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Peygamber&rsquo;in m&uuml;barek ismini, İlahi emir gereği Muhammed[2]&nbsp;k&uuml;nyesini ise Ebu&rsquo;l Kasım[3]&nbsp;koydular.</p>\r\n\r\n<p style=\"text-align: justify;\">\r\n	İmam Bakır (a.s)&rsquo;ın buyurduğuna g&ouml;re, Hazretin doğumunun yedinci g&uuml;n&uuml; Ebu Talib, Peygamber (s.a.a) i&ccedil;in bir kurban kesti ve akrabalarını misafirliğe davet ederek ş&ouml;yle dedi: &quot;Bu Ahmed&rsquo;in akikasıdır.&rdquo; Misafirler; &ldquo;Onun ismini neden Ahmed koydun?&rdquo; diye sorduklarında, Ebu Talib; &ldquo;Yer ve g&ouml;k ehlinin &ouml;vg&uuml;s&uuml;nden dolayı onun ismini Ahmed koydum.&rdquo; dedi.[4]&nbsp;İşte bundan dolayı Emir-ul M&uuml;minin Ali (a.s), Hz. 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INSERT INTO `ftcwg_countrycity` VALUES (1,'denmark',NULL,NULL,NULL,0,NULL,NULL,'DK','Europe/Copenhagen'),(2,'canada',NULL,NULL,NULL,0,NULL,NULL,'CA',NULL),(3,'united kingdom',NULL,NULL,NULL,0,NULL,NULL,'GB','Europe/London'),(4,'united arab emirates',NULL,NULL,NULL,0,NULL,NULL,'AE','Asia/Dubai'),(5,'nigeria',NULL,NULL,NULL,0,NULL,NULL,'NG','Africa/Lagos'),(6,'mexico',NULL,NULL,NULL,0,NULL,NULL,'MX','America/Mexico_City'),(7,'ghana',NULL,NULL,NULL,0,NULL,NULL,'GH','Africa/Accra'),(8,'united states',NULL,NULL,NULL,0,NULL,NULL,'US',NULL),(9,'ethiopia',NULL,NULL,NULL,0,NULL,NULL,'ET','Africa/Addis_Ababa'),(10,'australia',NULL,NULL,NULL,0,NULL,NULL,'AU',NULL),(11,'yemen',NULL,NULL,NULL,0,NULL,NULL,'YE','Asia/Aden'),(12,'india',NULL,NULL,NULL,0,NULL,NULL,'IN','Asia/Kolkata'),(13,'japan',NULL,NULL,NULL,0,NULL,NULL,'JP','Asia/Tokyo'),(14,'saudi arabia',NULL,NULL,NULL,0,NULL,NULL,'SA','Asia/Riyadh'),(15,'kuwait',NULL,NULL,NULL,0,NULL,NULL,'KW','Asia/Kuwait'),(16,'turkey',NULL,NULL,NULL,0,NULL,NULL,'TR','Europe/Istanbul'),(17,'costa rica',NULL,NULL,NULL,0,NULL,NULL,'CR','America/Costa_Rica'),(18,'bulgaria',NULL,NULL,NULL,0,NULL,NULL,'BG','Europe/Sofia'),(19,'egypt',NULL,NULL,NULL,0,NULL,NULL,'EG','Africa/Cairo'),(20,'algeria',NULL,NULL,NULL,0,NULL,NULL,'DZ','Africa/Algiers'),(21,'spain',NULL,NULL,NULL,0,NULL,NULL,'ES',NULL),(22,'kazakhstan',NULL,NULL,NULL,0,NULL,NULL,'KZ',NULL),(23,'niue',NULL,NULL,NULL,0,NULL,NULL,'NU','Pacific/Niue'),(24,'ukraine',NULL,NULL,NULL,0,NULL,NULL,'UA',NULL),(25,'ecuador',NULL,NULL,NULL,0,NULL,NULL,'EC',NULL),(26,'indonesia',NULL,NULL,NULL,0,NULL,NULL,'ID',NULL),(27,'netherlands',NULL,NULL,NULL,0,NULL,NULL,'NL',NULL),(28,'france',NULL,NULL,NULL,0,NULL,NULL,'FR','Europe/Paris'),(29,'jordan',NULL,NULL,NULL,0,NULL,NULL,'JO','Asia/Amman'),(30,'russia',NULL,NULL,NULL,0,NULL,NULL,'RU',NULL),(31,'italy',NULL,NULL,NULL,0,NULL,NULL,'IT','Europe/Rome'),(32,'andorra',NULL,NULL,NULL,0,NULL,NULL,'AD','Europe/Andorra'),(33,'china',NULL,NULL,NULL,0,NULL,NULL,'CN',NULL),(34,'madagascar',NULL,NULL,NULL,0,NULL,NULL,'MG','Indian/Antananarivo'),(35,'guatemala',NULL,NULL,NULL,0,NULL,NULL,'GT','America/Guatemala'),(36,'belgium',NULL,NULL,NULL,0,NULL,NULL,'BE','Europe/Brussels'),(37,'samoa',NULL,NULL,NULL,0,NULL,NULL,'WS','Pacific/Apia'),(38,'romania',NULL,NULL,NULL,0,NULL,NULL,'RO','Europe/Bucharest'),(39,'peru',NULL,NULL,NULL,0,NULL,NULL,'PE','America/Lima'),(40,'chile',NULL,NULL,NULL,0,NULL,NULL,'CL',NULL),(41,'ireland',NULL,NULL,NULL,0,NULL,NULL,'IE','Europe/Dublin'),(42,'brazil',NULL,NULL,NULL,0,NULL,NULL,'BR',NULL),(43,'israel',NULL,NULL,NULL,0,NULL,NULL,'IL','Asia/Jerusalem'),(44,'turkmenistan',NULL,NULL,NULL,0,NULL,NULL,'TM','Asia/Ashgabat'),(45,'eritrea',NULL,NULL,NULL,0,NULL,NULL,'ER','Africa/Asmara'),(46,'paraguay',NULL,NULL,NULL,0,NULL,NULL,'PY',NULL),(47,'greece',NULL,NULL,NULL,0,NULL,NULL,'GR',NULL),(48,'new zealand',NULL,NULL,NULL,0,NULL,NULL,'NZ',NULL),(49,'cook islands',NULL,NULL,NULL,0,NULL,NULL,'CK','Pacific/Rarotonga'),(50,'portugal',NULL,NULL,NULL,0,NULL,NULL,'PT',NULL),(51,'philippines',NULL,NULL,NULL,0,NULL,NULL,'PH','Asia/Manila'),(52,'germany',NULL,NULL,NULL,0,NULL,NULL,'DE',NULL),(53,'iraq',NULL,NULL,NULL,0,NULL,NULL,'IQ','Asia/Baghdad'),(54,'pakistan',NULL,NULL,NULL,0,NULL,NULL,'PK','Asia/Karachi'),(55,'argentina',NULL,NULL,NULL,0,NULL,NULL,'AR',NULL),(56,'azerbaijan',NULL,NULL,NULL,0,NULL,NULL,'AZ','Asia/Baku'),(57,'moldova',NULL,NULL,NULL,0,NULL,NULL,'MD','Europe/Chisinau'),(58,'mali',NULL,NULL,NULL,0,NULL,NULL,'ML','Africa/Bamako'),(59,'brunei',NULL,NULL,NULL,0,NULL,NULL,'BN','Asia/Brunei'),(60,'bangladesh',NULL,NULL,NULL,0,NULL,NULL,'BD','Asia/Dhaka'),(61,'thailand',NULL,NULL,NULL,0,NULL,NULL,'TH','Asia/Bangkok'),(62,'central african republic',NULL,NULL,NULL,0,NULL,NULL,'CF','Africa/Bangui'),(63,'bosnia and herzegovina',NULL,NULL,NULL,0,NULL,NULL,'BA','Europe/Sarajevo'),(64,'gambia',NULL,NULL,NULL,0,NULL,NULL,'GM','Africa/Banjul'),(65,'venezuela',NULL,NULL,NULL,0,NULL,NULL,'VE','America/Caracas'),(66,'guadeloupe',NULL,NULL,NULL,0,NULL,NULL,'GP','America/Guadeloupe'),(67,'saint kitts and nevis',NULL,NULL,NULL,0,NULL,NULL,'KN','America/St_Kitts'),(68,'lebanon',NULL,NULL,NULL,0,NULL,NULL,'LB','Asia/Beirut'),(69,'serbia',NULL,NULL,NULL,0,NULL,NULL,'RS','Europe/Belgrade'),(70,'belize',NULL,NULL,NULL,0,NULL,NULL,'BZ','America/Belize'),(71,'norway',NULL,NULL,NULL,0,NULL,NULL,'NO','Europe/Oslo'),(72,'switzerland',NULL,NULL,NULL,0,NULL,NULL,'CH','Europe/Zurich'),(73,'nepal',NULL,NULL,NULL,0,NULL,NULL,'NP','Asia/Kathmandu'),(74,'kyrgyzstan',NULL,NULL,NULL,0,NULL,NULL,'KG','Asia/Bishkek'),(75,'guinea-bissau',NULL,NULL,NULL,0,NULL,NULL,'GQ','Africa/Malabo'),(76,'malawi',NULL,NULL,NULL,0,NULL,NULL,'MW','Africa/Blantyre'),(77,'south africa',NULL,NULL,NULL,0,NULL,NULL,'ZA','Africa/Johannesburg'),(78,'colombia',NULL,NULL,NULL,0,NULL,NULL,'CO','America/Bogota'),(79,'slovakia',NULL,NULL,NULL,0,NULL,NULL,'SK','Europe/Bratislava'),(80,'congo',NULL,NULL,NULL,0,NULL,NULL,'CD',NULL),(81,'barbados',NULL,NULL,NULL,0,NULL,NULL,'BB','America/Barbados'),(82,'czech republic',NULL,NULL,NULL,0,NULL,NULL,'CZ','Europe/Prague'),(83,'hungary',NULL,NULL,NULL,0,NULL,NULL,'HU','Europe/Budapest'),(84,'burundi',NULL,NULL,NULL,0,NULL,NULL,'BI','Africa/Bujumbura'),(85,'korea, south',NULL,NULL,NULL,0,NULL,NULL,'KR','Asia/Seoul'),(86,'malaysia',NULL,NULL,NULL,0,NULL,NULL,'MY',NULL),(87,'morocco',NULL,NULL,NULL,0,NULL,NULL,'MA','Africa/Casablanca'),(88,'saint lucia',NULL,NULL,NULL,0,NULL,NULL,'LC','America/St_Lucia'),(89,'french guiana',NULL,NULL,NULL,0,NULL,NULL,'GF','America/Cayenne'),(90,'virgin islands, u.s.',NULL,NULL,NULL,0,NULL,NULL,'VI','America/St_Thomas'),(91,'mozambique',NULL,NULL,NULL,0,NULL,NULL,'MZ','Africa/Maputo'),(92,'nicaragua',NULL,NULL,NULL,0,NULL,NULL,'NI','America/Managua'),(93,'cuba',NULL,NULL,NULL,0,NULL,NULL,'CU','America/Havana'),(94,'turks and caicos islands',NULL,NULL,NULL,0,NULL,NULL,'TC','America/Grand_Turk'),(95,'sri lanka',NULL,NULL,NULL,0,NULL,NULL,'LK','Asia/Colombo'),(96,'guinea',NULL,NULL,NULL,0,NULL,NULL,'GW','Africa/Bissau'),(97,'benin',NULL,NULL,NULL,0,NULL,NULL,'BJ','Africa/Porto-Novo'),(98,'vietnam',NULL,NULL,NULL,0,NULL,NULL,'VN','Asia/Ho_Chi_Minh'),(99,'senegal',NULL,NULL,NULL,0,NULL,NULL,'SN','Africa/Dakar'),(100,'syria',NULL,NULL,NULL,0,NULL,NULL,'SY','Asia/Damascus'),(101,'tanzania',NULL,NULL,NULL,0,NULL,NULL,'TZ','Africa/Dar_es_Salaam'),(102,'niger',NULL,NULL,NULL,0,NULL,NULL,'NE','Africa/Niamey'),(103,'east timor',NULL,NULL,NULL,0,NULL,NULL,'TL','Asia/Dili'),(104,'djibouti',NULL,NULL,NULL,0,NULL,NULL,'DJ','Africa/Djibouti'),(105,'qatar',NULL,NULL,NULL,0,NULL,NULL,'QA','Asia/Qatar'),(106,'cameroon',NULL,NULL,NULL,0,NULL,NULL,'CM','Africa/Douala'),(107,'albania',NULL,NULL,NULL,0,NULL,NULL,'AL','Europe/Tirane'),(108,'tajikistan',NULL,NULL,NULL,0,NULL,NULL,'TJ','Asia/Dushanbe'),(109,'iran',NULL,NULL,NULL,0,NULL,NULL,'IR','Asia/Tehran'),(110,'mauritius',NULL,NULL,NULL,0,NULL,NULL,'MU','Indian/Mauritius'),(111,'martinique',NULL,NULL,NULL,0,NULL,NULL,'MQ','America/Martinique'),(112,'sierra leone',NULL,NULL,NULL,0,NULL,NULL,'SL','Africa/Freetown'),(113,'tuvalu',NULL,NULL,NULL,0,NULL,NULL,'TV','Pacific/Funafuti'),(114,'botswana',NULL,NULL,NULL,0,NULL,NULL,'BW','Africa/Gaborone'),(115,'sweden',NULL,NULL,NULL,0,NULL,NULL,'SE','Europe/Stockholm'),(116,'poland',NULL,NULL,NULL,0,NULL,NULL,'PL','Europe/Warsaw'),(117,'cayman islands',NULL,NULL,NULL,0,NULL,NULL,'KY','America/Cayman'),(118,'guyana',NULL,NULL,NULL,0,NULL,NULL,'GY','America/Guyana'),(119,'gibraltar',NULL,NULL,NULL,0,NULL,NULL,'GI','Europe/Gibraltar'),(120,'austria',NULL,NULL,NULL,0,NULL,NULL,'AT','Europe/Vienna'),(121,'armenia',NULL,NULL,NULL,0,NULL,NULL,'AM','Asia/Yerevan'),(122,'guam',NULL,NULL,NULL,0,NULL,NULL,'GU','Pacific/Guam'),(123,'bermuda',NULL,NULL,NULL,0,NULL,NULL,'BM','Atlantic/Bermuda'),(124,'zimbabwe',NULL,NULL,NULL,0,NULL,NULL,'ZW','Africa/Harare'),(125,'finland',NULL,NULL,NULL,0,NULL,NULL,'FI','Europe/Helsinki'),(126,'solomon islands',NULL,NULL,NULL,0,NULL,NULL,'SB','Pacific/Guadalcanal'),(127,'saint helena',NULL,NULL,NULL,0,NULL,NULL,'SH','Atlantic/St_Helena'),(128,'south sudan',NULL,NULL,NULL,0,NULL,NULL,NULL,NULL),(129,'afghanistan',NULL,NULL,NULL,0,NULL,NULL,'?AF',NULL),(130,'uganda',NULL,NULL,NULL,0,NULL,NULL,'UG','Africa/Kampala'),(131,'lithuania',NULL,NULL,NULL,0,NULL,NULL,'LT','Europe/Vilnius'),(132,'sudan',NULL,NULL,NULL,0,NULL,NULL,'SD','Africa/Khartoum'),(133,'rwanda',NULL,NULL,NULL,0,NULL,NULL,'RW','Africa/Kigali'),(134,'jamaica',NULL,NULL,NULL,0,NULL,NULL,'JM','America/Jamaica'),(135,'saint vincent and the grenadines',NULL,NULL,NULL,0,NULL,NULL,'VC','America/St_Vincent'),(136,'congo, democratic republic of the',NULL,NULL,NULL,0,NULL,NULL,'CD',NULL),(137,'micronesia, federated states of',NULL,NULL,NULL,0,NULL,NULL,'FM',NULL),(138,'new caledonia',NULL,NULL,NULL,0,NULL,NULL,'NC','Pacific/Noumea'),(139,'palau',NULL,NULL,NULL,0,NULL,NULL,'PW','Pacific/Palau'),(140,'greenland',NULL,NULL,NULL,0,NULL,NULL,'GL',NULL),(141,'macedonia',NULL,NULL,NULL,0,NULL,NULL,'MK','Europe/Skopje'),(142,'burma',NULL,NULL,NULL,0,NULL,NULL,'MM','Asia/Rangoon'),(143,'el salvador',NULL,NULL,NULL,0,NULL,NULL,'SV','America/El_Salvador'),(144,'bolivia',NULL,NULL,NULL,0,NULL,NULL,'BO','America/La_Paz'),(145,'gabon',NULL,NULL,NULL,0,NULL,NULL,'GA','Africa/Libreville'),(146,'cyprus',NULL,NULL,NULL,0,NULL,NULL,'CY','Asia/Nicosia'),(147,'slovenia',NULL,NULL,NULL,0,NULL,NULL,'SI','Europe/Ljubljana'),(148,'togo',NULL,NULL,NULL,0,NULL,NULL,'TG','Africa/Lome'),(149,'svalbard',NULL,NULL,NULL,0,NULL,NULL,'SJ','Arctic/Longyearbyen'),(150,'angola',NULL,NULL,NULL,0,NULL,NULL,'AO','Africa/Luanda'),(151,'zambia',NULL,NULL,NULL,0,NULL,NULL,'ZM','Africa/Lusaka'),(152,'luxembourg',NULL,NULL,NULL,0,NULL,NULL,'LU','Europe/Luxembourg'),(153,'marshall islands',NULL,NULL,NULL,0,NULL,NULL,'MH',NULL),(154,'equatorial guinea',NULL,NULL,NULL,0,NULL,NULL,'GQ','Africa/Malabo'),(155,'maldives',NULL,NULL,NULL,0,NULL,NULL,'MV','Indian/Maldives'),(156,'mayotte',NULL,NULL,NULL,0,NULL,NULL,'YT','Indian/Mayotte'),(157,'bahrain',NULL,NULL,NULL,0,NULL,NULL,'BH','Asia/Bahrain'),(158,'lesotho',NULL,NULL,NULL,0,NULL,NULL,'LS','Africa/Maseru'),(159,'wallis and futuna',NULL,NULL,NULL,0,NULL,NULL,'WF','Pacific/Wallis'),(160,'swaziland',NULL,NULL,NULL,0,NULL,NULL,'SZ','Africa/Mbabane'),(161,'malta',NULL,NULL,NULL,0,NULL,NULL,'MT','Europe/Malta'),(162,'belarus',NULL,NULL,NULL,0,NULL,NULL,'BY','Europe/Minsk'),(163,'somalia',NULL,NULL,NULL,0,NULL,NULL,'SO','Africa/Mogadishu'),(164,'monaco',NULL,NULL,NULL,0,NULL,NULL,'MC','Europe/Monaco'),(165,'liberia',NULL,NULL,NULL,0,NULL,NULL,'LR','Africa/Monrovia'),(166,'uruguay',NULL,NULL,NULL,0,NULL,NULL,'UY','America/Montevideo'),(167,'comoros',NULL,NULL,NULL,0,NULL,NULL,'KM','Indian/Comoro'),(168,'papua new 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british',NULL,NULL,NULL,0,NULL,NULL,'VG','America/Tortola'),(194,'dominica',NULL,NULL,NULL,0,NULL,NULL,'DM','America/Dominica'),(195,'grenada',NULL,NULL,NULL,0,NULL,NULL,'GD','America/Grenada'),(196,'reunion',NULL,NULL,NULL,0,NULL,NULL,'RE','Indian/Reunion'),(197,'saint pierre and miquelon',NULL,NULL,NULL,0,NULL,NULL,'PM','America/Miquelon'),(198,'northern mariana islands',NULL,NULL,NULL,0,NULL,NULL,'MP','Pacific/Saipan'),(199,'puerto rico',NULL,NULL,NULL,0,NULL,NULL,'PR','America/Puerto_Rico'),(200,'san marino',NULL,NULL,NULL,0,NULL,NULL,'SM','Europe/San_Marino'),(201,'sao tome and principe',NULL,NULL,NULL,0,NULL,NULL,'ST','Africa/Sao_Tome'),(202,'singapore',NULL,NULL,NULL,0,NULL,NULL,'SG','Asia/Singapore'),(203,'kiribati',NULL,NULL,NULL,0,NULL,NULL,'KI',NULL),(204,'antigua and barbuda',NULL,NULL,NULL,0,NULL,NULL,'AG','America/Antigua'),(205,'falkland 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Central Africa Standard Time',NULL,NULL),(228,'acapulco','acapulco',-99.9097213745117,16.838888168335,6,'-06:00','Mexico Standard Time',NULL,NULL),(229,'accra','accra',-0.196388885378838,5.55583333969116,7,'','Greenwich Standard Time',NULL,NULL),(230,'adak, ak','adak, ak',-176.649719238281,51.8663902282715,8,'-10:00','Hawaii-Aleutian Standard Time',NULL,NULL),(231,'addis ababa','addis ababa',38.7000007629395,9.03333377838135,9,'+03:00','E. Africa Standard Time',NULL,NULL),(232,'adelaide','adelaide',138.600006103516,-34.9333343505859,10,'+09:30','Cen. Australia Standard Time',NULL,NULL),(233,'aden','aden',45.033332824707,12.7833337783813,11,'+03:00','Arab Standard Time',NULL,NULL),(234,'agra','agra',78,27.1833324432373,12,'+05:30','India Standard Time',NULL,NULL),(235,'ahmedabad','ahmedabad',72.5669479370117,23.039722442627,12,'+05:30','India Standard Time',NULL,NULL),(236,'akita','akita',140.08332824707,39.75,13,'+09:00','Tokyo Standard Time',NULL,NULL),(237,'aklavik, nt','aklavik, nt',-135,68.216667175293,2,'-07:00','Mountain Standard Time',NULL,NULL),(238,'akron, oh','akron, oh',-81.5166702270508,41.0833320617676,8,'-05:00','Eastern Standard Time',NULL,NULL),(239,'akumal','akumal',-87.3136138916016,20.3966674804688,6,'-06:00','Mexico Standard Time',NULL,NULL),(240,'al ahsa','al ahsa',49.6016654968262,25.3963890075684,14,'+03:00','Arab Standard Time',NULL,NULL),(241,'al ain','al ain',55.7441673278809,24.2258338928223,4,'+04:00','Arabian Standard Time',NULL,NULL),(242,'al hudaydah','al hudaydah',42.9511108398438,14.8022222518921,11,'+03:00','Arab Standard Time',NULL,NULL),(243,'al jahra','al jahra',47.7000007629395,29.3333339691162,15,'+03:00','Arab Standard Time',NULL,NULL),(244,'alacati','alacati',26.374479,38.282959,16,'+02:00','Turkey Standard Time',NULL,NULL),(245,'alajuela','alajuela',-84.216667175293,10.0166664123535,17,'-06:00','Central America Standard Time',NULL,NULL),(246,'albany, ny','albany, ny',-73.75,42.6500015258789,8,'-05:00','Eastern Standard Time',NULL,NULL),(247,'albena','albena',28.0766658782959,43.3708343505859,18,'+02:00','FLE Standard Time',NULL,NULL),(248,'albuquerque, nm','albuquerque, nm',-106.650001525879,35.0830574035645,8,'-07:00','Mountain Standard Time',NULL,NULL),(249,'albury','albury',146.910278320312,-36.0822219848633,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(250,'alert, nu','alert, nu',-62.5,82.466667175293,2,'-05:00','Eastern Standard Time',NULL,NULL),(251,'alexandria','alexandria',29.9441661834717,31.2136116027832,19,'+02:00','Egypt Standard Time',NULL,NULL),(252,'algiers','algiers',3.04999995231628,36.7666664123535,20,'+01:00','W. Central Africa Standard Time',NULL,NULL),(253,'alicante','alicante',-0.483333319425583,38.3499984741211,21,'+01:00','Romance Standard Time',NULL,NULL),(254,'alice springs','alice springs',133.866668701172,-23.7000007629395,10,'+09:30','AUS Central Standard Time',NULL,NULL),(255,'almaty','almaty',76.9166641235352,43.3166656494141,22,'+06:00','Central Asia Standard Time',NULL,NULL),(256,'almeria','almeria',-2.46666669845581,36.8499984741211,21,'+01:00','Romance Standard Time',NULL,NULL),(257,'alofi','alofi',-169.91667175293,-19.0499992370605,23,'-11:00','Midway Island Standard Time',NULL,NULL),(258,'alupka','alupka',34.0497207641602,44.4166679382324,24,'+02:00','Ukraine Standard Time',NULL,NULL),(259,'ambato','ambato',-78.620002746582,-1.2402777671814,25,'-05:00','SA Pacific Standard Time',NULL,NULL),(260,'ambon','ambon',128.16667175293,-3.70000004768372,26,'+09:00','Tokyo Standard Time',NULL,NULL),(261,'amersfoort','amersfoort',5.38777780532837,52.1561126708984,27,'+01:00','W. Europe Standard Time',NULL,NULL),(262,'amherst, ns','amherst, ns',-64.2052764892578,45.8300018310547,2,'-04:00','Atlantic Standard Time',NULL,NULL),(263,'amiens','amiens',2.29999995231628,49.8833351135254,28,'+01:00','Romance Standard Time',NULL,NULL),(264,'amman','amman',35.9333343505859,31.9500007629395,29,'+03:00','Jordan Standard Time',NULL,NULL),(265,'amritsar','amritsar',74.8666687011719,31.6333332061768,12,'+05:30','India Standard Time',NULL,NULL),(266,'amsterdam','amsterdam',4.88333320617676,52.3666648864746,27,'+01:00','W. Europe Standard Time',NULL,NULL),(267,'anadyr','anadyr',177.5,64.7330551147461,30,'+12:00','Magadan Standard Time',NULL,NULL),(268,'anapa','anapa',37.3166656494141,44.9000015258789,30,'+04:00','Russian Standard Time',NULL,NULL),(269,'anchorage, ak','anchorage, ak',-149.899719238281,61.216667175293,8,'-09:00','Alaskan Standard Time',NULL,NULL),(270,'ancona','ancona',13.5188884735107,43.6158332824707,31,'+01:00','W. Europe Standard Time',NULL,NULL),(271,'andorra la vella','andorra la vella',1.51666665077209,42.5,32,'+01:00','Romance Standard Time',NULL,NULL),(272,'ankara','ankara',32.85411,39.92077,16,'+02:00','Turkey Standard Time',NULL,NULL),(273,'annapolis, md','annapolis, md',-76.4925003051758,38.9783325195312,8,'-05:00','Eastern Standard Time',NULL,NULL),(274,'anshan','anshan',122.983329772949,41.1166648864746,33,'+08:00','China Standard Time',NULL,NULL),(275,'antananarivo','antananarivo',47.533332824707,-18.9166660308838,34,'+03:00','E. Africa Standard Time',NULL,NULL),(276,'antigua','antigua',-90.7333297729492,14.5500001907349,35,'-06:00','Guatemala Standard Time',NULL,NULL),(277,'antwerp','antwerp',4.3997220993042,51.2205543518066,36,'+01:00','Romance Standard Time',NULL,NULL),(278,'apia','apia',-171.75,-13.8330554962158,37,'-13:00','Samoa Standard Time',NULL,NULL),(279,'aqaba','aqaba',34.9966659545898,29.4972229003906,29,'+03:00','Jordan Standard Time',NULL,NULL),(280,'arad','arad',21.3333339691162,46.1833343505859,38,'+02:00','FLE Standard Time',NULL,NULL),(281,'arequipa','arequipa',-71.5166702270508,-16.3833332061768,39,'-05:00','SA Pacific Standard Time',NULL,NULL),(282,'arica','arica',-70.2902755737305,-18.4544448852539,40,'-04:00','Chile Standard Time',NULL,NULL),(283,'arkhangelsk','arkhangelsk',40.6500015258789,64.5166702270508,30,'+04:00','Russian Standard Time',NULL,NULL),(284,'arklow','arklow',-6.15000009536743,52.7999992370605,41,'','GMT Standard Time',NULL,NULL),(285,'armstrong, bc','armstrong, bc',-119.196113586426,50.4441680908203,2,'-08:00','Pacific Standard Time',NULL,NULL),(286,'arraial do cabo','arraial do cabo',-42.0288887023926,-22.9661102294922,42,'-03:00','E. South America Standard Time',NULL,NULL),(287,'arzamas','arzamas',43.8333320617676,55.3833351135254,30,'+04:00','Russian Standard Time',NULL,NULL),(288,'ashkelon','ashkelon',34.5594444274902,31.6658325195312,43,'+02:00','Israel Standard Time',NULL,NULL),(289,'ashkhabad','ashkhabad',58.3833351135254,37.9500007629395,44,'+05:00','West Asia Standard Time',NULL,NULL),(290,'ashland, or','ashland, or',-122.698059082031,42.1852760314941,8,'-08:00','Pacific Standard Time',NULL,NULL),(291,'asmara','asmara',38.9333343505859,15.3333330154419,45,'+03:00','Arab Standard Time',NULL,NULL),(292,'astana','astana',71.4277954101562,51.1811065673828,22,'+06:00','Central Asia Standard Time',NULL,NULL),(293,'asuncion','asuncion',-57.6333351135254,-25.2999992370605,46,'-04:00','Paraguay Standard Time',NULL,NULL),(294,'athens','athens',23.7333335876465,37.9833335876465,47,'+02:00','FLE Standard Time',NULL,NULL),(295,'atlanta, ga','atlanta, ga',-84.383056640625,33.75,8,'-05:00','Eastern Standard Time',NULL,NULL),(296,'auckland','auckland',174.766662597656,-36.8499984741211,48,'+12:00','New Zealand Standard Time',NULL,NULL),(297,'augusta, me','augusta, me',-69.7830581665039,44.3163871765137,8,'-05:00','Eastern Standard Time',NULL,NULL),(298,'aurangabad','aurangabad',75.3197250366211,19.8852787017822,12,'+05:30','India Standard Time',NULL,NULL),(299,'austin, tx','austin, tx',-97.75,30.2663879394531,8,'-06:00','Central Standard Time',NULL,NULL),(300,'avarua','avarua',-159.766662597656,-21.2000007629395,49,'-10:00','Hawaiian Standard Time',NULL,NULL),(301,'aveiro','aveiro',-8.64999961853027,40.6333351135254,50,'','GMT Standard Time',NULL,NULL),(302,'aylesbury','aylesbury',-0.816666662693024,51.8158340454102,3,'','GMT Standard Time',NULL,NULL),(303,'az zarqa','az zarqa',36.0833320617676,32.033332824707,29,'+03:00','Jordan Standard Time',NULL,NULL),(304,'bacau','bacau',26.9166660308838,46.5666656494141,38,'+02:00','FLE Standard Time',NULL,NULL),(305,'bacolod','bacolod',122.946662902832,10.6780557632446,51,'+08:00','Singapore Standard Time',NULL,NULL),(306,'badajoz','badajoz',-6.96666669845581,38.8833351135254,21,'+01:00','Romance Standard Time',NULL,NULL),(307,'baden-baden','baden-baden',8.23333358764648,48.75,52,'+01:00','W. Europe Standard Time',NULL,NULL),(308,'baghdad','baghdad',44.4000015258789,33.3333320617676,53,'+03:00','Arabic Standard Time',NULL,NULL),(309,'bahawalpur','bahawalpur',71.67138671875,26.3922214508057,54,'+05:00','Pakistan Standard Time',NULL,NULL),(310,'bahia blanca','bahia blanca',-62.2663879394531,-38.7333335876465,55,'-03:00','Argentina Standard Time',NULL,NULL),(311,'bahia kino','bahia kino',-111.936386108398,28.8227787017822,6,'-07:00','US Mountain Standard Time',NULL,NULL),(312,'baku','baku',49.9000015258789,40.3663902282715,56,'+04:00','Baku Standard Time',NULL,NULL),(313,'balabag','balabag',121.92749786377,11.966944694519,51,'+08:00','Singapore Standard Time',NULL,NULL),(314,'balanga','balanga',120.538612365723,14.6750001907349,51,'+08:00','Singapore Standard Time',NULL,NULL),(315,'balikpapan','balikpapan',116.827774047852,-1.26361107826233,26,'+08:00','Singapore Standard Time',NULL,NULL),(316,'balti','balti',27.9258327484131,47.7588882446289,57,'+02:00','FLE Standard Time',NULL,NULL),(317,'baltimore, md','baltimore, md',-76.6166687011719,39.2830543518066,8,'-05:00','Eastern Standard Time',NULL,NULL),(318,'bamako','bamako',-8,12.6499996185303,58,'','Greenwich Standard Time',NULL,NULL),(319,'bandar seri begawan','bandar seri begawan',114.949996948242,4.93333339691162,59,'+08:00','Singapore Standard Time',NULL,NULL),(320,'bandarban','bandarban',92.2174987792969,22.1961116790771,60,'+06:00','Bangladesh Standard Time',NULL,NULL),(321,'bandung','bandung',107.599998474121,-6.91666650772095,26,'+07:00','SE Asia Standard Time',NULL,NULL),(322,'banff, ab','banff, ab',-115.568885803223,51.1808319091797,2,'-07:00','Mountain Standard Time',NULL,NULL),(323,'bangalore','bangalore',77.5666656494141,12.9666662216187,12,'+05:30','India Standard Time',NULL,NULL),(324,'bangkok','bangkok',100.516693115234,13.75,61,'+07:00','SE Asia Standard Time',NULL,NULL),(325,'bangui','bangui',18.5499992370605,4.36666679382324,62,'+01:00','W. Central Africa Standard Time',NULL,NULL),(326,'banja luka','banja luka',17.1830558776855,44.7663879394531,63,'+01:00','Central European Standard Time',NULL,NULL),(327,'banjul','banjul',-16.5833339691162,13.4499998092651,64,'','Greenwich Standard Time',NULL,NULL),(328,'baotou','baotou',109.800003051758,40.6666679382324,33,'+08:00','China Standard Time',NULL,NULL),(329,'barcelona','barcelona',2.16666674613953,41.4000015258789,21,'+01:00','W. Europe Standard Time',NULL,NULL),(330,'barcelona','barcelona',-64.716667175293,10.1330556869507,65,'-04:30','Venezuela Standard Time',NULL,NULL),(331,'bareilly','bareilly',79.4094467163086,28.3533325195312,12,'+05:30','India Standard Time',NULL,NULL),(332,'bari','bari',16.8691673278809,41.1261100769043,31,'+01:00','W. 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South America Standard Time',NULL,NULL),(347,'belogradchik','belogradchik',22.6951503753662,43.6320610046387,18,'+02:00','FLE Standard Time',NULL,NULL),(348,'benevento','benevento',14.7811107635498,41.1305541992188,31,'+01:00','W. Europe Standard Time',NULL,NULL),(349,'benxi','benxi',123.766387939453,41.2941665649414,33,'+08:00','China Standard Time',NULL,NULL),(350,'bergen','bergen',5.34999990463257,60.3499984741211,71,'+01:00','W. Europe Standard Time',NULL,NULL),(351,'berlin','berlin',13.3999996185303,52.5166664123535,52,'+01:00','W. Europe Standard Time',NULL,NULL),(352,'bern','bern',7.46666669845581,46.9166679382324,72,'+01:00','W. Europe Standard Time',NULL,NULL),(353,'beziers','beziers',3.21777772903442,43.341667175293,28,'+01:00','Romance Standard Time',NULL,NULL),(354,'bhopal','bhopal',77.4097213745117,23.2355556488037,12,'+05:30','India Standard Time',NULL,NULL),(355,'bhubaneswar','bhubaneswar',85.8352813720703,20.2636108398438,12,'+05:30','India Standard Time',NULL,NULL),(356,'bilbao','bilbao',-2.92361116409302,43.2569427490234,21,'+01:00','Romance Standard Time',NULL,NULL),(357,'billings, mt','billings, mt',-108.504447937012,45.7827758789062,8,'-07:00','Mountain Standard Time',NULL,NULL),(358,'biratchowk','biratchowk',87.3811111450195,26.6691665649414,73,'+05:45','Nepal Standard Time',NULL,NULL),(359,'birmingham','birmingham',-1.86666667461395,52.5,3,'','GMT Standard Time',NULL,NULL),(360,'birmingham, al','birmingham, al',-86.8000030517578,33.5166664123535,8,'-06:00','Central Standard Time',NULL,NULL),(361,'bishkek','bishkek',74.5833358764648,42.8666648864746,74,'+06:00','Central Asia Standard Time',NULL,NULL),(362,'bismarck, nd','bismarck, nd',-100.783058166504,46.8163871765137,8,'-06:00','Central Standard Time',NULL,NULL),(363,'bissau','bissau',-15.6000003814697,11.8666667938232,75,'','Greenwich Standard Time',NULL,NULL),(364,'blanes','blanes',2.79194450378418,41.6741676330566,21,'+01:00','Romance Standard Time',NULL,NULL),(365,'blantyre','blantyre',35.0058326721191,-15.7861108779907,76,'+02:00','South Africa Standard Time',NULL,NULL),(366,'blantyre-hamilton','blantyre-hamilton',-4.11666679382324,55.783332824707,3,'','GMT Standard Time',NULL,NULL),(367,'bloemfontein','bloemfontein',26.2230548858643,-29.1180553436279,77,'+02:00','South Africa Standard Time',NULL,NULL),(368,'bodrum','bodrum',27.43029,37.035339,16,'+02:00','Turkey Standard Time',NULL,NULL),(369,'bogota','bogota',-74.0833358764648,4.59999990463257,78,'-05:00','SA Pacific Standard Time',NULL,NULL),(370,'boise, id','boise, id',-116.199722290039,43.6163902282715,8,'-07:00','Mountain Standard Time',NULL,NULL),(371,'bologna','bologna',11.3491668701172,44.4944458007812,31,'+01:00','W. Europe Standard Time',NULL,NULL),(372,'bonn','bonn',7.08333349227905,50.7333335876465,52,'+01:00','W. Europe Standard Time',NULL,NULL),(373,'bordeaux','bordeaux',-0.583333313465118,44.8333320617676,28,'+01:00','Romance Standard Time',NULL,NULL),(374,'boston, ma','boston, ma',-71.0663909912109,42.3663902282715,8,'-05:00','Eastern Standard Time',NULL,NULL),(375,'braganca','braganca',-6.75888872146606,41.8072204589844,50,'','GMT Standard Time',NULL,NULL),(376,'brasilia','brasilia',-47.897777557373,-15.7919445037842,42,'-03:00','E. South America Standard Time',NULL,NULL),(377,'bratislava','bratislava',17.1166667938232,48.1500015258789,79,'+01:00','Central Europe Standard Time',NULL,NULL),(378,'brazzaville','brazzaville',15.2833337783813,-4.26666688919067,80,'+01:00','W. Central Africa Standard Time',NULL,NULL),(379,'bremen','bremen',8.85000038146973,53.0833320617676,52,'+01:00','W. Europe Standard Time',NULL,NULL),(380,'brest','brest',-4.46666669845581,48.4000015258789,28,'+01:00','Romance Standard Time',NULL,NULL),(381,'bridgetown','bridgetown',-59.6166648864746,13.1000003814697,81,'-04:00','SA Western Standard Time',NULL,NULL),(382,'brindisi','brindisi',17.9388885498047,40.6361122131348,31,'+01:00','W. Europe Standard Time',NULL,NULL),(383,'brisbane','brisbane',153.016662597656,-27.466667175293,10,'+10:00','E. Australia Standard Time',NULL,NULL),(384,'bristol','bristol',-2.53333330154419,51.4833335876465,3,'','GMT Standard Time',NULL,NULL),(385,'brno','brno',16.6133327484131,49.1938896179199,82,'+01:00','Central Europe Standard Time',NULL,NULL),(386,'brussels','brussels',4.33329772949219,50.8332977294922,36,'+01:00','Romance Standard Time',NULL,NULL),(387,'bucharest','bucharest',26.1000003814697,44.4333343505859,38,'+02:00','FLE Standard Time',NULL,NULL),(388,'budapest','budapest',19.0833339691162,47.5,83,'+01:00','Central Europe Standard Time',NULL,NULL),(389,'buenos aires','buenos aires',-58.6666679382324,-34.5830574035645,55,'-03:00','Argentina Standard Time',NULL,NULL),(390,'buffalo, ny','buffalo, ny',-78.8833312988281,42.8833351135254,8,'-05:00','Eastern Standard Time',NULL,NULL),(391,'bujumbura','bujumbura',29.3666667938232,-3.38333344459534,84,'+02:00','South Africa Standard Time',NULL,NULL),(392,'burgos','burgos',-3.69583344459534,42.3411102294922,21,'+01:00','Romance Standard Time',NULL,NULL),(393,'buri ram','buri ram',103.112503051758,14.9963884353638,61,'+07:00','SE Asia Standard Time',NULL,NULL),(394,'burnaby, bc','burnaby, bc',-122.973892211914,49.2488899230957,2,'-08:00','Pacific Standard Time',NULL,NULL),(395,'bursa','bursa',29.067084,40.182846,16,'+02:00','Turkey Standard Time',NULL,NULL),(396,'busan','busan',129.054718017578,35.1577758789062,85,'+09:00','Korea Standard Time',NULL,NULL),(397,'butterworth','butterworth',100.414169311523,5.39694452285767,86,'+08:00','Singapore Standard Time',NULL,NULL),(398,'cabo san lucas','cabo san lucas',-109.916664123535,22.8905563354492,6,'-07:00','Mexico Standard Time 2',NULL,NULL),(399,'cairns','cairns',145.773330688477,-16.9247226715088,10,'+10:00','E. Australia Standard Time',NULL,NULL),(400,'cairo','cairo',31.25,30.0499992370605,19,'+02:00','Egypt Standard Time',NULL,NULL),(401,'calabar','calabar',8.31444454193115,4.95722198486328,5,'+01:00','W. Central Africa Standard Time',NULL,NULL),(402,'calgary, ab','calgary, ab',-114.0625,51.0536117553711,2,'-07:00','Mountain Standard Time',NULL,NULL),(403,'campinas','campinas',-47.0616683959961,-22.9063892364502,42,'-03:00','E. South America Standard Time',NULL,NULL),(404,'canberra','canberra',149.216659545898,-35.283332824707,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(405,'cancun','cancun',-86.8349990844727,21.147777557373,6,'-06:00','Mexico Standard Time',NULL,NULL),(406,'canmore, ab','canmore, ab',-115.333343505859,51.0833320617676,2,'-07:00','Mountain Standard Time',NULL,NULL),(407,'cannes','cannes',7.01666688919067,43.5666656494141,28,'+01:00','Romance Standard Time',NULL,NULL),(408,'cannon beach, or','cannon beach, or',-123.962776184082,45.8877792358398,8,'-08:00','Pacific Standard Time',NULL,NULL),(409,'cape town','cape town',18.466667175293,-33.9333343505859,77,'+02:00','South Africa Standard Time',NULL,NULL),(410,'capitola, ca','capitola, ca',-121.952224731445,36.9752769470215,8,'-08:00','Pacific Standard Time',NULL,NULL),(411,'caracas','caracas',-66.9166641235352,10.5,65,'-04:30','Venezuela Standard Time',NULL,NULL),(412,'carcassonne','carcassonne',2.3561110496521,43.2125015258789,28,'+01:00','Romance Standard Time',NULL,NULL),(413,'cardiff','cardiff',-3.17722225189209,51.4780540466309,3,'','GMT Standard Time',NULL,NULL),(414,'carson city, nv','carson city, nv',-119.766670227051,39.1666679382324,8,'-08:00','Pacific Standard Time',NULL,NULL),(415,'cartagena','cartagena',-0.983333349227905,37.6166648864746,21,'+01:00','Romance Standard Time',NULL,NULL),(416,'casablanca','casablanca',-7.61666679382324,33.599723815918,87,'','Morocco Standard Time',NULL,NULL),(417,'castelo branco','castelo branco',-7.48333311080933,39.8166656494141,50,'','GMT Standard Time',NULL,NULL),(418,'castlebar','castlebar',-9.30000019073486,53.8666648864746,41,'','GMT Standard Time',NULL,NULL),(419,'castries','castries',-60.9833335876465,14,88,'-04:00','SA Western Standard Time',NULL,NULL),(420,'catamarca','catamarca',-65.7808303833008,-28.4661102294922,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(421,'catania','catania',15.0880556106567,37.5030555725098,31,'+01:00','W. Europe Standard Time',NULL,NULL),(422,'catarman','catarman',124.635833740234,12.5024995803833,51,'+08:00','Singapore Standard Time',NULL,NULL),(423,'cayenne','cayenne',-52.3333320617676,4.93333339691162,89,'-03:00','SA Eastern Standard Time',NULL,NULL),(424,'cebu','cebu',123.898330688477,10.307222366333,51,'+08:00','Singapore Standard Time',NULL,NULL),(425,'central hong kong','central hong kong',114.166664123535,22.283332824707,33,'+08:00','China Standard Time',NULL,NULL),(426,'champaign, il','champaign, il',-88.2433319091797,40.1163902282715,8,'-06:00','Central Standard Time',NULL,NULL),(427,'chandigarh','chandigarh',76.783332824707,30.7333335876465,12,'+05:30','India Standard Time',NULL,NULL),(428,'chandler, az','chandler, az',-111.840553283691,33.3061103820801,8,'-07:00','US Mountain Standard Time',NULL,NULL),(429,'changchun','changchun',128.316665649414,43.8833351135254,33,'+08:00','China Standard Time',NULL,NULL),(430,'chania','chania',24.0252780914307,35.5091667175293,47,'+02:00','FLE Standard Time',NULL,NULL),(431,'chantilly, va','chantilly, va',-77.4088897705078,38.8772239685059,8,'-05:00','Eastern Standard Time',NULL,NULL),(432,'charleston, wv','charleston, wv',-81.6352767944336,38.3533325195312,8,'-05:00','Eastern Standard Time',NULL,NULL),(433,'charlotte amalie','charlotte amalie',-64.9333343505859,18.3500003814697,90,'-04:00','SA Western Standard Time',NULL,NULL),(434,'charlotte, nc','charlotte, nc',-80.849723815918,35.2333335876465,8,'-05:00','Eastern Standard Time',NULL,NULL),(435,'charlottetown, pe','charlottetown, pe',-63.1266670227051,46.235279083252,2,'-04:00','Atlantic Standard Time',NULL,NULL),(436,'chattanooga, tn','chattanooga, tn',-85.3166656494141,35.0499992370605,8,'-05:00','Eastern Standard Time',NULL,NULL),(437,'chelyabinsk','chelyabinsk',61.4333343505859,55.1500015258789,30,'+06:00','Ekaterinburg Standard Time',NULL,NULL),(438,'chengdu','chengdu',104.071388244629,30.6700000762939,33,'+08:00','China Standard Time',NULL,NULL),(439,'chennai','chennai',80.2666702270508,13.0833330154419,12,'+05:30','India Standard Time',NULL,NULL),(440,'cherepovets','cherepovets',37.8833351135254,59.1333351135254,30,'+04:00','Russian Standard Time',NULL,NULL),(441,'chernobyl','chernobyl',30.2333335876465,51.2663879394531,24,'+02:00','Ukraine Standard Time',NULL,NULL),(442,'cheruvathur','cheruvathur',75.1613922119141,12.2158336639404,12,'+05:30','India Standard Time',NULL,NULL),(443,'chiang mai','chiang mai',99,18.7869453430176,61,'+07:00','SE Asia Standard Time',NULL,NULL),(444,'chicago, il','chicago, il',-87.6500015258789,41.849723815918,8,'-06:00','Central Standard Time',NULL,NULL),(445,'chichen itza','chichen itza',-88.571662902832,20.6783332824707,6,'-06:00','Mexico Standard Time',NULL,NULL),(446,'chihuahua','chihuahua',-106.083297729492,28.63330078125,6,'-07:00','Mexico Standard Time 2',NULL,NULL),(447,'chimoio','chimoio',33.383056640625,-18.9991664886475,91,'+02:00','South Africa Standard Time',NULL,NULL),(448,'chinandega','chinandega',-87.1333312988281,12.6333332061768,92,'-06:00','Central America Standard Time',NULL,NULL),(449,'chirala','chirala',80.3566665649414,15.828332901001,12,'+05:30','India Standard Time',NULL,NULL),(450,'chisinau','chisinau',28.841667175293,47.0269432067871,57,'+02:00','FLE Standard Time',NULL,NULL),(451,'chita','chita',113.498611450195,52.0455551147461,30,'+10:00','Yakutsk Standard Time',NULL,NULL),(452,'chittagong','chittagong',91.8000030517578,22.3666667938232,60,'+06:00','Bangladesh Standard Time',NULL,NULL),(453,'chongqing','chongqing',106.583335876465,29.5666656494141,33,'+08:00','China Standard Time',NULL,NULL),(454,'christchurch','christchurch',172.633331298828,-43.533332824707,48,'+12:00','New Zealand Standard Time',NULL,NULL),(455,'cienfuegos','cienfuegos',-80.4497222900391,22.166389465332,93,'-05:00','Cuba Standard Time',NULL,NULL),(456,'cincinnati, oh','cincinnati, oh',-84.4497222900391,39.1666679382324,8,'-05:00','Eastern Standard Time',NULL,NULL),(457,'ciudad acuna','ciudad acuna',-100.932502746582,29.3183326721191,6,'-06:00','Central Standard Time',NULL,NULL),(458,'ciudad juarez','ciudad juarez',-106.473052978516,31.736665725708,6,'-07:00','Mountain Standard Time',NULL,NULL),(459,'cleveland, oh','cleveland, oh',-81.6999969482422,41.5,8,'-05:00','Eastern Standard Time',NULL,NULL),(460,'cluj','cluj',23.6000003814697,46.783332824707,38,'+02:00','FLE Standard Time',NULL,NULL),(461,'cockburn town','cockburn town',-71.1333312988281,21.466667175293,94,'-05:00','Eastern Standard Time',NULL,NULL),(462,'coimbatore','coimbatore',76.970832824707,11.005277633667,12,'+05:30','India Standard Time',NULL,NULL),(463,'collioure','collioure',3.08333301544189,42.5166664123535,28,'+01:00','Romance Standard Time',NULL,NULL),(464,'cologne','cologne',6.95972204208374,50.9491653442383,52,'+01:00','W. Europe Standard Time',NULL,NULL),(465,'colombo','colombo',79.8499984741211,6.93333339691162,95,'+05:30','India Standard Time',NULL,NULL),(466,'colorado springs, co','colorado springs, co',-104.816665649414,38.8333320617676,8,'-07:00','Mountain Standard Time',NULL,NULL),(467,'columbia, sc','columbia, sc',-81,34.0163879394531,8,'-05:00','Eastern Standard Time',NULL,NULL),(468,'columbus, ga','columbus, ga',-84.9833297729492,32.466667175293,8,'-05:00','Eastern Standard Time',NULL,NULL),(469,'columbus, oh','columbus, oh',-83,39.966667175293,8,'-05:00','Eastern Standard Time',NULL,NULL),(470,'conakry','conakry',-13.6833333969116,9.53333377838135,96,'','Greenwich Standard Time',NULL,NULL),(471,'constanta','constanta',28.6499996185303,44.1833343505859,38,'+02:00','FLE Standard Time',NULL,NULL),(472,'coos bay, or','coos bay, or',-124.217781066895,43.3663902282715,8,'-08:00','Pacific Standard Time',NULL,NULL),(473,'copenhagen','copenhagen',12.5832977294922,55.6667022705078,1,'+01:00','Romance Standard Time',NULL,NULL),(474,'coquille, or','coquille, or',-124.1875,43.176944732666,8,'-08:00','Pacific Standard Time',NULL,NULL),(475,'cordoba','cordoba',-64.1833343505859,-31.4166660308838,55,'-03:00','Argentina Standard Time',NULL,NULL),(476,'corfu','corfu',19.9197216033936,39.6177787780762,47,'+02:00','FLE Standard Time',NULL,NULL),(477,'cork','cork',-8.48333358764648,51.9000015258789,41,'','GMT Standard Time',NULL,NULL),(478,'corrientes','corrientes',-58.8397216796875,-27.4711112976074,55,'-03:00','Argentina Standard Time',NULL,NULL),(479,'cotonou','cotonou',2.43333339691162,6.36666679382324,97,'+01:00','W. Central Africa Standard Time',NULL,NULL),(480,'craiova','craiova',23.8166675567627,44.3166656494141,38,'+02:00','FLE Standard Time',NULL,NULL),(481,'cranbrook, bc','cranbrook, bc',-115.761390686035,49.5180549621582,2,'-07:00','Mountain Standard Time',NULL,NULL),(482,'cuenca','cuenca',-79.0052795410156,-2.89611101150513,25,'-05:00','SA Pacific Standard Time',NULL,NULL),(483,'cuiaba','cuiaba',-56.0950012207031,-15.5988893508911,42,'-04:00','Cuiaba Standard Time',NULL,NULL),(484,'culiacan','culiacan',-107.38777923584,24.8041667938232,6,'-07:00','Mexico Standard Time 2',NULL,NULL),(485,'cupertino, ca','cupertino, ca',-122.050003051758,37.5330543518066,8,'-08:00','Pacific Standard Time',NULL,NULL),(486,'curitiba','curitiba',-49.271110534668,-25.4297218322754,42,'-03:00','E. South America Standard Time',NULL,NULL),(487,'da nang','da nang',108.214996337891,16.0516662597656,98,'+07:00','SE Asia Standard Time',NULL,NULL),(488,'daegu','daegu',128.591384887695,35.8636093139648,85,'+09:00','Korea Standard Time',NULL,NULL),(489,'dakar','dakar',-17.4500007629395,14.6833333969116,99,'','Greenwich Standard Time',NULL,NULL),(490,'dakhla','dakhla',-15.9369440078735,23.6975002288818,87,'','Morocco Standard Time',NULL,NULL),(491,'dalian','dalian',121.583335876465,38.9500007629395,33,'+08:00','China Standard Time',NULL,NULL),(492,'dallas, tx','dallas, tx',-96.8000030517578,32.7666664123535,8,'-06:00','Central Standard Time',NULL,NULL),(493,'damascus','damascus',36.3166656494141,33.5166664123535,100,'+02:00','Syria Standard Time',NULL,NULL),(494,'damauli','damauli',84.2805557250977,27.958610534668,73,'+05:45','Nepal Standard Time',NULL,NULL),(495,'dambulla','dambulla',80.649169921875,7.85666656494141,95,'+05:30','India Standard Time',NULL,NULL),(496,'dampier','dampier',116.716667175293,-20.6666660308838,10,'+08:00','W. Australia Standard Time',NULL,NULL),(497,'dandong','dandong',124.38500213623,40.1272239685059,33,'+08:00','China Standard Time',NULL,NULL),(498,'dar es salaam','dar es salaam',39.2830543518066,-6.80000019073486,101,'+03:00','E. Africa Standard Time',NULL,NULL),(499,'darasuram','darasuram',79.3561096191406,10.9513893127441,12,'+05:30','India Standard Time',NULL,NULL),(500,'darwin','darwin',130.850006103516,-12.4333333969116,10,'+09:30','AUS Central Standard Time',NULL,NULL),(501,'dausa','dausa',76.3361129760742,26.8894443511963,12,'+05:30','India Standard Time',NULL,NULL),(502,'davao','davao',125.613609313965,7.07999992370605,51,'+08:00','Singapore Standard Time',NULL,NULL),(503,'dayton, oh','dayton, oh',-84.1999969482422,39.7666664123535,8,'-05:00','Eastern Standard Time',NULL,NULL),(504,'del rio, tx','del rio, tx',-100.896942138672,29.3627777099609,8,'-06:00','Central Standard Time',NULL,NULL),(505,'delhi','delhi',77.2167053222656,28.6166667938232,12,'+05:30','India Standard Time',NULL,NULL),(506,'denpasar','denpasar',115.222221374512,-8.6563892364502,26,'+08:00','Singapore Standard Time',NULL,NULL),(507,'denver, co','denver, co',-104.988052368164,39.7550010681152,8,'-07:00','Mountain Standard Time',NULL,NULL),(508,'des moines, ia','des moines, ia',-93.633056640625,41.599723815918,8,'-06:00','Central Standard Time',NULL,NULL),(509,'detroit, mi','detroit, mi',-83.0458297729492,42.3313903808594,8,'-05:00','Eastern Standard Time',NULL,NULL),(510,'dhahran','dhahran',50.1166648864746,26.283332824707,14,'+03:00','Arab Standard Time',NULL,NULL),(511,'dhaka','dhaka',90.4000015258789,23.8500003814697,60,'+06:00','Bangladesh Standard Time',NULL,NULL),(512,'dhamar','dhamar',44.401668548584,14.5500001907349,11,'+03:00','Arab Standard Time',NULL,NULL),(513,'dharan','dharan',87.2688903808594,26.8113880157471,73,'+05:45','Nepal Standard Time',NULL,NULL),(514,'dieppe','dieppe',1.08333337306976,49.9333343505859,28,'+01:00','Romance Standard Time',NULL,NULL),(515,'diffa','diffa',12.6088886260986,13.3155555725098,102,'+01:00','W. Central Africa Standard Time',NULL,NULL),(516,'dili','dili',125.583335876465,-8.56666660308838,103,'+09:00','Korea Standard Time',NULL,NULL),(517,'djember','djember',113.70027923584,-8.17249965667725,26,'+07:00','SE Asia Standard Time',NULL,NULL),(518,'djibouti','djibouti',43.1500015258789,11.5833330154419,104,'+03:00','Arab Standard Time',NULL,NULL),(519,'dnepropetrovsk','dnepropetrovsk',34.9833335876465,48.4500007629395,24,'+02:00','Ukraine Standard Time',NULL,NULL),(520,'dodoma','dodoma',35.7333335876465,-6.18333339691162,101,'+03:00','E. Africa Standard Time',NULL,NULL),(521,'doha','doha',51.5666656494141,25.25,105,'+03:00','Arab Standard Time',NULL,NULL),(522,'donauworth','donauworth',10.7766666412354,48.7194442749023,52,'+01:00','W. Europe Standard Time',NULL,NULL),(523,'donetsk','donetsk',37.7997207641602,48,24,'+02:00','Ukraine Standard Time',NULL,NULL),(524,'doolin','doolin',-9.3774995803833,53.0161094665527,41,'','GMT Standard Time',NULL,NULL),(525,'douala','douala',9.70638847351074,4.0475001335144,106,'+01:00','W. Central Africa Standard Time',NULL,NULL),(526,'dover','dover',1.28333330154419,51.1333351135254,3,'','GMT Standard Time',NULL,NULL),(527,'dresden','dresden',13.6999998092651,51.0499992370605,52,'+01:00','W. 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Europe Standard Time',NULL,NULL),(534,'dumaguete','dumaguete',123.310279846191,9.31416702270508,51,'+08:00','Singapore Standard Time',NULL,NULL),(535,'dundee','dundee',-3,56.466667175293,3,'','GMT Standard Time',NULL,NULL),(536,'dunedin','dunedin',170.474166870117,-45.8836097717285,48,'+12:00','New Zealand Standard Time',NULL,NULL),(537,'dunkerque','dunkerque',2.34999990463257,51.033332824707,28,'+01:00','Romance Standard Time',NULL,NULL),(538,'durban','durban',30.9833335876465,-29.8666667938232,77,'+02:00','South Africa Standard Time',NULL,NULL),(539,'durres','durres',19.4541664123535,41.327220916748,107,'+01:00','W. 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Europe Standard Time',NULL,NULL),(547,'eirunepe','eirunepe',-69.8744430541992,-6.66027784347534,42,'-04:00','SA Western Standard Time',NULL,NULL),(548,'ekaterinburg','ekaterinburg',60.5999984741211,56.8499984741211,30,'+06:00','Ekaterinburg Standard Time',NULL,NULL),(549,'el paso, tx','el paso, tx',-106.483055114746,31.7663879394531,8,'-07:00','Mountain Standard Time',NULL,NULL),(550,'ende','ende',121.662223815918,-8.84916687011719,26,'+08:00','Singapore Standard Time',NULL,NULL),(551,'ensenada','ensenada',-116.593612670898,31.8694438934326,6,'-08:00','Pacific Standard Time',NULL,NULL),(552,'esfahan','esfahan',51.6791648864746,32.6513900756836,109,'+03:30','Iran Standard Time',NULL,NULL),(553,'essen','essen',7,51.466667175293,52,'+01:00','W. Europe Standard Time',NULL,NULL),(554,'etterbeek','etterbeek',4.38694429397583,50.8366661071777,36,'+01:00','Romance Standard Time',NULL,NULL),(555,'eugene, or','eugene, or',-123.082221984863,44.0400009155273,8,'-08:00','Pacific Standard Time',NULL,NULL),(556,'ezcaray','ezcaray',-3.01444435119629,42.3261108398438,21,'+01:00','Romance Standard Time',NULL,NULL),(557,'fairbanks, ak','fairbanks, ak',-146.25,64.8163909912109,8,'-09:00','Alaskan Standard Time',NULL,NULL),(558,'falmouth','falmouth',-5.06666660308838,50.1500015258789,3,'','GMT Standard Time',NULL,NULL),(559,'faro','faro',-7.93333339691162,37.0166664123535,50,'','GMT Standard Time',NULL,NULL),(560,'flic en flac','flic en flac',57.3708343505859,-20.2802772521973,110,'+04:00','Mauritius Standard Time',NULL,NULL),(561,'florence','florence',11.2569446563721,43.768611907959,31,'+01:00','W. Europe Standard Time',NULL,NULL),(562,'florence, or','florence, or',-124.099998474121,43.9833335876465,8,'-08:00','Pacific Standard Time',NULL,NULL),(563,'floro','floro',5.03472232818604,61.599723815918,71,'+01:00','W. Europe Standard Time',NULL,NULL),(564,'folcroft, pa','folcroft, pa',-75.2838897705078,39.8908348083496,8,'-05:00','Eastern Standard Time',NULL,NULL),(565,'folsom, ca','folsom, ca',-121.175003051758,38.6780548095703,8,'-08:00','Pacific Standard Time',NULL,NULL),(566,'fontainebleau','fontainebleau',2.70194435119629,48.405834197998,28,'+01:00','Romance Standard Time',NULL,NULL),(567,'fort defiance, az','fort defiance, az',-109.066665649414,35.741943359375,8,'-07:00','Mountain Standard Time',NULL,NULL),(568,'fort worth, tx','fort worth, tx',-97.3166656494141,32.7333335876465,8,'-06:00','Central Standard Time',NULL,NULL),(569,'fort-de-france','fort-de-france',-61.0666656494141,14.6000003814697,111,'-04:00','SA Western Standard Time',NULL,NULL),(570,'fortaleza','fortaleza',-38.5833320617676,-3.75,42,'-03:00','SA Eastern Standard Time',NULL,NULL),(571,'foshan','foshan',113.121391296387,23.0216674804688,33,'+08:00','China Standard Time',NULL,NULL),(572,'foster city, ca','foster city, ca',-122.271110534668,37.5586128234863,8,'-08:00','Pacific Standard Time',NULL,NULL),(573,'foxton','foxton',175.285827636719,-40.4713897705078,48,'+12:00','New Zealand Standard Time',NULL,NULL),(574,'fragneto monforte','fragneto monforte',14.7633333206177,41.2466659545898,31,'+01:00','W. Europe Standard Time',NULL,NULL),(575,'frankfurt','frankfurt',8.56666660308838,50.033332824707,52,'+01:00','W. 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Europe Standard Time',NULL,NULL),(657,'helsingor','helsingor',12.6133337020874,56.0363883972168,1,'+01:00','Romance Standard Time',NULL,NULL),(658,'helsinki','helsinki',24.966667175293,60.1666679382324,125,'+02:00','FLE Standard Time',NULL,NULL),(659,'heredia','heredia',-84.120002746582,9.99194431304932,17,'-06:00','Central America Standard Time',NULL,NULL),(660,'hermosillo','hermosillo',-110.945831298828,29.091667175293,6,'-07:00','US Mountain Standard Time',NULL,NULL),(661,'hikkaduwa','hikkaduwa',80.1044464111328,6.12805557250977,95,'+05:30','India Standard Time',NULL,NULL),(662,'hillsboro, or','hillsboro, or',-122.988609313965,45.5230560302734,8,'-08:00','Pacific Standard Time',NULL,NULL),(663,'hilo, hi','hilo, hi',-155.090560913086,19.6933326721191,8,'-10:00','Hawaiian Standard Time',NULL,NULL),(664,'hiroshima','hiroshima',132.433334350586,34.3833351135254,13,'+09:00','Tokyo Standard Time',NULL,NULL),(665,'ho chi minh','ho chi minh',106.699996948242,10.7833337783813,98,'+07:00','SE Asia Standard Time',NULL,NULL),(666,'hobart','hobart',147.316665649414,-42.8833351135254,10,'+10:00','Tasmania Standard Time',NULL,NULL),(667,'hohhot','hohhot',111.650001525879,40.8166656494141,33,'+08:00','China Standard Time',NULL,NULL),(668,'homagama','homagama',80.0138854980469,6.84083318710327,95,'+05:30','India Standard Time',NULL,NULL),(669,'honiara','honiara',159.950012207031,-9.43330383300781,126,'+11:00','Central Pacific Standard Time',NULL,NULL),(670,'honolulu, hi','honolulu, hi',-157.866668701172,21.3166675567627,8,'-10:00','Hawaiian Standard Time',NULL,NULL),(671,'hope, bc','hope, bc',-121.444442749023,49.3805541992188,2,'-08:00','Pacific Standard Time',NULL,NULL),(672,'hora sfakion','hora sfakion',24.1369438171387,35.2016677856445,47,'+02:00','FLE Standard Time',NULL,NULL),(673,'horsens','horsens',9.84972190856934,55.8605537414551,1,'+01:00','Romance Standard Time',NULL,NULL),(674,'hostalric','hostalric',2.63555550575256,41.7463874816895,21,'+01:00','Romance Standard Time',NULL,NULL),(675,'houston, tx','houston, tx',-95.383056640625,29.75,8,'-06:00','Central Standard Time',NULL,NULL),(676,'hua hin','hua hin',99.9577789306641,12.5702781677246,61,'+07:00','SE Asia Standard Time',NULL,NULL),(677,'hubli','hubli',75.1333312988281,15.3500003814697,12,'+05:30','India Standard Time',NULL,NULL),(678,'hudson, ma','hudson, ma',-71.5666656494141,42.3916664123535,8,'-05:00','Eastern Standard Time',NULL,NULL),(679,'huelva','huelva',-6.94999980926514,37.25,21,'+01:00','Romance Standard Time',NULL,NULL),(680,'huizhou','huizhou',114.416114807129,23.1119441986084,33,'+08:00','China Standard Time',NULL,NULL),(681,'huntingdon, qc','huntingdon, qc',-74.1766662597656,45.0919456481934,2,'-05:00','Eastern Standard Time',NULL,NULL),(682,'huntington, wv','huntington, wv',-82.4286117553711,38.4105567932129,8,'-05:00','Eastern Standard Time',NULL,NULL),(683,'hyderabad','hyderabad',78.4833297729492,17.3999996185303,12,'+05:30','India Standard Time',NULL,NULL),(684,'iasi','iasi',27.583610534668,47.1702766418457,38,'+02:00','E. Europe Standard Time',NULL,NULL),(685,'ibadan','ibadan',3.91666674613953,7.39638900756836,5,'+01:00','W. Central Africa Standard Time',NULL,NULL),(686,'ibb','ibb',44.166389465332,13.9663887023926,11,'+03:00','Arab Standard Time',NULL,NULL),(687,'igoumenitsa','igoumenitsa',20.2627773284912,39.5047225952149,47,'+02:00','FLE Standard Time',NULL,NULL),(688,'iligan','iligan',124.240280151367,8.23277759552002,51,'+08:00','Singapore Standard Time',NULL,NULL),(689,'indianapolis, in','indianapolis, in',-86.1500015258789,39.7663879394531,8,'-05:00','Eastern Standard Time',NULL,NULL),(690,'inuvik, nt','inuvik, nt',-133.723617553711,68.3580551147461,2,'-07:00','Mountain Standard Time',NULL,NULL),(691,'iqaluit, nu','iqaluit, nu',-68.5097198486328,63.7413902282715,2,'-05:00','Eastern Standard Time',NULL,NULL),(692,'iraklion','iraklion',25.143611907959,35.3202781677246,47,'+02:00','FLE Standard Time',NULL,NULL),(693,'irkutsk','irkutsk',104.333053588867,52.2663879394531,30,'+09:00','Ikrutsk Standard Time',NULL,NULL),(694,'irvine, ca','irvine, ca',-117.791389465332,33.6713905334473,8,'-08:00','Pacific Standard Time',NULL,NULL),(695,'islamabad','islamabad',73.133056640625,33.6666679382324,54,'+05:00','Pakistan Standard Time',NULL,NULL),(696,'istanbul','istanbul',28.97696,41.00527,16,'+02:00','Turkey Standard Time',NULL,NULL),(697,'itahari','itahari',87.2836074829102,26.6666660308838,73,'+05:45','Nepal Standard Time',NULL,NULL),(698,'ivalo','ivalo',27.5833339691162,68.6500015258789,125,'+02:00','FLE Standard Time',NULL,NULL),(699,'ivanovo','ivanovo',41.0166664123535,57.0166664123535,30,'+04:00','Russian Standard Time',NULL,NULL),(700,'ixtapa','ixtapa',-101.597221374512,17.6533336639404,6,'-06:00','Mexico Standard Time',NULL,NULL),(701,'izhevsk','izhevsk',53.2333335876465,56.849723815918,30,'+04:00','Russian Standard Time',NULL,NULL),(702,'izmir','izmir',27.12872,38.41885,16,'+02:00','Turkey Standard Time',NULL,NULL),(703,'jackson, ms','jackson, ms',-90.1833343505859,32.2999992370605,8,'-06:00','Central Standard Time',NULL,NULL),(704,'jacksonville, fl','jacksonville, fl',-81.6500015258789,30.3333339691162,8,'-05:00','Eastern Standard Time',NULL,NULL),(705,'jacobabad','jacobabad',68.4341659545898,28.2761116027832,54,'+05:00','Pakistan Standard Time',NULL,NULL),(706,'jaen','jaen',-3.78944444656372,37.7658348083496,21,'+01:00','Romance Standard Time',NULL,NULL),(707,'jaipur','jaipur',75.8000030517578,26.8999996185303,12,'+05:30','India Standard Time',NULL,NULL),(708,'jakarta','jakarta',106.829406738281,-6.17439270019531,26,'+07:00','SE Asia Standard Time',NULL,NULL),(709,'jamestown','jamestown',-5.69999980926514,-15.9166669845581,127,'','Greenwich Standard Time',NULL,NULL),(710,'jammu','jammu',74.8525009155273,32.7088890075684,12,'+05:30','India Standard Time',NULL,NULL),(711,'jamshedpur','jamshedpur',86.2088851928711,22.7786102294922,12,'+05:30','India Standard Time',NULL,NULL),(712,'jasper, ab','jasper, ab',-118.080276489258,52.8791656494141,2,'-07:00','Mountain Standard Time',NULL,NULL),(713,'jeddah','jeddah',39.1730537414551,21.5436115264893,14,'+03:00','Arab Standard Time',NULL,NULL),(714,'jefferson city, mo','jefferson city, mo',-92.1736145019531,38.5766677856445,8,'-06:00','Central Standard Time',NULL,NULL),(715,'jersey city, nj','jersey city, nj',-74.0777740478516,40.7280540466309,8,'-05:00','Eastern Standard Time',NULL,NULL),(716,'jerusalem','jerusalem',35.2333335876465,31.7666664123535,43,'+02:00','Israel Standard Time',NULL,NULL),(717,'jeypore','jeypore',82.5708312988281,18.8580551147461,12,'+05:30','India Standard Time',NULL,NULL),(718,'jilin','jilin',126.566665649414,43.8499984741211,33,'+08:00','China Standard Time',NULL,NULL),(719,'jinan','jinan',116.966667175293,36.6500015258789,33,'+08:00','China Standard Time',NULL,NULL),(720,'jinzhou','jinzhou',121.719169616699,39.1002769470215,33,'+08:00','China Standard Time',NULL,NULL),(721,'joao pessoa','joao pessoa',-34.853889465332,-7.13166666030884,42,'-03:00','SA Eastern Standard Time',NULL,NULL),(722,'johannesburg','johannesburg',28,-26.25,77,'+02:00','South Africa Standard Time',NULL,NULL),(723,'juba','juba',31.6002769470215,4.86499977111816,128,'+03:00','E. Africa Standard Time',NULL,NULL),(724,'jujuy','jujuy',-65.3008346557617,-24.1977787017822,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(725,'kabardinka','kabardinka',37.9500007629395,44.6500015258789,30,'+04:00','Russian Standard Time',NULL,NULL),(726,'kabul','kabul',69.1833343505859,34.5166664123535,129,'+04:30','Afghanistan Standard Time',NULL,NULL),(727,'kaduna','kaduna',7.43333339691162,10.5166664123535,5,'+01:00','W. Central Africa Standard Time',NULL,NULL),(728,'kagoshima','kagoshima',130.550003051758,31.5666675567627,13,'+09:00','Tokyo Standard Time',NULL,NULL),(729,'kaikoura','kaikoura',173.680557250977,-42.4022216796875,48,'+12:00','New Zealand Standard Time',NULL,NULL),(730,'kaliningrad','kaliningrad',20.5,54.7000007629395,30,'+03:00','Kaliningrad Standard Time',NULL,NULL),(731,'kalmar','kalmar',16.3666667938232,56.6666679382324,115,'+01:00','W. Europe Standard Time',NULL,NULL),(732,'kalutara','kalutara',79.9808349609375,6.58944463729858,95,'+05:30','India Standard Time',NULL,NULL),(733,'kamloops, bc','kamloops, bc',-120.338890075684,50.6766662597656,2,'-08:00','Pacific Standard Time',NULL,NULL),(734,'kampala','kampala',32.5833320617676,0.316666662693024,130,'+03:00','E. Africa Standard Time',NULL,NULL),(735,'kandahar','kandahar',65.7002792358398,31.6108341217041,129,'+04:30','Afghanistan Standard Time',NULL,NULL),(736,'kandy','kandy',80.6374969482422,7.2844443321228,95,'+05:30','India Standard Time',NULL,NULL),(737,'kanpur','kanpur',80.3166656494141,26.4500007629395,12,'+05:30','India Standard Time',NULL,NULL),(738,'kansas city, mo','kansas city, mo',-94.5833358764648,39.099723815918,8,'-06:00','Central Standard Time',NULL,NULL),(739,'kanyakumari','kanyakumari',77.5419464111328,8.08416652679443,12,'+05:30','India Standard Time',NULL,NULL),(740,'karachi','karachi',67.0500030517578,24.8666667938232,54,'+05:00','Pakistan Standard Time',NULL,NULL),(741,'karlovy vary','karlovy vary',12.8713884353638,50.2322235107422,82,'+01:00','Central Europe Standard Time',NULL,NULL),(742,'karlstad','karlstad',13.5166664123535,59.3833351135254,115,'+01:00','W. Europe Standard Time',NULL,NULL),(743,'kasaragod','kasaragod',74.9833297729492,12.5,12,'+05:30','India Standard Time',NULL,NULL),(744,'kasauli','kasauli',76.9672241210938,30.8997230529785,12,'+05:30','India Standard Time',NULL,NULL),(745,'kathmandu','kathmandu',85.3165893554688,27.7000007629395,73,'+05:45','Nepal Standard Time',NULL,NULL),(746,'kaunas','kaunas',23.8999996185303,54.9000015258789,131,'+02:00','FLE Standard Time',NULL,NULL),(747,'kawasaki','kawasaki',139.714172363281,35.5241661071777,13,'+09:00','Tokyo Standard Time',NULL,NULL),(748,'kazan','kazan',49.1333351135254,55.75,30,'+04:00','Russian Standard Time',NULL,NULL),(749,'keel','keel',-10.0838890075684,53.9758338928223,41,'','GMT Standard Time',NULL,NULL),(750,'kelowna, bc','kelowna, bc',-119.493614196777,49.8836097717285,2,'-08:00','Pacific Standard Time',NULL,NULL),(751,'kemerovo','kemerovo',86.0524978637695,55.3713874816895,30,'+07:00','Novosibirsk Standard Time',NULL,NULL),(752,'kendari','kendari',122.521110534668,-3.96861100196838,26,'+08:00','Singapore Standard Time',NULL,NULL),(753,'kerikeri','kerikeri',173.951385498047,-35.2244453430176,48,'+12:00','New Zealand Standard Time',NULL,NULL),(754,'khabarovsk','khabarovsk',135.116668701172,48.4166679382324,30,'+11:00','Khabarovsk Standard Time',NULL,NULL),(755,'kharkov','kharkov',36.2302780151367,49.9936103820801,24,'+02:00','Ukraine Standard Time',NULL,NULL),(756,'khartoum','khartoum',32.533332824707,15.5833330154419,132,'+03:00','E. Africa Standard Time',NULL,NULL),(757,'kiel','kiel',10.1166667938232,54.3333320617676,52,'+01:00','W. Europe Standard Time',NULL,NULL),(758,'kiev','kiev',30.5166664123535,50.4330558776855,24,'+02:00','Ukraine Standard Time',NULL,NULL),(759,'kigali','kigali',30.0666675567627,-1.95000004768372,133,'+02:00','South Africa Standard Time',NULL,NULL),(760,'killarney','killarney',-9.51666641235352,52.0666656494141,41,'','GMT Standard Time',NULL,NULL),(761,'kimberley','kimberley',24.7625007629395,-28.7433338165283,77,'+02:00','South Africa Standard Time',NULL,NULL),(762,'kingston','kingston',-75.1999969482422,17.966667175293,134,'-05:00','SA Pacific Standard Time',NULL,NULL),(763,'kingston, norfolk island','kingston, norfolk island',167.933334350586,-29.0499992370605,10,'+11:30','Norfolk Island Standard Time',NULL,NULL),(764,'kingston, on','kingston, on',-76.5,44.2333335876465,2,'-05:00','Eastern Standard Time',NULL,NULL),(765,'kingstown','kingstown',-61.2666664123535,13.1999998092651,135,'-04:00','SA Western Standard Time',NULL,NULL),(766,'kinshasa','kinshasa',15.3000001907349,-4.31666660308838,136,'+01:00','W. Central Africa Standard Time',NULL,NULL),(767,'kiruna','kiruna',20.2666664123535,67.8499984741211,115,'+01:00','W. Europe Standard Time',NULL,NULL),(768,'kitchener, on','kitchener, on',-80.5,43.4500007629395,2,'-05:00','Eastern Standard Time',NULL,NULL),(769,'knysna','knysna',23.0819435119629,-34.0647239685059,77,'+02:00','South Africa Standard Time',NULL,NULL),(770,'kochi','kochi',76.216667175293,10.0166664123535,12,'+05:30','India Standard Time',NULL,NULL),(771,'kodaikanal','kodaikanal',77.4875030517578,10.2355556488037,12,'+05:30','India Standard Time',NULL,NULL),(772,'kolhapur','kolhapur',74.2263870239258,16.6977787017822,12,'+05:30','India Standard Time',NULL,NULL),(773,'kolkata','kolkata',88.3695983886719,22.533332824707,12,'+05:30','India Standard Time',NULL,NULL),(774,'koloa, hi','koloa, hi',-159.469161987305,21.906665802002,8,'-10:00','Hawaiian Standard Time',NULL,NULL),(775,'kolobrzeg','kolobrzeg',15.5697221755981,54.1816673278809,116,'+01:00','Central European Standard Time',NULL,NULL),(776,'kolomna','kolomna',38.7777786254883,55.0869445800781,30,'+04:00','Russian Standard Time',NULL,NULL),(777,'kolonia','kolonia',158.208892822266,6.96083354949951,137,'+11:00','Central Pacific Standard Time',NULL,NULL),(778,'konark','konark',86.1999969482422,19.8999996185303,12,'+05:30','India Standard Time',NULL,NULL),(779,'kone','kone',164.853607177734,-21.0638885498047,138,'+11:00','Central Pacific Standard Time',NULL,NULL),(780,'konin','konin',18.2511119842529,52.2230567932129,116,'+01:00','Central European Standard Time',NULL,NULL),(781,'koror','koror',134.483337402344,7.34999990463257,139,'+09:00','Tokyo Standard Time',NULL,NULL),(782,'kos','kos',27.286111831665,36.8974990844727,47,'+02:00','FLE Standard Time',NULL,NULL),(783,'kosciusko, ms','kosciusko, ms',-89.5833358764648,33.0499992370605,8,'-06:00','Central Standard Time',NULL,NULL),(784,'kostroma','kostroma',40.9500007629395,57.7666664123535,30,'+04:00','Russian Standard Time',NULL,NULL),(785,'kota kinabalu','kota kinabalu',116.115837097168,5.97638893127441,86,'+08:00','Singapore Standard Time',NULL,NULL),(786,'kotka','kotka',26.9333324432373,60.466667175293,125,'+02:00','FLE Standard Time',NULL,NULL),(787,'kovrov','kovrov',41.3333320617676,56.3666648864746,30,'+04:00','Russian Standard Time',NULL,NULL),(788,'kowloon','kowloon',114.183334350586,22.2999992370605,33,'+08:00','China Standard Time',NULL,NULL),(789,'krakow','krakow',19.9274997711182,50.0552787780762,116,'+01:00','Central European Standard Time',NULL,NULL),(790,'krasnoyarsk','krasnoyarsk',92.7666702270508,56.0083351135254,30,'+08:00','Krasnoyarsk Standard Time',NULL,NULL),(791,'kristiansand','kristiansand',8,58.1500015258789,71,'+01:00','W. Europe Standard Time',NULL,NULL),(792,'kristianstad','kristianstad',14.1666669845581,56.033332824707,115,'+01:00','W. Europe Standard Time',NULL,NULL),(793,'kronstadt','kronstadt',29.783332824707,59.9833335876465,30,'+04:00','Russian Standard Time',NULL,NULL),(794,'kuala lumpur','kuala lumpur',101.700012207031,3.16670227050781,86,'+08:00','Singapore Standard Time',NULL,NULL),(795,'kuching','kuching',110.344169616699,1.53083336353302,86,'+08:00','Singapore Standard Time',NULL,NULL),(796,'kulusuk','kulusuk',-37.1875,65.5680541992188,140,'-03:00','Greenland Standard Time',NULL,NULL),(797,'kumanovo','kumanovo',21.7211112976074,42.1305541992188,141,'+01:00','Central European Standard Time',NULL,NULL),(798,'kumbakonam','kumbakonam',79.3833312988281,10.9666662216187,12,'+05:30','India Standard Time',NULL,NULL),(799,'kungur','kungur',56.9500007629395,57.4333343505859,30,'+06:00','Ekaterinburg Standard Time',NULL,NULL),(800,'kunming','kunming',102.683334350586,25.0666675567627,33,'+08:00','China Standard Time',NULL,NULL),(801,'kupang','kupang',123.583335876465,-10.1666669845581,26,'+08:00','Singapore Standard Time',NULL,NULL),(802,'kurgan','kurgan',65.3422241210938,55.4536094665527,30,'+06:00','Ekaterinburg Standard Time',NULL,NULL),(803,'kursk','kursk',36.1666641235352,51.7333335876465,30,'+04:00','Russian Standard Time',NULL,NULL),(804,'kurunegala','kurunegala',80.3666687011719,7.48333311080933,95,'+05:30','India Standard Time',NULL,NULL),(805,'kuwait','kuwait',48,29.3333339691162,15,'+03:00','Arab Standard Time',NULL,NULL),(806,'kyaikto','kyaikto',97.0186080932617,17.3086109161377,142,'+06:30','Myanmar Standard Time',NULL,NULL),(807,'kyoto','kyoto',135.75,35.0166664123535,13,'+09:00','Tokyo Standard Time',NULL,NULL),(808,'la jolla, ca','la jolla, ca',-117.274719238281,32.8474998474121,8,'-08:00','Pacific Standard Time',NULL,NULL),(809,'la libertad','la libertad',-89.283332824707,13.5666666030884,143,'-06:00','Central America Standard Time',NULL,NULL),(810,'la paz','la paz',-68.0149993896484,-16.0499992370605,144,'-04:00','SA Western Standard Time',NULL,NULL),(811,'la paz','la paz',-110.317497253418,24.1386108398438,6,'-07:00','Mexico Standard Time 2',NULL,NULL),(812,'la rioja','la rioja',-66.8547210693359,-29.4127769470215,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(813,'la union','la union',-87.8499984741211,13.3333330154419,143,'-06:00','Central America Standard Time',NULL,NULL),(814,'labuan','labuan',115.245834350586,5.29138898849487,86,'+08:00','Singapore Standard Time',NULL,NULL),(815,'lafayette, la','lafayette, la',-92.0197219848633,30.2241668701172,8,'-06:00','Central Standard Time',NULL,NULL),(816,'lagos','lagos',3.46666669845581,6.44999980926514,5,'+01:00','W. Central Africa Standard Time',NULL,NULL),(817,'lahore','lahore',74.3405532836914,31.5450000762939,54,'+05:00','Pakistan Standard Time',NULL,NULL),(818,'lakeland, fl','lakeland, fl',-81.9497222900391,28.0394439697266,8,'-05:00','Eastern Standard Time',NULL,NULL),(819,'lansing, mi','lansing, mi',-84.5466690063477,42.7336120605469,8,'-05:00','Eastern Standard Time',NULL,NULL),(820,'lanzhou','lanzhou',103.75,36.0666656494141,33,'+08:00','China Standard Time',NULL,NULL),(821,'las varas','las varas',-105.135559082031,21.1786117553711,6,'-07:00','Mexico Standard Time 2',NULL,NULL),(822,'las vegas, nv','las vegas, nv',-115.24666595459,36.2330551147461,8,'-08:00','Pacific Standard Time',NULL,NULL),(823,'latakia','latakia',35.7924995422363,35.5213890075684,100,'+02:00','Syria Standard Time',NULL,NULL),(824,'launceston','launceston',147.133331298828,-41.4500007629395,10,'+10:00','Tasmania Standard Time',NULL,NULL),(825,'le havre','le havre',0.133333340287209,49.5,28,'+01:00','Romance Standard Time',NULL,NULL),(826,'leeds','leeds',-1.5,53.8166656494141,3,'','GMT Standard Time',NULL,NULL),(827,'leicester','leicester',-1.13333332538605,52.6333351135254,3,'','GMT Standard Time',NULL,NULL),(828,'leipzig','leipzig',12.3999996185303,51.3499984741211,52,'+01:00','W. Europe Standard Time',NULL,NULL),(829,'leixlip','leixlip',-6.48888874053955,53.366943359375,41,'','GMT Standard Time',NULL,NULL),(830,'leon','leon',-5.56666660308838,42.5999984741211,21,'+01:00','Romance Standard Time',NULL,NULL),(831,'leon','leon',-101.680557250977,21.1236114501953,6,'-06:00','Mexico Standard Time',NULL,NULL),(832,'lexington, ky','lexington, ky',-84.4952774047852,38.031665802002,8,'-05:00','Eastern Standard Time',NULL,NULL),(833,'libreville','libreville',9.4166669845581,0.5,145,'+01:00','W. Central Africa Standard Time',NULL,NULL),(834,'lille','lille',3.06666660308838,50.6333351135254,28,'+01:00','Romance Standard Time',NULL,NULL),(835,'lilongwe','lilongwe',33.7666664123535,-13.9833335876465,76,'+02:00','South Africa Standard Time',NULL,NULL),(836,'lima','lima',-77.0500030517578,-12.0500001907349,39,'-05:00','SA Pacific Standard Time',NULL,NULL),(837,'limassol','limassol',33,35,146,'+02:00','FLE Standard Time',NULL,NULL),(838,'limerick','limerick',-8.63333320617676,52.6666679382324,41,'','GMT Standard Time',NULL,NULL),(839,'limoux','limoux',2.2213888168335,43.054443359375,28,'+01:00','Romance Standard Time',NULL,NULL),(840,'lincoln, ne','lincoln, ne',-96.7024993896484,40.8136100769043,8,'-06:00','Central Standard Time',NULL,NULL),(841,'linkoping','linkoping',15.6255559921265,58.4158325195312,115,'+01:00','W. Europe Standard Time',NULL,NULL),(842,'lipetsk','lipetsk',39.5666656494141,52.6166648864746,30,'+04:00','Russian Standard Time',NULL,NULL),(843,'lisbon','lisbon',-9.13333320617676,38.716667175293,50,'','GMT Standard Time',NULL,NULL),(844,'lismore','lismore',153.278610229492,-28.8125,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(845,'little rock, ar','little rock, ar',-92.2788925170898,34.7244453430176,8,'-06:00','Central Standard Time',NULL,NULL),(846,'liverpool','liverpool',-2.96666669845581,53.4166679382324,3,'','GMT Standard Time',NULL,NULL),(847,'ljubljana','ljubljana',14.514404296875,46.0499992370605,147,'+01:00','Central Europe Standard Time',NULL,NULL),(848,'lome','lome',1.35000002384186,6.16666650772095,148,'','Greenwich Standard Time',NULL,NULL),(849,'london','london',0.300000011920929,51.466667175293,3,'','GMT Standard Time',NULL,NULL),(850,'london, on','london, on',-81.2538909912109,42.9824981689453,2,'-05:00','Eastern Standard Time',NULL,NULL),(851,'long beach, ca','long beach, ca',-118.151947021484,33.789722442627,8,'-08:00','Pacific Standard Time',NULL,NULL),(852,'long branch, nj','long branch, nj',-73.9905548095703,40.2958335876465,8,'-05:00','Eastern Standard Time',NULL,NULL),(853,'longyearbyen','longyearbyen',15.6499996185303,78.216667175293,149,'+01:00','W. Europe Standard Time',NULL,NULL),(854,'los angeles, ca','los angeles, ca',-118.24333190918,34.0522232055664,8,'-08:00','Pacific Standard Time',NULL,NULL),(855,'los mochis','los mochis',-108.98722076416,25.7916660308838,6,'-07:00','Mexico Standard Time 2',NULL,NULL),(856,'louisville, ky','louisville, ky',-85.7666702270508,38.25,8,'-05:00','Eastern Standard Time',NULL,NULL),(857,'luancheng','luancheng',114.650001525879,37.8833351135254,33,'+08:00','China Standard Time',NULL,NULL),(858,'luanda','luanda',13.3333330154419,-7.16666650772095,150,'+01:00','W. Central Africa Standard Time',NULL,NULL),(859,'lubbock, tx','lubbock, tx',-101.855278015137,33.5777778625488,8,'-06:00','Central Standard Time',NULL,NULL),(860,'luchegorsk','luchegorsk',134.300003051758,46.4333343505859,30,'+11:00','Vladivostok Standard Time',NULL,NULL),(861,'lucknow','lucknow',80.9166641235352,26.8500003814697,12,'+05:30','India Standard Time',NULL,NULL),(862,'lugano','lugano',8.95333290100098,46.0033340454102,72,'+01:00','W. Europe Standard Time',NULL,NULL),(863,'lugansk','lugansk',39.2983322143555,48.5594444274902,24,'+02:00','Ukraine Standard Time',NULL,NULL),(864,'lulea','lulea',22.216667175293,65.5833358764648,115,'+01:00','W. Europe Standard Time',NULL,NULL),(865,'lumbini','lumbini',83.263053894043,27.4874992370605,73,'+05:45','Nepal Standard Time',NULL,NULL),(866,'lund','lund',13.192777633667,55.7027778625488,115,'+01:00','W. Europe Standard Time',NULL,NULL),(867,'lusaka','lusaka',28.283332824707,-15.3999996185303,151,'+02:00','South Africa Standard Time',NULL,NULL),(868,'luxembourg','luxembourg',6.15000009536743,49.6166648864746,152,'+01:00','Romance Standard Time',NULL,NULL),(869,'luxor','luxor',32.6391677856445,25.7005558013916,19,'+02:00','Egypt Standard Time',NULL,NULL),(870,'lviv','lviv',24,49.8330574035645,24,'+02:00','Ukraine Standard Time',NULL,NULL),(871,'lyon','lyon',4.83222198486328,45.7577781677246,28,'+01:00','Romance Standard Time',NULL,NULL),(872,'macapa','macapa',-51.0666656494141,0.0344444438815117,42,'-03:00','SA Eastern Standard Time',NULL,NULL),(873,'macau','macau',113.550003051758,22.2000007629395,33,'+08:00','China Standard Time',NULL,NULL),(874,'mackay','mackay',149.183334350586,-21.1499996185303,10,'+10:00','E. Australia Standard Time',NULL,NULL),(875,'madikeri','madikeri',75.75,12.4166660308838,12,'+05:30','India Standard Time',NULL,NULL),(876,'madison, wi','madison, wi',-89.4008331298828,43.0630569458008,8,'-06:00','Central Standard Time',NULL,NULL),(877,'madrid','madrid',-3.68330383300781,40.3999938964844,21,'+01:00','Romance Standard Time',NULL,NULL),(878,'madurai','madurai',78.1166687011719,9.9166669845581,12,'+05:30','India Standard Time',NULL,NULL),(879,'magadan','magadan',150.799987792969,59.5666961669922,30,'+12:00','Magadan Standard Time',NULL,NULL),(880,'magdeburg','magdeburg',11.6166667938232,52.1333351135254,52,'+01:00','W. Europe Standard Time',NULL,NULL),(881,'magnolia, tx','magnolia, tx',-95.7505569458008,30.2091674804688,8,'-06:00','Central Standard Time',NULL,NULL),(882,'mahabalipuram','mahabalipuram',80.1916656494141,12.6166667938232,12,'+05:30','India Standard Time',NULL,NULL),(883,'mainz','mainz',8.26749992370605,49.9949989318848,52,'+01:00','W. Europe Standard Time',NULL,NULL),(884,'majuro','majuro',171.066665649414,7.11666679382324,153,'+12:00','Marshall Islands Standard Time',NULL,NULL),(885,'makassar','makassar',119.412223815918,-5.15194463729858,26,'+08:00','Singapore Standard Time',NULL,NULL),(886,'malabo','malabo',8.78333377838135,3.75,154,'+01:00','W. Central Africa Standard Time',NULL,NULL),(887,'malaga','malaga',-4.41666650772095,36.716667175293,21,'+01:00','Romance Standard Time',NULL,NULL),(888,'male','male',73.5,4.16666650772095,155,'+05:00','West Asia Standard Time',NULL,NULL),(889,'malmo','malmo',13.0013885498047,55.6033325195312,115,'+01:00','W. Europe Standard Time',NULL,NULL),(890,'mamoudzou','mamoudzou',45.216667175293,-12.7833337783813,156,'+03:00','E. Africa Standard Time',NULL,NULL),(891,'managua','managua',-85.6999969482422,12.1000003814697,92,'-06:00','Central America Standard Time',NULL,NULL),(892,'manama','manama',50.5999984741211,26.2000007629395,157,'+03:00','Arab Standard Time',NULL,NULL),(893,'manaus','manaus',-60.0166664123535,-3.11666655540466,42,'-04:00','SA Western Standard Time',NULL,NULL),(894,'manchester','manchester',-2.26666665077209,53.4833335876465,3,'','GMT Standard Time',NULL,NULL),(895,'mandalay','mandalay',96.0833358764648,21.9750003814697,142,'+06:30','Myanmar Standard Time',NULL,NULL),(896,'mandarmoni','mandarmoni',87.658332824707,21.6502780914307,12,'+05:30','India Standard Time',NULL,NULL),(897,'mandurah','mandurah',115.75,-32.533332824707,10,'+08:00','W. Australia Standard Time',NULL,NULL),(898,'mangalia','mangalia',28.5833339691162,43.8166656494141,38,'+02:00','FLE Standard Time',NULL,NULL),(899,'mangalore','mangalore',74.8499984741211,12.8666667938232,12,'+05:30','India Standard Time',NULL,NULL),(900,'manila','manila',121,14.5833330154419,51,'+08:00','Singapore Standard Time',NULL,NULL),(901,'manisa','manisa',27.428921,38.619099,16,'+02:00','Turkey Standard Time',NULL,NULL),(902,'mannheim','mannheim',8.47666645050049,49.4847221374512,52,'+01:00','W. Europe Standard Time',NULL,NULL),(903,'manzanillo','manzanillo',-77.1166687011719,20.3500003814697,93,'-05:00','Cuba Standard Time',NULL,NULL),(904,'manzanillo','manzanillo',-104.317222595215,19.0505561828613,6,'-06:00','Mexico Standard Time',NULL,NULL),(905,'maputo','maputo',32.533332824707,-25.966667175293,91,'+02:00','South Africa Standard Time',NULL,NULL),(906,'maram bazar','maram bazar',94.1369476318359,25.4755554199219,12,'+05:30','India Standard Time',NULL,NULL),(907,'marawi','marawi',124.291946411133,8.00277805328369,51,'+08:00','Singapore Standard Time',NULL,NULL),(908,'marmaris','marmaris',28.255586,36.8505659,16,'+02:00','Turkey Standard Time',NULL,NULL),(909,'marrakech','marrakech',-8,31.6333332061768,87,'','Morocco Standard Time',NULL,NULL),(910,'marseille','marseille',5.38333320617676,43.283332824707,28,'+01:00','Romance Standard Time',NULL,NULL),(911,'masafi','masafi',56.164722442627,25.3033332824707,4,'+04:00','Arabian Standard Time',NULL,NULL),(912,'maseru','maseru',27.4833335876465,-29.2999992370605,158,'+02:00','South Africa Standard Time',NULL,NULL),(913,'masohi','masohi',128.923614501953,-3.34027767181396,26,'+09:00','Tokyo Standard Time',NULL,NULL),(914,'mata-utu','mata-utu',-176.16667175293,-13.3000001907349,159,'+12:00','Marshall Islands Standard Time',NULL,NULL),(915,'matale','matale',80.6166687011719,7.46666669845581,95,'+05:30','India Standard Time',NULL,NULL),(916,'matamoros','matamoros',-97.5022201538086,25.8611106872559,6,'-06:00','Central Standard Time',NULL,NULL),(917,'mataram','mataram',116.106941223145,-8.58194446563721,26,'+08:00','Singapore Standard Time',NULL,NULL),(918,'mathura','mathura',77.6736145019531,27.4925003051758,12,'+05:30','India Standard Time',NULL,NULL),(919,'mazari sharif','mazari sharif',67.1080551147461,36.7075004577637,129,'+04:30','Afghanistan Standard Time',NULL,NULL),(920,'mazatlan','mazatlan',-106.416664123535,23.216667175293,6,'-07:00','Mexico Standard Time 2',NULL,NULL),(921,'mbabane','mbabane',31.1499996185303,-26.3166675567627,160,'+02:00','South Africa Standard Time',NULL,NULL),(922,'mbour','mbour',-16.966667175293,14.4166669845581,99,'','Greenwich Standard Time',NULL,NULL),(923,'mdina','mdina',14.4016666412354,35.8858337402344,161,'+01:00','W. Europe Standard Time',NULL,NULL),(924,'mecca','mecca',39.8166656494141,21.4166660308838,14,'+03:00','Arab Standard Time',NULL,NULL),(925,'medan','medan',98.6833343505859,3.58333325386047,26,'+07:00','SE Asia Standard Time',NULL,NULL),(926,'medellin','medellin',-75.5752792358398,6.23583316802979,78,'-05:00','SA Pacific Standard Time',NULL,NULL),(927,'medina','medina',39.6202774047852,24.4608325958252,14,'+03:00','Arab Standard Time',NULL,NULL),(928,'melaque','melaque',-104.703887939453,19.2252769470215,6,'-06:00','Mexico Standard Time',NULL,NULL),(929,'melbourne','melbourne',144.966705322266,-37.8166961669922,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(930,'melbourne, fl','melbourne, fl',-80.5999984741211,28.0833339691162,8,'-05:00','Eastern Standard Time',NULL,NULL),(931,'memphis, tn','memphis, tn',-90.0500030517578,35.1500015258789,8,'-06:00','Central Standard Time',NULL,NULL),(932,'mendoza','mendoza',-68.8163909912109,-32.8824996948242,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(933,'menlo park, ca','menlo park, ca',-122.181114196777,37.4538879394531,8,'-08:00','Pacific Standard Time',NULL,NULL),(934,'merida','merida',-89.615837097168,20.9797229766846,6,'-06:00','Mexico Standard Time',NULL,NULL),(935,'mexicali','mexicali',-115.466667175293,32.6500015258789,6,'-08:00','Pacific Standard Time',NULL,NULL),(936,'mexico city','mexico city',-99.133056640625,19.4330558776855,6,'-06:00','Mexico Standard Time',NULL,NULL),(937,'miami, fl','miami, fl',-80.1902770996094,25.7741661071777,8,'-05:00','Eastern Standard Time',NULL,NULL),(938,'milan','milan',9.18333339691162,45.466667175293,31,'+01:00','W. Europe Standard Time',NULL,NULL),(939,'mill valley, ca','mill valley, ca',-122.544998168945,37.9061126708984,8,'-08:00','Pacific Standard Time',NULL,NULL),(940,'milwaukee, wi','milwaukee, wi',-87.9000015258789,43.033332824707,8,'-06:00','Central Standard Time',NULL,NULL),(941,'minneapolis, mn','minneapolis, mn',-93.2644424438477,44.9775009155273,8,'-06:00','Central Standard Time',NULL,NULL),(942,'minsk','minsk',27.5666904449463,53.8999900817871,162,'+03:00','Belarus Standard Time',NULL,NULL),(943,'miramar, fl','miramar, fl',-80.333610534668,25.9786109924316,8,'-05:00','Eastern Standard Time',NULL,NULL),(944,'mission, bc','mission, bc',-122.300003051758,49.1333312988281,2,'-08:00','Pacific Standard Time',NULL,NULL),(945,'mississauga, on','mississauga, on',-79.6263885498047,43.5486106872559,2,'-05:00','Eastern Standard Time',NULL,NULL),(946,'mo','mo',14.1833333969116,66.3333358764648,71,'+01:00','W. Europe Standard Time',NULL,NULL),(947,'mobile, al','mobile, al',-88.0430526733398,30.6944446563721,8,'-06:00','Central Standard Time',NULL,NULL),(948,'mogadishu','mogadishu',45.3499984741211,2.03333330154419,163,'+03:00','E. Africa Standard Time',NULL,NULL),(949,'molalla, or','molalla, or',-122.577224731445,45.1474990844727,8,'-08:00','Pacific Standard Time',NULL,NULL),(950,'monaco','monaco',7.41888904571533,43.7324981689453,164,'+01:00','Romance Standard Time',NULL,NULL),(951,'moncton, nb','moncton, nb',-64.775276184082,46.0944442749023,2,'-04:00','Atlantic Standard Time',NULL,NULL),(952,'monrovia','monrovia',-10.7833337783813,6.30000019073486,165,'','Greenwich Standard Time',NULL,NULL),(953,'monte carlo','monte carlo',7.42555570602417,43.7405548095703,164,'+01:00','Romance Standard Time',NULL,NULL),(954,'monterey, ca','monterey, ca',-121.894721984863,36.6002769470215,8,'-08:00','Pacific Standard Time',NULL,NULL),(955,'monterrey','monterrey',-100.316703796387,25.6667022705078,6,'-06:00','Mexico Standard Time',NULL,NULL),(956,'montevideo','montevideo',-56.1500015258789,-34.9000015258789,166,'-03:00','Uruguay Standard Time',NULL,NULL),(957,'montgomery, al','montgomery, al',-86.2997207641602,32.3755569458008,8,'-06:00','Central Standard Time',NULL,NULL),(958,'montgomery, tx','montgomery, tx',-95.6961135864258,30.3880558013916,8,'-06:00','Central Standard Time',NULL,NULL),(959,'montpelier, vt','montpelier, vt',-72.571662902832,44.2627792358398,8,'-05:00','Eastern Standard Time',NULL,NULL),(960,'montpellier','montpellier',3.86666655540466,43.6166648864746,28,'+01:00','Romance Standard Time',NULL,NULL),(961,'montpeyroux','montpeyroux',3.50500011444092,43.695556640625,28,'+01:00','Romance Standard Time',NULL,NULL),(962,'montreal, qc','montreal, qc',-73.6391677856445,45.5455551147461,2,'-05:00','Eastern Standard Time',NULL,NULL),(963,'moroni','moroni',43.25,-11.6999998092651,167,'+03:00','E. Africa Standard Time',NULL,NULL),(964,'moscow','moscow',37.5833320617676,55.752197265625,30,'+04:00','Russian Standard Time',NULL,NULL),(965,'motul','motul',-89.2836074829102,21.0944442749023,6,'-06:00','Mexico Standard Time',NULL,NULL),(966,'mount hagen','mount hagen',144.220001220703,-5.86472225189209,168,'+10:00','West Pacific Standard Time',NULL,NULL),(967,'mount shasta city, ca','mount shasta city, ca',-122.310554504395,41.310001373291,8,'-08:00','Pacific Standard Time',NULL,NULL),(968,'mountain view, ca','mountain view, ca',-122.083335876465,37.3833351135254,8,'-08:00','Pacific Standard Time',NULL,NULL),(969,'mudumalai','mudumalai',76.5830535888672,11.5763893127441,12,'+05:30','India Standard Time',NULL,NULL),(970,'mukachevo','mukachevo',22.716667175293,48.4500007629395,24,'+02:00','Ukraine Standard Time',NULL,NULL),(971,'multan','multan',71.4580535888672,30.1902770996094,54,'+05:00','Pakistan Standard Time',NULL,NULL),(972,'mumbai','mumbai',72.8499984741211,18.9333324432373,12,'+05:30','India Standard Time',NULL,NULL),(973,'munich','munich',11.5833330154419,48.1333351135254,52,'+01:00','W. Europe Standard Time',NULL,NULL),(974,'munnar','munnar',77.0613861083984,10.0847225189209,12,'+05:30','India Standard Time',NULL,NULL),(975,'murmansk','murmansk',33.1333351135254,68.9833297729492,30,'+04:00','Russian Standard Time',NULL,NULL),(976,'murom','murom',42.0166664123535,55.5666656494141,30,'+04:00','Russian Standard Time',NULL,NULL),(977,'murree','murree',73.3938903808594,33.9063873291016,54,'+05:00','Pakistan Standard Time',NULL,NULL),(978,'muscat','muscat',58.5833320617676,23.6000003814697,169,'+04:00','Arabian Standard Time',NULL,NULL),(979,'myrtle beach, sc','myrtle beach, sc',-78.8941650390625,33.6966667175293,8,'-05:00','Eastern Standard Time',NULL,NULL),(980,'mysore','mysore',76.6394424438477,12.2958335876465,12,'+05:30','India Standard Time',NULL,NULL),(981,'nadiad','nadiad',72.870002746582,22.7000007629395,12,'+05:30','India Standard Time',NULL,NULL),(982,'nagasaki','nagasaki',129.866668701172,32.7666664123535,13,'+09:00','Tokyo Standard Time',NULL,NULL),(983,'nagoya','nagoya',136.91667175293,35.1500015258789,13,'+09:00','Tokyo Standard Time',NULL,NULL),(984,'nagpur','nagpur',79.0891647338867,21.155834197998,12,'+05:30','India Standard Time',NULL,NULL),(985,'naha','naha',127.692497253418,26.2047214508057,13,'+09:00','Tokyo Standard Time',NULL,NULL),(986,'nairobi','nairobi',36.8166961669922,-1.28329002857208,171,'+03:00','E. Africa Standard Time',NULL,NULL),(987,'nakhodka','nakhodka',132.866668701172,42.8163871765137,30,'+11:00','Vladivostok Standard Time',NULL,NULL),(988,'nanaimo, bc','nanaimo, bc',-123.936668395996,49.1644439697266,2,'-08:00','Pacific Standard Time',NULL,NULL),(989,'nanjing','nanjing',118.783332824707,32.0499992370605,33,'+08:00','China Standard Time',NULL,NULL),(990,'nantes','nantes',-1.56666672229767,47.216667175293,28,'+01:00','Romance Standard Time',NULL,NULL),(991,'napier','napier',176.899719238281,-39.5050010681152,48,'+12:00','New Zealand Standard Time',NULL,NULL),(992,'naples','naples',14.2527780532837,40.8400001525879,31,'+01:00','W. Europe Standard Time',NULL,NULL),(993,'narvik','narvik',17.4333324432373,68.4499969482422,71,'+01:00','W. Europe Standard Time',NULL,NULL),(994,'nashville, tn','nashville, tn',-86.783332824707,36.1666679382324,8,'-06:00','Central Standard Time',NULL,NULL),(995,'nassau','nassau',-77.3333358764648,25.0666675567627,172,'-05:00','Eastern Standard Time',NULL,NULL),(996,'navasota, tx','navasota, tx',-96.0833358764648,30.3833332061768,8,'-06:00','Central Standard Time',NULL,NULL),(997,'navi mumbai','navi mumbai',73.0297241210938,19.0330562591553,12,'+05:30','India Standard Time',NULL,NULL),(998,'negombo','negombo',79.8341674804688,7.20944452285767,95,'+05:30','India Standard Time',NULL,NULL),(999,'neuquen','neuquen',-68.0666656494141,-38.9500007629395,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(1000,'new delhi','new delhi',77.2167053222656,28.6166667938232,12,'+05:30','India Standard Time',NULL,NULL),(1001,'new orleans, la','new orleans, la',-90.0688858032227,29.953332901001,8,'-06:00','Central Standard Time',NULL,NULL),(1002,'new ross','new ross',-6.94999980926514,52.4000015258789,41,'','GMT Standard Time',NULL,NULL),(1003,'new westminster, bc','new westminster, bc',-122.91471862793,49.2036094665527,2,'-08:00','Pacific Standard Time',NULL,NULL),(1004,'new york, ny','new york, ny',-73.916389465332,40.7333335876465,8,'-05:00','Eastern Standard Time',NULL,NULL),(1005,'newark, nj','newark, nj',-74.1725006103516,40.7355537414551,8,'-05:00','Eastern Standard Time',NULL,NULL),(1006,'newcastle','newcastle',151.781112670898,-32.9263877868652,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(1007,'newcastle upon tyne','newcastle upon tyne',-1.61027777194977,54.9758338928223,3,'','GMT Standard Time',NULL,NULL),(1008,'newport','newport',-2.98333334922791,51.5999984741211,3,'','GMT Standard Time',NULL,NULL),(1009,'niagara falls, ny','niagara falls, ny',-79.0500030517578,43.0999984741211,8,'-05:00','Eastern Standard Time',NULL,NULL),(1010,'niagara falls, on','niagara falls, on',-79.0999984741211,43.0999984741211,2,'-05:00','Eastern Standard Time',NULL,NULL),(1011,'niamey','niamey',2.11666655540466,13.5166664123535,102,'+01:00','W. Central Africa Standard Time',NULL,NULL),(1012,'nice','nice',7.26666688919067,43.7000007629395,28,'+01:00','Romance Standard Time',NULL,NULL),(1013,'nicosia','nicosia',33.3666648864746,35.1666679382324,146,'+02:00','FLE Standard Time',NULL,NULL),(1014,'niigata','niigata',139.050003051758,37.9166679382324,13,'+09:00','Tokyo Standard Time',NULL,NULL),(1015,'nikolaev','nikolaev',32.0163879394531,46.966667175293,24,'+02:00','Ukraine Standard Time',NULL,NULL),(1016,'nimes','nimes',4.34999990463257,43.8499984741211,28,'+01:00','Romance Standard Time',NULL,NULL),(1017,'ningbo','ningbo',121.543891906738,29.8683338165283,33,'+08:00','China Standard Time',NULL,NULL),(1018,'nizhniy novgorod','nizhniy novgorod',43.9333343505859,56.283332824707,30,'+04:00','Russian Standard Time',NULL,NULL),(1019,'nogales','nogales',-110.944725036621,31.3308334350586,6,'-07:00','US Mountain Standard Time',NULL,NULL),(1020,'nome, ak','nome, ak',-164.600006103516,64.5330581665039,8,'-09:00','Alaskan Standard Time',NULL,NULL),(1021,'norfolk, va','norfolk, va',-76.283332824707,36.8499984741211,8,'-05:00','Eastern Standard Time',NULL,NULL),(1022,'north bay, on','north bay, on',-79.4341659545898,46.3191680908203,2,'-05:00','Eastern Standard Time',NULL,NULL),(1023,'north bend, or','north bend, or',-124.22444152832,43.4063873291016,8,'-08:00','Pacific Standard Time',NULL,NULL),(1024,'north ryde','north ryde',151.124450683594,-33.7966651916504,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(1025,'norwich','norwich',1.28333330154419,52.6500015258789,3,'','GMT Standard Time',NULL,NULL),(1026,'nouakchott','nouakchott',-15.9833335876465,18.0833339691162,173,'','Greenwich Standard Time',NULL,NULL),(1027,'noumea','noumea',166.449996948242,-22.2666664123535,138,'+11:00','Central Pacific Standard Time',NULL,NULL),(1028,'novgorod','novgorod',31.283332824707,58.5499992370605,30,'+04:00','Russian Standard Time',NULL,NULL),(1029,'novorossiysk','novorossiysk',37.783332824707,44.716667175293,30,'+04:00','Russian Standard Time',NULL,NULL),(1030,'novosibirsk','novosibirsk',82.9166641235352,55.0411071777344,30,'+07:00','Novosibirsk Standard Time',NULL,NULL),(1031,'nuevo laredo','nuevo laredo',-99.5605545043945,27.4811115264893,6,'-06:00','Central Standard Time',NULL,NULL),(1032,'nurnberg','nurnberg',11.0666666030884,49.4500007629395,52,'+01:00','W. Europe Standard Time',NULL,NULL),(1033,'nuuk','nuuk',-51.716667175293,64.1833343505859,140,'-03:00','Greenland Standard Time',NULL,NULL),(1034,'odense','odense',10.390832901001,55.3963890075684,1,'+01:00','Romance Standard Time',NULL,NULL),(1035,'odessa','odessa',30.716667175293,46.466667175293,24,'+02:00','Ukraine Standard Time',NULL,NULL),(1036,'ohrid','ohrid',20.8194446563721,41.1216659545898,141,'+01:00','Central European Standard Time',NULL,NULL),(1037,'ojinaga','ojinaga',-104.417778015137,29.5558338165283,6,'-06:00','Central Standard Time',NULL,NULL),(1038,'okara','okara',73.4483337402344,30.8013896942139,54,'+05:00','Pakistan Standard Time',NULL,NULL),(1039,'okha','okha',142.933334350586,53.5833320617676,30,'+11:00','Khabarovsk Standard Time',NULL,NULL),(1040,'okhotsk','okhotsk',143.199996948242,59.3499984741211,30,'+11:00','Khabarovsk Standard Time',NULL,NULL),(1041,'okinawa','okinawa',127.815551757812,26.338888168335,13,'+09:00','Tokyo Standard Time',NULL,NULL),(1042,'oklahoma city, ok','oklahoma city, ok',-97.5166702270508,35.466667175293,8,'-06:00','Central Standard Time',NULL,NULL),(1043,'olanchito','olanchito',-86.5663909912109,15.4833335876465,175,'-06:00','Central America Standard Time',NULL,NULL),(1044,'olinda','olinda',-34.8499984741211,-8,42,'-03:00','SA Eastern Standard Time',NULL,NULL),(1045,'olympia, wa','olympia, wa',-122.901664733887,47.0449981689453,8,'-08:00','Pacific Standard Time',NULL,NULL),(1046,'omaha, ne','omaha, ne',-95.9422225952148,41.2597236633301,8,'-06:00','Central Standard Time',NULL,NULL),(1047,'omsk','omsk',73.25,55.0666656494141,30,'+07:00','Novosibirsk Standard Time',NULL,NULL),(1048,'onitsha','onitsha',6.78333330154419,6.16666650772095,5,'+01:00','W. Central Africa Standard Time',NULL,NULL),(1049,'ootacamund','ootacamund',76.6947250366211,11.4116668701172,12,'+05:30','India Standard Time',NULL,NULL),(1050,'oradea','oradea',21.9333324432373,47.0499992370605,38,'+02:00','FLE Standard Time',NULL,NULL),(1051,'orange','orange',149.100006103516,-33.2836112976074,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(1052,'oranjestad','oranjestad',-70.0263900756836,12.5244445800781,176,'-04:00','SA Western Standard Time',NULL,NULL),(1053,'orlando, fl','orlando, fl',-81.383056640625,28.5330562591553,8,'-05:00','Eastern Standard Time',NULL,NULL),(1054,'osaka','osaka',135.5,34.6667022705078,13,'+09:00','Tokyo Standard Time',NULL,NULL),(1055,'oshawa, on','oshawa, on',-78.8600006103516,43.8899993896484,2,'-05:00','Eastern Standard Time',NULL,NULL),(1056,'oslo','oslo',10.6833333969116,59.9333343505859,71,'+01:00','W. Europe Standard Time',NULL,NULL),(1057,'ostrov','ostrov',28.3166675567627,57.3499984741211,30,'+04:00','Russian Standard Time',NULL,NULL),(1058,'ottawa, on','ottawa, on',-75.6980590820312,45.4236106872559,2,'-05:00','Eastern Standard Time',NULL,NULL),(1059,'ouagadougou','ouagadougou',-1.53333330154419,12.3666667938232,177,'','Greenwich Standard Time',NULL,NULL),(1060,'oulu','oulu',25.466667175293,65.0166702270508,125,'+02:00','FLE Standard Time',NULL,NULL),(1061,'oviedo','oviedo',-5.84999990463257,43.3666648864746,21,'+01:00','Romance Standard Time',NULL,NULL),(1062,'padang','padang',100.349998474121,-0.949999988079071,26,'+07:00','SE Asia Standard Time',NULL,NULL),(1063,'palembang','palembang',104.75,-2.98333334922791,26,'+07:00','SE Asia Standard Time',NULL,NULL),(1064,'palikir','palikir',158.183334350586,6.91666650772095,137,'+11:00','Central Pacific Standard Time',NULL,NULL),(1065,'palma','palma',2.65000009536743,39.5999984741211,21,'+01:00','Romance Standard Time',NULL,NULL),(1066,'palmas','palmas',-48.3316650390625,-10.1688890457153,42,'-03:00','E. South America Standard Time',NULL,NULL),(1067,'palo alto, ca','palo alto, ca',-122.150001525879,37.4500007629395,8,'-08:00','Pacific Standard Time',NULL,NULL),(1068,'panaji','panaji',73.8183364868164,15.4922218322754,12,'+05:30','India Standard Time',NULL,NULL),(1069,'panama city','panama city',-78.5,8.94972229003906,178,'-05:00','SA Pacific Standard Time',NULL,NULL),(1070,'papeete','papeete',-149.566665649414,-17.533332824707,179,'-10:00','Hawaiian Standard Time',NULL,NULL),(1071,'paramaribo','paramaribo',-55.1666679382324,5.81666660308838,180,'-03:00','SA Eastern Standard Time',NULL,NULL),(1072,'paraparaumu','paraparaumu',175.008895874023,-40.9136123657227,48,'+12:00','New Zealand Standard Time',NULL,NULL),(1073,'paris','paris',2.33329772949219,48.86669921875,28,'+01:00','Romance Standard Time',NULL,NULL),(1074,'parsippany, nj','parsippany, nj',-74.4269409179688,40.8577766418457,8,'-05:00','Eastern Standard Time',NULL,NULL),(1075,'patna','patna',85.1352767944336,25.6138896942139,12,'+05:30','India Standard Time',NULL,NULL),(1076,'patras','patras',21.7363891601562,38.2536125183105,47,'+02:00','FLE Standard Time',NULL,NULL),(1077,'pearl, ms','pearl, ms',-90.1319427490234,32.2744445800781,8,'-06:00','Central Standard Time',NULL,NULL),(1078,'pedro juan caballero','pedro juan caballero',-55.75,-22.533332824707,46,'-04:00','Paraguay Standard Time',NULL,NULL),(1079,'pensacola, fl','pensacola, fl',-87.2122192382812,30.4738883972168,8,'-06:00','Central Standard Time',NULL,NULL),(1080,'penza','penza',45,53.2000007629395,30,'+04:00','Russian Standard Time',NULL,NULL),(1081,'perm','perm',56.25,58,30,'+06:00','Ekaterinburg Standard Time',NULL,NULL),(1082,'perth','perth',115.816665649414,-31.966667175293,10,'+08:00','W. Australia Standard Time',NULL,NULL),(1083,'peshawar','peshawar',71.5447235107422,34.0041656494141,54,'+05:00','Pakistan Standard Time',NULL,NULL),(1084,'peterhof','peterhof',29.9166660308838,59.8666648864746,30,'+04:00','Russian Standard Time',NULL,NULL),(1085,'petropavlovsk','petropavlovsk',158.649719238281,53.0163879394531,30,'+12:00','Magadan Standard Time',NULL,NULL),(1086,'petropolis','petropolis',-43.1822204589844,-22.5047225952148,42,'-03:00','E. South America Standard Time',NULL,NULL),(1087,'philadelphia, pa','philadelphia, pa',-75.1638870239258,39.9516677856445,8,'-05:00','Eastern Standard Time',NULL,NULL),(1088,'philipsburg','philipsburg',-63.0475006103516,18.029167175293,181,'-04:00','SA Western Standard Time',NULL,NULL),(1089,'phnom penh','phnom penh',104.916664123535,11.5666666030884,182,'+07:00','SE Asia Standard Time',NULL,NULL),(1090,'phoenix, az','phoenix, az',-112.066390991211,33.4500007629395,8,'-07:00','US Mountain Standard Time',NULL,NULL),(1091,'phuket','phuket',98.3833312988281,7.88333320617676,61,'+07:00','SE Asia Standard Time',NULL,NULL),(1092,'pickering, on','pickering, on',-79.083610534668,43.8380546569824,2,'-05:00','Eastern Standard Time',NULL,NULL),(1093,'piedras negras','piedras negras',-100.524719238281,28.6977787017822,6,'-06:00','Central Standard Time',NULL,NULL),(1094,'pierre, sd','pierre, sd',-100.317779541016,44.377498626709,8,'-06:00','Central Standard Time',NULL,NULL),(1095,'piestany','piestany',17.8166675567627,48.5999984741211,79,'+01:00','Central Europe Standard Time',NULL,NULL),(1096,'pirot','pirot',22.6013889312744,43.166389465332,69,'+01:00','Central Europe Standard Time',NULL,NULL),(1097,'pisa','pisa',10.3966665267944,43.7161102294922,31,'+01:00','W. Europe Standard Time',NULL,NULL),(1098,'pittsburgh, pa','pittsburgh, pa',-80.0019454956055,40.4383316040039,8,'-05:00','Eastern Standard Time',NULL,NULL),(1099,'piura','piura',-80.6247253417969,-5.19361114501953,39,'-05:00','SA Pacific Standard Time',NULL,NULL),(1100,'playa del carmen','playa del carmen',-87.079719543457,20.6286106109619,6,'-06:00','Mexico Standard Time',NULL,NULL),(1101,'plymouth','plymouth',-4.16666650772095,50.4000015258789,3,'','GMT Standard Time',NULL,NULL),(1102,'podgorica','podgorica',19.268611907959,42.4425010681152,183,'+01:00','Central Europe Standard Time',NULL,NULL),(1103,'point pleasant beach, nj','point pleasant beach, nj',-74.0497207641602,40.091667175293,8,'-05:00','Eastern Standard Time',NULL,NULL),(1104,'polonnaruwa','polonnaruwa',81.008056640625,7.93277788162231,95,'+05:30','India Standard Time',NULL,NULL),(1105,'pomalaa','pomalaa',121.595832824707,-4.0533332824707,26,'+08:00','Singapore Standard Time',NULL,NULL),(1106,'ponta delgada','ponta delgada',-25.6666660308838,37.75,50,'-01:00','Azores Standard Time',NULL,NULL),(1107,'poole','poole',-1.98722219467163,50.7150001525879,3,'','GMT Standard Time',NULL,NULL),(1108,'porbandar','porbandar',69.611946105957,21.6433334350586,12,'+05:30','India Standard Time',NULL,NULL),(1109,'porirua','porirua',174.841384887695,-41.1341667175293,48,'+12:00','New Zealand Standard Time',NULL,NULL),(1110,'port angeles, wa','port angeles, wa',-123.460830688477,48.1158332824707,8,'-08:00','Pacific Standard Time',NULL,NULL),(1111,'port arthur','port arthur',147.850006103516,-43.1500015258789,10,'+10:00','Tasmania Standard Time',NULL,NULL),(1112,'port elizabeth','port elizabeth',25.5833339691162,-33.966667175293,77,'+02:00','South Africa Standard Time',NULL,NULL),(1113,'port harcourt','port harcourt',7,4.71666669845581,5,'+01:00','W. Central Africa Standard Time',NULL,NULL),(1114,'port hedland','port hedland',118.599998474121,-20.3166675567627,10,'+08:00','W. Australia Standard Time',NULL,NULL),(1115,'port louis','port louis',57.4988899230957,-20.1619453430176,110,'+04:00','Mauritius Standard Time',NULL,NULL),(1116,'port moresby','port moresby',147.192504882812,-9.46470642089844,168,'+10:00','West Pacific Standard Time',NULL,NULL),(1117,'port orange, fl','port orange, fl',-81,29.1333332061768,8,'-05:00','Eastern Standard Time',NULL,NULL),(1118,'port vila','port vila',168.316665649414,-17.7333335876465,184,'+11:00','Central Pacific Standard Time',NULL,NULL),(1119,'port of spain','port of spain',-61.5,10.6666669845581,185,'-04:00','SA Western Standard Time',NULL,NULL),(1120,'port-au-prince','port-au-prince',-72.3333358764648,18.5330562591553,186,'-05:00','Eastern Standard Time',NULL,NULL),(1121,'portland, or','portland, or',-122.669998168945,45.5233345031738,8,'-08:00','Pacific Standard Time',NULL,NULL),(1122,'porto','porto',-8.58333301544189,41.1666679382324,50,'','GMT Standard Time',NULL,NULL),(1123,'porto alegre','porto alegre',-51.2000007629395,-30.033332824707,42,'-03:00','E. South America Standard Time',NULL,NULL),(1124,'porto novo','porto novo',2.63333344459534,6.48333311080933,97,'+01:00','W. Central Africa Standard Time',NULL,NULL),(1125,'portsmouth','portsmouth',-1.08333337306976,50.8166656494141,3,'','GMT Standard Time',NULL,NULL),(1126,'posadas','posadas',-55.9000015258789,-27.3997230529785,55,'-03:00','Argentina Standard Time',NULL,NULL),(1127,'prague','prague',14.4333333969116,50.0833320617676,82,'+01:00','Central Europe Standard Time',NULL,NULL),(1128,'praia','praia',-23.5166664123535,14.9166669845581,187,'-01:00','Cape Verde Standard Time',NULL,NULL),(1129,'prievidza','prievidza',18.6208324432373,48.7708320617676,79,'+01:00','Central Europe Standard Time',NULL,NULL),(1130,'prince george, bc','prince george, bc',-122.749725341797,53.9172210693359,2,'-08:00','Pacific Standard Time',NULL,NULL),(1131,'princeton, nj','princeton, nj',-74.6597213745117,40.349723815918,8,'-05:00','Eastern Standard Time',NULL,NULL),(1132,'pristina','pristina',21.1788883209229,42.6741676330566,188,'+01:00','Central Europe Standard Time',NULL,NULL),(1133,'progreso','progreso',-89.6699981689453,21.2800006866455,6,'-06:00','Mexico Standard Time',NULL,NULL),(1134,'pskov','pskov',28.3500003814697,57.8166656494141,30,'+04:00','Russian Standard Time',NULL,NULL),(1135,'puebla','puebla',-98.1666641235352,19.0499992370605,6,'-06:00','Mexico Standard Time',NULL,NULL),(1136,'puerto ayora','puerto ayora',-90.3136138916016,-0.745277762413025,25,'-06:00','Central America Standard Time',NULL,NULL),(1137,'puerto baquerizo moreno','puerto baquerizo moreno',-89.6105575561523,-0.901388883590698,25,'-06:00','Central America Standard Time',NULL,NULL),(1138,'puerto penasco','puerto penasco',-113.536666870117,31.3180561065674,6,'-07:00','US Mountain Standard Time',NULL,NULL),(1139,'puerto plata','puerto plata',-70.692497253418,19.796667098999,189,'-04:00','SA Western Standard Time',NULL,NULL),(1140,'puerto vallarta','puerto vallarta',-105.215278625488,20.6508331298828,6,'-06:00','Mexico Standard Time',NULL,NULL),(1141,'pune','pune',73.8666687011719,18.533332824707,12,'+05:30','India Standard Time',NULL,NULL),(1142,'puri','puri',85.8249969482422,19.799165725708,12,'+05:30','India Standard Time',NULL,NULL),(1143,'puttgarden','puttgarden',11.2124996185303,54.4961128234863,52,'+01:00','W. Europe Standard Time',NULL,NULL),(1144,'pyongyang','pyongyang',125.783332824707,39,190,'+09:00','Tokyo Standard Time',NULL,NULL),(1145,'qatif','qatif',49.9622230529785,26.6666660308838,14,'+03:00','Arab Standard Time',NULL,NULL),(1146,'qingdao','qingdao',120.333335876465,36.0833320617676,33,'+08:00','China Standard Time',NULL,NULL),(1147,'quartzsite, az','quartzsite, az',-114.230003356934,33.6638870239258,8,'-07:00','US Mountain Standard Time',NULL,NULL),(1148,'quebec city, qc','quebec city, qc',-71.2147216796875,46.8125,2,'-05:00','Eastern Standard Time',NULL,NULL),(1149,'quetta','quetta',67.0224990844727,30.2099990844727,54,'+05:00','Pakistan Standard Time',NULL,NULL),(1150,'quezaltenango','quezaltenango',-91.5166702270508,14.8333330154419,35,'-06:00','Guatemala Standard Time',NULL,NULL),(1151,'quito','quito',-78.5,-0.216705322265625,25,'-05:00','SA Pacific Standard Time',NULL,NULL),(1152,'rabat','rabat',-5.15000009536743,34.0330543518066,87,'','Morocco Standard Time',NULL,NULL),(1153,'rahim yar khan','rahim yar khan',70.2997207641602,28.4166660308838,54,'+05:00','Pakistan Standard Time',NULL,NULL),(1154,'rajahmundry','rajahmundry',81.7877807617188,17.0102787017822,12,'+05:30','India Standard Time',NULL,NULL),(1155,'raleigh, nc','raleigh, nc',-78.6433334350586,35.7797241210938,8,'-05:00','Eastern Standard Time',NULL,NULL),(1156,'ramstein','ramstein',7.55000019073486,49.4500007629395,52,'+01:00','W. Europe Standard Time',NULL,NULL),(1157,'ranchi','ranchi',85.3338851928711,23.3586120605469,12,'+05:30','India Standard Time',NULL,NULL),(1158,'rangoon','rangoon',96.1666641235352,16.783332824707,142,'+06:30','Myanmar Standard Time',NULL,NULL),(1159,'ras al khaimah','ras al khaimah',55.9444427490234,25.788610458374,4,'+04:00','Arabian Standard Time',NULL,NULL),(1160,'rawson','rawson',-65.1002807617188,-43.2999992370605,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(1161,'reading','reading',-0.969166696071625,51.4550018310547,3,'','GMT Standard Time',NULL,NULL),(1162,'recife','recife',-34.8758316040039,-8.05416679382324,42,'-03:00','SA Eastern Standard Time',NULL,NULL),(1163,'red deer, ab','red deer, ab',-113.811111450195,52.2680549621582,2,'-07:00','Mountain Standard Time',NULL,NULL),(1164,'redmond, wa','redmond, wa',-122.116668701172,47.6666679382324,8,'-08:00','Pacific Standard Time',NULL,NULL),(1165,'regina, sk','regina, sk',-104.618057250977,50.4472236633301,2,'-06:00','Canada Central Standard Time',NULL,NULL),(1166,'reims','reims',4.03333330154419,49.2333335876465,28,'+01:00','Romance Standard Time',NULL,NULL),(1167,'rennes','rennes',-1.68333327770233,48.1166648864746,28,'+01:00','Romance Standard Time',NULL,NULL),(1168,'reno, nv','reno, nv',-119.814445495605,39.5302772521973,8,'-08:00','Pacific Standard Time',NULL,NULL),(1169,'revelstoke, bc','revelstoke, bc',-118.197776794434,50.9969444274902,2,'-08:00','Pacific Standard Time',NULL,NULL),(1170,'reykjavik','reykjavik',-20.033332824707,64.1500015258789,191,'','Greenwich Standard Time',NULL,NULL),(1171,'reynosa','reynosa',-98.2830581665039,26.0666675567627,6,'-06:00','Central Standard Time',NULL,NULL),(1172,'rhodes','rhodes',28.2199993133545,36.4336128234863,47,'+02:00','FLE Standard Time',NULL,NULL),(1173,'richmond, in','richmond, in',-84.8902740478516,39.8288879394531,8,'-05:00','Eastern Standard Time',NULL,NULL),(1174,'richmond, va','richmond, va',-77.4605560302734,37.5536117553711,8,'-05:00','Eastern Standard Time',NULL,NULL),(1175,'riga','riga',24.1000003814697,56.9499893188477,192,'+02:00','FLE Standard Time',NULL,NULL),(1176,'rio branco','rio branco',-67.807502746582,-9.97388935089111,42,'-04:00','SA Western Standard Time',NULL,NULL),(1177,'rio cuarto','rio cuarto',-64.3547210693359,-33.1280555725098,55,'-03:00','Argentina Standard Time',NULL,NULL),(1178,'rio gallegos','rio gallegos',-69.2330551147461,-51.6163902282715,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(1179,'rio rancho, nm','rio rancho, nm',-106.670555114746,35.2861099243164,8,'-07:00','Mountain Standard Time',NULL,NULL),(1180,'rio de janeiro','rio de janeiro',-43.2094459533691,-22.9036102294922,42,'-03:00','E. South America Standard Time',NULL,NULL),(1181,'rivera','rivera',-55.5499992370605,-30.8999996185303,166,'-03:00','Uruguay Standard Time',NULL,NULL),(1182,'riverton, ut','riverton, ut',-111.938888549805,40.5222206115723,8,'-07:00','Mountain Standard Time',NULL,NULL),(1183,'riyadh','riyadh',46.716667175293,24.6333332061768,14,'+03:00','Arab Standard Time',NULL,NULL),(1184,'road town','road town',-64.6166687011719,18.4333324432373,193,'-04:00','SA Western Standard Time',NULL,NULL),(1185,'rodby','rodby',11.3861112594604,54.6958351135254,1,'+01:00','W. Europe Standard Time',NULL,NULL),(1186,'rome','rome',12.4833335876465,41.8999900817871,31,'+01:00','W. Europe Standard Time',NULL,NULL),(1187,'rosario','rosario',-60.6666679382324,-32.9333343505859,55,'-03:00','Argentina Standard Time',NULL,NULL),(1188,'roseau','roseau',-61.3833351135254,15.3000001907349,194,'-04:00','SA Western Standard Time',NULL,NULL),(1189,'rostock','rostock',12.0833330154419,54.0999984741211,52,'+01:00','W. Europe Standard Time',NULL,NULL),(1190,'rostov na donu','rostov na donu',39.6833343505859,47.2333335876465,30,'+04:00','Russian Standard Time',NULL,NULL),(1191,'rotterdam','rotterdam',4.48333311080933,51.9166679382324,27,'+01:00','W. Europe Standard Time',NULL,NULL),(1192,'rovaniemi','rovaniemi',25.7247219085693,66.4969482421875,125,'+02:00','FLE Standard Time',NULL,NULL),(1193,'russell springs, ky','russell springs, ky',-85.0719451904297,37.0561103820801,8,'-06:00','Central Standard Time',NULL,NULL),(1194,'ryazan','ryazan',39.7000007629395,54.5999984741211,30,'+04:00','Russian Standard Time',NULL,NULL),(1195,'rybinsk','rybinsk',38.8166656494141,58.0499992370605,30,'+04:00','Russian Standard Time',NULL,NULL),(1196,'sacramento, ca','sacramento, ca',-121.48722076416,38.5736122131348,8,'-08:00','Pacific Standard Time',NULL,NULL),(1197,'saint john, nb','saint john, nb',-66.0633316040039,45.2730560302734,2,'-04:00','Atlantic Standard Time',NULL,NULL),(1198,'saint-denis','saint-denis',55.4500007629395,-20.8833332061768,196,'+04:00','Arabian Standard Time',NULL,NULL),(1199,'saint-pierre','saint-pierre',-56.1833343505859,46.7830543518066,197,'-03:00','St Pierre and Miquelon Standard Time',NULL,NULL),(1200,'saipan','saipan',145.75,15.1833333969116,198,'+10:00','West Pacific Standard Time',NULL,NULL),(1201,'salem, or','salem, or',-123.027221679688,44.9369430541992,8,'-08:00','Pacific Standard Time',NULL,NULL),(1202,'salt lake city, ut','salt lake city, ut',-111.888053894043,40.7716674804688,8,'-07:00','Mountain Standard Time',NULL,NULL),(1203,'salta','salta',-65.4080581665039,-24.7891674041748,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(1204,'salto','salto',-57.966667175293,-31.3999996185303,166,'-03:00','Uruguay Standard Time',NULL,NULL),(1205,'salvador','salvador',-37.5163879394531,-11.0333337783813,42,'-03:00','Bahia Brazil Standard Time',NULL,NULL),(1206,'salzburg','salzburg',13.0500001907349,47.9000015258789,120,'+01:00','W. Europe Standard Time',NULL,NULL),(1207,'samara','samara',50.099723815918,53.1333351135254,30,'+04:00','Russian Standard Time',NULL,NULL),(1208,'samsun','samsun',36.33128,41.292782,16,'+02:00','Turkey Standard Time',NULL,NULL),(1209,'san antonio, tx','san antonio, tx',-98.4936141967773,29.4249992370605,8,'-06:00','Central Standard Time',NULL,NULL),(1210,'san bruno, ca','san bruno, ca',-122.43138885498,37.627498626709,8,'-08:00','Pacific Standard Time',NULL,NULL),(1211,'san carlos','san carlos',-54.9166679382324,-34.7999992370605,166,'-03:00','Uruguay Standard Time',NULL,NULL),(1212,'san carlos','san carlos',-111.043609619141,27.963888168335,6,'-07:00','US Mountain Standard Time',NULL,NULL),(1213,'san diego, ca','san diego, ca',-117.163887023926,32.7188873291016,8,'-08:00','Pacific Standard Time',NULL,NULL),(1214,'san francisco, ca','san francisco, ca',-122.433334350586,37.7830543518066,8,'-08:00','Pacific Standard Time',NULL,NULL),(1215,'san isidro','san isidro',-83.7069473266602,9.36888885498047,17,'-06:00','Central America Standard Time',NULL,NULL),(1216,'san jose','san jose',-84.0833358764648,9.93333339691162,17,'-06:00','Central America Standard Time',NULL,NULL),(1217,'san jose, ca','san jose, ca',-121.900001525879,37.3333320617676,8,'-08:00','Pacific Standard Time',NULL,NULL),(1218,'san juan','san juan',-66.1333312988281,18.4333324432373,199,'-04:00','SA Western Standard Time',NULL,NULL),(1219,'san juan','san juan',-68.5269470214844,-31.53444480896,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(1220,'san lorenzo','san lorenzo',-60.7663879394531,-32.75,55,'-03:00','Argentina Standard Time',NULL,NULL),(1221,'san luis','san luis',-66.3475036621094,-33.3158340454102,55,'-03:00','Argentina - San Luis Standard Time',NULL,NULL),(1222,'san luis obispo, ca','san luis obispo, ca',-120.65860748291,35.2827758789062,8,'-08:00','Pacific Standard Time',NULL,NULL),(1223,'san marino','san marino',12.4499998092651,43.9500007629395,200,'+01:00','W. Europe Standard Time',NULL,NULL),(1224,'san mateo, ca','san mateo, ca',-122.333335876465,37.5666656494141,8,'-08:00','Pacific Standard Time',NULL,NULL),(1225,'san pedro sula','san pedro sula',-88.0330581665039,15.5,175,'-06:00','Central America Standard Time',NULL,NULL),(1226,'san salvador','san salvador',-89.1999969482422,13.6999998092651,143,'-06:00','Central America Standard Time',NULL,NULL),(1227,'san sebastian','san sebastian',-1.98333334922791,43.3166656494141,21,'+01:00','Romance Standard Time',NULL,NULL),(1228,'san sebastian del oeste','san sebastian del oeste',-104.85277557373,20.7611103057861,6,'-06:00','Mexico Standard Time',NULL,NULL),(1229,'sanaa','sanaa',44.2000007629395,15.3500003814697,11,'+03:00','Arab Standard Time',NULL,NULL),(1230,'santa ana','santa ana',-89.5524978637695,13.9961109161377,143,'-06:00','Central America Standard Time',NULL,NULL),(1231,'santa clara','santa clara',-79.966667175293,22.416389465332,93,'-05:00','Cuba Standard Time',NULL,NULL),(1232,'santa clara, ca','santa clara, ca',-121.949996948242,37.3499984741211,8,'-08:00','Pacific Standard Time',NULL,NULL),(1233,'santa cruz','santa cruz',122.032501220703,13.4805555343628,51,'+08:00','Singapore Standard Time',NULL,NULL),(1234,'santa cruz de tenerife','santa cruz de tenerife',-16.25,28.466667175293,21,'','GMT Standard Time',NULL,NULL),(1235,'santa fe','santa fe',-60.7000007629395,-31.6166667938232,55,'-03:00','Argentina Standard Time',NULL,NULL),(1236,'santa fe, nm','santa fe, nm',-105.938056945801,35.6816673278809,8,'-07:00','Mountain Standard Time',NULL,NULL),(1237,'santa rosa','santa rosa',-88.7830581665039,14.7663888931274,175,'-06:00','Central America Standard Time',NULL,NULL),(1238,'santa rosa','santa rosa',-64.2877807617188,-36.627498626709,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(1239,'santarem','santarem',-54.6986122131348,-2.44055557250977,42,'-03:00','SA Eastern Standard Time',NULL,NULL),(1240,'santiago','santiago',-70.6667022705078,-33.4499969482422,40,'-04:00','Chile Standard Time',NULL,NULL),(1241,'santiago','santiago',-100.150833129883,25.4277782440186,6,'-06:00','Mexico Standard Time',NULL,NULL),(1242,'santiago de cuba','santiago de cuba',-75.8163909912109,20.0163879394531,93,'-05:00','Cuba Standard Time',NULL,NULL),(1243,'santiago de los caballeros','santiago de los caballeros',-70.6999969482422,19.4500007629395,189,'-04:00','SA Western Standard Time',NULL,NULL),(1244,'santo domingo','santo domingo',-69.9166641235352,18.4833335876465,189,'-04:00','SA Western Standard Time',NULL,NULL),(1245,'sanxiang','sanxiang',113.416664123535,22.3500003814697,33,'+08:00','China Standard Time',NULL,NULL),(1246,'sao jose do rio preto','sao jose do rio preto',-49.3808326721191,-20.8080558776855,42,'-03:00','E. South America Standard Time',NULL,NULL),(1247,'sao paulo','sao paulo',-45.3666648864746,-22.4333324432373,42,'-03:00','E. South America Standard Time',NULL,NULL),(1248,'sao tome','sao tome',6.73333311080933,0.333333343267441,201,'','Greenwich Standard Time',NULL,NULL),(1249,'sapporo','sapporo',141.353912353516,43.0547027587891,13,'+09:00','Tokyo Standard Time',NULL,NULL),(1250,'sarajevo','sarajevo',18.4166660308838,43.8666648864746,63,'+01:00','Central European Standard Time',NULL,NULL),(1251,'saransk','saransk',45.1666679382324,54.1833343505859,30,'+04:00','Russian Standard Time',NULL,NULL),(1252,'saskatoon, sk','saskatoon, sk',-106.670280456543,52.1291656494141,2,'-06:00','Canada Central Standard Time',NULL,NULL),(1253,'saxonburg, pa','saxonburg, pa',-79.8166656494141,40.75,8,'-05:00','Eastern Standard Time',NULL,NULL),(1254,'schaffhausen','schaffhausen',8.63333320617676,47.7000007629395,72,'+01:00','W. Europe Standard Time',NULL,NULL),(1255,'seattle, wa','seattle, wa',-122.347503662109,47.6208343505859,8,'-08:00','Pacific Standard Time',NULL,NULL),(1256,'secunderabad','secunderabad',78.5419464111328,17.4991664886475,12,'+05:30','India Standard Time',NULL,NULL),(1257,'semarang','semarang',110.433334350586,-6.96666669845581,26,'+07:00','SE Asia Standard Time',NULL,NULL),(1258,'sendai','sendai',140.883331298828,38.25,13,'+09:00','Tokyo Standard Time',NULL,NULL),(1259,'seoul','seoul',126.966667175293,37.5499992370605,85,'+09:00','Korea Standard Time',NULL,NULL),(1260,'sergiev posad','sergiev posad',38.1333312988281,56.3166656494141,30,'+04:00','Russian Standard Time',NULL,NULL),(1261,'sete','sete',3.6966667175293,43.401668548584,28,'+01:00','Romance Standard Time',NULL,NULL),(1262,'sevastopol','sevastopol',33.5330543518066,44.599723815918,24,'+02:00','Ukraine Standard Time',NULL,NULL),(1263,'severodonetsk','severodonetsk',38.497501373291,48.9502792358398,24,'+02:00','Ukraine Standard Time',NULL,NULL),(1264,'sevilla','sevilla',-5.96666669845581,37.3833351135254,21,'+01:00','Romance Standard Time',NULL,NULL),(1265,'shanghai','shanghai',121.449996948242,31.2333335876465,33,'+08:00','China Standard Time',NULL,NULL),(1266,'shannon','shannon',-8.91666698455811,52.7000007629395,41,'','GMT Standard Time',NULL,NULL),(1267,'sharjah','sharjah',55.4105567932129,25.3719444274902,4,'+04:00','Arabian Standard Time',NULL,NULL),(1268,'sharm el sheikh','sharm el sheikh',34.3916664123535,27.9780559539795,19,'+02:00','Egypt Standard Time',NULL,NULL),(1269,'sheffield','sheffield',-1.46472227573395,53.383056640625,3,'','GMT Standard Time',NULL,NULL),(1270,'shekou','shekou',113.91805267334,22.4886112213135,33,'+08:00','China Standard Time',NULL,NULL),(1271,'shenyang','shenyang',123.383331298828,41.7999992370605,33,'+08:00','China Standard Time',NULL,NULL),(1272,'shenzhen','shenzhen',114.116668701172,22.5499992370605,33,'+08:00','China Standard Time',NULL,NULL),(1273,'shijiazhuang','shijiazhuang',114.5,38.0499992370605,33,'+08:00','China Standard Time',NULL,NULL),(1274,'shikarpur','shikarpur',68.642219543457,27.9616661071777,54,'+05:00','Pakistan Standard Time',NULL,NULL),(1275,'shimla','shimla',77.1644439697266,31.1036109924316,12,'+05:30','India Standard Time',NULL,NULL),(1276,'shiraz','shiraz',52.5313873291016,29.6019439697266,109,'+03:30','Iran Standard Time',NULL,NULL),(1277,'sialkot','sialkot',74.5552749633789,32.5166664123535,54,'+05:00','Pakistan Standard Time',NULL,NULL),(1278,'sibiu','sibiu',24.1499996185303,45.783332824707,38,'+02:00','FLE Standard Time',NULL,NULL),(1279,'siem reap','siem reap',103.861663818359,13.3588886260986,182,'+07:00','SE Asia Standard Time',NULL,NULL),(1280,'sigiriya','sigiriya',80.7291641235352,7.95805549621582,95,'+05:30','India Standard Time',NULL,NULL),(1281,'silang','silang',120.974998474121,14.2305555343628,51,'+08:00','Singapore Standard Time',NULL,NULL),(1282,'simferopol','simferopol',34.099723815918,44.9500007629395,24,'+02:00','Ukraine Standard Time',NULL,NULL),(1283,'sines','sines',-8.86666679382324,37.9500007629395,50,'','GMT Standard Time',NULL,NULL),(1284,'singapore','singapore',103.849998474121,1.29999995231628,202,'+08:00','Singapore Standard Time',NULL,NULL),(1285,'sittard','sittard',5.86666679382324,51,27,'+01:00','W. Europe Standard Time',NULL,NULL),(1286,'sivakasi','sivakasi',77.7980575561523,9.44861125946045,12,'+05:30','India Standard Time',NULL,NULL),(1287,'skopje','skopje',21.4333038330078,42,141,'+01:00','Central European Standard Time',NULL,NULL),(1288,'sligo','sligo',-8.46666622161865,54.283332824707,41,'','GMT Standard Time',NULL,NULL),(1289,'sliven','sliven',26.3327770233154,42.6905555725098,18,'+02:00','FLE Standard Time',NULL,NULL),(1290,'sneek','sneek',5.66111087799072,53.0338897705078,27,'+01:00','W. Europe Standard Time',NULL,NULL),(1291,'sochi','sochi',39.75,43.5666656494141,30,'+04:00','Russian Standard Time',NULL,NULL),(1292,'sofia','sofia',23.3166961669922,42.6833038330078,18,'+02:00','FLE Standard Time',NULL,NULL),(1293,'solovki','solovki',35.7333335876465,65.0166625976562,30,'+04:00','Russian Standard Time',NULL,NULL),(1294,'songkhla','songkhla',100.597778320312,7.19750022888184,61,'+07:00','SE Asia Standard Time',NULL,NULL),(1295,'south jordan, ut','south jordan, ut',-111.929725646973,40.5622215270996,8,'-07:00','Mountain Standard Time',NULL,NULL),(1296,'south tarawa','south tarawa',172.966659545898,1.31666672229767,203,'+12:00','Marshall Islands Standard Time',NULL,NULL),(1297,'spijkenisse','spijkenisse',4.3333330154419,51.8333320617676,27,'+01:00','W. Europe Standard Time',NULL,NULL),(1298,'spokane, wa','spokane, wa',-117.411392211914,47.6536102294922,8,'-08:00','Pacific Standard Time',NULL,NULL),(1299,'st. catharines, on','st. catharines, on',-79.25,43.1666679382324,2,'-05:00','Eastern Standard Time',NULL,NULL),(1300,'st. louis, mo','st. louis, mo',-90.1999969482422,38.6333351135254,8,'-06:00','Central Standard Time',NULL,NULL),(1301,'st. paul, mn','st. paul, mn',-93.1027755737305,44.9447212219238,8,'-06:00','Central Standard Time',NULL,NULL),(1302,'st. petersburg','st. petersburg',30.2642059326172,59.8943939208984,30,'+04:00','Russian Standard Time',NULL,NULL),(1303,'stamford, ct','stamford, ct',-73.5311126708984,41.0552787780762,8,'-05:00','Eastern Standard Time',NULL,NULL),(1304,'stanley','stanley',-57.849723815918,-51.7000007629395,205,'-03:00','Falkland Islands Standard Time',NULL,NULL),(1305,'stavanger','stavanger',5.73333311080933,58.966667175293,71,'+01:00','W. Europe Standard Time',NULL,NULL),(1306,'stavropol','stavropol',41.966667175293,45.0666656494141,30,'+04:00','Russian Standard Time',NULL,NULL),(1307,'steinkjer','steinkjer',11.5,64.0166702270508,71,'+01:00','W. Europe Standard Time',NULL,NULL),(1308,'stenungsund','stenungsund',11.8333330154419,58.0666656494141,115,'+01:00','W. Europe Standard Time',NULL,NULL),(1309,'stockholm','stockholm',18.0499992370605,59.3330001831055,115,'+01:00','W. Europe Standard Time',NULL,NULL),(1310,'strasbourg','strasbourg',7.74388885498047,48.5830574035645,28,'+01:00','Romance Standard Time',NULL,NULL),(1311,'stuttgart','stuttgart',9.18333339691162,48.783332824707,52,'+01:00','W. Europe Standard Time',NULL,NULL),(1312,'suifenhe','suifenhe',131.140274047852,44.3955574035645,33,'+08:00','China Standard Time',NULL,NULL),(1313,'sulaimaniya','sulaimaniya',45.4405555725098,35.5616683959961,53,'+03:00','Arabic Standard Time',NULL,NULL),(1314,'sullana','sullana',-80.6841659545898,-4.89194440841675,39,'-05:00','SA Pacific Standard Time',NULL,NULL),(1315,'sundsvall','sundsvall',17.3333339691162,62.4000015258789,115,'+01:00','W. Europe Standard Time',NULL,NULL),(1316,'sunnyvale, ca','sunnyvale, ca',-122.035278320312,37.3688888549805,8,'-08:00','Pacific Standard Time',NULL,NULL),(1317,'surabaya','surabaya',112.733329772949,-7.28333330154419,26,'+07:00','SE Asia Standard Time',NULL,NULL),(1318,'surat','surat',72.8194427490234,21.1949996948242,12,'+05:30','India Standard Time',NULL,NULL),(1319,'surprise, az','surprise, az',-112.455001831055,33.6383323669434,8,'-07:00','US Mountain Standard Time',NULL,NULL),(1320,'suva','suva',178.41667175293,-18.013334274292,206,'+12:00','Fiji Standard Time',NULL,NULL),(1321,'suzdal','suzdal',40.4500007629395,56.4166679382324,30,'+04:00','Russian Standard Time',NULL,NULL),(1322,'suzhou','suzhou',117,33.6333351135254,33,'+08:00','China Standard Time',NULL,NULL),(1323,'swansea','swansea',-3.95000004768372,51.6333351135254,3,'','GMT Standard Time',NULL,NULL),(1324,'swindon','swindon',-1.76583337783813,51.5613899230957,3,'','GMT Standard Time',NULL,NULL),(1325,'sydney','sydney',151.216659545898,-33.8666648864746,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(1326,'sydney, ns','sydney, ns',-60.2000007629395,46.1500015258789,2,'-04:00','Atlantic Standard Time',NULL,NULL),(1327,'sylhet','sylhet',91.8713912963867,24.897777557373,60,'+06:00','Bangladesh Standard Time',NULL,NULL),(1328,'syracuse, ny','syracuse, ny',-76.1477813720703,43.0480537414551,8,'-05:00','Eastern Standard Time',NULL,NULL),(1329,'szombathely','szombathely',16.6213893890381,47.2355537414551,83,'+01:00','Central Europe Standard Time',NULL,NULL),(1330,'tacoma, wa','tacoma, wa',-122.443054199219,47.2530555725098,8,'-08:00','Pacific Standard Time',NULL,NULL),(1331,'tacuarembo','tacuarembo',-55.9833335876465,-31.7000007629395,166,'-03:00','Uruguay Standard Time',NULL,NULL),(1332,'taganrog','taganrog',38.9166679382324,47.216667175293,30,'+04:00','Russian Standard Time',NULL,NULL),(1333,'taguig','taguig',121.062225341797,14.5211114883423,51,'+08:00','Singapore Standard Time',NULL,NULL),(1334,'taian','taian',117.133331298828,36.1833343505859,33,'+08:00','China Standard Time',NULL,NULL),(1335,'taichung','taichung',120.666664123535,24.1499996185303,207,'+08:00','Taipei Standard Time',NULL,NULL),(1336,'taif','taif',40.4211120605469,21.2772216796875,14,'+03:00','Arab Standard Time',NULL,NULL),(1337,'taiohae','taiohae',-140.103607177734,-8.90666675567627,179,'-09:30','Marquesas Islands Standard Time',NULL,NULL),(1338,'taipei','taipei',121.524993896484,25.0499992370605,207,'+08:00','Taipei Standard Time',NULL,NULL),(1339,'taiyuan','taiyuan',112.551666259766,37.8930549621582,33,'+08:00','China Standard Time',NULL,NULL),(1340,'taiz','taiz',44.014720916748,13.5697221755981,11,'+03:00','Arab Standard Time',NULL,NULL),(1341,'takab','takab',47.106388092041,36.4000015258789,109,'+03:30','Iran Standard Time',NULL,NULL),(1342,'takrouna','takrouna',10.3286113739014,36.1511116027832,208,'+01:00','W. Central Africa Standard Time',NULL,NULL),(1343,'tallinn','tallinn',24.75,59.4166679382324,209,'+02:00','FLE Standard Time',NULL,NULL),(1344,'tampa, fl','tampa, fl',-82.466667175293,27.9500007629395,8,'-05:00','Eastern Standard Time',NULL,NULL),(1345,'tamuning','tamuning',144.776672363281,13.4838886260986,122,'+10:00','West Pacific Standard Time',NULL,NULL),(1346,'tangail','tangail',89.9211120605469,24.2474994659424,60,'+06:00','Bangladesh Standard Time',NULL,NULL),(1347,'tanggu','tanggu',117.683334350586,39,33,'+08:00','China Standard Time',NULL,NULL),(1348,'tangshan','tangshan',118.183334350586,39.6166648864746,33,'+08:00','China Standard Time',NULL,NULL),(1349,'tanjay city','tanjay city',123.160552978516,9.51972198486328,51,'+08:00','Singapore Standard Time',NULL,NULL),(1350,'tashkent','tashkent',69.3000030517578,41.3333320617676,210,'+05:00','West Asia Standard Time',NULL,NULL),(1351,'tbilisi','tbilisi',44.8166656494141,41.716667175293,211,'+04:00','Tbilisi Standard Time',NULL,NULL),(1352,'tegucigalpa','tegucigalpa',-87.216667175293,14.1000003814697,175,'-06:00','Central America Standard Time',NULL,NULL),(1353,'tehran','تهران',51.4333343505859,35.6719055175781,109,'+03:30','Iran Standard Time',NULL,NULL),(1354,'tel aviv','tel aviv',34.7666664123535,32.0499992370605,43,'+02:00','Israel Standard Time',NULL,NULL),(1355,'telluride, co','telluride, co',-107.812225341797,37.9375,8,'-07:00','Mountain Standard Time',NULL,NULL),(1356,'tepic','tepic',-104.89444732666,21.5038890838623,6,'-07:00','Mexico Standard Time 2',NULL,NULL),(1357,'thaton','thaton',97.3677749633789,16.9197216033936,142,'+06:30','Myanmar Standard Time',NULL,NULL),(1358,'the hague','the hague',4.5,52.1333312988281,27,'+01:00','W. Europe Standard Time',NULL,NULL),(1359,'thessaloniki','thessaloniki',22.9511108398438,40.625,47,'+02:00','FLE Standard Time',NULL,NULL),(1360,'thies','thies',-16.9166660308838,14.8000001907349,99,'','Greenwich Standard Time',NULL,NULL),(1361,'thimphu','thimphu',89.6666641235352,27.4500007629395,212,'+06:00','Central Asia Standard Time',NULL,NULL),(1362,'thiruvananthapuram','thiruvananthapuram',76.9499969482422,8.5,12,'+05:30','India Standard Time',NULL,NULL),(1363,'tianjin','tianjin',117.183334350586,39.1333351135254,33,'+08:00','China Standard Time',NULL,NULL),(1364,'tijuana','tijuana',-117.016700744629,32.5332946777344,6,'-08:00','Pacific Standard Time',NULL,NULL),(1365,'timisoara','timisoara',21.2333335876465,45.75,38,'+02:00','FLE Standard Time',NULL,NULL),(1366,'tirana','tirana',19.7999992370605,41.3333320617676,107,'+01:00','W. Europe Standard Time',NULL,NULL),(1367,'tiraspol','tiraspol',29.6319446563721,46.852222442627,57,'+02:00','FLE Standard Time',NULL,NULL),(1368,'tiruchirapalli','tiruchirapalli',78.6999969482422,10.8000001907349,12,'+05:30','India Standard Time',NULL,NULL),(1369,'tizimin','tizimin',-88.1500015258789,21.1458339691162,6,'-06:00','Mexico Standard Time',NULL,NULL),(1370,'toalmas','toalmas',19.6677780151367,47.5125007629395,83,'+01:00','Central Europe Standard Time',NULL,NULL),(1371,'tokyo','tokyo',139.733337402344,35.6500015258789,13,'+09:00','Tokyo Standard Time',NULL,NULL),(1372,'toledo, oh','toledo, oh',-83.5500030517578,41.6666679382324,8,'-05:00','Eastern Standard Time',NULL,NULL),(1373,'toluca de lerdo','toluca de lerdo',-99.6569442749023,19.2924995422363,6,'-06:00','Mexico Standard Time',NULL,NULL),(1374,'tomsk','tomsk',84.9625015258789,56.4638900756836,30,'+07:00','Novosibirsk Standard Time',NULL,NULL),(1375,'toowoomba','toowoomba',151.966659545898,-27.5666675567627,10,'+10:00','E. Australia Standard Time',NULL,NULL),(1376,'toronto, on','toronto, on',-79.3866653442383,43.6702766418457,2,'-05:00','Eastern Standard Time',NULL,NULL),(1377,'torshavn','torshavn',-6.76666688919067,62.0166664123535,213,'','GMT Standard Time',NULL,NULL),(1378,'toulon','toulon',5.92805576324463,43.1241683959961,28,'+01:00','Romance Standard Time',NULL,NULL),(1379,'toulouse','toulouse',1.45000004768372,43.5999984741211,28,'+01:00','Romance Standard Time',NULL,NULL),(1380,'tours','tours',0.699999988079071,47.3833351135254,28,'+01:00','Romance Standard Time',NULL,NULL),(1381,'townsville','townsville',146.800003051758,-19.283332824707,10,'+10:00','E. Australia Standard Time',NULL,NULL),(1382,'trelleborg','trelleborg',13.1666669845581,55.3666648864746,115,'+01:00','W. Europe Standard Time',NULL,NULL),(1383,'trier','trier',6.64611101150513,49.7536125183105,52,'+01:00','W. Europe Standard Time',NULL,NULL),(1384,'trieste','trieste',13.7786111831665,45.6563873291016,31,'+01:00','W. Europe Standard Time',NULL,NULL),(1385,'tripoli','tripoli',13.1833333969116,32.8833351135254,214,'+01:00','Libya Standard Time',NULL,NULL),(1386,'tromso','tromso',18.9502773284912,69.6613922119141,71,'+01:00','W. Europe Standard Time',NULL,NULL),(1387,'trondheim','trondheim',10.4166669845581,63.4166679382324,71,'+01:00','W. Europe Standard Time',NULL,NULL),(1388,'trujillo','trujillo',-79.0299987792969,-8.11250019073486,39,'-05:00','SA Pacific Standard Time',NULL,NULL),(1389,'tshwane','tshwane',28.2333335876465,-25.7000007629395,77,'+02:00','South Africa Standard Time',NULL,NULL),(1390,'tuapse','tuapse',39.0666656494141,44.0999984741211,30,'+04:00','Russian Standard Time',NULL,NULL),(1391,'tucson, az','tucson, az',-110.933334350586,32.216667175293,8,'-07:00','US Mountain Standard Time',NULL,NULL),(1392,'tucuman','tucuman',-65.2174987792969,-26.8083324432373,55,'-03:00','Argentina Standard Time',NULL,NULL),(1393,'tula','tula',37.5999984741211,54.216667175293,30,'+04:00','Russian Standard Time',NULL,NULL),(1394,'tulcea','tulcea',28.7999992370605,45.1833343505859,38,'+02:00','FLE Standard Time',NULL,NULL),(1395,'tulsa, ok','tulsa, ok',-95.9166641235352,36.0999984741211,8,'-06:00','Central Standard Time',NULL,NULL),(1396,'tunis','tunis',10.1666669845581,36.8163871765137,208,'+01:00','W. Central Africa Standard Time',NULL,NULL),(1397,'turin','turin',7.66666650772095,45.0666656494141,31,'+01:00','W. Europe Standard Time',NULL,NULL),(1398,'turku','turku',22.2666664123535,60.4500007629395,125,'+02:00','FLE Standard Time',NULL,NULL),(1399,'tuticorin','tuticorin',78.1333312988281,8.81666660308838,12,'+05:30','India Standard Time',NULL,NULL),(1400,'tuzla','tuzla',18.6702785491943,44.5327758789062,63,'+01:00','Central European Standard Time',NULL,NULL),(1401,'ubon ratchathani','ubon ratchathani',104.856109619141,15.2297220230103,61,'+07:00','SE Asia Standard Time',NULL,NULL),(1402,'ubud','ubud',115.265830993652,-8.4975004196167,26,'+08:00','Singapore Standard Time',NULL,NULL),(1403,'udon thani','udon thani',102.790000915527,17.406665802002,61,'+07:00','SE Asia Standard Time',NULL,NULL),(1404,'ufa','ufa',56.0999984741211,54.8333320617676,30,'+06:00','Ekaterinburg Standard Time',NULL,NULL),(1405,'ulaanbaatar','ulaanbaatar',106.883331298828,47.9166679382324,215,'+08:00','Ulaanbaatar Standard Time',NULL,NULL),(1406,'ulan-ude','ulan-ude',107.564720153809,51.845832824707,30,'+09:00','Ulan-Ude Standard Time',NULL,NULL),(1407,'upper hutt','upper hutt',175.031661987305,-41.1394462585449,48,'+12:00','New Zealand Standard Time',NULL,NULL),(1408,'uppsala','uppsala',17.6499996185303,59.8499984741211,115,'+01:00','W. Europe Standard Time',NULL,NULL),(1409,'urumqi','urumqi',87.5833358764648,43.7999992370605,33,'+08:00','China Standard Time',NULL,NULL),(1410,'ushuaia','ushuaia',-68.3163909912109,-54.7830543518066,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(1411,'utrecht','utrecht',5.12277793884277,52.0913887023926,27,'+01:00','W. Europe Standard Time',NULL,NULL),(1412,'uzhhorod','uzhhorod',22.293888092041,48.6241683959961,24,'+02:00','Ukraine Standard Time',NULL,NULL),(1413,'vaasa','vaasa',21.6166667938232,63.0999984741211,125,'+02:00','FLE Standard Time',NULL,NULL),(1414,'vadodara','vadodara',73.1875,22.3063888549805,12,'+05:30','India Standard Time',NULL,NULL),(1415,'vaduz','vaduz',9.53333377838135,47.1500015258789,216,'+01:00','W. Europe Standard Time',NULL,NULL),(1416,'valaam','valaam',30.9475002288818,61.3888893127441,30,'+04:00','Russian Standard Time',NULL,NULL),(1417,'valdivia','valdivia',-73.2133331298828,-39.8241653442383,40,'-04:00','Chile Standard Time',NULL,NULL),(1418,'valencia','valencia',-0.366666674613953,39.466667175293,21,'+01:00','Romance Standard Time',NULL,NULL),(1419,'valladolid','valladolid',-4.72611093521118,41.6488876342773,21,'+01:00','Romance Standard Time',NULL,NULL),(1420,'vallauris','vallauris',7.05305576324463,43.5794448852539,28,'+01:00','Romance Standard Time',NULL,NULL),(1421,'valletta','valletta',14.5166664123535,35.9000015258789,161,'+01:00','W. Europe Standard Time',NULL,NULL),(1422,'vancouver, bc','vancouver, bc',-123.138610839844,49.2636108398438,2,'-08:00','Pacific Standard Time',NULL,NULL),(1423,'vardo','vardo',31.0833339691162,70.3833312988281,71,'+01:00','W. Europe Standard Time',NULL,NULL),(1424,'varna','varna',27.9119453430176,43.216667175293,18,'+02:00','FLE Standard Time',NULL,NULL),(1425,'vatican city','vatican city',12.4499998092651,41.9000015258789,217,'+01:00','W. Europe Standard Time',NULL,NULL),(1426,'velikiye luki','velikiye luki',30.533332824707,56.3333320617676,30,'+04:00','Russian Standard Time',NULL,NULL),(1427,'venice','venice',12.3333330154419,45.4333343505859,31,'+01:00','W. Europe Standard Time',NULL,NULL),(1428,'veracruz','veracruz',-96.1333312988281,19.1727771759033,6,'-06:00','Mexico Standard Time',NULL,NULL),(1429,'verona','verona',10.9833335876465,45.4333343505859,31,'+01:00','W. Europe Standard Time',NULL,NULL),(1430,'vevey','vevey',6.84027767181396,46.4638900756836,72,'+01:00','W. Europe Standard Time',NULL,NULL),(1431,'viana do castello','viana do castello',-8.81666660308838,41.7000007629395,50,'','GMT Standard Time',NULL,NULL),(1432,'victoria','victoria',55.4500007629395,-4.61666679382324,218,'+04:00','Arabian Standard Time',NULL,NULL),(1433,'victoria','victoria',14.2436113357544,36.0455551147461,161,'+01:00','W. Europe Standard Time',NULL,NULL),(1434,'victoria, bc','victoria, bc',-123.367225646973,48.4275016784668,2,'-08:00','Pacific Standard Time',NULL,NULL),(1435,'vidin','vidin',22.8826198577881,43.9970245361328,18,'+02:00','FLE Standard Time',NULL,NULL),(1436,'viedma','viedma',-62.9941673278809,-40.8136100769043,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(1437,'vienna','vienna',16.3333339691162,48.216667175293,120,'+01:00','W. Europe Standard Time',NULL,NULL),(1438,'vienna, va','vienna, va',-77.2652740478516,38.9011116027832,8,'-05:00','Eastern Standard Time',NULL,NULL),(1439,'vientiane','vientiane',102.616668701172,17.966667175293,219,'+07:00','SE Asia Standard Time',NULL,NULL),(1440,'vila real','vila real',-7.73333311080933,41.2999992370605,50,'','GMT Standard Time',NULL,NULL),(1441,'vilnius','vilnius',25.3166961669922,54.6833038330078,131,'+02:00','FLE Standard Time',NULL,NULL),(1442,'visby','visby',18.2961120605469,57.6408348083496,115,'+01:00','W. Europe Standard Time',NULL,NULL),(1443,'vishakhapatnam','vishakhapatnam',83.3000030517578,17.7333335876465,12,'+05:30','India Standard Time',NULL,NULL),(1444,'vitoria','vitoria',-2.66666674613953,42.8499984741211,21,'+01:00','Romance Standard Time',NULL,NULL),(1445,'vizianagaram','vizianagaram',83.4094467163086,18.1138896942139,12,'+05:30','India Standard Time',NULL,NULL),(1446,'vladimir','vladimir',40.3666648864746,56.1500015258789,30,'+04:00','Russian Standard Time',NULL,NULL),(1447,'vladivostok','vladivostok',131.899719238281,43.133056640625,30,'+11:00','Vladivostok Standard Time',NULL,NULL),(1448,'volgograd','volgograd',44.5858001708984,48.8047027587891,30,'+04:00','Russian Standard Time',NULL,NULL),(1449,'vologda','vologda',39.8666648864746,59.216667175293,30,'+04:00','Russian Standard Time',NULL,NULL),(1450,'volokolamsk','volokolamsk',35.9333343505859,56.0666656494141,30,'+04:00','Russian Standard Time',NULL,NULL),(1451,'voronezh','voronezh',39.2666664123535,51.716667175293,30,'+04:00','Russian Standard Time',NULL,NULL),(1452,'votkinsk','votkinsk',53.9949989318848,57.0574989318848,30,'+04:00','Russian Standard Time',NULL,NULL),(1453,'waikanae','waikanae',175.064163208008,-40.8752784729004,48,'+12:00','New Zealand Standard Time',NULL,NULL),(1454,'wailua, hi','wailua, hi',-159.337783813477,22.0522212982178,8,'-10:00','Hawaiian Standard Time',NULL,NULL),(1455,'waimea, hi','waimea, hi',-159.670837402344,21.958610534668,8,'-10:00','Hawaiian Standard Time',NULL,NULL),(1456,'waingapu','waingapu',120.266944885254,-9.6627779006958,26,'+08:00','Singapore Standard Time',NULL,NULL),(1457,'wakkana','wakkana',141.68278503418,45.401668548584,13,'+09:00','Tokyo Standard Time',NULL,NULL),(1458,'warrnambool','warrnambool',142.483337402344,-38.3833351135254,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(1459,'warsaw','warsaw',21,52.25,116,'+01:00','Central European Standard Time',NULL,NULL),(1460,'washington, dc','washington, dc',-77.033332824707,38.8833351135254,8,'-05:00','Eastern Standard Time',NULL,NULL),(1461,'waterford','waterford',-7.13333320617676,52.25,41,'','GMT Standard Time',NULL,NULL),(1462,'waterloo, on','waterloo, on',-80.533332824707,43.533332824707,2,'-05:00','Eastern Standard Time',NULL,NULL),(1463,'wellington','wellington',174.783294677734,-41.283332824707,48,'+12:00','New Zealand Standard Time',NULL,NULL),(1464,'west wendover, nv','west wendover, nv',-114.073333740234,40.7391662597656,8,'-07:00','Mountain Standard Time',NULL,NULL),(1465,'westford, ma','westford, ma',-71.4383316040039,42.5791664123535,8,'-05:00','Eastern Standard Time',NULL,NULL),(1466,'whistler, bc','whistler, bc',-122.966667175293,50.1166648864746,2,'-08:00','Pacific Standard Time',NULL,NULL),(1467,'white rock, bc','white rock, bc',-122.801109313965,49.0238876342773,2,'-08:00','Pacific Standard Time',NULL,NULL),(1468,'whitehorse, yt','whitehorse, yt',-135.051940917969,60.7197227478027,2,'-08:00','Pacific Standard Time',NULL,NULL),(1469,'wichita, ks','wichita, ks',-97.3333358764648,37.7000007629395,8,'-06:00','Central Standard Time',NULL,NULL),(1470,'willemstad','willemstad',-68.9333343505859,12.1000003814697,220,'-04:00','SA Western Standard Time',NULL,NULL),(1471,'windhoek','windhoek',17.0833339691162,-22.5666675567627,221,'+01:00','Namibia Standard Time',NULL,NULL),(1472,'window rock, az','window rock, az',-109.062225341797,35.672779083252,8,'-07:00','Mountain Standard Time',NULL,NULL),(1473,'windsor, on','windsor, on',-82.9936141967773,42.2927780151367,2,'-05:00','Eastern Standard Time',NULL,NULL),(1474,'winnipeg, mb','winnipeg, mb',-97.1383361816406,49.8955574035645,2,'-06:00','Central Standard Time',NULL,NULL),(1475,'winston-salem, nc','winston-salem, nc',-80.2433319091797,36.0947227478027,8,'-05:00','Eastern Standard Time',NULL,NULL),(1476,'wodonga','wodonga',146.566665649414,-36.033332824707,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(1477,'wollongong','wollongong',150.866668701172,-34.4166679382324,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(1478,'wuhan','wuhan',114.302223205566,30.5947227478027,33,'+08:00','China Standard Time',NULL,NULL),(1479,'xiamen','xiamen',118.089447021484,24.4797229766846,33,'+08:00','China Standard Time',NULL,NULL),(1480,'xian','xian',108.883331298828,34.2666664123535,33,'+08:00','China Standard Time',NULL,NULL),(1481,'yakutsk','yakutsk',129.733093261719,62.0339050292969,30,'+10:00','Yakutsk Standard Time',NULL,NULL),(1482,'yalta','yalta',34.1666679382324,44.5,24,'+02:00','Ukraine Standard Time',NULL,NULL),(1483,'yantai','yantai',121.366668701172,37.5499992370605,33,'+08:00','China Standard Time',NULL,NULL),(1484,'yaounde','yaounde',11.5166664123535,3.86666655540466,106,'+01:00','W. Central Africa Standard Time',NULL,NULL),(1485,'yaroslavl','yaroslavl',39.8499984741211,57.5999984741211,30,'+04:00','Russian Standard Time',NULL,NULL),(1486,'yasok','yasok',87.6477813720703,27.0683326721191,73,'+05:45','Nepal Standard Time',NULL,NULL),(1487,'yawnghwe','yawnghwe',96.9344482421875,20.654167175293,142,'+06:30','Myanmar Standard Time',NULL,NULL),(1488,'yazd','yazd',54.3605537414551,31.8966674804688,109,'+03:30','Iran Standard Time',NULL,NULL),(1489,'yellowknife, nt','yellowknife, nt',-114.369163513184,62.4552764892578,2,'-07:00','Mountain Standard Time',NULL,NULL),(1490,'yerevan','yerevan',44.5,40.1811065673828,121,'+04:00','Armenia Standard Time',NULL,NULL),(1491,'yevpatoriya','yevpatoriya',33.3833351135254,45.216667175293,24,'+02:00','Ukraine Standard Time',NULL,NULL),(1492,'yigo','yigo',144.899993896484,13.5333337783813,122,'+10:00','West Pacific Standard Time',NULL,NULL),(1493,'yokohama','yokohama',139.649993896484,35.4333343505859,13,'+09:00','Tokyo Standard Time',NULL,NULL),(1494,'yokosuka','yokosuka',139.66667175293,35.25,13,'+09:00','Tokyo Standard Time',NULL,NULL),(1495,'yuzhno-sakhalinsk','yuzhno-sakhalinsk',142.733337402344,46.9500007629395,30,'+11:00','Khabarovsk Standard Time',NULL,NULL),(1496,'zaandam','zaandam',4.82555532455444,52.4386100769043,27,'+01:00','W. Europe Standard Time',NULL,NULL),(1497,'zagreb','zagreb',15.9666662216187,45.7999992370605,222,'+01:00','Central European Standard Time',NULL,NULL),(1498,'zakynthos','zakynthos',20.8966674804688,37.783332824707,47,'+02:00','FLE Standard Time',NULL,NULL),(1499,'zaporozhye','zaporozhye',35.1500015258789,47.849723815918,24,'+02:00','Ukraine Standard Time',NULL,NULL),(1500,'zaragoza','zaragoza',-0.883333325386047,41.6500015258789,21,'+01:00','Romance Standard Time',NULL,NULL),(1501,'zaysan','zaysan',84.8705520629883,47.4647216796875,22,'+06:00','Central Asia Standard Time',NULL,NULL),(1502,'zhengzhou','zhengzhou',113.666664123535,34.75,33,'+08:00','China Standard Time',NULL,NULL),(1503,'zhongshan','zhongshan',113.392776489258,22.5166664123535,33,'+08:00','China Standard Time',NULL,NULL),(1504,'zihuatanejo','zihuatanejo',-101.551109313965,17.6444435119629,6,'-06:00','Mexico Standard Time',NULL,NULL),(1505,'zupanja','zupanja',18.6972217559814,45.0691680908203,222,'+01:00','Central European Standard Time',NULL,NULL),(1506,'zurich','zurich',8.55000019073486,47.3666648864746,72,'+01:00','W. Europe Standard Time',NULL,NULL),(1507,'karbala','karbala',44.0248315258789,32.6143320617676,53,'+03:00','Arabic Standard Time',NULL,NULL),(1508,'﻿adana','﻿adana',35.243322,38.963745,16,'+02:00','Turkey Standard Time',NULL,NULL),(1509,'adiyaman','adiyaman',38.278561,37.7647509,16,'+02:00','Turkey Standard Time',NULL,NULL),(1510,'afyon','afyon',30.54034,38.76376,16,'+02:00','Turkey Standard Time',NULL,NULL),(1511,'agri','agri',43.0484269,39.7188318,16,'+02:00','Turkey Standard Time',NULL,NULL),(1512,'aksaray','aksaray',34.03698,38.36869,16,'+02:00','Turkey Standard Time',NULL,NULL),(1513,'amasya','amasya',35.83532,40.64991,16,'+02:00','Turkey Standard Time',NULL,NULL),(1514,'antalya','antalya',30.70563,36.88414,16,'+02:00','Turkey Standard Time',NULL,NULL),(1515,'ardahan','ardahan',42.702171,41.110481,16,'+02:00','Turkey Standard Time',NULL,NULL),(1516,'artvin','artvin',41.818291,41.18277,16,'+02:00','Turkey Standard Time',NULL,NULL),(1517,'aydin','aydin',27.841631,37.856041,16,'+02:00','Turkey Standard Time',NULL,NULL),(1518,'balikesir','balikesir',27.88261,39.648369,16,'+02:00','Turkey Standard Time',NULL,NULL),(1519,'bartin','bartin',32.345581,41.641521,16,'+02:00','Turkey Standard Time',NULL,NULL),(1520,'batman','batman',41.13509,37.881168,16,'+02:00','Turkey Standard Time',NULL,NULL),(1521,'bayburt','bayburt',40.22488,40.255169,16,'+02:00','Turkey Standard Time',NULL,NULL),(1522,'bilecik','bilecik',29.983061,40.150131,16,'+02:00','Turkey Standard Time',NULL,NULL),(1523,'bingol','bingol',40.4963889,38.8847222,16,'+02:00','Turkey Standard Time',NULL,NULL),(1524,'bitlis','bitlis',42.12318,38.393799,16,'+02:00','Turkey Standard Time',NULL,NULL),(1525,'bolu','bolu',31.611561,40.739479,16,'+02:00','Turkey Standard Time',NULL,NULL),(1526,'burdur','burdur',30.288876,37.726909,16,'+02:00','Turkey Standard Time',NULL,NULL),(1527,'canakkale','canakkale',26.41416,40.155312,16,'+02:00','Turkey Standard Time',NULL,NULL),(1528,'cankiri','cankiri',33.6134213,40.6013428,16,'+02:00','Turkey Standard Time',NULL,NULL),(1529,'corum','corum',34.9555556,40.5505556,16,'+02:00','Turkey Standard Time',NULL,NULL),(1530,'denizli','denizli',29.08639,37.77652,16,'+02:00','Turkey Standard Time',NULL,NULL),(1531,'diyarbakir','diyarbakir',40.230629,37.9144099,16,'+02:00','Turkey Standard Time',NULL,NULL),(1532,'duzce','duzce',31.15654,40.843849,16,'+02:00','Turkey Standard Time',NULL,NULL),(1533,'edirne','edirne',26.562269,41.6818079,16,'+02:00','Turkey Standard Time',NULL,NULL),(1534,'elazig','elazig',39.226398,38.680969,16,'+02:00','Turkey Standard Time',NULL,NULL),(1535,'erzincan','erzincan',39.5,39.75,16,'+02:00','Turkey Standard Time',NULL,NULL),(1536,'erzurum','erzurum',41.27,39.9,16,'+02:00','Turkey Standard Time',NULL,NULL),(1537,'eskisehir','eskisehir',30.5205556,39.7766667,16,'+02:00','Turkey Standard Time',NULL,NULL),(1538,'gaziantep','gaziantep',37.38332,37.06622,16,'+02:00','Turkey Standard Time',NULL,NULL),(1539,'giresun','giresun',38.38953,40.912811,16,'+02:00','Turkey Standard Time',NULL,NULL),(1540,'gumushane','gumushane',39.5085557,40.4385883,16,'+02:00','Turkey Standard Time',NULL,NULL),(1541,'hakkari','hakkari',43.7333333,37.5833333,16,'+02:00','Turkey Standard Time',NULL,NULL),(1542,'hatay','hatay',36.1666667,36.2,16,'+02:00','Turkey Standard Time',NULL,NULL),(1543,'igdir','igdir',44.065498,39.9193,16,'+02:00','Turkey Standard Time',NULL,NULL),(1544,'isparta','isparta',30.556561,37.764771,16,'+02:00','Turkey Standard Time',NULL,NULL),(1545,'kahramanmaras','kahramanmaras',36.937149,37.585831,16,'+02:00','Turkey Standard Time',NULL,NULL),(1546,'karabuk','karabuk',32.62035,41.2061,16,'+02:00','Turkey Standard Time',NULL,NULL),(1547,'karaman','karaman',33.228748,37.17593,16,'+02:00','Turkey Standard Time',NULL,NULL),(1548,'kars','kars',43.1,40.6166667,16,'+02:00','Turkey Standard Time',NULL,NULL),(1549,'kastamonu','kastamonu',33.78273,41.38871,16,'+02:00','Turkey Standard Time',NULL,NULL),(1550,'kayseri','kayseri',35.478729,38.73122,16,'+02:00','Turkey Standard Time',NULL,NULL),(1551,'kilis','kilis',37.12122,36.718399,16,'+02:00','Turkey Standard Time',NULL,NULL),(1552,'kirikkale','kirikkale',33.515251,39.846821,16,'+02:00','Turkey Standard Time',NULL,NULL),(1553,'kirklareli','kirklareli',27.2166667,41.7333333,16,'+02:00','Turkey Standard Time',NULL,NULL),(1554,'kocaeli','kocaeli',29.8815203,40.8532704,16,'+02:00','Turkey Standard Time',NULL,NULL),(1555,'konya','konya',32.4833333,37.8666667,16,'+02:00','Turkey Standard Time',NULL,NULL),(1556,'kutahya','kutahya',29.9833333,39.4166667,16,'+02:00','Turkey Standard Time',NULL,NULL),(1557,'kırşehir','kırşehir',34.17091,39.14249,16,'+02:00','Turkey Standard Time',NULL,NULL),(1558,'malatya','malatya',38.30946,38.35519,16,'+02:00','Turkey Standard Time',NULL,NULL),(1559,'mardin','mardin',40.7244774,37.3211634,16,'+02:00','Turkey Standard Time',NULL,NULL),(1560,'mugla','mugla',28.3636111,37.2152778,16,'+02:00','Turkey Standard Time',NULL,NULL),(1561,'mus','mus',41.5064823,38.7432926,16,'+02:00','Turkey Standard Time',NULL,NULL),(1562,'nevsehir','nevsehir',34.7122222,38.625,16,'+02:00','Turkey Standard Time',NULL,NULL),(1563,'nigde','nigde',34.6833333,37.9666667,16,'+02:00','Turkey Standard Time',NULL,NULL),(1564,'ordu','ordu',37.876411,40.983879,16,'+02:00','Turkey Standard Time',NULL,NULL),(1565,'osmaniye','osmaniye',36.25,37.07,16,'+02:00','Turkey Standard Time',NULL,NULL),(1566,'rize','rize',40.523449,41.02005,16,'+02:00','Turkey Standard Time',NULL,NULL),(1567,'sakarya','sakarya',30.4027778,40.7777778,16,'+02:00','Turkey Standard Time',NULL,NULL),(1568,'sanliurfa','sanliurfa',38.796909,37.159149,16,'+02:00','Turkey Standard Time',NULL,NULL),(1569,'siirt','siirt',41.95,37.933333,16,'+02:00','Turkey Standard Time',NULL,NULL),(1570,'sinop','sinop',35.153069,42.02314,16,'+02:00','Turkey Standard Time',NULL,NULL),(1571,'sirnak','sirnak',42.469761,37.51873,16,'+02:00','Turkey Standard Time',NULL,NULL),(1572,'sivas','sivas',37.017879,39.747662,16,'+02:00','Turkey Standard Time',NULL,NULL),(1573,'tekirdag','tekirdag',27.5166667,40.9833333,16,'+02:00','Turkey Standard Time',NULL,NULL),(1574,'tokat','tokat',36.55,40.3166667,16,'+02:00','Turkey Standard Time',NULL,NULL),(1575,'trabzon','trabzon',39.7177999,41.00145,16,'+02:00','Turkey Standard Time',NULL,NULL),(1576,'tunceli','tunceli',39.5455166,39.1058251,16,'+02:00','Turkey Standard Time',NULL,NULL),(1577,'usak','usak',29.40819,38.682301,16,'+02:00','Turkey Standard Time',NULL,NULL),(1578,'van','van',43.40889,38.48914,16,'+02:00','Turkey Standard Time',NULL,NULL),(1579,'yalova','yalova',29.2666667,40.65,16,'+02:00','Turkey Standard Time',NULL,NULL),(1580,'İçel','İçel',33.617577,36.6321731,16,'+02:00','Turkey Standard Time',NULL,NULL),(1581,'yozgat','yozgat',34.81469,39.818081,16,'+02:00','Turkey Standard Time',NULL,NULL),(1582,'zonguldak','zonguldak',31.798731,41.456409,16,'+02:00','Turkey Standard Time',NULL,NULL);
/*!40000 ALTER TABLE `ftcwg_countrycity` ENABLE KEYS */;
UNLOCK TABLES;

--
-- Table structure for table `ftcwg_countrycity-install`
--

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/*!40101 SET @saved_cs_client     = @@character_set_client */;
/*!40101 SET character_set_client = utf8 */;
CREATE TABLE `ftcwg_countrycity-install` (
  `id` bigint(20) unsigned NOT NULL AUTO_INCREMENT,
  `name` varchar(255) NOT NULL,
  `longitude` double DEFAULT NULL,
  `latitude` double DEFAULT NULL,
  `parentCode` bigint(20) unsigned NOT NULL,
  `diffrentTime` varchar(255) DEFAULT NULL,
  `standardTime` varchar(255) DEFAULT NULL,
  PRIMARY KEY (`id`)
) ENGINE=InnoDB AUTO_INCREMENT=1507 DEFAULT CHARSET=utf8;
/*!40101 SET character_set_client = @saved_cs_client */;

--
-- Dumping data for table `ftcwg_countrycity-install`
--

LOCK TABLES `ftcwg_countrycity-install` WRITE;
/*!40000 ALTER TABLE `ftcwg_countrycity-install` DISABLE KEYS */;
INSERT INTO `ftcwg_countrycity-install` VALUES (1,'denmark',NULL,NULL,0,NULL,NULL),(2,'canada',NULL,NULL,0,NULL,NULL),(3,'united kingdom',NULL,NULL,0,NULL,NULL),(4,'united arab emirates',NULL,NULL,0,NULL,NULL),(5,'nigeria',NULL,NULL,0,NULL,NULL),(6,'mexico',NULL,NULL,0,NULL,NULL),(7,'ghana',NULL,NULL,0,NULL,NULL),(8,'united states',NULL,NULL,0,NULL,NULL),(9,'ethiopia',NULL,NULL,0,NULL,NULL),(10,'australia',NULL,NULL,0,NULL,NULL),(11,'yemen',NULL,NULL,0,NULL,NULL),(12,'india',NULL,NULL,0,NULL,NULL),(13,'japan',NULL,NULL,0,NULL,NULL),(14,'saudi arabia',NULL,NULL,0,NULL,NULL),(15,'kuwait',NULL,NULL,0,NULL,NULL),(16,'turkey',NULL,NULL,0,NULL,NULL),(17,'costa rica',NULL,NULL,0,NULL,NULL),(18,'bulgaria',NULL,NULL,0,NULL,NULL),(19,'egypt',NULL,NULL,0,NULL,NULL),(20,'algeria',NULL,NULL,0,NULL,NULL),(21,'spain',NULL,NULL,0,NULL,NULL),(22,'kazakhstan',NULL,NULL,0,NULL,NULL),(23,'niue',NULL,NULL,0,NULL,NULL),(24,'ukraine',NULL,NULL,0,NULL,NULL),(25,'ecuador',NULL,NULL,0,NULL,NULL),(26,'indonesia',NULL,NULL,0,NULL,NULL),(27,'netherlands',NULL,NULL,0,NULL,NULL),(28,'france',NULL,NULL,0,NULL,NULL),(29,'jordan',NULL,NULL,0,NULL,NULL),(30,'russia',NULL,NULL,0,NULL,NULL),(31,'italy',NULL,NULL,0,NULL,NULL),(32,'andorra',NULL,NULL,0,NULL,NULL),(33,'china',NULL,NULL,0,NULL,NULL),(34,'madagascar',NULL,NULL,0,NULL,NULL),(35,'guatemala',NULL,NULL,0,NULL,NULL),(36,'belgium',NULL,NULL,0,NULL,NULL),(37,'samoa',NULL,NULL,0,NULL,NULL),(38,'romania',NULL,NULL,0,NULL,NULL),(39,'peru',NULL,NULL,0,NULL,NULL),(40,'chile',NULL,NULL,0,NULL,NULL),(41,'ireland',NULL,NULL,0,NULL,NULL),(42,'brazil',NULL,NULL,0,NULL,NULL),(43,'israel',NULL,NULL,0,NULL,NULL),(44,'turkmenistan',NULL,NULL,0,NULL,NULL),(45,'eritrea',NULL,NULL,0,NULL,NULL),(46,'paraguay',NULL,NULL,0,NULL,NULL),(47,'greece',NULL,NULL,0,NULL,NULL),(48,'new 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nevis',NULL,NULL,0,NULL,NULL),(68,'lebanon',NULL,NULL,0,NULL,NULL),(69,'serbia',NULL,NULL,0,NULL,NULL),(70,'belize',NULL,NULL,0,NULL,NULL),(71,'norway',NULL,NULL,0,NULL,NULL),(72,'switzerland',NULL,NULL,0,NULL,NULL),(73,'nepal',NULL,NULL,0,NULL,NULL),(74,'kyrgyzstan',NULL,NULL,0,NULL,NULL),(75,'guinea-bissau',NULL,NULL,0,NULL,NULL),(76,'malawi',NULL,NULL,0,NULL,NULL),(77,'south africa',NULL,NULL,0,NULL,NULL),(78,'colombia',NULL,NULL,0,NULL,NULL),(79,'slovakia',NULL,NULL,0,NULL,NULL),(80,'congo',NULL,NULL,0,NULL,NULL),(81,'barbados',NULL,NULL,0,NULL,NULL),(82,'czech republic',NULL,NULL,0,NULL,NULL),(83,'hungary',NULL,NULL,0,NULL,NULL),(84,'burundi',NULL,NULL,0,NULL,NULL),(85,'korea, south',NULL,NULL,0,NULL,NULL),(86,'malaysia',NULL,NULL,0,NULL,NULL),(87,'morocco',NULL,NULL,0,NULL,NULL),(88,'saint lucia',NULL,NULL,0,NULL,NULL),(89,'french guiana',NULL,NULL,0,NULL,NULL),(90,'virgin islands, u.s.',NULL,NULL,0,NULL,NULL),(91,'mozambique',NULL,NULL,0,NULL,NULL),(92,'nicaragua',NULL,NULL,0,NULL,NULL),(93,'cuba',NULL,NULL,0,NULL,NULL),(94,'turks and caicos islands',NULL,NULL,0,NULL,NULL),(95,'sri lanka',NULL,NULL,0,NULL,NULL),(96,'guinea',NULL,NULL,0,NULL,NULL),(97,'benin',NULL,NULL,0,NULL,NULL),(98,'vietnam',NULL,NULL,0,NULL,NULL),(99,'senegal',NULL,NULL,0,NULL,NULL),(100,'syria',NULL,NULL,0,NULL,NULL),(101,'tanzania',NULL,NULL,0,NULL,NULL),(102,'niger',NULL,NULL,0,NULL,NULL),(103,'east timor',NULL,NULL,0,NULL,NULL),(104,'djibouti',NULL,NULL,0,NULL,NULL),(105,'qatar',NULL,NULL,0,NULL,NULL),(106,'cameroon',NULL,NULL,0,NULL,NULL),(107,'albania',NULL,NULL,0,NULL,NULL),(108,'tajikistan',NULL,NULL,0,NULL,NULL),(109,'iran',NULL,NULL,0,NULL,NULL),(110,'mauritius',NULL,NULL,0,NULL,NULL),(111,'martinique',NULL,NULL,0,NULL,NULL),(112,'sierra 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the',NULL,NULL,0,NULL,NULL),(137,'micronesia, federated states of',NULL,NULL,0,NULL,NULL),(138,'new caledonia',NULL,NULL,0,NULL,NULL),(139,'palau',NULL,NULL,0,NULL,NULL),(140,'greenland',NULL,NULL,0,NULL,NULL),(141,'macedonia',NULL,NULL,0,NULL,NULL),(142,'burma',NULL,NULL,0,NULL,NULL),(143,'el salvador',NULL,NULL,0,NULL,NULL),(144,'bolivia',NULL,NULL,0,NULL,NULL),(145,'gabon',NULL,NULL,0,NULL,NULL),(146,'cyprus',NULL,NULL,0,NULL,NULL),(147,'slovenia',NULL,NULL,0,NULL,NULL),(148,'togo',NULL,NULL,0,NULL,NULL),(149,'svalbard',NULL,NULL,0,NULL,NULL),(150,'angola',NULL,NULL,0,NULL,NULL),(151,'zambia',NULL,NULL,0,NULL,NULL),(152,'luxembourg',NULL,NULL,0,NULL,NULL),(153,'marshall islands',NULL,NULL,0,NULL,NULL),(154,'equatorial guinea',NULL,NULL,0,NULL,NULL),(155,'maldives',NULL,NULL,0,NULL,NULL),(156,'mayotte',NULL,NULL,0,NULL,NULL),(157,'bahrain',NULL,NULL,0,NULL,NULL),(158,'lesotho',NULL,NULL,0,NULL,NULL),(159,'wallis and futuna',NULL,NULL,0,NULL,NULL),(160,'swaziland',NULL,NULL,0,NULL,NULL),(161,'malta',NULL,NULL,0,NULL,NULL),(162,'belarus',NULL,NULL,0,NULL,NULL),(163,'somalia',NULL,NULL,0,NULL,NULL),(164,'monaco',NULL,NULL,0,NULL,NULL),(165,'liberia',NULL,NULL,0,NULL,NULL),(166,'uruguay',NULL,NULL,0,NULL,NULL),(167,'comoros',NULL,NULL,0,NULL,NULL),(168,'papua new guinea',NULL,NULL,0,NULL,NULL),(169,'oman',NULL,NULL,0,NULL,NULL),(170,'chad',NULL,NULL,0,NULL,NULL),(171,'kenya',NULL,NULL,0,NULL,NULL),(172,'bahamas',NULL,NULL,0,NULL,NULL),(173,'mauritania',NULL,NULL,0,NULL,NULL),(174,'tonga',NULL,NULL,0,NULL,NULL),(175,'honduras',NULL,NULL,0,NULL,NULL),(176,'aruba',NULL,NULL,0,NULL,NULL),(177,'burkina faso',NULL,NULL,0,NULL,NULL),(178,'panama',NULL,NULL,0,NULL,NULL),(179,'french polynesia',NULL,NULL,0,NULL,NULL),(180,'suriname',NULL,NULL,0,NULL,NULL),(181,'sint 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Standard Time\r\n'),(226,'abu dhabi',54.3666648864746,24.4833335876465,4,'+04:00','Arabian Standard Time\r\n'),(227,'abuja',7.53333330154419,9.0833330154419,5,'+01:00','W. Central Africa Standard Time\r\n'),(228,'acapulco',-99.9097213745117,16.838888168335,6,'-06:00','Mexico Standard Time\r\n'),(229,'accra',-0.196388885378838,5.55583333969116,7,'','Greenwich Standard Time\r\n'),(230,'adak, ak',-176.649719238281,51.8663902282715,8,'-10:00','Hawaii-Aleutian Standard Time\r\n'),(231,'addis ababa',38.7000007629395,9.03333377838135,9,'+03:00','E. Africa Standard Time\r\n'),(232,'adelaide',138.600006103516,-34.9333343505859,10,'+09:30','Cen. Australia Standard Time\r\n'),(233,'aden',45.033332824707,12.7833337783813,11,'+03:00','Arab Standard Time\r\n'),(234,'agra',78,27.1833324432373,12,'+05:30','India Standard Time\r\n'),(235,'ahmedabad',72.5669479370117,23.039722442627,12,'+05:30','India Standard Time\r\n'),(236,'akita',140.08332824707,39.75,13,'+09:00','Tokyo Standard Time\r\n'),(237,'aklavik, nt',-135,68.216667175293,2,'-07:00','Mountain Standard Time\r\n'),(238,'akron, oh',-81.5166702270508,41.0833320617676,8,'-05:00','Eastern Standard Time\r\n'),(239,'akumal',-87.3136138916016,20.3966674804688,6,'-06:00','Mexico Standard Time\r\n'),(240,'al ahsa',49.6016654968262,25.3963890075684,14,'+03:00','Arab Standard Time\r\n'),(241,'al ain',55.7441673278809,24.2258338928223,4,'+04:00','Arabian Standard Time\r\n'),(242,'al hudaydah',42.9511108398438,14.8022222518921,11,'+03:00','Arab Standard Time\r\n'),(243,'al jahra',47.7000007629395,29.3333339691162,15,'+03:00','Arab Standard Time\r\n'),(244,'alacati',26.3738880157471,38.2799987792969,16,'+02:00','Turkey Standard Time\r\n'),(245,'alajuela',-84.216667175293,10.0166664123535,17,'-06:00','Central America Standard Time\r\n'),(246,'albany, ny',-73.75,42.6500015258789,8,'-05:00','Eastern Standard Time\r\n'),(247,'albena',28.0766658782959,43.3708343505859,18,'+02:00','FLE Standard Time\r\n'),(248,'albuquerque, nm',-106.650001525879,35.0830574035645,8,'-07:00','Mountain Standard Time\r\n'),(249,'albury',146.910278320312,-36.0822219848633,10,'+10:00','AUS Eastern Standard Time\r\n'),(250,'alert, nu',-62.5,82.466667175293,2,'-05:00','Eastern Standard Time\r\n'),(251,'alexandria',29.9441661834717,31.2136116027832,19,'+02:00','Egypt Standard Time\r\n'),(252,'algiers',3.04999995231628,36.7666664123535,20,'+01:00','W. Central Africa Standard Time\r\n'),(253,'alicante',-0.483333319425583,38.3499984741211,21,'+01:00','Romance Standard Time\r\n'),(254,'alice springs',133.866668701172,-23.7000007629395,10,'+09:30','AUS Central Standard Time\r\n'),(255,'almaty',76.9166641235352,43.3166656494141,22,'+06:00','Central Asia Standard Time\r\n'),(256,'almeria',-2.46666669845581,36.8499984741211,21,'+01:00','Romance Standard Time\r\n'),(257,'alofi',-169.91667175293,-19.0499992370605,23,'-11:00','Midway Island Standard Time\r\n'),(258,'alupka',34.0497207641602,44.4166679382324,24,'+02:00','Ukraine Standard Time\r\n'),(259,'ambato',-78.620002746582,-1.2402777671814,25,'-05:00','SA Pacific Standard Time\r\n'),(260,'ambon',128.16667175293,-3.70000004768372,26,'+09:00','Tokyo Standard Time\r\n'),(261,'amersfoort',5.38777780532837,52.1561126708984,27,'+01:00','W. Europe Standard Time\r\n'),(262,'amherst, ns',-64.2052764892578,45.8300018310547,2,'-04:00','Atlantic Standard Time\r\n'),(263,'amiens',2.29999995231628,49.8833351135254,28,'+01:00','Romance Standard Time\r\n'),(264,'amman',35.9333343505859,31.9500007629395,29,'+03:00','Jordan Standard Time\r\n'),(265,'amritsar',74.8666687011719,31.6333332061768,12,'+05:30','India Standard Time\r\n'),(266,'amsterdam',4.88333320617676,52.3666648864746,27,'+01:00','W. Europe Standard Time\r\n'),(267,'anadyr',177.5,64.7330551147461,30,'+12:00','Magadan Standard Time\r\n'),(268,'anapa',37.3166656494141,44.9000015258789,30,'+04:00','Russian Standard Time\r\n'),(269,'anchorage, ak',-149.899719238281,61.216667175293,8,'-09:00','Alaskan Standard Time\r\n'),(270,'ancona',13.5188884735107,43.6158332824707,31,'+01:00','W. Europe Standard Time\r\n'),(271,'andorra la vella',1.51666665077209,42.5,32,'+01:00','Romance Standard Time\r\n'),(272,'ankara',32.8663902282715,39.9333343505859,16,'+02:00','Turkey Standard Time\r\n'),(273,'annapolis, md',-76.4925003051758,38.9783325195312,8,'-05:00','Eastern Standard Time\r\n'),(274,'anshan',122.983329772949,41.1166648864746,33,'+08:00','China Standard Time\r\n'),(275,'antananarivo',47.533332824707,-18.9166660308838,34,'+03:00','E. Africa Standard Time\r\n'),(276,'antigua',-90.7333297729492,14.5500001907349,35,'-06:00','Guatemala Standard Time\r\n'),(277,'antwerp',4.3997220993042,51.2205543518066,36,'+01:00','Romance Standard Time\r\n'),(278,'apia',-171.75,-13.8330554962158,37,'-13:00','Samoa Standard Time\r\n'),(279,'aqaba',34.9966659545898,29.4972229003906,29,'+03:00','Jordan Standard Time\r\n'),(280,'arad',21.3333339691162,46.1833343505859,38,'+02:00','FLE Standard Time\r\n'),(281,'arequipa',-71.5166702270508,-16.3833332061768,39,'-05:00','SA Pacific Standard Time\r\n'),(282,'arica',-70.2902755737305,-18.4544448852539,40,'-04:00','Chile Standard Time\r\n'),(283,'arkhangelsk',40.6500015258789,64.5166702270508,30,'+04:00','Russian Standard Time\r\n'),(284,'arklow',-6.15000009536743,52.7999992370605,41,'','GMT Standard Time\r\n'),(285,'armstrong, bc',-119.196113586426,50.4441680908203,2,'-08:00','Pacific Standard Time\r\n'),(286,'arraial do cabo',-42.0288887023926,-22.9661102294922,42,'-03:00','E. South America Standard Time\r\n'),(287,'arzamas',43.8333320617676,55.3833351135254,30,'+04:00','Russian Standard Time\r\n'),(288,'ashkelon',34.5594444274902,31.6658325195312,43,'+02:00','Israel Standard Time\r\n'),(289,'ashkhabad',58.3833351135254,37.9500007629395,44,'+05:00','West Asia Standard Time\r\n'),(290,'ashland, or',-122.698059082031,42.1852760314941,8,'-08:00','Pacific Standard Time\r\n'),(291,'asmara',38.9333343505859,15.3333330154419,45,'+03:00','Arab Standard Time\r\n'),(292,'astana',71.4277954101562,51.1811065673828,22,'+06:00','Central Asia Standard Time\r\n'),(293,'asuncion',-57.6333351135254,-25.2999992370605,46,'-04:00','Paraguay Standard Time\r\n'),(294,'athens',23.7333335876465,37.9833335876465,47,'+02:00','FLE Standard Time\r\n'),(295,'atlanta, ga',-84.383056640625,33.75,8,'-05:00','Eastern Standard Time\r\n'),(296,'auckland',174.766662597656,-36.8499984741211,48,'+12:00','New Zealand Standard Time\r\n'),(297,'augusta, me',-69.7830581665039,44.3163871765137,8,'-05:00','Eastern Standard Time\r\n'),(298,'aurangabad',75.3197250366211,19.8852787017822,12,'+05:30','India Standard Time\r\n'),(299,'austin, tx',-97.75,30.2663879394531,8,'-06:00','Central Standard Time\r\n'),(300,'avarua',-159.766662597656,-21.2000007629395,49,'-10:00','Hawaiian Standard Time\r\n'),(301,'aveiro',-8.64999961853027,40.6333351135254,50,'','GMT Standard Time\r\n'),(302,'aylesbury',-0.816666662693024,51.8158340454102,3,'','GMT Standard Time\r\n'),(303,'az zarqa',36.0833320617676,32.033332824707,29,'+03:00','Jordan Standard Time\r\n'),(304,'bacau',26.9166660308838,46.5666656494141,38,'+02:00','FLE Standard Time\r\n'),(305,'bacolod',122.946662902832,10.6780557632446,51,'+08:00','Singapore Standard Time\r\n'),(306,'badajoz',-6.96666669845581,38.8833351135254,21,'+01:00','Romance Standard Time\r\n'),(307,'baden-baden',8.23333358764648,48.75,52,'+01:00','W. Europe Standard Time\r\n'),(308,'baghdad',44.4000015258789,33.3333320617676,53,'+03:00','Arabic Standard Time\r\n'),(309,'bahawalpur',71.67138671875,26.3922214508057,54,'+05:00','Pakistan Standard Time\r\n'),(310,'bahia blanca',-62.2663879394531,-38.7333335876465,55,'-03:00','Argentina Standard Time\r\n'),(311,'bahia kino',-111.936386108398,28.8227787017822,6,'-07:00','US Mountain Standard Time\r\n'),(312,'baku',49.9000015258789,40.3663902282715,56,'+04:00','Baku Standard Time\r\n'),(313,'balabag',121.92749786377,11.966944694519,51,'+08:00','Singapore Standard Time\r\n'),(314,'balanga',120.538612365723,14.6750001907349,51,'+08:00','Singapore Standard Time\r\n'),(315,'balikpapan',116.827774047852,-1.26361107826233,26,'+08:00','Singapore Standard Time\r\n'),(316,'balti',27.9258327484131,47.7588882446289,57,'+02:00','FLE Standard Time\r\n'),(317,'baltimore, md',-76.6166687011719,39.2830543518066,8,'-05:00','Eastern Standard Time\r\n'),(318,'bamako',-8,12.6499996185303,58,'','Greenwich Standard Time\r\n'),(319,'bandar seri begawan',114.949996948242,4.93333339691162,59,'+08:00','Singapore Standard Time\r\n'),(320,'bandarban',92.2174987792969,22.1961116790771,60,'+06:00','Bangladesh Standard Time\r\n'),(321,'bandung',107.599998474121,-6.91666650772095,26,'+07:00','SE Asia Standard Time\r\n'),(322,'banff, ab',-115.568885803223,51.1808319091797,2,'-07:00','Mountain Standard Time\r\n'),(323,'bangalore',77.5666656494141,12.9666662216187,12,'+05:30','India Standard Time\r\n'),(324,'bangkok',100.516693115234,13.75,61,'+07:00','SE Asia Standard Time\r\n'),(325,'bangui',18.5499992370605,4.36666679382324,62,'+01:00','W. Central Africa Standard Time\r\n'),(326,'banja luka',17.1830558776855,44.7663879394531,63,'+01:00','Central European Standard Time\r\n'),(327,'banjul',-16.5833339691162,13.4499998092651,64,'','Greenwich Standard Time\r\n'),(328,'baotou',109.800003051758,40.6666679382324,33,'+08:00','China Standard Time\r\n'),(329,'barcelona',2.16666674613953,41.4000015258789,21,'+01:00','W. Europe Standard Time\r\n'),(330,'barcelona',-64.716667175293,10.1330556869507,65,'-04:30','Venezuela Standard Time\r\n'),(331,'bareilly',79.4094467163086,28.3533325195312,12,'+05:30','India Standard Time\r\n'),(332,'bari',16.8691673278809,41.1261100769043,31,'+01:00','W. Europe Standard Time\r\n'),(333,'barrie, on',-79.7016677856445,44.3780555725098,2,'-05:00','Eastern Standard Time\r\n'),(334,'basse-terre',-61.716667175293,16,66,'-04:00','SA Western Standard Time\r\n'),(335,'basseterre',-62.7333335876465,17.2999992370605,67,'-04:00','SA Western Standard Time\r\n'),(336,'baton rouge, la',-91.1500015258789,30.4500007629395,8,'-06:00','Central Standard Time\r\n'),(337,'beijing',116.383331298828,39.9333343505859,33,'+08:00','China Standard Time\r\n'),(338,'beirut',35.5163879394531,33.8663902282715,68,'+02:00','Lebanon Standard Time\r\n'),(339,'beja',-7.86666679382324,38.0166664123535,50,'','GMT Standard Time\r\n'),(340,'belfast',-5.91666650772095,54.5833320617676,3,'','GMT Standard Time\r\n'),(341,'belgorod',36.6166648864746,50.5999984741211,30,'+04:00','Russian Standard Time\r\n'),(342,'belgrade',20.466667175293,44.8163871765137,69,'+01:00','Central Europe Standard Time\r\n'),(343,'belize city',-88.1866683959961,17.4977779388428,70,'-06:00','Central America Standard Time\r\n'),(344,'bellevue, wa',-122.199447631836,47.6105537414551,8,'-08:00','Pacific Standard Time\r\n'),(345,'belmopan',-88.783332824707,17.2666664123535,70,'-06:00','Central America Standard Time\r\n'),(346,'belo horizonte',-43.9541664123535,-19.8158340454102,42,'-03:00','E. South America Standard Time\r\n'),(347,'belogradchik',22.6951503753662,43.6320610046387,18,'+02:00','FLE Standard Time\r\n'),(348,'benevento',14.7811107635498,41.1305541992188,31,'+01:00','W. Europe Standard Time\r\n'),(349,'benxi',123.766387939453,41.2941665649414,33,'+08:00','China Standard Time\r\n'),(350,'bergen',5.34999990463257,60.3499984741211,71,'+01:00','W. Europe Standard Time\r\n'),(351,'berlin',13.3999996185303,52.5166664123535,52,'+01:00','W. Europe Standard Time\r\n'),(352,'bern',7.46666669845581,46.9166679382324,72,'+01:00','W. Europe Standard Time\r\n'),(353,'beziers',3.21777772903442,43.341667175293,28,'+01:00','Romance Standard Time\r\n'),(354,'bhopal',77.4097213745117,23.2355556488037,12,'+05:30','India Standard Time\r\n'),(355,'bhubaneswar',85.8352813720703,20.2636108398438,12,'+05:30','India Standard Time\r\n'),(356,'bilbao',-2.92361116409302,43.2569427490234,21,'+01:00','Romance Standard Time\r\n'),(357,'billings, mt',-108.504447937012,45.7827758789062,8,'-07:00','Mountain Standard Time\r\n'),(358,'biratchowk',87.3811111450195,26.6691665649414,73,'+05:45','Nepal Standard Time\r\n'),(359,'birmingham',-1.86666667461395,52.5,3,'','GMT Standard Time\r\n'),(360,'birmingham, al',-86.8000030517578,33.5166664123535,8,'-06:00','Central Standard Time\r\n'),(361,'bishkek',74.5833358764648,42.8666648864746,74,'+06:00','Central Asia Standard Time\r\n'),(362,'bismarck, nd',-100.783058166504,46.8163871765137,8,'-06:00','Central Standard Time\r\n'),(363,'bissau',-15.6000003814697,11.8666667938232,75,'','Greenwich Standard Time\r\n'),(364,'blanes',2.79194450378418,41.6741676330566,21,'+01:00','Romance Standard Time\r\n'),(365,'blantyre',35.0058326721191,-15.7861108779907,76,'+02:00','South Africa Standard Time\r\n'),(366,'blantyre-hamilton',-4.11666679382324,55.783332824707,3,'','GMT Standard Time\r\n'),(367,'bloemfontein',26.2230548858643,-29.1180553436279,77,'+02:00','South Africa Standard Time\r\n'),(368,'bodrum',27.4349994659424,37.0424995422363,16,'+02:00','Turkey Standard Time\r\n'),(369,'bogota',-74.0833358764648,4.59999990463257,78,'-05:00','SA Pacific Standard Time\r\n'),(370,'boise, id',-116.199722290039,43.6163902282715,8,'-07:00','Mountain Standard Time\r\n'),(371,'bologna',11.3491668701172,44.4944458007812,31,'+01:00','W. Europe Standard Time\r\n'),(372,'bonn',7.08333349227905,50.7333335876465,52,'+01:00','W. Europe Standard Time\r\n'),(373,'bordeaux',-0.583333313465118,44.8333320617676,28,'+01:00','Romance Standard Time\r\n'),(374,'boston, ma',-71.0663909912109,42.3663902282715,8,'-05:00','Eastern Standard Time\r\n'),(375,'braganca',-6.75888872146606,41.8072204589844,50,'','GMT Standard Time\r\n'),(376,'brasilia',-47.897777557373,-15.7919445037842,42,'-03:00','E. South America Standard Time\r\n'),(377,'bratislava',17.1166667938232,48.1500015258789,79,'+01:00','Central Europe Standard Time\r\n'),(378,'brazzaville',15.2833337783813,-4.26666688919067,80,'+01:00','W. Central Africa Standard Time\r\n'),(379,'bremen',8.85000038146973,53.0833320617676,52,'+01:00','W. Europe Standard Time\r\n'),(380,'brest',-4.46666669845581,48.4000015258789,28,'+01:00','Romance Standard Time\r\n'),(381,'bridgetown',-59.6166648864746,13.1000003814697,81,'-04:00','SA Western Standard Time\r\n'),(382,'brindisi',17.9388885498047,40.6361122131348,31,'+01:00','W. Europe Standard Time\r\n'),(383,'brisbane',153.016662597656,-27.466667175293,10,'+10:00','E. Australia Standard Time\r\n'),(384,'bristol',-2.53333330154419,51.4833335876465,3,'','GMT Standard Time\r\n'),(385,'brno',16.6133327484131,49.1938896179199,82,'+01:00','Central Europe Standard Time\r\n'),(386,'brussels',4.33329772949219,50.8332977294922,36,'+01:00','Romance Standard Time\r\n'),(387,'bucharest',26.1000003814697,44.4333343505859,38,'+02:00','FLE Standard Time\r\n'),(388,'budapest',19.0833339691162,47.5,83,'+01:00','Central Europe Standard Time\r\n'),(389,'buenos aires',-58.6666679382324,-34.5830574035645,55,'-03:00','Argentina Standard Time\r\n'),(390,'buffalo, ny',-78.8833312988281,42.8833351135254,8,'-05:00','Eastern Standard Time\r\n'),(391,'bujumbura',29.3666667938232,-3.38333344459534,84,'+02:00','South Africa Standard Time\r\n'),(392,'burgos',-3.69583344459534,42.3411102294922,21,'+01:00','Romance Standard Time\r\n'),(393,'buri ram',103.112503051758,14.9963884353638,61,'+07:00','SE Asia Standard Time\r\n'),(394,'burnaby, bc',-122.973892211914,49.2488899230957,2,'-08:00','Pacific Standard Time\r\n'),(395,'bursa',29.0625,40.1836128234863,16,'+02:00','Turkey Standard Time\r\n'),(396,'busan',129.054718017578,35.1577758789062,85,'+09:00','Korea Standard Time\r\n'),(397,'butterworth',100.414169311523,5.39694452285767,86,'+08:00','Singapore Standard Time\r\n'),(398,'cabo san lucas',-109.916664123535,22.8905563354492,6,'-07:00','Mexico Standard Time 2\r\n'),(399,'cairns',145.773330688477,-16.9247226715088,10,'+10:00','E. Australia Standard Time\r\n'),(400,'cairo',31.25,30.0499992370605,19,'+02:00','Egypt Standard Time\r\n'),(401,'calabar',8.31444454193115,4.95722198486328,5,'+01:00','W. Central Africa Standard Time\r\n'),(402,'calgary, ab',-114.0625,51.0536117553711,2,'-07:00','Mountain Standard Time\r\n'),(403,'campinas',-47.0616683959961,-22.9063892364502,42,'-03:00','E. South America Standard Time\r\n'),(404,'canberra',149.216659545898,-35.283332824707,10,'+10:00','AUS Eastern Standard Time\r\n'),(405,'cancun',-86.8349990844727,21.147777557373,6,'-06:00','Mexico Standard Time\r\n'),(406,'canmore, ab',-115.333343505859,51.0833320617676,2,'-07:00','Mountain Standard Time\r\n'),(407,'cannes',7.01666688919067,43.5666656494141,28,'+01:00','Romance Standard Time\r\n'),(408,'cannon beach, or',-123.962776184082,45.8877792358398,8,'-08:00','Pacific Standard Time\r\n'),(409,'cape town',18.466667175293,-33.9333343505859,77,'+02:00','South Africa Standard Time\r\n'),(410,'capitola, ca',-121.952224731445,36.9752769470215,8,'-08:00','Pacific Standard Time\r\n'),(411,'caracas',-66.9166641235352,10.5,65,'-04:30','Venezuela Standard Time\r\n'),(412,'carcassonne',2.3561110496521,43.2125015258789,28,'+01:00','Romance Standard Time\r\n'),(413,'cardiff',-3.17722225189209,51.4780540466309,3,'','GMT Standard Time\r\n'),(414,'carson city, nv',-119.766670227051,39.1666679382324,8,'-08:00','Pacific Standard Time\r\n'),(415,'cartagena',-0.983333349227905,37.6166648864746,21,'+01:00','Romance Standard Time\r\n'),(416,'casablanca',-7.61666679382324,33.599723815918,87,'','Morocco Standard Time\r\n'),(417,'castelo branco',-7.48333311080933,39.8166656494141,50,'','GMT Standard Time\r\n'),(418,'castlebar',-9.30000019073486,53.8666648864746,41,'','GMT Standard Time\r\n'),(419,'castries',-60.9833335876465,14,88,'-04:00','SA Western Standard Time\r\n'),(420,'catamarca',-65.7808303833008,-28.4661102294922,55,'-03:00','SA Eastern Standard Time\r\n'),(421,'catania',15.0880556106567,37.5030555725098,31,'+01:00','W. Europe Standard Time\r\n'),(422,'catarman',124.635833740234,12.5024995803833,51,'+08:00','Singapore Standard Time\r\n'),(423,'cayenne',-52.3333320617676,4.93333339691162,89,'-03:00','SA Eastern Standard Time\r\n'),(424,'cebu',123.898330688477,10.307222366333,51,'+08:00','Singapore Standard Time\r\n'),(425,'central hong kong',114.166664123535,22.283332824707,33,'+08:00','China Standard Time\r\n'),(426,'champaign, il',-88.2433319091797,40.1163902282715,8,'-06:00','Central Standard Time\r\n'),(427,'chandigarh',76.783332824707,30.7333335876465,12,'+05:30','India Standard Time\r\n'),(428,'chandler, az',-111.840553283691,33.3061103820801,8,'-07:00','US Mountain Standard Time\r\n'),(429,'changchun',128.316665649414,43.8833351135254,33,'+08:00','China Standard Time\r\n'),(430,'chania',24.0252780914307,35.5091667175293,47,'+02:00','FLE Standard Time\r\n'),(431,'chantilly, va',-77.4088897705078,38.8772239685059,8,'-05:00','Eastern Standard Time\r\n'),(432,'charleston, wv',-81.6352767944336,38.3533325195312,8,'-05:00','Eastern Standard Time\r\n'),(433,'charlotte amalie',-64.9333343505859,18.3500003814697,90,'-04:00','SA Western Standard Time\r\n'),(434,'charlotte, nc',-80.849723815918,35.2333335876465,8,'-05:00','Eastern Standard Time\r\n'),(435,'charlottetown, pe',-63.1266670227051,46.235279083252,2,'-04:00','Atlantic Standard Time\r\n'),(436,'chattanooga, tn',-85.3166656494141,35.0499992370605,8,'-05:00','Eastern Standard Time\r\n'),(437,'chelyabinsk',61.4333343505859,55.1500015258789,30,'+06:00','Ekaterinburg Standard Time\r\n'),(438,'chengdu',104.071388244629,30.6700000762939,33,'+08:00','China Standard Time\r\n'),(439,'chennai',80.2666702270508,13.0833330154419,12,'+05:30','India Standard Time\r\n'),(440,'cherepovets',37.8833351135254,59.1333351135254,30,'+04:00','Russian Standard Time\r\n'),(441,'chernobyl',30.2333335876465,51.2663879394531,24,'+02:00','Ukraine Standard Time\r\n'),(442,'cheruvathur',75.1613922119141,12.2158336639404,12,'+05:30','India Standard Time\r\n'),(443,'chiang mai',99,18.7869453430176,61,'+07:00','SE Asia Standard Time\r\n'),(444,'chicago, il',-87.6500015258789,41.849723815918,8,'-06:00','Central Standard Time\r\n'),(445,'chichen itza',-88.571662902832,20.6783332824707,6,'-06:00','Mexico Standard Time\r\n'),(446,'chihuahua',-106.083297729492,28.63330078125,6,'-07:00','Mexico Standard Time 2\r\n'),(447,'chimoio',33.383056640625,-18.9991664886475,91,'+02:00','South Africa Standard Time\r\n'),(448,'chinandega',-87.1333312988281,12.6333332061768,92,'-06:00','Central America Standard Time\r\n'),(449,'chirala',80.3566665649414,15.828332901001,12,'+05:30','India Standard Time\r\n'),(450,'chisinau',28.841667175293,47.0269432067871,57,'+02:00','FLE Standard Time\r\n'),(451,'chita',113.498611450195,52.0455551147461,30,'+10:00','Yakutsk Standard Time\r\n'),(452,'chittagong',91.8000030517578,22.3666667938232,60,'+06:00','Bangladesh Standard Time\r\n'),(453,'chongqing',106.583335876465,29.5666656494141,33,'+08:00','China Standard Time\r\n'),(454,'christchurch',172.633331298828,-43.533332824707,48,'+12:00','New Zealand Standard Time\r\n'),(455,'cienfuegos',-80.4497222900391,22.166389465332,93,'-05:00','Cuba Standard Time\r\n'),(456,'cincinnati, oh',-84.4497222900391,39.1666679382324,8,'-05:00','Eastern Standard Time\r\n'),(457,'ciudad acuna',-100.932502746582,29.3183326721191,6,'-06:00','Central Standard Time\r\n'),(458,'ciudad juarez',-106.473052978516,31.736665725708,6,'-07:00','Mountain Standard Time\r\n'),(459,'cleveland, oh',-81.6999969482422,41.5,8,'-05:00','Eastern Standard Time\r\n'),(460,'cluj',23.6000003814697,46.783332824707,38,'+02:00','FLE Standard Time\r\n'),(461,'cockburn town',-71.1333312988281,21.466667175293,94,'-05:00','Eastern Standard Time\r\n'),(462,'coimbatore',76.970832824707,11.005277633667,12,'+05:30','India Standard Time\r\n'),(463,'collioure',3.08333301544189,42.5166664123535,28,'+01:00','Romance Standard Time\r\n'),(464,'cologne',6.95972204208374,50.9491653442383,52,'+01:00','W. Europe Standard Time\r\n'),(465,'colombo',79.8499984741211,6.93333339691162,95,'+05:30','India Standard Time\r\n'),(466,'colorado springs, co',-104.816665649414,38.8333320617676,8,'-07:00','Mountain Standard Time\r\n'),(467,'columbia, sc',-81,34.0163879394531,8,'-05:00','Eastern Standard Time\r\n'),(468,'columbus, ga',-84.9833297729492,32.466667175293,8,'-05:00','Eastern Standard Time\r\n'),(469,'columbus, oh',-83,39.966667175293,8,'-05:00','Eastern Standard Time\r\n'),(470,'conakry',-13.6833333969116,9.53333377838135,96,'','Greenwich Standard Time\r\n'),(471,'constanta',28.6499996185303,44.1833343505859,38,'+02:00','FLE Standard Time\r\n'),(472,'coos bay, or',-124.217781066895,43.3663902282715,8,'-08:00','Pacific Standard Time\r\n'),(473,'copenhagen',12.5832977294922,55.6667022705078,1,'+01:00','Romance Standard Time\r\n'),(474,'coquille, or',-124.1875,43.176944732666,8,'-08:00','Pacific Standard Time\r\n'),(475,'cordoba',-64.1833343505859,-31.4166660308838,55,'-03:00','Argentina Standard Time\r\n'),(476,'corfu',19.9197216033936,39.6177787780762,47,'+02:00','FLE Standard Time\r\n'),(477,'cork',-8.48333358764648,51.9000015258789,41,'','GMT Standard Time\r\n'),(478,'corrientes',-58.8397216796875,-27.4711112976074,55,'-03:00','Argentina Standard Time\r\n'),(479,'cotonou',2.43333339691162,6.36666679382324,97,'+01:00','W. Central Africa Standard Time\r\n'),(480,'craiova',23.8166675567627,44.3166656494141,38,'+02:00','FLE Standard Time\r\n'),(481,'cranbrook, bc',-115.761390686035,49.5180549621582,2,'-07:00','Mountain Standard Time\r\n'),(482,'cuenca',-79.0052795410156,-2.89611101150513,25,'-05:00','SA Pacific Standard Time\r\n'),(483,'cuiaba',-56.0950012207031,-15.5988893508911,42,'-04:00','Cuiaba Standard Time\r\n'),(484,'culiacan',-107.38777923584,24.8041667938232,6,'-07:00','Mexico Standard Time 2\r\n'),(485,'cupertino, ca',-122.050003051758,37.5330543518066,8,'-08:00','Pacific Standard Time\r\n'),(486,'curitiba',-49.271110534668,-25.4297218322754,42,'-03:00','E. South America Standard Time\r\n'),(487,'da nang',108.214996337891,16.0516662597656,98,'+07:00','SE Asia Standard Time\r\n'),(488,'daegu',128.591384887695,35.8636093139648,85,'+09:00','Korea Standard Time\r\n'),(489,'dakar',-17.4500007629395,14.6833333969116,99,'','Greenwich Standard Time\r\n'),(490,'dakhla',-15.9369440078735,23.6975002288818,87,'','Morocco Standard Time\r\n'),(491,'dalian',121.583335876465,38.9500007629395,33,'+08:00','China Standard Time\r\n'),(492,'dallas, tx',-96.8000030517578,32.7666664123535,8,'-06:00','Central Standard Time\r\n'),(493,'damascus',36.3166656494141,33.5166664123535,100,'+02:00','Syria Standard Time\r\n'),(494,'damauli',84.2805557250977,27.958610534668,73,'+05:45','Nepal Standard Time\r\n'),(495,'dambulla',80.649169921875,7.85666656494141,95,'+05:30','India Standard Time\r\n'),(496,'dampier',116.716667175293,-20.6666660308838,10,'+08:00','W. Australia Standard Time\r\n'),(497,'dandong',124.38500213623,40.1272239685059,33,'+08:00','China Standard Time\r\n'),(498,'dar es salaam',39.2830543518066,-6.80000019073486,101,'+03:00','E. Africa Standard Time\r\n'),(499,'darasuram',79.3561096191406,10.9513893127441,12,'+05:30','India Standard Time\r\n'),(500,'darwin',130.850006103516,-12.4333333969116,10,'+09:30','AUS Central Standard Time\r\n'),(501,'dausa',76.3361129760742,26.8894443511963,12,'+05:30','India Standard Time\r\n'),(502,'davao',125.613609313965,7.07999992370605,51,'+08:00','Singapore Standard Time\r\n'),(503,'dayton, oh',-84.1999969482422,39.7666664123535,8,'-05:00','Eastern Standard Time\r\n'),(504,'del rio, tx',-100.896942138672,29.3627777099609,8,'-06:00','Central Standard Time\r\n'),(505,'delhi',77.2167053222656,28.6166667938232,12,'+05:30','India Standard Time\r\n'),(506,'denpasar',115.222221374512,-8.6563892364502,26,'+08:00','Singapore Standard Time\r\n'),(507,'denver, co',-104.988052368164,39.7550010681152,8,'-07:00','Mountain Standard Time\r\n'),(508,'des moines, ia',-93.633056640625,41.599723815918,8,'-06:00','Central Standard Time\r\n'),(509,'detroit, mi',-83.0458297729492,42.3313903808594,8,'-05:00','Eastern Standard Time\r\n'),(510,'dhahran',50.1166648864746,26.283332824707,14,'+03:00','Arab Standard Time\r\n'),(511,'dhaka',90.4000015258789,23.8500003814697,60,'+06:00','Bangladesh Standard Time\r\n'),(512,'dhamar',44.401668548584,14.5500001907349,11,'+03:00','Arab Standard Time\r\n'),(513,'dharan',87.2688903808594,26.8113880157471,73,'+05:45','Nepal Standard Time\r\n'),(514,'dieppe',1.08333337306976,49.9333343505859,28,'+01:00','Romance Standard Time\r\n'),(515,'diffa',12.6088886260986,13.3155555725098,102,'+01:00','W. Central Africa Standard Time\r\n'),(516,'dili',125.583335876465,-8.56666660308838,103,'+09:00','Korea Standard Time\r\n'),(517,'djember',113.70027923584,-8.17249965667725,26,'+07:00','SE Asia Standard Time\r\n'),(518,'djibouti',43.1500015258789,11.5833330154419,104,'+03:00','Arab Standard Time\r\n'),(519,'dnepropetrovsk',34.9833335876465,48.4500007629395,24,'+02:00','Ukraine Standard Time\r\n'),(520,'dodoma',35.7333335876465,-6.18333339691162,101,'+03:00','E. Africa Standard Time\r\n'),(521,'doha',51.5666656494141,25.25,105,'+03:00','Arab Standard Time\r\n'),(522,'donauworth',10.7766666412354,48.7194442749023,52,'+01:00','W. Europe Standard Time\r\n'),(523,'donetsk',37.7997207641602,48,24,'+02:00','Ukraine Standard Time\r\n'),(524,'doolin',-9.3774995803833,53.0161094665527,41,'','GMT Standard Time\r\n'),(525,'douala',9.70638847351074,4.0475001335144,106,'+01:00','W. Central Africa Standard Time\r\n'),(526,'dover',1.28333330154419,51.1333351135254,3,'','GMT Standard Time\r\n'),(527,'dresden',13.6999998092651,51.0499992370605,52,'+01:00','W. Europe Standard Time\r\n'),(528,'drogheda',-6.34999990463257,53.716667175293,41,'','GMT Standard Time\r\n'),(529,'dupont, wa',-122.629997253418,47.0969429016113,8,'-08:00','Pacific Standard Time\r\n'),(530,'dubai',55.283332824707,25.216667175293,4,'+04:00','Arabian Standard Time\r\n'),(531,'dublin',-6.2489013671875,53.3330993652344,41,'','GMT Standard Time\r\n'),(532,'dublin, oh',-83.1141662597656,40.0991668701172,8,'-05:00','Eastern Standard Time\r\n'),(533,'duesseldorf',6.78333330154419,51.2333335876465,52,'+01:00','W. Europe Standard Time\r\n'),(534,'dumaguete',123.310279846191,9.31416702270508,51,'+08:00','Singapore Standard Time\r\n'),(535,'dundee',-3,56.466667175293,3,'','GMT Standard Time\r\n'),(536,'dunedin',170.474166870117,-45.8836097717285,48,'+12:00','New Zealand Standard Time\r\n'),(537,'dunkerque',2.34999990463257,51.033332824707,28,'+01:00','Romance Standard Time\r\n'),(538,'durban',30.9833335876465,-29.8666667938232,77,'+02:00','South Africa Standard Time\r\n'),(539,'durres',19.4541664123535,41.327220916748,107,'+01:00','W. Europe Standard Time\r\n'),(540,'dushanbe',68.783332824707,38.5666656494141,108,'+05:00','West Asia Standard Time\r\n'),(541,'duvall, wa',-121.985832214355,47.7430572509766,8,'-08:00','Pacific Standard Time\r\n'),(542,'dzerzhinsk',43.3499984741211,56.2666664123535,30,'+04:00','Russian Standard Time\r\n'),(543,'east london',27.8666667938232,-32.966667175293,77,'+02:00','South Africa Standard Time\r\n'),(544,'edinburgh',-3.19999694824219,55.9499969482422,3,'','GMT Standard Time\r\n'),(545,'edmonton, ab',-113.493614196777,53.5408325195312,2,'-07:00','Mountain Standard Time\r\n'),(546,'eindhoven',5.47749996185303,51.439998626709,27,'+01:00','W. Europe Standard Time\r\n'),(547,'eirunepe',-69.8744430541992,-6.66027784347534,42,'-04:00','SA Western Standard Time\r\n'),(548,'ekaterinburg',60.5999984741211,56.8499984741211,30,'+06:00','Ekaterinburg Standard Time\r\n'),(549,'el paso, tx',-106.483055114746,31.7663879394531,8,'-07:00','Mountain Standard Time\r\n'),(550,'ende',121.662223815918,-8.84916687011719,26,'+08:00','Singapore Standard Time\r\n'),(551,'ensenada',-116.593612670898,31.8694438934326,6,'-08:00','Pacific Standard Time\r\n'),(552,'esfahan',51.6791648864746,32.6513900756836,109,'+03:30','Iran Standard Time\r\n'),(553,'essen',7,51.466667175293,52,'+01:00','W. Europe Standard Time\r\n'),(554,'etterbeek',4.38694429397583,50.8366661071777,36,'+01:00','Romance Standard Time\r\n'),(555,'eugene, or',-123.082221984863,44.0400009155273,8,'-08:00','Pacific Standard Time\r\n'),(556,'ezcaray',-3.01444435119629,42.3261108398438,21,'+01:00','Romance Standard Time\r\n'),(557,'fairbanks, ak',-146.25,64.8163909912109,8,'-09:00','Alaskan Standard Time\r\n'),(558,'falmouth',-5.06666660308838,50.1500015258789,3,'','GMT Standard Time\r\n'),(559,'faro',-7.93333339691162,37.0166664123535,50,'','GMT Standard Time\r\n'),(560,'flic en flac',57.3708343505859,-20.2802772521973,110,'+04:00','Mauritius Standard Time\r\n'),(561,'florence',11.2569446563721,43.768611907959,31,'+01:00','W. Europe Standard Time\r\n'),(562,'florence, or',-124.099998474121,43.9833335876465,8,'-08:00','Pacific Standard Time\r\n'),(563,'floro',5.03472232818604,61.599723815918,71,'+01:00','W. Europe Standard Time\r\n'),(564,'folcroft, pa',-75.2838897705078,39.8908348083496,8,'-05:00','Eastern Standard Time\r\n'),(565,'folsom, ca',-121.175003051758,38.6780548095703,8,'-08:00','Pacific Standard Time\r\n'),(566,'fontainebleau',2.70194435119629,48.405834197998,28,'+01:00','Romance Standard Time\r\n'),(567,'fort defiance, az',-109.066665649414,35.741943359375,8,'-07:00','Mountain Standard Time\r\n'),(568,'fort worth, tx',-97.3166656494141,32.7333335876465,8,'-06:00','Central Standard Time\r\n'),(569,'fort-de-france',-61.0666656494141,14.6000003814697,111,'-04:00','SA Western Standard Time\r\n'),(570,'fortaleza',-38.5833320617676,-3.75,42,'-03:00','SA Eastern Standard Time\r\n'),(571,'foshan',113.121391296387,23.0216674804688,33,'+08:00','China Standard Time\r\n'),(572,'foster city, ca',-122.271110534668,37.5586128234863,8,'-08:00','Pacific Standard Time\r\n'),(573,'foxton',175.285827636719,-40.4713897705078,48,'+12:00','New Zealand Standard Time\r\n'),(574,'fragneto monforte',14.7633333206177,41.2466659545898,31,'+01:00','W. Europe Standard Time\r\n'),(575,'frankfurt',8.56666660308838,50.033332824707,52,'+01:00','W. Europe Standard Time\r\n'),(576,'freetown',-13.2333335876465,8.48333358764648,112,'','Greenwich Standard Time\r\n'),(577,'fremont, ca',-121.983329772949,37.5499992370605,8,'-08:00','Pacific Standard Time\r\n'),(578,'ft. lauderdale, fl',-80.1433334350586,26.1222229003906,8,'-05:00','Eastern Standard Time\r\n'),(579,'fujairah',56.3494453430176,25.1188888549805,4,'+04:00','Arabian Standard Time\r\n'),(580,'fukui',136.216659545898,36.0666656494141,13,'+09:00','Tokyo Standard Time\r\n'),(581,'fukuoka',130.399993896484,33.5833320617676,13,'+09:00','Tokyo Standard Time\r\n'),(582,'funafuti',179.216659545898,-8.51666641235352,113,'+12:00','Marshall Islands Standard Time\r\n'),(583,'fuzhou',119.300003051758,26.0666675567627,33,'+08:00','China Standard Time\r\n'),(584,'gaborone',25.9166660308838,-24.6499996185303,114,'+02:00','South Africa Standard Time\r\n'),(585,'galesburg, il',-90.3711090087891,40.9477767944336,8,'-06:00','Central Standard Time\r\n'),(586,'galle',80.2183303833008,6.03333330154419,95,'+05:30','India Standard Time\r\n'),(587,'galway',-9.06666660308838,53.2666664123535,41,'','GMT Standard Time\r\n'),(588,'gary, in',-87.3452758789062,41.5955543518066,8,'-06:00','Central Standard Time\r\n'),(589,'gatton',152.283340454102,-27.5666675567627,10,'+10:00','E. Australia Standard Time\r\n'),(590,'gavle',17.1833324432373,60.6833343505859,115,'+01:00','W. Europe Standard Time\r\n'),(591,'gaya',85,24.7800006866455,12,'+05:30','India Standard Time\r\n'),(592,'gdansk',18.6466674804688,54.3519439697266,116,'+01:00','Central European Standard Time\r\n'),(593,'gelendzhik',38.0833320617676,44.5499992370605,30,'+04:00','Russian Standard Time\r\n'),(594,'geneva',6.06666660308838,46.2333335876465,72,'+01:00','W. Europe Standard Time\r\n'),(595,'genoa',8.93527793884277,44.4105567932129,31,'+01:00','W. Europe Standard Time\r\n'),(596,'gent',3.7333333492279,51.0499992370605,36,'+01:00','Romance Standard Time\r\n'),(597,'george town',-81.3758316040039,19.2958335876465,117,'-05:00','SA Pacific Standard Time\r\n'),(598,'george town',100.310836791992,5.36361122131348,86,'+08:00','Singapore Standard Time\r\n'),(599,'georgetown',-58.1500015258789,6.78333330154419,118,'-04:00','SA Western Standard Time\r\n'),(600,'ghatgaon',85.8869476318359,21.404167175293,12,'+05:30','India Standard Time\r\n'),(601,'ghumli',69.7636108398438,21.8858337402344,12,'+05:30','India Standard Time\r\n'),(602,'gibraltar',-5.34999990463257,36.1333351135254,119,'+01:00','Romance Standard Time\r\n'),(603,'gig harbor, wa',-122.595558166504,47.3269462585449,8,'-08:00','Pacific Standard Time\r\n'),(604,'girona',2.82361102104187,41.9816665649414,21,'+01:00','Romance Standard Time\r\n'),(605,'giurgiu',25.966667175293,43.9000015258789,38,'+02:00','FLE Standard Time\r\n'),(606,'gladstone',151.266662597656,-23.8500003814697,10,'+10:00','E. Australia Standard Time\r\n'),(607,'glasgow',-4.26666688919067,55.8666648864746,3,'','GMT Standard Time\r\n'),(608,'gloucester',-2.25,51.8833351135254,3,'','GMT Standard Time\r\n'),(609,'golden, bc',-116.96305847168,51.2961120605469,2,'-07:00','Mountain Standard Time\r\n'),(610,'golra sharif',72.9769439697266,33.6938896179199,54,'+05:00','Pakistan Standard Time\r\n'),(611,'gosford',151.343338012695,-33.4272232055664,10,'+10:00','AUS Eastern Standard Time\r\n'),(612,'gothenburg',11.9666662216187,57.6833343505859,115,'+01:00','W. Europe Standard Time\r\n'),(613,'grafton',152.933334350586,-29.6833324432373,10,'+10:00','AUS Eastern Standard Time\r\n'),(614,'granada',-3.59999990463257,37.1666679382324,21,'+01:00','Romance Standard Time\r\n'),(615,'granada',-85.9599990844727,11.9280557632446,92,'-06:00','Central America Standard Time\r\n'),(616,'grand rapids, mi',-85.6666641235352,42.966667175293,8,'-05:00','Eastern Standard Time\r\n'),(617,'grasse',6.92361116409302,43.6586112976074,28,'+01:00','Romance Standard Time\r\n'),(618,'gratkorn',15.340277671814,47.1349983215332,120,'+01:00','W. Europe Standard Time\r\n'),(619,'graz',15.4380559921265,47.070556640625,120,'+01:00','W. Europe Standard Time\r\n'),(620,'great falls, mt',-111.300834655762,47.5002784729004,8,'-07:00','Mountain Standard Time\r\n'),(621,'grenoble',5.71666669845581,45.1833343505859,28,'+01:00','Romance Standard Time\r\n'),(622,'guadalajara',-103.333297729492,20.6667022705078,6,'-06:00','Mexico Standard Time\r\n'),(623,'guangzhou',113.266670227051,23.1166667938232,33,'+08:00','China Standard Time\r\n'),(624,'guatemala city',-90.5327758789062,14.625,35,'-06:00','Guatemala Standard Time\r\n'),(625,'guayaquil',-79.9000015258789,-2.20000004768372,25,'-05:00','SA Pacific Standard Time\r\n'),(626,'guaymas',-110.902221679688,27.9138889312744,6,'-07:00','US Mountain Standard Time\r\n'),(627,'guelph, on',-80.25,43.5499992370605,2,'-05:00','Eastern Standard Time\r\n'),(628,'gulbarga',76.8300018310547,17.3299999237061,12,'+05:30','India Standard Time\r\n'),(629,'gyor',17.6350002288818,47.6841659545898,83,'+01:00','Central Europe Standard Time\r\n'),(630,'gyumri',43.8474998474121,40.7894439697266,121,'+04:00','Armenia Standard Time\r\n'),(631,'hagatna',144.75,13.4666662216187,122,'+10:00','West Pacific Standard Time\r\n'),(632,'hai phong',106.679725646973,20.8613891601562,98,'+07:00','SE Asia Standard Time\r\n'),(633,'haifa',34.9988899230957,32.8119430541992,43,'+02:00','Israel Standard Time\r\n'),(634,'halab',37.1666679382324,36.216667175293,100,'+02:00','Syria Standard Time\r\n'),(635,'halifax, ns',-63.5736122131348,44.646110534668,2,'-04:00','Atlantic Standard Time\r\n'),(636,'halle',4.23722219467163,50.736946105957,36,'+01:00','Romance Standard Time\r\n'),(637,'hama',36.75,35.1333351135254,100,'+02:00','Syria Standard Time\r\n'),(638,'hamburg',10,53.5499992370605,52,'+01:00','W. Europe Standard Time\r\n'),(639,'hamilton',-64.8000030517578,32.2999992370605,123,'-04:00','Atlantic Standard Time\r\n'),(640,'hamilton, on',-79.8499984741211,43.25,2,'-05:00','Eastern Standard Time\r\n'),(641,'hammerfest',23.7000007629395,70.6833343505859,71,'+01:00','W. Europe Standard Time\r\n'),(642,'hanamkonda',79.6333312988281,18.0166664123535,12,'+05:30','India Standard Time\r\n'),(643,'hangzhou',120.155281066895,30.2736110687256,33,'+08:00','China Standard Time\r\n'),(644,'hanjiang',119.116668701172,25.466667175293,33,'+08:00','China Standard Time\r\n'),(645,'hannover',9.73333358764648,52.3833351135254,52,'+01:00','W. Europe Standard Time\r\n'),(646,'hanoi',105.883331298828,21.0166664123535,98,'+07:00','SE Asia Standard Time\r\n'),(647,'harare',31.0499992370605,-17.8333339691162,124,'+02:00','South Africa Standard Time\r\n'),(648,'harbin',126.616668701172,45.75,33,'+08:00','China Standard Time\r\n'),(649,'harstad',16.5666675567627,68.8000030517578,71,'+01:00','W. Europe Standard Time\r\n'),(650,'hassan',76.0944442749023,13.0072221755981,12,'+05:30','India Standard Time\r\n'),(651,'hastings',176.841384887695,-39.6399993896484,48,'+12:00','New Zealand Standard Time\r\n'),(652,'hat yai',100.457221984863,7.00194454193115,61,'+07:00','SE Asia Standard Time\r\n'),(653,'havana',-81.6166687011719,23.1330547332764,93,'-05:00','Cuba Standard Time\r\n'),(654,'heerlen',5.98083353042603,50.883056640625,27,'+01:00','W. Europe Standard Time\r\n'),(655,'helena, mt',-112.020553588867,46.5911102294922,8,'-07:00','Mountain Standard Time\r\n'),(656,'helsingborg',12.6999998092651,56.0499992370605,115,'+01:00','W. Europe Standard Time\r\n'),(657,'helsingor',12.6133337020874,56.0363883972168,1,'+01:00','Romance Standard Time\r\n'),(658,'helsinki',24.966667175293,60.1666679382324,125,'+02:00','FLE Standard Time\r\n'),(659,'heredia',-84.120002746582,9.99194431304932,17,'-06:00','Central America Standard Time\r\n'),(660,'hermosillo',-110.945831298828,29.091667175293,6,'-07:00','US Mountain Standard Time\r\n'),(661,'hikkaduwa',80.1044464111328,6.12805557250977,95,'+05:30','India Standard Time\r\n'),(662,'hillsboro, or',-122.988609313965,45.5230560302734,8,'-08:00','Pacific Standard Time\r\n'),(663,'hilo, hi',-155.090560913086,19.6933326721191,8,'-10:00','Hawaiian Standard Time\r\n'),(664,'hiroshima',132.433334350586,34.3833351135254,13,'+09:00','Tokyo Standard Time\r\n'),(665,'ho chi minh',106.699996948242,10.7833337783813,98,'+07:00','SE Asia Standard Time\r\n'),(666,'hobart',147.316665649414,-42.8833351135254,10,'+10:00','Tasmania Standard Time\r\n'),(667,'hohhot',111.650001525879,40.8166656494141,33,'+08:00','China Standard Time\r\n'),(668,'homagama',80.0138854980469,6.84083318710327,95,'+05:30','India Standard Time\r\n'),(669,'honiara',159.950012207031,-9.43330383300781,126,'+11:00','Central Pacific Standard Time\r\n'),(670,'honolulu, hi',-157.866668701172,21.3166675567627,8,'-10:00','Hawaiian Standard Time\r\n'),(671,'hope, bc',-121.444442749023,49.3805541992188,2,'-08:00','Pacific Standard Time\r\n'),(672,'hora sfakion',24.1369438171387,35.2016677856445,47,'+02:00','FLE Standard Time\r\n'),(673,'horsens',9.84972190856934,55.8605537414551,1,'+01:00','Romance Standard Time\r\n'),(674,'hostalric',2.63555550575256,41.7463874816895,21,'+01:00','Romance Standard Time\r\n'),(675,'houston, tx',-95.383056640625,29.75,8,'-06:00','Central Standard Time\r\n'),(676,'hua hin',99.9577789306641,12.5702781677246,61,'+07:00','SE Asia Standard Time\r\n'),(677,'hubli',75.1333312988281,15.3500003814697,12,'+05:30','India Standard Time\r\n'),(678,'hudson, ma',-71.5666656494141,42.3916664123535,8,'-05:00','Eastern Standard Time\r\n'),(679,'huelva',-6.94999980926514,37.25,21,'+01:00','Romance Standard Time\r\n'),(680,'huizhou',114.416114807129,23.1119441986084,33,'+08:00','China Standard Time\r\n'),(681,'huntingdon, qc',-74.1766662597656,45.0919456481934,2,'-05:00','Eastern Standard Time\r\n'),(682,'huntington, wv',-82.4286117553711,38.4105567932129,8,'-05:00','Eastern Standard Time\r\n'),(683,'hyderabad',78.4833297729492,17.3999996185303,12,'+05:30','India Standard Time\r\n'),(684,'iasi',27.583610534668,47.1702766418457,38,'+02:00','E. Europe Standard Time\r\n'),(685,'ibadan',3.91666674613953,7.39638900756836,5,'+01:00','W. Central Africa Standard Time\r\n'),(686,'ibb',44.166389465332,13.9663887023926,11,'+03:00','Arab Standard Time\r\n'),(687,'igoumenitsa',20.2627773284912,39.5047225952149,47,'+02:00','FLE Standard Time\r\n'),(688,'iligan',124.240280151367,8.23277759552002,51,'+08:00','Singapore Standard Time\r\n'),(689,'indianapolis, in',-86.1500015258789,39.7663879394531,8,'-05:00','Eastern Standard Time\r\n'),(690,'inuvik, nt',-133.723617553711,68.3580551147461,2,'-07:00','Mountain Standard Time\r\n'),(691,'iqaluit, nu',-68.5097198486328,63.7413902282715,2,'-05:00','Eastern Standard Time\r\n'),(692,'iraklion',25.143611907959,35.3202781677246,47,'+02:00','FLE Standard Time\r\n'),(693,'irkutsk',104.333053588867,52.2663879394531,30,'+09:00','Ikrutsk Standard Time\r\n'),(694,'irvine, ca',-117.791389465332,33.6713905334473,8,'-08:00','Pacific Standard Time\r\n'),(695,'islamabad',73.133056640625,33.6666679382324,54,'+05:00','Pakistan Standard Time\r\n'),(696,'istanbul',28.9500007629395,41.0163879394531,16,'+02:00','Turkey Standard Time\r\n'),(697,'itahari',87.2836074829102,26.6666660308838,73,'+05:45','Nepal Standard Time\r\n'),(698,'ivalo',27.5833339691162,68.6500015258789,125,'+02:00','FLE Standard Time\r\n'),(699,'ivanovo',41.0166664123535,57.0166664123535,30,'+04:00','Russian Standard Time\r\n'),(700,'ixtapa',-101.597221374512,17.6533336639404,6,'-06:00','Mexico Standard Time\r\n'),(701,'izhevsk',53.2333335876465,56.849723815918,30,'+04:00','Russian Standard Time\r\n'),(702,'izmir',27.1427783966064,38.4238891601562,16,'+02:00','Turkey Standard Time\r\n'),(703,'jackson, ms',-90.1833343505859,32.2999992370605,8,'-06:00','Central Standard Time\r\n'),(704,'jacksonville, fl',-81.6500015258789,30.3333339691162,8,'-05:00','Eastern Standard Time\r\n'),(705,'jacobabad',68.4341659545898,28.2761116027832,54,'+05:00','Pakistan Standard Time\r\n'),(706,'jaen',-3.78944444656372,37.7658348083496,21,'+01:00','Romance Standard Time\r\n'),(707,'jaipur',75.8000030517578,26.8999996185303,12,'+05:30','India Standard Time\r\n'),(708,'jakarta',106.829406738281,-6.17439270019531,26,'+07:00','SE Asia Standard Time\r\n'),(709,'jamestown',-5.69999980926514,-15.9166669845581,127,'','Greenwich Standard Time\r\n'),(710,'jammu',74.8525009155273,32.7088890075684,12,'+05:30','India Standard Time\r\n'),(711,'jamshedpur',86.2088851928711,22.7786102294922,12,'+05:30','India Standard Time\r\n'),(712,'jasper, ab',-118.080276489258,52.8791656494141,2,'-07:00','Mountain Standard Time\r\n'),(713,'jeddah',39.1730537414551,21.5436115264893,14,'+03:00','Arab Standard Time\r\n'),(714,'jefferson city, mo',-92.1736145019531,38.5766677856445,8,'-06:00','Central Standard Time\r\n'),(715,'jersey city, nj',-74.0777740478516,40.7280540466309,8,'-05:00','Eastern Standard Time\r\n'),(716,'jerusalem',35.2333335876465,31.7666664123535,43,'+02:00','Israel Standard Time\r\n'),(717,'jeypore',82.5708312988281,18.8580551147461,12,'+05:30','India Standard Time\r\n'),(718,'jilin',126.566665649414,43.8499984741211,33,'+08:00','China Standard Time\r\n'),(719,'jinan',116.966667175293,36.6500015258789,33,'+08:00','China Standard Time\r\n'),(720,'jinzhou',121.719169616699,39.1002769470215,33,'+08:00','China Standard Time\r\n'),(721,'joao pessoa',-34.853889465332,-7.13166666030884,42,'-03:00','SA Eastern Standard Time\r\n'),(722,'johannesburg',28,-26.25,77,'+02:00','South Africa Standard Time\r\n'),(723,'juba',31.6002769470215,4.86499977111816,128,'+03:00','E. Africa Standard Time\r\n'),(724,'jujuy',-65.3008346557617,-24.1977787017822,55,'-03:00','SA Eastern Standard Time\r\n'),(725,'kabardinka',37.9500007629395,44.6500015258789,30,'+04:00','Russian Standard Time\r\n'),(726,'kabul',69.1833343505859,34.5166664123535,129,'+04:30','Afghanistan Standard Time\r\n'),(727,'kaduna',7.43333339691162,10.5166664123535,5,'+01:00','W. Central Africa Standard Time\r\n'),(728,'kagoshima',130.550003051758,31.5666675567627,13,'+09:00','Tokyo Standard Time\r\n'),(729,'kaikoura',173.680557250977,-42.4022216796875,48,'+12:00','New Zealand Standard Time\r\n'),(730,'kaliningrad',20.5,54.7000007629395,30,'+03:00','Kaliningrad Standard Time\r\n'),(731,'kalmar',16.3666667938232,56.6666679382324,115,'+01:00','W. Europe Standard Time\r\n'),(732,'kalutara',79.9808349609375,6.58944463729858,95,'+05:30','India Standard Time\r\n'),(733,'kamloops, bc',-120.338890075684,50.6766662597656,2,'-08:00','Pacific Standard Time\r\n'),(734,'kampala',32.5833320617676,0.316666662693024,130,'+03:00','E. Africa Standard Time\r\n'),(735,'kandahar',65.7002792358398,31.6108341217041,129,'+04:30','Afghanistan Standard Time\r\n'),(736,'kandy',80.6374969482422,7.2844443321228,95,'+05:30','India Standard Time\r\n'),(737,'kanpur',80.3166656494141,26.4500007629395,12,'+05:30','India Standard Time\r\n'),(738,'kansas city, mo',-94.5833358764648,39.099723815918,8,'-06:00','Central Standard Time\r\n'),(739,'kanyakumari',77.5419464111328,8.08416652679443,12,'+05:30','India Standard Time\r\n'),(740,'karachi',67.0500030517578,24.8666667938232,54,'+05:00','Pakistan Standard Time\r\n'),(741,'karlovy vary',12.8713884353638,50.2322235107422,82,'+01:00','Central Europe Standard Time\r\n'),(742,'karlstad',13.5166664123535,59.3833351135254,115,'+01:00','W. Europe Standard Time\r\n'),(743,'kasaragod',74.9833297729492,12.5,12,'+05:30','India Standard Time\r\n'),(744,'kasauli',76.9672241210938,30.8997230529785,12,'+05:30','India Standard Time\r\n'),(745,'kathmandu',85.3165893554688,27.7000007629395,73,'+05:45','Nepal Standard Time\r\n'),(746,'kaunas',23.8999996185303,54.9000015258789,131,'+02:00','FLE Standard Time\r\n'),(747,'kawasaki',139.714172363281,35.5241661071777,13,'+09:00','Tokyo Standard Time\r\n'),(748,'kazan',49.1333351135254,55.75,30,'+04:00','Russian Standard Time\r\n'),(749,'keel',-10.0838890075684,53.9758338928223,41,'','GMT Standard Time\r\n'),(750,'kelowna, bc',-119.493614196777,49.8836097717285,2,'-08:00','Pacific Standard Time\r\n'),(751,'kemerovo',86.0524978637695,55.3713874816895,30,'+07:00','Novosibirsk Standard Time\r\n'),(752,'kendari',122.521110534668,-3.96861100196838,26,'+08:00','Singapore Standard Time\r\n'),(753,'kerikeri',173.951385498047,-35.2244453430176,48,'+12:00','New Zealand Standard Time\r\n'),(754,'khabarovsk',135.116668701172,48.4166679382324,30,'+11:00','Khabarovsk Standard Time\r\n'),(755,'kharkov',36.2302780151367,49.9936103820801,24,'+02:00','Ukraine Standard Time\r\n'),(756,'khartoum',32.533332824707,15.5833330154419,132,'+03:00','E. Africa Standard Time\r\n'),(757,'kiel',10.1166667938232,54.3333320617676,52,'+01:00','W. Europe Standard Time\r\n'),(758,'kiev',30.5166664123535,50.4330558776855,24,'+02:00','Ukraine Standard Time\r\n'),(759,'kigali',30.0666675567627,-1.95000004768372,133,'+02:00','South Africa Standard Time\r\n'),(760,'killarney',-9.51666641235352,52.0666656494141,41,'','GMT Standard Time\r\n'),(761,'kimberley',24.7625007629395,-28.7433338165283,77,'+02:00','South Africa Standard Time\r\n'),(762,'kingston',-75.1999969482422,17.966667175293,134,'-05:00','SA Pacific Standard Time\r\n'),(763,'kingston, norfolk island',167.933334350586,-29.0499992370605,10,'+11:30','Norfolk Island Standard Time\r\n'),(764,'kingston, on',-76.5,44.2333335876465,2,'-05:00','Eastern Standard Time\r\n'),(765,'kingstown',-61.2666664123535,13.1999998092651,135,'-04:00','SA Western Standard Time\r\n'),(766,'kinshasa',15.3000001907349,-4.31666660308838,136,'+01:00','W. Central Africa Standard Time\r\n'),(767,'kiruna',20.2666664123535,67.8499984741211,115,'+01:00','W. Europe Standard Time\r\n'),(768,'kitchener, on',-80.5,43.4500007629395,2,'-05:00','Eastern Standard Time\r\n'),(769,'knysna',23.0819435119629,-34.0647239685059,77,'+02:00','South Africa Standard Time\r\n'),(770,'kochi',76.216667175293,10.0166664123535,12,'+05:30','India Standard Time\r\n'),(771,'kodaikanal',77.4875030517578,10.2355556488037,12,'+05:30','India Standard Time\r\n'),(772,'kolhapur',74.2263870239258,16.6977787017822,12,'+05:30','India Standard Time\r\n'),(773,'kolkata',88.3695983886719,22.533332824707,12,'+05:30','India Standard Time\r\n'),(774,'koloa, hi',-159.469161987305,21.906665802002,8,'-10:00','Hawaiian Standard Time\r\n'),(775,'kolobrzeg',15.5697221755981,54.1816673278809,116,'+01:00','Central European Standard Time\r\n'),(776,'kolomna',38.7777786254883,55.0869445800781,30,'+04:00','Russian Standard Time\r\n'),(777,'kolonia',158.208892822266,6.96083354949951,137,'+11:00','Central Pacific Standard Time\r\n'),(778,'konark',86.1999969482422,19.8999996185303,12,'+05:30','India Standard Time\r\n'),(779,'kone',164.853607177734,-21.0638885498047,138,'+11:00','Central Pacific Standard Time\r\n'),(780,'konin',18.2511119842529,52.2230567932129,116,'+01:00','Central European Standard Time\r\n'),(781,'koror',134.483337402344,7.34999990463257,139,'+09:00','Tokyo Standard Time\r\n'),(782,'kos',27.286111831665,36.8974990844727,47,'+02:00','FLE Standard Time\r\n'),(783,'kosciusko, ms',-89.5833358764648,33.0499992370605,8,'-06:00','Central Standard Time\r\n'),(784,'kostroma',40.9500007629395,57.7666664123535,30,'+04:00','Russian Standard Time\r\n'),(785,'kota kinabalu',116.115837097168,5.97638893127441,86,'+08:00','Singapore Standard Time\r\n'),(786,'kotka',26.9333324432373,60.466667175293,125,'+02:00','FLE Standard Time\r\n'),(787,'kovrov',41.3333320617676,56.3666648864746,30,'+04:00','Russian Standard Time\r\n'),(788,'kowloon',114.183334350586,22.2999992370605,33,'+08:00','China Standard Time\r\n'),(789,'krakow',19.9274997711182,50.0552787780762,116,'+01:00','Central European Standard Time\r\n'),(790,'krasnoyarsk',92.7666702270508,56.0083351135254,30,'+08:00','Krasnoyarsk Standard Time\r\n'),(791,'kristiansand',8,58.1500015258789,71,'+01:00','W. Europe Standard Time\r\n'),(792,'kristianstad',14.1666669845581,56.033332824707,115,'+01:00','W. Europe Standard Time\r\n'),(793,'kronstadt',29.783332824707,59.9833335876465,30,'+04:00','Russian Standard Time\r\n'),(794,'kuala lumpur',101.700012207031,3.16670227050781,86,'+08:00','Singapore Standard Time\r\n'),(795,'kuching',110.344169616699,1.53083336353302,86,'+08:00','Singapore Standard Time\r\n'),(796,'kulusuk',-37.1875,65.5680541992188,140,'-03:00','Greenland Standard Time\r\n'),(797,'kumanovo',21.7211112976074,42.1305541992188,141,'+01:00','Central European Standard Time\r\n'),(798,'kumbakonam',79.3833312988281,10.9666662216187,12,'+05:30','India Standard Time\r\n'),(799,'kungur',56.9500007629395,57.4333343505859,30,'+06:00','Ekaterinburg Standard Time\r\n'),(800,'kunming',102.683334350586,25.0666675567627,33,'+08:00','China Standard Time\r\n'),(801,'kupang',123.583335876465,-10.1666669845581,26,'+08:00','Singapore Standard Time\r\n'),(802,'kurgan',65.3422241210938,55.4536094665527,30,'+06:00','Ekaterinburg Standard Time\r\n'),(803,'kursk',36.1666641235352,51.7333335876465,30,'+04:00','Russian Standard Time\r\n'),(804,'kurunegala',80.3666687011719,7.48333311080933,95,'+05:30','India Standard Time\r\n'),(805,'kuwait',48,29.3333339691162,15,'+03:00','Arab Standard Time\r\n'),(806,'kyaikto',97.0186080932617,17.3086109161377,142,'+06:30','Myanmar Standard Time\r\n'),(807,'kyoto',135.75,35.0166664123535,13,'+09:00','Tokyo Standard Time\r\n'),(808,'la jolla, ca',-117.274719238281,32.8474998474121,8,'-08:00','Pacific Standard Time\r\n'),(809,'la libertad',-89.283332824707,13.5666666030884,143,'-06:00','Central America Standard Time\r\n'),(810,'la paz',-68.0149993896484,-16.0499992370605,144,'-04:00','SA Western Standard Time\r\n'),(811,'la paz',-110.317497253418,24.1386108398438,6,'-07:00','Mexico Standard Time 2\r\n'),(812,'la rioja',-66.8547210693359,-29.4127769470215,55,'-03:00','SA Eastern Standard Time\r\n'),(813,'la union',-87.8499984741211,13.3333330154419,143,'-06:00','Central America Standard Time\r\n'),(814,'labuan',115.245834350586,5.29138898849487,86,'+08:00','Singapore Standard Time\r\n'),(815,'lafayette, la',-92.0197219848633,30.2241668701172,8,'-06:00','Central Standard Time\r\n'),(816,'lagos',3.46666669845581,6.44999980926514,5,'+01:00','W. Central Africa Standard Time\r\n'),(817,'lahore',74.3405532836914,31.5450000762939,54,'+05:00','Pakistan Standard Time\r\n'),(818,'lakeland, fl',-81.9497222900391,28.0394439697266,8,'-05:00','Eastern Standard Time\r\n'),(819,'lansing, mi',-84.5466690063477,42.7336120605469,8,'-05:00','Eastern Standard Time\r\n'),(820,'lanzhou',103.75,36.0666656494141,33,'+08:00','China Standard Time\r\n'),(821,'las varas',-105.135559082031,21.1786117553711,6,'-07:00','Mexico Standard Time 2\r\n'),(822,'las vegas, nv',-115.24666595459,36.2330551147461,8,'-08:00','Pacific Standard Time\r\n'),(823,'latakia',35.7924995422363,35.5213890075684,100,'+02:00','Syria Standard Time\r\n'),(824,'launceston',147.133331298828,-41.4500007629395,10,'+10:00','Tasmania Standard Time\r\n'),(825,'le havre',0.133333340287209,49.5,28,'+01:00','Romance Standard Time\r\n'),(826,'leeds',-1.5,53.8166656494141,3,'','GMT Standard Time\r\n'),(827,'leicester',-1.13333332538605,52.6333351135254,3,'','GMT Standard Time\r\n'),(828,'leipzig',12.3999996185303,51.3499984741211,52,'+01:00','W. Europe Standard Time\r\n'),(829,'leixlip',-6.48888874053955,53.366943359375,41,'','GMT Standard Time\r\n'),(830,'leon',-5.56666660308838,42.5999984741211,21,'+01:00','Romance Standard Time\r\n'),(831,'leon',-101.680557250977,21.1236114501953,6,'-06:00','Mexico Standard Time\r\n'),(832,'lexington, ky',-84.4952774047852,38.031665802002,8,'-05:00','Eastern Standard Time\r\n'),(833,'libreville',9.4166669845581,0.5,145,'+01:00','W. Central Africa Standard Time\r\n'),(834,'lille',3.06666660308838,50.6333351135254,28,'+01:00','Romance Standard Time\r\n'),(835,'lilongwe',33.7666664123535,-13.9833335876465,76,'+02:00','South Africa Standard Time\r\n'),(836,'lima',-77.0500030517578,-12.0500001907349,39,'-05:00','SA Pacific Standard Time\r\n'),(837,'limassol',33,35,146,'+02:00','FLE Standard Time\r\n'),(838,'limerick',-8.63333320617676,52.6666679382324,41,'','GMT Standard Time\r\n'),(839,'limoux',2.2213888168335,43.054443359375,28,'+01:00','Romance Standard Time\r\n'),(840,'lincoln, ne',-96.7024993896484,40.8136100769043,8,'-06:00','Central Standard Time\r\n'),(841,'linkoping',15.6255559921265,58.4158325195312,115,'+01:00','W. Europe Standard Time\r\n'),(842,'lipetsk',39.5666656494141,52.6166648864746,30,'+04:00','Russian Standard Time\r\n'),(843,'lisbon',-9.13333320617676,38.716667175293,50,'','GMT Standard Time\r\n'),(844,'lismore',153.278610229492,-28.8125,10,'+10:00','AUS Eastern Standard Time\r\n'),(845,'little rock, ar',-92.2788925170898,34.7244453430176,8,'-06:00','Central Standard Time\r\n'),(846,'liverpool',-2.96666669845581,53.4166679382324,3,'','GMT Standard Time\r\n'),(847,'ljubljana',14.514404296875,46.0499992370605,147,'+01:00','Central Europe Standard Time\r\n'),(848,'lome',1.35000002384186,6.16666650772095,148,'','Greenwich Standard Time\r\n'),(849,'london',0.300000011920929,51.466667175293,3,'','GMT Standard Time\r\n'),(850,'london, on',-81.2538909912109,42.9824981689453,2,'-05:00','Eastern Standard Time\r\n'),(851,'long beach, ca',-118.151947021484,33.789722442627,8,'-08:00','Pacific Standard Time\r\n'),(852,'long branch, nj',-73.9905548095703,40.2958335876465,8,'-05:00','Eastern Standard Time\r\n'),(853,'longyearbyen',15.6499996185303,78.216667175293,149,'+01:00','W. Europe Standard Time\r\n'),(854,'los angeles, ca',-118.24333190918,34.0522232055664,8,'-08:00','Pacific Standard Time\r\n'),(855,'los mochis',-108.98722076416,25.7916660308838,6,'-07:00','Mexico Standard Time 2\r\n'),(856,'louisville, ky',-85.7666702270508,38.25,8,'-05:00','Eastern Standard Time\r\n'),(857,'luancheng',114.650001525879,37.8833351135254,33,'+08:00','China Standard Time\r\n'),(858,'luanda',13.3333330154419,-7.16666650772095,150,'+01:00','W. Central Africa Standard Time\r\n'),(859,'lubbock, tx',-101.855278015137,33.5777778625488,8,'-06:00','Central Standard Time\r\n'),(860,'luchegorsk',134.300003051758,46.4333343505859,30,'+11:00','Vladivostok Standard Time\r\n'),(861,'lucknow',80.9166641235352,26.8500003814697,12,'+05:30','India Standard Time\r\n'),(862,'lugano',8.95333290100098,46.0033340454102,72,'+01:00','W. Europe Standard Time\r\n'),(863,'lugansk',39.2983322143555,48.5594444274902,24,'+02:00','Ukraine Standard Time\r\n'),(864,'lulea',22.216667175293,65.5833358764648,115,'+01:00','W. Europe Standard Time\r\n'),(865,'lumbini',83.263053894043,27.4874992370605,73,'+05:45','Nepal Standard Time\r\n'),(866,'lund',13.192777633667,55.7027778625488,115,'+01:00','W. Europe Standard Time\r\n'),(867,'lusaka',28.283332824707,-15.3999996185303,151,'+02:00','South Africa Standard Time\r\n'),(868,'luxembourg',6.15000009536743,49.6166648864746,152,'+01:00','Romance Standard Time\r\n'),(869,'luxor',32.6391677856445,25.7005558013916,19,'+02:00','Egypt Standard Time\r\n'),(870,'lviv',24,49.8330574035645,24,'+02:00','Ukraine Standard Time\r\n'),(871,'lyon',4.83222198486328,45.7577781677246,28,'+01:00','Romance Standard Time\r\n'),(872,'macapa',-51.0666656494141,0.0344444438815117,42,'-03:00','SA Eastern Standard Time\r\n'),(873,'macau',113.550003051758,22.2000007629395,33,'+08:00','China Standard Time\r\n'),(874,'mackay',149.183334350586,-21.1499996185303,10,'+10:00','E. Australia Standard Time\r\n'),(875,'madikeri',75.75,12.4166660308838,12,'+05:30','India Standard Time\r\n'),(876,'madison, wi',-89.4008331298828,43.0630569458008,8,'-06:00','Central Standard Time\r\n'),(877,'madrid',-3.68330383300781,40.3999938964844,21,'+01:00','Romance Standard Time\r\n'),(878,'madurai',78.1166687011719,9.9166669845581,12,'+05:30','India Standard Time\r\n'),(879,'magadan',150.799987792969,59.5666961669922,30,'+12:00','Magadan Standard Time\r\n'),(880,'magdeburg',11.6166667938232,52.1333351135254,52,'+01:00','W. Europe Standard Time\r\n'),(881,'magnolia, tx',-95.7505569458008,30.2091674804688,8,'-06:00','Central Standard Time\r\n'),(882,'mahabalipuram',80.1916656494141,12.6166667938232,12,'+05:30','India Standard Time\r\n'),(883,'mainz',8.26749992370605,49.9949989318848,52,'+01:00','W. Europe Standard Time\r\n'),(884,'majuro',171.066665649414,7.11666679382324,153,'+12:00','Marshall Islands Standard Time\r\n'),(885,'makassar',119.412223815918,-5.15194463729858,26,'+08:00','Singapore Standard Time\r\n'),(886,'malabo',8.78333377838135,3.75,154,'+01:00','W. Central Africa Standard Time\r\n'),(887,'malaga',-4.41666650772095,36.716667175293,21,'+01:00','Romance Standard Time\r\n'),(888,'male',73.5,4.16666650772095,155,'+05:00','West Asia Standard Time\r\n'),(889,'malmo',13.0013885498047,55.6033325195312,115,'+01:00','W. Europe Standard Time\r\n'),(890,'mamoudzou',45.216667175293,-12.7833337783813,156,'+03:00','E. Africa Standard Time\r\n'),(891,'managua',-85.6999969482422,12.1000003814697,92,'-06:00','Central America Standard Time\r\n'),(892,'manama',50.5999984741211,26.2000007629395,157,'+03:00','Arab Standard Time\r\n'),(893,'manaus',-60.0166664123535,-3.11666655540466,42,'-04:00','SA Western Standard Time\r\n'),(894,'manchester',-2.26666665077209,53.4833335876465,3,'','GMT Standard Time\r\n'),(895,'mandalay',96.0833358764648,21.9750003814697,142,'+06:30','Myanmar Standard Time\r\n'),(896,'mandarmoni',87.658332824707,21.6502780914307,12,'+05:30','India Standard Time\r\n'),(897,'mandurah',115.75,-32.533332824707,10,'+08:00','W. Australia Standard Time\r\n'),(898,'mangalia',28.5833339691162,43.8166656494141,38,'+02:00','FLE Standard Time\r\n'),(899,'mangalore',74.8499984741211,12.8666667938232,12,'+05:30','India Standard Time\r\n'),(900,'manila',121,14.5833330154419,51,'+08:00','Singapore Standard Time\r\n'),(901,'manisa',27.4297218322754,38.6222229003906,16,'+02:00','Turkey Standard Time\r\n'),(902,'mannheim',8.47666645050049,49.4847221374512,52,'+01:00','W. Europe Standard Time\r\n'),(903,'manzanillo',-77.1166687011719,20.3500003814697,93,'-05:00','Cuba Standard Time\r\n'),(904,'manzanillo',-104.317222595215,19.0505561828613,6,'-06:00','Mexico Standard Time\r\n'),(905,'maputo',32.533332824707,-25.966667175293,91,'+02:00','South Africa Standard Time\r\n'),(906,'maram bazar',94.1369476318359,25.4755554199219,12,'+05:30','India Standard Time\r\n'),(907,'marawi',124.291946411133,8.00277805328369,51,'+08:00','Singapore Standard Time\r\n'),(908,'marmaris',28.2708339691162,36.8547210693359,16,'+02:00','Turkey Standard Time\r\n'),(909,'marrakech',-8,31.6333332061768,87,'','Morocco Standard Time\r\n'),(910,'marseille',5.38333320617676,43.283332824707,28,'+01:00','Romance Standard Time\r\n'),(911,'masafi',56.164722442627,25.3033332824707,4,'+04:00','Arabian Standard Time\r\n'),(912,'maseru',27.4833335876465,-29.2999992370605,158,'+02:00','South Africa Standard Time\r\n'),(913,'masohi',128.923614501953,-3.34027767181396,26,'+09:00','Tokyo Standard Time\r\n'),(914,'mata-utu',-176.16667175293,-13.3000001907349,159,'+12:00','Marshall Islands Standard Time\r\n'),(915,'matale',80.6166687011719,7.46666669845581,95,'+05:30','India Standard Time\r\n'),(916,'matamoros',-97.5022201538086,25.8611106872559,6,'-06:00','Central Standard Time\r\n'),(917,'mataram',116.106941223145,-8.58194446563721,26,'+08:00','Singapore Standard Time\r\n'),(918,'mathura',77.6736145019531,27.4925003051758,12,'+05:30','India Standard Time\r\n'),(919,'mazari sharif',67.1080551147461,36.7075004577637,129,'+04:30','Afghanistan Standard Time\r\n'),(920,'mazatlan',-106.416664123535,23.216667175293,6,'-07:00','Mexico Standard Time 2\r\n'),(921,'mbabane',31.1499996185303,-26.3166675567627,160,'+02:00','South Africa Standard Time\r\n'),(922,'mbour',-16.966667175293,14.4166669845581,99,'','Greenwich Standard Time\r\n'),(923,'mdina',14.4016666412354,35.8858337402344,161,'+01:00','W. Europe Standard Time\r\n'),(924,'mecca',39.8166656494141,21.4166660308838,14,'+03:00','Arab Standard Time\r\n'),(925,'medan',98.6833343505859,3.58333325386047,26,'+07:00','SE Asia Standard Time\r\n'),(926,'medellin',-75.5752792358398,6.23583316802979,78,'-05:00','SA Pacific Standard Time\r\n'),(927,'medina',39.6202774047852,24.4608325958252,14,'+03:00','Arab Standard Time\r\n'),(928,'melaque',-104.703887939453,19.2252769470215,6,'-06:00','Mexico Standard Time\r\n'),(929,'melbourne',144.966705322266,-37.8166961669922,10,'+10:00','AUS Eastern Standard Time\r\n'),(930,'melbourne, fl',-80.5999984741211,28.0833339691162,8,'-05:00','Eastern Standard Time\r\n'),(931,'memphis, tn',-90.0500030517578,35.1500015258789,8,'-06:00','Central Standard Time\r\n'),(932,'mendoza',-68.8163909912109,-32.8824996948242,55,'-03:00','SA Eastern Standard Time\r\n'),(933,'menlo park, ca',-122.181114196777,37.4538879394531,8,'-08:00','Pacific Standard Time\r\n'),(934,'merida',-89.615837097168,20.9797229766846,6,'-06:00','Mexico Standard Time\r\n'),(935,'mexicali',-115.466667175293,32.6500015258789,6,'-08:00','Pacific Standard Time\r\n'),(936,'mexico city',-99.133056640625,19.4330558776855,6,'-06:00','Mexico Standard Time\r\n'),(937,'miami, fl',-80.1902770996094,25.7741661071777,8,'-05:00','Eastern Standard Time\r\n'),(938,'milan',9.18333339691162,45.466667175293,31,'+01:00','W. Europe Standard Time\r\n'),(939,'mill valley, ca',-122.544998168945,37.9061126708984,8,'-08:00','Pacific Standard Time\r\n'),(940,'milwaukee, wi',-87.9000015258789,43.033332824707,8,'-06:00','Central Standard Time\r\n'),(941,'minneapolis, mn',-93.2644424438477,44.9775009155273,8,'-06:00','Central Standard Time\r\n'),(942,'minsk',27.5666904449463,53.8999900817871,162,'+03:00','Belarus Standard Time\r\n'),(943,'miramar, fl',-80.333610534668,25.9786109924316,8,'-05:00','Eastern Standard Time\r\n'),(944,'mission, bc',-122.300003051758,49.1333312988281,2,'-08:00','Pacific Standard Time\r\n'),(945,'mississauga, on',-79.6263885498047,43.5486106872559,2,'-05:00','Eastern Standard Time\r\n'),(946,'mo',14.1833333969116,66.3333358764648,71,'+01:00','W. Europe Standard Time\r\n'),(947,'mobile, al',-88.0430526733398,30.6944446563721,8,'-06:00','Central Standard Time\r\n'),(948,'mogadishu',45.3499984741211,2.03333330154419,163,'+03:00','E. Africa Standard Time\r\n'),(949,'molalla, or',-122.577224731445,45.1474990844727,8,'-08:00','Pacific Standard Time\r\n'),(950,'monaco',7.41888904571533,43.7324981689453,164,'+01:00','Romance Standard Time\r\n'),(951,'moncton, nb',-64.775276184082,46.0944442749023,2,'-04:00','Atlantic Standard Time\r\n'),(952,'monrovia',-10.7833337783813,6.30000019073486,165,'','Greenwich Standard Time\r\n'),(953,'monte carlo',7.42555570602417,43.7405548095703,164,'+01:00','Romance Standard Time\r\n'),(954,'monterey, ca',-121.894721984863,36.6002769470215,8,'-08:00','Pacific Standard Time\r\n'),(955,'monterrey',-100.316703796387,25.6667022705078,6,'-06:00','Mexico Standard Time\r\n'),(956,'montevideo',-56.1500015258789,-34.9000015258789,166,'-03:00','Uruguay Standard Time\r\n'),(957,'montgomery, al',-86.2997207641602,32.3755569458008,8,'-06:00','Central Standard Time\r\n'),(958,'montgomery, tx',-95.6961135864258,30.3880558013916,8,'-06:00','Central Standard Time\r\n'),(959,'montpelier, vt',-72.571662902832,44.2627792358398,8,'-05:00','Eastern Standard Time\r\n'),(960,'montpellier',3.86666655540466,43.6166648864746,28,'+01:00','Romance Standard Time\r\n'),(961,'montpeyroux',3.50500011444092,43.695556640625,28,'+01:00','Romance Standard Time\r\n'),(962,'montreal, qc',-73.6391677856445,45.5455551147461,2,'-05:00','Eastern Standard Time\r\n'),(963,'moroni',43.25,-11.6999998092651,167,'+03:00','E. Africa Standard Time\r\n'),(964,'moscow',37.5833320617676,55.752197265625,30,'+04:00','Russian Standard Time\r\n'),(965,'motul',-89.2836074829102,21.0944442749023,6,'-06:00','Mexico Standard Time\r\n'),(966,'mount hagen',144.220001220703,-5.86472225189209,168,'+10:00','West Pacific Standard Time\r\n'),(967,'mount shasta city, ca',-122.310554504395,41.310001373291,8,'-08:00','Pacific Standard Time\r\n'),(968,'mountain view, ca',-122.083335876465,37.3833351135254,8,'-08:00','Pacific Standard Time\r\n'),(969,'mudumalai',76.5830535888672,11.5763893127441,12,'+05:30','India Standard Time\r\n'),(970,'mukachevo',22.716667175293,48.4500007629395,24,'+02:00','Ukraine Standard Time\r\n'),(971,'multan',71.4580535888672,30.1902770996094,54,'+05:00','Pakistan Standard Time\r\n'),(972,'mumbai',72.8499984741211,18.9333324432373,12,'+05:30','India Standard Time\r\n'),(973,'munich',11.5833330154419,48.1333351135254,52,'+01:00','W. Europe Standard Time\r\n'),(974,'munnar',77.0613861083984,10.0847225189209,12,'+05:30','India Standard Time\r\n'),(975,'murmansk',33.1333351135254,68.9833297729492,30,'+04:00','Russian Standard Time\r\n'),(976,'murom',42.0166664123535,55.5666656494141,30,'+04:00','Russian Standard Time\r\n'),(977,'murree',73.3938903808594,33.9063873291016,54,'+05:00','Pakistan Standard Time\r\n'),(978,'muscat',58.5833320617676,23.6000003814697,169,'+04:00','Arabian Standard Time\r\n'),(979,'myrtle beach, sc',-78.8941650390625,33.6966667175293,8,'-05:00','Eastern Standard Time\r\n'),(980,'mysore',76.6394424438477,12.2958335876465,12,'+05:30','India Standard Time\r\n'),(981,'nadiad',72.870002746582,22.7000007629395,12,'+05:30','India Standard Time\r\n'),(982,'nagasaki',129.866668701172,32.7666664123535,13,'+09:00','Tokyo Standard Time\r\n'),(983,'nagoya',136.91667175293,35.1500015258789,13,'+09:00','Tokyo Standard Time\r\n'),(984,'nagpur',79.0891647338867,21.155834197998,12,'+05:30','India Standard Time\r\n'),(985,'naha',127.692497253418,26.2047214508057,13,'+09:00','Tokyo Standard Time\r\n'),(986,'nairobi',36.8166961669922,-1.28329002857208,171,'+03:00','E. Africa Standard Time\r\n'),(987,'nakhodka',132.866668701172,42.8163871765137,30,'+11:00','Vladivostok Standard Time\r\n'),(988,'nanaimo, bc',-123.936668395996,49.1644439697266,2,'-08:00','Pacific Standard Time\r\n'),(989,'nanjing',118.783332824707,32.0499992370605,33,'+08:00','China Standard Time\r\n'),(990,'nantes',-1.56666672229767,47.216667175293,28,'+01:00','Romance Standard Time\r\n'),(991,'napier',176.899719238281,-39.5050010681152,48,'+12:00','New Zealand Standard Time\r\n'),(992,'naples',14.2527780532837,40.8400001525879,31,'+01:00','W. Europe Standard Time\r\n'),(993,'narvik',17.4333324432373,68.4499969482422,71,'+01:00','W. Europe Standard Time\r\n'),(994,'nashville, tn',-86.783332824707,36.1666679382324,8,'-06:00','Central Standard Time\r\n'),(995,'nassau',-77.3333358764648,25.0666675567627,172,'-05:00','Eastern Standard Time\r\n'),(996,'navasota, tx',-96.0833358764648,30.3833332061768,8,'-06:00','Central Standard Time\r\n'),(997,'navi mumbai',73.0297241210938,19.0330562591553,12,'+05:30','India Standard Time\r\n'),(998,'negombo',79.8341674804688,7.20944452285767,95,'+05:30','India Standard Time\r\n'),(999,'neuquen',-68.0666656494141,-38.9500007629395,55,'-03:00','SA Eastern Standard Time\r\n'),(1000,'new delhi',77.2167053222656,28.6166667938232,12,'+05:30','India Standard Time\r\n'),(1001,'new orleans, la',-90.0688858032227,29.953332901001,8,'-06:00','Central Standard Time\r\n'),(1002,'new ross',-6.94999980926514,52.4000015258789,41,'','GMT Standard Time\r\n'),(1003,'new westminster, bc',-122.91471862793,49.2036094665527,2,'-08:00','Pacific Standard Time\r\n'),(1004,'new york, ny',-73.916389465332,40.7333335876465,8,'-05:00','Eastern Standard Time\r\n'),(1005,'newark, nj',-74.1725006103516,40.7355537414551,8,'-05:00','Eastern Standard Time\r\n'),(1006,'newcastle',151.781112670898,-32.9263877868652,10,'+10:00','AUS Eastern Standard Time\r\n'),(1007,'newcastle upon tyne',-1.61027777194977,54.9758338928223,3,'','GMT Standard Time\r\n'),(1008,'newport',-2.98333334922791,51.5999984741211,3,'','GMT Standard Time\r\n'),(1009,'niagara falls, ny',-79.0500030517578,43.0999984741211,8,'-05:00','Eastern Standard Time\r\n'),(1010,'niagara falls, on',-79.0999984741211,43.0999984741211,2,'-05:00','Eastern Standard Time\r\n'),(1011,'niamey',2.11666655540466,13.5166664123535,102,'+01:00','W. Central Africa Standard Time\r\n'),(1012,'nice',7.26666688919067,43.7000007629395,28,'+01:00','Romance Standard Time\r\n'),(1013,'nicosia',33.3666648864746,35.1666679382324,146,'+02:00','FLE Standard Time\r\n'),(1014,'niigata',139.050003051758,37.9166679382324,13,'+09:00','Tokyo Standard Time\r\n'),(1015,'nikolaev',32.0163879394531,46.966667175293,24,'+02:00','Ukraine Standard Time\r\n'),(1016,'nimes',4.34999990463257,43.8499984741211,28,'+01:00','Romance Standard Time\r\n'),(1017,'ningbo',121.543891906738,29.8683338165283,33,'+08:00','China Standard Time\r\n'),(1018,'nizhniy novgorod',43.9333343505859,56.283332824707,30,'+04:00','Russian Standard Time\r\n'),(1019,'nogales',-110.944725036621,31.3308334350586,6,'-07:00','US Mountain Standard Time\r\n'),(1020,'nome, ak',-164.600006103516,64.5330581665039,8,'-09:00','Alaskan Standard Time\r\n'),(1021,'norfolk, va',-76.283332824707,36.8499984741211,8,'-05:00','Eastern Standard Time\r\n'),(1022,'north bay, on',-79.4341659545898,46.3191680908203,2,'-05:00','Eastern Standard Time\r\n'),(1023,'north bend, or',-124.22444152832,43.4063873291016,8,'-08:00','Pacific Standard Time\r\n'),(1024,'north ryde',151.124450683594,-33.7966651916504,10,'+10:00','AUS Eastern Standard Time\r\n'),(1025,'norwich',1.28333330154419,52.6500015258789,3,'','GMT Standard Time\r\n'),(1026,'nouakchott',-15.9833335876465,18.0833339691162,173,'','Greenwich Standard Time\r\n'),(1027,'noumea',166.449996948242,-22.2666664123535,138,'+11:00','Central Pacific Standard Time\r\n'),(1028,'novgorod',31.283332824707,58.5499992370605,30,'+04:00','Russian Standard Time\r\n'),(1029,'novorossiysk',37.783332824707,44.716667175293,30,'+04:00','Russian Standard Time\r\n'),(1030,'novosibirsk',82.9166641235352,55.0411071777344,30,'+07:00','Novosibirsk Standard Time\r\n'),(1031,'nuevo laredo',-99.5605545043945,27.4811115264893,6,'-06:00','Central Standard Time\r\n'),(1032,'nurnberg',11.0666666030884,49.4500007629395,52,'+01:00','W. Europe Standard Time\r\n'),(1033,'nuuk',-51.716667175293,64.1833343505859,140,'-03:00','Greenland Standard Time\r\n'),(1034,'odense',10.390832901001,55.3963890075684,1,'+01:00','Romance Standard Time\r\n'),(1035,'odessa',30.716667175293,46.466667175293,24,'+02:00','Ukraine Standard Time\r\n'),(1036,'ohrid',20.8194446563721,41.1216659545898,141,'+01:00','Central European Standard Time\r\n'),(1037,'ojinaga',-104.417778015137,29.5558338165283,6,'-06:00','Central Standard Time\r\n'),(1038,'okara',73.4483337402344,30.8013896942139,54,'+05:00','Pakistan Standard Time\r\n'),(1039,'okha',142.933334350586,53.5833320617676,30,'+11:00','Khabarovsk Standard Time\r\n'),(1040,'okhotsk',143.199996948242,59.3499984741211,30,'+11:00','Khabarovsk Standard Time\r\n'),(1041,'okinawa',127.815551757812,26.338888168335,13,'+09:00','Tokyo Standard Time\r\n'),(1042,'oklahoma city, ok',-97.5166702270508,35.466667175293,8,'-06:00','Central Standard Time\r\n'),(1043,'olanchito',-86.5663909912109,15.4833335876465,175,'-06:00','Central America Standard Time\r\n'),(1044,'olinda',-34.8499984741211,-8,42,'-03:00','SA Eastern Standard Time\r\n'),(1045,'olympia, wa',-122.901664733887,47.0449981689453,8,'-08:00','Pacific Standard Time\r\n'),(1046,'omaha, ne',-95.9422225952148,41.2597236633301,8,'-06:00','Central Standard Time\r\n'),(1047,'omsk',73.25,55.0666656494141,30,'+07:00','Novosibirsk Standard Time\r\n'),(1048,'onitsha',6.78333330154419,6.16666650772095,5,'+01:00','W. Central Africa Standard Time\r\n'),(1049,'ootacamund',76.6947250366211,11.4116668701172,12,'+05:30','India Standard Time\r\n'),(1050,'oradea',21.9333324432373,47.0499992370605,38,'+02:00','FLE Standard Time\r\n'),(1051,'orange',149.100006103516,-33.2836112976074,10,'+10:00','AUS Eastern Standard Time\r\n'),(1052,'oranjestad',-70.0263900756836,12.5244445800781,176,'-04:00','SA Western Standard Time\r\n'),(1053,'orlando, fl',-81.383056640625,28.5330562591553,8,'-05:00','Eastern Standard Time\r\n'),(1054,'osaka',135.5,34.6667022705078,13,'+09:00','Tokyo Standard Time\r\n'),(1055,'oshawa, on',-78.8600006103516,43.8899993896484,2,'-05:00','Eastern Standard Time\r\n'),(1056,'oslo',10.6833333969116,59.9333343505859,71,'+01:00','W. Europe Standard Time\r\n'),(1057,'ostrov',28.3166675567627,57.3499984741211,30,'+04:00','Russian Standard Time\r\n'),(1058,'ottawa, on',-75.6980590820312,45.4236106872559,2,'-05:00','Eastern Standard Time\r\n'),(1059,'ouagadougou',-1.53333330154419,12.3666667938232,177,'','Greenwich Standard Time\r\n'),(1060,'oulu',25.466667175293,65.0166702270508,125,'+02:00','FLE Standard Time\r\n'),(1061,'oviedo',-5.84999990463257,43.3666648864746,21,'+01:00','Romance Standard Time\r\n'),(1062,'padang',100.349998474121,-0.949999988079071,26,'+07:00','SE Asia Standard Time\r\n'),(1063,'palembang',104.75,-2.98333334922791,26,'+07:00','SE Asia Standard Time\r\n'),(1064,'palikir',158.183334350586,6.91666650772095,137,'+11:00','Central Pacific Standard Time\r\n'),(1065,'palma',2.65000009536743,39.5999984741211,21,'+01:00','Romance Standard Time\r\n'),(1066,'palmas',-48.3316650390625,-10.1688890457153,42,'-03:00','E. South America Standard Time\r\n'),(1067,'palo alto, ca',-122.150001525879,37.4500007629395,8,'-08:00','Pacific Standard Time\r\n'),(1068,'panaji',73.8183364868164,15.4922218322754,12,'+05:30','India Standard Time\r\n'),(1069,'panama city',-78.5,8.94972229003906,178,'-05:00','SA Pacific Standard Time\r\n'),(1070,'papeete',-149.566665649414,-17.533332824707,179,'-10:00','Hawaiian Standard Time\r\n'),(1071,'paramaribo',-55.1666679382324,5.81666660308838,180,'-03:00','SA Eastern Standard Time\r\n'),(1072,'paraparaumu',175.008895874023,-40.9136123657227,48,'+12:00','New Zealand Standard Time\r\n'),(1073,'paris',2.33329772949219,48.86669921875,28,'+01:00','Romance Standard Time\r\n'),(1074,'parsippany, nj',-74.4269409179688,40.8577766418457,8,'-05:00','Eastern Standard Time\r\n'),(1075,'patna',85.1352767944336,25.6138896942139,12,'+05:30','India Standard Time\r\n'),(1076,'patras',21.7363891601562,38.2536125183105,47,'+02:00','FLE Standard Time\r\n'),(1077,'pearl, ms',-90.1319427490234,32.2744445800781,8,'-06:00','Central Standard Time\r\n'),(1078,'pedro juan caballero',-55.75,-22.533332824707,46,'-04:00','Paraguay Standard Time\r\n'),(1079,'pensacola, fl',-87.2122192382812,30.4738883972168,8,'-06:00','Central Standard Time\r\n'),(1080,'penza',45,53.2000007629395,30,'+04:00','Russian Standard Time\r\n'),(1081,'perm',56.25,58,30,'+06:00','Ekaterinburg Standard Time\r\n'),(1082,'perth',115.816665649414,-31.966667175293,10,'+08:00','W. Australia Standard Time\r\n'),(1083,'peshawar',71.5447235107422,34.0041656494141,54,'+05:00','Pakistan Standard Time\r\n'),(1084,'peterhof',29.9166660308838,59.8666648864746,30,'+04:00','Russian Standard Time\r\n'),(1085,'petropavlovsk',158.649719238281,53.0163879394531,30,'+12:00','Magadan Standard Time\r\n'),(1086,'petropolis',-43.1822204589844,-22.5047225952148,42,'-03:00','E. South America Standard Time\r\n'),(1087,'philadelphia, pa',-75.1638870239258,39.9516677856445,8,'-05:00','Eastern Standard Time\r\n'),(1088,'philipsburg',-63.0475006103516,18.029167175293,181,'-04:00','SA Western Standard Time\r\n'),(1089,'phnom penh',104.916664123535,11.5666666030884,182,'+07:00','SE Asia Standard Time\r\n'),(1090,'phoenix, az',-112.066390991211,33.4500007629395,8,'-07:00','US Mountain Standard Time\r\n'),(1091,'phuket',98.3833312988281,7.88333320617676,61,'+07:00','SE Asia Standard Time\r\n'),(1092,'pickering, on',-79.083610534668,43.8380546569824,2,'-05:00','Eastern Standard Time\r\n'),(1093,'piedras negras',-100.524719238281,28.6977787017822,6,'-06:00','Central Standard Time\r\n'),(1094,'pierre, sd',-100.317779541016,44.377498626709,8,'-06:00','Central Standard Time\r\n'),(1095,'piestany',17.8166675567627,48.5999984741211,79,'+01:00','Central Europe Standard Time\r\n'),(1096,'pirot',22.6013889312744,43.166389465332,69,'+01:00','Central Europe Standard Time\r\n'),(1097,'pisa',10.3966665267944,43.7161102294922,31,'+01:00','W. Europe Standard Time\r\n'),(1098,'pittsburgh, pa',-80.0019454956055,40.4383316040039,8,'-05:00','Eastern Standard Time\r\n'),(1099,'piura',-80.6247253417969,-5.19361114501953,39,'-05:00','SA Pacific Standard Time\r\n'),(1100,'playa del carmen',-87.079719543457,20.6286106109619,6,'-06:00','Mexico Standard Time\r\n'),(1101,'plymouth',-4.16666650772095,50.4000015258789,3,'','GMT Standard Time\r\n'),(1102,'podgorica',19.268611907959,42.4425010681152,183,'+01:00','Central Europe Standard Time\r\n'),(1103,'point pleasant beach, nj',-74.0497207641602,40.091667175293,8,'-05:00','Eastern Standard Time\r\n'),(1104,'polonnaruwa',81.008056640625,7.93277788162231,95,'+05:30','India Standard Time\r\n'),(1105,'pomalaa',121.595832824707,-4.0533332824707,26,'+08:00','Singapore Standard Time\r\n'),(1106,'ponta delgada',-25.6666660308838,37.75,50,'-01:00','Azores Standard Time\r\n'),(1107,'poole',-1.98722219467163,50.7150001525879,3,'','GMT Standard Time\r\n'),(1108,'porbandar',69.611946105957,21.6433334350586,12,'+05:30','India Standard Time\r\n'),(1109,'porirua',174.841384887695,-41.1341667175293,48,'+12:00','New Zealand Standard Time\r\n'),(1110,'port angeles, wa',-123.460830688477,48.1158332824707,8,'-08:00','Pacific Standard Time\r\n'),(1111,'port arthur',147.850006103516,-43.1500015258789,10,'+10:00','Tasmania Standard Time\r\n'),(1112,'port elizabeth',25.5833339691162,-33.966667175293,77,'+02:00','South Africa Standard Time\r\n'),(1113,'port harcourt',7,4.71666669845581,5,'+01:00','W. Central Africa Standard Time\r\n'),(1114,'port hedland',118.599998474121,-20.3166675567627,10,'+08:00','W. Australia Standard Time\r\n'),(1115,'port louis',57.4988899230957,-20.1619453430176,110,'+04:00','Mauritius Standard Time\r\n'),(1116,'port moresby',147.192504882812,-9.46470642089844,168,'+10:00','West Pacific Standard Time\r\n'),(1117,'port orange, fl',-81,29.1333332061768,8,'-05:00','Eastern Standard Time\r\n'),(1118,'port vila',168.316665649414,-17.7333335876465,184,'+11:00','Central Pacific Standard Time\r\n'),(1119,'port of spain',-61.5,10.6666669845581,185,'-04:00','SA Western Standard Time\r\n'),(1120,'port-au-prince',-72.3333358764648,18.5330562591553,186,'-05:00','Eastern Standard Time\r\n'),(1121,'portland, or',-122.669998168945,45.5233345031738,8,'-08:00','Pacific Standard Time\r\n'),(1122,'porto',-8.58333301544189,41.1666679382324,50,'','GMT Standard Time\r\n'),(1123,'porto alegre',-51.2000007629395,-30.033332824707,42,'-03:00','E. South America Standard Time\r\n'),(1124,'porto novo',2.63333344459534,6.48333311080933,97,'+01:00','W. Central Africa Standard Time\r\n'),(1125,'portsmouth',-1.08333337306976,50.8166656494141,3,'','GMT Standard Time\r\n'),(1126,'posadas',-55.9000015258789,-27.3997230529785,55,'-03:00','Argentina Standard Time\r\n'),(1127,'prague',14.4333333969116,50.0833320617676,82,'+01:00','Central Europe Standard Time\r\n'),(1128,'praia',-23.5166664123535,14.9166669845581,187,'-01:00','Cape Verde Standard Time\r\n'),(1129,'prievidza',18.6208324432373,48.7708320617676,79,'+01:00','Central Europe Standard Time\r\n'),(1130,'prince george, bc',-122.749725341797,53.9172210693359,2,'-08:00','Pacific Standard Time\r\n'),(1131,'princeton, nj',-74.6597213745117,40.349723815918,8,'-05:00','Eastern Standard Time\r\n'),(1132,'pristina',21.1788883209229,42.6741676330566,188,'+01:00','Central Europe Standard Time\r\n'),(1133,'progreso',-89.6699981689453,21.2800006866455,6,'-06:00','Mexico Standard Time\r\n'),(1134,'pskov',28.3500003814697,57.8166656494141,30,'+04:00','Russian Standard Time\r\n'),(1135,'puebla',-98.1666641235352,19.0499992370605,6,'-06:00','Mexico Standard Time\r\n'),(1136,'puerto ayora',-90.3136138916016,-0.745277762413025,25,'-06:00','Central America Standard Time\r\n'),(1137,'puerto baquerizo moreno',-89.6105575561523,-0.901388883590698,25,'-06:00','Central America Standard Time\r\n'),(1138,'puerto penasco',-113.536666870117,31.3180561065674,6,'-07:00','US Mountain Standard Time\r\n'),(1139,'puerto plata',-70.692497253418,19.796667098999,189,'-04:00','SA Western Standard Time\r\n'),(1140,'puerto vallarta',-105.215278625488,20.6508331298828,6,'-06:00','Mexico Standard Time\r\n'),(1141,'pune',73.8666687011719,18.533332824707,12,'+05:30','India Standard Time\r\n'),(1142,'puri',85.8249969482422,19.799165725708,12,'+05:30','India Standard Time\r\n'),(1143,'puttgarden',11.2124996185303,54.4961128234863,52,'+01:00','W. Europe Standard Time\r\n'),(1144,'pyongyang',125.783332824707,39,190,'+09:00','Tokyo Standard Time\r\n'),(1145,'qatif',49.9622230529785,26.6666660308838,14,'+03:00','Arab Standard Time\r\n'),(1146,'qingdao',120.333335876465,36.0833320617676,33,'+08:00','China Standard Time\r\n'),(1147,'quartzsite, az',-114.230003356934,33.6638870239258,8,'-07:00','US Mountain Standard Time\r\n'),(1148,'quebec city, qc',-71.2147216796875,46.8125,2,'-05:00','Eastern Standard Time\r\n'),(1149,'quetta',67.0224990844727,30.2099990844727,54,'+05:00','Pakistan Standard Time\r\n'),(1150,'quezaltenango',-91.5166702270508,14.8333330154419,35,'-06:00','Guatemala Standard Time\r\n'),(1151,'quito',-78.5,-0.216705322265625,25,'-05:00','SA Pacific Standard Time\r\n'),(1152,'rabat',-5.15000009536743,34.0330543518066,87,'','Morocco Standard Time\r\n'),(1153,'rahim yar khan',70.2997207641602,28.4166660308838,54,'+05:00','Pakistan Standard Time\r\n'),(1154,'rajahmundry',81.7877807617188,17.0102787017822,12,'+05:30','India Standard Time\r\n'),(1155,'raleigh, nc',-78.6433334350586,35.7797241210938,8,'-05:00','Eastern Standard Time\r\n'),(1156,'ramstein',7.55000019073486,49.4500007629395,52,'+01:00','W. Europe Standard Time\r\n'),(1157,'ranchi',85.3338851928711,23.3586120605469,12,'+05:30','India Standard Time\r\n'),(1158,'rangoon',96.1666641235352,16.783332824707,142,'+06:30','Myanmar Standard Time\r\n'),(1159,'ras al khaimah',55.9444427490234,25.788610458374,4,'+04:00','Arabian Standard Time\r\n'),(1160,'rawson',-65.1002807617188,-43.2999992370605,55,'-03:00','SA Eastern Standard Time\r\n'),(1161,'reading',-0.969166696071625,51.4550018310547,3,'','GMT Standard Time\r\n'),(1162,'recife',-34.8758316040039,-8.05416679382324,42,'-03:00','SA Eastern Standard Time\r\n'),(1163,'red deer, ab',-113.811111450195,52.2680549621582,2,'-07:00','Mountain Standard Time\r\n'),(1164,'redmond, wa',-122.116668701172,47.6666679382324,8,'-08:00','Pacific Standard Time\r\n'),(1165,'regina, sk',-104.618057250977,50.4472236633301,2,'-06:00','Canada Central Standard Time\r\n'),(1166,'reims',4.03333330154419,49.2333335876465,28,'+01:00','Romance Standard Time\r\n'),(1167,'rennes',-1.68333327770233,48.1166648864746,28,'+01:00','Romance Standard Time\r\n'),(1168,'reno, nv',-119.814445495605,39.5302772521973,8,'-08:00','Pacific Standard Time\r\n'),(1169,'revelstoke, bc',-118.197776794434,50.9969444274902,2,'-08:00','Pacific Standard Time\r\n'),(1170,'reykjavik',-20.033332824707,64.1500015258789,191,'','Greenwich Standard Time\r\n'),(1171,'reynosa',-98.2830581665039,26.0666675567627,6,'-06:00','Central Standard Time\r\n'),(1172,'rhodes',28.2199993133545,36.4336128234863,47,'+02:00','FLE Standard Time\r\n'),(1173,'richmond, in',-84.8902740478516,39.8288879394531,8,'-05:00','Eastern Standard Time\r\n'),(1174,'richmond, va',-77.4605560302734,37.5536117553711,8,'-05:00','Eastern Standard Time\r\n'),(1175,'riga',24.1000003814697,56.9499893188477,192,'+02:00','FLE Standard Time\r\n'),(1176,'rio branco',-67.807502746582,-9.97388935089111,42,'-04:00','SA Western Standard Time\r\n'),(1177,'rio cuarto',-64.3547210693359,-33.1280555725098,55,'-03:00','Argentina Standard Time\r\n'),(1178,'rio gallegos',-69.2330551147461,-51.6163902282715,55,'-03:00','SA Eastern Standard Time\r\n'),(1179,'rio rancho, nm',-106.670555114746,35.2861099243164,8,'-07:00','Mountain Standard Time\r\n'),(1180,'rio de janeiro',-43.2094459533691,-22.9036102294922,42,'-03:00','E. South America Standard Time\r\n'),(1181,'rivera',-55.5499992370605,-30.8999996185303,166,'-03:00','Uruguay Standard Time\r\n'),(1182,'riverton, ut',-111.938888549805,40.5222206115723,8,'-07:00','Mountain Standard Time\r\n'),(1183,'riyadh',46.716667175293,24.6333332061768,14,'+03:00','Arab Standard Time\r\n'),(1184,'road town',-64.6166687011719,18.4333324432373,193,'-04:00','SA Western Standard Time\r\n'),(1185,'rodby',11.3861112594604,54.6958351135254,1,'+01:00','W. Europe Standard Time\r\n'),(1186,'rome',12.4833335876465,41.8999900817871,31,'+01:00','W. Europe Standard Time\r\n'),(1187,'rosario',-60.6666679382324,-32.9333343505859,55,'-03:00','Argentina Standard Time\r\n'),(1188,'roseau',-61.3833351135254,15.3000001907349,194,'-04:00','SA Western Standard Time\r\n'),(1189,'rostock',12.0833330154419,54.0999984741211,52,'+01:00','W. Europe Standard Time\r\n'),(1190,'rostov na donu',39.6833343505859,47.2333335876465,30,'+04:00','Russian Standard Time\r\n'),(1191,'rotterdam',4.48333311080933,51.9166679382324,27,'+01:00','W. Europe Standard Time\r\n'),(1192,'rovaniemi',25.7247219085693,66.4969482421875,125,'+02:00','FLE Standard Time\r\n'),(1193,'russell springs, ky',-85.0719451904297,37.0561103820801,8,'-06:00','Central Standard Time\r\n'),(1194,'ryazan',39.7000007629395,54.5999984741211,30,'+04:00','Russian Standard Time\r\n'),(1195,'rybinsk',38.8166656494141,58.0499992370605,30,'+04:00','Russian Standard Time\r\n'),(1196,'sacramento, ca',-121.48722076416,38.5736122131348,8,'-08:00','Pacific Standard Time\r\n'),(1197,'saint john, nb',-66.0633316040039,45.2730560302734,2,'-04:00','Atlantic Standard Time\r\n'),(1198,'saint-denis',55.4500007629395,-20.8833332061768,196,'+04:00','Arabian Standard Time\r\n'),(1199,'saint-pierre',-56.1833343505859,46.7830543518066,197,'-03:00','St Pierre and Miquelon Standard Time\r\n'),(1200,'saipan',145.75,15.1833333969116,198,'+10:00','West Pacific Standard Time\r\n'),(1201,'salem, or',-123.027221679688,44.9369430541992,8,'-08:00','Pacific Standard Time\r\n'),(1202,'salt lake city, ut',-111.888053894043,40.7716674804688,8,'-07:00','Mountain Standard Time\r\n'),(1203,'salta',-65.4080581665039,-24.7891674041748,55,'-03:00','SA Eastern Standard Time\r\n'),(1204,'salto',-57.966667175293,-31.3999996185303,166,'-03:00','Uruguay Standard Time\r\n'),(1205,'salvador',-37.5163879394531,-11.0333337783813,42,'-03:00','Bahia Brazil Standard Time\r\n'),(1206,'salzburg',13.0500001907349,47.9000015258789,120,'+01:00','W. Europe Standard Time\r\n'),(1207,'samara',50.099723815918,53.1333351135254,30,'+04:00','Russian Standard Time\r\n'),(1208,'samsun',36.3313903808594,41.2927780151367,16,'+02:00','Turkey Standard Time\r\n'),(1209,'san antonio, tx',-98.4936141967773,29.4249992370605,8,'-06:00','Central Standard Time\r\n'),(1210,'san bruno, ca',-122.43138885498,37.627498626709,8,'-08:00','Pacific Standard Time\r\n'),(1211,'san carlos',-54.9166679382324,-34.7999992370605,166,'-03:00','Uruguay Standard Time\r\n'),(1212,'san carlos',-111.043609619141,27.963888168335,6,'-07:00','US Mountain Standard Time\r\n'),(1213,'san diego, ca',-117.163887023926,32.7188873291016,8,'-08:00','Pacific Standard Time\r\n'),(1214,'san francisco, ca',-122.433334350586,37.7830543518066,8,'-08:00','Pacific Standard Time\r\n'),(1215,'san isidro',-83.7069473266602,9.36888885498047,17,'-06:00','Central America Standard Time\r\n'),(1216,'san jose',-84.0833358764648,9.93333339691162,17,'-06:00','Central America Standard Time\r\n'),(1217,'san jose, ca',-121.900001525879,37.3333320617676,8,'-08:00','Pacific Standard Time\r\n'),(1218,'san juan',-66.1333312988281,18.4333324432373,199,'-04:00','SA Western Standard Time\r\n'),(1219,'san juan',-68.5269470214844,-31.53444480896,55,'-03:00','SA Eastern Standard Time\r\n'),(1220,'san lorenzo',-60.7663879394531,-32.75,55,'-03:00','Argentina Standard Time\r\n'),(1221,'san luis',-66.3475036621094,-33.3158340454102,55,'-03:00','Argentina - San Luis Standard Time\r\n'),(1222,'san luis obispo, ca',-120.65860748291,35.2827758789062,8,'-08:00','Pacific Standard Time\r\n'),(1223,'san marino',12.4499998092651,43.9500007629395,200,'+01:00','W. Europe Standard Time\r\n'),(1224,'san mateo, ca',-122.333335876465,37.5666656494141,8,'-08:00','Pacific Standard Time\r\n'),(1225,'san pedro sula',-88.0330581665039,15.5,175,'-06:00','Central America Standard Time\r\n'),(1226,'san salvador',-89.1999969482422,13.6999998092651,143,'-06:00','Central America Standard Time\r\n'),(1227,'san sebastian',-1.98333334922791,43.3166656494141,21,'+01:00','Romance Standard Time\r\n'),(1228,'san sebastian del oeste',-104.85277557373,20.7611103057861,6,'-06:00','Mexico Standard Time\r\n'),(1229,'sanaa',44.2000007629395,15.3500003814697,11,'+03:00','Arab Standard Time\r\n'),(1230,'santa ana',-89.5524978637695,13.9961109161377,143,'-06:00','Central America Standard Time\r\n'),(1231,'santa clara',-79.966667175293,22.416389465332,93,'-05:00','Cuba Standard Time\r\n'),(1232,'santa clara, ca',-121.949996948242,37.3499984741211,8,'-08:00','Pacific Standard Time\r\n'),(1233,'santa cruz',122.032501220703,13.4805555343628,51,'+08:00','Singapore Standard Time\r\n'),(1234,'santa cruz de tenerife',-16.25,28.466667175293,21,'','GMT Standard Time\r\n'),(1235,'santa fe',-60.7000007629395,-31.6166667938232,55,'-03:00','Argentina Standard Time\r\n'),(1236,'santa fe, nm',-105.938056945801,35.6816673278809,8,'-07:00','Mountain Standard Time\r\n'),(1237,'santa rosa',-88.7830581665039,14.7663888931274,175,'-06:00','Central America Standard Time\r\n'),(1238,'santa rosa',-64.2877807617188,-36.627498626709,55,'-03:00','SA Eastern Standard Time\r\n'),(1239,'santarem',-54.6986122131348,-2.44055557250977,42,'-03:00','SA Eastern Standard Time\r\n'),(1240,'santiago',-70.6667022705078,-33.4499969482422,40,'-04:00','Chile Standard Time\r\n'),(1241,'santiago',-100.150833129883,25.4277782440186,6,'-06:00','Mexico Standard Time\r\n'),(1242,'santiago de cuba',-75.8163909912109,20.0163879394531,93,'-05:00','Cuba Standard Time\r\n'),(1243,'santiago de los caballeros',-70.6999969482422,19.4500007629395,189,'-04:00','SA Western Standard Time\r\n'),(1244,'santo domingo',-69.9166641235352,18.4833335876465,189,'-04:00','SA Western Standard Time\r\n'),(1245,'sanxiang',113.416664123535,22.3500003814697,33,'+08:00','China Standard Time\r\n'),(1246,'sao jose do rio preto',-49.3808326721191,-20.8080558776855,42,'-03:00','E. South America Standard Time\r\n'),(1247,'sao paulo',-45.3666648864746,-22.4333324432373,42,'-03:00','E. South America Standard Time\r\n'),(1248,'sao tome',6.73333311080933,0.333333343267441,201,'','Greenwich Standard Time\r\n'),(1249,'sapporo',141.353912353516,43.0547027587891,13,'+09:00','Tokyo Standard Time\r\n'),(1250,'sarajevo',18.4166660308838,43.8666648864746,63,'+01:00','Central European Standard Time\r\n'),(1251,'saransk',45.1666679382324,54.1833343505859,30,'+04:00','Russian Standard Time\r\n'),(1252,'saskatoon, sk',-106.670280456543,52.1291656494141,2,'-06:00','Canada Central Standard Time\r\n'),(1253,'saxonburg, pa',-79.8166656494141,40.75,8,'-05:00','Eastern Standard Time\r\n'),(1254,'schaffhausen',8.63333320617676,47.7000007629395,72,'+01:00','W. Europe Standard Time\r\n'),(1255,'seattle, wa',-122.347503662109,47.6208343505859,8,'-08:00','Pacific Standard Time\r\n'),(1256,'secunderabad',78.5419464111328,17.4991664886475,12,'+05:30','India Standard Time\r\n'),(1257,'semarang',110.433334350586,-6.96666669845581,26,'+07:00','SE Asia Standard Time\r\n'),(1258,'sendai',140.883331298828,38.25,13,'+09:00','Tokyo Standard Time\r\n'),(1259,'seoul',126.966667175293,37.5499992370605,85,'+09:00','Korea Standard Time\r\n'),(1260,'sergiev posad',38.1333312988281,56.3166656494141,30,'+04:00','Russian Standard Time\r\n'),(1261,'sete',3.6966667175293,43.401668548584,28,'+01:00','Romance Standard Time\r\n'),(1262,'sevastopol',33.5330543518066,44.599723815918,24,'+02:00','Ukraine Standard Time\r\n'),(1263,'severodonetsk',38.497501373291,48.9502792358398,24,'+02:00','Ukraine Standard Time\r\n'),(1264,'sevilla',-5.96666669845581,37.3833351135254,21,'+01:00','Romance Standard Time\r\n'),(1265,'shanghai',121.449996948242,31.2333335876465,33,'+08:00','China Standard Time\r\n'),(1266,'shannon',-8.91666698455811,52.7000007629395,41,'','GMT Standard Time\r\n'),(1267,'sharjah',55.4105567932129,25.3719444274902,4,'+04:00','Arabian Standard Time\r\n'),(1268,'sharm el sheikh',34.3916664123535,27.9780559539795,19,'+02:00','Egypt Standard Time\r\n'),(1269,'sheffield',-1.46472227573395,53.383056640625,3,'','GMT Standard Time\r\n'),(1270,'shekou',113.91805267334,22.4886112213135,33,'+08:00','China Standard Time\r\n'),(1271,'shenyang',123.383331298828,41.7999992370605,33,'+08:00','China Standard Time\r\n'),(1272,'shenzhen',114.116668701172,22.5499992370605,33,'+08:00','China Standard Time\r\n'),(1273,'shijiazhuang',114.5,38.0499992370605,33,'+08:00','China Standard Time\r\n'),(1274,'shikarpur',68.642219543457,27.9616661071777,54,'+05:00','Pakistan Standard Time\r\n'),(1275,'shimla',77.1644439697266,31.1036109924316,12,'+05:30','India Standard Time\r\n'),(1276,'shiraz',52.5313873291016,29.6019439697266,109,'+03:30','Iran Standard Time\r\n'),(1277,'sialkot',74.5552749633789,32.5166664123535,54,'+05:00','Pakistan Standard Time\r\n'),(1278,'sibiu',24.1499996185303,45.783332824707,38,'+02:00','FLE Standard Time\r\n'),(1279,'siem reap',103.861663818359,13.3588886260986,182,'+07:00','SE Asia Standard Time\r\n'),(1280,'sigiriya',80.7291641235352,7.95805549621582,95,'+05:30','India Standard Time\r\n'),(1281,'silang',120.974998474121,14.2305555343628,51,'+08:00','Singapore Standard Time\r\n'),(1282,'simferopol',34.099723815918,44.9500007629395,24,'+02:00','Ukraine Standard Time\r\n'),(1283,'sines',-8.86666679382324,37.9500007629395,50,'','GMT Standard Time\r\n'),(1284,'singapore',103.849998474121,1.29999995231628,202,'+08:00','Singapore Standard Time\r\n'),(1285,'sittard',5.86666679382324,51,27,'+01:00','W. Europe Standard Time\r\n'),(1286,'sivakasi',77.7980575561523,9.44861125946045,12,'+05:30','India Standard Time\r\n'),(1287,'skopje',21.4333038330078,42,141,'+01:00','Central European Standard Time\r\n'),(1288,'sligo',-8.46666622161865,54.283332824707,41,'','GMT Standard Time\r\n'),(1289,'sliven',26.3327770233154,42.6905555725098,18,'+02:00','FLE Standard Time\r\n'),(1290,'sneek',5.66111087799072,53.0338897705078,27,'+01:00','W. Europe Standard Time\r\n'),(1291,'sochi',39.75,43.5666656494141,30,'+04:00','Russian Standard Time\r\n'),(1292,'sofia',23.3166961669922,42.6833038330078,18,'+02:00','FLE Standard Time\r\n'),(1293,'solovki',35.7333335876465,65.0166625976562,30,'+04:00','Russian Standard Time\r\n'),(1294,'songkhla',100.597778320312,7.19750022888184,61,'+07:00','SE Asia Standard Time\r\n'),(1295,'south jordan, ut',-111.929725646973,40.5622215270996,8,'-07:00','Mountain Standard Time\r\n'),(1296,'south tarawa',172.966659545898,1.31666672229767,203,'+12:00','Marshall Islands Standard Time\r\n'),(1297,'spijkenisse',4.3333330154419,51.8333320617676,27,'+01:00','W. Europe Standard Time\r\n'),(1298,'spokane, wa',-117.411392211914,47.6536102294922,8,'-08:00','Pacific Standard Time\r\n'),(1299,'st. catharines, on',-79.25,43.1666679382324,2,'-05:00','Eastern Standard Time\r\n'),(1300,'st. louis, mo',-90.1999969482422,38.6333351135254,8,'-06:00','Central Standard Time\r\n'),(1301,'st. paul, mn',-93.1027755737305,44.9447212219238,8,'-06:00','Central Standard Time\r\n'),(1302,'st. petersburg',30.2642059326172,59.8943939208984,30,'+04:00','Russian Standard Time\r\n'),(1303,'stamford, ct',-73.5311126708984,41.0552787780762,8,'-05:00','Eastern Standard Time\r\n'),(1304,'stanley',-57.849723815918,-51.7000007629395,205,'-03:00','Falkland Islands Standard Time\r\n'),(1305,'stavanger',5.73333311080933,58.966667175293,71,'+01:00','W. Europe Standard Time\r\n'),(1306,'stavropol',41.966667175293,45.0666656494141,30,'+04:00','Russian Standard Time\r\n'),(1307,'steinkjer',11.5,64.0166702270508,71,'+01:00','W. Europe Standard Time\r\n'),(1308,'stenungsund',11.8333330154419,58.0666656494141,115,'+01:00','W. Europe Standard Time\r\n'),(1309,'stockholm',18.0499992370605,59.3330001831055,115,'+01:00','W. Europe Standard Time\r\n'),(1310,'strasbourg',7.74388885498047,48.5830574035645,28,'+01:00','Romance Standard Time\r\n'),(1311,'stuttgart',9.18333339691162,48.783332824707,52,'+01:00','W. Europe Standard Time\r\n'),(1312,'suifenhe',131.140274047852,44.3955574035645,33,'+08:00','China Standard Time\r\n'),(1313,'sulaimaniya',45.4405555725098,35.5616683959961,53,'+03:00','Arabic Standard Time\r\n'),(1314,'sullana',-80.6841659545898,-4.89194440841675,39,'-05:00','SA Pacific Standard Time\r\n'),(1315,'sundsvall',17.3333339691162,62.4000015258789,115,'+01:00','W. Europe Standard Time\r\n'),(1316,'sunnyvale, ca',-122.035278320312,37.3688888549805,8,'-08:00','Pacific Standard Time\r\n'),(1317,'surabaya',112.733329772949,-7.28333330154419,26,'+07:00','SE Asia Standard Time\r\n'),(1318,'surat',72.8194427490234,21.1949996948242,12,'+05:30','India Standard Time\r\n'),(1319,'surprise, az',-112.455001831055,33.6383323669434,8,'-07:00','US Mountain Standard Time\r\n'),(1320,'suva',178.41667175293,-18.013334274292,206,'+12:00','Fiji Standard Time\r\n'),(1321,'suzdal',40.4500007629395,56.4166679382324,30,'+04:00','Russian Standard Time\r\n'),(1322,'suzhou',117,33.6333351135254,33,'+08:00','China Standard Time\r\n'),(1323,'swansea',-3.95000004768372,51.6333351135254,3,'','GMT Standard Time\r\n'),(1324,'swindon',-1.76583337783813,51.5613899230957,3,'','GMT Standard Time\r\n'),(1325,'sydney',151.216659545898,-33.8666648864746,10,'+10:00','AUS Eastern Standard Time\r\n'),(1326,'sydney, ns',-60.2000007629395,46.1500015258789,2,'-04:00','Atlantic Standard Time\r\n'),(1327,'sylhet',91.8713912963867,24.897777557373,60,'+06:00','Bangladesh Standard Time\r\n'),(1328,'syracuse, ny',-76.1477813720703,43.0480537414551,8,'-05:00','Eastern Standard Time\r\n'),(1329,'szombathely',16.6213893890381,47.2355537414551,83,'+01:00','Central Europe Standard Time\r\n'),(1330,'tacoma, wa',-122.443054199219,47.2530555725098,8,'-08:00','Pacific Standard Time\r\n'),(1331,'tacuarembo',-55.9833335876465,-31.7000007629395,166,'-03:00','Uruguay Standard Time\r\n'),(1332,'taganrog',38.9166679382324,47.216667175293,30,'+04:00','Russian Standard Time\r\n'),(1333,'taguig',121.062225341797,14.5211114883423,51,'+08:00','Singapore Standard Time\r\n'),(1334,'taian',117.133331298828,36.1833343505859,33,'+08:00','China Standard Time\r\n'),(1335,'taichung',120.666664123535,24.1499996185303,207,'+08:00','Taipei Standard Time\r\n'),(1336,'taif',40.4211120605469,21.2772216796875,14,'+03:00','Arab Standard Time\r\n'),(1337,'taiohae',-140.103607177734,-8.90666675567627,179,'-09:30','Marquesas Islands Standard Time\r\n'),(1338,'taipei',121.524993896484,25.0499992370605,207,'+08:00','Taipei Standard Time\r\n'),(1339,'taiyuan',112.551666259766,37.8930549621582,33,'+08:00','China Standard Time\r\n'),(1340,'taiz',44.014720916748,13.5697221755981,11,'+03:00','Arab Standard Time\r\n'),(1341,'takab',47.106388092041,36.4000015258789,109,'+03:30','Iran Standard Time\r\n'),(1342,'takrouna',10.3286113739014,36.1511116027832,208,'+01:00','W. Central Africa Standard Time\r\n'),(1343,'tallinn',24.75,59.4166679382324,209,'+02:00','FLE Standard Time\r\n'),(1344,'tampa, fl',-82.466667175293,27.9500007629395,8,'-05:00','Eastern Standard Time\r\n'),(1345,'tamuning',144.776672363281,13.4838886260986,122,'+10:00','West Pacific Standard Time\r\n'),(1346,'tangail',89.9211120605469,24.2474994659424,60,'+06:00','Bangladesh Standard Time\r\n'),(1347,'tanggu',117.683334350586,39,33,'+08:00','China Standard Time\r\n'),(1348,'tangshan',118.183334350586,39.6166648864746,33,'+08:00','China Standard Time\r\n'),(1349,'tanjay city',123.160552978516,9.51972198486328,51,'+08:00','Singapore Standard Time\r\n'),(1350,'tashkent',69.3000030517578,41.3333320617676,210,'+05:00','West Asia Standard Time\r\n'),(1351,'tbilisi',44.8166656494141,41.716667175293,211,'+04:00','Tbilisi Standard Time\r\n'),(1352,'tegucigalpa',-87.216667175293,14.1000003814697,175,'-06:00','Central America Standard Time\r\n'),(1353,'tehran',51.4333343505859,35.6719055175781,109,'+03:30','Iran Standard Time\r\n'),(1354,'tel aviv',34.7666664123535,32.0499992370605,43,'+02:00','Israel Standard Time\r\n'),(1355,'telluride, co',-107.812225341797,37.9375,8,'-07:00','Mountain Standard Time\r\n'),(1356,'tepic',-104.89444732666,21.5038890838623,6,'-07:00','Mexico Standard Time 2\r\n'),(1357,'thaton',97.3677749633789,16.9197216033936,142,'+06:30','Myanmar Standard Time\r\n'),(1358,'the hague',4.5,52.1333312988281,27,'+01:00','W. Europe Standard Time\r\n'),(1359,'thessaloniki',22.9511108398438,40.625,47,'+02:00','FLE Standard Time\r\n'),(1360,'thies',-16.9166660308838,14.8000001907349,99,'','Greenwich Standard Time\r\n'),(1361,'thimphu',89.6666641235352,27.4500007629395,212,'+06:00','Central Asia Standard Time\r\n'),(1362,'thiruvananthapuram',76.9499969482422,8.5,12,'+05:30','India Standard Time\r\n'),(1363,'tianjin',117.183334350586,39.1333351135254,33,'+08:00','China Standard Time\r\n'),(1364,'tijuana',-117.016700744629,32.5332946777344,6,'-08:00','Pacific Standard Time\r\n'),(1365,'timisoara',21.2333335876465,45.75,38,'+02:00','FLE Standard Time\r\n'),(1366,'tirana',19.7999992370605,41.3333320617676,107,'+01:00','W. Europe Standard Time\r\n'),(1367,'tiraspol',29.6319446563721,46.852222442627,57,'+02:00','FLE Standard Time\r\n'),(1368,'tiruchirapalli',78.6999969482422,10.8000001907349,12,'+05:30','India Standard Time\r\n'),(1369,'tizimin',-88.1500015258789,21.1458339691162,6,'-06:00','Mexico Standard Time\r\n'),(1370,'toalmas',19.6677780151367,47.5125007629395,83,'+01:00','Central Europe Standard Time\r\n'),(1371,'tokyo',139.733337402344,35.6500015258789,13,'+09:00','Tokyo Standard Time\r\n'),(1372,'toledo, oh',-83.5500030517578,41.6666679382324,8,'-05:00','Eastern Standard Time\r\n'),(1373,'toluca de lerdo',-99.6569442749023,19.2924995422363,6,'-06:00','Mexico Standard Time\r\n'),(1374,'tomsk',84.9625015258789,56.4638900756836,30,'+07:00','Novosibirsk Standard Time\r\n'),(1375,'toowoomba',151.966659545898,-27.5666675567627,10,'+10:00','E. Australia Standard Time\r\n'),(1376,'toronto, on',-79.3866653442383,43.6702766418457,2,'-05:00','Eastern Standard Time\r\n'),(1377,'torshavn',-6.76666688919067,62.0166664123535,213,'','GMT Standard Time\r\n'),(1378,'toulon',5.92805576324463,43.1241683959961,28,'+01:00','Romance Standard Time\r\n'),(1379,'toulouse',1.45000004768372,43.5999984741211,28,'+01:00','Romance Standard Time\r\n'),(1380,'tours',0.699999988079071,47.3833351135254,28,'+01:00','Romance Standard Time\r\n'),(1381,'townsville',146.800003051758,-19.283332824707,10,'+10:00','E. Australia Standard Time\r\n'),(1382,'trelleborg',13.1666669845581,55.3666648864746,115,'+01:00','W. Europe Standard Time\r\n'),(1383,'trier',6.64611101150513,49.7536125183105,52,'+01:00','W. Europe Standard Time\r\n'),(1384,'trieste',13.7786111831665,45.6563873291016,31,'+01:00','W. Europe Standard Time\r\n'),(1385,'tripoli',13.1833333969116,32.8833351135254,214,'+01:00','Libya Standard Time\r\n'),(1386,'tromso',18.9502773284912,69.6613922119141,71,'+01:00','W. Europe Standard Time\r\n'),(1387,'trondheim',10.4166669845581,63.4166679382324,71,'+01:00','W. Europe Standard Time\r\n'),(1388,'trujillo',-79.0299987792969,-8.11250019073486,39,'-05:00','SA Pacific Standard Time\r\n'),(1389,'tshwane',28.2333335876465,-25.7000007629395,77,'+02:00','South Africa Standard Time\r\n'),(1390,'tuapse',39.0666656494141,44.0999984741211,30,'+04:00','Russian Standard Time\r\n'),(1391,'tucson, az',-110.933334350586,32.216667175293,8,'-07:00','US Mountain Standard Time\r\n'),(1392,'tucuman',-65.2174987792969,-26.8083324432373,55,'-03:00','Argentina Standard Time\r\n'),(1393,'tula',37.5999984741211,54.216667175293,30,'+04:00','Russian Standard Time\r\n'),(1394,'tulcea',28.7999992370605,45.1833343505859,38,'+02:00','FLE Standard Time\r\n'),(1395,'tulsa, ok',-95.9166641235352,36.0999984741211,8,'-06:00','Central Standard Time\r\n'),(1396,'tunis',10.1666669845581,36.8163871765137,208,'+01:00','W. Central Africa Standard Time\r\n'),(1397,'turin',7.66666650772095,45.0666656494141,31,'+01:00','W. Europe Standard Time\r\n'),(1398,'turku',22.2666664123535,60.4500007629395,125,'+02:00','FLE Standard Time\r\n'),(1399,'tuticorin',78.1333312988281,8.81666660308838,12,'+05:30','India Standard Time\r\n'),(1400,'tuzla',18.6702785491943,44.5327758789062,63,'+01:00','Central European Standard Time\r\n'),(1401,'ubon ratchathani',104.856109619141,15.2297220230103,61,'+07:00','SE Asia Standard Time\r\n'),(1402,'ubud',115.265830993652,-8.4975004196167,26,'+08:00','Singapore Standard Time\r\n'),(1403,'udon thani',102.790000915527,17.406665802002,61,'+07:00','SE Asia Standard Time\r\n'),(1404,'ufa',56.0999984741211,54.8333320617676,30,'+06:00','Ekaterinburg Standard Time\r\n'),(1405,'ulaanbaatar',106.883331298828,47.9166679382324,215,'+08:00','Ulaanbaatar Standard Time\r\n'),(1406,'ulan-ude',107.564720153809,51.845832824707,30,'+09:00','Ulan-Ude Standard Time\r\n'),(1407,'upper hutt',175.031661987305,-41.1394462585449,48,'+12:00','New Zealand Standard Time\r\n'),(1408,'uppsala',17.6499996185303,59.8499984741211,115,'+01:00','W. Europe Standard Time\r\n'),(1409,'urumqi',87.5833358764648,43.7999992370605,33,'+08:00','China Standard Time\r\n'),(1410,'ushuaia',-68.3163909912109,-54.7830543518066,55,'-03:00','SA Eastern Standard Time\r\n'),(1411,'utrecht',5.12277793884277,52.0913887023926,27,'+01:00','W. Europe Standard Time\r\n'),(1412,'uzhhorod',22.293888092041,48.6241683959961,24,'+02:00','Ukraine Standard Time\r\n'),(1413,'vaasa',21.6166667938232,63.0999984741211,125,'+02:00','FLE Standard Time\r\n'),(1414,'vadodara',73.1875,22.3063888549805,12,'+05:30','India Standard Time\r\n'),(1415,'vaduz',9.53333377838135,47.1500015258789,216,'+01:00','W. Europe Standard Time\r\n'),(1416,'valaam',30.9475002288818,61.3888893127441,30,'+04:00','Russian Standard Time\r\n'),(1417,'valdivia',-73.2133331298828,-39.8241653442383,40,'-04:00','Chile Standard Time\r\n'),(1418,'valencia',-0.366666674613953,39.466667175293,21,'+01:00','Romance Standard Time\r\n'),(1419,'valladolid',-4.72611093521118,41.6488876342773,21,'+01:00','Romance Standard Time\r\n'),(1420,'vallauris',7.05305576324463,43.5794448852539,28,'+01:00','Romance Standard Time\r\n'),(1421,'valletta',14.5166664123535,35.9000015258789,161,'+01:00','W. Europe Standard Time\r\n'),(1422,'vancouver, bc',-123.138610839844,49.2636108398438,2,'-08:00','Pacific Standard Time\r\n'),(1423,'vardo',31.0833339691162,70.3833312988281,71,'+01:00','W. Europe Standard Time\r\n'),(1424,'varna',27.9119453430176,43.216667175293,18,'+02:00','FLE Standard Time\r\n'),(1425,'vatican city',12.4499998092651,41.9000015258789,217,'+01:00','W. Europe Standard Time\r\n'),(1426,'velikiye luki',30.533332824707,56.3333320617676,30,'+04:00','Russian Standard Time\r\n'),(1427,'venice',12.3333330154419,45.4333343505859,31,'+01:00','W. Europe Standard Time\r\n'),(1428,'veracruz',-96.1333312988281,19.1727771759033,6,'-06:00','Mexico Standard Time\r\n'),(1429,'verona',10.9833335876465,45.4333343505859,31,'+01:00','W. Europe Standard Time\r\n'),(1430,'vevey',6.84027767181396,46.4638900756836,72,'+01:00','W. Europe Standard Time\r\n'),(1431,'viana do castello',-8.81666660308838,41.7000007629395,50,'','GMT Standard Time\r\n'),(1432,'victoria',55.4500007629395,-4.61666679382324,218,'+04:00','Arabian Standard Time\r\n'),(1433,'victoria',14.2436113357544,36.0455551147461,161,'+01:00','W. Europe Standard Time\r\n'),(1434,'victoria, bc',-123.367225646973,48.4275016784668,2,'-08:00','Pacific Standard Time\r\n'),(1435,'vidin',22.8826198577881,43.9970245361328,18,'+02:00','FLE Standard Time\r\n'),(1436,'viedma',-62.9941673278809,-40.8136100769043,55,'-03:00','SA Eastern Standard Time\r\n'),(1437,'vienna',16.3333339691162,48.216667175293,120,'+01:00','W. Europe Standard Time\r\n'),(1438,'vienna, va',-77.2652740478516,38.9011116027832,8,'-05:00','Eastern Standard Time\r\n'),(1439,'vientiane',102.616668701172,17.966667175293,219,'+07:00','SE Asia Standard Time\r\n'),(1440,'vila real',-7.73333311080933,41.2999992370605,50,'','GMT Standard Time\r\n'),(1441,'vilnius',25.3166961669922,54.6833038330078,131,'+02:00','FLE Standard Time\r\n'),(1442,'visby',18.2961120605469,57.6408348083496,115,'+01:00','W. Europe Standard Time\r\n'),(1443,'vishakhapatnam',83.3000030517578,17.7333335876465,12,'+05:30','India Standard Time\r\n'),(1444,'vitoria',-2.66666674613953,42.8499984741211,21,'+01:00','Romance Standard Time\r\n'),(1445,'vizianagaram',83.4094467163086,18.1138896942139,12,'+05:30','India Standard Time\r\n'),(1446,'vladimir',40.3666648864746,56.1500015258789,30,'+04:00','Russian Standard Time\r\n'),(1447,'vladivostok',131.899719238281,43.133056640625,30,'+11:00','Vladivostok Standard Time\r\n'),(1448,'volgograd',44.5858001708984,48.8047027587891,30,'+04:00','Russian Standard Time\r\n'),(1449,'vologda',39.8666648864746,59.216667175293,30,'+04:00','Russian Standard Time\r\n'),(1450,'volokolamsk',35.9333343505859,56.0666656494141,30,'+04:00','Russian Standard Time\r\n'),(1451,'voronezh',39.2666664123535,51.716667175293,30,'+04:00','Russian Standard Time\r\n'),(1452,'votkinsk',53.9949989318848,57.0574989318848,30,'+04:00','Russian Standard Time\r\n'),(1453,'waikanae',175.064163208008,-40.8752784729004,48,'+12:00','New Zealand Standard Time\r\n'),(1454,'wailua, hi',-159.337783813477,22.0522212982178,8,'-10:00','Hawaiian Standard Time\r\n'),(1455,'waimea, hi',-159.670837402344,21.958610534668,8,'-10:00','Hawaiian Standard Time\r\n'),(1456,'waingapu',120.266944885254,-9.6627779006958,26,'+08:00','Singapore Standard Time\r\n'),(1457,'wakkana',141.68278503418,45.401668548584,13,'+09:00','Tokyo Standard Time\r\n'),(1458,'warrnambool',142.483337402344,-38.3833351135254,10,'+10:00','AUS Eastern Standard Time\r\n'),(1459,'warsaw',21,52.25,116,'+01:00','Central European Standard Time\r\n'),(1460,'washington, dc',-77.033332824707,38.8833351135254,8,'-05:00','Eastern Standard Time\r\n'),(1461,'waterford',-7.13333320617676,52.25,41,'','GMT Standard Time\r\n'),(1462,'waterloo, on',-80.533332824707,43.533332824707,2,'-05:00','Eastern Standard Time\r\n'),(1463,'wellington',174.783294677734,-41.283332824707,48,'+12:00','New Zealand Standard Time\r\n'),(1464,'west wendover, nv',-114.073333740234,40.7391662597656,8,'-07:00','Mountain Standard Time\r\n'),(1465,'westford, ma',-71.4383316040039,42.5791664123535,8,'-05:00','Eastern Standard Time\r\n'),(1466,'whistler, bc',-122.966667175293,50.1166648864746,2,'-08:00','Pacific Standard Time\r\n'),(1467,'white rock, bc',-122.801109313965,49.0238876342773,2,'-08:00','Pacific Standard Time\r\n'),(1468,'whitehorse, yt',-135.051940917969,60.7197227478027,2,'-08:00','Pacific Standard Time\r\n'),(1469,'wichita, ks',-97.3333358764648,37.7000007629395,8,'-06:00','Central Standard Time\r\n'),(1470,'willemstad',-68.9333343505859,12.1000003814697,220,'-04:00','SA Western Standard Time\r\n'),(1471,'windhoek',17.0833339691162,-22.5666675567627,221,'+01:00','Namibia Standard Time\r\n'),(1472,'window rock, az',-109.062225341797,35.672779083252,8,'-07:00','Mountain Standard Time\r\n'),(1473,'windsor, on',-82.9936141967773,42.2927780151367,2,'-05:00','Eastern Standard Time\r\n'),(1474,'winnipeg, mb',-97.1383361816406,49.8955574035645,2,'-06:00','Central Standard Time\r\n'),(1475,'winston-salem, nc',-80.2433319091797,36.0947227478027,8,'-05:00','Eastern Standard Time\r\n'),(1476,'wodonga',146.566665649414,-36.033332824707,10,'+10:00','AUS Eastern Standard Time\r\n'),(1477,'wollongong',150.866668701172,-34.4166679382324,10,'+10:00','AUS Eastern Standard Time\r\n'),(1478,'wuhan',114.302223205566,30.5947227478027,33,'+08:00','China Standard Time\r\n'),(1479,'xiamen',118.089447021484,24.4797229766846,33,'+08:00','China Standard Time\r\n'),(1480,'xian',108.883331298828,34.2666664123535,33,'+08:00','China Standard Time\r\n'),(1481,'yakutsk',129.733093261719,62.0339050292969,30,'+10:00','Yakutsk Standard Time\r\n'),(1482,'yalta',34.1666679382324,44.5,24,'+02:00','Ukraine Standard Time\r\n'),(1483,'yantai',121.366668701172,37.5499992370605,33,'+08:00','China Standard Time\r\n'),(1484,'yaounde',11.5166664123535,3.86666655540466,106,'+01:00','W. Central Africa Standard Time\r\n'),(1485,'yaroslavl',39.8499984741211,57.5999984741211,30,'+04:00','Russian Standard Time\r\n'),(1486,'yasok',87.6477813720703,27.0683326721191,73,'+05:45','Nepal Standard Time\r\n'),(1487,'yawnghwe',96.9344482421875,20.654167175293,142,'+06:30','Myanmar Standard Time\r\n'),(1488,'yazd',54.3605537414551,31.8966674804688,109,'+03:30','Iran Standard Time\r\n'),(1489,'yellowknife, nt',-114.369163513184,62.4552764892578,2,'-07:00','Mountain Standard Time\r\n'),(1490,'yerevan',44.5,40.1811065673828,121,'+04:00','Armenia Standard Time\r\n'),(1491,'yevpatoriya',33.3833351135254,45.216667175293,24,'+02:00','Ukraine Standard Time\r\n'),(1492,'yigo',144.899993896484,13.5333337783813,122,'+10:00','West Pacific Standard Time\r\n'),(1493,'yokohama',139.649993896484,35.4333343505859,13,'+09:00','Tokyo Standard Time\r\n'),(1494,'yokosuka',139.66667175293,35.25,13,'+09:00','Tokyo Standard Time\r\n'),(1495,'yuzhno-sakhalinsk',142.733337402344,46.9500007629395,30,'+11:00','Khabarovsk Standard Time\r\n'),(1496,'zaandam',4.82555532455444,52.4386100769043,27,'+01:00','W. Europe Standard Time\r\n'),(1497,'zagreb',15.9666662216187,45.7999992370605,222,'+01:00','Central European Standard Time\r\n'),(1498,'zakynthos',20.8966674804688,37.783332824707,47,'+02:00','FLE Standard Time\r\n'),(1499,'zaporozhye',35.1500015258789,47.849723815918,24,'+02:00','Ukraine Standard Time\r\n'),(1500,'zaragoza',-0.883333325386047,41.6500015258789,21,'+01:00','Romance Standard Time\r\n'),(1501,'zaysan',84.8705520629883,47.4647216796875,22,'+06:00','Central Asia Standard Time\r\n'),(1502,'zhengzhou',113.666664123535,34.75,33,'+08:00','China Standard Time\r\n'),(1503,'zhongshan',113.392776489258,22.5166664123535,33,'+08:00','China Standard Time\r\n'),(1504,'zihuatanejo',-101.551109313965,17.6444435119629,6,'-06:00','Mexico Standard Time\r\n'),(1505,'zupanja',18.6972217559814,45.0691680908203,222,'+01:00','Central European Standard Time\r\n'),(1506,'zurich',8.55000019073486,47.3666648864746,72,'+01:00','W. Europe Standard Time');
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Central Africa Standard Time\r\n'),(228,'acapulco',-99.9097213745117,16.838888168335,6,'-06:00','Mexico Standard Time\r\n'),(229,'accra',-0.196388885378838,5.55583333969116,7,'','Greenwich Standard Time\r\n'),(230,'adak, ak',-176.649719238281,51.8663902282715,8,'-10:00','Hawaii-Aleutian Standard Time\r\n'),(231,'addis ababa',38.7000007629395,9.03333377838135,9,'+03:00','E. Africa Standard Time\r\n'),(232,'adelaide',138.600006103516,-34.9333343505859,10,'+09:30','Cen. 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Central Africa Standard Time\r\n'),(253,'alicante',-0.483333319425583,38.3499984741211,21,'+01:00','Romance Standard Time\r\n'),(254,'alice springs',133.866668701172,-23.7000007629395,10,'+09:30','AUS Central Standard Time\r\n'),(255,'almaty',76.9166641235352,43.3166656494141,22,'+06:00','Central Asia Standard Time\r\n'),(256,'almeria',-2.46666669845581,36.8499984741211,21,'+01:00','Romance Standard Time\r\n'),(257,'alofi',-169.91667175293,-19.0499992370605,23,'-11:00','Midway Island Standard Time\r\n'),(258,'alupka',34.0497207641602,44.4166679382324,24,'+02:00','Ukraine Standard Time\r\n'),(259,'ambato',-78.620002746582,-1.2402777671814,25,'-05:00','SA Pacific Standard Time\r\n'),(260,'ambon',128.16667175293,-3.70000004768372,26,'+09:00','Tokyo Standard Time\r\n'),(261,'amersfoort',5.38777780532837,52.1561126708984,27,'+01:00','W. Europe Standard Time\r\n'),(262,'amherst, ns',-64.2052764892578,45.8300018310547,2,'-04:00','Atlantic Standard Time\r\n'),(263,'amiens',2.29999995231628,49.8833351135254,28,'+01:00','Romance Standard Time\r\n'),(264,'amman',35.9333343505859,31.9500007629395,29,'+03:00','Jordan Standard Time\r\n'),(265,'amritsar',74.8666687011719,31.6333332061768,12,'+05:30','India Standard Time\r\n'),(266,'amsterdam',4.88333320617676,52.3666648864746,27,'+01:00','W. Europe Standard Time\r\n'),(267,'anadyr',177.5,64.7330551147461,30,'+12:00','Magadan Standard Time\r\n'),(268,'anapa',37.3166656494141,44.9000015258789,30,'+04:00','Russian Standard Time\r\n'),(269,'anchorage, ak',-149.899719238281,61.216667175293,8,'-09:00','Alaskan Standard Time\r\n'),(270,'ancona',13.5188884735107,43.6158332824707,31,'+01:00','W. Europe Standard Time\r\n'),(271,'andorra la vella',1.51666665077209,42.5,32,'+01:00','Romance Standard Time\r\n'),(272,'ankara',32.8663902282715,39.9333343505859,16,'+02:00','Turkey Standard Time\r\n'),(273,'annapolis, md',-76.4925003051758,38.9783325195312,8,'-05:00','Eastern Standard Time\r\n'),(274,'anshan',122.983329772949,41.1166648864746,33,'+08:00','China Standard Time\r\n'),(275,'antananarivo',47.533332824707,-18.9166660308838,34,'+03:00','E. Africa Standard Time\r\n'),(276,'antigua',-90.7333297729492,14.5500001907349,35,'-06:00','Guatemala Standard Time\r\n'),(277,'antwerp',4.3997220993042,51.2205543518066,36,'+01:00','Romance Standard Time\r\n'),(278,'apia',-171.75,-13.8330554962158,37,'-13:00','Samoa Standard Time\r\n'),(279,'aqaba',34.9966659545898,29.4972229003906,29,'+03:00','Jordan Standard Time\r\n'),(280,'arad',21.3333339691162,46.1833343505859,38,'+02:00','FLE Standard Time\r\n'),(281,'arequipa',-71.5166702270508,-16.3833332061768,39,'-05:00','SA Pacific Standard Time\r\n'),(282,'arica',-70.2902755737305,-18.4544448852539,40,'-04:00','Chile Standard Time\r\n'),(283,'arkhangelsk',40.6500015258789,64.5166702270508,30,'+04:00','Russian Standard Time\r\n'),(284,'arklow',-6.15000009536743,52.7999992370605,41,'','GMT Standard Time\r\n'),(285,'armstrong, bc',-119.196113586426,50.4441680908203,2,'-08:00','Pacific Standard Time\r\n'),(286,'arraial do cabo',-42.0288887023926,-22.9661102294922,42,'-03:00','E. South America Standard Time\r\n'),(287,'arzamas',43.8333320617676,55.3833351135254,30,'+04:00','Russian Standard Time\r\n'),(288,'ashkelon',34.5594444274902,31.6658325195312,43,'+02:00','Israel Standard Time\r\n'),(289,'ashkhabad',58.3833351135254,37.9500007629395,44,'+05:00','West Asia Standard Time\r\n'),(290,'ashland, or',-122.698059082031,42.1852760314941,8,'-08:00','Pacific Standard Time\r\n'),(291,'asmara',38.9333343505859,15.3333330154419,45,'+03:00','Arab Standard Time\r\n'),(292,'astana',71.4277954101562,51.1811065673828,22,'+06:00','Central Asia Standard Time\r\n'),(293,'asuncion',-57.6333351135254,-25.2999992370605,46,'-04:00','Paraguay Standard Time\r\n'),(294,'athens',23.7333335876465,37.9833335876465,47,'+02:00','FLE Standard Time\r\n'),(295,'atlanta, ga',-84.383056640625,33.75,8,'-05:00','Eastern Standard Time\r\n'),(296,'auckland',174.766662597656,-36.8499984741211,48,'+12:00','New Zealand Standard Time\r\n'),(297,'augusta, me',-69.7830581665039,44.3163871765137,8,'-05:00','Eastern Standard Time\r\n'),(298,'aurangabad',75.3197250366211,19.8852787017822,12,'+05:30','India Standard Time\r\n'),(299,'austin, tx',-97.75,30.2663879394531,8,'-06:00','Central Standard Time\r\n'),(300,'avarua',-159.766662597656,-21.2000007629395,49,'-10:00','Hawaiian Standard Time\r\n'),(301,'aveiro',-8.64999961853027,40.6333351135254,50,'','GMT Standard Time\r\n'),(302,'aylesbury',-0.816666662693024,51.8158340454102,3,'','GMT Standard Time\r\n'),(303,'az zarqa',36.0833320617676,32.033332824707,29,'+03:00','Jordan Standard Time\r\n'),(304,'bacau',26.9166660308838,46.5666656494141,38,'+02:00','FLE Standard Time\r\n'),(305,'bacolod',122.946662902832,10.6780557632446,51,'+08:00','Singapore Standard Time\r\n'),(306,'badajoz',-6.96666669845581,38.8833351135254,21,'+01:00','Romance Standard Time\r\n'),(307,'baden-baden',8.23333358764648,48.75,52,'+01:00','W. Europe Standard Time\r\n'),(308,'baghdad',44.4000015258789,33.3333320617676,53,'+03:00','Arabic Standard Time\r\n'),(309,'bahawalpur',71.67138671875,26.3922214508057,54,'+05:00','Pakistan Standard Time\r\n'),(310,'bahia blanca',-62.2663879394531,-38.7333335876465,55,'-03:00','Argentina Standard Time\r\n'),(311,'bahia kino',-111.936386108398,28.8227787017822,6,'-07:00','US Mountain Standard Time\r\n'),(312,'baku',49.9000015258789,40.3663902282715,56,'+04:00','Baku Standard Time\r\n'),(313,'balabag',121.92749786377,11.966944694519,51,'+08:00','Singapore Standard Time\r\n'),(314,'balanga',120.538612365723,14.6750001907349,51,'+08:00','Singapore Standard Time\r\n'),(315,'balikpapan',116.827774047852,-1.26361107826233,26,'+08:00','Singapore Standard Time\r\n'),(316,'balti',27.9258327484131,47.7588882446289,57,'+02:00','FLE Standard Time\r\n'),(317,'baltimore, md',-76.6166687011719,39.2830543518066,8,'-05:00','Eastern Standard Time\r\n'),(318,'bamako',-8,12.6499996185303,58,'','Greenwich Standard Time\r\n'),(319,'bandar seri begawan',114.949996948242,4.93333339691162,59,'+08:00','Singapore Standard Time\r\n'),(320,'bandarban',92.2174987792969,22.1961116790771,60,'+06:00','Bangladesh Standard Time\r\n'),(321,'bandung',107.599998474121,-6.91666650772095,26,'+07:00','SE Asia Standard Time\r\n'),(322,'banff, ab',-115.568885803223,51.1808319091797,2,'-07:00','Mountain Standard Time\r\n'),(323,'bangalore',77.5666656494141,12.9666662216187,12,'+05:30','India Standard Time\r\n'),(324,'bangkok',100.516693115234,13.75,61,'+07:00','SE Asia Standard Time\r\n'),(325,'bangui',18.5499992370605,4.36666679382324,62,'+01:00','W. Central Africa Standard Time\r\n'),(326,'banja luka',17.1830558776855,44.7663879394531,63,'+01:00','Central European Standard Time\r\n'),(327,'banjul',-16.5833339691162,13.4499998092651,64,'','Greenwich Standard Time\r\n'),(328,'baotou',109.800003051758,40.6666679382324,33,'+08:00','China Standard Time\r\n'),(329,'barcelona',2.16666674613953,41.4000015258789,21,'+01:00','W. Europe Standard Time\r\n'),(330,'barcelona',-64.716667175293,10.1330556869507,65,'-04:30','Venezuela Standard Time\r\n'),(331,'bareilly',79.4094467163086,28.3533325195312,12,'+05:30','India Standard Time\r\n'),(332,'bari',16.8691673278809,41.1261100769043,31,'+01:00','W. Europe Standard Time\r\n'),(333,'barrie, on',-79.7016677856445,44.3780555725098,2,'-05:00','Eastern Standard Time\r\n'),(334,'basse-terre',-61.716667175293,16,66,'-04:00','SA Western Standard Time\r\n'),(335,'basseterre',-62.7333335876465,17.2999992370605,67,'-04:00','SA Western Standard Time\r\n'),(336,'baton rouge, la',-91.1500015258789,30.4500007629395,8,'-06:00','Central Standard Time\r\n'),(337,'beijing',116.383331298828,39.9333343505859,33,'+08:00','China Standard Time\r\n'),(338,'beirut',35.5163879394531,33.8663902282715,68,'+02:00','Lebanon Standard Time\r\n'),(339,'beja',-7.86666679382324,38.0166664123535,50,'','GMT Standard Time\r\n'),(340,'belfast',-5.91666650772095,54.5833320617676,3,'','GMT Standard Time\r\n'),(341,'belgorod',36.6166648864746,50.5999984741211,30,'+04:00','Russian Standard Time\r\n'),(342,'belgrade',20.466667175293,44.8163871765137,69,'+01:00','Central Europe Standard Time\r\n'),(343,'belize city',-88.1866683959961,17.4977779388428,70,'-06:00','Central America Standard Time\r\n'),(344,'bellevue, wa',-122.199447631836,47.6105537414551,8,'-08:00','Pacific Standard Time\r\n'),(345,'belmopan',-88.783332824707,17.2666664123535,70,'-06:00','Central America Standard Time\r\n'),(346,'belo horizonte',-43.9541664123535,-19.8158340454102,42,'-03:00','E. South America Standard Time\r\n'),(347,'belogradchik',22.6951503753662,43.6320610046387,18,'+02:00','FLE Standard Time\r\n'),(348,'benevento',14.7811107635498,41.1305541992188,31,'+01:00','W. Europe Standard Time\r\n'),(349,'benxi',123.766387939453,41.2941665649414,33,'+08:00','China Standard Time\r\n'),(350,'bergen',5.34999990463257,60.3499984741211,71,'+01:00','W. Europe Standard Time\r\n'),(351,'berlin',13.3999996185303,52.5166664123535,52,'+01:00','W. Europe Standard Time\r\n'),(352,'bern',7.46666669845581,46.9166679382324,72,'+01:00','W. Europe Standard Time\r\n'),(353,'beziers',3.21777772903442,43.341667175293,28,'+01:00','Romance Standard Time\r\n'),(354,'bhopal',77.4097213745117,23.2355556488037,12,'+05:30','India Standard Time\r\n'),(355,'bhubaneswar',85.8352813720703,20.2636108398438,12,'+05:30','India Standard Time\r\n'),(356,'bilbao',-2.92361116409302,43.2569427490234,21,'+01:00','Romance Standard Time\r\n'),(357,'billings, mt',-108.504447937012,45.7827758789062,8,'-07:00','Mountain Standard Time\r\n'),(358,'biratchowk',87.3811111450195,26.6691665649414,73,'+05:45','Nepal Standard Time\r\n'),(359,'birmingham',-1.86666667461395,52.5,3,'','GMT Standard Time\r\n'),(360,'birmingham, al',-86.8000030517578,33.5166664123535,8,'-06:00','Central Standard Time\r\n'),(361,'bishkek',74.5833358764648,42.8666648864746,74,'+06:00','Central Asia Standard Time\r\n'),(362,'bismarck, nd',-100.783058166504,46.8163871765137,8,'-06:00','Central Standard Time\r\n'),(363,'bissau',-15.6000003814697,11.8666667938232,75,'','Greenwich Standard Time\r\n'),(364,'blanes',2.79194450378418,41.6741676330566,21,'+01:00','Romance Standard Time\r\n'),(365,'blantyre',35.0058326721191,-15.7861108779907,76,'+02:00','South Africa Standard Time\r\n'),(366,'blantyre-hamilton',-4.11666679382324,55.783332824707,3,'','GMT Standard Time\r\n'),(367,'bloemfontein',26.2230548858643,-29.1180553436279,77,'+02:00','South Africa Standard Time\r\n'),(368,'bodrum',27.4349994659424,37.0424995422363,16,'+02:00','Turkey Standard Time\r\n'),(369,'bogota',-74.0833358764648,4.59999990463257,78,'-05:00','SA Pacific Standard Time\r\n'),(370,'boise, id',-116.199722290039,43.6163902282715,8,'-07:00','Mountain Standard Time\r\n'),(371,'bologna',11.3491668701172,44.4944458007812,31,'+01:00','W. Europe Standard Time\r\n'),(372,'bonn',7.08333349227905,50.7333335876465,52,'+01:00','W. Europe Standard Time\r\n'),(373,'bordeaux',-0.583333313465118,44.8333320617676,28,'+01:00','Romance Standard Time\r\n'),(374,'boston, ma',-71.0663909912109,42.3663902282715,8,'-05:00','Eastern Standard Time\r\n'),(375,'braganca',-6.75888872146606,41.8072204589844,50,'','GMT Standard Time\r\n'),(376,'brasilia',-47.897777557373,-15.7919445037842,42,'-03:00','E. South America Standard Time\r\n'),(377,'bratislava',17.1166667938232,48.1500015258789,79,'+01:00','Central Europe Standard Time\r\n'),(378,'brazzaville',15.2833337783813,-4.26666688919067,80,'+01:00','W. Central Africa Standard Time\r\n'),(379,'bremen',8.85000038146973,53.0833320617676,52,'+01:00','W. Europe Standard Time\r\n'),(380,'brest',-4.46666669845581,48.4000015258789,28,'+01:00','Romance Standard Time\r\n'),(381,'bridgetown',-59.6166648864746,13.1000003814697,81,'-04:00','SA Western Standard Time\r\n'),(382,'brindisi',17.9388885498047,40.6361122131348,31,'+01:00','W. Europe Standard Time\r\n'),(383,'brisbane',153.016662597656,-27.466667175293,10,'+10:00','E. Australia Standard Time\r\n'),(384,'bristol',-2.53333330154419,51.4833335876465,3,'','GMT Standard Time\r\n'),(385,'brno',16.6133327484131,49.1938896179199,82,'+01:00','Central Europe Standard Time\r\n'),(386,'brussels',4.33329772949219,50.8332977294922,36,'+01:00','Romance Standard Time\r\n'),(387,'bucharest',26.1000003814697,44.4333343505859,38,'+02:00','FLE Standard Time\r\n'),(388,'budapest',19.0833339691162,47.5,83,'+01:00','Central Europe Standard Time\r\n'),(389,'buenos aires',-58.6666679382324,-34.5830574035645,55,'-03:00','Argentina Standard Time\r\n'),(390,'buffalo, ny',-78.8833312988281,42.8833351135254,8,'-05:00','Eastern Standard Time\r\n'),(391,'bujumbura',29.3666667938232,-3.38333344459534,84,'+02:00','South Africa Standard Time\r\n'),(392,'burgos',-3.69583344459534,42.3411102294922,21,'+01:00','Romance Standard Time\r\n'),(393,'buri ram',103.112503051758,14.9963884353638,61,'+07:00','SE Asia Standard Time\r\n'),(394,'burnaby, bc',-122.973892211914,49.2488899230957,2,'-08:00','Pacific Standard Time\r\n'),(395,'bursa',29.0625,40.1836128234863,16,'+02:00','Turkey Standard Time\r\n'),(396,'busan',129.054718017578,35.1577758789062,85,'+09:00','Korea Standard Time\r\n'),(397,'butterworth',100.414169311523,5.39694452285767,86,'+08:00','Singapore Standard Time\r\n'),(398,'cabo san lucas',-109.916664123535,22.8905563354492,6,'-07:00','Mexico Standard Time 2\r\n'),(399,'cairns',145.773330688477,-16.9247226715088,10,'+10:00','E. Australia Standard Time\r\n'),(400,'cairo',31.25,30.0499992370605,19,'+02:00','Egypt Standard Time\r\n'),(401,'calabar',8.31444454193115,4.95722198486328,5,'+01:00','W. Central Africa Standard Time\r\n'),(402,'calgary, ab',-114.0625,51.0536117553711,2,'-07:00','Mountain Standard Time\r\n'),(403,'campinas',-47.0616683959961,-22.9063892364502,42,'-03:00','E. South America Standard Time\r\n'),(404,'canberra',149.216659545898,-35.283332824707,10,'+10:00','AUS Eastern Standard Time\r\n'),(405,'cancun',-86.8349990844727,21.147777557373,6,'-06:00','Mexico Standard Time\r\n'),(406,'canmore, ab',-115.333343505859,51.0833320617676,2,'-07:00','Mountain Standard Time\r\n'),(407,'cannes',7.01666688919067,43.5666656494141,28,'+01:00','Romance Standard Time\r\n'),(408,'cannon beach, or',-123.962776184082,45.8877792358398,8,'-08:00','Pacific Standard Time\r\n'),(409,'cape town',18.466667175293,-33.9333343505859,77,'+02:00','South Africa Standard Time\r\n'),(410,'capitola, ca',-121.952224731445,36.9752769470215,8,'-08:00','Pacific Standard Time\r\n'),(411,'caracas',-66.9166641235352,10.5,65,'-04:30','Venezuela Standard Time\r\n'),(412,'carcassonne',2.3561110496521,43.2125015258789,28,'+01:00','Romance Standard Time\r\n'),(413,'cardiff',-3.17722225189209,51.4780540466309,3,'','GMT Standard Time\r\n'),(414,'carson city, nv',-119.766670227051,39.1666679382324,8,'-08:00','Pacific Standard Time\r\n'),(415,'cartagena',-0.983333349227905,37.6166648864746,21,'+01:00','Romance Standard Time\r\n'),(416,'casablanca',-7.61666679382324,33.599723815918,87,'','Morocco Standard Time\r\n'),(417,'castelo branco',-7.48333311080933,39.8166656494141,50,'','GMT Standard Time\r\n'),(418,'castlebar',-9.30000019073486,53.8666648864746,41,'','GMT Standard Time\r\n'),(419,'castries',-60.9833335876465,14,88,'-04:00','SA Western Standard Time\r\n'),(420,'catamarca',-65.7808303833008,-28.4661102294922,55,'-03:00','SA Eastern Standard Time\r\n'),(421,'catania',15.0880556106567,37.5030555725098,31,'+01:00','W. Europe Standard Time\r\n'),(422,'catarman',124.635833740234,12.5024995803833,51,'+08:00','Singapore Standard Time\r\n'),(423,'cayenne',-52.3333320617676,4.93333339691162,89,'-03:00','SA Eastern Standard Time\r\n'),(424,'cebu',123.898330688477,10.307222366333,51,'+08:00','Singapore Standard Time\r\n'),(425,'central hong kong',114.166664123535,22.283332824707,33,'+08:00','China Standard Time\r\n'),(426,'champaign, il',-88.2433319091797,40.1163902282715,8,'-06:00','Central Standard Time\r\n'),(427,'chandigarh',76.783332824707,30.7333335876465,12,'+05:30','India Standard Time\r\n'),(428,'chandler, az',-111.840553283691,33.3061103820801,8,'-07:00','US Mountain Standard Time\r\n'),(429,'changchun',128.316665649414,43.8833351135254,33,'+08:00','China Standard Time\r\n'),(430,'chania',24.0252780914307,35.5091667175293,47,'+02:00','FLE Standard Time\r\n'),(431,'chantilly, va',-77.4088897705078,38.8772239685059,8,'-05:00','Eastern Standard Time\r\n'),(432,'charleston, wv',-81.6352767944336,38.3533325195312,8,'-05:00','Eastern Standard Time\r\n'),(433,'charlotte amalie',-64.9333343505859,18.3500003814697,90,'-04:00','SA Western Standard Time\r\n'),(434,'charlotte, nc',-80.849723815918,35.2333335876465,8,'-05:00','Eastern Standard Time\r\n'),(435,'charlottetown, pe',-63.1266670227051,46.235279083252,2,'-04:00','Atlantic Standard Time\r\n'),(436,'chattanooga, tn',-85.3166656494141,35.0499992370605,8,'-05:00','Eastern Standard Time\r\n'),(437,'chelyabinsk',61.4333343505859,55.1500015258789,30,'+06:00','Ekaterinburg Standard Time\r\n'),(438,'chengdu',104.071388244629,30.6700000762939,33,'+08:00','China Standard Time\r\n'),(439,'chennai',80.2666702270508,13.0833330154419,12,'+05:30','India Standard Time\r\n'),(440,'cherepovets',37.8833351135254,59.1333351135254,30,'+04:00','Russian Standard Time\r\n'),(441,'chernobyl',30.2333335876465,51.2663879394531,24,'+02:00','Ukraine Standard Time\r\n'),(442,'cheruvathur',75.1613922119141,12.2158336639404,12,'+05:30','India Standard Time\r\n'),(443,'chiang mai',99,18.7869453430176,61,'+07:00','SE Asia Standard Time\r\n'),(444,'chicago, il',-87.6500015258789,41.849723815918,8,'-06:00','Central Standard Time\r\n'),(445,'chichen itza',-88.571662902832,20.6783332824707,6,'-06:00','Mexico Standard Time\r\n'),(446,'chihuahua',-106.083297729492,28.63330078125,6,'-07:00','Mexico Standard Time 2\r\n'),(447,'chimoio',33.383056640625,-18.9991664886475,91,'+02:00','South Africa Standard Time\r\n'),(448,'chinandega',-87.1333312988281,12.6333332061768,92,'-06:00','Central America Standard Time\r\n'),(449,'chirala',80.3566665649414,15.828332901001,12,'+05:30','India Standard Time\r\n'),(450,'chisinau',28.841667175293,47.0269432067871,57,'+02:00','FLE Standard Time\r\n'),(451,'chita',113.498611450195,52.0455551147461,30,'+10:00','Yakutsk Standard Time\r\n'),(452,'chittagong',91.8000030517578,22.3666667938232,60,'+06:00','Bangladesh Standard Time\r\n'),(453,'chongqing',106.583335876465,29.5666656494141,33,'+08:00','China Standard Time\r\n'),(454,'christchurch',172.633331298828,-43.533332824707,48,'+12:00','New Zealand Standard Time\r\n'),(455,'cienfuegos',-80.4497222900391,22.166389465332,93,'-05:00','Cuba Standard Time\r\n'),(456,'cincinnati, oh',-84.4497222900391,39.1666679382324,8,'-05:00','Eastern Standard Time\r\n'),(457,'ciudad acuna',-100.932502746582,29.3183326721191,6,'-06:00','Central Standard Time\r\n'),(458,'ciudad juarez',-106.473052978516,31.736665725708,6,'-07:00','Mountain Standard Time\r\n'),(459,'cleveland, oh',-81.6999969482422,41.5,8,'-05:00','Eastern Standard Time\r\n'),(460,'cluj',23.6000003814697,46.783332824707,38,'+02:00','FLE Standard Time\r\n'),(461,'cockburn town',-71.1333312988281,21.466667175293,94,'-05:00','Eastern Standard Time\r\n'),(462,'coimbatore',76.970832824707,11.005277633667,12,'+05:30','India Standard Time\r\n'),(463,'collioure',3.08333301544189,42.5166664123535,28,'+01:00','Romance Standard Time\r\n'),(464,'cologne',6.95972204208374,50.9491653442383,52,'+01:00','W. Europe Standard Time\r\n'),(465,'colombo',79.8499984741211,6.93333339691162,95,'+05:30','India Standard Time\r\n'),(466,'colorado springs, co',-104.816665649414,38.8333320617676,8,'-07:00','Mountain Standard Time\r\n'),(467,'columbia, sc',-81,34.0163879394531,8,'-05:00','Eastern Standard Time\r\n'),(468,'columbus, ga',-84.9833297729492,32.466667175293,8,'-05:00','Eastern Standard Time\r\n'),(469,'columbus, oh',-83,39.966667175293,8,'-05:00','Eastern Standard Time\r\n'),(470,'conakry',-13.6833333969116,9.53333377838135,96,'','Greenwich Standard Time\r\n'),(471,'constanta',28.6499996185303,44.1833343505859,38,'+02:00','FLE Standard Time\r\n'),(472,'coos bay, or',-124.217781066895,43.3663902282715,8,'-08:00','Pacific Standard Time\r\n'),(473,'copenhagen',12.5832977294922,55.6667022705078,1,'+01:00','Romance Standard Time\r\n'),(474,'coquille, or',-124.1875,43.176944732666,8,'-08:00','Pacific Standard Time\r\n'),(475,'cordoba',-64.1833343505859,-31.4166660308838,55,'-03:00','Argentina Standard Time\r\n'),(476,'corfu',19.9197216033936,39.6177787780762,47,'+02:00','FLE Standard Time\r\n'),(477,'cork',-8.48333358764648,51.9000015258789,41,'','GMT Standard Time\r\n'),(478,'corrientes',-58.8397216796875,-27.4711112976074,55,'-03:00','Argentina Standard Time\r\n'),(479,'cotonou',2.43333339691162,6.36666679382324,97,'+01:00','W. Central Africa Standard Time\r\n'),(480,'craiova',23.8166675567627,44.3166656494141,38,'+02:00','FLE Standard Time\r\n'),(481,'cranbrook, bc',-115.761390686035,49.5180549621582,2,'-07:00','Mountain Standard Time\r\n'),(482,'cuenca',-79.0052795410156,-2.89611101150513,25,'-05:00','SA Pacific Standard Time\r\n'),(483,'cuiaba',-56.0950012207031,-15.5988893508911,42,'-04:00','Cuiaba Standard Time\r\n'),(484,'culiacan',-107.38777923584,24.8041667938232,6,'-07:00','Mexico Standard Time 2\r\n'),(485,'cupertino, ca',-122.050003051758,37.5330543518066,8,'-08:00','Pacific Standard Time\r\n'),(486,'curitiba',-49.271110534668,-25.4297218322754,42,'-03:00','E. South America Standard Time\r\n'),(487,'da nang',108.214996337891,16.0516662597656,98,'+07:00','SE Asia Standard Time\r\n'),(488,'daegu',128.591384887695,35.8636093139648,85,'+09:00','Korea Standard Time\r\n'),(489,'dakar',-17.4500007629395,14.6833333969116,99,'','Greenwich Standard Time\r\n'),(490,'dakhla',-15.9369440078735,23.6975002288818,87,'','Morocco Standard Time\r\n'),(491,'dalian',121.583335876465,38.9500007629395,33,'+08:00','China Standard Time\r\n'),(492,'dallas, tx',-96.8000030517578,32.7666664123535,8,'-06:00','Central Standard Time\r\n'),(493,'damascus',36.3166656494141,33.5166664123535,100,'+02:00','Syria Standard Time\r\n'),(494,'damauli',84.2805557250977,27.958610534668,73,'+05:45','Nepal Standard Time\r\n'),(495,'dambulla',80.649169921875,7.85666656494141,95,'+05:30','India Standard Time\r\n'),(496,'dampier',116.716667175293,-20.6666660308838,10,'+08:00','W. Australia Standard Time\r\n'),(497,'dandong',124.38500213623,40.1272239685059,33,'+08:00','China Standard Time\r\n'),(498,'dar es salaam',39.2830543518066,-6.80000019073486,101,'+03:00','E. Africa Standard Time\r\n'),(499,'darasuram',79.3561096191406,10.9513893127441,12,'+05:30','India Standard Time\r\n'),(500,'darwin',130.850006103516,-12.4333333969116,10,'+09:30','AUS Central Standard Time\r\n'),(501,'dausa',76.3361129760742,26.8894443511963,12,'+05:30','India Standard Time\r\n'),(502,'davao',125.613609313965,7.07999992370605,51,'+08:00','Singapore Standard Time\r\n'),(503,'dayton, oh',-84.1999969482422,39.7666664123535,8,'-05:00','Eastern Standard Time\r\n'),(504,'del rio, tx',-100.896942138672,29.3627777099609,8,'-06:00','Central Standard Time\r\n'),(505,'delhi',77.2167053222656,28.6166667938232,12,'+05:30','India Standard Time\r\n'),(506,'denpasar',115.222221374512,-8.6563892364502,26,'+08:00','Singapore Standard Time\r\n'),(507,'denver, co',-104.988052368164,39.7550010681152,8,'-07:00','Mountain Standard Time\r\n'),(508,'des moines, ia',-93.633056640625,41.599723815918,8,'-06:00','Central Standard Time\r\n'),(509,'detroit, mi',-83.0458297729492,42.3313903808594,8,'-05:00','Eastern Standard Time\r\n'),(510,'dhahran',50.1166648864746,26.283332824707,14,'+03:00','Arab Standard Time\r\n'),(511,'dhaka',90.4000015258789,23.8500003814697,60,'+06:00','Bangladesh Standard Time\r\n'),(512,'dhamar',44.401668548584,14.5500001907349,11,'+03:00','Arab Standard Time\r\n'),(513,'dharan',87.2688903808594,26.8113880157471,73,'+05:45','Nepal Standard Time\r\n'),(514,'dieppe',1.08333337306976,49.9333343505859,28,'+01:00','Romance Standard Time\r\n'),(515,'diffa',12.6088886260986,13.3155555725098,102,'+01:00','W. Central Africa Standard Time\r\n'),(516,'dili',125.583335876465,-8.56666660308838,103,'+09:00','Korea Standard Time\r\n'),(517,'djember',113.70027923584,-8.17249965667725,26,'+07:00','SE Asia Standard Time\r\n'),(518,'djibouti',43.1500015258789,11.5833330154419,104,'+03:00','Arab Standard Time\r\n'),(519,'dnepropetrovsk',34.9833335876465,48.4500007629395,24,'+02:00','Ukraine Standard Time\r\n'),(520,'dodoma',35.7333335876465,-6.18333339691162,101,'+03:00','E. Africa Standard Time\r\n'),(521,'doha',51.5666656494141,25.25,105,'+03:00','Arab Standard Time\r\n'),(522,'donauworth',10.7766666412354,48.7194442749023,52,'+01:00','W. Europe Standard Time\r\n'),(523,'donetsk',37.7997207641602,48,24,'+02:00','Ukraine Standard Time\r\n'),(524,'doolin',-9.3774995803833,53.0161094665527,41,'','GMT Standard Time\r\n'),(525,'douala',9.70638847351074,4.0475001335144,106,'+01:00','W. Central Africa Standard Time\r\n'),(526,'dover',1.28333330154419,51.1333351135254,3,'','GMT Standard Time\r\n'),(527,'dresden',13.6999998092651,51.0499992370605,52,'+01:00','W. Europe Standard Time\r\n'),(528,'drogheda',-6.34999990463257,53.716667175293,41,'','GMT Standard Time\r\n'),(529,'dupont, wa',-122.629997253418,47.0969429016113,8,'-08:00','Pacific Standard Time\r\n'),(530,'dubai',55.283332824707,25.216667175293,4,'+04:00','Arabian Standard Time\r\n'),(531,'dublin',-6.2489013671875,53.3330993652344,41,'','GMT Standard Time\r\n'),(532,'dublin, oh',-83.1141662597656,40.0991668701172,8,'-05:00','Eastern Standard Time\r\n'),(533,'duesseldorf',6.78333330154419,51.2333335876465,52,'+01:00','W. Europe Standard Time\r\n'),(534,'dumaguete',123.310279846191,9.31416702270508,51,'+08:00','Singapore Standard Time\r\n'),(535,'dundee',-3,56.466667175293,3,'','GMT Standard Time\r\n'),(536,'dunedin',170.474166870117,-45.8836097717285,48,'+12:00','New Zealand Standard Time\r\n'),(537,'dunkerque',2.34999990463257,51.033332824707,28,'+01:00','Romance Standard Time\r\n'),(538,'durban',30.9833335876465,-29.8666667938232,77,'+02:00','South Africa Standard Time\r\n'),(539,'durres',19.4541664123535,41.327220916748,107,'+01:00','W. Europe Standard Time\r\n'),(540,'dushanbe',68.783332824707,38.5666656494141,108,'+05:00','West Asia Standard Time\r\n'),(541,'duvall, wa',-121.985832214355,47.7430572509766,8,'-08:00','Pacific Standard Time\r\n'),(542,'dzerzhinsk',43.3499984741211,56.2666664123535,30,'+04:00','Russian Standard Time\r\n'),(543,'east london',27.8666667938232,-32.966667175293,77,'+02:00','South Africa Standard Time\r\n'),(544,'edinburgh',-3.19999694824219,55.9499969482422,3,'','GMT Standard Time\r\n'),(545,'edmonton, ab',-113.493614196777,53.5408325195312,2,'-07:00','Mountain Standard Time\r\n'),(546,'eindhoven',5.47749996185303,51.439998626709,27,'+01:00','W. Europe Standard Time\r\n'),(547,'eirunepe',-69.8744430541992,-6.66027784347534,42,'-04:00','SA Western Standard Time\r\n'),(548,'ekaterinburg',60.5999984741211,56.8499984741211,30,'+06:00','Ekaterinburg Standard Time\r\n'),(549,'el paso, tx',-106.483055114746,31.7663879394531,8,'-07:00','Mountain Standard Time\r\n'),(550,'ende',121.662223815918,-8.84916687011719,26,'+08:00','Singapore Standard Time\r\n'),(551,'ensenada',-116.593612670898,31.8694438934326,6,'-08:00','Pacific Standard Time\r\n'),(552,'esfahan',51.6791648864746,32.6513900756836,109,'+03:30','Iran Standard Time\r\n'),(553,'essen',7,51.466667175293,52,'+01:00','W. Europe Standard Time\r\n'),(554,'etterbeek',4.38694429397583,50.8366661071777,36,'+01:00','Romance Standard Time\r\n'),(555,'eugene, or',-123.082221984863,44.0400009155273,8,'-08:00','Pacific Standard Time\r\n'),(556,'ezcaray',-3.01444435119629,42.3261108398438,21,'+01:00','Romance Standard Time\r\n'),(557,'fairbanks, ak',-146.25,64.8163909912109,8,'-09:00','Alaskan Standard Time\r\n'),(558,'falmouth',-5.06666660308838,50.1500015258789,3,'','GMT Standard Time\r\n'),(559,'faro',-7.93333339691162,37.0166664123535,50,'','GMT Standard Time\r\n'),(560,'flic en flac',57.3708343505859,-20.2802772521973,110,'+04:00','Mauritius Standard Time\r\n'),(561,'florence',11.2569446563721,43.768611907959,31,'+01:00','W. Europe Standard Time\r\n'),(562,'florence, or',-124.099998474121,43.9833335876465,8,'-08:00','Pacific Standard Time\r\n'),(563,'floro',5.03472232818604,61.599723815918,71,'+01:00','W. Europe Standard Time\r\n'),(564,'folcroft, pa',-75.2838897705078,39.8908348083496,8,'-05:00','Eastern Standard Time\r\n'),(565,'folsom, ca',-121.175003051758,38.6780548095703,8,'-08:00','Pacific Standard Time\r\n'),(566,'fontainebleau',2.70194435119629,48.405834197998,28,'+01:00','Romance Standard Time\r\n'),(567,'fort defiance, az',-109.066665649414,35.741943359375,8,'-07:00','Mountain Standard Time\r\n'),(568,'fort worth, tx',-97.3166656494141,32.7333335876465,8,'-06:00','Central Standard Time\r\n'),(569,'fort-de-france',-61.0666656494141,14.6000003814697,111,'-04:00','SA Western Standard Time\r\n'),(570,'fortaleza',-38.5833320617676,-3.75,42,'-03:00','SA Eastern Standard Time\r\n'),(571,'foshan',113.121391296387,23.0216674804688,33,'+08:00','China Standard Time\r\n'),(572,'foster city, ca',-122.271110534668,37.5586128234863,8,'-08:00','Pacific Standard Time\r\n'),(573,'foxton',175.285827636719,-40.4713897705078,48,'+12:00','New Zealand Standard Time\r\n'),(574,'fragneto monforte',14.7633333206177,41.2466659545898,31,'+01:00','W. Europe Standard Time\r\n'),(575,'frankfurt',8.56666660308838,50.033332824707,52,'+01:00','W. Europe Standard Time\r\n'),(576,'freetown',-13.2333335876465,8.48333358764648,112,'','Greenwich Standard Time\r\n'),(577,'fremont, ca',-121.983329772949,37.5499992370605,8,'-08:00','Pacific Standard Time\r\n'),(578,'ft. lauderdale, fl',-80.1433334350586,26.1222229003906,8,'-05:00','Eastern Standard Time\r\n'),(579,'fujairah',56.3494453430176,25.1188888549805,4,'+04:00','Arabian Standard Time\r\n'),(580,'fukui',136.216659545898,36.0666656494141,13,'+09:00','Tokyo Standard Time\r\n'),(581,'fukuoka',130.399993896484,33.5833320617676,13,'+09:00','Tokyo Standard Time\r\n'),(582,'funafuti',179.216659545898,-8.51666641235352,113,'+12:00','Marshall Islands Standard Time\r\n'),(583,'fuzhou',119.300003051758,26.0666675567627,33,'+08:00','China Standard Time\r\n'),(584,'gaborone',25.9166660308838,-24.6499996185303,114,'+02:00','South Africa Standard Time\r\n'),(585,'galesburg, il',-90.3711090087891,40.9477767944336,8,'-06:00','Central Standard Time\r\n'),(586,'galle',80.2183303833008,6.03333330154419,95,'+05:30','India Standard Time\r\n'),(587,'galway',-9.06666660308838,53.2666664123535,41,'','GMT Standard Time\r\n'),(588,'gary, in',-87.3452758789062,41.5955543518066,8,'-06:00','Central Standard Time\r\n'),(589,'gatton',152.283340454102,-27.5666675567627,10,'+10:00','E. Australia Standard Time\r\n'),(590,'gavle',17.1833324432373,60.6833343505859,115,'+01:00','W. Europe Standard Time\r\n'),(591,'gaya',85,24.7800006866455,12,'+05:30','India Standard Time\r\n'),(592,'gdansk',18.6466674804688,54.3519439697266,116,'+01:00','Central European Standard Time\r\n'),(593,'gelendzhik',38.0833320617676,44.5499992370605,30,'+04:00','Russian Standard Time\r\n'),(594,'geneva',6.06666660308838,46.2333335876465,72,'+01:00','W. Europe Standard Time\r\n'),(595,'genoa',8.93527793884277,44.4105567932129,31,'+01:00','W. Europe Standard Time\r\n'),(596,'gent',3.7333333492279,51.0499992370605,36,'+01:00','Romance Standard Time\r\n'),(597,'george town',-81.3758316040039,19.2958335876465,117,'-05:00','SA Pacific Standard Time\r\n'),(598,'george town',100.310836791992,5.36361122131348,86,'+08:00','Singapore Standard Time\r\n'),(599,'georgetown',-58.1500015258789,6.78333330154419,118,'-04:00','SA Western Standard Time\r\n'),(600,'ghatgaon',85.8869476318359,21.404167175293,12,'+05:30','India Standard Time\r\n'),(601,'ghumli',69.7636108398438,21.8858337402344,12,'+05:30','India Standard Time\r\n'),(602,'gibraltar',-5.34999990463257,36.1333351135254,119,'+01:00','Romance Standard Time\r\n'),(603,'gig harbor, wa',-122.595558166504,47.3269462585449,8,'-08:00','Pacific Standard Time\r\n'),(604,'girona',2.82361102104187,41.9816665649414,21,'+01:00','Romance Standard Time\r\n'),(605,'giurgiu',25.966667175293,43.9000015258789,38,'+02:00','FLE Standard Time\r\n'),(606,'gladstone',151.266662597656,-23.8500003814697,10,'+10:00','E. Australia Standard Time\r\n'),(607,'glasgow',-4.26666688919067,55.8666648864746,3,'','GMT Standard Time\r\n'),(608,'gloucester',-2.25,51.8833351135254,3,'','GMT Standard Time\r\n'),(609,'golden, bc',-116.96305847168,51.2961120605469,2,'-07:00','Mountain Standard Time\r\n'),(610,'golra sharif',72.9769439697266,33.6938896179199,54,'+05:00','Pakistan Standard Time\r\n'),(611,'gosford',151.343338012695,-33.4272232055664,10,'+10:00','AUS Eastern Standard Time\r\n'),(612,'gothenburg',11.9666662216187,57.6833343505859,115,'+01:00','W. Europe Standard Time\r\n'),(613,'grafton',152.933334350586,-29.6833324432373,10,'+10:00','AUS Eastern Standard Time\r\n'),(614,'granada',-3.59999990463257,37.1666679382324,21,'+01:00','Romance Standard Time\r\n'),(615,'granada',-85.9599990844727,11.9280557632446,92,'-06:00','Central America Standard Time\r\n'),(616,'grand rapids, mi',-85.6666641235352,42.966667175293,8,'-05:00','Eastern Standard Time\r\n'),(617,'grasse',6.92361116409302,43.6586112976074,28,'+01:00','Romance Standard Time\r\n'),(618,'gratkorn',15.340277671814,47.1349983215332,120,'+01:00','W. Europe Standard Time\r\n'),(619,'graz',15.4380559921265,47.070556640625,120,'+01:00','W. Europe Standard Time\r\n'),(620,'great falls, mt',-111.300834655762,47.5002784729004,8,'-07:00','Mountain Standard Time\r\n'),(621,'grenoble',5.71666669845581,45.1833343505859,28,'+01:00','Romance Standard Time\r\n'),(622,'guadalajara',-103.333297729492,20.6667022705078,6,'-06:00','Mexico Standard Time\r\n'),(623,'guangzhou',113.266670227051,23.1166667938232,33,'+08:00','China Standard Time\r\n'),(624,'guatemala city',-90.5327758789062,14.625,35,'-06:00','Guatemala Standard Time\r\n'),(625,'guayaquil',-79.9000015258789,-2.20000004768372,25,'-05:00','SA Pacific Standard Time\r\n'),(626,'guaymas',-110.902221679688,27.9138889312744,6,'-07:00','US Mountain Standard Time\r\n'),(627,'guelph, on',-80.25,43.5499992370605,2,'-05:00','Eastern Standard Time\r\n'),(628,'gulbarga',76.8300018310547,17.3299999237061,12,'+05:30','India Standard Time\r\n'),(629,'gyor',17.6350002288818,47.6841659545898,83,'+01:00','Central Europe Standard Time\r\n'),(630,'gyumri',43.8474998474121,40.7894439697266,121,'+04:00','Armenia Standard Time\r\n'),(631,'hagatna',144.75,13.4666662216187,122,'+10:00','West Pacific Standard Time\r\n'),(632,'hai phong',106.679725646973,20.8613891601562,98,'+07:00','SE Asia Standard Time\r\n'),(633,'haifa',34.9988899230957,32.8119430541992,43,'+02:00','Israel Standard Time\r\n'),(634,'halab',37.1666679382324,36.216667175293,100,'+02:00','Syria Standard Time\r\n'),(635,'halifax, ns',-63.5736122131348,44.646110534668,2,'-04:00','Atlantic Standard Time\r\n'),(636,'halle',4.23722219467163,50.736946105957,36,'+01:00','Romance Standard Time\r\n'),(637,'hama',36.75,35.1333351135254,100,'+02:00','Syria Standard Time\r\n'),(638,'hamburg',10,53.5499992370605,52,'+01:00','W. Europe Standard Time\r\n'),(639,'hamilton',-64.8000030517578,32.2999992370605,123,'-04:00','Atlantic Standard Time\r\n'),(640,'hamilton, on',-79.8499984741211,43.25,2,'-05:00','Eastern Standard Time\r\n'),(641,'hammerfest',23.7000007629395,70.6833343505859,71,'+01:00','W. Europe Standard Time\r\n'),(642,'hanamkonda',79.6333312988281,18.0166664123535,12,'+05:30','India Standard Time\r\n'),(643,'hangzhou',120.155281066895,30.2736110687256,33,'+08:00','China Standard Time\r\n'),(644,'hanjiang',119.116668701172,25.466667175293,33,'+08:00','China Standard Time\r\n'),(645,'hannover',9.73333358764648,52.3833351135254,52,'+01:00','W. Europe Standard Time\r\n'),(646,'hanoi',105.883331298828,21.0166664123535,98,'+07:00','SE Asia Standard Time\r\n'),(647,'harare',31.0499992370605,-17.8333339691162,124,'+02:00','South Africa Standard Time\r\n'),(648,'harbin',126.616668701172,45.75,33,'+08:00','China Standard Time\r\n'),(649,'harstad',16.5666675567627,68.8000030517578,71,'+01:00','W. Europe Standard Time\r\n'),(650,'hassan',76.0944442749023,13.0072221755981,12,'+05:30','India Standard Time\r\n'),(651,'hastings',176.841384887695,-39.6399993896484,48,'+12:00','New Zealand Standard Time\r\n'),(652,'hat yai',100.457221984863,7.00194454193115,61,'+07:00','SE Asia Standard Time\r\n'),(653,'havana',-81.6166687011719,23.1330547332764,93,'-05:00','Cuba Standard Time\r\n'),(654,'heerlen',5.98083353042603,50.883056640625,27,'+01:00','W. Europe Standard Time\r\n'),(655,'helena, mt',-112.020553588867,46.5911102294922,8,'-07:00','Mountain Standard Time\r\n'),(656,'helsingborg',12.6999998092651,56.0499992370605,115,'+01:00','W. Europe Standard Time\r\n'),(657,'helsingor',12.6133337020874,56.0363883972168,1,'+01:00','Romance Standard Time\r\n'),(658,'helsinki',24.966667175293,60.1666679382324,125,'+02:00','FLE Standard Time\r\n'),(659,'heredia',-84.120002746582,9.99194431304932,17,'-06:00','Central America Standard Time\r\n'),(660,'hermosillo',-110.945831298828,29.091667175293,6,'-07:00','US Mountain Standard Time\r\n'),(661,'hikkaduwa',80.1044464111328,6.12805557250977,95,'+05:30','India Standard Time\r\n'),(662,'hillsboro, or',-122.988609313965,45.5230560302734,8,'-08:00','Pacific Standard Time\r\n'),(663,'hilo, hi',-155.090560913086,19.6933326721191,8,'-10:00','Hawaiian Standard Time\r\n'),(664,'hiroshima',132.433334350586,34.3833351135254,13,'+09:00','Tokyo Standard Time\r\n'),(665,'ho chi minh',106.699996948242,10.7833337783813,98,'+07:00','SE Asia Standard Time\r\n'),(666,'hobart',147.316665649414,-42.8833351135254,10,'+10:00','Tasmania Standard Time\r\n'),(667,'hohhot',111.650001525879,40.8166656494141,33,'+08:00','China Standard Time\r\n'),(668,'homagama',80.0138854980469,6.84083318710327,95,'+05:30','India Standard Time\r\n'),(669,'honiara',159.950012207031,-9.43330383300781,126,'+11:00','Central Pacific Standard Time\r\n'),(670,'honolulu, hi',-157.866668701172,21.3166675567627,8,'-10:00','Hawaiian Standard Time\r\n'),(671,'hope, bc',-121.444442749023,49.3805541992188,2,'-08:00','Pacific Standard Time\r\n'),(672,'hora sfakion',24.1369438171387,35.2016677856445,47,'+02:00','FLE Standard Time\r\n'),(673,'horsens',9.84972190856934,55.8605537414551,1,'+01:00','Romance Standard Time\r\n'),(674,'hostalric',2.63555550575256,41.7463874816895,21,'+01:00','Romance Standard Time\r\n'),(675,'houston, tx',-95.383056640625,29.75,8,'-06:00','Central Standard Time\r\n'),(676,'hua hin',99.9577789306641,12.5702781677246,61,'+07:00','SE Asia Standard Time\r\n'),(677,'hubli',75.1333312988281,15.3500003814697,12,'+05:30','India Standard Time\r\n'),(678,'hudson, ma',-71.5666656494141,42.3916664123535,8,'-05:00','Eastern Standard Time\r\n'),(679,'huelva',-6.94999980926514,37.25,21,'+01:00','Romance Standard Time\r\n'),(680,'huizhou',114.416114807129,23.1119441986084,33,'+08:00','China Standard Time\r\n'),(681,'huntingdon, qc',-74.1766662597656,45.0919456481934,2,'-05:00','Eastern Standard Time\r\n'),(682,'huntington, wv',-82.4286117553711,38.4105567932129,8,'-05:00','Eastern Standard Time\r\n'),(683,'hyderabad',78.4833297729492,17.3999996185303,12,'+05:30','India Standard Time\r\n'),(684,'iasi',27.583610534668,47.1702766418457,38,'+02:00','E. Europe Standard Time\r\n'),(685,'ibadan',3.91666674613953,7.39638900756836,5,'+01:00','W. Central Africa Standard Time\r\n'),(686,'ibb',44.166389465332,13.9663887023926,11,'+03:00','Arab Standard Time\r\n'),(687,'igoumenitsa',20.2627773284912,39.5047225952149,47,'+02:00','FLE Standard Time\r\n'),(688,'iligan',124.240280151367,8.23277759552002,51,'+08:00','Singapore Standard Time\r\n'),(689,'indianapolis, in',-86.1500015258789,39.7663879394531,8,'-05:00','Eastern Standard Time\r\n'),(690,'inuvik, nt',-133.723617553711,68.3580551147461,2,'-07:00','Mountain Standard Time\r\n'),(691,'iqaluit, nu',-68.5097198486328,63.7413902282715,2,'-05:00','Eastern Standard Time\r\n'),(692,'iraklion',25.143611907959,35.3202781677246,47,'+02:00','FLE Standard Time\r\n'),(693,'irkutsk',104.333053588867,52.2663879394531,30,'+09:00','Ikrutsk Standard Time\r\n'),(694,'irvine, ca',-117.791389465332,33.6713905334473,8,'-08:00','Pacific Standard Time\r\n'),(695,'islamabad',73.133056640625,33.6666679382324,54,'+05:00','Pakistan Standard Time\r\n'),(696,'istanbul',28.9500007629395,41.0163879394531,16,'+02:00','Turkey Standard Time\r\n'),(697,'itahari',87.2836074829102,26.6666660308838,73,'+05:45','Nepal Standard Time\r\n'),(698,'ivalo',27.5833339691162,68.6500015258789,125,'+02:00','FLE Standard Time\r\n'),(699,'ivanovo',41.0166664123535,57.0166664123535,30,'+04:00','Russian Standard Time\r\n'),(700,'ixtapa',-101.597221374512,17.6533336639404,6,'-06:00','Mexico Standard Time\r\n'),(701,'izhevsk',53.2333335876465,56.849723815918,30,'+04:00','Russian Standard Time\r\n'),(702,'izmir',27.1427783966064,38.4238891601562,16,'+02:00','Turkey Standard Time\r\n'),(703,'jackson, ms',-90.1833343505859,32.2999992370605,8,'-06:00','Central Standard Time\r\n'),(704,'jacksonville, fl',-81.6500015258789,30.3333339691162,8,'-05:00','Eastern Standard Time\r\n'),(705,'jacobabad',68.4341659545898,28.2761116027832,54,'+05:00','Pakistan Standard Time\r\n'),(706,'jaen',-3.78944444656372,37.7658348083496,21,'+01:00','Romance Standard Time\r\n'),(707,'jaipur',75.8000030517578,26.8999996185303,12,'+05:30','India Standard Time\r\n'),(708,'jakarta',106.829406738281,-6.17439270019531,26,'+07:00','SE Asia Standard Time\r\n'),(709,'jamestown',-5.69999980926514,-15.9166669845581,127,'','Greenwich Standard Time\r\n'),(710,'jammu',74.8525009155273,32.7088890075684,12,'+05:30','India Standard Time\r\n'),(711,'jamshedpur',86.2088851928711,22.7786102294922,12,'+05:30','India Standard Time\r\n'),(712,'jasper, ab',-118.080276489258,52.8791656494141,2,'-07:00','Mountain Standard Time\r\n'),(713,'jeddah',39.1730537414551,21.5436115264893,14,'+03:00','Arab Standard Time\r\n'),(714,'jefferson city, mo',-92.1736145019531,38.5766677856445,8,'-06:00','Central Standard Time\r\n'),(715,'jersey city, nj',-74.0777740478516,40.7280540466309,8,'-05:00','Eastern Standard Time\r\n'),(716,'jerusalem',35.2333335876465,31.7666664123535,43,'+02:00','Israel Standard Time\r\n'),(717,'jeypore',82.5708312988281,18.8580551147461,12,'+05:30','India Standard Time\r\n'),(718,'jilin',126.566665649414,43.8499984741211,33,'+08:00','China Standard Time\r\n'),(719,'jinan',116.966667175293,36.6500015258789,33,'+08:00','China Standard Time\r\n'),(720,'jinzhou',121.719169616699,39.1002769470215,33,'+08:00','China Standard Time\r\n'),(721,'joao pessoa',-34.853889465332,-7.13166666030884,42,'-03:00','SA Eastern Standard Time\r\n'),(722,'johannesburg',28,-26.25,77,'+02:00','South Africa Standard Time\r\n'),(723,'juba',31.6002769470215,4.86499977111816,128,'+03:00','E. Africa Standard Time\r\n'),(724,'jujuy',-65.3008346557617,-24.1977787017822,55,'-03:00','SA Eastern Standard Time\r\n'),(725,'kabardinka',37.9500007629395,44.6500015258789,30,'+04:00','Russian Standard Time\r\n'),(726,'kabul',69.1833343505859,34.5166664123535,129,'+04:30','Afghanistan Standard Time\r\n'),(727,'kaduna',7.43333339691162,10.5166664123535,5,'+01:00','W. Central Africa Standard Time\r\n'),(728,'kagoshima',130.550003051758,31.5666675567627,13,'+09:00','Tokyo Standard Time\r\n'),(729,'kaikoura',173.680557250977,-42.4022216796875,48,'+12:00','New Zealand Standard Time\r\n'),(730,'kaliningrad',20.5,54.7000007629395,30,'+03:00','Kaliningrad Standard Time\r\n'),(731,'kalmar',16.3666667938232,56.6666679382324,115,'+01:00','W. Europe Standard Time\r\n'),(732,'kalutara',79.9808349609375,6.58944463729858,95,'+05:30','India Standard Time\r\n'),(733,'kamloops, bc',-120.338890075684,50.6766662597656,2,'-08:00','Pacific Standard Time\r\n'),(734,'kampala',32.5833320617676,0.316666662693024,130,'+03:00','E. Africa Standard Time\r\n'),(735,'kandahar',65.7002792358398,31.6108341217041,129,'+04:30','Afghanistan Standard Time\r\n'),(736,'kandy',80.6374969482422,7.2844443321228,95,'+05:30','India Standard Time\r\n'),(737,'kanpur',80.3166656494141,26.4500007629395,12,'+05:30','India Standard Time\r\n'),(738,'kansas city, mo',-94.5833358764648,39.099723815918,8,'-06:00','Central Standard Time\r\n'),(739,'kanyakumari',77.5419464111328,8.08416652679443,12,'+05:30','India Standard Time\r\n'),(740,'karachi',67.0500030517578,24.8666667938232,54,'+05:00','Pakistan Standard Time\r\n'),(741,'karlovy vary',12.8713884353638,50.2322235107422,82,'+01:00','Central Europe Standard Time\r\n'),(742,'karlstad',13.5166664123535,59.3833351135254,115,'+01:00','W. Europe Standard Time\r\n'),(743,'kasaragod',74.9833297729492,12.5,12,'+05:30','India Standard Time\r\n'),(744,'kasauli',76.9672241210938,30.8997230529785,12,'+05:30','India Standard Time\r\n'),(745,'kathmandu',85.3165893554688,27.7000007629395,73,'+05:45','Nepal Standard Time\r\n'),(746,'kaunas',23.8999996185303,54.9000015258789,131,'+02:00','FLE Standard Time\r\n'),(747,'kawasaki',139.714172363281,35.5241661071777,13,'+09:00','Tokyo Standard Time\r\n'),(748,'kazan',49.1333351135254,55.75,30,'+04:00','Russian Standard Time\r\n'),(749,'keel',-10.0838890075684,53.9758338928223,41,'','GMT Standard Time\r\n'),(750,'kelowna, bc',-119.493614196777,49.8836097717285,2,'-08:00','Pacific Standard Time\r\n'),(751,'kemerovo',86.0524978637695,55.3713874816895,30,'+07:00','Novosibirsk Standard Time\r\n'),(752,'kendari',122.521110534668,-3.96861100196838,26,'+08:00','Singapore Standard Time\r\n'),(753,'kerikeri',173.951385498047,-35.2244453430176,48,'+12:00','New Zealand Standard Time\r\n'),(754,'khabarovsk',135.116668701172,48.4166679382324,30,'+11:00','Khabarovsk Standard Time\r\n'),(755,'kharkov',36.2302780151367,49.9936103820801,24,'+02:00','Ukraine Standard Time\r\n'),(756,'khartoum',32.533332824707,15.5833330154419,132,'+03:00','E. Africa Standard Time\r\n'),(757,'kiel',10.1166667938232,54.3333320617676,52,'+01:00','W. Europe Standard Time\r\n'),(758,'kiev',30.5166664123535,50.4330558776855,24,'+02:00','Ukraine Standard Time\r\n'),(759,'kigali',30.0666675567627,-1.95000004768372,133,'+02:00','South Africa Standard Time\r\n'),(760,'killarney',-9.51666641235352,52.0666656494141,41,'','GMT Standard Time\r\n'),(761,'kimberley',24.7625007629395,-28.7433338165283,77,'+02:00','South Africa Standard Time\r\n'),(762,'kingston',-75.1999969482422,17.966667175293,134,'-05:00','SA Pacific Standard Time\r\n'),(763,'kingston, norfolk island',167.933334350586,-29.0499992370605,10,'+11:30','Norfolk Island Standard Time\r\n'),(764,'kingston, on',-76.5,44.2333335876465,2,'-05:00','Eastern Standard Time\r\n'),(765,'kingstown',-61.2666664123535,13.1999998092651,135,'-04:00','SA Western Standard Time\r\n'),(766,'kinshasa',15.3000001907349,-4.31666660308838,136,'+01:00','W. Central Africa Standard Time\r\n'),(767,'kiruna',20.2666664123535,67.8499984741211,115,'+01:00','W. Europe Standard Time\r\n'),(768,'kitchener, on',-80.5,43.4500007629395,2,'-05:00','Eastern Standard Time\r\n'),(769,'knysna',23.0819435119629,-34.0647239685059,77,'+02:00','South Africa Standard Time\r\n'),(770,'kochi',76.216667175293,10.0166664123535,12,'+05:30','India Standard Time\r\n'),(771,'kodaikanal',77.4875030517578,10.2355556488037,12,'+05:30','India Standard Time\r\n'),(772,'kolhapur',74.2263870239258,16.6977787017822,12,'+05:30','India Standard Time\r\n'),(773,'kolkata',88.3695983886719,22.533332824707,12,'+05:30','India Standard Time\r\n'),(774,'koloa, hi',-159.469161987305,21.906665802002,8,'-10:00','Hawaiian Standard Time\r\n'),(775,'kolobrzeg',15.5697221755981,54.1816673278809,116,'+01:00','Central European Standard Time\r\n'),(776,'kolomna',38.7777786254883,55.0869445800781,30,'+04:00','Russian Standard Time\r\n'),(777,'kolonia',158.208892822266,6.96083354949951,137,'+11:00','Central Pacific Standard Time\r\n'),(778,'konark',86.1999969482422,19.8999996185303,12,'+05:30','India Standard Time\r\n'),(779,'kone',164.853607177734,-21.0638885498047,138,'+11:00','Central Pacific Standard Time\r\n'),(780,'konin',18.2511119842529,52.2230567932129,116,'+01:00','Central European Standard Time\r\n'),(781,'koror',134.483337402344,7.34999990463257,139,'+09:00','Tokyo Standard Time\r\n'),(782,'kos',27.286111831665,36.8974990844727,47,'+02:00','FLE Standard Time\r\n'),(783,'kosciusko, ms',-89.5833358764648,33.0499992370605,8,'-06:00','Central Standard Time\r\n'),(784,'kostroma',40.9500007629395,57.7666664123535,30,'+04:00','Russian Standard Time\r\n'),(785,'kota kinabalu',116.115837097168,5.97638893127441,86,'+08:00','Singapore Standard Time\r\n'),(786,'kotka',26.9333324432373,60.466667175293,125,'+02:00','FLE Standard Time\r\n'),(787,'kovrov',41.3333320617676,56.3666648864746,30,'+04:00','Russian Standard Time\r\n'),(788,'kowloon',114.183334350586,22.2999992370605,33,'+08:00','China Standard Time\r\n'),(789,'krakow',19.9274997711182,50.0552787780762,116,'+01:00','Central European Standard Time\r\n'),(790,'krasnoyarsk',92.7666702270508,56.0083351135254,30,'+08:00','Krasnoyarsk Standard Time\r\n'),(791,'kristiansand',8,58.1500015258789,71,'+01:00','W. Europe Standard Time\r\n'),(792,'kristianstad',14.1666669845581,56.033332824707,115,'+01:00','W. Europe Standard Time\r\n'),(793,'kronstadt',29.783332824707,59.9833335876465,30,'+04:00','Russian Standard Time\r\n'),(794,'kuala lumpur',101.700012207031,3.16670227050781,86,'+08:00','Singapore Standard Time\r\n'),(795,'kuching',110.344169616699,1.53083336353302,86,'+08:00','Singapore Standard Time\r\n'),(796,'kulusuk',-37.1875,65.5680541992188,140,'-03:00','Greenland Standard Time\r\n'),(797,'kumanovo',21.7211112976074,42.1305541992188,141,'+01:00','Central European Standard Time\r\n'),(798,'kumbakonam',79.3833312988281,10.9666662216187,12,'+05:30','India Standard Time\r\n'),(799,'kungur',56.9500007629395,57.4333343505859,30,'+06:00','Ekaterinburg Standard Time\r\n'),(800,'kunming',102.683334350586,25.0666675567627,33,'+08:00','China Standard Time\r\n'),(801,'kupang',123.583335876465,-10.1666669845581,26,'+08:00','Singapore Standard Time\r\n'),(802,'kurgan',65.3422241210938,55.4536094665527,30,'+06:00','Ekaterinburg Standard Time\r\n'),(803,'kursk',36.1666641235352,51.7333335876465,30,'+04:00','Russian Standard Time\r\n'),(804,'kurunegala',80.3666687011719,7.48333311080933,95,'+05:30','India Standard Time\r\n'),(805,'kuwait',48,29.3333339691162,15,'+03:00','Arab Standard Time\r\n'),(806,'kyaikto',97.0186080932617,17.3086109161377,142,'+06:30','Myanmar Standard Time\r\n'),(807,'kyoto',135.75,35.0166664123535,13,'+09:00','Tokyo Standard Time\r\n'),(808,'la jolla, ca',-117.274719238281,32.8474998474121,8,'-08:00','Pacific Standard Time\r\n'),(809,'la libertad',-89.283332824707,13.5666666030884,143,'-06:00','Central America Standard Time\r\n'),(810,'la paz',-68.0149993896484,-16.0499992370605,144,'-04:00','SA Western Standard Time\r\n'),(811,'la paz',-110.317497253418,24.1386108398438,6,'-07:00','Mexico Standard Time 2\r\n'),(812,'la rioja',-66.8547210693359,-29.4127769470215,55,'-03:00','SA Eastern Standard Time\r\n'),(813,'la union',-87.8499984741211,13.3333330154419,143,'-06:00','Central America Standard Time\r\n'),(814,'labuan',115.245834350586,5.29138898849487,86,'+08:00','Singapore Standard Time\r\n'),(815,'lafayette, la',-92.0197219848633,30.2241668701172,8,'-06:00','Central Standard Time\r\n'),(816,'lagos',3.46666669845581,6.44999980926514,5,'+01:00','W. Central Africa Standard Time\r\n'),(817,'lahore',74.3405532836914,31.5450000762939,54,'+05:00','Pakistan Standard Time\r\n'),(818,'lakeland, fl',-81.9497222900391,28.0394439697266,8,'-05:00','Eastern Standard Time\r\n'),(819,'lansing, mi',-84.5466690063477,42.7336120605469,8,'-05:00','Eastern Standard Time\r\n'),(820,'lanzhou',103.75,36.0666656494141,33,'+08:00','China Standard Time\r\n'),(821,'las varas',-105.135559082031,21.1786117553711,6,'-07:00','Mexico Standard Time 2\r\n'),(822,'las vegas, nv',-115.24666595459,36.2330551147461,8,'-08:00','Pacific Standard Time\r\n'),(823,'latakia',35.7924995422363,35.5213890075684,100,'+02:00','Syria Standard Time\r\n'),(824,'launceston',147.133331298828,-41.4500007629395,10,'+10:00','Tasmania Standard Time\r\n'),(825,'le havre',0.133333340287209,49.5,28,'+01:00','Romance Standard Time\r\n'),(826,'leeds',-1.5,53.8166656494141,3,'','GMT Standard Time\r\n'),(827,'leicester',-1.13333332538605,52.6333351135254,3,'','GMT Standard Time\r\n'),(828,'leipzig',12.3999996185303,51.3499984741211,52,'+01:00','W. Europe Standard Time\r\n'),(829,'leixlip',-6.48888874053955,53.366943359375,41,'','GMT Standard Time\r\n'),(830,'leon',-5.56666660308838,42.5999984741211,21,'+01:00','Romance Standard Time\r\n'),(831,'leon',-101.680557250977,21.1236114501953,6,'-06:00','Mexico Standard Time\r\n'),(832,'lexington, ky',-84.4952774047852,38.031665802002,8,'-05:00','Eastern Standard Time\r\n'),(833,'libreville',9.4166669845581,0.5,145,'+01:00','W. Central Africa Standard Time\r\n'),(834,'lille',3.06666660308838,50.6333351135254,28,'+01:00','Romance Standard Time\r\n'),(835,'lilongwe',33.7666664123535,-13.9833335876465,76,'+02:00','South Africa Standard Time\r\n'),(836,'lima',-77.0500030517578,-12.0500001907349,39,'-05:00','SA Pacific Standard Time\r\n'),(837,'limassol',33,35,146,'+02:00','FLE Standard Time\r\n'),(838,'limerick',-8.63333320617676,52.6666679382324,41,'','GMT Standard Time\r\n'),(839,'limoux',2.2213888168335,43.054443359375,28,'+01:00','Romance Standard Time\r\n'),(840,'lincoln, ne',-96.7024993896484,40.8136100769043,8,'-06:00','Central Standard Time\r\n'),(841,'linkoping',15.6255559921265,58.4158325195312,115,'+01:00','W. Europe Standard Time\r\n'),(842,'lipetsk',39.5666656494141,52.6166648864746,30,'+04:00','Russian Standard Time\r\n'),(843,'lisbon',-9.13333320617676,38.716667175293,50,'','GMT Standard Time\r\n'),(844,'lismore',153.278610229492,-28.8125,10,'+10:00','AUS Eastern Standard Time\r\n'),(845,'little rock, ar',-92.2788925170898,34.7244453430176,8,'-06:00','Central Standard Time\r\n'),(846,'liverpool',-2.96666669845581,53.4166679382324,3,'','GMT Standard Time\r\n'),(847,'ljubljana',14.514404296875,46.0499992370605,147,'+01:00','Central Europe Standard Time\r\n'),(848,'lome',1.35000002384186,6.16666650772095,148,'','Greenwich Standard Time\r\n'),(849,'london',0.300000011920929,51.466667175293,3,'','GMT Standard Time\r\n'),(850,'london, on',-81.2538909912109,42.9824981689453,2,'-05:00','Eastern Standard Time\r\n'),(851,'long beach, ca',-118.151947021484,33.789722442627,8,'-08:00','Pacific Standard Time\r\n'),(852,'long branch, nj',-73.9905548095703,40.2958335876465,8,'-05:00','Eastern Standard Time\r\n'),(853,'longyearbyen',15.6499996185303,78.216667175293,149,'+01:00','W. Europe Standard Time\r\n'),(854,'los angeles, ca',-118.24333190918,34.0522232055664,8,'-08:00','Pacific Standard Time\r\n'),(855,'los mochis',-108.98722076416,25.7916660308838,6,'-07:00','Mexico Standard Time 2\r\n'),(856,'louisville, ky',-85.7666702270508,38.25,8,'-05:00','Eastern Standard Time\r\n'),(857,'luancheng',114.650001525879,37.8833351135254,33,'+08:00','China Standard Time\r\n'),(858,'luanda',13.3333330154419,-7.16666650772095,150,'+01:00','W. Central Africa Standard Time\r\n'),(859,'lubbock, tx',-101.855278015137,33.5777778625488,8,'-06:00','Central Standard Time\r\n'),(860,'luchegorsk',134.300003051758,46.4333343505859,30,'+11:00','Vladivostok Standard Time\r\n'),(861,'lucknow',80.9166641235352,26.8500003814697,12,'+05:30','India Standard Time\r\n'),(862,'lugano',8.95333290100098,46.0033340454102,72,'+01:00','W. Europe Standard Time\r\n'),(863,'lugansk',39.2983322143555,48.5594444274902,24,'+02:00','Ukraine Standard Time\r\n'),(864,'lulea',22.216667175293,65.5833358764648,115,'+01:00','W. Europe Standard Time\r\n'),(865,'lumbini',83.263053894043,27.4874992370605,73,'+05:45','Nepal Standard Time\r\n'),(866,'lund',13.192777633667,55.7027778625488,115,'+01:00','W. Europe Standard Time\r\n'),(867,'lusaka',28.283332824707,-15.3999996185303,151,'+02:00','South Africa Standard Time\r\n'),(868,'luxembourg',6.15000009536743,49.6166648864746,152,'+01:00','Romance Standard Time\r\n'),(869,'luxor',32.6391677856445,25.7005558013916,19,'+02:00','Egypt Standard Time\r\n'),(870,'lviv',24,49.8330574035645,24,'+02:00','Ukraine Standard Time\r\n'),(871,'lyon',4.83222198486328,45.7577781677246,28,'+01:00','Romance Standard Time\r\n'),(872,'macapa',-51.0666656494141,0.0344444438815117,42,'-03:00','SA Eastern Standard Time\r\n'),(873,'macau',113.550003051758,22.2000007629395,33,'+08:00','China Standard Time\r\n'),(874,'mackay',149.183334350586,-21.1499996185303,10,'+10:00','E. Australia Standard Time\r\n'),(875,'madikeri',75.75,12.4166660308838,12,'+05:30','India Standard Time\r\n'),(876,'madison, wi',-89.4008331298828,43.0630569458008,8,'-06:00','Central Standard Time\r\n'),(877,'madrid',-3.68330383300781,40.3999938964844,21,'+01:00','Romance Standard Time\r\n'),(878,'madurai',78.1166687011719,9.9166669845581,12,'+05:30','India Standard Time\r\n'),(879,'magadan',150.799987792969,59.5666961669922,30,'+12:00','Magadan Standard Time\r\n'),(880,'magdeburg',11.6166667938232,52.1333351135254,52,'+01:00','W. Europe Standard Time\r\n'),(881,'magnolia, tx',-95.7505569458008,30.2091674804688,8,'-06:00','Central Standard Time\r\n'),(882,'mahabalipuram',80.1916656494141,12.6166667938232,12,'+05:30','India Standard Time\r\n'),(883,'mainz',8.26749992370605,49.9949989318848,52,'+01:00','W. Europe Standard Time\r\n'),(884,'majuro',171.066665649414,7.11666679382324,153,'+12:00','Marshall Islands Standard Time\r\n'),(885,'makassar',119.412223815918,-5.15194463729858,26,'+08:00','Singapore Standard Time\r\n'),(886,'malabo',8.78333377838135,3.75,154,'+01:00','W. Central Africa Standard Time\r\n'),(887,'malaga',-4.41666650772095,36.716667175293,21,'+01:00','Romance Standard Time\r\n'),(888,'male',73.5,4.16666650772095,155,'+05:00','West Asia Standard Time\r\n'),(889,'malmo',13.0013885498047,55.6033325195312,115,'+01:00','W. Europe Standard Time\r\n'),(890,'mamoudzou',45.216667175293,-12.7833337783813,156,'+03:00','E. Africa Standard Time\r\n'),(891,'managua',-85.6999969482422,12.1000003814697,92,'-06:00','Central America Standard Time\r\n'),(892,'manama',50.5999984741211,26.2000007629395,157,'+03:00','Arab Standard Time\r\n'),(893,'manaus',-60.0166664123535,-3.11666655540466,42,'-04:00','SA Western Standard Time\r\n'),(894,'manchester',-2.26666665077209,53.4833335876465,3,'','GMT Standard Time\r\n'),(895,'mandalay',96.0833358764648,21.9750003814697,142,'+06:30','Myanmar Standard Time\r\n'),(896,'mandarmoni',87.658332824707,21.6502780914307,12,'+05:30','India Standard Time\r\n'),(897,'mandurah',115.75,-32.533332824707,10,'+08:00','W. Australia Standard Time\r\n'),(898,'mangalia',28.5833339691162,43.8166656494141,38,'+02:00','FLE Standard Time\r\n'),(899,'mangalore',74.8499984741211,12.8666667938232,12,'+05:30','India Standard Time\r\n'),(900,'manila',121,14.5833330154419,51,'+08:00','Singapore Standard Time\r\n'),(901,'manisa',27.4297218322754,38.6222229003906,16,'+02:00','Turkey Standard Time\r\n'),(902,'mannheim',8.47666645050049,49.4847221374512,52,'+01:00','W. Europe Standard Time\r\n'),(903,'manzanillo',-77.1166687011719,20.3500003814697,93,'-05:00','Cuba Standard Time\r\n'),(904,'manzanillo',-104.317222595215,19.0505561828613,6,'-06:00','Mexico Standard Time\r\n'),(905,'maputo',32.533332824707,-25.966667175293,91,'+02:00','South Africa Standard Time\r\n'),(906,'maram bazar',94.1369476318359,25.4755554199219,12,'+05:30','India Standard Time\r\n'),(907,'marawi',124.291946411133,8.00277805328369,51,'+08:00','Singapore Standard Time\r\n'),(908,'marmaris',28.2708339691162,36.8547210693359,16,'+02:00','Turkey Standard Time\r\n'),(909,'marrakech',-8,31.6333332061768,87,'','Morocco Standard Time\r\n'),(910,'marseille',5.38333320617676,43.283332824707,28,'+01:00','Romance Standard Time\r\n'),(911,'masafi',56.164722442627,25.3033332824707,4,'+04:00','Arabian Standard Time\r\n'),(912,'maseru',27.4833335876465,-29.2999992370605,158,'+02:00','South Africa Standard Time\r\n'),(913,'masohi',128.923614501953,-3.34027767181396,26,'+09:00','Tokyo Standard Time\r\n'),(914,'mata-utu',-176.16667175293,-13.3000001907349,159,'+12:00','Marshall Islands Standard Time\r\n'),(915,'matale',80.6166687011719,7.46666669845581,95,'+05:30','India Standard Time\r\n'),(916,'matamoros',-97.5022201538086,25.8611106872559,6,'-06:00','Central Standard Time\r\n'),(917,'mataram',116.106941223145,-8.58194446563721,26,'+08:00','Singapore Standard Time\r\n'),(918,'mathura',77.6736145019531,27.4925003051758,12,'+05:30','India Standard Time\r\n'),(919,'mazari sharif',67.1080551147461,36.7075004577637,129,'+04:30','Afghanistan Standard Time\r\n'),(920,'mazatlan',-106.416664123535,23.216667175293,6,'-07:00','Mexico Standard Time 2\r\n'),(921,'mbabane',31.1499996185303,-26.3166675567627,160,'+02:00','South Africa Standard Time\r\n'),(922,'mbour',-16.966667175293,14.4166669845581,99,'','Greenwich Standard Time\r\n'),(923,'mdina',14.4016666412354,35.8858337402344,161,'+01:00','W. Europe Standard Time\r\n'),(924,'mecca',39.8166656494141,21.4166660308838,14,'+03:00','Arab Standard Time\r\n'),(925,'medan',98.6833343505859,3.58333325386047,26,'+07:00','SE Asia Standard Time\r\n'),(926,'medellin',-75.5752792358398,6.23583316802979,78,'-05:00','SA Pacific Standard Time\r\n'),(927,'medina',39.6202774047852,24.4608325958252,14,'+03:00','Arab Standard Time\r\n'),(928,'melaque',-104.703887939453,19.2252769470215,6,'-06:00','Mexico Standard Time\r\n'),(929,'melbourne',144.966705322266,-37.8166961669922,10,'+10:00','AUS Eastern Standard Time\r\n'),(930,'melbourne, fl',-80.5999984741211,28.0833339691162,8,'-05:00','Eastern Standard Time\r\n'),(931,'memphis, tn',-90.0500030517578,35.1500015258789,8,'-06:00','Central Standard Time\r\n'),(932,'mendoza',-68.8163909912109,-32.8824996948242,55,'-03:00','SA Eastern Standard Time\r\n'),(933,'menlo park, ca',-122.181114196777,37.4538879394531,8,'-08:00','Pacific Standard Time\r\n'),(934,'merida',-89.615837097168,20.9797229766846,6,'-06:00','Mexico Standard Time\r\n'),(935,'mexicali',-115.466667175293,32.6500015258789,6,'-08:00','Pacific Standard Time\r\n'),(936,'mexico city',-99.133056640625,19.4330558776855,6,'-06:00','Mexico Standard Time\r\n'),(937,'miami, fl',-80.1902770996094,25.7741661071777,8,'-05:00','Eastern Standard Time\r\n'),(938,'milan',9.18333339691162,45.466667175293,31,'+01:00','W. Europe Standard Time\r\n'),(939,'mill valley, ca',-122.544998168945,37.9061126708984,8,'-08:00','Pacific Standard Time\r\n'),(940,'milwaukee, wi',-87.9000015258789,43.033332824707,8,'-06:00','Central Standard Time\r\n'),(941,'minneapolis, mn',-93.2644424438477,44.9775009155273,8,'-06:00','Central Standard Time\r\n'),(942,'minsk',27.5666904449463,53.8999900817871,162,'+03:00','Belarus Standard Time\r\n'),(943,'miramar, fl',-80.333610534668,25.9786109924316,8,'-05:00','Eastern Standard Time\r\n'),(944,'mission, bc',-122.300003051758,49.1333312988281,2,'-08:00','Pacific Standard Time\r\n'),(945,'mississauga, on',-79.6263885498047,43.5486106872559,2,'-05:00','Eastern Standard Time\r\n'),(946,'mo',14.1833333969116,66.3333358764648,71,'+01:00','W. Europe Standard Time\r\n'),(947,'mobile, al',-88.0430526733398,30.6944446563721,8,'-06:00','Central Standard Time\r\n'),(948,'mogadishu',45.3499984741211,2.03333330154419,163,'+03:00','E. Africa Standard Time\r\n'),(949,'molalla, or',-122.577224731445,45.1474990844727,8,'-08:00','Pacific Standard Time\r\n'),(950,'monaco',7.41888904571533,43.7324981689453,164,'+01:00','Romance Standard Time\r\n'),(951,'moncton, nb',-64.775276184082,46.0944442749023,2,'-04:00','Atlantic Standard Time\r\n'),(952,'monrovia',-10.7833337783813,6.30000019073486,165,'','Greenwich Standard Time\r\n'),(953,'monte carlo',7.42555570602417,43.7405548095703,164,'+01:00','Romance Standard Time\r\n'),(954,'monterey, ca',-121.894721984863,36.6002769470215,8,'-08:00','Pacific Standard Time\r\n'),(955,'monterrey',-100.316703796387,25.6667022705078,6,'-06:00','Mexico Standard Time\r\n'),(956,'montevideo',-56.1500015258789,-34.9000015258789,166,'-03:00','Uruguay Standard Time\r\n'),(957,'montgomery, al',-86.2997207641602,32.3755569458008,8,'-06:00','Central Standard Time\r\n'),(958,'montgomery, tx',-95.6961135864258,30.3880558013916,8,'-06:00','Central Standard Time\r\n'),(959,'montpelier, vt',-72.571662902832,44.2627792358398,8,'-05:00','Eastern Standard Time\r\n'),(960,'montpellier',3.86666655540466,43.6166648864746,28,'+01:00','Romance Standard Time\r\n'),(961,'montpeyroux',3.50500011444092,43.695556640625,28,'+01:00','Romance Standard Time\r\n'),(962,'montreal, qc',-73.6391677856445,45.5455551147461,2,'-05:00','Eastern Standard Time\r\n'),(963,'moroni',43.25,-11.6999998092651,167,'+03:00','E. Africa Standard Time\r\n'),(964,'moscow',37.5833320617676,55.752197265625,30,'+04:00','Russian Standard Time\r\n'),(965,'motul',-89.2836074829102,21.0944442749023,6,'-06:00','Mexico Standard Time\r\n'),(966,'mount hagen',144.220001220703,-5.86472225189209,168,'+10:00','West Pacific Standard Time\r\n'),(967,'mount shasta city, ca',-122.310554504395,41.310001373291,8,'-08:00','Pacific Standard Time\r\n'),(968,'mountain view, ca',-122.083335876465,37.3833351135254,8,'-08:00','Pacific Standard Time\r\n'),(969,'mudumalai',76.5830535888672,11.5763893127441,12,'+05:30','India Standard Time\r\n'),(970,'mukachevo',22.716667175293,48.4500007629395,24,'+02:00','Ukraine Standard Time\r\n'),(971,'multan',71.4580535888672,30.1902770996094,54,'+05:00','Pakistan Standard Time\r\n'),(972,'mumbai',72.8499984741211,18.9333324432373,12,'+05:30','India Standard Time\r\n'),(973,'munich',11.5833330154419,48.1333351135254,52,'+01:00','W. Europe Standard Time\r\n'),(974,'munnar',77.0613861083984,10.0847225189209,12,'+05:30','India Standard Time\r\n'),(975,'murmansk',33.1333351135254,68.9833297729492,30,'+04:00','Russian Standard Time\r\n'),(976,'murom',42.0166664123535,55.5666656494141,30,'+04:00','Russian Standard Time\r\n'),(977,'murree',73.3938903808594,33.9063873291016,54,'+05:00','Pakistan Standard Time\r\n'),(978,'muscat',58.5833320617676,23.6000003814697,169,'+04:00','Arabian Standard Time\r\n'),(979,'myrtle beach, sc',-78.8941650390625,33.6966667175293,8,'-05:00','Eastern Standard Time\r\n'),(980,'mysore',76.6394424438477,12.2958335876465,12,'+05:30','India Standard Time\r\n'),(981,'nadiad',72.870002746582,22.7000007629395,12,'+05:30','India Standard Time\r\n'),(982,'nagasaki',129.866668701172,32.7666664123535,13,'+09:00','Tokyo Standard Time\r\n'),(983,'nagoya',136.91667175293,35.1500015258789,13,'+09:00','Tokyo Standard Time\r\n'),(984,'nagpur',79.0891647338867,21.155834197998,12,'+05:30','India Standard Time\r\n'),(985,'naha',127.692497253418,26.2047214508057,13,'+09:00','Tokyo Standard Time\r\n'),(986,'nairobi',36.8166961669922,-1.28329002857208,171,'+03:00','E. Africa Standard Time\r\n'),(987,'nakhodka',132.866668701172,42.8163871765137,30,'+11:00','Vladivostok Standard Time\r\n'),(988,'nanaimo, bc',-123.936668395996,49.1644439697266,2,'-08:00','Pacific Standard Time\r\n'),(989,'nanjing',118.783332824707,32.0499992370605,33,'+08:00','China Standard Time\r\n'),(990,'nantes',-1.56666672229767,47.216667175293,28,'+01:00','Romance Standard Time\r\n'),(991,'napier',176.899719238281,-39.5050010681152,48,'+12:00','New Zealand Standard Time\r\n'),(992,'naples',14.2527780532837,40.8400001525879,31,'+01:00','W. Europe Standard Time\r\n'),(993,'narvik',17.4333324432373,68.4499969482422,71,'+01:00','W. Europe Standard Time\r\n'),(994,'nashville, tn',-86.783332824707,36.1666679382324,8,'-06:00','Central Standard Time\r\n'),(995,'nassau',-77.3333358764648,25.0666675567627,172,'-05:00','Eastern Standard Time\r\n'),(996,'navasota, tx',-96.0833358764648,30.3833332061768,8,'-06:00','Central Standard Time\r\n'),(997,'navi mumbai',73.0297241210938,19.0330562591553,12,'+05:30','India Standard Time\r\n'),(998,'negombo',79.8341674804688,7.20944452285767,95,'+05:30','India Standard Time\r\n'),(999,'neuquen',-68.0666656494141,-38.9500007629395,55,'-03:00','SA Eastern Standard Time\r\n'),(1000,'new delhi',77.2167053222656,28.6166667938232,12,'+05:30','India Standard Time\r\n'),(1001,'new orleans, la',-90.0688858032227,29.953332901001,8,'-06:00','Central Standard Time\r\n'),(1002,'new ross',-6.94999980926514,52.4000015258789,41,'','GMT Standard Time\r\n'),(1003,'new westminster, bc',-122.91471862793,49.2036094665527,2,'-08:00','Pacific Standard Time\r\n'),(1004,'new york, ny',-73.916389465332,40.7333335876465,8,'-05:00','Eastern Standard Time\r\n'),(1005,'newark, nj',-74.1725006103516,40.7355537414551,8,'-05:00','Eastern Standard Time\r\n'),(1006,'newcastle',151.781112670898,-32.9263877868652,10,'+10:00','AUS Eastern Standard Time\r\n'),(1007,'newcastle upon tyne',-1.61027777194977,54.9758338928223,3,'','GMT Standard Time\r\n'),(1008,'newport',-2.98333334922791,51.5999984741211,3,'','GMT Standard Time\r\n'),(1009,'niagara falls, ny',-79.0500030517578,43.0999984741211,8,'-05:00','Eastern Standard Time\r\n'),(1010,'niagara falls, on',-79.0999984741211,43.0999984741211,2,'-05:00','Eastern Standard Time\r\n'),(1011,'niamey',2.11666655540466,13.5166664123535,102,'+01:00','W. Central Africa Standard Time\r\n'),(1012,'nice',7.26666688919067,43.7000007629395,28,'+01:00','Romance Standard Time\r\n'),(1013,'nicosia',33.3666648864746,35.1666679382324,146,'+02:00','FLE Standard Time\r\n'),(1014,'niigata',139.050003051758,37.9166679382324,13,'+09:00','Tokyo Standard Time\r\n'),(1015,'nikolaev',32.0163879394531,46.966667175293,24,'+02:00','Ukraine Standard Time\r\n'),(1016,'nimes',4.34999990463257,43.8499984741211,28,'+01:00','Romance Standard Time\r\n'),(1017,'ningbo',121.543891906738,29.8683338165283,33,'+08:00','China Standard Time\r\n'),(1018,'nizhniy novgorod',43.9333343505859,56.283332824707,30,'+04:00','Russian Standard Time\r\n'),(1019,'nogales',-110.944725036621,31.3308334350586,6,'-07:00','US Mountain Standard Time\r\n'),(1020,'nome, ak',-164.600006103516,64.5330581665039,8,'-09:00','Alaskan Standard Time\r\n'),(1021,'norfolk, va',-76.283332824707,36.8499984741211,8,'-05:00','Eastern Standard Time\r\n'),(1022,'north bay, on',-79.4341659545898,46.3191680908203,2,'-05:00','Eastern Standard Time\r\n'),(1023,'north bend, or',-124.22444152832,43.4063873291016,8,'-08:00','Pacific Standard Time\r\n'),(1024,'north ryde',151.124450683594,-33.7966651916504,10,'+10:00','AUS Eastern Standard Time\r\n'),(1025,'norwich',1.28333330154419,52.6500015258789,3,'','GMT Standard Time\r\n'),(1026,'nouakchott',-15.9833335876465,18.0833339691162,173,'','Greenwich Standard Time\r\n'),(1027,'noumea',166.449996948242,-22.2666664123535,138,'+11:00','Central Pacific Standard Time\r\n'),(1028,'novgorod',31.283332824707,58.5499992370605,30,'+04:00','Russian Standard Time\r\n'),(1029,'novorossiysk',37.783332824707,44.716667175293,30,'+04:00','Russian Standard Time\r\n'),(1030,'novosibirsk',82.9166641235352,55.0411071777344,30,'+07:00','Novosibirsk Standard Time\r\n'),(1031,'nuevo laredo',-99.5605545043945,27.4811115264893,6,'-06:00','Central Standard Time\r\n'),(1032,'nurnberg',11.0666666030884,49.4500007629395,52,'+01:00','W. Europe Standard Time\r\n'),(1033,'nuuk',-51.716667175293,64.1833343505859,140,'-03:00','Greenland Standard Time\r\n'),(1034,'odense',10.390832901001,55.3963890075684,1,'+01:00','Romance Standard Time\r\n'),(1035,'odessa',30.716667175293,46.466667175293,24,'+02:00','Ukraine Standard Time\r\n'),(1036,'ohrid',20.8194446563721,41.1216659545898,141,'+01:00','Central European Standard Time\r\n'),(1037,'ojinaga',-104.417778015137,29.5558338165283,6,'-06:00','Central Standard Time\r\n'),(1038,'okara',73.4483337402344,30.8013896942139,54,'+05:00','Pakistan Standard Time\r\n'),(1039,'okha',142.933334350586,53.5833320617676,30,'+11:00','Khabarovsk Standard Time\r\n'),(1040,'okhotsk',143.199996948242,59.3499984741211,30,'+11:00','Khabarovsk Standard Time\r\n'),(1041,'okinawa',127.815551757812,26.338888168335,13,'+09:00','Tokyo Standard Time\r\n'),(1042,'oklahoma city, ok',-97.5166702270508,35.466667175293,8,'-06:00','Central Standard Time\r\n'),(1043,'olanchito',-86.5663909912109,15.4833335876465,175,'-06:00','Central America Standard Time\r\n'),(1044,'olinda',-34.8499984741211,-8,42,'-03:00','SA Eastern Standard Time\r\n'),(1045,'olympia, wa',-122.901664733887,47.0449981689453,8,'-08:00','Pacific Standard Time\r\n'),(1046,'omaha, ne',-95.9422225952148,41.2597236633301,8,'-06:00','Central Standard Time\r\n'),(1047,'omsk',73.25,55.0666656494141,30,'+07:00','Novosibirsk Standard Time\r\n'),(1048,'onitsha',6.78333330154419,6.16666650772095,5,'+01:00','W. Central Africa Standard Time\r\n'),(1049,'ootacamund',76.6947250366211,11.4116668701172,12,'+05:30','India Standard Time\r\n'),(1050,'oradea',21.9333324432373,47.0499992370605,38,'+02:00','FLE Standard Time\r\n'),(1051,'orange',149.100006103516,-33.2836112976074,10,'+10:00','AUS Eastern Standard Time\r\n'),(1052,'oranjestad',-70.0263900756836,12.5244445800781,176,'-04:00','SA Western Standard Time\r\n'),(1053,'orlando, fl',-81.383056640625,28.5330562591553,8,'-05:00','Eastern Standard Time\r\n'),(1054,'osaka',135.5,34.6667022705078,13,'+09:00','Tokyo Standard Time\r\n'),(1055,'oshawa, on',-78.8600006103516,43.8899993896484,2,'-05:00','Eastern Standard Time\r\n'),(1056,'oslo',10.6833333969116,59.9333343505859,71,'+01:00','W. Europe Standard Time\r\n'),(1057,'ostrov',28.3166675567627,57.3499984741211,30,'+04:00','Russian Standard Time\r\n'),(1058,'ottawa, on',-75.6980590820312,45.4236106872559,2,'-05:00','Eastern Standard Time\r\n'),(1059,'ouagadougou',-1.53333330154419,12.3666667938232,177,'','Greenwich Standard Time\r\n'),(1060,'oulu',25.466667175293,65.0166702270508,125,'+02:00','FLE Standard Time\r\n'),(1061,'oviedo',-5.84999990463257,43.3666648864746,21,'+01:00','Romance Standard Time\r\n'),(1062,'padang',100.349998474121,-0.949999988079071,26,'+07:00','SE Asia Standard Time\r\n'),(1063,'palembang',104.75,-2.98333334922791,26,'+07:00','SE Asia Standard Time\r\n'),(1064,'palikir',158.183334350586,6.91666650772095,137,'+11:00','Central Pacific Standard Time\r\n'),(1065,'palma',2.65000009536743,39.5999984741211,21,'+01:00','Romance Standard Time\r\n'),(1066,'palmas',-48.3316650390625,-10.1688890457153,42,'-03:00','E. South America Standard Time\r\n'),(1067,'palo alto, ca',-122.150001525879,37.4500007629395,8,'-08:00','Pacific Standard Time\r\n'),(1068,'panaji',73.8183364868164,15.4922218322754,12,'+05:30','India Standard Time\r\n'),(1069,'panama city',-78.5,8.94972229003906,178,'-05:00','SA Pacific Standard Time\r\n'),(1070,'papeete',-149.566665649414,-17.533332824707,179,'-10:00','Hawaiian Standard Time\r\n'),(1071,'paramaribo',-55.1666679382324,5.81666660308838,180,'-03:00','SA Eastern Standard Time\r\n'),(1072,'paraparaumu',175.008895874023,-40.9136123657227,48,'+12:00','New Zealand Standard Time\r\n'),(1073,'paris',2.33329772949219,48.86669921875,28,'+01:00','Romance Standard Time\r\n'),(1074,'parsippany, nj',-74.4269409179688,40.8577766418457,8,'-05:00','Eastern Standard Time\r\n'),(1075,'patna',85.1352767944336,25.6138896942139,12,'+05:30','India Standard Time\r\n'),(1076,'patras',21.7363891601562,38.2536125183105,47,'+02:00','FLE Standard Time\r\n'),(1077,'pearl, ms',-90.1319427490234,32.2744445800781,8,'-06:00','Central Standard Time\r\n'),(1078,'pedro juan caballero',-55.75,-22.533332824707,46,'-04:00','Paraguay Standard Time\r\n'),(1079,'pensacola, fl',-87.2122192382812,30.4738883972168,8,'-06:00','Central Standard Time\r\n'),(1080,'penza',45,53.2000007629395,30,'+04:00','Russian Standard Time\r\n'),(1081,'perm',56.25,58,30,'+06:00','Ekaterinburg Standard Time\r\n'),(1082,'perth',115.816665649414,-31.966667175293,10,'+08:00','W. Australia Standard Time\r\n'),(1083,'peshawar',71.5447235107422,34.0041656494141,54,'+05:00','Pakistan Standard Time\r\n'),(1084,'peterhof',29.9166660308838,59.8666648864746,30,'+04:00','Russian Standard Time\r\n'),(1085,'petropavlovsk',158.649719238281,53.0163879394531,30,'+12:00','Magadan Standard Time\r\n'),(1086,'petropolis',-43.1822204589844,-22.5047225952148,42,'-03:00','E. South America Standard Time\r\n'),(1087,'philadelphia, pa',-75.1638870239258,39.9516677856445,8,'-05:00','Eastern Standard Time\r\n'),(1088,'philipsburg',-63.0475006103516,18.029167175293,181,'-04:00','SA Western Standard Time\r\n'),(1089,'phnom penh',104.916664123535,11.5666666030884,182,'+07:00','SE Asia Standard Time\r\n'),(1090,'phoenix, az',-112.066390991211,33.4500007629395,8,'-07:00','US Mountain Standard Time\r\n'),(1091,'phuket',98.3833312988281,7.88333320617676,61,'+07:00','SE Asia Standard Time\r\n'),(1092,'pickering, on',-79.083610534668,43.8380546569824,2,'-05:00','Eastern Standard Time\r\n'),(1093,'piedras negras',-100.524719238281,28.6977787017822,6,'-06:00','Central Standard Time\r\n'),(1094,'pierre, sd',-100.317779541016,44.377498626709,8,'-06:00','Central Standard Time\r\n'),(1095,'piestany',17.8166675567627,48.5999984741211,79,'+01:00','Central Europe Standard Time\r\n'),(1096,'pirot',22.6013889312744,43.166389465332,69,'+01:00','Central Europe Standard Time\r\n'),(1097,'pisa',10.3966665267944,43.7161102294922,31,'+01:00','W. Europe Standard Time\r\n'),(1098,'pittsburgh, pa',-80.0019454956055,40.4383316040039,8,'-05:00','Eastern Standard Time\r\n'),(1099,'piura',-80.6247253417969,-5.19361114501953,39,'-05:00','SA Pacific Standard Time\r\n'),(1100,'playa del carmen',-87.079719543457,20.6286106109619,6,'-06:00','Mexico Standard Time\r\n'),(1101,'plymouth',-4.16666650772095,50.4000015258789,3,'','GMT Standard Time\r\n'),(1102,'podgorica',19.268611907959,42.4425010681152,183,'+01:00','Central Europe Standard Time\r\n'),(1103,'point pleasant beach, nj',-74.0497207641602,40.091667175293,8,'-05:00','Eastern Standard Time\r\n'),(1104,'polonnaruwa',81.008056640625,7.93277788162231,95,'+05:30','India Standard Time\r\n'),(1105,'pomalaa',121.595832824707,-4.0533332824707,26,'+08:00','Singapore Standard Time\r\n'),(1106,'ponta delgada',-25.6666660308838,37.75,50,'-01:00','Azores Standard Time\r\n'),(1107,'poole',-1.98722219467163,50.7150001525879,3,'','GMT Standard Time\r\n'),(1108,'porbandar',69.611946105957,21.6433334350586,12,'+05:30','India Standard Time\r\n'),(1109,'porirua',174.841384887695,-41.1341667175293,48,'+12:00','New Zealand Standard Time\r\n'),(1110,'port angeles, wa',-123.460830688477,48.1158332824707,8,'-08:00','Pacific Standard Time\r\n'),(1111,'port arthur',147.850006103516,-43.1500015258789,10,'+10:00','Tasmania Standard Time\r\n'),(1112,'port elizabeth',25.5833339691162,-33.966667175293,77,'+02:00','South Africa Standard Time\r\n'),(1113,'port harcourt',7,4.71666669845581,5,'+01:00','W. Central Africa Standard Time\r\n'),(1114,'port hedland',118.599998474121,-20.3166675567627,10,'+08:00','W. Australia Standard Time\r\n'),(1115,'port louis',57.4988899230957,-20.1619453430176,110,'+04:00','Mauritius Standard Time\r\n'),(1116,'port moresby',147.192504882812,-9.46470642089844,168,'+10:00','West Pacific Standard Time\r\n'),(1117,'port orange, fl',-81,29.1333332061768,8,'-05:00','Eastern Standard Time\r\n'),(1118,'port vila',168.316665649414,-17.7333335876465,184,'+11:00','Central Pacific Standard Time\r\n'),(1119,'port of spain',-61.5,10.6666669845581,185,'-04:00','SA Western Standard Time\r\n'),(1120,'port-au-prince',-72.3333358764648,18.5330562591553,186,'-05:00','Eastern Standard Time\r\n'),(1121,'portland, or',-122.669998168945,45.5233345031738,8,'-08:00','Pacific Standard Time\r\n'),(1122,'porto',-8.58333301544189,41.1666679382324,50,'','GMT Standard Time\r\n'),(1123,'porto alegre',-51.2000007629395,-30.033332824707,42,'-03:00','E. South America Standard Time\r\n'),(1124,'porto novo',2.63333344459534,6.48333311080933,97,'+01:00','W. Central Africa Standard Time\r\n'),(1125,'portsmouth',-1.08333337306976,50.8166656494141,3,'','GMT Standard Time\r\n'),(1126,'posadas',-55.9000015258789,-27.3997230529785,55,'-03:00','Argentina Standard Time\r\n'),(1127,'prague',14.4333333969116,50.0833320617676,82,'+01:00','Central Europe Standard Time\r\n'),(1128,'praia',-23.5166664123535,14.9166669845581,187,'-01:00','Cape Verde Standard Time\r\n'),(1129,'prievidza',18.6208324432373,48.7708320617676,79,'+01:00','Central Europe Standard Time\r\n'),(1130,'prince george, bc',-122.749725341797,53.9172210693359,2,'-08:00','Pacific Standard Time\r\n'),(1131,'princeton, nj',-74.6597213745117,40.349723815918,8,'-05:00','Eastern Standard Time\r\n'),(1132,'pristina',21.1788883209229,42.6741676330566,188,'+01:00','Central Europe Standard Time\r\n'),(1133,'progreso',-89.6699981689453,21.2800006866455,6,'-06:00','Mexico Standard Time\r\n'),(1134,'pskov',28.3500003814697,57.8166656494141,30,'+04:00','Russian Standard Time\r\n'),(1135,'puebla',-98.1666641235352,19.0499992370605,6,'-06:00','Mexico Standard Time\r\n'),(1136,'puerto ayora',-90.3136138916016,-0.745277762413025,25,'-06:00','Central America Standard Time\r\n'),(1137,'puerto baquerizo moreno',-89.6105575561523,-0.901388883590698,25,'-06:00','Central America Standard Time\r\n'),(1138,'puerto penasco',-113.536666870117,31.3180561065674,6,'-07:00','US Mountain Standard Time\r\n'),(1139,'puerto plata',-70.692497253418,19.796667098999,189,'-04:00','SA Western Standard Time\r\n'),(1140,'puerto vallarta',-105.215278625488,20.6508331298828,6,'-06:00','Mexico Standard Time\r\n'),(1141,'pune',73.8666687011719,18.533332824707,12,'+05:30','India Standard Time\r\n'),(1142,'puri',85.8249969482422,19.799165725708,12,'+05:30','India Standard Time\r\n'),(1143,'puttgarden',11.2124996185303,54.4961128234863,52,'+01:00','W. Europe Standard Time\r\n'),(1144,'pyongyang',125.783332824707,39,190,'+09:00','Tokyo Standard Time\r\n'),(1145,'qatif',49.9622230529785,26.6666660308838,14,'+03:00','Arab Standard Time\r\n'),(1146,'qingdao',120.333335876465,36.0833320617676,33,'+08:00','China Standard Time\r\n'),(1147,'quartzsite, az',-114.230003356934,33.6638870239258,8,'-07:00','US Mountain Standard Time\r\n'),(1148,'quebec city, qc',-71.2147216796875,46.8125,2,'-05:00','Eastern Standard Time\r\n'),(1149,'quetta',67.0224990844727,30.2099990844727,54,'+05:00','Pakistan Standard Time\r\n'),(1150,'quezaltenango',-91.5166702270508,14.8333330154419,35,'-06:00','Guatemala Standard Time\r\n'),(1151,'quito',-78.5,-0.216705322265625,25,'-05:00','SA Pacific Standard Time\r\n'),(1152,'rabat',-5.15000009536743,34.0330543518066,87,'','Morocco Standard Time\r\n'),(1153,'rahim yar khan',70.2997207641602,28.4166660308838,54,'+05:00','Pakistan Standard Time\r\n'),(1154,'rajahmundry',81.7877807617188,17.0102787017822,12,'+05:30','India Standard Time\r\n'),(1155,'raleigh, nc',-78.6433334350586,35.7797241210938,8,'-05:00','Eastern Standard Time\r\n'),(1156,'ramstein',7.55000019073486,49.4500007629395,52,'+01:00','W. Europe Standard Time\r\n'),(1157,'ranchi',85.3338851928711,23.3586120605469,12,'+05:30','India Standard Time\r\n'),(1158,'rangoon',96.1666641235352,16.783332824707,142,'+06:30','Myanmar Standard Time\r\n'),(1159,'ras al khaimah',55.9444427490234,25.788610458374,4,'+04:00','Arabian Standard Time\r\n'),(1160,'rawson',-65.1002807617188,-43.2999992370605,55,'-03:00','SA Eastern Standard Time\r\n'),(1161,'reading',-0.969166696071625,51.4550018310547,3,'','GMT Standard Time\r\n'),(1162,'recife',-34.8758316040039,-8.05416679382324,42,'-03:00','SA Eastern Standard Time\r\n'),(1163,'red deer, ab',-113.811111450195,52.2680549621582,2,'-07:00','Mountain Standard Time\r\n'),(1164,'redmond, wa',-122.116668701172,47.6666679382324,8,'-08:00','Pacific Standard Time\r\n'),(1165,'regina, sk',-104.618057250977,50.4472236633301,2,'-06:00','Canada Central Standard Time\r\n'),(1166,'reims',4.03333330154419,49.2333335876465,28,'+01:00','Romance Standard Time\r\n'),(1167,'rennes',-1.68333327770233,48.1166648864746,28,'+01:00','Romance Standard Time\r\n'),(1168,'reno, nv',-119.814445495605,39.5302772521973,8,'-08:00','Pacific Standard Time\r\n'),(1169,'revelstoke, bc',-118.197776794434,50.9969444274902,2,'-08:00','Pacific Standard Time\r\n'),(1170,'reykjavik',-20.033332824707,64.1500015258789,191,'','Greenwich Standard Time\r\n'),(1171,'reynosa',-98.2830581665039,26.0666675567627,6,'-06:00','Central Standard Time\r\n'),(1172,'rhodes',28.2199993133545,36.4336128234863,47,'+02:00','FLE Standard Time\r\n'),(1173,'richmond, in',-84.8902740478516,39.8288879394531,8,'-05:00','Eastern Standard Time\r\n'),(1174,'richmond, va',-77.4605560302734,37.5536117553711,8,'-05:00','Eastern Standard Time\r\n'),(1175,'riga',24.1000003814697,56.9499893188477,192,'+02:00','FLE Standard Time\r\n'),(1176,'rio branco',-67.807502746582,-9.97388935089111,42,'-04:00','SA Western Standard Time\r\n'),(1177,'rio cuarto',-64.3547210693359,-33.1280555725098,55,'-03:00','Argentina Standard Time\r\n'),(1178,'rio gallegos',-69.2330551147461,-51.6163902282715,55,'-03:00','SA Eastern Standard Time\r\n'),(1179,'rio rancho, nm',-106.670555114746,35.2861099243164,8,'-07:00','Mountain Standard Time\r\n'),(1180,'rio de janeiro',-43.2094459533691,-22.9036102294922,42,'-03:00','E. South America Standard Time\r\n'),(1181,'rivera',-55.5499992370605,-30.8999996185303,166,'-03:00','Uruguay Standard Time\r\n'),(1182,'riverton, ut',-111.938888549805,40.5222206115723,8,'-07:00','Mountain Standard Time\r\n'),(1183,'riyadh',46.716667175293,24.6333332061768,14,'+03:00','Arab Standard Time\r\n'),(1184,'road town',-64.6166687011719,18.4333324432373,193,'-04:00','SA Western Standard Time\r\n'),(1185,'rodby',11.3861112594604,54.6958351135254,1,'+01:00','W. Europe Standard Time\r\n'),(1186,'rome',12.4833335876465,41.8999900817871,31,'+01:00','W. Europe Standard Time\r\n'),(1187,'rosario',-60.6666679382324,-32.9333343505859,55,'-03:00','Argentina Standard Time\r\n'),(1188,'roseau',-61.3833351135254,15.3000001907349,194,'-04:00','SA Western Standard Time\r\n'),(1189,'rostock',12.0833330154419,54.0999984741211,52,'+01:00','W. Europe Standard Time\r\n'),(1190,'rostov na donu',39.6833343505859,47.2333335876465,30,'+04:00','Russian Standard Time\r\n'),(1191,'rotterdam',4.48333311080933,51.9166679382324,27,'+01:00','W. Europe Standard Time\r\n'),(1192,'rovaniemi',25.7247219085693,66.4969482421875,125,'+02:00','FLE Standard Time\r\n'),(1193,'russell springs, ky',-85.0719451904297,37.0561103820801,8,'-06:00','Central Standard Time\r\n'),(1194,'ryazan',39.7000007629395,54.5999984741211,30,'+04:00','Russian Standard Time\r\n'),(1195,'rybinsk',38.8166656494141,58.0499992370605,30,'+04:00','Russian Standard Time\r\n'),(1196,'sacramento, ca',-121.48722076416,38.5736122131348,8,'-08:00','Pacific Standard Time\r\n'),(1197,'saint john, nb',-66.0633316040039,45.2730560302734,2,'-04:00','Atlantic Standard Time\r\n'),(1198,'saint-denis',55.4500007629395,-20.8833332061768,196,'+04:00','Arabian Standard Time\r\n'),(1199,'saint-pierre',-56.1833343505859,46.7830543518066,197,'-03:00','St Pierre and Miquelon Standard Time\r\n'),(1200,'saipan',145.75,15.1833333969116,198,'+10:00','West Pacific Standard Time\r\n'),(1201,'salem, or',-123.027221679688,44.9369430541992,8,'-08:00','Pacific Standard Time\r\n'),(1202,'salt lake city, ut',-111.888053894043,40.7716674804688,8,'-07:00','Mountain Standard Time\r\n'),(1203,'salta',-65.4080581665039,-24.7891674041748,55,'-03:00','SA Eastern Standard Time\r\n'),(1204,'salto',-57.966667175293,-31.3999996185303,166,'-03:00','Uruguay Standard Time\r\n'),(1205,'salvador',-37.5163879394531,-11.0333337783813,42,'-03:00','Bahia Brazil Standard Time\r\n'),(1206,'salzburg',13.0500001907349,47.9000015258789,120,'+01:00','W. Europe Standard Time\r\n'),(1207,'samara',50.099723815918,53.1333351135254,30,'+04:00','Russian Standard Time\r\n'),(1208,'samsun',36.3313903808594,41.2927780151367,16,'+02:00','Turkey Standard Time\r\n'),(1209,'san antonio, tx',-98.4936141967773,29.4249992370605,8,'-06:00','Central Standard Time\r\n'),(1210,'san bruno, ca',-122.43138885498,37.627498626709,8,'-08:00','Pacific Standard Time\r\n'),(1211,'san carlos',-54.9166679382324,-34.7999992370605,166,'-03:00','Uruguay Standard Time\r\n'),(1212,'san carlos',-111.043609619141,27.963888168335,6,'-07:00','US Mountain Standard Time\r\n'),(1213,'san diego, ca',-117.163887023926,32.7188873291016,8,'-08:00','Pacific Standard Time\r\n'),(1214,'san francisco, ca',-122.433334350586,37.7830543518066,8,'-08:00','Pacific Standard Time\r\n'),(1215,'san isidro',-83.7069473266602,9.36888885498047,17,'-06:00','Central America Standard Time\r\n'),(1216,'san jose',-84.0833358764648,9.93333339691162,17,'-06:00','Central America Standard Time\r\n'),(1217,'san jose, ca',-121.900001525879,37.3333320617676,8,'-08:00','Pacific Standard Time\r\n'),(1218,'san juan',-66.1333312988281,18.4333324432373,199,'-04:00','SA Western Standard Time\r\n'),(1219,'san juan',-68.5269470214844,-31.53444480896,55,'-03:00','SA Eastern Standard Time\r\n'),(1220,'san lorenzo',-60.7663879394531,-32.75,55,'-03:00','Argentina Standard Time\r\n'),(1221,'san luis',-66.3475036621094,-33.3158340454102,55,'-03:00','Argentina - San Luis Standard Time\r\n'),(1222,'san luis obispo, ca',-120.65860748291,35.2827758789062,8,'-08:00','Pacific Standard Time\r\n'),(1223,'san marino',12.4499998092651,43.9500007629395,200,'+01:00','W. Europe Standard Time\r\n'),(1224,'san mateo, ca',-122.333335876465,37.5666656494141,8,'-08:00','Pacific Standard Time\r\n'),(1225,'san pedro sula',-88.0330581665039,15.5,175,'-06:00','Central America Standard Time\r\n'),(1226,'san salvador',-89.1999969482422,13.6999998092651,143,'-06:00','Central America Standard Time\r\n'),(1227,'san sebastian',-1.98333334922791,43.3166656494141,21,'+01:00','Romance Standard Time\r\n'),(1228,'san sebastian del oeste',-104.85277557373,20.7611103057861,6,'-06:00','Mexico Standard Time\r\n'),(1229,'sanaa',44.2000007629395,15.3500003814697,11,'+03:00','Arab Standard Time\r\n'),(1230,'santa ana',-89.5524978637695,13.9961109161377,143,'-06:00','Central America Standard Time\r\n'),(1231,'santa clara',-79.966667175293,22.416389465332,93,'-05:00','Cuba Standard Time\r\n'),(1232,'santa clara, ca',-121.949996948242,37.3499984741211,8,'-08:00','Pacific Standard Time\r\n'),(1233,'santa cruz',122.032501220703,13.4805555343628,51,'+08:00','Singapore Standard Time\r\n'),(1234,'santa cruz de tenerife',-16.25,28.466667175293,21,'','GMT Standard Time\r\n'),(1235,'santa fe',-60.7000007629395,-31.6166667938232,55,'-03:00','Argentina Standard Time\r\n'),(1236,'santa fe, nm',-105.938056945801,35.6816673278809,8,'-07:00','Mountain Standard Time\r\n'),(1237,'santa rosa',-88.7830581665039,14.7663888931274,175,'-06:00','Central America Standard Time\r\n'),(1238,'santa rosa',-64.2877807617188,-36.627498626709,55,'-03:00','SA Eastern Standard Time\r\n'),(1239,'santarem',-54.6986122131348,-2.44055557250977,42,'-03:00','SA Eastern Standard Time\r\n'),(1240,'santiago',-70.6667022705078,-33.4499969482422,40,'-04:00','Chile Standard Time\r\n'),(1241,'santiago',-100.150833129883,25.4277782440186,6,'-06:00','Mexico Standard Time\r\n'),(1242,'santiago de cuba',-75.8163909912109,20.0163879394531,93,'-05:00','Cuba Standard Time\r\n'),(1243,'santiago de los caballeros',-70.6999969482422,19.4500007629395,189,'-04:00','SA Western Standard Time\r\n'),(1244,'santo domingo',-69.9166641235352,18.4833335876465,189,'-04:00','SA Western Standard Time\r\n'),(1245,'sanxiang',113.416664123535,22.3500003814697,33,'+08:00','China Standard Time\r\n'),(1246,'sao jose do rio preto',-49.3808326721191,-20.8080558776855,42,'-03:00','E. South America Standard Time\r\n'),(1247,'sao paulo',-45.3666648864746,-22.4333324432373,42,'-03:00','E. South America Standard Time\r\n'),(1248,'sao tome',6.73333311080933,0.333333343267441,201,'','Greenwich Standard Time\r\n'),(1249,'sapporo',141.353912353516,43.0547027587891,13,'+09:00','Tokyo Standard Time\r\n'),(1250,'sarajevo',18.4166660308838,43.8666648864746,63,'+01:00','Central European Standard Time\r\n'),(1251,'saransk',45.1666679382324,54.1833343505859,30,'+04:00','Russian Standard Time\r\n'),(1252,'saskatoon, sk',-106.670280456543,52.1291656494141,2,'-06:00','Canada Central Standard Time\r\n'),(1253,'saxonburg, pa',-79.8166656494141,40.75,8,'-05:00','Eastern Standard Time\r\n'),(1254,'schaffhausen',8.63333320617676,47.7000007629395,72,'+01:00','W. Europe Standard Time\r\n'),(1255,'seattle, wa',-122.347503662109,47.6208343505859,8,'-08:00','Pacific Standard Time\r\n'),(1256,'secunderabad',78.5419464111328,17.4991664886475,12,'+05:30','India Standard Time\r\n'),(1257,'semarang',110.433334350586,-6.96666669845581,26,'+07:00','SE Asia Standard Time\r\n'),(1258,'sendai',140.883331298828,38.25,13,'+09:00','Tokyo Standard Time\r\n'),(1259,'seoul',126.966667175293,37.5499992370605,85,'+09:00','Korea Standard Time\r\n'),(1260,'sergiev posad',38.1333312988281,56.3166656494141,30,'+04:00','Russian Standard Time\r\n'),(1261,'sete',3.6966667175293,43.401668548584,28,'+01:00','Romance Standard Time\r\n'),(1262,'sevastopol',33.5330543518066,44.599723815918,24,'+02:00','Ukraine Standard Time\r\n'),(1263,'severodonetsk',38.497501373291,48.9502792358398,24,'+02:00','Ukraine Standard Time\r\n'),(1264,'sevilla',-5.96666669845581,37.3833351135254,21,'+01:00','Romance Standard Time\r\n'),(1265,'shanghai',121.449996948242,31.2333335876465,33,'+08:00','China Standard Time\r\n'),(1266,'shannon',-8.91666698455811,52.7000007629395,41,'','GMT Standard Time\r\n'),(1267,'sharjah',55.4105567932129,25.3719444274902,4,'+04:00','Arabian Standard Time\r\n'),(1268,'sharm el sheikh',34.3916664123535,27.9780559539795,19,'+02:00','Egypt Standard Time\r\n'),(1269,'sheffield',-1.46472227573395,53.383056640625,3,'','GMT Standard Time\r\n'),(1270,'shekou',113.91805267334,22.4886112213135,33,'+08:00','China Standard Time\r\n'),(1271,'shenyang',123.383331298828,41.7999992370605,33,'+08:00','China Standard Time\r\n'),(1272,'shenzhen',114.116668701172,22.5499992370605,33,'+08:00','China Standard Time\r\n'),(1273,'shijiazhuang',114.5,38.0499992370605,33,'+08:00','China Standard Time\r\n'),(1274,'shikarpur',68.642219543457,27.9616661071777,54,'+05:00','Pakistan Standard Time\r\n'),(1275,'shimla',77.1644439697266,31.1036109924316,12,'+05:30','India Standard Time\r\n'),(1276,'shiraz',52.5313873291016,29.6019439697266,109,'+03:30','Iran Standard Time\r\n'),(1277,'sialkot',74.5552749633789,32.5166664123535,54,'+05:00','Pakistan Standard Time\r\n'),(1278,'sibiu',24.1499996185303,45.783332824707,38,'+02:00','FLE Standard Time\r\n'),(1279,'siem reap',103.861663818359,13.3588886260986,182,'+07:00','SE Asia Standard Time\r\n'),(1280,'sigiriya',80.7291641235352,7.95805549621582,95,'+05:30','India Standard Time\r\n'),(1281,'silang',120.974998474121,14.2305555343628,51,'+08:00','Singapore Standard Time\r\n'),(1282,'simferopol',34.099723815918,44.9500007629395,24,'+02:00','Ukraine Standard Time\r\n'),(1283,'sines',-8.86666679382324,37.9500007629395,50,'','GMT Standard Time\r\n'),(1284,'singapore',103.849998474121,1.29999995231628,202,'+08:00','Singapore Standard Time\r\n'),(1285,'sittard',5.86666679382324,51,27,'+01:00','W. Europe Standard Time\r\n'),(1286,'sivakasi',77.7980575561523,9.44861125946045,12,'+05:30','India Standard Time\r\n'),(1287,'skopje',21.4333038330078,42,141,'+01:00','Central European Standard Time\r\n'),(1288,'sligo',-8.46666622161865,54.283332824707,41,'','GMT Standard Time\r\n'),(1289,'sliven',26.3327770233154,42.6905555725098,18,'+02:00','FLE Standard Time\r\n'),(1290,'sneek',5.66111087799072,53.0338897705078,27,'+01:00','W. Europe Standard Time\r\n'),(1291,'sochi',39.75,43.5666656494141,30,'+04:00','Russian Standard Time\r\n'),(1292,'sofia',23.3166961669922,42.6833038330078,18,'+02:00','FLE Standard Time\r\n'),(1293,'solovki',35.7333335876465,65.0166625976562,30,'+04:00','Russian Standard Time\r\n'),(1294,'songkhla',100.597778320312,7.19750022888184,61,'+07:00','SE Asia Standard Time\r\n'),(1295,'south jordan, ut',-111.929725646973,40.5622215270996,8,'-07:00','Mountain Standard Time\r\n'),(1296,'south tarawa',172.966659545898,1.31666672229767,203,'+12:00','Marshall Islands Standard Time\r\n'),(1297,'spijkenisse',4.3333330154419,51.8333320617676,27,'+01:00','W. Europe Standard Time\r\n'),(1298,'spokane, wa',-117.411392211914,47.6536102294922,8,'-08:00','Pacific Standard Time\r\n'),(1299,'st. catharines, on',-79.25,43.1666679382324,2,'-05:00','Eastern Standard Time\r\n'),(1300,'st. louis, mo',-90.1999969482422,38.6333351135254,8,'-06:00','Central Standard Time\r\n'),(1301,'st. paul, mn',-93.1027755737305,44.9447212219238,8,'-06:00','Central Standard Time\r\n'),(1302,'st. petersburg',30.2642059326172,59.8943939208984,30,'+04:00','Russian Standard Time\r\n'),(1303,'stamford, ct',-73.5311126708984,41.0552787780762,8,'-05:00','Eastern Standard Time\r\n'),(1304,'stanley',-57.849723815918,-51.7000007629395,205,'-03:00','Falkland Islands Standard Time\r\n'),(1305,'stavanger',5.73333311080933,58.966667175293,71,'+01:00','W. Europe Standard Time\r\n'),(1306,'stavropol',41.966667175293,45.0666656494141,30,'+04:00','Russian Standard Time\r\n'),(1307,'steinkjer',11.5,64.0166702270508,71,'+01:00','W. Europe Standard Time\r\n'),(1308,'stenungsund',11.8333330154419,58.0666656494141,115,'+01:00','W. Europe Standard Time\r\n'),(1309,'stockholm',18.0499992370605,59.3330001831055,115,'+01:00','W. Europe Standard Time\r\n'),(1310,'strasbourg',7.74388885498047,48.5830574035645,28,'+01:00','Romance Standard Time\r\n'),(1311,'stuttgart',9.18333339691162,48.783332824707,52,'+01:00','W. Europe Standard Time\r\n'),(1312,'suifenhe',131.140274047852,44.3955574035645,33,'+08:00','China Standard Time\r\n'),(1313,'sulaimaniya',45.4405555725098,35.5616683959961,53,'+03:00','Arabic Standard Time\r\n'),(1314,'sullana',-80.6841659545898,-4.89194440841675,39,'-05:00','SA Pacific Standard Time\r\n'),(1315,'sundsvall',17.3333339691162,62.4000015258789,115,'+01:00','W. Europe Standard Time\r\n'),(1316,'sunnyvale, ca',-122.035278320312,37.3688888549805,8,'-08:00','Pacific Standard Time\r\n'),(1317,'surabaya',112.733329772949,-7.28333330154419,26,'+07:00','SE Asia Standard Time\r\n'),(1318,'surat',72.8194427490234,21.1949996948242,12,'+05:30','India Standard Time\r\n'),(1319,'surprise, az',-112.455001831055,33.6383323669434,8,'-07:00','US Mountain Standard Time\r\n'),(1320,'suva',178.41667175293,-18.013334274292,206,'+12:00','Fiji Standard Time\r\n'),(1321,'suzdal',40.4500007629395,56.4166679382324,30,'+04:00','Russian Standard Time\r\n'),(1322,'suzhou',117,33.6333351135254,33,'+08:00','China Standard Time\r\n'),(1323,'swansea',-3.95000004768372,51.6333351135254,3,'','GMT Standard Time\r\n'),(1324,'swindon',-1.76583337783813,51.5613899230957,3,'','GMT Standard Time\r\n'),(1325,'sydney',151.216659545898,-33.8666648864746,10,'+10:00','AUS Eastern Standard Time\r\n'),(1326,'sydney, ns',-60.2000007629395,46.1500015258789,2,'-04:00','Atlantic Standard Time\r\n'),(1327,'sylhet',91.8713912963867,24.897777557373,60,'+06:00','Bangladesh Standard Time\r\n'),(1328,'syracuse, ny',-76.1477813720703,43.0480537414551,8,'-05:00','Eastern Standard Time\r\n'),(1329,'szombathely',16.6213893890381,47.2355537414551,83,'+01:00','Central Europe Standard Time\r\n'),(1330,'tacoma, wa',-122.443054199219,47.2530555725098,8,'-08:00','Pacific Standard Time\r\n'),(1331,'tacuarembo',-55.9833335876465,-31.7000007629395,166,'-03:00','Uruguay Standard Time\r\n'),(1332,'taganrog',38.9166679382324,47.216667175293,30,'+04:00','Russian Standard Time\r\n'),(1333,'taguig',121.062225341797,14.5211114883423,51,'+08:00','Singapore Standard Time\r\n'),(1334,'taian',117.133331298828,36.1833343505859,33,'+08:00','China Standard Time\r\n'),(1335,'taichung',120.666664123535,24.1499996185303,207,'+08:00','Taipei Standard Time\r\n'),(1336,'taif',40.4211120605469,21.2772216796875,14,'+03:00','Arab Standard Time\r\n'),(1337,'taiohae',-140.103607177734,-8.90666675567627,179,'-09:30','Marquesas Islands Standard Time\r\n'),(1338,'taipei',121.524993896484,25.0499992370605,207,'+08:00','Taipei Standard Time\r\n'),(1339,'taiyuan',112.551666259766,37.8930549621582,33,'+08:00','China Standard Time\r\n'),(1340,'taiz',44.014720916748,13.5697221755981,11,'+03:00','Arab Standard Time\r\n'),(1341,'takab',47.106388092041,36.4000015258789,109,'+03:30','Iran Standard Time\r\n'),(1342,'takrouna',10.3286113739014,36.1511116027832,208,'+01:00','W. Central Africa Standard Time\r\n'),(1343,'tallinn',24.75,59.4166679382324,209,'+02:00','FLE Standard Time\r\n'),(1344,'tampa, fl',-82.466667175293,27.9500007629395,8,'-05:00','Eastern Standard Time\r\n'),(1345,'tamuning',144.776672363281,13.4838886260986,122,'+10:00','West Pacific Standard Time\r\n'),(1346,'tangail',89.9211120605469,24.2474994659424,60,'+06:00','Bangladesh Standard Time\r\n'),(1347,'tanggu',117.683334350586,39,33,'+08:00','China Standard Time\r\n'),(1348,'tangshan',118.183334350586,39.6166648864746,33,'+08:00','China Standard Time\r\n'),(1349,'tanjay city',123.160552978516,9.51972198486328,51,'+08:00','Singapore Standard Time\r\n'),(1350,'tashkent',69.3000030517578,41.3333320617676,210,'+05:00','West Asia Standard Time\r\n'),(1351,'tbilisi',44.8166656494141,41.716667175293,211,'+04:00','Tbilisi Standard Time\r\n'),(1352,'tegucigalpa',-87.216667175293,14.1000003814697,175,'-06:00','Central America Standard Time\r\n'),(1353,'tehran',51.4333343505859,35.6719055175781,109,'+03:30','Iran Standard Time\r\n'),(1354,'tel aviv',34.7666664123535,32.0499992370605,43,'+02:00','Israel Standard Time\r\n'),(1355,'telluride, co',-107.812225341797,37.9375,8,'-07:00','Mountain Standard Time\r\n'),(1356,'tepic',-104.89444732666,21.5038890838623,6,'-07:00','Mexico Standard Time 2\r\n'),(1357,'thaton',97.3677749633789,16.9197216033936,142,'+06:30','Myanmar Standard Time\r\n'),(1358,'the hague',4.5,52.1333312988281,27,'+01:00','W. Europe Standard Time\r\n'),(1359,'thessaloniki',22.9511108398438,40.625,47,'+02:00','FLE Standard Time\r\n'),(1360,'thies',-16.9166660308838,14.8000001907349,99,'','Greenwich Standard Time\r\n'),(1361,'thimphu',89.6666641235352,27.4500007629395,212,'+06:00','Central Asia Standard Time\r\n'),(1362,'thiruvananthapuram',76.9499969482422,8.5,12,'+05:30','India Standard Time\r\n'),(1363,'tianjin',117.183334350586,39.1333351135254,33,'+08:00','China Standard Time\r\n'),(1364,'tijuana',-117.016700744629,32.5332946777344,6,'-08:00','Pacific Standard Time\r\n'),(1365,'timisoara',21.2333335876465,45.75,38,'+02:00','FLE Standard Time\r\n'),(1366,'tirana',19.7999992370605,41.3333320617676,107,'+01:00','W. Europe Standard Time\r\n'),(1367,'tiraspol',29.6319446563721,46.852222442627,57,'+02:00','FLE Standard Time\r\n'),(1368,'tiruchirapalli',78.6999969482422,10.8000001907349,12,'+05:30','India Standard Time\r\n'),(1369,'tizimin',-88.1500015258789,21.1458339691162,6,'-06:00','Mexico Standard Time\r\n'),(1370,'toalmas',19.6677780151367,47.5125007629395,83,'+01:00','Central Europe Standard Time\r\n'),(1371,'tokyo',139.733337402344,35.6500015258789,13,'+09:00','Tokyo Standard Time\r\n'),(1372,'toledo, oh',-83.5500030517578,41.6666679382324,8,'-05:00','Eastern Standard Time\r\n'),(1373,'toluca de lerdo',-99.6569442749023,19.2924995422363,6,'-06:00','Mexico Standard Time\r\n'),(1374,'tomsk',84.9625015258789,56.4638900756836,30,'+07:00','Novosibirsk Standard Time\r\n'),(1375,'toowoomba',151.966659545898,-27.5666675567627,10,'+10:00','E. Australia Standard Time\r\n'),(1376,'toronto, on',-79.3866653442383,43.6702766418457,2,'-05:00','Eastern Standard Time\r\n'),(1377,'torshavn',-6.76666688919067,62.0166664123535,213,'','GMT Standard Time\r\n'),(1378,'toulon',5.92805576324463,43.1241683959961,28,'+01:00','Romance Standard Time\r\n'),(1379,'toulouse',1.45000004768372,43.5999984741211,28,'+01:00','Romance Standard Time\r\n'),(1380,'tours',0.699999988079071,47.3833351135254,28,'+01:00','Romance Standard Time\r\n'),(1381,'townsville',146.800003051758,-19.283332824707,10,'+10:00','E. Australia Standard Time\r\n'),(1382,'trelleborg',13.1666669845581,55.3666648864746,115,'+01:00','W. Europe Standard Time\r\n'),(1383,'trier',6.64611101150513,49.7536125183105,52,'+01:00','W. Europe Standard Time\r\n'),(1384,'trieste',13.7786111831665,45.6563873291016,31,'+01:00','W. Europe Standard Time\r\n'),(1385,'tripoli',13.1833333969116,32.8833351135254,214,'+01:00','Libya Standard Time\r\n'),(1386,'tromso',18.9502773284912,69.6613922119141,71,'+01:00','W. Europe Standard Time\r\n'),(1387,'trondheim',10.4166669845581,63.4166679382324,71,'+01:00','W. Europe Standard Time\r\n'),(1388,'trujillo',-79.0299987792969,-8.11250019073486,39,'-05:00','SA Pacific Standard Time\r\n'),(1389,'tshwane',28.2333335876465,-25.7000007629395,77,'+02:00','South Africa Standard Time\r\n'),(1390,'tuapse',39.0666656494141,44.0999984741211,30,'+04:00','Russian Standard Time\r\n'),(1391,'tucson, az',-110.933334350586,32.216667175293,8,'-07:00','US Mountain Standard Time\r\n'),(1392,'tucuman',-65.2174987792969,-26.8083324432373,55,'-03:00','Argentina Standard Time\r\n'),(1393,'tula',37.5999984741211,54.216667175293,30,'+04:00','Russian Standard Time\r\n'),(1394,'tulcea',28.7999992370605,45.1833343505859,38,'+02:00','FLE Standard Time\r\n'),(1395,'tulsa, ok',-95.9166641235352,36.0999984741211,8,'-06:00','Central Standard Time\r\n'),(1396,'tunis',10.1666669845581,36.8163871765137,208,'+01:00','W. Central Africa Standard Time\r\n'),(1397,'turin',7.66666650772095,45.0666656494141,31,'+01:00','W. Europe Standard Time\r\n'),(1398,'turku',22.2666664123535,60.4500007629395,125,'+02:00','FLE Standard Time\r\n'),(1399,'tuticorin',78.1333312988281,8.81666660308838,12,'+05:30','India Standard Time\r\n'),(1400,'tuzla',18.6702785491943,44.5327758789062,63,'+01:00','Central European Standard Time\r\n'),(1401,'ubon ratchathani',104.856109619141,15.2297220230103,61,'+07:00','SE Asia Standard Time\r\n'),(1402,'ubud',115.265830993652,-8.4975004196167,26,'+08:00','Singapore Standard Time\r\n'),(1403,'udon thani',102.790000915527,17.406665802002,61,'+07:00','SE Asia Standard Time\r\n'),(1404,'ufa',56.0999984741211,54.8333320617676,30,'+06:00','Ekaterinburg Standard Time\r\n'),(1405,'ulaanbaatar',106.883331298828,47.9166679382324,215,'+08:00','Ulaanbaatar Standard Time\r\n'),(1406,'ulan-ude',107.564720153809,51.845832824707,30,'+09:00','Ulan-Ude Standard Time\r\n'),(1407,'upper hutt',175.031661987305,-41.1394462585449,48,'+12:00','New Zealand Standard Time\r\n'),(1408,'uppsala',17.6499996185303,59.8499984741211,115,'+01:00','W. Europe Standard Time\r\n'),(1409,'urumqi',87.5833358764648,43.7999992370605,33,'+08:00','China Standard Time\r\n'),(1410,'ushuaia',-68.3163909912109,-54.7830543518066,55,'-03:00','SA Eastern Standard Time\r\n'),(1411,'utrecht',5.12277793884277,52.0913887023926,27,'+01:00','W. Europe Standard Time\r\n'),(1412,'uzhhorod',22.293888092041,48.6241683959961,24,'+02:00','Ukraine Standard Time\r\n'),(1413,'vaasa',21.6166667938232,63.0999984741211,125,'+02:00','FLE Standard Time\r\n'),(1414,'vadodara',73.1875,22.3063888549805,12,'+05:30','India Standard Time\r\n'),(1415,'vaduz',9.53333377838135,47.1500015258789,216,'+01:00','W. Europe Standard Time\r\n'),(1416,'valaam',30.9475002288818,61.3888893127441,30,'+04:00','Russian Standard Time\r\n'),(1417,'valdivia',-73.2133331298828,-39.8241653442383,40,'-04:00','Chile Standard Time\r\n'),(1418,'valencia',-0.366666674613953,39.466667175293,21,'+01:00','Romance Standard Time\r\n'),(1419,'valladolid',-4.72611093521118,41.6488876342773,21,'+01:00','Romance Standard Time\r\n'),(1420,'vallauris',7.05305576324463,43.5794448852539,28,'+01:00','Romance Standard Time\r\n'),(1421,'valletta',14.5166664123535,35.9000015258789,161,'+01:00','W. Europe Standard Time\r\n'),(1422,'vancouver, bc',-123.138610839844,49.2636108398438,2,'-08:00','Pacific Standard Time\r\n'),(1423,'vardo',31.0833339691162,70.3833312988281,71,'+01:00','W. Europe Standard Time\r\n'),(1424,'varna',27.9119453430176,43.216667175293,18,'+02:00','FLE Standard Time\r\n'),(1425,'vatican city',12.4499998092651,41.9000015258789,217,'+01:00','W. Europe Standard Time\r\n'),(1426,'velikiye luki',30.533332824707,56.3333320617676,30,'+04:00','Russian Standard Time\r\n'),(1427,'venice',12.3333330154419,45.4333343505859,31,'+01:00','W. Europe Standard Time\r\n'),(1428,'veracruz',-96.1333312988281,19.1727771759033,6,'-06:00','Mexico Standard Time\r\n'),(1429,'verona',10.9833335876465,45.4333343505859,31,'+01:00','W. Europe Standard Time\r\n'),(1430,'vevey',6.84027767181396,46.4638900756836,72,'+01:00','W. Europe Standard Time\r\n'),(1431,'viana do castello',-8.81666660308838,41.7000007629395,50,'','GMT Standard Time\r\n'),(1432,'victoria',55.4500007629395,-4.61666679382324,218,'+04:00','Arabian Standard Time\r\n'),(1433,'victoria',14.2436113357544,36.0455551147461,161,'+01:00','W. Europe Standard Time\r\n'),(1434,'victoria, bc',-123.367225646973,48.4275016784668,2,'-08:00','Pacific Standard Time\r\n'),(1435,'vidin',22.8826198577881,43.9970245361328,18,'+02:00','FLE Standard Time\r\n'),(1436,'viedma',-62.9941673278809,-40.8136100769043,55,'-03:00','SA Eastern Standard Time\r\n'),(1437,'vienna',16.3333339691162,48.216667175293,120,'+01:00','W. Europe Standard Time\r\n'),(1438,'vienna, va',-77.2652740478516,38.9011116027832,8,'-05:00','Eastern Standard Time\r\n'),(1439,'vientiane',102.616668701172,17.966667175293,219,'+07:00','SE Asia Standard Time\r\n'),(1440,'vila real',-7.73333311080933,41.2999992370605,50,'','GMT Standard Time\r\n'),(1441,'vilnius',25.3166961669922,54.6833038330078,131,'+02:00','FLE Standard Time\r\n'),(1442,'visby',18.2961120605469,57.6408348083496,115,'+01:00','W. Europe Standard Time\r\n'),(1443,'vishakhapatnam',83.3000030517578,17.7333335876465,12,'+05:30','India Standard Time\r\n'),(1444,'vitoria',-2.66666674613953,42.8499984741211,21,'+01:00','Romance Standard Time\r\n'),(1445,'vizianagaram',83.4094467163086,18.1138896942139,12,'+05:30','India Standard Time\r\n'),(1446,'vladimir',40.3666648864746,56.1500015258789,30,'+04:00','Russian Standard Time\r\n'),(1447,'vladivostok',131.899719238281,43.133056640625,30,'+11:00','Vladivostok Standard Time\r\n'),(1448,'volgograd',44.5858001708984,48.8047027587891,30,'+04:00','Russian Standard Time\r\n'),(1449,'vologda',39.8666648864746,59.216667175293,30,'+04:00','Russian Standard Time\r\n'),(1450,'volokolamsk',35.9333343505859,56.0666656494141,30,'+04:00','Russian Standard Time\r\n'),(1451,'voronezh',39.2666664123535,51.716667175293,30,'+04:00','Russian Standard Time\r\n'),(1452,'votkinsk',53.9949989318848,57.0574989318848,30,'+04:00','Russian Standard Time\r\n'),(1453,'waikanae',175.064163208008,-40.8752784729004,48,'+12:00','New Zealand Standard Time\r\n'),(1454,'wailua, hi',-159.337783813477,22.0522212982178,8,'-10:00','Hawaiian Standard Time\r\n'),(1455,'waimea, hi',-159.670837402344,21.958610534668,8,'-10:00','Hawaiian Standard Time\r\n'),(1456,'waingapu',120.266944885254,-9.6627779006958,26,'+08:00','Singapore Standard Time\r\n'),(1457,'wakkana',141.68278503418,45.401668548584,13,'+09:00','Tokyo Standard Time\r\n'),(1458,'warrnambool',142.483337402344,-38.3833351135254,10,'+10:00','AUS Eastern Standard Time\r\n'),(1459,'warsaw',21,52.25,116,'+01:00','Central European Standard Time\r\n'),(1460,'washington, dc',-77.033332824707,38.8833351135254,8,'-05:00','Eastern Standard Time\r\n'),(1461,'waterford',-7.13333320617676,52.25,41,'','GMT Standard Time\r\n'),(1462,'waterloo, on',-80.533332824707,43.533332824707,2,'-05:00','Eastern Standard Time\r\n'),(1463,'wellington',174.783294677734,-41.283332824707,48,'+12:00','New Zealand Standard Time\r\n'),(1464,'west wendover, nv',-114.073333740234,40.7391662597656,8,'-07:00','Mountain Standard Time\r\n'),(1465,'westford, ma',-71.4383316040039,42.5791664123535,8,'-05:00','Eastern Standard Time\r\n'),(1466,'whistler, bc',-122.966667175293,50.1166648864746,2,'-08:00','Pacific Standard Time\r\n'),(1467,'white rock, bc',-122.801109313965,49.0238876342773,2,'-08:00','Pacific Standard Time\r\n'),(1468,'whitehorse, yt',-135.051940917969,60.7197227478027,2,'-08:00','Pacific Standard Time\r\n'),(1469,'wichita, ks',-97.3333358764648,37.7000007629395,8,'-06:00','Central Standard Time\r\n'),(1470,'willemstad',-68.9333343505859,12.1000003814697,220,'-04:00','SA Western Standard Time\r\n'),(1471,'windhoek',17.0833339691162,-22.5666675567627,221,'+01:00','Namibia Standard Time\r\n'),(1472,'window rock, az',-109.062225341797,35.672779083252,8,'-07:00','Mountain Standard Time\r\n'),(1473,'windsor, on',-82.9936141967773,42.2927780151367,2,'-05:00','Eastern Standard Time\r\n'),(1474,'winnipeg, mb',-97.1383361816406,49.8955574035645,2,'-06:00','Central Standard Time\r\n'),(1475,'winston-salem, nc',-80.2433319091797,36.0947227478027,8,'-05:00','Eastern Standard Time\r\n'),(1476,'wodonga',146.566665649414,-36.033332824707,10,'+10:00','AUS Eastern Standard Time\r\n'),(1477,'wollongong',150.866668701172,-34.4166679382324,10,'+10:00','AUS Eastern Standard Time\r\n'),(1478,'wuhan',114.302223205566,30.5947227478027,33,'+08:00','China Standard Time\r\n'),(1479,'xiamen',118.089447021484,24.4797229766846,33,'+08:00','China Standard Time\r\n'),(1480,'xian',108.883331298828,34.2666664123535,33,'+08:00','China Standard Time\r\n'),(1481,'yakutsk',129.733093261719,62.0339050292969,30,'+10:00','Yakutsk Standard Time\r\n'),(1482,'yalta',34.1666679382324,44.5,24,'+02:00','Ukraine Standard Time\r\n'),(1483,'yantai',121.366668701172,37.5499992370605,33,'+08:00','China Standard Time\r\n'),(1484,'yaounde',11.5166664123535,3.86666655540466,106,'+01:00','W. Central Africa Standard Time\r\n'),(1485,'yaroslavl',39.8499984741211,57.5999984741211,30,'+04:00','Russian Standard Time\r\n'),(1486,'yasok',87.6477813720703,27.0683326721191,73,'+05:45','Nepal Standard Time\r\n'),(1487,'yawnghwe',96.9344482421875,20.654167175293,142,'+06:30','Myanmar Standard Time\r\n'),(1488,'yazd',54.3605537414551,31.8966674804688,109,'+03:30','Iran Standard Time\r\n'),(1489,'yellowknife, nt',-114.369163513184,62.4552764892578,2,'-07:00','Mountain Standard Time\r\n'),(1490,'yerevan',44.5,40.1811065673828,121,'+04:00','Armenia Standard Time\r\n'),(1491,'yevpatoriya',33.3833351135254,45.216667175293,24,'+02:00','Ukraine Standard Time\r\n'),(1492,'yigo',144.899993896484,13.5333337783813,122,'+10:00','West Pacific Standard Time\r\n'),(1493,'yokohama',139.649993896484,35.4333343505859,13,'+09:00','Tokyo Standard Time\r\n'),(1494,'yokosuka',139.66667175293,35.25,13,'+09:00','Tokyo Standard Time\r\n'),(1495,'yuzhno-sakhalinsk',142.733337402344,46.9500007629395,30,'+11:00','Khabarovsk Standard Time\r\n'),(1496,'zaandam',4.82555532455444,52.4386100769043,27,'+01:00','W. Europe Standard Time\r\n'),(1497,'zagreb',15.9666662216187,45.7999992370605,222,'+01:00','Central European Standard Time\r\n'),(1498,'zakynthos',20.8966674804688,37.783332824707,47,'+02:00','FLE Standard Time\r\n'),(1499,'zaporozhye',35.1500015258789,47.849723815918,24,'+02:00','Ukraine Standard Time\r\n'),(1500,'zaragoza',-0.883333325386047,41.6500015258789,21,'+01:00','Romance Standard Time\r\n'),(1501,'zaysan',84.8705520629883,47.4647216796875,22,'+06:00','Central Asia Standard Time\r\n'),(1502,'zhengzhou',113.666664123535,34.75,33,'+08:00','China Standard Time\r\n'),(1503,'zhongshan',113.392776489258,22.5166664123535,33,'+08:00','China Standard Time\r\n'),(1504,'zihuatanejo',-101.551109313965,17.6444435119629,6,'-06:00','Mexico Standard Time\r\n'),(1505,'zupanja',18.6972217559814,45.0691680908203,222,'+01:00','Central European Standard Time\r\n'),(1506,'zurich',8.55000019073486,47.3666648864746,72,'+01:00','W. Europe Standard Time');
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  `id` bigint(20) unsigned NOT NULL AUTO_INCREMENT,
  `name` varchar(255) NOT NULL,
  `longitude` double DEFAULT NULL,
  `latitude` double DEFAULT NULL,
  `parentCode` bigint(20) unsigned NOT NULL,
  `diffrentTime` varchar(255) DEFAULT NULL,
  `standardTime` varchar(255) DEFAULT NULL,
  `countryCode` varchar(255) DEFAULT NULL,
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) ENGINE=InnoDB AUTO_INCREMENT=1508 DEFAULT CHARSET=utf8;
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INSERT INTO `ftcwg_countrycity_1392_07_03` VALUES (1,'denmark',NULL,NULL,0,NULL,NULL,'DK','Europe/Copenhagen'),(2,'canada',NULL,NULL,0,NULL,NULL,'CA',NULL),(3,'united kingdom',NULL,NULL,0,NULL,NULL,'GB','Europe/London'),(4,'united arab emirates',NULL,NULL,0,NULL,NULL,'AE','Asia/Dubai'),(5,'nigeria',NULL,NULL,0,NULL,NULL,'NG','Africa/Lagos'),(6,'mexico',NULL,NULL,0,NULL,NULL,'MX','America/Mexico_City'),(7,'ghana',NULL,NULL,0,NULL,NULL,'GH','Africa/Accra'),(8,'united states',NULL,NULL,0,NULL,NULL,'US',NULL),(9,'ethiopia',NULL,NULL,0,NULL,NULL,'ET','Africa/Addis_Ababa'),(10,'australia',NULL,NULL,0,NULL,NULL,'AU',NULL),(11,'yemen',NULL,NULL,0,NULL,NULL,'YE','Asia/Aden'),(12,'india',NULL,NULL,0,NULL,NULL,'IN','Asia/Kolkata'),(13,'japan',NULL,NULL,0,NULL,NULL,'JP','Asia/Tokyo'),(14,'saudi arabia',NULL,NULL,0,NULL,NULL,'SA','Asia/Riyadh'),(15,'kuwait',NULL,NULL,0,NULL,NULL,'KW','Asia/Kuwait'),(16,'turkey',NULL,NULL,0,NULL,NULL,'TR','Europe/Istanbul'),(17,'costa rica',NULL,NULL,0,NULL,NULL,'CR','America/Costa_Rica'),(18,'bulgaria',NULL,NULL,0,NULL,NULL,'BG','Europe/Sofia'),(19,'egypt',NULL,NULL,0,NULL,NULL,'EG','Africa/Cairo'),(20,'algeria',NULL,NULL,0,NULL,NULL,'DZ','Africa/Algiers'),(21,'spain',NULL,NULL,0,NULL,NULL,'ES',NULL),(22,'kazakhstan',NULL,NULL,0,NULL,NULL,'KZ',NULL),(23,'niue',NULL,NULL,0,NULL,NULL,'NU','Pacific/Niue'),(24,'ukraine',NULL,NULL,0,NULL,NULL,'UA',NULL),(25,'ecuador',NULL,NULL,0,NULL,NULL,'EC',NULL),(26,'indonesia',NULL,NULL,0,NULL,NULL,'ID',NULL),(27,'netherlands',NULL,NULL,0,NULL,NULL,'NL',NULL),(28,'france',NULL,NULL,0,NULL,NULL,'FR','Europe/Paris'),(29,'jordan',NULL,NULL,0,NULL,NULL,'JO','Asia/Amman'),(30,'russia',NULL,NULL,0,NULL,NULL,'RU',NULL),(31,'italy',NULL,NULL,0,NULL,NULL,'IT','Europe/Rome'),(32,'andorra',NULL,NULL,0,NULL,NULL,'AD','Europe/Andorra'),(33,'china',NULL,NULL,0,NULL,NULL,'CN',NULL),(34,'madagascar',NULL,NULL,0,NULL,NULL,'MG','Indian/Antananarivo'),(35,'guatemala',NULL,NULL,0,NULL,NULL,'GT','America/Guatemala'),(36,'belgium',NULL,NULL,0,NULL,NULL,'BE','Europe/Brussels'),(37,'samoa',NULL,NULL,0,NULL,NULL,'WS','Pacific/Apia'),(38,'romania',NULL,NULL,0,NULL,NULL,'RO','Europe/Bucharest'),(39,'peru',NULL,NULL,0,NULL,NULL,'PE','America/Lima'),(40,'chile',NULL,NULL,0,NULL,NULL,'CL',NULL),(41,'ireland',NULL,NULL,0,NULL,NULL,'IE','Europe/Dublin'),(42,'brazil',NULL,NULL,0,NULL,NULL,'BR',NULL),(43,'israel',NULL,NULL,0,NULL,NULL,'IL','Asia/Jerusalem'),(44,'turkmenistan',NULL,NULL,0,NULL,NULL,'TM','Asia/Ashgabat'),(45,'eritrea',NULL,NULL,0,NULL,NULL,'ER','Africa/Asmara'),(46,'paraguay',NULL,NULL,0,NULL,NULL,'PY',NULL),(47,'greece',NULL,NULL,0,NULL,NULL,'GR',NULL),(48,'new zealand',NULL,NULL,0,NULL,NULL,'NZ',NULL),(49,'cook islands',NULL,NULL,0,NULL,NULL,'CK','Pacific/Rarotonga'),(50,'portugal',NULL,NULL,0,NULL,NULL,'PT',NULL),(51,'philippines',NULL,NULL,0,NULL,NULL,'PH','Asia/Manila'),(52,'germany',NULL,NULL,0,NULL,NULL,'DE',NULL),(53,'iraq',NULL,NULL,0,NULL,NULL,'IQ','Asia/Baghdad'),(54,'pakistan',NULL,NULL,0,NULL,NULL,'PK','Asia/Karachi'),(55,'argentina',NULL,NULL,0,NULL,NULL,'AR',NULL),(56,'azerbaijan',NULL,NULL,0,NULL,NULL,'AZ','Asia/Baku'),(57,'moldova',NULL,NULL,0,NULL,NULL,'MD','Europe/Chisinau'),(58,'mali',NULL,NULL,0,NULL,NULL,'ML','Africa/Bamako'),(59,'brunei',NULL,NULL,0,NULL,NULL,'BN','Asia/Brunei'),(60,'bangladesh',NULL,NULL,0,NULL,NULL,'BD','Asia/Dhaka'),(61,'thailand',NULL,NULL,0,NULL,NULL,'TH','Asia/Bangkok'),(62,'central african republic',NULL,NULL,0,NULL,NULL,'CF','Africa/Bangui'),(63,'bosnia and herzegovina',NULL,NULL,0,NULL,NULL,'BA','Europe/Sarajevo'),(64,'gambia',NULL,NULL,0,NULL,NULL,'GM','Africa/Banjul'),(65,'venezuela',NULL,NULL,0,NULL,NULL,'VE','America/Caracas'),(66,'guadeloupe',NULL,NULL,0,NULL,NULL,'GP','America/Guadeloupe'),(67,'saint kitts and nevis',NULL,NULL,0,NULL,NULL,'KN','America/St_Kitts'),(68,'lebanon',NULL,NULL,0,NULL,NULL,'LB','Asia/Beirut'),(69,'serbia',NULL,NULL,0,NULL,NULL,'RS','Europe/Belgrade'),(70,'belize',NULL,NULL,0,NULL,NULL,'BZ','America/Belize'),(71,'norway',NULL,NULL,0,NULL,NULL,'NO','Europe/Oslo'),(72,'switzerland',NULL,NULL,0,NULL,NULL,'CH','Europe/Zurich'),(73,'nepal',NULL,NULL,0,NULL,NULL,'NP','Asia/Kathmandu'),(74,'kyrgyzstan',NULL,NULL,0,NULL,NULL,'KG','Asia/Bishkek'),(75,'guinea-bissau',NULL,NULL,0,NULL,NULL,'GQ','Africa/Malabo'),(76,'malawi',NULL,NULL,0,NULL,NULL,'MW','Africa/Blantyre'),(77,'south africa',NULL,NULL,0,NULL,NULL,'ZA','Africa/Johannesburg'),(78,'colombia',NULL,NULL,0,NULL,NULL,'CO','America/Bogota'),(79,'slovakia',NULL,NULL,0,NULL,NULL,'SK','Europe/Bratislava'),(80,'congo',NULL,NULL,0,NULL,NULL,'CD',NULL),(81,'barbados',NULL,NULL,0,NULL,NULL,'BB','America/Barbados'),(82,'czech republic',NULL,NULL,0,NULL,NULL,'CZ','Europe/Prague'),(83,'hungary',NULL,NULL,0,NULL,NULL,'HU','Europe/Budapest'),(84,'burundi',NULL,NULL,0,NULL,NULL,'BI','Africa/Bujumbura'),(85,'korea, south',NULL,NULL,0,NULL,NULL,'KR','Asia/Seoul'),(86,'malaysia',NULL,NULL,0,NULL,NULL,'MY',NULL),(87,'morocco',NULL,NULL,0,NULL,NULL,'MA','Africa/Casablanca'),(88,'saint lucia',NULL,NULL,0,NULL,NULL,'LC','America/St_Lucia'),(89,'french guiana',NULL,NULL,0,NULL,NULL,'GF','America/Cayenne'),(90,'virgin islands, u.s.',NULL,NULL,0,NULL,NULL,'VI','America/St_Thomas'),(91,'mozambique',NULL,NULL,0,NULL,NULL,'MZ','Africa/Maputo'),(92,'nicaragua',NULL,NULL,0,NULL,NULL,'NI','America/Managua'),(93,'cuba',NULL,NULL,0,NULL,NULL,'CU','America/Havana'),(94,'turks and caicos islands',NULL,NULL,0,NULL,NULL,'TC','America/Grand_Turk'),(95,'sri lanka',NULL,NULL,0,NULL,NULL,'LK','Asia/Colombo'),(96,'guinea',NULL,NULL,0,NULL,NULL,'GW','Africa/Bissau'),(97,'benin',NULL,NULL,0,NULL,NULL,'BJ','Africa/Porto-Novo'),(98,'vietnam',NULL,NULL,0,NULL,NULL,'VN','Asia/Ho_Chi_Minh'),(99,'senegal',NULL,NULL,0,NULL,NULL,'SN','Africa/Dakar'),(100,'syria',NULL,NULL,0,NULL,NULL,'SY','Asia/Damascus'),(101,'tanzania',NULL,NULL,0,NULL,NULL,'TZ','Africa/Dar_es_Salaam'),(102,'niger',NULL,NULL,0,NULL,NULL,'NE','Africa/Niamey'),(103,'east timor',NULL,NULL,0,NULL,NULL,'TL','Asia/Dili'),(104,'djibouti',NULL,NULL,0,NULL,NULL,'DJ','Africa/Djibouti'),(105,'qatar',NULL,NULL,0,NULL,NULL,'QA','Asia/Qatar'),(106,'cameroon',NULL,NULL,0,NULL,NULL,'CM','Africa/Douala'),(107,'albania',NULL,NULL,0,NULL,NULL,'AL','Europe/Tirane'),(108,'tajikistan',NULL,NULL,0,NULL,NULL,'TJ','Asia/Dushanbe'),(109,'iran',NULL,NULL,0,NULL,NULL,'IR','Asia/Tehran'),(110,'mauritius',NULL,NULL,0,NULL,NULL,'MU','Indian/Mauritius'),(111,'martinique',NULL,NULL,0,NULL,NULL,'MQ','America/Martinique'),(112,'sierra leone',NULL,NULL,0,NULL,NULL,'SL','Africa/Freetown'),(113,'tuvalu',NULL,NULL,0,NULL,NULL,'TV','Pacific/Funafuti'),(114,'botswana',NULL,NULL,0,NULL,NULL,'BW','Africa/Gaborone'),(115,'sweden',NULL,NULL,0,NULL,NULL,'SE','Europe/Stockholm'),(116,'poland',NULL,NULL,0,NULL,NULL,'PL','Europe/Warsaw'),(117,'cayman islands',NULL,NULL,0,NULL,NULL,'KY','America/Cayman'),(118,'guyana',NULL,NULL,0,NULL,NULL,'GY','America/Guyana'),(119,'gibraltar',NULL,NULL,0,NULL,NULL,'GI','Europe/Gibraltar'),(120,'austria',NULL,NULL,0,NULL,NULL,'AT','Europe/Vienna'),(121,'armenia',NULL,NULL,0,NULL,NULL,'AM','Asia/Yerevan'),(122,'guam',NULL,NULL,0,NULL,NULL,'GU','Pacific/Guam'),(123,'bermuda',NULL,NULL,0,NULL,NULL,'BM','Atlantic/Bermuda'),(124,'zimbabwe',NULL,NULL,0,NULL,NULL,'ZW','Africa/Harare'),(125,'finland',NULL,NULL,0,NULL,NULL,'FI','Europe/Helsinki'),(126,'solomon islands',NULL,NULL,0,NULL,NULL,'SB','Pacific/Guadalcanal'),(127,'saint helena',NULL,NULL,0,NULL,NULL,'SH','Atlantic/St_Helena'),(128,'south sudan',NULL,NULL,0,NULL,NULL,NULL,NULL),(129,'afghanistan',NULL,NULL,0,NULL,NULL,'﻿AF',NULL),(130,'uganda',NULL,NULL,0,NULL,NULL,'UG','Africa/Kampala'),(131,'lithuania',NULL,NULL,0,NULL,NULL,'LT','Europe/Vilnius'),(132,'sudan',NULL,NULL,0,NULL,NULL,'SD','Africa/Khartoum'),(133,'rwanda',NULL,NULL,0,NULL,NULL,'RW','Africa/Kigali'),(134,'jamaica',NULL,NULL,0,NULL,NULL,'JM','America/Jamaica'),(135,'saint vincent and the grenadines',NULL,NULL,0,NULL,NULL,'VC','America/St_Vincent'),(136,'congo, democratic republic of the',NULL,NULL,0,NULL,NULL,'CD',NULL),(137,'micronesia, federated states of',NULL,NULL,0,NULL,NULL,'FM',NULL),(138,'new caledonia',NULL,NULL,0,NULL,NULL,'NC','Pacific/Noumea'),(139,'palau',NULL,NULL,0,NULL,NULL,'PW','Pacific/Palau'),(140,'greenland',NULL,NULL,0,NULL,NULL,'GL',NULL),(141,'macedonia',NULL,NULL,0,NULL,NULL,'MK','Europe/Skopje'),(142,'burma',NULL,NULL,0,NULL,NULL,'MM','Asia/Rangoon'),(143,'el salvador',NULL,NULL,0,NULL,NULL,'SV','America/El_Salvador'),(144,'bolivia',NULL,NULL,0,NULL,NULL,'BO','America/La_Paz'),(145,'gabon',NULL,NULL,0,NULL,NULL,'GA','Africa/Libreville'),(146,'cyprus',NULL,NULL,0,NULL,NULL,'CY','Asia/Nicosia'),(147,'slovenia',NULL,NULL,0,NULL,NULL,'SI','Europe/Ljubljana'),(148,'togo',NULL,NULL,0,NULL,NULL,'TG','Africa/Lome'),(149,'svalbard',NULL,NULL,0,NULL,NULL,'SJ','Arctic/Longyearbyen'),(150,'angola',NULL,NULL,0,NULL,NULL,'AO','Africa/Luanda'),(151,'zambia',NULL,NULL,0,NULL,NULL,'ZM','Africa/Lusaka'),(152,'luxembourg',NULL,NULL,0,NULL,NULL,'LU','Europe/Luxembourg'),(153,'marshall islands',NULL,NULL,0,NULL,NULL,'MH',NULL),(154,'equatorial guinea',NULL,NULL,0,NULL,NULL,'GQ','Africa/Malabo'),(155,'maldives',NULL,NULL,0,NULL,NULL,'MV','Indian/Maldives'),(156,'mayotte',NULL,NULL,0,NULL,NULL,'YT','Indian/Mayotte'),(157,'bahrain',NULL,NULL,0,NULL,NULL,'BH','Asia/Bahrain'),(158,'lesotho',NULL,NULL,0,NULL,NULL,'LS','Africa/Maseru'),(159,'wallis and futuna',NULL,NULL,0,NULL,NULL,'WF','Pacific/Wallis'),(160,'swaziland',NULL,NULL,0,NULL,NULL,'SZ','Africa/Mbabane'),(161,'malta',NULL,NULL,0,NULL,NULL,'MT','Europe/Malta'),(162,'belarus',NULL,NULL,0,NULL,NULL,'BY','Europe/Minsk'),(163,'somalia',NULL,NULL,0,NULL,NULL,'SO','Africa/Mogadishu'),(164,'monaco',NULL,NULL,0,NULL,NULL,'MC','Europe/Monaco'),(165,'liberia',NULL,NULL,0,NULL,NULL,'LR','Africa/Monrovia'),(166,'uruguay',NULL,NULL,0,NULL,NULL,'UY','America/Montevideo'),(167,'comoros',NULL,NULL,0,NULL,NULL,'KM','Indian/Comoro'),(168,'papua new guinea',NULL,NULL,0,NULL,NULL,'PG','Pacific/Port_Moresby'),(169,'oman',NULL,NULL,0,NULL,NULL,'OM','Asia/Muscat'),(170,'chad',NULL,NULL,0,NULL,NULL,'TD','Africa/Ndjamena'),(171,'kenya',NULL,NULL,0,NULL,NULL,'KE','Africa/Nairobi'),(172,'bahamas',NULL,NULL,0,NULL,NULL,'BS','America/Nassau'),(173,'mauritania',NULL,NULL,0,NULL,NULL,'MR','Africa/Nouakchott'),(174,'tonga',NULL,NULL,0,NULL,NULL,'TO','Pacific/Tongatapu'),(175,'honduras',NULL,NULL,0,NULL,NULL,'HN','America/Tegucigalpa'),(176,'aruba',NULL,NULL,0,NULL,NULL,'AW','America/Aruba'),(177,'burkina faso',NULL,NULL,0,NULL,NULL,'BF','Africa/Ouagadougou'),(178,'panama',NULL,NULL,0,NULL,NULL,'PA','America/Panama'),(179,'french polynesia',NULL,NULL,0,NULL,NULL,'PF',NULL),(180,'suriname',NULL,NULL,0,NULL,NULL,'SR','America/Paramaribo'),(181,'sint maarten',NULL,NULL,0,NULL,NULL,'SX','America/Lower_Princes'),(182,'cambodia',NULL,NULL,0,NULL,NULL,'KH','Asia/Phnom_Penh'),(183,'montenegro',NULL,NULL,0,NULL,NULL,'ME','Europe/Podgorica'),(184,'vanuatu',NULL,NULL,0,NULL,NULL,'VU','Pacific/Efate'),(185,'trinidad and tobago',NULL,NULL,0,NULL,NULL,'TT','America/Port_of_Spain'),(186,'haiti',NULL,NULL,0,NULL,NULL,'HT','America/Port-au-Prince'),(187,'cape verde',NULL,NULL,0,NULL,NULL,'CV','Atlantic/Cape_Verde'),(188,'kosovo',NULL,NULL,0,NULL,NULL,'XK',NULL),(189,'dominican republic',NULL,NULL,0,NULL,NULL,'DO','America/Santo_Domingo'),(190,'korea, north',NULL,NULL,0,NULL,NULL,'KP','Asia/Pyongyang'),(191,'iceland',NULL,NULL,0,NULL,NULL,'IS','Atlantic/Reykjavik'),(192,'latvia',NULL,NULL,0,NULL,NULL,'LV','Europe/Riga'),(193,'virgin islands, british',NULL,NULL,0,NULL,NULL,'VG','America/Tortola'),(194,'dominica',NULL,NULL,0,NULL,NULL,'DM','America/Dominica'),(195,'grenada',NULL,NULL,0,NULL,NULL,'GD','America/Grenada'),(196,'reunion',NULL,NULL,0,NULL,NULL,'RE','Indian/Reunion'),(197,'saint pierre and miquelon',NULL,NULL,0,NULL,NULL,'PM','America/Miquelon'),(198,'northern mariana islands',NULL,NULL,0,NULL,NULL,'MP','Pacific/Saipan'),(199,'puerto rico',NULL,NULL,0,NULL,NULL,'PR','America/Puerto_Rico'),(200,'san marino',NULL,NULL,0,NULL,NULL,'SM','Europe/San_Marino'),(201,'sao tome and principe',NULL,NULL,0,NULL,NULL,'ST','Africa/Sao_Tome'),(202,'singapore',NULL,NULL,0,NULL,NULL,'SG','Asia/Singapore'),(203,'kiribati',NULL,NULL,0,NULL,NULL,'KI',NULL),(204,'antigua and barbuda',NULL,NULL,0,NULL,NULL,'AG','America/Antigua'),(205,'falkland islands',NULL,NULL,0,NULL,NULL,'FK','Atlantic/Stanley'),(206,'fiji',NULL,NULL,0,NULL,NULL,'FJ','Pacific/Fiji'),(207,'taiwan',NULL,NULL,0,NULL,NULL,'TW','Asia/Taipei'),(208,'tunisia',NULL,NULL,0,NULL,NULL,'TN','Africa/Tunis'),(209,'estonia',NULL,NULL,0,NULL,NULL,'EE','Europe/Tallinn'),(210,'uzbekistan',NULL,NULL,0,NULL,NULL,'UZ',NULL),(211,'georgia',NULL,NULL,0,NULL,NULL,'GE','Asia/Tbilisi'),(212,'bhutan',NULL,NULL,0,NULL,NULL,'BT','Asia/Thimphu'),(213,'faroe islands',NULL,NULL,0,NULL,NULL,'FO','Atlantic/Faroe'),(214,'libya',NULL,NULL,0,NULL,NULL,'LY','Africa/Tripoli'),(215,'mongolia',NULL,NULL,0,NULL,NULL,'MN',NULL),(216,'liechtenstein',NULL,NULL,0,NULL,NULL,'LI','Europe/Vaduz'),(217,'holy see (vatican city)',NULL,NULL,0,NULL,NULL,'VA','Europe/Vatican'),(218,'seychelles',NULL,NULL,0,NULL,NULL,'SC','Indian/Mahe'),(219,'laos',NULL,NULL,0,NULL,NULL,'LA','Asia/Vientiane'),(220,'curacao',NULL,NULL,0,NULL,NULL,'CW','America/Curacao'),(221,'namibia',NULL,NULL,0,NULL,NULL,'NA','Africa/Windhoek'),(222,'croatia',NULL,NULL,0,NULL,NULL,'HR','Europe/Zagreb'),(223,'aalborg',9.91777801513672,57.0288887023926,1,'+01:00','Romance Standard Time\r\n',NULL,NULL),(224,'abbotsford, bc',-122.300003051758,49.0663871765137,2,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(225,'aberdeen',-2.09999990463257,57.1500015258789,3,'','GMT Standard Time\r\n',NULL,NULL),(226,'abu dhabi',54.3666648864746,24.4833335876465,4,'+04:00','Arabian Standard Time\r\n',NULL,NULL),(227,'abuja',7.53333330154419,9.0833330154419,5,'+01:00','W. Central Africa Standard Time\r\n',NULL,NULL),(228,'acapulco',-99.9097213745117,16.838888168335,6,'-06:00','Mexico Standard Time\r\n',NULL,NULL),(229,'accra',-0.196388885378838,5.55583333969116,7,'','Greenwich Standard Time\r\n',NULL,NULL),(230,'adak, ak',-176.649719238281,51.8663902282715,8,'-10:00','Hawaii-Aleutian Standard Time\r\n',NULL,NULL),(231,'addis ababa',38.7000007629395,9.03333377838135,9,'+03:00','E. Africa Standard Time\r\n',NULL,NULL),(232,'adelaide',138.600006103516,-34.9333343505859,10,'+09:30','Cen. Australia Standard Time\r\n',NULL,NULL),(233,'aden',45.033332824707,12.7833337783813,11,'+03:00','Arab Standard Time\r\n',NULL,NULL),(234,'agra',78,27.1833324432373,12,'+05:30','India Standard Time\r\n',NULL,NULL),(235,'ahmedabad',72.5669479370117,23.039722442627,12,'+05:30','India Standard Time\r\n',NULL,NULL),(236,'akita',140.08332824707,39.75,13,'+09:00','Tokyo Standard Time\r\n',NULL,NULL),(237,'aklavik, nt',-135,68.216667175293,2,'-07:00','Mountain Standard Time\r\n',NULL,NULL),(238,'akron, oh',-81.5166702270508,41.0833320617676,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(239,'akumal',-87.3136138916016,20.3966674804688,6,'-06:00','Mexico Standard Time\r\n',NULL,NULL),(240,'al ahsa',49.6016654968262,25.3963890075684,14,'+03:00','Arab Standard Time\r\n',NULL,NULL),(241,'al ain',55.7441673278809,24.2258338928223,4,'+04:00','Arabian Standard Time\r\n',NULL,NULL),(242,'al hudaydah',42.9511108398438,14.8022222518921,11,'+03:00','Arab Standard Time\r\n',NULL,NULL),(243,'al jahra',47.7000007629395,29.3333339691162,15,'+03:00','Arab Standard Time\r\n',NULL,NULL),(244,'alacati',26.3738880157471,38.2799987792969,16,'+02:00','Turkey Standard Time\r\n',NULL,NULL),(245,'alajuela',-84.216667175293,10.0166664123535,17,'-06:00','Central America Standard Time\r\n',NULL,NULL),(246,'albany, ny',-73.75,42.6500015258789,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(247,'albena',28.0766658782959,43.3708343505859,18,'+02:00','FLE Standard Time\r\n',NULL,NULL),(248,'albuquerque, nm',-106.650001525879,35.0830574035645,8,'-07:00','Mountain Standard Time\r\n',NULL,NULL),(249,'albury',146.910278320312,-36.0822219848633,10,'+10:00','AUS Eastern Standard Time\r\n',NULL,NULL),(250,'alert, nu',-62.5,82.466667175293,2,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(251,'alexandria',29.9441661834717,31.2136116027832,19,'+02:00','Egypt Standard Time\r\n',NULL,NULL),(252,'algiers',3.04999995231628,36.7666664123535,20,'+01:00','W. Central Africa Standard Time\r\n',NULL,NULL),(253,'alicante',-0.483333319425583,38.3499984741211,21,'+01:00','Romance Standard Time\r\n',NULL,NULL),(254,'alice springs',133.866668701172,-23.7000007629395,10,'+09:30','AUS Central Standard Time\r\n',NULL,NULL),(255,'almaty',76.9166641235352,43.3166656494141,22,'+06:00','Central Asia Standard Time\r\n',NULL,NULL),(256,'almeria',-2.46666669845581,36.8499984741211,21,'+01:00','Romance Standard Time\r\n',NULL,NULL),(257,'alofi',-169.91667175293,-19.0499992370605,23,'-11:00','Midway Island Standard Time\r\n',NULL,NULL),(258,'alupka',34.0497207641602,44.4166679382324,24,'+02:00','Ukraine Standard Time\r\n',NULL,NULL),(259,'ambato',-78.620002746582,-1.2402777671814,25,'-05:00','SA Pacific Standard Time\r\n',NULL,NULL),(260,'ambon',128.16667175293,-3.70000004768372,26,'+09:00','Tokyo Standard Time\r\n',NULL,NULL),(261,'amersfoort',5.38777780532837,52.1561126708984,27,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(262,'amherst, ns',-64.2052764892578,45.8300018310547,2,'-04:00','Atlantic Standard Time\r\n',NULL,NULL),(263,'amiens',2.29999995231628,49.8833351135254,28,'+01:00','Romance Standard Time\r\n',NULL,NULL),(264,'amman',35.9333343505859,31.9500007629395,29,'+03:00','Jordan Standard Time\r\n',NULL,NULL),(265,'amritsar',74.8666687011719,31.6333332061768,12,'+05:30','India Standard Time\r\n',NULL,NULL),(266,'amsterdam',4.88333320617676,52.3666648864746,27,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(267,'anadyr',177.5,64.7330551147461,30,'+12:00','Magadan Standard Time\r\n',NULL,NULL),(268,'anapa',37.3166656494141,44.9000015258789,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(269,'anchorage, ak',-149.899719238281,61.216667175293,8,'-09:00','Alaskan Standard Time\r\n',NULL,NULL),(270,'ancona',13.5188884735107,43.6158332824707,31,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(271,'andorra la vella',1.51666665077209,42.5,32,'+01:00','Romance Standard Time\r\n',NULL,NULL),(272,'ankara',32.8663902282715,39.9333343505859,16,'+02:00','Turkey Standard Time\r\n',NULL,NULL),(273,'annapolis, md',-76.4925003051758,38.9783325195312,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(274,'anshan',122.983329772949,41.1166648864746,33,'+08:00','China Standard Time\r\n',NULL,NULL),(275,'antananarivo',47.533332824707,-18.9166660308838,34,'+03:00','E. Africa Standard Time\r\n',NULL,NULL),(276,'antigua',-90.7333297729492,14.5500001907349,35,'-06:00','Guatemala Standard Time\r\n',NULL,NULL),(277,'antwerp',4.3997220993042,51.2205543518066,36,'+01:00','Romance Standard Time\r\n',NULL,NULL),(278,'apia',-171.75,-13.8330554962158,37,'-13:00','Samoa Standard Time\r\n',NULL,NULL),(279,'aqaba',34.9966659545898,29.4972229003906,29,'+03:00','Jordan Standard Time\r\n',NULL,NULL),(280,'arad',21.3333339691162,46.1833343505859,38,'+02:00','FLE Standard Time\r\n',NULL,NULL),(281,'arequipa',-71.5166702270508,-16.3833332061768,39,'-05:00','SA Pacific Standard Time\r\n',NULL,NULL),(282,'arica',-70.2902755737305,-18.4544448852539,40,'-04:00','Chile Standard Time\r\n',NULL,NULL),(283,'arkhangelsk',40.6500015258789,64.5166702270508,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(284,'arklow',-6.15000009536743,52.7999992370605,41,'','GMT Standard Time\r\n',NULL,NULL),(285,'armstrong, bc',-119.196113586426,50.4441680908203,2,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(286,'arraial do cabo',-42.0288887023926,-22.9661102294922,42,'-03:00','E. South America Standard Time\r\n',NULL,NULL),(287,'arzamas',43.8333320617676,55.3833351135254,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(288,'ashkelon',34.5594444274902,31.6658325195312,43,'+02:00','Israel Standard Time\r\n',NULL,NULL),(289,'ashkhabad',58.3833351135254,37.9500007629395,44,'+05:00','West Asia Standard Time\r\n',NULL,NULL),(290,'ashland, or',-122.698059082031,42.1852760314941,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(291,'asmara',38.9333343505859,15.3333330154419,45,'+03:00','Arab Standard Time\r\n',NULL,NULL),(292,'astana',71.4277954101562,51.1811065673828,22,'+06:00','Central Asia Standard Time\r\n',NULL,NULL),(293,'asuncion',-57.6333351135254,-25.2999992370605,46,'-04:00','Paraguay Standard Time\r\n',NULL,NULL),(294,'athens',23.7333335876465,37.9833335876465,47,'+02:00','FLE Standard Time\r\n',NULL,NULL),(295,'atlanta, ga',-84.383056640625,33.75,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(296,'auckland',174.766662597656,-36.8499984741211,48,'+12:00','New Zealand Standard Time\r\n',NULL,NULL),(297,'augusta, me',-69.7830581665039,44.3163871765137,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(298,'aurangabad',75.3197250366211,19.8852787017822,12,'+05:30','India Standard Time\r\n',NULL,NULL),(299,'austin, tx',-97.75,30.2663879394531,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(300,'avarua',-159.766662597656,-21.2000007629395,49,'-10:00','Hawaiian Standard Time\r\n',NULL,NULL),(301,'aveiro',-8.64999961853027,40.6333351135254,50,'','GMT Standard Time\r\n',NULL,NULL),(302,'aylesbury',-0.816666662693024,51.8158340454102,3,'','GMT Standard Time\r\n',NULL,NULL),(303,'az zarqa',36.0833320617676,32.033332824707,29,'+03:00','Jordan Standard Time\r\n',NULL,NULL),(304,'bacau',26.9166660308838,46.5666656494141,38,'+02:00','FLE Standard Time\r\n',NULL,NULL),(305,'bacolod',122.946662902832,10.6780557632446,51,'+08:00','Singapore Standard Time\r\n',NULL,NULL),(306,'badajoz',-6.96666669845581,38.8833351135254,21,'+01:00','Romance Standard Time\r\n',NULL,NULL),(307,'baden-baden',8.23333358764648,48.75,52,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(308,'baghdad',44.4000015258789,33.3333320617676,53,'+03:00','Arabic Standard Time\r\n',NULL,NULL),(309,'bahawalpur',71.67138671875,26.3922214508057,54,'+05:00','Pakistan Standard Time\r\n',NULL,NULL),(310,'bahia blanca',-62.2663879394531,-38.7333335876465,55,'-03:00','Argentina Standard Time\r\n',NULL,NULL),(311,'bahia kino',-111.936386108398,28.8227787017822,6,'-07:00','US Mountain Standard Time\r\n',NULL,NULL),(312,'baku',49.9000015258789,40.3663902282715,56,'+04:00','Baku Standard Time\r\n',NULL,NULL),(313,'balabag',121.92749786377,11.966944694519,51,'+08:00','Singapore Standard Time\r\n',NULL,NULL),(314,'balanga',120.538612365723,14.6750001907349,51,'+08:00','Singapore Standard Time\r\n',NULL,NULL),(315,'balikpapan',116.827774047852,-1.26361107826233,26,'+08:00','Singapore Standard Time\r\n',NULL,NULL),(316,'balti',27.9258327484131,47.7588882446289,57,'+02:00','FLE Standard Time\r\n',NULL,NULL),(317,'baltimore, md',-76.6166687011719,39.2830543518066,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(318,'bamako',-8,12.6499996185303,58,'','Greenwich Standard Time\r\n',NULL,NULL),(319,'bandar seri begawan',114.949996948242,4.93333339691162,59,'+08:00','Singapore Standard Time\r\n',NULL,NULL),(320,'bandarban',92.2174987792969,22.1961116790771,60,'+06:00','Bangladesh Standard Time\r\n',NULL,NULL),(321,'bandung',107.599998474121,-6.91666650772095,26,'+07:00','SE Asia Standard Time\r\n',NULL,NULL),(322,'banff, ab',-115.568885803223,51.1808319091797,2,'-07:00','Mountain Standard Time\r\n',NULL,NULL),(323,'bangalore',77.5666656494141,12.9666662216187,12,'+05:30','India Standard Time\r\n',NULL,NULL),(324,'bangkok',100.516693115234,13.75,61,'+07:00','SE Asia Standard Time\r\n',NULL,NULL),(325,'bangui',18.5499992370605,4.36666679382324,62,'+01:00','W. Central Africa Standard Time\r\n',NULL,NULL),(326,'banja luka',17.1830558776855,44.7663879394531,63,'+01:00','Central European Standard Time\r\n',NULL,NULL),(327,'banjul',-16.5833339691162,13.4499998092651,64,'','Greenwich Standard Time\r\n',NULL,NULL),(328,'baotou',109.800003051758,40.6666679382324,33,'+08:00','China Standard Time\r\n',NULL,NULL),(329,'barcelona',2.16666674613953,41.4000015258789,21,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(330,'barcelona',-64.716667175293,10.1330556869507,65,'-04:30','Venezuela Standard Time\r\n',NULL,NULL),(331,'bareilly',79.4094467163086,28.3533325195312,12,'+05:30','India Standard Time\r\n',NULL,NULL),(332,'bari',16.8691673278809,41.1261100769043,31,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(333,'barrie, on',-79.7016677856445,44.3780555725098,2,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(334,'basse-terre',-61.716667175293,16,66,'-04:00','SA Western Standard Time\r\n',NULL,NULL),(335,'basseterre',-62.7333335876465,17.2999992370605,67,'-04:00','SA Western Standard Time\r\n',NULL,NULL),(336,'baton rouge, la',-91.1500015258789,30.4500007629395,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(337,'beijing',116.383331298828,39.9333343505859,33,'+08:00','China Standard Time\r\n',NULL,NULL),(338,'beirut',35.5163879394531,33.8663902282715,68,'+02:00','Lebanon Standard Time\r\n',NULL,NULL),(339,'beja',-7.86666679382324,38.0166664123535,50,'','GMT Standard Time\r\n',NULL,NULL),(340,'belfast',-5.91666650772095,54.5833320617676,3,'','GMT Standard Time\r\n',NULL,NULL),(341,'belgorod',36.6166648864746,50.5999984741211,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(342,'belgrade',20.466667175293,44.8163871765137,69,'+01:00','Central Europe Standard Time\r\n',NULL,NULL),(343,'belize city',-88.1866683959961,17.4977779388428,70,'-06:00','Central America Standard Time\r\n',NULL,NULL),(344,'bellevue, wa',-122.199447631836,47.6105537414551,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(345,'belmopan',-88.783332824707,17.2666664123535,70,'-06:00','Central America Standard Time\r\n',NULL,NULL),(346,'belo horizonte',-43.9541664123535,-19.8158340454102,42,'-03:00','E. South America Standard Time\r\n',NULL,NULL),(347,'belogradchik',22.6951503753662,43.6320610046387,18,'+02:00','FLE Standard Time\r\n',NULL,NULL),(348,'benevento',14.7811107635498,41.1305541992188,31,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(349,'benxi',123.766387939453,41.2941665649414,33,'+08:00','China Standard Time\r\n',NULL,NULL),(350,'bergen',5.34999990463257,60.3499984741211,71,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(351,'berlin',13.3999996185303,52.5166664123535,52,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(352,'bern',7.46666669845581,46.9166679382324,72,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(353,'beziers',3.21777772903442,43.341667175293,28,'+01:00','Romance Standard Time\r\n',NULL,NULL),(354,'bhopal',77.4097213745117,23.2355556488037,12,'+05:30','India Standard Time\r\n',NULL,NULL),(355,'bhubaneswar',85.8352813720703,20.2636108398438,12,'+05:30','India Standard Time\r\n',NULL,NULL),(356,'bilbao',-2.92361116409302,43.2569427490234,21,'+01:00','Romance Standard Time\r\n',NULL,NULL),(357,'billings, mt',-108.504447937012,45.7827758789062,8,'-07:00','Mountain Standard Time\r\n',NULL,NULL),(358,'biratchowk',87.3811111450195,26.6691665649414,73,'+05:45','Nepal Standard Time\r\n',NULL,NULL),(359,'birmingham',-1.86666667461395,52.5,3,'','GMT Standard Time\r\n',NULL,NULL),(360,'birmingham, al',-86.8000030517578,33.5166664123535,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(361,'bishkek',74.5833358764648,42.8666648864746,74,'+06:00','Central Asia Standard Time\r\n',NULL,NULL),(362,'bismarck, nd',-100.783058166504,46.8163871765137,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(363,'bissau',-15.6000003814697,11.8666667938232,75,'','Greenwich Standard Time\r\n',NULL,NULL),(364,'blanes',2.79194450378418,41.6741676330566,21,'+01:00','Romance Standard Time\r\n',NULL,NULL),(365,'blantyre',35.0058326721191,-15.7861108779907,76,'+02:00','South Africa Standard Time\r\n',NULL,NULL),(366,'blantyre-hamilton',-4.11666679382324,55.783332824707,3,'','GMT Standard Time\r\n',NULL,NULL),(367,'bloemfontein',26.2230548858643,-29.1180553436279,77,'+02:00','South Africa Standard Time\r\n',NULL,NULL),(368,'bodrum',27.4349994659424,37.0424995422363,16,'+02:00','Turkey Standard Time\r\n',NULL,NULL),(369,'bogota',-74.0833358764648,4.59999990463257,78,'-05:00','SA Pacific Standard Time\r\n',NULL,NULL),(370,'boise, id',-116.199722290039,43.6163902282715,8,'-07:00','Mountain Standard Time\r\n',NULL,NULL),(371,'bologna',11.3491668701172,44.4944458007812,31,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(372,'bonn',7.08333349227905,50.7333335876465,52,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(373,'bordeaux',-0.583333313465118,44.8333320617676,28,'+01:00','Romance Standard Time\r\n',NULL,NULL),(374,'boston, ma',-71.0663909912109,42.3663902282715,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(375,'braganca',-6.75888872146606,41.8072204589844,50,'','GMT Standard Time\r\n',NULL,NULL),(376,'brasilia',-47.897777557373,-15.7919445037842,42,'-03:00','E. South America Standard Time\r\n',NULL,NULL),(377,'bratislava',17.1166667938232,48.1500015258789,79,'+01:00','Central Europe Standard Time\r\n',NULL,NULL),(378,'brazzaville',15.2833337783813,-4.26666688919067,80,'+01:00','W. Central Africa Standard Time\r\n',NULL,NULL),(379,'bremen',8.85000038146973,53.0833320617676,52,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(380,'brest',-4.46666669845581,48.4000015258789,28,'+01:00','Romance Standard Time\r\n',NULL,NULL),(381,'bridgetown',-59.6166648864746,13.1000003814697,81,'-04:00','SA Western Standard Time\r\n',NULL,NULL),(382,'brindisi',17.9388885498047,40.6361122131348,31,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(383,'brisbane',153.016662597656,-27.466667175293,10,'+10:00','E. Australia Standard Time\r\n',NULL,NULL),(384,'bristol',-2.53333330154419,51.4833335876465,3,'','GMT Standard Time\r\n',NULL,NULL),(385,'brno',16.6133327484131,49.1938896179199,82,'+01:00','Central Europe Standard Time\r\n',NULL,NULL),(386,'brussels',4.33329772949219,50.8332977294922,36,'+01:00','Romance Standard Time\r\n',NULL,NULL),(387,'bucharest',26.1000003814697,44.4333343505859,38,'+02:00','FLE Standard Time\r\n',NULL,NULL),(388,'budapest',19.0833339691162,47.5,83,'+01:00','Central Europe Standard Time\r\n',NULL,NULL),(389,'buenos aires',-58.6666679382324,-34.5830574035645,55,'-03:00','Argentina Standard Time\r\n',NULL,NULL),(390,'buffalo, ny',-78.8833312988281,42.8833351135254,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(391,'bujumbura',29.3666667938232,-3.38333344459534,84,'+02:00','South Africa Standard Time\r\n',NULL,NULL),(392,'burgos',-3.69583344459534,42.3411102294922,21,'+01:00','Romance Standard Time\r\n',NULL,NULL),(393,'buri ram',103.112503051758,14.9963884353638,61,'+07:00','SE Asia Standard Time\r\n',NULL,NULL),(394,'burnaby, bc',-122.973892211914,49.2488899230957,2,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(395,'bursa',29.0625,40.1836128234863,16,'+02:00','Turkey Standard Time\r\n',NULL,NULL),(396,'busan',129.054718017578,35.1577758789062,85,'+09:00','Korea Standard Time\r\n',NULL,NULL),(397,'butterworth',100.414169311523,5.39694452285767,86,'+08:00','Singapore Standard Time\r\n',NULL,NULL),(398,'cabo san lucas',-109.916664123535,22.8905563354492,6,'-07:00','Mexico Standard Time 2\r\n',NULL,NULL),(399,'cairns',145.773330688477,-16.9247226715088,10,'+10:00','E. Australia Standard Time\r\n',NULL,NULL),(400,'cairo',31.25,30.0499992370605,19,'+02:00','Egypt Standard Time\r\n',NULL,NULL),(401,'calabar',8.31444454193115,4.95722198486328,5,'+01:00','W. Central Africa Standard Time\r\n',NULL,NULL),(402,'calgary, ab',-114.0625,51.0536117553711,2,'-07:00','Mountain Standard Time\r\n',NULL,NULL),(403,'campinas',-47.0616683959961,-22.9063892364502,42,'-03:00','E. South America Standard Time\r\n',NULL,NULL),(404,'canberra',149.216659545898,-35.283332824707,10,'+10:00','AUS Eastern Standard Time\r\n',NULL,NULL),(405,'cancun',-86.8349990844727,21.147777557373,6,'-06:00','Mexico Standard Time\r\n',NULL,NULL),(406,'canmore, ab',-115.333343505859,51.0833320617676,2,'-07:00','Mountain Standard Time\r\n',NULL,NULL),(407,'cannes',7.01666688919067,43.5666656494141,28,'+01:00','Romance Standard Time\r\n',NULL,NULL),(408,'cannon beach, or',-123.962776184082,45.8877792358398,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(409,'cape town',18.466667175293,-33.9333343505859,77,'+02:00','South Africa Standard Time\r\n',NULL,NULL),(410,'capitola, ca',-121.952224731445,36.9752769470215,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(411,'caracas',-66.9166641235352,10.5,65,'-04:30','Venezuela Standard Time\r\n',NULL,NULL),(412,'carcassonne',2.3561110496521,43.2125015258789,28,'+01:00','Romance Standard Time\r\n',NULL,NULL),(413,'cardiff',-3.17722225189209,51.4780540466309,3,'','GMT Standard Time\r\n',NULL,NULL),(414,'carson city, nv',-119.766670227051,39.1666679382324,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(415,'cartagena',-0.983333349227905,37.6166648864746,21,'+01:00','Romance Standard Time\r\n',NULL,NULL),(416,'casablanca',-7.61666679382324,33.599723815918,87,'','Morocco Standard Time\r\n',NULL,NULL),(417,'castelo branco',-7.48333311080933,39.8166656494141,50,'','GMT Standard Time\r\n',NULL,NULL),(418,'castlebar',-9.30000019073486,53.8666648864746,41,'','GMT Standard Time\r\n',NULL,NULL),(419,'castries',-60.9833335876465,14,88,'-04:00','SA Western Standard Time\r\n',NULL,NULL),(420,'catamarca',-65.7808303833008,-28.4661102294922,55,'-03:00','SA Eastern Standard Time\r\n',NULL,NULL),(421,'catania',15.0880556106567,37.5030555725098,31,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(422,'catarman',124.635833740234,12.5024995803833,51,'+08:00','Singapore Standard Time\r\n',NULL,NULL),(423,'cayenne',-52.3333320617676,4.93333339691162,89,'-03:00','SA Eastern Standard Time\r\n',NULL,NULL),(424,'cebu',123.898330688477,10.307222366333,51,'+08:00','Singapore Standard Time\r\n',NULL,NULL),(425,'central hong kong',114.166664123535,22.283332824707,33,'+08:00','China Standard Time\r\n',NULL,NULL),(426,'champaign, il',-88.2433319091797,40.1163902282715,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(427,'chandigarh',76.783332824707,30.7333335876465,12,'+05:30','India Standard Time\r\n',NULL,NULL),(428,'chandler, az',-111.840553283691,33.3061103820801,8,'-07:00','US Mountain Standard Time\r\n',NULL,NULL),(429,'changchun',128.316665649414,43.8833351135254,33,'+08:00','China Standard Time\r\n',NULL,NULL),(430,'chania',24.0252780914307,35.5091667175293,47,'+02:00','FLE Standard Time\r\n',NULL,NULL),(431,'chantilly, va',-77.4088897705078,38.8772239685059,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(432,'charleston, wv',-81.6352767944336,38.3533325195312,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(433,'charlotte amalie',-64.9333343505859,18.3500003814697,90,'-04:00','SA Western Standard Time\r\n',NULL,NULL),(434,'charlotte, nc',-80.849723815918,35.2333335876465,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(435,'charlottetown, pe',-63.1266670227051,46.235279083252,2,'-04:00','Atlantic Standard Time\r\n',NULL,NULL),(436,'chattanooga, tn',-85.3166656494141,35.0499992370605,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(437,'chelyabinsk',61.4333343505859,55.1500015258789,30,'+06:00','Ekaterinburg Standard Time\r\n',NULL,NULL),(438,'chengdu',104.071388244629,30.6700000762939,33,'+08:00','China Standard Time\r\n',NULL,NULL),(439,'chennai',80.2666702270508,13.0833330154419,12,'+05:30','India Standard Time\r\n',NULL,NULL),(440,'cherepovets',37.8833351135254,59.1333351135254,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(441,'chernobyl',30.2333335876465,51.2663879394531,24,'+02:00','Ukraine Standard Time\r\n',NULL,NULL),(442,'cheruvathur',75.1613922119141,12.2158336639404,12,'+05:30','India Standard Time\r\n',NULL,NULL),(443,'chiang mai',99,18.7869453430176,61,'+07:00','SE Asia Standard Time\r\n',NULL,NULL),(444,'chicago, il',-87.6500015258789,41.849723815918,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(445,'chichen itza',-88.571662902832,20.6783332824707,6,'-06:00','Mexico Standard Time\r\n',NULL,NULL),(446,'chihuahua',-106.083297729492,28.63330078125,6,'-07:00','Mexico Standard Time 2\r\n',NULL,NULL),(447,'chimoio',33.383056640625,-18.9991664886475,91,'+02:00','South Africa Standard Time\r\n',NULL,NULL),(448,'chinandega',-87.1333312988281,12.6333332061768,92,'-06:00','Central America Standard Time\r\n',NULL,NULL),(449,'chirala',80.3566665649414,15.828332901001,12,'+05:30','India Standard Time\r\n',NULL,NULL),(450,'chisinau',28.841667175293,47.0269432067871,57,'+02:00','FLE Standard Time\r\n',NULL,NULL),(451,'chita',113.498611450195,52.0455551147461,30,'+10:00','Yakutsk Standard Time\r\n',NULL,NULL),(452,'chittagong',91.8000030517578,22.3666667938232,60,'+06:00','Bangladesh Standard Time\r\n',NULL,NULL),(453,'chongqing',106.583335876465,29.5666656494141,33,'+08:00','China Standard Time\r\n',NULL,NULL),(454,'christchurch',172.633331298828,-43.533332824707,48,'+12:00','New Zealand Standard Time\r\n',NULL,NULL),(455,'cienfuegos',-80.4497222900391,22.166389465332,93,'-05:00','Cuba Standard Time\r\n',NULL,NULL),(456,'cincinnati, oh',-84.4497222900391,39.1666679382324,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(457,'ciudad acuna',-100.932502746582,29.3183326721191,6,'-06:00','Central Standard Time\r\n',NULL,NULL),(458,'ciudad juarez',-106.473052978516,31.736665725708,6,'-07:00','Mountain Standard Time\r\n',NULL,NULL),(459,'cleveland, oh',-81.6999969482422,41.5,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(460,'cluj',23.6000003814697,46.783332824707,38,'+02:00','FLE Standard Time\r\n',NULL,NULL),(461,'cockburn town',-71.1333312988281,21.466667175293,94,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(462,'coimbatore',76.970832824707,11.005277633667,12,'+05:30','India Standard Time\r\n',NULL,NULL),(463,'collioure',3.08333301544189,42.5166664123535,28,'+01:00','Romance Standard Time\r\n',NULL,NULL),(464,'cologne',6.95972204208374,50.9491653442383,52,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(465,'colombo',79.8499984741211,6.93333339691162,95,'+05:30','India Standard Time\r\n',NULL,NULL),(466,'colorado springs, co',-104.816665649414,38.8333320617676,8,'-07:00','Mountain Standard Time\r\n',NULL,NULL),(467,'columbia, sc',-81,34.0163879394531,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(468,'columbus, ga',-84.9833297729492,32.466667175293,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(469,'columbus, oh',-83,39.966667175293,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(470,'conakry',-13.6833333969116,9.53333377838135,96,'','Greenwich Standard Time\r\n',NULL,NULL),(471,'constanta',28.6499996185303,44.1833343505859,38,'+02:00','FLE Standard Time\r\n',NULL,NULL),(472,'coos bay, or',-124.217781066895,43.3663902282715,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(473,'copenhagen',12.5832977294922,55.6667022705078,1,'+01:00','Romance Standard Time\r\n',NULL,NULL),(474,'coquille, or',-124.1875,43.176944732666,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(475,'cordoba',-64.1833343505859,-31.4166660308838,55,'-03:00','Argentina Standard Time\r\n',NULL,NULL),(476,'corfu',19.9197216033936,39.6177787780762,47,'+02:00','FLE Standard Time\r\n',NULL,NULL),(477,'cork',-8.48333358764648,51.9000015258789,41,'','GMT Standard Time\r\n',NULL,NULL),(478,'corrientes',-58.8397216796875,-27.4711112976074,55,'-03:00','Argentina Standard Time\r\n',NULL,NULL),(479,'cotonou',2.43333339691162,6.36666679382324,97,'+01:00','W. Central Africa Standard Time\r\n',NULL,NULL),(480,'craiova',23.8166675567627,44.3166656494141,38,'+02:00','FLE Standard Time\r\n',NULL,NULL),(481,'cranbrook, bc',-115.761390686035,49.5180549621582,2,'-07:00','Mountain Standard Time\r\n',NULL,NULL),(482,'cuenca',-79.0052795410156,-2.89611101150513,25,'-05:00','SA Pacific Standard Time\r\n',NULL,NULL),(483,'cuiaba',-56.0950012207031,-15.5988893508911,42,'-04:00','Cuiaba Standard Time\r\n',NULL,NULL),(484,'culiacan',-107.38777923584,24.8041667938232,6,'-07:00','Mexico Standard Time 2\r\n',NULL,NULL),(485,'cupertino, ca',-122.050003051758,37.5330543518066,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(486,'curitiba',-49.271110534668,-25.4297218322754,42,'-03:00','E. South America Standard Time\r\n',NULL,NULL),(487,'da nang',108.214996337891,16.0516662597656,98,'+07:00','SE Asia Standard Time\r\n',NULL,NULL),(488,'daegu',128.591384887695,35.8636093139648,85,'+09:00','Korea Standard Time\r\n',NULL,NULL),(489,'dakar',-17.4500007629395,14.6833333969116,99,'','Greenwich Standard Time\r\n',NULL,NULL),(490,'dakhla',-15.9369440078735,23.6975002288818,87,'','Morocco Standard Time\r\n',NULL,NULL),(491,'dalian',121.583335876465,38.9500007629395,33,'+08:00','China Standard Time\r\n',NULL,NULL),(492,'dallas, tx',-96.8000030517578,32.7666664123535,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(493,'damascus',36.3166656494141,33.5166664123535,100,'+02:00','Syria Standard Time\r\n',NULL,NULL),(494,'damauli',84.2805557250977,27.958610534668,73,'+05:45','Nepal Standard Time\r\n',NULL,NULL),(495,'dambulla',80.649169921875,7.85666656494141,95,'+05:30','India Standard Time\r\n',NULL,NULL),(496,'dampier',116.716667175293,-20.6666660308838,10,'+08:00','W. Australia Standard Time\r\n',NULL,NULL),(497,'dandong',124.38500213623,40.1272239685059,33,'+08:00','China Standard Time\r\n',NULL,NULL),(498,'dar es salaam',39.2830543518066,-6.80000019073486,101,'+03:00','E. Africa Standard Time\r\n',NULL,NULL),(499,'darasuram',79.3561096191406,10.9513893127441,12,'+05:30','India Standard Time\r\n',NULL,NULL),(500,'darwin',130.850006103516,-12.4333333969116,10,'+09:30','AUS Central Standard Time\r\n',NULL,NULL),(501,'dausa',76.3361129760742,26.8894443511963,12,'+05:30','India Standard Time\r\n',NULL,NULL),(502,'davao',125.613609313965,7.07999992370605,51,'+08:00','Singapore Standard Time\r\n',NULL,NULL),(503,'dayton, oh',-84.1999969482422,39.7666664123535,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(504,'del rio, tx',-100.896942138672,29.3627777099609,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(505,'delhi',77.2167053222656,28.6166667938232,12,'+05:30','India Standard Time\r\n',NULL,NULL),(506,'denpasar',115.222221374512,-8.6563892364502,26,'+08:00','Singapore Standard Time\r\n',NULL,NULL),(507,'denver, co',-104.988052368164,39.7550010681152,8,'-07:00','Mountain Standard Time\r\n',NULL,NULL),(508,'des moines, ia',-93.633056640625,41.599723815918,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(509,'detroit, mi',-83.0458297729492,42.3313903808594,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(510,'dhahran',50.1166648864746,26.283332824707,14,'+03:00','Arab Standard Time\r\n',NULL,NULL),(511,'dhaka',90.4000015258789,23.8500003814697,60,'+06:00','Bangladesh Standard Time\r\n',NULL,NULL),(512,'dhamar',44.401668548584,14.5500001907349,11,'+03:00','Arab Standard Time\r\n',NULL,NULL),(513,'dharan',87.2688903808594,26.8113880157471,73,'+05:45','Nepal Standard Time\r\n',NULL,NULL),(514,'dieppe',1.08333337306976,49.9333343505859,28,'+01:00','Romance Standard Time\r\n',NULL,NULL),(515,'diffa',12.6088886260986,13.3155555725098,102,'+01:00','W. Central Africa Standard Time\r\n',NULL,NULL),(516,'dili',125.583335876465,-8.56666660308838,103,'+09:00','Korea Standard Time\r\n',NULL,NULL),(517,'djember',113.70027923584,-8.17249965667725,26,'+07:00','SE Asia Standard Time\r\n',NULL,NULL),(518,'djibouti',43.1500015258789,11.5833330154419,104,'+03:00','Arab Standard Time\r\n',NULL,NULL),(519,'dnepropetrovsk',34.9833335876465,48.4500007629395,24,'+02:00','Ukraine Standard Time\r\n',NULL,NULL),(520,'dodoma',35.7333335876465,-6.18333339691162,101,'+03:00','E. Africa Standard Time\r\n',NULL,NULL),(521,'doha',51.5666656494141,25.25,105,'+03:00','Arab Standard Time\r\n',NULL,NULL),(522,'donauworth',10.7766666412354,48.7194442749023,52,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(523,'donetsk',37.7997207641602,48,24,'+02:00','Ukraine Standard Time\r\n',NULL,NULL),(524,'doolin',-9.3774995803833,53.0161094665527,41,'','GMT Standard Time\r\n',NULL,NULL),(525,'douala',9.70638847351074,4.0475001335144,106,'+01:00','W. Central Africa Standard Time\r\n',NULL,NULL),(526,'dover',1.28333330154419,51.1333351135254,3,'','GMT Standard Time\r\n',NULL,NULL),(527,'dresden',13.6999998092651,51.0499992370605,52,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(528,'drogheda',-6.34999990463257,53.716667175293,41,'','GMT Standard Time\r\n',NULL,NULL),(529,'dupont, wa',-122.629997253418,47.0969429016113,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(530,'dubai',55.283332824707,25.216667175293,4,'+04:00','Arabian Standard Time\r\n',NULL,NULL),(531,'dublin',-6.2489013671875,53.3330993652344,41,'','GMT Standard Time\r\n',NULL,NULL),(532,'dublin, oh',-83.1141662597656,40.0991668701172,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(533,'duesseldorf',6.78333330154419,51.2333335876465,52,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(534,'dumaguete',123.310279846191,9.31416702270508,51,'+08:00','Singapore Standard Time\r\n',NULL,NULL),(535,'dundee',-3,56.466667175293,3,'','GMT Standard Time\r\n',NULL,NULL),(536,'dunedin',170.474166870117,-45.8836097717285,48,'+12:00','New Zealand Standard Time\r\n',NULL,NULL),(537,'dunkerque',2.34999990463257,51.033332824707,28,'+01:00','Romance Standard Time\r\n',NULL,NULL),(538,'durban',30.9833335876465,-29.8666667938232,77,'+02:00','South Africa Standard Time\r\n',NULL,NULL),(539,'durres',19.4541664123535,41.327220916748,107,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(540,'dushanbe',68.783332824707,38.5666656494141,108,'+05:00','West Asia Standard Time\r\n',NULL,NULL),(541,'duvall, wa',-121.985832214355,47.7430572509766,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(542,'dzerzhinsk',43.3499984741211,56.2666664123535,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(543,'east london',27.8666667938232,-32.966667175293,77,'+02:00','South Africa Standard Time\r\n',NULL,NULL),(544,'edinburgh',-3.19999694824219,55.9499969482422,3,'','GMT Standard Time\r\n',NULL,NULL),(545,'edmonton, ab',-113.493614196777,53.5408325195312,2,'-07:00','Mountain Standard Time\r\n',NULL,NULL),(546,'eindhoven',5.47749996185303,51.439998626709,27,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(547,'eirunepe',-69.8744430541992,-6.66027784347534,42,'-04:00','SA Western Standard Time\r\n',NULL,NULL),(548,'ekaterinburg',60.5999984741211,56.8499984741211,30,'+06:00','Ekaterinburg Standard Time\r\n',NULL,NULL),(549,'el paso, tx',-106.483055114746,31.7663879394531,8,'-07:00','Mountain Standard Time\r\n',NULL,NULL),(550,'ende',121.662223815918,-8.84916687011719,26,'+08:00','Singapore Standard Time\r\n',NULL,NULL),(551,'ensenada',-116.593612670898,31.8694438934326,6,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(552,'esfahan',51.6791648864746,32.6513900756836,109,'+03:30','Iran Standard Time\r\n',NULL,NULL),(553,'essen',7,51.466667175293,52,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(554,'etterbeek',4.38694429397583,50.8366661071777,36,'+01:00','Romance Standard Time\r\n',NULL,NULL),(555,'eugene, or',-123.082221984863,44.0400009155273,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(556,'ezcaray',-3.01444435119629,42.3261108398438,21,'+01:00','Romance Standard Time\r\n',NULL,NULL),(557,'fairbanks, ak',-146.25,64.8163909912109,8,'-09:00','Alaskan Standard Time\r\n',NULL,NULL),(558,'falmouth',-5.06666660308838,50.1500015258789,3,'','GMT Standard Time\r\n',NULL,NULL),(559,'faro',-7.93333339691162,37.0166664123535,50,'','GMT Standard Time\r\n',NULL,NULL),(560,'flic en flac',57.3708343505859,-20.2802772521973,110,'+04:00','Mauritius Standard Time\r\n',NULL,NULL),(561,'florence',11.2569446563721,43.768611907959,31,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(562,'florence, or',-124.099998474121,43.9833335876465,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(563,'floro',5.03472232818604,61.599723815918,71,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(564,'folcroft, pa',-75.2838897705078,39.8908348083496,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(565,'folsom, ca',-121.175003051758,38.6780548095703,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(566,'fontainebleau',2.70194435119629,48.405834197998,28,'+01:00','Romance Standard Time\r\n',NULL,NULL),(567,'fort defiance, az',-109.066665649414,35.741943359375,8,'-07:00','Mountain Standard Time\r\n',NULL,NULL),(568,'fort worth, tx',-97.3166656494141,32.7333335876465,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(569,'fort-de-france',-61.0666656494141,14.6000003814697,111,'-04:00','SA Western Standard Time\r\n',NULL,NULL),(570,'fortaleza',-38.5833320617676,-3.75,42,'-03:00','SA Eastern Standard Time\r\n',NULL,NULL),(571,'foshan',113.121391296387,23.0216674804688,33,'+08:00','China Standard Time\r\n',NULL,NULL),(572,'foster city, ca',-122.271110534668,37.5586128234863,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(573,'foxton',175.285827636719,-40.4713897705078,48,'+12:00','New Zealand Standard Time\r\n',NULL,NULL),(574,'fragneto monforte',14.7633333206177,41.2466659545898,31,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(575,'frankfurt',8.56666660308838,50.033332824707,52,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(576,'freetown',-13.2333335876465,8.48333358764648,112,'','Greenwich Standard Time\r\n',NULL,NULL),(577,'fremont, ca',-121.983329772949,37.5499992370605,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(578,'ft. lauderdale, fl',-80.1433334350586,26.1222229003906,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(579,'fujairah',56.3494453430176,25.1188888549805,4,'+04:00','Arabian Standard Time\r\n',NULL,NULL),(580,'fukui',136.216659545898,36.0666656494141,13,'+09:00','Tokyo Standard Time\r\n',NULL,NULL),(581,'fukuoka',130.399993896484,33.5833320617676,13,'+09:00','Tokyo Standard Time\r\n',NULL,NULL),(582,'funafuti',179.216659545898,-8.51666641235352,113,'+12:00','Marshall Islands Standard Time\r\n',NULL,NULL),(583,'fuzhou',119.300003051758,26.0666675567627,33,'+08:00','China Standard Time\r\n',NULL,NULL),(584,'gaborone',25.9166660308838,-24.6499996185303,114,'+02:00','South Africa Standard Time\r\n',NULL,NULL),(585,'galesburg, il',-90.3711090087891,40.9477767944336,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(586,'galle',80.2183303833008,6.03333330154419,95,'+05:30','India Standard Time\r\n',NULL,NULL),(587,'galway',-9.06666660308838,53.2666664123535,41,'','GMT Standard Time\r\n',NULL,NULL),(588,'gary, in',-87.3452758789062,41.5955543518066,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(589,'gatton',152.283340454102,-27.5666675567627,10,'+10:00','E. Australia Standard Time\r\n',NULL,NULL),(590,'gavle',17.1833324432373,60.6833343505859,115,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(591,'gaya',85,24.7800006866455,12,'+05:30','India Standard Time\r\n',NULL,NULL),(592,'gdansk',18.6466674804688,54.3519439697266,116,'+01:00','Central European Standard Time\r\n',NULL,NULL),(593,'gelendzhik',38.0833320617676,44.5499992370605,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(594,'geneva',6.06666660308838,46.2333335876465,72,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(595,'genoa',8.93527793884277,44.4105567932129,31,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(596,'gent',3.7333333492279,51.0499992370605,36,'+01:00','Romance Standard Time\r\n',NULL,NULL),(597,'george town',-81.3758316040039,19.2958335876465,117,'-05:00','SA Pacific Standard Time\r\n',NULL,NULL),(598,'george town',100.310836791992,5.36361122131348,86,'+08:00','Singapore Standard Time\r\n',NULL,NULL),(599,'georgetown',-58.1500015258789,6.78333330154419,118,'-04:00','SA Western Standard Time\r\n',NULL,NULL),(600,'ghatgaon',85.8869476318359,21.404167175293,12,'+05:30','India Standard Time\r\n',NULL,NULL),(601,'ghumli',69.7636108398438,21.8858337402344,12,'+05:30','India Standard Time\r\n',NULL,NULL),(602,'gibraltar',-5.34999990463257,36.1333351135254,119,'+01:00','Romance Standard Time\r\n',NULL,NULL),(603,'gig harbor, wa',-122.595558166504,47.3269462585449,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(604,'girona',2.82361102104187,41.9816665649414,21,'+01:00','Romance Standard Time\r\n',NULL,NULL),(605,'giurgiu',25.966667175293,43.9000015258789,38,'+02:00','FLE Standard Time\r\n',NULL,NULL),(606,'gladstone',151.266662597656,-23.8500003814697,10,'+10:00','E. Australia Standard Time\r\n',NULL,NULL),(607,'glasgow',-4.26666688919067,55.8666648864746,3,'','GMT Standard Time\r\n',NULL,NULL),(608,'gloucester',-2.25,51.8833351135254,3,'','GMT Standard Time\r\n',NULL,NULL),(609,'golden, bc',-116.96305847168,51.2961120605469,2,'-07:00','Mountain Standard Time\r\n',NULL,NULL),(610,'golra sharif',72.9769439697266,33.6938896179199,54,'+05:00','Pakistan Standard Time\r\n',NULL,NULL),(611,'gosford',151.343338012695,-33.4272232055664,10,'+10:00','AUS Eastern Standard Time\r\n',NULL,NULL),(612,'gothenburg',11.9666662216187,57.6833343505859,115,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(613,'grafton',152.933334350586,-29.6833324432373,10,'+10:00','AUS Eastern Standard Time\r\n',NULL,NULL),(614,'granada',-3.59999990463257,37.1666679382324,21,'+01:00','Romance Standard Time\r\n',NULL,NULL),(615,'granada',-85.9599990844727,11.9280557632446,92,'-06:00','Central America Standard Time\r\n',NULL,NULL),(616,'grand rapids, mi',-85.6666641235352,42.966667175293,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(617,'grasse',6.92361116409302,43.6586112976074,28,'+01:00','Romance Standard Time\r\n',NULL,NULL),(618,'gratkorn',15.340277671814,47.1349983215332,120,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(619,'graz',15.4380559921265,47.070556640625,120,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(620,'great falls, mt',-111.300834655762,47.5002784729004,8,'-07:00','Mountain Standard Time\r\n',NULL,NULL),(621,'grenoble',5.71666669845581,45.1833343505859,28,'+01:00','Romance Standard Time\r\n',NULL,NULL),(622,'guadalajara',-103.333297729492,20.6667022705078,6,'-06:00','Mexico Standard Time\r\n',NULL,NULL),(623,'guangzhou',113.266670227051,23.1166667938232,33,'+08:00','China Standard Time\r\n',NULL,NULL),(624,'guatemala city',-90.5327758789062,14.625,35,'-06:00','Guatemala Standard Time\r\n',NULL,NULL),(625,'guayaquil',-79.9000015258789,-2.20000004768372,25,'-05:00','SA Pacific Standard Time\r\n',NULL,NULL),(626,'guaymas',-110.902221679688,27.9138889312744,6,'-07:00','US Mountain Standard Time\r\n',NULL,NULL),(627,'guelph, on',-80.25,43.5499992370605,2,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(628,'gulbarga',76.8300018310547,17.3299999237061,12,'+05:30','India Standard Time\r\n',NULL,NULL),(629,'gyor',17.6350002288818,47.6841659545898,83,'+01:00','Central Europe Standard Time\r\n',NULL,NULL),(630,'gyumri',43.8474998474121,40.7894439697266,121,'+04:00','Armenia Standard Time\r\n',NULL,NULL),(631,'hagatna',144.75,13.4666662216187,122,'+10:00','West Pacific Standard Time\r\n',NULL,NULL),(632,'hai phong',106.679725646973,20.8613891601562,98,'+07:00','SE Asia Standard Time\r\n',NULL,NULL),(633,'haifa',34.9988899230957,32.8119430541992,43,'+02:00','Israel Standard Time\r\n',NULL,NULL),(634,'halab',37.1666679382324,36.216667175293,100,'+02:00','Syria Standard Time\r\n',NULL,NULL),(635,'halifax, ns',-63.5736122131348,44.646110534668,2,'-04:00','Atlantic Standard Time\r\n',NULL,NULL),(636,'halle',4.23722219467163,50.736946105957,36,'+01:00','Romance Standard Time\r\n',NULL,NULL),(637,'hama',36.75,35.1333351135254,100,'+02:00','Syria Standard Time\r\n',NULL,NULL),(638,'hamburg',10,53.5499992370605,52,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(639,'hamilton',-64.8000030517578,32.2999992370605,123,'-04:00','Atlantic Standard Time\r\n',NULL,NULL),(640,'hamilton, on',-79.8499984741211,43.25,2,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(641,'hammerfest',23.7000007629395,70.6833343505859,71,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(642,'hanamkonda',79.6333312988281,18.0166664123535,12,'+05:30','India Standard Time\r\n',NULL,NULL),(643,'hangzhou',120.155281066895,30.2736110687256,33,'+08:00','China Standard Time\r\n',NULL,NULL),(644,'hanjiang',119.116668701172,25.466667175293,33,'+08:00','China Standard Time\r\n',NULL,NULL),(645,'hannover',9.73333358764648,52.3833351135254,52,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(646,'hanoi',105.883331298828,21.0166664123535,98,'+07:00','SE Asia Standard Time\r\n',NULL,NULL),(647,'harare',31.0499992370605,-17.8333339691162,124,'+02:00','South Africa Standard Time\r\n',NULL,NULL),(648,'harbin',126.616668701172,45.75,33,'+08:00','China Standard Time\r\n',NULL,NULL),(649,'harstad',16.5666675567627,68.8000030517578,71,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(650,'hassan',76.0944442749023,13.0072221755981,12,'+05:30','India Standard Time\r\n',NULL,NULL),(651,'hastings',176.841384887695,-39.6399993896484,48,'+12:00','New Zealand Standard Time\r\n',NULL,NULL),(652,'hat yai',100.457221984863,7.00194454193115,61,'+07:00','SE Asia Standard Time\r\n',NULL,NULL),(653,'havana',-81.6166687011719,23.1330547332764,93,'-05:00','Cuba Standard Time\r\n',NULL,NULL),(654,'heerlen',5.98083353042603,50.883056640625,27,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(655,'helena, mt',-112.020553588867,46.5911102294922,8,'-07:00','Mountain Standard Time\r\n',NULL,NULL),(656,'helsingborg',12.6999998092651,56.0499992370605,115,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(657,'helsingor',12.6133337020874,56.0363883972168,1,'+01:00','Romance Standard Time\r\n',NULL,NULL),(658,'helsinki',24.966667175293,60.1666679382324,125,'+02:00','FLE Standard Time\r\n',NULL,NULL),(659,'heredia',-84.120002746582,9.99194431304932,17,'-06:00','Central America Standard Time\r\n',NULL,NULL),(660,'hermosillo',-110.945831298828,29.091667175293,6,'-07:00','US Mountain Standard Time\r\n',NULL,NULL),(661,'hikkaduwa',80.1044464111328,6.12805557250977,95,'+05:30','India Standard Time\r\n',NULL,NULL),(662,'hillsboro, or',-122.988609313965,45.5230560302734,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(663,'hilo, hi',-155.090560913086,19.6933326721191,8,'-10:00','Hawaiian Standard Time\r\n',NULL,NULL),(664,'hiroshima',132.433334350586,34.3833351135254,13,'+09:00','Tokyo Standard Time\r\n',NULL,NULL),(665,'ho chi minh',106.699996948242,10.7833337783813,98,'+07:00','SE Asia Standard Time\r\n',NULL,NULL),(666,'hobart',147.316665649414,-42.8833351135254,10,'+10:00','Tasmania Standard Time\r\n',NULL,NULL),(667,'hohhot',111.650001525879,40.8166656494141,33,'+08:00','China Standard Time\r\n',NULL,NULL),(668,'homagama',80.0138854980469,6.84083318710327,95,'+05:30','India Standard Time\r\n',NULL,NULL),(669,'honiara',159.950012207031,-9.43330383300781,126,'+11:00','Central Pacific Standard Time\r\n',NULL,NULL),(670,'honolulu, hi',-157.866668701172,21.3166675567627,8,'-10:00','Hawaiian Standard Time\r\n',NULL,NULL),(671,'hope, bc',-121.444442749023,49.3805541992188,2,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(672,'hora sfakion',24.1369438171387,35.2016677856445,47,'+02:00','FLE Standard Time\r\n',NULL,NULL),(673,'horsens',9.84972190856934,55.8605537414551,1,'+01:00','Romance Standard Time\r\n',NULL,NULL),(674,'hostalric',2.63555550575256,41.7463874816895,21,'+01:00','Romance Standard Time\r\n',NULL,NULL),(675,'houston, tx',-95.383056640625,29.75,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(676,'hua hin',99.9577789306641,12.5702781677246,61,'+07:00','SE Asia Standard Time\r\n',NULL,NULL),(677,'hubli',75.1333312988281,15.3500003814697,12,'+05:30','India Standard Time\r\n',NULL,NULL),(678,'hudson, ma',-71.5666656494141,42.3916664123535,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(679,'huelva',-6.94999980926514,37.25,21,'+01:00','Romance Standard Time\r\n',NULL,NULL),(680,'huizhou',114.416114807129,23.1119441986084,33,'+08:00','China Standard Time\r\n',NULL,NULL),(681,'huntingdon, qc',-74.1766662597656,45.0919456481934,2,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(682,'huntington, wv',-82.4286117553711,38.4105567932129,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(683,'hyderabad',78.4833297729492,17.3999996185303,12,'+05:30','India Standard Time\r\n',NULL,NULL),(684,'iasi',27.583610534668,47.1702766418457,38,'+02:00','E. Europe Standard Time\r\n',NULL,NULL),(685,'ibadan',3.91666674613953,7.39638900756836,5,'+01:00','W. Central Africa Standard Time\r\n',NULL,NULL),(686,'ibb',44.166389465332,13.9663887023926,11,'+03:00','Arab Standard Time\r\n',NULL,NULL),(687,'igoumenitsa',20.2627773284912,39.5047225952149,47,'+02:00','FLE Standard Time\r\n',NULL,NULL),(688,'iligan',124.240280151367,8.23277759552002,51,'+08:00','Singapore Standard Time\r\n',NULL,NULL),(689,'indianapolis, in',-86.1500015258789,39.7663879394531,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(690,'inuvik, nt',-133.723617553711,68.3580551147461,2,'-07:00','Mountain Standard Time\r\n',NULL,NULL),(691,'iqaluit, nu',-68.5097198486328,63.7413902282715,2,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(692,'iraklion',25.143611907959,35.3202781677246,47,'+02:00','FLE Standard Time\r\n',NULL,NULL),(693,'irkutsk',104.333053588867,52.2663879394531,30,'+09:00','Ikrutsk Standard Time\r\n',NULL,NULL),(694,'irvine, ca',-117.791389465332,33.6713905334473,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(695,'islamabad',73.133056640625,33.6666679382324,54,'+05:00','Pakistan Standard Time\r\n',NULL,NULL),(696,'istanbul',28.9500007629395,41.0163879394531,16,'+02:00','Turkey Standard Time\r\n',NULL,NULL),(697,'itahari',87.2836074829102,26.6666660308838,73,'+05:45','Nepal Standard Time\r\n',NULL,NULL),(698,'ivalo',27.5833339691162,68.6500015258789,125,'+02:00','FLE Standard Time\r\n',NULL,NULL),(699,'ivanovo',41.0166664123535,57.0166664123535,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(700,'ixtapa',-101.597221374512,17.6533336639404,6,'-06:00','Mexico Standard Time\r\n',NULL,NULL),(701,'izhevsk',53.2333335876465,56.849723815918,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(702,'izmir',27.1427783966064,38.4238891601562,16,'+02:00','Turkey Standard Time\r\n',NULL,NULL),(703,'jackson, ms',-90.1833343505859,32.2999992370605,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(704,'jacksonville, fl',-81.6500015258789,30.3333339691162,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(705,'jacobabad',68.4341659545898,28.2761116027832,54,'+05:00','Pakistan Standard Time\r\n',NULL,NULL),(706,'jaen',-3.78944444656372,37.7658348083496,21,'+01:00','Romance Standard Time\r\n',NULL,NULL),(707,'jaipur',75.8000030517578,26.8999996185303,12,'+05:30','India Standard Time\r\n',NULL,NULL),(708,'jakarta',106.829406738281,-6.17439270019531,26,'+07:00','SE Asia Standard Time\r\n',NULL,NULL),(709,'jamestown',-5.69999980926514,-15.9166669845581,127,'','Greenwich Standard Time\r\n',NULL,NULL),(710,'jammu',74.8525009155273,32.7088890075684,12,'+05:30','India Standard Time\r\n',NULL,NULL),(711,'jamshedpur',86.2088851928711,22.7786102294922,12,'+05:30','India Standard Time\r\n',NULL,NULL),(712,'jasper, ab',-118.080276489258,52.8791656494141,2,'-07:00','Mountain Standard Time\r\n',NULL,NULL),(713,'jeddah',39.1730537414551,21.5436115264893,14,'+03:00','Arab Standard Time\r\n',NULL,NULL),(714,'jefferson city, mo',-92.1736145019531,38.5766677856445,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(715,'jersey city, nj',-74.0777740478516,40.7280540466309,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(716,'jerusalem',35.2333335876465,31.7666664123535,43,'+02:00','Israel Standard Time\r\n',NULL,NULL),(717,'jeypore',82.5708312988281,18.8580551147461,12,'+05:30','India Standard Time\r\n',NULL,NULL),(718,'jilin',126.566665649414,43.8499984741211,33,'+08:00','China Standard Time\r\n',NULL,NULL),(719,'jinan',116.966667175293,36.6500015258789,33,'+08:00','China Standard Time\r\n',NULL,NULL),(720,'jinzhou',121.719169616699,39.1002769470215,33,'+08:00','China Standard Time\r\n',NULL,NULL),(721,'joao pessoa',-34.853889465332,-7.13166666030884,42,'-03:00','SA Eastern Standard Time\r\n',NULL,NULL),(722,'johannesburg',28,-26.25,77,'+02:00','South Africa Standard Time\r\n',NULL,NULL),(723,'juba',31.6002769470215,4.86499977111816,128,'+03:00','E. Africa Standard Time\r\n',NULL,NULL),(724,'jujuy',-65.3008346557617,-24.1977787017822,55,'-03:00','SA Eastern Standard Time\r\n',NULL,NULL),(725,'kabardinka',37.9500007629395,44.6500015258789,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(726,'kabul',69.1833343505859,34.5166664123535,129,'+04:30','Afghanistan Standard Time\r\n',NULL,NULL),(727,'kaduna',7.43333339691162,10.5166664123535,5,'+01:00','W. Central Africa Standard Time\r\n',NULL,NULL),(728,'kagoshima',130.550003051758,31.5666675567627,13,'+09:00','Tokyo Standard Time\r\n',NULL,NULL),(729,'kaikoura',173.680557250977,-42.4022216796875,48,'+12:00','New Zealand Standard Time\r\n',NULL,NULL),(730,'kaliningrad',20.5,54.7000007629395,30,'+03:00','Kaliningrad Standard Time\r\n',NULL,NULL),(731,'kalmar',16.3666667938232,56.6666679382324,115,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(732,'kalutara',79.9808349609375,6.58944463729858,95,'+05:30','India Standard Time\r\n',NULL,NULL),(733,'kamloops, bc',-120.338890075684,50.6766662597656,2,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(734,'kampala',32.5833320617676,0.316666662693024,130,'+03:00','E. Africa Standard Time\r\n',NULL,NULL),(735,'kandahar',65.7002792358398,31.6108341217041,129,'+04:30','Afghanistan Standard Time\r\n',NULL,NULL),(736,'kandy',80.6374969482422,7.2844443321228,95,'+05:30','India Standard Time\r\n',NULL,NULL),(737,'kanpur',80.3166656494141,26.4500007629395,12,'+05:30','India Standard Time\r\n',NULL,NULL),(738,'kansas city, mo',-94.5833358764648,39.099723815918,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(739,'kanyakumari',77.5419464111328,8.08416652679443,12,'+05:30','India Standard Time\r\n',NULL,NULL),(740,'karachi',67.0500030517578,24.8666667938232,54,'+05:00','Pakistan Standard Time\r\n',NULL,NULL),(741,'karlovy vary',12.8713884353638,50.2322235107422,82,'+01:00','Central Europe Standard Time\r\n',NULL,NULL),(742,'karlstad',13.5166664123535,59.3833351135254,115,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(743,'kasaragod',74.9833297729492,12.5,12,'+05:30','India Standard Time\r\n',NULL,NULL),(744,'kasauli',76.9672241210938,30.8997230529785,12,'+05:30','India Standard Time\r\n',NULL,NULL),(745,'kathmandu',85.3165893554688,27.7000007629395,73,'+05:45','Nepal Standard Time\r\n',NULL,NULL),(746,'kaunas',23.8999996185303,54.9000015258789,131,'+02:00','FLE Standard Time\r\n',NULL,NULL),(747,'kawasaki',139.714172363281,35.5241661071777,13,'+09:00','Tokyo Standard Time\r\n',NULL,NULL),(748,'kazan',49.1333351135254,55.75,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(749,'keel',-10.0838890075684,53.9758338928223,41,'','GMT Standard Time\r\n',NULL,NULL),(750,'kelowna, bc',-119.493614196777,49.8836097717285,2,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(751,'kemerovo',86.0524978637695,55.3713874816895,30,'+07:00','Novosibirsk Standard Time\r\n',NULL,NULL),(752,'kendari',122.521110534668,-3.96861100196838,26,'+08:00','Singapore Standard Time\r\n',NULL,NULL),(753,'kerikeri',173.951385498047,-35.2244453430176,48,'+12:00','New Zealand Standard Time\r\n',NULL,NULL),(754,'khabarovsk',135.116668701172,48.4166679382324,30,'+11:00','Khabarovsk Standard Time\r\n',NULL,NULL),(755,'kharkov',36.2302780151367,49.9936103820801,24,'+02:00','Ukraine Standard Time\r\n',NULL,NULL),(756,'khartoum',32.533332824707,15.5833330154419,132,'+03:00','E. Africa Standard Time\r\n',NULL,NULL),(757,'kiel',10.1166667938232,54.3333320617676,52,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(758,'kiev',30.5166664123535,50.4330558776855,24,'+02:00','Ukraine Standard Time\r\n',NULL,NULL),(759,'kigali',30.0666675567627,-1.95000004768372,133,'+02:00','South Africa Standard Time\r\n',NULL,NULL),(760,'killarney',-9.51666641235352,52.0666656494141,41,'','GMT Standard Time\r\n',NULL,NULL),(761,'kimberley',24.7625007629395,-28.7433338165283,77,'+02:00','South Africa Standard Time\r\n',NULL,NULL),(762,'kingston',-75.1999969482422,17.966667175293,134,'-05:00','SA Pacific Standard Time\r\n',NULL,NULL),(763,'kingston, norfolk island',167.933334350586,-29.0499992370605,10,'+11:30','Norfolk Island Standard Time\r\n',NULL,NULL),(764,'kingston, on',-76.5,44.2333335876465,2,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(765,'kingstown',-61.2666664123535,13.1999998092651,135,'-04:00','SA Western Standard Time\r\n',NULL,NULL),(766,'kinshasa',15.3000001907349,-4.31666660308838,136,'+01:00','W. Central Africa Standard Time\r\n',NULL,NULL),(767,'kiruna',20.2666664123535,67.8499984741211,115,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(768,'kitchener, on',-80.5,43.4500007629395,2,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(769,'knysna',23.0819435119629,-34.0647239685059,77,'+02:00','South Africa Standard Time\r\n',NULL,NULL),(770,'kochi',76.216667175293,10.0166664123535,12,'+05:30','India Standard Time\r\n',NULL,NULL),(771,'kodaikanal',77.4875030517578,10.2355556488037,12,'+05:30','India Standard Time\r\n',NULL,NULL),(772,'kolhapur',74.2263870239258,16.6977787017822,12,'+05:30','India Standard Time\r\n',NULL,NULL),(773,'kolkata',88.3695983886719,22.533332824707,12,'+05:30','India Standard Time\r\n',NULL,NULL),(774,'koloa, hi',-159.469161987305,21.906665802002,8,'-10:00','Hawaiian Standard Time\r\n',NULL,NULL),(775,'kolobrzeg',15.5697221755981,54.1816673278809,116,'+01:00','Central European Standard Time\r\n',NULL,NULL),(776,'kolomna',38.7777786254883,55.0869445800781,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(777,'kolonia',158.208892822266,6.96083354949951,137,'+11:00','Central Pacific Standard Time\r\n',NULL,NULL),(778,'konark',86.1999969482422,19.8999996185303,12,'+05:30','India Standard Time\r\n',NULL,NULL),(779,'kone',164.853607177734,-21.0638885498047,138,'+11:00','Central Pacific Standard Time\r\n',NULL,NULL),(780,'konin',18.2511119842529,52.2230567932129,116,'+01:00','Central European Standard Time\r\n',NULL,NULL),(781,'koror',134.483337402344,7.34999990463257,139,'+09:00','Tokyo Standard Time\r\n',NULL,NULL),(782,'kos',27.286111831665,36.8974990844727,47,'+02:00','FLE Standard Time\r\n',NULL,NULL),(783,'kosciusko, ms',-89.5833358764648,33.0499992370605,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(784,'kostroma',40.9500007629395,57.7666664123535,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(785,'kota kinabalu',116.115837097168,5.97638893127441,86,'+08:00','Singapore Standard Time\r\n',NULL,NULL),(786,'kotka',26.9333324432373,60.466667175293,125,'+02:00','FLE Standard Time\r\n',NULL,NULL),(787,'kovrov',41.3333320617676,56.3666648864746,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(788,'kowloon',114.183334350586,22.2999992370605,33,'+08:00','China Standard Time\r\n',NULL,NULL),(789,'krakow',19.9274997711182,50.0552787780762,116,'+01:00','Central European Standard Time\r\n',NULL,NULL),(790,'krasnoyarsk',92.7666702270508,56.0083351135254,30,'+08:00','Krasnoyarsk Standard Time\r\n',NULL,NULL),(791,'kristiansand',8,58.1500015258789,71,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(792,'kristianstad',14.1666669845581,56.033332824707,115,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(793,'kronstadt',29.783332824707,59.9833335876465,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(794,'kuala lumpur',101.700012207031,3.16670227050781,86,'+08:00','Singapore Standard Time\r\n',NULL,NULL),(795,'kuching',110.344169616699,1.53083336353302,86,'+08:00','Singapore Standard Time\r\n',NULL,NULL),(796,'kulusuk',-37.1875,65.5680541992188,140,'-03:00','Greenland Standard Time\r\n',NULL,NULL),(797,'kumanovo',21.7211112976074,42.1305541992188,141,'+01:00','Central European Standard Time\r\n',NULL,NULL),(798,'kumbakonam',79.3833312988281,10.9666662216187,12,'+05:30','India Standard Time\r\n',NULL,NULL),(799,'kungur',56.9500007629395,57.4333343505859,30,'+06:00','Ekaterinburg Standard Time\r\n',NULL,NULL),(800,'kunming',102.683334350586,25.0666675567627,33,'+08:00','China Standard Time\r\n',NULL,NULL),(801,'kupang',123.583335876465,-10.1666669845581,26,'+08:00','Singapore Standard Time\r\n',NULL,NULL),(802,'kurgan',65.3422241210938,55.4536094665527,30,'+06:00','Ekaterinburg Standard Time\r\n',NULL,NULL),(803,'kursk',36.1666641235352,51.7333335876465,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(804,'kurunegala',80.3666687011719,7.48333311080933,95,'+05:30','India Standard Time\r\n',NULL,NULL),(805,'kuwait',48,29.3333339691162,15,'+03:00','Arab Standard Time\r\n',NULL,NULL),(806,'kyaikto',97.0186080932617,17.3086109161377,142,'+06:30','Myanmar Standard Time\r\n',NULL,NULL),(807,'kyoto',135.75,35.0166664123535,13,'+09:00','Tokyo Standard Time\r\n',NULL,NULL),(808,'la jolla, ca',-117.274719238281,32.8474998474121,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(809,'la libertad',-89.283332824707,13.5666666030884,143,'-06:00','Central America Standard Time\r\n',NULL,NULL),(810,'la paz',-68.0149993896484,-16.0499992370605,144,'-04:00','SA Western Standard Time\r\n',NULL,NULL),(811,'la paz',-110.317497253418,24.1386108398438,6,'-07:00','Mexico Standard Time 2\r\n',NULL,NULL),(812,'la rioja',-66.8547210693359,-29.4127769470215,55,'-03:00','SA Eastern Standard Time\r\n',NULL,NULL),(813,'la union',-87.8499984741211,13.3333330154419,143,'-06:00','Central America Standard Time\r\n',NULL,NULL),(814,'labuan',115.245834350586,5.29138898849487,86,'+08:00','Singapore Standard Time\r\n',NULL,NULL),(815,'lafayette, la',-92.0197219848633,30.2241668701172,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(816,'lagos',3.46666669845581,6.44999980926514,5,'+01:00','W. Central Africa Standard Time\r\n',NULL,NULL),(817,'lahore',74.3405532836914,31.5450000762939,54,'+05:00','Pakistan Standard Time\r\n',NULL,NULL),(818,'lakeland, fl',-81.9497222900391,28.0394439697266,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(819,'lansing, mi',-84.5466690063477,42.7336120605469,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(820,'lanzhou',103.75,36.0666656494141,33,'+08:00','China Standard Time\r\n',NULL,NULL),(821,'las varas',-105.135559082031,21.1786117553711,6,'-07:00','Mexico Standard Time 2\r\n',NULL,NULL),(822,'las vegas, nv',-115.24666595459,36.2330551147461,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(823,'latakia',35.7924995422363,35.5213890075684,100,'+02:00','Syria Standard Time\r\n',NULL,NULL),(824,'launceston',147.133331298828,-41.4500007629395,10,'+10:00','Tasmania Standard Time\r\n',NULL,NULL),(825,'le havre',0.133333340287209,49.5,28,'+01:00','Romance Standard Time\r\n',NULL,NULL),(826,'leeds',-1.5,53.8166656494141,3,'','GMT Standard Time\r\n',NULL,NULL),(827,'leicester',-1.13333332538605,52.6333351135254,3,'','GMT Standard Time\r\n',NULL,NULL),(828,'leipzig',12.3999996185303,51.3499984741211,52,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(829,'leixlip',-6.48888874053955,53.366943359375,41,'','GMT Standard Time\r\n',NULL,NULL),(830,'leon',-5.56666660308838,42.5999984741211,21,'+01:00','Romance Standard Time\r\n',NULL,NULL),(831,'leon',-101.680557250977,21.1236114501953,6,'-06:00','Mexico Standard Time\r\n',NULL,NULL),(832,'lexington, ky',-84.4952774047852,38.031665802002,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(833,'libreville',9.4166669845581,0.5,145,'+01:00','W. Central Africa Standard Time\r\n',NULL,NULL),(834,'lille',3.06666660308838,50.6333351135254,28,'+01:00','Romance Standard Time\r\n',NULL,NULL),(835,'lilongwe',33.7666664123535,-13.9833335876465,76,'+02:00','South Africa Standard Time\r\n',NULL,NULL),(836,'lima',-77.0500030517578,-12.0500001907349,39,'-05:00','SA Pacific Standard Time\r\n',NULL,NULL),(837,'limassol',33,35,146,'+02:00','FLE Standard Time\r\n',NULL,NULL),(838,'limerick',-8.63333320617676,52.6666679382324,41,'','GMT Standard Time\r\n',NULL,NULL),(839,'limoux',2.2213888168335,43.054443359375,28,'+01:00','Romance Standard Time\r\n',NULL,NULL),(840,'lincoln, ne',-96.7024993896484,40.8136100769043,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(841,'linkoping',15.6255559921265,58.4158325195312,115,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(842,'lipetsk',39.5666656494141,52.6166648864746,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(843,'lisbon',-9.13333320617676,38.716667175293,50,'','GMT Standard Time\r\n',NULL,NULL),(844,'lismore',153.278610229492,-28.8125,10,'+10:00','AUS Eastern Standard Time\r\n',NULL,NULL),(845,'little rock, ar',-92.2788925170898,34.7244453430176,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(846,'liverpool',-2.96666669845581,53.4166679382324,3,'','GMT Standard Time\r\n',NULL,NULL),(847,'ljubljana',14.514404296875,46.0499992370605,147,'+01:00','Central Europe Standard Time\r\n',NULL,NULL),(848,'lome',1.35000002384186,6.16666650772095,148,'','Greenwich Standard Time\r\n',NULL,NULL),(849,'london',0.300000011920929,51.466667175293,3,'','GMT Standard Time\r\n',NULL,NULL),(850,'london, on',-81.2538909912109,42.9824981689453,2,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(851,'long beach, ca',-118.151947021484,33.789722442627,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(852,'long branch, nj',-73.9905548095703,40.2958335876465,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(853,'longyearbyen',15.6499996185303,78.216667175293,149,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(854,'los angeles, ca',-118.24333190918,34.0522232055664,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(855,'los mochis',-108.98722076416,25.7916660308838,6,'-07:00','Mexico Standard Time 2\r\n',NULL,NULL),(856,'louisville, ky',-85.7666702270508,38.25,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(857,'luancheng',114.650001525879,37.8833351135254,33,'+08:00','China Standard Time\r\n',NULL,NULL),(858,'luanda',13.3333330154419,-7.16666650772095,150,'+01:00','W. Central Africa Standard Time\r\n',NULL,NULL),(859,'lubbock, tx',-101.855278015137,33.5777778625488,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(860,'luchegorsk',134.300003051758,46.4333343505859,30,'+11:00','Vladivostok Standard Time\r\n',NULL,NULL),(861,'lucknow',80.9166641235352,26.8500003814697,12,'+05:30','India Standard Time\r\n',NULL,NULL),(862,'lugano',8.95333290100098,46.0033340454102,72,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(863,'lugansk',39.2983322143555,48.5594444274902,24,'+02:00','Ukraine Standard Time\r\n',NULL,NULL),(864,'lulea',22.216667175293,65.5833358764648,115,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(865,'lumbini',83.263053894043,27.4874992370605,73,'+05:45','Nepal Standard Time\r\n',NULL,NULL),(866,'lund',13.192777633667,55.7027778625488,115,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(867,'lusaka',28.283332824707,-15.3999996185303,151,'+02:00','South Africa Standard Time\r\n',NULL,NULL),(868,'luxembourg',6.15000009536743,49.6166648864746,152,'+01:00','Romance Standard Time\r\n',NULL,NULL),(869,'luxor',32.6391677856445,25.7005558013916,19,'+02:00','Egypt Standard Time\r\n',NULL,NULL),(870,'lviv',24,49.8330574035645,24,'+02:00','Ukraine Standard Time\r\n',NULL,NULL),(871,'lyon',4.83222198486328,45.7577781677246,28,'+01:00','Romance Standard Time\r\n',NULL,NULL),(872,'macapa',-51.0666656494141,0.0344444438815117,42,'-03:00','SA Eastern Standard Time\r\n',NULL,NULL),(873,'macau',113.550003051758,22.2000007629395,33,'+08:00','China Standard Time\r\n',NULL,NULL),(874,'mackay',149.183334350586,-21.1499996185303,10,'+10:00','E. Australia Standard Time\r\n',NULL,NULL),(875,'madikeri',75.75,12.4166660308838,12,'+05:30','India Standard Time\r\n',NULL,NULL),(876,'madison, wi',-89.4008331298828,43.0630569458008,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(877,'madrid',-3.68330383300781,40.3999938964844,21,'+01:00','Romance Standard Time\r\n',NULL,NULL),(878,'madurai',78.1166687011719,9.9166669845581,12,'+05:30','India Standard Time\r\n',NULL,NULL),(879,'magadan',150.799987792969,59.5666961669922,30,'+12:00','Magadan Standard Time\r\n',NULL,NULL),(880,'magdeburg',11.6166667938232,52.1333351135254,52,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(881,'magnolia, tx',-95.7505569458008,30.2091674804688,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(882,'mahabalipuram',80.1916656494141,12.6166667938232,12,'+05:30','India Standard Time\r\n',NULL,NULL),(883,'mainz',8.26749992370605,49.9949989318848,52,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(884,'majuro',171.066665649414,7.11666679382324,153,'+12:00','Marshall Islands Standard Time\r\n',NULL,NULL),(885,'makassar',119.412223815918,-5.15194463729858,26,'+08:00','Singapore Standard Time\r\n',NULL,NULL),(886,'malabo',8.78333377838135,3.75,154,'+01:00','W. Central Africa Standard Time\r\n',NULL,NULL),(887,'malaga',-4.41666650772095,36.716667175293,21,'+01:00','Romance Standard Time\r\n',NULL,NULL),(888,'male',73.5,4.16666650772095,155,'+05:00','West Asia Standard Time\r\n',NULL,NULL),(889,'malmo',13.0013885498047,55.6033325195312,115,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(890,'mamoudzou',45.216667175293,-12.7833337783813,156,'+03:00','E. Africa Standard Time\r\n',NULL,NULL),(891,'managua',-85.6999969482422,12.1000003814697,92,'-06:00','Central America Standard Time\r\n',NULL,NULL),(892,'manama',50.5999984741211,26.2000007629395,157,'+03:00','Arab Standard Time\r\n',NULL,NULL),(893,'manaus',-60.0166664123535,-3.11666655540466,42,'-04:00','SA Western Standard Time\r\n',NULL,NULL),(894,'manchester',-2.26666665077209,53.4833335876465,3,'','GMT Standard Time\r\n',NULL,NULL),(895,'mandalay',96.0833358764648,21.9750003814697,142,'+06:30','Myanmar Standard Time\r\n',NULL,NULL),(896,'mandarmoni',87.658332824707,21.6502780914307,12,'+05:30','India Standard Time\r\n',NULL,NULL),(897,'mandurah',115.75,-32.533332824707,10,'+08:00','W. Australia Standard Time\r\n',NULL,NULL),(898,'mangalia',28.5833339691162,43.8166656494141,38,'+02:00','FLE Standard Time\r\n',NULL,NULL),(899,'mangalore',74.8499984741211,12.8666667938232,12,'+05:30','India Standard Time\r\n',NULL,NULL),(900,'manila',121,14.5833330154419,51,'+08:00','Singapore Standard Time\r\n',NULL,NULL),(901,'manisa',27.4297218322754,38.6222229003906,16,'+02:00','Turkey Standard Time\r\n',NULL,NULL),(902,'mannheim',8.47666645050049,49.4847221374512,52,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(903,'manzanillo',-77.1166687011719,20.3500003814697,93,'-05:00','Cuba Standard Time\r\n',NULL,NULL),(904,'manzanillo',-104.317222595215,19.0505561828613,6,'-06:00','Mexico Standard Time\r\n',NULL,NULL),(905,'maputo',32.533332824707,-25.966667175293,91,'+02:00','South Africa Standard Time\r\n',NULL,NULL),(906,'maram bazar',94.1369476318359,25.4755554199219,12,'+05:30','India Standard Time\r\n',NULL,NULL),(907,'marawi',124.291946411133,8.00277805328369,51,'+08:00','Singapore Standard Time\r\n',NULL,NULL),(908,'marmaris',28.2708339691162,36.8547210693359,16,'+02:00','Turkey Standard Time\r\n',NULL,NULL),(909,'marrakech',-8,31.6333332061768,87,'','Morocco Standard Time\r\n',NULL,NULL),(910,'marseille',5.38333320617676,43.283332824707,28,'+01:00','Romance Standard Time\r\n',NULL,NULL),(911,'masafi',56.164722442627,25.3033332824707,4,'+04:00','Arabian Standard Time\r\n',NULL,NULL),(912,'maseru',27.4833335876465,-29.2999992370605,158,'+02:00','South Africa Standard Time\r\n',NULL,NULL),(913,'masohi',128.923614501953,-3.34027767181396,26,'+09:00','Tokyo Standard Time\r\n',NULL,NULL),(914,'mata-utu',-176.16667175293,-13.3000001907349,159,'+12:00','Marshall Islands Standard Time\r\n',NULL,NULL),(915,'matale',80.6166687011719,7.46666669845581,95,'+05:30','India Standard Time\r\n',NULL,NULL),(916,'matamoros',-97.5022201538086,25.8611106872559,6,'-06:00','Central Standard Time\r\n',NULL,NULL),(917,'mataram',116.106941223145,-8.58194446563721,26,'+08:00','Singapore Standard Time\r\n',NULL,NULL),(918,'mathura',77.6736145019531,27.4925003051758,12,'+05:30','India Standard Time\r\n',NULL,NULL),(919,'mazari sharif',67.1080551147461,36.7075004577637,129,'+04:30','Afghanistan Standard Time\r\n',NULL,NULL),(920,'mazatlan',-106.416664123535,23.216667175293,6,'-07:00','Mexico Standard Time 2\r\n',NULL,NULL),(921,'mbabane',31.1499996185303,-26.3166675567627,160,'+02:00','South Africa Standard Time\r\n',NULL,NULL),(922,'mbour',-16.966667175293,14.4166669845581,99,'','Greenwich Standard Time\r\n',NULL,NULL),(923,'mdina',14.4016666412354,35.8858337402344,161,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(924,'mecca',39.8166656494141,21.4166660308838,14,'+03:00','Arab Standard Time\r\n',NULL,NULL),(925,'medan',98.6833343505859,3.58333325386047,26,'+07:00','SE Asia Standard Time\r\n',NULL,NULL),(926,'medellin',-75.5752792358398,6.23583316802979,78,'-05:00','SA Pacific Standard Time\r\n',NULL,NULL),(927,'medina',39.6202774047852,24.4608325958252,14,'+03:00','Arab Standard Time\r\n',NULL,NULL),(928,'melaque',-104.703887939453,19.2252769470215,6,'-06:00','Mexico Standard Time\r\n',NULL,NULL),(929,'melbourne',144.966705322266,-37.8166961669922,10,'+10:00','AUS Eastern Standard Time\r\n',NULL,NULL),(930,'melbourne, fl',-80.5999984741211,28.0833339691162,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(931,'memphis, tn',-90.0500030517578,35.1500015258789,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(932,'mendoza',-68.8163909912109,-32.8824996948242,55,'-03:00','SA Eastern Standard Time\r\n',NULL,NULL),(933,'menlo park, ca',-122.181114196777,37.4538879394531,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(934,'merida',-89.615837097168,20.9797229766846,6,'-06:00','Mexico Standard Time\r\n',NULL,NULL),(935,'mexicali',-115.466667175293,32.6500015258789,6,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(936,'mexico city',-99.133056640625,19.4330558776855,6,'-06:00','Mexico Standard Time\r\n',NULL,NULL),(937,'miami, fl',-80.1902770996094,25.7741661071777,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(938,'milan',9.18333339691162,45.466667175293,31,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(939,'mill valley, ca',-122.544998168945,37.9061126708984,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(940,'milwaukee, wi',-87.9000015258789,43.033332824707,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(941,'minneapolis, mn',-93.2644424438477,44.9775009155273,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(942,'minsk',27.5666904449463,53.8999900817871,162,'+03:00','Belarus Standard Time\r\n',NULL,NULL),(943,'miramar, fl',-80.333610534668,25.9786109924316,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(944,'mission, bc',-122.300003051758,49.1333312988281,2,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(945,'mississauga, on',-79.6263885498047,43.5486106872559,2,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(946,'mo',14.1833333969116,66.3333358764648,71,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(947,'mobile, al',-88.0430526733398,30.6944446563721,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(948,'mogadishu',45.3499984741211,2.03333330154419,163,'+03:00','E. Africa Standard Time\r\n',NULL,NULL),(949,'molalla, or',-122.577224731445,45.1474990844727,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(950,'monaco',7.41888904571533,43.7324981689453,164,'+01:00','Romance Standard Time\r\n',NULL,NULL),(951,'moncton, nb',-64.775276184082,46.0944442749023,2,'-04:00','Atlantic Standard Time\r\n',NULL,NULL),(952,'monrovia',-10.7833337783813,6.30000019073486,165,'','Greenwich Standard Time\r\n',NULL,NULL),(953,'monte carlo',7.42555570602417,43.7405548095703,164,'+01:00','Romance Standard Time\r\n',NULL,NULL),(954,'monterey, ca',-121.894721984863,36.6002769470215,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(955,'monterrey',-100.316703796387,25.6667022705078,6,'-06:00','Mexico Standard Time\r\n',NULL,NULL),(956,'montevideo',-56.1500015258789,-34.9000015258789,166,'-03:00','Uruguay Standard Time\r\n',NULL,NULL),(957,'montgomery, al',-86.2997207641602,32.3755569458008,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(958,'montgomery, tx',-95.6961135864258,30.3880558013916,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(959,'montpelier, vt',-72.571662902832,44.2627792358398,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(960,'montpellier',3.86666655540466,43.6166648864746,28,'+01:00','Romance Standard Time\r\n',NULL,NULL),(961,'montpeyroux',3.50500011444092,43.695556640625,28,'+01:00','Romance Standard Time\r\n',NULL,NULL),(962,'montreal, qc',-73.6391677856445,45.5455551147461,2,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(963,'moroni',43.25,-11.6999998092651,167,'+03:00','E. Africa Standard Time\r\n',NULL,NULL),(964,'moscow',37.5833320617676,55.752197265625,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(965,'motul',-89.2836074829102,21.0944442749023,6,'-06:00','Mexico Standard Time\r\n',NULL,NULL),(966,'mount hagen',144.220001220703,-5.86472225189209,168,'+10:00','West Pacific Standard Time\r\n',NULL,NULL),(967,'mount shasta city, ca',-122.310554504395,41.310001373291,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(968,'mountain view, ca',-122.083335876465,37.3833351135254,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(969,'mudumalai',76.5830535888672,11.5763893127441,12,'+05:30','India Standard Time\r\n',NULL,NULL),(970,'mukachevo',22.716667175293,48.4500007629395,24,'+02:00','Ukraine Standard Time\r\n',NULL,NULL),(971,'multan',71.4580535888672,30.1902770996094,54,'+05:00','Pakistan Standard Time\r\n',NULL,NULL),(972,'mumbai',72.8499984741211,18.9333324432373,12,'+05:30','India Standard Time\r\n',NULL,NULL),(973,'munich',11.5833330154419,48.1333351135254,52,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(974,'munnar',77.0613861083984,10.0847225189209,12,'+05:30','India Standard Time\r\n',NULL,NULL),(975,'murmansk',33.1333351135254,68.9833297729492,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(976,'murom',42.0166664123535,55.5666656494141,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(977,'murree',73.3938903808594,33.9063873291016,54,'+05:00','Pakistan Standard Time\r\n',NULL,NULL),(978,'muscat',58.5833320617676,23.6000003814697,169,'+04:00','Arabian Standard Time\r\n',NULL,NULL),(979,'myrtle beach, sc',-78.8941650390625,33.6966667175293,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(980,'mysore',76.6394424438477,12.2958335876465,12,'+05:30','India Standard Time\r\n',NULL,NULL),(981,'nadiad',72.870002746582,22.7000007629395,12,'+05:30','India Standard Time\r\n',NULL,NULL),(982,'nagasaki',129.866668701172,32.7666664123535,13,'+09:00','Tokyo Standard Time\r\n',NULL,NULL),(983,'nagoya',136.91667175293,35.1500015258789,13,'+09:00','Tokyo Standard Time\r\n',NULL,NULL),(984,'nagpur',79.0891647338867,21.155834197998,12,'+05:30','India Standard Time\r\n',NULL,NULL),(985,'naha',127.692497253418,26.2047214508057,13,'+09:00','Tokyo Standard Time\r\n',NULL,NULL),(986,'nairobi',36.8166961669922,-1.28329002857208,171,'+03:00','E. Africa Standard Time\r\n',NULL,NULL),(987,'nakhodka',132.866668701172,42.8163871765137,30,'+11:00','Vladivostok Standard Time\r\n',NULL,NULL),(988,'nanaimo, bc',-123.936668395996,49.1644439697266,2,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(989,'nanjing',118.783332824707,32.0499992370605,33,'+08:00','China Standard Time\r\n',NULL,NULL),(990,'nantes',-1.56666672229767,47.216667175293,28,'+01:00','Romance Standard Time\r\n',NULL,NULL),(991,'napier',176.899719238281,-39.5050010681152,48,'+12:00','New Zealand Standard Time\r\n',NULL,NULL),(992,'naples',14.2527780532837,40.8400001525879,31,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(993,'narvik',17.4333324432373,68.4499969482422,71,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(994,'nashville, tn',-86.783332824707,36.1666679382324,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(995,'nassau',-77.3333358764648,25.0666675567627,172,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(996,'navasota, tx',-96.0833358764648,30.3833332061768,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(997,'navi mumbai',73.0297241210938,19.0330562591553,12,'+05:30','India Standard Time\r\n',NULL,NULL),(998,'negombo',79.8341674804688,7.20944452285767,95,'+05:30','India Standard Time\r\n',NULL,NULL),(999,'neuquen',-68.0666656494141,-38.9500007629395,55,'-03:00','SA Eastern Standard Time\r\n',NULL,NULL),(1000,'new delhi',77.2167053222656,28.6166667938232,12,'+05:30','India Standard Time\r\n',NULL,NULL),(1001,'new orleans, la',-90.0688858032227,29.953332901001,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(1002,'new ross',-6.94999980926514,52.4000015258789,41,'','GMT Standard Time\r\n',NULL,NULL),(1003,'new westminster, bc',-122.91471862793,49.2036094665527,2,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(1004,'new york, ny',-73.916389465332,40.7333335876465,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(1005,'newark, nj',-74.1725006103516,40.7355537414551,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(1006,'newcastle',151.781112670898,-32.9263877868652,10,'+10:00','AUS Eastern Standard Time\r\n',NULL,NULL),(1007,'newcastle upon tyne',-1.61027777194977,54.9758338928223,3,'','GMT Standard Time\r\n',NULL,NULL),(1008,'newport',-2.98333334922791,51.5999984741211,3,'','GMT Standard Time\r\n',NULL,NULL),(1009,'niagara falls, ny',-79.0500030517578,43.0999984741211,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(1010,'niagara falls, on',-79.0999984741211,43.0999984741211,2,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(1011,'niamey',2.11666655540466,13.5166664123535,102,'+01:00','W. Central Africa Standard Time\r\n',NULL,NULL),(1012,'nice',7.26666688919067,43.7000007629395,28,'+01:00','Romance Standard Time\r\n',NULL,NULL),(1013,'nicosia',33.3666648864746,35.1666679382324,146,'+02:00','FLE Standard Time\r\n',NULL,NULL),(1014,'niigata',139.050003051758,37.9166679382324,13,'+09:00','Tokyo Standard Time\r\n',NULL,NULL),(1015,'nikolaev',32.0163879394531,46.966667175293,24,'+02:00','Ukraine Standard Time\r\n',NULL,NULL),(1016,'nimes',4.34999990463257,43.8499984741211,28,'+01:00','Romance Standard Time\r\n',NULL,NULL),(1017,'ningbo',121.543891906738,29.8683338165283,33,'+08:00','China Standard Time\r\n',NULL,NULL),(1018,'nizhniy novgorod',43.9333343505859,56.283332824707,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(1019,'nogales',-110.944725036621,31.3308334350586,6,'-07:00','US Mountain Standard Time\r\n',NULL,NULL),(1020,'nome, ak',-164.600006103516,64.5330581665039,8,'-09:00','Alaskan Standard Time\r\n',NULL,NULL),(1021,'norfolk, va',-76.283332824707,36.8499984741211,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(1022,'north bay, on',-79.4341659545898,46.3191680908203,2,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(1023,'north bend, or',-124.22444152832,43.4063873291016,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(1024,'north ryde',151.124450683594,-33.7966651916504,10,'+10:00','AUS Eastern Standard Time\r\n',NULL,NULL),(1025,'norwich',1.28333330154419,52.6500015258789,3,'','GMT Standard Time\r\n',NULL,NULL),(1026,'nouakchott',-15.9833335876465,18.0833339691162,173,'','Greenwich Standard Time\r\n',NULL,NULL),(1027,'noumea',166.449996948242,-22.2666664123535,138,'+11:00','Central Pacific Standard Time\r\n',NULL,NULL),(1028,'novgorod',31.283332824707,58.5499992370605,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(1029,'novorossiysk',37.783332824707,44.716667175293,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(1030,'novosibirsk',82.9166641235352,55.0411071777344,30,'+07:00','Novosibirsk Standard Time\r\n',NULL,NULL),(1031,'nuevo laredo',-99.5605545043945,27.4811115264893,6,'-06:00','Central Standard Time\r\n',NULL,NULL),(1032,'nurnberg',11.0666666030884,49.4500007629395,52,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1033,'nuuk',-51.716667175293,64.1833343505859,140,'-03:00','Greenland Standard Time\r\n',NULL,NULL),(1034,'odense',10.390832901001,55.3963890075684,1,'+01:00','Romance Standard Time\r\n',NULL,NULL),(1035,'odessa',30.716667175293,46.466667175293,24,'+02:00','Ukraine Standard Time\r\n',NULL,NULL),(1036,'ohrid',20.8194446563721,41.1216659545898,141,'+01:00','Central European Standard Time\r\n',NULL,NULL),(1037,'ojinaga',-104.417778015137,29.5558338165283,6,'-06:00','Central Standard Time\r\n',NULL,NULL),(1038,'okara',73.4483337402344,30.8013896942139,54,'+05:00','Pakistan Standard Time\r\n',NULL,NULL),(1039,'okha',142.933334350586,53.5833320617676,30,'+11:00','Khabarovsk Standard Time\r\n',NULL,NULL),(1040,'okhotsk',143.199996948242,59.3499984741211,30,'+11:00','Khabarovsk Standard Time\r\n',NULL,NULL),(1041,'okinawa',127.815551757812,26.338888168335,13,'+09:00','Tokyo Standard Time\r\n',NULL,NULL),(1042,'oklahoma city, ok',-97.5166702270508,35.466667175293,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(1043,'olanchito',-86.5663909912109,15.4833335876465,175,'-06:00','Central America Standard Time\r\n',NULL,NULL),(1044,'olinda',-34.8499984741211,-8,42,'-03:00','SA Eastern Standard Time\r\n',NULL,NULL),(1045,'olympia, wa',-122.901664733887,47.0449981689453,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(1046,'omaha, ne',-95.9422225952148,41.2597236633301,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(1047,'omsk',73.25,55.0666656494141,30,'+07:00','Novosibirsk Standard Time\r\n',NULL,NULL),(1048,'onitsha',6.78333330154419,6.16666650772095,5,'+01:00','W. Central Africa Standard Time\r\n',NULL,NULL),(1049,'ootacamund',76.6947250366211,11.4116668701172,12,'+05:30','India Standard Time\r\n',NULL,NULL),(1050,'oradea',21.9333324432373,47.0499992370605,38,'+02:00','FLE Standard Time\r\n',NULL,NULL),(1051,'orange',149.100006103516,-33.2836112976074,10,'+10:00','AUS Eastern Standard Time\r\n',NULL,NULL),(1052,'oranjestad',-70.0263900756836,12.5244445800781,176,'-04:00','SA Western Standard Time\r\n',NULL,NULL),(1053,'orlando, fl',-81.383056640625,28.5330562591553,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(1054,'osaka',135.5,34.6667022705078,13,'+09:00','Tokyo Standard Time\r\n',NULL,NULL),(1055,'oshawa, on',-78.8600006103516,43.8899993896484,2,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(1056,'oslo',10.6833333969116,59.9333343505859,71,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1057,'ostrov',28.3166675567627,57.3499984741211,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(1058,'ottawa, on',-75.6980590820312,45.4236106872559,2,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(1059,'ouagadougou',-1.53333330154419,12.3666667938232,177,'','Greenwich Standard Time\r\n',NULL,NULL),(1060,'oulu',25.466667175293,65.0166702270508,125,'+02:00','FLE Standard Time\r\n',NULL,NULL),(1061,'oviedo',-5.84999990463257,43.3666648864746,21,'+01:00','Romance Standard Time\r\n',NULL,NULL),(1062,'padang',100.349998474121,-0.949999988079071,26,'+07:00','SE Asia Standard Time\r\n',NULL,NULL),(1063,'palembang',104.75,-2.98333334922791,26,'+07:00','SE Asia Standard Time\r\n',NULL,NULL),(1064,'palikir',158.183334350586,6.91666650772095,137,'+11:00','Central Pacific Standard Time\r\n',NULL,NULL),(1065,'palma',2.65000009536743,39.5999984741211,21,'+01:00','Romance Standard Time\r\n',NULL,NULL),(1066,'palmas',-48.3316650390625,-10.1688890457153,42,'-03:00','E. South America Standard Time\r\n',NULL,NULL),(1067,'palo alto, ca',-122.150001525879,37.4500007629395,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(1068,'panaji',73.8183364868164,15.4922218322754,12,'+05:30','India Standard Time\r\n',NULL,NULL),(1069,'panama city',-78.5,8.94972229003906,178,'-05:00','SA Pacific Standard Time\r\n',NULL,NULL),(1070,'papeete',-149.566665649414,-17.533332824707,179,'-10:00','Hawaiian Standard Time\r\n',NULL,NULL),(1071,'paramaribo',-55.1666679382324,5.81666660308838,180,'-03:00','SA Eastern Standard Time\r\n',NULL,NULL),(1072,'paraparaumu',175.008895874023,-40.9136123657227,48,'+12:00','New Zealand Standard Time\r\n',NULL,NULL),(1073,'paris',2.33329772949219,48.86669921875,28,'+01:00','Romance Standard Time\r\n',NULL,NULL),(1074,'parsippany, nj',-74.4269409179688,40.8577766418457,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(1075,'patna',85.1352767944336,25.6138896942139,12,'+05:30','India Standard Time\r\n',NULL,NULL),(1076,'patras',21.7363891601562,38.2536125183105,47,'+02:00','FLE Standard Time\r\n',NULL,NULL),(1077,'pearl, ms',-90.1319427490234,32.2744445800781,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(1078,'pedro juan caballero',-55.75,-22.533332824707,46,'-04:00','Paraguay Standard Time\r\n',NULL,NULL),(1079,'pensacola, fl',-87.2122192382812,30.4738883972168,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(1080,'penza',45,53.2000007629395,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(1081,'perm',56.25,58,30,'+06:00','Ekaterinburg Standard Time\r\n',NULL,NULL),(1082,'perth',115.816665649414,-31.966667175293,10,'+08:00','W. Australia Standard Time\r\n',NULL,NULL),(1083,'peshawar',71.5447235107422,34.0041656494141,54,'+05:00','Pakistan Standard Time\r\n',NULL,NULL),(1084,'peterhof',29.9166660308838,59.8666648864746,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(1085,'petropavlovsk',158.649719238281,53.0163879394531,30,'+12:00','Magadan Standard Time\r\n',NULL,NULL),(1086,'petropolis',-43.1822204589844,-22.5047225952148,42,'-03:00','E. South America Standard Time\r\n',NULL,NULL),(1087,'philadelphia, pa',-75.1638870239258,39.9516677856445,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(1088,'philipsburg',-63.0475006103516,18.029167175293,181,'-04:00','SA Western Standard Time\r\n',NULL,NULL),(1089,'phnom penh',104.916664123535,11.5666666030884,182,'+07:00','SE Asia Standard Time\r\n',NULL,NULL),(1090,'phoenix, az',-112.066390991211,33.4500007629395,8,'-07:00','US Mountain Standard Time\r\n',NULL,NULL),(1091,'phuket',98.3833312988281,7.88333320617676,61,'+07:00','SE Asia Standard Time\r\n',NULL,NULL),(1092,'pickering, on',-79.083610534668,43.8380546569824,2,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(1093,'piedras negras',-100.524719238281,28.6977787017822,6,'-06:00','Central Standard Time\r\n',NULL,NULL),(1094,'pierre, sd',-100.317779541016,44.377498626709,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(1095,'piestany',17.8166675567627,48.5999984741211,79,'+01:00','Central Europe Standard Time\r\n',NULL,NULL),(1096,'pirot',22.6013889312744,43.166389465332,69,'+01:00','Central Europe Standard Time\r\n',NULL,NULL),(1097,'pisa',10.3966665267944,43.7161102294922,31,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1098,'pittsburgh, pa',-80.0019454956055,40.4383316040039,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(1099,'piura',-80.6247253417969,-5.19361114501953,39,'-05:00','SA Pacific Standard Time\r\n',NULL,NULL),(1100,'playa del carmen',-87.079719543457,20.6286106109619,6,'-06:00','Mexico Standard Time\r\n',NULL,NULL),(1101,'plymouth',-4.16666650772095,50.4000015258789,3,'','GMT Standard Time\r\n',NULL,NULL),(1102,'podgorica',19.268611907959,42.4425010681152,183,'+01:00','Central Europe Standard Time\r\n',NULL,NULL),(1103,'point pleasant beach, nj',-74.0497207641602,40.091667175293,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(1104,'polonnaruwa',81.008056640625,7.93277788162231,95,'+05:30','India Standard Time\r\n',NULL,NULL),(1105,'pomalaa',121.595832824707,-4.0533332824707,26,'+08:00','Singapore Standard Time\r\n',NULL,NULL),(1106,'ponta delgada',-25.6666660308838,37.75,50,'-01:00','Azores Standard Time\r\n',NULL,NULL),(1107,'poole',-1.98722219467163,50.7150001525879,3,'','GMT Standard Time\r\n',NULL,NULL),(1108,'porbandar',69.611946105957,21.6433334350586,12,'+05:30','India Standard Time\r\n',NULL,NULL),(1109,'porirua',174.841384887695,-41.1341667175293,48,'+12:00','New Zealand Standard Time\r\n',NULL,NULL),(1110,'port angeles, wa',-123.460830688477,48.1158332824707,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(1111,'port arthur',147.850006103516,-43.1500015258789,10,'+10:00','Tasmania Standard Time\r\n',NULL,NULL),(1112,'port elizabeth',25.5833339691162,-33.966667175293,77,'+02:00','South Africa Standard Time\r\n',NULL,NULL),(1113,'port harcourt',7,4.71666669845581,5,'+01:00','W. Central Africa Standard Time\r\n',NULL,NULL),(1114,'port hedland',118.599998474121,-20.3166675567627,10,'+08:00','W. Australia Standard Time\r\n',NULL,NULL),(1115,'port louis',57.4988899230957,-20.1619453430176,110,'+04:00','Mauritius Standard Time\r\n',NULL,NULL),(1116,'port moresby',147.192504882812,-9.46470642089844,168,'+10:00','West Pacific Standard Time\r\n',NULL,NULL),(1117,'port orange, fl',-81,29.1333332061768,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(1118,'port vila',168.316665649414,-17.7333335876465,184,'+11:00','Central Pacific Standard Time\r\n',NULL,NULL),(1119,'port of spain',-61.5,10.6666669845581,185,'-04:00','SA Western Standard Time\r\n',NULL,NULL),(1120,'port-au-prince',-72.3333358764648,18.5330562591553,186,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(1121,'portland, or',-122.669998168945,45.5233345031738,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(1122,'porto',-8.58333301544189,41.1666679382324,50,'','GMT Standard Time\r\n',NULL,NULL),(1123,'porto alegre',-51.2000007629395,-30.033332824707,42,'-03:00','E. South America Standard Time\r\n',NULL,NULL),(1124,'porto novo',2.63333344459534,6.48333311080933,97,'+01:00','W. Central Africa Standard Time\r\n',NULL,NULL),(1125,'portsmouth',-1.08333337306976,50.8166656494141,3,'','GMT Standard Time\r\n',NULL,NULL),(1126,'posadas',-55.9000015258789,-27.3997230529785,55,'-03:00','Argentina Standard Time\r\n',NULL,NULL),(1127,'prague',14.4333333969116,50.0833320617676,82,'+01:00','Central Europe Standard Time\r\n',NULL,NULL),(1128,'praia',-23.5166664123535,14.9166669845581,187,'-01:00','Cape Verde Standard Time\r\n',NULL,NULL),(1129,'prievidza',18.6208324432373,48.7708320617676,79,'+01:00','Central Europe Standard Time\r\n',NULL,NULL),(1130,'prince george, bc',-122.749725341797,53.9172210693359,2,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(1131,'princeton, nj',-74.6597213745117,40.349723815918,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(1132,'pristina',21.1788883209229,42.6741676330566,188,'+01:00','Central Europe Standard Time\r\n',NULL,NULL),(1133,'progreso',-89.6699981689453,21.2800006866455,6,'-06:00','Mexico Standard Time\r\n',NULL,NULL),(1134,'pskov',28.3500003814697,57.8166656494141,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(1135,'puebla',-98.1666641235352,19.0499992370605,6,'-06:00','Mexico Standard Time\r\n',NULL,NULL),(1136,'puerto ayora',-90.3136138916016,-0.745277762413025,25,'-06:00','Central America Standard Time\r\n',NULL,NULL),(1137,'puerto baquerizo moreno',-89.6105575561523,-0.901388883590698,25,'-06:00','Central America Standard Time\r\n',NULL,NULL),(1138,'puerto penasco',-113.536666870117,31.3180561065674,6,'-07:00','US Mountain Standard Time\r\n',NULL,NULL),(1139,'puerto plata',-70.692497253418,19.796667098999,189,'-04:00','SA Western Standard Time\r\n',NULL,NULL),(1140,'puerto vallarta',-105.215278625488,20.6508331298828,6,'-06:00','Mexico Standard Time\r\n',NULL,NULL),(1141,'pune',73.8666687011719,18.533332824707,12,'+05:30','India Standard Time\r\n',NULL,NULL),(1142,'puri',85.8249969482422,19.799165725708,12,'+05:30','India Standard Time\r\n',NULL,NULL),(1143,'puttgarden',11.2124996185303,54.4961128234863,52,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1144,'pyongyang',125.783332824707,39,190,'+09:00','Tokyo Standard Time\r\n',NULL,NULL),(1145,'qatif',49.9622230529785,26.6666660308838,14,'+03:00','Arab Standard Time\r\n',NULL,NULL),(1146,'qingdao',120.333335876465,36.0833320617676,33,'+08:00','China Standard Time\r\n',NULL,NULL),(1147,'quartzsite, az',-114.230003356934,33.6638870239258,8,'-07:00','US Mountain Standard Time\r\n',NULL,NULL),(1148,'quebec city, qc',-71.2147216796875,46.8125,2,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(1149,'quetta',67.0224990844727,30.2099990844727,54,'+05:00','Pakistan Standard Time\r\n',NULL,NULL),(1150,'quezaltenango',-91.5166702270508,14.8333330154419,35,'-06:00','Guatemala Standard Time\r\n',NULL,NULL),(1151,'quito',-78.5,-0.216705322265625,25,'-05:00','SA Pacific Standard Time\r\n',NULL,NULL),(1152,'rabat',-5.15000009536743,34.0330543518066,87,'','Morocco Standard Time\r\n',NULL,NULL),(1153,'rahim yar khan',70.2997207641602,28.4166660308838,54,'+05:00','Pakistan Standard Time\r\n',NULL,NULL),(1154,'rajahmundry',81.7877807617188,17.0102787017822,12,'+05:30','India Standard Time\r\n',NULL,NULL),(1155,'raleigh, nc',-78.6433334350586,35.7797241210938,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(1156,'ramstein',7.55000019073486,49.4500007629395,52,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1157,'ranchi',85.3338851928711,23.3586120605469,12,'+05:30','India Standard Time\r\n',NULL,NULL),(1158,'rangoon',96.1666641235352,16.783332824707,142,'+06:30','Myanmar Standard Time\r\n',NULL,NULL),(1159,'ras al khaimah',55.9444427490234,25.788610458374,4,'+04:00','Arabian Standard Time\r\n',NULL,NULL),(1160,'rawson',-65.1002807617188,-43.2999992370605,55,'-03:00','SA Eastern Standard Time\r\n',NULL,NULL),(1161,'reading',-0.969166696071625,51.4550018310547,3,'','GMT Standard Time\r\n',NULL,NULL),(1162,'recife',-34.8758316040039,-8.05416679382324,42,'-03:00','SA Eastern Standard Time\r\n',NULL,NULL),(1163,'red deer, ab',-113.811111450195,52.2680549621582,2,'-07:00','Mountain Standard Time\r\n',NULL,NULL),(1164,'redmond, wa',-122.116668701172,47.6666679382324,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(1165,'regina, sk',-104.618057250977,50.4472236633301,2,'-06:00','Canada Central Standard Time\r\n',NULL,NULL),(1166,'reims',4.03333330154419,49.2333335876465,28,'+01:00','Romance Standard Time\r\n',NULL,NULL),(1167,'rennes',-1.68333327770233,48.1166648864746,28,'+01:00','Romance Standard Time\r\n',NULL,NULL),(1168,'reno, nv',-119.814445495605,39.5302772521973,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(1169,'revelstoke, bc',-118.197776794434,50.9969444274902,2,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(1170,'reykjavik',-20.033332824707,64.1500015258789,191,'','Greenwich Standard Time\r\n',NULL,NULL),(1171,'reynosa',-98.2830581665039,26.0666675567627,6,'-06:00','Central Standard Time\r\n',NULL,NULL),(1172,'rhodes',28.2199993133545,36.4336128234863,47,'+02:00','FLE Standard Time\r\n',NULL,NULL),(1173,'richmond, in',-84.8902740478516,39.8288879394531,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(1174,'richmond, va',-77.4605560302734,37.5536117553711,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(1175,'riga',24.1000003814697,56.9499893188477,192,'+02:00','FLE Standard Time\r\n',NULL,NULL),(1176,'rio branco',-67.807502746582,-9.97388935089111,42,'-04:00','SA Western Standard Time\r\n',NULL,NULL),(1177,'rio cuarto',-64.3547210693359,-33.1280555725098,55,'-03:00','Argentina Standard Time\r\n',NULL,NULL),(1178,'rio gallegos',-69.2330551147461,-51.6163902282715,55,'-03:00','SA Eastern Standard Time\r\n',NULL,NULL),(1179,'rio rancho, nm',-106.670555114746,35.2861099243164,8,'-07:00','Mountain Standard Time\r\n',NULL,NULL),(1180,'rio de janeiro',-43.2094459533691,-22.9036102294922,42,'-03:00','E. South America Standard Time\r\n',NULL,NULL),(1181,'rivera',-55.5499992370605,-30.8999996185303,166,'-03:00','Uruguay Standard Time\r\n',NULL,NULL),(1182,'riverton, ut',-111.938888549805,40.5222206115723,8,'-07:00','Mountain Standard Time\r\n',NULL,NULL),(1183,'riyadh',46.716667175293,24.6333332061768,14,'+03:00','Arab Standard Time\r\n',NULL,NULL),(1184,'road town',-64.6166687011719,18.4333324432373,193,'-04:00','SA Western Standard Time\r\n',NULL,NULL),(1185,'rodby',11.3861112594604,54.6958351135254,1,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1186,'rome',12.4833335876465,41.8999900817871,31,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1187,'rosario',-60.6666679382324,-32.9333343505859,55,'-03:00','Argentina Standard Time\r\n',NULL,NULL),(1188,'roseau',-61.3833351135254,15.3000001907349,194,'-04:00','SA Western Standard Time\r\n',NULL,NULL),(1189,'rostock',12.0833330154419,54.0999984741211,52,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1190,'rostov na donu',39.6833343505859,47.2333335876465,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(1191,'rotterdam',4.48333311080933,51.9166679382324,27,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1192,'rovaniemi',25.7247219085693,66.4969482421875,125,'+02:00','FLE Standard Time\r\n',NULL,NULL),(1193,'russell springs, ky',-85.0719451904297,37.0561103820801,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(1194,'ryazan',39.7000007629395,54.5999984741211,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(1195,'rybinsk',38.8166656494141,58.0499992370605,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(1196,'sacramento, ca',-121.48722076416,38.5736122131348,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(1197,'saint john, nb',-66.0633316040039,45.2730560302734,2,'-04:00','Atlantic Standard Time\r\n',NULL,NULL),(1198,'saint-denis',55.4500007629395,-20.8833332061768,196,'+04:00','Arabian Standard Time\r\n',NULL,NULL),(1199,'saint-pierre',-56.1833343505859,46.7830543518066,197,'-03:00','St Pierre and Miquelon Standard Time\r\n',NULL,NULL),(1200,'saipan',145.75,15.1833333969116,198,'+10:00','West Pacific Standard Time\r\n',NULL,NULL),(1201,'salem, or',-123.027221679688,44.9369430541992,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(1202,'salt lake city, ut',-111.888053894043,40.7716674804688,8,'-07:00','Mountain Standard Time\r\n',NULL,NULL),(1203,'salta',-65.4080581665039,-24.7891674041748,55,'-03:00','SA Eastern Standard Time\r\n',NULL,NULL),(1204,'salto',-57.966667175293,-31.3999996185303,166,'-03:00','Uruguay Standard Time\r\n',NULL,NULL),(1205,'salvador',-37.5163879394531,-11.0333337783813,42,'-03:00','Bahia Brazil Standard Time\r\n',NULL,NULL),(1206,'salzburg',13.0500001907349,47.9000015258789,120,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1207,'samara',50.099723815918,53.1333351135254,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(1208,'samsun',36.3313903808594,41.2927780151367,16,'+02:00','Turkey Standard Time\r\n',NULL,NULL),(1209,'san antonio, tx',-98.4936141967773,29.4249992370605,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(1210,'san bruno, ca',-122.43138885498,37.627498626709,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(1211,'san carlos',-54.9166679382324,-34.7999992370605,166,'-03:00','Uruguay Standard Time\r\n',NULL,NULL),(1212,'san carlos',-111.043609619141,27.963888168335,6,'-07:00','US Mountain Standard Time\r\n',NULL,NULL),(1213,'san diego, ca',-117.163887023926,32.7188873291016,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(1214,'san francisco, ca',-122.433334350586,37.7830543518066,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(1215,'san isidro',-83.7069473266602,9.36888885498047,17,'-06:00','Central America Standard Time\r\n',NULL,NULL),(1216,'san jose',-84.0833358764648,9.93333339691162,17,'-06:00','Central America Standard Time\r\n',NULL,NULL),(1217,'san jose, ca',-121.900001525879,37.3333320617676,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(1218,'san juan',-66.1333312988281,18.4333324432373,199,'-04:00','SA Western Standard Time\r\n',NULL,NULL),(1219,'san juan',-68.5269470214844,-31.53444480896,55,'-03:00','SA Eastern Standard Time\r\n',NULL,NULL),(1220,'san lorenzo',-60.7663879394531,-32.75,55,'-03:00','Argentina Standard Time\r\n',NULL,NULL),(1221,'san luis',-66.3475036621094,-33.3158340454102,55,'-03:00','Argentina - San Luis Standard Time\r\n',NULL,NULL),(1222,'san luis obispo, ca',-120.65860748291,35.2827758789062,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(1223,'san marino',12.4499998092651,43.9500007629395,200,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1224,'san mateo, ca',-122.333335876465,37.5666656494141,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(1225,'san pedro sula',-88.0330581665039,15.5,175,'-06:00','Central America Standard Time\r\n',NULL,NULL),(1226,'san salvador',-89.1999969482422,13.6999998092651,143,'-06:00','Central America Standard Time\r\n',NULL,NULL),(1227,'san sebastian',-1.98333334922791,43.3166656494141,21,'+01:00','Romance Standard Time\r\n',NULL,NULL),(1228,'san sebastian del oeste',-104.85277557373,20.7611103057861,6,'-06:00','Mexico Standard Time\r\n',NULL,NULL),(1229,'sanaa',44.2000007629395,15.3500003814697,11,'+03:00','Arab Standard Time\r\n',NULL,NULL),(1230,'santa ana',-89.5524978637695,13.9961109161377,143,'-06:00','Central America Standard Time\r\n',NULL,NULL),(1231,'santa clara',-79.966667175293,22.416389465332,93,'-05:00','Cuba Standard Time\r\n',NULL,NULL),(1232,'santa clara, ca',-121.949996948242,37.3499984741211,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(1233,'santa cruz',122.032501220703,13.4805555343628,51,'+08:00','Singapore Standard Time\r\n',NULL,NULL),(1234,'santa cruz de tenerife',-16.25,28.466667175293,21,'','GMT Standard Time\r\n',NULL,NULL),(1235,'santa fe',-60.7000007629395,-31.6166667938232,55,'-03:00','Argentina Standard Time\r\n',NULL,NULL),(1236,'santa fe, nm',-105.938056945801,35.6816673278809,8,'-07:00','Mountain Standard Time\r\n',NULL,NULL),(1237,'santa rosa',-88.7830581665039,14.7663888931274,175,'-06:00','Central America Standard Time\r\n',NULL,NULL),(1238,'santa rosa',-64.2877807617188,-36.627498626709,55,'-03:00','SA Eastern Standard Time\r\n',NULL,NULL),(1239,'santarem',-54.6986122131348,-2.44055557250977,42,'-03:00','SA Eastern Standard Time\r\n',NULL,NULL),(1240,'santiago',-70.6667022705078,-33.4499969482422,40,'-04:00','Chile Standard Time\r\n',NULL,NULL),(1241,'santiago',-100.150833129883,25.4277782440186,6,'-06:00','Mexico Standard Time\r\n',NULL,NULL),(1242,'santiago de cuba',-75.8163909912109,20.0163879394531,93,'-05:00','Cuba Standard Time\r\n',NULL,NULL),(1243,'santiago de los caballeros',-70.6999969482422,19.4500007629395,189,'-04:00','SA Western Standard Time\r\n',NULL,NULL),(1244,'santo domingo',-69.9166641235352,18.4833335876465,189,'-04:00','SA Western Standard Time\r\n',NULL,NULL),(1245,'sanxiang',113.416664123535,22.3500003814697,33,'+08:00','China Standard Time\r\n',NULL,NULL),(1246,'sao jose do rio preto',-49.3808326721191,-20.8080558776855,42,'-03:00','E. South America Standard Time\r\n',NULL,NULL),(1247,'sao paulo',-45.3666648864746,-22.4333324432373,42,'-03:00','E. South America Standard Time\r\n',NULL,NULL),(1248,'sao tome',6.73333311080933,0.333333343267441,201,'','Greenwich Standard Time\r\n',NULL,NULL),(1249,'sapporo',141.353912353516,43.0547027587891,13,'+09:00','Tokyo Standard Time\r\n',NULL,NULL),(1250,'sarajevo',18.4166660308838,43.8666648864746,63,'+01:00','Central European Standard Time\r\n',NULL,NULL),(1251,'saransk',45.1666679382324,54.1833343505859,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(1252,'saskatoon, sk',-106.670280456543,52.1291656494141,2,'-06:00','Canada Central Standard Time\r\n',NULL,NULL),(1253,'saxonburg, pa',-79.8166656494141,40.75,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(1254,'schaffhausen',8.63333320617676,47.7000007629395,72,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1255,'seattle, wa',-122.347503662109,47.6208343505859,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(1256,'secunderabad',78.5419464111328,17.4991664886475,12,'+05:30','India Standard Time\r\n',NULL,NULL),(1257,'semarang',110.433334350586,-6.96666669845581,26,'+07:00','SE Asia Standard Time\r\n',NULL,NULL),(1258,'sendai',140.883331298828,38.25,13,'+09:00','Tokyo Standard Time\r\n',NULL,NULL),(1259,'seoul',126.966667175293,37.5499992370605,85,'+09:00','Korea Standard Time\r\n',NULL,NULL),(1260,'sergiev posad',38.1333312988281,56.3166656494141,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(1261,'sete',3.6966667175293,43.401668548584,28,'+01:00','Romance Standard Time\r\n',NULL,NULL),(1262,'sevastopol',33.5330543518066,44.599723815918,24,'+02:00','Ukraine Standard Time\r\n',NULL,NULL),(1263,'severodonetsk',38.497501373291,48.9502792358398,24,'+02:00','Ukraine Standard Time\r\n',NULL,NULL),(1264,'sevilla',-5.96666669845581,37.3833351135254,21,'+01:00','Romance Standard Time\r\n',NULL,NULL),(1265,'shanghai',121.449996948242,31.2333335876465,33,'+08:00','China Standard Time\r\n',NULL,NULL),(1266,'shannon',-8.91666698455811,52.7000007629395,41,'','GMT Standard Time\r\n',NULL,NULL),(1267,'sharjah',55.4105567932129,25.3719444274902,4,'+04:00','Arabian Standard Time\r\n',NULL,NULL),(1268,'sharm el sheikh',34.3916664123535,27.9780559539795,19,'+02:00','Egypt Standard Time\r\n',NULL,NULL),(1269,'sheffield',-1.46472227573395,53.383056640625,3,'','GMT Standard Time\r\n',NULL,NULL),(1270,'shekou',113.91805267334,22.4886112213135,33,'+08:00','China Standard Time\r\n',NULL,NULL),(1271,'shenyang',123.383331298828,41.7999992370605,33,'+08:00','China Standard Time\r\n',NULL,NULL),(1272,'shenzhen',114.116668701172,22.5499992370605,33,'+08:00','China Standard Time\r\n',NULL,NULL),(1273,'shijiazhuang',114.5,38.0499992370605,33,'+08:00','China Standard Time\r\n',NULL,NULL),(1274,'shikarpur',68.642219543457,27.9616661071777,54,'+05:00','Pakistan Standard Time\r\n',NULL,NULL),(1275,'shimla',77.1644439697266,31.1036109924316,12,'+05:30','India Standard Time\r\n',NULL,NULL),(1276,'shiraz',52.5313873291016,29.6019439697266,109,'+03:30','Iran Standard Time\r\n',NULL,NULL),(1277,'sialkot',74.5552749633789,32.5166664123535,54,'+05:00','Pakistan Standard Time\r\n',NULL,NULL),(1278,'sibiu',24.1499996185303,45.783332824707,38,'+02:00','FLE Standard Time\r\n',NULL,NULL),(1279,'siem reap',103.861663818359,13.3588886260986,182,'+07:00','SE Asia Standard Time\r\n',NULL,NULL),(1280,'sigiriya',80.7291641235352,7.95805549621582,95,'+05:30','India Standard Time\r\n',NULL,NULL),(1281,'silang',120.974998474121,14.2305555343628,51,'+08:00','Singapore Standard Time\r\n',NULL,NULL),(1282,'simferopol',34.099723815918,44.9500007629395,24,'+02:00','Ukraine Standard Time\r\n',NULL,NULL),(1283,'sines',-8.86666679382324,37.9500007629395,50,'','GMT Standard Time\r\n',NULL,NULL),(1284,'singapore',103.849998474121,1.29999995231628,202,'+08:00','Singapore Standard Time\r\n',NULL,NULL),(1285,'sittard',5.86666679382324,51,27,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1286,'sivakasi',77.7980575561523,9.44861125946045,12,'+05:30','India Standard Time\r\n',NULL,NULL),(1287,'skopje',21.4333038330078,42,141,'+01:00','Central European Standard Time\r\n',NULL,NULL),(1288,'sligo',-8.46666622161865,54.283332824707,41,'','GMT Standard Time\r\n',NULL,NULL),(1289,'sliven',26.3327770233154,42.6905555725098,18,'+02:00','FLE Standard Time\r\n',NULL,NULL),(1290,'sneek',5.66111087799072,53.0338897705078,27,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1291,'sochi',39.75,43.5666656494141,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(1292,'sofia',23.3166961669922,42.6833038330078,18,'+02:00','FLE Standard Time\r\n',NULL,NULL),(1293,'solovki',35.7333335876465,65.0166625976562,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(1294,'songkhla',100.597778320312,7.19750022888184,61,'+07:00','SE Asia Standard Time\r\n',NULL,NULL),(1295,'south jordan, ut',-111.929725646973,40.5622215270996,8,'-07:00','Mountain Standard Time\r\n',NULL,NULL),(1296,'south tarawa',172.966659545898,1.31666672229767,203,'+12:00','Marshall Islands Standard Time\r\n',NULL,NULL),(1297,'spijkenisse',4.3333330154419,51.8333320617676,27,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1298,'spokane, wa',-117.411392211914,47.6536102294922,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(1299,'st. catharines, on',-79.25,43.1666679382324,2,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(1300,'st. louis, mo',-90.1999969482422,38.6333351135254,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(1301,'st. paul, mn',-93.1027755737305,44.9447212219238,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(1302,'st. petersburg',30.2642059326172,59.8943939208984,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(1303,'stamford, ct',-73.5311126708984,41.0552787780762,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(1304,'stanley',-57.849723815918,-51.7000007629395,205,'-03:00','Falkland Islands Standard Time\r\n',NULL,NULL),(1305,'stavanger',5.73333311080933,58.966667175293,71,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1306,'stavropol',41.966667175293,45.0666656494141,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(1307,'steinkjer',11.5,64.0166702270508,71,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1308,'stenungsund',11.8333330154419,58.0666656494141,115,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1309,'stockholm',18.0499992370605,59.3330001831055,115,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1310,'strasbourg',7.74388885498047,48.5830574035645,28,'+01:00','Romance Standard Time\r\n',NULL,NULL),(1311,'stuttgart',9.18333339691162,48.783332824707,52,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1312,'suifenhe',131.140274047852,44.3955574035645,33,'+08:00','China Standard Time\r\n',NULL,NULL),(1313,'sulaimaniya',45.4405555725098,35.5616683959961,53,'+03:00','Arabic Standard Time\r\n',NULL,NULL),(1314,'sullana',-80.6841659545898,-4.89194440841675,39,'-05:00','SA Pacific Standard Time\r\n',NULL,NULL),(1315,'sundsvall',17.3333339691162,62.4000015258789,115,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1316,'sunnyvale, ca',-122.035278320312,37.3688888549805,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(1317,'surabaya',112.733329772949,-7.28333330154419,26,'+07:00','SE Asia Standard Time\r\n',NULL,NULL),(1318,'surat',72.8194427490234,21.1949996948242,12,'+05:30','India Standard Time\r\n',NULL,NULL),(1319,'surprise, az',-112.455001831055,33.6383323669434,8,'-07:00','US Mountain Standard Time\r\n',NULL,NULL),(1320,'suva',178.41667175293,-18.013334274292,206,'+12:00','Fiji Standard Time\r\n',NULL,NULL),(1321,'suzdal',40.4500007629395,56.4166679382324,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(1322,'suzhou',117,33.6333351135254,33,'+08:00','China Standard Time\r\n',NULL,NULL),(1323,'swansea',-3.95000004768372,51.6333351135254,3,'','GMT Standard Time\r\n',NULL,NULL),(1324,'swindon',-1.76583337783813,51.5613899230957,3,'','GMT Standard Time\r\n',NULL,NULL),(1325,'sydney',151.216659545898,-33.8666648864746,10,'+10:00','AUS Eastern Standard Time\r\n',NULL,NULL),(1326,'sydney, ns',-60.2000007629395,46.1500015258789,2,'-04:00','Atlantic Standard Time\r\n',NULL,NULL),(1327,'sylhet',91.8713912963867,24.897777557373,60,'+06:00','Bangladesh Standard Time\r\n',NULL,NULL),(1328,'syracuse, ny',-76.1477813720703,43.0480537414551,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(1329,'szombathely',16.6213893890381,47.2355537414551,83,'+01:00','Central Europe Standard Time\r\n',NULL,NULL),(1330,'tacoma, wa',-122.443054199219,47.2530555725098,8,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(1331,'tacuarembo',-55.9833335876465,-31.7000007629395,166,'-03:00','Uruguay Standard Time\r\n',NULL,NULL),(1332,'taganrog',38.9166679382324,47.216667175293,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(1333,'taguig',121.062225341797,14.5211114883423,51,'+08:00','Singapore Standard Time\r\n',NULL,NULL),(1334,'taian',117.133331298828,36.1833343505859,33,'+08:00','China Standard Time\r\n',NULL,NULL),(1335,'taichung',120.666664123535,24.1499996185303,207,'+08:00','Taipei Standard Time\r\n',NULL,NULL),(1336,'taif',40.4211120605469,21.2772216796875,14,'+03:00','Arab Standard Time\r\n',NULL,NULL),(1337,'taiohae',-140.103607177734,-8.90666675567627,179,'-09:30','Marquesas Islands Standard Time\r\n',NULL,NULL),(1338,'taipei',121.524993896484,25.0499992370605,207,'+08:00','Taipei Standard Time\r\n',NULL,NULL),(1339,'taiyuan',112.551666259766,37.8930549621582,33,'+08:00','China Standard Time\r\n',NULL,NULL),(1340,'taiz',44.014720916748,13.5697221755981,11,'+03:00','Arab Standard Time\r\n',NULL,NULL),(1341,'takab',47.106388092041,36.4000015258789,109,'+03:30','Iran Standard Time\r\n',NULL,NULL),(1342,'takrouna',10.3286113739014,36.1511116027832,208,'+01:00','W. Central Africa Standard Time\r\n',NULL,NULL),(1343,'tallinn',24.75,59.4166679382324,209,'+02:00','FLE Standard Time\r\n',NULL,NULL),(1344,'tampa, fl',-82.466667175293,27.9500007629395,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(1345,'tamuning',144.776672363281,13.4838886260986,122,'+10:00','West Pacific Standard Time\r\n',NULL,NULL),(1346,'tangail',89.9211120605469,24.2474994659424,60,'+06:00','Bangladesh Standard Time\r\n',NULL,NULL),(1347,'tanggu',117.683334350586,39,33,'+08:00','China Standard Time\r\n',NULL,NULL),(1348,'tangshan',118.183334350586,39.6166648864746,33,'+08:00','China Standard Time\r\n',NULL,NULL),(1349,'tanjay city',123.160552978516,9.51972198486328,51,'+08:00','Singapore Standard Time\r\n',NULL,NULL),(1350,'tashkent',69.3000030517578,41.3333320617676,210,'+05:00','West Asia Standard Time\r\n',NULL,NULL),(1351,'tbilisi',44.8166656494141,41.716667175293,211,'+04:00','Tbilisi Standard Time\r\n',NULL,NULL),(1352,'tegucigalpa',-87.216667175293,14.1000003814697,175,'-06:00','Central America Standard Time\r\n',NULL,NULL),(1353,'tehran',51.4333343505859,35.6719055175781,109,'+03:30','Iran Standard Time\r\n',NULL,NULL),(1354,'tel aviv',34.7666664123535,32.0499992370605,43,'+02:00','Israel Standard Time\r\n',NULL,NULL),(1355,'telluride, co',-107.812225341797,37.9375,8,'-07:00','Mountain Standard Time\r\n',NULL,NULL),(1356,'tepic',-104.89444732666,21.5038890838623,6,'-07:00','Mexico Standard Time 2\r\n',NULL,NULL),(1357,'thaton',97.3677749633789,16.9197216033936,142,'+06:30','Myanmar Standard Time\r\n',NULL,NULL),(1358,'the hague',4.5,52.1333312988281,27,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1359,'thessaloniki',22.9511108398438,40.625,47,'+02:00','FLE Standard Time\r\n',NULL,NULL),(1360,'thies',-16.9166660308838,14.8000001907349,99,'','Greenwich Standard Time\r\n',NULL,NULL),(1361,'thimphu',89.6666641235352,27.4500007629395,212,'+06:00','Central Asia Standard Time\r\n',NULL,NULL),(1362,'thiruvananthapuram',76.9499969482422,8.5,12,'+05:30','India Standard Time\r\n',NULL,NULL),(1363,'tianjin',117.183334350586,39.1333351135254,33,'+08:00','China Standard Time\r\n',NULL,NULL),(1364,'tijuana',-117.016700744629,32.5332946777344,6,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(1365,'timisoara',21.2333335876465,45.75,38,'+02:00','FLE Standard Time\r\n',NULL,NULL),(1366,'tirana',19.7999992370605,41.3333320617676,107,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1367,'tiraspol',29.6319446563721,46.852222442627,57,'+02:00','FLE Standard Time\r\n',NULL,NULL),(1368,'tiruchirapalli',78.6999969482422,10.8000001907349,12,'+05:30','India Standard Time\r\n',NULL,NULL),(1369,'tizimin',-88.1500015258789,21.1458339691162,6,'-06:00','Mexico Standard Time\r\n',NULL,NULL),(1370,'toalmas',19.6677780151367,47.5125007629395,83,'+01:00','Central Europe Standard Time\r\n',NULL,NULL),(1371,'tokyo',139.733337402344,35.6500015258789,13,'+09:00','Tokyo Standard Time\r\n',NULL,NULL),(1372,'toledo, oh',-83.5500030517578,41.6666679382324,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(1373,'toluca de lerdo',-99.6569442749023,19.2924995422363,6,'-06:00','Mexico Standard Time\r\n',NULL,NULL),(1374,'tomsk',84.9625015258789,56.4638900756836,30,'+07:00','Novosibirsk Standard Time\r\n',NULL,NULL),(1375,'toowoomba',151.966659545898,-27.5666675567627,10,'+10:00','E. Australia Standard Time\r\n',NULL,NULL),(1376,'toronto, on',-79.3866653442383,43.6702766418457,2,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(1377,'torshavn',-6.76666688919067,62.0166664123535,213,'','GMT Standard Time\r\n',NULL,NULL),(1378,'toulon',5.92805576324463,43.1241683959961,28,'+01:00','Romance Standard Time\r\n',NULL,NULL),(1379,'toulouse',1.45000004768372,43.5999984741211,28,'+01:00','Romance Standard Time\r\n',NULL,NULL),(1380,'tours',0.699999988079071,47.3833351135254,28,'+01:00','Romance Standard Time\r\n',NULL,NULL),(1381,'townsville',146.800003051758,-19.283332824707,10,'+10:00','E. Australia Standard Time\r\n',NULL,NULL),(1382,'trelleborg',13.1666669845581,55.3666648864746,115,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1383,'trier',6.64611101150513,49.7536125183105,52,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1384,'trieste',13.7786111831665,45.6563873291016,31,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1385,'tripoli',13.1833333969116,32.8833351135254,214,'+01:00','Libya Standard Time\r\n',NULL,NULL),(1386,'tromso',18.9502773284912,69.6613922119141,71,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1387,'trondheim',10.4166669845581,63.4166679382324,71,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1388,'trujillo',-79.0299987792969,-8.11250019073486,39,'-05:00','SA Pacific Standard Time\r\n',NULL,NULL),(1389,'tshwane',28.2333335876465,-25.7000007629395,77,'+02:00','South Africa Standard Time\r\n',NULL,NULL),(1390,'tuapse',39.0666656494141,44.0999984741211,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(1391,'tucson, az',-110.933334350586,32.216667175293,8,'-07:00','US Mountain Standard Time\r\n',NULL,NULL),(1392,'tucuman',-65.2174987792969,-26.8083324432373,55,'-03:00','Argentina Standard Time\r\n',NULL,NULL),(1393,'tula',37.5999984741211,54.216667175293,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(1394,'tulcea',28.7999992370605,45.1833343505859,38,'+02:00','FLE Standard Time\r\n',NULL,NULL),(1395,'tulsa, ok',-95.9166641235352,36.0999984741211,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(1396,'tunis',10.1666669845581,36.8163871765137,208,'+01:00','W. Central Africa Standard Time\r\n',NULL,NULL),(1397,'turin',7.66666650772095,45.0666656494141,31,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1398,'turku',22.2666664123535,60.4500007629395,125,'+02:00','FLE Standard Time\r\n',NULL,NULL),(1399,'tuticorin',78.1333312988281,8.81666660308838,12,'+05:30','India Standard Time\r\n',NULL,NULL),(1400,'tuzla',18.6702785491943,44.5327758789062,63,'+01:00','Central European Standard Time\r\n',NULL,NULL),(1401,'ubon ratchathani',104.856109619141,15.2297220230103,61,'+07:00','SE Asia Standard Time\r\n',NULL,NULL),(1402,'ubud',115.265830993652,-8.4975004196167,26,'+08:00','Singapore Standard Time\r\n',NULL,NULL),(1403,'udon thani',102.790000915527,17.406665802002,61,'+07:00','SE Asia Standard Time\r\n',NULL,NULL),(1404,'ufa',56.0999984741211,54.8333320617676,30,'+06:00','Ekaterinburg Standard Time\r\n',NULL,NULL),(1405,'ulaanbaatar',106.883331298828,47.9166679382324,215,'+08:00','Ulaanbaatar Standard Time\r\n',NULL,NULL),(1406,'ulan-ude',107.564720153809,51.845832824707,30,'+09:00','Ulan-Ude Standard Time\r\n',NULL,NULL),(1407,'upper hutt',175.031661987305,-41.1394462585449,48,'+12:00','New Zealand Standard Time\r\n',NULL,NULL),(1408,'uppsala',17.6499996185303,59.8499984741211,115,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1409,'urumqi',87.5833358764648,43.7999992370605,33,'+08:00','China Standard Time\r\n',NULL,NULL),(1410,'ushuaia',-68.3163909912109,-54.7830543518066,55,'-03:00','SA Eastern Standard Time\r\n',NULL,NULL),(1411,'utrecht',5.12277793884277,52.0913887023926,27,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1412,'uzhhorod',22.293888092041,48.6241683959961,24,'+02:00','Ukraine Standard Time\r\n',NULL,NULL),(1413,'vaasa',21.6166667938232,63.0999984741211,125,'+02:00','FLE Standard Time\r\n',NULL,NULL),(1414,'vadodara',73.1875,22.3063888549805,12,'+05:30','India Standard Time\r\n',NULL,NULL),(1415,'vaduz',9.53333377838135,47.1500015258789,216,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1416,'valaam',30.9475002288818,61.3888893127441,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(1417,'valdivia',-73.2133331298828,-39.8241653442383,40,'-04:00','Chile Standard Time\r\n',NULL,NULL),(1418,'valencia',-0.366666674613953,39.466667175293,21,'+01:00','Romance Standard Time\r\n',NULL,NULL),(1419,'valladolid',-4.72611093521118,41.6488876342773,21,'+01:00','Romance Standard Time\r\n',NULL,NULL),(1420,'vallauris',7.05305576324463,43.5794448852539,28,'+01:00','Romance Standard Time\r\n',NULL,NULL),(1421,'valletta',14.5166664123535,35.9000015258789,161,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1422,'vancouver, bc',-123.138610839844,49.2636108398438,2,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(1423,'vardo',31.0833339691162,70.3833312988281,71,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1424,'varna',27.9119453430176,43.216667175293,18,'+02:00','FLE Standard Time\r\n',NULL,NULL),(1425,'vatican city',12.4499998092651,41.9000015258789,217,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1426,'velikiye luki',30.533332824707,56.3333320617676,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(1427,'venice',12.3333330154419,45.4333343505859,31,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1428,'veracruz',-96.1333312988281,19.1727771759033,6,'-06:00','Mexico Standard Time\r\n',NULL,NULL),(1429,'verona',10.9833335876465,45.4333343505859,31,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1430,'vevey',6.84027767181396,46.4638900756836,72,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1431,'viana do castello',-8.81666660308838,41.7000007629395,50,'','GMT Standard Time\r\n',NULL,NULL),(1432,'victoria',55.4500007629395,-4.61666679382324,218,'+04:00','Arabian Standard Time\r\n',NULL,NULL),(1433,'victoria',14.2436113357544,36.0455551147461,161,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1434,'victoria, bc',-123.367225646973,48.4275016784668,2,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(1435,'vidin',22.8826198577881,43.9970245361328,18,'+02:00','FLE Standard Time\r\n',NULL,NULL),(1436,'viedma',-62.9941673278809,-40.8136100769043,55,'-03:00','SA Eastern Standard Time\r\n',NULL,NULL),(1437,'vienna',16.3333339691162,48.216667175293,120,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1438,'vienna, va',-77.2652740478516,38.9011116027832,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(1439,'vientiane',102.616668701172,17.966667175293,219,'+07:00','SE Asia Standard Time\r\n',NULL,NULL),(1440,'vila real',-7.73333311080933,41.2999992370605,50,'','GMT Standard Time\r\n',NULL,NULL),(1441,'vilnius',25.3166961669922,54.6833038330078,131,'+02:00','FLE Standard Time\r\n',NULL,NULL),(1442,'visby',18.2961120605469,57.6408348083496,115,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1443,'vishakhapatnam',83.3000030517578,17.7333335876465,12,'+05:30','India Standard Time\r\n',NULL,NULL),(1444,'vitoria',-2.66666674613953,42.8499984741211,21,'+01:00','Romance Standard Time\r\n',NULL,NULL),(1445,'vizianagaram',83.4094467163086,18.1138896942139,12,'+05:30','India Standard Time\r\n',NULL,NULL),(1446,'vladimir',40.3666648864746,56.1500015258789,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(1447,'vladivostok',131.899719238281,43.133056640625,30,'+11:00','Vladivostok Standard Time\r\n',NULL,NULL),(1448,'volgograd',44.5858001708984,48.8047027587891,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(1449,'vologda',39.8666648864746,59.216667175293,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(1450,'volokolamsk',35.9333343505859,56.0666656494141,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(1451,'voronezh',39.2666664123535,51.716667175293,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(1452,'votkinsk',53.9949989318848,57.0574989318848,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(1453,'waikanae',175.064163208008,-40.8752784729004,48,'+12:00','New Zealand Standard Time\r\n',NULL,NULL),(1454,'wailua, hi',-159.337783813477,22.0522212982178,8,'-10:00','Hawaiian Standard Time\r\n',NULL,NULL),(1455,'waimea, hi',-159.670837402344,21.958610534668,8,'-10:00','Hawaiian Standard Time\r\n',NULL,NULL),(1456,'waingapu',120.266944885254,-9.6627779006958,26,'+08:00','Singapore Standard Time\r\n',NULL,NULL),(1457,'wakkana',141.68278503418,45.401668548584,13,'+09:00','Tokyo Standard Time\r\n',NULL,NULL),(1458,'warrnambool',142.483337402344,-38.3833351135254,10,'+10:00','AUS Eastern Standard Time\r\n',NULL,NULL),(1459,'warsaw',21,52.25,116,'+01:00','Central European Standard Time\r\n',NULL,NULL),(1460,'washington, dc',-77.033332824707,38.8833351135254,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(1461,'waterford',-7.13333320617676,52.25,41,'','GMT Standard Time\r\n',NULL,NULL),(1462,'waterloo, on',-80.533332824707,43.533332824707,2,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(1463,'wellington',174.783294677734,-41.283332824707,48,'+12:00','New Zealand Standard Time\r\n',NULL,NULL),(1464,'west wendover, nv',-114.073333740234,40.7391662597656,8,'-07:00','Mountain Standard Time\r\n',NULL,NULL),(1465,'westford, ma',-71.4383316040039,42.5791664123535,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(1466,'whistler, bc',-122.966667175293,50.1166648864746,2,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(1467,'white rock, bc',-122.801109313965,49.0238876342773,2,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(1468,'whitehorse, yt',-135.051940917969,60.7197227478027,2,'-08:00','Pacific Standard Time\r\n',NULL,NULL),(1469,'wichita, ks',-97.3333358764648,37.7000007629395,8,'-06:00','Central Standard Time\r\n',NULL,NULL),(1470,'willemstad',-68.9333343505859,12.1000003814697,220,'-04:00','SA Western Standard Time\r\n',NULL,NULL),(1471,'windhoek',17.0833339691162,-22.5666675567627,221,'+01:00','Namibia Standard Time\r\n',NULL,NULL),(1472,'window rock, az',-109.062225341797,35.672779083252,8,'-07:00','Mountain Standard Time\r\n',NULL,NULL),(1473,'windsor, on',-82.9936141967773,42.2927780151367,2,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(1474,'winnipeg, mb',-97.1383361816406,49.8955574035645,2,'-06:00','Central Standard Time\r\n',NULL,NULL),(1475,'winston-salem, nc',-80.2433319091797,36.0947227478027,8,'-05:00','Eastern Standard Time\r\n',NULL,NULL),(1476,'wodonga',146.566665649414,-36.033332824707,10,'+10:00','AUS Eastern Standard Time\r\n',NULL,NULL),(1477,'wollongong',150.866668701172,-34.4166679382324,10,'+10:00','AUS Eastern Standard Time\r\n',NULL,NULL),(1478,'wuhan',114.302223205566,30.5947227478027,33,'+08:00','China Standard Time\r\n',NULL,NULL),(1479,'xiamen',118.089447021484,24.4797229766846,33,'+08:00','China Standard Time\r\n',NULL,NULL),(1480,'xian',108.883331298828,34.2666664123535,33,'+08:00','China Standard Time\r\n',NULL,NULL),(1481,'yakutsk',129.733093261719,62.0339050292969,30,'+10:00','Yakutsk Standard Time\r\n',NULL,NULL),(1482,'yalta',34.1666679382324,44.5,24,'+02:00','Ukraine Standard Time\r\n',NULL,NULL),(1483,'yantai',121.366668701172,37.5499992370605,33,'+08:00','China Standard Time\r\n',NULL,NULL),(1484,'yaounde',11.5166664123535,3.86666655540466,106,'+01:00','W. Central Africa Standard Time\r\n',NULL,NULL),(1485,'yaroslavl',39.8499984741211,57.5999984741211,30,'+04:00','Russian Standard Time\r\n',NULL,NULL),(1486,'yasok',87.6477813720703,27.0683326721191,73,'+05:45','Nepal Standard Time\r\n',NULL,NULL),(1487,'yawnghwe',96.9344482421875,20.654167175293,142,'+06:30','Myanmar Standard Time\r\n',NULL,NULL),(1488,'yazd',54.3605537414551,31.8966674804688,109,'+03:30','Iran Standard Time\r\n',NULL,NULL),(1489,'yellowknife, nt',-114.369163513184,62.4552764892578,2,'-07:00','Mountain Standard Time\r\n',NULL,NULL),(1490,'yerevan',44.5,40.1811065673828,121,'+04:00','Armenia Standard Time\r\n',NULL,NULL),(1491,'yevpatoriya',33.3833351135254,45.216667175293,24,'+02:00','Ukraine Standard Time\r\n',NULL,NULL),(1492,'yigo',144.899993896484,13.5333337783813,122,'+10:00','West Pacific Standard Time\r\n',NULL,NULL),(1493,'yokohama',139.649993896484,35.4333343505859,13,'+09:00','Tokyo Standard Time\r\n',NULL,NULL),(1494,'yokosuka',139.66667175293,35.25,13,'+09:00','Tokyo Standard Time\r\n',NULL,NULL),(1495,'yuzhno-sakhalinsk',142.733337402344,46.9500007629395,30,'+11:00','Khabarovsk Standard Time\r\n',NULL,NULL),(1496,'zaandam',4.82555532455444,52.4386100769043,27,'+01:00','W. Europe Standard Time\r\n',NULL,NULL),(1497,'zagreb',15.9666662216187,45.7999992370605,222,'+01:00','Central European Standard Time\r\n',NULL,NULL),(1498,'zakynthos',20.8966674804688,37.783332824707,47,'+02:00','FLE Standard Time\r\n',NULL,NULL),(1499,'zaporozhye',35.1500015258789,47.849723815918,24,'+02:00','Ukraine Standard Time\r\n',NULL,NULL),(1500,'zaragoza',-0.883333325386047,41.6500015258789,21,'+01:00','Romance Standard Time\r\n',NULL,NULL),(1501,'zaysan',84.8705520629883,47.4647216796875,22,'+06:00','Central Asia Standard Time\r\n',NULL,NULL),(1502,'zhengzhou',113.666664123535,34.75,33,'+08:00','China Standard Time\r\n',NULL,NULL),(1503,'zhongshan',113.392776489258,22.5166664123535,33,'+08:00','China Standard Time\r\n',NULL,NULL),(1504,'zihuatanejo',-101.551109313965,17.6444435119629,6,'-06:00','Mexico Standard Time\r\n',NULL,NULL),(1505,'zupanja',18.6972217559814,45.0691680908203,222,'+01:00','Central European Standard Time\r\n',NULL,NULL),(1506,'zurich',8.55000019073486,47.3666648864746,72,'+01:00','W. Europe Standard Time',NULL,NULL),(1507,'karbala',44.0248315258789,32.6143320617676,53,'+03:00','Arabic Standard Time',NULL,NULL);
/*!40000 ALTER TABLE `ftcwg_countrycity_1392_07_03` ENABLE KEYS */;
UNLOCK TABLES;

--
-- Table structure for table `ftcwg_countrycity____main_1393_02_20`
--

DROP TABLE IF EXISTS `ftcwg_countrycity____main_1393_02_20`;
/*!40101 SET @saved_cs_client     = @@character_set_client */;
/*!40101 SET character_set_client = utf8 */;
CREATE TABLE `ftcwg_countrycity____main_1393_02_20` (
  `id` bigint(20) unsigned NOT NULL AUTO_INCREMENT,
  `name` varchar(255) NOT NULL,
  `alias_name` varchar(255) DEFAULT NULL,
  `longitude` double DEFAULT NULL,
  `latitude` double DEFAULT NULL,
  `parentCode` bigint(20) unsigned NOT NULL,
  `diffrentTime` varchar(255) DEFAULT NULL,
  `standardTime` varchar(255) DEFAULT NULL,
  `countryCode` varchar(255) DEFAULT NULL,
  `countryCodeZone` varchar(255) DEFAULT NULL,
  PRIMARY KEY (`id`)
) ENGINE=MyISAM AUTO_INCREMENT=1583 DEFAULT CHARSET=utf8;
/*!40101 SET character_set_client = @saved_cs_client */;

--
-- Dumping data for table `ftcwg_countrycity____main_1393_02_20`
--

LOCK TABLES `ftcwg_countrycity____main_1393_02_20` WRITE;
/*!40000 ALTER TABLE `ftcwg_countrycity____main_1393_02_20` DISABLE KEYS */;
INSERT INTO `ftcwg_countrycity____main_1393_02_20` VALUES (1,'denmark',NULL,NULL,NULL,0,NULL,NULL,'DK','Europe/Copenhagen'),(2,'canada',NULL,NULL,NULL,0,NULL,NULL,'CA',NULL),(3,'united kingdom',NULL,NULL,NULL,0,NULL,NULL,'GB','Europe/London'),(4,'united arab emirates',NULL,NULL,NULL,0,NULL,NULL,'AE','Asia/Dubai'),(5,'nigeria',NULL,NULL,NULL,0,NULL,NULL,'NG','Africa/Lagos'),(6,'mexico',NULL,NULL,NULL,0,NULL,NULL,'MX','America/Mexico_City'),(7,'ghana',NULL,NULL,NULL,0,NULL,NULL,'GH','Africa/Accra'),(8,'united states',NULL,NULL,NULL,0,NULL,NULL,'US',NULL),(9,'ethiopia',NULL,NULL,NULL,0,NULL,NULL,'ET','Africa/Addis_Ababa'),(10,'australia',NULL,NULL,NULL,0,NULL,NULL,'AU',NULL),(11,'yemen',NULL,NULL,NULL,0,NULL,NULL,'YE','Asia/Aden'),(12,'india',NULL,NULL,NULL,0,NULL,NULL,'IN','Asia/Kolkata'),(13,'japan',NULL,NULL,NULL,0,NULL,NULL,'JP','Asia/Tokyo'),(14,'saudi arabia',NULL,NULL,NULL,0,NULL,NULL,'SA','Asia/Riyadh'),(15,'kuwait',NULL,NULL,NULL,0,NULL,NULL,'KW','Asia/Kuwait'),(16,'turkey',NULL,NULL,NULL,0,NULL,NULL,'TR','Europe/Istanbul'),(17,'costa rica',NULL,NULL,NULL,0,NULL,NULL,'CR','America/Costa_Rica'),(18,'bulgaria',NULL,NULL,NULL,0,NULL,NULL,'BG','Europe/Sofia'),(19,'egypt',NULL,NULL,NULL,0,NULL,NULL,'EG','Africa/Cairo'),(20,'algeria',NULL,NULL,NULL,0,NULL,NULL,'DZ','Africa/Algiers'),(21,'spain',NULL,NULL,NULL,0,NULL,NULL,'ES',NULL),(22,'kazakhstan',NULL,NULL,NULL,0,NULL,NULL,'KZ',NULL),(23,'niue',NULL,NULL,NULL,0,NULL,NULL,'NU','Pacific/Niue'),(24,'ukraine',NULL,NULL,NULL,0,NULL,NULL,'UA',NULL),(25,'ecuador',NULL,NULL,NULL,0,NULL,NULL,'EC',NULL),(26,'indonesia',NULL,NULL,NULL,0,NULL,NULL,'ID',NULL),(27,'netherlands',NULL,NULL,NULL,0,NULL,NULL,'NL',NULL),(28,'france',NULL,NULL,NULL,0,NULL,NULL,'FR','Europe/Paris'),(29,'jordan',NULL,NULL,NULL,0,NULL,NULL,'JO','Asia/Amman'),(30,'russia',NULL,NULL,NULL,0,NULL,NULL,'RU',NULL),(31,'italy',NULL,NULL,NULL,0,NULL,NULL,'IT','Europe/Rome'),(32,'andorra',NULL,NULL,NULL,0,NULL,NULL,'AD','Europe/Andorra'),(33,'china',NULL,NULL,NULL,0,NULL,NULL,'CN',NULL),(34,'madagascar',NULL,NULL,NULL,0,NULL,NULL,'MG','Indian/Antananarivo'),(35,'guatemala',NULL,NULL,NULL,0,NULL,NULL,'GT','America/Guatemala'),(36,'belgium',NULL,NULL,NULL,0,NULL,NULL,'BE','Europe/Brussels'),(37,'samoa',NULL,NULL,NULL,0,NULL,NULL,'WS','Pacific/Apia'),(38,'romania',NULL,NULL,NULL,0,NULL,NULL,'RO','Europe/Bucharest'),(39,'peru',NULL,NULL,NULL,0,NULL,NULL,'PE','America/Lima'),(40,'chile',NULL,NULL,NULL,0,NULL,NULL,'CL',NULL),(41,'ireland',NULL,NULL,NULL,0,NULL,NULL,'IE','Europe/Dublin'),(42,'brazil',NULL,NULL,NULL,0,NULL,NULL,'BR',NULL),(43,'israel',NULL,NULL,NULL,0,NULL,NULL,'IL','Asia/Jerusalem'),(44,'turkmenistan',NULL,NULL,NULL,0,NULL,NULL,'TM','Asia/Ashgabat'),(45,'eritrea',NULL,NULL,NULL,0,NULL,NULL,'ER','Africa/Asmara'),(46,'paraguay',NULL,NULL,NULL,0,NULL,NULL,'PY',NULL),(47,'greece',NULL,NULL,NULL,0,NULL,NULL,'GR',NULL),(48,'new zealand',NULL,NULL,NULL,0,NULL,NULL,'NZ',NULL),(49,'cook islands',NULL,NULL,NULL,0,NULL,NULL,'CK','Pacific/Rarotonga'),(50,'portugal',NULL,NULL,NULL,0,NULL,NULL,'PT',NULL),(51,'philippines',NULL,NULL,NULL,0,NULL,NULL,'PH','Asia/Manila'),(52,'germany',NULL,NULL,NULL,0,NULL,NULL,'DE',NULL),(53,'iraq',NULL,NULL,NULL,0,NULL,NULL,'IQ','Asia/Baghdad'),(54,'pakistan',NULL,NULL,NULL,0,NULL,NULL,'PK','Asia/Karachi'),(55,'argentina',NULL,NULL,NULL,0,NULL,NULL,'AR',NULL),(56,'azerbaijan',NULL,NULL,NULL,0,NULL,NULL,'AZ','Asia/Baku'),(57,'moldova',NULL,NULL,NULL,0,NULL,NULL,'MD','Europe/Chisinau'),(58,'mali',NULL,NULL,NULL,0,NULL,NULL,'ML','Africa/Bamako'),(59,'brunei',NULL,NULL,NULL,0,NULL,NULL,'BN','Asia/Brunei'),(60,'bangladesh',NULL,NULL,NULL,0,NULL,NULL,'BD','Asia/Dhaka'),(61,'thailand',NULL,NULL,NULL,0,NULL,NULL,'TH','Asia/Bangkok'),(62,'central african republic',NULL,NULL,NULL,0,NULL,NULL,'CF','Africa/Bangui'),(63,'bosnia and herzegovina',NULL,NULL,NULL,0,NULL,NULL,'BA','Europe/Sarajevo'),(64,'gambia',NULL,NULL,NULL,0,NULL,NULL,'GM','Africa/Banjul'),(65,'venezuela',NULL,NULL,NULL,0,NULL,NULL,'VE','America/Caracas'),(66,'guadeloupe',NULL,NULL,NULL,0,NULL,NULL,'GP','America/Guadeloupe'),(67,'saint kitts and nevis',NULL,NULL,NULL,0,NULL,NULL,'KN','America/St_Kitts'),(68,'lebanon',NULL,NULL,NULL,0,NULL,NULL,'LB','Asia/Beirut'),(69,'serbia',NULL,NULL,NULL,0,NULL,NULL,'RS','Europe/Belgrade'),(70,'belize',NULL,NULL,NULL,0,NULL,NULL,'BZ','America/Belize'),(71,'norway',NULL,NULL,NULL,0,NULL,NULL,'NO','Europe/Oslo'),(72,'switzerland',NULL,NULL,NULL,0,NULL,NULL,'CH','Europe/Zurich'),(73,'nepal',NULL,NULL,NULL,0,NULL,NULL,'NP','Asia/Kathmandu'),(74,'kyrgyzstan',NULL,NULL,NULL,0,NULL,NULL,'KG','Asia/Bishkek'),(75,'guinea-bissau',NULL,NULL,NULL,0,NULL,NULL,'GQ','Africa/Malabo'),(76,'malawi',NULL,NULL,NULL,0,NULL,NULL,'MW','Africa/Blantyre'),(77,'south africa',NULL,NULL,NULL,0,NULL,NULL,'ZA','Africa/Johannesburg'),(78,'colombia',NULL,NULL,NULL,0,NULL,NULL,'CO','America/Bogota'),(79,'slovakia',NULL,NULL,NULL,0,NULL,NULL,'SK','Europe/Bratislava'),(80,'congo',NULL,NULL,NULL,0,NULL,NULL,'CD',NULL),(81,'barbados',NULL,NULL,NULL,0,NULL,NULL,'BB','America/Barbados'),(82,'czech republic',NULL,NULL,NULL,0,NULL,NULL,'CZ','Europe/Prague'),(83,'hungary',NULL,NULL,NULL,0,NULL,NULL,'HU','Europe/Budapest'),(84,'burundi',NULL,NULL,NULL,0,NULL,NULL,'BI','Africa/Bujumbura'),(85,'korea, south',NULL,NULL,NULL,0,NULL,NULL,'KR','Asia/Seoul'),(86,'malaysia',NULL,NULL,NULL,0,NULL,NULL,'MY',NULL),(87,'morocco',NULL,NULL,NULL,0,NULL,NULL,'MA','Africa/Casablanca'),(88,'saint lucia',NULL,NULL,NULL,0,NULL,NULL,'LC','America/St_Lucia'),(89,'french guiana',NULL,NULL,NULL,0,NULL,NULL,'GF','America/Cayenne'),(90,'virgin islands, u.s.',NULL,NULL,NULL,0,NULL,NULL,'VI','America/St_Thomas'),(91,'mozambique',NULL,NULL,NULL,0,NULL,NULL,'MZ','Africa/Maputo'),(92,'nicaragua',NULL,NULL,NULL,0,NULL,NULL,'NI','America/Managua'),(93,'cuba',NULL,NULL,NULL,0,NULL,NULL,'CU','America/Havana'),(94,'turks and caicos islands',NULL,NULL,NULL,0,NULL,NULL,'TC','America/Grand_Turk'),(95,'sri lanka',NULL,NULL,NULL,0,NULL,NULL,'LK','Asia/Colombo'),(96,'guinea',NULL,NULL,NULL,0,NULL,NULL,'GW','Africa/Bissau'),(97,'benin',NULL,NULL,NULL,0,NULL,NULL,'BJ','Africa/Porto-Novo'),(98,'vietnam',NULL,NULL,NULL,0,NULL,NULL,'VN','Asia/Ho_Chi_Minh'),(99,'senegal',NULL,NULL,NULL,0,NULL,NULL,'SN','Africa/Dakar'),(100,'syria',NULL,NULL,NULL,0,NULL,NULL,'SY','Asia/Damascus'),(101,'tanzania',NULL,NULL,NULL,0,NULL,NULL,'TZ','Africa/Dar_es_Salaam'),(102,'niger',NULL,NULL,NULL,0,NULL,NULL,'NE','Africa/Niamey'),(103,'east timor',NULL,NULL,NULL,0,NULL,NULL,'TL','Asia/Dili'),(104,'djibouti',NULL,NULL,NULL,0,NULL,NULL,'DJ','Africa/Djibouti'),(105,'qatar',NULL,NULL,NULL,0,NULL,NULL,'QA','Asia/Qatar'),(106,'cameroon',NULL,NULL,NULL,0,NULL,NULL,'CM','Africa/Douala'),(107,'albania',NULL,NULL,NULL,0,NULL,NULL,'AL','Europe/Tirane'),(108,'tajikistan',NULL,NULL,NULL,0,NULL,NULL,'TJ','Asia/Dushanbe'),(109,'iran',NULL,NULL,NULL,0,NULL,NULL,'IR','Asia/Tehran'),(110,'mauritius',NULL,NULL,NULL,0,NULL,NULL,'MU','Indian/Mauritius'),(111,'martinique',NULL,NULL,NULL,0,NULL,NULL,'MQ','America/Martinique'),(112,'sierra leone',NULL,NULL,NULL,0,NULL,NULL,'SL','Africa/Freetown'),(113,'tuvalu',NULL,NULL,NULL,0,NULL,NULL,'TV','Pacific/Funafuti'),(114,'botswana',NULL,NULL,NULL,0,NULL,NULL,'BW','Africa/Gaborone'),(115,'sweden',NULL,NULL,NULL,0,NULL,NULL,'SE','Europe/Stockholm'),(116,'poland',NULL,NULL,NULL,0,NULL,NULL,'PL','Europe/Warsaw'),(117,'cayman islands',NULL,NULL,NULL,0,NULL,NULL,'KY','America/Cayman'),(118,'guyana',NULL,NULL,NULL,0,NULL,NULL,'GY','America/Guyana'),(119,'gibraltar',NULL,NULL,NULL,0,NULL,NULL,'GI','Europe/Gibraltar'),(120,'austria',NULL,NULL,NULL,0,NULL,NULL,'AT','Europe/Vienna'),(121,'armenia',NULL,NULL,NULL,0,NULL,NULL,'AM','Asia/Yerevan'),(122,'guam',NULL,NULL,NULL,0,NULL,NULL,'GU','Pacific/Guam'),(123,'bermuda',NULL,NULL,NULL,0,NULL,NULL,'BM','Atlantic/Bermuda'),(124,'zimbabwe',NULL,NULL,NULL,0,NULL,NULL,'ZW','Africa/Harare'),(125,'finland',NULL,NULL,NULL,0,NULL,NULL,'FI','Europe/Helsinki'),(126,'solomon islands',NULL,NULL,NULL,0,NULL,NULL,'SB','Pacific/Guadalcanal'),(127,'saint helena',NULL,NULL,NULL,0,NULL,NULL,'SH','Atlantic/St_Helena'),(128,'south sudan',NULL,NULL,NULL,0,NULL,NULL,NULL,NULL),(129,'afghanistan',NULL,NULL,NULL,0,NULL,NULL,'?AF',NULL),(130,'uganda',NULL,NULL,NULL,0,NULL,NULL,'UG','Africa/Kampala'),(131,'lithuania',NULL,NULL,NULL,0,NULL,NULL,'LT','Europe/Vilnius'),(132,'sudan',NULL,NULL,NULL,0,NULL,NULL,'SD','Africa/Khartoum'),(133,'rwanda',NULL,NULL,NULL,0,NULL,NULL,'RW','Africa/Kigali'),(134,'jamaica',NULL,NULL,NULL,0,NULL,NULL,'JM','America/Jamaica'),(135,'saint vincent and the grenadines',NULL,NULL,NULL,0,NULL,NULL,'VC','America/St_Vincent'),(136,'congo, democratic republic of the',NULL,NULL,NULL,0,NULL,NULL,'CD',NULL),(137,'micronesia, federated states of',NULL,NULL,NULL,0,NULL,NULL,'FM',NULL),(138,'new caledonia',NULL,NULL,NULL,0,NULL,NULL,'NC','Pacific/Noumea'),(139,'palau',NULL,NULL,NULL,0,NULL,NULL,'PW','Pacific/Palau'),(140,'greenland',NULL,NULL,NULL,0,NULL,NULL,'GL',NULL),(141,'macedonia',NULL,NULL,NULL,0,NULL,NULL,'MK','Europe/Skopje'),(142,'burma',NULL,NULL,NULL,0,NULL,NULL,'MM','Asia/Rangoon'),(143,'el salvador',NULL,NULL,NULL,0,NULL,NULL,'SV','America/El_Salvador'),(144,'bolivia',NULL,NULL,NULL,0,NULL,NULL,'BO','America/La_Paz'),(145,'gabon',NULL,NULL,NULL,0,NULL,NULL,'GA','Africa/Libreville'),(146,'cyprus',NULL,NULL,NULL,0,NULL,NULL,'CY','Asia/Nicosia'),(147,'slovenia',NULL,NULL,NULL,0,NULL,NULL,'SI','Europe/Ljubljana'),(148,'togo',NULL,NULL,NULL,0,NULL,NULL,'TG','Africa/Lome'),(149,'svalbard',NULL,NULL,NULL,0,NULL,NULL,'SJ','Arctic/Longyearbyen'),(150,'angola',NULL,NULL,NULL,0,NULL,NULL,'AO','Africa/Luanda'),(151,'zambia',NULL,NULL,NULL,0,NULL,NULL,'ZM','Africa/Lusaka'),(152,'luxembourg',NULL,NULL,NULL,0,NULL,NULL,'LU','Europe/Luxembourg'),(153,'marshall islands',NULL,NULL,NULL,0,NULL,NULL,'MH',NULL),(154,'equatorial guinea',NULL,NULL,NULL,0,NULL,NULL,'GQ','Africa/Malabo'),(155,'maldives',NULL,NULL,NULL,0,NULL,NULL,'MV','Indian/Maldives'),(156,'mayotte',NULL,NULL,NULL,0,NULL,NULL,'YT','Indian/Mayotte'),(157,'bahrain',NULL,NULL,NULL,0,NULL,NULL,'BH','Asia/Bahrain'),(158,'lesotho',NULL,NULL,NULL,0,NULL,NULL,'LS','Africa/Maseru'),(159,'wallis and futuna',NULL,NULL,NULL,0,NULL,NULL,'WF','Pacific/Wallis'),(160,'swaziland',NULL,NULL,NULL,0,NULL,NULL,'SZ','Africa/Mbabane'),(161,'malta',NULL,NULL,NULL,0,NULL,NULL,'MT','Europe/Malta'),(162,'belarus',NULL,NULL,NULL,0,NULL,NULL,'BY','Europe/Minsk'),(163,'somalia',NULL,NULL,NULL,0,NULL,NULL,'SO','Africa/Mogadishu'),(164,'monaco',NULL,NULL,NULL,0,NULL,NULL,'MC','Europe/Monaco'),(165,'liberia',NULL,NULL,NULL,0,NULL,NULL,'LR','Africa/Monrovia'),(166,'uruguay',NULL,NULL,NULL,0,NULL,NULL,'UY','America/Montevideo'),(167,'comoros',NULL,NULL,NULL,0,NULL,NULL,'KM','Indian/Comoro'),(168,'papua new guinea',NULL,NULL,NULL,0,NULL,NULL,'PG','Pacific/Port_Moresby'),(169,'oman',NULL,NULL,NULL,0,NULL,NULL,'OM','Asia/Muscat'),(170,'chad',NULL,NULL,NULL,0,NULL,NULL,'TD','Africa/Ndjamena'),(171,'kenya',NULL,NULL,NULL,0,NULL,NULL,'KE','Africa/Nairobi'),(172,'bahamas',NULL,NULL,NULL,0,NULL,NULL,'BS','America/Nassau'),(173,'mauritania',NULL,NULL,NULL,0,NULL,NULL,'MR','Africa/Nouakchott'),(174,'tonga',NULL,NULL,NULL,0,NULL,NULL,'TO','Pacific/Tongatapu'),(175,'honduras',NULL,NULL,NULL,0,NULL,NULL,'HN','America/Tegucigalpa'),(176,'aruba',NULL,NULL,NULL,0,NULL,NULL,'AW','America/Aruba'),(177,'burkina faso',NULL,NULL,NULL,0,NULL,NULL,'BF','Africa/Ouagadougou'),(178,'panama',NULL,NULL,NULL,0,NULL,NULL,'PA','America/Panama'),(179,'french polynesia',NULL,NULL,NULL,0,NULL,NULL,'PF',NULL),(180,'suriname',NULL,NULL,NULL,0,NULL,NULL,'SR','America/Paramaribo'),(181,'sint maarten',NULL,NULL,NULL,0,NULL,NULL,'SX','America/Lower_Princes'),(182,'cambodia',NULL,NULL,NULL,0,NULL,NULL,'KH','Asia/Phnom_Penh'),(183,'montenegro',NULL,NULL,NULL,0,NULL,NULL,'ME','Europe/Podgorica'),(184,'vanuatu',NULL,NULL,NULL,0,NULL,NULL,'VU','Pacific/Efate'),(185,'trinidad and tobago',NULL,NULL,NULL,0,NULL,NULL,'TT','America/Port_of_Spain'),(186,'haiti',NULL,NULL,NULL,0,NULL,NULL,'HT','America/Port-au-Prince'),(187,'cape verde',NULL,NULL,NULL,0,NULL,NULL,'CV','Atlantic/Cape_Verde'),(188,'kosovo',NULL,NULL,NULL,0,NULL,NULL,'XK',NULL),(189,'dominican republic',NULL,NULL,NULL,0,NULL,NULL,'DO','America/Santo_Domingo'),(190,'korea, north',NULL,NULL,NULL,0,NULL,NULL,'KP','Asia/Pyongyang'),(191,'iceland',NULL,NULL,NULL,0,NULL,NULL,'IS','Atlantic/Reykjavik'),(192,'latvia',NULL,NULL,NULL,0,NULL,NULL,'LV','Europe/Riga'),(193,'virgin islands, british',NULL,NULL,NULL,0,NULL,NULL,'VG','America/Tortola'),(194,'dominica',NULL,NULL,NULL,0,NULL,NULL,'DM','America/Dominica'),(195,'grenada',NULL,NULL,NULL,0,NULL,NULL,'GD','America/Grenada'),(196,'reunion',NULL,NULL,NULL,0,NULL,NULL,'RE','Indian/Reunion'),(197,'saint pierre and miquelon',NULL,NULL,NULL,0,NULL,NULL,'PM','America/Miquelon'),(198,'northern mariana islands',NULL,NULL,NULL,0,NULL,NULL,'MP','Pacific/Saipan'),(199,'puerto rico',NULL,NULL,NULL,0,NULL,NULL,'PR','America/Puerto_Rico'),(200,'san marino',NULL,NULL,NULL,0,NULL,NULL,'SM','Europe/San_Marino'),(201,'sao tome and principe',NULL,NULL,NULL,0,NULL,NULL,'ST','Africa/Sao_Tome'),(202,'singapore',NULL,NULL,NULL,0,NULL,NULL,'SG','Asia/Singapore'),(203,'kiribati',NULL,NULL,NULL,0,NULL,NULL,'KI',NULL),(204,'antigua and barbuda',NULL,NULL,NULL,0,NULL,NULL,'AG','America/Antigua'),(205,'falkland islands',NULL,NULL,NULL,0,NULL,NULL,'FK','Atlantic/Stanley'),(206,'fiji',NULL,NULL,NULL,0,NULL,NULL,'FJ','Pacific/Fiji'),(207,'taiwan',NULL,NULL,NULL,0,NULL,NULL,'TW','Asia/Taipei'),(208,'tunisia',NULL,NULL,NULL,0,NULL,NULL,'TN','Africa/Tunis'),(209,'estonia',NULL,NULL,NULL,0,NULL,NULL,'EE','Europe/Tallinn'),(210,'uzbekistan',NULL,NULL,NULL,0,NULL,NULL,'UZ',NULL),(211,'georgia',NULL,NULL,NULL,0,NULL,NULL,'GE','Asia/Tbilisi'),(212,'bhutan',NULL,NULL,NULL,0,NULL,NULL,'BT','Asia/Thimphu'),(213,'faroe islands',NULL,NULL,NULL,0,NULL,NULL,'FO','Atlantic/Faroe'),(214,'libya',NULL,NULL,NULL,0,NULL,NULL,'LY','Africa/Tripoli'),(215,'mongolia',NULL,NULL,NULL,0,NULL,NULL,'MN',NULL),(216,'liechtenstein',NULL,NULL,NULL,0,NULL,NULL,'LI','Europe/Vaduz'),(217,'holy see (vatican city)',NULL,NULL,NULL,0,NULL,NULL,'VA','Europe/Vatican'),(218,'seychelles',NULL,NULL,NULL,0,NULL,NULL,'SC','Indian/Mahe'),(219,'laos',NULL,NULL,NULL,0,NULL,NULL,'LA','Asia/Vientiane'),(220,'curacao',NULL,NULL,NULL,0,NULL,NULL,'CW','America/Curacao'),(221,'namibia',NULL,NULL,NULL,0,NULL,NULL,'NA','Africa/Windhoek'),(222,'croatia',NULL,NULL,NULL,0,NULL,NULL,'HR','Europe/Zagreb'),(223,'aalborg','aalborg',9.91777801513672,57.0288887023926,1,'+01:00','Romance Standard Time',NULL,NULL),(224,'abbotsford, bc','abbotsford, bc',-122.300003051758,49.0663871765137,2,'-08:00','Pacific Standard Time',NULL,NULL),(225,'aberdeen','aberdeen',-2.09999990463257,57.1500015258789,3,'','GMT Standard Time',NULL,NULL),(226,'abu dhabi','abu dhabi',54.3666648864746,24.4833335876465,4,'+04:00','Arabian Standard Time',NULL,NULL),(227,'abuja','abuja',7.53333330154419,9.0833330154419,5,'+01:00','W. Central Africa Standard Time',NULL,NULL),(228,'acapulco','acapulco',-99.9097213745117,16.838888168335,6,'-06:00','Mexico Standard Time',NULL,NULL),(229,'accra','accra',-0.196388885378838,5.55583333969116,7,'','Greenwich Standard Time',NULL,NULL),(230,'adak, ak','adak, ak',-176.649719238281,51.8663902282715,8,'-10:00','Hawaii-Aleutian Standard Time',NULL,NULL),(231,'addis ababa','addis ababa',38.7000007629395,9.03333377838135,9,'+03:00','E. Africa Standard Time',NULL,NULL),(232,'adelaide','adelaide',138.600006103516,-34.9333343505859,10,'+09:30','Cen. Australia Standard Time',NULL,NULL),(233,'aden','aden',45.033332824707,12.7833337783813,11,'+03:00','Arab Standard Time',NULL,NULL),(234,'agra','agra',78,27.1833324432373,12,'+05:30','India Standard Time',NULL,NULL),(235,'ahmedabad','ahmedabad',72.5669479370117,23.039722442627,12,'+05:30','India Standard Time',NULL,NULL),(236,'akita','akita',140.08332824707,39.75,13,'+09:00','Tokyo Standard Time',NULL,NULL),(237,'aklavik, nt','aklavik, nt',-135,68.216667175293,2,'-07:00','Mountain Standard Time',NULL,NULL),(238,'akron, oh','akron, oh',-81.5166702270508,41.0833320617676,8,'-05:00','Eastern Standard Time',NULL,NULL),(239,'akumal','akumal',-87.3136138916016,20.3966674804688,6,'-06:00','Mexico Standard Time',NULL,NULL),(240,'al ahsa','al ahsa',49.6016654968262,25.3963890075684,14,'+03:00','Arab Standard Time',NULL,NULL),(241,'al ain','al ain',55.7441673278809,24.2258338928223,4,'+04:00','Arabian Standard Time',NULL,NULL),(242,'al hudaydah','al hudaydah',42.9511108398438,14.8022222518921,11,'+03:00','Arab Standard Time',NULL,NULL),(243,'al jahra','al jahra',47.7000007629395,29.3333339691162,15,'+03:00','Arab Standard Time',NULL,NULL),(244,'alacati','alacati',26.3738880157471,38.2799987792969,16,'+02:00','Turkey Standard Time',NULL,NULL),(245,'alajuela','alajuela',-84.216667175293,10.0166664123535,17,'-06:00','Central America Standard Time',NULL,NULL),(246,'albany, ny','albany, ny',-73.75,42.6500015258789,8,'-05:00','Eastern Standard Time',NULL,NULL),(247,'albena','albena',28.0766658782959,43.3708343505859,18,'+02:00','FLE Standard Time',NULL,NULL),(248,'albuquerque, nm','albuquerque, nm',-106.650001525879,35.0830574035645,8,'-07:00','Mountain Standard Time',NULL,NULL),(249,'albury','albury',146.910278320312,-36.0822219848633,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(250,'alert, nu','alert, nu',-62.5,82.466667175293,2,'-05:00','Eastern Standard Time',NULL,NULL),(251,'alexandria','alexandria',29.9441661834717,31.2136116027832,19,'+02:00','Egypt Standard Time',NULL,NULL),(252,'algiers','algiers',3.04999995231628,36.7666664123535,20,'+01:00','W. Central Africa Standard Time',NULL,NULL),(253,'alicante','alicante',-0.483333319425583,38.3499984741211,21,'+01:00','Romance Standard Time',NULL,NULL),(254,'alice springs','alice springs',133.866668701172,-23.7000007629395,10,'+09:30','AUS Central Standard Time',NULL,NULL),(255,'almaty','almaty',76.9166641235352,43.3166656494141,22,'+06:00','Central Asia Standard Time',NULL,NULL),(256,'almeria','almeria',-2.46666669845581,36.8499984741211,21,'+01:00','Romance Standard Time',NULL,NULL),(257,'alofi','alofi',-169.91667175293,-19.0499992370605,23,'-11:00','Midway Island Standard Time',NULL,NULL),(258,'alupka','alupka',34.0497207641602,44.4166679382324,24,'+02:00','Ukraine Standard Time',NULL,NULL),(259,'ambato','ambato',-78.620002746582,-1.2402777671814,25,'-05:00','SA Pacific Standard Time',NULL,NULL),(260,'ambon','ambon',128.16667175293,-3.70000004768372,26,'+09:00','Tokyo Standard Time',NULL,NULL),(261,'amersfoort','amersfoort',5.38777780532837,52.1561126708984,27,'+01:00','W. Europe Standard Time',NULL,NULL),(262,'amherst, ns','amherst, ns',-64.2052764892578,45.8300018310547,2,'-04:00','Atlantic Standard Time',NULL,NULL),(263,'amiens','amiens',2.29999995231628,49.8833351135254,28,'+01:00','Romance Standard Time',NULL,NULL),(264,'amman','amman',35.9333343505859,31.9500007629395,29,'+03:00','Jordan Standard Time',NULL,NULL),(265,'amritsar','amritsar',74.8666687011719,31.6333332061768,12,'+05:30','India Standard Time',NULL,NULL),(266,'amsterdam','amsterdam',4.88333320617676,52.3666648864746,27,'+01:00','W. Europe Standard Time',NULL,NULL),(267,'anadyr','anadyr',177.5,64.7330551147461,30,'+12:00','Magadan Standard Time',NULL,NULL),(268,'anapa','anapa',37.3166656494141,44.9000015258789,30,'+04:00','Russian Standard Time',NULL,NULL),(269,'anchorage, ak','anchorage, ak',-149.899719238281,61.216667175293,8,'-09:00','Alaskan Standard Time',NULL,NULL),(270,'ancona','ancona',13.5188884735107,43.6158332824707,31,'+01:00','W. Europe Standard Time',NULL,NULL),(271,'andorra la vella','andorra la vella',1.51666665077209,42.5,32,'+01:00','Romance Standard Time',NULL,NULL),(272,'ankara','ankara',32.8663902282715,39.9333343505859,16,'+02:00','Turkey Standard Time',NULL,NULL),(273,'annapolis, md','annapolis, md',-76.4925003051758,38.9783325195312,8,'-05:00','Eastern Standard Time',NULL,NULL),(274,'anshan','anshan',122.983329772949,41.1166648864746,33,'+08:00','China Standard Time',NULL,NULL),(275,'antananarivo','antananarivo',47.533332824707,-18.9166660308838,34,'+03:00','E. Africa Standard Time',NULL,NULL),(276,'antigua','antigua',-90.7333297729492,14.5500001907349,35,'-06:00','Guatemala Standard Time',NULL,NULL),(277,'antwerp','antwerp',4.3997220993042,51.2205543518066,36,'+01:00','Romance Standard Time',NULL,NULL),(278,'apia','apia',-171.75,-13.8330554962158,37,'-13:00','Samoa Standard Time',NULL,NULL),(279,'aqaba','aqaba',34.9966659545898,29.4972229003906,29,'+03:00','Jordan Standard Time',NULL,NULL),(280,'arad','arad',21.3333339691162,46.1833343505859,38,'+02:00','FLE Standard Time',NULL,NULL),(281,'arequipa','arequipa',-71.5166702270508,-16.3833332061768,39,'-05:00','SA Pacific Standard Time',NULL,NULL),(282,'arica','arica',-70.2902755737305,-18.4544448852539,40,'-04:00','Chile Standard Time',NULL,NULL),(283,'arkhangelsk','arkhangelsk',40.6500015258789,64.5166702270508,30,'+04:00','Russian Standard Time',NULL,NULL),(284,'arklow','arklow',-6.15000009536743,52.7999992370605,41,'','GMT Standard Time',NULL,NULL),(285,'armstrong, bc','armstrong, bc',-119.196113586426,50.4441680908203,2,'-08:00','Pacific Standard Time',NULL,NULL),(286,'arraial do cabo','arraial do cabo',-42.0288887023926,-22.9661102294922,42,'-03:00','E. South America Standard Time',NULL,NULL),(287,'arzamas','arzamas',43.8333320617676,55.3833351135254,30,'+04:00','Russian Standard Time',NULL,NULL),(288,'ashkelon','ashkelon',34.5594444274902,31.6658325195312,43,'+02:00','Israel Standard Time',NULL,NULL),(289,'ashkhabad','ashkhabad',58.3833351135254,37.9500007629395,44,'+05:00','West Asia Standard Time',NULL,NULL),(290,'ashland, or','ashland, or',-122.698059082031,42.1852760314941,8,'-08:00','Pacific Standard Time',NULL,NULL),(291,'asmara','asmara',38.9333343505859,15.3333330154419,45,'+03:00','Arab Standard Time',NULL,NULL),(292,'astana','astana',71.4277954101562,51.1811065673828,22,'+06:00','Central Asia Standard Time',NULL,NULL),(293,'asuncion','asuncion',-57.6333351135254,-25.2999992370605,46,'-04:00','Paraguay Standard Time',NULL,NULL),(294,'athens','athens',23.7333335876465,37.9833335876465,47,'+02:00','FLE Standard Time',NULL,NULL),(295,'atlanta, ga','atlanta, ga',-84.383056640625,33.75,8,'-05:00','Eastern Standard Time',NULL,NULL),(296,'auckland','auckland',174.766662597656,-36.8499984741211,48,'+12:00','New Zealand Standard Time',NULL,NULL),(297,'augusta, me','augusta, me',-69.7830581665039,44.3163871765137,8,'-05:00','Eastern Standard Time',NULL,NULL),(298,'aurangabad','aurangabad',75.3197250366211,19.8852787017822,12,'+05:30','India Standard Time',NULL,NULL),(299,'austin, tx','austin, tx',-97.75,30.2663879394531,8,'-06:00','Central Standard Time',NULL,NULL),(300,'avarua','avarua',-159.766662597656,-21.2000007629395,49,'-10:00','Hawaiian Standard Time',NULL,NULL),(301,'aveiro','aveiro',-8.64999961853027,40.6333351135254,50,'','GMT Standard Time',NULL,NULL),(302,'aylesbury','aylesbury',-0.816666662693024,51.8158340454102,3,'','GMT Standard Time',NULL,NULL),(303,'az zarqa','az zarqa',36.0833320617676,32.033332824707,29,'+03:00','Jordan Standard Time',NULL,NULL),(304,'bacau','bacau',26.9166660308838,46.5666656494141,38,'+02:00','FLE Standard Time',NULL,NULL),(305,'bacolod','bacolod',122.946662902832,10.6780557632446,51,'+08:00','Singapore Standard Time',NULL,NULL),(306,'badajoz','badajoz',-6.96666669845581,38.8833351135254,21,'+01:00','Romance Standard Time',NULL,NULL),(307,'baden-baden','baden-baden',8.23333358764648,48.75,52,'+01:00','W. Europe Standard Time',NULL,NULL),(308,'baghdad','baghdad',44.4000015258789,33.3333320617676,53,'+03:00','Arabic Standard Time',NULL,NULL),(309,'bahawalpur','bahawalpur',71.67138671875,26.3922214508057,54,'+05:00','Pakistan Standard Time',NULL,NULL),(310,'bahia blanca','bahia blanca',-62.2663879394531,-38.7333335876465,55,'-03:00','Argentina Standard Time',NULL,NULL),(311,'bahia kino','bahia kino',-111.936386108398,28.8227787017822,6,'-07:00','US Mountain Standard Time',NULL,NULL),(312,'baku','baku',49.9000015258789,40.3663902282715,56,'+04:00','Baku Standard Time',NULL,NULL),(313,'balabag','balabag',121.92749786377,11.966944694519,51,'+08:00','Singapore Standard Time',NULL,NULL),(314,'balanga','balanga',120.538612365723,14.6750001907349,51,'+08:00','Singapore Standard Time',NULL,NULL),(315,'balikpapan','balikpapan',116.827774047852,-1.26361107826233,26,'+08:00','Singapore Standard Time',NULL,NULL),(316,'balti','balti',27.9258327484131,47.7588882446289,57,'+02:00','FLE Standard Time',NULL,NULL),(317,'baltimore, md','baltimore, md',-76.6166687011719,39.2830543518066,8,'-05:00','Eastern Standard Time',NULL,NULL),(318,'bamako','bamako',-8,12.6499996185303,58,'','Greenwich Standard Time',NULL,NULL),(319,'bandar seri begawan','bandar seri begawan',114.949996948242,4.93333339691162,59,'+08:00','Singapore Standard Time',NULL,NULL),(320,'bandarban','bandarban',92.2174987792969,22.1961116790771,60,'+06:00','Bangladesh Standard Time',NULL,NULL),(321,'bandung','bandung',107.599998474121,-6.91666650772095,26,'+07:00','SE Asia Standard Time',NULL,NULL),(322,'banff, ab','banff, ab',-115.568885803223,51.1808319091797,2,'-07:00','Mountain Standard Time',NULL,NULL),(323,'bangalore','bangalore',77.5666656494141,12.9666662216187,12,'+05:30','India Standard Time',NULL,NULL),(324,'bangkok','bangkok',100.516693115234,13.75,61,'+07:00','SE Asia Standard Time',NULL,NULL),(325,'bangui','bangui',18.5499992370605,4.36666679382324,62,'+01:00','W. Central Africa Standard Time',NULL,NULL),(326,'banja luka','banja luka',17.1830558776855,44.7663879394531,63,'+01:00','Central European Standard Time',NULL,NULL),(327,'banjul','banjul',-16.5833339691162,13.4499998092651,64,'','Greenwich Standard Time',NULL,NULL),(328,'baotou','baotou',109.800003051758,40.6666679382324,33,'+08:00','China Standard Time',NULL,NULL),(329,'barcelona','barcelona',2.16666674613953,41.4000015258789,21,'+01:00','W. Europe Standard Time',NULL,NULL),(330,'barcelona','barcelona',-64.716667175293,10.1330556869507,65,'-04:30','Venezuela Standard Time',NULL,NULL),(331,'bareilly','bareilly',79.4094467163086,28.3533325195312,12,'+05:30','India Standard Time',NULL,NULL),(332,'bari','bari',16.8691673278809,41.1261100769043,31,'+01:00','W. Europe Standard Time',NULL,NULL),(333,'barrie, on','barrie, on',-79.7016677856445,44.3780555725098,2,'-05:00','Eastern Standard Time',NULL,NULL),(334,'basse-terre','basse-terre',-61.716667175293,16,66,'-04:00','SA Western Standard Time',NULL,NULL),(335,'basseterre','basseterre',-62.7333335876465,17.2999992370605,67,'-04:00','SA Western Standard Time',NULL,NULL),(336,'baton rouge, la','baton rouge, la',-91.1500015258789,30.4500007629395,8,'-06:00','Central Standard Time',NULL,NULL),(337,'beijing','beijing',116.383331298828,39.9333343505859,33,'+08:00','China Standard Time',NULL,NULL),(338,'beirut','beirut',35.5163879394531,33.8663902282715,68,'+02:00','Lebanon Standard Time',NULL,NULL),(339,'beja','beja',-7.86666679382324,38.0166664123535,50,'','GMT Standard Time',NULL,NULL),(340,'belfast','belfast',-5.91666650772095,54.5833320617676,3,'','GMT Standard Time',NULL,NULL),(341,'belgorod','belgorod',36.6166648864746,50.5999984741211,30,'+04:00','Russian Standard Time',NULL,NULL),(342,'belgrade','belgrade',20.466667175293,44.8163871765137,69,'+01:00','Central Europe Standard Time',NULL,NULL),(343,'belize city','belize city',-88.1866683959961,17.4977779388428,70,'-06:00','Central America Standard Time',NULL,NULL),(344,'bellevue, wa','bellevue, wa',-122.199447631836,47.6105537414551,8,'-08:00','Pacific Standard Time',NULL,NULL),(345,'belmopan','belmopan',-88.783332824707,17.2666664123535,70,'-06:00','Central America Standard Time',NULL,NULL),(346,'belo horizonte','belo horizonte',-43.9541664123535,-19.8158340454102,42,'-03:00','E. South America Standard Time',NULL,NULL),(347,'belogradchik','belogradchik',22.6951503753662,43.6320610046387,18,'+02:00','FLE Standard Time',NULL,NULL),(348,'benevento','benevento',14.7811107635498,41.1305541992188,31,'+01:00','W. Europe Standard Time',NULL,NULL),(349,'benxi','benxi',123.766387939453,41.2941665649414,33,'+08:00','China Standard Time',NULL,NULL),(350,'bergen','bergen',5.34999990463257,60.3499984741211,71,'+01:00','W. Europe Standard Time',NULL,NULL),(351,'berlin','berlin',13.3999996185303,52.5166664123535,52,'+01:00','W. Europe Standard Time',NULL,NULL),(352,'bern','bern',7.46666669845581,46.9166679382324,72,'+01:00','W. Europe Standard Time',NULL,NULL),(353,'beziers','beziers',3.21777772903442,43.341667175293,28,'+01:00','Romance Standard Time',NULL,NULL),(354,'bhopal','bhopal',77.4097213745117,23.2355556488037,12,'+05:30','India Standard Time',NULL,NULL),(355,'bhubaneswar','bhubaneswar',85.8352813720703,20.2636108398438,12,'+05:30','India Standard Time',NULL,NULL),(356,'bilbao','bilbao',-2.92361116409302,43.2569427490234,21,'+01:00','Romance Standard Time',NULL,NULL),(357,'billings, mt','billings, mt',-108.504447937012,45.7827758789062,8,'-07:00','Mountain Standard Time',NULL,NULL),(358,'biratchowk','biratchowk',87.3811111450195,26.6691665649414,73,'+05:45','Nepal Standard Time',NULL,NULL),(359,'birmingham','birmingham',-1.86666667461395,52.5,3,'','GMT Standard Time',NULL,NULL),(360,'birmingham, al','birmingham, al',-86.8000030517578,33.5166664123535,8,'-06:00','Central Standard Time',NULL,NULL),(361,'bishkek','bishkek',74.5833358764648,42.8666648864746,74,'+06:00','Central Asia Standard Time',NULL,NULL),(362,'bismarck, nd','bismarck, nd',-100.783058166504,46.8163871765137,8,'-06:00','Central Standard Time',NULL,NULL),(363,'bissau','bissau',-15.6000003814697,11.8666667938232,75,'','Greenwich Standard Time',NULL,NULL),(364,'blanes','blanes',2.79194450378418,41.6741676330566,21,'+01:00','Romance Standard Time',NULL,NULL),(365,'blantyre','blantyre',35.0058326721191,-15.7861108779907,76,'+02:00','South Africa Standard Time',NULL,NULL),(366,'blantyre-hamilton','blantyre-hamilton',-4.11666679382324,55.783332824707,3,'','GMT Standard Time',NULL,NULL),(367,'bloemfontein','bloemfontein',26.2230548858643,-29.1180553436279,77,'+02:00','South Africa Standard Time',NULL,NULL),(368,'bodrum','bodrum',27.4349994659424,37.0424995422363,16,'+02:00','Turkey Standard Time',NULL,NULL),(369,'bogota','bogota',-74.0833358764648,4.59999990463257,78,'-05:00','SA Pacific Standard Time',NULL,NULL),(370,'boise, id','boise, id',-116.199722290039,43.6163902282715,8,'-07:00','Mountain Standard Time',NULL,NULL),(371,'bologna','bologna',11.3491668701172,44.4944458007812,31,'+01:00','W. Europe Standard Time',NULL,NULL),(372,'bonn','bonn',7.08333349227905,50.7333335876465,52,'+01:00','W. Europe Standard Time',NULL,NULL),(373,'bordeaux','bordeaux',-0.583333313465118,44.8333320617676,28,'+01:00','Romance Standard Time',NULL,NULL),(374,'boston, ma','boston, ma',-71.0663909912109,42.3663902282715,8,'-05:00','Eastern Standard Time',NULL,NULL),(375,'braganca','braganca',-6.75888872146606,41.8072204589844,50,'','GMT Standard Time',NULL,NULL),(376,'brasilia','brasilia',-47.897777557373,-15.7919445037842,42,'-03:00','E. South America Standard Time',NULL,NULL),(377,'bratislava','bratislava',17.1166667938232,48.1500015258789,79,'+01:00','Central Europe Standard Time',NULL,NULL),(378,'brazzaville','brazzaville',15.2833337783813,-4.26666688919067,80,'+01:00','W. Central Africa Standard Time',NULL,NULL),(379,'bremen','bremen',8.85000038146973,53.0833320617676,52,'+01:00','W. Europe Standard Time',NULL,NULL),(380,'brest','brest',-4.46666669845581,48.4000015258789,28,'+01:00','Romance Standard Time',NULL,NULL),(381,'bridgetown','bridgetown',-59.6166648864746,13.1000003814697,81,'-04:00','SA Western Standard Time',NULL,NULL),(382,'brindisi','brindisi',17.9388885498047,40.6361122131348,31,'+01:00','W. Europe Standard Time',NULL,NULL),(383,'brisbane','brisbane',153.016662597656,-27.466667175293,10,'+10:00','E. Australia Standard Time',NULL,NULL),(384,'bristol','bristol',-2.53333330154419,51.4833335876465,3,'','GMT Standard Time',NULL,NULL),(385,'brno','brno',16.6133327484131,49.1938896179199,82,'+01:00','Central Europe Standard Time',NULL,NULL),(386,'brussels','brussels',4.33329772949219,50.8332977294922,36,'+01:00','Romance Standard Time',NULL,NULL),(387,'bucharest','bucharest',26.1000003814697,44.4333343505859,38,'+02:00','FLE Standard Time',NULL,NULL),(388,'budapest','budapest',19.0833339691162,47.5,83,'+01:00','Central Europe Standard Time',NULL,NULL),(389,'buenos aires','buenos aires',-58.6666679382324,-34.5830574035645,55,'-03:00','Argentina Standard Time',NULL,NULL),(390,'buffalo, ny','buffalo, ny',-78.8833312988281,42.8833351135254,8,'-05:00','Eastern Standard Time',NULL,NULL),(391,'bujumbura','bujumbura',29.3666667938232,-3.38333344459534,84,'+02:00','South Africa Standard Time',NULL,NULL),(392,'burgos','burgos',-3.69583344459534,42.3411102294922,21,'+01:00','Romance Standard Time',NULL,NULL),(393,'buri ram','buri ram',103.112503051758,14.9963884353638,61,'+07:00','SE Asia Standard Time',NULL,NULL),(394,'burnaby, bc','burnaby, bc',-122.973892211914,49.2488899230957,2,'-08:00','Pacific Standard Time',NULL,NULL),(395,'bursa','bursa',29.0625,40.1836128234863,16,'+02:00','Turkey Standard Time',NULL,NULL),(396,'busan','busan',129.054718017578,35.1577758789062,85,'+09:00','Korea Standard Time',NULL,NULL),(397,'butterworth','butterworth',100.414169311523,5.39694452285767,86,'+08:00','Singapore Standard Time',NULL,NULL),(398,'cabo san lucas','cabo san lucas',-109.916664123535,22.8905563354492,6,'-07:00','Mexico Standard Time 2',NULL,NULL),(399,'cairns','cairns',145.773330688477,-16.9247226715088,10,'+10:00','E. Australia Standard Time',NULL,NULL),(400,'cairo','cairo',31.25,30.0499992370605,19,'+02:00','Egypt Standard Time',NULL,NULL),(401,'calabar','calabar',8.31444454193115,4.95722198486328,5,'+01:00','W. Central Africa Standard Time',NULL,NULL),(402,'calgary, ab','calgary, ab',-114.0625,51.0536117553711,2,'-07:00','Mountain Standard Time',NULL,NULL),(403,'campinas','campinas',-47.0616683959961,-22.9063892364502,42,'-03:00','E. South America Standard Time',NULL,NULL),(404,'canberra','canberra',149.216659545898,-35.283332824707,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(405,'cancun','cancun',-86.8349990844727,21.147777557373,6,'-06:00','Mexico Standard Time',NULL,NULL),(406,'canmore, ab','canmore, ab',-115.333343505859,51.0833320617676,2,'-07:00','Mountain Standard Time',NULL,NULL),(407,'cannes','cannes',7.01666688919067,43.5666656494141,28,'+01:00','Romance Standard Time',NULL,NULL),(408,'cannon beach, or','cannon beach, or',-123.962776184082,45.8877792358398,8,'-08:00','Pacific Standard Time',NULL,NULL),(409,'cape town','cape town',18.466667175293,-33.9333343505859,77,'+02:00','South Africa Standard Time',NULL,NULL),(410,'capitola, ca','capitola, ca',-121.952224731445,36.9752769470215,8,'-08:00','Pacific Standard Time',NULL,NULL),(411,'caracas','caracas',-66.9166641235352,10.5,65,'-04:30','Venezuela Standard Time',NULL,NULL),(412,'carcassonne','carcassonne',2.3561110496521,43.2125015258789,28,'+01:00','Romance Standard Time',NULL,NULL),(413,'cardiff','cardiff',-3.17722225189209,51.4780540466309,3,'','GMT Standard Time',NULL,NULL),(414,'carson city, nv','carson city, nv',-119.766670227051,39.1666679382324,8,'-08:00','Pacific Standard Time',NULL,NULL),(415,'cartagena','cartagena',-0.983333349227905,37.6166648864746,21,'+01:00','Romance Standard Time',NULL,NULL),(416,'casablanca','casablanca',-7.61666679382324,33.599723815918,87,'','Morocco Standard Time',NULL,NULL),(417,'castelo branco','castelo branco',-7.48333311080933,39.8166656494141,50,'','GMT Standard Time',NULL,NULL),(418,'castlebar','castlebar',-9.30000019073486,53.8666648864746,41,'','GMT Standard Time',NULL,NULL),(419,'castries','castries',-60.9833335876465,14,88,'-04:00','SA Western Standard Time',NULL,NULL),(420,'catamarca','catamarca',-65.7808303833008,-28.4661102294922,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(421,'catania','catania',15.0880556106567,37.5030555725098,31,'+01:00','W. Europe Standard Time',NULL,NULL),(422,'catarman','catarman',124.635833740234,12.5024995803833,51,'+08:00','Singapore Standard Time',NULL,NULL),(423,'cayenne','cayenne',-52.3333320617676,4.93333339691162,89,'-03:00','SA Eastern Standard Time',NULL,NULL),(424,'cebu','cebu',123.898330688477,10.307222366333,51,'+08:00','Singapore Standard Time',NULL,NULL),(425,'central hong kong','central hong kong',114.166664123535,22.283332824707,33,'+08:00','China Standard Time',NULL,NULL),(426,'champaign, il','champaign, il',-88.2433319091797,40.1163902282715,8,'-06:00','Central Standard Time',NULL,NULL),(427,'chandigarh','chandigarh',76.783332824707,30.7333335876465,12,'+05:30','India Standard Time',NULL,NULL),(428,'chandler, az','chandler, az',-111.840553283691,33.3061103820801,8,'-07:00','US Mountain Standard Time',NULL,NULL),(429,'changchun','changchun',128.316665649414,43.8833351135254,33,'+08:00','China Standard Time',NULL,NULL),(430,'chania','chania',24.0252780914307,35.5091667175293,47,'+02:00','FLE Standard Time',NULL,NULL),(431,'chantilly, va','chantilly, va',-77.4088897705078,38.8772239685059,8,'-05:00','Eastern Standard Time',NULL,NULL),(432,'charleston, wv','charleston, wv',-81.6352767944336,38.3533325195312,8,'-05:00','Eastern Standard Time',NULL,NULL),(433,'charlotte amalie','charlotte amalie',-64.9333343505859,18.3500003814697,90,'-04:00','SA Western Standard Time',NULL,NULL),(434,'charlotte, nc','charlotte, nc',-80.849723815918,35.2333335876465,8,'-05:00','Eastern Standard Time',NULL,NULL),(435,'charlottetown, pe','charlottetown, pe',-63.1266670227051,46.235279083252,2,'-04:00','Atlantic Standard Time',NULL,NULL),(436,'chattanooga, tn','chattanooga, tn',-85.3166656494141,35.0499992370605,8,'-05:00','Eastern Standard Time',NULL,NULL),(437,'chelyabinsk','chelyabinsk',61.4333343505859,55.1500015258789,30,'+06:00','Ekaterinburg Standard Time',NULL,NULL),(438,'chengdu','chengdu',104.071388244629,30.6700000762939,33,'+08:00','China Standard Time',NULL,NULL),(439,'chennai','chennai',80.2666702270508,13.0833330154419,12,'+05:30','India Standard Time',NULL,NULL),(440,'cherepovets','cherepovets',37.8833351135254,59.1333351135254,30,'+04:00','Russian Standard Time',NULL,NULL),(441,'chernobyl','chernobyl',30.2333335876465,51.2663879394531,24,'+02:00','Ukraine Standard Time',NULL,NULL),(442,'cheruvathur','cheruvathur',75.1613922119141,12.2158336639404,12,'+05:30','India Standard Time',NULL,NULL),(443,'chiang mai','chiang mai',99,18.7869453430176,61,'+07:00','SE Asia Standard Time',NULL,NULL),(444,'chicago, il','chicago, il',-87.6500015258789,41.849723815918,8,'-06:00','Central Standard Time',NULL,NULL),(445,'chichen itza','chichen itza',-88.571662902832,20.6783332824707,6,'-06:00','Mexico Standard Time',NULL,NULL),(446,'chihuahua','chihuahua',-106.083297729492,28.63330078125,6,'-07:00','Mexico Standard Time 2',NULL,NULL),(447,'chimoio','chimoio',33.383056640625,-18.9991664886475,91,'+02:00','South Africa Standard Time',NULL,NULL),(448,'chinandega','chinandega',-87.1333312988281,12.6333332061768,92,'-06:00','Central America Standard Time',NULL,NULL),(449,'chirala','chirala',80.3566665649414,15.828332901001,12,'+05:30','India Standard Time',NULL,NULL),(450,'chisinau','chisinau',28.841667175293,47.0269432067871,57,'+02:00','FLE Standard Time',NULL,NULL),(451,'chita','chita',113.498611450195,52.0455551147461,30,'+10:00','Yakutsk Standard Time',NULL,NULL),(452,'chittagong','chittagong',91.8000030517578,22.3666667938232,60,'+06:00','Bangladesh Standard Time',NULL,NULL),(453,'chongqing','chongqing',106.583335876465,29.5666656494141,33,'+08:00','China Standard Time',NULL,NULL),(454,'christchurch','christchurch',172.633331298828,-43.533332824707,48,'+12:00','New Zealand Standard Time',NULL,NULL),(455,'cienfuegos','cienfuegos',-80.4497222900391,22.166389465332,93,'-05:00','Cuba Standard Time',NULL,NULL),(456,'cincinnati, oh','cincinnati, oh',-84.4497222900391,39.1666679382324,8,'-05:00','Eastern Standard Time',NULL,NULL),(457,'ciudad acuna','ciudad acuna',-100.932502746582,29.3183326721191,6,'-06:00','Central Standard Time',NULL,NULL),(458,'ciudad juarez','ciudad juarez',-106.473052978516,31.736665725708,6,'-07:00','Mountain Standard Time',NULL,NULL),(459,'cleveland, oh','cleveland, oh',-81.6999969482422,41.5,8,'-05:00','Eastern Standard Time',NULL,NULL),(460,'cluj','cluj',23.6000003814697,46.783332824707,38,'+02:00','FLE Standard Time',NULL,NULL),(461,'cockburn town','cockburn town',-71.1333312988281,21.466667175293,94,'-05:00','Eastern Standard Time',NULL,NULL),(462,'coimbatore','coimbatore',76.970832824707,11.005277633667,12,'+05:30','India Standard Time',NULL,NULL),(463,'collioure','collioure',3.08333301544189,42.5166664123535,28,'+01:00','Romance Standard Time',NULL,NULL),(464,'cologne','cologne',6.95972204208374,50.9491653442383,52,'+01:00','W. Europe Standard Time',NULL,NULL),(465,'colombo','colombo',79.8499984741211,6.93333339691162,95,'+05:30','India Standard Time',NULL,NULL),(466,'colorado springs, co','colorado springs, co',-104.816665649414,38.8333320617676,8,'-07:00','Mountain Standard Time',NULL,NULL),(467,'columbia, sc','columbia, sc',-81,34.0163879394531,8,'-05:00','Eastern Standard Time',NULL,NULL),(468,'columbus, ga','columbus, ga',-84.9833297729492,32.466667175293,8,'-05:00','Eastern Standard Time',NULL,NULL),(469,'columbus, oh','columbus, oh',-83,39.966667175293,8,'-05:00','Eastern Standard Time',NULL,NULL),(470,'conakry','conakry',-13.6833333969116,9.53333377838135,96,'','Greenwich Standard Time',NULL,NULL),(471,'constanta','constanta',28.6499996185303,44.1833343505859,38,'+02:00','FLE Standard Time',NULL,NULL),(472,'coos bay, or','coos bay, or',-124.217781066895,43.3663902282715,8,'-08:00','Pacific Standard Time',NULL,NULL),(473,'copenhagen','copenhagen',12.5832977294922,55.6667022705078,1,'+01:00','Romance Standard Time',NULL,NULL),(474,'coquille, or','coquille, or',-124.1875,43.176944732666,8,'-08:00','Pacific Standard Time',NULL,NULL),(475,'cordoba','cordoba',-64.1833343505859,-31.4166660308838,55,'-03:00','Argentina Standard Time',NULL,NULL),(476,'corfu','corfu',19.9197216033936,39.6177787780762,47,'+02:00','FLE Standard Time',NULL,NULL),(477,'cork','cork',-8.48333358764648,51.9000015258789,41,'','GMT Standard Time',NULL,NULL),(478,'corrientes','corrientes',-58.8397216796875,-27.4711112976074,55,'-03:00','Argentina Standard Time',NULL,NULL),(479,'cotonou','cotonou',2.43333339691162,6.36666679382324,97,'+01:00','W. Central Africa Standard Time',NULL,NULL),(480,'craiova','craiova',23.8166675567627,44.3166656494141,38,'+02:00','FLE Standard Time',NULL,NULL),(481,'cranbrook, bc','cranbrook, bc',-115.761390686035,49.5180549621582,2,'-07:00','Mountain Standard Time',NULL,NULL),(482,'cuenca','cuenca',-79.0052795410156,-2.89611101150513,25,'-05:00','SA Pacific Standard Time',NULL,NULL),(483,'cuiaba','cuiaba',-56.0950012207031,-15.5988893508911,42,'-04:00','Cuiaba Standard Time',NULL,NULL),(484,'culiacan','culiacan',-107.38777923584,24.8041667938232,6,'-07:00','Mexico Standard Time 2',NULL,NULL),(485,'cupertino, ca','cupertino, ca',-122.050003051758,37.5330543518066,8,'-08:00','Pacific Standard Time',NULL,NULL),(486,'curitiba','curitiba',-49.271110534668,-25.4297218322754,42,'-03:00','E. South America Standard Time',NULL,NULL),(487,'da nang','da nang',108.214996337891,16.0516662597656,98,'+07:00','SE Asia Standard Time',NULL,NULL),(488,'daegu','daegu',128.591384887695,35.8636093139648,85,'+09:00','Korea Standard Time',NULL,NULL),(489,'dakar','dakar',-17.4500007629395,14.6833333969116,99,'','Greenwich Standard Time',NULL,NULL),(490,'dakhla','dakhla',-15.9369440078735,23.6975002288818,87,'','Morocco Standard Time',NULL,NULL),(491,'dalian','dalian',121.583335876465,38.9500007629395,33,'+08:00','China Standard Time',NULL,NULL),(492,'dallas, tx','dallas, tx',-96.8000030517578,32.7666664123535,8,'-06:00','Central Standard Time',NULL,NULL),(493,'damascus','damascus',36.3166656494141,33.5166664123535,100,'+02:00','Syria Standard Time',NULL,NULL),(494,'damauli','damauli',84.2805557250977,27.958610534668,73,'+05:45','Nepal Standard Time',NULL,NULL),(495,'dambulla','dambulla',80.649169921875,7.85666656494141,95,'+05:30','India Standard Time',NULL,NULL),(496,'dampier','dampier',116.716667175293,-20.6666660308838,10,'+08:00','W. Australia Standard Time',NULL,NULL),(497,'dandong','dandong',124.38500213623,40.1272239685059,33,'+08:00','China Standard Time',NULL,NULL),(498,'dar es salaam','dar es salaam',39.2830543518066,-6.80000019073486,101,'+03:00','E. Africa Standard Time',NULL,NULL),(499,'darasuram','darasuram',79.3561096191406,10.9513893127441,12,'+05:30','India Standard Time',NULL,NULL),(500,'darwin','darwin',130.850006103516,-12.4333333969116,10,'+09:30','AUS Central Standard Time',NULL,NULL),(501,'dausa','dausa',76.3361129760742,26.8894443511963,12,'+05:30','India Standard Time',NULL,NULL),(502,'davao','davao',125.613609313965,7.07999992370605,51,'+08:00','Singapore Standard Time',NULL,NULL),(503,'dayton, oh','dayton, oh',-84.1999969482422,39.7666664123535,8,'-05:00','Eastern Standard Time',NULL,NULL),(504,'del rio, tx','del rio, tx',-100.896942138672,29.3627777099609,8,'-06:00','Central Standard Time',NULL,NULL),(505,'delhi','delhi',77.2167053222656,28.6166667938232,12,'+05:30','India Standard Time',NULL,NULL),(506,'denpasar','denpasar',115.222221374512,-8.6563892364502,26,'+08:00','Singapore Standard Time',NULL,NULL),(507,'denver, co','denver, co',-104.988052368164,39.7550010681152,8,'-07:00','Mountain Standard Time',NULL,NULL),(508,'des moines, ia','des moines, ia',-93.633056640625,41.599723815918,8,'-06:00','Central Standard Time',NULL,NULL),(509,'detroit, mi','detroit, mi',-83.0458297729492,42.3313903808594,8,'-05:00','Eastern Standard Time',NULL,NULL),(510,'dhahran','dhahran',50.1166648864746,26.283332824707,14,'+03:00','Arab Standard Time',NULL,NULL),(511,'dhaka','dhaka',90.4000015258789,23.8500003814697,60,'+06:00','Bangladesh Standard Time',NULL,NULL),(512,'dhamar','dhamar',44.401668548584,14.5500001907349,11,'+03:00','Arab Standard Time',NULL,NULL),(513,'dharan','dharan',87.2688903808594,26.8113880157471,73,'+05:45','Nepal Standard Time',NULL,NULL),(514,'dieppe','dieppe',1.08333337306976,49.9333343505859,28,'+01:00','Romance Standard Time',NULL,NULL),(515,'diffa','diffa',12.6088886260986,13.3155555725098,102,'+01:00','W. 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Europe Standard Time',NULL,NULL),(554,'etterbeek','etterbeek',4.38694429397583,50.8366661071777,36,'+01:00','Romance Standard Time',NULL,NULL),(555,'eugene, or','eugene, or',-123.082221984863,44.0400009155273,8,'-08:00','Pacific Standard Time',NULL,NULL),(556,'ezcaray','ezcaray',-3.01444435119629,42.3261108398438,21,'+01:00','Romance Standard Time',NULL,NULL),(557,'fairbanks, ak','fairbanks, ak',-146.25,64.8163909912109,8,'-09:00','Alaskan Standard Time',NULL,NULL),(558,'falmouth','falmouth',-5.06666660308838,50.1500015258789,3,'','GMT Standard Time',NULL,NULL),(559,'faro','faro',-7.93333339691162,37.0166664123535,50,'','GMT Standard Time',NULL,NULL),(560,'flic en flac','flic en flac',57.3708343505859,-20.2802772521973,110,'+04:00','Mauritius Standard Time',NULL,NULL),(561,'florence','florence',11.2569446563721,43.768611907959,31,'+01:00','W. Europe Standard Time',NULL,NULL),(562,'florence, or','florence, or',-124.099998474121,43.9833335876465,8,'-08:00','Pacific Standard Time',NULL,NULL),(563,'floro','floro',5.03472232818604,61.599723815918,71,'+01:00','W. Europe Standard Time',NULL,NULL),(564,'folcroft, pa','folcroft, pa',-75.2838897705078,39.8908348083496,8,'-05:00','Eastern Standard Time',NULL,NULL),(565,'folsom, ca','folsom, ca',-121.175003051758,38.6780548095703,8,'-08:00','Pacific Standard Time',NULL,NULL),(566,'fontainebleau','fontainebleau',2.70194435119629,48.405834197998,28,'+01:00','Romance Standard Time',NULL,NULL),(567,'fort defiance, az','fort defiance, az',-109.066665649414,35.741943359375,8,'-07:00','Mountain Standard Time',NULL,NULL),(568,'fort worth, tx','fort worth, tx',-97.3166656494141,32.7333335876465,8,'-06:00','Central Standard Time',NULL,NULL),(569,'fort-de-france','fort-de-france',-61.0666656494141,14.6000003814697,111,'-04:00','SA Western Standard Time',NULL,NULL),(570,'fortaleza','fortaleza',-38.5833320617676,-3.75,42,'-03:00','SA Eastern Standard Time',NULL,NULL),(571,'foshan','foshan',113.121391296387,23.0216674804688,33,'+08:00','China Standard Time',NULL,NULL),(572,'foster city, ca','foster city, ca',-122.271110534668,37.5586128234863,8,'-08:00','Pacific Standard Time',NULL,NULL),(573,'foxton','foxton',175.285827636719,-40.4713897705078,48,'+12:00','New Zealand Standard Time',NULL,NULL),(574,'fragneto monforte','fragneto monforte',14.7633333206177,41.2466659545898,31,'+01:00','W. Europe Standard Time',NULL,NULL),(575,'frankfurt','frankfurt',8.56666660308838,50.033332824707,52,'+01:00','W. 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Australia Standard Time',NULL,NULL),(590,'gavle','gavle',17.1833324432373,60.6833343505859,115,'+01:00','W. Europe Standard Time',NULL,NULL),(591,'gaya','gaya',85,24.7800006866455,12,'+05:30','India Standard Time',NULL,NULL),(592,'gdansk','gdansk',18.6466674804688,54.3519439697266,116,'+01:00','Central European Standard Time',NULL,NULL),(593,'gelendzhik','gelendzhik',38.0833320617676,44.5499992370605,30,'+04:00','Russian Standard Time',NULL,NULL),(594,'geneva','geneva',6.06666660308838,46.2333335876465,72,'+01:00','W. Europe Standard Time',NULL,NULL),(595,'genoa','genoa',8.93527793884277,44.4105567932129,31,'+01:00','W. Europe Standard Time',NULL,NULL),(596,'gent','gent',3.7333333492279,51.0499992370605,36,'+01:00','Romance Standard Time',NULL,NULL),(597,'george town','george town',-81.3758316040039,19.2958335876465,117,'-05:00','SA Pacific Standard Time',NULL,NULL),(598,'george town','george town',100.310836791992,5.36361122131348,86,'+08:00','Singapore Standard Time',NULL,NULL),(599,'georgetown','georgetown',-58.1500015258789,6.78333330154419,118,'-04:00','SA Western Standard Time',NULL,NULL),(600,'ghatgaon','ghatgaon',85.8869476318359,21.404167175293,12,'+05:30','India Standard Time',NULL,NULL),(601,'ghumli','ghumli',69.7636108398438,21.8858337402344,12,'+05:30','India Standard Time',NULL,NULL),(602,'gibraltar','gibraltar',-5.34999990463257,36.1333351135254,119,'+01:00','Romance Standard Time',NULL,NULL),(603,'gig harbor, wa','gig harbor, wa',-122.595558166504,47.3269462585449,8,'-08:00','Pacific Standard Time',NULL,NULL),(604,'girona','girona',2.82361102104187,41.9816665649414,21,'+01:00','Romance Standard Time',NULL,NULL),(605,'giurgiu','giurgiu',25.966667175293,43.9000015258789,38,'+02:00','FLE Standard Time',NULL,NULL),(606,'gladstone','gladstone',151.266662597656,-23.8500003814697,10,'+10:00','E. Australia Standard Time',NULL,NULL),(607,'glasgow','glasgow',-4.26666688919067,55.8666648864746,3,'','GMT Standard Time',NULL,NULL),(608,'gloucester','gloucester',-2.25,51.8833351135254,3,'','GMT Standard Time',NULL,NULL),(609,'golden, bc','golden, bc',-116.96305847168,51.2961120605469,2,'-07:00','Mountain Standard Time',NULL,NULL),(610,'golra sharif','golra sharif',72.9769439697266,33.6938896179199,54,'+05:00','Pakistan Standard Time',NULL,NULL),(611,'gosford','gosford',151.343338012695,-33.4272232055664,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(612,'gothenburg','gothenburg',11.9666662216187,57.6833343505859,115,'+01:00','W. Europe Standard Time',NULL,NULL),(613,'grafton','grafton',152.933334350586,-29.6833324432373,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(614,'granada','granada',-3.59999990463257,37.1666679382324,21,'+01:00','Romance Standard Time',NULL,NULL),(615,'granada','granada',-85.9599990844727,11.9280557632446,92,'-06:00','Central America Standard Time',NULL,NULL),(616,'grand rapids, mi','grand rapids, mi',-85.6666641235352,42.966667175293,8,'-05:00','Eastern Standard Time',NULL,NULL),(617,'grasse','grasse',6.92361116409302,43.6586112976074,28,'+01:00','Romance Standard Time',NULL,NULL),(618,'gratkorn','gratkorn',15.340277671814,47.1349983215332,120,'+01:00','W. Europe Standard Time',NULL,NULL),(619,'graz','graz',15.4380559921265,47.070556640625,120,'+01:00','W. Europe Standard Time',NULL,NULL),(620,'great falls, mt','great falls, mt',-111.300834655762,47.5002784729004,8,'-07:00','Mountain Standard Time',NULL,NULL),(621,'grenoble','grenoble',5.71666669845581,45.1833343505859,28,'+01:00','Romance Standard Time',NULL,NULL),(622,'guadalajara','guadalajara',-103.333297729492,20.6667022705078,6,'-06:00','Mexico Standard Time',NULL,NULL),(623,'guangzhou','guangzhou',113.266670227051,23.1166667938232,33,'+08:00','China Standard Time',NULL,NULL),(624,'guatemala city','guatemala city',-90.5327758789062,14.625,35,'-06:00','Guatemala Standard Time',NULL,NULL),(625,'guayaquil','guayaquil',-79.9000015258789,-2.20000004768372,25,'-05:00','SA Pacific Standard Time',NULL,NULL),(626,'guaymas','guaymas',-110.902221679688,27.9138889312744,6,'-07:00','US Mountain Standard Time',NULL,NULL),(627,'guelph, on','guelph, on',-80.25,43.5499992370605,2,'-05:00','Eastern Standard Time',NULL,NULL),(628,'gulbarga','gulbarga',76.8300018310547,17.3299999237061,12,'+05:30','India Standard Time',NULL,NULL),(629,'gyor','gyor',17.6350002288818,47.6841659545898,83,'+01:00','Central Europe Standard Time',NULL,NULL),(630,'gyumri','gyumri',43.8474998474121,40.7894439697266,121,'+04:00','Armenia Standard Time',NULL,NULL),(631,'hagatna','hagatna',144.75,13.4666662216187,122,'+10:00','West Pacific Standard Time',NULL,NULL),(632,'hai phong','hai phong',106.679725646973,20.8613891601562,98,'+07:00','SE Asia Standard Time',NULL,NULL),(633,'haifa','haifa',34.9988899230957,32.8119430541992,43,'+02:00','Israel Standard Time',NULL,NULL),(634,'halab','halab',37.1666679382324,36.216667175293,100,'+02:00','Syria Standard Time',NULL,NULL),(635,'halifax, ns','halifax, ns',-63.5736122131348,44.646110534668,2,'-04:00','Atlantic Standard Time',NULL,NULL),(636,'halle','halle',4.23722219467163,50.736946105957,36,'+01:00','Romance Standard Time',NULL,NULL),(637,'hama','hama',36.75,35.1333351135254,100,'+02:00','Syria Standard Time',NULL,NULL),(638,'hamburg','hamburg',10,53.5499992370605,52,'+01:00','W. Europe Standard Time',NULL,NULL),(639,'hamilton','hamilton',-64.8000030517578,32.2999992370605,123,'-04:00','Atlantic Standard Time',NULL,NULL),(640,'hamilton, on','hamilton, on',-79.8499984741211,43.25,2,'-05:00','Eastern Standard Time',NULL,NULL),(641,'hammerfest','hammerfest',23.7000007629395,70.6833343505859,71,'+01:00','W. Europe Standard Time',NULL,NULL),(642,'hanamkonda','hanamkonda',79.6333312988281,18.0166664123535,12,'+05:30','India Standard Time',NULL,NULL),(643,'hangzhou','hangzhou',120.155281066895,30.2736110687256,33,'+08:00','China Standard Time',NULL,NULL),(644,'hanjiang','hanjiang',119.116668701172,25.466667175293,33,'+08:00','China Standard Time',NULL,NULL),(645,'hannover','hannover',9.73333358764648,52.3833351135254,52,'+01:00','W. Europe Standard Time',NULL,NULL),(646,'hanoi','hanoi',105.883331298828,21.0166664123535,98,'+07:00','SE Asia Standard Time',NULL,NULL),(647,'harare','harare',31.0499992370605,-17.8333339691162,124,'+02:00','South Africa Standard Time',NULL,NULL),(648,'harbin','harbin',126.616668701172,45.75,33,'+08:00','China Standard Time',NULL,NULL),(649,'harstad','harstad',16.5666675567627,68.8000030517578,71,'+01:00','W. Europe Standard Time',NULL,NULL),(650,'hassan','hassan',76.0944442749023,13.0072221755981,12,'+05:30','India Standard Time',NULL,NULL),(651,'hastings','hastings',176.841384887695,-39.6399993896484,48,'+12:00','New Zealand Standard Time',NULL,NULL),(652,'hat yai','hat yai',100.457221984863,7.00194454193115,61,'+07:00','SE Asia Standard Time',NULL,NULL),(653,'havana','havana',-81.6166687011719,23.1330547332764,93,'-05:00','Cuba Standard Time',NULL,NULL),(654,'heerlen','heerlen',5.98083353042603,50.883056640625,27,'+01:00','W. 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Europe Standard Time',NULL,NULL),(657,'helsingor','helsingor',12.6133337020874,56.0363883972168,1,'+01:00','Romance Standard Time',NULL,NULL),(658,'helsinki','helsinki',24.966667175293,60.1666679382324,125,'+02:00','FLE Standard Time',NULL,NULL),(659,'heredia','heredia',-84.120002746582,9.99194431304932,17,'-06:00','Central America Standard Time',NULL,NULL),(660,'hermosillo','hermosillo',-110.945831298828,29.091667175293,6,'-07:00','US Mountain Standard Time',NULL,NULL),(661,'hikkaduwa','hikkaduwa',80.1044464111328,6.12805557250977,95,'+05:30','India Standard Time',NULL,NULL),(662,'hillsboro, or','hillsboro, or',-122.988609313965,45.5230560302734,8,'-08:00','Pacific Standard Time',NULL,NULL),(663,'hilo, hi','hilo, hi',-155.090560913086,19.6933326721191,8,'-10:00','Hawaiian Standard Time',NULL,NULL),(664,'hiroshima','hiroshima',132.433334350586,34.3833351135254,13,'+09:00','Tokyo Standard Time',NULL,NULL),(665,'ho chi minh','ho chi minh',106.699996948242,10.7833337783813,98,'+07:00','SE Asia Standard Time',NULL,NULL),(666,'hobart','hobart',147.316665649414,-42.8833351135254,10,'+10:00','Tasmania Standard Time',NULL,NULL),(667,'hohhot','hohhot',111.650001525879,40.8166656494141,33,'+08:00','China Standard Time',NULL,NULL),(668,'homagama','homagama',80.0138854980469,6.84083318710327,95,'+05:30','India Standard Time',NULL,NULL),(669,'honiara','honiara',159.950012207031,-9.43330383300781,126,'+11:00','Central Pacific Standard Time',NULL,NULL),(670,'honolulu, hi','honolulu, hi',-157.866668701172,21.3166675567627,8,'-10:00','Hawaiian Standard Time',NULL,NULL),(671,'hope, bc','hope, bc',-121.444442749023,49.3805541992188,2,'-08:00','Pacific Standard Time',NULL,NULL),(672,'hora sfakion','hora sfakion',24.1369438171387,35.2016677856445,47,'+02:00','FLE Standard Time',NULL,NULL),(673,'horsens','horsens',9.84972190856934,55.8605537414551,1,'+01:00','Romance Standard Time',NULL,NULL),(674,'hostalric','hostalric',2.63555550575256,41.7463874816895,21,'+01:00','Romance Standard Time',NULL,NULL),(675,'houston, tx','houston, tx',-95.383056640625,29.75,8,'-06:00','Central Standard Time',NULL,NULL),(676,'hua hin','hua hin',99.9577789306641,12.5702781677246,61,'+07:00','SE Asia Standard Time',NULL,NULL),(677,'hubli','hubli',75.1333312988281,15.3500003814697,12,'+05:30','India Standard Time',NULL,NULL),(678,'hudson, ma','hudson, ma',-71.5666656494141,42.3916664123535,8,'-05:00','Eastern Standard Time',NULL,NULL),(679,'huelva','huelva',-6.94999980926514,37.25,21,'+01:00','Romance Standard Time',NULL,NULL),(680,'huizhou','huizhou',114.416114807129,23.1119441986084,33,'+08:00','China Standard Time',NULL,NULL),(681,'huntingdon, qc','huntingdon, qc',-74.1766662597656,45.0919456481934,2,'-05:00','Eastern Standard Time',NULL,NULL),(682,'huntington, wv','huntington, wv',-82.4286117553711,38.4105567932129,8,'-05:00','Eastern Standard Time',NULL,NULL),(683,'hyderabad','hyderabad',78.4833297729492,17.3999996185303,12,'+05:30','India Standard Time',NULL,NULL),(684,'iasi','iasi',27.583610534668,47.1702766418457,38,'+02:00','E. Europe Standard Time',NULL,NULL),(685,'ibadan','ibadan',3.91666674613953,7.39638900756836,5,'+01:00','W. Central Africa Standard Time',NULL,NULL),(686,'ibb','ibb',44.166389465332,13.9663887023926,11,'+03:00','Arab Standard Time',NULL,NULL),(687,'igoumenitsa','igoumenitsa',20.2627773284912,39.5047225952149,47,'+02:00','FLE Standard Time',NULL,NULL),(688,'iligan','iligan',124.240280151367,8.23277759552002,51,'+08:00','Singapore Standard Time',NULL,NULL),(689,'indianapolis, in','indianapolis, in',-86.1500015258789,39.7663879394531,8,'-05:00','Eastern Standard Time',NULL,NULL),(690,'inuvik, nt','inuvik, nt',-133.723617553711,68.3580551147461,2,'-07:00','Mountain Standard Time',NULL,NULL),(691,'iqaluit, nu','iqaluit, nu',-68.5097198486328,63.7413902282715,2,'-05:00','Eastern Standard Time',NULL,NULL),(692,'iraklion','iraklion',25.143611907959,35.3202781677246,47,'+02:00','FLE Standard Time',NULL,NULL),(693,'irkutsk','irkutsk',104.333053588867,52.2663879394531,30,'+09:00','Ikrutsk Standard Time',NULL,NULL),(694,'irvine, ca','irvine, ca',-117.791389465332,33.6713905334473,8,'-08:00','Pacific Standard Time',NULL,NULL),(695,'islamabad','islamabad',73.133056640625,33.6666679382324,54,'+05:00','Pakistan Standard Time',NULL,NULL),(696,'istanbul','istanbul',28.9500007629395,41.0163879394531,16,'+02:00','Turkey Standard Time',NULL,NULL),(697,'itahari','itahari',87.2836074829102,26.6666660308838,73,'+05:45','Nepal Standard Time',NULL,NULL),(698,'ivalo','ivalo',27.5833339691162,68.6500015258789,125,'+02:00','FLE Standard Time',NULL,NULL),(699,'ivanovo','ivanovo',41.0166664123535,57.0166664123535,30,'+04:00','Russian Standard Time',NULL,NULL),(700,'ixtapa','ixtapa',-101.597221374512,17.6533336639404,6,'-06:00','Mexico Standard Time',NULL,NULL),(701,'izhevsk','izhevsk',53.2333335876465,56.849723815918,30,'+04:00','Russian Standard Time',NULL,NULL),(702,'izmir','izmir',27.1427783966064,38.4238891601562,16,'+02:00','Turkey Standard Time',NULL,NULL),(703,'jackson, ms','jackson, ms',-90.1833343505859,32.2999992370605,8,'-06:00','Central Standard Time',NULL,NULL),(704,'jacksonville, fl','jacksonville, fl',-81.6500015258789,30.3333339691162,8,'-05:00','Eastern Standard Time',NULL,NULL),(705,'jacobabad','jacobabad',68.4341659545898,28.2761116027832,54,'+05:00','Pakistan Standard Time',NULL,NULL),(706,'jaen','jaen',-3.78944444656372,37.7658348083496,21,'+01:00','Romance Standard Time',NULL,NULL),(707,'jaipur','jaipur',75.8000030517578,26.8999996185303,12,'+05:30','India Standard Time',NULL,NULL),(708,'jakarta','jakarta',106.829406738281,-6.17439270019531,26,'+07:00','SE Asia Standard Time',NULL,NULL),(709,'jamestown','jamestown',-5.69999980926514,-15.9166669845581,127,'','Greenwich Standard Time',NULL,NULL),(710,'jammu','jammu',74.8525009155273,32.7088890075684,12,'+05:30','India Standard Time',NULL,NULL),(711,'jamshedpur','jamshedpur',86.2088851928711,22.7786102294922,12,'+05:30','India Standard Time',NULL,NULL),(712,'jasper, ab','jasper, ab',-118.080276489258,52.8791656494141,2,'-07:00','Mountain Standard Time',NULL,NULL),(713,'jeddah','jeddah',39.1730537414551,21.5436115264893,14,'+03:00','Arab Standard Time',NULL,NULL),(714,'jefferson city, mo','jefferson city, mo',-92.1736145019531,38.5766677856445,8,'-06:00','Central Standard Time',NULL,NULL),(715,'jersey city, nj','jersey city, nj',-74.0777740478516,40.7280540466309,8,'-05:00','Eastern Standard Time',NULL,NULL),(716,'jerusalem','jerusalem',35.2333335876465,31.7666664123535,43,'+02:00','Israel Standard Time',NULL,NULL),(717,'jeypore','jeypore',82.5708312988281,18.8580551147461,12,'+05:30','India Standard Time',NULL,NULL),(718,'jilin','jilin',126.566665649414,43.8499984741211,33,'+08:00','China Standard Time',NULL,NULL),(719,'jinan','jinan',116.966667175293,36.6500015258789,33,'+08:00','China Standard Time',NULL,NULL),(720,'jinzhou','jinzhou',121.719169616699,39.1002769470215,33,'+08:00','China Standard Time',NULL,NULL),(721,'joao pessoa','joao pessoa',-34.853889465332,-7.13166666030884,42,'-03:00','SA Eastern Standard Time',NULL,NULL),(722,'johannesburg','johannesburg',28,-26.25,77,'+02:00','South Africa Standard Time',NULL,NULL),(723,'juba','juba',31.6002769470215,4.86499977111816,128,'+03:00','E. Africa Standard Time',NULL,NULL),(724,'jujuy','jujuy',-65.3008346557617,-24.1977787017822,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(725,'kabardinka','kabardinka',37.9500007629395,44.6500015258789,30,'+04:00','Russian Standard Time',NULL,NULL),(726,'kabul','kabul',69.1833343505859,34.5166664123535,129,'+04:30','Afghanistan Standard Time',NULL,NULL),(727,'kaduna','kaduna',7.43333339691162,10.5166664123535,5,'+01:00','W. Central Africa Standard Time',NULL,NULL),(728,'kagoshima','kagoshima',130.550003051758,31.5666675567627,13,'+09:00','Tokyo Standard Time',NULL,NULL),(729,'kaikoura','kaikoura',173.680557250977,-42.4022216796875,48,'+12:00','New Zealand Standard Time',NULL,NULL),(730,'kaliningrad','kaliningrad',20.5,54.7000007629395,30,'+03:00','Kaliningrad Standard Time',NULL,NULL),(731,'kalmar','kalmar',16.3666667938232,56.6666679382324,115,'+01:00','W. Europe Standard Time',NULL,NULL),(732,'kalutara','kalutara',79.9808349609375,6.58944463729858,95,'+05:30','India Standard Time',NULL,NULL),(733,'kamloops, bc','kamloops, bc',-120.338890075684,50.6766662597656,2,'-08:00','Pacific Standard Time',NULL,NULL),(734,'kampala','kampala',32.5833320617676,0.316666662693024,130,'+03:00','E. Africa Standard Time',NULL,NULL),(735,'kandahar','kandahar',65.7002792358398,31.6108341217041,129,'+04:30','Afghanistan Standard Time',NULL,NULL),(736,'kandy','kandy',80.6374969482422,7.2844443321228,95,'+05:30','India Standard Time',NULL,NULL),(737,'kanpur','kanpur',80.3166656494141,26.4500007629395,12,'+05:30','India Standard Time',NULL,NULL),(738,'kansas city, mo','kansas city, mo',-94.5833358764648,39.099723815918,8,'-06:00','Central Standard Time',NULL,NULL),(739,'kanyakumari','kanyakumari',77.5419464111328,8.08416652679443,12,'+05:30','India Standard Time',NULL,NULL),(740,'karachi','karachi',67.0500030517578,24.8666667938232,54,'+05:00','Pakistan Standard Time',NULL,NULL),(741,'karlovy vary','karlovy vary',12.8713884353638,50.2322235107422,82,'+01:00','Central Europe Standard Time',NULL,NULL),(742,'karlstad','karlstad',13.5166664123535,59.3833351135254,115,'+01:00','W. Europe Standard Time',NULL,NULL),(743,'kasaragod','kasaragod',74.9833297729492,12.5,12,'+05:30','India Standard Time',NULL,NULL),(744,'kasauli','kasauli',76.9672241210938,30.8997230529785,12,'+05:30','India Standard Time',NULL,NULL),(745,'kathmandu','kathmandu',85.3165893554688,27.7000007629395,73,'+05:45','Nepal Standard Time',NULL,NULL),(746,'kaunas','kaunas',23.8999996185303,54.9000015258789,131,'+02:00','FLE Standard Time',NULL,NULL),(747,'kawasaki','kawasaki',139.714172363281,35.5241661071777,13,'+09:00','Tokyo Standard Time',NULL,NULL),(748,'kazan','kazan',49.1333351135254,55.75,30,'+04:00','Russian Standard Time',NULL,NULL),(749,'keel','keel',-10.0838890075684,53.9758338928223,41,'','GMT Standard Time',NULL,NULL),(750,'kelowna, bc','kelowna, bc',-119.493614196777,49.8836097717285,2,'-08:00','Pacific Standard Time',NULL,NULL),(751,'kemerovo','kemerovo',86.0524978637695,55.3713874816895,30,'+07:00','Novosibirsk Standard Time',NULL,NULL),(752,'kendari','kendari',122.521110534668,-3.96861100196838,26,'+08:00','Singapore Standard Time',NULL,NULL),(753,'kerikeri','kerikeri',173.951385498047,-35.2244453430176,48,'+12:00','New Zealand Standard Time',NULL,NULL),(754,'khabarovsk','khabarovsk',135.116668701172,48.4166679382324,30,'+11:00','Khabarovsk Standard Time',NULL,NULL),(755,'kharkov','kharkov',36.2302780151367,49.9936103820801,24,'+02:00','Ukraine Standard Time',NULL,NULL),(756,'khartoum','khartoum',32.533332824707,15.5833330154419,132,'+03:00','E. Africa Standard Time',NULL,NULL),(757,'kiel','kiel',10.1166667938232,54.3333320617676,52,'+01:00','W. Europe Standard Time',NULL,NULL),(758,'kiev','kiev',30.5166664123535,50.4330558776855,24,'+02:00','Ukraine Standard Time',NULL,NULL),(759,'kigali','kigali',30.0666675567627,-1.95000004768372,133,'+02:00','South Africa Standard Time',NULL,NULL),(760,'killarney','killarney',-9.51666641235352,52.0666656494141,41,'','GMT Standard Time',NULL,NULL),(761,'kimberley','kimberley',24.7625007629395,-28.7433338165283,77,'+02:00','South Africa Standard Time',NULL,NULL),(762,'kingston','kingston',-75.1999969482422,17.966667175293,134,'-05:00','SA Pacific Standard Time',NULL,NULL),(763,'kingston, norfolk island','kingston, norfolk island',167.933334350586,-29.0499992370605,10,'+11:30','Norfolk Island Standard Time',NULL,NULL),(764,'kingston, on','kingston, on',-76.5,44.2333335876465,2,'-05:00','Eastern Standard Time',NULL,NULL),(765,'kingstown','kingstown',-61.2666664123535,13.1999998092651,135,'-04:00','SA Western Standard Time',NULL,NULL),(766,'kinshasa','kinshasa',15.3000001907349,-4.31666660308838,136,'+01:00','W. Central Africa Standard Time',NULL,NULL),(767,'kiruna','kiruna',20.2666664123535,67.8499984741211,115,'+01:00','W. Europe Standard Time',NULL,NULL),(768,'kitchener, on','kitchener, on',-80.5,43.4500007629395,2,'-05:00','Eastern Standard Time',NULL,NULL),(769,'knysna','knysna',23.0819435119629,-34.0647239685059,77,'+02:00','South Africa Standard Time',NULL,NULL),(770,'kochi','kochi',76.216667175293,10.0166664123535,12,'+05:30','India Standard Time',NULL,NULL),(771,'kodaikanal','kodaikanal',77.4875030517578,10.2355556488037,12,'+05:30','India Standard Time',NULL,NULL),(772,'kolhapur','kolhapur',74.2263870239258,16.6977787017822,12,'+05:30','India Standard Time',NULL,NULL),(773,'kolkata','kolkata',88.3695983886719,22.533332824707,12,'+05:30','India Standard Time',NULL,NULL),(774,'koloa, hi','koloa, hi',-159.469161987305,21.906665802002,8,'-10:00','Hawaiian Standard Time',NULL,NULL),(775,'kolobrzeg','kolobrzeg',15.5697221755981,54.1816673278809,116,'+01:00','Central European Standard Time',NULL,NULL),(776,'kolomna','kolomna',38.7777786254883,55.0869445800781,30,'+04:00','Russian Standard Time',NULL,NULL),(777,'kolonia','kolonia',158.208892822266,6.96083354949951,137,'+11:00','Central Pacific Standard Time',NULL,NULL),(778,'konark','konark',86.1999969482422,19.8999996185303,12,'+05:30','India Standard Time',NULL,NULL),(779,'kone','kone',164.853607177734,-21.0638885498047,138,'+11:00','Central Pacific Standard Time',NULL,NULL),(780,'konin','konin',18.2511119842529,52.2230567932129,116,'+01:00','Central European Standard Time',NULL,NULL),(781,'koror','koror',134.483337402344,7.34999990463257,139,'+09:00','Tokyo Standard Time',NULL,NULL),(782,'kos','kos',27.286111831665,36.8974990844727,47,'+02:00','FLE Standard Time',NULL,NULL),(783,'kosciusko, ms','kosciusko, ms',-89.5833358764648,33.0499992370605,8,'-06:00','Central Standard Time',NULL,NULL),(784,'kostroma','kostroma',40.9500007629395,57.7666664123535,30,'+04:00','Russian Standard Time',NULL,NULL),(785,'kota kinabalu','kota kinabalu',116.115837097168,5.97638893127441,86,'+08:00','Singapore Standard Time',NULL,NULL),(786,'kotka','kotka',26.9333324432373,60.466667175293,125,'+02:00','FLE Standard Time',NULL,NULL),(787,'kovrov','kovrov',41.3333320617676,56.3666648864746,30,'+04:00','Russian Standard Time',NULL,NULL),(788,'kowloon','kowloon',114.183334350586,22.2999992370605,33,'+08:00','China Standard Time',NULL,NULL),(789,'krakow','krakow',19.9274997711182,50.0552787780762,116,'+01:00','Central European Standard Time',NULL,NULL),(790,'krasnoyarsk','krasnoyarsk',92.7666702270508,56.0083351135254,30,'+08:00','Krasnoyarsk Standard Time',NULL,NULL),(791,'kristiansand','kristiansand',8,58.1500015258789,71,'+01:00','W. Europe Standard Time',NULL,NULL),(792,'kristianstad','kristianstad',14.1666669845581,56.033332824707,115,'+01:00','W. Europe Standard Time',NULL,NULL),(793,'kronstadt','kronstadt',29.783332824707,59.9833335876465,30,'+04:00','Russian Standard Time',NULL,NULL),(794,'kuala lumpur','kuala lumpur',101.700012207031,3.16670227050781,86,'+08:00','Singapore Standard Time',NULL,NULL),(795,'kuching','kuching',110.344169616699,1.53083336353302,86,'+08:00','Singapore Standard Time',NULL,NULL),(796,'kulusuk','kulusuk',-37.1875,65.5680541992188,140,'-03:00','Greenland Standard Time',NULL,NULL),(797,'kumanovo','kumanovo',21.7211112976074,42.1305541992188,141,'+01:00','Central European Standard Time',NULL,NULL),(798,'kumbakonam','kumbakonam',79.3833312988281,10.9666662216187,12,'+05:30','India Standard Time',NULL,NULL),(799,'kungur','kungur',56.9500007629395,57.4333343505859,30,'+06:00','Ekaterinburg Standard Time',NULL,NULL),(800,'kunming','kunming',102.683334350586,25.0666675567627,33,'+08:00','China Standard Time',NULL,NULL),(801,'kupang','kupang',123.583335876465,-10.1666669845581,26,'+08:00','Singapore Standard Time',NULL,NULL),(802,'kurgan','kurgan',65.3422241210938,55.4536094665527,30,'+06:00','Ekaterinburg Standard Time',NULL,NULL),(803,'kursk','kursk',36.1666641235352,51.7333335876465,30,'+04:00','Russian Standard Time',NULL,NULL),(804,'kurunegala','kurunegala',80.3666687011719,7.48333311080933,95,'+05:30','India Standard Time',NULL,NULL),(805,'kuwait','kuwait',48,29.3333339691162,15,'+03:00','Arab Standard Time',NULL,NULL),(806,'kyaikto','kyaikto',97.0186080932617,17.3086109161377,142,'+06:30','Myanmar Standard Time',NULL,NULL),(807,'kyoto','kyoto',135.75,35.0166664123535,13,'+09:00','Tokyo Standard Time',NULL,NULL),(808,'la jolla, ca','la jolla, ca',-117.274719238281,32.8474998474121,8,'-08:00','Pacific Standard Time',NULL,NULL),(809,'la libertad','la libertad',-89.283332824707,13.5666666030884,143,'-06:00','Central America Standard Time',NULL,NULL),(810,'la paz','la paz',-68.0149993896484,-16.0499992370605,144,'-04:00','SA Western Standard Time',NULL,NULL),(811,'la paz','la paz',-110.317497253418,24.1386108398438,6,'-07:00','Mexico Standard Time 2',NULL,NULL),(812,'la rioja','la rioja',-66.8547210693359,-29.4127769470215,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(813,'la union','la union',-87.8499984741211,13.3333330154419,143,'-06:00','Central America Standard Time',NULL,NULL),(814,'labuan','labuan',115.245834350586,5.29138898849487,86,'+08:00','Singapore Standard Time',NULL,NULL),(815,'lafayette, la','lafayette, la',-92.0197219848633,30.2241668701172,8,'-06:00','Central Standard Time',NULL,NULL),(816,'lagos','lagos',3.46666669845581,6.44999980926514,5,'+01:00','W. Central Africa Standard Time',NULL,NULL),(817,'lahore','lahore',74.3405532836914,31.5450000762939,54,'+05:00','Pakistan Standard Time',NULL,NULL),(818,'lakeland, fl','lakeland, fl',-81.9497222900391,28.0394439697266,8,'-05:00','Eastern Standard Time',NULL,NULL),(819,'lansing, mi','lansing, mi',-84.5466690063477,42.7336120605469,8,'-05:00','Eastern Standard Time',NULL,NULL),(820,'lanzhou','lanzhou',103.75,36.0666656494141,33,'+08:00','China Standard Time',NULL,NULL),(821,'las varas','las varas',-105.135559082031,21.1786117553711,6,'-07:00','Mexico Standard Time 2',NULL,NULL),(822,'las vegas, nv','las vegas, nv',-115.24666595459,36.2330551147461,8,'-08:00','Pacific Standard Time',NULL,NULL),(823,'latakia','latakia',35.7924995422363,35.5213890075684,100,'+02:00','Syria Standard Time',NULL,NULL),(824,'launceston','launceston',147.133331298828,-41.4500007629395,10,'+10:00','Tasmania Standard Time',NULL,NULL),(825,'le havre','le havre',0.133333340287209,49.5,28,'+01:00','Romance Standard Time',NULL,NULL),(826,'leeds','leeds',-1.5,53.8166656494141,3,'','GMT Standard Time',NULL,NULL),(827,'leicester','leicester',-1.13333332538605,52.6333351135254,3,'','GMT Standard Time',NULL,NULL),(828,'leipzig','leipzig',12.3999996185303,51.3499984741211,52,'+01:00','W. Europe Standard Time',NULL,NULL),(829,'leixlip','leixlip',-6.48888874053955,53.366943359375,41,'','GMT Standard Time',NULL,NULL),(830,'leon','leon',-5.56666660308838,42.5999984741211,21,'+01:00','Romance Standard Time',NULL,NULL),(831,'leon','leon',-101.680557250977,21.1236114501953,6,'-06:00','Mexico Standard Time',NULL,NULL),(832,'lexington, ky','lexington, ky',-84.4952774047852,38.031665802002,8,'-05:00','Eastern Standard Time',NULL,NULL),(833,'libreville','libreville',9.4166669845581,0.5,145,'+01:00','W. Central Africa Standard Time',NULL,NULL),(834,'lille','lille',3.06666660308838,50.6333351135254,28,'+01:00','Romance Standard Time',NULL,NULL),(835,'lilongwe','lilongwe',33.7666664123535,-13.9833335876465,76,'+02:00','South Africa Standard Time',NULL,NULL),(836,'lima','lima',-77.0500030517578,-12.0500001907349,39,'-05:00','SA Pacific Standard Time',NULL,NULL),(837,'limassol','limassol',33,35,146,'+02:00','FLE Standard Time',NULL,NULL),(838,'limerick','limerick',-8.63333320617676,52.6666679382324,41,'','GMT Standard Time',NULL,NULL),(839,'limoux','limoux',2.2213888168335,43.054443359375,28,'+01:00','Romance Standard Time',NULL,NULL),(840,'lincoln, ne','lincoln, ne',-96.7024993896484,40.8136100769043,8,'-06:00','Central Standard Time',NULL,NULL),(841,'linkoping','linkoping',15.6255559921265,58.4158325195312,115,'+01:00','W. Europe Standard Time',NULL,NULL),(842,'lipetsk','lipetsk',39.5666656494141,52.6166648864746,30,'+04:00','Russian Standard Time',NULL,NULL),(843,'lisbon','lisbon',-9.13333320617676,38.716667175293,50,'','GMT Standard Time',NULL,NULL),(844,'lismore','lismore',153.278610229492,-28.8125,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(845,'little rock, ar','little rock, ar',-92.2788925170898,34.7244453430176,8,'-06:00','Central Standard Time',NULL,NULL),(846,'liverpool','liverpool',-2.96666669845581,53.4166679382324,3,'','GMT Standard Time',NULL,NULL),(847,'ljubljana','ljubljana',14.514404296875,46.0499992370605,147,'+01:00','Central Europe Standard Time',NULL,NULL),(848,'lome','lome',1.35000002384186,6.16666650772095,148,'','Greenwich Standard Time',NULL,NULL),(849,'london','london',0.300000011920929,51.466667175293,3,'','GMT Standard Time',NULL,NULL),(850,'london, on','london, on',-81.2538909912109,42.9824981689453,2,'-05:00','Eastern Standard Time',NULL,NULL),(851,'long beach, ca','long beach, ca',-118.151947021484,33.789722442627,8,'-08:00','Pacific Standard Time',NULL,NULL),(852,'long branch, nj','long branch, nj',-73.9905548095703,40.2958335876465,8,'-05:00','Eastern Standard Time',NULL,NULL),(853,'longyearbyen','longyearbyen',15.6499996185303,78.216667175293,149,'+01:00','W. Europe Standard Time',NULL,NULL),(854,'los angeles, ca','los angeles, ca',-118.24333190918,34.0522232055664,8,'-08:00','Pacific Standard Time',NULL,NULL),(855,'los mochis','los mochis',-108.98722076416,25.7916660308838,6,'-07:00','Mexico Standard Time 2',NULL,NULL),(856,'louisville, ky','louisville, ky',-85.7666702270508,38.25,8,'-05:00','Eastern Standard Time',NULL,NULL),(857,'luancheng','luancheng',114.650001525879,37.8833351135254,33,'+08:00','China Standard Time',NULL,NULL),(858,'luanda','luanda',13.3333330154419,-7.16666650772095,150,'+01:00','W. Central Africa Standard Time',NULL,NULL),(859,'lubbock, tx','lubbock, tx',-101.855278015137,33.5777778625488,8,'-06:00','Central Standard Time',NULL,NULL),(860,'luchegorsk','luchegorsk',134.300003051758,46.4333343505859,30,'+11:00','Vladivostok Standard Time',NULL,NULL),(861,'lucknow','lucknow',80.9166641235352,26.8500003814697,12,'+05:30','India Standard Time',NULL,NULL),(862,'lugano','lugano',8.95333290100098,46.0033340454102,72,'+01:00','W. Europe Standard Time',NULL,NULL),(863,'lugansk','lugansk',39.2983322143555,48.5594444274902,24,'+02:00','Ukraine Standard Time',NULL,NULL),(864,'lulea','lulea',22.216667175293,65.5833358764648,115,'+01:00','W. Europe Standard Time',NULL,NULL),(865,'lumbini','lumbini',83.263053894043,27.4874992370605,73,'+05:45','Nepal Standard Time',NULL,NULL),(866,'lund','lund',13.192777633667,55.7027778625488,115,'+01:00','W. Europe Standard Time',NULL,NULL),(867,'lusaka','lusaka',28.283332824707,-15.3999996185303,151,'+02:00','South Africa Standard Time',NULL,NULL),(868,'luxembourg','luxembourg',6.15000009536743,49.6166648864746,152,'+01:00','Romance Standard Time',NULL,NULL),(869,'luxor','luxor',32.6391677856445,25.7005558013916,19,'+02:00','Egypt Standard Time',NULL,NULL),(870,'lviv','lviv',24,49.8330574035645,24,'+02:00','Ukraine Standard Time',NULL,NULL),(871,'lyon','lyon',4.83222198486328,45.7577781677246,28,'+01:00','Romance Standard Time',NULL,NULL),(872,'macapa','macapa',-51.0666656494141,0.0344444438815117,42,'-03:00','SA Eastern Standard Time',NULL,NULL),(873,'macau','macau',113.550003051758,22.2000007629395,33,'+08:00','China Standard Time',NULL,NULL),(874,'mackay','mackay',149.183334350586,-21.1499996185303,10,'+10:00','E. Australia Standard Time',NULL,NULL),(875,'madikeri','madikeri',75.75,12.4166660308838,12,'+05:30','India Standard Time',NULL,NULL),(876,'madison, wi','madison, wi',-89.4008331298828,43.0630569458008,8,'-06:00','Central Standard Time',NULL,NULL),(877,'madrid','madrid',-3.68330383300781,40.3999938964844,21,'+01:00','Romance Standard Time',NULL,NULL),(878,'madurai','madurai',78.1166687011719,9.9166669845581,12,'+05:30','India Standard Time',NULL,NULL),(879,'magadan','magadan',150.799987792969,59.5666961669922,30,'+12:00','Magadan Standard Time',NULL,NULL),(880,'magdeburg','magdeburg',11.6166667938232,52.1333351135254,52,'+01:00','W. Europe Standard Time',NULL,NULL),(881,'magnolia, tx','magnolia, tx',-95.7505569458008,30.2091674804688,8,'-06:00','Central Standard Time',NULL,NULL),(882,'mahabalipuram','mahabalipuram',80.1916656494141,12.6166667938232,12,'+05:30','India Standard Time',NULL,NULL),(883,'mainz','mainz',8.26749992370605,49.9949989318848,52,'+01:00','W. Europe Standard Time',NULL,NULL),(884,'majuro','majuro',171.066665649414,7.11666679382324,153,'+12:00','Marshall Islands Standard Time',NULL,NULL),(885,'makassar','makassar',119.412223815918,-5.15194463729858,26,'+08:00','Singapore Standard Time',NULL,NULL),(886,'malabo','malabo',8.78333377838135,3.75,154,'+01:00','W. Central Africa Standard Time',NULL,NULL),(887,'malaga','malaga',-4.41666650772095,36.716667175293,21,'+01:00','Romance Standard Time',NULL,NULL),(888,'male','male',73.5,4.16666650772095,155,'+05:00','West Asia Standard Time',NULL,NULL),(889,'malmo','malmo',13.0013885498047,55.6033325195312,115,'+01:00','W. Europe Standard Time',NULL,NULL),(890,'mamoudzou','mamoudzou',45.216667175293,-12.7833337783813,156,'+03:00','E. Africa Standard Time',NULL,NULL),(891,'managua','managua',-85.6999969482422,12.1000003814697,92,'-06:00','Central America Standard Time',NULL,NULL),(892,'manama','manama',50.5999984741211,26.2000007629395,157,'+03:00','Arab Standard Time',NULL,NULL),(893,'manaus','manaus',-60.0166664123535,-3.11666655540466,42,'-04:00','SA Western Standard Time',NULL,NULL),(894,'manchester','manchester',-2.26666665077209,53.4833335876465,3,'','GMT Standard Time',NULL,NULL),(895,'mandalay','mandalay',96.0833358764648,21.9750003814697,142,'+06:30','Myanmar Standard Time',NULL,NULL),(896,'mandarmoni','mandarmoni',87.658332824707,21.6502780914307,12,'+05:30','India Standard Time',NULL,NULL),(897,'mandurah','mandurah',115.75,-32.533332824707,10,'+08:00','W. Australia Standard Time',NULL,NULL),(898,'mangalia','mangalia',28.5833339691162,43.8166656494141,38,'+02:00','FLE Standard Time',NULL,NULL),(899,'mangalore','mangalore',74.8499984741211,12.8666667938232,12,'+05:30','India Standard Time',NULL,NULL),(900,'manila','manila',121,14.5833330154419,51,'+08:00','Singapore Standard Time',NULL,NULL),(901,'manisa','manisa',27.4297218322754,38.6222229003906,16,'+02:00','Turkey Standard Time',NULL,NULL),(902,'mannheim','mannheim',8.47666645050049,49.4847221374512,52,'+01:00','W. Europe Standard Time',NULL,NULL),(903,'manzanillo','manzanillo',-77.1166687011719,20.3500003814697,93,'-05:00','Cuba Standard Time',NULL,NULL),(904,'manzanillo','manzanillo',-104.317222595215,19.0505561828613,6,'-06:00','Mexico Standard Time',NULL,NULL),(905,'maputo','maputo',32.533332824707,-25.966667175293,91,'+02:00','South Africa Standard Time',NULL,NULL),(906,'maram bazar','maram bazar',94.1369476318359,25.4755554199219,12,'+05:30','India Standard Time',NULL,NULL),(907,'marawi','marawi',124.291946411133,8.00277805328369,51,'+08:00','Singapore Standard Time',NULL,NULL),(908,'marmaris','marmaris',28.2708339691162,36.8547210693359,16,'+02:00','Turkey Standard Time',NULL,NULL),(909,'marrakech','marrakech',-8,31.6333332061768,87,'','Morocco Standard Time',NULL,NULL),(910,'marseille','marseille',5.38333320617676,43.283332824707,28,'+01:00','Romance Standard Time',NULL,NULL),(911,'masafi','masafi',56.164722442627,25.3033332824707,4,'+04:00','Arabian Standard Time',NULL,NULL),(912,'maseru','maseru',27.4833335876465,-29.2999992370605,158,'+02:00','South Africa Standard Time',NULL,NULL),(913,'masohi','masohi',128.923614501953,-3.34027767181396,26,'+09:00','Tokyo Standard Time',NULL,NULL),(914,'mata-utu','mata-utu',-176.16667175293,-13.3000001907349,159,'+12:00','Marshall Islands Standard Time',NULL,NULL),(915,'matale','matale',80.6166687011719,7.46666669845581,95,'+05:30','India Standard Time',NULL,NULL),(916,'matamoros','matamoros',-97.5022201538086,25.8611106872559,6,'-06:00','Central Standard Time',NULL,NULL),(917,'mataram','mataram',116.106941223145,-8.58194446563721,26,'+08:00','Singapore Standard Time',NULL,NULL),(918,'mathura','mathura',77.6736145019531,27.4925003051758,12,'+05:30','India Standard Time',NULL,NULL),(919,'mazari sharif','mazari sharif',67.1080551147461,36.7075004577637,129,'+04:30','Afghanistan Standard Time',NULL,NULL),(920,'mazatlan','mazatlan',-106.416664123535,23.216667175293,6,'-07:00','Mexico Standard Time 2',NULL,NULL),(921,'mbabane','mbabane',31.1499996185303,-26.3166675567627,160,'+02:00','South Africa Standard Time',NULL,NULL),(922,'mbour','mbour',-16.966667175293,14.4166669845581,99,'','Greenwich Standard Time',NULL,NULL),(923,'mdina','mdina',14.4016666412354,35.8858337402344,161,'+01:00','W. Europe Standard Time',NULL,NULL),(924,'mecca','mecca',39.8166656494141,21.4166660308838,14,'+03:00','Arab Standard Time',NULL,NULL),(925,'medan','medan',98.6833343505859,3.58333325386047,26,'+07:00','SE Asia Standard Time',NULL,NULL),(926,'medellin','medellin',-75.5752792358398,6.23583316802979,78,'-05:00','SA Pacific Standard Time',NULL,NULL),(927,'medina','medina',39.6202774047852,24.4608325958252,14,'+03:00','Arab Standard Time',NULL,NULL),(928,'melaque','melaque',-104.703887939453,19.2252769470215,6,'-06:00','Mexico Standard Time',NULL,NULL),(929,'melbourne','melbourne',144.966705322266,-37.8166961669922,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(930,'melbourne, fl','melbourne, fl',-80.5999984741211,28.0833339691162,8,'-05:00','Eastern Standard Time',NULL,NULL),(931,'memphis, tn','memphis, tn',-90.0500030517578,35.1500015258789,8,'-06:00','Central Standard Time',NULL,NULL),(932,'mendoza','mendoza',-68.8163909912109,-32.8824996948242,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(933,'menlo park, ca','menlo park, ca',-122.181114196777,37.4538879394531,8,'-08:00','Pacific Standard Time',NULL,NULL),(934,'merida','merida',-89.615837097168,20.9797229766846,6,'-06:00','Mexico Standard Time',NULL,NULL),(935,'mexicali','mexicali',-115.466667175293,32.6500015258789,6,'-08:00','Pacific Standard Time',NULL,NULL),(936,'mexico city','mexico city',-99.133056640625,19.4330558776855,6,'-06:00','Mexico Standard Time',NULL,NULL),(937,'miami, fl','miami, fl',-80.1902770996094,25.7741661071777,8,'-05:00','Eastern Standard Time',NULL,NULL),(938,'milan','milan',9.18333339691162,45.466667175293,31,'+01:00','W. Europe Standard Time',NULL,NULL),(939,'mill valley, ca','mill valley, ca',-122.544998168945,37.9061126708984,8,'-08:00','Pacific Standard Time',NULL,NULL),(940,'milwaukee, wi','milwaukee, wi',-87.9000015258789,43.033332824707,8,'-06:00','Central Standard Time',NULL,NULL),(941,'minneapolis, mn','minneapolis, mn',-93.2644424438477,44.9775009155273,8,'-06:00','Central Standard Time',NULL,NULL),(942,'minsk','minsk',27.5666904449463,53.8999900817871,162,'+03:00','Belarus Standard Time',NULL,NULL),(943,'miramar, fl','miramar, fl',-80.333610534668,25.9786109924316,8,'-05:00','Eastern Standard Time',NULL,NULL),(944,'mission, bc','mission, bc',-122.300003051758,49.1333312988281,2,'-08:00','Pacific Standard Time',NULL,NULL),(945,'mississauga, on','mississauga, on',-79.6263885498047,43.5486106872559,2,'-05:00','Eastern Standard Time',NULL,NULL),(946,'mo','mo',14.1833333969116,66.3333358764648,71,'+01:00','W. Europe Standard Time',NULL,NULL),(947,'mobile, al','mobile, al',-88.0430526733398,30.6944446563721,8,'-06:00','Central Standard Time',NULL,NULL),(948,'mogadishu','mogadishu',45.3499984741211,2.03333330154419,163,'+03:00','E. Africa Standard Time',NULL,NULL),(949,'molalla, or','molalla, or',-122.577224731445,45.1474990844727,8,'-08:00','Pacific Standard Time',NULL,NULL),(950,'monaco','monaco',7.41888904571533,43.7324981689453,164,'+01:00','Romance Standard Time',NULL,NULL),(951,'moncton, nb','moncton, nb',-64.775276184082,46.0944442749023,2,'-04:00','Atlantic Standard Time',NULL,NULL),(952,'monrovia','monrovia',-10.7833337783813,6.30000019073486,165,'','Greenwich Standard Time',NULL,NULL),(953,'monte carlo','monte carlo',7.42555570602417,43.7405548095703,164,'+01:00','Romance Standard Time',NULL,NULL),(954,'monterey, ca','monterey, ca',-121.894721984863,36.6002769470215,8,'-08:00','Pacific Standard Time',NULL,NULL),(955,'monterrey','monterrey',-100.316703796387,25.6667022705078,6,'-06:00','Mexico Standard Time',NULL,NULL),(956,'montevideo','montevideo',-56.1500015258789,-34.9000015258789,166,'-03:00','Uruguay Standard Time',NULL,NULL),(957,'montgomery, al','montgomery, al',-86.2997207641602,32.3755569458008,8,'-06:00','Central Standard Time',NULL,NULL),(958,'montgomery, tx','montgomery, tx',-95.6961135864258,30.3880558013916,8,'-06:00','Central Standard Time',NULL,NULL),(959,'montpelier, vt','montpelier, vt',-72.571662902832,44.2627792358398,8,'-05:00','Eastern Standard Time',NULL,NULL),(960,'montpellier','montpellier',3.86666655540466,43.6166648864746,28,'+01:00','Romance Standard Time',NULL,NULL),(961,'montpeyroux','montpeyroux',3.50500011444092,43.695556640625,28,'+01:00','Romance Standard Time',NULL,NULL),(962,'montreal, qc','montreal, qc',-73.6391677856445,45.5455551147461,2,'-05:00','Eastern Standard Time',NULL,NULL),(963,'moroni','moroni',43.25,-11.6999998092651,167,'+03:00','E. Africa Standard Time',NULL,NULL),(964,'moscow','moscow',37.5833320617676,55.752197265625,30,'+04:00','Russian Standard Time',NULL,NULL),(965,'motul','motul',-89.2836074829102,21.0944442749023,6,'-06:00','Mexico Standard Time',NULL,NULL),(966,'mount hagen','mount hagen',144.220001220703,-5.86472225189209,168,'+10:00','West Pacific Standard Time',NULL,NULL),(967,'mount shasta city, ca','mount shasta city, ca',-122.310554504395,41.310001373291,8,'-08:00','Pacific Standard Time',NULL,NULL),(968,'mountain view, ca','mountain view, ca',-122.083335876465,37.3833351135254,8,'-08:00','Pacific Standard Time',NULL,NULL),(969,'mudumalai','mudumalai',76.5830535888672,11.5763893127441,12,'+05:30','India Standard Time',NULL,NULL),(970,'mukachevo','mukachevo',22.716667175293,48.4500007629395,24,'+02:00','Ukraine Standard Time',NULL,NULL),(971,'multan','multan',71.4580535888672,30.1902770996094,54,'+05:00','Pakistan Standard Time',NULL,NULL),(972,'mumbai','mumbai',72.8499984741211,18.9333324432373,12,'+05:30','India Standard Time',NULL,NULL),(973,'munich','munich',11.5833330154419,48.1333351135254,52,'+01:00','W. Europe Standard Time',NULL,NULL),(974,'munnar','munnar',77.0613861083984,10.0847225189209,12,'+05:30','India Standard Time',NULL,NULL),(975,'murmansk','murmansk',33.1333351135254,68.9833297729492,30,'+04:00','Russian Standard Time',NULL,NULL),(976,'murom','murom',42.0166664123535,55.5666656494141,30,'+04:00','Russian Standard Time',NULL,NULL),(977,'murree','murree',73.3938903808594,33.9063873291016,54,'+05:00','Pakistan Standard Time',NULL,NULL),(978,'muscat','muscat',58.5833320617676,23.6000003814697,169,'+04:00','Arabian Standard Time',NULL,NULL),(979,'myrtle beach, sc','myrtle beach, sc',-78.8941650390625,33.6966667175293,8,'-05:00','Eastern Standard Time',NULL,NULL),(980,'mysore','mysore',76.6394424438477,12.2958335876465,12,'+05:30','India Standard Time',NULL,NULL),(981,'nadiad','nadiad',72.870002746582,22.7000007629395,12,'+05:30','India Standard Time',NULL,NULL),(982,'nagasaki','nagasaki',129.866668701172,32.7666664123535,13,'+09:00','Tokyo Standard Time',NULL,NULL),(983,'nagoya','nagoya',136.91667175293,35.1500015258789,13,'+09:00','Tokyo Standard Time',NULL,NULL),(984,'nagpur','nagpur',79.0891647338867,21.155834197998,12,'+05:30','India Standard Time',NULL,NULL),(985,'naha','naha',127.692497253418,26.2047214508057,13,'+09:00','Tokyo Standard Time',NULL,NULL),(986,'nairobi','nairobi',36.8166961669922,-1.28329002857208,171,'+03:00','E. Africa Standard Time',NULL,NULL),(987,'nakhodka','nakhodka',132.866668701172,42.8163871765137,30,'+11:00','Vladivostok Standard Time',NULL,NULL),(988,'nanaimo, bc','nanaimo, bc',-123.936668395996,49.1644439697266,2,'-08:00','Pacific Standard Time',NULL,NULL),(989,'nanjing','nanjing',118.783332824707,32.0499992370605,33,'+08:00','China Standard Time',NULL,NULL),(990,'nantes','nantes',-1.56666672229767,47.216667175293,28,'+01:00','Romance Standard Time',NULL,NULL),(991,'napier','napier',176.899719238281,-39.5050010681152,48,'+12:00','New Zealand Standard Time',NULL,NULL),(992,'naples','naples',14.2527780532837,40.8400001525879,31,'+01:00','W. Europe Standard Time',NULL,NULL),(993,'narvik','narvik',17.4333324432373,68.4499969482422,71,'+01:00','W. Europe Standard Time',NULL,NULL),(994,'nashville, tn','nashville, tn',-86.783332824707,36.1666679382324,8,'-06:00','Central Standard Time',NULL,NULL),(995,'nassau','nassau',-77.3333358764648,25.0666675567627,172,'-05:00','Eastern Standard Time',NULL,NULL),(996,'navasota, tx','navasota, tx',-96.0833358764648,30.3833332061768,8,'-06:00','Central Standard Time',NULL,NULL),(997,'navi mumbai','navi mumbai',73.0297241210938,19.0330562591553,12,'+05:30','India Standard Time',NULL,NULL),(998,'negombo','negombo',79.8341674804688,7.20944452285767,95,'+05:30','India Standard Time',NULL,NULL),(999,'neuquen','neuquen',-68.0666656494141,-38.9500007629395,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(1000,'new delhi','new delhi',77.2167053222656,28.6166667938232,12,'+05:30','India Standard Time',NULL,NULL),(1001,'new orleans, la','new orleans, la',-90.0688858032227,29.953332901001,8,'-06:00','Central Standard Time',NULL,NULL),(1002,'new ross','new ross',-6.94999980926514,52.4000015258789,41,'','GMT Standard Time',NULL,NULL),(1003,'new westminster, bc','new westminster, bc',-122.91471862793,49.2036094665527,2,'-08:00','Pacific Standard Time',NULL,NULL),(1004,'new york, ny','new york, ny',-73.916389465332,40.7333335876465,8,'-05:00','Eastern Standard Time',NULL,NULL),(1005,'newark, nj','newark, nj',-74.1725006103516,40.7355537414551,8,'-05:00','Eastern Standard Time',NULL,NULL),(1006,'newcastle','newcastle',151.781112670898,-32.9263877868652,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(1007,'newcastle upon tyne','newcastle upon tyne',-1.61027777194977,54.9758338928223,3,'','GMT Standard Time',NULL,NULL),(1008,'newport','newport',-2.98333334922791,51.5999984741211,3,'','GMT Standard Time',NULL,NULL),(1009,'niagara falls, ny','niagara falls, ny',-79.0500030517578,43.0999984741211,8,'-05:00','Eastern Standard Time',NULL,NULL),(1010,'niagara falls, on','niagara falls, on',-79.0999984741211,43.0999984741211,2,'-05:00','Eastern Standard Time',NULL,NULL),(1011,'niamey','niamey',2.11666655540466,13.5166664123535,102,'+01:00','W. Central Africa Standard Time',NULL,NULL),(1012,'nice','nice',7.26666688919067,43.7000007629395,28,'+01:00','Romance Standard Time',NULL,NULL),(1013,'nicosia','nicosia',33.3666648864746,35.1666679382324,146,'+02:00','FLE Standard Time',NULL,NULL),(1014,'niigata','niigata',139.050003051758,37.9166679382324,13,'+09:00','Tokyo Standard Time',NULL,NULL),(1015,'nikolaev','nikolaev',32.0163879394531,46.966667175293,24,'+02:00','Ukraine Standard Time',NULL,NULL),(1016,'nimes','nimes',4.34999990463257,43.8499984741211,28,'+01:00','Romance Standard Time',NULL,NULL),(1017,'ningbo','ningbo',121.543891906738,29.8683338165283,33,'+08:00','China Standard Time',NULL,NULL),(1018,'nizhniy novgorod','nizhniy novgorod',43.9333343505859,56.283332824707,30,'+04:00','Russian Standard Time',NULL,NULL),(1019,'nogales','nogales',-110.944725036621,31.3308334350586,6,'-07:00','US Mountain Standard Time',NULL,NULL),(1020,'nome, ak','nome, ak',-164.600006103516,64.5330581665039,8,'-09:00','Alaskan Standard Time',NULL,NULL),(1021,'norfolk, va','norfolk, va',-76.283332824707,36.8499984741211,8,'-05:00','Eastern Standard Time',NULL,NULL),(1022,'north bay, on','north bay, on',-79.4341659545898,46.3191680908203,2,'-05:00','Eastern Standard Time',NULL,NULL),(1023,'north bend, or','north bend, or',-124.22444152832,43.4063873291016,8,'-08:00','Pacific Standard Time',NULL,NULL),(1024,'north ryde','north ryde',151.124450683594,-33.7966651916504,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(1025,'norwich','norwich',1.28333330154419,52.6500015258789,3,'','GMT Standard Time',NULL,NULL),(1026,'nouakchott','nouakchott',-15.9833335876465,18.0833339691162,173,'','Greenwich Standard Time',NULL,NULL),(1027,'noumea','noumea',166.449996948242,-22.2666664123535,138,'+11:00','Central Pacific Standard Time',NULL,NULL),(1028,'novgorod','novgorod',31.283332824707,58.5499992370605,30,'+04:00','Russian Standard Time',NULL,NULL),(1029,'novorossiysk','novorossiysk',37.783332824707,44.716667175293,30,'+04:00','Russian Standard Time',NULL,NULL),(1030,'novosibirsk','novosibirsk',82.9166641235352,55.0411071777344,30,'+07:00','Novosibirsk Standard Time',NULL,NULL),(1031,'nuevo laredo','nuevo laredo',-99.5605545043945,27.4811115264893,6,'-06:00','Central Standard Time',NULL,NULL),(1032,'nurnberg','nurnberg',11.0666666030884,49.4500007629395,52,'+01:00','W. Europe Standard Time',NULL,NULL),(1033,'nuuk','nuuk',-51.716667175293,64.1833343505859,140,'-03:00','Greenland Standard Time',NULL,NULL),(1034,'odense','odense',10.390832901001,55.3963890075684,1,'+01:00','Romance Standard Time',NULL,NULL),(1035,'odessa','odessa',30.716667175293,46.466667175293,24,'+02:00','Ukraine Standard Time',NULL,NULL),(1036,'ohrid','ohrid',20.8194446563721,41.1216659545898,141,'+01:00','Central European Standard Time',NULL,NULL),(1037,'ojinaga','ojinaga',-104.417778015137,29.5558338165283,6,'-06:00','Central Standard Time',NULL,NULL),(1038,'okara','okara',73.4483337402344,30.8013896942139,54,'+05:00','Pakistan Standard Time',NULL,NULL),(1039,'okha','okha',142.933334350586,53.5833320617676,30,'+11:00','Khabarovsk Standard Time',NULL,NULL),(1040,'okhotsk','okhotsk',143.199996948242,59.3499984741211,30,'+11:00','Khabarovsk Standard Time',NULL,NULL),(1041,'okinawa','okinawa',127.815551757812,26.338888168335,13,'+09:00','Tokyo Standard Time',NULL,NULL),(1042,'oklahoma city, ok','oklahoma city, ok',-97.5166702270508,35.466667175293,8,'-06:00','Central Standard Time',NULL,NULL),(1043,'olanchito','olanchito',-86.5663909912109,15.4833335876465,175,'-06:00','Central America Standard Time',NULL,NULL),(1044,'olinda','olinda',-34.8499984741211,-8,42,'-03:00','SA Eastern Standard Time',NULL,NULL),(1045,'olympia, wa','olympia, wa',-122.901664733887,47.0449981689453,8,'-08:00','Pacific Standard Time',NULL,NULL),(1046,'omaha, ne','omaha, ne',-95.9422225952148,41.2597236633301,8,'-06:00','Central Standard Time',NULL,NULL),(1047,'omsk','omsk',73.25,55.0666656494141,30,'+07:00','Novosibirsk Standard Time',NULL,NULL),(1048,'onitsha','onitsha',6.78333330154419,6.16666650772095,5,'+01:00','W. Central Africa Standard Time',NULL,NULL),(1049,'ootacamund','ootacamund',76.6947250366211,11.4116668701172,12,'+05:30','India Standard Time',NULL,NULL),(1050,'oradea','oradea',21.9333324432373,47.0499992370605,38,'+02:00','FLE Standard Time',NULL,NULL),(1051,'orange','orange',149.100006103516,-33.2836112976074,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(1052,'oranjestad','oranjestad',-70.0263900756836,12.5244445800781,176,'-04:00','SA Western Standard Time',NULL,NULL),(1053,'orlando, fl','orlando, fl',-81.383056640625,28.5330562591553,8,'-05:00','Eastern Standard Time',NULL,NULL),(1054,'osaka','osaka',135.5,34.6667022705078,13,'+09:00','Tokyo Standard Time',NULL,NULL),(1055,'oshawa, on','oshawa, on',-78.8600006103516,43.8899993896484,2,'-05:00','Eastern Standard Time',NULL,NULL),(1056,'oslo','oslo',10.6833333969116,59.9333343505859,71,'+01:00','W. Europe Standard Time',NULL,NULL),(1057,'ostrov','ostrov',28.3166675567627,57.3499984741211,30,'+04:00','Russian Standard Time',NULL,NULL),(1058,'ottawa, on','ottawa, on',-75.6980590820312,45.4236106872559,2,'-05:00','Eastern Standard Time',NULL,NULL),(1059,'ouagadougou','ouagadougou',-1.53333330154419,12.3666667938232,177,'','Greenwich Standard Time',NULL,NULL),(1060,'oulu','oulu',25.466667175293,65.0166702270508,125,'+02:00','FLE Standard Time',NULL,NULL),(1061,'oviedo','oviedo',-5.84999990463257,43.3666648864746,21,'+01:00','Romance Standard Time',NULL,NULL),(1062,'padang','padang',100.349998474121,-0.949999988079071,26,'+07:00','SE Asia Standard Time',NULL,NULL),(1063,'palembang','palembang',104.75,-2.98333334922791,26,'+07:00','SE Asia Standard Time',NULL,NULL),(1064,'palikir','palikir',158.183334350586,6.91666650772095,137,'+11:00','Central Pacific Standard Time',NULL,NULL),(1065,'palma','palma',2.65000009536743,39.5999984741211,21,'+01:00','Romance Standard Time',NULL,NULL),(1066,'palmas','palmas',-48.3316650390625,-10.1688890457153,42,'-03:00','E. South America Standard Time',NULL,NULL),(1067,'palo alto, ca','palo alto, ca',-122.150001525879,37.4500007629395,8,'-08:00','Pacific Standard Time',NULL,NULL),(1068,'panaji','panaji',73.8183364868164,15.4922218322754,12,'+05:30','India Standard Time',NULL,NULL),(1069,'panama city','panama city',-78.5,8.94972229003906,178,'-05:00','SA Pacific Standard Time',NULL,NULL),(1070,'papeete','papeete',-149.566665649414,-17.533332824707,179,'-10:00','Hawaiian Standard Time',NULL,NULL),(1071,'paramaribo','paramaribo',-55.1666679382324,5.81666660308838,180,'-03:00','SA Eastern Standard Time',NULL,NULL),(1072,'paraparaumu','paraparaumu',175.008895874023,-40.9136123657227,48,'+12:00','New Zealand Standard Time',NULL,NULL),(1073,'paris','paris',2.33329772949219,48.86669921875,28,'+01:00','Romance Standard Time',NULL,NULL),(1074,'parsippany, nj','parsippany, nj',-74.4269409179688,40.8577766418457,8,'-05:00','Eastern Standard Time',NULL,NULL),(1075,'patna','patna',85.1352767944336,25.6138896942139,12,'+05:30','India Standard Time',NULL,NULL),(1076,'patras','patras',21.7363891601562,38.2536125183105,47,'+02:00','FLE Standard Time',NULL,NULL),(1077,'pearl, ms','pearl, ms',-90.1319427490234,32.2744445800781,8,'-06:00','Central Standard Time',NULL,NULL),(1078,'pedro juan caballero','pedro juan caballero',-55.75,-22.533332824707,46,'-04:00','Paraguay Standard Time',NULL,NULL),(1079,'pensacola, fl','pensacola, fl',-87.2122192382812,30.4738883972168,8,'-06:00','Central Standard Time',NULL,NULL),(1080,'penza','penza',45,53.2000007629395,30,'+04:00','Russian Standard Time',NULL,NULL),(1081,'perm','perm',56.25,58,30,'+06:00','Ekaterinburg Standard Time',NULL,NULL),(1082,'perth','perth',115.816665649414,-31.966667175293,10,'+08:00','W. Australia Standard Time',NULL,NULL),(1083,'peshawar','peshawar',71.5447235107422,34.0041656494141,54,'+05:00','Pakistan Standard Time',NULL,NULL),(1084,'peterhof','peterhof',29.9166660308838,59.8666648864746,30,'+04:00','Russian Standard Time',NULL,NULL),(1085,'petropavlovsk','petropavlovsk',158.649719238281,53.0163879394531,30,'+12:00','Magadan Standard Time',NULL,NULL),(1086,'petropolis','petropolis',-43.1822204589844,-22.5047225952148,42,'-03:00','E. South America Standard Time',NULL,NULL),(1087,'philadelphia, pa','philadelphia, pa',-75.1638870239258,39.9516677856445,8,'-05:00','Eastern Standard Time',NULL,NULL),(1088,'philipsburg','philipsburg',-63.0475006103516,18.029167175293,181,'-04:00','SA Western Standard Time',NULL,NULL),(1089,'phnom penh','phnom penh',104.916664123535,11.5666666030884,182,'+07:00','SE Asia Standard Time',NULL,NULL),(1090,'phoenix, az','phoenix, az',-112.066390991211,33.4500007629395,8,'-07:00','US Mountain Standard Time',NULL,NULL),(1091,'phuket','phuket',98.3833312988281,7.88333320617676,61,'+07:00','SE Asia Standard Time',NULL,NULL),(1092,'pickering, on','pickering, on',-79.083610534668,43.8380546569824,2,'-05:00','Eastern Standard Time',NULL,NULL),(1093,'piedras negras','piedras negras',-100.524719238281,28.6977787017822,6,'-06:00','Central Standard Time',NULL,NULL),(1094,'pierre, sd','pierre, sd',-100.317779541016,44.377498626709,8,'-06:00','Central Standard Time',NULL,NULL),(1095,'piestany','piestany',17.8166675567627,48.5999984741211,79,'+01:00','Central Europe Standard Time',NULL,NULL),(1096,'pirot','pirot',22.6013889312744,43.166389465332,69,'+01:00','Central Europe Standard Time',NULL,NULL),(1097,'pisa','pisa',10.3966665267944,43.7161102294922,31,'+01:00','W. Europe Standard Time',NULL,NULL),(1098,'pittsburgh, pa','pittsburgh, pa',-80.0019454956055,40.4383316040039,8,'-05:00','Eastern Standard Time',NULL,NULL),(1099,'piura','piura',-80.6247253417969,-5.19361114501953,39,'-05:00','SA Pacific Standard Time',NULL,NULL),(1100,'playa del carmen','playa del carmen',-87.079719543457,20.6286106109619,6,'-06:00','Mexico Standard Time',NULL,NULL),(1101,'plymouth','plymouth',-4.16666650772095,50.4000015258789,3,'','GMT Standard Time',NULL,NULL),(1102,'podgorica','podgorica',19.268611907959,42.4425010681152,183,'+01:00','Central Europe Standard Time',NULL,NULL),(1103,'point pleasant beach, nj','point pleasant beach, nj',-74.0497207641602,40.091667175293,8,'-05:00','Eastern Standard Time',NULL,NULL),(1104,'polonnaruwa','polonnaruwa',81.008056640625,7.93277788162231,95,'+05:30','India Standard Time',NULL,NULL),(1105,'pomalaa','pomalaa',121.595832824707,-4.0533332824707,26,'+08:00','Singapore Standard Time',NULL,NULL),(1106,'ponta delgada','ponta delgada',-25.6666660308838,37.75,50,'-01:00','Azores Standard Time',NULL,NULL),(1107,'poole','poole',-1.98722219467163,50.7150001525879,3,'','GMT Standard Time',NULL,NULL),(1108,'porbandar','porbandar',69.611946105957,21.6433334350586,12,'+05:30','India Standard Time',NULL,NULL),(1109,'porirua','porirua',174.841384887695,-41.1341667175293,48,'+12:00','New Zealand Standard Time',NULL,NULL),(1110,'port angeles, wa','port angeles, wa',-123.460830688477,48.1158332824707,8,'-08:00','Pacific Standard Time',NULL,NULL),(1111,'port arthur','port arthur',147.850006103516,-43.1500015258789,10,'+10:00','Tasmania Standard Time',NULL,NULL),(1112,'port elizabeth','port elizabeth',25.5833339691162,-33.966667175293,77,'+02:00','South Africa Standard Time',NULL,NULL),(1113,'port harcourt','port harcourt',7,4.71666669845581,5,'+01:00','W. Central Africa Standard Time',NULL,NULL),(1114,'port hedland','port hedland',118.599998474121,-20.3166675567627,10,'+08:00','W. Australia Standard Time',NULL,NULL),(1115,'port louis','port louis',57.4988899230957,-20.1619453430176,110,'+04:00','Mauritius Standard Time',NULL,NULL),(1116,'port moresby','port moresby',147.192504882812,-9.46470642089844,168,'+10:00','West Pacific Standard Time',NULL,NULL),(1117,'port orange, fl','port orange, fl',-81,29.1333332061768,8,'-05:00','Eastern Standard Time',NULL,NULL),(1118,'port vila','port vila',168.316665649414,-17.7333335876465,184,'+11:00','Central Pacific Standard Time',NULL,NULL),(1119,'port of spain','port of spain',-61.5,10.6666669845581,185,'-04:00','SA Western Standard Time',NULL,NULL),(1120,'port-au-prince','port-au-prince',-72.3333358764648,18.5330562591553,186,'-05:00','Eastern Standard Time',NULL,NULL),(1121,'portland, or','portland, or',-122.669998168945,45.5233345031738,8,'-08:00','Pacific Standard Time',NULL,NULL),(1122,'porto','porto',-8.58333301544189,41.1666679382324,50,'','GMT Standard Time',NULL,NULL),(1123,'porto alegre','porto alegre',-51.2000007629395,-30.033332824707,42,'-03:00','E. South America Standard Time',NULL,NULL),(1124,'porto novo','porto novo',2.63333344459534,6.48333311080933,97,'+01:00','W. Central Africa Standard Time',NULL,NULL),(1125,'portsmouth','portsmouth',-1.08333337306976,50.8166656494141,3,'','GMT Standard Time',NULL,NULL),(1126,'posadas','posadas',-55.9000015258789,-27.3997230529785,55,'-03:00','Argentina Standard Time',NULL,NULL),(1127,'prague','prague',14.4333333969116,50.0833320617676,82,'+01:00','Central Europe Standard Time',NULL,NULL),(1128,'praia','praia',-23.5166664123535,14.9166669845581,187,'-01:00','Cape Verde Standard Time',NULL,NULL),(1129,'prievidza','prievidza',18.6208324432373,48.7708320617676,79,'+01:00','Central Europe Standard Time',NULL,NULL),(1130,'prince george, bc','prince george, bc',-122.749725341797,53.9172210693359,2,'-08:00','Pacific Standard Time',NULL,NULL),(1131,'princeton, nj','princeton, nj',-74.6597213745117,40.349723815918,8,'-05:00','Eastern Standard Time',NULL,NULL),(1132,'pristina','pristina',21.1788883209229,42.6741676330566,188,'+01:00','Central Europe Standard Time',NULL,NULL),(1133,'progreso','progreso',-89.6699981689453,21.2800006866455,6,'-06:00','Mexico Standard Time',NULL,NULL),(1134,'pskov','pskov',28.3500003814697,57.8166656494141,30,'+04:00','Russian Standard Time',NULL,NULL),(1135,'puebla','puebla',-98.1666641235352,19.0499992370605,6,'-06:00','Mexico Standard Time',NULL,NULL),(1136,'puerto ayora','puerto ayora',-90.3136138916016,-0.745277762413025,25,'-06:00','Central America Standard Time',NULL,NULL),(1137,'puerto baquerizo moreno','puerto baquerizo moreno',-89.6105575561523,-0.901388883590698,25,'-06:00','Central America Standard Time',NULL,NULL),(1138,'puerto penasco','puerto penasco',-113.536666870117,31.3180561065674,6,'-07:00','US Mountain Standard Time',NULL,NULL),(1139,'puerto plata','puerto plata',-70.692497253418,19.796667098999,189,'-04:00','SA Western Standard Time',NULL,NULL),(1140,'puerto vallarta','puerto vallarta',-105.215278625488,20.6508331298828,6,'-06:00','Mexico Standard Time',NULL,NULL),(1141,'pune','pune',73.8666687011719,18.533332824707,12,'+05:30','India Standard Time',NULL,NULL),(1142,'puri','puri',85.8249969482422,19.799165725708,12,'+05:30','India Standard Time',NULL,NULL),(1143,'puttgarden','puttgarden',11.2124996185303,54.4961128234863,52,'+01:00','W. Europe Standard Time',NULL,NULL),(1144,'pyongyang','pyongyang',125.783332824707,39,190,'+09:00','Tokyo Standard Time',NULL,NULL),(1145,'qatif','qatif',49.9622230529785,26.6666660308838,14,'+03:00','Arab Standard Time',NULL,NULL),(1146,'qingdao','qingdao',120.333335876465,36.0833320617676,33,'+08:00','China Standard Time',NULL,NULL),(1147,'quartzsite, az','quartzsite, az',-114.230003356934,33.6638870239258,8,'-07:00','US Mountain Standard Time',NULL,NULL),(1148,'quebec city, qc','quebec city, qc',-71.2147216796875,46.8125,2,'-05:00','Eastern Standard Time',NULL,NULL),(1149,'quetta','quetta',67.0224990844727,30.2099990844727,54,'+05:00','Pakistan Standard Time',NULL,NULL),(1150,'quezaltenango','quezaltenango',-91.5166702270508,14.8333330154419,35,'-06:00','Guatemala Standard Time',NULL,NULL),(1151,'quito','quito',-78.5,-0.216705322265625,25,'-05:00','SA Pacific Standard Time',NULL,NULL),(1152,'rabat','rabat',-5.15000009536743,34.0330543518066,87,'','Morocco Standard Time',NULL,NULL),(1153,'rahim yar khan','rahim yar khan',70.2997207641602,28.4166660308838,54,'+05:00','Pakistan Standard Time',NULL,NULL),(1154,'rajahmundry','rajahmundry',81.7877807617188,17.0102787017822,12,'+05:30','India Standard Time',NULL,NULL),(1155,'raleigh, nc','raleigh, nc',-78.6433334350586,35.7797241210938,8,'-05:00','Eastern Standard Time',NULL,NULL),(1156,'ramstein','ramstein',7.55000019073486,49.4500007629395,52,'+01:00','W. Europe Standard Time',NULL,NULL),(1157,'ranchi','ranchi',85.3338851928711,23.3586120605469,12,'+05:30','India Standard Time',NULL,NULL),(1158,'rangoon','rangoon',96.1666641235352,16.783332824707,142,'+06:30','Myanmar Standard Time',NULL,NULL),(1159,'ras al khaimah','ras al khaimah',55.9444427490234,25.788610458374,4,'+04:00','Arabian Standard Time',NULL,NULL),(1160,'rawson','rawson',-65.1002807617188,-43.2999992370605,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(1161,'reading','reading',-0.969166696071625,51.4550018310547,3,'','GMT Standard Time',NULL,NULL),(1162,'recife','recife',-34.8758316040039,-8.05416679382324,42,'-03:00','SA Eastern Standard Time',NULL,NULL),(1163,'red deer, ab','red deer, ab',-113.811111450195,52.2680549621582,2,'-07:00','Mountain Standard Time',NULL,NULL),(1164,'redmond, wa','redmond, wa',-122.116668701172,47.6666679382324,8,'-08:00','Pacific Standard Time',NULL,NULL),(1165,'regina, sk','regina, sk',-104.618057250977,50.4472236633301,2,'-06:00','Canada Central Standard Time',NULL,NULL),(1166,'reims','reims',4.03333330154419,49.2333335876465,28,'+01:00','Romance Standard Time',NULL,NULL),(1167,'rennes','rennes',-1.68333327770233,48.1166648864746,28,'+01:00','Romance Standard Time',NULL,NULL),(1168,'reno, nv','reno, nv',-119.814445495605,39.5302772521973,8,'-08:00','Pacific Standard Time',NULL,NULL),(1169,'revelstoke, bc','revelstoke, bc',-118.197776794434,50.9969444274902,2,'-08:00','Pacific Standard Time',NULL,NULL),(1170,'reykjavik','reykjavik',-20.033332824707,64.1500015258789,191,'','Greenwich Standard Time',NULL,NULL),(1171,'reynosa','reynosa',-98.2830581665039,26.0666675567627,6,'-06:00','Central Standard Time',NULL,NULL),(1172,'rhodes','rhodes',28.2199993133545,36.4336128234863,47,'+02:00','FLE Standard Time',NULL,NULL),(1173,'richmond, in','richmond, in',-84.8902740478516,39.8288879394531,8,'-05:00','Eastern Standard Time',NULL,NULL),(1174,'richmond, va','richmond, va',-77.4605560302734,37.5536117553711,8,'-05:00','Eastern Standard Time',NULL,NULL),(1175,'riga','riga',24.1000003814697,56.9499893188477,192,'+02:00','FLE Standard Time',NULL,NULL),(1176,'rio branco','rio branco',-67.807502746582,-9.97388935089111,42,'-04:00','SA Western Standard Time',NULL,NULL),(1177,'rio cuarto','rio cuarto',-64.3547210693359,-33.1280555725098,55,'-03:00','Argentina Standard Time',NULL,NULL),(1178,'rio gallegos','rio gallegos',-69.2330551147461,-51.6163902282715,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(1179,'rio rancho, nm','rio rancho, nm',-106.670555114746,35.2861099243164,8,'-07:00','Mountain Standard Time',NULL,NULL),(1180,'rio de janeiro','rio de janeiro',-43.2094459533691,-22.9036102294922,42,'-03:00','E. South America Standard Time',NULL,NULL),(1181,'rivera','rivera',-55.5499992370605,-30.8999996185303,166,'-03:00','Uruguay Standard Time',NULL,NULL),(1182,'riverton, ut','riverton, ut',-111.938888549805,40.5222206115723,8,'-07:00','Mountain Standard Time',NULL,NULL),(1183,'riyadh','riyadh',46.716667175293,24.6333332061768,14,'+03:00','Arab Standard Time',NULL,NULL),(1184,'road town','road town',-64.6166687011719,18.4333324432373,193,'-04:00','SA Western Standard Time',NULL,NULL),(1185,'rodby','rodby',11.3861112594604,54.6958351135254,1,'+01:00','W. Europe Standard Time',NULL,NULL),(1186,'rome','rome',12.4833335876465,41.8999900817871,31,'+01:00','W. Europe Standard Time',NULL,NULL),(1187,'rosario','rosario',-60.6666679382324,-32.9333343505859,55,'-03:00','Argentina Standard Time',NULL,NULL),(1188,'roseau','roseau',-61.3833351135254,15.3000001907349,194,'-04:00','SA Western Standard Time',NULL,NULL),(1189,'rostock','rostock',12.0833330154419,54.0999984741211,52,'+01:00','W. Europe Standard Time',NULL,NULL),(1190,'rostov na donu','rostov na donu',39.6833343505859,47.2333335876465,30,'+04:00','Russian Standard Time',NULL,NULL),(1191,'rotterdam','rotterdam',4.48333311080933,51.9166679382324,27,'+01:00','W. Europe Standard Time',NULL,NULL),(1192,'rovaniemi','rovaniemi',25.7247219085693,66.4969482421875,125,'+02:00','FLE Standard Time',NULL,NULL),(1193,'russell springs, ky','russell springs, ky',-85.0719451904297,37.0561103820801,8,'-06:00','Central Standard Time',NULL,NULL),(1194,'ryazan','ryazan',39.7000007629395,54.5999984741211,30,'+04:00','Russian Standard Time',NULL,NULL),(1195,'rybinsk','rybinsk',38.8166656494141,58.0499992370605,30,'+04:00','Russian Standard Time',NULL,NULL),(1196,'sacramento, ca','sacramento, ca',-121.48722076416,38.5736122131348,8,'-08:00','Pacific Standard Time',NULL,NULL),(1197,'saint john, nb','saint john, nb',-66.0633316040039,45.2730560302734,2,'-04:00','Atlantic Standard Time',NULL,NULL),(1198,'saint-denis','saint-denis',55.4500007629395,-20.8833332061768,196,'+04:00','Arabian Standard Time',NULL,NULL),(1199,'saint-pierre','saint-pierre',-56.1833343505859,46.7830543518066,197,'-03:00','St Pierre and Miquelon Standard Time',NULL,NULL),(1200,'saipan','saipan',145.75,15.1833333969116,198,'+10:00','West Pacific Standard Time',NULL,NULL),(1201,'salem, or','salem, or',-123.027221679688,44.9369430541992,8,'-08:00','Pacific Standard Time',NULL,NULL),(1202,'salt lake city, ut','salt lake city, ut',-111.888053894043,40.7716674804688,8,'-07:00','Mountain Standard Time',NULL,NULL),(1203,'salta','salta',-65.4080581665039,-24.7891674041748,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(1204,'salto','salto',-57.966667175293,-31.3999996185303,166,'-03:00','Uruguay Standard Time',NULL,NULL),(1205,'salvador','salvador',-37.5163879394531,-11.0333337783813,42,'-03:00','Bahia Brazil Standard Time',NULL,NULL),(1206,'salzburg','salzburg',13.0500001907349,47.9000015258789,120,'+01:00','W. Europe Standard Time',NULL,NULL),(1207,'samara','samara',50.099723815918,53.1333351135254,30,'+04:00','Russian Standard Time',NULL,NULL),(1208,'samsun','samsun',36.3313903808594,41.2927780151367,16,'+02:00','Turkey Standard Time',NULL,NULL),(1209,'san antonio, tx','san antonio, tx',-98.4936141967773,29.4249992370605,8,'-06:00','Central Standard Time',NULL,NULL),(1210,'san bruno, ca','san bruno, ca',-122.43138885498,37.627498626709,8,'-08:00','Pacific Standard Time',NULL,NULL),(1211,'san carlos','san carlos',-54.9166679382324,-34.7999992370605,166,'-03:00','Uruguay Standard Time',NULL,NULL),(1212,'san carlos','san carlos',-111.043609619141,27.963888168335,6,'-07:00','US Mountain Standard Time',NULL,NULL),(1213,'san diego, ca','san diego, ca',-117.163887023926,32.7188873291016,8,'-08:00','Pacific Standard Time',NULL,NULL),(1214,'san francisco, ca','san francisco, ca',-122.433334350586,37.7830543518066,8,'-08:00','Pacific Standard Time',NULL,NULL),(1215,'san isidro','san isidro',-83.7069473266602,9.36888885498047,17,'-06:00','Central America Standard Time',NULL,NULL),(1216,'san jose','san jose',-84.0833358764648,9.93333339691162,17,'-06:00','Central America Standard Time',NULL,NULL),(1217,'san jose, ca','san jose, ca',-121.900001525879,37.3333320617676,8,'-08:00','Pacific Standard Time',NULL,NULL),(1218,'san juan','san juan',-66.1333312988281,18.4333324432373,199,'-04:00','SA Western Standard Time',NULL,NULL),(1219,'san juan','san juan',-68.5269470214844,-31.53444480896,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(1220,'san lorenzo','san lorenzo',-60.7663879394531,-32.75,55,'-03:00','Argentina Standard Time',NULL,NULL),(1221,'san luis','san luis',-66.3475036621094,-33.3158340454102,55,'-03:00','Argentina - San Luis Standard Time',NULL,NULL),(1222,'san luis obispo, ca','san luis obispo, ca',-120.65860748291,35.2827758789062,8,'-08:00','Pacific Standard Time',NULL,NULL),(1223,'san marino','san marino',12.4499998092651,43.9500007629395,200,'+01:00','W. Europe Standard Time',NULL,NULL),(1224,'san mateo, ca','san mateo, ca',-122.333335876465,37.5666656494141,8,'-08:00','Pacific Standard Time',NULL,NULL),(1225,'san pedro sula','san pedro sula',-88.0330581665039,15.5,175,'-06:00','Central America Standard Time',NULL,NULL),(1226,'san salvador','san salvador',-89.1999969482422,13.6999998092651,143,'-06:00','Central America Standard Time',NULL,NULL),(1227,'san sebastian','san sebastian',-1.98333334922791,43.3166656494141,21,'+01:00','Romance Standard Time',NULL,NULL),(1228,'san sebastian del oeste','san sebastian del oeste',-104.85277557373,20.7611103057861,6,'-06:00','Mexico Standard Time',NULL,NULL),(1229,'sanaa','sanaa',44.2000007629395,15.3500003814697,11,'+03:00','Arab Standard Time',NULL,NULL),(1230,'santa ana','santa ana',-89.5524978637695,13.9961109161377,143,'-06:00','Central America Standard Time',NULL,NULL),(1231,'santa clara','santa clara',-79.966667175293,22.416389465332,93,'-05:00','Cuba Standard Time',NULL,NULL),(1232,'santa clara, ca','santa clara, ca',-121.949996948242,37.3499984741211,8,'-08:00','Pacific Standard Time',NULL,NULL),(1233,'santa cruz','santa cruz',122.032501220703,13.4805555343628,51,'+08:00','Singapore Standard Time',NULL,NULL),(1234,'santa cruz de tenerife','santa cruz de tenerife',-16.25,28.466667175293,21,'','GMT Standard Time',NULL,NULL),(1235,'santa fe','santa fe',-60.7000007629395,-31.6166667938232,55,'-03:00','Argentina Standard Time',NULL,NULL),(1236,'santa fe, nm','santa fe, nm',-105.938056945801,35.6816673278809,8,'-07:00','Mountain Standard Time',NULL,NULL),(1237,'santa rosa','santa rosa',-88.7830581665039,14.7663888931274,175,'-06:00','Central America Standard Time',NULL,NULL),(1238,'santa rosa','santa rosa',-64.2877807617188,-36.627498626709,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(1239,'santarem','santarem',-54.6986122131348,-2.44055557250977,42,'-03:00','SA Eastern Standard Time',NULL,NULL),(1240,'santiago','santiago',-70.6667022705078,-33.4499969482422,40,'-04:00','Chile Standard Time',NULL,NULL),(1241,'santiago','santiago',-100.150833129883,25.4277782440186,6,'-06:00','Mexico Standard Time',NULL,NULL),(1242,'santiago de cuba','santiago de cuba',-75.8163909912109,20.0163879394531,93,'-05:00','Cuba Standard Time',NULL,NULL),(1243,'santiago de los caballeros','santiago de los caballeros',-70.6999969482422,19.4500007629395,189,'-04:00','SA Western Standard Time',NULL,NULL),(1244,'santo domingo','santo domingo',-69.9166641235352,18.4833335876465,189,'-04:00','SA Western Standard Time',NULL,NULL),(1245,'sanxiang','sanxiang',113.416664123535,22.3500003814697,33,'+08:00','China Standard Time',NULL,NULL),(1246,'sao jose do rio preto','sao jose do rio preto',-49.3808326721191,-20.8080558776855,42,'-03:00','E. South America Standard Time',NULL,NULL),(1247,'sao paulo','sao paulo',-45.3666648864746,-22.4333324432373,42,'-03:00','E. South America Standard Time',NULL,NULL),(1248,'sao tome','sao tome',6.73333311080933,0.333333343267441,201,'','Greenwich Standard Time',NULL,NULL),(1249,'sapporo','sapporo',141.353912353516,43.0547027587891,13,'+09:00','Tokyo Standard Time',NULL,NULL),(1250,'sarajevo','sarajevo',18.4166660308838,43.8666648864746,63,'+01:00','Central European Standard Time',NULL,NULL),(1251,'saransk','saransk',45.1666679382324,54.1833343505859,30,'+04:00','Russian Standard Time',NULL,NULL),(1252,'saskatoon, sk','saskatoon, sk',-106.670280456543,52.1291656494141,2,'-06:00','Canada Central Standard Time',NULL,NULL),(1253,'saxonburg, pa','saxonburg, pa',-79.8166656494141,40.75,8,'-05:00','Eastern Standard Time',NULL,NULL),(1254,'schaffhausen','schaffhausen',8.63333320617676,47.7000007629395,72,'+01:00','W. Europe Standard Time',NULL,NULL),(1255,'seattle, wa','seattle, wa',-122.347503662109,47.6208343505859,8,'-08:00','Pacific Standard Time',NULL,NULL),(1256,'secunderabad','secunderabad',78.5419464111328,17.4991664886475,12,'+05:30','India Standard Time',NULL,NULL),(1257,'semarang','semarang',110.433334350586,-6.96666669845581,26,'+07:00','SE Asia Standard Time',NULL,NULL),(1258,'sendai','sendai',140.883331298828,38.25,13,'+09:00','Tokyo Standard Time',NULL,NULL),(1259,'seoul','seoul',126.966667175293,37.5499992370605,85,'+09:00','Korea Standard Time',NULL,NULL),(1260,'sergiev posad','sergiev posad',38.1333312988281,56.3166656494141,30,'+04:00','Russian Standard Time',NULL,NULL),(1261,'sete','sete',3.6966667175293,43.401668548584,28,'+01:00','Romance Standard Time',NULL,NULL),(1262,'sevastopol','sevastopol',33.5330543518066,44.599723815918,24,'+02:00','Ukraine Standard Time',NULL,NULL),(1263,'severodonetsk','severodonetsk',38.497501373291,48.9502792358398,24,'+02:00','Ukraine Standard Time',NULL,NULL),(1264,'sevilla','sevilla',-5.96666669845581,37.3833351135254,21,'+01:00','Romance Standard Time',NULL,NULL),(1265,'shanghai','shanghai',121.449996948242,31.2333335876465,33,'+08:00','China Standard Time',NULL,NULL),(1266,'shannon','shannon',-8.91666698455811,52.7000007629395,41,'','GMT Standard Time',NULL,NULL),(1267,'sharjah','sharjah',55.4105567932129,25.3719444274902,4,'+04:00','Arabian Standard Time',NULL,NULL),(1268,'sharm el sheikh','sharm el sheikh',34.3916664123535,27.9780559539795,19,'+02:00','Egypt Standard Time',NULL,NULL),(1269,'sheffield','sheffield',-1.46472227573395,53.383056640625,3,'','GMT Standard Time',NULL,NULL),(1270,'shekou','shekou',113.91805267334,22.4886112213135,33,'+08:00','China Standard Time',NULL,NULL),(1271,'shenyang','shenyang',123.383331298828,41.7999992370605,33,'+08:00','China Standard Time',NULL,NULL),(1272,'shenzhen','shenzhen',114.116668701172,22.5499992370605,33,'+08:00','China Standard Time',NULL,NULL),(1273,'shijiazhuang','shijiazhuang',114.5,38.0499992370605,33,'+08:00','China Standard Time',NULL,NULL),(1274,'shikarpur','shikarpur',68.642219543457,27.9616661071777,54,'+05:00','Pakistan Standard Time',NULL,NULL),(1275,'shimla','shimla',77.1644439697266,31.1036109924316,12,'+05:30','India Standard Time',NULL,NULL),(1276,'shiraz','shiraz',52.5313873291016,29.6019439697266,109,'+03:30','Iran Standard Time',NULL,NULL),(1277,'sialkot','sialkot',74.5552749633789,32.5166664123535,54,'+05:00','Pakistan Standard Time',NULL,NULL),(1278,'sibiu','sibiu',24.1499996185303,45.783332824707,38,'+02:00','FLE Standard Time',NULL,NULL),(1279,'siem reap','siem reap',103.861663818359,13.3588886260986,182,'+07:00','SE Asia Standard Time',NULL,NULL),(1280,'sigiriya','sigiriya',80.7291641235352,7.95805549621582,95,'+05:30','India Standard Time',NULL,NULL),(1281,'silang','silang',120.974998474121,14.2305555343628,51,'+08:00','Singapore Standard Time',NULL,NULL),(1282,'simferopol','simferopol',34.099723815918,44.9500007629395,24,'+02:00','Ukraine Standard Time',NULL,NULL),(1283,'sines','sines',-8.86666679382324,37.9500007629395,50,'','GMT Standard Time',NULL,NULL),(1284,'singapore','singapore',103.849998474121,1.29999995231628,202,'+08:00','Singapore Standard Time',NULL,NULL),(1285,'sittard','sittard',5.86666679382324,51,27,'+01:00','W. Europe Standard Time',NULL,NULL),(1286,'sivakasi','sivakasi',77.7980575561523,9.44861125946045,12,'+05:30','India Standard Time',NULL,NULL),(1287,'skopje','skopje',21.4333038330078,42,141,'+01:00','Central European Standard Time',NULL,NULL),(1288,'sligo','sligo',-8.46666622161865,54.283332824707,41,'','GMT Standard Time',NULL,NULL),(1289,'sliven','sliven',26.3327770233154,42.6905555725098,18,'+02:00','FLE Standard Time',NULL,NULL),(1290,'sneek','sneek',5.66111087799072,53.0338897705078,27,'+01:00','W. Europe Standard Time',NULL,NULL),(1291,'sochi','sochi',39.75,43.5666656494141,30,'+04:00','Russian Standard Time',NULL,NULL),(1292,'sofia','sofia',23.3166961669922,42.6833038330078,18,'+02:00','FLE Standard Time',NULL,NULL),(1293,'solovki','solovki',35.7333335876465,65.0166625976562,30,'+04:00','Russian Standard Time',NULL,NULL),(1294,'songkhla','songkhla',100.597778320312,7.19750022888184,61,'+07:00','SE Asia Standard Time',NULL,NULL),(1295,'south jordan, ut','south jordan, ut',-111.929725646973,40.5622215270996,8,'-07:00','Mountain Standard Time',NULL,NULL),(1296,'south tarawa','south tarawa',172.966659545898,1.31666672229767,203,'+12:00','Marshall Islands Standard Time',NULL,NULL),(1297,'spijkenisse','spijkenisse',4.3333330154419,51.8333320617676,27,'+01:00','W. Europe Standard Time',NULL,NULL),(1298,'spokane, wa','spokane, wa',-117.411392211914,47.6536102294922,8,'-08:00','Pacific Standard Time',NULL,NULL),(1299,'st. catharines, on','st. catharines, on',-79.25,43.1666679382324,2,'-05:00','Eastern Standard Time',NULL,NULL),(1300,'st. louis, mo','st. louis, mo',-90.1999969482422,38.6333351135254,8,'-06:00','Central Standard Time',NULL,NULL),(1301,'st. paul, mn','st. paul, mn',-93.1027755737305,44.9447212219238,8,'-06:00','Central Standard Time',NULL,NULL),(1302,'st. petersburg','st. petersburg',30.2642059326172,59.8943939208984,30,'+04:00','Russian Standard Time',NULL,NULL),(1303,'stamford, ct','stamford, ct',-73.5311126708984,41.0552787780762,8,'-05:00','Eastern Standard Time',NULL,NULL),(1304,'stanley','stanley',-57.849723815918,-51.7000007629395,205,'-03:00','Falkland Islands Standard Time',NULL,NULL),(1305,'stavanger','stavanger',5.73333311080933,58.966667175293,71,'+01:00','W. Europe Standard Time',NULL,NULL),(1306,'stavropol','stavropol',41.966667175293,45.0666656494141,30,'+04:00','Russian Standard Time',NULL,NULL),(1307,'steinkjer','steinkjer',11.5,64.0166702270508,71,'+01:00','W. Europe Standard Time',NULL,NULL),(1308,'stenungsund','stenungsund',11.8333330154419,58.0666656494141,115,'+01:00','W. Europe Standard Time',NULL,NULL),(1309,'stockholm','stockholm',18.0499992370605,59.3330001831055,115,'+01:00','W. Europe Standard Time',NULL,NULL),(1310,'strasbourg','strasbourg',7.74388885498047,48.5830574035645,28,'+01:00','Romance Standard Time',NULL,NULL),(1311,'stuttgart','stuttgart',9.18333339691162,48.783332824707,52,'+01:00','W. Europe Standard Time',NULL,NULL),(1312,'suifenhe','suifenhe',131.140274047852,44.3955574035645,33,'+08:00','China Standard Time',NULL,NULL),(1313,'sulaimaniya','sulaimaniya',45.4405555725098,35.5616683959961,53,'+03:00','Arabic Standard Time',NULL,NULL),(1314,'sullana','sullana',-80.6841659545898,-4.89194440841675,39,'-05:00','SA Pacific Standard Time',NULL,NULL),(1315,'sundsvall','sundsvall',17.3333339691162,62.4000015258789,115,'+01:00','W. Europe Standard Time',NULL,NULL),(1316,'sunnyvale, ca','sunnyvale, ca',-122.035278320312,37.3688888549805,8,'-08:00','Pacific Standard Time',NULL,NULL),(1317,'surabaya','surabaya',112.733329772949,-7.28333330154419,26,'+07:00','SE Asia Standard Time',NULL,NULL),(1318,'surat','surat',72.8194427490234,21.1949996948242,12,'+05:30','India Standard Time',NULL,NULL),(1319,'surprise, az','surprise, az',-112.455001831055,33.6383323669434,8,'-07:00','US Mountain Standard Time',NULL,NULL),(1320,'suva','suva',178.41667175293,-18.013334274292,206,'+12:00','Fiji Standard Time',NULL,NULL),(1321,'suzdal','suzdal',40.4500007629395,56.4166679382324,30,'+04:00','Russian Standard Time',NULL,NULL),(1322,'suzhou','suzhou',117,33.6333351135254,33,'+08:00','China Standard Time',NULL,NULL),(1323,'swansea','swansea',-3.95000004768372,51.6333351135254,3,'','GMT Standard Time',NULL,NULL),(1324,'swindon','swindon',-1.76583337783813,51.5613899230957,3,'','GMT Standard Time',NULL,NULL),(1325,'sydney','sydney',151.216659545898,-33.8666648864746,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(1326,'sydney, ns','sydney, ns',-60.2000007629395,46.1500015258789,2,'-04:00','Atlantic Standard Time',NULL,NULL),(1327,'sylhet','sylhet',91.8713912963867,24.897777557373,60,'+06:00','Bangladesh Standard Time',NULL,NULL),(1328,'syracuse, ny','syracuse, ny',-76.1477813720703,43.0480537414551,8,'-05:00','Eastern Standard Time',NULL,NULL),(1329,'szombathely','szombathely',16.6213893890381,47.2355537414551,83,'+01:00','Central Europe Standard Time',NULL,NULL),(1330,'tacoma, wa','tacoma, wa',-122.443054199219,47.2530555725098,8,'-08:00','Pacific Standard Time',NULL,NULL),(1331,'tacuarembo','tacuarembo',-55.9833335876465,-31.7000007629395,166,'-03:00','Uruguay Standard Time',NULL,NULL),(1332,'taganrog','taganrog',38.9166679382324,47.216667175293,30,'+04:00','Russian Standard Time',NULL,NULL),(1333,'taguig','taguig',121.062225341797,14.5211114883423,51,'+08:00','Singapore Standard Time',NULL,NULL),(1334,'taian','taian',117.133331298828,36.1833343505859,33,'+08:00','China Standard Time',NULL,NULL),(1335,'taichung','taichung',120.666664123535,24.1499996185303,207,'+08:00','Taipei Standard Time',NULL,NULL),(1336,'taif','taif',40.4211120605469,21.2772216796875,14,'+03:00','Arab Standard Time',NULL,NULL),(1337,'taiohae','taiohae',-140.103607177734,-8.90666675567627,179,'-09:30','Marquesas Islands Standard Time',NULL,NULL),(1338,'taipei','taipei',121.524993896484,25.0499992370605,207,'+08:00','Taipei Standard Time',NULL,NULL),(1339,'taiyuan','taiyuan',112.551666259766,37.8930549621582,33,'+08:00','China Standard Time',NULL,NULL),(1340,'taiz','taiz',44.014720916748,13.5697221755981,11,'+03:00','Arab Standard Time',NULL,NULL),(1341,'takab','takab',47.106388092041,36.4000015258789,109,'+03:30','Iran Standard Time',NULL,NULL),(1342,'takrouna','takrouna',10.3286113739014,36.1511116027832,208,'+01:00','W. Central Africa Standard Time',NULL,NULL),(1343,'tallinn','tallinn',24.75,59.4166679382324,209,'+02:00','FLE Standard Time',NULL,NULL),(1344,'tampa, fl','tampa, fl',-82.466667175293,27.9500007629395,8,'-05:00','Eastern Standard Time',NULL,NULL),(1345,'tamuning','tamuning',144.776672363281,13.4838886260986,122,'+10:00','West Pacific Standard Time',NULL,NULL),(1346,'tangail','tangail',89.9211120605469,24.2474994659424,60,'+06:00','Bangladesh Standard Time',NULL,NULL),(1347,'tanggu','tanggu',117.683334350586,39,33,'+08:00','China Standard Time',NULL,NULL),(1348,'tangshan','tangshan',118.183334350586,39.6166648864746,33,'+08:00','China Standard Time',NULL,NULL),(1349,'tanjay city','tanjay city',123.160552978516,9.51972198486328,51,'+08:00','Singapore Standard Time',NULL,NULL),(1350,'tashkent','tashkent',69.3000030517578,41.3333320617676,210,'+05:00','West Asia Standard Time',NULL,NULL),(1351,'tbilisi','tbilisi',44.8166656494141,41.716667175293,211,'+04:00','Tbilisi Standard Time',NULL,NULL),(1352,'tegucigalpa','tegucigalpa',-87.216667175293,14.1000003814697,175,'-06:00','Central America Standard Time',NULL,NULL),(1353,'tehran','تهران',51.4333343505859,35.6719055175781,109,'+03:30','Iran Standard Time',NULL,NULL),(1354,'tel aviv','tel aviv',34.7666664123535,32.0499992370605,43,'+02:00','Israel Standard Time',NULL,NULL),(1355,'telluride, co','telluride, co',-107.812225341797,37.9375,8,'-07:00','Mountain Standard Time',NULL,NULL),(1356,'tepic','tepic',-104.89444732666,21.5038890838623,6,'-07:00','Mexico Standard Time 2',NULL,NULL),(1357,'thaton','thaton',97.3677749633789,16.9197216033936,142,'+06:30','Myanmar Standard Time',NULL,NULL),(1358,'the hague','the hague',4.5,52.1333312988281,27,'+01:00','W. Europe Standard Time',NULL,NULL),(1359,'thessaloniki','thessaloniki',22.9511108398438,40.625,47,'+02:00','FLE Standard Time',NULL,NULL),(1360,'thies','thies',-16.9166660308838,14.8000001907349,99,'','Greenwich Standard Time',NULL,NULL),(1361,'thimphu','thimphu',89.6666641235352,27.4500007629395,212,'+06:00','Central Asia Standard Time',NULL,NULL),(1362,'thiruvananthapuram','thiruvananthapuram',76.9499969482422,8.5,12,'+05:30','India Standard Time',NULL,NULL),(1363,'tianjin','tianjin',117.183334350586,39.1333351135254,33,'+08:00','China Standard Time',NULL,NULL),(1364,'tijuana','tijuana',-117.016700744629,32.5332946777344,6,'-08:00','Pacific Standard Time',NULL,NULL),(1365,'timisoara','timisoara',21.2333335876465,45.75,38,'+02:00','FLE Standard Time',NULL,NULL),(1366,'tirana','tirana',19.7999992370605,41.3333320617676,107,'+01:00','W. Europe Standard Time',NULL,NULL),(1367,'tiraspol','tiraspol',29.6319446563721,46.852222442627,57,'+02:00','FLE Standard Time',NULL,NULL),(1368,'tiruchirapalli','tiruchirapalli',78.6999969482422,10.8000001907349,12,'+05:30','India Standard Time',NULL,NULL),(1369,'tizimin','tizimin',-88.1500015258789,21.1458339691162,6,'-06:00','Mexico Standard Time',NULL,NULL),(1370,'toalmas','toalmas',19.6677780151367,47.5125007629395,83,'+01:00','Central Europe Standard Time',NULL,NULL),(1371,'tokyo','tokyo',139.733337402344,35.6500015258789,13,'+09:00','Tokyo Standard Time',NULL,NULL),(1372,'toledo, oh','toledo, oh',-83.5500030517578,41.6666679382324,8,'-05:00','Eastern Standard Time',NULL,NULL),(1373,'toluca de lerdo','toluca de lerdo',-99.6569442749023,19.2924995422363,6,'-06:00','Mexico Standard Time',NULL,NULL),(1374,'tomsk','tomsk',84.9625015258789,56.4638900756836,30,'+07:00','Novosibirsk Standard Time',NULL,NULL),(1375,'toowoomba','toowoomba',151.966659545898,-27.5666675567627,10,'+10:00','E. Australia Standard Time',NULL,NULL),(1376,'toronto, on','toronto, on',-79.3866653442383,43.6702766418457,2,'-05:00','Eastern Standard Time',NULL,NULL),(1377,'torshavn','torshavn',-6.76666688919067,62.0166664123535,213,'','GMT Standard Time',NULL,NULL),(1378,'toulon','toulon',5.92805576324463,43.1241683959961,28,'+01:00','Romance Standard Time',NULL,NULL),(1379,'toulouse','toulouse',1.45000004768372,43.5999984741211,28,'+01:00','Romance Standard Time',NULL,NULL),(1380,'tours','tours',0.699999988079071,47.3833351135254,28,'+01:00','Romance Standard Time',NULL,NULL),(1381,'townsville','townsville',146.800003051758,-19.283332824707,10,'+10:00','E. Australia Standard Time',NULL,NULL),(1382,'trelleborg','trelleborg',13.1666669845581,55.3666648864746,115,'+01:00','W. Europe Standard Time',NULL,NULL),(1383,'trier','trier',6.64611101150513,49.7536125183105,52,'+01:00','W. Europe Standard Time',NULL,NULL),(1384,'trieste','trieste',13.7786111831665,45.6563873291016,31,'+01:00','W. Europe Standard Time',NULL,NULL),(1385,'tripoli','tripoli',13.1833333969116,32.8833351135254,214,'+01:00','Libya Standard Time',NULL,NULL),(1386,'tromso','tromso',18.9502773284912,69.6613922119141,71,'+01:00','W. Europe Standard Time',NULL,NULL),(1387,'trondheim','trondheim',10.4166669845581,63.4166679382324,71,'+01:00','W. Europe Standard Time',NULL,NULL),(1388,'trujillo','trujillo',-79.0299987792969,-8.11250019073486,39,'-05:00','SA Pacific Standard Time',NULL,NULL),(1389,'tshwane','tshwane',28.2333335876465,-25.7000007629395,77,'+02:00','South Africa Standard Time',NULL,NULL),(1390,'tuapse','tuapse',39.0666656494141,44.0999984741211,30,'+04:00','Russian Standard Time',NULL,NULL),(1391,'tucson, az','tucson, az',-110.933334350586,32.216667175293,8,'-07:00','US Mountain Standard Time',NULL,NULL),(1392,'tucuman','tucuman',-65.2174987792969,-26.8083324432373,55,'-03:00','Argentina Standard Time',NULL,NULL),(1393,'tula','tula',37.5999984741211,54.216667175293,30,'+04:00','Russian Standard Time',NULL,NULL),(1394,'tulcea','tulcea',28.7999992370605,45.1833343505859,38,'+02:00','FLE Standard Time',NULL,NULL),(1395,'tulsa, ok','tulsa, ok',-95.9166641235352,36.0999984741211,8,'-06:00','Central Standard Time',NULL,NULL),(1396,'tunis','tunis',10.1666669845581,36.8163871765137,208,'+01:00','W. Central Africa Standard Time',NULL,NULL),(1397,'turin','turin',7.66666650772095,45.0666656494141,31,'+01:00','W. Europe Standard Time',NULL,NULL),(1398,'turku','turku',22.2666664123535,60.4500007629395,125,'+02:00','FLE Standard Time',NULL,NULL),(1399,'tuticorin','tuticorin',78.1333312988281,8.81666660308838,12,'+05:30','India Standard Time',NULL,NULL),(1400,'tuzla','tuzla',18.6702785491943,44.5327758789062,63,'+01:00','Central European Standard Time',NULL,NULL),(1401,'ubon ratchathani','ubon ratchathani',104.856109619141,15.2297220230103,61,'+07:00','SE Asia Standard Time',NULL,NULL),(1402,'ubud','ubud',115.265830993652,-8.4975004196167,26,'+08:00','Singapore Standard Time',NULL,NULL),(1403,'udon thani','udon thani',102.790000915527,17.406665802002,61,'+07:00','SE Asia Standard Time',NULL,NULL),(1404,'ufa','ufa',56.0999984741211,54.8333320617676,30,'+06:00','Ekaterinburg Standard Time',NULL,NULL),(1405,'ulaanbaatar','ulaanbaatar',106.883331298828,47.9166679382324,215,'+08:00','Ulaanbaatar Standard Time',NULL,NULL),(1406,'ulan-ude','ulan-ude',107.564720153809,51.845832824707,30,'+09:00','Ulan-Ude Standard Time',NULL,NULL),(1407,'upper hutt','upper hutt',175.031661987305,-41.1394462585449,48,'+12:00','New Zealand Standard Time',NULL,NULL),(1408,'uppsala','uppsala',17.6499996185303,59.8499984741211,115,'+01:00','W. Europe Standard Time',NULL,NULL),(1409,'urumqi','urumqi',87.5833358764648,43.7999992370605,33,'+08:00','China Standard Time',NULL,NULL),(1410,'ushuaia','ushuaia',-68.3163909912109,-54.7830543518066,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(1411,'utrecht','utrecht',5.12277793884277,52.0913887023926,27,'+01:00','W. Europe Standard Time',NULL,NULL),(1412,'uzhhorod','uzhhorod',22.293888092041,48.6241683959961,24,'+02:00','Ukraine Standard Time',NULL,NULL),(1413,'vaasa','vaasa',21.6166667938232,63.0999984741211,125,'+02:00','FLE Standard Time',NULL,NULL),(1414,'vadodara','vadodara',73.1875,22.3063888549805,12,'+05:30','India Standard Time',NULL,NULL),(1415,'vaduz','vaduz',9.53333377838135,47.1500015258789,216,'+01:00','W. Europe Standard Time',NULL,NULL),(1416,'valaam','valaam',30.9475002288818,61.3888893127441,30,'+04:00','Russian Standard Time',NULL,NULL),(1417,'valdivia','valdivia',-73.2133331298828,-39.8241653442383,40,'-04:00','Chile Standard Time',NULL,NULL),(1418,'valencia','valencia',-0.366666674613953,39.466667175293,21,'+01:00','Romance Standard Time',NULL,NULL),(1419,'valladolid','valladolid',-4.72611093521118,41.6488876342773,21,'+01:00','Romance Standard Time',NULL,NULL),(1420,'vallauris','vallauris',7.05305576324463,43.5794448852539,28,'+01:00','Romance Standard Time',NULL,NULL),(1421,'valletta','valletta',14.5166664123535,35.9000015258789,161,'+01:00','W. Europe Standard Time',NULL,NULL),(1422,'vancouver, bc','vancouver, bc',-123.138610839844,49.2636108398438,2,'-08:00','Pacific Standard Time',NULL,NULL),(1423,'vardo','vardo',31.0833339691162,70.3833312988281,71,'+01:00','W. Europe Standard Time',NULL,NULL),(1424,'varna','varna',27.9119453430176,43.216667175293,18,'+02:00','FLE Standard Time',NULL,NULL),(1425,'vatican city','vatican city',12.4499998092651,41.9000015258789,217,'+01:00','W. Europe Standard Time',NULL,NULL),(1426,'velikiye luki','velikiye luki',30.533332824707,56.3333320617676,30,'+04:00','Russian Standard Time',NULL,NULL),(1427,'venice','venice',12.3333330154419,45.4333343505859,31,'+01:00','W. Europe Standard Time',NULL,NULL),(1428,'veracruz','veracruz',-96.1333312988281,19.1727771759033,6,'-06:00','Mexico Standard Time',NULL,NULL),(1429,'verona','verona',10.9833335876465,45.4333343505859,31,'+01:00','W. Europe Standard Time',NULL,NULL),(1430,'vevey','vevey',6.84027767181396,46.4638900756836,72,'+01:00','W. Europe Standard Time',NULL,NULL),(1431,'viana do castello','viana do castello',-8.81666660308838,41.7000007629395,50,'','GMT Standard Time',NULL,NULL),(1432,'victoria','victoria',55.4500007629395,-4.61666679382324,218,'+04:00','Arabian Standard Time',NULL,NULL),(1433,'victoria','victoria',14.2436113357544,36.0455551147461,161,'+01:00','W. Europe Standard Time',NULL,NULL),(1434,'victoria, bc','victoria, bc',-123.367225646973,48.4275016784668,2,'-08:00','Pacific Standard Time',NULL,NULL),(1435,'vidin','vidin',22.8826198577881,43.9970245361328,18,'+02:00','FLE Standard Time',NULL,NULL),(1436,'viedma','viedma',-62.9941673278809,-40.8136100769043,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(1437,'vienna','vienna',16.3333339691162,48.216667175293,120,'+01:00','W. Europe Standard Time',NULL,NULL),(1438,'vienna, va','vienna, va',-77.2652740478516,38.9011116027832,8,'-05:00','Eastern Standard Time',NULL,NULL),(1439,'vientiane','vientiane',102.616668701172,17.966667175293,219,'+07:00','SE Asia Standard Time',NULL,NULL),(1440,'vila real','vila real',-7.73333311080933,41.2999992370605,50,'','GMT Standard Time',NULL,NULL),(1441,'vilnius','vilnius',25.3166961669922,54.6833038330078,131,'+02:00','FLE Standard Time',NULL,NULL),(1442,'visby','visby',18.2961120605469,57.6408348083496,115,'+01:00','W. Europe Standard Time',NULL,NULL),(1443,'vishakhapatnam','vishakhapatnam',83.3000030517578,17.7333335876465,12,'+05:30','India Standard Time',NULL,NULL),(1444,'vitoria','vitoria',-2.66666674613953,42.8499984741211,21,'+01:00','Romance Standard Time',NULL,NULL),(1445,'vizianagaram','vizianagaram',83.4094467163086,18.1138896942139,12,'+05:30','India Standard Time',NULL,NULL),(1446,'vladimir','vladimir',40.3666648864746,56.1500015258789,30,'+04:00','Russian Standard Time',NULL,NULL),(1447,'vladivostok','vladivostok',131.899719238281,43.133056640625,30,'+11:00','Vladivostok Standard Time',NULL,NULL),(1448,'volgograd','volgograd',44.5858001708984,48.8047027587891,30,'+04:00','Russian Standard Time',NULL,NULL),(1449,'vologda','vologda',39.8666648864746,59.216667175293,30,'+04:00','Russian Standard Time',NULL,NULL),(1450,'volokolamsk','volokolamsk',35.9333343505859,56.0666656494141,30,'+04:00','Russian Standard Time',NULL,NULL),(1451,'voronezh','voronezh',39.2666664123535,51.716667175293,30,'+04:00','Russian Standard Time',NULL,NULL),(1452,'votkinsk','votkinsk',53.9949989318848,57.0574989318848,30,'+04:00','Russian Standard Time',NULL,NULL),(1453,'waikanae','waikanae',175.064163208008,-40.8752784729004,48,'+12:00','New Zealand Standard Time',NULL,NULL),(1454,'wailua, hi','wailua, hi',-159.337783813477,22.0522212982178,8,'-10:00','Hawaiian Standard Time',NULL,NULL),(1455,'waimea, hi','waimea, hi',-159.670837402344,21.958610534668,8,'-10:00','Hawaiian Standard Time',NULL,NULL),(1456,'waingapu','waingapu',120.266944885254,-9.6627779006958,26,'+08:00','Singapore Standard Time',NULL,NULL),(1457,'wakkana','wakkana',141.68278503418,45.401668548584,13,'+09:00','Tokyo Standard Time',NULL,NULL),(1458,'warrnambool','warrnambool',142.483337402344,-38.3833351135254,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(1459,'warsaw','warsaw',21,52.25,116,'+01:00','Central European Standard Time',NULL,NULL),(1460,'washington, dc','washington, dc',-77.033332824707,38.8833351135254,8,'-05:00','Eastern Standard Time',NULL,NULL),(1461,'waterford','waterford',-7.13333320617676,52.25,41,'','GMT Standard Time',NULL,NULL),(1462,'waterloo, on','waterloo, on',-80.533332824707,43.533332824707,2,'-05:00','Eastern Standard Time',NULL,NULL),(1463,'wellington','wellington',174.783294677734,-41.283332824707,48,'+12:00','New Zealand Standard Time',NULL,NULL),(1464,'west wendover, nv','west wendover, nv',-114.073333740234,40.7391662597656,8,'-07:00','Mountain Standard Time',NULL,NULL),(1465,'westford, ma','westford, ma',-71.4383316040039,42.5791664123535,8,'-05:00','Eastern Standard Time',NULL,NULL),(1466,'whistler, bc','whistler, bc',-122.966667175293,50.1166648864746,2,'-08:00','Pacific Standard Time',NULL,NULL),(1467,'white rock, bc','white rock, bc',-122.801109313965,49.0238876342773,2,'-08:00','Pacific Standard Time',NULL,NULL),(1468,'whitehorse, yt','whitehorse, yt',-135.051940917969,60.7197227478027,2,'-08:00','Pacific Standard Time',NULL,NULL),(1469,'wichita, ks','wichita, ks',-97.3333358764648,37.7000007629395,8,'-06:00','Central Standard Time',NULL,NULL),(1470,'willemstad','willemstad',-68.9333343505859,12.1000003814697,220,'-04:00','SA Western Standard Time',NULL,NULL),(1471,'windhoek','windhoek',17.0833339691162,-22.5666675567627,221,'+01:00','Namibia Standard Time',NULL,NULL),(1472,'window rock, az','window rock, az',-109.062225341797,35.672779083252,8,'-07:00','Mountain Standard Time',NULL,NULL),(1473,'windsor, on','windsor, on',-82.9936141967773,42.2927780151367,2,'-05:00','Eastern Standard Time',NULL,NULL),(1474,'winnipeg, mb','winnipeg, mb',-97.1383361816406,49.8955574035645,2,'-06:00','Central Standard Time',NULL,NULL),(1475,'winston-salem, nc','winston-salem, nc',-80.2433319091797,36.0947227478027,8,'-05:00','Eastern Standard Time',NULL,NULL),(1476,'wodonga','wodonga',146.566665649414,-36.033332824707,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(1477,'wollongong','wollongong',150.866668701172,-34.4166679382324,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(1478,'wuhan','wuhan',114.302223205566,30.5947227478027,33,'+08:00','China Standard Time',NULL,NULL),(1479,'xiamen','xiamen',118.089447021484,24.4797229766846,33,'+08:00','China Standard Time',NULL,NULL),(1480,'xian','xian',108.883331298828,34.2666664123535,33,'+08:00','China Standard Time',NULL,NULL),(1481,'yakutsk','yakutsk',129.733093261719,62.0339050292969,30,'+10:00','Yakutsk Standard Time',NULL,NULL),(1482,'yalta','yalta',34.1666679382324,44.5,24,'+02:00','Ukraine Standard Time',NULL,NULL),(1483,'yantai','yantai',121.366668701172,37.5499992370605,33,'+08:00','China Standard Time',NULL,NULL),(1484,'yaounde','yaounde',11.5166664123535,3.86666655540466,106,'+01:00','W. Central Africa Standard Time',NULL,NULL),(1485,'yaroslavl','yaroslavl',39.8499984741211,57.5999984741211,30,'+04:00','Russian Standard Time',NULL,NULL),(1486,'yasok','yasok',87.6477813720703,27.0683326721191,73,'+05:45','Nepal Standard Time',NULL,NULL),(1487,'yawnghwe','yawnghwe',96.9344482421875,20.654167175293,142,'+06:30','Myanmar Standard Time',NULL,NULL),(1488,'yazd','yazd',54.3605537414551,31.8966674804688,109,'+03:30','Iran Standard Time',NULL,NULL),(1489,'yellowknife, nt','yellowknife, nt',-114.369163513184,62.4552764892578,2,'-07:00','Mountain Standard Time',NULL,NULL),(1490,'yerevan','yerevan',44.5,40.1811065673828,121,'+04:00','Armenia Standard Time',NULL,NULL),(1491,'yevpatoriya','yevpatoriya',33.3833351135254,45.216667175293,24,'+02:00','Ukraine Standard Time',NULL,NULL),(1492,'yigo','yigo',144.899993896484,13.5333337783813,122,'+10:00','West Pacific Standard Time',NULL,NULL),(1493,'yokohama','yokohama',139.649993896484,35.4333343505859,13,'+09:00','Tokyo Standard Time',NULL,NULL),(1494,'yokosuka','yokosuka',139.66667175293,35.25,13,'+09:00','Tokyo Standard Time',NULL,NULL),(1495,'yuzhno-sakhalinsk','yuzhno-sakhalinsk',142.733337402344,46.9500007629395,30,'+11:00','Khabarovsk Standard Time',NULL,NULL),(1496,'zaandam','zaandam',4.82555532455444,52.4386100769043,27,'+01:00','W. Europe Standard Time',NULL,NULL),(1497,'zagreb','zagreb',15.9666662216187,45.7999992370605,222,'+01:00','Central European Standard Time',NULL,NULL),(1498,'zakynthos','zakynthos',20.8966674804688,37.783332824707,47,'+02:00','FLE Standard Time',NULL,NULL),(1499,'zaporozhye','zaporozhye',35.1500015258789,47.849723815918,24,'+02:00','Ukraine Standard Time',NULL,NULL),(1500,'zaragoza','zaragoza',-0.883333325386047,41.6500015258789,21,'+01:00','Romance Standard Time',NULL,NULL),(1501,'zaysan','zaysan',84.8705520629883,47.4647216796875,22,'+06:00','Central Asia Standard Time',NULL,NULL),(1502,'zhengzhou','zhengzhou',113.666664123535,34.75,33,'+08:00','China Standard Time',NULL,NULL),(1503,'zhongshan','zhongshan',113.392776489258,22.5166664123535,33,'+08:00','China Standard Time',NULL,NULL),(1504,'zihuatanejo','zihuatanejo',-101.551109313965,17.6444435119629,6,'-06:00','Mexico Standard Time',NULL,NULL),(1505,'zupanja','zupanja',18.6972217559814,45.0691680908203,222,'+01:00','Central European Standard Time',NULL,NULL),(1506,'zurich','zurich',8.55000019073486,47.3666648864746,72,'+01:00','W. Europe Standard Time',NULL,NULL),(1507,'karbala','karbala',44.0248315258789,32.6143320617676,53,'+03:00','Arabic Standard Time',NULL,NULL),(1508,'﻿adana','﻿adana',35.243322,38.963745,16,'+02:00','Turkey Standard Time',NULL,NULL),(1509,'adiyaman','adiyaman',35.243322,38.963745,16,'+02:00','Turkey Standard Time',NULL,NULL),(1510,'afyon','afyon',35.243322,38.963745,16,'+02:00','Turkey Standard Time',NULL,NULL),(1511,'agri','agri',35.243322,38.963745,16,'+02:00','Turkey Standard Time',NULL,NULL),(1512,'aksaray','aksaray',35.243322,38.963745,16,'+02:00','Turkey Standard Time',NULL,NULL),(1513,'amasya','amasya',35.243322,38.963745,16,'+02:00','Turkey Standard Time',NULL,NULL),(1514,'antalya','antalya',35.243322,38.963745,16,'+02:00','Turkey Standard Time',NULL,NULL),(1515,'ardahan','ardahan',35.243322,38.963745,16,'+02:00','Turkey Standard Time',NULL,NULL),(1516,'artvin','artvin',35.243322,38.963745,16,'+02:00','Turkey Standard 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/*!40000 ALTER TABLE `ftcwg_countrycity____main_1393_02_20` ENABLE KEYS */;
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  `name` varchar(255) NOT NULL,
  `alias_name` varchar(255) DEFAULT NULL,
  `longitude` double DEFAULT NULL,
  `latitude` double DEFAULT NULL,
  `parentCode` bigint(20) unsigned NOT NULL,
  `diffrentTime` varchar(255) DEFAULT NULL,
  `standardTime` varchar(255) DEFAULT NULL,
  `countryCode` varchar(255) DEFAULT NULL,
  `countryCodeZone` varchar(255) DEFAULT NULL,
  PRIMARY KEY (`id`)
) ENGINE=MyISAM AUTO_INCREMENT=1527 DEFAULT CHARSET=utf8;
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-- Dumping data for table `ftcwg_countrycity_main_1393_02_20`
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/*!40000 ALTER TABLE `ftcwg_countrycity_main_1393_02_20` DISABLE KEYS */;
INSERT INTO `ftcwg_countrycity_main_1393_02_20` VALUES (1,'denmark',NULL,NULL,NULL,0,NULL,NULL,'DK','Europe/Copenhagen'),(2,'canada',NULL,NULL,NULL,0,NULL,NULL,'CA',NULL),(3,'united kingdom',NULL,NULL,NULL,0,NULL,NULL,'GB','Europe/London'),(4,'united arab emirates',NULL,NULL,NULL,0,NULL,NULL,'AE','Asia/Dubai'),(5,'nigeria',NULL,NULL,NULL,0,NULL,NULL,'NG','Africa/Lagos'),(6,'mexico',NULL,NULL,NULL,0,NULL,NULL,'MX','America/Mexico_City'),(7,'ghana',NULL,NULL,NULL,0,NULL,NULL,'GH','Africa/Accra'),(8,'united states',NULL,NULL,NULL,0,NULL,NULL,'US',NULL),(9,'ethiopia',NULL,NULL,NULL,0,NULL,NULL,'ET','Africa/Addis_Ababa'),(10,'australia',NULL,NULL,NULL,0,NULL,NULL,'AU',NULL),(11,'yemen',NULL,NULL,NULL,0,NULL,NULL,'YE','Asia/Aden'),(12,'india',NULL,NULL,NULL,0,NULL,NULL,'IN','Asia/Kolkata'),(13,'japan',NULL,NULL,NULL,0,NULL,NULL,'JP','Asia/Tokyo'),(14,'saudi arabia',NULL,NULL,NULL,0,NULL,NULL,'SA','Asia/Riyadh'),(15,'kuwait',NULL,NULL,NULL,0,NULL,NULL,'KW','Asia/Kuwait'),(16,'turkey',NULL,NULL,NULL,0,NULL,NULL,'TR','Europe/Istanbul'),(17,'costa rica',NULL,NULL,NULL,0,NULL,NULL,'CR','America/Costa_Rica'),(18,'bulgaria',NULL,NULL,NULL,0,NULL,NULL,'BG','Europe/Sofia'),(19,'egypt',NULL,NULL,NULL,0,NULL,NULL,'EG','Africa/Cairo'),(20,'algeria',NULL,NULL,NULL,0,NULL,NULL,'DZ','Africa/Algiers'),(21,'spain',NULL,NULL,NULL,0,NULL,NULL,'ES',NULL),(22,'kazakhstan',NULL,NULL,NULL,0,NULL,NULL,'KZ',NULL),(23,'niue',NULL,NULL,NULL,0,NULL,NULL,'NU','Pacific/Niue'),(24,'ukraine',NULL,NULL,NULL,0,NULL,NULL,'UA',NULL),(25,'ecuador',NULL,NULL,NULL,0,NULL,NULL,'EC',NULL),(26,'indonesia',NULL,NULL,NULL,0,NULL,NULL,'ID',NULL),(27,'netherlands',NULL,NULL,NULL,0,NULL,NULL,'NL',NULL),(28,'france',NULL,NULL,NULL,0,NULL,NULL,'FR','Europe/Paris'),(29,'jordan',NULL,NULL,NULL,0,NULL,NULL,'JO','Asia/Amman'),(30,'russia',NULL,NULL,NULL,0,NULL,NULL,'RU',NULL),(31,'italy',NULL,NULL,NULL,0,NULL,NULL,'IT','Europe/Rome'),(32,'andorra',NULL,NULL,NULL,0,NULL,NULL,'AD','Europe/Andorra'),(33,'china',NULL,NULL,NULL,0,NULL,NULL,'CN',NULL),(34,'madagascar',NULL,NULL,NULL,0,NULL,NULL,'MG','Indian/Antananarivo'),(35,'guatemala',NULL,NULL,NULL,0,NULL,NULL,'GT','America/Guatemala'),(36,'belgium',NULL,NULL,NULL,0,NULL,NULL,'BE','Europe/Brussels'),(37,'samoa',NULL,NULL,NULL,0,NULL,NULL,'WS','Pacific/Apia'),(38,'romania',NULL,NULL,NULL,0,NULL,NULL,'RO','Europe/Bucharest'),(39,'peru',NULL,NULL,NULL,0,NULL,NULL,'PE','America/Lima'),(40,'chile',NULL,NULL,NULL,0,NULL,NULL,'CL',NULL),(41,'ireland',NULL,NULL,NULL,0,NULL,NULL,'IE','Europe/Dublin'),(42,'brazil',NULL,NULL,NULL,0,NULL,NULL,'BR',NULL),(43,'israel',NULL,NULL,NULL,0,NULL,NULL,'IL','Asia/Jerusalem'),(44,'turkmenistan',NULL,NULL,NULL,0,NULL,NULL,'TM','Asia/Ashgabat'),(45,'eritrea',NULL,NULL,NULL,0,NULL,NULL,'ER','Africa/Asmara'),(46,'paraguay',NULL,NULL,NULL,0,NULL,NULL,'PY',NULL),(47,'greece',NULL,NULL,NULL,0,NULL,NULL,'GR',NULL),(48,'new zealand',NULL,NULL,NULL,0,NULL,NULL,'NZ',NULL),(49,'cook islands',NULL,NULL,NULL,0,NULL,NULL,'CK','Pacific/Rarotonga'),(50,'portugal',NULL,NULL,NULL,0,NULL,NULL,'PT',NULL),(51,'philippines',NULL,NULL,NULL,0,NULL,NULL,'PH','Asia/Manila'),(52,'germany',NULL,NULL,NULL,0,NULL,NULL,'DE',NULL),(53,'iraq',NULL,NULL,NULL,0,NULL,NULL,'IQ','Asia/Baghdad'),(54,'pakistan',NULL,NULL,NULL,0,NULL,NULL,'PK','Asia/Karachi'),(55,'argentina',NULL,NULL,NULL,0,NULL,NULL,'AR',NULL),(56,'azerbaijan',NULL,NULL,NULL,0,NULL,NULL,'AZ','Asia/Baku'),(57,'moldova',NULL,NULL,NULL,0,NULL,NULL,'MD','Europe/Chisinau'),(58,'mali',NULL,NULL,NULL,0,NULL,NULL,'ML','Africa/Bamako'),(59,'brunei',NULL,NULL,NULL,0,NULL,NULL,'BN','Asia/Brunei'),(60,'bangladesh',NULL,NULL,NULL,0,NULL,NULL,'BD','Asia/Dhaka'),(61,'thailand',NULL,NULL,NULL,0,NULL,NULL,'TH','Asia/Bangkok'),(62,'central african republic',NULL,NULL,NULL,0,NULL,NULL,'CF','Africa/Bangui'),(63,'bosnia and herzegovina',NULL,NULL,NULL,0,NULL,NULL,'BA','Europe/Sarajevo'),(64,'gambia',NULL,NULL,NULL,0,NULL,NULL,'GM','Africa/Banjul'),(65,'venezuela',NULL,NULL,NULL,0,NULL,NULL,'VE','America/Caracas'),(66,'guadeloupe',NULL,NULL,NULL,0,NULL,NULL,'GP','America/Guadeloupe'),(67,'saint kitts and nevis',NULL,NULL,NULL,0,NULL,NULL,'KN','America/St_Kitts'),(68,'lebanon',NULL,NULL,NULL,0,NULL,NULL,'LB','Asia/Beirut'),(69,'serbia',NULL,NULL,NULL,0,NULL,NULL,'RS','Europe/Belgrade'),(70,'belize',NULL,NULL,NULL,0,NULL,NULL,'BZ','America/Belize'),(71,'norway',NULL,NULL,NULL,0,NULL,NULL,'NO','Europe/Oslo'),(72,'switzerland',NULL,NULL,NULL,0,NULL,NULL,'CH','Europe/Zurich'),(73,'nepal',NULL,NULL,NULL,0,NULL,NULL,'NP','Asia/Kathmandu'),(74,'kyrgyzstan',NULL,NULL,NULL,0,NULL,NULL,'KG','Asia/Bishkek'),(75,'guinea-bissau',NULL,NULL,NULL,0,NULL,NULL,'GQ','Africa/Malabo'),(76,'malawi',NULL,NULL,NULL,0,NULL,NULL,'MW','Africa/Blantyre'),(77,'south africa',NULL,NULL,NULL,0,NULL,NULL,'ZA','Africa/Johannesburg'),(78,'colombia',NULL,NULL,NULL,0,NULL,NULL,'CO','America/Bogota'),(79,'slovakia',NULL,NULL,NULL,0,NULL,NULL,'SK','Europe/Bratislava'),(80,'congo',NULL,NULL,NULL,0,NULL,NULL,'CD',NULL),(81,'barbados',NULL,NULL,NULL,0,NULL,NULL,'BB','America/Barbados'),(82,'czech republic',NULL,NULL,NULL,0,NULL,NULL,'CZ','Europe/Prague'),(83,'hungary',NULL,NULL,NULL,0,NULL,NULL,'HU','Europe/Budapest'),(84,'burundi',NULL,NULL,NULL,0,NULL,NULL,'BI','Africa/Bujumbura'),(85,'korea, south',NULL,NULL,NULL,0,NULL,NULL,'KR','Asia/Seoul'),(86,'malaysia',NULL,NULL,NULL,0,NULL,NULL,'MY',NULL),(87,'morocco',NULL,NULL,NULL,0,NULL,NULL,'MA','Africa/Casablanca'),(88,'saint lucia',NULL,NULL,NULL,0,NULL,NULL,'LC','America/St_Lucia'),(89,'french guiana',NULL,NULL,NULL,0,NULL,NULL,'GF','America/Cayenne'),(90,'virgin islands, u.s.',NULL,NULL,NULL,0,NULL,NULL,'VI','America/St_Thomas'),(91,'mozambique',NULL,NULL,NULL,0,NULL,NULL,'MZ','Africa/Maputo'),(92,'nicaragua',NULL,NULL,NULL,0,NULL,NULL,'NI','America/Managua'),(93,'cuba',NULL,NULL,NULL,0,NULL,NULL,'CU','America/Havana'),(94,'turks and caicos islands',NULL,NULL,NULL,0,NULL,NULL,'TC','America/Grand_Turk'),(95,'sri lanka',NULL,NULL,NULL,0,NULL,NULL,'LK','Asia/Colombo'),(96,'guinea',NULL,NULL,NULL,0,NULL,NULL,'GW','Africa/Bissau'),(97,'benin',NULL,NULL,NULL,0,NULL,NULL,'BJ','Africa/Porto-Novo'),(98,'vietnam',NULL,NULL,NULL,0,NULL,NULL,'VN','Asia/Ho_Chi_Minh'),(99,'senegal',NULL,NULL,NULL,0,NULL,NULL,'SN','Africa/Dakar'),(100,'syria',NULL,NULL,NULL,0,NULL,NULL,'SY','Asia/Damascus'),(101,'tanzania',NULL,NULL,NULL,0,NULL,NULL,'TZ','Africa/Dar_es_Salaam'),(102,'niger',NULL,NULL,NULL,0,NULL,NULL,'NE','Africa/Niamey'),(103,'east timor',NULL,NULL,NULL,0,NULL,NULL,'TL','Asia/Dili'),(104,'djibouti',NULL,NULL,NULL,0,NULL,NULL,'DJ','Africa/Djibouti'),(105,'qatar',NULL,NULL,NULL,0,NULL,NULL,'QA','Asia/Qatar'),(106,'cameroon',NULL,NULL,NULL,0,NULL,NULL,'CM','Africa/Douala'),(107,'albania',NULL,NULL,NULL,0,NULL,NULL,'AL','Europe/Tirane'),(108,'tajikistan',NULL,NULL,NULL,0,NULL,NULL,'TJ','Asia/Dushanbe'),(109,'iran',NULL,NULL,NULL,0,NULL,NULL,'IR','Asia/Tehran'),(110,'mauritius',NULL,NULL,NULL,0,NULL,NULL,'MU','Indian/Mauritius'),(111,'martinique',NULL,NULL,NULL,0,NULL,NULL,'MQ','America/Martinique'),(112,'sierra leone',NULL,NULL,NULL,0,NULL,NULL,'SL','Africa/Freetown'),(113,'tuvalu',NULL,NULL,NULL,0,NULL,NULL,'TV','Pacific/Funafuti'),(114,'botswana',NULL,NULL,NULL,0,NULL,NULL,'BW','Africa/Gaborone'),(115,'sweden',NULL,NULL,NULL,0,NULL,NULL,'SE','Europe/Stockholm'),(116,'poland',NULL,NULL,NULL,0,NULL,NULL,'PL','Europe/Warsaw'),(117,'cayman islands',NULL,NULL,NULL,0,NULL,NULL,'KY','America/Cayman'),(118,'guyana',NULL,NULL,NULL,0,NULL,NULL,'GY','America/Guyana'),(119,'gibraltar',NULL,NULL,NULL,0,NULL,NULL,'GI','Europe/Gibraltar'),(120,'austria',NULL,NULL,NULL,0,NULL,NULL,'AT','Europe/Vienna'),(121,'armenia',NULL,NULL,NULL,0,NULL,NULL,'AM','Asia/Yerevan'),(122,'guam',NULL,NULL,NULL,0,NULL,NULL,'GU','Pacific/Guam'),(123,'bermuda',NULL,NULL,NULL,0,NULL,NULL,'BM','Atlantic/Bermuda'),(124,'zimbabwe',NULL,NULL,NULL,0,NULL,NULL,'ZW','Africa/Harare'),(125,'finland',NULL,NULL,NULL,0,NULL,NULL,'FI','Europe/Helsinki'),(126,'solomon islands',NULL,NULL,NULL,0,NULL,NULL,'SB','Pacific/Guadalcanal'),(127,'saint helena',NULL,NULL,NULL,0,NULL,NULL,'SH','Atlantic/St_Helena'),(128,'south sudan',NULL,NULL,NULL,0,NULL,NULL,NULL,NULL),(129,'afghanistan',NULL,NULL,NULL,0,NULL,NULL,'?AF',NULL),(130,'uganda',NULL,NULL,NULL,0,NULL,NULL,'UG','Africa/Kampala'),(131,'lithuania',NULL,NULL,NULL,0,NULL,NULL,'LT','Europe/Vilnius'),(132,'sudan',NULL,NULL,NULL,0,NULL,NULL,'SD','Africa/Khartoum'),(133,'rwanda',NULL,NULL,NULL,0,NULL,NULL,'RW','Africa/Kigali'),(134,'jamaica',NULL,NULL,NULL,0,NULL,NULL,'JM','America/Jamaica'),(135,'saint vincent and the grenadines',NULL,NULL,NULL,0,NULL,NULL,'VC','America/St_Vincent'),(136,'congo, democratic republic of the',NULL,NULL,NULL,0,NULL,NULL,'CD',NULL),(137,'micronesia, federated states of',NULL,NULL,NULL,0,NULL,NULL,'FM',NULL),(138,'new caledonia',NULL,NULL,NULL,0,NULL,NULL,'NC','Pacific/Noumea'),(139,'palau',NULL,NULL,NULL,0,NULL,NULL,'PW','Pacific/Palau'),(140,'greenland',NULL,NULL,NULL,0,NULL,NULL,'GL',NULL),(141,'macedonia',NULL,NULL,NULL,0,NULL,NULL,'MK','Europe/Skopje'),(142,'burma',NULL,NULL,NULL,0,NULL,NULL,'MM','Asia/Rangoon'),(143,'el salvador',NULL,NULL,NULL,0,NULL,NULL,'SV','America/El_Salvador'),(144,'bolivia',NULL,NULL,NULL,0,NULL,NULL,'BO','America/La_Paz'),(145,'gabon',NULL,NULL,NULL,0,NULL,NULL,'GA','Africa/Libreville'),(146,'cyprus',NULL,NULL,NULL,0,NULL,NULL,'CY','Asia/Nicosia'),(147,'slovenia',NULL,NULL,NULL,0,NULL,NULL,'SI','Europe/Ljubljana'),(148,'togo',NULL,NULL,NULL,0,NULL,NULL,'TG','Africa/Lome'),(149,'svalbard',NULL,NULL,NULL,0,NULL,NULL,'SJ','Arctic/Longyearbyen'),(150,'angola',NULL,NULL,NULL,0,NULL,NULL,'AO','Africa/Luanda'),(151,'zambia',NULL,NULL,NULL,0,NULL,NULL,'ZM','Africa/Lusaka'),(152,'luxembourg',NULL,NULL,NULL,0,NULL,NULL,'LU','Europe/Luxembourg'),(153,'marshall islands',NULL,NULL,NULL,0,NULL,NULL,'MH',NULL),(154,'equatorial guinea',NULL,NULL,NULL,0,NULL,NULL,'GQ','Africa/Malabo'),(155,'maldives',NULL,NULL,NULL,0,NULL,NULL,'MV','Indian/Maldives'),(156,'mayotte',NULL,NULL,NULL,0,NULL,NULL,'YT','Indian/Mayotte'),(157,'bahrain',NULL,NULL,NULL,0,NULL,NULL,'BH','Asia/Bahrain'),(158,'lesotho',NULL,NULL,NULL,0,NULL,NULL,'LS','Africa/Maseru'),(159,'wallis and futuna',NULL,NULL,NULL,0,NULL,NULL,'WF','Pacific/Wallis'),(160,'swaziland',NULL,NULL,NULL,0,NULL,NULL,'SZ','Africa/Mbabane'),(161,'malta',NULL,NULL,NULL,0,NULL,NULL,'MT','Europe/Malta'),(162,'belarus',NULL,NULL,NULL,0,NULL,NULL,'BY','Europe/Minsk'),(163,'somalia',NULL,NULL,NULL,0,NULL,NULL,'SO','Africa/Mogadishu'),(164,'monaco',NULL,NULL,NULL,0,NULL,NULL,'MC','Europe/Monaco'),(165,'liberia',NULL,NULL,NULL,0,NULL,NULL,'LR','Africa/Monrovia'),(166,'uruguay',NULL,NULL,NULL,0,NULL,NULL,'UY','America/Montevideo'),(167,'comoros',NULL,NULL,NULL,0,NULL,NULL,'KM','Indian/Comoro'),(168,'papua new guinea',NULL,NULL,NULL,0,NULL,NULL,'PG','Pacific/Port_Moresby'),(169,'oman',NULL,NULL,NULL,0,NULL,NULL,'OM','Asia/Muscat'),(170,'chad',NULL,NULL,NULL,0,NULL,NULL,'TD','Africa/Ndjamena'),(171,'kenya',NULL,NULL,NULL,0,NULL,NULL,'KE','Africa/Nairobi'),(172,'bahamas',NULL,NULL,NULL,0,NULL,NULL,'BS','America/Nassau'),(173,'mauritania',NULL,NULL,NULL,0,NULL,NULL,'MR','Africa/Nouakchott'),(174,'tonga',NULL,NULL,NULL,0,NULL,NULL,'TO','Pacific/Tongatapu'),(175,'honduras',NULL,NULL,NULL,0,NULL,NULL,'HN','America/Tegucigalpa'),(176,'aruba',NULL,NULL,NULL,0,NULL,NULL,'AW','America/Aruba'),(177,'burkina faso',NULL,NULL,NULL,0,NULL,NULL,'BF','Africa/Ouagadougou'),(178,'panama',NULL,NULL,NULL,0,NULL,NULL,'PA','America/Panama'),(179,'french polynesia',NULL,NULL,NULL,0,NULL,NULL,'PF',NULL),(180,'suriname',NULL,NULL,NULL,0,NULL,NULL,'SR','America/Paramaribo'),(181,'sint maarten',NULL,NULL,NULL,0,NULL,NULL,'SX','America/Lower_Princes'),(182,'cambodia',NULL,NULL,NULL,0,NULL,NULL,'KH','Asia/Phnom_Penh'),(183,'montenegro',NULL,NULL,NULL,0,NULL,NULL,'ME','Europe/Podgorica'),(184,'vanuatu',NULL,NULL,NULL,0,NULL,NULL,'VU','Pacific/Efate'),(185,'trinidad and tobago',NULL,NULL,NULL,0,NULL,NULL,'TT','America/Port_of_Spain'),(186,'haiti',NULL,NULL,NULL,0,NULL,NULL,'HT','America/Port-au-Prince'),(187,'cape verde',NULL,NULL,NULL,0,NULL,NULL,'CV','Atlantic/Cape_Verde'),(188,'kosovo',NULL,NULL,NULL,0,NULL,NULL,'XK',NULL),(189,'dominican republic',NULL,NULL,NULL,0,NULL,NULL,'DO','America/Santo_Domingo'),(190,'korea, north',NULL,NULL,NULL,0,NULL,NULL,'KP','Asia/Pyongyang'),(191,'iceland',NULL,NULL,NULL,0,NULL,NULL,'IS','Atlantic/Reykjavik'),(192,'latvia',NULL,NULL,NULL,0,NULL,NULL,'LV','Europe/Riga'),(193,'virgin islands, british',NULL,NULL,NULL,0,NULL,NULL,'VG','America/Tortola'),(194,'dominica',NULL,NULL,NULL,0,NULL,NULL,'DM','America/Dominica'),(195,'grenada',NULL,NULL,NULL,0,NULL,NULL,'GD','America/Grenada'),(196,'reunion',NULL,NULL,NULL,0,NULL,NULL,'RE','Indian/Reunion'),(197,'saint pierre and miquelon',NULL,NULL,NULL,0,NULL,NULL,'PM','America/Miquelon'),(198,'northern mariana islands',NULL,NULL,NULL,0,NULL,NULL,'MP','Pacific/Saipan'),(199,'puerto rico',NULL,NULL,NULL,0,NULL,NULL,'PR','America/Puerto_Rico'),(200,'san marino',NULL,NULL,NULL,0,NULL,NULL,'SM','Europe/San_Marino'),(201,'sao tome and principe',NULL,NULL,NULL,0,NULL,NULL,'ST','Africa/Sao_Tome'),(202,'singapore',NULL,NULL,NULL,0,NULL,NULL,'SG','Asia/Singapore'),(203,'kiribati',NULL,NULL,NULL,0,NULL,NULL,'KI',NULL),(204,'antigua and barbuda',NULL,NULL,NULL,0,NULL,NULL,'AG','America/Antigua'),(205,'falkland 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Central Africa Standard Time',NULL,NULL),(228,'acapulco','acapulco',-99.9097213745117,16.838888168335,6,'-06:00','Mexico Standard Time',NULL,NULL),(229,'accra','accra',-0.196388885378838,5.55583333969116,7,'','Greenwich Standard Time',NULL,NULL),(230,'adak, ak','adak, ak',-176.649719238281,51.8663902282715,8,'-10:00','Hawaii-Aleutian Standard Time',NULL,NULL),(231,'addis ababa','addis ababa',38.7000007629395,9.03333377838135,9,'+03:00','E. Africa Standard Time',NULL,NULL),(232,'adelaide','adelaide',138.600006103516,-34.9333343505859,10,'+09:30','Cen. Australia Standard Time',NULL,NULL),(233,'aden','aden',45.033332824707,12.7833337783813,11,'+03:00','Arab Standard Time',NULL,NULL),(234,'agra','agra',78,27.1833324432373,12,'+05:30','India Standard Time',NULL,NULL),(235,'ahmedabad','ahmedabad',72.5669479370117,23.039722442627,12,'+05:30','India Standard Time',NULL,NULL),(236,'akita','akita',140.08332824707,39.75,13,'+09:00','Tokyo Standard Time',NULL,NULL),(237,'aklavik, nt','aklavik, nt',-135,68.216667175293,2,'-07:00','Mountain Standard Time',NULL,NULL),(238,'akron, oh','akron, oh',-81.5166702270508,41.0833320617676,8,'-05:00','Eastern Standard Time',NULL,NULL),(239,'akumal','akumal',-87.3136138916016,20.3966674804688,6,'-06:00','Mexico Standard Time',NULL,NULL),(240,'al ahsa','al ahsa',49.6016654968262,25.3963890075684,14,'+03:00','Arab Standard Time',NULL,NULL),(241,'al ain','al ain',55.7441673278809,24.2258338928223,4,'+04:00','Arabian Standard Time',NULL,NULL),(242,'al hudaydah','al hudaydah',42.9511108398438,14.8022222518921,11,'+03:00','Arab Standard Time',NULL,NULL),(243,'al jahra','al jahra',47.7000007629395,29.3333339691162,15,'+03:00','Arab Standard Time',NULL,NULL),(244,'alacati','alacati',26.3738880157471,38.2799987792969,16,'+02:00','Turkey Standard Time',NULL,NULL),(245,'alajuela','alajuela',-84.216667175293,10.0166664123535,17,'-06:00','Central America Standard Time',NULL,NULL),(246,'albany, ny','albany, ny',-73.75,42.6500015258789,8,'-05:00','Eastern Standard Time',NULL,NULL),(247,'albena','albena',28.0766658782959,43.3708343505859,18,'+02:00','FLE Standard Time',NULL,NULL),(248,'albuquerque, nm','albuquerque, nm',-106.650001525879,35.0830574035645,8,'-07:00','Mountain Standard Time',NULL,NULL),(249,'albury','albury',146.910278320312,-36.0822219848633,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(250,'alert, nu','alert, nu',-62.5,82.466667175293,2,'-05:00','Eastern Standard Time',NULL,NULL),(251,'alexandria','alexandria',29.9441661834717,31.2136116027832,19,'+02:00','Egypt Standard Time',NULL,NULL),(252,'algiers','algiers',3.04999995231628,36.7666664123535,20,'+01:00','W. Central Africa Standard Time',NULL,NULL),(253,'alicante','alicante',-0.483333319425583,38.3499984741211,21,'+01:00','Romance Standard Time',NULL,NULL),(254,'alice springs','alice springs',133.866668701172,-23.7000007629395,10,'+09:30','AUS Central Standard Time',NULL,NULL),(255,'almaty','almaty',76.9166641235352,43.3166656494141,22,'+06:00','Central Asia Standard Time',NULL,NULL),(256,'almeria','almeria',-2.46666669845581,36.8499984741211,21,'+01:00','Romance Standard Time',NULL,NULL),(257,'alofi','alofi',-169.91667175293,-19.0499992370605,23,'-11:00','Midway Island Standard Time',NULL,NULL),(258,'alupka','alupka',34.0497207641602,44.4166679382324,24,'+02:00','Ukraine Standard Time',NULL,NULL),(259,'ambato','ambato',-78.620002746582,-1.2402777671814,25,'-05:00','SA Pacific Standard Time',NULL,NULL),(260,'ambon','ambon',128.16667175293,-3.70000004768372,26,'+09:00','Tokyo Standard Time',NULL,NULL),(261,'amersfoort','amersfoort',5.38777780532837,52.1561126708984,27,'+01:00','W. Europe Standard Time',NULL,NULL),(262,'amherst, ns','amherst, ns',-64.2052764892578,45.8300018310547,2,'-04:00','Atlantic Standard Time',NULL,NULL),(263,'amiens','amiens',2.29999995231628,49.8833351135254,28,'+01:00','Romance Standard Time',NULL,NULL),(264,'amman','amman',35.9333343505859,31.9500007629395,29,'+03:00','Jordan Standard Time',NULL,NULL),(265,'amritsar','amritsar',74.8666687011719,31.6333332061768,12,'+05:30','India Standard Time',NULL,NULL),(266,'amsterdam','amsterdam',4.88333320617676,52.3666648864746,27,'+01:00','W. Europe Standard Time',NULL,NULL),(267,'anadyr','anadyr',177.5,64.7330551147461,30,'+12:00','Magadan Standard Time',NULL,NULL),(268,'anapa','anapa',37.3166656494141,44.9000015258789,30,'+04:00','Russian Standard Time',NULL,NULL),(269,'anchorage, ak','anchorage, ak',-149.899719238281,61.216667175293,8,'-09:00','Alaskan Standard Time',NULL,NULL),(270,'ancona','ancona',13.5188884735107,43.6158332824707,31,'+01:00','W. Europe Standard Time',NULL,NULL),(271,'andorra la vella','andorra la vella',1.51666665077209,42.5,32,'+01:00','Romance Standard Time',NULL,NULL),(272,'ankara','ankara',32.8663902282715,39.9333343505859,16,'+02:00','Turkey Standard Time',NULL,NULL),(273,'annapolis, md','annapolis, md',-76.4925003051758,38.9783325195312,8,'-05:00','Eastern Standard Time',NULL,NULL),(274,'anshan','anshan',122.983329772949,41.1166648864746,33,'+08:00','China Standard Time',NULL,NULL),(275,'antananarivo','antananarivo',47.533332824707,-18.9166660308838,34,'+03:00','E. Africa Standard Time',NULL,NULL),(276,'antigua','antigua',-90.7333297729492,14.5500001907349,35,'-06:00','Guatemala Standard Time',NULL,NULL),(277,'antwerp','antwerp',4.3997220993042,51.2205543518066,36,'+01:00','Romance Standard Time',NULL,NULL),(278,'apia','apia',-171.75,-13.8330554962158,37,'-13:00','Samoa Standard Time',NULL,NULL),(279,'aqaba','aqaba',34.9966659545898,29.4972229003906,29,'+03:00','Jordan Standard Time',NULL,NULL),(280,'arad','arad',21.3333339691162,46.1833343505859,38,'+02:00','FLE Standard Time',NULL,NULL),(281,'arequipa','arequipa',-71.5166702270508,-16.3833332061768,39,'-05:00','SA Pacific Standard Time',NULL,NULL),(282,'arica','arica',-70.2902755737305,-18.4544448852539,40,'-04:00','Chile Standard Time',NULL,NULL),(283,'arkhangelsk','arkhangelsk',40.6500015258789,64.5166702270508,30,'+04:00','Russian Standard Time',NULL,NULL),(284,'arklow','arklow',-6.15000009536743,52.7999992370605,41,'','GMT Standard Time',NULL,NULL),(285,'armstrong, bc','armstrong, bc',-119.196113586426,50.4441680908203,2,'-08:00','Pacific Standard Time',NULL,NULL),(286,'arraial do cabo','arraial do cabo',-42.0288887023926,-22.9661102294922,42,'-03:00','E. South America Standard Time',NULL,NULL),(287,'arzamas','arzamas',43.8333320617676,55.3833351135254,30,'+04:00','Russian Standard Time',NULL,NULL),(288,'ashkelon','ashkelon',34.5594444274902,31.6658325195312,43,'+02:00','Israel Standard Time',NULL,NULL),(289,'ashkhabad','ashkhabad',58.3833351135254,37.9500007629395,44,'+05:00','West Asia Standard Time',NULL,NULL),(290,'ashland, or','ashland, or',-122.698059082031,42.1852760314941,8,'-08:00','Pacific Standard Time',NULL,NULL),(291,'asmara','asmara',38.9333343505859,15.3333330154419,45,'+03:00','Arab Standard Time',NULL,NULL),(292,'astana','astana',71.4277954101562,51.1811065673828,22,'+06:00','Central Asia Standard Time',NULL,NULL),(293,'asuncion','asuncion',-57.6333351135254,-25.2999992370605,46,'-04:00','Paraguay Standard Time',NULL,NULL),(294,'athens','athens',23.7333335876465,37.9833335876465,47,'+02:00','FLE Standard Time',NULL,NULL),(295,'atlanta, ga','atlanta, ga',-84.383056640625,33.75,8,'-05:00','Eastern Standard Time',NULL,NULL),(296,'auckland','auckland',174.766662597656,-36.8499984741211,48,'+12:00','New Zealand Standard Time',NULL,NULL),(297,'augusta, me','augusta, me',-69.7830581665039,44.3163871765137,8,'-05:00','Eastern Standard Time',NULL,NULL),(298,'aurangabad','aurangabad',75.3197250366211,19.8852787017822,12,'+05:30','India Standard Time',NULL,NULL),(299,'austin, tx','austin, tx',-97.75,30.2663879394531,8,'-06:00','Central Standard Time',NULL,NULL),(300,'avarua','avarua',-159.766662597656,-21.2000007629395,49,'-10:00','Hawaiian Standard Time',NULL,NULL),(301,'aveiro','aveiro',-8.64999961853027,40.6333351135254,50,'','GMT Standard Time',NULL,NULL),(302,'aylesbury','aylesbury',-0.816666662693024,51.8158340454102,3,'','GMT Standard Time',NULL,NULL),(303,'az zarqa','az zarqa',36.0833320617676,32.033332824707,29,'+03:00','Jordan Standard Time',NULL,NULL),(304,'bacau','bacau',26.9166660308838,46.5666656494141,38,'+02:00','FLE Standard Time',NULL,NULL),(305,'bacolod','bacolod',122.946662902832,10.6780557632446,51,'+08:00','Singapore Standard Time',NULL,NULL),(306,'badajoz','badajoz',-6.96666669845581,38.8833351135254,21,'+01:00','Romance Standard Time',NULL,NULL),(307,'baden-baden','baden-baden',8.23333358764648,48.75,52,'+01:00','W. Europe Standard Time',NULL,NULL),(308,'baghdad','baghdad',44.4000015258789,33.3333320617676,53,'+03:00','Arabic Standard Time',NULL,NULL),(309,'bahawalpur','bahawalpur',71.67138671875,26.3922214508057,54,'+05:00','Pakistan Standard Time',NULL,NULL),(310,'bahia blanca','bahia blanca',-62.2663879394531,-38.7333335876465,55,'-03:00','Argentina Standard Time',NULL,NULL),(311,'bahia kino','bahia kino',-111.936386108398,28.8227787017822,6,'-07:00','US Mountain Standard Time',NULL,NULL),(312,'baku','baku',49.9000015258789,40.3663902282715,56,'+04:00','Baku Standard Time',NULL,NULL),(313,'balabag','balabag',121.92749786377,11.966944694519,51,'+08:00','Singapore Standard Time',NULL,NULL),(314,'balanga','balanga',120.538612365723,14.6750001907349,51,'+08:00','Singapore Standard Time',NULL,NULL),(315,'balikpapan','balikpapan',116.827774047852,-1.26361107826233,26,'+08:00','Singapore Standard Time',NULL,NULL),(316,'balti','balti',27.9258327484131,47.7588882446289,57,'+02:00','FLE Standard Time',NULL,NULL),(317,'baltimore, md','baltimore, md',-76.6166687011719,39.2830543518066,8,'-05:00','Eastern Standard Time',NULL,NULL),(318,'bamako','bamako',-8,12.6499996185303,58,'','Greenwich Standard Time',NULL,NULL),(319,'bandar seri begawan','bandar seri begawan',114.949996948242,4.93333339691162,59,'+08:00','Singapore Standard Time',NULL,NULL),(320,'bandarban','bandarban',92.2174987792969,22.1961116790771,60,'+06:00','Bangladesh Standard Time',NULL,NULL),(321,'bandung','bandung',107.599998474121,-6.91666650772095,26,'+07:00','SE Asia Standard Time',NULL,NULL),(322,'banff, ab','banff, ab',-115.568885803223,51.1808319091797,2,'-07:00','Mountain Standard Time',NULL,NULL),(323,'bangalore','bangalore',77.5666656494141,12.9666662216187,12,'+05:30','India Standard Time',NULL,NULL),(324,'bangkok','bangkok',100.516693115234,13.75,61,'+07:00','SE Asia Standard Time',NULL,NULL),(325,'bangui','bangui',18.5499992370605,4.36666679382324,62,'+01:00','W. Central Africa Standard Time',NULL,NULL),(326,'banja luka','banja luka',17.1830558776855,44.7663879394531,63,'+01:00','Central European Standard Time',NULL,NULL),(327,'banjul','banjul',-16.5833339691162,13.4499998092651,64,'','Greenwich Standard Time',NULL,NULL),(328,'baotou','baotou',109.800003051758,40.6666679382324,33,'+08:00','China Standard Time',NULL,NULL),(329,'barcelona','barcelona',2.16666674613953,41.4000015258789,21,'+01:00','W. Europe Standard Time',NULL,NULL),(330,'barcelona','barcelona',-64.716667175293,10.1330556869507,65,'-04:30','Venezuela Standard Time',NULL,NULL),(331,'bareilly','bareilly',79.4094467163086,28.3533325195312,12,'+05:30','India Standard Time',NULL,NULL),(332,'bari','bari',16.8691673278809,41.1261100769043,31,'+01:00','W. Europe Standard Time',NULL,NULL),(333,'barrie, on','barrie, on',-79.7016677856445,44.3780555725098,2,'-05:00','Eastern Standard Time',NULL,NULL),(334,'basse-terre','basse-terre',-61.716667175293,16,66,'-04:00','SA Western Standard Time',NULL,NULL),(335,'basseterre','basseterre',-62.7333335876465,17.2999992370605,67,'-04:00','SA Western Standard Time',NULL,NULL),(336,'baton rouge, la','baton rouge, la',-91.1500015258789,30.4500007629395,8,'-06:00','Central Standard Time',NULL,NULL),(337,'beijing','beijing',116.383331298828,39.9333343505859,33,'+08:00','China Standard Time',NULL,NULL),(338,'beirut','beirut',35.5163879394531,33.8663902282715,68,'+02:00','Lebanon Standard Time',NULL,NULL),(339,'beja','beja',-7.86666679382324,38.0166664123535,50,'','GMT Standard Time',NULL,NULL),(340,'belfast','belfast',-5.91666650772095,54.5833320617676,3,'','GMT Standard Time',NULL,NULL),(341,'belgorod','belgorod',36.6166648864746,50.5999984741211,30,'+04:00','Russian Standard Time',NULL,NULL),(342,'belgrade','belgrade',20.466667175293,44.8163871765137,69,'+01:00','Central Europe Standard Time',NULL,NULL),(343,'belize city','belize city',-88.1866683959961,17.4977779388428,70,'-06:00','Central America Standard Time',NULL,NULL),(344,'bellevue, wa','bellevue, wa',-122.199447631836,47.6105537414551,8,'-08:00','Pacific Standard Time',NULL,NULL),(345,'belmopan','belmopan',-88.783332824707,17.2666664123535,70,'-06:00','Central America Standard Time',NULL,NULL),(346,'belo horizonte','belo horizonte',-43.9541664123535,-19.8158340454102,42,'-03:00','E. South America Standard Time',NULL,NULL),(347,'belogradchik','belogradchik',22.6951503753662,43.6320610046387,18,'+02:00','FLE Standard Time',NULL,NULL),(348,'benevento','benevento',14.7811107635498,41.1305541992188,31,'+01:00','W. Europe Standard Time',NULL,NULL),(349,'benxi','benxi',123.766387939453,41.2941665649414,33,'+08:00','China Standard Time',NULL,NULL),(350,'bergen','bergen',5.34999990463257,60.3499984741211,71,'+01:00','W. Europe Standard Time',NULL,NULL),(351,'berlin','berlin',13.3999996185303,52.5166664123535,52,'+01:00','W. Europe Standard Time',NULL,NULL),(352,'bern','bern',7.46666669845581,46.9166679382324,72,'+01:00','W. Europe Standard Time',NULL,NULL),(353,'beziers','beziers',3.21777772903442,43.341667175293,28,'+01:00','Romance Standard Time',NULL,NULL),(354,'bhopal','bhopal',77.4097213745117,23.2355556488037,12,'+05:30','India Standard Time',NULL,NULL),(355,'bhubaneswar','bhubaneswar',85.8352813720703,20.2636108398438,12,'+05:30','India Standard Time',NULL,NULL),(356,'bilbao','bilbao',-2.92361116409302,43.2569427490234,21,'+01:00','Romance Standard Time',NULL,NULL),(357,'billings, mt','billings, mt',-108.504447937012,45.7827758789062,8,'-07:00','Mountain Standard Time',NULL,NULL),(358,'biratchowk','biratchowk',87.3811111450195,26.6691665649414,73,'+05:45','Nepal Standard Time',NULL,NULL),(359,'birmingham','birmingham',-1.86666667461395,52.5,3,'','GMT Standard Time',NULL,NULL),(360,'birmingham, al','birmingham, al',-86.8000030517578,33.5166664123535,8,'-06:00','Central Standard Time',NULL,NULL),(361,'bishkek','bishkek',74.5833358764648,42.8666648864746,74,'+06:00','Central Asia Standard Time',NULL,NULL),(362,'bismarck, nd','bismarck, nd',-100.783058166504,46.8163871765137,8,'-06:00','Central Standard Time',NULL,NULL),(363,'bissau','bissau',-15.6000003814697,11.8666667938232,75,'','Greenwich Standard Time',NULL,NULL),(364,'blanes','blanes',2.79194450378418,41.6741676330566,21,'+01:00','Romance Standard Time',NULL,NULL),(365,'blantyre','blantyre',35.0058326721191,-15.7861108779907,76,'+02:00','South Africa Standard Time',NULL,NULL),(366,'blantyre-hamilton','blantyre-hamilton',-4.11666679382324,55.783332824707,3,'','GMT Standard Time',NULL,NULL),(367,'bloemfontein','bloemfontein',26.2230548858643,-29.1180553436279,77,'+02:00','South Africa Standard Time',NULL,NULL),(368,'bodrum','bodrum',27.4349994659424,37.0424995422363,16,'+02:00','Turkey Standard Time',NULL,NULL),(369,'bogota','bogota',-74.0833358764648,4.59999990463257,78,'-05:00','SA Pacific Standard Time',NULL,NULL),(370,'boise, id','boise, id',-116.199722290039,43.6163902282715,8,'-07:00','Mountain Standard Time',NULL,NULL),(371,'bologna','bologna',11.3491668701172,44.4944458007812,31,'+01:00','W. Europe Standard Time',NULL,NULL),(372,'bonn','bonn',7.08333349227905,50.7333335876465,52,'+01:00','W. Europe Standard Time',NULL,NULL),(373,'bordeaux','bordeaux',-0.583333313465118,44.8333320617676,28,'+01:00','Romance Standard Time',NULL,NULL),(374,'boston, ma','boston, ma',-71.0663909912109,42.3663902282715,8,'-05:00','Eastern Standard Time',NULL,NULL),(375,'braganca','braganca',-6.75888872146606,41.8072204589844,50,'','GMT Standard Time',NULL,NULL),(376,'brasilia','brasilia',-47.897777557373,-15.7919445037842,42,'-03:00','E. South America Standard Time',NULL,NULL),(377,'bratislava','bratislava',17.1166667938232,48.1500015258789,79,'+01:00','Central Europe Standard Time',NULL,NULL),(378,'brazzaville','brazzaville',15.2833337783813,-4.26666688919067,80,'+01:00','W. Central Africa Standard Time',NULL,NULL),(379,'bremen','bremen',8.85000038146973,53.0833320617676,52,'+01:00','W. Europe Standard Time',NULL,NULL),(380,'brest','brest',-4.46666669845581,48.4000015258789,28,'+01:00','Romance Standard Time',NULL,NULL),(381,'bridgetown','bridgetown',-59.6166648864746,13.1000003814697,81,'-04:00','SA Western Standard Time',NULL,NULL),(382,'brindisi','brindisi',17.9388885498047,40.6361122131348,31,'+01:00','W. Europe Standard Time',NULL,NULL),(383,'brisbane','brisbane',153.016662597656,-27.466667175293,10,'+10:00','E. Australia Standard Time',NULL,NULL),(384,'bristol','bristol',-2.53333330154419,51.4833335876465,3,'','GMT Standard Time',NULL,NULL),(385,'brno','brno',16.6133327484131,49.1938896179199,82,'+01:00','Central Europe Standard Time',NULL,NULL),(386,'brussels','brussels',4.33329772949219,50.8332977294922,36,'+01:00','Romance Standard Time',NULL,NULL),(387,'bucharest','bucharest',26.1000003814697,44.4333343505859,38,'+02:00','FLE Standard Time',NULL,NULL),(388,'budapest','budapest',19.0833339691162,47.5,83,'+01:00','Central Europe Standard Time',NULL,NULL),(389,'buenos aires','buenos aires',-58.6666679382324,-34.5830574035645,55,'-03:00','Argentina Standard Time',NULL,NULL),(390,'buffalo, ny','buffalo, ny',-78.8833312988281,42.8833351135254,8,'-05:00','Eastern Standard Time',NULL,NULL),(391,'bujumbura','bujumbura',29.3666667938232,-3.38333344459534,84,'+02:00','South Africa Standard Time',NULL,NULL),(392,'burgos','burgos',-3.69583344459534,42.3411102294922,21,'+01:00','Romance Standard Time',NULL,NULL),(393,'buri ram','buri ram',103.112503051758,14.9963884353638,61,'+07:00','SE Asia Standard Time',NULL,NULL),(394,'burnaby, bc','burnaby, bc',-122.973892211914,49.2488899230957,2,'-08:00','Pacific Standard Time',NULL,NULL),(395,'bursa','bursa',29.0625,40.1836128234863,16,'+02:00','Turkey Standard Time',NULL,NULL),(396,'busan','busan',129.054718017578,35.1577758789062,85,'+09:00','Korea Standard Time',NULL,NULL),(397,'butterworth','butterworth',100.414169311523,5.39694452285767,86,'+08:00','Singapore Standard Time',NULL,NULL),(398,'cabo san lucas','cabo san lucas',-109.916664123535,22.8905563354492,6,'-07:00','Mexico Standard Time 2',NULL,NULL),(399,'cairns','cairns',145.773330688477,-16.9247226715088,10,'+10:00','E. Australia Standard Time',NULL,NULL),(400,'cairo','cairo',31.25,30.0499992370605,19,'+02:00','Egypt Standard Time',NULL,NULL),(401,'calabar','calabar',8.31444454193115,4.95722198486328,5,'+01:00','W. Central Africa Standard Time',NULL,NULL),(402,'calgary, ab','calgary, ab',-114.0625,51.0536117553711,2,'-07:00','Mountain Standard Time',NULL,NULL),(403,'campinas','campinas',-47.0616683959961,-22.9063892364502,42,'-03:00','E. South America Standard Time',NULL,NULL),(404,'canberra','canberra',149.216659545898,-35.283332824707,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(405,'cancun','cancun',-86.8349990844727,21.147777557373,6,'-06:00','Mexico Standard Time',NULL,NULL),(406,'canmore, ab','canmore, ab',-115.333343505859,51.0833320617676,2,'-07:00','Mountain Standard Time',NULL,NULL),(407,'cannes','cannes',7.01666688919067,43.5666656494141,28,'+01:00','Romance Standard Time',NULL,NULL),(408,'cannon beach, or','cannon beach, or',-123.962776184082,45.8877792358398,8,'-08:00','Pacific Standard Time',NULL,NULL),(409,'cape town','cape town',18.466667175293,-33.9333343505859,77,'+02:00','South Africa Standard Time',NULL,NULL),(410,'capitola, ca','capitola, ca',-121.952224731445,36.9752769470215,8,'-08:00','Pacific Standard Time',NULL,NULL),(411,'caracas','caracas',-66.9166641235352,10.5,65,'-04:30','Venezuela Standard Time',NULL,NULL),(412,'carcassonne','carcassonne',2.3561110496521,43.2125015258789,28,'+01:00','Romance Standard Time',NULL,NULL),(413,'cardiff','cardiff',-3.17722225189209,51.4780540466309,3,'','GMT Standard Time',NULL,NULL),(414,'carson city, nv','carson city, nv',-119.766670227051,39.1666679382324,8,'-08:00','Pacific Standard Time',NULL,NULL),(415,'cartagena','cartagena',-0.983333349227905,37.6166648864746,21,'+01:00','Romance Standard Time',NULL,NULL),(416,'casablanca','casablanca',-7.61666679382324,33.599723815918,87,'','Morocco Standard Time',NULL,NULL),(417,'castelo branco','castelo branco',-7.48333311080933,39.8166656494141,50,'','GMT Standard Time',NULL,NULL),(418,'castlebar','castlebar',-9.30000019073486,53.8666648864746,41,'','GMT Standard Time',NULL,NULL),(419,'castries','castries',-60.9833335876465,14,88,'-04:00','SA Western Standard Time',NULL,NULL),(420,'catamarca','catamarca',-65.7808303833008,-28.4661102294922,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(421,'catania','catania',15.0880556106567,37.5030555725098,31,'+01:00','W. Europe Standard Time',NULL,NULL),(422,'catarman','catarman',124.635833740234,12.5024995803833,51,'+08:00','Singapore Standard Time',NULL,NULL),(423,'cayenne','cayenne',-52.3333320617676,4.93333339691162,89,'-03:00','SA Eastern Standard Time',NULL,NULL),(424,'cebu','cebu',123.898330688477,10.307222366333,51,'+08:00','Singapore Standard Time',NULL,NULL),(425,'central hong kong','central hong kong',114.166664123535,22.283332824707,33,'+08:00','China Standard Time',NULL,NULL),(426,'champaign, il','champaign, il',-88.2433319091797,40.1163902282715,8,'-06:00','Central Standard Time',NULL,NULL),(427,'chandigarh','chandigarh',76.783332824707,30.7333335876465,12,'+05:30','India Standard Time',NULL,NULL),(428,'chandler, az','chandler, az',-111.840553283691,33.3061103820801,8,'-07:00','US Mountain Standard Time',NULL,NULL),(429,'changchun','changchun',128.316665649414,43.8833351135254,33,'+08:00','China Standard Time',NULL,NULL),(430,'chania','chania',24.0252780914307,35.5091667175293,47,'+02:00','FLE Standard Time',NULL,NULL),(431,'chantilly, va','chantilly, va',-77.4088897705078,38.8772239685059,8,'-05:00','Eastern Standard Time',NULL,NULL),(432,'charleston, wv','charleston, wv',-81.6352767944336,38.3533325195312,8,'-05:00','Eastern Standard Time',NULL,NULL),(433,'charlotte amalie','charlotte amalie',-64.9333343505859,18.3500003814697,90,'-04:00','SA Western Standard Time',NULL,NULL),(434,'charlotte, nc','charlotte, nc',-80.849723815918,35.2333335876465,8,'-05:00','Eastern Standard Time',NULL,NULL),(435,'charlottetown, pe','charlottetown, pe',-63.1266670227051,46.235279083252,2,'-04:00','Atlantic Standard Time',NULL,NULL),(436,'chattanooga, tn','chattanooga, tn',-85.3166656494141,35.0499992370605,8,'-05:00','Eastern Standard Time',NULL,NULL),(437,'chelyabinsk','chelyabinsk',61.4333343505859,55.1500015258789,30,'+06:00','Ekaterinburg Standard Time',NULL,NULL),(438,'chengdu','chengdu',104.071388244629,30.6700000762939,33,'+08:00','China Standard Time',NULL,NULL),(439,'chennai','chennai',80.2666702270508,13.0833330154419,12,'+05:30','India Standard Time',NULL,NULL),(440,'cherepovets','cherepovets',37.8833351135254,59.1333351135254,30,'+04:00','Russian Standard Time',NULL,NULL),(441,'chernobyl','chernobyl',30.2333335876465,51.2663879394531,24,'+02:00','Ukraine Standard Time',NULL,NULL),(442,'cheruvathur','cheruvathur',75.1613922119141,12.2158336639404,12,'+05:30','India Standard Time',NULL,NULL),(443,'chiang mai','chiang mai',99,18.7869453430176,61,'+07:00','SE Asia Standard Time',NULL,NULL),(444,'chicago, il','chicago, il',-87.6500015258789,41.849723815918,8,'-06:00','Central Standard Time',NULL,NULL),(445,'chichen itza','chichen itza',-88.571662902832,20.6783332824707,6,'-06:00','Mexico Standard Time',NULL,NULL),(446,'chihuahua','chihuahua',-106.083297729492,28.63330078125,6,'-07:00','Mexico Standard Time 2',NULL,NULL),(447,'chimoio','chimoio',33.383056640625,-18.9991664886475,91,'+02:00','South Africa Standard Time',NULL,NULL),(448,'chinandega','chinandega',-87.1333312988281,12.6333332061768,92,'-06:00','Central America Standard Time',NULL,NULL),(449,'chirala','chirala',80.3566665649414,15.828332901001,12,'+05:30','India Standard Time',NULL,NULL),(450,'chisinau','chisinau',28.841667175293,47.0269432067871,57,'+02:00','FLE Standard Time',NULL,NULL),(451,'chita','chita',113.498611450195,52.0455551147461,30,'+10:00','Yakutsk Standard Time',NULL,NULL),(452,'chittagong','chittagong',91.8000030517578,22.3666667938232,60,'+06:00','Bangladesh Standard Time',NULL,NULL),(453,'chongqing','chongqing',106.583335876465,29.5666656494141,33,'+08:00','China Standard Time',NULL,NULL),(454,'christchurch','christchurch',172.633331298828,-43.533332824707,48,'+12:00','New Zealand Standard Time',NULL,NULL),(455,'cienfuegos','cienfuegos',-80.4497222900391,22.166389465332,93,'-05:00','Cuba Standard Time',NULL,NULL),(456,'cincinnati, oh','cincinnati, oh',-84.4497222900391,39.1666679382324,8,'-05:00','Eastern Standard Time',NULL,NULL),(457,'ciudad acuna','ciudad acuna',-100.932502746582,29.3183326721191,6,'-06:00','Central Standard Time',NULL,NULL),(458,'ciudad juarez','ciudad juarez',-106.473052978516,31.736665725708,6,'-07:00','Mountain Standard Time',NULL,NULL),(459,'cleveland, oh','cleveland, oh',-81.6999969482422,41.5,8,'-05:00','Eastern Standard Time',NULL,NULL),(460,'cluj','cluj',23.6000003814697,46.783332824707,38,'+02:00','FLE Standard Time',NULL,NULL),(461,'cockburn town','cockburn town',-71.1333312988281,21.466667175293,94,'-05:00','Eastern Standard Time',NULL,NULL),(462,'coimbatore','coimbatore',76.970832824707,11.005277633667,12,'+05:30','India Standard Time',NULL,NULL),(463,'collioure','collioure',3.08333301544189,42.5166664123535,28,'+01:00','Romance Standard Time',NULL,NULL),(464,'cologne','cologne',6.95972204208374,50.9491653442383,52,'+01:00','W. Europe Standard Time',NULL,NULL),(465,'colombo','colombo',79.8499984741211,6.93333339691162,95,'+05:30','India Standard Time',NULL,NULL),(466,'colorado springs, co','colorado springs, co',-104.816665649414,38.8333320617676,8,'-07:00','Mountain Standard Time',NULL,NULL),(467,'columbia, sc','columbia, sc',-81,34.0163879394531,8,'-05:00','Eastern Standard Time',NULL,NULL),(468,'columbus, ga','columbus, ga',-84.9833297729492,32.466667175293,8,'-05:00','Eastern Standard Time',NULL,NULL),(469,'columbus, oh','columbus, oh',-83,39.966667175293,8,'-05:00','Eastern Standard Time',NULL,NULL),(470,'conakry','conakry',-13.6833333969116,9.53333377838135,96,'','Greenwich Standard Time',NULL,NULL),(471,'constanta','constanta',28.6499996185303,44.1833343505859,38,'+02:00','FLE Standard Time',NULL,NULL),(472,'coos bay, or','coos bay, or',-124.217781066895,43.3663902282715,8,'-08:00','Pacific Standard Time',NULL,NULL),(473,'copenhagen','copenhagen',12.5832977294922,55.6667022705078,1,'+01:00','Romance Standard Time',NULL,NULL),(474,'coquille, or','coquille, or',-124.1875,43.176944732666,8,'-08:00','Pacific Standard Time',NULL,NULL),(475,'cordoba','cordoba',-64.1833343505859,-31.4166660308838,55,'-03:00','Argentina Standard Time',NULL,NULL),(476,'corfu','corfu',19.9197216033936,39.6177787780762,47,'+02:00','FLE Standard Time',NULL,NULL),(477,'cork','cork',-8.48333358764648,51.9000015258789,41,'','GMT Standard Time',NULL,NULL),(478,'corrientes','corrientes',-58.8397216796875,-27.4711112976074,55,'-03:00','Argentina Standard Time',NULL,NULL),(479,'cotonou','cotonou',2.43333339691162,6.36666679382324,97,'+01:00','W. Central Africa Standard Time',NULL,NULL),(480,'craiova','craiova',23.8166675567627,44.3166656494141,38,'+02:00','FLE Standard Time',NULL,NULL),(481,'cranbrook, bc','cranbrook, bc',-115.761390686035,49.5180549621582,2,'-07:00','Mountain Standard Time',NULL,NULL),(482,'cuenca','cuenca',-79.0052795410156,-2.89611101150513,25,'-05:00','SA Pacific Standard Time',NULL,NULL),(483,'cuiaba','cuiaba',-56.0950012207031,-15.5988893508911,42,'-04:00','Cuiaba Standard Time',NULL,NULL),(484,'culiacan','culiacan',-107.38777923584,24.8041667938232,6,'-07:00','Mexico Standard Time 2',NULL,NULL),(485,'cupertino, ca','cupertino, ca',-122.050003051758,37.5330543518066,8,'-08:00','Pacific Standard Time',NULL,NULL),(486,'curitiba','curitiba',-49.271110534668,-25.4297218322754,42,'-03:00','E. South America Standard Time',NULL,NULL),(487,'da nang','da nang',108.214996337891,16.0516662597656,98,'+07:00','SE Asia Standard Time',NULL,NULL),(488,'daegu','daegu',128.591384887695,35.8636093139648,85,'+09:00','Korea Standard Time',NULL,NULL),(489,'dakar','dakar',-17.4500007629395,14.6833333969116,99,'','Greenwich Standard Time',NULL,NULL),(490,'dakhla','dakhla',-15.9369440078735,23.6975002288818,87,'','Morocco Standard Time',NULL,NULL),(491,'dalian','dalian',121.583335876465,38.9500007629395,33,'+08:00','China Standard Time',NULL,NULL),(492,'dallas, tx','dallas, tx',-96.8000030517578,32.7666664123535,8,'-06:00','Central Standard Time',NULL,NULL),(493,'damascus','damascus',36.3166656494141,33.5166664123535,100,'+02:00','Syria Standard Time',NULL,NULL),(494,'damauli','damauli',84.2805557250977,27.958610534668,73,'+05:45','Nepal Standard Time',NULL,NULL),(495,'dambulla','dambulla',80.649169921875,7.85666656494141,95,'+05:30','India Standard Time',NULL,NULL),(496,'dampier','dampier',116.716667175293,-20.6666660308838,10,'+08:00','W. Australia Standard Time',NULL,NULL),(497,'dandong','dandong',124.38500213623,40.1272239685059,33,'+08:00','China Standard Time',NULL,NULL),(498,'dar es salaam','dar es salaam',39.2830543518066,-6.80000019073486,101,'+03:00','E. Africa Standard Time',NULL,NULL),(499,'darasuram','darasuram',79.3561096191406,10.9513893127441,12,'+05:30','India Standard Time',NULL,NULL),(500,'darwin','darwin',130.850006103516,-12.4333333969116,10,'+09:30','AUS Central Standard Time',NULL,NULL),(501,'dausa','dausa',76.3361129760742,26.8894443511963,12,'+05:30','India Standard Time',NULL,NULL),(502,'davao','davao',125.613609313965,7.07999992370605,51,'+08:00','Singapore Standard Time',NULL,NULL),(503,'dayton, oh','dayton, oh',-84.1999969482422,39.7666664123535,8,'-05:00','Eastern Standard Time',NULL,NULL),(504,'del rio, tx','del rio, tx',-100.896942138672,29.3627777099609,8,'-06:00','Central Standard Time',NULL,NULL),(505,'delhi','delhi',77.2167053222656,28.6166667938232,12,'+05:30','India Standard Time',NULL,NULL),(506,'denpasar','denpasar',115.222221374512,-8.6563892364502,26,'+08:00','Singapore Standard Time',NULL,NULL),(507,'denver, co','denver, co',-104.988052368164,39.7550010681152,8,'-07:00','Mountain Standard Time',NULL,NULL),(508,'des moines, ia','des moines, ia',-93.633056640625,41.599723815918,8,'-06:00','Central Standard Time',NULL,NULL),(509,'detroit, mi','detroit, mi',-83.0458297729492,42.3313903808594,8,'-05:00','Eastern Standard Time',NULL,NULL),(510,'dhahran','dhahran',50.1166648864746,26.283332824707,14,'+03:00','Arab Standard Time',NULL,NULL),(511,'dhaka','dhaka',90.4000015258789,23.8500003814697,60,'+06:00','Bangladesh Standard Time',NULL,NULL),(512,'dhamar','dhamar',44.401668548584,14.5500001907349,11,'+03:00','Arab Standard Time',NULL,NULL),(513,'dharan','dharan',87.2688903808594,26.8113880157471,73,'+05:45','Nepal Standard Time',NULL,NULL),(514,'dieppe','dieppe',1.08333337306976,49.9333343505859,28,'+01:00','Romance Standard Time',NULL,NULL),(515,'diffa','diffa',12.6088886260986,13.3155555725098,102,'+01:00','W. Central Africa Standard Time',NULL,NULL),(516,'dili','dili',125.583335876465,-8.56666660308838,103,'+09:00','Korea Standard Time',NULL,NULL),(517,'djember','djember',113.70027923584,-8.17249965667725,26,'+07:00','SE Asia Standard Time',NULL,NULL),(518,'djibouti','djibouti',43.1500015258789,11.5833330154419,104,'+03:00','Arab Standard Time',NULL,NULL),(519,'dnepropetrovsk','dnepropetrovsk',34.9833335876465,48.4500007629395,24,'+02:00','Ukraine Standard Time',NULL,NULL),(520,'dodoma','dodoma',35.7333335876465,-6.18333339691162,101,'+03:00','E. Africa Standard Time',NULL,NULL),(521,'doha','doha',51.5666656494141,25.25,105,'+03:00','Arab Standard Time',NULL,NULL),(522,'donauworth','donauworth',10.7766666412354,48.7194442749023,52,'+01:00','W. Europe Standard Time',NULL,NULL),(523,'donetsk','donetsk',37.7997207641602,48,24,'+02:00','Ukraine Standard Time',NULL,NULL),(524,'doolin','doolin',-9.3774995803833,53.0161094665527,41,'','GMT Standard Time',NULL,NULL),(525,'douala','douala',9.70638847351074,4.0475001335144,106,'+01:00','W. Central Africa Standard Time',NULL,NULL),(526,'dover','dover',1.28333330154419,51.1333351135254,3,'','GMT Standard Time',NULL,NULL),(527,'dresden','dresden',13.6999998092651,51.0499992370605,52,'+01:00','W. Europe Standard Time',NULL,NULL),(528,'drogheda','drogheda',-6.34999990463257,53.716667175293,41,'','GMT Standard Time',NULL,NULL),(529,'dupont, wa','dupont, wa',-122.629997253418,47.0969429016113,8,'-08:00','Pacific Standard Time',NULL,NULL),(530,'dubai','dubai',55.283332824707,25.216667175293,4,'+04:00','Arabian Standard Time',NULL,NULL),(531,'dublin','dublin',-6.2489013671875,53.3330993652344,41,'','GMT Standard Time',NULL,NULL),(532,'dublin, oh','dublin, oh',-83.1141662597656,40.0991668701172,8,'-05:00','Eastern Standard Time',NULL,NULL),(533,'duesseldorf','duesseldorf',6.78333330154419,51.2333335876465,52,'+01:00','W. Europe Standard Time',NULL,NULL),(534,'dumaguete','dumaguete',123.310279846191,9.31416702270508,51,'+08:00','Singapore Standard Time',NULL,NULL),(535,'dundee','dundee',-3,56.466667175293,3,'','GMT Standard Time',NULL,NULL),(536,'dunedin','dunedin',170.474166870117,-45.8836097717285,48,'+12:00','New Zealand Standard Time',NULL,NULL),(537,'dunkerque','dunkerque',2.34999990463257,51.033332824707,28,'+01:00','Romance Standard Time',NULL,NULL),(538,'durban','durban',30.9833335876465,-29.8666667938232,77,'+02:00','South Africa Standard Time',NULL,NULL),(539,'durres','durres',19.4541664123535,41.327220916748,107,'+01:00','W. 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Europe Standard Time',NULL,NULL),(547,'eirunepe','eirunepe',-69.8744430541992,-6.66027784347534,42,'-04:00','SA Western Standard Time',NULL,NULL),(548,'ekaterinburg','ekaterinburg',60.5999984741211,56.8499984741211,30,'+06:00','Ekaterinburg Standard Time',NULL,NULL),(549,'el paso, tx','el paso, tx',-106.483055114746,31.7663879394531,8,'-07:00','Mountain Standard Time',NULL,NULL),(550,'ende','ende',121.662223815918,-8.84916687011719,26,'+08:00','Singapore Standard Time',NULL,NULL),(551,'ensenada','ensenada',-116.593612670898,31.8694438934326,6,'-08:00','Pacific Standard Time',NULL,NULL),(552,'esfahan','اصفهان',51.6791648864746,32.6513900756836,109,'+03:30','Iran Standard Time',NULL,NULL),(553,'essen','essen',7,51.466667175293,52,'+01:00','W. Europe Standard Time',NULL,NULL),(554,'etterbeek','etterbeek',4.38694429397583,50.8366661071777,36,'+01:00','Romance Standard Time',NULL,NULL),(555,'eugene, or','eugene, or',-123.082221984863,44.0400009155273,8,'-08:00','Pacific Standard Time',NULL,NULL),(556,'ezcaray','ezcaray',-3.01444435119629,42.3261108398438,21,'+01:00','Romance Standard Time',NULL,NULL),(557,'fairbanks, ak','fairbanks, ak',-146.25,64.8163909912109,8,'-09:00','Alaskan Standard Time',NULL,NULL),(558,'falmouth','falmouth',-5.06666660308838,50.1500015258789,3,'','GMT Standard Time',NULL,NULL),(559,'faro','faro',-7.93333339691162,37.0166664123535,50,'','GMT Standard Time',NULL,NULL),(560,'flic en flac','flic en flac',57.3708343505859,-20.2802772521973,110,'+04:00','Mauritius Standard Time',NULL,NULL),(561,'florence','florence',11.2569446563721,43.768611907959,31,'+01:00','W. Europe Standard Time',NULL,NULL),(562,'florence, or','florence, or',-124.099998474121,43.9833335876465,8,'-08:00','Pacific Standard Time',NULL,NULL),(563,'floro','floro',5.03472232818604,61.599723815918,71,'+01:00','W. Europe Standard Time',NULL,NULL),(564,'folcroft, pa','folcroft, pa',-75.2838897705078,39.8908348083496,8,'-05:00','Eastern Standard Time',NULL,NULL),(565,'folsom, ca','folsom, ca',-121.175003051758,38.6780548095703,8,'-08:00','Pacific Standard Time',NULL,NULL),(566,'fontainebleau','fontainebleau',2.70194435119629,48.405834197998,28,'+01:00','Romance Standard Time',NULL,NULL),(567,'fort defiance, az','fort defiance, az',-109.066665649414,35.741943359375,8,'-07:00','Mountain Standard Time',NULL,NULL),(568,'fort worth, tx','fort worth, tx',-97.3166656494141,32.7333335876465,8,'-06:00','Central Standard Time',NULL,NULL),(569,'fort-de-france','fort-de-france',-61.0666656494141,14.6000003814697,111,'-04:00','SA Western Standard Time',NULL,NULL),(570,'fortaleza','fortaleza',-38.5833320617676,-3.75,42,'-03:00','SA Eastern Standard Time',NULL,NULL),(571,'foshan','foshan',113.121391296387,23.0216674804688,33,'+08:00','China Standard Time',NULL,NULL),(572,'foster city, ca','foster city, ca',-122.271110534668,37.5586128234863,8,'-08:00','Pacific Standard Time',NULL,NULL),(573,'foxton','foxton',175.285827636719,-40.4713897705078,48,'+12:00','New Zealand Standard Time',NULL,NULL),(574,'fragneto monforte','fragneto monforte',14.7633333206177,41.2466659545898,31,'+01:00','W. Europe Standard Time',NULL,NULL),(575,'frankfurt','frankfurt',8.56666660308838,50.033332824707,52,'+01:00','W. 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Australia Standard Time',NULL,NULL),(590,'gavle','gavle',17.1833324432373,60.6833343505859,115,'+01:00','W. Europe Standard Time',NULL,NULL),(591,'gaya','gaya',85,24.7800006866455,12,'+05:30','India Standard Time',NULL,NULL),(592,'gdansk','gdansk',18.6466674804688,54.3519439697266,116,'+01:00','Central European Standard Time',NULL,NULL),(593,'gelendzhik','gelendzhik',38.0833320617676,44.5499992370605,30,'+04:00','Russian Standard Time',NULL,NULL),(594,'geneva','geneva',6.06666660308838,46.2333335876465,72,'+01:00','W. Europe Standard Time',NULL,NULL),(595,'genoa','genoa',8.93527793884277,44.4105567932129,31,'+01:00','W. 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Europe Standard Time',NULL,NULL),(657,'helsingor','helsingor',12.6133337020874,56.0363883972168,1,'+01:00','Romance Standard Time',NULL,NULL),(658,'helsinki','helsinki',24.966667175293,60.1666679382324,125,'+02:00','FLE Standard Time',NULL,NULL),(659,'heredia','heredia',-84.120002746582,9.99194431304932,17,'-06:00','Central America Standard Time',NULL,NULL),(660,'hermosillo','hermosillo',-110.945831298828,29.091667175293,6,'-07:00','US Mountain Standard Time',NULL,NULL),(661,'hikkaduwa','hikkaduwa',80.1044464111328,6.12805557250977,95,'+05:30','India Standard Time',NULL,NULL),(662,'hillsboro, or','hillsboro, or',-122.988609313965,45.5230560302734,8,'-08:00','Pacific Standard Time',NULL,NULL),(663,'hilo, hi','hilo, hi',-155.090560913086,19.6933326721191,8,'-10:00','Hawaiian Standard Time',NULL,NULL),(664,'hiroshima','hiroshima',132.433334350586,34.3833351135254,13,'+09:00','Tokyo Standard Time',NULL,NULL),(665,'ho chi minh','ho chi minh',106.699996948242,10.7833337783813,98,'+07:00','SE Asia Standard Time',NULL,NULL),(666,'hobart','hobart',147.316665649414,-42.8833351135254,10,'+10:00','Tasmania Standard Time',NULL,NULL),(667,'hohhot','hohhot',111.650001525879,40.8166656494141,33,'+08:00','China Standard Time',NULL,NULL),(668,'homagama','homagama',80.0138854980469,6.84083318710327,95,'+05:30','India Standard Time',NULL,NULL),(669,'honiara','honiara',159.950012207031,-9.43330383300781,126,'+11:00','Central Pacific Standard Time',NULL,NULL),(670,'honolulu, hi','honolulu, hi',-157.866668701172,21.3166675567627,8,'-10:00','Hawaiian Standard Time',NULL,NULL),(671,'hope, bc','hope, bc',-121.444442749023,49.3805541992188,2,'-08:00','Pacific Standard Time',NULL,NULL),(672,'hora sfakion','hora sfakion',24.1369438171387,35.2016677856445,47,'+02:00','FLE Standard Time',NULL,NULL),(673,'horsens','horsens',9.84972190856934,55.8605537414551,1,'+01:00','Romance Standard Time',NULL,NULL),(674,'hostalric','hostalric',2.63555550575256,41.7463874816895,21,'+01:00','Romance Standard Time',NULL,NULL),(675,'houston, tx','houston, tx',-95.383056640625,29.75,8,'-06:00','Central Standard Time',NULL,NULL),(676,'hua hin','hua hin',99.9577789306641,12.5702781677246,61,'+07:00','SE Asia Standard Time',NULL,NULL),(677,'hubli','hubli',75.1333312988281,15.3500003814697,12,'+05:30','India Standard Time',NULL,NULL),(678,'hudson, ma','hudson, ma',-71.5666656494141,42.3916664123535,8,'-05:00','Eastern Standard Time',NULL,NULL),(679,'huelva','huelva',-6.94999980926514,37.25,21,'+01:00','Romance Standard Time',NULL,NULL),(680,'huizhou','huizhou',114.416114807129,23.1119441986084,33,'+08:00','China Standard Time',NULL,NULL),(681,'huntingdon, qc','huntingdon, qc',-74.1766662597656,45.0919456481934,2,'-05:00','Eastern Standard Time',NULL,NULL),(682,'huntington, wv','huntington, wv',-82.4286117553711,38.4105567932129,8,'-05:00','Eastern Standard Time',NULL,NULL),(683,'hyderabad','hyderabad',78.4833297729492,17.3999996185303,12,'+05:30','India Standard Time',NULL,NULL),(684,'iasi','iasi',27.583610534668,47.1702766418457,38,'+02:00','E. Europe Standard Time',NULL,NULL),(685,'ibadan','ibadan',3.91666674613953,7.39638900756836,5,'+01:00','W. Central Africa Standard Time',NULL,NULL),(686,'ibb','ibb',44.166389465332,13.9663887023926,11,'+03:00','Arab Standard Time',NULL,NULL),(687,'igoumenitsa','igoumenitsa',20.2627773284912,39.5047225952149,47,'+02:00','FLE Standard Time',NULL,NULL),(688,'iligan','iligan',124.240280151367,8.23277759552002,51,'+08:00','Singapore Standard Time',NULL,NULL),(689,'indianapolis, in','indianapolis, in',-86.1500015258789,39.7663879394531,8,'-05:00','Eastern Standard Time',NULL,NULL),(690,'inuvik, nt','inuvik, nt',-133.723617553711,68.3580551147461,2,'-07:00','Mountain Standard Time',NULL,NULL),(691,'iqaluit, nu','iqaluit, nu',-68.5097198486328,63.7413902282715,2,'-05:00','Eastern Standard Time',NULL,NULL),(692,'iraklion','iraklion',25.143611907959,35.3202781677246,47,'+02:00','FLE Standard Time',NULL,NULL),(693,'irkutsk','irkutsk',104.333053588867,52.2663879394531,30,'+09:00','Ikrutsk Standard Time',NULL,NULL),(694,'irvine, ca','irvine, ca',-117.791389465332,33.6713905334473,8,'-08:00','Pacific Standard Time',NULL,NULL),(695,'islamabad','islamabad',73.133056640625,33.6666679382324,54,'+05:00','Pakistan Standard Time',NULL,NULL),(696,'istanbul','istanbul',28.9500007629395,41.0163879394531,16,'+02:00','Turkey Standard Time',NULL,NULL),(697,'itahari','itahari',87.2836074829102,26.6666660308838,73,'+05:45','Nepal Standard Time',NULL,NULL),(698,'ivalo','ivalo',27.5833339691162,68.6500015258789,125,'+02:00','FLE Standard Time',NULL,NULL),(699,'ivanovo','ivanovo',41.0166664123535,57.0166664123535,30,'+04:00','Russian Standard Time',NULL,NULL),(700,'ixtapa','ixtapa',-101.597221374512,17.6533336639404,6,'-06:00','Mexico Standard Time',NULL,NULL),(701,'izhevsk','izhevsk',53.2333335876465,56.849723815918,30,'+04:00','Russian Standard Time',NULL,NULL),(702,'izmir','izmir',27.1427783966064,38.4238891601562,16,'+02:00','Turkey Standard Time',NULL,NULL),(703,'jackson, ms','jackson, ms',-90.1833343505859,32.2999992370605,8,'-06:00','Central Standard Time',NULL,NULL),(704,'jacksonville, fl','jacksonville, fl',-81.6500015258789,30.3333339691162,8,'-05:00','Eastern Standard Time',NULL,NULL),(705,'jacobabad','jacobabad',68.4341659545898,28.2761116027832,54,'+05:00','Pakistan Standard Time',NULL,NULL),(706,'jaen','jaen',-3.78944444656372,37.7658348083496,21,'+01:00','Romance Standard Time',NULL,NULL),(707,'jaipur','jaipur',75.8000030517578,26.8999996185303,12,'+05:30','India Standard Time',NULL,NULL),(708,'jakarta','jakarta',106.829406738281,-6.17439270019531,26,'+07:00','SE Asia Standard Time',NULL,NULL),(709,'jamestown','jamestown',-5.69999980926514,-15.9166669845581,127,'','Greenwich Standard Time',NULL,NULL),(710,'jammu','jammu',74.8525009155273,32.7088890075684,12,'+05:30','India Standard Time',NULL,NULL),(711,'jamshedpur','jamshedpur',86.2088851928711,22.7786102294922,12,'+05:30','India Standard Time',NULL,NULL),(712,'jasper, ab','jasper, ab',-118.080276489258,52.8791656494141,2,'-07:00','Mountain Standard Time',NULL,NULL),(713,'jeddah','jeddah',39.1730537414551,21.5436115264893,14,'+03:00','Arab Standard Time',NULL,NULL),(714,'jefferson city, mo','jefferson city, mo',-92.1736145019531,38.5766677856445,8,'-06:00','Central Standard Time',NULL,NULL),(715,'jersey city, nj','jersey city, nj',-74.0777740478516,40.7280540466309,8,'-05:00','Eastern Standard Time',NULL,NULL),(716,'jerusalem','jerusalem',35.2333335876465,31.7666664123535,43,'+02:00','Israel Standard Time',NULL,NULL),(717,'jeypore','jeypore',82.5708312988281,18.8580551147461,12,'+05:30','India Standard Time',NULL,NULL),(718,'jilin','jilin',126.566665649414,43.8499984741211,33,'+08:00','China Standard Time',NULL,NULL),(719,'jinan','jinan',116.966667175293,36.6500015258789,33,'+08:00','China Standard Time',NULL,NULL),(720,'jinzhou','jinzhou',121.719169616699,39.1002769470215,33,'+08:00','China Standard Time',NULL,NULL),(721,'joao pessoa','joao pessoa',-34.853889465332,-7.13166666030884,42,'-03:00','SA Eastern Standard Time',NULL,NULL),(722,'johannesburg','johannesburg',28,-26.25,77,'+02:00','South Africa Standard Time',NULL,NULL),(723,'juba','juba',31.6002769470215,4.86499977111816,128,'+03:00','E. Africa Standard Time',NULL,NULL),(724,'jujuy','jujuy',-65.3008346557617,-24.1977787017822,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(725,'kabardinka','kabardinka',37.9500007629395,44.6500015258789,30,'+04:00','Russian Standard Time',NULL,NULL),(726,'kabul','kabul',69.1833343505859,34.5166664123535,129,'+04:30','Afghanistan Standard Time',NULL,NULL),(727,'kaduna','kaduna',7.43333339691162,10.5166664123535,5,'+01:00','W. Central Africa Standard Time',NULL,NULL),(728,'kagoshima','kagoshima',130.550003051758,31.5666675567627,13,'+09:00','Tokyo Standard Time',NULL,NULL),(729,'kaikoura','kaikoura',173.680557250977,-42.4022216796875,48,'+12:00','New Zealand Standard Time',NULL,NULL),(730,'kaliningrad','kaliningrad',20.5,54.7000007629395,30,'+03:00','Kaliningrad Standard Time',NULL,NULL),(731,'kalmar','kalmar',16.3666667938232,56.6666679382324,115,'+01:00','W. Europe Standard Time',NULL,NULL),(732,'kalutara','kalutara',79.9808349609375,6.58944463729858,95,'+05:30','India Standard Time',NULL,NULL),(733,'kamloops, bc','kamloops, bc',-120.338890075684,50.6766662597656,2,'-08:00','Pacific Standard Time',NULL,NULL),(734,'kampala','kampala',32.5833320617676,0.316666662693024,130,'+03:00','E. Africa Standard Time',NULL,NULL),(735,'kandahar','kandahar',65.7002792358398,31.6108341217041,129,'+04:30','Afghanistan Standard Time',NULL,NULL),(736,'kandy','kandy',80.6374969482422,7.2844443321228,95,'+05:30','India Standard Time',NULL,NULL),(737,'kanpur','kanpur',80.3166656494141,26.4500007629395,12,'+05:30','India Standard Time',NULL,NULL),(738,'kansas city, mo','kansas city, mo',-94.5833358764648,39.099723815918,8,'-06:00','Central Standard Time',NULL,NULL),(739,'kanyakumari','kanyakumari',77.5419464111328,8.08416652679443,12,'+05:30','India Standard Time',NULL,NULL),(740,'karachi','karachi',67.0500030517578,24.8666667938232,54,'+05:00','Pakistan Standard Time',NULL,NULL),(741,'karlovy vary','karlovy vary',12.8713884353638,50.2322235107422,82,'+01:00','Central Europe Standard Time',NULL,NULL),(742,'karlstad','karlstad',13.5166664123535,59.3833351135254,115,'+01:00','W. Europe Standard Time',NULL,NULL),(743,'kasaragod','kasaragod',74.9833297729492,12.5,12,'+05:30','India Standard Time',NULL,NULL),(744,'kasauli','kasauli',76.9672241210938,30.8997230529785,12,'+05:30','India Standard Time',NULL,NULL),(745,'kathmandu','kathmandu',85.3165893554688,27.7000007629395,73,'+05:45','Nepal Standard Time',NULL,NULL),(746,'kaunas','kaunas',23.8999996185303,54.9000015258789,131,'+02:00','FLE Standard Time',NULL,NULL),(747,'kawasaki','kawasaki',139.714172363281,35.5241661071777,13,'+09:00','Tokyo Standard Time',NULL,NULL),(748,'kazan','kazan',49.1333351135254,55.75,30,'+04:00','Russian Standard Time',NULL,NULL),(749,'keel','keel',-10.0838890075684,53.9758338928223,41,'','GMT Standard Time',NULL,NULL),(750,'kelowna, bc','kelowna, bc',-119.493614196777,49.8836097717285,2,'-08:00','Pacific Standard Time',NULL,NULL),(751,'kemerovo','kemerovo',86.0524978637695,55.3713874816895,30,'+07:00','Novosibirsk Standard Time',NULL,NULL),(752,'kendari','kendari',122.521110534668,-3.96861100196838,26,'+08:00','Singapore Standard Time',NULL,NULL),(753,'kerikeri','kerikeri',173.951385498047,-35.2244453430176,48,'+12:00','New Zealand Standard Time',NULL,NULL),(754,'khabarovsk','khabarovsk',135.116668701172,48.4166679382324,30,'+11:00','Khabarovsk Standard Time',NULL,NULL),(755,'kharkov','kharkov',36.2302780151367,49.9936103820801,24,'+02:00','Ukraine Standard Time',NULL,NULL),(756,'khartoum','khartoum',32.533332824707,15.5833330154419,132,'+03:00','E. Africa Standard Time',NULL,NULL),(757,'kiel','kiel',10.1166667938232,54.3333320617676,52,'+01:00','W. Europe Standard Time',NULL,NULL),(758,'kiev','kiev',30.5166664123535,50.4330558776855,24,'+02:00','Ukraine Standard Time',NULL,NULL),(759,'kigali','kigali',30.0666675567627,-1.95000004768372,133,'+02:00','South Africa Standard Time',NULL,NULL),(760,'killarney','killarney',-9.51666641235352,52.0666656494141,41,'','GMT Standard Time',NULL,NULL),(761,'kimberley','kimberley',24.7625007629395,-28.7433338165283,77,'+02:00','South Africa Standard Time',NULL,NULL),(762,'kingston','kingston',-75.1999969482422,17.966667175293,134,'-05:00','SA Pacific Standard Time',NULL,NULL),(763,'kingston, norfolk island','kingston, norfolk island',167.933334350586,-29.0499992370605,10,'+11:30','Norfolk Island Standard Time',NULL,NULL),(764,'kingston, on','kingston, on',-76.5,44.2333335876465,2,'-05:00','Eastern Standard Time',NULL,NULL),(765,'kingstown','kingstown',-61.2666664123535,13.1999998092651,135,'-04:00','SA Western Standard Time',NULL,NULL),(766,'kinshasa','kinshasa',15.3000001907349,-4.31666660308838,136,'+01:00','W. Central Africa Standard Time',NULL,NULL),(767,'kiruna','kiruna',20.2666664123535,67.8499984741211,115,'+01:00','W. Europe Standard Time',NULL,NULL),(768,'kitchener, on','kitchener, on',-80.5,43.4500007629395,2,'-05:00','Eastern Standard Time',NULL,NULL),(769,'knysna','knysna',23.0819435119629,-34.0647239685059,77,'+02:00','South Africa Standard Time',NULL,NULL),(770,'kochi','kochi',76.216667175293,10.0166664123535,12,'+05:30','India Standard Time',NULL,NULL),(771,'kodaikanal','kodaikanal',77.4875030517578,10.2355556488037,12,'+05:30','India Standard Time',NULL,NULL),(772,'kolhapur','kolhapur',74.2263870239258,16.6977787017822,12,'+05:30','India Standard Time',NULL,NULL),(773,'kolkata','kolkata',88.3695983886719,22.533332824707,12,'+05:30','India Standard Time',NULL,NULL),(774,'koloa, hi','koloa, hi',-159.469161987305,21.906665802002,8,'-10:00','Hawaiian Standard Time',NULL,NULL),(775,'kolobrzeg','kolobrzeg',15.5697221755981,54.1816673278809,116,'+01:00','Central European Standard Time',NULL,NULL),(776,'kolomna','kolomna',38.7777786254883,55.0869445800781,30,'+04:00','Russian Standard Time',NULL,NULL),(777,'kolonia','kolonia',158.208892822266,6.96083354949951,137,'+11:00','Central Pacific Standard Time',NULL,NULL),(778,'konark','konark',86.1999969482422,19.8999996185303,12,'+05:30','India Standard Time',NULL,NULL),(779,'kone','kone',164.853607177734,-21.0638885498047,138,'+11:00','Central Pacific Standard Time',NULL,NULL),(780,'konin','konin',18.2511119842529,52.2230567932129,116,'+01:00','Central European Standard Time',NULL,NULL),(781,'koror','koror',134.483337402344,7.34999990463257,139,'+09:00','Tokyo Standard Time',NULL,NULL),(782,'kos','kos',27.286111831665,36.8974990844727,47,'+02:00','FLE Standard Time',NULL,NULL),(783,'kosciusko, ms','kosciusko, ms',-89.5833358764648,33.0499992370605,8,'-06:00','Central Standard Time',NULL,NULL),(784,'kostroma','kostroma',40.9500007629395,57.7666664123535,30,'+04:00','Russian Standard Time',NULL,NULL),(785,'kota kinabalu','kota kinabalu',116.115837097168,5.97638893127441,86,'+08:00','Singapore Standard Time',NULL,NULL),(786,'kotka','kotka',26.9333324432373,60.466667175293,125,'+02:00','FLE Standard Time',NULL,NULL),(787,'kovrov','kovrov',41.3333320617676,56.3666648864746,30,'+04:00','Russian Standard Time',NULL,NULL),(788,'kowloon','kowloon',114.183334350586,22.2999992370605,33,'+08:00','China Standard Time',NULL,NULL),(789,'krakow','krakow',19.9274997711182,50.0552787780762,116,'+01:00','Central European Standard Time',NULL,NULL),(790,'krasnoyarsk','krasnoyarsk',92.7666702270508,56.0083351135254,30,'+08:00','Krasnoyarsk Standard Time',NULL,NULL),(791,'kristiansand','kristiansand',8,58.1500015258789,71,'+01:00','W. Europe Standard Time',NULL,NULL),(792,'kristianstad','kristianstad',14.1666669845581,56.033332824707,115,'+01:00','W. Europe Standard Time',NULL,NULL),(793,'kronstadt','kronstadt',29.783332824707,59.9833335876465,30,'+04:00','Russian Standard Time',NULL,NULL),(794,'kuala lumpur','kuala lumpur',101.700012207031,3.16670227050781,86,'+08:00','Singapore Standard Time',NULL,NULL),(795,'kuching','kuching',110.344169616699,1.53083336353302,86,'+08:00','Singapore Standard Time',NULL,NULL),(796,'kulusuk','kulusuk',-37.1875,65.5680541992188,140,'-03:00','Greenland Standard Time',NULL,NULL),(797,'kumanovo','kumanovo',21.7211112976074,42.1305541992188,141,'+01:00','Central European Standard Time',NULL,NULL),(798,'kumbakonam','kumbakonam',79.3833312988281,10.9666662216187,12,'+05:30','India Standard Time',NULL,NULL),(799,'kungur','kungur',56.9500007629395,57.4333343505859,30,'+06:00','Ekaterinburg Standard Time',NULL,NULL),(800,'kunming','kunming',102.683334350586,25.0666675567627,33,'+08:00','China Standard Time',NULL,NULL),(801,'kupang','kupang',123.583335876465,-10.1666669845581,26,'+08:00','Singapore Standard Time',NULL,NULL),(802,'kurgan','kurgan',65.3422241210938,55.4536094665527,30,'+06:00','Ekaterinburg Standard Time',NULL,NULL),(803,'kursk','kursk',36.1666641235352,51.7333335876465,30,'+04:00','Russian Standard Time',NULL,NULL),(804,'kurunegala','kurunegala',80.3666687011719,7.48333311080933,95,'+05:30','India Standard Time',NULL,NULL),(805,'kuwait','kuwait',48,29.3333339691162,15,'+03:00','Arab Standard Time',NULL,NULL),(806,'kyaikto','kyaikto',97.0186080932617,17.3086109161377,142,'+06:30','Myanmar Standard Time',NULL,NULL),(807,'kyoto','kyoto',135.75,35.0166664123535,13,'+09:00','Tokyo Standard Time',NULL,NULL),(808,'la jolla, ca','la jolla, ca',-117.274719238281,32.8474998474121,8,'-08:00','Pacific Standard Time',NULL,NULL),(809,'la libertad','la libertad',-89.283332824707,13.5666666030884,143,'-06:00','Central America Standard Time',NULL,NULL),(810,'la paz','la paz',-68.0149993896484,-16.0499992370605,144,'-04:00','SA Western Standard Time',NULL,NULL),(811,'la paz','la paz',-110.317497253418,24.1386108398438,6,'-07:00','Mexico Standard Time 2',NULL,NULL),(812,'la rioja','la rioja',-66.8547210693359,-29.4127769470215,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(813,'la union','la union',-87.8499984741211,13.3333330154419,143,'-06:00','Central America Standard Time',NULL,NULL),(814,'labuan','labuan',115.245834350586,5.29138898849487,86,'+08:00','Singapore Standard Time',NULL,NULL),(815,'lafayette, la','lafayette, la',-92.0197219848633,30.2241668701172,8,'-06:00','Central Standard Time',NULL,NULL),(816,'lagos','lagos',3.46666669845581,6.44999980926514,5,'+01:00','W. Central Africa Standard Time',NULL,NULL),(817,'lahore','lahore',74.3405532836914,31.5450000762939,54,'+05:00','Pakistan Standard Time',NULL,NULL),(818,'lakeland, fl','lakeland, fl',-81.9497222900391,28.0394439697266,8,'-05:00','Eastern Standard Time',NULL,NULL),(819,'lansing, mi','lansing, mi',-84.5466690063477,42.7336120605469,8,'-05:00','Eastern Standard Time',NULL,NULL),(820,'lanzhou','lanzhou',103.75,36.0666656494141,33,'+08:00','China Standard Time',NULL,NULL),(821,'las varas','las varas',-105.135559082031,21.1786117553711,6,'-07:00','Mexico Standard Time 2',NULL,NULL),(822,'las vegas, nv','las vegas, nv',-115.24666595459,36.2330551147461,8,'-08:00','Pacific Standard Time',NULL,NULL),(823,'latakia','latakia',35.7924995422363,35.5213890075684,100,'+02:00','Syria Standard Time',NULL,NULL),(824,'launceston','launceston',147.133331298828,-41.4500007629395,10,'+10:00','Tasmania Standard Time',NULL,NULL),(825,'le havre','le havre',0.133333340287209,49.5,28,'+01:00','Romance Standard Time',NULL,NULL),(826,'leeds','leeds',-1.5,53.8166656494141,3,'','GMT Standard Time',NULL,NULL),(827,'leicester','leicester',-1.13333332538605,52.6333351135254,3,'','GMT Standard Time',NULL,NULL),(828,'leipzig','leipzig',12.3999996185303,51.3499984741211,52,'+01:00','W. Europe Standard Time',NULL,NULL),(829,'leixlip','leixlip',-6.48888874053955,53.366943359375,41,'','GMT Standard Time',NULL,NULL),(830,'leon','leon',-5.56666660308838,42.5999984741211,21,'+01:00','Romance Standard Time',NULL,NULL),(831,'leon','leon',-101.680557250977,21.1236114501953,6,'-06:00','Mexico Standard Time',NULL,NULL),(832,'lexington, ky','lexington, ky',-84.4952774047852,38.031665802002,8,'-05:00','Eastern Standard Time',NULL,NULL),(833,'libreville','libreville',9.4166669845581,0.5,145,'+01:00','W. Central Africa Standard Time',NULL,NULL),(834,'lille','lille',3.06666660308838,50.6333351135254,28,'+01:00','Romance Standard Time',NULL,NULL),(835,'lilongwe','lilongwe',33.7666664123535,-13.9833335876465,76,'+02:00','South Africa Standard Time',NULL,NULL),(836,'lima','lima',-77.0500030517578,-12.0500001907349,39,'-05:00','SA Pacific Standard Time',NULL,NULL),(837,'limassol','limassol',33,35,146,'+02:00','FLE Standard Time',NULL,NULL),(838,'limerick','limerick',-8.63333320617676,52.6666679382324,41,'','GMT Standard Time',NULL,NULL),(839,'limoux','limoux',2.2213888168335,43.054443359375,28,'+01:00','Romance Standard Time',NULL,NULL),(840,'lincoln, ne','lincoln, ne',-96.7024993896484,40.8136100769043,8,'-06:00','Central Standard Time',NULL,NULL),(841,'linkoping','linkoping',15.6255559921265,58.4158325195312,115,'+01:00','W. Europe Standard Time',NULL,NULL),(842,'lipetsk','lipetsk',39.5666656494141,52.6166648864746,30,'+04:00','Russian Standard Time',NULL,NULL),(843,'lisbon','lisbon',-9.13333320617676,38.716667175293,50,'','GMT Standard Time',NULL,NULL),(844,'lismore','lismore',153.278610229492,-28.8125,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(845,'little rock, ar','little rock, ar',-92.2788925170898,34.7244453430176,8,'-06:00','Central Standard Time',NULL,NULL),(846,'liverpool','liverpool',-2.96666669845581,53.4166679382324,3,'','GMT Standard Time',NULL,NULL),(847,'ljubljana','ljubljana',14.514404296875,46.0499992370605,147,'+01:00','Central Europe Standard Time',NULL,NULL),(848,'lome','lome',1.35000002384186,6.16666650772095,148,'','Greenwich Standard Time',NULL,NULL),(849,'london','london',0.300000011920929,51.466667175293,3,'','GMT Standard Time',NULL,NULL),(850,'london, on','london, on',-81.2538909912109,42.9824981689453,2,'-05:00','Eastern Standard Time',NULL,NULL),(851,'long beach, ca','long beach, ca',-118.151947021484,33.789722442627,8,'-08:00','Pacific Standard Time',NULL,NULL),(852,'long branch, nj','long branch, nj',-73.9905548095703,40.2958335876465,8,'-05:00','Eastern Standard Time',NULL,NULL),(853,'longyearbyen','longyearbyen',15.6499996185303,78.216667175293,149,'+01:00','W. Europe Standard Time',NULL,NULL),(854,'los angeles, ca','los angeles, ca',-118.24333190918,34.0522232055664,8,'-08:00','Pacific Standard Time',NULL,NULL),(855,'los mochis','los mochis',-108.98722076416,25.7916660308838,6,'-07:00','Mexico Standard Time 2',NULL,NULL),(856,'louisville, ky','louisville, ky',-85.7666702270508,38.25,8,'-05:00','Eastern Standard Time',NULL,NULL),(857,'luancheng','luancheng',114.650001525879,37.8833351135254,33,'+08:00','China Standard Time',NULL,NULL),(858,'luanda','luanda',13.3333330154419,-7.16666650772095,150,'+01:00','W. Central Africa Standard Time',NULL,NULL),(859,'lubbock, tx','lubbock, tx',-101.855278015137,33.5777778625488,8,'-06:00','Central Standard Time',NULL,NULL),(860,'luchegorsk','luchegorsk',134.300003051758,46.4333343505859,30,'+11:00','Vladivostok Standard Time',NULL,NULL),(861,'lucknow','lucknow',80.9166641235352,26.8500003814697,12,'+05:30','India Standard Time',NULL,NULL),(862,'lugano','lugano',8.95333290100098,46.0033340454102,72,'+01:00','W. Europe Standard Time',NULL,NULL),(863,'lugansk','lugansk',39.2983322143555,48.5594444274902,24,'+02:00','Ukraine Standard Time',NULL,NULL),(864,'lulea','lulea',22.216667175293,65.5833358764648,115,'+01:00','W. Europe Standard Time',NULL,NULL),(865,'lumbini','lumbini',83.263053894043,27.4874992370605,73,'+05:45','Nepal Standard Time',NULL,NULL),(866,'lund','lund',13.192777633667,55.7027778625488,115,'+01:00','W. Europe Standard Time',NULL,NULL),(867,'lusaka','lusaka',28.283332824707,-15.3999996185303,151,'+02:00','South Africa Standard Time',NULL,NULL),(868,'luxembourg','luxembourg',6.15000009536743,49.6166648864746,152,'+01:00','Romance Standard Time',NULL,NULL),(869,'luxor','luxor',32.6391677856445,25.7005558013916,19,'+02:00','Egypt Standard Time',NULL,NULL),(870,'lviv','lviv',24,49.8330574035645,24,'+02:00','Ukraine Standard Time',NULL,NULL),(871,'lyon','lyon',4.83222198486328,45.7577781677246,28,'+01:00','Romance Standard Time',NULL,NULL),(872,'macapa','macapa',-51.0666656494141,0.0344444438815117,42,'-03:00','SA Eastern Standard Time',NULL,NULL),(873,'macau','macau',113.550003051758,22.2000007629395,33,'+08:00','China Standard Time',NULL,NULL),(874,'mackay','mackay',149.183334350586,-21.1499996185303,10,'+10:00','E. Australia Standard Time',NULL,NULL),(875,'madikeri','madikeri',75.75,12.4166660308838,12,'+05:30','India Standard Time',NULL,NULL),(876,'madison, wi','madison, wi',-89.4008331298828,43.0630569458008,8,'-06:00','Central Standard Time',NULL,NULL),(877,'madrid','madrid',-3.68330383300781,40.3999938964844,21,'+01:00','Romance Standard Time',NULL,NULL),(878,'madurai','madurai',78.1166687011719,9.9166669845581,12,'+05:30','India Standard Time',NULL,NULL),(879,'magadan','magadan',150.799987792969,59.5666961669922,30,'+12:00','Magadan Standard Time',NULL,NULL),(880,'magdeburg','magdeburg',11.6166667938232,52.1333351135254,52,'+01:00','W. Europe Standard Time',NULL,NULL),(881,'magnolia, tx','magnolia, tx',-95.7505569458008,30.2091674804688,8,'-06:00','Central Standard Time',NULL,NULL),(882,'mahabalipuram','mahabalipuram',80.1916656494141,12.6166667938232,12,'+05:30','India Standard Time',NULL,NULL),(883,'mainz','mainz',8.26749992370605,49.9949989318848,52,'+01:00','W. Europe Standard Time',NULL,NULL),(884,'majuro','majuro',171.066665649414,7.11666679382324,153,'+12:00','Marshall Islands Standard Time',NULL,NULL),(885,'makassar','makassar',119.412223815918,-5.15194463729858,26,'+08:00','Singapore Standard Time',NULL,NULL),(886,'malabo','malabo',8.78333377838135,3.75,154,'+01:00','W. Central Africa Standard Time',NULL,NULL),(887,'malaga','malaga',-4.41666650772095,36.716667175293,21,'+01:00','Romance Standard Time',NULL,NULL),(888,'male','male',73.5,4.16666650772095,155,'+05:00','West Asia Standard Time',NULL,NULL),(889,'malmo','malmo',13.0013885498047,55.6033325195312,115,'+01:00','W. Europe Standard Time',NULL,NULL),(890,'mamoudzou','mamoudzou',45.216667175293,-12.7833337783813,156,'+03:00','E. Africa Standard Time',NULL,NULL),(891,'managua','managua',-85.6999969482422,12.1000003814697,92,'-06:00','Central America Standard Time',NULL,NULL),(892,'manama','manama',50.5999984741211,26.2000007629395,157,'+03:00','Arab Standard Time',NULL,NULL),(893,'manaus','manaus',-60.0166664123535,-3.11666655540466,42,'-04:00','SA Western Standard Time',NULL,NULL),(894,'manchester','manchester',-2.26666665077209,53.4833335876465,3,'','GMT Standard Time',NULL,NULL),(895,'mandalay','mandalay',96.0833358764648,21.9750003814697,142,'+06:30','Myanmar Standard Time',NULL,NULL),(896,'mandarmoni','mandarmoni',87.658332824707,21.6502780914307,12,'+05:30','India Standard Time',NULL,NULL),(897,'mandurah','mandurah',115.75,-32.533332824707,10,'+08:00','W. Australia Standard Time',NULL,NULL),(898,'mangalia','mangalia',28.5833339691162,43.8166656494141,38,'+02:00','FLE Standard Time',NULL,NULL),(899,'mangalore','mangalore',74.8499984741211,12.8666667938232,12,'+05:30','India Standard Time',NULL,NULL),(900,'manila','manila',121,14.5833330154419,51,'+08:00','Singapore Standard Time',NULL,NULL),(901,'manisa','manisa',27.4297218322754,38.6222229003906,16,'+02:00','Turkey Standard Time',NULL,NULL),(902,'mannheim','mannheim',8.47666645050049,49.4847221374512,52,'+01:00','W. Europe Standard Time',NULL,NULL),(903,'manzanillo','manzanillo',-77.1166687011719,20.3500003814697,93,'-05:00','Cuba Standard Time',NULL,NULL),(904,'manzanillo','manzanillo',-104.317222595215,19.0505561828613,6,'-06:00','Mexico Standard Time',NULL,NULL),(905,'maputo','maputo',32.533332824707,-25.966667175293,91,'+02:00','South Africa Standard Time',NULL,NULL),(906,'maram bazar','maram bazar',94.1369476318359,25.4755554199219,12,'+05:30','India Standard Time',NULL,NULL),(907,'marawi','marawi',124.291946411133,8.00277805328369,51,'+08:00','Singapore Standard Time',NULL,NULL),(908,'marmaris','marmaris',28.2708339691162,36.8547210693359,16,'+02:00','Turkey Standard Time',NULL,NULL),(909,'marrakech','marrakech',-8,31.6333332061768,87,'','Morocco Standard Time',NULL,NULL),(910,'marseille','marseille',5.38333320617676,43.283332824707,28,'+01:00','Romance Standard Time',NULL,NULL),(911,'masafi','masafi',56.164722442627,25.3033332824707,4,'+04:00','Arabian Standard Time',NULL,NULL),(912,'maseru','maseru',27.4833335876465,-29.2999992370605,158,'+02:00','South Africa Standard Time',NULL,NULL),(913,'masohi','masohi',128.923614501953,-3.34027767181396,26,'+09:00','Tokyo Standard Time',NULL,NULL),(914,'mata-utu','mata-utu',-176.16667175293,-13.3000001907349,159,'+12:00','Marshall Islands Standard Time',NULL,NULL),(915,'matale','matale',80.6166687011719,7.46666669845581,95,'+05:30','India Standard Time',NULL,NULL),(916,'matamoros','matamoros',-97.5022201538086,25.8611106872559,6,'-06:00','Central Standard Time',NULL,NULL),(917,'mataram','mataram',116.106941223145,-8.58194446563721,26,'+08:00','Singapore Standard Time',NULL,NULL),(918,'mathura','mathura',77.6736145019531,27.4925003051758,12,'+05:30','India Standard Time',NULL,NULL),(919,'mazari sharif','mazari sharif',67.1080551147461,36.7075004577637,129,'+04:30','Afghanistan Standard Time',NULL,NULL),(920,'mazatlan','mazatlan',-106.416664123535,23.216667175293,6,'-07:00','Mexico Standard Time 2',NULL,NULL),(921,'mbabane','mbabane',31.1499996185303,-26.3166675567627,160,'+02:00','South Africa Standard Time',NULL,NULL),(922,'mbour','mbour',-16.966667175293,14.4166669845581,99,'','Greenwich Standard Time',NULL,NULL),(923,'mdina','mdina',14.4016666412354,35.8858337402344,161,'+01:00','W. Europe Standard Time',NULL,NULL),(924,'mecca','mecca',39.8166656494141,21.4166660308838,14,'+03:00','Arab Standard Time',NULL,NULL),(925,'medan','medan',98.6833343505859,3.58333325386047,26,'+07:00','SE Asia Standard Time',NULL,NULL),(926,'medellin','medellin',-75.5752792358398,6.23583316802979,78,'-05:00','SA Pacific Standard Time',NULL,NULL),(927,'medina','medina',39.6202774047852,24.4608325958252,14,'+03:00','Arab Standard Time',NULL,NULL),(928,'melaque','melaque',-104.703887939453,19.2252769470215,6,'-06:00','Mexico Standard Time',NULL,NULL),(929,'melbourne','melbourne',144.966705322266,-37.8166961669922,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(930,'melbourne, fl','melbourne, fl',-80.5999984741211,28.0833339691162,8,'-05:00','Eastern Standard Time',NULL,NULL),(931,'memphis, tn','memphis, tn',-90.0500030517578,35.1500015258789,8,'-06:00','Central Standard Time',NULL,NULL),(932,'mendoza','mendoza',-68.8163909912109,-32.8824996948242,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(933,'menlo park, ca','menlo park, ca',-122.181114196777,37.4538879394531,8,'-08:00','Pacific Standard Time',NULL,NULL),(934,'merida','merida',-89.615837097168,20.9797229766846,6,'-06:00','Mexico Standard Time',NULL,NULL),(935,'mexicali','mexicali',-115.466667175293,32.6500015258789,6,'-08:00','Pacific Standard Time',NULL,NULL),(936,'mexico city','mexico city',-99.133056640625,19.4330558776855,6,'-06:00','Mexico Standard Time',NULL,NULL),(937,'miami, fl','miami, fl',-80.1902770996094,25.7741661071777,8,'-05:00','Eastern Standard Time',NULL,NULL),(938,'milan','milan',9.18333339691162,45.466667175293,31,'+01:00','W. Europe Standard Time',NULL,NULL),(939,'mill valley, ca','mill valley, ca',-122.544998168945,37.9061126708984,8,'-08:00','Pacific Standard Time',NULL,NULL),(940,'milwaukee, wi','milwaukee, wi',-87.9000015258789,43.033332824707,8,'-06:00','Central Standard Time',NULL,NULL),(941,'minneapolis, mn','minneapolis, mn',-93.2644424438477,44.9775009155273,8,'-06:00','Central Standard Time',NULL,NULL),(942,'minsk','minsk',27.5666904449463,53.8999900817871,162,'+03:00','Belarus Standard Time',NULL,NULL),(943,'miramar, fl','miramar, fl',-80.333610534668,25.9786109924316,8,'-05:00','Eastern Standard Time',NULL,NULL),(944,'mission, bc','mission, bc',-122.300003051758,49.1333312988281,2,'-08:00','Pacific Standard Time',NULL,NULL),(945,'mississauga, on','mississauga, on',-79.6263885498047,43.5486106872559,2,'-05:00','Eastern Standard Time',NULL,NULL),(946,'mo','mo',14.1833333969116,66.3333358764648,71,'+01:00','W. Europe Standard Time',NULL,NULL),(947,'mobile, al','mobile, al',-88.0430526733398,30.6944446563721,8,'-06:00','Central Standard Time',NULL,NULL),(948,'mogadishu','mogadishu',45.3499984741211,2.03333330154419,163,'+03:00','E. Africa Standard Time',NULL,NULL),(949,'molalla, or','molalla, or',-122.577224731445,45.1474990844727,8,'-08:00','Pacific Standard Time',NULL,NULL),(950,'monaco','monaco',7.41888904571533,43.7324981689453,164,'+01:00','Romance Standard Time',NULL,NULL),(951,'moncton, nb','moncton, nb',-64.775276184082,46.0944442749023,2,'-04:00','Atlantic Standard Time',NULL,NULL),(952,'monrovia','monrovia',-10.7833337783813,6.30000019073486,165,'','Greenwich Standard Time',NULL,NULL),(953,'monte carlo','monte carlo',7.42555570602417,43.7405548095703,164,'+01:00','Romance Standard Time',NULL,NULL),(954,'monterey, ca','monterey, ca',-121.894721984863,36.6002769470215,8,'-08:00','Pacific Standard Time',NULL,NULL),(955,'monterrey','monterrey',-100.316703796387,25.6667022705078,6,'-06:00','Mexico Standard Time',NULL,NULL),(956,'montevideo','montevideo',-56.1500015258789,-34.9000015258789,166,'-03:00','Uruguay Standard Time',NULL,NULL),(957,'montgomery, al','montgomery, al',-86.2997207641602,32.3755569458008,8,'-06:00','Central Standard Time',NULL,NULL),(958,'montgomery, tx','montgomery, tx',-95.6961135864258,30.3880558013916,8,'-06:00','Central Standard Time',NULL,NULL),(959,'montpelier, vt','montpelier, vt',-72.571662902832,44.2627792358398,8,'-05:00','Eastern Standard Time',NULL,NULL),(960,'montpellier','montpellier',3.86666655540466,43.6166648864746,28,'+01:00','Romance Standard Time',NULL,NULL),(961,'montpeyroux','montpeyroux',3.50500011444092,43.695556640625,28,'+01:00','Romance Standard Time',NULL,NULL),(962,'montreal, qc','montreal, qc',-73.6391677856445,45.5455551147461,2,'-05:00','Eastern Standard Time',NULL,NULL),(963,'moroni','moroni',43.25,-11.6999998092651,167,'+03:00','E. Africa Standard Time',NULL,NULL),(964,'moscow','moscow',37.5833320617676,55.752197265625,30,'+04:00','Russian Standard Time',NULL,NULL),(965,'motul','motul',-89.2836074829102,21.0944442749023,6,'-06:00','Mexico Standard Time',NULL,NULL),(966,'mount hagen','mount hagen',144.220001220703,-5.86472225189209,168,'+10:00','West Pacific Standard Time',NULL,NULL),(967,'mount shasta city, ca','mount shasta city, ca',-122.310554504395,41.310001373291,8,'-08:00','Pacific Standard Time',NULL,NULL),(968,'mountain view, ca','mountain view, ca',-122.083335876465,37.3833351135254,8,'-08:00','Pacific Standard Time',NULL,NULL),(969,'mudumalai','mudumalai',76.5830535888672,11.5763893127441,12,'+05:30','India Standard Time',NULL,NULL),(970,'mukachevo','mukachevo',22.716667175293,48.4500007629395,24,'+02:00','Ukraine Standard Time',NULL,NULL),(971,'multan','multan',71.4580535888672,30.1902770996094,54,'+05:00','Pakistan Standard Time',NULL,NULL),(972,'mumbai','mumbai',72.8499984741211,18.9333324432373,12,'+05:30','India Standard Time',NULL,NULL),(973,'munich','munich',11.5833330154419,48.1333351135254,52,'+01:00','W. Europe Standard Time',NULL,NULL),(974,'munnar','munnar',77.0613861083984,10.0847225189209,12,'+05:30','India Standard Time',NULL,NULL),(975,'murmansk','murmansk',33.1333351135254,68.9833297729492,30,'+04:00','Russian Standard Time',NULL,NULL),(976,'murom','murom',42.0166664123535,55.5666656494141,30,'+04:00','Russian Standard Time',NULL,NULL),(977,'murree','murree',73.3938903808594,33.9063873291016,54,'+05:00','Pakistan Standard Time',NULL,NULL),(978,'muscat','muscat',58.5833320617676,23.6000003814697,169,'+04:00','Arabian Standard Time',NULL,NULL),(979,'myrtle beach, sc','myrtle beach, sc',-78.8941650390625,33.6966667175293,8,'-05:00','Eastern Standard Time',NULL,NULL),(980,'mysore','mysore',76.6394424438477,12.2958335876465,12,'+05:30','India Standard Time',NULL,NULL),(981,'nadiad','nadiad',72.870002746582,22.7000007629395,12,'+05:30','India Standard Time',NULL,NULL),(982,'nagasaki','nagasaki',129.866668701172,32.7666664123535,13,'+09:00','Tokyo Standard Time',NULL,NULL),(983,'nagoya','nagoya',136.91667175293,35.1500015258789,13,'+09:00','Tokyo Standard Time',NULL,NULL),(984,'nagpur','nagpur',79.0891647338867,21.155834197998,12,'+05:30','India Standard Time',NULL,NULL),(985,'naha','naha',127.692497253418,26.2047214508057,13,'+09:00','Tokyo Standard Time',NULL,NULL),(986,'nairobi','nairobi',36.8166961669922,-1.28329002857208,171,'+03:00','E. Africa Standard Time',NULL,NULL),(987,'nakhodka','nakhodka',132.866668701172,42.8163871765137,30,'+11:00','Vladivostok Standard Time',NULL,NULL),(988,'nanaimo, bc','nanaimo, bc',-123.936668395996,49.1644439697266,2,'-08:00','Pacific Standard Time',NULL,NULL),(989,'nanjing','nanjing',118.783332824707,32.0499992370605,33,'+08:00','China Standard Time',NULL,NULL),(990,'nantes','nantes',-1.56666672229767,47.216667175293,28,'+01:00','Romance Standard Time',NULL,NULL),(991,'napier','napier',176.899719238281,-39.5050010681152,48,'+12:00','New Zealand Standard Time',NULL,NULL),(992,'naples','naples',14.2527780532837,40.8400001525879,31,'+01:00','W. Europe Standard Time',NULL,NULL),(993,'narvik','narvik',17.4333324432373,68.4499969482422,71,'+01:00','W. Europe Standard Time',NULL,NULL),(994,'nashville, tn','nashville, tn',-86.783332824707,36.1666679382324,8,'-06:00','Central Standard Time',NULL,NULL),(995,'nassau','nassau',-77.3333358764648,25.0666675567627,172,'-05:00','Eastern Standard Time',NULL,NULL),(996,'navasota, tx','navasota, tx',-96.0833358764648,30.3833332061768,8,'-06:00','Central Standard Time',NULL,NULL),(997,'navi mumbai','navi mumbai',73.0297241210938,19.0330562591553,12,'+05:30','India Standard Time',NULL,NULL),(998,'negombo','negombo',79.8341674804688,7.20944452285767,95,'+05:30','India Standard Time',NULL,NULL),(999,'neuquen','neuquen',-68.0666656494141,-38.9500007629395,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(1000,'new delhi','new delhi',77.2167053222656,28.6166667938232,12,'+05:30','India Standard Time',NULL,NULL),(1001,'new orleans, la','new orleans, la',-90.0688858032227,29.953332901001,8,'-06:00','Central Standard Time',NULL,NULL),(1002,'new ross','new ross',-6.94999980926514,52.4000015258789,41,'','GMT Standard Time',NULL,NULL),(1003,'new westminster, bc','new westminster, bc',-122.91471862793,49.2036094665527,2,'-08:00','Pacific Standard Time',NULL,NULL),(1004,'new york, ny','new york, ny',-73.916389465332,40.7333335876465,8,'-05:00','Eastern Standard Time',NULL,NULL),(1005,'newark, nj','newark, nj',-74.1725006103516,40.7355537414551,8,'-05:00','Eastern Standard Time',NULL,NULL),(1006,'newcastle','newcastle',151.781112670898,-32.9263877868652,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(1007,'newcastle upon tyne','newcastle upon tyne',-1.61027777194977,54.9758338928223,3,'','GMT Standard Time',NULL,NULL),(1008,'newport','newport',-2.98333334922791,51.5999984741211,3,'','GMT Standard Time',NULL,NULL),(1009,'niagara falls, ny','niagara falls, ny',-79.0500030517578,43.0999984741211,8,'-05:00','Eastern Standard Time',NULL,NULL),(1010,'niagara falls, on','niagara falls, on',-79.0999984741211,43.0999984741211,2,'-05:00','Eastern Standard Time',NULL,NULL),(1011,'niamey','niamey',2.11666655540466,13.5166664123535,102,'+01:00','W. Central Africa Standard Time',NULL,NULL),(1012,'nice','nice',7.26666688919067,43.7000007629395,28,'+01:00','Romance Standard Time',NULL,NULL),(1013,'nicosia','nicosia',33.3666648864746,35.1666679382324,146,'+02:00','FLE Standard Time',NULL,NULL),(1014,'niigata','niigata',139.050003051758,37.9166679382324,13,'+09:00','Tokyo Standard Time',NULL,NULL),(1015,'nikolaev','nikolaev',32.0163879394531,46.966667175293,24,'+02:00','Ukraine Standard Time',NULL,NULL),(1016,'nimes','nimes',4.34999990463257,43.8499984741211,28,'+01:00','Romance Standard Time',NULL,NULL),(1017,'ningbo','ningbo',121.543891906738,29.8683338165283,33,'+08:00','China Standard Time',NULL,NULL),(1018,'nizhniy novgorod','nizhniy novgorod',43.9333343505859,56.283332824707,30,'+04:00','Russian Standard Time',NULL,NULL),(1019,'nogales','nogales',-110.944725036621,31.3308334350586,6,'-07:00','US Mountain Standard Time',NULL,NULL),(1020,'nome, ak','nome, ak',-164.600006103516,64.5330581665039,8,'-09:00','Alaskan Standard Time',NULL,NULL),(1021,'norfolk, va','norfolk, va',-76.283332824707,36.8499984741211,8,'-05:00','Eastern Standard Time',NULL,NULL),(1022,'north bay, on','north bay, on',-79.4341659545898,46.3191680908203,2,'-05:00','Eastern Standard Time',NULL,NULL),(1023,'north bend, or','north bend, or',-124.22444152832,43.4063873291016,8,'-08:00','Pacific Standard Time',NULL,NULL),(1024,'north ryde','north ryde',151.124450683594,-33.7966651916504,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(1025,'norwich','norwich',1.28333330154419,52.6500015258789,3,'','GMT Standard Time',NULL,NULL),(1026,'nouakchott','nouakchott',-15.9833335876465,18.0833339691162,173,'','Greenwich Standard Time',NULL,NULL),(1027,'noumea','noumea',166.449996948242,-22.2666664123535,138,'+11:00','Central Pacific Standard Time',NULL,NULL),(1028,'novgorod','novgorod',31.283332824707,58.5499992370605,30,'+04:00','Russian Standard Time',NULL,NULL),(1029,'novorossiysk','novorossiysk',37.783332824707,44.716667175293,30,'+04:00','Russian Standard Time',NULL,NULL),(1030,'novosibirsk','novosibirsk',82.9166641235352,55.0411071777344,30,'+07:00','Novosibirsk Standard Time',NULL,NULL),(1031,'nuevo laredo','nuevo laredo',-99.5605545043945,27.4811115264893,6,'-06:00','Central Standard Time',NULL,NULL),(1032,'nurnberg','nurnberg',11.0666666030884,49.4500007629395,52,'+01:00','W. Europe Standard Time',NULL,NULL),(1033,'nuuk','nuuk',-51.716667175293,64.1833343505859,140,'-03:00','Greenland Standard Time',NULL,NULL),(1034,'odense','odense',10.390832901001,55.3963890075684,1,'+01:00','Romance Standard Time',NULL,NULL),(1035,'odessa','odessa',30.716667175293,46.466667175293,24,'+02:00','Ukraine Standard Time',NULL,NULL),(1036,'ohrid','ohrid',20.8194446563721,41.1216659545898,141,'+01:00','Central European Standard Time',NULL,NULL),(1037,'ojinaga','ojinaga',-104.417778015137,29.5558338165283,6,'-06:00','Central Standard Time',NULL,NULL),(1038,'okara','okara',73.4483337402344,30.8013896942139,54,'+05:00','Pakistan Standard Time',NULL,NULL),(1039,'okha','okha',142.933334350586,53.5833320617676,30,'+11:00','Khabarovsk Standard Time',NULL,NULL),(1040,'okhotsk','okhotsk',143.199996948242,59.3499984741211,30,'+11:00','Khabarovsk Standard Time',NULL,NULL),(1041,'okinawa','okinawa',127.815551757812,26.338888168335,13,'+09:00','Tokyo Standard Time',NULL,NULL),(1042,'oklahoma city, ok','oklahoma city, ok',-97.5166702270508,35.466667175293,8,'-06:00','Central Standard Time',NULL,NULL),(1043,'olanchito','olanchito',-86.5663909912109,15.4833335876465,175,'-06:00','Central America Standard Time',NULL,NULL),(1044,'olinda','olinda',-34.8499984741211,-8,42,'-03:00','SA Eastern Standard Time',NULL,NULL),(1045,'olympia, wa','olympia, wa',-122.901664733887,47.0449981689453,8,'-08:00','Pacific Standard Time',NULL,NULL),(1046,'omaha, ne','omaha, ne',-95.9422225952148,41.2597236633301,8,'-06:00','Central Standard Time',NULL,NULL),(1047,'omsk','omsk',73.25,55.0666656494141,30,'+07:00','Novosibirsk Standard Time',NULL,NULL),(1048,'onitsha','onitsha',6.78333330154419,6.16666650772095,5,'+01:00','W. Central Africa Standard Time',NULL,NULL),(1049,'ootacamund','ootacamund',76.6947250366211,11.4116668701172,12,'+05:30','India Standard Time',NULL,NULL),(1050,'oradea','oradea',21.9333324432373,47.0499992370605,38,'+02:00','FLE Standard Time',NULL,NULL),(1051,'orange','orange',149.100006103516,-33.2836112976074,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(1052,'oranjestad','oranjestad',-70.0263900756836,12.5244445800781,176,'-04:00','SA Western Standard Time',NULL,NULL),(1053,'orlando, fl','orlando, fl',-81.383056640625,28.5330562591553,8,'-05:00','Eastern Standard Time',NULL,NULL),(1054,'osaka','osaka',135.5,34.6667022705078,13,'+09:00','Tokyo Standard Time',NULL,NULL),(1055,'oshawa, on','oshawa, on',-78.8600006103516,43.8899993896484,2,'-05:00','Eastern Standard Time',NULL,NULL),(1056,'oslo','oslo',10.6833333969116,59.9333343505859,71,'+01:00','W. Europe Standard Time',NULL,NULL),(1057,'ostrov','ostrov',28.3166675567627,57.3499984741211,30,'+04:00','Russian Standard Time',NULL,NULL),(1058,'ottawa, on','ottawa, on',-75.6980590820312,45.4236106872559,2,'-05:00','Eastern Standard Time',NULL,NULL),(1059,'ouagadougou','ouagadougou',-1.53333330154419,12.3666667938232,177,'','Greenwich Standard Time',NULL,NULL),(1060,'oulu','oulu',25.466667175293,65.0166702270508,125,'+02:00','FLE Standard Time',NULL,NULL),(1061,'oviedo','oviedo',-5.84999990463257,43.3666648864746,21,'+01:00','Romance Standard Time',NULL,NULL),(1062,'padang','padang',100.349998474121,-0.949999988079071,26,'+07:00','SE Asia Standard Time',NULL,NULL),(1063,'palembang','palembang',104.75,-2.98333334922791,26,'+07:00','SE Asia Standard Time',NULL,NULL),(1064,'palikir','palikir',158.183334350586,6.91666650772095,137,'+11:00','Central Pacific Standard Time',NULL,NULL),(1065,'palma','palma',2.65000009536743,39.5999984741211,21,'+01:00','Romance Standard Time',NULL,NULL),(1066,'palmas','palmas',-48.3316650390625,-10.1688890457153,42,'-03:00','E. South America Standard Time',NULL,NULL),(1067,'palo alto, ca','palo alto, ca',-122.150001525879,37.4500007629395,8,'-08:00','Pacific Standard Time',NULL,NULL),(1068,'panaji','panaji',73.8183364868164,15.4922218322754,12,'+05:30','India Standard Time',NULL,NULL),(1069,'panama city','panama city',-78.5,8.94972229003906,178,'-05:00','SA Pacific Standard Time',NULL,NULL),(1070,'papeete','papeete',-149.566665649414,-17.533332824707,179,'-10:00','Hawaiian Standard Time',NULL,NULL),(1071,'paramaribo','paramaribo',-55.1666679382324,5.81666660308838,180,'-03:00','SA Eastern Standard Time',NULL,NULL),(1072,'paraparaumu','paraparaumu',175.008895874023,-40.9136123657227,48,'+12:00','New Zealand Standard Time',NULL,NULL),(1073,'paris','paris',2.33329772949219,48.86669921875,28,'+01:00','Romance Standard Time',NULL,NULL),(1074,'parsippany, nj','parsippany, nj',-74.4269409179688,40.8577766418457,8,'-05:00','Eastern Standard Time',NULL,NULL),(1075,'patna','patna',85.1352767944336,25.6138896942139,12,'+05:30','India Standard Time',NULL,NULL),(1076,'patras','patras',21.7363891601562,38.2536125183105,47,'+02:00','FLE Standard Time',NULL,NULL),(1077,'pearl, ms','pearl, ms',-90.1319427490234,32.2744445800781,8,'-06:00','Central Standard Time',NULL,NULL),(1078,'pedro juan caballero','pedro juan caballero',-55.75,-22.533332824707,46,'-04:00','Paraguay Standard Time',NULL,NULL),(1079,'pensacola, fl','pensacola, fl',-87.2122192382812,30.4738883972168,8,'-06:00','Central Standard Time',NULL,NULL),(1080,'penza','penza',45,53.2000007629395,30,'+04:00','Russian Standard Time',NULL,NULL),(1081,'perm','perm',56.25,58,30,'+06:00','Ekaterinburg Standard Time',NULL,NULL),(1082,'perth','perth',115.816665649414,-31.966667175293,10,'+08:00','W. Australia Standard Time',NULL,NULL),(1083,'peshawar','peshawar',71.5447235107422,34.0041656494141,54,'+05:00','Pakistan Standard Time',NULL,NULL),(1084,'peterhof','peterhof',29.9166660308838,59.8666648864746,30,'+04:00','Russian Standard Time',NULL,NULL),(1085,'petropavlovsk','petropavlovsk',158.649719238281,53.0163879394531,30,'+12:00','Magadan Standard Time',NULL,NULL),(1086,'petropolis','petropolis',-43.1822204589844,-22.5047225952148,42,'-03:00','E. South America Standard Time',NULL,NULL),(1087,'philadelphia, pa','philadelphia, pa',-75.1638870239258,39.9516677856445,8,'-05:00','Eastern Standard Time',NULL,NULL),(1088,'philipsburg','philipsburg',-63.0475006103516,18.029167175293,181,'-04:00','SA Western Standard Time',NULL,NULL),(1089,'phnom penh','phnom penh',104.916664123535,11.5666666030884,182,'+07:00','SE Asia Standard Time',NULL,NULL),(1090,'phoenix, az','phoenix, az',-112.066390991211,33.4500007629395,8,'-07:00','US Mountain Standard Time',NULL,NULL),(1091,'phuket','phuket',98.3833312988281,7.88333320617676,61,'+07:00','SE Asia Standard Time',NULL,NULL),(1092,'pickering, on','pickering, on',-79.083610534668,43.8380546569824,2,'-05:00','Eastern Standard Time',NULL,NULL),(1093,'piedras negras','piedras negras',-100.524719238281,28.6977787017822,6,'-06:00','Central Standard Time',NULL,NULL),(1094,'pierre, sd','pierre, sd',-100.317779541016,44.377498626709,8,'-06:00','Central Standard Time',NULL,NULL),(1095,'piestany','piestany',17.8166675567627,48.5999984741211,79,'+01:00','Central Europe Standard Time',NULL,NULL),(1096,'pirot','pirot',22.6013889312744,43.166389465332,69,'+01:00','Central Europe Standard Time',NULL,NULL),(1097,'pisa','pisa',10.3966665267944,43.7161102294922,31,'+01:00','W. Europe Standard Time',NULL,NULL),(1098,'pittsburgh, pa','pittsburgh, pa',-80.0019454956055,40.4383316040039,8,'-05:00','Eastern Standard Time',NULL,NULL),(1099,'piura','piura',-80.6247253417969,-5.19361114501953,39,'-05:00','SA Pacific Standard Time',NULL,NULL),(1100,'playa del carmen','playa del carmen',-87.079719543457,20.6286106109619,6,'-06:00','Mexico Standard Time',NULL,NULL),(1101,'plymouth','plymouth',-4.16666650772095,50.4000015258789,3,'','GMT Standard Time',NULL,NULL),(1102,'podgorica','podgorica',19.268611907959,42.4425010681152,183,'+01:00','Central Europe Standard Time',NULL,NULL),(1103,'point pleasant beach, nj','point pleasant beach, nj',-74.0497207641602,40.091667175293,8,'-05:00','Eastern Standard Time',NULL,NULL),(1104,'polonnaruwa','polonnaruwa',81.008056640625,7.93277788162231,95,'+05:30','India Standard Time',NULL,NULL),(1105,'pomalaa','pomalaa',121.595832824707,-4.0533332824707,26,'+08:00','Singapore Standard Time',NULL,NULL),(1106,'ponta delgada','ponta delgada',-25.6666660308838,37.75,50,'-01:00','Azores Standard Time',NULL,NULL),(1107,'poole','poole',-1.98722219467163,50.7150001525879,3,'','GMT Standard Time',NULL,NULL),(1108,'porbandar','porbandar',69.611946105957,21.6433334350586,12,'+05:30','India Standard Time',NULL,NULL),(1109,'porirua','porirua',174.841384887695,-41.1341667175293,48,'+12:00','New Zealand Standard Time',NULL,NULL),(1110,'port angeles, wa','port angeles, wa',-123.460830688477,48.1158332824707,8,'-08:00','Pacific Standard Time',NULL,NULL),(1111,'port arthur','port arthur',147.850006103516,-43.1500015258789,10,'+10:00','Tasmania Standard Time',NULL,NULL),(1112,'port elizabeth','port elizabeth',25.5833339691162,-33.966667175293,77,'+02:00','South Africa Standard Time',NULL,NULL),(1113,'port harcourt','port harcourt',7,4.71666669845581,5,'+01:00','W. Central Africa Standard Time',NULL,NULL),(1114,'port hedland','port hedland',118.599998474121,-20.3166675567627,10,'+08:00','W. Australia Standard Time',NULL,NULL),(1115,'port louis','port louis',57.4988899230957,-20.1619453430176,110,'+04:00','Mauritius Standard Time',NULL,NULL),(1116,'port moresby','port moresby',147.192504882812,-9.46470642089844,168,'+10:00','West Pacific Standard Time',NULL,NULL),(1117,'port orange, fl','port orange, fl',-81,29.1333332061768,8,'-05:00','Eastern Standard Time',NULL,NULL),(1118,'port vila','port vila',168.316665649414,-17.7333335876465,184,'+11:00','Central Pacific Standard Time',NULL,NULL),(1119,'port of spain','port of spain',-61.5,10.6666669845581,185,'-04:00','SA Western Standard Time',NULL,NULL),(1120,'port-au-prince','port-au-prince',-72.3333358764648,18.5330562591553,186,'-05:00','Eastern Standard Time',NULL,NULL),(1121,'portland, or','portland, or',-122.669998168945,45.5233345031738,8,'-08:00','Pacific Standard Time',NULL,NULL),(1122,'porto','porto',-8.58333301544189,41.1666679382324,50,'','GMT Standard Time',NULL,NULL),(1123,'porto alegre','porto alegre',-51.2000007629395,-30.033332824707,42,'-03:00','E. South America Standard Time',NULL,NULL),(1124,'porto novo','porto novo',2.63333344459534,6.48333311080933,97,'+01:00','W. Central Africa Standard Time',NULL,NULL),(1125,'portsmouth','portsmouth',-1.08333337306976,50.8166656494141,3,'','GMT Standard Time',NULL,NULL),(1126,'posadas','posadas',-55.9000015258789,-27.3997230529785,55,'-03:00','Argentina Standard Time',NULL,NULL),(1127,'prague','prague',14.4333333969116,50.0833320617676,82,'+01:00','Central Europe Standard Time',NULL,NULL),(1128,'praia','praia',-23.5166664123535,14.9166669845581,187,'-01:00','Cape Verde Standard Time',NULL,NULL),(1129,'prievidza','prievidza',18.6208324432373,48.7708320617676,79,'+01:00','Central Europe Standard Time',NULL,NULL),(1130,'prince george, bc','prince george, bc',-122.749725341797,53.9172210693359,2,'-08:00','Pacific Standard Time',NULL,NULL),(1131,'princeton, nj','princeton, nj',-74.6597213745117,40.349723815918,8,'-05:00','Eastern Standard Time',NULL,NULL),(1132,'pristina','pristina',21.1788883209229,42.6741676330566,188,'+01:00','Central Europe Standard Time',NULL,NULL),(1133,'progreso','progreso',-89.6699981689453,21.2800006866455,6,'-06:00','Mexico Standard Time',NULL,NULL),(1134,'pskov','pskov',28.3500003814697,57.8166656494141,30,'+04:00','Russian Standard Time',NULL,NULL),(1135,'puebla','puebla',-98.1666641235352,19.0499992370605,6,'-06:00','Mexico Standard Time',NULL,NULL),(1136,'puerto ayora','puerto ayora',-90.3136138916016,-0.745277762413025,25,'-06:00','Central America Standard Time',NULL,NULL),(1137,'puerto baquerizo moreno','puerto baquerizo moreno',-89.6105575561523,-0.901388883590698,25,'-06:00','Central America Standard Time',NULL,NULL),(1138,'puerto penasco','puerto penasco',-113.536666870117,31.3180561065674,6,'-07:00','US Mountain Standard Time',NULL,NULL),(1139,'puerto plata','puerto plata',-70.692497253418,19.796667098999,189,'-04:00','SA Western Standard Time',NULL,NULL),(1140,'puerto vallarta','puerto vallarta',-105.215278625488,20.6508331298828,6,'-06:00','Mexico Standard Time',NULL,NULL),(1141,'pune','pune',73.8666687011719,18.533332824707,12,'+05:30','India Standard Time',NULL,NULL),(1142,'puri','puri',85.8249969482422,19.799165725708,12,'+05:30','India Standard Time',NULL,NULL),(1143,'puttgarden','puttgarden',11.2124996185303,54.4961128234863,52,'+01:00','W. Europe Standard Time',NULL,NULL),(1144,'pyongyang','pyongyang',125.783332824707,39,190,'+09:00','Tokyo Standard Time',NULL,NULL),(1145,'qatif','qatif',49.9622230529785,26.6666660308838,14,'+03:00','Arab Standard Time',NULL,NULL),(1146,'qingdao','qingdao',120.333335876465,36.0833320617676,33,'+08:00','China Standard Time',NULL,NULL),(1147,'quartzsite, az','quartzsite, az',-114.230003356934,33.6638870239258,8,'-07:00','US Mountain Standard Time',NULL,NULL),(1148,'quebec city, qc','quebec city, qc',-71.2147216796875,46.8125,2,'-05:00','Eastern Standard Time',NULL,NULL),(1149,'quetta','quetta',67.0224990844727,30.2099990844727,54,'+05:00','Pakistan Standard Time',NULL,NULL),(1150,'quezaltenango','quezaltenango',-91.5166702270508,14.8333330154419,35,'-06:00','Guatemala Standard Time',NULL,NULL),(1151,'quito','quito',-78.5,-0.216705322265625,25,'-05:00','SA Pacific Standard Time',NULL,NULL),(1152,'rabat','rabat',-5.15000009536743,34.0330543518066,87,'','Morocco Standard Time',NULL,NULL),(1153,'rahim yar khan','rahim yar khan',70.2997207641602,28.4166660308838,54,'+05:00','Pakistan Standard Time',NULL,NULL),(1154,'rajahmundry','rajahmundry',81.7877807617188,17.0102787017822,12,'+05:30','India Standard Time',NULL,NULL),(1155,'raleigh, nc','raleigh, nc',-78.6433334350586,35.7797241210938,8,'-05:00','Eastern Standard Time',NULL,NULL),(1156,'ramstein','ramstein',7.55000019073486,49.4500007629395,52,'+01:00','W. Europe Standard Time',NULL,NULL),(1157,'ranchi','ranchi',85.3338851928711,23.3586120605469,12,'+05:30','India Standard Time',NULL,NULL),(1158,'rangoon','rangoon',96.1666641235352,16.783332824707,142,'+06:30','Myanmar Standard Time',NULL,NULL),(1159,'ras al khaimah','ras al khaimah',55.9444427490234,25.788610458374,4,'+04:00','Arabian Standard Time',NULL,NULL),(1160,'rawson','rawson',-65.1002807617188,-43.2999992370605,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(1161,'reading','reading',-0.969166696071625,51.4550018310547,3,'','GMT Standard Time',NULL,NULL),(1162,'recife','recife',-34.8758316040039,-8.05416679382324,42,'-03:00','SA Eastern Standard Time',NULL,NULL),(1163,'red deer, ab','red deer, ab',-113.811111450195,52.2680549621582,2,'-07:00','Mountain Standard Time',NULL,NULL),(1164,'redmond, wa','redmond, wa',-122.116668701172,47.6666679382324,8,'-08:00','Pacific Standard Time',NULL,NULL),(1165,'regina, sk','regina, sk',-104.618057250977,50.4472236633301,2,'-06:00','Canada Central Standard Time',NULL,NULL),(1166,'reims','reims',4.03333330154419,49.2333335876465,28,'+01:00','Romance Standard Time',NULL,NULL),(1167,'rennes','rennes',-1.68333327770233,48.1166648864746,28,'+01:00','Romance Standard Time',NULL,NULL),(1168,'reno, nv','reno, nv',-119.814445495605,39.5302772521973,8,'-08:00','Pacific Standard Time',NULL,NULL),(1169,'revelstoke, bc','revelstoke, bc',-118.197776794434,50.9969444274902,2,'-08:00','Pacific Standard Time',NULL,NULL),(1170,'reykjavik','reykjavik',-20.033332824707,64.1500015258789,191,'','Greenwich Standard Time',NULL,NULL),(1171,'reynosa','reynosa',-98.2830581665039,26.0666675567627,6,'-06:00','Central Standard Time',NULL,NULL),(1172,'rhodes','rhodes',28.2199993133545,36.4336128234863,47,'+02:00','FLE Standard Time',NULL,NULL),(1173,'richmond, in','richmond, in',-84.8902740478516,39.8288879394531,8,'-05:00','Eastern Standard Time',NULL,NULL),(1174,'richmond, va','richmond, va',-77.4605560302734,37.5536117553711,8,'-05:00','Eastern Standard Time',NULL,NULL),(1175,'riga','riga',24.1000003814697,56.9499893188477,192,'+02:00','FLE Standard Time',NULL,NULL),(1176,'rio branco','rio branco',-67.807502746582,-9.97388935089111,42,'-04:00','SA Western Standard Time',NULL,NULL),(1177,'rio cuarto','rio cuarto',-64.3547210693359,-33.1280555725098,55,'-03:00','Argentina Standard Time',NULL,NULL),(1178,'rio gallegos','rio gallegos',-69.2330551147461,-51.6163902282715,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(1179,'rio rancho, nm','rio rancho, nm',-106.670555114746,35.2861099243164,8,'-07:00','Mountain Standard Time',NULL,NULL),(1180,'rio de janeiro','rio de janeiro',-43.2094459533691,-22.9036102294922,42,'-03:00','E. South America Standard Time',NULL,NULL),(1181,'rivera','rivera',-55.5499992370605,-30.8999996185303,166,'-03:00','Uruguay Standard Time',NULL,NULL),(1182,'riverton, ut','riverton, ut',-111.938888549805,40.5222206115723,8,'-07:00','Mountain Standard Time',NULL,NULL),(1183,'riyadh','riyadh',46.716667175293,24.6333332061768,14,'+03:00','Arab Standard Time',NULL,NULL),(1184,'road town','road town',-64.6166687011719,18.4333324432373,193,'-04:00','SA Western Standard Time',NULL,NULL),(1185,'rodby','rodby',11.3861112594604,54.6958351135254,1,'+01:00','W. Europe Standard Time',NULL,NULL),(1186,'rome','rome',12.4833335876465,41.8999900817871,31,'+01:00','W. Europe Standard Time',NULL,NULL),(1187,'rosario','rosario',-60.6666679382324,-32.9333343505859,55,'-03:00','Argentina Standard Time',NULL,NULL),(1188,'roseau','roseau',-61.3833351135254,15.3000001907349,194,'-04:00','SA Western Standard Time',NULL,NULL),(1189,'rostock','rostock',12.0833330154419,54.0999984741211,52,'+01:00','W. Europe Standard Time',NULL,NULL),(1190,'rostov na donu','rostov na donu',39.6833343505859,47.2333335876465,30,'+04:00','Russian Standard Time',NULL,NULL),(1191,'rotterdam','rotterdam',4.48333311080933,51.9166679382324,27,'+01:00','W. Europe Standard Time',NULL,NULL),(1192,'rovaniemi','rovaniemi',25.7247219085693,66.4969482421875,125,'+02:00','FLE Standard Time',NULL,NULL),(1193,'russell springs, ky','russell springs, ky',-85.0719451904297,37.0561103820801,8,'-06:00','Central Standard Time',NULL,NULL),(1194,'ryazan','ryazan',39.7000007629395,54.5999984741211,30,'+04:00','Russian Standard Time',NULL,NULL),(1195,'rybinsk','rybinsk',38.8166656494141,58.0499992370605,30,'+04:00','Russian Standard Time',NULL,NULL),(1196,'sacramento, ca','sacramento, ca',-121.48722076416,38.5736122131348,8,'-08:00','Pacific Standard Time',NULL,NULL),(1197,'saint john, nb','saint john, nb',-66.0633316040039,45.2730560302734,2,'-04:00','Atlantic Standard Time',NULL,NULL),(1198,'saint-denis','saint-denis',55.4500007629395,-20.8833332061768,196,'+04:00','Arabian Standard Time',NULL,NULL),(1199,'saint-pierre','saint-pierre',-56.1833343505859,46.7830543518066,197,'-03:00','St Pierre and Miquelon Standard Time',NULL,NULL),(1200,'saipan','saipan',145.75,15.1833333969116,198,'+10:00','West Pacific Standard Time',NULL,NULL),(1201,'salem, or','salem, or',-123.027221679688,44.9369430541992,8,'-08:00','Pacific Standard Time',NULL,NULL),(1202,'salt lake city, ut','salt lake city, ut',-111.888053894043,40.7716674804688,8,'-07:00','Mountain Standard Time',NULL,NULL),(1203,'salta','salta',-65.4080581665039,-24.7891674041748,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(1204,'salto','salto',-57.966667175293,-31.3999996185303,166,'-03:00','Uruguay Standard Time',NULL,NULL),(1205,'salvador','salvador',-37.5163879394531,-11.0333337783813,42,'-03:00','Bahia Brazil Standard Time',NULL,NULL),(1206,'salzburg','salzburg',13.0500001907349,47.9000015258789,120,'+01:00','W. Europe Standard Time',NULL,NULL),(1207,'samara','samara',50.099723815918,53.1333351135254,30,'+04:00','Russian Standard Time',NULL,NULL),(1208,'samsun','samsun',36.3313903808594,41.2927780151367,16,'+02:00','Turkey Standard Time',NULL,NULL),(1209,'san antonio, tx','san antonio, tx',-98.4936141967773,29.4249992370605,8,'-06:00','Central Standard Time',NULL,NULL),(1210,'san bruno, ca','san bruno, ca',-122.43138885498,37.627498626709,8,'-08:00','Pacific Standard Time',NULL,NULL),(1211,'san carlos','san carlos',-54.9166679382324,-34.7999992370605,166,'-03:00','Uruguay Standard Time',NULL,NULL),(1212,'san carlos','san carlos',-111.043609619141,27.963888168335,6,'-07:00','US Mountain Standard Time',NULL,NULL),(1213,'san diego, ca','san diego, ca',-117.163887023926,32.7188873291016,8,'-08:00','Pacific Standard Time',NULL,NULL),(1214,'san francisco, ca','san francisco, ca',-122.433334350586,37.7830543518066,8,'-08:00','Pacific Standard Time',NULL,NULL),(1215,'san isidro','san isidro',-83.7069473266602,9.36888885498047,17,'-06:00','Central America Standard Time',NULL,NULL),(1216,'san jose','san jose',-84.0833358764648,9.93333339691162,17,'-06:00','Central America Standard Time',NULL,NULL),(1217,'san jose, ca','san jose, ca',-121.900001525879,37.3333320617676,8,'-08:00','Pacific Standard Time',NULL,NULL),(1218,'san juan','san juan',-66.1333312988281,18.4333324432373,199,'-04:00','SA Western Standard Time',NULL,NULL),(1219,'san juan','san juan',-68.5269470214844,-31.53444480896,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(1220,'san lorenzo','san lorenzo',-60.7663879394531,-32.75,55,'-03:00','Argentina Standard Time',NULL,NULL),(1221,'san luis','san luis',-66.3475036621094,-33.3158340454102,55,'-03:00','Argentina - San Luis Standard Time',NULL,NULL),(1222,'san luis obispo, ca','san luis obispo, ca',-120.65860748291,35.2827758789062,8,'-08:00','Pacific Standard Time',NULL,NULL),(1223,'san marino','san marino',12.4499998092651,43.9500007629395,200,'+01:00','W. Europe Standard Time',NULL,NULL),(1224,'san mateo, ca','san mateo, ca',-122.333335876465,37.5666656494141,8,'-08:00','Pacific Standard Time',NULL,NULL),(1225,'san pedro sula','san pedro sula',-88.0330581665039,15.5,175,'-06:00','Central America Standard Time',NULL,NULL),(1226,'san salvador','san salvador',-89.1999969482422,13.6999998092651,143,'-06:00','Central America Standard Time',NULL,NULL),(1227,'san sebastian','san sebastian',-1.98333334922791,43.3166656494141,21,'+01:00','Romance Standard Time',NULL,NULL),(1228,'san sebastian del oeste','san sebastian del oeste',-104.85277557373,20.7611103057861,6,'-06:00','Mexico Standard Time',NULL,NULL),(1229,'sanaa','sanaa',44.2000007629395,15.3500003814697,11,'+03:00','Arab Standard Time',NULL,NULL),(1230,'santa ana','santa ana',-89.5524978637695,13.9961109161377,143,'-06:00','Central America Standard Time',NULL,NULL),(1231,'santa clara','santa clara',-79.966667175293,22.416389465332,93,'-05:00','Cuba Standard Time',NULL,NULL),(1232,'santa clara, ca','santa clara, ca',-121.949996948242,37.3499984741211,8,'-08:00','Pacific Standard Time',NULL,NULL),(1233,'santa cruz','santa cruz',122.032501220703,13.4805555343628,51,'+08:00','Singapore Standard Time',NULL,NULL),(1234,'santa cruz de tenerife','santa cruz de tenerife',-16.25,28.466667175293,21,'','GMT Standard Time',NULL,NULL),(1235,'santa fe','santa fe',-60.7000007629395,-31.6166667938232,55,'-03:00','Argentina Standard Time',NULL,NULL),(1236,'santa fe, nm','santa fe, nm',-105.938056945801,35.6816673278809,8,'-07:00','Mountain Standard Time',NULL,NULL),(1237,'santa rosa','santa rosa',-88.7830581665039,14.7663888931274,175,'-06:00','Central America Standard Time',NULL,NULL),(1238,'santa rosa','santa rosa',-64.2877807617188,-36.627498626709,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(1239,'santarem','santarem',-54.6986122131348,-2.44055557250977,42,'-03:00','SA Eastern Standard Time',NULL,NULL),(1240,'santiago','santiago',-70.6667022705078,-33.4499969482422,40,'-04:00','Chile Standard Time',NULL,NULL),(1241,'santiago','santiago',-100.150833129883,25.4277782440186,6,'-06:00','Mexico Standard Time',NULL,NULL),(1242,'santiago de cuba','santiago de cuba',-75.8163909912109,20.0163879394531,93,'-05:00','Cuba Standard Time',NULL,NULL),(1243,'santiago de los caballeros','santiago de los caballeros',-70.6999969482422,19.4500007629395,189,'-04:00','SA Western Standard Time',NULL,NULL),(1244,'santo domingo','santo domingo',-69.9166641235352,18.4833335876465,189,'-04:00','SA Western Standard Time',NULL,NULL),(1245,'sanxiang','sanxiang',113.416664123535,22.3500003814697,33,'+08:00','China Standard Time',NULL,NULL),(1246,'sao jose do rio preto','sao jose do rio preto',-49.3808326721191,-20.8080558776855,42,'-03:00','E. South America Standard Time',NULL,NULL),(1247,'sao paulo','sao paulo',-45.3666648864746,-22.4333324432373,42,'-03:00','E. South America Standard Time',NULL,NULL),(1248,'sao tome','sao tome',6.73333311080933,0.333333343267441,201,'','Greenwich Standard Time',NULL,NULL),(1249,'sapporo','sapporo',141.353912353516,43.0547027587891,13,'+09:00','Tokyo Standard Time',NULL,NULL),(1250,'sarajevo','sarajevo',18.4166660308838,43.8666648864746,63,'+01:00','Central European Standard Time',NULL,NULL),(1251,'saransk','saransk',45.1666679382324,54.1833343505859,30,'+04:00','Russian Standard Time',NULL,NULL),(1252,'saskatoon, sk','saskatoon, sk',-106.670280456543,52.1291656494141,2,'-06:00','Canada Central Standard Time',NULL,NULL),(1253,'saxonburg, pa','saxonburg, pa',-79.8166656494141,40.75,8,'-05:00','Eastern Standard Time',NULL,NULL),(1254,'schaffhausen','schaffhausen',8.63333320617676,47.7000007629395,72,'+01:00','W. Europe Standard Time',NULL,NULL),(1255,'seattle, wa','seattle, wa',-122.347503662109,47.6208343505859,8,'-08:00','Pacific Standard Time',NULL,NULL),(1256,'secunderabad','secunderabad',78.5419464111328,17.4991664886475,12,'+05:30','India Standard Time',NULL,NULL),(1257,'semarang','semarang',110.433334350586,-6.96666669845581,26,'+07:00','SE Asia Standard Time',NULL,NULL),(1258,'sendai','sendai',140.883331298828,38.25,13,'+09:00','Tokyo Standard Time',NULL,NULL),(1259,'seoul','seoul',126.966667175293,37.5499992370605,85,'+09:00','Korea Standard Time',NULL,NULL),(1260,'sergiev posad','sergiev posad',38.1333312988281,56.3166656494141,30,'+04:00','Russian Standard Time',NULL,NULL),(1261,'sete','sete',3.6966667175293,43.401668548584,28,'+01:00','Romance Standard Time',NULL,NULL),(1262,'sevastopol','sevastopol',33.5330543518066,44.599723815918,24,'+02:00','Ukraine Standard Time',NULL,NULL),(1263,'severodonetsk','severodonetsk',38.497501373291,48.9502792358398,24,'+02:00','Ukraine Standard Time',NULL,NULL),(1264,'sevilla','sevilla',-5.96666669845581,37.3833351135254,21,'+01:00','Romance Standard Time',NULL,NULL),(1265,'shanghai','shanghai',121.449996948242,31.2333335876465,33,'+08:00','China Standard Time',NULL,NULL),(1266,'shannon','shannon',-8.91666698455811,52.7000007629395,41,'','GMT Standard Time',NULL,NULL),(1267,'sharjah','sharjah',55.4105567932129,25.3719444274902,4,'+04:00','Arabian Standard Time',NULL,NULL),(1268,'sharm el sheikh','sharm el sheikh',34.3916664123535,27.9780559539795,19,'+02:00','Egypt Standard Time',NULL,NULL),(1269,'sheffield','sheffield',-1.46472227573395,53.383056640625,3,'','GMT Standard Time',NULL,NULL),(1270,'shekou','shekou',113.91805267334,22.4886112213135,33,'+08:00','China Standard Time',NULL,NULL),(1271,'shenyang','shenyang',123.383331298828,41.7999992370605,33,'+08:00','China Standard Time',NULL,NULL),(1272,'shenzhen','shenzhen',114.116668701172,22.5499992370605,33,'+08:00','China Standard Time',NULL,NULL),(1273,'shijiazhuang','shijiazhuang',114.5,38.0499992370605,33,'+08:00','China Standard Time',NULL,NULL),(1274,'shikarpur','shikarpur',68.642219543457,27.9616661071777,54,'+05:00','Pakistan Standard Time',NULL,NULL),(1275,'shimla','shimla',77.1644439697266,31.1036109924316,12,'+05:30','India Standard Time',NULL,NULL),(1276,'shiraz','شیراز',52.5313873291016,29.6019439697266,109,'+03:30','Iran Standard Time',NULL,NULL),(1277,'sialkot','sialkot',74.5552749633789,32.5166664123535,54,'+05:00','Pakistan Standard Time',NULL,NULL),(1278,'sibiu','sibiu',24.1499996185303,45.783332824707,38,'+02:00','FLE Standard Time',NULL,NULL),(1279,'siem reap','siem reap',103.861663818359,13.3588886260986,182,'+07:00','SE Asia Standard Time',NULL,NULL),(1280,'sigiriya','sigiriya',80.7291641235352,7.95805549621582,95,'+05:30','India Standard Time',NULL,NULL),(1281,'silang','silang',120.974998474121,14.2305555343628,51,'+08:00','Singapore Standard Time',NULL,NULL),(1282,'simferopol','simferopol',34.099723815918,44.9500007629395,24,'+02:00','Ukraine Standard Time',NULL,NULL),(1283,'sines','sines',-8.86666679382324,37.9500007629395,50,'','GMT Standard Time',NULL,NULL),(1284,'singapore','singapore',103.849998474121,1.29999995231628,202,'+08:00','Singapore Standard Time',NULL,NULL),(1285,'sittard','sittard',5.86666679382324,51,27,'+01:00','W. Europe Standard Time',NULL,NULL),(1286,'sivakasi','sivakasi',77.7980575561523,9.44861125946045,12,'+05:30','India Standard Time',NULL,NULL),(1287,'skopje','skopje',21.4333038330078,42,141,'+01:00','Central European Standard Time',NULL,NULL),(1288,'sligo','sligo',-8.46666622161865,54.283332824707,41,'','GMT Standard Time',NULL,NULL),(1289,'sliven','sliven',26.3327770233154,42.6905555725098,18,'+02:00','FLE Standard Time',NULL,NULL),(1290,'sneek','sneek',5.66111087799072,53.0338897705078,27,'+01:00','W. Europe Standard Time',NULL,NULL),(1291,'sochi','sochi',39.75,43.5666656494141,30,'+04:00','Russian Standard Time',NULL,NULL),(1292,'sofia','sofia',23.3166961669922,42.6833038330078,18,'+02:00','FLE Standard Time',NULL,NULL),(1293,'solovki','solovki',35.7333335876465,65.0166625976562,30,'+04:00','Russian Standard Time',NULL,NULL),(1294,'songkhla','songkhla',100.597778320312,7.19750022888184,61,'+07:00','SE Asia Standard Time',NULL,NULL),(1295,'south jordan, ut','south jordan, ut',-111.929725646973,40.5622215270996,8,'-07:00','Mountain Standard Time',NULL,NULL),(1296,'south tarawa','south tarawa',172.966659545898,1.31666672229767,203,'+12:00','Marshall Islands Standard Time',NULL,NULL),(1297,'spijkenisse','spijkenisse',4.3333330154419,51.8333320617676,27,'+01:00','W. Europe Standard Time',NULL,NULL),(1298,'spokane, wa','spokane, wa',-117.411392211914,47.6536102294922,8,'-08:00','Pacific Standard Time',NULL,NULL),(1299,'st. catharines, on','st. catharines, on',-79.25,43.1666679382324,2,'-05:00','Eastern Standard Time',NULL,NULL),(1300,'st. louis, mo','st. louis, mo',-90.1999969482422,38.6333351135254,8,'-06:00','Central Standard Time',NULL,NULL),(1301,'st. paul, mn','st. paul, mn',-93.1027755737305,44.9447212219238,8,'-06:00','Central Standard Time',NULL,NULL),(1302,'st. petersburg','st. petersburg',30.2642059326172,59.8943939208984,30,'+04:00','Russian Standard Time',NULL,NULL),(1303,'stamford, ct','stamford, ct',-73.5311126708984,41.0552787780762,8,'-05:00','Eastern Standard Time',NULL,NULL),(1304,'stanley','stanley',-57.849723815918,-51.7000007629395,205,'-03:00','Falkland Islands Standard Time',NULL,NULL),(1305,'stavanger','stavanger',5.73333311080933,58.966667175293,71,'+01:00','W. Europe Standard Time',NULL,NULL),(1306,'stavropol','stavropol',41.966667175293,45.0666656494141,30,'+04:00','Russian Standard Time',NULL,NULL),(1307,'steinkjer','steinkjer',11.5,64.0166702270508,71,'+01:00','W. Europe Standard Time',NULL,NULL),(1308,'stenungsund','stenungsund',11.8333330154419,58.0666656494141,115,'+01:00','W. Europe Standard Time',NULL,NULL),(1309,'stockholm','stockholm',18.0499992370605,59.3330001831055,115,'+01:00','W. Europe Standard Time',NULL,NULL),(1310,'strasbourg','strasbourg',7.74388885498047,48.5830574035645,28,'+01:00','Romance Standard Time',NULL,NULL),(1311,'stuttgart','stuttgart',9.18333339691162,48.783332824707,52,'+01:00','W. Europe Standard Time',NULL,NULL),(1312,'suifenhe','suifenhe',131.140274047852,44.3955574035645,33,'+08:00','China Standard Time',NULL,NULL),(1313,'sulaimaniya','sulaimaniya',45.4405555725098,35.5616683959961,53,'+03:00','Arabic Standard Time',NULL,NULL),(1314,'sullana','sullana',-80.6841659545898,-4.89194440841675,39,'-05:00','SA Pacific Standard Time',NULL,NULL),(1315,'sundsvall','sundsvall',17.3333339691162,62.4000015258789,115,'+01:00','W. Europe Standard Time',NULL,NULL),(1316,'sunnyvale, ca','sunnyvale, ca',-122.035278320312,37.3688888549805,8,'-08:00','Pacific Standard Time',NULL,NULL),(1317,'surabaya','surabaya',112.733329772949,-7.28333330154419,26,'+07:00','SE Asia Standard Time',NULL,NULL),(1318,'surat','surat',72.8194427490234,21.1949996948242,12,'+05:30','India Standard Time',NULL,NULL),(1319,'surprise, az','surprise, az',-112.455001831055,33.6383323669434,8,'-07:00','US Mountain Standard Time',NULL,NULL),(1320,'suva','suva',178.41667175293,-18.013334274292,206,'+12:00','Fiji Standard Time',NULL,NULL),(1321,'suzdal','suzdal',40.4500007629395,56.4166679382324,30,'+04:00','Russian Standard Time',NULL,NULL),(1322,'suzhou','suzhou',117,33.6333351135254,33,'+08:00','China Standard Time',NULL,NULL),(1323,'swansea','swansea',-3.95000004768372,51.6333351135254,3,'','GMT Standard Time',NULL,NULL),(1324,'swindon','swindon',-1.76583337783813,51.5613899230957,3,'','GMT Standard Time',NULL,NULL),(1325,'sydney','sydney',151.216659545898,-33.8666648864746,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(1326,'sydney, ns','sydney, ns',-60.2000007629395,46.1500015258789,2,'-04:00','Atlantic Standard Time',NULL,NULL),(1327,'sylhet','sylhet',91.8713912963867,24.897777557373,60,'+06:00','Bangladesh Standard Time',NULL,NULL),(1328,'syracuse, ny','syracuse, ny',-76.1477813720703,43.0480537414551,8,'-05:00','Eastern Standard Time',NULL,NULL),(1329,'szombathely','szombathely',16.6213893890381,47.2355537414551,83,'+01:00','Central Europe Standard Time',NULL,NULL),(1330,'tacoma, wa','tacoma, wa',-122.443054199219,47.2530555725098,8,'-08:00','Pacific Standard Time',NULL,NULL),(1331,'tacuarembo','tacuarembo',-55.9833335876465,-31.7000007629395,166,'-03:00','Uruguay Standard Time',NULL,NULL),(1332,'taganrog','taganrog',38.9166679382324,47.216667175293,30,'+04:00','Russian Standard Time',NULL,NULL),(1333,'taguig','taguig',121.062225341797,14.5211114883423,51,'+08:00','Singapore Standard Time',NULL,NULL),(1334,'taian','taian',117.133331298828,36.1833343505859,33,'+08:00','China Standard Time',NULL,NULL),(1335,'taichung','taichung',120.666664123535,24.1499996185303,207,'+08:00','Taipei Standard Time',NULL,NULL),(1336,'taif','taif',40.4211120605469,21.2772216796875,14,'+03:00','Arab Standard Time',NULL,NULL),(1337,'taiohae','taiohae',-140.103607177734,-8.90666675567627,179,'-09:30','Marquesas Islands Standard Time',NULL,NULL),(1338,'taipei','taipei',121.524993896484,25.0499992370605,207,'+08:00','Taipei Standard Time',NULL,NULL),(1339,'taiyuan','taiyuan',112.551666259766,37.8930549621582,33,'+08:00','China Standard Time',NULL,NULL),(1340,'taiz','taiz',44.014720916748,13.5697221755981,11,'+03:00','Arab Standard Time',NULL,NULL),(1341,'takab','تکاب',47.106388092041,36.4000015258789,109,'+03:30','Iran Standard Time',NULL,NULL),(1342,'takrouna','takrouna',10.3286113739014,36.1511116027832,208,'+01:00','W. Central Africa Standard Time',NULL,NULL),(1343,'tallinn','tallinn',24.75,59.4166679382324,209,'+02:00','FLE Standard Time',NULL,NULL),(1344,'tampa, fl','tampa, fl',-82.466667175293,27.9500007629395,8,'-05:00','Eastern Standard Time',NULL,NULL),(1345,'tamuning','tamuning',144.776672363281,13.4838886260986,122,'+10:00','West Pacific Standard Time',NULL,NULL),(1346,'tangail','tangail',89.9211120605469,24.2474994659424,60,'+06:00','Bangladesh Standard Time',NULL,NULL),(1347,'tanggu','tanggu',117.683334350586,39,33,'+08:00','China Standard Time',NULL,NULL),(1348,'tangshan','tangshan',118.183334350586,39.6166648864746,33,'+08:00','China Standard Time',NULL,NULL),(1349,'tanjay city','tanjay city',123.160552978516,9.51972198486328,51,'+08:00','Singapore Standard Time',NULL,NULL),(1350,'tashkent','tashkent',69.3000030517578,41.3333320617676,210,'+05:00','West Asia Standard Time',NULL,NULL),(1351,'tbilisi','tbilisi',44.8166656494141,41.716667175293,211,'+04:00','Tbilisi Standard Time',NULL,NULL),(1352,'tegucigalpa','tegucigalpa',-87.216667175293,14.1000003814697,175,'-06:00','Central America Standard Time',NULL,NULL),(1353,'tehran','تهران',51.4333343505859,35.6719055175781,109,'+03:30','Iran Standard Time',NULL,NULL),(1354,'tel aviv','tel aviv',34.7666664123535,32.0499992370605,43,'+02:00','Israel Standard Time',NULL,NULL),(1355,'telluride, co','telluride, co',-107.812225341797,37.9375,8,'-07:00','Mountain Standard Time',NULL,NULL),(1356,'tepic','tepic',-104.89444732666,21.5038890838623,6,'-07:00','Mexico Standard Time 2',NULL,NULL),(1357,'thaton','thaton',97.3677749633789,16.9197216033936,142,'+06:30','Myanmar Standard Time',NULL,NULL),(1358,'the hague','the hague',4.5,52.1333312988281,27,'+01:00','W. Europe Standard Time',NULL,NULL),(1359,'thessaloniki','thessaloniki',22.9511108398438,40.625,47,'+02:00','FLE Standard Time',NULL,NULL),(1360,'thies','thies',-16.9166660308838,14.8000001907349,99,'','Greenwich Standard Time',NULL,NULL),(1361,'thimphu','thimphu',89.6666641235352,27.4500007629395,212,'+06:00','Central Asia Standard Time',NULL,NULL),(1362,'thiruvananthapuram','thiruvananthapuram',76.9499969482422,8.5,12,'+05:30','India Standard Time',NULL,NULL),(1363,'tianjin','tianjin',117.183334350586,39.1333351135254,33,'+08:00','China Standard Time',NULL,NULL),(1364,'tijuana','tijuana',-117.016700744629,32.5332946777344,6,'-08:00','Pacific Standard Time',NULL,NULL),(1365,'timisoara','timisoara',21.2333335876465,45.75,38,'+02:00','FLE Standard Time',NULL,NULL),(1366,'tirana','tirana',19.7999992370605,41.3333320617676,107,'+01:00','W. Europe Standard Time',NULL,NULL),(1367,'tiraspol','tiraspol',29.6319446563721,46.852222442627,57,'+02:00','FLE Standard Time',NULL,NULL),(1368,'tiruchirapalli','tiruchirapalli',78.6999969482422,10.8000001907349,12,'+05:30','India Standard Time',NULL,NULL),(1369,'tizimin','tizimin',-88.1500015258789,21.1458339691162,6,'-06:00','Mexico Standard Time',NULL,NULL),(1370,'toalmas','toalmas',19.6677780151367,47.5125007629395,83,'+01:00','Central Europe Standard Time',NULL,NULL),(1371,'tokyo','tokyo',139.733337402344,35.6500015258789,13,'+09:00','Tokyo Standard Time',NULL,NULL),(1372,'toledo, oh','toledo, oh',-83.5500030517578,41.6666679382324,8,'-05:00','Eastern Standard Time',NULL,NULL),(1373,'toluca de lerdo','toluca de lerdo',-99.6569442749023,19.2924995422363,6,'-06:00','Mexico Standard Time',NULL,NULL),(1374,'tomsk','tomsk',84.9625015258789,56.4638900756836,30,'+07:00','Novosibirsk Standard Time',NULL,NULL),(1375,'toowoomba','toowoomba',151.966659545898,-27.5666675567627,10,'+10:00','E. Australia Standard Time',NULL,NULL),(1376,'toronto, on','toronto, on',-79.3866653442383,43.6702766418457,2,'-05:00','Eastern Standard Time',NULL,NULL),(1377,'torshavn','torshavn',-6.76666688919067,62.0166664123535,213,'','GMT Standard Time',NULL,NULL),(1378,'toulon','toulon',5.92805576324463,43.1241683959961,28,'+01:00','Romance Standard Time',NULL,NULL),(1379,'toulouse','toulouse',1.45000004768372,43.5999984741211,28,'+01:00','Romance Standard Time',NULL,NULL),(1380,'tours','tours',0.699999988079071,47.3833351135254,28,'+01:00','Romance Standard Time',NULL,NULL),(1381,'townsville','townsville',146.800003051758,-19.283332824707,10,'+10:00','E. Australia Standard Time',NULL,NULL),(1382,'trelleborg','trelleborg',13.1666669845581,55.3666648864746,115,'+01:00','W. Europe Standard Time',NULL,NULL),(1383,'trier','trier',6.64611101150513,49.7536125183105,52,'+01:00','W. Europe Standard Time',NULL,NULL),(1384,'trieste','trieste',13.7786111831665,45.6563873291016,31,'+01:00','W. Europe Standard Time',NULL,NULL),(1385,'tripoli','tripoli',13.1833333969116,32.8833351135254,214,'+01:00','Libya Standard Time',NULL,NULL),(1386,'tromso','tromso',18.9502773284912,69.6613922119141,71,'+01:00','W. Europe Standard Time',NULL,NULL),(1387,'trondheim','trondheim',10.4166669845581,63.4166679382324,71,'+01:00','W. Europe Standard Time',NULL,NULL),(1388,'trujillo','trujillo',-79.0299987792969,-8.11250019073486,39,'-05:00','SA Pacific Standard Time',NULL,NULL),(1389,'tshwane','tshwane',28.2333335876465,-25.7000007629395,77,'+02:00','South Africa Standard Time',NULL,NULL),(1390,'tuapse','tuapse',39.0666656494141,44.0999984741211,30,'+04:00','Russian Standard Time',NULL,NULL),(1391,'tucson, az','tucson, az',-110.933334350586,32.216667175293,8,'-07:00','US Mountain Standard Time',NULL,NULL),(1392,'tucuman','tucuman',-65.2174987792969,-26.8083324432373,55,'-03:00','Argentina Standard Time',NULL,NULL),(1393,'tula','tula',37.5999984741211,54.216667175293,30,'+04:00','Russian Standard Time',NULL,NULL),(1394,'tulcea','tulcea',28.7999992370605,45.1833343505859,38,'+02:00','FLE Standard Time',NULL,NULL),(1395,'tulsa, ok','tulsa, ok',-95.9166641235352,36.0999984741211,8,'-06:00','Central Standard Time',NULL,NULL),(1396,'tunis','tunis',10.1666669845581,36.8163871765137,208,'+01:00','W. Central Africa Standard Time',NULL,NULL),(1397,'turin','turin',7.66666650772095,45.0666656494141,31,'+01:00','W. Europe Standard Time',NULL,NULL),(1398,'turku','turku',22.2666664123535,60.4500007629395,125,'+02:00','FLE Standard Time',NULL,NULL),(1399,'tuticorin','tuticorin',78.1333312988281,8.81666660308838,12,'+05:30','India Standard Time',NULL,NULL),(1400,'tuzla','tuzla',18.6702785491943,44.5327758789062,63,'+01:00','Central European Standard Time',NULL,NULL),(1401,'ubon ratchathani','ubon ratchathani',104.856109619141,15.2297220230103,61,'+07:00','SE Asia Standard Time',NULL,NULL),(1402,'ubud','ubud',115.265830993652,-8.4975004196167,26,'+08:00','Singapore Standard Time',NULL,NULL),(1403,'udon thani','udon thani',102.790000915527,17.406665802002,61,'+07:00','SE Asia Standard Time',NULL,NULL),(1404,'ufa','ufa',56.0999984741211,54.8333320617676,30,'+06:00','Ekaterinburg Standard Time',NULL,NULL),(1405,'ulaanbaatar','ulaanbaatar',106.883331298828,47.9166679382324,215,'+08:00','Ulaanbaatar Standard Time',NULL,NULL),(1406,'ulan-ude','ulan-ude',107.564720153809,51.845832824707,30,'+09:00','Ulan-Ude Standard Time',NULL,NULL),(1407,'upper hutt','upper hutt',175.031661987305,-41.1394462585449,48,'+12:00','New Zealand Standard Time',NULL,NULL),(1408,'uppsala','uppsala',17.6499996185303,59.8499984741211,115,'+01:00','W. Europe Standard Time',NULL,NULL),(1409,'urumqi','urumqi',87.5833358764648,43.7999992370605,33,'+08:00','China Standard Time',NULL,NULL),(1410,'ushuaia','ushuaia',-68.3163909912109,-54.7830543518066,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(1411,'utrecht','utrecht',5.12277793884277,52.0913887023926,27,'+01:00','W. Europe Standard Time',NULL,NULL),(1412,'uzhhorod','uzhhorod',22.293888092041,48.6241683959961,24,'+02:00','Ukraine Standard Time',NULL,NULL),(1413,'vaasa','vaasa',21.6166667938232,63.0999984741211,125,'+02:00','FLE Standard Time',NULL,NULL),(1414,'vadodara','vadodara',73.1875,22.3063888549805,12,'+05:30','India Standard Time',NULL,NULL),(1415,'vaduz','vaduz',9.53333377838135,47.1500015258789,216,'+01:00','W. Europe Standard Time',NULL,NULL),(1416,'valaam','valaam',30.9475002288818,61.3888893127441,30,'+04:00','Russian Standard Time',NULL,NULL),(1417,'valdivia','valdivia',-73.2133331298828,-39.8241653442383,40,'-04:00','Chile Standard Time',NULL,NULL),(1418,'valencia','valencia',-0.366666674613953,39.466667175293,21,'+01:00','Romance Standard Time',NULL,NULL),(1419,'valladolid','valladolid',-4.72611093521118,41.6488876342773,21,'+01:00','Romance Standard Time',NULL,NULL),(1420,'vallauris','vallauris',7.05305576324463,43.5794448852539,28,'+01:00','Romance Standard Time',NULL,NULL),(1421,'valletta','valletta',14.5166664123535,35.9000015258789,161,'+01:00','W. Europe Standard Time',NULL,NULL),(1422,'vancouver, bc','vancouver, bc',-123.138610839844,49.2636108398438,2,'-08:00','Pacific Standard Time',NULL,NULL),(1423,'vardo','vardo',31.0833339691162,70.3833312988281,71,'+01:00','W. Europe Standard Time',NULL,NULL),(1424,'varna','varna',27.9119453430176,43.216667175293,18,'+02:00','FLE Standard Time',NULL,NULL),(1425,'vatican city','vatican city',12.4499998092651,41.9000015258789,217,'+01:00','W. Europe Standard Time',NULL,NULL),(1426,'velikiye luki','velikiye luki',30.533332824707,56.3333320617676,30,'+04:00','Russian Standard Time',NULL,NULL),(1427,'venice','venice',12.3333330154419,45.4333343505859,31,'+01:00','W. Europe Standard Time',NULL,NULL),(1428,'veracruz','veracruz',-96.1333312988281,19.1727771759033,6,'-06:00','Mexico Standard Time',NULL,NULL),(1429,'verona','verona',10.9833335876465,45.4333343505859,31,'+01:00','W. Europe Standard Time',NULL,NULL),(1430,'vevey','vevey',6.84027767181396,46.4638900756836,72,'+01:00','W. Europe Standard Time',NULL,NULL),(1431,'viana do castello','viana do castello',-8.81666660308838,41.7000007629395,50,'','GMT Standard Time',NULL,NULL),(1432,'victoria','victoria',55.4500007629395,-4.61666679382324,218,'+04:00','Arabian Standard Time',NULL,NULL),(1433,'victoria','victoria',14.2436113357544,36.0455551147461,161,'+01:00','W. Europe Standard Time',NULL,NULL),(1434,'victoria, bc','victoria, bc',-123.367225646973,48.4275016784668,2,'-08:00','Pacific Standard Time',NULL,NULL),(1435,'vidin','vidin',22.8826198577881,43.9970245361328,18,'+02:00','FLE Standard Time',NULL,NULL),(1436,'viedma','viedma',-62.9941673278809,-40.8136100769043,55,'-03:00','SA Eastern Standard Time',NULL,NULL),(1437,'vienna','vienna',16.3333339691162,48.216667175293,120,'+01:00','W. Europe Standard Time',NULL,NULL),(1438,'vienna, va','vienna, va',-77.2652740478516,38.9011116027832,8,'-05:00','Eastern Standard Time',NULL,NULL),(1439,'vientiane','vientiane',102.616668701172,17.966667175293,219,'+07:00','SE Asia Standard Time',NULL,NULL),(1440,'vila real','vila real',-7.73333311080933,41.2999992370605,50,'','GMT Standard Time',NULL,NULL),(1441,'vilnius','vilnius',25.3166961669922,54.6833038330078,131,'+02:00','FLE Standard Time',NULL,NULL),(1442,'visby','visby',18.2961120605469,57.6408348083496,115,'+01:00','W. Europe Standard Time',NULL,NULL),(1443,'vishakhapatnam','vishakhapatnam',83.3000030517578,17.7333335876465,12,'+05:30','India Standard Time',NULL,NULL),(1444,'vitoria','vitoria',-2.66666674613953,42.8499984741211,21,'+01:00','Romance Standard Time',NULL,NULL),(1445,'vizianagaram','vizianagaram',83.4094467163086,18.1138896942139,12,'+05:30','India Standard Time',NULL,NULL),(1446,'vladimir','vladimir',40.3666648864746,56.1500015258789,30,'+04:00','Russian Standard Time',NULL,NULL),(1447,'vladivostok','vladivostok',131.899719238281,43.133056640625,30,'+11:00','Vladivostok Standard Time',NULL,NULL),(1448,'volgograd','volgograd',44.5858001708984,48.8047027587891,30,'+04:00','Russian Standard Time',NULL,NULL),(1449,'vologda','vologda',39.8666648864746,59.216667175293,30,'+04:00','Russian Standard Time',NULL,NULL),(1450,'volokolamsk','volokolamsk',35.9333343505859,56.0666656494141,30,'+04:00','Russian Standard Time',NULL,NULL),(1451,'voronezh','voronezh',39.2666664123535,51.716667175293,30,'+04:00','Russian Standard Time',NULL,NULL),(1452,'votkinsk','votkinsk',53.9949989318848,57.0574989318848,30,'+04:00','Russian Standard Time',NULL,NULL),(1453,'waikanae','waikanae',175.064163208008,-40.8752784729004,48,'+12:00','New Zealand Standard Time',NULL,NULL),(1454,'wailua, hi','wailua, hi',-159.337783813477,22.0522212982178,8,'-10:00','Hawaiian Standard Time',NULL,NULL),(1455,'waimea, hi','waimea, hi',-159.670837402344,21.958610534668,8,'-10:00','Hawaiian Standard Time',NULL,NULL),(1456,'waingapu','waingapu',120.266944885254,-9.6627779006958,26,'+08:00','Singapore Standard Time',NULL,NULL),(1457,'wakkana','wakkana',141.68278503418,45.401668548584,13,'+09:00','Tokyo Standard Time',NULL,NULL),(1458,'warrnambool','warrnambool',142.483337402344,-38.3833351135254,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(1459,'warsaw','warsaw',21,52.25,116,'+01:00','Central European Standard Time',NULL,NULL),(1460,'washington, dc','washington, dc',-77.033332824707,38.8833351135254,8,'-05:00','Eastern Standard Time',NULL,NULL),(1461,'waterford','waterford',-7.13333320617676,52.25,41,'','GMT Standard Time',NULL,NULL),(1462,'waterloo, on','waterloo, on',-80.533332824707,43.533332824707,2,'-05:00','Eastern Standard Time',NULL,NULL),(1463,'wellington','wellington',174.783294677734,-41.283332824707,48,'+12:00','New Zealand Standard Time',NULL,NULL),(1464,'west wendover, nv','west wendover, nv',-114.073333740234,40.7391662597656,8,'-07:00','Mountain Standard Time',NULL,NULL),(1465,'westford, ma','westford, ma',-71.4383316040039,42.5791664123535,8,'-05:00','Eastern Standard Time',NULL,NULL),(1466,'whistler, bc','whistler, bc',-122.966667175293,50.1166648864746,2,'-08:00','Pacific Standard Time',NULL,NULL),(1467,'white rock, bc','white rock, bc',-122.801109313965,49.0238876342773,2,'-08:00','Pacific Standard Time',NULL,NULL),(1468,'whitehorse, yt','whitehorse, yt',-135.051940917969,60.7197227478027,2,'-08:00','Pacific Standard Time',NULL,NULL),(1469,'wichita, ks','wichita, ks',-97.3333358764648,37.7000007629395,8,'-06:00','Central Standard Time',NULL,NULL),(1470,'willemstad','willemstad',-68.9333343505859,12.1000003814697,220,'-04:00','SA Western Standard Time',NULL,NULL),(1471,'windhoek','windhoek',17.0833339691162,-22.5666675567627,221,'+01:00','Namibia Standard Time',NULL,NULL),(1472,'window rock, az','window rock, az',-109.062225341797,35.672779083252,8,'-07:00','Mountain Standard Time',NULL,NULL),(1473,'windsor, on','windsor, on',-82.9936141967773,42.2927780151367,2,'-05:00','Eastern Standard Time',NULL,NULL),(1474,'winnipeg, mb','winnipeg, mb',-97.1383361816406,49.8955574035645,2,'-06:00','Central Standard Time',NULL,NULL),(1475,'winston-salem, nc','winston-salem, nc',-80.2433319091797,36.0947227478027,8,'-05:00','Eastern Standard Time',NULL,NULL),(1476,'wodonga','wodonga',146.566665649414,-36.033332824707,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(1477,'wollongong','wollongong',150.866668701172,-34.4166679382324,10,'+10:00','AUS Eastern Standard Time',NULL,NULL),(1478,'wuhan','wuhan',114.302223205566,30.5947227478027,33,'+08:00','China Standard Time',NULL,NULL),(1479,'xiamen','xiamen',118.089447021484,24.4797229766846,33,'+08:00','China Standard Time',NULL,NULL),(1480,'xian','xian',108.883331298828,34.2666664123535,33,'+08:00','China Standard Time',NULL,NULL),(1481,'yakutsk','yakutsk',129.733093261719,62.0339050292969,30,'+10:00','Yakutsk Standard Time',NULL,NULL),(1482,'yalta','yalta',34.1666679382324,44.5,24,'+02:00','Ukraine Standard Time',NULL,NULL),(1483,'yantai','yantai',121.366668701172,37.5499992370605,33,'+08:00','China Standard Time',NULL,NULL),(1484,'yaounde','yaounde',11.5166664123535,3.86666655540466,106,'+01:00','W. Central Africa Standard Time',NULL,NULL),(1485,'yaroslavl','yaroslavl',39.8499984741211,57.5999984741211,30,'+04:00','Russian Standard Time',NULL,NULL),(1486,'yasok','yasok',87.6477813720703,27.0683326721191,73,'+05:45','Nepal Standard Time',NULL,NULL),(1487,'yawnghwe','yawnghwe',96.9344482421875,20.654167175293,142,'+06:30','Myanmar Standard Time',NULL,NULL),(1488,'yazd','یزد',54.3605537414551,31.8966674804688,109,'+03:30','Iran Standard Time',NULL,NULL),(1489,'yellowknife, nt','yellowknife, nt',-114.369163513184,62.4552764892578,2,'-07:00','Mountain Standard Time',NULL,NULL),(1490,'yerevan','yerevan',44.5,40.1811065673828,121,'+04:00','Armenia Standard Time',NULL,NULL),(1491,'yevpatoriya','yevpatoriya',33.3833351135254,45.216667175293,24,'+02:00','Ukraine Standard Time',NULL,NULL),(1492,'yigo','yigo',144.899993896484,13.5333337783813,122,'+10:00','West Pacific Standard Time',NULL,NULL),(1493,'yokohama','yokohama',139.649993896484,35.4333343505859,13,'+09:00','Tokyo Standard Time',NULL,NULL),(1494,'yokosuka','yokosuka',139.66667175293,35.25,13,'+09:00','Tokyo Standard Time',NULL,NULL),(1495,'yuzhno-sakhalinsk','yuzhno-sakhalinsk',142.733337402344,46.9500007629395,30,'+11:00','Khabarovsk Standard Time',NULL,NULL),(1496,'zaandam','zaandam',4.82555532455444,52.4386100769043,27,'+01:00','W. Europe Standard Time',NULL,NULL),(1497,'zagreb','zagreb',15.9666662216187,45.7999992370605,222,'+01:00','Central European Standard Time',NULL,NULL),(1498,'zakynthos','zakynthos',20.8966674804688,37.783332824707,47,'+02:00','FLE Standard Time',NULL,NULL),(1499,'zaporozhye','zaporozhye',35.1500015258789,47.849723815918,24,'+02:00','Ukraine Standard Time',NULL,NULL),(1500,'zaragoza','zaragoza',-0.883333325386047,41.6500015258789,21,'+01:00','Romance Standard Time',NULL,NULL),(1501,'zaysan','zaysan',84.8705520629883,47.4647216796875,22,'+06:00','Central Asia Standard Time',NULL,NULL),(1502,'zhengzhou','zhengzhou',113.666664123535,34.75,33,'+08:00','China Standard Time',NULL,NULL),(1503,'zhongshan','zhongshan',113.392776489258,22.5166664123535,33,'+08:00','China Standard Time',NULL,NULL),(1504,'zihuatanejo','zihuatanejo',-101.551109313965,17.6444435119629,6,'-06:00','Mexico Standard Time',NULL,NULL),(1505,'zupanja','zupanja',18.6972217559814,45.0691680908203,222,'+01:00','Central European Standard Time',NULL,NULL),(1506,'zurich','zurich',8.55000019073486,47.3666648864746,72,'+01:00','W. Europe Standard Time',NULL,NULL),(1507,'karbala','کربلا',44.0248315258789,32.6143320617676,53,'+03:00','Arabic Standard Time',NULL,NULL),(1508,'qom','قم',50.8759419,34.6399443,109,'+03:30','Iran Standard Time',NULL,NULL),(1509,'ahvaz','اهواز',48.68438,31.31671,109,'+03:30','Iran Standard Time',NULL,NULL),(1510,'mashhad','مشهد',59.6356892,36.2554878,109,'+03:30','Iran Standard Time',NULL,NULL),(1511,'zahedan','زاهدان',60.8627778,29.4963889,109,'+03:30','Iran Standard Time',NULL,NULL),(1512,'tabriz','تبریز',46.3,38.0666667,109,'+03:30','Iran Standard Time',NULL,NULL),(1513,'orumieh','ارومیه',45.0725,37.5552778,109,'+03:30','Iran Standard Time',NULL,NULL),(1514,'zanjan','زنجان',48.485111,36.67094,109,'+03:30','Iran Standard Time',NULL,NULL),(1515,'ardabil','اردبیل',48.295052,38.246471,109,'+03:30','Iran Standard Time',NULL,NULL),(1516,'bandar abbas','بندر عباس',56.2666667,27.1833333,109,'+03:30','Iran Standard Time',NULL,NULL),(1517,'bushehr','بوشهر',50.833092,28.922041,109,'+03:30','Iran Standard Time',NULL,NULL),(1518,'yasuj','یاسوج',51.5875235,30.6683832,109,'+03:30','Iran Standard Time',NULL,NULL),(1519,'kermanshah','کرمانشاه',47.065,34.3141667,109,'+03:30','Iran Standard Time',NULL,NULL),(1520,'kerman','کرمان',57.06702,30.28027,109,'+03:30','Iran Standard Time',NULL,NULL),(1521,'arak','اراک',49.686089,34.087681,109,'+03:30','Iran Standard Time',NULL,NULL),(1522,'borujerd','بروجرد',48.75629,33.892521,109,'+03:30','Iran Standard Time',NULL,NULL),(1523,'khorramabad','خرم آباد',48.35252,33.48407,109,'+03:30','Iran Standard Time',NULL,NULL),(1524,'karaj','کرج',50.98037,35.82711,109,'+03:30','Iran Standard Time',NULL,NULL),(1525,'semnan','سمنان',53.396049,35.572269,109,'+03:30','Iran Standard Time',NULL,NULL),(1526,'qazvin','قزوین',50.003811,36.266819,109,'+03:30','Iran Standard Time',NULL,NULL);
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EXIF- and IPTC-Tags<\\/td>\\n        <\\/tr>\\n        <tr>\\n          <td width=\\\"25%\\\"><u><strong>Translation version:<\\/strong><\\/u><\\/td>\\n          <td width=\\\"75%\\\">2.1.4<\\/td>\\n        <\\/tr>\\n        <td width=\\\"100%\\\" colspan=\\\"2\\\"><hr \\/><\\/td>\\n        <tr>\\n          <td width=\\\"25%\\\"><u><strong>JoomGallery-Website:<\\/strong><\\/u><\\/td>\\n          <td width=\\\"75%\\\"><a href=\\\"http:\\/\\/www.en.joomgallery.net\\\" target=\\\"_blank\\\">http:\\/\\/www.en.joomgallery.net<\\/a><\\/td>\\n        <\\/tr>\\n        <\\/tr>\\n        <td width=\\\"100%\\\" colspan=\\\"2\\\"><hr \\/><\\/td>\\n        <tr>\\n      <\\/table>\\n    <\\/div>\",\"group\":\"\"}','','','',0,'0000-00-00 00:00:00',0,0),(10077,'mod_joomstats','module','mod_joomstats','',0,1,0,0,'{\"legacy\":false,\"name\":\"mod_joomstats\",\"type\":\"module\",\"creationDate\":\"2012\\/09\\/10\",\"author\":\"JoomGallery::Project Team\",\"copyright\":\"JoomGallery::Project Team\",\"authorEmail\":\"team@joomgallery.net\",\"authorUrl\":\"www.joomgallery.net\",\"version\":\"2.0 BETA\",\"description\":\"MOD_JOOMSTATS_DESC\",\"group\":\"\"}','{\"cache\":\"0\",\"all_pics\":\"1\",\"all_cats\":\"0\",\"all_hits\":\"0\",\"all_comments\":\"0\",\"all_votes\":\"0\",\"all_nametags\":\"0\",\"debug\":\"0\"}','','',0,'0000-00-00 00:00:00',0,0),(10078,'mod_jgtreeview','module','mod_jgtreeview','',0,1,0,0,'{\"legacy\":false,\"name\":\"mod_jgtreeview\",\"type\":\"module\",\"creationDate\":\"03.09.2012\",\"author\":\"JoomGallery::Project Team\",\"copyright\":\"(C) 2009 - 2012 JoomGallery::Project Team\",\"authorEmail\":\"team@joomgallery.net\",\"authorUrl\":\"www.joomgallery.net\",\"version\":\"2.0\",\"description\":\"MOD_JGTREEVIEW_DESC\",\"group\":\"\"}','{\"moduleclass_sfx\":\"\",\"cfg_itemid\":\"\",\"cfg_root_catid\":\"1\",\"cfg_name\":\"\",\"cfg_sort_cat\":\"0\",\"cfg_sort_subcat\":\"0\",\"cfg_blacklist_cats\":\"\",\"cfg_showhidden\":\"0\",\"cfg_max_len_catname\":\"0\",\"cfg_show_open_close_all\":\"1\",\"cfg_show_always_expanded\":\"0\",\"cfg_show_credits\":\"1\",\"cfg_icon_theme\":\"\",\"cfg_grid\":\"1\",\"cfg_bgcolor_active_node\":\"#C0D2EC\",\"cfg_disable_new\":\"0\"}','','',0,'0000-00-00 00:00:00',0,0),(10079,'mod_ravaq_library_subject','module','mod_ravaq_library_subject','',0,1,0,0,'{\"legacy\":false,\"name\":\"mod_ravaq_library_subject\",\"type\":\"module\",\"creationDate\":\"\\u0622\\u0630\\u0631 1392\",\"author\":\"Afarinesh Web Team\",\"copyright\":\"Copyright (C) 2005 - 2013 Open Source Matters. 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All rights reserved.\",\"authorEmail\":\"info@afarineshweb.ir\",\"authorUrl\":\"www.afarineshweb.ir\",\"version\":\"2.5.14\",\"description\":\"MOD_RAVAQ_LIBRARY_BOOK_XML_DESCRIPTION\",\"group\":\"\"}','{\"count\":\"5\",\"order\":\"id DESC\",\"Title\":\"1\",\"image\":\"1\",\"PrintNo\":\"1\",\"PrintYear\":\"1\",\"ISBN\":\"1\",\"Page\":\"1\",\"ArchiveCode\":\"1\",\"Price\":\"1\",\"Desc\":\"1\",\"DescLen\":\"50\",\"cache\":\"1\",\"cache_time\":\"900\",\"cachemode\":\"static\"}','','',0,'0000-00-00 00:00:00',0,0),(10085,'caferilik','template','caferilik','',0,1,1,0,'{\"legacy\":false,\"name\":\"caferilik\",\"type\":\"template\",\"creationDate\":\"2013\",\"author\":\"AfarineshWeb Group\",\"copyright\":\"http:\\/\\/www.afarineshweb.com\",\"authorEmail\":\"info@afarineshweb.com\",\"authorUrl\":\"http:\\/\\/www.afarineshweb.com\",\"version\":\"2.5.0\",\"description\":\"Template Description\",\"group\":\"\"}','{}','','',0,'0000-00-00 00:00:00',0,0),(10086,'PLG_SYSTEM_NNFRAMEWORK','plugin','nnframework','system',0,1,1,0,'{\"legacy\":false,\"name\":\"PLG_SYSTEM_NNFRAMEWORK\",\"type\":\"plugin\",\"creationDate\":\"October 2013\",\"author\":\"NoNumber (Peter van Westen)\",\"copyright\":\"Copyright \\u00a9 2013 NoNumber All Rights Reserved\",\"authorEmail\":\"peter@nonumber.nl\",\"authorUrl\":\"http:\\/\\/www.nonumber.nl\",\"version\":\"13.10.5\",\"description\":\"PLG_SYSTEM_NNFRAMEWORK_DESC\",\"group\":\"\"}','','','',0,'0000-00-00 00:00:00',0,0),(10087,'plg_search_islamquest_question','plugin','islamquest_question','search',0,1,1,0,'{\"legacy\":false,\"name\":\"plg_search_islamquest_question\",\"type\":\"plugin\",\"creationDate\":\"\\u0634\\u0647\\u0631\\u06cc\\u0648\\u0631 1392\",\"author\":\"AfarineshWeb Team\",\"copyright\":\"Copyright (C) 2005 - 2013 Open Source Matters. All rights reserved.\",\"authorEmail\":\"info@afarineshweb.ir\",\"authorUrl\":\"www.afarineshweb.ir\",\"version\":\"2.5.0\",\"description\":\"PLG_SEARCH_ISLAMQUEST_QUESTION_XML_DESCRIPTION\",\"group\":\"\"}','{\"search_limit\":\"50\"}','','',0,'0000-00-00 00:00:00',0,0),(10088,'plg_search_ravaq_library','plugin','ravaq_library','search',0,0,1,0,'{\"legacy\":false,\"name\":\"plg_search_ravaq_library\",\"type\":\"plugin\",\"creationDate\":\"\\u0622\\u0630\\u0631 1392\",\"author\":\"Afarinesh Web\",\"copyright\":\"Copyright (C) 2005 - 2013 Open Source Matters. All rights reserved.\",\"authorEmail\":\"info@afarineshweb.ir\",\"authorUrl\":\"www.afarineshweb.ir\",\"version\":\"2.5.14\",\"description\":\"PLG_SEARCH_RAVAQ_LIBRARY_XML_DESCRIPTION\",\"group\":\"\"}','{\"search_limit\":\"50\"}','','',0,'0000-00-00 00:00:00',0,0),(10096,'AllVideos (by JoomlaWorks)','plugin','jw_allvideos','content',0,1,1,0,'{\"legacy\":false,\"name\":\"AllVideos (by JoomlaWorks)\",\"type\":\"plugin\",\"creationDate\":\"June 4th, 2014\",\"author\":\"JoomlaWorks\",\"copyright\":\"Copyright (c) 2006 - 2014 JoomlaWorks Ltd. All rights reserved.\",\"authorEmail\":\"please-use-the-contact-form@joomlaworks.net\",\"authorUrl\":\"www.joomlaworks.net\",\"version\":\"4.6.1\",\"description\":\"JW_PLG_AV_XML_DESC\",\"group\":\"\"}','{\"playerTemplate\":\"Framed\",\"vfolder\":\"..\\/video\",\"vwidth\":\"720\",\"vheight\":\"526\",\"transparency\":\"transparent\",\"background\":\"#010101\",\"controls\":\"1\",\"backgroundQT\":\"black\",\"afolder\":\"..\\/video\",\"awidth\":\"500\",\"aheight\":\"24\",\"abackground\":\"#010101\",\"afrontcolor\":\"#FFFFFF\",\"alightcolor\":\"#00ADE3\",\"allowAudioDownloading\":\"0\",\"autoplay\":\"0\",\"jwPlayerLoading\":\"local\",\"jwPlayerAPIKey\":\"\",\"jwPlayerCDNUrl\":\"\",\"gzipScripts\":\"0\"}','','',0,'0000-00-00 00:00:00',0,0),(10090,'lib_xef','library','lib_xef','',0,1,1,0,'{\"legacy\":false,\"name\":\"lib_xef\",\"type\":\"library\",\"creationDate\":\"08\\/28\\/13\",\"author\":\"Parvez Akther\",\"copyright\":\"Copyright (C) 2011 - 2011 ThemeXpert\",\"authorEmail\":\"parvez@themexpert.com\",\"authorUrl\":\"http:\\/\\/themexpert.com\\/\",\"version\":\"1.3.1\",\"description\":\"\\n        Expert Extension Framework (XEF) \\u2013 A rapid extension development framework for all ThemeXpert extensions.\\n    \",\"group\":\"\"}','{}','','',0,'0000-00-00 00:00:00',0,0),(10091,'Xpert Tabs','module','mod_xperttabs','',0,0,0,0,'{\"legacy\":false,\"name\":\"Xpert Tabs\",\"type\":\"module\",\"creationDate\":\"${build.date}\",\"author\":\"ThemeXpert\",\"copyright\":\"(C) 2008 - 2011 ThemeXpert, LLC. All rights reserved.\",\"authorEmail\":\"support@themexpert.com\",\"authorUrl\":\"http:\\/\\/www.themexpert.com\",\"version\":\"3.7\",\"description\":\"Xpert Tabs, Next Generation Tab Module For Joomla! designed to show section articles and modules in a pleasing format.Brought to you by ThemeXpert\",\"group\":\"\"}','{\"content_source\":\"joomla\",\"count\":\"5\",\"tabs_position\":\"top\",\"tabs_interaction\":\"click\",\"tabs_title_type\":\"content\",\"tabs_title_custom\":\"Tab Title1, Tab Title2, Tab Title3\",\"intro_limit_type\":\"0\",\"intro_limit\":\"30\",\"readmore\":\"1\",\"readmore_label\":\"Read More\",\"routing_type\":\"default\",\"menuitemid\":\"\",\"mod_style\":\"style1\",\"transition\":\"fade-slide\",\"jomcatfilter\":\"0\",\"jom_ordering\":\"p_dsc\",\"jom_user_id\":\"0\",\"jom_show_featured\":\"\",\"k2_catfilter\":\"0\",\"k2_catid\":\"\",\"k2_get_children\":\"1\",\"k2_items_ordering\":\"\",\"k2_featured_items\":\"1\",\"k2_popularity_range\":\"\",\"moduleclass_sfx\":\"\",\"auto_module_id\":\"1\",\"module_unique_id\":\"xs_1\",\"load_jquery\":\"1\",\"jquery_source\":\"local\",\"cache\":\"0\",\"cache_time\":\"900\"}','','',0,'0000-00-00 00:00:00',0,0),(10118,'Xmap - WebLinks Plugin','plugin','com_weblinks','xmap',0,0,1,0,'{\"legacy\":false,\"name\":\"Xmap - WebLinks Plugin\",\"type\":\"plugin\",\"creationDate\":\"Apr 2004\",\"author\":\"Guillermo Vargas\",\"copyright\":\"GNU GPL\",\"authorEmail\":\"guille@vargas.co.cr\",\"authorUrl\":\"joomla.vargas.co.cr\",\"version\":\"2.0.1\",\"description\":\"XMAP_WL_PLUGIN_DESCRIPTION\",\"group\":\"\"}','{\"include_links\":\"1\",\"max_links\":\"\",\"cat_priority\":\"-1\",\"cat_changefreq\":\"-1\",\"link_priority\":\"-1\",\"link_changefreq\":\"-1\"}','','',0,'0000-00-00 00:00:00',0,0),(10119,'XMAP_PLUGIN_K2','plugin','com_k2','xmap',0,1,1,0,'{\"legacy\":false,\"name\":\"XMAP_PLUGIN_K2\",\"type\":\"plugin\",\"creationDate\":\"November 2011\",\"author\":\"Mohammad Hasani Eghtedar\",\"copyright\":\"GNU GPL\",\"authorEmail\":\"m.h.eghtedar@gmail.com\",\"authorUrl\":\"https:\\/\\/github.com\\/mhehm\\/Xmap\",\"version\":\"1.3\",\"description\":\"XMAP_PLUGIN_K2_DESC\",\"group\":\"\"}','{\"subcategories\":\"no\",\"showk2items\":\"always\",\"suppressdups\":\"no\",\"priority\":\"0.5\",\"changefreq\":\"weekly\"}','','',0,'0000-00-00 00:00:00',0,0),(10112,'com_xmap','component','com_xmap','',1,1,0,0,'{\"legacy\":false,\"name\":\"com_xmap\",\"type\":\"component\",\"creationDate\":\"2011-04-10\",\"author\":\"Guillermo Vargas\",\"copyright\":\"This component is released under the GNU\\/GPL License\",\"authorEmail\":\"guille@vargas.co.cr\",\"authorUrl\":\"http:\\/\\/www.jooxmap.com\",\"version\":\"2.3.4\",\"description\":\"Xmap - Sitemap Generator for Joomla!\",\"group\":\"\"}','{}','','',0,'0000-00-00 00:00:00',0,0),(10110,'Smart Search - mp3 Browser Fork','plugin','mp3smartsearch','finder',0,0,1,0,'{\"legacy\":false,\"name\":\"Smart Search - mp3 Browser Fork\",\"type\":\"plugin\",\"creationDate\":\"2012\",\"author\":\"Totaal Software\",\"copyright\":\"Copyright 2012-\'13 Totaal Software\",\"authorEmail\":\"\",\"authorUrl\":\"\",\"version\":\"0.3.0\",\"description\":\"Plugin to search through mp3 Browser output\",\"group\":\"\"}','{}','','',0,'0000-00-00 00:00:00',0,0),(10111,'mp3browser','package','pkg_mp3browser','',0,1,1,0,'{\"legacy\":false,\"name\":\"mp3 Browser Fork\",\"type\":\"package\",\"creationDate\":\"2012\",\"author\":\"Totaal Software\",\"copyright\":\"\",\"authorEmail\":\"\",\"authorUrl\":\"\",\"version\":\"0.3.0\",\"description\":\"Plugin to create a formatted table of MP3s and to search through mp3 Browser output\",\"group\":\"\"}','{}','','',0,'0000-00-00 00:00:00',0,0),(10116,'Xmap - Mosets Tree Plugin','plugin','com_mtree','xmap',0,0,1,0,'{\"legacy\":false,\"name\":\"Xmap - Mosets Tree Plugin\",\"type\":\"plugin\",\"creationDate\":\"07\\/20\\/2011\",\"author\":\"Guillermo Vargas\",\"copyright\":\"GNU GPL\",\"authorEmail\":\"guille@vargas.co.cr\",\"authorUrl\":\"joomla.vargas.co.cr\",\"version\":\"2.0.2\",\"description\":\"XMAP_MTREE_PLUGIN_DESCRIPTION\",\"group\":\"\"}','{\"cats_order\":\"cat_name\",\"cats_orderdir\":\"ASC\",\"include_links\":\"1\",\"links_order\":\"ordering\",\"entries_orderdir\":\"ASC\",\"max_links\":\"\",\"max_age\":\"\",\"cat_priority\":\"0.5\",\"cat_changefreq\":\"weekly\",\"link_priority\":\"0.5\",\"link_changefreq\":\"weekly\"}','','',0,'0000-00-00 00:00:00',0,0),(10117,'Xmap - Virtuemart Plugin','plugin','com_virtuemart','xmap',0,0,1,0,'{\"legacy\":false,\"name\":\"Xmap - Virtuemart Plugin\",\"type\":\"plugin\",\"creationDate\":\"January 2012\",\"author\":\"Guillermo Vargas\",\"copyright\":\"GNU GPL\",\"authorEmail\":\"guille@vargas.co.cr\",\"authorUrl\":\"joomla.vargas.co.cr\",\"version\":\"2.0.3\",\"description\":\"XMAP_VM_PLUGIN_DESCRIPTION\",\"group\":\"\"}','{\"include_products\":\"1\",\"cat_priority\":\"-1\",\"cat_changefreq\":\"-1\",\"prod_priority\":\"-1\",\"prod_changefreq\":\"-1\"}','','',0,'0000-00-00 00:00:00',0,0),(10113,'Xmap - Content Plugin','plugin','com_content','xmap',0,0,1,0,'{\"legacy\":false,\"name\":\"Xmap - Content Plugin\",\"type\":\"plugin\",\"creationDate\":\"01\\/26\\/2011\",\"author\":\"Guillermo Vargas\",\"copyright\":\"GNU GPL\",\"authorEmail\":\"guille@vargas.co.cr\",\"authorUrl\":\"joomla.vargas.co.cr\",\"version\":\"2.0.4\",\"description\":\"XMAP_CONTENT_PLUGIN_DESCRIPTION\",\"group\":\"\"}','{\"expand_categories\":\"1\",\"expand_featured\":\"1\",\"include_archived\":\"2\",\"show_unauth\":\"0\",\"add_pagebreaks\":\"1\",\"max_art\":\"0\",\"max_art_age\":\"0\",\"add_images\":\"1\",\"cat_priority\":\"-1\",\"cat_changefreq\":\"-1\",\"art_priority\":\"-1\",\"art_changefreq\":\"-1\",\"keywords\":\"1\"}','','',0,'0000-00-00 00:00:00',0,0),(10114,'Xmap - Kunena Plugin','plugin','com_kunena','xmap',0,0,1,0,'{\"legacy\":false,\"name\":\"Xmap - Kunena Plugin\",\"type\":\"plugin\",\"creationDate\":\"September 2007\",\"author\":\"Guillermo Vargas\",\"copyright\":\"GNU GPL\",\"authorEmail\":\"guille@vargas.co.cr\",\"authorUrl\":\"joomla.vargas.co.cr\",\"version\":\"3.0.0\",\"description\":\"Xmap Plugin for Kunena component\",\"group\":\"\"}','{\"include_topics\":\"1\",\"max_topics\":\"\",\"max_age\":\"\",\"cat_priority\":\"-1\",\"cat_changefreq\":\"-1\",\"topic_priority\":\"-1\",\"topic_changefreq\":\"-1\"}','','',0,'0000-00-00 00:00:00',0,0),(10115,'Xmap - SobiPro Plugin','plugin','com_sobipro','xmap',0,0,1,0,'{\"legacy\":false,\"name\":\"Xmap - SobiPro Plugin\",\"type\":\"plugin\",\"creationDate\":\"07\\/15\\/2011\",\"author\":\"Guillermo Vargas\",\"copyright\":\"GNU GPL\",\"authorEmail\":\"guille@vargas.co.cr\",\"authorUrl\":\"joomla.vargas.co.cr\",\"version\":\"2.0.2\",\"description\":\"Xmap Plugin for SobiPro component\",\"group\":\"\"}','{\"include_entries\":\"1\",\"max_entries\":\"\",\"max_age\":\"\",\"entries_order\":\"a.ordering\",\"entries_orderdir\":\"DESC\",\"cat_priority\":\"-1\",\"cat_changefreq\":\"weekly\",\"entry_priority\":\"-1\",\"entry_changefreq\":\"weekly\"}','','',0,'0000-00-00 00:00:00',0,0),(10109,'PLG_MP3BROWSER_SYS_NAME','plugin','mp3browser','content',0,1,1,0,'{\"legacy\":false,\"name\":\"PLG_MP3BROWSER_SYS_NAME\",\"type\":\"plugin\",\"creationDate\":\"2012\",\"author\":\"Totaal Software\",\"copyright\":\"Previous copyright likely held by others such as Jon Hollis, Luke Collymore, as\\n        associated with dotcomdevelopment.com. Copyright 2012-\'13 Totaal Software\\n    \",\"authorEmail\":\"\",\"authorUrl\":\"\",\"version\":\"0.3.0\",\"description\":\"\\n\\t\\tPlugin to create a formatted table of MP3s.\\n            <br\\/<br\\/>To use the plugin:\\n\\t\\t\\t<br\\/><br\\/>Place the tags <code>{music}folderName\\/subfolder{\\/music}<\\/code> in any content\\n                item.\\n\\t\\t\\t\\t<br\\/>The plugin will strip the tags and replace it with a table containing all the\\n                MP3s from that folder for playing or downloading.\\n\\t\\t\\t<br\\/><br\\/>For the file name the MP3\'s ID3 tag of title\\/artist is used; if no title tag\\n                is present the file name is used.\\n\\t\\t\\t<br\\/><br\\/>Please remember to publish the plugin!\\n\\t\\t\\t<br\\/><br\\/>Examples:\\n\\t\\t\\t\\t<br\\/><code>{music}images\\/tunes{\\/music}<\\/code>\\n\\t\\t\\t\\t<br\\/><code>{music}media\\/dj-fresh{\\/music}<\\/code>\\n\\t\\t\\t<br\\/><br\\/>As of yet this is a shameless fork from dotcomdevelopment.com, so I suggest\\n                not hassling them for support on this fork.\\n\\t\\t\\t<br\\/><br\\/>Released Under the GNU\\/GPL (V2)\\n\\t\\t\\t\\t<br\\/><a href=\\\"http:\\/\\/www.gnu.org\\/licenses\\/gpl-2.0.html\\\"\\n                target=\\\"_blank\\\">http:\\/\\/www.gnu.org\\/licenses\\/gpl-2.0.html GNU\\/GPL (V2)<\\/a>\\n    \",\"group\":\"\"}','{\"maxRows\":\"20\",\"hideEmptyTable\":\"0\",\"includeSubdirectories\":\"0\",\"sortByField\":\"filename\",\"sortBy\":\"1\",\"showDownload\":\"1\",\"limitDownload\":\"0\",\"showSize\":\"1\",\"showLength\":\"1\",\"showExtendedInfo\":\"0\",\"tableStrategy\":\"table\",\"headerColor\":\"#CCCCCC\",\"primaryRowColor\":\"#FFFFFF\",\"altRowColor\":\"#D6E3EB\",\"bottomRowBorder\":\"#C0C0C0\",\"downloadColWidth\":\"\",\"downloadImageAlt\":\"\",\"volumeControl\":\"0\",\"backlink\":\"1\",\"configurationOverrideAllowed\":\"0\",\"fileFilter\":\".+\\\\.mp3\",\"id3v1Encoding\":\"ISO-8859-1\",\"playerCode\":\"<object width=\\\"%1\\\" height=\\\"20\\\" bgcolor=\\\"%2\\\" data=\\\"%4\\\" type=\\\"application\\/x-shockwave-flash\\\"><param name=\\\"wmode\\\" value=\\\"transparent\\\" \\/><param name=\\\"movie\\\" value=\\\"%4\\\" \\/><param name=\\\"flashvars\\\" value=\\\"mp3=%3\\\" \\/><\\/object>\"}','','',0,'0000-00-00 00:00:00',0,0),(10120,'xmap','package','pkg_xmap','',0,1,1,0,'{\"legacy\":false,\"name\":\"Xmap Package\",\"type\":\"package\",\"creationDate\":\"Unknown\",\"author\":\"Unknown\",\"copyright\":\"\",\"authorEmail\":\"\",\"authorUrl\":\"\",\"version\":\"2.3.3\",\"description\":\"The Site Map generator for Joomla!\",\"group\":\"\"}','{}','','',0,'0000-00-00 00:00:00',0,0),(10121,'SP Smart Slider','module','mod_sp_smart_slider','',0,1,0,0,'{\"legacy\":false,\"name\":\"SP Smart Slider\",\"type\":\"module\",\"creationDate\":\"Nov 2012\",\"author\":\"JoomShaper.com\",\"copyright\":\"Copyright (C) 2010 - 2014 JoomShaper.com. 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Mekke fethi sırasında, tepesinde kılıcı gördüğü ve canını kurtarmak için başka çare kalmadığı için kelime-i şehadet g','2018-11-09 17:15:55','5911cf684c84897ce0a30b6d56ccadb9',1,1,1,'*','2014-09-01 16:31:00','0000-00-00 00:00:00','2014-09-01 16:32:00','0000-00-00 00:00:00',0,0,1,'O:19:\"FinderIndexerResult\":18:{s:11:\"\0*\0elements\";a:25:{s:2:\"id\";s:3:\"676\";s:5:\"alias\";s:25:\"hüseyni-yol-ve-emevi-yol\";s:7:\"summary\";s:100467:\"<h2>\r\n	Muaviye Kimdir?</h2>\r\n\r\n<p>\r\n	Muaviye, Ebu S&uuml;fyan&#39;ın oğludur.</p>\r\n\r\n<p>\r\n	Ebu S&uuml;fyan, Hz. Resulullah&#39;ın -saa- azılı d&uuml;şmanlarından olup k&uuml;f&uuml;r ordularının reisiydi.</p>\r\n\r\n<p>\r\n	Mekke fethi sırasında, tepesinde kılıcı g&ouml;rd&uuml;ğ&uuml; ve canını kurtarmak i&ccedil;in başka &ccedil;are kalmadığı i&ccedil;in kelime-i şehadet getidiği halde kimi safdiller onu M&uuml;sl&uuml;man bilmektedir hal&acirc;.</p>\r\n\r\n<p>\r\n	Ebu S&uuml;fyan İslam&rsquo;a ve Hz. Resulullah&#39;a -saa- olan nefret ve d&uuml;şmanlığını mezara kadar s&uuml;rd&uuml;rm&uuml;ş, oğlu Muaviye&#39; ve onun oğlu Yezid&#39;e de bu nefret ve kini aktarmıştır.</p>\r\n\r\n<p>\r\n	Bir g&uuml;n Hz. Resulullah -saa- bir grup ashabıyla giderken uzaktan Ebu S&uuml;fyan&#39;ın bir binek &uuml;zerinde geldiğini g&ouml;rd&uuml;, Muaviye hayvanın yularını tutmuştu, Yezid de arkadan hayvanı dehlemedeydi. Allah&#39;ın Resul&uuml; -saa- elini g&ouml;ğe kaldırıp &quot;Ya Rabbi!&quot; buyurdu, &quot;Her &uuml;&ccedil;&uuml;n&uuml; de rahmetinden uzak tut!&quot;</p>\r\n\r\n<p>\r\n	İslam tarihinde hi&ccedil;bir M&uuml;sl&uuml;man&rsquo;ın unutamayacağı en &ccedil;irkin isim ve en iğren&ccedil; karakterlerden biri olan Hind, Muaviye&#39;nin anasıdır.</p>\r\n\r\n<p>\r\n	Evet, Muaviye&#39;nin babası Ebu S&uuml;fyan, anası Hind&#39;dir!..</p>\r\n\r\n<p>\r\n	Hind, Hz. Resulullah&#39;ın -saa- pek sevdiği amcası Hz. Hamza&#39;yı -s- şehid etmek i&ccedil;in bir ter&ouml;rist kiralamış ve bu kiralık katilin eliyle o y&uuml;ce insanı şehid ettikten sonra m&uuml;barek na&#39;şının yanına gelip ciğerlerini s&ouml;km&uuml;ş ve bizzat katilin şaşkın bakışları arasında hayvanca bir hırsla şehidin ciğerlerini defalarca ısırmış, par&ccedil;alamıştı!..</p>\r\n\r\n<p>\r\n	Buna rağmen cesedi bırakmamış, parmaklarını kesip gerdanlık yaparak boynuna asmıştır.</p>\r\n\r\n<p>\r\n	Hind&#39;in &ouml;l&uuml;nceye kadar bir hazine gibi koruduğu - ve İslam&rsquo;ı kabul etmiş gibi g&ouml;r&uuml;nd&uuml;kten sonra gizlice saklamaya devam ettiği- ve her fırsatta oğullarıyla torunlarına g&ouml;sterip onlara kin ve nefret aşıladığı &quot;parmak kemikler gerdanlığı&quot; budur...</p>\r\n\r\n<p>\r\n	Bir g&uuml;n Muaviye&#39;ye &quot;Seni Hz. Resulullah -saa- &ccedil;ağırıyor&quot; dediler.</p>\r\n\r\n<p>\r\n	Onu &ccedil;ağıran adam bir s&uuml;re sonra yalnız d&ouml;nerek Hz. Resulullah&#39;a -saa- &quot;Yemek yediğimi ve gelemeyeceğimi s&ouml;yleyin&quot; dediğini aktardı.</p>\r\n\r\n<p>\r\n	Hazret, peşine adam g&ouml;nderip tekrar &ccedil;ağırttı.</p>\r\n\r\n<p>\r\n	Muaviye bu kez de aynı cevabı g&ouml;nderdi ve Hz. Resulullah&#39;la -saa- g&ouml;r&uuml;şmektense yemek yemeyi tercih etti.</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil;&uuml;nc&uuml; kez &ccedil;ağrıldığında da aynı mesajı g&ouml;nderince Hz. Resulullah -saa- pek rahatsız oldu, elini semaya kaldırıp &quot;İnşaallah hi&ccedil; doymaz...&quot; buyurdu.</p>\r\n\r\n<p>\r\n	Tarih kaynaklarında Muaviye&#39;nin &ccedil;ok fazla yemek yediği ve &quot;yedik&ccedil;e acıkıyorum&quot;, dediği ve bir t&uuml;rl&uuml; doymak bilmediği kayıtlıdır. Muaviye&#39;nin sofradan &ccedil;ekildiğinde genellikle şu c&uuml;mleyi s&ouml;ylediği meşhurdur: &quot;Yemek yemekten yoruldum, ama doymadım!&quot;..</p>\r\n\r\n<p>\r\n	Muaviye, Allah Resul&uuml;&#39;n&uuml;n -saa- bedduasını alan sayılı insanlardan biridir.</p>\r\n\r\n<p>\r\n	Muaviye, bir&ccedil;ok &quot;ilk&quot; e de imza atan bir isimdir.</p>\r\n\r\n<p>\r\n	İktidara ge&ccedil;tiğinde ve hilafet adına saltanat kurup tahta oturduğunda ilk işi İslam h&uuml;k&uuml;mlerini ayaklar altına alıp &quot;ge&ccedil;miş atalarının &ouml;rf ve geleneklerine g&ouml;re&quot; davranmak oldu!</p>\r\n\r\n<p>\r\n	şarap i&ccedil;ti.</p>\r\n\r\n<p>\r\n	İpek elbise giydi.</p>\r\n\r\n<p>\r\n	Altın ve g&uuml;m&uuml;ş yemek servisleri kullandı.</p>\r\n\r\n<p>\r\n	Gın&acirc; -haram &ccedil;algıları i&ccedil;eren m&uuml;zik- meclisleri tertipletti, bu meclislere katıldı.</p>\r\n\r\n<p>\r\n	İslam fıkhına aykırı, yargılamada bulundu; şeriata aykırı h&uuml;k&uuml;mler verdi.</p>\r\n\r\n<p>\r\n	Hırsızı cezalandırmadı.</p>\r\n\r\n<p>\r\n	İslam tarihinde &quot;M&uuml;sl&uuml;man&quot; adıyla yağma ve &ccedil;apulculuğu başlatan ilk isim oldu.</p>\r\n\r\n<p>\r\n	Siyasi &ccedil;ıkarlar elde etmek i&ccedil;in komplolar kurdu.</p>\r\n\r\n<p>\r\n	Osman&#39;ın faziletleri ve Hz. Ali&#39;nin -s- kınanacak vasıfları olduğuna dair hadisler uydurttu ve bunun i&ccedil;in y&uuml;kl&uuml;ce paralar harcadı!</p>\r\n\r\n<p>\r\n	Sahabeye sebbettirmek (k&uuml;frettirme) bid&#39;atini ilk başlatan da yine o oldu. H&uuml;km&uuml; altındaki camilerin imam ve vaizlerine ferman g&ouml;nderip minberde Hz. Ali&#39;ye -s- lanet okutturdu ve nice M&uuml;sl&uuml;man&rsquo;ın yıllarca bu lanete &quot;amin&quot; diye bağırmasına ve Ali d&uuml;şmanlığının yayılmasına neden oldu<a href=\"#_ftn1\">*</a> (1)</p>\r\n\r\n<p>\r\n	&Ccedil;arşamba g&uuml;n&uuml;, Cuma namazı kıldırdı.</p>\r\n\r\n<p>\r\n	İslam d&uuml;şmanlığı doruğa ulaştı.</p>\r\n\r\n<p>\r\n	İslam halifesine karşı tuğyan etti.</p>\r\n\r\n<p>\r\n	75 bin M&uuml;sl&uuml;man&rsquo;ın &ouml;l&uuml;m&uuml;ne neden oldu.</p>\r\n\r\n<p>\r\n	Hz. Ali şiasını bulduğu yerde &ouml;ld&uuml;rtt&uuml;.</p>\r\n\r\n<p>\r\n	Şia olan aşiret ve kabileleri &ccedil;ocukları ve kadınlarıyla birlikte topluca katliam ettirdi.</p>\r\n\r\n<p>\r\n	Baskı, zul&uuml;m, hafakan, işkence, şantaj, sabotaj, ter&ouml;r, yıldırma, dehşet, hakların &ccedil;iğnenmesi...vb. uygulamalar Muaviye saltanatının en belirgin &ouml;zelliklerindendi.</p>\r\n\r\n<p>\r\n	Kimsenin Muaviye&#39;yi eleştirmeye veya ona itirazda bulunmaya c&uuml;reti yoktu.</p>\r\n\r\n<p>\r\n	Muaviye&#39;yi eleştirmeye veya onun icraatlarına itiraz etmeye kalkışanlar ya acımasızca ter&ouml;r ediliyor, ya da tutuklanarak işkence altında &ouml;ld&uuml;r&uuml;l&uuml;yordu.</p>\r\n\r\n<p>\r\n	Hicr&#39;le adamlarına Muaviye&#39;nin neler yaptığını yazmak bile zordur...</p>\r\n\r\n<p>\r\n	Muaviye hepsini &ouml;ld&uuml;rtt&uuml;.</p>\r\n\r\n<p>\r\n	Amr bin Hımak&#39;ın boynunu vurdurdu.</p>\r\n\r\n<p>\r\n	Şam, o g&uuml;nlerde bir &uuml;lkeydi...</p>\r\n\r\n<p>\r\n	Şam fetholunduğunda oraya &ouml;nce Ebu Ubeyde vali olarak g&ouml;nderilmişti ama &ccedil;ok ge&ccedil;meden bu vali vebaya yakalanarak &ouml;ld&uuml;ğ&uuml;nden ve 2. halife &Ouml;mer; Muaviye&#39;nin kardeşi olan Yezid bin Ebu S&uuml;fyan&#39;ı Şam valiliğine atamıştı</p>\r\n\r\n<p>\r\n	Emeviler ve Ebus&uuml;fyanoğullarının İslam tarihinde resmen devlet g&ouml;revine getirilmesi bu tarihe rastlar...</p>\r\n\r\n<p>\r\n	Emevilere iktidar kapısı 2. halife d&ouml;neminde a&ccedil;ılmıştır.</p>\r\n\r\n<p>\r\n	Yezid &ouml;ld&uuml;ğ&uuml;nde her ne hikmetse halife Şam valiliğini tekrar Emevilere bıraktı ve &ouml;len Yezid&#39;in yerine kardeşi Muaviye atandı!</p>\r\n\r\n<p>\r\n	B&ouml;ylece Şam&#39;ın y&ouml;netimi bir hanedana bırakılmış oluyordu!..</p>\r\n\r\n<p>\r\n	Burada, birilerinin diyet borcunun &ouml;denmekte olduğunu sezmek hi&ccedil; de zor değildir...</p>\r\n\r\n<p>\r\n	İkinci halife, neden Yezid bin Ebu S&uuml;fyan&#39;ı Şam valiliğine atamıştı sahi?</p>\r\n\r\n<p>\r\n	Ondan sonra Muaviye&#39;yi ataması neyle a&ccedil;ıklanabilir?</p>\r\n\r\n<p>\r\n	Dahası...</p>\r\n\r\n<p>\r\n	İkinci halifenin, kendisinden sonra ancak Osman&#39;ın halife olarak belirlenebileceğinin apa&ccedil;ık belli olduğu &quot;&ouml;zel olarak terkibi tertiplenmiş bir ş&ucirc;r&acirc;yla&quot; Osman&#39;ın halifeliğini garantilemiş olması neyle a&ccedil;ıklanabilir sahi?</p>\r\n\r\n<p>\r\n	O merhaleye kadar Haşimoğullarından, hatta bir tek Haşimiye bile &ouml;nemli makamlardan hi&ccedil;birinin verilmemesi ve H&acirc;ş&icirc;m&icirc;lerin iktidardan &ouml;zellikle uzak tutulması da &quot;basit bir tesad&uuml;f&quot; m&uuml;d&uuml;r ger&ccedil;ekten?&quot;</p>\r\n\r\n<p>\r\n	Ve... Sorulmaması &ouml;teden beri &acirc;det haline getirilmiş, cevabı hep &ouml;rt-bas edilmeye &ccedil;alışılmış daha nice sorular...</p>\r\n\r\n<p>\r\n	Yaradan&#39;ın biricik sevgilisi Habib-i H&ucirc;d&acirc; Hz. Resul-&uuml; Ekrem&#39;in -saa- s&uuml;nnet ve emirlerinin bunca &ccedil;iğnenip onun soyuna onca kinle davranıldığını ve Allah&#39;ın peygamberinin sarih emirlerine rağmen, tam tersi cihette şahsi g&ouml;r&uuml;ş ve politikaların y&uuml;r&uuml;rl&uuml;ğe konulup dayatılmış olduğunu g&ouml;r&uuml;p de &quot;neden?&quot; diye sormamak m&uuml;mk&uuml;n m&uuml;d&uuml;r sahi?</p>\r\n\r\n<p>\r\n	Bir g&uuml;n Muaviye minberde hutbe okurken bir M&uuml;sl&uuml;man kılıcını &ccedil;ekip tekbir getirerek minbere doğru atıldı. Muaviye&#39;nin &ouml;zel koruma muhafızları vardı; bu M&uuml;sl&uuml;man&rsquo;ı hemen yakalayıp sorguladılar:</p>\r\n\r\n<p>\r\n	- Bu eyleme neden giriştin? Kimin emriyle yaptın bunu?!</p>\r\n\r\n<p>\r\n	- Peygamberin emriyle! O b&uuml;y&uuml;k peygamberin &quot;Muaviye&#39;nin em&icirc;r olduğunu g&ouml;r&uuml;rseniz kal&ccedil;asını kılı&ccedil;la par&ccedil;alayın!&quot; buyurduğuna bizzat şahid oldum ben!</p>\r\n\r\n<p>\r\n	- Onu emirliğe kimin atadığını biliyor musun?</p>\r\n\r\n<p>\r\n	- Hayır.</p>\r\n\r\n<p>\r\n	- Halife &Ouml;mer atadı onu!</p>\r\n\r\n<p>\r\n	- &Ouml;yleyse &Ouml;mer haklıdır, duydum ve itaat ettim!!!</p>\r\n\r\n<p>\r\n	İslam kaynaklarında bu &ouml;rnekler pek &ccedil;oktur...</p>\r\n\r\n<p>\r\n	Şam emirliği, Muaviye i&ccedil;in halifeliğe tırmanmaya yetecek kadar g&uuml;&ccedil;l&uuml; bir merdivendi.</p>\r\n\r\n<p>\r\n	Muaviye&#39;nin Şam emiri olmasına yardım edildi...</p>\r\n\r\n<p>\r\n	Ve b&ouml;ylece Hz. Peygamber-i Ekren&#39;in -saa- minberine kadar tırmanması sağlandı...</p>\r\n\r\n<p>\r\n	Hz. Resulullah&#39;ın -saa- minberinde hutbe okumakla meşgul olduğu bir g&uuml;nd&uuml;... Abdullah bin Mesud cemaatin arasında ayağa kalkıp &quot;Hz. Resulullah -saa-&quot; dedi, &quot;Muaviye&#39;yi benim minberimde g&ouml;r&uuml;rseniz hemen &ouml;ld&uuml;r&uuml;n!&quot;...</p>\r\n\r\n<p>\r\n	İktidar, Muaviye&#39;nin biricik aşkıydı, onun i&ccedil;in devlet vesile değil, bizzat gayeydi!..</p>\r\n\r\n<p>\r\n	Kufe şehrini ele ge&ccedil;irdiği g&uuml;n minbere &ccedil;ıkıp Kufe halkına hitaben ş&ouml;yle diyordu: &quot;Yemin ederim ki ben namaz i&ccedil;in savaşmadım sizinle; oru&ccedil;, zekat veya hacc ibadeti rahat&ccedil;a uygulansın diye de savaşmadım!.. Siz b&uuml;t&uuml;n bu ibadetleri yerine getiriyordunuz zaten. Ben, sadece sizin başınıza ge&ccedil;ebilmek i&ccedil;in savaştım sizinle!&quot;</p>\r\n\r\n<p>\r\n	Minberlerde, vaaz ve hutbelerde Hz. Ali&#39;ye -s- lanet ve bedduada bulunulması bid&#39;atini koyan kimse de Muaviye oldu.</p>\r\n\r\n<p>\r\n	Hz. Ali&#39;ye -s- sebbettirirken, aslında kimi sebbediyor, kime karşı nefretini kusuyordu Muaviye?..</p>\r\n\r\n<p>\r\n	O tarihten itibaren sahabeye sebbetmek M&uuml;sl&uuml;manlar arasında gayet normal karşılanır olmuştur.</p>\r\n\r\n<p>\r\n	Bu iğren&ccedil; bid&#39;atin de temelini atma şerefi (!) yine Muaviye&#39;ye aittir!</p>\r\n\r\n<p>\r\n	Bir g&uuml;n Muğiyre bin Şu&#39;be Muaviye&#39;ye &quot;Yeter artık!&quot;dedi, &quot;Resulullah&#39;ın soyu olan Haşimoğullarına yaptıkların yeter! Artık onlar, kendilerinden korkmana neden olacak kadar g&uuml;&ccedil; ve n&uuml;fuz sahibi değil ki!&quot;</p>\r\n\r\n<p>\r\n	Muaviye nefret dolu bakışlarını uzaklara dikerek &quot;Neler s&ouml;yl&uuml;yorsun sen?!&quot; diye &ccedil;ıkıştı Muğiyre&#39;ye &quot;Haşimoğullarından olan o adam (Hz. Resulullah -saa- i&ccedil;in Muaviye&#39;nin kullandığı tabir daha ağır, ancak bu kadarını yazabiliyorum ben - Bendiderya) &ouml;yle birşey yapmış ki her g&uuml;n beş kez onun adı Allah&#39;ın adıyla birlikte b&uuml;t&uuml;n M&uuml;sl&uuml;manlarca anılmada!.. Muğıyre! Bu ismi mezara g&ouml;mmekten başka &ccedil;are yok, anlıyor musun?!&quot;</p>\r\n\r\n<p>\r\n	Olanca zek&acirc;, kin ve nefretine rağmen Muaviye o y&uuml;ce ismi mezara g&ouml;memedi; bilakis, Hz. Resulullah -saa- ve onun ailesine beslediği o kinle birlikte kendisi g&ouml;m&uuml;ld&uuml; mezara. O hazretin ismi ise her ge&ccedil;en g&uuml;n daha bir parlayarak g&uuml;neş misali insanlık ufuklarını aydınlatıyor hal&acirc;...</p>\r\n\r\n<p>\r\n	&quot;Allah, nurunu tamamlayacaktır; kafirler istemese de...&quot;</p>\r\n\r\n<p>\r\n	Muaviye, İslam devleti adına k&uuml;f&uuml;rle uzlaşan bir k&uuml;f&uuml;r devletine (2)<a href=\"#_ftn2\">*</a> resmen eğilerek ona hara&ccedil; veren ilk M&uuml;sl&uuml;man y&ouml;neticidir...</p>\r\n\r\n<p>\r\n	Bu korkun&ccedil; zillet ve bu b&uuml;y&uuml;k bid&#39;atin ise bir tek nedeni vardı: İslam&rsquo;la savaşabilmek!.. Ali&#39;yle -s- savaşırken, Romalıların kendisine saldıramayacağından emin olmak!..</p>\r\n\r\n<p>\r\n	Muaviye, Yezid&#39;i kendi veliahdi olarak ilan etmek istiyor, ama İmam Hasan -s- hayatta olduğu s&uuml;rece M&uuml;sl&uuml;man halkın &ouml;nemli bir &ccedil;oğunluğunun b&ouml;yle bir zilleti kabule yanaşmayacağını biliyordu.</p>\r\n\r\n<p>\r\n	İmam Hasan&rsquo;ın eşi Cude binti Eş&#39;as&#39;a y&uuml;z bin dinar g&ouml;ndererek &quot;İmam Hasan&#39;ı zehirleyebilirse, onu oğlu Yezid&#39;e nikahlayacağını ve Yezid&#39;den doğacak &ccedil;ocuğunu tahta oturtacağı&quot;nı vaadetti.</p>\r\n\r\n<p>\r\n	Eş&#39;as&#39;ın kızı, Muaviye&#39;nin g&ouml;nderdiği &ouml;zel hazırlanmış zehiri İmam Hasan&#39;ın -s- su i&ccedil;tiği testiye d&ouml;kerek Peygamber &ccedil;i&ccedil;eğini şehid etti.</p>\r\n\r\n<p>\r\n	Yezid&#39;in veliahdlığı ancak Hz. İmam Hasan&#39;ın -s- şehadeti; tahta oturup dilediğince h&uuml;k&uuml;m s&uuml;rmesi de ancak Hz. İmam H&uuml;seyin&#39;in -s- şehadetiyle m&uuml;mk&uuml;n olmuştur.</p>\r\n\r\n<p>\r\n	Tarihte, Yezid&#39;in iktidarından daha siyah ve aşağılık bir iktidar g&ouml;r&uuml;lmemiştir.</p>\r\n\r\n<p>\r\n	Muaviye iyice hastalanmış, &ouml;leceğini anladığı g&uuml;nlerden birinde şu şiiri s&ouml;ylemişti:</p>\r\n\r\n<p>\r\n	&quot;İktidarı ele ge&ccedil;irmeseydim keşke</p>\r\n\r\n<p>\r\n	Keşke zevkle tepinmeseydim keyif otlaklarında.</p>\r\n\r\n<p>\r\n	Keşke mezara giderken insanların saygı g&ouml;sterdiği</p>\r\n\r\n<p>\r\n	bir hırka bir hurma&#39;lık bir derviş gibi olsaydım ben de!&quot;</p>\r\n\r\n<p>\r\n	Evet, &ouml;l&uuml;m meleği g&ouml;ğs&uuml;ne konduğunda &quot;keşke ş&ouml;yle yapsaydım, keşke ş&ouml;yle yapmasaydım&quot; diyen pek &ccedil;ok insan vardır.</p>\r\n\r\n<p>\r\n	&Ouml;l&uuml;m anında mutluluk duyan insanlarsa pek azdır.</p>\r\n\r\n<p>\r\n	Muaviye o &quot;pek &ccedil;ok&quot; lardan, Hz. Ali -s- ise &quot;pek az&quot; larındandır tarihin...</p>\r\n\r\n<p>\r\n	Muaviye&#39;nin hastalığı giderek ağırlaşıyor, &ouml;l&uuml;me adım adım y&uuml;r&uuml;d&uuml;ğ&uuml;n&uuml; g&ouml;r&uuml;yordu artık. Son g&uuml;nlerinde Muaviye&#39;nin şuurunu yitirdiği kayıtlıdır. Aklını yitirdiğine delalet eden sa&ccedil;ma sorular sormaya, anlamsız şeyle s&ouml;ylemeye başlamıştı. Onun bu hali kızını pek &uuml;z&uuml;yordu, ağlamakta, figanlar etmekteydi.</p>\r\n\r\n<p>\r\n	Muaviye &ouml;ld&uuml;ğ&uuml;nde Yezid Şam&#39;da değildi.</p>\r\n\r\n<p>\r\n	Muaviye&#39;nin &ouml;l&uuml;m haberini Zehhak bin Kays duyuracak ve onun cenaze namazını da yine zehhak kıldıracaktı!</p>\r\n\r\n<p>\r\n	Mekke fethedildiği sırada Muaviye Yemen&#39;deydi. Babası Ebu S&uuml;fyan&#39;ın korkudan M&uuml;sl&uuml;man olduğunu duyunca Yemen&#39;den yazdığı bir mektupta şiir ve nesir diliyle onu kınıyor ve M&uuml;sl&uuml;man olduğu i&ccedil;in babasını alaya alıyordu. Kendisi o lahzaya kadar m&uuml;şrik ve kafir olarak kalmıştı.</p>\r\n\r\n<p>\r\n	Muaviye Mekke&#39;ye d&ouml;nd&uuml;ğ&uuml;nde Mekke M&uuml;sl&uuml;manların elindeydi artık! M&uuml;şrik olan Muaviye, sığınacak kimse bulamayınca Medine&#39;ye gidip hz. Peygamber&#39;in -sav- amcası Abbas&#39;ın ayaklarına kapandı ve s&ouml;zle İslam&rsquo;ı kabul ettiğini s&ouml;yledi.</p>\r\n\r\n<p>\r\n	Abbas, onun i&ccedil;in Hz. Peygamber&#39;e -saa- aracılıkta bulunup şefaatini istedi, bu istek kabul edildi ve Muaviye &ouml;ld&uuml;r&uuml;lmekten kurtulmuş oldu.</p>\r\n\r\n<p>\r\n	Muaviye&#39;nin ne zaman, hangi şartlarda ve nasıl M&uuml;sl&uuml;man olduğu başlı başına ilgin&ccedil; ve ibret verici bir tarih kesitidir.</p>\r\n\r\n<p>\r\n	Muaviye beklemiş ve Hz. Resulullah&#39;ın -saa- hastalanması ve vefat edeceğinin tahmin edilmesi &uuml;zerine M&uuml;sl&uuml;man olduğunu ilan etmiştir.</p>\r\n\r\n<p>\r\n	Yani Hz. Resulullah&#39;ın -saa- rıhletinden birka&ccedil; ay &ouml;nce M&uuml;sl&uuml;man olmuştur Muaviye! Bu nedenle de o hazretin yanında bulunmamıştır pek...</p>\r\n\r\n<p>\r\n	Kimilerinin zannettiği gibi Muaviye senelerce Hz. Resulullah&#39;ın -saa- hizmetinde bulunmuş değildir asla!</p>\r\n\r\n<p>\r\n	Bu doğrultuda uydurulan hadislerin &ccedil;oğu da, bizzat Muaviye&#39;nin saltanatı zamanında ve onun altın keseleri sayesinde uydurulmuş olup Muaviye tarafından tezgahlanan propagandaların bir par&ccedil;asıdır sadece.</p>\r\n\r\n<p>\r\n	Bir Alman bilim adamının Şeyh Muhammed Abduh&#39;a &quot;Muaviye, İslam&rsquo;a f&uuml;tuhat kapılarını kapadı&quot; dediği bilinmektedir.</p>\r\n\r\n<p>\r\n	Bu yerinde, ama başka nedenlere dayalı bir tespittir aslında.</p>\r\n\r\n<p>\r\n	Muaviye, İslam tarihinde d&acirc;hili savaşları başlatan ve bu &ccedil;irkin bida&#39;ti koyan insandır. Muaviye, kafirlere karşı &ccedil;ekilen kılıcı M&uuml;sl&uuml;manlara karşı kullandırtmasaydı, dahili savaşlar değil, f&uuml;tuhat s&uuml;recekti elbette!</p>\r\n\r\n<p>\r\n	Bunun yegane sebebi ise Muaviye&#39;nin M&uuml;sl&uuml;manlara &quot;emir&quot; olması bedbahtlığıdır!</p>\r\n\r\n<p>\r\n	İslam peygamberinin -saa- hak vasisi de onunla uğraşmak zorunda kalmaz, iktidarının b&uuml;t&uuml;n zaman ve imkanlarını Muaviye&#39;nin oyunlarını bozup onun saldırgan ordularının tecav&uuml;zlerine karşı koymaya harcamak mecburiyetinde olmazdı.</p>\r\n\r\n<p>\r\n	Dost g&ouml;r&uuml;n&uuml;ml&uuml; d&uuml;şmanla savaşmak d&uuml;şman g&ouml;r&uuml;n&uuml;ml&uuml; d&uuml;şmanla savaşmaktan elbette ki daha zordur.</p>\r\n\r\n<p>\r\n	Evet, İslam ve insanlık tarihinin en yalın hakikatlerinden biridir bu:</p>\r\n\r\n<p>\r\n	Şam valisi Muaviye olmasaydı...</p>\r\n\r\n<p>\r\n	Daha yerinde bir deyişle Muaviye Şam valisi olmasaydı M&uuml;sl&uuml;manlar yıllarca dahili savaşlara girip birbirini kırmakla meşgul olmayacak, bunun yerine İslam&rsquo;ı b&uuml;t&uuml;n d&uuml;nyaya yayacaklardı. O g&uuml;nlerde zaten hızla ilerleyip yayılmakta olan İslam b&uuml;t&uuml;n insanlığı kurtaracak, k&uuml;fr&uuml;n bedbahtlığına g&ouml;m&uuml;len bir tek insan kalmayacaktı bug&uuml;n!</p>\r\n\r\n<p>\r\n	Zul&uuml;m ve haksızlığın k&ouml;k&uuml; kazınmış, adalet g&uuml;neşi b&uuml;t&uuml;n insanlığın iliklerini ısıtmış olacaktı bug&uuml;n...</p>\r\n\r\n<p>\r\n	Şam valisi olmasaydı, m&uuml;minlerin emiri Hz. Ali -s- şehid edilmeyecekti.</p>\r\n\r\n<p>\r\n	Şam valisi olmasaydı, Hz. Hasan -s-şehid d&uuml;şmeyecekti.</p>\r\n\r\n<p>\r\n	Şam valisi olmasaydı, Hz. H&uuml;seyin -s- şehid olmayacaktı...</p>\r\n\r\n<p>\r\n	Hatta hi&ccedil;bir mazlum, bir zalim tarafından &ouml;ld&uuml;r&uuml;lemeyecekti artık.</p>\r\n\r\n<p>\r\n	&Ccedil;&uuml;nk&uuml; adalet egemen olduğu bir d&uuml;nyada zalimin zulmedecek g&uuml;c&uuml; kalır mı?</p>\r\n\r\n<p>\r\n	Mahrumiyet ve yoksulluk ortadan kalkar, yoksul kimse bulunmazdı o zaman...</p>\r\n\r\n<p>\r\n	Yeşil saraylarda yutulan ve sahabe olarak ge&ccedil;inenlerin -&ouml;ld&uuml;kleri zaman- zulalarından &ccedil;ıkarılan ve ancak baltayla kırılıp par&ccedil;alanabilen k&uuml;l&ccedil;e altınlar, İslam &uuml;mmetinin yoksullarına harcansa ve o muazzam servetler Ali&#39;nin -s- adaletiyle kullanılmış olsaydı, M&uuml;sl&uuml;manlar i&ccedil;inde bir tek fakir insan kalır mıydı sahi?</p>\r\n\r\n<p>\r\n	Parası olmadığı i&ccedil;in evlenemeyen gen&ccedil; kalır mıydı?</p>\r\n\r\n<p>\r\n	Muaviye Şam valisi olmasa kimsenin burnu dahi kanamaz, Yezid halife olmaz, İbni Ziyad, Şimr, Sa&#39;doğlu &Ouml;mer...vb&#39;leri olmaz bu katiller ve hainler bunca katliam ve cinayet işleyemezdi.</p>\r\n\r\n<p>\r\n	Muaviye&#39;nin İslam&rsquo;a soktuğu bid&#39;atlerden biri de cebriye ve kadercilik ekol&uuml;n&uuml; M&uuml;sl&uuml;manlar arasında yaymasıdır. İşlediği zul&uuml;mleri &quot;kader&quot; telakki ettirebilmek ve M&uuml;sl&uuml;manları her vak&#39;a karşısında salt teslimiyete y&ouml;neltmek i&ccedil;in yapmıştı bunu. B&ouml;ylece kimse onun icraatlarına karşı &ccedil;ıkmayacak ve iktidarı g&uuml;vencede olacaktı!</p>\r\n\r\n<p>\r\n	Muaviye&#39;nin &uuml;&ccedil; g&uuml;nl&uuml;k iktidar i&ccedil;in İslam&rsquo;a soktuğu bu bid&#39;at, İslam &uuml;mmetine &ccedil;ok pahalıya mal olmuş, bug&uuml;n bile &ccedil;oğu M&uuml;sl&uuml;manlar bu belaya m&uuml;ptel&acirc; olmaktan kurtulamamıştır!</p>\r\n\r\n<p>\r\n	Yezid&#39;in Kufe valisi İbni Ziyad&#39;la Hz. İmam H&uuml;seyin&#39;in -s- biricik y&acirc;digarı İmam Seccad Zeyn&#39;ul &Acirc;bidin hazretleri -s- arasında ge&ccedil;en konuşma ve bu konuşma sırasında İbn-i Ziyad&#39;ın s&ouml;yledikleri, s&ouml;z konusu bid&#39;at konusunda yeterince bilgi vermektedir zaten...</p>\r\n\r\n<p>\r\n	-*-</p>\r\n\r\n<h2>\r\n	Yezid</h2>\r\n\r\n<p>\r\n	Yezid tam anlamıyla k&acirc;firdi.</p>\r\n\r\n<p>\r\n	Vahyi inkar ediyor, peygamberliği yalanlıyordu.</p>\r\n\r\n<p>\r\n	İ&ccedil;ki i&ccedil;iyor, dans&ouml;z oynatıyordu.</p>\r\n\r\n<p>\r\n	Alenen g&uuml;nah işliyor, fısk ve f&uuml;curda bulunuyor, bunları gizlemeye bile gerek duymuyordu.</p>\r\n\r\n<p>\r\n	İşte b&ouml;yle biri, &quot;Peygamberin halifesi&quot; adıyla Muaviye&#39;den sonra İslam &uuml;mmetine musallat oldu!</p>\r\n\r\n<p>\r\n	Oysa ki İslam kaynaklarında Hz. Resulullah&#39;ın -saa- bir g&uuml;n Muaviye&#39;ye, ashabının yanında şunları s&ouml;ylediği kayıtlıdır:</p>\r\n\r\n<p>\r\n	&quot;&Uuml;mmetim senin elinden neler &ccedil;ekecek neler!.. Senin elinden, g&uuml;n gelecek, benim evlatlarım acılar yaşayacak, senin soyundan gelecek bir k&ouml;pek Allah&#39;ın ayetleriyle alay edecek ve Allah Teala bana karşı saygısızlığı haram etmiş olduğu halde o, bana karşı saygısızlıkta bulunacak, h&uuml;rmetimi ayaklar altına alacaktır!&quot;</p>\r\n\r\n<p>\r\n	Yezid&#39;in &ccedil;ocukluğu annesinin akrabaları arasında ge&ccedil;miştir.</p>\r\n\r\n<p>\r\n	Yezid&#39;in anası, &quot;Kel&acirc;b&quot; kabilesindendi!</p>\r\n\r\n<p>\r\n	İslam terbiyesinden tamamen uzak olan Kelaboğullarının elinde b&uuml;y&uuml;yen Yezid, bu kabilede i&ccedil;ki ve k&ouml;pekle haşır neşir olarak yetiştirildi!</p>\r\n\r\n<p>\r\n	Yezid buğday tenli, &ccedil;opur y&uuml;zl&uuml;yd&uuml;, obur olduğu i&ccedil;in semiz bir v&uuml;cudu vardı, bedeni haylice kıllıydı.</p>\r\n\r\n<p>\r\n	Psikolojik a&ccedil;ıdan hain ve ikiy&uuml;zl&uuml; bir karakteristik yapıya sahipti; utanma nedir bilmezdi. K&ouml;peklerle oynar, k&ouml;pek beslerdi. Her k&ouml;peğinin bakımını bir k&ouml;leye vermiş ve o k&ouml;leyi k&ouml;peğine bağışlamıştı! Romalılardan g&ouml;rd&uuml;ğ&uuml; şeyleri taklit ediyor, fazla i&ccedil;ki i&ccedil;ip sazlı-danslı eğlenceler tertipliyor, k&ouml;peklerine elbise giydirip odasına alıyordu. Maymunlara da d&uuml;şk&uuml;nd&uuml;. Evinde maymun besliyordu. &quot;Ebu Kays&quot; adını verdiği maymununa elbise giydirir, kadehlerinin son yudumunu bu hayvancağıza i&ccedil;irirdi. Bazen onu bir sıpaya bindirir, ciddi at yarışlarına sokardı. Bir g&uuml;n Ebu Kays, bu yarışlardan birini kazanınca Yezid pek mutlu olmuş, sevincinden Ebu Kays&#39;a irticalen şiir s&ouml;ylemiştir!</p>\r\n\r\n<p>\r\n	Yine bir g&uuml;n at yarışında Ebu Kays, kendisine i&ccedil;irilen şarabın da etkisiyle, &uuml;zerindeki merkepten d&uuml;şerek &ouml;ld&uuml;. Yezid onun &ouml;l&uuml;m&uuml;ne pek &uuml;z&uuml;ld&uuml;, &ouml;zel bir t&ouml;ren d&uuml;zenletti ve bu hayvanı guslettirip kefenletti! Şam ahalisinin o g&uuml;n gelip kendisine başsağlığı dileğinde bulunmasını emretti ve Şam&#39;ın ileri gelenleri (ki bunların &ccedil;oğu ya sahabe, ya da tabiindendi!) o g&uuml;n gelip Yezid&#39;e başsağlığı dileğinde bulundular, Yezid onların huzurunda oturup Ebu Kays&#39;a ağıt ve mersiye okudu, hep birlikte bu maymuna ağladılar!</p>\r\n\r\n<p>\r\n	Yezid&#39;in maymunlara d&uuml;şk&uuml;nl&uuml;ğ&uuml; neticesinde tarihe ge&ccedil;en lak&acirc;plarından biri de &quot;maymun sever Yezid&quot;dir!</p>\r\n\r\n<p>\r\n	Yezid i&ccedil;kiye aşırı d&uuml;şk&uuml;nl&uuml;ğ&uuml;yle &uuml;n salmıştı. Genellikle sarhoştu. Her g&uuml;n i&ccedil;ki sofrası d&uuml;zenler, i&ccedil;kiye şiir yakardı, Şairdi de!.. Kendisi gibi ayyaşlarla i&ccedil;kili, sazlı ve dans&ouml;zl&uuml; meclisler tertipler, k&ouml;rk&uuml;t&uuml;k sarhoş olup sızıncaya kadar i&ccedil;erdi.</p>\r\n\r\n<p>\r\n	Ertesi g&uuml;n, halife unvanıyla, &quot;Allah Resul&uuml;n&uuml;n halifesi&quot; (!) unvanıyla ferman verir, fermanları bu unvanla m&uuml;h&uuml;rlerdi.</p>\r\n\r\n<p>\r\n	İ&ccedil;ki ve ayyaşlıkta fazla aşırıya ka&ccedil;tığı bir g&uuml;n Muaviye, saray erkanından birka&ccedil; kişinin de huzurunda ona &ouml;ğ&uuml;tte bulunmak zorunda kalıyor ve &quot;Oğlum&quot; diyordu, &quot;Bunları gizli-saklı yapsana! Neden herkesin anlayacağı şekilde yapıyorsun? Biraz da mevkini d&uuml;ş&uuml;n, s&ouml;z&uuml;n&uuml;n ge&ccedil;mesini istiyorsan bunları herkesin huzurunda yapma!&quot;</p>\r\n\r\n<p>\r\n	Yezid Hz. Resulullah&#39;la -saa- o hazretin Ehl-i Beyt&#39;ine (a.s.) karşı kin ve nefretle b&uuml;y&uuml;t&uuml;lm&uuml;şt&uuml;.</p>\r\n\r\n<p>\r\n	Hz. Resul-&uuml; Ekrem&#39;e -saa- karşı beslediği d&uuml;şmanlık inanılır gibi değildi. Allah Resul&uuml;n&uuml;n -saa- soyundan intikam almayı d&uuml;ş&uuml;n&uuml;yor, Haşimoğullarına karşı kan davası g&uuml;d&uuml;yordu!..</p>\r\n\r\n<p>\r\n	Babası onu kendisinden sonra halifeliğe getirmek &uuml;zere veliaht ilan edince ilk işi şairlerle edebiyat&ccedil;ıları satın almak oldu. Bu satılık şairler, Yezid&#39;i &ouml;ven şiirler s&ouml;ylediler, bu şiirlerin dilden dile yayılması i&ccedil;in b&uuml;y&uuml;k paralar harcandı. Ardından, kabile ve aşiret reisleri y&uuml;kl&uuml;ce paralar, hediyeler ve unvanlarla satın alındı. Muaviye, valilere g&ouml;nderdiği bir emirnamede &quot;her beldenin ileri gelenlerinden bir grubun derhal Şam&#39;a gelmesi ve Yezid&#39;in veliaht olması i&ccedil;in Muaviye&#39;ye ısrarda bulunmasını emrediyordu!!</p>\r\n\r\n<p>\r\n	Aynı g&uuml;nlerde yine Muaviye&#39;nin emriyle, tanınmış şahsiyetler ter&ouml;r edilmeye başlandı.</p>\r\n\r\n<p>\r\n	İmam Hasan M&uuml;&ccedil;teb&acirc;&#39;yı -s- zehirleterek şehid ettirdi.</p>\r\n\r\n<p>\r\n	Irak&#39;ı fetheden Sa&#39;d bin Ebi Vakkas&#39;ı zehirletti.</p>\r\n\r\n<p>\r\n	Halk tarafından sevildiği i&ccedil;in bir g&uuml;n kendisine rakip olur korkusuyla; Şam fatihi Halid bin Velidoğlu Abdurrahman&#39;ı Yahudi bir hekim vasıtasıyla hasta yatağında zehirletti!</p>\r\n\r\n<p>\r\n	Ebubekir&#39;in oğlunu zehirletti!</p>\r\n\r\n<p>\r\n	Hıcr bin Adıyy hazretleriyle yarenlerini tutuklatıp &ouml;ld&uuml;rtt&uuml;!</p>\r\n\r\n<p>\r\n	Kendisinden sonra a&ccedil;ık&ccedil;a Yezid&#39;i veliaht ilan edip, herkesi ona biat etmeye zorladı.</p>\r\n\r\n<p>\r\n	Medine halkı, Muaviye&#39;yle oğlu Yezid&#39;i &ccedil;ok iyi tanıdığından, biati kabul etmedi, Medine valisinin de halktan biat almaya g&uuml;c&uuml; yetmemişti. Muaviye Medine&#39;nin bu kararlılığının diğer şehirlere de sı&ccedil;ramaması i&ccedil;in bizzat Medine&#39;ye gidip şehrin ileri gelenlerinden Yezid&#39;e biat almaya karar verdi.</p>\r\n\r\n<p>\r\n	Kalabalık bir ordu ve altın ak&ccedil;elerle dolu keselerle Medine&#39;ye girdi, tanınmış bir&ccedil;ok sahabeden biat almayı başardıysa da, Hz. Resulullah&#39;ın -saa- yiğit evladı İmam H&uuml;seyin&#39;den -s- biat alamadı. Her yolu denedi ama ne altın, ne tehdit, ne hile k&acirc;r etmedi Peygamber&#39;in -saa- H&uuml;seyn&#39;ine... Medine valisi Mervan, Hz. H&uuml;seyn&#39;i -s- Şam&#39;a s&uuml;rmesini ve orada kendi nezareti altında bulundurmasını &ouml;nerdi, ama Muaviye bu teklifi hemen reddederek &quot;Sen&quot; dedi, &quot;Hem H&uuml;seyin&#39;den kurtulmak, hem onu benim canıma d&uuml;ş&uuml;rmek istiyorsun!..&quot;</p>\r\n\r\n<p>\r\n	Muaviye, Hz. İmam H&uuml;seyn&#39;in -s- Şam&#39;a gitmesinden korkmakta haklıydı. Zira İmam H&uuml;seyin -s- Şam&#39;a gidecek olsa Şamlılar &ccedil;ok kısa bir s&uuml;re sonra Muaviye&#39;ye karşı ayaklanacaktı. &Ccedil;&uuml;nk&uuml; İmam H&uuml;seyin&#39;le g&ouml;r&uuml;ş&uuml;p konuşunca İslam&rsquo;ın ne olduğunu &ouml;ğrenecek, Muaviye&#39;nin onlara kabul ettirdiği şeylerin İslam&rsquo;la ilgisi bulunmadığını anlayacaklardı.</p>\r\n\r\n<p>\r\n	Şamlılar Muaviye&#39;nin inceden inceye hesaplamış olduğu propaganda taktikleriyle şartlandırılmışlardı.</p>\r\n\r\n<p>\r\n	Muaviye&#39;yi iyi bir M&uuml;sl&uuml;man y&ouml;netici olarak tanımakta, onu Hz. Resulullah&#39;ın -saa- hak halifesi ve vekili olarak g&ouml;rmekteydiler.</p>\r\n\r\n<p>\r\n	Hem, Muaviye Peygamberin akrabasıydı da...</p>\r\n\r\n<p>\r\n	Haşimoğullarını tanıyan yoktu Şamlılar arasında.</p>\r\n\r\n<p>\r\n	Muaviye&#39;nin zehirli propagandaları neticesinde, Emeviler dışında Hz. Resulullah&#39;la -saa- akraba olan herkesin d&uuml;nya d&uuml;şk&uuml;n&uuml; olduğunu zannediyordu Şamlılar!..</p>\r\n\r\n<p>\r\n	Şam&#39;da &quot;Resulullah&#39;ın -saa- Soyu&quot; denildiğinde &quot;Emeviler&quot; anlaşılırdı sadece!..</p>\r\n\r\n<p>\r\n	Muaviye, iğren&ccedil; saltanatını bu Bizans oyunları ve &Uuml;meyyeoğullarına has bu Ebu S&uuml;fyan sahtekarlıklarıyla ayakta tutabilmişti işte...</p>\r\n\r\n<p>\r\n	Yezid&#39;in işlediği canilikler ve ihanetlerin İslam tarihinde ikinci bir benzerini g&ouml;rebilmek m&uuml;mk&uuml;n değildir.</p>\r\n\r\n<p>\r\n	Yezid, Hıristiyanlardan aldığı y&uuml;kl&uuml;ce bir r&uuml;şvet karşılığında İslam ordularının Yunanistan&#39;la Kıbrıs&#39;ı fethetmesini engelledi.</p>\r\n\r\n<p>\r\n	Hz. Resulullah&#39;ın -saa- şehri olan Medine&#39;ye saldırdı, kendisine biat etmeyi kalben kabullenmediği i&ccedil;in bu m&uuml;barek şehrin ahalisini kılı&ccedil;tan ge&ccedil;irdi, sağ kalanların kendisine k&ouml;le olacakları taahh&uuml;d&uuml;nde bulunmaları şartıyla boyunlarını ve ellerinin &acirc;yasını m&uuml;h&uuml;rledi! Bu taahh&uuml;tte bulunmayı reddeden M&uuml;sl&uuml;manlar acımasızca &ouml;ld&uuml;r&uuml;ld&uuml;!..</p>\r\n\r\n<p>\r\n	Yezid, Ebrehe ordularının yapmadığını yapmış ve Hz. Resulullah&#39;ın -saa- halifesi unvanıyla Mekke&#39;ye de saldırmıştır.</p>\r\n\r\n<p>\r\n	K&acirc;&#39;be&#39;yi taşa tutan İslam halifesidir Yezid...</p>\r\n\r\n<p>\r\n	Evet, Beytullah&#39;il Haram&#39;ı mancınıkla yıktırdı, K&acirc;&#39;be&#39;nin perdelerini Mekke halkının şaşkın bakışları altında ateşe atıp yaktı ve Beytullah&#39;ı yerle bir edip Mekke&#39;den ayrıldı!..</p>\r\n\r\n<p>\r\n	Hz. Resulullah&#39;ın -saa- Muaviye&#39;ye &quot;senin sulb&uuml;nden gelecek bir k&ouml;pek...&quot; dediği Yezid&#39;di bu...</p>\r\n\r\n<p>\r\n	Yezid&#39;i bu &uuml;mmete musallat eden Muaviye; ikinci halife tarafından Şam valiliğine neden atanmıştı sahi?!!</p>\r\n\r\n<p>\r\n	İslam tarihinde, nedeni bir t&uuml;rl&uuml; sorulmayan ve her nedense, bulacağı cevabın aslında ne olduğunu tahmin ederek acı hakikatle karşılaşmaktansa tarihin bazı kesitindeki hakikatleri hemencecik ge&ccedil;iştiriverenlerin hi&ccedil; hoşlanmadığı canlıcı nice sorudan biridir bu...</p>\r\n\r\n<p>\r\n	Kerbel&acirc; hadisesi, yıllardır biriken kinlerin patlamasından başka bir şey değildi...</p>\r\n\r\n<p>\r\n	Bir elden diğerine, bir kalpten &ouml;tekine aktarılarak ve gitgide beslenip b&uuml;y&uuml;t&uuml;lerek k&ouml;r&uuml;klenen bir &quot;Muhammed d&uuml;şmanlığı&quot;, Resulullah evlatlarının iyice zaafa uğratılıp hesaplı bir şekilde tezyif edilmesinin ardından nihayet beklediği fırsatı bulmuş ve yıllar &ouml;nceden &ccedil;ok daha başka eller ve &ccedil;ok daha başka yerlerde bileylenen kılı&ccedil;lar Kerbel&acirc;&#39;da Hz. Resulullah&#39;ın -saa- b&uuml;t&uuml;n soyunu katletmiştir...</p>\r\n\r\n<p>\r\n	Bu toplu katliam; yarasalarla gecenin, engereklerle akreplerin, sırtlanlarla &ccedil;akalların yıllar &ouml;nceden başlattıkları sessiz ve gizli işbirlikleriyle m&uuml;mk&uuml;n olabilmiştir...</p>\r\n\r\n<p>\r\n	Hz. Resulullah&#39;ın -saa- rıhletiyle başlayan sapmalar giderek &ouml;yle b&uuml;y&uuml;d&uuml; ki, bir g&uuml;n, en inanılmaz şeyler bile vuku buldu M&uuml;sl&uuml;manların g&ouml;zleri &ouml;n&uuml;nde...</p>\r\n\r\n<p>\r\n	Yezid, Medine&#39;yi bir d&acirc;r-ul harp gibi ele ge&ccedil;irdikten sonra askerlerine &uuml;&ccedil; g&uuml;n boyunca Medine M&uuml;sl&uuml;manlarının ırzını ve namusunu helal ilan etti!</p>\r\n\r\n<p>\r\n	Bu &uuml;&ccedil; g&uuml;n boyunca Yezid&#39;in ordusu 12 bin M&uuml;sl&uuml;manı katletti.</p>\r\n\r\n<p>\r\n	Ve...</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil; binden fazla Medineli M&uuml;sl&uuml;man kızın namusunu kirlettiler!..</p>\r\n\r\n<p>\r\n	Muaviye&#39;yle ona iktidar kapılarını a&ccedil;ık bırakanları bunca c&acirc;nilikten ber&icirc; tutmak m&uuml;mk&uuml;n m&uuml;d&uuml;r sahi?</p>\r\n\r\n<p>\r\n	Medineli M&uuml;sl&uuml;man kızın namusunu kirleten askerin yakasına yapışıp, Yezid&#39;i g&ouml;rmezden gelmek ve bu korkun&ccedil; su&ccedil;u sadece o askere veya komutana y&uuml;kleyebilmek nasıl m&uuml;mk&uuml;n değilse, bu da m&uuml;mk&uuml;n değildir elbet...</p>\r\n\r\n<p>\r\n	Kaldı ki, kadınlarla kızların &ccedil;oğu şehirden ka&ccedil;ıp dağlara veya aşiretlerine sığınmışlardı ve bu rakam, sadece Medine&#39;de ele ge&ccedil;irebildikleri masum insanların sayısını g&ouml;steriyordu!..</p>\r\n\r\n<p>\r\n	Yine o g&uuml;n Yezid, Hz. Resulullah&#39;ın -saa- m&uuml;barek Ravza-i Şerifine sığınanları o m&uuml;barek mekanda &ouml;ld&uuml;rtm&uuml;ş ve Hz. Resulullah&#39;ın -saa- mescidi olan &quot;Mescid-un Nebi&quot;&quot;yi ahır olarak kullanıp atlarla develeri bu mukaddes mekana bağlatmıştı!..</p>\r\n\r\n<p>\r\n	-*-</p>\r\n\r\n<h2>\r\n	Hz. İmam H&uuml;seyin -s-</h2>\r\n\r\n<p>\r\n	Bir g&uuml;n Hz. Resulullah&#39;a -saa- gelip &quot;&Uuml;mm&uuml; Eymen s&uuml;rekli ağlıyor&quot; dediler. Hazret, &Uuml;mm&uuml; Eymen&#39;i &ccedil;ağırtıp neden ağladığını sordu, &Uuml;mm&uuml; Eymen şu cevabı verdi:</p>\r\n\r\n<p>\r\n	- &Ccedil;ok &uuml;z&uuml;c&uuml; bir r&uuml;ya g&ouml;rd&uuml;m.</p>\r\n\r\n<p>\r\n	- Nasıl bir r&uuml;ya?</p>\r\n\r\n<p>\r\n	- Anlatması &ccedil;ok zor...</p>\r\n\r\n<p>\r\n	- Sandığın gibi değil o r&uuml;ya...</p>\r\n\r\n<p>\r\n	- Ya Resulullah! R&uuml;yamda sizin v&uuml;cudunuzdan bir par&ccedil;anın koparılıp benim evime konulduğunu g&ouml;rd&uuml;m!</p>\r\n\r\n<p>\r\n	Bunun &uuml;zerine hazret-i Resulullah -saa- g&uuml;l&uuml;mseyerek ş&ouml;yle buyurdular:</p>\r\n\r\n<p>\r\n	- &Uuml;z&uuml;lmene gerek yok ey &Uuml;mm&uuml; Eymen! Kızım F&acirc;tıma bir &ccedil;ocuk getirecek d&uuml;nyaya, o &ccedil;ocuğun dadısı sen olacaksın, onu sen yetiştirip b&uuml;y&uuml;teceksin. Benim evladım senin evinde yetişeceğinden, v&uuml;cudumun bir par&ccedil;asının senin evinde olduğunu g&ouml;rd&uuml;n r&uuml;yanda!...</p>\r\n\r\n<p>\r\n	Bu hadis Hz. İmam H&uuml;seyin&#39;in -s- Hz. Resulullah&#39;ın -saa- m&uuml;barek v&uuml;cudunun bir par&ccedil;ası olduğunu hatırlatan nice ayet ve hadislerden biridir.</p>\r\n\r\n<p>\r\n	Hz. H&uuml;seyin -s- Hz. İmam Ali&#39;yle -s- d&uuml;nya ve cennet kadınlarının ulusu Hz. Fatıma-ı Zehra selamullah aleyha&#39;nın oğludur.</p>\r\n\r\n<p>\r\n	Hasaneyn -s- i&ccedil;in Hz. Resulullah&#39;ın -saa- &quot;torunum&quot; değil, &quot;oğlum&quot; kelimesini kullanmış olması ve bu iki peygamber &ccedil;i&ccedil;eğini kendisine bunca yakın tutması salt beşer&icirc; bir duygudan ibaret değildir elbet.</p>\r\n\r\n<p>\r\n	Tarih kaynakları Hz. İmam H&uuml;seyin&#39;in -s- doğum g&uuml;n&uuml; olarak &quot;Hicretin d&ouml;rd&uuml;nc&uuml; yılı Şaban ayının 3&#39;&uuml;ne rastlayan Perşembe&quot;yi kaydetmişlerdir.</p>\r\n\r\n<p>\r\n	Bebek d&uuml;nyaya geldiğinde Hz. Resulullah&#39;ın -saa- kucağına verdiler; hazret, bu m&uuml;barek bebeğin sağ kulağına ezan, sol kulağına ikame okudu.</p>\r\n\r\n<p>\r\n	Hz. H&uuml;seyn&#39;in -s- duyduğu ilk ses, Hz. Resulullah&#39;ın -saa- sesidir; o hazretin m&uuml;barek sesiyle okuduğu tevhid şiarı, vahdeniyet andıdır.</p>\r\n\r\n<p>\r\n	Tevhid okulunun kurucusu olan Hz. Resulullah&#39;ın -saa- m&uuml;barek sesiyle H&uuml;seyin&#39;in kulağına s&ouml;ylenen bu tevhid ve vahdeniyet andı, bebeğin kulağından kalbine aktı. Kalbinden canına işledi. Resul&uuml;n kalbinden, Resul&uuml;n evladının kalbine, canına aktı...</p>\r\n\r\n<p>\r\n	B&ouml;ylece bu m&uuml;barek bebeğin beynine işleyen ilk şey tevhid &ccedil;ağrısı oldu.</p>\r\n\r\n<p>\r\n	N&uuml;buvvet kalesinde, nebiler serverinin kucağında, Resuller efendisinin m&uuml;barek sesiyle...</p>\r\n\r\n<p>\r\n	Tevhid tohumu işte b&ouml;yle atıldı H&uuml;seyin&#39;in ruhuna... Ve o, bu tohumu kendi kanıyla sulayarak yetiştirip kendisinden sonraki nesillere &ouml;l&uuml;ms&uuml;z &quot;H&uuml;seyn&icirc; Yol&quot;u bıraktı.</p>\r\n\r\n<p>\r\n	Hz. Resulullah -saa- bu m&uuml;barek bebeğin adını &quot;H&uuml;seyin&quot; koydu.</p>\r\n\r\n<p>\r\n	Araplar arasında ilk kez kullanılan bir isimdi &quot;H&uuml;seyin&quot;...</p>\r\n\r\n<p>\r\n	Ve bu bebek, ger&ccedil;ek bir &quot;H&uuml;seyin&quot; oldu.</p>\r\n\r\n<p>\r\n	İlk H&uuml;seyin oydu ve ondan &ouml;nce kimse H&uuml;seyin olmamıştı.</p>\r\n\r\n<p>\r\n	Ondan sonra da hi&ccedil; kimse ikinci bir &quot;H&uuml;seyin&quot; olamayacak ve analar b&ouml;yle bir H&uuml;seyin doğuramayacaktı bir daha.</p>\r\n\r\n<p>\r\n	O, Allah Teala&#39;nın insanlığa sunduğu benzersiz &ouml;rnekti.</p>\r\n\r\n<p>\r\n	Hz. Resulullah -saa- m&uuml;barek dilini bebeğin ağzına verdi.</p>\r\n\r\n<p>\r\n	Bebek, s&uuml;ratle bu dili emmeye başladı.</p>\r\n\r\n<p>\r\n	Ve b&ouml;ylece bu bebeğin d&uuml;nyadaki ilk gıdası da Resul&#39;&uuml;n -saa- m&uuml;barek ağzından alınmış oldu.</p>\r\n\r\n<p>\r\n	Bu y&uuml;zdendir ki o &quot;bizzat Hz. Resulullah&#39;tan beslenen&quot;dir.</p>\r\n\r\n<p>\r\n	Tıpkı babası Hz. Ali&#39;yy&uuml;l Murtaza -s- ve ağabeyi Hz. İmam Hasan -s- gibi...</p>\r\n\r\n<p>\r\n	Ve... H&uuml;seyin&#39;den sonra hi&ccedil; kimseye nasip olmamıştır artık bu eşsiz ilahi nimet...</p>\r\n\r\n<p>\r\n	Bu ilahi besin, &quot;rızkın sahibi olan Y&uuml;celer Y&uuml;cesi Allah-u Azze ve Cell hazretleri&quot;nin H&uuml;seyin -s- i&ccedil;in tayin edip nasip buyurduğu ilk &quot;rızık&quot;tı!..</p>\r\n\r\n<p>\r\n	İki cihan serveri ve Habib-i H&uuml;da, bu m&uuml;barek bebeği doyasıya &ouml;p&uuml;p kokladıktan sonra dadısına verdi; g&ouml;zlerinden akan yaşlar, orada bulunan herkesi h&uuml;zne boğmuştu:</p>\r\n\r\n<p>\r\n	&quot;H&uuml;seynim! Sana kıyacak olanlara l&acirc;net olsun...&quot;</p>\r\n\r\n<p>\r\n	Ve Allah Resul&uuml; -saa- bu s&ouml;z&uuml; &uuml;&ccedil; kez tekrarladı.</p>\r\n\r\n<p>\r\n	Bebek 7 g&uuml;nl&uuml;k olduğunda &Uuml;mm&uuml; Eymen onu tekrar Hz. Resulullah&#39;ın -saa- huzuruna getirdi. Hazret, &quot;Gelene de, getirene de ne mutlu!&quot; buyurduktan sonra tebess&uuml;m ederek &quot;Ey &Uuml;mm&uuml; Eymen!&quot; buyurdular, &quot;G&ouml;rd&uuml;ğ&uuml;n r&uuml;yanın tabiri budur işte!&quot;</p>\r\n\r\n<p>\r\n	O g&uuml;n Hz. Resulullah -saa- minik H&uuml;seyni i&ccedil;in iki koyun akike ettirdi (kurban kestirdi) ve kurbanlardan bir butla bir altın dinar hediye etti bebeği d&uuml;nyaya getiren ebe kadına.</p>\r\n\r\n<p>\r\n	O g&uuml;n bebeğin sa&ccedil;larını tıraş ettirip sa&ccedil;ları ağırlığınca g&uuml;m&uuml;ş sadaka verdi</p>\r\n\r\n<p>\r\n	Ve o g&uuml;n Allah Resul&uuml; -saa- sofra a&ccedil;tırıp ihsan yemeği verdi, a&ccedil;ları doyurdu, &ccedil;ıplakları giydirdi... H&uuml;seynine eşi ve ortağı olmayan Rabbinin adını &ouml;ğretti o g&uuml;n, peygamber nefhasıyla sardı onu, H&uuml;seynini bu ilahi nimetlerle besledi... Ve onun y&uuml;z&uuml; suyu h&uuml;rmetine a&ccedil;ları doyurdu, yoksulların y&uuml;z&uuml;n&uuml; g&uuml;ld&uuml;r&uuml;p hayır dualarını aldı H&uuml;seyin i&ccedil;in o g&uuml;n...</p>\r\n\r\n<p>\r\n	-* -</p>\r\n\r\n<p>\r\n	Araplar arasında kız evlattan d&uuml;nyaya gelen bebeği &quot;evlat&quot; saymak gibi bir gelenek yoktu, bizzat kız &ccedil;ocuklarının kendisi &quot;evlat&quot; sayılmıyordu &ccedil;&uuml;nk&uuml;! Hz. Resulullah -saa- bu cahiliyet geleneğini bozarak sevgili kızı Hz. F&acirc;tıma&#39;yı -s- olduğu gibi, ondan d&uuml;nyaya gelen Hasan&#39;la -s- H&uuml;seyn&#39;i de -s- &quot;canının bir par&ccedil;ası ve sevgili evladı&quot; ilan etti. B&ouml;ylece Hz. F&acirc;tıma&#39;ya -s- olan sevgi ve ilgisi de M&uuml;sl&uuml;man kamuoyuna duyurulmuş, bildirilmiş oluyordu.</p>\r\n\r\n<p>\r\n	H&uuml;seyin -s- M&uuml;sl&uuml;manların imamı olacak, onların liderlik ve y&ouml;netimini &uuml;stlenecekti.</p>\r\n\r\n<p>\r\n	İsl&acirc;m&icirc; liderlik demek kalplerin ve g&ouml;n&uuml;llerin idaresi demekti, bedenlerin değil...</p>\r\n\r\n<p>\r\n	İslam&rsquo;da lider ve rehber olan kimse; yani M&uuml;sl&uuml;manlara imam olan kimse v&uuml;cutlara değil, ruhlara ve g&ouml;n&uuml;llere h&uuml;kmederdi &ccedil;&uuml;nk&uuml;.</p>\r\n\r\n<p>\r\n	İsl&acirc;m&icirc; y&ouml;netim ve liderlikle, zorbalığa dayalı diktacı ve dayatmacı y&ouml;netim tarzları birbirine tamamen zıt iki y&ouml;netim tarzıdır.</p>\r\n\r\n<p>\r\n	İslam&icirc; liderlik demek g&ouml;n&uuml;llere ferman s&uuml;rmek demektir; sevgi ve şefkatin liderliği demektir.</p>\r\n\r\n<p>\r\n	Sevgi ve muhabbet, en m&uuml;kemmel lider, en iyi &ouml;nderdi. Ve, iyileri sevmek, insanı eğitip yetiştirir, nefsanilikten kurtarıp ruhaniliğe yaklaştırır insanı...</p>\r\n\r\n<p>\r\n	İyilikle yoğrulmuş bir sevgili, sevenini de iyilik ve g&uuml;zelliğe g&ouml;t&uuml;r&uuml;r.</p>\r\n\r\n<p>\r\n	İslam dininin temeli de sevgi ve iyilik &uuml;zerine kuruludur.</p>\r\n\r\n<p>\r\n	Din de, sevgi ve şefkatten başka bir şey değildir aslında. İslam peygamberi b&uuml;t&uuml;n hayatı boyunca sevgiye davet etti herkesi, şefkatli ve merhametli olmaya &ccedil;ağırdı insanları; iyileri, salihleri ve takvalı insanları sevmeye davet etti M&uuml;sl&uuml;manları... İyilerin sevgisiyle dolan bir g&ouml;n&uuml;l, sahibini Allah indinde pek aziz kılar zira...</p>\r\n\r\n<p>\r\n	-*-</p>\r\n\r\n<p>\r\n	Aile ortamı ve yetiştiği &ccedil;evre, bebeğin &uuml;zerinde etki bırakan en &ouml;nemli fakt&ouml;rlerden biridir.</p>\r\n\r\n<p>\r\n	H&uuml;seyn&#39;in -s- aile ortamı, en temiz ortamdı, en m&uuml;kemmel ins&acirc;ni ortamda yetişiyordu H&uuml;seyin -s-.</p>\r\n\r\n<p>\r\n	Evi vahyin merkezi, dedesi vahyin Resul&uuml;, annesi d&uuml;nya ve ahiret kadınlarının efendisi, babası Resul&uuml;n vasisi ve m&uuml;minlerin efendisi...</p>\r\n\r\n<p>\r\n	Y&uuml;celer y&uuml;cesi Rabb&#39;ul &Acirc;lemin hazretleri tarafından insanları hidayete doğru y&ouml;neltip onlara kılavuzlukta bulunmakla g&ouml;revlendirilen b&uuml;y&uuml;k insanlar, H&uuml;seyn&#39;i -s- yetiştirmekle vazifeliydiler şimdi.</p>\r\n\r\n<p>\r\n	D&uuml;nyanın kurtuluşu i&ccedil;in d&uuml;nyaya ayak basan ilahi memurlar, H&uuml;seyn&#39;in -s- eğitimiyle meşguld&uuml; şimdi.</p>\r\n\r\n<p>\r\n	H&uuml;seyin -s- Resuller resul&uuml; Hz. Muhammed-i Mustafa&#39;nın -saa- &ouml;zel ilgisi, vasiler vasisi ve m&uuml;minlerin emiri hz. Aliyy&#39;ul Murtaza&#39;nın -s- &ouml;zel eğitimi ve m&uuml;min kadınların ulusu Hz. F&acirc;tıma-i Zehra selamullah aleyh&acirc;&#39;nın terbiyesiyle b&uuml;y&uuml;d&uuml;.</p>\r\n\r\n<p>\r\n	Bu ne nimet, bu ne kemal bu ne izzetti &ouml;yle!...</p>\r\n\r\n<p>\r\n	B&ouml;ylesine se&ccedil;kin ve nadide bir tim, neye hazırlıyordu H&uuml;seyn&#39;i -s- sahi?..</p>\r\n\r\n<p>\r\n	B&uuml;t&uuml;n bir k&acirc;inatın &ouml;n&uuml;nde saygıyla eğildi bu emsalsiz şahsiyetler; H&uuml;seyn&#39;in -s- etrafında pervaneler misali d&ouml;nmekte ve onu en m&uuml;kemmel şekilde eğitip yetiştirmek i&ccedil;in ellerinden gelen gayreti g&ouml;stermekteydi...</p>\r\n\r\n<p>\r\n	B&uuml;t&uuml;n bunlar, H&uuml;seyn&#39;in -s- &ccedil;ok &ouml;zel bir g&ouml;rev i&ccedil;in se&ccedil;ilmiş olduğunun işaretleriydi...</p>\r\n\r\n<p>\r\n	İman, takva, kemal, iyilik, mertlik, insanlık, bilgi, sevgi, &uuml;lfet ve b&uuml;y&uuml;kl&uuml;ğ&uuml; tam kaynağından alıyordu H&uuml;seyin -s-</p>\r\n\r\n<p>\r\n	Annesi F&acirc;tım&acirc;&#39;ydı -s- onun...</p>\r\n\r\n<p>\r\n	Erdem, fazilet ve iffetin timsali...</p>\r\n\r\n<p>\r\n	Şefkat, sevgi ve h&acirc;sen&acirc;tın kaynağı...</p>\r\n\r\n<p>\r\n	Kevser...</p>\r\n\r\n<p>\r\n	Bizzat Resul-&uuml; Ekrem&#39;in -saa- buyurmuş olduğu &uuml;zere: &quot;İnsanlık tarihinin gelmiş ge&ccedil;miş en b&uuml;y&uuml;k d&ouml;rt kadınından biri ve bizzat onların en b&uuml;y&uuml;ğ&uuml;!&quot;..</p>\r\n\r\n<p>\r\n	Firavn&#39;un eşi &Acirc;siye, Hz. İsa&#39;nın -s- annesi Hz. Meryem ve kendi annesi Hz. Hatice-i K&uuml;br&acirc; aleyh&acirc; selam; F&acirc;tıma&#39;yla -s- iftihar etmedeydiler. Rablerinin katında...</p>\r\n\r\n<p>\r\n	-*-</p>\r\n\r\n<p>\r\n	Hz. Resulullah -saa- o g&uuml;n pek neşeliydi. Evden &ccedil;ıktığında bir omzunda sevgili Hasan&#39;ı vardı, bir omzunda da sevgili H&uuml;seyn&#39;i. Bir onu &ouml;p&uuml;p okşuyordu, bir &ouml;tekini...</p>\r\n\r\n<p>\r\n	İki cennet &ccedil;i&ccedil;eği, Allah Resul&uuml;&#39;n&uuml;n -saa- g&uuml;l&uuml;yd&uuml; onlar...</p>\r\n\r\n<p>\r\n	O hazretin bu ilgisini g&ouml;ren sahabeler &quot;Ya Resulullah&quot; dediler &quot;Bu ikisini pek seviyorsunuz galiba?&quot;</p>\r\n\r\n<p>\r\n	Allah Resul&uuml; &quot;Bu ikisini seven&quot; buyurdu, &quot;Beni sevmiş, onlara d&uuml;şmanlık eden bana d&uuml;şmanlık etmiş olur!&quot;</p>\r\n\r\n<p>\r\n	&Ouml;mer, Peygamberin omzundaki &ccedil;ocuklara bakarak &quot;İyi bir at bulmuşsunuz kendinize!&quot; dedi; Allah Resul&uuml; &quot;Evet&quot; buyurdular, &quot;Bu ikisi, iyi birer binici doğrusu&quot;.</p>\r\n\r\n<p>\r\n	Ve cennet &ccedil;i&ccedil;ekleri, sevgiyle dedelerine sarılıp onun m&uuml;barek yanaklarına dayadılar başlarını...</p>\r\n\r\n<p>\r\n	Hz. Resulullah -saa- bu iki &ccedil;ocuğa karşı &ccedil;ok &ouml;zel bir ilgi ve itina g&ouml;stermedeydi; sırf beşeri bir bağ veya sırf şefkatten ibaret bir dede-torun ilişkisi değildi bu...</p>\r\n\r\n<p>\r\n	&Ccedil;ok daha &ouml;te, &ccedil;ok daha derin ve &ouml;zel bir ilişki vardı Allah&#39;ın Resul&uuml;yle Hasaneyn arasında...</p>\r\n\r\n<p>\r\n	Ne dede alel&acirc;de bir insandı, ne de ona Rabbinin en değerli armağanı olan bu iki nadide &ccedil;ocuk...</p>\r\n\r\n<p>\r\n	İnsanlar bu iki &ccedil;ocuğu defalarca Allah Resul&uuml;n&uuml;n omuzlarında, onun sırtında, onun kollarında g&ouml;rd&uuml;ler.</p>\r\n\r\n<p>\r\n	&quot;Bunları seven beni sevmiş, bunlara d&uuml;şmanlık eden bana d&uuml;şmanlık etmiş olur&quot; dediğini defalarca duydular.</p>\r\n\r\n<p>\r\n	Ve nice kez &quot;Babaları, onlardan da &uuml;st&uuml;nd&uuml;r!&quot; buyurdu Allah Resul&uuml;...</p>\r\n\r\n<p>\r\n	Onlarla babalarını sevmek, b&uuml;t&uuml;n m&uuml;minlere farz oldu.</p>\r\n\r\n<p>\r\n	Bu &uuml;&ccedil;&uuml;n&uuml;n sevgisi ve onlara duyulan ilgi ve sevgi konusunda da Hz. Resulullah&#39;ın -saa- buyurmuş olduğu şu c&uuml;mle bir hayli &ccedil;arpıcı ve d&uuml;ş&uuml;nd&uuml;r&uuml;c&uuml;d&uuml;r:</p>\r\n\r\n<p>\r\n	&quot;Ali&#39;nin sevgisi sadece m&uuml;minlerin kalbinde yer eder; Ali&#39;yi sadece imanlı kimseler sever ve ona ancak ikiy&uuml;zl&uuml; m&uuml;nafıklar d&uuml;şman olur. Hasan&#39;la H&uuml;seyn&#39;in sevgisi ise m&uuml;minin de kalbinde yer eder, kafirle m&uuml;nafığın da!..</p>\r\n\r\n<p>\r\n	-*-</p>\r\n\r\n<p>\r\n	Hasan&#39;la H&uuml;seyin o gece ge&ccedil; vakitlere kadar dedelerinin yanında kalmışlardı. Hz. Resulullah -saa- onları sevgiyle okşayarak &quot;Anneniz de sizi &ouml;zlemiştir şimdi!&quot; dedi ve onları annelerine g&ouml;nderdi. &Ccedil;ocuklar dedelerini &ouml;pt&uuml;kten sonra elele tutuşarak dışarı &ccedil;ıktılar.</p>\r\n\r\n<p>\r\n	&Ccedil;ok karanlıktı...</p>\r\n\r\n<p>\r\n	Bu sırada &ccedil;ok g&uuml;&ccedil;l&uuml; bir şimşek &ccedil;aktı.</p>\r\n\r\n<p>\r\n	&Ccedil;ocuklar bu şimşeğin aydınlığında evlerine ulaştılar.</p>\r\n\r\n<p>\r\n	Onlar kapıdan girince ortalık yine zifiri karanlık olmuştu.</p>\r\n\r\n<p>\r\n	Hz. Resulullah&#39;ın -sav- g&ouml;zleri doldu; elini semaya a&ccedil;ıp &quot;Biz Ehl-i Beyt&#39;i bunca aziz kıldığın i&ccedil;in sana hamdederiz Allah&#39;ım!&quot; buyurdu.</p>\r\n\r\n<p>\r\n	-*-</p>\r\n\r\n<p>\r\n	M&uuml;sl&uuml;manlardan biri bir su&ccedil; işlemişti. Cezalandırılması gerekiyordu.</p>\r\n\r\n<p>\r\n	Mahcubiyetinden Hz. Resulullah&#39;a -saa- g&ouml;r&uuml;nmeyip birka&ccedil; g&uuml;n saklandı.</p>\r\n\r\n<p>\r\n	Bir g&uuml;n, Hasan&#39;la H&uuml;seyn&#39;in sokakta oynadıklarını g&ouml;r&uuml;nce hemen onları kucağına alıp Hz. Resulullah&#39;a -saa- gitti &quot;Ya Resulullah!&quot; dedi &quot;Ben Rabbime tevbede bulundum, şu &ccedil;ocukların y&uuml;z&uuml; suyu h&uuml;rmetine beni affetmenizi istiyorum!&quot;</p>\r\n\r\n<p>\r\n	Hazret g&uuml;l&uuml;mseyerek &quot;Gidebilirsin&quot; buyurdular, &quot;Seni affettim! Artık serbestsin!&quot;</p>\r\n\r\n<p>\r\n	-*-</p>\r\n\r\n<p>\r\n	Yaşlı sahabe abdest almakla meşguld&uuml;...</p>\r\n\r\n<p>\r\n	Ama abdestini yanlış almadaydı.</p>\r\n\r\n<p>\r\n	Bu sırada orada bulunan peygamber &ccedil;i&ccedil;ekleri, hemen kollarını sıvayarak ona yaklaştılar:</p>\r\n\r\n<p>\r\n	- Amca! Biz abdest alacağız, siz hakem olun, hangimizin abdestinin daha doğru olduğunu s&ouml;yleyin!</p>\r\n\r\n<p>\r\n	Yaşlı adam merakla onları izlemeye başladı. Her ikisi de abdest aldıktan sonra &quot;&Ccedil;ocuklar&quot; dedi, &quot;İkiniz de &ccedil;ok g&uuml;zel abdest aldınız, yanlış olan benim abdestimdi, şimdi ben de doğrusunu sizden &ouml;ğrenmiş oldum!&quot;</p>\r\n\r\n<p>\r\n	-*-</p>\r\n\r\n<p>\r\n	İnsanlığa rehber ve lider olmak &uuml;zere se&ccedil;ilmiş bulunan b&uuml;y&uuml;k insanlar, &ccedil;ocukluk &ccedil;ağında da b&uuml;y&uuml;kt&uuml;rler aslında; yaşları k&uuml;&ccedil;&uuml;k olsa da en karmaşık sosyal olayları bile kavrayıp halletmede g&uuml;&ccedil;l&uuml;k &ccedil;ekmezler...</p>\r\n\r\n<p>\r\n	K&uuml;&ccedil;&uuml;ğ&uuml;n b&uuml;y&uuml;ğe bir şey &ouml;ğretmesi pek zordur...</p>\r\n\r\n<p>\r\n	B&uuml;y&uuml;ğ&uuml;n k&uuml;&ccedil;&uuml;ğ&uuml; &ouml;ğretmen olarak kabullenmesi zordur. Zenginin fakiri, g&uuml;&ccedil;l&uuml;n&uuml;n zayıfı, &uuml;st&uuml;n astı &ouml;ğretmen kabul etmesi zor mu zordur...</p>\r\n\r\n<p>\r\n	Birinci gruptakiler, kendilerini daha &uuml;st&uuml;n g&ouml;r&uuml;rler &ccedil;&uuml;nk&uuml;...</p>\r\n\r\n<p>\r\n	&Ccedil;&uuml;nk&uuml; onlar daha b&uuml;y&uuml;kt&uuml;rler. G&uuml;n g&ouml;rm&uuml;ş, &ouml;m&uuml;r ge&ccedil;irmiştirler!</p>\r\n\r\n<p>\r\n	&Ccedil;&uuml;nk&uuml; onlar zengindirler.</p>\r\n\r\n<p>\r\n	&Ccedil;&uuml;nk&uuml; onlar &acirc;mirdirler...</p>\r\n\r\n<p>\r\n	Eğitim ve &ouml;ğretimin en &ouml;nemli şartı, &ouml;ğrencinin &ouml;ğretmeninin kendisinden daha bilgili olduğunu kabiulenmesi ve &ouml;ğretmenine itaat etmesidir ki bu şart onlarda yoktur!</p>\r\n\r\n<p>\r\n	Allah Resul&uuml;n&uuml;n biricik incileri, inanılmaz derecede basit ve kolay bir y&ouml;ntem kullanarak bu karmaşık sosyal m&uuml;şk&uuml;l&uuml; halledivermiş ve o m&uuml;kemmel terbiye ve ahl&acirc;klarıyla yaşlı adamın &quot;b&uuml;y&uuml;kl&uuml;k seddi&quot;ni kolayca aşarak onun &ouml;z benliğine ulaşmış ve ona &quot;doğruyu &ouml;ğretme&quot;yi başarmışlardı!</p>\r\n\r\n<p>\r\n	B&ouml;ylece gen&ccedil;lerin kendilerinden daha b&uuml;y&uuml;klere birşey &ouml;ğretmek istediklerinde bunu hangi y&ouml;ntemle yapmalarının daha sağlıklı ve başarılı olacağını da &ouml;ğretmiş oluyorlardı b&uuml;t&uuml;n insanlığa!</p>\r\n\r\n<p>\r\n	Bir gen&ccedil;, yaşlı bir insana kendisinin birşeyi doğrudan doğruya &ouml;ğretmesinin m&uuml;mk&uuml;n olmadığını bilmelidir.</p>\r\n\r\n<p>\r\n	Eğitim ve &ouml;ğretimin &ouml;zel yolu, yordamı vardır.</p>\r\n\r\n<p>\r\n	Peygamber &ccedil;i&ccedil;ekleri, b&ouml;ylece k&uuml;&ccedil;&uuml;klerin b&uuml;y&uuml;kleri nasıl eğitebileceğini &ouml;ğretmişlerdir b&uuml;t&uuml;n insanlığa.</p>\r\n\r\n<p>\r\n	-*-</p>\r\n\r\n<p>\r\n	Allah Resul&uuml; -saa- bu iki nadide armağana pek b&uuml;y&uuml;k bir sevgi ve saygı beslemedeydi.</p>\r\n\r\n<p>\r\n	Bir g&uuml;n o hazret minberde vaazla mşşgulken Hasaneyn Mescidunnebi&#39;ye geldiler.</p>\r\n\r\n<p>\r\n	İkisi de kırmızı elbise giymişti.</p>\r\n\r\n<p>\r\n	Hen&uuml;z y&uuml;r&uuml;meye başladıklarından d&uuml;şe kalka ilerliyorlardı.</p>\r\n\r\n<p>\r\n	Hz. Resulullah -saa- minberden inerek onlara yaklaştı, her ikisini de sevgiyle kucaklayıp minbere &ccedil;ıktı, bu iki peygamber &ccedil;i&ccedil;eğini dizlerini oturarak konuşmasına devam etti...</p>\r\n\r\n<p>\r\n	-*-</p>\r\n\r\n<p>\r\n	Mescidunnebi&#39;de ashap, Hz. Rebulullah&#39;ın -saa- imametinde yatsı namazını kılmadaydı.</p>\r\n\r\n<p>\r\n	Minik Hasan&#39;la H&uuml;seyin girdiler i&ccedil;eriye.</p>\r\n\r\n<p>\r\n	Yeni yeni y&uuml;r&uuml;meye başlamışlardı.</p>\r\n\r\n<p>\r\n	Safların arasından sıyrılıp dedelerini buldular.</p>\r\n\r\n<p>\r\n	Hz. Resulullah -saa- secdeye gittiğinde hazretin m&uuml;barek sırtına biniyorlardı.</p>\r\n\r\n<p>\r\n	Allah Resul&uuml; -saa- onları d&uuml;ş&uuml;rmemek i&ccedil;in &ouml;zen g&ouml;steriyor, yavaş&ccedil;a onları yere koyarak secdeden kalkıyordu.</p>\r\n\r\n<p>\r\n	Namazını tamamlayınca her ikisini de bağrına basıp &ouml;pt&uuml;, sevgiyle dizlerine oturtup yanaklarını okşadı.</p>\r\n\r\n<p>\r\n	Hz. Resulullah -saa- bineğe bindiğinde bu iki &ccedil;i&ccedil;eği de yanına alır, birini &ouml;ne, diğerini de terkine oturturdu.</p>\r\n\r\n<p>\r\n	-*-</p>\r\n\r\n<p>\r\n	Ebu Hureyre &quot;Hz. Resulullah&#39;ın -saa- H&uuml;seyn&#39;in ağzının suyunu emdiğini g&ouml;rd&uuml;m&quot; der &quot;Tıpkı bir hurmayı emer gibi&quot;...</p>\r\n\r\n<p>\r\n	&quot;Resulullah&#39;ın -saa- H&uuml;seyin&#39;le oynamayı &ccedil;ok sevdiğini bilirim. Bir defasında onun minik ayaklarını kendi ayağının &uuml;zerine koyup ellerinden tutarak &quot;Hadi bakalım&quot; dedi, &quot;Tırman dedenin omuzuna!&quot; H&uuml;seyin neşeyle o hazretin g&ouml;ğs&uuml;ne kadar tırmandı, hazret, minik H&uuml;seyni sevgiyle bağrına basıp &ouml;pt&uuml;kten sonra &quot;Ya Rabbi&quot; buyurdu, &quot;H&uuml;seyn&#39;imi sev... Ben onu &ccedil;ok sevmedeyim zira!..&quot;</p>\r\n\r\n<p>\r\n	-*-</p>\r\n\r\n<h2>\r\n	Hz. İmam H&uuml;seyin&#39;in -s- Evliliği</h2>\r\n\r\n<p>\r\n	İslam ordusu zaferle d&ouml;nd&uuml;ğ&uuml; Medine&#39;ye &ccedil;ok &ouml;nemli esirler getirmişti. İran Padişahı Şehriyar Yezdgerd&#39;in kızı da getirilen esirler arasındaydı. Babası onu bırakıp ka&ccedil;mış, ağabeyi &Ccedil;in&#39;e sığınmış ve prensesi tek başına bırakmışlardı. Kimsesizlerin en g&uuml;venilir sığınağı olan İslam dini, onun i&ccedil;in de en m&uuml;kemmel sığınak olacaktı.</p>\r\n\r\n<p>\r\n	Esirler arasında bir prensesin de olduğu haberi kısa zamanda b&uuml;t&uuml;n Medine&#39;ye yayılmıştı. Şehrin gen&ccedil; kızları onu g&ouml;rmek i&ccedil;in Mescid&#39;unnebi&#39;nin &ouml;n&uuml;ne toplanmış, kimi kadınlar da pencereden veya evlerinin damından esirleri seyretmeyi yeğlemişti.</p>\r\n\r\n<p>\r\n	Medine halkı, halife &Ouml;mer&#39;in İran prensesine nasıl davranacağını g&ouml;rebilmek i&ccedil;in Mescid&#39;unnebi&#39;ye akın ediyordu şimdi.</p>\r\n\r\n<p>\r\n	Halifeyle birka&ccedil; M&uuml;sl&uuml;manın, camide bulunduğu bir sırada esirler kervanı cami avlusuna getirildi. Kervandan sorumlu g&ouml;revlinin halifeye sunduğu raporda ş&ouml;yle deniliyordu:</p>\r\n\r\n<p>\r\n	&quot;Esirlerimiz arasında kral Yezdgerd&#39;in kızı da var. Horasan fatihi onu Medine&#39;ye getirmemizi tembihledi.&quot;</p>\r\n\r\n<p>\r\n	Prensesi halifenin yakınına oturttular. Bir yandan yol yorgunluğu, bir yandan esaretin acısıyla kıvranan prenses derin bir ah &ccedil;ekerek fars&ccedil;a birka&ccedil; kelime s&ouml;yledi. Onun kendisine hakaret ettiğini zanneden halife &quot;Ateşperest k&acirc;fir k&uuml;frediyor galiba!&quot; dedi. Bu sırada camide bulunan ilim şehrinin kapısı İmam Ali &quot;Yanılıyorsun, sakin ol&quot; dedi yavaş&ccedil;a &quot;bu kızcağız kendi ailesine beddua ediyor, &quot;yazıklar olsun H&uuml;rm&uuml;z, kızın esir d&uuml;şt&uuml;&quot; diye ileniyor.&quot;</p>\r\n\r\n<p>\r\n	Mescidunnebi&#39;de bulunan herkes afallamıştı.</p>\r\n\r\n<p>\r\n	İmam fars&ccedil;ayı nerede &ouml;ğrenmişti? Medine&#39;de fas&ccedil;a bilen kim vardı Selman&#39;dan başka?</p>\r\n\r\n<p>\r\n	Halife &Ouml;mer &quot;Bu kızı da diğer esirlerle birlikte esir pazarında satılığa &ccedil;ıkaralım!&quot; dedi.</p>\r\n\r\n<p>\r\n	İmam &quot;Bu hi&ccedil; doğru olmaz&quot; diyerek hatırlattı: &quot;Hz. Resulullah&#39;ın -saa- &quot;Kavimlerin ileri gelenleri elinize ge&ccedil;erse onlara saygılı davranın&quot; buyurduğunu unuttunuz mu?!&quot;</p>\r\n\r\n<p>\r\n	- Ne yapmamız gerekiyor o zaman? Bu kıza nasıl davranmalıyız şimdi?</p>\r\n\r\n<p>\r\n	- Bunu kendisine bırakalım. İstediği birini se&ccedil;ip onunla evlensin!</p>\r\n\r\n<p>\r\n	Hz. Resulullah -saa- ilmin şehri, Hz. Ali de -s- bu emsalsiz şehrin kapısıydı. M&uuml;sl&uuml;manlar, ona akıl danışanın batıla d&uuml;şmeyeceğini biliyorlardı, &ccedil;&uuml;nk&uuml; bizzat Hz. Resulullah&#39;tan -saa- duymuşlardı bunu.</p>\r\n\r\n<p>\r\n	Kral Yezdgerd&#39;in kızına, meseleyi anlattılar.</p>\r\n\r\n<p>\r\n	Hi&ccedil; ummadığı bir teklifti bu.</p>\r\n\r\n<p>\r\n	O d&ouml;nemlerde d&uuml;nyanın hi&ccedil;bir beldesinde esire b&ouml;yle davranılmıyordu.</p>\r\n\r\n<p>\r\n	Esirler ya takas edilir, ya parayla satın alınıp k&ouml;le olarak kullanılır, ya da &ouml;ld&uuml;r&uuml;l&uuml;rlerdi...</p>\r\n\r\n<p>\r\n	Bu, İslam dininin eşsiz prensipleri ve şefkat dolu kanunlarıyla ilk tanışıklığı oldu prensesin...</p>\r\n\r\n<p>\r\n	Camideki &ccedil;ehreleri tek tek s&uuml;zmeye başladı.</p>\r\n\r\n<p>\r\n	Kimdi bunlar acaba?</p>\r\n\r\n<p>\r\n	Mesleği neydi şunun? Ahlakı nasıldı &ouml;tekinin?<br />\r\n	Şu diğerinin huyu nasıldı acaba?</p>\r\n\r\n<p>\r\n	Kimsesiz gariplere nasıl davranılırdı bu kavmin arasında?</p>\r\n\r\n<p>\r\n	Bunları bilmiyordu...</p>\r\n\r\n<p>\r\n	Birden, g&ouml;z&uuml; bir gence takıldı.</p>\r\n\r\n<p>\r\n	Oradakilerden &ccedil;ok farklıydı.</p>\r\n\r\n<p>\r\n	O g&uuml;ne kadar tanıdığı herkesten farklı bir &ccedil;ehreydi bu.</p>\r\n\r\n<p>\r\n	Onsekizinden fazla olmadığı belliydi, ama asırlarca yaşamış&ccedil;asına vakur ve olgundu. Fevkalade g&uuml;zeldi. Ama g&uuml;zelliğinden başka birşey vardı onda insanı cezbeden... Aşin&acirc;ydı &acirc;deta... Kimsede olmayan bir nur vardı onda...</p>\r\n\r\n<p>\r\n	Genellikle erkekler el&ccedil;ilikte bulunur kız istemeye giderlerdi.</p>\r\n\r\n<p>\r\n	Şimdi durum tam tersine bir kaderle karşı karşıya getirmişti onu.</p>\r\n\r\n<p>\r\n	Evleneceği erkeğe onun teklifte bulunması gerekiyordu.</p>\r\n\r\n<p>\r\n	Ya onu reddedecek olursa?</p>\r\n\r\n<p>\r\n	Ama hayır, onun g&ouml;zlerinde b&uuml;y&uuml;k insanlara mahsus bir ışık vardı.</p>\r\n\r\n<p>\r\n	Prenses &uuml;rkek adımlarla yaklaşıp elini İmam H&uuml;seyin&#39;in başı &uuml;zerinde tuttu.</p>\r\n\r\n<p>\r\n	B&uuml;t&uuml;n bir cami tekbir sesleriyle g&uuml;rlemiş, herkes onu bu isabetli se&ccedil;imi i&ccedil;in takdir etmişti.</p>\r\n\r\n<p>\r\n	Ve kader ne kadar da şaşırtıcıydı ger&ccedil;ekten... Kralın kızı, Peygamberin evladına kısmet olmuştu!...</p>\r\n\r\n<p>\r\n	Hz. H&uuml;seyin bu yabancı prensesin teklifini kabullenerek onunla evlendi.</p>\r\n\r\n<p>\r\n	Şehrb&acirc;nu, İmam H&uuml;seyin&#39;e nur topu gibi bir oğlan &ccedil;ocuğu doğurdu. İmam&#39;ın soyu bu evladından y&uuml;r&uuml;yecek ve İmamet nuru onun alnında parlayacaktı. Adını Ali koydular. &Ccedil;ok ibadet ettiği i&ccedil;in daha sonraları &quot;Zeynul&acirc;bidin&quot; denilecekti ona: &quot;İbadet edenlerin s&uuml;s&uuml;, ziyneti!&quot;</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin&#39;in -s- hayatı kısa oldu, ama Şehrb&acirc;nu Hatun&#39;un hayatı &ccedil;ok daha kısa... Bu vefakar anne, Ehl-i Beyt-i Resulullah&#39;ın -saa- nadide imamlarının d&ouml;rd&uuml;nc&uuml;s&uuml; olan ilk evladı Hz. İmam Seccad Ali bin H&uuml;seyin&#39;i -s- d&uuml;nyaya getirdikten sonra d&uuml;nyadan g&ouml;&ccedil;t&uuml;...</p>\r\n\r\n<p>\r\n	Şehrb&acirc;nu Hatun &acirc;deta ilah&icirc; bir g&ouml;revi yerine getirmekle memur edilmiş ve Ali&#39;sini d&uuml;nyaya getirdikten sonra g&ouml;&ccedil;&uuml;vermişti d&uuml;nyadan...</p>\r\n\r\n<p>\r\n	Gurbetten beka diyarına... Her insanın anayurdu olan ahiret yurduna.</p>\r\n\r\n<p>\r\n	Ve bu, kaderin acı bir cilvesiydi Hz. Seccad -s- i&ccedil;in... D&uuml;nyaya ayak basar basmaz &ouml;ks&uuml;z kalmak &ccedil;ok acıydı elbet.</p>\r\n\r\n<p>\r\n	Ama Kerbel&acirc;&#39;yı yaşamak &ccedil;ok daha b&uuml;y&uuml;k bir acı olacaktı onun i&ccedil;in.</p>\r\n\r\n<p>\r\n	Bu nedenledir ki Şehrb&acirc;nu Hatun, o b&uuml;y&uuml;k musibeti g&ouml;rmeden g&ouml;&ccedil;t&uuml;ğ&uuml; i&ccedil;in şanslı sayılacaktı yıllar sonra...</p>\r\n\r\n<p>\r\n	-*-</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin&#39;in -s- bir eşi de Leyl&acirc; H&acirc;tun&#39;du. Bu yiğit kadından yiğit mi yiğit bir oğlu oldu İmam&#39;ın...</p>\r\n\r\n<p>\r\n	Yiğit, bahadır, erkek g&uuml;zeli, ahlak ve erdem tims&acirc;li... Onu g&ouml;ren Hz. Resulullah&#39;ı -saa- g&ouml;rm&uuml;ş gibi olurdu. İnsanlar i&ccedil;inde Hz. Resulullah&#39;a -saa- en &ccedil;ok benzeyendi o... V&uuml;cudu, ruhu, ahlakı, hatta sesi, y&uuml;r&uuml;y&uuml;ş&uuml;, oturuşu ve... Herşeyiyle Resulullah&#39;ın -saa- tıpatıp aynıydı Aliekber...</p>\r\n\r\n<p>\r\n	Hz. Resulullah&#39;ı -saa- &ouml;zleyen yaşlı sahabelerle, o hazreti g&ouml;rmeyen ve onu g&ouml;r&uuml;p seyretmek isteyenleri Aliekber&#39;in yanına getirirlerdi... Onu g&ouml;ren, Hz. Resulullah&#39;ı -saa- g&ouml;r&uuml;rd&uuml; &acirc;deta... Leyla Hatun&#39;un Ali&#39;siyle Amine Hatun&#39;un Muhammed&#39;i -saa- bir elmanın iki yarısı gibiydi &ccedil;&uuml;nk&uuml;.</p>\r\n\r\n<p>\r\n	Aliekber&#39;in Kerbel&acirc;&#39;da g&ouml;sterdiği yiğitlik ve yarattığı kahramanlıklar kıyamete değin dillere destan olacaktı.</p>\r\n\r\n<p>\r\n	O, Hz. H&uuml;seyin&#39;in -s- b&uuml;y&uuml;k oğlu olduğu i&ccedil;in adına bir de &quot;b&uuml;y&uuml;k&quot; anlamına gelen &quot;Ekber&quot;i eklemişlerdi.</p>\r\n\r\n<p>\r\n	Kerbel&acirc;&#39;da şehid d&uuml;şen yiğit Aliekber&#39;in annesi Leyla Hatun Urve bin Mesud&#39;un torunlarından olan Ebu Murre Sakaf&icirc;&#39;nin kızıdır.</p>\r\n\r\n<p>\r\n	Leyla&#39;nın ceddi olan Urve, Sakafi aşiretinin reisi olup Taif&#39;te yaşardı. sadece Sakafiler arasında değil, b&uuml;t&uuml;n arap kavmi arasında yiğitlik ve mertliğiyle &uuml;n salmıştı. Urve, bizzat Hz. Resulullah&#39;ın -sav- huzuruna varıp M&uuml;sl&uuml;man olmuş, Medine&#39;den Taif&#39;e d&ouml;nd&uuml;ğ&uuml;nde kendi kavmini İslam&rsquo;a davet etmişti. Sakıfoğulları ona şiddetle karşı &ccedil;ıkmış, onunla savaşa tutuşmuş ve nihayet bir sabah namazında onu şehid etmişlerdi.</p>\r\n\r\n<p>\r\n	Evet, Urve, yabancılar ve d&uuml;şmanlar tarafından değil, kendi kabilesi, kendi akrabaları tarafından &ouml;ld&uuml;r&uuml;lm&uuml;şt&uuml;r, tıpkı torunu Aliekber ve yiğit babası Hz. H&uuml;seyin -s- gibi.</p>\r\n\r\n<p>\r\n	Hz. İmam H&uuml;seyn&#39;i -s- şehid edenler ne Romalı hırıstiyanlardı, ne de Hayber yahudileri... M&uuml;sl&uuml;man olduğunu s&ouml;yleyen ve Hz. Resulullah&#39;ın -saa- s&uuml;nnetine uyduğunu ve o hazretin halifesi olduğunu iddia edenler tarafından &ouml;ld&uuml;r&uuml;ld&uuml; o da... Ve &ccedil;oğu, akrabası veya mahalle arkadaşıydı...</p>\r\n\r\n<p>\r\n	Evet, Leyl&acirc; Hatun da &ccedil;ok yaşamadı, sevgili H&uuml;seyn&#39;iyle Aliekber&#39;inin acısını g&ouml;rmeye dayanamazdı Leyla... Şehrbanu gibi o da gen&ccedil; yaşta d&uuml;nyayı terkedip bek&acirc; diyarına g&ouml;&ccedil;t&uuml; ve arap kabilelerinin Leyla Hatunu&#39;yla, acem beldesinin Şehrb&acirc;nu Hatunu, ahiret yurdunda H&uuml;seyn&#39;leriyle Ali&#39;lerini beklemeye başladılar.</p>\r\n\r\n<p>\r\n	Ve &ccedil;ok ge&ccedil;meden onlar da kavuştular birbirlerine... Başı dik, alnı a&ccedil;ık ve Rablerinin huzurunda &quot;O&#39;nun rızasını en m&uuml;kemmel şekilde kazanmış olarak!&quot;</p>\r\n\r\n<p>\r\n	-*-</p>\r\n\r\n<p>\r\n	Rubab -veya R&ucirc;b&acirc;be- Hatun da Hz. İmam H&uuml;seyin&#39;in -s- eşiydi.</p>\r\n\r\n<p>\r\n	Ama o, H&uuml;seyn&#39;ini -s- yalnız bırakıp &ccedil;abucak g&ouml;&ccedil;medi d&uuml;nyadan. Kerbel&acirc;&#39;ya kadar sevgili H&uuml;seyn&#39;iyle birlikteydi o, Aşura&#39;yı onunla birlikte yaşadı, o inanılmaz kıyamet sahnesine tanık oldu ve H&uuml;seyn&#39;inin mesajını Medine&#39;ye taşıdı.</p>\r\n\r\n<p>\r\n	Vefa ve sadakat timsali olan bu b&uuml;y&uuml;k kadın, Hz. İmam H&uuml;seyn&#39;in -s- şehadetinden sonra evlenmedi, &ouml;l&uuml;nceya kadar İmam&#39;ı ve &Acirc;şura&#39;yı anıp durdu, hakkı ve hakikati anlatan canlı bir tarih oldu ve cennet-i &acirc;la&#39;da H&uuml;seyn&#39;ine -s- kavuşuncaya kadar onunb&uuml;y&uuml;k davasının yılmaz eri kesildi.</p>\r\n\r\n<p>\r\n	Rubab Hatun, &uuml;nl&uuml; Emre&#39;el Kays-ı Kelb&icirc;&#39;nin kızıdır.</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyn&#39;in -s- &uuml;nl&uuml; bilge kızı Sakine&#39;yle, kundakta şehid edilen minik Abdullah&#39;ının anneleri bu b&uuml;y&uuml;k kadındır işte.</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyn&#39;i -s- şehid eden azgın ve zalim kavim, Rubab Hatun&#39;u bir savaş esiri gibi zincirlere bağlayıp Şam&#39;a g&ouml;t&uuml;rd&uuml;ler.</p>\r\n\r\n<p>\r\n	Acılarla dolu esaret hayatından sonra Medine&#39;ye d&ouml;nen Rubab Hatun burada Hz. İmam H&uuml;seyin -s- i&ccedil;in yas ve taziye toplantıları d&uuml;zenledi. &Ouml;l&uuml;nceye kadar bir kez olsun onun g&uuml;ld&uuml;ğ&uuml; g&ouml;r&uuml;lmedi, gece g&uuml;nd&uuml;z Kerbel&acirc;&#39;yı hatırlayıp &quot;Ya H&uuml;seyn!&quot; nidalarıyla &acirc;ğladı. Arap kabilelerinin b&uuml;y&uuml;kleri onunla evlenmek i&ccedil;in el&ccedil;iler g&ouml;nderdiler &quot;Peygamber&#39;in gelini olana, başkalarının gelini olmak yakışmaz&quot; diyerek hepsini geri &ccedil;evirdi.</p>\r\n\r\n<p>\r\n	Rubab Hatun İmam H&uuml;seyin&#39;in -s- acısıyla o hazretin şehadetinden sonra bir yıldan fazla yaşayamadı, bu bir yılı da herg&uuml;n İmam&#39;a ağlamak ve Kerbel&acirc; şehidlerini anmakla ge&ccedil;ti, Peygamber ailesinin katillerini lanetledi, Emevilerin &ccedil;irkin y&uuml;z&uuml;n&uuml; insanlara g&ouml;stermeye &ccedil;alıştı. Bu bir yıl boyunca yemeden i&ccedil;meden kesildi, sıcağa soğuğa aldırmadı &quot;H&uuml;seyin&quot; adını dilinden d&uuml;ş&uuml;rmedi, g&ouml;z&uuml;n&uuml;n pınarları kuruncaya kadar ağladı ve nihayet bir yılını doldurmadan &quot;H&uuml;seyin&quot; diye diye H&uuml;seyn&#39;ine kavuştu.</p>\r\n\r\n<p>\r\n	Hz. İmam H&uuml;seyn&#39;in -s- Rubab Hatun&#39;la kızı Sakine i&ccedil;in s&ouml;ylediği iki beyit &uuml;nl&uuml;d&uuml;r; bu iki beytin t&uuml;rk&ccedil;esi mealen ş&ouml;yle:</p>\r\n\r\n<p>\r\n	&quot;Canıma andolsun ki ben</p>\r\n\r\n<p>\r\n	Rubab&#39;la Sakine&#39;nin misafir edildiği bir evi pek severim!</p>\r\n\r\n<p>\r\n	O ikisini pek severim ben ve kınanmam bu y&uuml;zden</p>\r\n\r\n<p>\r\n	Canım da fedadır onlara, malım da</p>\r\n\r\n<p>\r\n	Hi&ccedil;birşeyimi esirgemem o ikisinden!&quot;</p>\r\n\r\n<p>\r\n	-*-</p>\r\n\r\n<h2>\r\n	İmam H&uuml;seyin -s- Pek Mert Ve C&ouml;mertti</h2>\r\n\r\n<p>\r\n	Ceddi Hz. Muhammed&#39;in -saa- b&uuml;y&uuml;k vasıfları Hz. Ali&#39;yle Hz. F&acirc;tıma&#39;nın -s- eğitim ve terbiyesi Hz. H&uuml;seyin&#39;de -s- toplanmış ve onu mertlik, yiğitlik, fedakarlık, c&ouml;mertlik, fazilet ve erdemin timsali kılmıştı.</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin -s- de ceddi hz. Resulullah -saa-, babası Ali&#39;yyul Murtaza ve annesi Sıddık&acirc;-i K&uuml;br&acirc; F&acirc;tım&acirc;-ı Zehr&acirc; selamullah aleyh&acirc; gibi eşsiz bir insan, inanılmaz bir kişilikti...</p>\r\n\r\n<p>\r\n	... &Uuml;same&#39;yle, İmam H&uuml;seyin&#39;in -s- hi&ccedil;bir dostluğu yoktu, arası da hi&ccedil; iyi değildi İmamla. Kendisini İmam H&uuml;seyin&#39;den -s- &uuml;st&uuml;n g&ouml;r&uuml;r, &quot;ben, Hz. Resulullah&#39;ın -saa- oğulluğu şehid Zeyd&#39;in evladıyım!&quot; diyerek &ouml;v&uuml;n&uuml;rd&uuml;, &quot;Hz. Resulullah -saa- &ccedil;ok gen&ccedil; olduğum halde Ebubekir, &Ouml;mer ve Osman&#39;ın her &uuml;&ccedil;&uuml;n&uuml; de benim komutama vermiştir!&quot; diyerek herkese b&uuml;y&uuml;kl&uuml;k taslardı.</p>\r\n\r\n<p>\r\n	&Uuml;same, İmam H&uuml;seyin&#39;le -s- kendisini aynı kefeye koymakta, &quot;ben de onun gibi Hz. Resulullah&#39;ın -saa- torunuyum, onun benden farklı tarafı nedir? demekteydi.</p>\r\n\r\n<p>\r\n	H&uuml;seyin, Ali&#39;nin -s- oğluysa, o da Zeyd&#39;in oğluydu!</p>\r\n\r\n<p>\r\n	H&uuml;seyin m&uuml;cahidlerin imamı olmuşsa o da İslam ordularının komutanı olmuştu!</p>\r\n\r\n<p>\r\n	Ve &Uuml;same de bir&ccedil;okları gibi kendisini Peygamber&#39;in Ehl-i Beyt&#39;iyle bir, hatta onlardan daha &uuml;st&uuml;n g&ouml;rme hatasına d&uuml;şm&uuml;ş, nefsinin enaniyetine kapılıvermişti.</p>\r\n\r\n<p>\r\n	Bir g&uuml;n &Uuml;same&#39;nin hastalanıp yatağa d&uuml;şt&uuml;ğ&uuml;n&uuml; haber verdiler İmam H&uuml;seyn&#39;e. İmam, hemen kalkıp onun ziyaretine gitti. &Uuml;same, ağır bir borcun altına girmişti, İmamı g&ouml;rd&uuml;ğ&uuml;nde &quot;bu borcumu &ouml;deyemeden &ouml;lmek istemezdim&quot; deyince İmam -s- borcunun miktarını sordu, &Uuml;same &quot;Altmışbin dirhem!&quot; dedi. İmam &quot;İ&ccedil;in rahat olsun&quot; buyurdu, &quot;Sen &ouml;lmeden bu borcunu &ouml;demeyi ben taahh&uuml;t ediyorum!&quot; Ve İmam, verdiği s&ouml;z&uuml; tutarak &Uuml;same&#39;nin b&uuml;t&uuml;n bor&ccedil;larını onun adına &ouml;dedi ve &Uuml;same&#39;yi bor&ccedil;lu &ouml;lmekten kurtardı.</p>\r\n\r\n<p>\r\n	İşte burada İmam H&uuml;seyin&#39;in -s- yolu, iddiacı inkılab&ccedil;ı komutanlardan da ayrılıyordu. Bu olayın da verdiği ipu&ccedil;ları dikkate alındığında, İmam H&uuml;seyin&#39;de devrimci ge&ccedil;inen beşer&icirc; ekollerin &ouml;nc&uuml;lerinde g&ouml;r&uuml;lmeyen &ccedil;ok &ouml;zel bir haslet ve meleke olduğu g&ouml;r&uuml;l&uuml;r: İster Lenin, Mao, Allende, Che Guevera vb. gibi sol olsun, ister Franco, Abdulkerim Reyfi, Enver Paşa, Atat&uuml;rk, Abdulkadir Cezayiri vb. gibi sağ eğilimli devrim ve inkılap isimleri olsun, o hazretle kıyaslanabilmeleri bile m&uuml;mk&uuml;n değildir. İmam H&uuml;seyin &Uuml;same olayında &ccedil;ok farklı bir ahlak ve erdem &ouml;rneği sergilemekte ve hem dostuna, hem d&uuml;şmanına iyilikte bulunmaktadır. Salt inkılap ve devrim adamı olarak bilinenlerse dostlarına karşı sevecen, d&uuml;şmanlarına karşıysa acımasız ve serttirler.</p>\r\n\r\n<p>\r\n	Hz. H&uuml;seyin&#39;in -s- yolu &quot;cihad&quot;ve &quot;m&uuml;cahede&quot; yoludur, devrimcilik yolu değil...</p>\r\n\r\n<p>\r\n	-*-</p>\r\n\r\n<p>\r\n	Bir bedevi Arap Medine&#39;ye gelip şehrin en c&ouml;mert insanının kim olduğunu sordu &quot;H&uuml;seyin bin Ali&quot;dediler.</p>\r\n\r\n<p>\r\n	Bedevi, İmam H&uuml;seyin&#39;i -s- camide buldu, namaz kılmakla meşguld&uuml;. Bedevi, İmam&#39;ın namazını bitirmesini bekledi, selam verir vermez derdini anlatıp &quot;Size bel bağlayan pişman olmazmış dediler&quot; diye ekledi.</p>\r\n\r\n<p>\r\n	İmam -s- kalkıp evinin yolunu tuttu, bedevi de onu izlemedeydi. İmam evine ulaştığında bedevi kapıda durmuş, İmam i&ccedil;eri girmişti. &Ccedil;ok kısa bir s&uuml;re sonra İmam, i&ccedil;inde d&ouml;rtbin dinar sarılı bir boh&ccedil;ayla geri d&ouml;n&uuml;p onu bedeviye verdi ve eğer az olursa onu affetmesini istedi! Bedevi neye uğradığını şaşırmıştı, boh&ccedil;ayı alıp &quot;B&ouml;ylesine mert bir insanın g&uuml;n&uuml;n birinde toprağın bağrına gitmesi yazık olmaz mı?&quot; diyerek şu mealde bir şiir okudu: &quot;Mertlik &ouml;l&uuml;r m&uuml; hi&ccedil;? C&ouml;mertlik toprağın altında kalır mı? İnsanlığını toprağa g&ouml;mebilmek m&uuml;mk&uuml;n m&uuml;d&uuml;r insanın? Mertlik g&uuml;neşe benzer, geceleri g&uuml;nd&uuml;ze &ccedil;evirip insanların yolunu aydınlatır.&quot;</p>\r\n\r\n<p>\r\n	-*-</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin -s- şehid d&uuml;şt&uuml;kten sonra onu toprağa vermeye gelenler sırtında koyu nasırlar g&ouml;rd&uuml;ler, İmam Seccad &quot;Babam geceleri sırtında yoksullarla yetimlere yiyecek taşırdı&quot; dedi, &quot;ceddimiz Emir&#39;el M&uuml;minin Ali&#39;den -s- Ehl-i Beyt imamlarına intikal eden hasletlerden biridir bu!&quot;</p>\r\n\r\n<p>\r\n	Bu noktada da m&uuml;cahidle inkılap&ccedil;ının yolları ayrılmaktadır: M&uuml;cahid yoksula ve fakire zaman ayırıp onlarla uğraşır, yardım eder, devrimciyse yoksullara yardım etmediği gibi &quot;bu yardım yoksulların sosyal patlamasını ve devrim fitilinin ateşlenmesini &ouml;nler&quot; diyerek b&ouml;yle bir yardımda bulunmak isteyenlere de engel olur.</p>\r\n\r\n<p>\r\n	M&uuml;cahid, hem bireyin saadetini ister, hem toplumun.</p>\r\n\r\n<p>\r\n	Devrimciyse &quot;Birey topluma feda edilmelidir&quot; der.</p>\r\n\r\n<p>\r\n	Sahi, bireyler topluma feda edildiğinde toplum kalır mı ortada?</p>\r\n\r\n<p>\r\n	-*-</p>\r\n\r\n<p>\r\n	Bir g&uuml;n İmam H&uuml;seyin -s- sokaktan ge&ccedil;erken kuru ekmek yiyen birka&ccedil; yoksul g&ouml;rd&uuml;; selam verdi. Onlar hazretin selamını alıp sofralarına buyur ettiler. İmam neşeyle onların sofrasına oturup &quot;Yediğiniz şey sadaka olmasaydı ben de sizinle yerdim&quot; buyurdu, &quot;Ama biz Ehl-i Beyt&#39;e sadaka haram edilmiştir.&quot; Sonra da onları evine davet etti, hep birlikte İmam&#39;ın -s- evine gittiler. İmam, evde ne varsa sofraya getirilmesini buyurdu, onları bizzat ağırladı, karınlarını iyice doyurup herbirine yeni giyecek ve bir miktar da para verdi.</p>\r\n\r\n<p>\r\n	-*-</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin&#39;den -s- şu rivayet aktarılır:</p>\r\n\r\n<p>\r\n	Ceddim Resulullah&#39;ın -saa- ş&ouml;yle buyurduğunu bilirim: Namazdan sonra en iyi amel, g&uuml;nah olmaması şartıyla bir m&uuml;mini hoşnut edip onu sevindirmektir. Bir g&uuml;n, bir k&ouml;pekle yemek yiyen bir k&ouml;le g&ouml;rd&uuml;m, nedenini sorduğumda &quot;Ey Allah Resul&uuml;&#39;n&uuml;n oğlu&quot; dedi, &quot;&Ccedil;ok kederliyim, bu hayvancağızı hoşnut edersem Rabbimin de beni hoşnut edeceğini ummaktayım! Benim efendim olan zat bir yahudidir, ondan ayrılabileceğim anın arzusuyla yaşıyorum ben!&quot;</p>\r\n\r\n<p>\r\n	K&ouml;lenin bu s&ouml;z&uuml; &uuml;zerine İmam H&uuml;seyin -s- onun efendisine gidip ikiy&uuml;z dinar vererek bu k&ouml;leyi satın almak istediğini s&ouml;yledi. Onun, İslam Peygamberinin evladı olduğunu g&ouml;ren adamcağız &quot;O k&ouml;le sizin kademinize feda olsun&quot; dedi, &quot;Sizi hoşnut edecekse şu bağı da ona bağışlıyor, ikiy&uuml;z dinarınızı da size iade ediyorum!&quot; İmam &quot;Ben de bunu size bağışlıyorum&quot; buyurdu, yahudi bu bağışı kabul ettiğini ve onu k&ouml;lesine bağışladığını s&ouml;yledi, İmam &quot;Ben de k&ouml;leyi azad ediyor ve bu malları olduğu gibi ona bağışlıyorum&quot; buyurdu.</p>\r\n\r\n<p>\r\n	Bu sahneye şahid olan ve olayı ilgiyle izleyen ev sahibinin zevcesi hemen kelime-i şehadet getirip M&uuml;sl&uuml;man oldu, &quot;Bu iyiliklere karşılık ben de mihriyemi kocama bağışlıyorum&quot; dedi. Bunu duyan yahudi, &quot;Ben de İslam dinini kabul ettim&quot; diyerek M&uuml;sl&uuml;man oldu ve evini hanımına bağışladı.</p>\r\n\r\n<p>\r\n	B&uuml;t&uuml;n bunlar İmam H&uuml;seyin&#39;in -s- hayırsever bir adımıyla bir g&uuml;nde olup bitivermişti: Bir k&ouml;le azad olmuş, bir ihtiya&ccedil; sahibinin ihtiyacı giderilmiş, iki kafir M&uuml;sl&uuml;man olmuş, bir karı-koca arasındaki sevgi bağı g&uuml;&ccedil;lenmiş, samimiyet doğmuş ve niceden beridir kocasına sadık bir eş olan emektar bir kadın, bir evin maliki oluvermişti!...</p>\r\n\r\n<p>\r\n	-*-</p>\r\n\r\n<p>\r\n	Amr bin &Acirc;s&#39;ın oğlu Abdullah&#39;ın sahabenin zahidlerinden olduğu s&ouml;ylenir. Rivayete g&ouml;re bir g&uuml;n İmam H&uuml;seyin&#39;le -s- karşılaşan Abdullah, orada bulunanlara d&ouml;nerek &quot;G&ouml;klerde, yery&uuml;z&uuml; ehli arasında en sevilen insanı g&ouml;rmek isteyenler buna baksınlar!&quot; dedi ve esefle ekledi: &quot;Ama ben, Sıffin olaylarından sonra onunla hi&ccedil; konuşamadım artık!&quot;</p>\r\n\r\n<p>\r\n	Onun bu s&ouml;z&uuml;n&uuml; duyan sahabeden biri (Ebu Said) Abdullah&#39;ın elinden tutup onu İmam H&uuml;seyin&#39;in -s- yanına g&ouml;t&uuml;rd&uuml;. İmam &quot;Sen&quot; dedi, &quot;Benim, yery&uuml;z&uuml;n&uuml;n g&ouml;k ehli arasında en sevileni olduğumu bile bile Sıffin&#39;de bana ve babama karşı kılı&ccedil; &ccedil;ekip bizimle savaştın... Şunu bilmeni isterim: Allah&#39;a yemin ederim ki babam benden daha &uuml;st&uuml;nd&uuml;!&quot;</p>\r\n\r\n<p>\r\n	Abdullah ne diyeceğini bilemiyordu &quot;Babam &ouml;yle emretti, ben de ona itaat ettim&quot; dedi, &quot;Babamıza itaat etmemizi bizzat peygamber emretmedi mi bize?&quot;</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin -s- bakışlarını Abdullah&#39;a dikerek &quot;Ama&quot; buyurdu, &quot;Kur&#39;an-ı Kerim&#39;de de &quot;Eğer sizi kafir etmek isterlerse anne babanızı dinlemeyin&quot; buyruluyor!&quot;.. Kaldı ki bizzat Hz. Resulullah&#39;ın -saa- &quot;G&uuml;nah konusunda kimseye itaat edilemez!&quot; buyurduğunu da duymuşsundur. Bu durumda Allah&#39;ın kullarını razı etmek i&ccedil;in O&#39;nun g&uuml;nah ve haram kıldığı şeyleri yapabilir mi bir M&uuml;sl&uuml;man?&quot;</p>\r\n\r\n<p>\r\n	-*-</p>\r\n\r\n<p>\r\n	Bir g&uuml;n İmam H&uuml;seyin&#39;in -s- kapısını &ccedil;alan bir arap, paraya ihtiyacı olduğunu ve Peygamber&#39;in -saa- Ehl-i Beyt&#39;inden -s- yardım istemeye geldiğini s&ouml;yledi.</p>\r\n\r\n<p>\r\n	Kısa bir sohbetten sonra onun edebiyat&ccedil;ı ve yazar olduğunu &ouml;ğrenen İmam &quot;Babam Ali&#39;den her insanın değerinin yaptığı iyi işlerle &ouml;l&ccedil;&uuml;lmesi gerektiğini duydum&quot; buyurarak ş&ouml;yle dedi:</p>\r\n\r\n<p>\r\n	- Ceddim Resulullah da -saa- &quot;İnsanlara, bilgileri ve liyakatleri miktarınca iyilik ediniz buyurmuştur. Binaenaleyh ben de &uuml;&ccedil; soru soracağım sana; &uuml;&ccedil;&uuml;n&uuml; de bilirsen, şimdi elime ulaşan şu altın ak&ccedil;e dolu keseyi vereceğim sana! Eğer ikisini bilirsen 2/3&#39;&uuml;n&uuml;, birini bilirsen 1/3&#39;&uuml;n&uuml; vereceğim!</p>\r\n\r\n<p>\r\n	Adamcağız hem mah&ccedil;up olmuş, hem afallamıştı. Boynunu b&uuml;k&uuml;p:</p>\r\n\r\n<p>\r\n	- İlmin kaynağı sizsiniz! dedi. Ama eğer gerekli g&ouml;r&uuml;yorsanız sorun. Allah dilerse cevaplamaya &ccedil;alışırım!</p>\r\n\r\n<p>\r\n	İmam tebess&uuml;m ederek sordu.</p>\r\n\r\n<p>\r\n	- En iyi amel nedir?</p>\r\n\r\n<p>\r\n	- İman!</p>\r\n\r\n<p>\r\n	- İnsanı mahvolmaktan ne kurtarır?</p>\r\n\r\n<p>\r\n	- Allah&#39;a g&uuml;venmek.</p>\r\n\r\n<p>\r\n	- İnsanın s&uuml;s&uuml;-g&uuml;zelliği nedir?</p>\r\n\r\n<p>\r\n	- Sabırla i&ccedil;i&ccedil;e olan ilim.</p>\r\n\r\n<p>\r\n	- Ya olmazsa?</p>\r\n\r\n<p>\r\n	- C&ouml;mertlikle i&ccedil;i&ccedil;e bir servet ve zenginlik.</p>\r\n\r\n<p>\r\n	- Ya olmazsa?</p>\r\n\r\n<p>\r\n	- Diren&ccedil; e tahamm&uuml;lle i&ccedil;i&ccedil;e bir fakirlik.</p>\r\n\r\n<p>\r\n	- Ya o da olmazsa?</p>\r\n\r\n<p>\r\n	- O zaman bir yıldırımın tepesine d&uuml;ş&uuml;p onu oracıkta yakıp k&uuml;l etmesi yaşamasından daha iyidir!</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin -s- g&uuml;l&uuml;mseyerek elindeki altın ak&ccedil;e dolu keseyi ona verdi, bir de y&uuml;z&uuml;k hediye etti ona. Kesede bin altın vardı, y&uuml;z&uuml;ğ&uuml;n değeri 200 g&uuml;m&uuml;ş ak&ccedil;e ediyordu. Bedevi, hi&ccedil; beklemediği bunca ihsan karşısında bir an afalladı, kendine geldiğinde ilk s&ouml;z&uuml; &quot;Allah, risaletini kime vereceğini daha iyi bilir!&quot; oldu.</p>\r\n\r\n<p>\r\n	-*-</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin -s- ağabeyi İmam Hasan&#39;a -s- fevkalade saygı g&ouml;sterir, onunla asla tartışmaz, onun her dediğini uygulardı. İkisinin de hayatta olduğu d&ouml;nemlerde bu iki Ehl-i beyt imamı arasında bir kez olsun anlaşmazlığa şahid olmadı kimse, iki kardeş, bir kez olsun kırılmadı yekdiğerine! İmam Hasan&#39;ın -s- yaptığı İmam H&uuml;seyin&#39;in -s- kabul&uuml;yd&uuml;, İmam H&uuml;seyin&#39;in yaptığı da İmam Hasan&#39;ın!</p>\r\n\r\n<p>\r\n	Ehl-i Beyt &ccedil;i&ccedil;eklerinden İmam Muhammed B&acirc;kır&#39;dan -s- ş&ouml;yle rivayet edilir: İmam H&uuml;seyin -s- ağabeyi Hz. Hasan&#39;ı pek sever, pek sayardı, ona zerrece muhalefeti olmazdı. Bir g&uuml;n İmam Hasan&#39;ı -s- ziyarete gittiğinde bir kadının o hazrete ağlayarak birşeyler anlattığını, İmam Hasan&#39;ın da -s- başını yere eğip ağlayarak onu dinlemekte olduğunu g&ouml;rd&uuml;. İmam H&uuml;seyin de orada durup ağlamaya başladı. Kadın oradan ayrıldıktan sonra iki kardeş de ayrılıp evlerine gittiler ve İmam H&uuml;seyinin -s- ağabeyine olan saygı ve terbiyesi bu ağlamanın nedenini sormasına engel olmuştu!</p>\r\n\r\n<p>\r\n	Bir g&uuml;n İmam Hasan&#39;la -s- sohbet ederlerken, İmam &quot;H&uuml;seyin&quot; dedi, &quot;d&uuml;n r&uuml;yamda Yusuf peygamberi g&ouml;rd&uuml;m, onu kutlayarak Z&uuml;leyha&#39;nın ısrarları karşısında g&ouml;sterdiği sabır, mertlik ve direncini &ouml;vd&uuml;m&quot; Bunun &uuml;zerine Hz. Yusuf &quot;Ya Hasan&quot; dedi, &quot;Sen de o g&uuml;n o kadının isteğini reddettin ve benim yaptığımın aynını sen de yaptın&quot; dedi.</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin -s- bir s&uuml;re &ouml;nce g&ouml;rd&uuml;ğ&uuml; o şaşırtıcı olayı hatırladı. Şimdi herşeyi anlamıştı. O evli olduğu halde kadınHhz. İmam Hasan&#39;a -s- ilgi duyduğunu s&ouml;ylemiş, İmam&#39;ın -s- onu reddetmesi &uuml;zerine ısrarda bulunmuş, onun ısrarı İmam&#39;ın Allah korkusuyla ağlamasına neden olmuştu.</p>\r\n\r\n<p>\r\n	İmam&#39;ın ağladığını g&ouml;ren kadıncağız da bu ısrarlı teklifinden dolayı pişmanlık duyup ağlamaya başlamıştı!..</p>\r\n\r\n<p>\r\n	-*-</p>\r\n\r\n<p>\r\n	O yıl İmam H&uuml;seyin&#39;le -s- ağabeyi İmam Hasan -s- yaya olarak Mekke&#39;ye doğru yola &ccedil;ıkmışlardı.</p>\r\n\r\n<p>\r\n	Yaya olarak haccetmeyi ahdetmiş, nezirde bulunmuşlardı.</p>\r\n\r\n<p>\r\n	Yolda onlarla karşılaşan M&uuml;sl&uuml;manlar da bineklerinden iniyor, yaya olarak onlara katılıyorlardı.</p>\r\n\r\n<p>\r\n	Yaya olarak bunca yolu katedemeyecek olanlar da vardı.</p>\r\n\r\n<p>\r\n	Hz. İmam Hasan&#39;dan -s- bir bineğe binmesini rica ettiler. İmam -s- &quot;Biz yaya olarak hacca gitmeyi nezrettik&quot; buyurdu &quot;Bineğe binemeyiz. Birazdan yolumuzu ayırıp başka yoldan gideceğiz, dileyen bineğine binebilir o zaman.&quot;</p>\r\n\r\n<p>\r\n	-*-</p>\r\n\r\n<p>\r\n	İmam Hasan&#39;la İmam H&uuml;seyin arasında benzeri g&ouml;r&uuml;lmemiş bir saygı ve sevgi hakimdi. D&uuml;ş&uuml;nce ve fikirleri bunca aynı, davranış ve amelleri bunca uyumlu iki kardeşe rastlamak hemen hemen imkansız gibidir. İmam Hasan -s- Muaviye&#39;yle barış anlaşmasını imzaladığında İmam H&uuml;seyin -s- de bu anlaşmayı onaylamıştır. İmam Hasan gibi İmam H&uuml;seyin de -s- Muaiye&#39;ye biat etmemiştir. İki kardeş her zaman elele, her zaman y&uuml;rek y&uuml;reğe durmuş, s&ouml;zleri bir, tepkileri bir olmuştur.</p>\r\n\r\n<p>\r\n	İmam Hasan -s- şehid olduğunda Iraklılar İmam H&uuml;seyn&#39;e mektup yazıp Muaviye&#39;ye karşı kıyam etmesi halinde kendisini destekleyeceklerini bildirdiler. İmam H&uuml;seyin -s- bu teklifi reddederek &quot;Benimle Muaviye arasında imzalanmış bir anlaşma var&quot; dedi, &quot;Muaviye hayatta olduğu s&uuml;rece benim ahdime sadık olduğumu g&ouml;receksiniz!&quot;</p>\r\n\r\n<p>\r\n	Evet, bu anlaşma, aslında İmam Hasan&#39;la -s- Muaviye arasında imzalanan anlaşmaydı, ve İmam H&uuml;seyin -s- ağabeyi İmam Hasan&#39;ın -s- verdiği s&ouml;z&uuml;, bizzat kendisinin verdiği bir s&ouml;z olarak kabul etmişti!</p>\r\n\r\n<p>\r\n	Ve o, verdiği s&ouml;z&uuml; &ccedil;iğnemeyecek, kabullendiği bir ahdi bozmayacak kadar b&uuml;y&uuml;kt&uuml;...</p>\r\n\r\n<p>\r\n	-*-</p>\r\n\r\n<p>\r\n	&Uuml;sam bin Mustalak ş&ouml;yle anlatır:</p>\r\n\r\n<p>\r\n	Medine&#39;ye gittiğimde H&uuml;seyin bin Ali&#39;yi -s- g&ouml;rd&uuml;m. Onun yakışıklı, alımlı, nurlu ve heybetli yaradılışı kıskan&ccedil;lık duygularımı kabarttı, &ouml;teden beri ona karşı d&uuml;şmanlık besliyordum, biz Şamlılar arasında Ali bin ebu Talib&#39;i k&uuml;&ccedil;&uuml;mseyici maksatla kullanılan isimlerin en &uuml;nl&uuml;s&uuml; &quot;Toprakoğlu toprak&quot; veya &quot;Toprağın babası&quot; anlamına gelen &quot;Eb&acirc; Turab&quot;dı. Onu k&uuml;&ccedil;&uuml;msemek i&ccedil;in &quot;Sen Eba Turab&#39;ın mı oğlusun?&quot; diye sordum. Hi&ccedil; rahatsız olmadan &quot;Evet&quot; dedi, bunun &uuml;zerine ağzıma geleni s&ouml;yleyip hakarete başladım, o sessizce dinliyordu. Benim hakaret ve k&uuml;f&uuml;rlerim tamamlanınca başını kaldırıp bana baktı. Aman Allah&#39;ım! Ne bakıştı o &ouml;yle?! Ben ona k&uuml;fretmiştim ve o, sevgi dolu bakışlarıyla &acirc;deta &ouml;p&uuml;p okşuyordu beni, &quot;Sıkma canını&quot; dedi şefkat dolu bir sesle, &quot;Allah Teala her ikimizi de affetsin diyelim! Bu şehirde yabancısın galiba, bana misafir olursan pek memnun olurum, garip bir M&uuml;sl&uuml;manı ağırlamaktan şeref duyarı. Bir isteğin, bir dileğin varsa s&ouml;yle, elimden geleni yaparım inşaallah!&quot;</p>\r\n\r\n<p>\r\n	Hayret ve mah&ccedil;ubiyetten donakalmıştım; o hemen anlamıştı bunu &quot;Sana darılmadım&quot; dedi, &quot;Senin hi&ccedil;bir su&ccedil;un yok! Allah Teala seni affetti bile inşaallah, merhametlilerin en merhametlisidir O!&quot;</p>\r\n\r\n<p>\r\n	Benim sustuğumu g&ouml;r&uuml;nce &quot;Şamlı mısın?&quot; diye sordu, &quot;Evet&quot; dedim.</p>\r\n\r\n<p>\r\n	&quot;Şam&#39;da Muaviye&#39;nin propagandaları seni bu hale getirmiş&quot; dedi, &quot;Asıl su&ccedil;lu başkasıdır, sen değil! S&ouml;yle kardeşim, senin i&ccedil;in yapabileceğim birşey var mı?&quot;</p>\r\n\r\n<p>\r\n	O sırada yer yarılsa da beni yutsaydı keşke... &Ouml;lmeyi nasıl da arzuladım o sırada. Onun bakışlarıyla karşılaşmamak i&ccedil;in hemen oradan uzaklaştım. O g&uuml;nden sonra benim nezdimde H&uuml;seyin&#39;le babası Ali&#39;den daha değerli kimse olmadı.&quot;</p>\r\n\r\n<p>\r\n	Evet, Hz. Resulullah&#39;ın -saa- Ehl-i Beyt&#39;inin beşinci nuru olan Hz. H&uuml;seyin&#39;dir bu... D&uuml;nyadaki hangi inkılap&ccedil;ıda, hangi devrimcide b&ouml;yle bir ruh vardır sahi? Devrimci, kendisine hakaret edene şahin gibi saldırır. Halbuki İmam H&uuml;seyin -s- kendisine yapılan hakarete sevgiyle karşılık ermekte, saldırgana buseler kondurmaktadır!</p>\r\n\r\n<p>\r\n	-*-</p>\r\n\r\n<p>\r\n	İmam Hasan-ı M&uuml;&ccedil;teba hazretlerinin -s- huzuruna varan bir M&uuml;sl&uuml;man kendisinin fakir olduğunu s&ouml;yleyerek yardım istemişti. İmam Hasan -s- ş&ouml;yle buyurdu:</p>\r\n\r\n<p>\r\n	- Yardım isteyen insan şu &uuml;&ccedil; halde birinde olur; ya ağır bir bor&ccedil; altındadır, ya zilletli bir yoksulluğa d&uuml;şm&uuml;şt&uuml;r, ya da zilletli bir diyetin altındadır. Senin durumun nasıl?</p>\r\n\r\n<p>\r\n	- Ben de bu &uuml;&ccedil;&uuml;nden birine m&uuml;ptelayım efendim!</p>\r\n\r\n<p>\r\n	İmam Hasan -s- y&uuml;z altın ak&ccedil;e vererek onun g&ouml;nl&uuml;n&uuml; aldı. Oradan ayrılan Arap, doğru Hz. H&uuml;seyin&#39;in -s- yanına gidip yardım isteğini tekrarladı. İmam Hasan&#39;dan aldığı cevabın aynısını İmam H&uuml;seyin&#39;den almıştı! İmam &quot;Ağabeyim sana ne kadar verdi?&quot; diye sordu, Arap, y&uuml;z altın aldığını s&ouml;yleyince İmam H&uuml;seyin ona 99 altın bağışladı... &Ccedil;&uuml;nk&uuml; ağabeyi Hasan&#39;dan &ouml;ne ge&ccedil;mek istememişti H&uuml;seyin!..</p>\r\n\r\n<p>\r\n	Her iki kardeş de mertlik ve yiğitlikte birbirine denk, insanlara yardım ve şefkatte yekdiğeriyle tıpatıp aynıydı... Yoksulun elinden tutar, fakiri doyurur, &ccedil;ıplağı giydirir, kimseye &ouml;fkeyle davranmazlardı. İnsan yetiştiren bir okuldu her ikisi de... Ameli ve emeli insaniyet timsaliydi her ikisinin de! K&ouml;t&uuml;l&uuml;ğe ve kabalığa iyilikle ve incelikle karşılık veren bu b&uuml;y&uuml;k insanlar, iyilik ve inceliğe, nezaket ve terbiyeye nasıl karşılık veriyordu acaba?!</p>\r\n\r\n<p>\r\n	-*-</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin&#39;in -s- evinde hizmet&ccedil;ilik yapan bir cariye bir g&uuml;n bir demet g&uuml;l verdi İmam&#39;a. İmam H&uuml;seyin -s- g&uuml;l&uuml; alıp &quot;Seni az&acirc;d ettim&quot; buyurdu. Bu sırada orada bulunan Enes &quot;Bir demet g&uuml;l verdi diye onu azad mı ettiniz?&quot; diye hayretle sorunca &quot;Bu&quot; buyurdu, &quot;Allah Teal&acirc;&#39;nın bize verdiği bir terbiyedir, Rabbimiz bizi b&ouml;yle eğitip yetiştirmiştir ey Enes, biz, yapılan her iyiliğe, daha iyisiyle karşılık veririz, onun takdim ettiği hediyeden daha g&uuml;zel olan tek şey, onun h&uuml;rriyetiydi!&quot;</p>\r\n\r\n<p>\r\n	-*-</p>\r\n\r\n<p>\r\n	H&uuml;seyn&icirc; okulda iyiliğin karşılığı &quot;daha g&uuml;zel bir iyilik&quot;tir!</p>\r\n\r\n<p>\r\n	Evet, insanlık okulu budur işte!</p>\r\n\r\n<p>\r\n	H&uuml;manizm t&uuml;rk&uuml;leri s&ouml;yleyenler; H&uuml;seyn&icirc; okulla tanıştıklarında susarlar.</p>\r\n\r\n<p>\r\n	Susar ve saygıyla eğilirler yerlere kadar...</p>\r\n\r\n<p>\r\n	Muhammed&#39;in -saa- Ehl-i Beyt&#39;inin (a.s) okulunda iyiliğe daha g&uuml;zel bir iyilikle karşılık vermeyenler insan sayılamazlar ve iyiliğe k&ouml;t&uuml;l&uuml;kle karşılık verenlerse &ccedil;akaldan daha aşağılık bilinirler...</p>\r\n\r\n<p>\r\n	-*-</p>\r\n\r\n<p>\r\n	N&acirc;fi Erzef, h&acirc;riciler g&uuml;ruhunun reisiydi. İmam Ali&#39;yi -s- kafir bilen ve o hazrete d&uuml;şmanlık besleyen bir g&uuml;ruhun reisi olarak bir g&uuml;n Hz. İmam H&uuml;seyin&#39;e -s- gidip &quot;Allah&#39;ı bana anlat hele!&quot; dedi kaba bir tavırla. İmam H&uuml;seyin -s-</p>\r\n\r\n<p>\r\n	- Allah&#39;ı g&ouml;zle g&ouml;remezsin! buyurdu ve ekledi: O&#39;nu yarattığıyla kıyaslayamazsın! O, herkese yakındır, ama madde değildir; herkesle birliktedir, ama bir cisim gibi kimseye yapışık değildir. Pek &uuml;st&uuml;n ve y&uuml;ce bir mevkidedir O, ama kimseden uzak değildir. Birdir ve tektir, b&ouml;l&uuml;şmez, ayrışmaz. Ayetleri, O&#39;nu tanıtmaktadırlar. Ayetleri O&#39;nun nişaneleri, O&#39;nun al&acirc;metleridir. O&#39;ndan başka ilah yoktur, Y&uuml;ce mi y&uuml;cedir O; her nevi eksik ve kusurdan m&uuml;nezzehtir.</p>\r\n\r\n<p>\r\n	Nafe &quot;Ne de g&uuml;zel konuştun!&quot; deyince İmam &quot;Duydum ki&quot; buyurdu, &quot;Beni , babamı ve ağabeyimi kafir bilirmişsin?..&quot;</p>\r\n\r\n<p>\r\n	Nafe &quot;Evet, &ouml;yle d&uuml;ş&uuml;n&uuml;yordum&quot; dedi, &quot;Ama siz, İslam &ouml;nderleri, hak imamlar ve dinin yol g&ouml;steren kılavuzları ve parlak yıldızlarısınız!&quot;</p>\r\n\r\n<p>\r\n	-*-</p>\r\n\r\n<p>\r\n	Bir g&uuml;n İmam H&uuml;seyin&#39;in -s- K&acirc;&#39;be&#39;nin yanında Allah&#39;a ş&ouml;yle yakarmakta olduğunu g&ouml;rd&uuml;ler:</p>\r\n\r\n<p>\r\n	&quot; Ya Rabbim! Sen nimetlerini tamamladın bana, ben ş&uuml;kr&uuml;n&uuml; hakkıyla yerine getiremedim ve sen bu y&uuml;zden nimetlerini almadın benden. Hastalığa yakalandığımda sabır ve tahamm&uuml;l g&ouml;stermedim, ama sen hastalığımın s&uuml;rmesine dayanamadın, Sencileyin kerem sahibinden, kerem ve l&uuml;tuftan başka şey g&ouml;r&uuml;lmez elbet!&quot;</p>\r\n\r\n<p>\r\n	-*-</p>\r\n\r\n<h2>\r\n	İnsanlık Ş&acirc;hikası</h2>\r\n\r\n<p>\r\n	İmam H&uuml;seyin&#39;in -s- insanlık camiasına sunduğu &ouml;rnek davranış ve &quot;insanlık ş&acirc;hikası&quot;, hi&ccedil;bir din ve hi&ccedil;bir okulda benzerine rastlanmayacak fevkal&acirc;de bir şeydir.</p>\r\n\r\n<p>\r\n	Hi&ccedil;bir ideoloji ve dinde ikinci bir &quot;H&uuml;seyin&quot; yoktur.</p>\r\n\r\n<p>\r\n	Şehid olduğu g&uuml;n susuzdu H&uuml;seyn...</p>\r\n\r\n<p>\r\n	Niceden beridir bir yudum su i&ccedil;memişti o g&uuml;n...</p>\r\n\r\n<p>\r\n	Susuzluk... Hele kızgın g&uuml;neşin altındaki o dayanılmaz susuzluk insanın takatini t&uuml;ketir, hışmını ve &ouml;fkesini artırır, intikam duygusunu kam&ccedil;ılar.</p>\r\n\r\n<p>\r\n	Aşura g&uuml;n&uuml; sabahından itibaren Hz. H&uuml;seyin -s- hep hareket halindeydi. Bir l&acirc;hza olsun dinlenmemiş, s&uuml;rekli savaşmıştı.</p>\r\n\r\n<p>\r\n	B&ouml;ylesine &ccedil;etin ve namert&ccedil;e bir savaş, her yiğidin canını sıkar, her mert savaş&ccedil;ının &ouml;fkesini artırır.</p>\r\n\r\n<p>\r\n	Er meydanına &ccedil;ıktığında yalnızdı.</p>\r\n\r\n<p>\r\n	Yapayalnız.</p>\r\n\r\n<p>\r\n	Ne yardım edecek biri vardı, ne g&uuml;venebileceği bir emin... B&uuml;t&uuml;n y&acirc;renleri g&ouml;zlerinin &ouml;n&uuml;nde savaşa savaşa şehid d&uuml;şm&uuml;şlerdi. En azizleri &ouml;ld&uuml;r&uuml;lm&uuml;şt&uuml; g&ouml;zlerinin &ouml;n&uuml;nde... Kundaktaki yavrusuna bile acımamışlardı. B&uuml;t&uuml;n sevdiklerini elinden almış, hakaretler etmiş, incitmişlerdi onu b&uuml;t&uuml;n g&uuml;n..</p>\r\n\r\n<p>\r\n	Bir insanın havsalasının alabileceği her acıyı, her bel&acirc; ve fel&acirc;keti tatmış, bilfiil yaşamıştı bir g&uuml;nde...</p>\r\n\r\n<p>\r\n	Bir insanı koca nehrin kenarında susuz bırakırlar da &ouml;fkelenmez mi?</p>\r\n\r\n<p>\r\n	Kurttan kuştan bile esirgenmeyen Fırat&#39;ı peygamber &ccedil;i&ccedil;eğinden esirgerler de rahatsız olmaz mı?</p>\r\n\r\n<p>\r\n	Bir insanın b&uuml;t&uuml;n sevdikleri g&ouml;zlerinin &ouml;n&uuml;nde birer birer doğranır, kundaktaki bebesi kollarında oklanır, eşinin, ablasının ve kızlarının bu &ccedil;akallar s&uuml;r&uuml;s&uuml;ne esir d&uuml;şeceğini g&ouml;r&uuml;r de dertten - kederden bağrı bin par&ccedil;a olmaz mı?</p>\r\n\r\n<p>\r\n	B&uuml;t&uuml;n bunlar her insanı &ouml;fkeden &ccedil;ılgına &ccedil;evirir, intikam duygularını kam&ccedil;ılar elbet...</p>\r\n\r\n<p>\r\n	O kızgın g&uuml;neşin altında bunca fel&acirc;keti yaşayıp da susuz savaşmak, her savaş&ccedil;ı i&ccedil;in zor, her insan i&ccedil;in tahamm&uuml;l&uuml; &ccedil;etindir elbet.</p>\r\n\r\n<p>\r\n	İşte bu şartlar altında İmam H&uuml;seyin -s- meydana &ccedil;ıkıp kendisiyle teke tek savaşacak bir er istedi.</p>\r\n\r\n<p>\r\n	Onca zulme, onca ezaya uğramış, b&uuml;t&uuml;n azizlerini suya bile doyuramadan birer birer kaybetmiş ve şimdi susuzluktan dili damağına yapışmış bir insan i&ccedil;in &ouml;l&uuml;m&uuml;ne bir savaştan başka &ccedil;are kalmış mıdır?</p>\r\n\r\n<p>\r\n	Savaşmak i&ccedil;in er meydanındadır şimdi. Ama intikamcı değildir o. Kompleks ve ukde yabancıdır H&uuml;seyn&#39;e. Ceddi Resulullah -saa- gibi o da b&uuml;t&uuml;n varlığıyla sevgi ve şefkat doludur.</p>\r\n\r\n<p>\r\n	Eşsiz bir insanlık &ouml;rneğidir H&uuml;seyin...</p>\r\n\r\n<p>\r\n	Onun er istemesi &uuml;zerine Yezid ordusundan Temim adlı &uuml;nl&uuml; savaş&ccedil;ı &ccedil;ıktı meydana.</p>\r\n\r\n<p>\r\n	Kıyasıya vuruştular.</p>\r\n\r\n<p>\r\n	&Ccedil;ok ge&ccedil;meden Temim&#39;in ayağı bir kılı&ccedil; darbesiyle yere d&uuml;şt&uuml;.</p>\r\n\r\n<p>\r\n	Temim acılar i&ccedil;inde yere kapaklanmıştı.</p>\r\n\r\n<p>\r\n	İmam ona yaklaşıp baktı.</p>\r\n\r\n<p>\r\n	Temim&#39;in tepesine bir kılı&ccedil; darbesi değil, hi&ccedil; beklemediği yıldırım gibi bir soru inmişti:</p>\r\n\r\n<p>\r\n	- Yardım etmemi ister misin Temim?</p>\r\n\r\n<p>\r\n	Temim neye uğradığını şaşırmıştı. O şartlarda savaş meydanında hi&ccedil; beklemediği bir davranıştı bu. Acı ve hayretle buruşan y&uuml;z&uuml;n&uuml; utan&ccedil;la yere eğip</p>\r\n\r\n<p>\r\n	- Kabilemin adamlarını yardıma &ccedil;ağırın!.. dedi. Onlar gelip g&ouml;t&uuml;r&uuml;r beni...</p>\r\n\r\n<p>\r\n	İmam&#39;ın kendisini &ouml;ld&uuml;rmeyişine hal&acirc; inanamıyordu...</p>\r\n\r\n<p>\r\n	İmam, Yezid ordusuna seslenip Temimoğullarını &ccedil;ağırdı. Gelip yaralılarını g&ouml;t&uuml;rd&uuml;ler.</p>\r\n\r\n<p>\r\n	İmam Temim&#39;in canını bağışlamıştı!</p>\r\n\r\n<p>\r\n	Elinizdeki kitabın ileriki b&ouml;l&uuml;mlerinde, İmam&#39;ın bu t&uuml;r inanılmaz mertliklerine daha &ccedil;ok şahit olacaksınız.</p>\r\n\r\n<p>\r\n	İnsanlık şahikasında duran H&uuml;seyin -s- i&ccedil;in alel&acirc;de mertliklerdir bunlar...</p>\r\n\r\n<p>\r\n	Damarlarında Muhammed&#39;le -saa- Ali&#39;nin -s- kanını taşıyan ve Kevser kadını Hz. F&acirc;tım&acirc;-ı Zehr&acirc;&#39;nın -s- ellerinde yetişen biri i&ccedil;in alel&acirc;de davranışlardır bunlar...</p>\r\n\r\n<p>\r\n	Evet, sırf yiğitliğiyle yiğit olan en bahadır insanlar bile, o dayanılmaz şartlar ve onca zul&uuml;m karşısında d&uuml;şmanını yere serdiğinde zerrece acımaz... G&ouml;z&uuml;n&uuml; kırpmadan kellesini alır oracıkta. Mazlum ve susuz &ouml;ld&uuml;r&uuml;len azizlerini hatırlayıp onların intikamını alır hemen.</p>\r\n\r\n<p>\r\n	Kimse de bu y&uuml;zden kınamaz onu.</p>\r\n\r\n<p>\r\n	Hatta intikam alabildiği ve kelleler &uuml;zerine kelleler yığabildiği i&ccedil;in adı dillere destan olur.</p>\r\n\r\n<p>\r\n	H&uuml;seyin de bir destanlar kahramanıdır zaten.</p>\r\n\r\n<p>\r\n	Ama o, hi&ccedil;bir kahramanın yapamayacağı kahramanlıklar g&ouml;stermekle &uuml;nl&uuml; bir ailenin oğludur.</p>\r\n\r\n<p>\r\n	Kin ve nefret yakışmaz ona.</p>\r\n\r\n<p>\r\n	&Ouml;l&uuml;m&uuml; hakettiği halde, pen&ccedil;esine d&uuml;ş&uuml;rd&uuml;ğ&uuml; d&uuml;şmanını aman dilediği i&ccedil;in serbest bırakır!..</p>\r\n\r\n<p>\r\n	Aman dilenen d&uuml;şmanının canını bağışlar...</p>\r\n\r\n<p>\r\n	Evet... &quot;&Ouml;rnek insan&quot;ı g&ouml;rmek isteyenler Hz. H&uuml;seyn&#39;e -s- bakmalıdırlar. &Ouml;rnektir o. Ger&ccedil;ek anlamda insan olmanın canlı bir timsalidir H&uuml;seyin -s-.</p>\r\n\r\n<p>\r\n	-*-</p>\r\n\r\n<p>\r\n	Muharrem&#39;in 7. g&uuml;n&uuml;...</p>\r\n\r\n<p>\r\n	Yezid orduları kendi hayvanlarından esirgemedikleri suyu, Hz. Resulullah&#39;ın -saa- Ehl-i Beyt&#39;ine kesiyorlar.</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin -s- &ccedil;ocukları ve y&acirc;renleri Fırat&#39;ın biraz &ouml;tesinde, ama susuzdurlar...</p>\r\n\r\n<p>\r\n	Birka&ccedil; kırbada kalan az miktardaki su, herkes arasında b&ouml;l&uuml;şt&uuml;r&uuml;l&uuml;r.</p>\r\n\r\n<p>\r\n	O sıcakta bir avu&ccedil; su kimseye k&acirc;r etmez...</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin -s- susuz olduğu halde kendi payına d&uuml;şen suyu i&ccedil;mez, k&uuml;&ccedil;&uuml;k &ccedil;ocuklara ayırır.</p>\r\n\r\n<p>\r\n	Hz. Zeynep de -s- ağabeyinin yaptığını yapar ve suyunu &ccedil;ocuklara verir.</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin -s- bir tavır koyar da, Ali&#39;nin &quot;Fazilet ve erdem timsali&quot; olan yiğit.</p>\r\n\r\n<p>\r\n	Abbas&#39;ı onu izlemez mi?</p>\r\n\r\n<p>\r\n	Ebu&#39;l F&acirc;zıl Abbas da -s- aynı şeyi yapar!..</p>\r\n\r\n<p>\r\n	&Ouml;zveridir bu.</p>\r\n\r\n<p>\r\n	B&uuml;t&uuml;n insanlığa bir fedakarlık dersidir.</p>\r\n\r\n<p>\r\n	Kendisini değil, başkalarını d&uuml;ş&uuml;nmek, zayıf ve g&uuml;&ccedil;s&uuml;z olanları kendisine tercih etmek insanlığın en doruk noktasıdır. Hele zorsa... Pek &ccedil;etin, pek dayanılmazsa...</p>\r\n\r\n<p>\r\n	&quot;Ev i&ccedil;in elzem olan kandil, mescide rev&acirc; değildir&quot; derler. Kendisi birşeye pek muhta&ccedil; olan birinin, onu başkasına vermekle m&uuml;kellef olmadığı im&acirc; edilir bununla.</p>\r\n\r\n<p>\r\n	Hz. H&uuml;seyn&#39;in -s- okulu b&ouml;yle değildir.</p>\r\n\r\n<p>\r\n	Kendisi susuzdur, Zeyneb&#39;i susuzdur, Abbas&#39;ı susuzdur... Hem de pek susuz... Ama kendi suyunu &ccedil;ocuklara verir ve Allah&#39;ın rızasını kazanır onlar... O g&uuml;nden sonra bir yudum su dahi bulamayacaklarını bile bile hem de!..</p>\r\n\r\n<p>\r\n	&quot;Allah&#39;la alışveriş&quot;tir bu işte...</p>\r\n\r\n<p>\r\n	Komunizm okulu &quot;fakiri daha da fakirleştiri, zengini fakir kıl!&quot; der</p>\r\n\r\n<p>\r\n	H&uuml;seyn&icirc; okulsa &quot;yoksulu zengin kıl, ihtiyacı olanın ihtiyacını gidermeyi prensip edin!&quot; der.</p>\r\n\r\n<p>\r\n	&Ouml;nceki &quot;Halkı devletin k&ouml;lesi ve uşağı kıl!&quot; derken, beriki &quot;Devlet, halkın hizmetk&acirc;rı olmalıdır!&quot; der.</p>\r\n\r\n<p>\r\n	Biri &quot;İntikam al, vur, &ouml;ld&uuml;r, hapset, acıma, yak, yık, varını yoğunu yağmala!&quot; der, diğeri &quot;Affet, vurma, &ouml;ld&uuml;rme, dirilt, serbest bırak, evini başına yıkma, kimseyi yağmalama!&quot; der.</p>\r\n\r\n<p>\r\n	<img height=\"3\" src=\"file:///C:\\Users\\Muhammet\\AppData\\Local\\Temp\\msohtmlclip1\\01\\clip_image001.png\" width=\"208\" />&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<a href=\"#_ftnref1\">*</a>1 - Hz. Ali&#39;nin -s- şehadet haberi şam&#39;a ulaştığında, onun namaz kılarken ter&ouml;r edildiğini duyan &ccedil;oğđu Şamlı M&uuml;sl&uuml;man &quot;Ali namaz kılıyor muydu ki?!!&quot; diyerek hayretini gizleyememiştir. Y. Bendiderya.</p>\r\n\r\n<p>\r\n	<a href=\"#_ftnref2\">*</a>2 - Roma imparatorluğu- İ. 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Muaviye, Ebu Süfyan\'ın oğludur. Ebu Süfyan, Hz. Resulullah\'ın -saa- azılı düşmanlarından olup küfür ordularının reisiydi. Mekke fethi sırasında, tepesinde kılıcı gördüğü ve canını kurtarmak için başka çare kalmadığı için kelime-i şehadet getidiği halde kimi safdiller onu Müslüman bilmektedir halâ. Ebu Süfyan İslam’a ve Hz. Resulullah\'a -saa- olan nefret ve düşmanlığını mezara kadar sürdürmüş, oğlu Muaviye\' ve onun oğlu Yezid\'e de bu nefret ve kini aktarmıştır. Bir gün Hz. Resulullah -saa- bir grup ashabıyla giderken uzaktan Ebu Süfyan\'ın bir binek üzerinde geldiğini gördü, Muaviye hayvanın yularını tutmuştu, Yezid de arkadan hayvanı dehlemedeydi. Allah\'ın Resulü -saa- elini göğe kaldırıp \"Ya Rabbi!\" buyurdu, \"Her üçünü de rahmetinden uzak tut!\" İslam tarihinde hiçbir Müslüman’ın unutamayacağı en çirkin isim ve en iğrenç karakterlerden biri olan Hind, Muaviye\'nin anasıdır. Evet, Muaviye\'nin babası Ebu Süfyan, anası Hind\'dir!.. Hind, Hz. Resulullah\'ın -saa- pek sevdiği amcası Hz. Hamza\'yı -s- şehid etmek için bir terörist kiralamış ve bu kiralık katilin eliyle o yüce insanı şehid ettikten sonra mübarek na\'şının yanına gelip ciğerlerini sökmüş ve bizzat katilin şaşkın bakışları arasında hayvanca bir hırsla şehidin ciğerlerini defalarca ısırmış, parçalamıştı!.. Buna rağmen cesedi bırakmamış, parmaklarını kesip gerdanlık yaparak boynuna asmıştır. Hind\'in ölünceye kadar bir hazine gibi koruduğu - ve İslam’ı kabul etmiş gibigöründükten sonra gizlice saklamaya devam ettiği- ve her fırsatta oğullarıyla torunlarına gösterip onlara kin ve nefret aşıladığı \"parmak kemikler gerdanlığı\" budur... Bir gün Muaviye\'ye \"Seni Hz. Resulullah -saa- çağırıyor\" dediler. Onu çağıran adam bir süre sonra yalnız dönerek Hz. Resulullah\'a -saa- \"Yemek yediğimi ve gelemeyeceğimi söyleyin\" dediğini aktardı. Hazret, peşine adam gönderip tekrar çağırttı. Muaviye bu kez de aynı cevabı gönderdi ve Hz. Resulullah\'la -saa- görüşmektense yemek yemeyi tercih etti. Üçüncü kez çağrıldığında da aynı mesajı gönderince Hz. Resulullah -saa- pek rahatsız oldu, elini semaya kaldırıp \"İnşaallah hiç doymaz...\" buyurdu. Tarih kaynaklarında Muaviye\'nin çok fazla yemek yediği ve \"yedikçe acıkıyorum\", dediği ve bir türlü doymak bilmediği kayıtlıdır. Muaviye\'nin sofradan çekildiğinde genellikle şu cümleyi söylediği meşhurdur: \"Yemek yemekten yoruldum, ama doymadım!\".. Muaviye, Allah Resulü\'nün -saa- bedduasını alan sayılı insanlardan biridir. Muaviye, birçok \"ilk\" e de imza atan bir isimdir. İktidara geçtiğinde ve hilafet adına saltanat kurup tahta oturduğunda ilk işi İslam hükümlerini ayaklar altına alıp \"geçmiş atalarının örf ve geleneklerine göre\" davranmak oldu! şarap içti. İpek elbise giydi. Altın ve gümüş yemek servisleri kullandı. Gınâ -haram çalgıları içeren müzik- meclisleri tertipletti, bu meclislere katıldı. İslam fıkhına aykırı, yargılamada bulundu;şeriata aykırı hükümler verdi. Hırsızı cezalandırmadı. İslam tarihinde \"Müslüman\" adıyla yağma ve çapulculuğu başlatan ilk isim oldu. Siyasi çıkarlar elde etmek için komplolar kurdu. Osman\'ın faziletleri ve Hz. Ali\'nin -s- kınanacak vasıfları olduğuna dair hadisler uydurttu ve bunun için yüklüce paralar harcadı! Sahabeye sebbettirmek (küfrettirme) bid\'atini ilk başlatan da yine o oldu. Hükmü altındaki camilerin imam ve vaizlerine ferman gönderip minberde Hz. Ali\'ye -s- lanet okutturdu ve nice Müslüman’ın yıllarca bu lanete \"amin\" diye bağırmasına ve Ali düşmanlığının yayılmasına neden oldu * (1) Çarşamba günü, Cuma namazı kıldırdı. İslam düşmanlığı doruğa ulaştı. İslam halifesine karşı tuğyan etti. 75 bin Müslüman’ın ölümüne neden oldu. Hz. Ali şiasını bulduğu yerde öldürttü. Şia olan aşiret ve kabileleri çocukları ve kadınlarıyla birlikte topluca katliam ettirdi. Baskı, zulüm, hafakan, işkence, şantaj, sabotaj, terör, yıldırma, dehşet, hakların çiğnenmesi...vb. uygulamalar Muaviye saltanatının en belirgin özelliklerindendi. Kimsenin Muaviye\'yi eleştirmeye veya ona itirazda bulunmaya cüreti yoktu. Muaviye\'yi eleştirmeye veya onun icraatlarına itiraz etmeye kalkışanlar ya acımasızca terör ediliyor, ya da tutuklanarak işkence altında öldürülüyordu. Hicr\'le adamlarına Muaviye\'nin neler yaptığını yazmak bile zordur... Muaviye hepsini öldürttü. Amr bin Hımak\'ın boynunu vurdurdu. Şam, ogünlerde bir ülkeydi... Şam fetholunduğunda oraya önce Ebu Ubeyde vali olarak gönderilmişti ama çok geçmeden bu vali vebaya yakalanarak öldüğünden ve 2. halife Ömer; Muaviye\'nin kardeşi olan Yezid bin Ebu Süfyan\'ı Şam valiliğine atamıştı Emeviler ve Ebusüfyanoğullarının İslam tarihinde resmen devlet görevine getirilmesi bu tarihe rastlar... Emevilere iktidar kapısı 2. halife döneminde açılmıştır. Yezid öldüğünde her ne hikmetse halife Şam valiliğini tekrar Emevilere bıraktı ve ölen Yezid\'in yerine kardeşi Muaviye atandı! Böylece Şam\'ın yönetimi bir hanedana bırakılmış oluyordu!.. Burada, birilerinin diyet borcunun ödenmekte olduğunu sezmek hiç de zor değildir... İkinci halife, neden Yezid bin Ebu Süfyan\'ı Şam valiliğine atamıştı sahi? Ondan sonra Muaviye\'yi ataması neyle açıklanabilir? Dahası... İkinci halifenin, kendisinden sonra ancak Osman\'ın halife olarak belirlenebileceğinin apaçık belli olduğu \"özel olarak terkibi tertiplenmiş bir şûrâyla\" Osman\'ın halifeliğini garantilemiş olması neyle açıklanabilir sahi? O merhaleye kadar Haşimoğullarından, hatta bir tek Haşimiye bile önemli makamlardan hiçbirinin verilmemesi ve Hâşîmîlerin iktidardan özellikle uzak tutulması da \"basit bir tesadüf\" müdür gerçekten?\" Ve... Sorulmaması öteden beri âdet haline getirilmiş, cevabı hep ört-bas edilmeye çalışılmış daha nice sorular... Yaradan\'ın biricik sevgilisi Habib-i Hûdâ Hz. Resul-ü Ekrem\'in -saa- sünnet ve emirlerinin bunca çiğnenip onun soyuna oncakinle davranıldığını ve Allah\'ın peygamberinin sarih emirlerine rağmen, tam tersi cihette şahsi görüş ve politikaların yürürlüğe konulup dayatılmış olduğunu görüp de \"neden?\" diye sormamak mümkün müdür sahi? Bir gün Muaviye minberde hutbe okurken bir Müslüman kılıcını çekip tekbir getirerek minbere doğru atıldı. Muaviye\'nin özel koruma muhafızları vardı; bu Müslüman’ı hemen yakalayıp sorguladılar: - Bu eyleme neden giriştin? Kimin emriyle yaptın bunu?! - Peygamberin emriyle! O büyük peygamberin \"Muaviye\'nin emîr olduğunu görürseniz kalçasını kılıçla parçalayın!\" buyurduğuna bizzat şahid oldum ben! - Onu emirliğe kimin atadığını biliyor musun? - Hayır. - Halife Ömer atadı onu! - Öyleyse Ömer haklıdır, duydum ve itaat ettim!!! İslam kaynaklarında bu örnekler pek çoktur... Şam emirliği, Muaviye için halifeliğe tırmanmaya yetecek kadar güçlü bir merdivendi. Muaviye\'nin Şam emiri olmasına yardım edildi... Ve böylece Hz. Peygamber-i Ekren\'in -saa- minberine kadar tırmanması sağlandı... Hz. Resulullah\'ın -saa- minberinde hutbe okumakla meşgul olduğu bir gündü... Abdullah bin Mesud cemaatin arasında ayağa kalkıp \"Hz. Resulullah -saa-\" dedi, \"Muaviye\'yi benim minberimde görürseniz hemen öldürün!\"... İktidar, Muaviye\'nin biricik aşkıydı, onun için devlet vesile değil, bizzat gayeydi!.. Kufe şehrini ele geçirdiği gün minbere çıkıp Kufe halkına hitaben şöyle diyordu: \"Yemin ederim ki ben namaz için savaşmadım sizinle;oruç, zekat veya hacc ibadeti rahatça uygulansın diye de savaşmadım!.. Siz bütün bu ibadetleri yerine getiriyordunuz zaten. Ben, sadece sizin başınıza geçebilmek için savaştım sizinle!\" Minberlerde, vaaz ve hutbelerde Hz. Ali\'ye -s- lanet ve bedduada bulunulması bid\'atini koyan kimse de Muaviye oldu. Hz. Ali\'ye -s- sebbettirirken, aslında kimi sebbediyor, kime karşı nefretini kusuyordu Muaviye?.. O tarihten itibaren sahabeye sebbetmek Müslümanlar arasında gayet normal karşılanır olmuştur. Bu iğrenç bid\'atin de temelini atma şerefi (!) yine Muaviye\'ye aittir! Bir gün Muğiyre bin Şu\'be Muaviye\'ye \"Yeter artık!\"dedi, \"Resulullah\'ın soyu olan Haşimoğullarına yaptıkların yeter! Artık onlar, kendilerinden korkmana neden olacak kadar güç ve nüfuz sahibi değil ki!\" Muaviye nefret dolu bakışlarını uzaklara dikerek \"Neler söylüyorsun sen?!\" diye çıkıştı Muğiyre\'ye \"Haşimoğullarından olan o adam (Hz. Resulullah -saa- için Muaviye\'nin kullandığı tabir daha ağır, ancak bu kadarını yazabiliyorum ben - Bendiderya) öyle birşey yapmış ki her gün beş kez onun adı Allah\'ın adıyla birlikte bütün Müslümanlarca anılmada!.. Muğıyre! Bu ismi mezara gömmekten başka çare yok, anlıyor musun?!\" Olanca zekâ, kin ve nefretine rağmen Muaviye o yüce ismi mezara gömemedi; bilakis, Hz. Resulullah -saa- ve onun ailesine beslediği o kinle birlikte kendisi gömüldü mezara. O hazretin ismi ise her geçen gün daha bir parlayarak güneş misali insanlık ufuklarını aydınlatıyor halâ... \"Allah, nurunu tamamlayacaktır; kafirler istemese de...\" Muaviye, İslam devleti adınaküfürle uzlaşan bir küfür devletine (2) * resmen eğilerek ona haraç veren ilk Müslüman yöneticidir... Bu korkunç zillet ve bu büyük bid\'atin ise bir tek nedeni vardı: İslam’la savaşabilmek!.. Ali\'yle -s- savaşırken, Romalıların kendisine saldıramayacağından emin olmak!.. Muaviye, Yezid\'i kendi veliahdi olarak ilan etmek istiyor, ama İmam Hasan -s- hayatta olduğu sürece Müslüman halkın önemli bir çoğunluğunun böyle bir zilleti kabule yanaşmayacağını biliyordu. İmam Hasan’ın eşi Cude binti Eş\'as\'a yüz bin dinar göndererek \"İmam Hasan\'ı zehirleyebilirse, onu oğlu Yezid\'e nikahlayacağını ve Yezid\'den doğacak çocuğunu tahta oturtacağı\"nı vaadetti. Eş\'as\'ın kızı, Muaviye\'nin gönderdiği özel hazırlanmış zehiri İmam Hasan\'ın -s- su içtiği testiye dökerek Peygamber çiçeğini şehid etti. Yezid\'in veliahdlığı ancak Hz. İmam Hasan\'ın -s- şehadeti; tahta oturup dilediğince hüküm sürmesi de ancak Hz. İmam Hüseyin\'in -s- şehadetiyle mümkün olmuştur. Tarihte, Yezid\'in iktidarından daha siyah ve aşağılık bir iktidar görülmemiştir. Muaviye iyice hastalanmış, öleceğini anladığı günlerden birinde şu şiiri söylemişti: \"İktidarı ele geçirmeseydim keşke Keşke zevkle tepinmeseydim keyif otlaklarında. Keşke mezara giderken insanların saygı gösterdiği bir hırka bir hurma\'lık bir derviş gibi olsaydım ben de!\" Evet, ölüm meleği göğsüne konduğunda \"keşke şöyle yapsaydım, keşke şöyle yapmasaydım\" diyen pek çok insanvardır. Ölüm anında mutluluk duyan insanlarsa pek azdır. Muaviye o \"pek çok\" lardan, Hz. Ali -s- ise \"pek az\" larındandır tarihin... Muaviye\'nin hastalığı giderek ağırlaşıyor, ölüme adım adım yürüdüğünü görüyordu artık. Son günlerinde Muaviye\'nin şuurunu yitirdiği kayıtlıdır. Aklını yitirdiğine delalet eden saçma sorular sormaya, anlamsız şeyle söylemeye başlamıştı. Onun bu hali kızını pek üzüyordu, ağlamakta, figanlar etmekteydi. Muaviye öldüğünde Yezid Şam\'da değildi. Muaviye\'nin ölüm haberini Zehhak bin Kays duyuracak ve onun cenaze namazını da yine zehhak kıldıracaktı! Mekke fethedildiği sırada Muaviye Yemen\'deydi. Babası Ebu Süfyan\'ın korkudan Müslüman olduğunu duyunca Yemen\'den yazdığı bir mektupta şiir ve nesir diliyle onu kınıyor ve Müslüman olduğu için babasını alaya alıyordu. Kendisi o lahzaya kadar müşrik ve kafir olarak kalmıştı. Muaviye Mekke\'ye döndüğünde Mekke Müslümanların elindeydi artık! Müşrik olan Muaviye, sığınacak kimse bulamayınca Medine\'ye gidip hz. Peygamber\'in -sav- amcası Abbas\'ın ayaklarına kapandı ve sözle İslam’ı kabul ettiğini söyledi. Abbas, onun için Hz. Peygamber\'e -saa- aracılıkta bulunup şefaatini istedi, bu istek kabul edildi ve Muaviye öldürülmekten kurtulmuş oldu. Muaviye\'nin ne zaman, hangi şartlarda ve nasıl Müslüman olduğu başlı başına ilginç ve ibret verici bir tarih kesitidir. Muaviye beklemiş ve Hz. Resulullah\'ın -saa- hastalanması ve vefat edeceğinin tahmin edilmesi üzerine Müslüman olduğunu ilan etmiştir. Yani Hz.Resulullah\'ın -saa- rıhletinden birkaç ay önce Müslüman olmuştur Muaviye! Bu nedenle de o hazretin yanında bulunmamıştır pek... Kimilerinin zannettiği gibi Muaviye senelerce Hz. Resulullah\'ın -saa- hizmetinde bulunmuş değildir asla! Bu doğrultuda uydurulan hadislerin çoğu da, bizzat Muaviye\'nin saltanatı zamanında ve onun altın keseleri sayesinde uydurulmuş olup Muaviye tarafından tezgahlanan propagandaların bir parçasıdır sadece. Bir Alman bilim adamının Şeyh Muhammed Abduh\'a \"Muaviye, İslam’a fütuhat kapılarını kapadı\" dediği bilinmektedir. Bu yerinde, ama başka nedenlere dayalı bir tespittir aslında. Muaviye, İslam tarihinde dâhili savaşları başlatan ve bu çirkin bida\'ti koyan insandır. Muaviye, kafirlere karşı çekilen kılıcı Müslümanlara karşı kullandırtmasaydı, dahili savaşlar değil, fütuhat sürecekti elbette! Bunun yegane sebebi ise Muaviye\'nin Müslümanlara \"emir\" olması bedbahtlığıdır! İslam peygamberinin -saa- hak vasisi de onunla uğraşmak zorunda kalmaz, iktidarının bütün zaman ve imkanlarını Muaviye\'nin oyunlarını bozup onun saldırgan ordularının tecavüzlerine karşı koymaya harcamak mecburiyetinde olmazdı. Dost görünümlü düşmanla savaşmak düşman görünümlü düşmanla savaşmaktan elbette ki daha zordur. Evet, İslam ve insanlık tarihinin en yalın hakikatlerinden biridir bu: Şam valisi Muaviye olmasaydı... Daha yerinde bir deyişle Muaviye Şam valisi olmasaydı Müslümanlar yıllarca dahili savaşlara girip birbirini kırmakla meşgul olmayacak, bunun yerine İslam’ı bütün dünyaya yayacaklardı. O günlerde zaten hızla ilerleyip yayılmaktaolan İslam bütün insanlığı kurtaracak, küfrün bedbahtlığına gömülen bir tek insan kalmayacaktı bugün! Zulüm ve haksızlığın kökü kazınmış, adalet güneşi bütün insanlığın iliklerini ısıtmış olacaktı bugün... Şam valisi olmasaydı, müminlerin emiri Hz. Ali -s- şehid edilmeyecekti. Şam valisi olmasaydı, Hz. Hasan -s-şehid düşmeyecekti. Şam valisi olmasaydı, Hz. Hüseyin -s- şehid olmayacaktı... Hatta hiçbir mazlum, bir zalim tarafından öldürülemeyecekti artık. Çünkü adalet egemen olduğu bir dünyada zalimin zulmedecek gücü kalır mı? Mahrumiyet ve yoksulluk ortadan kalkar, yoksul kimse bulunmazdı o zaman... Yeşil saraylarda yutulan ve sahabe olarak geçinenlerin -öldükleri zaman- zulalarından çıkarılan ve ancak baltayla kırılıp parçalanabilen külçe altınlar, İslam ümmetinin yoksullarına harcansa ve o muazzam servetler Ali\'nin -s- adaletiyle kullanılmış olsaydı, Müslümanlar içinde bir tek fakir insan kalır mıydı sahi? Parası olmadığı için evlenemeyen genç kalır mıydı? Muaviye Şam valisi olmasa kimsenin burnu dahi kanamaz, Yezid halife olmaz, İbni Ziyad, Şimr, Sa\'doğlu Ömer...vb\'leri olmaz bu katiller ve hainler bunca katliam ve cinayet işleyemezdi. Muaviye\'nin İslam’a soktuğu bid\'atlerden biri de cebriye ve kadercilik ekolünü Müslümanlar arasında yaymasıdır. İşlediği zulümleri \"kader\" telakki ettirebilmek ve Müslümanları her vak\'a karşısında salt teslimiyete yöneltmek için yapmıştı bunu. Böylece kimse onun icraatlarına karşı çıkmayacak ve iktidarı güvencedeolacaktı! Muaviye\'nin üç günlük iktidar için İslam’a soktuğu bu bid\'at, İslam ümmetine çok pahalıya mal olmuş, bugün bile çoğu Müslümanlar bu belaya müptelâ olmaktan kurtulamamıştır! Yezid\'in Kufe valisi İbni Ziyad\'la Hz. İmam Hüseyin\'in -s- biricik yâdigarı İmam Seccad Zeyn\'ul Âbidin hazretleri -s- arasında geçen konuşma ve bu konuşma sırasında İbn-i Ziyad\'ın söyledikleri, söz konusu bid\'at konusunda yeterince bilgi vermektedir zaten... -*- Yezid Yezid tam anlamıyla kâfirdi. Vahyi inkar ediyor, peygamberliği yalanlıyordu. İçki içiyor, dansöz oynatıyordu. Alenen günah işliyor, fısk ve fücurda bulunuyor, bunları gizlemeye bile gerek duymuyordu. İşte böyle biri, \"Peygamberin halifesi\" adıyla Muaviye\'den sonra İslam ümmetine musallat oldu! Oysa ki İslam kaynaklarında Hz. Resulullah\'ın -saa- bir gün Muaviye\'ye, ashabının yanında şunları söylediği kayıtlıdır: \"Ümmetim senin elinden neler çekecek neler!.. Senin elinden, gün gelecek, benim evlatlarım acılar yaşayacak, senin soyundan gelecek bir köpek Allah\'ın ayetleriyle alay edecek ve Allah Teala bana karşı saygısızlığı haram etmiş olduğu halde o, bana karşı saygısızlıkta bulunacak, hürmetimi ayaklar altına alacaktır!\" Yezid\'in çocukluğu annesinin akrabaları arasında geçmiştir. Yezid\'in anası, \"Kelâb\" kabilesindendi! İslam terbiyesinden tamamen uzak olan Kelaboğullarının elinde büyüyen Yezid, bu kabilede içki ve köpekle haşır neşir olarak yetiştirildi! Yezid buğday tenli,çopur yüzlüydü, obur olduğu için semiz bir vücudu vardı, bedeni haylice kıllıydı. Psikolojik açıdan hain ve ikiyüzlü bir karakteristik yapıya sahipti; utanma nedir bilmezdi. Köpeklerle oynar, köpek beslerdi. Her köpeğinin bakımını bir köleye vermiş ve o köleyi köpeğine bağışlamıştı! Romalılardan gördüğü şeyleri taklit ediyor, fazla içki içip sazlı-danslı eğlenceler tertipliyor, köpeklerine elbise giydirip odasına alıyordu. Maymunlara da düşkündü. Evinde maymun besliyordu. \"Ebu Kays\" adını verdiği maymununa elbise giydirir, kadehlerinin son yudumunu bu hayvancağıza içirirdi. Bazen onu bir sıpaya bindirir, ciddi at yarışlarına sokardı. Bir gün Ebu Kays, bu yarışlardan birini kazanınca Yezid pek mutlu olmuş, sevincinden Ebu Kays\'a irticalen şiir söylemiştir! Yine bir gün at yarışında Ebu Kays, kendisine içirilen şarabın da etkisiyle, üzerindeki merkepten düşerek öldü. Yezid onun ölümüne pek üzüldü, özel bir tören düzenletti ve bu hayvanı guslettirip kefenletti! Şam ahalisinin o gün gelip kendisine başsağlığı dileğinde bulunmasını emretti ve Şam\'ın ileri gelenleri (ki bunların çoğu ya sahabe, ya da tabiindendi!) o gün gelip Yezid\'e başsağlığı dileğinde bulundular, Yezid onların huzurunda oturup Ebu Kays\'a ağıt ve mersiye okudu, hep birlikte bu maymuna ağladılar! Yezid\'in maymunlara düşkünlüğü neticesinde tarihe geçen lakâplarından biri de \"maymun sever Yezid\"dir! Yezid içkiye aşırı düşkünlüğüyle ün salmıştı. Genellikle sarhoştu. Her gün içki sofrası düzenler, içkiye şiir yakardı, Şairdi de!.. Kendisi gibiayyaşlarla içkili, sazlı ve dansözlü meclisler tertipler, körkütük sarhoş olup sızıncaya kadar içerdi. Ertesi gün, halife unvanıyla, \"Allah Resulünün halifesi\" (!) unvanıyla ferman verir, fermanları bu unvanla mühürlerdi. İçki ve ayyaşlıkta fazla aşırıya kaçtığı bir gün Muaviye, saray erkanından birkaç kişinin de huzurunda ona öğütte bulunmak zorunda kalıyor ve \"Oğlum\" diyordu, \"Bunları gizli-saklı yapsana! Neden herkesin anlayacağı şekilde yapıyorsun? Biraz da mevkini düşün, sözünün geçmesini istiyorsan bunları herkesin huzurunda yapma!\" Yezid Hz. Resulullah\'la -saa- o hazretin Ehl-i Beyt\'ine (a.s.) karşı kin ve nefretle büyütülmüştü. Hz. Resul-ü Ekrem\'e -saa- karşı beslediği düşmanlık inanılır gibi değildi. Allah Resulünün -saa- soyundan intikam almayı düşünüyor, Haşimoğullarına karşı kan davası güdüyordu!.. Babası onu kendisinden sonra halifeliğe getirmek üzere veliaht ilan edince ilk işi şairlerle edebiyatçıları satın almak oldu. Bu satılık şairler, Yezid\'i öven şiirler söylediler, bu şiirlerin dilden dile yayılması için büyük paralar harcandı. Ardından, kabile ve aşiret reisleri yüklüce paralar, hediyeler ve unvanlarla satın alındı. Muaviye, valilere gönderdiği bir emirnamede \"her beldenin ileri gelenlerinden bir grubun derhal Şam\'a gelmesi ve Yezid\'in veliaht olması için Muaviye\'ye ısrarda bulunmasını emrediyordu!! Aynı günlerde yine Muaviye\'nin emriyle, tanınmış şahsiyetler terör edilmeye başlandı. İmam Hasan Müçtebâ\'yı -s- zehirleterek şehid ettirdi. Irak\'ıfetheden Sa\'d bin Ebi Vakkas\'ı zehirletti. Halk tarafından sevildiği için bir gün kendisine rakip olur korkusuyla; Şam fatihi Halid bin Velidoğlu Abdurrahman\'ı Yahudi bir hekim vasıtasıyla hasta yatağında zehirletti! Ebubekir\'in oğlunu zehirletti! Hıcr bin Adıyy hazretleriyle yarenlerini tutuklatıp öldürttü! Kendisinden sonra açıkça Yezid\'i veliaht ilan edip, herkesi ona biat etmeye zorladı. Medine halkı, Muaviye\'yle oğlu Yezid\'i çok iyi tanıdığından, biati kabul etmedi, Medine valisinin de halktan biat almaya gücü yetmemişti. Muaviye Medine\'nin bu kararlılığının diğer şehirlere de sıçramaması için bizzat Medine\'ye gidip şehrin ileri gelenlerinden Yezid\'e biat almaya karar verdi. Kalabalık bir ordu ve altın akçelerle dolu keselerle Medine\'ye girdi, tanınmış birçok sahabeden biat almayı başardıysa da, Hz. Resulullah\'ın -saa- yiğit evladı İmam Hüseyin\'den -s- biat alamadı. Her yolu denedi ama ne altın, ne tehdit, ne hile kâr etmedi Peygamber\'in -saa- Hüseyn\'ine... Medine valisi Mervan, Hz. Hüseyn\'i -s- Şam\'a sürmesini ve orada kendi nezareti altında bulundurmasını önerdi, ama Muaviye bu teklifi hemen reddederek \"Sen\" dedi, \"Hem Hüseyin\'den kurtulmak, hem onu benim canıma düşürmek istiyorsun!..\" Muaviye, Hz. İmam Hüseyn\'in -s- Şam\'a gitmesinden korkmakta haklıydı. Zira İmam Hüseyin -s- Şam\'a gidecek olsa Şamlılar çok kısa bir süre sonra Muaviye\'ye karşı ayaklanacaktı. Çünkü İmam Hüseyin\'le görüşüp konuşunca İslam’ın ne olduğunu öğrenecek, Muaviye\'nin onlara kabul ettirdiği şeylerin İslam’la ilgisi bulunmadığınıanlayacaklardı. Şamlılar Muaviye\'nin inceden inceye hesaplamış olduğu propaganda taktikleriyle şartlandırılmışlardı. Muaviye\'yi iyi bir Müslüman yönetici olarak tanımakta, onu Hz. Resulullah\'ın -saa- hak halifesi ve vekili olarak görmekteydiler. Hem, Muaviye Peygamberin akrabasıydı da... Haşimoğullarını tanıyan yoktu Şamlılar arasında. Muaviye\'nin zehirli propagandaları neticesinde, Emeviler dışında Hz. Resulullah\'la -saa- akraba olan herkesin dünya düşkünü olduğunu zannediyordu Şamlılar!.. Şam\'da \"Resulullah\'ın -saa- Soyu\" denildiğinde \"Emeviler\" anlaşılırdı sadece!.. Muaviye, iğrenç saltanatını bu Bizans oyunları ve Ümeyyeoğullarına has bu Ebu Süfyan sahtekarlıklarıyla ayakta tutabilmişti işte... Yezid\'in işlediği canilikler ve ihanetlerin İslam tarihinde ikinci bir benzerini görebilmek mümkün değildir. Yezid, Hıristiyanlardan aldığı yüklüce bir rüşvet karşılığında İslam ordularının Yunanistan\'la Kıbrıs\'ı fethetmesini engelledi. Hz. Resulullah\'ın -saa- şehri olan Medine\'ye saldırdı, kendisine biat etmeyi kalben kabullenmediği için bu mübarek şehrin ahalisini kılıçtan geçirdi, sağ kalanların kendisine köle olacakları taahhüdünde bulunmaları şartıyla boyunlarını ve ellerinin âyasını mühürledi! Bu taahhütte bulunmayı reddeden Müslümanlar acımasızca öldürüldü!.. Yezid, Ebrehe ordularının yapmadığını yapmış ve Hz. Resulullah\'ın -saa- halifesi unvanıyla Mekke\'ye de saldırmıştır. Kâ\'be\'yi taşa tutan İslam halifesidir Yezid... Evet, Beytullah\'il Haram\'ı mancınıklayıktırdı, Kâ\'be\'nin perdelerini Mekke halkının şaşkın bakışları altında ateşe atıp yaktı ve Beytullah\'ı yerle bir edip Mekke\'den ayrıldı!.. Hz. Resulullah\'ın -saa- Muaviye\'ye \"senin sulbünden gelecek bir köpek...\" dediği Yezid\'di bu... Yezid\'i bu ümmete musallat eden Muaviye; ikinci halife tarafından Şam valiliğine neden atanmıştı sahi?!! İslam tarihinde, nedeni bir türlü sorulmayan ve her nedense, bulacağı cevabın aslında ne olduğunu tahmin ederek acı hakikatle karşılaşmaktansa tarihin bazı kesitindeki hakikatleri hemencecik geçiştiriverenlerin hiç hoşlanmadığı canlıcı nice sorudan biridir bu... Kerbelâ hadisesi, yıllardır biriken kinlerin patlamasından başka bir şey değildi... Bir elden diğerine, bir kalpten ötekine aktarılarak ve gitgide beslenip büyütülerek körüklenen bir \"Muhammed düşmanlığı\", Resulullah evlatlarının iyice zaafa uğratılıp hesaplı bir şekilde tezyif edilmesinin ardından nihayet beklediği fırsatı bulmuş ve yıllar önceden çok daha başka eller ve çok daha başka yerlerde bileylenen kılıçlar Kerbelâ\'da Hz. Resulullah\'ın -saa- bütün soyunu katletmiştir... Bu toplu katliam; yarasalarla gecenin, engereklerle akreplerin, sırtlanlarla çakalların yıllar önceden başlattıkları sessiz ve gizli işbirlikleriyle mümkün olabilmiştir... Hz. Resulullah\'ın -saa- rıhletiyle başlayan sapmalar giderek öyle büyüdü ki, bir gün, en inanılmaz şeyler bile vuku buldu Müslümanların gözleri önünde... Yezid, Medine\'yi bir dâr-ul harp gibi ele geçirdikten sonra askerlerine üç gün boyunca Medine Müslümanlarının ırzını ve namusunuhelal ilan etti! Bu üç gün boyunca Yezid\'in ordusu 12 bin Müslümanı katletti. Ve... Üç binden fazla Medineli Müslüman kızın namusunu kirlettiler!.. Muaviye\'yle ona iktidar kapılarını açık bırakanları bunca cânilikten berî tutmak mümkün müdür sahi? Medineli Müslüman kızın namusunu kirleten askerin yakasına yapışıp, Yezid\'i görmezden gelmek ve bu korkunç suçu sadece o askere veya komutana yükleyebilmek nasıl mümkün değilse, bu da mümkün değildir elbet... Kaldı ki, kadınlarla kızların çoğu şehirden kaçıp dağlara veya aşiretlerine sığınmışlardı ve bu rakam, sadece Medine\'de ele geçirebildikleri masum insanların sayısını gösteriyordu!.. Yine o gün Yezid, Hz. Resulullah\'ın -saa- mübarek Ravza-i Şerifine sığınanları o mübarek mekanda öldürtmüş ve Hz. Resulullah\'ın -saa- mescidi olan \"Mescid-un Nebi\"\"yi ahır olarak kullanıp atlarla develeri bu mukaddes mekana bağlatmıştı!.. -*- Hz. İmam Hüseyin -s- Bir gün Hz. Resulullah\'a -saa- gelip \"Ümmü Eymen sürekli ağlıyor\" dediler. Hazret, Ümmü Eymen\'i çağırtıp neden ağladığını sordu, Ümmü Eymen şu cevabı verdi: - Çok üzücü bir rüya gördüm. - Nasıl bir rüya? - Anlatması çok zor... - Sandığın gibi değil o rüya... - Ya Resulullah! Rüyamda sizin vücudunuzdan bir parçanın koparılıp benim evime konulduğunu gördüm! Bunun üzerine hazret-i Resulullah -saa- gülümseyerek şöyle buyurdular: -Üzülmene gerek yok ey Ümmü Eymen! Kızım Fâtıma bir çocuk getirecek dünyaya, o çocuğun dadısı sen olacaksın, onu sen yetiştirip büyüteceksin. Benim evladım senin evinde yetişeceğinden, vücudumun bir parçasının senin evinde olduğunu gördün rüyanda!... Bu hadis Hz. İmam Hüseyin\'in -s- Hz. Resulullah\'ın -saa- mübarek vücudunun bir parçası olduğunu hatırlatan nice ayet ve hadislerden biridir. Hz. Hüseyin -s- Hz. İmam Ali\'yle -s- dünya ve cennet kadınlarının ulusu Hz. Fatıma-ı Zehra selamullah aleyha\'nın oğludur. Hasaneyn -s- için Hz. Resulullah\'ın -saa- \"torunum\" değil, \"oğlum\" kelimesini kullanmış olması ve bu iki peygamber çiçeğini kendisine bunca yakın tutması salt beşerî bir duygudan ibaret değildir elbet. Tarih kaynakları Hz. İmam Hüseyin\'in -s- doğum günü olarak \"Hicretin dördüncü yılı Şaban ayının 3\'üne rastlayan Perşembe\"yi kaydetmişlerdir. Bebek dünyaya geldiğinde Hz. Resulullah\'ın -saa- kucağına verdiler; hazret, bu mübarek bebeğin sağ kulağına ezan, sol kulağına ikame okudu. Hz. Hüseyn\'in -s- duyduğu ilk ses, Hz. Resulullah\'ın -saa- sesidir; o hazretin mübarek sesiyle okuduğu tevhid şiarı, vahdeniyet andıdır. Tevhid okulunun kurucusu olan Hz. Resulullah\'ın -saa- mübarek sesiyle Hüseyin\'in kulağına söylenen bu tevhid ve vahdeniyet andı, bebeğin kulağından kalbine aktı. Kalbinden canına işledi. Resulün kalbinden, Resulün evladının kalbine, canına aktı... Böylece bu mübarek bebeğin beynine işleyen ilk şey tevhid çağrısı oldu. Nübuvvet kalesinde, nebiler serverinin kucağında, Resullerefendisinin mübarek sesiyle... Tevhid tohumu işte böyle atıldı Hüseyin\'in ruhuna... Ve o, bu tohumu kendi kanıyla sulayarak yetiştirip kendisinden sonraki nesillere ölümsüz \"Hüseynî Yol\"u bıraktı. Hz. Resulullah -saa- bu mübarek bebeğin adını \"Hüseyin\" koydu. Araplar arasında ilk kez kullanılan bir isimdi \"Hüseyin\"... Ve bu bebek, gerçek bir \"Hüseyin\" oldu. İlk Hüseyin oydu ve ondan önce kimse Hüseyin olmamıştı. Ondan sonra da hiç kimse ikinci bir \"Hüseyin\" olamayacak ve analar böyle bir Hüseyin doğuramayacaktı bir daha. O, Allah Teala\'nın insanlığa sunduğu benzersiz örnekti. Hz. Resulullah -saa- mübarek dilini bebeğin ağzına verdi. Bebek, süratle bu dili emmeye başladı. Ve böylece bu bebeğin dünyadaki ilk gıdası da Resul\'ün -saa- mübarek ağzından alınmış oldu. Bu yüzdendir ki o \"bizzat Hz. Resulullah\'tan beslenen\"dir. Tıpkı babası Hz. Ali\'yyül Murtaza -s- ve ağabeyi Hz. İmam Hasan -s- gibi... Ve... Hüseyin\'den sonra hiç kimseye nasip olmamıştır artık bu eşsiz ilahi nimet... Bu ilahi besin, \"rızkın sahibi olan Yüceler Yücesi Allah-u Azze ve Cell hazretleri\"nin Hüseyin -s- için tayin edip nasip buyurduğu ilk \"rızık\"tı!.. İki cihan serveri ve Habib-i Hüda, bu mübarek bebeği doyasıya öpüp kokladıktan sonra dadısına verdi; gözlerinden akan yaşlar, orada bulunan herkesi hüzne boğmuştu: \"Hüseynim! Sana kıyacak olanlara lânet olsun...\" Ve Allah Resulü -saa- bu sözü üç keztekrarladı. Bebek 7 günlük olduğunda Ümmü Eymen onu tekrar Hz. Resulullah\'ın -saa- huzuruna getirdi. Hazret, \"Gelene de, getirene de ne mutlu!\" buyurduktan sonra tebessüm ederek \"Ey Ümmü Eymen!\" buyurdular, \"Gördüğün rüyanın tabiri budur işte!\" O gün Hz. Resulullah -saa- minik Hüseyni için iki koyun akike ettirdi (kurban kestirdi) ve kurbanlardan bir butla bir altın dinar hediye etti bebeği dünyaya getiren ebe kadına. O gün bebeğin saçlarını tıraş ettirip saçları ağırlığınca gümüş sadaka verdi Ve o gün Allah Resulü -saa- sofra açtırıp ihsan yemeği verdi, açları doyurdu, çıplakları giydirdi... Hüseynine eşi ve ortağı olmayan Rabbinin adını öğretti o gün, peygamber nefhasıyla sardı onu, Hüseynini bu ilahi nimetlerle besledi... Ve onun yüzü suyu hürmetine açları doyurdu, yoksulların yüzünü güldürüp hayır dualarını aldı Hüseyin için o gün... -* - Araplar arasında kız evlattan dünyaya gelen bebeği \"evlat\" saymak gibi bir gelenek yoktu, bizzat kız çocuklarının kendisi \"evlat\" sayılmıyordu çünkü! Hz. Resulullah -saa- bu cahiliyet geleneğini bozarak sevgili kızı Hz. Fâtıma\'yı -s- olduğu gibi, ondan dünyaya gelen Hasan\'la -s- Hüseyn\'i de -s- \"canının bir parçası ve sevgili evladı\" ilan etti. Böylece Hz. Fâtıma\'ya -s- olan sevgi ve ilgisi de Müslüman kamuoyuna duyurulmuş, bildirilmiş oluyordu. Hüseyin -s- Müslümanların imamı olacak, onların liderlik ve yönetimini üstlenecekti. İslâmî liderlik demek kalplerin ve gönüllerin idaresidemekti, bedenlerin değil... İslam’da lider ve rehber olan kimse; yani Müslümanlara imam olan kimse vücutlara değil, ruhlara ve gönüllere hükmederdi çünkü. İslâmî yönetim ve liderlikle, zorbalığa dayalı diktacı ve dayatmacı yönetim tarzları birbirine tamamen zıt iki yönetim tarzıdır. İslamî liderlik demek gönüllere ferman sürmek demektir; sevgi ve şefkatin liderliği demektir. Sevgi ve muhabbet, en mükemmel lider, en iyi önderdi. Ve, iyileri sevmek, insanı eğitip yetiştirir, nefsanilikten kurtarıp ruhaniliğe yaklaştırır insanı... İyilikle yoğrulmuş bir sevgili, sevenini de iyilik ve güzelliğe götürür. İslam dininin temeli de sevgi ve iyilik üzerine kuruludur. Din de, sevgi ve şefkatten başka bir şey değildir aslında. İslam peygamberi bütün hayatı boyunca sevgiye davet etti herkesi, şefkatli ve merhametli olmaya çağırdı insanları; iyileri, salihleri ve takvalı insanları sevmeye davet etti Müslümanları... İyilerin sevgisiyle dolan bir gönül, sahibini Allah indinde pek aziz kılar zira... -*- Aile ortamı ve yetiştiği çevre, bebeğin üzerinde etki bırakan en önemli faktörlerden biridir. Hüseyn\'in -s- aile ortamı, en temiz ortamdı, en mükemmel insâni ortamda yetişiyordu Hüseyin -s-. Evi vahyin merkezi, dedesi vahyin Resulü, annesi dünya ve ahiret kadınlarının efendisi, babası Resulün vasisi ve müminlerin efendisi... Yüceler yücesi Rabb\'ul Âlemin hazretleri tarafından insanları hidayete doğru yöneltip onlara kılavuzlukta bulunmakla görevlendirilen büyük insanlar, Hüseyn\'i -s- yetiştirmekle vazifeliydilerşimdi. Dünyanın kurtuluşu için dünyaya ayak basan ilahi memurlar, Hüseyn\'in -s- eğitimiyle meşguldü şimdi. Hüseyin -s- Resuller resulü Hz. Muhammed-i Mustafa\'nın -saa- özel ilgisi, vasiler vasisi ve müminlerin emiri hz. Aliyy\'ul Murtaza\'nın -s- özel eğitimi ve mümin kadınların ulusu Hz. Fâtıma-i Zehra selamullah aleyhâ\'nın terbiyesiyle büyüdü. Bu ne nimet, bu ne kemal bu ne izzetti öyle!... Böylesine seçkin ve nadide bir tim, neye hazırlıyordu Hüseyn\'i -s- sahi?.. Bütün bir kâinatın önünde saygıyla eğildi bu emsalsiz şahsiyetler; Hüseyn\'in -s- etrafında pervaneler misali dönmekte ve onu en mükemmel şekilde eğitip yetiştirmek için ellerinden gelen gayreti göstermekteydi... Bütün bunlar, Hüseyn\'in -s- çok özel bir görev için seçilmiş olduğunun işaretleriydi... İman, takva, kemal, iyilik, mertlik, insanlık, bilgi, sevgi, ülfet ve büyüklüğü tam kaynağından alıyordu Hüseyin -s- Annesi Fâtımâ\'ydı -s- onun... Erdem, fazilet ve iffetin timsali... Şefkat, sevgi ve hâsenâtın kaynağı... Kevser... Bizzat Resul-ü Ekrem\'in -saa- buyurmuş olduğu üzere: \"İnsanlık tarihinin gelmiş geçmiş en büyük dört kadınından biri ve bizzat onların en büyüğü!\".. Firavn\'un eşi Âsiye, Hz. İsa\'nın -s- annesi Hz. Meryem ve kendi annesi Hz. Hatice-i Kübrâ aleyhâ selam; Fâtıma\'yla -s- iftihar etmedeydiler. Rablerinin katında... -*- Hz. Resulullah -saa- o gün pek neşeliydi. Evden çıktığında biromzunda sevgili Hasan\'ı vardı, bir omzunda da sevgili Hüseyn\'i. Bir onu öpüp okşuyordu, bir ötekini... İki cennet çiçeği, Allah Resulü\'nün -saa- gülüydü onlar... O hazretin bu ilgisini gören sahabeler \"Ya Resulullah\" dediler \"Bu ikisini pek seviyorsunuz galiba?\" Allah Resulü \"Bu ikisini seven\" buyurdu, \"Beni sevmiş, onlara düşmanlık eden bana düşmanlık etmiş olur!\" Ömer, Peygamberin omzundaki çocuklara bakarak \"İyi bir at bulmuşsunuz kendinize!\" dedi; Allah Resulü \"Evet\" buyurdular, \"Bu ikisi, iyi birer binici doğrusu\". Ve cennet çiçekleri, sevgiyle dedelerine sarılıp onun mübarek yanaklarına dayadılar başlarını... Hz. Resulullah -saa- bu iki çocuğa karşı çok özel bir ilgi ve itina göstermedeydi; sırf beşeri bir bağ veya sırf şefkatten ibaret bir dede-torun ilişkisi değildi bu... Çok daha öte, çok daha derin ve özel bir ilişki vardı Allah\'ın Resulüyle Hasaneyn arasında... Ne dede alelâde bir insandı, ne de ona Rabbinin en değerli armağanı olan bu iki nadide çocuk... İnsanlar bu iki çocuğu defalarca Allah Resulünün omuzlarında, onun sırtında, onun kollarında gördüler. \"Bunları seven beni sevmiş, bunlara düşmanlık eden bana düşmanlık etmiş olur\" dediğini defalarca duydular. Ve nice kez \"Babaları, onlardan da üstündür!\" buyurdu Allah Resulü... Onlarla babalarını sevmek, bütün müminlere farz oldu. Bu üçünün sevgisi ve onlara duyulan ilgi ve sevgi konusunda da Hz. Resulullah\'ın -saa- buyurmuş olduğu şu cümlebir hayli çarpıcı ve düşündürücüdür: \"Ali\'nin sevgisi sadece müminlerin kalbinde yer eder; Ali\'yi sadece imanlı kimseler sever ve ona ancak ikiyüzlü münafıklar düşman olur. Hasan\'la Hüseyn\'in sevgisi ise müminin de kalbinde yer eder, kafirle münafığın da!.. -*- Hasan\'la Hüseyin o gece geç vakitlere kadar dedelerinin yanında kalmışlardı. Hz. Resulullah -saa- onları sevgiyle okşayarak \"Anneniz de sizi özlemiştir şimdi!\" dedi ve onları annelerine gönderdi. Çocuklar dedelerini öptükten sonra elele tutuşarak dışarı çıktılar. Çok karanlıktı... Bu sırada çok güçlü bir şimşek çaktı. Çocuklar bu şimşeğin aydınlığında evlerine ulaştılar. Onlar kapıdan girince ortalık yine zifiri karanlık olmuştu. Hz. Resulullah\'ın -sav- gözleri doldu; elini semaya açıp \"Biz Ehl-i Beyt\'i bunca aziz kıldığın için sana hamdederiz Allah\'ım!\" buyurdu. -*- Müslümanlardan biri bir suç işlemişti. Cezalandırılması gerekiyordu. Mahcubiyetinden Hz. Resulullah\'a -saa- görünmeyip birkaç gün saklandı. Bir gün, Hasan\'la Hüseyn\'in sokakta oynadıklarını görünce hemen onları kucağına alıp Hz. Resulullah\'a -saa- gitti \"Ya Resulullah!\" dedi \"Ben Rabbime tevbede bulundum, şu çocukların yüzü suyu hürmetine beni affetmenizi istiyorum!\" Hazret gülümseyerek \"Gidebilirsin\" buyurdular, \"Seni affettim! Artık serbestsin!\" -*- Yaşlı sahabe abdest almakla meşguldü... Ama abdestini yanlışalmadaydı. Bu sırada orada bulunan peygamber çiçekleri, hemen kollarını sıvayarak ona yaklaştılar: - Amca! Biz abdest alacağız, siz hakem olun, hangimizin abdestinin daha doğru olduğunu söyleyin! Yaşlı adam merakla onları izlemeye başladı. Her ikisi de abdest aldıktan sonra \"Çocuklar\" dedi, \"İkiniz de çok güzel abdest aldınız, yanlış olan benim abdestimdi, şimdi ben de doğrusunu sizden öğrenmiş oldum!\" -*- İnsanlığa rehber ve lider olmak üzere seçilmiş bulunan büyük insanlar, çocukluk çağında da büyüktürler aslında; yaşları küçük olsa da en karmaşık sosyal olayları bile kavrayıp halletmede güçlük çekmezler... Küçüğün büyüğe bir şey öğretmesi pek zordur... Büyüğün küçüğü öğretmen olarak kabullenmesi zordur. Zenginin fakiri, güçlünün zayıfı, üstün astı öğretmen kabul etmesi zor mu zordur... Birinci gruptakiler, kendilerini daha üstün görürler çünkü... Çünkü onlar daha büyüktürler. Gün görmüş, ömür geçirmiştirler! Çünkü onlar zengindirler. Çünkü onlar âmirdirler... Eğitim ve öğretimin en önemli şartı, öğrencinin öğretmeninin kendisinden daha bilgili olduğunu kabiulenmesi ve öğretmenine itaat etmesidir ki bu şart onlarda yoktur! Allah Resulünün biricik incileri, inanılmaz derecede basit ve kolay bir yöntem kullanarak bu karmaşık sosyal müşkülü halledivermiş ve o mükemmel terbiye ve ahlâklarıyla yaşlı adamın\"büyüklük seddi\"ni kolayca aşarak onun öz benliğine ulaşmış ve ona \"doğruyu öğretme\"yi başarmışlardı! Böylece gençlerin kendilerinden daha büyüklere birşey öğretmek istediklerinde bunu hangi yöntemle yapmalarının daha sağlıklı ve başarılı olacağını da öğretmiş oluyorlardı bütün insanlığa! Bir genç, yaşlı bir insana kendisinin birşeyi doğrudan doğruya öğretmesinin mümkün olmadığını bilmelidir. Eğitim ve öğretimin özel yolu, yordamı vardır. Peygamber çiçekleri, böylece küçüklerin büyükleri nasıl eğitebileceğini öğretmişlerdir bütün insanlığa. -*- Allah Resulü -saa- bu iki nadide armağana pek büyük bir sevgi ve saygı beslemedeydi. Bir gün o hazret minberde vaazla mşşgulken Hasaneyn Mescidunnebi\'ye geldiler. İkisi de kırmızı elbise giymişti. Henüz yürümeye başladıklarından düşe kalka ilerliyorlardı. Hz. Resulullah -saa- minberden inerek onlara yaklaştı, her ikisini de sevgiyle kucaklayıp minbere çıktı, bu iki peygamber çiçeğini dizlerini oturarak konuşmasına devam etti... -*- Mescidunnebi\'de ashap, Hz. Rebulullah\'ın -saa- imametinde yatsı namazını kılmadaydı. Minik Hasan\'la Hüseyin girdiler içeriye. Yeni yeni yürümeye başlamışlardı. Safların arasından sıyrılıp dedelerini buldular. Hz. Resulullah -saa- secdeye gittiğinde hazretin mübarek sırtına biniyorlardı. Allah Resulü -saa- onları düşürmemek için özen gösteriyor, yavaşça onları yere koyarak secdedenkalkıyordu. Namazını tamamlayınca her ikisini de bağrına basıp öptü, sevgiyle dizlerine oturtup yanaklarını okşadı. Hz. Resulullah -saa- bineğe bindiğinde bu iki çiçeği de yanına alır, birini öne, diğerini de terkine oturturdu. -*- Ebu Hureyre \"Hz. Resulullah\'ın -saa- Hüseyn\'in ağzının suyunu emdiğini gördüm\" der \"Tıpkı bir hurmayı emer gibi\"... \"Resulullah\'ın -saa- Hüseyin\'le oynamayı çok sevdiğini bilirim. Bir defasında onun minik ayaklarını kendi ayağının üzerine koyup ellerinden tutarak \"Hadi bakalım\" dedi, \"Tırman dedenin omuzuna!\" Hüseyin neşeyle o hazretin göğsüne kadar tırmandı, hazret, minik Hüseyni sevgiyle bağrına basıp öptükten sonra \"Ya Rabbi\" buyurdu, \"Hüseyn\'imi sev... Ben onu çok sevmedeyim zira!..\" -*- Hz. İmam Hüseyin\'in -s- Evliliği İslam ordusu zaferle döndüğü Medine\'ye çok önemli esirler getirmişti. İran Padişahı Şehriyar Yezdgerd\'in kızı da getirilen esirler arasındaydı. Babası onu bırakıp kaçmış, ağabeyi Çin\'e sığınmış ve prensesi tek başına bırakmışlardı. Kimsesizlerin en güvenilir sığınağı olan İslam dini, onun için de en mükemmel sığınak olacaktı. Esirler arasında bir prensesin de olduğu haberi kısa zamanda bütün Medine\'ye yayılmıştı. Şehrin genç kızları onu görmek için Mescid\'unnebi\'nin önüne toplanmış, kimi kadınlar da pencereden veya evlerinin damından esirleri seyretmeyi yeğlemişti. Medine halkı, halife Ömer\'in İran prensesine nasıl davranacağını görebilmek için Mescid\'unnebi\'ye akın ediyorduşimdi. Halifeyle birkaç Müslümanın, camide bulunduğu bir sırada esirler kervanı cami avlusuna getirildi. Kervandan sorumlu görevlinin halifeye sunduğu raporda şöyle deniliyordu: \"Esirlerimiz arasında kral Yezdgerd\'in kızı da var. Horasan fatihi onu Medine\'ye getirmemizi tembihledi.\" Prensesi halifenin yakınına oturttular. Bir yandan yol yorgunluğu, bir yandan esaretin acısıyla kıvranan prenses derin bir ah çekerek farsça birkaç kelime söyledi. Onun kendisine hakaret ettiğini zanneden halife \"Ateşperest kâfir küfrediyor galiba!\" dedi. Bu sırada camide bulunan ilim şehrinin kapısı İmam Ali \"Yanılıyorsun, sakin ol\" dedi yavaşça \"bu kızcağız kendi ailesine beddua ediyor, \"yazıklar olsun Hürmüz, kızın esir düştü\" diye ileniyor.\" Mescidunnebi\'de bulunan herkes afallamıştı. İmam farsçayı nerede öğrenmişti? Medine\'de fasça bilen kim vardı Selman\'dan başka? Halife Ömer \"Bu kızı da diğer esirlerle birlikte esir pazarında satılığa çıkaralım!\" dedi. İmam \"Bu hiç doğru olmaz\" diyerek hatırlattı: \"Hz. Resulullah\'ın -saa- \"Kavimlerin ileri gelenleri elinize geçerse onlara saygılı davranın\" buyurduğunu unuttunuz mu?!\" - Ne yapmamız gerekiyor o zaman? Bu kıza nasıl davranmalıyız şimdi? - Bunu kendisine bırakalım. İstediği birini seçip onunla evlensin! Hz. Resulullah -saa- ilmin şehri, Hz. Ali de -s- bu emsalsiz şehrin kapısıydı. Müslümanlar, ona akıl danışanın batıla düşmeyeceğini biliyorlardı, çünkü bizzat Hz. Resulullah\'tan -saa- duymuşlardı bunu. Kral Yezdgerd\'in kızına, meseleyianlattılar. Hiç ummadığı bir teklifti bu. O dönemlerde dünyanın hiçbir beldesinde esire böyle davranılmıyordu. Esirler ya takas edilir, ya parayla satın alınıp köle olarak kullanılır, ya da öldürülürlerdi... Bu, İslam dininin eşsiz prensipleri ve şefkat dolu kanunlarıyla ilk tanışıklığı oldu prensesin... Camideki çehreleri tek tek süzmeye başladı. Kimdi bunlar acaba? Mesleği neydi şunun? Ahlakı nasıldı ötekinin? Şu diğerinin huyu nasıldı acaba? Kimsesiz gariplere nasıl davranılırdı bu kavmin arasında? Bunları bilmiyordu... Birden, gözü bir gence takıldı. Oradakilerden çok farklıydı. O güne kadar tanıdığı herkesten farklı bir çehreydi bu. Onsekizinden fazla olmadığı belliydi, ama asırlarca yaşamışçasına vakur ve olgundu. Fevkalade güzeldi. Ama güzelliğinden başka birşey vardı onda insanı cezbeden... Aşinâydı âdeta... Kimsede olmayan bir nur vardı onda... Genellikle erkekler elçilikte bulunur kız istemeye giderlerdi. Şimdi durum tam tersine bir kaderle karşı karşıya getirmişti onu. Evleneceği erkeğe onun teklifte bulunması gerekiyordu. Ya onu reddedecek olursa? Ama hayır, onun gözlerinde büyük insanlara mahsus bir ışık vardı. Prenses ürkek adımlarla yaklaşıp elini İmam Hüseyin\'in başı üzerinde tuttu. Bütün bir cami tekbir sesleriyle gürlemiş, herkes onu bu isabetli seçimi için takdir etmişti. Ve kader ne kadar da şaşırtıcıydı gerçekten... Kralın kızı, Peygamberin evladına kısmet olmuştu!... Hz. Hüseyin bu yabancıprensesin teklifini kabullenerek onunla evlendi. Şehrbânu, İmam Hüseyin\'e nur topu gibi bir oğlan çocuğu doğurdu. İmam\'ın soyu bu evladından yürüyecek ve İmamet nuru onun alnında parlayacaktı. Adını Ali koydular. Çok ibadet ettiği için daha sonraları \"Zeynulâbidin\" denilecekti ona: \"İbadet edenlerin süsü, ziyneti!\" İmam Hüseyin\'in -s- hayatı kısa oldu, ama Şehrbânu Hatun\'un hayatı çok daha kısa... Bu vefakar anne, Ehl-i Beyt-i Resulullah\'ın -saa- nadide imamlarının dördüncüsü olan ilk evladı Hz. İmam Seccad Ali bin Hüseyin\'i -s- dünyaya getirdikten sonra dünyadan göçtü... Şehrbânu Hatun âdeta ilahî bir görevi yerine getirmekle memur edilmiş ve Ali\'sini dünyaya getirdikten sonra göçüvermişti dünyadan... Gurbetten beka diyarına... Her insanın anayurdu olan ahiret yurduna. Ve bu, kaderin acı bir cilvesiydi Hz. Seccad -s- için... Dünyaya ayak basar basmaz öksüz kalmak çok acıydı elbet. Ama Kerbelâ\'yı yaşamak çok daha büyük bir acı olacaktı onun için. Bu nedenledir ki Şehrbânu Hatun, o büyük musibeti görmeden göçtüğü için şanslı sayılacaktı yıllar sonra... -*- İmam Hüseyin\'in -s- bir eşi de Leylâ Hâtun\'du. Bu yiğit kadından yiğit mi yiğit bir oğlu oldu İmam\'ın... Yiğit, bahadır, erkek güzeli, ahlak ve erdem timsâli... Onu gören Hz. Resulullah\'ı -saa- görmüş gibi olurdu. İnsanlar içinde Hz. Resulullah\'a -saa- en çok benzeyendi o... Vücudu, ruhu, ahlakı, hatta sesi, yürüyüşü, oturuşu ve...Herşeyiyle Resulullah\'ın -saa- tıpatıp aynıydı Aliekber... Hz. Resulullah\'ı -saa- özleyen yaşlı sahabelerle, o hazreti görmeyen ve onu görüp seyretmek isteyenleri Aliekber\'in yanına getirirlerdi... Onu gören, Hz. Resulullah\'ı -saa- görürdü âdeta... Leyla Hatun\'un Ali\'siyle Amine Hatun\'un Muhammed\'i -saa- bir elmanın iki yarısı gibiydi çünkü. Aliekber\'in Kerbelâ\'da gösterdiği yiğitlik ve yarattığı kahramanlıklar kıyamete değin dillere destan olacaktı. O, Hz. Hüseyin\'in -s- büyük oğlu olduğu için adına bir de \"büyük\" anlamına gelen \"Ekber\"i eklemişlerdi. Kerbelâ\'da şehid düşen yiğit Aliekber\'in annesi Leyla Hatun Urve bin Mesud\'un torunlarından olan Ebu Murre Sakafî\'nin kızıdır. Leyla\'nın ceddi olan Urve, Sakafi aşiretinin reisi olup Taif\'te yaşardı. sadece Sakafiler arasında değil, bütün arap kavmi arasında yiğitlik ve mertliğiyle ün salmıştı. Urve, bizzat Hz. Resulullah\'ın -sav- huzuruna varıp Müslüman olmuş, Medine\'den Taif\'e döndüğünde kendi kavmini İslam’a davet etmişti. Sakıfoğulları ona şiddetle karşı çıkmış, onunla savaşa tutuşmuş ve nihayet bir sabah namazında onu şehid etmişlerdi. Evet, Urve, yabancılar ve düşmanlar tarafından değil, kendi kabilesi, kendi akrabaları tarafından öldürülmüştür, tıpkı torunu Aliekber ve yiğit babası Hz. Hüseyin -s- gibi. Hz. İmam Hüseyn\'i -s- şehid edenler ne Romalı hırıstiyanlardı, ne de Hayber yahudileri... Müslüman olduğunu söyleyen ve Hz. Resulullah\'ın -saa- sünnetine uyduğunu ve o hazretin halifesi olduğunu iddia edenler tarafındanöldürüldü o da... Ve çoğu, akrabası veya mahalle arkadaşıydı... Evet, Leylâ Hatun da çok yaşamadı, sevgili Hüseyn\'iyle Aliekber\'inin acısını görmeye dayanamazdı Leyla... Şehrbanu gibi o da genç yaşta dünyayı terkedip bekâ diyarına göçtü ve arap kabilelerinin Leyla Hatunu\'yla, acem beldesinin Şehrbânu Hatunu, ahiret yurdunda Hüseyn\'leriyle Ali\'lerini beklemeye başladılar. Ve çok geçmeden onlar da kavuştular birbirlerine... Başı dik, alnı açık ve Rablerinin huzurunda \"O\'nun rızasını en mükemmel şekilde kazanmış olarak!\" -*- Rubab -veya Rûbâbe- Hatun da Hz. İmam Hüseyin\'in -s- eşiydi. Ama o, Hüseyn\'ini -s- yalnız bırakıp çabucak göçmedi dünyadan. Kerbelâ\'ya kadar sevgili Hüseyn\'iyle birlikteydi o, Aşura\'yı onunla birlikte yaşadı, o inanılmaz kıyamet sahnesine tanık oldu ve Hüseyn\'inin mesajını Medine\'ye taşıdı. Vefa ve sadakat timsali olan bu büyük kadın, Hz. İmam Hüseyn\'in -s- şehadetinden sonra evlenmedi, ölünceya kadar İmam\'ı ve Âşura\'yı anıp durdu, hakkı ve hakikati anlatan canlı bir tarih oldu ve cennet-i âla\'da Hüseyn\'ine -s- kavuşuncaya kadar onunbüyük davasının yılmaz eri kesildi. Rubab Hatun, ünlü Emre\'el Kays-ı Kelbî\'nin kızıdır. İmam Hüseyn\'in -s- ünlü bilge kızı Sakine\'yle, kundakta şehid edilen minik Abdullah\'ının anneleri bu büyük kadındır işte. İmam Hüseyn\'i -s- şehid eden azgın ve zalim kavim, Rubab Hatun\'u bir savaş esiri gibi zincirlere bağlayıp Şam\'a götürdüler. Acılarla dolu esarethayatından sonra Medine\'ye dönen Rubab Hatun burada Hz. İmam Hüseyin -s- için yas ve taziye toplantıları düzenledi. Ölünceye kadar bir kez olsun onun güldüğü görülmedi, gece gündüz Kerbelâ\'yı hatırlayıp \"Ya Hüseyn!\" nidalarıyla âğladı. Arap kabilelerinin büyükleri onunla evlenmek için elçiler gönderdiler \"Peygamber\'in gelini olana, başkalarının gelini olmak yakışmaz\" diyerek hepsini geri çevirdi. Rubab Hatun İmam Hüseyin\'in -s- acısıyla o hazretin şehadetinden sonra bir yıldan fazla yaşayamadı, bu bir yılı da hergün İmam\'a ağlamak ve Kerbelâ şehidlerini anmakla geçti, Peygamber ailesinin katillerini lanetledi, Emevilerin çirkin yüzünü insanlara göstermeye çalıştı. Bu bir yıl boyunca yemeden içmeden kesildi, sıcağa soğuğa aldırmadı \"Hüseyin\" adını dilinden düşürmedi, gözünün pınarları kuruncaya kadar ağladı ve nihayet bir yılını doldurmadan \"Hüseyin\" diye diye Hüseyn\'ine kavuştu. Hz. İmam Hüseyn\'in -s- Rubab Hatun\'la kızı Sakine için söylediği iki beyit ünlüdür; bu iki beytin türkçesi mealen şöyle: \"Canıma andolsun ki ben Rubab\'la Sakine\'nin misafir edildiği bir evi pek severim! O ikisini pek severim ben ve kınanmam bu yüzden Canım da fedadır onlara, malım da Hiçbirşeyimi esirgemem o ikisinden!\" -*- İmam Hüseyin -s- Pek Mert Ve Cömertti Ceddi Hz. Muhammed\'in -saa- büyük vasıfları Hz. Ali\'yle Hz. Fâtıma\'nın -s- eğitim ve terbiyesi Hz. Hüseyin\'de -s- toplanmış ve onu mertlik, yiğitlik, fedakarlık,cömertlik, fazilet ve erdemin timsali kılmıştı. İmam Hüseyin -s- de ceddi hz. Resulullah -saa-, babası Ali\'yyul Murtaza ve annesi Sıddıkâ-i Kübrâ Fâtımâ-ı Zehrâ selamullah aleyhâ gibi eşsiz bir insan, inanılmaz bir kişilikti... ... Üsame\'yle, İmam Hüseyin\'in -s- hiçbir dostluğu yoktu, arası da hiç iyi değildi İmamla. Kendisini İmam Hüseyin\'den -s- üstün görür, \"ben, Hz. Resulullah\'ın -saa- oğulluğu şehid Zeyd\'in evladıyım!\" diyerek övünürdü, \"Hz. Resulullah -saa- çok genç olduğum halde Ebubekir, Ömer ve Osman\'ın her üçünü de benim komutama vermiştir!\" diyerek herkese büyüklük taslardı. Üsame, İmam Hüseyin\'le -s- kendisini aynı kefeye koymakta, \"ben de onun gibi Hz. Resulullah\'ın -saa- torunuyum, onun benden farklı tarafı nedir? demekteydi. Hüseyin, Ali\'nin -s- oğluysa, o da Zeyd\'in oğluydu! Hüseyin mücahidlerin imamı olmuşsa o da İslam ordularının komutanı olmuştu! Ve Üsame de birçokları gibi kendisini Peygamber\'in Ehl-i Beyt\'iyle bir, hatta onlardan daha üstün görme hatasına düşmüş, nefsinin enaniyetine kapılıvermişti. Bir gün Üsame\'nin hastalanıp yatağa düştüğünü haber verdiler İmam Hüseyn\'e. İmam, hemen kalkıp onun ziyaretine gitti. Üsame, ağır bir borcun altına girmişti, İmamı gördüğünde \"bu borcumu ödeyemeden ölmek istemezdim\" deyince İmam -s- borcunun miktarını sordu, Üsame \"Altmışbin dirhem!\" dedi. İmam \"İçin rahat olsun\" buyurdu, \"Sen ölmeden bu borcunu ödemeyi ben taahhüt ediyorum!\" Ve İmam,verdiği sözü tutarak Üsame\'nin bütün borçlarını onun adına ödedi ve Üsame\'yi borçlu ölmekten kurtardı. İşte burada İmam Hüseyin\'in -s- yolu, iddiacı inkılabçı komutanlardan da ayrılıyordu. Bu olayın da verdiği ipuçları dikkate alındığında, İmam Hüseyin\'de devrimci geçinen beşerî ekollerin öncülerinde görülmeyen çok özel bir haslet ve meleke olduğu görülür: İster Lenin, Mao, Allende, Che Guevera vb. gibi sol olsun, ister Franco, Abdulkerim Reyfi, Enver Paşa, Atatürk, Abdulkadir Cezayiri vb. gibi sağ eğilimli devrim ve inkılap isimleri olsun, o hazretle kıyaslanabilmeleri bile mümkün değildir. İmam Hüseyin Üsame olayında çok farklı bir ahlak ve erdem örneği sergilemekte ve hem dostuna, hem düşmanına iyilikte bulunmaktadır. Salt inkılap ve devrim adamı olarak bilinenlerse dostlarına karşı sevecen, düşmanlarına karşıysa acımasız ve serttirler. Hz. Hüseyin\'in -s- yolu \"cihad\"ve \"mücahede\" yoludur, devrimcilik yolu değil... -*- Bir bedevi Arap Medine\'ye gelip şehrin en cömert insanının kim olduğunu sordu \"Hüseyin bin Ali\"dediler. Bedevi, İmam Hüseyin\'i -s- camide buldu, namaz kılmakla meşguldü. Bedevi, İmam\'ın namazını bitirmesini bekledi, selam verir vermez derdini anlatıp \"Size bel bağlayan pişman olmazmış dediler\" diye ekledi. İmam -s- kalkıp evinin yolunu tuttu, bedevi de onu izlemedeydi. İmam evine ulaştığında bedevi kapıda durmuş, İmam içeri girmişti. Çok kısa bir süre sonra İmam, içinde dörtbin dinar sarılı bir bohçayla geri dönüp onu bedeviye verdi ve eğer az olursa onu affetmesini istedi! Bedevi neye uğradığınışaşırmıştı, bohçayı alıp \"Böylesine mert bir insanın günün birinde toprağın bağrına gitmesi yazık olmaz mı?\" diyerek şu mealde bir şiir okudu: \"Mertlik ölür mü hiç? Cömertlik toprağın altında kalır mı? İnsanlığını toprağa gömebilmek mümkün müdür insanın? Mertlik güneşe benzer, geceleri gündüze çevirip insanların yolunu aydınlatır.\" -*- İmam Hüseyin -s- şehid düştükten sonra onu toprağa vermeye gelenler sırtında koyu nasırlar gördüler, İmam Seccad \"Babam geceleri sırtında yoksullarla yetimlere yiyecek taşırdı\" dedi, \"ceddimiz Emir\'el Müminin Ali\'den -s- Ehl-i Beyt imamlarına intikal eden hasletlerden biridir bu!\" Bu noktada da mücahidle inkılapçının yolları ayrılmaktadır: Mücahid yoksula ve fakire zaman ayırıp onlarla uğraşır, yardım eder, devrimciyse yoksullara yardım etmediği gibi \"bu yardım yoksulların sosyal patlamasını ve devrim fitilinin ateşlenmesini önler\" diyerek böyle bir yardımda bulunmak isteyenlere de engel olur. Mücahid, hem bireyin saadetini ister, hem toplumun. Devrimciyse \"Birey topluma feda edilmelidir\" der. Sahi, bireyler topluma feda edildiğinde toplum kalır mı ortada? -*- Bir gün İmam Hüseyin -s- sokaktan geçerken kuru ekmek yiyen birkaç yoksul gördü; selam verdi. Onlar hazretin selamını alıp sofralarına buyur ettiler. İmam neşeyle onların sofrasına oturup \"Yediğiniz şey sadaka olmasaydı ben de sizinle yerdim\" buyurdu, \"Ama biz Ehl-i Beyt\'e sadaka haram edilmiştir.\" Sonra da onları evine davet etti, hep birlikte İmam\'ın -s- evine gittiler. İmam, evde ne varsa sofraya getirilmesini buyurdu, onları bizzat ağırladı,karınlarını iyice doyurup herbirine yeni giyecek ve bir miktar da para verdi. -*- İmam Hüseyin\'den -s- şu rivayet aktarılır: Ceddim Resulullah\'ın -saa- şöyle buyurduğunu bilirim: Namazdan sonra en iyi amel, günah olmaması şartıyla bir mümini hoşnut edip onu sevindirmektir. Bir gün, bir köpekle yemek yiyen bir köle gördüm, nedenini sorduğumda \"Ey Allah Resulü\'nün oğlu\" dedi, \"Çok kederliyim, bu hayvancağızı hoşnut edersem Rabbimin de beni hoşnut edeceğini ummaktayım! Benim efendim olan zat bir yahudidir, ondan ayrılabileceğim anın arzusuyla yaşıyorum ben!\" Kölenin bu sözü üzerine İmam Hüseyin -s- onun efendisine gidip ikiyüz dinar vererek bu köleyi satın almak istediğini söyledi. Onun, İslam Peygamberinin evladı olduğunu gören adamcağız \"O köle sizin kademinize feda olsun\" dedi, \"Sizi hoşnut edecekse şu bağı da ona bağışlıyor, ikiyüz dinarınızı da size iade ediyorum!\" İmam \"Ben de bunu size bağışlıyorum\" buyurdu, yahudi bu bağışı kabul ettiğini ve onu kölesine bağışladığını söyledi, İmam \"Ben de köleyi azad ediyor ve bu malları olduğu gibi ona bağışlıyorum\" buyurdu. Bu sahneye şahid olan ve olayı ilgiyle izleyen ev sahibinin zevcesi hemen kelime-i şehadet getirip Müslüman oldu, \"Bu iyiliklere karşılık ben de mihriyemi kocama bağışlıyorum\" dedi. Bunu duyan yahudi, \"Ben de İslam dinini kabul ettim\" diyerek Müslüman oldu ve evini hanımına bağışladı. Bütün bunlar İmam Hüseyin\'in -s- hayırsever bir adımıyla bir günde olup bitivermişti: Bir köle azad olmuş, bir ihtiyaç sahibinin ihtiyacı giderilmiş, iki kafir Müslüman olmuş, bir karı-koca arasındaki sevgibağı güçlenmiş, samimiyet doğmuş ve niceden beridir kocasına sadık bir eş olan emektar bir kadın, bir evin maliki oluvermişti!... -*- Amr bin Âs\'ın oğlu Abdullah\'ın sahabenin zahidlerinden olduğu söylenir. Rivayete göre bir gün İmam Hüseyin\'le -s- karşılaşan Abdullah, orada bulunanlara dönerek \"Göklerde, yeryüzü ehli arasında en sevilen insanı görmek isteyenler buna baksınlar!\" dedi ve esefle ekledi: \"Ama ben, Sıffin olaylarından sonra onunla hiç konuşamadım artık!\" Onun bu sözünü duyan sahabeden biri (Ebu Said) Abdullah\'ın elinden tutup onu İmam Hüseyin\'in -s- yanına götürdü. İmam \"Sen\" dedi, \"Benim, yeryüzünün gök ehli arasında en sevileni olduğumu bile bile Sıffin\'de bana ve babama karşı kılıç çekip bizimle savaştın... Şunu bilmeni isterim: Allah\'a yemin ederim ki babam benden daha üstündü!\" Abdullah ne diyeceğini bilemiyordu \"Babam öyle emretti, ben de ona itaat ettim\" dedi, \"Babamıza itaat etmemizi bizzat peygamber emretmedi mi bize?\" İmam Hüseyin -s- bakışlarını Abdullah\'a dikerek \"Ama\" buyurdu, \"Kur\'an-ı Kerim\'de de \"Eğer sizi kafir etmek isterlerse anne babanızı dinlemeyin\" buyruluyor!\".. Kaldı ki bizzat Hz. Resulullah\'ın -saa- \"Günah konusunda kimseye itaat edilemez!\" buyurduğunu da duymuşsundur. Bu durumda Allah\'ın kullarını razı etmek için O\'nun günah ve haram kıldığı şeyleri yapabilir mi bir Müslüman?\" -*- Bir gün İmam Hüseyin\'in -s- kapısını çalan bir arap, paraya ihtiyacı olduğunu ve Peygamber\'in -saa- Ehl-i Beyt\'inden -s- yardım istemeye geldiğinisöyledi. Kısa bir sohbetten sonra onun edebiyatçı ve yazar olduğunu öğrenen İmam \"Babam Ali\'den her insanın değerinin yaptığı iyi işlerle ölçülmesi gerektiğini duydum\" buyurarak şöyle dedi: - Ceddim Resulullah da -saa- \"İnsanlara, bilgileri ve liyakatleri miktarınca iyilik ediniz buyurmuştur. Binaenaleyh ben de üç soru soracağım sana; üçünü de bilirsen, şimdi elime ulaşan şu altın akçe dolu keseyi vereceğim sana! Eğer ikisini bilirsen 2/3\'ünü, birini bilirsen 1/3\'ünü vereceğim! Adamcağız hem mahçup olmuş, hem afallamıştı. Boynunu büküp: - İlmin kaynağı sizsiniz! dedi. Ama eğer gerekli görüyorsanız sorun. Allah dilerse cevaplamaya çalışırım! İmam tebessüm ederek sordu. - En iyi amel nedir? - İman! - İnsanı mahvolmaktan ne kurtarır? - Allah\'a güvenmek. - İnsanın süsü-güzelliği nedir? - Sabırla içiçe olan ilim. - Ya olmazsa? - Cömertlikle içiçe bir servet ve zenginlik. - Ya olmazsa? - Direnç e tahammülle içiçe bir fakirlik. - Ya o da olmazsa? - O zaman bir yıldırımın tepesine düşüp onu oracıkta yakıp kül etmesi yaşamasından daha iyidir! İmam Hüseyin -s- gülümseyerek elindeki altın akçe dolu keseyi ona verdi, bir de yüzük hediye etti ona. Kesede bin altın vardı, yüzüğün değeri 200 gümüş akçe ediyordu. Bedevi, hiç beklemediği bunca ihsan karşısında bir an afalladı, kendine geldiğinde ilk sözü \"Allah, risaletini kime vereceğini daha iyi bilir!\"oldu. -*- İmam Hüseyin -s- ağabeyi İmam Hasan\'a -s- fevkalade saygı gösterir, onunla asla tartışmaz, onun her dediğini uygulardı. İkisinin de hayatta olduğu dönemlerde bu iki Ehl-i beyt imamı arasında bir kez olsun anlaşmazlığa şahid olmadı kimse, iki kardeş, bir kez olsun kırılmadı yekdiğerine! İmam Hasan\'ın -s- yaptığı İmam Hüseyin\'in -s- kabulüydü, İmam Hüseyin\'in yaptığı da İmam Hasan\'ın! Ehl-i Beyt çiçeklerinden İmam Muhammed Bâkır\'dan -s- şöyle rivayet edilir: İmam Hüseyin -s- ağabeyi Hz. Hasan\'ı pek sever, pek sayardı, ona zerrece muhalefeti olmazdı. Bir gün İmam Hasan\'ı -s- ziyarete gittiğinde bir kadının o hazrete ağlayarak birşeyler anlattığını, İmam Hasan\'ın da -s- başını yere eğip ağlayarak onu dinlemekte olduğunu gördü. İmam Hüseyin de orada durup ağlamaya başladı. Kadın oradan ayrıldıktan sonra iki kardeş de ayrılıp evlerine gittiler ve İmam Hüseyinin -s- ağabeyine olan saygı ve terbiyesi bu ağlamanın nedenini sormasına engel olmuştu! Bir gün İmam Hasan\'la -s- sohbet ederlerken, İmam \"Hüseyin\" dedi, \"dün rüyamda Yusuf peygamberi gördüm, onu kutlayarak Züleyha\'nın ısrarları karşısında gösterdiği sabır, mertlik ve direncini övdüm\" Bunun üzerine Hz. Yusuf \"Ya Hasan\" dedi, \"Sen de o gün o kadının isteğini reddettin ve benim yaptığımın aynını sen de yaptın\" dedi. İmam Hüseyin -s- bir süre önce gördüğü o şaşırtıcı olayı hatırladı. Şimdi herşeyi anlamıştı. O evli olduğu halde kadınHhz. İmam Hasan\'a -s- ilgi duyduğunu söylemiş, İmam\'ın -s- onu reddetmesi üzerine ısrarda bulunmuş, onun ısrarı İmam\'ın Allah korkusuyla ağlamasına nedenolmuştu. İmam\'ın ağladığını gören kadıncağız da bu ısrarlı teklifinden dolayı pişmanlık duyup ağlamaya başlamıştı!.. -*- O yıl İmam Hüseyin\'le -s- ağabeyi İmam Hasan -s- yaya olarak Mekke\'ye doğru yola çıkmışlardı. Yaya olarak haccetmeyi ahdetmiş, nezirde bulunmuşlardı. Yolda onlarla karşılaşan Müslümanlar da bineklerinden iniyor, yaya olarak onlara katılıyorlardı. Yaya olarak bunca yolu katedemeyecek olanlar da vardı. Hz. İmam Hasan\'dan -s- bir bineğe binmesini rica ettiler. İmam -s- \"Biz yaya olarak hacca gitmeyi nezrettik\" buyurdu \"Bineğe binemeyiz. Birazdan yolumuzu ayırıp başka yoldan gideceğiz, dileyen bineğine binebilir o zaman.\" -*- İmam Hasan\'la İmam Hüseyin arasında benzeri görülmemiş bir saygı ve sevgi hakimdi. Düşünce ve fikirleri bunca aynı, davranış ve amelleri bunca uyumlu iki kardeşe rastlamak hemen hemen imkansız gibidir. İmam Hasan -s- Muaviye\'yle barış anlaşmasını imzaladığında İmam Hüseyin -s- de bu anlaşmayı onaylamıştır. İmam Hasan gibi İmam Hüseyin de -s- Muaiye\'ye biat etmemiştir. İki kardeş her zaman elele, her zaman yürek yüreğe durmuş, sözleri bir, tepkileri bir olmuştur. İmam Hasan -s- şehid olduğunda Iraklılar İmam Hüseyn\'e mektup yazıp Muaviye\'ye karşı kıyam etmesi halinde kendisini destekleyeceklerini bildirdiler. İmam Hüseyin -s- bu teklifi reddederek \"Benimle Muaviye arasında imzalanmış bir anlaşma var\" dedi, \"Muaviye hayatta olduğu sürece benim ahdime sadık olduğumu göreceksiniz!\" Evet, bu anlaşma, aslında İmam Hasan\'la -s- Muaviye arasında imzalanan anlaşmaydı, ve İmam Hüseyin -s- ağabeyi İmam Hasan\'ın -s- verdiği sözü, bizzatkendisinin verdiği bir söz olarak kabul etmişti! Ve o, verdiği sözü çiğnemeyecek, kabullendiği bir ahdi bozmayacak kadar büyüktü... -*- Üsam bin Mustalak şöyle anlatır: Medine\'ye gittiğimde Hüseyin bin Ali\'yi -s- gördüm. Onun yakışıklı, alımlı, nurlu ve heybetli yaradılışı kıskançlık duygularımı kabarttı, öteden beri ona karşı düşmanlık besliyordum, biz Şamlılar arasında Ali bin ebu Talib\'i küçümseyici maksatla kullanılan isimlerin en ünlüsü \"Toprakoğlu toprak\" veya \"Toprağın babası\" anlamına gelen \"Ebâ Turab\"dı. Onu küçümsemek için \"Sen Eba Turab\'ın mı oğlusun?\" diye sordum. Hiç rahatsız olmadan \"Evet\" dedi, bunun üzerine ağzıma geleni söyleyip hakarete başladım, o sessizce dinliyordu. Benim hakaret ve küfürlerim tamamlanınca başını kaldırıp bana baktı. Aman Allah\'ım! Ne bakıştı o öyle?! Ben ona küfretmiştim ve o, sevgi dolu bakışlarıyla âdeta öpüp okşuyordu beni, \"Sıkma canını\" dedi şefkat dolu bir sesle, \"Allah Teala her ikimizi de affetsin diyelim! Bu şehirde yabancısın galiba, bana misafir olursan pek memnun olurum, garip bir Müslümanı ağırlamaktan şeref duyarı. Bir isteğin, bir dileğin varsa söyle, elimden geleni yaparım inşaallah!\" Hayret ve mahçubiyetten donakalmıştım; o hemen anlamıştı bunu \"Sana darılmadım\" dedi, \"Senin hiçbir suçun yok! Allah Teala seni affetti bile inşaallah, merhametlilerin en merhametlisidir O!\" Benim sustuğumu görünce \"Şamlı mısın?\" diye sordu, \"Evet\" dedim. \"Şam\'da Muaviye\'nin propagandaları seni bu hale getirmiş\"dedi, \"Asıl suçlu başkasıdır, sen değil! Söyle kardeşim, senin için yapabileceğim birşey var mı?\" O sırada yer yarılsa da beni yutsaydı keşke... Ölmeyi nasıl da arzuladım o sırada. Onun bakışlarıyla karşılaşmamak için hemen oradan uzaklaştım. O günden sonra benim nezdimde Hüseyin\'le babası Ali\'den daha değerli kimse olmadı.\" Evet, Hz. Resulullah\'ın -saa- Ehl-i Beyt\'inin beşinci nuru olan Hz. Hüseyin\'dir bu... Dünyadaki hangi inkılapçıda, hangi devrimcide böyle bir ruh vardır sahi? Devrimci, kendisine hakaret edene şahin gibi saldırır. Halbuki İmam Hüseyin -s- kendisine yapılan hakarete sevgiyle karşılık ermekte, saldırgana buseler kondurmaktadır! -*- İmam Hasan-ı Müçteba hazretlerinin -s- huzuruna varan bir Müslüman kendisinin fakir olduğunu söyleyerek yardım istemişti. İmam Hasan -s- şöyle buyurdu: - Yardım isteyen insan şu üç halde birinde olur; ya ağır bir borç altındadır, ya zilletli bir yoksulluğa düşmüştür, ya da zilletli bir diyetin altındadır. Senin durumun nasıl? - Ben de bu üçünden birine müptelayım efendim! İmam Hasan -s- yüz altın akçe vererek onun gönlünü aldı. Oradan ayrılan Arap, doğru Hz. Hüseyin\'in -s- yanına gidip yardım isteğini tekrarladı. İmam Hasan\'dan aldığı cevabın aynısını İmam Hüseyin\'den almıştı! İmam \"Ağabeyim sana ne kadar verdi?\" diye sordu, Arap, yüz altın aldığını söyleyince İmam Hüseyin ona 99 altın bağışladı... Çünkü ağabeyi Hasan\'dan öne geçmek istememişti Hüseyin!.. Her iki kardeş de mertlik ve yiğitlikte birbirine denk, insanlara yardım ve şefkatte yekdiğeriyle tıpatıpaynıydı... Yoksulun elinden tutar, fakiri doyurur, çıplağı giydirir, kimseye öfkeyle davranmazlardı. İnsan yetiştiren bir okuldu her ikisi de... Ameli ve emeli insaniyet timsaliydi her ikisinin de! Kötülüğe ve kabalığa iyilikle ve incelikle karşılık veren bu büyük insanlar, iyilik ve inceliğe, nezaket ve terbiyeye nasıl karşılık veriyordu acaba?! -*- İmam Hüseyin\'in -s- evinde hizmetçilik yapan bir cariye bir gün bir demet gül verdi İmam\'a. İmam Hüseyin -s- gülü alıp \"Seni azâd ettim\" buyurdu. Bu sırada orada bulunan Enes \"Bir demet gül verdi diye onu azad mı ettiniz?\" diye hayretle sorunca \"Bu\" buyurdu, \"Allah Tealâ\'nın bize verdiği bir terbiyedir, Rabbimiz bizi böyle eğitip yetiştirmiştir ey Enes, biz, yapılan her iyiliğe, daha iyisiyle karşılık veririz, onun takdim ettiği hediyeden daha güzel olan tek şey, onun hürriyetiydi!\" -*- Hüseynî okulda iyiliğin karşılığı \"daha güzel bir iyilik\"tir! Evet, insanlık okulu budur işte! Hümanizm türküleri söyleyenler; Hüseynî okulla tanıştıklarında susarlar. Susar ve saygıyla eğilirler yerlere kadar... Muhammed\'in -saa- Ehl-i Beyt\'inin (a.s) okulunda iyiliğe daha güzel bir iyilikle karşılık vermeyenler insan sayılamazlar ve iyiliğe kötülükle karşılık verenlerse çakaldan daha aşağılık bilinirler... -*- Nâfi Erzef, hâriciler güruhunun reisiydi. İmam Ali\'yi -s- kafir bilen ve o hazrete düşmanlık besleyen bir güruhun reisi olarak bir gün Hz. İmam Hüseyin\'e -s- gidip \"Allah\'ı bana anlat hele!\" dedi kaba bir tavırla. İmam Hüseyin -s- - Allah\'ı gözlegöremezsin! buyurdu ve ekledi: O\'nu yarattığıyla kıyaslayamazsın! O, herkese yakındır, ama madde değildir; herkesle birliktedir, ama bir cisim gibi kimseye yapışık değildir. Pek üstün ve yüce bir mevkidedir O, ama kimseden uzak değildir. Birdir ve tektir, bölüşmez, ayrışmaz. Ayetleri, O\'nu tanıtmaktadırlar. Ayetleri O\'nun nişaneleri, O\'nun alâmetleridir. O\'ndan başka ilah yoktur, Yüce mi yücedir O; her nevi eksik ve kusurdan münezzehtir. Nafe \"Ne de güzel konuştun!\" deyince İmam \"Duydum ki\" buyurdu, \"Beni , babamı ve ağabeyimi kafir bilirmişsin?..\" Nafe \"Evet, öyle düşünüyordum\" dedi, \"Ama siz, İslam önderleri, hak imamlar ve dinin yol gösteren kılavuzları ve parlak yıldızlarısınız!\" -*- Bir gün İmam Hüseyin\'in -s- Kâ\'be\'nin yanında Allah\'a şöyle yakarmakta olduğunu gördüler: \" Ya Rabbim! Sen nimetlerini tamamladın bana, ben şükrünü hakkıyla yerine getiremedim ve sen bu yüzden nimetlerini almadın benden. Hastalığa yakalandığımda sabır ve tahammül göstermedim, ama sen hastalığımın sürmesine dayanamadın, Sencileyin kerem sahibinden, kerem ve lütuftan başka şey görülmez elbet!\" -*- İnsanlık Şâhikası İmam Hüseyin\'in -s- insanlık camiasına sunduğu örnek davranış ve \"insanlık şâhikası\", hiçbir din ve hiçbir okulda benzerine rastlanmayacak fevkalâde bir şeydir. Hiçbir ideoloji ve dinde ikinci bir \"Hüseyin\" yoktur. Şehid olduğu gün susuzdu Hüseyn... Niceden beridir bir yudum su içmemişti o gün... Susuzluk... Hele kızgın güneşinaltındaki o dayanılmaz susuzluk insanın takatini tüketir, hışmını ve öfkesini artırır, intikam duygusunu kamçılar. Aşura günü sabahından itibaren Hz. Hüseyin -s- hep hareket halindeydi. Bir lâhza olsun dinlenmemiş, sürekli savaşmıştı. Böylesine çetin ve namertçe bir savaş, her yiğidin canını sıkar, her mert savaşçının öfkesini artırır. Er meydanına çıktığında yalnızdı. Yapayalnız. Ne yardım edecek biri vardı, ne güvenebileceği bir emin... Bütün yârenleri gözlerinin önünde savaşa savaşa şehid düşmüşlerdi. En azizleri öldürülmüştü gözlerinin önünde... Kundaktaki yavrusuna bile acımamışlardı. Bütün sevdiklerini elinden almış, hakaretler etmiş, incitmişlerdi onu bütün gün.. Bir insanın havsalasının alabileceği her acıyı, her belâ ve felâketi tatmış, bilfiil yaşamıştı bir günde... Bir insanı koca nehrin kenarında susuz bırakırlar da öfkelenmez mi? Kurttan kuştan bile esirgenmeyen Fırat\'ı peygamber çiçeğinden esirgerler de rahatsız olmaz mı? Bir insanın bütün sevdikleri gözlerinin önünde birer birer doğranır, kundaktaki bebesi kollarında oklanır, eşinin, ablasının ve kızlarının bu çakallar sürüsüne esir düşeceğini görür de dertten - kederden bağrı bin parça olmaz mı? Bütün bunlar her insanı öfkeden çılgına çevirir, intikam duygularını kamçılar elbet... O kızgın güneşin altında bunca felâketi yaşayıp da susuz savaşmak, her savaşçı için zor, her insan için tahammülü çetindirelbet. İşte bu şartlar altında İmam Hüseyin -s- meydana çıkıp kendisiyle teke tek savaşacak bir er istedi. Onca zulme, onca ezaya uğramış, bütün azizlerini suya bile doyuramadan birer birer kaybetmiş ve şimdi susuzluktan dili damağına yapışmış bir insan için ölümüne bir savaştan başka çare kalmış mıdır? Savaşmak için er meydanındadır şimdi. Ama intikamcı değildir o. Kompleks ve ukde yabancıdır Hüseyn\'e. Ceddi Resulullah -saa- gibi o da bütün varlığıyla sevgi ve şefkat doludur. Eşsiz bir insanlık örneğidir Hüseyin... Onun er istemesi üzerine Yezid ordusundan Temim adlı ünlü savaşçı çıktı meydana. Kıyasıya vuruştular. Çok geçmeden Temim\'in ayağı bir kılıç darbesiyle yere düştü. Temim acılar içinde yere kapaklanmıştı. İmam ona yaklaşıp baktı. Temim\'in tepesine bir kılıç darbesi değil, hiç beklemediği yıldırım gibi bir soru inmişti: - Yardım etmemi ister misin Temim? Temim neye uğradığını şaşırmıştı. O şartlarda savaş meydanında hiç beklemediği bir davranıştı bu. Acı ve hayretle buruşan yüzünü utançla yere eğip - Kabilemin adamlarını yardıma çağırın!.. dedi. Onlar gelip götürür beni... İmam\'ın kendisini öldürmeyişine halâ inanamıyordu... İmam, Yezid ordusuna seslenip Temimoğullarını çağırdı. Gelip yaralılarını götürdüler. İmam Temim\'in canını bağışlamıştı! Elinizdeki kitabın ileriki bölümlerinde, İmam\'ın bu tür inanılmaz mertliklerine daha çok şahitolacaksınız. İnsanlık şahikasında duran Hüseyin -s- için alelâde mertliklerdir bunlar... Damarlarında Muhammed\'le -saa- Ali\'nin -s- kanını taşıyan ve Kevser kadını Hz. Fâtımâ-ı Zehrâ\'nın -s- ellerinde yetişen biri için alelâde davranışlardır bunlar... Evet, sırf yiğitliğiyle yiğit olan en bahadır insanlar bile, o dayanılmaz şartlar ve onca zulüm karşısında düşmanını yere serdiğinde zerrece acımaz... Gözünü kırpmadan kellesini alır oracıkta. Mazlum ve susuz öldürülen azizlerini hatırlayıp onların intikamını alır hemen. Kimse de bu yüzden kınamaz onu. Hatta intikam alabildiği ve kelleler üzerine kelleler yığabildiği için adı dillere destan olur. Hüseyin de bir destanlar kahramanıdır zaten. Ama o, hiçbir kahramanın yapamayacağı kahramanlıklar göstermekle ünlü bir ailenin oğludur. Kin ve nefret yakışmaz ona. Ölümü hakettiği halde, pençesine düşürdüğü düşmanını aman dilediği için serbest bırakır!.. Aman dilenen düşmanının canını bağışlar... Evet... \"Örnek insan\"ı görmek isteyenler Hz. Hüseyn\'e -s- bakmalıdırlar. Örnektir o. Gerçek anlamda insan olmanın canlı bir timsalidir Hüseyin -s-. -*- Muharrem\'in 7. günü... Yezid orduları kendi hayvanlarından esirgemedikleri suyu, Hz. Resulullah\'ın -saa- Ehl-i Beyt\'ine kesiyorlar. İmam Hüseyin -s- çocukları ve yârenleri Fırat\'ın biraz ötesinde, ama susuzdurlar... Birkaç kırbada kalan az miktardaki su, herkes arasında bölüştürülür. O sıcakta biravuç su kimseye kâr etmez... İmam Hüseyin -s- susuz olduğu halde kendi payına düşen suyu içmez, küçük çocuklara ayırır. Hz. Zeynep de -s- ağabeyinin yaptığını yapar ve suyunu çocuklara verir. İmam Hüseyin -s- bir tavır koyar da, Ali\'nin \"Fazilet ve erdem timsali\" olan yiğit. Abbas\'ı onu izlemez mi? Ebu\'l Fâzıl Abbas da -s- aynı şeyi yapar!.. Özveridir bu. Bütün insanlığa bir fedakarlık dersidir. Kendisini değil, başkalarını düşünmek, zayıf ve güçsüz olanları kendisine tercih etmek insanlığın en doruk noktasıdır. Hele zorsa... Pek çetin, pek dayanılmazsa... \"Ev için elzem olan kandil, mescide revâ değildir\" derler. Kendisi birşeye pek muhtaç olan birinin, onu başkasına vermekle mükellef olmadığı imâ edilir bununla. Hz. Hüseyn\'in -s- okulu böyle değildir. Kendisi susuzdur, Zeyneb\'i susuzdur, Abbas\'ı susuzdur... Hem de pek susuz... Ama kendi suyunu çocuklara verir ve Allah\'ın rızasını kazanır onlar... O günden sonra bir yudum su dahi bulamayacaklarını bile bile hem de!.. \"Allah\'la alışveriş\"tir bu işte... Komunizm okulu \"fakiri daha da fakirleştiri, zengini fakir kıl!\" der Hüseynî okulsa \"yoksulu zengin kıl, ihtiyacı olanın ihtiyacını gidermeyi prensip edin!\" der. Önceki \"Halkı devletin kölesi ve uşağı kıl!\" derken, beriki \"Devlet, halkın hizmetkârı olmalıdır!\" der. Biri \"İntikam al, vur, öldür, hapset, acıma, yak, yık, varını yoğunu yağmala!\" der, diğeri \"Affet, vurma, öldürme, dirilt, serbest bırak,evini başına yıkma, kimseyi yağmalama!\" der. * 1 - Hz. Ali\'nin -s- şehadet haberi şam\'a ulaştığında, onun namaz kılarken terör edildiğini duyan çoğđu Şamlı Müslüman \"Ali namaz kılıyor muydu ki?!!\" diyerek hayretini gizleyememiştir. Y. Bendiderya. * 2 - Roma imparatorluğu- İ. Bendideryâ.\";s:9:\"published\";N;s:5:\"state\";i:1;s:6:\"access\";s:1:\"1\";s:8:\"language\";s:1:\"*\";s:18:\"publish_start_date\";s:19:\"2014-09-01 16:31:00\";s:16:\"publish_end_date\";s:19:\"0000-00-00 00:00:00\";s:10:\"start_date\";s:19:\"2014-09-01 16:32:00\";s:8:\"end_date\";s:19:\"0000-00-00 00:00:00\";s:10:\"list_price\";N;s:10:\"sale_price\";N;s:7:\"type_id\";i:1;}'),(3,'index.php?option=com_k2&view=item&id=766','index.php?option=com_k2&view=item&id=766:zulmete-karşı-hüseyin’in-nuru','Zulmete Karşı Hüseyin’in Nuru','Hüseyin HATEMİ Allah’tan başka ilâh olmadığına göre; “Şer Tanrısı” bir vesveseden ibarettir. Nur asıldır ve mutlaktır. Zulmet böyle değildir. Nur ezelî ve ebedîdir. Zulmet; bizim, nefsimizi perdeleri kapalı bir karanlık odaya hapsetmemizden doğar. İblis v','2018-03-20 22:32:26','e3c719257988a2c5e4aba34ca5020083',1,1,1,'*','2016-10-06 13:46:00','0000-00-00 00:00:00','2015-10-06 13:48:00','0000-00-00 00:00:00',0,0,1,'O:19:\"FinderIndexerResult\":18:{s:11:\"\0*\0elements\";a:25:{s:2:\"id\";s:3:\"766\";s:5:\"alias\";s:34:\"zulmete-karşı-hüseyin’in-nuru\";s:7:\"summary\";s:14250:\"<h5 style=\"text-align: right;\">\r\n	H&uuml;seyin HATEMİ</h5>\r\n\r\n<p align=\"center\">\r\n	Allah&rsquo;tan başka il&acirc;h olmadığına g&ouml;re; &ldquo;Şer Tanrısı&rdquo; bir vesveseden ibarettir. <strong>Nur</strong> asıldır ve mutlaktır. Zulmet b&ouml;yle değildir. Nur ezel&icirc; ve ebed&icirc;dir. Zulmet; bizim, nefsimizi perdeleri kapalı bir karanlık odaya hapsetmemizden doğar. İblis ve ona t&acirc;bi olanlar, bizi <strong>Nur</strong>&rsquo;dan ka&ccedil;maya teşvik ederler.</p>\r\n\r\n<p>\r\n	Rehak ve bakhs&rsquo;dan kurtulmamız irad&icirc;dir. Rehak ve bakhs Cinn Suresi&rsquo;nde beyan edilen &ldquo;Zulmet h&acirc;lleri&rdquo;, nefsimizi Nur&rsquo;dan tecrit etmemizden doğan manev&icirc; hastalıklardır. (Cinn Suresi, 72/6, 12.) (En&rsquo;&acirc;m Suresi, 6/112&rsquo;ye de bakınız.)</p>\r\n\r\n<p>\r\n	Allah g&ouml;klerin ve yery&uuml;z&uuml;n&uuml;n nurudur. Bu Nur bir Mişkat, bir Kandil yuvası ile simgelenir. Mişkat, b&uuml;y&uuml;k sevgili Resul-i Ekrem&rsquo;i (s.a.a) simgeler. Bu kandil yuvasındaki Kandil, Emir&rsquo;&uuml;l-M&uuml;minin&rsquo;i, o kandili (Misbah) &ccedil;epe&ccedil;evre saran sır&ccedil;a, <strong>&ldquo;Siz onlara, onlar size giysisiniz.&rdquo;</strong> ayet-i kerimesinin işareti ile Fatıma&rsquo;nın simgesidir. On İki İmam&rsquo;ın her biri de aynı Nur&rsquo;un simgesidirler. (N&ucirc;r&rsquo;un Al&acirc; N&ucirc;r!)</p>\r\n\r\n<p>\r\n	Bu hidayet &ouml;nderlerini seven, il&acirc;h&icirc; sevgiye ulaşır. (&Acirc;l-i İmr&acirc;n, 3/31)</p>\r\n\r\n<p>\r\n	Allah; kendisini sevenleri, zulmetlerden kurtarır, karanlıklarından Nur&rsquo;a iletir. Allah&rsquo;ın velilerini ve dolayısı ile Allah&rsquo;ı sevmeyen, bencil &ccedil;ıkarının veya saptırılmış i&ccedil; g&uuml;d&uuml;lerinin tutsağı olmakta ve kalmakta direnenler ise karanlıklara, zulmetlere d&uuml;şerler. (Bakara, 2/257)</p>\r\n\r\n<p>\r\n	&ldquo;Ruh hastalıkları&rdquo; dediğimiz &ldquo;nefs hastalıkları&rdquo;ndan kurtulmak isteyen, &ldquo;Kur&rsquo;&acirc;n-ı N&acirc;tık ve Urvet&rsquo;ul-Vuska&rdquo; olan Ehlibeyt İmamları&rsquo;ndan hangisinin sevgisine ulaşabilirse, bu sevgi vasıtası ile kendisini il&acirc;h&icirc; sevgiye ulaştırabilir.</p>\r\n\r\n<p>\r\n	H&uuml;seyin, Seyyid&rsquo;uş-Ş&uuml;hedadır. Onun sevgisi insanı il&acirc;h&icirc; sevgiye ulaştıran anahtardır.</p>\r\n\r\n<p>\r\n	H&uuml;seyin sevgisi olmayanın ger&ccedil;ek insanlıktan nasibi &ccedil;ok az olabilir. Hele ancak kalbinde H&uuml;seyin sevgisi yerine H&uuml;seyin&rsquo;e kin olan kimse, insanlıktan nasibi olmayan kimse demektir.</p>\r\n\r\n<p>\r\n	İlk binasını Adem&rsquo;in yaptığı K&acirc;be&rsquo;yi 680 yılının hac g&uuml;nlerinde ziyaret eden H&uuml;seyin, haccı tamamlamaksızın Kerbel&acirc; yolculuğuna &ccedil;ıktı. &Ccedil;&uuml;nk&uuml; bu hac, Yezid&rsquo;in &ldquo;hil&acirc;fet&rdquo;inde ger&ccedil;ekleştirildiği zannedilen, fakat ger&ccedil;ekleştirilmesine ve makbul olmasına imk&acirc;n olmayan bir s&ouml;zde hac idi. Adem (a.s), M.&Ouml;. 5593 yılının 10 eyl&uuml;l&uuml;nde K&acirc;be&rsquo;yi (Beyt&rsquo;&uuml;l-Atik), insanlık i&ccedil;in ilk inşa edilen &ldquo;Beyt&rdquo; olarak inşa etti. M.&Ouml;. 5594 yılının 10 ekiminde, bu yerde insanlığa ilk tebliği yapmıştı. Bu g&uuml;n, &ldquo;B&uuml;y&uuml;k G&uuml;n&rdquo;, 10 eyl&uuml;l g&uuml;n&uuml; de ileride &ldquo;Kurban Bayramı&rdquo; g&uuml;n&uuml; olacaktır. Mil&acirc;ttan sonra 680 yılında, yine g&uuml;neş takvimine g&ouml;re 10 ekim ile, ay takvimine g&ouml;re 10 muharrem aynı g&uuml;nde birleşmiş, &ldquo;B&uuml;y&uuml;k Kurban&rdquo; vadesi gelmiş idi. B&uuml;y&uuml;k Kurbanlık (Zibh-i Azim) H&uuml;seyin olduğuna g&ouml;re, K&acirc;be&rsquo;yi tavaf ettikten sonra, vaade yerine doğru yola &ccedil;ıkması gerekiyordu. Kevser Suresi&rsquo;nde de &ldquo;Venhar!&rdquo; ile buna işaret vardı. &Ouml;nceki kitaplarda &ldquo;<strong>B&uuml;y&uuml;k Kurban</strong>&rdquo; belirtilmiş idi. Susuz bırakılarak şehit edileceği de yazılmış, m&uuml;barek kanının Kerbel&acirc;&rsquo;ya d&ouml;k&uuml;leceği de haber verilmiş idi. Kitab-ı Mukaddes&rsquo;i tahrif edenler, &ldquo;<strong>Zibh-i Azim</strong>&rsquo;i&rdquo; &ldquo;G&ouml;kten indirilen ko&ccedil;&rdquo;a &ccedil;evirdiler. İsmail&rsquo;in (a.s) imtihanını da İshak&rsquo;a (a.s) aktardılar.</p>\r\n\r\n<p>\r\n	Buna rağmen &ldquo;B&uuml;y&uuml;k Kurban&rdquo; unutulmadı ki, Hristiyanlar da daha sonra &ldquo;B&uuml;y&uuml;k Kurban&rdquo;ın Mesih İsa (a.s) olduğunu iddia edebilmek i&ccedil;in &ldquo;Kerbel&acirc;&rdquo;yı &ldquo;Graal, grail&rdquo; dedikleri bir k&ouml;şeye &ccedil;evirerek &ccedil;armıhtaki havarinin b&ouml;ğr&uuml;n&uuml;n mızraklarla delindiğini, kanın bu kasede toplandığını ileri s&uuml;rd&uuml;ler. Onlara g&ouml;re de bu havari bizzat İsa idi. B&ouml;ylece; <u>&ldquo;B&uuml;y&uuml;k Kurban&rdquo;</u> İsa Mesih oluyordu.</p>\r\n\r\n<p>\r\n	Oysa İsa Mesih&rsquo;in g&ouml;revi ayrı idi. &ldquo;B&uuml;y&uuml;k Kurban&rdquo;ı &ldquo;Mesih&rdquo; saydılar. H&uuml;seyin&rsquo;in susuz şehit edileceğini de bildikleri i&ccedil;in bu vahyin ger&ccedil;ekleşmesi amacı ile, İsa&rsquo;nın &ldquo;Susadım!&rdquo; dediğini ve sonra &ccedil;armıhta can verdiğini ileri s&uuml;rd&uuml;ler. (Bkz. Yuhanna, 19/29)</p>\r\n\r\n<p>\r\n	M&uuml;sl&uuml;man &ccedil;oğunluğu da Kerbel&acirc;&rsquo;dan sonra bile uyanmadılar. Musev&icirc; &ccedil;oğunlun tuttuğu yolu benimseyip &ldquo;Zibh-i Azim, İsmail&rsquo;e bedel g&ouml;kten indirilen ko&ccedil;tur, &lsquo;Venhar&rsquo;ın anlamı da tekbir sonrasında ellerini kaldırmadır veya yine kurban bayramında kurban kesmektir.&rdquo; dediler. Ehlibeyt dostu olduklarını i&ccedil;tenlikle s&ouml;yleyenler arasından bile &ldquo;H&uuml;seyin Kerbel&acirc;&rsquo;ya giderken şehit edileceğini bilmiyordu.&rdquo; diyenler &ccedil;ıktı. İbn-i Haldun gibi eyyamcı oport&uuml;nistler de bu g&ouml;r&uuml;şte idiler ve &ldquo;H&uuml;seyin, başaramayacağı bir işe kalkışarak g&uuml;naha girdi, bu g&uuml;nahlarının bağışlanacağını umarız.&rdquo; k&uuml;stahlığına d&uuml;şt&uuml;ler. Daha ileri gidenler, &ldquo;H&uuml;seyin, d&uuml;nya saltanatı hırsına kapılarak Yezid gibi gen&ccedil;, yakışıklı, soylu bir h&uuml;k&uuml;mdara isyan etti; Yezid&rsquo;in haberi ve isteği olmaksızın İbn-i Ziyad&rsquo;ın emri ile bu ayaklanma bastırıldı.&rdquo; hezeyanını sayıklamayı s&uuml;rd&uuml;rd&uuml;ler. H&uuml;seyin&rsquo;e ağlayanların bir kısmı da bazı Yezid&icirc; davranışları benimseyerek ve bunlara karşı olanları &ldquo;gericilik&rdquo;le niteleyerek kendileri ile &ccedil;elişkiye d&uuml;şt&uuml;ler. Hidayet İmamları bu gibiler i&ccedil;in, <em>&ldquo;Bizi ger&ccedil;ekten seven, bizim s&ouml;z&uuml;m&uuml;z&uuml; tutar, bizim yolumuzu izler.&rdquo;</em> buyurmuş idiler.</p>\r\n\r\n<p>\r\n	Bu tuzağa kapılmayan, H&uuml;seyin&rsquo;in kadrini bilen kimseler arasından da &ldquo;H&uuml;seyn&icirc;&rdquo; olmayan davranış ve se&ccedil;imleri &ldquo;H&uuml;seyn&icirc;&rdquo; zannedenler oldu. Esasen 680 10 muharreminden sonra &uuml;mmetin &ccedil;oğunluğu H&uuml;seyin&rsquo;in değerinin, Kerbel&acirc;&rsquo;nın &ouml;neminin bilincinde olsalar, olabilseler idi, bir&ccedil;ok musibetin zilletinden ve bug&uuml;n o m&uuml;barek yerlerin durumunun zilletinden korunmuş olacaklardı. Kurban Bayramı&rsquo;nı, H&uuml;seyin&rsquo;in uğruna şehit olarak insanlığa &ouml;rnek verdiği il&acirc;h&icirc; sevgi yolunun &ouml;l&uuml;ms&uuml;z değerlerinin simgelendiği bir b&uuml;y&uuml;k bayram olarak idrak edecek yerde bir nevi oryantal boğa g&uuml;reşi ve sonucunda kavurma ş&ouml;lenine &ccedil;evirenler, aynı duygusuzluğun daha k&ouml;t&uuml; bir tezah&uuml;r&uuml; ile bir ay sonraki &ldquo;<strong>B&uuml;y&uuml;k Kurban&rsquo;ın G&uuml;n&uuml;</strong>&rdquo;n&uuml; de &ldquo;<strong>Aşure Tatlısı Festivali</strong>&rdquo;ne &ccedil;evirdiler. <em>&ldquo;Ehlibeytim Nuh&rsquo;un gemisi gibidir, kurtuluş gemisidir.&rdquo;</em> hadisine dikkat edecek yerde, <u>&ldquo;Bug&uuml;n Nuh Peygamber aşure pişirdi.&rdquo;</u> masalına kapıldılar. Emir&rsquo;&uuml;l-M&uuml;minin (a.s), Resul-i Ekrem&rsquo;in (s.a.a) irtihalinden (24) yıl sonra, <em>&ldquo;Allah&rsquo;ın dinini ters-y&uuml;z edilmiş giysiye d&ouml;nd&uuml;rd&uuml;ler.&rdquo;</em> buyurmuş idi. Bundan da bir (24) yıl sonra, 680 Aşura&rsquo;sında bu ters-y&uuml;z edilmiş giysi bile par&ccedil;alandı. <u>&ldquo;Din garip oldu.&rdquo;</u> Fakat ilelebet b&ouml;yle olacak değildir. Allah&rsquo;ın vaadi haktır. Allah, nurunu tamamlayacaktır. &ldquo;<strong>Ebter</strong>&rdquo; olanlar, Kerbel&acirc;&rsquo;da yaptıkları gibi, Allah&rsquo;ın nuru olan H&uuml;seyin&rsquo;i &uuml;fleyerek s&ouml;nd&uuml;rmeye kalkışan beyinsizlerdir. Salihler Arz&rsquo;a v&acirc;ris olacak, &ldquo;Akıbet&rdquo; muttakilerindir&rdquo; sırrı tecelli edecektir.</p>\r\n\r\n<p>\r\n	Bizim g&ouml;nl&uuml;m&uuml;z nasıl?</p>\r\n\r\n<p>\r\n	İblis&rsquo;in vesveselerinin doğurduğu infil&acirc;k ile viraneye mi d&ouml;nd&uuml;? Sadr &acirc;lemimizi &ldquo;vir&uuml;sler&rdquo; mi sardı?</p>\r\n\r\n<p>\r\n	Bu harabeyi tekrar onarmak ve şenlendirmek istiyorsak, bu vir&uuml;sleri temizlemek istiyorsak, Allah&rsquo;ın rahmetinden &uuml;midi kesmeyelim. Ehl-i Beyt&rsquo;in, H&uuml;seyin&rsquo;in değerini idrak etmedik&ccedil;e ve sevgileri olmadık&ccedil;a niha&icirc; ve en y&uuml;ce kurtuluşa ermek m&uuml;mk&uuml;n değildir. Allah rahmetine gark etsin, Muhammed İkbal <u>&ldquo;H&uuml;seyin&rsquo;in kanı ile sulanmadık&ccedil;a, &ccedil;orak topraktan &uuml;r&uuml;n alınmaz.&rdquo;</u> diyordu. Orta&ccedil;ağ ş&ouml;valyeleri, bu ger&ccedil;ek masallar ile &ouml;rt&uuml;l&uuml; olduğu i&ccedil;in &ldquo;kutsal kanın dolu olduğu kaseyi, Graal&rsquo;i = Kerbel&acirc;&rsquo;yı aradılar. Bu arayış doğuya da <u>&ldquo;Kızıl alma&rdquo;</u> &ldquo;Kızıl Kadeh&rdquo;i arama şeklinde yansıdı. Artık masal aynalarından y&uuml;z&uuml;m&uuml;z&uuml; d&ouml;nd&uuml;relim ve H&uuml;seyin&rsquo;in eşsiz g&uuml;zelliğini g&ouml;relim.</p>\r\n\r\n<p>\r\n	İ&ccedil;inizden <u>&ldquo;Vesv&acirc;s-il-Hann&acirc;s&rdquo;</u>ın vesvesesi ş&ouml;yle seslenecektir: Ne yararı var? Sen, genlerin dolayısı ile zillete mahk&ucirc;msun! Şu h&acirc;lde ger&ccedil;ek&ccedil;i ol ve zilletinin zevkini s&uuml;rmeye devam et!&rdquo; Bu vesveseye karşı derhal ş&ouml;yle cevap verelim: Hayır! Allah, <strong>&ldquo;Ben yakınım, beni &ccedil;ağırana &ccedil;ağırdığı anda icabet ederim.&rdquo;</strong> buyuruyor. (Bakara, 186) Şu h&acirc;lde zillet, kaderimiz değildir. Allah&rsquo;a iman eden, O&rsquo;nu &ccedil;ağıran, <u>&ldquo;bakhs ve Rahak&rdquo;</u>dan kurtulur, Allah O&rsquo;nu Nur&rsquo;a iletir. Emmen y&uuml;cib&rsquo;ul-muztarra iz&acirc; de&acirc;hu ve yekşif&rsquo;us-su&rsquo;? (=Yoksa darda kalana, dua ettiği zaman icabet eden ve k&ouml;t&uuml;l&uuml;ğ&uuml; gideren mi?) (Neml, 27,62)</p>\r\n\r\n<p>\r\n	Siz bu cevabı verirseniz, &ldquo;Vesvese&rdquo; yayını derhal susmaz, şu zevzeklik ile devam eder: Rabbin ya Mutlak Hayr&rsquo;ın sahibi değildir, &ldquo;Şer de Allah&rsquo;tandır.&rdquo; Mutlak iyi değildir, yahut da bir başka &ldquo;Şer Tanrısı&rdquo; vardır, şu h&acirc;lde Rabbin Mutlak İyi&rsquo;dir de Kadir-i Mutlak değildir!</p>\r\n\r\n<p>\r\n	Bu zevzeklikler ile bir &ouml;m&uuml;r ge&ccedil;irenler vardır. Biz derhal &ldquo;N&acirc;s Suresi&rdquo;ni okuyalım ve bu zevzekliğe şu cevabı verelim: Allah, Rabbimiz, hem Mutlak İyi, hem de Mutlak Kadir&rsquo;dir. İblis&rsquo;in sadece ayartma propagandası yapma izni vardır, yoksa bizi cehenneme s&uuml;r&uuml;klemeye g&uuml;c&uuml; yoktur. Esasen İblis&rsquo;in cehennemde dahi g&uuml;c&uuml; yoktur. Cehennem hastanesinin yetkilileri Allah&rsquo;ın g&ouml;revli (m&uuml;vekkel) melekleridir. İblis&rsquo;in, Allah&rsquo;ın se&ccedil;kin kulları &uuml;zerinde propaganda g&uuml;c&uuml; dahi yoktur. H&uuml;seyin de bunlardandır. Biz H&uuml;seyin&rsquo;e, Urvet&rsquo;ul-Vuska&rsquo;ya, Necat Gemisi&rsquo;nden hayat denizine atılan sağlam Halka&rsquo;ya tutunduk. Cennet bizim i&ccedil;in H&uuml;seyin&rsquo;dir, Hasan&rsquo;dır, Resul-i Ekrem (s.a.a), Emir&rsquo;&uuml;l-M&uuml;minin, Fatıma ve Ehlibeyt İmamları&rsquo;nın Enbiya ve Evliya&rsquo;nın yakınlığıdır. <strong>Biz H&uuml;seyin&rsquo;in Zibh-i Azim, İsa&rsquo;nın da Mesih olduğuna şehadet eder, On İkinci İmam&rsquo;ı Mehdi biliriz.</strong> Bu imanımızın coşkulu sevgisi ile nefsimizi temizleriz. Esasen Bu temizleme irad&icirc; olmasa idi, <u>&ldquo;Kad eflaha men zekk&acirc;ha ve kad h&acirc;be men dessaha!&rdquo;</u> buyurulur mu idi? (Şems Suresi, 91/9-10) Nefsini arıtmak iradi olmasa idi, Rabbimiz <strong>&ldquo;Kim nefsini arıttı ise kurtulmuş, kim nefsini kirletmiş ise yazık etmiştir.&rdquo;</strong> buyurur mu idi?</p>\r\n\r\n<p>\r\n	Hak gelmiş ve batıl &ccedil;&ouml;km&uuml;şt&uuml;r. Esasen batıl felsef&icirc; ve mantık&icirc; temelden mahrumdur. Salih aleyhisselam&rsquo;ın &ldquo;Zulmetmeyin, dokunmayın&rdquo; dediği devenin ayaklarını kesip &ouml;ld&uuml;renler Allah&rsquo;ın gazabını se&ccedil;enlerdir de, H&uuml;seyin&rsquo;i Ebulfazl&rsquo;ı, Ali Ekber&rsquo;i, Ali Asgar&rsquo;ı, Kasım&rsquo;ı, b&uuml;t&uuml;n Kerbel&acirc; şehitlerini mazlum olarak &ouml;ld&uuml;renler, -h&acirc;ş&acirc;- İslam&rsquo;ın temsilcileri midir? <strong>Yezit avukatlığı yapanlar d&uuml;ş&uuml;ns&uuml;nler, kendilerine gelsinler, kendilerine yazık etmesinler!</strong></p>\r\n\r\n<p>\r\n	Sana sel&acirc;m olsun ey Kurtuluş Gemisi, ey Sağlam Halka, ey İl&acirc;h&icirc; Nur olan B&uuml;y&uuml;k Kurban H&uuml;seyin!</p>\r\n\r\n<p>\r\n	Seninle birlikte şahadeti se&ccedil;en kutlu kişilere sel&acirc;m olsun! Sen bizim kurtuluş rehberimizsin, seni sevmemeye imk&acirc;n mı var? Canımız sana feda olsun! Rahmetli &ldquo;nenem&rdquo;, &ldquo;<strong>Teşne leblerine gurban ya H&uuml;seyin!</strong>&rdquo; derdi, Allah b&ouml;yle diyenleri H&uuml;seyin&rsquo;den ayırmasın! 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Nur asıldır ve mutlaktır. Zulmet böyle değildir. Nur ezelî ve ebedîdir. Zulmet; bizim, nefsimizi perdeleri kapalı bir karanlık odaya hapsetmemizden doğar. İblis ve ona tâbi olanlar, bizi Nur ’dan kaçmaya teşvik ederler. Rehak ve bakhs’dan kurtulmamız iradîdir. Rehak ve bakhs Cinn Suresi’nde beyan edilen “Zulmet hâlleri”, nefsimizi Nur’dan tecrit etmemizden doğan manevî hastalıklardır. (Cinn Suresi, 72/6, 12.) (En’âm Suresi, 6/112’ye de bakınız.) Allah göklerin ve yeryüzünün nurudur. Bu Nur bir Mişkat, bir Kandil yuvası ile simgelenir. Mişkat, büyük sevgili Resul-i Ekrem’i (s.a.a) simgeler. Bu kandil yuvasındaki Kandil, Emir’ül-Müminin’i, o kandili (Misbah) çepeçevre saran sırça, “Siz onlara, onlar size giysisiniz.” ayet-i kerimesinin işareti ile Fatıma’nın simgesidir. On İki İmam’ın her biri de aynı Nur’un simgesidirler. (Nûr’un Alâ Nûr!) Bu hidayet önderlerini seven, ilâhî sevgiye ulaşır. (Âl-i İmrân, 3/31) Allah; kendisini sevenleri, zulmetlerden kurtarır, karanlıklarından Nur’a iletir. Allah’ın velilerini ve dolayısı ile Allah’ı sevmeyen, bencil çıkarının veya saptırılmış iç güdülerinin tutsağı olmakta ve kalmakta direnenler ise karanlıklara, zulmetlere düşerler. (Bakara, 2/257) “Ruh hastalıkları” dediğimiz “nefs hastalıkları”ndan kurtulmak isteyen, “Kur’ân-ı Nâtık ve Urvet’ul-Vuska”olan Ehlibeyt İmamları’ndan hangisinin sevgisine ulaşabilirse, bu sevgi vasıtası ile kendisini ilâhî sevgiye ulaştırabilir. Hüseyin, Seyyid’uş-Şühedadır. Onun sevgisi insanı ilâhî sevgiye ulaştıran anahtardır. Hüseyin sevgisi olmayanın gerçek insanlıktan nasibi çok az olabilir. Hele ancak kalbinde Hüseyin sevgisi yerine Hüseyin’e kin olan kimse, insanlıktan nasibi olmayan kimse demektir. İlk binasını Adem’in yaptığı Kâbe’yi 680 yılının hac günlerinde ziyaret eden Hüseyin, haccı tamamlamaksızın Kerbelâ yolculuğuna çıktı. Çünkü bu hac, Yezid’in “hilâfet”inde gerçekleştirildiği zannedilen, fakat gerçekleştirilmesine ve makbul olmasına imkân olmayan bir sözde hac idi. Adem (a.s), M.Ö. 5593 yılının 10 eylülünde Kâbe’yi (Beyt’ül-Atik), insanlık için ilk inşa edilen “Beyt” olarak inşa etti. M.Ö. 5594 yılının 10 ekiminde, bu yerde insanlığa ilk tebliği yapmıştı. Bu gün, “Büyük Gün”, 10 eylül günü de ileride “Kurban Bayramı” günü olacaktır. Milâttan sonra 680 yılında, yine güneş takvimine göre 10 ekim ile, ay takvimine göre 10 muharrem aynı günde birleşmiş, “Büyük Kurban” vadesi gelmiş idi. Büyük Kurbanlık (Zibh-i Azim) Hüseyin olduğuna göre, Kâbe’yi tavaf ettikten sonra, vaade yerine doğru yola çıkması gerekiyordu. Kevser Suresi’nde de “Venhar!” ile buna işaret vardı. Önceki kitaplarda “ Büyük Kurban ” belirtilmiş idi. Susuz bırakılarak şehit edileceği de yazılmış, mübarek kanının Kerbelâ’ya döküleceği de haber verilmişidi. Kitab-ı Mukaddes’i tahrif edenler, “ Zibh-i Azim ’i” “Gökten indirilen koç”a çevirdiler. İsmail’in (a.s) imtihanını da İshak’a (a.s) aktardılar. Buna rağmen “Büyük Kurban” unutulmadı ki, Hristiyanlar da daha sonra “Büyük Kurban”ın Mesih İsa (a.s) olduğunu iddia edebilmek için “Kerbelâ”yı “Graal, grail” dedikleri bir köşeye çevirerek çarmıhtaki havarinin böğrünün mızraklarla delindiğini, kanın bu kasede toplandığını ileri sürdüler. Onlara göre de bu havari bizzat İsa idi. Böylece; “Büyük Kurban” İsa Mesih oluyordu. Oysa İsa Mesih’in görevi ayrı idi. “Büyük Kurban”ı “Mesih” saydılar. Hüseyin’in susuz şehit edileceğini de bildikleri için bu vahyin gerçekleşmesi amacı ile, İsa’nın “Susadım!” dediğini ve sonra çarmıhta can verdiğini ileri sürdüler. (Bkz. Yuhanna, 19/29) Müslüman çoğunluğu da Kerbelâ’dan sonra bile uyanmadılar. Musevî çoğunlun tuttuğu yolu benimseyip “Zibh-i Azim, İsmail’e bedel gökten indirilen koçtur, ‘Venhar’ın anlamı da tekbir sonrasında ellerini kaldırmadır veya yine kurban bayramında kurban kesmektir.” dediler. Ehlibeyt dostu olduklarını içtenlikle söyleyenler arasından bile “Hüseyin Kerbelâ’ya giderken şehit edileceğini bilmiyordu.” diyenler çıktı. İbn-i Haldun gibi eyyamcı oportünistler de bu görüşte idiler ve “Hüseyin, başaramayacağı bir işe kalkışarak günaha girdi, bu günahlarının bağışlanacağını umarız.” küstahlığına düştüler. Daha ilerigidenler, “Hüseyin, dünya saltanatı hırsına kapılarak Yezid gibi genç, yakışıklı, soylu bir hükümdara isyan etti; Yezid’in haberi ve isteği olmaksızın İbn-i Ziyad’ın emri ile bu ayaklanma bastırıldı.” hezeyanını sayıklamayı sürdürdüler. Hüseyin’e ağlayanların bir kısmı da bazı Yezidî davranışları benimseyerek ve bunlara karşı olanları “gericilik”le niteleyerek kendileri ile çelişkiye düştüler. Hidayet İmamları bu gibiler için, “Bizi gerçekten seven, bizim sözümüzü tutar, bizim yolumuzu izler.” buyurmuş idiler. Bu tuzağa kapılmayan, Hüseyin’in kadrini bilen kimseler arasından da “Hüseynî” olmayan davranış ve seçimleri “Hüseynî” zannedenler oldu. Esasen 680 10 muharreminden sonra ümmetin çoğunluğu Hüseyin’in değerinin, Kerbelâ’nın öneminin bilincinde olsalar, olabilseler idi, birçok musibetin zilletinden ve bugün o mübarek yerlerin durumunun zilletinden korunmuş olacaklardı. Kurban Bayramı’nı, Hüseyin’in uğruna şehit olarak insanlığa örnek verdiği ilâhî sevgi yolunun ölümsüz değerlerinin simgelendiği bir büyük bayram olarak idrak edecek yerde bir nevi oryantal boğa güreşi ve sonucunda kavurma şölenine çevirenler, aynı duygusuzluğun daha kötü bir tezahürü ile bir ay sonraki “ Büyük Kurban’ın Günü ”nü de “ Aşure Tatlısı Festivali ”ne çevirdiler. “Ehlibeytim Nuh’un gemisi gibidir, kurtuluş gemisidir.” hadisine dikkat edecek yerde, “Bugün Nuh Peygamber aşure pişirdi.” masalına kapıldılar.Emir’ül-Müminin (a.s), Resul-i Ekrem’in (s.a.a) irtihalinden (24) yıl sonra, “Allah’ın dinini ters-yüz edilmiş giysiye döndürdüler.” buyurmuş idi. Bundan da bir (24) yıl sonra, 680 Aşura’sında bu ters-yüz edilmiş giysi bile parçalandı. “Din garip oldu.” Fakat ilelebet böyle olacak değildir. Allah’ın vaadi haktır. Allah, nurunu tamamlayacaktır. “ Ebter ” olanlar, Kerbelâ’da yaptıkları gibi, Allah’ın nuru olan Hüseyin’i üfleyerek söndürmeye kalkışan beyinsizlerdir. Salihler Arz’a vâris olacak, “Akıbet” muttakilerindir” sırrı tecelli edecektir. Bizim gönlümüz nasıl? İblis’in vesveselerinin doğurduğu infilâk ile viraneye mi döndü? Sadr âlemimizi “virüsler” mi sardı? Bu harabeyi tekrar onarmak ve şenlendirmek istiyorsak, bu virüsleri temizlemek istiyorsak, Allah’ın rahmetinden ümidi kesmeyelim. Ehl-i Beyt’in, Hüseyin’in değerini idrak etmedikçe ve sevgileri olmadıkça nihaî ve en yüce kurtuluşa ermek mümkün değildir. Allah rahmetine gark etsin, Muhammed İkbal “Hüseyin’in kanı ile sulanmadıkça, çorak topraktan ürün alınmaz.” diyordu. Ortaçağ şövalyeleri, bu gerçek masallar ile örtülü olduğu için “kutsal kanın dolu olduğu kaseyi, Graal’i = Kerbelâ’yı aradılar. Bu arayış doğuya da “Kızıl alma” “Kızıl Kadeh”i arama şeklinde yansıdı. Artık masal aynalarından yüzümüzü döndürelim ve Hüseyin’in eşsiz güzelliğini görelim. İçinizden“Vesvâs-il-Hannâs” ın vesvesesi şöyle seslenecektir: Ne yararı var? Sen, genlerin dolayısı ile zillete mahkûmsun! Şu hâlde gerçekçi ol ve zilletinin zevkini sürmeye devam et!” Bu vesveseye karşı derhal şöyle cevap verelim: Hayır! Allah, “Ben yakınım, beni çağırana çağırdığı anda icabet ederim.” buyuruyor. (Bakara, 186) Şu hâlde zillet, kaderimiz değildir. Allah’a iman eden, O’nu çağıran, “bakhs ve Rahak” dan kurtulur, Allah O’nu Nur’a iletir. Emmen yücib’ul-muztarra izâ deâhu ve yekşif’us-su’? (=Yoksa darda kalana, dua ettiği zaman icabet eden ve kötülüğü gideren mi?) (Neml, 27,62) Siz bu cevabı verirseniz, “Vesvese” yayını derhal susmaz, şu zevzeklik ile devam eder: Rabbin ya Mutlak Hayr’ın sahibi değildir, “Şer de Allah’tandır.” Mutlak iyi değildir, yahut da bir başka “Şer Tanrısı” vardır, şu hâlde Rabbin Mutlak İyi’dir de Kadir-i Mutlak değildir! Bu zevzeklikler ile bir ömür geçirenler vardır. Biz derhal “Nâs Suresi”ni okuyalım ve bu zevzekliğe şu cevabı verelim: Allah, Rabbimiz, hem Mutlak İyi, hem de Mutlak Kadir’dir. İblis’in sadece ayartma propagandası yapma izni vardır, yoksa bizi cehenneme sürüklemeye gücü yoktur. Esasen İblis’in cehennemde dahi gücü yoktur. Cehennem hastanesinin yetkilileri Allah’ın görevli (müvekkel) melekleridir. İblis’in, Allah’ın seçkin kulları üzerinde propaganda gücü dahi yoktur. Hüseyin de bunlardandır. Biz Hüseyin’e, Urvet’ul-Vuska’ya, Necat Gemisi’nden hayat denizine atılan sağlam Halka’ya tutunduk. Cennet bizim içinHüseyin’dir, Hasan’dır, Resul-i Ekrem (s.a.a), Emir’ül-Müminin, Fatıma ve Ehlibeyt İmamları’nın Enbiya ve Evliya’nın yakınlığıdır. Biz Hüseyin’in Zibh-i Azim, İsa’nın da Mesih olduğuna şehadet eder, On İkinci İmam’ı Mehdi biliriz. Bu imanımızın coşkulu sevgisi ile nefsimizi temizleriz. Esasen Bu temizleme iradî olmasa idi, “Kad eflaha men zekkâha ve kad hâbe men dessaha!” buyurulur mu idi? (Şems Suresi, 91/9-10) Nefsini arıtmak iradi olmasa idi, Rabbimiz “Kim nefsini arıttı ise kurtulmuş, kim nefsini kirletmiş ise yazık etmiştir.” buyurur mu idi? Hak gelmiş ve batıl çökmüştür. Esasen batıl felsefî ve mantıkî temelden mahrumdur. Salih aleyhisselam’ın “Zulmetmeyin, dokunmayın” dediği devenin ayaklarını kesip öldürenler Allah’ın gazabını seçenlerdir de, Hüseyin’i Ebulfazl’ı, Ali Ekber’i, Ali Asgar’ı, Kasım’ı, bütün Kerbelâ şehitlerini mazlum olarak öldürenler, -hâşâ- İslam’ın temsilcileri midir? Yezit avukatlığı yapanlar düşünsünler, kendilerine gelsinler, kendilerine yazık etmesinler! Sana selâm olsun ey Kurtuluş Gemisi, ey Sağlam Halka, ey İlâhî Nur olan Büyük Kurban Hüseyin! Seninle birlikte şahadeti seçen kutlu kişilere selâm olsun! Sen bizim kurtuluş rehberimizsin, seni sevmemeye imkân mı var? Canımız sana feda olsun! Rahmetli “nenem”, “ Teşne leblerine gurban ya Hüseyin! ” derdi, Allah böyle diyenleri Hüseyin’den ayırmasın! 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İmam Hüseyn (a.s), takriben 72 kişilik küçük ama en yüce sadakat ve vefa erlerinden oluşan ordusuyla tarihin en büyük fedakârlık, vefa ve hemase destanını yazmaya hazırlanırken, karşı tarafta, tarihlerde 30 bin ile120 bin kişiden oluştuğu kaydedilen z','2016-10-06 22:49:53','b0ed5ee72f898048471739432048c7a5',1,1,1,'*','2016-07-01 20:25:00','0000-00-00 00:00:00','2016-06-02 20:24:00','0000-00-00 00:00:00',0,0,1,'O:19:\"FinderIndexerResult\":18:{s:11:\"\0*\0elements\";a:25:{s:2:\"id\";s:3:\"820\";s:5:\"alias\";s:21:\"aşura-günü-ne-oldu\";s:7:\"summary\";s:88575:\"<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Hz. İmam H&uuml;seyn (a.s), takriben 72 kişilik k&uuml;&ccedil;&uuml;k ama en y&uuml;ce sadakat ve vefa erlerinden oluşan ordusuyla tarihin en b&uuml;y&uuml;k fedak&acirc;rlık, vefa ve hemase destanını yazmaya hazırlanırken, karşı tarafta, tarihlerde 30 bin ile120 bin kişiden oluştuğu kaydedilen zul&uuml;m, fesat ve ihanet ordusu, bir avu&ccedil; d&uuml;nya metasına ulaşmak ve emrine girdikleri zalimlerin rızasını kazanabilmek uğruna, tarihin en &ccedil;irkin ve en korkun&ccedil; cinayet tablolarından birini ger&ccedil;ekleştirmenin &ccedil;abası i&ccedil;indeydiler.</p>\r\n\r\n<p>\r\n	Bir tarafta, tarihin sayfalarında yiğitlik, fedak&acirc;rlık, iman, cihat ve hak uğruna her şeyinden ge&ccedil;menin sadıkane &ouml;rneğini oluşturmak i&ccedil;in, cennet gen&ccedil;lerinin efendisi Resululah&#39;ın yadig&acirc;rı Hz. H&uuml;seyn&#39;in komutanlığında toplanan az ama onurlu bir grup; diğer tarafta ise, d&uuml;nya hırsı, makam sevgisi, zalimlerden &ccedil;ekinme, batıl taassuplar, kinler, cehaletler ve benzeri gibi batıl saiklarla hareket edip, z&uuml;l&uuml;m ve fesat g&uuml;&ccedil;lerinin emelini ger&ccedil;ekleştirmek &uuml;zere satılan; değer, onur ve erdemden hi&ccedil;bir pay almayan, tek kelime ile zalim bir ordu karşı karşıya gelmişlerdi.</p>\r\n\r\n<p>\r\n	Adeta bu g&uuml;nde İslam &uuml;mmetinin ve tarihin gelecekteki akışının takdiri belirlenecekti. &Ouml;z Muhammed&icirc; İslam&#39;ı yaşamak isteyenlerle, İslam adı altında zul&uuml;m ve fıska dayanan nizamların sunduğu saptırılmış İslam&#39;ı yaşamak isteyenlerin safları birbirinden ayrılacaktı. Ve bu iki &ccedil;izgi ve yolun birbirinden farklı olduğunu anlamakta g&uuml;&ccedil;l&uuml;k &ccedil;ekenler alternatifi olmayan iki, zıt yoldan birini se&ccedil;mek zorunda kalacaklardı. Bunun ger&ccedil;ekleşmesi i&ccedil;in ise, gaflet uykusuna dalmış olan İslam beldelerini, bu uykudan uyandıracak bir şok lazımdı. Bunu ise, ancak bu yolda kendini feda eden ilahi bir şahsiyetin bu uğurda akıtılan kanı ve bu şahsiyetin &ouml;nderliğinde y&uuml;r&uuml;t&uuml;len sağlamlığında ş&uuml;phe edilmeyen bir hareket sağlayabilirdi&hellip;</p>\r\n\r\n<p>\r\n	İşte Huseyni kıyam, s&ouml;nmeye y&uuml;z tutmuş İslam &ccedil;ırağını yeniden nurlandırarak ve kurumaya başlamış olan İslam ağacının kurumasını &ouml;nleyerek, ona yeniden can verecek b&ouml;yle bir hareket idi. Bunun bilincinde olan Hz. İmam H&uuml;seyn (a.s) diyordu ki:</p>\r\n\r\n<p>\r\n	&quot;Eğer Hz. Muhammed (s.a.a)&#39;ın dini, benim kanım yere d&ouml;k&uuml;lmeden hayatını s&uuml;rd&uuml;remeyecekse, ben şehadete hazırım.&quot;</p>\r\n\r\n<p>\r\n	Bu ilahi kıyamı etraflıca incelemek i&ccedil;in, kıyamdan &ouml;nceki olaylar ve kıyamın başlamasından sonuna kadar vuku bulan hadiseleri ve kıyamdan sonra meydan gelen hadiseleri incelemek gerekir. Ama hi&ccedil; ş&uuml;phesiz bu kıyamın zirvesini Aşura g&uuml;n&uuml;nde vuku bulan hadiseler oluşturmaktadır. İşte bu makalede o g&uuml;n vuku bulan olaylar anlatılacaktır.</p>\r\n\r\n<p>\r\n	Şimdi bu kıyamın &ouml;yk&uuml;s&uuml;n&uuml; birlikte okuyalım:</p>\r\n\r\n<p>\r\n	Hicri 61. yılın Muharrem ayının onuncu g&uuml;n&uuml; yani Aşura g&uuml;n&uuml; sabah namazından sonra Hz. İmam H&uuml;seyn (a.s) ordu komutanlarının her birinin vazifesini belirledi.</p>\r\n\r\n<p>\r\n	Diğer tarafta &Ouml;mer b. Sa&rsquo;d da ordusunun saflarını d&uuml;zeltmekle meşguld&uuml;. İmam&rsquo;ın (a.s) g&ouml;z&uuml; kalabalık d&uuml;şman ordusuna takılıp karşısındaki sel gibi insanları g&ouml;r&uuml;nce ellerini g&ouml;ğe kaldırarak şu duayı okudu:</p>\r\n\r\n<p>\r\n	&ldquo;Allah&rsquo;ım! Her gam ve kederde sığınağım, her sıkıntı ve zorlukta &uuml;midim ve her musibette g&uuml;vendiğim Sensin. Kalpleri zayıflatan, kurtuluş yollarını kapatan, dostları ka&ccedil;ıran d&uuml;şmanları sevindiren nice gam ve musibetleri Sana şik&acirc;yet ettim, başkalarından &uuml;midimi kesip Sana y&ouml;neldim. Ve Sen o gam ve &uuml;z&uuml;nt&uuml;y&uuml; giderdin, onları sen izale ettin, her nimetin sahibi ve her dileğin nihayeti de Sensin.&rdquo;</p>\r\n\r\n<p>\r\n	Aşura g&uuml;n&uuml; İmam&#39;ın ashabının d&uuml;şman ordusuna yaptıkları hitabelerin yanı sıra bizzat kendisi de hedefini a&ccedil;ıklamak, ilahi mesajı ulaştırmak ve h&uuml;cceti tamamlamak amacıyla defalarca d&uuml;şman ordusunun karşısında durup tarihi hutbeler irad etmişlerdir. Ordusunun saflarını d&uuml;zene soktuktan sonra İmam (a.s) atına binerek &Ouml;mer Sa&rsquo;d&rsquo;ın ordusunun karşısında durup ilk konuşmasını ş&ouml;yle yaptılar:</p>\r\n\r\n<p>\r\n	&ldquo;Ey İnsanlar! Beni dinleyin; &uuml;zerime d&uuml;şen sizlere &ouml;ğ&uuml;t ve nasihatimi dinlemedik&ccedil;e ve bu b&ouml;lgeye gelmemin sebebini &ouml;ğrenmedik&ccedil;e savaş hususunda acele etmeyin. Eğer delilimi kabul edip, s&ouml;z&uuml;m&uuml; tasdik eder de bana hak verirseniz, saadet yolunu bulmuş olursunuz ve savaş i&ccedil;in de hi&ccedil; bir sebep kalmaz. Eğer delilimi kabul etmezseniz; yaptığınız işin daha sonra gam ve &uuml;z&uuml;nt&uuml;n&uuml;ze sebep olmaması i&ccedil;in dostlarınızı bir araya toplayıp d&uuml;ş&uuml;n&uuml;p taşının ve sonra hakkımda aldığınız kararı uygulayın. Bana g&ouml;z a&ccedil;tırmayın. Ş&uuml;phesiz benim yardımcım Kur&rsquo;an&rsquo;ı indiren Allah&rsquo;tır, salih kulların yardımcısı O&rsquo;dur.</p>\r\n\r\n<p>\r\n	Ey Allah&rsquo;ın kulları! Allah&rsquo;tan korkun, d&uuml;nyaya karşı ihtiyatlı davranın; eğer b&uuml;t&uuml;n d&uuml;nya bir kişiye kalacak veya bir kişi orada s&uuml;rekli kalacak olsaydı, peygamberler b&acirc;ki kalmaya daha layıktı, rızaları celbedilmeye daha evla ve b&ouml;yle bir h&uuml;kme daha uygun olurlardı. Ancak Allah Te&acirc;l&acirc; d&uuml;nyayı fani olmak i&ccedil;in yaratmıştır; yenileri eskir, nimetleri zail olur, sevinci ise kararır (gam ve &uuml;z&uuml;nt&uuml;ye d&ouml;n&uuml;ş&uuml;r). D&uuml;nya engebeli bir menzil ve ge&ccedil;ici bir evdir. &Ouml;yleyse ahiretiniz i&ccedil;in azık toplayın; en g&uuml;zel azık ise sakınmaktır; Allah&rsquo;tan sakının ki kurtuluşa eresiniz.</p>\r\n\r\n<p>\r\n	Ey insanlar! Allah Te&acirc;l&acirc; d&uuml;nyayı, ehlini halden hale sokan fena ve zeval yurdu kıldı. Aldanan kimse, d&uuml;nyaya aldanan ve bedbaht kişi de, ona bağlı olan kimsedir. O halde sakın bu d&uuml;nya sizi aldatmasın. D&uuml;nya kendisine itimat edenin &uuml;midini kestiği gibi, tamah edenlerin de umudunu boşa &ccedil;ıkarır. Sizin bir iş i&ccedil;in toplandığınızı g&ouml;r&uuml;yorum; bu işle Allah&rsquo;ı gazaplandırdınız. Derken, Allah da rahmetini sizden &ccedil;evirdi ve size azabını gerekli kıldı. Rabbimiz ne g&uuml;zel bir r&acirc;bdır, siz ise ne k&ouml;t&uuml; kullarsınız. Allah&#39;ın emrine uymaya ikrar ettiniz ve el&ccedil;isi olan Hz. Muhammed&rsquo;e de iman ettiniz. Ama daha sonra torunlarını ve Ehl-i Beyt&rsquo;ini &ouml;ld&uuml;rmek i&ccedil;in saldırıya ge&ccedil;tiniz. Şeytan sizin &ccedil;evrenizi kuşatmıştır; b&ouml;ylelikle de size y&uuml;ce Allah&rsquo;ı hatırlamayı unutturmuştur. Allah sizi ve dileğinizi helak etsin. Biz, Allah&rsquo;tanız ve ş&uuml;phesiz O&rsquo;na d&ouml;n&uuml;c&uuml;leriz.&rdquo;</p>\r\n\r\n<p>\r\n	İmam (a.s) daha sonra ş&ouml;yle buyurdular: &ldquo;Bunlar inandıktan sonra kafir olanlardır. Bu zalim kavim Allah&rsquo;ın rahmetinden uzak olsun&rdquo;</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin (a.s) hutbenin &uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;m&uuml;nde kendini tanıtarak onlara şu şekilde nasihat ve &ouml;ğ&uuml;t verdiler:</p>\r\n\r\n<p>\r\n	&ldquo;Ey insanlar! Soyumu s&ouml;yleyin, ben kimim? Sonra kendinize gelin, nefsinizi kınayın. Bakın, beni &ouml;ld&uuml;rmeniz, h&uuml;rmetimi g&ouml;zetmemeniz size caiz midir? Ben, Peygamberinizin kızının oğlu değil miyim? Ben, Peygamberinizin vasisi ve amcası oğlunun oğlu değil miyim? Ben, herkesten &ouml;nce Allah&rsquo;a iman eden ve Peygamber&rsquo;in risaletini tasdik eden kimsenin oğlu değil miyim? Seyyid-uş Ş&uuml;heda olan Hamza, babamın amcası değil midir? Cafer-i Tayyar amcam değil midir? Peygamber&rsquo;in benim ve kardeşim hakkındaki: &ldquo;Bu ikisi cennet gen&ccedil;lerinin efendileridir&rdquo; s&ouml;z&uuml;n&uuml; duymamış mısınız?</p>\r\n\r\n<p>\r\n	Eğer s&ouml;z&uuml;m&uuml; tasdik ederseniz, bu s&ouml;ylediğim s&ouml;zler bir ger&ccedil;ektir. Allah&rsquo;a andolsun ki, Allah Te&acirc;l&acirc;&rsquo;nın yalancıya gazab ettiğini ve uydurduğu s&ouml;z&uuml;n zararını kendisine &ccedil;evirdiğini bildiğim g&uuml;nden beri yalan s&ouml;ylemiş değilim. Eğer beni yalanlarsanız şimdi M&uuml;sl&uuml;manların arasında Peygamber&rsquo;in ashabından olan kimseler mevcuttur; bunu onlardan soracak olursanız size s&ouml;ylerler. Cabir b. Abdullah-i Ensari, Ebu Said-i Hudri, Sehl b. Sa&rsquo;d-is Saidi, Zeyd b. Erkam ve Enes b. Malik&rsquo;ten sorun, &ouml;ğrenin; ş&uuml;phesiz onların hepsi, Resulullah&rsquo;ın benim ve kardeşimin (Hasan&rsquo;ın) hakkında buyurduğu s&ouml;z&uuml; duymuşlardır. Bu s&ouml;zler, sizi kanımı d&ouml;kmekten alıkoymuyor mu?&rdquo;</p>\r\n\r\n<p>\r\n	Bu arada Şimr b. Zil Cuşen bağırarak dedi ki: &ldquo;O kalbiyle değil de diliyle Allah&#39;a ibadet ediyor, ne s&ouml;ylediğini bilmiyor&rdquo;</p>\r\n\r\n<p>\r\n	Habib b. Mezahir İmam&rsquo;ın (a.s) ordusunun adına ona ş&ouml;yle cevap verdi:</p>\r\n\r\n<p>\r\n	&ldquo;Hayır, Allah&rsquo;a diliyle ibadet eden ve tam bir sapıklık i&ccedil;erisinde olan sensin. Evet, ben &ccedil;ok iyi biliyorum ki sen mevlam H&uuml;seyin&rsquo;in (a.s) buyurmuş olduğu şeyden korkmuyorsun. &Ccedil;&uuml;nk&uuml; Allah, p&acirc;k olmayan kalbini m&uuml;h&uuml;rlemiş, taş gibi yapmıştır.&rdquo;</p>\r\n\r\n<p>\r\n	Daha sonra İmam (a.s) s&ouml;zlerine ş&ouml;yle devam etti:</p>\r\n\r\n<p>\r\n	&ldquo;Ben ve kardeşim hakkında Peygamber&#39;in buyurduğu bu s&ouml;zde ş&uuml;pheniz varsa benim Peygamberinizin kızının oğlu olduğumda da mı ş&uuml;phe ediyorsunuz? Allah&rsquo;a andolsun ki, doğu ve batı arasında (b&uuml;t&uuml;n d&uuml;nyada), sizin ve dışınızdakiler arasında da Resulullah&rsquo;ın benden başka torunu yoktur. Yazıklar olsun size! Acaba &ouml;ld&uuml;rd&uuml;ğ&uuml;m bir kimse veya zayi ettiğim bir mal ya da (size vurduğum) bir yara karşılığında mı beni cezalandırmak istiyorsunuz?&quot;</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin&rsquo;in (a.s) s&ouml;z&uuml; bu noktaya varınca Kufe ordusu tam bir sessizlik i&ccedil;erisinde idi ve onlardan bir tepki ve cevap m&uuml;şahede etmiyordu. Sonra kendisini davet eden ve &Ouml;mer-i Sa&rsquo;d ordusu i&ccedil;erisinde olan &uuml;nl&uuml; kişilerden birka&ccedil;ına hiteben ş&ouml;yle buyurdu:</p>\r\n\r\n<p>\r\n	&ldquo;Ey Şebes b. Rib&rsquo;i, ey Haccar b. Ebcer, ey Kays b. Eş&rsquo;as ve ey Yezid b. Haris! &ldquo;Meyvalarımız yetişmiş, &ccedil;evremiz (bağ ve bah&ccedil;elerimiz) yeşermiştir ve senin emrinde olacak donanmış bir ordu da hazırdır&rdquo; diye mektup yazan siz değil miydiniz?! S&ouml;z ve ahdinizi unuttunuz mu?&rdquo;</p>\r\n\r\n<p>\r\n	Onlar: &ldquo;Biz b&ouml;yle bir şey yazmadık&rdquo; diye İmam&rsquo;ın s&ouml;zlerini ink&acirc;r ettiler.</p>\r\n\r\n<p>\r\n	İmam: &ldquo;Hayır! Vallahi siz b&ouml;yle yazdınız&quot; dedi.</p>\r\n\r\n<p>\r\n	Bu arada Kays b. Eş&rsquo;as y&uuml;ksek bir sesle: &ldquo;Biz senin ne dediğini bilmiyoruz. Ni&ccedil;in amcan oğlu Yezid&rsquo;e biat etmiyorsun? Biat ettiğin takdirde sana karşı istediğin gibi davranılacak ve sana en ufak bir zarar bile gelmeyecektir.&rdquo; dedi.</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin (a.s) ona cevaben buyurdular ki:</p>\r\n\r\n<p>\r\n	&ldquo;Ey Kays! Sen Haşimoğulları&rsquo;nın M&uuml;sl&uuml;m&rsquo;&uuml;n kanından başka bir kan mı senden istemelerinden korkuyorsun? Hayır, Allah&rsquo;a andolsun ki, ben onlara zillet elini vermeyeceğim ve k&ouml;leler gibi de onların &ouml;n&uuml;nden ka&ccedil;mayacağım&hellip; Rabbimiz olan Allah&rsquo;a sığınırım.&rdquo;</p>\r\n\r\n<p>\r\n	Bu arada Kufe ordusu İmam&#39;ın s&ouml;zlerine mızrak ve ok atarak cevap verdiler.</p>\r\n\r\n<p>\r\n	İmam (a.s) ise bineğinden inerek bineğin yularını Akabet b. Sem&rsquo;an&rsquo;a verdi ve geriye d&ouml;nd&uuml;lir.</p>\r\n\r\n<p>\r\n	Sonra K&uuml;f&uuml;r ordusundan olan Abdullah b. Havze-i Temimi ileri &ccedil;ıkıp İmam&rsquo;ın ashabına hitaben y&uuml;ksek bir sesle: H&uuml;seyin sizin aranızda mı? diye sordu.</p>\r\n\r\n<p>\r\n	İmam&rsquo;ın (a.s) ashabından birisi: &ldquo;Evet, H&uuml;seyin buradadır. Ne istiyorsun?&rdquo; diye cevap verdi.</p>\r\n\r\n<p>\r\n	Abdullah b. Havze İmam&rsquo;a hitaben ş&ouml;yle dedi: Ey H&uuml;seyin! Seni cehennemle m&uuml;jdeliyorum!&rdquo;</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin (a.s): &ldquo;Yalan s&ouml;yledin; &ccedil;&uuml;nk&uuml; ben bağışlayıcı, kerim, itaat edilen ve şefaat kabul eden Allah&rsquo;a doğru gidiyorum; sen kimsin?&rdquo; buyurdular.</p>\r\n\r\n<p>\r\n	Abdullah: &ldquo;Ben Havze&rsquo;nin oğluyum&rdquo; dedi.</p>\r\n\r\n<p>\r\n	Bunun &uuml;zerine İmam ellerini kaldırarak ş&ouml;yle dua ettiler: &ldquo;Allah&rsquo;ım, onu cehenneme g&ouml;t&uuml;r.&rdquo;</p>\r\n\r\n<p>\r\n	Abdullah b. Havze İmam&rsquo;ın bu duasına &ouml;fkelenerek atını İmam&#39;a doğru mahmuzladı. Atın ayağı bir taşa takılması sonucu Abudullah b. Havze yere yıkıldı ve ayağı eyerin &uuml;zengisine takıldı. At &uuml;rkerek onu arkasında s&uuml;r&uuml;kledi ve &ccedil;&ouml;ldeki taşlara &ccedil;arparak bedeni par&ccedil;alanmış ve yarı canlı bir halde ateş yakılmış olan bir &ccedil;ukura attı.</p>\r\n\r\n<p>\r\n	&Ouml;mer b. Sa&rsquo;d&rsquo;ın piyade birliklerinin başında hareket eden Mesruk b. Vali-i Hazremi bu manzarayı g&ouml;r&uuml;nce geri d&ouml;nerek kendi ordularına ulaştı ve ş&ouml;yle dedi: &quot;Hayır; Allah&rsquo;a andolsun, ben hi&ccedil; bir zaman Resullulah&rsquo;ın Ehl-i Beyti&rsquo;yle savaşmayacağım. &Ccedil;&uuml;nk&uuml; onların Allah katında y&uuml;ce makamları ve değerleri var.&rdquo;</p>\r\n\r\n<p>\r\n	Daha sonra Zuheyr b. Kayn İmam&rsquo;ın yanına gelerek Kufelilerle konuşmak i&ccedil;in izin istedi. İmam Zuheyr&rsquo;e izin verdi.</p>\r\n\r\n<p>\r\n	Zuheyr &Ouml;mer b. Sa&rsquo;d&rsquo;ın ordusunun karşısında durarak y&uuml;ksek sesle ş&ouml;yle dedı: &ldquo;Ey Kufe halkı! Sizi Allah&rsquo;ın azabından sakındırıyorum; M&uuml;sl&uuml;man&#39;ın M&uuml;sl&uuml;man kardeşine nasihat etmesi gerekir ve bu ana kadar bizler din kardeşiyken ve aramıza kılı&ccedil; girmemişken, bu bağı kesmeyelim. Ancak aramıza kılı&ccedil; girdiğinde biz bir &uuml;mmet ve siz de başka bir &uuml;mmet olacaksınız. Bilin ki, Allah Te&acirc;l&acirc; biz ve sizi Resulullah&rsquo;ın Ehl-i Beyt&rsquo;iyle deniyor ki nasıl tutum takınacağımız ortaya &ccedil;ıkıversin. Ben, Yezid ve Ubeydullah b. Ziyad gibi azgınlara itaat etmekten sakınmanızı ve Resulullah&rsquo;ın evlatlarına yardım etmenizi istiyorum. Aksi durumda &ccedil;ok ge&ccedil;meden g&ouml;zleriniz yuvalarından &ccedil;ıkaracak, el ve ayaklarınızı bağlayacak ve bedenlerinizi hurma ağa&ccedil;larına asacaklardır.&rdquo;</p>\r\n\r\n<p>\r\n	&Ouml;mer b. Sa&rsquo;d&#39;ın ordusu ona &ccedil;irkin s&ouml;zler s&ouml;yleyerek H&uuml;seyin ve yaranlarını &ouml;ld&uuml;r&uuml;p veya İbn-i Ziyad&rsquo;a teslim etmedik&ccedil;e bu savaştan vazge&ccedil;meyeceklerini ifade ettiler.</p>\r\n\r\n<p>\r\n	Zuheyr dedi ki: &ldquo;Vallahi Fatıma&rsquo;nın (s.a) evlatları, S&uuml;meyye&rsquo;nin &ccedil;ocuklarından dostluğa daha layıktırlar. Onlara yardım etmiyorsanız, bari savaştan uzak durun.&rdquo;</p>\r\n\r\n<p>\r\n	Bu sırada Şimr Zuheyr&rsquo;e doğru bir ok atarak dedi ki: &ldquo;Sus, Allah sesini kessin. Boş laflarınla bizi yordun.&rdquo;</p>\r\n\r\n<p>\r\n	Zuheyr cevap olarak Şimr&rsquo;e hitaben ş&ouml;yle dedi: &ldquo;Ey Şimr! Ben seninle konuşmuyorum; &ccedil;&uuml;nk&uuml; sen insan değilsin. Senin Kur&rsquo;an&rsquo;dan doğru d&uuml;r&uuml;st hatta bir ayet bile bildiğini sanmıyorum. Kıyamette seni rezillik ve cehennem ateşiyle m&uuml;jdeliyorum.&rdquo;</p>\r\n\r\n<p>\r\n	Şimr: &ldquo;&Ccedil;ok ge&ccedil;meden Allah seni ve imamını &ouml;ld&uuml;recektir.&rdquo;</p>\r\n\r\n<p>\r\n	Zuheyr: &ldquo;Beni &ouml;l&uuml;mle mi korkutuyorsun? Allah&rsquo;a andolsun H&uuml;seyin&#39;in yanında &ouml;lmek benim i&ccedil;in sizinle ebedi yaşamaktan daha iyidir.&rdquo;</p>\r\n\r\n<p>\r\n	Tekrar orduya hitap ederek dedi: &ldquo;Ey Allah&rsquo;ın kulları! Dikkatli olun bu al&ccedil;ak adam sizi dinden &ccedil;ıkarmasın. Vallahi Muhammed&#39;in şefaati onun evlatlarını ve yardımcılarını kılı&ccedil;tan ge&ccedil;irip &ouml;ld&uuml;renlere ulaşmayacaktır.&rdquo;</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin&rsquo;in (a.s) ashabından birisi Zuheyr&#39;e dedi ki: &ldquo;Ey Zuheyr! Sen Firavunoğulları&rsquo;nın m&uuml;mini gibi onları nasihat ettin. Allah seni m&uuml;k&acirc;fatlandırsın.&rdquo;</p>\r\n\r\n<p>\r\n	Sonra abid, zahid bir kişi olan, meşhur Kur&rsquo;an karilerinden sayılan ve kavmi arasında y&uuml;ce bir makamı olan Bureyr b. Huzayr Kufelilere nasihat etmek i&ccedil;in İmam H&uuml;seyin&rsquo;den (a.s) izin istedi. İmam izin verince, Bureyr savaş meydanına giderek ş&ouml;yle dedi:</p>\r\n\r\n<p>\r\n	&ldquo;Allah, halkı diniyle m&uuml;jdelemek, hidayet ederek kendisine davet etmek ve insanların yolunu aydınlatan yanan bir ışık olması i&ccedil;in Muhammed&rsquo;i peygamber olarak g&ouml;nderdi. Bunlar peygamberin evlatlarıdırlar; hangi hakla suyun yolunu onlara kapadınız.</p>\r\n\r\n<p>\r\n	Kufeliler: &ldquo;Ey Bureyr! Bitir s&ouml;z&uuml;n&uuml;. Vallahi H&uuml;seyin hi&ccedil; bir kimsenin susuz kalmadığı bir şekilde susuz kalacaktır.&rdquo;</p>\r\n\r\n<p>\r\n	Bureyr s&ouml;zlerine ş&ouml;yle devam etti: &ldquo;Ey insanlar! Muhammed&#39;in mesajının izleri sizin aranızdadır ve bunlar Peygamber&#39;in Ehl-i Beyt&rsquo;idirler; o halde onlara nasıl davranacağınıza bakın.&rdquo;</p>\r\n\r\n<p>\r\n	Kufeliler: &ldquo;H&uuml;seyin Ubeydullah b. Ziyad&rsquo;ın emrine teslim olsun, sonra nereye isterse gitsin.&rdquo;</p>\r\n\r\n<p>\r\n	Bureyr: &ldquo;Vay halinize ey Kufeliler! İmamım H&uuml;seyin&rsquo;e g&ouml;nderdiğiniz mektuplarda can vermeye hazır olduğunuzu yazdığınızı unuttunuz mu? Şimdi H&uuml;seyn ve ashabı davetinize olumlu cevap vererek sizlere yardıma koştu; onları İbn-i Ziyad&rsquo;a mı teslim edeceksiniz? Resulullah&rsquo;ın evlatlarına b&ouml;yle mi davranıyorsunuz? Ne kadar al&ccedil;ak insanlarsınız sizler?! Allah Teala kıyamette sizleri susuz bıraksın.&rdquo;</p>\r\n\r\n<p>\r\n	Bu sırada Kufelilerden birisi: &ldquo;Ey Bureyr! Neden bahsettiğini bilmiyoruz.&rdquo; dedi.</p>\r\n\r\n<p>\r\n	Bureyr: &ldquo;Ger&ccedil;ek y&uuml;z&uuml;n&uuml;z&uuml; bana g&ouml;sterip sizleri daha iyi tanımamı sağlayan ve beni aydınlatan Allah&rsquo;a ş&uuml;k&uuml;r ediyorum.&quot; dedi ve: &quot;Allah&rsquo;ım; ben bu kavmin yaptıklarından uzağım ve sana sığınıyorum. Allah&rsquo;ım bu insanların yaptıklarıyla senin karşında hazır olduklarında baş aşağı oluncaya kadar s&uuml;rekli onlara bela ver ve gazap et.&rdquo; diye dua etti.</p>\r\n\r\n<p>\r\n	Bureyr&rsquo;in s&ouml;zleri buraya ulaşınca Kufeliler onu oklarına hedef ettiler ve Bureyr kendi safına geri d&ouml;nd&uuml;.</p>\r\n\r\n<p>\r\n	Daha sonra İmam H&uuml;seyin (a.s) atını ileri s&uuml;rerek Kufelilerin karşısında durdu ve elindeki Kur&rsquo;an&rsquo;ı başının &uuml;zerine bırakarak ş&ouml;yle buyurdu: &ldquo;Ey İnsanlar! Bizimle sizin aranızda Allah&rsquo;ın kitabı ve ceddim Resulullah&rsquo;ın s&uuml;nneti hakem olsun. Bilmiyor musunuz ki, &uuml;zerimdeki g&ouml;mlek, elimdeki bu kılı&ccedil; ve kalkan Resulullah&rsquo;a aittir.&rdquo;</p>\r\n\r\n<p>\r\n	Kufeliler İmam&rsquo;ın s&ouml;zlerini doğruladılar.</p>\r\n\r\n<p>\r\n	İmam: &ldquo;Ey Kufe halkı! &Ouml;yleyse sizi benimle savaşa s&uuml;r&uuml;kleyen şey nedir?&rdquo;</p>\r\n\r\n<p>\r\n	Kufeliler: Emir Ubeydullah b. Ziyad&rsquo;a itaat etmek.</p>\r\n\r\n<p>\r\n	İmam (a.s): &ldquo;B&ouml;yle bir kişiye biat eden ve kılı&ccedil;larını bize &ccedil;eken, Allah&rsquo;ın d&uuml;şmanlarının dostları olan, aranızda ne bir adaleti uygulayacak ve ne de kendilerine yeni bir &uuml;mit bağlayabileceğiniz kimselere destek olan sizlerin elleri kesilsin. Zalimlerin kılıcının sizlere h&uuml;kmettiği ve zalimlerin zul&uuml;mlerinin yery&uuml;z&uuml;n&uuml; kuşattığı bir durumda Resulullah&rsquo;ın Ehl-i Beyt&rsquo;inden y&uuml;z &ccedil;evirdiniz. Yazıklar olsun size; Allah&rsquo;ın kitabını unuttunuz ve buyruklarını tahrif ettiniz. Sizler şeytanın izleyicisi olan g&uuml;nahk&acirc;rlar grubunu izlemektesiniz. Resulullah&rsquo;ın s&uuml;nnetlerini s&ouml;nd&uuml;rmektesiniz. Peygamber&rsquo;in Ehl-i Beyt&rsquo;i olan bizleri bıraktınız ve bize uymadınız. Vallahi ahdinden d&ouml;nmek sizin eskiden beri s&uuml;re gelen &acirc;detinizdir. Yaşantınızın temeli bunun &uuml;zerine kurulmuştur. Doğrusu ahdinden d&ouml;nmek sizin benliğinizde k&ouml;k salmıştır. Ve onun meyvesi bize acı ve gasıplara ise tatlıdır. Bilin ki, İbn-i Ziyad beni, savaşla zillet arasında bırakmıştır (bu ikisinden birini se&ccedil;mek durumunda bırakmıştır) ve biz zillete boyun eğmeyiz. &Ccedil;&uuml;nk&uuml; Allah Te&acirc;l&acirc;, Resul&#39;u, m&uuml;minler, temiz kimseler ve zamanın izzetli kimseleri bu al&ccedil;aklığı ve zilleti bizim i&ccedil;in hoş g&ouml;rmezler. Bizim, zamanın zalimlerinin itaatini, yiğitlerin katilgahına tercih etmemizi kabul etmezler. Şimdi ben, Ehl-i Beytim ve sayıları az olan dostlarımla Allah yolunda kıyam etmiş ve şehadeti canıma satın almışım.</p>\r\n\r\n<p>\r\n	Ey insanlar! Allah&rsquo;a andolsun bundan sonra s&uuml;varinin bineğe binerek meydanda gezdiği s&uuml;re miktarınca d&uuml;nyada kalırsınız. Bu s&ouml;z&uuml; babam, ceddim Resulullah&rsquo;tan bana nakletti. Şimdi ey H&uuml;r kendi işinize bakın ve toplanarak işi bitirin. Ancak bilin ki H&uuml;seyn&rsquo;in &uuml;midi ancak y&uuml;ce Allah&rsquo;adır. &Ccedil;&uuml;nk&uuml; hayatı Allah&rsquo;ın kudreti elinde olmayan kimse yoktur. Doğrusu benim Allah&rsquo;ım sırat-ı m&uuml;stakim &uuml;zeredir.&quot;</p>\r\n\r\n<p>\r\n	Sonra İmam Resulullah&rsquo;ın b&uuml;y&uuml;k sahabesi Fervet b. Mesik-i Muradi&rsquo;nin şu şiirlerini okudular:</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Ey millet, eğer biz sizi yenersek bu bizim şanımızdır.</p>\r\n\r\n<p>\r\n	Ve eğer yenilirsek bilin ki yenilmiş değiliz</p>\r\n\r\n<p>\r\n	Eğer &ouml;ld&uuml;r&uuml;rsek zafer bizimdir</p>\r\n\r\n<p>\r\n	Ve eğer &ouml;ld&uuml;r&uuml;l&uuml;rsek yine zafer bizimdir.</p>\r\n\r\n<p>\r\n	Biz korkak insanlar değiliz</p>\r\n\r\n<p>\r\n	Biz d&uuml;nyanın cesurlarının efendileriyiz.</p>\r\n\r\n<p>\r\n	&Ouml;ld&uuml;r&uuml;l&uuml;rsek şehadet ve fedak&acirc;rlık g&uuml;n&uuml;m&uuml;z gelmiştir.</p>\r\n\r\n<p>\r\n	Doğrusu &ouml;l&uuml;m pen&ccedil;elerini bir halkın &uuml;zerinden &ccedil;ekip diğerlerinin &uuml;zerine doğru uzatır.</p>\r\n\r\n<p>\r\n	Ge&ccedil;mişler ge&ccedil;ip gittikleri gibi bug&uuml;n de bizim ve dostlarımızın ge&ccedil;ip gideceğimiz g&uuml;nd&uuml;r.</p>\r\n\r\n<p>\r\n	D&uuml;nyanın efendileri diri kalsalardı biz de m&uuml;lk ve melek&ucirc;tun efendileri olduğumuz i&ccedil;in diri kalırdık.</p>\r\n\r\n<p>\r\n	Ve eğer d&uuml;nyanın yiğitlerinin yolları ebedi hayata vardıysa</p>\r\n\r\n<p>\r\n	Yiğitlik h&uuml;km&uuml;yle ebedilik yolu herkesten &ouml;nce bize a&ccedil;ıktır.</p>\r\n\r\n<p>\r\n	Daha sonra İmam (a.s) dua i&ccedil;in ellerini kaldırarak ş&ouml;yle dua etti: &ldquo;Allah&rsquo;ım; bu kavme bir damla yağmur yağdırma ve asrın zalimlerini onlara egemen kıl ve Sakafi gencini onlara musallat et ki d&ouml;nemin zillet ve &ouml;l&uuml;m şarabını onlara i&ccedil;irsin. Doğrusu onlar yalan konuşmuş, ahitlerini bozmuşlar. Ve Sen iyice biliyorsun ki biz Sana tevekk&uuml;l etmişiz ve ş&uuml;phesiz d&ouml;n&uuml;ş&uuml;m&uuml;z Sanadır.&rdquo;</p>\r\n\r\n<p>\r\n	Sonra İmam (a.s) &Ouml;mer b. Sad&rsquo;a hitaben buyurdu ki: &ldquo;Ey &Ouml;mer! Ger&ccedil;ekten beni &ouml;ld&uuml;rmekle Rey ve Gorgan&rsquo;ın emiri mi olacağını sanıyorsun? Allah&rsquo;a andolsun ki bu makama ulaşamayacaksın ve bir yarar elde edemeyeceksin, bu kesin bir vaaddır. Şimdi elinden geleni yap. Ş&uuml;phesiz benden sonra y&uuml;z&uuml;n g&uuml;lmeyecek. Kufe &ccedil;ocuklarının senin başınla oynadıklarını ve onu taşlarına hedef aldıklarını g&ouml;r&uuml;r gibiyim.&rdquo;</p>\r\n\r\n<p>\r\n	&Ouml;mer b. Sa&rsquo;d İmam&rsquo;ın bu s&ouml;zlerini duyunca &ouml;fkeyle ordusuna geri d&ouml;nd&uuml;. &Ouml;mer b. Sa&rsquo;d&rsquo;ın yanında olan ve İmam&rsquo;ın s&ouml;zlerini duyan H&uuml;r b. Yezid-i Riyahi &Ouml;mer b. Sa&rsquo;d&rsquo;a dedi ki: &ldquo;Ey Sa&rsquo;d&rsquo;ın oğlu! Ger&ccedil;ekten sen H&uuml;seyin ile savaşmak mı istiyorsun?&rdquo;</p>\r\n\r\n<p>\r\n	&Ouml;mer Sa&rsquo;d: &ldquo;Evet; vallahi bu savaşın en k&uuml;&ccedil;&uuml;k sonucu baş ve elleri kesmektir.&rdquo;</p>\r\n\r\n<p>\r\n	H&uuml;r: &ldquo;Acaba H&uuml;seyin&rsquo;in senin hakkında dediği şeyler &uuml;zerinde iyice d&uuml;ş&uuml;nd&uuml;n m&uuml;?&rdquo;</p>\r\n\r\n<p>\r\n	&Ouml;mer Sa&rsquo;d: &ldquo;Evet; ş&uuml;phesiz iş benim elimde olsaydı kabul ederdim, ancak emirin İbn-i Ziyad savaşa ısrar ediyor ve bu hususta benim hi&ccedil; bir yetkim yoktur.&rdquo;</p>\r\n\r\n<p>\r\n	H&uuml;r, &Ouml;mer Sa&rsquo;d&rsquo;ın ordusundaki diğer askerlere bakıverdi ve yanında Kurrat b. Kays&rsquo;ın olduğunu g&ouml;rd&uuml;. Ona sordu ki: &ldquo;Ey Kurrat! Atına su verdin mi?&rdquo;</p>\r\n\r\n<p>\r\n	Kurrat: &ldquo;Hayır, ey H&uuml;r.&rdquo;</p>\r\n\r\n<p>\r\n	H&uuml;r: &ldquo;Onu sulamak istemiyor musun?&rdquo;</p>\r\n\r\n<p>\r\n	H&uuml;rr&#39;&uuml;n konuşmaları Kurrat&rsquo;ı kuşkulandırdı ve H&uuml;rr&rsquo;&uuml;n kendisini savaştan uzaklaştırmak istediğini ama kimsenin bunu fark etmesini istemediğini sandı.</p>\r\n\r\n<p>\r\n	H&uuml;r atını İmam H&uuml;seyin&rsquo;in ashabına doğru s&uuml;rd&uuml;. Bu arada Muhacir b. Avs onu g&ouml;r&uuml;nce ş&ouml;yle feryat etti: &ldquo;Ey H&uuml;r! İmam H&uuml;seyin&rsquo;in ordusuna mı saldırmak istiyorsun?&rdquo;</p>\r\n\r\n<p>\r\n	H&uuml;rr&rsquo;&uuml;n b&uuml;t&uuml;n v&uuml;cudunu titreme sardı ve rengi ka&ccedil;tı.</p>\r\n\r\n<p>\r\n	H&uuml;rr&rsquo;&uuml;n bu durumunu g&ouml;r&uuml;nce Muhacir: &ldquo;Vallahi, bana Kufe&rsquo;nin en cesur yiğidi kimdir diye soracak olsalardı senden başka kimseyi g&ouml;stermezdim. Bu halin nedir?&rdquo; dedi.</p>\r\n\r\n<p>\r\n	H&uuml;r: &ldquo;Ey Muhacir: Ben kendimi cennetle cehennem arasında g&ouml;r&uuml;yorum ve ben bu ikisinden birini se&ccedil;mek zorundayım. Vallahi kesilsem ve &ouml;ld&uuml;r&uuml;lsem bile cennetten başka bir şeyi se&ccedil;meyeceğim.&rdquo; dedi. Daha sonra da İmam H&uuml;seyin&rsquo;in ashabına doğru ilerledi ve İmam H&uuml;seyin&rsquo;in ve ashabının y&uuml;z&uuml;ne bakmaktan utanır bir halde başını &ouml;n&uuml;ne eğerek kendi kendine ş&ouml;yle dedi:</p>\r\n\r\n<p>\r\n	&ldquo;Allah&rsquo;ım; sana y&ouml;neldim ve yaptıklarımdan t&ouml;vbe ediyorum. T&ouml;vbemi kabul buyur. Doğrusu ben senin velilerinin kalbini incittim; Peygamber&#39;inin evlatlarını avare ettim.&rdquo;</p>\r\n\r\n<p>\r\n	Sonra da Hz. H&uuml;seyin&#39;e hitaben: &ldquo;Ya Eba Abdullah! Ben yaptıklarımdan pişmanım. T&ouml;vbem kabul olur mu?&rdquo; dedi</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin: &ldquo;Evet, Allah t&ouml;vbeni kabul eder ve g&uuml;nahlarını bağışlar.&rdquo; buyurdular.</p>\r\n\r\n<p>\r\n	H&uuml;r: &ldquo;Sizinle savaşmak i&ccedil;in Kufe&rsquo;den dışarı &ccedil;ıktığımda bir ses duymuştum biri bana seslenerek dedi ki: &ldquo;Ey H&uuml;r! Seni cennetle m&uuml;jdeliyorum.&rdquo; Kendi kendime d&uuml;ş&uuml;nd&uuml;m ve dedim ki: &ldquo;Yazıklar olsun H&uuml;rr&rsquo;e! Resulullah&rsquo;ın evladıyla savaşmaya gittiğinde cennetle m&uuml;jdeleniyor.&rdquo;</p>\r\n\r\n<p>\r\n	İmam: &ldquo;Doğrusu iyilik sana y&ouml;nelmiştir. Allah sana hayırlı m&uuml;k&acirc;fat versin.&rdquo;</p>\r\n\r\n<p>\r\n	Daha sonra H&uuml;r İmam&#39;dan Kufelilere konuşmak amacıyla savaş alanına gitmek i&ccedil;in izin istedi. İmam (a.s) H&uuml;rr&rsquo;e izin verdi. H&uuml;r meydana &ccedil;ıkarak yetkin bir sesle ş&ouml;yle dedi: &ldquo;Ey Kufe halkı! Anneniz size matem tutsun. Resulullah&rsquo;ın evladını davet ettiniz ve canlarınızı onun yolunda feda edeceğinizi s&ouml;ylediniz. Ve şimdi size gelmişken onu aranıza almış ona kılı&ccedil; &ccedil;ekmişsiniz ve esirler gibi &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; elinden almış ve suyun yolunu ona kapamışsınız?! Peygamber&#39;inizin evlatlarına b&ouml;yle mi davranıyorsunuz; ne kadar da k&ouml;t&uuml; bir halksınız sizler! Susadığınızda Allah size su vermesin.&rdquo;</p>\r\n\r\n<p>\r\n	Bu sırada &Ouml;mer Sa&rsquo;d&rsquo;ın piyade birliklerinden bir grubu H&uuml;rr&rsquo;&uuml;n &uuml;zerine y&uuml;r&uuml;d&uuml;ler. H&uuml;r geri d&ouml;nerek İmam H&uuml;seyin&rsquo;in yanında yer aldı. &Ccedil;&uuml;nk&uuml; İmam H&uuml;seyin ashabını savaşı başlatmaktan sakındırıyordu.</p>\r\n\r\n<p>\r\n	Bu arada Şimr b. Zil Cuşen &ouml;ne atılarak ş&ouml;yle dedi: &ldquo;Kız kardeşimin &ccedil;ocukları neredeler? Abbas ve kardeşleri neredeler?&rdquo;</p>\r\n\r\n<p>\r\n	Onlar Şimr&rsquo;e cevap vermekten sakındılar.</p>\r\n\r\n<p>\r\n	İmam: &ldquo;K&acirc;fir bile olsa ona cevap verin.&rdquo; buyurdular.</p>\r\n\r\n<p>\r\n	Dediler ki: &ldquo;Ne istiyorsun, ey Şimr?&rdquo;</p>\r\n\r\n<p>\r\n	Şimr: &ldquo;Ey kız kardeşimin &ccedil;ocukları! Size eman aldım. Kendinizi helakte atmayın ve emirimiz Yezid&rsquo;in emrine teslim olun.&rdquo;</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin&rsquo;in kardeşi Ebul Fazl Abbas dedi ki: &ldquo;Allah&rsquo;ın laneti sana ve aldığın emana olsun. Resulullah&rsquo;ın evladı emanda olmadığı halde bize eman mı veriyorsun?! Bizden lanetlenmiş kimselerin emrine mi teslim olmamızı istiyorsun?! Amellerin ne kadar k&ouml;t&uuml; ve ne kadar al&ccedil;ak bir d&uuml;ş&uuml;ncen var, ey Şimr!&rdquo;</p>\r\n\r\n<p>\r\n	Sonra &Ouml;mer b. Sa&rsquo;d yayına bir ok taktı ve İmam H&uuml;seyin&rsquo;in ordusuna doğru ilerleyerek ilk oku atıp ş&ouml;yle dedi: Şahid olun ki, H&uuml;seyin ve ashabına ilk oku atan benim; emir Ubeydullah&rsquo;ın yanında buna tanıklık yapın.</p>\r\n\r\n<p>\r\n	K&uuml;f&uuml;r ordusu komutanının bu hareketinden sonra her taraftan İmam H&uuml;seyin ve ashabı &uuml;zerine oklar yağmur gibi yağmaya başladı ve ashaptan ok isabet etmeyen kimse kalmadı.</p>\r\n\r\n<p>\r\n	İmam: &ldquo;Ey yaranlarım! Kalkın. Allah sizi hayırla m&uuml;k&acirc;fatlandırsın. Kaderimizde olan şehadete doğru y&uuml;r&uuml;y&uuml;n. Doğrusu bu oklar Kufe halkının el&ccedil;ileridirler.&rdquo;</p>\r\n\r\n<p>\r\n	İmam&rsquo;ın ashabı k&uuml;f&uuml;r ordusuna karşılık vermek i&ccedil;in saldırıya ge&ccedil;ti. B&ouml;ylece savaş başladı ve bir s&uuml;re devam etti. Bu saldırı sona erip ortalık yatışarak toz toprak &ccedil;&ouml;kt&uuml;ğ&uuml;nde İmam (a.s)&#39;ın ashabından 50 kişi şehid olmuştu.</p>\r\n\r\n<p>\r\n	G&uuml;r&uuml;lt&uuml; yatıştıktan sonra Ziyad b. Ebi S&uuml;fyan&rsquo;ın k&ouml;lesi Yesar ve Ubeydullah b. Ziyad&rsquo;ın k&ouml;lesi Salim meydana &ccedil;ıkarak Habib b. Mezahir ve Bureyr b. Huzayr&rsquo;i savaşa davet ettiler. Bu sırada cesur, yiğit, uzun boylu ve g&uuml;&ccedil;l&uuml; bir şahıs olan Abdullah b. Umeyr-i Kelbi onlarla savaşmak i&ccedil;in İmam&rsquo;dan izin istedi. Ebu Abdullah (İmam Huseyn) (a.s) ona izin vererek buyurdular ki: &ldquo;Ben onu (Abdullah b. Umeyr&rsquo;i) tecr&uuml;beli bir savaş&ccedil;ı biliyorum.&rdquo;</p>\r\n\r\n<p>\r\n	Salim ve Yesar onun kim olduğunu sormaları &uuml;zerine Abdullah recez okuyarak kendisini tanıttı.</p>\r\n\r\n<p>\r\n	Onlar: &ldquo;Biz seni tanımıyoruz. Zuheyr, Bureyr veya Habib meydana &ccedil;ıksın.&rdquo;</p>\r\n\r\n<p>\r\n	Abdullah, Yesar&rsquo;a hitaben, &ldquo;Benimle savaşmaktan mı &ccedil;ekiniyorsunuz diyerek&rdquo; kılı&ccedil;la ona saldırdı. Salim Abdullah&rsquo;ın Yesar&rsquo;la savaşmakta olduğunu g&ouml;r&uuml;nce arkadan ona saldırdı. Abdullah&rsquo;ın dostları, arkanı g&ouml;zetle diye bağırdılar. Salim kılıcını indirdi. Abdullah bu darbeyi sol eliyle karşılayınca parmaklarını kaybetti. Sonra Abdullah, Salim&rsquo;i de cehenneme g&ouml;nderdikten sonra İmam&rsquo;ın yanına d&ouml;nd&uuml;. İmam (a.s)&#39;ın yanına yaklaştığında eşi &ccedil;adırlardan dışarı &ccedil;ıkarak dedi ki: &ldquo;Anam, babam sana feda olsun ey Abdullah. Savaş meydanına d&ouml;n, kendini Resulullah&rsquo;ın (s.a.a) yakınlarına ve evlatlarına feda et. Allah&rsquo;a andolsun birlikte şehid oluncaya kadar seni yalnız bırakmayacağım.&rdquo;</p>\r\n\r\n<p>\r\n	Abdullah: &ldquo;Biraz &ouml;nce beni savaştan alıkoymak istiyordum. Ne oldu ki, şimdi kendin de meydana gitmek istiyorsun.&rdquo;</p>\r\n\r\n<p>\r\n	Abdullah&rsquo;ın eşi: &ldquo;Beni kınama. Şimdi İmam&rsquo;dan duyduğum bir s&ouml;z kalbimi yaktı.&rdquo;</p>\r\n\r\n<p>\r\n	Abdullah: &ldquo;Ne duydun İmam&rsquo;dan?&rdquo;</p>\r\n\r\n<p>\r\n	Abdullah&rsquo;ın eşi: &ldquo;Biraz &ouml;nce &ccedil;adırların arasında durmuştum. Birden İmam&rsquo;ın ş&ouml;yle buyurduğunu duydum: &ldquo;Benim dostlarım ne kadar da az.&rdquo;</p>\r\n\r\n<p>\r\n	Abdullah: &ldquo;Ya Eba Abdullah, ey mevlamız; dedi emredin eşim &ccedil;adırlara geri d&ouml;ns&uuml;n.&rdquo;</p>\r\n\r\n<p>\r\n	İmam: &ldquo;Allah, Resulullah&#39;ın evlatlarının yardımına koşan sizleri hayırla m&uuml;k&acirc;fatlandırsın. Ey &Uuml;mm-&uuml;l Veheb! &Ccedil;adırına d&ouml;n. Allah Te&acirc;l&acirc; kadınlardan cihadı kaldırmıştır.&rdquo; dedi.</p>\r\n\r\n<p>\r\n	&Ouml;mer b. Halid-i Seydavi k&ouml;lesi Sa&rsquo;d&rsquo;le, Cabir b. Haris ve Mucammi b. Abdullah-i Aizi birden yerlerinden fırlayarak topluca Kufelilere saldırdılar ve &Ouml;mer b. Sa&rsquo;d&rsquo;ın ordusunun &ouml;n saflarını yararak ordunun kalbine doğru ilerleyip onlardan bir&ccedil;oğunu &ouml;ld&uuml;rd&uuml;ler.</p>\r\n\r\n<p>\r\n	&Ouml;mer Sad&rsquo;ın ordusundan bir grup onları ablukaya aldılar ve İmam&rsquo;ın diğer ashabından ayırdılar. İmam (a.s) kardeşi Abbas&rsquo;a onlara yardım etmesini emretti. Ebul Fazl Abbas bir arslan gibi k&uuml;f&uuml;r ordusuna saldırdı ve yaralanan dostlarını kurtardı. İmam&rsquo;ın (a.s) bu fedaileri bir kez daha cesurca saldırarak şeytan ordusundan onlarcasını cehenneme g&ouml;nderdiler ve nihayet şehid oldular.</p>\r\n\r\n<p>\r\n	Bu esnada İmam H&uuml;seyin (a.s) eliyle m&uuml;barek sakalını tutarak ş&ouml;yle buyurdular: &ldquo;Allah&rsquo;a andolsun ki, kanıma boyandığım halde rabbime kavuşuncaya kadar ben onların isteklerine teslim olmayacağım.&rdquo;</p>\r\n\r\n<p>\r\n	Daha sonra İmam Kufelilere hitaben ş&ouml;yle buyurdu: &ldquo;Acaba aranızda feryadımıza yetişip bize yardımda bulunacak bir kimse yok mudur? Acaba Resulullah&rsquo;ın haremini (Ehl-i Beyt&rsquo;ini) savunacak birisi yok mudur?&rdquo;</p>\r\n\r\n<p>\r\n	Bunun &uuml;zerine Ehl-i Beyt kadınlarının ağlama sesleri y&uuml;kseldi. &Ouml;mer Sa&rsquo;d&rsquo;ın ordusu arasında bir kargaşalık baş g&ouml;sterdi. İmam&#39;ın yardım istediğini duyan ve Kufe ordusundan olan Sa&rsquo;d b. Haris-i Ensari kardeşiyle birlikte pişman olup k&uuml;f&uuml;r ordusuna saldırarak şeytan izleyicilerinin bir&ccedil;oklarını kanlarına boyadıktan sonra kendileri de şehid oldular.</p>\r\n\r\n<p>\r\n	B&ouml;ylece İmam&rsquo;ın ashabı gittik&ccedil;e azalmaya ve şehidlerin sayısı &ccedil;oğalmaya başladı. Daha sonra savaş ferd ferd olarak s&uuml;rd&uuml; ve İmam H&uuml;seyin&rsquo;in ashabından her biri Kufelilerden bir&ccedil;oğunu cehenneme g&ouml;nderdi.</p>\r\n\r\n<p>\r\n	Amr b. Haccac y&uuml;ksek bir sesle Kufelilere, &ldquo;Ey Kufeliler! Kimlerle savaştığınızı biliyor musunuz? Bunlar, karşılarına &ccedil;ıkan herkesi &ouml;ld&uuml;ren savaş&ccedil;ılardır. Bunları taş yağmuruna tutun ve işlerini bitirin&rdquo; diye hitap etti ve hemen peşinden komutası altındaki askerlerle İmam H&uuml;seyin&rsquo;in ordusunun sağ koluna saldırdı. İmam H&uuml;seyin&rsquo;in (a.s) ashabı dağ gibi onların karşısında direniş g&ouml;sterip onlardan kalabalık bir grubu &ouml;ld&uuml;rd&uuml;ler.</p>\r\n\r\n<p>\r\n	Komutanları geri &ccedil;ekilme emri verdiler. İmam H&uuml;seyin&rsquo;in (a.s) ashabı onları ok yağmuruna tuttu. Bu esnada Amr b. Haccac, Abdullah-i Beceli&rsquo;yle birlikte tekrar saldırıya ge&ccedil;ti. Havaya y&uuml;kselen toz toprak yatışınca İmam H&uuml;seyin&rsquo;in (a.s) ashabı, M&uuml;slim b. Avsece&rsquo;nin yere d&uuml;şt&uuml;ğ&uuml;n&uuml; g&ouml;rd&uuml;ler. M&uuml;slim b. Avsece d&ouml;nemin en cesur yiğitlerindendi. İmam H&uuml;seyin&rsquo;in el&ccedil;isi M&uuml;slim b. Akil Kufe&rsquo;ye geldiğinde O mal ve para toplayıp te&ccedil;hizat almada ve halktan biat toplamada onun vekiliydi. Ve yine Tasua g&uuml;n&uuml; akşam İmam H&uuml;seyin &ldquo;Ben biatımı sizin &uuml;zerinizden kaldırdım; kalkın gidin&rdquo; buyurunca, M&uuml;slim b. Avsece İmam&rsquo;a ş&ouml;yle demişti: &ldquo;Ey Resulullah&rsquo;ın torunu! Seni bırakarak nasıl gidebiliriz? Bu durumda Allah&rsquo;a ne cevap veririz? Hayır, vallahi mızrağımı d&uuml;şmanların g&ouml;ğs&uuml;nde kırıncaya kadar ben sizden ayrılmam ve elimde kılı&ccedil; olduğu m&uuml;ddet&ccedil;e d&uuml;şmanlara saldırırım. Silahım olmazsa onlarla taşla savaşırım. Allah&rsquo;a andolsun, biz Peygamber&rsquo;in h&uuml;rmetini g&ouml;zettiğimizi yak&icirc;n edinceye kadar sana yardım etmekten vazge&ccedil;meyeceğiz. Allah&rsquo;a andolsun, ben senin yolunda yetmiş kere &ouml;ld&uuml;r&uuml;l&uuml;r, sonra dirilir, tekrar &ouml;ld&uuml;r&uuml;lerek yakılırsam ve k&uuml;l&uuml;m&uuml; yele savururlarsa yine sizden ayrılmam. Oysa şimdi sadece bir kere şehid olacakken sizi nasıl bırakabilirim ve ondan sonra ebedi keramet ve saadete ulaşacağım.&rdquo; Bu &ouml;zelliğe sahip olan M&uuml;slim b. Avsece şimdi kanlara boyanmıştı.</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin ve Habib b. Mezahir onun başucuna geldiler. İmam onun hakkında dua ederken Habib b. Mezahir de ş&ouml;yle diyordu: &ldquo;Seni bu halde g&ouml;rmek bana zordur, ama seni cennetle m&uuml;jdeliyorum. M&uuml;slim hayatının son anlarında zayıf bir sesle, Allah Te&acirc;l&acirc; seni de iyi bir m&uuml;jdeyle m&uuml;jdelesin.&rdquo; dedi.</p>\r\n\r\n<p>\r\n	Habib: &ldquo;Ey M&uuml;slim! Senden sonra sağ kalacak olsaydım bana vasiyet etmeni ve dileğini yerine getirmeyi isterdim. Ancak biliyorum ki b&ouml;yle bir fırsat yoktur ve yakında ben de sana kavuşacağım.&rdquo;</p>\r\n\r\n<p>\r\n	M&uuml;slim: &ldquo;Ey Habib! Tek vasiyetim şudur ki, kesinlikle İmam H&uuml;seyn&rsquo;e yardım etmekten vazge&ccedil;me ve hayatta olduğun s&uuml;rece ona yardım et.&rdquo;</p>\r\n\r\n<p>\r\n	Bu s&ouml;zlerden sonra M&uuml;slim g&ouml;zlerini kapayarak canını Allah&#39;a teslim etti. Bunun &uuml;zerine İmam şu ayeti okudu: &ldquo;M&uuml;&#39;minlerden &ouml;yle kimseler vardır ki, Allah ile yaptıkları ahde sadakat g&ouml;sterdiler, onlardan kimi adağını ger&ccedil;ekleştirdi, kimi de beklemektedir. Onlar, hi&ccedil; bir değişme ile (s&ouml;zlerini) değiştirmediler.&rdquo;(Ahzab/23)</p>\r\n\r\n<p>\r\n	&Ouml;mer b. Sa&rsquo;d&rsquo;ın askerleri, &ldquo;M&uuml;slim b. Avsece&rsquo;yi &ouml;ld&uuml;rd&uuml;k&rdquo; diye haykırıyorlardı. Ansızın Şibes b. Rib&rsquo;i ş&ouml;yle seslendi: &ldquo;Ey insanlar! Ananız sizin yasınızı tutusun. M&uuml;slim gibi birisi &ouml;ld&uuml;r&uuml;l&uuml;r de siz sevinir misiniz? Yazıklar olsun size! M&uuml;sl&uuml;manlar arasında onun ne kadar b&uuml;y&uuml;k bir makamı olduğunu bilmiyor musunuz? Allah&rsquo;a andolsun savaşlarda m&uuml;şrikler onun kılıcı &ouml;n&uuml;nden ka&ccedil;arlardı ve tek başına &ouml;yle bir yiğitlik g&ouml;sterirdi ki b&uuml;t&uuml;n orduyu hayrete d&uuml;ş&uuml;rd&uuml;.&rdquo;</p>\r\n\r\n<p>\r\n	Yine &Ouml;mer Sa&rsquo;d&rsquo;ın ordusu ilk &ouml;nce İmam H&uuml;seyin&rsquo;in ordusunun sağ koluna saldırdı. Bu saldırıyı defederken Abdullah b. Umeyr-i Kelbi şaşırılacak bir direniş g&ouml;sterdi ve tek başına onların i&ccedil;ine dalarak bir&ccedil;oklarını kılı&ccedil;tan ge&ccedil;irdi. Sonra Hani b. Semit-i Hazremi adındaki d&uuml;şman askeri kılı&ccedil;la Abdullah&rsquo;ın sağ kolunu ve bir diğeri de onun ayağını kesti. B&ouml;ylece Abdullah b. Umeyr esir d&uuml;şt&uuml;, esir d&uuml;şer d&uuml;şmez d&uuml;şmanlar onu, ordunun g&ouml;z&uuml; &ouml;n&uuml;nde mızrak ve kılı&ccedil;larla bedenini parampar&ccedil;a ederek şehid ettiler. &Ccedil;adırlarda bulunan eşi &Uuml;mm-&uuml; Veheb katlığ&acirc;ha gidip kocasının cansız bedeninin yanına oturup y&uuml;z&uuml;n&uuml;n kanını silerek dedi ki: &ldquo;Ey Abdullah! Cennet sana m&uuml;barek olsun. Allah&rsquo;tan bana da seninle birlikte cennette yer vermesini istiyorum.&rdquo;</p>\r\n\r\n<p>\r\n	Bu sahneyi g&ouml;ren Şimr k&ouml;lesine bu kadını &ouml;ld&uuml;rmesini emretti. K&ouml;le Şimr&rsquo;in emrini yerine getirerek bu fedak&acirc;r ve m&uuml;min kadını şehit etti; b&ouml;ylece &Uuml;mm-&uuml; Veheb Aşura g&uuml;n&uuml; şehid d&uuml;şen ilk kadın oldu. Daha sonra k&ouml;le Abdullah&rsquo;ın başını g&ouml;vdesinden ayırarak onu İmam&rsquo;ın &ccedil;adırlarına doğru fırlattı. Abdullah&rsquo;ın annesi oğlunun başını alıp &ouml;pt&uuml;kten sonra eline uzun bir sopa alarak d&uuml;şmana saldırdı. Ama İmam onu geri &ccedil;evirmelerini emretti ve ona ş&ouml;yle buyurdu: &ldquo;Geri d&ouml;n. Allah g&uuml;nahlarını affetsin. Cihad kadınlardan kaldırılmıştır.&rdquo;</p>\r\n\r\n<p>\r\n	Şimr tekrar h&uuml;cum etti. Zuheyr b. Kayn dostlarından on kişiyle birlikte ona karşı koyarak Şimr&rsquo;in ordusunu geri p&uuml;sk&uuml;rtt&uuml;.</p>\r\n\r\n<p>\r\n	Suvari birliklerin komutanı olan Kudret b. Kays askerlerinin bozguna uğradığını g&ouml;r&uuml;nce &Ouml;mer b. Sa&rsquo;d&rsquo;dan yardım istedi. &Ouml;mer b. Sa&rsquo;d bir birlik daha yardım g&ouml;nderdi. İmam H&uuml;seyin&rsquo;in ashabı yiğit&ccedil;e savaşarak k&uuml;f&uuml;r ordularını cehenneme g&ouml;nderiyorlardı. Allah adamları omuz omuza vererek İmam ve Resulullah&rsquo;ın Ehl-i Beyt&rsquo;ini y&uuml;z&uuml;k kaşı gibi aralarına alıp canlarını onlara feda ediyor, k&uuml;f&uuml;r ordularıyla Allah&rsquo;ın dininin &ouml;nderleri arasında uzun bir &ccedil;elik duvar oluşturuyorlardı. &Ouml;mer b. Sa&rsquo;d bu &ccedil;elik engeli dağıtmak istiyor; ancak askerleri bunun başaramıyorlardı. &Ouml;mer b. Sa&rsquo;d ansızın İmam H&uuml;seyin&rsquo;in &ccedil;adırlarını yakmalarını emretti. &Ccedil;adırlar ateş alınca kadın ve &ccedil;ocuklar korkarak &ccedil;adırlardan dışarı &ccedil;ıktılar. Bu arada Ebu Şe&rsquo;sa-i Kindi İmam&rsquo;ın huzurunda Kufelileri oklarıyla cehenneme g&ouml;nderiyordu. İmam onun hakkında ş&ouml;yle dua etti: &quot;Allah&#39;ım; onun pazusunu g&uuml;&ccedil;l&uuml; kıl, oklarını hedefine ulaştır ve cennetle m&uuml;k&acirc;fatlandır.&quot; Ebu Şe&rsquo;sa &Ouml;mer Sa&rsquo;d&rsquo;ın askerlerinden bir&ccedil;oğunu &ouml;ld&uuml;rd&uuml;kten sonra şehadete ulaştı.</p>\r\n\r\n<p>\r\n	&Ouml;ğle g&uuml;neşi g&ouml;ky&uuml;z&uuml;nde parlayıp yakıcı ışınlarını Kerbela &ccedil;&ouml;l&uuml;ne yansıtmaktaydı. Ebu Semame-i Saidi g&uuml;neşe baktıktan sonra İmam H&uuml;seyin&rsquo;e hitaben arzetti ki: &ldquo;Ey Eba Abdullah! Canım size feda olsun. Bu ordunun sana ve seninle savaşmaya yaklaşmış bulunduklarını g&ouml;r&uuml;yorum. Allah&rsquo;a andolsun ben kanıma boyanıp sizin emrinizde &ouml;lmedik&ccedil;e siz &ouml;lmeyeceksiniz. Şimdi son bir kez &ouml;ğlen namazını sizinle birlikte kılmak istiyorum.&rdquo;</p>\r\n\r\n<p>\r\n	İmam g&ouml;ky&uuml;z&uuml;ne bakarak buyurdu ki: &ldquo;Bize namazı hatırlattın; Allah seni zikir ehli olan namaz kılanlardan kılsın. Evet, şimdi &ouml;ğle namazının ilk vaktidir. D&uuml;şmandan namaz kılmamız i&ccedil;in savaşı durdurmalarını isteyin.&rdquo;</p>\r\n\r\n<p>\r\n	Kufe ordusuna ge&ccedil;ici olarak ateşkes teklif edildiğinde, batıl ordusunun ileri gelenlerinden biri olan Husayn b. Numeyr ş&ouml;yle dedi: &ldquo;Sizin namazınız kabul değil.&rdquo;</p>\r\n\r\n<p>\r\n	Habib b. Mezahir-i Esedi ona cevaben ş&ouml;yle dedi: &ldquo;Ey Numeyr! Ey cahil Resulullah&rsquo;ın evlatlarının namazlarının kabul olmayıp da senin namazının mı kabul olacağını sanıyorsun?!&rdquo;</p>\r\n\r\n<p>\r\n	Husayn b. Numeyr Habib&rsquo;e h&uuml;cum etti. Habib ileri &ccedil;ıkıp kılı&ccedil;la onun başını yaralayarak attan yere d&uuml;ş&uuml;rd&uuml;. Ancak arkadaşları onun yardımına koşup kurtardılar. Habib tekrar saldırarak onlardan 62 kişiyi cehenneme g&ouml;nderdi. Bu arada Budeyl b. Sarim ona saldırarak yaraladı. Habib atından yere d&uuml;şt&uuml;. Kalkmak istediğinde Husayn b. Numeyr h&uuml;cum ederek m&uuml;barek başını g&ouml;vdesinden ayırdı.</p>\r\n\r\n<p>\r\n	Yaşlı Habib&rsquo;in şehid d&uuml;şmesi Hz. H&uuml;seyin&rsquo;i &ccedil;ok &uuml;zd&uuml;. İmam, Habib&rsquo;in başucuna gelerek buyurdu ki: &quot;Ben bu şehadetin hesabını Allah&rsquo;a bırakıyorum.&quot; dedi ve sonra &ldquo;inna lillah ve inna ileyhi raciun&rdquo; ayetini okudu.</p>\r\n\r\n<p>\r\n	H&uuml;r b. Yezid-i Riyahi Zuheyr b. Kayn&rsquo;le omuz omuza vererek &Ouml;mer b. Sa&rsquo;dın ordusuna h&uuml;cum ettiler. D&uuml;şman onların birini &ccedil;evrelediğinde diğeri muhasara halkasını par&ccedil;alıyor arkadaşını d&uuml;şmanın elinden kurtarıyordu.</p>\r\n\r\n<p>\r\n	Bu arada H&uuml;r recez okuyarak ş&ouml;yle diyordu:</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Doğrusu ben H&uuml;r&rsquo;&uuml;m</p>\r\n\r\n<p>\r\n	Sizleri kılı&ccedil;tan ge&ccedil;iririm.</p>\r\n\r\n<p>\r\n	Ve bu toprakta inen en &uuml;st&uuml;n kimseye yardım ederim.</p>\r\n\r\n<p>\r\n	Sizleri &ouml;yle &ouml;ld&uuml;r&uuml;r&uuml;m ve bu yolda asla ş&uuml;phe etmem.</p>\r\n\r\n<p>\r\n	H&uuml;r&#39;r&uuml;n atını hedef aldılar ve at aldığı darbeyle &ouml;ld&uuml;. H&uuml;r piyade olarak savaşa devam etti. D&uuml;şman askerlerinden kırktan fazlasını &ouml;ld&uuml;rd&uuml;kten sonra d&uuml;şmanın piyade birliklerinden bir grubun saldırması sonucu ayakta duramayarak yere d&uuml;şt&uuml;. Bu sırada İmam&#39;ın (a.s) dostlarından bir ka&ccedil;ı onlara saldırarak, can vermek &uuml;zere olan H&uuml;r&#39;r&uuml;n bedenini katligahın ortasından &ccedil;adırlara doğru getirip şehidlerin bulunduğu &ccedil;adırın &ouml;n&uuml;ne bıraktılar.</p>\r\n\r\n<p>\r\n	İmam can vermekte olan H&uuml;r&rsquo;r&uuml;n yanına gelerek başını dizleri &uuml;st&uuml;ne aldı ve y&uuml;z&uuml;ndeki kanlı toprakları temizleyerek ş&ouml;yle buyurdular: &ldquo;Ey H&uuml;r! Anne&#39;nin adını h&uuml;r koyduğu gibi ger&ccedil;ekten sen hem bu d&uuml;nyada ve hem de ahirette h&uuml;rs&uuml;n.&rdquo;</p>\r\n\r\n<p>\r\n	Daha sonra Ali b. H&uuml;seyin onun hakkında şu şiirleri okudu:</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	H&uuml;rr-&uuml; Riyahi ne de iyidir!</p>\r\n\r\n<p>\r\n	Mızraklarla &ccedil;arpıştığında ne de sabırlıdır!</p>\r\n\r\n<p>\r\n	H&uuml;r ne iyidir H&uuml;seyin &ccedil;ağrıda bulunduğunda</p>\r\n\r\n<p>\r\n	O zaman canıyla ne de fedak&acirc;rlık edendir.</p>\r\n\r\n<p>\r\n	Ya Rabbim! Onu cennete misafir kıl.</p>\r\n\r\n<p>\r\n	Ve onu g&uuml;zel hurilerle evlendir.1</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	İmam namaza durarak ashabıyla &ouml;ğle namazını kılmaya başladı. Zuheyr b. Kayn ve Said b. Abdullah-i Hanefi okların İmam&#39;a (a.s) isabet etmemesi i&ccedil;in İmam&rsquo;ın &ouml;n&uuml;nde durarak g&ouml;ğ&uuml;slerini siper ettiler ve İmam (a.s) namazı bitirince Said aldığı ağır yaralar y&uuml;z&uuml;nden yere yıkıldı ve ş&ouml;yle dedi: &ldquo;Allah&rsquo;ım! &Acirc;d ve Semud kavmini lanetlediğin gibi ahdini bozan bu insanları lanetle ve onlara azabını g&ouml;nder. Allah&rsquo;ım benim selamımı Peygamber&rsquo;ine ulaştır.&rdquo; Daha sonra İmam&rsquo;a (a.s) bakarak dedi ki: &ldquo;Ey Resulullah&rsquo;ın (s.a.a) torunu sana karşı vazifemi yaptım mı?&rdquo;</p>\r\n\r\n<p>\r\n	İmam: &ldquo;Evet, ey Said; sen cennete gidiyorsun ve bir saat sonra biz de senin yanında olacağız. Benim selamımı ceddim Resulullah&rsquo;a ulaştır.&rdquo;</p>\r\n\r\n<p>\r\n	Daha sonra İmam (a.s) yaranlarına hitaben ş&ouml;yle buyurdu: &quot;Ey benim dostlarım! Cennet sizin karşınızdadır ve onun kapıları sizin y&uuml;z&uuml;n&uuml;ze a&ccedil;ık, nehirleri akmakta olup meyveleri yetişmiştir. Resulullah ve Allah yolunun şehidleri sizi beklemekte ve sizin geleceğinizi birbirlerine m&uuml;jdelemekteler. &Ouml;yleyse Allah ve Resul&uuml;n&uuml;n dinini himaye edin. Resulullah&rsquo;ın Ehl-i Beyt&rsquo;ini m&uuml;dafaa edin. Allah sizleri affetsin.&quot;</p>\r\n\r\n<p>\r\n	Daha İmam&rsquo;ın s&ouml;zleri bitmemişti ki Yezid b. Ma&#39;kel, Bureyr b. Huzayr&rsquo;e hitaben ş&ouml;yle dedi: &ldquo;Ey Bureyr! Allah&rsquo;ın size yaptıklarını nasıl değerlendiriyorsun?&rdquo;</p>\r\n\r\n<p>\r\n	Bureyr: &ldquo;Allah&rsquo;a andolsun ki O&rsquo;ndan iyilikten başka bir şey g&ouml;rmedim. Beni hayır ve iyiliğe y&ouml;neltti; seni ise mahcup ve esir etti.&rdquo;</p>\r\n\r\n<p>\r\n	İbn-i Ma&#39;kel: &ldquo;Yalan s&ouml;yl&uuml;yorsun, ey Bureyr! Beni Levzan&rsquo;da birlikte hareket ettiğimizde m&uuml;&#39;minlerin emirinin Hz. Ali olduğunu s&ouml;ylediğini hatırlıyor musun?&rdquo;</p>\r\n\r\n<p>\r\n	Bureyr: &ldquo;Evet, &ouml;yle s&ouml;yledim ve şimdi de o s&ouml;zlerimi tekrarlıyor ve senin sapıklardan olduğuna şehadet veriyorum. Şimdi gel m&uuml;bahele edelim ve Allah&rsquo;ın lanetini yalancıların &uuml;zerine kılalım.&rdquo;</p>\r\n\r\n<p>\r\n	Daha sonra Yezid b. Ma&#39;kel&rsquo;le Bureyr b. Huzeyr ellerini kaldırarak Allah&rsquo;tan yalancıyı lanet ve helak etmesini istediler. Sonra savaşmaya başladılar. &Ccedil;ok ge&ccedil;meden Bureyr&rsquo;in kılıcı Yezid&rsquo;in başına inerek orada kaldı. Bureyr kılıcını Yezid&rsquo;in başından &ccedil;ıkarmaya &ccedil;alıştığı esnada Rıza b. Munkiz-i Abdi adında birisi ona h&uuml;cum etti. Bureyr bir m&uuml;ddet savaştıktan sonra onu yere vurarak g&ouml;ğs&uuml;n&uuml;n &uuml;st&uuml;nde oturdu. Rıza b. Munkiz akrabalarını yardıma &ccedil;ağırdı. Ka&rsquo;b b. Cabir b. &Ouml;mer Bureyr&rsquo;i &ouml;ld&uuml;rmek istedi. Afif b. Zuheyr b. Ebi Ahmed ona seslenerek dedi ki: Yazıklar olsun sana! Kimi &ouml;ld&uuml;rmek istediğini biliyor musun? O Kufe mescidinin karilerinin b&uuml;y&uuml;ğ&uuml; Bureyr b. Huzeyr&rsquo;dir. Onu kendi haline bırak.</p>\r\n\r\n<p>\r\n	Ama Ka&rsquo;b onun s&ouml;zlerini &ouml;nemsemedi ve Bureyr&rsquo;in arkasına bir kılı&ccedil; indirdi ve ikinci darbeyi Bureyr&rsquo;in başına indirerek onu şehid etti.</p>\r\n\r\n<p>\r\n	Ka&rsquo;b eşiyle karşılaştığında eşi onu kınayarak dedi ki: Yazıklar olsun sana! Resulullah&rsquo;ın evladına kılı&ccedil; &ccedil;ekiyor ve Kufe karilerinin b&uuml;y&uuml;ğ&uuml;n&uuml; m&uuml; &ouml;ld&uuml;r&uuml;yorsun?! Allah&rsquo;a andolsun bundan b&ouml;yle seninle konuşmayacağım. &Ccedil;&uuml;nk&uuml; sen b&uuml;y&uuml;k bir cinayet işlemiş bulunmaktasın.</p>\r\n\r\n<p>\r\n	Hanzele b. Es&rsquo;ad-i Şibami d&uuml;şman ordusuna nasihat etmeye başladı ve konuşmasını şu s&ouml;zlerle tamamladı: &ldquo;Ey insanlar! Ben sizin i&ccedil;in Ahzab g&uuml;n&uuml; gibi azaplı bir g&uuml;n&uuml;n ve Nuh, &Acirc;d ve Semud kavimlerinin başına gelenlerin sizin de başınıza gelmesinden korkuyorum; birbirinizi kınayacağınız ve o zaman artık Allah&rsquo;ın sizi affetmeyeceği g&uuml;nden korkuyorum. Bilin ki, Allah&rsquo;ın saptırdığı kimseyi hi&ccedil; kimse hidayet edemez. Ey insanlar! H&uuml;seyin&rsquo;i bırakın ve onu &ouml;ld&uuml;rmeyin, aksi durumda Allah sizi b&uuml;y&uuml;k bir azaba du&ccedil;ar edecektir.&rdquo;</p>\r\n\r\n<p>\r\n	İmam (a.s) Hanzele&rsquo;nin s&ouml;zlerini duyunca ona hayır dua ederek ş&ouml;yle buyurdu: &ldquo;Allah sana rahmet etsin ey Hanzele. Onlar savaştan &ouml;nce senin hak davetini reddederek kalkıp sana ve yaranına cevap verdiklerinde azabı hak ettiler. Ama şimdi salih kardeşlerini &ouml;ld&uuml;rd&uuml;ler; artık onların hallerinin nasıl olacağı bellidir.&rdquo;</p>\r\n\r\n<p>\r\n	Hanzele: &ldquo;Ey Resulullah&rsquo;ın evladı! Doğru buyurdunuz; canım size feda olsun.&rdquo;</p>\r\n\r\n<p>\r\n	Daha sonra Hanzele meydana giderek şehid oluncaya kadar şavaştı.</p>\r\n\r\n<p>\r\n	Abis b. Ebi Şebib-i Şakiri, Şia&rsquo;nın meşhur &acirc;lim ve muhaddislerinden olan Şevzeb&rsquo;e yaklaşarak ş&ouml;yle dedi: &ldquo;Ey Şevzeb! Bu g&uuml;n ne d&uuml;ş&uuml;n&uuml;yorsun?&rdquo;</p>\r\n\r\n<p>\r\n	Şevzeb: &ldquo;Ne d&uuml;ş&uuml;nmemi bekliyorsun. &Ouml;ld&uuml;r&uuml;l&uuml;nceye kadar Resulullah&rsquo;ın evladının emrinde savaşacağım.&rdquo;</p>\r\n\r\n<p>\r\n	Abis: &ldquo;Ben de senin hakkında b&ouml;yle d&uuml;ş&uuml;n&uuml;yorum. O halde şimdi İmam&rsquo;ın huzuruna giderek izin iste ve savaşa git.&rdquo;</p>\r\n\r\n<p>\r\n	Şevzeb İmam&rsquo;ın (a.s) huzuruna giderek izin aldıktan sonra meydana gitti ve şehid oluncaya kadar savaştı.</p>\r\n\r\n<p>\r\n	Daha sonra Abis kendisi savaşa gitti. Abis&rsquo;in savaşı hedef uğruna yapılan en b&uuml;y&uuml;k yiğitliğin bir &ouml;rneğidir. Kerbela şehidleri savaşa gitmek istediklerinde İmam H&uuml;seyin&rsquo;in huzuruna giderek izin istiyor, vedalaşıyor, iman ve yiğitlikten bahsediyorlardı. Abis de diğer Kerbela şehidleri gibi İmam&rsquo;ın huzuruna giderek ş&ouml;yle dedi: &ldquo;Ya Eba Abdullah! Benim yanımda yery&uuml;z&uuml;nde hi&ccedil; kimse sizin kadar aziz ve sevgili değildir. Canımdan daha aziz bir şeyim olsaydı onunla sizi bu zul&uuml;m ve &ouml;l&uuml;mden kurtarabilseydim onu feda etmekten &ccedil;ekinmezdim. Şahid ol ki, ben senin ve babanın dini &uuml;zere &ouml;l&uuml;yorum.&rdquo;</p>\r\n\r\n<p>\r\n	Daha sonra Abis meydana gitti ve Yezid ordusunda olan Rabi b. Temim diyor ki: &ldquo;Abis&rsquo;i g&ouml;r&uuml;r g&ouml;rmez tanıdım. Onu &ouml;ncelerden tanıyordum. Savaşlarda onun yiğitliğini g&ouml;rm&uuml;şt&uuml;m. Ondan daha cesur birini tanımıyordum. Dolayısıyla bağırarak dedim ki: Bu arslanlar arslanı Abis b. Şebib-i Şakiri&rsquo;dir. Onun karşısına &ccedil;ıkan herkes &ouml;ld&uuml;r&uuml;l&uuml;r.&rdquo;</p>\r\n\r\n<p>\r\n	Abis, ateş alevi gibi meydanda d&ouml;nerek savaşmak i&ccedil;in savaş&ccedil;ı istiyordu ama hi&ccedil; kimsenin onun karşısına &ccedil;ıkmaya cesareti yoktu. Yezid ordusunun komutanı &Ouml;mer b. Sa&rsquo;d bir grubun ona h&uuml;cum ederek taş yağmuruna tutmasını emretti. Abis her taraftan &uuml;zerine taş yağdığını, kendisiyle erkek&ccedil;e savaşacaklarına taş yağmuruna tuttuklarını g&ouml;r&uuml;nce &uuml;zerindeki zırhı ve başındaki başlığı &ccedil;ıkardı.</p>\r\n\r\n<p>\r\n	B&ouml;ylece &uuml;zerinde elbisesi olmaksızın kendisini d&uuml;şman orduları denizine atıverdi ve siyah bulutlar arkasındaki g&uuml;neş ve karanlıklar i&ccedil;inde bir ateş gibi meydana y&uuml;r&uuml;d&uuml;. Rabi b. Temim diyor ki: Allah&rsquo;a andolsun ki Abis her tarafa h&uuml;cum ediyordu ve iki y&uuml;zden fazla kişi onun karşısından ka&ccedil;ıyor ve birbirlerinin &uuml;zerine yıkılıyorlardı. Abis b&ouml;yle savaşıyordu. Nihayet Yezid ordusu onun d&ouml;rt tarafını kuşattı ve aldığı taş, mızrak ve kılı&ccedil; yaralarıyla yere yıkıldı... Bir grup Abisin başını ellerine almış dolaştırıyor ve her biri onu kendisinin &ouml;ld&uuml;rd&uuml;ğ&uuml;n&uuml; iddia ediyordu. B&ouml;ylece Abis de şehadet şerbetini i&ccedil;ti.</p>\r\n\r\n<p>\r\n	Ebuzer-i Giffari&rsquo;nin k&ouml;lesi Cevn İmam H&uuml;seyin&rsquo;in (a.s) huzuruna &ccedil;ıkarak meydana gitmek i&ccedil;in izin istedi.</p>\r\n\r\n<p>\r\n	İmam: &ldquo;Ey Cevn! Sen afiyet ve asayiş &uuml;midiyle bizimle buraya kadar geldin; şimdi kendi yoluna gidebilirsin.&rdquo;</p>\r\n\r\n<p>\r\n	Cevn İmam&rsquo;ın (a.s) ayaklarına kapanarak ayaklarını &ouml;p&uuml;p ş&ouml;yle dedi: Ey benim imamım! İyi g&uuml;nlerimde sizin yanınızdaydım. Şimdi zor durumdayken sizi nasıl bırakabilirim. Ey benim mevlam! Ben k&ouml;t&uuml; kokulu, hasebi d&uuml;ş&uuml;k ve rengi siyah bir k&ouml;leyim. G&uuml;zel kokulu, şerif hasebli ve beyaz renkli olmam i&ccedil;in cennete girmeme m&uuml;saade edin. Allah&rsquo;a andolsun ki, benim siyah kanım siz Resulullah&rsquo;ın (a.s) Ehl-i Beyt&rsquo;inin (a.s) pak kanlarına karışıncaya kadar sizi bırakmam.</p>\r\n\r\n<p>\r\n	Bunun &uuml;zerine İmam Cevn&rsquo;a izin verdi. Cevn meydana giderek bir ka&ccedil; kişi &ouml;ld&uuml;rd&uuml;kten sonra kendisi de şehid oldu. İmam (a.s) onun başı ucuna gelerek buyurdu ki: &ldquo;Allah&rsquo;ım! Onun y&uuml;z&uuml;n&uuml; ak et, kokusunu g&uuml;zelleştir, onu salih kişilerle haşret ve onu Muhammed ve Ehl-i Beyt&rsquo;iyle haşret.&rdquo;</p>\r\n\r\n<p>\r\n	Naklediyorlar ki: &ldquo;Onun cesedinin yakınından ge&ccedil;en herkes orada miskten daha g&uuml;zel bir koku hissediyordu.&rdquo;</p>\r\n\r\n<p>\r\n	Daha sonra Resulullah&rsquo;ın (s.a.a) sahabesinden olup Bedir ve Sıffın savaşlarına katılarak Resulullah ve Hz. Ali&rsquo;nin emrinde kılı&ccedil; sallamış olan yaşlı Enes b. Haris g&ouml;zlerine d&ouml;k&uuml;len kaşlarını bir mendille ve emamesin de beline bağlayarak İmam&rsquo;ın (a.s) huzuruna &ccedil;ıkıp cihad i&ccedil;in izin alarak meydana gitti ve Yezid ordusundan atmış kişiyi &ouml;ld&uuml;rd&uuml;kten sonra şehid oldu.</p>\r\n\r\n<p>\r\n	İmam onu seyrederken, &ldquo;Allah senin bu &ccedil;abanı m&uuml;k&acirc;fatlandırsın ey yaşlı adam.&rdquo; diye buyuruyordu.</p>\r\n\r\n<p>\r\n	Sıra Amr b. C&uuml;nade-i Ensari&#39;ye geldi. Babası C&uuml;nade b. Ka&rsquo;b-i Ensari Aşura sabahı İmam H&uuml;seyin&rsquo;in (a.s) ashabından bir grupla birlikte birinci saldırıda şehid olmuştu. Onbir yaşında olan bu &ccedil;ocuğun annesi ona diyordu ki: Oğlum! Annenin yanından kalkarak savaş meydanına git ve Resulullah&rsquo;ın torununun g&ouml;zleri &ouml;n&uuml;nde savaş. Amr b. C&uuml;nade meydana gitmek istediğinde İmam H&uuml;seyin : &ldquo;Onun babası yeni şehid oldu. Bunun şehid olması annesine ağır gelebilir. Onu &ccedil;adırlara geri &ccedil;evirin.&rdquo; dedi.</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin&rsquo;in (a.s) bu s&ouml;z&uuml; karşısında Amr b. C&uuml;nade ş&ouml;yle arzetti: &ldquo;Annem babam size feda olsun. Meydana giderek savaşmamı annem emretti. Savaş elbiselerini kendi elleriyle giydirdi bana. Nolur bana izin verin.&rdquo;</p>\r\n\r\n<p>\r\n	Bu delikanlı gen&ccedil; izin aldıktan sonra meydana giderek ş&ouml;yle recez okudu:</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	İmamım H&uuml;seyin, imamların en &uuml;st&uuml;n&uuml;d&uuml;r.</p>\r\n\r\n<p>\r\n	H&uuml;seyin, Peygamberin g&ouml;nl&uuml;n&uuml;n sevincidir.</p>\r\n\r\n<p>\r\n	H&uuml;seyin, Ali ve Fatıma&rsquo;nın oğludur.</p>\r\n\r\n<p>\r\n	B&ouml;yle iyi bir imam tanıyor musunuz?!</p>\r\n\r\n<p>\r\n	Y&uuml;z&uuml; g&uuml;neş gibi parlak, alnı dolunay gibi nurludur.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Daha sonra d&uuml;şmana h&uuml;cum ederek şehid oluncaya kadar savaştı. Onun başını g&ouml;vdesinden ayırarak İmam H&uuml;seyin&rsquo;in ordug&acirc;hının &ouml;n&uuml;ne fırlattılar. Annesi &ouml;ne &ccedil;ıkarak oğlunun başını alıp bağrına bastı ve ş&ouml;yle dedi:</p>\r\n\r\n<p>\r\n	&ldquo;Ey oğlum aferin sana, ey g&ouml;nl&uuml;m&uuml;n mutluluğu, ey g&ouml;z&uuml;m&uuml;n nuru.&rdquo; Daha sonra &ldquo;Biz Allah yolunda verdiğimiz şeyi geri almayız&rdquo; anlamında oğlunun başını d&uuml;şmana doğru attı. Sonra kendisi de yerden bir sopa alarak d&uuml;şmana saldırdı ve ş&ouml;yle recez okudu:</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Ben kadınlar arasında zayıf bir kadınım.</p>\r\n\r\n<p>\r\n	Size şiddetli bir darbe indireceğim</p>\r\n\r\n<p>\r\n	Şerefli Fatıma&rsquo;nın evlatlarını savunma uğrunda.</p>\r\n\r\n<p>\r\n	İmam kadınların meydana gitmesine razı olmadığı i&ccedil;in onu &ccedil;adırlara geri &ccedil;evirdi.</p>\r\n\r\n<p>\r\n	Sonra Haccac b. Mahzur-i Cufi meydana gitti. Bir m&uuml;ddet savaşıp y&uuml;z&uuml; kızıl kanlara boyandıktan sonra İmam&rsquo;ın (a.s) huzuruna &ccedil;ıkarak ş&ouml;yle dedi: &ldquo;Ey H&uuml;seyin! Bug&uuml;n dedeniz Resulullah&rsquo;la m&uuml;lakat edeceğim, sonra Peygamber&#39;in vasisi bildiğimiz babanız Ali&rsquo;yi g&ouml;receğim.&rdquo;</p>\r\n\r\n<p>\r\n	İmam Haccac&rsquo;a cevap olarak buyurdu ki: &ldquo;Ey Haccac! Ben de senin peşinden onların arasına geleceğim.&rdquo;</p>\r\n\r\n<p>\r\n	Daha sonra Haccac meydana d&ouml;nerek şehid oluncaya kadar savaştı.</p>\r\n\r\n<p>\r\n	Ondan sonra Suveyd b. Amr b. Ebu-l Mut&#39;a meydana gitti. Attan yere d&uuml;şt&uuml;ğ&uuml;nde Yezid ordusu onun &ouml;ld&uuml;ğ&uuml;n&uuml; sandı. İmam H&uuml;seyin şehid olduğunda oradakilerin &ldquo;H&uuml;seyin şehid oldu&rdquo; dediklerini duyunca yerinden kalkarak şehid oluncaya kadar Yezid ordusuyla savaştı. Suveyd İmam&rsquo;ın (a.s) şehadetinden sonra Kerbela&rsquo;da şehid olan en son yaranıdır.</p>\r\n\r\n<p>\r\n	Artık İmam H&uuml;seyin&rsquo;in Ehl-i Beyt&rsquo;inden başka kimsesi kalmamıştı. Ehl-i Beyt, Allah ve resul&uuml;n&uuml;n dinini diri tutmak i&ccedil;in azimle &ouml;l&uuml;me karşı gidiyorlardı. İmam H&uuml;seyn&rsquo;in yakınları toplanarak birbirleriyle vedalaşıyorlardı. İmam H&uuml;seyin&rsquo;in Ehl-i Beyt&rsquo;inden savaş meydanına giden ilk kişi herkesten &ccedil;ok Peygamber&rsquo;e benzeyen b&uuml;y&uuml;k oğlu Ali Ekber&rsquo;dir.</p>\r\n\r\n<p>\r\n	Bu arada kadınlar etrafına toplanarak diyorlardı ki: Ey H&uuml;seyin&rsquo;in oğlu! Bizim gurbetimize merhamet et; &ccedil;&uuml;nk&uuml; senden uzak kalmaya tahamm&uuml;l edemeyiz diyerek sitem ettiler.</p>\r\n\r\n<p>\r\n	Ali Ekber İmam&rsquo;dan (a.s) izin alarak meydana gitti ve ş&ouml;yle recez okudu:</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Ben H&uuml;seyin b. Ali&rsquo;nin oğlu Ali&rsquo;yim</p>\r\n\r\n<p>\r\n	Biz Peygamber&rsquo;in en yakınları Ehl-i Beyt&#39;iyiz.</p>\r\n\r\n<p>\r\n	Kılıcımla size saldırır ve babamı savunurum;</p>\r\n\r\n<p>\r\n	Haşimi ve Alevi yiğidinin derbesiyle.</p>\r\n\r\n<p>\r\n	Vallahi o haramzade bize h&uuml;kmedemez</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Bu sırada İmam H&uuml;seyin (a.s) sakalını tutarak başını g&ouml;ky&uuml;z&uuml;ne kaldırıp g&ouml;zlerinden akan yaşlar y&uuml;z&uuml;n&uuml; ıslatırken ş&ouml;yle diyordu: &ldquo;Allah&rsquo;ım! Şahid ol ki, halk i&ccedil;inde Peygamber&rsquo;in Muhammed&rsquo;e en &ccedil;ok benzeyeni bu kavmin &uuml;zerine gidiyor. Biz Peygamber&#39;i g&ouml;rmek istediğimizde ona bakıyorduk. Allah&rsquo;ım! Yery&uuml;z&uuml;n&uuml;n nimetlerini bu kavimden al ve onları dağıtıver. Hi&ccedil; bir zaman pak kullarını onlardan razı etme; &ccedil;&uuml;nk&uuml; onlar bizi davet ederek bize yardım edeceklerine dair s&ouml;z verdikleri halde bize kılı&ccedil; &ccedil;ektiler.&rdquo;</p>\r\n\r\n<p>\r\n	İmam daha sonra &Ouml;mer b. Sa&rsquo;d&rsquo;a ş&ouml;yle hitap etti: &ldquo;Ey Sa&rsquo;d&rsquo;ın oğlu! Benimle Resulullah arasındaki bağı g&ouml;rmezlikten geldin. Allah senin neslini kurutsun.&rdquo;</p>\r\n\r\n<p>\r\n	&ldquo;Allah &Acirc;dem, Nuh, İbrahim ve &Acirc;l-i İmran&rsquo;ı se&ccedil;erek onları diğer insanlara &uuml;st&uuml;n kıldı. Ve biz o se&ccedil;ilmiş insanların soyundanız.&rdquo;</p>\r\n\r\n<p>\r\n	Ali Ekber d&uuml;şman ordusuyla savaşa koyuldu. Onlardan yetmişini &ouml;ld&uuml;rd&uuml;kten sonra susuzluktan babasının yanına d&ouml;nerek susuzluğunu dile getirdi.</p>\r\n\r\n<p>\r\n	İmam: &ldquo;Yakında deden Resulullah&rsquo;ı g&ouml;recek ve onun elinden su i&ccedil;eceksin ve artık ondan sonra asla susamayacaksın.&rdquo;</p>\r\n\r\n<p>\r\n	Ali Ekber tekrar meydana giderek d&uuml;şman ordusuyla savaşa devam etti. Bir ok ansızın boğazına isabet etti ve Murret b. Munkez-i Abdi mızrakla Ali Ekber&rsquo;in başına vurdu, sonra da başına bir kılı&ccedil; darbesi indirdi. Bunun etkisi &uuml;zerine &Ouml;mer b. Sa&rsquo;d&rsquo;ın askerleri kılı&ccedil;larıyla Ali Ekber&#39;in v&uuml;cudunu param par&ccedil;a ettiler.</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyn (a.s) oğlunun başucuna gelerek başını dizlerinin &uuml;st&uuml;ne aldı ve ş&ouml;yle buyurdu: &ldquo;Allah seni &ouml;ld&uuml;ren bu zalim kavmi &ouml;ld&uuml;rs&uuml;n. Allah ve Resulullah&rsquo;ın h&uuml;rmetini ortadan kaldırmaya ne kadar da c&uuml;ret ettiler. Artık senden sonra d&uuml;nyaya yazıklar olsun.&rdquo;</p>\r\n\r\n<p>\r\n	Daha sonra İmam avucunu oğlunun kanıyla doldurarak onu g&ouml;ky&uuml;z&uuml;ne savurdu ve o kanın bir damlası bile yere d&uuml;şmedi.</p>\r\n\r\n<p>\r\n	İmam (a.s) oğlunun cesedini şehitlerin bulunduğu &ccedil;adırın &ouml;n&uuml;ne getirmelerini emretti. Daha sonra Ehl-i Beyt kadınları Ali Ekber&rsquo;in cesedinin etrafına toplanarak bedenin kanlar i&ccedil;inde ve par&ccedil;a par&ccedil;a olduğunu g&ouml;r&uuml;nce feryad ederek ağlamaya başladılar. D&uuml;şmanın kılı&ccedil; ve mızraklarının izleri v&uuml;cudunun her yerinde g&ouml;r&uuml;lmekteydi. Haşimi kadınlarının &ouml;n&uuml;nde Zeynep vardı. Ağlamak ona rahatlık vermiyordu. Kendisini Ali Ekber&rsquo;in pak cesedinin &uuml;zerine atarak kardeşinin ciğer paresini bağrına basıp feryad ediyordu.</p>\r\n\r\n<p>\r\n	Abdullah b. M&uuml;slim b. Akil, İmam H&uuml;seyin&rsquo;in (a.s) huzuruna &ccedil;ıkarak izin alıp meydana &ccedil;ıktı ve ş&ouml;yle recez okudu:</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Bug&uuml;n babam M&uuml;slim&rsquo;le g&ouml;r&uuml;şeceğim,</p>\r\n\r\n<p>\r\n	Peygamber&rsquo;in dini uğrunda &ouml;ld&uuml;r&uuml;lenlerle g&ouml;r&uuml;şeceğim</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Abdullah b. M&uuml;slim k&uuml;f&uuml;r ordusuna &uuml;&ccedil; kere h&uuml;cum etti ve her defasında onlardan bir&ccedil;oğunu cehenneme g&ouml;nderdi. Nihayet Yezid b. Rukkad-i Cuhani&rsquo;nin attığı ok alnına isabet etti. Abdullah feryad ederek dedi ki: &quot;Allah&rsquo;ım, bu kavim bize ihanet etti; bizi &ouml;ld&uuml;rd&uuml;kleri gibi sen de onları &ouml;ld&uuml;r. &quot;Bu esnada birisi mızrağını Abdullah&rsquo;ın kalbine saplayarak onu şehid etti. Abdullah&rsquo;ın şehid edildiğini g&ouml;ren Ebu Talibin &ccedil;ocukları topluca Kufelilere h&uuml;cum ettiler. İmam H&uuml;seyin (a.s) onlara hitaben buyurdu ki: &ldquo;Ey amcazadeler! Ve ey Ehl-i Beyt&rsquo;im! &Ouml;l&uuml;me karşı sabırlı olun; Allah&rsquo;a anldolsun ki artık bug&uuml;nden sonra hakaret ve ihanete uğramayacaksınız.&rdquo;</p>\r\n\r\n<p>\r\n	Daha sonra Avn b. Abdullah b. Cafer-i Teyyar şehit d&uuml;şt&uuml;, kardeşi Muhammed ve Abdurrahman b. Akil ve kardeşi Cafer b. Akil ve Muhammed b. M&uuml;slim b. Akil şehid oldu.</p>\r\n\r\n<p>\r\n	Daha sonra Muhammed b. Ebu Bekr b. Emir-ul M&uuml;&#39;minin meydana &ccedil;ıktı ve Bekr-i Nehavi onu şehid etti. Ondan sonra Abdullah b. Akil Yezid ordusunun i&ccedil;ine dalarak onlardan bir&ccedil;oğunu &ouml;ld&uuml;rd&uuml; ve kendisi de yaralanarak yere d&uuml;şt&uuml;; Osman b. Halid-i Tamimi gelerek onu şehid etti. Onun peşinden Rembe adındaki &Uuml;mm-&uuml; Veheb&#39;in oğlu, Abdullah-i Asgar, Ebu Bekr b. Hasan b. Ali, &Ouml;mer b. Sa&rsquo;d&rsquo;ın ordusuna saldırarak onlardan bir grubunu &ouml;ld&uuml;rd&uuml;kten sonra şehadete ulaştı.</p>\r\n\r\n<p>\r\n	Sonra &ccedil;ocuk yaşta olan (On&uuml;&ccedil; yaşında) Kasım b. Hasan İmam&rsquo;ın (a.s) yanına gelerek meydana gitmek i&ccedil;in izin istedi. İmam onu bağrına basarak kardeşi Hasan&rsquo;ı hatırlayıp ağladı ve sonra ona izin verdi. Kasım&#39;ın y&uuml;z&uuml; dolunay gibi parlıyordu. Kasım kılıcını &ccedil;ekerek k&uuml;f&uuml;r ordusuna h&uuml;cum etti ve onlardan &ccedil;oklarını cehenneme g&ouml;nderdikten sonra Amr b. Sa&rsquo;d b. Nufeyl-i Ezudi başına bir kılı&ccedil; darbesi indirdi. Kasım başı yarılınca amcası H&uuml;seyin&rsquo;i yardıma &ccedil;ağırdı. Bu durumu izleyen İmam H&uuml;seyin (a.s) Kasım&rsquo;ın yardımına koşarak Kasım&rsquo;ın katilini cehenneme g&ouml;nderdi. &Ouml;mer b. Sa&rsquo;d&rsquo;ın ordusu Amr&rsquo;ı kurtarmak istedilerse de, ancak karşılarında İmam H&uuml;seyin&rsquo;i (a.s) bulunca İmam&rsquo;ın kılıcının &ouml;n&uuml;nden ka&ccedil;tılar. Sonra İmam Kasım&rsquo;ın başucunda durarak ş&ouml;yle buyurdu: &ldquo;Seni &ouml;ld&uuml;ren kavim Allah&rsquo;ın rahmetinden uzak olsun. Kıyamet g&uuml;n&uuml;nde senin hakkında onların hasmı, ceddin Resulullah ve baban Emir&rsquo;ul M&uuml;&#39;minin&rsquo;dir. Allah&rsquo;a andolsun ki sen amcanı yardıma &ccedil;ağırdığın da sana cevap verememesi veya cevabının bir faydası olmaması amcana &ccedil;ok &ccedil;etindir. Vallahi bu ses &ouml;yle bir kimsenin sesi ki zul&uuml;mle &ouml;ld&uuml;renleri &ccedil;ok, yardımcıları ise azdır.&rdquo;</p>\r\n\r\n<p>\r\n	İmam (a.s) yeğeninin v&uuml;cudunu &ccedil;adırlara getirerek oğlu Ali Ekber&rsquo;in yanına uzattı.</p>\r\n\r\n<p>\r\n	Abbas b. Ali Ehl-i Beyt&rsquo;ten bir&ccedil;oklarının şehid d&uuml;şt&uuml;ğ&uuml;n&uuml; g&ouml;r&uuml;nce kardeşlerine y&ouml;nelerek ş&ouml;yle dedi: &ldquo;Ey annemin oğulları! Toplanın ve k&acirc;firler topluluğuna saldırın ki, Allah sizden razı olsun.&rdquo; Bunun &uuml;zerine Ebu-l Fazl Abbas&rsquo;ın kardeşleri Abdullah, Cafer ve Osman İmam H&uuml;seyin&rsquo;in (a.s) huzurunda &Ouml;mer b. Sa&rsquo;d&rsquo;ın ordularına h&uuml;cum ederek şehid oluncaya kadar onlarla savaştılar.</p>\r\n\r\n<p>\r\n	Kardeşlerinin şehid d&uuml;şt&uuml;ğ&uuml;n&uuml; g&ouml;ren Abbas kendisinden başka İmam H&uuml;seyin&rsquo;in kimsesinin kalmadığını g&ouml;rd&uuml;, İmam&#39;dan (a.s) meydana gitmek i&ccedil;in izin istedi.</p>\r\n\r\n<p>\r\n	İmam Abbas b. Ali&rsquo;ye buyurdu ki: &ldquo;Ey kardeşim! Sen benim sancaktarımsın.&rdquo;</p>\r\n\r\n<p>\r\n	Abbas: &ldquo;Allah&rsquo;a andolsun ki kalbim daralmış durumdadır. Azizlerimizin kanının intikamını bu m&uuml;nafık insanlardan almak istiyorum.&rdquo;</p>\r\n\r\n<p>\r\n	İmam: &ldquo;O halde haremdeki susuz yavrucaklar i&ccedil;in biraz su getirmeye &ccedil;alış.&rdquo;</p>\r\n\r\n<p>\r\n	Abbas k&uuml;f&uuml;r ordusunun karşısında durarak onlara nasihat etti ve &ccedil;ocukların susuzluğunu hatırlatarak onlardan biraz su vermelerini istedi. Ancak Abbas&rsquo;ın s&ouml;zleri o &ouml;l&uuml; kalplere etki etmeyince İmam&rsquo;ın yanına geri d&ouml;nd&uuml; ve &ccedil;ocukların susuzluktan feryat ettiklerini duydu. Bir tulum alarak atına bindi ve Fırat&rsquo;a doğru hareket etti. Fırat kıyısında d&ouml;rt bin kişi Abbas&rsquo;ı &ccedil;evreleyerek onu mızraklarına hedef aldılar. İmam H&uuml;seyin&rsquo;in (a.s) ordusunun komutanı ve İmam&rsquo;ın b&uuml;y&uuml;k kardeşi d&uuml;şman ordusunun &ccedil;okluğundan bir zerre korkmadı ve onların safını yararak suya ulaştı. Tulumu suyla doldurduktan sonra avcunu suyla doldurup i&ccedil;mek i&ccedil;in ağzına yaklaştırdığında İmam H&uuml;seyin&rsquo;in susuzluğunu hatırlayarak elindeki suyu tekrar Fırat&rsquo;a d&ouml;kt&uuml; ve kendi kendisine ş&ouml;yle dedi:</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&ldquo;Ey nefis! H&uuml;seyin&rsquo;den (a.s) sonra hayatta olup olmaman fark etmez</p>\r\n\r\n<p>\r\n	H&uuml;seyin şehadete doğru giderken sen ırmağın soğuk suyunu mu i&ccedil;mek istersin?</p>\r\n\r\n<p>\r\n	Allah&rsquo;a andolsun ki, bu dinimin m&uuml;saade etmediği bir şeydir.&rdquo;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Daha sonra su tulumunu alarak atını &ccedil;adırlara doğru s&uuml;rd&uuml;. Yezid orduları Abbas&rsquo;ın yolunu kestiler. Abbas kılı&ccedil; sallayarak onları &ouml;ld&uuml;rd&uuml;ğ&uuml; halde ş&ouml;yle recez okumaktaydı:</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&ldquo;&Ouml;l&uuml;mden korkmam ben, &ouml;l&uuml;m sesi duyduğumda.</p>\r\n\r\n<p>\r\n	Kılı&ccedil;lar arasında bedenim kaybolsa bile</p>\r\n\r\n<p>\r\n	Feda olsun canım Mustafa&rsquo;nın (s.a.a) p&acirc;k torununa.</p>\r\n\r\n<p>\r\n	&Ccedil;adırlara su tulumu g&ouml;t&uuml;ren Abbas benim.</p>\r\n\r\n<p>\r\n	Karşılaştığımda savaşmaktan da hi&ccedil; korkum yok.&rdquo;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Bu esnada Zeyd b. Verka el Cuheni saklandığı yerden &ccedil;ıkarak Hekim b. Tufeyl&rsquo;le birlikte Abbas b. Ali&rsquo;nin sağ kolunu bedeninden ayırdılar. Abbas b. Ali kılıcı sol eline alarak ş&ouml;yle recez okudu:</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&ldquo;Vallahi sağ kolumu da kesseniz</p>\r\n\r\n<p>\r\n	Ben yine dinimi savunacağım</p>\r\n\r\n<p>\r\n	İmamım ve sadık olan &ouml;nderimi</p>\r\n\r\n<p>\r\n	P&acirc;k ve emin olan Peygamber&rsquo;imin torununu himaye edeceğim.&rdquo;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Hekim b. Tufeyl tekrar h&uuml;cum ederek bir kılı&ccedil; darbesiyle Abbas b. Ali&rsquo;nin sol kolunu da bedeninden ayırdı. Bunun &uuml;zerine Abbas sancağı g&ouml;ğs&uuml;ne &ccedil;ekti. K&uuml;f&uuml;r ordusu onu kuşatarak ok yağmuruna tuttular. Bu esnada bir ok su tulumuna isabet etti, ikinci ok g&ouml;ğs&uuml;ne ve &uuml;&ccedil;&uuml;nc&uuml;s&uuml; de g&ouml;z&uuml;ne isabet etti. Ve sonra da birisi &ccedil;adır direğiyle İmam H&uuml;seyin&rsquo;in yiğit kardeşine h&uuml;cum ederek başını yardı. Bu sırada Abbas b. Ali ş&ouml;yle seslendi:</p>\r\n\r\n<p>\r\n	&ldquo;Benden sana selam olsun ya Eba Abdullah&rdquo;</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin (a.s) kardeşinin sesini işitince başı ucuna gelerek Haşimilerin yiğitlik &ouml;rneği, iman direği, şeref ve izzetin kalbi ve sancaktarını o halde g&ouml;r&uuml;nce &ldquo;Şimdi belim kırıldı&rdquo; buyurdu. Daha sonra kılıcını &ccedil;ekerek o adam kılığındaki domuz sıfatlılara h&uuml;cum etti. K&uuml;f&uuml;r ordusu İmam H&uuml;seyin&rsquo;in kılıcının karşısında ka&ccedil;ıyorlardı. İmam (a.s) feryad ederek ş&ouml;yle buyuruyordu:</p>\r\n\r\n<p>\r\n	&quot;Nereye ka&ccedil;ıyorsunuz ey kalleşler. Siz benim belimi kırdınız.&quot; Daha sonra İmam kardeşinin başı ucunda durarak onun başını dizlerine aldı. B&ouml;ylece Abbas b. Ali de şehadet şerbetini i&ccedil;erek Rabb&rsquo;ine kavuştu.</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin kardeşinin şehadetinden sonra &ccedil;adırlara d&ouml;nd&uuml;. Bu olay İmam&rsquo;a &ouml;yle ağır geldi ki belini b&uuml;kt&uuml;. İmam&#39;ın g&ouml;z&uuml;nden yaşlar akıyordu. Sakine babası İmam H&uuml;seyin&rsquo;i karşılayarak amcası Abbas&rsquo;ın ne olduğunu sordu. İmam Hz. Abbas&rsquo;ın şehit d&uuml;şt&uuml;ğ&uuml;n&uuml; Sakine&rsquo;ye anlattı. Zeynep bunu duyunca &ldquo;Vay kardeşim&rdquo; diye feryat etti.</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin nereye y&ouml;nelse bir başka acıyla karşılaşıyordu bir yanda kanlara boyanmış dostları, bir yanda kadınların ve &ccedil;ocukların feryat ve figanlarını g&ouml;r&uuml;yordu. Bu esnada İmam: &ldquo;Ey kavim, sizin aranızda Resulullah&rsquo;ın Ehl-i Beyt&rsquo;ini savunacak birisi yok mu?&rdquo; diye buyurdu</p>\r\n\r\n<p>\r\n	İmam&rsquo;ın s&ouml;zlerini işiten kadınların feryatları daha da bir y&uuml;kseliverdi. İmam Seccad (a.s) asasına yaslanarak arkasında eliyle kılıcı s&uuml;r&uuml;kleyerek savaşa gitmek i&ccedil;in dışarı &ccedil;ıkınca İmam &Uuml;mm-&uuml; Kuls&uuml;m&rsquo;e hitaben ş&ouml;yle dedi: &ldquo;Onun &ouml;n&uuml;n&uuml; alarak koruyun ki yery&uuml;z&uuml; Resulullah&rsquo;ın evlatlarından boş kalmasın&rdquo;</p>\r\n\r\n<p>\r\n	Daha sonra İmam vedalaşmak i&ccedil;in haremdeki kadınların susmalarını istedi. İmam Resulullah&rsquo;ın kılı&ccedil; ve kalkanını kuşandıktan sonra vedalaşmak i&ccedil;in s&uuml;t i&ccedil;en yavrucağını getirmelerini istedi. Zeynep Ali Esger&rsquo;i kardeşine verdi. İmam bebeği kucağına alarak y&uuml;z&uuml;n&uuml; &ouml;pt&uuml;. Daha sonra d&uuml;şmanların karşısında tutarak ona su vermelerini istedi. Ansızın Hermele okla bebeğin boğazını hedef aldı. İmam Avcunu bebeğin kanıyla doldurup onu g&ouml;ky&uuml;z&uuml;ne serperek ş&ouml;yle buyurdu:</p>\r\n\r\n<p>\r\n	&ldquo;&Uuml;z&uuml;nt&uuml;lere tahamm&uuml;l etmeyi kolaylaştıran Allah&rsquo;ın bu halimizi g&ouml;rmesidir. Allah&rsquo;ım! Bu musibet ruhun bedenden ayrılmasından kolay değil. Allah&rsquo;ım! Biliyorum ki zaferden daha iyisini bize nasib ettin ve zalimlerden bizim intikamımızı alacaksın ve bizim bu kavimden &ccedil;ektiklerimizi ahiretimiz i&ccedil;in biriktireceksin.&quot;</p>\r\n\r\n<p>\r\n	Bu esnada İmam kendisine, &ldquo;Ey H&uuml;seyin! Bebeği bırak, cennette iyi eğiticiler var onun i&ccedil;in&rdquo; diye hitap edildiğini duydu.</p>\r\n\r\n<p>\r\n	İmam (a.s) bebeğin cesedini Hz. Zeyneb&rsquo;in &ccedil;adırına g&ouml;t&uuml;rd&uuml;. &Ccedil;&uuml;nk&uuml; annesinin, bebeğinin &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;n&uuml; g&ouml;rmeye tahamm&uuml;l edemeyeceğini biliyordu. Zeynep Ali Esger&rsquo;in boğazında bir ok olduğunu g&ouml;r&uuml;nce İmam&#39;a hitaben dedi ki: Ey kardeşim! Onu benim g&ouml;z&uuml;m&uuml;n &ouml;n&uuml;nden uzaklaştır. Onun &ouml;l&uuml;s&uuml;n&uuml; g&ouml;rmeye tahamm&uuml;l edemem. İmam, Ali Esger i&ccedil;in bir mezar kazarak boğazındaki okla birlikte onu toprağa g&ouml;md&uuml;. &Ccedil;&uuml;nk&uuml; biraz sonra k&uuml;f&uuml;r ordusunun kendisinin ve dostlarının p&acirc;k bedenlerini atların ayakları altında &ccedil;iğneyeceklerini biliyordu.</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin bir arslan gibi meydana &ccedil;ıktı; Muhammed ve Ali&rsquo;nin kanı, Fatıma ve Hasan&rsquo;ın kanı, Hamza ve Cafer-i Teyyar&rsquo;ın kanı, Peygamberler&#39;in kanı Musa ve İsa&rsquo;nın kanı, İbrahim ve İsmail&rsquo;in kanı damarlarında kaynıyordu. Hz. İbrahim&rsquo;in Allah yolunda d&ouml;kmesi nasib olmayan kan, şimdi Resulullah&rsquo;ın Ehl-i Beyt&rsquo;i tarafından Allah i&ccedil;in d&ouml;k&uuml;l&uuml;yordu. Bundan dolayıdır ki İmam &ldquo;H&uuml;seyin&rsquo;e Allah&rsquo;ın kanı&rdquo; demişlerdir.</p>\r\n\r\n<p>\r\n	İmam k&uuml;f&uuml;r ordusunun sağ tarafına h&uuml;cum ederek ş&ouml;yle buyurdular:</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&ldquo;Ben H&uuml;seyin b. Ali&rsquo;yim</p>\r\n\r\n<p>\r\n	Sizin karşınızda baş eğmemeğe yemin etmişim.</p>\r\n\r\n<p>\r\n	Doğrusu babamın Ehl-i Beyt&rsquo;ini himaye eder</p>\r\n\r\n<p>\r\n	Ve Peygamber&rsquo;in dini &uuml;zere &ouml;l&uuml;r&uuml;m.&rdquo;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Abdullah b. Ammar b. Yahud diyor ki: &ldquo;Allah&rsquo;a andolsun H&uuml;seyin gibi musibete uğrayan bir kimseyi g&ouml;rmedim. Evlatları ve yarenleri g&ouml;zleri &ouml;n&uuml;nde &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml; halde yiğit&ccedil;e kılı&ccedil; sallıyor, meşhur kahramanlar, karşısından ka&ccedil;ıyor ve hi&ccedil; kimse karşısına &ccedil;ıkmaya c&uuml;ret edemiyordu.&rdquo;</p>\r\n\r\n<p>\r\n	Bu arada &Ouml;mer b. Sa&rsquo;d ş&ouml;yle bağırdı: &ldquo;Bu Arap kahramanlarını kılıcıyla yerlere seren Ali&rsquo;nin oğludur. Her taraftan onu &ccedil;evirin.&rdquo;</p>\r\n\r\n<p>\r\n	&Ouml;mer b. Sa&rsquo;d&rsquo;ın bu s&ouml;zlerinden sonra İmam H&uuml;seyin&rsquo;e meydanın d&ouml;rt tarafından d&ouml;rt bin mızrak fırlatılıyordu. Ve onlardan bazıları risalet ailesinin &ccedil;adırlarına saldırmaya başladılar. İmam H&uuml;seyin k&uuml;f&uuml;r ordusunun &ccedil;adırlara h&uuml;cum ettiklerini g&ouml;r&uuml;nce ş&ouml;yle feryat etti:</p>\r\n\r\n<p>\r\n	&ldquo;Ey Ebu Sufyan ailesine uyanlar&rsquo; Eğer dininiz yoksa ve kıyamet g&uuml;n&uuml;nden korkmuyorsanız, hi&ccedil; olmazsa d&uuml;nyanızda h&uuml;r kişiler olun. Eğer Arap olduğunuzu iddia ediyorsanız hasebinize d&ouml;n&uuml;n ve insanlık şerefinizi koruyun.&rdquo;</p>\r\n\r\n<p>\r\n	Şimr cevaben: &ldquo;Ne diyorsun ey Fatıma&rsquo;nın oğlu?&rdquo; dedi.</p>\r\n\r\n<p>\r\n	İmam: &ldquo;Ben sizinle, siz de benimle savaşıyorsunuz; bu kadınların hi&ccedil; bir su&ccedil;u yok. Ben hayatta olduğum s&uuml;rece askerlerinizi Ehl-i Beyt&rsquo;ime saldırmaktan alıkoyun.&rdquo;</p>\r\n\r\n<p>\r\n	Şimr: &ldquo;Doğru s&ouml;yl&uuml;yorsun ey H&uuml;seyin&rdquo; dedi.</p>\r\n\r\n<p>\r\n	Bunun &uuml;zerine Yezid&rsquo;in ordusu H&uuml;seyin&rsquo;e h&uuml;cum ettiler ve savaş yeni bir boyut kazandı. G&uuml;c&uuml;n&uuml; susuzluk nedeniyle b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de yitiren İmam (a.s) kılı&ccedil; sallayarak Fırat&rsquo;a doğru ilerledi. D&ouml;rt bin kişiyle Fırat&rsquo;ı kuşatan Amr b. Haccac&rsquo;ı yolundan uzaklaştırarak Fırat&rsquo;a ulaştığı an adamın biri ş&ouml;yle seslendi: &quot;Nasıl su i&ccedil;me lezzetini alabilirsin; oysa &ccedil;adırlarını yağmalamaktalar.&quot;</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin (a.s) bir damla su i&ccedil;meden Fırat&rsquo;ı terk ederek &ccedil;adırlara y&ouml;neldi. Kılı&ccedil; sallayarak o al&ccedil;ak insanları dağıttı ve bir kere daha Ehl-i Beyt&rsquo;ini teskin ederek ş&ouml;yle buyurdu:</p>\r\n\r\n<p>\r\n	&ldquo;Zor ve gamlı g&uuml;nler i&ccedil;in hazırlanın ve bilin ki, Allah Te&acirc;l&acirc; sizin koruyucunuzdur; sizi yakın bir zamanda d&uuml;şmanların şerrinden kurtaracak, akıbetinizi hayır kılacak ve d&uuml;şmanınızı &ccedil;eşitli azaplara du&ccedil;ar kılacaktır. Bu zorluk ve musibetlere karşılık &ccedil;eşitli nimet ve kerametler bağışlayacaktır. &Ouml;yleyse şik&acirc;yet etmeyin ve değerinizi d&uuml;ş&uuml;recek şeyleri ağzınıza almayın.&rdquo;</p>\r\n\r\n<p>\r\n	Bu esnada &Ouml;mer b. Sa&rsquo;d ordusuna bağırarak ş&ouml;yle seslendi: &ldquo;H&uuml;seyin&rsquo;e h&uuml;cum edin ve kendisiyle meşgulken onu &ouml;ld&uuml;r&uuml;n. Allah&rsquo;a andolsun ki, kendine gelirse onu kendinizden uzaklaştıramazsınız.</p>\r\n\r\n<p>\r\n	Bunun &uuml;zerine Yezid ordusu ok ve mızraklarla İmam H&uuml;seyin&rsquo;e (a.s) saldırmaya başladılar; &ouml;yle ki sayısız oklar havada birbirine isabet ediyordu. İmam H&uuml;seyin (a.s) hır&ccedil;ın bir aslan gibi onlara h&uuml;cum ediyor, karşısına &ccedil;ıkanlar yere seriliyordu. Yezid ordusunun ok yağmuru ise &uuml;zerine yağıyordu. İmam ara-sıra &ccedil;adırlardan duyulacak y&uuml;ksek bir sesle: &ldquo;La hevla ve la kuvvete illa bill&acirc;h-il aliyy-il azim&rdquo; diyordu.</p>\r\n\r\n<p>\r\n	D&uuml;şman ordusundan biri ş&ouml;yle dedi: &ldquo;Ey H&uuml;seyin! Bakıver şu Fırat&rsquo;a. Vallahi susuzluktan &ouml;lecek ve ondan tadamayacaksın.&rdquo;</p>\r\n\r\n<p>\r\n	İmam (a.s) buyurdu ki: &ldquo;Allah&rsquo;ım! Onu susuzluktan &ouml;ld&uuml;r.&rdquo;</p>\r\n\r\n<p>\r\n	Nakledildiği &uuml;zere o adam s&uuml;rekli su i&ccedil;tiği halde her zaman susuzdu ve nihayet aşırı miktarda su i&ccedil;mesi y&uuml;z&uuml;nden cehenneme yuvarlandı.</p>\r\n\r\n<p>\r\n	O sırada Ebu Hutufeş adındaki bir adamın attığı ok İmam&rsquo;ın alnına isabet etti. Oku dışarı &ccedil;ıkarınca b&uuml;t&uuml;n &ccedil;ehresini kan kapladığı halde ş&ouml;yle dua etti:</p>\r\n\r\n<p>\r\n	&ldquo;Allah&rsquo;ım, bu kavmin başıma neler getirdiklerine sen şahid ol. Allah&rsquo;ım onları grup grup ortadan kaldır. Onlardan hi&ccedil; birini yery&uuml;z&uuml;nde sağ bırakma. Allah&rsquo;ım bağışını bu halktan uzak eyle.&rdquo;</p>\r\n\r\n<p>\r\n	İmam (a.s) daha sonra s&ouml;zlerine ş&ouml;yle devam etti: &ldquo;Ey g&uuml;nahk&acirc;r &uuml;mmet, Resulullah&rsquo;ın Ehl-i Beyt&rsquo;ine karşı ne kadar da k&ouml;t&uuml; bir davranışınız var. Allah&rsquo;a andolsun ki ben Allah&rsquo;tan şehadet kerametini arzuluyorum. Ve bilmeyeceğiniz bir şekilde intikamımı sizden alacak olan O&rsquo;dur.</p>\r\n\r\n<p>\r\n	Bu arada Husayn b. Malik-i Sekuni İmam&#39;a hitaben ş&ouml;yle sordu: &ldquo;Ey Fatıma&rsquo;nın oğlu! Allah senin intikamını bizden nasıl alacak?&rdquo;</p>\r\n\r\n<p>\r\n	İmam: &ldquo;Allah sizleri birbirinizin canına d&uuml;ş&uuml;recek ve &uuml;zerinize acı bir azap inecektir.&rdquo;</p>\r\n\r\n<p>\r\n	İmam (a.s) dinlenmek i&ccedil;in bir s&uuml;re savaşı bıraktığında alnına bir taş isabet etti ve tekrar y&uuml;z&uuml;n&uuml; kan kapladı. İmam g&ouml;mleğinin bir k&ouml;şesini kaldırarak y&uuml;z&uuml;n&uuml;n kanını silmek istediğinde &uuml;&ccedil; şubeli bir ok İmam&rsquo;ın kalbine isabet etti. Bu esnada İmam kurban kesilirken okunan şu duayı okudu:</p>\r\n\r\n<p>\r\n	&ldquo;Bismillahi ve bill&acirc;h ve ala milleti Resulillah&rdquo; sonra başını g&ouml;ky&uuml;z&uuml;ne kaldırıp ş&ouml;yle nida etti: &ldquo;Allah&rsquo;ım! Sen iyi biliyorsun ki, bunlar &ouml;yle bir kimseyi &ouml;ld&uuml;r&uuml;yorlar ki b&uuml;t&uuml;n yery&uuml;z&uuml;nde ondan başka peygamberin bir torunu yoktur.&rdquo;</p>\r\n\r\n<p>\r\n	Daha sonra oku arkadan &ccedil;ıkardı ve kan oluk gibi dışarı akmaya başladı. İmam H&uuml;seyin (a.s) kanıyla elini doldurup onu g&ouml;ky&uuml;z&uuml;ne serperek ş&ouml;yle dua etti:</p>\r\n\r\n<p>\r\n	&ldquo;Allah&rsquo;ım! &Ouml;l&uuml;m&uuml; bana kolay kıl.&rdquo;</p>\r\n\r\n<p>\r\n	İkinci kez avcunu kanla doldurarak onu y&uuml;z&uuml;ne başına serperek ş&ouml;yle buyurdu: &ldquo;Allah ve Resul&uuml;yle b&ouml;yle g&ouml;r&uuml;şmek istiyorum.&rdquo;</p>\r\n\r\n<p>\r\n	Kanın akmasıyla İmam g&uuml;c&uuml;n&uuml; kaybetti. Bu esnada Malik b. Bişr-i Kindi İmam&rsquo;a yaklaşarak ona &ccedil;irkin s&ouml;zler s&ouml;yledikten sonra kılıcıyla İmam&rsquo;ın başına vurdu. İmam&rsquo;ın başından kan akmaya başladı.</p>\r\n\r\n<p>\r\n	Hani b. Sedid diyor ki: &ldquo;İmam H&uuml;seyin (a.s) yere oturunca Kufeliler&rsquo;in onun etrafını &ccedil;evirdiklerini g&ouml;rd&uuml;m. O sırada Abdullah b. Hasan d&uuml;şmanın İmam&rsquo;ı aralarına aldıklarını g&ouml;r&uuml;nce ona doğru koştu. Bahr b. Ka&rsquo;b kılıcını İmam H&uuml;seyin&rsquo;e indirmek &uuml;zereydi. Abdullah bu sahneyi g&ouml;rd&uuml;ğ&uuml;nde dedi ki:</p>\r\n\r\n<p>\r\n	&ldquo;Ey k&ouml;t&uuml; kadının oğlu! Amcamı mı &ouml;ld&uuml;r&uuml;yorsun?&rdquo;</p>\r\n\r\n<p>\r\n	Bahr &ouml;fkelenerek kılıcını Abdullah&rsquo;a savurdu. Bu kılı&ccedil; darbesiyle Abdullah&rsquo;ın eli kesilerek pazusunda asılı kaldı.</p>\r\n\r\n<p>\r\n	Bu k&uuml;&ccedil;&uuml;k yavrucuk duyduğu şiddetli acı ve ağrı y&uuml;z&uuml;nden İmam&rsquo;a y&ouml;nelerek ş&ouml;yle dedi: Ey amca! İmdadıma yetiş, beni bu dert ve musibetten kurtar.</p>\r\n\r\n<p>\r\n	İmam: &ldquo;Ey yeğenim sabret; Allah Te&acirc;l&acirc; seni p&acirc;k ve salih ceddin Resulullah&rsquo;a, Ali&rsquo;ye, Hamza&rsquo;ya, Cafer&rsquo;e ve Hasan&rsquo;a kavuşturacaktır.&rdquo; buyurdu.</p>\r\n\r\n<p>\r\n	Bu esnada Hermele bir ok atarak onu İmam H&uuml;seyin&rsquo;in kucağında olduğu halde &ouml;ld&uuml;rd&uuml;.&rdquo;</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin K&uuml;f&uuml;r ordusu arasında katligahta &ouml;ylece duruyordu. Her biri H&uuml;seyin&rsquo;i başkası &ouml;ld&uuml;rmesini istiyordu. Şimr bağırarak, neye durmuşsunuz, neyi bekliyorsunuz. H&uuml;seyin&rsquo;in işini bitirin dedi. O sırada Res b. Şerif İmam&rsquo;ın (a.s) sol omuzuna bir darbe indirdi. Sonra bir ok İmam&rsquo;ın boğazına ve diğer biri de boynuna isabet etti. Senan b. Enes İmam&rsquo;ın g&ouml;ğs&uuml;ne ve Salih b. Veheb ise yan tarafına vuruyordu. Bu sıralarda İmam&#39;ın atı, başı kanlı olduğu bir halde gidip &ccedil;adırların &ouml;n&uuml;nde durdu. &Ccedil;adırdaki kadınlar baş ve dizlerine vurarak &ccedil;adırdan dışarı &ccedil;ıkmaya başladılar. &Uuml;mm-&uuml; Kuls&uuml;m diyordu ki: &quot;Vay halimize, H&uuml;seyin meydanın ortasında yığılmış duruyor&rdquo; Zeynep, &ldquo;Ey kardeşim, senden sonra d&uuml;nyada yaşamanın değeri yoktur. Keşke yerle g&ouml;k birbirine ge&ccedil;seydi.&rdquo; dedi.</p>\r\n\r\n<p>\r\n	Daha sonra Zeynep İmam H&uuml;seyin&rsquo;e doğru gitti. İmam H&uuml;seyin katligahın ortasında duruyordu. Zeynep, &ldquo;Ey insanlar, sizin aranızda bir m&uuml;sl&uuml;man yok mu? Bakın Peygamber&rsquo;in ciğer paresinin başına neler getirdiler.&rdquo; diye haykırdı.</p>\r\n\r\n<p>\r\n	&Ouml;mer b. Sa&rsquo;d, &ldquo;Ey Kufeliler! H&uuml;seyin&rsquo;in işini bitirin&rdquo; diye bağırıyordu. 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İmam Hüseyn (a.s), takriben 72 kişilik küçük ama en yüce sadakat ve vefa erlerinden oluşan ordusuyla tarihin en büyük fedakârlık, vefa ve hemase destanını yazmaya hazırlanırken, karşı tarafta, tarihlerde 30 bin ile120 bin kişiden oluştuğu kaydedilen zulüm, fesat ve ihanet ordusu, bir avuç dünya metasına ulaşmak ve emrine girdikleri zalimlerin rızasını kazanabilmek uğruna, tarihin en çirkin ve en korkunç cinayet tablolarından birini gerçekleştirmenin çabası içindeydiler. Bir tarafta, tarihin sayfalarında yiğitlik, fedakârlık, iman, cihat ve hak uğruna her şeyinden geçmenin sadıkane örneğini oluşturmak için, cennet gençlerinin efendisi Resululah\'ın yadigârı Hz. Hüseyn\'in komutanlığında toplanan az ama onurlu bir grup; diğer tarafta ise, dünya hırsı, makam sevgisi, zalimlerden çekinme, batıl taassuplar, kinler, cehaletler ve benzeri gibi batıl saiklarla hareket edip, zülüm ve fesat güçlerinin emelini gerçekleştirmek üzere satılan; değer, onur ve erdemden hiçbir pay almayan, tek kelime ile zalim bir ordu karşı karşıya gelmişlerdi. Adeta bu günde İslam ümmetinin ve tarihin gelecekteki akışının takdiri belirlenecekti. Öz Muhammedî İslam\'ı yaşamak isteyenlerle, İslam adı altında zulüm ve fıska dayanan nizamların sunduğu saptırılmış İslam\'ı yaşamak isteyenlerin safları birbirinden ayrılacaktı. Ve bu iki çizgi ve yolun birbirinden farklı olduğunu anlamakta güçlük çekenler alternatifi olmayan iki, zıt yoldan birini seçmek zorunda kalacaklardı. Bunun gerçekleşmesi için ise, gaflet uykusuna dalmış olan İslam beldelerini, bu uykudan uyandıracak bir şok lazımdı. Bunu ise, ancak bu yolda kendini feda edenilahi bir şahsiyetin bu uğurda akıtılan kanı ve bu şahsiyetin önderliğinde yürütülen sağlamlığında şüphe edilmeyen bir hareket sağlayabilirdi… İşte Huseyni kıyam, sönmeye yüz tutmuş İslam çırağını yeniden nurlandırarak ve kurumaya başlamış olan İslam ağacının kurumasını önleyerek, ona yeniden can verecek böyle bir hareket idi. Bunun bilincinde olan Hz. İmam Hüseyn (a.s) diyordu ki: \"Eğer Hz. Muhammed (s.a.a)\'ın dini, benim kanım yere dökülmeden hayatını sürdüremeyecekse, ben şehadete hazırım.\" Bu ilahi kıyamı etraflıca incelemek için, kıyamdan önceki olaylar ve kıyamın başlamasından sonuna kadar vuku bulan hadiseleri ve kıyamdan sonra meydan gelen hadiseleri incelemek gerekir. Ama hiç şüphesiz bu kıyamın zirvesini Aşura gününde vuku bulan hadiseler oluşturmaktadır. İşte bu makalede o gün vuku bulan olaylar anlatılacaktır. Şimdi bu kıyamın öyküsünü birlikte okuyalım: Hicri 61. yılın Muharrem ayının onuncu günü yani Aşura günü sabah namazından sonra Hz. İmam Hüseyn (a.s) ordu komutanlarının her birinin vazifesini belirledi. Diğer tarafta Ömer b. Sa’d da ordusunun saflarını düzeltmekle meşguldü. İmam’ın (a.s) gözü kalabalık düşman ordusuna takılıp karşısındaki sel gibi insanları görünce ellerini göğe kaldırarak şu duayı okudu: “Allah’ım! Her gam ve kederde sığınağım, her sıkıntı ve zorlukta ümidim ve her musibette güvendiğim Sensin. Kalpleri zayıflatan, kurtuluş yollarını kapatan, dostları kaçıran düşmanları sevindiren nice gam ve musibetleri Sana şikâyet ettim, başkalarından ümidimi kesip Sana yöneldim. Ve Sen o gam veüzüntüyü giderdin, onları sen izale ettin, her nimetin sahibi ve her dileğin nihayeti de Sensin.” Aşura günü İmam\'ın ashabının düşman ordusuna yaptıkları hitabelerin yanı sıra bizzat kendisi de hedefini açıklamak, ilahi mesajı ulaştırmak ve hücceti tamamlamak amacıyla defalarca düşman ordusunun karşısında durup tarihi hutbeler irad etmişlerdir. Ordusunun saflarını düzene soktuktan sonra İmam (a.s) atına binerek Ömer Sa’d’ın ordusunun karşısında durup ilk konuşmasını şöyle yaptılar: “Ey İnsanlar! Beni dinleyin; üzerime düşen sizlere öğüt ve nasihatimi dinlemedikçe ve bu bölgeye gelmemin sebebini öğrenmedikçe savaş hususunda acele etmeyin. Eğer delilimi kabul edip, sözümü tasdik eder de bana hak verirseniz, saadet yolunu bulmuş olursunuz ve savaş için de hiç bir sebep kalmaz. Eğer delilimi kabul etmezseniz; yaptığınız işin daha sonra gam ve üzüntünüze sebep olmaması için dostlarınızı bir araya toplayıp düşünüp taşının ve sonra hakkımda aldığınız kararı uygulayın. Bana göz açtırmayın. Şüphesiz benim yardımcım Kur’an’ı indiren Allah’tır, salih kulların yardımcısı O’dur. Ey Allah’ın kulları! Allah’tan korkun, dünyaya karşı ihtiyatlı davranın; eğer bütün dünya bir kişiye kalacak veya bir kişi orada sürekli kalacak olsaydı, peygamberler bâki kalmaya daha layıktı, rızaları celbedilmeye daha evla ve böyle bir hükme daha uygun olurlardı. Ancak Allah Teâlâ dünyayı fani olmak için yaratmıştır; yenileri eskir, nimetleri zail olur, sevinci ise kararır (gam ve üzüntüye dönüşür). Dünya engebeli bir menzil ve geçici bir evdir.Öyleyse ahiretiniz için azık toplayın; en güzel azık ise sakınmaktır; Allah’tan sakının ki kurtuluşa eresiniz. Ey insanlar! Allah Teâlâ dünyayı, ehlini halden hale sokan fena ve zeval yurdu kıldı. Aldanan kimse, dünyaya aldanan ve bedbaht kişi de, ona bağlı olan kimsedir. O halde sakın bu dünya sizi aldatmasın. Dünya kendisine itimat edenin ümidini kestiği gibi, tamah edenlerin de umudunu boşa çıkarır. Sizin bir iş için toplandığınızı görüyorum; bu işle Allah’ı gazaplandırdınız. Derken, Allah da rahmetini sizden çevirdi ve size azabını gerekli kıldı. Rabbimiz ne güzel bir râbdır, siz ise ne kötü kullarsınız. Allah\'ın emrine uymaya ikrar ettiniz ve elçisi olan Hz. Muhammed’e de iman ettiniz. Ama daha sonra torunlarını ve Ehl-i Beyt’ini öldürmek için saldırıya geçtiniz. Şeytan sizin çevrenizi kuşatmıştır; böylelikle de size yüce Allah’ı hatırlamayı unutturmuştur. Allah sizi ve dileğinizi helak etsin. Biz, Allah’tanız ve şüphesiz O’na dönücüleriz.” İmam (a.s) daha sonra şöyle buyurdular: “Bunlar inandıktan sonra kafir olanlardır. Bu zalim kavim Allah’ın rahmetinden uzak olsun” İmam Hüseyin (a.s) hutbenin üçüncü bölümünde kendini tanıtarak onlara şu şekilde nasihat ve öğüt verdiler: “Ey insanlar! Soyumu söyleyin, ben kimim? Sonra kendinize gelin, nefsinizi kınayın. Bakın, beni öldürmeniz, hürmetimi gözetmemeniz size caiz midir? Ben, Peygamberinizin kızının oğlu değil miyim? Ben, Peygamberinizin vasisi ve amcası oğlunun oğlu değil miyim? Ben, herkesten önce Allah’a iman eden ve Peygamber’in risaletini tasdik eden kimsenin oğlu değil miyim?Seyyid-uş Şüheda olan Hamza, babamın amcası değil midir? Cafer-i Tayyar amcam değil midir? Peygamber’in benim ve kardeşim hakkındaki: “Bu ikisi cennet gençlerinin efendileridir” sözünü duymamış mısınız? Eğer sözümü tasdik ederseniz, bu söylediğim sözler bir gerçektir. Allah’a andolsun ki, Allah Teâlâ’nın yalancıya gazab ettiğini ve uydurduğu sözün zararını kendisine çevirdiğini bildiğim günden beri yalan söylemiş değilim. Eğer beni yalanlarsanız şimdi Müslümanların arasında Peygamber’in ashabından olan kimseler mevcuttur; bunu onlardan soracak olursanız size söylerler. Cabir b. Abdullah-i Ensari, Ebu Said-i Hudri, Sehl b. Sa’d-is Saidi, Zeyd b. Erkam ve Enes b. Malik’ten sorun, öğrenin; şüphesiz onların hepsi, Resulullah’ın benim ve kardeşimin (Hasan’ın) hakkında buyurduğu sözü duymuşlardır. Bu sözler, sizi kanımı dökmekten alıkoymuyor mu?” Bu arada Şimr b. Zil Cuşen bağırarak dedi ki: “O kalbiyle değil de diliyle Allah\'a ibadet ediyor, ne söylediğini bilmiyor” Habib b. Mezahir İmam’ın (a.s) ordusunun adına ona şöyle cevap verdi: “Hayır, Allah’a diliyle ibadet eden ve tam bir sapıklık içerisinde olan sensin. Evet, ben çok iyi biliyorum ki sen mevlam Hüseyin’in (a.s) buyurmuş olduğu şeyden korkmuyorsun. Çünkü Allah, pâk olmayan kalbini mühürlemiş, taş gibi yapmıştır.” Daha sonra İmam (a.s) sözlerine şöyle devam etti: “Ben ve kardeşim hakkında Peygamber\'in buyurduğu bu sözde şüpheniz varsa benim Peygamberinizin kızının oğlu olduğumda da mı şüphe ediyorsunuz? Allah’a andolsun ki, doğu ve batı arasında(bütün dünyada), sizin ve dışınızdakiler arasında da Resulullah’ın benden başka torunu yoktur. Yazıklar olsun size! Acaba öldürdüğüm bir kimse veya zayi ettiğim bir mal ya da (size vurduğum) bir yara karşılığında mı beni cezalandırmak istiyorsunuz?\" İmam Hüseyin’in (a.s) sözü bu noktaya varınca Kufe ordusu tam bir sessizlik içerisinde idi ve onlardan bir tepki ve cevap müşahede etmiyordu. Sonra kendisini davet eden ve Ömer-i Sa’d ordusu içerisinde olan ünlü kişilerden birkaçına hiteben şöyle buyurdu: “Ey Şebes b. Rib’i, ey Haccar b. Ebcer, ey Kays b. Eş’as ve ey Yezid b. Haris! “Meyvalarımız yetişmiş, çevremiz (bağ ve bahçelerimiz) yeşermiştir ve senin emrinde olacak donanmış bir ordu da hazırdır” diye mektup yazan siz değil miydiniz?! Söz ve ahdinizi unuttunuz mu?” Onlar: “Biz böyle bir şey yazmadık” diye İmam’ın sözlerini inkâr ettiler. İmam: “Hayır! Vallahi siz böyle yazdınız\" dedi. Bu arada Kays b. Eş’as yüksek bir sesle: “Biz senin ne dediğini bilmiyoruz. Niçin amcan oğlu Yezid’e biat etmiyorsun? Biat ettiğin takdirde sana karşı istediğin gibi davranılacak ve sana en ufak bir zarar bile gelmeyecektir.” dedi. İmam Hüseyin (a.s) ona cevaben buyurdular ki: “Ey Kays! Sen Haşimoğulları’nın Müslüm’ün kanından başka bir kan mı senden istemelerinden korkuyorsun? Hayır, Allah’a andolsun ki, ben onlara zillet elini vermeyeceğim ve köleler gibi de onların önünden kaçmayacağım… Rabbimiz olan Allah’a sığınırım.” Bu arada Kufe ordusu İmam\'ın sözlerine mızrak ve ok atarak cevapverdiler. İmam (a.s) ise bineğinden inerek bineğin yularını Akabet b. Sem’an’a verdi ve geriye döndülir. Sonra Küfür ordusundan olan Abdullah b. Havze-i Temimi ileri çıkıp İmam’ın ashabına hitaben yüksek bir sesle: Hüseyin sizin aranızda mı? diye sordu. İmam’ın (a.s) ashabından birisi: “Evet, Hüseyin buradadır. Ne istiyorsun?” diye cevap verdi. Abdullah b. Havze İmam’a hitaben şöyle dedi: Ey Hüseyin! Seni cehennemle müjdeliyorum!” İmam Hüseyin (a.s): “Yalan söyledin; çünkü ben bağışlayıcı, kerim, itaat edilen ve şefaat kabul eden Allah’a doğru gidiyorum; sen kimsin?” buyurdular. Abdullah: “Ben Havze’nin oğluyum” dedi. Bunun üzerine İmam ellerini kaldırarak şöyle dua ettiler: “Allah’ım, onu cehenneme götür.” Abdullah b. Havze İmam’ın bu duasına öfkelenerek atını İmam\'a doğru mahmuzladı. Atın ayağı bir taşa takılması sonucu Abudullah b. Havze yere yıkıldı ve ayağı eyerin üzengisine takıldı. At ürkerek onu arkasında sürükledi ve çöldeki taşlara çarparak bedeni parçalanmış ve yarı canlı bir halde ateş yakılmış olan bir çukura attı. Ömer b. Sa’d’ın piyade birliklerinin başında hareket eden Mesruk b. Vali-i Hazremi bu manzarayı görünce geri dönerek kendi ordularına ulaştı ve şöyle dedi: \"Hayır; Allah’a andolsun, ben hiç bir zaman Resullulah’ın Ehl-i Beyti’yle savaşmayacağım. Çünkü onların Allah katında yüce makamları ve değerleri var.” Daha sonra Zuheyr b. Kayn İmam’ın yanına gelerek Kufelilerle konuşmak için izin istedi. İmamZuheyr’e izin verdi. Zuheyr Ömer b. Sa’d’ın ordusunun karşısında durarak yüksek sesle şöyle dedı: “Ey Kufe halkı! Sizi Allah’ın azabından sakındırıyorum; Müslüman\'ın Müslüman kardeşine nasihat etmesi gerekir ve bu ana kadar bizler din kardeşiyken ve aramıza kılıç girmemişken, bu bağı kesmeyelim. Ancak aramıza kılıç girdiğinde biz bir ümmet ve siz de başka bir ümmet olacaksınız. Bilin ki, Allah Teâlâ biz ve sizi Resulullah’ın Ehl-i Beyt’iyle deniyor ki nasıl tutum takınacağımız ortaya çıkıversin. Ben, Yezid ve Ubeydullah b. Ziyad gibi azgınlara itaat etmekten sakınmanızı ve Resulullah’ın evlatlarına yardım etmenizi istiyorum. Aksi durumda çok geçmeden gözleriniz yuvalarından çıkaracak, el ve ayaklarınızı bağlayacak ve bedenlerinizi hurma ağaçlarına asacaklardır.” Ömer b. Sa’d\'ın ordusu ona çirkin sözler söyleyerek Hüseyin ve yaranlarını öldürüp veya İbn-i Ziyad’a teslim etmedikçe bu savaştan vazgeçmeyeceklerini ifade ettiler. Zuheyr dedi ki: “Vallahi Fatıma’nın (s.a) evlatları, Sümeyye’nin çocuklarından dostluğa daha layıktırlar. Onlara yardım etmiyorsanız, bari savaştan uzak durun.” Bu sırada Şimr Zuheyr’e doğru bir ok atarak dedi ki: “Sus, Allah sesini kessin. Boş laflarınla bizi yordun.” Zuheyr cevap olarak Şimr’e hitaben şöyle dedi: “Ey Şimr! Ben seninle konuşmuyorum; çünkü sen insan değilsin. Senin Kur’an’dan doğru dürüst hatta bir ayet bile bildiğini sanmıyorum. Kıyamette seni rezillik ve cehennem ateşiyle müjdeliyorum.” Şimr: “Çok geçmeden Allah seni ve imamınıöldürecektir.” Zuheyr: “Beni ölümle mi korkutuyorsun? Allah’a andolsun Hüseyin\'in yanında ölmek benim için sizinle ebedi yaşamaktan daha iyidir.” Tekrar orduya hitap ederek dedi: “Ey Allah’ın kulları! Dikkatli olun bu alçak adam sizi dinden çıkarmasın. Vallahi Muhammed\'in şefaati onun evlatlarını ve yardımcılarını kılıçtan geçirip öldürenlere ulaşmayacaktır.” İmam Hüseyin’in (a.s) ashabından birisi Zuheyr\'e dedi ki: “Ey Zuheyr! Sen Firavunoğulları’nın mümini gibi onları nasihat ettin. Allah seni mükâfatlandırsın.” Sonra abid, zahid bir kişi olan, meşhur Kur’an karilerinden sayılan ve kavmi arasında yüce bir makamı olan Bureyr b. Huzayr Kufelilere nasihat etmek için İmam Hüseyin’den (a.s) izin istedi. İmam izin verince, Bureyr savaş meydanına giderek şöyle dedi: “Allah, halkı diniyle müjdelemek, hidayet ederek kendisine davet etmek ve insanların yolunu aydınlatan yanan bir ışık olması için Muhammed’i peygamber olarak gönderdi. Bunlar peygamberin evlatlarıdırlar; hangi hakla suyun yolunu onlara kapadınız. Kufeliler: “Ey Bureyr! Bitir sözünü. Vallahi Hüseyin hiç bir kimsenin susuz kalmadığı bir şekilde susuz kalacaktır.” Bureyr sözlerine şöyle devam etti: “Ey insanlar! Muhammed\'in mesajının izleri sizin aranızdadır ve bunlar Peygamber\'in Ehl-i Beyt’idirler; o halde onlara nasıl davranacağınıza bakın.” Kufeliler: “Hüseyin Ubeydullah b. Ziyad’ın emrine teslim olsun, sonra nereye isterse gitsin.” Bureyr: “Vay halinize ey Kufeliler! İmamım Hüseyin’e gönderdiğiniz mektuplarda can vermeyehazır olduğunuzu yazdığınızı unuttunuz mu? Şimdi Hüseyn ve ashabı davetinize olumlu cevap vererek sizlere yardıma koştu; onları İbn-i Ziyad’a mı teslim edeceksiniz? Resulullah’ın evlatlarına böyle mi davranıyorsunuz? Ne kadar alçak insanlarsınız sizler?! Allah Teala kıyamette sizleri susuz bıraksın.” Bu sırada Kufelilerden birisi: “Ey Bureyr! Neden bahsettiğini bilmiyoruz.” dedi. Bureyr: “Gerçek yüzünüzü bana gösterip sizleri daha iyi tanımamı sağlayan ve beni aydınlatan Allah’a şükür ediyorum.\" dedi ve: \"Allah’ım; ben bu kavmin yaptıklarından uzağım ve sana sığınıyorum. Allah’ım bu insanların yaptıklarıyla senin karşında hazır olduklarında baş aşağı oluncaya kadar sürekli onlara bela ver ve gazap et.” diye dua etti. Bureyr’in sözleri buraya ulaşınca Kufeliler onu oklarına hedef ettiler ve Bureyr kendi safına geri döndü. Daha sonra İmam Hüseyin (a.s) atını ileri sürerek Kufelilerin karşısında durdu ve elindeki Kur’an’ı başının üzerine bırakarak şöyle buyurdu: “Ey İnsanlar! Bizimle sizin aranızda Allah’ın kitabı ve ceddim Resulullah’ın sünneti hakem olsun. Bilmiyor musunuz ki, üzerimdeki gömlek, elimdeki bu kılıç ve kalkan Resulullah’a aittir.” Kufeliler İmam’ın sözlerini doğruladılar. İmam: “Ey Kufe halkı! Öyleyse sizi benimle savaşa sürükleyen şey nedir?” Kufeliler: Emir Ubeydullah b. Ziyad’a itaat etmek. İmam (a.s): “Böyle bir kişiye biat eden ve kılıçlarını bize çeken, Allah’ın düşmanlarının dostları olan, aranızda ne bir adaleti uygulayacak ve ne de kendilerine yeni bir ümit bağlayabileceğinizkimselere destek olan sizlerin elleri kesilsin. Zalimlerin kılıcının sizlere hükmettiği ve zalimlerin zulümlerinin yeryüzünü kuşattığı bir durumda Resulullah’ın Ehl-i Beyt’inden yüz çevirdiniz. Yazıklar olsun size; Allah’ın kitabını unuttunuz ve buyruklarını tahrif ettiniz. Sizler şeytanın izleyicisi olan günahkârlar grubunu izlemektesiniz. Resulullah’ın sünnetlerini söndürmektesiniz. Peygamber’in Ehl-i Beyt’i olan bizleri bıraktınız ve bize uymadınız. Vallahi ahdinden dönmek sizin eskiden beri süre gelen âdetinizdir. Yaşantınızın temeli bunun üzerine kurulmuştur. Doğrusu ahdinden dönmek sizin benliğinizde kök salmıştır. Ve onun meyvesi bize acı ve gasıplara ise tatlıdır. Bilin ki, İbn-i Ziyad beni, savaşla zillet arasında bırakmıştır (bu ikisinden birini seçmek durumunda bırakmıştır) ve biz zillete boyun eğmeyiz. Çünkü Allah Teâlâ, Resul\'u, müminler, temiz kimseler ve zamanın izzetli kimseleri bu alçaklığı ve zilleti bizim için hoş görmezler. Bizim, zamanın zalimlerinin itaatini, yiğitlerin katilgahına tercih etmemizi kabul etmezler. Şimdi ben, Ehl-i Beytim ve sayıları az olan dostlarımla Allah yolunda kıyam etmiş ve şehadeti canıma satın almışım. Ey insanlar! Allah’a andolsun bundan sonra süvarinin bineğe binerek meydanda gezdiği süre miktarınca dünyada kalırsınız. Bu sözü babam, ceddim Resulullah’tan bana nakletti. Şimdi ey Hür kendi işinize bakın ve toplanarak işi bitirin. Ancak bilin ki Hüseyn’in ümidi ancak yüce Allah’adır. Çünkü hayatı Allah’ın kudreti elinde olmayan kimse yoktur. Doğrusu benim Allah’ım sırat-ı müstakim üzeredir.\" Sonra İmam Resulullah’ın büyük sahabesiFervet b. Mesik-i Muradi’nin şu şiirlerini okudular: Ey millet, eğer biz sizi yenersek bu bizim şanımızdır. Ve eğer yenilirsek bilin ki yenilmiş değiliz Eğer öldürürsek zafer bizimdir Ve eğer öldürülürsek yine zafer bizimdir. Biz korkak insanlar değiliz Biz dünyanın cesurlarının efendileriyiz. Öldürülürsek şehadet ve fedakârlık günümüz gelmiştir. Doğrusu ölüm pençelerini bir halkın üzerinden çekip diğerlerinin üzerine doğru uzatır. Geçmişler geçip gittikleri gibi bugün de bizim ve dostlarımızın geçip gideceğimiz gündür. Dünyanın efendileri diri kalsalardı biz de mülk ve melekûtun efendileri olduğumuz için diri kalırdık. Ve eğer dünyanın yiğitlerinin yolları ebedi hayata vardıysa Yiğitlik hükmüyle ebedilik yolu herkesten önce bize açıktır. Daha sonra İmam (a.s) dua için ellerini kaldırarak şöyle dua etti: “Allah’ım; bu kavme bir damla yağmur yağdırma ve asrın zalimlerini onlara egemen kıl ve Sakafi gencini onlara musallat et ki dönemin zillet ve ölüm şarabını onlara içirsin. Doğrusu onlar yalan konuşmuş, ahitlerini bozmuşlar. Ve Sen iyice biliyorsun ki biz Sana tevekkül etmişiz ve şüphesiz dönüşümüz Sanadır.” Sonra İmam (a.s) Ömer b. Sad’a hitaben buyurdu ki: “Ey Ömer! Gerçekten beni öldürmekle Rey ve Gorgan’ın emiri mi olacağını sanıyorsun? Allah’a andolsun ki bu makama ulaşamayacaksın ve bir yarar elde edemeyeceksin, bu kesin bir vaaddır. Şimdi elinden geleni yap. Şüphesiz benden sonra yüzüngülmeyecek. Kufe çocuklarının senin başınla oynadıklarını ve onu taşlarına hedef aldıklarını görür gibiyim.” Ömer b. Sa’d İmam’ın bu sözlerini duyunca öfkeyle ordusuna geri döndü. Ömer b. Sa’d’ın yanında olan ve İmam’ın sözlerini duyan Hür b. Yezid-i Riyahi Ömer b. Sa’d’a dedi ki: “Ey Sa’d’ın oğlu! Gerçekten sen Hüseyin ile savaşmak mı istiyorsun?” Ömer Sa’d: “Evet; vallahi bu savaşın en küçük sonucu baş ve elleri kesmektir.” Hür: “Acaba Hüseyin’in senin hakkında dediği şeyler üzerinde iyice düşündün mü?” Ömer Sa’d: “Evet; şüphesiz iş benim elimde olsaydı kabul ederdim, ancak emirin İbn-i Ziyad savaşa ısrar ediyor ve bu hususta benim hiç bir yetkim yoktur.” Hür, Ömer Sa’d’ın ordusundaki diğer askerlere bakıverdi ve yanında Kurrat b. Kays’ın olduğunu gördü. Ona sordu ki: “Ey Kurrat! Atına su verdin mi?” Kurrat: “Hayır, ey Hür.” Hür: “Onu sulamak istemiyor musun?” Hürr\'ün konuşmaları Kurrat’ı kuşkulandırdı ve Hürr’ün kendisini savaştan uzaklaştırmak istediğini ama kimsenin bunu fark etmesini istemediğini sandı. Hür atını İmam Hüseyin’in ashabına doğru sürdü. Bu arada Muhacir b. Avs onu görünce şöyle feryat etti: “Ey Hür! İmam Hüseyin’in ordusuna mı saldırmak istiyorsun?” Hürr’ün bütün vücudunu titreme sardı ve rengi kaçtı. Hürr’ün bu durumunu görünce Muhacir: “Vallahi, banaKufe’nin en cesur yiğidi kimdir diye soracak olsalardı senden başka kimseyi göstermezdim. Bu halin nedir?” dedi. Hür: “Ey Muhacir: Ben kendimi cennetle cehennem arasında görüyorum ve ben bu ikisinden birini seçmek zorundayım. Vallahi kesilsem ve öldürülsem bile cennetten başka bir şeyi seçmeyeceğim.” dedi. Daha sonra da İmam Hüseyin’in ashabına doğru ilerledi ve İmam Hüseyin’in ve ashabının yüzüne bakmaktan utanır bir halde başını önüne eğerek kendi kendine şöyle dedi: “Allah’ım; sana yöneldim ve yaptıklarımdan tövbe ediyorum. Tövbemi kabul buyur. Doğrusu ben senin velilerinin kalbini incittim; Peygamber\'inin evlatlarını avare ettim.” Sonra da Hz. Hüseyin\'e hitaben: “Ya Eba Abdullah! Ben yaptıklarımdan pişmanım. Tövbem kabul olur mu?” dedi İmam Hüseyin: “Evet, Allah tövbeni kabul eder ve günahlarını bağışlar.” buyurdular. Hür: “Sizinle savaşmak için Kufe’den dışarı çıktığımda bir ses duymuştum biri bana seslenerek dedi ki: “Ey Hür! Seni cennetle müjdeliyorum.” Kendi kendime düşündüm ve dedim ki: “Yazıklar olsun Hürr’e! Resulullah’ın evladıyla savaşmaya gittiğinde cennetle müjdeleniyor.” İmam: “Doğrusu iyilik sana yönelmiştir. Allah sana hayırlı mükâfat versin.” Daha sonra Hür İmam\'dan Kufelilere konuşmak amacıyla savaş alanına gitmek için izin istedi. İmam (a.s) Hürr’e izin verdi. Hür meydana çıkarak yetkin bir sesle şöyle dedi: “Ey Kufe halkı! Anneniz size matem tutsun. Resulullah’ın evladını davet ettiniz ve canlarınızı onun yolunda feda edeceğinizisöylediniz. Ve şimdi size gelmişken onu aranıza almış ona kılıç çekmişsiniz ve esirler gibi özgürlüğünü elinden almış ve suyun yolunu ona kapamışsınız?! Peygamber\'inizin evlatlarına böyle mi davranıyorsunuz; ne kadar da kötü bir halksınız sizler! Susadığınızda Allah size su vermesin.” Bu sırada Ömer Sa’d’ın piyade birliklerinden bir grubu Hürr’ün üzerine yürüdüler. Hür geri dönerek İmam Hüseyin’in yanında yer aldı. Çünkü İmam Hüseyin ashabını savaşı başlatmaktan sakındırıyordu. Bu arada Şimr b. Zil Cuşen öne atılarak şöyle dedi: “Kız kardeşimin çocukları neredeler? Abbas ve kardeşleri neredeler?” Onlar Şimr’e cevap vermekten sakındılar. İmam: “Kâfir bile olsa ona cevap verin.” buyurdular. Dediler ki: “Ne istiyorsun, ey Şimr?” Şimr: “Ey kız kardeşimin çocukları! Size eman aldım. Kendinizi helakte atmayın ve emirimiz Yezid’in emrine teslim olun.” İmam Hüseyin’in kardeşi Ebul Fazl Abbas dedi ki: “Allah’ın laneti sana ve aldığın emana olsun. Resulullah’ın evladı emanda olmadığı halde bize eman mı veriyorsun?! Bizden lanetlenmiş kimselerin emrine mi teslim olmamızı istiyorsun?! Amellerin ne kadar kötü ve ne kadar alçak bir düşüncen var, ey Şimr!” Sonra Ömer b. Sa’d yayına bir ok taktı ve İmam Hüseyin’in ordusuna doğru ilerleyerek ilk oku atıp şöyle dedi: Şahid olun ki, Hüseyin ve ashabına ilk oku atan benim; emir Ubeydullah’ın yanında buna tanıklık yapın. Küfür ordusu komutanının bu hareketinden sonra her taraftan İmam Hüseyin ve ashabı üzerineoklar yağmur gibi yağmaya başladı ve ashaptan ok isabet etmeyen kimse kalmadı. İmam: “Ey yaranlarım! Kalkın. Allah sizi hayırla mükâfatlandırsın. Kaderimizde olan şehadete doğru yürüyün. Doğrusu bu oklar Kufe halkının elçileridirler.” İmam’ın ashabı küfür ordusuna karşılık vermek için saldırıya geçti. Böylece savaş başladı ve bir süre devam etti. Bu saldırı sona erip ortalık yatışarak toz toprak çöktüğünde İmam (a.s)\'ın ashabından 50 kişi şehid olmuştu. Gürültü yatıştıktan sonra Ziyad b. Ebi Süfyan’ın kölesi Yesar ve Ubeydullah b. Ziyad’ın kölesi Salim meydana çıkarak Habib b. Mezahir ve Bureyr b. Huzayr’i savaşa davet ettiler. Bu sırada cesur, yiğit, uzun boylu ve güçlü bir şahıs olan Abdullah b. Umeyr-i Kelbi onlarla savaşmak için İmam’dan izin istedi. Ebu Abdullah (İmam Huseyn) (a.s) ona izin vererek buyurdular ki: “Ben onu (Abdullah b. Umeyr’i) tecrübeli bir savaşçı biliyorum.” Salim ve Yesar onun kim olduğunu sormaları üzerine Abdullah recez okuyarak kendisini tanıttı. Onlar: “Biz seni tanımıyoruz. Zuheyr, Bureyr veya Habib meydana çıksın.” Abdullah, Yesar’a hitaben, “Benimle savaşmaktan mı çekiniyorsunuz diyerek” kılıçla ona saldırdı. Salim Abdullah’ın Yesar’la savaşmakta olduğunu görünce arkadan ona saldırdı. Abdullah’ın dostları, arkanı gözetle diye bağırdılar. Salim kılıcını indirdi. Abdullah bu darbeyi sol eliyle karşılayınca parmaklarını kaybetti. Sonra Abdullah, Salim’i de cehenneme gönderdikten sonra İmam’ın yanına döndü. İmam (a.s)\'ın yanına yaklaştığında eşi çadırlardandışarı çıkarak dedi ki: “Anam, babam sana feda olsun ey Abdullah. Savaş meydanına dön, kendini Resulullah’ın (s.a.a) yakınlarına ve evlatlarına feda et. Allah’a andolsun birlikte şehid oluncaya kadar seni yalnız bırakmayacağım.” Abdullah: “Biraz önce beni savaştan alıkoymak istiyordum. Ne oldu ki, şimdi kendin de meydana gitmek istiyorsun.” Abdullah’ın eşi: “Beni kınama. Şimdi İmam’dan duyduğum bir söz kalbimi yaktı.” Abdullah: “Ne duydun İmam’dan?” Abdullah’ın eşi: “Biraz önce çadırların arasında durmuştum. Birden İmam’ın şöyle buyurduğunu duydum: “Benim dostlarım ne kadar da az.” Abdullah: “Ya Eba Abdullah, ey mevlamız; dedi emredin eşim çadırlara geri dönsün.” İmam: “Allah, Resulullah\'ın evlatlarının yardımına koşan sizleri hayırla mükâfatlandırsın. Ey Ümm-ül Veheb! Çadırına dön. Allah Teâlâ kadınlardan cihadı kaldırmıştır.” dedi. Ömer b. Halid-i Seydavi kölesi Sa’d’le, Cabir b. Haris ve Mucammi b. Abdullah-i Aizi birden yerlerinden fırlayarak topluca Kufelilere saldırdılar ve Ömer b. Sa’d’ın ordusunun ön saflarını yararak ordunun kalbine doğru ilerleyip onlardan birçoğunu öldürdüler. Ömer Sad’ın ordusundan bir grup onları ablukaya aldılar ve İmam’ın diğer ashabından ayırdılar. İmam (a.s) kardeşi Abbas’a onlara yardım etmesini emretti. Ebul Fazl Abbas bir arslan gibi küfür ordusuna saldırdı ve yaralanan dostlarını kurtardı. İmam’ın (a.s) bu fedaileri bir kez daha cesurca saldırarak şeytan ordusundan onlarcasını cehenneme gönderdiler ve nihayet şehid oldular. Buesnada İmam Hüseyin (a.s) eliyle mübarek sakalını tutarak şöyle buyurdular: “Allah’a andolsun ki, kanıma boyandığım halde rabbime kavuşuncaya kadar ben onların isteklerine teslim olmayacağım.” Daha sonra İmam Kufelilere hitaben şöyle buyurdu: “Acaba aranızda feryadımıza yetişip bize yardımda bulunacak bir kimse yok mudur? Acaba Resulullah’ın haremini (Ehl-i Beyt’ini) savunacak birisi yok mudur?” Bunun üzerine Ehl-i Beyt kadınlarının ağlama sesleri yükseldi. Ömer Sa’d’ın ordusu arasında bir kargaşalık baş gösterdi. İmam\'ın yardım istediğini duyan ve Kufe ordusundan olan Sa’d b. Haris-i Ensari kardeşiyle birlikte pişman olup küfür ordusuna saldırarak şeytan izleyicilerinin birçoklarını kanlarına boyadıktan sonra kendileri de şehid oldular. Böylece İmam’ın ashabı gittikçe azalmaya ve şehidlerin sayısı çoğalmaya başladı. Daha sonra savaş ferd ferd olarak sürdü ve İmam Hüseyin’in ashabından her biri Kufelilerden birçoğunu cehenneme gönderdi. Amr b. Haccac yüksek bir sesle Kufelilere, “Ey Kufeliler! Kimlerle savaştığınızı biliyor musunuz? Bunlar, karşılarına çıkan herkesi öldüren savaşçılardır. Bunları taş yağmuruna tutun ve işlerini bitirin” diye hitap etti ve hemen peşinden komutası altındaki askerlerle İmam Hüseyin’in ordusunun sağ koluna saldırdı. İmam Hüseyin’in (a.s) ashabı dağ gibi onların karşısında direniş gösterip onlardan kalabalık bir grubu öldürdüler. Komutanları geri çekilme emri verdiler. İmam Hüseyin’in (a.s) ashabı onları ok yağmuruna tuttu. Bu esnada Amr b. Haccac, Abdullah-i Beceli’yle birlikte tekrar saldırıya geçti. Havaya yükselen toz toprakyatışınca İmam Hüseyin’in (a.s) ashabı, Müslim b. Avsece’nin yere düştüğünü gördüler. Müslim b. Avsece dönemin en cesur yiğitlerindendi. İmam Hüseyin’in elçisi Müslim b. Akil Kufe’ye geldiğinde O mal ve para toplayıp teçhizat almada ve halktan biat toplamada onun vekiliydi. Ve yine Tasua günü akşam İmam Hüseyin “Ben biatımı sizin üzerinizden kaldırdım; kalkın gidin” buyurunca, Müslim b. Avsece İmam’a şöyle demişti: “Ey Resulullah’ın torunu! Seni bırakarak nasıl gidebiliriz? Bu durumda Allah’a ne cevap veririz? Hayır, vallahi mızrağımı düşmanların göğsünde kırıncaya kadar ben sizden ayrılmam ve elimde kılıç olduğu müddetçe düşmanlara saldırırım. Silahım olmazsa onlarla taşla savaşırım. Allah’a andolsun, biz Peygamber’in hürmetini gözettiğimizi yakîn edinceye kadar sana yardım etmekten vazgeçmeyeceğiz. Allah’a andolsun, ben senin yolunda yetmiş kere öldürülür, sonra dirilir, tekrar öldürülerek yakılırsam ve külümü yele savururlarsa yine sizden ayrılmam. Oysa şimdi sadece bir kere şehid olacakken sizi nasıl bırakabilirim ve ondan sonra ebedi keramet ve saadete ulaşacağım.” Bu özelliğe sahip olan Müslim b. Avsece şimdi kanlara boyanmıştı. İmam Hüseyin ve Habib b. Mezahir onun başucuna geldiler. İmam onun hakkında dua ederken Habib b. Mezahir de şöyle diyordu: “Seni bu halde görmek bana zordur, ama seni cennetle müjdeliyorum. Müslim hayatının son anlarında zayıf bir sesle, Allah Teâlâ seni de iyi bir müjdeyle müjdelesin.” dedi. Habib: “Ey Müslim! Senden sonra sağ kalacak olsaydım bana vasiyet etmeni ve dileğini yerine getirmeyi isterdim.Ancak biliyorum ki böyle bir fırsat yoktur ve yakında ben de sana kavuşacağım.” Müslim: “Ey Habib! Tek vasiyetim şudur ki, kesinlikle İmam Hüseyn’e yardım etmekten vazgeçme ve hayatta olduğun sürece ona yardım et.” Bu sözlerden sonra Müslim gözlerini kapayarak canını Allah\'a teslim etti. Bunun üzerine İmam şu ayeti okudu: “Mü\'minlerden öyle kimseler vardır ki, Allah ile yaptıkları ahde sadakat gösterdiler, onlardan kimi adağını gerçekleştirdi, kimi de beklemektedir. Onlar, hiç bir değişme ile (sözlerini) değiştirmediler.”(Ahzab/23) Ömer b. Sa’d’ın askerleri, “Müslim b. Avsece’yi öldürdük” diye haykırıyorlardı. Ansızın Şibes b. Rib’i şöyle seslendi: “Ey insanlar! Ananız sizin yasınızı tutusun. Müslim gibi birisi öldürülür de siz sevinir misiniz? Yazıklar olsun size! Müslümanlar arasında onun ne kadar büyük bir makamı olduğunu bilmiyor musunuz? Allah’a andolsun savaşlarda müşrikler onun kılıcı önünden kaçarlardı ve tek başına öyle bir yiğitlik gösterirdi ki bütün orduyu hayrete düşürdü.” Yine Ömer Sa’d’ın ordusu ilk önce İmam Hüseyin’in ordusunun sağ koluna saldırdı. Bu saldırıyı defederken Abdullah b. Umeyr-i Kelbi şaşırılacak bir direniş gösterdi ve tek başına onların içine dalarak birçoklarını kılıçtan geçirdi. Sonra Hani b. Semit-i Hazremi adındaki düşman askeri kılıçla Abdullah’ın sağ kolunu ve bir diğeri de onun ayağını kesti. Böylece Abdullah b. Umeyr esir düştü, esir düşer düşmez düşmanlar onu, ordunun gözü önünde mızrak vekılıçlarla bedenini paramparça ederek şehid ettiler. Çadırlarda bulunan eşi Ümm-ü Veheb katlığâha gidip kocasının cansız bedeninin yanına oturup yüzünün kanını silerek dedi ki: “Ey Abdullah! Cennet sana mübarek olsun. Allah’tan bana da seninle birlikte cennette yer vermesini istiyorum.” Bu sahneyi gören Şimr kölesine bu kadını öldürmesini emretti. Köle Şimr’in emrini yerine getirerek bu fedakâr ve mümin kadını şehit etti; böylece Ümm-ü Veheb Aşura günü şehid düşen ilk kadın oldu. Daha sonra köle Abdullah’ın başını gövdesinden ayırarak onu İmam’ın çadırlarına doğru fırlattı. Abdullah’ın annesi oğlunun başını alıp öptükten sonra eline uzun bir sopa alarak düşmana saldırdı. Ama İmam onu geri çevirmelerini emretti ve ona şöyle buyurdu: “Geri dön. Allah günahlarını affetsin. Cihad kadınlardan kaldırılmıştır.” Şimr tekrar hücum etti. Zuheyr b. Kayn dostlarından on kişiyle birlikte ona karşı koyarak Şimr’in ordusunu geri püskürttü. Suvari birliklerin komutanı olan Kudret b. Kays askerlerinin bozguna uğradığını görünce Ömer b. Sa’d’dan yardım istedi. Ömer b. Sa’d bir birlik daha yardım gönderdi. İmam Hüseyin’in ashabı yiğitçe savaşarak küfür ordularını cehenneme gönderiyorlardı. Allah adamları omuz omuza vererek İmam ve Resulullah’ın Ehl-i Beyt’ini yüzük kaşı gibi aralarına alıp canlarını onlara feda ediyor, küfür ordularıyla Allah’ın dininin önderleri arasında uzun bir çelik duvar oluşturuyorlardı. Ömer b. Sa’d bu çelik engeli dağıtmak istiyor; ancak askerleri bunun başaramıyorlardı. Ömerb. Sa’d ansızın İmam Hüseyin’in çadırlarını yakmalarını emretti. Çadırlar ateş alınca kadın ve çocuklar korkarak çadırlardan dışarı çıktılar. Bu arada Ebu Şe’sa-i Kindi İmam’ın huzurunda Kufelileri oklarıyla cehenneme gönderiyordu. İmam onun hakkında şöyle dua etti: \"Allah\'ım; onun pazusunu güçlü kıl, oklarını hedefine ulaştır ve cennetle mükâfatlandır.\" Ebu Şe’sa Ömer Sa’d’ın askerlerinden birçoğunu öldürdükten sonra şehadete ulaştı. Öğle güneşi gökyüzünde parlayıp yakıcı ışınlarını Kerbela çölüne yansıtmaktaydı. Ebu Semame-i Saidi güneşe baktıktan sonra İmam Hüseyin’e hitaben arzetti ki: “Ey Eba Abdullah! Canım size feda olsun. Bu ordunun sana ve seninle savaşmaya yaklaşmış bulunduklarını görüyorum. Allah’a andolsun ben kanıma boyanıp sizin emrinizde ölmedikçe siz ölmeyeceksiniz. Şimdi son bir kez öğlen namazını sizinle birlikte kılmak istiyorum.” İmam gökyüzüne bakarak buyurdu ki: “Bize namazı hatırlattın; Allah seni zikir ehli olan namaz kılanlardan kılsın. Evet, şimdi öğle namazının ilk vaktidir. Düşmandan namaz kılmamız için savaşı durdurmalarını isteyin.” Kufe ordusuna geçici olarak ateşkes teklif edildiğinde, batıl ordusunun ileri gelenlerinden biri olan Husayn b. Numeyr şöyle dedi: “Sizin namazınız kabul değil.” Habib b. Mezahir-i Esedi ona cevaben şöyle dedi: “Ey Numeyr! Ey cahil Resulullah’ın evlatlarının namazlarının kabul olmayıp da senin namazının mı kabul olacağını sanıyorsun?!” Husayn b. Numeyr Habib’e hücum etti. Habib ileri çıkıp kılıçla onunbaşını yaralayarak attan yere düşürdü. Ancak arkadaşları onun yardımına koşup kurtardılar. Habib tekrar saldırarak onlardan 62 kişiyi cehenneme gönderdi. Bu arada Budeyl b. Sarim ona saldırarak yaraladı. Habib atından yere düştü. Kalkmak istediğinde Husayn b. Numeyr hücum ederek mübarek başını gövdesinden ayırdı. Yaşlı Habib’in şehid düşmesi Hz. Hüseyin’i çok üzdü. İmam, Habib’in başucuna gelerek buyurdu ki: \"Ben bu şehadetin hesabını Allah’a bırakıyorum.\" dedi ve sonra “inna lillah ve inna ileyhi raciun” ayetini okudu. Hür b. Yezid-i Riyahi Zuheyr b. Kayn’le omuz omuza vererek Ömer b. Sa’dın ordusuna hücum ettiler. Düşman onların birini çevrelediğinde diğeri muhasara halkasını parçalıyor arkadaşını düşmanın elinden kurtarıyordu. Bu arada Hür recez okuyarak şöyle diyordu: Doğrusu ben Hür’üm Sizleri kılıçtan geçiririm. Ve bu toprakta inen en üstün kimseye yardım ederim. Sizleri öyle öldürürüm ve bu yolda asla şüphe etmem. Hür\'rün atını hedef aldılar ve at aldığı darbeyle öldü. Hür piyade olarak savaşa devam etti. Düşman askerlerinden kırktan fazlasını öldürdükten sonra düşmanın piyade birliklerinden bir grubun saldırması sonucu ayakta duramayarak yere düştü. Bu sırada İmam\'ın (a.s) dostlarından bir kaçı onlara saldırarak, can vermek üzere olan Hür\'rün bedenini katligahın ortasından çadırlara doğru getirip şehidlerin bulunduğu çadırın önüne bıraktılar. İmam can vermekte olan Hür’rün yanına gelerek başını dizleriüstüne aldı ve yüzündeki kanlı toprakları temizleyerek şöyle buyurdular: “Ey Hür! Anne\'nin adını hür koyduğu gibi gerçekten sen hem bu dünyada ve hem de ahirette hürsün.” Daha sonra Ali b. Hüseyin onun hakkında şu şiirleri okudu: Hürr-ü Riyahi ne de iyidir! Mızraklarla çarpıştığında ne de sabırlıdır! Hür ne iyidir Hüseyin çağrıda bulunduğunda O zaman canıyla ne de fedakârlık edendir. Ya Rabbim! Onu cennete misafir kıl. Ve onu güzel hurilerle evlendir.1 İmam namaza durarak ashabıyla öğle namazını kılmaya başladı. Zuheyr b. Kayn ve Said b. Abdullah-i Hanefi okların İmam\'a (a.s) isabet etmemesi için İmam’ın önünde durarak göğüslerini siper ettiler ve İmam (a.s) namazı bitirince Said aldığı ağır yaralar yüzünden yere yıkıldı ve şöyle dedi: “Allah’ım! Âd ve Semud kavmini lanetlediğin gibi ahdini bozan bu insanları lanetle ve onlara azabını gönder. Allah’ım benim selamımı Peygamber’ine ulaştır.” Daha sonra İmam’a (a.s) bakarak dedi ki: “Ey Resulullah’ın (s.a.a) torunu sana karşı vazifemi yaptım mı?” İmam: “Evet, ey Said; sen cennete gidiyorsun ve bir saat sonra biz de senin yanında olacağız. Benim selamımı ceddim Resulullah’a ulaştır.” Daha sonra İmam (a.s) yaranlarına hitaben şöyle buyurdu: \"Ey benim dostlarım! Cennet sizin karşınızdadır ve onun kapıları sizin yüzünüze açık, nehirleri akmakta olup meyveleri yetişmiştir. Resulullah ve Allah yolunun şehidleri sizi beklemekte ve sizin geleceğinizi birbirlerine müjdelemekteler. Öyleyse Allah ve Resulünündinini himaye edin. Resulullah’ın Ehl-i Beyt’ini müdafaa edin. Allah sizleri affetsin.\" Daha İmam’ın sözleri bitmemişti ki Yezid b. Ma\'kel, Bureyr b. Huzayr’e hitaben şöyle dedi: “Ey Bureyr! Allah’ın size yaptıklarını nasıl değerlendiriyorsun?” Bureyr: “Allah’a andolsun ki O’ndan iyilikten başka bir şey görmedim. Beni hayır ve iyiliğe yöneltti; seni ise mahcup ve esir etti.” İbn-i Ma\'kel: “Yalan söylüyorsun, ey Bureyr! Beni Levzan’da birlikte hareket ettiğimizde mü\'minlerin emirinin Hz. Ali olduğunu söylediğini hatırlıyor musun?” Bureyr: “Evet, öyle söyledim ve şimdi de o sözlerimi tekrarlıyor ve senin sapıklardan olduğuna şehadet veriyorum. Şimdi gel mübahele edelim ve Allah’ın lanetini yalancıların üzerine kılalım.” Daha sonra Yezid b. Ma\'kel’le Bureyr b. Huzeyr ellerini kaldırarak Allah’tan yalancıyı lanet ve helak etmesini istediler. Sonra savaşmaya başladılar. Çok geçmeden Bureyr’in kılıcı Yezid’in başına inerek orada kaldı. Bureyr kılıcını Yezid’in başından çıkarmaya çalıştığı esnada Rıza b. Munkiz-i Abdi adında birisi ona hücum etti. Bureyr bir müddet savaştıktan sonra onu yere vurarak göğsünün üstünde oturdu. Rıza b. Munkiz akrabalarını yardıma çağırdı. Ka’b b. Cabir b. Ömer Bureyr’i öldürmek istedi. Afif b. Zuheyr b. Ebi Ahmed ona seslenerek dedi ki: Yazıklar olsun sana! Kimi öldürmek istediğini biliyor musun? O Kufe mescidinin karilerinin büyüğü Bureyr b. Huzeyr’dir. Onu kendi haline bırak. Ama Ka’b onun sözlerini önemsemedi ve Bureyr’in arkasına bir kılıç indirdi ve ikincidarbeyi Bureyr’in başına indirerek onu şehid etti. Ka’b eşiyle karşılaştığında eşi onu kınayarak dedi ki: Yazıklar olsun sana! Resulullah’ın evladına kılıç çekiyor ve Kufe karilerinin büyüğünü mü öldürüyorsun?! Allah’a andolsun bundan böyle seninle konuşmayacağım. Çünkü sen büyük bir cinayet işlemiş bulunmaktasın. Hanzele b. Es’ad-i Şibami düşman ordusuna nasihat etmeye başladı ve konuşmasını şu sözlerle tamamladı: “Ey insanlar! Ben sizin için Ahzab günü gibi azaplı bir günün ve Nuh, Âd ve Semud kavimlerinin başına gelenlerin sizin de başınıza gelmesinden korkuyorum; birbirinizi kınayacağınız ve o zaman artık Allah’ın sizi affetmeyeceği günden korkuyorum. Bilin ki, Allah’ın saptırdığı kimseyi hiç kimse hidayet edemez. Ey insanlar! Hüseyin’i bırakın ve onu öldürmeyin, aksi durumda Allah sizi büyük bir azaba duçar edecektir.” İmam (a.s) Hanzele’nin sözlerini duyunca ona hayır dua ederek şöyle buyurdu: “Allah sana rahmet etsin ey Hanzele. Onlar savaştan önce senin hak davetini reddederek kalkıp sana ve yaranına cevap verdiklerinde azabı hak ettiler. Ama şimdi salih kardeşlerini öldürdüler; artık onların hallerinin nasıl olacağı bellidir.” Hanzele: “Ey Resulullah’ın evladı! Doğru buyurdunuz; canım size feda olsun.” Daha sonra Hanzele meydana giderek şehid oluncaya kadar şavaştı. Abis b. Ebi Şebib-i Şakiri, Şia’nın meşhur âlim ve muhaddislerinden olan Şevzeb’e yaklaşarak şöyle dedi: “Ey Şevzeb! Bu gün ne düşünüyorsun?” Şevzeb: “Ne düşünmemi bekliyorsun.Öldürülünceye kadar Resulullah’ın evladının emrinde savaşacağım.” Abis: “Ben de senin hakkında böyle düşünüyorum. O halde şimdi İmam’ın huzuruna giderek izin iste ve savaşa git.” Şevzeb İmam’ın (a.s) huzuruna giderek izin aldıktan sonra meydana gitti ve şehid oluncaya kadar savaştı. Daha sonra Abis kendisi savaşa gitti. Abis’in savaşı hedef uğruna yapılan en büyük yiğitliğin bir örneğidir. Kerbela şehidleri savaşa gitmek istediklerinde İmam Hüseyin’in huzuruna giderek izin istiyor, vedalaşıyor, iman ve yiğitlikten bahsediyorlardı. Abis de diğer Kerbela şehidleri gibi İmam’ın huzuruna giderek şöyle dedi: “Ya Eba Abdullah! Benim yanımda yeryüzünde hiç kimse sizin kadar aziz ve sevgili değildir. Canımdan daha aziz bir şeyim olsaydı onunla sizi bu zulüm ve ölümden kurtarabilseydim onu feda etmekten çekinmezdim. Şahid ol ki, ben senin ve babanın dini üzere ölüyorum.” Daha sonra Abis meydana gitti ve Yezid ordusunda olan Rabi b. Temim diyor ki: “Abis’i görür görmez tanıdım. Onu öncelerden tanıyordum. Savaşlarda onun yiğitliğini görmüştüm. Ondan daha cesur birini tanımıyordum. Dolayısıyla bağırarak dedim ki: Bu arslanlar arslanı Abis b. Şebib-i Şakiri’dir. Onun karşısına çıkan herkes öldürülür.” Abis, ateş alevi gibi meydanda dönerek savaşmak için savaşçı istiyordu ama hiç kimsenin onun karşısına çıkmaya cesareti yoktu. Yezid ordusunun komutanı Ömer b. Sa’d bir grubun ona hücum ederek taş yağmuruna tutmasını emretti. Abis her taraftan üzerine taş yağdığını, kendisiyle erkekçe savaşacaklarına taş yağmuruna tuttuklarını görünceüzerindeki zırhı ve başındaki başlığı çıkardı. Böylece üzerinde elbisesi olmaksızın kendisini düşman orduları denizine atıverdi ve siyah bulutlar arkasındaki güneş ve karanlıklar içinde bir ateş gibi meydana yürüdü. Rabi b. Temim diyor ki: Allah’a andolsun ki Abis her tarafa hücum ediyordu ve iki yüzden fazla kişi onun karşısından kaçıyor ve birbirlerinin üzerine yıkılıyorlardı. Abis böyle savaşıyordu. Nihayet Yezid ordusu onun dört tarafını kuşattı ve aldığı taş, mızrak ve kılıç yaralarıyla yere yıkıldı... Bir grup Abisin başını ellerine almış dolaştırıyor ve her biri onu kendisinin öldürdüğünü iddia ediyordu. Böylece Abis de şehadet şerbetini içti. Ebuzer-i Giffari’nin kölesi Cevn İmam Hüseyin’in (a.s) huzuruna çıkarak meydana gitmek için izin istedi. İmam: “Ey Cevn! Sen afiyet ve asayiş ümidiyle bizimle buraya kadar geldin; şimdi kendi yoluna gidebilirsin.” Cevn İmam’ın (a.s) ayaklarına kapanarak ayaklarını öpüp şöyle dedi: Ey benim imamım! İyi günlerimde sizin yanınızdaydım. Şimdi zor durumdayken sizi nasıl bırakabilirim. Ey benim mevlam! Ben kötü kokulu, hasebi düşük ve rengi siyah bir köleyim. Güzel kokulu, şerif hasebli ve beyaz renkli olmam için cennete girmeme müsaade edin. Allah’a andolsun ki, benim siyah kanım siz Resulullah’ın (a.s) Ehl-i Beyt’inin (a.s) pak kanlarına karışıncaya kadar sizi bırakmam. Bunun üzerine İmam Cevn’a izin verdi. Cevn meydana giderek bir kaç kişi öldürdükten sonra kendisi de şehid oldu. İmam (a.s) onun başı ucuna gelerek buyurdu ki: “Allah’ım! Onun yüzünü ak et, kokusunu güzelleştir, onusalih kişilerle haşret ve onu Muhammed ve Ehl-i Beyt’iyle haşret.” Naklediyorlar ki: “Onun cesedinin yakınından geçen herkes orada miskten daha güzel bir koku hissediyordu.” Daha sonra Resulullah’ın (s.a.a) sahabesinden olup Bedir ve Sıffın savaşlarına katılarak Resulullah ve Hz. Ali’nin emrinde kılıç sallamış olan yaşlı Enes b. Haris gözlerine dökülen kaşlarını bir mendille ve emamesin de beline bağlayarak İmam’ın (a.s) huzuruna çıkıp cihad için izin alarak meydana gitti ve Yezid ordusundan atmış kişiyi öldürdükten sonra şehid oldu. İmam onu seyrederken, “Allah senin bu çabanı mükâfatlandırsın ey yaşlı adam.” diye buyuruyordu. Sıra Amr b. Cünade-i Ensari\'ye geldi. Babası Cünade b. Ka’b-i Ensari Aşura sabahı İmam Hüseyin’in (a.s) ashabından bir grupla birlikte birinci saldırıda şehid olmuştu. Onbir yaşında olan bu çocuğun annesi ona diyordu ki: Oğlum! Annenin yanından kalkarak savaş meydanına git ve Resulullah’ın torununun gözleri önünde savaş. Amr b. Cünade meydana gitmek istediğinde İmam Hüseyin : “Onun babası yeni şehid oldu. Bunun şehid olması annesine ağır gelebilir. Onu çadırlara geri çevirin.” dedi. İmam Hüseyin’in (a.s) bu sözü karşısında Amr b. Cünade şöyle arzetti: “Annem babam size feda olsun. Meydana giderek savaşmamı annem emretti. Savaş elbiselerini kendi elleriyle giydirdi bana. Nolur bana izin verin.” Bu delikanlı genç izin aldıktan sonra meydana giderek şöyle recez okudu: İmamım Hüseyin, imamların en üstünüdür. Hüseyin, Peygamberin gönlününsevincidir. Hüseyin, Ali ve Fatıma’nın oğludur. Böyle iyi bir imam tanıyor musunuz?! Yüzü güneş gibi parlak, alnı dolunay gibi nurludur. Daha sonra düşmana hücum ederek şehid oluncaya kadar savaştı. Onun başını gövdesinden ayırarak İmam Hüseyin’in ordugâhının önüne fırlattılar. Annesi öne çıkarak oğlunun başını alıp bağrına bastı ve şöyle dedi: “Ey oğlum aferin sana, ey gönlümün mutluluğu, ey gözümün nuru.” Daha sonra “Biz Allah yolunda verdiğimiz şeyi geri almayız” anlamında oğlunun başını düşmana doğru attı. Sonra kendisi de yerden bir sopa alarak düşmana saldırdı ve şöyle recez okudu: Ben kadınlar arasında zayıf bir kadınım. Size şiddetli bir darbe indireceğim Şerefli Fatıma’nın evlatlarını savunma uğrunda. İmam kadınların meydana gitmesine razı olmadığı için onu çadırlara geri çevirdi. Sonra Haccac b. Mahzur-i Cufi meydana gitti. Bir müddet savaşıp yüzü kızıl kanlara boyandıktan sonra İmam’ın (a.s) huzuruna çıkarak şöyle dedi: “Ey Hüseyin! Bugün dedeniz Resulullah’la mülakat edeceğim, sonra Peygamber\'in vasisi bildiğimiz babanız Ali’yi göreceğim.” İmam Haccac’a cevap olarak buyurdu ki: “Ey Haccac! Ben de senin peşinden onların arasına geleceğim.” Daha sonra Haccac meydana dönerek şehid oluncaya kadar savaştı. Ondan sonra Suveyd b. Amr b. Ebu-l Mut\'a meydana gitti. Attan yere düştüğünde Yezid ordusu onun öldüğünü sandı. İmam Hüseyin şehid olduğunda oradakilerin “Hüseyinşehid oldu” dediklerini duyunca yerinden kalkarak şehid oluncaya kadar Yezid ordusuyla savaştı. Suveyd İmam’ın (a.s) şehadetinden sonra Kerbela’da şehid olan en son yaranıdır. Artık İmam Hüseyin’in Ehl-i Beyt’inden başka kimsesi kalmamıştı. Ehl-i Beyt, Allah ve resulünün dinini diri tutmak için azimle ölüme karşı gidiyorlardı. İmam Hüseyn’in yakınları toplanarak birbirleriyle vedalaşıyorlardı. İmam Hüseyin’in Ehl-i Beyt’inden savaş meydanına giden ilk kişi herkesten çok Peygamber’e benzeyen büyük oğlu Ali Ekber’dir. Bu arada kadınlar etrafına toplanarak diyorlardı ki: Ey Hüseyin’in oğlu! Bizim gurbetimize merhamet et; çünkü senden uzak kalmaya tahammül edemeyiz diyerek sitem ettiler. Ali Ekber İmam’dan (a.s) izin alarak meydana gitti ve şöyle recez okudu: Ben Hüseyin b. Ali’nin oğlu Ali’yim Biz Peygamber’in en yakınları Ehl-i Beyt\'iyiz. Kılıcımla size saldırır ve babamı savunurum; Haşimi ve Alevi yiğidinin derbesiyle. Vallahi o haramzade bize hükmedemez Bu sırada İmam Hüseyin (a.s) sakalını tutarak başını gökyüzüne kaldırıp gözlerinden akan yaşlar yüzünü ıslatırken şöyle diyordu: “Allah’ım! Şahid ol ki, halk içinde Peygamber’in Muhammed’e en çok benzeyeni bu kavmin üzerine gidiyor. Biz Peygamber\'i görmek istediğimizde ona bakıyorduk. Allah’ım! Yeryüzünün nimetlerini bu kavimden al ve onları dağıtıver. Hiç bir zaman pak kullarını onlardan razı etme; çünkü onlar bizi davet ederek bize yardım edeceklerine dair söz verdikleri halde bize kılıççektiler.” İmam daha sonra Ömer b. Sa’d’a şöyle hitap etti: “Ey Sa’d’ın oğlu! Benimle Resulullah arasındaki bağı görmezlikten geldin. Allah senin neslini kurutsun.” “Allah Âdem, Nuh, İbrahim ve Âl-i İmran’ı seçerek onları diğer insanlara üstün kıldı. Ve biz o seçilmiş insanların soyundanız.” Ali Ekber düşman ordusuyla savaşa koyuldu. Onlardan yetmişini öldürdükten sonra susuzluktan babasının yanına dönerek susuzluğunu dile getirdi. İmam: “Yakında deden Resulullah’ı görecek ve onun elinden su içeceksin ve artık ondan sonra asla susamayacaksın.” Ali Ekber tekrar meydana giderek düşman ordusuyla savaşa devam etti. Bir ok ansızın boğazına isabet etti ve Murret b. Munkez-i Abdi mızrakla Ali Ekber’in başına vurdu, sonra da başına bir kılıç darbesi indirdi. Bunun etkisi üzerine Ömer b. Sa’d’ın askerleri kılıçlarıyla Ali Ekber\'in vücudunu param parça ettiler. İmam Hüseyn (a.s) oğlunun başucuna gelerek başını dizlerinin üstüne aldı ve şöyle buyurdu: “Allah seni öldüren bu zalim kavmi öldürsün. Allah ve Resulullah’ın hürmetini ortadan kaldırmaya ne kadar da cüret ettiler. Artık senden sonra dünyaya yazıklar olsun.” Daha sonra İmam avucunu oğlunun kanıyla doldurarak onu gökyüzüne savurdu ve o kanın bir damlası bile yere düşmedi. İmam (a.s) oğlunun cesedini şehitlerin bulunduğu çadırın önüne getirmelerini emretti. Daha sonra Ehl-i Beyt kadınları Ali Ekber’in cesedinin etrafına toplanarak bedenin kanlar içinde ve parça parça olduğunu görünce feryad ederek ağlamayabaşladılar. Düşmanın kılıç ve mızraklarının izleri vücudunun her yerinde görülmekteydi. Haşimi kadınlarının önünde Zeynep vardı. Ağlamak ona rahatlık vermiyordu. Kendisini Ali Ekber’in pak cesedinin üzerine atarak kardeşinin ciğer paresini bağrına basıp feryad ediyordu. Abdullah b. Müslim b. Akil, İmam Hüseyin’in (a.s) huzuruna çıkarak izin alıp meydana çıktı ve şöyle recez okudu: Bugün babam Müslim’le görüşeceğim, Peygamber’in dini uğrunda öldürülenlerle görüşeceğim Abdullah b. Müslim küfür ordusuna üç kere hücum etti ve her defasında onlardan birçoğunu cehenneme gönderdi. Nihayet Yezid b. Rukkad-i Cuhani’nin attığı ok alnına isabet etti. Abdullah feryad ederek dedi ki: \"Allah’ım, bu kavim bize ihanet etti; bizi öldürdükleri gibi sen de onları öldür. \"Bu esnada birisi mızrağını Abdullah’ın kalbine saplayarak onu şehid etti. Abdullah’ın şehid edildiğini gören Ebu Talibin çocukları topluca Kufelilere hücum ettiler. İmam Hüseyin (a.s) onlara hitaben buyurdu ki: “Ey amcazadeler! Ve ey Ehl-i Beyt’im! Ölüme karşı sabırlı olun; Allah’a anldolsun ki artık bugünden sonra hakaret ve ihanete uğramayacaksınız.” Daha sonra Avn b. Abdullah b. Cafer-i Teyyar şehit düştü, kardeşi Muhammed ve Abdurrahman b. Akil ve kardeşi Cafer b. Akil ve Muhammed b. Müslim b. Akil şehid oldu. Daha sonra Muhammed b. Ebu Bekr b. Emir-ul Mü\'minin meydana çıktı ve Bekr-i Nehavi onu şehid etti. Ondan sonra Abdullah b. Akil Yezid ordusunun içine dalarak onlardan birçoğunu öldürdü ve kendisi de yaralanarakyere düştü; Osman b. Halid-i Tamimi gelerek onu şehid etti. Onun peşinden Rembe adındaki Ümm-ü Veheb\'in oğlu, Abdullah-i Asgar, Ebu Bekr b. Hasan b. Ali, Ömer b. Sa’d’ın ordusuna saldırarak onlardan bir grubunu öldürdükten sonra şehadete ulaştı. Sonra çocuk yaşta olan (Onüç yaşında) Kasım b. Hasan İmam’ın (a.s) yanına gelerek meydana gitmek için izin istedi. İmam onu bağrına basarak kardeşi Hasan’ı hatırlayıp ağladı ve sonra ona izin verdi. Kasım\'ın yüzü dolunay gibi parlıyordu. Kasım kılıcını çekerek küfür ordusuna hücum etti ve onlardan çoklarını cehenneme gönderdikten sonra Amr b. Sa’d b. Nufeyl-i Ezudi başına bir kılıç darbesi indirdi. Kasım başı yarılınca amcası Hüseyin’i yardıma çağırdı. Bu durumu izleyen İmam Hüseyin (a.s) Kasım’ın yardımına koşarak Kasım’ın katilini cehenneme gönderdi. Ömer b. Sa’d’ın ordusu Amr’ı kurtarmak istedilerse de, ancak karşılarında İmam Hüseyin’i (a.s) bulunca İmam’ın kılıcının önünden kaçtılar. Sonra İmam Kasım’ın başucunda durarak şöyle buyurdu: “Seni öldüren kavim Allah’ın rahmetinden uzak olsun. Kıyamet gününde senin hakkında onların hasmı, ceddin Resulullah ve baban Emir’ul Mü\'minin’dir. Allah’a andolsun ki sen amcanı yardıma çağırdığın da sana cevap verememesi veya cevabının bir faydası olmaması amcana çok çetindir. Vallahi bu ses öyle bir kimsenin sesi ki zulümle öldürenleri çok, yardımcıları ise azdır.” İmam (a.s) yeğeninin vücudunu çadırlara getirerek oğlu Ali Ekber’in yanına uzattı. Abbas b. Ali Ehl-i Beyt’ten birçoklarınınşehid düştüğünü görünce kardeşlerine yönelerek şöyle dedi: “Ey annemin oğulları! Toplanın ve kâfirler topluluğuna saldırın ki, Allah sizden razı olsun.” Bunun üzerine Ebu-l Fazl Abbas’ın kardeşleri Abdullah, Cafer ve Osman İmam Hüseyin’in (a.s) huzurunda Ömer b. Sa’d’ın ordularına hücum ederek şehid oluncaya kadar onlarla savaştılar. Kardeşlerinin şehid düştüğünü gören Abbas kendisinden başka İmam Hüseyin’in kimsesinin kalmadığını gördü, İmam\'dan (a.s) meydana gitmek için izin istedi. İmam Abbas b. Ali’ye buyurdu ki: “Ey kardeşim! Sen benim sancaktarımsın.” Abbas: “Allah’a andolsun ki kalbim daralmış durumdadır. Azizlerimizin kanının intikamını bu münafık insanlardan almak istiyorum.” İmam: “O halde haremdeki susuz yavrucaklar için biraz su getirmeye çalış.” Abbas küfür ordusunun karşısında durarak onlara nasihat etti ve çocukların susuzluğunu hatırlatarak onlardan biraz su vermelerini istedi. Ancak Abbas’ın sözleri o ölü kalplere etki etmeyince İmam’ın yanına geri döndü ve çocukların susuzluktan feryat ettiklerini duydu. Bir tulum alarak atına bindi ve Fırat’a doğru hareket etti. Fırat kıyısında dört bin kişi Abbas’ı çevreleyerek onu mızraklarına hedef aldılar. İmam Hüseyin’in (a.s) ordusunun komutanı ve İmam’ın büyük kardeşi düşman ordusunun çokluğundan bir zerre korkmadı ve onların safını yararak suya ulaştı. Tulumu suyla doldurduktan sonra avcunu suyla doldurup içmek için ağzına yaklaştırdığında İmam Hüseyin’in susuzluğunu hatırlayarak elindeki suyu tekrar Fırat’a döktüve kendi kendisine şöyle dedi: “Ey nefis! Hüseyin’den (a.s) sonra hayatta olup olmaman fark etmez Hüseyin şehadete doğru giderken sen ırmağın soğuk suyunu mu içmek istersin? Allah’a andolsun ki, bu dinimin müsaade etmediği bir şeydir.” Daha sonra su tulumunu alarak atını çadırlara doğru sürdü. Yezid orduları Abbas’ın yolunu kestiler. Abbas kılıç sallayarak onları öldürdüğü halde şöyle recez okumaktaydı: “Ölümden korkmam ben, ölüm sesi duyduğumda. Kılıçlar arasında bedenim kaybolsa bile Feda olsun canım Mustafa’nın (s.a.a) pâk torununa. Çadırlara su tulumu götüren Abbas benim. Karşılaştığımda savaşmaktan da hiç korkum yok.” Bu esnada Zeyd b. Verka el Cuheni saklandığı yerden çıkarak Hekim b. Tufeyl’le birlikte Abbas b. Ali’nin sağ kolunu bedeninden ayırdılar. Abbas b. Ali kılıcı sol eline alarak şöyle recez okudu: “Vallahi sağ kolumu da kesseniz Ben yine dinimi savunacağım İmamım ve sadık olan önderimi Pâk ve emin olan Peygamber’imin torununu himaye edeceğim.” Hekim b. Tufeyl tekrar hücum ederek bir kılıç darbesiyle Abbas b. Ali’nin sol kolunu da bedeninden ayırdı. Bunun üzerine Abbas sancağı göğsüne çekti. Küfür ordusu onu kuşatarak ok yağmuruna tuttular. Bu esnada bir ok su tulumuna isabet etti, ikinci ok göğsüne ve üçüncüsü de gözüne isabet etti. Ve sonra da birisi çadır direğiyle İmamHüseyin’in yiğit kardeşine hücum ederek başını yardı. Bu sırada Abbas b. Ali şöyle seslendi: “Benden sana selam olsun ya Eba Abdullah” İmam Hüseyin (a.s) kardeşinin sesini işitince başı ucuna gelerek Haşimilerin yiğitlik örneği, iman direği, şeref ve izzetin kalbi ve sancaktarını o halde görünce “Şimdi belim kırıldı” buyurdu. Daha sonra kılıcını çekerek o adam kılığındaki domuz sıfatlılara hücum etti. Küfür ordusu İmam Hüseyin’in kılıcının karşısında kaçıyorlardı. İmam (a.s) feryad ederek şöyle buyuruyordu: \"Nereye kaçıyorsunuz ey kalleşler. Siz benim belimi kırdınız.\" Daha sonra İmam kardeşinin başı ucunda durarak onun başını dizlerine aldı. Böylece Abbas b. Ali de şehadet şerbetini içerek Rabb’ine kavuştu. İmam Hüseyin kardeşinin şehadetinden sonra çadırlara döndü. Bu olay İmam’a öyle ağır geldi ki belini büktü. İmam\'ın gözünden yaşlar akıyordu. Sakine babası İmam Hüseyin’i karşılayarak amcası Abbas’ın ne olduğunu sordu. İmam Hz. Abbas’ın şehit düştüğünü Sakine’ye anlattı. Zeynep bunu duyunca “Vay kardeşim” diye feryat etti. İmam Hüseyin nereye yönelse bir başka acıyla karşılaşıyordu bir yanda kanlara boyanmış dostları, bir yanda kadınların ve çocukların feryat ve figanlarını görüyordu. Bu esnada İmam: “Ey kavim, sizin aranızda Resulullah’ın Ehl-i Beyt’ini savunacak birisi yok mu?” diye buyurdu İmam’ın sözlerini işiten kadınların feryatları daha da bir yükseliverdi. İmam Seccad (a.s) asasına yaslanarak arkasında eliyle kılıcı sürükleyerek savaşa gitmek için dışarıçıkınca İmam Ümm-ü Kulsüm’e hitaben şöyle dedi: “Onun önünü alarak koruyun ki yeryüzü Resulullah’ın evlatlarından boş kalmasın” Daha sonra İmam vedalaşmak için haremdeki kadınların susmalarını istedi. İmam Resulullah’ın kılıç ve kalkanını kuşandıktan sonra vedalaşmak için süt içen yavrucağını getirmelerini istedi. Zeynep Ali Esger’i kardeşine verdi. İmam bebeği kucağına alarak yüzünü öptü. Daha sonra düşmanların karşısında tutarak ona su vermelerini istedi. Ansızın Hermele okla bebeğin boğazını hedef aldı. İmam Avcunu bebeğin kanıyla doldurup onu gökyüzüne serperek şöyle buyurdu: “Üzüntülere tahammül etmeyi kolaylaştıran Allah’ın bu halimizi görmesidir. Allah’ım! Bu musibet ruhun bedenden ayrılmasından kolay değil. Allah’ım! Biliyorum ki zaferden daha iyisini bize nasib ettin ve zalimlerden bizim intikamımızı alacaksın ve bizim bu kavimden çektiklerimizi ahiretimiz için biriktireceksin.\" Bu esnada İmam kendisine, “Ey Hüseyin! Bebeği bırak, cennette iyi eğiticiler var onun için” diye hitap edildiğini duydu. İmam (a.s) bebeğin cesedini Hz. Zeyneb’in çadırına götürdü. Çünkü annesinin, bebeğinin öldürüldüğünü görmeye tahammül edemeyeceğini biliyordu. Zeynep Ali Esger’in boğazında bir ok olduğunu görünce İmam\'a hitaben dedi ki: Ey kardeşim! Onu benim gözümün önünden uzaklaştır. Onun ölüsünü görmeye tahammül edemem. İmam, Ali Esger için bir mezar kazarak boğazındaki okla birlikte onu toprağa gömdü. Çünkü biraz sonra küfürordusunun kendisinin ve dostlarının pâk bedenlerini atların ayakları altında çiğneyeceklerini biliyordu. İmam Hüseyin bir arslan gibi meydana çıktı; Muhammed ve Ali’nin kanı, Fatıma ve Hasan’ın kanı, Hamza ve Cafer-i Teyyar’ın kanı, Peygamberler\'in kanı Musa ve İsa’nın kanı, İbrahim ve İsmail’in kanı damarlarında kaynıyordu. Hz. İbrahim’in Allah yolunda dökmesi nasib olmayan kan, şimdi Resulullah’ın Ehl-i Beyt’i tarafından Allah için dökülüyordu. Bundan dolayıdır ki İmam “Hüseyin’e Allah’ın kanı” demişlerdir. İmam küfür ordusunun sağ tarafına hücum ederek şöyle buyurdular: “Ben Hüseyin b. Ali’yim Sizin karşınızda baş eğmemeğe yemin etmişim. Doğrusu babamın Ehl-i Beyt’ini himaye eder Ve Peygamber’in dini üzere ölürüm.” Abdullah b. Ammar b. Yahud diyor ki: “Allah’a andolsun Hüseyin gibi musibete uğrayan bir kimseyi görmedim. Evlatları ve yarenleri gözleri önünde öldürüldüğü halde yiğitçe kılıç sallıyor, meşhur kahramanlar, karşısından kaçıyor ve hiç kimse karşısına çıkmaya cüret edemiyordu.” Bu arada Ömer b. Sa’d şöyle bağırdı: “Bu Arap kahramanlarını kılıcıyla yerlere seren Ali’nin oğludur. Her taraftan onu çevirin.” Ömer b. Sa’d’ın bu sözlerinden sonra İmam Hüseyin’e meydanın dört tarafından dört bin mızrak fırlatılıyordu. Ve onlardan bazıları risalet ailesinin çadırlarına saldırmaya başladılar. İmam Hüseyin küfür ordusunun çadırlara hücumettiklerini görünce şöyle feryat etti: “Ey Ebu Sufyan ailesine uyanlar’ Eğer dininiz yoksa ve kıyamet gününden korkmuyorsanız, hiç olmazsa dünyanızda hür kişiler olun. Eğer Arap olduğunuzu iddia ediyorsanız hasebinize dönün ve insanlık şerefinizi koruyun.” Şimr cevaben: “Ne diyorsun ey Fatıma’nın oğlu?” dedi. İmam: “Ben sizinle, siz de benimle savaşıyorsunuz; bu kadınların hiç bir suçu yok. Ben hayatta olduğum sürece askerlerinizi Ehl-i Beyt’ime saldırmaktan alıkoyun.” Şimr: “Doğru söylüyorsun ey Hüseyin” dedi. Bunun üzerine Yezid’in ordusu Hüseyin’e hücum ettiler ve savaş yeni bir boyut kazandı. Gücünü susuzluk nedeniyle büyük ölçüde yitiren İmam (a.s) kılıç sallayarak Fırat’a doğru ilerledi. Dört bin kişiyle Fırat’ı kuşatan Amr b. Haccac’ı yolundan uzaklaştırarak Fırat’a ulaştığı an adamın biri şöyle seslendi: \"Nasıl su içme lezzetini alabilirsin; oysa çadırlarını yağmalamaktalar.\" İmam Hüseyin (a.s) bir damla su içmeden Fırat’ı terk ederek çadırlara yöneldi. Kılıç sallayarak o alçak insanları dağıttı ve bir kere daha Ehl-i Beyt’ini teskin ederek şöyle buyurdu: “Zor ve gamlı günler için hazırlanın ve bilin ki, Allah Teâlâ sizin koruyucunuzdur; sizi yakın bir zamanda düşmanların şerrinden kurtaracak, akıbetinizi hayır kılacak ve düşmanınızı çeşitli azaplara duçar kılacaktır. Bu zorluk ve musibetlere karşılık çeşitli nimet ve kerametler bağışlayacaktır. Öyleyse şikâyet etmeyin ve değerinizi düşürecek şeyleriağzınıza almayın.” Bu esnada Ömer b. Sa’d ordusuna bağırarak şöyle seslendi: “Hüseyin’e hücum edin ve kendisiyle meşgulken onu öldürün. Allah’a andolsun ki, kendine gelirse onu kendinizden uzaklaştıramazsınız. Bunun üzerine Yezid ordusu ok ve mızraklarla İmam Hüseyin’e (a.s) saldırmaya başladılar; öyle ki sayısız oklar havada birbirine isabet ediyordu. İmam Hüseyin (a.s) hırçın bir aslan gibi onlara hücum ediyor, karşısına çıkanlar yere seriliyordu. Yezid ordusunun ok yağmuru ise üzerine yağıyordu. İmam ara-sıra çadırlardan duyulacak yüksek bir sesle: “La hevla ve la kuvvete illa billâh-il aliyy-il azim” diyordu. Düşman ordusundan biri şöyle dedi: “Ey Hüseyin! Bakıver şu Fırat’a. Vallahi susuzluktan ölecek ve ondan tadamayacaksın.” İmam (a.s) buyurdu ki: “Allah’ım! Onu susuzluktan öldür.” Nakledildiği üzere o adam sürekli su içtiği halde her zaman susuzdu ve nihayet aşırı miktarda su içmesi yüzünden cehenneme yuvarlandı. O sırada Ebu Hutufeş adındaki bir adamın attığı ok İmam’ın alnına isabet etti. Oku dışarı çıkarınca bütün çehresini kan kapladığı halde şöyle dua etti: “Allah’ım, bu kavmin başıma neler getirdiklerine sen şahid ol. Allah’ım onları grup grup ortadan kaldır. Onlardan hiç birini yeryüzünde sağ bırakma. Allah’ım bağışını bu halktan uzak eyle.” İmam (a.s) daha sonra sözlerine şöyle devam etti: “Ey günahkâr ümmet, Resulullah’ın Ehl-i Beyt’ine karşı ne kadar da kötü bir davranışınız var. Allah’a andolsun ki ben Allah’tanşehadet kerametini arzuluyorum. Ve bilmeyeceğiniz bir şekilde intikamımı sizden alacak olan O’dur. Bu arada Husayn b. Malik-i Sekuni İmam\'a hitaben şöyle sordu: “Ey Fatıma’nın oğlu! Allah senin intikamını bizden nasıl alacak?” İmam: “Allah sizleri birbirinizin canına düşürecek ve üzerinize acı bir azap inecektir.” İmam (a.s) dinlenmek için bir süre savaşı bıraktığında alnına bir taş isabet etti ve tekrar yüzünü kan kapladı. İmam gömleğinin bir köşesini kaldırarak yüzünün kanını silmek istediğinde üç şubeli bir ok İmam’ın kalbine isabet etti. Bu esnada İmam kurban kesilirken okunan şu duayı okudu: “Bismillahi ve billâh ve ala milleti Resulillah” sonra başını gökyüzüne kaldırıp şöyle nida etti: “Allah’ım! Sen iyi biliyorsun ki, bunlar öyle bir kimseyi öldürüyorlar ki bütün yeryüzünde ondan başka peygamberin bir torunu yoktur.” Daha sonra oku arkadan çıkardı ve kan oluk gibi dışarı akmaya başladı. İmam Hüseyin (a.s) kanıyla elini doldurup onu gökyüzüne serperek şöyle dua etti: “Allah’ım! Ölümü bana kolay kıl.” İkinci kez avcunu kanla doldurarak onu yüzüne başına serperek şöyle buyurdu: “Allah ve Resulüyle böyle görüşmek istiyorum.” Kanın akmasıyla İmam gücünü kaybetti. Bu esnada Malik b. Bişr-i Kindi İmam’a yaklaşarak ona çirkin sözler söyledikten sonra kılıcıyla İmam’ın başına vurdu. İmam’ın başından kan akmaya başladı. Hani b. Sedid diyor ki: “İmam Hüseyin (a.s) yere oturunca Kufeliler’in onun etrafınıçevirdiklerini gördüm. O sırada Abdullah b. Hasan düşmanın İmam’ı aralarına aldıklarını görünce ona doğru koştu. Bahr b. Ka’b kılıcını İmam Hüseyin’e indirmek üzereydi. Abdullah bu sahneyi gördüğünde dedi ki: “Ey kötü kadının oğlu! Amcamı mı öldürüyorsun?” Bahr öfkelenerek kılıcını Abdullah’a savurdu. Bu kılıç darbesiyle Abdullah’ın eli kesilerek pazusunda asılı kaldı. Bu küçük yavrucuk duyduğu şiddetli acı ve ağrı yüzünden İmam’a yönelerek şöyle dedi: Ey amca! İmdadıma yetiş, beni bu dert ve musibetten kurtar. İmam: “Ey yeğenim sabret; Allah Teâlâ seni pâk ve salih ceddin Resulullah’a, Ali’ye, Hamza’ya, Cafer’e ve Hasan’a kavuşturacaktır.” buyurdu. Bu esnada Hermele bir ok atarak onu İmam Hüseyin’in kucağında olduğu halde öldürdü.” İmam Hüseyin Küfür ordusu arasında katligahta öylece duruyordu. Her biri Hüseyin’i başkası öldürmesini istiyordu. Şimr bağırarak, neye durmuşsunuz, neyi bekliyorsunuz. Hüseyin’in işini bitirin dedi. O sırada Res b. Şerif İmam’ın (a.s) sol omuzuna bir darbe indirdi. Sonra bir ok İmam’ın boğazına ve diğer biri de boynuna isabet etti. Senan b. Enes İmam’ın göğsüne ve Salih b. Veheb ise yan tarafına vuruyordu. Bu sıralarda İmam\'ın atı, başı kanlı olduğu bir halde gidip çadırların önünde durdu. Çadırdaki kadınlar baş ve dizlerine vurarak çadırdan dışarı çıkmaya başladılar. Ümm-ü Kulsüm diyordu ki: \"Vay halimize, Hüseyin meydanın ortasında yığılmış duruyor” Zeynep, “Ey kardeşim, senden sonradünyada yaşamanın değeri yoktur. Keşke yerle gök birbirine geçseydi.” dedi. Daha sonra Zeynep İmam Hüseyin’e doğru gitti. İmam Hüseyin katligahın ortasında duruyordu. Zeynep, “Ey insanlar, sizin aranızda bir müslüman yok mu? Bakın Peygamber’in ciğer paresinin başına neler getirdiler.” diye haykırdı. Ömer b. Sa’d, “Ey Kufeliler! Hüseyin’in işini bitirin” diye bağırıyordu. Bunun üzerine Şimr İmam’ın göğsü üzerine oturdu. ...Ve kısa bir süre sonra İmam Hüseyin’in (a.s) başının düşman elinde dolaştırıldığını gördüler!... Hepimiz Allah\'tanız ve hepimiz O\'na döneceğiz.\";s:9:\"published\";N;s:5:\"state\";i:1;s:6:\"access\";s:1:\"1\";s:8:\"language\";s:1:\"*\";s:18:\"publish_start_date\";s:19:\"2016-07-01 20:25:00\";s:16:\"publish_end_date\";s:19:\"0000-00-00 00:00:00\";s:10:\"start_date\";s:19:\"2016-06-02 20:24:00\";s:8:\"end_date\";s:19:\"0000-00-00 00:00:00\";s:10:\"list_price\";N;s:10:\"sale_price\";N;s:7:\"type_id\";i:1;}'),(5,'index.php?option=com_k2&view=item&id=829','index.php?option=com_k2&view=item&id=829:hidayet-meşalesi','Hidayet Meşalesi','Misbah-ı Hidayet: Hidayet Meşalesi Hz. İbrahim -as- o kurak ve ıssız çölde eşiyle minik oğlunu yapayalnız bırakıp da giderken ellerini göğe açıp şöyle yakarıyordu: \"Ya Rabbi! İnsanların kalbini bunlara yönelt!\" Bu duanın kabul olunduğunun en bariz delili ','2018-03-20 22:32:38','0cd1f3e0407b1ede37a9494987aba3ba',1,1,1,'*','2016-10-05 16:48:00','0000-00-00 00:00:00','2015-10-05 16:50:00','0000-00-00 00:00:00',0,0,1,'O:19:\"FinderIndexerResult\":18:{s:11:\"\0*\0elements\";a:25:{s:2:\"id\";s:3:\"829\";s:5:\"alias\";s:17:\"hidayet-meşalesi\";s:7:\"summary\";s:28456:\"<p align=\"center\">\r\n	&nbsp;</p>\r\n\r\n<p align=\"center\">\r\n	<strong>Misbah-ı Hidayet: Hidayet Meşalesi</strong></p>\r\n\r\n<p>\r\n	Hz. İbrahim -as- o kurak ve ıssız &ccedil;&ouml;lde eşiyle minik oğlunu yapayalnız bırakıp da giderken ellerini g&ouml;ğe a&ccedil;ıp ş&ouml;yle yakarıyordu: &quot;Ya Rabbi! İnsanların kalbini bunlara y&ouml;nelt!&quot;</p>\r\n\r\n<p>\r\n	Bu duanın kabul olunduğunun en bariz delili hz. Halil İbrahim&#39;le -as- Zebihullah<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">*</a>&nbsp; İsmail&#39;in -as- temiz soyu olan hz. Peygamber-i Ekrem&#39;le -sav- onun m&uuml;barek Ehl-i Beyt&#39;ine karşı bug&uuml;n insanlığın beslediği sevgi ve saygıdır. Bu temiz soyu yery&uuml;z&uuml;nden kaldırmaya &ccedil;alışan gasp&ccedil;ı katillerin b&uuml;t&uuml;n &ccedil;abalarına rağmen ne hz. Resulullah&#39;ın -sav- ne de onun mutahhar soyunun sevgisi insanoğlunun y&uuml;reğinden kazınmamıştır asla. O y&uuml;ce hazretin m&uuml;barek Ehl-i Beyt&#39;i arasında hz. İmam H&uuml;seyin bin Ali&#39;nin apayrı bir yeri olduğu muhakkak. Nitekim Hak Teala hazretleri onun sevgisini b&uuml;t&uuml;n m&uuml;minlerin kalbine yerleştirmiş, onun adını yerin ve g&ouml;ğ&uuml;n s&uuml;s&uuml; kılmış, meleklerden cinlere ve insanlara varıncaya kadar b&uuml;t&uuml;n varlık &acirc;leminin kalbini H&uuml;seyn&#39;in -as- aşkıyla tutuşturmuş ve y&uuml;ce Resul&uuml;&#39;n&uuml;n -sav- diliyle &quot;H&uuml;seyin hidayet meşalesi ve kurtuluş gemisidir&quot; buyurmuştur. Hz. H&uuml;seyin -as- ger&ccedil;ek anlamda bir kahramanlık sembol&uuml; ve ger&ccedil;ek anlamda bir iman timsalidir; cesaret ve yiğitliği kadar mazlumdur da aynı zamanda... Onun bilfiil &quot;Allah&#39;a kurban&quot; olması karşısında Hak Teala hazretleri onun sevgisini b&uuml;t&uuml;n m&uuml;minlerin y&uuml;reğine aşılamış, iman sahibi her kalbi H&uuml;seyn&icirc; nurla coşturup cuş-u huruşa getirmiştir.</p>\r\n\r\n<p>\r\n	İslam &uuml;mmeti arasında İmam H&uuml;seyn&#39;i bilmeyen, şehidler efendisi &quot;Seyyiduşşuheda&quot; hakkındaki hadisleri duymayan ve onun faziletlerinden b&icirc;haber olan bir tek m&uuml;mine rastlayabilmek m&uuml;mk&uuml;n değildir. S&uuml;nnisiyle, şiisiyle t&uuml;m isl&acirc;mi kaynaklar hz. H&uuml;seyin&#39;in -as- fazilet ve nadide kişiliğini tasvir eden hadislerle doludur:</p>\r\n\r\n<p>\r\n	Hanbeli mezhebinin imamı Ahmed bin Hanbel kendi senediyle Ebi S&acirc;bit&#39;ten naklen Cabir&#39;in ş&ouml;yle dediğini rivayet eder: Ali&#39;nin k&uuml;&ccedil;&uuml;k oğlu H&uuml;seyin camiye girdi, bu sırada hz. Resulullah -sav- onu g&ouml;stererek ş&ouml;yle buyurdular:</p>\r\n\r\n<p>\r\n	&quot;Cennet gen&ccedil;lerinin efendisini g&ouml;rmek isteyen, H&uuml;seyin&#39;e baksın!&quot;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[1]</a></p>\r\n\r\n<p>\r\n	Yine İbni Kesir, Tirmizi ve diğer tanınmış ehl-i s&uuml;nnet kaynaklarında hz. Resulullah&#39;ın -sav- &quot;H&uuml;seyin benden, ben H&uuml;seyindenim; Allah Teala H&uuml;seyn&#39;i seveni sever. H&uuml;seyin, resullerin temiz evlatlarından olup hayrın ve saadetin &ouml;nc&uuml;s&uuml;, sancaktarıdır&quot; buyurduğu ge&ccedil;er.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[2]</a></p>\r\n\r\n<p>\r\n	İbni Hacer Askalani ş&ouml;yle der: &quot;Abdullah bin &Ouml;mer, K&acirc;&#39;be duvarının g&ouml;lgesinde oturmuştu; bu sırada hz. H&uuml;seyin bin Ali -s- &ccedil;ıkageldi, Abdullah o hazreti g&ouml;r&uuml;r g&ouml;rmez &quot;İşte bu insan bug&uuml;n g&ouml;kler ehli nezdinde yer ehlinin en sevgili insanıdır&quot; dedi<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[3]</a>.</p>\r\n\r\n<p>\r\n	Evet; Alioğlu H&uuml;seyin o y&uuml;ce kişiliği ve her insanı b&uuml;y&uuml;leyen o &ccedil;arpıcı karakteriyle; insanoğlunu ve ger&ccedil;ek bir h&uuml;rriyet m&uuml;cadelesinin nasıl verilmesi gerektiğini kendisinin ve en azizlerinin canı ve esareti pahasına &ouml;ğrettiği i&ccedil;in elbette ki insanlığa &ouml;rnek olacak ve zulme boyun eğmek istemeyenler kıyamete değin onun izinde y&uuml;r&uuml;yerek şeref ve kurtuluşu tadabileceklerdir.</p>\r\n\r\n<h3>\r\n	H&uuml;seyn&icirc; Mesaj</h3>\r\n\r\n<p>\r\n	H&uuml;seyn&#39;in s&ouml;z&uuml; ve eylemi, u&ccedil;suz bucaksız ilah&icirc; rahmetin deryasından coşan bir pınar ve velayet &ccedil;eşmesinin billur suyundan bir &ouml;rnektir:</p>\r\n\r\n<p>\r\n	Hakka susayanlara... İrfan, takva, ilahi aşk, sadakat ve vefakarlık tutkunlarına... Onun mesajı h&uuml;rriyet, insanca ve şerefle yaşamak, hidayet, sevgi, kahramanlık ve insanın b&uuml;y&uuml;kl&uuml;ğ&uuml;d&uuml;r. M&uuml;sl&uuml;manlara nasıl yaşamak, nasıl &ouml;lmek, nasıl sevmek, Allah&#39;a nasıl teslim olmak ve zalimin karşısına nasıl dikilmek gerektiğini bilfiil &ouml;ğreten bir hayat ve şehadet timsalidir H&uuml;seyn!..</p>\r\n\r\n<p>\r\n	İnsanlık ve manevi değerlerin pula satıldığı ve insanların &uuml;lk&uuml; ve ideallerinden soyutlanarak basit, ama&ccedil;sız ve değersiz mahlukatlar şeklinde k&ouml;kleştirildiği g&uuml;n&uuml;m&uuml;z d&uuml;nyasının sadakat ve yiğitlik hasretiyle kavrulan atmosferinde İmam H&uuml;seyn&#39;in -as- yolu insanoğlu i&ccedil;in s&ouml;nmeyen bir meşale ve bu amansız fırtınalar arasında limana mutlaka selametle varacak n&acirc;dide bir kurtuluş gemisidir.</p>\r\n\r\n<p>\r\n	Bu şeref ve vef&acirc; zemzemi, asırlarca insanlığın susuzluğunu gidermiş, yozlaşmayı &ouml;nlemiş ins&acirc;n&icirc; hayat ve gayeyi en m&uuml;kemmel tabirlerle yorumlayabilmiş, hak ve hakikat aşıklarının &quot;neden&quot;ler ve &quot;nasıl&quot;lar arasında şaşkına uğrayıp yollarını yitirmelerini &ouml;nlemiş, eşi emsali bulunmayan &quot;Kerbel&acirc;&quot; ve &quot;Aşura&quot;sıyla insanlık tarihinde s&ouml;nmeyecek bir nuru yalımlandırıp şeref ve izzet semalarında parlaklığıyla herkese &quot;kılavuz&quot; kesilen bir yıldız yaratmıştır.</p>\r\n\r\n<p>\r\n	T&uuml;m kainatın yaradılış gayesi ve varlık sebebi olan hz. Resulullah&#39;ın -sav- m&uuml;barek ve mutahhar soyu ve ilim şehrinin kapısı, Allah&#39;ın arslanı Aliyy-i Murtaza&#39;yla -sa-, Ebr&acirc;r Ayetleri ve Kevser Suresi&#39;nin şanlı mazharı d&uuml;nya ve ahiret kadınlarının ulusu hz. Fatım&acirc;-ı Zehr&acirc; selamullah aleyh&acirc;&#39;nın canlarının usaresi olan cennet gen&ccedil;lerinin efendisi H&uuml;seyn-i Şehid&#39;in m&uuml;baret s&ouml;z ve konuşmalarından derlenen bazı vecizeleri bu k&uuml;&ccedil;&uuml;k kitap&ccedil;ıkta sizlere sunmak istedik.</p>\r\n\r\n<p>\r\n	Ola ki, Rahman&#39;ın l&uuml;tfu ve keremiyle, samimi g&ouml;n&uuml;llere en besleyici gıda kesilir de m&uuml;minlerin Hakk&#39;ın rızasına nail olmayı &ouml;ğrenmeleri yolunda bir rahmet bulutu oluşturur ve O&#39;nun cennetine a&ccedil;ılan bir &quot;H&uuml;seyn&icirc; kapı&quot; nasip eder has kullarına...</p>\r\n\r\n<p>\r\n	Cennet gen&ccedil;lerinin efendisi hz. İmam H&uuml;seyin&#39;in -sav- m&uuml;barek doğum g&uuml;n&uuml; olan Şaban ayının 3. g&uuml;n&uuml;nde kaleme alınan bu eserde o b&uuml;y&uuml;k insanın vecize ve hadislerinden kırkını biraraya getirerek &quot;H&uuml;seyn&icirc; Meram&quot; ve &quot;H&uuml;seyn&icirc; yol&quot;un vurgunlarının hayır dualarını kazanmayı ve b&ouml;ylece Hak Teal&acirc;&#39;nın rızasına nail olmayı umduk; Hak indinde makbul ve Hakk&#39;ın kulları i&ccedil;in hayırlara vesile olur inşaallah.</p>\r\n\r\n<p>\r\n	&Ccedil;aba bizden, tevfik Allah&#39;tandır.</p>\r\n\r\n<p>\r\n	Hz. İmam H&uuml;seyin K&uuml;lt&uuml;r Kurumu -Muhammed Taki Rehber/Hk. 1418- Şaban</p>\r\n\r\n<p align=\"center\">\r\n	-*-</p>\r\n\r\n<p align=\"center\">\r\n	<strong>Bismillahirrahmanirrahiym</strong></p>\r\n\r\n<h3>\r\n	1- Kullukta M&uuml;stağn&icirc; olmak</h3>\r\n\r\n<p>\r\n	İmam H&uuml;seyin bin Ali -sa- bir konuşmasında &quot;Ey insanlar&quot; buyurdu, &quot;Adı y&uuml;ce Allah Teala hazretleri kullarını sırf O&#39;nu bilip tanımaları i&ccedil;in yaratmıştır; O&#39;nu tanıyınca O&#39;na ibadet edilir ve O&#39;na kullukta bulunulur; O&#39;na kulluk edense O&#39;ndan başkasına kulluk etmekten m&uuml;stağni olur&quot; (İlel&#39;işşer&acirc;ye c:1 s: 9)</p>\r\n\r\n<h3>\r\n	2- H&uuml;rlerin İbadeti</h3>\r\n\r\n<p>\r\n	Kimileri hırs ve tamahlarını tatmin -cennet- umuduyla Allah&#39;a kulluk ederler; bu t&uuml;r kulluk, t&uuml;ccar sıfatlı insanların kulluğudur; kimiyse korkudan -cehennem- Allah&#39;a kulluk eder ki bu da k&ouml;le sıfatlıların kulluğudur; kimi insanlar nimetlerinin ş&uuml;kr&uuml;n&uuml; ed&acirc; edebilmek amacıyla Allah&#39;a kulluk ederler, işte bu h&uuml;r insanların ibadeti, h&uuml;rlerin kulluğudur ki kulluğun en iyi şeklidir. (Tuhef&#39;il Uguul, 246)</p>\r\n\r\n<h3>\r\n	3- Itrat -Soy- Kimdir?</h3>\r\n\r\n<p>\r\n	İmam Sadık -s- babası ve ceddi vasıtasıyla hz. İmam H&uuml;seyin&#39;den -s- ş&ouml;yle nakleder: M&uuml;minlerin emiri hz. İmam Ali&#39;den -s- &quot;Hz. Resulullah&#39;ın -sav- &quot;aranızda iki ağır ve paha bi&ccedil;ilmez emanet bırakıyorum, biri Allah&#39;ın kitabı ve diğeri ıtratım -soyum- olan Ehl-i Beyt&#39;imdir&quot; hadisinde buyurmuştur olduğu ıtrat ve Ehl-i Beyt kimdir?&quot; diye sorduklarında hz. Ali -s- ş&ouml;yle buyurdu: &quot;Ben, Hasan, H&uuml;seyin ve H&uuml;seyin&#39;in soyundan gelecek 9 imamdır ki onların dokuzuncusu kıyam eden &quot;kaim&quot;dir. Kevser havuzu kenarında Allah&#39;ın Resul&uuml;ne kavuşuncaya kadar onlar Allah&#39;ın kitabından, Allah&#39;ın kitabı da onlardan ayrılmaz asla!&quot; (Muntahab&#39;il Eser, 92, Bihar&#39;ul Envar&#39;dan naklen)</p>\r\n\r\n<h3>\r\n	4- Ehl-i Beyt&#39;i -sa- Sevmek</h3>\r\n\r\n<p>\r\n	Bizi sevmeyi vazife bilin; zira bizi seviyor olarak Allah&#39;ın huzuruna &ccedil;ıkacak olanlar bizim şefaatimize nail olacaklardır&quot; (Fusul&#39;el Muhimme, 1185, Edeb&#39;ul H&uuml;seyn, 135)</p>\r\n\r\n<h3>\r\n	5- Masum İmamlar</h3>\r\n\r\n<p>\r\n	Zeyd, babası İmam Zeyn&#39;ul Abidin&#39;den, o da babası İmam H&uuml;seyin&#39;den ş&ouml;yle nakleder: Hz. Resulullah -sav- &quot;Ey H&uuml;seyin!&quot; buyurdular, &quot;Sen imamsın, imam kardeşi, imam oğlusun; senin soyundan 9 masum imam gelecektir ki dokuzuncuları onların Mehdi&#39;sidir. Ne mutlu onları sevene ve yazıklar olsun onlara d&uuml;şmanlık edene!&quot; (Muntahab&#39;il Eser, 94)</p>\r\n\r\n<h3>\r\n	6- Devlete Layık Olan Biziz</h3>\r\n\r\n<p>\r\n	İmam H&uuml;seyin -sa- hazretleri H&uuml;r Bin Yezid Riyahi ve onun adamlarıyla g&ouml;r&uuml;şt&uuml;ğ&uuml;nde ilkindi namazından sonra okuduğu hutbenin bir yerinde ş&ouml;yle buyurdu: Ey insanlar! Allah&#39;tan korkar da hak sahibini tanırsanız Allah Teala sizden daha ziyade hoşnut olur. Biz Muhammedoğulları bu hususta -y&ouml;netim- velayette bulunma konusunda haketmedikleri birşeyi iddia eden ve sizlere d&uuml;şmanca davranıp zul&uuml;mde bulunan kimselerden daha layıkızdır! (İrşad-ı M&uuml;fid, 205)</p>\r\n\r\n<h3>\r\n	7- Liderlik Şartları</h3>\r\n\r\n<p>\r\n	İmam H&uuml;seyin -sa- kendisini Irak&#39;a davet eden Kufe halkının mektuplarına yazdığı cevapta ş&ouml;yle diyordu: Canım &uuml;zere yemin ederim ki Allah&#39;ın kitabıyla h&uuml;kmeden, adaleti sağlamak i&ccedil;in davranan, Allah&#39;ın dinine bağlı kalıp kendisini O&#39;nun h&uuml;k&uuml;m ve emirleri &ccedil;er&ccedil;evesinde sorumlu g&ouml;ren kimseden başkası İmam, rehber ve lider olmaya layık değildir. (İrşad-ı M&uuml;fid, 183).</p>\r\n\r\n<h3>\r\n	8- Devletin Amacı</h3>\r\n\r\n<p>\r\n	Allah&#39;ım! Sen de bilirsin ki bizim bu kıyam ve hareketimiz saltanat hevesiyle veya d&uuml;nya malına d&uuml;şk&uuml;nl&uuml;ğ&uuml;m&uuml;z dolayısıyla değildir; bilakis, amacımız senin dininin ayet ve işaretlerini diriltip egemen kılmak ve sana ait olan şu yery&uuml;z&uuml;n&uuml; ıslah edip her yerde huzur ve g&uuml;venliği sağlamak ve b&ouml;ylece zulme uğrayan kullarının zalimlerin şerrinden kurtulması ve senin farzların, s&uuml;nnetlerinin ve emirlerinin uygulanmasına vesile olmaktır.(Tuhef&#39;il Ukuul, 243).</p>\r\n\r\n<h3>\r\n	9- Y&ouml;neticide Beğenilmeyen Sıfat</h3>\r\n\r\n<p>\r\n	Bir y&ouml;neticinin en k&ouml;t&uuml; &ouml;zelliği d&uuml;şmandan korkmak, zayıflara karşı acımasız davranmak, bağış ve ihsanda bulunmanın gerekli olduğu zamanlarda cimrilik g&ouml;stermektir. (edeb&#39;ul H&uuml;seyin -s- Menakıb&#39;dan naklen s: 68)</p>\r\n\r\n<h3>\r\n	10- Alimlerin Sorumluluk ve Konumu</h3>\r\n\r\n<p>\r\n	İnsanların y&ouml;netim ve idaresiyle din h&uuml;k&uuml;mlerinin icrası, Allah&#39;ın dinini bilen ve O&#39;nun helal ve haramına uyma konusunda g&uuml;venilir olan din alimlerine bırakılmalıdır. (Tuhef&#39;il Ukuul, 242)</p>\r\n\r\n<h3>\r\n	11- Amellerin İyi ve K&ouml;t&uuml; Y&uuml;zleri</h3>\r\n\r\n<p>\r\n	biliniz ki iyi amel &ouml;vg&uuml; ve &ouml;d&uuml;le layıktır. İyi amelin ger&ccedil;ek y&uuml;z&uuml;n&uuml; g&ouml;rebilseydiniz onu, bakışları insana neşe ve ferahlık veren g&uuml;zel y&uuml;zl&uuml; biri olarak g&ouml;r&uuml;rd&uuml;n&uuml;z. Eğer k&ouml;t&uuml; ameli gereğince zihninizde canlandırabilmeniz m&uuml;mk&uuml;n olsaydı, insanda nefret ve tiksinti uyandıran tahamm&uuml;l edilemez derecede &ccedil;irkin birini g&ouml;r&uuml;rd&uuml;n&uuml;z. (Keşf&#39;ul Ğamme c: 2 s: 242)</p>\r\n\r\n<h3>\r\n	12- M&uuml;mini Sevindirmek ve Neşelendirmek</h3>\r\n\r\n<p>\r\n	Hz. Resulullah&#39;ın -sav- şu s&ouml;z&uuml; benim i&ccedil;in ispatlanmış durumdadır: &quot;Namazdan onra amellerin en hayırlı olanı, g&uuml;nah olmayan bir şekilde m&uuml;mini sevindirmek ve neşelenmesini -mesrur olmasını- sağlamaktır.&quot; (Bihar&#39;ul Env&acirc;r 44/ 192)</p>\r\n\r\n<h3>\r\n	13-&nbsp; İyi Amelin &Ouml;d&uuml;l&uuml;</h3>\r\n\r\n<p>\r\n	Enes bin Malik ş&ouml;yle der: İmam H&uuml;seyin efendimizin -s- huzurlarındaydım. Bu sırada i&ccedil;eriye bir keniz girdi ve o hazrete bir demet &ccedil;i&ccedil;ek takdim etti. İmam onun bu davranışını hemen &ouml;d&uuml;llendirerek &quot;Seni Allah yolunda azad ettim, artık h&uuml;rs&uuml;n&quot; buyurdular. bunun &uuml;zerine ben hayretle &quot;Efendim&quot; dedim, &quot;Bir demet g&uuml;l karşılığında bir kenizi &acirc;zad mı ediyorsunuz?!&quot; diye sorunca imam &quot;Allah Teala bizi b&ouml;yle eğitip terbiye etmiştir&quot; buyurdular, &quot;Rabbimiz, size saygı g&ouml;steren birine siz daha fazla saygılı olunuz, buyurmuştur. O kenizin bana hediye ettiği g&uuml;lden daha iyisi, onun h&uuml;rriyetiydi. (Keşf&#39;ul Ğamme 2/243 ve Bihar 44/195)</p>\r\n\r\n<h3>\r\n	14- Dinin D&uuml;nyaya Alet Edilmesi</h3>\r\n\r\n<p>\r\n	Farazdak ş&ouml;yle anlatır: Kufe d&ouml;n&uuml;ş&uuml;nde, yolda hz. H&uuml;seyin bin Ali&#39;ye -s- rastladım &quot;Ya Eba Firas, Kufe&#39;den ne haber?&quot; diye sordu &quot;Kalpleri sizinle, ama kılı&ccedil;ları Emevilerin hizmetinde!&quot; dedim, &quot;Doğru s&ouml;ylersin!&quot; buyurdular ve ş&ouml;yle eklediler: &quot;İnsanlar d&uuml;nyanın k&ouml;lesidirler, dinleri ise sadece dillerinde bir oyuncaktır. Dinleri d&uuml;nyalarına yaradığı s&uuml;rece dindardırlar; ama iş sınanmaya gelince ger&ccedil;ek dindarların &ccedil;ok az olduğunu g&ouml;r&uuml;rs&uuml;n!&quot; (Keşf&#39;ul Ğamme 2/244, Tuhef&#39;il Ukuul, 250)</p>\r\n\r\n<h3>\r\n	15- Zul&uuml;mden Sakın</h3>\r\n\r\n<p>\r\n	İmam H&uuml;seyin -s- oğlu Ali&#39;ye -s- ş&ouml;yle buyurdu: &quot;Oğlum! Allah&#39;tan başka yardımcısı olmayan birine zulmetmekten sakın!&quot; (Tuhef&#39;il Ukuul, 251)</p>\r\n\r\n<h3>\r\n	16- G&uuml;nahk&acirc;rların Mahrumiyeti</h3>\r\n\r\n<p>\r\n	Allah&#39;ın haram ve g&uuml;nah kıldığı bir gayenin peşinde olan &uuml;mid ettiği şeyi kaybeder ve korktuğu şey&nbsp; &ccedil;abucak başına gelir. (Ae, 253)</p>\r\n\r\n<h3>\r\n	17- D&uuml;şk&uuml;nlere Yardım</h3>\r\n\r\n<p>\r\n	Bir m&uuml;minin sıkıntısını gideren birinden Allah Teala, d&uuml;nya ve ahiretin sıkıntılarını giderir; iyilik edene Allah iyilik eder, Allah iyilik edenleri sever. (Keşf&#39;ul Ğamme, 2/242)</p>\r\n\r\n<h3>\r\n	18- Nimetin Ş&uuml;kr&uuml; Olarak İyilik Etmek</h3>\r\n\r\n<p>\r\n	İnsanların size ihtiya&ccedil; duyması, Allah&#39;ın size verdiği nimetlerden biridir, o halde size verilen nimetlerin kadrini bilmezlik etmeyin ve size gelen ihtiya&ccedil; sahiplerinin ihtiyacını giderin ki nimetinizi azaba d&ouml;n&uuml;şt&uuml;rm&uuml;ş olmayasınız! (Ae 2/244)</p>\r\n\r\n<h3>\r\n	19- Onur Kırmamak</h3>\r\n\r\n<p>\r\n	Size bir ihtiyacını s&ouml;yleyip el a&ccedil;an biri, b&ouml;ylece onurunu size takdim ediyor demektir; o halde siz de kendi onurunuza saygılı davranın ve onun ihtiyacını giderin. (Ae 2/208 ve Bihar 44/196)</p>\r\n\r\n<h3>\r\n	20- Din Nimettir</h3>\r\n\r\n<p>\r\n	Birisi, hz. İmam H&uuml;seyin&#39;den -s- &quot;Onlara Rabbinin nimetini s&ouml;yle...&quot; ayetinin anlamını sordu, hazret ş&ouml;yle buyurdular: &quot;Buradaki emir Allah Teal&acirc;&#39;nın kuluna dininde hediye ettiği ve dini vasıtasıyla l&uuml;tuf buyurduğu nimeti anlatıp s&ouml;ylemesidir. (Tuhef&#39;ul Ukuul, 251)</p>\r\n\r\n<h3>\r\n	21- Onur İ&ccedil;in En İyi Mal</h3>\r\n\r\n<p>\r\n	Şairlere ni&ccedil;in para verdiği sorulduğunda &quot;En iyi mal, insanın onurunun korunmasına vesile olan maldır&quot; buyurdular (Keşf. 2/243)</p>\r\n\r\n<h3>\r\n	22- İhsan ve Bağış Yağmuru</h3>\r\n\r\n<p>\r\n	Adamın biri &quot;Layık olmayan birine yapılacak bir yardım ve bağış, boşa gider&quot; deyince, orada bulunan hz. İmam H&uuml;seyin -s- &quot;&Ouml;yle değildir&quot; buyurdular, &quot;İyilik ve ihsan dediğin sağanak yağmur gibi yağmalı, iyiler de k&ouml;t&uuml;ler de ondan faydalanabilmelidir&quot; (Tuhef&#39;ul Ukuul, 250)</p>\r\n\r\n<h3>\r\n	23- C&ouml;mertlik ve Cimrilik</h3>\r\n\r\n<p>\r\n	Hz. İmam H&uuml;seyin -s- bir şiirinde ş&ouml;yle der: D&uuml;nya sana bağışta bulunduğunda, feleğin &ccedil;arkı tersine d&ouml;nmeden sen de herkese bağışta bulun hemen. &Ccedil;&uuml;nk&uuml; d&uuml;nya sana c&ouml;mertlik ederse -eline mal m&uuml;lk ge&ccedil;erse- c&ouml;mertlik ve bağışta bulunman onu azaltmaz; d&uuml;nya senden y&uuml;z &ccedil;evirecek olursa, o zaman da cimrilik ve elisıkı olmak bunu engelleyemez (Edeb&#39;ul H&uuml;seyn s: 16, Men&acirc;kıb&#39;dan naklen)</p>\r\n\r\n<h3>\r\n	24- İnsanca onurlu Olmak</h3>\r\n\r\n<p>\r\n	&Acirc;şura g&uuml;n&uuml; Kays bin Eş&#39;as &quot;Yezid&#39;in emrine teslim ol&quot; deyince İmam -s- &quot;Allah&#39;a yemin ederim ki&quot; buyurdular. &quot;Aşağılık onursuz insanlar gibi davranıp size biat etmeyeceğim asla; korkak k&ouml;leler gibi er meydanından ka&ccedil;mam ben!&quot; (İrşad-ı M&uuml;fid, 216)</p>\r\n\r\n<h3>\r\n	25- H&uuml;r İnsanların &Ouml;l&uuml;m&uuml;</h3>\r\n\r\n<p>\r\n	&Ouml;l&uuml;mden korkmak bana yakışmaz! Hakkı diriltmek ve izzete kavuşmasını sağlamak yolunda &ouml;l&uuml;m ne kadar da kolaydır ger&ccedil;ekten. İzzet ve şeref uğruna &ouml;lmek, &ouml;l&uuml;ms&uuml;z bir hayata kavuşmaktır; zilletle ve şerefsizce bir hayat ise mutlak &ouml;l&uuml;mden başka şey değildir. (Edeb&#39;ul H&uuml;seyn, 159, İhk&acirc;k&#39;ul Hak&#39;tan naklen)</p>\r\n\r\n<h3>\r\n	26- M&uuml;minle M&uuml;nafığın Farkı</h3>\r\n\r\n<p>\r\n	&Ouml;z&uuml;r dileyeceğin bir şeyi yapma; zira m&uuml;min k&ouml;t&uuml; bir şey yapmaz ve bu nedenledir ki &ouml;z&uuml;r dedilemez; ama m&uuml;nafık her g&uuml;n k&ouml;t&uuml;l&uuml;k eder ve bu k&ouml;t&uuml;l&uuml;ğ&uuml; i&ccedil;in &ouml;z&uuml;r diler. (Tuhef&#39;il Ukuul: 253)</p>\r\n\r\n<h3>\r\n	27- Nimetin Kadrini Bilmemek</h3>\r\n\r\n<p>\r\n	&quot;İstidrac&quot; nimet i&ccedil;inde azap demektir. Her nevi k&ouml;t&uuml;l&uuml;k ve zul&uuml;mden beri olan Allah Teala hazretleri bir kuluna nimetler verir de o kul bu nimetlerin ş&uuml;kr&uuml;n&uuml; eda etmekten mahrum olursa &quot;istidrac&quot;da demektir. (Ae, 250)</p>\r\n\r\n<h3>\r\n	28- Cennete Doğru Yarış</h3>\r\n\r\n<p>\r\n	Ceddim Resulullah -sav-&#39;ın ş&ouml;yle buyurduğuna şahid oldum: İki kişi arasında anlaşmazlık ve k&uuml;sk&uuml;nl&uuml;k doğar da biri diğerinden &ouml;nce davranıp &ouml;tekinin g&ouml;nl&uuml;n&uuml; alırsa, cennete doğru yarışta &ouml;ne ge&ccedil;miş demektir. (Fusul&#39;el M&uuml;himme, 186)</p>\r\n\r\n<h3>\r\n	29- &Ouml;nce Selam Verilir</h3>\r\n\r\n<p>\r\n	Adamın biri İmam H&uuml;seyin&#39;i -sa- g&ouml;r&uuml;nce &quot;Nasılsınız efendim? Sağlık ve afiyet i&ccedil;indesinizdir inşaallah?&quot; diye s&ouml;ze başladı. İmam &quot;S&ouml;ze başlamadan &ouml;nce selam verilir, Allah sana sağlık ve afiyet versin inşaallah&quot; buyurdu ve yanındakilere d&ouml;n&uuml;p &quot;Selam vermeyinceye kadar kimseye sizinle konuşma izni vermeyin&quot; diye ekledi. (Tuhef&#39;il Ukuul, 250)</p>\r\n\r\n<h3>\r\n	30- Bir Ahlak Dersi</h3>\r\n\r\n<p>\r\n	Ey insanlar! Bağış ve ihsanda bulunan onur ve saygınlık kazanır; cimrilik eden kendisini aşağılık hale getirir. İnsanların en c&ouml;merdi hi&ccedil;bir karşılık beklemeden verip bağışta bulunandır; affı en y&uuml;ce insan, g&uuml;&ccedil;l&uuml; ve &uuml;st&uuml;n olduğu zaman affedebilen insandır. En fazla sıla-i rahimde bulunan -tanıdıklarına uğrayıp hallerini soran- kimse, onunla ilişkisini kesenlere uğrayıp hallerini soran kimsedir.(Keşf&#39;ul Ğamme, 2/242)</p>\r\n\r\n<h3>\r\n	31- Gıybetin Cezası</h3>\r\n\r\n<p>\r\n	İmam&#39;ın yanında birisi gıybette bulunup birini &ccedil;ekiştirdi, bunun &uuml;zerine İmam &quot;Gıybeti bırak&quot; buyurdu, &quot;&Ccedil;&uuml;nk&uuml; gıybet, cehennem ateşinin k&ouml;peklerinin gıdasıdır&quot; (Tuhef&#39;il Ukuul, 250)</p>\r\n\r\n<h3>\r\n	32-D&uuml;nyanın &Ccedil;abucak Ge&ccedil;ici G&ouml;lgesi</h3>\r\n\r\n<p>\r\n	Bir vaaz sırasında, kendisine ait olan şu şiiri okudu: &quot;Ey d&uuml;nya zevkine alışanlar! Bunlar kalıcı değildir asla! Kalıcı olmayan bir g&ouml;lgeye g&uuml;venmek aptallık edip oyuna gelmektir elbet!&quot; (Edeb&#39;ul H&uuml;seyn, 15- Menakıb&#39;dan naklen)</p>\r\n\r\n<h3>\r\n	33- H&uuml;r Yaradılışlı Olmak</h3>\r\n\r\n<p>\r\n	Aşura g&uuml;n&uuml; Yezid orduları &ccedil;adırlara saldırıp da hz. İmam H&uuml;seyin&#39;le -s- &ccedil;adırların arasını kesince &quot;yazıklar olsun size ey Ebu S&uuml;fyan soyunun yandaşları!&quot; diye haykırdı, &quot;Dininiz yoksa ve ahiret azabından korkmuyorsanız d&uuml;nyanızda mert ve h&uuml;r tıynetli olun bari! Sizin savaşınız benimle; kadınlarla &ccedil;ocuklardan ne istiyorsunuz?!&quot; (El-Luhuf, 70 ve: Edeb&#39;ul H&uuml;seyn, 162)</p>\r\n\r\n<h3>\r\n	34- Allah&#39;tan Yardım İstemek</h3>\r\n\r\n<p>\r\n	Sıkıntıya d&uuml;şt&uuml;ğ&uuml;nde insanlara el a&ccedil;ma; rızıkları b&ouml;l&uuml;şt&uuml;r&uuml;ş paylaştıran Allah Teala&#39;dan başkasından sırız isteme. &Ouml;mr&uuml;n yeter de doğudan batıya t&uuml;m d&uuml;nyayı gezebilecek olursan; bizatihi mutlu veya mutsuz kimsenin vor olmadığını g&ouml;r&uuml;rs&uuml;n -yani mutluluk ve bedbahtlık Allah&#39;ın elindedir ve her ikisine de nasıl ulaşılacağını insanoğluna Allah &ouml;ğretmiştir- (El-Fusul&#39;el M&uuml;h., 188.)</p>\r\n\r\n<h3>\r\n	35-&nbsp; İmam H&uuml;seyin&#39;in -s- Y&acirc;renlerinin Fazileti</h3>\r\n\r\n<p>\r\n	Hz. İmam H&uuml;seyin&#39;in Aşura gecesi ashabı ve y&acirc;renlerine yaptığı konuşmadan: Rabbimi, &ouml;vg&uuml;lerin en g&uuml;zeliyle &ouml;ver, hamdların en iyisiyle hamdederim O&#39;na. Rahatlıkta da, sıkıntıda da hamdederim O&#39;na. Ya Rabbi&quot; Bizi n&uuml;buvvetle şereflendirdiğin i&ccedil;in ş&uuml;k&uuml;rler olsun sana! Kur&#39;an&#39;la eğitip yetiştirdiğin, Kur&#39;an&#39;ı &ouml;ğrettiğin, dininin fıkhına alim kıldığın; bize kulak, g&ouml;z ve kalp l&uuml;tfettiğin i&ccedil;in hamdederiz sana! Ya Rabbi! Bizi ş&uuml;kreden kullarından kıl!</p>\r\n\r\n<p>\r\n	Ben kendi ashabım ve yarenlerimden daha vefalı bir ashab ve kendi aile ve yakınlarımdan daha vefalı bir aile g&ouml;rm&uuml;ş duymuş değilim! Allah sizden razı olsun! (İrşad-ı M&uuml;fid, 212)</p>\r\n\r\n<h3>\r\n	36- D&uuml;nya ve Ahiret</h3>\r\n\r\n<p>\r\n	Şair Farazdak&#39;la konuşurken, İmam -s- irticalen şu şiiri s&ouml;yledi: &quot;D&uuml;nya hoş gibi g&ouml;r&uuml;nse de, &ouml;l&uuml;ms&uuml;z cennet diyarı pek daha değerlidir! Eğer şu v&uuml;cutlar bir g&uuml;n &ouml;lmek i&ccedil;in yaratılmışsa, vallahi kılı&ccedil;ların g&ouml;lgesinde şehadeti se&ccedil;mek daha yaraşır insanoğluna!</p>\r\n\r\n<p>\r\n	İnsanoğlunun rızkı Allah&#39;ın takdiriyle belirlendiğine g&ouml;re, rızk edinmek i&ccedil;in daha az hırs ve tamah g&ouml;stermek yeğ değil mi?</p>\r\n\r\n<p>\r\n	Servet, bırakıp gitmek i&ccedil;in toplanıp yığılıyorsa eğer, insanoğlu bırakıp gideceği şeyde ni&ccedil;in bunca cimrilik etmede? (Keşf&#39;ul Ğamme 2/240)</p>\r\n\r\n<h3>\r\n	37-&nbsp; &Ouml;l&uuml;m&uuml;n Hakikati</h3>\r\n\r\n<p>\r\n	&Ouml;l&uuml;m, sizi sıkıntı ve zorluklardan kurtarıp u&ccedil;suz bucaksız cennet ve oradaki &ouml;l&uuml;ms&uuml;z nimetlere ulaştıran bir k&ouml;pr&uuml; konumundadır. Hapisten kurtulup da saraylarda yaşamak istemeyen kim var? Ama sizin d&uuml;şmanlarınız i&ccedil;in durum b&ouml;yle değil tabi. Onlar saraydan zindana ge&ccedil;er ve &ccedil;etin azaplara uğrarlar. (Edeb&#39;ul H&uuml;seyn: 160)</p>\r\n\r\n<h3>\r\n	38- Şehadet Saadeti</h3>\r\n\r\n<p>\r\n	İmam H&uuml;seyin -s- Kerbel&acirc;&#39;da ş&ouml;yle diyordu: &quot;Allah yolunda şehid olmayı saadet, zalimlerle birlikte yaşamayı ise pek acı bir zillet bilirim ben! (Tohef&#39;il Ukuul, 249)</p>\r\n\r\n<h3>\r\n	39- Aşura G&uuml;n&uuml; İmam H&uuml;seyin&#39;in -s- İrticalen Okuduğu Şiir</h3>\r\n\r\n<p>\r\n	Dedem Allah Resul&uuml;, yaratılmışların en &uuml;st&uuml;n&uuml;d&uuml;r ve Allah&#39;ın yery&uuml;z&uuml;nde ışıyıp duran meşalesi biziz.</p>\r\n\r\n<p>\r\n	Ben Ali&#39;nin oğluyum; Haşimoğullarının o temiz soylu yiğidinin hani; ve sırf bu iftihar bile yeter elbet bana.</p>\r\n\r\n<p>\r\n	Peygamber soyunu y&uuml;r&uuml;ten F&acirc;tıma, annemdir benim; kanat verilen Cafer amcamdır benim.</p>\r\n\r\n<p>\r\n	Allah&#39;ın kitabı bizim aramızda dosdoğru bir şekilde inmiştir; bizim hidayetimiz ve vahyimiz dillere destandır.</p>\r\n\r\n<p>\r\n	B&uuml;t&uuml;n insanlar i&ccedil;in Allah&#39;ın emin ve g&uuml;venilir dayanak ve sığınağı biziz ve bu hakikati gizli-a&ccedil;ık daima s&ouml;ylemişizdir insanlara.</p>\r\n\r\n<p>\r\n	Kevser Havuzu&#39;nun sahipleri biziz; dostlarımızı bizzat hz. Resulullah&#39;ın -sav- kadehiyle doyuracağız Kevser&#39;e ş&uuml;phesiz.</p>\r\n\r\n<p>\r\n	Bizim şiamız insanlar arasında en aziz y&acirc;renlerdir; d&uuml;şmanlarımız ise kıyamet g&uuml;n&uuml; h&uuml;srana uğrayacak olanlardandır.&quot; (Nefes&#39;ul Mehmum, 219)</p>\r\n\r\n<h3>\r\n	40- Şehadete Koşmak</h3>\r\n\r\n<p>\r\n	Hz. Ali bin H&uuml;seyin -s- ş&ouml;yle der: Babam hz. H&uuml;seyin bin Ali&#39;yle Kerbela&#39;ya gidiyorduk. Nerede konaklasak, ne zaman tekrar yola koyulsak hep hz. Yahya bin Zekeriya&#39;yı anıyor, ondan s&ouml;zediyordu. Bir defasında &quot;D&uuml;nyanın Allah indinde ne kadar değersiz olduğu; Yahya&#39;nın başının yahudi bir zinak&acirc;ra -fahişeye- armağan g&ouml;t&uuml;r&uuml;lmesinden bellidir&quot; buyurdu. (Bihar&#39;ul Env&acirc;r, c:45 s:298)</p>\r\n\r\n<p align=\"center\">\r\n	<strong>-*-</strong></p>\r\n\r\n<p>\r\n	<strong><u>Kaynaklar</u></strong></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	İrşad: Şeyh M&uuml;fid</p>\r\n\r\n<p>\r\n	Edeb&#39;ul H&uuml;seyn: Saberi Hemedani</p>\r\n\r\n<p>\r\n	El- İsabe Fi Temyiyz&#39;essahabe: İbni Hacer Askalani</p>\r\n\r\n<p>\r\n	Bihar&#39;ul env&acirc;r: Allame Meclisi</p>\r\n\r\n<p>\r\n	El- Bidaye Ve&#39;n Nihaye: İbni Kesir</p>\r\n\r\n<p>\r\n	Tohef&#39;il Ukuul: Muhaddis Behr&acirc;ni</p>\r\n\r\n<p>\r\n	Keşf&#39;ul Ğamme: Ali bin İsa İribli</p>\r\n\r\n<p>\r\n	İle&#39;l&#39;uş Şer&acirc;ye : Şeyh Saduk</p>\r\n\r\n<p>\r\n	El- Fusul&#39;el M&uuml;himme: İbni Sebb&acirc;ğ M&acirc;liki</p>\r\n\r\n<p>\r\n	Muntahab&#39;il Eser: Ayetullah S&acirc;fi G&uuml;lpayg&acirc;ni</p>\r\n\r\n<p>\r\n	Nefes&#39;ul Mehmum: Muhaddis Kumm&icirc;</p>\r\n\r\n<p align=\"center\">\r\n	-*-</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<div>\r\n	&nbsp;\r\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\r\n	<div id=\"ftn1\">\r\n		<p>\r\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">*</a> - Zebihullah: Allah&#39;ın kurbanı, Allah&#39;a kurban olan.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn2\">\r\n		<p>\r\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[1]</a> - El Bidaye Ve&#39;nnihaye: İbni Kesir c:8 s: 206.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn3\">\r\n		<p>\r\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[2]</a> - Ae, S&uuml;nen-i Tirmizi&#39;den naklen.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn4\">\r\n		<p>\r\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[3]</a> - El- İsabe &quot;Fi Temyiz&#39;essahabe c: 1 s:335.</p>\r\n	</div>\r\n</div>\";s:4:\"body\";s:0:\"\";s:5:\"catid\";s:2:\"27\";s:10:\"created_by\";s:3:\"536\";s:16:\"created_by_alias\";s:0:\"\";s:8:\"modified\";s:19:\"2018-03-20 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İbrahim -as- o kurak ve ıssız çölde eşiyle minik oğlunu yapayalnız bırakıp da giderken ellerini göğe açıp şöyle yakarıyordu: \"Ya Rabbi! İnsanların kalbini bunlara yönelt!\" Bu duanın kabul olunduğunun en bariz delili hz. Halil İbrahim\'le -as- Zebihullah * İsmail\'in -as- temiz soyu olan hz. Peygamber-i Ekrem\'le -sav- onun mübarek Ehl-i Beyt\'ine karşı bugün insanlığın beslediği sevgi ve saygıdır. Bu temiz soyu yeryüzünden kaldırmaya çalışan gaspçı katillerin bütün çabalarına rağmen ne hz. Resulullah\'ın -sav- ne de onun mutahhar soyunun sevgisi insanoğlunun yüreğinden kazınmamıştır asla. O yüce hazretin mübarek Ehl-i Beyt\'i arasında hz. İmam Hüseyin bin Ali\'nin apayrı bir yeri olduğu muhakkak. Nitekim Hak Teala hazretleri onun sevgisini bütün müminlerin kalbine yerleştirmiş, onun adını yerin ve göğün süsü kılmış, meleklerden cinlere ve insanlara varıncaya kadar bütün varlık âleminin kalbini Hüseyn\'in -as- aşkıyla tutuşturmuş ve yüce Resulü\'nün -sav- diliyle \"Hüseyin hidayet meşalesi ve kurtuluş gemisidir\" buyurmuştur. Hz. Hüseyin -as- gerçek anlamda bir kahramanlık sembolü ve gerçek anlamda bir iman timsalidir; cesaret ve yiğitliği kadar mazlumdur da aynı zamanda... Onun bilfiil \"Allah\'a kurban\" olması karşısında Hak Teala hazretleri onun sevgisini bütün müminlerin yüreğine aşılamış, iman sahibi her kalbi Hüseynî nurla coşturup cuş-u huruşa getirmiştir. İslam ümmeti arasında İmam Hüseyn\'i bilmeyen, şehidler efendisi\"Seyyiduşşuheda\" hakkındaki hadisleri duymayan ve onun faziletlerinden bîhaber olan bir tek mümine rastlayabilmek mümkün değildir. Sünnisiyle, şiisiyle tüm islâmi kaynaklar hz. Hüseyin\'in -as- fazilet ve nadide kişiliğini tasvir eden hadislerle doludur: Hanbeli mezhebinin imamı Ahmed bin Hanbel kendi senediyle Ebi Sâbit\'ten naklen Cabir\'in şöyle dediğini rivayet eder: Ali\'nin küçük oğlu Hüseyin camiye girdi, bu sırada hz. Resulullah -sav- onu göstererek şöyle buyurdular: \"Cennet gençlerinin efendisini görmek isteyen, Hüseyin\'e baksın!\" [1] Yine İbni Kesir, Tirmizi ve diğer tanınmış ehl-i sünnet kaynaklarında hz. Resulullah\'ın -sav- \"Hüseyin benden, ben Hüseyindenim; Allah Teala Hüseyn\'i seveni sever. Hüseyin, resullerin temiz evlatlarından olup hayrın ve saadetin öncüsü, sancaktarıdır\" buyurduğu geçer. [2] İbni Hacer Askalani şöyle der: \"Abdullah bin Ömer, Kâ\'be duvarının gölgesinde oturmuştu; bu sırada hz. Hüseyin bin Ali -s- çıkageldi, Abdullah o hazreti görür görmez \"İşte bu insan bugün gökler ehli nezdinde yer ehlinin en sevgili insanıdır\" dedi [3] . Evet; Alioğlu Hüseyin o yüce kişiliği ve her insanı büyüleyen o çarpıcı karakteriyle; insanoğlunu ve gerçek bir hürriyet mücadelesinin nasıl verilmesi gerektiğini kendisinin ve en azizlerinin canı ve esareti pahasına öğrettiği için elbette ki insanlığa örnek olacak ve zulme boyun eğmek istemeyenler kıyamete değin onun izinde yürüyerek şeref ve kurtuluşutadabileceklerdir. Hüseynî Mesaj Hüseyn\'in sözü ve eylemi, uçsuz bucaksız ilahî rahmetin deryasından coşan bir pınar ve velayet çeşmesinin billur suyundan bir örnektir: Hakka susayanlara... İrfan, takva, ilahi aşk, sadakat ve vefakarlık tutkunlarına... Onun mesajı hürriyet, insanca ve şerefle yaşamak, hidayet, sevgi, kahramanlık ve insanın büyüklüğüdür. Müslümanlara nasıl yaşamak, nasıl ölmek, nasıl sevmek, Allah\'a nasıl teslim olmak ve zalimin karşısına nasıl dikilmek gerektiğini bilfiil öğreten bir hayat ve şehadet timsalidir Hüseyn!.. İnsanlık ve manevi değerlerin pula satıldığı ve insanların ülkü ve ideallerinden soyutlanarak basit, amaçsız ve değersiz mahlukatlar şeklinde kökleştirildiği günümüz dünyasının sadakat ve yiğitlik hasretiyle kavrulan atmosferinde İmam Hüseyn\'in -as- yolu insanoğlu için sönmeyen bir meşale ve bu amansız fırtınalar arasında limana mutlaka selametle varacak nâdide bir kurtuluş gemisidir. Bu şeref ve vefâ zemzemi, asırlarca insanlığın susuzluğunu gidermiş, yozlaşmayı önlemiş insânî hayat ve gayeyi en mükemmel tabirlerle yorumlayabilmiş, hak ve hakikat aşıklarının \"neden\"ler ve \"nasıl\"lar arasında şaşkına uğrayıp yollarını yitirmelerini önlemiş, eşi emsali bulunmayan \"Kerbelâ\" ve \"Aşura\"sıyla insanlık tarihinde sönmeyecek bir nuru yalımlandırıp şeref ve izzet semalarında parlaklığıyla herkese \"kılavuz\" kesilen bir yıldız yaratmıştır. Tüm kainatın yaradılış gayesi ve varlık sebebi olan hz. Resulullah\'ın -sav- mübarek ve mutahhar soyu ve ilim şehrinin kapısı, Allah\'ın arslanı Aliyy-i Murtaza\'yla -sa-,Ebrâr Ayetleri ve Kevser Suresi\'nin şanlı mazharı dünya ve ahiret kadınlarının ulusu hz. Fatımâ-ı Zehrâ selamullah aleyhâ\'nın canlarının usaresi olan cennet gençlerinin efendisi Hüseyn-i Şehid\'in mübaret söz ve konuşmalarından derlenen bazı vecizeleri bu küçük kitapçıkta sizlere sunmak istedik. Ola ki, Rahman\'ın lütfu ve keremiyle, samimi gönüllere en besleyici gıda kesilir de müminlerin Hakk\'ın rızasına nail olmayı öğrenmeleri yolunda bir rahmet bulutu oluşturur ve O\'nun cennetine açılan bir \"Hüseynî kapı\" nasip eder has kullarına... Cennet gençlerinin efendisi hz. İmam Hüseyin\'in -sav- mübarek doğum günü olan Şaban ayının 3. gününde kaleme alınan bu eserde o büyük insanın vecize ve hadislerinden kırkını biraraya getirerek \"Hüseynî Meram\" ve \"Hüseynî yol\"un vurgunlarının hayır dualarını kazanmayı ve böylece Hak Tealâ\'nın rızasına nail olmayı umduk; Hak indinde makbul ve Hakk\'ın kulları için hayırlara vesile olur inşaallah. Çaba bizden, tevfik Allah\'tandır. Hz. İmam Hüseyin Kültür Kurumu -Muhammed Taki Rehber/Hk. 1418- Şaban -*- Bismillahirrahmanirrahiym 1- Kullukta Müstağnî olmak İmam Hüseyin bin Ali -sa- bir konuşmasında \"Ey insanlar\" buyurdu, \"Adı yüce Allah Teala hazretleri kullarını sırf O\'nu bilip tanımaları için yaratmıştır; O\'nu tanıyınca O\'na ibadet edilir ve O\'na kullukta bulunulur; O\'na kulluk edense O\'ndan başkasına kulluk etmekten müstağni olur\" (İlel\'işşerâye c:1 s: 9) 2-Hürlerin İbadeti Kimileri hırs ve tamahlarını tatmin -cennet- umuduyla Allah\'a kulluk ederler; bu tür kulluk, tüccar sıfatlı insanların kulluğudur; kimiyse korkudan -cehennem- Allah\'a kulluk eder ki bu da köle sıfatlıların kulluğudur; kimi insanlar nimetlerinin şükrünü edâ edebilmek amacıyla Allah\'a kulluk ederler, işte bu hür insanların ibadeti, hürlerin kulluğudur ki kulluğun en iyi şeklidir. (Tuhef\'il Uguul, 246) 3- Itrat -Soy- Kimdir? İmam Sadık -s- babası ve ceddi vasıtasıyla hz. İmam Hüseyin\'den -s- şöyle nakleder: Müminlerin emiri hz. İmam Ali\'den -s- \"Hz. Resulullah\'ın -sav- \"aranızda iki ağır ve paha biçilmez emanet bırakıyorum, biri Allah\'ın kitabı ve diğeri ıtratım -soyum- olan Ehl-i Beyt\'imdir\" hadisinde buyurmuştur olduğu ıtrat ve Ehl-i Beyt kimdir?\" diye sorduklarında hz. Ali -s- şöyle buyurdu: \"Ben, Hasan, Hüseyin ve Hüseyin\'in soyundan gelecek 9 imamdır ki onların dokuzuncusu kıyam eden \"kaim\"dir. Kevser havuzu kenarında Allah\'ın Resulüne kavuşuncaya kadar onlar Allah\'ın kitabından, Allah\'ın kitabı da onlardan ayrılmaz asla!\" (Muntahab\'il Eser, 92, Bihar\'ul Envar\'dan naklen) 4- Ehl-i Beyt\'i -sa- Sevmek Bizi sevmeyi vazife bilin; zira bizi seviyor olarak Allah\'ın huzuruna çıkacak olanlar bizim şefaatimize nail olacaklardır\" (Fusul\'el Muhimme, 1185, Edeb\'ul Hüseyn, 135) 5- Masum İmamlar Zeyd, babası İmam Zeyn\'ul Abidin\'den, o da babası İmam Hüseyin\'den şöyle nakleder: Hz. Resulullah -sav- \"Ey Hüseyin!\" buyurdular, \"Sen imamsın, imam kardeşi, imam oğlusun; senin soyundan 9 masum imam gelecektir ki dokuzuncuları onların Mehdi\'sidir. Ne mutlu onları sevene veyazıklar olsun onlara düşmanlık edene!\" (Muntahab\'il Eser, 94) 6- Devlete Layık Olan Biziz İmam Hüseyin -sa- hazretleri Hür Bin Yezid Riyahi ve onun adamlarıyla görüştüğünde ilkindi namazından sonra okuduğu hutbenin bir yerinde şöyle buyurdu: Ey insanlar! Allah\'tan korkar da hak sahibini tanırsanız Allah Teala sizden daha ziyade hoşnut olur. Biz Muhammedoğulları bu hususta -yönetim- velayette bulunma konusunda haketmedikleri birşeyi iddia eden ve sizlere düşmanca davranıp zulümde bulunan kimselerden daha layıkızdır! (İrşad-ı Müfid, 205) 7- Liderlik Şartları İmam Hüseyin -sa- kendisini Irak\'a davet eden Kufe halkının mektuplarına yazdığı cevapta şöyle diyordu: Canım üzere yemin ederim ki Allah\'ın kitabıyla hükmeden, adaleti sağlamak için davranan, Allah\'ın dinine bağlı kalıp kendisini O\'nun hüküm ve emirleri çerçevesinde sorumlu gören kimseden başkası İmam, rehber ve lider olmaya layık değildir. (İrşad-ı Müfid, 183). 8- Devletin Amacı Allah\'ım! Sen de bilirsin ki bizim bu kıyam ve hareketimiz saltanat hevesiyle veya dünya malına düşkünlüğümüz dolayısıyla değildir; bilakis, amacımız senin dininin ayet ve işaretlerini diriltip egemen kılmak ve sana ait olan şu yeryüzünü ıslah edip her yerde huzur ve güvenliği sağlamak ve böylece zulme uğrayan kullarının zalimlerin şerrinden kurtulması ve senin farzların, sünnetlerinin ve emirlerinin uygulanmasına vesile olmaktır.(Tuhef\'il Ukuul, 243). 9- Yöneticide Beğenilmeyen Sıfat Bir yöneticinin en kötü özelliği düşmandan korkmak, zayıflara karşı acımasız davranmak, bağış ve ihsanda bulunmanın gerekli olduğu zamanlarda cimrilikgöstermektir. (edeb\'ul Hüseyin -s- Menakıb\'dan naklen s: 68) 10- Alimlerin Sorumluluk ve Konumu İnsanların yönetim ve idaresiyle din hükümlerinin icrası, Allah\'ın dinini bilen ve O\'nun helal ve haramına uyma konusunda güvenilir olan din alimlerine bırakılmalıdır. (Tuhef\'il Ukuul, 242) 11- Amellerin İyi ve Kötü Yüzleri biliniz ki iyi amel övgü ve ödüle layıktır. İyi amelin gerçek yüzünü görebilseydiniz onu, bakışları insana neşe ve ferahlık veren güzel yüzlü biri olarak görürdünüz. Eğer kötü ameli gereğince zihninizde canlandırabilmeniz mümkün olsaydı, insanda nefret ve tiksinti uyandıran tahammül edilemez derecede çirkin birini görürdünüz. (Keşf\'ul Ğamme c: 2 s: 242) 12- Mümini Sevindirmek ve Neşelendirmek Hz. Resulullah\'ın -sav- şu sözü benim için ispatlanmış durumdadır: \"Namazdan onra amellerin en hayırlı olanı, günah olmayan bir şekilde mümini sevindirmek ve neşelenmesini -mesrur olmasını- sağlamaktır.\" (Bihar\'ul Envâr 44/ 192) 13- İyi Amelin Ödülü Enes bin Malik şöyle der: İmam Hüseyin efendimizin -s- huzurlarındaydım. Bu sırada içeriye bir keniz girdi ve o hazrete bir demet çiçek takdim etti. İmam onun bu davranışını hemen ödüllendirerek \"Seni Allah yolunda azad ettim, artık hürsün\" buyurdular. bunun üzerine ben hayretle \"Efendim\" dedim, \"Bir demet gül karşılığında bir kenizi âzad mı ediyorsunuz?!\" diye sorunca imam \"Allah Teala bizi böyle eğitip terbiye etmiştir\" buyurdular, \"Rabbimiz, size saygı gösteren birine siz daha fazla saygılıolunuz, buyurmuştur. O kenizin bana hediye ettiği gülden daha iyisi, onun hürriyetiydi. (Keşf\'ul Ğamme 2/243 ve Bihar 44/195) 14- Dinin Dünyaya Alet Edilmesi Farazdak şöyle anlatır: Kufe dönüşünde, yolda hz. Hüseyin bin Ali\'ye -s- rastladım \"Ya Eba Firas, Kufe\'den ne haber?\" diye sordu \"Kalpleri sizinle, ama kılıçları Emevilerin hizmetinde!\" dedim, \"Doğru söylersin!\" buyurdular ve şöyle eklediler: \"İnsanlar dünyanın kölesidirler, dinleri ise sadece dillerinde bir oyuncaktır. Dinleri dünyalarına yaradığı sürece dindardırlar; ama iş sınanmaya gelince gerçek dindarların çok az olduğunu görürsün!\" (Keşf\'ul Ğamme 2/244, Tuhef\'il Ukuul, 250) 15- Zulümden Sakın İmam Hüseyin -s- oğlu Ali\'ye -s- şöyle buyurdu: \"Oğlum! Allah\'tan başka yardımcısı olmayan birine zulmetmekten sakın!\" (Tuhef\'il Ukuul, 251) 16- Günahkârların Mahrumiyeti Allah\'ın haram ve günah kıldığı bir gayenin peşinde olan ümid ettiği şeyi kaybeder ve korktuğu şey çabucak başına gelir. (Ae, 253) 17- Düşkünlere Yardım Bir müminin sıkıntısını gideren birinden Allah Teala, dünya ve ahiretin sıkıntılarını giderir; iyilik edene Allah iyilik eder, Allah iyilik edenleri sever. (Keşf\'ul Ğamme, 2/242) 18- Nimetin Şükrü Olarak İyilik Etmek İnsanların size ihtiyaç duyması, Allah\'ın size verdiği nimetlerden biridir, o halde size verilen nimetlerin kadrini bilmezlik etmeyin ve size gelen ihtiyaç sahiplerinin ihtiyacını giderin ki nimetinizi azaba dönüştürmüş olmayasınız! (Ae 2/244) 19- Onur Kırmamak Size bir ihtiyacınısöyleyip el açan biri, böylece onurunu size takdim ediyor demektir; o halde siz de kendi onurunuza saygılı davranın ve onun ihtiyacını giderin. (Ae 2/208 ve Bihar 44/196) 20- Din Nimettir Birisi, hz. İmam Hüseyin\'den -s- \"Onlara Rabbinin nimetini söyle...\" ayetinin anlamını sordu, hazret şöyle buyurdular: \"Buradaki emir Allah Tealâ\'nın kuluna dininde hediye ettiği ve dini vasıtasıyla lütuf buyurduğu nimeti anlatıp söylemesidir. (Tuhef\'ul Ukuul, 251) 21- Onur İçin En İyi Mal Şairlere niçin para verdiği sorulduğunda \"En iyi mal, insanın onurunun korunmasına vesile olan maldır\" buyurdular (Keşf. 2/243) 22- İhsan ve Bağış Yağmuru Adamın biri \"Layık olmayan birine yapılacak bir yardım ve bağış, boşa gider\" deyince, orada bulunan hz. İmam Hüseyin -s- \"Öyle değildir\" buyurdular, \"İyilik ve ihsan dediğin sağanak yağmur gibi yağmalı, iyiler de kötüler de ondan faydalanabilmelidir\" (Tuhef\'ul Ukuul, 250) 23- Cömertlik ve Cimrilik Hz. İmam Hüseyin -s- bir şiirinde şöyle der: Dünya sana bağışta bulunduğunda, feleğin çarkı tersine dönmeden sen de herkese bağışta bulun hemen. Çünkü dünya sana cömertlik ederse -eline mal mülk geçerse- cömertlik ve bağışta bulunman onu azaltmaz; dünya senden yüz çevirecek olursa, o zaman da cimrilik ve elisıkı olmak bunu engelleyemez (Edeb\'ul Hüseyn s: 16, Menâkıb\'dan naklen) 24- İnsanca onurlu Olmak Âşura günü Kays bin Eş\'as \"Yezid\'in emrine teslim ol\" deyince İmam -s- \"Allah\'a yemin ederim ki\" buyurdular. \"Aşağılık onursuz insanlar gibi davranıp size biat etmeyeceğim asla;korkak köleler gibi er meydanından kaçmam ben!\" (İrşad-ı Müfid, 216) 25- Hür İnsanların Ölümü Ölümden korkmak bana yakışmaz! Hakkı diriltmek ve izzete kavuşmasını sağlamak yolunda ölüm ne kadar da kolaydır gerçekten. İzzet ve şeref uğruna ölmek, ölümsüz bir hayata kavuşmaktır; zilletle ve şerefsizce bir hayat ise mutlak ölümden başka şey değildir. (Edeb\'ul Hüseyn, 159, İhkâk\'ul Hak\'tan naklen) 26- Müminle Münafığın Farkı Özür dileyeceğin bir şeyi yapma; zira mümin kötü bir şey yapmaz ve bu nedenledir ki özür dedilemez; ama münafık her gün kötülük eder ve bu kötülüğü için özür diler. (Tuhef\'il Ukuul: 253) 27- Nimetin Kadrini Bilmemek \"İstidrac\" nimet içinde azap demektir. Her nevi kötülük ve zulümden beri olan Allah Teala hazretleri bir kuluna nimetler verir de o kul bu nimetlerin şükrünü eda etmekten mahrum olursa \"istidrac\"da demektir. (Ae, 250) 28- Cennete Doğru Yarış Ceddim Resulullah -sav-\'ın şöyle buyurduğuna şahid oldum: İki kişi arasında anlaşmazlık ve küskünlük doğar da biri diğerinden önce davranıp ötekinin gönlünü alırsa, cennete doğru yarışta öne geçmiş demektir. (Fusul\'el Mühimme, 186) 29- Önce Selam Verilir Adamın biri İmam Hüseyin\'i -sa- görünce \"Nasılsınız efendim? Sağlık ve afiyet içindesinizdir inşaallah?\" diye söze başladı. İmam \"Söze başlamadan önce selam verilir, Allah sana sağlık ve afiyet versin inşaallah\" buyurdu ve yanındakilere dönüp \"Selamvermeyinceye kadar kimseye sizinle konuşma izni vermeyin\" diye ekledi. (Tuhef\'il Ukuul, 250) 30- Bir Ahlak Dersi Ey insanlar! Bağış ve ihsanda bulunan onur ve saygınlık kazanır; cimrilik eden kendisini aşağılık hale getirir. İnsanların en cömerdi hiçbir karşılık beklemeden verip bağışta bulunandır; affı en yüce insan, güçlü ve üstün olduğu zaman affedebilen insandır. En fazla sıla-i rahimde bulunan -tanıdıklarına uğrayıp hallerini soran- kimse, onunla ilişkisini kesenlere uğrayıp hallerini soran kimsedir.(Keşf\'ul Ğamme, 2/242) 31- Gıybetin Cezası İmam\'ın yanında birisi gıybette bulunup birini çekiştirdi, bunun üzerine İmam \"Gıybeti bırak\" buyurdu, \"Çünkü gıybet, cehennem ateşinin köpeklerinin gıdasıdır\" (Tuhef\'il Ukuul, 250) 32-Dünyanın Çabucak Geçici Gölgesi Bir vaaz sırasında, kendisine ait olan şu şiiri okudu: \"Ey dünya zevkine alışanlar! Bunlar kalıcı değildir asla! Kalıcı olmayan bir gölgeye güvenmek aptallık edip oyuna gelmektir elbet!\" (Edeb\'ul Hüseyn, 15- Menakıb\'dan naklen) 33- Hür Yaradılışlı Olmak Aşura günü Yezid orduları çadırlara saldırıp da hz. İmam Hüseyin\'le -s- çadırların arasını kesince \"yazıklar olsun size ey Ebu Süfyan soyunun yandaşları!\" diye haykırdı, \"Dininiz yoksa ve ahiret azabından korkmuyorsanız dünyanızda mert ve hür tıynetli olun bari! Sizin savaşınız benimle; kadınlarla çocuklardan ne istiyorsunuz?!\" (El-Luhuf, 70 ve: Edeb\'ul Hüseyn, 162) 34- Allah\'tan Yardım İstemek Sıkıntıya düştüğünde insanlara el açma; rızıkları bölüştürüşpaylaştıran Allah Teala\'dan başkasından sırız isteme. Ömrün yeter de doğudan batıya tüm dünyayı gezebilecek olursan; bizatihi mutlu veya mutsuz kimsenin vor olmadığını görürsün -yani mutluluk ve bedbahtlık Allah\'ın elindedir ve her ikisine de nasıl ulaşılacağını insanoğluna Allah öğretmiştir- (El-Fusul\'el Müh., 188.) 35- İmam Hüseyin\'in -s- Yârenlerinin Fazileti Hz. İmam Hüseyin\'in Aşura gecesi ashabı ve yârenlerine yaptığı konuşmadan: Rabbimi, övgülerin en güzeliyle över, hamdların en iyisiyle hamdederim O\'na. Rahatlıkta da, sıkıntıda da hamdederim O\'na. Ya Rabbi\" Bizi nübuvvetle şereflendirdiğin için şükürler olsun sana! Kur\'an\'la eğitip yetiştirdiğin, Kur\'an\'ı öğrettiğin, dininin fıkhına alim kıldığın; bize kulak, göz ve kalp lütfettiğin için hamdederiz sana! Ya Rabbi! Bizi şükreden kullarından kıl! Ben kendi ashabım ve yarenlerimden daha vefalı bir ashab ve kendi aile ve yakınlarımdan daha vefalı bir aile görmüş duymuş değilim! Allah sizden razı olsun! (İrşad-ı Müfid, 212) 36- Dünya ve Ahiret Şair Farazdak\'la konuşurken, İmam -s- irticalen şu şiiri söyledi: \"Dünya hoş gibi görünse de, ölümsüz cennet diyarı pek daha değerlidir! Eğer şu vücutlar bir gün ölmek için yaratılmışsa, vallahi kılıçların gölgesinde şehadeti seçmek daha yaraşır insanoğluna! İnsanoğlunun rızkı Allah\'ın takdiriyle belirlendiğine göre, rızk edinmek için daha az hırs ve tamah göstermek yeğ değil mi? Servet, bırakıp gitmek için toplanıp yığılıyorsa eğer, insanoğlu bırakıp gideceği şeyde niçin bunca cimriliketmede? (Keşf\'ul Ğamme 2/240) 37- Ölümün Hakikati Ölüm, sizi sıkıntı ve zorluklardan kurtarıp uçsuz bucaksız cennet ve oradaki ölümsüz nimetlere ulaştıran bir köprü konumundadır. Hapisten kurtulup da saraylarda yaşamak istemeyen kim var? Ama sizin düşmanlarınız için durum böyle değil tabi. Onlar saraydan zindana geçer ve çetin azaplara uğrarlar. (Edeb\'ul Hüseyn: 160) 38- Şehadet Saadeti İmam Hüseyin -s- Kerbelâ\'da şöyle diyordu: \"Allah yolunda şehid olmayı saadet, zalimlerle birlikte yaşamayı ise pek acı bir zillet bilirim ben! (Tohef\'il Ukuul, 249) 39- Aşura Günü İmam Hüseyin\'in -s- İrticalen Okuduğu Şiir Dedem Allah Resulü, yaratılmışların en üstünüdür ve Allah\'ın yeryüzünde ışıyıp duran meşalesi biziz. Ben Ali\'nin oğluyum; Haşimoğullarının o temiz soylu yiğidinin hani; ve sırf bu iftihar bile yeter elbet bana. Peygamber soyunu yürüten Fâtıma, annemdir benim; kanat verilen Cafer amcamdır benim. Allah\'ın kitabı bizim aramızda dosdoğru bir şekilde inmiştir; bizim hidayetimiz ve vahyimiz dillere destandır. Bütün insanlar için Allah\'ın emin ve güvenilir dayanak ve sığınağı biziz ve bu hakikati gizli-açık daima söylemişizdir insanlara. Kevser Havuzu\'nun sahipleri biziz; dostlarımızı bizzat hz. Resulullah\'ın -sav- kadehiyle doyuracağız Kevser\'e şüphesiz. Bizim şiamız insanlar arasında en aziz yârenlerdir; düşmanlarımız ise kıyamet günü hüsrana uğrayacak olanlardandır.\" (Nefes\'ul Mehmum, 219) 40- Şehadete Koşmak Hz. Ali bin Hüseyin -s-şöyle der: Babam hz. Hüseyin bin Ali\'yle Kerbela\'ya gidiyorduk. Nerede konaklasak, ne zaman tekrar yola koyulsak hep hz. Yahya bin Zekeriya\'yı anıyor, ondan sözediyordu. Bir defasında \"Dünyanın Allah indinde ne kadar değersiz olduğu; Yahya\'nın başının yahudi bir zinakâra -fahişeye- armağan götürülmesinden bellidir\" buyurdu. (Bihar\'ul Envâr, c:45 s:298) -*- Kaynaklar İrşad: Şeyh Müfid Edeb\'ul Hüseyn: Saberi Hemedani El- İsabe Fi Temyiyz\'essahabe: İbni Hacer Askalani Bihar\'ul envâr: Allame Meclisi El- Bidaye Ve\'n Nihaye: İbni Kesir Tohef\'il Ukuul: Muhaddis Behrâni Keşf\'ul Ğamme: Ali bin İsa İribli İle\'l\'uş Şerâye : Şeyh Saduk El- Fusul\'el Mühimme: İbni Sebbâğ Mâliki Muntahab\'il Eser: Ayetullah Sâfi Gülpaygâni Nefes\'ul Mehmum: Muhaddis Kummî -*- * - Zebihullah: Allah\'ın kurbanı, Allah\'a kurban olan. [1] - El Bidaye Ve\'nnihaye: İbni Kesir c:8 s: 206. [2] - Ae, Sünen-i Tirmizi\'den naklen. [3] - El- İsabe \"Fi Temyiz\'essahabe c: 1 s:335.\";s:9:\"published\";N;s:5:\"state\";i:1;s:6:\"access\";s:1:\"1\";s:8:\"language\";s:1:\"*\";s:18:\"publish_start_date\";s:19:\"2016-10-05 16:48:00\";s:16:\"publish_end_date\";s:19:\"0000-00-00 00:00:00\";s:10:\"start_date\";s:19:\"2015-10-05 16:50:00\";s:8:\"end_date\";s:19:\"0000-00-00 00:00:00\";s:10:\"list_price\";N;s:10:\"sale_price\";N;s:7:\"type_id\";i:1;}'),(6,'index.php?option=com_k2&view=item&id=837','index.php?option=com_k2&view=item&id=837:imam-hüseyin-in-a-s-ahlâkı','İmam Hüseyin\'in (a.s) Ahlâkı','İmam Hüseyin\'in (a.s) elli altı yıllık bereketli ömrü dikkatle mütalaa edilirse onun bütün hayatının batılla mücadele, sapmalarla savaş, gerçek İslam\'ı yayma ve arifçe bir yaşamla geçtiği görülür. Şimdi bu eşsiz insanın yaşamına kısaca bir göz atıp insan ','2019-08-31 21:11:39','b717f7d5fca67281b87855ca8d3a76e9',1,1,1,'*','2019-08-30 17:03:00','0000-00-00 00:00:00','2019-08-30 17:08:00','0000-00-00 00:00:00',0,0,1,'O:19:\"FinderIndexerResult\":18:{s:11:\"\0*\0elements\";a:25:{s:2:\"id\";s:3:\"837\";s:5:\"alias\";s:29:\"imam-hüseyin-in-a-s-ahlâkı\";s:7:\"summary\";s:62687:\"<h2 align=\"center\">\r\n	&nbsp;</h2>\r\n\r\n<p>\r\n	İmam H&uuml;seyin&#39;in (a.s) elli altı yıllık bereketli &ouml;mr&uuml; dikkatle m&uuml;talaa edilirse onun b&uuml;t&uuml;n hayatının batılla m&uuml;cadele, sapmalarla savaş, ger&ccedil;ek İslam&#39;ı yayma ve arif&ccedil;e bir yaşamla ge&ccedil;tiği g&ouml;r&uuml;l&uuml;r.</p>\r\n\r\n<p>\r\n	Şimdi bu eşsiz insanın yaşamına kısaca bir g&ouml;z atıp insan olma ve insan gibi yaşamanın ne olduğunu bu emsalsiz &ouml;ğretmenden &ouml;ğrenelim.</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin (a.s) namaza, duaya ve Kur&#39;&acirc;n okumaya pek d&uuml;şk&uuml;nd&uuml;. Bazen bir g&uuml;nde y&uuml;zlerce rekat namaz kılardı.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><strong>[1]</strong></a> M&uuml;barek &ouml;m&uuml;rlerinin son gecesinde dahi, susuz ve &ccedil;orak &quot;Kerbela&quot; &ccedil;&ouml;l&uuml;nde namazını terketmemiş, Rabbin&#39;e dua ve tazarruda bulunmayı ihmal etmemiştir. O gece Rabbiyle yalnız kalıp dua etmek ve namaz kılmak i&ccedil;in d&uuml;şmandan izin istemiş, &quot;Rabbim de bilir ki&quot; buyurmuşlardır, &quot;Ben namaz kılmayı, Kur&#39;an-ı Kerim&#39;i tilavet etmeyi ve &ccedil;ok&ccedil;a dua ve istiğfarda bulunmayı pek severim.&quot; <a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><strong>[2]</strong></a></p>\r\n\r\n<p>\r\n	Nitekim Kerbela faciasında &uuml;zerlerine d&ouml;rt bir yandan ok ve mızrak yağmuru yağar ve fedak&acirc;r ashabı birer birer şehid d&uuml;şerken, İmam H&uuml;seyin (a.s) &ouml;ğle namazını kılmakta ve bu il&acirc;hi fariz&acirc;yı yerine getirmekteydi.</p>\r\n\r\n<p>\r\n	Hz. İmam H&uuml;seyin (a.s) defalarca Allah&#39;ın evini yalın ayak ziyarete gitmiş ve Hacc merasimini yerine getirmişlerdir. &quot;Galib-i Esedi&quot;nin oğulları ş&ouml;yle rivayet eder: &quot;Arefe g&uuml;n&uuml; (9 Zilhicce) ikindisinde Arefe &ccedil;&ouml;l&uuml;nde İmam H&uuml;seyin&#39;le (a.s) beraberdik. Hazret &ccedil;adırdan dışarı &ccedil;ıktılar ve &ccedil;ocuklarından oluşan bir grupla birlikte dağın sol tarafına doğru gittiler ve orada durdular. M&uuml;barek ve nurlu y&uuml;zlerini K&acirc;be&#39;ye doğru &ccedil;evirdiler, ellerini muhta&ccedil; ve zayıf biri gibi semaya kaldırıp şu muazzam duada bulundular:</p>\r\n\r\n<p>\r\n	&quot;Hamd ve &ouml;vg&uuml;; O&#39;nun irade ve mukadder kıldığı şeyi değiştirmeye kimsenin g&uuml;&ccedil; yetiremediği, bağış ve l&uuml;tfunu kimsenin engelleyemeyeceği Y&uuml;ce Allah&#39;a mahsustur! O bağış ve c&ouml;mertlikte pek eşsizdir, keremi pek y&uuml;cedir. Kimsenin gizli işi O&#39;na gizli değildir. Kanaatkar kullarının halini d&uuml;zeltip durumunu ıslah edendir O; zayıflarla d&uuml;şk&uuml;nlere acıyıp merhamet edendir O... Duaları duyup işiten ve isteklerini yerine getirip m&uuml;şk&uuml;lleri halleden O&#39;dur. İyilerin mertebesini y&uuml;kselten, zalimleri kahredip ezen O&#39;dur... O&#39;ndan başka ilah yoktur; eşsizdir, emsalsizdir. Duyan ve g&ouml;rendir O; latiftir, bilendir, her şeye kadirdir, her şeye g&uuml;c&uuml; yeter O&#39;nun!...</p>\r\n\r\n<p>\r\n	Ya Rabbim! Sana y&ouml;neliyor, Sen&#39;in Rabbim olduğuna şehadet ediyorum! D&ouml;n&uuml;ş&uuml;m Sanadır ş&uuml;phesiz ey Y&uuml;celer Y&uuml;cesi! Ben hen&uuml;z yokken ve hi&ccedil;bir şey değilken nimetler vermeye başladın bana ve topraktan yaratıverdin beni. Derken, sapasağlam d&uuml;nyaya gelmemi sağladın. K&uuml;&ccedil;&uuml;c&uuml;k bebeklik &ccedil;ağımda koruyup kolladın beni; leziz ana s&uuml;t&uuml;n&uuml; rızık ettin bana. Şefkatli annelerin kollarında b&uuml;y&uuml;tt&uuml;n beni; gizli belalar, bilinmeyen şerlerden korudun şu bendeni... Derken delilleri tamamlayıp h&uuml;ccetini kamil ettin bana, kendini tanıttın, Seni bilip tanımayı ilham ettin şu n&acirc;&ccedil;iz kuluna...</p>\r\n\r\n<p>\r\n	Ya Rabbim! Hangi nimetlerini sayayım senin, hangi nimetlerini sayıp s&ouml;yleyeyim? Hangi l&uuml;tuflarını anıp hangi c&ouml;mertliklerini dile getireyim?! Hem, kim sayabilir senin sınırsız - sayısız nimetlerini?</p>\r\n\r\n<p>\r\n	Ey y&uuml;celer y&uuml;cesi! Seni karşımda g&ouml;r&uuml;yormuş&ccedil;asına korkmamı sağla senden; takva ve Sen&#39;den &ccedil;ekinme nimetiyle mesut kıl beni; emrine itaat etmeme bedbahtlığına uğratma beni!</p>\r\n\r\n<p>\r\n	Ya Rabbim! Kerem eden sensin! Faziletli davranıp b&uuml;y&uuml;kl&uuml;k g&ouml;steren de sen! Sensin iyilik eden, sensin bağışını tamamlayıp c&ouml;mertlikte eşsiz olan! Sensin rızık veren. Sensin kuluna bağışlayan, karşılıksız veren! Sensin m&uuml;stağni kılan. Sensin kanat gerip sığındıran. &Ouml;nemli işlerde yeterli olansın sen. Hidayet eden, bizleri hata ve sapmalardan koruyan sensin! G&uuml;nahlarımızı &ouml;rten sensin. Affedip bağışlayan da sensin! Yardımcı olan, G&uuml;&ccedil; veren, Şifa veren, Sıhhat ve sağlık bahşeden, Aziz ve saygın kılan sensin...</p>\r\n\r\n<p>\r\n	... O halde ey y&uuml;ce Yaradan!... İsyankar olduğumu itiraf ediyorum. Beni affet, g&uuml;nahlarımı bağışla! <a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\"><strong>[3]</strong></a></p>\r\n\r\n<p>\r\n	O g&uuml;n İmam H&uuml;seyin (a.s) bu duasıyla oradaki halkı coşturdu orada bulunanlar ağlamaya başladılar ve bu muazzam duayı imamlarıyla birlikte tekrarladılar.</p>\r\n\r\n<p>\r\n	Ehl-i s&uuml;nnet yazarı İbn-i Kesir ş&ouml;yle yazar: &quot;İmam H&uuml;seyin (a.s) &ccedil;ok&ccedil;a oru&ccedil; tutarlardı, &ccedil;ok&ccedil;a namaz kılar ve Hacca giderlerdi, &ccedil;ok&ccedil;a sadaka verir, &ccedil;ok&ccedil;a ibadet ederlerdi.&quot;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><strong>[4]</strong></a></p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin (a.s) kimsenin ulaşamayacağı pek ulv&icirc; bir şahsiyete sahipti. Ağabeyleri İmam Hasan-ı M&uuml;cteba&nbsp; (a.s) ile y&uuml;r&uuml;yerek K&acirc;be&#39;yi ziyarete gittiklerinde K&acirc;be&#39;yi ziyarete giden İsl&acirc;m&#39;ın b&uuml;y&uuml;k şahsiyetleri bineklerinden inip onlara katılırlardı.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\"><strong>[5]</strong></a></p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin (a.s) daima halkla i&ccedil; i&ccedil;e olmakta, kendini onların derdine ortak saymaktaydı. İmam H&uuml;seyin (a.s) halkla muaşeret etmekte, kendini onlarla bir b&uuml;t&uuml;n olarak g&ouml;rmekteydi. İnsanların zor g&uuml;nlerinde onlara yardımcı olmakta, sevin&ccedil;lerini ve kederlerini paylaşmaktaydı. Allah Teala&#39;ya olan sarsılmaz imanı onu her t&uuml;rl&uuml; k&ouml;t&uuml;l&uuml;k ve pislikten korumaktaydı ve halkla muaşerette bulunma mesuliyetini omuzlarına y&uuml;klemekteydi.</p>\r\n\r\n<p>\r\n	O&#39;nun sarayları veya sayılı hizmet&ccedil;isi yoktu; onu koruyacak &ouml;zel muhafızı, askeri ve k&ouml;lesi de yoktu. Kendisini birlikte yaşadığı halkın bir par&ccedil;ası olarak g&ouml;rmekteydi, gayet al&ccedil;akg&ouml;n&uuml;ll&uuml; ve yardımseverdi.</p>\r\n\r\n<p>\r\n	Bir g&uuml;n sokaktan ge&ccedil;erken yolda bir grup fakirin yere serdikleri bir abanın &uuml;zerinde kuru ekmek par&ccedil;aları yediklerini g&ouml;rd&uuml;. İmam H&uuml;seyin&#39;i (a.s) g&ouml;r&uuml;nce onu sofralarına davet ettiler. Hazret kabul ederek oturup onlarla birlikte kuru ekmek yedi ve &quot;Allah Teala kibirlenenleri sevmez&quot;. buyurdu. Sonra da &quot;Ben sizin davetinizi kabul ettim, siz de benim davetime icabet edin&quot;. buyurarak onları evine davet etti. Eve vardıklarında İmam H&uuml;seyin (a.s) evdekilere ne varsa getirilmesini ve misafirlerin iyi ağırlanmasını hatırlattı. B&ouml;ylece hem bu yoksul insanları evinde ağırlamış hem de bir İslam b&uuml;y&uuml;ğ&uuml; olarak ger&ccedil;ek bir al&ccedil;akg&ouml;n&uuml;ll&uuml;l&uuml;k ve yardım severlik &ouml;rneği vermişti<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><strong>[6]</strong></a>.</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin (a.s) şehid olduktan sonra m&uuml;barek sırtlarında nasır izleri g&ouml;r&uuml;lm&uuml;şt&uuml;. Bunun nedenini oğlu imam Zeyn-&uuml;l Abidin&#39;den (a.s) sorduklarında o Hazret ş&ouml;yle cevap verdiler: &quot;Bu nasırlar yiyecek &ccedil;uvallarını sırtında taşımaktan&nbsp; oluştu... &Ccedil;&uuml;nk&uuml; babam geceleri dul ve yaşlı kadınlarla yetim &ccedil;ocuklar, ve fakirlerin evine &ccedil;uvallarla yiyecek taşımaktaydı.&quot;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\"><strong>[7]</strong></a></p>\r\n\r\n<p align=\"center\">\r\n	***</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin&#39;in (a.s) mazlumlara nasıl destek olduğunu Ureyneb&#39;le kocası Selamoğlu Abdullah arasında ge&ccedil;en şu hadise &ccedil;ok iyi anlatmaktadır:</p>\r\n\r\n<p>\r\n	Yezid babasının&nbsp; yerine veliaht olduğunda onca g&uuml;&ccedil;, iktidar, makam, cariye ve dans&ouml;zlere sahip olduğu halde evli bir kadına g&ouml;z dikmişti. Bu g&uuml;zel kadın Selamoğlu Abdullah&#39;ın eşi Ureyneb&#39;di.</p>\r\n\r\n<p>\r\n	Muaviye bu iğren&ccedil; tekliften dolayı oğlu Yezid&#39;i kınayacağı yerde, Abdullah&#39;ı kandırıp karısını boşattırdı; eğer karısını boşayacak olursa kendi kızını ona vereceğini s&ouml;ylemiş, İsl&acirc;m topraklarından bir kısmını da ona hediye edeceği vaadinde bulunmuştu.</p>\r\n\r\n<p>\r\n	Bu durum İmam H&uuml;seyin&#39;e (a.s) bildirilince, Hazret, hemen harekete ge&ccedil;ip Ureyneb&#39;e evlenme teklifinde bulundu, b&ouml;ylece Muaviye&#39;nin Ureyneb&#39;i Yezid&#39;e alma planını suya d&uuml;ş&uuml;rm&uuml;şt&uuml;. İmam H&uuml;seyin (a.s) Ureyneb&#39;i &ouml;ylece bekletti ve kocası Abdullah Medine&#39;ye geldiğinde onu boşayarak yine Abdullah&#39;a nikahladı. B&ouml;ylece İmam H&uuml;seyin (a.s) M&uuml;sl&uuml;man ve iffetli ailelerin namusuna g&ouml;z diken Yezid&#39;in tecav&uuml;zk&acirc;r elini kesmiş oluyordu. Bu ilgin&ccedil; olay Muhammed (s.a.a) evlatları olan Ehl-i Beyt&#39;in (a.s) &ouml;v&uuml;n&ccedil; kaynağı, &Uuml;meyyeoğullarının ise iffetsizlik ve al&ccedil;aklığını anlatan bir destan olarak tarihe ge&ccedil;miş oldu.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><strong>[8]</strong></a></p>\r\n\r\n<p align=\"center\">\r\n	***</p>\r\n\r\n<p align=\"left\">\r\n	&quot;Ziyadoğlu &Uuml;same&quot; hastalanmış, yatıyordu. İmam H&uuml;seyin (a.s) onu ziyarete gittiler. &Uuml;same &ccedil;ok &uuml;zg&uuml;nd&uuml;. Hazret nedenini sorduğunda &Uuml;same, altmışbin dirhem bor&ccedil;lu olduğunu ve borcunu &ouml;deyemeden &ouml;l&uuml;p gideceğinden korktuğunu s&ouml;yledi.</p>\r\n\r\n<p>\r\n	İmam &quot;Ben borcunu &ouml;demeyi kabul ediyorum&quot;. buyurarak &Uuml;same&#39;yi yatıştırdılar. &Uuml;same: &quot;Bu paranın &ouml;denmeden ecelimin gelip &ccedil;atmasından korkuyorum.&quot; deyince İmam H&uuml;seyin (a.s) &quot;Korkma&quot; buyurdu, &quot;Sen &ouml;lmeden &ouml;nce ben bu parayı &ouml;deyeceğim inşaallah!&quot;</p>\r\n\r\n<p>\r\n	İmam, o g&uuml;n hemen emir verip, kendi malından &Uuml;same&#39;nin borcunu &ouml;dediler.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\"><strong>[9]</strong></a></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p align=\"center\">\r\n	***</p>\r\n\r\n<p>\r\n	Mervan &Uuml;meyyeoğullarındandı ve Medine valisiydi. Vali olduğunda Ferezdak adlı şairi Medine&#39;den kovmuştu. Ferezdak&#39;ın gidecek bir yeri olmadığından İmam H&uuml;seyin&#39;e (a.s) sığındı. İmam H&uuml;seyin (a.s) ona d&ouml;rt y&uuml;z dinar bağışladı. İmam H&uuml;seyin&#39;in (a.s) taraftarları bunun doğru olmadığını ve Ferezdak d&uuml;r&uuml;st bir insan olmadığı halde neden ona yardım ettiklerini sordular. İmam &quot;En iyi mal insanın onunla kendi saygısını koruduğu maldır&quot; buyurdular. &quot;Peygamber-i Ekrem (s.a.a) &quot;Z&uuml;heyir oğlu Kab&#39;e para vermiş ve &quot;Merdas oğlu Abbas&quot; i&ccedil;in de &quot;Onun bana karşı k&ouml;t&uuml; s&ouml;zler s&ouml;yleyen dilini kesin.&quot; (yani ona para verin, b&ouml;ylece bize k&uuml;f&uuml;r etmekten vazge&ccedil;sin). buyurmuştur!&quot;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\"><strong>[10]</strong></a></p>\r\n\r\n<p align=\"center\">\r\n	***</p>\r\n\r\n<p>\r\n	Fakir bir adam &ccedil;&ouml;lden&nbsp; Medine&#39;ye geldi bu uzun yolculuktan sonra gelip İmam H&uuml;seyin&#39;in (a.s) evinin &ouml;n&uuml;nde durdu. Evin kapısını vurdu ve y&uuml;ksek sesle İmam H&uuml;seyin&#39;i (a.s) &ouml;ven şu iki beyti s&ouml;yledi.</p>\r\n\r\n<p>\r\n	&quot;Senin evine gelip de kapını &ccedil;alan kimse asla zarar g&ouml;rmez.</p>\r\n\r\n<p>\r\n	Sen bağışlayansın, hatta dahası, sen bağış madenisin. Baban da k&ouml;t&uuml;lerin katili ve kafirlerin korkulu r&uuml;yasıydı&quot;.</p>\r\n\r\n<p>\r\n	Bu sırada namazda olan İmam İhtiyar adamcağızın sesini duyunca namazını hemen eda edip kapıyı a&ccedil;tı. Fakir ihtiyarın perişan halini g&ouml;r&uuml;nce &quot;Kanber&#39;e&quot; &quot;Ne kadar paramız var?&quot; diye sordu.</p>\r\n\r\n<p>\r\n	Kanber &quot;4000 dinarımız var&quot; dedi, &quot;Bunu da emretmiş olduğunuz &uuml;zere aile efradı arasında paylaştırmamız lazım&quot;.</p>\r\n\r\n<p>\r\n	İmam &quot;O parayı bana getir&quot; buyurdu &quot;şimdi burada daha muhta&ccedil; olan biri var&quot;</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin (a.s) bu parayı yaşlı adama bağışlayıp, şu kısa şiiri okumayı da ihmal etmedi: &quot;Bu parayı al ve daha fazlasını veremediğim i&ccedil;in &ouml;zr&uuml;m&uuml; kabul et.&quot;</p>\r\n\r\n<p>\r\n	Fakir ihtiyarın g&ouml;zleri dolmuştu, ağlayarak şu şiiri s&ouml;yledi:</p>\r\n\r\n<p>\r\n	&quot;Allah&#39;ım! bunlar tertemiz ve g&uuml;zel ahl&acirc;klılardır işte! Onun i&ccedil;in daima bunlara selam g&ouml;nderilmeli!</p>\r\n\r\n<p>\r\n	Evet, ey Resulullah (s.a.a) evlatları, insanların en iyilerisiniz, sizler! Kur&#39;&acirc;n bilgisi ve t&uuml;m hakikatler sizdedir!</p>\r\n\r\n<p>\r\n	Sizlere katılma &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; g&ouml;steremeyenler asla &uuml;st&uuml;nl&uuml;k elde edemeyecektir.&quot;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><strong>[11]</strong></a></p>\r\n\r\n<p align=\"center\">\r\n	***</p>\r\n\r\n<p>\r\n	&quot;Habiboğlu Abdullah&quot; İmam H&uuml;seyin&#39;in (a.s) &ccedil;ocuklarından birine &quot;Hamd suresi&quot;nin okunuşunu &ouml;ğretmişti. Bunu duyan Hazret ona bin dinarla bin adet yeni elbise verdi ve bu Kur&#39;an hocasının ağzını m&uuml;cevherle doldurdu. Yakınları &quot;Bu k&uuml;&ccedil;&uuml;k iş i&ccedil;in neden bu kadar bağışta bulunuyorsunuz?&quot; diye sorunca &quot;Benim ona verdiklerim, onun yaptığı iş karşısında &ccedil;ok, ama &ccedil;ok azdır.&quot; buyurdu ve şu şiiri okudu:</p>\r\n\r\n<p>\r\n	&quot;D&uuml;nya kendi malını senin emrine veriyor, sen, bu malı elinden gitmeden &ouml;nce halka bağışlasana!</p>\r\n\r\n<p>\r\n	Bil ki eğer servet, g&uuml;&ccedil; ve mal sana erişecek olursa, bağışlamakla eksilmeyecektir! Ve bil ki d&uuml;nya malı senden y&uuml;z &ccedil;evirecek olursa bencillik ve cimrilik etsen dahi sana kalmayacaktır<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\"><strong>[12]</strong></a>.</p>\r\n\r\n<p align=\"center\">\r\n	***</p>\r\n\r\n<p align=\"left\">\r\n	Bir g&uuml;n evdeki cariyelerinden biri Hazrete bir demet g&uuml;l hediye etti.</p>\r\n\r\n<p align=\"left\">\r\n	İmam H&uuml;seyin (a.s) hemen &quot;Seni Allah yolunda azad ettim&quot; buyurdular.</p>\r\n\r\n<p>\r\n	Orada bulunanlardan biri &quot;Bir demet g&uuml;l&uuml;n ne değeri var ki? Siz bunun i&ccedil;in bir k&ouml;leyi mi serbest bıraktınız?&quot; diye itiraz etmeye kalkışınca İmam (a.s) &quot;Allah Teala biz Ehl-i Beyt&#39;i b&ouml;yle eğitmiştir, &ccedil;&uuml;nk&uuml; Kur&#39;an-ı Kerim&#39;de ş&ouml;yle ge&ccedil;er&quot; buyurdular:</p>\r\n\r\n<p>\r\n	&quot;Ne zaman size selam edilirse (hediye verilirse) onu ondan daha iyisiyle veya kendi eşdeğeriyle cevaplandırın.&quot;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\"><strong>[13]</strong></a>, <a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\"><strong>[14]</strong></a></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Bir g&uuml;n adamın biri İmam H&uuml;seyin&#39;in (a.s) huzuruna varıp &quot;Ey Allah Resul&uuml;&#39;n&uuml;n (s.a.a) oğlu, benim bin altın borcum var. Bunu &ouml;demem m&uuml;mk&uuml;n olmadığından size m&uuml;racaat ettim.&quot; dedi.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Hazret ş&ouml;yle buyurdular: &quot;Senden &uuml;&ccedil; soru soracağım. Bu soruların &uuml;&ccedil;&uuml;ne de cevap verecek olursan senin t&uuml;m borcunu &ouml;deyeceğim. Bunlardan ikisine cevap verecek olursan borcunun &uuml;&ccedil;te ikisini &ouml;deyeceğim. Eğer bu sorulardan birini cevaplandıracak olursan borcunun &uuml;&ccedil;te birini &ouml;deyeceğim.&quot;</p>\r\n\r\n<p>\r\n	Adam: &quot;Ey Resulullah&#39;ın (s.a.a) oğlu, siz ilim ve hikmet madenine sahipsiniz ben ise bilgisiz ve cahil bir insanım.&quot; deyince</p>\r\n\r\n<p>\r\n	İmam: &quot;Ceddim Resulullah (s.a.a) ş&ouml;yle buyurmuşlardır&quot; dedi, &quot;insanlara yapılacak bağış onları tanımakla orantılı olmalıdır.&quot;</p>\r\n\r\n<p>\r\n	Adam şaşırmıştı &quot;O halde neyi sormak istiyorsanız sorun&quot; dedi &quot;Eğer sorunun cevabını bilirsem cevap veririm, bilmezsem, sizden &ouml;ğrenmiş olurum; ben sadece Allah Teala&#39;nın l&uuml;tuf ve ihsanını istemekteyim.&quot;</p>\r\n\r\n<p>\r\n	Hazret &quot;En değerli iş nedir?&quot; diye sordular.</p>\r\n\r\n<p>\r\n	-Allah Teala&#39;ya iman etmektir.&quot;</p>\r\n\r\n<p>\r\n	- Yok olmaktan kurtulmanın yolu nedir?&quot;</p>\r\n\r\n<p>\r\n	- Allah Teala&#39;dan &uuml;mit kesmemektir.&quot;</p>\r\n\r\n<p>\r\n	- Erkeklerin en iyi s&uuml;s&uuml; nedir?</p>\r\n\r\n<p>\r\n	- Sabır ve tahamm&uuml;lle birlikte olan ilim.</p>\r\n\r\n<p>\r\n	- Bu bilginin şerefinden nasibi olmazsa bunun yerini ne alabilir?</p>\r\n\r\n<p>\r\n	- Mertlikle birlikte olan servet.</p>\r\n\r\n<p>\r\n	- Bu s&uuml;sten de mahrum olursa, hangi halde bulunması daha iyidir?</p>\r\n\r\n<p>\r\n	- Sabır ve tahamm&uuml;lle birlikte olan fakirlik.</p>\r\n\r\n<p>\r\n	- Bu saadetten mahrum olursa ne yapılmalıdır.</p>\r\n\r\n<p>\r\n	- Bu durumda g&ouml;ky&uuml;z&uuml;nden bir şimşeğin &ccedil;akıp da o kimseyi yakıp kavurması yeğdir!</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin (a.s) g&uuml;l&uuml;msediler, i&ccedil;inde bin dinar altın olan torbayı ve taşı iki y&uuml;z dirhem değerinde olan y&uuml;z&uuml;klerini bu bedeviye verip. &quot;Bin dinar ile borcunu &ouml;de ve iki y&uuml;z dirhem ile de ge&ccedil;imini d&uuml;zene sok.&quot; buyurdular.</p>\r\n\r\n<p align=\"left\">\r\n	Bedevi sevin&ccedil;le Hazret&rsquo;in yanından ayrıldığında şu s&ouml;zleri mırıldanmaktaydı: &quot;Allah Teala kendi risaletini kimlere vereceğini daha iyi bilmektedir.&quot;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><strong>[15]</strong></a></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p align=\"center\">\r\n	***</p>\r\n\r\n<p align=\"center\">\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Medineli Ansar&#39;dan bir M&uuml;sl&uuml;man İmamın huzuruna gelerek muhta&ccedil; olduğunu ve yardım istediğini s&ouml;yledi. İmam &quot;Kardeşim!&quot; buyurdular &quot;Muhta&ccedil; olduğunu beyan ederek y&uuml;zsuyu d&ouml;kme. İstediğin şeyi yaz ve bana ver. İnşaallah ben senin isteğini yerine getirir ve seni hoşnut kılarım.&quot;</p>\r\n\r\n<p>\r\n	Ansar&#39;dan olan adam bir kağıda şunları yazdı: &quot;Ey Eba Abdullah! Benim birine beş y&uuml;z dinarlık bir borcum var, o da s&uuml;rekli bu parayı &ouml;dememi istiyor. Sizden ricam o adamdan bana biraz zaman tanımasını istemenizdir. M&acirc;li durumum d&uuml;zelir d&uuml;zelmez borcumu &ouml;deyeceğim.&quot;</p>\r\n\r\n<p>\r\n	İmam mektubu okuduktan sonra derhal odaya girdi, i&ccedil;inde bin dinar bulunan bir keseyi adama verip &quot;Beş y&uuml;z&uuml;yle borcunu &ouml;de, beş y&uuml;z&uuml;yle de ge&ccedil;imini sağlarsın&quot; buyurdu ve ş&ouml;yle ekledi: &quot;Kardeşim, h&acirc;cetini şu &uuml;&ccedil; kişiden başkasına s&ouml;yleme: 1- Dindar insana 2- mert insana 3- asil bir aileye mensup insana. Zira dindar insan dini ve imanı i&ccedil;in sana yardım eder. Mert insan ise mertliğinden utanır ve sana yardımda bulunur. Aile asaleti olan kimse de senin gururunu incitmemek i&ccedil;in olsun, sana yardım eder.&quot;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\"><strong>[16]</strong></a></p>\r\n\r\n<p>\r\n	İmam Hasan-ı M&uuml;cteba (a.s)&#39;nın şehadetinden sonraydı, İmam H&uuml;seyin (a.s) Nebev&icirc; camiinde oturmuşlardı. &quot;Z&uuml;beyroğlu Abdullah&quot; ile &quot;Ebus&uuml;fyanoğlu Utbe&quot; de oradaydı. Bir bedevi deveyle gelip devesini bir k&ouml;şeye bağladıktan sonra Utbe&#39;ye doğru ilerledi ve ona selam verdi: &quot;Ben amca oğlumu &ouml;ld&uuml;rd&uuml;m, şimdi onun diyetini &ouml;demem gerekiyor, bana yardım eder misin?&quot; dedi.</p>\r\n\r\n<p>\r\n	Utbe y&uuml;z dinar verebileceğini s&ouml;yleyince adam: &quot;Benim bu diyeti &ouml;demem i&ccedil;in on bin dirheme ihtiyacım var.&quot; dedi, &quot;Y&uuml;z dirhemin bana bir faydası olmaz ki!&quot;</p>\r\n\r\n<p>\r\n	Daha sonra Z&uuml;beyr&#39;in oğluna doğru ilerleyip durumunu ona anlattı. Abdullah hizmet&ccedil;isine d&ouml;n&uuml;p ona iki y&uuml;z dirhem vermesini s&ouml;yledi. Adam Utbe&#39;ye verdiği cevabı tekrarlayıp bu defa Eba Abdullah&#39;a (a.s) doğru ilerledi, selam verip isteğini bildirdi.</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin (a.s) &quot;Biz &ouml;yle bir ailedeniz ki bağışımız muhatabımızın bilgisine g&ouml;redir.&quot; buyurdular.</p>\r\n\r\n<p>\r\n	Adam: &quot;Benden ne isterseniz sorabilirsiniz.&quot; deyince</p>\r\n\r\n<p>\r\n	İmam (a.s) ona birka&ccedil; soru sordu. Adam soruların cevabını verince İmam (a.s) on bin dirhem diyet i&ccedil;in, on bin dirhem de ge&ccedil;im i&ccedil;in bu adama &ouml;denmesini emir buyurdular. Adam hi&ccedil; ummadığı bu bağış karşısında vecde gelerek gayri ihtiyari şu şiiri s&ouml;yledi:</p>\r\n\r\n<p>\r\n	&quot;Vecde geldim, ama burnuma has bir koku geldiği i&ccedil;in veya makam elde edebilmek gayesiyle değil! Birine bağlanıp aşık olduğum i&ccedil;in de değil benim bu s&ouml;zlerim.</p>\r\n\r\n<p>\r\n	Allah Resul&uuml;&#39;n&uuml;n (s.a.a) &ccedil;ocukları i&ccedil;in vecde geldim ve onlar şiir ve s&ouml;z&uuml;n g&uuml;zellik ve lezzetini bana tattırdılar.</p>\r\n\r\n<p>\r\n	Evet, onlar değerli ve tertemiz kimselerdir, g&ouml;klerdeki yıldızlar onlar i&ccedil;in parlamaktadır.</p>\r\n\r\n<p>\r\n	Sizler, ey peygamber ailesi, iyi ve g&uuml;zel işlerde herkesi ge&ccedil;tiniz. Allah Teala sizlerle hidayet yolunu a&ccedil;mış ve fesad yolunu kapatmıştır.&quot;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\"><strong>[17]</strong></a></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p align=\"center\">\r\n	***</p>\r\n\r\n<p>\r\n	Muaviye (Allah&#39;ın ve meleklerin laneti ona, ailesine ve yandaşlarına olsun) &quot;Adıyyoğlu Hıcr&quot; ve diğer bazı Ehl-i Beyt taraftarlarını şehit ettiği yıl İmam H&uuml;seyin (a.s) ile g&ouml;r&uuml;şt&uuml; ve Hazrete &quot;Babanın dostları ve şiaları olan Hıcr ve yarenlerini nasıl &ouml;ld&uuml;rd&uuml;ğ&uuml;m&uuml; biliyor musun?&quot; dedi.</p>\r\n\r\n<p>\r\n	İmam (a.s) &quot;Hayır&quot; buyurdular.</p>\r\n\r\n<p>\r\n	Muaviye: Şeytanca sırıtarak&nbsp; &quot;Onları &ouml;ld&uuml;rd&uuml;k, kefenledik ve cenaze namazlarını kıldık.&quot; deyince İmam g&uuml;l&uuml;mseyerek ş&ouml;yle buyurdular:&quot;O grubun kıyamette senin d&uuml;şmanların olmasını &uuml;mit ediyorum. Allah&#39;a andolsun ki eğer biz senin dostlarınla karşı karşıya gelseydik, onlara asla b&ouml;yle davranmazdık. Fakat duyduğuma g&ouml;re sen m&uuml;minlerin emiri Ali&#39;nin (a.s) uygulamalarını eleştirmiş ve Haşimoğulları aleyhinde konuşmuşsun. Vallahi hata etmiş, karanlıklara atmışsın okunu. Hedefi kaybetmiş, kindarlığı pek &ccedil;abuk &ouml;ğrenmişsin. &Ouml;yle birine itaat etmektesin ki (Amr bin As) ge&ccedil;mişe dayalı k&ouml;kl&uuml; bir imanı olmadığı gibi nifak ve ikiy&uuml;zl&uuml;l&uuml;ğ&uuml; de yeni değil. &quot;</p>\r\n\r\n<p>\r\n	Bu s&ouml;zlere verecek cevap bulamayan Muaviye İmam H&uuml;seyin&#39;in (a.s) bu yiğit, d&uuml;r&uuml;st ve korkusuz tavrı karşısında mahcubiyetle başını &ouml;n&uuml;ne eğip sustu.<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\"><strong>[18]</strong></a></p>\r\n\r\n<p align=\"center\">\r\n	***</p>\r\n\r\n<p>\r\n	Bir g&uuml;n Hz. Resul-&uuml; Ekrem (s.a.a) minberde hutbe okurken, hen&uuml;z &ccedil;ocuk olan İmam Hasan (a.s) ve İmam H&uuml;seyin (a.s) koşarak mescide girdiler. G&uuml;l renkli g&ouml;mlekleriyle y&uuml;r&uuml;rlerken ayakları hasıra takıldı ve d&uuml;şecek gibi oldular, Peygamber-i Ekrem (s.a.a) bu sırada onları g&ouml;rd&uuml;, &ccedil;abucak minberden inerek biricik torunlarını kucaklayıp minbere &ccedil;ıkardılar ve onları m&uuml;barek dizlerinin &uuml;zerine oturtup, cemaate ş&ouml;yle buyurdular:</p>\r\n\r\n<p>\r\n	&quot;Allah Teala ne de g&uuml;zel buyurmuştur: evlatlarınız ve mallarınız sizin denenme vesilenizdir!</p>\r\n\r\n<p>\r\n	Bu iki &ccedil;ocuğun d&uuml;şeceklerini g&ouml;r&uuml;nce y&uuml;reğim dayanmadı. Konuşmamı yarıda kestim ve onları yanıma aldım.</p>\r\n\r\n<p>\r\n	Biliniz ki şu Hasan (a.s) la H&uuml;seyin (a.s) benim iki aziz evlatlarımdır. Onları seven beni sevmiştir ve onlara d&uuml;şmanlıkta bulunan bana d&uuml;şmanlık etmiştir&quot;.<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\"><strong>[19]</strong></a></p>\r\n\r\n<p align=\"center\">\r\n	***</p>\r\n\r\n<p>\r\n	İsl&acirc;m&#39;da da bayram g&uuml;nleri vardır. Bu g&uuml;nlerde halk bayram namazı kılar, Allah&#39;a ş&uuml;kreder ve birbirini ziyarete giderler. Temiz elbiseler giyinir, g&uuml;zel yemekler yapar, yoksulları doyurur ve o g&uuml;n&uuml; g&uuml;zel bir şekilde ge&ccedil;irirler.</p>\r\n\r\n<p>\r\n	Bu bayramlardan biri yavaş yavaş yaklaşmaktaydı. Anne ve babalar &ccedil;ocuklarını sevindirmek i&ccedil;in yeni elbiseler diktirmeyi planlıyorlardı.</p>\r\n\r\n<p>\r\n	O g&uuml;nlerde Medine zorlu g&uuml;nler yaşamaktaydı. Hz. Peygamber-i Ekrem (s.a.a) ve M&uuml;minlerin emiri Hz. Ali (a.s) kendi mallarını fakirlere ve yetimlere harcamayı daha uygun g&ouml;rm&uuml;şlerdi. Bu y&uuml;zden de Hasan (a.s) ve H&uuml;seyin&#39;e (a.s) elbise alacak paraları yoktu.</p>\r\n\r\n<p>\r\n	Bayrama birka&ccedil; g&uuml;n kala &ccedil;ocuklardan biri: &quot;Bayrama yeni elbisemiz var mı?&quot; diye sordu . Aldığı cevap şuydu: &quot;İnşaallah!..&quot;</p>\r\n\r\n<p>\r\n	Bir g&uuml;n sonra yine &quot;Bizim bayramlık elbisemiz ne olacak?&quot; diye sorunca, anneleri Hz. Zehra (a.s) &quot;Yeni elbiseyi terziler diker değil mi?&quot; diye cevapladı.</p>\r\n\r\n<p>\r\n	Bayrama iki g&uuml;n kala &ccedil;ocuklar annelerine gelip &quot;Terzi nerede?&quot; diye sordular, Hazret; terzinin &ccedil;alışmakta olduğunu, elbiseler hazır olduğunda sahiplerine verileceğini s&ouml;yleyerek &ccedil;ocukları yatıştırdı.</p>\r\n\r\n<p>\r\n	Bayram akşamı gelip &ccedil;attı, &ccedil;ocuklardan biri:</p>\r\n\r\n<p>\r\n	&quot;Eğer elbise hazırsa terzinin bu akşam onu getirmesi gerekir.&quot; dedi sevin&ccedil;le.</p>\r\n\r\n<p>\r\n	Mazlum ve masum anne &quot;Bu gece&quot;, dedi, bayram akşamı, bayram g&uuml;n&uuml; yarındır. Bayram elbiseleri de ancak hazır olduğu zaman getirilir...&quot;</p>\r\n\r\n<p>\r\n	Gece birden kapı vuruldu.</p>\r\n\r\n<p>\r\n	&quot;Kim o?&quot;</p>\r\n\r\n<p>\r\n	&quot;Terzi&quot;</p>\r\n\r\n<p>\r\n	Kapı a&ccedil;ıldığında, yaşlıca bir adam tebess&uuml;mle elindeki paketi uzatarak: &quot;&Ccedil;ocukların elbiseleri.&quot; dedi.</p>\r\n\r\n<p>\r\n	Boh&ccedil;ayı verdi ve gitti. Evdekilerden hi&ccedil;biri bu terziyi tanımıyordu. Elbiseleri Peygamberin (s.a.a) veya Ehl-i Beyt dostlarından birinin terziye vermiş olması m&uuml;mk&uuml;nd&uuml;. Boh&ccedil;ayı a&ccedil;tılar. İki g&ouml;mlek, iki i&ccedil; &ccedil;amaşırı, iki pabu&ccedil; ve iki sarık vardı. Elbiselerin bir takımı sade, g&uuml;zel ve kızıl g&uuml;l rengindeydi, diğeri ise yeşilin ciddi ve ağır bir tonuydu. Elbiselerin dış g&ouml;r&uuml;n&uuml;ş&uuml; sade ve g&uuml;zeldi. Diğer elbiselerden g&ouml;r&uuml;n&uuml;ş itibariyle hi&ccedil;bir farkı yoktu, fakat elbiselerin kumaşı &ccedil;arşı ve pazarda satılanlardan farklıydı. Daha k&uuml;&ccedil;&uuml;k yaşta olan İmam H&uuml;seyin (a.s) elini uzatıp kızıl g&uuml;l rengindeki elbiseyi aldı ve ş&ouml;yle buyurdu: &quot;Ben işte bunu istiyordum. Rengi ne kadar da hoş!&quot;</p>\r\n\r\n<p>\r\n	İmam Hasan (a.s) :&quot; Ben de şu yeşilini istiyordum. &quot;Rengi ne kadar da hoş!&quot; dedi.</p>\r\n\r\n<p>\r\n	O g&uuml;n&uuml;n sabahı Hz. Peygamber-i Ekrem (s.a.a) aziz torunlarını g&ouml;rmeye gitti. Hasaneyn (a.s) yeni elbiselerini giymişlerdi. Peygamber-i Ekrem (s.a.a) her ikisini kucaklayıp &ouml;pt&uuml;. Daha sonra biricik kızından ş&ouml;yle sordu: &quot;Terziyi g&ouml;rd&uuml;n&uuml;z m&uuml;?&quot;</p>\r\n\r\n<p>\r\n	Hz. Zehra (a.s) : &quot;Evet baba! Birisi geldi ve terzi olduğunu s&ouml;yledi fakat onu tanıyamadık.&quot; dedi.</p>\r\n\r\n<p>\r\n	Hz. Peygamber-i Ekrem (s.a.a) &quot;Allah Teala&#39;nın insan şeklinde melekleri ve melek huylu insanları vardır&quot;. buyurdular, &quot;Kullarını giydirmek istediğinde işte bu iyi huylu ve cennet ehli iyi insanları vesile kılar&quot;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\"><strong>[20]</strong></a></p>\r\n\r\n<p align=\"center\">\r\n	***</p>\r\n\r\n<p>\r\n	M&uuml;minlerin Emiri Hz. Ali&#39;nin (a.s) oğullarından biri de Muhammed Hanefiyye&#39;ydi. Hz. Resul&uuml; Ekrem&#39;in (s.a.a) vefatından sonra d&uuml;nyaya geldiği i&ccedil;in onu g&ouml;rememişti. Annesi &quot;Havle&quot; Hanefiyye kabilesindendi. Muhammed Hanefiyye hen&uuml;z yetişkinlik &ccedil;ağında olduğu g&uuml;nlerde kardeşi İmam H&uuml;seyin&#39;le (a.s) bir tartışmaya girip k&uuml;sk&uuml;n bir şekilde ondan ayrıldı. Fakat &ccedil;ok ge&ccedil;meden hatasını anlayıp kardeşi H&uuml;seyin&#39;e (a.s) yaptığı haksızlıktan dolayı pişman oldu. K&uuml;sk&uuml;nl&uuml;ğ&uuml; başlatan kendisi olmuştu. Daha &ouml;nce İmam Hasan&#39;la (a.s) İmam H&uuml;seyin (a.s) arasında vuku bulan bir barış olayına şahit olduğundan oturup İmam H&uuml;seyin&#39;e (a.s) bir mektup yazdı. Mektup ş&ouml;yleydi: &quot;Allah&#39;ın adıyla, Sevgili kardeşim! İkimizin de babası Ebu Taliboğlu Ali (a.s) ve senin annense peygamberin kızıdır. B&uuml;t&uuml;n d&uuml;nyayı altın edip benim anneme verseler senin annene denk olamaz. Bu nedenledir ki mektubumu alınca bana gel ve mertlikte iyilikte ve affedicilikte benden daha &uuml;st&uuml;n ve benden daha ileri olduğunu g&ouml;ster.&quot;</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin (a.s) bu mektubu okur okumaz kardeşi Muhammed&#39;in yanına gidip onun g&ouml;nl&uuml;n&uuml; aldı.<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\"><strong>[21]</strong></a></p>\r\n\r\n<p align=\"center\">\r\n	***</p>\r\n\r\n<p>\r\n	Osman&#39;ın amcaoğlu olan Mervan olduk&ccedil;a k&ouml;t&uuml; isim yapmış biriydi. Bu nedenle Hz. Resul&uuml; Ekrem (s.a.a) onu Medine&#39;den Taif&#39;e s&uuml;rm&uuml;ş ve minbere &ccedil;ıktığının g&ouml;r&uuml;lmesi halinde derhal &ouml;ld&uuml;r&uuml;lmesini emretmişti. Osman, halife olunca amcaoğlu olan Mervan&#39;ı Medine&#39;ye geri getirtip onu ailesinin b&uuml;y&uuml;ğ&uuml; il&acirc;n etmiş, daha sonraları Muaviye de Hicaz topraklarının y&ouml;netimini ona bırakmıştır.</p>\r\n\r\n<p>\r\n	Muaviye İmam Hasan&#39;ı (a.s) zehirleterek şehid ettikten sonra Mervan&#39;ı Hz. Zeyneb&#39;in (a.s) evine g&ouml;ndermiş ve Hz. Zeyneb&#39;in kızı &Uuml;mm&uuml; G&uuml;ls&uuml;m&#39;&uuml; oğlu Yezid&#39;e istetmişti. Mervan Hz. Zeyneb&#39;in (a.s) kocası Abdullah&#39;a giderek Muaviye&#39;nin bu isteğini bildirdi ve Yezid i&ccedil;in &Uuml;mm&uuml; G&uuml;ls&uuml;m&#39;e el&ccedil;iliğe geldiğini s&ouml;yledi. Abdullah &quot;&Uuml;mm&uuml; G&uuml;ls&uuml;m Zeyneb-i K&uuml;bra&#39;nın (a.s) kızıdır!&quot; dedi, &quot;İmam H&uuml;seyin (a.s) de onun dayısıdır. Sen de bilirsin ki şimdi ailemizin (Haşimoğullarının) b&uuml;y&uuml;ğ&uuml; İmam H&uuml;seyindir (a.s), bu konuda kendisine danışılması gereken kimse odur. Biz ona tabiyiz ve o ne derse onu yaparız. Ben bu hususta onu &ccedil;iğneyip ge&ccedil;emem.&quot;</p>\r\n\r\n<p>\r\n	Mervan bu cevap &uuml;zerine Muaviye&#39;ye bir mektup yazarak Abdullah&#39;ın s&ouml;zlerini ona aktarıp yakında İmam H&uuml;seyin&#39;in (a.s) yanına gideceğini ve &Uuml;mm&uuml; G&uuml;ls&uuml;m&#39;&uuml; ondan isteyeceğini bildirdi.</p>\r\n\r\n<p>\r\n	Şimdi Mervan herkesin yanında İmam H&uuml;seyin&#39;e (a.s) bu konuyu a&ccedil;arak Muaviye&#39;nin servet ve iktidarını &ouml;v&uuml;p İmamın bu evliliği kabul etmek zorunda kalmasını sağlayabileceği bir fırsat kollamadaydı.</p>\r\n\r\n<p>\r\n	Bir grup sahabenin camide İmam H&uuml;seyin&#39;in (a.s) etrafında toplanıp onunla sohbet ettiği bir g&uuml;n Mervan da camiye geldi. &Uuml;zerinde olduk&ccedil;a pahalı bir giysi vardı, bir hayli memnun ve neşeli g&ouml;r&uuml;n&uuml;yordu. İmamın yanına oturup kısa bir hasbıhalden sonra &quot;Muaviye, Zeyneb&#39;in kızını Yezid&#39;e istemem i&ccedil;in el&ccedil;i olarak g&ouml;nderdi beni&quot; dedi,, &quot;Babası ne kadar mihriye isterse vermeye hazırız. Hatta Emevilerle Haşimoğulları arasında barış sağlayabilmek ve her iki boy i&ccedil;in de prestij ve iftihar vesilesi yaratabilmek i&ccedil;in kızın babası Abdullah&#39;ın b&uuml;t&uuml;n bor&ccedil;larını da &ouml;demem emredildi. Bence &ccedil;ok iyi bir teklif bu... Yezid istediği her şeyi elde edebilecek g&uuml;&ccedil; ve iktidara sahip eşi ve benzeri bulunmaz bir gen&ccedil;; ama yine de sizin kızınız i&ccedil;in istediğiniz kadar mihriye vermeye hazırız. Ne dersiniz?&quot;</p>\r\n\r\n<p>\r\n	İmam (a.s) başını semaya kaldırıp &quot;Bizi kendisi i&ccedil;in ayıran ve kullarına imam ve rehber eden Rabbime hamdolsun&quot; buyurdu, &quot;Ey Mervan, s&ouml;yleyeceklerini s&ouml;yledin, şimdi iyi dinle: Her şeyden &ouml;nce şunu bil ki biz, ceddimiz Hz. Resulullah&#39;ın (s.a.a) s&uuml;nneti &uuml;zere gider ve 500 dirhemden fazla mihriye almayız!</p>\r\n\r\n<p>\r\n	Kızın babasının bor&ccedil;larına gelince: Bizim erkeklerimizin borcunu ne zamandan beri kadınlarımız &ouml;der oldu?</p>\r\n\r\n<p>\r\n	İki boy arasında barıştan s&ouml;z ettin: Ehl-i Beyt&#39;in dostluk ve d&uuml;şmanlığı, savaş ve barışı Allah i&ccedil;indir. Bu iki kabile arasında kan bağı ve akrabalık barış sağlayamadıktan sonra karı-koca akrabalığı mı sağlayacak?</p>\r\n\r\n<p>\r\n	Yezid&#39;in&nbsp; mehriye vermesine gelince, babası ve ecdadı Yezid&#39;den daha &uuml;st&uuml;n olanlar mehriye vermişlerdir ve vermektedirler, mehriyesiz evlilik yapılmaz zaten!</p>\r\n\r\n<p>\r\n	Yezid&#39;in eşi ve benzeri olmadığına gelince, bundan &ouml;nce onun gibileri vardı ve bundan sonra da olacaktır, babasının saltanatı ise ona bir &uuml;st&uuml;nl&uuml;k ve şeref sağlamayacaktır.</p>\r\n\r\n<p>\r\n	Bu evliliğin her iki taraf i&ccedil;in iftihar vesilesi olacağı konusuna gelince, bu Yezid i&ccedil;in elbette ki bir iftihardır, ama bizim i&ccedil;in asla...&quot;</p>\r\n\r\n<p>\r\n	Daha sonra İmam H&uuml;seyin (a.s) ş&ouml;yle buyurdular:</p>\r\n\r\n<p>\r\n	&quot;Burada hazır bulunanlara sesleniyorum! Zeyneb&#39;in (a.s) kızını, amcaoğlu &quot;Muhammed oğlu Kasım&quot;a beş y&uuml;z dirhem mihriyeyle nikahladığıma şahit olun. Geliri her yıl sekiz bin dinar altın olan Medine dışındaki kendi tarlamı da ona hediye ediyorum!&quot;</p>\r\n\r\n<p>\r\n	Bunu duyan Mervan&#39;ın y&uuml;z&uuml;n&uuml; ter bastı ve: &quot;Siz bilirsiniz&quot; diye kekeledi, &quot;Haşimoğulları ile &Uuml;mmeyyeoğulları arasındaki bu ilişkiyi anlayamıyorum!&quot;</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin (a.s) &quot;Bizim onlarla ilişkimiz doğru ve adildir, artık kendin bilirsin.&quot; buyurdular.<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\"><strong>[22]</strong></a></p>\r\n\r\n<p align=\"center\">\r\n	***</p>\r\n\r\n<p>\r\n	İmam Hasan (a.s) ve İmam H&uuml;seyin (a.s) yaya olarak Hacc&#39;a gitmekteydiler. Mekke ve Medine arasındaki en kısa yol seksen fersah idi. O yıl, bu iki İmam&#39;ın hareketinden birka&ccedil; g&uuml;n sonra, Hacc ziyareti i&ccedil;in ayrı bir kafile de hareket etti. Bu kafile yolun yarısında İmam Hasan (a.s) ve H&uuml;seyin&#39;e (a.s) rastladılar. Onlara saygılarından dolayı bineklerinden indiler, onları g&ouml;ren herkes devesinden inip onlara katılmakta ve yaya olarak yoluna devam etmekteydi. Bu hal bir s&uuml;re b&ouml;yle devam etti, yaşlı ve g&uuml;&ccedil;s&uuml;z kimseler i&ccedil;in durum zorlaşıyordu, fakat hi&ccedil; kimsenin g&ouml;nl&uuml; Hz. Peygamber-i Ekrem&#39;in (s.a.a) aziz torunlarını bu halde bırakıp da bineklerine binmeye bir t&uuml;rl&uuml; razı olmuyordu.</p>\r\n\r\n<p>\r\n	&quot;Ebu Vakkas oğlu Sad&quot;da bu yolcular arasındaydı, yolculardan bir grup durumu ona a&ccedil;tılar: &quot;Y&uuml;r&uuml;mek bizim i&ccedil;in zorlaştı. Allah indinde b&uuml;y&uuml;k makamı olan Resulullah&#39;ın aziz torunlarını yaya g&ouml;r&uuml;p de bizim bineklerimize binmemiz ve Hacc ziyaretinde bulunmamız doğru değildir. Siz gidin ve yaya değil de bizim gibi bineklere binip ziyarete gitmelerini rica edin&quot; dediler.</p>\r\n\r\n<p>\r\n	Sa&#39;d, İmam Hasan&#39;ın yanına giderek &quot;Ey Peygamber&#39;in biricik evl&acirc;dı!&quot; dedi, &quot;yaya olarak gitmek bir kısım hacılar i&ccedil;in zorlaştı. Sizleri bu durumda bırakıp gitmeye de g&ouml;n&uuml;lleri elvermiyor. Onun i&ccedil;in eğer sizler de hayvanlara binip de onlara katılırsanız &ccedil;ok iyi olur!&quot;</p>\r\n\r\n<p>\r\n	İmam Hasan (a.s) . &quot;Biz hayvanlara binmeyeceğiz. Ben ve H&uuml;seyin (a.s) Allah&#39;ın evine yaya gitmeyi ahdettik, nezirde bulunduk. Buradakilerin yaya olarak gitmeleri gerekmez. Hatta daha da rahat gidebilmeleri i&ccedil;in biz buradan itibaren sizden ayrılıyor ve ayrı bir yoldan Hacc&#39;a gidiyoruz. B&ouml;ylece herkes istediği şekilde ziyarete gidebilir. Ancak, yaya olarak Haccetmeyi nezredenler bizimle gelebilir. Mescid-&uuml;l Haram&#39;da g&ouml;r&uuml;şmek &uuml;midiyle.&quot;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\"><strong>[23]</strong></a></p>\r\n\r\n<p align=\"center\">\r\n	***</p>\r\n\r\n<p align=\"left\">\r\n	Abdulaziz oğlu Musa ş&ouml;yle rivayet eder: &quot;Bağdat şehrinin en bilgili ve meşhur tabibi &quot;Yuhanna&quot; adında bir Hıristiyan&rsquo;dı. Halife Harun Reşit zamanında yaşayan bu Hıristiyan adam, halifenin &ouml;zel tabibiydi.</p>\r\n\r\n<p align=\"left\">\r\n	Bir g&uuml;n &quot;Yuhanna&quot; bana gelerek&nbsp; &quot;Dinin ve Peygamberin hakkı i&ccedil;in s&ouml;yler misin kabri Kerbel&acirc;&#39;da olan ve b&uuml;t&uuml;n M&uuml;sl&uuml;manların ziyaret ettiği o şahıs kimdir?&quot; diye sordu. Ben,</p>\r\n\r\n<p align=\"left\">\r\n	&quot;O, bizim peygamberimizin torunu H&uuml;seyin (a.s) dir&quot; dedim ve ş&ouml;yle ekledim: &quot;Şimdi sen s&ouml;yle bakayım, sen bu soruyu neden sordun bana?&quot;</p>\r\n\r\n<p>\r\n	Hıristiyan tabip ş&ouml;yle dedi: &quot;Bu konuda &ccedil;ok ilgin&ccedil; şeylere şahid oldum. Bundan bir s&uuml;re &ouml;nce halifenin hizmet&ccedil;isi beni yanına &ccedil;ağırttı. Onu g&ouml;rmeye gittiğimde beni alıp halifenin akrabalarından olan &quot;İsa oğlu Musa&quot;nın evine g&ouml;t&uuml;rd&uuml;. Musa &quot;Kufe&quot; valisi olup halife&#39;nin emriyle Bağdat&#39;a gelmişti. Onu baygın bir halde yatağında yatarken g&ouml;rd&uuml;k. Yatağın yanında ise karnının t&uuml;m organlarının d&ouml;k&uuml;l&uuml; olduğu bir leğen durmaktaydı. Hizmet&ccedil;iden &quot;Nasıl oldu da bu bela başına geldi?&quot; diye sorduğumda hizmet&ccedil;i şu ilgin&ccedil; olayı aktardı:</p>\r\n\r\n<p>\r\n	&quot;Bir saat &ouml;nce sıhhati yerindeydi, arkadaşlarıyla konuşup sohbet etmekteydi. Onların arasında Haşimoğullarından biri de bulunmaktaydı ve o başından ge&ccedil;en bir olayı anlattı: &quot;Ben &ccedil;ok k&ouml;t&uuml; bir hastalığa yakalanmıştım.&quot; dedi, &quot;Hi&ccedil;bir şekilde hastalığım iyileşmiyordu. Bir g&uuml;n birisi bana İmam H&uuml;seyin&#39;in (a.s) t&uuml;rbesinin toprağına y&uuml;z&uuml;m&uuml; s&uuml;rersem iyileşeceğimi &ouml;ğ&uuml;tledi. Ben de denedim ve Allah&#39;a ş&uuml;k&uuml;r iyileştim.&quot;</p>\r\n\r\n<p>\r\n	Musa adama: &quot;O toprak hala duruyor mu?&quot; diye sordu.</p>\r\n\r\n<p>\r\n	Adam &quot;evet&quot; diye cevap verdi ve o toprağı getirmesi i&ccedil;in hizmet&ccedil;iyi evine g&ouml;nderdi. Toprak geldiğinde, Musa saygısızlık etmek i&ccedil;in onun &uuml;zerine oturdu. Ama &ccedil;ok ge&ccedil;meden acı bir &ccedil;ığlık atarak &quot;Yandım! Leğen getirin&quot;! diye bağırdı.</p>\r\n\r\n<p>\r\n	Koşup leğen getirdik, kustu; o kadar kustu ki t&uuml;m organlarını dışarı d&ouml;kt&uuml;. Bu dehşetengiz olay &uuml;zerine arkadaşları evlerine d&ouml;nd&uuml;ler, b&ouml;ylece eğlence meclisi mateme d&ouml;n&uuml;şt&uuml;.&quot;</p>\r\n\r\n<p>\r\n	Hıristiyan tabib: &quot;Şapur benden onu muayene etmemi ve m&uuml;mk&uuml;nse iyileştirmemi istedi.&quot; dedi ve ş&ouml;yle ekledi:</p>\r\n\r\n<p>\r\n	&quot;Ben bir lamba istedim ve leğenin i&ccedil;indekileri iyice g&ouml;zden ge&ccedil;irdim, inanılır gibi değildi, &ccedil;&uuml;nk&uuml; emir&#39;in ciğer, y&uuml;rek ve diğer t&uuml;m i&ccedil; organları leğende y&uuml;z&uuml;yordu. Hayretle &quot;Onu &ouml;l&uuml;leri dirilten İsa Mesih&#39;ten başkası iyileştiremez.&quot;dedim.</p>\r\n\r\n<p>\r\n	Şapur &quot;Biliyorum; ama yinede sen burada kal, bakalım bu işin sonu neye varacak.&quot; dedi.</p>\r\n\r\n<p>\r\n	O gece orada kaldım ve sabaha doğru emir &ouml;ld&uuml;.</p>\r\n\r\n<p>\r\n	Yuhanna Hıristiyan olduğu halde uzun s&uuml;re Kerbela&#39;ya Hz. Seyyid-&uuml; Ş&uuml;heda&#39;nın mezarını ziyarete giderdi. Bir s&uuml;re sonra Hıristiyanlığı terk ederek M&uuml;sl&uuml;man oldu.<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\"><strong>[24]</strong></a></p>\r\n\r\n<p align=\"center\">\r\n	***</p>\r\n\r\n<p align=\"left\">\r\n	Kays oğlu Amr der ki:</p>\r\n\r\n<p>\r\n	&quot;Amcaoğlumla birlikte İmam H&uuml;seyin&#39;i (a.s) g&ouml;rmeye gittik. Hazretle biraz sohbet ettikten sonra ş&ouml;yle buyurdular: &quot;Bildiğiniz gibi biz Kufe&#39;ye Yezid&#39;le savaşmaya gidiyoruz. Sizler bana yardıma mı geldiniz?&quot;</p>\r\n\r\n<p>\r\n	Ben: &quot;Benim &ccedil;oluk &ccedil;ocuğum var&quot;. dedim, &quot;Onların ge&ccedil;imini temin etmem gerekiyor, benden başka kimseleri yok. Hem, ben de bazılarının emanet bıraktığı şeyler var, onları sahiplerine geri vermem lazım. Sizin işinizin sonunun ne olacağını bilmiyorum ve o malların benim elimde kalmasını da istemiyorum.&quot;</p>\r\n\r\n<p>\r\n	Amcaoğlum da benimkine benzer s&ouml;zlerle gelemeyeceğini bildirdi. İmam bizim bu s&ouml;zlerimize karşılık ş&ouml;yle buyurdu: &quot;Bana yardım etmeyecekseniz bir an &ouml;nce bu &ccedil;&ouml;l&uuml; terkedin. Sakın, benim feryadımı duyup da seyirci kalmayasınız!... Şunu biliniz ki biz Ehl-i Beyt&#39;in zalimin elinde inlemekte olduğunu g&ouml;r&uuml;p de buna seyirci kalanın Allah Teal&acirc; tarafından ebed&icirc; cehennem ateşine y&uuml;z&uuml;st&uuml; atılması haktır.&quot;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\"><strong>[25]</strong></a></p>\r\n\r\n<p align=\"center\">\r\n	***</p>\r\n\r\n<p align=\"left\">\r\n	Kervan Kerbela&#39;ya doğru hareket ederken Hz. İmam H&uuml;seyin (a.s) bir ara bindiği devenin &uuml;zerinde kısa bir uykuya daldı. &Ccedil;ok ge&ccedil;meden İmam irkilerek uyanınca yiğit oğlu Ali Ekber (a.s) hemen imama yaklaşıp &quot;babacığım&quot; dedi, &quot;Neyiniz var, ne oldu size birden?&quot;</p>\r\n\r\n<p align=\"left\">\r\n	İmam &quot;Oğul&quot; dedi, &quot;Uykuda bir an bu kervanın &ouml;l&uuml;me doğru gittiği nidası geldi kulağıma. Bu yolculuk &ouml;l&uuml;m ve şehadet yolculuğu.&quot; Bunun &uuml;zerine gen&ccedil; Ali Ekber (a.s) ile babası arasında şu kısa konuşma ge&ccedil;ti:</p>\r\n\r\n<p align=\"left\">\r\n	- Babacığım biz hak &uuml;zere değil miyiz?</p>\r\n\r\n<p>\r\n	- Elbette oğlum biz Hak &uuml;zereyiz ve Hak&#39;kın emrine icabet etmekteyiz.</p>\r\n\r\n<p>\r\n	- O halde &ouml;l&uuml;me aldırmayız! Madem ki biz Hak &uuml;zereyiz bu durumda Hak yolunda Hak i&ccedil;in ve Hak&#39;kı diriltmek pahasına &ouml;ld&uuml;r&uuml;lmekten daha g&uuml;zel ne olabilir bizim i&ccedil;in?</p>\r\n\r\n<p>\r\n	Ali Ekber&#39;in son s&ouml;zleri İmamın alev misali yanıp tutuşmakta olan y&uuml;reğine adeta su serpmiş ve ailesinin Allah yolunda şehid olmaktan &ccedil;ekinmediğini ve &ccedil;oluk &ccedil;ocuğunun perişan olup d&uuml;şman eline esir d&uuml;şmesinden korkmadığını g&ouml;rmek imamın bu tehlikeli ve b&uuml;y&uuml;k belalarla dolu yolda tam bir huzur ve g&uuml;venle ilerlemesine yardımcı olmuştu. Bu nedenledir ki cennet gen&ccedil;lerinin efendisi &quot;Seyyid&#39;-&uuml;şş&uuml;hed&acirc;&quot; Hazretleri bu yiğit evl&acirc;dı i&ccedil;in hayır duada bulunarak &quot;Oğul&quot; dedi, &quot;Allah senden razı olsun&quot;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\"><strong>[26]</strong></a></p>\r\n\r\n<p align=\"center\">\r\n	***</p>\r\n\r\n<p>\r\n	Hıristiyan bir rahip Şam&#39;ın k&uuml;&ccedil;&uuml;k şehirlerinden birindeki bir kilisede yaşamını s&uuml;rd&uuml;rmekteydi. Kerbela faciasında İmam H&uuml;seyin (a.s) evlatları ve dostlarıyla birlikte mazlumca şehid edilmiş, daha sonra vahşi d&uuml;şman, şehitlerin başını kesip Yezid&#39;e vermek i&ccedil;in Şam&#39;a doğru yola &ccedil;ıkmıştı.</p>\r\n\r\n<p>\r\n	Yezid&#39;in ordusu bu kilise&#39;nin yanından ge&ccedil;erken rahibin g&ouml;z&uuml; kesilmiş başlara takıldı. Bu başlardan birinin nur ve manevi azameti onu cezbetti. Bu başın sahibinin il&acirc;hi bir kimse ve Allah Teala&#39;nın se&ccedil;ilmiş &ouml;zel kullarından biri olduğunu anlamıştı, alecele kiliseden dışarı fırladı ve orduya doğru koşarak: &quot;Bu ordunun komutanı kim?&quot; diye sordu.</p>\r\n\r\n<p>\r\n	Askerler &quot;Şimr&quot;i g&ouml;sterdiler. Rahip ona doğru ilerledi ve: &quot;Bu gece burada konaklayacak mısınız?&quot; diye sordu.</p>\r\n\r\n<p>\r\n	&quot;Şimr&quot;: &quot;Evet&quot; diye cevap verince rahip yalvarırcasına: &quot;Bu kesik başın bu gece benimle birlikte olmasına izin verir misiniz?&quot; diye sordu, Şimr -Allah&#39;ın laneti ona olsun- :&quot;Hayır&quot; Bu baş bizim i&ccedil;in &ccedil;ok değerlidir.&quot; dedi. &quot;Bu başı Yezid&#39;e teslim edeceğiz, &ccedil;ok b&uuml;y&uuml;k &ouml;d&uuml;l&uuml; var!&quot;</p>\r\n\r\n<p>\r\n	Rahip ısrarla dedi ki: &quot;Benim t&uuml;m param onikibin dirhemdir. Bu başın bir gece benim misafirim olmasına izin verirseniz bu paranın hepsini size veririm.&quot;</p>\r\n\r\n<p>\r\n	G&ouml;zleri d&uuml;nya malından başka bir şey g&ouml;rmeyen Şimr ve yanındakiler bu anlaşmayı kabul ettiler. Rahip parayı verip şehidler serveri İmam H&uuml;seyinin (a.s) başını aldı ve kiliseye d&ouml;nd&uuml;. Kesik başı g&uuml;l suyuyla tertemiz yıkadıktan sonra onu &ouml;p&uuml;p koklayarak:</p>\r\n\r\n<p>\r\n	&quot;Efendim! Serverim! Senin b&uuml;y&uuml;kl&uuml;ğ&uuml;nde ş&uuml;phe yoktur. Sen mazlumsun. Size karşı bu cinayeti nasıl işleyebildiler?&quot; dedi.</p>\r\n\r\n<p>\r\n	Rahib o geceyi Hazret&rsquo;in mukaddes başıyla dertleşerek ge&ccedil;irdi: O g&uuml;n&uuml;n sabahı Resulullah&#39;ın evladının kesik başı o rahibin m&uuml;sl&uuml;man olmasına neden oldu.<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\"><strong>[27]</strong></a></p>\r\n\r\n<p align=\"center\">\r\n	***</p>\r\n\r\n<p>\r\n	&quot;H&uuml;rroğlu Abdullah&quot; Kufe kabilelerinin reislerinden biri olup cesur ve savaş&ccedil;ı&nbsp; biriydi. M&uuml;slim bin Akil -Allah&#39;ın rahmeti ona olsun- şehit edildikten sonra &quot;İbni Ziyad&quot; şehre hakim oldu. Kufe&#39;de kalacak olursa İbn-i Ziyad&#39;ın ordusuyla İmam H&uuml;seyin&#39;e (a.s) saldırmak durumunda kalacağını, d&uuml;nya ve ahiretini yakacağını anladı. Onun i&ccedil;in oğlunu ve k&ouml;lesini de yanına alarak şehri terketti ve Kufe yakınlarında bir &ccedil;&ouml;lde konakladı.</p>\r\n\r\n<p>\r\n	Şehitlerin efendisi İmam H&uuml;seyin&#39;in (a.s) kafilesi de tesad&uuml;fen oradan ge&ccedil;mekteydi. İmam H&uuml;seyin (a.s) &ccedil;adırı g&ouml;r&uuml;nce &quot;Bu &ccedil;adır kimindir? diye sordular.</p>\r\n\r\n<p>\r\n	H&uuml;roğlu Abdullah&#39;ın olduğu s&ouml;ylenince İmam H&uuml;seyin (a.s) &quot;Mesud oğlu Haccac&quot;a -ki Abdullah&#39;ın kabilesindendi- ona gidip yardım edip edemeyeceğini &ouml;ğrenmesini istedi.</p>\r\n\r\n<p>\r\n	Haccac Abdullah&#39;a gidip İmam H&uuml;seyin&#39;in (a.s) ordusuna katılmasını istedi.</p>\r\n\r\n<p>\r\n	Abdullah &quot;Kufe ehli, M&uuml;slim&#39;le yaptığı biatten d&ouml;nd&uuml;ler ve para karşılığında onu Yezid&#39;e sattılar.&quot; dedi, &quot;Kufe&#39;de İmam H&uuml;seyin (a.s) i&ccedil;in yardımcı olacak birini arıyorsanız yanılıyorsunuz. Ben Kufe&#39;nin durumunu iyi bulmadım ve Kufe&#39;de kalacak olursam &quot;Eba Abdullah-il H&uuml;seyin&#39;le (a.s)&quot; savaşma durumunda kalacağımı anladım. Onun i&ccedil;in buralara gelip konakladım, bu savaşa katılmak istemiyorum.&quot;</p>\r\n\r\n<p>\r\n	Haccac olup biteni Hazrete bildirdi. İmam son kez onunla konuşmak i&ccedil;in bizzat kendilerinin gideceğini buyurdu ve yanına birka&ccedil; &ccedil;ocuk alarak Abdullah&#39;ın &ccedil;adırına gitti. Abdullah ayağa kalkarak onu karşıladı. İmam Abdullah&#39;a hitaben ş&ouml;yle buyurdular: &quot;Ey Abdullah! Sen &ccedil;ok g&uuml;nahlar işlemiş birisin. T&ouml;vbe etmeden &ouml;lecek olursan Allah Teala elbet seni cezalandıracaktır. Gel t&ouml;vbe et! Benim safımda yer alacak olursan ceddim Allah Resul&uuml; (s.a.a) o d&uuml;nyada sana şefaatte bulunur.&quot;</p>\r\n\r\n<p>\r\n	Abdullah &quot;Savaşacak olursam mutlaka sizin safınızda savaşırım elbet&quot; dedi, &quot;Zira size yardımcı olanın kurtuluşa ereceğini, Ziyadoğluna yardımın ise helaket ve mahva yola&ccedil;acağını bilirim! Ama size yardımcı olursam &ouml;ld&uuml;r&uuml;leceğimden de eminim. Onun i&ccedil;in beni mazur g&ouml;r&uuml;n. Fakat iyi bir atım var, onu size verebilirim. Bu atla kimi kovaladımsa yakaladım ve kimden ka&ccedil;tımsa kurtuldum. Yine iyi bir kılıcım var. Onu size hediye edebilirim. Bu kılıcı neye vurdumsa işledi.&quot;</p>\r\n\r\n<p>\r\n	Hazret: &quot;Ben sana son s&ouml;z&uuml;m&uuml; s&ouml;ylemek i&ccedil;in geldim&quot;, buyurdular, &quot;at veya kılı&ccedil; istemek i&ccedil;in değil!&quot;</p>\r\n\r\n<p>\r\n	İmam bu konuşmadan sonra kendi &ccedil;adırına d&ouml;nd&uuml;.</p>\r\n\r\n<p>\r\n	Aşura faciası bitmiş, ve İmam H&uuml;seyin&#39;in (a.s) mazlumca şehit edilmesinin &uuml;zerinden epey bir s&uuml;re ge&ccedil;mişti. Abdullah K&uuml;fe&#39;ye geri d&ouml;nd&uuml;. Ziyad&#39;ın oğlu -Allah ona lanet etsin- onu &ccedil;ağırtarak şimdiye kadar neredeydin? diye sordu.</p>\r\n\r\n<p>\r\n	- Hastaydım.</p>\r\n\r\n<p>\r\n	- Hayır, mevzu o değil. Sen Yezid&#39;e karşısın.</p>\r\n\r\n<p>\r\n	Abdullah&#39;ın rengi ka&ccedil;mıştı:</p>\r\n\r\n<p>\r\n	- Ben Yezid&#39;e karşı olsaydım casusların sana haber verirdi. Bunu isbatlayabilir misin?&quot;</p>\r\n\r\n<p>\r\n	- Bana H&uuml;seyin&#39;le (a.s) g&ouml;r&uuml;şt&uuml;ğ&uuml;n, ona atınla kılıcını takdim ettiğin haberi geldi.</p>\r\n\r\n<p>\r\n	Abdullah, casusların onu takip ettiğini anlamıştı. Şimdi hayatı tehlikedeydi, bir &ccedil;ırpıda kendisini dışarı attı ve aynı ata binerek oradan uzaklaştı.</p>\r\n\r\n<p>\r\n	İbn-i Ziyad bir grup atlıyla onu takib ettirdi. Abdullah Kerbela&#39;ya ulaşmıştı, atından inip şehitler serverinin (a.s) kabrine y&uuml;z&uuml;n&uuml; s&uuml;rerek &quot;Ey İmam!&quot; dedi, &quot;O g&uuml;n senin davetini kabul etmedim ve &ccedil;ok kısa zamanda bu amelimin cezasına yakalandım işte! Keşke senin safında yer alıp şehit olsaydım!&quot;</p>\r\n\r\n<p>\r\n	Bu sırada onu takib eden atlıların seslerini duydu. İbn-i Ziyad&#39;ın cellatlarının eline d&uuml;şmemek i&ccedil;in kendini Fırat&#39;ın sularına attı ve boğulup gitti.<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\"><strong>[28]</strong></a></p>\r\n\r\n<p align=\"center\">\r\n	***</p>\r\n\r\n<p align=\"left\">\r\n	Bir g&uuml;n Hz. Resul-&uuml; Ekrem (s.a.a) &Uuml;mm&uuml; Seleme&#39;nin evinde dinlenmekteyken o sırada k&uuml;&ccedil;&uuml;k bir &ccedil;ocuk olan İmam H&uuml;seyin (a.s) i&ccedil;eri girdi. &Uuml;mm&uuml; Seleme: &quot;Ceddin Resulullah (s.a.a) uyuyor&quot; dedi, &quot;onu rahatsız etmemek lazım&quot;</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin (a.s) &Uuml;mm&uuml; Seleme&#39;nin s&ouml;zlerine aldırmadan doğru Peygamber-i Erem&#39;in (s.a.a) odasına girip m&uuml;barek g&ouml;ğ&uuml;slerinin &uuml;zerine oturdu.</p>\r\n\r\n<p>\r\n	&Uuml;mm&uuml; Seleme Hz. Peygamber-i Ekrem&#39;in (s.a.a) uyanıp rahatsız olmasından &ccedil;ekinmekteydi. Bu sırada Allah Resul&uuml;&#39;n&uuml;n (s.a.a) ağlama sesi geldi. Hz. Peygamber-i ekremin sesini duyan &Uuml;mm&uuml; Seleme telaşla odaya girdi. Bu duruma engel olamadığı i&ccedil;in Peygamber-i Ekrem&#39;den (s.a.a) &ouml;z&uuml;r dilemeye başlayınca Peygamber-i Ekrem (s.a.a): &quot;Benim ağlamam H&uuml;seyin&#39;in (a.s) gelmesinden dolayı değildir&quot;. buyurdu&quot; Beni ağlatan şey, kardeşim Eebrail-i Emin&#39;in getirdiği haberdir. O, H&uuml;seyn&#39;imin (a.s) Kerbela&#39;sını bana g&ouml;sterdi ve H&uuml;seyin&#39;in (a.s) kabrinin toprağını hediye olarak bana getirdi.&quot; buyurdular ve m&uuml;barek ellerindeki bir avu&ccedil; toprağı &Uuml;mm&uuml; Seleme&#39;ye vererek &quot;Bunu sakla, ne zaman kana boyanacak olursa bil ki H&uuml;seyin&#39;im (a.s) şehid edilmiştir&quot; diye eklediler.</p>\r\n\r\n<p>\r\n	Bu olayın &uuml;zerinden yıllar ge&ccedil;ti. Allah Resul&uuml; (s.a.a) rıhlet ettiler. Hicretin altmışıncı yılında İman H&uuml;seyin melun Yezid&#39;e biat etmemek i&ccedil;in Medine&#39;yi terketme kararı aldı. Hazret, &Uuml;mm&uuml; Seleme&#39;yle vedalaşmaya gittiğinde &Uuml;mm&uuml; Seleme: &quot;Oğlum! Irak&#39;a gitmekten vazge&ccedil;&quot;. dedi, &quot;&Ccedil;&uuml;nk&uuml; ceddin defalarca bana senin Kerbela&#39;da şehid edileceğini s&ouml;yledi, senin kabrinin toprağından da bana bir miktar verdi.&quot;</p>\r\n\r\n<p>\r\n	Cennet gen&ccedil;lerinin efendisi, &quot;Anacığım!&quot; buyurdu, Benim gelecekten haberim olmadığını mı s&ouml;ylemek istiyorsun? Kabrimi sana g&ouml;stermemi ister misin?&quot;</p>\r\n\r\n<p>\r\n	&Uuml;mm&uuml; Seleme (r.a) &quot;Evet&quot;, deyince</p>\r\n\r\n<p>\r\n	İmam eliyle bir işarette bulundu, ilahi irade sayesinde &Uuml;mm&uuml; Seleme&#39;nin -sa- g&ouml;z&uuml;nden hicaplar &ccedil;ekildi, Hazret katledildiği yeri &Uuml;mm&uuml; Seleme&#39;ye -ra- g&ouml;sterdi. Daha sonra ellerini uzatıp oradan bir miktar toprak aldı, &Uuml;mm&uuml; Seleme&#39;ye -ra- verip ş&ouml;yle buyurdu. &quot;Onu ceddimin sana verdiği toprağın yanına koy. Bu toprak ne zaman kana bulanacak olursa bil ki ben zalim m&uuml;şrikler tarafından şehid edildim&quot;.<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\"><strong>[29]</strong></a></p>\r\n\r\n<p align=\"center\">\r\n	***</p>\r\n\r\n<p>\r\n	&quot;Basra&quot; şehrinde hıristiyan bir tacir vardı. Bir g&uuml;n o tacirle ticaret ilişkisi olan ve &quot;Bağdat&quot;ta bulunan bir t&uuml;ccar ona bir mektup g&ouml;ndererek &quot;Senin i&ccedil;in Basra k&uuml;&ccedil;&uuml;k bir ticari ortamdır. Bağdat&#39;a gelirsen &ccedil;ok daha iyi iş yaparsın&quot; diye yazdı.</p>\r\n\r\n<p>\r\n	Hıristiyan tacir, arkadaşının nasihatine uydu, elindeki malları satıp birka&ccedil; tane deve aldı. Eşyasını bu develere y&uuml;kleyip Bağdat&#39;a doğru yola koyuldu.</p>\r\n\r\n<p>\r\n	Yolun yarısında eşkıyalar kervana saldırdılar, hıristiyan t&uuml;ccarın herşeyini aldıktan sonra onu &ccedil;&ouml;lde tek başına bırakıp gittiler.</p>\r\n\r\n<p>\r\n	Hıristiyan &ccedil;aresiz yola koyuldu. Epeyce y&uuml;r&uuml;d&uuml;kten sonra bir harabeye vardı. Orada birka&ccedil; saat dinlendikten sonra yoluna devam etti. Yolda birka&ccedil; bedevi kabilesine rastladı, birka&ccedil; saat onlara misafir olduktan sonra yolu onlardan sorup oradan ayrıldı.</p>\r\n\r\n<p>\r\n	Birka&ccedil; g&uuml;nl&uuml;k y&uuml;r&uuml;y&uuml;şten sonra &quot;Helle&quot; şehri yakınlarında bir kabileye misafir oldu. Bu sırada birka&ccedil; misafir de kabileye uğradı. Hıristiyan tacir kabile efradından:&quot;Bunları tanıyor musunuz? Kim bunlar?&quot; diye sorunca,</p>\r\n\r\n<p>\r\n	&quot;Bunlar şehitler serveri İmam H&uuml;seyin&#39;in (a.s) t&uuml;rbesini ziyarete giden şiilerdir.&quot; diye cevap verdiler.</p>\r\n\r\n<p>\r\n	Bu, Hıristiyan t&uuml;ccar i&ccedil;in &ccedil;ok değişik bir durumdu. Onlardan kendisini de beraberlerinde g&ouml;t&uuml;rmelerini istedi. Kervandakiler, eşyalarına g&ouml;zkulak olması şartıyla onun bu isteğini kabul ettiler.</p>\r\n\r\n<p>\r\n	Kerbela&#39;ya vardıklarında &quot;Aşura&quot; gecesiydi. Şii kervanı, eşyalarını bu adamın yanına bırakarak &quot;Biz ziyarete gidiyoruz, yarın sabahleyin d&ouml;neceğiz. Sen burada t&uuml;rbenin &ouml;n&uuml;nde bekle ve bizim eşyalara da g&ouml;z kulak ol.&quot; dediler.</p>\r\n\r\n<p>\r\n	Hıristiyan tacir orada kaldı, kervandakiler grup halinde sinelerine vurarak İmam H&uuml;seyin (a.s)e ağlamakta ve Hazret&rsquo;in katlini kınamaktaydılar. Bu sahneyi g&ouml;ren hıristiyan da dayanamayıp ağlamaya başladı.</p>\r\n\r\n<p>\r\n	Gece sona ermekte, tanyeri yavaş yavaş ağarmaktaydı. Hıristiyan, uykuya daldı. R&uuml;yasında pek nurlu birinin iki gen&ccedil;le birlikte t&uuml;rbeden dışarı &ccedil;ıktığını g&ouml;rd&uuml;. Bu zat &ouml;teki iki gence d&ouml;nerek: &quot;Kerbela&#39;ya gelen herkesin adını yazın&quot; dedi.</p>\r\n\r\n<p>\r\n	İki gen&ccedil; gittiler ve bir s&uuml;re sonra d&ouml;nd&uuml;ler. Ellerinde bir defter vardı, efendilerine! &quot;Herkesin adını yazdık.&quot; dediler. O nurlu zat (İmam) &quot;Hi&ccedil; kimseyi unutmayın, kim varsa adını yazın.&quot; diye buyurunca</p>\r\n\r\n<p>\r\n	İki gen&ccedil; &quot;Buradakilerin hepsinin adını yazdık&quot;. dediler.</p>\r\n\r\n<p>\r\n	İmam: &quot;O halde neden bu hıristiyanın adını yazmadınız?&quot; diye sordular.</p>\r\n\r\n<p>\r\n	Gen&ccedil;ler: &quot;Efendimiz! O bir hıristiyandır, sizi ziyaret kasdıyla gelmemiş&quot;. deyince,</p>\r\n\r\n<p>\r\n	Hazret: &quot;O bizim soframızda oturmamış mıdır? buyurdular.</p>\r\n\r\n<p>\r\n	İmamın bu c&uuml;mlesi hıristiyanı pek etkilemişti, bağrına vurarak ağlamaya başladı. Sabahleyin kervandakiler ziyaretten d&ouml;nd&uuml;klerinde olayı onlara anlattı, onlardan kendisinin de t&uuml;rbeyi ziyaret etmesini sağlamalarını istedi, &ccedil;ok ge&ccedil;meden Hz. İmam H&uuml;seyin&#39;in (a.s) makberinde t&ouml;vbe edip m&uuml;sl&uuml;man oldu.<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\"><strong>[30]</strong></a></p>\r\n\r\n<p align=\"center\">\r\n	***</p>\r\n\r\n<div>\r\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\r\n	<div id=\"ftn1\">\r\n		<p>\r\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Ikd&#39;ul Ferid, c: 3 s:143.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn2\">\r\n		<p>\r\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - İrşad-ı M&uuml;fid, s:214.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn3\">\r\n		<p>\r\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - Seyyid bin Tavus, İkbal, s:339-350 ve Mefatih&#39;ul Cinan.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn4\">\r\n		<p>\r\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - İbni Esir, Usd&#39;&uuml;l G&acirc;be, c:2 s:20.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn5\">\r\n		<p>\r\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - Zikri&#39;el H&uuml;seyn, c:1 s:152.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn6\">\r\n		<p>\r\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - Ayaşi Tefsiri, c:2 s:257.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn7\">\r\n		<p>\r\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - İbni Şehr Aşub, Menakıb, c:2 s:222.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn8\">\r\n		<p>\r\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - İbni Kutayba, El İmame Ve&#39;ssiyase, c:1 s:253.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn9\">\r\n		<p>\r\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - Allame Emin, A&#39;yan&#39;uşşia&#39;nın fars&ccedil;a terc&uuml;mesi: Der Ast&acirc;n-e Ehl-i Beyt (a.s), s:108.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn10\">\r\n		<p>\r\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - Ae, s:109.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn11\">\r\n		<p>\r\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - Ae.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn12\">\r\n		<p>\r\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - Ae, s:110.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn13\">\r\n		<p>\r\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - Nisa Suresi, 86.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn14\">\r\n		<p>\r\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - Der Ast&acirc;n-e Ehl-i Beyt, s:110.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn15\">\r\n		<p>\r\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - Ae, s:111.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn16\">\r\n		<p>\r\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - Ae, s:112, Tuhef&#39;il Uguul (İbni Şeybe-i Harr&acirc;ni)den naklen.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn17\">\r\n		<p>\r\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - Ae s:113.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn18\">\r\n		<p>\r\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> - Ae. s:124.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn19\">\r\n		<p>\r\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> - Tabers&icirc;-İ&#39;lam&#39;ul Ver&acirc;, s:315.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn20\">\r\n		<p>\r\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> - Allame Meclisi, Cila&#39;il Uyun s:253.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn21\">\r\n		<p>\r\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> - Allame Meclisi, Ayn&#39;el Hayat s:565.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn22\">\r\n		<p>\r\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> - Allame Meclisi, Cila&#39;il Uyun, s:331.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn23\">\r\n		<p>\r\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> - İrşad-ı M&uuml;fid, c:2, s:132.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn24\">\r\n		<p>\r\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a> - Şehid Destgayb, G&uuml;nahan-ı Keb&icirc;re, c:2, s:533.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn25\">\r\n		<p>\r\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a> - Ae s: 79.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn26\">\r\n		<p>\r\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a> - Şeh. Destgayb, İsti&acirc;ze, s:167.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn27\">\r\n		<p>\r\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a> - Şeh. Destgayb, Maarif-i Ez Kur&#39;an, s:506.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn28\">\r\n		<p>\r\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a> - Şeh. Destgayb, Kıyam-ı H&uuml;seyni, s:173.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn29\">\r\n		<p>\r\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a> - Şeh. Destgayb, Seyyiduşş&uuml;hed&acirc;, s:7 - 166 ve 111.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn30\">\r\n		<p>\r\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a> - &quot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot; ; Kıyam-ı H&uuml;seyn&icirc; s: 127.</p>\r\n	</div>\r\n</div>\";s:4:\"body\";s:0:\"\";s:5:\"catid\";s:2:\"27\";s:10:\"created_by\";s:3:\"536\";s:16:\"created_by_alias\";s:0:\"\";s:8:\"modified\";s:19:\"2019-08-31 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Şimdi bu eşsiz insanın yaşamına kısaca bir göz atıp insan olma ve insan gibi yaşamanın ne olduğunu bu emsalsiz öğretmenden öğrenelim. İmam Hüseyin (a.s) namaza, duaya ve Kur\'ân okumaya pek düşkündü. Bazen bir günde yüzlerce rekat namaz kılardı. [1] Mübarek ömürlerinin son gecesinde dahi, susuz ve çorak \"Kerbela\" çölünde namazını terketmemiş, Rabbin\'e dua ve tazarruda bulunmayı ihmal etmemiştir. O gece Rabbiyle yalnız kalıp dua etmek ve namaz kılmak için düşmandan izin istemiş, \"Rabbim de bilir ki\" buyurmuşlardır, \"Ben namaz kılmayı, Kur\'an-ı Kerim\'i tilavet etmeyi ve çokça dua ve istiğfarda bulunmayı pek severim.\" [2] Nitekim Kerbela faciasında üzerlerine dört bir yandan ok ve mızrak yağmuru yağar ve fedakâr ashabı birer birer şehid düşerken, İmam Hüseyin (a.s) öğle namazını kılmakta ve bu ilâhi farizâyı yerine getirmekteydi. Hz. İmam Hüseyin (a.s) defalarca Allah\'ın evini yalın ayak ziyarete gitmiş ve Hacc merasimini yerine getirmişlerdir. \"Galib-i Esedi\"nin oğulları şöyle rivayet eder: \"Arefe günü (9 Zilhicce) ikindisinde Arefe çölünde İmam Hüseyin\'le (a.s) beraberdik. Hazret çadırdan dışarı çıktılar ve çocuklarından oluşan bir grupla birlikte dağın sol tarafınadoğru gittiler ve orada durdular. Mübarek ve nurlu yüzlerini Kâbe\'ye doğru çevirdiler, ellerini muhtaç ve zayıf biri gibi semaya kaldırıp şu muazzam duada bulundular: \"Hamd ve övgü; O\'nun irade ve mukadder kıldığı şeyi değiştirmeye kimsenin güç yetiremediği, bağış ve lütfunu kimsenin engelleyemeyeceği Yüce Allah\'a mahsustur! O bağış ve cömertlikte pek eşsizdir, keremi pek yücedir. Kimsenin gizli işi O\'na gizli değildir. Kanaatkar kullarının halini düzeltip durumunu ıslah edendir O; zayıflarla düşkünlere acıyıp merhamet edendir O... Duaları duyup işiten ve isteklerini yerine getirip müşkülleri halleden O\'dur. İyilerin mertebesini yükselten, zalimleri kahredip ezen O\'dur... O\'ndan başka ilah yoktur; eşsizdir, emsalsizdir. Duyan ve görendir O; latiftir, bilendir, her şeye kadirdir, her şeye gücü yeter O\'nun!... Ya Rabbim! Sana yöneliyor, Sen\'in Rabbim olduğuna şehadet ediyorum! Dönüşüm Sanadır şüphesiz ey Yüceler Yücesi! Ben henüz yokken ve hiçbir şey değilken nimetler vermeye başladın bana ve topraktan yaratıverdin beni. Derken, sapasağlam dünyaya gelmemi sağladın. Küçücük bebeklik çağımda koruyup kolladın beni; leziz ana sütünü rızık ettin bana. Şefkatli annelerin kollarında büyüttün beni; gizli belalar, bilinmeyen şerlerden korudun şu bendeni... Derken delilleri tamamlayıp hüccetini kamil ettin bana, kendini tanıttın, Seni bilip tanımayı ilham ettin şu nâçiz kuluna... Ya Rabbim! Hangi nimetlerini sayayım senin, hangi nimetlerini sayıp söyleyeyim? Hangi lütuflarını anıp hangi cömertliklerini dile getireyim?! Hem, kim sayabilir senin sınırsız - sayısız nimetlerini? Ey yüceleryücesi! Seni karşımda görüyormuşçasına korkmamı sağla senden; takva ve Sen\'den çekinme nimetiyle mesut kıl beni; emrine itaat etmeme bedbahtlığına uğratma beni! Ya Rabbim! Kerem eden sensin! Faziletli davranıp büyüklük gösteren de sen! Sensin iyilik eden, sensin bağışını tamamlayıp cömertlikte eşsiz olan! Sensin rızık veren. Sensin kuluna bağışlayan, karşılıksız veren! Sensin müstağni kılan. Sensin kanat gerip sığındıran. Önemli işlerde yeterli olansın sen. Hidayet eden, bizleri hata ve sapmalardan koruyan sensin! Günahlarımızı örten sensin. Affedip bağışlayan da sensin! Yardımcı olan, Güç veren, Şifa veren, Sıhhat ve sağlık bahşeden, Aziz ve saygın kılan sensin... ... O halde ey yüce Yaradan!... İsyankar olduğumu itiraf ediyorum. Beni affet, günahlarımı bağışla! [3] O gün İmam Hüseyin (a.s) bu duasıyla oradaki halkı coşturdu orada bulunanlar ağlamaya başladılar ve bu muazzam duayı imamlarıyla birlikte tekrarladılar. Ehl-i sünnet yazarı İbn-i Kesir şöyle yazar: \"İmam Hüseyin (a.s) çokça oruç tutarlardı, çokça namaz kılar ve Hacca giderlerdi, çokça sadaka verir, çokça ibadet ederlerdi.\" [4] İmam Hüseyin (a.s) kimsenin ulaşamayacağı pek ulvî bir şahsiyete sahipti. Ağabeyleri İmam Hasan-ı Mücteba (a.s) ile yürüyerek Kâbe\'yi ziyarete gittiklerinde Kâbe\'yi ziyarete giden İslâm\'ın büyük şahsiyetleri bineklerinden inip onlara katılırlardı. [5] İmam Hüseyin (a.s) daima halkla iç içeolmakta, kendini onların derdine ortak saymaktaydı. İmam Hüseyin (a.s) halkla muaşeret etmekte, kendini onlarla bir bütün olarak görmekteydi. İnsanların zor günlerinde onlara yardımcı olmakta, sevinçlerini ve kederlerini paylaşmaktaydı. Allah Teala\'ya olan sarsılmaz imanı onu her türlü kötülük ve pislikten korumaktaydı ve halkla muaşerette bulunma mesuliyetini omuzlarına yüklemekteydi. O\'nun sarayları veya sayılı hizmetçisi yoktu; onu koruyacak özel muhafızı, askeri ve kölesi de yoktu. Kendisini birlikte yaşadığı halkın bir parçası olarak görmekteydi, gayet alçakgönüllü ve yardımseverdi. Bir gün sokaktan geçerken yolda bir grup fakirin yere serdikleri bir abanın üzerinde kuru ekmek parçaları yediklerini gördü. İmam Hüseyin\'i (a.s) görünce onu sofralarına davet ettiler. Hazret kabul ederek oturup onlarla birlikte kuru ekmek yedi ve \"Allah Teala kibirlenenleri sevmez\". buyurdu. Sonra da \"Ben sizin davetinizi kabul ettim, siz de benim davetime icabet edin\". buyurarak onları evine davet etti. Eve vardıklarında İmam Hüseyin (a.s) evdekilere ne varsa getirilmesini ve misafirlerin iyi ağırlanmasını hatırlattı. Böylece hem bu yoksul insanları evinde ağırlamış hem de bir İslam büyüğü olarak gerçek bir alçakgönüllülük ve yardım severlik örneği vermişti [6] . İmam Hüseyin (a.s) şehid olduktan sonra mübarek sırtlarında nasır izleri görülmüştü. Bunun nedenini oğlu imam Zeyn-ül Abidin\'den (a.s) sorduklarında o Hazret şöyle cevap verdiler: \"Bu nasırlar yiyecek çuvallarını sırtında taşımaktan oluştu... Çünkü babam geceleri dul veyaşlı kadınlarla yetim çocuklar, ve fakirlerin evine çuvallarla yiyecek taşımaktaydı.\" [7] *** İmam Hüseyin\'in (a.s) mazlumlara nasıl destek olduğunu Ureyneb\'le kocası Selamoğlu Abdullah arasında geçen şu hadise çok iyi anlatmaktadır: Yezid babasının yerine veliaht olduğunda onca güç, iktidar, makam, cariye ve dansözlere sahip olduğu halde evli bir kadına göz dikmişti. Bu güzel kadın Selamoğlu Abdullah\'ın eşi Ureyneb\'di. Muaviye bu iğrenç tekliften dolayı oğlu Yezid\'i kınayacağı yerde, Abdullah\'ı kandırıp karısını boşattırdı; eğer karısını boşayacak olursa kendi kızını ona vereceğini söylemiş, İslâm topraklarından bir kısmını da ona hediye edeceği vaadinde bulunmuştu. Bu durum İmam Hüseyin\'e (a.s) bildirilince, Hazret, hemen harekete geçip Ureyneb\'e evlenme teklifinde bulundu, böylece Muaviye\'nin Ureyneb\'i Yezid\'e alma planını suya düşürmüştü. İmam Hüseyin (a.s) Ureyneb\'i öylece bekletti ve kocası Abdullah Medine\'ye geldiğinde onu boşayarak yine Abdullah\'a nikahladı. Böylece İmam Hüseyin (a.s) Müslüman ve iffetli ailelerin namusuna göz diken Yezid\'in tecavüzkâr elini kesmiş oluyordu. Bu ilginç olay Muhammed (s.a.a) evlatları olan Ehl-i Beyt\'in (a.s) övünç kaynağı, Ümeyyeoğullarının ise iffetsizlik ve alçaklığını anlatan bir destan olarak tarihe geçmiş oldu. [8] *** \"Ziyadoğlu Üsame\" hastalanmış, yatıyordu. İmam Hüseyin (a.s) onu ziyarete gittiler. Üsame çoküzgündü. Hazret nedenini sorduğunda Üsame, altmışbin dirhem borçlu olduğunu ve borcunu ödeyemeden ölüp gideceğinden korktuğunu söyledi. İmam \"Ben borcunu ödemeyi kabul ediyorum\". buyurarak Üsame\'yi yatıştırdılar. Üsame: \"Bu paranın ödenmeden ecelimin gelip çatmasından korkuyorum.\" deyince İmam Hüseyin (a.s) \"Korkma\" buyurdu, \"Sen ölmeden önce ben bu parayı ödeyeceğim inşaallah!\" İmam, o gün hemen emir verip, kendi malından Üsame\'nin borcunu ödediler. [9] *** Mervan Ümeyyeoğullarındandı ve Medine valisiydi. Vali olduğunda Ferezdak adlı şairi Medine\'den kovmuştu. Ferezdak\'ın gidecek bir yeri olmadığından İmam Hüseyin\'e (a.s) sığındı. İmam Hüseyin (a.s) ona dört yüz dinar bağışladı. İmam Hüseyin\'in (a.s) taraftarları bunun doğru olmadığını ve Ferezdak dürüst bir insan olmadığı halde neden ona yardım ettiklerini sordular. İmam \"En iyi mal insanın onunla kendi saygısını koruduğu maldır\" buyurdular. \"Peygamber-i Ekrem (s.a.a) \"Züheyir oğlu Kab\'e para vermiş ve \"Merdas oğlu Abbas\" için de \"Onun bana karşı kötü sözler söyleyen dilini kesin.\" (yani ona para verin, böylece bize küfür etmekten vazgeçsin). buyurmuştur!\" [10] *** Fakir bir adam çölden Medine\'ye geldi bu uzun yolculuktan sonra gelip İmam Hüseyin\'in (a.s) evinin önünde durdu. Evin kapısını vurdu ve yüksek sesle İmam Hüseyin\'i (a.s) öven şu iki beytisöyledi. \"Senin evine gelip de kapını çalan kimse asla zarar görmez. Sen bağışlayansın, hatta dahası, sen bağış madenisin. Baban da kötülerin katili ve kafirlerin korkulu rüyasıydı\". Bu sırada namazda olan İmam İhtiyar adamcağızın sesini duyunca namazını hemen eda edip kapıyı açtı. Fakir ihtiyarın perişan halini görünce \"Kanber\'e\" \"Ne kadar paramız var?\" diye sordu. Kanber \"4000 dinarımız var\" dedi, \"Bunu da emretmiş olduğunuz üzere aile efradı arasında paylaştırmamız lazım\". İmam \"O parayı bana getir\" buyurdu \"şimdi burada daha muhtaç olan biri var\" İmam Hüseyin (a.s) bu parayı yaşlı adama bağışlayıp, şu kısa şiiri okumayı da ihmal etmedi: \"Bu parayı al ve daha fazlasını veremediğim için özrümü kabul et.\" Fakir ihtiyarın gözleri dolmuştu, ağlayarak şu şiiri söyledi: \"Allah\'ım! bunlar tertemiz ve güzel ahlâklılardır işte! Onun için daima bunlara selam gönderilmeli! Evet, ey Resulullah (s.a.a) evlatları, insanların en iyilerisiniz, sizler! Kur\'ân bilgisi ve tüm hakikatler sizdedir! Sizlere katılma üstünlüğünü gösteremeyenler asla üstünlük elde edemeyecektir.\" [11] *** \"Habiboğlu Abdullah\" İmam Hüseyin\'in (a.s) çocuklarından birine \"Hamd suresi\"nin okunuşunu öğretmişti. Bunu duyan Hazret ona bin dinarla bin adet yeni elbise verdi ve bu Kur\'an hocasının ağzını mücevherle doldurdu. Yakınları \"Bu küçük iş için neden bu kadar bağıştabulunuyorsunuz?\" diye sorunca \"Benim ona verdiklerim, onun yaptığı iş karşısında çok, ama çok azdır.\" buyurdu ve şu şiiri okudu: \"Dünya kendi malını senin emrine veriyor, sen, bu malı elinden gitmeden önce halka bağışlasana! Bil ki eğer servet, güç ve mal sana erişecek olursa, bağışlamakla eksilmeyecektir! Ve bil ki dünya malı senden yüz çevirecek olursa bencillik ve cimrilik etsen dahi sana kalmayacaktır [12] . *** Bir gün evdeki cariyelerinden biri Hazrete bir demet gül hediye etti. İmam Hüseyin (a.s) hemen \"Seni Allah yolunda azad ettim\" buyurdular. Orada bulunanlardan biri \"Bir demet gülün ne değeri var ki? Siz bunun için bir köleyi mi serbest bıraktınız?\" diye itiraz etmeye kalkışınca İmam (a.s) \"Allah Teala biz Ehl-i Beyt\'i böyle eğitmiştir, çünkü Kur\'an-ı Kerim\'de şöyle geçer\" buyurdular: \"Ne zaman size selam edilirse (hediye verilirse) onu ondan daha iyisiyle veya kendi eşdeğeriyle cevaplandırın.\" [13] , [14] Bir gün adamın biri İmam Hüseyin\'in (a.s) huzuruna varıp \"Ey Allah Resulü\'nün (s.a.a) oğlu, benim bin altın borcum var. Bunu ödemem mümkün olmadığından size müracaat ettim.\" dedi. Hazret şöyle buyurdular: \"Senden üç soru soracağım. Bu soruların üçüne de cevap verecek olursan senin tüm borcunu ödeyeceğim. Bunlardan ikisine cevap verecek olursan borcunun üçteikisini ödeyeceğim. Eğer bu sorulardan birini cevaplandıracak olursan borcunun üçte birini ödeyeceğim.\" Adam: \"Ey Resulullah\'ın (s.a.a) oğlu, siz ilim ve hikmet madenine sahipsiniz ben ise bilgisiz ve cahil bir insanım.\" deyince İmam: \"Ceddim Resulullah (s.a.a) şöyle buyurmuşlardır\" dedi, \"insanlara yapılacak bağış onları tanımakla orantılı olmalıdır.\" Adam şaşırmıştı \"O halde neyi sormak istiyorsanız sorun\" dedi \"Eğer sorunun cevabını bilirsem cevap veririm, bilmezsem, sizden öğrenmiş olurum; ben sadece Allah Teala\'nın lütuf ve ihsanını istemekteyim.\" Hazret \"En değerli iş nedir?\" diye sordular. -Allah Teala\'ya iman etmektir.\" - Yok olmaktan kurtulmanın yolu nedir?\" - Allah Teala\'dan ümit kesmemektir.\" - Erkeklerin en iyi süsü nedir? - Sabır ve tahammülle birlikte olan ilim. - Bu bilginin şerefinden nasibi olmazsa bunun yerini ne alabilir? - Mertlikle birlikte olan servet. - Bu süsten de mahrum olursa, hangi halde bulunması daha iyidir? - Sabır ve tahammülle birlikte olan fakirlik. - Bu saadetten mahrum olursa ne yapılmalıdır. - Bu durumda gökyüzünden bir şimşeğin çakıp da o kimseyi yakıp kavurması yeğdir! İmam Hüseyin (a.s) gülümsediler, içinde bin dinar altın olan torbayı ve taşı iki yüz dirhem değerinde olan yüzüklerini bu bedeviye verip. \"Bin dinar ile borcunu öde ve iki yüz dirhem ile de geçimini düzene sok.\" buyurdular. Bedevi sevinçle Hazret’in yanından ayrıldığında şu sözleri mırıldanmaktaydı: \"Allah Teala kendi risaletini kimlerevereceğini daha iyi bilmektedir.\" [15] *** Medineli Ansar\'dan bir Müslüman İmamın huzuruna gelerek muhtaç olduğunu ve yardım istediğini söyledi. İmam \"Kardeşim!\" buyurdular \"Muhtaç olduğunu beyan ederek yüzsuyu dökme. İstediğin şeyi yaz ve bana ver. İnşaallah ben senin isteğini yerine getirir ve seni hoşnut kılarım.\" Ansar\'dan olan adam bir kağıda şunları yazdı: \"Ey Eba Abdullah! Benim birine beş yüz dinarlık bir borcum var, o da sürekli bu parayı ödememi istiyor. Sizden ricam o adamdan bana biraz zaman tanımasını istemenizdir. Mâli durumum düzelir düzelmez borcumu ödeyeceğim.\" İmam mektubu okuduktan sonra derhal odaya girdi, içinde bin dinar bulunan bir keseyi adama verip \"Beş yüzüyle borcunu öde, beş yüzüyle de geçimini sağlarsın\" buyurdu ve şöyle ekledi: \"Kardeşim, hâcetini şu üç kişiden başkasına söyleme: 1- Dindar insana 2- mert insana 3- asil bir aileye mensup insana. Zira dindar insan dini ve imanı için sana yardım eder. Mert insan ise mertliğinden utanır ve sana yardımda bulunur. Aile asaleti olan kimse de senin gururunu incitmemek için olsun, sana yardım eder.\" [16] İmam Hasan-ı Mücteba (a.s)\'nın şehadetinden sonraydı, İmam Hüseyin (a.s) Nebevî camiinde oturmuşlardı. \"Zübeyroğlu Abdullah\" ile \"Ebusüfyanoğlu Utbe\" de oradaydı. Bir bedevi deveyle gelip devesini bir köşeye bağladıktan sonra Utbe\'ye doğru ilerledi ve ona selam verdi: \"Ben amca oğlumu öldürdüm, şimdi onun diyetini ödememgerekiyor, bana yardım eder misin?\" dedi. Utbe yüz dinar verebileceğini söyleyince adam: \"Benim bu diyeti ödemem için on bin dirheme ihtiyacım var.\" dedi, \"Yüz dirhemin bana bir faydası olmaz ki!\" Daha sonra Zübeyr\'in oğluna doğru ilerleyip durumunu ona anlattı. Abdullah hizmetçisine dönüp ona iki yüz dirhem vermesini söyledi. Adam Utbe\'ye verdiği cevabı tekrarlayıp bu defa Eba Abdullah\'a (a.s) doğru ilerledi, selam verip isteğini bildirdi. İmam Hüseyin (a.s) \"Biz öyle bir ailedeniz ki bağışımız muhatabımızın bilgisine göredir.\" buyurdular. Adam: \"Benden ne isterseniz sorabilirsiniz.\" deyince İmam (a.s) ona birkaç soru sordu. Adam soruların cevabını verince İmam (a.s) on bin dirhem diyet için, on bin dirhem de geçim için bu adama ödenmesini emir buyurdular. Adam hiç ummadığı bu bağış karşısında vecde gelerek gayri ihtiyari şu şiiri söyledi: \"Vecde geldim, ama burnuma has bir koku geldiği için veya makam elde edebilmek gayesiyle değil! Birine bağlanıp aşık olduğum için de değil benim bu sözlerim. Allah Resulü\'nün (s.a.a) çocukları için vecde geldim ve onlar şiir ve sözün güzellik ve lezzetini bana tattırdılar. Evet, onlar değerli ve tertemiz kimselerdir, göklerdeki yıldızlar onlar için parlamaktadır. Sizler, ey peygamber ailesi, iyi ve güzel işlerde herkesi geçtiniz. Allah Teala sizlerle hidayet yolunu açmış ve fesad yolunu kapatmıştır.\" [17] *** Muaviye (Allah\'ın ve meleklerin laneti ona, ailesine ve yandaşlarına olsun)\"Adıyyoğlu Hıcr\" ve diğer bazı Ehl-i Beyt taraftarlarını şehit ettiği yıl İmam Hüseyin (a.s) ile görüştü ve Hazrete \"Babanın dostları ve şiaları olan Hıcr ve yarenlerini nasıl öldürdüğümü biliyor musun?\" dedi. İmam (a.s) \"Hayır\" buyurdular. Muaviye: Şeytanca sırıtarak \"Onları öldürdük, kefenledik ve cenaze namazlarını kıldık.\" deyince İmam gülümseyerek şöyle buyurdular:\"O grubun kıyamette senin düşmanların olmasını ümit ediyorum. Allah\'a andolsun ki eğer biz senin dostlarınla karşı karşıya gelseydik, onlara asla böyle davranmazdık. Fakat duyduğuma göre sen müminlerin emiri Ali\'nin (a.s) uygulamalarını eleştirmiş ve Haşimoğulları aleyhinde konuşmuşsun. Vallahi hata etmiş, karanlıklara atmışsın okunu. Hedefi kaybetmiş, kindarlığı pek çabuk öğrenmişsin. Öyle birine itaat etmektesin ki (Amr bin As) geçmişe dayalı köklü bir imanı olmadığı gibi nifak ve ikiyüzlülüğü de yeni değil. \" Bu sözlere verecek cevap bulamayan Muaviye İmam Hüseyin\'in (a.s) bu yiğit, dürüst ve korkusuz tavrı karşısında mahcubiyetle başını önüne eğip sustu. [18] *** Bir gün Hz. Resul-ü Ekrem (s.a.a) minberde hutbe okurken, henüz çocuk olan İmam Hasan (a.s) ve İmam Hüseyin (a.s) koşarak mescide girdiler. Gül renkli gömlekleriyle yürürlerken ayakları hasıra takıldı ve düşecek gibi oldular, Peygamber-i Ekrem (s.a.a) bu sırada onları gördü, çabucak minberden inerek biricik torunlarını kucaklayıp minbere çıkardılar ve onları mübarek dizlerinin üzerine oturtup, cemaate şöylebuyurdular: \"Allah Teala ne de güzel buyurmuştur: evlatlarınız ve mallarınız sizin denenme vesilenizdir! Bu iki çocuğun düşeceklerini görünce yüreğim dayanmadı. Konuşmamı yarıda kestim ve onları yanıma aldım. Biliniz ki şu Hasan (a.s) la Hüseyin (a.s) benim iki aziz evlatlarımdır. Onları seven beni sevmiştir ve onlara düşmanlıkta bulunan bana düşmanlık etmiştir\". [19] *** İslâm\'da da bayram günleri vardır. Bu günlerde halk bayram namazı kılar, Allah\'a şükreder ve birbirini ziyarete giderler. Temiz elbiseler giyinir, güzel yemekler yapar, yoksulları doyurur ve o günü güzel bir şekilde geçirirler. Bu bayramlardan biri yavaş yavaş yaklaşmaktaydı. Anne ve babalar çocuklarını sevindirmek için yeni elbiseler diktirmeyi planlıyorlardı. O günlerde Medine zorlu günler yaşamaktaydı. Hz. Peygamber-i Ekrem (s.a.a) ve Müminlerin emiri Hz. Ali (a.s) kendi mallarını fakirlere ve yetimlere harcamayı daha uygun görmüşlerdi. Bu yüzden de Hasan (a.s) ve Hüseyin\'e (a.s) elbise alacak paraları yoktu. Bayrama birkaç gün kala çocuklardan biri: \"Bayrama yeni elbisemiz var mı?\" diye sordu . Aldığı cevap şuydu: \"İnşaallah!..\" Bir gün sonra yine \"Bizim bayramlık elbisemiz ne olacak?\" diye sorunca, anneleri Hz. Zehra (a.s) \"Yeni elbiseyi terziler diker değil mi?\" diye cevapladı. Bayrama iki gün kala çocuklar annelerine gelip \"Terzi nerede?\" diye sordular, Hazret; terzinin çalışmakta olduğunu, elbiseler hazır olduğunda sahiplerine verileceğini söyleyerek çocukları yatıştırdı. Bayramakşamı gelip çattı, çocuklardan biri: \"Eğer elbise hazırsa terzinin bu akşam onu getirmesi gerekir.\" dedi sevinçle. Mazlum ve masum anne \"Bu gece\", dedi, bayram akşamı, bayram günü yarındır. Bayram elbiseleri de ancak hazır olduğu zaman getirilir...\" Gece birden kapı vuruldu. \"Kim o?\" \"Terzi\" Kapı açıldığında, yaşlıca bir adam tebessümle elindeki paketi uzatarak: \"Çocukların elbiseleri.\" dedi. Bohçayı verdi ve gitti. Evdekilerden hiçbiri bu terziyi tanımıyordu. Elbiseleri Peygamberin (s.a.a) veya Ehl-i Beyt dostlarından birinin terziye vermiş olması mümkündü. Bohçayı açtılar. İki gömlek, iki iç çamaşırı, iki pabuç ve iki sarık vardı. Elbiselerin bir takımı sade, güzel ve kızıl gül rengindeydi, diğeri ise yeşilin ciddi ve ağır bir tonuydu. Elbiselerin dış görünüşü sade ve güzeldi. Diğer elbiselerden görünüş itibariyle hiçbir farkı yoktu, fakat elbiselerin kumaşı çarşı ve pazarda satılanlardan farklıydı. Daha küçük yaşta olan İmam Hüseyin (a.s) elini uzatıp kızıl gül rengindeki elbiseyi aldı ve şöyle buyurdu: \"Ben işte bunu istiyordum. Rengi ne kadar da hoş!\" İmam Hasan (a.s) :\" Ben de şu yeşilini istiyordum. \"Rengi ne kadar da hoş!\" dedi. O günün sabahı Hz. Peygamber-i Ekrem (s.a.a) aziz torunlarını görmeye gitti. Hasaneyn (a.s) yeni elbiselerini giymişlerdi. Peygamber-i Ekrem (s.a.a) her ikisini kucaklayıp öptü. Daha sonra biricik kızından şöyle sordu: \"Terziyi gördünüz mü?\" Hz. Zehra (a.s) : \"Evet baba! Birisi geldi ve terzi olduğunu söyledi fakatonu tanıyamadık.\" dedi. Hz. Peygamber-i Ekrem (s.a.a) \"Allah Teala\'nın insan şeklinde melekleri ve melek huylu insanları vardır\". buyurdular, \"Kullarını giydirmek istediğinde işte bu iyi huylu ve cennet ehli iyi insanları vesile kılar\" [20] *** Müminlerin Emiri Hz. Ali\'nin (a.s) oğullarından biri de Muhammed Hanefiyye\'ydi. Hz. Resulü Ekrem\'in (s.a.a) vefatından sonra dünyaya geldiği için onu görememişti. Annesi \"Havle\" Hanefiyye kabilesindendi. Muhammed Hanefiyye henüz yetişkinlik çağında olduğu günlerde kardeşi İmam Hüseyin\'le (a.s) bir tartışmaya girip küskün bir şekilde ondan ayrıldı. Fakat çok geçmeden hatasını anlayıp kardeşi Hüseyin\'e (a.s) yaptığı haksızlıktan dolayı pişman oldu. Küskünlüğü başlatan kendisi olmuştu. Daha önce İmam Hasan\'la (a.s) İmam Hüseyin (a.s) arasında vuku bulan bir barış olayına şahit olduğundan oturup İmam Hüseyin\'e (a.s) bir mektup yazdı. Mektup şöyleydi: \"Allah\'ın adıyla, Sevgili kardeşim! İkimizin de babası Ebu Taliboğlu Ali (a.s) ve senin annense peygamberin kızıdır. Bütün dünyayı altın edip benim anneme verseler senin annene denk olamaz. Bu nedenledir ki mektubumu alınca bana gel ve mertlikte iyilikte ve affedicilikte benden daha üstün ve benden daha ileri olduğunu göster.\" İmam Hüseyin (a.s) bu mektubu okur okumaz kardeşi Muhammed\'in yanına gidip onun gönlünü aldı. [21] *** Osman\'ın amcaoğlu olan Mervan oldukça kötü isim yapmış biriydi. Bu nedenle Hz. Resulü Ekrem (s.a.a) onu Medine\'denTaif\'e sürmüş ve minbere çıktığının görülmesi halinde derhal öldürülmesini emretmişti. Osman, halife olunca amcaoğlu olan Mervan\'ı Medine\'ye geri getirtip onu ailesinin büyüğü ilân etmiş, daha sonraları Muaviye de Hicaz topraklarının yönetimini ona bırakmıştır. Muaviye İmam Hasan\'ı (a.s) zehirleterek şehid ettikten sonra Mervan\'ı Hz. Zeyneb\'in (a.s) evine göndermiş ve Hz. Zeyneb\'in kızı Ümmü Gülsüm\'ü oğlu Yezid\'e istetmişti. Mervan Hz. Zeyneb\'in (a.s) kocası Abdullah\'a giderek Muaviye\'nin bu isteğini bildirdi ve Yezid için Ümmü Gülsüm\'e elçiliğe geldiğini söyledi. Abdullah \"Ümmü Gülsüm Zeyneb-i Kübra\'nın (a.s) kızıdır!\" dedi, \"İmam Hüseyin (a.s) de onun dayısıdır. Sen de bilirsin ki şimdi ailemizin (Haşimoğullarının) büyüğü İmam Hüseyindir (a.s), bu konuda kendisine danışılması gereken kimse odur. Biz ona tabiyiz ve o ne derse onu yaparız. Ben bu hususta onu çiğneyip geçemem.\" Mervan bu cevap üzerine Muaviye\'ye bir mektup yazarak Abdullah\'ın sözlerini ona aktarıp yakında İmam Hüseyin\'in (a.s) yanına gideceğini ve Ümmü Gülsüm\'ü ondan isteyeceğini bildirdi. Şimdi Mervan herkesin yanında İmam Hüseyin\'e (a.s) bu konuyu açarak Muaviye\'nin servet ve iktidarını övüp İmamın bu evliliği kabul etmek zorunda kalmasını sağlayabileceği bir fırsat kollamadaydı. Bir grup sahabenin camide İmam Hüseyin\'in (a.s) etrafında toplanıp onunla sohbet ettiği bir gün Mervan da camiye geldi. Üzerinde oldukça pahalı bir giysi vardı, bir hayli memnun ve neşeli görünüyordu. İmamın yanına oturup kısa birhasbıhalden sonra \"Muaviye, Zeyneb\'in kızını Yezid\'e istemem için elçi olarak gönderdi beni\" dedi,, \"Babası ne kadar mihriye isterse vermeye hazırız. Hatta Emevilerle Haşimoğulları arasında barış sağlayabilmek ve her iki boy için de prestij ve iftihar vesilesi yaratabilmek için kızın babası Abdullah\'ın bütün borçlarını da ödemem emredildi. Bence çok iyi bir teklif bu... Yezid istediği her şeyi elde edebilecek güç ve iktidara sahip eşi ve benzeri bulunmaz bir genç; ama yine de sizin kızınız için istediğiniz kadar mihriye vermeye hazırız. Ne dersiniz?\" İmam (a.s) başını semaya kaldırıp \"Bizi kendisi için ayıran ve kullarına imam ve rehber eden Rabbime hamdolsun\" buyurdu, \"Ey Mervan, söyleyeceklerini söyledin, şimdi iyi dinle: Her şeyden önce şunu bil ki biz, ceddimiz Hz. Resulullah\'ın (s.a.a) sünneti üzere gider ve 500 dirhemden fazla mihriye almayız! Kızın babasının borçlarına gelince: Bizim erkeklerimizin borcunu ne zamandan beri kadınlarımız öder oldu? İki boy arasında barıştan söz ettin: Ehl-i Beyt\'in dostluk ve düşmanlığı, savaş ve barışı Allah içindir. Bu iki kabile arasında kan bağı ve akrabalık barış sağlayamadıktan sonra karı-koca akrabalığı mı sağlayacak? Yezid\'in mehriye vermesine gelince, babası ve ecdadı Yezid\'den daha üstün olanlar mehriye vermişlerdir ve vermektedirler, mehriyesiz evlilik yapılmaz zaten! Yezid\'in eşi ve benzeri olmadığına gelince, bundan önce onun gibileri vardı ve bundan sonra da olacaktır, babasının saltanatı ise ona bir üstünlük ve şeref sağlamayacaktır. Bu evliliğin her iki taraf için iftihar vesilesi olacağı konusuna gelince, bu Yezid için elbetteki bir iftihardır, ama bizim için asla...\" Daha sonra İmam Hüseyin (a.s) şöyle buyurdular: \"Burada hazır bulunanlara sesleniyorum! Zeyneb\'in (a.s) kızını, amcaoğlu \"Muhammed oğlu Kasım\"a beş yüz dirhem mihriyeyle nikahladığıma şahit olun. Geliri her yıl sekiz bin dinar altın olan Medine dışındaki kendi tarlamı da ona hediye ediyorum!\" Bunu duyan Mervan\'ın yüzünü ter bastı ve: \"Siz bilirsiniz\" diye kekeledi, \"Haşimoğulları ile Ümmeyyeoğulları arasındaki bu ilişkiyi anlayamıyorum!\" İmam Hüseyin (a.s) \"Bizim onlarla ilişkimiz doğru ve adildir, artık kendin bilirsin.\" buyurdular. [22] *** İmam Hasan (a.s) ve İmam Hüseyin (a.s) yaya olarak Hacc\'a gitmekteydiler. Mekke ve Medine arasındaki en kısa yol seksen fersah idi. O yıl, bu iki İmam\'ın hareketinden birkaç gün sonra, Hacc ziyareti için ayrı bir kafile de hareket etti. Bu kafile yolun yarısında İmam Hasan (a.s) ve Hüseyin\'e (a.s) rastladılar. Onlara saygılarından dolayı bineklerinden indiler, onları gören herkes devesinden inip onlara katılmakta ve yaya olarak yoluna devam etmekteydi. Bu hal bir süre böyle devam etti, yaşlı ve güçsüz kimseler için durum zorlaşıyordu, fakat hiç kimsenin gönlü Hz. Peygamber-i Ekrem\'in (s.a.a) aziz torunlarını bu halde bırakıp da bineklerine binmeye bir türlü razı olmuyordu. \"Ebu Vakkas oğlu Sad\"da bu yolcular arasındaydı, yolculardan bir grup durumu ona açtılar: \"Yürümek bizim için zorlaştı. Allah indinde büyük makamı olan Resulullah\'ın aziz torunlarını yaya görüp de bizim bineklerimize binmemiz ve Hacc ziyaretindebulunmamız doğru değildir. Siz gidin ve yaya değil de bizim gibi bineklere binip ziyarete gitmelerini rica edin\" dediler. Sa\'d, İmam Hasan\'ın yanına giderek \"Ey Peygamber\'in biricik evlâdı!\" dedi, \"yaya olarak gitmek bir kısım hacılar için zorlaştı. Sizleri bu durumda bırakıp gitmeye de gönülleri elvermiyor. Onun için eğer sizler de hayvanlara binip de onlara katılırsanız çok iyi olur!\" İmam Hasan (a.s) . \"Biz hayvanlara binmeyeceğiz. Ben ve Hüseyin (a.s) Allah\'ın evine yaya gitmeyi ahdettik, nezirde bulunduk. Buradakilerin yaya olarak gitmeleri gerekmez. Hatta daha da rahat gidebilmeleri için biz buradan itibaren sizden ayrılıyor ve ayrı bir yoldan Hacc\'a gidiyoruz. Böylece herkes istediği şekilde ziyarete gidebilir. Ancak, yaya olarak Haccetmeyi nezredenler bizimle gelebilir. Mescid-ül Haram\'da görüşmek ümidiyle.\" [23] *** Abdulaziz oğlu Musa şöyle rivayet eder: \"Bağdat şehrinin en bilgili ve meşhur tabibi \"Yuhanna\" adında bir Hıristiyan’dı. Halife Harun Reşit zamanında yaşayan bu Hıristiyan adam, halifenin özel tabibiydi. Bir gün \"Yuhanna\" bana gelerek \"Dinin ve Peygamberin hakkı için söyler misin kabri Kerbelâ\'da olan ve bütün Müslümanların ziyaret ettiği o şahıs kimdir?\" diye sordu. Ben, \"O, bizim peygamberimizin torunu Hüseyin (a.s) dir\" dedim ve şöyle ekledim: \"Şimdi sen söyle bakayım, sen bu soruyu neden sordun bana?\" Hıristiyan tabip şöyle dedi: \"Bu konuda çok ilginç şeylere şahid oldum. Bundan bir süre önce halifenin hizmetçisi beniyanına çağırttı. Onu görmeye gittiğimde beni alıp halifenin akrabalarından olan \"İsa oğlu Musa\"nın evine götürdü. Musa \"Kufe\" valisi olup halife\'nin emriyle Bağdat\'a gelmişti. Onu baygın bir halde yatağında yatarken gördük. Yatağın yanında ise karnının tüm organlarının dökülü olduğu bir leğen durmaktaydı. Hizmetçiden \"Nasıl oldu da bu bela başına geldi?\" diye sorduğumda hizmetçi şu ilginç olayı aktardı: \"Bir saat önce sıhhati yerindeydi, arkadaşlarıyla konuşup sohbet etmekteydi. Onların arasında Haşimoğullarından biri de bulunmaktaydı ve o başından geçen bir olayı anlattı: \"Ben çok kötü bir hastalığa yakalanmıştım.\" dedi, \"Hiçbir şekilde hastalığım iyileşmiyordu. Bir gün birisi bana İmam Hüseyin\'in (a.s) türbesinin toprağına yüzümü sürersem iyileşeceğimi öğütledi. Ben de denedim ve Allah\'a şükür iyileştim.\" Musa adama: \"O toprak hala duruyor mu?\" diye sordu. Adam \"evet\" diye cevap verdi ve o toprağı getirmesi için hizmetçiyi evine gönderdi. Toprak geldiğinde, Musa saygısızlık etmek için onun üzerine oturdu. Ama çok geçmeden acı bir çığlık atarak \"Yandım! Leğen getirin\"! diye bağırdı. Koşup leğen getirdik, kustu; o kadar kustu ki tüm organlarını dışarı döktü. Bu dehşetengiz olay üzerine arkadaşları evlerine döndüler, böylece eğlence meclisi mateme dönüştü.\" Hıristiyan tabib: \"Şapur benden onu muayene etmemi ve mümkünse iyileştirmemi istedi.\" dedi ve şöyle ekledi: \"Ben bir lamba istedim ve leğenin içindekileri iyice gözdengeçirdim, inanılır gibi değildi, çünkü emir\'in ciğer, yürek ve diğer tüm iç organları leğende yüzüyordu. Hayretle \"Onu ölüleri dirilten İsa Mesih\'ten başkası iyileştiremez.\"dedim. Şapur \"Biliyorum; ama yinede sen burada kal, bakalım bu işin sonu neye varacak.\" dedi. O gece orada kaldım ve sabaha doğru emir öldü. Yuhanna Hıristiyan olduğu halde uzun süre Kerbela\'ya Hz. Seyyid-ü Şüheda\'nın mezarını ziyarete giderdi. Bir süre sonra Hıristiyanlığı terk ederek Müslüman oldu. [24] *** Kays oğlu Amr der ki: \"Amcaoğlumla birlikte İmam Hüseyin\'i (a.s) görmeye gittik. Hazretle biraz sohbet ettikten sonra şöyle buyurdular: \"Bildiğiniz gibi biz Kufe\'ye Yezid\'le savaşmaya gidiyoruz. Sizler bana yardıma mı geldiniz?\" Ben: \"Benim çoluk çocuğum var\". dedim, \"Onların geçimini temin etmem gerekiyor, benden başka kimseleri yok. Hem, ben de bazılarının emanet bıraktığı şeyler var, onları sahiplerine geri vermem lazım. Sizin işinizin sonunun ne olacağını bilmiyorum ve o malların benim elimde kalmasını da istemiyorum.\" Amcaoğlum da benimkine benzer sözlerle gelemeyeceğini bildirdi. İmam bizim bu sözlerimize karşılık şöyle buyurdu: \"Bana yardım etmeyecekseniz bir an önce bu çölü terkedin. Sakın, benim feryadımı duyup da seyirci kalmayasınız!... Şunu biliniz ki biz Ehl-i Beyt\'in zalimin elinde inlemekte olduğunu görüp de buna seyirci kalanın Allah Tealâ tarafından ebedî cehennem ateşine yüzüstü atılması haktır.\"title=\"\"> [25] *** Kervan Kerbela\'ya doğru hareket ederken Hz. İmam Hüseyin (a.s) bir ara bindiği devenin üzerinde kısa bir uykuya daldı. Çok geçmeden İmam irkilerek uyanınca yiğit oğlu Ali Ekber (a.s) hemen imama yaklaşıp \"babacığım\" dedi, \"Neyiniz var, ne oldu size birden?\" İmam \"Oğul\" dedi, \"Uykuda bir an bu kervanın ölüme doğru gittiği nidası geldi kulağıma. Bu yolculuk ölüm ve şehadet yolculuğu.\" Bunun üzerine genç Ali Ekber (a.s) ile babası arasında şu kısa konuşma geçti: - Babacığım biz hak üzere değil miyiz? - Elbette oğlum biz Hak üzereyiz ve Hak\'kın emrine icabet etmekteyiz. - O halde ölüme aldırmayız! Madem ki biz Hak üzereyiz bu durumda Hak yolunda Hak için ve Hak\'kı diriltmek pahasına öldürülmekten daha güzel ne olabilir bizim için? Ali Ekber\'in son sözleri İmamın alev misali yanıp tutuşmakta olan yüreğine adeta su serpmiş ve ailesinin Allah yolunda şehid olmaktan çekinmediğini ve çoluk çocuğunun perişan olup düşman eline esir düşmesinden korkmadığını görmek imamın bu tehlikeli ve büyük belalarla dolu yolda tam bir huzur ve güvenle ilerlemesine yardımcı olmuştu. Bu nedenledir ki cennet gençlerinin efendisi \"Seyyid\'-üşşühedâ\" Hazretleri bu yiğit evlâdı için hayır duada bulunarak \"Oğul\" dedi, \"Allah senden razı olsun\" [26] *** Hıristiyan bir rahip Şam\'ın küçük şehirlerinden birindeki bir kilisede yaşamını sürdürmekteydi. Kerbelafaciasında İmam Hüseyin (a.s) evlatları ve dostlarıyla birlikte mazlumca şehid edilmiş, daha sonra vahşi düşman, şehitlerin başını kesip Yezid\'e vermek için Şam\'a doğru yola çıkmıştı. Yezid\'in ordusu bu kilise\'nin yanından geçerken rahibin gözü kesilmiş başlara takıldı. Bu başlardan birinin nur ve manevi azameti onu cezbetti. Bu başın sahibinin ilâhi bir kimse ve Allah Teala\'nın seçilmiş özel kullarından biri olduğunu anlamıştı, alecele kiliseden dışarı fırladı ve orduya doğru koşarak: \"Bu ordunun komutanı kim?\" diye sordu. Askerler \"Şimr\"i gösterdiler. Rahip ona doğru ilerledi ve: \"Bu gece burada konaklayacak mısınız?\" diye sordu. \"Şimr\": \"Evet\" diye cevap verince rahip yalvarırcasına: \"Bu kesik başın bu gece benimle birlikte olmasına izin verir misiniz?\" diye sordu, Şimr -Allah\'ın laneti ona olsun- :\"Hayır\" Bu baş bizim için çok değerlidir.\" dedi. \"Bu başı Yezid\'e teslim edeceğiz, çok büyük ödülü var!\" Rahip ısrarla dedi ki: \"Benim tüm param onikibin dirhemdir. Bu başın bir gece benim misafirim olmasına izin verirseniz bu paranın hepsini size veririm.\" Gözleri dünya malından başka bir şey görmeyen Şimr ve yanındakiler bu anlaşmayı kabul ettiler. Rahip parayı verip şehidler serveri İmam Hüseyinin (a.s) başını aldı ve kiliseye döndü. Kesik başı gül suyuyla tertemiz yıkadıktan sonra onu öpüp koklayarak: \"Efendim! Serverim! Senin büyüklüğünde şüphe yoktur. Sen mazlumsun. Size karşı bu cinayeti nasıl işleyebildiler?\" dedi. Rahib o geceyi Hazret’in mukaddes başıyla dertleşerek geçirdi: O günün sabahıResulullah\'ın evladının kesik başı o rahibin müslüman olmasına neden oldu. [27] *** \"Hürroğlu Abdullah\" Kufe kabilelerinin reislerinden biri olup cesur ve savaşçı biriydi. Müslim bin Akil -Allah\'ın rahmeti ona olsun- şehit edildikten sonra \"İbni Ziyad\" şehre hakim oldu. Kufe\'de kalacak olursa İbn-i Ziyad\'ın ordusuyla İmam Hüseyin\'e (a.s) saldırmak durumunda kalacağını, dünya ve ahiretini yakacağını anladı. Onun için oğlunu ve kölesini de yanına alarak şehri terketti ve Kufe yakınlarında bir çölde konakladı. Şehitlerin efendisi İmam Hüseyin\'in (a.s) kafilesi de tesadüfen oradan geçmekteydi. İmam Hüseyin (a.s) çadırı görünce \"Bu çadır kimindir? diye sordular. Hüroğlu Abdullah\'ın olduğu söylenince İmam Hüseyin (a.s) \"Mesud oğlu Haccac\"a -ki Abdullah\'ın kabilesindendi- ona gidip yardım edip edemeyeceğini öğrenmesini istedi. Haccac Abdullah\'a gidip İmam Hüseyin\'in (a.s) ordusuna katılmasını istedi. Abdullah \"Kufe ehli, Müslim\'le yaptığı biatten döndüler ve para karşılığında onu Yezid\'e sattılar.\" dedi, \"Kufe\'de İmam Hüseyin (a.s) için yardımcı olacak birini arıyorsanız yanılıyorsunuz. Ben Kufe\'nin durumunu iyi bulmadım ve Kufe\'de kalacak olursam \"Eba Abdullah-il Hüseyin\'le (a.s)\" savaşma durumunda kalacağımı anladım. Onun için buralara gelip konakladım, bu savaşa katılmak istemiyorum.\" Haccac olup biteni Hazrete bildirdi. İmam son kez onunla konuşmak için bizzat kendilerinin gideceğini buyurdu ve yanına birkaç çocuk alarak Abdullah\'ınçadırına gitti. Abdullah ayağa kalkarak onu karşıladı. İmam Abdullah\'a hitaben şöyle buyurdular: \"Ey Abdullah! Sen çok günahlar işlemiş birisin. Tövbe etmeden ölecek olursan Allah Teala elbet seni cezalandıracaktır. Gel tövbe et! Benim safımda yer alacak olursan ceddim Allah Resulü (s.a.a) o dünyada sana şefaatte bulunur.\" Abdullah \"Savaşacak olursam mutlaka sizin safınızda savaşırım elbet\" dedi, \"Zira size yardımcı olanın kurtuluşa ereceğini, Ziyadoğluna yardımın ise helaket ve mahva yolaçacağını bilirim! Ama size yardımcı olursam öldürüleceğimden de eminim. Onun için beni mazur görün. Fakat iyi bir atım var, onu size verebilirim. Bu atla kimi kovaladımsa yakaladım ve kimden kaçtımsa kurtuldum. Yine iyi bir kılıcım var. Onu size hediye edebilirim. Bu kılıcı neye vurdumsa işledi.\" Hazret: \"Ben sana son sözümü söylemek için geldim\", buyurdular, \"at veya kılıç istemek için değil!\" İmam bu konuşmadan sonra kendi çadırına döndü. Aşura faciası bitmiş, ve İmam Hüseyin\'in (a.s) mazlumca şehit edilmesinin üzerinden epey bir süre geçmişti. Abdullah Küfe\'ye geri döndü. Ziyad\'ın oğlu -Allah ona lanet etsin- onu çağırtarak şimdiye kadar neredeydin? diye sordu. - Hastaydım. - Hayır, mevzu o değil. Sen Yezid\'e karşısın. Abdullah\'ın rengi kaçmıştı: - Ben Yezid\'e karşı olsaydım casusların sana haber verirdi. Bunu isbatlayabilir misin?\" - Bana Hüseyin\'le (a.s) görüştüğün, ona atınla kılıcını takdim ettiğin haberi geldi. Abdullah, casusların onu takip ettiğini anlamıştı. Şimdi hayatı tehlikedeydi, birçırpıda kendisini dışarı attı ve aynı ata binerek oradan uzaklaştı. İbn-i Ziyad bir grup atlıyla onu takib ettirdi. Abdullah Kerbela\'ya ulaşmıştı, atından inip şehitler serverinin (a.s) kabrine yüzünü sürerek \"Ey İmam!\" dedi, \"O gün senin davetini kabul etmedim ve çok kısa zamanda bu amelimin cezasına yakalandım işte! Keşke senin safında yer alıp şehit olsaydım!\" Bu sırada onu takib eden atlıların seslerini duydu. İbn-i Ziyad\'ın cellatlarının eline düşmemek için kendini Fırat\'ın sularına attı ve boğulup gitti. [28] *** Bir gün Hz. Resul-ü Ekrem (s.a.a) Ümmü Seleme\'nin evinde dinlenmekteyken o sırada küçük bir çocuk olan İmam Hüseyin (a.s) içeri girdi. Ümmü Seleme: \"Ceddin Resulullah (s.a.a) uyuyor\" dedi, \"onu rahatsız etmemek lazım\" İmam Hüseyin (a.s) Ümmü Seleme\'nin sözlerine aldırmadan doğru Peygamber-i Erem\'in (s.a.a) odasına girip mübarek göğüslerinin üzerine oturdu. Ümmü Seleme Hz. Peygamber-i Ekrem\'in (s.a.a) uyanıp rahatsız olmasından çekinmekteydi. Bu sırada Allah Resulü\'nün (s.a.a) ağlama sesi geldi. Hz. Peygamber-i ekremin sesini duyan Ümmü Seleme telaşla odaya girdi. Bu duruma engel olamadığı için Peygamber-i Ekrem\'den (s.a.a) özür dilemeye başlayınca Peygamber-i Ekrem (s.a.a): \"Benim ağlamam Hüseyin\'in (a.s) gelmesinden dolayı değildir\". buyurdu\" Beni ağlatan şey, kardeşim Eebrail-i Emin\'in getirdiği haberdir. O, Hüseyn\'imin (a.s) Kerbela\'sını bana gösterdi ve Hüseyin\'in (a.s) kabrinin toprağını hediye olarak banagetirdi.\" buyurdular ve mübarek ellerindeki bir avuç toprağı Ümmü Seleme\'ye vererek \"Bunu sakla, ne zaman kana boyanacak olursa bil ki Hüseyin\'im (a.s) şehid edilmiştir\" diye eklediler. Bu olayın üzerinden yıllar geçti. Allah Resulü (s.a.a) rıhlet ettiler. Hicretin altmışıncı yılında İman Hüseyin melun Yezid\'e biat etmemek için Medine\'yi terketme kararı aldı. Hazret, Ümmü Seleme\'yle vedalaşmaya gittiğinde Ümmü Seleme: \"Oğlum! Irak\'a gitmekten vazgeç\". dedi, \"Çünkü ceddin defalarca bana senin Kerbela\'da şehid edileceğini söyledi, senin kabrinin toprağından da bana bir miktar verdi.\" Cennet gençlerinin efendisi, \"Anacığım!\" buyurdu, Benim gelecekten haberim olmadığını mı söylemek istiyorsun? Kabrimi sana göstermemi ister misin?\" Ümmü Seleme (r.a) \"Evet\", deyince İmam eliyle bir işarette bulundu, ilahi irade sayesinde Ümmü Seleme\'nin -sa- gözünden hicaplar çekildi, Hazret katledildiği yeri Ümmü Seleme\'ye -ra- gösterdi. Daha sonra ellerini uzatıp oradan bir miktar toprak aldı, Ümmü Seleme\'ye -ra- verip şöyle buyurdu. \"Onu ceddimin sana verdiği toprağın yanına koy. Bu toprak ne zaman kana bulanacak olursa bil ki ben zalim müşrikler tarafından şehid edildim\". [29] *** \"Basra\" şehrinde hıristiyan bir tacir vardı. Bir gün o tacirle ticaret ilişkisi olan ve \"Bağdat\"ta bulunan bir tüccar ona bir mektup göndererek \"Senin için Basra küçük bir ticari ortamdır. Bağdat\'a gelirsen çok daha iyi iş yaparsın\" diye yazdı. Hıristiyantacir, arkadaşının nasihatine uydu, elindeki malları satıp birkaç tane deve aldı. Eşyasını bu develere yükleyip Bağdat\'a doğru yola koyuldu. Yolun yarısında eşkıyalar kervana saldırdılar, hıristiyan tüccarın herşeyini aldıktan sonra onu çölde tek başına bırakıp gittiler. Hıristiyan çaresiz yola koyuldu. Epeyce yürüdükten sonra bir harabeye vardı. Orada birkaç saat dinlendikten sonra yoluna devam etti. Yolda birkaç bedevi kabilesine rastladı, birkaç saat onlara misafir olduktan sonra yolu onlardan sorup oradan ayrıldı. Birkaç günlük yürüyüşten sonra \"Helle\" şehri yakınlarında bir kabileye misafir oldu. Bu sırada birkaç misafir de kabileye uğradı. Hıristiyan tacir kabile efradından:\"Bunları tanıyor musunuz? Kim bunlar?\" diye sorunca, \"Bunlar şehitler serveri İmam Hüseyin\'in (a.s) türbesini ziyarete giden şiilerdir.\" diye cevap verdiler. Bu, Hıristiyan tüccar için çok değişik bir durumdu. Onlardan kendisini de beraberlerinde götürmelerini istedi. Kervandakiler, eşyalarına gözkulak olması şartıyla onun bu isteğini kabul ettiler. Kerbela\'ya vardıklarında \"Aşura\" gecesiydi. Şii kervanı, eşyalarını bu adamın yanına bırakarak \"Biz ziyarete gidiyoruz, yarın sabahleyin döneceğiz. Sen burada türbenin önünde bekle ve bizim eşyalara da göz kulak ol.\" dediler. Hıristiyan tacir orada kaldı, kervandakiler grup halinde sinelerine vurarak İmam Hüseyin (a.s)e ağlamakta ve Hazret’in katlini kınamaktaydılar. Bu sahneyi gören hıristiyan da dayanamayıp ağlamaya başladı. Gece sona ermekte, tanyeri yavaş yavaş ağarmaktaydı. Hıristiyan, uykuya daldı. Rüyasında pek nurlu birinin ikigençle birlikte türbeden dışarı çıktığını gördü. Bu zat öteki iki gence dönerek: \"Kerbela\'ya gelen herkesin adını yazın\" dedi. İki genç gittiler ve bir süre sonra döndüler. Ellerinde bir defter vardı, efendilerine! \"Herkesin adını yazdık.\" dediler. O nurlu zat (İmam) \"Hiç kimseyi unutmayın, kim varsa adını yazın.\" diye buyurunca İki genç \"Buradakilerin hepsinin adını yazdık\". dediler. İmam: \"O halde neden bu hıristiyanın adını yazmadınız?\" diye sordular. Gençler: \"Efendimiz! O bir hıristiyandır, sizi ziyaret kasdıyla gelmemiş\". deyince, Hazret: \"O bizim soframızda oturmamış mıdır? buyurdular. İmamın bu cümlesi hıristiyanı pek etkilemişti, bağrına vurarak ağlamaya başladı. Sabahleyin kervandakiler ziyaretten döndüklerinde olayı onlara anlattı, onlardan kendisinin de türbeyi ziyaret etmesini sağlamalarını istedi, çok geçmeden Hz. İmam Hüseyin\'in (a.s) makberinde tövbe edip müslüman oldu. [30] *** [1] - Ikd\'ul Ferid, c: 3 s:143. [2] - İrşad-ı Müfid, s:214. [3] - Seyyid bin Tavus, İkbal, s:339-350 ve Mefatih\'ul Cinan. [4] - İbni Esir, Usd\'ül Gâbe, c:2 s:20. [5] -Zikri\'el Hüseyn, c:1 s:152. [6] - Ayaşi Tefsiri, c:2 s:257. [7] - İbni Şehr Aşub, Menakıb, c:2 s:222. [8] - İbni Kutayba, El İmame Ve\'ssiyase, c:1 s:253. [9] - Allame Emin, A\'yan\'uşşia\'nın farsça tercümesi: Der Astân-e Ehl-i Beyt (a.s), s:108. [10] - Ae, s:109. [11] - Ae. [12] - Ae, s:110. [13] - Nisa Suresi, 86. [14] - Der Astân-e Ehl-i Beyt, s:110. [15] - Ae, s:111. [16] - Ae, s:112, Tuhef\'il Uguul (İbni Şeybe-i Harrâni)den naklen. [17] - Ae s:113. [18] - Ae. s:124. [19] - Tabersî-İ\'lam\'ul Verâ, s:315. [20] - Allame Meclisi, Cila\'il Uyuns:253. [21] - Allame Meclisi, Ayn\'el Hayat s:565. [22] - Allame Meclisi, Cila\'il Uyun, s:331. [23] - İrşad-ı Müfid, c:2, s:132. [24] - Şehid Destgayb, Günahan-ı Kebîre, c:2, s:533. [25] - Ae s: 79. [26] - Şeh. Destgayb, İstiâze, s:167. [27] - Şeh. Destgayb, Maarif-i Ez Kur\'an, s:506. [28] - Şeh. Destgayb, Kıyam-ı Hüseyni, s:173. [29] - Şeh. Destgayb, Seyyiduşşühedâ, s:7 - 166 ve 111. [30] - \" \" ; Kıyam-ı Hüseynî s: 127.\";s:9:\"published\";N;s:5:\"state\";i:1;s:6:\"access\";s:1:\"1\";s:8:\"language\";s:1:\"*\";s:18:\"publish_start_date\";s:19:\"2019-08-30 17:03:00\";s:16:\"publish_end_date\";s:19:\"0000-00-00 00:00:00\";s:10:\"start_date\";s:19:\"2019-08-30 17:08:00\";s:8:\"end_date\";s:19:\"0000-00-00 00:00:00\";s:10:\"list_price\";N;s:10:\"sale_price\";N;s:7:\"type_id\";i:1;}'),(7,'index.php?option=com_k2&view=item&id=1078','index.php?option=com_k2&view=item&id=1078:aşura-ziyareti&Itemid=430','Aşura Ziyareti','Ebuzer Helvacı Muhsin Farahmandclass=\"avPlayerContainer\"> Said Haddadiyan234); text-align: center;\"> Mehdi Samavati Mehdi Mirdamad jwplayer(\'avID_AVPlayerID_375c946d_1081595862\').setup({ \'file\':\'/../video/ziyaret/asura/asura-ziyareti-mirdamad.mp3\', \'image','2018-03-20 22:32:49','30326275e212f58b610abadb55bda095',1,1,1,'*','2016-10-05 11:28:00','0000-00-00 00:00:00','2015-10-05 12:16:00','0000-00-00 00:00:00',0,0,1,'O:19:\"FinderIndexerResult\":18:{s:11:\"\0*\0elements\";a:25:{s:2:\"id\";s:4:\"1078\";s:5:\"alias\";s:15:\"aşura-ziyareti\";s:7:\"summary\";s:28788:\"<p>\r\n	&nbsp;</p>\r\n\r\n<table align=\"right\" border=\"0\" cellpadding=\"10\" cellspacing=\"10\" style=\"margin: 10px;\">\r\n	<tbody>\r\n		<tr>\r\n			<td style=\"border: 1px dashed gray; font-style: normal; font-variant: normal; font-weight: normal; font-size: 8pt; line-height: normal; font-family: Verdana; background-color: rgb(234, 234, 234); text-align: center;\">\r\n				&nbsp;<strong> <a href=\"http://caferilik.com/video/ziyaret/asura/asura-helvaci.mp3\"> Ebuzer Helvacı </a></strong><a href=\"http://caferilik.com/video/ziyaret/asura/asura-helvaci.mp3\">&nbsp;</a></td>\r\n			<td style=\"border: 1px dashed Gray;	background-color: #eaeaea;	padding: 10;\">\r\n				\n\n<!-- JoomlaWorks \"AllVideos\" Plugin (v4.6.1) starts here -->\n\n<div class=\"avPlayerWrapper avAudio\">\n	<div style=\"width:500px;\" class=\"avPlayerContainer\">\n		<div id=\"AVPlayerID_0696664c_1473987544\" class=\"avPlayerBlock\">\n			\n<div id=\"avID_AVPlayerID_0696664c_1473987544\" style=\"width:500px;height:24px;\" title=\"JoomlaWorks AllVideos Player\"></div>\n<script type=\"text/javascript\">\n	jwplayer(\'avID_AVPlayerID_0696664c_1473987544\').setup({\n		\'file\': \'/../video/ziyaret/asura/asura-helvaci.mp3\',\n		\'image\': \'\',\n		\'height\': \'24\',\n		\'width\': \'500\',\n		\'autostart\': \'false\',\n		\'controls\': \'1\'\n	});\n</script>\n					</div>\n	</div>\n</div>\n\n<!-- JoomlaWorks \"AllVideos\" Plugin (v4.6.1) ends here -->\n\n</td>\r\n		</tr>\r\n		<tr>\r\n			<td style=\"border: 1px dashed gray; font-style: normal; font-variant: normal; font-weight: normal; font-size: 8pt; line-height: normal; font-family: Verdana; background-color: rgb(234, 234, 234); text-align: center;\">\r\n				&nbsp;<strong> <a href=\"http://caferilik.com/video/ziyaret/asura/asura-ziyareti-farahmand.mp3\"> Muhsin Farahmand </a></strong><a href=\"http://caferilik.com/video/ziyaret/asura/asura-ziyareti-farahmand.mp3\">&nbsp;</a></td>\r\n			<td style=\"border: 1px dashed Gray;	background-color: #eaeaea;	padding: 10;\">\r\n				\n\n<!-- JoomlaWorks \"AllVideos\" Plugin (v4.6.1) starts here -->\n\n<div class=\"avPlayerWrapper avAudio\">\n	<div style=\"width:500px;\" class=\"avPlayerContainer\">\n		<div id=\"AVPlayerID_8c76fde3_115827682\" class=\"avPlayerBlock\">\n			\n<div id=\"avID_AVPlayerID_8c76fde3_115827682\" style=\"width:500px;height:24px;\" title=\"JoomlaWorks AllVideos Player\"></div>\n<script type=\"text/javascript\">\n	jwplayer(\'avID_AVPlayerID_8c76fde3_115827682\').setup({\n		\'file\': \'/../video/ziyaret/asura/asura-ziyareti-farahmand.mp3\',\n		\'image\': \'\',\n		\'height\': \'24\',\n		\'width\': \'500\',\n		\'autostart\': \'false\',\n		\'controls\': \'1\'\n	});\n</script>\n					</div>\n	</div>\n</div>\n\n<!-- JoomlaWorks \"AllVideos\" Plugin (v4.6.1) ends here -->\n\n</td>\r\n		</tr>\r\n		<tr>\r\n			<td style=\"border: 1px dashed gray; font-style: normal; font-variant: normal; font-weight: normal; font-size: 8pt; line-height: normal; font-family: Verdana; background-color: rgb(234, 234, 234); text-align: center;\">\r\n				&nbsp;<strong> <a href=\"http://caferilik.com/video/ziyaret/asura/asura-ziyareti-haddadiyan.mp3\"> Said Haddadiyan </a></strong><a href=\"http://caferilik.com/video/ziyaret/asura/asura-ziyareti-haddadiyan.mp3\">&nbsp;</a></td>\r\n			<td style=\"border: 1px dashed Gray;	background-color: #eaeaea;	padding: 10;\">\r\n				\n\n<!-- JoomlaWorks \"AllVideos\" Plugin (v4.6.1) starts here -->\n\n<div class=\"avPlayerWrapper avAudio\">\n	<div style=\"width:500px;\" class=\"avPlayerContainer\">\n		<div id=\"AVPlayerID_2a6f1811_1076493741\" class=\"avPlayerBlock\">\n			\n<div id=\"avID_AVPlayerID_2a6f1811_1076493741\" style=\"width:500px;height:24px;\" title=\"JoomlaWorks AllVideos Player\"></div>\n<script type=\"text/javascript\">\n	jwplayer(\'avID_AVPlayerID_2a6f1811_1076493741\').setup({\n		\'file\': \'/../video/ziyaret/asura/asura-ziyareti-haddadiyan.mp3\',\n		\'image\': \'\',\n		\'height\': \'24\',\n		\'width\': \'500\',\n		\'autostart\': \'false\',\n		\'controls\': \'1\'\n	});\n</script>\n					</div>\n	</div>\n</div>\n\n<!-- JoomlaWorks \"AllVideos\" Plugin (v4.6.1) ends here -->\n\n</td>\r\n		</tr>\r\n		<tr>\r\n			<td style=\"border: 1px dashed gray; font-style: normal; font-variant: normal; font-weight: normal; font-size: 8pt; line-height: normal; font-family: Verdana; background-color: rgb(234, 234, 234); text-align: center;\">\r\n				&nbsp;<strong> <a href=\"http://caferilik.com/video/ziyaret/asura/asura-ziyareti-semavati.mp3\"> Mehdi Samavati </a></strong><a href=\"http://caferilik.com/video/ziyaret/asura/asura-ziyareti-semavati.mp3\">&nbsp;</a></td>\r\n			<td style=\"border: 1px dashed Gray;	background-color: #eaeaea;	padding: 10;\">\r\n				\n\n<!-- JoomlaWorks \"AllVideos\" Plugin (v4.6.1) starts here -->\n\n<div class=\"avPlayerWrapper avAudio\">\n	<div style=\"width:500px;\" class=\"avPlayerContainer\">\n		<div id=\"AVPlayerID_6d53f82a_520199925\" class=\"avPlayerBlock\">\n			\n<div id=\"avID_AVPlayerID_6d53f82a_520199925\" style=\"width:500px;height:24px;\" title=\"JoomlaWorks AllVideos Player\"></div>\n<script type=\"text/javascript\">\n	jwplayer(\'avID_AVPlayerID_6d53f82a_520199925\').setup({\n		\'file\': \'/../video/ziyaret/asura/asura-ziyareti-semavati.mp3\',\n		\'image\': \'\',\n		\'height\': \'24\',\n		\'width\': \'500\',\n		\'autostart\': \'false\',\n		\'controls\': \'1\'\n	});\n</script>\n					</div>\n	</div>\n</div>\n\n<!-- JoomlaWorks \"AllVideos\" Plugin (v4.6.1) ends here -->\n\n</td>\r\n		</tr>\r\n		<tr>\r\n			<td style=\"border: 1px dashed gray; font-style: normal; font-variant: normal; font-weight: normal; font-size: 8pt; line-height: normal; font-family: Verdana; background-color: rgb(234, 234, 234); text-align: center;\">\r\n				&nbsp;<strong> <a href=\"http://caferilik.com/video/ziyaret/asura/asura-ziyareti-mirdamad.mp3\"> Mehdi Mirdamad </a></strong><a href=\"http://caferilik.com/video/ziyaret/asura/asura-ziyareti-mirdamad.mp3\">&nbsp;</a></td>\r\n			<td style=\"border: 1px dashed Gray;	background-color: #eaeaea;	padding: 10;\">\r\n				\n\n<!-- JoomlaWorks \"AllVideos\" Plugin (v4.6.1) starts here -->\n\n<div class=\"avPlayerWrapper avAudio\">\n	<div style=\"width:500px;\" class=\"avPlayerContainer\">\n		<div id=\"AVPlayerID_375c946d_1081595862\" class=\"avPlayerBlock\">\n			\n<div id=\"avID_AVPlayerID_375c946d_1081595862\" style=\"width:500px;height:24px;\" title=\"JoomlaWorks AllVideos Player\"></div>\n<script type=\"text/javascript\">\n	jwplayer(\'avID_AVPlayerID_375c946d_1081595862\').setup({\n		\'file\': \'/../video/ziyaret/asura/asura-ziyareti-mirdamad.mp3\',\n		\'image\': \'\',\n		\'height\': \'24\',\n		\'width\': \'500\',\n		\'autostart\': \'false\',\n		\'controls\': \'1\'\n	});\n</script>\n					</div>\n	</div>\n</div>\n\n<!-- JoomlaWorks \"AllVideos\" Plugin (v4.6.1) ends here -->\n\n</td>\r\n		</tr>\r\n		<tr>\r\n			<td style=\"border: 1px dashed gray; font-style: normal; font-variant: normal; font-weight: normal; font-size: 8pt; line-height: normal; font-family: Verdana; background-color: rgb(234, 234, 234); text-align: center;\">\r\n				&nbsp;<strong> <a href=\"http://caferilik.com/video/ziyaret/asura/asura-ziyareti-taheri.mp3\"> Rıza taheri </a></strong><a href=\"http://caferilik.com/video/ziyaret/asura/asura-ziyareti-taheri.mp3\">&nbsp;</a></td>\r\n			<td style=\"border: 1px dashed Gray;	background-color: #eaeaea;	padding: 10;\">\r\n				\n\n<!-- JoomlaWorks \"AllVideos\" Plugin (v4.6.1) starts here -->\n\n<div class=\"avPlayerWrapper avAudio\">\n	<div style=\"width:500px;\" class=\"avPlayerContainer\">\n		<div id=\"AVPlayerID_38a50988_1466007486\" class=\"avPlayerBlock\">\n			\n<div id=\"avID_AVPlayerID_38a50988_1466007486\" style=\"width:500px;height:24px;\" title=\"JoomlaWorks AllVideos Player\"></div>\n<script type=\"text/javascript\">\n	jwplayer(\'avID_AVPlayerID_38a50988_1466007486\').setup({\n		\'file\': \'/../video/ziyaret/asura/asura-ziyareti-taheri.mp3\',\n		\'image\': \'\',\n		\'height\': \'24\',\n		\'width\': \'500\',\n		\'autostart\': \'false\',\n		\'controls\': \'1\'\n	});\n</script>\n					</div>\n	</div>\n</div>\n\n<!-- JoomlaWorks \"AllVideos\" Plugin (v4.6.1) ends here -->\n\n</td>\r\n		</tr>\r\n		<tr>\r\n			<td style=\"border: 1px dashed gray; font-style: normal; font-variant: normal; font-weight: normal; font-size: 8pt; line-height: normal; font-family: Verdana; background-color: rgb(234, 234, 234); text-align: center;\">\r\n				&nbsp;<strong> <a href=\"http://caferilik.com/video/ziyaret/asura/asura-erzi.mp3\"> Mensur Erzi </a></strong><a href=\"http://caferilik.com/video/ziyaret/asura/asura-erzi.mp3\">&nbsp;</a></td>\r\n			<td style=\"border: 1px dashed Gray;	background-color: #eaeaea;	padding: 10;\">\r\n				\n\n<!-- JoomlaWorks \"AllVideos\" Plugin (v4.6.1) starts here -->\n\n<div class=\"avPlayerWrapper avAudio\">\n	<div style=\"width:500px;\" class=\"avPlayerContainer\">\n		<div id=\"AVPlayerID_bd116bcc_1640819021\" class=\"avPlayerBlock\">\n			\n<div id=\"avID_AVPlayerID_bd116bcc_1640819021\" style=\"width:500px;height:24px;\" title=\"JoomlaWorks AllVideos Player\"></div>\n<script type=\"text/javascript\">\n	jwplayer(\'avID_AVPlayerID_bd116bcc_1640819021\').setup({\n		\'file\': \'/../video/ziyaret/asura/asura-erzi.mp3\',\n		\'image\': \'\',\n		\'height\': \'24\',\n		\'width\': \'500\',\n		\'autostart\': \'false\',\n		\'controls\': \'1\'\n	});\n</script>\n					</div>\n	</div>\n</div>\n\n<!-- JoomlaWorks \"AllVideos\" Plugin (v4.6.1) ends here -->\n\n</td>\r\n		</tr>\r\n	</tbody>\r\n</table>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<h6 dir=\"rtl\">\r\n	<strong><span dir=\"RTL\">اَلسَّلامُ عَلَيْكَ يا اَبا عَبْدِاللهِ، اَلسَّلامُ عَلَيْكَ يَا بْنَ رَسُولِ اللهِ(السَّلامُ عَلَيكَ يا خِيَرَةِ اللهِ وابْنَ خِيَرَتِهِ) اَلسَّلامُ عَلَيْكَ يَا بْنَ اَميرِ الْمُؤْمِنينَ وَابْنَ سَيِّدِ الْوَصِيّينَ، اَلسَّلامُ عَلَيْكَ يَا بْنَ فاطِمَةَ سَيِّدَةِ نِساءِ الْعالَمينَ، اَلسَّلامُ عَلَيْكَ يا ثارَ اللهِ وَابْنَ ثارِهِ وَالْوِتْرَ الْمَوْتُورَ، اَلسَّلامُ عَلَيْكَ وَعَلَى الأَرْواحِ الَّتي حَلَّتْ بِفِنائِكَ عَلَيْكُمْ مِنّي جَميعاً سَلامُ اللهِ اَبَداً ما بَقيتُ وَبَقِيَ اللَّيْلُ وَالنَّهارُ.</span></strong></h6>\r\n\r\n<p class=\"Normal2\">\r\n	&quot;Selam olsun sana ey Eba Abdullah (H&uuml;seyin)! Selam olsun sana ey Peygamberin oğlu! Selam olsun sana ey Emirulm&uuml;minin&#39;in oğlu ve vasilerin efendisinin oğlu! Selam olsun sana ey &acirc;lemdeki kadınlarının en &uuml;st&uuml;n&uuml; Fatıma&#39;nın oğlu! Selam olsun sana ey ger&ccedil;ek intikamını Allah&#39;ın alacağı ve ey intikamı alınacak olanın oğlu ve ey zulme uğrayıp yalnız kalan! Selam olsun sana ve hareminde seninle birlikte hareminde yatan ruhlara (Kerbela şehitlerine). Yaşadığım s&uuml;rece, gece ve g&uuml;nd&uuml;z devam ettiği m&uuml;ddet&ccedil;e benden sizlerin hepinize s&uuml;rekli Allah&#39;ın selamı olsun.<o:p></o:p></p>\r\n\r\n<h6 class=\"Normal2\" style=\"text-align: right;\">\r\n	<strong><span dir=\"RTL\">يا اَبا عَبْدِاللهِ لَقَدْ عَظُمَتِ الرَّزِيَّةُ وَجَلَّتْ وَعَظُمَتِ الْمُصيبَةُ بِكَ عَلَيْنا وَعَلى جَميعِ اَهْلِ&nbsp;الاِسْلامِ وَجَلَّتْ وَعَظُمَتْ مُصيبَتُكَ فِي السَّماواتِ عَلى جَميعِ اَهْلِ&nbsp;السَّماواتِ، فَلَعَنَ اللهُ اُمَّةً اَسَّسَتْ اَساسَ الظُّلْمِ وَالْجَوْرِ عَلَيْكُمْ اَهْلَ الْبَيْتِ، وَلَعَنَ اللهُ اُمَّةً دَفَعَتْكُمْ عَنْ مَقامِكُمْ وَاَزالَتْكُمْ عَنْ مَراتِبِكُمُ الَّتي رَتَّبَكُمُ اللهُ فيها، وَلَعَنَ اللهُ اُمَّةً قَتَلَتْكُمْ وَلَعَنَ اللهُ الْمُمَهِّدينَ لَهُمْ بِالَّتمْكينِ مِنْ قِتالِكُمْ، بَرِئْتُ اِلَى اللهِ وَاِلَيْكُمْ مِنْهُمْ وَمِنْ اَشْياعِهِمْ وَاَتْباعِهِمْ وَاَوْلِيائِهِم.</span></strong></h6>\r\n\r\n<p class=\"Normal2\">\r\n	Ey Eba Abdullah (H&uuml;seyin)! Senin musibetin ve sana yapılan şiddetli zul&uuml;m bize ve b&uuml;t&uuml;n M&uuml;sl&uuml;manlara &ccedil;ok b&uuml;y&uuml;k geldi. Senin musibetin g&ouml;klerde b&uuml;t&uuml;n g&ouml;k ehline de ağır geldi. &Ouml;yleyse Siz Ehl-i Beyt&#39;e karşı zul&uuml;m ve sitemin temelini atan gruba Allah lanet etsin. Sizi kendi maka-mınızdan alıkoyan ve Allah&#39;ın size tanımış olduğu makamlarınızdan sizi uzaklaştıran gruba Allah lanet etsin. Allah, sizi katleden gruba lanet etsin, size karşı savaşmak i&ccedil;in zemin hazırlayanlara lanet etsin. Ben onlardan, onların takip&ccedil;ilerinden, dostlarından ve onlarla işbirliği yapanlardan Alla-h&#39;a ve size y&ouml;nelerek uzaklaşıyorum.</p>\r\n\r\n<h6 style=\"text-align: right;\">\r\n	<strong><span dir=\"RTL\">يا اَبا عَبْدِاللهِ اِنّي سِلْمٌ لِمَنْ&nbsp;سالَمَكُمْ وَحَرْبٌ لِمَنْ حارَبَكُمْ اِلى يَوْمِ الْقِيامَةِ، وَلَعَنَ اللهُ آلَ زِيادٍ وَآلَ مَرْوانَ، وَلَعَنَ اللهُ بَني اُمَيَّةَ قاطِبَةً، وَلَعَنَ اللهُ ابْنَ مَرْجانَةَ، وَلَعَنَ اللهُ عُمَرَ بْنَ سَعْدٍ، وَلَعَنَ اللهُ شِمْراً، وَلَعَنَ اللهُ اُمَّةً اَسْرَجَتْ وَاَلْجَمَتْ وَتَنَقَّبَتْ لِقِتالِكَ، بِاَبي اَنْتَ وَاُمّي لَقَدْ عَظُمَ مُصابي بِكَ فَاَسْأَلُ اللهَ الَّذي اَكْرَمَ مَقامَكَ وَاَكْرَمَني بِكَ اَنْ يَرْزُقَني طَلَبَ ثارِكَ مَعَ اِمامٍ مَنْصُورٍ مِنْ اَهْلِ بَيْتِ مُحَمَّدٍ صَلَّى</span>اللهُ عَلَيْهِ وَآلِهِ.​</strong></h6>\r\n\r\n<p>\r\n	Ey Eba Abdullah (H&uuml;seyin)! Ş&uuml;phesiz ben kıyamete kadar sizinle barışık, sizinle dost olanlarla dost ve sizinle savaşanlara da d&uuml;şmanım. Allah Ziyadoğulları&#39;na ve Mervanoğulları&#39;na lanet etsin; Allah &Uuml;meyye-oğulları&#39;nın t&uuml;m&uuml;ne lanet etsin. Allah İbn Mercane&#39;ye lanet etsin. Allah &Ouml;mer İbn-i Sad&#39;a lanet etsin. Allah Şimr&#39;e lanet etsin. Allah sizinle savaş-mak i&ccedil;in bineklerini eyerleyip gem vuran ve tam bir hazırlık i&ccedil;inde savaşa gidenlere lanet etsin. Anam ve babam sana feda olsun -ey H&uuml;seyin-! Senden dolayı benim musibetim ve matemim b&uuml;y&uuml;kt&uuml;r. O halde senin makamını y&uuml;celten ve (size sevgimden dolayı) bana ikramda bulunan Allah&#39;tan, Muhammed&#39;in -Allah ona ve &uuml;st&uuml;n soyuna rahmet etsin- Ehl-i Beyt&#39;inden olan muzaffer İmam&#39;la (İmam Mehdi -a.f-) ile senin kanını istemeyi -intikamını almayı- nasip etmesini niyaz ediyorum.</p>\r\n\r\n<h6 style=\"text-align: right;\">\r\n	<strong><span dir=\"RTL\">اَللّـهُمَّ اجْعَلْني عِنْدَكَ وَجيهاً بِالْحُسَيْنِ عَلَيْهِ السَّلامُ فِي الدُّنْيا وَالآخِرَةِ، يا اَبا عَبْدِاللهِ اِنّي اَتَقَرَّبُ اِلى اللهِ وَ اِلى رَسُولِهِ وَاِلى اَميرِ الْمُؤْمِنينَ وَاِلى فاطِمَةَ وَاِلَى الْحَسَنِ وَاِلَيْكَ بِمُوالاتِكَ وَبِالْبَراءَةِ (مِمَّنْ قاتَلَكَ وَنَصَبَ لَكَ الْحَرْبَ وَبِالْبَراءَةِ مِمَّنْ اَسَسَّ اَساسَ الظُّلْمِ وَالْجَوْرِ عَلَيْكُمْ وَاَبْرَأُ اِلَى اللهِ وَاِلى رَسُولِهِ) مِمَّنْ اَسَسَّ اَساسَ ذلِكَ وَبَنى عَلَيْهِ بُنْيانَهُ وَجَرى فِي ظُلْمِهِ وَجَوْرِهِ عَلَيْكُمْ وَعلى اَشْياعِكُمْ، بَرِئْتُ اِلَى اللهِ وَاِلَيْكُمْ مِنْهُمْ وَاَتَقَرَّبُ اِلَى اللهِ ثُمَّ اِلَيْكُمْ بِمُوالاتِكُمْ وَمُوالاةِ وَلِيِّكُمْ وَبِالْبَراءَةِ مِنْ اَعْدائِكُمْ وَالنّاصِبينَ لَكُمُ الْحَرْبَ وَبِالْبَراءَةِ مِنْ اَشْياعِهِمْ وَاَتْباعِهِمْ، اِنّي سِلْمٌ لِمَنْ سالَمَكُمْ وَحَرْبٌ لِمَنْ حارَبَكُمْ وَوَلِىٌّ لِمَنْ والاكُمْ وَعَدُوٌّ لِمَنْ عاداكُمْ.</span></strong></h6>\r\n\r\n<p>\r\n	Allah&#39;ım! Beni H&uuml;seyin aleyhisselamın y&uuml;z&uuml; suyu h&uuml;rmetine d&uuml;nya ve ahirette kendi dergahında şerefli ve haysiyetli kıl. Ey Eba Abdullah (H&uuml;seyin)! Senin sevgin ve muhabbetinle ve -size karşı- zulm&uuml;n temelini atanlardan ve bunu sağlamlaştıranlardan, size ve Şiilerinize (takip&ccedil;ileri-nize) zul&uuml;m ve sitem etmede bu temeli izleyenlerden uzaklaşarak Allah&#39;a, Resul&uuml;&#39;ne, Emirulm&uuml;minin Ali&#39;ye, Fatıma&#39;ya, Hasan&#39;a ve sana yaklaşıyo-rum. (Ey H&uuml;seyin!) Allah&#39;a ve size doğru onlardan uzaklaşıyorum. Sizi ve sizin dostlarınızı sevmekle d&uuml;şmanlarınızdan, size karşı savaş d&uuml;zenle-yenlerden ve onların dostlarından ve izleyicilerinden uzaklaşmakla &ouml;nce Allah&#39;a ve daha sonra size yaklaşıyorum. (Ey H&uuml;seyin!) Ben sizinle barışık olanlarla barışığım, sizinle savaş i&ccedil;inde olanla savaş i&ccedil;indeyim.&nbsp;&nbsp;Size dost olanla dostum, d&uuml;şman olanla d&uuml;şmanım.</p>\r\n\r\n<h6 style=\"text-align: right;\">\r\n	<strong><span dir=\"RTL\">فَاَسْأَلُ اللهَ الَّذي أكْرَمَني بِمَعْرِفَتِكُمْ وَمَعْرِفَةِ اَوْلِيائِكُمْ وَرَزَقَنِى الْبَراءَةَ مِنْ اَعْدائِكُمْ اَنْ يَجْعَلَني مَعَكُمْ فِي الدُّنْيا وَالآخِرَةِ وَاَنْ يُثَبِّتَ لي عِنْدَكُمْ قَدَمَ صِدْقٍ&nbsp;فِي الدُّنْيا وَالآخِرَةِ وَاَسْأَلُهُ اَنْ يُبَلِّغَنِى الْمَقامَ الَْمحْمُودَ لَكُمْ عِنْدَ اللهِ وَاَنْ يَرْزُقَني طَلَبَ ثاري مَعَ اِمامٍ هُدىً ظاهِرٍ ناطِقٍ بِالْحَقِّ مِنْكُمْ وَاَسْألُ اللهَ بِحَقِّكُمْ وَبِالشَّأنِِ الَّذي لَكُمْ عِنْدَهُ اَنْ يُعْطِيَني بِمُصابي بِكُمْ اَفْضَلَ ما يُعْطي مُصاباً بِمُصيبَتِهِ، مُصيبَةً ما اَعْظَمَها وَاَعْظَمَ رَزِيَّتَها فِي الاِسْلامِ وَفِي جَميعِ السَّماواتِ وَالأَرْضِ.</span></strong></h6>\r\n\r\n<p>\r\n	O halde, sizi ve dostlarınızı tanımakla bana l&uuml;tufta bulunan ve d&uuml;ş-manlarınızdan uzaklaşmayı bana nasip eden Allah&#39;tan beni d&uuml;nya ve ahi-rette sizinle beraber kılmasını, d&uuml;nya ve ahirette sizin yanınızda benim i&ccedil;in doğru makam sabit kılmasını niyaz ediyorum. Allah&#39;tan beni, sizin i&ccedil;in Allah katında olan makam-ı mahmud&#39;a (beğenilmiş makama) ulaştır-masını ve sizden hidayet &uuml;zere olan, aşikar ve -hakkı- konuşan İmam (Mehdi) ile sizin intikamınızı almayı bana nasip etmesini niyaz ediyorum. Allah&#39;tan sizin hakkınız ve kendi yanındaki mevkiinizin hakkı h&uuml;rmetine, sizden dolayı b&uuml;r&uuml;nd&uuml;ğ&uuml;m yas ve mateme karşılık acısı İslam&#39;da, g&ouml;k-lerde ve yerde &ccedil;ok b&uuml;y&uuml;k olan musibetten dolayı matemliye verdiği en &uuml;st&uuml;n sevabı vermesini niyaz ediyorum. Bu ne kadar da b&uuml;y&uuml;k bir musi-bettir; sonucu ve acısı İslam&#39;da, b&uuml;t&uuml;n yer ve g&ouml;klerde ne kadar da b&uuml;y&uuml;kt&uuml;r!&nbsp;</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	<strong>اَللّـهُمَّ اجْعَلْني فِي مَقامي هذا مِمَّنْ تَنالُهُ مِنْكَ صَلَواتٌ وَرَحْمَةٌ وَمَغْفِرَة<span dir=\"LTR\">.&nbsp;</span><span style=\"line-height: 1.6em;\">اَللّـهُمَّ اجْعَلْ مَحْياىَ مَحْيا مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَمَماتي مَماتَ مُحَمَّدٍ وَآلِ مُحَمَّدٍ</span></strong></h6>\r\n\r\n<p>\r\n	Allah&#39;ım! Beni bu halinde kendilerine senden salat, rahmet ve mağfi-ret ulaşan kimselerden kıl.</p>\r\n\r\n<p dir=\"RTL\" style=\"text-align: left;\">\r\n	.Allah&#39;ım! Yaşamımı Muhammed ve Ehl-i Beyt&#39;inin yaşamı gibi ve &ouml;l&uuml;m&uuml;m&uuml; Muhammed ve Ehl-i Beyt&#39;inin &ouml;l&uuml;m&uuml; gibi kıl</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	<strong><span dir=\"RTL\">اَللّـهُمَّ اِنَّ هذا يَوْمٌ تَبَرَّكَتْ بِهِ بَنُو اُمَيَّةَ وَابْنُ آكِلَةِ الأَكبادِ اللَّعينُ ابْنُ اللَّعينِ عَلى لِسانِكَ وَلِسانِ نَبِيِّكَ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فِي كُلِّ مَوْطِنٍ وَمَوْقِفٍ وَقَفَ فيهِ نَبِيُّكَ صَلَّى اللهُ عَلَيْهِ وَآلِهِ.</span></strong></h6>\r\n\r\n<p class=\"Normal2\">\r\n	Allah&#39;ım! Bu g&uuml;n, &Uuml;mmeyyeoğulları&#39;nın ve s&uuml;rekli durduğu her yer-de ve mekanda Peygamber&#39;inin -Allah&#39;ın rahmeti ona ve Ehl-i Beyt&#39;ine olsun- diliyle ve senin dilinle lanetlenen kimsenin (Muaviye&#39;nin) oğlu olan o lanetli, o ciğer yiyen -Hind&#39;in- veledinin (Yezid&#39;in) uğurlu saydığı ve bayram ettiği g&uuml;nd&uuml;r.</p>\r\n\r\n<h6 class=\"Normal2\" style=\"text-align: right;\">\r\n	<o:p><strong>(اَللّـهُمَّ الْعَنْ اَبا سُفْيانَ وَمُعاوِيَةَ وَيَزيدَ ابْنَ مُعاوِيَةَ عَلَيْهِمْ مِنْكَ اللَّعْنَةُ اَبَدَ&nbsp;الآبِدينَ، وَهذا يَوْمٌ فَرِحَتْ بِهِ آلُ زِيادٍ وَآلُ مَرْوانَ بِقَتْلِهِمُ الْحُسَيْنَ صَلَواتُ اللهِ عَلَيْهِ، اَللّـهُمَّ فَضاعِفْ عَلَيْهِمُ اللَّعْنَ مِنْكَ وَالْعَذابَ (الأَليمَ</strong></o:p></h6>\r\n\r\n<p class=\"Normal2\">\r\n	Allah&#39;ım! Ebu S&uuml;fyan&#39;a, Muaviye&#39;ye, Muaviye oğlu Yezid&#39;e lanet eyle; lanetin ilelebet onların &uuml;zerine olsun.&nbsp;<span style=\"line-height: 1.6em;\">Bug&uuml;n, Ziyadoğulları&#39;nın ve Mervanoğulları&#39;nın H&uuml;seyin&#39;i -Allah&#39;ın rahmeti onun &uuml;zerine olsun- katlettiklerinden dolayı sevindikleri g&uuml;n-d&uuml;r. Allah&#39;ım! Onlara lanet ve azabını kat kat artır.</span></p>\r\n\r\n<h6 class=\"Normal2\" style=\"text-align: right;\">\r\n	<strong><span dir=\"RTL\">اَللّـهُمَّ اِنّي اَتَقَرَّبُ اِلَيْكَ فِي هذَا الْيَوْمِ وَفِي مَوْقِفي هذا وَاَيّامِ حَياتي بِالْبَراءَةِ مِنْهُمْ وَاللَّعْنَةِ عَلَيْهِمْ وَبِالْمُوالاةِ لِنَبِيِّكَ وَآلِ نَبِيِّكَ عَلَيْهِ وَعَلَيْهِمُ اَلسَّلامُ.</span></strong></h6>\r\n\r\n<p>\r\n	Allah&#39;ım! Bu g&uuml;nde, bu halimde ve hayatım boyunca onlardan uzak-laşarak, onlara lanet ederek, Peygamberin ve Ehl-i Beyt&#39;inin -ona ve Ehl-i Beyti&#39;ne selam olsun) sevgisi ve muhabbetiyle sana yaklaşıyorum.</p>\r\n\r\n<p>\r\n	İmam Muhammed B&acirc;kır (a.s) ş&ouml;yle buyuruyor: Sonra y&uuml;z defa şu duayı oku:</p>\r\n\r\n<h6 style=\"text-align: right;\">\r\n	<strong><span dir=\"RTL\">اَللّـهُمَّ الْعَنْ اَوَّلَ ظالِمٍ ظَلَمَ حَقَّ مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَآخِرَ تابِعٍ لَهُ عَلى ذلِكَ، اَللّـهُمَّ الْعَنِ الْعِصابَةَ الَّتي جاهَدَتِ الْحُسَيْنَ (عليه&nbsp;السلام) وَشايَعَتْ وَبايَعَتْ وَتابَعَتْ عَلى قَتْلِهِ، اَللّـهُمَّ الْعَنْهُمْ جَميعاً.</span></strong></h6>\r\n\r\n<p>\r\n	&quot;Allah&#39;ım! Muhammed ve Ehl-i Beyt&#39;inin hakkında ilk zulmedene ve bu zul&uuml;mde onu izleyen en son takip&ccedil;isine lanet eyle.&nbsp;<span style=\"line-height: 1.6em;\">Allah&#39;ım! H&uuml;seyin&#39;le (a.s) savaşan ve onun &ouml;ld&uuml;rmek i&ccedil;in işbirliği yapan, biatleşen ve onlara uyan g&uuml;ruha lanet eyle; Allah&#39;ım! Onların hep-sine lanet et.&quot;</span></p>\r\n\r\n<p>\r\n	<span style=\"line-height: 1.6em;\">​</span></p>\r\n\r\n<p>\r\n	Sonra y&uuml;z defa ş&ouml;yle de:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	<strong>اَلسَّلامُ عَلَيْكَ يا اَبا عَبْدِاللهِ وَعَلَى الأَرْواحِ الَّتي حَلَّتْ بِفِنائِكَ، عَلَيْكَ مِنّي سَلامُ اللهِ اَبَداً ما بَقيتُ وَبَقِيَ اللَّيْلُ وَالنَّهارُ وَلا جَعَلَهُ اللهُ آخِرَ الْعَهْدِ مِنّي لِزِيارَتِكُمْ، اَلسَّلامُ عَلَى الْحُسَيْنِ وَعَلى عَلِيِّ بْنِ الْحُسَيْنِ وَعَلى اَوْلادِ الْحُسَيْنِ&nbsp;وَعَلى اَصْحابِ الْحُسَيْنِ.</strong></h6>\r\n\r\n<p dir=\"RTL\" style=\"text-align: left;\">\r\n	&quot;Ey Eba Abdullah (H&uuml;seyin)! Selam olsun sana ve senin hare-minde yatan ruhlara!- Yaşadığım s&uuml;rece, gece ve g&uuml;nd&uuml;z devam ettiği m&uuml;ddet&ccedil;e ilelebet benden sana Allah&#39;ın selamı olsun. Allah, bunu (ziya-retimi) sizi ziyaretim i&ccedil;in son ahdim kılmasın. Selamı olsun H&uuml;seyin&#39;e, Ali b. H&uuml;seyin&#39;e (İmam Zeynelabidin&#39;e), H&uuml;seyin&#39;in evlatlarına ve H&uuml;seyin&#39;in ashabına.&quot;</p>\r\n\r\n<p>\r\n	Sonra da şu duayı oku:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	<strong><span dir=\"RTL\">اَللّـهُمَّ خُصَّ اَنْتَ اَوَّلَ ظالِمٍ بِاللَّعْنِ مِنّي وَابْدَأْ بِهِ اَوَّلاً ثُمَّ (الْعَنِ) الثّانيَ وَالثّالِثَ وَالرّابِعَ اَللّـهُمَّ الْعَنْ يَزيدَ خامِساً وَالْعَنْ عُبَيْدَ اللهِ بْنَ زِيادٍ وَابْنَ مَرْجانَةَ وَعُمَرَ بْنَ سَعْدٍ وَشِمْراً وَآلَ اَبي سُفْيانَ وَآلَ زِيادٍ وَآلَ مَرْوانَ اِلى يَوْمِ الْقِيامَةِ.</span></strong></h6>\r\n\r\n<p dir=\"RTL\" style=\"text-align: left;\">\r\n	&quot;Allah&#39;ım! İlk zalimi benim lanetimle lanetle ve lanete birincisiyle&nbsp;<span style=\"line-height: 1.6em;\">başla, sonra ikinciye, sonra &uuml;&ccedil;&uuml;nc&uuml;ye, sonra d&ouml;rd&uuml;nc&uuml;ye lanet et; Allah-&#39;ım! Beşinci&nbsp;olarak da Yezid&#39;e lanet et.&nbsp;</span><span style=\"line-height: 1.6em;\">Kıyamet g&uuml;n&uuml;ne kadar Ubeydullah b. Ziyad&#39;a, İbn-i Mercane&#39;ye, &Ouml;mer İbn-i Sa&#39;d&#39;a, Şimr&#39;e, Ebus&uuml;fyan oğullarına, Ziyad oğullarına, Mer-van oğullarına lanet eyle.</span></p>\r\n\r\n<p dir=\"RTL\" style=\"text-align: left;\">\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Sonra secdeye giderek ş&ouml;yle de:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	<strong><span dir=\"RTL\">اَللّـهُمَّ لَكَ الْحَمْدُ حَمْدَ الشّاكِرينَ لَكَ عَلى مُصابِهِمْ اَلْحَمْدُ للهِ عَلى عَظيمِ رَزِيَّتي اَللّـهُمَّ ارْزُقْني شَفاعَةَ الْحُسَيْنِ يَوْمَ الْوُرُودِ وَثَبِّتْ لي قَدَمَ صِدْقٍ عِنْدَكَ مَعَ الْحُسَيْنِ وَاَصْحابِ الْحُسَيْنِ اَلَّذينَ بَذَلُوا مُهَجَهُمْ دُونَ الْحُسَيْنِ عَلَيْهِ السَّلامُ.</span></strong></h6>\r\n\r\n<p dir=\"RTL\" style=\"text-align: left;\">\r\n	&quot;Allah&#39;ım! Ş&uuml;kredenlerin -Ehl-i Beyt&#39;in- musibetinden dolayı sana hamd ettikleri gibi hamd olsun. (Bu) b&uuml;y&uuml;k acımdan dolayı Allah&#39;a hamd olsun. Allah&#39;ım! Sana geliş (kıyamet) g&uuml;n&uuml; H&uuml;seyin&#39;in şefaatini bana nasip eyle. Kendi katında H&uuml;seyn aleyhisselam ve onun (a.s) uğrunda canlarını feda eden ashabıyla birliktelikten kazandığım doğruluk makamı-nı benim i&ccedil;in sabit kıl.&quot;​</p>\r\n\r\n<p dir=\"RTL\" style=\"text-align: left;\">\r\n	&nbsp;</p>\r\n\r\n<p class=\"Normal2\">\r\n	<o:p></o:p></p>\";s:4:\"body\";s:0:\"\";s:5:\"catid\";s:2:\"78\";s:10:\"created_by\";s:3:\"548\";s:16:\"created_by_alias\";s:0:\"\";s:8:\"modified\";s:19:\"2018-03-20 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\'file\':\'/../video/ziyaret/asura/asura-ziyareti-mirdamad.mp3\', \'image\': \'\', \'height\': \'24\', \'width\': \'500\', \'autostart\': \'false\', \'controls\': \'1\' }); Rıza taheri Mensur Erzi\"AllVideos\" Plugin (v4.6.1) starts here --> اَلسَّلامُ عَلَيْكَ يا اَبا عَبْدِاللهِ، اَلسَّلامُ عَلَيْكَ يَا بْنَ رَسُولِ اللهِ(السَّلامُ عَلَيكَ يا خِيَرَةِ اللهِ وابْنَ خِيَرَتِهِ) اَلسَّلامُ عَلَيْكَ يَا بْنَ اَميرِ الْمُؤْمِنينَ وَابْنَ سَيِّدِ الْوَصِيّينَ، اَلسَّلامُ عَلَيْكَ يَا بْنَ فاطِمَةَ سَيِّدَةِ نِساءِ الْعالَمينَ، اَلسَّلامُ عَلَيْكَ يا ثارَ اللهِ وَابْنَ ثارِهِ وَالْوِتْرَ الْمَوْتُورَ، اَلسَّلامُ عَلَيْكَ وَعَلَى الأَرْواحِ الَّتي حَلَّتْ بِفِنائِكَ عَلَيْكُمْ مِنّي جَميعاً سَلامُ اللهِ اَبَداً ما بَقيتُ وَبَقِيَ اللَّيْلُ وَالنَّهارُ. \"Selam olsun sana ey Eba Abdullah (Hüseyin)! Selam olsun sana ey Peygamberin oğlu! Selam olsun sana ey Emirulmüminin\'in oğlu ve vasilerinefendisinin oğlu! Selam olsun sana ey âlemdeki kadınlarının en üstünü Fatıma\'nın oğlu! Selam olsun sana ey gerçek intikamını Allah\'ın alacağı ve ey intikamı alınacak olanın oğlu ve ey zulme uğrayıp yalnız kalan! Selam olsun sana ve hareminde seninle birlikte hareminde yatan ruhlara (Kerbela şehitlerine). Yaşadığım sürece, gece ve gündüz devam ettiği müddetçe benden sizlerin hepinize sürekli Allah\'ın selamı olsun. يا اَبا عَبْدِاللهِ لَقَدْ عَظُمَتِ الرَّزِيَّةُ وَجَلَّتْ وَعَظُمَتِ الْمُصيبَةُ بِكَ عَلَيْنا وَعَلى جَميعِ اَهْلِ الاِسْلامِ وَجَلَّتْ وَعَظُمَتْ مُصيبَتُكَ فِي السَّماواتِ عَلى جَميعِ اَهْلِ السَّماواتِ، فَلَعَنَ اللهُ اُمَّةً اَسَّسَتْ اَساسَ الظُّلْمِ وَالْجَوْرِ عَلَيْكُمْ اَهْلَ الْبَيْتِ، وَلَعَنَ اللهُ اُمَّةً دَفَعَتْكُمْ عَنْ مَقامِكُمْ وَاَزالَتْكُمْ عَنْ مَراتِبِكُمُ الَّتي رَتَّبَكُمُ اللهُ فيها، وَلَعَنَ اللهُ اُمَّةً قَتَلَتْكُمْ وَلَعَنَ اللهُ الْمُمَهِّدينَ لَهُمْ بِالَّتمْكينِ مِنْ قِتالِكُمْ، بَرِئْتُ اِلَى اللهِ وَاِلَيْكُمْ مِنْهُمْ وَمِنْ اَشْياعِهِمْ وَاَتْباعِهِمْ وَاَوْلِيائِهِم. Ey Eba Abdullah (Hüseyin)! Senin musibetin ve sana yapılan şiddetli zulüm bize ve bütün Müslümanlara çok büyük geldi. Senin musibetin göklerde bütün gökehline de ağır geldi. Öyleyse Siz Ehl-i Beyt\'e karşı zulüm ve sitemin temelini atan gruba Allah lanet etsin. Sizi kendi maka-mınızdan alıkoyan ve Allah\'ın size tanımış olduğu makamlarınızdan sizi uzaklaştıran gruba Allah lanet etsin. Allah, sizi katleden gruba lanet etsin, size karşı savaşmak için zemin hazırlayanlara lanet etsin. Ben onlardan, onların takipçilerinden, dostlarından ve onlarla işbirliği yapanlardan Alla-h\'a ve size yönelerek uzaklaşıyorum. يا اَبا عَبْدِاللهِ اِنّي سِلْمٌ لِمَنْ سالَمَكُمْ وَحَرْبٌ لِمَنْ حارَبَكُمْ اِلى يَوْمِ الْقِيامَةِ، وَلَعَنَ اللهُ آلَ زِيادٍ وَآلَ مَرْوانَ، وَلَعَنَ اللهُ بَني اُمَيَّةَ قاطِبَةً، وَلَعَنَ اللهُ ابْنَ مَرْجانَةَ، وَلَعَنَ اللهُ عُمَرَ بْنَ سَعْدٍ، وَلَعَنَ اللهُ شِمْراً، وَلَعَنَ اللهُ اُمَّةً اَسْرَجَتْ وَاَلْجَمَتْ وَتَنَقَّبَتْ لِقِتالِكَ، بِاَبي اَنْتَ وَاُمّي لَقَدْ عَظُمَ مُصابي بِكَ فَاَسْأَلُ اللهَ الَّذي اَكْرَمَ مَقامَكَ وَاَكْرَمَني بِكَ اَنْ يَرْزُقَني طَلَبَ ثارِكَ مَعَ اِمامٍ مَنْصُورٍ مِنْ اَهْلِ بَيْتِ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَآلِهِ.​ Ey Eba Abdullah (Hüseyin)! Şüphesiz ben kıyamete kadar sizinle barışık, sizinle dost olanlarla dost ve sizinle savaşanlara da düşmanım. Allah Ziyadoğulları\'na ve Mervanoğulları\'na lanet etsin; Allah Ümeyye-oğulları\'nın tümüne lanet etsin. Allah İbn Mercane\'ye lanet etsin. Allah Ömerİbn-i Sad\'a lanet etsin. Allah Şimr\'e lanet etsin. Allah sizinle savaş-mak için bineklerini eyerleyip gem vuran ve tam bir hazırlık içinde savaşa gidenlere lanet etsin. Anam ve babam sana feda olsun -ey Hüseyin-! Senden dolayı benim musibetim ve matemim büyüktür. O halde senin makamını yücelten ve (size sevgimden dolayı) bana ikramda bulunan Allah\'tan, Muhammed\'in -Allah ona ve üstün soyuna rahmet etsin- Ehl-i Beyt\'inden olan muzaffer İmam\'la (İmam Mehdi -a.f-) ile senin kanını istemeyi -intikamını almayı- nasip etmesini niyaz ediyorum. اَللّـهُمَّ اجْعَلْني عِنْدَكَ وَجيهاً بِالْحُسَيْنِ عَلَيْهِ السَّلامُ فِي الدُّنْيا وَالآخِرَةِ، يا اَبا عَبْدِاللهِ اِنّي اَتَقَرَّبُ اِلى اللهِ وَ اِلى رَسُولِهِ وَاِلى اَميرِ الْمُؤْمِنينَ وَاِلى فاطِمَةَ وَاِلَى الْحَسَنِ وَاِلَيْكَ بِمُوالاتِكَ وَبِالْبَراءَةِ (مِمَّنْ قاتَلَكَ وَنَصَبَ لَكَ الْحَرْبَ وَبِالْبَراءَةِ مِمَّنْ اَسَسَّ اَساسَ الظُّلْمِ وَالْجَوْرِ عَلَيْكُمْ وَاَبْرَأُ اِلَى اللهِ وَاِلى رَسُولِهِ) مِمَّنْ اَسَسَّ اَساسَ ذلِكَ وَبَنى عَلَيْهِ بُنْيانَهُ وَجَرى فِي ظُلْمِهِ وَجَوْرِهِ عَلَيْكُمْ وَعلى اَشْياعِكُمْ، بَرِئْتُ اِلَى اللهِ وَاِلَيْكُمْ مِنْهُمْ وَاَتَقَرَّبُ اِلَى اللهِ ثُمَّ اِلَيْكُمْ بِمُوالاتِكُمْ وَمُوالاةِ وَلِيِّكُمْ وَبِالْبَراءَةِ مِنْ اَعْدائِكُمْ وَالنّاصِبينَلَكُمُ الْحَرْبَ وَبِالْبَراءَةِ مِنْ اَشْياعِهِمْ وَاَتْباعِهِمْ، اِنّي سِلْمٌ لِمَنْ سالَمَكُمْ وَحَرْبٌ لِمَنْ حارَبَكُمْ وَوَلِىٌّ لِمَنْ والاكُمْ وَعَدُوٌّ لِمَنْ عاداكُمْ. Allah\'ım! Beni Hüseyin aleyhisselamın yüzü suyu hürmetine dünya ve ahirette kendi dergahında şerefli ve haysiyetli kıl. Ey Eba Abdullah (Hüseyin)! Senin sevgin ve muhabbetinle ve -size karşı- zulmün temelini atanlardan ve bunu sağlamlaştıranlardan, size ve Şiilerinize (takipçileri-nize) zulüm ve sitem etmede bu temeli izleyenlerden uzaklaşarak Allah\'a, Resulü\'ne, Emirulmüminin Ali\'ye, Fatıma\'ya, Hasan\'a ve sana yaklaşıyo-rum. (Ey Hüseyin!) Allah\'a ve size doğru onlardan uzaklaşıyorum. Sizi ve sizin dostlarınızı sevmekle düşmanlarınızdan, size karşı savaş düzenle-yenlerden ve onların dostlarından ve izleyicilerinden uzaklaşmakla önce Allah\'a ve daha sonra size yaklaşıyorum. (Ey Hüseyin!) Ben sizinle barışık olanlarla barışığım, sizinle savaş içinde olanla savaş içindeyim. Size dost olanla dostum, düşman olanla düşmanım. فَاَسْأَلُ اللهَ الَّذي أكْرَمَني بِمَعْرِفَتِكُمْ وَمَعْرِفَةِ اَوْلِيائِكُمْ وَرَزَقَنِى الْبَراءَةَ مِنْ اَعْدائِكُمْ اَنْ يَجْعَلَني مَعَكُمْ فِي الدُّنْيا وَالآخِرَةِ وَاَنْ يُثَبِّتَ لي عِنْدَكُمْ قَدَمَ صِدْقٍ فِي الدُّنْيا وَالآخِرَةِ وَاَسْأَلُهُ اَنْ يُبَلِّغَنِى الْمَقامَ الَْمحْمُودَ لَكُمْعِنْدَ اللهِ وَاَنْ يَرْزُقَني طَلَبَ ثاري مَعَ اِمامٍ هُدىً ظاهِرٍ ناطِقٍ بِالْحَقِّ مِنْكُمْ وَاَسْألُ اللهَ بِحَقِّكُمْ وَبِالشَّأنِِ الَّذي لَكُمْ عِنْدَهُ اَنْ يُعْطِيَني بِمُصابي بِكُمْ اَفْضَلَ ما يُعْطي مُصاباً بِمُصيبَتِهِ، مُصيبَةً ما اَعْظَمَها وَاَعْظَمَ رَزِيَّتَها فِي الاِسْلامِ وَفِي جَميعِ السَّماواتِ وَالأَرْضِ. O halde, sizi ve dostlarınızı tanımakla bana lütufta bulunan ve düş-manlarınızdan uzaklaşmayı bana nasip eden Allah\'tan beni dünya ve ahi-rette sizinle beraber kılmasını, dünya ve ahirette sizin yanınızda benim için doğru makam sabit kılmasını niyaz ediyorum. Allah\'tan beni, sizin için Allah katında olan makam-ı mahmud\'a (beğenilmiş makama) ulaştır-masını ve sizden hidayet üzere olan, aşikar ve -hakkı- konuşan İmam (Mehdi) ile sizin intikamınızı almayı bana nasip etmesini niyaz ediyorum. Allah\'tan sizin hakkınız ve kendi yanındaki mevkiinizin hakkı hürmetine, sizden dolayı büründüğüm yas ve mateme karşılık acısı İslam\'da, gök-lerde ve yerde çok büyük olan musibetten dolayı matemliye verdiği en üstün sevabı vermesini niyaz ediyorum. Bu ne kadar da büyük bir musi-bettir; sonucu ve acısı İslam\'da, bütün yer ve göklerde ne kadar da büyüktür! اَللّـهُمَّ اجْعَلْني فِي مَقامي هذا مِمَّنْ تَنالُهُ مِنْكَ صَلَواتٌ وَرَحْمَةٌ وَمَغْفِرَة . اَللّـهُمَّ اجْعَلْ مَحْياىَمَحْيا مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَمَماتي مَماتَ مُحَمَّدٍ وَآلِ مُحَمَّدٍ Allah\'ım! Beni bu halinde kendilerine senden salat, rahmet ve mağfi-ret ulaşan kimselerden kıl. .Allah\'ım! Yaşamımı Muhammed ve Ehl-i Beyt\'inin yaşamı gibi ve ölümümü Muhammed ve Ehl-i Beyt\'inin ölümü gibi kıl اَللّـهُمَّ اِنَّ هذا يَوْمٌ تَبَرَّكَتْ بِهِ بَنُو اُمَيَّةَ وَابْنُ آكِلَةِ الأَكبادِ اللَّعينُ ابْنُ اللَّعينِ عَلى لِسانِكَ وَلِسانِ نَبِيِّكَ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فِي كُلِّ مَوْطِنٍ وَمَوْقِفٍ وَقَفَ فيهِ نَبِيُّكَ صَلَّى اللهُ عَلَيْهِ وَآلِهِ. Allah\'ım! Bu gün, Ümmeyyeoğulları\'nın ve sürekli durduğu her yer-de ve mekanda Peygamber\'inin -Allah\'ın rahmeti ona ve Ehl-i Beyt\'ine olsun- diliyle ve senin dilinle lanetlenen kimsenin (Muaviye\'nin) oğlu olan o lanetli, o ciğer yiyen -Hind\'in- veledinin (Yezid\'in) uğurlu saydığı ve bayram ettiği gündür. (اَللّـهُمَّ الْعَنْ اَبا سُفْيانَ وَمُعاوِيَةَ وَيَزيدَ ابْنَ مُعاوِيَةَ عَلَيْهِمْ مِنْكَ اللَّعْنَةُ اَبَدَ الآبِدينَ، وَهذا يَوْمٌ فَرِحَتْ بِهِ آلُ زِيادٍ وَآلُ مَرْوانَ بِقَتْلِهِمُ الْحُسَيْنَ صَلَواتُ اللهِ عَلَيْهِ، اَللّـهُمَّ فَضاعِفْ عَلَيْهِمُ اللَّعْنَ مِنْكَوَالْعَذابَ (الأَليمَ Allah\'ım! Ebu Süfyan\'a, Muaviye\'ye, Muaviye oğlu Yezid\'e lanet eyle; lanetin ilelebet onların üzerine olsun. Bugün, Ziyadoğulları\'nın ve Mervanoğulları\'nın Hüseyin\'i -Allah\'ın rahmeti onun üzerine olsun- katlettiklerinden dolayı sevindikleri gün-dür. Allah\'ım! Onlara lanet ve azabını kat kat artır. اَللّـهُمَّ اِنّي اَتَقَرَّبُ اِلَيْكَ فِي هذَا الْيَوْمِ وَفِي مَوْقِفي هذا وَاَيّامِ حَياتي بِالْبَراءَةِ مِنْهُمْ وَاللَّعْنَةِ عَلَيْهِمْ وَبِالْمُوالاةِ لِنَبِيِّكَ وَآلِ نَبِيِّكَ عَلَيْهِ وَعَلَيْهِمُ اَلسَّلامُ. Allah\'ım! Bu günde, bu halimde ve hayatım boyunca onlardan uzak-laşarak, onlara lanet ederek, Peygamberin ve Ehl-i Beyt\'inin -ona ve Ehl-i Beyti\'ne selam olsun) sevgisi ve muhabbetiyle sana yaklaşıyorum. İmam Muhammed Bâkır (a.s) şöyle buyuruyor: Sonra yüz defa şu duayı oku: اَللّـهُمَّ الْعَنْ اَوَّلَ ظالِمٍ ظَلَمَ حَقَّ مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَآخِرَ تابِعٍ لَهُ عَلى ذلِكَ، اَللّـهُمَّ الْعَنِ الْعِصابَةَ الَّتي جاهَدَتِ الْحُسَيْنَ (عليه السلام) وَشايَعَتْ وَبايَعَتْ وَتابَعَتْ عَلى قَتْلِهِ، اَللّـهُمَّ الْعَنْهُمْ جَميعاً. \"Allah\'ım! Muhammed ve Ehl-i Beyt\'inin hakkında ilk zulmedene vebu zulümde onu izleyen en son takipçisine lanet eyle. Allah\'ım! Hüseyin\'le (a.s) savaşan ve onun öldürmek için işbirliği yapan, biatleşen ve onlara uyan güruha lanet eyle; Allah\'ım! Onların hep-sine lanet et.\" ​ Sonra yüz defa şöyle de: اَلسَّلامُ عَلَيْكَ يا اَبا عَبْدِاللهِ وَعَلَى الأَرْواحِ الَّتي حَلَّتْ بِفِنائِكَ، عَلَيْكَ مِنّي سَلامُ اللهِ اَبَداً ما بَقيتُ وَبَقِيَ اللَّيْلُ وَالنَّهارُ وَلا جَعَلَهُ اللهُ آخِرَ الْعَهْدِ مِنّي لِزِيارَتِكُمْ، اَلسَّلامُ عَلَى الْحُسَيْنِ وَعَلى عَلِيِّ بْنِ الْحُسَيْنِ وَعَلى اَوْلادِ الْحُسَيْنِ وَعَلى اَصْحابِ الْحُسَيْنِ. \"Ey Eba Abdullah (Hüseyin)! Selam olsun sana ve senin hare-minde yatan ruhlara!- Yaşadığım sürece, gece ve gündüz devam ettiği müddetçe ilelebet benden sana Allah\'ın selamı olsun. Allah, bunu (ziya-retimi) sizi ziyaretim için son ahdim kılmasın. Selamı olsun Hüseyin\'e, Ali b. Hüseyin\'e (İmam Zeynelabidin\'e), Hüseyin\'in evlatlarına ve Hüseyin\'in ashabına.\" Sonra da şu duayı oku: اَللّـهُمَّ خُصَّ اَنْتَ اَوَّلَ ظالِمٍ بِاللَّعْنِ مِنّي وَابْدَأْ بِهِ اَوَّلاً ثُمَّ (الْعَنِ) الثّانيَ وَالثّالِثَ وَالرّابِعَ اَللّـهُمَّ الْعَنْ يَزيدَ خامِساً وَالْعَنْعُبَيْدَ اللهِ بْنَ زِيادٍ وَابْنَ مَرْجانَةَ وَعُمَرَ بْنَ سَعْدٍ وَشِمْراً وَآلَ اَبي سُفْيانَ وَآلَ زِيادٍ وَآلَ مَرْوانَ اِلى يَوْمِ الْقِيامَةِ. \"Allah\'ım! İlk zalimi benim lanetimle lanetle ve lanete birincisiyle başla, sonra ikinciye, sonra üçüncüye, sonra dördüncüye lanet et; Allah-\'ım! Beşinci olarak da Yezid\'e lanet et. Kıyamet gününe kadar Ubeydullah b. Ziyad\'a, İbn-i Mercane\'ye, Ömer İbn-i Sa\'d\'a, Şimr\'e, Ebusüfyan oğullarına, Ziyad oğullarına, Mer-van oğullarına lanet eyle. Sonra secdeye giderek şöyle de: اَللّـهُمَّ لَكَ الْحَمْدُ حَمْدَ الشّاكِرينَ لَكَ عَلى مُصابِهِمْ اَلْحَمْدُ للهِ عَلى عَظيمِ رَزِيَّتي اَللّـهُمَّ ارْزُقْني شَفاعَةَ الْحُسَيْنِ يَوْمَ الْوُرُودِ وَثَبِّتْ لي قَدَمَ صِدْقٍ عِنْدَكَ مَعَ الْحُسَيْنِ وَاَصْحابِ الْحُسَيْنِ اَلَّذينَ بَذَلُوا مُهَجَهُمْ دُونَ الْحُسَيْنِ عَلَيْهِ السَّلامُ. \"Allah\'ım! Şükredenlerin -Ehl-i Beyt\'in- musibetinden dolayı sana hamd ettikleri gibi hamd olsun. (Bu) büyük acımdan dolayı Allah\'a hamd olsun. Allah\'ım! Sana geliş (kıyamet) günü Hüseyin\'in şefaatini bana nasip eyle. Kendi katında Hüseyn aleyhisselam ve onun (a.s) uğrundacanlarını feda eden ashabıyla birliktelikten kazandığım doğruluk makamı-nı benim için sabit kıl.\"​\";s:9:\"published\";N;s:5:\"state\";i:1;s:6:\"access\";s:1:\"1\";s:8:\"language\";s:1:\"*\";s:18:\"publish_start_date\";s:19:\"2016-10-05 11:28:00\";s:16:\"publish_end_date\";s:19:\"0000-00-00 00:00:00\";s:10:\"start_date\";s:19:\"2015-10-05 12:16:00\";s:8:\"end_date\";s:19:\"0000-00-00 00:00:00\";s:10:\"list_price\";N;s:10:\"sale_price\";N;s:7:\"type_id\";i:1;}'),(8,'index.php?option=com_k2&view=item&id=1752','index.php?option=com_k2&view=item&id=1752:ramazan-ayı-özel&Itemid=419','Ramazan Ayı Özel','\"Ey insanlar, Allah\'ın ayı bereket, rahmet ve mağfiret ile size doğru gelmekte; öyle bir ay ki Allah katında en üstün aydır. Onun günleri, en faziletli günler, geceleri, en faziletli geceler ve saatleri, en faziletli saatlerdir.. Sayfa yönlendiriliyor . L','2019-08-31 21:08:08','5761b981aace45c827c1651874320d83',1,0,1,'*','2018-07-01 22:20:00','0000-00-00 00:00:00','2018-07-01 22:20:00','0000-00-00 00:00:00',0,0,1,'O:19:\"FinderIndexerResult\":18:{s:11:\"\0*\0elements\";a:25:{s:2:\"id\";s:4:\"1752\";s:5:\"alias\";s:18:\"ramazan-ayı-özel\";s:7:\"summary\";s:886:\"<p>\r\n	<em style=\"margin: 0px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; color: rgb(86, 86, 86); font-family: pt_sansregular, verdana; font-variant: normal; font-weight: normal; letter-spacing: normal; line-height: 26px; orphans: auto; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: 1; word-spacing: 0px; -webkit-text-stroke-width: 0px; background: transparent;\">&quot;Ey insanlar, Allah&#39;ın ayı bereket, rahmet ve mağfiret ile size doğru gelmekte; &ouml;yle bir ay ki Allah katında en &uuml;st&uuml;n aydır. Onun g&uuml;nleri, en faziletli g&uuml;nler, geceleri, en faziletli geceler ve saatleri, en faziletli saatlerdir..</em></p>\r\n\r\n<p>\r\n	<span class=\"st\"><em>Sayfa y&ouml;nlendiriliyor</em>. <em>L&uuml;tfen bekleyiniz</em>...</span></p>\r\n<meta content=\"0;URL=http://www.caferilik.com/ramazan\" http-equiv=\"refresh\" />\";s:4:\"body\";s:0:\"\";s:5:\"catid\";s:2:\"18\";s:10:\"created_by\";s:3:\"536\";s:16:\"created_by_alias\";s:0:\"\";s:8:\"modified\";s:19:\"2018-07-01 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(Bazı müctehidler bunu farz bilmiş-lerdir.) 2- Ramazan ayının hilali göründüğü zaman ona işaret edilmez. Kıbleye dönülerek eller gökyüzüne kaldırılıp hilale hitaben şöyle söylenir: رَبّي وَرَبُّكَ الل','2019-11-03 13:40:05','e16555455397b43be5e934551a5d8ef0',1,1,1,'*','2012-05-04 11:40:00','0000-00-00 00:00:00','2012-05-04 11:40:00','0000-00-00 00:00:00',0,0,1,'O:19:\"FinderIndexerResult\":18:{s:11:\"\0*\0elements\";a:25:{s:2:\"id\";s:4:\"1348\";s:5:\"alias\";s:51:\"ramazan-ayının-gece-ve-gündüzlerine-ait-ameller\";s:7:\"summary\";s:137626:\"<h3>\r\n	Birinci Gecenin Amelleri</h3>\r\n\r\n<p>\r\n	1- Ramazanın hilalini aramak. (Bazı m&uuml;ctehidler bunu farz bilmiş-lerdir.)</p>\r\n\r\n<p>\r\n	2- Ramazan ayının hilali g&ouml;r&uuml;nd&uuml;ğ&uuml; zaman ona işaret edilmez. Kıbleye d&ouml;n&uuml;lerek eller g&ouml;ky&uuml;z&uuml;ne kaldırılıp hilale hitaben ş&ouml;yle s&ouml;ylenir:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	رَبّي وَرَبُّكَ اللهُ رَبُّ الْعالَمينَ، اَللّـهُمَّ اَهِلَّهُ عَلَيْنا بِالأَمْنِ وَالاِيمانِ، وَالسَّلامَةِ وَالاِسْلامِ، وَالْمُسارَعَةِ اِلى ما تُحِبُّ وَتَرْضى، اَللّـهُمَّ بارِكْ لَنا في شَهْرِنا هذا، وَارْزُقْنا خَيْرَهُ وَعَوْنَهُ، وَاصْرِفْ عَنّا ضُرَّهُ وَشَرَّهُ وَبلاءَهُ وَفِتْنَتَهُ.</h6>\r\n\r\n<p>\r\n	<em>&quot;Benim ve senin Rabbin, &acirc;lemlerin Rabbi olan Allah&#39;tır. Allah&#39;ım! Şu (hilali) bize emniyetle, imanla, sağlıkla, teslimiyetle, sevdiğin ve razı olduğun şeylere koşmakla birlikte (ge&ccedil;ireceğimiz bir ayın) başlangıcı kıl. Allah&#39;ım! Şu ayımızı bize bereketli kıl ve bize onun hayır ve yardımını nasip et; onda (olabilecek) zararı, şerri, bel&acirc; ve fitneyi bizden uzaklaştır.&quot;</em></p>\r\n\r\n<p>\r\n	Resul-i Ekrem&#39;in de (s.a.a) ramazan ayının hilalini g&ouml;rd&uuml;ğ&uuml; vakit y&uuml;z&uuml;n&uuml; kıbleye d&ouml;nerek şu duayı okuduğu rivayet edilmiştir:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اَهِلَّهُ عَلَيْنا بِالأَمْنِ والاِيمانِ، وَالسَّلامَةِ وَالاِسْلامِ، وَالْعافِيَةِ الُْمجَلَّلَةِ وَدِفاعِ الاَسْقامِ، وَالْعَوْنِ َعَلَى الصَّلاةِ وَالصِّيامِ وَالْقِيامِ وَتِلاوَةِ الْقُرآنِ، اَللّـهُمَّ سَلِّمْنا لِشَهْرِ رَمَضانَ وَتَسَلَّمْهُ مِّنا، وَسَلِّمْنا فيهِ حَتّى يَنْقَضِيَ عَنّا شَهْرُ رَمَضانَ وَقَدْ عَفَوْتَ عَنّا وَغَفَرْتَ لَنا وَرَحِمْتَنا.</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım! Şu (hilali) bize emniyetle, imanla, sağlıkla, teslimiyetle, m&uuml;kemmel bir afiyetle birlikte, tutulacağımız hastalıklardan uzak kalaca-ğımız, namaza, oruca, gece ibadetine ve Kur&#39;&acirc;n okumaya (senin) yardımınla (g&uuml;&ccedil; bulacağımız bir ayın) başlangıcı kıl. Allah&#39;ım! Ramazan ayını ge&ccedil;irinceye kadar bizi Ramazan ayı i&ccedil;in sağlıklı kıl ve onu (kabul olmuş bir şekilde) bizden teslim al; bizi affetmiş, bağışlamış ve merhame-tine mazhar kılmış olarak sağlıklı tut.&quot;</em></p>\r\n\r\n<p>\r\n	Yine İmam Cafer S&acirc;dık&#39;tan (a.s) hilal g&ouml;r&uuml;nd&uuml;ğ&uuml; vakit şu duanın okunması rivayet edilmiştir:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ قَدْ حَضَرَ شَهْرُ رَمَضانَ، وَقَدِ افْتَرَضْتَ عَلَيْنا صِيامَهُ، وَاَنْزَلْتَ فيهِ الْقُرآنَ هُدىً لِلنّاسِ وَبَيِّناتٍ مِنَ الْهُدى وَالْفُرْقانِ، اَللّـهُمَّ اَعِنّا عَلى صِيامِهِ وَتَقَبَّلْهُ مِنّا، وَسَلِّمْنا فيهِ، وَسَلِّمْنا مِنْهُ وَسَلِّمْهُ لَنا في يُسْرٍ مِنَكَ وَعافِيَةٍ اِنَّكَ عَلى كُلِّ شَيْءٍ قَديرٌ، يا رَحْمنُ يا رَحيمُ.</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım! İşte Ramazan ayı girmiş bulunuyor; sen bu ayın orucunu bize farz kıldın. Halkı hidayet etmek, hidayet delillerini a&ccedil;ıklamak ve hakkı batıldan ayırmak i&ccedil;in onda Kur&#39;&acirc;n&#39;ı indirdin. Allah&#39;ım! Onun orucunu tutmak i&ccedil;in bize yardımcı ol; onu bizden kabul buyur; bizi onda ve ondan taraf sağlıklı kıl ve onu da bizim i&ccedil;in kolaylık ve afiyetle birlikte sel&acirc;met eyle. Muhakkak senin her şeye g&uuml;c&uuml;n yeter, ey Rahman, ey Rahim!&quot;</em></p>\r\n\r\n<p>\r\n	3- Hilal g&ouml;r&uuml;nd&uuml;ğ&uuml; vakit okunması m&uuml;stehap olan dualardan birisi de İmam Zeyn&uuml;labidin&#39;in (a.s) <em>&quot;Sahife-i Secc&acirc;diye&quot;</em> adlı kitabında top-lanan duaların kırk &uuml;&ccedil;&uuml;nc&uuml; duasıdır.</p>\r\n\r\n<p>\r\n	Evet Merhum Seyyid İbn T&acirc;v&ucirc;s&#39;un nakline g&ouml;re İmam Zeyn&uuml;la-bidin (a.s) bir g&uuml;n yoldan ge&ccedil;erken ramazan ayının hilaline bakarak şu duayı okudu:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَيُّهَا الْخَلْقُ الْمُطيعُ الدّائِبُ السَّريعُ، الْمُتَرَدِّدُ في مَنازِلِ التَّقْديرِ، الْمُتَصَرِّفُ في فَلَكِ التَّدْبيرِ، آمَنْتُ بِمَنْ نَوَّرَ بِكَ الظُّلَمَ، وَاَوْضَحَ بِكَ الْبُهَمَ، وجَعَلَكَ آيَةً مِنْ آياتِ مُلْكِهِ، وَعَلامَةً مِنْ عَلاماتِ سُلْطانِهِ، فَحَدَّ بِكَ الزَّمانَ، وامْتَهَنَكَ بِالْكَمالِ وَالنُّقْصانِ، وَالطُّلُوعِ والاُفُولِ، وَالاِنارَةِ والْكُسُوفِ، في كُلِّ ذلِكَ اَنْتَ لَهُ مُطيعٌ، وَاِلَى اِرادَتِهِ سَريعٌ، سُبْحانَهُ ما اَعْجَبَ ما دَبَّرَ مِنْ اَمْرِكَ، وَاَلْطَفَ ما صَنَعَ في شَأنِكَ، جَعَلَك مِفْتاحَ شَهْرٍ حادِثٍ لاَمْرٍ حادِثٍ، فَاَسأَلُ اللهَ رَبِّي وَرَبَّكَ، وَخالِقي وَخالِقَكَ، وَمُقَدِّري وَمُقَدِّرَكَ، وَمُصَوِّري وَمُصَوِّرَكَ اَنْ يُصَلِّيَ عَلى مُحَمَّدٍ وآلِ مُحَمَّدٍ، وَاَنْ يَجْعَاَلك هِلالَ بَرَكةٍ لا تَمْحَقُها الاَيّامُ، وَطَهارَةٍ لا تُدَنِّسُهَا الآثامُ، هِلالَ اَمْنٍ مِنَ الافاتِ، وَسَلامَةٍ مِنَ السَّيِّئاتِ، هِلالَ سَعْدٍ لا نَحْسَ فيهِ ويُمْنٍ لا نَكَدَ مَعَهُ، وَيُسْرٍ لا يُمازِجُهُ عُسْرٌ، وَخَيْرٍ لا يَشُوبُهُ شَرٌّ، هِلالَ اَمْنٍ وَايمانٍ وَنِعْمَةٍ وَاِحْسانٍ وَسَلامَةٍ وَاِسْلامٍ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَاجْعَلْنا مِنْ اَرْضى مَنْ طَلَعَ عَلَيْهِ، وَاَزْكى مَنْ نَظَرَ اِلَيْهِ، وَاَسْعَدَ مَنْ تَعَبَّدَ لَكَ فيهِ، وَوَفِّقْنَا اَللّـهُمَّ فيهِ لِلطّاعَةِ وَالتَّوْبَةِ، وَاعْصِمْنا فيهِ مِنَ الآثامِ وَالْحَوبَةِ، وَاَوْزِعْنا فيهِ شُكْرَ النِّعْمَةِ، واَلْبِسْنا فيهِ جُنَنَ الْعافِيَةِ، وَاَتْمِمْ عَلَيْنا بِاسْتِكْمالِ طاعَتِكَ فيهِ الْمِنَّةَ، اِنَّكَ اَنْتَ الْمَنّانُ الْحَميدُ، وَصَلَّى اللهُ عَلى مُحَمَّدٍ وآلِهِ الطَيِّبينَ، وَاجْعَلْ لَنا فيهِ عَوناً مِنْكَ عَلى ما نَدَبْتَنا اِلَيْهِ مِنْ مُفْتَرَضِ طاعَتِكَ، وَتَقَبَّلْها اِنَّكَ الاَكْرَمُ مِنْ كُلِّ كَريمٍ، وَالاَرْحَمُ مِنْ كُلِّ رَحيمٍ، آمينَ آمينَ رَبَّ الْعالَمينَ.</h6>\r\n\r\n<p>\r\n	<em>Ey belirlenen y&ouml;r&uuml;ngelerde hızla dolaşan itaatk&acirc;r mahl&ucirc;k! Seninle karanlıkları aydınlatan, belirsizleri ortaya &ccedil;ıkaran, seni, m&uuml;lk&uuml;n&uuml;n ayetlerinden bir ayet ve saltanatının alametlerinden bir alamet kılan, b&uuml;y&uuml;y&uuml;p k&uuml;&ccedil;&uuml;lmen, doğup batman, ışık vermen ve kararman ile seni hizmete alan kimseye inandım ben. M&uuml;nezzehtir O! Seninle ilgili tedbiri ne kadar ilgin&ccedil;tir; hakkında &ouml;ng&ouml;rd&uuml;ğ&uuml; d&uuml;zen ne kadar incedir! O, seni yeni bir iş i&ccedil;in, yeni bir ayın anahtarı kılmıştır. Benim ve senin Rabbimiz olan, beni ve seni yaratan, beni ve seni takdir edip y&ouml;neten, beni ve seni şekillendiren Allah&#39;tan, Muhammed ve Ehlibeyt&#39;ine rahmet etmesini ve seni, g&uuml;nlerin yok edemeyeceği bir bereket ve g&uuml;nahların kirleteme-yeceği bir temizlik hilali, i&ccedil;inde uğursuzluk bulunmayan bir mutluluk, beraberinde zahmet getirmeyen bir bolluk, zorlukla karışmamış kolaylık, şerre bulaşmamış hayır hilali, emniyet, iman, nimet, ihsan, sağlık ve telsi-miyet hilali kılmasını diliyorum.&nbsp;</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Muhammed ve Ehlibeyt&#39;ine rahmet eyle ve bizleri &uuml;zerlerine hilal doğan en hoşnut, hilale bakan en temiz ve bu ayda sana kulluk eden en mutlu kimselerden kıl. Ey Allah&#39;ım! Bu ayda bizleri t&ouml;vbeye muvaffak et; g&uuml;nahtan ve emirlerine karşı gelmekten koru; bizi nimetlerine ş&uuml;kretmeye alıştır; bizleri (g&uuml;nahlara karşı) bağışıklık kalkanlarıyla donat ve en m&uuml;kemmel şekilde sana itaat etmeye muvaffak ederek nimetini bizlere tamamla. Ş&uuml;phesiz sen, &ccedil;ok nimet verensin; &ouml;vg&uuml;ye layıksın. Allah, Muhammed&#39;e ve onun p&acirc;k ve tertemiz Ehlibey-t&#39;ine rahmet etsin. (Allah&#39;ım!) Bu ayda, yapmamız i&ccedil;in &ccedil;ağrıda bulundu-ğun farz itaatini yerine getirmemiz i&ccedil;in bize yardımcı ol ve bunu bizden kabul buyur; kuşkusuz sen, b&uuml;t&uuml;n c&ouml;mertlerden daha &ccedil;ok c&ouml;mertsin; b&uuml;t&uuml;n merhametlilerden daha merhametlisin; &acirc;min ey alemlerin Rabbi!&quot;</em></p>\r\n\r\n<p>\r\n	4- Ramazan ayının ilk gecesinde m&uuml;stehap olan bir diğer amel de, insanın kendi helaliyle cinsel m&uuml;nasebette bulunmasıdır. Bu sadece ramazan ayına mahsus bir şeydir. Yoksa diğer aylarda ayın ilk g&uuml;n&uuml;n-de bu, mekruhtur.</p>\r\n\r\n<p>\r\n	5- Bu gecenin bir ameli de gus&uuml;ld&uuml;r; bazı hadislerde, ramazan ayının ilk gecesinde gus&uuml;l yapan kimsenin gelecek ramazan ayına kadar v&uuml;cudunda kaşıntı olmayacağı rivayet edilmiştir.</p>\r\n\r\n<p>\r\n	6- Akar suda gusletmek ve başına otuz avu&ccedil; su d&ouml;kmek; kim b&ouml;yleyapacak olursa gelecek ramazan ayına kadar manevi taharet i&ccedil;erisinde olur.</p>\r\n\r\n<p>\r\n	7- Bu gecenin amellerinden birisi de İmam H&uuml;seyin&#39;i (a.s) ziyaret etmektir. Kim b&ouml;yle yapacak olursa g&uuml;nahları d&ouml;k&uuml;l&uuml;r ve o yılda hac ve umre yapanların sevabını alır.</p>\r\n\r\n<p>\r\n	8- &Ouml;nceden de değindiğimiz bin rek&acirc;tlık namazı kılmak isteyenler, bu geceden itibaren başlamalıdırlar.</p>\r\n\r\n<p>\r\n	9- Bu gecenin bir diğer ameli ise iki rek&acirc;t namazı, her rek&acirc;tta F&acirc;tiha ve En&#39;&acirc;m Surelerini okumak suretiyle kılmak ve ardından da Allah-u Te&acirc;l&acirc;&#39;dan kendisine yardımcı olmasını, korkulardan ve rahatsızlıklardan korumasını dilemektir.</p>\r\n\r\n<p>\r\n	10- Şaban ayının son gecesinin amelini a&ccedil;ıklarken naklettiğimiz duayı bu gece de okumak s&uuml;nnettir.</p>\r\n\r\n<p>\r\n	11- <em>&quot;el-İkbal&quot;</em> kitabında İmam Muhammed Taki&#39;den (a.s), bu gecenin akşam namazından sonra elleri kaldırarak şu duanın okunması rivayet edilmiştir:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ يا مَنْ يَمْلِكُ التَّدْبيرَ وَهُوَ عَلى كُلِّ شَيءٍ قَديرٌ، يا مَنْ يَعْلَمُ خائِنَةَ الاَعْيُنِ وَما تُخْفِي الصُّدُورُ وَتُجِنُّ الضَّميرُ وَهُوَ اللَّطيفُ الْخَبيرُ، اَللّـهُمَّ اجْعَلْنا مِمَّنْ نَوى&nbsp;فَعَمِلَ، وَلا تَجْعَلْنا مِمَّنْ شَقِيَ فَكَسِلَ، وَلا مِمَّنْ هُوَ عَلى غَيْرِ عَمَلٍ يَتَّكِلُ، اَللّـهُمَّ صَحِّحْ اَبْدانَنا مِنَ الْعِلَلِ، وَاَعِنّا عَلى ما افْتَرَضْتَ عَلَيْنا مِنَ الْعَمَلِ، حَتّى يَنْقَضِيَ عَنّا شَهْرُكَ هذا وَقَدْ اَدَّيْنا مَفْرُوضَكَ فيهِ عَلَيْنا.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اَعِنّا عَلى صِيامِهِ، وَوَفِّقْنا لِقِيامِهِ، وَنَشِّطْنا فيهِ لِلصَّلاةِ، وَلا تَحْجُبْنا مِنَ الْقِراءَةِ، وَسَهِّلْ لَنا فيهِ ايتاءَ الزَّكاةِ، اَللّـهُمَّ لا تُسَلِّطْ عَلَيْنا وَصَباً وَلا تَعَباً وَلا سَقَماً وَلا عَطَباً، اَللّـهُمَّ ارْزُقْنا الاِفْطارَ مِنْ رِزْقِكَ الْحلالِ، اَللّـهُمَّ سَهِّلْ لَنا فيهِ ما قَسَمْتَهُ مِنْ رِزْقِكَ، وَيَسِّرْ ما قَدَّرْتَهُ مِنْ اَمْرِكَ، وَاجْعَلْهُ حَلالاً طَيِّباً نَقِيّاً مِنَ الآثامِ خالِصاً مِنَ الآصارِ وَالاَجْرامِ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ لا تُطْعِمْنا اِلاّ طَيِّباً غَيْرَ خَبيثٍ وَلا حَرامٍ، وَاجْعَلْ رِزْقَكَ لَنا حَلالاً لا يَشُوبُهُ دَنَسٌ وَلا اَسْقامٌ يا مَنْ عِلْمُهُ بِالسِّرِّ كَعِلْمِهِ باِلاِعْلانِ، يا مُتَفَضِّلاً عَلى عِبادِهِ بِالاِحْسانِ، يا مَنْ هُوَ عَلى كُلِّ شَيءٍ قَديرٌ وَبِكُلِّ شَيءٍ عَليمٌ خَبيرٌ، اَلْهِمْنا ذِكْرَكَ وَجَنِّبْنا عُسْرَكَ، وَاَنِلْنا يُسْرَكَ، وَاَهْدِنا لِلرَّشادِ، وَوَفِّقْنا لِلسَّدادِ، وَاعْصِمْنا مِنَ الْبَلايا، وَصُنّا مِنَ الاَوْزارِ وَالْخَطايا.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	يا مَنْ لا يَغْفِرُ عَظيمَ الذُّنُوبِ غَيْرُهُ، وَلا يَكْشِفُ السُّوءَ إلاّ هُوَ، يا اَرْحَمَ الرّاحِمينَ، وَاَكْرَمَ الاَكْرَمينَ، صَلِّ عَلى مُحَمَّدٍ وَاَهْلِ بَيْتِهِ الطَّيِّبينَ، وَاجْعَلْ صِيامَنا مَقْبُولاً، وَبِالْبِرِّ وَالتَّقْوى مَوْصُولاً، وَكَذلِكَ فَاجْعَلْ سَعْيَنا مَشْكُوراً وَقِيامَنا مَبْرُوراً، وَقُرْآنَنا مَرْفُوعاً، وَدُعاءَنا مَسْمُوعاً، وَاهْدِنا لِلْحُسْنى، وَجَنِّبْنَا الْعُسْرى، وَيَسِّرْنا لِلْيُسْرى، وَاَعِلْ لَنَا الدَّرَجاتِ، وَضاعِفْ لَنا الْحَسَناتِ، وَاقْبَلْ مِنَّا الصَّوْمَ وَالصَّلاةَ، واسْمَعْ مِنَّا الدَّعَواتِ، وَاغْفِرْ لَنَا الْخَطيئاتِ، وَتَجاوَزْ عَنَّا السَّيِّئاتِ، وَاجْعَلْنا مِنَ الْعامِلينَ الْفائِزينَ، وَلا تَجْعَلْنا مِنَ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضّالّينَ، حَتّى يَنْقَضِيَ شَهْرُ رَمَضانَ عَنّا وَقَدْ قَبِلْتَ فيهِ صِيامَنا وَقِيامَنا، وَزَكَّيْتَ فيهِ اَعْمالَنا، وَغَفَرْتَ فيهِ ذُنوبَنا، وَاَجْزَلْتَ فيهِ مِنْ كُلِّ خَيْرٍ نَصيبَنا، فَاِنَّكَ الاِلـٰهُ الُْمجيبُ، وَالرَّبُّ الْقَريبُ، وَاَنْتَ بِكُلِّ شَيْءٍ مُحيطٌ.</h6>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Ey her şeye g&uuml;c&uuml; yeten ve (&acirc;lemin) tedbir ve y&ouml;netimini elinde tutan; ey Latif ve her şeyden haberdar olan ve hain g&ouml;zleri, sinelerin sakladığını ve batınların sırrını bilen Allah! Allah&#39;ım! Bizi, niyet edip ardından amel eden kimselerden kıl; bedbaht olup tembelliğe du&ccedil;ar olan veya amelden başka şeye yaslanan kimselerden kılma. Allah&#39;ım! Bu (ramazan) ayının bitiminde, &uuml;zerimizde olan farzlarını eda etmiş olmamız i&ccedil;in bedenlerimizi hastalıklardan uzaklaştırıp sağlıklı tut; &uuml;zerimize farz kıldığın amelleri yerine getirmemiz i&ccedil;in bize yardımcı ol.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Bu ayın orucunu tutmak i&ccedil;in bize yardım et; (geceleri) ibadet etmeye bizi muvaffak et; (hakkıyla) Kur&#39;&acirc;n okumaktan bizi mahrum etme. Bu ayda zek&acirc;t vermeyi bizlere kolaylaştır. Allah&#39;ım! Ağrı, yorgunluk, hastalık ve bozgunluğu bize musallat kılma. Allah&#39;ım! Helal rızkından iftar etmeyi bizlere nasip et. Allah&#39;ım! Bu ayda bizim i&ccedil;in ayırdığın rızkı elde etmeyi ve bizim i&ccedil;in takdir buyurduğun emri (yerine getirmeği) kolaylaştır. Onu helal-tertemiz, g&uuml;nahlardan, engellerden ve hatalardan arınmış bir şekilde bize nasip buyur.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Allah&#39;ım! Bize ancak temiz şeylerden yedir; iğren&ccedil; ve haram olan şeylerden değil. Bize vereceğin rızkı, pisliğe ve hastalıklara karışmamış helal rızk eyle. Ey gizliyi de a&ccedil;ık şeyler gibi bilen; ey kullarına iyilikle l&uuml;tufta bulunan; ey her şeye g&uuml;c&uuml; yeten, her şeyi bilen ve her şeyden haberdar olan (Y&uuml;ce Allah)! Bize zikrini ilham et; bizi zor kıldığın şeylerden uzaklaştırıp kolay kıldığın şeylere ulaştır; bizi r&uuml;şt ve doğru-luğa hidayet et; doğruluklara muvaffak kıl; bizi belalardan koru; g&uuml;nah ve hatalardan muhafaza et.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Ey b&uuml;y&uuml;k g&uuml;nahları kendisinden başkası bağışlamayan ve k&ouml;t&uuml;l&uuml;ğ&uuml; kendisinden başkası gidermeyen; ey merhametlilerin en merhametlisi ve y&uuml;celerin en y&uuml;cesi! Muhammed ve tertemiz Ehlibeyt&#39;ine rahmet eyle ve orucumuzu kabul buyur; bizi iyilik ve takvaya bağlı kıl. &Ccedil;abamızı m&uuml;k&acirc;fatlandır; ibadet ve namazımızı kabul eyle; okuduğumuz Kur&#39;&acirc;n&#39;ı derg&acirc;hına y&uuml;celt; duamızı dinleyip (kabul buyur); bizi iyiliğe hidayet eyle; zorluklardan uzaklaştırıp, kolaylıklara kolayca ulaşmamızı sağla; iyi amellerimizi kat kat artır; oru&ccedil; ve namazımızı kabul eyle; dualarımızı dinleyip (kabul buyur); hatalarımızı bağışla; k&ouml;t&uuml;l&uuml;klerimizi affet; bizi kurtuluşa ermiş amel edenlerden kıl; kendilerine gazap ettiğin ve doğru yoldan sapanlardan değil. Nihayet ramazan ayı ge&ccedil;ip gidinceye kadar orucumuzu, ibadet ve namazımızı kabul buyur; amellerimizi temizle, g&uuml;nahlarımızı bağışla ve her hayırdan nasibimizi artır. Kuşkusuz sen, duaları kabul eden il&acirc;h ve (kullarına) yakın olan Rabsin. Sen her şeyi kuşatansın.&quot;</em></p>\r\n\r\n<p>\r\n	12- <em>&quot;el-İkbal&quot;</em> kitabında İmam Cafer Sadık&#39;tan (a.s) rivayet edilen şu dualar da bu gecenin m&uuml;stehap amellerinden birisidir:</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ رَبَّ شَهْرِ رَمَضانَ، مُنَزِّلَ الْقُرْآنِ، هذا شَهْرُ رَمَضانَ الَّذي اَنْزَلْتَ فيهِ الْقُرْآنَ، وَاَنْزَلْتَ فيهِ آياتٍ بَيِّناتٍ مِنَ الْهُدى وَالْفُرْقانِ، اَللّـهُمَّ ارْزُقْنا صِيامَهُ، وَاَعِنّا عَلى قِيامِهِ، اَللّـهُمَّ سَلِّمْهُ لَنا وَسَلِّمْنا فيهِ وَتَسَلَّمْهُ مِنّا في يُسْرٍ مِنَكَ وَمُعافاةٍ، وَاجْعَلْ فيـما تَقْضي وَتُقَدِّرُ مِنَ الاَمْرِ الَْمحْتُومِ وَفيـما تَفْرُقُ مِنَ الاَمْرِ الْحَكيمِ في لَيْلَةِ الْقَدْرِ مِنَ الْقَضاءِ الَّذي لا يُرَدُّ وَلا يُبَدَّلُ، اَنْ تَكْتُبَني مِنْ حُجّاجِ بَيْتِكَ الْحَرامِ الْمَبْرُورِ حَجُّهُمُ، الْمَشْكُورِ سَعْيُهُمُ، الْمَغْفُورِ ذُنُوبُهُمُ، الْمُكَفَّرِ عَنْهُمْ سَيِّئاتُهُمْ، وَاجْعَلْ فيـما تَقْضي وَتُقَدِّرُ اَنْ تُطيلَ عُمْري وَتُوَسِّعَ عَليَّ مِنَ الرِّزْقِ الْحَلالِ .</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım! Ey ramazan ayının Rabbi, ey Kur&#39;&acirc;n&#39;ı indiren; işte bu, Kur&#39;&acirc;n&#39;ı indirdiğin, onda, hidayeti beyan eden ve hakkı batıldan ayıran ayetleri nazil ettiğin ramazan ayıdır. Allah&#39;ım! Bu ayın orucunu bizlere nasip et ve bu ayın (ibadet ve namazını) yerine getirmemize yardımcı ol. Allah&#39;ım! Bu ayı bizim i&ccedil;in sel&acirc;met kıl; bizi bu ayda sağlıklı et ve bu ayı kolaylık ve afiyet i&ccedil;inde bizden teslim al. Kadir gecesinde h&uuml;kme bağladığın, takdir buyurduğun ve belirlediğin, kesin, d&ouml;n&uuml;ş&uuml; ve değişimi olmayan hikmetli h&uuml;k&uuml;mler arasında, beni de hacları kabul olan, &ccedil;abaları m&uuml;k&acirc;fatlandırılan, g&uuml;nahları bağışlanan ve k&ouml;t&uuml;l&uuml;klerinin &uuml;st&uuml; &ouml;rt&uuml;len Beyt&uuml;&#39;l-Har&acirc;m&#39;ının hacılarından yaz. Yine h&uuml;kmettiğin ve takdir buyurdu-ğun şeyler arasında &ouml;mr&uuml;m&uuml; uzatmayı ve bana bol helal rızk nasip etmeyi kararlaştır.&quot;</em></p>\r\n\r\n<p>\r\n	13- Sahife-i Seccadiyye&#39;nin kırk d&ouml;rd&uuml;nc&uuml; duasını okumak.</p>\r\n\r\n<p>\r\n	14- Seyyid İbn Tavus&#39;un <em>&quot;el-İkbal&quot;</em> adlı eserine naklettiği şu uzun duayı okumak:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنَّ هذا شَهْرُ رَمَضانَ...</h6>\r\n\r\n<p>\r\n	15- Bir hadiste Resul-i Ekrem&#39;in (s.a.a) ramazan ayı girdiğinde şu duayı okuduğu rivayet edilmiştir:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنَّهُ قَدْ دَخَلَ شَهْرُ رَمَضانَ. اَللّـهُمَّ رَبَّ شَهْرِ رَمَضانَ، الَّذي اَنزَلْتَ فيهِ الْقُرْآنَ، وَجَعَلْتَهُ بَيِّناتٍ مِنَ الْهُدى وَالْفُرْقانِ، اَللّـهُمَّ فَبارِكْ لَنا في شَهْرِ رَمَضانَ، وَاَعِنّا عَلى صِيامِهِ وَصَلَواتِهِ وَتَقَبَّلْهُ مِنّا.</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım&#39; Hi&ccedil; ş&uuml;phesiz ramazan ayı girmiş bulunuyor. Allah&#39;ım! Ey ramazan ayının Rabbi! &Ouml;yle bir ay ki, onda Kur&#39;&acirc;n&#39;ı indirdin ve onda hidayeti beyan eden ve hakkı batıldan ayıran a&ccedil;ıklamalarda bulundun. Allah&#39;ım! Ramazan ayını bizim i&ccedil;in bereketli kıl ve onun orucunu tutmada ve namazını kılmada bize yardımcı ol ve onu bizden kabul buyur.&quot;</em></p>\r\n\r\n<p>\r\n	16- Yine Resul-i Ekrem&#39;in (s.a.a) ramazan ayının ilk gecesinde ş&ouml;yle dua ettiği rivayet edilmiştir:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَلْحَمْد للهِ الَّذي اَكْرَمَنا بِكَ اَيُّهَا الشَّهرُ الْمُبارَكُ، اَللّـهُمَّ فَقَوِّنا عَلى صِيامِنا وَقِيامِنا، وَثبِّتْ اَقْدامَنا وَانْصُرْنا عَلَى الْقَوْمِ الْكافِرينَ، اَللّـهُمَّ اَنْتَ الْواحِدُ فَلا وَلَدَ لَكَ، واَنْتَ الصَّمَدُ فلا شِبْهَ لَكَ، واَنْتَ الْعَزيزُ فَلا يُعِزُّكَ شَيْءٌ، وَاَنْتَ الْغَنِيُّ وَاَنَا الْفَقير، وَاَنْتَ الْمَوْلى وَاَنا الْعَبْدُ، واَنْتَ الْغُفورُ وَاَنا الْمُذْنِبُ، وَاَنْتَ الرَّحيمُ وَاَنَا الُْمخْطِئُ، وَاَنْتَ الْخالِقُ وَاَنَا الَْمخْلُوقُ، وَاَنْتَ الْحَيُّ وَاَنَا الْمَيِّتُ، اَسْأَلُكَ بِرَحْمَتِكَ اَنْ تَغْفِرَ لي وَتَرْحَمَني، وَتَتَجاوَزَ عَنّي اِنَّكَ عَلى كُلِّ شَيْءٍ قَديرٌ.</h6>\r\n\r\n<p>\r\n	<em>&quot;Ey m&uuml;barek ay, seninle bizi y&uuml;celten Allah&#39;a hamdolsun. Allah&#39;ım! Oru&ccedil; tutmamız (ve gece ibadetlerine) kalkmamız i&ccedil;in bizi g&uuml;&ccedil;lendir; ayaklarımıza sebat ver ve bizi k&acirc;firler topluluğuna karşı muzaffer eyle. Allah&#39;ım! Sen teksin; evladın yoktur. Sen noksansız-ihtiya&ccedil;sızsın; benze-rin yoktur. Sensin aziz; başka bir şey sana izzet veremez. Sen zenginsin, ben ise fakir; sen mevlasın, ben ise kul; sen bağışlayansın, ben ise g&uuml;nahk&acirc;r; sen Rahim&#39;sin, ben ise hatak&acirc;r; sen yaratansın, ben ise yaratılan; sen dirisin, ben ise &ouml;l&uuml;; rahmetin hakkına senden, beni bağışlamanı, bana merhamet etmeni ve beni affetmeni diliyorum. Muhakkak senin her şeye g&uuml;c&uuml;n yeter.&quot;</em></p>\r\n\r\n<p>\r\n	17- Birinci b&ouml;l&uuml;mde, ramazan ayının ilk g&uuml;n&uuml;nde Cevşen-i Kebir duasını okumanın m&uuml;stehap olduğu ge&ccedil;ti.</p>\r\n\r\n<p>\r\n	18- Ramazan amellerinin başlarında zikrettiğimiz &quot;Hac Duası&quot;nın bu gecede okunması m&uuml;stehaptır.</p>\r\n\r\n<p>\r\n	19- &Ouml;nceden de zikrettiğimiz gibi bu ayın en faziletli amellerinden birisi de, &ccedil;ok Kur&#39;&acirc;n okumaktır.</p>\r\n\r\n<p>\r\n	Rivayet edildiğine g&ouml;re, İmam Cafer Sadık (a.s) Kur&#39;&acirc;n okumaya başlamadan &ouml;nce şu duayı okurdu:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنّي اَشْهَدُ اَنَّ هذا كِتابُكَ الْمُنْزَلُ مِنْ عِنْدِكَ عَلى رَسُولِكَ مُحَمَّدِ بْنِ عَبْدِاللهِ صَلَّى اللهُ عَلَيْهِ وآلِهِ، وَكَلامُكَ النّاطِقُ عَلى لِسانِ نَبِيِّكَ، جَعَلْتَهُ هادِياً مِنْكَ اِلى خَلْقِكَ، وَحَبْلاً مُتَّصِلاً فيـما بَيْنَكَ وَبَيْنَ عِبادِكَ، اَللّـهُمَّ اِنّي نَشَرْتُ عَهْدَكَ وَكِتابَكَ، اَللّـهُمَّ فَاجْعَلْ نَظَري فيهِ عِبادَةً، وَقِراءَتي فيهِ فِكْراً، وَفِكْري فيهِ اعْتِباراً، وَاجْعَلْني مِمَّنْ اتَّعَظَ بِبَيانِ مَواعِظِكَ فيهِ، وَاجْتَنَبَ مَعاصيَكَ، وَلا تَطْبَعْ عِنْدَ قِراءَتي عَلى سَمْعي، وَلا تَجْعَلْ عَلى بَصَري غِشاوَةً، وَلا تَجْعَلْ قِراءَتي قِراءَةً لا تَدَبُّرَ فيها، بَلِ اجْعَلْني اَتَدَبَّرُ آياتِهِ وَاَحْكامَهُ، آخِذاً بِشَرايِعِ دينِكَ، وَلا تَجْعَلْ نَظَري فيهِ غَفْلَةً، وَلا قِراءَتي هَذَراً، اِنَّكَ اَنْتَ الرَّؤوفُ الرَّحيمُ.</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım! Şehadet ederim ki bu, Resul&#39;&uuml;n Muhammed ibn Abdul-lah&#39;a (s.a.a) inen kitabın ve Peygamber&#39;inin diline d&ouml;k&uuml;len kelmındır. O, senin yaratıklarına (g&ouml;nderdiğin) bir hidayet vesilesi ve seninle kulların arasına uzanan bir bağlantı ipidir. Allah&#39;ım! Ben fermanın ve kitabın olan (Kur&#39;&acirc;n&#39;ı) a&ccedil;tım (y&uuml;z&uuml;me). Allah&#39;ım! Ona bakışımı ibadet, onu okuyuşumu tefekk&uuml;r ve tefekk&uuml;r&uuml;m&uuml; ibret vesilesi kıl. Beni, &ouml;ğ&uuml;tlerinin beyanından &ouml;ğ&uuml;t alan ve g&uuml;nahlarından ka&ccedil;ınanlardan kıl. (Kur&#39;&acirc;n) okurken kulağımı m&uuml;h&uuml;rleme; g&ouml;z&uuml;me perde &ccedil;ekme. Okuyuşumu tefekk&uuml;rs&uuml;z bir okuyuş kılma. (Kur&#39;&acirc;n&#39;ın) ayetleri ve ahk&acirc;mı &uuml;zerinde d&uuml;ş&uuml;n&uuml;p, dinin kurallarını uygulamaya beni muvaffak kıl. (Kur&#39;&acirc;n&#39;a) bakışımı, gaflet bakışı ve okuyuşumu faydasız bir okuyuş kılma. Kuşkusuz sen &ccedil;ok şefkatli ve Rahim&#39;sin.&quot;</em></p>\r\n\r\n<p>\r\n	Bitirdiği vakit ise şu duayı:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنّي قَدْ قَرَأتُ ما قَضَيْتَ مِنْ كِتابِكَ الَّذي اَنْزَلْتَهُ عَلى نَبِيِّكَ الصّادِقِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ، فَلَكَ الْحَمْدُ رَبَّنا، اَللّـهُمَّ اجْعَلْني مِمَّنْ يُحِلُّ حَلالَهُ، وَيُحَرِّمُ حَرامَهُ، وَيُؤْمِنُ بِمُحْكَمِهِ وَمُتَشابِهِه، وَاجْعَلْهُ لي اُنْساً في قَبْري، وَاُنْساً في حَشْري، وَاجْعَلْني مِمَّنْ تُرْقيهِ بِكُلِّ آيَةٍ قَرَأها دَرَجَةً في اَعْلا عِلِّيّينَ، آمينَ رَبَّ الْعالَمينَ.</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım! Ben, sadık Peygamber&#39;ine (s.a.a) indirdiğin kitabından mu-kadder kıldığın kadar okudum. Hamd sana ey Rabbimiz. Allah&#39;ım! Beni onun (Kur&#39;&acirc;n&#39;ın) helalini helal ve haramını haram bilen, muhkemine de m&uuml;teş&acirc;bihine de iman eden kimselerden kıl. Kabirde ve haşredildiğim g&uuml;nde (Kur&#39;&acirc;n&#39;ı) bana arkadaş kıl. Beni, okuduğu her ayet karşılığında y&uuml;ce makamlarda bir derece y&uuml;celttiğin kimselerden et. &Acirc;min ey &acirc;lemlerin Rabbi!&quot;&nbsp;</em></p>\r\n\r\n<h3>\r\n	Birinci G&uuml;n&uuml;n Amelleri</h3>\r\n\r\n<p>\r\n	1- İmk&acirc;n olursa, akarsuda gusledip, başa otuz avu&ccedil; su d&ouml;kmek; bunu yapan bir kimse o yılın rahatsızlık ve hastalıklarından emanda olur.</p>\r\n\r\n<p>\r\n	2- Bu g&uuml;nde y&uuml;z&uuml;n&uuml; bir avu&ccedil; g&uuml;lsuyu ile yıkayan kimse, zillet ve perişanlıktan kurtulur. Biraz da başına d&ouml;ken kimse g&ouml;ğ&uuml;s hastalığın-dan da emanda olmuş olur.</p>\r\n\r\n<p>\r\n	3- Her ayın başında olduğu gibi, bu ayın başında da iki rek&acirc;t na-maz kılıp ardından da sadaka vermek s&uuml;nnettir.</p>\r\n\r\n<p>\r\n	4- Bu g&uuml;nde iki rek&acirc;t namazı, birinci rek&acirc;tta F&acirc;tiha ve Fetih, ikincide ise F&acirc;tiha ve istediği bir sureyi okumak suretiyle kılan kimse gelecek yıla kadar Allah&#39;ın koruması altında olur.</p>\r\n\r\n<p>\r\n	5- Şafak s&ouml;kt&uuml;ğ&uuml; vakit şu duayı okumanın m&uuml;stehap olduğunu rivayet etmişlerdir:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ قَدْ حَضَرَ شَهْرُ رَمَضانَ، وَقَدِ افْتَرَضْتَ عَلَيْنا صِيامَهُ، وَاَنْزَلْتَ فيهِ الْقُرآنَ هُدىً لِلنّاسِ وَبَيِّناتٍ مِنَ الْهُدى وَالْفُرْقانِ، اَللّـهُمَّ اَعِنّا عَلى صِيامِهِ، وَتَقَبَّلْهُ مِنّا وَتَسَلَّمْهُ مِنّا وَسَلِّمْهُ لَنا في يُسْرٍ مِنَكَ وَعافِيَةٍ اِنَّكَ عَلى كُلِّ شَيْءٍ قَديرٌ.</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım! (İşte) ramazan ayı girmiş bulunmaktadır; sen bu ayın orucunu bize farz kıldın; bu ayda hidayet etmek, hidayeti a&ccedil;ıklamak ve hakkı batıldan ayırmak i&ccedil;in insanlara Kur&#39;&acirc;n&#39;ı indirdin. Allah&#39;ım! Onun (ramazan ayının) orucunu tutmak i&ccedil;in bize yardımcı ol; onu bizden kabul buyurarak teslim al. Bu ayı kolaylık ve afiyet i&ccedil;erisinde bizim i&ccedil;in sel&acirc;met tut. Muhakkak senin her şeye g&uuml;c&uuml;n yeter.&quot;</em></p>\r\n\r\n<p>\r\n	6- Sahif-i Seccadiye&#39;nin 44. duasını bu g&uuml;n&uuml;n akşamında okuma-mışsa bug&uuml;n okumak.</p>\r\n\r\n<p>\r\n	7- Merhum All&acirc;me Meclis&icirc; <em>&quot;Z&acirc;d&uuml;&#39;l-Me&acirc;d&quot;</em> adlı kitabında ş&ouml;yle diyor: &quot;Merhum Kuleyn&icirc;, Merhum Şeyh Tus&icirc; ve diğerleri sahih bir sened ile İmam Musa K&acirc;zım&#39;dan (a.s) ş&ouml;yle rivayet etmişlerdir: &quot;Ra-mazan ayının ilk g&uuml;n&uuml;nde bu duayı okuyun. Kim fasit ama&ccedil;lar g&uuml;tme-den ve riya yapmadan Allah rızası i&ccedil;in bu duayı okursa o yılda ona fitne, sapıklık, dinine veya bedenine zarar verecek bir afet ulaşmaz ve Allah Teala onu o yıl vuku bulacak olan belalardan korur; dua ş&ouml;yl-edir:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنّي اَسْأَلُكَ بِإسْمِكَ الَّذي دانَ لَهُ كُلُّ شَيْءٍ، وَبِرَحْمَتِكَ الَّتي وَسِعَتْ كُلَّ شَيْءٍ، وَبِعَظَمَتِكَ الَّتي تَواضَعَ لَها كُلُّ شَيْءٍ، وَبِعِزَّتِكَ الَّتي قَهَرَتْ كُلَّ شَيْءٍ، وَبِقُوَّتِكَ الَّتي خَضَعَ لَها كُلُّ شَيْءٍ، وَبِجَبَرُوتِكَ الَّتي غَلَبَتْ كُلَّ شَيْءٍ، وَبِعِلْمِكَ الَّذي اَحاطَ بِكُلِّ شَيْءٍ، يا نُورُ يا قُدُّوسُ، يا اَوَّلُ قبْلَ كُلِّ شَيْءٍ، وَيا باقِياً بَعْدَ كُلِّ شَيْءٍ، يا اَللهُ يا رَحْمنُ، صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَاغْفِرْ لِيَ الذُّنُوبَ الَّتي تُغَيِّرُ النِّعَمَ، وَاغْفِرْ لِيَ الذُّنُوبَ الَّتي تُنْزِلُ النِّقَمَ، وَاغْفِرْ لِيَ الذُّنُوبَ الَّتي تَقْطَعُ الرَّجاءَ، وَاغْفِرْ ليَ الذُّنُوبَ الَّتي تُديلُ الاَعْداءَ، وَاغْفِرْ لِيَ الذُّنُوبَ الَّتى تَرُدُّ الدُّعاءَ، وَاغْفِرْ لِيَ الذُّنُوبَ الَّتي يُسْتَحَقُّ بِها نُزُولُ الْبَلاءِ وَاغْفِرْ لِيَ الذُّنُوبَ الَّتي تَحْبِسُ غَيْثَ السَّماءِ، وَاغْفِرْ لِيَ الذُّنُوبَ الَّتي تَكْشِفُ الْغِطاءَ، وَاغْفِرْ لِيَ الذُّنُوبَ الَّتي تُعَجِّلُ الْفَناءَ، وَاغْفِرْ لِيَ الذُّنُوبَ الَّتي تُورِثُ النَّدَمَ، وَاغْفِرْ لِيَ الذُّنُوبَ الَّتي تَهْتِكُ الْعِصَمَ، وَاَلْبِسْني دِرْعَكَ الْحَصينَةَ الَّتي لا تُرامُ، وَعافِني مِنْ شَرِّ ما اُحاذِرُ بِاللَّيْلِ وَالنَّهارِ في مُسْتَقْبَلِ سَنَتي هذِهِ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ رَبَّ السَّماواتِ السَّبْعِ، وَرَبَّ الاَرَضينَ السَّبْعِ وَما فيهِنَّ وَما بَيْنَهُنَّ، وَرَبَّ الْعَرْشِ الْعَظيمِ، وَرَبَّ السْبْعِ الْمَثاني، وَالْقُرْآنِ الْعَظيمِ، وَرَبَّ اِسْرافيلَ وَميكائيلَ وَجَبْرائيلَ، وَرَبَّ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَآلِهِ سَيِّدِ الْمُرْسَلينَ وَخاتَمِ النَّبِيّينَ، اَسْأَلُكَ بكَ وَبِما سَمَّيْتَ بهِ نَفْسَكَ يا عَظيمُ، اَنْتَ الَّذي تَمُنُّ بِالْعَظيمِ، وَتَدْفَعُ كُلَّ مَحْذُورٍ، وَتُعْطي كُلَّ جَزِيلٍ، وَتُضاعِفُ الْحَسَناتِ بِالْقَليلِ وَبِالْكَثيرِ، وَتَفْعَلُ ما تَشاءُ يا قَديرُ يا اَللهُ يا رَحْمنُ، صَلِّ عَلى مُحَمَّدٍ وَاَهْلِ بَيْتِهِ، وَاَلْبِسْني في مُسْتَقْبَلِ سَنَتي هذِهِ سِتْرَكَ، وَنَضِّرْ وَجْهي بِنُورِكَ، وَاَحِبَّني بِمَحبَّتِكَ، وَبَلِّغْني رِضْوانَكَ، وَشَريفَ كَرامَتِكَ، وَجَسيمَ عَطِيَّتِكَ، وَاَعْطِني مِنْ خَيْرِ ما عِنْدَكَ وَمِنْ خَيْرِ ما اَنْتَ مُعْطيهِ اَحَداً مِنْ خَلْقِكَ، وَاَلْبِسْني مَعَ ذلِكَ عافِيَتَكَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	يا مَوْضِعَ كُلِّ شَكْوى، وَيا شاهِدَ كُلِّ نَجْوى، وَيا عالِمَ كُلِّ خَفِيَّةٍ، وَيا دافِعَ ما تَشاءُ مِنْ بَلِيَّةٍ، يا كَريمَ الْعَفْوِ، يا حَسَنَ التَّجاوُزِ، تَوَفَّني عَلى مِلَّةِ اِبْراهيمَ وَفِطْرَتِهِ، وَعَلى دينِ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وآلِهِ وَسُنَّتِهِ، وَعَلى خَيْرِ الْوَفاةِ، فَتَوَفَّني مُوالِياً لاَِولِيائِكَ، وَمُعادِياً لاَِعْدائِكَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ وَجَنِّبْني في هذِهِ السَّنَةِ كُلَّ عَمَلٍ اَوْ قَوْلٍ اَوْ فِعْلٍ يُباعِدُني مِنْكَ، وَاَجْلِبْني اِلَى كُلِّ عَمَلٍ اَوْ قَوْلٍ اَوْ فِعْلٍ يُقَرِّبُني مِنْكَ في هذِهِ السَّنَةِ يا اَرْحَمَ الرّاحِمينَ، وَامْنَعْني مِنْ كُلِّ عَمَل اَوْ قَوْل اَوْ فِعْل يَكُونُ مِنّي اَخافُ ضَرَرَ عاقِبَتهِ، وَاَخافُ مَقْتَكَ اِيّايَ عَلَيْهِ حِذارَ اَنْ تَصْرِفَ وَجْهَكَ الْكَريمَ عَنّي فَاَستَوجِبَ بِهِ نَقْصاً مِنْ حَظٍّ لي عِنْدَكَ يا رَؤوفُ يا رَحيمُ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اجْعَلْني في مُسْتَقْبَلِ سَنَتي هذِهِ في حِفْظِكَ َوفي جِوارِكَ وَفي كَنَفِكَ، وَجَلِّلْني سِتْرَ عافِيَتِكَ، وَهَبْ لي كَرامَتَكَ، عَزَّ جارُكَ وَجَلَّ ثَناؤُكَ وَلا اِلـٰهَ غَيْرُكَ، اَللّـهُمَّ اجْعَلني تابِعاً لِصالِحي مَنْ مَضى مِنْ اَوْلِيائِكَ، وَاَلْحِقْني بِهِمْ وَاَجْعَلْني مُسْلِماً لِمَنْ قالَ بِالصِّدْقِ عَلَيْكَ مِنْهُمْ، وَاَعُوذُ بِكَ اَللّـهُمَّ اَنْ تُحيطَ بي خَطيئَتي وَظُلْمي وَاِسْرافي عَلى نَفْسي، وَاتِّباعي لِهَوايَ، واشْتِغالي بِشَهَواتي، فَيَحُولُ ذلِكَ بَيْني وَبَيْنَ رَحْمَتِكَ وَرِضْوانِكَ فَاَكُونُ مَنْسِيّاً عِنْدَكَ، مُتَعَرِّضاً لِسَخَطِكَ وَنِقْمَتِكَ، اَللّـهُمَّ وَفِّقْني لِكُلِّ عَمَلٍ صالِحٍ تَرْضى بِهِ عَنّي، وَقَرِّبْني اِلَيْكَ زُلْفى.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ كَما كَفَيْتَ نَبيَّكَ مُحَمَّداً صَلَّى اللهُ عَلَيْهِ وآلِهِ هَوْلَ عَدُوِّهِ، وَفَرَّجْتَ هَمَّهُ، وَكَشَفْتَ غَمَّهُ، وَصَدَقْتَهُ وَعْدَكَ، وَاْنجَزْتَ لَهُ عَهْدَكَ، اَللّـهُمَّ فَبِذلِكَ فَاكْفِني هَوْلَ هذهِ السَّنَةِ وَآفاتِها وَاَسقامَها وَفِتْنَتَها وَشُرُورَها وَاَحزانَها وَضيقَ الْمَعاشِ فيها، وَبَلِّغْني بِرَحْمَتِكَ كَمالَ الْعافِيَةِ بِتَمامِ دَوامِ النِّعْمَةِ عِنْدي اِلى مُنْتَهى اَجَلَي، اَسْأَلُكَ سُؤالَ مَنْ اَساءَ وَظَلَمَ وَاسْتَكانَ وَاعْتَرَفَ، وَاَسْأَلكَ اَنْ تَغْفِرَ لي ما مَضى مِنَ الذُّنُوبِ الَّتي حَصْرَتَها حَفَظَتُكَ وَاَحْصَتْها كِرامُ مَلائِكَتِكَ عَلَيَّ، وَاَنْ تَعْصِمَني يا اِلهٰي مِنَ الذُّنُوبِ فيـما بَقِيَ مِنْ عمْري اِلى مُنْتَهى&nbsp;اَجَلي، يا اَللهُ يا رَحْمنُ يا رَحيمُ، صَلِّ عَلَى مُحمَّدٍ وَاَهْلِ بَيْتِ مُحَمَّدٍ، وَآتِني كُلَّ ما سَاَلْتُكَ وَرَغِبْتُ اِلَيْكَ فيهِ، فَاِنكَ اَمَرْتَني بِالدُّعاءِ وَتَكَفَّلْتَ لي بِالاِجابَةِ يا اَرْحَمَ الرّاحِمينَ.</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım! Her şeyin itaat ettiği ismin, her şeyi kaplayan rahmetin, karşısında her şeyin al&ccedil;aldığı azametin, her şeye &uuml;st&uuml;n gelen izzetin, karşısında her şeyin teslim olduğu kuvvetin, her şeye galip gelen ceberutun ve her şeyi kuşatan ilmin hakkına sana el a&ccedil;ıyorum ben; ey Nur; ey Kudd&uuml;s; ey her şeyden &ouml;nce ilk ve ey her şeyden sonra b&acirc;ki olan! Ya Allah, ya Rahman! Muhammed ve Ehlibeyt&#39;ine rahmet et ve nimetleri değiştiren g&uuml;nahlarımı bağışla; belaların inmesine yol a&ccedil;an g&uuml;nahlarımı bağışla; &uuml;midi kesen g&uuml;nahlarımı bağışla; d&uuml;şmanları başı-ma dolaştırıp duran g&uuml;nahlarımı bağışla; duanın kabul&uuml;n&uuml; &ouml;nleyen g&uuml;nahlarımı bağışla; belanın inmesini hak ettiren g&uuml;nahlarımı bağışla; g&ouml;kten yağmurun inmesini &ouml;nleyen g&uuml;nahlarımı bağışla; k&ouml;t&uuml;l&uuml;klerimin &uuml;zerini a&ccedil;an g&uuml;nahlarımı bağışla; fena ve yokluğumu &ccedil;abuklaştıran g&uuml;nahlarımı bağışla; pişmanlığa yol a&ccedil;an g&uuml;nahlarımı bağışla; ismet per-delerini yırtan g&uuml;nahlarımı bağışla. (D&uuml;şmanın) n&uuml;fuz edemeyeceği sağ-lam zırhını bana giydir. Bu yılımın gelecek (g&uuml;nlerinde), gece ve g&uuml;nd&uuml;z &ccedil;ekindiğim şeylerin şerrinden beni koru.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Allah&#39;ım! Ey yedi g&ouml;ğ&uuml;n, yedi yerin, onların i&ccedil;inde ve arasında bulunanların Rabbi; ey b&uuml;y&uuml;k Arş&#39;ın Rabbi; ey F&acirc;tiha Suresi&#39;nin ve b&uuml;y&uuml;k Kur&#39;&acirc;n&#39;ın Rabbi; ey İsrafil&#39;in, Mikail&#39;in ve Cebrail&#39;in Rabbi; ey resullerin efendisi ve peygamberlerin sonuncusu Muhammed&#39;in (sallallahu aleyhi ve alihi) Rabbi! Mukaddes zatın ve kendini adlandırdığın isimlerin hak-kına senden dileniyorum. Ey y&uuml;ce! Sensin b&uuml;y&uuml;k nimet veren; korkulan-sakınılan şeyleri defeden; bol nimetleri veren; az olanın da karşılığında iyilikleri kat kat artırırsın, &ccedil;ok olanın da. Sen istediğin şeyi yaparsın; ey kudret sahibi; ey Allah; ey Rahman! Muhammed ve Ehlibeyt&#39;ine rahmet eyle; bu yılımın gelecek (g&uuml;nlerinde kusurlarımı &ouml;rtecek) &ouml;rt&uuml;n&uuml; bana giy-dir; nurunla y&uuml;z&uuml;m&uuml; aydınlat; muhabbetinle beni sev; beni rızana (veya Rızvan cennetine), değerli l&uuml;tuf ve keremine ve b&uuml;y&uuml;k bağışına ulaştır. Bana indinde olanın en iyisini ve yaratıklarından birisine verdiğinin en hayırlısını ver ve bana afiyet libası giydir.</em></p>\r\n\r\n<p>\r\n	<em>Ey her şik&acirc;yetin (edileceği) yer; ey her gizli konuşmaya şahit olan; ey her gizliyi bilen; ey istediği bel&acirc;yı uzaklaştıran; ey y&uuml;ce affın sahibi; ey g&uuml;zel bağışlayan! &Ouml;l&uuml;m&uuml;m&uuml; İbrahim&#39;in (a.s) milleti, tevhid fıtratı ve Muhammed&#39;in (s.a.a) dini ve s&uuml;nneti &uuml;zere ve en iyi &ouml;l&uuml;mle, dostlarına dost, d&uuml;şmanlarına d&uuml;şman olduğum h&acirc;lde ger&ccedil;ekleştir.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Bu yıl i&ccedil;erisinde beni senden uzaklaştıracak amel, s&ouml;z veya fiillerden beni uzak tut. Yine bu yılda beni sana yakınlaştıracak amel, s&ouml;z veya fiillere sevk et; ey merhametlilerin en merhametlisi!</em></p>\r\n\r\n<p>\r\n	<em>(Allah&#39;ım!) Akıbetinden &ccedil;ekindiğim veya seni gazaplandırarak Kerim Vech&#39;ini benden &ccedil;evirmene ve b&ouml;ylece indinde olan bir nasibimi kaybet-meme vesile olmasından korktuğum amel, s&ouml;z ve fiillerden beni alıkoy; ey &ccedil;ok şefkatli, ey Rahim!</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Bu yılımın gelecek (g&uuml;nlerinde) beni koru; beni kendi civa-rına ve himayene al; afiyet &ouml;rt&uuml;nle beni &ouml;rt; l&uuml;tuf ve keremini bana ihsan eyle. Senin civarında yer alan azizdir; senin medh u senan y&uuml;cedir ve senden başka bir il&acirc;h yoktur. Allah&#39;ım! Beni ge&ccedil;miş velilerinden olan salihlerin takip&ccedil;isi kıl; beni onlara kavuştur; hakkında doğru konuşan (velilerine) teslimiyet arz edenlerden kıl. Allah&#39;ım! Hatalarımın, nefsime ettiğim zul&uuml;m ve aşırılığın, heva ve hevesime uymamın ve şehvetlerime kapılmamın, beni kuşatıp da rahmet ve rızvanına ulaşmama engel olması ve b&ouml;ylece indinde unutulmama, gazap ve azabına du&ccedil;ar olmama sebep olmasından sana sığınırım. Allah&#39;ım! Seni benden hoşnut edecek amellere beni muvaffak kıl ve beni kendine yakınlaştır.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Allah&#39;ım! Peygamber&#39;in Muhammed&#39;in (s.a.a) (i&ccedil;inden) d&uuml;şmanları-nın korkusunu yok etmede, sıkıntısını gidermede, kederine son vermede yeterli olduğun ve ona verdiğin vaadi doğruladığın ve ahdini yerine getirdiğin gibi, bu yılın korku ve afetlerine, hastalıklarına, fitnesine, k&ouml;t&uuml;-l&uuml;klerine, kederlerine ve dar ge&ccedil;imine karşı bana da yeterli ol; kendi rahmetinle beni &ouml;l&uuml;nceye kadar s&uuml;rekli ve eksiksiz nimet ile i&ccedil;ice olan, k&acirc;mil bir afiyete ulaştır. Ben, k&ouml;t&uuml;l&uuml;k yapmış, zul&uuml;m etmiş ve zelil bir şekilde g&uuml;nahını itiraf etmiş birisi gibi sana el a&ccedil;ıyorum; senden, ge&ccedil;miş-te yaptığım ve koruyucu meleklerinin kaydettiği ve değerli meleklerin saydığı g&uuml;nahlarımı bağışlamanı ve kalan &ouml;mr&uuml;mde, beni g&uuml;nahlardan korumanı diliyorum, ey mabudum, ey Allah, ey Rahman, ey Rahim! Muhammed ve Muhammed&#39;in Ehlibeyt&#39;ine rahmet eyle ve senden dilediğim ve verilmesi i&ccedil;in sana y&ouml;neldiğim şeyleri bana l&uuml;tfeyle; &ccedil;&uuml;nk&uuml; sen bana dua etmemi emrettin ve dualarımın kabul&uuml;ne kefil oldun; ey merhametlilerin en merhametlisi!&quot;</em></p>\r\n\r\n<p>\r\n	Bu duayı Merhum Seyyid İbn T&acirc;v&ucirc;s ramazanın birinci gecesi i&ccedil;in nakletmiştir.</p>\r\n\r\n<h3>\r\n	Altıncı G&uuml;n</h3>\r\n\r\n<p>\r\n	H.k. 201 yılında halk bu g&uuml;nde Hz. İmam Rıza&#39;ya (a.s) biat etti. Seyyid İbn Tavus, bu nimetin ş&uuml;kr&uuml;n&uuml; yerine getirmek i&ccedil;in bu g&uuml;nde iki rekat namaz kılınmasını ve her rekatta Fatiha Suresinden sonra 25 defa İhlas Suresinin okunmasını rivayet etmiştir.</p>\r\n\r\n<h3>\r\n	On &Uuml;&ccedil;&uuml;n&ccedil;&uuml; Gece</h3>\r\n\r\n<p>\r\n	Bu gece &quot;Biyz&quot; gecelerinin ilkidir. Bu gecede &uuml;&ccedil; amel m&uuml;stehap-tır:</p>\r\n\r\n<p>\r\n	1- Gusletmek.</p>\r\n\r\n<p>\r\n	2- D&ouml;rt rek&acirc;t namazı her rek&acirc;tta bir F&acirc;tiha ve yirmi beş İhl&acirc;s Suresi&#39;ni okumak suretiyle kılmak.</p>\r\n\r\n<p>\r\n	3- Recep ve şabanın on &uuml;&ccedil;&uuml;nc&uuml; gecelerinin amellerinde işaret ettiğimiz gibi her rek&acirc;tında F&acirc;tiha&#39;dan sonra, Y&acirc;sin, Teb&acirc;reke (M&uuml;lk) ve İhl&acirc;s Sureleri okunan iki rek&acirc;tlık namazı kılmak s&uuml;nnettir.</p>\r\n\r\n<h3>\r\n	On D&ouml;rd&uuml;nc&uuml; Gece</h3>\r\n\r\n<p>\r\n	Bu gecede, on &uuml;&ccedil;&uuml;nc&uuml; gecede değindiğimiz namaz, ikişer ikişer d&ouml;rt rek&acirc;t olarak kılınır. On &uuml;&ccedil;, on d&ouml;rt ve on beşinci gecelerde yapıl-ması m&uuml;stehap olan bir amel de &quot;Muc&icirc;r&quot; duasının okunmasıdır. Kim bu duayı okursa, g&uuml;nahları yağmur taneleri, ağa&ccedil;ların yaprakları ve &ccedil;&ouml;l&uuml;n kumları kadar &ccedil;ok olsa bile bağışlanır.</p>\r\n\r\n<h3>\r\n	On Beşinci Gece</h3>\r\n\r\n<p>\r\n	Olduk&ccedil;a m&uuml;barek bir gece olan bu gecede şu ameller s&uuml;nnettir:</p>\r\n\r\n<p>\r\n	1- Gusletmek.</p>\r\n\r\n<p>\r\n	2- İmam H&uuml;seyin&#39;in (a.s) ziyareti.</p>\r\n\r\n<p>\r\n	3- Altı rek&acirc;t namaz kılmak. İkişer ikişer kılınan bu namazın her rek&acirc;tında F&acirc;tiha, Y&acirc;sin, Teb&acirc;reke (M&uuml;lk) ve İhl&acirc;s Sureleri okunur.</p>\r\n\r\n<p>\r\n	4- Bu gecenin bir ameli de her rek&acirc;tında F&acirc;tih&#39;adan sonra on defa İhl&acirc;s Suresi&#39;nin okunması suretiyle ikişer ikişer kılınan y&uuml;z rek&acirc;t namazdır. Merhum Şeyh M&uuml;fid &quot;el-Muknia&quot; kitabında Emir&uuml;&#39;l-Mu&#39;minin Ali&#39;den (a.s) bu konuda ş&ouml;yle rivayet etmiştir: <em>&quot;Kim bu ameli yerine getirirse, Allah-u Te&acirc;l&acirc;, cinlerden ve insanlardan olan d&uuml;şmanlarına karşı onu koruyacak on meleği g&ouml;revlendirir. &Ouml;leceği vakit ise onu ateşten koruyacak otuz melek g&ouml;revlendirir.&quot;</em></p>\r\n\r\n<p>\r\n	5- Bir rivayette ş&ouml;yle ge&ccedil;er: İmam Cafer-i Sadık&#39;tan (a.s) &quot;Ramazan ayını on beşinci gecesi İmam H&uuml;seyin&#39;in (a.s) kabrinin yanında olan kimse hakkında ne buyuruyorsunuz?&quot; diye sordukları zaman İmam ş&ouml;yle buyurdu: <em>&quot;Ramazan ayının on beşinci gecesi İmam H&uuml;seyin&#39;in (a.s) kabrinin yanında yatsı namazından sonra gece namazının nafilesi dışında on rekat namaz kılan ve her rekatta Fatiha Suresinden sonra on defa İhlas Suresini okuyan ve cehennem ateşinden Allah Tealaya sığınan kimseye ne mutlu. -Kim b&ouml;yle yaparsa- Allah Teala onu cehennem ateşinden kurtulmuş diye yazar ve r&uuml;yada bir meleğin kendisine cenneti m&uuml;jdelediğini ve bir meleğin de onu cehennem ateşinden g&uuml;vende kıldığını g&ouml;rmedik&ccedil;e d&uuml;nyadan g&ouml;&ccedil;mez.&quot;</em></p>\r\n\r\n<h3>\r\n	On Beşinci G&uuml;n</h3>\r\n\r\n<p>\r\n	Bu g&uuml;nde Hicret&#39;in ikinci yılında İmam Hasan M&uuml;cteba (a.s) d&uuml;nyaya gelmiştir. Merhum Şeyh M&uuml;fid&#39;in nakline g&ouml;re, İmam Muhammed Taki&#39;nin (a.s) doğumu da Hicret&#39;in 195. yılında, bu g&uuml;nde ger&ccedil;ekleşmiştir. Ancak Meşhur g&ouml;r&uuml;ş İmam Muhammed Tak&icirc;&#39;nin (a.s) recebin 10. g&uuml;n&uuml;nde d&uuml;nyaya geldiğidir. Her h&acirc;l&uuml;k&acirc;rda bu g&uuml;n değerli bir g&uuml;nd&uuml;r. &Ouml;zellikle bu g&uuml;nde sadaka vermenin ve hayır işlemenin &ccedil;ok fazileti vardır.</p>\r\n\r\n<h3>\r\n	On Yedinci Gece</h3>\r\n\r\n<p>\r\n	Bu gece de &ccedil;ok m&uuml;barek ve değerli bir gecedir. Bu gecede Kureyş m&uuml;şriklerinin hazırladığı orduyla, İslam ordusu karşı karşıya geldiler. Bu gecenin g&uuml;nd&uuml;z&uuml;nde ise Bedir Savaşı ger&ccedil;ekleşmiştir. Bu savaşta Allah-u Te&acirc;l&acirc; İsl&acirc;m ordusuna m&uuml;şriklere karşı b&uuml;y&uuml;k bir zafer nasip etmiş ve bu zafer İslam&#39;ın en b&uuml;y&uuml;k fethi olmuştur. Onun i&ccedil;in &acirc;limlerimiz bug&uuml;nde &ccedil;ok sadaka verip ş&uuml;k&uuml;rde bulunmanın m&uuml;stehap olduğunu s&ouml;ylemişlerdir. On yedinci gecede gus&uuml;l ve ibadetin de &ccedil;ok b&uuml;y&uuml;k fazileti vardır.</p>\r\n\r\n<p>\r\n	Bir &ccedil;ok rivayette ş&ouml;yle ge&ccedil;er: Bedir savaşı gecesi peygamber efendimizin (s.a.a), ashabına, <em>&quot;Kim bu gece gidip kuyudan bizim i&ccedil;in su &ccedil;ekip getirebilir?&quot;</em> diye buyurdu. Ashap sustu ve kimse bu işe girişmedi. Emirulm&uuml;minin Hz. Ali (a.s) bir su kırbası alarak su getirmek i&ccedil;in dışarı &ccedil;ıktı. O zifri karanlık gece &ccedil;ok soğuktu; r&uuml;zgar da esiyordu. Hz. Ali (a.s) su kuyusunun başına ulaştı. O kuyu &ccedil;ok derin ve karanlıktı. Hz. Ali (a.s) kuyudan su &ccedil;ekebilmek i&ccedil;in bir kova bulamadı. &Ccedil;aresiz, kendisi kuyuya indi; su kırbasını su ile doldurup dışarı &ccedil;ıktı. Geri d&ouml;nmek i&ccedil;in hareket edince şiddetli bir r&uuml;zgar esmeye başladı. Hazret r&uuml;zgar kesilinceye kadar oturup bekledi. Sonra kalkıp yeniden hareket edince yine şiddetli bir r&uuml;zgarla karşılaştı. Hazret yine oturup r&uuml;zgarın ge&ccedil;mesini bekledi. &Uuml;&ccedil;&uuml;nc&uuml; defa kalkıp hareket edince yine aynı olay yaşandı ve Hz. Ali (a.s) yine oturup bekledi. R&uuml;zgar kesildikten sonra kalkıp kendisini peygamer efendimize ulaştırdı. Efendimiz (s.a.a), <em>&quot;Ey Ebe&#39;l-Hasan! Neden geciktin?&quot;</em> diye sordu. Bunun &uuml;zerine Hz. Ali (a.s), <em>&quot;&Uuml;&ccedil; defa v&uuml;cu-dumu titreten şiddetli bir r&uuml;zgarla karşılaştım. Ben bu r&uuml;zgarların kesilmesi i&ccedil;in bekledim&quot;</em> diye arzetti. Efendimiz, <em>&quot;Ey Ali! O r&uuml;zgar-ların ne olduğunu biliyor musun?&quot;</em> diye sordu. Ali (a.s), <em>&quot;Hayır&quot;</em> ceva-bını verdi. Efendimiz buyurdu ki: <em>&quot;Birinci r&uuml;zgar bin melekle birlikte seni selamlayan Cebrail&#39;di. İkincisi bin melekle birlikte seni selamla-yan Mikail&#39;di, &uuml;&ccedil;&uuml;nc&uuml;s&uuml; ise bin melekle birlikte seni selamlayan İsrafildi. Bu melekler bize yardım etmek i&ccedil;in yere indiler.&quot;</em></p>\r\n\r\n<p>\r\n	&quot;Emirulm&uuml;minin Ali&#39;nin (a.s) bir gecede &uuml;&ccedil; bin &uuml;&ccedil; fazileti var&quot; s&ouml;z&uuml; de buna işarettir. Nitekim Seyyid Himyer&icirc; Hz. Ali&#39;nin (a.s) med-hinde okuduğu şiirinde buna işaret etmektedir:</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Andolsun Allah&#39;a ve nimetlerine</p>\r\n\r\n<p>\r\n	Sorumludur s&ouml;ylediklerinden her insan</p>\r\n\r\n<p>\r\n	Ger&ccedil;ekten Ali b. Ebutalib</p>\r\n\r\n<p>\r\n	Takva ve hayırla donanmış bir insan</p>\r\n\r\n<p>\r\n	Başlayınca savaş mızraklarla</p>\r\n\r\n<p>\r\n	Ka&ccedil;tılar cesaretli kişiler korkudan</p>\r\n\r\n<p>\r\n	Y&uuml;r&uuml;yor d&uuml;şman &uuml;zerine</p>\r\n\r\n<p>\r\n	Keskin kılı&ccedil; var elinde her zaman</p>\r\n\r\n<p>\r\n	Avlanmak i&ccedil;in yavrularını dışarı &ccedil;ıkaran aslanın</p>\r\n\r\n<p>\r\n	Yavruları arasında y&uuml;r&uuml;y&uuml;ş&uuml; gibi</p>\r\n\r\n<p>\r\n	Ve Ali &ouml;yle bir kişidir ki bir gecede</p>\r\n\r\n<p>\r\n	Selamladı onu Mikail ile Cebrail.</p>\r\n\r\n<p>\r\n	Mikail bin melekle, Cebrail bin melekle</p>\r\n\r\n<p>\r\n	Onların peşi sıra İsrafil bin melekle</p>\r\n\r\n<p>\r\n	Bedir gecesi yardım i&ccedil;in geldiler</p>\r\n\r\n<p>\r\n	Ebabil kuşları gibi yere indiler.</p>\r\n\r\n<h3>\r\n	On Dokuzuncu Gece</h3>\r\n\r\n<p>\r\n	Bu gece kadir gecesi olma ihtimali olan &uuml;&ccedil; gecenin ilkidir; diğer iki gece ise 21 ve 23. gecedir. Kadir gecesi &ouml;yle bir gecedir ki, onun fazilet ve değerine hi&ccedil;bir gece ulaşamaz. O gecede yapılan amel, bin ayda yapılan amelden daha hayırlıdır. O gecede yılın mukadderatı takdir edilir. Melekler ve b&uuml;y&uuml;k Ruh, Allah&#39;ın izniyle bu gecede yer-y&uuml;z&uuml;ne iner ve zamanın h&uuml;cceti ve vel&acirc;yet sahibine inerek takdir edi-len şeyleri ona sunarlar.</p>\r\n\r\n<p>\r\n	Kadir gecelerinin amelleri iki kısımdır: Bir kısmı her &uuml;&ccedil; gecede yapılan amellerdir; bir kısmı ise her gecenin kendisine ait amellerdir.</p>\r\n\r\n<h2>\r\n	Kadir Gecelerinin M&uuml;şterek Amelleri</h2>\r\n\r\n<p>\r\n	1- Gus&uuml;l yapmak. Merhum All&acirc;me Meclis&icirc; bu gusl&uuml;n g&uuml;neş batacağı sırada yapılıp onunla akşam namazının kılınmasının daha efdal oldu-ğunu yazmıştır.</p>\r\n\r\n<p>\r\n	2- İki rek&acirc;t namazı, her rek&acirc;tta F&acirc;tiha&#39;dan sonra yedi defa İhl&acirc;s Suresi&#39;ni okuyarak kılmak; namazın ardından da yetmiş defa: <strong>&quot;Esteğ-firullahe ve et&ucirc;bu ileyh&quot;</strong> s&ouml;yleyerek Allah&#39;tan mağfiret dilemek ve t&ouml;vbe etmek. Resul-i Ekrem (s.a.a) kendisinden nakledilen bir hadiste ş&ouml;yle buyurmaktadır. <em>&quot;Kim bu ameli yaparsa, yerinden kalkmadan &ouml;nce Allah onu ve anne-babasını bağışlar.&quot;</em></p>\r\n\r\n<p>\r\n	3- Bir amel de şudur: Kur&#39;&acirc;n-ı Kerim&#39;i a&ccedil;ıp &ouml;n&uuml;ne kor ve şu duayı okursun:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنّي اَسْأَلُكَ بِكِتابِكَ وَما فيهِ وَفيهِ اسْمُكَ الاَكْبَرُ وَاَسْماؤُكَ الْحُسْنى، وَما يُخافُ وَيُرْجى اَنْ تَجْعَلَني مِنْ عُتَقائِكَ مِنَ النّارِ.</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım, indirdiğin kitabın ve onda bulunan b&uuml;y&uuml;k ismin ve g&uuml;zel isimlerin h&uuml;rmetine ve kitabındaki korkutan veya &uuml;mit veren (ayetlerin) h&uuml;rmetine, beni cehennem ateşinden azat ettiğin kimselerden kılmanı dilerim senden.&quot;</em></p>\r\n\r\n<p>\r\n	Ve bu duanın ardından da hacet ve dileklerinizi Hak Te&acirc;l&acirc;&#39;dan istersiniz.</p>\r\n\r\n<p>\r\n	4- Bu gecelerde yapılan bir amel de ş&ouml;yledir: Kur&#39;&acirc;n&#39;ı alıp başınıza kor ve ş&ouml;yle dua edersiniz:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ بِحَقِّ هذَا الْقُرْآنِ، وَبِحَقِّ مَنْ اَرْسَلْتَهُ بِهِ، وَبِحَقِّ كُلِّ مُؤْمِنٍ مَدَحْتَهُ فيهِ، وَبِحَقِّكَ عَلَيْهِمْ، فَلا اَحَدَ اَعْرَفُ بِحَقِّكَ مِنْكَ.</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım! Bu Kur&#39;&acirc;n ve onu g&ouml;nderdiğin kimsenin ve onda methettiğin b&uuml;t&uuml;n m&uuml;minlerin hakkına ve senden başka hi&ccedil; kimsenin tanıyamayacağı onlar &uuml;zerindeki hakkına (sana yalvarıyorum).&quot;</em></p>\r\n\r\n<p>\r\n	Sonra da on defa: Bike ya Ellah</p>\r\n\r\n<p>\r\n	On defa: Bi-Muhammedin</p>\r\n\r\n<p>\r\n	On defa: Bi- Eliyyin</p>\r\n\r\n<p>\r\n	On defa: Bi-Fatimete</p>\r\n\r\n<p>\r\n	On defa: Bil-Haseni</p>\r\n\r\n<p>\r\n	On defa: Bil-H&uuml;seyni</p>\r\n\r\n<p>\r\n	On defa: Bi-Eliyyibnil H&uuml;seyin</p>\r\n\r\n<p>\r\n	On defa: Bi-Muhammed İbn Eliyyin</p>\r\n\r\n<p>\r\n	On defa: Bi-Ce&#39;fer İbn Muhammed</p>\r\n\r\n<p>\r\n	On defa: Bi-Musa İbn Ce&#39;fer</p>\r\n\r\n<p>\r\n	On defa: Bi-Eliyyİbn Musa</p>\r\n\r\n<p>\r\n	On defa: Bi-Muhammed İbn Eliyyin</p>\r\n\r\n<p>\r\n	On defa: Bi-Eliyyİbn Muhammed</p>\r\n\r\n<p>\r\n	On defa: Bil-Hasen İbn Eliyyin</p>\r\n\r\n<p>\r\n	On defa: Bil-Hucceti</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\r\n\r\n<p>\r\n	s&ouml;yleyip hacetlerinizi istersiniz. Bu duada &ouml;nce Allah-u Te&acirc;l&acirc;&#39;yı, Kur&#39;-&acirc;n-ı Kerim&#39;e ve O&#39;nun g&ouml;nderdiği Peygamber&#39;ine (s.a.a) ve Kur&#39;&acirc;n&#39;ın methettiği m&uuml;minlere sonra da Allah&#39;u Te&acirc;l&acirc;&#39;yı kendi mukaddes zatına ve Ehlibeyt&#39;ten olan On D&ouml;rt Masum&#39;un her birinin h&uuml;rmetine ant vererek hacet ve dileklerinizi Hak Te&acirc;l&acirc;&#39;dan diliyorsunuz.</p>\r\n\r\n<p>\r\n	5- Bu gecenin bir ameli de imk&acirc;nı olanlar i&ccedil;in İmam H&uuml;seyin&#39;in (a.s) mukaddes t&uuml;rbesini ziyaret etmektir. Uzakta olanlar da uzaktan İmam&#39;ı (a.s) sel&acirc;mlayarak ziyaret edebilirler.</p>\r\n\r\n<p>\r\n	6- Bu &uuml;&ccedil; gecede ihya tutmak (bu geceleri yatmadan sabahlamak) da m&uuml;stehaptır. Bir hadis-i şerifte ş&ouml;yle ge&ccedil;er: <em>&quot;Kadir gecesinde ihya tutan kimsenin g&uuml;nahlarını, Allah bağışlar.&quot;</em></p>\r\n\r\n<p>\r\n	7- Her &uuml;&ccedil; gecede de y&uuml;z rek&acirc;t namaz kılmanın &ccedil;ok fazileti vardır. Bu namazlarda her rek&acirc;tta F&acirc;tiha&#39;dan sonra on defa İhl&acirc;s Suresi okunursa, daha faziletli olur.</p>\r\n\r\n<p>\r\n	8- Şu duanın okunması da bu &uuml;&ccedil; gecenin m&uuml;şterek amelidir:</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنّي اَمْسَيْتُ لَكَ عَبْداً داخِراً لا اَمْلِكُ لِنَفْسي نَفْعاً وَلا ضَرّاً، وَلا اَصْرِفُ عَنْها سُوءاً، اَشْهَدُ بِذلِكَ عَلى نَفْسي، وَاَعْتَرِفُ لَكَ بِضَعْفِ قُوَّتي، وَقِلَّةِ حيلَتي، فَصَلِّ عَلى&nbsp;مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَاَنْجِزْ لي ما وَعَدْتَني وَجَميعَ الْمُؤْمِنينَ وَالْمُؤْمِناتِ مِنَ الْمَغْفِرَةِ في هذِهِ اللَّيْلَةِ، وَاَتْمِمْ عَلَيَّ ما آتَيْتَني فَاِنّي عَبْدُكَ الْمِسْكينُ الْمُسْتَكينُ الضَّعيفُ الْفَقيرُ الْمَهينُ، اَللّـهُمَّ لا تَجْعَلْني ناسِياً لِذِكْرِكَ فيـما اَوْلَيْتَني، وَلا لاِِحْسانِكَ فيـما اَعْطَيْتَني، وَلا آيِساً مِنْ اِجابَتِكَ وَاِنْ اَبْطَأَتَ عَنّي، في سَرّاءٍ اَوْ ضَرّاءٍ، اَوْ شِدَّةٍ اَوْ رَخاءٍ، اَوْ عافِيَةٍ اَوْ بَلاءٍ، اَوْ بُؤْسٍ اَوْ نَعْماءٍ اِنَّكَ سَميعُ الدُّعاءِ.</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım! Menfaat veya zararı elinde olmayan ve k&ouml; t&uuml;l&uuml;ğ&uuml; kendi-sinden uzaklaştıramayan değersiz bir kulun olarak akşamladım. Ben kendi nefsime bunu şehadet ediyor, g&uuml;c&uuml;m&uuml;n zayıflığı ve &ccedil;aremin azlığını sana itiraf ediyorum. Şu h&acirc;lde Muhammed ve Ehlibeyt&#39;ine rahmet eyle ve bu gecede bana ve b&uuml;t&uuml;n m&uuml;min erkek ve kadınlara vaat ettiğin mağfireti ger&ccedil;ekleştir ve bana verdiğin (nimetlerini) tamamla. &Ccedil;&uuml;nk&uuml; ben senin, miskin, d&uuml;şk&uuml;n, zayıf, fakir ve aşağılık bir kulunum. Allah&#39;ım! İster geciksin (ister gecikmesin), ister rahatlıkta olayım isterse sıkıntıda, ister zorlukta olayım, isterse kolaylıkta, ister afiyet i&ccedil;inde olayım, ister belada, ister yoksulluk i&ccedil;inde olayım isterse nimet (ve bollukta), l&uuml;tfettiğin şeylerde zikrini bana unutturma; verdiğin (nimetlerde) iyiliğinden beni gafil etme ve icabetinden &uuml;midimi kesme. Kuşkusuz sen duayı işiten (kabul eden)sin.&quot;</em></p>\r\n\r\n<p>\r\n	Bu duayı Merhum Kef&#39;em&icirc;, İmam Zeyn&uuml;labidin&#39;den (a.s) nakletmiş ve ş&ouml;yle demiştir:</p>\r\n\r\n<p>\r\n	&quot;İmam (a.s) bu duayı, Kadir gecelerinde hem ayak &uuml;st&uuml;, hem otu-rarak, hem r&uuml;k&ucirc;da ve hem de secdede okurdu.&quot;</p>\r\n\r\n<p>\r\n	Merhum Meclis&icirc; bu gecelerin en değerli ve faziletli amellerini ş&ouml;yle sıralamıştır:</p>\r\n\r\n<p>\r\n	İstiğfar etmek, zikir, kendimizin, anne-babamızın akraba ve m&uuml;min kardeşlerimizin d&uuml;nya ve ahiretleri ile ilgili hacetlerini istemek, Resulullah (s.a.a) ve Ehlibeyt&#39;ine m&uuml;mk&uuml;n olduğu kadar sal&acirc;t u selam etmek; bazı rivayetlere g&ouml;re Cevşen-i Kebir duasının da bu &uuml;&ccedil; gecede okunması m&uuml;stehaptır.</p>\r\n\r\n<p>\r\n	Bir rivayette ş&ouml;yle ge&ccedil;er:</p>\r\n\r\n<p>\r\n	&quot;Resulullah&#39;a (s.a.a) &quot;Kadir gecesine girdiğimizde (o gecede), ne isteyelim Hak Te&acirc;l&acirc;&#39;dan?&quot; diye sorulduğunda, Resulullah (s.a.a): <em>&quot;Afi-yet dileyin.&quot;</em> buyurdu.</p>\r\n\r\n<h2>\r\n	Kadir Gecelerinin &Ouml;zel Amelleri</h2>\r\n\r\n<h3>\r\n	On Dokuzuncu Gece</h3>\r\n\r\n<p>\r\n	1- Y&uuml;z defa:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَسْتَغْفِرُ اللهَ رَبّي وَاَتُوبُ اِلَيْهِ.</h6>\r\n\r\n<p>\r\n	(Rabbim olan Allah&#39;tan mağfiret diler ve ona t&ouml;vbe ederim.)</p>\r\n\r\n<p>\r\n	demek.</p>\r\n\r\n<p>\r\n	2- Emir&uuml;&#39;l-M&uuml;minin Ali&#39;nin (a.s) Kufe mescidinin mihrabında İbn M&uuml;lcem tarafından vurulmasının bu geceye tekab&uuml;l etmesi m&uuml;nasebe-tiyle y&uuml;z defa:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ الْعَنْ قَتَلَةَ اَميرِ الْمُؤمِنينَ <strong>.</strong></h6>\r\n\r\n<p>\r\n	<sub>(</sub>Allah&#39;ım! Emir&uuml;&#39;l-M&uuml;minin Ali&#39;nin (a.s) katillerine l&acirc;net et.)</p>\r\n\r\n<p>\r\n	s&ouml;ylemek m&uuml;stehaptır.</p>\r\n\r\n<p>\r\n	3- &Ouml;nceden ramazan ayının g&uuml;nd&uuml;zleri i&ccedil;in altıncı amel olarak zikrettiğimiz duayı, bu gece de okumak s&uuml;nnettir.</p>\r\n\r\n<p>\r\n	4- Bu gecenin bir ameli de, şu duayı okumaktır:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اْجْعَلْ فيـما تَقْضي وَتُقَدِّرُ مِنَ الاَمْرِ الَْمحْتُومِ، وَفيـما تَفْرُقُ مِنَ الاَمْرِ الحَكيمِ في لَيْلَةِ الْقَدْرِ، وَفِي الْقَضاءِ الَّذي لا يُرَدُّ وَلا يُبَدَّلْ، اَنْ تَكْتُبَني مِنْ حُجّاجِ بَيْتِكَ الْحَرامِ، الْمَبْرُورِ حَجُّهُمُ، الْمَشْكُورِ سَعْيُهُمُ، الْمَغْفُورِ ذُنُوبُهُمُ الْمُكَفَّرِ عَنْهُمْ سَيِّئاتُهُمْ وَاجْعَلْ فيـما تَقْضي وَتُقَدِّرُ اَنْ تُطيلَ عُمْري وَتُوَسِّعَ عَلَيَّ في رِزْقي، وَتَفْعَلَ بي كَذا وَكَذا.</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım! Kadir gecesinde h&uuml;kmedip mukadder buyurduğun, hik-met &uuml;zere kararlaştırdığın, değişmeyen, d&ouml;n&uuml;ş&uuml; olmayan h&uuml;k&uuml;mlerin arasında beni de Beyt&uuml;&#39;l-Haram&#39;ının, hacları kabul olan, &ccedil;abalarının karşılığı verilen, g&uuml;nahları affedilen, k&ouml;t&uuml;l&uuml;klerinin &uuml;st&uuml; &ouml;rt&uuml;len hacıların-dan yaz. &Ouml;mr&uuml;m&uuml;n uzamasını ve rızkımın &ccedil;oğalmasını mukadder buyur. Ve benim şu, şu... hacetlerimi yerine getir.&quot;</em></p>\r\n\r\n<p>\r\n	Uyarı: &quot;Keza ve keza&quot; (Şu, şu hacetlerim&hellip;) c&uuml;mlesi yerine hacet-ler zikredilir.</p>\r\n\r\n<h3>\r\n	Yirmi Birinci Gece</h3>\r\n\r\n<p>\r\n	Bu gece on dokuzuncu geceden daha faziletlidir. Bu gecede de &uuml;&ccedil; gecenin m&uuml;şterek amellerini yerine getirmekle birlikte bu gece ve yirmi &uuml;&ccedil;&uuml;nc&uuml; gecenin gus&uuml;l, ihya ve ibadetine daha &ccedil;ok &ouml;nem veril-mesi, hadislerde &uuml;stelenmiş ve Kadir gecesinin bu iki geceden birisi olduğu vurgulanmıştır.</p>\r\n\r\n<p>\r\n	Muhtelif hadislerde nakledildiğine g&ouml;re, Ehlibeyt İmamları&#39;ndan birisine, Kadir gecesinin bu iki geceden hangisi olduğu sorulduğunda, <em>&quot;İstediğini bu iki geceden birisinde (her iki gecenin amellerini yerine getirerek) bulman kolaydır.&quot;</em> veya <em>&quot;Neden her iki gecede de hayır amel işlemeyesin?!&quot;</em> şeklindeki cevaplarla yetinmiş ve kesin belirle-memişlerdir.</p>\r\n\r\n<p>\r\n	Merhum Şeyh Sad&ucirc;k&#39;un: &quot;Bu iki geceyi il&acirc;h&icirc; olan ilm&icirc; m&uuml;zakere-lerle ge&ccedil;irmek daha faziletlidir.&quot; dediği nakledilmiştir.</p>\r\n\r\n<p>\r\n	Bu geceden itibaren ramazanın son on g&uuml;nlerine ait duaların okun-masına da başlanılır. O dualardan birisi, Merhum Kuleyn&icirc;&#39;nin İmam Cafer Sadık&#39;tan (a.s) naklettiği duadır. İmam (a.s) ş&ouml;yle buyurmuştur: Ramazan ayının son on g&uuml;n&uuml;nde, her gece ş&ouml;yle s&ouml;ylersin:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَعُوذُ بِجَلالِ وَجْهِكَ الْكَريمِ أنْ يَنْقِضيَ عَنّي شَهْرُ رَمَضانَ اَوْ يَطْلُعَ الْفَجْرُ مِنْ لَيْلَتي هذِهِ وَلَكَ قِبَلي ذَنْبٌ اَوْ تَبِعَةٌ تُعَذِّبُني عَلَيْهِ.</h6>\r\n\r\n<p>\r\n	<em>&quot;(Ey Rabbim!) Ramazan ayının bitmesi veya bu gecenin sabah olmasıyla hen&uuml;z &uuml;zerimde azaba vesile olacak bir g&uuml;nahın kalması h&acirc;linde, bundan Kerim Vech&#39;inin y&uuml;celiğine sığınırım.&quot;</em></p>\r\n\r\n<p>\r\n	Merhum Kef&#39;em&icirc;&#39;nin &quot;Beledu&#39;l-Emin&quot; adlı eserin haşiyesindeki nakline g&ouml;re İmam Cafer Sadık (a.s), ramazan ayının son on gecesinde farz ve s&uuml;nnet namazlardan sonra ş&ouml;yle dua ederdi:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اَدِّ عَنّا حَقَّ ما مَضى مِنْ شَهْرِ رَمَضانَ، وَاغْفِرْ لَنا تَقْصيرَنا فيهِ، وَتَسَلَّمْهُ مِنّا مَقْبُولاً وَلا تُؤاخِذْنا بِاِسْرافِنا عَلى اَنْفُسِنا، وَاجْعَلْنا مِنَ الْمَرْحُومينَ وَلا تَجْعَلْنا مِنَ الَْمحْرُومينَ.</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım! Ramazan ayının ge&ccedil;miş (g&uuml;nlerinin) hakkını bizden taraf eda et. Ona karşı yaptığımız kusur ve ihmali bağışla. Onu bizden kabul buyur. Nefsimize yaptığımız zul&uuml;mden dolayı bizi cezalandırma. Bizi rahmetine mazhar olanlardan kıl; mahrum olanlardan değil.&quot;</em></p>\r\n\r\n<p>\r\n	İmam (a.s) ş&ouml;yle buyurmuştur: <em>&quot;Kim bu duayı okursa, Allah bu aydaki ge&ccedil;miş kusurlarını bağışlar ve geriye kalan g&uuml;nlerinde ise, onu g&uuml;nahtan korur.&quot;</em></p>\r\n\r\n<p>\r\n	Yine Seyyid İbn T&acirc;v&ucirc;s&#39;un (r.a) &quot;İkbal&quot; kitabında İbn Ebi Umeyr&#39;-den, Murazim&#39;den nakline g&ouml;re, İmam Sadık (a.s) ramazan ayının son on g&uuml;n&uuml;nde, her gece şu duayı okurdu:</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنَّكَ قُلْتَ في كِتابِكَ الْمُنْزَلِ:(شَهْرُ رَمَضانَ الَّذي اُنْزِلَ فيهِ الْقُرْآنُ هُدىً لِلنّاسِ وَبَيِّناتٍ مِنَ الْهُدى وَالْفُرْقانِ) فَعظَّمْتَ حُرْمَةَ شَهْرِ رَمَضانَ بما اَنْزَلْتَ فيهِ مِنَ الْقُرآنِ، وَخَصَصْتَهُ بِلَيْلَةِ الْقَدْرِ وَجَعَلْتَها خَيْراً مِنْ اَلْفِ شَهْرٍ، اَللّـهُمَّ وَهذِهِ اَيّامُ شَهْرِ رَمَضانَ قَدِ انْقَضَتْ، وَلَياليهِ قَدْ تَصَرَّمَتْ، وَقَدْ صِرْتُ يا اِلهٰي مِنْهُ اِلى ما اَنْتَ اَعْلَمُ بِهِ مِنّي وَاَحْصى لِعَدَدِهِ مِنَ الْخَلْقِ اَجْمَعينَ، فَاَسْأَلُكَ بِما سَأَلكَ بِهِ مَلائِكَتُكَ الْمُقَرَّبُونَ وَاَنْبِياؤُكَ الْمُرْسَلُونَ، وَعِبادُكَ الصّالِحُونَ، اَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَأنَ تَفُكَّ رَقَبَتي مِنَ النّارِ، وَتُدْخِلَنِى الْجَنَّةَ بِرَحْمَتِكَ، وَاَنْ تَتَفَضَّلَ عَليَّ بِعَفْوِكَ وَكَرَمُكَ و تَتَقبَّل تَقَربي وَ تَسْتَجيْبَ دُعائي وتَمُنَّ عَليَّ بالأمنِ يومَ الخَوفِ مِنْ كُلِّ هَوْلٍ اَعْدَدْتَهُ لِيَومِ الْقِيامَةِ، اِلهٰي وَاَعُوذُ بِوَجْهِكَ الْكَريمِ وَبِجَلالِكَ الْعَظيمِ اَنْ يَنْقَضِيَ اَيّامُ شهْرِ رَمَضانَ وَلَياليهِ وَلكَ قِبَلي تَبِعَةٌ اَوْ ذَنْبٌ تُؤاخِذُني بِهِ اَوْ خَطيئَةٌ تُريدُ اَنْ تَقْتَصَّهَا مِنّي لَمْ َتَغْفِرْها لي سَيِّدي&nbsp; سَيِّدي سَيِّدي أسألُك يا لا اِلـٰهَ إلاّ اَنْتَ اِذْ لا اِلـٰهَ إلاّ اَنْتَ اِنْ كُنْتَ رَضَيْتَ عَني في هذَا الشَّهْرِ فَاْزدَدْ عَنّي رِضاً، وَاِنْ لَمْ تَكُن رَضَيْتَ عنِّي فَمِنَ الآنَ فَارْضَ عَنّي يا اَرْحَمَ الرّاحِمينَ، يا اَللهُ يا اَحَدُ يا صَمَدُ يا مَنْ لَمْ يَلِدْ وَلمْ يُولَدْ وَلَمْ يَكُنْ لَهُ كُفُواً اَحَدٌ.</h6>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! İndirilen kitabın (Kur&#39;&acirc;n)&#39;da ş&ouml;yle buyurdun: &quot;Ramazan ayı, ki insanlara yol g&ouml;sterici, (hakkı batıldan) ayırt edip a&ccedil;ıklayıcı olarak Kur&#39;&acirc;n o ayda indirilmiştir...&quot; Kur&#39;&acirc;n&#39;ı b&ouml;ylece ramazan ayında indirerek, Kadir gecesini bu aya has kılıp bu ayın h&uuml;rmetini y&uuml;celttin.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! İşte ramazan ayının g&uuml;nleri bitmek ve gece leri ge&ccedil;mek &uuml;zeredir. Ey mabudum! (Bu g&uuml;nler ve gecelerde) ulaştığım durumu sen benden daha iyi bilirsin; sen (itaat veya g&uuml;nahlarımın) sayısına b&uuml;t&uuml;n yaratıklardan daha &ccedil;ok vakıfsın. Şu h&acirc;lde mukarreb meleklerinin, g&ouml;nde-rilmiş peygamberlerinin ve salih kullarının senden dilerken vasıta kıldık-ları şeyleri, ben de vasıta kılarak senden, Muhammed ve Ehlibeyt&#39;ine rahmet etmeni, v&uuml;cudumu (cehennem) ateşinden kurtarmanı, rahmetinle beni cennete yerleştirmeni, affın ve kereminle bana l&uuml;tufta bulunmanı, (sana) yakınlaşmak i&ccedil;in (yaptığım amelleri) kabul buyurmanı, duamı kabul etmeni ve korku g&uuml;n&uuml; olan Kıyamet g&uuml;n&uuml; i&ccedil;in &ouml;ng&ouml;rd&uuml;ğ&uuml;n b&uuml;t&uuml;n korku ve dehşetlerden beni emniyete alarak minnetine mazhar kılmanı diliyorum.</em></p>\r\n\r\n<p>\r\n	<em>Ey mabudum! Ramazan ayının g&uuml;nd&uuml;z ve geceleri ge&ccedil;er de &uuml;zerimde beni cezalandırmana sebep olacak bir su&ccedil; ve g&uuml;nah veya benden kısasını alacağın bir yanlışım kalır ve onu bağışlamazsan, bundan (ancak) Kerim Vech&#39;ine ve y&uuml;ce celaline sığınırım. Ey efendim; ey efendim; ey efendim; ey (y&uuml;ce Allah)! Senden başka il&acirc;h yoktur; &ccedil;&uuml;nk&uuml; senden gayri bir mabut olamaz; sana yalvarıyorum; bu ayda benden razı olduysan, rızanı daha da artır ve eğer razı olmadıysan, şu anda benden razı ol; ey merhametlilerin en merhametlisi! Ey Allah, ey tek, ey noksansız-ihtiya&ccedil;sız, ey doğmayan ve doğurmayan ve hi&ccedil;bir şey kendisine denk olmayan (Rabbim)!&quot;</em></p>\r\n\r\n<p>\r\n	Peşinden şu duanın sık sık tekrarlanması tavsiye edilmiştir:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	يا مُلَيِّنَ الْحَديدِ لِداوُدَ عَلَيْهِ السَّلامُ يا كاشِفَ الضَرّ والكُرَبِ العِظام عَن ايّوبَ (عليه السلام)، اَي مُفَرِّجَ هَمِّ يَعْقُوبَ عَلَيْهِ السَّلامُ، اَيْ مُنَفِّسَ غَمِّ يُوسُفَ عَلَيْهِ السَّلامُ صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ كَما اَنْتَ أَهْلهُ اَنْ تُصَلِّيَ عَلَيْهِمْ اَجْمَعينَ وَافْعَلْ بي ما اَنْتَ اَهْلُهُ وَلا تَفْعَلْ بي ما اَنَا اَهْلُهُ.</h6>\r\n\r\n<p>\r\n	<em>&quot;Ey Davud aleyhissel&acirc;m i&ccedil;in demiri yumuşatan; ey Eyyup aleyhis-sel&acirc;m&#39;ın b&uuml;y&uuml;k sıkıntı ve kederini gideren; ey Yakup aleyhissel&acirc;m&#39;ın &uuml;z&uuml;nt&uuml;s&uuml;ne son veren; ey Yusuf Aleyhissel&acirc;m&#39;ın gamını bertaraf eden (Y&uuml;ce Allah)! Muhammed ve Ehlibeyt&#39;inin hepsine, sana yakışır şekilde rahmet eyle; bana, kendine yakışır şekilde muamele et, benim hak ettiğim şekilde değil.&quot;</em></p>\r\n\r\n<p>\r\n	<em>&quot;el-K&acirc;f&icirc;&quot;</em>, <em>&quot;el-Muknia&quot;</em> ve <em>&quot;el-Misb&acirc;h&quot;</em> kitaplarında, yirmi birinci gece i&ccedil;in şu dua nakledilmiştir:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	يا مُولِجَ اللَّيْلِ فِي النَّهارِ، وَمُولِجَ النَّهارِ فِي اللَّيْلِ، وَمُخْرِجَ الْحَيِّ مِنَ الْمَيِّتِ، وَمُخْرِجَ الْمَيِّتِ مِنْ الْحَيِّ، يا رازِقَ مَنْ يَشاءُ بِغَيْرِ حِسابٍ، يا اَللهُ يا رَحْمـنُ، يا اَللهُ يا رَحيمُ، يا اَللهُ يا اَللهُ يا اَللهُ لَكَ الاَسْماءُ الْحُسْنى، وَالاَمْثالُ الْعُلْيا، وَالْكِبْرِياءُ وَالآلاءُ، اَسْأَلُكَ اَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَاَنْ تَجْعَلَ اسْمي في هذِهِ اللَّيْلَةِ فِي السُّعَداءِ، وَرُوحي مَعَ الشُّهَداءِ، وَاِحْساني في عِلِّيّينَ، وَاِساءَتي مَغْفُورَةً، وَاَنْ تَهَبَ لي يَقينَاً تُباشِرُ بِهِ قَلْبي، وَاِيماناً يُذْهِبُ الشَّكَّ عَنّي، وَتُرْضِيَني بِما قَسَمْتَ لي، وَآتِنا فِي الدُّنْيا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً، وَقِنا عَذابَ النّارِ الْحَريقِ، وَارْزُقْني فيها ذِكْرَكَ وَشُكْرَكَ، وَالرَّغْبَةَ اِلَيْكَ وَالاِنابَةَ وَالتَّوْفيقَ لِما وَفَّقْتَ لَهُ مُحَمَّداً وآلَ مُحَمَّدٍ عَلَيْهِ وَعَلَيْهِمُ السَّلامُ.</h6>\r\n\r\n<p>\r\n	<em>&quot;Ey geceyi g&uuml;nd&uuml;ze ve g&uuml;nd&uuml;z&uuml; geceye d&acirc;hil eden; diriyi &ouml;l&uuml;den ve &ouml;l&uuml;y&uuml; diriden &ccedil;ıkaran; ey istediğine hesapsız rızk veren; ya Allah, ya Rahman; ya Allah, ya Rahim; ya Allah, ya Allah, ya Allah! G&uuml;zel isimler, y&uuml;ce &ouml;rnekler, y&uuml;celik ve nimetler sana mahsustur. Senden, Muhammed ve Ehlibeyt&#39;ine rahmet etmeni ve bu gecede benim ismimi saadetli insanların isimleri arasına, ruhumu ise şehidlerin ruhlarının yanına yerleştirmeni, iyiliğimi illiyy&icirc;n makamına (kabul derecesine) ulaştırmanı, k&ouml;t&uuml;l&uuml;ğ&uuml;m&uuml; bağışlamanı diliyorum. Bana kalbimle b&uuml;t&uuml;nleşen (hi&ccedil;bir zaman ayrılmayan) bir yakin; ş&uuml;pheyi benden uzaklaştıracak bir iman l&uuml;tfetmeni ve benim i&ccedil;in kısmet ettiğin şeylere beni razı kılmanı diliyorum senden. (Allah&#39;ım!) D&uuml;nyada da bize iyilik nasip et, &acirc;hirette de. Bizi, yakıcı ateşin azabından koru. Bu gecede bana zikrini, ş&uuml;kr&uuml;n&uuml;, sana y&ouml;nelmeyi, t&ouml;vbe etmeyi nasip et ve Muhammed ve Ehlibeyt&#39;ini (ona ve Ehlibeyt&#39;ine sel&acirc;m olsun) muvaffak kıldığın şeylere beni de muvaffak kıl.&quot;</em></p>\r\n\r\n<h3>\r\n	Yirmi İkinci Gecenin Duası</h3>\r\n\r\n<p>\r\n	Şu dua bu gece i&ccedil;in rivayet edilmiştir:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	يا سالِخَ النَّهارِ مِنَ اللَّيْلِ فَاِذا نَحْنُ مُظْلِموُنَ وَمُجْرِيَ الشَّمْسِ لِمُسْتَقَرِّها بِتَقْديرِكَ، يا عَزيزُ يا عَليمُ، وَمُقَدِّرَ الْقَمَرِ مَنازِلَ حَتّى عادَ كَالْعُرْجُونِ الْقَديمِ، يا نُورَ كُلِّ نُور، وَمُنْتَهى كُلِّ رَغْبَةٍ، وَوَلِيَّ كُلِّ نِعْمَةٍ، يا اَللهُ يا رَحْمـنُ، يا اَللهُ يا قُدُّوسُ، يا اَحَدُ يا واحِدُ، يا فَرْدُ يا اَللهُ يا اَللهُ يا اَللهُ، لَكَ الاَسْماءُ الْحُسْنى، وَالاَمْثالُ الْعُلْيا، وَالْكِبْرِياءُ وَالآلاءِ، اَسْأَلكَ اَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وَاَهْلِ بَيْتِهِ، وَاَنْ تَجْعَلَ اسْمي في هذِهِ اللَّيْلَةِ فِي السُّعَداءِ، وَرُوحي مَعَ الشُّهَداءِ، وَاِحْساني في عِلِّيّينَ، وَاِساءَتي مَغْفُورَةً، وَاَنْ تَهَبَ لي يَقيناً تُباشِرُ بِهِ قَلْبي، وَايماناً يُذْهِبُ الشَّكَّ عَنّي، وَتُرْضِيَني بِما قَسَمْتَ لي، وَآتِنا فِي الدُّنْيا حَسَنةً وَفِي الآخِرَةِ حَسَنَةً وَقِنا عَذابَ النّارِ الْحَريقِ، وَارْزُقْني فيها ذِكْرَكَ وَشُكْرَكَ وَالرَّغَبَةَ اِلَيْكَ وَالاِنابَةَ وَالتَّوفيقَ لِما وَفَّقْتَ لَهُ مُحَمَّداً وآلَ مُحَمَّدٍ عَلَيْهِمُ السَّلامُ.</h6>\r\n\r\n<p>\r\n	<em>&quot;Ey g&uuml;nd&uuml;z&uuml; geceden s&ouml;k&uuml;p &ccedil;ıkaran ve aniden bizi karanlıkta bırakan; takdiriyle g&uuml;neşi kendisi i&ccedil;in (tespit ettiği) bir karar yerine doğru akıtıp g&ouml;t&uuml;ren! Ey izzet ve ilim sahibi; ey ay i&ccedil;in sonunda eski bir hurma dalı gibi (ilk menziline) d&ouml;n&uuml;nceye kadar, bir takım uğrak yerleri takdir eden. Ey nurun nuru; ey her arzunun son noktası ve her nimetin velisi! Ey Allah, ey Rahman, ey Allah, ey Kudd&uuml;s, ey tek, ey bir, ey eşsiz, ey Allah, ey Allah, ey Allah! G&uuml;zel isimler, y&uuml;ce &ouml;rnekler, y&uuml;celik ve nimetler sana mahsustur. Senden, Muhammed ve Ehlibeyt&#39;ine sal&acirc;t etmeni ve bu gecede benim ismimi saadetlilerin ismiyle ve ruhumu şehitlerin (ruhuyla) birlikte kılmanı, iyiliğimi illiyy&icirc;n makamına (kabul derecesine) y&uuml;celtmeni, k&ouml;t&uuml;l&uuml;ğ&uuml;m&uuml; bağışlamanı diliyorum. Bana kalbimle b&uuml;t&uuml;nleşen bir yakin, ş&uuml;pheyi benden uzaklaştıracak bir iman nasip etmeni, benim i&ccedil;in kısmet ettiğin şeye beni razı kılmanı istiyorum. (Allah&#39;ım!) D&uuml;nyada da bize iyilik ver, ahirette de ve bizi yakıcı ateşin azabından koru. Bu (gecede) zikrini, ş&uuml;kr&uuml;n&uuml;, iştiyakla sana y&ouml;nelmeyi ve t&ouml;vbe etmeği bize nasip et. Muhammed ve Ehlibeyt&#39;ini (ona ve Ehlibeyt&#39;ine sel&acirc;m olsun) muvaffak kıldığın şeylere bizleri de muvaffak kıl.&quot;</em></p>\r\n\r\n<h3>\r\n	Yirmi &Uuml;&ccedil;&uuml;n&ccedil;&uuml; Gece</h3>\r\n\r\n<h6 dir=\"RTL\">\r\n	يا رَبَّ لَيْلَةِ الْقَدْر وَجاعِلَها خَيْراً مِنْ اَلْفِ شَهْرٍ، وَرَبَّ اللَّيْلِ والنَّهارِ، وَالْجِبالِ والْبِحارِ، والظُّلَمِ والأَنْوارِ، وَالأَرْضِ وَالسَّماءِ، يا بارِئُ يا مُصَوِّرُ، يا حَنّانُ يا مَنّانُ، يا اَللهُ يا رَحْمنُ، يا اَللهُ يا بَديعُ، يا اَللهُ يا اَللهُ يا اَللهُ، لَكَ الاَْسْماءُ الْحُسْنى، وَالأَمْثالُ الْعُلْيا، وَالْكِبْرِياءُ وَالآلاءُ، اَسْأَلُكَ اَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَاَنْ تَجْعَلَ اسْمي في هذِهِ اللَّيْلَةِ فِي السُّعَداءِ، وَرُوحي مَعَ الشُّهَداءِ وَاِحْساني في عِلِّيّينَ، وَاِساءَتي مَغْفُورَةً، وَاَنْ تَهَبَ لي يَقيناً تُباشِرُ بِهِ قَلْبي وَاِيماناً يُذهِبُ الشَّكَّ عَنّي، وَتُرْضِيَني بِما قَسَمْتَ لي، وَآتِنا فِي الدُّنْيا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً، وَقِنا عَذابَ النّارِ الْحَريقِ، وَارْزُقْني فيها ذِكْرَكَ وَشُكْرَكَ وَالرَّغْبَةَ اِلَيْكَ وَالاِنابَةَ والتَّوبَةَ والتَّوْفيقَ لِما وَفَّقْتَ لَهُ مُحَمَّداً وَآلَ مُحَمَّدٍ عَلَيْهِمُ السَّلامُ.</h6>\r\n\r\n<p>\r\n	<em>&quot;Ey Kadir gecesinin Rabbi ve onu bin aydan hayırlı ey gece ve g&uuml;nd&uuml;z&uuml;n, dağların ve denizlerin, karanlıkların ve nurların, yerin ve g&ouml;-ğ&uuml;n Rabbi; ey yaratan; ey (varlıkları) şekillendiren; ey şefkatli; ey nimet verip ihsanda bulunan, ey Allah, ey Rahman; ey Allah, ey Kayyum (var-lıkları ayakta tutan); ey Allah, ey &ouml;rneği olmadan yaratan; ya Allah, ya Al-lah, ya Allah! G&uuml;zel isimler, y&uuml;ce &ouml;rnekler, kibriya ve nimetler sana mah-sustur. (Allah&#39;ım!) Senden, Muhammed ve Ehlibeyt&#39;ine rahmet etmeni ve bu gecede benim ismimi saadetli kimselerin isimleri arasına ve ruhumu şehitlerin ruhunun yanına yerleştirmeni, iyiliğimi illiyy&icirc;n makamına (kabul derecesine) ulaştırmanı ve k&ouml;t&uuml;l&uuml;ğ&uuml;m&uuml; bağışlamanı diliyorum. Bana, kalbimle b&uuml;t&uuml;nleşecek (ondan hi&ccedil;bir zaman ayrılmayacak) bir yakin, (her t&uuml;rl&uuml;) ş&uuml;pheyi benden uzaklaştıracak bir iman ver ve bana kısmet ettiğin şeylere beni razı kıl; d&uuml;nyada da bize iyilik ver ahirette de ve bizi yakıcı ateşin azabından koru. Bu (gecede) zikrini, ş&uuml;kr&uuml;n&uuml;, iştiyakla sana y&ouml;nelmeyi, t&ouml;vbe edip sana d&ouml;nmeği bana nasip et ve Muhammed ve Ehlibeyt&#39;ini (ona ve Ehlibeyt&#39;ine sel&acirc;m olsun) muvaffak kıldığın şeylere beni de muvaffak kıl.&quot;</em></p>\r\n\r\n<p>\r\n	Muhammed b. İsa kendi senediyle Ehlibeyt İmamlarından -Allah&#39;ın selamı onların &uuml;zerine olsun- ş&ouml;yle nakletmiştir: Ramazan ayının yirmi &uuml;&ccedil;&uuml;nc&uuml; gecesi aşağıdaki duanın secdede, oturarak, ayakta ve kısacası ramazan ayı boyunca m&uuml;mk&uuml;n olduğu kadar &ccedil;eşitli hallerde sık sık tekrarlanması iyidir. Allah Teala&#39;ya hamd ve sena edip y&uuml;celttikten ve peygamber efendimize (s.a.a) salavat g&ouml;nderdikten sonra ş&ouml;yle de:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ كُنْ لِوَلِيِّكَ فلان بن فلان</h6>\r\n\r\n<p dir=\"RTL\">\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<strong>&quot;Fulan ibn fulan&quot; </strong>yerine ş&ouml;yle de:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	&nbsp;الْحُجَّةِ بْنِ الْحَسَنِ صَلَواتُكَ عَلَيْهِ وَعَلى آبائِهِ في هذِهِ السَّاعَةِ وَفي كُلِّ ساعَةٍ وَلِيّاً وَحافِظاً وَقائِداً وَناصِراً وَدَليلاً وَعَيْناً حَتّى تُسْكِنَهُ اَرْضَكَ طَوْعاً وَتُمَتِّعَهُ فيها طَويلاً.</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım! Velin H&uuml;ccet ibn-il Hasan&#39;ı (Hz. Mehdi&#39;yi); sal&acirc;vatın onun ve babalarının &uuml;zerine olsun, (insanların) teslimiyetiyle birlikte yery&uuml;z&uuml;ne yerleştirip (h&acirc;kim kılıp) uzun zaman orada faydalandırıncaya kadar, onun şimdi ve her zaman dostu, koruyucusu, rehberi, yardımcısı, kılavuzu ve g&ouml;z&uuml; ol.&quot;</em></p>\r\n\r\n<p>\r\n	Ve yine şu duayı oku:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	يا مُدَبِّرَ الاُمُورِ، يا باعِثَ مَنْ فِى الْقُبُورِ، يا مُجْرِيَ الْبُحُورِ، يا مُلَيِّنَ الْحَديدِ لِداوُدَ صَلِّ عَلى مُحَمَّدٍ وَآل مُحَمدٍ وافْعَلْ بي كَذ وَكَذا.</h6>\r\n\r\n<p>\r\n	<em>&quot;Ey işleri tedbir eden, ey kabirdekileri dirilten, ey denizleri akıtan, ey demiri Davud&#39;a yumşatan! Muhammed ve &acirc;l-i Muhammed&#39;e salat eyle ve bana ş&ouml;yle ş&ouml;yle yap.&quot;</em></p>\r\n\r\n<h6>\r\n	<span dir=\"RTL\">&laquo;كَذ وَكَذا&raquo;</span> yerine hacetlerini iste. -sonra- ş&ouml;yle de:</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	&laquo;اللَّيْلَةَ اللَّيْلَةَ&raquo;</h6>\r\n\r\n<p>\r\n	Bu dua okunurken eller g&ouml;ky&uuml;z&uuml;ne kaldırılarak dua sonuna kadar okunur. Bu duanın bu gece r&uuml;k&ucirc; ve secde h&acirc;linde, oturarak, ayakta ve kısacası &ccedil;eşitli hallerde sık sık tekrarlanması iyidir. Bu duanın rama-zan ayının son gecesinde de okunması tavsiye edilmiştir.</p>\r\n\r\n<h3>\r\n	Yirmi D&ouml;rd&uuml;nc&uuml; Gecenin Duası</h3>\r\n\r\n<h6 dir=\"RTL\">\r\n	يا فالِقَ الاِصْباحِ، وَجاعِلَ اللَّيْلِ سَكَناً، وَالشَّمْسَ وَالْقَمَرَ حُسْباناً، يا عَزيزُ يا عَليمُ، يا ذَا المَنِّ وَالطَّوْلِ، وَالْقُوَّةِ وَالْحَوْلِ، وَالْفَضْلِ والاِنْعامِ، وَالْجَلالِ وَالاِكْرامِ، يا اَللهُ يا رَحْمـنُ، يا اَللهُ يا فَرْدُ يا وِتْرُ، يا اَللهُ يا ظاهِرُ يا باطِنُ، يا حَيُّ لا اِلـٰهَ إلاّ اَنْتَ، لَكَ الأَسْماءُ الْحُسْنى، وَالأَمْثالُ الْعُلْيا، وَالْكِبْرِياءُ وَالآلاءُ، اَسْأَلُكَ اَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَاَنْ تَجْعَلَ اِسْمي في هذِهِ اللَّيْلَةِ فِي السُّعَداءِ، وَرُوحي مَعَ الشُّهَداءِ، وَاِحْساني في عِلِّيّينَ، وَاِساءَتي مَغْفُورَةً، وَاَنْ تَهَبَ لي يَقيناً تُباشِرُ بِهِ قَلْبي، وَاِيماناً يَذْهَبُ بِالشَّكِّ عَنّي، وَرِضىً بِما قَسَمْتَ لي، وَآتِنا فِي الدُّنْيا حَسَنَةً وَفِي الآخِرَةِ حَسَنَهً، وَقِنا عَذابَ النّارِ الْحَريقِ، وَارْزُقْني فيها ذِكْرَكَ وَشُكْرَكَ وَالرَّغْبَةَ اِلَيْكَ، وَالاِنابَةَ وَالتَّوْبَهَ وَالتَّوْفيقَ لِما وَفَّقْتَ لَهُ مُحَمَّداً وَآلَ مُحَمَّد صَلَواتُكَ عَلَيْهِ وَعَلَيْهِمْ.</h6>\r\n\r\n<p>\r\n	<em>&quot;Ey sabahı yarıp &ccedil;ıkaran, geceyi huzur ve s&uuml;k&ucirc;net vesilesi kılan, g&uuml;neş ve ayı (belli) bir hesap &uuml;zere (cereyan) ettiren, ey izzet sahibi, ey (her şeyi) bilen, ey nimet ve bağış sahibi; ey kuvvet ve kudret sahibi; ey (kullarına) l&uuml;tfedip nimet veren; ey celal ve y&uuml;celik sahibi; ey Allah, ey Rahman, ey Allah, ey eşsiz, ey tek, ey Allah, ey aşik&acirc;r ve gizli, ey diri olan! Senden başka bir il&acirc;h yoktur. G&uuml;zel isimler, y&uuml;ce &ouml;rnekler, y&uuml;celik ve nimetler sana mahsustur. (Allah&#39;ım!) Senden Muhammed ve Ehlibeyt&#39;ine rahmet etmeni ve bu gecede benim ismimi mutlu insanların isimleri arasına ve ruhumu şehitlerin ruhları yanına yerleştirmeni, iyiliğimi illiyy&icirc;n makamına (kabul derecesine) y&uuml;kseltmeni, k&ouml;t&uuml;l&uuml;ğ&uuml;m&uuml; bağışlamanı, bana kalbimden (hi&ccedil;bir zaman) ayrılmayacak bir yakin ve ş&uuml;pheyi benden uzaklaştıracak bir iman vermeni, bana kısmet ettiğin şeye beni razı kılmanı diliyorum. Bize d&uuml;nyada da iyilik ver, ahirette de ve bizi ateşin yakıcı azabından koru. Bu (gecede), zikrini, ş&uuml;kr&uuml;n&uuml;, iştiyakla sana y&ouml;ne-lmeyi, d&ouml;n&uuml;p t&ouml;vbe etmeği bana nasip et ve Muhammed ve Ehlibeyt&#39;ini (ona ve Ehlibeyt&#39;ine sel&acirc;m olsun) muvaffak kıldığın şeylere beni de muvaffak kıl.&quot;</em></p>\r\n\r\n<h3>\r\n	Yirmi Beşinci Gecenin Duası</h3>\r\n\r\n<h6 dir=\"RTL\">\r\n	يا جاعِلَ اللَّيْلِ لِباساً، وَالنَّهارِ مَعاشاً، وَالأَرْضِ مِهاداً، وَالْجِبالِ اَوْتاداً، يا اَللهُ يا قاهِرُ، يا اَللهُ يا جَبّارُ، يا اَللهُ يا سَميعُ، يا اَللهُ يا قَريبُ، يا اَللهُ يا مُجيبُ، يا اَللهُ يا اَللهُ يا اَللهُ، لَكَ الأَسْماءُ الْحُسْنى، وَالاَْمْثالُ الْعُلْيا، وَالْكِبْرِياءُ وَالآلاءُ، اَسْأَلُكَ اَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَاَنْ تَجْعَلَ اسْمي في هذِهِ اللَّيْلَةِ فِي السُّعَداءِ، وَرُوحي مَعَ الشُّهَداءِ، وَاِحْساني في عِلِّيّينَ، وَاِساءَتي مَغْفُورةً، وَاَنْ تَهَبَ لي يَقيناً تُباشِرُ بِهِ قَلْبي، وَاِيماناً يُذْهِبُ الشَّكَّ عَنّي، وَرِضىً بِما قَسَمْتَ لي، وَآتِنا فِي الدُّنْيا حَسَنَةً وَفِي الآخِرَةِ، حَسَنَةً وَقِنا عَذابَ النّارِ الْحَريقِ، وَارْزُقْني فيها ذِكْرَكَ وَشُكْرَكَ وَالرَّغْبَةَ اِلَيْكَ وَالاِنابَةَ وَالتَّوْبَةَ والتَّوْفيقَ لِما وَفَّقْتَ لَهُ مَحَمَّداً وَآلَ مُحَمَّدٍ عَلَيْهِمُ السَّلامُ .</h6>\r\n\r\n<p>\r\n	<em>&quot;Ey geceyi bir &ouml;rt&uuml;, g&uuml;nd&uuml;z&uuml; bir ge&ccedil;im zamanı, yery&uuml;z&uuml;n&uuml; beşik ve dağları birer kazık yapan; ey Allah, ey Kahir (her şeye galip gelen); ey Allah, ey Cabb&acirc;r; ey Allah, ey duyan; ey Allah, ey yakın; ey Allah, ey (duaları) kabul eden; ya Allah, ya Allah, ya Allah! G&uuml;zel isimler, y&uuml;ce &ouml;rnekler, y&uuml;celik ve nimetler sana mahsustur. Senden, Muhammed ve Ehlibeyt&#39;ine rahmet etmeni ve bu gecede benim ismimi saadetli kimse-lerin isimleri arasına ve ruhumu şehitlerin ruhlarının yanına yerleştirmeni, iyiliğimi illiyy&icirc;n makamına (kabul derecesine) ulaştırmanı ve k&ouml;t&uuml;l&uuml;ğ&uuml;m&uuml; bağışlamanı diliyorum. Bana kalbimle b&uuml;t&uuml;nleşecek (hi&ccedil;bir zaman ondan ayrılmayacak) bir yakin, ş&uuml;pheyi benden uzaklaştıracak bir iman nasip etmeni ve bana kısmet ettiğin şeylere beni razı kılmanı istiyorum. (Allah&#39;ım!) Bize d&uuml;nyada da iyilik ver, ahirette de ve bizi ateşin yakıcı azabından koru. Bana bu gecede zikrini, ş&uuml;kr&uuml;n&uuml;, iştiyakla sana y&ouml;nelmeyi, d&ouml;n&uuml;p t&ouml;vbe etmeği nasip eyle; Muhammed ve Ehlibeyt&#39;ini (&uuml;zerlerine sel&acirc;m olsun) muvaffak kıldığın şeylere beni de muvaffak kıl.&quot;</em></p>\r\n\r\n<h3>\r\n	Yirmi Altıncı Gecenin Duası</h3>\r\n\r\n<h6 dir=\"RTL\">\r\n	يا جاعِلَ اللَّيْلِ وَالنَّهارِ آيتَيْنِ، يا مَنْ مَحا آيَةَ اللَّيْلِ وَجَعَلَ آيَةَ النَّهارِ مُبْصِرَةً لِتَبْتَغُوا فَضْلاً مِنْهُ وَرِضْواناً، يا مُفَصِّلَ كُلِّ شَيْءٍ تَفْصيلاً، يا ماجِدُ يا وَهّابُ، يا اَللهُ يا جَوادُ، يا اَللهُ يا اَللهُ يا اَللهُ، لَكَ الأَسْماءُ الْحُسْنى، وَالأَمْثالُ الْعُلْيا، وَالْكِبْرِياءُ وَالآلاءُ، اَسْأَلُكَ اَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وَآلِ مُحَمدٍ، وَاَنْ تَجْعَلَ اسْمي في هذِهِ اللَّيْلَةِ فِي السُّعَداءِ، وَرُوحي مَعَ الشُّهَداءِ وَاِحْساني في عِلِّيّينَ، وَاِساءَتي مَغْفُورَةً، وَاَنْ تَهَبَ لي يَقيناً تُباشِرُ بِهِ قَلْبي، وَاِيماناً يُذْهبُ الشَّكَّ عَنّي، وَتُرضِيَني بِما قَسَمْتَ لي، وَآتِنا فِي الدُّنْيا حَسَنَةً&nbsp; وَفِي الآخِرَةِ حَسَنةً، وَقِنا عَذابَ النَّارِ الْحَريقِ، وَارْزُقْني فيها ذِكْرَكَ وَشُكْرَكَ وَالرَّغْبَةَ اِلَيْكَ وَالاِنابَةَ وَالتَّوْبَةَ وَالتَّوْفيقَ لِما وَفَّقْتَ لَهُ مُحَمَّداً وَآلَ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَعَلَيْهِمْ.</h6>\r\n\r\n<p>\r\n	<em>Ey geceyle g&uuml;nd&uuml;z&uuml; iki &acirc;yet kılan, kendisinden fazl ve rızvan aranması i&ccedil;in gece &acirc;yetini silip g&uuml;nd&uuml;z &acirc;yetini aydınlatıcı kılan; ey her şeyi en iyi şekilde a&ccedil;ıklayan; ey şeref ve y&uuml;celik sahibi; ey karşılıksız l&uuml;tufta bulunan; ey c&ouml;mert; ya Allah, ya Allah, ya Allah! G&uuml;zel isimler, y&uuml;ce &ouml;rnekler, ululuk ve nimetler sana mahsustur. (Allah&#39;ım!) Senden Muhammed ve Ehlibeyt&#39;ine rahmet etmeni ve bu gecede benim ismimi mutlu insanların isimleri arasına ve ruhumu şehitlerin ruhlarının yanına yerleştirmeni diliyorum. İyiliğimi illiyy&icirc;n makamına y&uuml;celtmeni ve k&ouml;t&uuml;l&uuml;-ğ&uuml;m&uuml; bağışlamanı senden istiyorum. (Allah&#39;ım!) Bana, hi&ccedil;bir zaman kalbimden ayrılmayacak bir yakin, (her t&uuml;rl&uuml;) ş&uuml;pheyi benden uzaklaştıracak bir iman ver; bana kısmet ettiğin şeylere beni razı kıl; bize d&uuml;nyada da iyilik ver, ahirette de ve bizi yakıcı ateşin azabından koru; bu (gecede) bana zikrini, ş&uuml;kr&uuml;n&uuml;, iştiyakla sana y&ouml;nelmeyi, d&ouml;n&uuml;p t&ouml;vbe etmeği nasip et; Muhammed ve Ehlibeyt&#39;ini (Allah&#39;ın sal&acirc;tı onun ve onların &uuml;zerine olsun) muvaffak kıldığın şeylere beni de muvaffak kıl.&quot;</em></p>\r\n\r\n<h3>\r\n	Yirmi Yedinci Gecenin Duası</h3>\r\n\r\n<h6 dir=\"RTL\">\r\n	يا مادَّ الظِّلِّ وَلَوْ شِئْتَ لَجَعَلْتَهُ ساكِناً، وَجَعَلْتَ الشَّمْسَ عَلَيْهِ دَليلاً ثُمَّ قَبَضْتَهُ اِليْكَ قَبْضاً يَسيراً، يا ذَا الْجُودِ وَالطَّوْلِ وَالْكِبْرِياءِ وَالآلاءِ، لا اِلـٰهَ إلاّ اَنْتَ عالِمُ الْغَيْبِ وَالشَّهادَةِ الرَّحْمنُ الرَّحيمُ، لا اِلـٰهَ إلاّ اَنْتَ يا قُدُّوسُ يا سَلامُ يا مُؤْمِنُ يا مُهَيْمِنُ يا عَزيزُ ياجَبّارُ يا مُتَكبِّرُ يا اَللهُ يا خالِقُ يا بارِئُ يا مُصَوِّرُ، يا اَللهُ يا اَللهُ يا اَللهُ، لَكَ الأَسْماءُ الْحُسْنى، وَالأَمْثالُ الْعُلْيا، وَالْكِبْرِياءُ وَالآلاءُ، اَسْأَلُكَ اَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَاَنْ تَجْعَلَ اسْمي في هذِهِ اللَّيْلَةِ فِي السُّعَداءِ، وَرُوحي مَعَ الشُّهَداءِ، وَاِحْساني في عِلِّيّينَ، وَاِساءَتي مَغْفُورةً، وَاَنْ تَهَبَ لي يَقيناً تُباشِرُ بِهِ قَلْبي، وَاِيماناً يُذْهِبُ الشَّكَّ عَنّي، وَتُرِْضيَني بِما قَسَمْتَ لي، وَآتِنا فِي الدُّنْيا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنا عَذابَ النّارِ الْحَريقِ، وَارْزُقْني فيها ذِكْرَكَ وَشُكْرَكَ وَالرَّغْبَةَ اِلَيْكَ وَالاِنابَةَ وَالتَّوْبَةَ والتَّوْفيقَ لِما وَفَّقْتَ لَهُ مَحَمَّداً وَآلَ مُحَمَّدٍ صَلّى اللهُ عَلَيْهِ وَعَلَيْهِمْ.</h6>\r\n\r\n<p>\r\n	<em>Ey g&ouml;lgeyi uzatan; eğer isteseydin onu durdururdun. G&uuml;neşi ona bir delil kıldın; sonra da onu tutup kendine ağır ağır &ccedil;ektin. Ey c&ouml;mertlik, bağış, y&uuml;celik ve nimetmetlerin sahibi! Senden başka mabut yoktur; sen g&ouml;r&uuml;neni de bilirsin, g&ouml;r&uuml;nmeyeni de; Rahman ve Rahim&#39;sin; senden başka il&acirc;h yoktur; ey &ccedil;ok mukaddes; ey Sel&acirc;m (esenlik veren); ey Mu&#39;min (g&uuml;venlik veren), ey g&ouml;zetip koruyan, ey izzet sahibi, ey Cebb&acirc;r (istediğini zorla yaptırabilen); ey M&uuml;tekebbir (&ccedil;ok ulu); ey Allah, ey yaratan; ey var eden; ey (varlıkları) şekillendiren; ya Allah, ya Allah, ya Allah! G&uuml;zel isimler, y&uuml;ce &ouml;rnekler, y&uuml;celik ve nimetler sana mahsustur. (Allah&#39;ım!) Muhammed ve Ehlibeyt&#39;ine rahmet etmeni ve bu gecede benim ismimi saadetli insanların isimleri arasına ve ruhumu şehitlerin ruhlarının yanına yerleştirmeni diliyorum senden; iyiliğimi illiyy&icirc;n makamına y&uuml;kseltmeni ve k&ouml;t&uuml;l&uuml;ğ&uuml;m&uuml; bağışlamanı istiyorum. Bana, kalbimle b&uuml;t&uuml;nleşecek (ondan asla ayrılmayacak) bir yakin, (her t&uuml;rl&uuml;) ş&uuml;pheyi benden uzaklaştıracak bir iman ver. (Allah&#39;ım!) Bana kısmet ettiğin şeylere beni razı kıl; d&uuml;nyada da bize iyilik ver, &acirc;hirette de ve bizi ateşin yakıcı azabından koru. Bu (gece) zikrini, ş&uuml;kr&uuml;n&uuml;, iştiyakla sana y&ouml;nelmeyi, d&ouml;n&uuml;p t&ouml;vbe etmeği bana nasip eyle; Muhammed ve Ehlibeyt&#39;ini (Allah&#39;ın sal&acirc;tı onun ve onların &uuml;zerine olsun) muvaffak kıldığın şeylere beni de muvaffak kıl.&quot;</em></p>\r\n\r\n<h3>\r\n	Yirmi Sekizinci Gecenin Duası</h3>\r\n\r\n<h6 dir=\"RTL\">\r\n	يا خازِنَ اللَّيْلِ فِى الْهَواءِ، وَخازِنَ النُّورِ فِى السَّماءِ، وَمانِعَ السَّماءِ أَنْ تَقَعَ عَلَى الأَرْضِ إلاّ بِاِذْنِهِ وَحابِسَهُما اَنْ تَزُولا، يا عَليمُ يا عَظيمُ، يا غَفُورُ يا دائِمُ، يا اَللهُ يا وارِثُ، يا باعِثَ مَنْ فِي الْقُبُورِ، يا اَللهُ يا اَللهُ يا اَللهُ، لَكَ الأَسْماءُ الْحُسْنى، وَالأَمْثالُ الْعُلْيا، وَالْكِبْرِياءُ وَالآلاءُ، اَسْأَلُكَ اَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَاَنْ تَجْعَلَ اسْمي في هذِهِ اللَّيْلَةِ فِي السُّعَداءِ، وَرُوحي مَعَ الشُّهَداءِ، وَاِحْساني في عِلِّيّينَ، وَاِساءَتي مَغْفُورةً، وَاَنْ تَهَبَ لي يَقيناً تُباشِرُ بِهِ قَلْبي وَاِيماناً يُذْهِبُ الشَّكَّ عَنّي، وَتُرِْضيَني بِما قَسَمْتَ لي، وَآتِنا فِي الدُّنْيا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنا عَذابَ النّارِ الْحَريقِ، وَارْزُقْني فيها ذِكْرَكَ وَشُكْرَكَ وَالرَّغْبَةَ اِلَيْكَ وَالاِنابَةَ وَالتَّوْبَةَ والتَّوْفيقَ لِما وَفَّقْتَ لَهُ مَحَمَّداً وَآلَ مُحَمَّدٍ صَلّى اللهُ عَلَيْهِ وَعَلَيْهِمْ.</h6>\r\n\r\n<p>\r\n	<em>&quot;Ey geceyi havada ve ışığı g&ouml;ky&uuml;z&uuml;nde tutan; izni olmadan g&ouml;ky&uuml;z&uuml;n&uuml;n yere d&uuml;şmesine engel olan ve yerle g&ouml;ğ&uuml;n yok olmasını &ouml;nleyen; ey (her şeyi) bilen; ey azamet sahibi; ey bağışlayan; ey ebedi, ey Allah; ey (her şeyin ardından hayatına devam edip yaratıkların) v&acirc;risi olan; ey kabirlerde yatan (insan)ları (diriltip) ayağa kaldıran. Ya Allah, ya Allah, ya Allah! G&uuml;zel isimler, y&uuml;ce &ouml;rnekler, kibriyalık ve nimetler sana mahsustur. (Allah&#39;ım!) Muhammed ve Ehlibeyt&#39;ine rahmet etmeni ve bu gecede benim ismimi mutlu insanların isimleri arasına ve ruhumu şehitlerin ruhlarının yanına yerleştirmeni, iyiliğimi illiyy&icirc;n makamına y&uuml;k-seltmeni ve g&uuml;nahımı bağışlamanı diliyorum senden. (Allah&#39;ım!) Bana, kalbimle b&uuml;t&uuml;nleşecek (ondan asla ayrılmayacak) bir yakin, (her t&uuml;rl&uuml;) ş&uuml;pheyi benden uzaklaştıracak bir iman ver. Bana kısmet ettiğin şeylere razı kıl beni; bize d&uuml;nyada da iyilik ver, ahirette de ve bizi ateşin yakıcı azabından koru. Bu (gecede) bana zikrini, ş&uuml;kr&uuml;n&uuml;, şevkle sana y&ouml;nelmeği; d&ouml;n&uuml;p t&ouml;vbe etmeyi nasip eyle. Muhammed ve Ehlibeyt&#39;ini (Allah&#39;ın sal&acirc;tı onun ve onların &uuml;zerine olsun) muvaffak kıldığın şeylere beni de muvaffak kıl.&quot;</em></p>\r\n\r\n<h3>\r\n	Yirmi Dokuzuncu Gecenin Duası</h3>\r\n\r\n<h6 dir=\"RTL\">\r\n	يا مُكَوِّرَ اللَّيْلِ عَلَى النَّهارِ، وَمُكَوِّرَ النَّهارِ عَلَى اللَّيْلِ، يا عَليمُ يا حَكيمُ يا رَبَّ الاَرْبابِ وَسَيِّدَ الساداتِ، لا اِلـٰهَ إلاّ اَنْتَ يا اَقْرَبَ اِلَيَّ مِنْ حَبْلِ الْوَريدِ، يا اَللهُ يا اَللهُ يا اَللهُ، لَكَ الأَسْماءُ الْحُسْنى، وَالأَمْثالُ الْعُلْيا، وَالْكِبْرِياءُ وَالآلاءُ اَسْأَلُكَ اَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَاَنْ تَجْعَلَ اسْمي في هذِهِ اللَّيْلَةِ فِي السُّعَداءِ، وَرُوحي مَعَ الشُّهَداءِ، وَاِحْساني في عِلِّيّينَ، وَاِساءَتي مَغْفُورةً، وَاَنْ تَهَبَ لي يَقيناً تُباشِرُ بِهِ قَلْبي، وَايماناً يُذْهِبُ الشَّكَّ عَنّي، وَتُرِْضيَني بِما قَسَمْتَ لي، وَآتِنا فِي الدُّنْيا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً، وَقِنا عَذابَ النّارِ الْحَريقِ، وَارْزُقْني فيها ذِكْرَكَ وَشُكْرَكَ وَالرَّغْبَةَ اِلَيْكَ وَالاِنابَةَ وَالتَّوْبَةَ والتَّوْفيقَ لِما وَفَّقْتَ لَهُ مَحَمَّداً وَآلَ مُحَمَّدٍ صَلّى اللهُ عَلَيْهِ وَعَلَيْهِمْ.</h6>\r\n\r\n<p>\r\n	<em>&quot;Ey geceyi g&uuml;nd&uuml;z&uuml;n &uuml;st&uuml;ne, g&uuml;nd&uuml;z&uuml; de, gecenin &uuml;st&uuml;ne sarıp &ouml;rten; ey (her şeyi) bilen; ey hikmet sahibi; ey padişahlar padişahı; ey efendiler efendisi! Senden başka il&acirc;h yoktur; ey şah damarımdan bana daha yakın olan. Ya Allah, ya Allah, ya Allah! G&uuml;zel isimler, y&uuml;ce &ouml;rnek-ler, y&uuml;celik ve nimetler sana mahsustur. (Allah&#39;ım!) Senden, Muhammed ve Ehlibeyt&#39;ine rahmet etmeni, bu gecede benim ismimi mutlu insanların isimleri arasına ve ruhumu şehidlerin ruhlarının yanına yerleştirmeni diliyorum; iyiliğimi illiyy&icirc;n makamına ulaştırmanı ve k&ouml;t&uuml;l&uuml;ğ&uuml;m&uuml; bağışla-manı istiyorum senden. (Allah&#39;ım!) Bana, kalbimle b&uuml;t&uuml;nleşecek (asla ondan ayrılmayacak) bir yakin ve (her t&uuml;rl&uuml;) ş&uuml;pheyi benden uzaklaştı-racak bir iman ver. (Allah&#39;ım!) Bana kısmet ettiğin şeylere beni razı kıl; bize d&uuml;nyada da iyilik ver, ahirette de ve bizi ateşin yakıcı azabından koru. Bu (gece) de zikrini, ş&uuml;kr&uuml;n&uuml;, şevkle sana y&ouml;nelmeği; d&ouml;n&uuml;ş yapıp t&ouml;vbe etmeği bana nasip eyle. Muhammed ve Ehlibeyt&#39;ini (Allah&#39;ın sal&acirc;tı onun ve onların &uuml;zerine olsun) muvaffak kıldığın şeylere, beni de muvaf-fak kıl.&quot;</em></p>\r\n\r\n<h3>\r\n	Otuzuncu Gecenin Duası</h3>\r\n\r\n<h6 dir=\"RTL\">\r\n	الْحَمْدُ للهِ لا شَريكَ لَهُ، الْحَمْدُ للهِ كَما يَنْبَغي لِكَرَمِ وَجْهِهِ وَعِزِّ جَلالِهِ وَكَما هُوَ اَهْلُهُ، يا قُدُّوسُ يا نُورُ يا نُورَ الْقُدْسِ، يا سُبُّوحُ يا مُنْتَهى التَّسْبيحِ، يا رَحْمـنُ يا فاعِلَ الرَّحْمَةِ، يا اللهُ يا عَليمُ يا كَبيرُ، يا اَللهُ يا لَطيفُ يا جَليلُ، يا اَللهُ يا سَميعُ يا بَصيرُ، يا اَللهُ يا اَللهُ يا اَللهُ، لَكَ الأَسْماءُ الْحُسْنى، وَالأَمْثالُ الْعُلْيا، وَالْكِبْرِياءُ وَالآلاءُ، اَسْأَلُكَ اَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وَاَهْلِ بَيْتِهِ، وَاَنْ تَجْعَلَ اسْمي في هذِهِ اللَّيْلَةِ فِي السُّعَداءِ، وَرُوحي مَعَ الشُّهَداءِ، وَاِحْساني في عِلِّيّينَ، وَاِساءَتي مَغْفُورةً، وَاَنْ تَهَبَ لي يَقيناً تُباشِرُ بِهِ قَلْبي، وَايماناً يُذْهِبُ الشَّكَّ عَنّي، وَتُرِْضيَني بِما قَسَمْتَ لي، وَآتِنا فِي الدُّنْيا حَسَنَةً وَفِى الآخِرَةِ حَسَنَةً، وَقِنا عَذابَ النّارِ الْحَريقِ، وَارْزُقْني فيها ذِكْرَكَ وَشُكْرَكَ وَالرَّغْبَةَ اِلَيْكَ وَالاِنابَةَ وَالتَّوْبَةَ والتَّوْفيقَ لِما وَفَّقْتَ لَهُ مَحَمَّداً وَآلَ مُحَمَّدٍ صَلّى اللهُ عَلَيْهِ وَعَلَيْهِمْ .</h6>\r\n\r\n<p>\r\n	<em>&quot;Hamd, ortağı olmayan Allah&#39;a mahsustur. Kerim Vech&#39;ine, izzetli celaline ve zat-ı mukaddesine yakışır şekilde Allah&#39;a hamdolsun. Ey &ccedil;ok mukaddes, ey nur; ey kudsiyet nuru; ey (her kusurdan) m&uuml;nezzeh, ey tenzihin en son merhalesine layık, ey Rahman; ey rahmeti icat eden, ey Allah, ey (her şeyi) bilen; ey y&uuml;ce, ey Allah; ey Latif; ey y&uuml;ce; ey Allah; ey duyan; ey g&ouml;ren! Ya Allah, ya Allah, ya Allah! G&uuml;zel isimler, y&uuml;ce &ouml;rnekler, y&uuml;celik ve nimetler sana mahsustur. (Allah&#39;ım!) Muhammed ve Ehlibeyt&#39;ine rahmet etmeni ve bu gece benim ismimi saadetli kimselerin isimleri arasına ve ruhumu şehitlerin ruhlarının yanına yerleştirmeni diliyorum senden. (Allah&#39;ım!) İyiliğimi illiyy&icirc;n makamına ulaştırmanı, k&ouml;t&uuml;l&uuml;ğ&uuml;m&uuml; bağışlamanı istiyorum senden. (Ya Rabbi!) Bana, kalbimle b&uuml;t&uuml;nleşecek (asla ondan ayrılmayacak) bir yakin; (her t&uuml;rl&uuml;) ş&uuml;pheyi benden uzaklaştıracak bir iman ver. (Allah&#39;ım!) Bana kısmet ettiğin şeylere beni razı kıl; d&uuml;nyada da bize iyilik ver, ahirette de ve bizi yakıcı ateşin azabından koru. Bu (gece) bana zikrini, ş&uuml;kr&uuml;n&uuml;, şevkle sana y&ouml;nelmeyi, d&ouml;n&uuml;ş yapıp t&ouml;vbe etmeyi nasip eyle. Muhammed ve Ehlibeyt&#39;ini (Allah&#39;ın sal&acirc;tı onun ve onların &uuml;zerine olsun) muvaffak kıldığın şeylere beni de muvaffak kıl.&quot;</em></p>\r\n\r\n<h3>\r\n	Yirmi Birinci Gecenin &Ouml;zel Amelleri</h3>\r\n\r\n<p>\r\n	Merhum Kef&#39;em&icirc; Seyyid İbn B&acirc;k&icirc;&#39;den naklen yirmi birinci gecede okunması i&ccedil;in şu duayı da rivayet etmiştir:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ صَلِّ عَلى مُحَمَّد، وَآلِ مُحَمَّد وَاقْسِمْ لي حِلْماً يَسُدُّ عَنّي بابَ الْجَهْلِ، وَهُدىً تَمُنُّ بِهِ عَلَيَّ مِنْ كُلِّ ضَلالَةٍ، وَغِنىً تَسُدُّ بِهِ عَنّي بابَ كُلِّ فَقْرٍ، وَقُوَّةً تَرُدُّ بِها عَنّي كُلَّ ضَعْفٍ، وَعِزّاً تُكْرِمُني بِهِ عَنْ كُلِّ ذُلٍّ، وَرِفْعَةً تَرْفَعُني بِها عَنْ كُلِّ ضَعَةٍ، وَاَمْناً تَرُدُّ بِهِ عَنّي كُلَّ خَوْفٍ، وَعافِيَةً تَسْتُرُني بِها عَنْ كُلِّ بَلاءٍ، وَعِلْماً تَفْتَحُ لي بِهِ كُلَّ يَقينٍ، وَيَقيناً تُذْهِبُ بِهِ عَنّي كُلَّ شَكٍّ، وَدُعاءً تَبْسُطُ لي بِهِ الاِجابَةَ في هذِهِ اللَّيْلَةِ، وَفي هذِهِ السّاعَةِ، السّاعَةَ السّاعَةَ السّاعَةَ يا كَريمُ، وَخَوْفاً تَنْشُرُ لي بِهِ كُلَّ رَحْمَةٍ، وَعِصْمَةً تَحُولُ بِها بَيْني وَبَيْنَ الذُّنُوبِ، حَتّى اُفْلِحَ بِها عِنْدَ الْمَعْصُومُينَ عِنْدَكَ، بِرَحْمَتِكَ يا اَرْحَمَ الرّاحِمينَ.</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım! Muhammed ve Ehlibeyt&#39;ine rahmet eyle ve bana, cahilliğin kapısını (y&uuml;z&uuml;me) kapatacak hilim, beni her t&uuml;rl&uuml; sapıklıktan koruyacağın bir hidayet, y&uuml;z&uuml;me fakirliklerin kapısını kapatacağın bir zenginlik, benden g&uuml;&ccedil;s&uuml;zl&uuml;kleri gidereceğin bir kuvvet, beni her t&uuml;rl&uuml; zilletten kurtarıp y&uuml;celteceğin bir izzet, beni her t&uuml;rl&uuml; aşağılıktan kurtaracağın bir &uuml;st&uuml;nl&uuml;k, benden her t&uuml;rl&uuml; korkuyu gidereceğin bir emniyet, beni her &ccedil;eşit beladan alıkoyacağın bir afiyet, y&uuml;z&uuml;me her &ccedil;eşit yakin (kapısını) a&ccedil;acağın bir ilim, benden her &ccedil;eşit ş&uuml;pheyi uzaklaş-tıracak bir yakin ver ve bana icabet (duaların kabul olması) (kapısını) a&ccedil;acak bir dua nasip et; bu gece, şu an, şimdi, şimdi, şimdi; ey kerem sahibi (Allah)! Yine bana katında masum olanların huzurunda kurtuluşa ermem i&ccedil;in, hakkımda her rahmete vesile kılacağın bir korku ve g&uuml;nahla aramda engel kılacağın bir korunma nasip et. Rahmetin hakkına ey merhametlilerin en merhametlisi!&quot;</em></p>\r\n\r\n<p>\r\n	Ş&ouml;yle rivayet edilmiştir: Hamm&acirc;d b. Osman ramazan ayının yirmi birinci gecesi İmam Cafer Sadık&#39;ın (a.s) yanına gittiği zaman İmam (a.s), <em>&#39;Ey Hamm&acirc;d, gus&uuml;l etmiş misin?&#39;</em> diye sordu. Hammad, &#39;Evet, canım sana feda!&#39; diye cevap verdi. İmam (a.s) bir hasır istedi ve Ham-mad&#39;ı yanına &ccedil;ağırarak namaza durdu. B&ouml;ylece bir m&uuml;ddet İmam&#39;la (a.s) birlikte namaz kıldılar. Ve bilahare namazlarımızı bitirdiler. Sonra İmam (a.s) dua etmeye başladı; Hammad da &#39;Amin!&#39; diyordu. Bu durum şafak atıncaya kadar devam etti; sonra İmam (a.s) hizmet&ccedil;i-lerinden bazılarını da &ccedil;ağırdı. İmam &ouml;ne ge&ccedil;ti; ezan ve kamet okudu ve birlikte sabah namazını kıldılar. Birinci rek&acirc;tta F&acirc;tiha, Kadir, ikinci rek&acirc;tta ise F&acirc;tiha ve İhl&acirc;s Surelerini okudu.</p>\r\n\r\n<p>\r\n	Hak Te&acirc;l&acirc;&#39;ya, tesbih, tahmid, takdis, sena ve Resulullah&#39;a sal&acirc;t u selamdan ve b&uuml;t&uuml;n m&uuml;minlere ve M&uuml;sl&uuml;manlara dua ettikten sonra, İmam (a.s) uzun bir zaman secdeye kapandı ve ben onun nefesinden başka bir şey duyulmuyordu. Sonra &quot;el-İkbal&quot; kitabındaki şu duayı sonuna kadar okudu: <strong>&quot;La ilahe illa ent; mukallibe&#39;l-kulub-i ve&#39;l-ebsar&hellip;&quot;</strong></p>\r\n\r\n<p>\r\n	Merhum Kuleyn&icirc;&#39;nin nakline g&ouml;re İmam B&acirc;kır (a.s) 21. ve 23. gece-ler olduğunda, gece yarısına kadar dua eder, ondan sonra da namaza dururdu. Ramazan ayının son on g&uuml;n&uuml;nde her gece gusletmek m&uuml;ste-haptır. Resulullah&#39;ın (s.a.a) ramazan ayının son on g&uuml;n&uuml;nde her gece guslettiği rivayet edilmiştir. Bu on g&uuml;nde i&#39;tikaf etmek m&uuml;stehaptır ve &ccedil;ok fazileti vardır; i&#39;tikaf i&ccedil;in en faziletli g&uuml;nler bu g&uuml;nlerdir ve sevabının iki hac ve iki umreye bedel olduğu rivayet edilmiştir. Yine Resulullah&#39;ın (s.a.a) bu on g&uuml;nde mescitte i&#39;tikaf ettiği ve yatağını top-layıp ibadete meşgul olduğu rivayet edilmiştir.</p>\r\n\r\n<p>\r\n	Bu gecenin (21. gecenin) bir başka hususiyeti de, Emir&uuml;&#39;l-M&uuml;minin Hz. Ali&#39;nin (a.s) Hicret&#39;in 40. yılında, ramazan ayının 19. gecesinde yaralanıp bu gecede şehadete erişmesidir. Rivayetlerde ş&ouml;yle nakledilmiştir: <em>&quot;O gece, Hz. H&uuml;seyin&#39;in (a.s) şehadetinde olduğu gibi kaldırılan her taşın altında taze kan g&ouml;r&uuml;ld&uuml;.&quot; </em></p>\r\n\r\n<p>\r\n	Evet, bu gecede &Acirc;l-i Muhammed&#39;in (a.s) ve dostlarının h&uuml;z&uuml;nleri yenilenmektedir. Bu y&uuml;zden Merhum Şeyh M&uuml;fid ş&ouml;yle demiştir:</p>\r\n\r\n<p>\r\n	Muhammed ve &Acirc;l-i Muhammed&#39;e &ccedil;ok salav&acirc;t getirin ve &Acirc;l-i Mu-hammed&#39;e zulmedenleri ve Emir&uuml;&#39;l-M&uuml;minin&#39;in (a.s) katilini lanetle-yin.</p>\r\n\r\n<p>\r\n	Ramazan ayının yirmi birinci g&uuml;n&uuml; Emir&uuml;&#39;l-M&uuml;minin&#39;in (a.s) şeha-det g&uuml;n&uuml; olduğu i&ccedil;in Hz. Ali&#39;yi (a.s) ziyaret etmek ve bug&uuml;nde Hazreti ziyaret etme konumunda olan Hızır&#39;ın (a.s) s&ouml;ylediği s&ouml;zleri dile getirmek uygundur.</p>\r\n\r\n<h3>\r\n	Yirmi &Uuml;&ccedil;&uuml;nc&uuml; Gecenin &Ouml;zel Amelleri</h3>\r\n\r\n<p>\r\n	<em>&quot;Hediyyetu&#39;z-Zair&quot;</em> kitabında ş&ouml;yle ge&ccedil;er: Bu gece diğer iki geceden (19. ve 21. gecelerden) daha faziletlidir. Bir&ccedil;ok hadisten, bu gecenin Kadir gecesi olduğu anlaşılmaktadır. Bu gecede b&uuml;t&uuml;n işler hikmete uygun olarak takdir edilir. Bu gecenin zikrettiğimiz m&uuml;şterek amellerin yanı sıra bir&ccedil;ok &ouml;zel amelleri de vardır:</p>\r\n\r\n<p>\r\n	1- Ankeb&ucirc;t ve R&ucirc;m surelerini okumak. İmam Cafer-i Sadık&#39;tan (a.s) ş&ouml;yle rivayet edilmiştir: <em>&quot;Bu iki sureyi bu gecede okuyan kimse, cennet ehlinden olur.&quot;</em></p>\r\n\r\n<p>\r\n	2- Duh&acirc;n Suresini okumak.</p>\r\n\r\n<p>\r\n	3- Bin defa Kadir Suresini okumak.</p>\r\n\r\n<p>\r\n	4- Bu gecede hatta her zaman Allah&#39;a hamd u senadan sonra Hz. İmam Zaman (Mehdi a.s) hakkında nakledilen şu duayı okumak s&uuml;nnettir:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ كُنْ لِوَلِيِّكَ...</h6>\r\n\r\n<p>\r\n	Bu duayı, ramazan ayını son on g&uuml;n&uuml;n&uuml;n dualarını zikrederken, yirmi &uuml;&ccedil;&uuml;nc&uuml; g&uuml;n&uuml;n duasından sonra kaydettik.</p>\r\n\r\n<p>\r\n	5- Şu duayı okumak:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ امْدُدْ لي في عُمْري، وَاَوْسِعْ لي في رِزْقي، وَاَصِحَّ لي جِسْمي، وَبَلِّغْني اَمَلي، وَاِنْ كُنْتُ مِنَ الأَشْقِياءِ فَاْمُحني مِنَ الأَشْقِياءِ، وَاْكتُبْني مِنَ السُّعَداءِ، فَاِنَّكَ قُلْتَ في كِتابِكَ الْمُنْزَلِ عَلى&nbsp;نَبِيِّكَ الْمُرْسَلِ صَلَوتُكَ عَلَيْهِ وَآلِهِ:(يَمْحُو اللهُ ما يَشاءُ وَيُثْبِتُ وَعِنْدَهُ اُمُّ الْكِتابِ).</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım! &Ouml;mr&uuml;m&uuml; uzun ve rızkımı bol et. Cismimi sıhhatli tut; beni arzuma ulaştır. (Yaptığım amellerden dolayı) bedbaht insanlardan olmuş isem, beni bedbahtların arasından silip, mesut insanların arasına yaz. Ş&uuml;phesiz sen g&ouml;nderdiğin Peygamber&#39;e (sal&acirc;vatın onun ve Ehlibeyt&#39;inin &uuml;zerine olsun) indirdiğin kitabında ş&ouml;yle buyurmuşsun: <strong>Allah istediğini siler, istediğini sabit bırakır; ana kitap ise O&#39;nun indindedir.&quot;</strong></em></p>\r\n\r\n<p>\r\n	6- Ve şu duayı okumak:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اجْعَلْ فيـما تَقْضي وَفيـما تُقَدِّرُ مِنَ الأَمْرِ الَْمحْتُومِ، وَفيـما تَفْرُقُ مِنَ الأَمْرِ الْحَكيمِ في لَيْلَةِ الْقَدْرِ، مِنَ الْقَضاءِ الَّذي لا يُردُّ وَلا يُبَدَّلُ اَنْ تَكْتُبَني مِنْ حُجّاجِ بَيْتِكَ الْحَرامِ في عامي هذا الْمَبْرُورِ حَجُّهُمْ الْمَشْكُورِ سَعْيُهُمُ، الْمَغْفُورِ ذُنُوبُهُمُ، الْمُكَفَّرِ عَنْهُمْ سَيِّئاتُهُمْ، وَاجْعَلْ فيـما تَقْضي وَتُقَدِّرُ اَنْ تُطيلَ عُمْري وَتُوَسِّعَ لي في رِزْقي.</h6>\r\n\r\n<p>\r\n	<em>&nbsp;&quot;Allah&#39;ım! Kadir gecesinde h&uuml;kmedip mukadder buyurduğun ve hikmet &uuml;zere kararlaştırdığın, değişmeyen, d&ouml;n&uuml;ş&uuml; olmayan h&uuml;k&uuml;mlerin arasında, beni de hacları kabul olan, &ccedil;abalarının karşılığı verilen, g&uuml;nah-ları affedilen ve k&ouml;t&uuml;l&uuml;klerinin &uuml;st&uuml; &ouml;rt&uuml;len, Beyt&uuml;&#39;l-Haram&#39;ının hacıların-dan yaz. &Ouml;mr&uuml;m&uuml;n uzamasını ve rızkımın &ccedil;oğalmasını mukadder buyur.&quot;</em></p>\r\n\r\n<p>\r\n	7- Merhum Seyyid&#39;in <em>&quot;el-İkb&acirc;l&quot;</em> kitabında naklettiği şu dua da bu gecede okunur:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	يا باطِناً في ظُهُورِهِ، وَيا ظاهِراً في بُطُونِهِ وَيا باطِناً لَيْسَ يَخْفى، وَيا ظاهِراً لَيْسَ يُرى، يا مَوْصُوفاً لا يَبْلُغُ بِكَيْنُونَتِهِ مَوْصُوفٌ وَلا حَدٌّ مَحْدُودٌ، وَيا غائِباً غَيْرَ مَفْقُود، وَيا شاهِداً غَيْرَ مَشْهُود، يُطْلَبُ فَيُصابُ، وَلَمْ يَخْلُ مِنْهُ السَّماواتُ وَالأَرْضِ وَمابَيْنَهُما طَرْفَةَ عَيْن، لا يُدْرَكُ بِكَيْفٍ وَلا يُؤَيَّنُ بِاَيْنٍ وَلا بِحَيْث، اَنْتَ نُورُ النُّورِ وَرَبَّ الأَرْبابِ، اَحَطْتَ بِجَميعِ الاُمُورِ، سُبْحانَ مَنْ لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّميعُ الْبَصيرُ سُبْحانَ مَنْ هُوَ هكَذا وَلا هكَذا غَيْرُهُ.</h6>\r\n\r\n<p>\r\n	<em>&quot;Ey aşik&acirc;r olduğu h&acirc;lde gizli ve ey gizli olduğu h&acirc;lde aşik&acirc;r olan; ey g&ouml;r&uuml;nmemesine rağmen gizli olmayan ve ey aşik&acirc;r olmasına rağmen g&ouml;r&uuml;nmeyen; ey zatının k&uuml;nh&uuml;ne hi&ccedil;bir vasıfla, hi&ccedil;bir tarif ve (medihle) varılamayan; ey g&ouml;zden kayıp olduğu h&acirc;lde hazır bulunan; hazır olduğu h&acirc;lde g&ouml;r&uuml;nmeyen; arandığında bulunan; g&ouml;klerden, yerden ve (bu ikisinin) arasından bir an dahi kaybolmayan; belli bir keyfiyetle algılan-mayan ve herhangi bir mek&acirc;nda veya y&ouml;nde yer tutmayan (Rabbim)! Sen nurun nurusun; efendilerin efendisisin; her şeyi kuşatmışsın. M&uuml;nez-zehtir misli olamayan, duyan ve g&ouml;ren (Allah).&quot;</em></p>\r\n\r\n<p>\r\n	Duanın ardından da hacetlerinizi dileyin.</p>\r\n\r\n<p>\r\n	8- Gecenin başında olduğu gibi sonunda da gusletmek, bu geceye has bir ameldir.</p>\r\n\r\n<p>\r\n	Bu gecede gusletmek, bu gecede uyanık kalıp ibadetle ge&ccedil;irmek, İmam H&uuml;seyin&#39;i (a.s) ziyaret etmek ve y&uuml;z rekat namaz kılmak &ccedil;ok&nbsp; faziletli olup &ouml;nemle vurgulanmıştır.</p>\r\n\r\n<p>\r\n	Merhum Şeyh Tus&icirc;, <em>&quot;Tehzib&quot;</em> kitabında Ebu Basir&#39;den ş&ouml;yle rivayet etmiştir:</p>\r\n\r\n<p>\r\n	İmam Sadık (a.s) bana ş&ouml;yle buyurdu: <em>&quot;Kadir gecesi olması &uuml;mit edilen (şu gecede) y&uuml;z rek&acirc;t namaz kılarak her rek&acirc;tta F&acirc;tiha&#39;dan sonra on defa İhl&acirc;s Suresi&#39;ni oku.&quot;</em> Ben, &quot;Canım sana feda olsun, bu namazları ayak&uuml;st&uuml; kılamaz isem ne yapayım?&quot; dediğimde, <em>&quot;Oturarak kıl.&quot;</em> buyurdu. &quot;Buna da g&uuml;c&uuml;m yetmez ise, ne yapayım?!&quot; diye sordu-ğumda ise, <em>&quot;Ya</em><em>tağına uzandığın h&acirc;lde kılmaya &ccedil;alış.&quot;</em> buyurdu.</p>\r\n\r\n<p>\r\n	<em>&quot;De&acirc;im&uuml;&#39;l-İsl&acirc;m&quot;</em> kitabında ş&ouml;yle rivayet eder:</p>\r\n\r\n<p>\r\n	&quot;Ramazan ayının son on g&uuml;n&uuml; olduğunda, Resulullah (s.a.a) yatağını d&uuml;rer, ibadet i&ccedil;in kemerini sıklardı. Yirmi &uuml;&ccedil;&uuml;nc&uuml; gece aile fertlerini uyandırır ve uyuyanların y&uuml;z&uuml;ne su serperdi.&quot;</p>\r\n\r\n<p>\r\n	Hz. F&acirc;tıma (a.s) bu gecede aile fertlerinin uyumasına izin vermezdi. Bunu da onlara az yemek vermek ve g&uuml;nd&uuml;zler uyumakla sağlamaya &ccedil;alışır ve ş&ouml;yle buyururdu: <em>&quot;Asıl mahrum ve yoksun kimse, bu gecenin hayrından yoksun kalan kimsedir.&quot;</em></p>\r\n\r\n<p>\r\n	Rivayet edildiğine g&ouml;re İmam Cafer Sadık (a.s) bir ara şiddetli bir şekilde hastalanmıştı. Buna rağmen ramazan ayının 23. gecesi oldu-ğunda akrabalarından kendisini camiye g&ouml;t&uuml;rmelerini istedi ve o gece sabaha kadar camide kaldı!</p>\r\n\r\n<p>\r\n	Merhum All&acirc;me Meclis&icirc; ş&ouml;yle demiştir: &quot;Bu gecede Kur&#39;&acirc;n&#39;ı m&uuml;mk&uuml;n mertebe &ccedil;ok okumaya ve &quot;Sahife-i Seccadiye&quot;nin dualarını, &ouml;zellikle <em>&quot;Mekarimu&#39;l-Ahlak&quot;</em> duasını ve t&ouml;vbe duasını okumaya ve amelleri yapmaya &ouml;zen g&ouml;sterin.&quot;</p>\r\n\r\n<p>\r\n	Hatırlatma: Kadir gecesinin g&uuml;nd&uuml;z&uuml; de gecesi gibi değerlidir ve o g&uuml;nde Kur&#39;&acirc;n okumak, dua ve ibadetle meşgul olmak iyidir; &ccedil;&uuml;nk&uuml; hadislerde Kadir gecesinin g&uuml;nd&uuml;z&uuml;n&uuml;n de gecesi gibi faziletli olduğu ge&ccedil;mektedir.</p>\r\n\r\n<h3>\r\n	Yirmi Yedinci Gecenin &Ouml;zel Amelleri</h3>\r\n\r\n<p>\r\n	Bu gece i&ccedil;in &ouml;zellikle gus&uuml;l rivayet edilmiştir.</p>\r\n\r\n<p>\r\n	Yine bir rivayette İmam Zeyn&uuml;labidin&#39;in (a.s) bu gecenin başından sonuna kadar şu duayı sık sık okuduğu nakledilmiştir:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ ارْزُقْني التَّجافِيَ عَنْ دارِ الغُرُورِ، وَالاِنابَةَ اِلى دارِ الْخُلُودِ، وَالاسْتِعْدادَ لِلْمَوْتِ قَبْلَ حُلُولِ الْفَوْتِ.</h6>\r\n\r\n<p>\r\n	<em>&quot;Ey Allah! Gurur ve aldatılış evinden (d&uuml;nyadan, kalben) uzaklaş-mayı ve ebediyet evine y&ouml;nelmeyi ve vakit ge&ccedil;meden &ouml;l&uuml;me hazırlan-mayı bana nasip buyur.&quot;</em></p>\r\n\r\n<h3>\r\n	Son Gecenin Amelleri</h3>\r\n\r\n<p>\r\n	&Ccedil;ok m&uuml;barek olan bu gece i&ccedil;in de bir&ccedil;ok amel rivayet edilmiştir:</p>\r\n\r\n<p>\r\n	1- Gusletmek.</p>\r\n\r\n<p>\r\n	2- İmam H&uuml;seyin&#39;in (a.s) ziyareti.</p>\r\n\r\n<p>\r\n	3- En&#39;am, Kehf ve Yasin surelerini okumak ve y&uuml;z defa: <strong>&quot;Esteğ-firullahe rabbi ve et&ucirc;bu ileyhi&quot;</strong> s&ouml;ylemek.</p>\r\n\r\n<p>\r\n	4- Merhum Şeyh Kuleyn&icirc;&#39;nin İmam Cafer Sadıktan (a.s) naklettiği şu duayı okumak:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ هذا شَهْرُ رَمَضانَ الَّذي اَنْزَلْتَ فيهِ الْقُرْآنَ، وَقَدْ تَصَرَّمَ وَاَعُوذُ بِوَجْهِكَ الْكَريمِ يا رَبِّ أنْ يَطْلُعَ الْفَجْرُ مِنْ لَيْلَتي هذِهِ، اَوْ يَتَصَرَّمَ شَهْرُ رَمَضانَ وَلَكَ قِبَلي تَبِعَةٌ اَوْ ذَنْبٌ تُريدُ اَنْ تُعَذِّبَني بِهِ يَوْمَ اَلْقاكَ.</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım! İşte bu, Kur&#39;&acirc;n&#39;ı indirdiğin ramazan ayıdır. Ve bitmek &uuml;zeredir. Ya Rabbi, bu gecem sabah olur veya ramazan ayı biter de, hen&uuml;z boynumda sana karşı bir vebal ve kıyamet g&uuml;n&uuml;nde beni kendi-siyle azap edeceğin bir g&uuml;nah kalırsa, bundan Kerim Vech&#39;ine sığınırım.&quot;</em></p>\r\n\r\n<p>\r\n	5- Ramazan ayını yirmi &uuml;&ccedil;&uuml;nc&uuml; gecesinin amellerinde ge&ccedil;en şu duayı okumak:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	&laquo;يا مُدَبِّرَ الاُمُورِ...&raquo;</h6>\r\n\r\n<p>\r\n	6- Şeyh Kuleyn&icirc;, Şeyh Saduk, Şeyh Mufid, Şeyh Tus&icirc; ve Seyyid İbn Tavus&#39;un (r.a) naklettikleri veda dualarını okuyarak ramazan ayı ile vedalaşmak. Bu duaların en iyisi <em>&quot;Sahife-i Seccadiye&quot;</em>nin 45. duasıdır. Seyyid İbn Tavus İmam Cafer Sadık&#39;tan (a.s) ramazan ayının son gecesinde bu aya şu c&uuml;mlelerle veda ettiğini rivayet etmiştir:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ لا تَجْعَلْهُ آخرَ الْعَهْدِ مِنْ صِيامي لِشَهْرِ رَمَضانَ وَاَعُوذُ بِكَ اَنْ يَطْلُعَ فَجرُ هذِهِ اللَّيْلَةِ إلاّ وَقَد غَفَرْتَ لي.</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım! Bu orucumu, ramazan ayında tuttuğum son orucum kılma. (Ya Rabbi!) Bu gecem sabah oluncaya kadar beni bağışlamanı diler, (aksinin olmasından) sana sığınırım.&quot;</em></p>\r\n\r\n<p>\r\n	Kim ramazan ayının son gecesinde bu ay ile vedalaşarak şu duayı okursa Allah Teala, sabah olmadan onu bağışlar ve ona t&ouml;vbe etmeyi nasip eder;</p>\r\n\r\n<p>\r\n	Merhum Seyyid İbn T&acirc;v&ucirc;s ve Şeyh Saduk, Cabir İbn Abdullah&#39;tan ş&ouml;yle rivayet etmişlerdir:</p>\r\n\r\n<p>\r\n	Rramazan ayının son cumasında Resul-i Ekrem&#39;in (a.s.a) huzuruna gitmiştim. Hazret beni g&ouml;rd&uuml;ğ&uuml;nde ş&ouml;yle buyurdu: <em>&quot;Ey Cabir! İşte bu ramazanın son cumasıdır. O h&acirc;lde bu aya şu c&uuml;mlelerle veda et:</em></p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ لا تَجْعَلْهُ اخرَ الْعَهْدِ مِنْ صِيامِنا اِيّاهُ فَاِنْ جَعَلْتَهُ فَاجْعَلْني مَرْحُوماً وَلا تَجْعَلني مَحْرُوماً<span dir=\"LTR\">.</span></h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım! Bu orucu, ramazan ayında tuttuğumuz son orucumuz kıl-ma; eğer b&ouml;yle yapmayı (takdir etmiş isen) beni rahmetine kavuşanlar-dan kıl, mahrum kalanlardan değil.&quot;</em></p>\r\n\r\n<p>\r\n	<em>Kim bu g&uuml;nde bu duayı okursa, gelecek ramazana ulaşır veya &ouml;l&uuml;rse, Allah&#39;ın mağfiret ve sonsuz rahmetine kavuşur.&quot;</em></p>\r\n\r\n<p>\r\n	Merhum Seyyid ve Kef&#39;am&icirc; Resul-i Ekrem&#39;den (s.a.a) ş&ouml;yle rivayet etmişlerdir: <em>&quot;Kim ramazan ayının son gecesinde, her rek&acirc;tta bir F&acirc;tiha, on İhl&acirc;s okumak suretiyle ikişer, ikişer on rek&acirc;t namaz kılar, r&uuml;k&ucirc; ve secdelerde de on defa Tesbih&acirc;t-ı Erbaa&#39;yı <strong>(Subhanel-lahi vel-hamdulillahi, ve-la ilahe ilellahu vellahu ekber)</strong> okur ve namazları bitirdikten sonra da bin defa istiğfar eder ve istiğfardan sonra başını secdeye koyup şu zikri s&ouml;ylerse:</em></p>\r\n\r\n<h6 dir=\"RTL\">\r\n	يا حِيُّ يا قَيُّومُ، يا ذَا الْجَلالِ وَالاِكْرام، يا رِحْمنَ الدُّنْيا وَالآخِرَةِ وَرَحيمَهُما، يا اَرْحَمَ الرّاحِمينَ، يا اِلـٰهَ الاَوَّلينَ وَالآخِرينَ، اِغْفِرْ لَنا ذُنُوبَنا، وَتَقَبَّلْ مِنّا صَلاتَنا وَصِيامَنا وَقِيامَنا.</h6>\r\n\r\n<p>\r\n	<em>Ey diri, ey (varlıkları) ayakta tutan; ey celal ve ke-rem sahibi; ey d&uuml;nya ve &acirc;hirette Rahman ve Rahim olan; ey merhametlilerin en merhametlisi; ey ilklerin ve sonların (b&uuml;t&uuml;n insanların) il&acirc;hı! G&uuml;nah-larımızı bağışla; namazımızı, orucumuzu ve gece ibadetlerimizi kabul buyur.</em></p>\r\n\r\n<p>\r\n	<em>başını secdeden kaldırmadan Allah onu bağışlar, ramazanını kabul eder ve g&uuml;nahlarını affeder. Beni hak olarak peygamberliğe se&ccedil;en (Allah)a andolsun ki, bunu bana Cebrail (a.s) İsrafil&#39;den (a.s) o da Hak Te&acirc;l&acirc;&#39;dan nakletti.&quot;</em></p>\r\n\r\n<p>\r\n	Aynı namaz bayram gecesi i&ccedil;in de rivayet edilmiştir; ancak bayram gecesi ile ilgili rivayette ruku ve secdede, ruk&uuml; ve secde zikirleri yerine tesbihat-ı erbaanın okunması bildirilmiştir. Ve <strong>&quot;iğfir lena zunubena&quot;</strong> c&uuml;mlesinin yerine şu c&uuml;mle ge&ccedil;mektedir:&nbsp;</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	&laquo;اِغْفِرْ لي ذُنُوبي وَتَقَبَّلْ صَوْمي وَصَلاتي وَقِيامي&raquo;</h6>\r\n\r\n<h3>\r\n	Otuzuncu G&uuml;n</h3>\r\n\r\n<p>\r\n	1- Merhum Seyyid İbn T&acirc;v&ucirc;s bug&uuml;n i&ccedil;in <strong>&quot;Ella-humme inneke Erhemu&#39;r-Rahimin&hellip;&quot;</strong> c&uuml;mleleriyle başlayan bir dua zikretmiştir ki isteyen <em>&quot;İkbal&quot;</em> kitabına m&uuml;racaat edebilir.</p>\r\n\r\n<p>\r\n	2- Bu g&uuml;nde &ccedil;oğu m&uuml;minler genellikle Kur&#39;&acirc;n hatmettikleri i&ccedil;in hatim duası okunması s&uuml;nnettir. Bunun en m&uuml;nasip duası, Sahife-i Secc&acirc;diye kitabının 42. duasıdır. Dua &ccedil;ok uzun olduğu i&ccedil;in nakletmi-yoruz. İsteyen o kitaba m&uuml;racaat edebilir. Burada Merhum Şeyh Tus&icirc;&#39;nin Emir&uuml;&#39;l-M&uuml;minin Hz. Ali&#39;den (a.s) naklettiği kısa duayı ver-mekle yetiniyoruz:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اشْرَحْ بِالْقُرْآنِ صَدْري وَاسْتَعْمِلْ بِالْقُرآنِ بَدَني، وَنَوِّرْ بِالْقُرآنِ بَصَري، وَاَطْلِقْ بِالْقُرآنِ لِساني، وَاَعَنّي عَلَيْهِ ما اَبْقَيْتَني، فَاِنَّهُ لا حَوْلَ وَلا قُوَّةَ إلاّ بِكَ.</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım! Kur&#39;&acirc;n ile g&ouml;ğs&uuml;m&uuml; genişlet; bedenimden Kur&#39;&acirc;n&#39;ın (g&ouml;sterdiği istikamette) yararlanmamı sağla; g&ouml;z&uuml;m&uuml; Kur&#39;&acirc;n ile nurlandır; dilimi Kur&#39;&acirc;n ile konuştur ve Kur&#39;&acirc;n&#39;ı (okuyup amel etmede) &ouml;mr&uuml;m&uuml;n sonuna kadar bana yardımcı ol. &Ccedil;&uuml;nk&uuml; sana dayanmayan hi&ccedil;bir hareket ve kuvvet yoktur.&quot;</em></p>\r\n\r\n<p>\r\n	3- Bug&uuml;n Hz. Emir&uuml;&#39;l-M&uuml;minin&#39;den (a.s) nakledilen şu duayı okumak m&uuml;stehaptır:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنِّي اَسْأَلُكَ اِخْباتَ الُْمخْبِتينَ، وَاِخْلاصَ الْمُوقِنينَ، وَمُرافَقَةَ الأَبْرارِ، وَاسْتِحْقاقَ حَقائِقِ الاِيمانِ، وَالْغَنيمَةَ مِنْ كُلِّ بِرٍّ، وَالسَّلامَةَ مِنْ كُلِّ اِثْمٍ، وَوُجُوبَ رَحْمَتِكَ، وَعَزائِمَ مَغْفِرَتِكَ، وَالْفَوْزَ بِالْجَنَّةِ وَالنَّجاةَ مِنَ النّارِ .</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım! Senden temiz kalpli, m&uuml;tevazı insanların tevazusunu, yak&icirc;n ehli olanların ihlasını, iyi insanların arkadaşlığını, iman hakikatle-rine ulaşmayı hak etmeyi, her iyilikten nasip almayı, b&uuml;t&uuml;n g&uuml;nahlardan sel&acirc;mette kalmayı, rahmetini bana farz kılmanı, mağfiretini bana kesinleştirmeni, cenneti kazanmayı ve ateşten kurtulmayı diliyorum.&quot;</em></p>\r\n\r\n<div>\r\n	&nbsp;</div>\";s:4:\"body\";s:0:\"\";s:5:\"catid\";s:2:\"82\";s:10:\"created_by\";s:3:\"536\";s:16:\"created_by_alias\";s:0:\"\";s:8:\"modified\";s:19:\"2019-11-03 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(Bazı müctehidler bunu farz bilmiş-lerdir.) 2- Ramazan ayının hilali göründüğü zaman ona işaret edilmez. Kıbleye dönülerek eller gökyüzüne kaldırılıp hilale hitaben şöyle söylenir: رَبّي وَرَبُّكَ اللهُ رَبُّ الْعالَمينَ، اَللّـهُمَّ اَهِلَّهُ عَلَيْنا بِالأَمْنِ وَالاِيمانِ، وَالسَّلامَةِ وَالاِسْلامِ، وَالْمُسارَعَةِ اِلى ما تُحِبُّ وَتَرْضى، اَللّـهُمَّ بارِكْ لَنا في شَهْرِنا هذا، وَارْزُقْنا خَيْرَهُ وَعَوْنَهُ، وَاصْرِفْ عَنّا ضُرَّهُ وَشَرَّهُ وَبلاءَهُ وَفِتْنَتَهُ. \"Benim ve senin Rabbin, âlemlerin Rabbi olan Allah\'tır. Allah\'ım! Şu (hilali) bize emniyetle, imanla, sağlıkla, teslimiyetle, sevdiğin ve razı olduğun şeylere koşmakla birlikte (geçireceğimiz bir ayın) başlangıcı kıl. Allah\'ım! Şu ayımızı bize bereketli kıl ve bize onun hayır ve yardımını nasip et; onda (olabilecek) zararı, şerri, belâ ve fitneyi bizden uzaklaştır.\" Resul-i Ekrem\'in de (s.a.a) ramazan ayının hilalini gördüğü vakit yüzünü kıbleye dönerek şu duayı okuduğu rivayet edilmiştir: اَللّـهُمَّ اَهِلَّهُ عَلَيْنا بِالأَمْنِ والاِيمانِ، وَالسَّلامَةِ وَالاِسْلامِ، وَالْعافِيَةِ الُْمجَلَّلَةِ وَدِفاعِ الاَسْقامِ، وَالْعَوْنِ َعَلَى الصَّلاةِ وَالصِّيامِ وَالْقِيامِ وَتِلاوَةِ الْقُرآنِ، اَللّـهُمَّ سَلِّمْنالِشَهْرِ رَمَضانَ وَتَسَلَّمْهُ مِّنا، وَسَلِّمْنا فيهِ حَتّى يَنْقَضِيَ عَنّا شَهْرُ رَمَضانَ وَقَدْ عَفَوْتَ عَنّا وَغَفَرْتَ لَنا وَرَحِمْتَنا. \"Allah\'ım! Şu (hilali) bize emniyetle, imanla, sağlıkla, teslimiyetle, mükemmel bir afiyetle birlikte, tutulacağımız hastalıklardan uzak kalaca-ğımız, namaza, oruca, gece ibadetine ve Kur\'ân okumaya (senin) yardımınla (güç bulacağımız bir ayın) başlangıcı kıl. Allah\'ım! Ramazan ayını geçirinceye kadar bizi Ramazan ayı için sağlıklı kıl ve onu (kabul olmuş bir şekilde) bizden teslim al; bizi affetmiş, bağışlamış ve merhame-tine mazhar kılmış olarak sağlıklı tut.\" Yine İmam Cafer Sâdık\'tan (a.s) hilal göründüğü vakit şu duanın okunması rivayet edilmiştir: اَللّـهُمَّ قَدْ حَضَرَ شَهْرُ رَمَضانَ، وَقَدِ افْتَرَضْتَ عَلَيْنا صِيامَهُ، وَاَنْزَلْتَ فيهِ الْقُرآنَ هُدىً لِلنّاسِ وَبَيِّناتٍ مِنَ الْهُدى وَالْفُرْقانِ، اَللّـهُمَّ اَعِنّا عَلى صِيامِهِ وَتَقَبَّلْهُ مِنّا، وَسَلِّمْنا فيهِ، وَسَلِّمْنا مِنْهُ وَسَلِّمْهُ لَنا في يُسْرٍ مِنَكَ وَعافِيَةٍ اِنَّكَ عَلى كُلِّ شَيْءٍ قَديرٌ، يا رَحْمنُ يا رَحيمُ. \"Allah\'ım! İşte Ramazan ayı girmiş bulunuyor; sen bu ayın orucunu bize farz kıldın. Halkı hidayet etmek, hidayet delillerini açıklamak ve hakkı batıldan ayırmak için onda Kur\'ân\'ı indirdin. Allah\'ım! Onun orucunu tutmak için bize yardımcı ol; onu bizden kabulbuyur; bizi onda ve ondan taraf sağlıklı kıl ve onu da bizim için kolaylık ve afiyetle birlikte selâmet eyle. Muhakkak senin her şeye gücün yeter, ey Rahman, ey Rahim!\" 3- Hilal göründüğü vakit okunması müstehap olan dualardan birisi de İmam Zeynülabidin\'in (a.s) \"Sahife-i Seccâdiye\" adlı kitabında top-lanan duaların kırk üçüncü duasıdır. Evet Merhum Seyyid İbn Tâvûs\'un nakline göre İmam Zeynüla-bidin (a.s) bir gün yoldan geçerken ramazan ayının hilaline bakarak şu duayı okudu: اَيُّهَا الْخَلْقُ الْمُطيعُ الدّائِبُ السَّريعُ، الْمُتَرَدِّدُ في مَنازِلِ التَّقْديرِ، الْمُتَصَرِّفُ في فَلَكِ التَّدْبيرِ، آمَنْتُ بِمَنْ نَوَّرَ بِكَ الظُّلَمَ، وَاَوْضَحَ بِكَ الْبُهَمَ، وجَعَلَكَ آيَةً مِنْ آياتِ مُلْكِهِ، وَعَلامَةً مِنْ عَلاماتِ سُلْطانِهِ، فَحَدَّ بِكَ الزَّمانَ، وامْتَهَنَكَ بِالْكَمالِ وَالنُّقْصانِ، وَالطُّلُوعِ والاُفُولِ، وَالاِنارَةِ والْكُسُوفِ، في كُلِّ ذلِكَ اَنْتَ لَهُ مُطيعٌ، وَاِلَى اِرادَتِهِ سَريعٌ، سُبْحانَهُ ما اَعْجَبَ ما دَبَّرَ مِنْ اَمْرِكَ، وَاَلْطَفَ ما صَنَعَ في شَأنِكَ، جَعَلَك مِفْتاحَ شَهْرٍ حادِثٍ لاَمْرٍ حادِثٍ، فَاَسأَلُ اللهَ رَبِّي وَرَبَّكَ، وَخالِقي وَخالِقَكَ، وَمُقَدِّري وَمُقَدِّرَكَ، وَمُصَوِّري وَمُصَوِّرَكَ اَنْ يُصَلِّيَ عَلىمُحَمَّدٍ وآلِ مُحَمَّدٍ، وَاَنْ يَجْعَاَلك هِلالَ بَرَكةٍ لا تَمْحَقُها الاَيّامُ، وَطَهارَةٍ لا تُدَنِّسُهَا الآثامُ، هِلالَ اَمْنٍ مِنَ الافاتِ، وَسَلامَةٍ مِنَ السَّيِّئاتِ، هِلالَ سَعْدٍ لا نَحْسَ فيهِ ويُمْنٍ لا نَكَدَ مَعَهُ، وَيُسْرٍ لا يُمازِجُهُ عُسْرٌ، وَخَيْرٍ لا يَشُوبُهُ شَرٌّ، هِلالَ اَمْنٍ وَايمانٍ وَنِعْمَةٍ وَاِحْسانٍ وَسَلامَةٍ وَاِسْلامٍ. اَللّـهُمَّ صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَاجْعَلْنا مِنْ اَرْضى مَنْ طَلَعَ عَلَيْهِ، وَاَزْكى مَنْ نَظَرَ اِلَيْهِ، وَاَسْعَدَ مَنْ تَعَبَّدَ لَكَ فيهِ، وَوَفِّقْنَا اَللّـهُمَّ فيهِ لِلطّاعَةِ وَالتَّوْبَةِ، وَاعْصِمْنا فيهِ مِنَ الآثامِ وَالْحَوبَةِ، وَاَوْزِعْنا فيهِ شُكْرَ النِّعْمَةِ، واَلْبِسْنا فيهِ جُنَنَ الْعافِيَةِ، وَاَتْمِمْ عَلَيْنا بِاسْتِكْمالِ طاعَتِكَ فيهِ الْمِنَّةَ، اِنَّكَ اَنْتَ الْمَنّانُ الْحَميدُ، وَصَلَّى اللهُ عَلى مُحَمَّدٍ وآلِهِ الطَيِّبينَ، وَاجْعَلْ لَنا فيهِ عَوناً مِنْكَ عَلى ما نَدَبْتَنا اِلَيْهِ مِنْ مُفْتَرَضِ طاعَتِكَ، وَتَقَبَّلْها اِنَّكَ الاَكْرَمُ مِنْ كُلِّ كَريمٍ، وَالاَرْحَمُ مِنْ كُلِّ رَحيمٍ، آمينَ آمينَ رَبَّ الْعالَمينَ. Ey belirlenenyörüngelerde hızla dolaşan itaatkâr mahlûk! Seninle karanlıkları aydınlatan, belirsizleri ortaya çıkaran, seni, mülkünün ayetlerinden bir ayet ve saltanatının alametlerinden bir alamet kılan, büyüyüp küçülmen, doğup batman, ışık vermen ve kararman ile seni hizmete alan kimseye inandım ben. Münezzehtir O! Seninle ilgili tedbiri ne kadar ilginçtir; hakkında öngördüğü düzen ne kadar incedir! O, seni yeni bir iş için, yeni bir ayın anahtarı kılmıştır. Benim ve senin Rabbimiz olan, beni ve seni yaratan, beni ve seni takdir edip yöneten, beni ve seni şekillendiren Allah\'tan, Muhammed ve Ehlibeyt\'ine rahmet etmesini ve seni, günlerin yok edemeyeceği bir bereket ve günahların kirleteme-yeceği bir temizlik hilali, içinde uğursuzluk bulunmayan bir mutluluk, beraberinde zahmet getirmeyen bir bolluk, zorlukla karışmamış kolaylık, şerre bulaşmamış hayır hilali, emniyet, iman, nimet, ihsan, sağlık ve telsi-miyet hilali kılmasını diliyorum. Allah\'ım! Muhammed ve Ehlibeyt\'ine rahmet eyle ve bizleri üzerlerine hilal doğan en hoşnut, hilale bakan en temiz ve bu ayda sana kulluk eden en mutlu kimselerden kıl. Ey Allah\'ım! Bu ayda bizleri tövbeye muvaffak et; günahtan ve emirlerine karşı gelmekten koru; bizi nimetlerine şükretmeye alıştır; bizleri (günahlara karşı) bağışıklık kalkanlarıyla donat ve en mükemmel şekilde sana itaat etmeye muvaffak ederek nimetini bizlere tamamla. Şüphesiz sen, çok nimet verensin; övgüye layıksın. Allah, Muhammed\'e ve onun pâk ve tertemiz Ehlibey-t\'ine rahmet etsin. (Allah\'ım!) Bu ayda, yapmamız için çağrıda bulundu-ğun farz itaatini yerine getirmemiz için bize yardımcı ol ve bunu bizden kabul buyur; kuşkusuz sen, bütün cömertlerden dahaçok cömertsin; bütün merhametlilerden daha merhametlisin; âmin ey alemlerin Rabbi!\" 4- Ramazan ayının ilk gecesinde müstehap olan bir diğer amel de, insanın kendi helaliyle cinsel münasebette bulunmasıdır. Bu sadece ramazan ayına mahsus bir şeydir. Yoksa diğer aylarda ayın ilk günün-de bu, mekruhtur. 5- Bu gecenin bir ameli de gusüldür; bazı hadislerde, ramazan ayının ilk gecesinde gusül yapan kimsenin gelecek ramazan ayına kadar vücudunda kaşıntı olmayacağı rivayet edilmiştir. 6- Akar suda gusletmek ve başına otuz avuç su dökmek; kim böyleyapacak olursa gelecek ramazan ayına kadar manevi taharet içerisinde olur. 7- Bu gecenin amellerinden birisi de İmam Hüseyin\'i (a.s) ziyaret etmektir. Kim böyle yapacak olursa günahları dökülür ve o yılda hac ve umre yapanların sevabını alır. 8- Önceden de değindiğimiz bin rekâtlık namazı kılmak isteyenler, bu geceden itibaren başlamalıdırlar. 9- Bu gecenin bir diğer ameli ise iki rekât namazı, her rekâtta Fâtiha ve En\'âm Surelerini okumak suretiyle kılmak ve ardından da Allah-u Teâlâ\'dan kendisine yardımcı olmasını, korkulardan ve rahatsızlıklardan korumasını dilemektir. 10- Şaban ayının son gecesinin amelini açıklarken naklettiğimiz duayı bu gece de okumak sünnettir. 11- \"el-İkbal\" kitabında İmam Muhammed Taki\'den (a.s), bu gecenin akşam namazından sonra elleri kaldırarak şu duanın okunması rivayet edilmiştir: اَللّـهُمَّ يا مَنْ يَمْلِكُ التَّدْبيرَ وَهُوَ عَلى كُلِّ شَيءٍ قَديرٌ، يا مَنْ يَعْلَمُ خائِنَةَ الاَعْيُنِ وَما تُخْفِي الصُّدُورُوَتُجِنُّ الضَّميرُ وَهُوَ اللَّطيفُ الْخَبيرُ، اَللّـهُمَّ اجْعَلْنا مِمَّنْ نَوى فَعَمِلَ، وَلا تَجْعَلْنا مِمَّنْ شَقِيَ فَكَسِلَ، وَلا مِمَّنْ هُوَ عَلى غَيْرِ عَمَلٍ يَتَّكِلُ، اَللّـهُمَّ صَحِّحْ اَبْدانَنا مِنَ الْعِلَلِ، وَاَعِنّا عَلى ما افْتَرَضْتَ عَلَيْنا مِنَ الْعَمَلِ، حَتّى يَنْقَضِيَ عَنّا شَهْرُكَ هذا وَقَدْ اَدَّيْنا مَفْرُوضَكَ فيهِ عَلَيْنا. اَللّـهُمَّ اَعِنّا عَلى صِيامِهِ، وَوَفِّقْنا لِقِيامِهِ، وَنَشِّطْنا فيهِ لِلصَّلاةِ، وَلا تَحْجُبْنا مِنَ الْقِراءَةِ، وَسَهِّلْ لَنا فيهِ ايتاءَ الزَّكاةِ، اَللّـهُمَّ لا تُسَلِّطْ عَلَيْنا وَصَباً وَلا تَعَباً وَلا سَقَماً وَلا عَطَباً، اَللّـهُمَّ ارْزُقْنا الاِفْطارَ مِنْ رِزْقِكَ الْحلالِ، اَللّـهُمَّ سَهِّلْ لَنا فيهِ ما قَسَمْتَهُ مِنْ رِزْقِكَ، وَيَسِّرْ ما قَدَّرْتَهُ مِنْ اَمْرِكَ، وَاجْعَلْهُ حَلالاً طَيِّباً نَقِيّاً مِنَ الآثامِ خالِصاً مِنَ الآصارِ وَالاَجْرامِ. اَللّـهُمَّ لا تُطْعِمْنا اِلاّ طَيِّباً غَيْرَ خَبيثٍ وَلا حَرامٍ، وَاجْعَلْ رِزْقَكَ لَنا حَلالاً لا يَشُوبُهُ دَنَسٌ وَلا اَسْقامٌ يا مَنْ عِلْمُهُ بِالسِّرِّ كَعِلْمِهِ باِلاِعْلانِ، يا مُتَفَضِّلاً عَلىعِبادِهِ بِالاِحْسانِ، يا مَنْ هُوَ عَلى كُلِّ شَيءٍ قَديرٌ وَبِكُلِّ شَيءٍ عَليمٌ خَبيرٌ، اَلْهِمْنا ذِكْرَكَ وَجَنِّبْنا عُسْرَكَ، وَاَنِلْنا يُسْرَكَ، وَاَهْدِنا لِلرَّشادِ، وَوَفِّقْنا لِلسَّدادِ، وَاعْصِمْنا مِنَ الْبَلايا، وَصُنّا مِنَ الاَوْزارِ وَالْخَطايا. يا مَنْ لا يَغْفِرُ عَظيمَ الذُّنُوبِ غَيْرُهُ، وَلا يَكْشِفُ السُّوءَ إلاّ هُوَ، يا اَرْحَمَ الرّاحِمينَ، وَاَكْرَمَ الاَكْرَمينَ، صَلِّ عَلى مُحَمَّدٍ وَاَهْلِ بَيْتِهِ الطَّيِّبينَ، وَاجْعَلْ صِيامَنا مَقْبُولاً، وَبِالْبِرِّ وَالتَّقْوى مَوْصُولاً، وَكَذلِكَ فَاجْعَلْ سَعْيَنا مَشْكُوراً وَقِيامَنا مَبْرُوراً، وَقُرْآنَنا مَرْفُوعاً، وَدُعاءَنا مَسْمُوعاً، وَاهْدِنا لِلْحُسْنى، وَجَنِّبْنَا الْعُسْرى، وَيَسِّرْنا لِلْيُسْرى، وَاَعِلْ لَنَا الدَّرَجاتِ، وَضاعِفْ لَنا الْحَسَناتِ، وَاقْبَلْ مِنَّا الصَّوْمَ وَالصَّلاةَ، واسْمَعْ مِنَّا الدَّعَواتِ، وَاغْفِرْ لَنَا الْخَطيئاتِ، وَتَجاوَزْ عَنَّا السَّيِّئاتِ، وَاجْعَلْنا مِنَ الْعامِلينَ الْفائِزينَ، وَلا تَجْعَلْنا مِنَ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضّالّينَ، حَتّى يَنْقَضِيَ شَهْرُ رَمَضانَ عَنّا وَقَدْ قَبِلْتَ فيهِ صِيامَناوَقِيامَنا، وَزَكَّيْتَ فيهِ اَعْمالَنا، وَغَفَرْتَ فيهِ ذُنوبَنا، وَاَجْزَلْتَ فيهِ مِنْ كُلِّ خَيْرٍ نَصيبَنا، فَاِنَّكَ الاِلـٰهُ الُْمجيبُ، وَالرَّبُّ الْقَريبُ، وَاَنْتَ بِكُلِّ شَيْءٍ مُحيطٌ. Allah\'ım! Ey her şeye gücü yeten ve (âlemin) tedbir ve yönetimini elinde tutan; ey Latif ve her şeyden haberdar olan ve hain gözleri, sinelerin sakladığını ve batınların sırrını bilen Allah! Allah\'ım! Bizi, niyet edip ardından amel eden kimselerden kıl; bedbaht olup tembelliğe duçar olan veya amelden başka şeye yaslanan kimselerden kılma. Allah\'ım! Bu (ramazan) ayının bitiminde, üzerimizde olan farzlarını eda etmiş olmamız için bedenlerimizi hastalıklardan uzaklaştırıp sağlıklı tut; üzerimize farz kıldığın amelleri yerine getirmemiz için bize yardımcı ol. Allah\'ım! Bu ayın orucunu tutmak için bize yardım et; (geceleri) ibadet etmeye bizi muvaffak et; (hakkıyla) Kur\'ân okumaktan bizi mahrum etme. Bu ayda zekât vermeyi bizlere kolaylaştır. Allah\'ım! Ağrı, yorgunluk, hastalık ve bozgunluğu bize musallat kılma. Allah\'ım! Helal rızkından iftar etmeyi bizlere nasip et. Allah\'ım! Bu ayda bizim için ayırdığın rızkı elde etmeyi ve bizim için takdir buyurduğun emri (yerine getirmeği) kolaylaştır. Onu helal-tertemiz, günahlardan, engellerden ve hatalardan arınmış bir şekilde bize nasip buyur. Allah\'ım! Bize ancak temiz şeylerden yedir; iğrenç ve haram olan şeylerden değil. Bize vereceğin rızkı, pisliğe ve hastalıklara karışmamış helal rızk eyle. Ey gizliyi de açık şeyler gibi bilen; ey kullarına iyilikle lütufta bulunan; ey her şeye gücü yeten,her şeyi bilen ve her şeyden haberdar olan (Yüce Allah)! Bize zikrini ilham et; bizi zor kıldığın şeylerden uzaklaştırıp kolay kıldığın şeylere ulaştır; bizi rüşt ve doğru-luğa hidayet et; doğruluklara muvaffak kıl; bizi belalardan koru; günah ve hatalardan muhafaza et. Ey büyük günahları kendisinden başkası bağışlamayan ve kötülüğü kendisinden başkası gidermeyen; ey merhametlilerin en merhametlisi ve yücelerin en yücesi! Muhammed ve tertemiz Ehlibeyt\'ine rahmet eyle ve orucumuzu kabul buyur; bizi iyilik ve takvaya bağlı kıl. Çabamızı mükâfatlandır; ibadet ve namazımızı kabul eyle; okuduğumuz Kur\'ân\'ı dergâhına yücelt; duamızı dinleyip (kabul buyur); bizi iyiliğe hidayet eyle; zorluklardan uzaklaştırıp, kolaylıklara kolayca ulaşmamızı sağla; iyi amellerimizi kat kat artır; oruç ve namazımızı kabul eyle; dualarımızı dinleyip (kabul buyur); hatalarımızı bağışla; kötülüklerimizi affet; bizi kurtuluşa ermiş amel edenlerden kıl; kendilerine gazap ettiğin ve doğru yoldan sapanlardan değil. Nihayet ramazan ayı geçip gidinceye kadar orucumuzu, ibadet ve namazımızı kabul buyur; amellerimizi temizle, günahlarımızı bağışla ve her hayırdan nasibimizi artır. Kuşkusuz sen, duaları kabul eden ilâh ve (kullarına) yakın olan Rabsin. Sen her şeyi kuşatansın.\" 12- \"el-İkbal\" kitabında İmam Cafer Sadık\'tan (a.s) rivayet edilen şu dualar da bu gecenin müstehap amellerinden birisidir: اَللّـهُمَّ رَبَّ شَهْرِ رَمَضانَ، مُنَزِّلَ الْقُرْآنِ، هذا شَهْرُ رَمَضانَ الَّذي اَنْزَلْتَ فيهِ الْقُرْآنَ، وَاَنْزَلْتَ فيهِ آياتٍ بَيِّناتٍ مِنَالْهُدى وَالْفُرْقانِ، اَللّـهُمَّ ارْزُقْنا صِيامَهُ، وَاَعِنّا عَلى قِيامِهِ، اَللّـهُمَّ سَلِّمْهُ لَنا وَسَلِّمْنا فيهِ وَتَسَلَّمْهُ مِنّا في يُسْرٍ مِنَكَ وَمُعافاةٍ، وَاجْعَلْ فيـما تَقْضي وَتُقَدِّرُ مِنَ الاَمْرِ الَْمحْتُومِ وَفيـما تَفْرُقُ مِنَ الاَمْرِ الْحَكيمِ في لَيْلَةِ الْقَدْرِ مِنَ الْقَضاءِ الَّذي لا يُرَدُّ وَلا يُبَدَّلُ، اَنْ تَكْتُبَني مِنْ حُجّاجِ بَيْتِكَ الْحَرامِ الْمَبْرُورِ حَجُّهُمُ، الْمَشْكُورِ سَعْيُهُمُ، الْمَغْفُورِ ذُنُوبُهُمُ، الْمُكَفَّرِ عَنْهُمْ سَيِّئاتُهُمْ، وَاجْعَلْ فيـما تَقْضي وَتُقَدِّرُ اَنْ تُطيلَ عُمْري وَتُوَسِّعَ عَليَّ مِنَ الرِّزْقِ الْحَلالِ . \"Allah\'ım! Ey ramazan ayının Rabbi, ey Kur\'ân\'ı indiren; işte bu, Kur\'ân\'ı indirdiğin, onda, hidayeti beyan eden ve hakkı batıldan ayıran ayetleri nazil ettiğin ramazan ayıdır. Allah\'ım! Bu ayın orucunu bizlere nasip et ve bu ayın (ibadet ve namazını) yerine getirmemize yardımcı ol. Allah\'ım! Bu ayı bizim için selâmet kıl; bizi bu ayda sağlıklı et ve bu ayı kolaylık ve afiyet içinde bizden teslim al. Kadir gecesinde hükme bağladığın, takdir buyurduğun ve belirlediğin, kesin, dönüşü ve değişimi olmayan hikmetli hükümler arasında, beni de hacları kabul olan, çabaları mükâfatlandırılan, günahları bağışlanan ve kötülüklerinin üstü örtülen Beytü\'l-Harâm\'ınınhacılarından yaz. Yine hükmettiğin ve takdir buyurdu-ğun şeyler arasında ömrümü uzatmayı ve bana bol helal rızk nasip etmeyi kararlaştır.\" 13- Sahife-i Seccadiyye\'nin kırk dördüncü duasını okumak. 14- Seyyid İbn Tavus\'un \"el-İkbal\" adlı eserine naklettiği şu uzun duayı okumak: اَللّـهُمَّ اِنَّ هذا شَهْرُ رَمَضانَ... 15- Bir hadiste Resul-i Ekrem\'in (s.a.a) ramazan ayı girdiğinde şu duayı okuduğu rivayet edilmiştir: اَللّـهُمَّ اِنَّهُ قَدْ دَخَلَ شَهْرُ رَمَضانَ. اَللّـهُمَّ رَبَّ شَهْرِ رَمَضانَ، الَّذي اَنزَلْتَ فيهِ الْقُرْآنَ، وَجَعَلْتَهُ بَيِّناتٍ مِنَ الْهُدى وَالْفُرْقانِ، اَللّـهُمَّ فَبارِكْ لَنا في شَهْرِ رَمَضانَ، وَاَعِنّا عَلى صِيامِهِ وَصَلَواتِهِ وَتَقَبَّلْهُ مِنّا. \"Allah\'ım\' Hiç şüphesiz ramazan ayı girmiş bulunuyor. Allah\'ım! Ey ramazan ayının Rabbi! Öyle bir ay ki, onda Kur\'ân\'ı indirdin ve onda hidayeti beyan eden ve hakkı batıldan ayıran açıklamalarda bulundun. Allah\'ım! Ramazan ayını bizim için bereketli kıl ve onun orucunu tutmada ve namazını kılmada bize yardımcı ol ve onu bizden kabul buyur.\" 16- Yine Resul-i Ekrem\'in (s.a.a) ramazan ayının ilk gecesinde şöyle dua ettiği rivayet edilmiştir: اَلْحَمْد للهِ الَّذي اَكْرَمَنا بِكَ اَيُّهَا الشَّهرُ الْمُبارَكُ، اَللّـهُمَّ فَقَوِّنا عَلى صِيامِنا وَقِيامِنا، وَثبِّتْ اَقْدامَنا وَانْصُرْناعَلَى الْقَوْمِ الْكافِرينَ، اَللّـهُمَّ اَنْتَ الْواحِدُ فَلا وَلَدَ لَكَ، واَنْتَ الصَّمَدُ فلا شِبْهَ لَكَ، واَنْتَ الْعَزيزُ فَلا يُعِزُّكَ شَيْءٌ، وَاَنْتَ الْغَنِيُّ وَاَنَا الْفَقير، وَاَنْتَ الْمَوْلى وَاَنا الْعَبْدُ، واَنْتَ الْغُفورُ وَاَنا الْمُذْنِبُ، وَاَنْتَ الرَّحيمُ وَاَنَا الُْمخْطِئُ، وَاَنْتَ الْخالِقُ وَاَنَا الَْمخْلُوقُ، وَاَنْتَ الْحَيُّ وَاَنَا الْمَيِّتُ، اَسْأَلُكَ بِرَحْمَتِكَ اَنْ تَغْفِرَ لي وَتَرْحَمَني، وَتَتَجاوَزَ عَنّي اِنَّكَ عَلى كُلِّ شَيْءٍ قَديرٌ. \"Ey mübarek ay, seninle bizi yücelten Allah\'a hamdolsun. Allah\'ım! Oruç tutmamız (ve gece ibadetlerine) kalkmamız için bizi güçlendir; ayaklarımıza sebat ver ve bizi kâfirler topluluğuna karşı muzaffer eyle. Allah\'ım! Sen teksin; evladın yoktur. Sen noksansız-ihtiyaçsızsın; benze-rin yoktur. Sensin aziz; başka bir şey sana izzet veremez. Sen zenginsin, ben ise fakir; sen mevlasın, ben ise kul; sen bağışlayansın, ben ise günahkâr; sen Rahim\'sin, ben ise hatakâr; sen yaratansın, ben ise yaratılan; sen dirisin, ben ise ölü; rahmetin hakkına senden, beni bağışlamanı, bana merhamet etmeni ve beni affetmeni diliyorum. Muhakkak senin her şeye gücün yeter.\" 17- Birinci bölümde, ramazan ayının ilk gününde Cevşen-i Kebir duasını okumanın müstehap olduğu geçti. 18- Ramazan amellerinin başlarında zikrettiğimiz \"Hac Duası\"nın bu gecede okunmasımüstehaptır. 19- Önceden de zikrettiğimiz gibi bu ayın en faziletli amellerinden birisi de, çok Kur\'ân okumaktır. Rivayet edildiğine göre, İmam Cafer Sadık (a.s) Kur\'ân okumaya başlamadan önce şu duayı okurdu: اَللّـهُمَّ اِنّي اَشْهَدُ اَنَّ هذا كِتابُكَ الْمُنْزَلُ مِنْ عِنْدِكَ عَلى رَسُولِكَ مُحَمَّدِ بْنِ عَبْدِاللهِ صَلَّى اللهُ عَلَيْهِ وآلِهِ، وَكَلامُكَ النّاطِقُ عَلى لِسانِ نَبِيِّكَ، جَعَلْتَهُ هادِياً مِنْكَ اِلى خَلْقِكَ، وَحَبْلاً مُتَّصِلاً فيـما بَيْنَكَ وَبَيْنَ عِبادِكَ، اَللّـهُمَّ اِنّي نَشَرْتُ عَهْدَكَ وَكِتابَكَ، اَللّـهُمَّ فَاجْعَلْ نَظَري فيهِ عِبادَةً، وَقِراءَتي فيهِ فِكْراً، وَفِكْري فيهِ اعْتِباراً، وَاجْعَلْني مِمَّنْ اتَّعَظَ بِبَيانِ مَواعِظِكَ فيهِ، وَاجْتَنَبَ مَعاصيَكَ، وَلا تَطْبَعْ عِنْدَ قِراءَتي عَلى سَمْعي، وَلا تَجْعَلْ عَلى بَصَري غِشاوَةً، وَلا تَجْعَلْ قِراءَتي قِراءَةً لا تَدَبُّرَ فيها، بَلِ اجْعَلْني اَتَدَبَّرُ آياتِهِ وَاَحْكامَهُ، آخِذاً بِشَرايِعِ دينِكَ، وَلا تَجْعَلْ نَظَري فيهِ غَفْلَةً، وَلا قِراءَتي هَذَراً، اِنَّكَ اَنْتَ الرَّؤوفُ الرَّحيمُ. \"Allah\'ım! Şehadet ederim ki bu, Resul\'ün Muhammed ibn Abdul-lah\'a (s.a.a) inen kitabın ve Peygamber\'inin diline dökülen kelmındır. O, senin yaratıklarına(gönderdiğin) bir hidayet vesilesi ve seninle kulların arasına uzanan bir bağlantı ipidir. Allah\'ım! Ben fermanın ve kitabın olan (Kur\'ân\'ı) açtım (yüzüme). Allah\'ım! Ona bakışımı ibadet, onu okuyuşumu tefekkür ve tefekkürümü ibret vesilesi kıl. Beni, öğütlerinin beyanından öğüt alan ve günahlarından kaçınanlardan kıl. (Kur\'ân) okurken kulağımı mühürleme; gözüme perde çekme. Okuyuşumu tefekkürsüz bir okuyuş kılma. (Kur\'ân\'ın) ayetleri ve ahkâmı üzerinde düşünüp, dinin kurallarını uygulamaya beni muvaffak kıl. (Kur\'ân\'a) bakışımı, gaflet bakışı ve okuyuşumu faydasız bir okuyuş kılma. Kuşkusuz sen çok şefkatli ve Rahim\'sin.\" Bitirdiği vakit ise şu duayı: اَللّـهُمَّ اِنّي قَدْ قَرَأتُ ما قَضَيْتَ مِنْ كِتابِكَ الَّذي اَنْزَلْتَهُ عَلى نَبِيِّكَ الصّادِقِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ، فَلَكَ الْحَمْدُ رَبَّنا، اَللّـهُمَّ اجْعَلْني مِمَّنْ يُحِلُّ حَلالَهُ، وَيُحَرِّمُ حَرامَهُ، وَيُؤْمِنُ بِمُحْكَمِهِ وَمُتَشابِهِه، وَاجْعَلْهُ لي اُنْساً في قَبْري، وَاُنْساً في حَشْري، وَاجْعَلْني مِمَّنْ تُرْقيهِ بِكُلِّ آيَةٍ قَرَأها دَرَجَةً في اَعْلا عِلِّيّينَ، آمينَ رَبَّ الْعالَمينَ. \"Allah\'ım! Ben, sadık Peygamber\'ine (s.a.a) indirdiğin kitabından mu-kadder kıldığın kadar okudum. Hamd sana ey Rabbimiz. Allah\'ım! Beni onun (Kur\'ân\'ın) helalini helal ve haramını haram bilen, muhkemine demüteşâbihine de iman eden kimselerden kıl. Kabirde ve haşredildiğim günde (Kur\'ân\'ı) bana arkadaş kıl. Beni, okuduğu her ayet karşılığında yüce makamlarda bir derece yücelttiğin kimselerden et. Âmin ey âlemlerin Rabbi!\" Birinci Günün Amelleri 1- İmkân olursa, akarsuda gusledip, başa otuz avuç su dökmek; bunu yapan bir kimse o yılın rahatsızlık ve hastalıklarından emanda olur. 2- Bu günde yüzünü bir avuç gülsuyu ile yıkayan kimse, zillet ve perişanlıktan kurtulur. Biraz da başına döken kimse göğüs hastalığın-dan da emanda olmuş olur. 3- Her ayın başında olduğu gibi, bu ayın başında da iki rekât na-maz kılıp ardından da sadaka vermek sünnettir. 4- Bu günde iki rekât namazı, birinci rekâtta Fâtiha ve Fetih, ikincide ise Fâtiha ve istediği bir sureyi okumak suretiyle kılan kimse gelecek yıla kadar Allah\'ın koruması altında olur. 5- Şafak söktüğü vakit şu duayı okumanın müstehap olduğunu rivayet etmişlerdir: اَللّـهُمَّ قَدْ حَضَرَ شَهْرُ رَمَضانَ، وَقَدِ افْتَرَضْتَ عَلَيْنا صِيامَهُ، وَاَنْزَلْتَ فيهِ الْقُرآنَ هُدىً لِلنّاسِ وَبَيِّناتٍ مِنَ الْهُدى وَالْفُرْقانِ، اَللّـهُمَّ اَعِنّا عَلى صِيامِهِ، وَتَقَبَّلْهُ مِنّا وَتَسَلَّمْهُ مِنّا وَسَلِّمْهُ لَنا في يُسْرٍ مِنَكَ وَعافِيَةٍ اِنَّكَ عَلى كُلِّ شَيْءٍ قَديرٌ. \"Allah\'ım! (İşte) ramazan ayı girmiş bulunmaktadır; sen bu ayın orucunu bize farz kıldın; bu ayda hidayet etmek, hidayetiaçıklamak ve hakkı batıldan ayırmak için insanlara Kur\'ân\'ı indirdin. Allah\'ım! Onun (ramazan ayının) orucunu tutmak için bize yardımcı ol; onu bizden kabul buyurarak teslim al. Bu ayı kolaylık ve afiyet içerisinde bizim için selâmet tut. Muhakkak senin her şeye gücün yeter.\" 6- Sahif-i Seccadiye\'nin 44. duasını bu günün akşamında okuma-mışsa bugün okumak. 7- Merhum Allâme Meclisî \"Zâdü\'l-Meâd\" adlı kitabında şöyle diyor: \"Merhum Kuleynî, Merhum Şeyh Tusî ve diğerleri sahih bir sened ile İmam Musa Kâzım\'dan (a.s) şöyle rivayet etmişlerdir: \"Ra-mazan ayının ilk gününde bu duayı okuyun. Kim fasit amaçlar gütme-den ve riya yapmadan Allah rızası için bu duayı okursa o yılda ona fitne, sapıklık, dinine veya bedenine zarar verecek bir afet ulaşmaz ve Allah Teala onu o yıl vuku bulacak olan belalardan korur; dua şöyl-edir: اَللّـهُمَّ اِنّي اَسْأَلُكَ بِإسْمِكَ الَّذي دانَ لَهُ كُلُّ شَيْءٍ، وَبِرَحْمَتِكَ الَّتي وَسِعَتْ كُلَّ شَيْءٍ، وَبِعَظَمَتِكَ الَّتي تَواضَعَ لَها كُلُّ شَيْءٍ، وَبِعِزَّتِكَ الَّتي قَهَرَتْ كُلَّ شَيْءٍ، وَبِقُوَّتِكَ الَّتي خَضَعَ لَها كُلُّ شَيْءٍ، وَبِجَبَرُوتِكَ الَّتي غَلَبَتْ كُلَّ شَيْءٍ، وَبِعِلْمِكَ الَّذي اَحاطَ بِكُلِّ شَيْءٍ، يا نُورُ يا قُدُّوسُ، يا اَوَّلُ قبْلَ كُلِّ شَيْءٍ، وَيا باقِياً بَعْدَ كُلِّ شَيْءٍ، يا اَللهُ يا رَحْمنُ، صَلِّ عَلى مُحَمَّدٍ وَآلِمُحَمَّدٍ، وَاغْفِرْ لِيَ الذُّنُوبَ الَّتي تُغَيِّرُ النِّعَمَ، وَاغْفِرْ لِيَ الذُّنُوبَ الَّتي تُنْزِلُ النِّقَمَ، وَاغْفِرْ لِيَ الذُّنُوبَ الَّتي تَقْطَعُ الرَّجاءَ، وَاغْفِرْ ليَ الذُّنُوبَ الَّتي تُديلُ الاَعْداءَ، وَاغْفِرْ لِيَ الذُّنُوبَ الَّتى تَرُدُّ الدُّعاءَ، وَاغْفِرْ لِيَ الذُّنُوبَ الَّتي يُسْتَحَقُّ بِها نُزُولُ الْبَلاءِ وَاغْفِرْ لِيَ الذُّنُوبَ الَّتي تَحْبِسُ غَيْثَ السَّماءِ، وَاغْفِرْ لِيَ الذُّنُوبَ الَّتي تَكْشِفُ الْغِطاءَ، وَاغْفِرْ لِيَ الذُّنُوبَ الَّتي تُعَجِّلُ الْفَناءَ، وَاغْفِرْ لِيَ الذُّنُوبَ الَّتي تُورِثُ النَّدَمَ، وَاغْفِرْ لِيَ الذُّنُوبَ الَّتي تَهْتِكُ الْعِصَمَ، وَاَلْبِسْني دِرْعَكَ الْحَصينَةَ الَّتي لا تُرامُ، وَعافِني مِنْ شَرِّ ما اُحاذِرُ بِاللَّيْلِ وَالنَّهارِ في مُسْتَقْبَلِ سَنَتي هذِهِ. اَللّـهُمَّ رَبَّ السَّماواتِ السَّبْعِ، وَرَبَّ الاَرَضينَ السَّبْعِ وَما فيهِنَّ وَما بَيْنَهُنَّ، وَرَبَّ الْعَرْشِ الْعَظيمِ، وَرَبَّ السْبْعِ الْمَثاني، وَالْقُرْآنِ الْعَظيمِ، وَرَبَّ اِسْرافيلَ وَميكائيلَ وَجَبْرائيلَ، وَرَبَّ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَآلِهِ سَيِّدِ الْمُرْسَلينَ وَخاتَمِ النَّبِيّينَ،اَسْأَلُكَ بكَ وَبِما سَمَّيْتَ بهِ نَفْسَكَ يا عَظيمُ، اَنْتَ الَّذي تَمُنُّ بِالْعَظيمِ، وَتَدْفَعُ كُلَّ مَحْذُورٍ، وَتُعْطي كُلَّ جَزِيلٍ، وَتُضاعِفُ الْحَسَناتِ بِالْقَليلِ وَبِالْكَثيرِ، وَتَفْعَلُ ما تَشاءُ يا قَديرُ يا اَللهُ يا رَحْمنُ، صَلِّ عَلى مُحَمَّدٍ وَاَهْلِ بَيْتِهِ، وَاَلْبِسْني في مُسْتَقْبَلِ سَنَتي هذِهِ سِتْرَكَ، وَنَضِّرْ وَجْهي بِنُورِكَ، وَاَحِبَّني بِمَحبَّتِكَ، وَبَلِّغْني رِضْوانَكَ، وَشَريفَ كَرامَتِكَ، وَجَسيمَ عَطِيَّتِكَ، وَاَعْطِني مِنْ خَيْرِ ما عِنْدَكَ وَمِنْ خَيْرِ ما اَنْتَ مُعْطيهِ اَحَداً مِنْ خَلْقِكَ، وَاَلْبِسْني مَعَ ذلِكَ عافِيَتَكَ. يا مَوْضِعَ كُلِّ شَكْوى، وَيا شاهِدَ كُلِّ نَجْوى، وَيا عالِمَ كُلِّ خَفِيَّةٍ، وَيا دافِعَ ما تَشاءُ مِنْ بَلِيَّةٍ، يا كَريمَ الْعَفْوِ، يا حَسَنَ التَّجاوُزِ، تَوَفَّني عَلى مِلَّةِ اِبْراهيمَ وَفِطْرَتِهِ، وَعَلى دينِ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وآلِهِ وَسُنَّتِهِ، وَعَلى خَيْرِ الْوَفاةِ، فَتَوَفَّني مُوالِياً لاَِولِيائِكَ، وَمُعادِياً لاَِعْدائِكَ. اَللّـهُمَّ وَجَنِّبْني في هذِهِ السَّنَةِ كُلَّ عَمَلٍ اَوْ قَوْلٍ اَوْ فِعْلٍ يُباعِدُني مِنْكَ، وَاَجْلِبْنياِلَى كُلِّ عَمَلٍ اَوْ قَوْلٍ اَوْ فِعْلٍ يُقَرِّبُني مِنْكَ في هذِهِ السَّنَةِ يا اَرْحَمَ الرّاحِمينَ، وَامْنَعْني مِنْ كُلِّ عَمَل اَوْ قَوْل اَوْ فِعْل يَكُونُ مِنّي اَخافُ ضَرَرَ عاقِبَتهِ، وَاَخافُ مَقْتَكَ اِيّايَ عَلَيْهِ حِذارَ اَنْ تَصْرِفَ وَجْهَكَ الْكَريمَ عَنّي فَاَستَوجِبَ بِهِ نَقْصاً مِنْ حَظٍّ لي عِنْدَكَ يا رَؤوفُ يا رَحيمُ. اَللّـهُمَّ اجْعَلْني في مُسْتَقْبَلِ سَنَتي هذِهِ في حِفْظِكَ َوفي جِوارِكَ وَفي كَنَفِكَ، وَجَلِّلْني سِتْرَ عافِيَتِكَ، وَهَبْ لي كَرامَتَكَ، عَزَّ جارُكَ وَجَلَّ ثَناؤُكَ وَلا اِلـٰهَ غَيْرُكَ، اَللّـهُمَّ اجْعَلني تابِعاً لِصالِحي مَنْ مَضى مِنْ اَوْلِيائِكَ، وَاَلْحِقْني بِهِمْ وَاَجْعَلْني مُسْلِماً لِمَنْ قالَ بِالصِّدْقِ عَلَيْكَ مِنْهُمْ، وَاَعُوذُ بِكَ اَللّـهُمَّ اَنْ تُحيطَ بي خَطيئَتي وَظُلْمي وَاِسْرافي عَلى نَفْسي، وَاتِّباعي لِهَوايَ، واشْتِغالي بِشَهَواتي، فَيَحُولُ ذلِكَ بَيْني وَبَيْنَ رَحْمَتِكَ وَرِضْوانِكَ فَاَكُونُ مَنْسِيّاً عِنْدَكَ، مُتَعَرِّضاً لِسَخَطِكَ وَنِقْمَتِكَ، اَللّـهُمَّ وَفِّقْني لِكُلِّ عَمَلٍ صالِحٍ تَرْضى بِهِ عَنّي، وَقَرِّبْني اِلَيْكَ زُلْفى. اَللّـهُمَّ كَماكَفَيْتَ نَبيَّكَ مُحَمَّداً صَلَّى اللهُ عَلَيْهِ وآلِهِ هَوْلَ عَدُوِّهِ، وَفَرَّجْتَ هَمَّهُ، وَكَشَفْتَ غَمَّهُ، وَصَدَقْتَهُ وَعْدَكَ، وَاْنجَزْتَ لَهُ عَهْدَكَ، اَللّـهُمَّ فَبِذلِكَ فَاكْفِني هَوْلَ هذهِ السَّنَةِ وَآفاتِها وَاَسقامَها وَفِتْنَتَها وَشُرُورَها وَاَحزانَها وَضيقَ الْمَعاشِ فيها، وَبَلِّغْني بِرَحْمَتِكَ كَمالَ الْعافِيَةِ بِتَمامِ دَوامِ النِّعْمَةِ عِنْدي اِلى مُنْتَهى اَجَلَي، اَسْأَلُكَ سُؤالَ مَنْ اَساءَ وَظَلَمَ وَاسْتَكانَ وَاعْتَرَفَ، وَاَسْأَلكَ اَنْ تَغْفِرَ لي ما مَضى مِنَ الذُّنُوبِ الَّتي حَصْرَتَها حَفَظَتُكَ وَاَحْصَتْها كِرامُ مَلائِكَتِكَ عَلَيَّ، وَاَنْ تَعْصِمَني يا اِلهٰي مِنَ الذُّنُوبِ فيـما بَقِيَ مِنْ عمْري اِلى مُنْتَهى اَجَلي، يا اَللهُ يا رَحْمنُ يا رَحيمُ، صَلِّ عَلَى مُحمَّدٍ وَاَهْلِ بَيْتِ مُحَمَّدٍ، وَآتِني كُلَّ ما سَاَلْتُكَ وَرَغِبْتُ اِلَيْكَ فيهِ، فَاِنكَ اَمَرْتَني بِالدُّعاءِ وَتَكَفَّلْتَ لي بِالاِجابَةِ يا اَرْحَمَ الرّاحِمينَ. \"Allah\'ım! Her şeyin itaat ettiği ismin, her şeyi kaplayan rahmetin, karşısında her şeyin alçaldığı azametin, her şeye üstün gelen izzetin, karşısında her şeyin teslim olduğu kuvvetin, her şeye galip gelen ceberutun ve her şeyi kuşatan ilmin hakkına sana el açıyorumben; ey Nur; ey Kuddüs; ey her şeyden önce ilk ve ey her şeyden sonra bâki olan! Ya Allah, ya Rahman! Muhammed ve Ehlibeyt\'ine rahmet et ve nimetleri değiştiren günahlarımı bağışla; belaların inmesine yol açan günahlarımı bağışla; ümidi kesen günahlarımı bağışla; düşmanları başı-ma dolaştırıp duran günahlarımı bağışla; duanın kabulünü önleyen günahlarımı bağışla; belanın inmesini hak ettiren günahlarımı bağışla; gökten yağmurun inmesini önleyen günahlarımı bağışla; kötülüklerimin üzerini açan günahlarımı bağışla; fena ve yokluğumu çabuklaştıran günahlarımı bağışla; pişmanlığa yol açan günahlarımı bağışla; ismet per-delerini yırtan günahlarımı bağışla. (Düşmanın) nüfuz edemeyeceği sağ-lam zırhını bana giydir. Bu yılımın gelecek (günlerinde), gece ve gündüz çekindiğim şeylerin şerrinden beni koru. Allah\'ım! Ey yedi göğün, yedi yerin, onların içinde ve arasında bulunanların Rabbi; ey büyük Arş\'ın Rabbi; ey Fâtiha Suresi\'nin ve büyük Kur\'ân\'ın Rabbi; ey İsrafil\'in, Mikail\'in ve Cebrail\'in Rabbi; ey resullerin efendisi ve peygamberlerin sonuncusu Muhammed\'in (sallallahu aleyhi ve alihi) Rabbi! Mukaddes zatın ve kendini adlandırdığın isimlerin hak-kına senden dileniyorum. Ey yüce! Sensin büyük nimet veren; korkulan-sakınılan şeyleri defeden; bol nimetleri veren; az olanın da karşılığında iyilikleri kat kat artırırsın, çok olanın da. Sen istediğin şeyi yaparsın; ey kudret sahibi; ey Allah; ey Rahman! Muhammed ve Ehlibeyt\'ine rahmet eyle; bu yılımın gelecek (günlerinde kusurlarımı örtecek) örtünü bana giy-dir; nurunla yüzümüaydınlat; muhabbetinle beni sev; beni rızana (veya Rızvan cennetine), değerli lütuf ve keremine ve büyük bağışına ulaştır. Bana indinde olanın en iyisini ve yaratıklarından birisine verdiğinin en hayırlısını ver ve bana afiyet libası giydir. Ey her şikâyetin (edileceği) yer; ey her gizli konuşmaya şahit olan; ey her gizliyi bilen; ey istediği belâyı uzaklaştıran; ey yüce affın sahibi; ey güzel bağışlayan! Ölümümü İbrahim\'in (a.s) milleti, tevhid fıtratı ve Muhammed\'in (s.a.a) dini ve sünneti üzere ve en iyi ölümle, dostlarına dost, düşmanlarına düşman olduğum hâlde gerçekleştir. Allah\'ım! Bu yıl içerisinde beni senden uzaklaştıracak amel, söz veya fiillerden beni uzak tut. Yine bu yılda beni sana yakınlaştıracak amel, söz veya fiillere sevk et; ey merhametlilerin en merhametlisi! (Allah\'ım!) Akıbetinden çekindiğim veya seni gazaplandırarak Kerim Vech\'ini benden çevirmene ve böylece indinde olan bir nasibimi kaybet-meme vesile olmasından korktuğum amel, söz ve fiillerden beni alıkoy; ey çok şefkatli, ey Rahim! Allah\'ım! Bu yılımın gelecek (günlerinde) beni koru; beni kendi civa-rına ve himayene al; afiyet örtünle beni ört; lütuf ve keremini bana ihsan eyle. Senin civarında yer alan azizdir; senin medh u senan yücedir ve senden başka bir ilâh yoktur. Allah\'ım! Beni geçmiş velilerinden olan salihlerin takipçisi kıl; beni onlara kavuştur; hakkında doğru konuşan (velilerine) teslimiyet arz edenlerden kıl. Allah\'ım! Hatalarımın, nefsime ettiğim zulüm ve aşırılığın, heva ve hevesime uymamın ve şehvetlerime kapılmamın, beni kuşatıp da rahmet ve rızvanına ulaşmama engel olması ve böylece indinde unutulmama,gazap ve azabına duçar olmama sebep olmasından sana sığınırım. Allah\'ım! Seni benden hoşnut edecek amellere beni muvaffak kıl ve beni kendine yakınlaştır. Allah\'ım! Peygamber\'in Muhammed\'in (s.a.a) (içinden) düşmanları-nın korkusunu yok etmede, sıkıntısını gidermede, kederine son vermede yeterli olduğun ve ona verdiğin vaadi doğruladığın ve ahdini yerine getirdiğin gibi, bu yılın korku ve afetlerine, hastalıklarına, fitnesine, kötü-lüklerine, kederlerine ve dar geçimine karşı bana da yeterli ol; kendi rahmetinle beni ölünceye kadar sürekli ve eksiksiz nimet ile içice olan, kâmil bir afiyete ulaştır. Ben, kötülük yapmış, zulüm etmiş ve zelil bir şekilde günahını itiraf etmiş birisi gibi sana el açıyorum; senden, geçmiş-te yaptığım ve koruyucu meleklerinin kaydettiği ve değerli meleklerin saydığı günahlarımı bağışlamanı ve kalan ömrümde, beni günahlardan korumanı diliyorum, ey mabudum, ey Allah, ey Rahman, ey Rahim! Muhammed ve Muhammed\'in Ehlibeyt\'ine rahmet eyle ve senden dilediğim ve verilmesi için sana yöneldiğim şeyleri bana lütfeyle; çünkü sen bana dua etmemi emrettin ve dualarımın kabulüne kefil oldun; ey merhametlilerin en merhametlisi!\" Bu duayı Merhum Seyyid İbn Tâvûs ramazanın birinci gecesi için nakletmiştir. Altıncı Gün H.k. 201 yılında halk bu günde Hz. İmam Rıza\'ya (a.s) biat etti. Seyyid İbn Tavus, bu nimetin şükrünü yerine getirmek için bu günde iki rekat namaz kılınmasını ve her rekatta Fatiha Suresinden sonra 25 defa İhlas Suresinin okunmasını rivayet etmiştir. On Üçünçü Gece Bu gece \"Biyz\" gecelerinin ilkidir. Bu gecedeüç amel müstehap-tır: 1- Gusletmek. 2- Dört rekât namazı her rekâtta bir Fâtiha ve yirmi beş İhlâs Suresi\'ni okumak suretiyle kılmak. 3- Recep ve şabanın on üçüncü gecelerinin amellerinde işaret ettiğimiz gibi her rekâtında Fâtiha\'dan sonra, Yâsin, Tebâreke (Mülk) ve İhlâs Sureleri okunan iki rekâtlık namazı kılmak sünnettir. On Dördüncü Gece Bu gecede, on üçüncü gecede değindiğimiz namaz, ikişer ikişer dört rekât olarak kılınır. On üç, on dört ve on beşinci gecelerde yapıl-ması müstehap olan bir amel de \"Mucîr\" duasının okunmasıdır. Kim bu duayı okursa, günahları yağmur taneleri, ağaçların yaprakları ve çölün kumları kadar çok olsa bile bağışlanır. On Beşinci Gece Oldukça mübarek bir gece olan bu gecede şu ameller sünnettir: 1- Gusletmek. 2- İmam Hüseyin\'in (a.s) ziyareti. 3- Altı rekât namaz kılmak. İkişer ikişer kılınan bu namazın her rekâtında Fâtiha, Yâsin, Tebâreke (Mülk) ve İhlâs Sureleri okunur. 4- Bu gecenin bir ameli de her rekâtında Fâtih\'adan sonra on defa İhlâs Suresi\'nin okunması suretiyle ikişer ikişer kılınan yüz rekât namazdır. Merhum Şeyh Müfid \"el-Muknia\" kitabında Emirü\'l-Mu\'minin Ali\'den (a.s) bu konuda şöyle rivayet etmiştir: \"Kim bu ameli yerine getirirse, Allah-u Teâlâ, cinlerden ve insanlardan olan düşmanlarına karşı onu koruyacak on meleği görevlendirir. Öleceği vakit ise onu ateşten koruyacak otuz melek görevlendirir.\" 5- Birrivayette şöyle geçer: İmam Cafer-i Sadık\'tan (a.s) \"Ramazan ayını on beşinci gecesi İmam Hüseyin\'in (a.s) kabrinin yanında olan kimse hakkında ne buyuruyorsunuz?\" diye sordukları zaman İmam şöyle buyurdu: \"Ramazan ayının on beşinci gecesi İmam Hüseyin\'in (a.s) kabrinin yanında yatsı namazından sonra gece namazının nafilesi dışında on rekat namaz kılan ve her rekatta Fatiha Suresinden sonra on defa İhlas Suresini okuyan ve cehennem ateşinden Allah Tealaya sığınan kimseye ne mutlu. -Kim böyle yaparsa- Allah Teala onu cehennem ateşinden kurtulmuş diye yazar ve rüyada bir meleğin kendisine cenneti müjdelediğini ve bir meleğin de onu cehennem ateşinden güvende kıldığını görmedikçe dünyadan göçmez.\" On Beşinci Gün Bu günde Hicret\'in ikinci yılında İmam Hasan Mücteba (a.s) dünyaya gelmiştir. Merhum Şeyh Müfid\'in nakline göre, İmam Muhammed Taki\'nin (a.s) doğumu da Hicret\'in 195. yılında, bu günde gerçekleşmiştir. Ancak Meşhur görüş İmam Muhammed Takî\'nin (a.s) recebin 10. gününde dünyaya geldiğidir. Her hâlükârda bu gün değerli bir gündür. Özellikle bu günde sadaka vermenin ve hayır işlemenin çok fazileti vardır. On Yedinci Gece Bu gece de çok mübarek ve değerli bir gecedir. Bu gecede Kureyş müşriklerinin hazırladığı orduyla, İslam ordusu karşı karşıya geldiler. Bu gecenin gündüzünde ise Bedir Savaşı gerçekleşmiştir. Bu savaşta Allah-u Teâlâ İslâm ordusuna müşriklere karşı büyük bir zafer nasip etmiş ve bu zafer İslam\'ın en büyük fethi olmuştur. Onun için âlimlerimiz bugünde çok sadaka verip şükürdebulunmanın müstehap olduğunu söylemişlerdir. On yedinci gecede gusül ve ibadetin de çok büyük fazileti vardır. Bir çok rivayette şöyle geçer: Bedir savaşı gecesi peygamber efendimizin (s.a.a), ashabına, \"Kim bu gece gidip kuyudan bizim için su çekip getirebilir?\" diye buyurdu. Ashap sustu ve kimse bu işe girişmedi. Emirulmüminin Hz. Ali (a.s) bir su kırbası alarak su getirmek için dışarı çıktı. O zifri karanlık gece çok soğuktu; rüzgar da esiyordu. Hz. Ali (a.s) su kuyusunun başına ulaştı. O kuyu çok derin ve karanlıktı. Hz. Ali (a.s) kuyudan su çekebilmek için bir kova bulamadı. Çaresiz, kendisi kuyuya indi; su kırbasını su ile doldurup dışarı çıktı. Geri dönmek için hareket edince şiddetli bir rüzgar esmeye başladı. Hazret rüzgar kesilinceye kadar oturup bekledi. Sonra kalkıp yeniden hareket edince yine şiddetli bir rüzgarla karşılaştı. Hazret yine oturup rüzgarın geçmesini bekledi. Üçüncü defa kalkıp hareket edince yine aynı olay yaşandı ve Hz. Ali (a.s) yine oturup bekledi. Rüzgar kesildikten sonra kalkıp kendisini peygamer efendimize ulaştırdı. Efendimiz (s.a.a), \"Ey Ebe\'l-Hasan! Neden geciktin?\" diye sordu. Bunun üzerine Hz. Ali (a.s), \"Üç defa vücu-dumu titreten şiddetli bir rüzgarla karşılaştım. Ben bu rüzgarların kesilmesi için bekledim\" diye arzetti. Efendimiz, \"Ey Ali! O rüzgar-ların ne olduğunu biliyor musun?\" diye sordu. Ali (a.s), \"Hayır\" ceva-bını verdi. Efendimiz buyurdu ki: \"Birinci rüzgar bin melekle birlikte seni selamlayan Cebrail\'di. İkincisi bin melekle birlikte seni selamla-yan Mikail\'di, üçüncüsü ise bin melekle birlikte seniselamlayan İsrafildi. Bu melekler bize yardım etmek için yere indiler.\" \"Emirulmüminin Ali\'nin (a.s) bir gecede üç bin üç fazileti var\" sözü de buna işarettir. Nitekim Seyyid Himyerî Hz. Ali\'nin (a.s) med-hinde okuduğu şiirinde buna işaret etmektedir: Andolsun Allah\'a ve nimetlerine Sorumludur söylediklerinden her insan Gerçekten Ali b. Ebutalib Takva ve hayırla donanmış bir insan Başlayınca savaş mızraklarla Kaçtılar cesaretli kişiler korkudan Yürüyor düşman üzerine Keskin kılıç var elinde her zaman Avlanmak için yavrularını dışarı çıkaran aslanın Yavruları arasında yürüyüşü gibi Ve Ali öyle bir kişidir ki bir gecede Selamladı onu Mikail ile Cebrail. Mikail bin melekle, Cebrail bin melekle Onların peşi sıra İsrafil bin melekle Bedir gecesi yardım için geldiler Ebabil kuşları gibi yere indiler. On Dokuzuncu Gece Bu gece kadir gecesi olma ihtimali olan üç gecenin ilkidir; diğer iki gece ise 21 ve 23. gecedir. Kadir gecesi öyle bir gecedir ki, onun fazilet ve değerine hiçbir gece ulaşamaz. O gecede yapılan amel, bin ayda yapılan amelden daha hayırlıdır. O gecede yılın mukadderatı takdir edilir. Melekler ve büyük Ruh, Allah\'ın izniyle bu gecede yer-yüzüne iner ve zamanın hücceti ve velâyet sahibine inerek takdir edi-len şeyleri ona sunarlar. Kadir gecelerinin amelleri iki kısımdır: Bir kısmı her üç gecede yapılan amellerdir; bir kısmı ise her gecenin kendisine ait amellerdir. Kadir Gecelerinin MüşterekAmelleri 1- Gusül yapmak. Merhum Allâme Meclisî bu guslün güneş batacağı sırada yapılıp onunla akşam namazının kılınmasının daha efdal oldu-ğunu yazmıştır. 2- İki rekât namazı, her rekâtta Fâtiha\'dan sonra yedi defa İhlâs Suresi\'ni okuyarak kılmak; namazın ardından da yetmiş defa: \"Esteğ-firullahe ve etûbu ileyh\" söyleyerek Allah\'tan mağfiret dilemek ve tövbe etmek. Resul-i Ekrem (s.a.a) kendisinden nakledilen bir hadiste şöyle buyurmaktadır. \"Kim bu ameli yaparsa, yerinden kalkmadan önce Allah onu ve anne-babasını bağışlar.\" 3- Bir amel de şudur: Kur\'ân-ı Kerim\'i açıp önüne kor ve şu duayı okursun: اَللّـهُمَّ اِنّي اَسْأَلُكَ بِكِتابِكَ وَما فيهِ وَفيهِ اسْمُكَ الاَكْبَرُ وَاَسْماؤُكَ الْحُسْنى، وَما يُخافُ وَيُرْجى اَنْ تَجْعَلَني مِنْ عُتَقائِكَ مِنَ النّارِ. \"Allah\'ım, indirdiğin kitabın ve onda bulunan büyük ismin ve güzel isimlerin hürmetine ve kitabındaki korkutan veya ümit veren (ayetlerin) hürmetine, beni cehennem ateşinden azat ettiğin kimselerden kılmanı dilerim senden.\" Ve bu duanın ardından da hacet ve dileklerinizi Hak Teâlâ\'dan istersiniz. 4- Bu gecelerde yapılan bir amel de şöyledir: Kur\'ân\'ı alıp başınıza kor ve şöyle dua edersiniz: اَللّـهُمَّ بِحَقِّ هذَا الْقُرْآنِ، وَبِحَقِّ مَنْ اَرْسَلْتَهُ بِهِ، وَبِحَقِّ كُلِّ مُؤْمِنٍ مَدَحْتَهُ فيهِ، وَبِحَقِّكَ عَلَيْهِمْ، فَلا اَحَدَاَعْرَفُ بِحَقِّكَ مِنْكَ. \"Allah\'ım! Bu Kur\'ân ve onu gönderdiğin kimsenin ve onda methettiğin bütün müminlerin hakkına ve senden başka hiç kimsenin tanıyamayacağı onlar üzerindeki hakkına (sana yalvarıyorum).\" Sonra da on defa: Bike ya Ellah On defa: Bi-Muhammedin On defa: Bi- Eliyyin On defa: Bi-Fatimete On defa: Bil-Haseni On defa: Bil-Hüseyni On defa: Bi-Eliyyibnil Hüseyin On defa: Bi-Muhammed İbn Eliyyin On defa: Bi-Ce\'fer İbn Muhammed On defa: Bi-Musa İbn Ce\'fer On defa: Bi-Eliyyİbn Musa On defa: Bi-Muhammed İbn Eliyyin On defa: Bi-Eliyyİbn Muhammed On defa: Bil-Hasen İbn Eliyyin On defa: Bil-Hucceti söyleyip hacetlerinizi istersiniz. Bu duada önce Allah-u Teâlâ\'yı, Kur\'-ân-ı Kerim\'e ve O\'nun gönderdiği Peygamber\'ine (s.a.a) ve Kur\'ân\'ın methettiği müminlere sonra da Allah\'u Teâlâ\'yı kendi mukaddes zatına ve Ehlibeyt\'ten olan On Dört Masum\'un her birinin hürmetine ant vererek hacet ve dileklerinizi Hak Teâlâ\'dan diliyorsunuz. 5- Bu gecenin bir ameli de imkânı olanlar için İmam Hüseyin\'in (a.s) mukaddes türbesini ziyaret etmektir. Uzakta olanlar da uzaktan İmam\'ı (a.s) selâmlayarak ziyaret edebilirler. 6- Bu üç gecede ihya tutmak (bu geceleri yatmadan sabahlamak) da müstehaptır. Bir hadis-i şerifte şöyle geçer: \"Kadir gecesinde ihya tutan kimsenin günahlarını, Allah bağışlar.\" 7- Her üç gecede de yüz rekât namaz kılmanın çokfazileti vardır. Bu namazlarda her rekâtta Fâtiha\'dan sonra on defa İhlâs Suresi okunursa, daha faziletli olur. 8- Şu duanın okunması da bu üç gecenin müşterek amelidir: اَللّـهُمَّ اِنّي اَمْسَيْتُ لَكَ عَبْداً داخِراً لا اَمْلِكُ لِنَفْسي نَفْعاً وَلا ضَرّاً، وَلا اَصْرِفُ عَنْها سُوءاً، اَشْهَدُ بِذلِكَ عَلى نَفْسي، وَاَعْتَرِفُ لَكَ بِضَعْفِ قُوَّتي، وَقِلَّةِ حيلَتي، فَصَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَاَنْجِزْ لي ما وَعَدْتَني وَجَميعَ الْمُؤْمِنينَ وَالْمُؤْمِناتِ مِنَ الْمَغْفِرَةِ في هذِهِ اللَّيْلَةِ، وَاَتْمِمْ عَلَيَّ ما آتَيْتَني فَاِنّي عَبْدُكَ الْمِسْكينُ الْمُسْتَكينُ الضَّعيفُ الْفَقيرُ الْمَهينُ، اَللّـهُمَّ لا تَجْعَلْني ناسِياً لِذِكْرِكَ فيـما اَوْلَيْتَني، وَلا لاِِحْسانِكَ فيـما اَعْطَيْتَني، وَلا آيِساً مِنْ اِجابَتِكَ وَاِنْ اَبْطَأَتَ عَنّي، في سَرّاءٍ اَوْ ضَرّاءٍ، اَوْ شِدَّةٍ اَوْ رَخاءٍ، اَوْ عافِيَةٍ اَوْ بَلاءٍ، اَوْ بُؤْسٍ اَوْ نَعْماءٍ اِنَّكَ سَميعُ الدُّعاءِ. \"Allah\'ım! Menfaat veya zararı elinde olmayan ve kö tülüğü kendi-sinden uzaklaştıramayan değersiz bir kulun olarak akşamladım. Ben kendi nefsime bunu şehadet ediyor, gücümün zayıflığı ve çaremin azlığını sana itiraf ediyorum. Şu hâlde Muhammed ve Ehlibeyt\'ine rahmet eyle vebu gecede bana ve bütün mümin erkek ve kadınlara vaat ettiğin mağfireti gerçekleştir ve bana verdiğin (nimetlerini) tamamla. Çünkü ben senin, miskin, düşkün, zayıf, fakir ve aşağılık bir kulunum. Allah\'ım! İster geciksin (ister gecikmesin), ister rahatlıkta olayım isterse sıkıntıda, ister zorlukta olayım, isterse kolaylıkta, ister afiyet içinde olayım, ister belada, ister yoksulluk içinde olayım isterse nimet (ve bollukta), lütfettiğin şeylerde zikrini bana unutturma; verdiğin (nimetlerde) iyiliğinden beni gafil etme ve icabetinden ümidimi kesme. Kuşkusuz sen duayı işiten (kabul eden)sin.\" Bu duayı Merhum Kef\'emî, İmam Zeynülabidin\'den (a.s) nakletmiş ve şöyle demiştir: \"İmam (a.s) bu duayı, Kadir gecelerinde hem ayak üstü, hem otu-rarak, hem rükûda ve hem de secdede okurdu.\" Merhum Meclisî bu gecelerin en değerli ve faziletli amellerini şöyle sıralamıştır: İstiğfar etmek, zikir, kendimizin, anne-babamızın akraba ve mümin kardeşlerimizin dünya ve ahiretleri ile ilgili hacetlerini istemek, Resulullah (s.a.a) ve Ehlibeyt\'ine mümkün olduğu kadar salât u selam etmek; bazı rivayetlere göre Cevşen-i Kebir duasının da bu üç gecede okunması müstehaptır. Bir rivayette şöyle geçer: \"Resulullah\'a (s.a.a) \"Kadir gecesine girdiğimizde (o gecede), ne isteyelim Hak Teâlâ\'dan?\" diye sorulduğunda, Resulullah (s.a.a): \"Afi-yet dileyin.\" buyurdu. Kadir Gecelerinin Özel Amelleri On Dokuzuncu Gece 1- Yüz defa: اَسْتَغْفِرُ اللهَ رَبّي وَاَتُوبُ اِلَيْهِ. (Rabbim olan Allah\'tan mağfiret diler ve onatövbe ederim.) demek. 2- Emirü\'l-Müminin Ali\'nin (a.s) Kufe mescidinin mihrabında İbn Mülcem tarafından vurulmasının bu geceye tekabül etmesi münasebe-tiyle yüz defa: اَللّـهُمَّ الْعَنْ قَتَلَةَ اَميرِ الْمُؤمِنينَ . ( Allah\'ım! Emirü\'l-Müminin Ali\'nin (a.s) katillerine lânet et.) söylemek müstehaptır. 3- Önceden ramazan ayının gündüzleri için altıncı amel olarak zikrettiğimiz duayı, bu gece de okumak sünnettir. 4- Bu gecenin bir ameli de, şu duayı okumaktır: اَللّـهُمَّ اْجْعَلْ فيـما تَقْضي وَتُقَدِّرُ مِنَ الاَمْرِ الَْمحْتُومِ، وَفيـما تَفْرُقُ مِنَ الاَمْرِ الحَكيمِ في لَيْلَةِ الْقَدْرِ، وَفِي الْقَضاءِ الَّذي لا يُرَدُّ وَلا يُبَدَّلْ، اَنْ تَكْتُبَني مِنْ حُجّاجِ بَيْتِكَ الْحَرامِ، الْمَبْرُورِ حَجُّهُمُ، الْمَشْكُورِ سَعْيُهُمُ، الْمَغْفُورِ ذُنُوبُهُمُ الْمُكَفَّرِ عَنْهُمْ سَيِّئاتُهُمْ وَاجْعَلْ فيـما تَقْضي وَتُقَدِّرُ اَنْ تُطيلَ عُمْري وَتُوَسِّعَ عَلَيَّ في رِزْقي، وَتَفْعَلَ بي كَذا وَكَذا. \"Allah\'ım! Kadir gecesinde hükmedip mukadder buyurduğun, hik-met üzere kararlaştırdığın, değişmeyen, dönüşü olmayan hükümlerin arasında beni de Beytü\'l-Haram\'ının, hacları kabul olan, çabalarının karşılığı verilen, günahları affedilen, kötülüklerinin üstüörtülen hacıların-dan yaz. Ömrümün uzamasını ve rızkımın çoğalmasını mukadder buyur. Ve benim şu, şu... hacetlerimi yerine getir.\" Uyarı: \"Keza ve keza\" (Şu, şu hacetlerim…) cümlesi yerine hacet-ler zikredilir. Yirmi Birinci Gece Bu gece on dokuzuncu geceden daha faziletlidir. Bu gecede de üç gecenin müşterek amellerini yerine getirmekle birlikte bu gece ve yirmi üçüncü gecenin gusül, ihya ve ibadetine daha çok önem veril-mesi, hadislerde üstelenmiş ve Kadir gecesinin bu iki geceden birisi olduğu vurgulanmıştır. Muhtelif hadislerde nakledildiğine göre, Ehlibeyt İmamları\'ndan birisine, Kadir gecesinin bu iki geceden hangisi olduğu sorulduğunda, \"İstediğini bu iki geceden birisinde (her iki gecenin amellerini yerine getirerek) bulman kolaydır.\" veya \"Neden her iki gecede de hayır amel işlemeyesin?!\" şeklindeki cevaplarla yetinmiş ve kesin belirle-memişlerdir. Merhum Şeyh Sadûk\'un: \"Bu iki geceyi ilâhî olan ilmî müzakere-lerle geçirmek daha faziletlidir.\" dediği nakledilmiştir. Bu geceden itibaren ramazanın son on günlerine ait duaların okun-masına da başlanılır. O dualardan birisi, Merhum Kuleynî\'nin İmam Cafer Sadık\'tan (a.s) naklettiği duadır. İmam (a.s) şöyle buyurmuştur: Ramazan ayının son on gününde, her gece şöyle söylersin: اَعُوذُ بِجَلالِ وَجْهِكَ الْكَريمِ أنْ يَنْقِضيَ عَنّي شَهْرُ رَمَضانَ اَوْ يَطْلُعَ الْفَجْرُ مِنْ لَيْلَتي هذِهِ وَلَكَ قِبَلي ذَنْبٌ اَوْ تَبِعَةٌ تُعَذِّبُني عَلَيْهِ. \"(Ey Rabbim!) Ramazanayının bitmesi veya bu gecenin sabah olmasıyla henüz üzerimde azaba vesile olacak bir günahın kalması hâlinde, bundan Kerim Vech\'inin yüceliğine sığınırım.\" Merhum Kef\'emî\'nin \"Beledu\'l-Emin\" adlı eserin haşiyesindeki nakline göre İmam Cafer Sadık (a.s), ramazan ayının son on gecesinde farz ve sünnet namazlardan sonra şöyle dua ederdi: اَللّـهُمَّ اَدِّ عَنّا حَقَّ ما مَضى مِنْ شَهْرِ رَمَضانَ، وَاغْفِرْ لَنا تَقْصيرَنا فيهِ، وَتَسَلَّمْهُ مِنّا مَقْبُولاً وَلا تُؤاخِذْنا بِاِسْرافِنا عَلى اَنْفُسِنا، وَاجْعَلْنا مِنَ الْمَرْحُومينَ وَلا تَجْعَلْنا مِنَ الَْمحْرُومينَ. \"Allah\'ım! Ramazan ayının geçmiş (günlerinin) hakkını bizden taraf eda et. Ona karşı yaptığımız kusur ve ihmali bağışla. Onu bizden kabul buyur. Nefsimize yaptığımız zulümden dolayı bizi cezalandırma. Bizi rahmetine mazhar olanlardan kıl; mahrum olanlardan değil.\" İmam (a.s) şöyle buyurmuştur: \"Kim bu duayı okursa, Allah bu aydaki geçmiş kusurlarını bağışlar ve geriye kalan günlerinde ise, onu günahtan korur.\" Yine Seyyid İbn Tâvûs\'un (r.a) \"İkbal\" kitabında İbn Ebi Umeyr\'-den, Murazim\'den nakline göre, İmam Sadık (a.s) ramazan ayının son on gününde, her gece şu duayı okurdu: اَللّـهُمَّ اِنَّكَ قُلْتَ في كِتابِكَ الْمُنْزَلِ:(شَهْرُ رَمَضانَ الَّذي اُنْزِلَ فيهِ الْقُرْآنُ هُدىً لِلنّاسِ وَبَيِّناتٍ مِنَ الْهُدىوَالْفُرْقانِ) فَعظَّمْتَ حُرْمَةَ شَهْرِ رَمَضانَ بما اَنْزَلْتَ فيهِ مِنَ الْقُرآنِ، وَخَصَصْتَهُ بِلَيْلَةِ الْقَدْرِ وَجَعَلْتَها خَيْراً مِنْ اَلْفِ شَهْرٍ، اَللّـهُمَّ وَهذِهِ اَيّامُ شَهْرِ رَمَضانَ قَدِ انْقَضَتْ، وَلَياليهِ قَدْ تَصَرَّمَتْ، وَقَدْ صِرْتُ يا اِلهٰي مِنْهُ اِلى ما اَنْتَ اَعْلَمُ بِهِ مِنّي وَاَحْصى لِعَدَدِهِ مِنَ الْخَلْقِ اَجْمَعينَ، فَاَسْأَلُكَ بِما سَأَلكَ بِهِ مَلائِكَتُكَ الْمُقَرَّبُونَ وَاَنْبِياؤُكَ الْمُرْسَلُونَ، وَعِبادُكَ الصّالِحُونَ، اَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَأنَ تَفُكَّ رَقَبَتي مِنَ النّارِ، وَتُدْخِلَنِى الْجَنَّةَ بِرَحْمَتِكَ، وَاَنْ تَتَفَضَّلَ عَليَّ بِعَفْوِكَ وَكَرَمُكَ و تَتَقبَّل تَقَربي وَ تَسْتَجيْبَ دُعائي وتَمُنَّ عَليَّ بالأمنِ يومَ الخَوفِ مِنْ كُلِّ هَوْلٍ اَعْدَدْتَهُ لِيَومِ الْقِيامَةِ، اِلهٰي وَاَعُوذُ بِوَجْهِكَ الْكَريمِ وَبِجَلالِكَ الْعَظيمِ اَنْ يَنْقَضِيَ اَيّامُ شهْرِ رَمَضانَ وَلَياليهِ وَلكَ قِبَلي تَبِعَةٌ اَوْ ذَنْبٌ تُؤاخِذُني بِهِ اَوْ خَطيئَةٌ تُريدُ اَنْ تَقْتَصَّهَا مِنّي لَمْ َتَغْفِرْها لي سَيِّدي سَيِّدي سَيِّدي أسألُك يا لا اِلـٰهَ إلاّ اَنْتَ اِذْ لا اِلـٰهَ إلاّاَنْتَ اِنْ كُنْتَ رَضَيْتَ عَني في هذَا الشَّهْرِ فَاْزدَدْ عَنّي رِضاً، وَاِنْ لَمْ تَكُن رَضَيْتَ عنِّي فَمِنَ الآنَ فَارْضَ عَنّي يا اَرْحَمَ الرّاحِمينَ، يا اَللهُ يا اَحَدُ يا صَمَدُ يا مَنْ لَمْ يَلِدْ وَلمْ يُولَدْ وَلَمْ يَكُنْ لَهُ كُفُواً اَحَدٌ. Allah\'ım! İndirilen kitabın (Kur\'ân)\'da şöyle buyurdun: \"Ramazan ayı, ki insanlara yol gösterici, (hakkı batıldan) ayırt edip açıklayıcı olarak Kur\'ân o ayda indirilmiştir...\" Kur\'ân\'ı böylece ramazan ayında indirerek, Kadir gecesini bu aya has kılıp bu ayın hürmetini yücelttin. Allah\'ım! İşte ramazan ayının günleri bitmek ve gece leri geçmek üzeredir. Ey mabudum! (Bu günler ve gecelerde) ulaştığım durumu sen benden daha iyi bilirsin; sen (itaat veya günahlarımın) sayısına bütün yaratıklardan daha çok vakıfsın. Şu hâlde mukarreb meleklerinin, gönde-rilmiş peygamberlerinin ve salih kullarının senden dilerken vasıta kıldık-ları şeyleri, ben de vasıta kılarak senden, Muhammed ve Ehlibeyt\'ine rahmet etmeni, vücudumu (cehennem) ateşinden kurtarmanı, rahmetinle beni cennete yerleştirmeni, affın ve kereminle bana lütufta bulunmanı, (sana) yakınlaşmak için (yaptığım amelleri) kabul buyurmanı, duamı kabul etmeni ve korku günü olan Kıyamet günü için öngördüğün bütün korku ve dehşetlerden beni emniyete alarak minnetine mazhar kılmanı diliyorum. Ey mabudum! Ramazan ayının gündüz ve geceleri geçer de üzerimde beni cezalandırmana sebep olacak bir suç ve günah veya benden kısasınıalacağın bir yanlışım kalır ve onu bağışlamazsan, bundan (ancak) Kerim Vech\'ine ve yüce celaline sığınırım. Ey efendim; ey efendim; ey efendim; ey (yüce Allah)! Senden başka ilâh yoktur; çünkü senden gayri bir mabut olamaz; sana yalvarıyorum; bu ayda benden razı olduysan, rızanı daha da artır ve eğer razı olmadıysan, şu anda benden razı ol; ey merhametlilerin en merhametlisi! Ey Allah, ey tek, ey noksansız-ihtiyaçsız, ey doğmayan ve doğurmayan ve hiçbir şey kendisine denk olmayan (Rabbim)!\" Peşinden şu duanın sık sık tekrarlanması tavsiye edilmiştir: يا مُلَيِّنَ الْحَديدِ لِداوُدَ عَلَيْهِ السَّلامُ يا كاشِفَ الضَرّ والكُرَبِ العِظام عَن ايّوبَ (عليه السلام)، اَي مُفَرِّجَ هَمِّ يَعْقُوبَ عَلَيْهِ السَّلامُ، اَيْ مُنَفِّسَ غَمِّ يُوسُفَ عَلَيْهِ السَّلامُ صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ كَما اَنْتَ أَهْلهُ اَنْ تُصَلِّيَ عَلَيْهِمْ اَجْمَعينَ وَافْعَلْ بي ما اَنْتَ اَهْلُهُ وَلا تَفْعَلْ بي ما اَنَا اَهْلُهُ. \"Ey Davud aleyhisselâm için demiri yumuşatan; ey Eyyup aleyhis-selâm\'ın büyük sıkıntı ve kederini gideren; ey Yakup aleyhisselâm\'ın üzüntüsüne son veren; ey Yusuf Aleyhisselâm\'ın gamını bertaraf eden (Yüce Allah)! Muhammed ve Ehlibeyt\'inin hepsine, sana yakışır şekilde rahmet eyle; bana, kendine yakışır şekilde muamele et, benim hak ettiğim şekilde değil.\" \"el-Kâfî\" , \"el-Muknia\" ve \"el-Misbâh\" kitaplarında, yirmi birinci geceiçin şu dua nakledilmiştir: يا مُولِجَ اللَّيْلِ فِي النَّهارِ، وَمُولِجَ النَّهارِ فِي اللَّيْلِ، وَمُخْرِجَ الْحَيِّ مِنَ الْمَيِّتِ، وَمُخْرِجَ الْمَيِّتِ مِنْ الْحَيِّ، يا رازِقَ مَنْ يَشاءُ بِغَيْرِ حِسابٍ، يا اَللهُ يا رَحْمـنُ، يا اَللهُ يا رَحيمُ، يا اَللهُ يا اَللهُ يا اَللهُ لَكَ الاَسْماءُ الْحُسْنى، وَالاَمْثالُ الْعُلْيا، وَالْكِبْرِياءُ وَالآلاءُ، اَسْأَلُكَ اَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَاَنْ تَجْعَلَ اسْمي في هذِهِ اللَّيْلَةِ فِي السُّعَداءِ، وَرُوحي مَعَ الشُّهَداءِ، وَاِحْساني في عِلِّيّينَ، وَاِساءَتي مَغْفُورَةً، وَاَنْ تَهَبَ لي يَقينَاً تُباشِرُ بِهِ قَلْبي، وَاِيماناً يُذْهِبُ الشَّكَّ عَنّي، وَتُرْضِيَني بِما قَسَمْتَ لي، وَآتِنا فِي الدُّنْيا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً، وَقِنا عَذابَ النّارِ الْحَريقِ، وَارْزُقْني فيها ذِكْرَكَ وَشُكْرَكَ، وَالرَّغْبَةَ اِلَيْكَ وَالاِنابَةَ وَالتَّوْفيقَ لِما وَفَّقْتَ لَهُ مُحَمَّداً وآلَ مُحَمَّدٍ عَلَيْهِ وَعَلَيْهِمُ السَّلامُ. \"Ey geceyi gündüze ve gündüzü geceye dâhil eden; diriyi ölüden ve ölüyü diriden çıkaran; ey istediğine hesapsız rızk veren; ya Allah, ya Rahman; ya Allah, ya Rahim; ya Allah, ya Allah, ya Allah!Güzel isimler, yüce örnekler, yücelik ve nimetler sana mahsustur. Senden, Muhammed ve Ehlibeyt\'ine rahmet etmeni ve bu gecede benim ismimi saadetli insanların isimleri arasına, ruhumu ise şehidlerin ruhlarının yanına yerleştirmeni, iyiliğimi illiyyîn makamına (kabul derecesine) ulaştırmanı, kötülüğümü bağışlamanı diliyorum. Bana kalbimle bütünleşen (hiçbir zaman ayrılmayan) bir yakin; şüpheyi benden uzaklaştıracak bir iman lütfetmeni ve benim için kısmet ettiğin şeylere beni razı kılmanı diliyorum senden. (Allah\'ım!) Dünyada da bize iyilik nasip et, âhirette de. Bizi, yakıcı ateşin azabından koru. Bu gecede bana zikrini, şükrünü, sana yönelmeyi, tövbe etmeyi nasip et ve Muhammed ve Ehlibeyt\'ini (ona ve Ehlibeyt\'ine selâm olsun) muvaffak kıldığın şeylere beni de muvaffak kıl.\" Yirmi İkinci Gecenin Duası Şu dua bu gece için rivayet edilmiştir: يا سالِخَ النَّهارِ مِنَ اللَّيْلِ فَاِذا نَحْنُ مُظْلِموُنَ وَمُجْرِيَ الشَّمْسِ لِمُسْتَقَرِّها بِتَقْديرِكَ، يا عَزيزُ يا عَليمُ، وَمُقَدِّرَ الْقَمَرِ مَنازِلَ حَتّى عادَ كَالْعُرْجُونِ الْقَديمِ، يا نُورَ كُلِّ نُور، وَمُنْتَهى كُلِّ رَغْبَةٍ، وَوَلِيَّ كُلِّ نِعْمَةٍ، يا اَللهُ يا رَحْمـنُ، يا اَللهُ يا قُدُّوسُ، يا اَحَدُ يا واحِدُ، يا فَرْدُ يا اَللهُ يا اَللهُ يا اَللهُ، لَكَ الاَسْماءُ الْحُسْنى، وَالاَمْثالُ الْعُلْيا، وَالْكِبْرِياءُ وَالآلاءِ، اَسْأَلكَ اَنْ تُصَلِّيَ عَلى مُحَمَّدٍوَاَهْلِ بَيْتِهِ، وَاَنْ تَجْعَلَ اسْمي في هذِهِ اللَّيْلَةِ فِي السُّعَداءِ، وَرُوحي مَعَ الشُّهَداءِ، وَاِحْساني في عِلِّيّينَ، وَاِساءَتي مَغْفُورَةً، وَاَنْ تَهَبَ لي يَقيناً تُباشِرُ بِهِ قَلْبي، وَايماناً يُذْهِبُ الشَّكَّ عَنّي، وَتُرْضِيَني بِما قَسَمْتَ لي، وَآتِنا فِي الدُّنْيا حَسَنةً وَفِي الآخِرَةِ حَسَنَةً وَقِنا عَذابَ النّارِ الْحَريقِ، وَارْزُقْني فيها ذِكْرَكَ وَشُكْرَكَ وَالرَّغَبَةَ اِلَيْكَ وَالاِنابَةَ وَالتَّوفيقَ لِما وَفَّقْتَ لَهُ مُحَمَّداً وآلَ مُحَمَّدٍ عَلَيْهِمُ السَّلامُ. \"Ey gündüzü geceden söküp çıkaran ve aniden bizi karanlıkta bırakan; takdiriyle güneşi kendisi için (tespit ettiği) bir karar yerine doğru akıtıp götüren! Ey izzet ve ilim sahibi; ey ay için sonunda eski bir hurma dalı gibi (ilk menziline) dönünceye kadar, bir takım uğrak yerleri takdir eden. Ey nurun nuru; ey her arzunun son noktası ve her nimetin velisi! Ey Allah, ey Rahman, ey Allah, ey Kuddüs, ey tek, ey bir, ey eşsiz, ey Allah, ey Allah, ey Allah! Güzel isimler, yüce örnekler, yücelik ve nimetler sana mahsustur. Senden, Muhammed ve Ehlibeyt\'ine salât etmeni ve bu gecede benim ismimi saadetlilerin ismiyle ve ruhumu şehitlerin (ruhuyla) birlikte kılmanı, iyiliğimi illiyyîn makamına (kabul derecesine) yüceltmeni, kötülüğümü bağışlamanı diliyorum. Bana kalbimle bütünleşen bir yakin, şüpheyi benden uzaklaştıracak bir iman nasip etmeni, benim için kısmetettiğin şeye beni razı kılmanı istiyorum. (Allah\'ım!) Dünyada da bize iyilik ver, ahirette de ve bizi yakıcı ateşin azabından koru. Bu (gecede) zikrini, şükrünü, iştiyakla sana yönelmeyi ve tövbe etmeği bize nasip et. Muhammed ve Ehlibeyt\'ini (ona ve Ehlibeyt\'ine selâm olsun) muvaffak kıldığın şeylere bizleri de muvaffak kıl.\" Yirmi Üçünçü Gece يا رَبَّ لَيْلَةِ الْقَدْر وَجاعِلَها خَيْراً مِنْ اَلْفِ شَهْرٍ، وَرَبَّ اللَّيْلِ والنَّهارِ، وَالْجِبالِ والْبِحارِ، والظُّلَمِ والأَنْوارِ، وَالأَرْضِ وَالسَّماءِ، يا بارِئُ يا مُصَوِّرُ، يا حَنّانُ يا مَنّانُ، يا اَللهُ يا رَحْمنُ، يا اَللهُ يا بَديعُ، يا اَللهُ يا اَللهُ يا اَللهُ، لَكَ الاَْسْماءُ الْحُسْنى، وَالأَمْثالُ الْعُلْيا، وَالْكِبْرِياءُ وَالآلاءُ، اَسْأَلُكَ اَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَاَنْ تَجْعَلَ اسْمي في هذِهِ اللَّيْلَةِ فِي السُّعَداءِ، وَرُوحي مَعَ الشُّهَداءِ وَاِحْساني في عِلِّيّينَ، وَاِساءَتي مَغْفُورَةً، وَاَنْ تَهَبَ لي يَقيناً تُباشِرُ بِهِ قَلْبي وَاِيماناً يُذهِبُ الشَّكَّ عَنّي، وَتُرْضِيَني بِما قَسَمْتَ لي، وَآتِنا فِي الدُّنْيا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً، وَقِنا عَذابَ النّارِ الْحَريقِ، وَارْزُقْني فيها ذِكْرَكَ وَشُكْرَكَ وَالرَّغْبَةَ اِلَيْكَوَالاِنابَةَ والتَّوبَةَ والتَّوْفيقَ لِما وَفَّقْتَ لَهُ مُحَمَّداً وَآلَ مُحَمَّدٍ عَلَيْهِمُ السَّلامُ. \"Ey Kadir gecesinin Rabbi ve onu bin aydan hayırlı ey gece ve gündüzün, dağların ve denizlerin, karanlıkların ve nurların, yerin ve gö-ğün Rabbi; ey yaratan; ey (varlıkları) şekillendiren; ey şefkatli; ey nimet verip ihsanda bulunan, ey Allah, ey Rahman; ey Allah, ey Kayyum (var-lıkları ayakta tutan); ey Allah, ey örneği olmadan yaratan; ya Allah, ya Al-lah, ya Allah! Güzel isimler, yüce örnekler, kibriya ve nimetler sana mah-sustur. (Allah\'ım!) Senden, Muhammed ve Ehlibeyt\'ine rahmet etmeni ve bu gecede benim ismimi saadetli kimselerin isimleri arasına ve ruhumu şehitlerin ruhunun yanına yerleştirmeni, iyiliğimi illiyyîn makamına (kabul derecesine) ulaştırmanı ve kötülüğümü bağışlamanı diliyorum. Bana, kalbimle bütünleşecek (ondan hiçbir zaman ayrılmayacak) bir yakin, (her türlü) şüpheyi benden uzaklaştıracak bir iman ver ve bana kısmet ettiğin şeylere beni razı kıl; dünyada da bize iyilik ver ahirette de ve bizi yakıcı ateşin azabından koru. Bu (gecede) zikrini, şükrünü, iştiyakla sana yönelmeyi, tövbe edip sana dönmeği bana nasip et ve Muhammed ve Ehlibeyt\'ini (ona ve Ehlibeyt\'ine selâm olsun) muvaffak kıldığın şeylere beni de muvaffak kıl.\" Muhammed b. İsa kendi senediyle Ehlibeyt İmamlarından -Allah\'ın selamı onların üzerine olsun- şöyle nakletmiştir: Ramazan ayının yirmi üçüncü gecesi aşağıdaki duanın secdede, oturarak, ayakta ve kısacası ramazan ayı boyunca mümkün olduğu kadar çeşitli hallerde sık sık tekrarlanması iyidir. Allah Teala\'ya hamd ve sena edipyücelttikten ve peygamber efendimize (s.a.a) salavat gönderdikten sonra şöyle de: اَللّـهُمَّ كُنْ لِوَلِيِّكَ فلان بن فلان \"Fulan ibn fulan\" yerine şöyle de: الْحُجَّةِ بْنِ الْحَسَنِ صَلَواتُكَ عَلَيْهِ وَعَلى آبائِهِ في هذِهِ السَّاعَةِ وَفي كُلِّ ساعَةٍ وَلِيّاً وَحافِظاً وَقائِداً وَناصِراً وَدَليلاً وَعَيْناً حَتّى تُسْكِنَهُ اَرْضَكَ طَوْعاً وَتُمَتِّعَهُ فيها طَويلاً. \"Allah\'ım! Velin Hüccet ibn-il Hasan\'ı (Hz. Mehdi\'yi); salâvatın onun ve babalarının üzerine olsun, (insanların) teslimiyetiyle birlikte yeryüzüne yerleştirip (hâkim kılıp) uzun zaman orada faydalandırıncaya kadar, onun şimdi ve her zaman dostu, koruyucusu, rehberi, yardımcısı, kılavuzu ve gözü ol.\" Ve yine şu duayı oku: يا مُدَبِّرَ الاُمُورِ، يا باعِثَ مَنْ فِى الْقُبُورِ، يا مُجْرِيَ الْبُحُورِ، يا مُلَيِّنَ الْحَديدِ لِداوُدَ صَلِّ عَلى مُحَمَّدٍ وَآل مُحَمدٍ وافْعَلْ بي كَذ وَكَذا. \"Ey işleri tedbir eden, ey kabirdekileri dirilten, ey denizleri akıtan, ey demiri Davud\'a yumşatan! Muhammed ve âl-i Muhammed\'e salat eyle ve bana şöyle şöyle yap.\" «كَذ وَكَذا» yerine hacetlerini iste. -sonra- şöyle de: «اللَّيْلَةَ اللَّيْلَةَ» Bu dua okunurken eller gökyüzüne kaldırılarak duasonuna kadar okunur. Bu duanın bu gece rükû ve secde hâlinde, oturarak, ayakta ve kısacası çeşitli hallerde sık sık tekrarlanması iyidir. Bu duanın rama-zan ayının son gecesinde de okunması tavsiye edilmiştir. Yirmi Dördüncü Gecenin Duası يا فالِقَ الاِصْباحِ، وَجاعِلَ اللَّيْلِ سَكَناً، وَالشَّمْسَ وَالْقَمَرَ حُسْباناً، يا عَزيزُ يا عَليمُ، يا ذَا المَنِّ وَالطَّوْلِ، وَالْقُوَّةِ وَالْحَوْلِ، وَالْفَضْلِ والاِنْعامِ، وَالْجَلالِ وَالاِكْرامِ، يا اَللهُ يا رَحْمـنُ، يا اَللهُ يا فَرْدُ يا وِتْرُ، يا اَللهُ يا ظاهِرُ يا باطِنُ، يا حَيُّ لا اِلـٰهَ إلاّ اَنْتَ، لَكَ الأَسْماءُ الْحُسْنى، وَالأَمْثالُ الْعُلْيا، وَالْكِبْرِياءُ وَالآلاءُ، اَسْأَلُكَ اَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَاَنْ تَجْعَلَ اِسْمي في هذِهِ اللَّيْلَةِ فِي السُّعَداءِ، وَرُوحي مَعَ الشُّهَداءِ، وَاِحْساني في عِلِّيّينَ، وَاِساءَتي مَغْفُورَةً، وَاَنْ تَهَبَ لي يَقيناً تُباشِرُ بِهِ قَلْبي، وَاِيماناً يَذْهَبُ بِالشَّكِّ عَنّي، وَرِضىً بِما قَسَمْتَ لي، وَآتِنا فِي الدُّنْيا حَسَنَةً وَفِي الآخِرَةِ حَسَنَهً، وَقِنا عَذابَ النّارِ الْحَريقِ، وَارْزُقْني فيها ذِكْرَكَ وَشُكْرَكَ وَالرَّغْبَةَ اِلَيْكَ، وَالاِنابَةَ وَالتَّوْبَهَ وَالتَّوْفيقَ لِماوَفَّقْتَ لَهُ مُحَمَّداً وَآلَ مُحَمَّد صَلَواتُكَ عَلَيْهِ وَعَلَيْهِمْ. \"Ey sabahı yarıp çıkaran, geceyi huzur ve sükûnet vesilesi kılan, güneş ve ayı (belli) bir hesap üzere (cereyan) ettiren, ey izzet sahibi, ey (her şeyi) bilen, ey nimet ve bağış sahibi; ey kuvvet ve kudret sahibi; ey (kullarına) lütfedip nimet veren; ey celal ve yücelik sahibi; ey Allah, ey Rahman, ey Allah, ey eşsiz, ey tek, ey Allah, ey aşikâr ve gizli, ey diri olan! Senden başka bir ilâh yoktur. Güzel isimler, yüce örnekler, yücelik ve nimetler sana mahsustur. (Allah\'ım!) Senden Muhammed ve Ehlibeyt\'ine rahmet etmeni ve bu gecede benim ismimi mutlu insanların isimleri arasına ve ruhumu şehitlerin ruhları yanına yerleştirmeni, iyiliğimi illiyyîn makamına (kabul derecesine) yükseltmeni, kötülüğümü bağışlamanı, bana kalbimden (hiçbir zaman) ayrılmayacak bir yakin ve şüpheyi benden uzaklaştıracak bir iman vermeni, bana kısmet ettiğin şeye beni razı kılmanı diliyorum. Bize dünyada da iyilik ver, ahirette de ve bizi ateşin yakıcı azabından koru. Bu (gecede), zikrini, şükrünü, iştiyakla sana yöne-lmeyi, dönüp tövbe etmeği bana nasip et ve Muhammed ve Ehlibeyt\'ini (ona ve Ehlibeyt\'ine selâm olsun) muvaffak kıldığın şeylere beni de muvaffak kıl.\" Yirmi Beşinci Gecenin Duası يا جاعِلَ اللَّيْلِ لِباساً، وَالنَّهارِ مَعاشاً، وَالأَرْضِ مِهاداً، وَالْجِبالِ اَوْتاداً، يا اَللهُ يا قاهِرُ، يا اَللهُ يا جَبّارُ، يا اَللهُ يا سَميعُ، يا اَللهُ يا قَريبُ، يا اَللهُ يا مُجيبُ، يا اَللهُ يا اَللهُ يااَللهُ، لَكَ الأَسْماءُ الْحُسْنى، وَالاَْمْثالُ الْعُلْيا، وَالْكِبْرِياءُ وَالآلاءُ، اَسْأَلُكَ اَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَاَنْ تَجْعَلَ اسْمي في هذِهِ اللَّيْلَةِ فِي السُّعَداءِ، وَرُوحي مَعَ الشُّهَداءِ، وَاِحْساني في عِلِّيّينَ، وَاِساءَتي مَغْفُورةً، وَاَنْ تَهَبَ لي يَقيناً تُباشِرُ بِهِ قَلْبي، وَاِيماناً يُذْهِبُ الشَّكَّ عَنّي، وَرِضىً بِما قَسَمْتَ لي، وَآتِنا فِي الدُّنْيا حَسَنَةً وَفِي الآخِرَةِ، حَسَنَةً وَقِنا عَذابَ النّارِ الْحَريقِ، وَارْزُقْني فيها ذِكْرَكَ وَشُكْرَكَ وَالرَّغْبَةَ اِلَيْكَ وَالاِنابَةَ وَالتَّوْبَةَ والتَّوْفيقَ لِما وَفَّقْتَ لَهُ مَحَمَّداً وَآلَ مُحَمَّدٍ عَلَيْهِمُ السَّلامُ . \"Ey geceyi bir örtü, gündüzü bir geçim zamanı, yeryüzünü beşik ve dağları birer kazık yapan; ey Allah, ey Kahir (her şeye galip gelen); ey Allah, ey Cabbâr; ey Allah, ey duyan; ey Allah, ey yakın; ey Allah, ey (duaları) kabul eden; ya Allah, ya Allah, ya Allah! Güzel isimler, yüce örnekler, yücelik ve nimetler sana mahsustur. Senden, Muhammed ve Ehlibeyt\'ine rahmet etmeni ve bu gecede benim ismimi saadetli kimse-lerin isimleri arasına ve ruhumu şehitlerin ruhlarının yanına yerleştirmeni, iyiliğimi illiyyîn makamına (kabul derecesine) ulaştırmanı ve kötülüğümü bağışlamanı diliyorum. Bana kalbimle bütünleşecek (hiçbir zaman ondan ayrılmayacak)bir yakin, şüpheyi benden uzaklaştıracak bir iman nasip etmeni ve bana kısmet ettiğin şeylere beni razı kılmanı istiyorum. (Allah\'ım!) Bize dünyada da iyilik ver, ahirette de ve bizi ateşin yakıcı azabından koru. Bana bu gecede zikrini, şükrünü, iştiyakla sana yönelmeyi, dönüp tövbe etmeği nasip eyle; Muhammed ve Ehlibeyt\'ini (üzerlerine selâm olsun) muvaffak kıldığın şeylere beni de muvaffak kıl.\" Yirmi Altıncı Gecenin Duası يا جاعِلَ اللَّيْلِ وَالنَّهارِ آيتَيْنِ، يا مَنْ مَحا آيَةَ اللَّيْلِ وَجَعَلَ آيَةَ النَّهارِ مُبْصِرَةً لِتَبْتَغُوا فَضْلاً مِنْهُ وَرِضْواناً، يا مُفَصِّلَ كُلِّ شَيْءٍ تَفْصيلاً، يا ماجِدُ يا وَهّابُ، يا اَللهُ يا جَوادُ، يا اَللهُ يا اَللهُ يا اَللهُ، لَكَ الأَسْماءُ الْحُسْنى، وَالأَمْثالُ الْعُلْيا، وَالْكِبْرِياءُ وَالآلاءُ، اَسْأَلُكَ اَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وَآلِ مُحَمدٍ، وَاَنْ تَجْعَلَ اسْمي في هذِهِ اللَّيْلَةِ فِي السُّعَداءِ، وَرُوحي مَعَ الشُّهَداءِ وَاِحْساني في عِلِّيّينَ، وَاِساءَتي مَغْفُورَةً، وَاَنْ تَهَبَ لي يَقيناً تُباشِرُ بِهِ قَلْبي، وَاِيماناً يُذْهبُ الشَّكَّ عَنّي، وَتُرضِيَني بِما قَسَمْتَ لي، وَآتِنا فِي الدُّنْيا حَسَنَةً وَفِي الآخِرَةِ حَسَنةً، وَقِنا عَذابَ النَّارِ الْحَريقِ، وَارْزُقْني فيها ذِكْرَكَ وَشُكْرَكَ وَالرَّغْبَةَاِلَيْكَ وَالاِنابَةَ وَالتَّوْبَةَ وَالتَّوْفيقَ لِما وَفَّقْتَ لَهُ مُحَمَّداً وَآلَ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَعَلَيْهِمْ. Ey geceyle gündüzü iki âyet kılan, kendisinden fazl ve rızvan aranması için gece âyetini silip gündüz âyetini aydınlatıcı kılan; ey her şeyi en iyi şekilde açıklayan; ey şeref ve yücelik sahibi; ey karşılıksız lütufta bulunan; ey cömert; ya Allah, ya Allah, ya Allah! Güzel isimler, yüce örnekler, ululuk ve nimetler sana mahsustur. (Allah\'ım!) Senden Muhammed ve Ehlibeyt\'ine rahmet etmeni ve bu gecede benim ismimi mutlu insanların isimleri arasına ve ruhumu şehitlerin ruhlarının yanına yerleştirmeni diliyorum. İyiliğimi illiyyîn makamına yüceltmeni ve kötülü-ğümü bağışlamanı senden istiyorum. (Allah\'ım!) Bana, hiçbir zaman kalbimden ayrılmayacak bir yakin, (her türlü) şüpheyi benden uzaklaştıracak bir iman ver; bana kısmet ettiğin şeylere beni razı kıl; bize dünyada da iyilik ver, ahirette de ve bizi yakıcı ateşin azabından koru; bu (gecede) bana zikrini, şükrünü, iştiyakla sana yönelmeyi, dönüp tövbe etmeği nasip et; Muhammed ve Ehlibeyt\'ini (Allah\'ın salâtı onun ve onların üzerine olsun) muvaffak kıldığın şeylere beni de muvaffak kıl.\" Yirmi Yedinci Gecenin Duası يا مادَّ الظِّلِّ وَلَوْ شِئْتَ لَجَعَلْتَهُ ساكِناً، وَجَعَلْتَ الشَّمْسَ عَلَيْهِ دَليلاً ثُمَّ قَبَضْتَهُ اِليْكَ قَبْضاً يَسيراً، يا ذَا الْجُودِ وَالطَّوْلِ وَالْكِبْرِياءِ وَالآلاءِ، لااِلـٰهَ إلاّ اَنْتَ عالِمُ الْغَيْبِ وَالشَّهادَةِ الرَّحْمنُ الرَّحيمُ، لا اِلـٰهَ إلاّ اَنْتَ يا قُدُّوسُ يا سَلامُ يا مُؤْمِنُ يا مُهَيْمِنُ يا عَزيزُ ياجَبّارُ يا مُتَكبِّرُ يا اَللهُ يا خالِقُ يا بارِئُ يا مُصَوِّرُ، يا اَللهُ يا اَللهُ يا اَللهُ، لَكَ الأَسْماءُ الْحُسْنى، وَالأَمْثالُ الْعُلْيا، وَالْكِبْرِياءُ وَالآلاءُ، اَسْأَلُكَ اَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَاَنْ تَجْعَلَ اسْمي في هذِهِ اللَّيْلَةِ فِي السُّعَداءِ، وَرُوحي مَعَ الشُّهَداءِ، وَاِحْساني في عِلِّيّينَ، وَاِساءَتي مَغْفُورةً، وَاَنْ تَهَبَ لي يَقيناً تُباشِرُ بِهِ قَلْبي، وَاِيماناً يُذْهِبُ الشَّكَّ عَنّي، وَتُرِْضيَني بِما قَسَمْتَ لي، وَآتِنا فِي الدُّنْيا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنا عَذابَ النّارِ الْحَريقِ، وَارْزُقْني فيها ذِكْرَكَ وَشُكْرَكَ وَالرَّغْبَةَ اِلَيْكَ وَالاِنابَةَ وَالتَّوْبَةَ والتَّوْفيقَ لِما وَفَّقْتَ لَهُ مَحَمَّداً وَآلَ مُحَمَّدٍ صَلّى اللهُ عَلَيْهِ وَعَلَيْهِمْ. Ey gölgeyi uzatan; eğer isteseydin onu durdururdun. Güneşi ona bir delil kıldın; sonra da onu tutup kendine ağır ağır çektin. Ey cömertlik, bağış, yücelik ve nimetmetlerin sahibi! Senden başka mabut yoktur; sen görüneni de bilirsin, görünmeyeni de; Rahman veRahim\'sin; senden başka ilâh yoktur; ey çok mukaddes; ey Selâm (esenlik veren); ey Mu\'min (güvenlik veren), ey gözetip koruyan, ey izzet sahibi, ey Cebbâr (istediğini zorla yaptırabilen); ey Mütekebbir (çok ulu); ey Allah, ey yaratan; ey var eden; ey (varlıkları) şekillendiren; ya Allah, ya Allah, ya Allah! Güzel isimler, yüce örnekler, yücelik ve nimetler sana mahsustur. (Allah\'ım!) Muhammed ve Ehlibeyt\'ine rahmet etmeni ve bu gecede benim ismimi saadetli insanların isimleri arasına ve ruhumu şehitlerin ruhlarının yanına yerleştirmeni diliyorum senden; iyiliğimi illiyyîn makamına yükseltmeni ve kötülüğümü bağışlamanı istiyorum. Bana, kalbimle bütünleşecek (ondan asla ayrılmayacak) bir yakin, (her türlü) şüpheyi benden uzaklaştıracak bir iman ver. (Allah\'ım!) Bana kısmet ettiğin şeylere beni razı kıl; dünyada da bize iyilik ver, âhirette de ve bizi ateşin yakıcı azabından koru. Bu (gece) zikrini, şükrünü, iştiyakla sana yönelmeyi, dönüp tövbe etmeği bana nasip eyle; Muhammed ve Ehlibeyt\'ini (Allah\'ın salâtı onun ve onların üzerine olsun) muvaffak kıldığın şeylere beni de muvaffak kıl.\" Yirmi Sekizinci Gecenin Duası يا خازِنَ اللَّيْلِ فِى الْهَواءِ، وَخازِنَ النُّورِ فِى السَّماءِ، وَمانِعَ السَّماءِ أَنْ تَقَعَ عَلَى الأَرْضِ إلاّ بِاِذْنِهِ وَحابِسَهُما اَنْ تَزُولا، يا عَليمُ يا عَظيمُ، يا غَفُورُ يا دائِمُ، يا اَللهُ يا وارِثُ، يا باعِثَ مَنْ فِي الْقُبُورِ، يا اَللهُ يا اَللهُ يا اَللهُ، لَكَ الأَسْماءُ الْحُسْنى، وَالأَمْثالُالْعُلْيا، وَالْكِبْرِياءُ وَالآلاءُ، اَسْأَلُكَ اَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَاَنْ تَجْعَلَ اسْمي في هذِهِ اللَّيْلَةِ فِي السُّعَداءِ، وَرُوحي مَعَ الشُّهَداءِ، وَاِحْساني في عِلِّيّينَ، وَاِساءَتي مَغْفُورةً، وَاَنْ تَهَبَ لي يَقيناً تُباشِرُ بِهِ قَلْبي وَاِيماناً يُذْهِبُ الشَّكَّ عَنّي، وَتُرِْضيَني بِما قَسَمْتَ لي، وَآتِنا فِي الدُّنْيا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنا عَذابَ النّارِ الْحَريقِ، وَارْزُقْني فيها ذِكْرَكَ وَشُكْرَكَ وَالرَّغْبَةَ اِلَيْكَ وَالاِنابَةَ وَالتَّوْبَةَ والتَّوْفيقَ لِما وَفَّقْتَ لَهُ مَحَمَّداً وَآلَ مُحَمَّدٍ صَلّى اللهُ عَلَيْهِ وَعَلَيْهِمْ. \"Ey geceyi havada ve ışığı gökyüzünde tutan; izni olmadan gökyüzünün yere düşmesine engel olan ve yerle göğün yok olmasını önleyen; ey (her şeyi) bilen; ey azamet sahibi; ey bağışlayan; ey ebedi, ey Allah; ey (her şeyin ardından hayatına devam edip yaratıkların) vârisi olan; ey kabirlerde yatan (insan)ları (diriltip) ayağa kaldıran. Ya Allah, ya Allah, ya Allah! Güzel isimler, yüce örnekler, kibriyalık ve nimetler sana mahsustur. (Allah\'ım!) Muhammed ve Ehlibeyt\'ine rahmet etmeni ve bu gecede benim ismimi mutlu insanların isimleri arasına ve ruhumu şehitlerin ruhlarının yanına yerleştirmeni, iyiliğimi illiyyîn makamına yük-seltmeni ve günahımı bağışlamanı diliyorum senden. (Allah\'ım!) Bana, kalbimlebütünleşecek (ondan asla ayrılmayacak) bir yakin, (her türlü) şüpheyi benden uzaklaştıracak bir iman ver. Bana kısmet ettiğin şeylere razı kıl beni; bize dünyada da iyilik ver, ahirette de ve bizi ateşin yakıcı azabından koru. Bu (gecede) bana zikrini, şükrünü, şevkle sana yönelmeği; dönüp tövbe etmeyi nasip eyle. Muhammed ve Ehlibeyt\'ini (Allah\'ın salâtı onun ve onların üzerine olsun) muvaffak kıldığın şeylere beni de muvaffak kıl.\" Yirmi Dokuzuncu Gecenin Duası يا مُكَوِّرَ اللَّيْلِ عَلَى النَّهارِ، وَمُكَوِّرَ النَّهارِ عَلَى اللَّيْلِ، يا عَليمُ يا حَكيمُ يا رَبَّ الاَرْبابِ وَسَيِّدَ الساداتِ، لا اِلـٰهَ إلاّ اَنْتَ يا اَقْرَبَ اِلَيَّ مِنْ حَبْلِ الْوَريدِ، يا اَللهُ يا اَللهُ يا اَللهُ، لَكَ الأَسْماءُ الْحُسْنى، وَالأَمْثالُ الْعُلْيا، وَالْكِبْرِياءُ وَالآلاءُ اَسْأَلُكَ اَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَاَنْ تَجْعَلَ اسْمي في هذِهِ اللَّيْلَةِ فِي السُّعَداءِ، وَرُوحي مَعَ الشُّهَداءِ، وَاِحْساني في عِلِّيّينَ، وَاِساءَتي مَغْفُورةً، وَاَنْ تَهَبَ لي يَقيناً تُباشِرُ بِهِ قَلْبي، وَايماناً يُذْهِبُ الشَّكَّ عَنّي، وَتُرِْضيَني بِما قَسَمْتَ لي، وَآتِنا فِي الدُّنْيا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً، وَقِنا عَذابَ النّارِ الْحَريقِ، وَارْزُقْني فيها ذِكْرَكَ وَشُكْرَكَوَالرَّغْبَةَ اِلَيْكَ وَالاِنابَةَ وَالتَّوْبَةَ والتَّوْفيقَ لِما وَفَّقْتَ لَهُ مَحَمَّداً وَآلَ مُحَمَّدٍ صَلّى اللهُ عَلَيْهِ وَعَلَيْهِمْ. \"Ey geceyi gündüzün üstüne, gündüzü de, gecenin üstüne sarıp örten; ey (her şeyi) bilen; ey hikmet sahibi; ey padişahlar padişahı; ey efendiler efendisi! Senden başka ilâh yoktur; ey şah damarımdan bana daha yakın olan. Ya Allah, ya Allah, ya Allah! Güzel isimler, yüce örnek-ler, yücelik ve nimetler sana mahsustur. (Allah\'ım!) Senden, Muhammed ve Ehlibeyt\'ine rahmet etmeni, bu gecede benim ismimi mutlu insanların isimleri arasına ve ruhumu şehidlerin ruhlarının yanına yerleştirmeni diliyorum; iyiliğimi illiyyîn makamına ulaştırmanı ve kötülüğümü bağışla-manı istiyorum senden. (Allah\'ım!) Bana, kalbimle bütünleşecek (asla ondan ayrılmayacak) bir yakin ve (her türlü) şüpheyi benden uzaklaştı-racak bir iman ver. (Allah\'ım!) Bana kısmet ettiğin şeylere beni razı kıl; bize dünyada da iyilik ver, ahirette de ve bizi ateşin yakıcı azabından koru. Bu (gece) de zikrini, şükrünü, şevkle sana yönelmeği; dönüş yapıp tövbe etmeği bana nasip eyle. Muhammed ve Ehlibeyt\'ini (Allah\'ın salâtı onun ve onların üzerine olsun) muvaffak kıldığın şeylere, beni de muvaf-fak kıl.\" Otuzuncu Gecenin Duası الْحَمْدُ للهِ لا شَريكَ لَهُ، الْحَمْدُ للهِ كَما يَنْبَغي لِكَرَمِ وَجْهِهِ وَعِزِّ جَلالِهِ وَكَما هُوَ اَهْلُهُ، يا قُدُّوسُ يا نُورُ يا نُورَ الْقُدْسِ، يا سُبُّوحُ يامُنْتَهى التَّسْبيحِ، يا رَحْمـنُ يا فاعِلَ الرَّحْمَةِ، يا اللهُ يا عَليمُ يا كَبيرُ، يا اَللهُ يا لَطيفُ يا جَليلُ، يا اَللهُ يا سَميعُ يا بَصيرُ، يا اَللهُ يا اَللهُ يا اَللهُ، لَكَ الأَسْماءُ الْحُسْنى، وَالأَمْثالُ الْعُلْيا، وَالْكِبْرِياءُ وَالآلاءُ، اَسْأَلُكَ اَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وَاَهْلِ بَيْتِهِ، وَاَنْ تَجْعَلَ اسْمي في هذِهِ اللَّيْلَةِ فِي السُّعَداءِ، وَرُوحي مَعَ الشُّهَداءِ، وَاِحْساني في عِلِّيّينَ، وَاِساءَتي مَغْفُورةً، وَاَنْ تَهَبَ لي يَقيناً تُباشِرُ بِهِ قَلْبي، وَايماناً يُذْهِبُ الشَّكَّ عَنّي، وَتُرِْضيَني بِما قَسَمْتَ لي، وَآتِنا فِي الدُّنْيا حَسَنَةً وَفِى الآخِرَةِ حَسَنَةً، وَقِنا عَذابَ النّارِ الْحَريقِ، وَارْزُقْني فيها ذِكْرَكَ وَشُكْرَكَ وَالرَّغْبَةَ اِلَيْكَ وَالاِنابَةَ وَالتَّوْبَةَ والتَّوْفيقَ لِما وَفَّقْتَ لَهُ مَحَمَّداً وَآلَ مُحَمَّدٍ صَلّى اللهُ عَلَيْهِ وَعَلَيْهِمْ . \"Hamd, ortağı olmayan Allah\'a mahsustur. Kerim Vech\'ine, izzetli celaline ve zat-ı mukaddesine yakışır şekilde Allah\'a hamdolsun. Ey çok mukaddes, ey nur; ey kudsiyet nuru; ey (her kusurdan) münezzeh, ey tenzihin en son merhalesine layık, ey Rahman; ey rahmeti icat eden, ey Allah, ey (her şeyi) bilen; ey yüce, ey Allah; ey Latif; ey yüce; ey Allah; ey duyan; ey gören! Ya Allah, ya Allah, ya Allah!Güzel isimler, yüce örnekler, yücelik ve nimetler sana mahsustur. (Allah\'ım!) Muhammed ve Ehlibeyt\'ine rahmet etmeni ve bu gece benim ismimi saadetli kimselerin isimleri arasına ve ruhumu şehitlerin ruhlarının yanına yerleştirmeni diliyorum senden. (Allah\'ım!) İyiliğimi illiyyîn makamına ulaştırmanı, kötülüğümü bağışlamanı istiyorum senden. (Ya Rabbi!) Bana, kalbimle bütünleşecek (asla ondan ayrılmayacak) bir yakin; (her türlü) şüpheyi benden uzaklaştıracak bir iman ver. (Allah\'ım!) Bana kısmet ettiğin şeylere beni razı kıl; dünyada da bize iyilik ver, ahirette de ve bizi yakıcı ateşin azabından koru. Bu (gece) bana zikrini, şükrünü, şevkle sana yönelmeyi, dönüş yapıp tövbe etmeyi nasip eyle. Muhammed ve Ehlibeyt\'ini (Allah\'ın salâtı onun ve onların üzerine olsun) muvaffak kıldığın şeylere beni de muvaffak kıl.\" Yirmi Birinci Gecenin Özel Amelleri Merhum Kef\'emî Seyyid İbn Bâkî\'den naklen yirmi birinci gecede okunması için şu duayı da rivayet etmiştir: اَللّـهُمَّ صَلِّ عَلى مُحَمَّد، وَآلِ مُحَمَّد وَاقْسِمْ لي حِلْماً يَسُدُّ عَنّي بابَ الْجَهْلِ، وَهُدىً تَمُنُّ بِهِ عَلَيَّ مِنْ كُلِّ ضَلالَةٍ، وَغِنىً تَسُدُّ بِهِ عَنّي بابَ كُلِّ فَقْرٍ، وَقُوَّةً تَرُدُّ بِها عَنّي كُلَّ ضَعْفٍ، وَعِزّاً تُكْرِمُني بِهِ عَنْ كُلِّ ذُلٍّ، وَرِفْعَةً تَرْفَعُني بِها عَنْ كُلِّ ضَعَةٍ، وَاَمْناً تَرُدُّ بِهِ عَنّي كُلَّ خَوْفٍ، وَعافِيَةً تَسْتُرُني بِها عَنْ كُلِّ بَلاءٍ،وَعِلْماً تَفْتَحُ لي بِهِ كُلَّ يَقينٍ، وَيَقيناً تُذْهِبُ بِهِ عَنّي كُلَّ شَكٍّ، وَدُعاءً تَبْسُطُ لي بِهِ الاِجابَةَ في هذِهِ اللَّيْلَةِ، وَفي هذِهِ السّاعَةِ، السّاعَةَ السّاعَةَ السّاعَةَ يا كَريمُ، وَخَوْفاً تَنْشُرُ لي بِهِ كُلَّ رَحْمَةٍ، وَعِصْمَةً تَحُولُ بِها بَيْني وَبَيْنَ الذُّنُوبِ، حَتّى اُفْلِحَ بِها عِنْدَ الْمَعْصُومُينَ عِنْدَكَ، بِرَحْمَتِكَ يا اَرْحَمَ الرّاحِمينَ. \"Allah\'ım! Muhammed ve Ehlibeyt\'ine rahmet eyle ve bana, cahilliğin kapısını (yüzüme) kapatacak hilim, beni her türlü sapıklıktan koruyacağın bir hidayet, yüzüme fakirliklerin kapısını kapatacağın bir zenginlik, benden güçsüzlükleri gidereceğin bir kuvvet, beni her türlü zilletten kurtarıp yücelteceğin bir izzet, beni her türlü aşağılıktan kurtaracağın bir üstünlük, benden her türlü korkuyu gidereceğin bir emniyet, beni her çeşit beladan alıkoyacağın bir afiyet, yüzüme her çeşit yakin (kapısını) açacağın bir ilim, benden her çeşit şüpheyi uzaklaş-tıracak bir yakin ver ve bana icabet (duaların kabul olması) (kapısını) açacak bir dua nasip et; bu gece, şu an, şimdi, şimdi, şimdi; ey kerem sahibi (Allah)! Yine bana katında masum olanların huzurunda kurtuluşa ermem için, hakkımda her rahmete vesile kılacağın bir korku ve günahla aramda engel kılacağın bir korunma nasip et. Rahmetin hakkına ey merhametlilerin en merhametlisi!\" Şöyle rivayet edilmiştir: Hammâd b. Osman ramazan ayının yirmi birinci gecesi İmamCafer Sadık\'ın (a.s) yanına gittiği zaman İmam (a.s), \'Ey Hammâd, gusül etmiş misin?\' diye sordu. Hammad, \'Evet, canım sana feda!\' diye cevap verdi. İmam (a.s) bir hasır istedi ve Ham-mad\'ı yanına çağırarak namaza durdu. Böylece bir müddet İmam\'la (a.s) birlikte namaz kıldılar. Ve bilahare namazlarımızı bitirdiler. Sonra İmam (a.s) dua etmeye başladı; Hammad da \'Amin!\' diyordu. Bu durum şafak atıncaya kadar devam etti; sonra İmam (a.s) hizmetçi-lerinden bazılarını da çağırdı. İmam öne geçti; ezan ve kamet okudu ve birlikte sabah namazını kıldılar. Birinci rekâtta Fâtiha, Kadir, ikinci rekâtta ise Fâtiha ve İhlâs Surelerini okudu. Hak Teâlâ\'ya, tesbih, tahmid, takdis, sena ve Resulullah\'a salât u selamdan ve bütün müminlere ve Müslümanlara dua ettikten sonra, İmam (a.s) uzun bir zaman secdeye kapandı ve ben onun nefesinden başka bir şey duyulmuyordu. Sonra \"el-İkbal\" kitabındaki şu duayı sonuna kadar okudu: \"La ilahe illa ent; mukallibe\'l-kulub-i ve\'l-ebsar…\" Merhum Kuleynî\'nin nakline göre İmam Bâkır (a.s) 21. ve 23. gece-ler olduğunda, gece yarısına kadar dua eder, ondan sonra da namaza dururdu. Ramazan ayının son on gününde her gece gusletmek müste-haptır. Resulullah\'ın (s.a.a) ramazan ayının son on gününde her gece guslettiği rivayet edilmiştir. Bu on günde i\'tikaf etmek müstehaptır ve çok fazileti vardır; i\'tikaf için en faziletli günler bu günlerdir ve sevabının iki hac ve iki umreye bedel olduğu rivayet edilmiştir. Yine Resulullah\'ın (s.a.a) bu on günde mescitte i\'tikaf ettiği ve yatağını top-layıp ibadete meşgul olduğu rivayet edilmiştir. Bu gecenin (21. gecenin)bir başka hususiyeti de, Emirü\'l-Müminin Hz. Ali\'nin (a.s) Hicret\'in 40. yılında, ramazan ayının 19. gecesinde yaralanıp bu gecede şehadete erişmesidir. Rivayetlerde şöyle nakledilmiştir: \"O gece, Hz. Hüseyin\'in (a.s) şehadetinde olduğu gibi kaldırılan her taşın altında taze kan görüldü.\" Evet, bu gecede Âl-i Muhammed\'in (a.s) ve dostlarının hüzünleri yenilenmektedir. Bu yüzden Merhum Şeyh Müfid şöyle demiştir: Muhammed ve Âl-i Muhammed\'e çok salavât getirin ve Âl-i Mu-hammed\'e zulmedenleri ve Emirü\'l-Müminin\'in (a.s) katilini lanetle-yin. Ramazan ayının yirmi birinci günü Emirü\'l-Müminin\'in (a.s) şeha-det günü olduğu için Hz. Ali\'yi (a.s) ziyaret etmek ve bugünde Hazreti ziyaret etme konumunda olan Hızır\'ın (a.s) söylediği sözleri dile getirmek uygundur. Yirmi Üçüncü Gecenin Özel Amelleri \"Hediyyetu\'z-Zair\" kitabında şöyle geçer: Bu gece diğer iki geceden (19. ve 21. gecelerden) daha faziletlidir. Birçok hadisten, bu gecenin Kadir gecesi olduğu anlaşılmaktadır. Bu gecede bütün işler hikmete uygun olarak takdir edilir. Bu gecenin zikrettiğimiz müşterek amellerin yanı sıra birçok özel amelleri de vardır: 1- Ankebût ve Rûm surelerini okumak. İmam Cafer-i Sadık\'tan (a.s) şöyle rivayet edilmiştir: \"Bu iki sureyi bu gecede okuyan kimse, cennet ehlinden olur.\" 2- Duhân Suresini okumak. 3- Bin defa Kadir Suresini okumak. 4- Bu gecede hatta her zaman Allah\'a hamd u senadan sonra Hz. İmam Zaman (Mehdi a.s) hakkında nakledilen şu duayı okumak sünnettir:dir=\"RTL\"> اَللّـهُمَّ كُنْ لِوَلِيِّكَ... Bu duayı, ramazan ayını son on gününün dualarını zikrederken, yirmi üçüncü günün duasından sonra kaydettik. 5- Şu duayı okumak: اَللّـهُمَّ امْدُدْ لي في عُمْري، وَاَوْسِعْ لي في رِزْقي، وَاَصِحَّ لي جِسْمي، وَبَلِّغْني اَمَلي، وَاِنْ كُنْتُ مِنَ الأَشْقِياءِ فَاْمُحني مِنَ الأَشْقِياءِ، وَاْكتُبْني مِنَ السُّعَداءِ، فَاِنَّكَ قُلْتَ في كِتابِكَ الْمُنْزَلِ عَلى نَبِيِّكَ الْمُرْسَلِ صَلَوتُكَ عَلَيْهِ وَآلِهِ:(يَمْحُو اللهُ ما يَشاءُ وَيُثْبِتُ وَعِنْدَهُ اُمُّ الْكِتابِ). \"Allah\'ım! Ömrümü uzun ve rızkımı bol et. Cismimi sıhhatli tut; beni arzuma ulaştır. (Yaptığım amellerden dolayı) bedbaht insanlardan olmuş isem, beni bedbahtların arasından silip, mesut insanların arasına yaz. Şüphesiz sen gönderdiğin Peygamber\'e (salâvatın onun ve Ehlibeyt\'inin üzerine olsun) indirdiğin kitabında şöyle buyurmuşsun: Allah istediğini siler, istediğini sabit bırakır; ana kitap ise O\'nun indindedir.\" 6- Ve şu duayı okumak: اَللّـهُمَّ اجْعَلْ فيـما تَقْضي وَفيـما تُقَدِّرُ مِنَ الأَمْرِ الَْمحْتُومِ، وَفيـما تَفْرُقُ مِنَ الأَمْرِ الْحَكيمِ في لَيْلَةِ الْقَدْرِ، مِنَ الْقَضاءِ الَّذي لا يُردُّ وَلا يُبَدَّلُ اَنْ تَكْتُبَني مِنْ حُجّاجِ بَيْتِكَ الْحَرامِ في عامي هذاالْمَبْرُورِ حَجُّهُمْ الْمَشْكُورِ سَعْيُهُمُ، الْمَغْفُورِ ذُنُوبُهُمُ، الْمُكَفَّرِ عَنْهُمْ سَيِّئاتُهُمْ، وَاجْعَلْ فيـما تَقْضي وَتُقَدِّرُ اَنْ تُطيلَ عُمْري وَتُوَسِّعَ لي في رِزْقي. \"Allah\'ım! Kadir gecesinde hükmedip mukadder buyurduğun ve hikmet üzere kararlaştırdığın, değişmeyen, dönüşü olmayan hükümlerin arasında, beni de hacları kabul olan, çabalarının karşılığı verilen, günah-ları affedilen ve kötülüklerinin üstü örtülen, Beytü\'l-Haram\'ının hacıların-dan yaz. Ömrümün uzamasını ve rızkımın çoğalmasını mukadder buyur.\" 7- Merhum Seyyid\'in \"el-İkbâl\" kitabında naklettiği şu dua da bu gecede okunur: يا باطِناً في ظُهُورِهِ، وَيا ظاهِراً في بُطُونِهِ وَيا باطِناً لَيْسَ يَخْفى، وَيا ظاهِراً لَيْسَ يُرى، يا مَوْصُوفاً لا يَبْلُغُ بِكَيْنُونَتِهِ مَوْصُوفٌ وَلا حَدٌّ مَحْدُودٌ، وَيا غائِباً غَيْرَ مَفْقُود، وَيا شاهِداً غَيْرَ مَشْهُود، يُطْلَبُ فَيُصابُ، وَلَمْ يَخْلُ مِنْهُ السَّماواتُ وَالأَرْضِ وَمابَيْنَهُما طَرْفَةَ عَيْن، لا يُدْرَكُ بِكَيْفٍ وَلا يُؤَيَّنُ بِاَيْنٍ وَلا بِحَيْث، اَنْتَ نُورُ النُّورِ وَرَبَّ الأَرْبابِ، اَحَطْتَ بِجَميعِ الاُمُورِ، سُبْحانَ مَنْ لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّميعُ الْبَصيرُسُبْحانَ مَنْ هُوَ هكَذا وَلا هكَذا غَيْرُهُ. \"Ey aşikâr olduğu hâlde gizli ve ey gizli olduğu hâlde aşikâr olan; ey görünmemesine rağmen gizli olmayan ve ey aşikâr olmasına rağmen görünmeyen; ey zatının künhüne hiçbir vasıfla, hiçbir tarif ve (medihle) varılamayan; ey gözden kayıp olduğu hâlde hazır bulunan; hazır olduğu hâlde görünmeyen; arandığında bulunan; göklerden, yerden ve (bu ikisinin) arasından bir an dahi kaybolmayan; belli bir keyfiyetle algılan-mayan ve herhangi bir mekânda veya yönde yer tutmayan (Rabbim)! Sen nurun nurusun; efendilerin efendisisin; her şeyi kuşatmışsın. Münez-zehtir misli olamayan, duyan ve gören (Allah).\" Duanın ardından da hacetlerinizi dileyin. 8- Gecenin başında olduğu gibi sonunda da gusletmek, bu geceye has bir ameldir. Bu gecede gusletmek, bu gecede uyanık kalıp ibadetle geçirmek, İmam Hüseyin\'i (a.s) ziyaret etmek ve yüz rekat namaz kılmak çok faziletli olup önemle vurgulanmıştır. Merhum Şeyh Tusî, \"Tehzib\" kitabında Ebu Basir\'den şöyle rivayet etmiştir: İmam Sadık (a.s) bana şöyle buyurdu: \"Kadir gecesi olması ümit edilen (şu gecede) yüz rekât namaz kılarak her rekâtta Fâtiha\'dan sonra on defa İhlâs Suresi\'ni oku.\" Ben, \"Canım sana feda olsun, bu namazları ayaküstü kılamaz isem ne yapayım?\" dediğimde, \"Oturarak kıl.\" buyurdu. \"Buna da gücüm yetmez ise, ne yapayım?!\" diye sordu-ğumda ise, \"Ya tağına uzandığın hâlde kılmaya çalış.\" buyurdu. \"Deâimü\'l-İslâm\"kitabında şöyle rivayet eder: \"Ramazan ayının son on günü olduğunda, Resulullah (s.a.a) yatağını dürer, ibadet için kemerini sıklardı. Yirmi üçüncü gece aile fertlerini uyandırır ve uyuyanların yüzüne su serperdi.\" Hz. Fâtıma (a.s) bu gecede aile fertlerinin uyumasına izin vermezdi. Bunu da onlara az yemek vermek ve gündüzler uyumakla sağlamaya çalışır ve şöyle buyururdu: \"Asıl mahrum ve yoksun kimse, bu gecenin hayrından yoksun kalan kimsedir.\" Rivayet edildiğine göre İmam Cafer Sadık (a.s) bir ara şiddetli bir şekilde hastalanmıştı. Buna rağmen ramazan ayının 23. gecesi oldu-ğunda akrabalarından kendisini camiye götürmelerini istedi ve o gece sabaha kadar camide kaldı! Merhum Allâme Meclisî şöyle demiştir: \"Bu gecede Kur\'ân\'ı mümkün mertebe çok okumaya ve \"Sahife-i Seccadiye\"nin dualarını, özellikle \"Mekarimu\'l-Ahlak\" duasını ve tövbe duasını okumaya ve amelleri yapmaya özen gösterin.\" Hatırlatma: Kadir gecesinin gündüzü de gecesi gibi değerlidir ve o günde Kur\'ân okumak, dua ve ibadetle meşgul olmak iyidir; çünkü hadislerde Kadir gecesinin gündüzünün de gecesi gibi faziletli olduğu geçmektedir. Yirmi Yedinci Gecenin Özel Amelleri Bu gece için özellikle gusül rivayet edilmiştir. Yine bir rivayette İmam Zeynülabidin\'in (a.s) bu gecenin başından sonuna kadar şu duayı sık sık okuduğu nakledilmiştir: اَللّـهُمَّ ارْزُقْني التَّجافِيَ عَنْ دارِ الغُرُورِ، وَالاِنابَةَ اِلى دارِ الْخُلُودِ،وَالاسْتِعْدادَ لِلْمَوْتِ قَبْلَ حُلُولِ الْفَوْتِ. \"Ey Allah! Gurur ve aldatılış evinden (dünyadan, kalben) uzaklaş-mayı ve ebediyet evine yönelmeyi ve vakit geçmeden ölüme hazırlan-mayı bana nasip buyur.\" Son Gecenin Amelleri Çok mübarek olan bu gece için de birçok amel rivayet edilmiştir: 1- Gusletmek. 2- İmam Hüseyin\'in (a.s) ziyareti. 3- En\'am, Kehf ve Yasin surelerini okumak ve yüz defa: \"Esteğ-firullahe rabbi ve etûbu ileyhi\" söylemek. 4- Merhum Şeyh Kuleynî\'nin İmam Cafer Sadıktan (a.s) naklettiği şu duayı okumak: اَللّـهُمَّ هذا شَهْرُ رَمَضانَ الَّذي اَنْزَلْتَ فيهِ الْقُرْآنَ، وَقَدْ تَصَرَّمَ وَاَعُوذُ بِوَجْهِكَ الْكَريمِ يا رَبِّ أنْ يَطْلُعَ الْفَجْرُ مِنْ لَيْلَتي هذِهِ، اَوْ يَتَصَرَّمَ شَهْرُ رَمَضانَ وَلَكَ قِبَلي تَبِعَةٌ اَوْ ذَنْبٌ تُريدُ اَنْ تُعَذِّبَني بِهِ يَوْمَ اَلْقاكَ. \"Allah\'ım! İşte bu, Kur\'ân\'ı indirdiğin ramazan ayıdır. Ve bitmek üzeredir. Ya Rabbi, bu gecem sabah olur veya ramazan ayı biter de, henüz boynumda sana karşı bir vebal ve kıyamet gününde beni kendi-siyle azap edeceğin bir günah kalırsa, bundan Kerim Vech\'ine sığınırım.\" 5- Ramazan ayını yirmi üçüncü gecesinin amellerinde geçen şu duayı okumak: «يا مُدَبِّرَ الاُمُورِ...» 6- Şeyh Kuleynî, Şeyh Saduk, Şeyh Mufid, Şeyh Tusî ve Seyyid İbnTavus\'un (r.a) naklettikleri veda dualarını okuyarak ramazan ayı ile vedalaşmak. Bu duaların en iyisi \"Sahife-i Seccadiye\" nin 45. duasıdır. Seyyid İbn Tavus İmam Cafer Sadık\'tan (a.s) ramazan ayının son gecesinde bu aya şu cümlelerle veda ettiğini rivayet etmiştir: اَللّـهُمَّ لا تَجْعَلْهُ آخرَ الْعَهْدِ مِنْ صِيامي لِشَهْرِ رَمَضانَ وَاَعُوذُ بِكَ اَنْ يَطْلُعَ فَجرُ هذِهِ اللَّيْلَةِ إلاّ وَقَد غَفَرْتَ لي. \"Allah\'ım! Bu orucumu, ramazan ayında tuttuğum son orucum kılma. (Ya Rabbi!) Bu gecem sabah oluncaya kadar beni bağışlamanı diler, (aksinin olmasından) sana sığınırım.\" Kim ramazan ayının son gecesinde bu ay ile vedalaşarak şu duayı okursa Allah Teala, sabah olmadan onu bağışlar ve ona tövbe etmeyi nasip eder; Merhum Seyyid İbn Tâvûs ve Şeyh Saduk, Cabir İbn Abdullah\'tan şöyle rivayet etmişlerdir: Rramazan ayının son cumasında Resul-i Ekrem\'in (a.s.a) huzuruna gitmiştim. Hazret beni gördüğünde şöyle buyurdu: \"Ey Cabir! İşte bu ramazanın son cumasıdır. O hâlde bu aya şu cümlelerle veda et: اَللّـهُمَّ لا تَجْعَلْهُ اخرَ الْعَهْدِ مِنْ صِيامِنا اِيّاهُ فَاِنْ جَعَلْتَهُ فَاجْعَلْني مَرْحُوماً وَلا تَجْعَلني مَحْرُوماً . \"Allah\'ım! Bu orucu, ramazan ayında tuttuğumuz son orucumuz kıl-ma; eğer böyle yapmayı (takdir etmiş isen) beni rahmetine kavuşanlar-dan kıl, mahrum kalanlardan değil.\" Kim bu günde bu duayı okursa, gelecek ramazana ulaşır veya ölürse, Allah\'ın mağfiret ve sonsuzrahmetine kavuşur.\" Merhum Seyyid ve Kef\'amî Resul-i Ekrem\'den (s.a.a) şöyle rivayet etmişlerdir: \"Kim ramazan ayının son gecesinde, her rekâtta bir Fâtiha, on İhlâs okumak suretiyle ikişer, ikişer on rekât namaz kılar, rükû ve secdelerde de on defa Tesbihât-ı Erbaa\'yı (Subhanel-lahi vel-hamdulillahi, ve-la ilahe ilellahu vellahu ekber) okur ve namazları bitirdikten sonra da bin defa istiğfar eder ve istiğfardan sonra başını secdeye koyup şu zikri söylerse: يا حِيُّ يا قَيُّومُ، يا ذَا الْجَلالِ وَالاِكْرام، يا رِحْمنَ الدُّنْيا وَالآخِرَةِ وَرَحيمَهُما، يا اَرْحَمَ الرّاحِمينَ، يا اِلـٰهَ الاَوَّلينَ وَالآخِرينَ، اِغْفِرْ لَنا ذُنُوبَنا، وَتَقَبَّلْ مِنّا صَلاتَنا وَصِيامَنا وَقِيامَنا. Ey diri, ey (varlıkları) ayakta tutan; ey celal ve ke-rem sahibi; ey dünya ve âhirette Rahman ve Rahim olan; ey merhametlilerin en merhametlisi; ey ilklerin ve sonların (bütün insanların) ilâhı! Günah-larımızı bağışla; namazımızı, orucumuzu ve gece ibadetlerimizi kabul buyur. başını secdeden kaldırmadan Allah onu bağışlar, ramazanını kabul eder ve günahlarını affeder. Beni hak olarak peygamberliğe seçen (Allah)a andolsun ki, bunu bana Cebrail (a.s) İsrafil\'den (a.s) o da Hak Teâlâ\'dan nakletti.\" Aynı namaz bayram gecesi için de rivayet edilmiştir; ancak bayram gecesi ile ilgili rivayette ruku ve secdede, rukü ve secde zikirleri yerine tesbihat-ı erbaanın okunması bildirilmiştir. Ve \"iğfir lena zunubena\" cümlesinin yerine şu cümlegeçmektedir: «اِغْفِرْ لي ذُنُوبي وَتَقَبَّلْ صَوْمي وَصَلاتي وَقِيامي» Otuzuncu Gün 1- Merhum Seyyid İbn Tâvûs bugün için \"Ella-humme inneke Erhemu\'r-Rahimin…\" cümleleriyle başlayan bir dua zikretmiştir ki isteyen \"İkbal\" kitabına müracaat edebilir. 2- Bu günde çoğu müminler genellikle Kur\'ân hatmettikleri için hatim duası okunması sünnettir. Bunun en münasip duası, Sahife-i Seccâdiye kitabının 42. duasıdır. Dua çok uzun olduğu için nakletmi-yoruz. İsteyen o kitaba müracaat edebilir. Burada Merhum Şeyh Tusî\'nin Emirü\'l-Müminin Hz. Ali\'den (a.s) naklettiği kısa duayı ver-mekle yetiniyoruz: اَللّـهُمَّ اشْرَحْ بِالْقُرْآنِ صَدْري وَاسْتَعْمِلْ بِالْقُرآنِ بَدَني، وَنَوِّرْ بِالْقُرآنِ بَصَري، وَاَطْلِقْ بِالْقُرآنِ لِساني، وَاَعَنّي عَلَيْهِ ما اَبْقَيْتَني، فَاِنَّهُ لا حَوْلَ وَلا قُوَّةَ إلاّ بِكَ. \"Allah\'ım! Kur\'ân ile göğsümü genişlet; bedenimden Kur\'ân\'ın (gösterdiği istikamette) yararlanmamı sağla; gözümü Kur\'ân ile nurlandır; dilimi Kur\'ân ile konuştur ve Kur\'ân\'ı (okuyup amel etmede) ömrümün sonuna kadar bana yardımcı ol. Çünkü sana dayanmayan hiçbir hareket ve kuvvet yoktur.\" 3- Bugün Hz. Emirü\'l-Müminin\'den (a.s) nakledilen şu duayı okumak müstehaptır: اَللّـهُمَّ اِنِّياَسْأَلُكَ اِخْباتَ الُْمخْبِتينَ، وَاِخْلاصَ الْمُوقِنينَ، وَمُرافَقَةَ الأَبْرارِ، وَاسْتِحْقاقَ حَقائِقِ الاِيمانِ، وَالْغَنيمَةَ مِنْ كُلِّ بِرٍّ، وَالسَّلامَةَ مِنْ كُلِّ اِثْمٍ، وَوُجُوبَ رَحْمَتِكَ، وَعَزائِمَ مَغْفِرَتِكَ، وَالْفَوْزَ بِالْجَنَّةِ وَالنَّجاةَ مِنَ النّارِ . \"Allah\'ım! Senden temiz kalpli, mütevazı insanların tevazusunu, yakîn ehli olanların ihlasını, iyi insanların arkadaşlığını, iman hakikatle-rine ulaşmayı hak etmeyi, her iyilikten nasip almayı, bütün günahlardan selâmette kalmayı, rahmetini bana farz kılmanı, mağfiretini bana kesinleştirmeni, cenneti kazanmayı ve ateşten kurtulmayı diliyorum.\"\";s:9:\"published\";N;s:5:\"state\";i:1;s:6:\"access\";s:1:\"1\";s:8:\"language\";s:1:\"*\";s:18:\"publish_start_date\";s:19:\"2012-05-04 11:40:00\";s:16:\"publish_end_date\";s:19:\"0000-00-00 00:00:00\";s:10:\"start_date\";s:19:\"2012-05-04 11:40:00\";s:8:\"end_date\";s:19:\"0000-00-00 00:00:00\";s:10:\"list_price\";N;s:10:\"sale_price\";N;s:7:\"type_id\";i:1;}'),(11,'index.php?option=com_k2&view=item&id=1349','index.php?option=com_k2&view=item&id=1349:ramazan-ayının-her-gecesinin-özel-namazı','Ramazan Ayının Her Gecesinin Özel Namazı','Merhum Meclisî bu namazları ve bundan sonra zikredeceğimiz her günün kısa ve özel duasını \"Zâdü\'l-Meâd\" kitabında şöyle rivayet etmiştir: 1. Gecenin Namazı: Dört rekâttır. Her rekâtta bir Fâtiha, on beş defa İhlâs Suresi okunur. 2. Gecenin Namazı: Dört re','2018-03-20 22:28:50','177236d0b2a0ee0042fe15c861e133ae',1,1,1,'*','2014-07-16 14:46:33','0000-00-00 00:00:00','2016-05-25 14:46:00','0000-00-00 00:00:00',0,0,1,'O:19:\"FinderIndexerResult\":18:{s:11:\"\0*\0elements\";a:25:{s:2:\"id\";s:4:\"1349\";s:5:\"alias\";s:44:\"ramazan-ayının-her-gecesinin-özel-namazı\";s:7:\"summary\";s:6220:\"<h2>\r\n	&nbsp;</h2>\r\n\r\n<p>\r\n	Merhum Meclis&icirc; bu namazları ve bundan sonra zikredeceğimiz her g&uuml;n&uuml;n kısa ve &ouml;zel duasını &quot;Z&acirc;d&uuml;&#39;l-Me&acirc;d&quot; kitabında ş&ouml;yle rivayet etmiştir:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\r\n\r\n<p>\r\n	<strong>1. Gecenin Namazı: </strong>D&ouml;rt rek&acirc;ttır. Her rek&acirc;tta bir F&acirc;tiha, on beş defa İhl&acirc;s Suresi okunur.</p>\r\n\r\n<p>\r\n	<strong>2. Gecenin Namazı: </strong>D&ouml;rt rek&acirc;ttır; her rek&acirc;tta bir F&acirc;tiha, yirmi defa Kadir Suresi okunur.</p>\r\n\r\n<p>\r\n	<strong>3. Gecenin Namazı: </strong>On rek&acirc;ttır; her rek&acirc;tta bir F&acirc;tiha, elli defa İhl&acirc;s Suresi okunur.</p>\r\n\r\n<p>\r\n	<strong>4. Gecenin Namazı: </strong>Sekiz rek&acirc;ttır; her rek&acirc;tta bir F&acirc;tiha, yirmi defa Kadir Suresi okunur.</p>\r\n\r\n<p>\r\n	<strong>5. Gecenin Namazı: </strong>İki rek&acirc;ttır; her rek&acirc;tta bir F&acirc;tiha, elli defa İhl&acirc;s Suresi okunur. Namazın selamından sonra da y&uuml;z defa &quot;Allahumme salli el&acirc; Muhammed&#39;in ve &Acirc;l-i Muhammed&quot; diyerek sal&acirc;vat getirilir.</p>\r\n\r\n<p>\r\n	<strong>6. Gecenin Namazı: </strong>D&ouml;rt rek&acirc;ttır; her rek&acirc;tta bir F&acirc;tiha ve bir defa da M&uuml;lk (Teb&acirc;reke) Suresi okunur.</p>\r\n\r\n<p>\r\n	<strong>7. Gecenin Namazı: </strong>D&ouml;rt rek&acirc;ttır; her rek&acirc;tta bir F&acirc;tiha ve on &uuml;&ccedil; defa Kadir Suresi okunur.</p>\r\n\r\n<p>\r\n	<strong>8. Gecenin Namazı: </strong>İki rek&acirc;ttır; her rek&acirc;tta bir F&acirc;tiha ve on defa İhl&acirc;s Suresi okunur. Namazın selamından sonra da bin defa &quot;Subhanellah&quot; zikri s&ouml;ylenir.</p>\r\n\r\n<p>\r\n	<strong>9. Gecenin Namazı: </strong>Altı rek&acirc;ttır; her rek&acirc;tta bir F&acirc;tiha ve altı defa &Acirc;yete&#39;l-K&uuml;rs&icirc; okunur. Namazı bitirdikten sonra &quot;elli defa sal&acirc;vat&quot; getirilir. Bu namazlar akşam namazı ile yatsı namazı arasında kılınır.</p>\r\n\r\n<p>\r\n	<strong>10. Gecenin Namazı: </strong>Yirmi rek&acirc;ttır; her rek&acirc;tta bir F&acirc;tiha ve otuz defa İhl&acirc;s Suresi okunur.</p>\r\n\r\n<p>\r\n	<strong>11. Gecenin Namazı: </strong>İki rek&acirc;ttır; her rek&acirc;tta bir F&acirc;tiha ve yirmi defa Kevser Suresi okunur.</p>\r\n\r\n<p>\r\n	<strong>12. Gecenin Namazı: </strong>Sekiz rek&acirc;ttır; her rek&acirc;tta bir F&acirc;tiha ve otuz defa Kadir Suresi okunur.</p>\r\n\r\n<p>\r\n	<strong>13. Gecenin Namazı: </strong>D&ouml;rt rek&acirc;ttır; her rek&acirc;tta bir F&acirc;tiha ve yirmi defa İhl&acirc;s suresi okunur.</p>\r\n\r\n<p>\r\n	<strong>14. Gecenin Namazı: </strong>Altı rek&acirc;ttır; her rek&acirc;tta bir F&acirc;tiha ve otuz defa Zilz&acirc;l (İz&acirc; Zulzilet) Suresi okunur.</p>\r\n\r\n<p>\r\n	<strong>15- Gecenin Namazı: </strong>D&ouml;rt rek&acirc;ttır; ilk iki rek&acirc;tın her rek&acirc;tında bir F&acirc;tiha ve y&uuml;z defa İhl&acirc;s; diğer iki rek&acirc;tta ise her rek&acirc;tta bir F&acirc;tiha ve elli defa İhl&acirc;s Suresi okunur.</p>\r\n\r\n<p>\r\n	<strong>16. Gecenin Namazı: </strong>On iki rek&acirc;ttır; her rek&acirc;tta bir F&acirc;tiha ve on iki defa Tek&acirc;s&uuml;r Suresi okunur.</p>\r\n\r\n<p>\r\n	<strong>17. Gecenin Namazı: </strong>İki rek&acirc;ttır; birinci rek&acirc;tta bir F&acirc;tiha ve bir defa da istediği her hangi bir sureyi, ikinci rek&acirc;tta ise bir F&acirc;tiha ve y&uuml;z defa İhl&acirc;s Suresi okunur ve namazın selamından sonra y&uuml;z defa &quot;La il&acirc;he illallah&quot; zikri s&ouml;ylenir.</p>\r\n\r\n<p>\r\n	<strong>18. Gecenin Namazı: </strong>D&ouml;rt rek&acirc;ttır; her rek&acirc;tta bir F&acirc;tiha ve yirmi beş defa Kevser Suresi okunur.</p>\r\n\r\n<p>\r\n	<strong>19. Gecenin Namazı: </strong>Elli rek&acirc;ttır; her rek&acirc;tta bir F&acirc;tiha ve elli defa Zilz&acirc;l (İz&acirc; z&uuml;lzilet) Suresi okunma suretiyle kılınır. Burada maksat her halde her rek&acirc;tta F&acirc;iha&#39;dan sonra bir defa Zilz&acirc;l Suresi&#39;nin okunmasıdır. Zira her rek&acirc;tta elli defa okunması kastedilirse, o zaman 2500 defa okunması gerekir, bu da olduk&ccedil;a zor, belki de imk&acirc;nsız bir şeydir.</p>\r\n\r\n<p>\r\n	<strong>20.21.22.23.24. Gecelerin Namazı: </strong>Bu gecelerin her birinde sekiz rek&acirc;t; her rek&acirc;tta bir F&acirc;tiha ve istediği her hangi bir sureyi okuyabilir.</p>\r\n\r\n<p>\r\n	<strong>25. Gecenin Namazı: </strong>Sekiz rek&acirc;ttır; her rek&acirc;tta bir F&acirc;tiha ve on defa İhl&acirc;s Suresi okunur.</p>\r\n\r\n<p>\r\n	<strong>26. Gecenin Namazı: </strong>Sekiz rek&acirc;ttır; her rek&acirc;tta bir F&acirc;tiha ve y&uuml;z defa İhl&acirc;s Suresi okunur.</p>\r\n\r\n<p>\r\n	<strong>27. Gecenin Namazı: </strong>D&ouml;rt rek&acirc;ttır; her rek&acirc;tta imk&acirc;nı olduğu takdirde bir F&acirc;tiha ve bir M&uuml;lk (Teb&acirc;reke) Suresi, m&uuml;mk&uuml;n olmadığı takdirde ise, M&uuml;lk Suresi&#39;nin yerine yirmi beş defa İhl&acirc;s Suresi&#39;ni okuyabilir.</p>\r\n\r\n<p>\r\n	<strong>28. Gecenin Namazı: </strong>Altı rek&acirc;ttır; her rek&acirc;tta bir F&acirc;tiha, y&uuml;z defa &Acirc;yete&#39;l-K&uuml;rs&icirc;, y&uuml;z defa İhl&acirc;s ve y&uuml;z defa Kevser sureleri okunur. Namazdan sonra da y&uuml;z defa &quot;Salav&acirc;t&quot; getirilir.</p>\r\n\r\n<p>\r\n	Bu gecenin namazını bu şekliyle Merhum Meclis&icirc; nakletmiştir. Fakat Merhum Şeyh Abbas Kumm&icirc;&#39;nin tahkikine g&ouml;re bu gecenin namazı ş&ouml;yledir: Altı rek&acirc;t, her rek&acirc;tta bir F&acirc;tiha ve on defa &Acirc;yete&#39;l-K&uuml;rs&icirc;, on defa Kevser ve on defa da İhl&acirc;s okunur. Namazdan sonra da y&uuml;z defa Resulullah&#39;a sal&acirc;vat getirilir.</p>\r\n\r\n<p>\r\n	<strong>29. Gecenin Namazı: </strong>İki rek&acirc;ttır; her rek&acirc;tta bir F&acirc;tiha ve yirmi defa İhl&acirc;s okunur.</p>\r\n\r\n<p>\r\n	<strong>30. Gecenin Namazı: </strong>On iki rek&acirc;ttır; her rek&acirc;tta bir F&acirc;tiha ve yirmi defa İhl&acirc;s suresi okunur. 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Gecenin Namazı: Dört rekâttır. Her rekâtta bir Fâtiha, on beş defa İhlâs Suresi okunur. 2. Gecenin Namazı: Dört rekâttır; her rekâtta bir Fâtiha, yirmi defa Kadir Suresi okunur. 3. Gecenin Namazı: On rekâttır; her rekâtta bir Fâtiha, elli defa İhlâs Suresi okunur. 4. Gecenin Namazı: Sekiz rekâttır; her rekâtta bir Fâtiha, yirmi defa Kadir Suresi okunur. 5. Gecenin Namazı: İki rekâttır; her rekâtta bir Fâtiha, elli defa İhlâs Suresi okunur. Namazın selamından sonra da yüz defa \"Allahumme salli elâ Muhammed\'in ve Âl-i Muhammed\" diyerek salâvat getirilir. 6. Gecenin Namazı: Dört rekâttır; her rekâtta bir Fâtiha ve bir defa da Mülk (Tebâreke) Suresi okunur. 7. Gecenin Namazı: Dört rekâttır; her rekâtta bir Fâtiha ve on üç defa Kadir Suresi okunur. 8. Gecenin Namazı: İki rekâttır; her rekâtta bir Fâtiha ve on defa İhlâs Suresi okunur. Namazın selamından sonra da bin defa \"Subhanellah\" zikri söylenir. 9. Gecenin Namazı: Altı rekâttır; her rekâtta bir Fâtiha ve altı defa Âyete\'l-Kürsî okunur. Namazı bitirdikten sonra \"elli defa salâvat\" getirilir. Bu namazlar akşam namazı ile yatsı namazı arasında kılınır. 10.Gecenin Namazı: Yirmi rekâttır; her rekâtta bir Fâtiha ve otuz defa İhlâs Suresi okunur. 11. Gecenin Namazı: İki rekâttır; her rekâtta bir Fâtiha ve yirmi defa Kevser Suresi okunur. 12. Gecenin Namazı: Sekiz rekâttır; her rekâtta bir Fâtiha ve otuz defa Kadir Suresi okunur. 13. Gecenin Namazı: Dört rekâttır; her rekâtta bir Fâtiha ve yirmi defa İhlâs suresi okunur. 14. Gecenin Namazı: Altı rekâttır; her rekâtta bir Fâtiha ve otuz defa Zilzâl (İzâ Zulzilet) Suresi okunur. 15- Gecenin Namazı: Dört rekâttır; ilk iki rekâtın her rekâtında bir Fâtiha ve yüz defa İhlâs; diğer iki rekâtta ise her rekâtta bir Fâtiha ve elli defa İhlâs Suresi okunur. 16. Gecenin Namazı: On iki rekâttır; her rekâtta bir Fâtiha ve on iki defa Tekâsür Suresi okunur. 17. Gecenin Namazı: İki rekâttır; birinci rekâtta bir Fâtiha ve bir defa da istediği her hangi bir sureyi, ikinci rekâtta ise bir Fâtiha ve yüz defa İhlâs Suresi okunur ve namazın selamından sonra yüz defa \"La ilâhe illallah\" zikri söylenir. 18. Gecenin Namazı: Dört rekâttır; her rekâtta bir Fâtiha ve yirmi beş defa Kevser Suresi okunur. 19. Gecenin Namazı: Elli rekâttır; her rekâtta bir Fâtiha ve elli defa Zilzâl (İzâ zülzilet) Suresi okunma suretiyle kılınır. Burada maksat her halde her rekâtta Fâiha\'dan sonra bir defa Zilzâl Suresi\'nin okunmasıdır. Zira her rekâtta elli defa okunması kastedilirse,o zaman 2500 defa okunması gerekir, bu da oldukça zor, belki de imkânsız bir şeydir. 20.21.22.23.24. Gecelerin Namazı: Bu gecelerin her birinde sekiz rekât; her rekâtta bir Fâtiha ve istediği her hangi bir sureyi okuyabilir. 25. Gecenin Namazı: Sekiz rekâttır; her rekâtta bir Fâtiha ve on defa İhlâs Suresi okunur. 26. Gecenin Namazı: Sekiz rekâttır; her rekâtta bir Fâtiha ve yüz defa İhlâs Suresi okunur. 27. Gecenin Namazı: Dört rekâttır; her rekâtta imkânı olduğu takdirde bir Fâtiha ve bir Mülk (Tebâreke) Suresi, mümkün olmadığı takdirde ise, Mülk Suresi\'nin yerine yirmi beş defa İhlâs Suresi\'ni okuyabilir. 28. Gecenin Namazı: Altı rekâttır; her rekâtta bir Fâtiha, yüz defa Âyete\'l-Kürsî, yüz defa İhlâs ve yüz defa Kevser sureleri okunur. Namazdan sonra da yüz defa \"Salavât\" getirilir. Bu gecenin namazını bu şekliyle Merhum Meclisî nakletmiştir. Fakat Merhum Şeyh Abbas Kummî\'nin tahkikine göre bu gecenin namazı şöyledir: Altı rekât, her rekâtta bir Fâtiha ve on defa Âyete\'l-Kürsî, on defa Kevser ve on defa da İhlâs okunur. Namazdan sonra da yüz defa Resulullah\'a salâvat getirilir. 29. Gecenin Namazı: İki rekâttır; her rekâtta bir Fâtiha ve yirmi defa İhlâs okunur. 30. Gecenin Namazı: On iki rekâttır; her rekâtta bir Fâtiha ve yirmi defa İhlâs suresi okunur. Namazdan sonra ise yüz defa Resulullah\'a (s.a.a) salâvat getirilir. Bilindiği gibi bütün namazlarikişer, ikişer rekâtlar şeklinde (sabah namazı gibi) kılınır.\";s:9:\"published\";N;s:5:\"state\";i:1;s:6:\"access\";s:1:\"1\";s:8:\"language\";s:1:\"*\";s:18:\"publish_start_date\";s:19:\"2014-07-16 14:46:33\";s:16:\"publish_end_date\";s:19:\"0000-00-00 00:00:00\";s:10:\"start_date\";s:19:\"2016-05-25 14:46:00\";s:8:\"end_date\";s:19:\"0000-00-00 00:00:00\";s:10:\"list_price\";N;s:10:\"sale_price\";N;s:7:\"type_id\";i:1;}');
INSERT INTO `ftcwg_finder_links` VALUES (12,'index.php?option=com_k2&view=item&id=1341','index.php?option=com_k2&view=item&id=1341:ramazan-ayının-ortak-amelleri','Ramazan Ayının Ortak Amelleri','1- Bütün Gündüz ve Gecelerde Yapılan Ameller Merhum Seyyid İbn Tâvûs, İmam Sadık (a.s) ve İmam Musa Kâzım\'dan (a.s) şöyle rivayet etmektedir: Ramazan ayının başından sonuna kadar her farz namazdan sonra şu duayı oku: اَللّـهُمَّ ارْزُقْني حَجَّ بَيْتِكَ ا','2019-11-03 13:41:02','0371fda97749c9b8ac8741daffbd9a8a',1,1,1,'*','2012-05-02 03:17:00','0000-00-00 00:00:00','2012-05-02 13:17:00','0000-00-00 00:00:00',0,0,1,'O:19:\"FinderIndexerResult\":18:{s:11:\"\0*\0elements\";a:25:{s:2:\"id\";s:4:\"1341\";s:5:\"alias\";s:31:\"ramazan-ayının-ortak-amelleri\";s:7:\"summary\";s:286543:\"<h2>\r\n	1- B&uuml;t&uuml;n G&uuml;nd&uuml;z ve Gecelerde Yapılan Ameller</h2>\r\n\r\n<p>\r\n	Merhum Seyyid İbn T&acirc;v&ucirc;s, İmam Sadık (a.s) ve İmam Musa K&acirc;zım&#39;dan (a.s) ş&ouml;yle rivayet etmektedir:</p>\r\n\r\n<p>\r\n	Ramazan ayının başından sonuna kadar her farz namazdan sonra şu duayı oku:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ ارْزُقْني حَجَّ بَيْتِكَ الْحَرامِ فِي عامي هذا وَفي كُلِّ عامٍ ما اَبْقَيْتَني في يُسْرٍ مِنْكَ وَعافِيَةٍ، وَسَعَةِ رِزْقٍ، وَلا تُخْلِني مِنْ تِلْكَ الْمواقِفِ الْكَريمَةِ، وَالْمَشاهِدِ الشَّريفَةِ، وَزِيارَةِ قَبْرِ نَبِيِّكَ صَلَواتُكَ عَلَيْهِ وَآلِهِ، وَفي جَميعِ حَوائِجِ الدُّنْيا وَالآخِرَةِ فَكُنْ لي.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنّي اَسأَلُكَ فيـما تَقْضي وَتُقَدِّرُ مِنَ الاَمْرِ الَْمحْتُومِ في لَيْلَةِ الْقَدْرِ، مِنَ الْقَضاءِ الَّذي لا يُرَدُّ وَلا يُبَدَّلُ، اَنْ تَكْتُبَني مِنْ حُجّاجِ بَيْتِكَ الْحَرامِ، الْمَبْرُورِ حَجُّهُمْ، الْمَشْكُورِ سَعْيُهُمْ، الْمَغْفُورِ ذُنُوبُهُمْ، الْمُكَفَّرِ عَنْهُمْ سَيِّئاتُهُمْ، واجْعَلْ فيـما تَقْضي وَتُقَدِّرُ، اَنْ تُطيلَ عُمْري، وَتُوَسِّعَ عَلَيَّ رِزْقي، وَتُؤدِّي عَنّي اَمانَتي وَدَيْني آمينَ رَبَّ الْعالَمين.</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım! Beni yaşattığın m&uuml;ddet&ccedil;e Beyt&uuml;&#39;l-Haram&#39;ının (K&acirc;be&#39;nin) haccını bu yıl ve her yıl kolaylık, sağlık ve bolluk i&ccedil;inde bana nasip eyle. Beni o değerli mek&acirc;nlardan, faziletli ziyaretg&acirc;hlardan ve Peygamber&#39;inin ziyaretinden (sal&acirc;vatın onun ve Ehlibeyt&#39;inin &uuml;zerine olsun) mahrum kılma ve b&uuml;t&uuml;n d&uuml;nya ve &acirc;hiret hacetlerinde bana yardımcı ol.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Senden, Kadir gecesinde h&uuml;kme bağlayıp takdir ettiğin kesin, değişmez ve d&ouml;n&uuml;ş&uuml; olmayan şeyler arasında, beni de Beyt&uuml;llahi&#39;l-Haram&#39;ın, hacları beğenilen, &ccedil;abaları m&uuml;k&acirc;fatlandırılan, g&uuml;nahları affedi-len ve k&ouml;t&uuml;l&uuml;kleri bağışlanan ziyaret&ccedil;ilerinden yazmanı, &ouml;mr&uuml;m&uuml; uzat-mayı, rızkımı &ccedil;oğaltmayı, emanetimi ve borcumu &ouml;demeyi kesin h&uuml;km&uuml;ne bağlayıp takdir etmeni diliyorum; &acirc;min ey &acirc;lemlerin Rabbi!&quot;</em></p>\r\n\r\n<p>\r\n	Yine her farizadan sonra şu duayı okursun:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	يَا عَلِيُّ يَا عَظيمُ، يَا غَفُورُ يَا رَحيمُ، انْتَ الرَّبُّ الْعَظيمُ الَّذي لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّميعُ الْبَصيرُ، وَهذَا شَهْرٌ عَظَّمْتَهُ وَكَرَّمْتَهُ، وَشَرَّفْتَهُ وَفَضَّلْتَهُ عَلَى الشُّهُورِ، وَهُوَ الشَّهْرُ الَّذي فَرَضْتَ صِيَامَهُ عَلَيَّ، وَهُوَ شَهْرُ رَمَضَانَ، الَّذي اَنْزَلْتَ فيهِ الْقُرْآنَ، هُدَىً لِلنَّاسِ وَبَيِّـنَاتٍ مِنَ الْهُدى وَالْفُرْقَانِ، وَجَعَلْتَ فيهِ لَيْلَةَ الْقَدْرِ، وَجَعَلْتَهَا خَيْراً مِنْ اَلْفِ شَهْرٍ، فَيَا ذَا الْمَنِّ وَلاَ يُمَنُّ عَلَيْكَ، مُنَّ عَلَيَّ بِفَكَاكِ رَقَبَتي مِنَ النَّارِ فيمَنْ تَمُنُّ عَلَيْهِ، وَاَدْخِلْنِي الْجَنَّةَ بِرَحْمَتِكَ يَا اَرْحَمَ الرَّاحِمينَ<span dir=\"LTR\">.</span></h6>\r\n\r\n<p>\r\n	<em>&quot;Ey y&uuml;ce, ey ulu, ey &ccedil;ok &ccedil;ok bağışlayan, ey Rahim; hi&ccedil;bir eşi ve benzeri olmayan ve (her şeyi) duyan ve (her şeyi) g&ouml;ren ulu Rab sensin. Bu, y&uuml;celttiğin, değer verdiğin, şereflendirdiğin ve b&uuml;t&uuml;n aylardan &uuml;st&uuml;n kıldığın bir aydır. O, orucunu bana farz kıldığın aydır. İşte o, ramazan ayıdır ki onda Kur&#39;&acirc;n&#39;ı, halkı hidayet etmek, hidayet yolunu a&ccedil;ıklamak ve hakkı batıldan ayırmak i&ccedil;in indirdin; Kadir gecesini o aya yerleştirdin ve o geceyi bin aydan hayırlı ve &uuml;st&uuml;n kıldın. Ey (yaratıklarına) minnet hakkı olan ve kimsenin onun &uuml;zerinde minnet hakkı bulunmayan (Allah), minnettar ettiklerin arasında beni de minnettar kılıp v&uuml;cudumu (cehen-nem) ateşinden kurtarıp cennetine yerleştir; rahmetin hakkına, ey merha-metlilerin en merhametlisi!&quot;</em></p>\r\n\r\n<p>\r\n	Merhum Kef&#39;em&icirc; &quot;Misb&acirc;h&quot; ve &quot;el-Beled&uuml;&#39;l-Emin&quot; kitabında, Şeyh-i Şehit (r.a) ise kendi Mecmua&#39;sında Resul-i Ekrem&#39;den (s.a.a) ş&ouml;yle rivayet etmişlerdir:</p>\r\n\r\n<p>\r\n	<em>&quot;Kim ramazan ayında her farizadan sonra şu duayı okursa, Allah onun g&uuml;nahlarını bağışlar:</em></p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اَدْخِلْ عَلى اَهْلِ الْقُبُورِ السُّرُورَ اَللّـهُمَّ اَغْنِ كُلَّ فَقيرٍ، اَللّـهُمَّ اَشْبِعْ كُلَّ جائِعٍ، اَللّـهُمَّ اكْسُ كُلَّ عُرْيانٍ، اَللّـهُمَّ اقْضِ دَيْنَ كُلِّ مَدينٍ، اَللّـهُمَّ فَرِّجْ عَنْ كُلِّ مَكْرُوبٍ، اَللّـهُمَّ رُدَّ كُلَّ غَريبٍ، اَللّـهُمَّ فُكَّ كُلَّ اَسيرٍ، اَللّـهُمَّ اَصْلِحْ كُلَّ فاسِدٍ مِنْ اُمُورِ الْمُسْلِمينَ، اَللّـهُمَّ اشْفِ كُلَّ مَريضٍ، اللّهُمَّ سُدَّ فَقْرَنا بِغِناكَ، اَللّـهُمَّ غَيِّر سُوءَ حالِنا بِحُسْنِ حالِكَ، اَللّـهُمَّ اقْضِ عَنَّا الدَّيْنَ وَاَغْنِنا مِنَ الْفَقْرِ، اِنَّكَ عَلى كُلِّ شَيءٍ قَديرٌ .</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım! Kabir ehlini sevindir. Allah&#39;ım! B&uuml;t&uuml;n fakirleri zenginleştir. Allah&#39;ım! B&uuml;t&uuml;n a&ccedil;ları doyur. Allah&#39;ım! B&uuml;t&uuml;n &ccedil;ıplakları giyindir. Allah&#39;ım! B&uuml;t&uuml;n bor&ccedil;luların borcunu eda eyle. Allah&#39;ım! Sıkıntısı olanların sıkın-tısını gider. Allah&#39;ım! B&uuml;t&uuml;n garipleri (vatanlarına) geri d&ouml;nd&uuml;r. Allah&#39;ım! B&uuml;t&uuml;n esirleri azat eyle. Allah&#39;ım! M&uuml;sl&uuml;manların bozulan durumlarını /fasit olan işlerini ıslah eyle. Allah&#39;ım! B&uuml;t&uuml;n hastalara şifa ver. Allah&#39;ım! Bizim fakirliğimizi kendi zenginliğinle engelle. Allah&#39;ım! Bizim k&ouml;t&uuml; h&acirc;limizi kendi iyi h&acirc;linle değiştir. Allah&#39;ım! Borcumuzu eda eyle; fakirlik ve ihtiyacımızı gider; muhakkak senin her şeye g&uuml;c&uuml;n yeter.&quot;</em></p>\r\n\r\n<p>\r\n	Merhum Kuleyn&icirc;&#39;nin el-K&acirc;fi&#39;de Ebu Basir&#39;den nakline g&ouml;re, İmam Cafer Sadık (a.s) ramazan ayında şu duayı okurdu:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنّي بِكَ وَمِنْكَ اَطْلُبُ حاجَتي، وَمَنْ طَلَبَ حاجَةً اِلىَ النّاسِ فَاِنّي لا اَطْلُبُ حاجَتي إلاّ مِنْكَ وَحْدَكَ لا شَريكَ لَكَ، وَاَسأَلُكَ بِفَضْلِكَ وَرِضْوانِكَ اَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وأهْلِ بَيْتِهِ، وَاَنْ تَجْعَلَ لي في عامي هذ اِلى بَيْتِكَ الْحَرامِ سَبيلاً حِجَّةً مَبْرُورَةً مُتَقبَّلَةً زاكِيَةً خالِصَةً، لَكَ تَقَرُّ بِها عَيْني، وَتَرْفَعُ بِها دَرَجَتي، وَتَرْزُقَني اَنْ اَغُضَّ بَصَري، وَاَنْ اَحْفَظَ فَرْجي، وَاَنْ اَكُفَّ بِها عَنْ جَميعِ مَحارِمَكَ، حَتّى لايَكُونَ شَيءٌ آثَرَ عِنْدي مِنْ طاعَتِكَ وَخَشْيَتِكَ، وَالْعَمَلِ بِما اَحْبَبْتَ، وَالتَّرْكِ لِما كَرِهْتَ وَنَهَيْتَ عَنْهُ، وَاجْعَلْ ذلِكَ في يُسْرٍ ويسار وعافِيَةٍ وَما اَنْعَمْتَ بِهِ عَلَيَّ، وَاَساَلُكَ اَنْ تَجْعَلَ وَفاتي قَتْلاً في سَبيلِكَ، تَحْتَ رايَةِ نَبِيِّكَ مَعَ اَوْلِيائِكَ، وَاَسْأَلُكَ اَنْ تَقْتُلَ بي اَعْداءَكَ وَاَعْداءَ رَسُولِكَ، وَاَسْأَلُكَ اَنْ تُكْرِمَني بِهَوانِ مَنْ شِئْتَ مِنْ خَلْقِكَ، وَلا تُهِنّي بِكَرامَةِ اَحَدٍ مِنْ اَوْلِياءِكَ. اَللّـهُمَّ اجْعَلْ لي مَعَ الرَّسُولِ سَبيلاً، حَسْبِيَ اللهُ ما شاءَ اللهُ .</h6>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Seni vasıta kılarak hacetimi senden diliyorum. Kim hacetini insanlardan dilerse (dilesin, fakat) ben hacetimi ancak senden dilerim. Sen teksin ve ortağın yoktur. L&uuml;tuf ve hoşnutluğun hakkına senden, Muhammed ve Ehlibeyt&#39;ine rahmet etmeni ve bu yıl Beytullahi&#39;l-Haram&#39;ın ziyareti i&ccedil;in yolumu a&ccedil;manı diliyorum; bana &ouml;yle beğenilmiş, kabul edilmiş, temiz ve senin i&ccedil;in halis kılınan bir hac nasip et ki, onunla g&ouml;z&uuml;m&uuml; aydınlat, derecemi y&uuml;kselt ve g&ouml;z&uuml;m&uuml; (haramlara) kapamayı, iffetimi korumayı ve b&uuml;t&uuml;n haramlardan kendimi korumayı bana nasip et; &ouml;yle ki, benim i&ccedil;in sana itaat etmekten, senden korkmaktan ve senin sevdiğin şeyleri yerine getirip sevmediğin şeyleri terk etmekten daha sevimli hi&ccedil;bir şey olmasın. B&uuml;t&uuml;n bunları kolaylık, bolluk sıhhat ve verdiğin nimetlerle beraber bana nasip et. (Allah&#39;ım!) Senden Peygamber&#39;inin sancağı altında, velilerinle birlikte yolunda şehit olarak &ouml;lmeyi diliyorum. Yine senden, kendi d&uuml;şmanlarının ve Peygamber&#39;inin d&uuml;şmanlarının &ouml;l&uuml;m&uuml;n&uuml; benim elimle ger&ccedil;ekleştirmeni niyaz ediyorum. (Yalvararak) senden (rezil etmek) istediğin (k&ouml;t&uuml; kullarından) birisini rezil etmekle beni y&uuml;celtmeni ve hi&ccedil;bir zaman velilerinden herhangi birisini y&uuml;celtmeği benim rezil ve r&uuml;sva olmama vesile kılmamanı istiyorum. Allah&#39;ım! Peygamber&#39;le birlikte olma yolunu benim &uuml;zerime a&ccedil;. Allah bana yeter ve ancak Allah&#39;ın dediği olur.&quot;</em></p>\r\n\r\n<p>\r\n	Bu duanın ismine &quot;Hac Duası&quot; denir. Merhum Seyyid İbn T&acirc;v&ucirc;s bu duayı &quot;el-İkbal&quot; kitabında ramazan ayı gecelerinde akşam namazından sonra okunmasını İmam Cafer Sadık&#39;tan (a.s) rivayet etmiştir. Merhum Kef&#39;em&icirc; ise &quot;el-Beled&uuml;&#39;l-Emin&quot; kitabında bu duanın ramazanın her g&uuml;n&uuml; ve ilk gecesinde okunmasının m&uuml;stehap olduğunu, Merhum Şeyh M&uuml;fid de &quot;el-Muhri&ccedil;&quot; kitabında bu duanın ramazanın ilk gece-sinde akşam namazından sonra okunmasının m&uuml;stehap olduğunu nakletmiştir.</p>\r\n\r\n<p>\r\n	Ramazan ayının gece ve g&uuml;nd&uuml;zlerinin en faziletli ameli Kur&#39;&acirc;n okumaktır. Evet, m&uuml;mk&uuml;n mertebe bu ayda bol, bol Kur&#39;&acirc;n okumak gerekir; zira Kur&#39;&acirc;n bu ayda inmiştir. Hadis-i şerifte, <em>&quot;Her şeyin bir baharı vardır, Kur&#39;&acirc;n&#39;ın da baharı ramazan ayıdır.&quot;</em> buyrulmaktadır. Diğer aylarda her ay bir Kur&#39;&acirc;n hatmi m&uuml;stehaptır. Bazı rivayetlerde ise en az altı g&uuml;nde bir hatim rivayet edilmiştir. Fakat ramazan ayında s&uuml;nnet olan her &uuml;&ccedil; g&uuml;nde bir Kur&#39;&acirc;n hatmidir. Hatta her g&uuml;n bir hatim yapılırsa, daha iyidir. Merhum All&acirc;me Meclis&icirc;, bazı Ehlibeyt İmamları&#39;nın (a.s) bu ayda kırk, hatta daha fazla hatim yaptıklarını rivayet etmiştir. Eğer insan yaptığı hatimleri On D&ouml;rt Masum&#39;un (a.s) mukaddes ruhlarına (her Masum&#39;a bir hatim olmak &uuml;zere) hediye ederse, daha fazla sevap alır. Bazı rivayetlerden bu hatimleri onlara hediye eden kimsenin kıyamet g&uuml;n&uuml;nde onlarla birlikte olacağı anlaşılıyor.</p>\r\n\r\n<p>\r\n	Yine bu ayda &ccedil;ok dua etmek, namaz kılmak, Allah&#39;tan mağfiret dilemek ve bol bol &quot;l&acirc; il&acirc;he illallah&quot; zikrini s&ouml;ylemek s&uuml;nnettir. İmam Zeyn&uuml;labidin&#39;in (a.s) ramazan ayı girdiğinde dua, zikir, istiğfar ve tekbirden başka bir şey konuşmadığı, rivayet edilmiştir.</p>\r\n\r\n<p>\r\n	Evet, bu ayda hadisler yoluyla nakledilen ibadetler ve m&uuml;stehap amellere &ccedil;ok &ouml;nem vermeliyiz.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<h2>\r\n	2- Ramazan Gecelerinde M&uuml;stehap Olan Ameller</h2>\r\n\r\n<p>\r\n	1- İftar etmek. Şiddetli halsizlik ve iftar i&ccedil;in kendisini bekleyen birileri olmadığı takdirde akşam namazını kıldıktan sonra iftar etmek m&uuml;stehaptır.</p>\r\n\r\n<p>\r\n	2- Haram ve ş&uuml;pheli olmayan hel&acirc;l şeylerle, &ouml;zellikle hel&acirc;l hur-mayla iftar etmek, insanın kıldığı namazın sevabını d&ouml;rt y&uuml;z kat artırır. R&uuml;teb (bir hurma &ccedil;eşidi), helva, n&ouml;bet şekeri, sıcak su gibi şeylerle de iftar etmek iyidir.</p>\r\n\r\n<p>\r\n	3- İftar ederken rivayet edilen iftar dualarını okumak; mesel&acirc; şu duayı:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ لَكَ صُمْتُ، وَعَلى رِزْقِكَ اَفْطَرْتُ، وَعَلَيْكَ تَوَكَّلْتُ</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım! Senin i&ccedil;in oru&ccedil; tuttum; senin rızkınla iftar edip sana tevekk&uuml;l ettim.&quot;</em></p>\r\n\r\n<p>\r\n	Bu duayı, iftar vakti okuyan kimseye Allah, o g&uuml;n oru&ccedil; tutanların sevabını bahşeder.</p>\r\n\r\n<p>\r\n	Bazı rivayetlerde Hz. Emir&uuml;&#39;l-M&uuml;minin&#39;in (a.s) iftar edeceği zaman şu duayı okuduğu nakledilmiştir:</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	بِسْمِ اللهِ اَللّـهُمَّ لَكَ صُمْنا وَعَلى رِزْقِكَ اَفْطَرْنا فَتَقَبَّلْ مِنّا اِنَّكَ اَنْتَ السَّميعُ الْعَليمُ .</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ın adıyla. Allah&#39;ım! Senin i&ccedil;in oru&ccedil; tuttuk ve senin rızkınla iftar ettik. O h&acirc;lde bizden kabul buyur. Muhakkak sen duyan ve bilensin.&quot;</em></p>\r\n\r\n<p>\r\n	4- İlk aldığı lokmada;</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	بِسْمِ اللهِ الرَّحْمـنِ الرّحَيـمِ، يا واسِعَ الْمَغْفِرَةِ اِغْفِرْ لي،</h6>\r\n\r\n<p>\r\n	<em>&quot;Rahman ve Rahim olan Allah&#39;ın adıyla. Ey mağfireti geniş olan (Rabbim), bağışla beni.&quot;</em></p>\r\n\r\n<p>\r\n	derse, Allah-u Te&acirc;l&acirc;&#39;nın mağfiretine mazhar olur. Hadis-i şerifte ş&ouml;yle ge&ccedil;er:</p>\r\n\r\n<p>\r\n	<em>&quot;Allah-u Te&acirc;l&acirc;, ramazan ayının her g&uuml;n&uuml;n&uuml;n son saatinde bir milyon insanı (azaptan) azat eder. Allah-u Te&acirc;l&acirc;&#39;dan dile ki, seni de onlardan saysın.&quot;</em></p>\r\n\r\n<p>\r\n	5- İftar vakti Kadir (İnna Enzelnahu) Suresi&#39;ni okumak.</p>\r\n\r\n<p>\r\n	6- İftar vakti sadaka vermek ve oru&ccedil;lu m&uuml;minlere iftar vermek, hatta bir ka&ccedil; hurma veya bir i&ccedil;im suyla bile olsa (g&uuml;c&uuml; yetmeyenler i&ccedil;in).</p>\r\n\r\n<p>\r\n	Resul-i Ekrem&#39;den (s.a.a) bu konuda ş&ouml;yle rivayet edilmiştir: <em>&quot;Kim bir oru&ccedil;lu (m&uuml;mine) iftar verirse, onun (oru&ccedil;) sevabının aynısını iftar veren de alır; elbette oru&ccedil; tutanın sevabından bir şey eksilmeksizin. Yine o yemeğin g&uuml;c&uuml;yle yaptığı her amelin sevabının aynısı, iftar veren i&ccedil;in de yazılır.&quot;</em></p>\r\n\r\n<p>\r\n	Merhum Ayetullah All&acirc;me Hill&icirc;, &quot;Ris&acirc;let&uuml;&#39;s-Sa&#39;diye&quot; kitabında İmam Cafer Sadık&#39;tan (a.s) ş&ouml;yle rivayet etmiştir:</p>\r\n\r\n<p>\r\n	<em>&quot;Bir m&uuml;min, ramazan ayında bir m&uuml;mine bir lokma yemekle (dahi iftar) verirse, Allah onun i&ccedil;in otuz m&uuml;min k&ouml;leyi azat etmenin sevabını yazar ve Allah katında bir duası kabul olur.&quot;</em></p>\r\n\r\n<p>\r\n	7- Ramazan ayının her gecesinde bin defa Kadir Suresi&#39;ni okumak da, rivayet edilen ameller arasındadır.</p>\r\n\r\n<p>\r\n	8- İmk&acirc;nı olan kimse i&ccedil;in her gece y&uuml;z defa Duh&acirc;n Suresi&#39;ni okuması s&uuml;nnettir.</p>\r\n\r\n<p>\r\n	9- Merhum Seyyid İbn T&acirc;v&ucirc;s, g&uuml;nahların bağışlanması i&ccedil;in her gece şu duanın okunmasını rivayet etmiştir:</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ رَبَّ شَهْرِ رَمَضانَ الَّذي اَنْزَلْتَ فيهِ الْقُرْآنَ، وَافْتَرَضْتَ على عِبادِكَ فيهِ الصِّيامَ، صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَارْزُقْني حَجَّ بَيْتِكَ الْحَرامِ في عامي هذا وَفي كُلِّ عامٍ، وَاغْفِرْ لي تِلْكَ الذُّنُوبَ الْعِظامَ، فَاِنَّهُ لا يَغْفِرُها غَيْرُكَ يا رَحْمنُ يا عَلاّمُ .</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım! Ey Kur&#39;&acirc;n&#39;ı indirdiğin ve orucunu kullarına farz kıldığın ramazan ayının Rabbi, Muhammed ve Ehlibeyt&#39;ine rahmet et; bu yıl ve her yıl Beytullahi&#39;l-Har&acirc;m&#39;ın haccını bana nasip eyle. İşlediğim o b&uuml;y&uuml;k g&uuml;nahları bağışla; zira onları senden başkası bağışlamaz, ey Rahman ve &ccedil;ok bilen (Allah)!&quot;</em></p>\r\n\r\n<p>\r\n	10- Akşam namazından sonra birinci b&ouml;l&uuml;mde ge&ccedil;en &quot;Hac Duası&quot;nı okumak.</p>\r\n\r\n<p>\r\n	11- Ramazanın her gecesinde &quot;İftit&acirc;h Duası&quot; diye meşhur olan şu duayı okumak:</p>\r\n\r\n<h2>\r\n	İFTİTAH DUASI</h2>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنّي اَفْتَتِحُ الثَّناءَ بِحَمْدِكَ، وَاَنْتَ مُسَدِّدٌ لِلصَّوابِ بِمَّنِكَ، وَاَيْقَنْتُ اَنَّكَ اَنْتَ اَرْحَمُ الرّاحِمينَ في مَوْضِعِ الْعَفْوِ وَالرَّحْمَةِ، وَاَشَدُّ الْمُعاقِبينَ في مَوْضِعِ النَّكالِ وَالنَّقِمَةِ، وَاَعْظَمُ الْمُتَجَبِّرِينَ في مَوْضِعِ الْكِبْرياءِ وَالْعَظَمَةِ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اَذِنْتَ لي في دُعائِكَ وَمَسْأَلَتِكَ فَاسْمَعْ يا سَميعُ مِدْحَتي، وَاَجِبْ يا رَحيمُ دَعْوَتي، وَاَقِلْ يا غَفُورُ عَثْرَتي، فَكَمْ يا اِلهٰي مِنْ كُرْبَة قَدْ فَرَّجْتَها وَهُمُوم قَدْ كَشَفْتَها، وَعَثْرَةٍ قَدْ اَقَلْتَها، وَرَحْمَةٍ قَدْ نَشَرْتَها، وَحَلْقَةِ بَلاءٍ قَدْ فَكَكْتَها، اَلْحَمْدُ للهِ الَّذي لَمْ يَتَّخِذْ صاحِبَةً وَلا وَلَداً، وَلَمْ يَكُنْ لَهُ شَريكٌ في الْمُلْكِ، وَلَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ الذُّلِّ وَكَبِّرْهُ تَكْبيراً، اَلْحَمْدُ للهِ بِجَميعِ مَحامِدِهِ كُلِّهَا، عَلى جَميعِ نِعَمِهِ كُلِّها اَلْحَمْدُ للهِ الَّذي لا مُضادَّ لَهُ في مُلْكِهِ، وَلا مُنازِعَ لَهُ في اَمْرِهِ، اَلْحَمْدُ للهِ الَّذي&nbsp; لا شَريكَ لَهُ في خَلْقِهِ، وَلا شَبيهَ لَهُ في عَظَمَتِهِ، اَلْحَمْدُ للهِ الْفاشي في الْخَلْقِ اَمْرُهُ وَحَمْدُهُ، الظّاهِرِ بِالْكَرَمِ مَجْدُهُ، الْباسِطِ بِالْجُودِ يَدَهُ، الَّذي&nbsp; لا تَنْقُصُ خَزائِنُهُ، وَلا تَزيدُهُ كَثْرَةُ الْعَطاءِ إلاّ جُوداً وَكَرَماً، اِنَّهُ هُوَ الْعَزيزُ الْوَهّابُ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنّي اَسْأَلُكَ&nbsp; قَليلاً مِنْ كَثير، مَعَ حاجَة بي اِلَيْهِ عَظيمَة وَغِناكَ عَنْهُ قَديمٌ، وَهُوَ عِنْدي كَثيرٌ، وَهُوَ عَلَيْكَ سَهْلٌ يَسيرٌ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنَّ عَفْوَكَ عَنْ ذَنْبي، وَتَجاوُزَكَ عَنْ خَطيـئَتي، وَصَفْحَكَ عَنْ ظُلْمي وَسِتْرَكَ عَنْ قَبيحِ عَمَلي، وَحِلْمَكَ عَنْ كَثيرِ جُرْمي، عِنْدَ ما كانَ مِنْ خَطَئي وَعَمْدي، اَطْمَعَني في اَنْ اَسْأَلَكَ ما لا اَسْتَوْجِبُهُ مِنْكَ، الَّذي&nbsp; رَزَقْتَني مِنْ رَحْمَتِكَ، وَاَرَيْتَني مَنْ قُدْرَتِكَ، وَعَرَّفْتَني مِنْ اِجابَتِكَ، فَصِرْتُ اَدْعُوكَ آمِناً، وَاَسْأَلُكَ مُسْتَأنِساً، لا خائِفاً وَلا وَجِلاً، مُدِلاًّ عَلَيْكَ فيـما قَصَدْتُ فيهِ اِلَيْكَ، فَإنْ اَبْطأَ عَنّي عَتَبْتُ بِجَهْلي عَلَيْكَ، وَلَعَلَّ الَّذي اَبْطأَ عَنّي هُوَ خَيْرٌ لي لِعِلْمِكَ بِعاقِبَةِ الأُمُورِ، فَلَمْ اَرَ مَوْلاً كَريماً اَصْبَرَ عَلى عَبْدٍ لَئيمٍ مِنْكَ عَلَيَّ يا رَبِّ، اِنَّكَ تَدْعُوني فَاُوَلّي عَنْكَ، وَتَتَحَبَّبُ اِلَيَّ فَاَتَبَغَّضُ اِلَيْكَ، وَتَتَوَدَّدُ اِلَيَّ فَلا اَقْبَلُ مِنْكَ، كَأَنَّ لِيَ التَّطَوُّلَ عَلَيْكَ، فَلَمْ يَمْنَعْكَ ذلِكَ مِنَ الرَّحْمَةِ لي، وَالإِحْسانِ اِلَىَّ، وَالتَّفَضُّلِ عَلَيَّ بِجُودِكَ وَكَرَمِكَ، فَارْحَمْ عَبْدَكَ الْجاهِلَ وَجُدْ عَلَيْهِ بِفَضْلِ اِحْسانِكَ اِنَّكَ جَوادٌ كَريمٌ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَلْحَمْدُ للهِ مالِكِ الْمُلْكِ، مُجْرِي الْفُلْكِ، مُسَخِّرِ الرِّياحِ، فالِقِ الإِصْباحِ، دَيّانِ الدّينِ، رَبِّ الْعَالَمينَ، اَلْحَمْدُ للهِ عَلى حِلْمِهِ بَعْدَ عِلمِهِ، وَالْحَمْدُ للهِ عَلى عَفْوِهِ بَعْدَ قُدْرَتِهِ، وَالْحَمْدُ للهِ عَلى طُولِ اَناتِهِ في غَضَبِهِ، وَهُوَ قادِرٌ عَلى ما يُريدُ. اَلْحَمْدُ للهِ خالِقِ الْخَلْقِ، باسِطِ الرِّزْقِ، فاِلقِ اَلإِصْباحِ ذِي الْجَلالِ وَالإِكْرامِ وَالْفَضْلِ وَالإِنْعامِ، الَّذي بَعُدَ فَلا يُرى، وَقَرُبَ فَشَهِدَ النَّجْوى تَبارَكَ وَتَعالى.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَلْحَمْدُ للهِ الَّذي لَيْسَ لَهُ مُنازِعٌ يُعادِلُهُ، وَلا شَبيهٌ يُشاكِلُهُ، وَلا ظَهيرٌ يُعاضِدُهُ قَهَرَ بِعِزَّتِهِ الأَعِزّاءَ، وَتَواضَعَ لِعَظَمَتِهِ الْعُظَماءُ، فَبَلَغَ بِقُدْرَتِهِ ما يَشاءُ، اَلْحَمْدُ للهِ الَّذي يُجيبُني حينَ اُناديهِ، وَيَسْتُرُ عَلَيَّ كُلَّ عَورَةٍ وَاَنَا اَعْصيهِ، وَيُعَظِّمُ الْنِّعْمَةَ عَلَيَّ فَلا اُجازيهِ، فَكَمْ مِنْ مَوْهِبَةٍ هَنيئَةٍ قَدْ اَعْطاني، وَعَظيمَةٍ مَخُوفَةٍ قَدْ كَفاني، وَبَهْجَةٍ مُونِقَةٍ قَدْ اَراني، فَاُثْني عَلَيْهِ حامِداً، وَاَذْكُرُهُ مُسَبِّحاً.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَلْحَمْدُ للهِ الَّذي لا يُهْتَكُ حِجابُهُ، وَلا يُغْلَقُ بابُهُ، وَلا يُرَدُّ سائِلُهُ، وَلا يُخَيَّبُ آمِلُهُ، اَلْحَمْدُ للهِ الَّذي يُؤْمِنُ الْخائِفينَ، وَيُنَجِّي الصّالِحينَ، وَيَرْفَعُ&nbsp;الْمُسْتَضْعَفينَ، وَيَضَعُ الْمُسْتَكْبِرينَ،ويُهْلِكُ مُلُوكاً وَيَسْتَخْلِفُ آخَرينِ، وَالْحَمْدُ للهِ قاِصمِ الجَّبارينَ، مُبيرِ الظّالِمينَ، مُدْرِكِ الْهارِبينَ، نَكالِ الظّالِمينَ صَريخِ الْمُسْتَصْرِخينَ، مَوْضِعِ حاجاتِ الطّالِبينَ، مُعْتَمَدِ الْمُؤْمِنينَ، اَلْحَمْدُ للهِ الَّذي مِنْ خَشْيَتِهِ تَرْعَدُ السَّماءُ وَسُكّانُها، وَتَرْجُفُ الأَرْضُ وَعُمّارُها، وَتَمُوجُ الْبِحارُ وَمَنْ يَسْبَحُ في غَمَراتِها، اَلْحَمْدُ للهِ الَّذي هَدانا لِهذا وَما كُنّا لِنَهْتَدِيَ لَوْلا اَنْ هَدانَا اللّهُ، اَلْحَمْدُ للهِ الَّذي يَخْلُقُ، وَلَمْ يُخْلَقْ وَيَرْزُقُ، وَلا يُرْزَقُ وَيُطْعِمُ، وَلا يُطْعَمُ وَيُميتُ الأَحياءَ وَيُحْيِي الْمَوْتى وَهُوَ حَيٌّ لا يَمُوتُ، بِيَدِهِ الْخَيْرُ وَهُوَ عَلى كُلِّ شَيْءٍ قَديرٌ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ&nbsp; صَلِّ عَلى مُحَمَّدٍ عَبْدِكَ وَرَسُولِكَ، وَاَمينِكَ، وَصَفِيِّكَ، وَحَبيبِكَ، وَخِيَرَتِكَ مَنْ خَلْقِكَ، وَحافِظِ سِرِّكَ، وَمُبَلِّغِ رِسالاتِكَ، اَفْضَلَ وَاَحْسَنَ، وَاَجْمَلَ وَاَكْمَلَ، وَاَزْكى وَاَنْمى، وَاَطْيَبَ وَاَطْهَرَ، وَاَسْنى وَاَكْثَرَ ما صَلَّيْتَ وَبارَكْتَ وَتَرَحَّمْتَ، وَتَحَنَّنْتَ وَسَلَّمْتَ عَلى اَحَدٍ مِن عِبادِكَ وَاَنْبِيائِكَ وَرُسُلِكَ، وَصِفْوَتِكَ وَاَهْلِ الْكَرامَةِ عَلَيْكَ مِن خَلْقِكَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ وَصَلِّ عَلى عَليٍّ اَميرِ الْمُؤْمِنينَ، وَوَصِيِّ رَسُولِ رَبِّ الْعالَمينَ، عَبْدِكَ وَوَليِّكَ، وَاَخي رَسُولِكَ، وَحُجَّتِكَ عَلى خَلْقِكَ، وَآيَتِكَ الْكُبْرى، وَالنَّبأِ الْعَظيمِ، وَصَلِّ&nbsp; عَلَى الصِّدّيقَةِ الطّاهِرَةِ فاطِمَةَ الْزَّهْراءِ سَيِّدَةِ نِساءِ الْعالَمينَ، وَصَلِّ عَلى سِبْطَيِ الرَّحْمَةِ وَاِمامَيِ الْهُدى، الْحَسَنِ وَالْحُسَيْنِ سَيِّدَيْ شَبابِ اَهْلِ الْجَّنَةِ، وَصَلِّ عَلى اَئِمَّةِ الْمُسْلِمينَ، عَلِيِّ بْنِ الْحُسَيْنِ، وَمُحَمَّدِ ابْنِ عَلِيٍّ، وَجَعْفَرِ بْنِ مُحَمَّد، وَمُوسَى بْنِ جَعْفَرٍ، وَعَلِيِّ بْنِ مُوسى، وَمُحَمَّدِ بْنِ عَلِيٍّ، وَعَلِيِّ بْنِ مُحَمَّدٍ، وَالْحَسَنِ بْنِ عَلِيٍّ، وَالْخَلَفِ الْهادي الْمَهْدِيِّ، حُجَجِكَ عَلى عِبادِكَ، وَاُمَنائِكَ في بِلادِكَ صَلاَةً كَثيرَةً دائِمَةً.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ&nbsp; وَصَلِّ عَلى وَلِىِّ اَمْرِكَ الْقائِمِ الْمُؤَمَّلِ، وَالْعَدْلِ الْمُنْتَظَرِ، وَحُفَّهُ بِمَلائِكَتِكَ الْمُقَرَّبينَ، وَاَيِّدْهُ بِرُوحِ الْقُدُسِ يا رَبَّ الْعالَمينَ، اَللّـهُمَّ اجْعَلْهُ الدّاعِيَ اِلى كِتابِكَ، وَالْقائِمَ بِدينِكَ، اِسْتَخْلِفْهُ في الأَرْضِ كَما اسْتَخْلَفْتَ الَّذينَ مِنْ قَبْلِهِ، مَكِّنْ لَهُ دينَهُ الَّذي ارْتَضَيْتَهُ لَهُ، اَبْدِلْهُ مِنْ بَعْدِ خَوْفِهِ اَمْناً يَعْبُدُكَ لا يُشْرِكُ بِكَ شَيْئاً، اَللّـهُمَّ اَعِزَّهُ وَاَعْزِزْ بِهِ، وَانْصُرْهُ وَانْتَصِرْ بِهِ، وَانْصُرْهُ نَصْراً عَزيزاً، وَاْفتَحْ لَهُ فَتْحاً يَسيراً، وَاجْعَلْ لَهُ مِنْ لَدُنْكَ سُلْطاناً نَصيراً.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اَظْهِرْ بِهِ دينَكَ، وَسُنَّةَ نَبِيِّكَ، حَتّى لا يَسْتَخْفِيَ بِشَىْءٍ مِنَ&nbsp;الْحَقِّ، مَخافَةَ اَحَدٍ مِنَ الْخَلْقِ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنّا نَرْغَبُ اِلَيْكَ في دَوْلَةٍ كَريمَةٍ تُعِزُّ بِهَا الاِسْلامَ وَاَهْلَهُ، وَتُذِلُّ بِهَا النِّفاقَ وَاَهْلَهُ، وَتَجْعَلُنا فيها مِنَ&nbsp;الدُّعاةِ اِلى طاعَتِكَ، وَالْقادَةِ اِلى سَبيلِكَ، وَتَرْزُقُنا بِها كَرامَةَ الدُّنْيا وَالآخِرَةِ، اَللّـهُمَّ&nbsp; ما عَرَّفْتَنا مِن الْحَقِّ فَحَمِّلْناهُ، وَما قَصُرْنا عَنْهُ فَبَلِّغْناهُ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ الْمُمْ بِهِ شَعَثَنا، وَاشْعَبْ بِهِ صَدْعَنا، وَارْتُقْ بِهِ فَتْقَنا، وَكَثِّرْ بِهِ قِلَّتَنا، وَاَعْزِزْ بِهِ ذِلَّتَنا، وَاَغْنِ بِهِ عائِلَنا، وَاَقْضِ بِهِ عَنْ مَغْرَمِنا، وَاجْبُرْ بِهِ فَقْرَنا، وَسُدَّ بِهِ خَلَّتَنا، وَيَسِّرْ بِهِ عُسْرَنا، وَبَيِّضْ بِهِ وُجُوهَنا، وَفُكَّ بِهِ اَسْرَنا، وَاَنْجِحْ بِهِ طَلِبَتَنا، وَاَنْجِزْ بِهِ مَواعيدَنا، وَاسْتَجِبْ بِهِ دَعْوَتَنا، وَاَعْطِنا بِهِ سُؤْلَنا، وَبَلِّغْنا بِهِ مِنَ الدُّنْيا وَالآخِرَةِ آمالَنا، وَاَعْطِنا بِهِ فَوْقَ رَغْبَتِنا، يا خَيْرَ الْمَسْؤولينَ وَاَوْسَعَ الْمُعْطينَ، اِشْفِ بِهِ صُدُورَنا، وَاَذْهِبْ بِهِ غَيْظَ قُلُوبِنا، وَاهْدِنا بِهِ لِمَا اخْتُلِفَ فيهِ مِنَ الْحَقِّ بِإِذْنِكَ، اِنَّكَ تَهْدي مَنْ تَشاءُ اِلى صِراطٍ مُسْتَقيمٍ، وَانْصُرْنا بِهِ عَلى عَدُوِّكَ وَعَدُوِّنا اِلـٰهَ الْحَقِّ آمينَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنّا نَشْكُو اِلَيْكَ فَقْدَ نَبِيِّنا صَلَواتُكَ عَلَيْهِ وَآلِهِ، وَغَيْبَةَ وَلِيِّنا، وَكَثْرَةَ عَدُوِّنا، وَقِلَّةَ عَدَدِنا، وَشِدّةَ الْفِتَنِ بِنا، وَتَظاهُرَ الزَّمانِ عَلَيْنا، فَصَلِّ عَلى مُحَمَّدٍ وَآلِهِ، وَاَعِنّا عَلى ذلِكَ بِفَتْح مِنْكَ تُعَجِّلُهُ، وَبِضُرٍّ تَكْشِفُهُ، وَنَصْرٍ تُعِزُّهُ وَسُلْطانِ حَقٍّ تُظْهِرُهُ، وَرَحْمَةٍ مِنْكَ تَجَلِّلُناها وَعافِيَةٍ مِنْكَ تُلْبِسُناها، بِرَحْمَتِكَ يا اَرْحَمَ الرّاحِمينَ .</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım! hamd ile seni sena etmeye başlıyorum; sen kendi l&uuml;tfunla doğru olanı yapmaya muvaffak kılansın. Senin, af ve rahmette, rahmet edenlerin en merhametlisi, ceza ve intikamda cezalandıranların en şiddetlisi, ululukta g&uuml;&ccedil;l&uuml;lerin en b&uuml;y&uuml;ğ&uuml; olduğuna yakin ettim. Allah&#39;ım! Sana dua etme ve senden bir şey dileme hususunda bana izin verdin; &ouml;yleyse ey işiten, ey Rahim, &ccedil;ağrıma icabet et; ey bağışlayan, s&uuml;r&ccedil;mele-rimi bağışla.</em></p>\r\n\r\n<p>\r\n	<em>Ey Rabbim! Nice gamları giderdin, nice zorlukları yok ettin; nice s&uuml;r&ccedil;meleri affettin; nice rahmetler yaydın ve nice bel&acirc; halkasını kırdın. Hamd Allah&#39;a ki, eş ve oğul edinmemiştir; saltanatta ortağı yoktur; kim-seyi acze d&uuml;şt&uuml;ğ&uuml; i&ccedil;in dost edinmemiştir ve O pek y&uuml;cedir. B&uuml;t&uuml;n nimetleri i&ccedil;in t&uuml;m &ouml;vg&uuml;lerle hamd olsun Allah&#39;a. Hamd o Allah&#39;a ki, salta-natında zıddı, işlerinde O&#39;na karşı koyan yoktur. Hamd, yaratıklarında ortağı, azametinde bir benzeri olmayan Allah&#39;a olsun. Hamd, emri mah-l&ucirc;kat arasında apa&ccedil;ık, &ouml;vg&uuml;s&uuml; aşik&acirc;r, kerametiyle izzeti belli, eli bağışa a&ccedil;ık, rahmet hazineleri eksilmez, &ccedil;ok bağışı, (O&#39;ndan bir şey eksiltmeyip) sadece c&ouml;mertlik ve kerametini artıran Allah&#39;a olsun. O &ccedil;ok izzetli ve &ccedil;ok bağışlayandır.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Allah&#39;ım! İhtiyacım fazla olmasına rağmen &ccedil;ok kerem ve merhame-tinden azını istiyorum; benim bu az merhamete ihtiyacım &ccedil;oktur ve sen ezelden beri ondan m&uuml;stağnisin. O, merhametinle ihtiyacımı karşılaman benim yanımda b&uuml;y&uuml;kt&uuml;r; oysa o sana &ccedil;ok kolaydır.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! G&uuml;nahımı affetmen, hatamdan ge&ccedil;men, yaptığım zulm&uuml; bağışlaman, k&ouml;t&uuml; amelimi &ouml;rtmen, bilerek veya bilmeyerek işlediğim &ccedil;ok su&ccedil;lara karşı hilimli davranman, l&acirc;yık olmadığım şeyleri senden istemeğe meyillendirdi beni. Sen ki, rahmetinden dolayı beni rızıklandırdın, kudre-tini bana g&ouml;sterdin, &ccedil;ağrıma icabet ettiğini bana bildirdin; bundan dolayı g&uuml;venle seni &ccedil;ağırıyorum, korkmadan ve &ccedil;ekinmeden samimiyet ve &uuml;nsi-yetle senden istekte bulunuyorum, her zaman isteğimi sana a&ccedil;ıyorum. İstediğim şeyleri geciktirdiğin takdirde, cahillikle darılıyorum. Oysa işlerin sonunu bildiğinden dolayı onları geciktirmen, benim i&ccedil;in şayet daha hayırlıdır. O h&acirc;lde, hakir olan şu kula, senden daha sabırlı ve kerim bir Mevl&acirc; g&ouml;remiyorum. Ey Rabbim! Sen beni &ccedil;ağırıyorsun, bense Sen&#39;den y&uuml;z &ccedil;eviriyorum; Sen bana muhabbet ediyorsun ben ise San&#39;a buğz ve inat ediyorum. Sen kendini bana sevdirmek istiyorsun, ben ise kabul etmiyorum; sanki benim San&#39;a bir &uuml;st&uuml;nl&uuml;ğ&uuml;m vardır; bu nank&ouml;rl&uuml;ğ&uuml;m, l&uuml;tuf ve kereminden olan rahmet ve ihsanını benden alıkoymuyor. &Ouml;yleyse cahil kuluna rahmet et; fazl ve ihsanınla bana bağışta bulun; ş&uuml;phesiz Sen &ccedil;ok bağışlayan ve kerimsin.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Hamd Allah&#39;a ki, evrenin sahibi, gemiyi y&uuml;r&uuml;ten, r&uuml;zg&acirc;rları estiren, sabahı karanlıktan yarıp &ccedil;ıkaran, din g&uuml;n&uuml;n&uuml;n (Kıyamet g&uuml;n&uuml;n&uuml;n) h&acirc;kimi ve &acirc;lemlerin Rabbidir. Bilmesine rağmen yumuşaklığı; kudretiyle birlikte affı; gazabıyla birlikte b&uuml;y&uuml;k sabrı olan Allah&#39;a hamd olsun; oysaki O istediği her şeye kadirdir. Hamd yaratan, rızkı veren, sabahı karanlıktan yarıp &ccedil;ıkaran, celal ve ikram, fazl ve ihsan sahibi olan Allah&#39;adır; O, &ouml;yle-sine uzaktır ki, kimse O&#39;nu g&ouml;remez; &ouml;ylesine de yakındır ki, fısıltılara şa-hit olur; O, pek y&uuml;ce ve uludur.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Hamd Allah&#39;a ki, O&#39;na denk olan, karşı koyan, O&#39;na benzeyen ve O&#39;na yardım eden birisi yoktur; izzetiyle izzetlileri mağlup etmiştir; aza-metliler O&#39;nun azameti karşısında boyun eğmiştir; O kudretiyle istediğine yetişmiştir. Hamd Allah&#39;a ki, O&#39;nu &ccedil;ağırdığımda icabet eder; O&#39;na isyan ettiğimde ayıplarımı &ouml;rter; (verdiği nimetlere karşılık) O&#39;na ş&uuml;krede-mediğim halde bana b&uuml;y&uuml;k nimetler bağışlar. Bana nice değerli nimetler bağışlamıştır; nice korkun&ccedil; bel&acirc;lardan beni korumuştur, nice sevindirici olaylarla beni karşılaştırmıştır; O&#39;na hamd ediyor ve tesbih ederek O&#39;nu anıyorum.</em></p>\r\n\r\n<p>\r\n	<em>Hamd Allah&#39;a ki, O&#39;nun perdesi yırtılmaz; (l&uuml;tuf) kapısı kapanmaz; O&#39;ndan bir şey dileyen reddedilmez; O&#39;na &uuml;mit eden &uuml;mitsiz bırakılmaz. Hamd Allah&#39;a ki, korkanlara g&uuml;ven bağışlar; salihleri kurtarır; mustaz-&#39;afları y&uuml;celtir ve m&uuml;stekbirleri zelil kılar; nice padişahları hel&acirc;k eder ve diğerlerini onların yerine ge&ccedil;irir. Hamd Allah&#39;a ki, zorbaların (belini) kırar; zalimleri yok eder; ka&ccedil;anları yakalar; zalimleri cezalandırır; imdat dileyen-lerin imdadına yetişir; muhta&ccedil;ların mercisi ve m&uuml;minlerin g&uuml;vencesidir. Hamd Allah&#39;a ki, O&#39;nun korkusundan g&ouml;k ve sakinleri titrer; yer ve ehli korkar; deniz ve derinliklerinde y&uuml;zmekte olanlar &ccedil;alkalanır. Bizi bu dereceye erdiren Allah&#39;a hamd olsun. Eğer Allah bize yol g&ouml;stermeseydi, biz kendiliğimizden bu dereceye eremezdik. Hamd Allah&#39;a ki, yaratır, yaratılmamıştır, rızk verir rızıklandırılmamıştır; yedirir, yedirilmemiştir; dirileri &ouml;ld&uuml;r&uuml;r, &ouml;l&uuml;leri diriltir; kendisi her zaman diridir; hayır O&#39;nun elindedir; O her şeye kadirdir.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Allah&#39;ım! Kulun, resul&uuml;n, eminin, yaratıklar arasından se&ccedil;tiğin, dost ve habibin olan, sırrını koruyan ve risaletini ulaştıran Muhammed&#39;e sal&acirc;t ve sel&acirc;m eyle. &Ouml;yle bir sal&acirc;t ve sel&acirc;m ki kullarına, peygamberlerine, el&ccedil;ilerine, derg&acirc;hına yakın olanlara, yaratıklarından sana keramet ehli olanlara g&ouml;nderdiğin sal&acirc;t ve sel&acirc;mdan daha &uuml;st&uuml;n, daha g&uuml;zel, daha iyi, daha k&acirc;mil, daha temiz, daha artan, daha g&uuml;zel kokulu, daha parlak ve daha &ccedil;ok olsun.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! M&uuml;minlerin emiri, &acirc;lemlerin Rabbinin el&ccedil;isinin v&acirc;risi, kulun, velin ve resul&uuml;n&uuml;n kardeşi, yaratıklarına h&uuml;ccetin, b&uuml;y&uuml;k nişanen ve (yaratılış &acirc;leminin) b&uuml;y&uuml;k haberi olan Ali&#39;ye sal&acirc; eyle. D&uuml;nya kadınlarının efendisi, Sıdd&icirc;ka ve T&acirc;hir&acirc; olan F&acirc;tıma&#39;ya sal&acirc;t eyle. Rahmet peygam-berinin iki torunu, iki hidayet imamı ve cennet gen&ccedil;lerinin efendileri olan Hasan ve H&uuml;seyin&#39;e sal&acirc;t eyle. M&uuml;sl&uuml;manların imamları, Sen&#39;in kullarına olan h&uuml;ccetlerine, beldelerindeki eminlerin Ali b. H&uuml;seyin, Muhammed b. Ali, Cafer b. Muhammed, Musa b. Cafer, Ali b. Musa, Muhammed b. Ali, Ali b. Muhammed, Hasan b. Ali ve onun halefi olan hidayet bulmuş hidayet&ccedil;i imama (Mehdi&#39;ye) &ccedil;ok ve s&uuml;rekli sal&acirc;t eyle.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Arzu edilen Kaim ve beklenilen adalet (vesilesi) olan veliyy-i emrine sal&acirc;t eyle; onu derg&acirc;hına yakın olan meleklerle kuşat, Ruhu&#39;l-Kud&uuml;s&#39;le teyit et, ey &acirc;lemlerin Rabbi olan Allah! Allah&#39;ım! Onu kitabına davet&ccedil;i ve dinini ayakta tutan kıl; ondan &ouml;ncekileri halife kıldığın gibi onu da yery&uuml;z&uuml;nde halifen kıl; onun i&ccedil;in razı olduğun dinini (korumayı) m&uuml;mk&uuml;n kıl; korkusunu g&uuml;vene d&ouml;n&uuml;şt&uuml;r; t&acirc; ki San&#39;a ibadet etsin, hi&ccedil;bir şeyi San&#39;a şirk koşmasın. Allah&#39;ım! Onu aziz kıl ve onunla bize izzet ver; ona yardım et ve onun vesilesiyle bize yardımda bulun; ona izzetli bir zafer bağışla ve kolay bir genişlik ona a&ccedil;; kendi katından ona bir g&uuml;&ccedil; ve kudret ver.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Allah&#39;ım! Onun vesilesiyle dinini ve Peygamber&#39;inin s&uuml;nnetini aşik&acirc;r et; &ouml;yle ki hak ve hakikatten hi&ccedil;bir şey, yaratıkların korkusundan dolayı insanlara gizli kalmasın.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Biz Sen&#39;den İsl&acirc;m ve ehline izzet bağışlayacağın; nifak ve ehlini zelil edeceğin onurlu bir devletin tahakkuk bulmasını istiyoruz. &Ouml;yle bir devlet ki, bizi o devlette, itaatine davet edenlerden ve hidayet yolunun &ouml;nc&uuml;lerinden kılasın; onun vesilesiyle d&uuml;nya ve ahiret kerametini bize ihsan edesin. Allah&#39;ım! Hak olan şeylerden bize tanıttığını taşımaya mu-vaffak et; eksiğimiz olan (tanımadığımız) şeye de bizi ulaştır (bizi ondan haberdar kıl).</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Onun (Hz. Mehdi&#39;nin) vesilesiyle dağınıklığımızı topla, ayrılığımızı birleştir; a&ccedil;ığımızı kapat; azlığımızı &ccedil;oğalt, zilletimizi izzete d&ouml;n&uuml;şt&uuml;r; muhta&ccedil; olanımızı onunla m&uuml;stağni kıl; borcumuzu eda et; fakirlik ve ihtiyacımızı gider; zorluğumuzu kolaylaştır, y&uuml;zlerimizi ak eyle; esirlerimizi esaret zincirinden kurtar; isteklerimizi karşıla; (zuhuru i&ccedil;in) bize verdiğin s&ouml;z&uuml; yerine getir; dualarımızı kabul eyle, istediğimiz şeyleri bize inayet eyle; bizi d&uuml;nya ve ahiret arzularımıza ulaştır ve istediğimizden daha fazla bize bağışta bulun. Ey istenilen ve bağışta bulunanların en hayırlısı! Onun vesilesiyle g&ouml;ğ&uuml;slerimize şifa ver; kalplerimizin &ouml;fkesini gider; b&uuml;t&uuml;n ihtilaflara rağmen bizi hakka hidayet et; ş&uuml;phesiz Sen, istediğini doğru yola hidayet edersin. Yine onun vesilesiyle d&uuml;şmanına ve d&uuml;şmanımıza karşı bize yardımda bulun, ey hak olan Allah! İl&acirc;h&icirc; &acirc;min.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Peygamber&#39;imizin (Sen&#39;in sal&acirc;t ve sel&acirc;mın ona ve Ehlibeyt&#39;ine olsun) yanımızda olmamasından, İmam&#39;ımızın gaybetinden, d&uuml;şmanımızın &ccedil;ok ve sayımızın azlığından, fitnelerin bize olan şiddetin-den ve zamanın şartlarının bizi g&uuml;&ccedil;s&uuml;z d&uuml;ş&uuml;rmesinden Sana şik&acirc;yet ediyoruz. Muhammed ve Ehlibeyt&#39;ine sal&acirc;t eyle; katından olan acil bir zaferle, zorlukları gidermenle, g&uuml;&ccedil;l&uuml; bir yardımınla, aşik&acirc;r kıldığın hak bir saltanatla, bizleri kapsayan geniş bir rahmetinle, bizleri &ouml;rten bir afiyetle bize yardımda bulun; rahmetin hakkına ey merhametlilerin en merha-metlisi!&quot;</em></p>\r\n\r\n<p>\r\n	12- Yine her gece şu duanın okunması m&uuml;stehaptır:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ بِرَحْمَتِكَ فِي الصّالِحينَ فَاَدْخِلْنا، وَفي عِلِّيّينَ فَارْفَعْنا، وِبَكَأسٍ مِنْ مَعينٍ مِنْ عَيْنٍ سَلْسَبيلٍ فاسْقِنا، وَمِنَ الْحُورِ الْعينِ بِرَحْمَتِكَ فَزَوِّجْنا، وَمِنَ الْوِلْدانِ الُْمخَلَّدينَ كَاَنَّهُمْ لُؤْلُؤٌ مَكْنُونٌ فَاَخْدِمْنا، وَمِنْ ثِمارِ الْجَنَّةِ وَلُحُومِ الطَّيْرِ فَاَطْعِمْنا، وِمِنْ ثِيابِ السُّنْدُسِ وَالْحَريرِ وَالاِسْتَبْرَقِ فَاَلْبِسْنا، وَلَيْلَةَ الْقَدْرِ وَحَجَّ بَيْتِكَ الْحرامِ، وَقَتْلاً في سَبيلِكَ فَوفِّقْ لَنا، وَصالِحَ الدُّعاءِ وَالْمَسْأَلةِ فاسْتَجِبْ لَنا، وَاِذا جَمَعْتَ الاَوَّلينَ وَالآخِرينَ يَوْمَ الْقِيامَةِ فاَرْحَمْنا وَبَراءَةً مِنَ النّارِ فَاكْتُبْ لَنا، وَفي جَهَنَّمَ فَلا تَغُلَّنا، وَفي عَذابِكَ وَهَوانِكَ فَلا تَبْتَلِنا، وَمِنَ الزَّقُّومِ وَالضَّريعِ فَلا تُطْعِمْنا، وَمَعَ الشَّياطينِ فَلا تَجْعَلْنَا، وَفِي النّارِ عَلى وُجُوهِنا فَلا تَكْبُبْنا، وَمِنْ ثِيابِ النّارِ وَسَرابيلِ الْقَطِرانِ فَلا تُلْبِسْنا، وَمِنْ كُلِّ سُوء يا لا اِلـٰهَ إلاّ اَنْتَ بِحَقِّ لا اِلـٰهَ إلاّ اَنْتَ فَنَجِّنا.</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım! Rahmetin h&uuml;rmetine, bizi salih kulların arasına kat. Bizi İlliyy&icirc;n makamına y&uuml;celt. Selseb&icirc;l pınarı kaynağından (doldurulmuş) kadehlerle susuzluğumuzu gider. Rahmetin h&uuml;rmetine bizi hurilerle evlendir. (Gen&ccedil;lik ve din&ccedil;likleri) ebedi kılınmış (her biri) sedefte saklı bir inci gibi olan tertemiz, pırıl pırıl hizmet&ccedil;i civanları bizim hizmetimize ver. Bizi cennet meyveleri ve kuş etleriyle rızıklandır. Bize hafif ipek ve ağır işlenmiş atlastan elbiseler giydir. Bizi Kadir Gecesi&#39;ni idrak etmeye, Beytullahi&#39;l-Haram&#39;ı ziyaret etmeye ve senin yolunda şehit olmaya muvaffak kıl. Hakkımızda hayır dua ve yakarışı kabul et. Kıyamet g&uuml;n&uuml;nde ilk insanlarla sonrakileri bir araya topladığında bize merhamet et. Bizim hakkımızda ateşten kurtuluşu yaz. Bizi cehennemde zincirleme. Bizi azap ve al&ccedil;aklığa d&uuml;ş&uuml;rme. Bize Zakkum ve cehennemin acı bitkisini yedirme. Bizi şeytanlarla bir araya toplama. Bizi y&uuml;z&uuml;st&uuml; ateşe atma. Bize ateş ve katrandan elbise giydirme; ey kendisinden başka il&acirc;h olmayan! Senden başka bir il&acirc;h olmayışı hakkına, bizi b&uuml;t&uuml;n k&ouml;t&uuml;l&uuml;kler-den kurtar.&quot;</em></p>\r\n\r\n<p>\r\n	13- Şu duanın da okunması İmam Cafer Sadık&#39;tan (a.s) rivayet edilmiştir:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنّي اَسْأَلُكَ اَنْ تَجْعَلَ فيـما تَقْضي وَتُقَدِّرُ مِنَ الاَمْرِ الَْمحْتُومِ فِي الاَمْرِ الْحَكيمِ، مِنَ الْقَضاءِ الَّذي لا يُرَدُّ وَلا يُبَدَّلُ اَنْ تَكْتُبَني مِنْ حُجّاجِ بَيْتِكَ الْحَرامِ، الْمَبْرُورِ حَجُّهُمْ، الْمَشْكُورِ سَعْيُهُمْ ،الْمَغْفُورِ ذُنُوبُهُمْ، اَلْمُكَفَّرِ عَنْ سَيِّئاتِهِمْ، وَأنْ تَجْعَلَ فيـما تَقْضي وَتُقَدِّرُ، اَنْ تُطيلَ عُمْري في خَيْرٍ وَعافِيَةٍ، وَتُوَسِّعَ في رِزْقي، َوَتَجْعَلَني مِمَّنْ تَنْتصِرُ بِهِ لِدينِكَ وَلا تَسْتَبْدِلْ بي غَيْري.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım! Senden kesin olarak h&uuml;kme bağladığın ve takdir ettiğin hikmetli, d&ouml;n&uuml;ş&uuml; ve değişimi olmayan şeyler arasında beni de hacları beğenilir, &ccedil;abaları m&uuml;k&acirc;fatlandırılır, g&uuml;nahları bağışlanır ve k&ouml;t&uuml;l&uuml;kleri affedilir olan Beytullahi&#39;l-Har&acirc;m&#39;ın hacılarından yazmanı diliyorum. Yine benim i&ccedil;in hayır ve sıhhatle ge&ccedil;ecek uzun bir &ouml;m&uuml;r ve geniş bir rızk takdir buyurmanı niyaz ediyorum. Beni dinine yardım eden kimselerden kıl; bu konuda başkasını bana tercih etme.&quot;</em></p>\r\n\r\n<p>\r\n	14- &quot;Enis&uuml;&#39;s-S&acirc;lihin&quot; kitabında ramazan ayının her gecesinde ş&ouml;yle dua edilmesi rivayet edilmiştir:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَعُوذُ بِجَلالِ وَجْهِكَ الْكَريمِ اَنْ يَنْقَضِيَ عَنّي شَهْرُ رَمَضانَ، اَوْ يَطْلُعَ الْفَجْرُ مِنْ لَيْلَتي هذِهِ، وَلَكَ قِبَلي تَبِعَةٌ اَوْ ذَنْبٌ تُعَذِّبُني عَلَيْهِ.</h6>\r\n\r\n<p>\r\n	<em>&quot;(Allah&#39;ım!) Ramazan ayı ge&ccedil;er veya bu gecem sabah olur da &uuml;zerimde sana karşı bir su&ccedil;um veya beni karşılığında azap edeceğin bir g&uuml;nah kalırsa, bundan Kerim Vech&#39;inin y&uuml;celiğine sığınırım.&quot;</em></p>\r\n\r\n<p>\r\n	15- Merhum Kef&#39;em&icirc;, Seyyid İbn Baki&#39;den ş&ouml;yle nakletmektedir: &quot;Kim ramazan ayının her gecesinde iki rek&acirc;t namaz kılarak, her rek&acirc;tta F&acirc;tiha Suresi&#39;ni ve İhl&acirc;s Suresi&#39;ni &uuml;&ccedil; defa okur, sel&acirc;m verdikten sonra da şu zikri okur:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	سُبْحانَ مَنْ هُوَ حَفيظٌ لا يَغْفُل، سُبحانَ مَنْ هُوَ رَحيمٌ لا يَعْجَلُ، سُبْحانَ مَنْ هُوَ قا ئِمٌ لا يَسْهُو، سُبْحانَ مَنْ هُوَ دائِمٌ لا يَلْهُو،</h6>\r\n\r\n<p>\r\n	<em>&quot;M&uuml;nezzehtir gaflet etmeyen asıl koruyucu. M&uuml;nezzehtir (kullarına ceza vermede) acele etmeyen merhametli. M&uuml;nezzehtir her zaman kaim ve sabit olan ve (hi&ccedil;bir zaman kullarını) unutmayan. M&uuml;nezzehtir ebedi ve boş şeylerden uzak olan (Rab).&quot;</em></p>\r\n\r\n<p>\r\n	Sonra da yedi defa tesbihat-ı erbaayı okuyup ardından şu zikri s&ouml;yler:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	سُبْحَانَكَ سُبْحَانَكَ سُبْحَانَكَ، يَا عَظيمُ اغْفِرْ لِيَ الذَّنْبَ الْعَظيمَ<span dir=\"LTR\">.</span></h6>\r\n\r\n<p>\r\n	<em>&quot;Her eksiklikten m&uuml;nezzehsin sen. Her eksiklikten m&uuml;nezzehsin sen. Her eksiklikten m&uuml;nezzehsin sen. Ey azametli ve y&uuml;ce (Allah)! Be-nim b&uuml;y&uuml;k g&uuml;nahımı bağışla.&quot;</em></p>\r\n\r\n<p>\r\n	Ve bil&acirc;hare Resulullah&#39;a (s.a.a) ve Ehlibeyt&#39;ine on defa salav&acirc;t getirirse, Allah g&uuml;nahlarını bağışlar...&quot;</p>\r\n\r\n<p>\r\n	16- Hadis-i şerifte ş&ouml;yle buyrulmaktadır:</p>\r\n\r\n<p>\r\n	<em>&quot;Ramazan ayının her gecesinde Fetih Suresi&#39;ni s&uuml;nnet bir namazda okuyan kimse, o yıl korunmuş olur.&quot;</em></p>\r\n\r\n<p>\r\n	17- Ramazan ayı gecelerinin bir ameli de gecelere b&ouml;l&uuml;nerek kılınan bin rek&acirc;tlık namazdır. Fıkıh ve dua kitaplarında bu namaz, geniş&ccedil;e zikredilmiştir. Namazın kılınış şeklinde ise ihtil&acirc;f vardır. İbn Eb&icirc; Kurra&#39;nın İmam Muhammed Tak&icirc;&#39;den (a.s) naklettiği ve Şeyh M&uuml;fid&#39;in ve ulemanın &ccedil;oğunun kabul ettiği kılınış şekli ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	İlk yirmi g&uuml;nde her gece yirmi rek&acirc;t olmak &uuml;zere sekiz rek&acirc;tı akşam namazından sonra, on iki rek&acirc;tı ise yatsı namazından sonra ikişer ikişer kılınır. Son on g&uuml;nde ise her gece otuz rek&acirc;t olmak &uuml;zere yine sekiz rek&acirc;tı akşam namazından sonra, geri kalanı ise yatsı namazından sonra kılınır. B&ouml;ylece yedi y&uuml;z rek&acirc;tı kılınmış olur. Geri kalan &uuml;&ccedil; y&uuml;z rek&acirc;tı ise Kadir gecelerinde (on dokuz, yirmi bir ve yirmi &uuml;&ccedil;&uuml;nc&uuml; geceler) her gece y&uuml;z rek&acirc;t olmak &uuml;zere kılınır.</p>\r\n\r\n<p>\r\n	18- Ramazan ayında s&uuml;nnet namazlardan sonra şu duanın okun-ması rivayet edilmiştir:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اجْعَلْ فيـما تَقْضي وَتُقَدِّرُ مِنَ الأَمْرِ الَْمحْتُومِ، وَفيـما تَفْرُقُ مِنَ الاَمْرِ الْحَكيمِ، في لَيْلَةِ الْقَدْرِ، اَنْ تَجْعَلَني مِنْ حُجّاجِ بَيْتِكَ الْحَرامِ، الْمَبْرُورِ حَجُّهُمُ الْمَشْكُورِ سَعْيُهُمْ، الْمَغْفُورِ ذُنُوبُهُمُ، وَاَسْأَلُكَ اَنْ تُطيلَ عُمْري في طاعَتِكَ، وَتُوَسِّعَ لي في رِزْقي، يا اَرْحَمَ الرّاحِمينَ.</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım! Kadir Gecesi&#39;nde h&uuml;kmettiğin ve takdir buyurduğun kesin emirlerin ve belirlediğin hikmetli işlerin arasında beni de hacları dosdoğru olan, &ccedil;abaları m&uuml;k&acirc;fatlandırılan ve g&uuml;nahları bağışlanan Beytullahi&#39;l-Haram&#39;ın hacılarından kıl. Senden itaatin yolunda &ouml;mr&uuml;m&uuml; uzatmanı ve rızkımı genişletmeni diliyorum, ey merhametlilerin en merhametlisi!&quot;</em></p>\r\n\r\n<h2>\r\n	3- Ramazan Ayının Sahur Vakti Amelleri</h2>\r\n\r\n<p>\r\n	1- Az da olsa sahurda bir şeyler yemek m&uuml;stehaptır. Bir hadis-i şerifte ş&ouml;yle rivayet edilmiştir:</p>\r\n\r\n<p>\r\n	<em>&quot;Allah ve melekleri sahur vakitlerinde istiğfar eden ve sahur yeme-ği yiyen kimselere sal&acirc;vat getirirler.&quot;</em></p>\r\n\r\n<p>\r\n	2- Sahur ve iftar vakitlerinde Kadir Suresi&#39;ni okumak.</p>\r\n\r\n<p>\r\n	3- İmam Rıza&#39;dan (a.s) İmam B&acirc;kır&#39;ın (a.s) sahurlarda okuduğu rivayet edilen &quot;Seher Duası&quot; isimli şu değerli ve derin muhtevalı duayı okumak:</p>\r\n\r\n<h2>\r\n	SEHER DUASI</h2>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ بَهائِكَ بِاَبْهاهُ وَكُلُّ بَهائِكَ بَهِيٌّ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِبَهائِكَ كُلِّهِ، اَللّـهُمَّ&nbsp; اِنّي اَسْأَلُكَ مِنْ جَمالِكَ بِاَجْمَلِهِ وَكُلُّ جَمالِكَ جَميلٌ، اَللّـهُمَّ&nbsp; اِنّي اَسْأَلُكَ&nbsp; بِجَمالِكَ كُلِّهِ، اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ جَلالِكَ بِاَجَلِّهِ وَكُلُّ جَلالِكَ جَليلٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِجَلالِكَ كُلِّهِ، اَللّـهُمَّ اِنّي&nbsp;اَسْأَلُكَ مِنْ عَظَمَتِكَ بِاَعْظَمِها وَكُلُّ عَظَمَتِكَ عَظَيمَةٌ، اَللّـهُمَّ&nbsp; اِنّي اَسْأَلُكَ بِعَظَمَتِكَ كُلِّها، اَللّـهُمَّ اِنّي&nbsp;اَسَأَلُكَ مِنْ نُورِكَ بِاَنْوَرِهِ وَكُلُّ نُورِكَ نَيِّرٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِنُورِكَ كُلِّهِ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنّي اَسْأَلُكَ&nbsp; مِنْ رَحْمَتِكَ بِاَوْسَعِها وَكُلُّ رَحْمَتِكَ واسِعَةٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِرَحْمَتِكَ كُلِّها، اَللّـهُمَّ اِنّي&nbsp;اَسْأَلُكَ مِنْ كَلِماتِكَ بِاَتَمِّها وَكُلُّ كَلِماتِكَ تامَّةٌ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنّي اَسْأَلُكَ بِكَلِماتِكَ كُلِّهَا، اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ كَمالِكَ بِاَكْمَلِهِ وَكُلُّ كَمالِكَ كامِلٌ، اَللّـهُمَّ&nbsp; اِنّي اَسْأَلُكَ بِكَمالِكَ كُلِّهِ، اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ اَسمائِكَ بِاَكْبَرِها وَكُلُّ اَسْمائِكَ كَبيرَةٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ&nbsp; بِاَسْمائِكَ كُلِّها.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ عِزَّتِكَ باَعَزِّها وَكُلُّ عِزَّتِكَ عَزيزَةٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِعِزَّتِكَ كُلِّها، اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ مَشِيَّتِكَ بِاَمْضاها وَكُلُّ مَشِيَّتِكَ ماضِيَةٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِمَشِيَّتِكَ كُلِّها، اَللّـهُمَّ اِنّي&nbsp;اَسْأَلُكَ مِنْ قُدْرَتِكَ بِالْقُدْرَةِ الَّتي اسْتَطَلْتَ بِها عَلى كُلِّ شَيْء وَكُلُّ قُدْرَتِكَ مُسْتَطيلَةٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِقُدْرَتِكَ كُلِّها، اَللّـهُمَّ&nbsp; اِنّي اَسْأَلُكَ&nbsp; مِنْ عِلْمِكَ بِاَنْفَذِهِ وَكُلُّ عِلْمِكَ نافِذٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِعِلْمِكَ كُلِّهِ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ&nbsp; اِنّي اَسْأَلُكَ&nbsp; مِنْ قَوْلِكَ بِاَرْضاهُ وَكُلُّ قَوْلِكَ رَضِيٌّ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِقَوْلِكَ كُلِّهِ، اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ مَسائِلِكَ بِاَحَبِّها اِلَيْكَ وَكُلُّ مَسائِلِكَ اِلَيْكَ حَبيبَةٌ، اَللّـهُمَّ&nbsp; اِنّي اَسْأَلُكَ بِمَسائِلِكَ كُلِّها.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ&nbsp; اِنّي اَسْأَلُكَ مِنْ شَرَفِكَ بِاَشْرَفِهِ وَكُلُّ شَرَفِكَ شَريفٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِشَرَفِكَ كُلِّهِ، اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ سُلْطانِكَ بِاَدْوَمِهِ وَكُلُّ سُلطانِكَ دائِمٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِسُلْطانِكَ كُلِّهِ، اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ مُلْكِكَ بِاَفْخَرِهِ وَكُلُّ مُلْكِكَ فاخِرٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِمُلْكِكَ كُلِّهِ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ عُلُوِّكَ بِاَعْلاهُ وَكُلُّ عُلُوِّكَ عال، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِعُلُوِّكَ كُلِّهِ، اَللّـهُمَّ اِنّي اَسْأَلُكَ&nbsp; مِنْ مَنِّكَ بِاَقْدَمِهِ وَكُلُّ مَنِّكَ قَديمٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِمَنِّكَ كُلِّهِ، اَللّـهُمَّ&nbsp; اِنّي اَسْأَلُكَ مِنْ اياتِكَ بِاَكْرَمِها وَكُلُّ آياتِكَ كَريمَةٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِآياتِكَ كُلِّها، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِما اَنْتَ فيهِ مِنَ الشَّأنِ وَالْجَبَرُوتِ، وَاَسْأَلُكَ بِكُلِّ شَأنٍ وَحْدَهُ&nbsp;وجَبَرُوت وَحْدَها، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِما تُجيبُني بِهِ حينَ اَسْأَلُكَ فَاَجِبْني يا اَللهُ.</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım! Aydınlığının en aydın mertebesini vasıta kılarak sana el a&ccedil;ıyorum. Elbette senin aydınlığının b&uuml;t&uuml;n mertebeleri parlaktır. Allah&#39;ım! Aydınlığının b&uuml;t&uuml;n mertebeleri hakkına (hacetlerimi) senden diliyorum. Allah&#39;ım! Cemalinin en g&uuml;zel mertebesini vasıta kılarak sana el a&ccedil;ıyorum. Elbette senin cemalinin b&uuml;t&uuml;n mertebeleri g&uuml;zeldir. Allah&#39;ım! Cemalinin b&uuml;t&uuml;n mertebeleri hakkına (hacetlerimi) senden diliyorum. Allah&#39;ım! Celalinin en y&uuml;ce mertebesini vasıta kılarak sana el a&ccedil;ıyorum. Elbette senin celalinin b&uuml;t&uuml;n mertebeleri y&uuml;cedir. Celalinin b&uuml;t&uuml;n mertebeleri hakkına (hacetlerimi) senden diliyorum. Allah&#39;ım! Azametinin en b&uuml;y&uuml;k mertebesini vasıta kılarak sana el a&ccedil;ıyorum. Elbette senin azametinin b&uuml;t&uuml;n mertebeleri b&uuml;y&uuml;kt&uuml;r. Allah&#39;ım! Azametinin b&uuml;t&uuml;n mertebeleri hakkına (hacetlerimi) senden diliyorum. Allah&#39;ım! Nurunun en nurlu mertebesini vasıta kılarak sana el a&ccedil;ıyorum. Elbette senin nurunun b&uuml;t&uuml;n mertebeleri nurludur. Allah&#39;ım! Nurunun b&uuml;t&uuml;n mertebeleri hakkına (hacetlerimi) senden diliyorum.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Rahmetinin en geniş mertebesini vasıta kılarak sana el a&ccedil;ıyorum. Muhakkak senin rahmetinin b&uuml;t&uuml;n mertebeleri geniştir. Allah&#39;ım! Rahmetinin b&uuml;t&uuml;n mertebeleri hakkına (hacetlerimi) senden diliyorum. Allah&#39;ım! Kelimelerinin en m&uuml;kemmelini vasıta kılarak sana el a&ccedil;ıyorum. Elbette senin kelimelerinin hepsi m&uuml;kemmeldir.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! B&uuml;t&uuml;n kelimelerin hakkına (hacetlerimi) senden diliyorum. Allah&#39;ım! Kemalinin en k&acirc;mil mertebesini vasıta kılarak sana el a&ccedil;ıyorum. Elbette senin kemalinin b&uuml;t&uuml;n mertebeleri k&acirc;mildir. Allah&#39;ım! B&uuml;t&uuml;n kemal mertebelerinin hakkına (hacetlerimi) senden diliyorum. Allah&#39;ım! İsimle-inin en b&uuml;y&uuml;ğ&uuml;n&uuml; vasıta kılarak sana el a&ccedil;ıyorum. Elbette senin b&uuml;t&uuml;n isimlerin b&uuml;y&uuml;kt&uuml;r. Allah&#39;ım! B&uuml;t&uuml;n isimlerinin hakkına (hacetlerimi) sen-en diliyorum.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Allah&#39;ım! İzzetinin en y&uuml;ce mertebesini vasıta kılarak sana el a&ccedil;ı-orum. Elbette senin izzetinin b&uuml;t&uuml;n mertebeleri y&uuml;cedir. Allah&#39;ım! B&uuml;t&uuml;n izzet mertebelerin hakkına (hacetlerimi) senden diliyorum. Allah&#39;ım! Meşiyyetinin en etkili mertebesini vasıta kılarak sana el a&ccedil;ıyorum. Elbette senin meşiyyetinin b&uuml;t&uuml;n mertebeleri etkili ve kesindir. Allah&#39;ım! Meşiy-etinin b&uuml;t&uuml;n mertebeleri hakkına (hacetlerimi) senden diliyorum. Allah&#39;ım! Kudretinin her şeyi kuşatan mertebesini vasıta kılarak sana el a&ccedil;ıyorum. Elbette senin kudretinin b&uuml;t&uuml;n mertebeleri (her şeyi) kuşatıcıdır. Allah&#39;ım! Kudretinin b&uuml;t&uuml;n mertebeleri hakkına (hacetlerimi) senden diliyorum. Allah&#39;ım! İlminin en etkili mertebesini vasıta kılarak sana el a&ccedil;ıyorum. Elbette senin ilminin b&uuml;t&uuml;n mertebeleri etkilidir. Allah&#39;ım! İlminin b&uuml;t&uuml;n mertebeleri hakkına (hacetlerimi) senden diliyorum.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Allah&#39;ım! En beğenilmiş s&ouml;z&uuml;n&uuml; vasıta kılarak sana el a&ccedil;ıyorum. Elbette senin b&uuml;t&uuml;n s&ouml;zlerin beğenilmiş ve g&uuml;zeldir. Allah&#39;ım! B&uuml;t&uuml;n s&ouml;zlerin hakkına (hacetlerimi) senden diliyorum. Allah&#39;ım! Mes&#39;elelerinin en sevilenini vasıta kılarak sana el a&ccedil;ıyorum. Elbette senin b&uuml;t&uuml;n mes&#39;elelerin sevilendir. Allah&#39;ım! B&uuml;t&uuml;n mes&#39;elelerin hakkına (hacetlerimi) senden diliyorum.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Şerefinin en &uuml;st&uuml;n mertebesini vasıta kılarak sana el a&ccedil;ıyorum. Elbette senin şerefinin b&uuml;t&uuml;n mertebeleri şeriftir. Allah&#39;ım! Şerefinin b&uuml;t&uuml;n mertebeleri hakkına (hacetlerimi) senden diliyorum. Allah&#39;ım! En s&uuml;rekli saltanat ve h&acirc;kimiyetin hakkına sana el a&ccedil;ıyorum. Elbette senin saltanat ve h&acirc;kimiyetinin hepsi s&uuml;rekli ve ebedidir. Allah&#39;ım! H&acirc;kimiyet ve saltanatının hepsi hakkına (hacetlerimi) senden diliyorum. Allah&#39;ım! En muhteşem m&uuml;lk&uuml;n&uuml;n hakkına sana el a&ccedil;ıyorum. Elbette senin b&uuml;t&uuml;n m&uuml;lk&uuml;n muhteşemdir. Allah&#39;ım! B&uuml;t&uuml;n m&uuml;lk&uuml;n hakkına (hacetlerimi) senden diliyorum.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Ululuğunun en y&uuml;ce mertebesi hakkına sana el a&ccedil;ıyorum. Elbette senin ululuğunun b&uuml;t&uuml;n mertebeleri y&uuml;cedir. Allah&#39;ım! Ululuğunun b&uuml;t&uuml;n mertebeleri hakkına (hacetlerimi) senden diliyorum. Allah&#39;ım! İhsa-ının en kadimi hakkına sana el a&ccedil;ıyorum. Elbette senin b&uuml;t&uuml;n ihsanların kadimdir. Allah&#39;ım! B&uuml;t&uuml;n ihsan ve l&uuml;tufların hakkına (hacetlerimi) senden diliyorum. Allah&#39;ım! Ayetlerinin en değerlisi hakkına sana el a&ccedil;ıyorum. Elbete senin b&uuml;t&uuml;n ayetlerin değerlidir. Allah&#39;ım! B&uuml;t&uuml;n ayetlerin hakkına (hacetlerimi) senden diliyorum. Allah&#39;ım! Sahip olduğun şan ve ceberutun hakkına sana yalvarıyorum. Başlı başına b&uuml;t&uuml;n şan ve b&uuml;t&uuml;n ceberutlar hakkına senden (hacetlerimi) diliyorum. Allah&#39;ım! Reddetmeyeceğin ve kabul edeceğin şeyleri vasıta kılarak sana el a&ccedil;ıyorum. O h&acirc;lde (dualarımı) kabul buyur ya Allah!&quot;</em></p>\r\n\r\n<p>\r\n	4- Merhum Şeyh Tus&icirc;, &quot;el-Misb&acirc;h&quot; kitabında Ebu Hamza Sum&acirc;-&icirc;&#39;den ş&ouml;yle nakletmiştir:</p>\r\n\r\n<p>\r\n	İmam Zeyn&uuml;labidin (a.s) ramazan ayında gecenin b&uuml;y&uuml;k bir kıs-ını namaz kılmakla ge&ccedil;irir, sahur vakti olduğunda ise şu duayı okurdu:</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<h2>\r\n	Ramazan Ayının Sahur Vakitlerinde Okunan Ebu Hamza Sum&acirc;l&icirc; Duası</h2>\r\n\r\n<h6 dir=\"RTL\">\r\n	اِلهٰي لا تُؤَدِّبْني بِعُقُوبَتِكَ، وَلا تَمْكُرْ بي في حيلَتِكَ، مِنْ اَيْنَ لِيَ الْخَيْرُ يا رَبِّ وَلا يُوجَدُ إلاّ مِنْ عِنْدِكَ، وَمِنْ اَيْنَ لِيَ النَّجاةُ وَلا تُسْتَطاعُ إلاّ بِكَ، لاَ الَّذي اَحْسَنَ اسْتَغْنى عَنْ عَوْنِكَ وَرَحْمَتِكَ، وَلاَ الَّذي اَساءَ وَاجْتَرَأَ عَلَيْكَ وَلَمْ يُرْضِكَ خَرَجَ عَنْ قُدْرَتِكَ، يا رَبِّ يا رَبِّ يا رَبِّ.</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım! Cezalandırarak beni edeplendirme ve tedbirinin tuzağına d&uuml;ş&uuml;rme. Ey Rabbim! Nerden hayır elde edebilirim; oysaki senin katınan başka kimseden hayır gelmez?! Kurtuluşa nasıl erebilirim; oysaki ancak senin l&uuml;tfunla kurtuluşa erişilir?! Ne iyi amel sahibi, senin yardım ve rahmetinden ganidir ve ne de k&ouml;t&uuml; işler yapıp sana karşı gelen ve senin hoşnutluğunu kazanmayan, senin kudret ve saltanatından &ccedil;ıkabilir. Ey Rabbim, ey Rabbim, ey Rabbim!&quot;</em></p>\r\n\r\n<p>\r\n	Duanın <strong>&quot;Ya rabbi, ya rabbi, ya rabbi&quot;</strong> c&uuml;mleleri, nefes kesilin-eye kadar tekrarlanır.</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	بِكَ عَرَفْتُكَ وَاَنْتَ دَلَلْتَني عَلَيْكَ وَدَعَوْتَني اِلَيْكَ، وَلَوْلا اَنْتَ لَمْ اَدْرِ ما اَنْتَ، اَلْحَمْدُ للهِ الَّذي اَدْعوُهُ فَيُجيبُني وَاِنْ كُنْتَ بَطيـئاً حينَ يَدْعوُني، وَاَلْحَمْدُ للهِ الَّذي اَسْأَلُهُ فَيُعْطيني وَاِنْ كُنْتُ بَخيلاً حينَ يَسْتَقْرِضُني، وَالْحَمْدُ للهِ الَّذي اُناديهِ كُلَّما شِئْتُ لِحاجَتي، وَاَخْلُو بِهِ حَيْثُ شِئْتُ، لِسِرِّي بِغَيْرِ شَفيعٍ فَيَقْضي لي حاجَتي، اَلْحَمْدُ للهِ الَّذي لا اَدْعُو غَيْرَهُ وَلَوْ دَعَوْتُ غَيْرَهُ لَمْ يَسْتَجِبْ لي دُعائي، وَالْحَمْدُ للهِ الَّذي لا اَرْجُو غَيْرَهُ وَلَوْ رَجَوْتُ غَيْرَهُ لأَخْلَفَ رَجائي، وَالْحَمْدُ للهِ الَّذي وَكَلَني اِلَيْهِ فَاَكْرَمَني وَلَمْ يَكِلْني اِلَى النّاسِ فَيُهينُوني، وَالْحَمْدُ للهِ الَّذي تَحَبَّبَ اِلَيَّ وَهُوَ غَنِيٌّ عَنّي، وَالْحَمْدُ للهِ الَّذي يَحْلُمُ عَنّي حَتّى كَأَنّي لا ذَنْبَ لي، فَرَبّي اَحْمَدُ شَيْء عِنْدي، وَاَحَقُّ بِحَمْدي.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنّي اَجِدُ سُبُلَ الْمَطالِبِ اِلَيْكَ مُشْرَعَةً، وَمَناهِلَ الرَّجاءِ اِلَيْكَ مُتْرَعَةً، وَالاِسْتِعانَةَ بِفَضْلِكَ لِمَنْ اَمَّلَكَ مُباحَةً، وَاَبْوابَ الدُّعاءِ اِلَيْكَ لِلصّارِخينَ مَفْتُوحَةً، وَاَعْلَمُ اَنَّكَ لِلرّاجينَ بِمَوْضِعِ اِجابَة، وَلِلْمَلْهُوفينَ بِمَرْصَدِ اِغاثَة، وَاَنَّ فِي اللَّهْفِ اِلى جُودِكَ وَالرِّضا بِقَضائِكَ عِوَضاً مِنْ مَنْعِ اْلباِخِلينَ، وَمَنْدُوحَةً عَمّا في اَيْدي الْمُسْتَأثِرينَ، وَاَنَّ الِراحِلَ اِلَيْكَ قَريبُ الْمَسافَةِ، وَاَنَّكَ لا تَحْتَجِبُ عَنْ خَلْقِكَ إلاّ اَنْ تَحْجُبَهُمُ الأَعمالُ دُونَكَ، وَقَدْ قَصَدْتُ اِلَيْكَ بِطَلِبَتي، وَتَوَجَّهْتُ اِلَيْكَ بِحاجَتي، وَجَعَلْتُ بِكَ اسْتِغاثَتي، وَبِدُعائِكَ تَوَسُّلي مِنْ غَيْرِ اِسْتِحْقاقٍ لاِسْتِماعِكَ مِنّي، وَلاَ اسْتيجاب لِعَفْوِكَ عَنّي، بَلْ لِثِقَتي بِكَرَمِكَ، وَسُكُوني اِلى صِدْقِ وَعْدِكَ، وَلَجَائي اِلَى الإِيمانِ بِتَوْحيدِكَ، وَيَقيني بِمَعْرِفَتِكَ مِنّي اَنْ لا رَبَّ لي غَيْرُكَ، وَلا اِلـٰهَ إلاّ اَنْتَ وَحْدَكَ لا شَريكَ لَكَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اَنْتَ الْقائِلُ وَقَوْلُكَ حَقٌّ، وَوَعْدُكَ صِدْقٌ (وَاسْأَلُوا اللهَ مِنْ فَضْلِهِ اِنَ اللهَ كانَ بِكُمْ رَحيماً)، وَلَيْسَ مِنْ صِفاتِكَ يا سَيّدي اِنْ تَأمُرَ بِالسُّؤالِ وَتَمْنَعَ الْعَطِيَّةَ، وَاَنْتَ الْمَنّانُ بِالْعَطِيّاتِ عَلى اَهْلِ مَمْلَكَتِكَ، وَالْعائِدُ عَلَيْهِمْ بِتَحَنُّنِ رَأفَتِكَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اِلهٰي رَبَّيْتَني في نِعَمِكَ وَاِحْسانِكَ صَغيراً، وَنَوَّهْتَ بِاِسْمي كَبيراً، فَيا مَنْ رَبّاني فِي الدُّنْيا بِاِحْسانِهِ وَتَفَضُّلِهِ وَنِعَمِهِ، وَاَشارَ لي فِي الآخِرَةِ اِلى عَفْوِهِ وَكَرَمِهِ، مَعْرِفَتي يا مَوْلايَ دَليلي عَلَيْكَ، وَحُبّي لَكَ شَفيعي اِلَيْكَ، وَاَنَا واثِقٌ مِنْ دَليلي بِدَلالَتِكَ، وَساكِنٌ مِنْ شَفيعي اِلى شَفاعَتِكَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَدْعُوكَ يا سَيِّدي بِلِسانٍ قَدْ اَخْرَسَهُ ذَنْبُهُ، رَبِّ اُناجيكَ بِقَلْبٍ قَدْ اَوْبَقَهُ جُرْمُهُ، اَدْعوُكَ يا رَبِّ راهِباً راغِباً، راجِياً خائِفاً، اِذا رَاَيْتُ مَوْلايَ ذُنُوبي فَزِعْتُ، وَاِذا رَاَيْتُ كَرَمَكَ طَمِعْتُ، فَاِنْ عَفَوْتَ فَخَيْرُ راحِمٍ، وَاِنْ عَذَّبْتَ فَغَيْرُ ظالِمٍ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	حُجَّتي يا اَللهُ في جُرْأَتي عَلى مَسْأَلَتِكَ، مَعَ اِتْياني ما تَكْرَهُ، جُودُكَ وَكَرَمُكَ، وَعُدَّتي في شِدَّتي مَعَ قِلَّةِ حَيائي رَأفَتُكَ وَرَحْمَتُكَ، وَقَدْ رَجَوْتُ اَنْ لا تَخيبَ بَيْنَ ذَيْنِ وَذَيْنِ مُنْيَتي، فَحَقِّقْ رَجائي، وَاَسْمِعْ دُعائي يا خَيْرَ مَنْ دَعاهُ داعٍ، وَاَفْضَلَ مَنْ رَجاهُ راجٍ، عَظُمَ يا سَيِّدي اَمَلي، وَساءَ عَمَلي، فَاَعْطِني مِنْ عَفْوِكَ بِمِقْدارِ اَمَلي، وَلا تُؤاخِذْنـي بِأَسْوَءِ عَمَلي، فَاِنَّ كَرَمَكَ يَجِلُّ عَنْ مُجازاةِ الْمُذْنِبينَ، وَحِلْمَكَ يَكْبُرُ عَنْ مُكافاةِ الْمُقَصِّرينَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	وَاَنَا يا سَيِّدي عائِذٌ بِفَضْلِكَ، هارِبٌ مِنْكَ اِلَيْكَ، مُتَنَجِّزٌ ما وَعَدْتَ مِنَ الصَّفْحِ عَمَّنْ اَحْسَنَ بِكَ ظَنّاً، وَما اَنَا يا رَبِّ وَما خَطَري، هَبْني بِفَضْلِكَ، وَتَصَدَّقْ عَلَيَّ بِعَفْوِكَ اَيْ رَبِّ جَلِّلْني بِسَتْرِكَ، وَاعْفُ عَنْ تَوْبيخي بِكَرَمِ وَجْهِكَ، فَلَوِ اطَّلَعَ الْيَوْمَ عَلى ذَنْبي غَيْرُكَ ما فَعَلْتُهُ، وَلَوْ خِفْتُ تَعْجيلَ الْعُقُوبَةِ لاَجْتَنَبْتُهُ، لا لأَِنَّكَ اَهْوَنُ النّاظِرينَ اِليَّ وَاَخَفُّ الْمُطَّلِعينَ عَلَيَّ، بَلْ لأَِنَّكَ يا رَبِّ خَيْرُ السّاتِرينَ، وَاَحْكَمُ الْحاكِمينَ، وَاَكْرَمُ الأَكْرَمينَ، سَتّارُ الْعُيُوبِ، غَفّارُ الذُّنُوبِ، عَلاّمُ الْغُيُوبِ، تَسْتُرُ الذَّنْبِ بِكَرَمِكَ، وَتُؤَخِّرُ الْعُقُوبَةَ بِحِلْمِكَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	فَلَكَ الْحَمْدُ عَلى حِلْمِكَ بَعْدَ عِلْمِكَ، وَعَلى عَفْوِكَ بَعْدَ قُدْرَتِكَ، وَيَحْمِلُني وَيُجَرِّئُني عَلى مَعْصِيَتِكَ حِلْمُكَ عَنّي، وَيَدْعُوني اِلى قِلَّةِ الْحَياءِ سِتْرُكَ عَلَيَّ، وَيُسْرِعُني اِلَى التَّوَثُّبِ عَلى مَحارِمِكَ مَعْرِفَتي بِسِعَةِ رَحْمَتِكَ، وَعَظيمِ عَفْوِكَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	يا حَليمُ يا كَريمُ، يا حَيُّ يا قَيُّومُ، يا غافِرَ الذَّنْبِ، يا قابِلَ التَّوْبِ، يا عَظيمَ الْمَنِّ، يا قَديمَ الإِحسانِ، اَيْنَ سَِتْرُكَ الْجَميلُ، اَيْنَ عَفْوُكَ الْجَليلُ، اَيْنَ فَرَجُكَ الْقَريبُ، اَيْنَ غِياثُكَ السَّريعُ، اَيْنَ رَحْمَتُكَ الْواسِعَةِ، اَيْنَ عَطاياكَ الْفاضِلَةُ، اَيْنَ مَواهِبُكَ الْهَنيئَةُ، اَيْنَ صَنائِعُكَ السَّنِيَّةُ، اَيْنَ فَضْلُكَ الْعَظيمُ، اَيْنَ مَنُّكَ الْجَسيمُ، اَيْنَ اِحْسانُكَ الْقَديمُ، اَيْنَ كَرَمُكَ يا كَريمُ، بِهِ وَبِمُحَمَّدٍ وآلِ مُحَمَّدٍ فَاسْتَنْقِذْني، وَبِرَحْمَتِكَ فَخَلِّصْني، يا مُحْسِنُ يا مُجْمِلُ، يا مُنْعِمُ يا مُفْضِلُ، لَسْتُ اَتَّكِلُ فِي النَّجاةِ مِنْ عِقابِكَ عَلى اَعْمالِنا، بَلْ بِفَضْلِكَ عَلَيْنا، لأَِنَّكَ اَهْلُ التَّقْوى وَاَهْلَ الْمَغْفِرَةِ تُبْدِئُ بِالإِحْسانِ نِعَماً، وَتَعْفُو عَنِ الذَّنْبِ كَرَماً، فَما نَدْري ما نَشْكُرُ، اَجَميلَ ما تَنْشُرُ، اَمْ قَبيحَ ما تَسْتُرُ، اَمْ عَظيمَ ما اَبْلَيْتَ وَاَوْلَيْتَ، اَمْ كَثيرَ ما مِنْهُ نَجَّيْتَ وَعافَيْتَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	&nbsp;يا حَبيبَ مَنْ تَحَبَّبَ اِلَيْكَ، وَيا قُرَّةَ عَيْنِ مَنْ لاذَ بِكَ وَانْقَطَعَ اِلَيْكَ، اَنْتَ الُْمحْسِنُ وَنَحْنُ الْمُسِيئونَ فَتَجاوَزْ يا رَبِّ عَنْ قَبيحِ ما عِنْدَنا بِجَميلِ ما عِنْدَكَ، وَاَيُّ جَهْلٍ يا رَبِّ لا يَسَعُهُ جُودُكَ، اَوْ اَيُّ زَمانٍ اَطْوَلُ مِنْ اَناتِكَ، وَما قَدْرُ اَعْمالِنا في جَنْبِ نِعَمِكَ، وَكَيْفَ نَسْتَكْثِرُ اَعْمالاً نُقابِلُ بِها كَرَمَكَ، بَلْ كَيْفَ يَضيقُ عَلَى الْمُذْنِبينَ ما وَسِعَهُمْ مِنْ رَحْمَتِكَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	يا واسِعَ الْمَغْفِرَةِ، يا باسِطَ الْيَدَيْنِ بِالرَّحْمَةِ، فَوَ عِزَّتِكَ يا سَيِّدي، لَوْ نَهَرْتَني ما بَرِحْتُ مِنْ بابِكَ، وَلا كَفَفْتُ عَنْ تَمَلُّقِكَ، لِمَا انْتَهى اِلَيَّ مِنَ الْمَعْرِفَةِ بِجُودِكَ وَكَرِمَك، وَاَنْتَ الْفاعِلُ لِما تَشاءُ تُعَذِّبُ مَنْ تَشاءُ بِما تَشاءُ كَيْفَ تَشاءُ، وَتَرْحَمُ مَنْ تَشاءُ بِما تَشاءُ كَيْفَ تَشاءُ، لا تُسْأَلُ عَنْ فِعْلِكَ، وَلا تُنازَعُ في مُلْكِكَ، وَلا تُشارَكُ في اَمْرِكَ، وَلا تُضادُّ في حُكْمِكَ، وَلا يَعْتَرِضُ عَلَيْكَ اَحَدٌ في تَدْبيرِكَ، لَكَ الْخَلْقُ وَالأَمْرُ، تَبارَكَ اللهُ رَبُّ الْعالَمينَ،</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	يا رَبِّ هذا مَقامُ مَنْ لاذَ بِكَ، وَاسْتَجارَ بِكَرَمِكَ، وَاَلِفَ اِحْسانَكَ وَنِعَمَكَ وَاَنْتَ الْجَوادُ الَّذي لا يَضيقُ عَفُْوكَ، وَلا يَنْقُصُ فَضْلُكَ، وَلا تَقِلُّ رَحْمَتُكَ، وَقَدْ تَوَثَّقْنا مِنْكَ بِالصَّفْحِ الْقَديمِ، وَالْفَضْلِ الْعَظيمِ، وَالرَّحْمَةِ الْواسِعَةِ، اَفَتَراكَ يا رَبِّ تُخْلِفُ ظُنُونَنا، اَوْ تُخَيِّبْ آمالَنا، كَلاّ يا كَريمُ، فَلَيْسَ هذا ظَنُّنا بِكَ، وَلا هذا فيكَ طَمَعُنا يا رَبِّ اِنَّ لَنا فيكَ اَمَلاً طَويلاً كَثيراً، اِنَّ لَنا فيكَ رَجاءً عَظيماً، عَصَيْناكَ وَنَحْنُ نَرْجُو اَنْ تَسْتُرَ عَلَيْنا، وَدَعَوْناكَ وَنَحْنُ نَرْجُو اَنْ تَسْتَجيبَ لَنا، فَحَقِّقْ رَجاءَنا مَوْلانا، فَقَدْ عَلِمْنا ما نَسْتَوْجِبُ بِاَعْمالِنا، وَلكِنْ عِلْمُكَ فينا وَعِلْمُنا بِاَنَّكَ لا تَصْرِفُنا عَنْكَ وَاِنْ كُنّا غَيْرَ مُسْتَوْجِبينَ لِرَحْمَتِكَ، فَاَنْتَ اَهْلٌ اَنْ تَجُودَ عَلَيْنا وَعَلَى الْمُذْنِبينَ بِفَضْلِ سَعَتِكَ، فَامْنُنْ عَلَيْنا بِما اَنْتَ اَهْلُهُ، وَجُدْ عَلَيْنا فَاِنّا مُحْتاجُونَ اِلى نَيْلِكَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	يا غَفّارُ بِنُورِكَ اهْتَدَيْنا، وَبِفَضْلِكَ اسْتَغْنَيْنا، وَبِنِعْمَتِكَ اَصْبَحْنا وَاَمْسَيْنا، ذُنُوبُنا بَيْنَ يَدَيْكَ نَسْتَغْفِرُكَ الّلهُمَّ مِنْها وَنَتُوبُ اِلَيْكَ، تَتَحَبَّبُ اِلَيْنا بِالنِّعَمِ وَنُعارِضُكَ بِالذُّنُوبِ، خَيْرُكَ اِلَيْنا نازِلٌ، وَشَّرُّنا اِلَيْكَ صاعِدٌ، وَلَمْ يَزَلْ وَلا يَزالُ مَلَكٌ كَريمٌ يَأتيكَ عَنّا بِعَمَلٍ قَبيحٍ، فَلا يَمْنَعُكَ ذلِكَ مِنْ اَنْ تَحُوطَنا بِنِعَمِكَ، وَتَتَفَضَّلَ عَلَيْنا بِآلائِكَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	فَسُبْحانَكَ ما اَحْلَمَكَ وَاَعْظَمَكَ وَاَكْرَمَكَ مُبْدِئاً وَمُعيداً، تَقَدَّسَتْ اَسْماؤكَ وَجَلَّ ثَناؤُكَ، وَكَرُمَ صَنائِعُكَ وَفِعالُكَ، اَنْتَ اِلهٰي اَوْسَعُ فَضْلاً، وَاَعْظَمُ حِلْماً مِنْ اَنْ تُقايِسَني بِفِعْلي وَخَطيـئَتي، فَالْعَفْوَ الْعَفْوَ الْعَفْوَ، سَيِّدي سَيِّدي سَيِّدي، اَللّـهُمَّ اشْغَلْنا بِذِكْرِكَ، وَاَعِذْنا مِنْ سَخَطِكَ، وَاَجِرْنا مِنْ عَذابِكَ، وَارْزُقْنا مِنْ مَواهِبِكَ، وَاَنْعِمْ عَلَيْنا مِنْ فَضْلِكَ، وَارْزُقْنا حَجَّ بَيْتِكَ، وَزِيارَةَ قَبْرِ نَبِيِّكَ صَلَواتُكَ وَرَحْمَتُكَ وَمَغْفِرَتُكَ وَرِضْوانُكَ عَلَيْهِ وَعَلى اَهْلِ بَيْتِهِ اِنَّكَ قَريبٌ مُجيبٌ، وَارْزُقْنا عَمَلاً بِطاعَتِكَ، وَتَوَفَّنا عَلى مِلَّتِكَ، وَسُنَّةِ نَبِيِّكَ صَلَّى اللهُ عَلَيْهِ وَآلِهِ، اَللّـهُمَّ اغْفِرْ لي وَلِوالِدَيَّ وَارْحَمْهُما كَما رَبَّياني صَغيراً، اِجْزِهما بِالإِحْسَانِ اِحْساناً وَبِالسَّيِّئاتِ غُفْراناً، اَللّـهُمَّ اغْفِرْ لِلْمُؤْمِنينَ وَالْمُؤْمِناتِ الأَحْياءِ مِنْهُمْ وَالأَمْواتِ، وَتابِعْ بَيْنَنا وَبَيْنَهُمْ بِالْخَيْراتِ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اغْفِرْ لِحَيِّنا وَمَيِّتِنا، وَشاهِدِنا وَغائِبِنا، ذَكَرِنا وَاُنْثانا، صَغيرِنا وَكَبيرِنا، حُرِّنا وَمَمْلُوكِنا، كَذَبَ الْعادِلُونَ بِاللهِ وَضَلُّوا ضَلالاً بَعيداً، وَخَسِرُوا خُسْراناً مُبيناً.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَاخْتِمْ لي بِخَيْرٍ، وَاكْفِني ما اَهَمَّني مِنْ اَمْرِ دُنْيايَ وَآخِرَتي وَلا تُسَلِّطْ عَلَيَّ مَنْ لا يَرْحَمُني، وَاجْعَلْ عَلَيَّ مِنْكَ واقِيَةً باقِيَةً، وَلا تَسْلُبْني صالِحَ ما اَنْعَمْتَ بِهِ عَلَيَّ، وَارْزُقْني مِنْ فَضْلِكَ رِزْقاً واسِعاً حَلالاً طَيِّباً.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ احْرُسْني بِحَراسَتِكَ، وَاحْفَظْني بِحِفْظِكَ، وَاكْلأْني بِكِلائَتِكَ، وَارْزُقْني حَجَّ بَيْتِكَ الْحَرامِ في عامِنا هذا وَفي كُلِّ عامٍ، وَزِيارَةَ قَبْرِ نَبِيِّكَ وَالأَئِمَّةِ عَلَيْهِمُ السَّلامُ، وَلا تُخْلِني يا رَبِّ مِنْ تِلْكَ الْمَشاهِدِ الشَّريفَةِ، وَالْمَواقِفِ الْكَريمَةِ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ تُبْ عَلَيَّ حَتّى لا اَعْصِيَكَ، وَاَلْهِمْنِيَ الْخَيْرَ وَالْعَمَلَ بِهِ، وَخَشْيَتَكَ بِاللَّيْلِ وَالنَّهارِ ما اَبْقَيْتَني يا رَبَّ الْعالَمينَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنّي كُلَّما قُلْتُ قَدْ تَهَيَّأتُ وَتَعَبَّأتُ وَقُمْتُ لِلصَّلاةِ بَيْنَ يَدَيْكَ وَناجَيْتُكَ اَلْقَيْتَ عَلَيَّ نُعاساً اِذا اَنَا صَلَّيْتُ، وَسَلَبْتَني مُناجاتَكَ اِذا اَنَا ناجَيْتُ، مالي كُلَّما قُلْتُ قَدْ صَلُحَتْ سَريرَتي، وَقَرُبَ مِنْ مَجالِسِ التَّوّابينَ مَجْلِسي، عَرَضَتْ لي بَلِيَّةٌ اَزالَتْ قَدَمي، وَحالَتْ بَيْني وَبَيْنَ خِدْمَتِكَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	سَيِّدي لَعَلَّكَ عَنْ بابِكَ طَرَدْتَني، وَعَنْ خِدْمَتِكَ نَحَّيْتَني اَوْ لَعَلَّكَ رَاَيْتَني مُسْتَخِفّاً بِحَقِّكَ فَاَقْصَيْتَني، اَوْ لَعَلَّكَ رَاَيْتَني مُعْرِضاً عَنْكَ فَقَلَيْتَني، اَوْ لَعَلَّكَ وَجَدْتَني في مَقامِ الْكاذِبينَ فَرَفَضْتَني، اَوْ لَعَلَّكَ رَاَيْتَني غَيْرَ شاكِرٍ لِنَعْمائِكَ فَحَرَمْتَني، اَوْ لَعَلَّكَ فَقَدْتَني مِنْ مَجالِسِ الْعُلَماءِ فَخَذَلْتَني، اَوْ لَعَلَّكَ رَاَيْتَني فِي الْغافِلينَ فَمِنْ رَحْمَتِكَ آيَسْتَني، اَوْ لَعَلَّكَ رَاَيْتَني آلفَ مَجالِسِ الْبَطّالينَ فَبَيْني وَبَيْنَهُمْ خَلَّيْتَني، اَوْ لَعَلَّكَ لَمْ تُحِبَّ اَنْ تَسْمَعَ دُعائي فَباعَدْتَني، اَوْ لَعَلَّكَ بِجُرْمي وَجَريرَتي كافَيْتَني، اَوْ لَعَلَّكَ بِقِلَّةِ حَيائي مِنْكَ جازَيْتَني.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	فَاِنْ عَفَوْتَ يا رَبِّ فَطالما عَفَوْتَ عَنِ الْمُذْنِبينَ قَبْلي، لأَنَّ كَرَمَكَ اَيْ رَبِّ يَجِلُّ عَنْ مُكافاتِ الْمُقَصِّرينَ، وَاَنَا عائِذٌ بِفَضْلِكَ، هارِبٌ مِنْكَ اِلَيْكَ، مُتَنَجِّزٌ ما وَعَدْتَ مِنَ الصَّفْحِ عَمَّنْ اَحْسَنَ بِكَ ظَنّاً.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اِلهٰي اَنْتَ اَوْسَعُ فَضْلاً، وَاَعْظَمُ حِلْماً مِنْ اَنْ تُقايِسَني بِعَمَلي اَوْ اَنْ تَسْتَزِلَّني بِخَطيئَتي، وَما اَنَا يا سَيِّدي وَما خَطَري، هَبْني بِفَضْلِكَ سَيِّدي، وَتَصَدَّقْ عَلَيَّ بِعَفْوِكَ، وَجَلِّلْني بِسَتْرِكَ، وَاعْفُ عَنْ تَوْبيخي بِكَرَمِ وَجْهِكَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	سَيِّدي اَنَا الصَّغيرُ الَّذي رَبَّيْتَهُ، وَاَنَا الْجاهِلُ الَّذي عَلَّمْتَهُ، وَاَنَا الضّالُّ الَّذي هَدَيْتَهُ، وَاَنَا الْوَضيعُ الَّذي رَفَعْتَهُ، وَاَنَا الْخائِفُ الَّذي آمَنْتَهُ، وَالْجايِعُ الَّذي اَشْبَعْتَهُ، وَالْعَطْشانُ الَّذي اَرْوَيْتَهُ، وَالْعاري الَّذي كَسَوْتَهُ، وَالْفَقيرُ الَّذي اَغْنَيْتَهُ، وَالضَّعيفُ الَّذي قَوَّيْتَهُ، وَالذَّليلُ الَّذي اَعْزَزْتَهُ، وَالسَّقيمُ الَّذي شَفَيْتَهُ، وَالسّائِلُ الَّذي اَعْطَيْتَهُ، وَالْمُذْنِبُ الَّذي سَتَرْتَهُ، وَالْخاطِئُ الَّذي اَقَلْتَهُ، وَاَنَا الْقَليلُ الَّذي كَثَّرْتَهُ، وَالْمُسْتَضْعَفُ الَّذي نَصَرْتَهُ، وَاَنَا الطَّريدُ الَّذي آوَيْتَهُ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَنَا يا رَبِّ الَّذي لَمْ اَسْتَحْيِكَ فِي الْخَلاءِ، وَلَمْ اُراقِبْكَ فِى الْمَلاءِ، اَنَا صاحِبُ الدَّواهِي الْعُظْمى، اَنَا الَّذي عَلى سَيِّدِهِ اجْتَرى، اَنَا الَّذي عَصَيْتُ جَبّارَ السَّماءِ، اَنَا الَّذي اَعْطَيْتُ عَلى مَعاصِي الْجَليلِ الرُّشا، اَنَا الَّذي حينَ بُشِّرْتُ بِها خَرَجْتُ اِلَيْها اَسْعى، اَنَا الَّذي اَمْهَلْتَني فَما ارْعَوَيْتُ، وَسَتَرْتَ عَلَيَّ فَمَا اسْتَحْيَيْتُ، وَعَمِلْتُ بِالْمَعاصي فَتَعَدَّيْتُ، وَاَسْقَطْتَني مِنْ عَيْنِكَ فَما بالَيْتُ، فَبِحِلْمِكَ اَمْهَلْتَني وَبِسِتْرِكَ سَتَرْتَني حَتّى كَأَنَّكَ اَغْفَلْتَني، وَمِنْ عُقُوباتِ الْمَعاصي جَنَّبْتَني حَتّى كَاَنَّكَ اسْتَحْيَيْتَني.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اِلهٰي لَمْ اَعْصِكَ حينَ عَصَيْتُكَ وَاَنَا بِرُبُوبِيَّتِكَ جاحِدٌ، وَلا بِاَمْرِكَ مُسْتَخِفٌّ، وَلا لِعُقُوبَتِكَ مُتَعَرِّضٌّ، وَلا لِوَعيدِكَ مُتَهاوِنٌ، لكِنْ خَطيئَةٌ عَرَضَتْ وَسَوَّلَتْ لي نَفْسي، وَغَلَبَني هَوايَ، وَاَعانَني عَلَيْها شِقْوَتي، وَغَرَّني سِتْرُكَ الْمُرْخى عَلَيَّ، فَقَدْ عَصَيْتُكَ وَخالَفْتُكَ بِجَهْدي، فَالآنَ مِنْ عَذابِكَ مَنْ يَسْتَنْقِذُني، وَمِنْ اَيْدي الْخُصَماءِ غَداً مِنْ يُخَلِّصُني وَبِحَبْلِ مَنْ اَتَّصِلُ اِنْ اَنْتَ قَطَعْتَ حَبْلَكَ عَنّي، فَواسَوْاَتا عَلى ما اَحْصى كِتابُكَ مِنْ عَمَلِيَ الَّذي لَوْلا ما اَرْجُو مِنْ كَرَمِكَ وَسَعَةِ رَحْمَتِكَ وَنَهْيِكَ اِيّايَ عَنِ الْقُنُوطِ لَقَنَطْتُ عِنْدَما اَتَذَكَّرُها، يا خَيْرَ مَنْ دَعاهُ داعٍ، وَاَفْضَلَ مَنْ رَجاهُ راجٍ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ بِذِمَّةِ الاِْسْلامِ اَتَوَسَّلُ اِلَيْكَ، وَبِحُرْمَةِ الْقُرْآنِ اَعْتَمِدُ عَلَيْكَ، وَبِحُبِّيَ النَّبِيَّ الاُمِّيَّ الْقُرَشِيَّ الْهاشِمِيَّ الْعَرَبِيَّ التِّهامِيَّ الْمَكِّيَّ الْمَدَنِيَّ اَرْجُو الزُّلْفَةَ لَدَيْكَ، فَلا تُوحِشِ اسْتيناسَ إيماني، وَلا تَجْعَلْ ثَوابي ثَوابَ مَنْ عَبَدَ سِواكَ، فَاِنَّ قَوْماً آمَنُوا بِاَلْسِنَتِهِمْ لِيَحْقِنُوا بِهِ دِماءَهُمْ فَاَدْرَكُوا ما اَمَّلُوا، َوَإنّا آمنّا بِكَ بِاَلْسِنَتِنا وَقُلُوبِنا لِتَعْفُوَ عَنّا، فَاَدْرِكْنا ما اَمَّلْنا، وَثَبِّتْ رَجاءَكَ في صُدُورِنا، وَلا تُزِغْ قُلُوبَنا بَعْدَ اِذْ هَدَيْتَنا، وَهَبْ لَنا مِنْ لَدُنْكَ رَحْمَةً اِنَّكَ اَنْتَ الْوَهّابُ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	فَوَعِزَّتِكَ لَوِ انْتَهَرْتَني ما بَرِحْتُ مِنْ بابِكَ، وَلا كَفَفْتُ عَنْ تَمَلُّقِكَ لِما اُلْهِمَ قَلْبي مِنَ الْمَعْرِفَةِ بِكَرَمِكَ وَسَعَةِ رَحْمَتِكَ، اِلى مَنْ يَذْهَبُ الْعَبْدُ إلاّ اِلى مَوْلاهُ، وَاِلى مَنْ يَلْتَجِئُ الَْمخْلُوقُ إلاّ اِلى خالِقِهِ، اِلهٰي لَوْ قَرَنْتَني بِالأَصْفادِ، وَمَنَعْتَني سَيْبَكَ مِنْ بَيْنِ الأَشْهادِ، وَدَلَلْتَ عَلى فَضايِحي عُيُونَ الْعِبادِ، وَاَمَرْتَ بي اِلَى النّارِ، وَحُلْتَ بَيْني وَبَيْنَ الأَبْرارِ، ما قَطَعْتُ رَجائي مِنْكَ وَما صَرَفْتُ تَأميلي لِلْعَفْوِ عَنْكَ، وَلا خَرَجَ حُبُّكَ مِنْ قَلْبي، اَنَا لا اَنْسى اَيادِيَكَ عِنْدي، وَسِتْرَكَ عَلَيَّ في دارِ الدُّنْيا.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	سَيِّدي اَخْرِجْ حُبَّ الدُّنْيا مِنْ قَلْبي، وَاجْمَعْ بَيْني وَبَيْنَ الْمُصْطَفى وَآلِهِ خِيَرَتِكَ مِنْ خَلْقِكَ وَخاتَمِ النَّبِيّينَ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَآلِهِ، وَانْقُلْني اِلى دَرَجَةِ الَّتوْبَةِ اِلَيْكَ، وَاَعِنّي بِالْبُكاءِ عَلى نَفْسي، فَقَدْ اَفْنَيْتُ بِالتَّسْويفِ وَالآمالِ عُمْري، وَقَدْ نَزَلْتُ مَنْزِلَةَ الآيِسينَ مِنْ خَيْري، فَمَنْ يَكُونُ اَسْوَأ حالاً مِنّي إنْ اَنَا نُقِلْتُ عَلى مِثْلِ حالي اِلى قَبْري، لَمْ اُمَهِّدْهُ لِرَقْدَتي، وَلَمْ اَفْرُشْهُ بِالْعَمَلِ الصّالِحِ لِضَجْعَتي، وَمالي لا اَبْكي وَلا اَدْري اِلى ما يَكُونُ مَصيري، وَاَرى نَفْسي تُخادِعُني، وَاَيّامي تُخاتِلُني، وَقَدْ خَفَقَتْ عِنْدَ رَأسي اَجْنِحَةُ الْمَوْتِ، فَمالي لا اَبْكي اَبْكي، لِخُُروجِ نَفْسي، اَبْكي لِظُلْمَةِ قَبْري، اَبْكي لِضيقِ لَحَدي، اَبْكي لِسُؤالِ مُنْكَر وَنَكير اِيّايَ، اَبْكي لِخُرُوجي مِنْ قَبْري عُرْياناً ذَليلاً حامِلاً ثِقْلي عَلى ظَهْري، اَنْظُرُ مَرَّةً عَنْ يَميني وَاُخْرى عَنْ شِمالي، اِذِ الْخَلائِقِ في شَأنٍ غَيْرِ شَأني (لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأنٌ يُغْنيهِ * وُجوُهٌ يَوْمَئِذٍ مُسْفِرَةٌ * ضاحِكَةٌ مُسْتَبْشِرَةٌ * وَوُجوُهٌ يَوْمَئِذٍ عَلَيْها غَبَرَةٌ * تَرْهَقُها قَتَرَةٌ وَذِلَّةٌ).</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	سَيِّدي عَلَيْكَ مُعَوَّلي وَمُعْتَمَدي وَرَجائي وَتَوَكُّلي، وَبِرَحْمَتِكَ تَعَلُّقي، تُصيبُ بِرَحْمَتِكَ مَنْ تَشاءُ وَتَهْدي بِكَرامَتِكَ مَنْ تُحِبُّ، فَلَكَ الْحَمْدُ عَلى ما نَقَّيْتَ مِنَ الشِّرْكِ قَلْبي، وَلَكَ الْحَمْدُ عَلى بَسْطِ لِساني، اَفَبِلِساني هذَا الْكالِّ اَشْكُرُكَ، اَمْ بِغايَةِ جُهْدي في عَمَلي اُرْضيكَ، وَما قَدْرُ لِساني يا رَبِّ في جَنْبِ شُكْرِكَ، وَما قَدْرُ عَمَلي في جَنْبِ نِعَمِكَ وَاِحْسانِكَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اِلهٰي اِنَّ جُودَكَ بَسَطَ اَمَلي، وَشُكْرَكَ قَبِلَ عَمَلي، سَيِّدي اِلَيْكَ رَغْبَتي، وَاِلَيْكَ رَهْبَتي، وَاِلَيْكَ تَأميلي، وَقَدْ ساقَني اِلَيْكَ اَمَلي، وَعَلَيْكَ يا واحِدي عَكَفَتْ هِمَّتي، وَفيـما عِنْدَكَ انْبَسَطَتْ رَغْبَتي، وَلَكَ خالِصُ رَجائي وَخَوْفي، وَبِكَ أَنِسَتْ مَحَبَّتي، وَاِلَيْكَ اَلْقَيْتُ بِيَدي، وَبِحَبْلِ طاعَتِكَ مَدَدْتُ رَهْبَتي، يا مَوْلايَ بِذِكْرِكَ عاشَ قَلْبي، وَبِمُناجاتِكَ بَرَّدْتُ اَلَمَ الْخَوْفِ عَنّي، فَيا مَوْلايَ وَيا مُؤَمَّلي وَيا مُنْتَهى سُؤْلي فَرِّقْ بَيْني وَبَيْنَ ذَنْبِيَ الْمانِعِ لي مِنْ لُزُومِ طاعَتِكَ، فَاِنَّما اَسْأَلُكَ لِقَديمِ الرَّجاءِ فيكَ، وَعَظيمِ الطَّمَعِ مِنْكَ، الَّذي اَوْجَبْتَهُ عَلى نَفْسِكَ مِنَ الرَّأفَةِ وَالرَّحْمَةِ، فَالأَمْرُ لَكَ، وَحْدَكَ لا شَريكَ لَكَ وَالْخَلْقُ كُلُّهُمْ عِيالُكَ وَفي قَبْضَتِكَ، وَكُلُّ شَيْءٍ خاضِعٌ لَكَ تَبارَكْتَ يا رَبَّ الْعالَمينَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اِلهٰي ارْحَمْني اِذَا انْقَطَعَتْ حُجَّتي وَكَلَّ عَنْ جَوابِكَ لِساني، وَطاشَ عِنْدَ سُؤالِكَ اِيّايَ لُبّي، فَيا عَظيمَ رَجائي لا تُخَيِّبْني اِذَا اشْتَدَّتْ فاقَتي، وَلا تَرُدَّني لِجَهْلي، وَلا تَمْنَعْني لِقِلَّةِ صَبْري، اَعْطِني لِفَقْري وَارْحَمْني لِضَعْفي.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	سَيِّدي عَلَيْكَ مُعْتَمَدي وَمُعَوَّلي وَرَجائي وَتَوَكُّلي، وَبِرَحْمَتِكَ تَعَلُّقي، وَبِفَنائِكَ اَحُطُّ رَحْلي، وَبِجُودِكَ اَقْصِدُ طَلِبَتي، وَبِكَرَمِكَ اَيْ رَبِّ اسْتَفْتِحُ دُعائي، وَلَدَيْكَ اَرْجُو فاقَتي، وَبِغِناكَ اَجْبُرُ عَيْلَتي، وَتَحْتَ ظِلِّ عَفْوِكَ قِيامي، وَاِلى جُودِكَ وَكَرَمِكَ اَرْفَعُ بَصَري، وَاِلى مَعْرُوفِكَ اُديمُ نَظَري، فَلا تُحْرِقْني بِالنّارِ وَاَنْتَ مَوْضِعُ اَمَلي، وَلا تُسْكِنِّي الْهاوِيَةَ فَاِنَّكَ قُرَّةُ عَيْني.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	يا سَيِّدي لا تُكَذِّبْ ظَنّي بِاِحْسانِكَ وَمَعْرُوفِكَ فَاِنَّكَ ثِقَتي، وَلا تَحْرِمْني ثَوابَكَ فَاِنَّكَ الْعارِفُ بِفَقْري، اِلهٰي اِنْ كانَ قَدْ دَنا اَجَلي وَلَمْ يُقَرِّبْني مِنْكَ عَمَلي فَقَدْ جَعَلْتُ الاِعْتِرافَ اِلَيْكَ بِذَنْبي وَسائِلَ عِلَلي.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اِلهٰي اِنْ عَفَوْتَ فَمَنْ اَوْلى مِنْكَ بِالْعَفْوِ، وَاِنْ عَذَّبْتَ فَمَنْ اَعْدَلُ مِنْكَ فِي الْحُكْمِ، ارْحَمْ في هذِهِ الدُّنْيا غُرْبَتي، وَعِنْدَ الْمَوْتِ كُرْبَتي، وَفِي الْقَبْرِ وَحْدَتي، وَفِي اللَّحْدِ وَحْشَتي، وَاِذا نُشِرْتُ لِلْحِسابِ بَيْنَ يَدَيْكَ ذُلَّ مَوْقِفي، وَاغْفِرْ لي ما خَفِيَ عَلَى الآدَمِيّينَ مِنْ عَمَلي، وَاَدِمْ لي ما بِهِ سَتَرْتَني، وَارْحَمْني صَريعاً عَلَى الْفِراشِ تُقَلِّبُني اَيْدي اَحِبَّتي، وَتَفَضَّلْ عَلَيَّ مَمْدُوداً عَلَى الْمُغْتَسَلِ يُقَلِّبُني صالِحُ جيرَتي، وَتَحَنَّنْ عَلَيَّ مَحْموُلاً قَدْ تَناوَلَ الأَقْرِباءُ اَطْرافَ جَنازَتي، وَجُدْ عَلَيَّ مَنْقُولاً قَدْ نَزَلْتُ بِكَ وَحيداً في حُفْرَتي، وَارْحَمْ في ذلِكَ الْبَيْتِ الْجَديدِ غُرْبَتي، حَتّى لا اَسْتَاْنِسَ بِغَيْرِكَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	يا سَيِّدي اِنْ وَكَلْتَني اِلى نَفْسي هَلَكْتُ، سَيِّدي فَبِمَنْ اَسْتَغيثُ اِنْ لَمْ تُقِلْني عَثَرْتي، فَإِلى مَنْ اَفْزَعُ اِنْ فَقَدْتُ عِنايَتَكَ في ضَجْعَتي، وَاِلى مَنْ اَلْتَجِئُ اِنْ لَمْ تُنَفِّسْ كُرْبَتي سَيِّدي مَنْ لي وَمَنْ يَرْحَمُني اِنْ لَمْ تَرْحَمْني، وَفَضْلَ مَنْ اُؤَمِّلُ اِنْ عَدِمْتُ فَضْلَكَ يَوْمَ فاقَتي، وَاِلى مَنِ الْفِرارُ مِنَ الذُّنُوبِ اِذَا انْقَضى اَجَلي.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	سَيِّدي لا تُعَذِّبْني وَاَنَا اَرْجُوكَ، اِلهٰي حَقِّقْ رَجائي، وَآمِنْ خَوْفي، فَاِنَّ كَثْرَةَ ذُنُوبي لا اَرْجُو فيها إلاّ عَفْوُكَ، سَيِّدي اَنَا اَسْأَلُكَ ما لا اَسْتَحِقُّ وَاَنْتَ اَهْلُ التَّقْوى وَاَهْلُ الْمَغْفِرَةِ، فَاغْفِرْ لي وَاَلْبِسْني مِنْ نَظَرِكَ ثَوْباً يُغَطّي عَلَيَّ التَّبِعاتِ، وَتَغْفِرُها لي وَلا اُطالَبُ بِها، اِنَّكَ ذُو مَنٍّ قَديمٍ، وَصَفْح عَظيمٍ، وَتَجاوُزٍ كَريمٍ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اِلهٰي اَنْتَ الَّذي تُفيضُ سَيْبَكَ عَلى مَنْ لا يَسْأَلُكَ وَعَلَى الْجاحِدينَ بِرُبُوبِيَّتِكَ، فَكَيْفَ سَيِّدي بِمَنْ سَأَلَكَ وَاَيْقَنَ اَنَّ الْخَلْقَ لَكَ، وَالأَمْرَ اِلَيْكَ، تَبارَكْتَ وَتَعالَيْتَ يا رَبَّ الْعالَمينَ، سَيِّدي عَبْدُكَ بِبابِكَ أقامَتْهُ الْخَصاصَةُ بَيْنَ يَدَيْكَ يَقْرَعُ بابَ اِحْسانِكَ بِدُعائِهِ، فَلا تُعْرِضْ بِوَجْهِكَ الْكَريمِ عَنّي، وَاقْبَلْ مِنّي ما اَقُولُ، فَقَدْ دَعَوْتُ بِهذَا الدُّعاءِ وَاَنا اَرْجُو اَنْ لا تَرُدَّني، مَعْرِفَةً مِنّي بِرَأفَتِكَ وَرَحْمَتِكَ، اِلهٰي اَنْتَ الَّذي لا يُحْفيكَ سائِلٌ، وَلا يَنْقُصُكَ نائِلٌ، اَنْتَ كَما تَقُولُ وَفَوْقَ ما نَقُولُ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنّي اَسْأَلُكَ صَبْراً جَميلاً، وَفَرَجاً قَريباً، وَقَولاً صادِقاً، وَاَجْراً عَظيماً، اَسْأَلُكَ يا رَبِّ مِنَ الْخَيْرِ كُلِّهِ ما عَلِمْتُ مِنْهُ وَما لَمْ اَعْلَمْ، اَسْأَلُكَ اللّهُمَّ مِنْ خَيْرِ ما سَأَلَكَ مِنْهُ عِبادُكَ الصّالِحُونَ، يا خَيْرَ مَنْ سُئِلَ، وَاَجْوَدَ مَنْ اَعْطى، اَعْطِني سُؤْلي في نَفْسي وَاَهْلي وَوالِديَّ وَوَلَدي وَاَهْلِ حُزانَتي وَاِخْواني فيكَ، وَاَرْغِدْ عَيْشي، وَاَظْهِرْ مُرُوَّتي، وَاَصْلِحْ جَميعَ اَحْوالي، وَاجْعَلْني مِمَّنْ اَطَلْتَ عُمْرَهُ، وَحَسَّنْتَ عَمَلَهُ، وَاَتْمَمْتَ عَلَيْهِ نِعْمَتَكَ، وَرَضيتَ عَنْهُ وَاَحْيَيْتَهُ حَياةً طَيِّبَةً في اَدْوَمِ السُّرُورِ، وَاَسْبَغِ الْكَرامَةِ، وَاَتَمِّ الْعَيْشِ، اِنَّكَ تَفْعَلُ ما تَشاءُ وَلا تَفْعَلُ ما يَشاءُ غَيْرُكَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ خُصَّني مِنْكَ بِخاصَّةِ ذِكْرِكَ، وَلا تَجْعَلْ شَيْئاً مِمّا اَتَقَرَّبُ بِهِ في آناءِ اللَّيْلِ وَاَطْرافِ النَّهارِ رِياءً وَلا سُمْعَةً وَلا اَشَراً وَلا بَطَراً، وَاجْعَلْني لَكَ مِنَ الْخاشِعينَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ أعْطِنِى السِّعَةَ فِي الرِّزْقِ، وَالأَمْنَ فِي الْوَطَنِ، وَقُرَّةَ الْعَيْنِ فِي الأَهْلِ وَالْمالِ وَالْوَلَدِ، وَالْمُقامَ في نِعَمِكَ عِنْدي، وَالصِّحَّةَ فِي الْجِسْمِ، وَالْقُوَّةَ فِي الْبَدَنِ، وَالسَّلامَةَ فِي الدِّينِ، وَاسْتَعْمِلْني بِطاعَتِكَ وَطاعَةِ رَسُولِكَ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَآلِهِ اَبَداً مَا اسْتَعْمَرْتَني، وَاجْعَلْني مِنْ اَوْفَرِ عِبادِكَ عِنْدَكَ نَصيباً في كُلِّ خَيْر اَنْزَلْتَهُ وَتُنْزِلُهُ في شَهْرِ رَمَضانَ في لَيْلَةِ الْقَدْرِ، وَما اَنْتَ مُنْزِلُهُ في كُلِّ سَنَةٍ مِنْ رَحْمَةٍ تَنْشُرُها، وَعافِيَةٍ تُلْبِسُها، وَبَلِيَّةٍ تَدْفَعُها، وَحَسَناتٍ تَتَقَبَّلُها، وَسَيِّئاتٍ تَتَجاوَزُ عَنْها، وَارْزُقْني حَجَّ بَيْتِكَ الْحَرامِ في عامِنا هذا وَفي كُلِّ عامٍ، وَارْزُقْني رِزْقاً واسِعاً مِنْ فَضْلِكَ الْواسِعِ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	وَاصْرِفْ عَنّي يا سَيِّدي الأَسْواءَ، وَاقْضِ عَنِّيَ الدَّيْنَ وَالظُّلاماتِ، حَتّى لا اَتَأَذّى بِشَيءٍ مِنْهُ، وَخُذْ عَنّي بِاَسْماعِ وَاَبْصارِ اَعْدائي وَحُسّادي وَالْباغينَ عَلَيَّ، وَانْصُرْني عَلَيْهِمْ، وَاَقِرَّ عَيْني وَفَرِّحْ قَلْبي، وَاجْعَلْ لي مِنْ هَمّي وَكَرْبي فَرَجاً وَمَخْرَجاً، وَاجْعَلْ مَنْ اَرادَني بِسُوء مِنْ جَميعِ خَلْقِكَ تَحْتَ قَدَمَيَّ، وَاكْفِني شَرَّ الشَّيْطانِ، وَشَرَّ السُّلْطانِ، وَسَيِّئاتِ عَمَلي، وَطَهِّرْني مِنَ الذُّنُوبِ كُلِّها، وَاَجِرْني مِنَ النّارِ بِعَفْوِكَ، وَاَدْخِلْنِى الْجَنَّةَ بِرَحْمَتِكَ، وَزَوِّجْني مِنَ الْحُورِ الْعينِ بِفَضْلِكَ، وَاَلْحِقْني بِأَوْلِيائِكَ الصّالِحينَ مُحَمَّد وَآلِهِ الأَبْرارِ الطَّيِّبينَ الطّاهِرينَ الأَخْيارِ صَلَواتُكَ عَلَيْهِمْ وَعَلى اَجْسادِهِمْ وَاَرْواحِهِمْ وَرَحْمَةُ اللهِ وَبَرَكاتُهُ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اِلهٰي وَسَيِّدي وَعِزَّتِكَ وَجَلالِكَ لَئِنْ طالَبَتْني بِذُنُوبي لأُطالِبَنَّكَ بِعَفْوِكَ، وَلَئِنْ طالَبَتْني بِلُؤْمي لأُطالِبَنَّكَ بِكَرَمِكَ، وَلَئِنْ اَدْخَلْتَنِى النّارَ لأُخْبِرَنَّ اَهْلَ النّارِ بِحُبّي لَكَ، اِلهٰي وَسَيِّدي اِنْ كُنْتَ لا تَغْفِرُ إلاّ لأَِوْلِيائِكَ وَاَهْلِ طاعَتِكَ فَإِلى مَنْ يَفْزَعُ الْمُذْنِبُونَ، وَاِنْ كُنْتَ لا تُكْرِمُ إلاّ اَهْلَ الْوَفاءِ بِكَ فَبِمَنْ يَسْتَغيثُ الْمُسْيؤُنَ اِلهٰي اِنْ اَدْخَلْتَنِى النّارَ فَفي ذلِكَ سُرُورُ عَدُوِّكَ، وَاِنْ اَدْخَلْتَنِى الْجَنَّةَ فَفي ذلِكَ سُرُورُ نَبِيِّكَ، وَاَنَا وَاللهِ اَعْلَمُ اَنَّ سُرُورَ نَبِيِّكَ اَحَبُّ اِلَيْكَ مِنْ سُرُورِ عَدُوِّكَ،</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنّي اَسْأَلُكَ اَنْ تَمْلأَ قَلْبي حُبّاً لَكَ، وَخَشْيَةً مِنْكَ، وَتَصْديقاً بِكِتابِكَ، وَإِيماناً بِكَ، وَفَرَقاً مِنْكَ، وَشَوْقاً اِلَيْكَ، يا ذَا الْجَلالِ وَالاِكْرامِ حَبِّبْ اِلَيَّ لِقاءِكَ وَاَحْبِبْ لِقائي، وَاجْعَلْ لي في لِقائِكَ الرّاحَةَ وَالْفَرَجَ وَالْكَرامَةَ،</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اَلْحِقْني بِصالِحِ مِنْ مَضى، وَاجْعَلْني مِنْ صالِحِ مَنْ بَقي وَخُذْ بي سَبيلَ الصّالِحينَ، وَاَعِنّي عَلى نَفْسي بِما تُعينُ بِهِ الصّالِحينَ عَلى اَنْفُسِهِمْ، وَاخْتِمْ عَمَلي بِأَحْسَنِهِ، وَاجْعَلْ ثَوابي مِنْهُ الْجَنَّةَ بِرَحْمَتِكَ، وَاَعِنّي عَلى صالِحِ ما اَعْطَيْتَني، وَثَبِّتْني يا رَبِّ، وَلا تَرُدَّني في سُوءٍ اسْتَنْقَذْتَني مِنْهُ يا رَبِّ الْعالَمينَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنّي اَسْأَلُكَ إِيماناً لا اَجَلَ لَهُ دُونَ لِقائِكَ، اَحْيِني ما اَحْيَيْتَني عَلَيْهِ وَتَوَفَّني اِذا تَوَفَّيْتَني عَلَيْهِ، وَابْعَثْني اِذا بَعَثْتَني عَلَيْهِ وَاَبْرِىءْ قَلْبي مِنَ الرِّياءِ وَالشَّكِّ وَالسُّمْعَةِ في دينِكَ، حَتّى يَكُونَ عَمَلي خالِصاً لَكَ<span dir=\"LTR\">.</span></h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اَعْطِني بَصيرَةً في دينِكَ، وَفَهْماً في حُكْمِكَ، وَفِقْهاً في عِلْمِكَ، وَكِفْلَيْنِ مِنْ رَحْمَتِكَ، وَوَرَعاً يَحْجُزُني عَنْ مَعاصيكَ، وَبَيِّضْ وَجْهي بِنُورِكَ، وَاجْعَلْ رَغْبَتي فيـما عِنْدَكَ، وَتَوَفَّني في سَبيلِكَ، وَعَلى مِلَّةَ رَسُولِكَ صَلَّى اللهُ عَلَيْهِ وَآلِهِ<span dir=\"LTR\">. </span></h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنّي اَعُوذُ بِكَ مِنَ الْكَسَلِ وَالْفَشَلِ وَالْهَمِّ وَالْجُبْنِ وَالْبُخْلِ وَالْغَفْلَةِ وَالْقَسْوَةِ وَالْمَسْكَنَةِ وَالْفَقْرِ وَالْفاقَةِ وَكُلِّ بَلِيَّةٍ، وَالْفَواحِشِ ما ظَهَرَ مِنْها وَما بَطَنَ، وَاَعُوذُ بِكَ مِنْ نَفْس لا تَقْنَعُ، وَبَطْنٍ لا يَشْبَعُ، وَقَلْبٍ لا يَخْشَعُ، وَدُعاءٍ لا يُسْمَعُ وَعَمَلٍ لا يَنْفَعُ، وَاَعُوذُ بِكَ يا رَبِّ عَلى نَفْسي وَديني وَمالي وَعَلى جَميعِ ما رَزَقْتَني مِنَ الشَّيْطانِ الرَّجيمَ اِنَّكَ اَنْتَ السَّميعُ الْعَليمُ<span dir=\"LTR\">.</span></h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنَّهُ لا يُجيرُني مِنْكَ اَحَدٌ وَلا اَجِدُ مِنْ دُونِكَ مُلْتَحَداً، فَلا تَجْعَلْ نَفْسي في شَيءٍ مِنْ عَذابِكَ، وَلا تَرُدَّني بِهَلَكَة وَلا تَرُدَّني بِعَذابٍ اَليمٍ<span dir=\"LTR\">. </span></h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ تَقَبَّلْ مِنّي وَاَعْلِ ذِكْري، وَارْفَعْ دَرَجَتي، وَحُطَّ وِزْري، وَلا تَذْكُرْني بِخَطيئَتي، وَاجْعَلْ ثَوابَ مَجْلِسي وَثَوابَ مَنْطِقي وَثَوابَ دُعائي رِضاكَ وَالْجَنَّةَ، وَاَعْطِني يا رَبِّ جَميعَ ما سَأَلْتُكَ، وَزِدْني مِنْ فَضْلِكَ، اِنّي اِلَيْكَ راغِبٌ يا رَبَّ الْعالَمينَ<span dir=\"LTR\">.</span></h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنَّكَ اَنْزَلْتَ في كِتابِكَ الْعَفْوَ وَأَمْرْتَنا اَنْ نَعْفُوَ عَمَّنْ ظَلَمْنا، وَقَدْ ظَلَمَنا اَنْفُسَنا فَاعْفُ عَنّا فَاِنَّكَ اَوْلى بِذلِكَ مِنّا، وَاَمَرْتَنا اَنْ لا نَرُدَّ سائِلاً عَنْ اَبْوابِنا وَقَدْ جِئْتُكَ سائِلاً فَلا تَرُدَّني إلاّ بِقَضاءِ حاجَتي، وَاَمَرْتَنا بِالإِحْسانِ اِلىَّ ما مَلَكَتْ اَيْمانُنا وَنَحْنُ اَرِقّاؤكَ فَاَعْتِقْ رِقابَنا مِنَ النّارِ، يا مَفْزَعي عِنْدَ كُرْبَتي، وَيا غَوْثي عِنْدَ شِدَّتي، اِلَيْكَ فَزِعْتُ وَبِكَ اسْتَغَثْتُ وَلُذْتُ، لا اَلُوذُ بِسِواكَ وَلا اَطْلُبُ الْفَرَجَ إلاّ مِنْكَ، فَاَغِثْني وَفَرِّجْ عَنّي يا مَنْ يَفُكُّ الأَسيرَ، وَيَعْفُو عَنِ الْكَثيرِ اِقْبَلْ مِنِّى الْيَسيرَ وَاعْفُ عَنِّي الْكَثيرَ اِنَّكَ اَنْتَ الرَّحيمُ الْغَفُورُ<span dir=\"LTR\">.</span></h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنّي اَسْأَلُكَ إِيماناً تُباشِرُ بِهِ قَلْبي وَيَقيناً حَتّى اَعْلَمَ اَنَّهُ لَنْ يُصيبَني&nbsp;إلاّ ما كَتَبْتَ لي وَرَضِّني مِنَ الْعَيْشِ بِما قَسَمْتَ لي يا اَرْحَمَ الرّاحِمينَ<span dir=\"LTR\">.</span></h6>\r\n\r\n<p>\r\n	<em>&quot;Seni, seninle tanıdım. Sen, beni kendine y&ouml;nlendirdin ve kendi (kapına) &ccedil;ağırdın. Eğer sen olmasaydın, senin kim olduğunu bilemezdim. Hamd, beni &ccedil;ağırdığında gevşek davrandığım h&acirc;lde, ben O&#39;nu &ccedil;ağırdığımda bana icabet eden Allah&#39;a mahsustur. Hamd, benden bor&ccedil; talep edince (kullarına bor&ccedil; vermemi isteyince), cimrilik ettiğim h&acirc;lde, bana istediğimi veren Allah&#39;a mahsustur. Hamd, istediğim zaman hacetim i&ccedil;in kendisine yakardığım ve sırrımı vasıtasız olarak a&ccedil;tığım zaman hacetimi veren Allah&#39;a mahsustur. Hamd, kendisinden gayrisini &ccedil;ağırmadığım Allah&#39;a mahsustur; eğer O&#39;ndan gayrisini &ccedil;ağırsaydım, duamı kabul etmezdi. Hamd, kendisinden gayrisine &uuml;mit bağlamadığım Allah&#39;a mahsustur; eğer ondan gayrisine &uuml;mit bağlasaydım, &uuml;midimi boşa &ccedil;ıkarırdı. Hamd, işimi kendi &uuml;zerine alan ve bana izzet veren, beni halka terk etmemekle, halkın k&uuml;&ccedil;&uuml;msemelerinden kurtaran Allah&#39;a mahsustur. Hamd, bana ihtiyacı olmadığı halde beni dostluğa kabul eden Allah&#39;a mahsustur. Hamd, hi&ccedil; g&uuml;nah işlememişim gibi bana hilmiyle (yumuşak) davranan Allah&#39;a mahsustur. Rabbim, benim nezdimde en beğenilir ve &ouml;vg&uuml;me en l&acirc;yık olandır.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Ben, istekleri sana y&ouml;neltmenin yolunu a&ccedil;ık g&ouml;r&uuml;yorum. Sana doğru coşan &uuml;mit pınarlarını dolu buluyorum. Sana &uuml;mit besleye-nin, senin l&uuml;tfundan yardım alması kolaydır. Seni &ccedil;ağıranların y&uuml;z&uuml;ne dua kapıları a&ccedil;ıktır. Senin ge&ccedil;ekten de &uuml;mit edenlerin hacetini yerine getirdiğini, perişanların hallerini g&ouml;zettiğini biliyorum. Senin kerem ve ihsanın i&ccedil;in yakarmanın, kaza ve kaderine rıza g&ouml;stermenin cimrilerin tutumları karşısında bana bir m&uuml;k&acirc;fat ve d&uuml;nya taliplerinin sahip oldukları şeylerden ihtiya&ccedil;sızlık olduğunu biliyorum. Sana doğru hareket edenin mesafesi yakındır. Muhakkak kullarınla senin aranda bir engel yoktur (onlar seni basiret g&ouml;z&uuml;yle m&uuml;şahede edebilirler); fakat ne var ki, onların amelleri kendileriyle senin aranda engel oluşturmaktadır. Fakat ben, katında duamın kabul edilmesine ve senin affına mazhar olmaya l&acirc;yık olmadığım h&acirc;lde isteğimi senin kapına getirmişim; hacetimi sana bildi-riyorum; sana sığınıyorum; sana yakarışımı aracı kılıyorum. &Ccedil;&uuml;nk&uuml; ben senin keremine g&uuml;veniyor, vaadinin doğruluğuyla huzur buluyorum; birliğine olan imanım, senden başka bir rabbim olmayışına yakin ve marifetimle sana y&ouml;neliyorum; senden başka tapılacak bir mabut yoktur; teksin ve ortağın yoktur.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! (Kur&#39;&acirc;n&#39;da) <strong>&quot;Allah&#39;ın fazlından (hacetlerinizi) isteyin; Allah size karşı daima şefkatlidir/merhametlidir.&quot;</strong> buyuran sensin; s&ouml;-z&uuml;n haktır ve vaadin doğrudur. Ey Mevla&#39;m! Kullarına, hacetlerini senden istemeyi emrettiğin h&acirc;lde onları bahşişinden mahrum etmen senin şanından uzaktır. Sen, kullarına sayısız bahşişlerde bulunansın. Kulla-rına s&uuml;rekli şefkat ve sevgiyle yaklaşansın.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! K&uuml;&ccedil;&uuml;kl&uuml;ğ&uuml;mde beni nimet ve ihsanınla terbiye ettin/ b&uuml;y&uuml;tt&uuml;n ve b&uuml;y&uuml;d&uuml;ğ&uuml;mde ise ismimi y&uuml;celttin. Ey d&uuml;nyada ihsan ve l&uuml;tf&uuml;yle beni terbiye eden ve ahiret i&ccedil;in kendi af ve keremine &uuml;mitlendiren (Rabbim)! Ey Mevla&#39;m! Beni sana y&ouml;nlendiren, sana olan marifetimdir; sana olan sevgim, katında benim şefaat&ccedil;imdir. Ben, kılavuz ve şefaat&ccedil;i-min doğruluğundan eminim.</em></p>\r\n\r\n<p>\r\n	<em>Ey Mevla&#39;m! G&uuml;nahıyla konuşmaz h&acirc;le gelmiş bir dille seni &ccedil;ağı-rıyorum. Ey Rabbim! G&uuml;nahtan dolayı helakete doğru giden bir kalple sana niyaz ediyorum. Ey Rabbim! (Gazabından korktuğum i&ccedil;in) korkulu bir h&acirc;lle ve (keremini &uuml;mit ettiğim i&ccedil;in) &uuml;mitli bir h&acirc;lle &ccedil;ağırıyorum seni. Ey Mevla&#39;m! G&uuml;nahlarıma baktığımda figan, ediyorum; ama senin kere-mine baktığımda umutlanıyorum. Eğer beni affedersen, bu senin merhametlilerin en &uuml;st&uuml;n&uuml; olduğun i&ccedil;indir (rahmetinin gereğidir) ve eğer beni cezalandırırsan hakkımda haksızlık etmiş olmazsın.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Hoşlanmadığın şeyleri yapmama rağmen, bana, senden (hacetimi) dileme c&uuml;retini veren, senin bahşiş ve keremindir. G&uuml;nah etmekten &ccedil;ekinmediğim halde zor anımda dayanağım senin rahmet ve şefkatindir. G&uuml;nahk&acirc;r olmama rağmen benim &uuml;midimi boşa &ccedil;ıkarmaya-cağını, arzumu ger&ccedil;ekleştireceğini &uuml;mit ediyorum. &Ouml;yleyse &uuml;midimi ger&ccedil;ekleştir ve duamı kabul et, ey derg&acirc;hına niyazda bulunulanların en hayırlısı ve ey &uuml;mit edilmeye l&acirc;yık olanların en &uuml;st&uuml;n&uuml;! Ey Mevla&#39;m! Arzum b&uuml;y&uuml;k, amelim ise k&ouml;t&uuml;d&uuml;r; affından bana, arzumun miktarıca bağışta bulun ve beni k&ouml;t&uuml; amelimden dolayı hesaba &ccedil;ekme; &ccedil;&uuml;nk&uuml; senin keremin, g&uuml;nahk&acirc;rları cezalandırmaktan &uuml;st&uuml;nd&uuml;r ve senin hilim ve sabrın hata işleyenleri cezalandırmaktan daha b&uuml;y&uuml;kt&uuml;r.</em></p>\r\n\r\n<p>\r\n	<em>Ey Mevla&#39;m! Senin b&uuml;y&uuml;kl&uuml;ğ&uuml;ne sığınıyorum. Gazabından l&uuml;tfuna koşuyorum. Affın hususunda iyi kanaate sahip olana, affın kesindir. Ey Rabbim! Ben kim oluyorum ki benden intikam alasın? Değerim nedir ki?! Y&uuml;celiğinle g&uuml;nahımdan ge&ccedil;; affınla bana l&uuml;tufta bulun. Ey Rabbim! K&ouml;t&uuml; amelimin &uuml;zerine perde &ccedil;ek; zatının y&uuml;celiği hakkına, g&uuml;nahımı affet. Eğer bug&uuml;n g&uuml;nahımı senden başkası bilseydi, o g&uuml;nahı işlemezdim; g&uuml;nahımdan dolayı hemen azaba tutulacağımdan korksaydım, o g&uuml;nahtan ka&ccedil;ınırdım. Elbette, bu (başka birisi g&uuml;nahımı bildiği i&ccedil;in g&uuml;nah işlemekten ka&ccedil;ınmam), senin, g&ouml;zetenlerin en değersizi ve en bilgisizi olduğun anlamına gelmez. Ey Rabbim! (b&ouml;yle bir telakki) senin, kusurları &ouml;rtenlerin en hayırlısı, h&uuml;k&uuml;m verenlerin en iyisi ve kerem sahiplerinin en &uuml;st&uuml;n&uuml; olduğun, insanların kusurlarını &ouml;rten, g&uuml;nahlarını affeden ve mutlak surette gaybı bilen olduğun i&ccedil;indir. Kereminle insanların g&uuml;nah-larını &ouml;rter ve sabır ve hilminle cezalarını geciktirirsin.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Her şeyi bildiğin h&acirc;lde hilminden dolayı ve her şeye g&uuml;c&uuml;n yettiği h&acirc;lde affından dolayı hamdolsun sana. Senin hilmin, benim g&uuml;nah işlemeğe c&uuml;ret bulmama sebep oluyor. Kusurlarımı &ouml;rtmen, hay&acirc;mın az olmasına neden oluyor. Affının b&uuml;y&uuml;kl&uuml;ğ&uuml;n&uuml; ve rahmetinin genişliğini bilmem, benim g&uuml;nah işlemeğe c&uuml;ret bulmama sebep oluyor. Kusurla-rımı &ouml;rtmen, hay&acirc;mın az olmasına neden oluyor; affının b&uuml;y&uuml;kl&uuml;ğ&uuml;ne ve rahmetinin genişliğine olan marifetim, beni g&uuml;nah işlemeye sevk ediyor.</em></p>\r\n\r\n<p>\r\n	<em>Ey Hal&icirc;m, ey Kerim, ey (ebediyen) diri olan, ey yaratıkları ayakta tutan, ey g&uuml;nahları affeden, ey t&ouml;vbeleri kabul eden, ey bahşişi b&uuml;y&uuml;k ve ey ihsanı s&uuml;rekli olan! Hani en g&uuml;zel şekilde kusurları &ouml;rtmen? Hani o b&uuml;y&uuml;k affın? Hani yakın kurtuluşun? Hani anında yardıma koşman? Hani geniş rahmetin? Hani g&uuml;zel bahşişlerin? Hani g&uuml;zel bağışların? Hani sonsuz l&uuml;tufların? Hani b&uuml;y&uuml;k fazlın? Hani b&uuml;y&uuml;k nimetlerin? Hani kadim ve ezel&icirc; ihsanın? Hani keremin? Ey Kerim! Kereminin h&uuml;rmetine beni kurtuluşa kavuştur. Rahmetin hakkına beni (her t&uuml;rl&uuml; helaket ve esirlikten) kurtar; ey her işi iyi ve g&uuml;zel olan, ey nimet veren ve ey l&uuml;tuf sahibi! Senin azabından kurtulmak i&ccedil;in amellerime değil, senin bize olan l&uuml;tuf ve ihsanına g&uuml;veniyorum. &Ccedil;&uuml;nk&uuml; sensin kendisinden korkulmaya layık olan ve sensin affetmeye layık olan. &Ouml;nce kullarına nimetler vererek ihsanda bulunur, sonra kereminle g&uuml;nahlarını affedersin. Bilmem hangisinin ş&uuml;kr&uuml;n&uuml; yerine getireyim; hakkımda a&ccedil;ığa vurduğun g&uuml;zel-liklerin mi? &Uuml;zerine perde &ccedil;ektiğin k&ouml;t&uuml; y&ouml;nlerimin mi? Kolaylaştırdığın ve &ccedil;oğundan beni g&uuml;zel bir şekilde kurtardığın zor imtihanlarımın mı?</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Ey sana sevgi besleyenin habibi; ey sana sığınanın ve herkesten bağlarını koparıp sadece sana bağlananın g&ouml;z&uuml;n&uuml;n nuru! Sen ihsan sahibisin, biz ise g&uuml;nahk&acirc;r; &ouml;yleyse ey Rabbim, kendi g&uuml;zelliğinle k&ouml;t&uuml;-l&uuml;klerimizi bağışla. Ey Rabbim! Hangi cehalet senin l&uuml;tuf ve ihsanının kapsamına girmez? Hangi zaman senin hilim ve ihsanını t&uuml;ketir?! Nimetlerinin karşısında amellerimizin ne değeri var?! Sonsuz kereminin karşısında amellerimizi nasıl &ccedil;ok sayabiliriz? Ey Rabbim! Sonsuz merha-metin g&uuml;nahk&acirc;rları nasıl kapsamına almaz?!</em></p>\r\n\r\n<p>\r\n	<em>Ey mağfireti hesapsız olan; ey rahmet eli daima a&ccedil;ık olan; ey efendim! İzzetine andolsun, eğer beni katından ve rahmet kapından uzaklaştıracak olursan, kesinlikle senin kapından y&uuml;z &ccedil;evirmem ve sana yalvarmaktan vazge&ccedil;mem; &ccedil;&uuml;nk&uuml; senin kerem ve ihsan sahibi olduğunu iyice biliyorum. Sen istediğini yaparsın, istediğini (istediğin kadar ve istedi-ğin şekilde) azaplandırırsın. İstediğine (istediğin kadar ve istediğin şekil-de) merhamet edersin. Yaptıklarından dolayı kimse seni sorguya &ccedil;eke-mez. M&uuml;lk&uuml;nde sana karşı gelinmez. Y&ouml;netiminde ortaklık olmaz. H&uuml;km&uuml;ne muhalefet olunmaz. Tedbirinde hi&ccedil; kimse sana itiraz edemez. Yaratmak ve h&uuml;k&uuml;m sana mahsustur. &Acirc;lemlerin Rabbi olan Allah&#39;ın şanı y&uuml;cedir.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Ey Rabbim! Sana y&ouml;nelen, keremine sığınan, ihsan ve nimetlerini tanıyan bir kulun olarak kapına gelmişim. Affını g&uuml;nahk&acirc;rlara &ccedil;ok g&ouml;rmeyen, fazlı noksanlaşmayan ve rahmeti azalmayan c&ouml;mert sensin. Biz, senin kadim ve ezeli affına ve sonsuz l&uuml;tuf ve rahmetine g&uuml;veniyoruz. Ey Rabbim! Acaba bize, sana olan iyi kanaatimizin aksine davranır mısın hi&ccedil;?! Veya umutlarımızı boşa &ccedil;ıkarır mısın hi&ccedil;? Hayır; kesinlikle ey Rabbim, senin hakkında b&ouml;yle bir zannımız yoktur; senin katına olan &uuml;midimiz bu değil. Senden arzumuz uzun ve beklentimiz &ccedil;ok b&uuml;y&uuml;kt&uuml;r. Sana karşı g&uuml;nah işledik de, g&uuml;nahlarımızı &ouml;rtmeni arzuladık. Seni &ccedil;ağırdık da, &ccedil;ağrımıza cevap vermeni &uuml;mit ettik. Ey Mevla&#39;mız! Arzumuzu ger&ccedil;ekleştir. Yaptıklarımızın karşısında hak ettiğimiz şeyi biliyoruz. Ama sen, halimizi biliyorsun. Katından bizleri eli boş geri &ccedil;evirmeyeceğini biliyoruz. Biz senin rahmetine layık olmasak da, sen, sonsuz l&uuml;tfun gereği bize ve g&uuml;nahk&acirc;rlara ihsanda bulunmaya layıksın. Layık olduğun şeyin hakkına bize ihsanda bulun. Bize ihsan ve bağışta bulun; &ccedil;&uuml;nk&uuml; senin bağışına muhtacız biz.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Ey &ccedil;ok bağışlayan! Nurunla hidayete erdik, fazl ve ihsanınla zengin olduk, nimetinle sabahlayıp akşamladık. G&uuml;nahlarımız sana aşik&acirc;rdır. Allah&#39;ım! G&uuml;nahlarımızdan dolayı senden af diliyor ve tekrar sana d&ouml;n&uuml;-yoruz. Sen &ccedil;eşitli nimetler vererek bize şefkat ederken, biz bunun karşı-sında g&uuml;nah işliyoruz. Hayrın daima bize inmektedir, bizim k&ouml;t&uuml;l&uuml;ğ&uuml;m&uuml;z ise sana doğru gelmekte. Kerim bir melek, her zaman k&ouml;t&uuml; amelimizi senin huzuruna getiriyor; ama bu (k&ouml;t&uuml; amelimiz), bize &ccedil;ok miktarda zahir&icirc; ve batin&icirc; nimetler vermeni engellemiyor.</em></p>\r\n\r\n<p>\r\n	<em>Her şeyden m&uuml;nezzehsin. Yarattığında ve tekrar dirilttiğinde, hilmin, keremin ve l&uuml;tfun sonsuzdur. İsimlerin mukaddestir, medhin y&uuml;cedir. T&uuml;m eser ve nişanelerin g&uuml;zeldir. Allah&#39;ım! L&uuml;tuf ve hilmin hi&ccedil;bir zaman benim amel ve hatamla değerlendirmeyecek kadar b&uuml;y&uuml;k ve &ccedil;oktur. Ey efendim, ey efendim, ey efendim! Bağışla, bağışla, bağışla.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Bizi, seni anmaya muvaffak eyle. Bizi gazabından koru, bizi azabından uzaklaştır, bahşişlerinden bize de nasip eyle; bize, evinin (K&acirc;be&#39;nin) ve Peygamber&#39;inin (rahmet, mağfiret ve hoşnutluğun ona ve Ehlibeyt&#39;ine olsun) kabrinin ziyaretini nasip et; muhakkak sen (kullarına) yakın ve dualarını kabul edensin. (Allah&#39;ım!) İtaatin olan (şeylere) amel etmeyi bana nasip eyle. Bizi, kendi dinin ve Peygamber&#39;inin s&uuml;nneti &uuml;zere &ouml;ld&uuml;r. Beni, annemi ve babamı bağışla; onlara merhamet et; beni onlar b&uuml;y&uuml;tt&uuml;; hakkımdaki ihsanlarına karşılık olarak onlara ihsanda bulun; g&uuml;nahlarını bağışla. M&uuml;min erkekleri ve kadınları, onların dirilerini ve &ouml;l&uuml;lerini bağışla; bizlerle onların arasını hayırlarla birleştir.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Allah&#39;ım! Dirimizi, &ouml;l&uuml;m&uuml;z&uuml;, huzurda olanımızı ve olmayanımızı, er-keğimizi, kadınımızı, &ccedil;ocuğumuzu, b&uuml;y&uuml;ğ&uuml;m&uuml;z&uuml;, efendimizi ve k&ouml;lemizi affet. Allah&#39;tan d&ouml;nenler yalan dediler de d&ouml;n&uuml;ş&uuml; zor bir sapıklığa d&uuml;şt&uuml;ler ve a&ccedil;ık&ccedil;a (iki d&uuml;nyada) h&uuml;srana uğradılar.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Muhammed&#39;e ve Ehlibeyti&#39;ne rahmet et. İşimi hayırla sonu&ccedil;-landır. &Ouml;nemli d&uuml;nya ve ahiret işlerimde bana yardımcı ol. Bana merhamet etmeyeni, bana musallat eyleme. Kendi katından bana daima bir koruyucu ver. Verdiğin g&uuml;zel nimetleri elimizden alma. Kendi l&uuml;tuf ve kereminden bize bol, helal ve temiz rızk nasip et.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Beni kendi korumana al; her &ccedil;eşit beladan beni koru; beni kendi himayene al; bana kendi evinin (K&acirc;be&#39;nin) ziyaretini bu yıl ve her yıl nasip eyle. Peygamber&#39;inin (s.a.a) ve İmamlar&#39;ın (Allah&#39;ın rahmet ve sel&acirc;mı onların &uuml;zerine olsun) kabirlerinin ziyaretini bana nasip eyle. Ey Rabbim! O kutsal ve şerefli yerlerden beni mahrum etme.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Bana, bir daha g&uuml;nah işlememek &uuml;zere t&ouml;vbe etmeyi nasip et. Kalbime, iyi iş yapmağı ilham et; bana iyi olana amel etmeyi, gece g&uuml;nd&uuml;z ve beni yaşattığın s&uuml;rece senden korkmayı nasip et, ey &acirc;lemlerin Rabbi!</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Allah&#39;ım! Sana ibadet etmeye hazırlanıp, namaz kılmak i&ccedil;in sana y&ouml;neldiğimde bana dalgınlık ve uyku verdin; ibadet ve m&uuml;nacat h&acirc;lini benden aldın. (Allah&#39;ım!) Neden b&ouml;yle bir duruma d&uuml;şt&uuml;m?! Ne zaman ıslah olduğumu ve t&ouml;vbe edenlerin topluluğuna katılmaya yakın olduğu-mu sandıysam, azmimi kıran ve sana kulluk etmeye engel olan &ouml;nemli bir olayla karşılaştım.</em></p>\r\n\r\n<p>\r\n	<em>Ey efendim! Yoksa beni kapından kovmuş ve hizmetinden kenara mı itmişsin?! Veya hakkını hafife aldığımı g&ouml;rd&uuml;ğ&uuml;n i&ccedil;in beni rahmet kapın-dan mı uzaklaştırmışsın?! Veya senden y&uuml;z &ccedil;evirdiğimi g&ouml;rd&uuml;ğ&uuml;n i&ccedil;in ba-na gazap mı etmiş veya beni yalancılardan sayıp ilgini mi kesmişsin benden?! Veya nimetlerinin ş&uuml;kr&uuml;n&uuml; yerine getirmeyen bir kul olduğumu g&ouml;r&uuml;p beni mahrum mu etmişsin?! Veya &acirc;limlerin topluluğundan uzak olduğumdan beni aşağılamış veya beni gafillerden sayıp rahmetinden &uuml;midimi kesmiş misin?! Veya gafillerin topluluklarına meylettiğimi g&ouml;r&uuml;p beni onların arasında mı bırakmışsın?! Veya duamı duymak istemediğin i&ccedil;in beni katından uzaklaştırmış mısın?! Veya su&ccedil; ve g&uuml;nahım ve sen-den utanmadığım i&ccedil;in mi beni cezalandırmışsın?</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Ey Rabbim! Beni affedecek olursan, (bu sana yaraşır,) nitekim benden &ouml;nce de nice g&uuml;nahk&acirc;rları affetmişsin. &Ccedil;&uuml;nk&uuml; ey Rabbim, senin l&uuml;tuf ve keremin, g&uuml;nah işleyen kulları cezalandırmaktan y&uuml;cedir; ben senin l&uuml;tfuna sığınıyorum. Gazabından ka&ccedil;ıp l&uuml;tfuna y&ouml;neliyorum. Affın hakkında iyi kanaate sahip olana mağfiretinden kesinlikle eminim.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Senin fazl ve hilmin hi&ccedil;bir zaman benim amelimle kıyaslan-mayacak ve g&uuml;nahımdan dolayı benim ayağımı kaydırmayacak kadar b&uuml;y&uuml;k ve geniştir. Ey seyidim! Ben neyim ve değerim ne olabilir ki?! Ey efendim! L&uuml;tuf ve kereminin hakkına, beni bağışla. Affınla bana ihsan buyurup kusurlarımı &ouml;rt. Zatının azameti hakkına g&uuml;nahımdan ge&ccedil;.</em></p>\r\n\r\n<p>\r\n	<em>Ey efendim! Senin b&uuml;y&uuml;tt&uuml;ğ&uuml;n k&uuml;&ccedil;&uuml;ğ&uuml;m ben; senin ilim bahşettiğin cahilim ben; senin hidayet ettiğin sapmış kulum ben; senin y&uuml;celttiğin değersizim; g&uuml;vence verdiğin korkağım; doyurduğun a&ccedil;ım; suya doyur-duğun susuzum; giyindirdiğin &ccedil;ıplağım; zenginleştirdiğin fakirim; kuvvetlen-dirdiğin zayıfım; aziz ettiğin zelilim; şifa verdiğin hastayım; bağışta bulunduğun sailim; g&uuml;nahını &ouml;rtt&uuml;ğ&uuml;n g&uuml;nahk&acirc;rım; hatasını bağışladığın hatak&acirc;rım, (neslini) &ccedil;oğalttığın azım; yardım ettiğin mustaz&#39;afım; huzu-runa kabul ettiğin perişanım.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Ey Rabbim! Ben gizlide senden hay&acirc; etmeyen (utanıp &ccedil;ekinme-yen) ve a&ccedil;ıkta da seni g&ouml;z &ouml;n&uuml;nde bulundurmayan biriyim. B&uuml;y&uuml;k musi-betlerle başbaşayım Efendisine karşı c&uuml;ret eden bir kimseyim. G&ouml;ky&uuml;z&uuml;-n&uuml;n g&uuml;&ccedil;l&uuml; Rabbine isyan eden biriyim. B&uuml;y&uuml;k g&uuml;nahları işlemek i&ccedil;in r&uuml;ş-vet veren (para harcayan) ve o b&uuml;y&uuml;k g&uuml;nahların haberini aldığımda he-men onlara doğru koşan biriyim. Bana m&uuml;hlet verdin, kendime gelmedim. G&uuml;nahlarımı &ouml;rtt&uuml;n, yine utanmadım; &ccedil;ekinmedim. G&uuml;nah işlemekte haddi aştım ve sen beni g&ouml;z&uuml;nden d&uuml;ş&uuml;rd&uuml;n, ama ben umursamadım. Bir daha hilminle bana m&uuml;hlet verdin, kereminle kusurlarımı &ouml;rtt&uuml;n. Bana karşı kusurlarımı hi&ccedil; g&ouml;rmemiş gibi davrandın. Benden (beni cezalandırmak-tan) hay&acirc; ediyormuşsun gibi g&uuml;nahlarımın azabını benden uzaklaştırdın.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Sana isyan ve g&uuml;nah işlemem, senin rububiyetini ink&acirc;r ettiğim, emrini hafife aldığım, azabına g&ouml;ğ&uuml;s gerdiğim ve tehdidini umursamadığım anlamında değildir; ben bunlardan dolayı g&uuml;nah işlemedim. Bir Hataydı, oldu artık; nefsim onu bana g&uuml;zel g&ouml;sterdi; heva ve hevesim, bana galip geldi. Bedbahtlığım (bu duruma d&uuml;şmeme) yardımcı oldu. (Diğer taraftan) kusurlarımı &ouml;rtmen, bana zaman kazandırdığı i&ccedil;in, daha da kibirlenerek rahat bir şekilde sana isyan edip emrine muhalefet etmeye başladım. Şimdi senin azabından kim kurtaracak beni?! Yarın d&uuml;şmanlardan kim savacak beni? Eğer tutunacağım ipini &ccedil;ekip koparırsan, kimin ipine tutunurum ben? Kitabın amellerimi sayacağı g&uuml;n, vay h&acirc;lime! Eğer kerem ve sonsuz rahmetini &uuml;mit etmeseydim ve rahmetinden &uuml;mit kesmemi yasaklamasaydın, yaptıklarımı hatırladığımda tamamen &uuml;midimi keserdim. Ey &ccedil;ağırılanların en hayırlısı ve ey &uuml;mit edilenlerin en &uuml;st&uuml;n&uuml;!</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Allah&#39;ım! İsl&acirc;m&#39;a olan bağlılığımla sana y&ouml;neliyorum. Kur&#39;&acirc;n&#39;ın h&uuml;rmetine sana g&uuml;veniyorum. Umm&icirc;, Kureyş&icirc;, H&acirc;şim&icirc;, Arab&icirc;, Tiham&icirc;, Mekk&icirc; ve Meden&icirc; olan Peygamber&#39;in aşkına, sana yaklaşmayı &uuml;mit ediyorum. (Allah&#39;ım!) İmanla olan &uuml;ns ve alışkanlığımı vahşete &ccedil;evirme. M&uuml;k&acirc;fatımı, senden başkasına ibadet eden kimsenin m&uuml;k&acirc;fatı gibi etme. &Ccedil;&uuml;nk&uuml; bir grup kanlarının d&ouml;k&uuml;lmesini &ouml;nlemek i&ccedil;in dilleriyle iman ettiler de arzularına yetiştiler. Biz ise, bizi bağışlayıp rahmetine kavuşturasın, diye sana dilimiz ve kalbimizle iman ettik; &ouml;yleyse bizi de arzumuza kavuştur; sana olan &uuml;midimizi kalbimizde sabitleştir; bizi hidayete kavuş-turduktan sonra kalbimizi saptırma; kendi katından bize rahmet et; ş&uuml;phesiz sen &ccedil;ok &ccedil;ok bağışlayansın.</em></p>\r\n\r\n<p>\r\n	<em>Andolsun izzetine, eğer beni l&uuml;tuf kapından uzaklaştırsan, kesinlikle, senin kapından başka bir yere adım atmayacağım ve sana yalvarmaktan vazge&ccedil;meyeceğim. &Ccedil;&uuml;nk&uuml; ey efendim, senin kerem ve rahmetinin sonsuzluğunu tanımak kalbime ilham olmuştur. (Allah&#39;ım!) Kul, mevlası-nın kapısından başka kimin kapısına gidebilir? Yaratılan, kendisini yara-tandan başka kime sığınabilir? Allah&#39;ım! Beni, ağır zincirlere vurup insanların arasında ihsanını benden kessen, insanların g&ouml;zlerini kusurla-rımı g&ouml;rmeğe &ccedil;evirsen, ateşe s&uuml;r&uuml;klenmemi emretsen ve benimle iyi kulların arasında ayrılık d&uuml;ş&uuml;rsen, yine de senden &uuml;mit kesmem; affına olan arzumdan vazge&ccedil;mem; senin sevgin hi&ccedil;bir zaman kalbimden &ccedil;ık-maz; hi&ccedil;bir zaman verdiğin nimet ve ihsanlarını ve d&uuml;nyada kusurla-rımı &ouml;rtmeni unutmam.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Ey Mevla&#39;m! D&uuml;nya sevgisini kalbimden &ccedil;ıkar. Beni, peygamberle-rinin sonuncusu (Muhammed) Mustafa ve onun se&ccedil;kin Ehlibeyt&#39;iyle (Alla-h&#39;ın sel&acirc;mı onun ve onların &uuml;zerine olsun) bir araya getir. Beni, t&ouml;vbe ehli ve ger&ccedil;ekten sana y&ouml;nelenlerin makamına ulaştır. Beni kendi h&acirc;lime ağlamağa muvaffak eyle. Ger&ccedil;ekten &ouml;mr&uuml;m&uuml; boşuna ve boş arzularla ge&ccedil;irdim. Nefsinin ıslahından &uuml;mit kesenlerin durumuna d&uuml;ş-t&uuml;m. Ne yazık! Eğer bu h&acirc;limle kabre intikal edecek olursam, bu durumda, h&acirc;li benden daha k&ouml;t&uuml; olan kim olabilir?! &Ccedil;&uuml;nk&uuml; ben orayı dinlenebileceğim bir yer haline getirmiş değilim; orada yatmak i&ccedil;in salih amelle bir sergi sermiş değilim. Gidişimin nereye varacağını bilmezken neden ağlamaya-yım?! Nefsimin beni aldattığını ve her ge&ccedil;en g&uuml;nlerimin benim aleyhime olduğunu, &ouml;l&uuml;m&uuml;n (kartal gibi) başım &uuml;zerinde kanat a&ccedil;tığını g&ouml;r&uuml;yorum; (o h&acirc;lde) neden ağlamayayım?! Ruhumun bedenden ayrılacağı ana ağlıyorum; kabrimin karanlık durumuna ağlıyorum; lahidimin dar oluşuna ağlıyorum, M&uuml;nker ve Nekir&#39;in beni sorguya &ccedil;ekmelerine ağlıyorum; kabirden &ccedil;ıplak ve zelil bir vaziyette &ccedil;ıkacağım ana ağlıyorum. O an, yaptıklarımın ağır y&uuml;k&uuml;n&uuml; sırtımda taşıdığım h&acirc;lde bazen sağıma ve bazen de soluma bakacağım. &Ccedil;&uuml;nk&uuml; o zaman, herkes bana ilgi g&ouml;ster-meden kendi işiyle meşgul olur. O g&uuml;n, herkesin kendine yetecek bir işi vardır. Bazılarının y&uuml;zleri o g&uuml;n parıldar, g&uuml;ler, sevinir. Nice y&uuml;zler de vardır ki o g&uuml;n &uuml;zerlerinde toztoprak var. Onları karanlık ve zillet kaplar.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Ey Mevla&#39;m! G&uuml;venim, dayanağım, &uuml;midim ve tevekk&uuml;l&uuml;m sanadır. Senin rahmetine bağlanıyorum; sen istediğini rahmetine ulaştırırsın ve istediğini kerametinle hidayet edersin. Allah&#39;ım! Kalbimi her t&uuml;rl&uuml; şirkten temizlediğin i&ccedil;in sana hamd olsun ve dilimi seni anmaya a&ccedil;tığın i&ccedil;in sana hamd olsun. Acaba ben, bu kusurlu dilimle senin ş&uuml;kr&uuml;n&uuml; yerine geti-rebilir miyim?! Her ne kadar iyi amel etmeye gayret g&ouml;stersem de, senin rızanı kazanabilir miyim?! Ey Rabbim! Senin ş&uuml;kr&uuml;n&uuml; yerine getirmekte dilim &ccedil;ok acizdir ve senin ihsan ve nimetlerin karşısında amelim bir hi&ccedil; gibidir.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Senin bahşiş ve keremin arzumu a&ccedil;mıştır; senin l&uuml;tuf ve kabul edişin, amelimin kabul olmasına sebep olmuştur. Ey Mevla&#39;m! Sana y&ouml;neliyorum, senden korkuyorum ve sadece senin katından arzu ediyorum. &Uuml;midim, beni senin katına y&ouml;neltmiştir. Ey yeg&acirc;ne Allah&#39;ım! Sadece sana himmet bağladım. Senin katında olana rağbetim kanat a&ccedil;tı. En samimi &uuml;mit ve korkum ancak sanadır, kalbimdeki sevgi seninle &uuml;nsiyet bulmuştur. Sana el a&ccedil;tım. Korkumu, senin itaat ipine bağladım. Ey Mevla&#39;m! Seni anmakla kalbim ihya oluyor. Sana yakarmakla korkumu yeniyorum. Ey Mevla&#39;m! Ey kalbimin arzusu ve ey en son isteğim! Benimle, daima senin itaatinde olmama engel olan g&uuml;nahlarım arasına ayrılık d&uuml;ş&uuml;r. Sana her zamanki &uuml;midimi ve senin katına olan b&uuml;y&uuml;k tamahımı g&ouml;z &ouml;n&uuml;nde bulundurarak hacetimi senden istiyorum. Sen, kullarına karşı şefkatli ve merhametli olmayı kendi &uuml;zerine farz kılmışsın. H&uuml;k&uuml;m ve ferman mutlaka senindir. Ortağın yoktur. Yaratıkla-rının hepsi senin kudretin altında olup senin rızkından yiyorlar. Her şey senin karşında boyun eğmektedir. Sen y&uuml;cesin ey &acirc;lemlerin Rabbi!</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! H&uuml;ccetim kesilip delilsiz kalacağım, dilimin sana cevap vermekten aciz kalacağı ve senin sorgun karşısında aklımın mustarip olacağı g&uuml;n (Kıyamet g&uuml;n&uuml;) bana merhamet et. Ey b&uuml;y&uuml;k &uuml;midim! Muh-ta&ccedil;lığımın en şiddetli anında, kereminden beni mahrum eyleme. Ceha-letimden dolayı beni katından kovma. Sabrımın azlığından dolayı l&uuml;tfunu benden kesme. Fakirliğimden dolayı bana ihsan eyle. G&uuml;&ccedil;s&uuml;zl&uuml;ğ&uuml;mden dolayı bana merhamet et.&nbsp; &nbsp;</em></p>\r\n\r\n<p>\r\n	<em>Ey efendim! G&uuml;venim, dayanağım, &uuml;midim ve tevekk&uuml;l&uuml;m sanadır. Senin rahmetine bağlandım. (Niyaz) y&uuml;k&uuml;n&uuml; senin ihsan kapına indiri-yorum. Senin kerem ve bağışını g&ouml;z &ouml;n&uuml;nde bulundurarak hacetimi sana bildiriyorum. Ey Rabbim! Keremini &uuml;mit ederek sana yakarıyorum; ihtiyacım i&ccedil;in senin katına &uuml;mit bağlıyorum; fakirliğimi senin zenginliğinle gideriyorum; senin affınla ayakta duruyorum; senin kerem ve bahşişine g&ouml;z dikiyorum; senin daima hakkımda ihsan buyurmanı g&ouml;z &ouml;n&uuml;nde bulunduruyorum; &ouml;yleyse beni ateşte yakma; sensin benim &uuml;midim; beni cehenneme yerleştirme; sensin benim g&ouml;z&uuml;m&uuml;n ışığı.</em></p>\r\n\r\n<p>\r\n	<em>Ey Mevla&#39;m! İhsanına olan iyi kanaatimi yalana &ccedil;ıkarma; ger&ccedil;ekten g&uuml;venebileceğim tek merci sensin; benim fakir olduğumu (senin l&uuml;tfuna muhta&ccedil; olduğumu) &ccedil;ok iyi bildiğin h&acirc;lde katındaki sevaptan beni mahrum eyleme. Allah&#39;ım! Ecelim yaklaşmış olur da amelim beni sana yakınlaş-tırmamış olursa, (bu durumda) g&uuml;nahımı itiraf edişimi senin katında mazeretime vesika olarak sunuyorum.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Eğer affedecek olursan, affetmeye senden layık kim var ki? Ve eğer azaplandırırsan, h&uuml;k&uuml;mde senden daha adil kim olabilir ki? Allah&#39;ım! Bu d&uuml;nyada garipliğime, &ouml;l&uuml;m anında kederime, kabirde yalnız-lığıma ve (mezar) lahidinde vahşetime merhamet et. Hesap vermek i&ccedil;in huzuruna vardığımda zelilliğime acı. İnsanların bilmediği g&uuml;nahlarımı bağışla. Her zaman kusurlarımı &ouml;rt. &Ouml;l&uuml;m d&ouml;şeğine d&uuml;şt&uuml;ğ&uuml;mde, dostlar başıma toplanıp beni sağa, sola hareket ettirdiklerinde bana merhamet et. Gus&uuml;l i&ccedil;in yatırılıp salih komşularım tarafından sağa sola &ccedil;evrildi-ğimde bana l&uuml;tufta bulun (beni bağışla), cenazem, akrabalarım tarafın-dan taşındığında, bana merhamet et. Bu d&uuml;nyadan ayrıldığımda ve senin huzuruna varmak i&ccedil;in tek başıma kabre koyulduğumda bana ihsan bu-yur. Yeni evimde (kabirde), yalnızlığıma acı; b&ouml;ylece senden başkasıyla &uuml;nsiyet kurmamamı sağla.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Ey Mevla&#39;m! Beni kendi başıma bırakacak olursan helak olurum. Ey Mevla&#39;m! Hatalarımı bağışlamadığın takdirde kime sığınayım? &Ouml;l&uuml;m d&ouml;şeğinde senin inayetine ulaşamadığım takdirde kime yakarayım? Kederimi gidermediğin takdirde kime iltica edeyim? Ey Mevla&#39;m! Senden başka kimsem yok benim. Eğer sen bana merhamet etmezsen, kim bana merhamet eder? Yoksulluk g&uuml;n&uuml;mde, senin fazl ve ihsanın beni kapsa-mına almazsa, kimin fazl ve ihsanını &uuml;mit edeyim? Ecelim yetiştiğinde, g&uuml;nahlarımın affı i&ccedil;in hangi kapıyı &ccedil;alayım?</em></p>\r\n\r\n<p>\r\n	<em>Ey Mevla&#39;m! Sadece sana &uuml;mit ettiğim h&acirc;lde beni azabına du&ccedil;ar etme. Allah&#39;ım! &Uuml;midimi ger&ccedil;ekleştir; korkumu emniyete &ccedil;evir; g&uuml;nahla-rımın &ccedil;okluğundan dolayı sadece senin affını &uuml;mit ediyorum. Ey Mevla&#39;m! Hak etmediğim şeyi senden talep ediyorum. Sen takva ve mağfiret ehlisin (senden &ccedil;ekinilmeli ve senin affına sığınılmalıdır); &ouml;yleyse beni affet. L&uuml;tfundan bana k&ouml;t&uuml; y&ouml;nlerimi &ouml;rtecek bir elbise giyindir. Hatalarımı bir daha onlardan dolayı hesaba &ccedil;ekilmemek &uuml;zere bağışla. Ş&uuml;phesiz, senin ihsanın kadimdir. Affın b&uuml;y&uuml;kt&uuml;r ve b&uuml;y&uuml;kl&uuml;ğ&uuml;nle kullarının hatalarından ge&ccedil;ersin.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Allah&#39;ım! Sen &ouml;yle bir kerimsin ki, ihsanın istemeyenlere ve hatta senin rabliğini ink&acirc;ra kalkışanlara bile daima ulaşır. &Ouml;yleyse Ey Mevla&#39;m! Senden isteyeni, yaratma ve işleri y&ouml;netmenin sana mahsus olduğuna inananı, kapından nasıl boş &ccedil;evirirsin?! Bereket sendendir; sen y&uuml;cesin ey &acirc;lemlerin Rabbi. Ey Mevla&#39;m! Aciz kulun, senin kapına dayanmıştır. Muhta&ccedil;lık onu, senin huzuruna dikmiştir. Dua etmekle senin ihsan kapını &ccedil;alıyor. L&uuml;tuf ve keremin h&uuml;rmetine benden y&uuml;z &ccedil;evirme. Dile getirdiklerimi kabul buyur. Seni &ccedil;ağırdığım gibi beni reddetmeyeceğini umuyorum. &Ccedil;&uuml;nk&uuml; senin &ccedil;ok şefkat ve rahmet sahibi olduğunu biliyorum. Allah&#39;ım! Sen, isteyene vermekten yorulmayan bir kerimsin ve vermek senden bir şeyi eksiltmez. Sen, kemal sıfatlarında buyurduğun gibisin ve bizim dediğimizden y&uuml;cesin.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Senden, g&uuml;zel sabır, yakın kurtuluş, doğru konuşan dil ve b&uuml;y&uuml;k m&uuml;k&acirc;fat istiyorum. Ey Rabbim! Bildiğim ve bilmediğim her hayrı senden istiyorum. Allah&#39;ım! Senden salih kullarının istedikleri şeylerin en hayırlısını istiyorum. Ey istenilenlerin en hayırlısı ve ey bahşiş edenlerin en &ccedil;ok bahşiş edeni! Kendim, ailem annem, babam, &ccedil;ocuklarım, yakınlarım ve din kardeşlerimle ilgili isteklerime kavuştur beni. Yaşayışı-mı g&uuml;zel kıl. Yiğitliğimi aşik&acirc;r et. B&uuml;t&uuml;n hallerimi ıslah et. Beni &ouml;mr&uuml; uzun, ameli iyi, nimetini kendisine tamamladığın, kendisinden hoşnut olduğun ve baştanbaşa mutluluk, keramet ve g&uuml;zellik bahşeden temiz bir hayatla yaşattığın kimselerden kıl; sen dilediğini yaparsın. Senden baş-kası her istediğini yapamaz.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Allah&#39;ım! Beni senin tarafından &ouml;zel bir şekilde anılmaya mazhar eyle. Gece ve g&uuml;nd&uuml;zleri sana yakın olmak i&ccedil;in yaptığım amelleri, riya ve g&ouml;steriş i&ccedil;in ve faydasız kılma. Beni sana eğilen ve huşu eden kulların-dan eyle.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Rızkıma bolluk ve vatanda emniyet nasip eyle bana. Ailemi, evl&acirc;dımı ve mal varlığımı benim i&ccedil;in g&ouml;z ışığı kıl. Bana verdiğin nimetleri elimden alma. Cismime sağlık ve bedenime kuvvet ver. Dinim-de selametlik nasip et. Beni yaşattığın m&uuml;ddet&ccedil;e kendi itaatine ve pey-gamber&#39;in Hazreti Muhammed&#39;in (Allah&#39;ın rahmet ve sel&acirc;mı ona ve Ehlibeyt&#39;inin &uuml;zerine olsun) itaatine muvaffak eyle. Beni kendi katından indirdiğin her &ccedil;eşit hayır ve bereketten fazlasıyla nasibini alan kullarından kıl. Beni (&ouml;zellikle) Kadir gecesinde indirdiğin hayır ve bereketten en &ccedil;ok nasibini alan kullarından eyle. Her yıl kullarına indirdiğin rahmet ve giydirdiğin afiyet giysisinden bana da nasip eyle. Beni, &uuml;zerlerinden bel&acirc;ları kaldırdığın, ihsanlarını kabul buyurduğun ve fenalıklarına g&ouml;z yumduğun kullarından eyle. Bu yıl ve her yıl bana, Beyt&uuml;&#39;l-Har&acirc;m (K&acirc;be) ziyaretini nasip eyle. Sonsuz fazlından bana bol rızk ver.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Ey Mevla&#39;m! T&uuml;m fenalıkları benden defet. Eziklik duymamam i&ccedil;in borcumu ve &uuml;zerimde olan kul haklarını eda eyle. Bana zulmetmeğe kal-kışanların, d&uuml;şmanlarımın ve beni &ccedil;ekemeyenlerin g&ouml;zlerini ve kulak-larını &uuml;zerimden kaldır. Beni onlara galip eyle. G&ouml;z&uuml;m&uuml; ışıklı ve kalbimi mutlu kıl. H&uuml;z&uuml;n ve kederimi, rahatlık ve ferahlığa &ccedil;evir. Ve bana bir &ccedil;ıkış yolu g&ouml;ster. Yaratıklarından, bana k&ouml;t&uuml;l&uuml;k etmeğe kalkışanı ayaklarım altına d&uuml;ş&uuml;r (zelil eyle). Beni, şeytanın, sultanın ve k&ouml;t&uuml; amellerimin fenalıklarından koru; beni t&uuml;m g&uuml;nahlardan arındır; affınla beni, cehen-nem ateşinden kurtar; rahmetinle beni cennete g&ouml;t&uuml;r. Fazlınla cennet hurileriyle evlenmeği bana nasip et. Beni salih evliyan Muhammed ve onun temiz, &uuml;st&uuml;n ve se&ccedil;kin Ehlibeyti&#39;yle birlikte haşreyle. Rahmet ve selamın onların &uuml;zerlerine olsun. Rahmet ve bereketin onların cesetlerine ve ruhlarına olsun.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım ve Mevla&#39;m! Andolsun izzet ve celaline; eğer beni g&uuml;nahlarımdan dolayı hesaba &ccedil;ekecek olursan, ben de senin affını &ouml;ne s&uuml;rerim. Eğer beni cimriliğimden dolayı hesaba &ccedil;ekecek olursan, ben de senin keremine sığınırım. Eğer beni ateşe atarsan, ben de cehennem ehline seni sevdiğimi s&ouml;ylerim. Allah&#39;ım ve Mevla&#39;m! Eğer mağfiretin itaat ehli ve evliyana has olursa, g&uuml;nahk&acirc;rlar kime yakarsınlar?! S&acirc;dık kimselerden başka, hi&ccedil; kimseye ikram ve ihsan etmeyecek olursan, k&ouml;t&uuml; insanlar kime sığınsınlar? Allah&#39;ım! Eğer beni cehenneme atacak olursan, bundan d&uuml;şmanın sevinir. Ve eğer beni cennete g&ouml;t&uuml;r&uuml;rsen, bundan Peygamber&#39;in hoşnut olur. Allah&#39;a andolsun, Peygamber&#39;inin hoşnutluğunun, d&uuml;şmanının sevincinden sana daha sevimli olduğunu biliyorum.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Allah&#39;ım! Kalbimi, sana sevgi, senden korku, kitabına tasdik, k&acirc;mil iman ve sana kavuşma sevinci ile doldurmanı niyaz ediyorum; ey celal ve kerem sahibi. Sana kavuşmayı bana sevimli kıl ve benim de sana varmamı kendine sevimli kıl. Sana vardığımda bana rahatlık, kurtuluş ve keramet nasip et.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Beni ge&ccedil;miş salihlere kavuştur ve kalan salihlerden eyle; salihlerin yolundan gitmeyi bana nasip et. Salihleri kendi nefislerine galip eylediğin gibi beni de kendi nefsime galip et. Amelimi en iyi şekilde sonu&ccedil;landır. Rahmetinle amelimin m&uuml;k&acirc;fatını cennet kıl. Beni, bana verdiğin şeylerden, razı olduğun şekilde yararlanmaya muvaffak eyle. Bana dinde sebat ver. Ey Rabbim! Beni kurtardığın fenalığa bir daha d&ouml;nd&uuml;rme. Ey &acirc;lemlerin Rabbi!</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Allah&#39;ım! Senden ancak, sana kavuşmakla son bulan iman g&uuml;c&uuml; istiyorum. Beni yaşattığın s&uuml;rece b&ouml;yle bir imanla yaşat; b&ouml;yle bir imanla &ouml;ld&uuml;r ve b&ouml;yle bir imanla haşret. Amelimde ihl&acirc;slı olmam i&ccedil;in kalbimi riyadan, ş&uuml;pheden ve dinde g&ouml;sterişten uzak tut.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Bana dinde basiret, h&uuml;k&uuml;m ve ilmini anlama g&uuml;c&uuml; ver ve rahmetinden iki kat nasip eyle. (Her iki d&uuml;nyada beni rahmetinden yararlandır.) (D&uuml;nya ve ahirette) nurunla y&uuml;z&uuml;m&uuml; ak eyle. Katında olana beni rağbetli kıl. Beni kendi yolunda ve Peygamber&#39;inin dini &uuml;zere &ouml;ld&uuml;r. Allah&#39;ın rahmet ve selamı ona ve onun Ehlibeyt&#39;inin &uuml;zerine olsun.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Tembellikten, yorgunluktan, h&uuml;z&uuml;nden, korkudan, cimrilikten, gafletten, katı kalplilikten, zilletten, d&uuml;şk&uuml;nl&uuml;kten, fakirlikten, her t&uuml;rl&uuml; be-l&acirc;dan, gizli ve a&ccedil;ık k&ouml;t&uuml;l&uuml;klerden sana sığınırım. Kanaat etmeyen nefis-ten, doymayan karından, huşu etmeyen kalpten, kabul olunmayan dua-dan, faydası olmayan amelden sana sığınırım. Ey Rabbim! Nefsim, di-nim, d&uuml;nyam ve bana verdiğin t&uuml;m nimetler hususunda senin rahmetin-den kovulmuş Şeytan&#39;ın şerrinden sana sığınıyorum. Muhakkak sen işiten ve bilensin.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Senin kahrından hi&ccedil; kimse kurtaramaz beni. Senden başka sığınılacak birini bulamıyorum ben. Bu durumda, beni hi&ccedil;bir azabına du&ccedil;ar eyleme. Beni helaket ve acı azabına taraf s&uuml;r&uuml;kleme.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! (Amellerimi) kabul eyle. İsim ve şanımı y&uuml;celt. G&uuml;nahla-rımı d&ouml;k. Hatamı bana hatırlatma. Meclisimin sevabını, konuşma ve duamın m&uuml;k&acirc;fatını kendi rızan ve cennetin kıl. Senden niyaz ettiklerimin hepsini bana nasip eyle ey Rabbim! Fazl ve rahmetini bana artır. Benim sana rağbetim &ccedil;oktur ey &acirc;lemlerin Rabbi!</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Sen kitabında, bize haksızlık yapanı affetmemizi buyurmuş-sun; ger&ccedil;ekten biz kendimize zulmettik; O h&acirc;lde bizi affet; ş&uuml;phesiz sen affetmeye bizden daha layıksın. Sen bize, saili kapımızdan boş &ccedil;evirmememizi emrettin; ben de bir sail olarak kapına geldim; hacetimi vermeden beni geri &ccedil;evirme. Ve yine bize, elimizin altında olanlara iyilik yapmamızı emrettin; biz de senin kullarınınız; bizi cehennem ateşinden kurtar. Ey kederli anımda sığınağım; ey zor anlarımda elimden tutan (Allah!) Sana sığınıyorum ve senden yardım bekliyorum. Sadece sana sığındım; sadece senden kurtuluş ve ferahlık niyaz ediyorum; bana yardımcı ol ve kederlerimi kalbimden gider. Ey esirleri kurtaran ve ey &ccedil;ok g&uuml;nahları affeden (Allah)! Az itaatimi kabul eyle ve &ccedil;ok g&uuml;nahlarımı bağışla. Sensin merhametli ve &ccedil;ok bağışlayan.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Senden, kalbimden hi&ccedil;bir zaman &ccedil;ıkmayan k&acirc;mil ve sabit iman, hakkımdaki takdirlerinden başka hi&ccedil;bir şeyin bana ulaşamayaca-ğını bilmeme sebep olacak k&acirc;mil bir yakin niyaz ediyorum. Yaşamımda bana verdiğin şeylere beni razı ve hoşnut eyle; ey merhametlilerin en merhametlisi!</em></p>\r\n\r\n<p>\r\n	5- Yine Şeyh Tus&icirc; (r.a), sahur vakti i&ccedil;in şu duayı rivayet etmiştir:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	يا عُدَّتي في كُرْبَتي، وَيا صاحِبي في شِدَّتي، وَيا وَلِيّي في نِعْمَتي، وَيا غايَتي في رَغْبَتـي، اَنْتَ السّاتِرُ عَوْرَتي، وَالْمُؤْمِنُ رَوْعَتي، وَالْمُقيلُ عَثْرَتي، فَاغْفِرْ لي خَطيئَتي.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنّي اَسْأَلُكَ خُشُوعَ الإيمانِ قَبْلَ خُشُوعِ الذّلِّ فِي النّارِ، يا واحِدُ يا اَحَدُ يا صَمَدُ يا مَنْ لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُنْ لَهُ كُفواً اَحَدٌ، يا مَنْ يُعْطي مَنْ سَأَلَهُ تَحَنُّناً مِنْهُ وَرَحْمَةً، وَيَبْتَدِئُ بِالْخَيْرِ مَنْ لَمْ يَسْأَلْهُ تَفَضُّلاً مِنْهُ وَكَرَماً، بِكَرَمِكَ الّدائِمِ صَلِّ عَلى مُحَمَّدٍ وَآلِِ مُحَمَّدٍ، وَهَبْ لي رَحْمَةً واسِعَةً جامِعَةً اَبْلُغُ بِها خَيْرَ الدُّنْيا وَالآخِرَةِ<span dir=\"LTR\">.</span></h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنّي اَسْتَغْفِرُكَ لِما تُبْتُ اِلَيْكَ مِنْهُ ثُمَّ عُدْتُ فيهِ، وَاَسْتَغْفِرُكَ لِكُلِّ خَيْرٍ اَرَدْتُ بِهِ وَجْهَكَ فَخالَطَني فيهِ ما لَيْسَ لَكَ، اَللّـهُمَّ صَلِّ عَلى مُحَمَّد وَآلِِ مُحَمَّدٍ وَاعْفُ عَنْ ظُلْمي وَجُرْمي بِحِلْمِكَ وَجُودِكَ يا كَريمُ، يا مَنْ لا يَخيبُ سائِلُهُ، وَلا يَنْفَدُ نائِلُهُ، يا مَنْ عَلا فَلا شَيْءَ فَوْقَهُ، وَدَنا فَلا شَيءَ دُونَهُ، صَلِّ عَلى مُحَمَّدٍ وآلِ مُحَمَّدٍ وَارْحَمْني، يا فالِقَ الْبَحْرِ لِمُوسى، اللَّيلَةَ اللَّيْلَةَ اللَّيْلَةَ، السّاعَةَ السّاعَةَ السّاعَةَ<span dir=\"LTR\">.</span></h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ طَهِّرْ قَلْبي مِنَ النِّفاقِ، وَعَمَلي مِنَ الرِّياءِ، وَلِساني مِنَ الْكَذِبِ، وَعَيْني مِنَ الْخِيانَةِ، فَاِنَّكَ تَعْلَمُ خائِنَةَ الأَعْيُنِ وَما تُخْفِي الصُّدورِ، يا رَبِّ هذا مَقامُ الْعائِذِ بِكَ مِنَ النّارِ، هذا مَقامُ الْمُسْتَجيرِ بِكَ مِنَ النَّارِ، هذا مَقامُ الْمُسْتَغيثِ بِكَ مِنَ النّارِ، هذا مَقامُ الْهارِبِ اِلَيْكَ مِنَ النّارِ، هذا مَقامُ مَنْ يَبُوءُ لَكَ بِخَطيئَتِهِ وَيَعْتَرِفُ بِذَنْبِهِ وَيَتُوبُ اِلى رَبِّهِ، هذا مَقامُ الْبائِسِ الْفَقيرِ، هذا مَقامُ الْخائِفِ الْمُسْتَجيرِ، هذا مَقامُ الَْمحْزُونِ الْمَكْرُوبِ، هذا مَقامُ الْمَغْمُومِ الْمَهْمُومِ، هذا مَقامُ الْغَريبِ الْغَريقِ، هذا مَقامُ الْمُسْتَوْحِشِ الْفَرِقِ، هذا مَقامُ مَنْ لا يَجِدُ لِذَنْبِهِ غافِراً غَيْرَكَ، وَلا لِضَعْفِهِ مُقَوِّياً اِلاّا اَنْتَ، وَلا لِهَمِّهِ مُفَرِّجاً سِواكَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	يا اللهُ يا كَريمُ، لا تُحْرِقْ وَجْهي بِالنّارِ بَعْدَ سُجُودي لَكَ وَتَعْفيري بِغَيْرِ مَنٍّ مِنّي عَلَيْكَ، بَلْ لَكَ الْحَمْدُ وَالْمَنُّ وَالتَّفَضُّلُ عَليَّ ارْحَمْ اَيْ رَبِّ&nbsp; اَيْ رَبِّ...</h6>\r\n\r\n<p>\r\n	<em>Ey sıkıntılı g&uuml;nlerimde azığım, ey zor g&uuml;nlerimde yaverim, ey nimetli g&uuml;nlerimde velinimetim ve ey arzu ve iştiyakımın son noktası olan (Rabbim)! Sensin kusurumu &ouml;rten, korktuğum şeylerden beni emniyete alan, s&uuml;r&ccedil;memi affeden. Benim hata ve g&uuml;nahımı bağışla.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Senden (cehennem) ateşindeki zilletten kaynaklanan huşuya tutulmadan &ouml;nce senden, imandan kaynaklanan bir huşu diliyorum. Ey yeg&acirc;ne, ey tek, ey noksansız ve ihtiya&ccedil;sız, ey doğurmayan ve doğma-yan, ey hi&ccedil;bir dengi olmayan, ey dileyen herkese şefkat ve rahmetinden dolayı veren ve dilemeyenlere de dilemedikleri halde l&uuml;tuf ve kereminden dolayı hayır veren ve daimi kereminden ihsan eden, Muhammed ve Ehlibeyt&#39;ine rahmet et ve beni d&uuml;nya ve ahiret hayrına ulaşabileceğim geniş ve kapsamlı bir rahmete mazhar kıl.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! T&ouml;vbe ettiğim h&acirc;lde tekrar işlediğim g&uuml;nahlardan dolayı senden mağfiret diliyorum. Yine sadece senin rızan i&ccedil;in yapmayı ama&ccedil;la-dığım, fakat (heva ve hevesim y&uuml;z&uuml;nden) senin rızanın dışında olan niyetleri de karıştırdığım b&uuml;t&uuml;n hayırlardan dolayı da senden mağfiret diliyorum. Allah&#39;ım! Muhammed ve Ehlibeyt&#39;ine rahmet et ve benim zul&uuml;m ve su&ccedil;umu kendi hilim ve c&ouml;mertliğinle bağışla; ey kerem sahibi; ey kendisine el a&ccedil;anı mahrum etmeyen, bağış ve ihsanı son bulmayan!</em></p>\r\n\r\n<p>\r\n	<em>Ey her şeyden daha y&uuml;ce ve her şeyden daha yakın olan (Rabbim)! Muhammed ve Ehlibeyt&#39;ine rahmet et ve bana merhamet eyle; bu gece, bu gece, bu gece; şu anda, şu anda, şu anda, ey denizi Musa i&ccedil;in yaran (Rabbim)!</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Kalbimi nifaktan, amelimi riya ve g&ouml;sterişten, dilimi yalandan, g&ouml;z&uuml;m&uuml; ihanetten temizle. Ş&uuml;phesiz sen g&ouml;zlerin ihanetli bakışlarından ve g&ouml;zlerin gizlediği şeylerden haberdarsın. Ey Rabbim! Bu, (cehennem) ateşinden sana sığınan kimsenin (perişan) h&acirc;lidir. Bu, ateşten (kurtulmak) i&ccedil;in senden sığınak isteyen kimsenin h&acirc;lidir. Bu, ateşe karşı senden imdat isteyen kimsenin h&acirc;lidir. Bu, ateşten sana ka&ccedil;an kimsenin h&acirc;lidir. Bu, su&ccedil;unu y&uuml;klenip sana getiren, g&uuml;nahını itiraf eden ve Rabbine t&ouml;vbe eden kimsenin h&acirc;lidir. Bu, fakir ve perişan kimsenin h&acirc;lidir. Bu, korkan ve sığınak isteyen kimsenin h&acirc;lidir. Bu, h&uuml;z&uuml;nl&uuml; ve &ccedil;ilekeş birinin h&acirc;lidir. Bu, gamlı ve kederli kimsenin h&acirc;lidir. Bu, senden başka g&uuml;nahını bağışlayacak, g&uuml;&ccedil; katacak ve sıkıntısını giderecek birisini bulamayan birisinin h&acirc;lidir.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Ey c&ouml;mertlik sahibi, benim sana hi&ccedil;bir minnetim olamaya-cağı gibi, bana hamd, minnet ve ihsan hakkın olan sana secde edip y&uuml;z&uuml;m&uuml; toprağa s&uuml;rmemden sonra y&uuml;z&uuml;m&uuml; (cehennem) ateşiyle yakma. Bana merhamet eyle; ey Rabbim, ey Rabbim, Ey Rabbim...!</em></p>\r\n\r\n<p>\r\n	Duanın &quot;Ya Rabbi, ya Rabi, ya Rabbi&quot; b&ouml;l&uuml;m&uuml; nefes kesilinceye kadar tekrarlanır.</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	ضَعْفي وَقِلَّةَ حيلَتي وَرِقَّةَ جِلْدي وَتَبَدُّدَ اَوْصالي وَتَناثُرَ لَحْمي وَجِسْمي وَجَسَدي، وَوَحْدَتي وَوَحْشَتي في قَبْري، وَجَزَعي مِنْ صَغيرِ الْبَلاءِ<span dir=\"LTR\">.</span></h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَسْأَلُكَ يا رَبِّ قُرَّةَ الْعَيْنِ، وَالاِغْتِباطَ يَومَ الْحَسْرَةِ وَالنَّدامَةِ، بَيِّضْ وَجْهِي يا رَبِّ يَوْمَ تَسْوَدُّ الْوُجُوهُ، آمِنّي مِنَ الْفَزَعِ الأَكْبَرِ، اَسْأَلُكَ الْبُشْرى يَوْمَ تُقَلَّبُ الْقُلُوبُ وَالاَْبْصارُ، وَالْبُشْرى عِنْدَ فِراقِ الدُّنْيا.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَلْحَمْدُ للهِ الَّذي اَرْجُوهُ عَوْناً في حَياتي، وَاُعِدُّهُ ذُخْراً لِيَوْمِ فاقَتي، اَلْحَمْدُ لله الَّذي اَدْعُوهُ وَلا اَدْعُو غَيْرَهُ وَلوْ دَعَوْتُ غَيْرَهُ لَخَيَّبَ دُعائي، اَلْحَمْدُ للهِ الَّذي اَرْجُوهُ وَلا اَرْجُو غَيْرَهُ وَلَوْ رَجَوْتُ غَيْرَهُ لأَخْلَفَ رَجائي، اَلْحَمْدُ للهِ الْمُنْعِمِ الْمُحْسِنِ الُمْجْمِلِ الْمُفْضِلِ ذِي الْجَلالِ والاِكْرامِ وَلِيُّ كُلِّ نِعْمَة، وَصاحِبُ كُلِّ حَسَنَة، وَمُنْتَهى كُلِّ رَغْبَة، وَقاضي كُلِّ حاجَة<span dir=\"LTR\">.</span></h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَارْزُقْني الْيَقينَ وُحسْنَ الظَّنِّ بِكَ، وَاَثْبِتْ رَجاءِكَ في قَلْبي، وَاقْطَعْ رَجائي عَمَّنْ سِواكَ، حَتّى لا اَرْجُوَ غَيْرَكَ وَلا اَثِقَ اِلاّ بِكَ يا لَطيفاً لِما تَشاءُ اُلطُفْ لي في جَميعِ اَحْوالي بِما تُحِبُّ وَتَرْضى.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	يا رَبِّ اِنّي ضَعيفٌ عَلَى النّارِ فَلا تُعَذِّبْني بالنّارِ، يا رَبِّ ارْحَمْ دُعائي وَتَضرُّعي وَخَوْفي وَذُلّي وَمْسكَنَتي وَتَعْويذي وَتَلْويِذي. يا رَبِّ اِنّي ضَعيفٌ عَنْ طَلَبِ الدُّنْيا وَاَنْتَ واسِعٌ كَريمٌ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَسْأَلُكُ يا رَبِّ بِقُوَّتِكَ عَلى ذلِكَ وَقُدْرَتِكَ عَلَيْهِ وَغِناكَ عَنْهُ وَحاجَتي اِلَيْهِ اَنْ تَرْزُقَني في عامي هذا وَشَهْري هذا وَيَوْمي هذا وَساعَتي هذِهِ رِزْقاً تُغْنيني بِهِ عَنْ تَكَلُّفِ ما في اَيْدي النّاسِ مِنْ رِزْقِكَ الْحَلالِ الطَّيِّبِ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَيْ رَبِّ مِنْكَ اَطْلُبُ وَاِلَيْكَ اَرْغَبُ وِايّاكَ اَرْجُو وَاَنْتَ اَهْل ذلِكَ، لا اَرْجُو غَيْرَكَ وَلا اَثِقُ إلاّ بِكَ يا اَرْحَمَ الرّاحِمينَ، اَيْ رَبِّ ظَلَمْتُ نَفْسي فَاْغفِرْ لي وَارْحَمْني وَعافِني.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	يا سامِعَ كُلِّ صَوْتٍ، وَيا جامِعَ كُلِّ فَوْتٍ، وَيا بارِئَ النُّفُوسِ بَعْدَ الْمَوْتِ، يا مَنْ لا تَغْشاهُ الظُّلُماتُ، وَلا تَشْتَبِهُ عَلَيْهِ الأَصْواتُ، وَلا يَشْغَلُهُ شَيءٌ عَنْ شَيءٍ، اَعْطِ مُحَمَّداً صَلَّى اللهُ عَلَيْهِ وآلِهِ اَفْضَلَ ما سَأَلَكَ وَاَفْضَلَ ما سُئِلْتَ لَهُ، وَاَفْضَلَ ما اَنْتَ مَسْؤُولٌ لَهُ اِلى يَوْمِ الْقِيامَةِ، وَهَبْ لِيَ الْعافِيَةَ حَتّى تُهَنِّئَني الْمَعيشَةَ، وَاخْتِمْ لي بِخَيْرٍ حَتّى لا تَضُرَّنيِ الذُّنُوبُ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ رَضِّني بِما قَسَمْتَ لي حَتّى لا اَسْأَلَ اَحَداً شَيْئاً، اَللّـهُمَّ صَلّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَافْتَحْ لي خَزائِنَ رَحْمَتِكَ، وَارْحَمْني رَحْمَةً لا تُعَذِّبُني بَعْدَها اَبَداً فِي الدُّنْيا وَالآخِرَةِ، وَارْزُقْني مِنْ فَضْلِكَ الْواسِعِ رِزْقاً حَلالاً طَيِّباً لا تُفْقِرُني اِلى اَحَدٍ بَعْدَهُ سِواكَ، تَزيدُني بِذلِكَ شُكْراً وَاِلَيْكَ فاقَةً وَفَقْراً، وَبِكَ عَمَّنْ سِواكَ غِناً وَتَعفُّفاً.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	يا مُحْسِنُ يا مُجْمِلُ، يا مُنْعِمُ يا مُفْضِلُ، يا مَليكُ يا مُقْتَدِرُ صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَاكْفِني الْمُهِمَّ كُلَّهُ، وَاقْضِ لي بِالْحُسْنى، وَبارِكْ لي في جَميعِ اُمُوري، وَاقْضِ لي جَميعَ حَوائِجي.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ يَسِّرْ لي ما اَخافُ تَعْسيرَهُ، فَاِنَّ تَيْسيرَ ما اَخافُ تَعْسيرَهُ عَلَيْكَ سَهْلٌ يَسيرٌ، وَسَهِّلْ لي ما اَخافُ حُزونَتَهُ، وَنَفِّسْ عَنّي ما اَخافُ ضَيقَهُ، وَكُفَّ عَنّي ما اَخافُ هَمَّهُ، وَاصْرِفْ عَنّي ما اَخافُ بَلِيَّتَهُ، يا اَرْحَمَ الرَّاحِمينَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ امْلـ قَلْبي حُبّاً لَكَ، وخَشْيَةً مِنْكَ، وَتَصْديقاً لَكَ، وَإيماناً بِكَ، وفَرَقاً مِنْكَ، وَشَوْقاً اِلَيْكَ يا ذَا الْجَلالِ وَالإكْرامِ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنَّ لَكَ حُقُوقاً فَتَصَدَّقْ بِها عَلَيَّ، وَلِلنّاسِ قِبَلي تَبِعاتٌ فَتَحمَّلْها عَنّي، وَقَدْ اَوْجَبْتَ لِكُلِّ ضَيْفٍ قِرىً، وَاَنَا ضَيْفُكَ، فَاْجعَلْ قِرايَ اللَّيْلَةَ الْجَنَّةَ، يا وَهّابَ الْجَنَّةِ يا وَهّابَ الْمَغْفِرَةِ، وَلا حَوْلَ وَلا قُوَّةَ إلاّ بِكَ .&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</h6>\r\n\r\n<p>\r\n	<em>Zayıflığıma, &ccedil;aresizliğime, derimin inceliğine, eklemlerimin ayrılı-şına, etimin d&ouml;k&uuml;l&uuml;ş&uuml;ne, cismime, cesedime, yalnızlığıma, kabirdeki vahşetime ve k&uuml;&ccedil;&uuml;k bel&acirc;lara (dahi) tahamm&uuml;ls&uuml;zl&uuml;ğ&uuml;me merhamet eyle.</em></p>\r\n\r\n<p>\r\n	<em>Ey Rabbim! Senden, teess&uuml;f ve pişmanlık g&uuml;n&uuml; (olan kıyamette) bana g&ouml;z aydınlığı ve gıpta edilecek bir h&acirc;l nasip etmeni diliyorum. Ey Rabbim! Y&uuml;zlerin karardığı g&uuml;nde benim y&uuml;z&uuml;m&uuml; beyazlaştır ve mahşerin b&uuml;y&uuml;k dehşetinden beni emniyete al. (Allah&#39;ım!) Kalpler ve g&ouml;zler alt&uuml;st olduğu vakit ve d&uuml;nyadan ayrılma zamanım geldiğinde senden (rahmet ve mağfiret) m&uuml;jdesi diliyorum.</em></p>\r\n\r\n<p>\r\n	<em>Hamd, hayatımda yardımını umduğum ve yoksulluk g&uuml;n&uuml;mde kendime birikim olarak g&ouml;rd&uuml;ğ&uuml;m Allah&#39;a mahsustur. Hamd; başkasına değil, sadece kendisine dua ettiğim Allah&#39;a mahsustur. Eğer O&#39;ndan başkasına dua etseydim, dileğimden yoksun bırakırdı beni. Hamd, ancak kendisine umut bağladığım Allah&#39;a mahsustur. Eğer umudumu ondan başkasına bağlasaydım beni umutsuz kılardı. Hamd, nimet veren, iyilik eden, g&uuml;zel davranan, fazl ve ihsan sahibi, celal ve kerem sahibi, her nimetin velisi, her iyiliğin sahibi, her rağbet ve iştiyakın doruk noktası ve her haceti yerine getiren Allah&#39;a mahsustur.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Muhammed ve Ehlibeyt&#39;ine rahmet et; bana yakin ve sana karşı iyi zanda bulunmayı nasip et. (Rahmetine) olan umudumu kalbimde sabitleştir. Başkasına umut bağlamamam ve g&uuml;venmemem i&ccedil;in senden başkasından umudumu kes. Ey istediğine l&uuml;tufla davranan (Allah)! B&uuml;t&uuml;n hallerimde sevdiğin ve razı olduğun şekilde bana da l&uuml;tufla davran.</em></p>\r\n\r\n<p>\r\n	<em>Ey Rabbim! Ben (cehennem) ateşine karşı zayıfım; beni ateşle azaplandırma. Ey Rabbim! Duama, yakarışıma, korku, zillet ve meskene-time, sığınak ve imdat isteyişime acı. Ey Rabbim! Ben d&uuml;nyanın talebin-den aciz ve zayıfım, sen ise (l&uuml;tfu) geniş ve kerem sahibisin.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Ey Rabbim! Buna olan g&uuml;&ccedil; ve kuvvetin hakkına, buna sen değil ben muhta&ccedil; olduğum i&ccedil;in, senden bu yılımda, bu ayımda, bu g&uuml;n&uuml;m ve bu saatimde bana, halkın elindeki şeylere muhta&ccedil; olma y&uuml;k&uuml;nden beni kurtaracak hel&acirc;l ve temiz rızk ihsan etmeni diliyorum.</em></p>\r\n\r\n<p>\r\n	<em>Ey Rabbim! Senden niyaz ediyorum; iştiyakım ve umudum sanadır; sen ise buna layıksın; ey merhametlilerin en merhametlisi! Senden başkasına umut bağlayamam ve senden başkasına g&uuml;venemem. Ey Rabbim! Nefsime zulmettim, bağışla beni, bana merhamet et ve bana afiyet ver.</em></p>\r\n\r\n<p>\r\n	<em>Ey her sesi işiten, ey her elden gideni toplayan, ey canları &ouml;l&uuml;mden sonra yaratan, ey zulmetlere b&uuml;r&uuml;nmeyen, seslerin (teşhisinde) hata yapmayan ve hi&ccedil;bir şey kendisini meşgul edip başka bir şeyden alı koymayan (Allah)! Muhammed&#39;e (Allah&#39;ın sal&acirc;t ve sel&acirc;mı onun ve Ehli-beyt&#39;inin &uuml;zerine olsun) kendisinin istediği ve onun i&ccedil;in senden başka-larının istediği veya Kıyamet g&uuml;n&uuml;ne kadar isteyecekleri, en faziletli şeyleri ihsan eyle. Bana da sıhhat ve afiyet vererek hayatı bana hoş ve tatlı kıl. G&uuml;nahların bana zarar vermemesi i&ccedil;in sonumu hayırla bitir. Allah&#39;ım! Kimseden bir şey istememem i&ccedil;in bana kısmet ettiğin şeylere beni razı kıl.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Allah&#39;ım! Muhammed ve Ehlibeyt&#39;ine rahmet et ve rahmet hazine-lerini benim y&uuml;z&uuml;me a&ccedil;. Bana, d&uuml;nya ve ahirette, beni hi&ccedil;bir zaman azap etmemene sebep olacak şekilde merhamet et. Bana geniş fazl ve kereminden, kendin dışında hi&ccedil; kimseye beni muhta&ccedil; kılmayacak hel&acirc;l ve temiz rızk nasip et. Bu vesileyle ş&uuml;kr&uuml;m&uuml;, sana olan ihtiya&ccedil; ve fakirliğimi artır, kendi vasıtanla beni başkalarından ihtiya&ccedil;sız kılıp bana iffet nasip eyle.</em></p>\r\n\r\n<p>\r\n	<em>Ey ihsan eden, ey iyi davranan, ey nimet veren, ey fazl ve kerem sahibi, ey h&acirc;kimiyet sahibi ve ey muktedir! Muhammed ve Ehlibeyt&#39;ine rahmet et ve &ouml;nemli sorunlarımın hepsinin halli i&ccedil;in bana yeterli ol; sonumu hayırla bitir; b&uuml;t&uuml;n işlerimde bana bereket ver ve b&uuml;t&uuml;n hacet-lerimi gider.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Zorluğundan korktuğum şeyi bana kolaylaştır. Zira zorluğundan korktuğum şeyi kolaylaştırmak, ş&uuml;phesiz senin i&ccedil;in kolay ve basittir. Yine &ccedil;&ouml;z&uuml;ms&uuml;zl&uuml;ğ&uuml;nden korktuğum şeyi bana kolaylaştır. Darlı-ğından korktuğum şeyi bana kolaylaştır. Darlığından korktuğum şeyi bana genişlet. Sıkıntısından korktuğum şeyin bana ulaşmasını engelle ve bel&acirc;sından korktuğum şeyi benden uzaklaştır; ey merhametlilerin en merhametlisi!</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Kalbimi kendine sevgi, sana karşı olan korku, sana olan tasdik ve iman, sana karşı &ccedil;ekingenlik ve sana şevk ve iştiyakla doldur; ey y&uuml;celik ve c&ouml;mertlik sahibi!</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! &Uuml;zerimde bir&ccedil;ok hakkın vardır senin, onları bana bağışla. İnsanlara karşı da yaptığım bir&ccedil;ok haksızlıklar vardır, onları da benden taraf telafi eyle. Sen her misafiri ağırlamayı farz kıldın; (ya Rabbi!) ben de senin bir misafirinim. Beni de bu gece cennetinle ağırla. Ey (minnetsiz) cennet bağışlayan, ey mağfiret ihsan eden (Allah)! Sana dayanmayan hi&ccedil;bir g&uuml;&ccedil; ve kuvvet yoktur.&quot;</em></p>\r\n\r\n<p>\r\n	6- <em>&quot;el-İkbal&quot;</em> kitabında rivayet edilen ve sahur vaktinin en kısa duası sayılan şu duayı okumak:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	يا مَفْزَعي عِنْدَ كُرْبَتي، وَيا غَوْثي عِنْدَ شِدَّتي، اِلَيْكَ فَزِعْتُ، وَبِكَ اسْتَغَثْتُ، وَبِكَ لُذْتُ لا اَلُوذُ بِسِواكَ وَلا اَطْلُبُ الْفَرَجَ إلاّ مِنْكَ، فَاَغِثْني وَفَرِّجْ عَنّي، يا مَنْ يَقْبَلُ الْيَسيرَ، وَيَعْفُو عَنِ الْكَثيرِ، اِقْبَلْ مِنِّي الْيَسيرَ وَاعْفُ عَنِّي الْكَثيرَ، اِنَّكَ اَنْتَ الْغَفُورُ الرَّحيمُ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنّي اَسْأَلُكَ إيماناً تُباشِرُ بِهِ قَلْبي، وَيَقيناً حَتّى اَعْلَمَ اَنَّهُ لَنْ يُصيبَني إلاّ ما كَتَبْتَ لي، وَرَضِّني مِنَ الْعَيْشِ بِما قَسَمْتَ لي يا اَرْحَمَ الرّاحِمينَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	يا عُدَّتي في كُرْبَتي، وَيا صاحِبي في شِدَّتي، وَيا وَليّي في نِعْمَتي، وَيا غايَتي في رَغْبَتي، اَنْتَ السّاتِرُ عَوْرَتي، وَالآمِنُ رَوْعَتي، وَالْمُقيلُ عَثْرَتي، فَاغْفِرْ لي خَطيئَتي يا اَرْحَمَ الرّاحِمينَ.</h6>\r\n\r\n<p>\r\n	&nbsp;<em>Ey bel&acirc; ve sıkıntı zamanında sığınağım ve ey zorluk zamanında imdadım! Sana yalvarıp yakarıyorum; senden imdat diliyor ve sana sığı-nıyorum, başkasına değil. (Sıkıntı ve zorluklardan) &ccedil;ıkışı, ancak senden diliyorum. O h&acirc;lde imdadıma yetiş ve beni sıkıntılardan kurtar. Ey az (ameli) kabul edip &ccedil;ok (g&uuml;nahı) affeden! Benim az (amelimi) kabul et ve &ccedil;ok (g&uuml;nahımı) bağışla; ş&uuml;phesiz sen bağışlayan ve merhametlisin.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Senden kalbimle b&uuml;t&uuml;nleşen bir iman diliyorum ve ancak bana yazdığın şeylerin bana ulaşacağına kanaat getirebileceğim bir ya-kin istiyorum. Ey merhametlilerin en merhametlisi! Hayatımda bana kısmet ettiğin şeylere beni razı kıl.</em></p>\r\n\r\n<p>\r\n	<em>Ey sıkıntılı anımda birikimim, ey zorluk zamanımda yaverim; ey nimetli g&uuml;n&uuml;mde velinimetim ve ey rağbet ve iştiyakımın doruk noktası olan (Rabbim)! Sensin kusurumu &ouml;rtecek, korkumu emniyete &ccedil;evirecek ve s&uuml;r&ccedil;memi affedecek olan; o h&acirc;lde benim hatamı bağışla, ey merha-metlilerin en merhametlisi!&quot;</em></p>\r\n\r\n<p>\r\n	7-&nbsp; Yine <em>&quot;el-İkbal&quot;</em> kitabında nakledilen şu tesbih ve zikirleri oku-mak:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	سُبْحـانَ مَنْ يَعْلَمُ جَوارِحَ الْقُلُوبِ، سُبْحـانَ مَنْ يُحْصي عَدَدَ الذُّنُوبِ، سُبْحـانَ مَنْ لا يَخْفى عَلَيْهِ خافِيَةٌ فِي السَّماواتِ وَالأَرَضينَ، سُبْحـانَ الرَّبِّ الْوَدُودِ، سُبْحـانَ الْفَرْدِ الْوِتْرِ، سُبْحـانَ الْعَظيمِ الأَعْظَمِ، سُبْحـانَ مَنْ لا يَعْتَدي عَلى اَهْلِ مَمْلَكَتِهِ، سُبْحـانَ مَنْ لا يُؤاخِذُ اَهْلَ الأَرْضِ بِأَلْوانِ الْعَذابِ، سُبْحـانَ الْحَنّانِ الْمَنّانِ، سُبْحـانَ الرَّؤُوفِ الرَّحيمِ، سُبْحـانَ الْجَبّارِ الْجَوادِ، سُبْحـانَ الْكَريمِ الْحَليمِ، سُبْحـانَ الْبَصيرِ الْعَليمِ، سُبْحـانَ الْبَصيرِ الْواسِعِ، سُبْحـانَ اللهِ عَلى اِقْبالِ النَّهارِ، سُبْحـانَ اللهِ عَلى اِدْبارِ النَّهارِ، سُبْحـانَ اللهِ عَلى اِدْبارِ اللَّيْلِ واِقْبالِ النَّهارِ، وَلَهُ الْحَمْدُ وَالَْمَجْدُ وَالْعَظَمةُ وَالْكِبرِياءُ مَعَ كُلِّ نَفَسٍ، وَكُلِّ طَرْفَةِ عَيْنٍ، وَكُلِّ لَْمحَةٍ سَبَقَ في عِلْمِهِ سُبْحانَكَ، مِلأَ ما اَحْصى كِتابُكَ، سُبْحانَكَ زِنَةَ عَرْشِكَ، سُبْحانَكَ سُبْحانَكَ سُبْحانَكَ.</h6>\r\n\r\n<p>\r\n	<em>M&uuml;nezzehtir kalplerdeki teess&uuml;rleri bilen. M&uuml;nezzehtir g&uuml;nahların sayısından haberdar olan. M&uuml;nezzehtir g&ouml;klerde ve yerlerde hi&ccedil;bir sır kendisine gizli olmayan. M&uuml;nezzehtir şefkatli Rab. M&uuml;nezzehtir tek ve eşsiz (Allah). M&uuml;nezzehtir b&uuml;y&uuml;k ve en y&uuml;ce olan (Allah). M&uuml;nezzehtir kendi memleketinin ehline (yaratıklarına) zulmetmeyen (Allah). M&uuml;nezzehtir yer ehlini &ccedil;eşitli azaplarla cezalandırmayan (Allah). M&uuml;nez-zehtir &ccedil;ok şefkatli ve &ccedil;ok ihsan sahibi olan (Allah). M&uuml;nezzehtir şefkatli ve Rahim (Allah). M&uuml;nezzehtir Cabbar, c&ouml;mert, kerem ve hilim sahibi (Allah). M&uuml;nezzehtir g&ouml;ren ve bilen (Allah). M&uuml;nezzehtir geniş basiret sahibi olan (Allah). M&uuml;nezzehtir g&uuml;nd&uuml;z&uuml; getirmede; m&uuml;nezzehtir g&uuml;n-d&uuml;z&uuml; g&ouml;t&uuml;rmede; M&uuml;nezzehtir geceyi g&ouml;t&uuml;r&uuml;p g&uuml;nd&uuml;z&uuml; getirmede. Allah&#39;ı tenzih eder, &ouml;verim. Hamd, y&uuml;celik, azamet ve kibriya O&#39;na mahsustur. O, her nefes alma, g&ouml;z kırpma ve ilminde ge&ccedil;en her işaretle birliktedir. (İlim) kitabını dolduracak kadar m&uuml;nezzehsin; Arş&#39;ının ağırlığınca m&uuml;-nezzehsin. M&uuml;nezzehsin sen, m&uuml;nezzehsin sen, m&uuml;nezzehsin sen.</em></p>\r\n\r\n<h2>\r\n	Orucun Niyeti</h2>\r\n\r\n<p>\r\n	Oru&ccedil; niyetini ulemanın da zikrettiği gibi, sahur yemeğinin ardın-dan yapmak iyidir. Fakat gecenin hangi diliminde niyet edilirse, caiz ve doğrudur.</p>\r\n\r\n<p>\r\n	Niyyet etmede, insanın yarını Allah rızası i&ccedil;in oru&ccedil; tutacağını bil-mesi ve farkında olması yeterlidir.</p>\r\n\r\n<p>\r\n	Seher vakitlerinde gece namazını ve tehecc&uuml;d&uuml;, m&uuml;mk&uuml;n mertebe ka&ccedil;ırmamak gerekir.</p>\r\n\r\n<h2>\r\n	4- Ramazan Ayının G&uuml;nd&uuml;zlerine Ait Ameller</h2>\r\n\r\n<p>\r\n	1- Merhum Şeyh Tus&icirc;&#39;nin de rivayet ettiği şu duayı her g&uuml;n oku-mak:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ هذا شَهْرُ رَمَضانَ الَّذي اَنْزَلْتَ فيهِ الْقُرآنَ هُدىً لِلنَّاسِ وَبَيِّناتٍ مِنَ الْهُدى وَالْفْرقانِ، وهذا شَهْرُ الصِّيامِ، وَهذا شَهْرُ الْقِيامِ، وَهذا شَهْرُ الاِنابَةِ، وَهذا شَهْرُ التَّوْبَةِ، وَهذا شَهْرُ الْمَغْفِرَةِ وَالرَّحْمَةِ، وَهذا شَهْرُ الْعِتْقِ مِنَ النّارِ وَالْفَوْزِ بِالْجَنَّةِ، وَهذا شَهْرٌ فيهِ لَيْلَةُ الْقَدْرِ الَّتي هِيَ خَيْرٌ مِنْ اَلْفِ شَهْرٍ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ فَصَلِّ عَلى مُحَمَّدٍ وآلِ مُحَمَّدٍ، وَاَعِّني عَلى صِيامِهِ وَقِيامِهِ، وَسلِّمْهُ لي وَسَلِّمْني فيهِ، وَاَعِنّي عَلَيْهِ بِاَفْضَلِ عَوْنِكَ، وَوَفِّقْني فيهِ لِطاعَتِكَ وَطاعَةِ رَسُولِكَ واَوْليائِكَ صَلَّى اللهُ عَلَيْهِمْ، وَفَرِّغْني فيهِ لِعِبادَتِكَ وَدُعائِكَ وَتِلاوَةِ كِتابِكَ، وَاَعْظِمْ لي فيهِ الْبَرَكَةَ، وَاَحْسِنْ لي فيهِ الْعافِيَةَ، وَاَصِحَّ فيهِ بَدَني، وَاَوْسِعْ لي فيهِ رِزْقي، وَاكْفِني فيهِ ما أهَمَّي وَاسْتَجِبْ فيهِ دُعائي، وَبَلِّغْني رَجائي.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ صَلّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، واَذْهِبْ عَنّي فيهِ النُّعاسَ وَالْكَسَلَ وَالسَّامَةَ وَالْفَتْرَةَ وَالْقَسْوَةَ وَالْغَفْلَةَ وَالْغِرَّةَ، وَجَنِّبْني فيهِ الْعِلَلَ وَالاَسْقامَ وَالْهُمُومَ وَالاَحْزانَ وَالاَعْراضَ وَالاَمْراضَ وَالْخَطايا وَالذُّنُوبَ، وَاصْرِفْ عَنّي فيهِ السُّوءَ وَالْفَحشاءَ وَالْجَهْدَ وَالْبَلاء وَالتَّعَبَ وَالْعِناءَ اِنَّكَ سَميعُ الدُّعاءِ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَاَعِذْني فيهِ مِنَ الشَّيْطانِ الرَّجيمِ وَهَمْزِهِ وَلَمْزِهِ وَنُفْثِهِ وَنُفْخِهِ وَوَسْوَسَتِهِ وَتَثْبيطِهِ وَبَطْشِه وَكَيْدِهِ وَمَكْرِهِ وَحبائِلِهِ وَخُدَعِهِ وَاَمانِيِّهِ وَغُرُورِهِ وَفِتْنَتِهِ وَشَرَكِهِ وَاَحْزَابِهِ وَاَتْباعِهِ واَشْياعِهِ وَاَوْلِيائِهِ وَشُرَكائِهِ وَجَميعِ مَكائِدِهِ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَارْزُقْنا قِيامَهُ وَصِيامَهُ وَبُلُوغَ الاَمَلِ فيهِ وَفي قِيامِهِ، وَاسْتِكْمالَ ما يُرْضيكَ عَنّي صَبْراً وَاْحتِساباً وَإيماناً وَيَقيناً، ثُمَّ تَقَبَّلْ ذلِكَ مِنّي بِالاَضْعافِ الْكَثيرَةِ، والاَجْرِ الْعَظيمِ يا رَبَّ الْعالَمينَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَارْزُقْني الْحَجَّ وَالْعُمْرَةَ والجِدَّ وَالاجْتِهادَ وَالْقُوَّةَ والنَّشاطَ والاِنابَةَ والتَّوْبَةَ ولِلتوفيْق والْقُرْبَةَ والْخَيْرَ الْمَقْبُولَ وَالرَّغْبَةَ والرَّهْبَةَ وَالتَّضَرُّعَ والْخُشُوعَ وَالرِّقَّةَ، والنِّيَّةَ الصّادِقَهَ، وَصِدْقَ اللِّسانِ، وَالْوَجَلَ مِنْكَ، وَالرَّجاءَ لَكَ، وَالتَّوَكُّلَ عَلَيْكَ، وَالثِّقَةَ بِكَ، وَالْوَرَعَ عَنْ مَحارِمِكَ، مَعَ صالِحِ الْقَوْلِ، وَمَقْبُولِ السَّعْي، وَمَرْفُوعِ الْعَمَلِ، وَمُسْتَجابِ الدَّعْوَةِ، وَلا تَحُلْ بَيْني وَبَيْنَ شيء مِنْ ذلِكَ بَعَرَضٍ وَلا مَرَضٍ وَلا هَمٍّ وَلا غَمٍّ وَلا سُقْم وَلا غَفْلَةٍ وَلا نِسْيانٍ، بَلْ بِالتَّعاهُدِ والتَّحَفُّظِ لَكَ وَفيكَ، وَالرِّعايَةِ لِحَقِّكَ، وَالْوَفاءِ بَعَهْدِكَ وَوَعْدِكَ بِرَحْمَتِكَ يا اَرْحَمَ الرّاحِمينَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ صَلّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَاقْسِمْ لي فيهِ اَفْضَلَ ما تَقْسِمُهُ لِعبادِكَ الصّالِحينَ، وَاَعْطِني فيهِ اَفْضَلَ ما تُعْطي اَوْلِياءَكَ الْمُقَرَّبينَ، مِنَ الرَّحْمَةِ وَالْمَغْفِرَةِ والتَّحَنُّنِ وَالاِجابَةِ وَالْعَفْوِ وَالْمَغْفِرَةِ الدّائِمَةِ، وَالْعافِيَةِ وَالْمُعافاةِ، وَالْعِتْقِ مِنَ النّارِ، وَالْفَوْزِ بِالْجَنَّةِ، وَخَيْرِ الدُّنْيا وَالآخِرَةِ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ صَلّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَاجْعَلْ دُعائي فيهِ اِلَيْكَ واصِلاً، وَرَحْمَتَكَ وَخَيْرَكَ اِلَيَّ فيه نازِلاً، وَعَمَلي فيهِ مَقْبُولاً، وَسَعْيي فيهِ مَشْكُوراً، وَذَنْبي فيهِ مَغْفُوراً، حَتّى يَكُونَ نَصيبي فيهِ الاَكْثَرَ، وَحَظّي فيهِ الاَوْفَرَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ صَلّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَوَفِّقْني فيهِ لِلَيْلَةِ الْقَدْرِ عَلى اَفْضَلِ حالٍ تُحِبُّ اَنْ يَكُونَ عَلَيْها اَحَدٌ مِنْ اَوْلِيائِكَ، وَاَرْضاها لَكَ، ثُمَّ اجْعَلْها لي خَيْراً مِنْ اَلْفِ شَهْرٍ، وَارْزُقْني فيها اَفْضَلَ ما رَزَقْتَ اَحَداً مِمَّنْ بَلَّغْتَهُ اِيّاها وَاَكْرَمْتَهُ بِها، وَاْجعَلْني فيها مِنْ عُتَقائِكَ مِنْ جَهَنَّمَ، وطُلَقائِكَ مِنَ النّارِ، وَسُعَداءِ خَلْقِكَ بِمَغْفِرَتِكَ وَرِضْوانِكَ يا اَرْحَمَ الرّاحِمينَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ صَلّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَارْزُقْنا في شَهْرِنا هذَا الْجِدَّ وَالاجْتِهادَ، والْقُوَّةَ وَالنَّشاطَ، وَما تُحِبُّ وَتَرْضى.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ رَبَّ الْفَجْرِ وَلَيالٍ عَشْر، وَالشَّفْعِ وَالْوَتْرِ، وَربَّ شَهْرِ رَمَضانَ، وَما اَنْزَلْتَ فيهِ مِنَ الْقُرآنِ، وَرَبَّ جَبْرَئيلَ وَميكائيلَ واِسْرافيلَ وَعِزْرائيلَ وَجَميعِ الْمَلائِكَةِ الْمُقَرَّبينَ، وَربَّ اِبْراهيمَ وَاِسْماعيلَ وَاِسْحـاقَ وَيَعْقُوبَ، وَربَّ مُوسى وَعيسى وَجميعِ النَّبِيّينَ وَالْمُرْسَلينَ، وَربَّ مُحَمَّدٍ خاتَمِ النَّبِيِّينَ صَلَواتُكَ عَلَيْهِ وَعَلَيْهِمْ اَجْمَعينَ، وَاَسْأَلُكَ بِحَقِّكَ عَلَيْهِمْ وَبِحَقِّهِمْ عَلَيْكَ، وَبِحَقِّكَ الْعَظيمِ لَمّا صَلَّيْتَ عَلَيْهِ وَآلِهِ وَعَلَيْهِمْ اَجْمَعينَ، وَنَظَرْتَ اِلَيَّ نَظْرَةً رَحيمَةً تَرْضى بِها عَنّي رِضىً لا سَخَطَ عَلَيَّ بَعْدَهُ اَبَداً، وَاَعْطَيْتَني جَميعَ سُؤْلي وَرَغْبَتي وَاُمْنِيَّتي وَاِرادَتي، وَصَرَفْتَ عَنّي ما اَكْرَهُ وَاَحْذَرُ وَاَخافُ عَلى نَفْسي وَما لا اَخافُ، وَعَنْ اَهْلي وَمالي وَاِخْواني وَذُرِّيَّتي.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِلَيْكَ فَرَرْنا مِنْ ذُنُوبِنا فَـاوِنا تائِبينَ وَتُبْ عَلَيْنا مُسْتَغْفِرينَ، وَاغْفِرْ لَنا مُتَعوِّذينَ، وَاَعِذْنا مُسْتَجيرينَ، وَاَجِرْنا مُسْتَسْلِمينَ، وَلا تَخْذُلْنا راهِبينَ، وآمِنّا راغِبينَ، وَشَفِّعْنا سائِلينَ، وَاَعْطِنا اِنَّكَ سَميعُ الدُّعاءِ قَريبٌ مُجيبٌ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اَنْتَ رَبِّي وَاَنَا عَبْدُكَ وَاَحَقُّ منْ سَأَلَ الْعَبْدُ رَبَّهُ وَلَمْ يَسْأَلِ الْعْبادُ مِثْلَكَ كَرَماً وَجُوداً، يا مَوْضِعَ شَكْوىَ السّائِلينَ، وَيا مُنْتَهى حاجَةِ الرّاغِبينَ، وَيا غِياثَ الْمُسْتَغيثينَ، وَيا مُجيبَ دَعْوَةِ الْمُضْطَرِّينَ، وَيا مَلْجَاَ الْهارِبينَ، وَيا صَريخَ الْمُسْتَصْرِخينَ، وَيا رَبَّ الْمُسْتَضْعَفينَ، وَيا كاشِفَ كَرْبِ الْمَكْرُوبينَ، وَيا فارِجَ هَمِّ الْمَهْمُومينَ، وَيا كاشِفَ الْكَرْبِ الْعَظيمِ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	يا اَللهُ يا رَحْمنُ يا رَحيمُ يا اَرْحَمَ الرّاحِمينَ (وَيا اَللهُ المَكْنُونُ مِنْ كُلِّ عَيْنٍ، الْمُرْتَدي بِالْكِبْرِياءِ) صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَاغْفِرْ لي ذُنُوبي وَعُيُوبي وَاِساءَتي وَظُلْمي وَجُرْمي وَاِسْرافي عَلى نَفْسي، وَارْزُقْني مِنْ فَضْلِكَ وَرَحْمَتِكَ فَاِنَّهُ لا يَمْلِكُها غَيْرُكَ، وَاعْفُ عَنّي وَاغْفِرْ لي كُلَّ ما سَلَفَ مِنْ ذُنُوبي، وَاعْصِمْني فيـما بَقِيَ مِنْ عُمْري، وَاسْتُرْ عَلَيَّ وَعَلى والِديَّ وَوَلَدي وَقرابَتي وَاَهْلِ حُزانَتي وَمَنْ كانَ مِنّي بِسَبيْل مِنَ الْمُؤْمِنينَ وَالْمُؤْمِناتِ في الدُّنْيا وَالآخِرَةِ فَاِنَّ ذلِكَ كُلَّهُ بِيَدِكَ وَاَنْتَ واسِعُ الْمَغْفِرَةِ، فَلا تُخَيِّبْني يا سَيِّدي، وَلا تَرُدَّ دُعائي وَلا يَدي اِلى نَحْري حَتّى تَفْعَلَ ذلِكَ بي، وَتَسْتَجيبَ لي جَميعَ ما سَأَلْتُكَ، وَتَزيدَني مِنْ فَضْلِكَ فَاِنَّكَ عَلى كُلِّ شَيءٍ قَديرٌ، وَنَحْنُ اِلَيْكَ راغِبُونَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ لَكَ الاَسْماءُ الْحُسْنى، وَالاَمْثالُ الْعُلْيا، وَالْكِبْرِياءُ وَالآلاءُ، اَسْأَلُكَ بِاسْمِكَ بِسْمِ الله الرَّحْمـنِ الرَّحيمِ اِنْ كُنْتَ قَضَيْتَ في هذِهِ اللَّيْلَةِ تَنَزُّلَ الْمَلائِكَةِ وَالرُّوحِ فيها اَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَاَنْ تَجْعَلَ اسْمي فِي السُّعَداءِ، وَرُوحي مَعَ الشُّهَداءِ، وَاِحْساني في عِلِّيّينَ، وَاِساءَتي مَغْفُورَةً وَاَنْ تَهَبَ لي يَقيناً تُباشِرُ بِهِ قَلْبي، وَاِيماناً لا يَشُوبُهُ شَكٌّ، وَرِضىً بِما قَسَمْتَ لي، وَآتِني في الدُّنْيا حَسَنَةً وَفِي&nbsp;الآخِرَةِ حَسَنَةً وَقِني عَذابَ النّارِ، وَاِنْ لَمْ تَكُنْ قَضَيْتَ في هذِهِ اللَّيْلَةِ تَنَزُّلَ الْمَلاَئِكَةُ وَالرُّوحُ فيها فَاَخِّرْني اِلى ذلِكَ، وَارْزُقْني فيها ذِكْرَكَ وَشُكْرَكَ وَطاعَتَكَ وَحُسْنَ عِبادَتِكَ وصَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ بِاَفْضَلِ صَلَواتِكَ يا اَرْحَمَ الرّاحِمينَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	يا اَحَدُ يا صَمَدُ، يا رَبَّ مُحَمَّدٍ، اغْضَبِ الْيَوْمَ لُِمحَمَّدٍ وَلاَِبْرارِ عِتْرَتِهِ واقْتُلْ اَعْداءَهُمْ بَدَداً، وَاَحْصِهِمْ عَدَداً، وَلا تَدَعْ عَلى ظَهْرِ الاَرْضِ مِنْهُمْ اَحَداً، وَلا تَغْفِرْ لَهُمْ اَبَداً، يا حَسَنَ الصُّحْبَةِ يا خَليفَةَ النَّبِيّينَ اَنْتَ اَرْحَمُ الرّاحِمينَ الْبَديءُ الْبَديعُ الَّذي لَيْسَ كَمِثْلِكَ شَيءٌ، وَالدّائِمُ غَيْرُ الْغافِلِ، وَالْحَيُّ الَّذي لا يَمُوتُ، اَنْتَ كُلَّ يَوْم في شَأن، اَنْتَ خَليفَةُ مُحَمَّدٍ، وَناصِرُ مُحَمَّدٍ، وَمُفَضِّلُ مُحَمَّدٍ، اَسْأَلُكَ اَنْ تَنْصُرَ وَصِيَّ مُحَمَّدٍ، وَخَليفَةَ مُحَمَّدٍ، وَالْقائِمَ بِالْقِسْطِ مِنْ أَوْصِياءِ مُحَمَّدٍ صَلَواتُكَ عَلَيْهِ وَعَلَيْهِمْ، اِعْطِفْ عَلَيْهِمْ نَصْرَكَ يا لا اِلـٰهَ إلاّ اَنْتَ، بِحَقِّ لا اِلـٰهَ إلاّ اَنْتَ، صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَاجْعَلْني مَعَهُمْ في الدُّنْيا وَالآخِرَةِ، وَاجْعَلْ عاقِبَةَ اَمْري اِلى غُفْرانِكَ وَرَحْمَتِكَ يا اَرْحَمَ الرّاحِمينَ، وَكَذلِكَ نَسَبْتَ نَفْسَكَ يا سَيِّدي بِاللَّطيفِ، بَلى اِنَّكَ لَطيفٌ، فَصَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَالْطُفْ بي لِما تَشاءُ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَارْزُقْنِى الْحَجَّ وَالْعُمْرَةَ في عامِنا هذا، وَتَطَوَّلْ عَلَيَّ بِجَميعِ حَوائِجي لِلآخِرَةِ وَالدُّنْيا.</h6>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! İşte bu, insanları hidayet etmek, hidayet delillerini a&ccedil;ık-lamak ve hakkı batıldan ayırmak i&ccedil;in Kur&#39;&acirc;n&#39;ı indirdiğin ramazan ayıdır. Bu, oru&ccedil; ayıdır; bu, (ibadet ve itaat i&ccedil;in) kıyam ayıdır; bu, d&ouml;n&uuml;ş ve t&ouml;vbe ayıdır; bu, mağfiret ve rahmet ayıdır; bu, (cehennem) ateşinden kurtulma ve cenneti kazanma ayıdır; bu, bin aydan &uuml;st&uuml;n olan Kadir gecesinin bulunduğu aydır.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Muhammed ve Ehlibeyt&#39;ine rahmet et ve bu ayın orucunu tutmak ve ibadetine kalkmak i&ccedil;in bana yardımcı ol. Bu ayı benim i&ccedil;in, beni de bu ayda selamet kıl ve onun (hakkını eda etmek) i&ccedil;in bana en iyi yardımını l&uuml;tfeyle. Bu ayda sana, Resul&#39;&uuml;ne ve velilerine (Allah&#39;ın sal&acirc;tı onların &uuml;zerine olsun) itaat etmeye beni muvaffak kıl. Bu ayda zamanımı, sana ibadet ve dua etmeğe ve Kitab&#39;ını (Kur&#39;&acirc;n&#39;ı) okumaya ayırmamı sağla. Bu ayda bana b&uuml;y&uuml;k bereket, iyi afiyet, sıhhatli beden ve geniş rızk nasip eyle. &Ouml;nemli sorunlarımda bana yeterli ol; duamı kabul buyur ve arzuma ulaştır beni.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Muhammed ve Ehlibeyt&#39;ine rahmet et ve bu ayda, h&acirc;lsizliği, tembelliği, gevşekliği, durgunluğu, kalp katılığını, gaflet ve gururu benden gider. Hastalıklardan, rahatsızlıklardan, sıkıntı ve h&uuml;z&uuml;nlerden, k&ouml;t&uuml; olaylardan, dertlerden, hatalar ve g&uuml;nahlardan beni uzaklaştır. K&ouml;t&uuml;l&uuml;k, &ccedil;irkeflik, meşakkatli ve tahamm&uuml;l&uuml; zor işlerden, bela ve eziyetten beni alıkoy. Ş&uuml;phesiz sen duayı işiten (kabul eden)sin.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Muhammed ve Ehlibeyt&#39;ine rahmet et ve bu ayda beni kovulmuş Şeytan&#39;ın şerrinden, onun arkadan ve karşıdan kınama ve &ccedil;ekiştirmesinden, k&ouml;t&uuml; telkin ve vesvesesinden, (hayırlara karşı) gevşet-mesinden, hile, aldatma ve tuzaklarından, entrikaları, yalan vaatleri, al-datmaları ve fitnesinden, işbirlik&ccedil;ileri, hizipleri, tabileri, takip&ccedil;ileri, dostları ve ortaklarından ve b&uuml;t&uuml;n hilelerinden beni koru.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Allah&#39;ım! Muhammed ve Ehlibeyt&#39;ine rahmet et; bu ayın ibadetine ve orucunu tutmaya bizleri muvaffak kıl; bu ayda arzumuza ulaştır bizi. Bu ayda (itaatin i&ccedil;in) harekete ge&ccedil;meği ve seni razı edecek şeyleri sabır, ihl&acirc;s, iman ve yakin i&ccedil;inde, en m&uuml;kemmel şekliyle yerine getirmeyi bizlere nasip eyle ve b&uuml;t&uuml;n bunları kat kat değerlendirerek b&uuml;y&uuml;k bir sevap ve karşılıkla kabul buyur, ey &acirc;lemlerin Rabbi!</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Muhammed ve Ehlibeyt&#39;ine rahmet et; bana hac ve umre, (itaatin i&ccedil;in) &ccedil;alışma azmi, kuvvet, gayret, şevk, d&ouml;n&uuml;ş, t&ouml;vbe, yakınlaşma, kabul olmuş hayır, (sevabına) rağbet, (azabına) karşı korku,&nbsp; yakarış ve huşu h&acirc;li, yumuşak kalp, doğru niyet, doğru dil nasip et bana. Salih s&ouml;z, kabul olmuş &ccedil;aba, derg&acirc;hına y&uuml;celen amel ve kabul olmuş duayla birlikte senden korkmaya, sana umut bağlamaya, sana tevekk&uuml;l etmeye, sana g&uuml;venmeye, haramlarından &ccedil;ekinmeye beni muvaffak kıl ve herhangi bir olay, hastalık, sıkıntı, keder, rahatsızlık, gaflet ve unutkanlıkla bunlara ulaşmamı engelleme; aksine sana karşı ve senin rızan i&ccedil;in sorumlu ve dikkatli davranarak, hakkına riayet etmek, ahdine ve vaadine sadık kalmakla bunlara ulaşmamı sağla, rahmetinle ey merhametlilerin en merhametlisi.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Allah&#39;ım! Muhammed ve Ehlibeyt&#39;ine rahmet et. Ramazan ayında salih kullarına kısmet ettiğin şeylerin en iyisini bana ayır. Mukarreb velilerine nasip ettiğin rahmet, mağfiret, şefkat, duanın kabul&uuml;, af, daimi mağfiret, afiyet, rahatlık, (cehennem) ateşinden kurtuluş, cenneti kazan-ma, d&uuml;nya ve ahiret hayrı gibi l&uuml;tufların en iyisini bana nasip eyle.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Muhammed ve Ehlibeyt&#39;ine rahmet et ve bu ayda en &ccedil;ok nasibi ve en k&acirc;mil faydayı elde etmem i&ccedil;in duamın sana ulaşmasını, rahmet ve hayrının bana inmesini, amelimin kabul olmasını, &ccedil;abamın karşılık bulmasını, g&uuml;nahımın bağışlanmasını sağla.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Muhammed ve Ehlibeyt&#39;ine rahmet et ve velilerinden birisinin Kadir gecesini nasıl ge&ccedil;irmesini istiyorsan, bana da aynı şekilde ve razı olduğun en iyi h&acirc;lde, Kadir gecesini ge&ccedil;irmeyi (feyizlerinden feyiz almayı) nasip eyle; bu geceyi benim i&ccedil;in bin aydan daha hayırlı kıl ve o gecede yaşama nimetine layık kıldığın birisine verdiğin şeylerin en iyisini bana da ver. Bu gecede beni cehennemden ve (gazap) ateşinden kurtardığın kimselerden, mağfiret ve hoşnutluğunla saadete erdirdiğin yaratıklarından kıl, ey merhametlilerin en merhametlisi!</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Muhammed ve Ehlibeyt&#39;ine rahmet et ve bu (m&uuml;barek) ayımızda bize ciddiyet, gayret, kuvvet, şevk, sevdiğin ve razı olduğun şeyleri nasip eyle.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Ey fecrin, on gecenin, &ccedil;iftin ve tekin Rabbi! Ey ramazan ayının ve onda nazil ettiğin Kur&#39;&acirc;n&#39;ın Rabbi! Ey Cebrail&#39;in, Mikail&#39;in, İsrafil&#39;in, Azrail&#39;in ve b&uuml;t&uuml;n mukarreb meleklerin Rabbi! Ey İbrahim&#39;in, İsmail&#39;in, İshak&#39;ın ve Yakub&#39;un Rabbi! Ey Musa&#39;nın, İsa&#39;nın, b&uuml;t&uuml;n nebile-rin ve resullerin Rabbi! Ey H&acirc;tem&uuml;&#39;n-Nebiyyin Muhammed&#39;in Rabbi! Senin sal&acirc;vatın onun ve hepsinin &uuml;zerine olsun. (Allah&#39;ım!) Senin onların &uuml;zerinde olan hakkın, onların senin &uuml;zerindeki hakları ve senin b&uuml;y&uuml;k hakkın h&uuml;rmetine, Muhammed ve Ehlibeyt&#39;ine ve b&uuml;t&uuml;n peygamberlere rahmet etmeni, bana, benden razı olup hi&ccedil;bir zaman bana gazap etmeyeceğin ve beni b&uuml;t&uuml;n dilek, istek, arzu ve niyetlerime ulaştıracağın veya hoşlanmadığım, ka&ccedil;ındığım, kendim i&ccedil;in korktuğum ve korkma-dığım şeylerden beni, ailemi kardeşlerimi ve z&uuml;rriyetimi uzaklaştıracağın rahmet bakışıyla bana bakmanı istiyorum.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Allah&#39;ım! G&uuml;nahlarımızdan sana ka&ccedil;tık; (rahmet katında) t&ouml;vbek&acirc;rlar olarak bizlere yer ver; mağfiret dileyenler olarak t&ouml;vbemizi kabul buyur; sana sığınan bizleri bağışla; senden sığınak dileyen bizlere sığınak ver; (artık emrine) teslim olan bizleri (rahmetine) sığındır; (kahr u gazabından) korkan bizleri rezil ve r&uuml;sva eyleme; (sana) m&uuml;ştak olan bizlere eman ver; sana el a&ccedil;an bizlere şefaat&ccedil;i olup l&uuml;tuf ve ihsanına mazhar kıl; muhakkak sen duayı duyan, yakın ve icabet edensin.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Sen benim Rabbim, ben ise senin kulunum. Kula yakışan, Rabbine el a&ccedil;masıdır. Kullar (asla) senin kadar kerim ve c&ouml;mert birisine el a&ccedil;mamışlardır (el a&ccedil;acak b&ouml;yle birisini asla bulamazlar). Ey saillerin şik&acirc;yetlerini arz edeceği yer, ey m&uuml;ştak insanların en b&uuml;y&uuml;k dilekleri, ey yardım dileyenlerin imdadı, ey perişan kimselerin duasını kabul eden, ey (Şeytan ve zalimlerden) ka&ccedil;anların sığınağı, ey yardım &ccedil;ığlıkları atanların yardımcısı, ey mustaz&#39;afların Rabbi, ey &ccedil;ilekeşlerin keder ve &ccedil;ilelerini yok eden, sıkıntılı kimselerin sıkıntısını gideren, ey b&uuml;y&uuml;k &uuml;z&uuml;nt&uuml;y&uuml; gideren!</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Ey Allah, ey Rahman, ey Rahim, ey merhametlilerin en merhametlisi, Muhammed ve Ehlibeyt&#39;ine rahmet et; g&uuml;nahlarımı, kusurlarımı, k&ouml;t&uuml;l&uuml;ğ&uuml;-m&uuml;, nefsime karşı zulm&uuml;m&uuml;, su&ccedil;umu ve aşırılığımı bağışla. Kendi fazl u rahmetinden beni rızıklandır; &ccedil;&uuml;nk&uuml; buna senden başkası malik değildir. Beni affet; ge&ccedil;miş b&uuml;t&uuml;n g&uuml;nahlarımı bağışla ve geri kalmış &ouml;mr&uuml;mde beni (b&uuml;t&uuml;n g&uuml;nahlardan) koru. D&uuml;nya ve ahirette benim, anne ve babamın, &ccedil;ocuklarımın, yakınlarımın, akrabalarımın ve benimle aynı yolda y&uuml;r&uuml;yen m&uuml;min erkek ve kadınların hepsinin k&ouml;t&uuml;l&uuml;klerinin &uuml;zerini &ouml;rt; &ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n bunlar senin elindedir; sensin mağfireti geniş olan; şu halde ey benim efendim, beni (mağfiret ve rahmetinden) mahrum eyleme; duamı reddetme ve (sana yalvarmak i&ccedil;in) kaldırdığım elimi indirmeden bunları benim hakkımda yerine getir; senden dilediğim her şeyi kabul buyur ve hakkımda fazl u keremini artır. Ş&uuml;phesiz senin her şeye g&uuml;c&uuml;n yeter ve biz sana m&uuml;ştak ve (muhtacız).</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Allah&#39;ım! G&uuml;zel isimler, y&uuml;ce misaller, kibriyalık ve &ccedil;eşitli nimetler sana mahsustur. &quot;Bismillahirrahmanirrahim&quot;de olan ismin hakkına sen-den istiyorum; bu gecede meleklerin ve Ruh&#39;un inmesine h&uuml;kmettiysen, Muhammed ve Ehlibeyt&#39;ine rahmet et ve benim ismimi saadetli insanların ve ruhumu şehitlerin arasında yaz; iyiliğimi y&uuml;ce derecelere ulaştır; k&ouml;t&uuml;l&uuml;ğ&uuml;m&uuml; bağışla; bana kalbimle b&uuml;t&uuml;nleşen bir yakin, ş&uuml;pheden arın-mış bir iman, kısmet ettiğin şeye rıza g&ouml;stermeği armağan et; d&uuml;nyada da bana iyilik ver, &acirc;hirette de; beni ateşin azabından koru. Bu gecede meleklerin ve Ruh&#39;un inmesine h&uuml;kmetmediysen, benim ecelimi de (inecekleri) geceye kadar geciktir ve o gecede bana zikrini, ş&uuml;kr&uuml;n&uuml;, itaat ve g&uuml;zel ibadetini nasip et ve Muhammed ve Ehlibeyt&#39;ine en faziletli sal&acirc;tlarınla rahmet et ey merhametlilerin en merhametlisi.</em></p>\r\n\r\n<p>\r\n	<em>Ey tek, ey eksiksiz-ihtiya&ccedil;sız, ey Muhammed&#39;in Rabbi! Bug&uuml;n Muham-med ve onun Ehlibeyt&#39;inden olan (o) iyi kimseler i&ccedil;in (d&uuml;şmanlarına) gazap et; onların d&uuml;şmanlarının hepsini birer birer sayarak &ouml;ld&uuml;r; yery&uuml;-z&uuml;nde onlardan bir kişi dahi bırakma; onları hi&ccedil;bir zaman bağışla-ma. Ey g&uuml;zel yaver; ey peygamberlerin halifesi (peygamberlerin ardın-dan onların risalet ve hedeflerini koruyan); sensin merhametlilerin en merhametlisi; sensin hi&ccedil;bir benzeri olmayan yaratıcı; sensin yepyeni bir şekilde icat eden; sensin gaflete d&uuml;şmeyen ebed&icirc; ve hi&ccedil;bir zaman &ouml;lmeyen diri; sen her g&uuml;n yeni bir iştesin; sensin Muhammed&#39;in halifesi (onun ardından onun dinini ve hedeflerini koruyan); Muhammed&#39;in yar-dımcısı ve Muhammed&#39;i &uuml;st&uuml;n kılan.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Senden, Muhammed&#39;in vas&icirc;si, halifesi olan ve onun adaleti (d&uuml;nyada) h&acirc;kim kılacak vas&icirc;si (Hz. Mehdi&#39;ye) (salavatın onun ve b&uuml;t&uuml;n vas&icirc;lerinin &uuml;zerine olsun) yardım etmeni diliyorum. Yardımını onlara (Hz. Muhammed&#39;in vasilerine) l&uuml;tfeyle. Ey kendisinden başka il&acirc;h olmayan (Allah)! &quot;Senden başka bir il&acirc;h yoktur&quot; ger&ccedil;eği hakkına Muhammed ve Ehlibeyt&#39;ine rahmet et ve d&uuml;nya ve ahirette onlarla birlikte olmamı sağla ve işimin (&ouml;mr&uuml; m&uuml;n) sonunu mağfiret ve rahmetin olarak kararlaştır; ey merhametlilerin en merhametlisi. Yine sen kendine l&uuml;tuflu olmayı isnad etmişsin; evet sen l&uuml;tuf sahibisin; şu h&acirc;lde Muhammed ve Ehlibeyt&#39;ine rahmet et ve bana l&uuml;tufta bulun; kuşkusuz sen istediğin şeyi ihsan edersin.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Muhammed ve Ehlibeyt&#39;ine rahmet et ve bana bu yıl hac ve umre nasip et; beni d&uuml;nya ve ahiretle ilgili b&uuml;t&uuml;n hacetlerime ulaştır.</em></p>\r\n\r\n<p>\r\n	Sonra &uuml;&ccedil; defa ş&ouml;yle s&ouml;ylersin:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَسْتَغْفِرُ اللهَ رَبِّي وَاَتُوبُ اِلَيْهِ اِنَّ رَبِّي قَريبٌ مُجيبٌ، اَسْتَغْفِرُ اللهَ رَبِّي وَاَتُوبُ اِلَيْهِ اِنَّ رَبّي رَحيمٌ وَدُودٌ، اَسْتَغْفِرُ اللهَ رَبِّي وَاَتُوبُ اِلَيْهِ اِنَّهُ كانَ غَفّاراً اَللّـهُمَّ اغْفِرْ لي اِنَّكَ اَرْحَمُ الرّاحِمينَ، رَبِّ اِنّي عَمِلْتُ سُوءاً وَظَلَمْتُ نَفْسي فَاغْفِرْ لي اِنَّهُ لا يَغْفِرُ الذُّنُوبَ إلاّ اَنْتَ، اَسْتَغْفِرُ اللهَ الَّذي لا اِلـٰهَ إلاّ هُوَ الْحَيُّ، الْقَيُّومُ الْحَليمُ الْعَظيمُ الْكَريمُ، الْغَفّارُ لِلذَّنْبِ الْعَظيمِ وَاَتُوبُ اِلَيْهِ، اَسْتَغْفِرُ اللهَ اِنَّ اللهَ كانَ غَفُوراً رَحيماً.</h6>\r\n\r\n<p>\r\n	<em>Rabbim olan Allah&#39;tan mağfiret diliyor ve O&#39;na t&ouml;vbe ediyorum; muhakkak ki Rabbim yakın ve icabet edendir. Rabbim olan Allah&#39;tan mağfiret diliyor ve O&#39;na t&ouml;vbe ediyorum; ş&uuml;phesiz Rabbim merhametli ve şefkatlidir. Rabbim olan Allah&#39;a istiğfar ve t&ouml;vbe ediyorum; ş&uuml;phesiz O, bağışlayan ve t&ouml;vbeyi kabul edendir.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Beni affet; muhakkak ki sen merhametlilerin en merhametli-sisin. Rabbim! Ben k&ouml;t&uuml;l&uuml;k ederek nefsime zulmettim; beni bağışla; &ccedil;&uuml;nk&uuml; g&uuml;nahları senden başka kimse bağışlayamaz. Kendisinden başka il&acirc;h olmayan Allah&#39;tan mağfiret diliyorum; diridir O; varlıkları ayakta tutan O&#39;dur; hilim sahibidir, azametlidir, c&ouml;merttir; b&uuml;y&uuml;k g&uuml;nahı bağışlayan O&#39;dur, ben O&#39;na t&ouml;vbe ediyorum. Allah&#39;tan mağfiret diliyorum; kuşkusuz Allah bağışlayan ve Rahimdir.</em></p>\r\n\r\n<p>\r\n	Ardından da şu duayı okursun:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ إنّي اَسْألُكَ اَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَاَنْ تَجْعَلَ فيـما تَقْضي وَتُقَدِّرُ مِنَ الاَمْرِ الْعَظيمِ الَْمحْتُومِ في لَيْلَةِ الْقَدْرِ مِنَ الْقَضاءِ الَّذي لا يُرَدُّ وَلا يُبَدَّلُ، اَنْ تَكْتُبَني مِنْ حُجّاجِ بَيْتِكَ الْحَرامِ، الْمَبْرُورِ حَجُّهُمْ، الْمَشْكُورِ سَعْيُهُمْ، الْمَغْفُورِ ذُنُوبُهُمْ، الْمُكَفَّرِ عَنْهُمْ سَيِّئاتُهُمْ، وَاَنْ تَجْعَلَ فيـما تَقْضي وَتُقَدِّرُ اَنْ، تُطيلَ عُمْري وَتُوَسِّعَ رِزْقي، وَتُؤَدِّي عَنّي اَمانَتي وَدَيْني، آمينَ رَبَّ الْعالَمينَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اجْعَلْ لي مِنْ اَمْري فَرَجاً وَمَخْرَجاً، وَارْزُقْني مِنْ حَيْثُ اَحْتَسِبُ وَمِنْ حَيْثُ لا اَحْتَسِبُ، وَاحْرُسْني مِنْ حَيْثُ اَحْتَرِسُ، وَمِنْ حَيْثُ لا اَحْتَرِسُ وَصَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَسَلِّمْ كَثيراً.</h6>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Senden, Muhammed ve Ehlibeyt&#39;ine rahmet etmeni dili-yorum. Senden, Kadir gecesinde kesin olarak takdir edip h&uuml;kme bağladı-ğın reddedilmez ve değişmez olan kesin ve b&uuml;y&uuml;k kararların arasında, beni de hacları doğru ve k&acirc;mil olan, &ccedil;abaları m&uuml;k&acirc;fatlandırılan, g&uuml;nahları bağışlanan ve k&ouml;t&uuml;l&uuml;klerinin &uuml;st&uuml; &ouml;rt&uuml;len Beytullahi&#39;l-Har&acirc;m&#39;ın hacıların-dan yazmanı diliyorum. Yine h&uuml;kmedip takdir buyurduğun şeyler ara-sında, &ouml;mr&uuml;m&uuml; uzatmanı, rızkımı bollaştırmanı, emanet ve borcumu eda etmeni istiyorum. &Acirc;min ey &acirc;lemlerin Rabbi!</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! İşlerimi hallet ve &ccedil;ıkış yolunu bana g&ouml;ster; umduğum ve ummadığım yerden beni rızıklandır. Kendimi korumak i&ccedil;in tedbir aldığım veya almadığım her yerde beni koru ve Muhammed ve Ehlibeyt&#39;ine &ccedil;ok &ccedil;ok rahmet et.&quot;</em></p>\r\n\r\n<p>\r\n	2- Merhum Şeyh Tus&icirc; yine ramazanın g&uuml;nd&uuml;zleri i&ccedil;in, on b&ouml;l&uuml;mden oluşan ve her b&ouml;l&uuml;mde on tesbih bulunan şu zikri rivayet etmiştir:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	(1) سُبْحـانَ اللهِ بارِئِ النَّسَمِ، سُبْحـانَ اللهِ المُصَوِّرِ، سُبْحـانَ اللهِ خالِقِ الاَزْواجِ كُلِّها، سُبْحـانَ اللهِ جاعِلِ الظُّلُماتِ وَالنُّورِ، سُبْحـانَ اللهِ فالِقِ الْحَبِّ وَالنَّوى، سُبْحـانَ اللهِ خالِقِ كُلِّ شَيءٍ، سُبْحـانَ اللهِ خالِقِ ما يُرى، وَما لا يُرى سُبْحـانَ اللهِ مِدادَ كَلِماتِهِ، سُبْحـانَ اللهِ رَبِّ الْعالَمينَ، سُبْحـانَ اللهِ السَّميعِ الَّذي لَيْسَ شَيءٌ اَسْمَعَ مِنْهُ، يَسْمَعُ مِنْ فَوْقِ عَرْشِهِ ما تَحْتَ سَبْعِ اَرَضينَ، وَيَسْمَعُ ما في ظُلُماتِ الْبَرِّ وَالْبَحْرِ، وَيَسْمَعُ الاَنينَ وَالشَّكْوى وَيَسْمَعُ السِّرَّ وَاَخْفى، وَيَسْمَعُ وَساوِسَ الصُّدُورِ (وَيَعْلَمُ خائِنَةَ الاَعْيُنِ وَما تُخْفِي الصُّدُورُ) وَلا يُصِمُّ سَمْعَهُ صَوْتٌ<span dir=\"LTR\">.</span></h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	(2) سُبْحـانَ اللهِ بارِئِ النَّسَمِ، سُبْحـانَ اللهِ الُمصَوِّرِ، سُبْحـانَ اللهِ خالِقِ الاَزْواجِ كُلِّها، سُبْحـانَ اللهِ جاعِلِ الظُّلُماتِ وَالنُّورِ، سُبْحـانَ اللهِ فالِقِ الْحَبِّ وَالنَّوى، سُبْحـانَ اللهِ خالِقِ كُلِّ شَيءٍ، سُبْحـانَ اللهِ خالِقِ ما يُرى وَما لا يُرى، سُبْحـانَ اللهِ مِدادَ كَلِماتِهِ، سُبْحـانَ اللهِ رَبِّ الْعالَمينَ، سُبْحـانَ اللهِ الْبَصيرِ الَّذي لَيْسَ شَيءٌ اَبْصَرَ مِنْهُ، يُبْصِرُ مِنْ فَوْقِ عَرْشِهِ ما تَحْتَ سَبْعِ اَرَضينَ، وَيُبْصِرُ ما في ظُلُماتِ الْبَرِّ وَالْبَحْر، لا تُدْرِكُهُ الأَبْصارُ وَهُوَ يُدْرِكُ الاَبْصارَ وَهُوَ اللَّطيفُ الْخَبيرُ، لا تُغْشَي بَصَرَهُ الظُّلْمَةُ، وَلا يُسْتَتَرُ مِنْهِ بِسِتْر، وَلا يُواري مِنْهُ جِدارٌ، وَلا يَغيبُ عَنْهُ بَرٌّ وَلا بَحْرٌ، وَلا يَكُنُّ مِنْهُ جَبَلٌ ما في اَصْلِهِ، وَلا قَلْبٌ ما فيهِ، وَلا جَنْبٌ ما في قَلْبِهِ، وَلا يَسْتَتِرُ مِنْهُ صَغيرٌ وَلا كَبيرٌ، وَلا يَسْتَخْفي مِنْهُ صَغيرٌ لِصِغَرِهِ، وَلا يَخْفى عَلَيْهِ شَيءٌ فِي الاَرْضِ وَلا فِي السَّماءِ، هُوَ الَّذي يُصَوِّرُكُمْ فِي الاَرْحامِ كَيْفَ يَشاءُ، لا اِلـٰهَ إلاّ هُوَ الْعَزيزُ الْحَكيمُ<span dir=\"LTR\">.</span></h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	(3) سُبْحـانَ اللهِ بارِئِ النَّسَمِ، سُبْحـانَ اللهِ الُمصَوِّرِ، سُبْحـانَ اللهِ خالِقِ الاَزْواجِ كُلِّها، سُبْحـانَ اللهِ جاعِلِ الظُّلُماتِ وَالنُّورِ، سُبْحـانَ اللهِ فالِقِ الْحَبِّ وَالنَّوى، سُبْحـانَ اللهِ خالِقِ كُلِّ شَيءٍ، سُبْحـانَ اللهِ خالِقِ ما يُرى، وَما لا يُرى سُبْحـانَ اللهِ مِدادَ كَلِماتِهِ، سُبْحـانَ اللهِ رَبِّ الْعالَمينَ، سُبْحـانَ اللهِ الَّذي يُنْشِئُ السَّحابَ الثِّقالَ، وَيُسَبِّحُ الرَّعْدُ بِحَمْدِهِ، وَالْمَلائِكَةُ مِنْ خِيفَتِهِ، وَيُرْسِلُ الصَّواعِقَ فَيُصيبُ بِها مَنْ يَشاءُ، وَيُرْسِلُ الرِّياحَ بُشْراً بَيْنَ يَدَي رَحْمَتِهِ، وَيُنَزِّلُ الْماءَ مِنَ السَّماءِ بِكَلِمَتِهِ وَيُنْبِتُ النَّباتَ بِقُدْرَتِهِ، وَيَسْقُطُ الْوَرَقُ بِعِلْمِهِ، سُبْحـانَ اللهِ الَّذي لا يَعْزُبُ عَنْهُ مِثْقالُ ذَرَّةٍ فِي الاَرْضِ وَلا فِي السَّماءِ، وَلا اَصْغَرُ مِنْ ذلِكَ وَلا اَكْبَرُ إلاّ في كِتابٍ مُبينٍ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	(4) سُبْحـانَ اللهِ بارِئِ النَّسَمِ، سُبْحـانَ اللهِ الُمصَوِّرِ، سُبْحـانَ اللهِ خالِقِ الاَزْواجِ كُلِّها، سُبْحـانَ اللهِ جاعِلِ الظُّلُماتِ وَالنُّورِ، سُبْحـانَ اللهِ فالِقِ الْحَبِّ وَالنَّوى، سُبْحـانَ اللهِ خالِقِ كُلِّ شَيءٍ، سُبْحـانَ اللهِ خالِقِ ما يُرى، وَما لا يُرى سُبْحـانَ اللهِ مِدادَ كَلِماتِهِ، سُبْحـانَ اللهِ رَبِّ الْعالَمينَ، سُبْحـانَ اللهِ الَّذي يَعْلَمُ ما تَحْمِلُ كُلُّ اُنْثى وَما تَغيْضُ الاَرْحامُ وَما تَزْدادُ وَكُلُّ شَيْءٍ عِنْدَهُ بِمِقْدار، عالِمُ الْغَيْبِ وَالشَّهادَةِ الْكَبيْرُ الْمُتَعالِ، سَواءٌ مِنْكُمْ مَنْ اَسَرَّ الْقَوْلَ وَمَنْ جَهَرَ بِهِ، وَمَنْ هُوَ مُسْتَخْفٍ بِاللَّيْلِ وَسارِبٌ بِالنَّهارِ، لَهُ مُعَقِّباتٌ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنَ اَمْرِ اللهِ، سُبْحانَ اللهِ الَّذي يُميتُ الاَحْياءَ، وَيُحْيِي الْمَوْتى، وَيَعْلَمُ ما تَنْقُصُ الاَرْضُ مِنْهُمْ، وَيُقِرُّ فِي الاَرْحامِ ما يَشاءُ اِلى اَجَلٍ مُسَمّىً.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	(5) سُبْحـانَ اللهِ بارِئِ النَّسَمِ، سُبْحـانَ اللهِ الُمصَوِّرِ، سُبْحـانَ اللهِ خالِقِ الاَزْواجِ كُلِّها، سُبْحـانَ اللهِ جاعِلِ الظُّلُماتِ وَالنُّورِ، سُبْحـانَ اللهِ فالِقِ الْحَبِّ وَالنَّوى، سُبْحـانَ اللهِ خالِقِ كُلِّ شَيءٍ، سُبْحـانَ اللهِ خالِقِ ما يُرى وَما لا يُرى، سُبْحـانَ اللهِ مِدادَ كَلِماتِهِ، سُبْحـانَ اللهِ رَبِّ الْعالَمينَ، سُبْحـانَ اللهِ مالِكِ الْمُلْكِ تُؤْتِى الْمُلْكَ مَنْ تَشاءُ، وَتَنْزِعُ الْمُلْكَ مِمَّنْ تَشاءُ، وَتُعِزُّ مَنْ تَشاءُ، وَتُذِلُّ مَنْ تَشاءُ، بِيَدِكَ الْخَيْرُ اِنَّكَ عَلى كُلِّ شَيءٍ قَديرٌ، تُولِجُ اللَّيْلَ فِي النَّهارِ، وَتُولِجُ النَّهارَ فِي اللَّيْلِ، تُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ، وَتُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ، وَتَرْزُقُ مَنْ تَشاءُ بِغَيْرِ حِسابٍ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	(6) سُبْحـانَ اللهِ بارِئِ النَّسَمِ، سُبْحـانَ اللهِ الُمصَوِّرِ، سُبْحـانَ اللهِ خالِقِ الاَزْواجِ كُلِّها، سُبْحـانَ اللهِ جاعِلِ الظُّلُماتِ وَالنُّورِ، سُبْحـانَ اللهِ فالِقِ الْحَبِّ وَالنَّوى، سُبْحـانَ اللهِ خالِقِ كُلِّ شَيءٍ، سُبْحـانَ اللهِ خالِقِ ما يُرى وَما لا يُرى، سُبْحـانَ اللهِ مِدادَ كَلِماتِهِ، سُبْحـانَ اللهِ رَبِّ الْعالَمينَ، سُبْحـانَ اللهِ الَّذي عِنْدَهُ مُفاتِحُ الْغَيْبِ لا يَعْلَمُها إلاّ هُوَ وَيَعْلَمُ ما فِي الْبَرِّ وَالْبَحْرِ، وَما تَسْقُطُ مِنْ وَرَقَةٍ إلاَّ يَعْلَمُها، وَلا حَبَّةٍ في ظُلُماتِ الاَرْضِ وَلا رَطْبٍ وَلا يابِسٍ إلاّ في كِتابٍ مُبين.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	(7) سُبْحـانَ اللهِ بارِئِ النَّسَمِ، سُبْحـانَ اللهِ الُمصَوِّرِ، سُبْحـانَ اللهِ خالِقِ الاَزْواجِ كُلِّها، سُبْحـانَ اللهِ جاعِلِ الظُّلُماتِ وَالنُّورِ، سُبْحـانَ اللهِ فالِقِ الْحَبِّ وَالنَّوى، سُبْحـانَ اللهِ خالِقِ كُلِّ شَيءٍ، سُبْحـانَ اللهِ خالِقِ ما يُرى وَما لا يُرى، سُبْحـانَ اللهِ مِدادَ كَلِماتِهِ، سُبْحـانَ اللهِ رَبِّ الْعالَمينَ، سُبْحـانَ اللهِ الَّذي لا يُحْصي مِدْحَتَهُ الْقائِلُونَ، وَلا يَجْزي بِـآلائِهِ الشّاكِرُونَ الْعابِدُونَ، وَهُوَ كَما قالَ وَفَوْقَ ما نَقُولُ، وَاللهُ سُبْحانَهُ كَما اَثْنى عَلى نَفْسِهِ، وَلا يُحيطونَ بِشَيءٍ مِنْ عِلْمِهِ اِلاّ بِما شاءَ وَسِعَ كُرْسِيُّهُ السَّماواتِ وَالاَرْضَ وَلا يَؤُودُهُ حِفْظُهُما وَهُوَ الْعَلِيُّ الْعَظيمُ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	(8) سُبْحـانَ اللهِ بارِئِ النَّسَمِ، سُبْحـانَ اللهِ الُمصَوِّرِ، سُبْحـانَ اللهِ خالِقِ الاَزْواجِ كُلِّها، سُبْحـانَ اللهِ جاعِلِ الظُّلُماتِ وَالنُّورِ، سُبْحـانَ اللهِ فالِقِ الْحَبِّ وَالنَّوى، سُبْحـانَ اللهِ خالِقِ كُلِّ شَيءٍ، سُبْحـانَ اللهِ خالِقِ ما يُرى وَما لا يُرى، سُبْحـانَ اللهِ مِدادَ كَلِماتِهِ، سُبْحـانَ اللهِ رَبِّ الْعالَمينَ، سُبْحـانَ اللهِ الَّذي يَعْلَمُ ما يَلِجُ فِي الأَرْضِ وَما يَخْرُجُ مِنْها وَما يَنْزِلُ مِنَ السَّماءِ وَما يَعْرُجُ فيها، وَلا يَشْغَلُهُ ما يَلِجُ فِى الاَرْضِ وَمايَخْرُجُ مِنْها عَمّا يَنْزِلُ مِنَ السَّماءِ وَما يَعْرُجُ فيها، وَلا يَشْغَلُهُ ما يَنْزِلُ مِنَ السَّماءِ وَما يَعْرُجُ فيها عَمّا يَلِجُ فِى الاَرْضِ وَما يَخْرُجُ مِنْها، وَلا يَشْغَلُهُ عِلْمُ شَيءٍ عَنْ عِلْمِ شَيءٍ وَلا يَشْغَلُهُ خَلْقُ شَىْء عَنْ خَلْقِ شَيْء، وَلا حِفْظُ شَيْء، عَنْ حِفْظِ شَيْء وَلا يُساويهِ شَيْءٌ وَلا يَعْدِلُهُ شَيْءٌ لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّميعُ الْبَصيرُ</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	(9) سُبْحـانَ اللهِ بارِئِ النَّسَمِ، سُبْحـانَ اللهِ الُمصَوِّرِ، سُبْحـانَ اللهِ خالِقِ الاَزْواجِ كُلِّها، سُبْحـانَ اللهِ جاعِلِ الظُّلُماتِ وَالنُّورِ، سُبْحـانَ اللهِ فالِقِ الْحَبِّ وَالنَّوى، سُبْحـانَ اللهِ خالِقِ كُلِّ شَيءٍ، سُبْحـانَ اللهِ خالِقِ ما يُرى وَما لا يُرى، سُبْحـانَ اللهِ مِدادَ كَلِماتِهِ، سُبْحـانَ اللهِ رَبِّ الْعالَمينَ، سُبْحـانَ اللهِ فاطِرِ السَّماواتِ وَالاَرْضِ، جاعِلِ الْمَلائِكَةِ رُسُلاً اُولي اَجْنِحَةٍ، مَثْنى وَثُلاثَ وَرُباعَ، يَزيدُ فِي الْخَلْقِ ما يَشاءُ اِنَّ اللهَ عَلى&nbsp;كُلِّ شَيْءٍ قَديرٌ، ما يَفْتَحِ اللهُ لِلنّاسِ مِنْ رَحْمَةٍ فَلا مُمْسِكَ لَها، وَما يُمْسِكُ فَلا مُرْسِلَ لَهُ مِنْ بَعْدِهِ وَهُوَ الْعَزيزُ الْحَكيمُ<span dir=\"LTR\">.</span></h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	(10) سُبْحـانَ اللهِ بارِىءِ النَّسَمِ، سُبْحـانَ اللهِ الُمصَوِّرِ، سُبْحـانَ اللهِ خالِقِ الاَزْواجِ كُلِّها، سُبْحـانَ اللهِ جاعِلِ الظُّلُماتِ وَالنُّورِ، سُبْحـانَ اللهِ فالِقِ الْحَبِّ وَالنَّوى، سُبْحـانَ اللهِ خالِقِ كُلِّ شَيءٍ، سُبْحـانَ اللهِ خالِقِ ما يُرى وَما لا يُرى، سُبْحـانَ اللهِ مِدادَ كَلِماتِهِ، سُبْحـانَ اللهِ رَبِّ الْعالَمينَ، سُبْحـانَ اللهِ الَّذي يَعْلَمُ ما فِي السَّماواتِ وَما فِي الأَرْضِ، ما يَكُونُ مِنْ نَجْوى ثَلاثَةٍ إلاّ هوَ رابِعُهُمْ، وَلا خَمْسَةٍ اِلاّ هُوَ سادِسُهُمْ، وَلا اَدْنى مِنْ ذلِكَ وَلا اَكْثَرَ إلاّ هُوَ مَعَهُمْ اَيْنَما كانُوا، ثُمَّ يُنَبِّئُهُمْ بِما عَمِلُوا يَوْمَ الْقِيامَةِ اِنَّ اللهَ بِكُلِّ شَيْءٍ عَليمٌ.</h6>\r\n\r\n<p>\r\n	<em>(1) M&uuml;nezzehtir varlıkları yaratan Allah. M&uuml;nezzehtir varlıkları şekillendiren Allah. M&uuml;nezzehtir b&uuml;t&uuml;n &ccedil;iftleri yaratan Allah. M&uuml;nezzehtir karanlıkları ve nuru (&acirc;lemin d&uuml;zenine) yerleştiren Allah. M&uuml;nezzehtir tane ve &ccedil;ekirdeği yaran Allah. M&uuml;nezzehtir g&ouml;r&uuml;nen ve g&ouml;r&uuml;nmeyen şeyleri yaratan Allah. M&uuml;nezzehtir Allah (sonsuz) kelimeleri kadar. M&uuml;nezzehtir &acirc;lemlerin Rabbi Allah. M&uuml;nezzehtir duyan Allah; O&#39;ndan daha iyi duyan yoktur; Arş&#39;ının &uuml;st&uuml;nden, yedi yerin altına kadar (her şeyi) duyar; kara ve denizin karanlıklarında duyar; (inleyenlerin) iniltisini ve (şik&acirc;yet eden-lerin) şik&acirc;yetini duyar; en gizli sırları ve g&ouml;ğ&uuml;slerdeki vesveseleri (dahi) duyar; hi&ccedil;bir ses O&#39;nun duyum alanının dışında kalmaz.&quot;</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;(2) M&uuml;nezzehtir yaratıkları yaratan Allah. M&uuml;nezzehtir şekillendiren Allah. M&uuml;nezzehtir b&uuml;t&uuml;n &ccedil;iftleri yaratan Allah. M&uuml;nezzehtir karanlıkları ve nuru (&acirc;lemin d&uuml;zenine) yerleştiren Allah. M&uuml;nezzehtir taneyi ve &ccedil;ekirdeği yaran Allah. M&uuml;nezzehtir her şeyi yaratan Allah. M&uuml;nezzehtir g&ouml;r&uuml;nen ve g&ouml;r&uuml;nmeyen (her şeyi) yaratan Allah. M&uuml;nezzehtir Allah, (sonsuz) kelimeleri kadar. M&uuml;nezzehtir &acirc;lemlerin Rabbi olan Allah. M&uuml;nezzehtir her şeyden daha iyi g&ouml;ren Allah; Arş&#39;ının &uuml;st&uuml;nden, yedi yerin altına kadar (her şeyi) g&ouml;r&uuml;r; kara ve denizin karanlıklarında olan şeyleri (dahi) g&ouml;r&uuml;r; &quot;G&ouml;zler O&#39;nu g&ouml;remez; ama O g&ouml;zleri g&ouml;r&uuml;r. O, latif ve her şeyden haberdardır.&quot; Karanlık O&#39;nun g&ouml;r&uuml;ş&uuml;ne engel olamaz; hi&ccedil;bir duvar O&#39;nun g&ouml;r&uuml;ş&uuml;n&uuml; &ouml;nleyemez; ne bir kara O&#39;nun g&ouml;r&uuml;ş alanından kaybolur, ne bir deniz; ne bir dağın i&ccedil;inde bulunan (hazineler, madenler ve ...) ondan gizli kalır, ne bir kalpte (saklı) olan (sırlar) ve ne de bir v&uuml;cudun i&ccedil;indekiler; b&uuml;y&uuml;k-k&uuml;&ccedil;&uuml;k hi&ccedil;bir şey ondan saklı kalamaz. Evet, k&uuml;&ccedil;&uuml;k olan hi&ccedil;bir şey k&uuml;&ccedil;&uuml;kl&uuml;ğ&uuml;nden dolayı O&#39;ndan gizli kalmaz; ne yery&uuml;z&uuml;nde bir şey O&#39;na &ouml;rt&uuml;l&uuml; kalır, ne de g&ouml;ky&uuml;z&uuml;nde; O&#39;dur sizi (anaların) rahimlerinde istediği şekilde şekillendiren; izzet ve hikmet sahibi olan O&#39;ndan başka bir il&acirc;h yoktur.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;(3) M&uuml;nezzehtir yaratıkları yaratan Allah. M&uuml;nezzehtir (varlıkları) şekillendiren Allah. M&uuml;nezzehtir b&uuml;t&uuml;n &ccedil;iftleri yaratan Allah. M&uuml;nezzehtir karanlıkları ve nuru (&acirc;lemin d&uuml;zenine) yerleştiren Allah. M&uuml;nezzehtir taneyi ve &ccedil;ekirdeği yaran Allah. M&uuml;nezzehtir her şeyi yaratan Allah. M&uuml;nezzehtir g&ouml;r&uuml;nen ve g&ouml;r&uuml;nmeyen şeyleri yaratan Allah. M&uuml;nezzehtir Allah, (sonsuz) kelimeleri kadar. M&uuml;nezzehtir &acirc;lemlerin Rabbi olan Allah. M&uuml;nezzehtir ağır bulutları oluşturan Allah; şimşek O&#39;na hamd eder ve melekler O&#39;ndan korkar. O, yıldırımları g&ouml;nderir ve istediğine isabet ettirir. R&uuml;zgarları rahmetinden &ouml;nce m&uuml;jdeci olarak g&ouml;nderir. Kendi kelimesiyle g&ouml;kten su (yağmur) indirir; kendi kudretiyle bitkileri yeşertir. Yapraklar onun bilgisiyle d&ouml;k&uuml;l&uuml;r. Yerde ve g&ouml;kte bir zerre, zerreden daha k&uuml;&ccedil;&uuml;k veya daha b&uuml;y&uuml;k hi&ccedil;bir şey sultası ve ilminin dışında kalmayan Allah m&uuml;nezzehtir ve her şey a&ccedil;ık bir kitapta yazılıdır.</em></p>\r\n\r\n<p>\r\n	<em>(4) M&uuml;nezzehtir yaratıkları yaratan Allah. M&uuml;nezzehtir (varlıkları) şekillendiren Allah. M&uuml;nezzehtir b&uuml;t&uuml;n &ccedil;iftleri yaratan Allah. M&uuml;nezzehtir karanlıkları ve nuru (&acirc;lemin d&uuml;zenine) yerleştiren Allah. M&uuml;nezzehtir tohumu ve &ccedil;ekirdeği yaran Allah! M&uuml;nezzehtir her şeyi yaratan Allah. M&uuml;nezzehtir g&ouml;r&uuml;nen ve g&ouml;r&uuml;nmeyen şeyleri yaratan Allah. M&uuml;nezzehtir Allah, (sonsuz) kelimeleri kadar. M&uuml;nezzehtir &acirc;lemlerin Rabbi Allah. M&uuml;nezzehtir her dişinin (karnında) taşıdığını ve rahimlerde azalıp &ccedil;oğalanı bilen Allah. Her şeyin onun yanında bir &ouml;l&ccedil;&uuml;s&uuml; vardır. G&ouml;r&uuml;neni ve g&ouml;r&uuml;nmeyeni bilen, b&uuml;y&uuml;k ve y&uuml;cedir. Birinizin gizli veya a&ccedil;ık konuşması, gecenin karanlığında olsun veya g&uuml;nd&uuml;z&uuml;n aydınlığında (O&#39;nun i&ccedil;in fark etmez; O, hepsini bilir.) Allah&#39;ın onu (insanı) &ouml;nden veya arkadan takip edip emriyle onu koruyacak takip&ccedil;ileri vardır. M&uuml;nezzehtir dirileri &ouml;ld&uuml;ren ve &ouml;l&uuml;leri dirilten Allah. Yery&uuml;z&uuml;nden eksilenleri (&ouml;l&uuml;p gidenleri) bilir ve istediğini belli bir zamana kadar rahimlere yerleştirir.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;(5) M&uuml;nezzehtir yaratıkları yaratan Allah. M&uuml;nezzehtir (varlıkları) şekillendiren Allah. M&uuml;nezzehtir b&uuml;t&uuml;n &ccedil;iftleri yaratan Allah. M&uuml;nezzehtir karanlıkları ve nuru (&acirc;lemin d&uuml;zenine) yerleştiren Allah. M&uuml;nezzehtir taneyi ve &ccedil;ekirdeği yaran Allah. M&uuml;nezzehtir her şeyi yaratan Allah. M&uuml;nezzehtir g&ouml;r&uuml;nen ve g&ouml;r&uuml;nmeyenleri yaratan Allah. M&uuml;nezzehtir Allah (sonsuz) kelimeleri kadar. M&uuml;nezzehtir &acirc;lemlerin Rabbi Allah. M&uuml;nezzehtir (varlık) m&uuml;lk&uuml;n&uuml;n sahibi Allah; m&uuml;lk&uuml;, istediğine verir, istedi-ğinden de alır; istediğini aziz eder, istediğini de zelil eder. B&uuml;t&uuml;n hayırlar O&#39;nun elindedir ve O&#39;nun her şeye g&uuml;c&uuml; yeter. (Allah&#39;ım!) Sen geceyi g&uuml;nd&uuml;ze ve g&uuml;nd&uuml;z&uuml; de geceye sokarsın; diriyi &ouml;l&uuml;den ve &ouml;l&uuml;y&uuml; diriden &ccedil;ıkarırsın ve istediğine hadsiz hesapsız rızk verirsin.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;(6) M&uuml;nezzehtir yaratıkları yaratan Allah. M&uuml;nezzehtir (varlıkları) şekillendiren Allah. M&uuml;nezzehtir b&uuml;t&uuml;n &ccedil;iftleri yaratan Allah. M&uuml;nezzehtir karanlıkları ve nuru (&acirc;lemin d&uuml;zenine) yerleştiren Allah. M&uuml;nezzehtir taneyi ve &ccedil;ekirdeği yaran Allah. M&uuml;nezzehtir her şeyi yaratan Allah. M&uuml;nezzehtir g&ouml;r&uuml;nen ve g&ouml;r&uuml;nmeyen (her şeyi) yaratan Allah. M&uuml;nez-zehtir Allah (sonsuz) kelimeleri kadar. M&uuml;nezzehtir &acirc;lemlerin Rabbi Allah. M&uuml;nezzehtir gaybın anahtarları elinde olan ve gaybı kendisinden başkası bilmeyen Allah. Karada ve denizde bulunan şeyleri ve d&uuml;şen her yaprağı mutlaka bilir O. Yerin karanlıklarında bulunan bir taneden dahi haberi var. İster kuru, ister yaş (her şey) apa&ccedil;ık bir kitapta yazılıdır (O, her şeyden haberdardır).</em></p>\r\n\r\n<p>\r\n	<em>(7) M&uuml;nezzehtir yaratıkları yaratan Allah. M&uuml;nezzehtir (varlıkları) şekillendiren Allah. M&uuml;nezzehtir b&uuml;t&uuml;n &ccedil;iftleri yaratan Allah. M&uuml;nezzehtir karanlıkları ve nuru (&acirc;lemin d&uuml;zenine) yerleştiren Allah. M&uuml;nezzehtir taneyi ve &ccedil;ekirdeği yaran Allah. M&uuml;nezzehtir her şeyi yaratan Allah. M&uuml;nezzehtir g&ouml;r&uuml;nen ve g&ouml;r&uuml;nmeyen (her şeyi) yaratan Allah. M&uuml;nezzehtir Allah, (sonsuz) kelimeleri kadar. M&uuml;nezzehtir &acirc;lemlerin Rabbi Allah. M&uuml;nezzehtir Allah; konuşanlar O&#39;nun medhini (layıkıyla) sayıp bitiremezler; ş&uuml;kreden &acirc;bidler nimetlerinin karşılığını veremezler. O, kendi s&ouml;ylediği gibidir; bizim s&ouml;ylediğimizin &uuml;st&uuml;ndedir (daima). M&uuml;nezzeh olan Allah, kendini medh u sen&acirc; ettiği gibidir. Kendisinin istediği hari&ccedil;, kimse O&#39;nun bir ilmine ihata edemez. O&#39;nun k&uuml;rs&uuml;s&uuml; g&ouml;kleri ve yeri kaplamıştır. Onları koruyup (g&ouml;zetmek) kendisine ağır gelmez. O, y&uuml;cedir, b&uuml;y&uuml;kt&uuml;r.</em></p>\r\n\r\n<p>\r\n	<em>(8) M&uuml;nezzehtir varlıkları yaratan Allah. M&uuml;nezzehtir (varlıkları) şekillendiren Allah. M&uuml;nezzehtir b&uuml;t&uuml;n &ccedil;iftleri yaratan Allah. M&uuml;nezzehtir karanlıkları ve nuru (&acirc;lemin d&uuml;zenine) yerleştiren Allah. M&uuml;nezzehtir taneyi ve &ccedil;ekirdeği yaran Allah. M&uuml;nezzehtir her şeyi yaratan Allah. M&uuml;nezzehtir g&ouml;r&uuml;nen ve g&ouml;r&uuml;nmeyen şeyleri yaratan Allah. M&uuml;nezzehtir Allah -sonsuz- kelimeleri kadar. M&uuml;nezzehtir &acirc;lemlerin Rabbi Allah. M&uuml;nezzehtir yery&uuml;z&uuml;ne gireni ve ondan &ccedil;ıkanı, g&ouml;kten ineni ve ona y&uuml;kseleni de bilen Allah. Yery&uuml;z&uuml;ne girip &ccedil;ıkanlar, O&#39;nu g&ouml;kten inip y&uuml;kselen şeylerden gafil etmez. G&ouml;kten inip O&#39;na y&uuml;kselen şeyler de O&#39;nu, yery&uuml;z&uuml;ne girip &ccedil;ıkanlardan gafil etmez. Evet; bir şeyi bilmesi O&#39;nu başka bir şeyi bilmesinden, bir şeyi yaratması O&#39;nu başka bir şeyi yaratmasından ve bir şeyi koruması da O&#39;nu başka bir şeyi korumasın-dan gafil etmez. Hi&ccedil;bir şey O&#39;na eşit ve denk olamaz. &Ccedil;&uuml;nk&uuml; hi&ccedil;bir şey onun gibi değildir; O, duyan ve g&ouml;rendir.</em></p>\r\n\r\n<p>\r\n	<em>* (9) M&uuml;nezzehtir varlıkları yaratan Allah. M&uuml;nezzehtir (varlıkları) şekillendiren Allah. M&uuml;nezzehtir b&uuml;t&uuml;n &ccedil;iftleri yaratan Allah. M&uuml;nezzehtir karanlıkları ve nuru (&acirc;lemin d&uuml;zenine) yerleştiren Allah. M&uuml;nezzehtir taneyi ve &ccedil;ekirdeği yaran Allah. M&uuml;nezzehtir her şeyi yaratan Allah. M&uuml;nezzehtir g&ouml;r&uuml;nen ve g&ouml;r&uuml;nmeyen (her şey)i yaratan Allah. M&uuml;nez-zehtir Allah (sonsuz) kelimeleri kadar. M&uuml;nezzehtir &acirc;lemlerin Rabbi Allah. M&uuml;nezzehtir g&ouml;kleri ve yeri yoktan var eden, melekleri ikişer, &uuml;&ccedil;er, d&ouml;rder kanatlı el&ccedil;iler yapan Allah. O, yaratmada dilediğini artırır. Ş&uuml;p-hesiz Allah&#39;ın her şeye g&uuml;c&uuml; yeter. Allah insanlara bir rahmet (kapısı) a&ccedil;tı mı onu kimse tutamaz (kapatamaz). O&#39;nun tuttuğunu (kapattığını) da O&#39;ndan sonra kimse Salıveremez (a&ccedil;amaz). O, izzet ve hikmet sahibidir.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;(10) M&uuml;nezzehtir yaratıkları yaratan Allah. M&uuml;nezzehtir (varlıkları) şekillendiren Allah. M&uuml;nezzehtir b&uuml;t&uuml;n &ccedil;iftleri yaratan Allah. M&uuml;nezzehtir karanlıkları ve nuru (&acirc;lemin d&uuml;zenine) yerleştiren Allah. M&uuml;nezzehtir taneyi ve &ccedil;ekirdeği yaran Allah. M&uuml;nezzehtir her şeyin yaratıcısı olan Allah. M&uuml;nezzehtir g&ouml;r&uuml;nen ve g&ouml;r&uuml;nmeyen (her şeyi) yaratan Allah. M&uuml;nezzehtir Allah (sonsuz) kelimeleri kadar. M&uuml;nezzehtir &acirc;lemlerin Rabbi Allah. M&uuml;nezzehtir g&ouml;klerde ve yerde olanları bilen Allah; &uuml;&ccedil; kişi gizli konuşsa mutlaka d&ouml;rd&uuml;nc&uuml;leri O&#39;dur. Beş kişi gizli konuşsa mutlaka altıncıları O&#39;dur. Bundan az, bundan &ccedil;ok da olsalar, nerede bulunsalar mutlaka O da, onlarla beraberdir. Sonra kıyamet g&uuml;n&uuml; onlara yaptıklarını haber verir. &Ccedil;&uuml;nk&uuml; kuşkusuz Allah her şeyi bilendir.</em></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<strong>3-</strong> Yine Şeyh Tus&icirc; (r.a) her g&uuml;n şu c&uuml;mlelerle Resul-i Ekrem&#39;e (s.a.a) sal&acirc;t u sel&acirc;m etmeyi rivayet etmiştir:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اِنَّ اللهَ وَمَلائِكَتَةُ يُصَلُّونَ عَلَى النَّبِيِّ يا اَيُّهَا الَّذينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْليماً، لَبَّيْكَ يا رَبِّ وَسَعْدَيْكَ وَسُبْحانَكَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ صَلّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَبارِكَ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ،<span dir=\"LTR\">*</span> كَما صَلَّيْتَ وَبارَكْتَ عَلى اِبْراهيمَ وَآلِ اِبْراهيمَ اِنَّكَ حَميدٌ مَجيدٌ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ ارْحَمْ مُحَمَّداً وَآلِ مُحَمَّدٍ كَما رَحِمْتَ اِبْراهيمَ وآلَ اِبْراهيمَ اِنَّكَ حَميدٌ مَجيدٌ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ سَلِّمْ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ كَما سَلَّمْتَ عَلى نُوحٍ فِى الْعالَمينَ،.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ امْنُنْ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ كَما مَنَنْتَ عَلى&nbsp;مُوسى وَهارُونَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ صَلّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ كَما شَرَّفْتَنا بِهِ اَللّهُمَّ صَلّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ كَما هَدَيْتَنا بِهِ، اَللّـهُمَّ صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَابْعَثْهُ مَقاماً مَحْمُوداً يَغْبِطُهُ بِهِ الاَوَّلُونَ وَالآخِرُونَ، عَلى مُحَمَّدٍ وَآلِهِ السَّلامُ كُلَّما طَلَعَتْ شَمْسٌ اَوْ غَرَبَتْ، عَلى مُحَمَّدٍ وآلِهِ السَّلامُ كُلَّما طَرَفَتْ عَيْنٌ اَوْ بَرَقَتْ، عَلى مُحَمَّدٍ وَآلِهِ السَّلامُ كُلَّما ذُكِرَ السَّلامُ، عَلى مُحَمَّدٍ وَآلِهِ السَّلامُ كُلَّما سَبَّحَ اللهَ مَلَكٌ اَوْ قَدَّسَهُ، السَّلامُ عَلى مُحَمَّدٍ وَآلِهِ فِي الاَوَّلينَ، والسَّلامُ عَلى مُحَمَّدٍ وَآلِهِ فِي الآخِرِينَ، وَالسَّلامُ عَلى مُحَمَّدٍ وَآلِهِ فِي الدُّنْيا وَالآخِرَةِ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ رَبَّ الْبَلَدِ الْحرامِ وَرَبَّ الرُّكْنِ وَالْمَقامِ، وَرَبَّ الْحِلِّ وَالْحَرامِ، اَبْلِغْ مُحَمَّداً نَبيَّكَ عَنَّا السَّلامَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اَعْطِ مُحَمَّداً مِنَ الْبَهاءِ وَالنَّضْرَةِ وَالسُّرُورِ وَالْكَرامَةِ وَالْغِبْطَةِ وَالْوَسيلَةِ وَالْمَنْزِلَةِ وَالْمَقامِ وَالشَّرَفِ وَالرِّفْعَةِ وَالشَّفاعَةِ عِنْدَكَ يَوْمَ الْقِيامَةِ اَفْضَلَ ما تُعْطي اَحَداً مِنْ خَلْقِكَ، وَاَعْطِ مُحَمَّداً فَوْقَ ما تُعْطِي الْخَلائِقَ مِنَ الْخَيْرِ اَضْعافاً كَثيرَةً لا يُحْصيها غَيْرُكَ، اَللّـهُمَّ صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ اَطْيَبَ وَاَطْهَرَ وَأزْكى وَاَنْمى وَاَفْضَلَ ما صَلَّيْتَ عَلى اَحَدٍ مِنَ الاَوَّلينَ وَالآخِرينَ، وَعَلى اَحَدٍ مِنْ خَلْقِكَ يا اَرْحَمَ الرّاحِمينَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ صَلِّ عَلى عَليٍّ اَميرِ الْمُؤْمِنينَ وَوالِ مَنْ والاهُ وَعادِ مَنْ عاداهُ وَضاعِفِ الْعَذابَ عَلى مَنْ شَرِكَ في دَمِهِ، اَللّـهُمَّ صَلِّ عَلى فاطِمَةَ بِنْتِ نَبيِّكَ مُحَمَّدٍ عَلَيْهِ وَآلِهِ السَّلامُ وَوالِ مَنْ والاها وعاد مَنْ عاداها وضا عِفِ العَذابَ عَلى مَن ظَلَمَها واَلعَنْ مَنْ آذى نَبيَّك فيْها.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ صَلِّ عَلَى الْحَسَنِ وَالْحُسَيْنِ اِمامَىِ الْمُسْلِمينَ، وَوالِ مَنْ والاهُما وَعادِ مَنْ عاداهُما، وَضاعِفِ الْعَذابَ عَلى مَنْ شَرِكَ في دِمائِهِما، اَللّـهُمَّ صَلِّ عَلى عَلِيِّ بْنِ الْحُسَيْنِ اِمامِ الْمُسْلِمينَ وَوالِ مَنْ والاهُ وَعادِ مَنْ عاداهُ وَضاعِفِ الْعَذابَ عَلى مَنْ ظَلَمَهُ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ صَلِّ عَلى مُحَمَّدٍ بنِ عَلِيٍّ اِمامِ الْمُسْلِمينَ وَوالِ مَنْ والاهُ وَعادِ مَنْ عاداهُ وَضاعِفِ الْعَذابَ عَلى مَنْ ظَلَمَهُ، اَللّـهُمَّ صَلِّ عَلى جَعْفَرِ بْنِ مُحَمَّدٍ اِمامِ الْمُسْلِمينَ وَوالِ مَنْ والاهُ وَعادِ مَنْ عاداهُ وَضاعِفِ الْعَذابَ عَلى مَنْ ظَلَمَهُ، اَللّـهُمَّ صَلِّ عَلى مُوسَى بْنِ جَعْفَرٍ اِمامِ الْمُسْلِمينَ وَوالِ مَنْ والاهُ وَعادِ مَنْ عاداهُ وَضاعِفِ الْعَذابَ عَلى مَنْ شَرِكَ في دَمِهِ، اَللّـهُمَّ صَلِّ عَلى عَلِيِّ بْنِ مُوسى اِمامِ الْمُسْلِمينَ وَوالِ مَنْ والاهُ وَعادِ مَنْ عاداهُ وَضاعِفِ الْعَذابَ عَلى مَنْ شَرِكَ في دَمِهِ.</h6>\r\n\r\n<h6 style=\"text-align: right;\">\r\n	<span dir=\"RTL\">اَللّـهُمَّ صَلِّ عَلى مُحَمَّدِ بْنِ عَلِيٍّ اِمامِ الْمُسْلِمينَ وَوالِ مَنْ والاهُ وَعادِ مَنْ عاداهُ وَضاعِفِ الْعَذابَ عَلى مَنْ ظَلَمَهُ، اَللّـهُمَّ صَلِّ عَلى عَلِيِّ بْنِ مُحَمَّدٍ اِمامِ الْمُسْلِمينَ وَوالِ مَنْ والاهُ وَعادِ مَنْ عاداهُ وَضاعِفِ الْعَذابَ عَلى مَنْ ظَلَمَهُ، اَللّـهُمَّ صَلِّ عَلَى الْحَسَنِ بْنِ عَلِيٍّ اِمامِ الْمُسْلِمينَ وَوالِ مَنْ والاهُ وَعادِ مَنْ عاداهُ وَضاعِفِ الْعَذابَ عَلى مَنْ ظَلَمَهُ، اَللّـهُمَّ صَلِّ عَلَى الْخَلَفِ مِنْ بَعْدِهِ اِمامِ الْمُسْلِمينَ وَوالِ مَنْ والاهُ وَعادِ مَنْ عاداهُ وَعَجِّلْ فَرَجَهُ.</span></h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ صَلِّ عَلَى الْقاسِمِ وَالطّاهِرِ اِبْنَي نَبِيِّكَ، اَللّـهُمَّ صَلِّ عَلَى رُقَيَّةَ بِنْتِ نَبِيِّكَ وَالْعَنْ مَنْ آذى نَبِيَّكَ فيها، اَللّـهُمَّ صَلِّ عَلَى اُمِّ كُلْثُومَ بِنْتِ نَبِيِّكَ وَالْعَنْ مَنْ آذى نَبِيَّكَ فيها، اَللّـهُمَّ صَلِّ عَلَى ذُرِّيَّةِ نَبِيِّكَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اخْلُفْ نَبِيَّكَ في اَهْلِ بَيْتِهِ، اَللّـهُمَّ مَكِّنْ لَهُمْ فِي الاَرْضِ، اَللّـهُمَّ اجْعَلْنا مِنْ عَدَدِهِمْ وَمَدَدِهِمْ وَاَنْصارِهِمْ عَلَى الْحَقِّ فِى السِّرِّ وَالْعَلانَيَةِ، اَللّـهُمَّ اطْلُبْ بِذَحْلِهِمْ وَوِتْرِهِمْ وَدِمائِهِمْ وَكُفَّ عَنّا وَعَنْهُمْ وَعَنْ كُلِّ مُؤْمِنٍ وَمُؤْمِنَةٍ بَأسَ كُلِّ باغٍ وَطاغٍ وَكُلِّ دابَّةٍ اَنْتَ آخِذٌ بِناصِيَتِها اِنَّكَ اَشَدُّ بَأساً وَاَشَدُّ تَنْكيلاً.</h6>\r\n\r\n<p>\r\n	<em>Kuşkusuz Allah ve melekleri Peygamber&#39;e sal&acirc;t etmektedir. Ey iman edenler siz de ona (k&acirc;mil bir) sel&acirc;m edin. Emrin baş &uuml;st&uuml;ne ey Rabbim! Senden saadet dilerim. Sen m&uuml;nezzehsin.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! İbrahim ve İbrahim&#39;in soyundan gelenlere rahmet edip bereket verdiğin gibi Muhammed ve Ehlibeyt&#39;ine rahmet eyle; Muhammed ve Ehlibeyt&#39;ine bereket ver; ş&uuml;phesiz sen beğenilen ve y&uuml;cesin. Allah&#39;ım! İbrahim ve İbrahim&#39;in soyundan gelenlere merhamet ettiğin gibi Muham-med ve Ehlibeyt&#39;ine merhamet et. Ş&uuml;phesiz sen beğenilen ve y&uuml;cesin.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! &Acirc;lemlerde Nuh&#39;a sel&acirc;m ettiğin gibi, Muhammed ve Ehlibey-t&#39;ine sel&acirc;m eyle. Allah&#39;ım! Nimet ve ihsanını Musa ve Harun&#39;a esirgeme-diğin gibi Muhammed ve Ehlibeyt&#39;ine de esirgeme.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Bizi kendisiyle şereflendirdiğin gibi Muhammed ve Ehlibey-t&#39;ine rahmet eyle. Allah&#39;ım! Bizi kendisiyle hidayete eriştirdiğin gibi Muhammed ve Ehlibeyt&#39;ine rahmet eyle. Allah&#39;ım! Muhammed ve Ehli-beyt&#39;ine rahmet eyle ve onları evvelkilerle sonrakilerin (b&uuml;t&uuml;n insanların) imreneceği beğenilmiş bir makama ulaştır. G&uuml;neş doğup battığı m&uuml;ddet-&ccedil;e Muhammed ve Ehlibeyt&#39;ine sel&acirc;m olsun.</em></p>\r\n\r\n<p>\r\n	<em>G&ouml;zler kapanıp a&ccedil;ıldığı m&uuml;ddet&ccedil;e, Muhammed ve Ehlibeyt&#39;ine sel&acirc;m olsun. İnsanların dilinden sel&acirc;m d&uuml;şmedik&ccedil;e, Muhammed ve Ehlibeyt&#39;ine sel&acirc;m olsun. Melekler Allah&#39;ı tenzih ve takdis ettiği m&uuml;ddet&ccedil;e, Muham-med ve Ehlibeyt&#39;ine sel&acirc;m olsun. Muhammed ve Ehlibeyt&#39;ine sel&acirc;m olsun ilklerde; Muhammed ve Ehlibeyt&#39;ine sel&acirc;m olsun sonlarda; Muham-med ve Ehlibeyt&#39;ine sel&acirc;m olsun d&uuml;nyada ve &acirc;hirette.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Ey h&uuml;rmetli beldenin (Mekke&#39;nin) Rabbi; R&uuml;k&uuml;n ve Makam&#39;ın Rabbi; Hill ve Harem&#39;in Rabbi! Peygamberin Muhammed&#39;e biz-den sel&acirc;m ilet.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Yaratıklarından birisine verebileceğin ihtişam, nur, gurur, değer, imrenilecek h&acirc;l, vesile olma, derece, makam, şeref, y&uuml;celik ve kıyamet g&uuml;n&uuml; huzurunda şefaat etme hakkının en &uuml;st&uuml;n&uuml;n&uuml; Muham-med&#39;e ver. Varlıklara verdiğin hayrın senden başkasının sayamayacağı kat kat fazlasını Muhammed&#39;e ver. Allah&#39;ım! Muhammed ve Ehlibeyt&#39;ine, evvelkilerden, sonrakilerden ve yaratıklarından birisine ettiğin en g&uuml;zel, en temiz, en &ccedil;ok artan, en &ccedil;ok b&uuml;y&uuml;yen ve en &uuml;st&uuml;n rahmet gibi rahmet eyle; ey merhametlilerin en merhametlisi!</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! M&uuml;minlerin emiri Ali&#39;ye rahmet eyle; onu seveni sev, ona d&uuml;şmanlık besleyene d&uuml;şman ol ve onun kanının d&ouml;k&uuml;lmesinde ilişkisi olanların azabını kat kat artır. Allah&#39;ım! Peygamber&#39;in Muhammed&#39;in (O&#39;na ve Ehlibeyt&#39;ine sel&acirc;m olsun) kızı F&acirc;tıma&#39;ya rahmet eyle ve onu inciterek Peygamberini incitmiş olanlara lanet eyle.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! M&uuml;sl&uuml;manların iki imamı Hasan ve H&uuml;seyin&#39;e rahmet eyle; onları sevenleri sev, onlara d&uuml;şmanlık besleyenlere d&uuml;şman ol ve onların şehadetine vesile olanların azabını kat kat artır. Allah&#39;ım! M&uuml;sl&uuml;manların imamı Ali ibn&#39;il-H&uuml;seyin&#39;e (İmam Zeyn&uuml;labidin&#39;e) rahmet eyle; onu seveni sev, ona d&uuml;şman olana d&uuml;şman ol ve ona zulmedenin azabını kat kat artır.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Allah&#39;ım! M&uuml;sl&uuml;manların imamı Muhammed ibn-i Ali&#39;ye (İmam B&acirc;kır&#39;a) rahmet eyle; onu seveni sev, ona d&uuml;şmanlık besleyene d&uuml;şman ol ve ona zulmedenin azabını kat kat artır. Allah&#39;ım! M&uuml;sl&uuml;manların imamı Cafer ibn-i Muhammed&#39;e (İmam S&acirc;dık&#39;a) rahmet eyle; onu seveni sev, ona d&uuml;şman olana d&uuml;şman ol ve ona zulmedenin azabını kat kat artır. Allah&#39;ım! M&uuml;sl&uuml;manların imamı Musa ibn-i Cafer&#39;e (İmam Kazım&#39;a) rahmet eyle; onu seveni sev, ona d&uuml;şman olana d&uuml;şman ol ve onun şehadetine vesile olanların azabını kat kat artır. Allah&#39;ım! M&uuml;sl&uuml;manların imamı Ali ibn-i Musa&#39;ya (İmam Rıza&#39;ya) rahmet eyle; onu seveni sev, ona d&uuml;şmanlık besleyene d&uuml;şman ol ve onun şehadetine vesile olanların azabını kat kat artır.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! M&uuml;sl&uuml;manların imamı Muhammed ibn-i Ali&#39;ye (İmam Mu-hammed Tak&icirc;&#39;ye) rahmet eyle; onu seveni sev, ona d&uuml;şman olana d&uuml;şman ol ve ona zulmedenin azabını kat kat artır. Allah&#39;ım! M&uuml;sl&uuml;-manların imamı Ali ibn-i Muhammed&#39;e (İmam Ali Nak&icirc;&#39;ye) rahmet eyle; onu seveni sev, ona d&uuml;şmanlık besleyene d&uuml;şman ol ve ona zulmedenin azabını kat kat artır. Allah&#39;ım! M&uuml;sl&uuml;manların imamı Hasan ibn-i Ali&#39;ye (İmam Hasan Asker&icirc;&#39;ye) rahmet eyle; onu seveni sev, ona d&uuml;şman olana d&uuml;şman ol ve ona zulmedenin azabını kat kat artır. Allah&#39;ım! İmam Hasan Asker&icirc;&#39;den sonra M&uuml;sl&uuml;manların imamı olan (Hz. Mehdi&#39;ye) rahmet eyle; onu seveni sev, ona d&uuml;şman olana d&uuml;şman ol; onun kurtuluş ve zuhurunu yakınlaştır.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Allah&#39;ım! Peygamber&#39;inin iki oğlu Kasım ve T&acirc;hir&#39;e rahmet eyle. Allah&#39;ım! Peygamber&#39;inin kızı Rukkayye&#39;ye rahmet eyle ve onu inciterek Peygamberini incitmiş olana l&acirc;net eyle. Allah&#39;ım! Peygamber&#39;inin kızı &Uuml;mm-&uuml; K&uuml;ls&uuml;m&#39;e rahmet eyle ve onu inciterek Peygamber&#39;ini incitmiş olana l&acirc;net eyle. Allah&#39;ım Peygamber&#39;inin soyuna rahmet eyle.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Ehlibeyt&#39;i hakkında Sen Peygamber&#39;inin halifesi (vekili) ol. Allah&#39;ım! Yery&uuml;z&uuml;nde onları imk&acirc;n ve iktidar sahibi kıl. Allah&#39;ım! Gizlide ve aşik&acirc;rda bizi hak &uuml;zere onların safında, onların imdat&ccedil;ıları ve yardımcıları kıl. Allah&#39;ım! Onların intikamını al ve kanlarını yerde bırakma. Bizden, onlardan ve kadın-erkek b&uuml;t&uuml;n m&uuml;minlerden, t&uuml;m zalim ve zorbaların zul&uuml;m ve şerlerini ve hayatı elinde olan her canlının zarar ve ziyanını uzaklaştır. Ş&uuml;phesiz en şiddetli korkuyu ve cezayı veren ancak sensin.&quot;</em></p>\r\n\r\n<p>\r\n	Ardından da Merhum Seyyid İbn T&acirc;v&ucirc;s&#39;un nakline g&ouml;re şu dua okunur:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	يا عُدَّتي في كُرْبَتي، وَيا صاحِبي في شِدَّتي، وَيا وَلِيّي في نِعْمَتي، وَيا غايَتي في رَغْبَتي، اَنْتَ السّاتِرُ عَوْرَتي، وَالْمُؤْمِنُ رَوْعَتي، وَالْمُقيلُ عَثْرَتي، فَاغْفِرْ لي خَطيئَتي يا اَرْحَمَ الرّاحِمينَ.</h6>\r\n\r\n<p>\r\n	<em>&quot;Ey sıkıntılı g&uuml;nlerimde hazırlığım; ey zor g&uuml;nlerimde arkadaşım; ey nimetli g&uuml;nlerimde veli nimetim ve ey iştiyakımın doruk noktası! Sensin kusurlarımı &ouml;rten, korkumu yatıştırıp beni rahatlatan; sensin s&uuml;r&ccedil;memi affeden; o h&acirc;lde hatamı bağışla, ey merhametlilerin en merhametlisi!&quot;</em></p>\r\n\r\n<p>\r\n	Ve şu duayla devam edilir:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنّي اَدْعُوكَ لِهَمٍّ لا يُفَرِّجُهُ غَيْرُكَ، وَلِرَحْمَةٍ لا تُنالُ إلاّ بِكَ، وَلِكَرْبٍ لا يَكْشِفُهُ إلاّ اَنْتَ، وَلِرَغْبَةٍ لا تُبْلَغُ إلاّ بِكَ، وَلِحاجَةٍ لا يَقْضيها إلاّ اَنْتَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ فَكَما كانَ مِنْ شَأنِكَ ما اَذِنْتَ لي بِهِ مِنْ مَسْأَلَتِكَ وَرَحِمْتَني بِهِ مِنْ ذِكْرِكَ، فَلْيَكُنْ مِنْ شَأنِكَ سَيِّدي الاِجابَةُ لي فيـما دَعْوَتُكَ، وَعَوائِدُ الاِفْضالِ فيـما رَجَوْتُكَ، وَالنَّجاهُ مِمّا فَزِعْتُ اِلَيْكَ فيهِ، فَاِنْ لَمْ اَكُنْ اَهْلاً اَنْ اَبْلُغَ رَحْمَتَكَ فَاِنَّ رَحْمَتَكَ اَهْلٌ اَنْ تَبْلُغَني وَتَسَعَني، وَاِنْ لَمْ اَكُنْ لِلإجابَةِ اَهْلاً فَاَنْتَ اَهْلُ الْفَضْلِ، وَرَحْمَتُكَ وَسِعَتْ كُلَّ شَيْءٍ، فَلْتَسَعْني رَحْمَتُكَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	يا اِلهٰي يا كَريمُ اَسْأَلُكَ بِوَجْهِكَ الْكَريمِ اَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وَاَهْلِ بَيْتِهِ، وَاَنْ تُفَرِّجَ هَمّي، وَتَكْشِفَ كَرْبي وَغَمّي، وَترْحَمَني بِرَحْمَتِكَ، وَتَرْزُقَني مِنْ فَضْلِكَ اِنَّكَ سَميعُ الدُّعاءِ قَريبٌ مُجيبٌ .</h6>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Sana dua edip ancak senin giderebileceğin &uuml;z&uuml;nt&uuml;lerimi gidermeni diliyorum; senden, ancak senin l&uuml;tfunla erişilebilecek rahmetini istiyorum; senden ancak senin son verebileceğin sıkıntılarıma son vermeni diliyorum; ancak seninle ulaşılabilecek arzuları talep ediyorum ve senden ancak senin verebileceğin hacetleri istiyorum.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Sana el a&ccedil;mama izin vermeği ve seni zikretmekle bana merhamet etmeği kendine layık g&ouml;rd&uuml;ğ&uuml;n gibi, dualarımı kabul etmek, fazl u kereminden bana &uuml;mit ettiğim şeyleri vermek ve korkup da sana yalvardığım şeylerden beni kurtarmak sana layıktır; eğer ben rahmetine erişmeye layık değilsem, rahmetin bana ulaşmaya ve beni kapsamağa layıktır. Eğer ben icabet edilmeye (duamın kabul olmasına) l&acirc;yık değil-sem, sen fazl u kerem sahibisin ve rahmetin her şeyi kaplamıştır. Şu h&acirc;lde rahmetin beni de kaplasın.</em></p>\r\n\r\n<p>\r\n	<em>Ey mabudum; ey kerem ve l&uuml;tuf sahibi! Kerim olan zatın hakkına sana el a&ccedil;ıyor ve Muhammed ve Ehlibeyt&#39;ine sal&acirc;t etmeni, h&uuml;zn&uuml;m&uuml; gidermeni, sıkıntı ve gamıma son vermeni, kendi rahmetinle bana merhamet etmeni ve fazl u kereminden beni rızıklandırmanı diliyorum; kuşkusuz sen duayı duyansın, yakınsın ve (duayı) kabul edensin.&quot;</em></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	4- Merhum Seyyid ve Merhum Şeyh şu duanın da her g&uuml;n okunmasını rivayet etmişlerdir:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ&nbsp; اِنّي اَسْأَلُكَ مِنْ فَضْلِكَ بِاَفْضَلِهِ وَكُلُّ فَضْلِكَ فاضِلٌ، اَللّـهُمَّ&nbsp; اِنّي اَسْأَلُكَ بِفَضْلِكَ كُلِّه، اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ رِزْقِكَ بِاَعَمِّهِ وَكُلُّ رِزْقِكَ عامٌّ، اَللّـهُمَّ&nbsp; اِنّي اَسْأَلُكَ بِرِزْقِكَ كُلِّهِ، اَللّـهُمَّ&nbsp; اِنّي اَسْأَلُكَ مِنْ عَطائِكَ بِأَهْنَئِهِ وَكُلُّ عَطائكَ هَنيءٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِعَطائِكَ كُلِّه، اَللّـهُمَّ&nbsp; اِنّي اَسْأَلُكَ مِنْ خَيْرِكَ بِاَعْجَلِهِ وَكُلُّ خَيْرِكَ عاجِلٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِخَيْرِكَ كُلِّهِ، اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ اِحْسانِكَ بِاَحْسَنِهِ وَكُلُّ اِحْسانِكَ حَسَنٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِاِحْسانِكَ كُلِّهِ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ&nbsp; اِنّي اَسْأَلُكَ بِما تُجيبُني بِهِ حينَ اَسْأَلُكَ فَاَجِبْني يا اَللهُ، وَصَلِّ عَلى مُحَمَّدٍ عَبْدِكَ الْمُرْتَضى، وَرسُولِكَ الْمُصْطَفى، وَاَمينِكَ وَنَجِيِّكَ دُونَ خَلْقِكَ وَنَجيبِكَ مِنْ عِبادِكَ، وَنَبِيِّكَ بِالصِّدْقِ، وَحَبيبِكَ، وَصَلِّ عَلى رَسُولِكَ وَخِيَرَتِكَ مِنَ الْعالَمينَ، الْبَشيرِ الَّنذيرِ السِّراجِ الْمُنيرِ، وَعلى اَهْلِ بَيْتِهِ الاَبْرارِ الطّاهِرينَ، وَعَلى مَلائِكَتِكَ الَّذينَ اسْتَخْلَصْتَهُمْ لِنَفْسِكَ، وَحَجَبْتَهُمْ عَنْ خَلْقِكَ، وَعَلى اَنْبِيائِكَ الَّذينَ يُنبِئُونَ عَنْكَ بِالصِّدْقِ، وَعَلى رُسُلِكَ الَّذينَ خَصَصْتَهُمْ بِوَحْيِكَ، وَفَضَّلْتَهُمْ عَلَى الْعالَمينَ بِرِسالاتِكَ، وَعَلى عِبادِكَ الصّالِحينَ الَّذينَ اَدْخَلْتَهُمْ في رَحْمَتِكَ، الاَئِمَّةِ الْمُهْتَدينَ الرّاشِدينَ، وَاَوْلِيائِكَ الْمُطَهَّرينَ، وَعَلى جَبْرَئيلَ وَميكائيلَ وَاِسْرافيلَ وَمَلَكِ الْمَوْتِ، وَعَلى&nbsp;رِضْوانَ خازِنِ الْجِنانِ، وَعَلى مالِكٍ خازِنِ النّارِ، وَرُوحِ الْقُدُسِ وَالرُّوحِ الاَمينِ، وَحَمَلَةِ عَرْشِكَ الْمُقَرَّبينَ، وَعَلى الْمَلَكَيْنِ الْحافِظَيْنِ عَلَيَّ بِالصَّلاةِ الَّتي تُحِبُّ اَنْ يُصَلِّيَ بِها عَلَيْهِمْ اَهْلُ السَّماواتِ وَاَهْلُ الاَرَضينَ صَلاةً طَيِّبَةً كَثيرةً مُبارَكَةً زاكِيَةً نامِيَةً ظاهِرَةً باطِنَةً شَريفَةً فاضِلَةً، تُبَيِّنُ بِها فَضْلَهُمْ عَلَى الاَوَّلينَ وَالآخِرِينَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ أَعْطِ مُحَمَّداً الْوَسيلَةَ وَالشَّرَفَ وَالْفَضيلَةَ واجْزِهِ خَيْرَ ما جَزَيْتَ نَبِيّاً عَنْ اُمَّتِهِ، اَللّـهُمَّ&nbsp; وَاَعْطِ مُحَمَّداً صَلَّى اللهُ عَلَيْهِ وَآلِهِ مَعَ كُلِّ زُلْفَةٍ زُلْفَةً، وَمَعَ كُلِّ وَسيلَةٍ وَسيلَةً، وَمَعَ كُلِّ فَضيلَةٍ فَضيلَةً، وَمَعَ كُلِّ شَرَفٍ شَرَفَاً.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ أعْطِ مُحَمَّداً وَآلَهُ يَوْمَ الْقِيامَةِ اَفْضَلَ ما اَعْطَيْتَ اَحَداً مِنَ الاَوَّلينَ والآخِرِينَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ&nbsp; وَاجْعَلْ مُحَمَّداً صَلَّى اللهُ عَلَيْهِ وآلِهِ اَدْنَى الْمُرْسَلينَ مِنْكَ مَجْلِساً، وَأفْسَحَهُمْ فِي الْجَنَّةِ عِنْدَكَ مَنْزِلاً، وَاَقْرَبَهُمْ اِلَيْكَ وَسيلَةً، وَاْجْعَلْهُ اَوَّلَ شافِعٍ، وَاَوَّلَ مُشَفَّعٍ، وَاَوَّلَ قائِلٍ، وَاَنْجَحَ سائِلٍ، وَابْعَثْهُ الْمَقامَ الَْمحْمُودَ الَّذي يَغْبِطُهُ بِهِ الاَوَّلُونَ والآخِرُونَ يا اَرْحَمَ الرّاحِمينَ.</h6>\r\n\r\n<h6 dir=\"RTL\">\r\n	وَاَسْأَلُكَ اَنْ تُصَلِّيَ عَلى مُحَمَّد وَآلِ مُحَمَّد وَاَنْ تَسْمَعَ صَوْتي وَتُجيبَ دَعْوَتي، وَتَتَجاوَزَ عَنْ خَطيئَتي، وَتَصْفَحَ عَنْ ظُلْمي، وَتُنْجِحَ طَلِبَتي، وَتَقْضِيَ حاجَتي، وَتُنْجِزَ لي ما وَعَدْتَني، وَتُقيلَ عَثْرَتي، وَتَغْفِرَ ذُنُوبي، وَتَعْفُوَ عَنْ جُرْمي، وَتُقْبِلَ عَلَيَّ وَلا تُعْرِضَ عَنّي، وَتَرْحَمَني وَلا تُعَذِّبَني وَتُعافِيَني وَلا تَبْتَلِيَني، وَتْرزُقَني مِنَ الرِّزْقِ اَطْيَبَهُ وَاَوْسَعَهُ وَلا تَحْرِمْني يا رَبِّ وَاقْضِ عَنّي دَيْني، وَضَعْ عَنّي وِزْري، وَلا تُحَمِّلْني ما لا طاقَةَ لي بِهِ، يا مَوْلايَ اَدْخِلْني في كُلِّ خَيْرٍ اَدْخَلْتَ فيهِ مُحَمَّداً وآلَ مُحَمَّدٍ، وَاَخْرِجْني مِنْ كُلِّ سُوءٍ اَخْرَجْتَ مِنْهُ مُحَمَّداً وَآلَ مُحَمَّدٍ، صَلَواتُكَ عَلَيْهِ وَعَلَيْهِمْ، وَالسَّلامُ عَلَيْهِ وَعَلَيْهِمْ وَرَحْمَةُ اللهِ وَبَرَكاتُهُ.</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım! Senden fazl u kereminin en iyisini diliyorum; elbette se-nin b&uuml;t&uuml;n fazl u keremin iyidir; Allah&#39;ım! Ben, fazl u kereminin hepsinden diliyorum. Allah&#39;ım! Senden en kapsamlı rızkını diliyorum; elbette senin rızkının hepsi kapsamlıdır. Allah&#39;ım! Ben rızkının hepsinden diliyorum. Allah&#39;ım! Senden bağışının en afiyetlisini diliyorum; elbette senin b&uuml;t&uuml;n bağışların afiyetlidir. Allah&#39;ım! Senin b&uuml;t&uuml;n bağışlarından diliyorum. Allah&#39;ım! Senden hayırlarının en acilini diliyorum; elbette senin b&uuml;t&uuml;n hayırların acildir. Allah&#39;ım! Ben b&uuml;t&uuml;n hayırlarından diliyorum. Allah&#39;ım! Senden ihsanının en g&uuml;zelini diliyorum; ş&uuml;phesiz senin b&uuml;t&uuml;n ihsanların g&uuml;zeldir. Allah&#39;ım! Senden b&uuml;t&uuml;n ihsanını diliyorum.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Allah&#39;ım! Sana, aracı ettiğimde isteğimi hemen kabul edeceğin şeyi vasıta kılarak sana el a&ccedil;ıyorum; şu halde ey Allah (duamı ve dileğimi) kabul buyur ve beğenilmiş kulun, se&ccedil;ilmiş resul&uuml;n, b&uuml;t&uuml;n varlıklarının i&ccedil;erisinden emin ve sırdaş olarak se&ccedil;tiğin, kullarının soylusu, sadık peygamberin ve habibin Muhammed&#39;e rahmet eyle. Yine resul&uuml;n ve &acirc;lemdekiler arasından se&ccedil;tiğin m&uuml;jdeci, korkutucu ve nurlu (hidayet) &ccedil;ırağı olan (o y&uuml;ce şahsiyete) ve onun (Hakka) itaatk&acirc;r, tertemiz Ehlibey-t&#39;ine, kendin i&ccedil;in halis kıldığın ve yaratıklarından gizli tuttuğun melek-lerine, senden (insanlara) doğru haber veren peygamberlerine, vahyine mahsus kıldığın ve risaletlerinle &acirc;lemdekilerden &uuml;st&uuml;n kıldığın resulleri-ne, rahmetine mazhar kıldığın hidayet bulmuş ve kemale ermiş imamlara ve tertemiz velilerin olan salih kullarına, Cebrail&#39;e, Mikail&#39;e, &ouml;l&uuml;m mele-ğine (Azrail&#39;e), cennet bek&ccedil;isi Rızvan&#39;a, cehennem bek&ccedil;isi Malik&#39;e, Ruhu&#39;l-Kud&uuml;s&#39;e, Ruhu&#39;l-Emin&#39;e, Arş&#39;ını taşıyan mukarrep (meleklerine) ve beni koruyan iki meleğe, g&ouml;klerde ve yerlerde bulunanların onlara etmesini istediğin, onların ilk ve son (b&uuml;t&uuml;n) insanlara &uuml;st&uuml;n olduklarını a&ccedil;ıklayacağın tertemiz, &ccedil;ok, bereketli, (s&uuml;rekli) artan, b&uuml;y&uuml;yen, gizli ve aşik&acirc;r olan, şerefli ve faziletli bir rahmetle rahmet eyle.</em></p>\r\n\r\n<p>\r\n	<em>&nbsp;Allah&#39;ım! Muhammed&#39;e vesile (şefaat hakkı) ver; şeref ve fazilet inayet et; ona, &uuml;mmetinden taraf bir peygambere verdiğin en iyi m&uuml;k&acirc;fatı ver. Allah&#39;ım! Muhammed&#39;e yakınlık &uuml;st&uuml;ne yakınlık, vesile &uuml;st&uuml;ne vesile, fazilet &uuml;st&uuml;ne fazilet, şeref &uuml;st&uuml;ne şeref l&uuml;tfeyle. Allah&#39;ım! Kıyamet g&uuml;n&uuml;nde gelip ge&ccedil;en (insanlardan) birisine vereceğinin en iyisini Muham-med ve Ehlibeyt&#39;ine ver.</em></p>\r\n\r\n<p>\r\n	<em>Allah&#39;ım! Peygamberler arasında Muhammed&#39;i, sana en yakın maka-mı olan, cennette huzurunda en geniş menzilde yer alan ve sana en yakın vesileye sahip bulunan kimse kıl. Yine onu ilk şefaat eden, şefaati ilk kabul olan, ilk konuşan ve dilediği en &ccedil;ok kabul olan kimse kıl ve onu gelmiş ge&ccedil;miş (b&uuml;t&uuml;n insanların) gıpta edeceği beğenilmiş makama ulaştır; ey merhametlilerin en merhametlisi.</em></p>\r\n\r\n<p>\r\n	<em>(Allah&#39;ım!) Senden, Muhammed ve Ehlibeyt&#39;ine sal&acirc;t etmeni ve sesi-mi duymanı, duamı kabul buyurmanı, hatamdan ge&ccedil;meni, (nefsime) yap-tığım zulm&uuml;me g&ouml;z yummanı, beni dileğime ulaştırmanı, hacetimi vermeni, bana vaat ettiğin şeyleri yerine getirmeni, s&uuml;r&ccedil;memi ve g&uuml;nahlarımı bağışlamanı, su&ccedil;umu affetmeni, bana tevecc&uuml;h ederek ben-den y&uuml;z &ccedil;evirmemeni, beni merhametine mazhar kılarak azap etmemeni, bana afiyet vererek (bel&acirc;ya) m&uuml;ptela etmemeni, beni en temiz ve en geniş rızkınla rızıklandırarak mahrum kılmamanı diliyorum. Ey Rabbim! Borcumu eda eyle, vizr u vebalimin y&uuml;k&uuml;n&uuml; &uuml;zerimden kaldır (beni bağışla ve) g&uuml;&ccedil; yetiremeyeceğim şeyleri bana y&uuml;kleme. Ey Mevla&#39;m! Muhammed ve Ehlibeyt&#39;ini d&acirc;hil ettiğin b&uuml;t&uuml;n hayırlara beni de d&acirc;hil et; Muhammed ve Ehlibeyt&#39;ini &ccedil;ıkardığın b&uuml;t&uuml;n k&ouml;t&uuml;l&uuml;klerden beni de &ccedil;ıkar. Senin rahmetin onun ve onların &uuml;zerine olsun. Yine sel&acirc;m, Allah&#39;ın rahmet ve bereketleri onun ve onların &uuml;zerine olsun.&quot;</em></p>\r\n\r\n<p>\r\n	Sonra &uuml;&ccedil; defa şu c&uuml;mle okunur:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ&nbsp; اِنّي اَدْعُوكَ كَما اَمَرْتَني فَاسْتَجِبْ لي كَما وَعَدْتَني.</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım! Bana emrettiğin gibi seni &ccedil;ağırıyor, dua ediyorum; sen de bana vaad ettiğin gibi duamı kabul buyur.&quot;</em></p>\r\n\r\n<p>\r\n	Sonra da ş&ouml;yle devam edilir:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ&nbsp; اِنّي اَسْأَلُكَ قَليلاً مِنْ كَثيرٍ مَعَ حاجَةٍ بي اِلَيْهِ عَظيمَةٍ، وَغِناكَ عَنْهُ قَديمٌ، وَهُوَ عِنْدي كَثيرٌ، وَهُوَ عَلَيْكَ سَهْلٌ يَسيرٌ، فَامْنُنْ عَلَيَّ بِهِ اِنَّكَ عَلى كُلِّ شَيءٍ قَديْرٌ، آمينَ رَبَّ الْعالَمينَ.</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım! B&uuml;y&uuml;k ihtiyacım olduğu h&acirc;lde &ccedil;oktan azını istiyorum; h&acirc;lbuki ezelden beri senin ona ihtiyacın yoktu. (Bu isteğim) bana g&ouml;re &ccedil;oktur, fakat sana g&ouml;re kolay ve azdır; şu halde dileğimi bana ihsan et; ş&uuml;phesiz senin her şeye g&uuml;c&uuml;n yeter; amin (kabul buyur) ey &acirc;lemlerin Rabbi!&quot;</em></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	5- Şu duayı okumak:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنِّي اَدْعُوكَ كَما اَمَرْتَني فَاسْتَجِبْ لي كَما وَعَدْتَني</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım! Bana emrettiğin gibi seni &ccedil;ağırıyor, dua ediyorum; sen de bana vaad ettiğin gibi duamı kabul buyur.&quot;</em></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	6- Şeyh Mufid (r.a) <em>&quot;el-Muknia&quot;</em> kitabında Ali b. Mehziy&acirc;r&#39;dan, o da İmam Muhammed Taki&#39;den (a.s) şu zikir ve duaların Ramazanın başından sonuna kadar gece ve g&uuml;nd&uuml;zleri, &ccedil;ok okunmasının m&uuml;ste-hap olduğunu rivayet etmiştir:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	يا ذَا الَّذي كانَ قَبْلَ كُلِّ شَيءٍ، ثُمَّ خَلَقَ كُلَّ شَيءٍ، ثُمَّ يَبْقى وَيَفْنى كُلُّ شَيءٍ، يا ذَا الَّذي لَيْسَ كَمِثْلِهِ شيءٍ، وَيا ذَا الَّذي لَيْسَ فِي السَّماواتِ الْعُلى، وَلا فِى الاَرَضينَ السُفْلى، وَلا فَوقَهُنَّ وَلا تَحْتَهُنَّ، وَلا بَيْنَهُنَّ اِلـٰهٌ يُعْبَدُ غَيْرُهُ لَكَ الْحَمْدُ حَمْداً لا يَقْوى عَلى اِحْصائِهِ إلاّ اَنْتَ، فَصَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمِّدٍ&nbsp; صَلاةً لا يَقْوى عَلى اِحْصائِها إلاّ اَنْتَ.</h6>\r\n\r\n<p>\r\n	<em>&quot;Ey her şeyden &ouml;nce var olan; sonra her şeyi yaratan ve her şey fani olduktan sonra bak&icirc; kalacak olan; ey hi&ccedil;bir şeye benzemeyen; ey ne y&uuml;ce g&ouml;klerde, ne aşağı yerlerde, ne onların &uuml;st&uuml;nde, ne altında, ne de aralarında kendisinden başka tapılan bir il&acirc;h olmayan (y&uuml;ce Allah!) Sana hamdolsun; saymaya (miktarını belirlemeye) senden başkasının g&uuml;&ccedil; yetiremeyeceği bir hamd olsun. Şu h&acirc;lde Muhammed ve Ehlibeyt&#39;ine senden başkasının sayamayacağı bir rahmet et.&quot;</em></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	7- Merhum Kef&#39;em&icirc; <em>&quot;Beledu&#39;l-Emin&quot;</em> ve <em>&quot;Misbah&quot;</em> adlı kitapların-da &quot;Seyyid İbn B&acirc;k&icirc;&#39;nin <em>&quot;İhtiyar&quot;</em>ından ş&ouml;yle nakletmiştir: Allah Tea-la, Ramazan ayında her g&uuml;n aşağıdaki duayı okuyan kimsenin kırk yıllık g&uuml;nahı affeder:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ رَبَّ شَهْرِ رَمَضانَ الَّذي اَنْزَلْتَ فيهِ الْقُرْآنَ، وَافْتَرَضْتَ عَلى عِبادِكَ فيهِ الصِّيامَ، ارْزُقْني حَجَّ بَيْتِكَ الْحَرامِ في هذَا الْعامِ وَفي كُلِّ عامٍ، وَاغْفِرْ لِيَ الذُّنُوبَ الْعِظامَ فَاِنَّهُ لا يَغْفِرُها غَيْرُكَ يا ذَا الْجَلالِ وَالاِكْرامِ.</h6>\r\n\r\n<p>\r\n	<em>&quot;Allah&#39;ım! Ey Kur&#39;&acirc;n&#39;ı indirdiğin ve orucunu kullarına farz kıldığın ramazan ayının Rabbi! Bu yıl ve her yıl Beyt&uuml;&#39;l-Har&acirc;m&#39;ının haccını bana nasip et ve b&uuml;y&uuml;k g&uuml;nahlarımı bağışla; &ccedil;&uuml;nk&uuml; kuşkusuz onları senden başkası bağışlayamaz, ey b&uuml;y&uuml;kl&uuml;k ve y&uuml;celik sahibi!&quot;</em></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	8-&nbsp; Merhum Feyz-i K&acirc;şan&icirc; <em>&quot;Hulasetu&#39;l-Ezkar&quot;</em> adlı eserinde şu zikirlerin her g&uuml;n y&uuml;z defa okunmasını nakletmiştir:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	سُبْحانَ الضّارِّ النّافِعِ، سُبْحانَ الْقاضي بالْحَقِّ، سُبْحانَ الْعَلِيِّ الأَعْلى، سُبْحانَهُ وَبِحَمْدِهِ، سُبْحانَهُ وَتَعالى.</h6>\r\n\r\n<p>\r\n	<em>&quot;M&uuml;nezzehtir (hak edene) zarar ve (hak edene) menfaat veren (Allah)! M&uuml;nezzehtir hak &uuml;zere h&uuml;k&uuml;m veren. M&uuml;nezzehtir y&uuml;celer y&uuml;cesi (Allah)! M&uuml;nezzehtir O ve ben O&#39;na hamd ediyorum. M&uuml;nezzehtir O ve (her şeyden) y&uuml;cedir.&quot;</em></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	9- Merhum Şeyh M&uuml;fid <em>&quot;el-M&uuml;knia&quot;</em> kitabında ş&ouml;yle demiştir: Ramazan ayının s&uuml;nnetlerinden birisi de her g&uuml;n y&uuml;z defa Resulullah&#39;a (s.a.a) sal&acirc;t u sel&acirc;m etmektir. 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يُسْرٍ مِنْكَ وَعافِيَةٍ، وَسَعَةِ رِزْقٍ، وَلا تُخْلِني مِنْ تِلْكَ الْمواقِفِ الْكَريمَةِ، وَالْمَشاهِدِ الشَّريفَةِ، وَزِيارَةِ قَبْرِ نَبِيِّكَ صَلَواتُكَ عَلَيْهِ وَآلِهِ، وَفي جَميعِ حَوائِجِ الدُّنْيا وَالآخِرَةِ فَكُنْ لي. اَللّـهُمَّ اِنّي اَسأَلُكَ فيـما تَقْضي وَتُقَدِّرُ مِنَ الاَمْرِ الَْمحْتُومِ في لَيْلَةِ الْقَدْرِ، مِنَ الْقَضاءِ الَّذي لا يُرَدُّ وَلا يُبَدَّلُ، اَنْ تَكْتُبَني مِنْ حُجّاجِ بَيْتِكَ الْحَرامِ، الْمَبْرُورِ حَجُّهُمْ، الْمَشْكُورِ سَعْيُهُمْ، الْمَغْفُورِ ذُنُوبُهُمْ، الْمُكَفَّرِ عَنْهُمْ سَيِّئاتُهُمْ، واجْعَلْ فيـما تَقْضي وَتُقَدِّرُ، اَنْ تُطيلَ عُمْري، وَتُوَسِّعَ عَلَيَّ رِزْقي، وَتُؤدِّي عَنّي اَمانَتي وَدَيْني آمينَ رَبَّ الْعالَمين. \"Allah\'ım! Beni yaşattığın müddetçe Beytü\'l-Haram\'ının (Kâbe\'nin) haccını bu yıl ve her yıl kolaylık, sağlık ve bolluk içinde bana nasipeyle. Beni o değerli mekânlardan, faziletli ziyaretgâhlardan ve Peygamber\'inin ziyaretinden (salâvatın onun ve Ehlibeyt\'inin üzerine olsun) mahrum kılma ve bütün dünya ve âhiret hacetlerinde bana yardımcı ol. Allah\'ım! Senden, Kadir gecesinde hükme bağlayıp takdir ettiğin kesin, değişmez ve dönüşü olmayan şeyler arasında, beni de Beytüllahi\'l-Haram\'ın, hacları beğenilen, çabaları mükâfatlandırılan, günahları affedi-len ve kötülükleri bağışlanan ziyaretçilerinden yazmanı, ömrümü uzat-mayı, rızkımı çoğaltmayı, emanetimi ve borcumu ödemeyi kesin hükmüne bağlayıp takdir etmeni diliyorum; âmin ey âlemlerin Rabbi!\" Yine her farizadan sonra şu duayı okursun: يَا عَلِيُّ يَا عَظيمُ، يَا غَفُورُ يَا رَحيمُ، انْتَ الرَّبُّ الْعَظيمُ الَّذي لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّميعُ الْبَصيرُ، وَهذَا شَهْرٌ عَظَّمْتَهُ وَكَرَّمْتَهُ، وَشَرَّفْتَهُ وَفَضَّلْتَهُ عَلَى الشُّهُورِ، وَهُوَ الشَّهْرُ الَّذي فَرَضْتَ صِيَامَهُ عَلَيَّ، وَهُوَ شَهْرُ رَمَضَانَ، الَّذي اَنْزَلْتَ فيهِ الْقُرْآنَ، هُدَىً لِلنَّاسِ وَبَيِّـنَاتٍ مِنَ الْهُدى وَالْفُرْقَانِ، وَجَعَلْتَ فيهِ لَيْلَةَ الْقَدْرِ، وَجَعَلْتَهَا خَيْراً مِنْ اَلْفِ شَهْرٍ، فَيَا ذَا الْمَنِّ وَلاَ يُمَنُّ عَلَيْكَ، مُنَّ عَلَيَّ بِفَكَاكِ رَقَبَتي مِنَ النَّارِ فيمَنْ تَمُنُّ عَلَيْهِ،وَاَدْخِلْنِي الْجَنَّةَ بِرَحْمَتِكَ يَا اَرْحَمَ الرَّاحِمينَ . \"Ey yüce, ey ulu, ey çok çok bağışlayan, ey Rahim; hiçbir eşi ve benzeri olmayan ve (her şeyi) duyan ve (her şeyi) gören ulu Rab sensin. Bu, yücelttiğin, değer verdiğin, şereflendirdiğin ve bütün aylardan üstün kıldığın bir aydır. O, orucunu bana farz kıldığın aydır. İşte o, ramazan ayıdır ki onda Kur\'ân\'ı, halkı hidayet etmek, hidayet yolunu açıklamak ve hakkı batıldan ayırmak için indirdin; Kadir gecesini o aya yerleştirdin ve o geceyi bin aydan hayırlı ve üstün kıldın. Ey (yaratıklarına) minnet hakkı olan ve kimsenin onun üzerinde minnet hakkı bulunmayan (Allah), minnettar ettiklerin arasında beni de minnettar kılıp vücudumu (cehen-nem) ateşinden kurtarıp cennetine yerleştir; rahmetin hakkına, ey merha-metlilerin en merhametlisi!\" Merhum Kef\'emî \"Misbâh\" ve \"el-Beledü\'l-Emin\" kitabında, Şeyh-i Şehit (r.a) ise kendi Mecmua\'sında Resul-i Ekrem\'den (s.a.a) şöyle rivayet etmişlerdir: \"Kim ramazan ayında her farizadan sonra şu duayı okursa, Allah onun günahlarını bağışlar: اَللّـهُمَّ اَدْخِلْ عَلى اَهْلِ الْقُبُورِ السُّرُورَ اَللّـهُمَّ اَغْنِ كُلَّ فَقيرٍ، اَللّـهُمَّ اَشْبِعْ كُلَّ جائِعٍ، اَللّـهُمَّ اكْسُ كُلَّ عُرْيانٍ، اَللّـهُمَّ اقْضِ دَيْنَ كُلِّ مَدينٍ، اَللّـهُمَّ فَرِّجْ عَنْ كُلِّ مَكْرُوبٍ، اَللّـهُمَّ رُدَّ كُلَّ غَريبٍ، اَللّـهُمَّ فُكَّ كُلَّ اَسيرٍ، اَللّـهُمَّاَصْلِحْ كُلَّ فاسِدٍ مِنْ اُمُورِ الْمُسْلِمينَ، اَللّـهُمَّ اشْفِ كُلَّ مَريضٍ، اللّهُمَّ سُدَّ فَقْرَنا بِغِناكَ، اَللّـهُمَّ غَيِّر سُوءَ حالِنا بِحُسْنِ حالِكَ، اَللّـهُمَّ اقْضِ عَنَّا الدَّيْنَ وَاَغْنِنا مِنَ الْفَقْرِ، اِنَّكَ عَلى كُلِّ شَيءٍ قَديرٌ . \"Allah\'ım! Kabir ehlini sevindir. Allah\'ım! Bütün fakirleri zenginleştir. Allah\'ım! Bütün açları doyur. Allah\'ım! Bütün çıplakları giyindir. Allah\'ım! Bütün borçluların borcunu eda eyle. Allah\'ım! Sıkıntısı olanların sıkın-tısını gider. Allah\'ım! Bütün garipleri (vatanlarına) geri döndür. Allah\'ım! Bütün esirleri azat eyle. Allah\'ım! Müslümanların bozulan durumlarını /fasit olan işlerini ıslah eyle. Allah\'ım! Bütün hastalara şifa ver. Allah\'ım! Bizim fakirliğimizi kendi zenginliğinle engelle. Allah\'ım! Bizim kötü hâlimizi kendi iyi hâlinle değiştir. Allah\'ım! Borcumuzu eda eyle; fakirlik ve ihtiyacımızı gider; muhakkak senin her şeye gücün yeter.\" Merhum Kuleynî\'nin el-Kâfi\'de Ebu Basir\'den nakline göre, İmam Cafer Sadık (a.s) ramazan ayında şu duayı okurdu: اَللّـهُمَّ اِنّي بِكَ وَمِنْكَ اَطْلُبُ حاجَتي، وَمَنْ طَلَبَ حاجَةً اِلىَ النّاسِ فَاِنّي لا اَطْلُبُ حاجَتي إلاّ مِنْكَ وَحْدَكَ لا شَريكَ لَكَ، وَاَسأَلُكَ بِفَضْلِكَ وَرِضْوانِكَ اَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وأهْلِ بَيْتِهِ، وَاَنْتَجْعَلَ لي في عامي هذ اِلى بَيْتِكَ الْحَرامِ سَبيلاً حِجَّةً مَبْرُورَةً مُتَقبَّلَةً زاكِيَةً خالِصَةً، لَكَ تَقَرُّ بِها عَيْني، وَتَرْفَعُ بِها دَرَجَتي، وَتَرْزُقَني اَنْ اَغُضَّ بَصَري، وَاَنْ اَحْفَظَ فَرْجي، وَاَنْ اَكُفَّ بِها عَنْ جَميعِ مَحارِمَكَ، حَتّى لايَكُونَ شَيءٌ آثَرَ عِنْدي مِنْ طاعَتِكَ وَخَشْيَتِكَ، وَالْعَمَلِ بِما اَحْبَبْتَ، وَالتَّرْكِ لِما كَرِهْتَ وَنَهَيْتَ عَنْهُ، وَاجْعَلْ ذلِكَ في يُسْرٍ ويسار وعافِيَةٍ وَما اَنْعَمْتَ بِهِ عَلَيَّ، وَاَساَلُكَ اَنْ تَجْعَلَ وَفاتي قَتْلاً في سَبيلِكَ، تَحْتَ رايَةِ نَبِيِّكَ مَعَ اَوْلِيائِكَ، وَاَسْأَلُكَ اَنْ تَقْتُلَ بي اَعْداءَكَ وَاَعْداءَ رَسُولِكَ، وَاَسْأَلُكَ اَنْ تُكْرِمَني بِهَوانِ مَنْ شِئْتَ مِنْ خَلْقِكَ، وَلا تُهِنّي بِكَرامَةِ اَحَدٍ مِنْ اَوْلِياءِكَ. اَللّـهُمَّ اجْعَلْ لي مَعَ الرَّسُولِ سَبيلاً، حَسْبِيَ اللهُ ما شاءَ اللهُ . Allah\'ım! Seni vasıta kılarak hacetimi senden diliyorum. Kim hacetini insanlardan dilerse (dilesin, fakat) ben hacetimi ancak senden dilerim. Sen teksin ve ortağın yoktur. Lütuf ve hoşnutluğun hakkına senden, Muhammed ve Ehlibeyt\'ine rahmet etmeni ve bu yıl Beytullahi\'l-Haram\'ın ziyareti için yolumu açmanı diliyorum; bana öyle beğenilmiş, kabul edilmiş, temiz ve senin için halis kılınan bir hac nasip et ki, onunlagözümü aydınlat, derecemi yükselt ve gözümü (haramlara) kapamayı, iffetimi korumayı ve bütün haramlardan kendimi korumayı bana nasip et; öyle ki, benim için sana itaat etmekten, senden korkmaktan ve senin sevdiğin şeyleri yerine getirip sevmediğin şeyleri terk etmekten daha sevimli hiçbir şey olmasın. Bütün bunları kolaylık, bolluk sıhhat ve verdiğin nimetlerle beraber bana nasip et. (Allah\'ım!) Senden Peygamber\'inin sancağı altında, velilerinle birlikte yolunda şehit olarak ölmeyi diliyorum. Yine senden, kendi düşmanlarının ve Peygamber\'inin düşmanlarının ölümünü benim elimle gerçekleştirmeni niyaz ediyorum. (Yalvararak) senden (rezil etmek) istediğin (kötü kullarından) birisini rezil etmekle beni yüceltmeni ve hiçbir zaman velilerinden herhangi birisini yüceltmeği benim rezil ve rüsva olmama vesile kılmamanı istiyorum. Allah\'ım! Peygamber\'le birlikte olma yolunu benim üzerime aç. Allah bana yeter ve ancak Allah\'ın dediği olur.\" Bu duanın ismine \"Hac Duası\" denir. Merhum Seyyid İbn Tâvûs bu duayı \"el-İkbal\" kitabında ramazan ayı gecelerinde akşam namazından sonra okunmasını İmam Cafer Sadık\'tan (a.s) rivayet etmiştir. Merhum Kef\'emî ise \"el-Beledü\'l-Emin\" kitabında bu duanın ramazanın her günü ve ilk gecesinde okunmasının müstehap olduğunu, Merhum Şeyh Müfid de \"el-Muhriç\" kitabında bu duanın ramazanın ilk gece-sinde akşam namazından sonra okunmasının müstehap olduğunu nakletmiştir. Ramazan ayının gece ve gündüzlerinin en faziletli ameli Kur\'ân okumaktır. Evet, mümkün mertebe bu ayda bol, bol Kur\'ân okumak gerekir; zira Kur\'ân bu ayda inmiştir. Hadis-i şerifte,\"Her şeyin bir baharı vardır, Kur\'ân\'ın da baharı ramazan ayıdır.\" buyrulmaktadır. Diğer aylarda her ay bir Kur\'ân hatmi müstehaptır. Bazı rivayetlerde ise en az altı günde bir hatim rivayet edilmiştir. Fakat ramazan ayında sünnet olan her üç günde bir Kur\'ân hatmidir. Hatta her gün bir hatim yapılırsa, daha iyidir. Merhum Allâme Meclisî, bazı Ehlibeyt İmamları\'nın (a.s) bu ayda kırk, hatta daha fazla hatim yaptıklarını rivayet etmiştir. Eğer insan yaptığı hatimleri On Dört Masum\'un (a.s) mukaddes ruhlarına (her Masum\'a bir hatim olmak üzere) hediye ederse, daha fazla sevap alır. Bazı rivayetlerden bu hatimleri onlara hediye eden kimsenin kıyamet gününde onlarla birlikte olacağı anlaşılıyor. Yine bu ayda çok dua etmek, namaz kılmak, Allah\'tan mağfiret dilemek ve bol bol \"lâ ilâhe illallah\" zikrini söylemek sünnettir. İmam Zeynülabidin\'in (a.s) ramazan ayı girdiğinde dua, zikir, istiğfar ve tekbirden başka bir şey konuşmadığı, rivayet edilmiştir. Evet, bu ayda hadisler yoluyla nakledilen ibadetler ve müstehap amellere çok önem vermeliyiz. 2- Ramazan Gecelerinde Müstehap Olan Ameller 1- İftar etmek. Şiddetli halsizlik ve iftar için kendisini bekleyen birileri olmadığı takdirde akşam namazını kıldıktan sonra iftar etmek müstehaptır. 2- Haram ve şüpheli olmayan helâl şeylerle, özellikle helâl hur-mayla iftar etmek, insanın kıldığı namazın sevabını dört yüz kat artırır. Rüteb (bir hurma çeşidi), helva, nöbet şekeri, sıcak su gibi şeylerle de iftar etmek iyidir. 3- İftar ederken rivayet edilen iftar dualarını okumak; meselâ şu duayı:dir=\"RTL\"> اَللّـهُمَّ لَكَ صُمْتُ، وَعَلى رِزْقِكَ اَفْطَرْتُ، وَعَلَيْكَ تَوَكَّلْتُ \"Allah\'ım! Senin için oruç tuttum; senin rızkınla iftar edip sana tevekkül ettim.\" Bu duayı, iftar vakti okuyan kimseye Allah, o gün oruç tutanların sevabını bahşeder. Bazı rivayetlerde Hz. Emirü\'l-Müminin\'in (a.s) iftar edeceği zaman şu duayı okuduğu nakledilmiştir: بِسْمِ اللهِ اَللّـهُمَّ لَكَ صُمْنا وَعَلى رِزْقِكَ اَفْطَرْنا فَتَقَبَّلْ مِنّا اِنَّكَ اَنْتَ السَّميعُ الْعَليمُ . \"Allah\'ın adıyla. Allah\'ım! Senin için oruç tuttuk ve senin rızkınla iftar ettik. O hâlde bizden kabul buyur. Muhakkak sen duyan ve bilensin.\" 4- İlk aldığı lokmada; بِسْمِ اللهِ الرَّحْمـنِ الرّحَيـمِ، يا واسِعَ الْمَغْفِرَةِ اِغْفِرْ لي، \"Rahman ve Rahim olan Allah\'ın adıyla. Ey mağfireti geniş olan (Rabbim), bağışla beni.\" derse, Allah-u Teâlâ\'nın mağfiretine mazhar olur. Hadis-i şerifte şöyle geçer: \"Allah-u Teâlâ, ramazan ayının her gününün son saatinde bir milyon insanı (azaptan) azat eder. Allah-u Teâlâ\'dan dile ki, seni de onlardan saysın.\" 5- İftar vakti Kadir (İnna Enzelnahu) Suresi\'ni okumak. 6- İftar vakti sadaka vermek ve oruçlu müminlere iftar vermek, hatta bir kaç hurma veya bir içim suyla bile olsa (gücü yetmeyenler için). Resul-i Ekrem\'den (s.a.a) bu konuda şöylerivayet edilmiştir: \"Kim bir oruçlu (mümine) iftar verirse, onun (oruç) sevabının aynısını iftar veren de alır; elbette oruç tutanın sevabından bir şey eksilmeksizin. Yine o yemeğin gücüyle yaptığı her amelin sevabının aynısı, iftar veren için de yazılır.\" Merhum Ayetullah Allâme Hillî, \"Risâletü\'s-Sa\'diye\" kitabında İmam Cafer Sadık\'tan (a.s) şöyle rivayet etmiştir: \"Bir mümin, ramazan ayında bir mümine bir lokma yemekle (dahi iftar) verirse, Allah onun için otuz mümin köleyi azat etmenin sevabını yazar ve Allah katında bir duası kabul olur.\" 7- Ramazan ayının her gecesinde bin defa Kadir Suresi\'ni okumak da, rivayet edilen ameller arasındadır. 8- İmkânı olan kimse için her gece yüz defa Duhân Suresi\'ni okuması sünnettir. 9- Merhum Seyyid İbn Tâvûs, günahların bağışlanması için her gece şu duanın okunmasını rivayet etmiştir: اَللّـهُمَّ رَبَّ شَهْرِ رَمَضانَ الَّذي اَنْزَلْتَ فيهِ الْقُرْآنَ، وَافْتَرَضْتَ على عِبادِكَ فيهِ الصِّيامَ، صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَارْزُقْني حَجَّ بَيْتِكَ الْحَرامِ في عامي هذا وَفي كُلِّ عامٍ، وَاغْفِرْ لي تِلْكَ الذُّنُوبَ الْعِظامَ، فَاِنَّهُ لا يَغْفِرُها غَيْرُكَ يا رَحْمنُ يا عَلاّمُ . \"Allah\'ım! Ey Kur\'ân\'ı indirdiğin ve orucunu kullarına farz kıldığın ramazan ayının Rabbi, Muhammed ve Ehlibeyt\'ine rahmet et; bu yıl ve her yıl Beytullahi\'l-Harâm\'ınhaccını bana nasip eyle. İşlediğim o büyük günahları bağışla; zira onları senden başkası bağışlamaz, ey Rahman ve çok bilen (Allah)!\" 10- Akşam namazından sonra birinci bölümde geçen \"Hac Duası\"nı okumak. 11- Ramazanın her gecesinde \"İftitâh Duası\" diye meşhur olan şu duayı okumak: İFTİTAH DUASI اَللّـهُمَّ اِنّي اَفْتَتِحُ الثَّناءَ بِحَمْدِكَ، وَاَنْتَ مُسَدِّدٌ لِلصَّوابِ بِمَّنِكَ، وَاَيْقَنْتُ اَنَّكَ اَنْتَ اَرْحَمُ الرّاحِمينَ في مَوْضِعِ الْعَفْوِ وَالرَّحْمَةِ، وَاَشَدُّ الْمُعاقِبينَ في مَوْضِعِ النَّكالِ وَالنَّقِمَةِ، وَاَعْظَمُ الْمُتَجَبِّرِينَ في مَوْضِعِ الْكِبْرياءِ وَالْعَظَمَةِ. اَللّـهُمَّ اَذِنْتَ لي في دُعائِكَ وَمَسْأَلَتِكَ فَاسْمَعْ يا سَميعُ مِدْحَتي، وَاَجِبْ يا رَحيمُ دَعْوَتي، وَاَقِلْ يا غَفُورُ عَثْرَتي، فَكَمْ يا اِلهٰي مِنْ كُرْبَة قَدْ فَرَّجْتَها وَهُمُوم قَدْ كَشَفْتَها، وَعَثْرَةٍ قَدْ اَقَلْتَها، وَرَحْمَةٍ قَدْ نَشَرْتَها، وَحَلْقَةِ بَلاءٍ قَدْ فَكَكْتَها، اَلْحَمْدُ للهِ الَّذي لَمْ يَتَّخِذْ صاحِبَةً وَلا وَلَداً، وَلَمْ يَكُنْ لَهُ شَريكٌ في الْمُلْكِ، وَلَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ الذُّلِّ وَكَبِّرْهُ تَكْبيراً، اَلْحَمْدُ للهِ بِجَميعِ مَحامِدِهِ كُلِّهَا، عَلىجَميعِ نِعَمِهِ كُلِّها اَلْحَمْدُ للهِ الَّذي لا مُضادَّ لَهُ في مُلْكِهِ، وَلا مُنازِعَ لَهُ في اَمْرِهِ، اَلْحَمْدُ للهِ الَّذي لا شَريكَ لَهُ في خَلْقِهِ، وَلا شَبيهَ لَهُ في عَظَمَتِهِ، اَلْحَمْدُ للهِ الْفاشي في الْخَلْقِ اَمْرُهُ وَحَمْدُهُ، الظّاهِرِ بِالْكَرَمِ مَجْدُهُ، الْباسِطِ بِالْجُودِ يَدَهُ، الَّذي لا تَنْقُصُ خَزائِنُهُ، وَلا تَزيدُهُ كَثْرَةُ الْعَطاءِ إلاّ جُوداً وَكَرَماً، اِنَّهُ هُوَ الْعَزيزُ الْوَهّابُ. اَللّـهُمَّ اِنّي اَسْأَلُكَ قَليلاً مِنْ كَثير، مَعَ حاجَة بي اِلَيْهِ عَظيمَة وَغِناكَ عَنْهُ قَديمٌ، وَهُوَ عِنْدي كَثيرٌ، وَهُوَ عَلَيْكَ سَهْلٌ يَسيرٌ. اَللّـهُمَّ اِنَّ عَفْوَكَ عَنْ ذَنْبي، وَتَجاوُزَكَ عَنْ خَطيـئَتي، وَصَفْحَكَ عَنْ ظُلْمي وَسِتْرَكَ عَنْ قَبيحِ عَمَلي، وَحِلْمَكَ عَنْ كَثيرِ جُرْمي، عِنْدَ ما كانَ مِنْ خَطَئي وَعَمْدي، اَطْمَعَني في اَنْ اَسْأَلَكَ ما لا اَسْتَوْجِبُهُ مِنْكَ، الَّذي رَزَقْتَني مِنْ رَحْمَتِكَ، وَاَرَيْتَني مَنْ قُدْرَتِكَ، وَعَرَّفْتَني مِنْ اِجابَتِكَ، فَصِرْتُ اَدْعُوكَ آمِناً، وَاَسْأَلُكَ مُسْتَأنِساً، لا خائِفاً وَلا وَجِلاً، مُدِلاًّ عَلَيْكَ فيـما قَصَدْتُ فيهِاِلَيْكَ، فَإنْ اَبْطأَ عَنّي عَتَبْتُ بِجَهْلي عَلَيْكَ، وَلَعَلَّ الَّذي اَبْطأَ عَنّي هُوَ خَيْرٌ لي لِعِلْمِكَ بِعاقِبَةِ الأُمُورِ، فَلَمْ اَرَ مَوْلاً كَريماً اَصْبَرَ عَلى عَبْدٍ لَئيمٍ مِنْكَ عَلَيَّ يا رَبِّ، اِنَّكَ تَدْعُوني فَاُوَلّي عَنْكَ، وَتَتَحَبَّبُ اِلَيَّ فَاَتَبَغَّضُ اِلَيْكَ، وَتَتَوَدَّدُ اِلَيَّ فَلا اَقْبَلُ مِنْكَ، كَأَنَّ لِيَ التَّطَوُّلَ عَلَيْكَ، فَلَمْ يَمْنَعْكَ ذلِكَ مِنَ الرَّحْمَةِ لي، وَالإِحْسانِ اِلَىَّ، وَالتَّفَضُّلِ عَلَيَّ بِجُودِكَ وَكَرَمِكَ، فَارْحَمْ عَبْدَكَ الْجاهِلَ وَجُدْ عَلَيْهِ بِفَضْلِ اِحْسانِكَ اِنَّكَ جَوادٌ كَريمٌ. اَلْحَمْدُ للهِ مالِكِ الْمُلْكِ، مُجْرِي الْفُلْكِ، مُسَخِّرِ الرِّياحِ، فالِقِ الإِصْباحِ، دَيّانِ الدّينِ، رَبِّ الْعَالَمينَ، اَلْحَمْدُ للهِ عَلى حِلْمِهِ بَعْدَ عِلمِهِ، وَالْحَمْدُ للهِ عَلى عَفْوِهِ بَعْدَ قُدْرَتِهِ، وَالْحَمْدُ للهِ عَلى طُولِ اَناتِهِ في غَضَبِهِ، وَهُوَ قادِرٌ عَلى ما يُريدُ. اَلْحَمْدُ للهِ خالِقِ الْخَلْقِ، باسِطِ الرِّزْقِ، فاِلقِ اَلإِصْباحِ ذِي الْجَلالِ وَالإِكْرامِ وَالْفَضْلِ وَالإِنْعامِ، الَّذي بَعُدَ فَلا يُرى، وَقَرُبَ فَشَهِدَ النَّجْوى تَبارَكَوَتَعالى. اَلْحَمْدُ للهِ الَّذي لَيْسَ لَهُ مُنازِعٌ يُعادِلُهُ، وَلا شَبيهٌ يُشاكِلُهُ، وَلا ظَهيرٌ يُعاضِدُهُ قَهَرَ بِعِزَّتِهِ الأَعِزّاءَ، وَتَواضَعَ لِعَظَمَتِهِ الْعُظَماءُ، فَبَلَغَ بِقُدْرَتِهِ ما يَشاءُ، اَلْحَمْدُ للهِ الَّذي يُجيبُني حينَ اُناديهِ، وَيَسْتُرُ عَلَيَّ كُلَّ عَورَةٍ وَاَنَا اَعْصيهِ، وَيُعَظِّمُ الْنِّعْمَةَ عَلَيَّ فَلا اُجازيهِ، فَكَمْ مِنْ مَوْهِبَةٍ هَنيئَةٍ قَدْ اَعْطاني، وَعَظيمَةٍ مَخُوفَةٍ قَدْ كَفاني، وَبَهْجَةٍ مُونِقَةٍ قَدْ اَراني، فَاُثْني عَلَيْهِ حامِداً، وَاَذْكُرُهُ مُسَبِّحاً. اَلْحَمْدُ للهِ الَّذي لا يُهْتَكُ حِجابُهُ، وَلا يُغْلَقُ بابُهُ، وَلا يُرَدُّ سائِلُهُ، وَلا يُخَيَّبُ آمِلُهُ، اَلْحَمْدُ للهِ الَّذي يُؤْمِنُ الْخائِفينَ، وَيُنَجِّي الصّالِحينَ، وَيَرْفَعُ الْمُسْتَضْعَفينَ، وَيَضَعُ الْمُسْتَكْبِرينَ،ويُهْلِكُ مُلُوكاً وَيَسْتَخْلِفُ آخَرينِ، وَالْحَمْدُ للهِ قاِصمِ الجَّبارينَ، مُبيرِ الظّالِمينَ، مُدْرِكِ الْهارِبينَ، نَكالِ الظّالِمينَ صَريخِ الْمُسْتَصْرِخينَ، مَوْضِعِ حاجاتِ الطّالِبينَ، مُعْتَمَدِ الْمُؤْمِنينَ، اَلْحَمْدُ للهِ الَّذي مِنْ خَشْيَتِهِ تَرْعَدُ السَّماءُوَسُكّانُها، وَتَرْجُفُ الأَرْضُ وَعُمّارُها، وَتَمُوجُ الْبِحارُ وَمَنْ يَسْبَحُ في غَمَراتِها، اَلْحَمْدُ للهِ الَّذي هَدانا لِهذا وَما كُنّا لِنَهْتَدِيَ لَوْلا اَنْ هَدانَا اللّهُ، اَلْحَمْدُ للهِ الَّذي يَخْلُقُ، وَلَمْ يُخْلَقْ وَيَرْزُقُ، وَلا يُرْزَقُ وَيُطْعِمُ، وَلا يُطْعَمُ وَيُميتُ الأَحياءَ وَيُحْيِي الْمَوْتى وَهُوَ حَيٌّ لا يَمُوتُ، بِيَدِهِ الْخَيْرُ وَهُوَ عَلى كُلِّ شَيْءٍ قَديرٌ. اَللّـهُمَّ صَلِّ عَلى مُحَمَّدٍ عَبْدِكَ وَرَسُولِكَ، وَاَمينِكَ، وَصَفِيِّكَ، وَحَبيبِكَ، وَخِيَرَتِكَ مَنْ خَلْقِكَ، وَحافِظِ سِرِّكَ، وَمُبَلِّغِ رِسالاتِكَ، اَفْضَلَ وَاَحْسَنَ، وَاَجْمَلَ وَاَكْمَلَ، وَاَزْكى وَاَنْمى، وَاَطْيَبَ وَاَطْهَرَ، وَاَسْنى وَاَكْثَرَ ما صَلَّيْتَ وَبارَكْتَ وَتَرَحَّمْتَ، وَتَحَنَّنْتَ وَسَلَّمْتَ عَلى اَحَدٍ مِن عِبادِكَ وَاَنْبِيائِكَ وَرُسُلِكَ، وَصِفْوَتِكَ وَاَهْلِ الْكَرامَةِ عَلَيْكَ مِن خَلْقِكَ. اَللّـهُمَّ وَصَلِّ عَلى عَليٍّ اَميرِ الْمُؤْمِنينَ، وَوَصِيِّ رَسُولِ رَبِّ الْعالَمينَ، عَبْدِكَ وَوَليِّكَ، وَاَخي رَسُولِكَ، وَحُجَّتِكَ عَلى خَلْقِكَ، وَآيَتِكَ الْكُبْرى، وَالنَّبأِ الْعَظيمِ،وَصَلِّ عَلَى الصِّدّيقَةِ الطّاهِرَةِ فاطِمَةَ الْزَّهْراءِ سَيِّدَةِ نِساءِ الْعالَمينَ، وَصَلِّ عَلى سِبْطَيِ الرَّحْمَةِ وَاِمامَيِ الْهُدى، الْحَسَنِ وَالْحُسَيْنِ سَيِّدَيْ شَبابِ اَهْلِ الْجَّنَةِ، وَصَلِّ عَلى اَئِمَّةِ الْمُسْلِمينَ، عَلِيِّ بْنِ الْحُسَيْنِ، وَمُحَمَّدِ ابْنِ عَلِيٍّ، وَجَعْفَرِ بْنِ مُحَمَّد، وَمُوسَى بْنِ جَعْفَرٍ، وَعَلِيِّ بْنِ مُوسى، وَمُحَمَّدِ بْنِ عَلِيٍّ، وَعَلِيِّ بْنِ مُحَمَّدٍ، وَالْحَسَنِ بْنِ عَلِيٍّ، وَالْخَلَفِ الْهادي الْمَهْدِيِّ، حُجَجِكَ عَلى عِبادِكَ، وَاُمَنائِكَ في بِلادِكَ صَلاَةً كَثيرَةً دائِمَةً. اَللّـهُمَّ وَصَلِّ عَلى وَلِىِّ اَمْرِكَ الْقائِمِ الْمُؤَمَّلِ، وَالْعَدْلِ الْمُنْتَظَرِ، وَحُفَّهُ بِمَلائِكَتِكَ الْمُقَرَّبينَ، وَاَيِّدْهُ بِرُوحِ الْقُدُسِ يا رَبَّ الْعالَمينَ، اَللّـهُمَّ اجْعَلْهُ الدّاعِيَ اِلى كِتابِكَ، وَالْقائِمَ بِدينِكَ، اِسْتَخْلِفْهُ في الأَرْضِ كَما اسْتَخْلَفْتَ الَّذينَ مِنْ قَبْلِهِ، مَكِّنْ لَهُ دينَهُ الَّذي ارْتَضَيْتَهُ لَهُ، اَبْدِلْهُ مِنْ بَعْدِ خَوْفِهِ اَمْناً يَعْبُدُكَ لا يُشْرِكُ بِكَ شَيْئاً، اَللّـهُمَّ اَعِزَّهُ وَاَعْزِزْ بِهِ، وَانْصُرْهُوَانْتَصِرْ بِهِ، وَانْصُرْهُ نَصْراً عَزيزاً، وَاْفتَحْ لَهُ فَتْحاً يَسيراً، وَاجْعَلْ لَهُ مِنْ لَدُنْكَ سُلْطاناً نَصيراً. اَللّـهُمَّ اَظْهِرْ بِهِ دينَكَ، وَسُنَّةَ نَبِيِّكَ، حَتّى لا يَسْتَخْفِيَ بِشَىْءٍ مِنَ الْحَقِّ، مَخافَةَ اَحَدٍ مِنَ الْخَلْقِ. اَللّـهُمَّ اِنّا نَرْغَبُ اِلَيْكَ في دَوْلَةٍ كَريمَةٍ تُعِزُّ بِهَا الاِسْلامَ وَاَهْلَهُ، وَتُذِلُّ بِهَا النِّفاقَ وَاَهْلَهُ، وَتَجْعَلُنا فيها مِنَ الدُّعاةِ اِلى طاعَتِكَ، وَالْقادَةِ اِلى سَبيلِكَ، وَتَرْزُقُنا بِها كَرامَةَ الدُّنْيا وَالآخِرَةِ، اَللّـهُمَّ ما عَرَّفْتَنا مِن الْحَقِّ فَحَمِّلْناهُ، وَما قَصُرْنا عَنْهُ فَبَلِّغْناهُ. اَللّـهُمَّ الْمُمْ بِهِ شَعَثَنا، وَاشْعَبْ بِهِ صَدْعَنا، وَارْتُقْ بِهِ فَتْقَنا، وَكَثِّرْ بِهِ قِلَّتَنا، وَاَعْزِزْ بِهِ ذِلَّتَنا، وَاَغْنِ بِهِ عائِلَنا، وَاَقْضِ بِهِ عَنْ مَغْرَمِنا، وَاجْبُرْ بِهِ فَقْرَنا، وَسُدَّ بِهِ خَلَّتَنا، وَيَسِّرْ بِهِ عُسْرَنا، وَبَيِّضْ بِهِ وُجُوهَنا، وَفُكَّ بِهِ اَسْرَنا، وَاَنْجِحْ بِهِ طَلِبَتَنا، وَاَنْجِزْ بِهِ مَواعيدَنا، وَاسْتَجِبْ بِهِ دَعْوَتَنا، وَاَعْطِنا بِهِ سُؤْلَنا،وَبَلِّغْنا بِهِ مِنَ الدُّنْيا وَالآخِرَةِ آمالَنا، وَاَعْطِنا بِهِ فَوْقَ رَغْبَتِنا، يا خَيْرَ الْمَسْؤولينَ وَاَوْسَعَ الْمُعْطينَ، اِشْفِ بِهِ صُدُورَنا، وَاَذْهِبْ بِهِ غَيْظَ قُلُوبِنا، وَاهْدِنا بِهِ لِمَا اخْتُلِفَ فيهِ مِنَ الْحَقِّ بِإِذْنِكَ، اِنَّكَ تَهْدي مَنْ تَشاءُ اِلى صِراطٍ مُسْتَقيمٍ، وَانْصُرْنا بِهِ عَلى عَدُوِّكَ وَعَدُوِّنا اِلـٰهَ الْحَقِّ آمينَ. اَللّـهُمَّ اِنّا نَشْكُو اِلَيْكَ فَقْدَ نَبِيِّنا صَلَواتُكَ عَلَيْهِ وَآلِهِ، وَغَيْبَةَ وَلِيِّنا، وَكَثْرَةَ عَدُوِّنا، وَقِلَّةَ عَدَدِنا، وَشِدّةَ الْفِتَنِ بِنا، وَتَظاهُرَ الزَّمانِ عَلَيْنا، فَصَلِّ عَلى مُحَمَّدٍ وَآلِهِ، وَاَعِنّا عَلى ذلِكَ بِفَتْح مِنْكَ تُعَجِّلُهُ، وَبِضُرٍّ تَكْشِفُهُ، وَنَصْرٍ تُعِزُّهُ وَسُلْطانِ حَقٍّ تُظْهِرُهُ، وَرَحْمَةٍ مِنْكَ تَجَلِّلُناها وَعافِيَةٍ مِنْكَ تُلْبِسُناها، بِرَحْمَتِكَ يا اَرْحَمَ الرّاحِمينَ . \"Allah\'ım! hamd ile seni sena etmeye başlıyorum; sen kendi lütfunla doğru olanı yapmaya muvaffak kılansın. Senin, af ve rahmette, rahmet edenlerin en merhametlisi, ceza ve intikamda cezalandıranların en şiddetlisi, ululukta güçlülerin en büyüğü olduğuna yakin ettim. Allah\'ım! Sana dua etme ve senden bir şey dileme hususunda bana izin verdin; öyleyse ey işiten, ey Rahim,çağrıma icabet et; ey bağışlayan, sürçmele-rimi bağışla. Ey Rabbim! Nice gamları giderdin, nice zorlukları yok ettin; nice sürçmeleri affettin; nice rahmetler yaydın ve nice belâ halkasını kırdın. Hamd Allah\'a ki, eş ve oğul edinmemiştir; saltanatta ortağı yoktur; kim-seyi acze düştüğü için dost edinmemiştir ve O pek yücedir. Bütün nimetleri için tüm övgülerle hamd olsun Allah\'a. Hamd o Allah\'a ki, salta-natında zıddı, işlerinde O\'na karşı koyan yoktur. Hamd, yaratıklarında ortağı, azametinde bir benzeri olmayan Allah\'a olsun. Hamd, emri mah-lûkat arasında apaçık, övgüsü aşikâr, kerametiyle izzeti belli, eli bağışa açık, rahmet hazineleri eksilmez, çok bağışı, (O\'ndan bir şey eksiltmeyip) sadece cömertlik ve kerametini artıran Allah\'a olsun. O çok izzetli ve çok bağışlayandır. Allah\'ım! İhtiyacım fazla olmasına rağmen çok kerem ve merhame-tinden azını istiyorum; benim bu az merhamete ihtiyacım çoktur ve sen ezelden beri ondan müstağnisin. O, merhametinle ihtiyacımı karşılaman benim yanımda büyüktür; oysa o sana çok kolaydır. Allah\'ım! Günahımı affetmen, hatamdan geçmen, yaptığım zulmü bağışlaman, kötü amelimi örtmen, bilerek veya bilmeyerek işlediğim çok suçlara karşı hilimli davranman, lâyık olmadığım şeyleri senden istemeğe meyillendirdi beni. Sen ki, rahmetinden dolayı beni rızıklandırdın, kudre-tini bana gösterdin, çağrıma icabet ettiğini bana bildirdin; bundan dolayı güvenle seni çağırıyorum, korkmadan ve çekinmeden samimiyet ve ünsi-yetle senden istekte bulunuyorum, her zaman isteğimi sana açıyorum. İstediğimşeyleri geciktirdiğin takdirde, cahillikle darılıyorum. Oysa işlerin sonunu bildiğinden dolayı onları geciktirmen, benim için şayet daha hayırlıdır. O hâlde, hakir olan şu kula, senden daha sabırlı ve kerim bir Mevlâ göremiyorum. Ey Rabbim! Sen beni çağırıyorsun, bense Sen\'den yüz çeviriyorum; Sen bana muhabbet ediyorsun ben ise San\'a buğz ve inat ediyorum. Sen kendini bana sevdirmek istiyorsun, ben ise kabul etmiyorum; sanki benim San\'a bir üstünlüğüm vardır; bu nankörlüğüm, lütuf ve kereminden olan rahmet ve ihsanını benden alıkoymuyor. Öyleyse cahil kuluna rahmet et; fazl ve ihsanınla bana bağışta bulun; şüphesiz Sen çok bağışlayan ve kerimsin. Hamd Allah\'a ki, evrenin sahibi, gemiyi yürüten, rüzgârları estiren, sabahı karanlıktan yarıp çıkaran, din gününün (Kıyamet gününün) hâkimi ve âlemlerin Rabbidir. Bilmesine rağmen yumuşaklığı; kudretiyle birlikte affı; gazabıyla birlikte büyük sabrı olan Allah\'a hamd olsun; oysaki O istediği her şeye kadirdir. Hamd yaratan, rızkı veren, sabahı karanlıktan yarıp çıkaran, celal ve ikram, fazl ve ihsan sahibi olan Allah\'adır; O, öyle-sine uzaktır ki, kimse O\'nu göremez; öylesine de yakındır ki, fısıltılara şa-hit olur; O, pek yüce ve uludur. Hamd Allah\'a ki, O\'na denk olan, karşı koyan, O\'na benzeyen ve O\'na yardım eden birisi yoktur; izzetiyle izzetlileri mağlup etmiştir; aza-metliler O\'nun azameti karşısında boyun eğmiştir; O kudretiyle istediğine yetişmiştir. Hamd Allah\'a ki, O\'nu çağırdığımda icabet eder; O\'na isyan ettiğimde ayıplarımı örter; (verdiği nimetlere karşılık) O\'na şükrede-mediğim halde bana büyük nimetler bağışlar.Bana nice değerli nimetler bağışlamıştır; nice korkunç belâlardan beni korumuştur, nice sevindirici olaylarla beni karşılaştırmıştır; O\'na hamd ediyor ve tesbih ederek O\'nu anıyorum. Hamd Allah\'a ki, O\'nun perdesi yırtılmaz; (lütuf) kapısı kapanmaz; O\'ndan bir şey dileyen reddedilmez; O\'na ümit eden ümitsiz bırakılmaz. Hamd Allah\'a ki, korkanlara güven bağışlar; salihleri kurtarır; mustaz-\'afları yüceltir ve müstekbirleri zelil kılar; nice padişahları helâk eder ve diğerlerini onların yerine geçirir. Hamd Allah\'a ki, zorbaların (belini) kırar; zalimleri yok eder; kaçanları yakalar; zalimleri cezalandırır; imdat dileyen-lerin imdadına yetişir; muhtaçların mercisi ve müminlerin güvencesidir. Hamd Allah\'a ki, O\'nun korkusundan gök ve sakinleri titrer; yer ve ehli korkar; deniz ve derinliklerinde yüzmekte olanlar çalkalanır. Bizi bu dereceye erdiren Allah\'a hamd olsun. Eğer Allah bize yol göstermeseydi, biz kendiliğimizden bu dereceye eremezdik. Hamd Allah\'a ki, yaratır, yaratılmamıştır, rızk verir rızıklandırılmamıştır; yedirir, yedirilmemiştir; dirileri öldürür, ölüleri diriltir; kendisi her zaman diridir; hayır O\'nun elindedir; O her şeye kadirdir. Allah\'ım! Kulun, resulün, eminin, yaratıklar arasından seçtiğin, dost ve habibin olan, sırrını koruyan ve risaletini ulaştıran Muhammed\'e salât ve selâm eyle. Öyle bir salât ve selâm ki kullarına, peygamberlerine, elçilerine, dergâhına yakın olanlara, yaratıklarından sana keramet ehli olanlara gönderdiğin salât ve selâmdan daha üstün, daha güzel, daha iyi, daha kâmil, daha temiz, daha artan, daha güzel kokulu, daha parlak ve daha çokolsun. Allah\'ım! Müminlerin emiri, âlemlerin Rabbinin elçisinin vârisi, kulun, velin ve resulünün kardeşi, yaratıklarına hüccetin, büyük nişanen ve (yaratılış âleminin) büyük haberi olan Ali\'ye salâ eyle. Dünya kadınlarının efendisi, Sıddîka ve Tâhirâ olan Fâtıma\'ya salât eyle. Rahmet peygam-berinin iki torunu, iki hidayet imamı ve cennet gençlerinin efendileri olan Hasan ve Hüseyin\'e salât eyle. Müslümanların imamları, Sen\'in kullarına olan hüccetlerine, beldelerindeki eminlerin Ali b. Hüseyin, Muhammed b. Ali, Cafer b. Muhammed, Musa b. Cafer, Ali b. Musa, Muhammed b. Ali, Ali b. Muhammed, Hasan b. Ali ve onun halefi olan hidayet bulmuş hidayetçi imama (Mehdi\'ye) çok ve sürekli salât eyle. Allah\'ım! Arzu edilen Kaim ve beklenilen adalet (vesilesi) olan veliyy-i emrine salât eyle; onu dergâhına yakın olan meleklerle kuşat, Ruhu\'l-Kudüs\'le teyit et, ey âlemlerin Rabbi olan Allah! Allah\'ım! Onu kitabına davetçi ve dinini ayakta tutan kıl; ondan öncekileri halife kıldığın gibi onu da yeryüzünde halifen kıl; onun için razı olduğun dinini (korumayı) mümkün kıl; korkusunu güvene dönüştür; tâ ki San\'a ibadet etsin, hiçbir şeyi San\'a şirk koşmasın. Allah\'ım! Onu aziz kıl ve onunla bize izzet ver; ona yardım et ve onun vesilesiyle bize yardımda bulun; ona izzetli bir zafer bağışla ve kolay bir genişlik ona aç; kendi katından ona bir güç ve kudret ver. Allah\'ım! Onun vesilesiyle dinini ve Peygamber\'inin sünnetini aşikâr et; öyle ki hak ve hakikatten hiçbir şey, yaratıkların korkusundan dolayı insanlara gizlikalmasın. Allah\'ım! Biz Sen\'den İslâm ve ehline izzet bağışlayacağın; nifak ve ehlini zelil edeceğin onurlu bir devletin tahakkuk bulmasını istiyoruz. Öyle bir devlet ki, bizi o devlette, itaatine davet edenlerden ve hidayet yolunun öncülerinden kılasın; onun vesilesiyle dünya ve ahiret kerametini bize ihsan edesin. Allah\'ım! Hak olan şeylerden bize tanıttığını taşımaya mu-vaffak et; eksiğimiz olan (tanımadığımız) şeye de bizi ulaştır (bizi ondan haberdar kıl). Allah\'ım! Onun (Hz. Mehdi\'nin) vesilesiyle dağınıklığımızı topla, ayrılığımızı birleştir; açığımızı kapat; azlığımızı çoğalt, zilletimizi izzete dönüştür; muhtaç olanımızı onunla müstağni kıl; borcumuzu eda et; fakirlik ve ihtiyacımızı gider; zorluğumuzu kolaylaştır, yüzlerimizi ak eyle; esirlerimizi esaret zincirinden kurtar; isteklerimizi karşıla; (zuhuru için) bize verdiğin sözü yerine getir; dualarımızı kabul eyle, istediğimiz şeyleri bize inayet eyle; bizi dünya ve ahiret arzularımıza ulaştır ve istediğimizden daha fazla bize bağışta bulun. Ey istenilen ve bağışta bulunanların en hayırlısı! Onun vesilesiyle göğüslerimize şifa ver; kalplerimizin öfkesini gider; bütün ihtilaflara rağmen bizi hakka hidayet et; şüphesiz Sen, istediğini doğru yola hidayet edersin. Yine onun vesilesiyle düşmanına ve düşmanımıza karşı bize yardımda bulun, ey hak olan Allah! İlâhî âmin. Allah\'ım! Peygamber\'imizin (Sen\'in salât ve selâmın ona ve Ehlibeyt\'ine olsun) yanımızda olmamasından, İmam\'ımızın gaybetinden, düşmanımızın çok ve sayımızın azlığından, fitnelerin bize olan şiddetin-den ve zamanın şartlarının bizi güçsüz düşürmesinden Sanaşikâyet ediyoruz. Muhammed ve Ehlibeyt\'ine salât eyle; katından olan acil bir zaferle, zorlukları gidermenle, güçlü bir yardımınla, aşikâr kıldığın hak bir saltanatla, bizleri kapsayan geniş bir rahmetinle, bizleri örten bir afiyetle bize yardımda bulun; rahmetin hakkına ey merhametlilerin en merha-metlisi!\" 12- Yine her gece şu duanın okunması müstehaptır: اَللّـهُمَّ بِرَحْمَتِكَ فِي الصّالِحينَ فَاَدْخِلْنا، وَفي عِلِّيّينَ فَارْفَعْنا، وِبَكَأسٍ مِنْ مَعينٍ مِنْ عَيْنٍ سَلْسَبيلٍ فاسْقِنا، وَمِنَ الْحُورِ الْعينِ بِرَحْمَتِكَ فَزَوِّجْنا، وَمِنَ الْوِلْدانِ الُْمخَلَّدينَ كَاَنَّهُمْ لُؤْلُؤٌ مَكْنُونٌ فَاَخْدِمْنا، وَمِنْ ثِمارِ الْجَنَّةِ وَلُحُومِ الطَّيْرِ فَاَطْعِمْنا، وِمِنْ ثِيابِ السُّنْدُسِ وَالْحَريرِ وَالاِسْتَبْرَقِ فَاَلْبِسْنا، وَلَيْلَةَ الْقَدْرِ وَحَجَّ بَيْتِكَ الْحرامِ، وَقَتْلاً في سَبيلِكَ فَوفِّقْ لَنا، وَصالِحَ الدُّعاءِ وَالْمَسْأَلةِ فاسْتَجِبْ لَنا، وَاِذا جَمَعْتَ الاَوَّلينَ وَالآخِرينَ يَوْمَ الْقِيامَةِ فاَرْحَمْنا وَبَراءَةً مِنَ النّارِ فَاكْتُبْ لَنا، وَفي جَهَنَّمَ فَلا تَغُلَّنا، وَفي عَذابِكَ وَهَوانِكَ فَلا تَبْتَلِنا، وَمِنَ الزَّقُّومِ وَالضَّريعِ فَلا تُطْعِمْنا، وَمَعَ الشَّياطينِ فَلا تَجْعَلْنَا، وَفِي النّارِ عَلى وُجُوهِنافَلا تَكْبُبْنا، وَمِنْ ثِيابِ النّارِ وَسَرابيلِ الْقَطِرانِ فَلا تُلْبِسْنا، وَمِنْ كُلِّ سُوء يا لا اِلـٰهَ إلاّ اَنْتَ بِحَقِّ لا اِلـٰهَ إلاّ اَنْتَ فَنَجِّنا. \"Allah\'ım! Rahmetin hürmetine, bizi salih kulların arasına kat. Bizi İlliyyîn makamına yücelt. Selsebîl pınarı kaynağından (doldurulmuş) kadehlerle susuzluğumuzu gider. Rahmetin hürmetine bizi hurilerle evlendir. (Gençlik ve dinçlikleri) ebedi kılınmış (her biri) sedefte saklı bir inci gibi olan tertemiz, pırıl pırıl hizmetçi civanları bizim hizmetimize ver. Bizi cennet meyveleri ve kuş etleriyle rızıklandır. Bize hafif ipek ve ağır işlenmiş atlastan elbiseler giydir. Bizi Kadir Gecesi\'ni idrak etmeye, Beytullahi\'l-Haram\'ı ziyaret etmeye ve senin yolunda şehit olmaya muvaffak kıl. Hakkımızda hayır dua ve yakarışı kabul et. Kıyamet gününde ilk insanlarla sonrakileri bir araya topladığında bize merhamet et. Bizim hakkımızda ateşten kurtuluşu yaz. Bizi cehennemde zincirleme. Bizi azap ve alçaklığa düşürme. Bize Zakkum ve cehennemin acı bitkisini yedirme. Bizi şeytanlarla bir araya toplama. Bizi yüzüstü ateşe atma. Bize ateş ve katrandan elbise giydirme; ey kendisinden başka ilâh olmayan! Senden başka bir ilâh olmayışı hakkına, bizi bütün kötülükler-den kurtar.\" 13- Şu duanın da okunması İmam Cafer Sadık\'tan (a.s) rivayet edilmiştir: اَللّـهُمَّ اِنّي اَسْأَلُكَ اَنْ تَجْعَلَ فيـما تَقْضي وَتُقَدِّرُ مِنَ الاَمْرِ الَْمحْتُومِ فِي الاَمْرِ الْحَكيمِ، مِنَ الْقَضاءِ الَّذي لا يُرَدُّ وَلايُبَدَّلُ اَنْ تَكْتُبَني مِنْ حُجّاجِ بَيْتِكَ الْحَرامِ، الْمَبْرُورِ حَجُّهُمْ، الْمَشْكُورِ سَعْيُهُمْ ،الْمَغْفُورِ ذُنُوبُهُمْ، اَلْمُكَفَّرِ عَنْ سَيِّئاتِهِمْ، وَأنْ تَجْعَلَ فيـما تَقْضي وَتُقَدِّرُ، اَنْ تُطيلَ عُمْري في خَيْرٍ وَعافِيَةٍ، وَتُوَسِّعَ في رِزْقي، َوَتَجْعَلَني مِمَّنْ تَنْتصِرُ بِهِ لِدينِكَ وَلا تَسْتَبْدِلْ بي غَيْري. \"Allah\'ım! Senden kesin olarak hükme bağladığın ve takdir ettiğin hikmetli, dönüşü ve değişimi olmayan şeyler arasında beni de hacları beğenilir, çabaları mükâfatlandırılır, günahları bağışlanır ve kötülükleri affedilir olan Beytullahi\'l-Harâm\'ın hacılarından yazmanı diliyorum. Yine benim için hayır ve sıhhatle geçecek uzun bir ömür ve geniş bir rızk takdir buyurmanı niyaz ediyorum. Beni dinine yardım eden kimselerden kıl; bu konuda başkasını bana tercih etme.\" 14- \"Enisü\'s-Sâlihin\" kitabında ramazan ayının her gecesinde şöyle dua edilmesi rivayet edilmiştir: اَعُوذُ بِجَلالِ وَجْهِكَ الْكَريمِ اَنْ يَنْقَضِيَ عَنّي شَهْرُ رَمَضانَ، اَوْ يَطْلُعَ الْفَجْرُ مِنْ لَيْلَتي هذِهِ، وَلَكَ قِبَلي تَبِعَةٌ اَوْ ذَنْبٌ تُعَذِّبُني عَلَيْهِ. \"(Allah\'ım!) Ramazan ayı geçer veya bu gecem sabah olur da üzerimde sana karşı bir suçum veya beni karşılığında azap edeceğin bir günah kalırsa, bundanKerim Vech\'inin yüceliğine sığınırım.\" 15- Merhum Kef\'emî, Seyyid İbn Baki\'den şöyle nakletmektedir: \"Kim ramazan ayının her gecesinde iki rekât namaz kılarak, her rekâtta Fâtiha Suresi\'ni ve İhlâs Suresi\'ni üç defa okur, selâm verdikten sonra da şu zikri okur: سُبْحانَ مَنْ هُوَ حَفيظٌ لا يَغْفُل، سُبحانَ مَنْ هُوَ رَحيمٌ لا يَعْجَلُ، سُبْحانَ مَنْ هُوَ قا ئِمٌ لا يَسْهُو، سُبْحانَ مَنْ هُوَ دائِمٌ لا يَلْهُو، \"Münezzehtir gaflet etmeyen asıl koruyucu. Münezzehtir (kullarına ceza vermede) acele etmeyen merhametli. Münezzehtir her zaman kaim ve sabit olan ve (hiçbir zaman kullarını) unutmayan. Münezzehtir ebedi ve boş şeylerden uzak olan (Rab).\" Sonra da yedi defa tesbihat-ı erbaayı okuyup ardından şu zikri söyler: سُبْحَانَكَ سُبْحَانَكَ سُبْحَانَكَ، يَا عَظيمُ اغْفِرْ لِيَ الذَّنْبَ الْعَظيمَ . \"Her eksiklikten münezzehsin sen. Her eksiklikten münezzehsin sen. Her eksiklikten münezzehsin sen. Ey azametli ve yüce (Allah)! Be-nim büyük günahımı bağışla.\" Ve bilâhare Resulullah\'a (s.a.a) ve Ehlibeyt\'ine on defa salavât getirirse, Allah günahlarını bağışlar...\" 16- Hadis-i şerifte şöyle buyrulmaktadır: \"Ramazan ayının her gecesinde Fetih Suresi\'ni sünnet bir namazda okuyan kimse, o yıl korunmuş olur.\" 17- Ramazan ayı gecelerinin bir ameli de gecelere bölünerek kılınan bin rekâtlık namazdır. Fıkıh ve dua kitaplarında bu namaz,genişçe zikredilmiştir. Namazın kılınış şeklinde ise ihtilâf vardır. İbn Ebî Kurra\'nın İmam Muhammed Takî\'den (a.s) naklettiği ve Şeyh Müfid\'in ve ulemanın çoğunun kabul ettiği kılınış şekli şöyledir: İlk yirmi günde her gece yirmi rekât olmak üzere sekiz rekâtı akşam namazından sonra, on iki rekâtı ise yatsı namazından sonra ikişer ikişer kılınır. Son on günde ise her gece otuz rekât olmak üzere yine sekiz rekâtı akşam namazından sonra, geri kalanı ise yatsı namazından sonra kılınır. Böylece yedi yüz rekâtı kılınmış olur. Geri kalan üç yüz rekâtı ise Kadir gecelerinde (on dokuz, yirmi bir ve yirmi üçüncü geceler) her gece yüz rekât olmak üzere kılınır. 18- Ramazan ayında sünnet namazlardan sonra şu duanın okun-ması rivayet edilmiştir: اَللّـهُمَّ اجْعَلْ فيـما تَقْضي وَتُقَدِّرُ مِنَ الأَمْرِ الَْمحْتُومِ، وَفيـما تَفْرُقُ مِنَ الاَمْرِ الْحَكيمِ، في لَيْلَةِ الْقَدْرِ، اَنْ تَجْعَلَني مِنْ حُجّاجِ بَيْتِكَ الْحَرامِ، الْمَبْرُورِ حَجُّهُمُ الْمَشْكُورِ سَعْيُهُمْ، الْمَغْفُورِ ذُنُوبُهُمُ، وَاَسْأَلُكَ اَنْ تُطيلَ عُمْري في طاعَتِكَ، وَتُوَسِّعَ لي في رِزْقي، يا اَرْحَمَ الرّاحِمينَ. \"Allah\'ım! Kadir Gecesi\'nde hükmettiğin ve takdir buyurduğun kesin emirlerin ve belirlediğin hikmetli işlerin arasında beni de hacları dosdoğru olan, çabaları mükâfatlandırılan ve günahları bağışlanan Beytullahi\'l-Haram\'ın hacılarından kıl. Sendenitaatin yolunda ömrümü uzatmanı ve rızkımı genişletmeni diliyorum, ey merhametlilerin en merhametlisi!\" 3- Ramazan Ayının Sahur Vakti Amelleri 1- Az da olsa sahurda bir şeyler yemek müstehaptır. Bir hadis-i şerifte şöyle rivayet edilmiştir: \"Allah ve melekleri sahur vakitlerinde istiğfar eden ve sahur yeme-ği yiyen kimselere salâvat getirirler.\" 2- Sahur ve iftar vakitlerinde Kadir Suresi\'ni okumak. 3- İmam Rıza\'dan (a.s) İmam Bâkır\'ın (a.s) sahurlarda okuduğu rivayet edilen \"Seher Duası\" isimli şu değerli ve derin muhtevalı duayı okumak: SEHER DUASI اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ بَهائِكَ بِاَبْهاهُ وَكُلُّ بَهائِكَ بَهِيٌّ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِبَهائِكَ كُلِّهِ، اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ جَمالِكَ بِاَجْمَلِهِ وَكُلُّ جَمالِكَ جَميلٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِجَمالِكَ كُلِّهِ، اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ جَلالِكَ بِاَجَلِّهِ وَكُلُّ جَلالِكَ جَليلٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِجَلالِكَ كُلِّهِ، اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ عَظَمَتِكَ بِاَعْظَمِها وَكُلُّ عَظَمَتِكَ عَظَيمَةٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِعَظَمَتِكَ كُلِّها، اَللّـهُمَّ اِنّي اَسَأَلُكَ مِنْ نُورِكَ بِاَنْوَرِهِ وَكُلُّ نُورِكَ نَيِّرٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِنُورِكَكُلِّهِ. اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ رَحْمَتِكَ بِاَوْسَعِها وَكُلُّ رَحْمَتِكَ واسِعَةٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِرَحْمَتِكَ كُلِّها، اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ كَلِماتِكَ بِاَتَمِّها وَكُلُّ كَلِماتِكَ تامَّةٌ. اَللّـهُمَّ اِنّي اَسْأَلُكَ بِكَلِماتِكَ كُلِّهَا، اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ كَمالِكَ بِاَكْمَلِهِ وَكُلُّ كَمالِكَ كامِلٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِكَمالِكَ كُلِّهِ، اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ اَسمائِكَ بِاَكْبَرِها وَكُلُّ اَسْمائِكَ كَبيرَةٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِاَسْمائِكَ كُلِّها. اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ عِزَّتِكَ باَعَزِّها وَكُلُّ عِزَّتِكَ عَزيزَةٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِعِزَّتِكَ كُلِّها، اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ مَشِيَّتِكَ بِاَمْضاها وَكُلُّ مَشِيَّتِكَ ماضِيَةٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِمَشِيَّتِكَ كُلِّها، اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ قُدْرَتِكَ بِالْقُدْرَةِ الَّتي اسْتَطَلْتَ بِها عَلى كُلِّ شَيْء وَكُلُّ قُدْرَتِكَ مُسْتَطيلَةٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِقُدْرَتِكَ كُلِّها، اَللّـهُمَّاِنّي اَسْأَلُكَ مِنْ عِلْمِكَ بِاَنْفَذِهِ وَكُلُّ عِلْمِكَ نافِذٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِعِلْمِكَ كُلِّهِ. اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ قَوْلِكَ بِاَرْضاهُ وَكُلُّ قَوْلِكَ رَضِيٌّ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِقَوْلِكَ كُلِّهِ، اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ مَسائِلِكَ بِاَحَبِّها اِلَيْكَ وَكُلُّ مَسائِلِكَ اِلَيْكَ حَبيبَةٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِمَسائِلِكَ كُلِّها. اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ شَرَفِكَ بِاَشْرَفِهِ وَكُلُّ شَرَفِكَ شَريفٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِشَرَفِكَ كُلِّهِ، اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ سُلْطانِكَ بِاَدْوَمِهِ وَكُلُّ سُلطانِكَ دائِمٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِسُلْطانِكَ كُلِّهِ، اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ مُلْكِكَ بِاَفْخَرِهِ وَكُلُّ مُلْكِكَ فاخِرٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِمُلْكِكَ كُلِّهِ. اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ عُلُوِّكَ بِاَعْلاهُ وَكُلُّ عُلُوِّكَ عال، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِعُلُوِّكَ كُلِّهِ، اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ مَنِّكَ بِاَقْدَمِهِ وَكُلُّ مَنِّكَ قَديمٌ، اَللّـهُمَّ اِنّياَسْأَلُكَ بِمَنِّكَ كُلِّهِ، اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ اياتِكَ بِاَكْرَمِها وَكُلُّ آياتِكَ كَريمَةٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِآياتِكَ كُلِّها، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِما اَنْتَ فيهِ مِنَ الشَّأنِ وَالْجَبَرُوتِ، وَاَسْأَلُكَ بِكُلِّ شَأنٍ وَحْدَهُ وجَبَرُوت وَحْدَها، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِما تُجيبُني بِهِ حينَ اَسْأَلُكَ فَاَجِبْني يا اَللهُ. \"Allah\'ım! Aydınlığının en aydın mertebesini vasıta kılarak sana el açıyorum. Elbette senin aydınlığının bütün mertebeleri parlaktır. Allah\'ım! Aydınlığının bütün mertebeleri hakkına (hacetlerimi) senden diliyorum. Allah\'ım! Cemalinin en güzel mertebesini vasıta kılarak sana el açıyorum. Elbette senin cemalinin bütün mertebeleri güzeldir. Allah\'ım! Cemalinin bütün mertebeleri hakkına (hacetlerimi) senden diliyorum. Allah\'ım! Celalinin en yüce mertebesini vasıta kılarak sana el açıyorum. Elbette senin celalinin bütün mertebeleri yücedir. Celalinin bütün mertebeleri hakkına (hacetlerimi) senden diliyorum. Allah\'ım! Azametinin en büyük mertebesini vasıta kılarak sana el açıyorum. Elbette senin azametinin bütün mertebeleri büyüktür. Allah\'ım! Azametinin bütün mertebeleri hakkına (hacetlerimi) senden diliyorum. Allah\'ım! Nurunun en nurlu mertebesini vasıta kılarak sana el açıyorum. Elbette senin nurunun bütün mertebeleri nurludur. Allah\'ım! Nurunun bütün mertebeleri hakkına (hacetlerimi) sendendiliyorum. Allah\'ım! Rahmetinin en geniş mertebesini vasıta kılarak sana el açıyorum. Muhakkak senin rahmetinin bütün mertebeleri geniştir. Allah\'ım! Rahmetinin bütün mertebeleri hakkına (hacetlerimi) senden diliyorum. Allah\'ım! Kelimelerinin en mükemmelini vasıta kılarak sana el açıyorum. Elbette senin kelimelerinin hepsi mükemmeldir. Allah\'ım! Bütün kelimelerin hakkına (hacetlerimi) senden diliyorum. Allah\'ım! Kemalinin en kâmil mertebesini vasıta kılarak sana el açıyorum. Elbette senin kemalinin bütün mertebeleri kâmildir. Allah\'ım! Bütün kemal mertebelerinin hakkına (hacetlerimi) senden diliyorum. Allah\'ım! İsimle-inin en büyüğünü vasıta kılarak sana el açıyorum. Elbette senin bütün isimlerin büyüktür. Allah\'ım! Bütün isimlerinin hakkına (hacetlerimi) sen-en diliyorum. Allah\'ım! İzzetinin en yüce mertebesini vasıta kılarak sana el açı-orum. Elbette senin izzetinin bütün mertebeleri yücedir. Allah\'ım! Bütün izzet mertebelerin hakkına (hacetlerimi) senden diliyorum. Allah\'ım! Meşiyyetinin en etkili mertebesini vasıta kılarak sana el açıyorum. Elbette senin meşiyyetinin bütün mertebeleri etkili ve kesindir. Allah\'ım! Meşiy-etinin bütün mertebeleri hakkına (hacetlerimi) senden diliyorum. Allah\'ım! Kudretinin her şeyi kuşatan mertebesini vasıta kılarak sana el açıyorum. Elbette senin kudretinin bütün mertebeleri (her şeyi) kuşatıcıdır. Allah\'ım! Kudretinin bütün mertebeleri hakkına (hacetlerimi) senden diliyorum. Allah\'ım! İlminin en etkili mertebesini vasıta kılarak sana el açıyorum. Elbette senin ilminin bütün mertebeleri etkilidir. Allah\'ım! İlmininbütün mertebeleri hakkına (hacetlerimi) senden diliyorum. Allah\'ım! En beğenilmiş sözünü vasıta kılarak sana el açıyorum. Elbette senin bütün sözlerin beğenilmiş ve güzeldir. Allah\'ım! Bütün sözlerin hakkına (hacetlerimi) senden diliyorum. Allah\'ım! Mes\'elelerinin en sevilenini vasıta kılarak sana el açıyorum. Elbette senin bütün mes\'elelerin sevilendir. Allah\'ım! Bütün mes\'elelerin hakkına (hacetlerimi) senden diliyorum. Allah\'ım! Şerefinin en üstün mertebesini vasıta kılarak sana el açıyorum. Elbette senin şerefinin bütün mertebeleri şeriftir. Allah\'ım! Şerefinin bütün mertebeleri hakkına (hacetlerimi) senden diliyorum. Allah\'ım! En sürekli saltanat ve hâkimiyetin hakkına sana el açıyorum. Elbette senin saltanat ve hâkimiyetinin hepsi sürekli ve ebedidir. Allah\'ım! Hâkimiyet ve saltanatının hepsi hakkına (hacetlerimi) senden diliyorum. Allah\'ım! En muhteşem mülkünün hakkına sana el açıyorum. Elbette senin bütün mülkün muhteşemdir. Allah\'ım! Bütün mülkün hakkına (hacetlerimi) senden diliyorum. Allah\'ım! Ululuğunun en yüce mertebesi hakkına sana el açıyorum. Elbette senin ululuğunun bütün mertebeleri yücedir. Allah\'ım! Ululuğunun bütün mertebeleri hakkına (hacetlerimi) senden diliyorum. Allah\'ım! İhsa-ının en kadimi hakkına sana el açıyorum. Elbette senin bütün ihsanların kadimdir. Allah\'ım! Bütün ihsan ve lütufların hakkına (hacetlerimi) senden diliyorum. Allah\'ım! Ayetlerinin en değerlisi hakkına sana el açıyorum. Elbete senin bütün ayetlerin değerlidir. Allah\'ım! Bütün ayetlerinhakkına (hacetlerimi) senden diliyorum. Allah\'ım! Sahip olduğun şan ve ceberutun hakkına sana yalvarıyorum. Başlı başına bütün şan ve bütün ceberutlar hakkına senden (hacetlerimi) diliyorum. Allah\'ım! Reddetmeyeceğin ve kabul edeceğin şeyleri vasıta kılarak sana el açıyorum. O hâlde (dualarımı) kabul buyur ya Allah!\" 4- Merhum Şeyh Tusî, \"el-Misbâh\" kitabında Ebu Hamza Sumâ-î\'den şöyle nakletmiştir: İmam Zeynülabidin (a.s) ramazan ayında gecenin büyük bir kıs-ını namaz kılmakla geçirir, sahur vakti olduğunda ise şu duayı okurdu: Ramazan Ayının Sahur Vakitlerinde Okunan Ebu Hamza Sumâlî Duası اِلهٰي لا تُؤَدِّبْني بِعُقُوبَتِكَ، وَلا تَمْكُرْ بي في حيلَتِكَ، مِنْ اَيْنَ لِيَ الْخَيْرُ يا رَبِّ وَلا يُوجَدُ إلاّ مِنْ عِنْدِكَ، وَمِنْ اَيْنَ لِيَ النَّجاةُ وَلا تُسْتَطاعُ إلاّ بِكَ، لاَ الَّذي اَحْسَنَ اسْتَغْنى عَنْ عَوْنِكَ وَرَحْمَتِكَ، وَلاَ الَّذي اَساءَ وَاجْتَرَأَ عَلَيْكَ وَلَمْ يُرْضِكَ خَرَجَ عَنْ قُدْرَتِكَ، يا رَبِّ يا رَبِّ يا رَبِّ. \"Allah\'ım! Cezalandırarak beni edeplendirme ve tedbirinin tuzağına düşürme. Ey Rabbim! Nerden hayır elde edebilirim; oysaki senin katınan başka kimseden hayır gelmez?! Kurtuluşa nasıl erebilirim; oysaki ancak senin lütfunla kurtuluşa erişilir?! Ne iyi amel sahibi, senin yardım ve rahmetinden ganidir ve ne de kötü işler yapıp sana karşı gelen ve senin hoşnutluğunu kazanmayan, senin kudret ve saltanatından çıkabilir. Ey Rabbim, ey Rabbim, eyRabbim!\" Duanın \"Ya rabbi, ya rabbi, ya rabbi\" cümleleri, nefes kesilin-eye kadar tekrarlanır. بِكَ عَرَفْتُكَ وَاَنْتَ دَلَلْتَني عَلَيْكَ وَدَعَوْتَني اِلَيْكَ، وَلَوْلا اَنْتَ لَمْ اَدْرِ ما اَنْتَ، اَلْحَمْدُ للهِ الَّذي اَدْعوُهُ فَيُجيبُني وَاِنْ كُنْتَ بَطيـئاً حينَ يَدْعوُني، وَاَلْحَمْدُ للهِ الَّذي اَسْأَلُهُ فَيُعْطيني وَاِنْ كُنْتُ بَخيلاً حينَ يَسْتَقْرِضُني، وَالْحَمْدُ للهِ الَّذي اُناديهِ كُلَّما شِئْتُ لِحاجَتي، وَاَخْلُو بِهِ حَيْثُ شِئْتُ، لِسِرِّي بِغَيْرِ شَفيعٍ فَيَقْضي لي حاجَتي، اَلْحَمْدُ للهِ الَّذي لا اَدْعُو غَيْرَهُ وَلَوْ دَعَوْتُ غَيْرَهُ لَمْ يَسْتَجِبْ لي دُعائي، وَالْحَمْدُ للهِ الَّذي لا اَرْجُو غَيْرَهُ وَلَوْ رَجَوْتُ غَيْرَهُ لأَخْلَفَ رَجائي، وَالْحَمْدُ للهِ الَّذي وَكَلَني اِلَيْهِ فَاَكْرَمَني وَلَمْ يَكِلْني اِلَى النّاسِ فَيُهينُوني، وَالْحَمْدُ للهِ الَّذي تَحَبَّبَ اِلَيَّ وَهُوَ غَنِيٌّ عَنّي، وَالْحَمْدُ للهِ الَّذي يَحْلُمُ عَنّي حَتّى كَأَنّي لا ذَنْبَ لي، فَرَبّي اَحْمَدُ شَيْء عِنْدي، وَاَحَقُّ بِحَمْدي. اَللّـهُمَّ اِنّي اَجِدُ سُبُلَ الْمَطالِبِ اِلَيْكَ مُشْرَعَةً، وَمَناهِلَ الرَّجاءِ اِلَيْكَ مُتْرَعَةً،وَالاِسْتِعانَةَ بِفَضْلِكَ لِمَنْ اَمَّلَكَ مُباحَةً، وَاَبْوابَ الدُّعاءِ اِلَيْكَ لِلصّارِخينَ مَفْتُوحَةً، وَاَعْلَمُ اَنَّكَ لِلرّاجينَ بِمَوْضِعِ اِجابَة، وَلِلْمَلْهُوفينَ بِمَرْصَدِ اِغاثَة، وَاَنَّ فِي اللَّهْفِ اِلى جُودِكَ وَالرِّضا بِقَضائِكَ عِوَضاً مِنْ مَنْعِ اْلباِخِلينَ، وَمَنْدُوحَةً عَمّا في اَيْدي الْمُسْتَأثِرينَ، وَاَنَّ الِراحِلَ اِلَيْكَ قَريبُ الْمَسافَةِ، وَاَنَّكَ لا تَحْتَجِبُ عَنْ خَلْقِكَ إلاّ اَنْ تَحْجُبَهُمُ الأَعمالُ دُونَكَ، وَقَدْ قَصَدْتُ اِلَيْكَ بِطَلِبَتي، وَتَوَجَّهْتُ اِلَيْكَ بِحاجَتي، وَجَعَلْتُ بِكَ اسْتِغاثَتي، وَبِدُعائِكَ تَوَسُّلي مِنْ غَيْرِ اِسْتِحْقاقٍ لاِسْتِماعِكَ مِنّي، وَلاَ اسْتيجاب لِعَفْوِكَ عَنّي، بَلْ لِثِقَتي بِكَرَمِكَ، وَسُكُوني اِلى صِدْقِ وَعْدِكَ، وَلَجَائي اِلَى الإِيمانِ بِتَوْحيدِكَ، وَيَقيني بِمَعْرِفَتِكَ مِنّي اَنْ لا رَبَّ لي غَيْرُكَ، وَلا اِلـٰهَ إلاّ اَنْتَ وَحْدَكَ لا شَريكَ لَكَ. اَللّـهُمَّ اَنْتَ الْقائِلُ وَقَوْلُكَ حَقٌّ، وَوَعْدُكَ صِدْقٌ (وَاسْأَلُوا اللهَ مِنْ فَضْلِهِ اِنَ اللهَ كانَ بِكُمْ رَحيماً)، وَلَيْسَ مِنْ صِفاتِكَ يا سَيّدي اِنْ تَأمُرَ بِالسُّؤالِ وَتَمْنَعَالْعَطِيَّةَ، وَاَنْتَ الْمَنّانُ بِالْعَطِيّاتِ عَلى اَهْلِ مَمْلَكَتِكَ، وَالْعائِدُ عَلَيْهِمْ بِتَحَنُّنِ رَأفَتِكَ. اِلهٰي رَبَّيْتَني في نِعَمِكَ وَاِحْسانِكَ صَغيراً، وَنَوَّهْتَ بِاِسْمي كَبيراً، فَيا مَنْ رَبّاني فِي الدُّنْيا بِاِحْسانِهِ وَتَفَضُّلِهِ وَنِعَمِهِ، وَاَشارَ لي فِي الآخِرَةِ اِلى عَفْوِهِ وَكَرَمِهِ، مَعْرِفَتي يا مَوْلايَ دَليلي عَلَيْكَ، وَحُبّي لَكَ شَفيعي اِلَيْكَ، وَاَنَا واثِقٌ مِنْ دَليلي بِدَلالَتِكَ، وَساكِنٌ مِنْ شَفيعي اِلى شَفاعَتِكَ. اَدْعُوكَ يا سَيِّدي بِلِسانٍ قَدْ اَخْرَسَهُ ذَنْبُهُ، رَبِّ اُناجيكَ بِقَلْبٍ قَدْ اَوْبَقَهُ جُرْمُهُ، اَدْعوُكَ يا رَبِّ راهِباً راغِباً، راجِياً خائِفاً، اِذا رَاَيْتُ مَوْلايَ ذُنُوبي فَزِعْتُ، وَاِذا رَاَيْتُ كَرَمَكَ طَمِعْتُ، فَاِنْ عَفَوْتَ فَخَيْرُ راحِمٍ، وَاِنْ عَذَّبْتَ فَغَيْرُ ظالِمٍ. حُجَّتي يا اَللهُ في جُرْأَتي عَلى مَسْأَلَتِكَ، مَعَ اِتْياني ما تَكْرَهُ، جُودُكَ وَكَرَمُكَ، وَعُدَّتي في شِدَّتي مَعَ قِلَّةِ حَيائي رَأفَتُكَ وَرَحْمَتُكَ، وَقَدْ رَجَوْتُ اَنْ لا تَخيبَ بَيْنَ ذَيْنِ وَذَيْنِ مُنْيَتي، فَحَقِّقْ رَجائي، وَاَسْمِعْ دُعائي يا خَيْرَمَنْ دَعاهُ داعٍ، وَاَفْضَلَ مَنْ رَجاهُ راجٍ، عَظُمَ يا سَيِّدي اَمَلي، وَساءَ عَمَلي، فَاَعْطِني مِنْ عَفْوِكَ بِمِقْدارِ اَمَلي، وَلا تُؤاخِذْنـي بِأَسْوَءِ عَمَلي، فَاِنَّ كَرَمَكَ يَجِلُّ عَنْ مُجازاةِ الْمُذْنِبينَ، وَحِلْمَكَ يَكْبُرُ عَنْ مُكافاةِ الْمُقَصِّرينَ. وَاَنَا يا سَيِّدي عائِذٌ بِفَضْلِكَ، هارِبٌ مِنْكَ اِلَيْكَ، مُتَنَجِّزٌ ما وَعَدْتَ مِنَ الصَّفْحِ عَمَّنْ اَحْسَنَ بِكَ ظَنّاً، وَما اَنَا يا رَبِّ وَما خَطَري، هَبْني بِفَضْلِكَ، وَتَصَدَّقْ عَلَيَّ بِعَفْوِكَ اَيْ رَبِّ جَلِّلْني بِسَتْرِكَ، وَاعْفُ عَنْ تَوْبيخي بِكَرَمِ وَجْهِكَ، فَلَوِ اطَّلَعَ الْيَوْمَ عَلى ذَنْبي غَيْرُكَ ما فَعَلْتُهُ، وَلَوْ خِفْتُ تَعْجيلَ الْعُقُوبَةِ لاَجْتَنَبْتُهُ، لا لأَِنَّكَ اَهْوَنُ النّاظِرينَ اِليَّ وَاَخَفُّ الْمُطَّلِعينَ عَلَيَّ، بَلْ لأَِنَّكَ يا رَبِّ خَيْرُ السّاتِرينَ، وَاَحْكَمُ الْحاكِمينَ، وَاَكْرَمُ الأَكْرَمينَ، سَتّارُ الْعُيُوبِ، غَفّارُ الذُّنُوبِ، عَلاّمُ الْغُيُوبِ، تَسْتُرُ الذَّنْبِ بِكَرَمِكَ، وَتُؤَخِّرُ الْعُقُوبَةَ بِحِلْمِكَ. فَلَكَ الْحَمْدُ عَلى حِلْمِكَ بَعْدَ عِلْمِكَ، وَعَلى عَفْوِكَ بَعْدَ قُدْرَتِكَ،وَيَحْمِلُني وَيُجَرِّئُني عَلى مَعْصِيَتِكَ حِلْمُكَ عَنّي، وَيَدْعُوني اِلى قِلَّةِ الْحَياءِ سِتْرُكَ عَلَيَّ، وَيُسْرِعُني اِلَى التَّوَثُّبِ عَلى مَحارِمِكَ مَعْرِفَتي بِسِعَةِ رَحْمَتِكَ، وَعَظيمِ عَفْوِكَ. يا حَليمُ يا كَريمُ، يا حَيُّ يا قَيُّومُ، يا غافِرَ الذَّنْبِ، يا قابِلَ التَّوْبِ، يا عَظيمَ الْمَنِّ، يا قَديمَ الإِحسانِ، اَيْنَ سَِتْرُكَ الْجَميلُ، اَيْنَ عَفْوُكَ الْجَليلُ، اَيْنَ فَرَجُكَ الْقَريبُ، اَيْنَ غِياثُكَ السَّريعُ، اَيْنَ رَحْمَتُكَ الْواسِعَةِ، اَيْنَ عَطاياكَ الْفاضِلَةُ، اَيْنَ مَواهِبُكَ الْهَنيئَةُ، اَيْنَ صَنائِعُكَ السَّنِيَّةُ، اَيْنَ فَضْلُكَ الْعَظيمُ، اَيْنَ مَنُّكَ الْجَسيمُ، اَيْنَ اِحْسانُكَ الْقَديمُ، اَيْنَ كَرَمُكَ يا كَريمُ، بِهِ وَبِمُحَمَّدٍ وآلِ مُحَمَّدٍ فَاسْتَنْقِذْني، وَبِرَحْمَتِكَ فَخَلِّصْني، يا مُحْسِنُ يا مُجْمِلُ، يا مُنْعِمُ يا مُفْضِلُ، لَسْتُ اَتَّكِلُ فِي النَّجاةِ مِنْ عِقابِكَ عَلى اَعْمالِنا، بَلْ بِفَضْلِكَ عَلَيْنا، لأَِنَّكَ اَهْلُ التَّقْوى وَاَهْلَ الْمَغْفِرَةِ تُبْدِئُ بِالإِحْسانِ نِعَماً، وَتَعْفُو عَنِ الذَّنْبِ كَرَماً، فَما نَدْري ما نَشْكُرُ، اَجَميلَ ما تَنْشُرُ، اَمْ قَبيحَ ماتَسْتُرُ، اَمْ عَظيمَ ما اَبْلَيْتَ وَاَوْلَيْتَ، اَمْ كَثيرَ ما مِنْهُ نَجَّيْتَ وَعافَيْتَ. يا حَبيبَ مَنْ تَحَبَّبَ اِلَيْكَ، وَيا قُرَّةَ عَيْنِ مَنْ لاذَ بِكَ وَانْقَطَعَ اِلَيْكَ، اَنْتَ الُْمحْسِنُ وَنَحْنُ الْمُسِيئونَ فَتَجاوَزْ يا رَبِّ عَنْ قَبيحِ ما عِنْدَنا بِجَميلِ ما عِنْدَكَ، وَاَيُّ جَهْلٍ يا رَبِّ لا يَسَعُهُ جُودُكَ، اَوْ اَيُّ زَمانٍ اَطْوَلُ مِنْ اَناتِكَ، وَما قَدْرُ اَعْمالِنا في جَنْبِ نِعَمِكَ، وَكَيْفَ نَسْتَكْثِرُ اَعْمالاً نُقابِلُ بِها كَرَمَكَ، بَلْ كَيْفَ يَضيقُ عَلَى الْمُذْنِبينَ ما وَسِعَهُمْ مِنْ رَحْمَتِكَ. يا واسِعَ الْمَغْفِرَةِ، يا باسِطَ الْيَدَيْنِ بِالرَّحْمَةِ، فَوَ عِزَّتِكَ يا سَيِّدي، لَوْ نَهَرْتَني ما بَرِحْتُ مِنْ بابِكَ، وَلا كَفَفْتُ عَنْ تَمَلُّقِكَ، لِمَا انْتَهى اِلَيَّ مِنَ الْمَعْرِفَةِ بِجُودِكَ وَكَرِمَك، وَاَنْتَ الْفاعِلُ لِما تَشاءُ تُعَذِّبُ مَنْ تَشاءُ بِما تَشاءُ كَيْفَ تَشاءُ، وَتَرْحَمُ مَنْ تَشاءُ بِما تَشاءُ كَيْفَ تَشاءُ، لا تُسْأَلُ عَنْ فِعْلِكَ، وَلا تُنازَعُ في مُلْكِكَ، وَلا تُشارَكُ في اَمْرِكَ، وَلا تُضادُّ في حُكْمِكَ، وَلا يَعْتَرِضُ عَلَيْكَ اَحَدٌ في تَدْبيرِكَ، لَكَالْخَلْقُ وَالأَمْرُ، تَبارَكَ اللهُ رَبُّ الْعالَمينَ، يا رَبِّ هذا مَقامُ مَنْ لاذَ بِكَ، وَاسْتَجارَ بِكَرَمِكَ، وَاَلِفَ اِحْسانَكَ وَنِعَمَكَ وَاَنْتَ الْجَوادُ الَّذي لا يَضيقُ عَفُْوكَ، وَلا يَنْقُصُ فَضْلُكَ، وَلا تَقِلُّ رَحْمَتُكَ، وَقَدْ تَوَثَّقْنا مِنْكَ بِالصَّفْحِ الْقَديمِ، وَالْفَضْلِ الْعَظيمِ، وَالرَّحْمَةِ الْواسِعَةِ، اَفَتَراكَ يا رَبِّ تُخْلِفُ ظُنُونَنا، اَوْ تُخَيِّبْ آمالَنا، كَلاّ يا كَريمُ، فَلَيْسَ هذا ظَنُّنا بِكَ، وَلا هذا فيكَ طَمَعُنا يا رَبِّ اِنَّ لَنا فيكَ اَمَلاً طَويلاً كَثيراً، اِنَّ لَنا فيكَ رَجاءً عَظيماً، عَصَيْناكَ وَنَحْنُ نَرْجُو اَنْ تَسْتُرَ عَلَيْنا، وَدَعَوْناكَ وَنَحْنُ نَرْجُو اَنْ تَسْتَجيبَ لَنا، فَحَقِّقْ رَجاءَنا مَوْلانا، فَقَدْ عَلِمْنا ما نَسْتَوْجِبُ بِاَعْمالِنا، وَلكِنْ عِلْمُكَ فينا وَعِلْمُنا بِاَنَّكَ لا تَصْرِفُنا عَنْكَ وَاِنْ كُنّا غَيْرَ مُسْتَوْجِبينَ لِرَحْمَتِكَ، فَاَنْتَ اَهْلٌ اَنْ تَجُودَ عَلَيْنا وَعَلَى الْمُذْنِبينَ بِفَضْلِ سَعَتِكَ، فَامْنُنْ عَلَيْنا بِما اَنْتَ اَهْلُهُ، وَجُدْ عَلَيْنا فَاِنّا مُحْتاجُونَ اِلى نَيْلِكَ. يا غَفّارُ بِنُورِكَ اهْتَدَيْنا، وَبِفَضْلِكَاسْتَغْنَيْنا، وَبِنِعْمَتِكَ اَصْبَحْنا وَاَمْسَيْنا، ذُنُوبُنا بَيْنَ يَدَيْكَ نَسْتَغْفِرُكَ الّلهُمَّ مِنْها وَنَتُوبُ اِلَيْكَ، تَتَحَبَّبُ اِلَيْنا بِالنِّعَمِ وَنُعارِضُكَ بِالذُّنُوبِ، خَيْرُكَ اِلَيْنا نازِلٌ، وَشَّرُّنا اِلَيْكَ صاعِدٌ، وَلَمْ يَزَلْ وَلا يَزالُ مَلَكٌ كَريمٌ يَأتيكَ عَنّا بِعَمَلٍ قَبيحٍ، فَلا يَمْنَعُكَ ذلِكَ مِنْ اَنْ تَحُوطَنا بِنِعَمِكَ، وَتَتَفَضَّلَ عَلَيْنا بِآلائِكَ. فَسُبْحانَكَ ما اَحْلَمَكَ وَاَعْظَمَكَ وَاَكْرَمَكَ مُبْدِئاً وَمُعيداً، تَقَدَّسَتْ اَسْماؤكَ وَجَلَّ ثَناؤُكَ، وَكَرُمَ صَنائِعُكَ وَفِعالُكَ، اَنْتَ اِلهٰي اَوْسَعُ فَضْلاً، وَاَعْظَمُ حِلْماً مِنْ اَنْ تُقايِسَني بِفِعْلي وَخَطيـئَتي، فَالْعَفْوَ الْعَفْوَ الْعَفْوَ، سَيِّدي سَيِّدي سَيِّدي، اَللّـهُمَّ اشْغَلْنا بِذِكْرِكَ، وَاَعِذْنا مِنْ سَخَطِكَ، وَاَجِرْنا مِنْ عَذابِكَ، وَارْزُقْنا مِنْ مَواهِبِكَ، وَاَنْعِمْ عَلَيْنا مِنْ فَضْلِكَ، وَارْزُقْنا حَجَّ بَيْتِكَ، وَزِيارَةَ قَبْرِ نَبِيِّكَ صَلَواتُكَ وَرَحْمَتُكَ وَمَغْفِرَتُكَ وَرِضْوانُكَ عَلَيْهِ وَعَلى اَهْلِ بَيْتِهِ اِنَّكَ قَريبٌ مُجيبٌ، وَارْزُقْنا عَمَلاً بِطاعَتِكَ، وَتَوَفَّنا عَلىمِلَّتِكَ، وَسُنَّةِ نَبِيِّكَ صَلَّى اللهُ عَلَيْهِ وَآلِهِ، اَللّـهُمَّ اغْفِرْ لي وَلِوالِدَيَّ وَارْحَمْهُما كَما رَبَّياني صَغيراً، اِجْزِهما بِالإِحْسَانِ اِحْساناً وَبِالسَّيِّئاتِ غُفْراناً، اَللّـهُمَّ اغْفِرْ لِلْمُؤْمِنينَ وَالْمُؤْمِناتِ الأَحْياءِ مِنْهُمْ وَالأَمْواتِ، وَتابِعْ بَيْنَنا وَبَيْنَهُمْ بِالْخَيْراتِ. اَللّـهُمَّ اغْفِرْ لِحَيِّنا وَمَيِّتِنا، وَشاهِدِنا وَغائِبِنا، ذَكَرِنا وَاُنْثانا، صَغيرِنا وَكَبيرِنا، حُرِّنا وَمَمْلُوكِنا، كَذَبَ الْعادِلُونَ بِاللهِ وَضَلُّوا ضَلالاً بَعيداً، وَخَسِرُوا خُسْراناً مُبيناً. اَللّـهُمَّ صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَاخْتِمْ لي بِخَيْرٍ، وَاكْفِني ما اَهَمَّني مِنْ اَمْرِ دُنْيايَ وَآخِرَتي وَلا تُسَلِّطْ عَلَيَّ مَنْ لا يَرْحَمُني، وَاجْعَلْ عَلَيَّ مِنْكَ واقِيَةً باقِيَةً، وَلا تَسْلُبْني صالِحَ ما اَنْعَمْتَ بِهِ عَلَيَّ، وَارْزُقْني مِنْ فَضْلِكَ رِزْقاً واسِعاً حَلالاً طَيِّباً. اَللّـهُمَّ احْرُسْني بِحَراسَتِكَ، وَاحْفَظْني بِحِفْظِكَ، وَاكْلأْني بِكِلائَتِكَ، وَارْزُقْني حَجَّ بَيْتِكَ الْحَرامِ في عامِنا هذا وَفي كُلِّ عامٍ، وَزِيارَةَ قَبْرِنَبِيِّكَ وَالأَئِمَّةِ عَلَيْهِمُ السَّلامُ، وَلا تُخْلِني يا رَبِّ مِنْ تِلْكَ الْمَشاهِدِ الشَّريفَةِ، وَالْمَواقِفِ الْكَريمَةِ. اَللّـهُمَّ تُبْ عَلَيَّ حَتّى لا اَعْصِيَكَ، وَاَلْهِمْنِيَ الْخَيْرَ وَالْعَمَلَ بِهِ، وَخَشْيَتَكَ بِاللَّيْلِ وَالنَّهارِ ما اَبْقَيْتَني يا رَبَّ الْعالَمينَ. اَللّـهُمَّ اِنّي كُلَّما قُلْتُ قَدْ تَهَيَّأتُ وَتَعَبَّأتُ وَقُمْتُ لِلصَّلاةِ بَيْنَ يَدَيْكَ وَناجَيْتُكَ اَلْقَيْتَ عَلَيَّ نُعاساً اِذا اَنَا صَلَّيْتُ، وَسَلَبْتَني مُناجاتَكَ اِذا اَنَا ناجَيْتُ، مالي كُلَّما قُلْتُ قَدْ صَلُحَتْ سَريرَتي، وَقَرُبَ مِنْ مَجالِسِ التَّوّابينَ مَجْلِسي، عَرَضَتْ لي بَلِيَّةٌ اَزالَتْ قَدَمي، وَحالَتْ بَيْني وَبَيْنَ خِدْمَتِكَ. سَيِّدي لَعَلَّكَ عَنْ بابِكَ طَرَدْتَني، وَعَنْ خِدْمَتِكَ نَحَّيْتَني اَوْ لَعَلَّكَ رَاَيْتَني مُسْتَخِفّاً بِحَقِّكَ فَاَقْصَيْتَني، اَوْ لَعَلَّكَ رَاَيْتَني مُعْرِضاً عَنْكَ فَقَلَيْتَني، اَوْ لَعَلَّكَ وَجَدْتَني في مَقامِ الْكاذِبينَ فَرَفَضْتَني، اَوْ لَعَلَّكَ رَاَيْتَني غَيْرَ شاكِرٍ لِنَعْمائِكَ فَحَرَمْتَني، اَوْ لَعَلَّكَ فَقَدْتَني مِنْ مَجالِسِ الْعُلَماءِفَخَذَلْتَني، اَوْ لَعَلَّكَ رَاَيْتَني فِي الْغافِلينَ فَمِنْ رَحْمَتِكَ آيَسْتَني، اَوْ لَعَلَّكَ رَاَيْتَني آلفَ مَجالِسِ الْبَطّالينَ فَبَيْني وَبَيْنَهُمْ خَلَّيْتَني، اَوْ لَعَلَّكَ لَمْ تُحِبَّ اَنْ تَسْمَعَ دُعائي فَباعَدْتَني، اَوْ لَعَلَّكَ بِجُرْمي وَجَريرَتي كافَيْتَني، اَوْ لَعَلَّكَ بِقِلَّةِ حَيائي مِنْكَ جازَيْتَني. فَاِنْ عَفَوْتَ يا رَبِّ فَطالما عَفَوْتَ عَنِ الْمُذْنِبينَ قَبْلي، لأَنَّ كَرَمَكَ اَيْ رَبِّ يَجِلُّ عَنْ مُكافاتِ الْمُقَصِّرينَ، وَاَنَا عائِذٌ بِفَضْلِكَ، هارِبٌ مِنْكَ اِلَيْكَ، مُتَنَجِّزٌ ما وَعَدْتَ مِنَ الصَّفْحِ عَمَّنْ اَحْسَنَ بِكَ ظَنّاً. اِلهٰي اَنْتَ اَوْسَعُ فَضْلاً، وَاَعْظَمُ حِلْماً مِنْ اَنْ تُقايِسَني بِعَمَلي اَوْ اَنْ تَسْتَزِلَّني بِخَطيئَتي، وَما اَنَا يا سَيِّدي وَما خَطَري، هَبْني بِفَضْلِكَ سَيِّدي، وَتَصَدَّقْ عَلَيَّ بِعَفْوِكَ، وَجَلِّلْني بِسَتْرِكَ، وَاعْفُ عَنْ تَوْبيخي بِكَرَمِ وَجْهِكَ. سَيِّدي اَنَا الصَّغيرُ الَّذي رَبَّيْتَهُ، وَاَنَا الْجاهِلُ الَّذي عَلَّمْتَهُ، وَاَنَا الضّالُّ الَّذي هَدَيْتَهُ، وَاَنَا الْوَضيعُ الَّذي رَفَعْتَهُ، وَاَنَا الْخائِفُ الَّذيآمَنْتَهُ، وَالْجايِعُ الَّذي اَشْبَعْتَهُ، وَالْعَطْشانُ الَّذي اَرْوَيْتَهُ، وَالْعاري الَّذي كَسَوْتَهُ، وَالْفَقيرُ الَّذي اَغْنَيْتَهُ، وَالضَّعيفُ الَّذي قَوَّيْتَهُ، وَالذَّليلُ الَّذي اَعْزَزْتَهُ، وَالسَّقيمُ الَّذي شَفَيْتَهُ، وَالسّائِلُ الَّذي اَعْطَيْتَهُ، وَالْمُذْنِبُ الَّذي سَتَرْتَهُ، وَالْخاطِئُ الَّذي اَقَلْتَهُ، وَاَنَا الْقَليلُ الَّذي كَثَّرْتَهُ، وَالْمُسْتَضْعَفُ الَّذي نَصَرْتَهُ، وَاَنَا الطَّريدُ الَّذي آوَيْتَهُ. اَنَا يا رَبِّ الَّذي لَمْ اَسْتَحْيِكَ فِي الْخَلاءِ، وَلَمْ اُراقِبْكَ فِى الْمَلاءِ، اَنَا صاحِبُ الدَّواهِي الْعُظْمى، اَنَا الَّذي عَلى سَيِّدِهِ اجْتَرى، اَنَا الَّذي عَصَيْتُ جَبّارَ السَّماءِ، اَنَا الَّذي اَعْطَيْتُ عَلى مَعاصِي الْجَليلِ الرُّشا، اَنَا الَّذي حينَ بُشِّرْتُ بِها خَرَجْتُ اِلَيْها اَسْعى، اَنَا الَّذي اَمْهَلْتَني فَما ارْعَوَيْتُ، وَسَتَرْتَ عَلَيَّ فَمَا اسْتَحْيَيْتُ، وَعَمِلْتُ بِالْمَعاصي فَتَعَدَّيْتُ، وَاَسْقَطْتَني مِنْ عَيْنِكَ فَما بالَيْتُ، فَبِحِلْمِكَ اَمْهَلْتَني وَبِسِتْرِكَ سَتَرْتَني حَتّى كَأَنَّكَ اَغْفَلْتَني، وَمِنْ عُقُوباتِ الْمَعاصي جَنَّبْتَني حَتّى كَاَنَّكَاسْتَحْيَيْتَني. اِلهٰي لَمْ اَعْصِكَ حينَ عَصَيْتُكَ وَاَنَا بِرُبُوبِيَّتِكَ جاحِدٌ، وَلا بِاَمْرِكَ مُسْتَخِفٌّ، وَلا لِعُقُوبَتِكَ مُتَعَرِّضٌّ، وَلا لِوَعيدِكَ مُتَهاوِنٌ، لكِنْ خَطيئَةٌ عَرَضَتْ وَسَوَّلَتْ لي نَفْسي، وَغَلَبَني هَوايَ، وَاَعانَني عَلَيْها شِقْوَتي، وَغَرَّني سِتْرُكَ الْمُرْخى عَلَيَّ، فَقَدْ عَصَيْتُكَ وَخالَفْتُكَ بِجَهْدي، فَالآنَ مِنْ عَذابِكَ مَنْ يَسْتَنْقِذُني، وَمِنْ اَيْدي الْخُصَماءِ غَداً مِنْ يُخَلِّصُني وَبِحَبْلِ مَنْ اَتَّصِلُ اِنْ اَنْتَ قَطَعْتَ حَبْلَكَ عَنّي، فَواسَوْاَتا عَلى ما اَحْصى كِتابُكَ مِنْ عَمَلِيَ الَّذي لَوْلا ما اَرْجُو مِنْ كَرَمِكَ وَسَعَةِ رَحْمَتِكَ وَنَهْيِكَ اِيّايَ عَنِ الْقُنُوطِ لَقَنَطْتُ عِنْدَما اَتَذَكَّرُها، يا خَيْرَ مَنْ دَعاهُ داعٍ، وَاَفْضَلَ مَنْ رَجاهُ راجٍ. اَللّـهُمَّ بِذِمَّةِ الاِْسْلامِ اَتَوَسَّلُ اِلَيْكَ، وَبِحُرْمَةِ الْقُرْآنِ اَعْتَمِدُ عَلَيْكَ، وَبِحُبِّيَ النَّبِيَّ الاُمِّيَّ الْقُرَشِيَّ الْهاشِمِيَّ الْعَرَبِيَّ التِّهامِيَّ الْمَكِّيَّ الْمَدَنِيَّ اَرْجُو الزُّلْفَةَ لَدَيْكَ، فَلا تُوحِشِ اسْتيناسَ إيماني، وَلا تَجْعَلْ ثَوابي ثَوابَ مَنْ عَبَدَسِواكَ، فَاِنَّ قَوْماً آمَنُوا بِاَلْسِنَتِهِمْ لِيَحْقِنُوا بِهِ دِماءَهُمْ فَاَدْرَكُوا ما اَمَّلُوا، َوَإنّا آمنّا بِكَ بِاَلْسِنَتِنا وَقُلُوبِنا لِتَعْفُوَ عَنّا، فَاَدْرِكْنا ما اَمَّلْنا، وَثَبِّتْ رَجاءَكَ في صُدُورِنا، وَلا تُزِغْ قُلُوبَنا بَعْدَ اِذْ هَدَيْتَنا، وَهَبْ لَنا مِنْ لَدُنْكَ رَحْمَةً اِنَّكَ اَنْتَ الْوَهّابُ. فَوَعِزَّتِكَ لَوِ انْتَهَرْتَني ما بَرِحْتُ مِنْ بابِكَ، وَلا كَفَفْتُ عَنْ تَمَلُّقِكَ لِما اُلْهِمَ قَلْبي مِنَ الْمَعْرِفَةِ بِكَرَمِكَ وَسَعَةِ رَحْمَتِكَ، اِلى مَنْ يَذْهَبُ الْعَبْدُ إلاّ اِلى مَوْلاهُ، وَاِلى مَنْ يَلْتَجِئُ الَْمخْلُوقُ إلاّ اِلى خالِقِهِ، اِلهٰي لَوْ قَرَنْتَني بِالأَصْفادِ، وَمَنَعْتَني سَيْبَكَ مِنْ بَيْنِ الأَشْهادِ، وَدَلَلْتَ عَلى فَضايِحي عُيُونَ الْعِبادِ، وَاَمَرْتَ بي اِلَى النّارِ، وَحُلْتَ بَيْني وَبَيْنَ الأَبْرارِ، ما قَطَعْتُ رَجائي مِنْكَ وَما صَرَفْتُ تَأميلي لِلْعَفْوِ عَنْكَ، وَلا خَرَجَ حُبُّكَ مِنْ قَلْبي، اَنَا لا اَنْسى اَيادِيَكَ عِنْدي، وَسِتْرَكَ عَلَيَّ في دارِ الدُّنْيا. سَيِّدي اَخْرِجْ حُبَّ الدُّنْيا مِنْ قَلْبي، وَاجْمَعْ بَيْني وَبَيْنَ الْمُصْطَفى وَآلِهِخِيَرَتِكَ مِنْ خَلْقِكَ وَخاتَمِ النَّبِيّينَ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَآلِهِ، وَانْقُلْني اِلى دَرَجَةِ الَّتوْبَةِ اِلَيْكَ، وَاَعِنّي بِالْبُكاءِ عَلى نَفْسي، فَقَدْ اَفْنَيْتُ بِالتَّسْويفِ وَالآمالِ عُمْري، وَقَدْ نَزَلْتُ مَنْزِلَةَ الآيِسينَ مِنْ خَيْري، فَمَنْ يَكُونُ اَسْوَأ حالاً مِنّي إنْ اَنَا نُقِلْتُ عَلى مِثْلِ حالي اِلى قَبْري، لَمْ اُمَهِّدْهُ لِرَقْدَتي، وَلَمْ اَفْرُشْهُ بِالْعَمَلِ الصّالِحِ لِضَجْعَتي، وَمالي لا اَبْكي وَلا اَدْري اِلى ما يَكُونُ مَصيري، وَاَرى نَفْسي تُخادِعُني، وَاَيّامي تُخاتِلُني، وَقَدْ خَفَقَتْ عِنْدَ رَأسي اَجْنِحَةُ الْمَوْتِ، فَمالي لا اَبْكي اَبْكي، لِخُُروجِ نَفْسي، اَبْكي لِظُلْمَةِ قَبْري، اَبْكي لِضيقِ لَحَدي، اَبْكي لِسُؤالِ مُنْكَر وَنَكير اِيّايَ، اَبْكي لِخُرُوجي مِنْ قَبْري عُرْياناً ذَليلاً حامِلاً ثِقْلي عَلى ظَهْري، اَنْظُرُ مَرَّةً عَنْ يَميني وَاُخْرى عَنْ شِمالي، اِذِ الْخَلائِقِ في شَأنٍ غَيْرِ شَأني (لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأنٌ يُغْنيهِ * وُجوُهٌ يَوْمَئِذٍ مُسْفِرَةٌ * ضاحِكَةٌ مُسْتَبْشِرَةٌ * وَوُجوُهٌ يَوْمَئِذٍ عَلَيْها غَبَرَةٌ * تَرْهَقُها قَتَرَةٌ وَذِلَّةٌ). سَيِّديعَلَيْكَ مُعَوَّلي وَمُعْتَمَدي وَرَجائي وَتَوَكُّلي، وَبِرَحْمَتِكَ تَعَلُّقي، تُصيبُ بِرَحْمَتِكَ مَنْ تَشاءُ وَتَهْدي بِكَرامَتِكَ مَنْ تُحِبُّ، فَلَكَ الْحَمْدُ عَلى ما نَقَّيْتَ مِنَ الشِّرْكِ قَلْبي، وَلَكَ الْحَمْدُ عَلى بَسْطِ لِساني، اَفَبِلِساني هذَا الْكالِّ اَشْكُرُكَ، اَمْ بِغايَةِ جُهْدي في عَمَلي اُرْضيكَ، وَما قَدْرُ لِساني يا رَبِّ في جَنْبِ شُكْرِكَ، وَما قَدْرُ عَمَلي في جَنْبِ نِعَمِكَ وَاِحْسانِكَ. اِلهٰي اِنَّ جُودَكَ بَسَطَ اَمَلي، وَشُكْرَكَ قَبِلَ عَمَلي، سَيِّدي اِلَيْكَ رَغْبَتي، وَاِلَيْكَ رَهْبَتي، وَاِلَيْكَ تَأميلي، وَقَدْ ساقَني اِلَيْكَ اَمَلي، وَعَلَيْكَ يا واحِدي عَكَفَتْ هِمَّتي، وَفيـما عِنْدَكَ انْبَسَطَتْ رَغْبَتي، وَلَكَ خالِصُ رَجائي وَخَوْفي، وَبِكَ أَنِسَتْ مَحَبَّتي، وَاِلَيْكَ اَلْقَيْتُ بِيَدي، وَبِحَبْلِ طاعَتِكَ مَدَدْتُ رَهْبَتي، يا مَوْلايَ بِذِكْرِكَ عاشَ قَلْبي، وَبِمُناجاتِكَ بَرَّدْتُ اَلَمَ الْخَوْفِ عَنّي، فَيا مَوْلايَ وَيا مُؤَمَّلي وَيا مُنْتَهى سُؤْلي فَرِّقْ بَيْني وَبَيْنَ ذَنْبِيَ الْمانِعِ لي مِنْ لُزُومِ طاعَتِكَ، فَاِنَّما اَسْأَلُكَ لِقَديمِ الرَّجاءِ فيكَ، وَعَظيمِ الطَّمَعِ مِنْكَ، الَّذياَوْجَبْتَهُ عَلى نَفْسِكَ مِنَ الرَّأفَةِ وَالرَّحْمَةِ، فَالأَمْرُ لَكَ، وَحْدَكَ لا شَريكَ لَكَ وَالْخَلْقُ كُلُّهُمْ عِيالُكَ وَفي قَبْضَتِكَ، وَكُلُّ شَيْءٍ خاضِعٌ لَكَ تَبارَكْتَ يا رَبَّ الْعالَمينَ. اِلهٰي ارْحَمْني اِذَا انْقَطَعَتْ حُجَّتي وَكَلَّ عَنْ جَوابِكَ لِساني، وَطاشَ عِنْدَ سُؤالِكَ اِيّايَ لُبّي، فَيا عَظيمَ رَجائي لا تُخَيِّبْني اِذَا اشْتَدَّتْ فاقَتي، وَلا تَرُدَّني لِجَهْلي، وَلا تَمْنَعْني لِقِلَّةِ صَبْري، اَعْطِني لِفَقْري وَارْحَمْني لِضَعْفي. سَيِّدي عَلَيْكَ مُعْتَمَدي وَمُعَوَّلي وَرَجائي وَتَوَكُّلي، وَبِرَحْمَتِكَ تَعَلُّقي، وَبِفَنائِكَ اَحُطُّ رَحْلي، وَبِجُودِكَ اَقْصِدُ طَلِبَتي، وَبِكَرَمِكَ اَيْ رَبِّ اسْتَفْتِحُ دُعائي، وَلَدَيْكَ اَرْجُو فاقَتي، وَبِغِناكَ اَجْبُرُ عَيْلَتي، وَتَحْتَ ظِلِّ عَفْوِكَ قِيامي، وَاِلى جُودِكَ وَكَرَمِكَ اَرْفَعُ بَصَري، وَاِلى مَعْرُوفِكَ اُديمُ نَظَري، فَلا تُحْرِقْني بِالنّارِ وَاَنْتَ مَوْضِعُ اَمَلي، وَلا تُسْكِنِّي الْهاوِيَةَ فَاِنَّكَ قُرَّةُ عَيْني. يا سَيِّدي لا تُكَذِّبْ ظَنّي بِاِحْسانِكَ وَمَعْرُوفِكَ فَاِنَّكَ ثِقَتي، وَلا تَحْرِمْني ثَوابَكَفَاِنَّكَ الْعارِفُ بِفَقْري، اِلهٰي اِنْ كانَ قَدْ دَنا اَجَلي وَلَمْ يُقَرِّبْني مِنْكَ عَمَلي فَقَدْ جَعَلْتُ الاِعْتِرافَ اِلَيْكَ بِذَنْبي وَسائِلَ عِلَلي. اِلهٰي اِنْ عَفَوْتَ فَمَنْ اَوْلى مِنْكَ بِالْعَفْوِ، وَاِنْ عَذَّبْتَ فَمَنْ اَعْدَلُ مِنْكَ فِي الْحُكْمِ، ارْحَمْ في هذِهِ الدُّنْيا غُرْبَتي، وَعِنْدَ الْمَوْتِ كُرْبَتي، وَفِي الْقَبْرِ وَحْدَتي، وَفِي اللَّحْدِ وَحْشَتي، وَاِذا نُشِرْتُ لِلْحِسابِ بَيْنَ يَدَيْكَ ذُلَّ مَوْقِفي، وَاغْفِرْ لي ما خَفِيَ عَلَى الآدَمِيّينَ مِنْ عَمَلي، وَاَدِمْ لي ما بِهِ سَتَرْتَني، وَارْحَمْني صَريعاً عَلَى الْفِراشِ تُقَلِّبُني اَيْدي اَحِبَّتي، وَتَفَضَّلْ عَلَيَّ مَمْدُوداً عَلَى الْمُغْتَسَلِ يُقَلِّبُني صالِحُ جيرَتي، وَتَحَنَّنْ عَلَيَّ مَحْموُلاً قَدْ تَناوَلَ الأَقْرِباءُ اَطْرافَ جَنازَتي، وَجُدْ عَلَيَّ مَنْقُولاً قَدْ نَزَلْتُ بِكَ وَحيداً في حُفْرَتي، وَارْحَمْ في ذلِكَ الْبَيْتِ الْجَديدِ غُرْبَتي، حَتّى لا اَسْتَاْنِسَ بِغَيْرِكَ. يا سَيِّدي اِنْ وَكَلْتَني اِلى نَفْسي هَلَكْتُ، سَيِّدي فَبِمَنْ اَسْتَغيثُ اِنْ لَمْ تُقِلْني عَثَرْتي، فَإِلى مَنْ اَفْزَعُ اِنْ فَقَدْتُ عِنايَتَكَ فيضَجْعَتي، وَاِلى مَنْ اَلْتَجِئُ اِنْ لَمْ تُنَفِّسْ كُرْبَتي سَيِّدي مَنْ لي وَمَنْ يَرْحَمُني اِنْ لَمْ تَرْحَمْني، وَفَضْلَ مَنْ اُؤَمِّلُ اِنْ عَدِمْتُ فَضْلَكَ يَوْمَ فاقَتي، وَاِلى مَنِ الْفِرارُ مِنَ الذُّنُوبِ اِذَا انْقَضى اَجَلي. سَيِّدي لا تُعَذِّبْني وَاَنَا اَرْجُوكَ، اِلهٰي حَقِّقْ رَجائي، وَآمِنْ خَوْفي، فَاِنَّ كَثْرَةَ ذُنُوبي لا اَرْجُو فيها إلاّ عَفْوُكَ، سَيِّدي اَنَا اَسْأَلُكَ ما لا اَسْتَحِقُّ وَاَنْتَ اَهْلُ التَّقْوى وَاَهْلُ الْمَغْفِرَةِ، فَاغْفِرْ لي وَاَلْبِسْني مِنْ نَظَرِكَ ثَوْباً يُغَطّي عَلَيَّ التَّبِعاتِ، وَتَغْفِرُها لي وَلا اُطالَبُ بِها، اِنَّكَ ذُو مَنٍّ قَديمٍ، وَصَفْح عَظيمٍ، وَتَجاوُزٍ كَريمٍ. اِلهٰي اَنْتَ الَّذي تُفيضُ سَيْبَكَ عَلى مَنْ لا يَسْأَلُكَ وَعَلَى الْجاحِدينَ بِرُبُوبِيَّتِكَ، فَكَيْفَ سَيِّدي بِمَنْ سَأَلَكَ وَاَيْقَنَ اَنَّ الْخَلْقَ لَكَ، وَالأَمْرَ اِلَيْكَ، تَبارَكْتَ وَتَعالَيْتَ يا رَبَّ الْعالَمينَ، سَيِّدي عَبْدُكَ بِبابِكَ أقامَتْهُ الْخَصاصَةُ بَيْنَ يَدَيْكَ يَقْرَعُ بابَ اِحْسانِكَ بِدُعائِهِ، فَلا تُعْرِضْ بِوَجْهِكَ الْكَريمِ عَنّي، وَاقْبَلْ مِنّي ما اَقُولُ، فَقَدْ دَعَوْتُبِهذَا الدُّعاءِ وَاَنا اَرْجُو اَنْ لا تَرُدَّني، مَعْرِفَةً مِنّي بِرَأفَتِكَ وَرَحْمَتِكَ، اِلهٰي اَنْتَ الَّذي لا يُحْفيكَ سائِلٌ، وَلا يَنْقُصُكَ نائِلٌ، اَنْتَ كَما تَقُولُ وَفَوْقَ ما نَقُولُ. اَللّـهُمَّ اِنّي اَسْأَلُكَ صَبْراً جَميلاً، وَفَرَجاً قَريباً، وَقَولاً صادِقاً، وَاَجْراً عَظيماً، اَسْأَلُكَ يا رَبِّ مِنَ الْخَيْرِ كُلِّهِ ما عَلِمْتُ مِنْهُ وَما لَمْ اَعْلَمْ، اَسْأَلُكَ اللّهُمَّ مِنْ خَيْرِ ما سَأَلَكَ مِنْهُ عِبادُكَ الصّالِحُونَ، يا خَيْرَ مَنْ سُئِلَ، وَاَجْوَدَ مَنْ اَعْطى، اَعْطِني سُؤْلي في نَفْسي وَاَهْلي وَوالِديَّ وَوَلَدي وَاَهْلِ حُزانَتي وَاِخْواني فيكَ، وَاَرْغِدْ عَيْشي، وَاَظْهِرْ مُرُوَّتي، وَاَصْلِحْ جَميعَ اَحْوالي، وَاجْعَلْني مِمَّنْ اَطَلْتَ عُمْرَهُ، وَحَسَّنْتَ عَمَلَهُ، وَاَتْمَمْتَ عَلَيْهِ نِعْمَتَكَ، وَرَضيتَ عَنْهُ وَاَحْيَيْتَهُ حَياةً طَيِّبَةً في اَدْوَمِ السُّرُورِ، وَاَسْبَغِ الْكَرامَةِ، وَاَتَمِّ الْعَيْشِ، اِنَّكَ تَفْعَلُ ما تَشاءُ وَلا تَفْعَلُ ما يَشاءُ غَيْرُكَ. اَللّـهُمَّ خُصَّني مِنْكَ بِخاصَّةِ ذِكْرِكَ، وَلا تَجْعَلْ شَيْئاً مِمّا اَتَقَرَّبُ بِهِ في آناءِ اللَّيْلِ وَاَطْرافِالنَّهارِ رِياءً وَلا سُمْعَةً وَلا اَشَراً وَلا بَطَراً، وَاجْعَلْني لَكَ مِنَ الْخاشِعينَ. اَللّـهُمَّ أعْطِنِى السِّعَةَ فِي الرِّزْقِ، وَالأَمْنَ فِي الْوَطَنِ، وَقُرَّةَ الْعَيْنِ فِي الأَهْلِ وَالْمالِ وَالْوَلَدِ، وَالْمُقامَ في نِعَمِكَ عِنْدي، وَالصِّحَّةَ فِي الْجِسْمِ، وَالْقُوَّةَ فِي الْبَدَنِ، وَالسَّلامَةَ فِي الدِّينِ، وَاسْتَعْمِلْني بِطاعَتِكَ وَطاعَةِ رَسُولِكَ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَآلِهِ اَبَداً مَا اسْتَعْمَرْتَني، وَاجْعَلْني مِنْ اَوْفَرِ عِبادِكَ عِنْدَكَ نَصيباً في كُلِّ خَيْر اَنْزَلْتَهُ وَتُنْزِلُهُ في شَهْرِ رَمَضانَ في لَيْلَةِ الْقَدْرِ، وَما اَنْتَ مُنْزِلُهُ في كُلِّ سَنَةٍ مِنْ رَحْمَةٍ تَنْشُرُها، وَعافِيَةٍ تُلْبِسُها، وَبَلِيَّةٍ تَدْفَعُها، وَحَسَناتٍ تَتَقَبَّلُها، وَسَيِّئاتٍ تَتَجاوَزُ عَنْها، وَارْزُقْني حَجَّ بَيْتِكَ الْحَرامِ في عامِنا هذا وَفي كُلِّ عامٍ، وَارْزُقْني رِزْقاً واسِعاً مِنْ فَضْلِكَ الْواسِعِ. وَاصْرِفْ عَنّي يا سَيِّدي الأَسْواءَ، وَاقْضِ عَنِّيَ الدَّيْنَ وَالظُّلاماتِ، حَتّى لا اَتَأَذّى بِشَيءٍ مِنْهُ، وَخُذْ عَنّي بِاَسْماعِ وَاَبْصارِ اَعْدائي وَحُسّادي وَالْباغينَعَلَيَّ، وَانْصُرْني عَلَيْهِمْ، وَاَقِرَّ عَيْني وَفَرِّحْ قَلْبي، وَاجْعَلْ لي مِنْ هَمّي وَكَرْبي فَرَجاً وَمَخْرَجاً، وَاجْعَلْ مَنْ اَرادَني بِسُوء مِنْ جَميعِ خَلْقِكَ تَحْتَ قَدَمَيَّ، وَاكْفِني شَرَّ الشَّيْطانِ، وَشَرَّ السُّلْطانِ، وَسَيِّئاتِ عَمَلي، وَطَهِّرْني مِنَ الذُّنُوبِ كُلِّها، وَاَجِرْني مِنَ النّارِ بِعَفْوِكَ، وَاَدْخِلْنِى الْجَنَّةَ بِرَحْمَتِكَ، وَزَوِّجْني مِنَ الْحُورِ الْعينِ بِفَضْلِكَ، وَاَلْحِقْني بِأَوْلِيائِكَ الصّالِحينَ مُحَمَّد وَآلِهِ الأَبْرارِ الطَّيِّبينَ الطّاهِرينَ الأَخْيارِ صَلَواتُكَ عَلَيْهِمْ وَعَلى اَجْسادِهِمْ وَاَرْواحِهِمْ وَرَحْمَةُ اللهِ وَبَرَكاتُهُ. اِلهٰي وَسَيِّدي وَعِزَّتِكَ وَجَلالِكَ لَئِنْ طالَبَتْني بِذُنُوبي لأُطالِبَنَّكَ بِعَفْوِكَ، وَلَئِنْ طالَبَتْني بِلُؤْمي لأُطالِبَنَّكَ بِكَرَمِكَ، وَلَئِنْ اَدْخَلْتَنِى النّارَ لأُخْبِرَنَّ اَهْلَ النّارِ بِحُبّي لَكَ، اِلهٰي وَسَيِّدي اِنْ كُنْتَ لا تَغْفِرُ إلاّ لأَِوْلِيائِكَ وَاَهْلِ طاعَتِكَ فَإِلى مَنْ يَفْزَعُ الْمُذْنِبُونَ، وَاِنْ كُنْتَ لا تُكْرِمُ إلاّ اَهْلَ الْوَفاءِ بِكَ فَبِمَنْ يَسْتَغيثُ الْمُسْيؤُنَ اِلهٰي اِنْ اَدْخَلْتَنِىالنّارَ فَفي ذلِكَ سُرُورُ عَدُوِّكَ، وَاِنْ اَدْخَلْتَنِى الْجَنَّةَ فَفي ذلِكَ سُرُورُ نَبِيِّكَ، وَاَنَا وَاللهِ اَعْلَمُ اَنَّ سُرُورَ نَبِيِّكَ اَحَبُّ اِلَيْكَ مِنْ سُرُورِ عَدُوِّكَ، اَللّـهُمَّ اِنّي اَسْأَلُكَ اَنْ تَمْلأَ قَلْبي حُبّاً لَكَ، وَخَشْيَةً مِنْكَ، وَتَصْديقاً بِكِتابِكَ، وَإِيماناً بِكَ، وَفَرَقاً مِنْكَ، وَشَوْقاً اِلَيْكَ، يا ذَا الْجَلالِ وَالاِكْرامِ حَبِّبْ اِلَيَّ لِقاءِكَ وَاَحْبِبْ لِقائي، وَاجْعَلْ لي في لِقائِكَ الرّاحَةَ وَالْفَرَجَ وَالْكَرامَةَ، اَللّـهُمَّ اَلْحِقْني بِصالِحِ مِنْ مَضى، وَاجْعَلْني مِنْ صالِحِ مَنْ بَقي وَخُذْ بي سَبيلَ الصّالِحينَ، وَاَعِنّي عَلى نَفْسي بِما تُعينُ بِهِ الصّالِحينَ عَلى اَنْفُسِهِمْ، وَاخْتِمْ عَمَلي بِأَحْسَنِهِ، وَاجْعَلْ ثَوابي مِنْهُ الْجَنَّةَ بِرَحْمَتِكَ، وَاَعِنّي عَلى صالِحِ ما اَعْطَيْتَني، وَثَبِّتْني يا رَبِّ، وَلا تَرُدَّني في سُوءٍ اسْتَنْقَذْتَني مِنْهُ يا رَبِّ الْعالَمينَ. اَللّـهُمَّ اِنّي اَسْأَلُكَ إِيماناً لا اَجَلَ لَهُ دُونَ لِقائِكَ، اَحْيِني ما اَحْيَيْتَني عَلَيْهِ وَتَوَفَّني اِذا تَوَفَّيْتَني عَلَيْهِ، وَابْعَثْني اِذا بَعَثْتَنيعَلَيْهِ وَاَبْرِىءْ قَلْبي مِنَ الرِّياءِ وَالشَّكِّ وَالسُّمْعَةِ في دينِكَ، حَتّى يَكُونَ عَمَلي خالِصاً لَكَ . اَللّـهُمَّ اَعْطِني بَصيرَةً في دينِكَ، وَفَهْماً في حُكْمِكَ، وَفِقْهاً في عِلْمِكَ، وَكِفْلَيْنِ مِنْ رَحْمَتِكَ، وَوَرَعاً يَحْجُزُني عَنْ مَعاصيكَ، وَبَيِّضْ وَجْهي بِنُورِكَ، وَاجْعَلْ رَغْبَتي فيـما عِنْدَكَ، وَتَوَفَّني في سَبيلِكَ، وَعَلى مِلَّةَ رَسُولِكَ صَلَّى اللهُ عَلَيْهِ وَآلِهِ . اَللّـهُمَّ اِنّي اَعُوذُ بِكَ مِنَ الْكَسَلِ وَالْفَشَلِ وَالْهَمِّ وَالْجُبْنِ وَالْبُخْلِ وَالْغَفْلَةِ وَالْقَسْوَةِ وَالْمَسْكَنَةِ وَالْفَقْرِ وَالْفاقَةِ وَكُلِّ بَلِيَّةٍ، وَالْفَواحِشِ ما ظَهَرَ مِنْها وَما بَطَنَ، وَاَعُوذُ بِكَ مِنْ نَفْس لا تَقْنَعُ، وَبَطْنٍ لا يَشْبَعُ، وَقَلْبٍ لا يَخْشَعُ، وَدُعاءٍ لا يُسْمَعُ وَعَمَلٍ لا يَنْفَعُ، وَاَعُوذُ بِكَ يا رَبِّ عَلى نَفْسي وَديني وَمالي وَعَلى جَميعِ ما رَزَقْتَني مِنَ الشَّيْطانِ الرَّجيمَ اِنَّكَ اَنْتَ السَّميعُ الْعَليمُ . اَللّـهُمَّ اِنَّهُ لا يُجيرُني مِنْكَ اَحَدٌ وَلا اَجِدُ مِنْ دُونِكَ مُلْتَحَداً، فَلا تَجْعَلْ نَفْسي فيشَيءٍ مِنْ عَذابِكَ، وَلا تَرُدَّني بِهَلَكَة وَلا تَرُدَّني بِعَذابٍ اَليمٍ . اَللّـهُمَّ تَقَبَّلْ مِنّي وَاَعْلِ ذِكْري، وَارْفَعْ دَرَجَتي، وَحُطَّ وِزْري، وَلا تَذْكُرْني بِخَطيئَتي، وَاجْعَلْ ثَوابَ مَجْلِسي وَثَوابَ مَنْطِقي وَثَوابَ دُعائي رِضاكَ وَالْجَنَّةَ، وَاَعْطِني يا رَبِّ جَميعَ ما سَأَلْتُكَ، وَزِدْني مِنْ فَضْلِكَ، اِنّي اِلَيْكَ راغِبٌ يا رَبَّ الْعالَمينَ . اَللّـهُمَّ اِنَّكَ اَنْزَلْتَ في كِتابِكَ الْعَفْوَ وَأَمْرْتَنا اَنْ نَعْفُوَ عَمَّنْ ظَلَمْنا، وَقَدْ ظَلَمَنا اَنْفُسَنا فَاعْفُ عَنّا فَاِنَّكَ اَوْلى بِذلِكَ مِنّا، وَاَمَرْتَنا اَنْ لا نَرُدَّ سائِلاً عَنْ اَبْوابِنا وَقَدْ جِئْتُكَ سائِلاً فَلا تَرُدَّني إلاّ بِقَضاءِ حاجَتي، وَاَمَرْتَنا بِالإِحْسانِ اِلىَّ ما مَلَكَتْ اَيْمانُنا وَنَحْنُ اَرِقّاؤكَ فَاَعْتِقْ رِقابَنا مِنَ النّارِ، يا مَفْزَعي عِنْدَ كُرْبَتي، وَيا غَوْثي عِنْدَ شِدَّتي، اِلَيْكَ فَزِعْتُ وَبِكَ اسْتَغَثْتُ وَلُذْتُ، لا اَلُوذُ بِسِواكَ وَلا اَطْلُبُ الْفَرَجَ إلاّ مِنْكَ، فَاَغِثْني وَفَرِّجْ عَنّي يا مَنْ يَفُكُّ الأَسيرَ، وَيَعْفُو عَنِ الْكَثيرِ اِقْبَلْ مِنِّى الْيَسيرَوَاعْفُ عَنِّي الْكَثيرَ اِنَّكَ اَنْتَ الرَّحيمُ الْغَفُورُ . اَللّـهُمَّ اِنّي اَسْأَلُكَ إِيماناً تُباشِرُ بِهِ قَلْبي وَيَقيناً حَتّى اَعْلَمَ اَنَّهُ لَنْ يُصيبَني إلاّ ما كَتَبْتَ لي وَرَضِّني مِنَ الْعَيْشِ بِما قَسَمْتَ لي يا اَرْحَمَ الرّاحِمينَ . \"Seni, seninle tanıdım. Sen, beni kendine yönlendirdin ve kendi (kapına) çağırdın. Eğer sen olmasaydın, senin kim olduğunu bilemezdim. Hamd, beni çağırdığında gevşek davrandığım hâlde, ben O\'nu çağırdığımda bana icabet eden Allah\'a mahsustur. Hamd, benden borç talep edince (kullarına borç vermemi isteyince), cimrilik ettiğim hâlde, bana istediğimi veren Allah\'a mahsustur. Hamd, istediğim zaman hacetim için kendisine yakardığım ve sırrımı vasıtasız olarak açtığım zaman hacetimi veren Allah\'a mahsustur. Hamd, kendisinden gayrisini çağırmadığım Allah\'a mahsustur; eğer O\'ndan gayrisini çağırsaydım, duamı kabul etmezdi. Hamd, kendisinden gayrisine ümit bağlamadığım Allah\'a mahsustur; eğer ondan gayrisine ümit bağlasaydım, ümidimi boşa çıkarırdı. Hamd, işimi kendi üzerine alan ve bana izzet veren, beni halka terk etmemekle, halkın küçümsemelerinden kurtaran Allah\'a mahsustur. Hamd, bana ihtiyacı olmadığı halde beni dostluğa kabul eden Allah\'a mahsustur. Hamd, hiç günah işlememişim gibi bana hilmiyle (yumuşak) davranan Allah\'a mahsustur. Rabbim, benim nezdimde en beğenilir ve övgüme en lâyık olandır. Allah\'ım! Ben, istekleri sana yöneltmenin yolunu açıkgörüyorum. Sana doğru coşan ümit pınarlarını dolu buluyorum. Sana ümit besleye-nin, senin lütfundan yardım alması kolaydır. Seni çağıranların yüzüne dua kapıları açıktır. Senin geçekten de ümit edenlerin hacetini yerine getirdiğini, perişanların hallerini gözettiğini biliyorum. Senin kerem ve ihsanın için yakarmanın, kaza ve kaderine rıza göstermenin cimrilerin tutumları karşısında bana bir mükâfat ve dünya taliplerinin sahip oldukları şeylerden ihtiyaçsızlık olduğunu biliyorum. Sana doğru hareket edenin mesafesi yakındır. Muhakkak kullarınla senin aranda bir engel yoktur (onlar seni basiret gözüyle müşahede edebilirler); fakat ne var ki, onların amelleri kendileriyle senin aranda engel oluşturmaktadır. Fakat ben, katında duamın kabul edilmesine ve senin affına mazhar olmaya lâyık olmadığım hâlde isteğimi senin kapına getirmişim; hacetimi sana bildi-riyorum; sana sığınıyorum; sana yakarışımı aracı kılıyorum. Çünkü ben senin keremine güveniyor, vaadinin doğruluğuyla huzur buluyorum; birliğine olan imanım, senden başka bir rabbim olmayışına yakin ve marifetimle sana yöneliyorum; senden başka tapılacak bir mabut yoktur; teksin ve ortağın yoktur. Allah\'ım! (Kur\'ân\'da) \"Allah\'ın fazlından (hacetlerinizi) isteyin; Allah size karşı daima şefkatlidir/merhametlidir.\" buyuran sensin; sö-zün haktır ve vaadin doğrudur. Ey Mevla\'m! Kullarına, hacetlerini senden istemeyi emrettiğin hâlde onları bahşişinden mahrum etmen senin şanından uzaktır. Sen, kullarına sayısız bahşişlerde bulunansın. Kulla-rına sürekli şefkat ve sevgiyle yaklaşansın. Allah\'ım! Küçüklüğümde beni nimet ve ihsanınla terbiye ettin/ büyüttün vebüyüdüğümde ise ismimi yücelttin. Ey dünyada ihsan ve lütfüyle beni terbiye eden ve ahiret için kendi af ve keremine ümitlendiren (Rabbim)! Ey Mevla\'m! Beni sana yönlendiren, sana olan marifetimdir; sana olan sevgim, katında benim şefaatçimdir. Ben, kılavuz ve şefaatçi-min doğruluğundan eminim. Ey Mevla\'m! Günahıyla konuşmaz hâle gelmiş bir dille seni çağı-rıyorum. Ey Rabbim! Günahtan dolayı helakete doğru giden bir kalple sana niyaz ediyorum. Ey Rabbim! (Gazabından korktuğum için) korkulu bir hâlle ve (keremini ümit ettiğim için) ümitli bir hâlle çağırıyorum seni. Ey Mevla\'m! Günahlarıma baktığımda figan, ediyorum; ama senin kere-mine baktığımda umutlanıyorum. Eğer beni affedersen, bu senin merhametlilerin en üstünü olduğun içindir (rahmetinin gereğidir) ve eğer beni cezalandırırsan hakkımda haksızlık etmiş olmazsın. Allah\'ım! Hoşlanmadığın şeyleri yapmama rağmen, bana, senden (hacetimi) dileme cüretini veren, senin bahşiş ve keremindir. Günah etmekten çekinmediğim halde zor anımda dayanağım senin rahmet ve şefkatindir. Günahkâr olmama rağmen benim ümidimi boşa çıkarmaya-cağını, arzumu gerçekleştireceğini ümit ediyorum. Öyleyse ümidimi gerçekleştir ve duamı kabul et, ey dergâhına niyazda bulunulanların en hayırlısı ve ey ümit edilmeye lâyık olanların en üstünü! Ey Mevla\'m! Arzum büyük, amelim ise kötüdür; affından bana, arzumun miktarıca bağışta bulun ve beni kötü amelimden dolayı hesaba çekme; çünkü senin keremin, günahkârları cezalandırmaktan üstündür ve senin hilim ve sabrın hata işleyenleri cezalandırmaktan dahabüyüktür. Ey Mevla\'m! Senin büyüklüğüne sığınıyorum. Gazabından lütfuna koşuyorum. Affın hususunda iyi kanaate sahip olana, affın kesindir. Ey Rabbim! Ben kim oluyorum ki benden intikam alasın? Değerim nedir ki?! Yüceliğinle günahımdan geç; affınla bana lütufta bulun. Ey Rabbim! Kötü amelimin üzerine perde çek; zatının yüceliği hakkına, günahımı affet. Eğer bugün günahımı senden başkası bilseydi, o günahı işlemezdim; günahımdan dolayı hemen azaba tutulacağımdan korksaydım, o günahtan kaçınırdım. Elbette, bu (başka birisi günahımı bildiği için günah işlemekten kaçınmam), senin, gözetenlerin en değersizi ve en bilgisizi olduğun anlamına gelmez. Ey Rabbim! (böyle bir telakki) senin, kusurları örtenlerin en hayırlısı, hüküm verenlerin en iyisi ve kerem sahiplerinin en üstünü olduğun, insanların kusurlarını örten, günahlarını affeden ve mutlak surette gaybı bilen olduğun içindir. Kereminle insanların günah-larını örter ve sabır ve hilminle cezalarını geciktirirsin. Her şeyi bildiğin hâlde hilminden dolayı ve her şeye gücün yettiği hâlde affından dolayı hamdolsun sana. Senin hilmin, benim günah işlemeğe cüret bulmama sebep oluyor. Kusurlarımı örtmen, hayâmın az olmasına neden oluyor. Affının büyüklüğünü ve rahmetinin genişliğini bilmem, benim günah işlemeğe cüret bulmama sebep oluyor. Kusurla-rımı örtmen, hayâmın az olmasına neden oluyor; affının büyüklüğüne ve rahmetinin genişliğine olan marifetim, beni günah işlemeye sevk ediyor. Ey Halîm, ey Kerim, ey (ebediyen) diri olan, ey yaratıkları ayakta tutan, eygünahları affeden, ey tövbeleri kabul eden, ey bahşişi büyük ve ey ihsanı sürekli olan! Hani en güzel şekilde kusurları örtmen? Hani o büyük affın? Hani yakın kurtuluşun? Hani anında yardıma koşman? Hani geniş rahmetin? Hani güzel bahşişlerin? Hani güzel bağışların? Hani sonsuz lütufların? Hani büyük fazlın? Hani büyük nimetlerin? Hani kadim ve ezelî ihsanın? Hani keremin? Ey Kerim! Kereminin hürmetine beni kurtuluşa kavuştur. Rahmetin hakkına beni (her türlü helaket ve esirlikten) kurtar; ey her işi iyi ve güzel olan, ey nimet veren ve ey lütuf sahibi! Senin azabından kurtulmak için amellerime değil, senin bize olan lütuf ve ihsanına güveniyorum. Çünkü sensin kendisinden korkulmaya layık olan ve sensin affetmeye layık olan. Önce kullarına nimetler vererek ihsanda bulunur, sonra kereminle günahlarını affedersin. Bilmem hangisinin şükrünü yerine getireyim; hakkımda açığa vurduğun güzel-liklerin mi? Üzerine perde çektiğin kötü yönlerimin mi? Kolaylaştırdığın ve çoğundan beni güzel bir şekilde kurtardığın zor imtihanlarımın mı? Ey sana sevgi besleyenin habibi; ey sana sığınanın ve herkesten bağlarını koparıp sadece sana bağlananın gözünün nuru! Sen ihsan sahibisin, biz ise günahkâr; öyleyse ey Rabbim, kendi güzelliğinle kötü-lüklerimizi bağışla. Ey Rabbim! Hangi cehalet senin lütuf ve ihsanının kapsamına girmez? Hangi zaman senin hilim ve ihsanını tüketir?! Nimetlerinin karşısında amellerimizin ne değeri var?! Sonsuz kereminin karşısında amellerimizi nasıl çok sayabiliriz? Ey Rabbim! Sonsuz merha-metin günahkârları nasıl kapsamına almaz?! Ey mağfireti hesapsız olan; ey rahmet eli daimaaçık olan; ey efendim! İzzetine andolsun, eğer beni katından ve rahmet kapından uzaklaştıracak olursan, kesinlikle senin kapından yüz çevirmem ve sana yalvarmaktan vazgeçmem; çünkü senin kerem ve ihsan sahibi olduğunu iyice biliyorum. Sen istediğini yaparsın, istediğini (istediğin kadar ve istedi-ğin şekilde) azaplandırırsın. İstediğine (istediğin kadar ve istediğin şekil-de) merhamet edersin. Yaptıklarından dolayı kimse seni sorguya çeke-mez. Mülkünde sana karşı gelinmez. Yönetiminde ortaklık olmaz. Hükmüne muhalefet olunmaz. Tedbirinde hiç kimse sana itiraz edemez. Yaratmak ve hüküm sana mahsustur. Âlemlerin Rabbi olan Allah\'ın şanı yücedir. Ey Rabbim! Sana yönelen, keremine sığınan, ihsan ve nimetlerini tanıyan bir kulun olarak kapına gelmişim. Affını günahkârlara çok görmeyen, fazlı noksanlaşmayan ve rahmeti azalmayan cömert sensin. Biz, senin kadim ve ezeli affına ve sonsuz lütuf ve rahmetine güveniyoruz. Ey Rabbim! Acaba bize, sana olan iyi kanaatimizin aksine davranır mısın hiç?! Veya umutlarımızı boşa çıkarır mısın hiç? Hayır; kesinlikle ey Rabbim, senin hakkında böyle bir zannımız yoktur; senin katına olan ümidimiz bu değil. Senden arzumuz uzun ve beklentimiz çok büyüktür. Sana karşı günah işledik de, günahlarımızı örtmeni arzuladık. Seni çağırdık da, çağrımıza cevap vermeni ümit ettik. Ey Mevla\'mız! Arzumuzu gerçekleştir. Yaptıklarımızın karşısında hak ettiğimiz şeyi biliyoruz. Ama sen, halimizi biliyorsun. Katından bizleri eli boş geri çevirmeyeceğini biliyoruz. Biz senin rahmetine layık olmasak da, sen, sonsuz lütfun gereği bize ve günahkârlara ihsanda bulunmaya layıksın. Layık olduğun şeyin hakkına bize ihsandabulun. Bize ihsan ve bağışta bulun; çünkü senin bağışına muhtacız biz. Ey çok bağışlayan! Nurunla hidayete erdik, fazl ve ihsanınla zengin olduk, nimetinle sabahlayıp akşamladık. Günahlarımız sana aşikârdır. Allah\'ım! Günahlarımızdan dolayı senden af diliyor ve tekrar sana dönü-yoruz. Sen çeşitli nimetler vererek bize şefkat ederken, biz bunun karşı-sında günah işliyoruz. Hayrın daima bize inmektedir, bizim kötülüğümüz ise sana doğru gelmekte. Kerim bir melek, her zaman kötü amelimizi senin huzuruna getiriyor; ama bu (kötü amelimiz), bize çok miktarda zahirî ve batinî nimetler vermeni engellemiyor. Her şeyden münezzehsin. Yarattığında ve tekrar dirilttiğinde, hilmin, keremin ve lütfun sonsuzdur. İsimlerin mukaddestir, medhin yücedir. Tüm eser ve nişanelerin güzeldir. Allah\'ım! Lütuf ve hilmin hiçbir zaman benim amel ve hatamla değerlendirmeyecek kadar büyük ve çoktur. Ey efendim, ey efendim, ey efendim! Bağışla, bağışla, bağışla. Allah\'ım! Bizi, seni anmaya muvaffak eyle. Bizi gazabından koru, bizi azabından uzaklaştır, bahşişlerinden bize de nasip eyle; bize, evinin (Kâbe\'nin) ve Peygamber\'inin (rahmet, mağfiret ve hoşnutluğun ona ve Ehlibeyt\'ine olsun) kabrinin ziyaretini nasip et; muhakkak sen (kullarına) yakın ve dualarını kabul edensin. (Allah\'ım!) İtaatin olan (şeylere) amel etmeyi bana nasip eyle. Bizi, kendi dinin ve Peygamber\'inin sünneti üzere öldür. Beni, annemi ve babamı bağışla; onlara merhamet et; beni onlar büyüttü; hakkımdaki ihsanlarına karşılık olarak onlara ihsanda bulun; günahlarını bağışla. Mümin erkekleri ve kadınları, onların dirilerini ve ölülerini bağışla;bizlerle onların arasını hayırlarla birleştir. Allah\'ım! Dirimizi, ölümüzü, huzurda olanımızı ve olmayanımızı, er-keğimizi, kadınımızı, çocuğumuzu, büyüğümüzü, efendimizi ve kölemizi affet. Allah\'tan dönenler yalan dediler de dönüşü zor bir sapıklığa düştüler ve açıkça (iki dünyada) hüsrana uğradılar. Allah\'ım! Muhammed\'e ve Ehlibeyti\'ne rahmet et. İşimi hayırla sonuç-landır. Önemli dünya ve ahiret işlerimde bana yardımcı ol. Bana merhamet etmeyeni, bana musallat eyleme. Kendi katından bana daima bir koruyucu ver. Verdiğin güzel nimetleri elimizden alma. Kendi lütuf ve kereminden bize bol, helal ve temiz rızk nasip et. Allah\'ım! Beni kendi korumana al; her çeşit beladan beni koru; beni kendi himayene al; bana kendi evinin (Kâbe\'nin) ziyaretini bu yıl ve her yıl nasip eyle. Peygamber\'inin (s.a.a) ve İmamlar\'ın (Allah\'ın rahmet ve selâmı onların üzerine olsun) kabirlerinin ziyaretini bana nasip eyle. Ey Rabbim! O kutsal ve şerefli yerlerden beni mahrum etme. Allah\'ım! Bana, bir daha günah işlememek üzere tövbe etmeyi nasip et. Kalbime, iyi iş yapmağı ilham et; bana iyi olana amel etmeyi, gece gündüz ve beni yaşattığın sürece senden korkmayı nasip et, ey âlemlerin Rabbi! Allah\'ım! Sana ibadet etmeye hazırlanıp, namaz kılmak için sana yöneldiğimde bana dalgınlık ve uyku verdin; ibadet ve münacat hâlini benden aldın. (Allah\'ım!) Neden böyle bir duruma düştüm?! Ne zaman ıslah olduğumu ve tövbe edenlerin topluluğuna katılmaya yakın olduğu-mu sandıysam, azmimi kıran ve sanakulluk etmeye engel olan önemli bir olayla karşılaştım. Ey efendim! Yoksa beni kapından kovmuş ve hizmetinden kenara mı itmişsin?! Veya hakkını hafife aldığımı gördüğün için beni rahmet kapın-dan mı uzaklaştırmışsın?! Veya senden yüz çevirdiğimi gördüğün için ba-na gazap mı etmiş veya beni yalancılardan sayıp ilgini mi kesmişsin benden?! Veya nimetlerinin şükrünü yerine getirmeyen bir kul olduğumu görüp beni mahrum mu etmişsin?! Veya âlimlerin topluluğundan uzak olduğumdan beni aşağılamış veya beni gafillerden sayıp rahmetinden ümidimi kesmiş misin?! Veya gafillerin topluluklarına meylettiğimi görüp beni onların arasında mı bırakmışsın?! Veya duamı duymak istemediğin için beni katından uzaklaştırmış mısın?! Veya suç ve günahım ve sen-den utanmadığım için mi beni cezalandırmışsın? Ey Rabbim! Beni affedecek olursan, (bu sana yaraşır,) nitekim benden önce de nice günahkârları affetmişsin. Çünkü ey Rabbim, senin lütuf ve keremin, günah işleyen kulları cezalandırmaktan yücedir; ben senin lütfuna sığınıyorum. Gazabından kaçıp lütfuna yöneliyorum. Affın hakkında iyi kanaate sahip olana mağfiretinden kesinlikle eminim. Allah\'ım! Senin fazl ve hilmin hiçbir zaman benim amelimle kıyaslan-mayacak ve günahımdan dolayı benim ayağımı kaydırmayacak kadar büyük ve geniştir. Ey seyidim! Ben neyim ve değerim ne olabilir ki?! Ey efendim! Lütuf ve kereminin hakkına, beni bağışla. Affınla bana ihsan buyurup kusurlarımı ört. Zatının azameti hakkına günahımdan geç. Ey efendim! Senin büyüttüğün küçüğüm ben; senin ilim bahşettiğin cahilim ben; seninhidayet ettiğin sapmış kulum ben; senin yücelttiğin değersizim; güvence verdiğin korkağım; doyurduğun açım; suya doyur-duğun susuzum; giyindirdiğin çıplağım; zenginleştirdiğin fakirim; kuvvetlen-dirdiğin zayıfım; aziz ettiğin zelilim; şifa verdiğin hastayım; bağışta bulunduğun sailim; günahını örttüğün günahkârım; hatasını bağışladığın hatakârım, (neslini) çoğalttığın azım; yardım ettiğin mustaz\'afım; huzu-runa kabul ettiğin perişanım. Ey Rabbim! Ben gizlide senden hayâ etmeyen (utanıp çekinme-yen) ve açıkta da seni göz önünde bulundurmayan biriyim. Büyük musi-betlerle başbaşayım Efendisine karşı cüret eden bir kimseyim. Gökyüzü-nün güçlü Rabbine isyan eden biriyim. Büyük günahları işlemek için rüş-vet veren (para harcayan) ve o büyük günahların haberini aldığımda he-men onlara doğru koşan biriyim. Bana mühlet verdin, kendime gelmedim. Günahlarımı örttün, yine utanmadım; çekinmedim. Günah işlemekte haddi aştım ve sen beni gözünden düşürdün, ama ben umursamadım. Bir daha hilminle bana mühlet verdin, kereminle kusurlarımı örttün. Bana karşı kusurlarımı hiç görmemiş gibi davrandın. Benden (beni cezalandırmak-tan) hayâ ediyormuşsun gibi günahlarımın azabını benden uzaklaştırdın. Allah\'ım! Sana isyan ve günah işlemem, senin rububiyetini inkâr ettiğim, emrini hafife aldığım, azabına göğüs gerdiğim ve tehdidini umursamadığım anlamında değildir; ben bunlardan dolayı günah işlemedim. Bir Hataydı, oldu artık; nefsim onu bana güzel gösterdi; heva ve hevesim, bana galip geldi. Bedbahtlığım (bu duruma düşmeme) yardımcı oldu.(Diğer taraftan) kusurlarımı örtmen, bana zaman kazandırdığı için, daha da kibirlenerek rahat bir şekilde sana isyan edip emrine muhalefet etmeye başladım. Şimdi senin azabından kim kurtaracak beni?! Yarın düşmanlardan kim savacak beni? Eğer tutunacağım ipini çekip koparırsan, kimin ipine tutunurum ben? Kitabın amellerimi sayacağı gün, vay hâlime! Eğer kerem ve sonsuz rahmetini ümit etmeseydim ve rahmetinden ümit kesmemi yasaklamasaydın, yaptıklarımı hatırladığımda tamamen ümidimi keserdim. Ey çağırılanların en hayırlısı ve ey ümit edilenlerin en üstünü! Allah\'ım! İslâm\'a olan bağlılığımla sana yöneliyorum. Kur\'ân\'ın hürmetine sana güveniyorum. Ummî, Kureyşî, Hâşimî, Arabî, Tihamî, Mekkî ve Medenî olan Peygamber\'in aşkına, sana yaklaşmayı ümit ediyorum. (Allah\'ım!) İmanla olan üns ve alışkanlığımı vahşete çevirme. Mükâfatımı, senden başkasına ibadet eden kimsenin mükâfatı gibi etme. Çünkü bir grup kanlarının dökülmesini önlemek için dilleriyle iman ettiler de arzularına yetiştiler. Biz ise, bizi bağışlayıp rahmetine kavuşturasın, diye sana dilimiz ve kalbimizle iman ettik; öyleyse bizi de arzumuza kavuştur; sana olan ümidimizi kalbimizde sabitleştir; bizi hidayete kavuş-turduktan sonra kalbimizi saptırma; kendi katından bize rahmet et; şüphesiz sen çok çok bağışlayansın. Andolsun izzetine, eğer beni lütuf kapından uzaklaştırsan, kesinlikle, senin kapından başka bir yere adım atmayacağım ve sana yalvarmaktan vazgeçmeyeceğim. Çünkü ey efendim, senin kerem ve rahmetinin sonsuzluğunu tanımak kalbime ilham olmuştur. (Allah\'ım!) Kul, mevlası-nın kapısındanbaşka kimin kapısına gidebilir? Yaratılan, kendisini yara-tandan başka kime sığınabilir? Allah\'ım! Beni, ağır zincirlere vurup insanların arasında ihsanını benden kessen, insanların gözlerini kusurla-rımı görmeğe çevirsen, ateşe sürüklenmemi emretsen ve benimle iyi kulların arasında ayrılık düşürsen, yine de senden ümit kesmem; affına olan arzumdan vazgeçmem; senin sevgin hiçbir zaman kalbimden çık-maz; hiçbir zaman verdiğin nimet ve ihsanlarını ve dünyada kusurla-rımı örtmeni unutmam. Ey Mevla\'m! Dünya sevgisini kalbimden çıkar. Beni, peygamberle-rinin sonuncusu (Muhammed) Mustafa ve onun seçkin Ehlibeyt\'iyle (Alla-h\'ın selâmı onun ve onların üzerine olsun) bir araya getir. Beni, tövbe ehli ve gerçekten sana yönelenlerin makamına ulaştır. Beni kendi hâlime ağlamağa muvaffak eyle. Gerçekten ömrümü boşuna ve boş arzularla geçirdim. Nefsinin ıslahından ümit kesenlerin durumuna düş-tüm. Ne yazık! Eğer bu hâlimle kabre intikal edecek olursam, bu durumda, hâli benden daha kötü olan kim olabilir?! Çünkü ben orayı dinlenebileceğim bir yer haline getirmiş değilim; orada yatmak için salih amelle bir sergi sermiş değilim. Gidişimin nereye varacağını bilmezken neden ağlamaya-yım?! Nefsimin beni aldattığını ve her geçen günlerimin benim aleyhime olduğunu, ölümün (kartal gibi) başım üzerinde kanat açtığını görüyorum; (o hâlde) neden ağlamayayım?! Ruhumun bedenden ayrılacağı ana ağlıyorum; kabrimin karanlık durumuna ağlıyorum; lahidimin dar oluşuna ağlıyorum, Münker ve Nekir\'in beni sorguya çekmelerine ağlıyorum; kabirden çıplak ve zelil bir vaziyette çıkacağım ana ağlıyorum. O an,yaptıklarımın ağır yükünü sırtımda taşıdığım hâlde bazen sağıma ve bazen de soluma bakacağım. Çünkü o zaman, herkes bana ilgi göster-meden kendi işiyle meşgul olur. O gün, herkesin kendine yetecek bir işi vardır. Bazılarının yüzleri o gün parıldar, güler, sevinir. Nice yüzler de vardır ki o gün üzerlerinde toztoprak var. Onları karanlık ve zillet kaplar. Ey Mevla\'m! Güvenim, dayanağım, ümidim ve tevekkülüm sanadır. Senin rahmetine bağlanıyorum; sen istediğini rahmetine ulaştırırsın ve istediğini kerametinle hidayet edersin. Allah\'ım! Kalbimi her türlü şirkten temizlediğin için sana hamd olsun ve dilimi seni anmaya açtığın için sana hamd olsun. Acaba ben, bu kusurlu dilimle senin şükrünü yerine geti-rebilir miyim?! Her ne kadar iyi amel etmeye gayret göstersem de, senin rızanı kazanabilir miyim?! Ey Rabbim! Senin şükrünü yerine getirmekte dilim çok acizdir ve senin ihsan ve nimetlerin karşısında amelim bir hiç gibidir. Allah\'ım! Senin bahşiş ve keremin arzumu açmıştır; senin lütuf ve kabul edişin, amelimin kabul olmasına sebep olmuştur. Ey Mevla\'m! Sana yöneliyorum, senden korkuyorum ve sadece senin katından arzu ediyorum. Ümidim, beni senin katına yöneltmiştir. Ey yegâne Allah\'ım! Sadece sana himmet bağladım. Senin katında olana rağbetim kanat açtı. En samimi ümit ve korkum ancak sanadır, kalbimdeki sevgi seninle ünsiyet bulmuştur. Sana el açtım. Korkumu, senin itaat ipine bağladım. Ey Mevla\'m! Seni anmakla kalbim ihya oluyor. Sana yakarmakla korkumu yeniyorum. Ey Mevla\'m! Ey kalbimin arzusu ve ey en son isteğim! Benimle, daima senin itaatinde olmama engel olan günahlarım arasına ayrılık düşür. Sana her zamankiümidimi ve senin katına olan büyük tamahımı göz önünde bulundurarak hacetimi senden istiyorum. Sen, kullarına karşı şefkatli ve merhametli olmayı kendi üzerine farz kılmışsın. Hüküm ve ferman mutlaka senindir. Ortağın yoktur. Yaratıkla-rının hepsi senin kudretin altında olup senin rızkından yiyorlar. Her şey senin karşında boyun eğmektedir. Sen yücesin ey âlemlerin Rabbi! Allah\'ım! Hüccetim kesilip delilsiz kalacağım, dilimin sana cevap vermekten aciz kalacağı ve senin sorgun karşısında aklımın mustarip olacağı gün (Kıyamet günü) bana merhamet et. Ey büyük ümidim! Muh-taçlığımın en şiddetli anında, kereminden beni mahrum eyleme. Ceha-letimden dolayı beni katından kovma. Sabrımın azlığından dolayı lütfunu benden kesme. Fakirliğimden dolayı bana ihsan eyle. Güçsüzlüğümden dolayı bana merhamet et. Ey efendim! Güvenim, dayanağım, ümidim ve tevekkülüm sanadır. Senin rahmetine bağlandım. (Niyaz) yükünü senin ihsan kapına indiri-yorum. Senin kerem ve bağışını göz önünde bulundurarak hacetimi sana bildiriyorum. Ey Rabbim! Keremini ümit ederek sana yakarıyorum; ihtiyacım için senin katına ümit bağlıyorum; fakirliğimi senin zenginliğinle gideriyorum; senin affınla ayakta duruyorum; senin kerem ve bahşişine göz dikiyorum; senin daima hakkımda ihsan buyurmanı göz önünde bulunduruyorum; öyleyse beni ateşte yakma; sensin benim ümidim; beni cehenneme yerleştirme; sensin benim gözümün ışığı. Ey Mevla\'m! İhsanına olan iyi kanaatimi yalana çıkarma; gerçekten güvenebileceğim tek merci sensin; benim fakir olduğumu (senin lütfuna muhtaç olduğumu) çok iyi bildiğin hâldekatındaki sevaptan beni mahrum eyleme. Allah\'ım! Ecelim yaklaşmış olur da amelim beni sana yakınlaş-tırmamış olursa, (bu durumda) günahımı itiraf edişimi senin katında mazeretime vesika olarak sunuyorum. Allah\'ım! Eğer affedecek olursan, affetmeye senden layık kim var ki? Ve eğer azaplandırırsan, hükümde senden daha adil kim olabilir ki? Allah\'ım! Bu dünyada garipliğime, ölüm anında kederime, kabirde yalnız-lığıma ve (mezar) lahidinde vahşetime merhamet et. Hesap vermek için huzuruna vardığımda zelilliğime acı. İnsanların bilmediği günahlarımı bağışla. Her zaman kusurlarımı ört. Ölüm döşeğine düştüğümde, dostlar başıma toplanıp beni sağa, sola hareket ettirdiklerinde bana merhamet et. Gusül için yatırılıp salih komşularım tarafından sağa sola çevrildi-ğimde bana lütufta bulun (beni bağışla), cenazem, akrabalarım tarafın-dan taşındığında, bana merhamet et. Bu dünyadan ayrıldığımda ve senin huzuruna varmak için tek başıma kabre koyulduğumda bana ihsan bu-yur. Yeni evimde (kabirde), yalnızlığıma acı; böylece senden başkasıyla ünsiyet kurmamamı sağla. Ey Mevla\'m! Beni kendi başıma bırakacak olursan helak olurum. Ey Mevla\'m! Hatalarımı bağışlamadığın takdirde kime sığınayım? Ölüm döşeğinde senin inayetine ulaşamadığım takdirde kime yakarayım? Kederimi gidermediğin takdirde kime iltica edeyim? Ey Mevla\'m! Senden başka kimsem yok benim. Eğer sen bana merhamet etmezsen, kim bana merhamet eder? Yoksulluk günümde, senin fazl ve ihsanın beni kapsa-mına almazsa, kimin fazl ve ihsanını ümit edeyim? Ecelim yetiştiğinde, günahlarımın affı için hangi kapıyı çalayım? Ey Mevla\'m! Sadece sana ümit ettiğim hâlde beni azabınaduçar etme. Allah\'ım! Ümidimi gerçekleştir; korkumu emniyete çevir; günahla-rımın çokluğundan dolayı sadece senin affını ümit ediyorum. Ey Mevla\'m! Hak etmediğim şeyi senden talep ediyorum. Sen takva ve mağfiret ehlisin (senden çekinilmeli ve senin affına sığınılmalıdır); öyleyse beni affet. Lütfundan bana kötü yönlerimi örtecek bir elbise giyindir. Hatalarımı bir daha onlardan dolayı hesaba çekilmemek üzere bağışla. Şüphesiz, senin ihsanın kadimdir. Affın büyüktür ve büyüklüğünle kullarının hatalarından geçersin. Allah\'ım! Sen öyle bir kerimsin ki, ihsanın istemeyenlere ve hatta senin rabliğini inkâra kalkışanlara bile daima ulaşır. Öyleyse Ey Mevla\'m! Senden isteyeni, yaratma ve işleri yönetmenin sana mahsus olduğuna inananı, kapından nasıl boş çevirirsin?! Bereket sendendir; sen yücesin ey âlemlerin Rabbi. Ey Mevla\'m! Aciz kulun, senin kapına dayanmıştır. Muhtaçlık onu, senin huzuruna dikmiştir. Dua etmekle senin ihsan kapını çalıyor. Lütuf ve keremin hürmetine benden yüz çevirme. Dile getirdiklerimi kabul buyur. Seni çağırdığım gibi beni reddetmeyeceğini umuyorum. Çünkü senin çok şefkat ve rahmet sahibi olduğunu biliyorum. Allah\'ım! Sen, isteyene vermekten yorulmayan bir kerimsin ve vermek senden bir şeyi eksiltmez. Sen, kemal sıfatlarında buyurduğun gibisin ve bizim dediğimizden yücesin. Allah\'ım! Senden, güzel sabır, yakın kurtuluş, doğru konuşan dil ve büyük mükâfat istiyorum. Ey Rabbim! Bildiğim ve bilmediğim her hayrı senden istiyorum. Allah\'ım! Senden salih kullarının istedikleri şeylerin en hayırlısını istiyorum. Ey istenilenlerin en hayırlısı ve ey bahşişedenlerin en çok bahşiş edeni! Kendim, ailem annem, babam, çocuklarım, yakınlarım ve din kardeşlerimle ilgili isteklerime kavuştur beni. Yaşayışı-mı güzel kıl. Yiğitliğimi aşikâr et. Bütün hallerimi ıslah et. Beni ömrü uzun, ameli iyi, nimetini kendisine tamamladığın, kendisinden hoşnut olduğun ve baştanbaşa mutluluk, keramet ve güzellik bahşeden temiz bir hayatla yaşattığın kimselerden kıl; sen dilediğini yaparsın. Senden baş-kası her istediğini yapamaz. Allah\'ım! Beni senin tarafından özel bir şekilde anılmaya mazhar eyle. Gece ve gündüzleri sana yakın olmak için yaptığım amelleri, riya ve gösteriş için ve faydasız kılma. Beni sana eğilen ve huşu eden kulların-dan eyle. Allah\'ım! Rızkıma bolluk ve vatanda emniyet nasip eyle bana. Ailemi, evlâdımı ve mal varlığımı benim için göz ışığı kıl. Bana verdiğin nimetleri elimden alma. Cismime sağlık ve bedenime kuvvet ver. Dinim-de selametlik nasip et. Beni yaşattığın müddetçe kendi itaatine ve pey-gamber\'in Hazreti Muhammed\'in (Allah\'ın rahmet ve selâmı ona ve Ehlibeyt\'inin üzerine olsun) itaatine muvaffak eyle. Beni kendi katından indirdiğin her çeşit hayır ve bereketten fazlasıyla nasibini alan kullarından kıl. Beni (özellikle) Kadir gecesinde indirdiğin hayır ve bereketten en çok nasibini alan kullarından eyle. Her yıl kullarına indirdiğin rahmet ve giydirdiğin afiyet giysisinden bana da nasip eyle. Beni, üzerlerinden belâları kaldırdığın, ihsanlarını kabul buyurduğun ve fenalıklarına göz yumduğun kullarından eyle. Bu yıl ve her yıl bana, Beytü\'l-Harâm (Kâbe) ziyaretini nasip eyle. Sonsuz fazlından bana bol rızk ver. Ey Mevla\'m! Tüm fenalıkları benden defet. Eziklik duymamamiçin borcumu ve üzerimde olan kul haklarını eda eyle. Bana zulmetmeğe kal-kışanların, düşmanlarımın ve beni çekemeyenlerin gözlerini ve kulak-larını üzerimden kaldır. Beni onlara galip eyle. Gözümü ışıklı ve kalbimi mutlu kıl. Hüzün ve kederimi, rahatlık ve ferahlığa çevir. Ve bana bir çıkış yolu göster. Yaratıklarından, bana kötülük etmeğe kalkışanı ayaklarım altına düşür (zelil eyle). Beni, şeytanın, sultanın ve kötü amellerimin fenalıklarından koru; beni tüm günahlardan arındır; affınla beni, cehen-nem ateşinden kurtar; rahmetinle beni cennete götür. Fazlınla cennet hurileriyle evlenmeği bana nasip et. Beni salih evliyan Muhammed ve onun temiz, üstün ve seçkin Ehlibeyti\'yle birlikte haşreyle. Rahmet ve selamın onların üzerlerine olsun. Rahmet ve bereketin onların cesetlerine ve ruhlarına olsun. Allah\'ım ve Mevla\'m! Andolsun izzet ve celaline; eğer beni günahlarımdan dolayı hesaba çekecek olursan, ben de senin affını öne sürerim. Eğer beni cimriliğimden dolayı hesaba çekecek olursan, ben de senin keremine sığınırım. Eğer beni ateşe atarsan, ben de cehennem ehline seni sevdiğimi söylerim. Allah\'ım ve Mevla\'m! Eğer mağfiretin itaat ehli ve evliyana has olursa, günahkârlar kime yakarsınlar?! Sâdık kimselerden başka, hiç kimseye ikram ve ihsan etmeyecek olursan, kötü insanlar kime sığınsınlar? Allah\'ım! Eğer beni cehenneme atacak olursan, bundan düşmanın sevinir. Ve eğer beni cennete götürürsen, bundan Peygamber\'in hoşnut olur. Allah\'a andolsun, Peygamber\'inin hoşnutluğunun, düşmanının sevincinden sana daha sevimli olduğunu biliyorum. Allah\'ım! Kalbimi, sana sevgi, senden korku, kitabına tasdik,kâmil iman ve sana kavuşma sevinci ile doldurmanı niyaz ediyorum; ey celal ve kerem sahibi. Sana kavuşmayı bana sevimli kıl ve benim de sana varmamı kendine sevimli kıl. Sana vardığımda bana rahatlık, kurtuluş ve keramet nasip et. Allah\'ım! Beni geçmiş salihlere kavuştur ve kalan salihlerden eyle; salihlerin yolundan gitmeyi bana nasip et. Salihleri kendi nefislerine galip eylediğin gibi beni de kendi nefsime galip et. Amelimi en iyi şekilde sonuçlandır. Rahmetinle amelimin mükâfatını cennet kıl. Beni, bana verdiğin şeylerden, razı olduğun şekilde yararlanmaya muvaffak eyle. Bana dinde sebat ver. Ey Rabbim! Beni kurtardığın fenalığa bir daha döndürme. Ey âlemlerin Rabbi! Allah\'ım! Senden ancak, sana kavuşmakla son bulan iman gücü istiyorum. Beni yaşattığın sürece böyle bir imanla yaşat; böyle bir imanla öldür ve böyle bir imanla haşret. Amelimde ihlâslı olmam için kalbimi riyadan, şüpheden ve dinde gösterişten uzak tut. Allah\'ım! Bana dinde basiret, hüküm ve ilmini anlama gücü ver ve rahmetinden iki kat nasip eyle. (Her iki dünyada beni rahmetinden yararlandır.) (Dünya ve ahirette) nurunla yüzümü ak eyle. Katında olana beni rağbetli kıl. Beni kendi yolunda ve Peygamber\'inin dini üzere öldür. Allah\'ın rahmet ve selamı ona ve onun Ehlibeyt\'inin üzerine olsun. Allah\'ım! Tembellikten, yorgunluktan, hüzünden, korkudan, cimrilikten, gafletten, katı kalplilikten, zilletten, düşkünlükten, fakirlikten, her türlü be-lâdan, gizli ve açık kötülüklerden sana sığınırım. Kanaat etmeyen nefis-ten, doymayan karından, huşu etmeyen kalpten, kabul olunmayan dua-dan, faydası olmayan amelden sana sığınırım. EyRabbim! Nefsim, di-nim, dünyam ve bana verdiğin tüm nimetler hususunda senin rahmetin-den kovulmuş Şeytan\'ın şerrinden sana sığınıyorum. Muhakkak sen işiten ve bilensin. Allah\'ım! Senin kahrından hiç kimse kurtaramaz beni. Senden başka sığınılacak birini bulamıyorum ben. Bu durumda, beni hiçbir azabına duçar eyleme. Beni helaket ve acı azabına taraf sürükleme. Allah\'ım! (Amellerimi) kabul eyle. İsim ve şanımı yücelt. Günahla-rımı dök. Hatamı bana hatırlatma. Meclisimin sevabını, konuşma ve duamın mükâfatını kendi rızan ve cennetin kıl. Senden niyaz ettiklerimin hepsini bana nasip eyle ey Rabbim! Fazl ve rahmetini bana artır. Benim sana rağbetim çoktur ey âlemlerin Rabbi! Allah\'ım! Sen kitabında, bize haksızlık yapanı affetmemizi buyurmuş-sun; gerçekten biz kendimize zulmettik; O hâlde bizi affet; şüphesiz sen affetmeye bizden daha layıksın. Sen bize, saili kapımızdan boş çevirmememizi emrettin; ben de bir sail olarak kapına geldim; hacetimi vermeden beni geri çevirme. Ve yine bize, elimizin altında olanlara iyilik yapmamızı emrettin; biz de senin kullarınınız; bizi cehennem ateşinden kurtar. Ey kederli anımda sığınağım; ey zor anlarımda elimden tutan (Allah!) Sana sığınıyorum ve senden yardım bekliyorum. Sadece sana sığındım; sadece senden kurtuluş ve ferahlık niyaz ediyorum; bana yardımcı ol ve kederlerimi kalbimden gider. Ey esirleri kurtaran ve ey çok günahları affeden (Allah)! Az itaatimi kabul eyle ve çok günahlarımı bağışla. Sensin merhametli ve çok bağışlayan. Allah\'ım! Senden, kalbimden hiçbir zaman çıkmayan kâmil ve sabit iman, hakkımdaki takdirlerinden başka hiçbir şeyin bana ulaşamayaca-ğını bilmeme sebep olacak kâmil biryakin niyaz ediyorum. Yaşamımda bana verdiğin şeylere beni razı ve hoşnut eyle; ey merhametlilerin en merhametlisi! 5- Yine Şeyh Tusî (r.a), sahur vakti için şu duayı rivayet etmiştir: يا عُدَّتي في كُرْبَتي، وَيا صاحِبي في شِدَّتي، وَيا وَلِيّي في نِعْمَتي، وَيا غايَتي في رَغْبَتـي، اَنْتَ السّاتِرُ عَوْرَتي، وَالْمُؤْمِنُ رَوْعَتي، وَالْمُقيلُ عَثْرَتي، فَاغْفِرْ لي خَطيئَتي. اَللّـهُمَّ اِنّي اَسْأَلُكَ خُشُوعَ الإيمانِ قَبْلَ خُشُوعِ الذّلِّ فِي النّارِ، يا واحِدُ يا اَحَدُ يا صَمَدُ يا مَنْ لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُنْ لَهُ كُفواً اَحَدٌ، يا مَنْ يُعْطي مَنْ سَأَلَهُ تَحَنُّناً مِنْهُ وَرَحْمَةً، وَيَبْتَدِئُ بِالْخَيْرِ مَنْ لَمْ يَسْأَلْهُ تَفَضُّلاً مِنْهُ وَكَرَماً، بِكَرَمِكَ الّدائِمِ صَلِّ عَلى مُحَمَّدٍ وَآلِِ مُحَمَّدٍ، وَهَبْ لي رَحْمَةً واسِعَةً جامِعَةً اَبْلُغُ بِها خَيْرَ الدُّنْيا وَالآخِرَةِ . اَللّـهُمَّ اِنّي اَسْتَغْفِرُكَ لِما تُبْتُ اِلَيْكَ مِنْهُ ثُمَّ عُدْتُ فيهِ، وَاَسْتَغْفِرُكَ لِكُلِّ خَيْرٍ اَرَدْتُ بِهِ وَجْهَكَ فَخالَطَني فيهِ ما لَيْسَ لَكَ، اَللّـهُمَّ صَلِّ عَلى مُحَمَّد وَآلِِ مُحَمَّدٍ وَاعْفُ عَنْ ظُلْمي وَجُرْمي بِحِلْمِكَ وَجُودِكَ ياكَريمُ، يا مَنْ لا يَخيبُ سائِلُهُ، وَلا يَنْفَدُ نائِلُهُ، يا مَنْ عَلا فَلا شَيْءَ فَوْقَهُ، وَدَنا فَلا شَيءَ دُونَهُ، صَلِّ عَلى مُحَمَّدٍ وآلِ مُحَمَّدٍ وَارْحَمْني، يا فالِقَ الْبَحْرِ لِمُوسى، اللَّيلَةَ اللَّيْلَةَ اللَّيْلَةَ، السّاعَةَ السّاعَةَ السّاعَةَ . اَللّـهُمَّ طَهِّرْ قَلْبي مِنَ النِّفاقِ، وَعَمَلي مِنَ الرِّياءِ، وَلِساني مِنَ الْكَذِبِ، وَعَيْني مِنَ الْخِيانَةِ، فَاِنَّكَ تَعْلَمُ خائِنَةَ الأَعْيُنِ وَما تُخْفِي الصُّدورِ، يا رَبِّ هذا مَقامُ الْعائِذِ بِكَ مِنَ النّارِ، هذا مَقامُ الْمُسْتَجيرِ بِكَ مِنَ النَّارِ، هذا مَقامُ الْمُسْتَغيثِ بِكَ مِنَ النّارِ، هذا مَقامُ الْهارِبِ اِلَيْكَ مِنَ النّارِ، هذا مَقامُ مَنْ يَبُوءُ لَكَ بِخَطيئَتِهِ وَيَعْتَرِفُ بِذَنْبِهِ وَيَتُوبُ اِلى رَبِّهِ، هذا مَقامُ الْبائِسِ الْفَقيرِ، هذا مَقامُ الْخائِفِ الْمُسْتَجيرِ، هذا مَقامُ الَْمحْزُونِ الْمَكْرُوبِ، هذا مَقامُ الْمَغْمُومِ الْمَهْمُومِ، هذا مَقامُ الْغَريبِ الْغَريقِ، هذا مَقامُ الْمُسْتَوْحِشِ الْفَرِقِ، هذا مَقامُ مَنْ لا يَجِدُ لِذَنْبِهِ غافِراً غَيْرَكَ، وَلا لِضَعْفِهِ مُقَوِّياً اِلاّا اَنْتَ، وَلا لِهَمِّهِ مُفَرِّجاًسِواكَ. يا اللهُ يا كَريمُ، لا تُحْرِقْ وَجْهي بِالنّارِ بَعْدَ سُجُودي لَكَ وَتَعْفيري بِغَيْرِ مَنٍّ مِنّي عَلَيْكَ، بَلْ لَكَ الْحَمْدُ وَالْمَنُّ وَالتَّفَضُّلُ عَليَّ ارْحَمْ اَيْ رَبِّ اَيْ رَبِّ... Ey sıkıntılı günlerimde azığım, ey zor günlerimde yaverim, ey nimetli günlerimde velinimetim ve ey arzu ve iştiyakımın son noktası olan (Rabbim)! Sensin kusurumu örten, korktuğum şeylerden beni emniyete alan, sürçmemi affeden. Benim hata ve günahımı bağışla. Allah\'ım! Senden (cehennem) ateşindeki zilletten kaynaklanan huşuya tutulmadan önce senden, imandan kaynaklanan bir huşu diliyorum. Ey yegâne, ey tek, ey noksansız ve ihtiyaçsız, ey doğurmayan ve doğma-yan, ey hiçbir dengi olmayan, ey dileyen herkese şefkat ve rahmetinden dolayı veren ve dilemeyenlere de dilemedikleri halde lütuf ve kereminden dolayı hayır veren ve daimi kereminden ihsan eden, Muhammed ve Ehlibeyt\'ine rahmet et ve beni dünya ve ahiret hayrına ulaşabileceğim geniş ve kapsamlı bir rahmete mazhar kıl. Allah\'ım! Tövbe ettiğim hâlde tekrar işlediğim günahlardan dolayı senden mağfiret diliyorum. Yine sadece senin rızan için yapmayı amaçla-dığım, fakat (heva ve hevesim yüzünden) senin rızanın dışında olan niyetleri de karıştırdığım bütün hayırlardan dolayı da senden mağfiret diliyorum. Allah\'ım! Muhammed ve Ehlibeyt\'ine rahmet et ve benim zulüm ve suçumu kendi hilim ve cömertliğinle bağışla; ey kerem sahibi; ey kendisine el açanı mahrum etmeyen, bağış ve ihsanı son bulmayan! Ey her şeyden daha yüce ve her şeyden daha yakınolan (Rabbim)! Muhammed ve Ehlibeyt\'ine rahmet et ve bana merhamet eyle; bu gece, bu gece, bu gece; şu anda, şu anda, şu anda, ey denizi Musa için yaran (Rabbim)! Allah\'ım! Kalbimi nifaktan, amelimi riya ve gösterişten, dilimi yalandan, gözümü ihanetten temizle. Şüphesiz sen gözlerin ihanetli bakışlarından ve gözlerin gizlediği şeylerden haberdarsın. Ey Rabbim! Bu, (cehennem) ateşinden sana sığınan kimsenin (perişan) hâlidir. Bu, ateşten (kurtulmak) için senden sığınak isteyen kimsenin hâlidir. Bu, ateşe karşı senden imdat isteyen kimsenin hâlidir. Bu, ateşten sana kaçan kimsenin hâlidir. Bu, suçunu yüklenip sana getiren, günahını itiraf eden ve Rabbine tövbe eden kimsenin hâlidir. Bu, fakir ve perişan kimsenin hâlidir. Bu, korkan ve sığınak isteyen kimsenin hâlidir. Bu, hüzünlü ve çilekeş birinin hâlidir. Bu, gamlı ve kederli kimsenin hâlidir. Bu, senden başka günahını bağışlayacak, güç katacak ve sıkıntısını giderecek birisini bulamayan birisinin hâlidir. Allah\'ım! Ey cömertlik sahibi, benim sana hiçbir minnetim olamaya-cağı gibi, bana hamd, minnet ve ihsan hakkın olan sana secde edip yüzümü toprağa sürmemden sonra yüzümü (cehennem) ateşiyle yakma. Bana merhamet eyle; ey Rabbim, ey Rabbim, Ey Rabbim...! Duanın \"Ya Rabbi, ya Rabi, ya Rabbi\" bölümü nefes kesilinceye kadar tekrarlanır. ضَعْفي وَقِلَّةَ حيلَتي وَرِقَّةَ جِلْدي وَتَبَدُّدَ اَوْصالي وَتَناثُرَ لَحْمي وَجِسْمي وَجَسَدي، وَوَحْدَتي وَوَحْشَتي في قَبْري، وَجَزَعي مِنْ صَغيرِ الْبَلاءِ .dir=\"RTL\"> اَسْأَلُكَ يا رَبِّ قُرَّةَ الْعَيْنِ، وَالاِغْتِباطَ يَومَ الْحَسْرَةِ وَالنَّدامَةِ، بَيِّضْ وَجْهِي يا رَبِّ يَوْمَ تَسْوَدُّ الْوُجُوهُ، آمِنّي مِنَ الْفَزَعِ الأَكْبَرِ، اَسْأَلُكَ الْبُشْرى يَوْمَ تُقَلَّبُ الْقُلُوبُ وَالاَْبْصارُ، وَالْبُشْرى عِنْدَ فِراقِ الدُّنْيا. اَلْحَمْدُ للهِ الَّذي اَرْجُوهُ عَوْناً في حَياتي، وَاُعِدُّهُ ذُخْراً لِيَوْمِ فاقَتي، اَلْحَمْدُ لله الَّذي اَدْعُوهُ وَلا اَدْعُو غَيْرَهُ وَلوْ دَعَوْتُ غَيْرَهُ لَخَيَّبَ دُعائي، اَلْحَمْدُ للهِ الَّذي اَرْجُوهُ وَلا اَرْجُو غَيْرَهُ وَلَوْ رَجَوْتُ غَيْرَهُ لأَخْلَفَ رَجائي، اَلْحَمْدُ للهِ الْمُنْعِمِ الْمُحْسِنِ الُمْجْمِلِ الْمُفْضِلِ ذِي الْجَلالِ والاِكْرامِ وَلِيُّ كُلِّ نِعْمَة، وَصاحِبُ كُلِّ حَسَنَة، وَمُنْتَهى كُلِّ رَغْبَة، وَقاضي كُلِّ حاجَة . اَللّـهُمَّ صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَارْزُقْني الْيَقينَ وُحسْنَ الظَّنِّ بِكَ، وَاَثْبِتْ رَجاءِكَ في قَلْبي، وَاقْطَعْ رَجائي عَمَّنْ سِواكَ، حَتّى لا اَرْجُوَ غَيْرَكَ وَلا اَثِقَ اِلاّ بِكَ يا لَطيفاً لِما تَشاءُ اُلطُفْ لي في جَميعِ اَحْوالي بِما تُحِبُّ وَتَرْضى. يارَبِّ اِنّي ضَعيفٌ عَلَى النّارِ فَلا تُعَذِّبْني بالنّارِ، يا رَبِّ ارْحَمْ دُعائي وَتَضرُّعي وَخَوْفي وَذُلّي وَمْسكَنَتي وَتَعْويذي وَتَلْويِذي. يا رَبِّ اِنّي ضَعيفٌ عَنْ طَلَبِ الدُّنْيا وَاَنْتَ واسِعٌ كَريمٌ. اَسْأَلُكُ يا رَبِّ بِقُوَّتِكَ عَلى ذلِكَ وَقُدْرَتِكَ عَلَيْهِ وَغِناكَ عَنْهُ وَحاجَتي اِلَيْهِ اَنْ تَرْزُقَني في عامي هذا وَشَهْري هذا وَيَوْمي هذا وَساعَتي هذِهِ رِزْقاً تُغْنيني بِهِ عَنْ تَكَلُّفِ ما في اَيْدي النّاسِ مِنْ رِزْقِكَ الْحَلالِ الطَّيِّبِ. اَيْ رَبِّ مِنْكَ اَطْلُبُ وَاِلَيْكَ اَرْغَبُ وِايّاكَ اَرْجُو وَاَنْتَ اَهْل ذلِكَ، لا اَرْجُو غَيْرَكَ وَلا اَثِقُ إلاّ بِكَ يا اَرْحَمَ الرّاحِمينَ، اَيْ رَبِّ ظَلَمْتُ نَفْسي فَاْغفِرْ لي وَارْحَمْني وَعافِني. يا سامِعَ كُلِّ صَوْتٍ، وَيا جامِعَ كُلِّ فَوْتٍ، وَيا بارِئَ النُّفُوسِ بَعْدَ الْمَوْتِ، يا مَنْ لا تَغْشاهُ الظُّلُماتُ، وَلا تَشْتَبِهُ عَلَيْهِ الأَصْواتُ، وَلا يَشْغَلُهُ شَيءٌ عَنْ شَيءٍ، اَعْطِ مُحَمَّداً صَلَّى اللهُ عَلَيْهِ وآلِهِ اَفْضَلَ ما سَأَلَكَ وَاَفْضَلَ ما سُئِلْتَ لَهُ، وَاَفْضَلَ ما اَنْتَ مَسْؤُولٌ لَهُ اِلى يَوْمِ الْقِيامَةِ، وَهَبْ لِيَالْعافِيَةَ حَتّى تُهَنِّئَني الْمَعيشَةَ، وَاخْتِمْ لي بِخَيْرٍ حَتّى لا تَضُرَّنيِ الذُّنُوبُ. اَللّـهُمَّ رَضِّني بِما قَسَمْتَ لي حَتّى لا اَسْأَلَ اَحَداً شَيْئاً، اَللّـهُمَّ صَلّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَافْتَحْ لي خَزائِنَ رَحْمَتِكَ، وَارْحَمْني رَحْمَةً لا تُعَذِّبُني بَعْدَها اَبَداً فِي الدُّنْيا وَالآخِرَةِ، وَارْزُقْني مِنْ فَضْلِكَ الْواسِعِ رِزْقاً حَلالاً طَيِّباً لا تُفْقِرُني اِلى اَحَدٍ بَعْدَهُ سِواكَ، تَزيدُني بِذلِكَ شُكْراً وَاِلَيْكَ فاقَةً وَفَقْراً، وَبِكَ عَمَّنْ سِواكَ غِناً وَتَعفُّفاً. يا مُحْسِنُ يا مُجْمِلُ، يا مُنْعِمُ يا مُفْضِلُ، يا مَليكُ يا مُقْتَدِرُ صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَاكْفِني الْمُهِمَّ كُلَّهُ، وَاقْضِ لي بِالْحُسْنى، وَبارِكْ لي في جَميعِ اُمُوري، وَاقْضِ لي جَميعَ حَوائِجي. اَللّـهُمَّ يَسِّرْ لي ما اَخافُ تَعْسيرَهُ، فَاِنَّ تَيْسيرَ ما اَخافُ تَعْسيرَهُ عَلَيْكَ سَهْلٌ يَسيرٌ، وَسَهِّلْ لي ما اَخافُ حُزونَتَهُ، وَنَفِّسْ عَنّي ما اَخافُ ضَيقَهُ، وَكُفَّ عَنّي ما اَخافُ هَمَّهُ، وَاصْرِفْ عَنّي ما اَخافُ بَلِيَّتَهُ، يا اَرْحَمَ الرَّاحِمينَ. اَللّـهُمَّامْلـ قَلْبي حُبّاً لَكَ، وخَشْيَةً مِنْكَ، وَتَصْديقاً لَكَ، وَإيماناً بِكَ، وفَرَقاً مِنْكَ، وَشَوْقاً اِلَيْكَ يا ذَا الْجَلالِ وَالإكْرامِ. اَللّـهُمَّ اِنَّ لَكَ حُقُوقاً فَتَصَدَّقْ بِها عَلَيَّ، وَلِلنّاسِ قِبَلي تَبِعاتٌ فَتَحمَّلْها عَنّي، وَقَدْ اَوْجَبْتَ لِكُلِّ ضَيْفٍ قِرىً، وَاَنَا ضَيْفُكَ، فَاْجعَلْ قِرايَ اللَّيْلَةَ الْجَنَّةَ، يا وَهّابَ الْجَنَّةِ يا وَهّابَ الْمَغْفِرَةِ، وَلا حَوْلَ وَلا قُوَّةَ إلاّ بِكَ . Zayıflığıma, çaresizliğime, derimin inceliğine, eklemlerimin ayrılı-şına, etimin dökülüşüne, cismime, cesedime, yalnızlığıma, kabirdeki vahşetime ve küçük belâlara (dahi) tahammülsüzlüğüme merhamet eyle. Ey Rabbim! Senden, teessüf ve pişmanlık günü (olan kıyamette) bana göz aydınlığı ve gıpta edilecek bir hâl nasip etmeni diliyorum. Ey Rabbim! Yüzlerin karardığı günde benim yüzümü beyazlaştır ve mahşerin büyük dehşetinden beni emniyete al. (Allah\'ım!) Kalpler ve gözler altüst olduğu vakit ve dünyadan ayrılma zamanım geldiğinde senden (rahmet ve mağfiret) müjdesi diliyorum. Hamd, hayatımda yardımını umduğum ve yoksulluk günümde kendime birikim olarak gördüğüm Allah\'a mahsustur. Hamd; başkasına değil, sadece kendisine dua ettiğim Allah\'a mahsustur. Eğer O\'ndan başkasına dua etseydim, dileğimden yoksun bırakırdı beni. Hamd, ancak kendisine umutbağladığım Allah\'a mahsustur. Eğer umudumu ondan başkasına bağlasaydım beni umutsuz kılardı. Hamd, nimet veren, iyilik eden, güzel davranan, fazl ve ihsan sahibi, celal ve kerem sahibi, her nimetin velisi, her iyiliğin sahibi, her rağbet ve iştiyakın doruk noktası ve her haceti yerine getiren Allah\'a mahsustur. Allah\'ım! Muhammed ve Ehlibeyt\'ine rahmet et; bana yakin ve sana karşı iyi zanda bulunmayı nasip et. (Rahmetine) olan umudumu kalbimde sabitleştir. Başkasına umut bağlamamam ve güvenmemem için senden başkasından umudumu kes. Ey istediğine lütufla davranan (Allah)! Bütün hallerimde sevdiğin ve razı olduğun şekilde bana da lütufla davran. Ey Rabbim! Ben (cehennem) ateşine karşı zayıfım; beni ateşle azaplandırma. Ey Rabbim! Duama, yakarışıma, korku, zillet ve meskene-time, sığınak ve imdat isteyişime acı. Ey Rabbim! Ben dünyanın talebin-den aciz ve zayıfım, sen ise (lütfu) geniş ve kerem sahibisin. Ey Rabbim! Buna olan güç ve kuvvetin hakkına, buna sen değil ben muhtaç olduğum için, senden bu yılımda, bu ayımda, bu günüm ve bu saatimde bana, halkın elindeki şeylere muhtaç olma yükünden beni kurtaracak helâl ve temiz rızk ihsan etmeni diliyorum. Ey Rabbim! Senden niyaz ediyorum; iştiyakım ve umudum sanadır; sen ise buna layıksın; ey merhametlilerin en merhametlisi! Senden başkasına umut bağlayamam ve senden başkasına güvenemem. Ey Rabbim! Nefsime zulmettim, bağışla beni, bana merhamet et ve bana afiyet ver. Ey her sesi işiten, ey her elden gideni toplayan, ey canları ölümden sonra yaratan, ey zulmetlere bürünmeyen, seslerin (teşhisinde) hata yapmayan ve hiçbir şey kendisini meşgul edip başka bir şeyden alı koymayan (Allah)! Muhammed\'e (Allah\'ın salâtve selâmı onun ve Ehli-beyt\'inin üzerine olsun) kendisinin istediği ve onun için senden başka-larının istediği veya Kıyamet gününe kadar isteyecekleri, en faziletli şeyleri ihsan eyle. Bana da sıhhat ve afiyet vererek hayatı bana hoş ve tatlı kıl. Günahların bana zarar vermemesi için sonumu hayırla bitir. Allah\'ım! Kimseden bir şey istememem için bana kısmet ettiğin şeylere beni razı kıl. Allah\'ım! Muhammed ve Ehlibeyt\'ine rahmet et ve rahmet hazine-lerini benim yüzüme aç. Bana, dünya ve ahirette, beni hiçbir zaman azap etmemene sebep olacak şekilde merhamet et. Bana geniş fazl ve kereminden, kendin dışında hiç kimseye beni muhtaç kılmayacak helâl ve temiz rızk nasip et. Bu vesileyle şükrümü, sana olan ihtiyaç ve fakirliğimi artır, kendi vasıtanla beni başkalarından ihtiyaçsız kılıp bana iffet nasip eyle. Ey ihsan eden, ey iyi davranan, ey nimet veren, ey fazl ve kerem sahibi, ey hâkimiyet sahibi ve ey muktedir! Muhammed ve Ehlibeyt\'ine rahmet et ve önemli sorunlarımın hepsinin halli için bana yeterli ol; sonumu hayırla bitir; bütün işlerimde bana bereket ver ve bütün hacet-lerimi gider. Allah\'ım! Zorluğundan korktuğum şeyi bana kolaylaştır. Zira zorluğundan korktuğum şeyi kolaylaştırmak, şüphesiz senin için kolay ve basittir. Yine çözümsüzlüğünden korktuğum şeyi bana kolaylaştır. Darlı-ğından korktuğum şeyi bana kolaylaştır. Darlığından korktuğum şeyi bana genişlet. Sıkıntısından korktuğum şeyin bana ulaşmasını engelle ve belâsından korktuğum şeyi benden uzaklaştır; ey merhametlilerin en merhametlisi! Allah\'ım! Kalbimi kendine sevgi, sana karşı olan korku, sana olan tasdik ve iman, sana karşıçekingenlik ve sana şevk ve iştiyakla doldur; ey yücelik ve cömertlik sahibi! Allah\'ım! Üzerimde birçok hakkın vardır senin, onları bana bağışla. İnsanlara karşı da yaptığım birçok haksızlıklar vardır, onları da benden taraf telafi eyle. Sen her misafiri ağırlamayı farz kıldın; (ya Rabbi!) ben de senin bir misafirinim. Beni de bu gece cennetinle ağırla. Ey (minnetsiz) cennet bağışlayan, ey mağfiret ihsan eden (Allah)! Sana dayanmayan hiçbir güç ve kuvvet yoktur.\" 6- \"el-İkbal\" kitabında rivayet edilen ve sahur vaktinin en kısa duası sayılan şu duayı okumak: يا مَفْزَعي عِنْدَ كُرْبَتي، وَيا غَوْثي عِنْدَ شِدَّتي، اِلَيْكَ فَزِعْتُ، وَبِكَ اسْتَغَثْتُ، وَبِكَ لُذْتُ لا اَلُوذُ بِسِواكَ وَلا اَطْلُبُ الْفَرَجَ إلاّ مِنْكَ، فَاَغِثْني وَفَرِّجْ عَنّي، يا مَنْ يَقْبَلُ الْيَسيرَ، وَيَعْفُو عَنِ الْكَثيرِ، اِقْبَلْ مِنِّي الْيَسيرَ وَاعْفُ عَنِّي الْكَثيرَ، اِنَّكَ اَنْتَ الْغَفُورُ الرَّحيمُ. اَللّـهُمَّ اِنّي اَسْأَلُكَ إيماناً تُباشِرُ بِهِ قَلْبي، وَيَقيناً حَتّى اَعْلَمَ اَنَّهُ لَنْ يُصيبَني إلاّ ما كَتَبْتَ لي، وَرَضِّني مِنَ الْعَيْشِ بِما قَسَمْتَ لي يا اَرْحَمَ الرّاحِمينَ. يا عُدَّتي في كُرْبَتي، وَيا صاحِبي في شِدَّتي، وَيا وَليّي في نِعْمَتي، وَيا غايَتي في رَغْبَتي، اَنْتَ السّاتِرُ عَوْرَتي، وَالآمِنُرَوْعَتي، وَالْمُقيلُ عَثْرَتي، فَاغْفِرْ لي خَطيئَتي يا اَرْحَمَ الرّاحِمينَ. Ey belâ ve sıkıntı zamanında sığınağım ve ey zorluk zamanında imdadım! Sana yalvarıp yakarıyorum; senden imdat diliyor ve sana sığı-nıyorum, başkasına değil. (Sıkıntı ve zorluklardan) çıkışı, ancak senden diliyorum. O hâlde imdadıma yetiş ve beni sıkıntılardan kurtar. Ey az (ameli) kabul edip çok (günahı) affeden! Benim az (amelimi) kabul et ve çok (günahımı) bağışla; şüphesiz sen bağışlayan ve merhametlisin. Allah\'ım! Senden kalbimle bütünleşen bir iman diliyorum ve ancak bana yazdığın şeylerin bana ulaşacağına kanaat getirebileceğim bir ya-kin istiyorum. Ey merhametlilerin en merhametlisi! Hayatımda bana kısmet ettiğin şeylere beni razı kıl. Ey sıkıntılı anımda birikimim, ey zorluk zamanımda yaverim; ey nimetli günümde velinimetim ve ey rağbet ve iştiyakımın doruk noktası olan (Rabbim)! Sensin kusurumu örtecek, korkumu emniyete çevirecek ve sürçmemi affedecek olan; o hâlde benim hatamı bağışla, ey merha-metlilerin en merhametlisi!\" 7- Yine \"el-İkbal\" kitabında nakledilen şu tesbih ve zikirleri oku-mak: سُبْحـانَ مَنْ يَعْلَمُ جَوارِحَ الْقُلُوبِ، سُبْحـانَ مَنْ يُحْصي عَدَدَ الذُّنُوبِ، سُبْحـانَ مَنْ لا يَخْفى عَلَيْهِ خافِيَةٌ فِي السَّماواتِ وَالأَرَضينَ، سُبْحـانَ الرَّبِّ الْوَدُودِ، سُبْحـانَ الْفَرْدِ الْوِتْرِ، سُبْحـانَ الْعَظيمِ الأَعْظَمِ، سُبْحـانَ مَنْ لا يَعْتَدي عَلى اَهْلِمَمْلَكَتِهِ، سُبْحـانَ مَنْ لا يُؤاخِذُ اَهْلَ الأَرْضِ بِأَلْوانِ الْعَذابِ، سُبْحـانَ الْحَنّانِ الْمَنّانِ، سُبْحـانَ الرَّؤُوفِ الرَّحيمِ، سُبْحـانَ الْجَبّارِ الْجَوادِ، سُبْحـانَ الْكَريمِ الْحَليمِ، سُبْحـانَ الْبَصيرِ الْعَليمِ، سُبْحـانَ الْبَصيرِ الْواسِعِ، سُبْحـانَ اللهِ عَلى اِقْبالِ النَّهارِ، سُبْحـانَ اللهِ عَلى اِدْبارِ النَّهارِ، سُبْحـانَ اللهِ عَلى اِدْبارِ اللَّيْلِ واِقْبالِ النَّهارِ، وَلَهُ الْحَمْدُ وَالَْمَجْدُ وَالْعَظَمةُ وَالْكِبرِياءُ مَعَ كُلِّ نَفَسٍ، وَكُلِّ طَرْفَةِ عَيْنٍ، وَكُلِّ لَْمحَةٍ سَبَقَ في عِلْمِهِ سُبْحانَكَ، مِلأَ ما اَحْصى كِتابُكَ، سُبْحانَكَ زِنَةَ عَرْشِكَ، سُبْحانَكَ سُبْحانَكَ سُبْحانَكَ. Münezzehtir kalplerdeki teessürleri bilen. Münezzehtir günahların sayısından haberdar olan. Münezzehtir göklerde ve yerlerde hiçbir sır kendisine gizli olmayan. Münezzehtir şefkatli Rab. Münezzehtir tek ve eşsiz (Allah). Münezzehtir büyük ve en yüce olan (Allah). Münezzehtir kendi memleketinin ehline (yaratıklarına) zulmetmeyen (Allah). Münezzehtir yer ehlini çeşitli azaplarla cezalandırmayan (Allah). Münez-zehtir çok şefkatli ve çok ihsan sahibi olan (Allah). Münezzehtir şefkatli ve Rahim (Allah). Münezzehtir Cabbar, cömert, kerem ve hilim sahibi (Allah). Münezzehtir gören ve bilen (Allah). Münezzehtir geniş basiret sahibi olan (Allah).Münezzehtir gündüzü getirmede; münezzehtir gün-düzü götürmede; Münezzehtir geceyi götürüp gündüzü getirmede. Allah\'ı tenzih eder, överim. Hamd, yücelik, azamet ve kibriya O\'na mahsustur. O, her nefes alma, göz kırpma ve ilminde geçen her işaretle birliktedir. (İlim) kitabını dolduracak kadar münezzehsin; Arş\'ının ağırlığınca mü-nezzehsin. Münezzehsin sen, münezzehsin sen, münezzehsin sen. Orucun Niyeti Oruç niyetini ulemanın da zikrettiği gibi, sahur yemeğinin ardın-dan yapmak iyidir. Fakat gecenin hangi diliminde niyet edilirse, caiz ve doğrudur. Niyyet etmede, insanın yarını Allah rızası için oruç tutacağını bil-mesi ve farkında olması yeterlidir. Seher vakitlerinde gece namazını ve teheccüdü, mümkün mertebe kaçırmamak gerekir. 4- Ramazan Ayının Gündüzlerine Ait Ameller 1- Merhum Şeyh Tusî\'nin de rivayet ettiği şu duayı her gün oku-mak: اَللّـهُمَّ هذا شَهْرُ رَمَضانَ الَّذي اَنْزَلْتَ فيهِ الْقُرآنَ هُدىً لِلنَّاسِ وَبَيِّناتٍ مِنَ الْهُدى وَالْفْرقانِ، وهذا شَهْرُ الصِّيامِ، وَهذا شَهْرُ الْقِيامِ، وَهذا شَهْرُ الاِنابَةِ، وَهذا شَهْرُ التَّوْبَةِ، وَهذا شَهْرُ الْمَغْفِرَةِ وَالرَّحْمَةِ، وَهذا شَهْرُ الْعِتْقِ مِنَ النّارِ وَالْفَوْزِ بِالْجَنَّةِ، وَهذا شَهْرٌ فيهِ لَيْلَةُ الْقَدْرِ الَّتي هِيَ خَيْرٌ مِنْ اَلْفِ شَهْرٍ. اَللّـهُمَّ فَصَلِّ عَلىمُحَمَّدٍ وآلِ مُحَمَّدٍ، وَاَعِّني عَلى صِيامِهِ وَقِيامِهِ، وَسلِّمْهُ لي وَسَلِّمْني فيهِ، وَاَعِنّي عَلَيْهِ بِاَفْضَلِ عَوْنِكَ، وَوَفِّقْني فيهِ لِطاعَتِكَ وَطاعَةِ رَسُولِكَ واَوْليائِكَ صَلَّى اللهُ عَلَيْهِمْ، وَفَرِّغْني فيهِ لِعِبادَتِكَ وَدُعائِكَ وَتِلاوَةِ كِتابِكَ، وَاَعْظِمْ لي فيهِ الْبَرَكَةَ، وَاَحْسِنْ لي فيهِ الْعافِيَةَ، وَاَصِحَّ فيهِ بَدَني، وَاَوْسِعْ لي فيهِ رِزْقي، وَاكْفِني فيهِ ما أهَمَّي وَاسْتَجِبْ فيهِ دُعائي، وَبَلِّغْني رَجائي. اَللّـهُمَّ صَلّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، واَذْهِبْ عَنّي فيهِ النُّعاسَ وَالْكَسَلَ وَالسَّامَةَ وَالْفَتْرَةَ وَالْقَسْوَةَ وَالْغَفْلَةَ وَالْغِرَّةَ، وَجَنِّبْني فيهِ الْعِلَلَ وَالاَسْقامَ وَالْهُمُومَ وَالاَحْزانَ وَالاَعْراضَ وَالاَمْراضَ وَالْخَطايا وَالذُّنُوبَ، وَاصْرِفْ عَنّي فيهِ السُّوءَ وَالْفَحشاءَ وَالْجَهْدَ وَالْبَلاء وَالتَّعَبَ وَالْعِناءَ اِنَّكَ سَميعُ الدُّعاءِ. اَللّـهُمَّ صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَاَعِذْني فيهِ مِنَ الشَّيْطانِ الرَّجيمِ وَهَمْزِهِ وَلَمْزِهِ وَنُفْثِهِ وَنُفْخِهِ وَوَسْوَسَتِهِ وَتَثْبيطِهِ وَبَطْشِه وَكَيْدِهِوَمَكْرِهِ وَحبائِلِهِ وَخُدَعِهِ وَاَمانِيِّهِ وَغُرُورِهِ وَفِتْنَتِهِ وَشَرَكِهِ وَاَحْزَابِهِ وَاَتْباعِهِ واَشْياعِهِ وَاَوْلِيائِهِ وَشُرَكائِهِ وَجَميعِ مَكائِدِهِ. اَللّـهُمَّ صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَارْزُقْنا قِيامَهُ وَصِيامَهُ وَبُلُوغَ الاَمَلِ فيهِ وَفي قِيامِهِ، وَاسْتِكْمالَ ما يُرْضيكَ عَنّي صَبْراً وَاْحتِساباً وَإيماناً وَيَقيناً، ثُمَّ تَقَبَّلْ ذلِكَ مِنّي بِالاَضْعافِ الْكَثيرَةِ، والاَجْرِ الْعَظيمِ يا رَبَّ الْعالَمينَ. اَللّـهُمَّ صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَارْزُقْني الْحَجَّ وَالْعُمْرَةَ والجِدَّ وَالاجْتِهادَ وَالْقُوَّةَ والنَّشاطَ والاِنابَةَ والتَّوْبَةَ ولِلتوفيْق والْقُرْبَةَ والْخَيْرَ الْمَقْبُولَ وَالرَّغْبَةَ والرَّهْبَةَ وَالتَّضَرُّعَ والْخُشُوعَ وَالرِّقَّةَ، والنِّيَّةَ الصّادِقَهَ، وَصِدْقَ اللِّسانِ، وَالْوَجَلَ مِنْكَ، وَالرَّجاءَ لَكَ، وَالتَّوَكُّلَ عَلَيْكَ، وَالثِّقَةَ بِكَ، وَالْوَرَعَ عَنْ مَحارِمِكَ، مَعَ صالِحِ الْقَوْلِ، وَمَقْبُولِ السَّعْي، وَمَرْفُوعِ الْعَمَلِ، وَمُسْتَجابِ الدَّعْوَةِ، وَلا تَحُلْ بَيْني وَبَيْنَ شيء مِنْ ذلِكَ بَعَرَضٍ وَلا مَرَضٍ وَلاهَمٍّ وَلا غَمٍّ وَلا سُقْم وَلا غَفْلَةٍ وَلا نِسْيانٍ، بَلْ بِالتَّعاهُدِ والتَّحَفُّظِ لَكَ وَفيكَ، وَالرِّعايَةِ لِحَقِّكَ، وَالْوَفاءِ بَعَهْدِكَ وَوَعْدِكَ بِرَحْمَتِكَ يا اَرْحَمَ الرّاحِمينَ. اَللّـهُمَّ صَلّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَاقْسِمْ لي فيهِ اَفْضَلَ ما تَقْسِمُهُ لِعبادِكَ الصّالِحينَ، وَاَعْطِني فيهِ اَفْضَلَ ما تُعْطي اَوْلِياءَكَ الْمُقَرَّبينَ، مِنَ الرَّحْمَةِ وَالْمَغْفِرَةِ والتَّحَنُّنِ وَالاِجابَةِ وَالْعَفْوِ وَالْمَغْفِرَةِ الدّائِمَةِ، وَالْعافِيَةِ وَالْمُعافاةِ، وَالْعِتْقِ مِنَ النّارِ، وَالْفَوْزِ بِالْجَنَّةِ، وَخَيْرِ الدُّنْيا وَالآخِرَةِ. اَللّـهُمَّ صَلّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَاجْعَلْ دُعائي فيهِ اِلَيْكَ واصِلاً، وَرَحْمَتَكَ وَخَيْرَكَ اِلَيَّ فيه نازِلاً، وَعَمَلي فيهِ مَقْبُولاً، وَسَعْيي فيهِ مَشْكُوراً، وَذَنْبي فيهِ مَغْفُوراً، حَتّى يَكُونَ نَصيبي فيهِ الاَكْثَرَ، وَحَظّي فيهِ الاَوْفَرَ. اَللّـهُمَّ صَلّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَوَفِّقْني فيهِ لِلَيْلَةِ الْقَدْرِ عَلى اَفْضَلِ حالٍ تُحِبُّ اَنْ يَكُونَ عَلَيْها اَحَدٌ مِنْ اَوْلِيائِكَ، وَاَرْضاها لَكَ،ثُمَّ اجْعَلْها لي خَيْراً مِنْ اَلْفِ شَهْرٍ، وَارْزُقْني فيها اَفْضَلَ ما رَزَقْتَ اَحَداً مِمَّنْ بَلَّغْتَهُ اِيّاها وَاَكْرَمْتَهُ بِها، وَاْجعَلْني فيها مِنْ عُتَقائِكَ مِنْ جَهَنَّمَ، وطُلَقائِكَ مِنَ النّارِ، وَسُعَداءِ خَلْقِكَ بِمَغْفِرَتِكَ وَرِضْوانِكَ يا اَرْحَمَ الرّاحِمينَ. اَللّـهُمَّ صَلّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَارْزُقْنا في شَهْرِنا هذَا الْجِدَّ وَالاجْتِهادَ، والْقُوَّةَ وَالنَّشاطَ، وَما تُحِبُّ وَتَرْضى. اَللّـهُمَّ رَبَّ الْفَجْرِ وَلَيالٍ عَشْر، وَالشَّفْعِ وَالْوَتْرِ، وَربَّ شَهْرِ رَمَضانَ، وَما اَنْزَلْتَ فيهِ مِنَ الْقُرآنِ، وَرَبَّ جَبْرَئيلَ وَميكائيلَ واِسْرافيلَ وَعِزْرائيلَ وَجَميعِ الْمَلائِكَةِ الْمُقَرَّبينَ، وَربَّ اِبْراهيمَ وَاِسْماعيلَ وَاِسْحـاقَ وَيَعْقُوبَ، وَربَّ مُوسى وَعيسى وَجميعِ النَّبِيّينَ وَالْمُرْسَلينَ، وَربَّ مُحَمَّدٍ خاتَمِ النَّبِيِّينَ صَلَواتُكَ عَلَيْهِ وَعَلَيْهِمْ اَجْمَعينَ، وَاَسْأَلُكَ بِحَقِّكَ عَلَيْهِمْ وَبِحَقِّهِمْ عَلَيْكَ، وَبِحَقِّكَ الْعَظيمِ لَمّا صَلَّيْتَ عَلَيْهِ وَآلِهِ وَعَلَيْهِمْ اَجْمَعينَ، وَنَظَرْتَ اِلَيَّ نَظْرَةً رَحيمَةً تَرْضى بِها عَنّيرِضىً لا سَخَطَ عَلَيَّ بَعْدَهُ اَبَداً، وَاَعْطَيْتَني جَميعَ سُؤْلي وَرَغْبَتي وَاُمْنِيَّتي وَاِرادَتي، وَصَرَفْتَ عَنّي ما اَكْرَهُ وَاَحْذَرُ وَاَخافُ عَلى نَفْسي وَما لا اَخافُ، وَعَنْ اَهْلي وَمالي وَاِخْواني وَذُرِّيَّتي. اَللّـهُمَّ اِلَيْكَ فَرَرْنا مِنْ ذُنُوبِنا فَـاوِنا تائِبينَ وَتُبْ عَلَيْنا مُسْتَغْفِرينَ، وَاغْفِرْ لَنا مُتَعوِّذينَ، وَاَعِذْنا مُسْتَجيرينَ، وَاَجِرْنا مُسْتَسْلِمينَ، وَلا تَخْذُلْنا راهِبينَ، وآمِنّا راغِبينَ، وَشَفِّعْنا سائِلينَ، وَاَعْطِنا اِنَّكَ سَميعُ الدُّعاءِ قَريبٌ مُجيبٌ. اَللّـهُمَّ اَنْتَ رَبِّي وَاَنَا عَبْدُكَ وَاَحَقُّ منْ سَأَلَ الْعَبْدُ رَبَّهُ وَلَمْ يَسْأَلِ الْعْبادُ مِثْلَكَ كَرَماً وَجُوداً، يا مَوْضِعَ شَكْوىَ السّائِلينَ، وَيا مُنْتَهى حاجَةِ الرّاغِبينَ، وَيا غِياثَ الْمُسْتَغيثينَ، وَيا مُجيبَ دَعْوَةِ الْمُضْطَرِّينَ، وَيا مَلْجَاَ الْهارِبينَ، وَيا صَريخَ الْمُسْتَصْرِخينَ، وَيا رَبَّ الْمُسْتَضْعَفينَ، وَيا كاشِفَ كَرْبِ الْمَكْرُوبينَ، وَيا فارِجَ هَمِّ الْمَهْمُومينَ، وَيا كاشِفَ الْكَرْبِ الْعَظيمِ. يا اَللهُ يا رَحْمنُ يا رَحيمُ يا اَرْحَمَ الرّاحِمينَ (وَيااَللهُ المَكْنُونُ مِنْ كُلِّ عَيْنٍ، الْمُرْتَدي بِالْكِبْرِياءِ) صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَاغْفِرْ لي ذُنُوبي وَعُيُوبي وَاِساءَتي وَظُلْمي وَجُرْمي وَاِسْرافي عَلى نَفْسي، وَارْزُقْني مِنْ فَضْلِكَ وَرَحْمَتِكَ فَاِنَّهُ لا يَمْلِكُها غَيْرُكَ، وَاعْفُ عَنّي وَاغْفِرْ لي كُلَّ ما سَلَفَ مِنْ ذُنُوبي، وَاعْصِمْني فيـما بَقِيَ مِنْ عُمْري، وَاسْتُرْ عَلَيَّ وَعَلى والِديَّ وَوَلَدي وَقرابَتي وَاَهْلِ حُزانَتي وَمَنْ كانَ مِنّي بِسَبيْل مِنَ الْمُؤْمِنينَ وَالْمُؤْمِناتِ في الدُّنْيا وَالآخِرَةِ فَاِنَّ ذلِكَ كُلَّهُ بِيَدِكَ وَاَنْتَ واسِعُ الْمَغْفِرَةِ، فَلا تُخَيِّبْني يا سَيِّدي، وَلا تَرُدَّ دُعائي وَلا يَدي اِلى نَحْري حَتّى تَفْعَلَ ذلِكَ بي، وَتَسْتَجيبَ لي جَميعَ ما سَأَلْتُكَ، وَتَزيدَني مِنْ فَضْلِكَ فَاِنَّكَ عَلى كُلِّ شَيءٍ قَديرٌ، وَنَحْنُ اِلَيْكَ راغِبُونَ. اَللّـهُمَّ لَكَ الاَسْماءُ الْحُسْنى، وَالاَمْثالُ الْعُلْيا، وَالْكِبْرِياءُ وَالآلاءُ، اَسْأَلُكَ بِاسْمِكَ بِسْمِ الله الرَّحْمـنِ الرَّحيمِ اِنْ كُنْتَ قَضَيْتَ في هذِهِ اللَّيْلَةِ تَنَزُّلَ الْمَلائِكَةِ وَالرُّوحِ فيها اَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ،وَاَنْ تَجْعَلَ اسْمي فِي السُّعَداءِ، وَرُوحي مَعَ الشُّهَداءِ، وَاِحْساني في عِلِّيّينَ، وَاِساءَتي مَغْفُورَةً وَاَنْ تَهَبَ لي يَقيناً تُباشِرُ بِهِ قَلْبي، وَاِيماناً لا يَشُوبُهُ شَكٌّ، وَرِضىً بِما قَسَمْتَ لي، وَآتِني في الدُّنْيا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِني عَذابَ النّارِ، وَاِنْ لَمْ تَكُنْ قَضَيْتَ في هذِهِ اللَّيْلَةِ تَنَزُّلَ الْمَلاَئِكَةُ وَالرُّوحُ فيها فَاَخِّرْني اِلى ذلِكَ، وَارْزُقْني فيها ذِكْرَكَ وَشُكْرَكَ وَطاعَتَكَ وَحُسْنَ عِبادَتِكَ وصَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ بِاَفْضَلِ صَلَواتِكَ يا اَرْحَمَ الرّاحِمينَ. يا اَحَدُ يا صَمَدُ، يا رَبَّ مُحَمَّدٍ، اغْضَبِ الْيَوْمَ لُِمحَمَّدٍ وَلاَِبْرارِ عِتْرَتِهِ واقْتُلْ اَعْداءَهُمْ بَدَداً، وَاَحْصِهِمْ عَدَداً، وَلا تَدَعْ عَلى ظَهْرِ الاَرْضِ مِنْهُمْ اَحَداً، وَلا تَغْفِرْ لَهُمْ اَبَداً، يا حَسَنَ الصُّحْبَةِ يا خَليفَةَ النَّبِيّينَ اَنْتَ اَرْحَمُ الرّاحِمينَ الْبَديءُ الْبَديعُ الَّذي لَيْسَ كَمِثْلِكَ شَيءٌ، وَالدّائِمُ غَيْرُ الْغافِلِ، وَالْحَيُّ الَّذي لا يَمُوتُ، اَنْتَ كُلَّ يَوْم في شَأن، اَنْتَ خَليفَةُ مُحَمَّدٍ، وَناصِرُ مُحَمَّدٍ، وَمُفَضِّلُمُحَمَّدٍ، اَسْأَلُكَ اَنْ تَنْصُرَ وَصِيَّ مُحَمَّدٍ، وَخَليفَةَ مُحَمَّدٍ، وَالْقائِمَ بِالْقِسْطِ مِنْ أَوْصِياءِ مُحَمَّدٍ صَلَواتُكَ عَلَيْهِ وَعَلَيْهِمْ، اِعْطِفْ عَلَيْهِمْ نَصْرَكَ يا لا اِلـٰهَ إلاّ اَنْتَ، بِحَقِّ لا اِلـٰهَ إلاّ اَنْتَ، صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَاجْعَلْني مَعَهُمْ في الدُّنْيا وَالآخِرَةِ، وَاجْعَلْ عاقِبَةَ اَمْري اِلى غُفْرانِكَ وَرَحْمَتِكَ يا اَرْحَمَ الرّاحِمينَ، وَكَذلِكَ نَسَبْتَ نَفْسَكَ يا سَيِّدي بِاللَّطيفِ، بَلى اِنَّكَ لَطيفٌ، فَصَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَالْطُفْ بي لِما تَشاءُ. اَللّـهُمَّ صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَارْزُقْنِى الْحَجَّ وَالْعُمْرَةَ في عامِنا هذا، وَتَطَوَّلْ عَلَيَّ بِجَميعِ حَوائِجي لِلآخِرَةِ وَالدُّنْيا. Allah\'ım! İşte bu, insanları hidayet etmek, hidayet delillerini açık-lamak ve hakkı batıldan ayırmak için Kur\'ân\'ı indirdiğin ramazan ayıdır. Bu, oruç ayıdır; bu, (ibadet ve itaat için) kıyam ayıdır; bu, dönüş ve tövbe ayıdır; bu, mağfiret ve rahmet ayıdır; bu, (cehennem) ateşinden kurtulma ve cenneti kazanma ayıdır; bu, bin aydan üstün olan Kadir gecesinin bulunduğu aydır. Allah\'ım! Muhammed ve Ehlibeyt\'ine rahmet et ve bu ayın orucunu tutmak ve ibadetine kalkmak için bana yardımcı ol. Bu ayı benim için,beni de bu ayda selamet kıl ve onun (hakkını eda etmek) için bana en iyi yardımını lütfeyle. Bu ayda sana, Resul\'üne ve velilerine (Allah\'ın salâtı onların üzerine olsun) itaat etmeye beni muvaffak kıl. Bu ayda zamanımı, sana ibadet ve dua etmeğe ve Kitab\'ını (Kur\'ân\'ı) okumaya ayırmamı sağla. Bu ayda bana büyük bereket, iyi afiyet, sıhhatli beden ve geniş rızk nasip eyle. Önemli sorunlarımda bana yeterli ol; duamı kabul buyur ve arzuma ulaştır beni. Allah\'ım! Muhammed ve Ehlibeyt\'ine rahmet et ve bu ayda, hâlsizliği, tembelliği, gevşekliği, durgunluğu, kalp katılığını, gaflet ve gururu benden gider. Hastalıklardan, rahatsızlıklardan, sıkıntı ve hüzünlerden, kötü olaylardan, dertlerden, hatalar ve günahlardan beni uzaklaştır. Kötülük, çirkeflik, meşakkatli ve tahammülü zor işlerden, bela ve eziyetten beni alıkoy. Şüphesiz sen duayı işiten (kabul eden)sin. Allah\'ım! Muhammed ve Ehlibeyt\'ine rahmet et ve bu ayda beni kovulmuş Şeytan\'ın şerrinden, onun arkadan ve karşıdan kınama ve çekiştirmesinden, kötü telkin ve vesvesesinden, (hayırlara karşı) gevşet-mesinden, hile, aldatma ve tuzaklarından, entrikaları, yalan vaatleri, al-datmaları ve fitnesinden, işbirlikçileri, hizipleri, tabileri, takipçileri, dostları ve ortaklarından ve bütün hilelerinden beni koru. Allah\'ım! Muhammed ve Ehlibeyt\'ine rahmet et; bu ayın ibadetine ve orucunu tutmaya bizleri muvaffak kıl; bu ayda arzumuza ulaştır bizi. Bu ayda (itaatin için) harekete geçmeği ve seni razı edecek şeyleri sabır, ihlâs, iman ve yakin içinde, en mükemmel şekliyle yerine getirmeyi bizlere nasip eyle ve bütün bunları kat kat değerlendirerek büyük bir sevap vekarşılıkla kabul buyur, ey âlemlerin Rabbi! Allah\'ım! Muhammed ve Ehlibeyt\'ine rahmet et; bana hac ve umre, (itaatin için) çalışma azmi, kuvvet, gayret, şevk, dönüş, tövbe, yakınlaşma, kabul olmuş hayır, (sevabına) rağbet, (azabına) karşı korku, yakarış ve huşu hâli, yumuşak kalp, doğru niyet, doğru dil nasip et bana. Salih söz, kabul olmuş çaba, dergâhına yücelen amel ve kabul olmuş duayla birlikte senden korkmaya, sana umut bağlamaya, sana tevekkül etmeye, sana güvenmeye, haramlarından çekinmeye beni muvaffak kıl ve herhangi bir olay, hastalık, sıkıntı, keder, rahatsızlık, gaflet ve unutkanlıkla bunlara ulaşmamı engelleme; aksine sana karşı ve senin rızan için sorumlu ve dikkatli davranarak, hakkına riayet etmek, ahdine ve vaadine sadık kalmakla bunlara ulaşmamı sağla, rahmetinle ey merhametlilerin en merhametlisi. Allah\'ım! Muhammed ve Ehlibeyt\'ine rahmet et. Ramazan ayında salih kullarına kısmet ettiğin şeylerin en iyisini bana ayır. Mukarreb velilerine nasip ettiğin rahmet, mağfiret, şefkat, duanın kabulü, af, daimi mağfiret, afiyet, rahatlık, (cehennem) ateşinden kurtuluş, cenneti kazan-ma, dünya ve ahiret hayrı gibi lütufların en iyisini bana nasip eyle. Allah\'ım! Muhammed ve Ehlibeyt\'ine rahmet et ve bu ayda en çok nasibi ve en kâmil faydayı elde etmem için duamın sana ulaşmasını, rahmet ve hayrının bana inmesini, amelimin kabul olmasını, çabamın karşılık bulmasını, günahımın bağışlanmasını sağla. Allah\'ım! Muhammed ve Ehlibeyt\'ine rahmet et ve velilerinden birisinin Kadir gecesini nasıl geçirmesini istiyorsan, bana da aynı şekilde ve razı olduğun en iyi hâlde, Kadir gecesini geçirmeyi (feyizlerinden feyiz almayı) nasip eyle; bugeceyi benim için bin aydan daha hayırlı kıl ve o gecede yaşama nimetine layık kıldığın birisine verdiğin şeylerin en iyisini bana da ver. Bu gecede beni cehennemden ve (gazap) ateşinden kurtardığın kimselerden, mağfiret ve hoşnutluğunla saadete erdirdiğin yaratıklarından kıl, ey merhametlilerin en merhametlisi! Allah\'ım! Muhammed ve Ehlibeyt\'ine rahmet et ve bu (mübarek) ayımızda bize ciddiyet, gayret, kuvvet, şevk, sevdiğin ve razı olduğun şeyleri nasip eyle. Allah\'ım! Ey fecrin, on gecenin, çiftin ve tekin Rabbi! Ey ramazan ayının ve onda nazil ettiğin Kur\'ân\'ın Rabbi! Ey Cebrail\'in, Mikail\'in, İsrafil\'in, Azrail\'in ve bütün mukarreb meleklerin Rabbi! Ey İbrahim\'in, İsmail\'in, İshak\'ın ve Yakub\'un Rabbi! Ey Musa\'nın, İsa\'nın, bütün nebile-rin ve resullerin Rabbi! Ey Hâtemü\'n-Nebiyyin Muhammed\'in Rabbi! Senin salâvatın onun ve hepsinin üzerine olsun. (Allah\'ım!) Senin onların üzerinde olan hakkın, onların senin üzerindeki hakları ve senin büyük hakkın hürmetine, Muhammed ve Ehlibeyt\'ine ve bütün peygamberlere rahmet etmeni, bana, benden razı olup hiçbir zaman bana gazap etmeyeceğin ve beni bütün dilek, istek, arzu ve niyetlerime ulaştıracağın veya hoşlanmadığım, kaçındığım, kendim için korktuğum ve korkma-dığım şeylerden beni, ailemi kardeşlerimi ve zürriyetimi uzaklaştıracağın rahmet bakışıyla bana bakmanı istiyorum. Allah\'ım! Günahlarımızdan sana kaçtık; (rahmet katında) tövbekârlar olarak bizlere yer ver; mağfiret dileyenler olarak tövbemizi kabul buyur; sana sığınan bizleri bağışla; senden sığınak dileyen bizlere sığınak ver; (artık emrine) teslim olan bizleri (rahmetine) sığındır; (kahr ugazabından) korkan bizleri rezil ve rüsva eyleme; (sana) müştak olan bizlere eman ver; sana el açan bizlere şefaatçi olup lütuf ve ihsanına mazhar kıl; muhakkak sen duayı duyan, yakın ve icabet edensin. Allah\'ım! Sen benim Rabbim, ben ise senin kulunum. Kula yakışan, Rabbine el açmasıdır. Kullar (asla) senin kadar kerim ve cömert birisine el açmamışlardır (el açacak böyle birisini asla bulamazlar). Ey saillerin şikâyetlerini arz edeceği yer, ey müştak insanların en büyük dilekleri, ey yardım dileyenlerin imdadı, ey perişan kimselerin duasını kabul eden, ey (Şeytan ve zalimlerden) kaçanların sığınağı, ey yardım çığlıkları atanların yardımcısı, ey mustaz\'afların Rabbi, ey çilekeşlerin keder ve çilelerini yok eden, sıkıntılı kimselerin sıkıntısını gideren, ey büyük üzüntüyü gideren! Ey Allah, ey Rahman, ey Rahim, ey merhametlilerin en merhametlisi, Muhammed ve Ehlibeyt\'ine rahmet et; günahlarımı, kusurlarımı, kötülüğü-mü, nefsime karşı zulmümü, suçumu ve aşırılığımı bağışla. Kendi fazl u rahmetinden beni rızıklandır; çünkü buna senden başkası malik değildir. Beni affet; geçmiş bütün günahlarımı bağışla ve geri kalmış ömrümde beni (bütün günahlardan) koru. Dünya ve ahirette benim, anne ve babamın, çocuklarımın, yakınlarımın, akrabalarımın ve benimle aynı yolda yürüyen mümin erkek ve kadınların hepsinin kötülüklerinin üzerini ört; çünkü bütün bunlar senin elindedir; sensin mağfireti geniş olan; şu halde ey benim efendim, beni (mağfiret ve rahmetinden) mahrum eyleme; duamı reddetme ve (sana yalvarmak için) kaldırdığım elimiindirmeden bunları benim hakkımda yerine getir; senden dilediğim her şeyi kabul buyur ve hakkımda fazl u keremini artır. Şüphesiz senin her şeye gücün yeter ve biz sana müştak ve (muhtacız). Allah\'ım! Güzel isimler, yüce misaller, kibriyalık ve çeşitli nimetler sana mahsustur. \"Bismillahirrahmanirrahim\"de olan ismin hakkına sen-den istiyorum; bu gecede meleklerin ve Ruh\'un inmesine hükmettiysen, Muhammed ve Ehlibeyt\'ine rahmet et ve benim ismimi saadetli insanların ve ruhumu şehitlerin arasında yaz; iyiliğimi yüce derecelere ulaştır; kötülüğümü bağışla; bana kalbimle bütünleşen bir yakin, şüpheden arın-mış bir iman, kısmet ettiğin şeye rıza göstermeği armağan et; dünyada da bana iyilik ver, âhirette de; beni ateşin azabından koru. Bu gecede meleklerin ve Ruh\'un inmesine hükmetmediysen, benim ecelimi de (inecekleri) geceye kadar geciktir ve o gecede bana zikrini, şükrünü, itaat ve güzel ibadetini nasip et ve Muhammed ve Ehlibeyt\'ine en faziletli salâtlarınla rahmet et ey merhametlilerin en merhametlisi. Ey tek, ey eksiksiz-ihtiyaçsız, ey Muhammed\'in Rabbi! Bugün Muham-med ve onun Ehlibeyt\'inden olan (o) iyi kimseler için (düşmanlarına) gazap et; onların düşmanlarının hepsini birer birer sayarak öldür; yeryü-zünde onlardan bir kişi dahi bırakma; onları hiçbir zaman bağışla-ma. Ey güzel yaver; ey peygamberlerin halifesi (peygamberlerin ardın-dan onların risalet ve hedeflerini koruyan); sensin merhametlilerin en merhametlisi; sensin hiçbir benzeri olmayan yaratıcı; sensin yepyeni bir şekilde icat eden; sensin gaflete düşmeyen ebedî ve hiçbir zaman ölmeyen diri; sen her gün yeni bir iştesin; sensin Muhammed\'in halifesi (onun ardından onundinini ve hedeflerini koruyan); Muhammed\'in yar-dımcısı ve Muhammed\'i üstün kılan. Senden, Muhammed\'in vasîsi, halifesi olan ve onun adaleti (dünyada) hâkim kılacak vasîsi (Hz. Mehdi\'ye) (salavatın onun ve bütün vasîlerinin üzerine olsun) yardım etmeni diliyorum. Yardımını onlara (Hz. Muhammed\'in vasilerine) lütfeyle. Ey kendisinden başka ilâh olmayan (Allah)! \"Senden başka bir ilâh yoktur\" gerçeği hakkına Muhammed ve Ehlibeyt\'ine rahmet et ve dünya ve ahirette onlarla birlikte olmamı sağla ve işimin (ömrü mün) sonunu mağfiret ve rahmetin olarak kararlaştır; ey merhametlilerin en merhametlisi. Yine sen kendine lütuflu olmayı isnad etmişsin; evet sen lütuf sahibisin; şu hâlde Muhammed ve Ehlibeyt\'ine rahmet et ve bana lütufta bulun; kuşkusuz sen istediğin şeyi ihsan edersin. Allah\'ım! Muhammed ve Ehlibeyt\'ine rahmet et ve bana bu yıl hac ve umre nasip et; beni dünya ve ahiretle ilgili bütün hacetlerime ulaştır. Sonra üç defa şöyle söylersin: اَسْتَغْفِرُ اللهَ رَبِّي وَاَتُوبُ اِلَيْهِ اِنَّ رَبِّي قَريبٌ مُجيبٌ، اَسْتَغْفِرُ اللهَ رَبِّي وَاَتُوبُ اِلَيْهِ اِنَّ رَبّي رَحيمٌ وَدُودٌ، اَسْتَغْفِرُ اللهَ رَبِّي وَاَتُوبُ اِلَيْهِ اِنَّهُ كانَ غَفّاراً اَللّـهُمَّ اغْفِرْ لي اِنَّكَ اَرْحَمُ الرّاحِمينَ، رَبِّ اِنّي عَمِلْتُ سُوءاً وَظَلَمْتُ نَفْسي فَاغْفِرْ لي اِنَّهُ لا يَغْفِرُ الذُّنُوبَ إلاّ اَنْتَ، اَسْتَغْفِرُ اللهَ الَّذي لا اِلـٰهَإلاّ هُوَ الْحَيُّ، الْقَيُّومُ الْحَليمُ الْعَظيمُ الْكَريمُ، الْغَفّارُ لِلذَّنْبِ الْعَظيمِ وَاَتُوبُ اِلَيْهِ، اَسْتَغْفِرُ اللهَ اِنَّ اللهَ كانَ غَفُوراً رَحيماً. Rabbim olan Allah\'tan mağfiret diliyor ve O\'na tövbe ediyorum; muhakkak ki Rabbim yakın ve icabet edendir. Rabbim olan Allah\'tan mağfiret diliyor ve O\'na tövbe ediyorum; şüphesiz Rabbim merhametli ve şefkatlidir. Rabbim olan Allah\'a istiğfar ve tövbe ediyorum; şüphesiz O, bağışlayan ve tövbeyi kabul edendir. Allah\'ım! Beni affet; muhakkak ki sen merhametlilerin en merhametli-sisin. Rabbim! Ben kötülük ederek nefsime zulmettim; beni bağışla; çünkü günahları senden başka kimse bağışlayamaz. Kendisinden başka ilâh olmayan Allah\'tan mağfiret diliyorum; diridir O; varlıkları ayakta tutan O\'dur; hilim sahibidir, azametlidir, cömerttir; büyük günahı bağışlayan O\'dur, ben O\'na tövbe ediyorum. Allah\'tan mağfiret diliyorum; kuşkusuz Allah bağışlayan ve Rahimdir. Ardından da şu duayı okursun: اَللّـهُمَّ إنّي اَسْألُكَ اَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَاَنْ تَجْعَلَ فيـما تَقْضي وَتُقَدِّرُ مِنَ الاَمْرِ الْعَظيمِ الَْمحْتُومِ في لَيْلَةِ الْقَدْرِ مِنَ الْقَضاءِ الَّذي لا يُرَدُّ وَلا يُبَدَّلُ، اَنْ تَكْتُبَني مِنْ حُجّاجِ بَيْتِكَ الْحَرامِ، الْمَبْرُورِ حَجُّهُمْ، الْمَشْكُورِ سَعْيُهُمْ، الْمَغْفُورِ ذُنُوبُهُمْ،الْمُكَفَّرِ عَنْهُمْ سَيِّئاتُهُمْ، وَاَنْ تَجْعَلَ فيـما تَقْضي وَتُقَدِّرُ اَنْ، تُطيلَ عُمْري وَتُوَسِّعَ رِزْقي، وَتُؤَدِّي عَنّي اَمانَتي وَدَيْني، آمينَ رَبَّ الْعالَمينَ. اَللّـهُمَّ اجْعَلْ لي مِنْ اَمْري فَرَجاً وَمَخْرَجاً، وَارْزُقْني مِنْ حَيْثُ اَحْتَسِبُ وَمِنْ حَيْثُ لا اَحْتَسِبُ، وَاحْرُسْني مِنْ حَيْثُ اَحْتَرِسُ، وَمِنْ حَيْثُ لا اَحْتَرِسُ وَصَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَسَلِّمْ كَثيراً. Allah\'ım! Senden, Muhammed ve Ehlibeyt\'ine rahmet etmeni dili-yorum. Senden, Kadir gecesinde kesin olarak takdir edip hükme bağladı-ğın reddedilmez ve değişmez olan kesin ve büyük kararların arasında, beni de hacları doğru ve kâmil olan, çabaları mükâfatlandırılan, günahları bağışlanan ve kötülüklerinin üstü örtülen Beytullahi\'l-Harâm\'ın hacıların-dan yazmanı diliyorum. Yine hükmedip takdir buyurduğun şeyler ara-sında, ömrümü uzatmanı, rızkımı bollaştırmanı, emanet ve borcumu eda etmeni istiyorum. Âmin ey âlemlerin Rabbi! Allah\'ım! İşlerimi hallet ve çıkış yolunu bana göster; umduğum ve ummadığım yerden beni rızıklandır. Kendimi korumak için tedbir aldığım veya almadığım her yerde beni koru ve Muhammed ve Ehlibeyt\'ine çok çok rahmet et.\" 2- Merhum Şeyh Tusî yine ramazanın gündüzleri için, on bölümden oluşan ve her bölümde on tesbih bulunan şu zikri rivayet etmiştir:dir=\"RTL\"> (1) سُبْحـانَ اللهِ بارِئِ النَّسَمِ، سُبْحـانَ اللهِ المُصَوِّرِ، سُبْحـانَ اللهِ خالِقِ الاَزْواجِ كُلِّها، سُبْحـانَ اللهِ جاعِلِ الظُّلُماتِ وَالنُّورِ، سُبْحـانَ اللهِ فالِقِ الْحَبِّ وَالنَّوى، سُبْحـانَ اللهِ خالِقِ كُلِّ شَيءٍ، سُبْحـانَ اللهِ خالِقِ ما يُرى، وَما لا يُرى سُبْحـانَ اللهِ مِدادَ كَلِماتِهِ، سُبْحـانَ اللهِ رَبِّ الْعالَمينَ، سُبْحـانَ اللهِ السَّميعِ الَّذي لَيْسَ شَيءٌ اَسْمَعَ مِنْهُ، يَسْمَعُ مِنْ فَوْقِ عَرْشِهِ ما تَحْتَ سَبْعِ اَرَضينَ، وَيَسْمَعُ ما في ظُلُماتِ الْبَرِّ وَالْبَحْرِ، وَيَسْمَعُ الاَنينَ وَالشَّكْوى وَيَسْمَعُ السِّرَّ وَاَخْفى، وَيَسْمَعُ وَساوِسَ الصُّدُورِ (وَيَعْلَمُ خائِنَةَ الاَعْيُنِ وَما تُخْفِي الصُّدُورُ) وَلا يُصِمُّ سَمْعَهُ صَوْتٌ . (2) سُبْحـانَ اللهِ بارِئِ النَّسَمِ، سُبْحـانَ اللهِ الُمصَوِّرِ، سُبْحـانَ اللهِ خالِقِ الاَزْواجِ كُلِّها، سُبْحـانَ اللهِ جاعِلِ الظُّلُماتِ وَالنُّورِ، سُبْحـانَ اللهِ فالِقِ الْحَبِّ وَالنَّوى، سُبْحـانَ اللهِ خالِقِ كُلِّ شَيءٍ، سُبْحـانَ اللهِ خالِقِ ما يُرى وَما لا يُرى، سُبْحـانَ اللهِ مِدادَ كَلِماتِهِ، سُبْحـانَ اللهِ رَبِّ الْعالَمينَ، سُبْحـانَاللهِ الْبَصيرِ الَّذي لَيْسَ شَيءٌ اَبْصَرَ مِنْهُ، يُبْصِرُ مِنْ فَوْقِ عَرْشِهِ ما تَحْتَ سَبْعِ اَرَضينَ، وَيُبْصِرُ ما في ظُلُماتِ الْبَرِّ وَالْبَحْر، لا تُدْرِكُهُ الأَبْصارُ وَهُوَ يُدْرِكُ الاَبْصارَ وَهُوَ اللَّطيفُ الْخَبيرُ، لا تُغْشَي بَصَرَهُ الظُّلْمَةُ، وَلا يُسْتَتَرُ مِنْهِ بِسِتْر، وَلا يُواري مِنْهُ جِدارٌ، وَلا يَغيبُ عَنْهُ بَرٌّ وَلا بَحْرٌ، وَلا يَكُنُّ مِنْهُ جَبَلٌ ما في اَصْلِهِ، وَلا قَلْبٌ ما فيهِ، وَلا جَنْبٌ ما في قَلْبِهِ، وَلا يَسْتَتِرُ مِنْهُ صَغيرٌ وَلا كَبيرٌ، وَلا يَسْتَخْفي مِنْهُ صَغيرٌ لِصِغَرِهِ، وَلا يَخْفى عَلَيْهِ شَيءٌ فِي الاَرْضِ وَلا فِي السَّماءِ، هُوَ الَّذي يُصَوِّرُكُمْ فِي الاَرْحامِ كَيْفَ يَشاءُ، لا اِلـٰهَ إلاّ هُوَ الْعَزيزُ الْحَكيمُ . (3) سُبْحـانَ اللهِ بارِئِ النَّسَمِ، سُبْحـانَ اللهِ الُمصَوِّرِ، سُبْحـانَ اللهِ خالِقِ الاَزْواجِ كُلِّها، سُبْحـانَ اللهِ جاعِلِ الظُّلُماتِ وَالنُّورِ، سُبْحـانَ اللهِ فالِقِ الْحَبِّ وَالنَّوى، سُبْحـانَ اللهِ خالِقِ كُلِّ شَيءٍ، سُبْحـانَ اللهِ خالِقِ ما يُرى، وَما لا يُرى سُبْحـانَ اللهِ مِدادَ كَلِماتِهِ، سُبْحـانَ اللهِ رَبِّ الْعالَمينَ، سُبْحـانَ اللهِالَّذي يُنْشِئُ السَّحابَ الثِّقالَ، وَيُسَبِّحُ الرَّعْدُ بِحَمْدِهِ، وَالْمَلائِكَةُ مِنْ خِيفَتِهِ، وَيُرْسِلُ الصَّواعِقَ فَيُصيبُ بِها مَنْ يَشاءُ، وَيُرْسِلُ الرِّياحَ بُشْراً بَيْنَ يَدَي رَحْمَتِهِ، وَيُنَزِّلُ الْماءَ مِنَ السَّماءِ بِكَلِمَتِهِ وَيُنْبِتُ النَّباتَ بِقُدْرَتِهِ، وَيَسْقُطُ الْوَرَقُ بِعِلْمِهِ، سُبْحـانَ اللهِ الَّذي لا يَعْزُبُ عَنْهُ مِثْقالُ ذَرَّةٍ فِي الاَرْضِ وَلا فِي السَّماءِ، وَلا اَصْغَرُ مِنْ ذلِكَ وَلا اَكْبَرُ إلاّ في كِتابٍ مُبينٍ. (4) سُبْحـانَ اللهِ بارِئِ النَّسَمِ، سُبْحـانَ اللهِ الُمصَوِّرِ، سُبْحـانَ اللهِ خالِقِ الاَزْواجِ كُلِّها، سُبْحـانَ اللهِ جاعِلِ الظُّلُماتِ وَالنُّورِ، سُبْحـانَ اللهِ فالِقِ الْحَبِّ وَالنَّوى، سُبْحـانَ اللهِ خالِقِ كُلِّ شَيءٍ، سُبْحـانَ اللهِ خالِقِ ما يُرى، وَما لا يُرى سُبْحـانَ اللهِ مِدادَ كَلِماتِهِ، سُبْحـانَ اللهِ رَبِّ الْعالَمينَ، سُبْحـانَ اللهِ الَّذي يَعْلَمُ ما تَحْمِلُ كُلُّ اُنْثى وَما تَغيْضُ الاَرْحامُ وَما تَزْدادُ وَكُلُّ شَيْءٍ عِنْدَهُ بِمِقْدار، عالِمُ الْغَيْبِ وَالشَّهادَةِ الْكَبيْرُ الْمُتَعالِ، سَواءٌ مِنْكُمْ مَنْ اَسَرَّ الْقَوْلَ وَمَنْ جَهَرَ بِهِ، وَمَنْهُوَ مُسْتَخْفٍ بِاللَّيْلِ وَسارِبٌ بِالنَّهارِ، لَهُ مُعَقِّباتٌ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنَ اَمْرِ اللهِ، سُبْحانَ اللهِ الَّذي يُميتُ الاَحْياءَ، وَيُحْيِي الْمَوْتى، وَيَعْلَمُ ما تَنْقُصُ الاَرْضُ مِنْهُمْ، وَيُقِرُّ فِي الاَرْحامِ ما يَشاءُ اِلى اَجَلٍ مُسَمّىً. (5) سُبْحـانَ اللهِ بارِئِ النَّسَمِ، سُبْحـانَ اللهِ الُمصَوِّرِ، سُبْحـانَ اللهِ خالِقِ الاَزْواجِ كُلِّها، سُبْحـانَ اللهِ جاعِلِ الظُّلُماتِ وَالنُّورِ، سُبْحـانَ اللهِ فالِقِ الْحَبِّ وَالنَّوى، سُبْحـانَ اللهِ خالِقِ كُلِّ شَيءٍ، سُبْحـانَ اللهِ خالِقِ ما يُرى وَما لا يُرى، سُبْحـانَ اللهِ مِدادَ كَلِماتِهِ، سُبْحـانَ اللهِ رَبِّ الْعالَمينَ، سُبْحـانَ اللهِ مالِكِ الْمُلْكِ تُؤْتِى الْمُلْكَ مَنْ تَشاءُ، وَتَنْزِعُ الْمُلْكَ مِمَّنْ تَشاءُ، وَتُعِزُّ مَنْ تَشاءُ، وَتُذِلُّ مَنْ تَشاءُ، بِيَدِكَ الْخَيْرُ اِنَّكَ عَلى كُلِّ شَيءٍ قَديرٌ، تُولِجُ اللَّيْلَ فِي النَّهارِ، وَتُولِجُ النَّهارَ فِي اللَّيْلِ، تُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ، وَتُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ، وَتَرْزُقُ مَنْ تَشاءُ بِغَيْرِ حِسابٍ. (6) سُبْحـانَ اللهِ بارِئِ النَّسَمِ،سُبْحـانَ اللهِ الُمصَوِّرِ، سُبْحـانَ اللهِ خالِقِ الاَزْواجِ كُلِّها، سُبْحـانَ اللهِ جاعِلِ الظُّلُماتِ وَالنُّورِ، سُبْحـانَ اللهِ فالِقِ الْحَبِّ وَالنَّوى، سُبْحـانَ اللهِ خالِقِ كُلِّ شَيءٍ، سُبْحـانَ اللهِ خالِقِ ما يُرى وَما لا يُرى، سُبْحـانَ اللهِ مِدادَ كَلِماتِهِ، سُبْحـانَ اللهِ رَبِّ الْعالَمينَ، سُبْحـانَ اللهِ الَّذي عِنْدَهُ مُفاتِحُ الْغَيْبِ لا يَعْلَمُها إلاّ هُوَ وَيَعْلَمُ ما فِي الْبَرِّ وَالْبَحْرِ، وَما تَسْقُطُ مِنْ وَرَقَةٍ إلاَّ يَعْلَمُها، وَلا حَبَّةٍ في ظُلُماتِ الاَرْضِ وَلا رَطْبٍ وَلا يابِسٍ إلاّ في كِتابٍ مُبين. (7) سُبْحـانَ اللهِ بارِئِ النَّسَمِ، سُبْحـانَ اللهِ الُمصَوِّرِ، سُبْحـانَ اللهِ خالِقِ الاَزْواجِ كُلِّها، سُبْحـانَ اللهِ جاعِلِ الظُّلُماتِ وَالنُّورِ، سُبْحـانَ اللهِ فالِقِ الْحَبِّ وَالنَّوى، سُبْحـانَ اللهِ خالِقِ كُلِّ شَيءٍ، سُبْحـانَ اللهِ خالِقِ ما يُرى وَما لا يُرى، سُبْحـانَ اللهِ مِدادَ كَلِماتِهِ، سُبْحـانَ اللهِ رَبِّ الْعالَمينَ، سُبْحـانَ اللهِ الَّذي لا يُحْصي مِدْحَتَهُ الْقائِلُونَ، وَلا يَجْزي بِـآلائِهِ الشّاكِرُونَ الْعابِدُونَ، وَهُوَ كَما قالَ وَفَوْقَ ما نَقُولُ، وَاللهُ سُبْحانَهُ كَما اَثْنىعَلى نَفْسِهِ، وَلا يُحيطونَ بِشَيءٍ مِنْ عِلْمِهِ اِلاّ بِما شاءَ وَسِعَ كُرْسِيُّهُ السَّماواتِ وَالاَرْضَ وَلا يَؤُودُهُ حِفْظُهُما وَهُوَ الْعَلِيُّ الْعَظيمُ. (8) سُبْحـانَ اللهِ بارِئِ النَّسَمِ، سُبْحـانَ اللهِ الُمصَوِّرِ، سُبْحـانَ اللهِ خالِقِ الاَزْواجِ كُلِّها، سُبْحـانَ اللهِ جاعِلِ الظُّلُماتِ وَالنُّورِ، سُبْحـانَ اللهِ فالِقِ الْحَبِّ وَالنَّوى، سُبْحـانَ اللهِ خالِقِ كُلِّ شَيءٍ، سُبْحـانَ اللهِ خالِقِ ما يُرى وَما لا يُرى، سُبْحـانَ اللهِ مِدادَ كَلِماتِهِ، سُبْحـانَ اللهِ رَبِّ الْعالَمينَ، سُبْحـانَ اللهِ الَّذي يَعْلَمُ ما يَلِجُ فِي الأَرْضِ وَما يَخْرُجُ مِنْها وَما يَنْزِلُ مِنَ السَّماءِ وَما يَعْرُجُ فيها، وَلا يَشْغَلُهُ ما يَلِجُ فِى الاَرْضِ وَمايَخْرُجُ مِنْها عَمّا يَنْزِلُ مِنَ السَّماءِ وَما يَعْرُجُ فيها، وَلا يَشْغَلُهُ ما يَنْزِلُ مِنَ السَّماءِ وَما يَعْرُجُ فيها عَمّا يَلِجُ فِى الاَرْضِ وَما يَخْرُجُ مِنْها، وَلا يَشْغَلُهُ عِلْمُ شَيءٍ عَنْ عِلْمِ شَيءٍ وَلا يَشْغَلُهُ خَلْقُ شَىْء عَنْ خَلْقِ شَيْء، وَلا حِفْظُ شَيْء، عَنْ حِفْظِ شَيْء وَلا يُساويهِ شَيْءٌ وَلا يَعْدِلُهُ شَيْءٌ لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّميعُالْبَصيرُ (9) سُبْحـانَ اللهِ بارِئِ النَّسَمِ، سُبْحـانَ اللهِ الُمصَوِّرِ، سُبْحـانَ اللهِ خالِقِ الاَزْواجِ كُلِّها، سُبْحـانَ اللهِ جاعِلِ الظُّلُماتِ وَالنُّورِ، سُبْحـانَ اللهِ فالِقِ الْحَبِّ وَالنَّوى، سُبْحـانَ اللهِ خالِقِ كُلِّ شَيءٍ، سُبْحـانَ اللهِ خالِقِ ما يُرى وَما لا يُرى، سُبْحـانَ اللهِ مِدادَ كَلِماتِهِ، سُبْحـانَ اللهِ رَبِّ الْعالَمينَ، سُبْحـانَ اللهِ فاطِرِ السَّماواتِ وَالاَرْضِ، جاعِلِ الْمَلائِكَةِ رُسُلاً اُولي اَجْنِحَةٍ، مَثْنى وَثُلاثَ وَرُباعَ، يَزيدُ فِي الْخَلْقِ ما يَشاءُ اِنَّ اللهَ عَلى كُلِّ شَيْءٍ قَديرٌ، ما يَفْتَحِ اللهُ لِلنّاسِ مِنْ رَحْمَةٍ فَلا مُمْسِكَ لَها، وَما يُمْسِكُ فَلا مُرْسِلَ لَهُ مِنْ بَعْدِهِ وَهُوَ الْعَزيزُ الْحَكيمُ . (10) سُبْحـانَ اللهِ بارِىءِ النَّسَمِ، سُبْحـانَ اللهِ الُمصَوِّرِ، سُبْحـانَ اللهِ خالِقِ الاَزْواجِ كُلِّها، سُبْحـانَ اللهِ جاعِلِ الظُّلُماتِ وَالنُّورِ، سُبْحـانَ اللهِ فالِقِ الْحَبِّ وَالنَّوى، سُبْحـانَ اللهِ خالِقِ كُلِّ شَيءٍ، سُبْحـانَ اللهِ خالِقِ ما يُرى وَما لا يُرى، سُبْحـانَ اللهِ مِدادَ كَلِماتِهِ، سُبْحـانَ اللهِ رَبِّ الْعالَمينَ، سُبْحـانَ اللهِالَّذي يَعْلَمُ ما فِي السَّماواتِ وَما فِي الأَرْضِ، ما يَكُونُ مِنْ نَجْوى ثَلاثَةٍ إلاّ هوَ رابِعُهُمْ، وَلا خَمْسَةٍ اِلاّ هُوَ سادِسُهُمْ، وَلا اَدْنى مِنْ ذلِكَ وَلا اَكْثَرَ إلاّ هُوَ مَعَهُمْ اَيْنَما كانُوا، ثُمَّ يُنَبِّئُهُمْ بِما عَمِلُوا يَوْمَ الْقِيامَةِ اِنَّ اللهَ بِكُلِّ شَيْءٍ عَليمٌ. (1) Münezzehtir varlıkları yaratan Allah. Münezzehtir varlıkları şekillendiren Allah. Münezzehtir bütün çiftleri yaratan Allah. Münezzehtir karanlıkları ve nuru (âlemin düzenine) yerleştiren Allah. Münezzehtir tane ve çekirdeği yaran Allah. Münezzehtir görünen ve görünmeyen şeyleri yaratan Allah. Münezzehtir Allah (sonsuz) kelimeleri kadar. Münezzehtir âlemlerin Rabbi Allah. Münezzehtir duyan Allah; O\'ndan daha iyi duyan yoktur; Arş\'ının üstünden, yedi yerin altına kadar (her şeyi) duyar; kara ve denizin karanlıklarında duyar; (inleyenlerin) iniltisini ve (şikâyet eden-lerin) şikâyetini duyar; en gizli sırları ve göğüslerdeki vesveseleri (dahi) duyar; hiçbir ses O\'nun duyum alanının dışında kalmaz.\" (2) Münezzehtir yaratıkları yaratan Allah. Münezzehtir şekillendiren Allah. Münezzehtir bütün çiftleri yaratan Allah. Münezzehtir karanlıkları ve nuru (âlemin düzenine) yerleştiren Allah. Münezzehtir taneyi ve çekirdeği yaran Allah. Münezzehtir her şeyi yaratan Allah. Münezzehtir görünen ve görünmeyen (her şeyi) yaratan Allah. Münezzehtir Allah, (sonsuz) kelimeleri kadar. Münezzehtir âlemlerin Rabbi olan Allah.Münezzehtir her şeyden daha iyi gören Allah; Arş\'ının üstünden, yedi yerin altına kadar (her şeyi) görür; kara ve denizin karanlıklarında olan şeyleri (dahi) görür; \"Gözler O\'nu göremez; ama O gözleri görür. O, latif ve her şeyden haberdardır.\" Karanlık O\'nun görüşüne engel olamaz; hiçbir duvar O\'nun görüşünü önleyemez; ne bir kara O\'nun görüş alanından kaybolur, ne bir deniz; ne bir dağın içinde bulunan (hazineler, madenler ve ...) ondan gizli kalır, ne bir kalpte (saklı) olan (sırlar) ve ne de bir vücudun içindekiler; büyük-küçük hiçbir şey ondan saklı kalamaz. Evet, küçük olan hiçbir şey küçüklüğünden dolayı O\'ndan gizli kalmaz; ne yeryüzünde bir şey O\'na örtülü kalır, ne de gökyüzünde; O\'dur sizi (anaların) rahimlerinde istediği şekilde şekillendiren; izzet ve hikmet sahibi olan O\'ndan başka bir ilâh yoktur. (3) Münezzehtir yaratıkları yaratan Allah. Münezzehtir (varlıkları) şekillendiren Allah. Münezzehtir bütün çiftleri yaratan Allah. Münezzehtir karanlıkları ve nuru (âlemin düzenine) yerleştiren Allah. Münezzehtir taneyi ve çekirdeği yaran Allah. Münezzehtir her şeyi yaratan Allah. Münezzehtir görünen ve görünmeyen şeyleri yaratan Allah. Münezzehtir Allah, (sonsuz) kelimeleri kadar. Münezzehtir âlemlerin Rabbi olan Allah. Münezzehtir ağır bulutları oluşturan Allah; şimşek O\'na hamd eder ve melekler O\'ndan korkar. O, yıldırımları gönderir ve istediğine isabet ettirir. Rüzgarları rahmetinden önce müjdeci olarak gönderir. Kendi kelimesiyle gökten su (yağmur) indirir;kendi kudretiyle bitkileri yeşertir. Yapraklar onun bilgisiyle dökülür. Yerde ve gökte bir zerre, zerreden daha küçük veya daha büyük hiçbir şey sultası ve ilminin dışında kalmayan Allah münezzehtir ve her şey açık bir kitapta yazılıdır. (4) Münezzehtir yaratıkları yaratan Allah. Münezzehtir (varlıkları) şekillendiren Allah. Münezzehtir bütün çiftleri yaratan Allah. Münezzehtir karanlıkları ve nuru (âlemin düzenine) yerleştiren Allah. Münezzehtir tohumu ve çekirdeği yaran Allah! Münezzehtir her şeyi yaratan Allah. Münezzehtir görünen ve görünmeyen şeyleri yaratan Allah. Münezzehtir Allah, (sonsuz) kelimeleri kadar. Münezzehtir âlemlerin Rabbi Allah. Münezzehtir her dişinin (karnında) taşıdığını ve rahimlerde azalıp çoğalanı bilen Allah. Her şeyin onun yanında bir ölçüsü vardır. Görüneni ve görünmeyeni bilen, büyük ve yücedir. Birinizin gizli veya açık konuşması, gecenin karanlığında olsun veya gündüzün aydınlığında (O\'nun için fark etmez; O, hepsini bilir.) Allah\'ın onu (insanı) önden veya arkadan takip edip emriyle onu koruyacak takipçileri vardır. Münezzehtir dirileri öldüren ve ölüleri dirilten Allah. Yeryüzünden eksilenleri (ölüp gidenleri) bilir ve istediğini belli bir zamana kadar rahimlere yerleştirir. (5) Münezzehtir yaratıkları yaratan Allah. Münezzehtir (varlıkları) şekillendiren Allah. Münezzehtir bütün çiftleri yaratan Allah. Münezzehtir karanlıkları ve nuru (âlemin düzenine) yerleştiren Allah. Münezzehtir taneyi ve çekirdeği yaran Allah. Münezzehtir her şeyi yaratan Allah. Münezzehtirgörünen ve görünmeyenleri yaratan Allah. Münezzehtir Allah (sonsuz) kelimeleri kadar. Münezzehtir âlemlerin Rabbi Allah. Münezzehtir (varlık) mülkünün sahibi Allah; mülkü, istediğine verir, istedi-ğinden de alır; istediğini aziz eder, istediğini de zelil eder. Bütün hayırlar O\'nun elindedir ve O\'nun her şeye gücü yeter. (Allah\'ım!) Sen geceyi gündüze ve gündüzü de geceye sokarsın; diriyi ölüden ve ölüyü diriden çıkarırsın ve istediğine hadsiz hesapsız rızk verirsin. (6) Münezzehtir yaratıkları yaratan Allah. Münezzehtir (varlıkları) şekillendiren Allah. Münezzehtir bütün çiftleri yaratan Allah. Münezzehtir karanlıkları ve nuru (âlemin düzenine) yerleştiren Allah. Münezzehtir taneyi ve çekirdeği yaran Allah. Münezzehtir her şeyi yaratan Allah. Münezzehtir görünen ve görünmeyen (her şeyi) yaratan Allah. Münez-zehtir Allah (sonsuz) kelimeleri kadar. Münezzehtir âlemlerin Rabbi Allah. Münezzehtir gaybın anahtarları elinde olan ve gaybı kendisinden başkası bilmeyen Allah. Karada ve denizde bulunan şeyleri ve düşen her yaprağı mutlaka bilir O. Yerin karanlıklarında bulunan bir taneden dahi haberi var. İster kuru, ister yaş (her şey) apaçık bir kitapta yazılıdır (O, her şeyden haberdardır). (7) Münezzehtir yaratıkları yaratan Allah. Münezzehtir (varlıkları) şekillendiren Allah. Münezzehtir bütün çiftleri yaratan Allah. Münezzehtir karanlıkları ve nuru (âlemin düzenine) yerleştiren Allah. Münezzehtir taneyi ve çekirdeği yaran Allah. Münezzehtir her şeyi yaratan Allah. Münezzehtir görünen ve görünmeyen (her şeyi) yaratan Allah. Münezzehtir Allah,(sonsuz) kelimeleri kadar. Münezzehtir âlemlerin Rabbi Allah. Münezzehtir Allah; konuşanlar O\'nun medhini (layıkıyla) sayıp bitiremezler; şükreden âbidler nimetlerinin karşılığını veremezler. O, kendi söylediği gibidir; bizim söylediğimizin üstündedir (daima). Münezzeh olan Allah, kendini medh u senâ ettiği gibidir. Kendisinin istediği hariç, kimse O\'nun bir ilmine ihata edemez. O\'nun kürsüsü gökleri ve yeri kaplamıştır. Onları koruyup (gözetmek) kendisine ağır gelmez. O, yücedir, büyüktür. (8) Münezzehtir varlıkları yaratan Allah. Münezzehtir (varlıkları) şekillendiren Allah. Münezzehtir bütün çiftleri yaratan Allah. Münezzehtir karanlıkları ve nuru (âlemin düzenine) yerleştiren Allah. Münezzehtir taneyi ve çekirdeği yaran Allah. Münezzehtir her şeyi yaratan Allah. Münezzehtir görünen ve görünmeyen şeyleri yaratan Allah. Münezzehtir Allah -sonsuz- kelimeleri kadar. Münezzehtir âlemlerin Rabbi Allah. Münezzehtir yeryüzüne gireni ve ondan çıkanı, gökten ineni ve ona yükseleni de bilen Allah. Yeryüzüne girip çıkanlar, O\'nu gökten inip yükselen şeylerden gafil etmez. Gökten inip O\'na yükselen şeyler de O\'nu, yeryüzüne girip çıkanlardan gafil etmez. Evet; bir şeyi bilmesi O\'nu başka bir şeyi bilmesinden, bir şeyi yaratması O\'nu başka bir şeyi yaratmasından ve bir şeyi koruması da O\'nu başka bir şeyi korumasın-dan gafil etmez. Hiçbir şey O\'na eşit ve denk olamaz. Çünkü hiçbir şey onun gibi değildir; O, duyan ve görendir. * (9) Münezzehtir varlıkları yaratan Allah. Münezzehtir (varlıkları) şekillendiren Allah. Münezzehtirbütün çiftleri yaratan Allah. Münezzehtir karanlıkları ve nuru (âlemin düzenine) yerleştiren Allah. Münezzehtir taneyi ve çekirdeği yaran Allah. Münezzehtir her şeyi yaratan Allah. Münezzehtir görünen ve görünmeyen (her şey)i yaratan Allah. Münez-zehtir Allah (sonsuz) kelimeleri kadar. Münezzehtir âlemlerin Rabbi Allah. Münezzehtir gökleri ve yeri yoktan var eden, melekleri ikişer, üçer, dörder kanatlı elçiler yapan Allah. O, yaratmada dilediğini artırır. Şüp-hesiz Allah\'ın her şeye gücü yeter. Allah insanlara bir rahmet (kapısı) açtı mı onu kimse tutamaz (kapatamaz). O\'nun tuttuğunu (kapattığını) da O\'ndan sonra kimse Salıveremez (açamaz). O, izzet ve hikmet sahibidir. (10) Münezzehtir yaratıkları yaratan Allah. Münezzehtir (varlıkları) şekillendiren Allah. Münezzehtir bütün çiftleri yaratan Allah. Münezzehtir karanlıkları ve nuru (âlemin düzenine) yerleştiren Allah. Münezzehtir taneyi ve çekirdeği yaran Allah. Münezzehtir her şeyin yaratıcısı olan Allah. Münezzehtir görünen ve görünmeyen (her şeyi) yaratan Allah. Münezzehtir Allah (sonsuz) kelimeleri kadar. Münezzehtir âlemlerin Rabbi Allah. Münezzehtir göklerde ve yerde olanları bilen Allah; üç kişi gizli konuşsa mutlaka dördüncüleri O\'dur. Beş kişi gizli konuşsa mutlaka altıncıları O\'dur. Bundan az, bundan çok da olsalar, nerede bulunsalar mutlaka O da, onlarla beraberdir. Sonra kıyamet günü onlara yaptıklarını haber verir. Çünkü kuşkusuz Allah her şeyi bilendir. 3- Yine Şeyh Tusî (r.a) her gün şu cümlelerle Resul-i Ekrem\'e (s.a.a) salât u selâmetmeyi rivayet etmiştir: اِنَّ اللهَ وَمَلائِكَتَةُ يُصَلُّونَ عَلَى النَّبِيِّ يا اَيُّهَا الَّذينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْليماً، لَبَّيْكَ يا رَبِّ وَسَعْدَيْكَ وَسُبْحانَكَ. اَللّـهُمَّ صَلّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَبارِكَ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، * كَما صَلَّيْتَ وَبارَكْتَ عَلى اِبْراهيمَ وَآلِ اِبْراهيمَ اِنَّكَ حَميدٌ مَجيدٌ. اَللّـهُمَّ ارْحَمْ مُحَمَّداً وَآلِ مُحَمَّدٍ كَما رَحِمْتَ اِبْراهيمَ وآلَ اِبْراهيمَ اِنَّكَ حَميدٌ مَجيدٌ. اَللّـهُمَّ سَلِّمْ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ كَما سَلَّمْتَ عَلى نُوحٍ فِى الْعالَمينَ،. اَللّـهُمَّ امْنُنْ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ كَما مَنَنْتَ عَلى مُوسى وَهارُونَ. اَللّـهُمَّ صَلّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ كَما شَرَّفْتَنا بِهِ اَللّهُمَّ صَلّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ كَما هَدَيْتَنا بِهِ، اَللّـهُمَّ صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَابْعَثْهُ مَقاماً مَحْمُوداً يَغْبِطُهُ بِهِ الاَوَّلُونَ وَالآخِرُونَ، عَلى مُحَمَّدٍ وَآلِهِ السَّلامُ كُلَّما طَلَعَتْ شَمْسٌ اَوْ غَرَبَتْ، عَلىمُحَمَّدٍ وآلِهِ السَّلامُ كُلَّما طَرَفَتْ عَيْنٌ اَوْ بَرَقَتْ، عَلى مُحَمَّدٍ وَآلِهِ السَّلامُ كُلَّما ذُكِرَ السَّلامُ، عَلى مُحَمَّدٍ وَآلِهِ السَّلامُ كُلَّما سَبَّحَ اللهَ مَلَكٌ اَوْ قَدَّسَهُ، السَّلامُ عَلى مُحَمَّدٍ وَآلِهِ فِي الاَوَّلينَ، والسَّلامُ عَلى مُحَمَّدٍ وَآلِهِ فِي الآخِرِينَ، وَالسَّلامُ عَلى مُحَمَّدٍ وَآلِهِ فِي الدُّنْيا وَالآخِرَةِ. اَللّـهُمَّ رَبَّ الْبَلَدِ الْحرامِ وَرَبَّ الرُّكْنِ وَالْمَقامِ، وَرَبَّ الْحِلِّ وَالْحَرامِ، اَبْلِغْ مُحَمَّداً نَبيَّكَ عَنَّا السَّلامَ. اَللّـهُمَّ اَعْطِ مُحَمَّداً مِنَ الْبَهاءِ وَالنَّضْرَةِ وَالسُّرُورِ وَالْكَرامَةِ وَالْغِبْطَةِ وَالْوَسيلَةِ وَالْمَنْزِلَةِ وَالْمَقامِ وَالشَّرَفِ وَالرِّفْعَةِ وَالشَّفاعَةِ عِنْدَكَ يَوْمَ الْقِيامَةِ اَفْضَلَ ما تُعْطي اَحَداً مِنْ خَلْقِكَ، وَاَعْطِ مُحَمَّداً فَوْقَ ما تُعْطِي الْخَلائِقَ مِنَ الْخَيْرِ اَضْعافاً كَثيرَةً لا يُحْصيها غَيْرُكَ، اَللّـهُمَّ صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ اَطْيَبَ وَاَطْهَرَ وَأزْكى وَاَنْمى وَاَفْضَلَ ما صَلَّيْتَ عَلى اَحَدٍ مِنَ الاَوَّلينَ وَالآخِرينَ، وَعَلى اَحَدٍ مِنْ خَلْقِكَ يا اَرْحَمَالرّاحِمينَ. اَللّـهُمَّ صَلِّ عَلى عَليٍّ اَميرِ الْمُؤْمِنينَ وَوالِ مَنْ والاهُ وَعادِ مَنْ عاداهُ وَضاعِفِ الْعَذابَ عَلى مَنْ شَرِكَ في دَمِهِ، اَللّـهُمَّ صَلِّ عَلى فاطِمَةَ بِنْتِ نَبيِّكَ مُحَمَّدٍ عَلَيْهِ وَآلِهِ السَّلامُ وَوالِ مَنْ والاها وعاد مَنْ عاداها وضا عِفِ العَذابَ عَلى مَن ظَلَمَها واَلعَنْ مَنْ آذى نَبيَّك فيْها. اَللّـهُمَّ صَلِّ عَلَى الْحَسَنِ وَالْحُسَيْنِ اِمامَىِ الْمُسْلِمينَ، وَوالِ مَنْ والاهُما وَعادِ مَنْ عاداهُما، وَضاعِفِ الْعَذابَ عَلى مَنْ شَرِكَ في دِمائِهِما، اَللّـهُمَّ صَلِّ عَلى عَلِيِّ بْنِ الْحُسَيْنِ اِمامِ الْمُسْلِمينَ وَوالِ مَنْ والاهُ وَعادِ مَنْ عاداهُ وَضاعِفِ الْعَذابَ عَلى مَنْ ظَلَمَهُ. اَللّـهُمَّ صَلِّ عَلى مُحَمَّدٍ بنِ عَلِيٍّ اِمامِ الْمُسْلِمينَ وَوالِ مَنْ والاهُ وَعادِ مَنْ عاداهُ وَضاعِفِ الْعَذابَ عَلى مَنْ ظَلَمَهُ، اَللّـهُمَّ صَلِّ عَلى جَعْفَرِ بْنِ مُحَمَّدٍ اِمامِ الْمُسْلِمينَ وَوالِ مَنْ والاهُ وَعادِ مَنْ عاداهُ وَضاعِفِ الْعَذابَ عَلى مَنْ ظَلَمَهُ، اَللّـهُمَّ صَلِّ عَلى مُوسَى بْنِ جَعْفَرٍ اِمامِ الْمُسْلِمينَ وَوالِ مَنْ والاهُ وَعادِ مَنْ عاداهُ وَضاعِفِالْعَذابَ عَلى مَنْ شَرِكَ في دَمِهِ، اَللّـهُمَّ صَلِّ عَلى عَلِيِّ بْنِ مُوسى اِمامِ الْمُسْلِمينَ وَوالِ مَنْ والاهُ وَعادِ مَنْ عاداهُ وَضاعِفِ الْعَذابَ عَلى مَنْ شَرِكَ في دَمِهِ. اَللّـهُمَّ صَلِّ عَلى مُحَمَّدِ بْنِ عَلِيٍّ اِمامِ الْمُسْلِمينَ وَوالِ مَنْ والاهُ وَعادِ مَنْ عاداهُ وَضاعِفِ الْعَذابَ عَلى مَنْ ظَلَمَهُ، اَللّـهُمَّ صَلِّ عَلى عَلِيِّ بْنِ مُحَمَّدٍ اِمامِ الْمُسْلِمينَ وَوالِ مَنْ والاهُ وَعادِ مَنْ عاداهُ وَضاعِفِ الْعَذابَ عَلى مَنْ ظَلَمَهُ، اَللّـهُمَّ صَلِّ عَلَى الْحَسَنِ بْنِ عَلِيٍّ اِمامِ الْمُسْلِمينَ وَوالِ مَنْ والاهُ وَعادِ مَنْ عاداهُ وَضاعِفِ الْعَذابَ عَلى مَنْ ظَلَمَهُ، اَللّـهُمَّ صَلِّ عَلَى الْخَلَفِ مِنْ بَعْدِهِ اِمامِ الْمُسْلِمينَ وَوالِ مَنْ والاهُ وَعادِ مَنْ عاداهُ وَعَجِّلْ فَرَجَهُ. اَللّـهُمَّ صَلِّ عَلَى الْقاسِمِ وَالطّاهِرِ اِبْنَي نَبِيِّكَ، اَللّـهُمَّ صَلِّ عَلَى رُقَيَّةَ بِنْتِ نَبِيِّكَ وَالْعَنْ مَنْ آذى نَبِيَّكَ فيها، اَللّـهُمَّ صَلِّ عَلَى اُمِّ كُلْثُومَ بِنْتِ نَبِيِّكَ وَالْعَنْ مَنْ آذى نَبِيَّكَ فيها، اَللّـهُمَّ صَلِّ عَلَى ذُرِّيَّةِ نَبِيِّكَ.dir=\"RTL\"> اَللّـهُمَّ اخْلُفْ نَبِيَّكَ في اَهْلِ بَيْتِهِ، اَللّـهُمَّ مَكِّنْ لَهُمْ فِي الاَرْضِ، اَللّـهُمَّ اجْعَلْنا مِنْ عَدَدِهِمْ وَمَدَدِهِمْ وَاَنْصارِهِمْ عَلَى الْحَقِّ فِى السِّرِّ وَالْعَلانَيَةِ، اَللّـهُمَّ اطْلُبْ بِذَحْلِهِمْ وَوِتْرِهِمْ وَدِمائِهِمْ وَكُفَّ عَنّا وَعَنْهُمْ وَعَنْ كُلِّ مُؤْمِنٍ وَمُؤْمِنَةٍ بَأسَ كُلِّ باغٍ وَطاغٍ وَكُلِّ دابَّةٍ اَنْتَ آخِذٌ بِناصِيَتِها اِنَّكَ اَشَدُّ بَأساً وَاَشَدُّ تَنْكيلاً. Kuşkusuz Allah ve melekleri Peygamber\'e salât etmektedir. Ey iman edenler siz de ona (kâmil bir) selâm edin. Emrin baş üstüne ey Rabbim! Senden saadet dilerim. Sen münezzehsin. Allah\'ım! İbrahim ve İbrahim\'in soyundan gelenlere rahmet edip bereket verdiğin gibi Muhammed ve Ehlibeyt\'ine rahmet eyle; Muhammed ve Ehlibeyt\'ine bereket ver; şüphesiz sen beğenilen ve yücesin. Allah\'ım! İbrahim ve İbrahim\'in soyundan gelenlere merhamet ettiğin gibi Muham-med ve Ehlibeyt\'ine merhamet et. Şüphesiz sen beğenilen ve yücesin. Allah\'ım! Âlemlerde Nuh\'a selâm ettiğin gibi, Muhammed ve Ehlibey-t\'ine selâm eyle. Allah\'ım! Nimet ve ihsanını Musa ve Harun\'a esirgeme-diğin gibi Muhammed ve Ehlibeyt\'ine de esirgeme. Allah\'ım! Bizi kendisiyle şereflendirdiğin gibi Muhammed ve Ehlibey-t\'ine rahmet eyle. Allah\'ım! Bizi kendisiyle hidayete eriştirdiğin gibi Muhammed ve Ehlibeyt\'ine rahmet eyle. Allah\'ım! Muhammed ve Ehli-beyt\'ine rahmet eyle ve onları evvelkilerlesonrakilerin (bütün insanların) imreneceği beğenilmiş bir makama ulaştır. Güneş doğup battığı müddet-çe Muhammed ve Ehlibeyt\'ine selâm olsun. Gözler kapanıp açıldığı müddetçe, Muhammed ve Ehlibeyt\'ine selâm olsun. İnsanların dilinden selâm düşmedikçe, Muhammed ve Ehlibeyt\'ine selâm olsun. Melekler Allah\'ı tenzih ve takdis ettiği müddetçe, Muham-med ve Ehlibeyt\'ine selâm olsun. Muhammed ve Ehlibeyt\'ine selâm olsun ilklerde; Muhammed ve Ehlibeyt\'ine selâm olsun sonlarda; Muham-med ve Ehlibeyt\'ine selâm olsun dünyada ve âhirette. Allah\'ım! Ey hürmetli beldenin (Mekke\'nin) Rabbi; Rükün ve Makam\'ın Rabbi; Hill ve Harem\'in Rabbi! Peygamberin Muhammed\'e biz-den selâm ilet. Allah\'ım! Yaratıklarından birisine verebileceğin ihtişam, nur, gurur, değer, imrenilecek hâl, vesile olma, derece, makam, şeref, yücelik ve kıyamet günü huzurunda şefaat etme hakkının en üstününü Muham-med\'e ver. Varlıklara verdiğin hayrın senden başkasının sayamayacağı kat kat fazlasını Muhammed\'e ver. Allah\'ım! Muhammed ve Ehlibeyt\'ine, evvelkilerden, sonrakilerden ve yaratıklarından birisine ettiğin en güzel, en temiz, en çok artan, en çok büyüyen ve en üstün rahmet gibi rahmet eyle; ey merhametlilerin en merhametlisi! Allah\'ım! Müminlerin emiri Ali\'ye rahmet eyle; onu seveni sev, ona düşmanlık besleyene düşman ol ve onun kanının dökülmesinde ilişkisi olanların azabını kat kat artır. Allah\'ım! Peygamber\'in Muhammed\'in (O\'na ve Ehlibeyt\'ine selâm olsun) kızı Fâtıma\'ya rahmet eyle ve onu inciterek Peygamberini incitmiş olanlaralanet eyle. Allah\'ım! Müslümanların iki imamı Hasan ve Hüseyin\'e rahmet eyle; onları sevenleri sev, onlara düşmanlık besleyenlere düşman ol ve onların şehadetine vesile olanların azabını kat kat artır. Allah\'ım! Müslümanların imamı Ali ibn\'il-Hüseyin\'e (İmam Zeynülabidin\'e) rahmet eyle; onu seveni sev, ona düşman olana düşman ol ve ona zulmedenin azabını kat kat artır. Allah\'ım! Müslümanların imamı Muhammed ibn-i Ali\'ye (İmam Bâkır\'a) rahmet eyle; onu seveni sev, ona düşmanlık besleyene düşman ol ve ona zulmedenin azabını kat kat artır. Allah\'ım! Müslümanların imamı Cafer ibn-i Muhammed\'e (İmam Sâdık\'a) rahmet eyle; onu seveni sev, ona düşman olana düşman ol ve ona zulmedenin azabını kat kat artır. Allah\'ım! Müslümanların imamı Musa ibn-i Cafer\'e (İmam Kazım\'a) rahmet eyle; onu seveni sev, ona düşman olana düşman ol ve onun şehadetine vesile olanların azabını kat kat artır. Allah\'ım! Müslümanların imamı Ali ibn-i Musa\'ya (İmam Rıza\'ya) rahmet eyle; onu seveni sev, ona düşmanlık besleyene düşman ol ve onun şehadetine vesile olanların azabını kat kat artır. Allah\'ım! Müslümanların imamı Muhammed ibn-i Ali\'ye (İmam Mu-hammed Takî\'ye) rahmet eyle; onu seveni sev, ona düşman olana düşman ol ve ona zulmedenin azabını kat kat artır. Allah\'ım! Müslü-manların imamı Ali ibn-i Muhammed\'e (İmam Ali Nakî\'ye) rahmet eyle; onu seveni sev, ona düşmanlık besleyene düşman ol ve ona zulmedenin azabını kat kat artır. Allah\'ım! Müslümanların imamı Hasan ibn-i Ali\'ye (İmam Hasan Askerî\'ye) rahmet eyle; onu seveni sev, ona düşman olana düşman olve ona zulmedenin azabını kat kat artır. Allah\'ım! İmam Hasan Askerî\'den sonra Müslümanların imamı olan (Hz. Mehdi\'ye) rahmet eyle; onu seveni sev, ona düşman olana düşman ol; onun kurtuluş ve zuhurunu yakınlaştır. Allah\'ım! Peygamber\'inin iki oğlu Kasım ve Tâhir\'e rahmet eyle. Allah\'ım! Peygamber\'inin kızı Rukkayye\'ye rahmet eyle ve onu inciterek Peygamberini incitmiş olana lânet eyle. Allah\'ım! Peygamber\'inin kızı Ümm-ü Külsüm\'e rahmet eyle ve onu inciterek Peygamber\'ini incitmiş olana lânet eyle. Allah\'ım Peygamber\'inin soyuna rahmet eyle. Allah\'ım! Ehlibeyt\'i hakkında Sen Peygamber\'inin halifesi (vekili) ol. Allah\'ım! Yeryüzünde onları imkân ve iktidar sahibi kıl. Allah\'ım! Gizlide ve aşikârda bizi hak üzere onların safında, onların imdatçıları ve yardımcıları kıl. Allah\'ım! Onların intikamını al ve kanlarını yerde bırakma. Bizden, onlardan ve kadın-erkek bütün müminlerden, tüm zalim ve zorbaların zulüm ve şerlerini ve hayatı elinde olan her canlının zarar ve ziyanını uzaklaştır. Şüphesiz en şiddetli korkuyu ve cezayı veren ancak sensin.\" Ardından da Merhum Seyyid İbn Tâvûs\'un nakline göre şu dua okunur: يا عُدَّتي في كُرْبَتي، وَيا صاحِبي في شِدَّتي، وَيا وَلِيّي في نِعْمَتي، وَيا غايَتي في رَغْبَتي، اَنْتَ السّاتِرُ عَوْرَتي، وَالْمُؤْمِنُ رَوْعَتي، وَالْمُقيلُ عَثْرَتي، فَاغْفِرْ لي خَطيئَتي يا اَرْحَمَ الرّاحِمينَ. \"Ey sıkıntılı günlerimde hazırlığım; ey zor günlerimde arkadaşım; ey nimetligünlerimde veli nimetim ve ey iştiyakımın doruk noktası! Sensin kusurlarımı örten, korkumu yatıştırıp beni rahatlatan; sensin sürçmemi affeden; o hâlde hatamı bağışla, ey merhametlilerin en merhametlisi!\" Ve şu duayla devam edilir: اَللّـهُمَّ اِنّي اَدْعُوكَ لِهَمٍّ لا يُفَرِّجُهُ غَيْرُكَ، وَلِرَحْمَةٍ لا تُنالُ إلاّ بِكَ، وَلِكَرْبٍ لا يَكْشِفُهُ إلاّ اَنْتَ، وَلِرَغْبَةٍ لا تُبْلَغُ إلاّ بِكَ، وَلِحاجَةٍ لا يَقْضيها إلاّ اَنْتَ. اَللّـهُمَّ فَكَما كانَ مِنْ شَأنِكَ ما اَذِنْتَ لي بِهِ مِنْ مَسْأَلَتِكَ وَرَحِمْتَني بِهِ مِنْ ذِكْرِكَ، فَلْيَكُنْ مِنْ شَأنِكَ سَيِّدي الاِجابَةُ لي فيـما دَعْوَتُكَ، وَعَوائِدُ الاِفْضالِ فيـما رَجَوْتُكَ، وَالنَّجاهُ مِمّا فَزِعْتُ اِلَيْكَ فيهِ، فَاِنْ لَمْ اَكُنْ اَهْلاً اَنْ اَبْلُغَ رَحْمَتَكَ فَاِنَّ رَحْمَتَكَ اَهْلٌ اَنْ تَبْلُغَني وَتَسَعَني، وَاِنْ لَمْ اَكُنْ لِلإجابَةِ اَهْلاً فَاَنْتَ اَهْلُ الْفَضْلِ، وَرَحْمَتُكَ وَسِعَتْ كُلَّ شَيْءٍ، فَلْتَسَعْني رَحْمَتُكَ. يا اِلهٰي يا كَريمُ اَسْأَلُكَ بِوَجْهِكَ الْكَريمِ اَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وَاَهْلِ بَيْتِهِ، وَاَنْ تُفَرِّجَ هَمّي، وَتَكْشِفَ كَرْبي وَغَمّي، وَترْحَمَني بِرَحْمَتِكَ، وَتَرْزُقَني مِنْفَضْلِكَ اِنَّكَ سَميعُ الدُّعاءِ قَريبٌ مُجيبٌ . Allah\'ım! Sana dua edip ancak senin giderebileceğin üzüntülerimi gidermeni diliyorum; senden, ancak senin lütfunla erişilebilecek rahmetini istiyorum; senden ancak senin son verebileceğin sıkıntılarıma son vermeni diliyorum; ancak seninle ulaşılabilecek arzuları talep ediyorum ve senden ancak senin verebileceğin hacetleri istiyorum. Allah\'ım! Sana el açmama izin vermeği ve seni zikretmekle bana merhamet etmeği kendine layık gördüğün gibi, dualarımı kabul etmek, fazl u kereminden bana ümit ettiğim şeyleri vermek ve korkup da sana yalvardığım şeylerden beni kurtarmak sana layıktır; eğer ben rahmetine erişmeye layık değilsem, rahmetin bana ulaşmaya ve beni kapsamağa layıktır. Eğer ben icabet edilmeye (duamın kabul olmasına) lâyık değil-sem, sen fazl u kerem sahibisin ve rahmetin her şeyi kaplamıştır. Şu hâlde rahmetin beni de kaplasın. Ey mabudum; ey kerem ve lütuf sahibi! Kerim olan zatın hakkına sana el açıyor ve Muhammed ve Ehlibeyt\'ine salât etmeni, hüznümü gidermeni, sıkıntı ve gamıma son vermeni, kendi rahmetinle bana merhamet etmeni ve fazl u kereminden beni rızıklandırmanı diliyorum; kuşkusuz sen duayı duyansın, yakınsın ve (duayı) kabul edensin.\" 4- Merhum Seyyid ve Merhum Şeyh şu duanın da her gün okunmasını rivayet etmişlerdir: اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ فَضْلِكَ بِاَفْضَلِهِ وَكُلُّ فَضْلِكَ فاضِلٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِفَضْلِكَ كُلِّه، اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ رِزْقِكَ بِاَعَمِّهِ وَكُلُّ رِزْقِكَعامٌّ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِرِزْقِكَ كُلِّهِ، اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ عَطائِكَ بِأَهْنَئِهِ وَكُلُّ عَطائكَ هَنيءٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِعَطائِكَ كُلِّه، اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ خَيْرِكَ بِاَعْجَلِهِ وَكُلُّ خَيْرِكَ عاجِلٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِخَيْرِكَ كُلِّهِ، اَللّـهُمَّ اِنّي اَسْأَلُكَ مِنْ اِحْسانِكَ بِاَحْسَنِهِ وَكُلُّ اِحْسانِكَ حَسَنٌ، اَللّـهُمَّ اِنّي اَسْأَلُكَ بِاِحْسانِكَ كُلِّهِ. اَللّـهُمَّ اِنّي اَسْأَلُكَ بِما تُجيبُني بِهِ حينَ اَسْأَلُكَ فَاَجِبْني يا اَللهُ، وَصَلِّ عَلى مُحَمَّدٍ عَبْدِكَ الْمُرْتَضى، وَرسُولِكَ الْمُصْطَفى، وَاَمينِكَ وَنَجِيِّكَ دُونَ خَلْقِكَ وَنَجيبِكَ مِنْ عِبادِكَ، وَنَبِيِّكَ بِالصِّدْقِ، وَحَبيبِكَ، وَصَلِّ عَلى رَسُولِكَ وَخِيَرَتِكَ مِنَ الْعالَمينَ، الْبَشيرِ الَّنذيرِ السِّراجِ الْمُنيرِ، وَعلى اَهْلِ بَيْتِهِ الاَبْرارِ الطّاهِرينَ، وَعَلى مَلائِكَتِكَ الَّذينَ اسْتَخْلَصْتَهُمْ لِنَفْسِكَ، وَحَجَبْتَهُمْ عَنْ خَلْقِكَ، وَعَلى اَنْبِيائِكَ الَّذينَ يُنبِئُونَ عَنْكَ بِالصِّدْقِ، وَعَلى رُسُلِكَ الَّذينَ خَصَصْتَهُمْ بِوَحْيِكَ،وَفَضَّلْتَهُمْ عَلَى الْعالَمينَ بِرِسالاتِكَ، وَعَلى عِبادِكَ الصّالِحينَ الَّذينَ اَدْخَلْتَهُمْ في رَحْمَتِكَ، الاَئِمَّةِ الْمُهْتَدينَ الرّاشِدينَ، وَاَوْلِيائِكَ الْمُطَهَّرينَ، وَعَلى جَبْرَئيلَ وَميكائيلَ وَاِسْرافيلَ وَمَلَكِ الْمَوْتِ، وَعَلى رِضْوانَ خازِنِ الْجِنانِ، وَعَلى مالِكٍ خازِنِ النّارِ، وَرُوحِ الْقُدُسِ وَالرُّوحِ الاَمينِ، وَحَمَلَةِ عَرْشِكَ الْمُقَرَّبينَ، وَعَلى الْمَلَكَيْنِ الْحافِظَيْنِ عَلَيَّ بِالصَّلاةِ الَّتي تُحِبُّ اَنْ يُصَلِّيَ بِها عَلَيْهِمْ اَهْلُ السَّماواتِ وَاَهْلُ الاَرَضينَ صَلاةً طَيِّبَةً كَثيرةً مُبارَكَةً زاكِيَةً نامِيَةً ظاهِرَةً باطِنَةً شَريفَةً فاضِلَةً، تُبَيِّنُ بِها فَضْلَهُمْ عَلَى الاَوَّلينَ وَالآخِرِينَ. اَللّـهُمَّ أَعْطِ مُحَمَّداً الْوَسيلَةَ وَالشَّرَفَ وَالْفَضيلَةَ واجْزِهِ خَيْرَ ما جَزَيْتَ نَبِيّاً عَنْ اُمَّتِهِ، اَللّـهُمَّ وَاَعْطِ مُحَمَّداً صَلَّى اللهُ عَلَيْهِ وَآلِهِ مَعَ كُلِّ زُلْفَةٍ زُلْفَةً، وَمَعَ كُلِّ وَسيلَةٍ وَسيلَةً، وَمَعَ كُلِّ فَضيلَةٍ فَضيلَةً، وَمَعَ كُلِّ شَرَفٍ شَرَفَاً. اَللّـهُمَّ أعْطِ مُحَمَّداً وَآلَهُ يَوْمَ الْقِيامَةِ اَفْضَلَ مااَعْطَيْتَ اَحَداً مِنَ الاَوَّلينَ والآخِرِينَ. اَللّـهُمَّ وَاجْعَلْ مُحَمَّداً صَلَّى اللهُ عَلَيْهِ وآلِهِ اَدْنَى الْمُرْسَلينَ مِنْكَ مَجْلِساً، وَأفْسَحَهُمْ فِي الْجَنَّةِ عِنْدَكَ مَنْزِلاً، وَاَقْرَبَهُمْ اِلَيْكَ وَسيلَةً، وَاْجْعَلْهُ اَوَّلَ شافِعٍ، وَاَوَّلَ مُشَفَّعٍ، وَاَوَّلَ قائِلٍ، وَاَنْجَحَ سائِلٍ، وَابْعَثْهُ الْمَقامَ الَْمحْمُودَ الَّذي يَغْبِطُهُ بِهِ الاَوَّلُونَ والآخِرُونَ يا اَرْحَمَ الرّاحِمينَ. وَاَسْأَلُكَ اَنْ تُصَلِّيَ عَلى مُحَمَّد وَآلِ مُحَمَّد وَاَنْ تَسْمَعَ صَوْتي وَتُجيبَ دَعْوَتي، وَتَتَجاوَزَ عَنْ خَطيئَتي، وَتَصْفَحَ عَنْ ظُلْمي، وَتُنْجِحَ طَلِبَتي، وَتَقْضِيَ حاجَتي، وَتُنْجِزَ لي ما وَعَدْتَني، وَتُقيلَ عَثْرَتي، وَتَغْفِرَ ذُنُوبي، وَتَعْفُوَ عَنْ جُرْمي، وَتُقْبِلَ عَلَيَّ وَلا تُعْرِضَ عَنّي، وَتَرْحَمَني وَلا تُعَذِّبَني وَتُعافِيَني وَلا تَبْتَلِيَني، وَتْرزُقَني مِنَ الرِّزْقِ اَطْيَبَهُ وَاَوْسَعَهُ وَلا تَحْرِمْني يا رَبِّ وَاقْضِ عَنّي دَيْني، وَضَعْ عَنّي وِزْري، وَلا تُحَمِّلْني ما لا طاقَةَ لي بِهِ، يا مَوْلايَ اَدْخِلْني في كُلِّ خَيْرٍ اَدْخَلْتَ فيهِ مُحَمَّداً وآلَ مُحَمَّدٍ،وَاَخْرِجْني مِنْ كُلِّ سُوءٍ اَخْرَجْتَ مِنْهُ مُحَمَّداً وَآلَ مُحَمَّدٍ، صَلَواتُكَ عَلَيْهِ وَعَلَيْهِمْ، وَالسَّلامُ عَلَيْهِ وَعَلَيْهِمْ وَرَحْمَةُ اللهِ وَبَرَكاتُهُ. \"Allah\'ım! Senden fazl u kereminin en iyisini diliyorum; elbette se-nin bütün fazl u keremin iyidir; Allah\'ım! Ben, fazl u kereminin hepsinden diliyorum. Allah\'ım! Senden en kapsamlı rızkını diliyorum; elbette senin rızkının hepsi kapsamlıdır. Allah\'ım! Ben rızkının hepsinden diliyorum. Allah\'ım! Senden bağışının en afiyetlisini diliyorum; elbette senin bütün bağışların afiyetlidir. Allah\'ım! Senin bütün bağışlarından diliyorum. Allah\'ım! Senden hayırlarının en acilini diliyorum; elbette senin bütün hayırların acildir. Allah\'ım! Ben bütün hayırlarından diliyorum. Allah\'ım! Senden ihsanının en güzelini diliyorum; şüphesiz senin bütün ihsanların güzeldir. Allah\'ım! Senden bütün ihsanını diliyorum. Allah\'ım! Sana, aracı ettiğimde isteğimi hemen kabul edeceğin şeyi vasıta kılarak sana el açıyorum; şu halde ey Allah (duamı ve dileğimi) kabul buyur ve beğenilmiş kulun, seçilmiş resulün, bütün varlıklarının içerisinden emin ve sırdaş olarak seçtiğin, kullarının soylusu, sadık peygamberin ve habibin Muhammed\'e rahmet eyle. Yine resulün ve âlemdekiler arasından seçtiğin müjdeci, korkutucu ve nurlu (hidayet) çırağı olan (o yüce şahsiyete) ve onun (Hakka) itaatkâr, tertemiz Ehlibey-t\'ine, kendin için halis kıldığın ve yaratıklarından gizli tuttuğun melek-lerine, senden (insanlara) doğru haber veren peygamberlerine, vahyine mahsuskıldığın ve risaletlerinle âlemdekilerden üstün kıldığın resulleri-ne, rahmetine mazhar kıldığın hidayet bulmuş ve kemale ermiş imamlara ve tertemiz velilerin olan salih kullarına, Cebrail\'e, Mikail\'e, ölüm mele-ğine (Azrail\'e), cennet bekçisi Rızvan\'a, cehennem bekçisi Malik\'e, Ruhu\'l-Kudüs\'e, Ruhu\'l-Emin\'e, Arş\'ını taşıyan mukarrep (meleklerine) ve beni koruyan iki meleğe, göklerde ve yerlerde bulunanların onlara etmesini istediğin, onların ilk ve son (bütün) insanlara üstün olduklarını açıklayacağın tertemiz, çok, bereketli, (sürekli) artan, büyüyen, gizli ve aşikâr olan, şerefli ve faziletli bir rahmetle rahmet eyle. Allah\'ım! Muhammed\'e vesile (şefaat hakkı) ver; şeref ve fazilet inayet et; ona, ümmetinden taraf bir peygambere verdiğin en iyi mükâfatı ver. Allah\'ım! Muhammed\'e yakınlık üstüne yakınlık, vesile üstüne vesile, fazilet üstüne fazilet, şeref üstüne şeref lütfeyle. Allah\'ım! Kıyamet gününde gelip geçen (insanlardan) birisine vereceğinin en iyisini Muham-med ve Ehlibeyt\'ine ver. Allah\'ım! Peygamberler arasında Muhammed\'i, sana en yakın maka-mı olan, cennette huzurunda en geniş menzilde yer alan ve sana en yakın vesileye sahip bulunan kimse kıl. Yine onu ilk şefaat eden, şefaati ilk kabul olan, ilk konuşan ve dilediği en çok kabul olan kimse kıl ve onu gelmiş geçmiş (bütün insanların) gıpta edeceği beğenilmiş makama ulaştır; ey merhametlilerin en merhametlisi. (Allah\'ım!) Senden, Muhammed ve Ehlibeyt\'ine salât etmeni ve sesi-mi duymanı, duamı kabul buyurmanı, hatamdan geçmeni, (nefsime) yap-tığım zulmüme göz yummanı, beni dileğime ulaştırmanı,hacetimi vermeni, bana vaat ettiğin şeyleri yerine getirmeni, sürçmemi ve günahlarımı bağışlamanı, suçumu affetmeni, bana teveccüh ederek ben-den yüz çevirmemeni, beni merhametine mazhar kılarak azap etmemeni, bana afiyet vererek (belâya) müptela etmemeni, beni en temiz ve en geniş rızkınla rızıklandırarak mahrum kılmamanı diliyorum. Ey Rabbim! Borcumu eda eyle, vizr u vebalimin yükünü üzerimden kaldır (beni bağışla ve) güç yetiremeyeceğim şeyleri bana yükleme. Ey Mevla\'m! Muhammed ve Ehlibeyt\'ini dâhil ettiğin bütün hayırlara beni de dâhil et; Muhammed ve Ehlibeyt\'ini çıkardığın bütün kötülüklerden beni de çıkar. Senin rahmetin onun ve onların üzerine olsun. Yine selâm, Allah\'ın rahmet ve bereketleri onun ve onların üzerine olsun.\" Sonra üç defa şu cümle okunur: اَللّـهُمَّ اِنّي اَدْعُوكَ كَما اَمَرْتَني فَاسْتَجِبْ لي كَما وَعَدْتَني. \"Allah\'ım! Bana emrettiğin gibi seni çağırıyor, dua ediyorum; sen de bana vaad ettiğin gibi duamı kabul buyur.\" Sonra da şöyle devam edilir: اَللّـهُمَّ اِنّي اَسْأَلُكَ قَليلاً مِنْ كَثيرٍ مَعَ حاجَةٍ بي اِلَيْهِ عَظيمَةٍ، وَغِناكَ عَنْهُ قَديمٌ، وَهُوَ عِنْدي كَثيرٌ، وَهُوَ عَلَيْكَ سَهْلٌ يَسيرٌ، فَامْنُنْ عَلَيَّ بِهِ اِنَّكَ عَلى كُلِّ شَيءٍ قَديْرٌ، آمينَ رَبَّ الْعالَمينَ. \"Allah\'ım! Büyük ihtiyacım olduğu hâlde çoktan azını istiyorum; hâlbuki ezelden beri seninona ihtiyacın yoktu. (Bu isteğim) bana göre çoktur, fakat sana göre kolay ve azdır; şu halde dileğimi bana ihsan et; şüphesiz senin her şeye gücün yeter; amin (kabul buyur) ey âlemlerin Rabbi!\" 5- Şu duayı okumak: اَللّـهُمَّ اِنِّي اَدْعُوكَ كَما اَمَرْتَني فَاسْتَجِبْ لي كَما وَعَدْتَني \"Allah\'ım! Bana emrettiğin gibi seni çağırıyor, dua ediyorum; sen de bana vaad ettiğin gibi duamı kabul buyur.\" 6- Şeyh Mufid (r.a) \"el-Muknia\" kitabında Ali b. Mehziyâr\'dan, o da İmam Muhammed Taki\'den (a.s) şu zikir ve duaların Ramazanın başından sonuna kadar gece ve gündüzleri, çok okunmasının müste-hap olduğunu rivayet etmiştir: يا ذَا الَّذي كانَ قَبْلَ كُلِّ شَيءٍ، ثُمَّ خَلَقَ كُلَّ شَيءٍ، ثُمَّ يَبْقى وَيَفْنى كُلُّ شَيءٍ، يا ذَا الَّذي لَيْسَ كَمِثْلِهِ شيءٍ، وَيا ذَا الَّذي لَيْسَ فِي السَّماواتِ الْعُلى، وَلا فِى الاَرَضينَ السُفْلى، وَلا فَوقَهُنَّ وَلا تَحْتَهُنَّ، وَلا بَيْنَهُنَّ اِلـٰهٌ يُعْبَدُ غَيْرُهُ لَكَ الْحَمْدُ حَمْداً لا يَقْوى عَلى اِحْصائِهِ إلاّ اَنْتَ، فَصَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمِّدٍ صَلاةً لا يَقْوى عَلى اِحْصائِها إلاّ اَنْتَ. \"Ey her şeyden önce var olan; sonra her şeyi yaratan ve her şey fani olduktan sonra bakî kalacak olan; ey hiçbir şeye benzemeyen; ey ne yüce göklerde, ne aşağı yerlerde, ne onlarınüstünde, ne altında, ne de aralarında kendisinden başka tapılan bir ilâh olmayan (yüce Allah!) Sana hamdolsun; saymaya (miktarını belirlemeye) senden başkasının güç yetiremeyeceği bir hamd olsun. Şu hâlde Muhammed ve Ehlibeyt\'ine senden başkasının sayamayacağı bir rahmet et.\" 7- Merhum Kef\'emî \"Beledu\'l-Emin\" ve \"Misbah\" adlı kitapların-da \"Seyyid İbn Bâkî\'nin \"İhtiyar\" ından şöyle nakletmiştir: Allah Tea-la, Ramazan ayında her gün aşağıdaki duayı okuyan kimsenin kırk yıllık günahı affeder: اَللّـهُمَّ رَبَّ شَهْرِ رَمَضانَ الَّذي اَنْزَلْتَ فيهِ الْقُرْآنَ، وَافْتَرَضْتَ عَلى عِبادِكَ فيهِ الصِّيامَ، ارْزُقْني حَجَّ بَيْتِكَ الْحَرامِ في هذَا الْعامِ وَفي كُلِّ عامٍ، وَاغْفِرْ لِيَ الذُّنُوبَ الْعِظامَ فَاِنَّهُ لا يَغْفِرُها غَيْرُكَ يا ذَا الْجَلالِ وَالاِكْرامِ. \"Allah\'ım! Ey Kur\'ân\'ı indirdiğin ve orucunu kullarına farz kıldığın ramazan ayının Rabbi! Bu yıl ve her yıl Beytü\'l-Harâm\'ının haccını bana nasip et ve büyük günahlarımı bağışla; çünkü kuşkusuz onları senden başkası bağışlayamaz, ey büyüklük ve yücelik sahibi!\" 8- Merhum Feyz-i Kâşanî \"Hulasetu\'l-Ezkar\" adlı eserinde şu zikirlerin her gün yüz defa okunmasını nakletmiştir: سُبْحانَ الضّارِّ النّافِعِ، سُبْحانَ الْقاضي بالْحَقِّ، سُبْحانَالْعَلِيِّ الأَعْلى، سُبْحانَهُ وَبِحَمْدِهِ، سُبْحانَهُ وَتَعالى. \"Münezzehtir (hak edene) zarar ve (hak edene) menfaat veren (Allah)! Münezzehtir hak üzere hüküm veren. Münezzehtir yüceler yücesi (Allah)! Münezzehtir O ve ben O\'na hamd ediyorum. Münezzehtir O ve (her şeyden) yücedir.\" 9- Merhum Şeyh Müfid \"el-Müknia\" kitabında şöyle demiştir: Ramazan ayının sünnetlerinden birisi de her gün yüz defa Resulullah\'a (s.a.a) salât u selâm etmektir. Bu sayıyı ne kadar artırırsa, fazileti de o kadar artar.\";s:9:\"published\";N;s:5:\"state\";i:1;s:6:\"access\";s:1:\"1\";s:8:\"language\";s:1:\"*\";s:18:\"publish_start_date\";s:19:\"2012-05-02 03:17:00\";s:16:\"publish_end_date\";s:19:\"0000-00-00 00:00:00\";s:10:\"start_date\";s:19:\"2012-05-02 13:17:00\";s:8:\"end_date\";s:19:\"0000-00-00 00:00:00\";s:10:\"list_price\";N;s:10:\"sale_price\";N;s:7:\"type_id\";i:1;}'),(13,'index.php?option=com_k2&view=item&id=1350','index.php?option=com_k2&view=item&id=1350:ramazan-ayının-her-gününün-kısa-ve-özel-duası','Ramazan Ayının Her Gününün Kısa Ve Özel Duası','Aşağıdaki dualar büyük fazilet ve sevaplarla İbn Abbas kanalıyla Resulullah\'tan (s.a.a) nakledilmiştir: 1. Günün Duası: اَللّـهُمَّ اجْعَلْ صِيامي فيهِ صِيامَ الصّائِمينَ، وَقِيامي فيهِ قيامَ الْقائِمينَ، وَنَبِّهْني فيهِ عَنْ نَوْمَةِ الْغافِلينَ، وَهَبْ','2019-11-03 13:40:27','c115e1d1c802b9cb290ff15f90751b78',1,1,1,'*','2012-05-03 14:47:00','0000-00-00 00:00:00','2012-05-03 14:47:00','0000-00-00 00:00:00',0,0,1,'O:19:\"FinderIndexerResult\":18:{s:11:\"\0*\0elements\";a:25:{s:2:\"id\";s:4:\"1350\";s:5:\"alias\";s:53:\"ramazan-ayının-her-gününün-kısa-ve-özel-duası\";s:7:\"summary\";s:22049:\"<p>\r\n	Aşağıdaki dualar b&uuml;y&uuml;k fazilet ve sevaplarla İbn Abbas kanalıyla Resulullah&#39;tan (s.a.a) nakledilmiştir:</p>\r\n\r\n<p>\r\n	1. G&uuml;n&uuml;n Duası:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اجْعَلْ صِيامي فيهِ صِيامَ الصّائِمينَ، وَقِيامي فيهِ قيامَ الْقائِمينَ، وَنَبِّهْني فيهِ عَنْ نَوْمَةِ الْغافِلينَ، وَهَبْ لى جُرْمي فيهِ يا اِلـٰهَ الْعالَمينَ، وَاعْفُ عَنّي يا عافِياً عَنْ الُْمجْرِمينَ .</h6>\r\n\r\n<p>\r\n	&quot;Allah&#39;ım! Bu g&uuml;nde tutuğum orucu (ger&ccedil;ek) oru&ccedil; tutanların orucu gibi ve ibadetimi (ger&ccedil;ek) ibadet edenlerin ibadeti gibi kıl; bu g&uuml;nde beni gafillerin uykusundan uyandır; su&ccedil;umu bu g&uuml;nde bağışla; ey &acirc;lemlerin ilahı! Affet beni, ey su&ccedil;luları affeden (Rabbim)!&quot;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	2. G&uuml;n&uuml;n Duası:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ قَرِّبْني فيهِ اِلى مَرْضاتِكَ، وَجَنِّبْني فيهِ مِنْ سَخَطِكَ وَنَقِماتِكَ، وَوَفِّقْني فيهِ لِقِرآءَةِ آيـاتِكَ بِرَحْمَتِكَ يا اَرْحَمَ الرّاحِمينَ .</h6>\r\n\r\n<p>\r\n	&quot;Allah&#39;ım! Bu g&uuml;nde beni kendi hoşnutluğuna yakınlaştırıp gazap ve azabından uzaklaştır. Bu g&uuml;nde ayetlerini okumaya beni muvaffak kıl; rahmetin hakkına ey merhametlilerin en merhametlisi.&quot;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	3. G&uuml;n&uuml;n Duası:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ ارْزُقْني فيهِ الذِّهْنَ وَالتَّنْبيهَ، وَباعِدْني فيهِ مِنَ السَّفاهَةِ وَالتَّمْويهِ، وَاجْعَلْ لي نَصيباً مِنْ كُلِّ خَيْرٍ تُنْزِلُ فيهِ، بِجُودِكَ يا اَجْوَدَ الأَجْوَدينَ .</h6>\r\n\r\n<p>\r\n	&quot;Allah&#39;ım! Bu g&uuml;nde bana zek&acirc; ve uyanıklık (ibadet ve itaatten gafil olmama) hali ver; beni cahillik ve batıl işlerden uzaklaştır. Bu g&uuml;nde indirdiğin her hayırdan bana da bir nasip ayır; c&ouml;mertliğin hakkına ey c&ouml;mertlerin en c&ouml;merdi!&quot;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	4. G&uuml;n&uuml;n Duası:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ قَوِّني فيهِ عَلى اِقامَةِ اَمْرِكَ، وَاَذِقْني فيهِ حَلاوَةَ ذِكْرِكَ، وَاَوْزِعْني فيهِ لاَِداءِ شُكْرِكَ بِكَرَمِكَ، وَاحْفَظْني فيهِ بِحِفْظِكَ وَسَتْرِكَ، يا اَبْصَرَ النّاظِرينَ.</h6>\r\n\r\n<p>\r\n	&quot;Allah&#39;ım! Bu g&uuml;nde emrini uygulamak i&ccedil;in beni g&uuml;&ccedil;lendir; bu g&uuml;nde zikrinin g&uuml;zel tadını bana tattır; kereminle beni bu g&uuml;nde ş&uuml;kr&uuml;n&uuml; eda etmek i&ccedil;in hazırla; bu g&uuml;nde hıfzın ve &ouml;rt&uuml;nle beni (g&uuml;nah ve beladan) koru; ey basiretlilerin en basiretlisi!&quot;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	5. G&uuml;n&uuml;n Duası:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اجْعَلْني فيهِ مِنْ الْمُسْتَغْفِرينَ، وَاجْعَلْني فيهِ مِنْ عِبادِكَ الصّالِحينَ اْلقانِتينَ، وَاجْعَلني فيهِ مِنْ اَوْلِيائِكَ الْمُقَرَّبينَ، بِرَأْفَتِكَ يا اَرْحَمَ الرّاحِمينَ .</h6>\r\n\r\n<p>\r\n	&quot;Allah&#39;ım! Bu g&uuml;nde beni mağfiret dileyenlerden, sana itaat eden salih kullarından ve mukarrep velilerinden kıl; l&uuml;tuf ve şefkatin hakkına ey merhametlilerin en merhametlisi!&quot;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	6. G&uuml;n&uuml;n Duası:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	&nbsp;&nbsp;&nbsp; اَللّـهُمَّ لا تَخْذُلْني فيهِ لِتَعَرُّضِ مَعْصِيَتِكَ، وَلا تَضْرِبْني بِسِياطِ نَقِمَتِكَ، وَزَحْزِحْني فيهِ مِنْ مُوجِباتِ سَخَطِكَ، بِمَنِّكَ وَاَياديكَ يا مُنْتَهى رَغْبَةِ الرّاغِبينَ .</h6>\r\n\r\n<p>\r\n	&quot;Allah&#39;ım! Sana karşı işlediğim g&uuml;nahtan &ouml;t&uuml;r&uuml; bu g&uuml;nde beni yalnız bırakma; azap kırbacınla beni cezalandırma; bu g&uuml;nde gazabına vesile olacak şeylerden beni uzaklaştır; (sonsuz) l&uuml;tfun ve nimetlerin hakkına, ey şevkli insanların en b&uuml;y&uuml;k arzusu.&quot;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	7. G&uuml;n&uuml;n Duası:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اَعِنّي فِيهِ عَلى صِيامِهِ وَقِيامِهِ، وَجَنِّبْني فيهِ مِنْ هَفَواتِهِ وَآثامِهِ، وَارْزُقْني فيهِ ذِكْرَكَ بِدَوامِهِ، بِتَوْفيقِكَ يا هادِيَ الْمُضِلّينَ .</h6>\r\n\r\n<p>\r\n	&quot;Allah&#39;ım! Bu g&uuml;nde oru&ccedil; tutup ibadete durmam i&ccedil;in bana yardımcı ol; bu g&uuml;n&uuml;n s&uuml;r&ccedil;me ve g&uuml;nahlarından beni uzaklaştır; bu g&uuml;nde s&uuml;rekli olarak seni zikretmeyi bana nasip eyle; tevfikinle ey yolunu şaşıranları hidayet eden.&quot;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	8. G&uuml;n&uuml;n Duası:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ ارْزُقْني فيهِ رَحْمَةَ الاَْيْتامِ، وَاِطْعامَ اَلطَّعامِ، وَاِفْشاءَ السَّلامِ، وَصُحْبَةَ الْكِرامِ، بِطَولِكَ يا مَلْجَأ الآمِلينَ .</h6>\r\n\r\n<p>\r\n	&quot;Allah&#39;ım! Bu g&uuml;nde &ouml;ks&uuml;zlere merhamet etmeyi, (fakirlerin) karnını doyurmayı, karşıma &ccedil;ıkan herkese sel&acirc;m vermeyi ve değerli insanlarla oturup kalkmayı bana nasip eyle; iyilik ve ihsanınla, ey arzu edenlerin sığınağı.&quot;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	9. G&uuml;n&uuml;n Duası:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اجْعَلْ لي فيهِ نَصيباً مِنْ رَحْمَتِكَ الْواسِعَةِ، وَاهْدِني فيهِ لِبَراهينِكَ السّاطِعَةِ، وَخُذْ بِناصِيَتي اِلى مَرْضاتِكَ الْجامِعَةِ، بِمَحَبَّتِكَ يا اَمَلَ الْمُشْتاقينَ .</h6>\r\n\r\n<p>\r\n	<sub>&quot;</sub>Allah&#39;ım! Bu g&uuml;nde geniş rahmetinden beni nasipsiz bırakma; a&ccedil;ık delil ve burhanlarını bana g&ouml;ster ve beni alıp en kapsamlı hoşnutluğuna g&ouml;t&uuml;r; muhabbetinle, ey şevkli insanların arzusu!&quot;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	10. G&uuml;n&uuml;n Duası:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اجْعَلْني فيهِ مِنَ الْمُتَوَكِّلينَ عَلَيْكَ، وَاجْعَلْني فيهِ مِنَ الْفائِزينَ لَدَيْكَ، وَاجْعَلْني فيهِ مِنَ الْمُقَرَّبينَ اِلَيْكَ، بِاِحْسانِكَ يا غايَةَ الطّالِبينَ .</h6>\r\n\r\n<p>\r\n	&quot;Allah&#39;ım! Bu g&uuml;nde beni sana tevekk&uuml;l edenlerden, sana g&ouml;re saadete erişenlerden ve sana yakınlaşan kimselerden kıl; ihsanınla ey arayanların en b&uuml;y&uuml;k talebi!&quot;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	11. G&uuml;n&uuml;n Duası:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ حَبِّبْ اِلَيَّ فيهِ الاِحْسانَ، وَكَرِّهْ اِلَيَّ فيهِ الْفُسُوقَ وَالْعِصْيانَ، وَحَرِّمْ عَلَيَّ فيهِ السَّخَطَ وَالنّيرانَ بِعَوْنِكَ يا غِياثَ الْمُسْتَغيثينَ.</h6>\r\n\r\n<p>\r\n	Allah&#39;ım! Bu g&uuml;nde iyilik ve ihsanı bana sevdir; fısk ve g&uuml;nahtan beni nefret ettir; gazabını ve (cehennem) ateşini bana haram kıl; yardımınla, ey medet dileyenlerin imdadı!</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	12. G&uuml;n&uuml;n Duası:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ زَيِّنّي فيهِ بِالسِّتْرِ وَالْعَفافِ، وَاسْتُرْني فيهِ بِلِباسِ الْقُنُوعِ وَالْكَفافِ، وَاحْمِلْني فيهِ عَلَى الْعَدْلِ وَالاِنْصافِ، وَآمِنّي فيهِ مِنْ كُلِّ ما اَخافُ، بِعِصْمَتِكَ يا عِصْمَةَ الْخائِفينَ.</h6>\r\n\r\n<p>\r\n	&quot;Allah&#39;ım! Bu g&uuml;nde &ouml;rt&uuml; ve iffetle beni ziynetlendir; bug&uuml;n kanaat ve elde olana yetinme libasını bana giydir; beni bu g&uuml;nde adalet ve insafa sevk et ve korktuğum her şeyden beni emniyete al; koruma ve ismetinle; ey korkanları koruyan (Rabbim)!&quot;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	13. G&uuml;n&uuml;n Duası:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ طَهِّرْني فيهِ مِنَ الدَّنَسِ وَالأَقْذارِ، وَصَبِّرْني فيهِ عَلى كائِناتِ الأَقْدارِ، وَوَفِّقْني فيهِ لِلتُّقى وَصُحْبَةِ الأَبْرارِ، بِعَوْنِكَ يا قُرَّةَ عَيْنِ الْمَساكينَ.</h6>\r\n\r\n<p>\r\n	&quot;Allah&#39;ım! Bu g&uuml;nde beni (madd&icirc; ve manev&icirc; b&uuml;t&uuml;n) kir ve pisliklerden temizle; bu g&uuml;nde olması takdir edilen olaylara karşı beni sabırlı kıl. Bu g&uuml;nde takvalı olmaya ve iyi insanlarla arkadaşlık yapmaya beni muvaffak eyle; yardımınla, ey zavallı ve miskin insanların g&ouml;z nuru!&quot;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	14. G&uuml;n&uuml;n Duası:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ لا تُؤاخِذْني فيهِ بِالْعَثَراتِ، وَاَقِلْني فيهِ مِنَ الْخَطايا وَالْهَفَواتِ، وَلا تَجْعَلْني فيهِ غَرَضاً لِلْبَلايا وَالآفاتِ، بِعِزَّتِكَ يا عِزَّ الْمُسْلِمينَ.</h6>\r\n\r\n<p>\r\n	&quot;Allah&#39;ım! Bu g&uuml;nde ayak s&uuml;r&ccedil;melerimden dolayı beni cezalandırma; hata ve yanlışlarımı bağışla. Bu g&uuml;nde beni bel&acirc; ve afetlerin hedefi haline getirme; izzetinle, ey M&uuml;sl&uuml;manların izzeti!&quot;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	15. G&uuml;n&uuml;n Duası:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ ارْزُقْني فيهِ طاعَةَ الْخاشِعينَ، وَاشْرَحْ فيهِ صَدْري بِاِنابَةِ&nbsp;الْمُخْبِتينَ، بِاَمانِكَ يا اَمانَ الْخائِفينَ.</h6>\r\n\r\n<p>\r\n	&quot;Allah&#39;ım! Bu g&uuml;nde bana huşu ehlinin itaatini nasip eyle; m&uuml;tevazı insanlar gibi d&ouml;n&uuml;ş yapıp t&ouml;vbe etmemle g&ouml;ğs&uuml;m&uuml; genişlet; emanınla, ey korkanların emanı/g&uuml;veni!&quot;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	16. G&uuml;n&uuml;n Duası:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ وَفِّقْني فيهِ لِمُوافَقَةِ الأَبْرارِ، وَجَنِّبْني فيهِ&nbsp;مُرافَقَةَ الأَشْرارِ، وَآوِني فيهِ بِرَحْمَتِكَ اِلى دارِ الْقَـرارِ، بِاِلهٰيَّتِكَ يا اِلـٰهَ الْعالَمينَ.</h6>\r\n\r\n<p>\r\n	&quot;Allah&#39;ım! Bu g&uuml;nde iyi insanlarla arkadaş olmaya beni muvaffak kıl ve k&ouml;t&uuml; insanların arkadaşlığından beni uzaklaştır. Rahmetinle bana ebediyet ve s&uuml;k&ucirc;net yurdu olan (cennette) yer ver; il&acirc;hlığın hakkına, ey &acirc;lemlerin il&acirc;hı!&quot;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	17. G&uuml;n&uuml;n Duası:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اهْدِني فيهِ لِصالِحِ الأَعْمالِ، وَاقْضِ لي فيهِ الْحَوائِجَ وَالآمالَ، يا مَنْ لا يَحْتاجُ اِلَى التَّفْسيرِ وَالسُّؤالِ، يا عالِماً بِما في صُدُورِ الْعالَمينَ، صَلِّ عَلى مُحَمَّدٍ وَآلِهِ الطّاهِرينَ.</h6>\r\n\r\n<p>\r\n	&quot;Allah&#39;ım! Bu g&uuml;nde beni salih amellere hidayet et; bu g&uuml;nde beni hacet ve arzularıma kavuştur. Ey a&ccedil;ıklamaya ve sormaya ihtiyacı olmayan; ey &acirc;lemdekilerin g&ouml;ğs&uuml;nde bulunanları (i&ccedil;inde ge&ccedil;enleri) bilen (Rabbim)! Muhammed&#39;e ve onun tertemiz Ehlibeyt&#39;ine rahmet et.&quot;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	18. G&uuml;n&uuml;n Duası:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ نَبِّهْني فيهِ لِبَرَكاتِ اَسْحارِهِ، وَنَوِّرْ فيهِ قَلْبي بِضياءِ اَنْوارِهِ، وَخُذْ بِكُلِّ اَعْضائي اِلَى اتِّباعِ آثارِهِ، بِنُورِكَ يا مُنَوِّرَ قُلُوبِ الْعارِفينَ.</h6>\r\n\r\n<p>\r\n	&quot;Allah&#39;ım! Bu g&uuml;n&uuml;n seherlerinin bereketlerinden yararlanmak i&ccedil;in beni uyandır; nurlarının ışığıyla kalbimi aydınlat ve b&uuml;t&uuml;n uzuvlarımı bu g&uuml;n&uuml;n eserlerinden, bereketlerinden yararlandır; nurun ile ey ariflerin g&ouml;n&uuml;llerini aydınlatan!&quot;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	19. G&uuml;n&uuml;n Duası:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ وَفِّرْ فيهِ حَظّي مِنْ بَرَكاتِهِ، وَسَهِّلْ سَبيلي اِلى خَيْراتِهِ، وَلا تَحْرِمْني قَبُولَ حَسَناتِهِ، يا هادِياً اِلَى الْحَقِّ الْمُبينِ.</h6>\r\n\r\n<p>\r\n	&quot;Allah&#39;ım! Bu g&uuml;n&uuml;n bereketlerinden nasibimi bol et; hayırlarına ulaşma yolumu kolaylaştır; iyi amellerinin kabul&uuml;nden beni mahrum bırakma; ey apa&ccedil;ık hakka hidayet eden (Rabbim)!&quot;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	20. G&uuml;n&uuml;n Duası:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ افْتَحْ لي فيهِ اَبْوابَ الْجِنانِ، وَاَغْلِقْ عَنّي فيهِ اَبْوابَ النّيرانِ، وَوَفِّقْني فيهِ لِتِلاوَةِ الْقُرْآنِ، يا مُنْزِلَ السَّكينَةِ في قُلُوبِ الْمُؤْمِنينَ.</h6>\r\n\r\n<p>\r\n	&quot;Allah&#39;ım! Bu g&uuml;nde cennet kapılarını (y&uuml;z&uuml;me) a&ccedil;; cehennem kapılarını (y&uuml;z&uuml;me) kapat; bu g&uuml;nde Kur&#39;&acirc;n okumaya beni muvaffak kıl; ey mu&#39;minlerin kalplerine s&uuml;k&ucirc;net ve huzur indiren (Y&uuml;ce Allah)!&quot;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	21. G&uuml;n&uuml;n Duası:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اجْعَلْ لى فيهِ اِلى مَرْضاتِكَ دَليلاً، وَلا تَجْعَلْ لِلشَّيْطانِ فيهِ عَلَيَّ سَبيلاً، وَاجْعَلِ الْجَنَّةَ لي مَنْزِلاً وَمَقيلاً، يا قاضِيَ حَوائِجِ الطّالِبينَ.&nbsp;&nbsp;</h6>\r\n\r\n<p>\r\n	&quot;Allah&#39;ım! Bu g&uuml;nde bana, beni hoşnutluğuna g&ouml;t&uuml;recek bir kılavuz nasip et; bu g&uuml;n Şeytan&#39;ı bana ulaştıracak hi&ccedil;bir yol bırakma; benim yerleşeceğim ve rahat edeceğim yeri cennet kıl; ey arayanların hacetlerini yerine getiren (Rabbim)!&quot;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	22. G&uuml;n&uuml;n Duası:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ افْتَحْ لي فيهِ اَبْوابَ فَضْلِكَ، وَاَنْزِلْ عَلَيَّ فيهِ بَرَكاتِكَ، وَوَفِّقْني فيهِ لِمُوجِباتِ مَرْضاتِكَ، وَاَسْكِنّي فيهِ بُحْبُوحاتِ جَنّاتِكَ، يا مُجيبَ دَعْوَةِ الْمُضْطَرّينَ.</h6>\r\n\r\n<p>\r\n	&quot;Allah&#39;ım! Fazl u rahmetinin kapılarını bu g&uuml;nde y&uuml;z&uuml;me a&ccedil;; bu g&uuml;nde bereketlerini &uuml;zerime indir ve beni hoşnutluğuna vesile olacak şeylere muvaffak kıl; beni cennetlerinin ortasına yerleştir; ey perişanların duasını kabul eden (Allah)!&quot;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	23. G&uuml;n&uuml;n Duası:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اغْسِلْني فيهِ مِنَ الذُّنُوبِ، وَطَهِّرْني فيهِ مِنَ الْعُيُوبِ، وَامْتَحِنْ قَلْبي فيهِ بِتَقْوَى الْقُلُوبِ، يا مُقيلَ عَثَراتِ الْمُذْنِبينَ.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</h6>\r\n\r\n<p>\r\n	&quot;Allah&#39;ım! Bu g&uuml;nde beni g&uuml;nah ve kusurlardan yıkayıp temizle; kalbimin imtihanında bana kalplerin takvasını ver; ey g&uuml;nahk&acirc;rların s&uuml;r&ccedil;melerini bağışlayan (Rabbim)!&quot;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	24. G&uuml;n&uuml;n Duası:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اِنّي اَسْأَلُكَ فيهِ ما يُرْضيكَ، وَاَعُوذُ بِكَ مِمّا يُؤْذيكَ، وَاَسْأَلُكَ التَّوْفيقَ فيهِ لاَِنْ اُطيعَكَ وَلا اَعْصيَكَ، يا جَوادَ السّائِلينَ.</h6>\r\n\r\n<p>\r\n	&quot;Allah&#39;ım! Bu g&uuml;nde seni razı edecek şeyleri senden diliyor ve seni rahatsız edecek şeylerden sana sığınıyorum. (Allah&#39;ım!) Bu g&uuml;nde sana itaat edip karşı gelmemek i&ccedil;in senden tevfik ve yardım diliyorum; ey el a&ccedil;ıp dilenenlere c&ouml;mert davranan (Rabbim)!&quot;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	25. G&uuml;n&uuml;n Duası:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اجْعَلْني فيهِ مُحِبَّاً لاَِوْلِيائِكَ، وَمُعادِياً لاَِعْدائِكَ، مُسْتَنّاً بِسُنَّةِ خاتَمِ اَنْبِيائِكَ، يا عاصِمَ قُلُوبِ النَّبِيّينَ.</h6>\r\n\r\n<p>\r\n	&quot;Allah&#39;ım! Beni, bu g&uuml;nde velilerini seven, d&uuml;şmanlarına d&uuml;şmanlık besleyen ve peygamberlerinin sonuncusu (Muhammed Mustafa&#39;nın -s.a.a-) s&uuml;nnetine uyan kimselerden kıl; ey peygamberlerin kalplerini koruyan (Y&uuml;ce Allah)!&quot;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	26. G&uuml;n&uuml;n Duası:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اجْعَلْ سَعْيي فيهِ مَشْكُوراً، وَذَنْبي فيهِ مَغْفُوراً وَعَمَلي فيهِ مَقْبُولاً، وَعَيْبي فيهِ مَسْتُوراً، يا اَسْمَعَ السّامِعينَ.</h6>\r\n\r\n<p>\r\n	&quot;Allah&#39;ım! Bu g&uuml;nde &ccedil;abamı m&uuml;k&acirc;fatlandır; g&uuml;nahımı bağışla; amelimi kabul buyur ve kusurumun &uuml;zerini &ouml;rt; ey duyanların en iyi duyanı!&quot;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	27. G&uuml;n&uuml;n Duası:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ ارْزُقْني فيهِ فَضْلَ لَيْلَةِ الْقَدْرِ، وَصَيِّرْ اُمُوري فيهِ مِنَ الْعُسْرِ اِلَى الْيُسْرِ، وَاقْبَلْ مَعاذيري، وَحُطَّ عَنّيِ الذَّنْبَ وَالْوِزْرَ، يا رَؤوفاً بِعِبادِهِ الصّالِحينَ.</h6>\r\n\r\n<p>\r\n	&quot;Allah&#39;ım! Bu g&uuml;nde bana Kadir gecesinin sevabını l&uuml;tfeyle; işlerimi zorluktan kolaylığa d&ouml;n&uuml;şt&uuml;r; mazeretlerimi kabul buyur; g&uuml;nah ve vizr u vebalı &uuml;zerimden kaldır; ey salih kullarına şefkatli olan!&quot;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	28. G&uuml;n&uuml;n Duası:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ وَفِّرْ حَظّي فيهِ مِنَ النَّوافِلِ، وَاَكْرِمْني فيهِ بِاِحْضارِ الْمَسائِلِ، وَقَرِّبْ فيهِ وَسيلَتى اِلَيْكَ مِنْ بَيْنِ الْوَسائِلِ، يا مَنْ لا يَشْغَلُهُ اِلْحـاحُ الْمُلِحّينَ.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</h6>\r\n\r\n<p>\r\n	&quot;Allah&#39;ım! Bu g&uuml;nde m&uuml;stehap (s&uuml;nnet) amellerden nasibimi &ccedil;oğalt; (d&uuml;nya ve ahrette) sorumlu olduğum şeyleri hazırlayarak bana l&uuml;tuf ve bağışta bulun; bug&uuml;nde vesileler arasından sana vesilemi yakınlaştır bana; ey ısrarla (yalvaranların) ısrarı kendisini (başkalarıyla ilgilenmekten) alıkoymayan (Rabbim)!&quot;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	29. G&uuml;n&uuml;n Duası:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ غَشِّني فيهِ بِالرَّحْمَةِ، وَارْزُقْني فيهِ التَّوْفيقَ وَالْعِصْمَةَ، وَطَهِّرْ قَلْبي مِنْ غَياهِبِ التُّهْمَةِ، يا رَحيماً بِعِبادِهِ الْمُؤْمِنينَ.</h6>\r\n\r\n<p>\r\n	&quot;Allah&#39;ım! Bu g&uuml;nde rahmetinle beni kapla; bu g&uuml;nde bana (iyi amelleri yapmak i&ccedil;in) tevfik ve (k&ouml;t&uuml; amellerden) korunma (g&uuml;c&uuml;) l&uuml;tfeyle ve beni ş&uuml;phe ve su&ccedil; unsuru addedilebilecek şeylerin karanlığından temizle; ey m&uuml;min kullarına merhametli olan (Rabbim)!&quot;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	30. G&uuml;n&uuml;n Duası:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	اَللّـهُمَّ اجْعَلْ صِيامى فيهِ بِالشُّكْرِ وَالْقَبُولِ عَلى ما تَرْضاهُ وَيَرْضاهُ الرَّسُولُ، مُحْكَمَةً فُرُوعُهُ بِالأُصُولِ، بِحَقِّ سَيِّدِنا مُحَمَّدٍ وَآلِهِ الطّاهِرينَ، وَالْحَمْدُ للهِ رَبِّ الْعالَمينَ.&nbsp;</h6>\r\n\r\n<p>\r\n	&quot;Allah&#39;ım! Bu g&uuml;nde tuttuğum orucu kendin ve Resul&#39;&uuml;n beğendiği şekilde m&uuml;k&acirc;fatlandırıp kabul buyur ve onun furuunu (iman ve ihl&acirc;s olan) usul&uuml;yle pekiştir; efendimiz Muhammed ve onun tertemiz Ehlibeyt&#39;i hakkına. 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Günün Duası: اَللّـهُمَّ اجْعَلْ صِيامي فيهِ صِيامَ الصّائِمينَ، وَقِيامي فيهِ قيامَ الْقائِمينَ، وَنَبِّهْني فيهِ عَنْ نَوْمَةِ الْغافِلينَ، وَهَبْ لى جُرْمي فيهِ يا اِلـٰهَ الْعالَمينَ، وَاعْفُ عَنّي يا عافِياً عَنْ الُْمجْرِمينَ . \"Allah\'ım! Bu günde tutuğum orucu (gerçek) oruç tutanların orucu gibi ve ibadetimi (gerçek) ibadet edenlerin ibadeti gibi kıl; bu günde beni gafillerin uykusundan uyandır; suçumu bu günde bağışla; ey âlemlerin ilahı! Affet beni, ey suçluları affeden (Rabbim)!\" 2. Günün Duası: اَللّـهُمَّ قَرِّبْني فيهِ اِلى مَرْضاتِكَ، وَجَنِّبْني فيهِ مِنْ سَخَطِكَ وَنَقِماتِكَ، وَوَفِّقْني فيهِ لِقِرآءَةِ آيـاتِكَ بِرَحْمَتِكَ يا اَرْحَمَ الرّاحِمينَ . \"Allah\'ım! Bu günde beni kendi hoşnutluğuna yakınlaştırıp gazap ve azabından uzaklaştır. Bu günde ayetlerini okumaya beni muvaffak kıl; rahmetin hakkına ey merhametlilerin en merhametlisi.\" 3. Günün Duası: اَللّـهُمَّ ارْزُقْني فيهِ الذِّهْنَ وَالتَّنْبيهَ، وَباعِدْني فيهِ مِنَ السَّفاهَةِ وَالتَّمْويهِ، وَاجْعَلْ لي نَصيباً مِنْ كُلِّ خَيْرٍ تُنْزِلُ فيهِ، بِجُودِكَ يا اَجْوَدَ الأَجْوَدينَ. \"Allah\'ım! Bu günde bana zekâ ve uyanıklık (ibadet ve itaatten gafil olmama) hali ver; beni cahillik ve batıl işlerden uzaklaştır. Bu günde indirdiğin her hayırdan bana da bir nasip ayır; cömertliğin hakkına ey cömertlerin en cömerdi!\" 4. Günün Duası: اَللّـهُمَّ قَوِّني فيهِ عَلى اِقامَةِ اَمْرِكَ، وَاَذِقْني فيهِ حَلاوَةَ ذِكْرِكَ، وَاَوْزِعْني فيهِ لاَِداءِ شُكْرِكَ بِكَرَمِكَ، وَاحْفَظْني فيهِ بِحِفْظِكَ وَسَتْرِكَ، يا اَبْصَرَ النّاظِرينَ. \"Allah\'ım! Bu günde emrini uygulamak için beni güçlendir; bu günde zikrinin güzel tadını bana tattır; kereminle beni bu günde şükrünü eda etmek için hazırla; bu günde hıfzın ve örtünle beni (günah ve beladan) koru; ey basiretlilerin en basiretlisi!\" 5. Günün Duası: اَللّـهُمَّ اجْعَلْني فيهِ مِنْ الْمُسْتَغْفِرينَ، وَاجْعَلْني فيهِ مِنْ عِبادِكَ الصّالِحينَ اْلقانِتينَ، وَاجْعَلني فيهِ مِنْ اَوْلِيائِكَ الْمُقَرَّبينَ، بِرَأْفَتِكَ يا اَرْحَمَ الرّاحِمينَ . \"Allah\'ım! Bu günde beni mağfiret dileyenlerden, sana itaat eden salih kullarından ve mukarrep velilerinden kıl; lütuf ve şefkatin hakkına ey merhametlilerin en merhametlisi!\" 6. Günün Duası: اَللّـهُمَّ لا تَخْذُلْني فيهِ لِتَعَرُّضِ مَعْصِيَتِكَ، وَلا تَضْرِبْنيبِسِياطِ نَقِمَتِكَ، وَزَحْزِحْني فيهِ مِنْ مُوجِباتِ سَخَطِكَ، بِمَنِّكَ وَاَياديكَ يا مُنْتَهى رَغْبَةِ الرّاغِبينَ . \"Allah\'ım! Sana karşı işlediğim günahtan ötürü bu günde beni yalnız bırakma; azap kırbacınla beni cezalandırma; bu günde gazabına vesile olacak şeylerden beni uzaklaştır; (sonsuz) lütfun ve nimetlerin hakkına, ey şevkli insanların en büyük arzusu.\" 7. Günün Duası: اَللّـهُمَّ اَعِنّي فِيهِ عَلى صِيامِهِ وَقِيامِهِ، وَجَنِّبْني فيهِ مِنْ هَفَواتِهِ وَآثامِهِ، وَارْزُقْني فيهِ ذِكْرَكَ بِدَوامِهِ، بِتَوْفيقِكَ يا هادِيَ الْمُضِلّينَ . \"Allah\'ım! Bu günde oruç tutup ibadete durmam için bana yardımcı ol; bu günün sürçme ve günahlarından beni uzaklaştır; bu günde sürekli olarak seni zikretmeyi bana nasip eyle; tevfikinle ey yolunu şaşıranları hidayet eden.\" 8. Günün Duası: اَللّـهُمَّ ارْزُقْني فيهِ رَحْمَةَ الاَْيْتامِ، وَاِطْعامَ اَلطَّعامِ، وَاِفْشاءَ السَّلامِ، وَصُحْبَةَ الْكِرامِ، بِطَولِكَ يا مَلْجَأ الآمِلينَ . \"Allah\'ım! Bu günde öksüzlere merhamet etmeyi, (fakirlerin) karnını doyurmayı, karşıma çıkan herkese selâm vermeyi ve değerli insanlarla oturup kalkmayı bana nasip eyle; iyilik ve ihsanınla, ey arzu edenlerin sığınağı.\" 9. Günün Duası:dir=\"RTL\"> اَللّـهُمَّ اجْعَلْ لي فيهِ نَصيباً مِنْ رَحْمَتِكَ الْواسِعَةِ، وَاهْدِني فيهِ لِبَراهينِكَ السّاطِعَةِ، وَخُذْ بِناصِيَتي اِلى مَرْضاتِكَ الْجامِعَةِ، بِمَحَبَّتِكَ يا اَمَلَ الْمُشْتاقينَ . \" Allah\'ım! Bu günde geniş rahmetinden beni nasipsiz bırakma; açık delil ve burhanlarını bana göster ve beni alıp en kapsamlı hoşnutluğuna götür; muhabbetinle, ey şevkli insanların arzusu!\" 10. Günün Duası: اَللّـهُمَّ اجْعَلْني فيهِ مِنَ الْمُتَوَكِّلينَ عَلَيْكَ، وَاجْعَلْني فيهِ مِنَ الْفائِزينَ لَدَيْكَ، وَاجْعَلْني فيهِ مِنَ الْمُقَرَّبينَ اِلَيْكَ، بِاِحْسانِكَ يا غايَةَ الطّالِبينَ . \"Allah\'ım! Bu günde beni sana tevekkül edenlerden, sana göre saadete erişenlerden ve sana yakınlaşan kimselerden kıl; ihsanınla ey arayanların en büyük talebi!\" 11. Günün Duası: اَللّـهُمَّ حَبِّبْ اِلَيَّ فيهِ الاِحْسانَ، وَكَرِّهْ اِلَيَّ فيهِ الْفُسُوقَ وَالْعِصْيانَ، وَحَرِّمْ عَلَيَّ فيهِ السَّخَطَ وَالنّيرانَ بِعَوْنِكَ يا غِياثَ الْمُسْتَغيثينَ. Allah\'ım! Bu günde iyilik ve ihsanı bana sevdir; fısk ve günahtan beni nefret ettir; gazabını ve (cehennem) ateşini bana haram kıl; yardımınla, ey medet dileyenlerin imdadı! 12. Günün Duası: اَللّـهُمَّزَيِّنّي فيهِ بِالسِّتْرِ وَالْعَفافِ، وَاسْتُرْني فيهِ بِلِباسِ الْقُنُوعِ وَالْكَفافِ، وَاحْمِلْني فيهِ عَلَى الْعَدْلِ وَالاِنْصافِ، وَآمِنّي فيهِ مِنْ كُلِّ ما اَخافُ، بِعِصْمَتِكَ يا عِصْمَةَ الْخائِفينَ. \"Allah\'ım! Bu günde örtü ve iffetle beni ziynetlendir; bugün kanaat ve elde olana yetinme libasını bana giydir; beni bu günde adalet ve insafa sevk et ve korktuğum her şeyden beni emniyete al; koruma ve ismetinle; ey korkanları koruyan (Rabbim)!\" 13. Günün Duası: اَللّـهُمَّ طَهِّرْني فيهِ مِنَ الدَّنَسِ وَالأَقْذارِ، وَصَبِّرْني فيهِ عَلى كائِناتِ الأَقْدارِ، وَوَفِّقْني فيهِ لِلتُّقى وَصُحْبَةِ الأَبْرارِ، بِعَوْنِكَ يا قُرَّةَ عَيْنِ الْمَساكينَ. \"Allah\'ım! Bu günde beni (maddî ve manevî bütün) kir ve pisliklerden temizle; bu günde olması takdir edilen olaylara karşı beni sabırlı kıl. Bu günde takvalı olmaya ve iyi insanlarla arkadaşlık yapmaya beni muvaffak eyle; yardımınla, ey zavallı ve miskin insanların göz nuru!\" 14. Günün Duası: اَللّـهُمَّ لا تُؤاخِذْني فيهِ بِالْعَثَراتِ، وَاَقِلْني فيهِ مِنَ الْخَطايا وَالْهَفَواتِ، وَلا تَجْعَلْني فيهِ غَرَضاً لِلْبَلايا وَالآفاتِ، بِعِزَّتِكَ يا عِزَّ الْمُسْلِمينَ. \"Allah\'ım! Bu günde ayak sürçmelerimden dolayı beni cezalandırma; hata veyanlışlarımı bağışla. Bu günde beni belâ ve afetlerin hedefi haline getirme; izzetinle, ey Müslümanların izzeti!\" 15. Günün Duası: اَللّـهُمَّ ارْزُقْني فيهِ طاعَةَ الْخاشِعينَ، وَاشْرَحْ فيهِ صَدْري بِاِنابَةِ الْمُخْبِتينَ، بِاَمانِكَ يا اَمانَ الْخائِفينَ. \"Allah\'ım! Bu günde bana huşu ehlinin itaatini nasip eyle; mütevazı insanlar gibi dönüş yapıp tövbe etmemle göğsümü genişlet; emanınla, ey korkanların emanı/güveni!\" 16. Günün Duası: اَللّـهُمَّ وَفِّقْني فيهِ لِمُوافَقَةِ الأَبْرارِ، وَجَنِّبْني فيهِ مُرافَقَةَ الأَشْرارِ، وَآوِني فيهِ بِرَحْمَتِكَ اِلى دارِ الْقَـرارِ، بِاِلهٰيَّتِكَ يا اِلـٰهَ الْعالَمينَ. \"Allah\'ım! Bu günde iyi insanlarla arkadaş olmaya beni muvaffak kıl ve kötü insanların arkadaşlığından beni uzaklaştır. Rahmetinle bana ebediyet ve sükûnet yurdu olan (cennette) yer ver; ilâhlığın hakkına, ey âlemlerin ilâhı!\" 17. Günün Duası: اَللّـهُمَّ اهْدِني فيهِ لِصالِحِ الأَعْمالِ، وَاقْضِ لي فيهِ الْحَوائِجَ وَالآمالَ، يا مَنْ لا يَحْتاجُ اِلَى التَّفْسيرِ وَالسُّؤالِ، يا عالِماً بِما في صُدُورِ الْعالَمينَ، صَلِّ عَلى مُحَمَّدٍ وَآلِهِ الطّاهِرينَ. \"Allah\'ım! Bu günde beni salih amellere hidayet et; bugünde beni hacet ve arzularıma kavuştur. Ey açıklamaya ve sormaya ihtiyacı olmayan; ey âlemdekilerin göğsünde bulunanları (içinde geçenleri) bilen (Rabbim)! Muhammed\'e ve onun tertemiz Ehlibeyt\'ine rahmet et.\" 18. Günün Duası: اَللّـهُمَّ نَبِّهْني فيهِ لِبَرَكاتِ اَسْحارِهِ، وَنَوِّرْ فيهِ قَلْبي بِضياءِ اَنْوارِهِ، وَخُذْ بِكُلِّ اَعْضائي اِلَى اتِّباعِ آثارِهِ، بِنُورِكَ يا مُنَوِّرَ قُلُوبِ الْعارِفينَ. \"Allah\'ım! Bu günün seherlerinin bereketlerinden yararlanmak için beni uyandır; nurlarının ışığıyla kalbimi aydınlat ve bütün uzuvlarımı bu günün eserlerinden, bereketlerinden yararlandır; nurun ile ey ariflerin gönüllerini aydınlatan!\" 19. Günün Duası: اَللّـهُمَّ وَفِّرْ فيهِ حَظّي مِنْ بَرَكاتِهِ، وَسَهِّلْ سَبيلي اِلى خَيْراتِهِ، وَلا تَحْرِمْني قَبُولَ حَسَناتِهِ، يا هادِياً اِلَى الْحَقِّ الْمُبينِ. \"Allah\'ım! Bu günün bereketlerinden nasibimi bol et; hayırlarına ulaşma yolumu kolaylaştır; iyi amellerinin kabulünden beni mahrum bırakma; ey apaçık hakka hidayet eden (Rabbim)!\" 20. Günün Duası: اَللّـهُمَّ افْتَحْ لي فيهِ اَبْوابَ الْجِنانِ، وَاَغْلِقْ عَنّي فيهِ اَبْوابَ النّيرانِ، وَوَفِّقْني فيهِ لِتِلاوَةِ الْقُرْآنِ، يا مُنْزِلَالسَّكينَةِ في قُلُوبِ الْمُؤْمِنينَ. \"Allah\'ım! Bu günde cennet kapılarını (yüzüme) aç; cehennem kapılarını (yüzüme) kapat; bu günde Kur\'ân okumaya beni muvaffak kıl; ey mu\'minlerin kalplerine sükûnet ve huzur indiren (Yüce Allah)!\" 21. Günün Duası: اَللّـهُمَّ اجْعَلْ لى فيهِ اِلى مَرْضاتِكَ دَليلاً، وَلا تَجْعَلْ لِلشَّيْطانِ فيهِ عَلَيَّ سَبيلاً، وَاجْعَلِ الْجَنَّةَ لي مَنْزِلاً وَمَقيلاً، يا قاضِيَ حَوائِجِ الطّالِبينَ. \"Allah\'ım! Bu günde bana, beni hoşnutluğuna götürecek bir kılavuz nasip et; bu gün Şeytan\'ı bana ulaştıracak hiçbir yol bırakma; benim yerleşeceğim ve rahat edeceğim yeri cennet kıl; ey arayanların hacetlerini yerine getiren (Rabbim)!\" 22. Günün Duası: اَللّـهُمَّ افْتَحْ لي فيهِ اَبْوابَ فَضْلِكَ، وَاَنْزِلْ عَلَيَّ فيهِ بَرَكاتِكَ، وَوَفِّقْني فيهِ لِمُوجِباتِ مَرْضاتِكَ، وَاَسْكِنّي فيهِ بُحْبُوحاتِ جَنّاتِكَ، يا مُجيبَ دَعْوَةِ الْمُضْطَرّينَ. \"Allah\'ım! Fazl u rahmetinin kapılarını bu günde yüzüme aç; bu günde bereketlerini üzerime indir ve beni hoşnutluğuna vesile olacak şeylere muvaffak kıl; beni cennetlerinin ortasına yerleştir; ey perişanların duasını kabul eden (Allah)!\" 23. Günün Duası: اَللّـهُمَّ اغْسِلْني فيهِ مِنَالذُّنُوبِ، وَطَهِّرْني فيهِ مِنَ الْعُيُوبِ، وَامْتَحِنْ قَلْبي فيهِ بِتَقْوَى الْقُلُوبِ، يا مُقيلَ عَثَراتِ الْمُذْنِبينَ. \"Allah\'ım! Bu günde beni günah ve kusurlardan yıkayıp temizle; kalbimin imtihanında bana kalplerin takvasını ver; ey günahkârların sürçmelerini bağışlayan (Rabbim)!\" 24. Günün Duası: اَللّـهُمَّ اِنّي اَسْأَلُكَ فيهِ ما يُرْضيكَ، وَاَعُوذُ بِكَ مِمّا يُؤْذيكَ، وَاَسْأَلُكَ التَّوْفيقَ فيهِ لاَِنْ اُطيعَكَ وَلا اَعْصيَكَ، يا جَوادَ السّائِلينَ. \"Allah\'ım! Bu günde seni razı edecek şeyleri senden diliyor ve seni rahatsız edecek şeylerden sana sığınıyorum. (Allah\'ım!) Bu günde sana itaat edip karşı gelmemek için senden tevfik ve yardım diliyorum; ey el açıp dilenenlere cömert davranan (Rabbim)!\" 25. Günün Duası: اَللّـهُمَّ اجْعَلْني فيهِ مُحِبَّاً لاَِوْلِيائِكَ، وَمُعادِياً لاَِعْدائِكَ، مُسْتَنّاً بِسُنَّةِ خاتَمِ اَنْبِيائِكَ، يا عاصِمَ قُلُوبِ النَّبِيّينَ. \"Allah\'ım! Beni, bu günde velilerini seven, düşmanlarına düşmanlık besleyen ve peygamberlerinin sonuncusu (Muhammed Mustafa\'nın -s.a.a-) sünnetine uyan kimselerden kıl; ey peygamberlerin kalplerini koruyan (Yüce Allah)!\" 26. Günün Duası: اَللّـهُمَّ اجْعَلْ سَعْيي فيهِمَشْكُوراً، وَذَنْبي فيهِ مَغْفُوراً وَعَمَلي فيهِ مَقْبُولاً، وَعَيْبي فيهِ مَسْتُوراً، يا اَسْمَعَ السّامِعينَ. \"Allah\'ım! Bu günde çabamı mükâfatlandır; günahımı bağışla; amelimi kabul buyur ve kusurumun üzerini ört; ey duyanların en iyi duyanı!\" 27. Günün Duası: اَللّـهُمَّ ارْزُقْني فيهِ فَضْلَ لَيْلَةِ الْقَدْرِ، وَصَيِّرْ اُمُوري فيهِ مِنَ الْعُسْرِ اِلَى الْيُسْرِ، وَاقْبَلْ مَعاذيري، وَحُطَّ عَنّيِ الذَّنْبَ وَالْوِزْرَ، يا رَؤوفاً بِعِبادِهِ الصّالِحينَ. \"Allah\'ım! Bu günde bana Kadir gecesinin sevabını lütfeyle; işlerimi zorluktan kolaylığa dönüştür; mazeretlerimi kabul buyur; günah ve vizr u vebalı üzerimden kaldır; ey salih kullarına şefkatli olan!\" 28. Günün Duası: اَللّـهُمَّ وَفِّرْ حَظّي فيهِ مِنَ النَّوافِلِ، وَاَكْرِمْني فيهِ بِاِحْضارِ الْمَسائِلِ، وَقَرِّبْ فيهِ وَسيلَتى اِلَيْكَ مِنْ بَيْنِ الْوَسائِلِ، يا مَنْ لا يَشْغَلُهُ اِلْحـاحُ الْمُلِحّينَ. \"Allah\'ım! Bu günde müstehap (sünnet) amellerden nasibimi çoğalt; (dünya ve ahrette) sorumlu olduğum şeyleri hazırlayarak bana lütuf ve bağışta bulun; bugünde vesileler arasından sana vesilemi yakınlaştır bana; ey ısrarla (yalvaranların) ısrarı kendisini (başkalarıyla ilgilenmekten) alıkoymayan(Rabbim)!\" 29. Günün Duası: اَللّـهُمَّ غَشِّني فيهِ بِالرَّحْمَةِ، وَارْزُقْني فيهِ التَّوْفيقَ وَالْعِصْمَةَ، وَطَهِّرْ قَلْبي مِنْ غَياهِبِ التُّهْمَةِ، يا رَحيماً بِعِبادِهِ الْمُؤْمِنينَ. \"Allah\'ım! Bu günde rahmetinle beni kapla; bu günde bana (iyi amelleri yapmak için) tevfik ve (kötü amellerden) korunma (gücü) lütfeyle ve beni şüphe ve suç unsuru addedilebilecek şeylerin karanlığından temizle; ey mümin kullarına merhametli olan (Rabbim)!\" 30. Günün Duası: اَللّـهُمَّ اجْعَلْ صِيامى فيهِ بِالشُّكْرِ وَالْقَبُولِ عَلى ما تَرْضاهُ وَيَرْضاهُ الرَّسُولُ، مُحْكَمَةً فُرُوعُهُ بِالأُصُولِ، بِحَقِّ سَيِّدِنا مُحَمَّدٍ وَآلِهِ الطّاهِرينَ، وَالْحَمْدُ للهِ رَبِّ الْعالَمينَ. \"Allah\'ım! Bu günde tuttuğum orucu kendin ve Resul\'ün beğendiği şekilde mükâfatlandırıp kabul buyur ve onun furuunu (iman ve ihlâs olan) usulüyle pekiştir; efendimiz Muhammed ve onun tertemiz Ehlibeyt\'i hakkına. Ve bütün övgüler âlemlerin Rabbi olan Allah\'a mahsustur.\"\";s:9:\"published\";N;s:5:\"state\";i:1;s:6:\"access\";s:1:\"1\";s:8:\"language\";s:1:\"*\";s:18:\"publish_start_date\";s:19:\"2012-05-03 14:47:00\";s:16:\"publish_end_date\";s:19:\"0000-00-00 00:00:00\";s:10:\"start_date\";s:19:\"2012-05-03 14:47:00\";s:8:\"end_date\";s:19:\"0000-00-00 00:00:00\";s:10:\"list_price\";N;s:10:\"sale_price\";N;s:7:\"type_id\";i:1;}'),(14,'index.php?option=com_k2&view=item&id=1026','index.php?option=com_k2&view=item&id=1026:muharrem-ayının-amelleri','Muharrem Ayının Amelleri','Muharrem, Ehl-i Beyt (a.s) Şiilerinin keder ve üzüntü ayıdır. İmam Rıza\'dan (a.s) şöyle rivayet edilmiştir: \"Muharrem ayı girince hiç kimse babamın güldüğünü göremez, keder ve üzüntü yüzünden eksik olmazdı; Aşura gününe kadar hep böyle olurdu. Aşura günü ','2018-11-09 17:14:20','8d01e89334f6fc7c870d23895f5b9a1e',1,1,1,'*','2013-09-04 12:35:00','0000-00-00 00:00:00','2013-09-04 12:53:00','0000-00-00 00:00:00',0,0,1,'O:19:\"FinderIndexerResult\":18:{s:11:\"\0*\0elements\";a:25:{s:2:\"id\";s:4:\"1026\";s:5:\"alias\";s:26:\"muharrem-ayının-amelleri\";s:7:\"summary\";s:35162:\"<p>\r\n	Muharrem, Ehl-i Beyt (a.s) Şiilerinin keder ve &uuml;z&uuml;nt&uuml; ayıdır. İmam Rıza&#39;dan (a.s) ş&ouml;yle rivayet edilmiştir: &quot;Muharrem ayı girince hi&ccedil; kimse babamın g&uuml;ld&uuml;ğ&uuml;n&uuml; g&ouml;remez, keder ve &uuml;z&uuml;nt&uuml; y&uuml;z&uuml;nden eksik olmazdı; Aşura g&uuml;n&uuml;ne kadar hep b&ouml;yle olurdu. Aşura g&uuml;n&uuml; ise babamın musibet, h&uuml;z&uuml;n ve ağlama g&uuml;n&uuml;yd&uuml;; o g&uuml;n babam, &#39;Bug&uuml;n H&uuml;seyin&#39;in (a.s) şahadet g&uuml;n&uuml;d&uuml;r&#39; diyordu.&quot;</p>\r\n\r\n<h3>\r\n	Birinci Gece:</h3>\r\n\r\n<p>\r\n	Seyyid İbn Tavus <em>&quot;İkbal&quot;</em> adlı kitabında bu gece i&ccedil;in birka&ccedil; namaz kaydetmiştir:</p>\r\n\r\n<p>\r\n	1- Y&uuml;z rekat namaz; her rekatta Fatiha ve İhlas sureleri okunur.</p>\r\n\r\n<p>\r\n	2- İki rekat namaz; birinci rekatta Fatiha ve En&#39;am suresi, ikinci rekatta Fatiha ve Y&acirc;s&icirc;n suresi okunur.</p>\r\n\r\n<p>\r\n	3- İki rekat; her rekatta bir Fatiha ve on bir defa İhlas suresi okunur.</p>\r\n\r\n<p>\r\n	Resulullah&#39;tan (s.a.a) nakledilen bir rivayette ş&ouml;yle ge&ccedil;mektedir: &quot;Kim bu gecede bu iki rekat namazı kılar da yılın ilk g&uuml;n&uuml; olan g&uuml;nd&uuml;z&uuml;nde oru&ccedil; tutarsa, b&uuml;t&uuml;n yıl boyu hayır işler yapan bir kimse gibi olur ve o yıl boyunca korunur; &ouml;lecek olsa da cennete girer.&quot;</p>\r\n\r\n<p>\r\n	Yine Seyyid İbn Tavus bu ayın hilalini g&ouml;rmek i&ccedil;in uzun bir dua nakletmiştir.</p>\r\n\r\n<p>\r\n	&#39;M&uuml;mk&uuml;n olursa bu geceyi ihya etmek, dua okumak, namaz kılmak ve Kur&#39;an okuyarak ge&ccedil;irmek gerekir.&#39;</p>\r\n\r\n<h3>\r\n	Birinci G&uuml;n:</h3>\r\n\r\n<p>\r\n	Muharrem ayının ilk g&uuml;n&uuml; yıl başıdır ve bug&uuml;nde iki amel yapılır:</p>\r\n\r\n<p>\r\n	1- Oru&ccedil; tutmak.</p>\r\n\r\n<p>\r\n	Reyyan b. Şebib İmam Rıza&#39;dan (a.s) ş&ouml;yle rivayet etmiştir: &quot;Kim bug&uuml;nde oru&ccedil; tutar ve Allah&#39;a dua ederse, Allah Teala Zekeriyya&#39;nın duasını kabul ettiği gibi onun duasını kabul eder.&quot;</p>\r\n\r\n<p>\r\n	2- İmam Rıza&#39;dan (a.s) ş&ouml;yle nakledilmiştir: Resulullah (s.a.a) Muharrem ayının ilk g&uuml;n&uuml; iki rekat namaz kılar, namazdan sonra ellerini kaldırarak &uuml;&ccedil; defa şu duayı okurdu:</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<h6 style=\"text-align: right;\">\r\n	<strong><span dir=\"RTL\">اَللّـهُمَّ اَنْتَ الاِْلهُ الْقَديمُ وَهذِهِ سَنَةٌ جَديدَةٌ فَاَسْئَلُكَ فيهَا الْعِصْمَةَ مِنَ الشَّيْطانِ وَالْقُوَّةَ عَلى هذِهِ النَّفْسِ الأَمّارَةِ بِالسّوءِ وَالاِشْتِغالَ بِما يُقَرِّبُني اِلَيْكَ يا كَريمُ يا ذَا الْجَلالِ وَالاِكْرامِ يا عِمادَ مَنْ لا عِمادَ لَهُ يا ذَخيرَةَ مَنْ لا ذَخيرَةَ لَهُ يا حِرْزَ مَنْ لا حِرْزَ لَهُ يا غِياثَ مَنْ لا غِياثَ لَهُ يا سَنَدَ مَنْ لا سَنَدَ لَهُ يا كَنْزَ مَنْ لا كَنْزَ لَهُ يا حَسَنَ الْبَلاءِ يا عَظيمَ الرَّجاءِ يا عِزَّ الضُّعَفاءِ يا مُنْقِذَ الْغَرْقى يا مُنْجِيَ الْهَلْكى يا مُنْعِمُ يا مُجْمِلُ يا مُفْضِلُ يا مُحْسِنُ اَنْتَ الَّذي سَجَدَ لَكَ سَوادُ اللَّيْلِ وَنُورُ النَّهارِ وَضَوْءُ الْقَمَرِ وَشُعاعُ الشَّمْسِ وَدَوِيُّ الْماءِ وَحَفيفُ الشَّجَرِ يا اَللهُ لا شَريكَ لَكَ</span><span dir=\"RTL\">.</span></strong></h6>\r\n\r\n<p style=\"text-align: right;\">\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&quot;Allah&#39;ım! Sen kadim olan il&acirc;hsın; bu ise yeni bir yıldır. O halde bu yeni yılda senden şeytandan korunmayı, s&uuml;rekli k&ouml;t&uuml;l&uuml;ğ&uuml; emreden bu nefsime karşı g&uuml;&ccedil;l&uuml; olmayı ve beni sana yakınlaştıracak şeyle meşgul olmayı diliyorum; ey Kerim, ey y&uuml;celik ve ikram sahibi, ey desteği olmayanların desteği, ey zahiresi olmayanın zahiresi, ey koruması olmayanların koruması, ey sığınağı olmayanların sığınağı, ey dayanağı olmayanların dayanağı, ey birikimi olmayanların birikimi, ey g&uuml;zel imtihan -eden-, ey b&uuml;y&uuml;k &uuml;mit, ey zayıfların izzeti, ey boğulanları kurtaran, ey helak olanları necat veren, ey nimet veren, ey g&uuml;zel yapan, ey bağışta bulunan, ey ihsanda bulunan! Sen &ouml;yle bir il&acirc;hsın ki gecenin karanlığı, g&uuml;nd&uuml;z&uuml;n aydınlığı, ayın nuru, g&uuml;neşin ışıltısı, suyun g&uuml;r&uuml;lt&uuml;s&uuml;, ağacın -yapraklarının- hışıltısı sana secde eder.</p>\r\n\r\n<h6 style=\"text-align: right;\">\r\n	<strong><span dir=\"RTL\">اَللّـهُمَّ اجْعَلْنا خَيْراً مِمّا يَظُنُّونَ وَاغْفِرْ لَنا ما لا يَعْمَلُونَ وَلا تُؤاخِذْنا بِما يَقُولُونَ حِسْبِيَ اللهُ لا اِلـٰهَ اِلاّ هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظيمِ آمَنّا بِهِ كلٌّ مِنْ عِنْدِ رَبِّنا وَما يَذَّكَّرُ اِلاّ اُولُوا الأَلْبابِ رَبَّنا لا تُزِغْ قُلُوبَنا بَعْدَ اِذْ هَدَيْتَنا وَهَبْ لَنا مِنْ لَدُنْكَ رَحْمَةً اِنَّكَ اَنْتَ الْوَهّابُ.</span></strong></h6>\r\n\r\n<p>\r\n	Allah&#39;ım! Bizi -insanların- sandıklarından daha hayırlı ve &uuml;st&uuml;n kıl ve&nbsp;<span style=\"line-height: 1.6em;\">-insanların- bilmedikleri -k&ouml;t&uuml;l&uuml;klerimizi- bağışla ve onların s&ouml;yledikleri şeyden dolayı bizi cezalandırma. Allah bana yeter. Allah&#39;tan başka il&acirc;h yoktur; O&#39;na tevekk&uuml;l etti; O y&uuml;ce arşın Rabbi&#39;dir; O&#39;na iman ettik, her şey Rabbimizin indindendir; akıl sahiplerinden başkası anmazlar. Rabbimiz, bizi doğru yola ilettikten sonra kalplerimizi eğriltme, bize katından bir rahmet ver, kuşkusuz sen &ccedil;ok bağışta bulunansın.&quot;</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Şeyh Tus&icirc; ş&ouml;yle diyor: Muharrem ayının ilk on g&uuml;n&uuml;nde oru&ccedil; tutmak m&uuml;stehaptır. Fakat Aşura g&uuml;n&uuml; &ouml;ğleden sonraya kadar yemek ve i&ccedil;mekten sakınılmalıdır; ikindiden sonra ise &ccedil;ok az bir miktarda t&uuml;rbet yenir.</p>\r\n\r\n<p>\r\n	Seyyid İbn Tavus, bu ay boyunca her g&uuml;n oru&ccedil; tutmanın faziletli olduğunu ve bu ayda oru&ccedil; tutmanın, oru&ccedil;lu kimseyi b&uuml;t&uuml;n g&uuml;nahlar-dan koruyacağını rivayet etmiştir.</p>\r\n\r\n<h3>\r\n	&Uuml;&ccedil;&uuml;nc&uuml; G&uuml;n:</h3>\r\n\r\n<p>\r\n	Bug&uuml;nde Hz. Yusuf (a.s) zindandan kurtulmuştur; kim bug&uuml;nde oru&ccedil; tutarsa, Allah Teala zor işleri onun i&ccedil;in kolaylaştırır, ondan &uuml;z&uuml;n-t&uuml;y&uuml; giderir ve Resulullah&#39;tan (s.a.a) nakledilen bir rivayete g&ouml;re duası kabul olur.</p>\r\n\r\n<h3>\r\n	Dokuzuncu g&uuml;n:</h3>\r\n\r\n<p>\r\n	Tasua g&uuml;n&uuml; olan dokuzuncu g&uuml;n. İmam Sadık&#39;tan (s.a.a) ş&ouml;yle rivayet edilmiştir: <em>&quot;Tasua, İmam H&uuml;seyin&#39;le (a.s) yarenlerinin Kerbe-la&#39;da kuşatıldığı, Şam ordusunun o hazreti &ouml;ld&uuml;rmek i&ccedil;in bir araya toplandığı g&uuml;nd&uuml;r. O g&uuml;n İbn Mercane&#39;yle &Ouml;mer-i Sa&#39;d etraflarında toplanan ordunun &ccedil;okluğu nedeniyle sevinip İmam H&uuml;seyin&#39;le (a.s) yarenlerini zayıf saydılar, kimsenin İmam H&uuml;seyin&#39;e (a.s) yardım etmek i&ccedil;in gelmeyeceğine ve Iraklıların o hazreti yalnız bırakacağına emin oldular.&quot;</em> İmam (a.s) sonra, <em>&quot;Babam feda olsun o zayıf garibe&quot;&nbsp;</em>buyurdu.</p>\r\n\r\n<h3>\r\n	Onuncu Gece:</h3>\r\n\r\n<p>\r\n	Onuncu gece Aşura gecesidir; Seyyid İbn Tavus <em>&quot;İkbal&quot;</em> adlı ese-rinde bu gece i&ccedil;in &ccedil;ok sayıda ve &ccedil;ok faziletli dua ve namazlar rivayet etmiştir. Bunlardan biri y&uuml;z rekatlık namazdır; bu namazların her rekatında Fatiha suresinden sonra &uuml;&ccedil; defa İhlas suresi okunur ve namazları bitirdikten sonra da yetmiş defa şu zikir s&ouml;ylenir.</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	<strong>سُبْحانَ اللهِ وَالْحَمْدُ للهِ وَلا اِلـٰهَ اِلاَّ اللهُ وَاللهُ اَكْبَرُ وَلا حَوْلَ وَلا قُوَّةَ اِلاّ بِاللهِ الْعَليِّ الْعَظيمِ.</strong></h6>\r\n\r\n<p>\r\n	Diğer bir rivayette <strong><em>&quot;el-aliyyu&#39;l-azim&quot;</em></strong><em>den sonra &quot;istiğfar ederek bağışlanma dileyin&quot;</em> ge&ccedil;miştir.</p>\r\n\r\n<p>\r\n	Yine gecenin son vakitlerinde d&ouml;rt rekat namaz kılmak, her rekat-ta Fatiha suresinden sora ayete&#39;l-kursi, İhlas, Felak ve Nass surelerinin her birini on defa okumak ve selamdan sonra y&uuml;z defa İhlas suresini okumak bu gecenin m&uuml;stehap amellerindendir.</p>\r\n\r\n<p>\r\n	Ayrıca bu gecede d&ouml;rt rekat namaz kılmak, her rekatta Fatiha suresinden sonra elli defa İhlas suresini okumak da m&uuml;stehaptır; bu namaz &ccedil;ok b&uuml;y&uuml;k bir fazileti olan Emirulm&uuml;minin Ali&#39;nin (a.s) nama-zına uygundur. Namazdan sonra Allah Teala &ccedil;ok zikredilir, Resululla-h&#39;a (s.a.a) &ccedil;ok salavat g&ouml;nderilir ve m&uuml;mk&uuml;n olduğu kadar o hazretin d&uuml;şmanlarına lanet edilir.</p>\r\n\r\n<p>\r\n	Bu gecede ihya etmenin fazileti hakkında ise ş&ouml;yle rivayet etmiştir: B&uuml;t&uuml;n meleklerin yaptığı ibadet kadar ibadet etmiş olur; o gecede ibadet etmek yetmiş yılın ibadetine bedeldir. Kim bu gecede Kerbele&#39;da olup İmam H&uuml;seyin&#39;i (a.s) ziyaret etmeye ve geceyi o hazretin yanıbaşında ge&ccedil;irmeye muvaffak olursa Allah Teala, şehitler arasında İmam H&uuml;seyin&#39;in (a.s) kanına bulanmış olduğu halde o hazretle birlikte mahşere &ccedil;ıkarır.</p>\r\n\r\n<h3>\r\n	Aşura G&uuml;n&uuml;:</h3>\r\n\r\n<p>\r\n	Bug&uuml;n şehitler serveri İmam H&uuml;seyin&#39;in (a.s) şehadet g&uuml;n&uuml; olup Ehl-i Beyt İmamlarıyla (a.s) Şiilerinin h&uuml;z&uuml;n ve yas g&uuml;n&uuml;d&uuml;r. M&uuml;sl&uuml;manların bug&uuml;nde d&uuml;nya işleriyle uğraşmayı bırakıp evlerine bir şey biriktirmemeleri, ağlayıp feryad-u figan etmeleri, en aziz evlat ve akrabalarına yas tuttukları gibi yas tutmaları, İmam H&uuml;seyin (a.s) i&ccedil;in matem ve taziye merasimleri d&uuml;zenlemeleri, ileride değineceğimiz&nbsp;<span style=\"line-height: 1.6em;\">Aşura ziyaretiyle o hazreti ziyaret etmeleri, o hazretin katillerini lanetleyip onlara karşı nefretlerini dile getirmeleri, o hazretin musibe-tinden dolayı birbirlerine şu şekilde başsağlığı dilemeleri gerekir:</span></p>\r\n\r\n<h6 style=\"text-align: right;\">\r\n	<strong><span dir=\"RTL\">اَعْظَمَ اللهُ اُجُورَنا بِمُصابِنا بِالْحُسَيْنِ عَلَيْهَ السَّلامُ وَجَعَلَنا وَاِيّاكُمْ مِنَ الطّالِبينَ بِثارِهِ مَعَ وَلِيِّهِ الاِمامِ الْمَهْديِّ مِنْ آلِ مُحَمَّدٍ عَلَيْهِمُ السَّلامُ</span></strong><strong><span dir=\"RTL\">.</span></strong></h6>\r\n\r\n<p>\r\n	&quot;Allah -İmam- H&uuml;seyin&#39;in -selam olsun ona- musitebinden dolayı ecir ve m&uuml;kafatımızı artırsın, bizi ve sizi, Allah&#39;ın velisi Hz. Muhammed&#39;in evlatlarından İmam Mehdi ile birlikte -Allah&#39;ın selamı onların &uuml;zerine olsun- onun kanını talep edenlerden kılsın.&quot;</p>\r\n\r\n<p>\r\n	Bug&uuml;nde maktel ve mersiye okuyup birbirini ağlatmak da yakışır amellerdendir. Bu konuda ş&ouml;yle rivayet edilmiştir:</p>\r\n\r\n<p>\r\n	Hz. Musa (a.s) Hz. Hızır&#39;la g&ouml;r&uuml;ş&uuml;p ondan ilim almakla g&ouml;revlen-dirilince g&ouml;r&uuml;şmelerinde Hz. Hızır ilk olarak Hz. Muhammed&#39;in (a.s) Ehl-i Beyt&#39;inin (a.s) başına gelecek bela ve musibetleri anlattı ve her ikisi şiddetli bir şekilde ağladılar.</p>\r\n\r\n<p>\r\n	İbn Abbas&#39;tan ş&ouml;yle rivayet edilmiştir: &quot;Zi-Kar&quot;da Hz. Emirulm&uuml;-minin Ali&#39;nin (a.s) huzuruna &ccedil;ıktım. Resulullah&#39;ın (s.a.a) imlası ve kendi hattıyla yazılmış olan bir sayfayı &ccedil;ıkarıp ondan bir miktarını bana okudu. O sayfada İmam H&uuml;seyin&#39;in (a.s) makteli ve o hazretin nasıl şehit edileceği, kimin şehid edeceği, kimin ona yardım edeceği ve kimlerin onunla birlikte &ouml;ld&uuml;r&uuml;lecekleri yazılmıştı. Bunun &uuml;zerine Hz. Emirulm&uuml;minin Ali (a.s) &ccedil;ok şiddetli bir şekilde ağladı ve beni de ağlattı.</p>\r\n\r\n<p>\r\n	Uygun olsaydı İmam H&uuml;seyin&#39;in (a.s) maktelinden bir kısmını burada anlatırdım; fakat kitabımızın kapasitesi buna uygun olmadığın-dan bu konuda bilgi edinmek isteyenler maktel kitabımıza m&uuml;racaat etsinler.</p>\r\n\r\n<p>\r\n	Kısacası; kim bug&uuml;nde İmam H&uuml;seyin&#39;in (a.s) t&uuml;rbesinin yanıba-şında olur da halka su verirse, o hazretle birlikte Kerbela&#39;da bulunmuş ve İmam&#39;ın (a.s) ordusuna su vermiş gibi olur. Bug&uuml;nde bin defa İhlas suresini okumak &ccedil;ok faziletlidir. Bir rivayette <em>&quot;Rahman Allah ona rahmetle bakar&quot;</em> diye ge&ccedil;miştir.</p>\r\n\r\n<p>\r\n	Seyyid İbn Tavus bug&uuml;n i&ccedil;in Aşerat duasına benzer bir dua riva-yet etmiştir; hatta bazı rivayetlerden bu duanın aynısı olduğu anlaşıl-maktadır.&nbsp;</p>\r\n\r\n<p>\r\n	Şeyh Tus&icirc;, Abdullah b. Sinan kanalıyla İmam Sadık&#39;tan (a.s) bug&uuml;nde, kuşluk vaktinde d&ouml;rt rekat namaz kılınmasını ve bir de dua okunmasını rivayet etmiştir. Biz uzamaması i&ccedil;in onları burada kaydetmedik. (İsteyenler <em>&quot;Zadu&#39;l-Mead&quot;</em> kitabına m&uuml;racaat edebilir-ler). Ve yine bug&uuml;nde Şiilerin oru&ccedil; niyeti etmeden yemek ve i&ccedil;mekten sakınmaları ve ikindi vaktinden sonra g&uuml;n&uuml;n sonunda yoğurt ve s&uuml;t gibi musibete uğramış kimselerin yedikleri yemekten biraz yemeleri, lezzetli yemekler yemekten sakınmaları, temiz elbiseler giymeleri ve elbiselerin bağlarını a&ccedil;maları, musibete uğramışlar gibi kollarını &ccedil;emremeleri yakışır.</p>\r\n\r\n<p>\r\n	Allame Meclis&icirc; <em>&quot;Zadu&#39;l-Mead&quot;</em> kitabında ş&ouml;yle demiştir: Muhar-rem ayının dokuzuncu ve onuncu g&uuml;n&uuml;nde oru&ccedil; tutmamak daha uygundur; &ccedil;&uuml;nk&uuml; bu iki g&uuml;nde Emeviler İmam H&uuml;seyin&#39;i (a.s) &ouml;ld&uuml;r-melerinden dolayı m&uuml;barek bir g&uuml;nd&uuml;r diye oru&ccedil; tutuyorlardı. İşte bu nedenle bug&uuml;n&uuml;n ve bug&uuml;nlerde oru&ccedil; tutmanın fazileti konusunda Resulullah&#39;ın (s.a.a) dilinden bir &ccedil;ok hadis uydurmuşlardır. Halbuki Ehl-i Beyt (a.s) kanalından bu iki g&uuml;nde, &ouml;zellikle Aşura g&uuml;n&uuml;nde oru&ccedil; tutmayı kınayan bir &ccedil;ok hadisler rivayet edilmiştir.</p>\r\n\r\n<p>\r\n	Yine &Uuml;meyye oğulları -Allah onlara lanet etsin- bereket i&ccedil;in yıllık azıklarını Aşura g&uuml;n&uuml;nde evlerinde biriktirirlerdi; işte bu nedenle İmam Rıza&#39;dan (a.s) ş&ouml;yle rivayet edilmiştir:</p>\r\n\r\n<p>\r\n	<em>&quot;Kim Aşura g&uuml;n&uuml; kendi ihtiya&ccedil;larını gidermek i&ccedil;in &ccedil;alışmaz ve işe gitmezse, Allah Teala onun d&uuml;nya ve ahiret ihtiya&ccedil;larını giderir. Aşura g&uuml;n&uuml; her kimin, matem, keder ve ağlamak g&uuml;n&uuml; olursa, Allah Teala kıyamet g&uuml;n&uuml;n&uuml; onun i&ccedil;in sevin&ccedil; ve kurtuluş g&uuml;n&uuml; kılar, cennette g&ouml;zleri bizimle aydınlanır; kim de Aşura g&uuml;n&uuml;n&uuml; bereket g&uuml;n&uuml; sayar, o g&uuml;nde kendisi i&ccedil;in bir şey biriktirirse, Allah Teala, biriktirdiği o şeyi onun i&ccedil;in bereketli kılmaz ve kıyamet g&uuml;n&uuml;nde Yezid, Ubeydullah b. Ziyad ve &Ouml;mer b. Sa&#39;d&#39;la birlikte mahşere &ccedil;ıkar.&quot;</em></p>\r\n\r\n<p>\r\n	O halde Aşura g&uuml;n&uuml;nde d&uuml;nya işleriyle uğraşmamak, o g&uuml;n&uuml; ağlamak, yas tutmak ve mersiye okumakla ge&ccedil;irmek, ev halkından en azizinin evlat ve akrabalarına matem tutuyormuş gibi İmam H&uuml;seyin (a.s) i&ccedil;in taziye ve matem tutmalarını emretmek, adak vb. bir şeyle illa da o g&uuml;nde tutulması farz olan bir orucu yoksa, o g&uuml;nde oru&ccedil; niyeti etmeksizin yemek ve i&ccedil;mekten sakınmak, ikindiden sonra g&uuml;n&uuml;n son vaktinde bir yudum suyla da olsa iftar etmek ve g&uuml;n&uuml; oru&ccedil;lu olarak ge&ccedil;irmemek, o g&uuml;nde evde azık biriktirmemek, g&uuml;lmemek, boş ve beyhude işlerle uğraşmamak, bin defa, &quot;Ellahummel&#39;an katalete&#39;l-H&uuml;-seyni aleyhisselam (Allah&#39;ım! H&uuml;seyin aleyhisselamın katiline lanet et)&nbsp;<span style=\"line-height: 1.6em;\">diyerek o hazretin katillerine lanet etmek gerekir.</span></p>\r\n\r\n<p>\r\n	Hazretin s&ouml;zlerinden, Aşura g&uuml;n&uuml;n&uuml;n fazileti ile ilgili Resulullah&#39;a (s.a.a) isnat edilen hadislerin uydurma oldukları anlaşılmaktadır. <em>&quot;Şifau&#39;s-Sudur&quot;</em> kitabının sahibi Aşura ziyaretinin, &quot;Ellahumme inne haza yevmun teberreket bihi benu umeyye&quot; (Allah&#39;ım! Bug&uuml;n &Uuml;mmeyye oğullarının m&uuml;barek saydığı g&uuml;nd&uuml;r) c&uuml;mlesinin şerhinde geniş bir a&ccedil;ıklama yapmıştır; &ouml;zeti ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	&Uuml;meyye oğulları bu uğursuz g&uuml;n&uuml; birka&ccedil; şekilde bereketli saymışlardır: Birincisi; bug&uuml;nde azık biriktirmeyi s&uuml;nnet sayıp o azığı gelecek seneye kadar saadet ve mutluluğa, rızkın artmasına ve hoş bir hayat s&uuml;rmeye sebep bilmişlerdir. Nitekim Ehl-i Beyt (a.s) rivayet-lerinde onlara karşılık olarak defalarca bu amellerden sakındırılmıştır. İkincisi; yeni elbiseler giyip ailelerine yiyecek alarak, sa&ccedil;-sakallarını kısaltıp tırnaklarını alarak ve birbirleriyle g&ouml;r&uuml;ş&uuml;p tebrik ederek bayram etmişlerdir. &Uuml;&ccedil;&uuml;nc&uuml;s&uuml;; bug&uuml;nde oru&ccedil; tutmaya &ouml;zen g&ouml;stermiş, bug&uuml;nde oru&ccedil; tutmanın fazileti hakkında bir&ccedil;ok hadisler uydurmuşlar-dır. D&ouml;rd&uuml;nc&uuml;s&uuml;; bug&uuml;nde dua etmeyi ve Allah&#39;tan hacet dilemeyi m&uuml;stehap bilmiş, bug&uuml;n i&ccedil;in fazilet ve menkıbeler uydurmuş, işin anlaşılmaması i&ccedil;in birka&ccedil; dua d&uuml;zenleyip g&uuml;nahk&acirc;r kişilere &ouml;ğretmiş-lerdir; &ouml;yle ki kendi diyarlarında bug&uuml;nde okudukları hutbelerde Nemrud&#39;un ateşinin s&ouml;nmesi, Nuh&#39;un geminsin karaya oturması, Fira-vun&#39;un ordusunun suda boğulması, İsa&#39;nın Yahudiler tarafından dara &ccedil;ekmekten kurtulması gibi her peygamber i&ccedil;in bir şeref ve &uuml;st&uuml;l&uuml;k vesilesi sayarak bunların t&uuml;m&uuml;n&uuml;n bug&uuml;nde ger&ccedil;ekleştirdiğini uydur-muşlardır.</p>\r\n\r\n<p>\r\n	Nitekim Şeyh Saduk, Cebele-i Mekkiyye&#39;den ş&ouml;yle nakletmiştir: Meysem-i Temmar&#39;ın (r.a) ş&ouml;yle dediğini duydum: &quot;Vallahi bu &uuml;mmet kendi peygamberlerinin oğlunu Muharrem ayının onuncu g&uuml;n&uuml;nde &ouml;ld&uuml;recek ve Allah d&uuml;şmanları bug&uuml;n&uuml; hayır ve bereket g&uuml;n&uuml; sayacak-lardır; bu iş olacaktır; Allah&#39;ın ilminde bu haber daha vuku bulmadan &ouml;nce vardır. Ben bunu efendim Hz. Emirulm&uuml;minin Ali&#39;den (a.s) bana ulaşan bir ahitten biliyorum.&quot; Cebele, &quot;H&uuml;seyin&#39;in (a.s) &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml; g&uuml;n&uuml; nasıl bereket g&uuml;n&uuml; edecekler?&quot; diye sorunca, Meysem ağlayarak ş&ouml;yle dedi: &quot;Bir hadis uydurarak &quot;Allah bug&uuml;nde Hz. Adem&#39;in t&ouml;vbe-sini kabul etti&quot; diyecekler. Oysa Allah Teala Adem&#39;in t&ouml;vbesini Zilhic-ce ayında kabul etmiştir. Allah Teala&#39;nın bug&uuml;nde Hz. Yunus&#39;u balığın karnından kurtardığını sanacaklar, oysa Allah Teala Yunus&#39;u Zilkade ayında balığın karnından kurtarmıştır. Hz. Nuh&#39;un gemisinin bug&uuml;nde Cudi dağının başına oturduğunu sanacaklar, oysa Nuh&#39;un gemisi&nbsp;<span style=\"line-height: 1.6em;\">Zilhicce ayının on sekizinci g&uuml;n&uuml;nde karaya oturmuştur. Allah Teala-&#39;nın bug&uuml;nde denizi Hz. Musa&#39;ya (a.s) yardığını sanacaklar, oysa bu iş Rebiulevvel ayında ger&ccedil;ekleşmiştir.&quot;</span></p>\r\n\r\n<p>\r\n	Meysem&#39;in rivayetindeki bu kadar tekit ve vurgular ve gayptan verilen haberler, ger&ccedil;ekte n&uuml;b&uuml;vvet ve imametin belirtileri ve Şia&#39;nın yolunun doğruluğunun g&ouml;stergesidir. Bu rivayetin i&ccedil;eriğinin ger&ccedil;ekle tamamen &ouml;rt&uuml;şt&uuml;ğ&uuml; g&ouml;zler &ouml;n&uuml;ndedir; bu yalanlara uygun olarak bir duanın d&uuml;zenlenip bazı gafillerin kitaplarında yer alıp avam halka aktarılması ger&ccedil;ekten şaşırtıcıdır. Elbette ki bu duayı okumak bidat ve haramdır; dua ş&ouml;yledir:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	<strong>بِسمِ اللهِ الرَّحمنِ الرَّحِيمِ. سُبْحانَ اللهَ مِلأَ الْمِيزانِ وَمُنْتَهَى الْعِلْمِ وَمَبْلَغَ الرِّضا وَزِنَةَ الْعَرْشِ.</strong></h6>\r\n\r\n<p>\r\n	Birka&ccedil; satır sonra ş&ouml;yle diyor: On defa salavat g&ouml;nder ve sonra da ş&ouml;yle de:</p>\r\n\r\n<h6 dir=\"RTL\">\r\n	<strong>يا قابِلَ تَوْبَةِ آدَمَ يَوْمَ عاشُوراءَ يا رافِعَ اِدْريسَ اِلَى السَّماءِ يَوْمَ عاشُوراءَ يا مُسْكِنَ سَفينَةِ نُوحٍ عَلَى الْجُودِيِّ يَوْمَ عاشُوراءَ يا غِياثَ اِبْرهيمَ مِنَ النّارِ يَوْمَ عاشُوراءَ.</strong></h6>\r\n\r\n<p>\r\n	Ş&uuml;phesiz bu duayı Medine&#39;deki nasibi veya haricilerden biri ya da bunun gibi kişiler uydurarak &Uuml;meyye oğullarının zulm&uuml;n&uuml; devam ettirmişlerdir. -<em>&quot;Şifau&#39;s-Sudur&quot;</em> kitabının m&uuml;ellifinin s&ouml;z&uuml;n&uuml;n &ouml;zeti burada bitiyor.-</p>\r\n\r\n<p>\r\n	Kısacası, Aşura g&uuml;n&uuml;n&uuml;n sonunda İmam H&uuml;seyin&#39;in (a.s) haremi-nin, bu zamanda Kerbela&#39;da d&uuml;şmanların elinde esir olan, &uuml;z&uuml;nt&uuml; ve g&ouml;zyaşlarına gark olan kızlarının, &ccedil;ocuklarının halini hatırlamamız yerinde olacaktır; hi&ccedil; kimsenin aklından bile ge&ccedil;meyecek, kalemin yazmaya g&uuml;c&uuml; yetmeyecek musibetler geldi başlarına. Şair bu konuda diyor ki:</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&Ouml;yle bir musibet ki yazmak istesem</p>\r\n\r\n<p>\r\n	Kısaca ansam, insanlara anlatayım desem</p>\r\n\r\n<p>\r\n	Akar da g&ouml;zyaşlarım engel olurlar</p>\r\n\r\n<p>\r\n	G&ouml;z&uuml;mle sayfalar arasında mani olurlar</p>\r\n\r\n<p>\r\n	Kalbim diyor ki: Merhamet et, acı bana</p>\r\n\r\n<p>\r\n	Sert bir taş değilim andolsun Allah&#39;ıma</p>\r\n\r\n<p>\r\n	Ağladı yer ve sonra g&ouml;k o faciaya</p>\r\n\r\n<p>\r\n	Ve g&ouml;kle yer arasındakiler kan yaşlarıyla</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Bu &uuml;z&uuml;nt&uuml;y&uuml; yazmaya g&uuml;c&uuml;m yetmez</p>\r\n\r\n<p>\r\n	Ateş verdi tasavvuru, yaktı kalbimi</p>\r\n\r\n<p>\r\n	Seninse dinlemeye g&uuml;c&uuml;n yetmez</p>\r\n\r\n<p>\r\n	Duymak g&ouml;rmekle mukayese edilmez.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Sonra ayağa kalkarak Resulullah, Ali-i Murtaza, Fatıma-i Zehra, Hasan-i Muctaba ve şehitler efendisi İmam H&uuml;seyin&#39;in (a.s) soyundan gelen diğer imamlara selam vererek bu b&uuml;y&uuml;k musibetten dolayı yanık y&uuml;rek ve ağlar g&ouml;zlerle onlara baş sağlığı dile ve şu ziyareti oku:</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<h6 style=\"text-align: right;\">\r\n	<strong><span dir=\"RTL\">اَلسَّلامُ عَلَيْكَ يا وارِثَ آدَمَ صِفْوَةِ اللهِ، اَلسَّلامُ عَلَيْكَ يا وارِثَ نُوحٍ نَبِيِّ اللهِ اَلسَّلامُ عَلَيْكَ يا وارِثَ اِبْراهيمَ خَليلِ اللهِ، اَلسَّلامُ عَلَيْكَ يا وارِثَ مُوسى كَليمِ اللهِ، اَلسَّلامُ عَلَيْكَ يا وارِثَ عيسى رُوحِ اللهِ، اَلسَّلامُ عَلَيْكَ يا وارِثَ مُحَمَّدٍ حَبيبِ اللهِ، اَلسَّلامُ عَلَيْكَ يا وارِثَ عَلِيٍّ اَميرِ الْمُؤْمِنينَ وَلِيِّ اللهِ، اَلسَّلامُ عَلَيْكَ يا وارِثَ الْحَسَنِ الشَّهيدِ سِبْطِ رَسُولِ اللهِ، اَلسَّلامُ عَلَيْكَ يَا بْنَ رَسُولِ اللهِ، اَلسَّلامُ عَلَيْكَ يَا بْنَ الْبَشيرِ النَّذيرِ وَابْنَ سَيِّدِ الْوَصِيِّينَ، اَلسَّلامُ عَلَيْكَ يَابْنَ فاطِمَةَ سَيِّدَةِ نِساءِ الْعالَمينَ. اَلسَّلامُ عَلَيْكَ يا اَبا عَبْدِ اللهِ، اَلسَّلامُ عَلَيْكَ يا خِيَرَةَ اللهِ وَابْنَ&nbsp;خِيَرَتِهِ اَلسَّلامُ عَلَيْكَ يا ثارَ اللهِ وَابْنَ ثارِهِ، اَلسَّلامُ عَلَيْكَ اَيُّهَا الْوِتْرُ الْمَوْتُورُ اَلسَّلامُ عَلَيْكَ اَيُّهَا الاِْمامُ الْهادِي الزَّكِيُّ وَعَلى اَرْواح حَلَّتْ بِفِنائِكَ وَاَقامَتْ في جِوارِكَ وَوَفَدَتْ مَعَ زُوّارِكَ، اَلسَّلامُ عَلَيْكَ مِنِّي ما بَقيتُ وَبَقِيَ اللَّيْلُ وَالنَّهارُ. فَلَقَدْ عَظُمَتِ بِكَ الرَّزِيَّةُ وَجَلَّ الْمُصابُ فِي الْمُؤْمِنينَ وَالْمُسْلِمينَ وَفي اَهْلِ السَّمواتِ اَجْمَعينَ وَفي سُكّانِ الأَرَضينَ فَاِنّا للهِ وَاِنّا اِلَيْهِ راجِعُونَ وَصَلَواتُ اللهِ وَبَرَكاتُهُ وَتَحِيّاتُهُ عَلَيْكَ وَعَلى آبائِكَ الطّاهِرينَ الطَّيِّبينَ الْمُنْتَجَبَينَ وَعَلى ذَراريهِمُ الْهُداةِ الْمَهْدِيّينَ، اَلسَّلامُ عَلَيْكَ يا مَوْلايَ وَعَلَيْهِمْ وَعَلى رُوحِكَ وَعَلى اَرْواحِهِمْ وَعَلى تُرْبَتِكَ وَعَلى تُرْبَتِهِمْ</span><span dir=\"RTL\">.</span></strong></h6>\r\n\r\n<p>\r\n	&quot;Selam olsun sana ey Allah&#39;ın se&ccedil;kin kulu Adem&#39;in varisi. Selam olsun sana ey Allah&#39;ın Peygamberi Nuh&#39;un varisi. Selam olsun sana ey İbrahim Halilullah&#39;ın varisi. Selam olsun sana ey Musa Kelimullah&#39;ın varisi. Selam olsun sana ey İsa Ruhullah&#39;ın varisi. Selam olsun sana ey Muhammed Habibullah&#39;ın varisi. Selam olsun sana ey Emirulm&uuml;minin Ali Veliyyullah&#39;ın varisi. Selam olsun sana ey Resulullah&#39;ın torunu Hasan-ı şehidin varisi. Selam olsun sana ey Resulullah&#39;ın oğlu. Selam olsun sana ey m&uuml;jdeleyici ve korkutucu kişinin oğlu ve ey vasilerin efendisinin oğlu. Selam olsun sana ey alemdeki kadınların en &uuml;st&uuml;n&uuml; Fatıma&#39;nın oğlu. Selam olsun sana ey Eba Abdullah. Selam olsun sana ey Allah&#39;ın se&ccedil;tiği ve se&ccedil;tiği kişinin oğlu. Selam olsun sana ey intikamını Allah&#39;ın alacağı ve ey intikamı alınacağın oğlu ve ey zulme uğrayıp yalnız kalan. Selam&nbsp;<span style=\"line-height: 1.6em;\">olsun sana ey tertemiz hidayet imamı ve selam olsun sana ve yanına inen, civarında kalan ve ziyaret&ccedil;ilerinle birlikte sana gelen ruhlara (Kerbela şehitlerine). Selam olsun sana benden taraf yaşadığım s&uuml;rece, gece ve g&uuml;nd&uuml;z devam ettiği m&uuml;ddet&ccedil;e.</span></p>\r\n\r\n<p>\r\n	* -Ey Eba Abdullah H&uuml;seyin!- Senin musibetin ve sana yapılan şiddetli zul&uuml;m b&uuml;t&uuml;n m&uuml;minlere ve M&uuml;sl&uuml;manlara ve yine b&uuml;t&uuml;n g&ouml;k ehline ve yerde yaşayanlara &ccedil;ok b&uuml;y&uuml;k geldi. Ger&ccedil;ekten biz Allah i&ccedil;iniz ve Allah&#39;a d&ouml;n&uuml;c&uuml;leriz; Allah&#39;ın salavatı, bereketleri ve selamları senin ve tertemiz kılınmış, tahir ve se&ccedil;kin babalarının ve onların hidayet eden ve hidayet bulan evlatlarının &uuml;zerine olsun. Selam olsun sana ey mevlam; onlara, senin ruhuna, onların ruhuna, senin t&uuml;rbetine ve onların t&uuml;rbetine -selam- olsun.</p>\r\n\r\n<h6 style=\"text-align: right;\">\r\n	<span dir=\"RTL\">اَللّـهُمَّ لَقِّهِمْ رَحْمَةً وَرِضْواناً وَرَوْحاً وَرَيْحاناً، اَلسَّلامُ عَلَيْكَ يا مَوْلايَ يا اَبا عَبْدِاللهِ يَا بْنَ خاتَمِ النَّبِيّينَ وَيَا بْنَ سَيِّدِ الْوَصِيّينَ وَيَابْنَ سَيِّدَةِ نِساءِ الْعالَمينَ اَلسَّلامُ عَلَيْكَ يا شَهيدُ يَا بْنَ الشَّهيدِ يا اَخَ الشَّهيدِ يا اَبَا الشُّهَداءِ.</span>اَللّـهُمَّ بَلِّغْهُ عَنّي في هذِهِ السّاعَةِ وَفي هذَا الْيَوْمِ وَفي هذَا الْوَقْتِ وَفي كُلِّ وَقْت تَحِيَّةً كَثيرَةً وَسَلاماً، سَلامُ اللهِ عَلَيْكَ وَرَحْمَةُ اللهِ وَبَرَكاتُهُ يَا بْنَ سَيِّدِ الْعالَمينَ وَعَلَى الْمُسْتَشْهَدينَ مَعَكَ سَلاماً مُتَّصِلاً مَا اتَّصَلَ اللَّيْلُ وَالنَّهارُ، السَّلامُ عَلَى الْحُسَيْنِ بْنِ عَلِيِّ الشَّهيدِ السَّلامُ عَلى عَلِيِّ بْنِ الْحُسَيْنِ الشَّهيدِ، اَلسَّلامُ عَلَى الْعَبّاسِ بْنِ اَميرِ الْمُؤْمِنينَ الشَّهيدِ، السَّلامُ عَلَى الشُّهَداءِ مِنْ وُلْدِ اَمِيرِ الْمُؤْمِنينَ، اَلسَّلامُ عَلَى الشُّهَداءِ مِنْ وُلْدِ الْحَسَنِ، اَلسَّلامُ عَلَى الشُّهَداءِ مِنْ وُلْدِ الْحُسَيْنِ، السَّلامُ عَلَى الشُّهَداءِ مِنْ وُلْدِ جَعْفَرٍ وَعَقِيلٍ، اَلسَّلامُ عَلى كُلِّ مُسْتَشْهَدٍ مَعَهُمْ مِنَ الْمُؤْمِنينَ.</h6>\r\n\r\n<p style=\"text-align: right;\">\r\n	&nbsp;</p>\r\n\r\n<p class=\"Normal2\">\r\n	Allah&#39;ım! Onlarla rahmet, rızvan, merhamet ve şefkatle karşılaş. Selam olsun sana ey Eba Abdullah, ey peygamberlerin sonuncusunun oğlu, ey vasilerin en &uuml;st&uuml;n&uuml;n&uuml;n oğlu, ey alemdeki kadınların en &uuml;st&uuml;n&uuml;-n&uuml;n oğlu! Selam olsun sana ey şehid ve şehidin oğlu, ey şehidin kardeşi ve ey şehitlerin babası!</p>\r\n\r\n<p class=\"Normal2\">\r\n	<o:p>Allah&#39;ım! Bu saatte, bug&uuml;nde, bu zaman diliminde ve her zaman benden taraf ona &ccedil;ok selam ve tahiyyet ulaştır. Ey alemdeki varlıkların&nbsp;efendisi! Allah&#39;ın selamı, rahmet ve bereketleri senin ve seninle birlikte şahadete kavuşanların &uuml;zerine olsun; &ouml;yle bir selam ki gece ve g&uuml;nd&uuml;-z&uuml;n s&uuml;rekliliği devam ettik&ccedil;e s&uuml;rekli olsun. Selam olsun şehid olan H&uuml;seyin b. Ali&#39;ye. Selam olsun şehid olan Ali b. H&uuml;seyin&#39;e. Selam olsun şehid olan Abbas b. Emirulm&uuml;minin&#39;e. Selam olsun Emirulm&uuml;minin&#39;in şehid olan evlatlarına. Selam olsun -İmam- Hasan&#39;ın evlatlarından şehid olanlara. Selam olsun -İmam- H&uuml;seyin&#39;in evlatlarından şehid olanlara. Selam olsun Cafer ve Akil&#39;in evlatlarından şehid olanlara. Selam olsun onlarla birlikte şehid olan b&uuml;t&uuml;n m&uuml;minlere.</o:p></p>\r\n\r\n<p class=\"Normal2\">\r\n	&nbsp;</p>\r\n\r\n<h6 class=\"Normal2\" style=\"text-align: right;\">\r\n	<strong><span dir=\"RTL\">اَللّـهُمَّ صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَبَلِّغْهُمْ عَنّي تَحِيَّةً كَثيرَةً وَسَلاماً اَلسَّلامُ عَلَيْكَ يا رَسُولَ اللهِ، اَحْسَنَ اللهُ لَكَ الْعَزاءَ في وَلَدِكَ الْحُسَيْنِ، اَلسَّلامُ عَلَيْكِ يا فاطِمَةُ، اَحْسَنَ اللهُ لَكِ الْعَزاءَ في وَلَدِكِ الْحُسَيْنِ، اَلسَّلامُ عَلَيْكَ يا اَميرَ الْمُؤْمِنينَ، اَحْسَنَ اللهُ لَكَ الْعَزاءَ فِي وَلَدِكَ الْحُسَيْنِ، اَلسَّلامُ عَلَيْكَ يا اَبا مُحَمَّدٍ&nbsp;الْحَسَنَ، اَحْسَنَ اللهُ لَكَ الْعَزاءَ في اَخيكَ الْحُسَيْنِ، يا مَوْلايَ يا اَبا عَبْدِاللهِ اَنَا ضَيْفُ اِللهِ وَضَيْفُكَ وَجارُ اللهِ وَجارُكَ وَلِكُلِّ ضَيْفٍ وَجارٍ قِرىً وَقِرايَ في هذَا الْوَقْتِ اَنْ تَسْئَلَ اللهَ سُبْحانَهُ وَتَعالى اَنْ يَرْزُقَني فَكاكَ رَقَبَتي مِنَ النّارِ اِنَّهُ سَميعُ الدُّعاءِ قَريبُ مُجيبُ.</span></strong></h6>\r\n\r\n<p class=\"Normal2\">\r\n	Allah&#39;ım! Muhammed ve Ehl-i Beyt&#39;ine salat eyle. Onlara benden taraf &ccedil;ok tahiyyet ve selam ilet. Selam olsun sana ya Resulellah! Oğlun H&uuml;seyin i&ccedil;in Allah sana g&uuml;zel sabır versin. Selam olsun sana ya Fatıma! Oğlun H&uuml;seyin i&ccedil;in Allah sana g&uuml;zel sabır versin. Selam olsun sana ya Emirelm&uuml;minin Ali! Oğlun H&uuml;seyin i&ccedil;in Allah sana g&uuml;zel sabır versin. Selam olsun sana ya Eba Muhammed Hasan! Kardeşin H&uuml;seyin i&ccedil;in Allah sana g&uuml;zel sabır versin. Selam olsun sana ya Eba Abdullah! Ben Allah&#39;ın ve senin misafirinim, Allah&#39;a ve sana sığınmış bir kimseyim. Her&nbsp;misafir ve sığınanı ise ağırlamak gerekir. Şu anda benim ağırlanmam, Allah Te&acirc;l&acirc;&#39;dan beni cehennem ateşinden kurtarmasını istemendir; ger-&ccedil;ekten O, duayı duyan, yakın ve duayı kabul edendir.</p>\r\n\r\n<h3>\r\n	Yirmi Beşinci G&uuml;n:</h3>\r\n\r\n<p>\r\n	Ulemadan bir grubunun dediğine g&ouml;re, &quot;Fakihler Yılı&quot; denilen hicri 94 yılında bug&uuml;nde veya 95 yılının 12&#39;sinde İmam Zeynulabidin (a.s) d&uuml;nya-dan g&ouml;&ccedil;m&uuml;şt&uuml;r.</p>\r\n\r\n<p class=\"Normal2\">\r\n	<o:p></o:p></p>\";s:4:\"body\";s:0:\"\";s:5:\"catid\";s:2:\"85\";s:10:\"created_by\";s:3:\"548\";s:16:\"created_by_alias\";s:0:\"\";s:8:\"modified\";s:19:\"2018-11-09 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İmam Rıza\'dan (a.s) şöyle rivayet edilmiştir: \"Muharrem ayı girince hiç kimse babamın güldüğünü göremez, keder ve üzüntü yüzünden eksik olmazdı; Aşura gününe kadar hep böyle olurdu. Aşura günü ise babamın musibet, hüzün ve ağlama günüydü; o gün babam, \'Bugün Hüseyin\'in (a.s) şahadet günüdür\' diyordu.\" Birinci Gece: Seyyid İbn Tavus \"İkbal\" adlı kitabında bu gece için birkaç namaz kaydetmiştir: 1- Yüz rekat namaz; her rekatta Fatiha ve İhlas sureleri okunur. 2- İki rekat namaz; birinci rekatta Fatiha ve En\'am suresi, ikinci rekatta Fatiha ve Yâsîn suresi okunur. 3- İki rekat; her rekatta bir Fatiha ve on bir defa İhlas suresi okunur. Resulullah\'tan (s.a.a) nakledilen bir rivayette şöyle geçmektedir: \"Kim bu gecede bu iki rekat namazı kılar da yılın ilk günü olan gündüzünde oruç tutarsa, bütün yıl boyu hayır işler yapan bir kimse gibi olur ve o yıl boyunca korunur; ölecek olsa da cennete girer.\" Yine Seyyid İbn Tavus bu ayın hilalini görmek için uzun bir dua nakletmiştir. \'Mümkün olursa bu geceyi ihya etmek, dua okumak, namaz kılmak ve Kur\'an okuyarak geçirmek gerekir.\' Birinci Gün: Muharrem ayının ilk günü yıl başıdır ve bugünde iki amel yapılır: 1- Oruç tutmak. Reyyan b. Şebib İmam Rıza\'dan (a.s) şöyle rivayet etmiştir: \"Kim bugünde oruç tutar ve Allah\'a dua ederse, Allah Teala Zekeriyya\'nın duasını kabul ettiği gibi onunduasını kabul eder.\" 2- İmam Rıza\'dan (a.s) şöyle nakledilmiştir: Resulullah (s.a.a) Muharrem ayının ilk günü iki rekat namaz kılar, namazdan sonra ellerini kaldırarak üç defa şu duayı okurdu: اَللّـهُمَّ اَنْتَ الاِْلهُ الْقَديمُ وَهذِهِ سَنَةٌ جَديدَةٌ فَاَسْئَلُكَ فيهَا الْعِصْمَةَ مِنَ الشَّيْطانِ وَالْقُوَّةَ عَلى هذِهِ النَّفْسِ الأَمّارَةِ بِالسّوءِ وَالاِشْتِغالَ بِما يُقَرِّبُني اِلَيْكَ يا كَريمُ يا ذَا الْجَلالِ وَالاِكْرامِ يا عِمادَ مَنْ لا عِمادَ لَهُ يا ذَخيرَةَ مَنْ لا ذَخيرَةَ لَهُ يا حِرْزَ مَنْ لا حِرْزَ لَهُ يا غِياثَ مَنْ لا غِياثَ لَهُ يا سَنَدَ مَنْ لا سَنَدَ لَهُ يا كَنْزَ مَنْ لا كَنْزَ لَهُ يا حَسَنَ الْبَلاءِ يا عَظيمَ الرَّجاءِ يا عِزَّ الضُّعَفاءِ يا مُنْقِذَ الْغَرْقى يا مُنْجِيَ الْهَلْكى يا مُنْعِمُ يا مُجْمِلُ يا مُفْضِلُ يا مُحْسِنُ اَنْتَ الَّذي سَجَدَ لَكَ سَوادُ اللَّيْلِ وَنُورُ النَّهارِ وَضَوْءُ الْقَمَرِ وَشُعاعُ الشَّمْسِ وَدَوِيُّ الْماءِ وَحَفيفُ الشَّجَرِ يا اَللهُ لا شَريكَ لَكَ . \"Allah\'ım! Sen kadim olan ilâhsın; bu ise yeni bir yıldır. O halde bu yeni yılda senden şeytandan korunmayı, sürekli kötülüğü emreden bu nefsime karşı güçlüolmayı ve beni sana yakınlaştıracak şeyle meşgul olmayı diliyorum; ey Kerim, ey yücelik ve ikram sahibi, ey desteği olmayanların desteği, ey zahiresi olmayanın zahiresi, ey koruması olmayanların koruması, ey sığınağı olmayanların sığınağı, ey dayanağı olmayanların dayanağı, ey birikimi olmayanların birikimi, ey güzel imtihan -eden-, ey büyük ümit, ey zayıfların izzeti, ey boğulanları kurtaran, ey helak olanları necat veren, ey nimet veren, ey güzel yapan, ey bağışta bulunan, ey ihsanda bulunan! Sen öyle bir ilâhsın ki gecenin karanlığı, gündüzün aydınlığı, ayın nuru, güneşin ışıltısı, suyun gürültüsü, ağacın -yapraklarının- hışıltısı sana secde eder. اَللّـهُمَّ اجْعَلْنا خَيْراً مِمّا يَظُنُّونَ وَاغْفِرْ لَنا ما لا يَعْمَلُونَ وَلا تُؤاخِذْنا بِما يَقُولُونَ حِسْبِيَ اللهُ لا اِلـٰهَ اِلاّ هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظيمِ آمَنّا بِهِ كلٌّ مِنْ عِنْدِ رَبِّنا وَما يَذَّكَّرُ اِلاّ اُولُوا الأَلْبابِ رَبَّنا لا تُزِغْ قُلُوبَنا بَعْدَ اِذْ هَدَيْتَنا وَهَبْ لَنا مِنْ لَدُنْكَ رَحْمَةً اِنَّكَ اَنْتَ الْوَهّابُ. Allah\'ım! Bizi -insanların- sandıklarından daha hayırlı ve üstün kıl ve -insanların- bilmedikleri -kötülüklerimizi- bağışla ve onların söyledikleri şeyden dolayı bizi cezalandırma. Allah bana yeter. Allah\'tan başka ilâh yoktur; O\'na tevekkül etti; O yüce arşın Rabbi\'dir; O\'na iman ettik,her şey Rabbimizin indindendir; akıl sahiplerinden başkası anmazlar. Rabbimiz, bizi doğru yola ilettikten sonra kalplerimizi eğriltme, bize katından bir rahmet ver, kuşkusuz sen çok bağışta bulunansın.\" Şeyh Tusî şöyle diyor: Muharrem ayının ilk on gününde oruç tutmak müstehaptır. Fakat Aşura günü öğleden sonraya kadar yemek ve içmekten sakınılmalıdır; ikindiden sonra ise çok az bir miktarda türbet yenir. Seyyid İbn Tavus, bu ay boyunca her gün oruç tutmanın faziletli olduğunu ve bu ayda oruç tutmanın, oruçlu kimseyi bütün günahlar-dan koruyacağını rivayet etmiştir. Üçüncü Gün: Bugünde Hz. Yusuf (a.s) zindandan kurtulmuştur; kim bugünde oruç tutarsa, Allah Teala zor işleri onun için kolaylaştırır, ondan üzün-tüyü giderir ve Resulullah\'tan (s.a.a) nakledilen bir rivayete göre duası kabul olur. Dokuzuncu gün: Tasua günü olan dokuzuncu gün. İmam Sadık\'tan (s.a.a) şöyle rivayet edilmiştir: \"Tasua, İmam Hüseyin\'le (a.s) yarenlerinin Kerbe-la\'da kuşatıldığı, Şam ordusunun o hazreti öldürmek için bir araya toplandığı gündür. O gün İbn Mercane\'yle Ömer-i Sa\'d etraflarında toplanan ordunun çokluğu nedeniyle sevinip İmam Hüseyin\'le (a.s) yarenlerini zayıf saydılar, kimsenin İmam Hüseyin\'e (a.s) yardım etmek için gelmeyeceğine ve Iraklıların o hazreti yalnız bırakacağına emin oldular.\" İmam (a.s) sonra, \"Babam feda olsun o zayıf garibe\" buyurdu. Onuncu Gece: Onuncu gece Aşura gecesidir; Seyyid İbn Tavus \"İkbal\" adlı ese-rinde bu geceiçin çok sayıda ve çok faziletli dua ve namazlar rivayet etmiştir. Bunlardan biri yüz rekatlık namazdır; bu namazların her rekatında Fatiha suresinden sonra üç defa İhlas suresi okunur ve namazları bitirdikten sonra da yetmiş defa şu zikir söylenir. سُبْحانَ اللهِ وَالْحَمْدُ للهِ وَلا اِلـٰهَ اِلاَّ اللهُ وَاللهُ اَكْبَرُ وَلا حَوْلَ وَلا قُوَّةَ اِلاّ بِاللهِ الْعَليِّ الْعَظيمِ. Diğer bir rivayette \"el-aliyyu\'l-azim\" den sonra \"istiğfar ederek bağışlanma dileyin\" geçmiştir. Yine gecenin son vakitlerinde dört rekat namaz kılmak, her rekat-ta Fatiha suresinden sora ayete\'l-kursi, İhlas, Felak ve Nass surelerinin her birini on defa okumak ve selamdan sonra yüz defa İhlas suresini okumak bu gecenin müstehap amellerindendir. Ayrıca bu gecede dört rekat namaz kılmak, her rekatta Fatiha suresinden sonra elli defa İhlas suresini okumak da müstehaptır; bu namaz çok büyük bir fazileti olan Emirulmüminin Ali\'nin (a.s) nama-zına uygundur. Namazdan sonra Allah Teala çok zikredilir, Resululla-h\'a (s.a.a) çok salavat gönderilir ve mümkün olduğu kadar o hazretin düşmanlarına lanet edilir. Bu gecede ihya etmenin fazileti hakkında ise şöyle rivayet etmiştir: Bütün meleklerin yaptığı ibadet kadar ibadet etmiş olur; o gecede ibadet etmek yetmiş yılın ibadetine bedeldir. Kim bu gecede Kerbele\'da olup İmam Hüseyin\'i (a.s) ziyaret etmeye ve geceyi o hazretin yanıbaşında geçirmeye muvaffak olursa Allah Teala, şehitler arasında İmam Hüseyin\'in (a.s) kanına bulanmış olduğu halde o hazretle birlikte mahşereçıkarır. Aşura Günü: Bugün şehitler serveri İmam Hüseyin\'in (a.s) şehadet günü olup Ehl-i Beyt İmamlarıyla (a.s) Şiilerinin hüzün ve yas günüdür. Müslümanların bugünde dünya işleriyle uğraşmayı bırakıp evlerine bir şey biriktirmemeleri, ağlayıp feryad-u figan etmeleri, en aziz evlat ve akrabalarına yas tuttukları gibi yas tutmaları, İmam Hüseyin (a.s) için matem ve taziye merasimleri düzenlemeleri, ileride değineceğimiz Aşura ziyaretiyle o hazreti ziyaret etmeleri, o hazretin katillerini lanetleyip onlara karşı nefretlerini dile getirmeleri, o hazretin musibe-tinden dolayı birbirlerine şu şekilde başsağlığı dilemeleri gerekir: اَعْظَمَ اللهُ اُجُورَنا بِمُصابِنا بِالْحُسَيْنِ عَلَيْهَ السَّلامُ وَجَعَلَنا وَاِيّاكُمْ مِنَ الطّالِبينَ بِثارِهِ مَعَ وَلِيِّهِ الاِمامِ الْمَهْديِّ مِنْ آلِ مُحَمَّدٍ عَلَيْهِمُ السَّلامُ . \"Allah -İmam- Hüseyin\'in -selam olsun ona- musitebinden dolayı ecir ve mükafatımızı artırsın, bizi ve sizi, Allah\'ın velisi Hz. Muhammed\'in evlatlarından İmam Mehdi ile birlikte -Allah\'ın selamı onların üzerine olsun- onun kanını talep edenlerden kılsın.\" Bugünde maktel ve mersiye okuyup birbirini ağlatmak da yakışır amellerdendir. Bu konuda şöyle rivayet edilmiştir: Hz. Musa (a.s) Hz. Hızır\'la görüşüp ondan ilim almakla görevlen-dirilince görüşmelerinde Hz. Hızır ilk olarak Hz. Muhammed\'in (a.s) Ehl-i Beyt\'inin (a.s) başına gelecek bela vemusibetleri anlattı ve her ikisi şiddetli bir şekilde ağladılar. İbn Abbas\'tan şöyle rivayet edilmiştir: \"Zi-Kar\"da Hz. Emirulmü-minin Ali\'nin (a.s) huzuruna çıktım. Resulullah\'ın (s.a.a) imlası ve kendi hattıyla yazılmış olan bir sayfayı çıkarıp ondan bir miktarını bana okudu. O sayfada İmam Hüseyin\'in (a.s) makteli ve o hazretin nasıl şehit edileceği, kimin şehid edeceği, kimin ona yardım edeceği ve kimlerin onunla birlikte öldürülecekleri yazılmıştı. Bunun üzerine Hz. Emirulmüminin Ali (a.s) çok şiddetli bir şekilde ağladı ve beni de ağlattı. Uygun olsaydı İmam Hüseyin\'in (a.s) maktelinden bir kısmını burada anlatırdım; fakat kitabımızın kapasitesi buna uygun olmadığın-dan bu konuda bilgi edinmek isteyenler maktel kitabımıza müracaat etsinler. Kısacası; kim bugünde İmam Hüseyin\'in (a.s) türbesinin yanıba-şında olur da halka su verirse, o hazretle birlikte Kerbela\'da bulunmuş ve İmam\'ın (a.s) ordusuna su vermiş gibi olur. Bugünde bin defa İhlas suresini okumak çok faziletlidir. Bir rivayette \"Rahman Allah ona rahmetle bakar\" diye geçmiştir. Seyyid İbn Tavus bugün için Aşerat duasına benzer bir dua riva-yet etmiştir; hatta bazı rivayetlerden bu duanın aynısı olduğu anlaşıl-maktadır. Şeyh Tusî, Abdullah b. Sinan kanalıyla İmam Sadık\'tan (a.s) bugünde, kuşluk vaktinde dört rekat namaz kılınmasını ve bir de dua okunmasını rivayet etmiştir. Biz uzamaması için onları burada kaydetmedik. (İsteyenler \"Zadu\'l-Mead\" kitabına müracaat edebilir-ler). Ve yine bugünde Şiilerin oruç niyeti etmeden yemek ve içmekten sakınmaları ve ikindi vaktinden sonra günün sonunda yoğurt ve süt gibi musibeteuğramış kimselerin yedikleri yemekten biraz yemeleri, lezzetli yemekler yemekten sakınmaları, temiz elbiseler giymeleri ve elbiselerin bağlarını açmaları, musibete uğramışlar gibi kollarını çemremeleri yakışır. Allame Meclisî \"Zadu\'l-Mead\" kitabında şöyle demiştir: Muhar-rem ayının dokuzuncu ve onuncu gününde oruç tutmamak daha uygundur; çünkü bu iki günde Emeviler İmam Hüseyin\'i (a.s) öldür-melerinden dolayı mübarek bir gündür diye oruç tutuyorlardı. İşte bu nedenle bugünün ve bugünlerde oruç tutmanın fazileti konusunda Resulullah\'ın (s.a.a) dilinden bir çok hadis uydurmuşlardır. Halbuki Ehl-i Beyt (a.s) kanalından bu iki günde, özellikle Aşura gününde oruç tutmayı kınayan bir çok hadisler rivayet edilmiştir. Yine Ümeyye oğulları -Allah onlara lanet etsin- bereket için yıllık azıklarını Aşura gününde evlerinde biriktirirlerdi; işte bu nedenle İmam Rıza\'dan (a.s) şöyle rivayet edilmiştir: \"Kim Aşura günü kendi ihtiyaçlarını gidermek için çalışmaz ve işe gitmezse, Allah Teala onun dünya ve ahiret ihtiyaçlarını giderir. Aşura günü her kimin, matem, keder ve ağlamak günü olursa, Allah Teala kıyamet gününü onun için sevinç ve kurtuluş günü kılar, cennette gözleri bizimle aydınlanır; kim de Aşura gününü bereket günü sayar, o günde kendisi için bir şey biriktirirse, Allah Teala, biriktirdiği o şeyi onun için bereketli kılmaz ve kıyamet gününde Yezid, Ubeydullah b. Ziyad ve Ömer b. Sa\'d\'la birlikte mahşere çıkar.\" O halde Aşura gününde dünya işleriyleuğraşmamak, o günü ağlamak, yas tutmak ve mersiye okumakla geçirmek, ev halkından en azizinin evlat ve akrabalarına matem tutuyormuş gibi İmam Hüseyin (a.s) için taziye ve matem tutmalarını emretmek, adak vb. bir şeyle illa da o günde tutulması farz olan bir orucu yoksa, o günde oruç niyeti etmeksizin yemek ve içmekten sakınmak, ikindiden sonra günün son vaktinde bir yudum suyla da olsa iftar etmek ve günü oruçlu olarak geçirmemek, o günde evde azık biriktirmemek, gülmemek, boş ve beyhude işlerle uğraşmamak, bin defa, \"Ellahummel\'an katalete\'l-Hü-seyni aleyhisselam (Allah\'ım! Hüseyin aleyhisselamın katiline lanet et) diyerek o hazretin katillerine lanet etmek gerekir. Hazretin sözlerinden, Aşura gününün fazileti ile ilgili Resulullah\'a (s.a.a) isnat edilen hadislerin uydurma oldukları anlaşılmaktadır. \"Şifau\'s-Sudur\" kitabının sahibi Aşura ziyaretinin, \"Ellahumme inne haza yevmun teberreket bihi benu umeyye\" (Allah\'ım! Bugün Ümmeyye oğullarının mübarek saydığı gündür) cümlesinin şerhinde geniş bir açıklama yapmıştır; özeti şöyledir: Ümeyye oğulları bu uğursuz günü birkaç şekilde bereketli saymışlardır: Birincisi; bugünde azık biriktirmeyi sünnet sayıp o azığı gelecek seneye kadar saadet ve mutluluğa, rızkın artmasına ve hoş bir hayat sürmeye sebep bilmişlerdir. Nitekim Ehl-i Beyt (a.s) rivayet-lerinde onlara karşılık olarak defalarca bu amellerden sakındırılmıştır. İkincisi; yeni elbiseler giyip ailelerine yiyecek alarak, saç-sakallarını kısaltıp tırnaklarını alarak ve birbirleriyle görüşüp tebrik ederek bayram etmişlerdir. Üçüncüsü; bugündeoruç tutmaya özen göstermiş, bugünde oruç tutmanın fazileti hakkında birçok hadisler uydurmuşlar-dır. Dördüncüsü; bugünde dua etmeyi ve Allah\'tan hacet dilemeyi müstehap bilmiş, bugün için fazilet ve menkıbeler uydurmuş, işin anlaşılmaması için birkaç dua düzenleyip günahkâr kişilere öğretmiş-lerdir; öyle ki kendi diyarlarında bugünde okudukları hutbelerde Nemrud\'un ateşinin sönmesi, Nuh\'un geminsin karaya oturması, Fira-vun\'un ordusunun suda boğulması, İsa\'nın Yahudiler tarafından dara çekmekten kurtulması gibi her peygamber için bir şeref ve üstülük vesilesi sayarak bunların tümünün bugünde gerçekleştirdiğini uydur-muşlardır. Nitekim Şeyh Saduk, Cebele-i Mekkiyye\'den şöyle nakletmiştir: Meysem-i Temmar\'ın (r.a) şöyle dediğini duydum: \"Vallahi bu ümmet kendi peygamberlerinin oğlunu Muharrem ayının onuncu gününde öldürecek ve Allah düşmanları bugünü hayır ve bereket günü sayacak-lardır; bu iş olacaktır; Allah\'ın ilminde bu haber daha vuku bulmadan önce vardır. Ben bunu efendim Hz. Emirulmüminin Ali\'den (a.s) bana ulaşan bir ahitten biliyorum.\" Cebele, \"Hüseyin\'in (a.s) öldürüldüğü günü nasıl bereket günü edecekler?\" diye sorunca, Meysem ağlayarak şöyle dedi: \"Bir hadis uydurarak \"Allah bugünde Hz. Adem\'in tövbe-sini kabul etti\" diyecekler. Oysa Allah Teala Adem\'in tövbesini Zilhic-ce ayında kabul etmiştir. Allah Teala\'nın bugünde Hz. Yunus\'u balığın karnından kurtardığını sanacaklar, oysa Allah Teala Yunus\'u Zilkade ayında balığın karnından kurtarmıştır. Hz. Nuh\'un gemisinin bugünde Cudi dağınınbaşına oturduğunu sanacaklar, oysa Nuh\'un gemisi Zilhicce ayının on sekizinci gününde karaya oturmuştur. Allah Teala-\'nın bugünde denizi Hz. Musa\'ya (a.s) yardığını sanacaklar, oysa bu iş Rebiulevvel ayında gerçekleşmiştir.\" Meysem\'in rivayetindeki bu kadar tekit ve vurgular ve gayptan verilen haberler, gerçekte nübüvvet ve imametin belirtileri ve Şia\'nın yolunun doğruluğunun göstergesidir. Bu rivayetin içeriğinin gerçekle tamamen örtüştüğü gözler önündedir; bu yalanlara uygun olarak bir duanın düzenlenip bazı gafillerin kitaplarında yer alıp avam halka aktarılması gerçekten şaşırtıcıdır. Elbette ki bu duayı okumak bidat ve haramdır; dua şöyledir: بِسمِ اللهِ الرَّحمنِ الرَّحِيمِ. سُبْحانَ اللهَ مِلأَ الْمِيزانِ وَمُنْتَهَى الْعِلْمِ وَمَبْلَغَ الرِّضا وَزِنَةَ الْعَرْشِ. Birkaç satır sonra şöyle diyor: On defa salavat gönder ve sonra da şöyle de: يا قابِلَ تَوْبَةِ آدَمَ يَوْمَ عاشُوراءَ يا رافِعَ اِدْريسَ اِلَى السَّماءِ يَوْمَ عاشُوراءَ يا مُسْكِنَ سَفينَةِ نُوحٍ عَلَى الْجُودِيِّ يَوْمَ عاشُوراءَ يا غِياثَ اِبْرهيمَ مِنَ النّارِ يَوْمَ عاشُوراءَ. Şüphesiz bu duayı Medine\'deki nasibi veya haricilerden biri ya da bunun gibi kişiler uydurarak Ümeyye oğullarının zulmünü devam ettirmişlerdir. - \"Şifau\'s-Sudur\" kitabının müellifinin sözünün özeti burada bitiyor.- Kısacası,Aşura gününün sonunda İmam Hüseyin\'in (a.s) haremi-nin, bu zamanda Kerbela\'da düşmanların elinde esir olan, üzüntü ve gözyaşlarına gark olan kızlarının, çocuklarının halini hatırlamamız yerinde olacaktır; hiç kimsenin aklından bile geçmeyecek, kalemin yazmaya gücü yetmeyecek musibetler geldi başlarına. Şair bu konuda diyor ki: Öyle bir musibet ki yazmak istesem Kısaca ansam, insanlara anlatayım desem Akar da gözyaşlarım engel olurlar Gözümle sayfalar arasında mani olurlar Kalbim diyor ki: Merhamet et, acı bana Sert bir taş değilim andolsun Allah\'ıma Ağladı yer ve sonra gök o faciaya Ve gökle yer arasındakiler kan yaşlarıyla Bu üzüntüyü yazmaya gücüm yetmez Ateş verdi tasavvuru, yaktı kalbimi Seninse dinlemeye gücün yetmez Duymak görmekle mukayese edilmez. Sonra ayağa kalkarak Resulullah, Ali-i Murtaza, Fatıma-i Zehra, Hasan-i Muctaba ve şehitler efendisi İmam Hüseyin\'in (a.s) soyundan gelen diğer imamlara selam vererek bu büyük musibetten dolayı yanık yürek ve ağlar gözlerle onlara baş sağlığı dile ve şu ziyareti oku: اَلسَّلامُ عَلَيْكَ يا وارِثَ آدَمَ صِفْوَةِ اللهِ، اَلسَّلامُ عَلَيْكَ يا وارِثَ نُوحٍ نَبِيِّ اللهِ اَلسَّلامُ عَلَيْكَ يا وارِثَ اِبْراهيمَ خَليلِ اللهِ، اَلسَّلامُ عَلَيْكَ يا وارِثَ مُوسى كَليمِ اللهِ، اَلسَّلامُ عَلَيْكَ يا وارِثَ عيسىرُوحِ اللهِ، اَلسَّلامُ عَلَيْكَ يا وارِثَ مُحَمَّدٍ حَبيبِ اللهِ، اَلسَّلامُ عَلَيْكَ يا وارِثَ عَلِيٍّ اَميرِ الْمُؤْمِنينَ وَلِيِّ اللهِ، اَلسَّلامُ عَلَيْكَ يا وارِثَ الْحَسَنِ الشَّهيدِ سِبْطِ رَسُولِ اللهِ، اَلسَّلامُ عَلَيْكَ يَا بْنَ رَسُولِ اللهِ، اَلسَّلامُ عَلَيْكَ يَا بْنَ الْبَشيرِ النَّذيرِ وَابْنَ سَيِّدِ الْوَصِيِّينَ، اَلسَّلامُ عَلَيْكَ يَابْنَ فاطِمَةَ سَيِّدَةِ نِساءِ الْعالَمينَ. اَلسَّلامُ عَلَيْكَ يا اَبا عَبْدِ اللهِ، اَلسَّلامُ عَلَيْكَ يا خِيَرَةَ اللهِ وَابْنَ خِيَرَتِهِ اَلسَّلامُ عَلَيْكَ يا ثارَ اللهِ وَابْنَ ثارِهِ، اَلسَّلامُ عَلَيْكَ اَيُّهَا الْوِتْرُ الْمَوْتُورُ اَلسَّلامُ عَلَيْكَ اَيُّهَا الاِْمامُ الْهادِي الزَّكِيُّ وَعَلى اَرْواح حَلَّتْ بِفِنائِكَ وَاَقامَتْ في جِوارِكَ وَوَفَدَتْ مَعَ زُوّارِكَ، اَلسَّلامُ عَلَيْكَ مِنِّي ما بَقيتُ وَبَقِيَ اللَّيْلُ وَالنَّهارُ. فَلَقَدْ عَظُمَتِ بِكَ الرَّزِيَّةُ وَجَلَّ الْمُصابُ فِي الْمُؤْمِنينَ وَالْمُسْلِمينَ وَفي اَهْلِ السَّمواتِ اَجْمَعينَ وَفي سُكّانِ الأَرَضينَ فَاِنّا للهِ وَاِنّا اِلَيْهِ راجِعُونَ وَصَلَواتُ اللهِ وَبَرَكاتُهُ وَتَحِيّاتُهُ عَلَيْكَ وَعَلى آبائِكَ الطّاهِرينَالطَّيِّبينَ الْمُنْتَجَبَينَ وَعَلى ذَراريهِمُ الْهُداةِ الْمَهْدِيّينَ، اَلسَّلامُ عَلَيْكَ يا مَوْلايَ وَعَلَيْهِمْ وَعَلى رُوحِكَ وَعَلى اَرْواحِهِمْ وَعَلى تُرْبَتِكَ وَعَلى تُرْبَتِهِمْ . \"Selam olsun sana ey Allah\'ın seçkin kulu Adem\'in varisi. Selam olsun sana ey Allah\'ın Peygamberi Nuh\'un varisi. Selam olsun sana ey İbrahim Halilullah\'ın varisi. Selam olsun sana ey Musa Kelimullah\'ın varisi. Selam olsun sana ey İsa Ruhullah\'ın varisi. Selam olsun sana ey Muhammed Habibullah\'ın varisi. Selam olsun sana ey Emirulmüminin Ali Veliyyullah\'ın varisi. Selam olsun sana ey Resulullah\'ın torunu Hasan-ı şehidin varisi. Selam olsun sana ey Resulullah\'ın oğlu. Selam olsun sana ey müjdeleyici ve korkutucu kişinin oğlu ve ey vasilerin efendisinin oğlu. Selam olsun sana ey alemdeki kadınların en üstünü Fatıma\'nın oğlu. Selam olsun sana ey Eba Abdullah. Selam olsun sana ey Allah\'ın seçtiği ve seçtiği kişinin oğlu. Selam olsun sana ey intikamını Allah\'ın alacağı ve ey intikamı alınacağın oğlu ve ey zulme uğrayıp yalnız kalan. Selam olsun sana ey tertemiz hidayet imamı ve selam olsun sana ve yanına inen, civarında kalan ve ziyaretçilerinle birlikte sana gelen ruhlara (Kerbela şehitlerine). Selam olsun sana benden taraf yaşadığım sürece, gece ve gündüz devam ettiği müddetçe. * -Ey Eba Abdullah Hüseyin!- Senin musibetin ve sana yapılan şiddetli zulüm bütün müminlere ve Müslümanlara ve yine bütün gök ehline ve yerde yaşayanlara çok büyük geldi. Gerçekten biz Allah içiniz veAllah\'a dönücüleriz; Allah\'ın salavatı, bereketleri ve selamları senin ve tertemiz kılınmış, tahir ve seçkin babalarının ve onların hidayet eden ve hidayet bulan evlatlarının üzerine olsun. Selam olsun sana ey mevlam; onlara, senin ruhuna, onların ruhuna, senin türbetine ve onların türbetine -selam- olsun. اَللّـهُمَّ لَقِّهِمْ رَحْمَةً وَرِضْواناً وَرَوْحاً وَرَيْحاناً، اَلسَّلامُ عَلَيْكَ يا مَوْلايَ يا اَبا عَبْدِاللهِ يَا بْنَ خاتَمِ النَّبِيّينَ وَيَا بْنَ سَيِّدِ الْوَصِيّينَ وَيَابْنَ سَيِّدَةِ نِساءِ الْعالَمينَ اَلسَّلامُ عَلَيْكَ يا شَهيدُ يَا بْنَ الشَّهيدِ يا اَخَ الشَّهيدِ يا اَبَا الشُّهَداءِ. اَللّـهُمَّ بَلِّغْهُ عَنّي في هذِهِ السّاعَةِ وَفي هذَا الْيَوْمِ وَفي هذَا الْوَقْتِ وَفي كُلِّ وَقْت تَحِيَّةً كَثيرَةً وَسَلاماً، سَلامُ اللهِ عَلَيْكَ وَرَحْمَةُ اللهِ وَبَرَكاتُهُ يَا بْنَ سَيِّدِ الْعالَمينَ وَعَلَى الْمُسْتَشْهَدينَ مَعَكَ سَلاماً مُتَّصِلاً مَا اتَّصَلَ اللَّيْلُ وَالنَّهارُ، السَّلامُ عَلَى الْحُسَيْنِ بْنِ عَلِيِّ الشَّهيدِ السَّلامُ عَلى عَلِيِّ بْنِ الْحُسَيْنِ الشَّهيدِ، اَلسَّلامُ عَلَى الْعَبّاسِ بْنِ اَميرِ الْمُؤْمِنينَ الشَّهيدِ، السَّلامُ عَلَى الشُّهَداءِ مِنْ وُلْدِ اَمِيرِ الْمُؤْمِنينَ، اَلسَّلامُ عَلَىالشُّهَداءِ مِنْ وُلْدِ الْحَسَنِ، اَلسَّلامُ عَلَى الشُّهَداءِ مِنْ وُلْدِ الْحُسَيْنِ، السَّلامُ عَلَى الشُّهَداءِ مِنْ وُلْدِ جَعْفَرٍ وَعَقِيلٍ، اَلسَّلامُ عَلى كُلِّ مُسْتَشْهَدٍ مَعَهُمْ مِنَ الْمُؤْمِنينَ. Allah\'ım! Onlarla rahmet, rızvan, merhamet ve şefkatle karşılaş. Selam olsun sana ey Eba Abdullah, ey peygamberlerin sonuncusunun oğlu, ey vasilerin en üstününün oğlu, ey alemdeki kadınların en üstünü-nün oğlu! Selam olsun sana ey şehid ve şehidin oğlu, ey şehidin kardeşi ve ey şehitlerin babası! Allah\'ım! Bu saatte, bugünde, bu zaman diliminde ve her zaman benden taraf ona çok selam ve tahiyyet ulaştır. Ey alemdeki varlıkların efendisi! Allah\'ın selamı, rahmet ve bereketleri senin ve seninle birlikte şahadete kavuşanların üzerine olsun; öyle bir selam ki gece ve gündü-zün sürekliliği devam ettikçe sürekli olsun. Selam olsun şehid olan Hüseyin b. Ali\'ye. Selam olsun şehid olan Ali b. Hüseyin\'e. Selam olsun şehid olan Abbas b. Emirulmüminin\'e. Selam olsun Emirulmüminin\'in şehid olan evlatlarına. Selam olsun -İmam- Hasan\'ın evlatlarından şehid olanlara. Selam olsun -İmam- Hüseyin\'in evlatlarından şehid olanlara. Selam olsun Cafer ve Akil\'in evlatlarından şehid olanlara. Selam olsun onlarla birlikte şehid olan bütün müminlere. اَللّـهُمَّ صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَبَلِّغْهُمْ عَنّي تَحِيَّةًكَثيرَةً وَسَلاماً اَلسَّلامُ عَلَيْكَ يا رَسُولَ اللهِ، اَحْسَنَ اللهُ لَكَ الْعَزاءَ في وَلَدِكَ الْحُسَيْنِ، اَلسَّلامُ عَلَيْكِ يا فاطِمَةُ، اَحْسَنَ اللهُ لَكِ الْعَزاءَ في وَلَدِكِ الْحُسَيْنِ، اَلسَّلامُ عَلَيْكَ يا اَميرَ الْمُؤْمِنينَ، اَحْسَنَ اللهُ لَكَ الْعَزاءَ فِي وَلَدِكَ الْحُسَيْنِ، اَلسَّلامُ عَلَيْكَ يا اَبا مُحَمَّدٍ الْحَسَنَ، اَحْسَنَ اللهُ لَكَ الْعَزاءَ في اَخيكَ الْحُسَيْنِ، يا مَوْلايَ يا اَبا عَبْدِاللهِ اَنَا ضَيْفُ اِللهِ وَضَيْفُكَ وَجارُ اللهِ وَجارُكَ وَلِكُلِّ ضَيْفٍ وَجارٍ قِرىً وَقِرايَ في هذَا الْوَقْتِ اَنْ تَسْئَلَ اللهَ سُبْحانَهُ وَتَعالى اَنْ يَرْزُقَني فَكاكَ رَقَبَتي مِنَ النّارِ اِنَّهُ سَميعُ الدُّعاءِ قَريبُ مُجيبُ. Allah\'ım! Muhammed ve Ehl-i Beyt\'ine salat eyle. Onlara benden taraf çok tahiyyet ve selam ilet. Selam olsun sana ya Resulellah! Oğlun Hüseyin için Allah sana güzel sabır versin. Selam olsun sana ya Fatıma! Oğlun Hüseyin için Allah sana güzel sabır versin. Selam olsun sana ya Emirelmüminin Ali! Oğlun Hüseyin için Allah sana güzel sabır versin. Selam olsun sana ya Eba Muhammed Hasan! Kardeşin Hüseyin için Allah sana güzel sabır versin. Selam olsun sana ya Eba Abdullah! Ben Allah\'ın ve senin misafirinim, Allah\'a ve sana sığınmış bir kimseyim. Her misafir ve sığınanı ise ağırlamak gerekir. Şu anda benimağırlanmam, Allah Teâlâ\'dan beni cehennem ateşinden kurtarmasını istemendir; ger-çekten O, duayı duyan, yakın ve duayı kabul edendir. Yirmi Beşinci Gün: Ulemadan bir grubunun dediğine göre, \"Fakihler Yılı\" denilen hicri 94 yılında bugünde veya 95 yılının 12\'sinde İmam Zeynulabidin (a.s) dünya-dan göçmüştür.\";s:9:\"published\";N;s:5:\"state\";i:1;s:6:\"access\";s:1:\"1\";s:8:\"language\";s:1:\"*\";s:18:\"publish_start_date\";s:19:\"2013-09-04 12:35:00\";s:16:\"publish_end_date\";s:19:\"0000-00-00 00:00:00\";s:10:\"start_date\";s:19:\"2013-09-04 12:53:00\";s:8:\"end_date\";s:19:\"0000-00-00 00:00:00\";s:10:\"list_price\";N;s:10:\"sale_price\";N;s:7:\"type_id\";i:1;}'),(15,'index.php?option=com_k2&view=item&id=1837','index.php?option=com_k2&view=item&id=1837:peygamber-evladı-hz-hüseyn-a-s','Peygamber Evladı Hz. Hüseyn (a.s)','Prof. Dr. Munzir Hekim Şehit Hz. Hüseyin’in (a.s) Hayatına Kısa Bir Bakış ● İmam Ebu Abdullah Hüseyin b. Ali b. Ebu Talib (a.s) … Kerbela şehidi... Resulullah’tan (s.a.a) sonra Ehl-i Beyt İmamları’nın üçüncüsü… Hadis âlimlerinin ortak görüşüne göre, cenne','2018-03-20 22:33:24','4f834505844fa3f6774b4d6c75a8805c',1,1,1,'*','2016-09-20 19:53:00','0000-00-00 00:00:00','2015-09-20 19:53:00','0000-00-00 00:00:00',0,0,1,'O:19:\"FinderIndexerResult\":18:{s:11:\"\0*\0elements\";a:25:{s:2:\"id\";s:4:\"1837\";s:5:\"alias\";s:32:\"peygamber-evladı-hz-hüseyn-a-s\";s:7:\"summary\";s:74364:\"<p>\r\n	&nbsp;</p>\r\n\r\n<p style=\"text-align: right;\">\r\n	<strong>Prof. Dr. Munzir Hekim</strong></p>\r\n\r\n<h2>\r\n	Şehit Hz. H&uuml;seyin&rsquo;in (a.s) Hayatına Kısa Bir Bakış</h2>\r\n\r\n<p>\r\n	● İmam Ebu Abdullah H&uuml;seyin b. Ali b. Ebu Talib (a.s) &hellip; Kerbela şehidi... Resulullah&rsquo;tan (s.a.a) sonra Ehl-i Beyt İmamları&rsquo;nın &uuml;&ccedil;&uuml;nc&uuml;s&uuml;&hellip; Hadis &acirc;limlerinin ortak g&ouml;r&uuml;ş&uuml;ne g&ouml;re, cennet gen&ccedil;lerinin efendisi&hellip; Hz. Resul&rsquo;&uuml;n (s.a.a) soyunu devam ettiren iki kişiden biri&hellip; Resulullah&rsquo;ın (s.a.a) Necran Hıristiyanlarıyla l&acirc;netleşirken yanına aldığı d&ouml;rt kişiden biri&hellip; Allah&rsquo;ın, kendilerinden b&uuml;t&uuml;n kirleri giderip tertemiz kıldığı &ouml;rt&uuml; ashabından (ashabı kisa) biri&hellip; Allah&rsquo;ın sevilmelerini emrettiği Resul-i Ekrem&rsquo;in yakınlarından biri&hellip; Sarılanın kurtulduğu, uzaklaşanınsa saptığı bildirilen iki ağır emanetten (sekaleyn) biri&hellip;</p>\r\n\r\n<p>\r\n	● H&uuml;seyin, kardeşi Hasan&rsquo;la birlikte tertemiz ve bereket membaı kucaklarda, tarihin tanık olduğu en m&uuml;kemmel babanın, annenin ve dedenin bağrında b&uuml;y&uuml;d&uuml;.</p>\r\n\r\n<p>\r\n	Dedesi Resul-i Ekrem&rsquo;in berrak membaından, y&uuml;ce ahl&acirc;kından ve şefkat yağmurundan beslendi. Onun derin sevgisi ve yakın g&ouml;zetimine mazhar oldu. &Ouml;yle ki Hz. Peygamber&rsquo;in edebi, yol g&ouml;stericiliği, liderliği ve cesareti ona ge&ccedil;ti. B&ouml;ylece babası Murtaza&rsquo;dan ve kardeşi M&uuml;cteba&rsquo;dan sonra kendisini bekleyen b&uuml;y&uuml;k imamet makamı i&ccedil;in gerekli olan liyakati kazanmış oldu.</p>\r\n\r\n<p>\r\n	Bu nedenle de Resul-i Ekrem (s.a.a), bir&ccedil;ok kere ve değişik m&uuml;nasebetlerle &uuml;mmetine onun imamlığını dekl&acirc;re etmişti:</p>\r\n\r\n<p>\r\n	Hasan ve H&uuml;seyin kıyam etseler de, otursalar da imamdırlar.<br />\r\n	Allah&rsquo;ım! Ben o ikisini seviyorum; sen de onları seveni sev.</p>\r\n\r\n<p>\r\n	● Bu b&uuml;y&uuml;k İmam&rsquo;ın şahsında peygamberlik ve imamet damarları buluşmuş, soy ve itibar şerefi bir araya gelmişti. M&uuml;sl&uuml;manlar, dedesinde, babasında ve annesinde g&ouml;rd&uuml;kleri temizliği, berraklığı, onuru ve c&ouml;mertliği onda da g&ouml;r&uuml;yorlardı. Kişiliği, insanlara onların t&uuml;m&uuml;n&uuml; birden hatırlatıyordu. Onu seviyor ve ona saygı duyuyorlardı.</p>\r\n\r\n<p>\r\n	B&uuml;t&uuml;n bunların yanında, babasından ve kardeşinden sonra, insanların, din&icirc; konularda ve hayatta karşılaştıkları sorunların &ccedil;&ouml;z&uuml;m&uuml; i&ccedil;in başvurabilecekleri tek merci idi. &Ouml;zellikle cahil&icirc;ye karakterli Emev&icirc; egemenliği altına girdikten sonra bin bir t&uuml;rl&uuml; zorluğun peş peşe yaşandığı o zor d&ouml;nemde, varlığı, M&uuml;sl&uuml;manlar i&ccedil;in bir rahmetti.</p>\r\n\r\n<p>\r\n	Cahil&icirc; Emev&icirc; egemenliği, M&uuml;sl&uuml;manları &ouml;yle bir darboğaza sokmuştu ki, bundan &ouml;nce bunun gibisi hi&ccedil; yaşanmamıştı. İmam H&uuml;seyin (a.s) &ouml;zelde Muhammed (s.a.a) &uuml;mmetini, genelde b&uuml;t&uuml;n insanlığı bu yeni cahil&icirc;yenin pen&ccedil;elerinden ve &ccedil;irkeflerinden kurtarabilen tek İsl&acirc;m&icirc; ve il&acirc;h&icirc; şahsiyetti.</p>\r\n\r\n<p>\r\n	● H&uuml;seyin b. Ali (a.s), babası Murtaza ve kardeşi M&uuml;cteba gibi, hayatının her aşamasında, b&uuml;t&uuml;n pratik hareketlerinde k&acirc;mil bir ilah&icirc; insanın &ouml;rneğiydi. Allah uğruna eziyetlere katlanmak, hoşg&ouml;r&uuml;, c&ouml;mertlik, merhamet, cesaret, zulme y&uuml;z vermemek, irfan, kulluk, Allah korkusu, hak karşısında tevazu ve batıla karşı başkaldırmak hususunda y&uuml;ksek nebev&icirc; ahl&acirc;kın canlı ve somut bir &ouml;rneğiydi. Allah yolunda cihat, marufu emretme, m&uuml;nkeri yasaklama konusunda g&ouml;z kamaştırıcı bir kahramanlık timsaliydi. Resullerin efendisi dedesinin şeriatında en m&uuml;kemmel şekliyle vurgulanan başkasını kendine tercih etmenin ve fedak&acirc;rlığın en ideal temsilcisiydi. &Ouml;yle ki dedesi Resulullah (s.a.a), onun hakkında ş&ouml;yle buyurmuştu:</p>\r\n\r\n<p>\r\n	<strong>H&uuml;seyin bendendir ve ben de H&uuml;se&shy;yin&rsquo;denim.</strong></p>\r\n\r\n<p>\r\n	Bu s&ouml;zleriyle Peygamber (s.a.a), kendi soyundan olan ve kendi elleriyle terbiye ettiği bu b&uuml;y&uuml;k şahsiyetin y&uuml;celiğini en g&uuml;zel şekilde ifade etmiştir.</p>\r\n\r\n<p>\r\n	● H&uuml;seyin b. Ali (a.s), dedesinden sonra kadınların efendisi Sıddıka-i Tahire, Fatıma-i Zehra&rsquo;nın (a.s) g&ouml;zetiminde ve vasilerin efendisi, M&uuml;sl&uuml;manların İmamı, babası Murtaza&rsquo;nın (a.s) himayesinde b&uuml;y&uuml;d&uuml;. O sırada babası, Resulullah&rsquo;ın (s.a.a) vefatından sonra M&uuml;sl&uuml;man &uuml;mmetin &ouml;nderlik kurumunun sapması şeklinde belirginleşen ağır ve meşakkatli imtihanı yaşıyordu. Babasını ve annesini bu ağır imtihanın acıları &ccedil;epe&ccedil;evre kuşatmıştı; b&uuml;y&uuml;k imamlık makamını, hi&ccedil;bir kanıta, belgeye ve hi&ccedil;bir haklı gerek&ccedil;e ve yetkiye dayanmaksızın ele ge&ccedil;iren z&uuml;mreye karşı &ccedil;etin bir m&uuml;cadelenin merkezindeydiler... Hz. H&uuml;seyin, kardeşi Hasan, babası Ali ve annesi Zehra (a.s) ile birlikte bu sınavı yaşıyordu, acılarını y&uuml;reğine g&ouml;m&uuml;yordu. Hen&uuml;z &ccedil;ocuktu; ama sınavın derinliğinin ve musibetin şiddetinin farkındaydı.</p>\r\n\r\n<p>\r\n	● İmam Ebu Abdullah H&uuml;seyin (a.s), &Ouml;mer&rsquo;in hil&acirc;feti zamanında delikanlılık &ccedil;ağını yaşıyordu. Babası ve kardeşiyle birlikte, a&ccedil;ık bir şekilde y&ouml;netimle ilgilenmekten uzak durdu. Babası Ali b. Ebu Talib&rsquo;in (a.s) hayat tarzında ve parlak ilkesel tavırlarında belirginleşen sahih nebev&icirc; &ccedil;izgi &ccedil;er&ccedil;evesinde insanların aydınlatılması ve dinin &ouml;ğretilmesi faaliyetlerine ağırlık verdi.</p>\r\n\r\n<p>\r\n	● Hz. H&uuml;seyin (a.s), Osman&rsquo;ın halifeliği d&ouml;neminde babasının yanında yer aldı. Hen&uuml;z gen&ccedil;liğinin baharındaydı. İsl&acirc;m i&ccedil;in b&uuml;t&uuml;n i&ccedil;tenliğiyle, ihl&acirc;sla &ccedil;alışıyordu. Osman ve sırdaşlarının egemenliği d&ouml;neminde &uuml;mmetin ve devletin b&uuml;nyesini kemirmeye başlayan fesadın durdurulması amacına y&ouml;nelik faaliyetlerinde babasıyla birlikte m&uuml;cadele veriyordu. Bu s&uuml;re i&ccedil;inde babasının belirlediği pratik tavrın dışına &ccedil;ıkmadı. Bilakis, Resulullah&rsquo;tan (s.a.a) sonra babasının uhdesinde olan meşru &ouml;nderliğin emrinde samim&icirc; bir asker olarak hareket etti.</p>\r\n\r\n<p>\r\n	● M&uuml;barek Alev&icirc; devletin iş başında olduğu d&ouml;nemde H&uuml;seyin, babasının yanında bulundu. B&uuml;t&uuml;n &ouml;nemli olaylarda ve b&uuml;t&uuml;n savaşlarda fiilen rol aldı. Biatlerini bozanlara (Cemel Ashabı), meşru halifeyi tanımayıp yoldan &ccedil;ıkanlara (Emev&icirc;ler) ve okun yaydan fırladığı gibi dinin &ccedil;er&ccedil;evesinin dışına &ccedil;ıkanlara (Haric&icirc;ler) karşı savaşmaktan ka&ccedil;ınmadı. Oysa babası, hem onun, hem de kardeşinin hayatına b&uuml;y&uuml;k &ouml;nem veriyordu. &Ccedil;&uuml;nk&uuml; onların &ouml;l&uuml;mleriyle Resulullah&rsquo;ın (s.a.a) neslinin kesilmesinden korkuyordu. Son ana kadar ikisi de babalarının yanından ayrılmadılar. Babalarının Allah&rsquo;ın evlerinden bir evde şehit edilmesine kadar Iraklılardan g&ouml;rd&uuml;ğ&uuml; eziyeti, onlar da g&ouml;rd&uuml;. Babaları K&ucirc;fe camiinde, ibadet mihrabında, hayatının en kutsal anında, K&acirc;be&rsquo;nin Rabbine y&ouml;neldiği ibadet anında, hain bir kılı&ccedil; darbesiyle yere yığıldı ve o sırada ş&ouml;yle dedi:</p>\r\n\r\n<p>\r\n	<strong>Kurtuldum; andolsun K&acirc;be&rsquo;nin Rabbine&hellip;</strong></p>\r\n\r\n<p>\r\n	● Sonra kardeşi Hasanı M&uuml;cteba&rsquo;nın yanında yer aldı. Kardeşine biat etti. Nitekim K&ucirc;fe&rsquo;de bulunan muhacirler, ensar ve onlara g&uuml;zellikle t&acirc;bi olan M&uuml;sl&uuml;manların geneli de Hasan&rsquo;a (a.s) biat etmişti. Muaviye&rsquo;nin Hz. Hasan&rsquo;ı g&ouml;zden d&uuml;ş&uuml;rmek, g&uuml;c&uuml;n&uuml; kırmak ve meşru h&uuml;k&uuml;metini yıkmak i&ccedil;in kurduğu t&uuml;m komplolara rağmen, gerek Resulullah&rsquo;ın (s.a.a), gerekse babasının (a.s) imamlığını dekl&acirc;re ettiği kardeşinin &ccedil;izdiği hareket tarzının dışına &ccedil;ıkmadı.</p>\r\n\r\n<p>\r\n	● H&uuml;seyin (a.s), kardeşi Hasan&rsquo;ın (a.s) tavırlarını ve bu tavırların yol a&ccedil;tığı sonu&ccedil;ları &ccedil;ok iyi anlıyordu. &Ccedil;&uuml;nk&uuml; &ouml;zellikle Hz. Ali&rsquo;nin (a.s) şehit edilmesinden sonra İsl&acirc;m &uuml;mmetinin yaşadığı konjonkt&uuml;r&uuml; &ccedil;ok iyi biliyordu. &Ccedil;&uuml;nk&uuml; basit ve sıradan insanlardan oluşan toplumun b&uuml;y&uuml;k bir kesimi, Muaviye&rsquo;nin oyunlarının ve sahte şiarlarının farkında değildi. İsl&acirc;m hil&acirc;fetinin merkezi olan K&ucirc;fe toplumunun tabanını ne yazık ki bu basit ve bilin&ccedil;siz insanlar oluşturuyordu. Nitekim Muaviye, avenesi ve işbirlik&ccedil;ilerinin, İmam&rsquo;ın ordusunun omurgasını oluşturan halk kesimleri arasında yaydıkları yanıltıcı propagandalar neticesinde, bu basit ve bilin&ccedil;siz insanlar, Hz. Ali b. Ebu Talib&rsquo;in (a.s) &ccedil;izgisinin hak &ccedil;izgisi olduğu hususunda kuşkuya d&uuml;şmeye başlamışlardı. Hz. Hasan (a.s), doğuştan sahip olduğu siyasal yeteneğine, edeb&icirc; cesaretine ve sağlam mantığına rağmen, halk tabanını ikna edemedi. Bir t&uuml;rl&uuml; halka, Muaviye&rsquo;nin en ucuz bir fiyatla halifeliği elde etmek i&ccedil;in &ouml;nerdiği barış pl&acirc;nının bir sahtek&acirc;rlık olduğunu anlatamadı. Hz. Hasan (a.s) b&uuml;t&uuml;n siyas&icirc; yolları denedikten ve bir usta siyaset&ccedil;inin Hz. Hasan (a.s) ve taraftarlarının yaşadığı o olumsuz siyasal, toplumsal ve psikolojik şartlarda katedebileceği b&uuml;t&uuml;n yolları katettikten sonra, sonunda hen&uuml;z g&uuml;&ccedil;l&uuml; bir pozisyondayken &ouml;nerilen barış pl&acirc;nını kabul etmek zorunda kalıp hil&acirc;fetten vaz ge&ccedil;ti; ama Muaviye&rsquo;nin egemenliğinin meşruluğunu onaylamadı. Bunun yanında birtakım şartlar koştu ki, bunlar, kısa ve uzun vadede Muaviye&rsquo;nin ve Emev&icirc; egemenliğinin maskesini d&uuml;ş&uuml;recek, iğren&ccedil;liğini g&ouml;zler &ouml;n&uuml;ne serecek nitelikteydi.</p>\r\n\r\n<p>\r\n	● B&ouml;ylece Hz. Hasan (a.s), d&uuml;şmanları bir yana, taraftarlarından olan en yakın adamlarından g&ouml;rd&uuml;ğ&uuml; eziyetlere, nahoş hareketlere tahamm&uuml;l ettikten sonra en zor ve en meşakkatli yolu se&ccedil;erek b&uuml;y&uuml;k bir başarı elde etti. İsl&acirc;m&rsquo;ı ve Resulullah&rsquo;ın (s.a.a) kabilesi Kureyş&rsquo;e mensubiyeti kullanarak İsl&acirc;m&rsquo;ın işini bitirmek i&ccedil;in, İsl&acirc;m kisvesine b&uuml;r&uuml;nen ve uzlaşma ve barış şiarlarını y&uuml;kselten cahil&icirc; karakterli Emev&icirc; iktidarının ger&ccedil;ek y&uuml;z&uuml;n&uuml; g&ouml;zler &ouml;n&uuml;ne serdi. Muaviye&rsquo;nin b&uuml;y&uuml;k bir ustalıkla M&uuml;sl&uuml;manlara, o g&uuml;n İsl&acirc;m y&ouml;netimine kurulan ve Resulullah&rsquo;ın (s.a.a) halifesi adıyla M&uuml;sl&uuml;manlara h&uuml;kmeden Ebu S&uuml;fyan Oğulları&rsquo;nın &ccedil;ok yakın bir zamana kadar İsl&acirc;m&rsquo;la savaşan kimseler olduklarını unutturmuş olduğu dikkate alınırsa, Hz. Hasan&rsquo;ın başarısının b&uuml;y&uuml;kl&uuml;ğ&uuml;n&uuml; daha iyi anlarız.</p>\r\n\r\n<p>\r\n	● Hz. Hasan (a.s), barış antlaşmasına imza atmakla, İsl&acirc;m&icirc; g&ouml;r&uuml;n&uuml;me b&uuml;r&uuml;nerek yeniden hortlayan cahil&icirc; Emev&icirc; y&ouml;netimine karşı geliştirilecek devrimci bir hareket i&ccedil;in gerekli zemini hazırlamış oldu. &Ccedil;&uuml;nk&uuml; Muaviye iktidara gelir gelmez, Hz. Hasan&rsquo;ın (a.s) koştuğu b&uuml;t&uuml;n şartları &ccedil;iğnedi. Kendisinden sonra veliaht tayin etmemek, Ali Şiasına, Hasan ve H&uuml;seyin&rsquo;e (a.s) karşı olumsuz bir tavır i&ccedil;inde olmamak gibi antlaşma maddelerini hi&ccedil;e sayarak ger&ccedil;ek kimliğini g&ouml;zler &ouml;n&uuml;ne serdi.</p>\r\n\r\n<p>\r\n	Muaviye, bu şartlara bağlı kalma noktasında kendine daha fazla h&acirc;kim olamadı. Nihayet, nefsinin kendisine telkin ettiği iğren&ccedil; bir pl&acirc;nla Hz. Hasan&rsquo;ı (a.s) zehirlemeye karar verdi. B&ouml;ylece kendisinden sonra halifeliği oğlu fasık Yezid&rsquo;e miras bırakmaya elverişli bir ortam hazırlamak istedi. Fakat kabul ettiği şartları &ccedil;iğnemenin ve bu iğren&ccedil; pl&acirc;nın etkilerini, doğuracağı tepkileri kestirememişti; ne gibi olumsuzlukların bi&ccedil;imleneceğini tahmin edememişti. Nitekim Emev&icirc; iktidarının &uuml;zerinden daha yirmi yıl ge&ccedil;memişti ki, M&uuml;sl&uuml;manlar, Emev&icirc; iktidarının iğren&ccedil;liğini ve cahil&icirc; karakterini fark ettiler. Bu da, Şi&icirc; halk tabanının iktidara karşı bir ayaklanma başlatması i&ccedil;in elverişli bir ortamın oluşmasına yardımcı oldu. B&ouml;ylece devrim i&ccedil;in uygun koşullar oluştu.</p>\r\n\r\n<p>\r\n	Muaviye&rsquo;nin &ouml;l&uuml;m&uuml; ve şarap i&ccedil;en, din&icirc; h&uuml;k&uuml;mleri hi&ccedil;e sayan, fasık Yezid&rsquo;in iktidara gelmesi, d&ouml;nemin g&ouml;zde sahab&icirc;lerinden ve t&acirc;bi&icirc;n kuşağının genelinden biat alması ve haksızlığa boyun eğmeyenlerin efendisi, M&uuml;sl&uuml;manların İmamı, zulm&uuml;n hasmı, Ebu Abdullah H&uuml;seyin&rsquo;den (a.s) biat alma hususunda ısrar etmesiyle birlikte bu şartlar iyice olgunlaştı.</p>\r\n\r\n<p>\r\n	● Muaviye b. Ebu S&uuml;fyan, yaklaşık yirmi yıl h&uuml;k&uuml;m s&uuml;rd&uuml;. Bu s&uuml;re i&ccedil;inde, halkı a&ccedil; bırakma, ter&ouml;r estirme, yalan ve hile esasına dayalı bir politika izledi. B&uuml;t&uuml;n bunlar, bir yandan &uuml;mmetin ger&ccedil;eğin farkına varmasına yol a&ccedil;arken, bir yandan da insanların iradelerini yitirmelerine neden oldu. B&ouml;ylece &uuml;mmet, gafletten uyandı; Ehl-i Beyt (a.s) &ccedil;izgisinin hakkaniyetine y&ouml;nelik kuşkuları bertaraf oldu, Emev&icirc;lerin ger&ccedil;ek y&uuml;zlerine dair bilgisizlikleri ortadan kalktı. Fakat zulme ve zalimlere karşı dikilecek g&uuml;ce hen&uuml;z kavuşabilmiş değildi. &Uuml;mmet, &uuml;nl&uuml; şair Ferezdak&rsquo;ın, K&ucirc;felilerin &ccedil;ağrısına uyarak Irak&rsquo;a gitmekte olan Hz. H&uuml;seyin&rsquo;e: &ldquo;Kalpleri senden yana, ama kılı&ccedil;ları sana karşı.&rdquo; dediği bir durumdaydı.</p>\r\n\r\n<p>\r\n	Bu noktadan itibaren, cahil&icirc; Emev&icirc; iktidarına karşı ayaklanmak i&ccedil;in gerekli t&uuml;m koşullar hazırlandıktan sonra, Hz. H&uuml;seyin (a.s) i&ccedil;in alması gereken şer&rsquo;&icirc; tavır kesinleşmiş oldu. &Ccedil;&uuml;nk&uuml; Hz. Hasan (a.s) zamanında yaşanan kuşku ve teredd&uuml;t s&uuml;recinde fiil&icirc; bir ayaklanmanın herhangi bir faydası olmazdı. Ama Hz. H&uuml;seyin&rsquo;e (a.s) h&uuml;ccet tamamlanmıştı. &Ccedil;&uuml;nk&uuml; Iraklılar kendisine mektuplar g&ouml;ndermiş ve b&ouml;lgelerine gelmesini istemişlerdi. Bundan &ouml;nce K&ucirc;feliler, Emev&icirc;lerin valisini şehirden kovmuş ve Emev&icirc; iktidarını tanımadıklarını il&acirc;n etmişlerdi. Bu, Ehl-i Beyt Şiasının yeniden bilin&ccedil;lendiğinin bir g&ouml;stergesiydi.</p>\r\n\r\n<p>\r\n	Hz. H&uuml;seyin (a.s), sebat etmeyeceklerini, iktidar sahiplerinin tahrik ve teşvikleri karşısında irade zaafı sergileyeceklerini, egemenlerin baskılarına ve korkutmalarına direnemeyeceklerini bildiği h&acirc;lde, &ccedil;ağrılarına olumlu yanıt verdi. &Ccedil;&uuml;nk&uuml; yayılma eğilimi g&ouml;steren bu yeni hastalığı, git gide peygamberliğin b&uuml;t&uuml;n şiarlarını ortadan kaldırmadan, İsl&acirc;m&icirc; hil&acirc;feti bir şahlık ve kayserlik rejimine d&ouml;n&uuml;şt&uuml;recek imk&acirc;nı bulmadan tedavi etmek &uuml;zere harekete ge&ccedil;mesi gerekiyordu. Aksi takdirde, dine darbe vurmak ve dinin b&uuml;t&uuml;nl&uuml;ğ&uuml;n&uuml; par&ccedil;alamak i&ccedil;in &uuml;zerlerine din kisvesini ge&ccedil;iren Yezid ve benzeri cahil&icirc;ye mensuplarının y&ouml;netimleri meşruiyet kazanmış olacaktı.</p>\r\n\r\n<p>\r\n	● Hz. H&uuml;seyin (a.s), başarı ve amaca ulaşmak i&ccedil;in gerekli olan t&uuml;m şartlar oluştuktan sonra, ebediyete kadar devam edecek olan destanını yazmak i&ccedil;in tarih&icirc; koşullarda hazırladığı b&uuml;t&uuml;n g&uuml;&ccedil;lerini ve imk&acirc;nlarını seferber ederek kıyam etti.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> &Uuml;mmetin vicdanını harekete ge&ccedil;irdi; yeniden risalet &ccedil;izgisini izlemeye y&ouml;neltti; inan&ccedil;sal şahsiyetini yeniden diriltti; tağut&icirc; y&ouml;neticilerin &uuml;zerindeki meşruiyet kisvesini &ccedil;ıkardı, arkasına gizlendikleri maskelerini par&ccedil;aladı; onlara karşı takınılması gereken şer&rsquo;&icirc; tavrı &uuml;mmetin t&uuml;m kuşaklarına g&ouml;sterdi.</p>\r\n\r\n<p>\r\n	Tağutlar da bu kıyamın şiarlarını, &ouml;ğretilerini saptıramadılar. Asırlardır s&uuml;regelen bir &ccedil;izgi olarak bu devrimci hareketi durduramadıkları gibi. Bu hareket ki, zamanı geldiğinde, Ben&icirc; &Uuml;meyye, Ben&icirc; Abbas ve benzerlerinin egemenliklerini silip s&uuml;p&uuml;rm&uuml;şt&uuml;. Dolayısıyla H&uuml;seyin&rsquo;in devrimi, b&uuml;t&uuml;n milletler i&ccedil;in bir nebev&icirc; ışık kaynağıdır. Nitekim ortaya koyduğu ve m&uuml;cadelesiyle pekiştirdiği nebev&icirc; değerler, b&uuml;t&uuml;n egemenliklerin, b&uuml;t&uuml;n siyas&icirc; rejimlerin değerlendirildiği bir kriter olarak tarihin sahnesinde yerini almıştır.</p>\r\n\r\n<h2>\r\n	Hz. H&uuml;seyin&rsquo;in Kişiliğinden Yansımalar</h2>\r\n\r\n<p>\r\n	<strong>1- Kur&rsquo;&acirc;n Ayetlerinde Hz. H&uuml;seyin&rsquo;in Konumu</strong></p>\r\n\r\n<p>\r\n	M&uuml;sl&uuml;manlar, Ehl-i Beyt&rsquo;in (a.s) fazileti, ilm&icirc; ve manev&icirc; makamlarının y&uuml;celiği, y&uuml;ce Allah&rsquo;ın insanda bulunmasını istediği b&uuml;t&uuml;n kemalatlarla bezenmişlikleri hususunda ittifak ettikleri kadar hi&ccedil;bir konuda ittifak etmemişlerdir.</p>\r\n\r\n<p>\r\n	M&uuml;sl&uuml;manlar arası bu ittifak, birtakım temel prensiplere dayanmaktadır. Bunlardan biri de, Kur&rsquo;&acirc;n-ı Kerim&rsquo;in a&ccedil;ık bir şekilde Ehl-i Beyt&rsquo;in &ouml;zel konumuna işaret etmesidir. Kur&rsquo;&acirc;n, onların her t&uuml;rl&uuml; kirden arındırıldıklarını vurgulamaktadır. Onların, y&uuml;ce Allah&rsquo;ın b&uuml;t&uuml;n insanlığa sunduğu mesajın bir &uuml;creti olarak sevilmeleri vacip olan akrabalar olduklarını ifade etmektedir. Onların, sırf Allah&rsquo;a itaat eden, Allah&rsquo;ın azabından korkan, O&rsquo;nun korkusuyla &uuml;rperen, bu y&uuml;zden kendilerine cennete girme ve azaptan kurtulma garanti edilen iyiler olduklarını dile getirmektedir.</p>\r\n\r\n<p>\r\n	Hz. H&uuml;seyin&rsquo;in (a.s), kirleri giderilmiş, tertemiz kılınmış Ehl-i Beyt&rsquo;in bir ferdi olduğunda en k&uuml;&ccedil;&uuml;k bir kuşku yoktur. Hatta Necran Hıristiyanlarıyla Peygamberimizin (s.a.a) l&acirc;netleşmeleri olayıyla ilgili M&uuml;bahele Ayeti&rsquo;nde a&ccedil;ık bir şekilde dile getirildiği gibi, H&uuml;seyin, Peygamber&rsquo;in (s.a.a) oğlu vasfına sahiptir.</p>\r\n\r\n<p>\r\n	Kur&rsquo;&acirc;n, bu hadiseyi, derin anlamlarıyla birlikte şu ifadelerle sonsuzluğa armağan etmektedir:</p>\r\n\r\n<p>\r\n	Kim sana gelen bilgiden sonra seninle bu konuda tartışırsa, de ki: Gelin &ccedil;ocuklarımızı ve &ccedil;ocuklarınızı, kadınlarımızı ve kadınlarınızı, kendimizi ve kendinizi &ccedil;ağıralım, sonra mubahele (dua edelim) edelim de Allah&rsquo;tan yalancılar &uuml;zerine l&acirc;net dileyelim.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\r\n\r\n<p>\r\n	Hadis&ccedil;ilerin &ccedil;oğunluğu, m&uuml;stefiz d&uuml;zeyine ulaşacak yoğunluktaki kanallardan, bu ayetin Ehl-i Beyt hakkında indiğini rivayet etmişlerdir. Ehl-i Beyt de Hz. Resulullah, Ali, Fatıma, Hasan ve H&uuml;seyin&rsquo;dir. Nitekim hadis&ccedil;iler, ayette ge&ccedil;en &ldquo;oğullar&rdquo;dan maksadın hi&ccedil; kuşkusuz, Hasan ve H&uuml;seyin olduğunu belirtmişlerdir.</p>\r\n\r\n<p>\r\n	Bu olay, a&ccedil;ık bir şekilde ortaya koymaktadır ki, Ehl-i Beyt, Allah katında yery&uuml;z&uuml;ndeki insanların en hayırlıları ve en &uuml;st&uuml;nleridir. Bu y&uuml;zden Resulullah (s.a.a) l&acirc;netleşmeye giderken onları yanına alıyordu. Nitekim Necran piskoposu da bu ger&ccedil;eği ş&ouml;yle itiraf etmişti:</p>\r\n\r\n<p>\r\n	Birtakım y&uuml;zler g&ouml;r&uuml;yorum ki birisi, bunların hatırına Allah&rsquo;tan koskoca bir dağı yerinden oynatmasını isterse, Allah bunu yapar.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\r\n\r\n<p>\r\n	Ayetten de anlaşılacağı gibi, bu kıssa, onların konumlarının y&uuml;celiğine, makamlarının y&uuml;ksekliğine ve &uuml;st&uuml;nl&uuml;klerine del&acirc;let etmektedir. Onlar, Allah ve Resul&uuml;&rsquo;n&uuml;n en &ccedil;ok sevdikleri kimselerdir. &Acirc;lemlerde hi&ccedil; kimse onların faziletlerinin d&uuml;zeyine erişemez.</p>\r\n\r\n<p>\r\n	Kur&rsquo;&acirc;n-ı Kerim, Ehl-i Beyt hari&ccedil;, Peygamber&rsquo;den başka hi&ccedil;bir M&uuml;sl&uuml;manın masum olduğunu belirtmemiştir. Ama Kur&rsquo;&acirc;n, y&uuml;ce Allah&rsquo;ın, Ehl-i Beyt&rsquo;i her t&uuml;rl&uuml; pislikten temizlemeyi dilediğini vurgulamıştır.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\r\n\r\n<p>\r\n	M&uuml;sl&uuml;manlar, Hz. Peygamber&rsquo;in (s.a.a) eşlerinin Ehl-i Beyt kavramının kapsamına girip girmedikleri hususunda farklı g&ouml;r&uuml;şlere sahipseler de, m&uuml;barek ayetin kapsamına Ali, Fatıma, Hasan ve H&uuml;seyin&rsquo;in (a.s) girdikleri hususunda en k&uuml;&ccedil;&uuml;k bir kuşku duymamaktadırlar.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\r\n\r\n<p>\r\n	Buradan hareketle, Kur&rsquo;&acirc;n ayetlerinde onları sevmenin, onların &ccedil;izgilerini izlemenin, onları başkalarından daha &ccedil;ok sevmenin zorunluluğunun vurgulanmış olmasının gerisindeki sırrı anlamamız m&uuml;mk&uuml;nd&uuml;r.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\r\n\r\n<p>\r\n	&Ccedil;&uuml;nk&uuml; Ehl-i Beyt&rsquo;in masumiyeti, yolların &ccedil;atallaştığı ve heva ve heveslerin &ccedil;arpıştığı bir s&uuml;re&ccedil;te, kurtuluşun, onları izlemekte olduğunun en somut kanıtıdır.</p>\r\n\r\n<p>\r\n	Allah&rsquo;ın pislikten masum kıldığı bir kimse, kurtuluşa del&acirc;let eder demektir. Dolayısıyla onu takip eden de boğulmaktan kurtulur.</p>\r\n\r\n<p>\r\n	İbn Abbas&rsquo;tan rivayet edildiğine g&ouml;re, akrabaların sevilmesine dair ayet nazil olduğu zaman, bazı M&uuml;sl&uuml;manlar, Peygamberimize (s.a.a), itaat edilmesi vacip olan bu akrabaların kimler olduklarını sormuş, o da ş&ouml;yle buyurmuştur:</p>\r\n\r\n<p>\r\n	Bunlar, Ali, Fatıma ve onların iki oğludur.&nbsp;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\r\n\r\n<p>\r\n	Kur&rsquo;&acirc;n, meseleyi bu kadarla bırakmıyor. Bilakis, Ehl-i Beyt&rsquo;in y&uuml;ce kişiliklerini ve itaat ve ibadetlerindeki ihl&acirc;sı a&ccedil;ıklamak &uuml;zere nazil olan İns&acirc;n Suresi&rsquo;nde, onların &uuml;st&uuml;n kılınmalarının sebeplerini de a&ccedil;ıklıyor:</p>\r\n\r\n<p>\r\n	Biz sizi Allah rızası i&ccedil;in doyuruyoruz; sizden ne bir karşılık, ne de bir teşekk&uuml;r bekliyoruz. Biz, &ccedil;etin ve bel&acirc;lı bir g&uuml;nde Rabbimizden korkarız. İşte bu y&uuml;zden Allah, onları o g&uuml;n&uuml;n fenalığından korudu; y&uuml;zlerine parlaklık, sevin&ccedil; verdi ve sabretmelerine karşılık onlara cennet ve ipek elbiseler l&uuml;tfetti.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\r\n\r\n<p>\r\n	M&uuml;fessirlerin ve muhaddislerin b&uuml;y&uuml;k &ccedil;oğunluğu, bu surenin Ehl-i Beyt hakkında indiğini rivayet etmişlerdir. Ş&ouml;yle ki: Hasan ve H&uuml;seyin hastalanırlar. Hz. Ali (a.s), şayet iyileşirlerse, Allah&rsquo;a ş&uuml;k&uuml;r olarak &uuml;&ccedil; g&uuml;n oru&ccedil; tutmayı adar. Ger&ccedil;ekten bu adaklarını en g&uuml;zel bir şekilde yerine getirirler. S&ouml;ze bağlılığın en parlak ve başkasını kendine tercih etmenin en g&ouml;z kamaştırıcı, en g&ouml;rkemli bir &ouml;rneğini sergilerler. Nihayet haklarında şu ayetler nazil olur:</p>\r\n\r\n<p>\r\n	İyiler ise, k&acirc;fur katılmış bir kadehten i&ccedil;erler. Bu, Allah&rsquo;ın has kullarının i&ccedil;tikleri ve akıttık&ccedil;a akıttıkları bir pınardır. O kullar, adaklarını yerine getirirler ve şiddeti her yere yayılmış olan bir g&uuml;nden korkarlar.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\r\n\r\n<p>\r\n	Bu fedak&acirc;rlık ve bu g&ouml;rkemli vefak&acirc;rlıktan dolayı Allah onların &ccedil;abalarını takdirle karşılamış ve bunun &ouml;d&uuml;l&uuml; olarak ahirette onları b&uuml;y&uuml;k nimetlere miras&ccedil;ı kılmış; d&uuml;nyada da, yery&uuml;z&uuml; ve &uuml;st&uuml;ndekilere miras&ccedil;ı oluncaya kadar, onları M&uuml;sl&uuml;manların imamlığı makamına getirmiştir.</p>\r\n\r\n<p>\r\n	<strong>2- Hz. H&uuml;seyin&rsquo;in Hz. Hatem&uuml;&rsquo;l-M&uuml;rselin Nezdindeki Konumu</strong></p>\r\n\r\n<p>\r\n	Resul-i Ekrem efendimiz (s.a.a), torunları Hasan ve H&uuml;seyin (a.s) hakkında, onların kendi yanındaki y&uuml;ksek derecelerini ifade eden s&ouml;zler buyurmuştur:</p>\r\n\r\n<p>\r\n	Hasan ve H&uuml;seyin, Peygamber&rsquo;in şu d&uuml;nyadaki hoş kokulu iki g&uuml;l&uuml;d&uuml;r. Onlar, Peygamber&rsquo;in şu &uuml;mmet i&ccedil;indeki hoş kokulu iki g&uuml;l&uuml;d&uuml;r.<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\r\n\r\n<p>\r\n	Hasan ve H&uuml;seyin, yery&uuml;z&uuml; halkının en hayırlılarıdır.<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\r\n\r\n<p>\r\n	Hasan ve H&uuml;seyin, cennet gen&ccedil;lerinin efendileridir.<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\r\n\r\n<p>\r\n	Hasan ve H&uuml;seyin, kıyam etseler de, otursalar da imamdırlar.<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\r\n\r\n<p>\r\n	Onlar, kıyamet g&uuml;n&uuml;ne kadar Kur&rsquo;&acirc;n&rsquo;dan ayrılmayan Ehl-i Beyt&rsquo;tendirler. &Uuml;mmet Kur&rsquo;&acirc;n&rsquo;a ve Ehl-i Beyt&rsquo;e sarıldık&ccedil;a yolunu şaşırmaz.<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\r\n\r\n<p>\r\n	Onlar, gemilerine binenlerin boğulmaktan kurtuldukları Ehl-i Beyt&rsquo;tendirler.<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\r\n\r\n<p>\r\n	Onlar, Resulullah&rsquo;ın (s.a.a) haklarında ş&ouml;yle buyurduğu Ehl-i Beyt&rsquo;in mensuplarıdır:</p>\r\n\r\n<p>\r\n	Yıldızlar, yery&uuml;z&uuml; halkını boğulmaktan kurtaran g&uuml;vencelerdir. Ehl-i Beyt&rsquo;im ise, yery&uuml;z&uuml; halkını ihtil&acirc;flardan koruyan g&uuml;vencelerdir.<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\r\n\r\n<p>\r\n	&Ccedil;ok sayıda sah&acirc;biden rivayet edilen ve değişik kanallardan rivayet edilmesi itibariyle m&uuml;stefiz d&uuml;zeyine ulaşan bir hadiste Peygamberimiz (s.a.a) ş&ouml;yle buyuruyor:</p>\r\n\r\n<p>\r\n	Allah&rsquo;ım! Onları sevdiğimi biliyorsun; sen de onları ve onları seveni sev.<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\r\n\r\n<p>\r\n	<strong>3- &Ccedil;ağdaşları Nezdinde Hz. H&uuml;seyin&rsquo;nin Konumu</strong></p>\r\n\r\n<p>\r\n	1- &Ouml;mer b. Hattab, H&uuml;seyin&rsquo;e (a.s) ş&ouml;yle der:</p>\r\n\r\n<p>\r\n	Başımızda biten t&uuml;yleri, Allah&rsquo;a, sonra size bor&ccedil;luyuz.<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\r\n\r\n<p>\r\n	2- Osman b. Affan, Hasan, H&uuml;seyin (a.s) ve Abdullah b. Cafer hakkında şunları s&ouml;ylemiştir:</p>\r\n\r\n<p>\r\n	İlmin t&uuml;m&uuml;n&uuml; başkalarından kesip almışlar, b&uuml;t&uuml;n hayır ve hikmeti kendilerinde toplamışlar.<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\r\n\r\n<p>\r\n	3- Ebu H&uuml;reyre ş&ouml;yle der:</p>\r\n\r\n<p>\r\n	H&uuml;seyin b. Ali başında imame (sarık) olduğu h&acirc;lde i&ccedil;eri girdi. Birden Hz. Peygamber&rsquo;in (s.a.a) dirildiğini sandım.<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\r\n\r\n<p>\r\n	Hz. H&uuml;seyin (a.s), bir cenazeye katılmıştı. Yoruldu ve yolun kenarında oturdu. Ebu H&uuml;reyre, elbisesinin kenarıyla ayaklarına bulaşan toprakları silmeye başladı. Ebu H&uuml;reyre&rsquo;ye ş&ouml;yle dedi:</p>\r\n\r\n<p>\r\n	Ey Ebu H&uuml;reyre! Sen mi yapıyorsun bunu?</p>\r\n\r\n<p>\r\n	Ebu H&uuml;reyre dedi ki:</p>\r\n\r\n<p>\r\n	Allah&rsquo;a yemin ederim ki, eğer insanlar seninle ilgili olarak benim bildiklerimi bilselerdi, seni boyunlarında taşırlardı.<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\r\n\r\n<p>\r\n	4- Abdullah b. Abbas, Hasan ve H&uuml;seyin&rsquo;in (a.s) binecekleri atların &uuml;zengisinden tutmuştu. Bu yaptığından dolayı bazıları onu eleştirdi. Ona: &ldquo;Sen onlardan daha yaşlısın!&rdquo; dediler. Bunun &uuml;zerine ş&ouml;yle dedi:</p>\r\n\r\n<p>\r\n	Bu ikisi, Resulullah&rsquo;ın (s.a.a) oğullarıdır. Onların atlarının &uuml;zengisini tutmak bana mutluluk vermez mi?<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\r\n\r\n<p>\r\n	Hz. Hasan (a.s) vefat ettiği zaman Muaviye: &ldquo;Ey İbn Abbas! Artık kavminin efendisi sensin.&rdquo; der. İbn Abbas şu cevabı verir:</p>\r\n\r\n<p>\r\n	Allah, Ebu Abdullah H&uuml;seyin&rsquo;i yaşattık&ccedil;a, ben değil, odur kavmin efendisi.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\r\n\r\n<p>\r\n	5- H&uuml;seyin&rsquo;i (a.s) g&ouml;rm&uuml;ş olan Enes b. Malik ş&ouml;yle der:</p>\r\n\r\n<p>\r\n	Onların (Ehl-i Beyt&rsquo;in) Resulullah&rsquo;a (s.a.a) en &ccedil;ok benzeyeni oydu.<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\r\n\r\n<p>\r\n	6- H&uuml;seyin&rsquo;in (a.s) başı kesildikten sonra bir değnekle dudaklarına vuran İbn Ziyad&rsquo;a, Zeyd b. Erkam ş&ouml;yle der:</p>\r\n\r\n<p>\r\n	&Ccedil;ek şu değneği onun dudaklarından! Tek ve ortaksız il&acirc;h olan Allah&rsquo;a yemin ederim ki, Resulullah&rsquo;ın (s.a.a) şu iki dudağı &ouml;pt&uuml;ğ&uuml;n&uuml; g&ouml;rd&uuml;m.</p>\r\n\r\n<p>\r\n	Sonra ağlamaya başlar. Bunun &uuml;zerine İbn Ziyad ona şu karşılığı verir: &ldquo;Allah senin g&ouml;zlerini hep ağlatsın. Allah&rsquo;a yemin ederim ki, eğer sen bunamış bir ihtiyar olmasaydın, boynunu vururdum.&rdquo; Zeyd şunları s&ouml;yleyerek dışarı &ccedil;ıkar:</p>\r\n\r\n<p>\r\n	Siz ey Arap topluluğu! Bu g&uuml;nden sonra k&ouml;lesiniz! Fatıma&rsquo;nın oğlu H&uuml;seyin&rsquo;i &ouml;ld&uuml;rd&uuml;n&uuml;z, Mercane&rsquo;nin oğlunu başınıza emir yaptınız. O da sizin iyilerinizi &ouml;ld&uuml;r&uuml;yor, k&ouml;t&uuml;lerinizi sağ bırakıyor.<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\r\n\r\n<p>\r\n	7- Yezid&rsquo;in, elindeki sopayla H&uuml;seyin&rsquo;in (a.s) dişlerine vurduğunu g&ouml;ren Ebu Bereze el-Eslem&icirc; ş&ouml;yle der:</p>\r\n\r\n<p>\r\n	Sen elindeki sopayla H&uuml;seyin&rsquo;in dişlerine mi vuruyorsun? Senin sopan onun ağzında &ouml;yle bir yere değiyor ki, ben Resulullah&rsquo;ın orayı &ouml;pt&uuml;ğ&uuml;n&uuml; g&ouml;rm&uuml;şt&uuml;m. Sen ey Yezid! Kıyamet g&uuml;n&uuml; Allah&rsquo;ın huzuruna getirildiğin zaman İbn Ziyad senin şefaat&ccedil;in olacak. O (H&uuml;seyin) getirildiğinde ise, Muhammed (s.a.a) onun şefaat&ccedil;isi olacak.<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\r\n\r\n<p>\r\n	8- Muaviye, Abdullah b. Cafer&rsquo;e: &ldquo;Ben&icirc; Haşim&rsquo;in b&uuml;y&uuml;ğ&uuml; sen misin?&rdquo; dediğinde şu cevabı verir:</p>\r\n\r\n<p>\r\n	Haşimoğulları&rsquo;nın b&uuml;y&uuml;ğ&uuml;, Hasan ve H&uuml;seyin&rsquo;dir.<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\r\n\r\n<p>\r\n	Abdullah b. Cafer, H&uuml;seyin&rsquo;e ş&ouml;yle yazar:</p>\r\n\r\n<p>\r\n	Eğer bug&uuml;n sen &ouml;l&uuml;rsen, İsl&acirc;m&rsquo;ın nuru s&ouml;ner. &Ccedil;&uuml;nk&uuml; sen doğru yolu bulanların bayrağısın, m&uuml;minlerin umudusun.<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\r\n\r\n<p>\r\n	9- Bir adam, Abdullah b. &Ouml;mer&rsquo;e, elbiseye bulaşmış sinek kanıyla namaz kılınıp kılınamayacağını sorar. İbn &Ouml;mer: &ldquo;Kimlerdensin?&rdquo; diye sorar. Adam: &ldquo;Irak halkındanım.&rdquo; deyince, ş&ouml;yle der:</p>\r\n\r\n<p style=\"margin-left:14.15pt;\">\r\n	Şuna bakın! Resulullah&rsquo;ın (s.a.a) oğlunu &ouml;ld&uuml;rm&uuml;şler, gelmiş bana sineğin kanını soruyor. Ben Resulullah&rsquo;ın (s.a.a) ş&ouml;yle dediğini duymuştum:</p>\r\n\r\n<p>\r\n	&ldquo;Onlar (Hasan ve H&uuml;seyin) benim şu d&uuml;nyadaki hoş kokulu iki g&uuml;l&uuml;md&uuml;r.&rdquo;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\r\n\r\n<p>\r\n	10- Muhammed b. Hanefiye ş&ouml;yle demiştir:</p>\r\n\r\n<p>\r\n	H&uuml;seyin bizim en &acirc;limimiz, i&ccedil;imizde en halim (ağırbaşlı) olanımız ve akrabalık olarak Resulullah&rsquo;a (s.a.a) en yakın olanımızdır. O, dinde derin kavrayış sahibi (fakih) bir imamdı&hellip;<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\r\n\r\n<p>\r\n	11- H&uuml;seyin (a.s), K&acirc;be&rsquo;nin g&ouml;lgesinde oturan Amr b. As&rsquo;ın yanından ge&ccedil;ti. Amr dedi ki:</p>\r\n\r\n<p>\r\n	H&uuml;seyin, bug&uuml;n yer ve g&ouml;k ehlinin yanında yery&uuml;z&uuml; halkının en sevimlisidir.<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a></p>\r\n\r\n<p>\r\n	12- Abdullah b. Amr b. As, yanından ge&ccedil;en Hz. H&uuml;seyin (a.s) hakkında ş&ouml;yle demiştir:</p>\r\n\r\n<p>\r\n	G&ouml;k halkının yanında, yery&uuml;z&uuml; halkının en sevimlisine bakmak isteyen, şu ge&ccedil;mekte olan zata baksın.<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\r\n\r\n<p>\r\n	13- Yezid, babası Muaviye&rsquo;ye, H&uuml;seyin&rsquo;in (a.s) yazdığı mektuba cevap verdiği sırada onu k&uuml;&ccedil;&uuml;k d&uuml;ş&uuml;r&uuml;c&uuml; ifadeler kullanması y&ouml;n&uuml;nde g&ouml;r&uuml;ş bildirirken, Muaviye ona şu karşılığı verir:</p>\r\n\r\n<p>\r\n	H&uuml;seyin&rsquo;i ne ile ayıplayabilirim? Allah&rsquo;a yemin ederim ki, onda herhangi bir ayıp g&ouml;remiyorum.<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\r\n\r\n<p>\r\n	14- Medine valisi Velid b. Utbe b. Ebu S&uuml;fyan, biat etmeyecek olursa H&uuml;seyin&rsquo;i (a.s) &ouml;ld&uuml;rmesini s&ouml;yleyen Mervan b. Hakem&rsquo;e ş&ouml;yle der:</p>\r\n\r\n<p>\r\n	Allah&rsquo;a yemin ederim ki, ey Mervan, H&uuml;seyin&rsquo;i &ouml;ld&uuml;rm&uuml;ş biri olup da d&uuml;nya ve i&ccedil;indeki her şey benim olsun istemem. Subhanallah! &lsquo;Biat etmem.&rsquo; derse, H&uuml;seyin&rsquo;i mi &ouml;ld&uuml;recek mişim?! Allah&rsquo;a yemin ederim ki, H&uuml;seyin&rsquo;i &ouml;ld&uuml;ren kimsenin kıyamet g&uuml;n&uuml; mizanının hafif olacağını sanıyorum.<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\r\n\r\n<p>\r\n	15- İbn Ziyad, H&uuml;seyin&rsquo;in (a.s) K&ucirc;fe&shy;lilere g&ouml;nderdiği el&ccedil;isi Kays b. Musahhar es-Seydav&icirc;&rsquo;yi yakalayınca, minbere &ccedil;ıkıp H&uuml;seyin&rsquo;e ve babasına s&ouml;vmesini emretti. Kays minbere &ccedil;ıktı; Allah&rsquo;a hamdetti, O&rsquo;nu &ouml;vg&uuml;lerle zikretti. Sonra ş&ouml;yle dedi:</p>\r\n\r\n<p>\r\n	Ey insanlar! H&uuml;seyin b. Ali, Allah&rsquo;ın kullarının en hayırlısıdır. O, Resulullah&rsquo;ın kızı Fatıma&rsquo;nın oğludur. Ben de onun tarafından size g&ouml;nderilmiş bir el&ccedil;iyim. ZirRimme vadisindeki Hacir b&ouml;lgesinde ondan ayrılıp geldim. Şimdi onun &ccedil;ağrısına icabet edin, onu dinleyin ve ona itaat edin&hellip;</p>\r\n\r\n<p>\r\n	Ardından Abdullah b. Ziyad&rsquo;ı ve babasını l&acirc;netledi, Ali ve H&uuml;seyin i&ccedil;in Allah&rsquo;tan bağışlanma diledi. Bunun &uuml;zerine, İbn Ziyad&rsquo;ın emriyle sarayın damından aşağıya atıldı, par&ccedil;alanarak &ouml;ld&uuml;.<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\r\n\r\n<p>\r\n	16- Yezid b. Mesud en-Nehşel&icirc; (r.a.), yaptığı bir konuşmanın bir b&ouml;l&uuml;m&uuml;nde ş&ouml;yle diyor:</p>\r\n\r\n<p>\r\n	H&uuml;seyin b. Ali, Resulullah&rsquo;ın (s.a.a) oğludur. K&ouml;kl&uuml; bir şerefe sahiptir. Derin bir g&ouml;r&uuml;ş&uuml; vardır. Onun faziletlerini teker teker anlatmak m&uuml;mk&uuml;n değildir. T&uuml;kenmez bir ilmin sahibidir. Ge&ccedil;mişinden, yaşından, kıdeminden ve Resulullah&rsquo;a yakınlığından dolayı bu işe (halifeliğe) herkesten daha l&acirc;yıktır. K&uuml;&ccedil;&uuml;klere şefkat g&ouml;sterir, b&uuml;y&uuml;klere merhamet eder. Halkın g&ouml;zeticisi ve kavminin &ouml;nderi olarak ondan daha hayırlı birini bulamazsınız. Allah onunla h&uuml;cceti tamamlamış ve &ouml;ğ&uuml;t onunla maksadına ulaşmıştır.<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\r\n\r\n<p>\r\n	17- Abdullah b. H&uuml;rr el-Cu&rsquo;f&icirc; ş&ouml;yle der:</p>\r\n\r\n<p>\r\n	H&uuml;seyin gibi g&uuml;zel, yakışıklı, g&ouml;z dolduran birini daha g&ouml;rmedim.<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\r\n\r\n<p>\r\n	18- İbrahim en-Naha&icirc; ş&ouml;yle der:</p>\r\n\r\n<p>\r\n	Eğer ben H&uuml;seyin&rsquo;e karşı savaşanlar arasında olsaydım, sonra cennete girseydim, Resulullah&rsquo;ın (s.a.a) y&uuml;z&uuml;ne bakmaya utanırdım.<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a></p>\r\n\r\n<h2>\r\n	Hz. H&uuml;seyin&rsquo;in Kişiliğinden G&ouml;r&uuml;n&uuml;mler</h2>\r\n\r\n<p>\r\n	Hz. H&uuml;seyin b. Ali (a.s), meleklerin konduğu, vahyin indiği bir evde; g&uuml;n boyu g&ouml;kle temas h&acirc;linde olan, sabah akşam okunan Kur&rsquo;&acirc;n nağmelerine tanık olan tertemiz bir mek&acirc;nda d&uuml;nyaya geldi. Allah&rsquo;ın ayetleriyle ululanan kutsal şahsiyetler arasında serpildi, b&uuml;y&uuml;d&uuml;. Berrak risalet kaynağından, Yaradan ile irtibat h&acirc;linde olmanın tatlı suyunu i&ccedil;ti. Şahsiyetinin tuğlalarını, y&uuml;ksek ahl&acirc;kıyla ve y&uuml;ce ruhuyla Rahmet Peygamberi (s.a.a) kalıplara d&ouml;kt&uuml;.</p>\r\n\r\n<p>\r\n	B&ouml;ylece H&uuml;seyin (a.s), &uuml;mmet i&ccedil;inde Hz. Muhammed&rsquo;in (s.a.a) &acirc;deta bir sureti oldu.</p>\r\n\r\n<p>\r\n	&Uuml;mmet i&ccedil;inde Kur&rsquo;&acirc;n&rsquo;ın yol g&ouml;stericiliğinde hareket ediyor, risalet d&uuml;ş&uuml;ncesiyle konuşuyor, y&uuml;ce dedesinin &ccedil;izdiği yolda y&uuml;r&uuml;yordu. İnsanlara &uuml;st&uuml;n erdemleri a&ccedil;ıklıyor, &uuml;mmetin maslahatlarını g&ouml;zetiyordu.</p>\r\n\r\n<p>\r\n	&Uuml;mmeti doğru yola sevk etme, &uuml;mmetin iyiliğini isteme ve &uuml;mmete yardımcı olma misyonunu hi&ccedil;bir zaman ihmal etmezdi. Kutsal şahsını, risaletin ve Hz. Resul&rsquo;&uuml;n (s.a.a) istediği canlı bir &ouml;rnek h&acirc;line getirmişti.</p>\r\n\r\n<p>\r\n	Sapmışlar i&ccedil;in yolu aydınlatan bir nur, susuzlar i&ccedil;in bir tatlı su kaynağı, m&uuml;minler i&ccedil;in yaslandıkları bir direkti. Salihlerin dayandıkları bir kanıt, M&uuml;sl&uuml;manların &ccedil;ekiştikleri meselelerde hakkı ortaya koyan bir kriterdi.</p>\r\n\r\n<p>\r\n	Allah i&ccedil;in &ouml;fkelenen, Allah i&ccedil;in harekete ge&ccedil;en adalet kılıcıydı. Başkaldırdığı zaman, elinde y&uuml;ce dedesinin risalet meşalesi vardı, dedesinin dinini ve y&uuml;ce risaletini savunmayı hedefliyordu.</p>\r\n\r\n<p>\r\n	Hz. H&uuml;seyin&rsquo;in (a.s) benzersiz şahsiyeti &uuml;zerinde durup d&uuml;ş&uuml;nd&uuml;ğ&uuml;m&uuml;z zaman şu niteliklerin belirginleştiğini g&ouml;r&uuml;r&uuml;z:</p>\r\n\r\n<p>\r\n	<strong>1- M&uuml;tevazılığı</strong></p>\r\n\r\n<p>\r\n	Ebu Abdullah H&uuml;seyin (a.s), yaratılıştan m&uuml;tevazı ve bencillikten uzaktı. Y&uuml;ksek bir soya, y&uuml;ce bir şerefe ve Resulullah (s.a.a) nezdinde &ouml;zel bir konuma sahip olmasına rağmen, m&uuml;tevazıydi, al&ccedil;ak g&ouml;n&uuml;ll&uuml;yd&uuml;. &Uuml;mmet i&ccedil;inde yaşar, yoksullarına burun kıvırmaz, zayıflarına tepeden bakmaz, hi&ccedil; kimseye karşı &uuml;st&uuml;nl&uuml;k taslamazdı. &Acirc;lemlere rahmet olarak g&ouml;nderilen y&uuml;ce dedesini &ouml;rnek alırdı. B&ouml;yle yaparken Allah&rsquo;ın rızasını kazanmayı, bunun yanında &uuml;mmeti g&uuml;zel ahl&acirc;k &uuml;zere eğitmeyi arzu ediyordu. Onunla ilgili nakledilen bir&ccedil;ok haberde, diğer M&uuml;sl&uuml;manlarla kurduğu ilişkilerde tam bir tevazu &ouml;rneği, engin bir risalet hoşg&ouml;r&uuml;s&uuml; sembol&uuml; ve kerem sahibi bir şahsiyet olduğu g&ouml;r&uuml;lmektedir.</p>\r\n\r\n<p>\r\n	Bu kabil haberlerden bazıları ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	Bir g&uuml;n bir grup yoksulun yanından ge&ccedil;iyordu. Yoksullar, kuru bir ekmek par&ccedil;asını yemeye &ccedil;alışıyorlardı. Onlara sel&acirc;m verdi. Yoksullar, onu kendileriyle birlikte yemeye &ccedil;ağırdılar. Ş&ouml;yle dedi: &ldquo;Eğer bu yediğiniz sadaka olmasaydı, sizinle beraber yerdim&hellip;&rdquo; Sonra ş&ouml;yle dedi: &ldquo;Kalkın evime gidelim.&rdquo; Onları evinde yedirdi, giydirdi ve her birine bir miktar para verilmesini emretti.</p>\r\n\r\n<p>\r\n	<strong>2- Ağırbaşlılığı ve Bağışlayıcılığı</strong></p>\r\n\r\n<p>\r\n	Hz. Resulullah&rsquo;ın (s.a.a) torunu H&uuml;seyin (a.s), peygamberlik edebiyle edeplenmişti. Dedesinin, kendisine karşı savaşanları ve İsl&acirc;m dinine karşı duranları affettiği g&uuml;nk&uuml; ruhunu taşıyordu. Kalbi, b&uuml;t&uuml;n insanları i&ccedil;ine alacak kadar genişti. İnsanların doğru yolu bulmalarını &ccedil;ok istiyordu. Bu uğurda, cahil insanların b&uuml;t&uuml;n k&ouml;t&uuml;l&uuml;klerini g&ouml;rmezden gelmeye hazırdı. Onun gayesi, Allah&rsquo;ın rızasını elde etmekti. G&uuml;nah işleyenlere yaklaşıyor, onlara g&uuml;ven veriyor, onların y&uuml;reklerine Allah&rsquo;ın rahmetine y&ouml;nelik &uuml;mit tohumlarını serpiyordu. K&ouml;t&uuml;l&uuml;k edenin k&ouml;t&uuml;l&uuml;ğ&uuml;ne misliyle karşılık vermezdi; Bilakis ona şefkatle davranır, hak yolu g&ouml;sterir, onu sapıklıktan kurtarırdı. Ş&ouml;yle dediği rivayet edilir:</p>\r\n\r\n<p>\r\n	Bir adam şu kulağımdan -sağ kulağını g&ouml;stererek- s&ouml;vse, sonra d&ouml;n&uuml;p şu kulağımdan da benden &ouml;z&uuml;r dilese, &ouml;zr&uuml;n&uuml; kabul ederim. &Ccedil;&uuml;nk&uuml; Emir&uuml;&rsquo;l-M&uuml;minin Ali b. Ebu Talib (a.s) bana, dedem Resulullah&rsquo;tan (s.a.a) ş&ouml;yle duyduğunu anlatmıştı:</p>\r\n\r\n<p>\r\n	&ldquo;Haklı ya da haksız, &ouml;z&uuml;r dileyenin &ouml;zr&uuml;n&uuml; kabul etmeyen kimse, Kevser havuzunun başına gelmez.&rdquo;<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\r\n\r\n<p>\r\n	Rivayet edilir ki: İmam H&uuml;seyin&rsquo;in (a.s) hizmet&ccedil;ilerinden biri cezayı gerektiren bir su&ccedil; işler. İmam (a.s), hizmet&ccedil;inin tedip maksadıyla d&ouml;v&uuml;lmesini emreder. Hizmet&ccedil;i: &ldquo;Efendim! &Ouml;fkesini yutkunanlar&hellip;&rdquo;<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a> der. İmam: &ldquo;Bırakın onu.&rdquo; der. Bu sefer hizmet&ccedil;i: &ldquo;Efendim! İnsanları affedenler&hellip;&rdquo; der. İmam: &ldquo;Seni affettim.&rdquo; diye cevap verir. Hizmet&ccedil;i: &ldquo;Efendim! Allah ihsan sahiplerini sever.&rdquo;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a> der. Bunun &uuml;zerine İmam (a.s): &ldquo;Seni Allah rızası i&ccedil;in azat ettim. Bug&uuml;ne kadar sana verdiğimin iki katı da senin olsun.&rdquo; buyurur.<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\r\n\r\n<p>\r\n	<strong>3- C&ouml;mertliği ve Keremi</strong></p>\r\n\r\n<p>\r\n	Sahip olduğu b&uuml;y&uuml;k ruh ve seciyeyle Hz. H&uuml;seyin b. Ali (a.s), fakirlere ve muhta&ccedil;lara yardım eder, dul ve yetimleri himaye ederdi. Kendisini ziyarete gelenleri teskin eder, rahat ettirir, y&uuml;reklerine su serperdi. Kendisinden yardım isteyenlerin ihtiya&ccedil;larını giderir, onların istemenin ezikliğini hissetmelerine izin vermezdi. Akrabalarını kesintisiz bir şekilde ziyaret ederdi. Eline bir mal ge&ccedil;tiği zaman, onu taksim eder ve ardından infak ederdi. Bu, &acirc;licenap, c&ouml;mert insanların seciyesi, kerem sahiplerinin karakteri ve hoş g&ouml;r&uuml;l&uuml; insanların ayırıcı &ouml;zelliğidir.</p>\r\n\r\n<p>\r\n	Gecenin koyu karanlığında yiyecek dolu bir torba ve bir miktar para alır, dul ve yetimlerin evlerine g&ouml;t&uuml;r&uuml;rd&uuml;. Muaviye b. Ebu S&uuml;fyan bile, onun bu &ouml;zelliğine tanıklık eder. Bir g&uuml;n Muaviye bazı şahsiyetlere birtakım hediyeler g&ouml;nderir ve şunu da ekler:</p>\r\n\r\n<p>\r\n	H&uuml;seyin&rsquo;e gelince, o, ilk &ouml;nce babasıyla beraber Sıffin&rsquo;de savaşıp &ouml;ld&uuml;r&uuml;lenlerin yetimlerine dağıtır. Geride bir şey kalırsa, onunla develer keser ve s&uuml;t i&ccedil;irir.<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\r\n\r\n<p>\r\n	<strong>4- Cesareti</strong></p>\r\n\r\n<p>\r\n	İnsan, Hz. H&uuml;seyin&rsquo;in (a.s) şahsiyetinin cesaret sayfasını m&uuml;talaa ettiği zaman, onu tanımlamaktan ve ifade etmekten &acirc;ciz kalır. &Ccedil;&uuml;nk&uuml; o, bu cesareti atalarından miras almıştı. Cesaretle terbiye edilmiş ve cesaret atmosferinde b&uuml;y&uuml;m&uuml;şt&uuml;. O, cesaretin madeni ve kaynağından geliyordu. Hakkı s&ouml;ylemek hususunda cesaretin abidev&icirc; bir timsaliydi. Hakkı savunmakta tanık olanları dehşete d&uuml;ş&uuml;ren bir kahramandı. Bunu; akide, iman, Allah yolunda cihatla en azgın m&uuml;şrik kuvvetlere karşı direnen ve sonunda tarihin tanık olduğu en g&ouml;rkemli zaferi kazanan y&uuml;ce dedesi Hz. Muhammed&rsquo;den (s.a.a) miras almıştı.</p>\r\n\r\n<p>\r\n	Hz. H&uuml;seyin (a.s), İsl&acirc;m&rsquo;ı yeniden h&acirc;kim kılmak i&ccedil;in m&uuml;cadele eden babası Emir&uuml;&rsquo;l-M&uuml;mininin (a.s) yanında yer aldı. Bu m&uuml;cadelede babasının en b&uuml;y&uuml;k yardımcılarından biri oldu. Hakkı yeniden hak ettiği konuma getirmek i&ccedil;in, babasıyla birlikte s&ouml;zle, eylemle ve sil&acirc;hlı m&uuml;cadele ile sapıklık ve azgınlık kuvvetlerine karşı savaştı.</p>\r\n\r\n<p>\r\n	Kardeşi Hz. Hasan&rsquo;ın (a.s) yanında, &uuml;mmetin sel&acirc;meti ve İsl&acirc;m&rsquo;ın hayat sistemine bağlı kalan bir avu&ccedil; se&ccedil;kin m&uuml;minin kurtuluşu i&ccedil;in g&ouml;z&uuml; pek bir kahraman olarak m&uuml;cadele verdi.</p>\r\n\r\n<p>\r\n	M&uuml;sl&uuml;man kitlelerin dinlerine yardım etmekten geri durduğu bir sırada Muaviye&rsquo;nin zorbalıklarına, saptırmalarına, dosdoğru dinin kaynağını bulandırmaya y&ouml;nelik fikir empozelerine ve zehirli oklarına karşı sarsılmaz bir kaya gibi durdu.</p>\r\n\r\n<p>\r\n	Hi&ccedil;bir tehditten korkmadı. &Uuml;mmeti ıslah etme, dedesi y&uuml;ce Peygamber&rsquo;in (s.a.a) dinini yeniden diriltme ve zul&uuml;m ve fesadın karşısına dikilmenin dramatik akıbetinin belirtileri ufukta g&ouml;r&uuml;ld&uuml;ğ&uuml; h&acirc;lde korkuya kapılmayıp harekete ge&ccedil;ti. Harekete ge&ccedil;erken Allah&rsquo;ın emrine teslim olmuştu, O&rsquo;nun hoşnutluğunu elde etmek i&ccedil;in &ccedil;aba sarf ediyordu. Bakın, kendisine: &ldquo;Canına mukayyet olmakta Allah&rsquo;ı hatırlatıyorum sana. Tanıklık ederim ki, eğer savaşırsan, &ouml;ld&uuml;r&uuml;l&uuml;rs&uuml;n ve eğer seninle savaşılırsa, hel&acirc;k olursun.&rdquo; diyen H&uuml;rr b. Yezid er-Riyah&icirc;&rsquo;ye ne cevap veriyor:</p>\r\n\r\n<p>\r\n	Beni &ouml;l&uuml;mle mi korkutuyorsun?! Beni &ouml;ld&uuml;rmeyi g&ouml;ze alabilecek duruma da mı geleceksiniz? Sana ne s&ouml;yleyeceğimi bilemiyorum?! Ama Evs&rsquo;li şairin amcasının oğluna s&ouml;ylediklerini s&ouml;yl&uuml;yorum:</p>\r\n\r\n<p>\r\n	Gideceğim; yiğit i&ccedil;in &ouml;l&uuml;m bir utan&ccedil; değildir;</p>\r\n\r\n<p>\r\n	Hayır bir niyetle ve M&uuml;sl&uuml;man olarak cihat ederse,</p>\r\n\r\n<p>\r\n	Salih adamlarla bir olursa,</p>\r\n\r\n<p>\r\n	Hel&acirc;k ehline muhalefet eder, su&ccedil;lulardan ayrılırsa.</p>\r\n\r\n<p>\r\n	Yaşarsam pişman olmam, &ouml;l&uuml;rsem acı duymam</p>\r\n\r\n<p>\r\n	Ama senin i&ccedil;in utan&ccedil; olarak zelil ve al&ccedil;ak gibi yaşamak yeter.<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a></p>\r\n\r\n<p>\r\n	Hz. H&uuml;seyin (a.s), d&ouml;rt bir yandan kuşatıldığı g&uuml;nde insanı dehşete d&uuml;ş&uuml;ren, akıllara durgunluk veren bir direniş &ouml;rneği sergiledi. Bitmez t&uuml;kenmez musibetler karşısında yenilmedi, tek başına kaldığı zaman bile hezimeti yaşamadı. Ulu ve heybetli bir dağ gibiydi ki, heybetinden ve saldığı korkudan d&uuml;şmanlar ona yanaşamıyordu. Hem de sayısız yaralar aldığı h&acirc;lde. D&uuml;şmanları bile buna tanıklık etmişlerdir. &Ouml;rneğin Humeyd b. M&uuml;slim ş&ouml;yle der:</p>\r\n\r\n<p>\r\n	Bug&uuml;ne kadar, v&uuml;cudunun &ccedil;eşitli yerlerinden yaralandığı, &ccedil;ocuğu, ailesi ve arkadaşları g&ouml;z&uuml;n&uuml;n &ouml;n&uuml;nde &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml; h&acirc;lde, onun gibi cesaretini kaybetmeyen, en ufak bir korku belirtisi g&ouml;stermeyen birini daha g&ouml;rmedim. Piyade birlikleri toplu olarak ona saldırdıkları zaman, o da kılıcıyla onlara hamle ediyor, ke&ccedil;i s&uuml;r&uuml;s&uuml;n&uuml;n saldıran kurdun karşısında ikiye yarılması gibi, sağından solundan onları ikiye yarıyordu.<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a></p>\r\n\r\n<p>\r\n	<strong>5- Onuru, Boyun Eğmezliği</strong></p>\r\n\r\n<p>\r\n	M&uuml;sl&uuml;man inkıl&acirc;p&ccedil;ının siması, en parlak ve en m&uuml;kemmel şekliyle Hz. H&uuml;seyin&rsquo;in (a.s) haksızlığa boyun eğmeyi ve zulme sessiz kalmayı reddeden tavrında tecelli etmiştir. Bu tavrıyla o, gelecek nesillere akide uğruna ve inan&ccedil; yolunda teslimiyet&ccedil;iliği reddeden fedak&acirc;rlık &ccedil;ığırını a&ccedil;tı. O, ruhunu risaletten alan o g&ouml;rkemli tavrı sergilerken &uuml;mmeti silkeledi, al&ccedil;aklık ve zillet i&ccedil;inde &ouml;lmemesi i&ccedil;in y&uuml;reklendirdi. Esir eskisi Muaviye&rsquo;nin oğlu esir eskisi Yezid&rsquo;e biat etmeye yanaşmayıp: &ldquo;Benim gibisi onun gibisine biat etmez.&rdquo; demesiyle m&uuml;minleri i&ccedil;inde bulundukları zilletten kurtaracak onur yolunu g&ouml;sterdi.</p>\r\n\r\n<p>\r\n	Kardeşi Muhammed b. Hanefiye&rsquo;ye s&ouml;ylediği şu s&ouml;zler, onun bu muhteşem boyun eğmezliğinin kelimelere d&ouml;k&uuml;lm&uuml;ş bir &ouml;rneğidir:</p>\r\n\r\n<p>\r\n	Ey kardeşim! Allah&rsquo;a andolsun ki, yery&uuml;z&uuml;nde sığınılacak bir tek sığınak, barındıracak bir tek barınak kalmasa bile, yine de Muaviye oğlu Yezid&rsquo;e biat etmem.<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a></p>\r\n\r\n<p>\r\n	Ger&ccedil;i şeytan, insanların vicdanları &uuml;zerinde sağlam bir egemenlik kurmuş, vicdanları &ouml;ld&uuml;rerek al&ccedil;aklığa razı etmişti; fakat Hz. H&uuml;seyin (a.s), Emev&icirc; riddetinin ordularından oluşan şer ve zul&uuml;m g&uuml;ruhlarına karşı durarak ş&ouml;yle haykırmıştı:</p>\r\n\r\n<p>\r\n	Allah&rsquo;a yemin ederim ki, zelil bir şekilde elimi size vermem, k&ouml;leler gibi sizin h&acirc;kimiyetinizi onaylamam. Beni itham etmenize karşı Rabbime ve Rabbinize sığındım.<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a></p>\r\n\r\n<p>\r\n	İmam Ebu Abdullah H&uuml;seyin&rsquo;in (a.s) s&ouml;zleri, ilke, değer ve misyon sahibi insanların en &uuml;st&uuml;n tavırlarının ifadesiydi. Aynı zamanda izzetinefsini ve &ouml;zg&uuml;venini de yansıtıyordu. Şu s&ouml;zlerine kulak verin:</p>\r\n\r\n<p>\r\n	Bakın hele! Şu soysuz oğlu soysuza! Kılıcı sıyırmak ya da zilletle boyun eğmekten birini se&ccedil;memi istiyor! Zillet bizden ne kadar uzak! Allah bunu istemez, Resul&uuml; ve m&uuml;minler de. Temiz ve pak kucaklar, hamiyet sahibi onurlu kimseler, izzet sahibi nefisler de, onurlular gibi vuruşmaktansa, al&ccedil;aklara boyun eğmeyi tercih etmeyi i&ccedil;lerine sindiremezler.<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a></p>\r\n\r\n<p>\r\n	B&ouml;ylece Hz. H&uuml;seyin, onurlu bir tavrın nasıl takınılacağını, al&ccedil;aklığa boyun eğmezliğin nasıl olacağını, misyon uğruna nasıl fedak&acirc;rlık edileceğini b&uuml;t&uuml;n beşeriyete &ouml;ğretti.</p>\r\n\r\n<p>\r\n	<strong>6- Hakkı Ortaya Koymada G&ouml;sterdiği A&ccedil;ıklık ve Cesaret</strong></p>\r\n\r\n<p>\r\n	Hz. H&uuml;seyin&rsquo;in (a.s) kıyamı ve devrimi, İsl&acirc;m tarihinde patlayan bir volkan ve etrafı darmadağın eden bir deprem gibi, hakka yardım etmekten ka&ccedil;ınan m&uuml;cadele ka&ccedil;kınlarının vicdanlarını gaflet uykusundan uyandırdı. Bu kıyam, verdiği mesajıyla İsl&acirc;m&rsquo;ın inan&ccedil; sistemine ve misyonuna samim&icirc;yetle bağlı olan b&uuml;t&uuml;n ihl&acirc;slı devrimcileri b&uuml;t&uuml;nleşmeye, Allah ve Resul&uuml;&rsquo;n&uuml;n (s.a.a) irade ettiği gibi salih bir toplum kurmak i&ccedil;in m&uuml;cadele etmeye &ccedil;ağırdı.</p>\r\n\r\n<p>\r\n	Hz. H&uuml;seyin (a.s), sarahat ve a&ccedil;ıklık esasına dayanan bir hareket metodunu izledi. &Uuml;mmete bozuklukları ve sapmaları a&ccedil;ıklayıp dosdoğru yolu g&ouml;sterdi. Tam bir cesaretle, tağutun &ouml;n&uuml;ne dikilerek onu sapıklık ve fesada devam etmekten sakındırdı. Muaviye&rsquo;ye yazdığı mektuplarda bu hususu hi&ccedil;bir kapalılığa yer bırakmayacak şekilde b&uuml;t&uuml;n &ccedil;ıplaklığıyla anlatıyor, onu uyarıyor, sakındırıyor, zulme devam etmekten vazge&ccedil;mesini istiyor ve &uuml;mmete, onun sapıklığının ve bozgunculuğunun boyutlarını g&ouml;steriyordu.<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a></p>\r\n\r\n<p>\r\n	Net ve kararlı bir şekilde Muaviye oğlu Yezid&rsquo;e biat etmeyi reddetti ve Yezid&rsquo;in valisi Velid b. Utbe&rsquo;ye ş&ouml;yle dedi:</p>\r\n\r\n<p>\r\n	Bizler, n&uuml;b&uuml;vvet Ehl-i Beyti&rsquo;yiz; risalet madeniyiz; meleklerin inip &ccedil;ıktığı haneyiz; rahmetin mahalliyiz. Allah, bizimle a&ccedil;mış ve bizimle bitirmiştir. Yezid ise, yoldan &ccedil;ıkmış bir g&uuml;nahk&acirc;rdır. Şarap i&ccedil;en, Allah&rsquo;ın haram ettiği canı haksız yere &ouml;ld&uuml;ren biridir. Yoldan &ccedil;ıkmışlığını ve g&uuml;nahk&acirc;rlığını gizleme gereğini dahi duymayan bir rezildir. Benim gibisi, onun gibisine biat etmez!<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\">[50]</a></p>\r\n\r\n<p>\r\n	Ashabına ve kendisine yardım edeceğini bildiren kimselere karşı son derece a&ccedil;ık s&ouml;zl&uuml;yd&uuml;. &Ouml;rneğin K&ucirc;fe&rsquo;ye doğru yol alırken M&uuml;slim b. Akil&rsquo;in şehit edildiği ve insanların onu yalnız bıraktığı haberini alınca, d&uuml;nyev&icirc; beklentiler peşine takılanlara ş&ouml;yle dedi:</p>\r\n\r\n<p>\r\n	Taraftarlarımız bizi yalnız bıraktı. Sizden geri d&ouml;nmek isteyen varsa, hi&ccedil;bir sıkıntı ve mahcubiyet hissetmeden d&ouml;nebilir. Onun bana verilmiş bir s&ouml;z&uuml; olmadığını kabul ediyorum.<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\">[51]</a></p>\r\n\r\n<p>\r\n	D&uuml;nyev&icirc; beklentileri olanlar ve inan&ccedil; noktasında zafiyet i&ccedil;inde olanlar ondan ayrıldılar. Ailesinden ve ashabından hayırlı kimselerden oluşan se&ccedil;kin bir grup kaldı yanında. Kendisine yardım edenlerin sayısı iyice azaldığı h&acirc;lde, asla hileye başvurmadı, uzlaşma arayışlarına girmedi.</p>\r\n\r\n<p>\r\n	Savaş başlamadan &ouml;nce, kendisine t&acirc;bi olan bir avu&ccedil; samim&icirc; gruba, kendisinden ayrılıp gitmeleri i&ccedil;in izin verdiğini belirterek şunları s&ouml;yledi:</p>\r\n\r\n<p>\r\n	Sizden daha doğru, daha adil ashap ve daha erdemli bir aile bilmiyorum. Bana verdiğiniz bu destekten dolayı Allah sizi hayırla &ouml;d&uuml;llendirsin! Gece karanlığı &ccedil;&ouml;kmek &uuml;zeredir. Kalkın ve gece karanlığını fırsat bilin. Herkes bir arkadaşının veya benim kardeşlerimden birinin elini tutsun. Gecenin karanlığında dağılın. Beni onlarla baş başa bırakın. &Ccedil;&uuml;nk&uuml; onlar benden başkasının peşinde değildirler. Eğer beni bulup &ouml;ld&uuml;r&uuml;rlerse, sizin peşinize d&uuml;şmeyeceklerdir.<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\">[52]</a></p>\r\n\r\n<p>\r\n	Doğrusu, Hz. H&uuml;seyin&rsquo;in (a.s) kıyamını b&uuml;t&uuml;n ayrıntılarıyla inceleyen bir kimse, bu kutlu kıyamın her adımında s&ouml;ylenen her s&ouml;zde ve sergilenen her davranışta doğruluk, sarahat ve cesaret g&ouml;recektir.</p>\r\n\r\n<p>\r\n	<strong>7- İbadeti ve Takvası</strong></p>\r\n\r\n<p>\r\n	Ebu Abdullah H&uuml;seyin (a.s), hayatının her anında ve her duruşunda Rabbiyle bağını s&uuml;rd&uuml;r&uuml;yordu. Bu bağı, Allah&rsquo;a sunduğu ibadette somutlaşıyordu. Y&uuml;ce Yaratıcı ile bağını her fırsatta g&uuml;&ccedil;lendiriyordu. Allah&rsquo;a ibadet uğruna fedak&acirc;rlığının dozunu her g&uuml;n biraz daha artırıyordu. Allah&rsquo;ın zatında yok olmuştu, O&rsquo;nun rızası uğruna nefsini unutmuştu. İbadeti, y&uuml;ce Allah&rsquo;a olan hakik&icirc; marifetinin bir semeresiydi.</p>\r\n\r\n<p>\r\n	Arefe g&uuml;n&uuml; yaptığı duaya g&ouml;z atılacak olursa, bu marifetin derinliği ve y&uuml;ce Allah ile al&acirc;kasının ne kadar g&uuml;&ccedil;l&uuml; olduğu a&ccedil;ık&ccedil;a g&ouml;r&uuml;lecektir. Bu muhteşem duadan bir pasajı aşağıya alıyoruz:</p>\r\n\r\n<p>\r\n	Varlığını sana bor&ccedil;lu olan bir şey, senin varlığının kanıtı olarak kullanılabilir mi? Senden başkası i&ccedil;in, senin olmayan bir zuhur var mı ki, o senin zuhur etmeni sağlasın? Sen ne zaman kayboldun ki, seni g&ouml;sterecek bir delile ihtiya&ccedil; duyulsun? Ne zaman uzak oldun ki, izlerden hareketle sana ulaşılmaya &ccedil;alışılsın? Senin kendisini g&ouml;zetlediğini g&ouml;rmeyen g&ouml;z k&ouml;r olmuştur. Senin kendisi i&ccedil;in sevginden bir pay ayırmadığın kulun alışverişi h&uuml;srana uğramıştır&hellip;</p>\r\n\r\n<p>\r\n	İl&acirc;h&icirc;! İşte zelilliğim, senin &ouml;n&uuml;nde ortadadır. İşte durumum, sana gizli değildir. Senden sana kavuşmayı istiyorum. Seninle, seni kanıtlıyorum. O h&acirc;lde, nurunla beni kendine ilet. Samim&icirc; kullukla &ouml;n&uuml;nde durmamı sağla&hellip;</p>\r\n\r\n<p>\r\n	Dostlarının kalplerini sen marifet nurlarıyla aydınlattın da seni tanıdılar, birliğini ikrar ettiler. Sevenlerin kalplerinden yabancıları sen s&ouml;k&uuml;p attın da, senden başkasını sevmez, senden başkasına sığınmaz oldular. &Acirc;lemler onları dehşete d&uuml;ş&uuml;r&uuml;rken, sen onların munisi oldun&hellip;</p>\r\n\r\n<p>\r\n	Seni yitiren ne bulmuş ki? Seni bulan, ne yitirmiş ki?</p>\r\n\r\n<p>\r\n	Seni bırakıp başkasına sarılan, kaybetmiştir. Senden y&uuml;z &ccedil;evirip yoldan &ccedil;ıkan, b&uuml;y&uuml;k bir h&uuml;srana uğramıştır.</p>\r\n\r\n<p>\r\n	Ey sevdiklerine, yakınlığının hal&acirc;vetini tattırıp da bunun zevkinden kendini yitirmelerini sağlayan! Ey dostlarına, heybetinin giysilerini giydirip de onları huzurunda bağışlanma dilemeye sevk eden!...<a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\">[53]</a></p>\r\n\r\n<p>\r\n	Allah&rsquo;a karşı duyduğu korku, O&rsquo;nun murakabesini hissedişinin şiddeti y&uuml;z&uuml;ne vurmuştu. &Ouml;yle ki biri ona: &ldquo;Rabbinden ne &ccedil;ok korkuyorsun?&rdquo; dediğinde o, şu cevabı vermişti:</p>\r\n\r\n<p>\r\n	D&uuml;nyada Allah&rsquo;tan korkanlardan başkası, kıyamet g&uuml;n&uuml; azaptan emin olamaz.<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\">[54]</a></p>\r\n\r\n<h2>\r\n	İbadetinden &Ouml;rnekler</h2>\r\n\r\n<p>\r\n	Peygamber (s.a.a) evinin ehli (Ehl-i Beyt) i&ccedil;in ibadet, varlık ve hayatın kendisidir. Y&uuml;ce Allah&rsquo;a yakarmaktan lezzet alırlardı. Allah&rsquo;a kullukları geceg&uuml;nd&uuml;z, gizli-a&ccedil;ık kesintisizdi. Bu temiz evin direklerinden biri olan Hz. H&uuml;seyin (a.s), kesin inanca sahip bir arif ve her anını ibadetle ge&ccedil;iren bir &acirc;lim olarak Allah&rsquo;ın huzurunda ibadete dururdu. Abdest aldığı zaman rengi değişir, v&uuml;cudunun eklemleri titrerdi. Bunun sebebi sorulduğunda ş&ouml;yle demişti:</p>\r\n\r\n<p>\r\n	Ulu Allah&rsquo;ın huzurunda duran birinin renginin sararması ve v&uuml;cudunun eklemlerinin titremesi haktır.<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\">[55]</a></p>\r\n\r\n<p>\r\n	En zor zamanlarda, en ağır koşullar altında dahi namazı eda etmeye b&uuml;y&uuml;k &ouml;zen g&ouml;sterirdi. Muharremin onuncu g&uuml;n&uuml;nde (Aşura g&uuml;n&uuml;nde) &ccedil;atışmanın doruğa &ccedil;ıktığı, savaşın en kızgın anında &ouml;ğle namazına durdu. O sırada sapıklık ordusu etrafını sarmış, her taraftan ok atıyorlardı.</p>\r\n\r\n<p>\r\n	(Hac aylarında) Allah&rsquo;a karşı zelilliğinin ifadesi olarak yola &ccedil;ıkar, O&rsquo;nun m&uuml;barek evine koşardı. B&uuml;y&uuml;k bir huşu ve tevazu i&ccedil;inde hac ibadetlerini yerine getirirdi. Y&uuml;r&uuml;yerek yirmi beş kere hacca gitmişti.<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\">[56]</a></p>\r\n\r\n<p>\r\n	Şia muhaddislerinin &ccedil;eşitli tabakaları arasında, Hz. H&uuml;seyin&rsquo;in (a.s) hac mevsiminde, Arafat&rsquo;ta, dağın sol eteğinde, insanlar etrafını sarmış h&acirc;lde, huşu ve tevazu i&ccedil;inde ettiği dua ve Rabbine uzun uzun yakarışı meşhurdur.</p>\r\n\r\n<p>\r\n	&Ccedil;ok&ccedil;a iyilik eder, sadaka verirdi. Rivayet edilir ki, ona miras olarak bir arazi ve bazı eşyalar kalır. O, teslim almadan &ouml;nce bunların t&uuml;m&uuml;n&uuml; sadaka olarak dağıtır. Gece karanlığında yanına yiyecek alır, Medineli yoksullara dağıtırdı. Tek gayesi, Allah&rsquo;ın ecrine ve yakınlığına nail olmaktı.<a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\">[57]</a></p>\r\n\r\n<div>\r\n	&nbsp;\r\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\r\n	<div id=\"ftn1\">\r\n		<p>\r\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Hz. H&uuml;seyin&rsquo;in devriminde yeterli oranda bulunan ve bir devrim hareketinin başarısı i&ccedil;in gerekli olan beş zorunlu şart i&ccedil;in bk. &ldquo;Sev-ratu&rsquo;l-H&uuml;seyn en-Nazariye el-Mavkif en-Netaic&rdquo;, Seyyid Muham-med B&acirc;kır el-Hak&icirc;m, birinci baskı, M&uuml;essesetu&rsquo;l-İmami&rsquo;l-H&uuml;seyn (a.s), s.62&ndash;92. Ayrıca bk. Mecelletu&rsquo;l-Fikri&rsquo;l-İsl&acirc;m&icirc;, sayı:17, Şehid Seyyid Muham-med B&acirc;kır es-Sadr&rsquo;ın &ldquo;et-Tahtitu&rsquo;l-H&uuml;seyn&icirc; Li Tağyir-i Ahl&acirc;kiyeti&rsquo;l-He-zime&rdquo; başlığı altında H&uuml;syen&icirc; devrim &uuml;zerine kaleme aldığı ma-kale.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn2\">\r\n		<p>\r\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; &Acirc;l-i İmr&acirc;n, 61</p>\r\n	</div>\r\n\r\n	<div id=\"ftn3\">\r\n		<p>\r\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Nuru&rsquo;l-Ebsar, s.100. Ayrıca bk. Celaleyn, Ruhu&rsquo;l-Beyan, Keşşaf, Beydav&icirc; ve R&acirc;z&icirc; tefsirleri; Tirmiz&icirc;, 2/166; S&uuml;nen-i Beyhak&icirc;, 7&ndash;63; Sahih-i M&uuml;slim, Kitab-u Fedaili&rsquo;s-Sahabe; Ahmed, 1/85; Mesab&icirc;hu&rsquo;s-S&uuml;nne, 2/ 201</p>\r\n	</div>\r\n\r\n	<div id=\"ftn4\">\r\n		<p>\r\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; bk. Ahz&acirc;b, 33</p>\r\n	</div>\r\n\r\n	<div id=\"ftn5\">\r\n		<p>\r\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; bk. et-Tefsiru&rsquo;l-Kebir, Fahru&rsquo;r-R&acirc;z&icirc;; Tefsiru&rsquo;n-Nisabur&icirc;; M&uuml;slim, 2/33; Hasaisu&rsquo;n-Nese&icirc;, s.4; Ahmed, 4/107; Beyhak&icirc;, 2/150; M&uuml;şkilu&rsquo;l-A-sar, 1/334; M&uuml;stedreku&rsquo;l-H&acirc;kim, 2/416; &Uuml;sd&uuml;&rsquo;l-Gabe, 5/521</p>\r\n	</div>\r\n\r\n	<div id=\"ftn6\">\r\n		<p>\r\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Y&uuml;ce Allah Ş&ucirc;r&acirc; Suresi&rsquo;nde Peygamberimize (s.a.a) hitaben ş&ouml;yle buyuruyor: &ldquo;De ki: Buna karşılık sizden, akrabaları sevmenizden baş-ka bir &uuml;cret istemiyorum.&rdquo; (Ş&ucirc;ra, 33) Sebe&rsquo; Suresi&rsquo;nde ise ş&ouml;yle buyurmaktadır: &ldquo;Ben sizden bir &uuml;cret istemişsem, o sizin i&ccedil;indir.&rdquo; (Sebe&rsquo;, 47)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn7\">\r\n		<p>\r\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; bk. et-Tefsiru&rsquo;l-Kebir, Tefsiru&rsquo;t-Taber&icirc;, ed-D&uuml;rr&uuml;&rsquo;l-Mensur (Me-veddet Ayeti&rsquo;nin tefsiri.)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn8\">\r\n		<p>\r\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; İns&acirc;n, 9&ndash;12</p>\r\n	</div>\r\n\r\n	<div id=\"ftn9\">\r\n		<p>\r\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; İns&acirc;n, 5&ndash;7</p>\r\n	</div>\r\n\r\n	<div id=\"ftn10\">\r\n		<p>\r\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Buhar&icirc;, 2/188; Tirmiz&icirc;, s.539</p>\r\n	</div>\r\n\r\n	<div id=\"ftn11\">\r\n		<p>\r\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Uyun-u Ahbari&rsquo;r-Rıza, 2/62</p>\r\n	</div>\r\n\r\n	<div id=\"ftn12\">\r\n		<p>\r\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbn M&acirc;ce, 1/56; Tirmiz&icirc;, s.539</p>\r\n	</div>\r\n\r\n	<div id=\"ftn13\">\r\n		<p>\r\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Menakib, İbn Şehraşub, 3/163; M&uuml;sned-i Ahmed&rsquo;den, Tirmi-z&icirc;, İbn M&acirc;ce ve diğerlerinden naklen.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn14\">\r\n		<p>\r\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tirmiz&icirc;, s.541; el-M&uuml;stedrek, H&acirc;kim, 3/109</p>\r\n	</div>\r\n\r\n	<div id=\"ftn15\">\r\n		<p>\r\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hilyetu&rsquo;l-Evliya, 4/306</p>\r\n	</div>\r\n\r\n	<div id=\"ftn16\">\r\n		<p>\r\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; M&uuml;stedrek, H&acirc;kim, 3/149</p>\r\n	</div>\r\n\r\n	<div id=\"ftn17\">\r\n		<p>\r\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hasaisu&rsquo;n-Nese&icirc;, s.26</p>\r\n	</div>\r\n\r\n	<div id=\"ftn18\">\r\n		<p>\r\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-İsabe, 1/333. M&uuml;ellif hadisin rivayet zincirinin sahih olduğunu s&ouml;yl&uuml;yor.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn19\">\r\n		<p>\r\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Hisal, s.136</p>\r\n	</div>\r\n\r\n	<div id=\"ftn20\">\r\n		<p>\r\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, 10/82</p>\r\n	</div>\r\n\r\n	<div id=\"ftn21\">\r\n		<p>\r\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tarih-u İbn Asakir, 4/322</p>\r\n	</div>\r\n\r\n	<div id=\"ftn22\">\r\n		<p>\r\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tarih-u İbn Asakir, 4/322</p>\r\n	</div>\r\n\r\n	<div id=\"ftn23\">\r\n		<p>\r\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hayatu&rsquo;l-İmami&rsquo;l-H&uuml;seyn, el-Kureş&icirc;, 2/500</p>\r\n	</div>\r\n\r\n	<div id=\"ftn24\">\r\n		<p>\r\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; A&rsquo;ynu&rsquo;ş-Şia, 1/563</p>\r\n	</div>\r\n\r\n	<div id=\"ftn25\">\r\n		<p>\r\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>[25]</sup></sup></a>&nbsp;&nbsp;&nbsp; Usdu&rsquo;l-Gabe, 2/21</p>\r\n	</div>\r\n\r\n	<div id=\"ftn26\">\r\n		<p>\r\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sup><sup>[26]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Hasan ve&rsquo;l-H&uuml;seyn Sibta Resulullah, s.198</p>\r\n	</div>\r\n\r\n	<div id=\"ftn27\">\r\n		<p>\r\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sup><sup>[27]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Hasan b. Ali, Kamil S&uuml;leyman, s.173</p>\r\n	</div>\r\n\r\n	<div id=\"ftn28\">\r\n		<p>\r\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sup><sup>[28]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Bidaye ve&rsquo;n-Nihaye, 8/167</p>\r\n	</div>\r\n\r\n	<div id=\"ftn29\">\r\n		<p>\r\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\"><sup><sup>[29]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tarih-u İbn Asakir, 4/314</p>\r\n	</div>\r\n\r\n	<div id=\"ftn30\">\r\n		<p>\r\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\"><sup><sup>[30]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, 10/140</p>\r\n	</div>\r\n\r\n	<div id=\"ftn31\">\r\n		<p>\r\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\"><sup><sup>[31]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tarih-u İbn Asakir, 4/322</p>\r\n	</div>\r\n\r\n	<div id=\"ftn32\">\r\n		<p>\r\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\"><sup><sup>[32]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, 10/83</p>\r\n	</div>\r\n\r\n	<div id=\"ftn33\">\r\n		<p>\r\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\"><sup><sup>[33]</sup></sup></a>&nbsp;&nbsp;&nbsp; A&rsquo;yanu&rsquo;ş-Şia, 1/583</p>\r\n	</div>\r\n\r\n	<div id=\"ftn34\">\r\n		<p>\r\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\"><sup><sup>[34]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Bidaye ve&rsquo;n-Nihaye, 8/147</p>\r\n	</div>\r\n\r\n	<div id=\"ftn35\">\r\n		<p>\r\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\"><sup><sup>[35]</sup></sup></a>&nbsp;&nbsp;&nbsp; age. 18/168</p>\r\n	</div>\r\n\r\n	<div id=\"ftn36\">\r\n		<p>\r\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\"><sup><sup>[36]</sup></sup></a>&nbsp;&nbsp;&nbsp; A&rsquo;yanu&rsquo;ş-Şia, 1/590</p>\r\n	</div>\r\n\r\n	<div id=\"ftn37\">\r\n		<p>\r\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\"><sup><sup>[37]</sup></sup></a>&nbsp;&nbsp;&nbsp; A&rsquo;yanu&rsquo;ş-Şia, c.4, 1. B&ouml;l&uuml;m, s.118</p>\r\n	</div>\r\n\r\n	<div id=\"ftn38\">\r\n		<p>\r\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\"><sup><sup>[38]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-İsabe, 1/335</p>\r\n	</div>\r\n\r\n	<div id=\"ftn39\">\r\n		<p>\r\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\"><sup><sup>[39]</sup></sup></a>&nbsp;&nbsp;&nbsp; İhkaku&rsquo;l-Hak, 11/431</p>\r\n	</div>\r\n\r\n	<div id=\"ftn40\">\r\n		<p>\r\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\"><sup><sup>[40]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Acirc;l-i İmr&acirc;n, 134</p>\r\n	</div>\r\n\r\n	<div id=\"ftn41\">\r\n		<p>\r\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\"><sup><sup>[41]</sup></sup></a>&nbsp;&nbsp;&nbsp; Aynı ayetin devamı</p>\r\n	</div>\r\n\r\n	<div id=\"ftn42\">\r\n		<p>\r\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\"><sup><sup>[42]</sup></sup></a>&nbsp;&nbsp;&nbsp; Keşfu&rsquo;l-Gumme, 2/31; el-Fusulu&rsquo;l-Muhimme, İbn Sabbağ, s.168 (k&uuml;&ccedil;&uuml;k bazı değişikliklerle beraber)&hellip; A&rsquo;yanu&rsquo;ş-Şia, 4/53</p>\r\n	</div>\r\n\r\n	<div id=\"ftn43\">\r\n		<p>\r\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\"><sup><sup>[43]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hayatu&rsquo;l-İmami&rsquo;l-H&uuml;seyn, 1/128, Uyunu&rsquo;l-Ahbar&rsquo;dan naklen.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn44\">\r\n		<p>\r\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\"><sup><sup>[44]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tarih-u&rsquo;t-Taber&icirc;, 4/254; el-K&acirc;mil Fi&rsquo;t-Tarih, 3/270</p>\r\n	</div>\r\n\r\n	<div id=\"ftn45\">\r\n		<p>\r\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\"><sup><sup>[45]</sup></sup></a>&nbsp;&nbsp;&nbsp; A&rsquo;l&acirc;mu&rsquo;l-Vera, 1/67; Tarihu&rsquo;t-Taber&icirc;, 5/540</p>\r\n	</div>\r\n\r\n	<div id=\"ftn46\">\r\n		<p>\r\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\"><sup><sup>[46]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Futuh, İbn A&rsquo;sem, 5/23; Maktalu&rsquo;l-H&uuml;seyn, Harezm&icirc;, 1/188; Biharu&rsquo;l-Envar, 44/329</p>\r\n	</div>\r\n\r\n	<div id=\"ftn47\">\r\n		<p>\r\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\"><sup><sup>[47]</sup></sup></a>&nbsp;&nbsp;&nbsp; Maktalu&rsquo;l-H&uuml;seyn, el-Mukarrem, s.280; Tarihu&rsquo;t-Taber&icirc;, 4/330; İ&rsquo;lamu&rsquo;l-Vera, 1/459; A&rsquo;yanu&rsquo;ş-Şia, 1/206</p>\r\n	</div>\r\n\r\n	<div id=\"ftn48\">\r\n		<p>\r\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\"><sup><sup>[48]</sup></sup></a>&nbsp;&nbsp;&nbsp; A&rsquo;yanu&rsquo;ş-Şia, 1/603; el-İhticac, 2/24; Maktalu&rsquo;l-H&uuml;seyn, Harezm&icirc;, 2/6</p>\r\n	</div>\r\n\r\n	<div id=\"ftn49\">\r\n		<p>\r\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\"><sup><sup>[49]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-İmame ve&rsquo;s-Siyase, 1/189, 195</p>\r\n	</div>\r\n\r\n	<div id=\"ftn50\">\r\n		<p>\r\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\"><sup><sup>[50]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Futuh, 5/14; Maktelu&rsquo;l-H&uuml;seyn, Harezm&icirc;, 1/184; Biharu&rsquo;l-En-var, 44/325</p>\r\n	</div>\r\n\r\n	<div id=\"ftn51\">\r\n		<p>\r\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\"><sup><sup>[51]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-İrşad, 2/75; Tarihu&rsquo;t-Taber&icirc;, 3/303; el-Bidaye ve&rsquo;n-Nihaye, 8/ 182; Biharu&rsquo;l-Envar; 44/374</p>\r\n	</div>\r\n\r\n	<div id=\"ftn52\">\r\n		<p>\r\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\"><sup><sup>[52]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Futuh, 5/105; Tarihu&rsquo;t-Taber&icirc;, 3/315; A&rsquo;yanu&rsquo;ş-Şia, 1/600</p>\r\n	</div>\r\n\r\n	<div id=\"ftn53\">\r\n		<p>\r\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\"><sup><sup>[53]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Muntahabu&rsquo;l-Hasani Li&rsquo;l-Ed&rsquo;iye ve&rsquo;z-Ziyarat, s.924&ndash;925</p>\r\n	</div>\r\n\r\n	<div id=\"ftn54\">\r\n		<p>\r\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\"><sup><sup>[54]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, 44/190</p>\r\n	</div>\r\n\r\n	<div id=\"ftn55\">\r\n		<p>\r\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\"><sup><sup>[55]</sup></sup></a>&nbsp;&nbsp;&nbsp; Camiu&rsquo;l-Ahyar, s.76. Yine bk. İhkaku&rsquo;l-Hak, 11/422</p>\r\n	</div>\r\n\r\n	<div id=\"ftn56\">\r\n		<p>\r\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\"><sup><sup>[56]</sup></sup></a>&nbsp;&nbsp;&nbsp; Yenabiu&rsquo;l-Mevedde, s.41; Maktelu&rsquo;l-H&uuml;seyn, Harezm&icirc;, 2/17</p>\r\n	</div>\r\n\r\n	<div id=\"ftn57\">\r\n		<p>\r\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\"><sup><sup>[57]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hayatu&rsquo;l-İmami&rsquo;l-H&uuml;seyn (a.s), 1/135</p>\r\n	</div>\r\n</div>\";s:4:\"body\";s:0:\"\";s:5:\"catid\";s:2:\"27\";s:10:\"created_by\";s:3:\"536\";s:16:\"created_by_alias\";s:0:\"\";s:8:\"modified\";s:19:\"2018-03-20 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Hüseyn (a.s)\";s:11:\"description\";s:52219:\"Prof. Dr. Munzir Hekim Şehit Hz. Hüseyin’in (a.s) Hayatına Kısa Bir Bakış ● İmam Ebu Abdullah Hüseyin b. Ali b. Ebu Talib (a.s) … Kerbela şehidi... Resulullah’tan (s.a.a) sonra Ehl-i Beyt İmamları’nın üçüncüsü… Hadis âlimlerinin ortak görüşüne göre, cennet gençlerinin efendisi… Hz. Resul’ün (s.a.a) soyunu devam ettiren iki kişiden biri… Resulullah’ın (s.a.a) Necran Hıristiyanlarıyla lânetleşirken yanına aldığı dört kişiden biri… Allah’ın, kendilerinden bütün kirleri giderip tertemiz kıldığı örtü ashabından (ashabı kisa) biri… Allah’ın sevilmelerini emrettiği Resul-i Ekrem’in yakınlarından biri… Sarılanın kurtulduğu, uzaklaşanınsa saptığı bildirilen iki ağır emanetten (sekaleyn) biri… ● Hüseyin, kardeşi Hasan’la birlikte tertemiz ve bereket membaı kucaklarda, tarihin tanık olduğu en mükemmel babanın, annenin ve dedenin bağrında büyüdü. Dedesi Resul-i Ekrem’in berrak membaından, yüce ahlâkından ve şefkat yağmurundan beslendi. Onun derin sevgisi ve yakın gözetimine mazhar oldu. Öyle ki Hz. Peygamber’in edebi, yol göstericiliği, liderliği ve cesareti ona geçti. Böylece babası Murtaza’dan ve kardeşi Mücteba’dan sonra kendisini bekleyen büyük imamet makamı için gerekli olan liyakati kazanmış oldu. Bu nedenle de Resul-i Ekrem (s.a.a), birçok kere ve değişik münasebetlerle ümmetine onun imamlığını deklâre etmişti: Hasan ve Hüseyin kıyam etseler de, otursalar da imamdırlar. Allah’ım! Ben o ikisini seviyorum; sen de onları sevenisev. ● Bu büyük İmam’ın şahsında peygamberlik ve imamet damarları buluşmuş, soy ve itibar şerefi bir araya gelmişti. Müslümanlar, dedesinde, babasında ve annesinde gördükleri temizliği, berraklığı, onuru ve cömertliği onda da görüyorlardı. Kişiliği, insanlara onların tümünü birden hatırlatıyordu. Onu seviyor ve ona saygı duyuyorlardı. Bütün bunların yanında, babasından ve kardeşinden sonra, insanların, dinî konularda ve hayatta karşılaştıkları sorunların çözümü için başvurabilecekleri tek merci idi. Özellikle cahilîye karakterli Emevî egemenliği altına girdikten sonra bin bir türlü zorluğun peş peşe yaşandığı o zor dönemde, varlığı, Müslümanlar için bir rahmetti. Cahilî Emevî egemenliği, Müslümanları öyle bir darboğaza sokmuştu ki, bundan önce bunun gibisi hiç yaşanmamıştı. İmam Hüseyin (a.s) özelde Muhammed (s.a.a) ümmetini, genelde bütün insanlığı bu yeni cahilîyenin pençelerinden ve çirkeflerinden kurtarabilen tek İslâmî ve ilâhî şahsiyetti. ● Hüseyin b. Ali (a.s), babası Murtaza ve kardeşi Mücteba gibi, hayatının her aşamasında, bütün pratik hareketlerinde kâmil bir ilahî insanın örneğiydi. Allah uğruna eziyetlere katlanmak, hoşgörü, cömertlik, merhamet, cesaret, zulme yüz vermemek, irfan, kulluk, Allah korkusu, hak karşısında tevazu ve batıla karşı başkaldırmak hususunda yüksek nebevî ahlâkın canlı ve somut bir örneğiydi. Allah yolunda cihat, marufu emretme, münkeri yasaklama konusunda göz kamaştırıcı bir kahramanlık timsaliydi. Resullerin efendisi dedesinin şeriatında en mükemmel şekliyle vurgulananbaşkasını kendine tercih etmenin ve fedakârlığın en ideal temsilcisiydi. Öyle ki dedesi Resulullah (s.a.a), onun hakkında şöyle buyurmuştu: Hüseyin bendendir ve ben de Hüse­yin’denim. Bu sözleriyle Peygamber (s.a.a), kendi soyundan olan ve kendi elleriyle terbiye ettiği bu büyük şahsiyetin yüceliğini en güzel şekilde ifade etmiştir. ● Hüseyin b. Ali (a.s), dedesinden sonra kadınların efendisi Sıddıka-i Tahire, Fatıma-i Zehra’nın (a.s) gözetiminde ve vasilerin efendisi, Müslümanların İmamı, babası Murtaza’nın (a.s) himayesinde büyüdü. O sırada babası, Resulullah’ın (s.a.a) vefatından sonra Müslüman ümmetin önderlik kurumunun sapması şeklinde belirginleşen ağır ve meşakkatli imtihanı yaşıyordu. Babasını ve annesini bu ağır imtihanın acıları çepeçevre kuşatmıştı; büyük imamlık makamını, hiçbir kanıta, belgeye ve hiçbir haklı gerekçe ve yetkiye dayanmaksızın ele geçiren zümreye karşı çetin bir mücadelenin merkezindeydiler... Hz. Hüseyin, kardeşi Hasan, babası Ali ve annesi Zehra (a.s) ile birlikte bu sınavı yaşıyordu, acılarını yüreğine gömüyordu. Henüz çocuktu; ama sınavın derinliğinin ve musibetin şiddetinin farkındaydı. ● İmam Ebu Abdullah Hüseyin (a.s), Ömer’in hilâfeti zamanında delikanlılık çağını yaşıyordu. Babası ve kardeşiyle birlikte, açık bir şekilde yönetimle ilgilenmekten uzak durdu. Babası Ali b. Ebu Talib’in (a.s) hayat tarzında ve parlak ilkesel tavırlarında belirginleşen sahih nebevî çizgi çerçevesinde insanların aydınlatılması ve dinin öğretilmesi faaliyetlerine ağırlık verdi. ● Hz. Hüseyin (a.s),Osman’ın halifeliği döneminde babasının yanında yer aldı. Henüz gençliğinin baharındaydı. İslâm için bütün içtenliğiyle, ihlâsla çalışıyordu. Osman ve sırdaşlarının egemenliği döneminde ümmetin ve devletin bünyesini kemirmeye başlayan fesadın durdurulması amacına yönelik faaliyetlerinde babasıyla birlikte mücadele veriyordu. Bu süre içinde babasının belirlediği pratik tavrın dışına çıkmadı. Bilakis, Resulullah’tan (s.a.a) sonra babasının uhdesinde olan meşru önderliğin emrinde samimî bir asker olarak hareket etti. ● Mübarek Alevî devletin iş başında olduğu dönemde Hüseyin, babasının yanında bulundu. Bütün önemli olaylarda ve bütün savaşlarda fiilen rol aldı. Biatlerini bozanlara (Cemel Ashabı), meşru halifeyi tanımayıp yoldan çıkanlara (Emevîler) ve okun yaydan fırladığı gibi dinin çerçevesinin dışına çıkanlara (Haricîler) karşı savaşmaktan kaçınmadı. Oysa babası, hem onun, hem de kardeşinin hayatına büyük önem veriyordu. Çünkü onların ölümleriyle Resulullah’ın (s.a.a) neslinin kesilmesinden korkuyordu. Son ana kadar ikisi de babalarının yanından ayrılmadılar. Babalarının Allah’ın evlerinden bir evde şehit edilmesine kadar Iraklılardan gördüğü eziyeti, onlar da gördü. Babaları Kûfe camiinde, ibadet mihrabında, hayatının en kutsal anında, Kâbe’nin Rabbine yöneldiği ibadet anında, hain bir kılıç darbesiyle yere yığıldı ve o sırada şöyle dedi: Kurtuldum; andolsun Kâbe’nin Rabbine… ● Sonra kardeşi Hasanı Mücteba’nın yanında yer aldı. Kardeşine biat etti. Nitekim Kûfe’de bulunan muhacirler,ensar ve onlara güzellikle tâbi olan Müslümanların geneli de Hasan’a (a.s) biat etmişti. Muaviye’nin Hz. Hasan’ı gözden düşürmek, gücünü kırmak ve meşru hükümetini yıkmak için kurduğu tüm komplolara rağmen, gerek Resulullah’ın (s.a.a), gerekse babasının (a.s) imamlığını deklâre ettiği kardeşinin çizdiği hareket tarzının dışına çıkmadı. ● Hüseyin (a.s), kardeşi Hasan’ın (a.s) tavırlarını ve bu tavırların yol açtığı sonuçları çok iyi anlıyordu. Çünkü özellikle Hz. Ali’nin (a.s) şehit edilmesinden sonra İslâm ümmetinin yaşadığı konjonktürü çok iyi biliyordu. Çünkü basit ve sıradan insanlardan oluşan toplumun büyük bir kesimi, Muaviye’nin oyunlarının ve sahte şiarlarının farkında değildi. İslâm hilâfetinin merkezi olan Kûfe toplumunun tabanını ne yazık ki bu basit ve bilinçsiz insanlar oluşturuyordu. Nitekim Muaviye, avenesi ve işbirlikçilerinin, İmam’ın ordusunun omurgasını oluşturan halk kesimleri arasında yaydıkları yanıltıcı propagandalar neticesinde, bu basit ve bilinçsiz insanlar, Hz. Ali b. Ebu Talib’in (a.s) çizgisinin hak çizgisi olduğu hususunda kuşkuya düşmeye başlamışlardı. Hz. Hasan (a.s), doğuştan sahip olduğu siyasal yeteneğine, edebî cesaretine ve sağlam mantığına rağmen, halk tabanını ikna edemedi. Bir türlü halka, Muaviye’nin en ucuz bir fiyatla halifeliği elde etmek için önerdiği barış plânının bir sahtekârlık olduğunu anlatamadı. Hz. Hasan (a.s) bütün siyasî yolları denedikten ve bir usta siyasetçinin Hz. Hasan (a.s) ve taraftarlarının yaşadığı o olumsuz siyasal, toplumsal ve psikolojik şartlardakatedebileceği bütün yolları katettikten sonra, sonunda henüz güçlü bir pozisyondayken önerilen barış plânını kabul etmek zorunda kalıp hilâfetten vaz geçti; ama Muaviye’nin egemenliğinin meşruluğunu onaylamadı. Bunun yanında birtakım şartlar koştu ki, bunlar, kısa ve uzun vadede Muaviye’nin ve Emevî egemenliğinin maskesini düşürecek, iğrençliğini gözler önüne serecek nitelikteydi. ● Böylece Hz. Hasan (a.s), düşmanları bir yana, taraftarlarından olan en yakın adamlarından gördüğü eziyetlere, nahoş hareketlere tahammül ettikten sonra en zor ve en meşakkatli yolu seçerek büyük bir başarı elde etti. İslâm’ı ve Resulullah’ın (s.a.a) kabilesi Kureyş’e mensubiyeti kullanarak İslâm’ın işini bitirmek için, İslâm kisvesine bürünen ve uzlaşma ve barış şiarlarını yükselten cahilî karakterli Emevî iktidarının gerçek yüzünü gözler önüne serdi. Muaviye’nin büyük bir ustalıkla Müslümanlara, o gün İslâm yönetimine kurulan ve Resulullah’ın (s.a.a) halifesi adıyla Müslümanlara hükmeden Ebu Süfyan Oğulları’nın çok yakın bir zamana kadar İslâm’la savaşan kimseler olduklarını unutturmuş olduğu dikkate alınırsa, Hz. Hasan’ın başarısının büyüklüğünü daha iyi anlarız. ● Hz. Hasan (a.s), barış antlaşmasına imza atmakla, İslâmî görünüme bürünerek yeniden hortlayan cahilî Emevî yönetimine karşı geliştirilecek devrimci bir hareket için gerekli zemini hazırlamış oldu. Çünkü Muaviye iktidara gelir gelmez, Hz. Hasan’ın (a.s) koştuğu bütün şartlarıçiğnedi. Kendisinden sonra veliaht tayin etmemek, Ali Şiasına, Hasan ve Hüseyin’e (a.s) karşı olumsuz bir tavır içinde olmamak gibi antlaşma maddelerini hiçe sayarak gerçek kimliğini gözler önüne serdi. Muaviye, bu şartlara bağlı kalma noktasında kendine daha fazla hâkim olamadı. Nihayet, nefsinin kendisine telkin ettiği iğrenç bir plânla Hz. Hasan’ı (a.s) zehirlemeye karar verdi. Böylece kendisinden sonra halifeliği oğlu fasık Yezid’e miras bırakmaya elverişli bir ortam hazırlamak istedi. Fakat kabul ettiği şartları çiğnemenin ve bu iğrenç plânın etkilerini, doğuracağı tepkileri kestirememişti; ne gibi olumsuzlukların biçimleneceğini tahmin edememişti. Nitekim Emevî iktidarının üzerinden daha yirmi yıl geçmemişti ki, Müslümanlar, Emevî iktidarının iğrençliğini ve cahilî karakterini fark ettiler. Bu da, Şiî halk tabanının iktidara karşı bir ayaklanma başlatması için elverişli bir ortamın oluşmasına yardımcı oldu. Böylece devrim için uygun koşullar oluştu. Muaviye’nin ölümü ve şarap içen, dinî hükümleri hiçe sayan, fasık Yezid’in iktidara gelmesi, dönemin gözde sahabîlerinden ve tâbiîn kuşağının genelinden biat alması ve haksızlığa boyun eğmeyenlerin efendisi, Müslümanların İmamı, zulmün hasmı, Ebu Abdullah Hüseyin’den (a.s) biat alma hususunda ısrar etmesiyle birlikte bu şartlar iyice olgunlaştı. ● Muaviye b. Ebu Süfyan, yaklaşık yirmi yıl hüküm sürdü. Bu süre içinde, halkı aç bırakma, terör estirme, yalan ve hile esasına dayalı bir politika izledi. Bütün bunlar, bir yandan ümmetin gerçeğin farkına varmasına yolaçarken, bir yandan da insanların iradelerini yitirmelerine neden oldu. Böylece ümmet, gafletten uyandı; Ehl-i Beyt (a.s) çizgisinin hakkaniyetine yönelik kuşkuları bertaraf oldu, Emevîlerin gerçek yüzlerine dair bilgisizlikleri ortadan kalktı. Fakat zulme ve zalimlere karşı dikilecek güce henüz kavuşabilmiş değildi. Ümmet, ünlü şair Ferezdak’ın, Kûfelilerin çağrısına uyarak Irak’a gitmekte olan Hz. Hüseyin’e: “Kalpleri senden yana, ama kılıçları sana karşı.” dediği bir durumdaydı. Bu noktadan itibaren, cahilî Emevî iktidarına karşı ayaklanmak için gerekli tüm koşullar hazırlandıktan sonra, Hz. Hüseyin (a.s) için alması gereken şer’î tavır kesinleşmiş oldu. Çünkü Hz. Hasan (a.s) zamanında yaşanan kuşku ve tereddüt sürecinde fiilî bir ayaklanmanın herhangi bir faydası olmazdı. Ama Hz. Hüseyin’e (a.s) hüccet tamamlanmıştı. Çünkü Iraklılar kendisine mektuplar göndermiş ve bölgelerine gelmesini istemişlerdi. Bundan önce Kûfeliler, Emevîlerin valisini şehirden kovmuş ve Emevî iktidarını tanımadıklarını ilân etmişlerdi. Bu, Ehl-i Beyt Şiasının yeniden bilinçlendiğinin bir göstergesiydi. Hz. Hüseyin (a.s), sebat etmeyeceklerini, iktidar sahiplerinin tahrik ve teşvikleri karşısında irade zaafı sergileyeceklerini, egemenlerin baskılarına ve korkutmalarına direnemeyeceklerini bildiği hâlde, çağrılarına olumlu yanıt verdi. Çünkü yayılma eğilimi gösteren bu yeni hastalığı, git gide peygamberliğin bütün şiarlarını ortadan kaldırmadan, İslâmî hilâfeti bir şahlık ve kayserlik rejimine dönüştürecek imkânı bulmadan tedavi etmek üzereharekete geçmesi gerekiyordu. Aksi takdirde, dine darbe vurmak ve dinin bütünlüğünü parçalamak için üzerlerine din kisvesini geçiren Yezid ve benzeri cahilîye mensuplarının yönetimleri meşruiyet kazanmış olacaktı. ● Hz. Hüseyin (a.s), başarı ve amaca ulaşmak için gerekli olan tüm şartlar oluştuktan sonra, ebediyete kadar devam edecek olan destanını yazmak için tarihî koşullarda hazırladığı bütün güçlerini ve imkânlarını seferber ederek kıyam etti. [1] Ümmetin vicdanını harekete geçirdi; yeniden risalet çizgisini izlemeye yöneltti; inançsal şahsiyetini yeniden diriltti; tağutî yöneticilerin üzerindeki meşruiyet kisvesini çıkardı, arkasına gizlendikleri maskelerini parçaladı; onlara karşı takınılması gereken şer’î tavrı ümmetin tüm kuşaklarına gösterdi. Tağutlar da bu kıyamın şiarlarını, öğretilerini saptıramadılar. Asırlardır süregelen bir çizgi olarak bu devrimci hareketi durduramadıkları gibi. Bu hareket ki, zamanı geldiğinde, Benî Ümeyye, Benî Abbas ve benzerlerinin egemenliklerini silip süpürmüştü. Dolayısıyla Hüseyin’in devrimi, bütün milletler için bir nebevî ışık kaynağıdır. Nitekim ortaya koyduğu ve mücadelesiyle pekiştirdiği nebevî değerler, bütün egemenliklerin, bütün siyasî rejimlerin değerlendirildiği bir kriter olarak tarihin sahnesinde yerini almıştır. Hz. Hüseyin’in Kişiliğinden Yansımalar 1- Kur’ân Ayetlerinde Hz. Hüseyin’in Konumu Müslümanlar, Ehl-i Beyt’in (a.s) fazileti, ilmî ve manevîmakamlarının yüceliği, yüce Allah’ın insanda bulunmasını istediği bütün kemalatlarla bezenmişlikleri hususunda ittifak ettikleri kadar hiçbir konuda ittifak etmemişlerdir. Müslümanlar arası bu ittifak, birtakım temel prensiplere dayanmaktadır. Bunlardan biri de, Kur’ân-ı Kerim’in açık bir şekilde Ehl-i Beyt’in özel konumuna işaret etmesidir. Kur’ân, onların her türlü kirden arındırıldıklarını vurgulamaktadır. Onların, yüce Allah’ın bütün insanlığa sunduğu mesajın bir ücreti olarak sevilmeleri vacip olan akrabalar olduklarını ifade etmektedir. Onların, sırf Allah’a itaat eden, Allah’ın azabından korkan, O’nun korkusuyla ürperen, bu yüzden kendilerine cennete girme ve azaptan kurtulma garanti edilen iyiler olduklarını dile getirmektedir. Hz. Hüseyin’in (a.s), kirleri giderilmiş, tertemiz kılınmış Ehl-i Beyt’in bir ferdi olduğunda en küçük bir kuşku yoktur. Hatta Necran Hıristiyanlarıyla Peygamberimizin (s.a.a) lânetleşmeleri olayıyla ilgili Mübahele Ayeti’nde açık bir şekilde dile getirildiği gibi, Hüseyin, Peygamber’in (s.a.a) oğlu vasfına sahiptir. Kur’ân, bu hadiseyi, derin anlamlarıyla birlikte şu ifadelerle sonsuzluğa armağan etmektedir: Kim sana gelen bilgiden sonra seninle bu konuda tartışırsa, de ki: Gelin çocuklarımızı ve çocuklarınızı, kadınlarımızı ve kadınlarınızı, kendimizi ve kendinizi çağıralım, sonra mubahele (dua edelim) edelim de Allah’tan yalancılar üzerine lânet dileyelim. [2] Hadisçilerin çoğunluğu, müstefiz düzeyine ulaşacak yoğunluktaki kanallardan, bu ayetin Ehl-i Beyt hakkında indiğini rivayetetmişlerdir. Ehl-i Beyt de Hz. Resulullah, Ali, Fatıma, Hasan ve Hüseyin’dir. Nitekim hadisçiler, ayette geçen “oğullar”dan maksadın hiç kuşkusuz, Hasan ve Hüseyin olduğunu belirtmişlerdir. Bu olay, açık bir şekilde ortaya koymaktadır ki, Ehl-i Beyt, Allah katında yeryüzündeki insanların en hayırlıları ve en üstünleridir. Bu yüzden Resulullah (s.a.a) lânetleşmeye giderken onları yanına alıyordu. Nitekim Necran piskoposu da bu gerçeği şöyle itiraf etmişti: Birtakım yüzler görüyorum ki birisi, bunların hatırına Allah’tan koskoca bir dağı yerinden oynatmasını isterse, Allah bunu yapar. [3] Ayetten de anlaşılacağı gibi, bu kıssa, onların konumlarının yüceliğine, makamlarının yüksekliğine ve üstünlüklerine delâlet etmektedir. Onlar, Allah ve Resulü’nün en çok sevdikleri kimselerdir. Âlemlerde hiç kimse onların faziletlerinin düzeyine erişemez. Kur’ân-ı Kerim, Ehl-i Beyt hariç, Peygamber’den başka hiçbir Müslümanın masum olduğunu belirtmemiştir. Ama Kur’ân, yüce Allah’ın, Ehl-i Beyt’i her türlü pislikten temizlemeyi dilediğini vurgulamıştır. [4] Müslümanlar, Hz. Peygamber’in (s.a.a) eşlerinin Ehl-i Beyt kavramının kapsamına girip girmedikleri hususunda farklı görüşlere sahipseler de, mübarek ayetin kapsamına Ali, Fatıma, Hasan ve Hüseyin’in (a.s) girdikleri hususunda en küçük bir kuşku duymamaktadırlar. [5] Buradan hareketle, Kur’ân ayetlerinde onları sevmenin, onların çizgilerini izlemenin, onlarıbaşkalarından daha çok sevmenin zorunluluğunun vurgulanmış olmasının gerisindeki sırrı anlamamız mümkündür. [6] Çünkü Ehl-i Beyt’in masumiyeti, yolların çatallaştığı ve heva ve heveslerin çarpıştığı bir süreçte, kurtuluşun, onları izlemekte olduğunun en somut kanıtıdır. Allah’ın pislikten masum kıldığı bir kimse, kurtuluşa delâlet eder demektir. Dolayısıyla onu takip eden de boğulmaktan kurtulur. İbn Abbas’tan rivayet edildiğine göre, akrabaların sevilmesine dair ayet nazil olduğu zaman, bazı Müslümanlar, Peygamberimize (s.a.a), itaat edilmesi vacip olan bu akrabaların kimler olduklarını sormuş, o da şöyle buyurmuştur: Bunlar, Ali, Fatıma ve onların iki oğludur. [7] Kur’ân, meseleyi bu kadarla bırakmıyor. Bilakis, Ehl-i Beyt’in yüce kişiliklerini ve itaat ve ibadetlerindeki ihlâsı açıklamak üzere nazil olan İnsân Suresi’nde, onların üstün kılınmalarının sebeplerini de açıklıyor: Biz sizi Allah rızası için doyuruyoruz; sizden ne bir karşılık, ne de bir teşekkür bekliyoruz. Biz, çetin ve belâlı bir günde Rabbimizden korkarız. İşte bu yüzden Allah, onları o günün fenalığından korudu; yüzlerine parlaklık, sevinç verdi ve sabretmelerine karşılık onlara cennet ve ipek elbiseler lütfetti. [8] Müfessirlerin ve muhaddislerin büyük çoğunluğu, bu surenin Ehl-i Beyt hakkında indiğini rivayet etmişlerdir. Şöyle ki: Hasan ve Hüseyin hastalanırlar. Hz. Ali (a.s), şayet iyileşirlerse, Allah’a şükür olarak üç günoruç tutmayı adar. Gerçekten bu adaklarını en güzel bir şekilde yerine getirirler. Söze bağlılığın en parlak ve başkasını kendine tercih etmenin en göz kamaştırıcı, en görkemli bir örneğini sergilerler. Nihayet haklarında şu ayetler nazil olur: İyiler ise, kâfur katılmış bir kadehten içerler. Bu, Allah’ın has kullarının içtikleri ve akıttıkça akıttıkları bir pınardır. O kullar, adaklarını yerine getirirler ve şiddeti her yere yayılmış olan bir günden korkarlar. [9] Bu fedakârlık ve bu görkemli vefakârlıktan dolayı Allah onların çabalarını takdirle karşılamış ve bunun ödülü olarak ahirette onları büyük nimetlere mirasçı kılmış; dünyada da, yeryüzü ve üstündekilere mirasçı oluncaya kadar, onları Müslümanların imamlığı makamına getirmiştir. 2- Hz. Hüseyin’in Hz. Hatemü’l-Mürselin Nezdindeki Konumu Resul-i Ekrem efendimiz (s.a.a), torunları Hasan ve Hüseyin (a.s) hakkında, onların kendi yanındaki yüksek derecelerini ifade eden sözler buyurmuştur: Hasan ve Hüseyin, Peygamber’in şu dünyadaki hoş kokulu iki gülüdür. Onlar, Peygamber’in şu ümmet içindeki hoş kokulu iki gülüdür. [10] Hasan ve Hüseyin, yeryüzü halkının en hayırlılarıdır. [11] Hasan ve Hüseyin, cennet gençlerinin efendileridir. [12] Hasan ve Hüseyin, kıyam etseler de, otursalar da imamdırlar. [13] Onlar,kıyamet gününe kadar Kur’ân’dan ayrılmayan Ehl-i Beyt’tendirler. Ümmet Kur’ân’a ve Ehl-i Beyt’e sarıldıkça yolunu şaşırmaz. [14] Onlar, gemilerine binenlerin boğulmaktan kurtuldukları Ehl-i Beyt’tendirler. [15] Onlar, Resulullah’ın (s.a.a) haklarında şöyle buyurduğu Ehl-i Beyt’in mensuplarıdır: Yıldızlar, yeryüzü halkını boğulmaktan kurtaran güvencelerdir. Ehl-i Beyt’im ise, yeryüzü halkını ihtilâflardan koruyan güvencelerdir. [16] Çok sayıda sahâbiden rivayet edilen ve değişik kanallardan rivayet edilmesi itibariyle müstefiz düzeyine ulaşan bir hadiste Peygamberimiz (s.a.a) şöyle buyuruyor: Allah’ım! Onları sevdiğimi biliyorsun; sen de onları ve onları seveni sev. [17] 3- Çağdaşları Nezdinde Hz. Hüseyin’nin Konumu 1- Ömer b. Hattab, Hüseyin’e (a.s) şöyle der: Başımızda biten tüyleri, Allah’a, sonra size borçluyuz. [18] 2- Osman b. Affan, Hasan, Hüseyin (a.s) ve Abdullah b. Cafer hakkında şunları söylemiştir: İlmin tümünü başkalarından kesip almışlar, bütün hayır ve hikmeti kendilerinde toplamışlar. [19] 3- Ebu Hüreyre şöyle der: Hüseyin b. Ali başında imame (sarık) olduğu hâlde içeri girdi. Birden Hz. Peygamber’in (s.a.a) dirildiğini sandım. [20] Hz.Hüseyin (a.s), bir cenazeye katılmıştı. Yoruldu ve yolun kenarında oturdu. Ebu Hüreyre, elbisesinin kenarıyla ayaklarına bulaşan toprakları silmeye başladı. Ebu Hüreyre’ye şöyle dedi: Ey Ebu Hüreyre! Sen mi yapıyorsun bunu? Ebu Hüreyre dedi ki: Allah’a yemin ederim ki, eğer insanlar seninle ilgili olarak benim bildiklerimi bilselerdi, seni boyunlarında taşırlardı. [21] 4- Abdullah b. Abbas, Hasan ve Hüseyin’in (a.s) binecekleri atların üzengisinden tutmuştu. Bu yaptığından dolayı bazıları onu eleştirdi. Ona: “Sen onlardan daha yaşlısın!” dediler. Bunun üzerine şöyle dedi: Bu ikisi, Resulullah’ın (s.a.a) oğullarıdır. Onların atlarının üzengisini tutmak bana mutluluk vermez mi? [22] Hz. Hasan (a.s) vefat ettiği zaman Muaviye: “Ey İbn Abbas! Artık kavminin efendisi sensin.” der. İbn Abbas şu cevabı verir: Allah, Ebu Abdullah Hüseyin’i yaşattıkça, ben değil, odur kavmin efendisi. [23] 5- Hüseyin’i (a.s) görmüş olan Enes b. Malik şöyle der: Onların (Ehl-i Beyt’in) Resulullah’a (s.a.a) en çok benzeyeni oydu. [24] 6- Hüseyin’in (a.s) başı kesildikten sonra bir değnekle dudaklarına vuran İbn Ziyad’a, Zeyd b. Erkam şöyle der: Çek şu değneği onun dudaklarından! Tek ve ortaksız ilâh olan Allah’a yemin ederim ki, Resulullah’ın (s.a.a) şu iki dudağı öptüğünü gördüm. Sonra ağlamaya başlar. Bunun üzerine İbn Ziyad ona şu karşılığı verir: “Allah senin gözlerinihep ağlatsın. Allah’a yemin ederim ki, eğer sen bunamış bir ihtiyar olmasaydın, boynunu vururdum.” Zeyd şunları söyleyerek dışarı çıkar: Siz ey Arap topluluğu! Bu günden sonra kölesiniz! Fatıma’nın oğlu Hüseyin’i öldürdünüz, Mercane’nin oğlunu başınıza emir yaptınız. O da sizin iyilerinizi öldürüyor, kötülerinizi sağ bırakıyor. [25] 7- Yezid’in, elindeki sopayla Hüseyin’in (a.s) dişlerine vurduğunu gören Ebu Bereze el-Eslemî şöyle der: Sen elindeki sopayla Hüseyin’in dişlerine mi vuruyorsun? Senin sopan onun ağzında öyle bir yere değiyor ki, ben Resulullah’ın orayı öptüğünü görmüştüm. Sen ey Yezid! Kıyamet günü Allah’ın huzuruna getirildiğin zaman İbn Ziyad senin şefaatçin olacak. O (Hüseyin) getirildiğinde ise, Muhammed (s.a.a) onun şefaatçisi olacak. [26] 8- Muaviye, Abdullah b. Cafer’e: “Benî Haşim’in büyüğü sen misin?” dediğinde şu cevabı verir: Haşimoğulları’nın büyüğü, Hasan ve Hüseyin’dir. [27] Abdullah b. Cafer, Hüseyin’e şöyle yazar: Eğer bugün sen ölürsen, İslâm’ın nuru söner. Çünkü sen doğru yolu bulanların bayrağısın, müminlerin umudusun. [28] 9- Bir adam, Abdullah b. Ömer’e, elbiseye bulaşmış sinek kanıyla namaz kılınıp kılınamayacağını sorar. İbn Ömer: “Kimlerdensin?” diye sorar. Adam: “Irak halkındanım.” deyince, şöyleder: Şuna bakın! Resulullah’ın (s.a.a) oğlunu öldürmüşler, gelmiş bana sineğin kanını soruyor. Ben Resulullah’ın (s.a.a) şöyle dediğini duymuştum: “Onlar (Hasan ve Hüseyin) benim şu dünyadaki hoş kokulu iki gülümdür.” [29] 10- Muhammed b. Hanefiye şöyle demiştir: Hüseyin bizim en âlimimiz, içimizde en halim (ağırbaşlı) olanımız ve akrabalık olarak Resulullah’a (s.a.a) en yakın olanımızdır. O, dinde derin kavrayış sahibi (fakih) bir imamdı… [30] 11- Hüseyin (a.s), Kâbe’nin gölgesinde oturan Amr b. As’ın yanından geçti. Amr dedi ki: Hüseyin, bugün yer ve gök ehlinin yanında yeryüzü halkının en sevimlisidir. [31] 12- Abdullah b. Amr b. As, yanından geçen Hz. Hüseyin (a.s) hakkında şöyle demiştir: Gök halkının yanında, yeryüzü halkının en sevimlisine bakmak isteyen, şu geçmekte olan zata baksın. [32] 13- Yezid, babası Muaviye’ye, Hüseyin’in (a.s) yazdığı mektuba cevap verdiği sırada onu küçük düşürücü ifadeler kullanması yönünde görüş bildirirken, Muaviye ona şu karşılığı verir: Hüseyin’i ne ile ayıplayabilirim? Allah’a yemin ederim ki, onda herhangi bir ayıp göremiyorum. [33] 14- Medine valisi Velid b. Utbe b. Ebu Süfyan, biat etmeyecek olursa Hüseyin’i (a.s) öldürmesini söyleyen Mervan b. Hakem’e şöyleder: Allah’a yemin ederim ki, ey Mervan, Hüseyin’i öldürmüş biri olup da dünya ve içindeki her şey benim olsun istemem. Subhanallah! ‘Biat etmem.’ derse, Hüseyin’i mi öldürecek mişim?! Allah’a yemin ederim ki, Hüseyin’i öldüren kimsenin kıyamet günü mizanının hafif olacağını sanıyorum. [34] 15- İbn Ziyad, Hüseyin’in (a.s) Kûfe­lilere gönderdiği elçisi Kays b. Musahhar es-Seydavî’yi yakalayınca, minbere çıkıp Hüseyin’e ve babasına sövmesini emretti. Kays minbere çıktı; Allah’a hamdetti, O’nu övgülerle zikretti. Sonra şöyle dedi: Ey insanlar! Hüseyin b. Ali, Allah’ın kullarının en hayırlısıdır. O, Resulullah’ın kızı Fatıma’nın oğludur. Ben de onun tarafından size gönderilmiş bir elçiyim. ZirRimme vadisindeki Hacir bölgesinde ondan ayrılıp geldim. Şimdi onun çağrısına icabet edin, onu dinleyin ve ona itaat edin… Ardından Abdullah b. Ziyad’ı ve babasını lânetledi, Ali ve Hüseyin için Allah’tan bağışlanma diledi. Bunun üzerine, İbn Ziyad’ın emriyle sarayın damından aşağıya atıldı, parçalanarak öldü. [35] 16- Yezid b. Mesud en-Nehşelî (r.a.), yaptığı bir konuşmanın bir bölümünde şöyle diyor: Hüseyin b. Ali, Resulullah’ın (s.a.a) oğludur. Köklü bir şerefe sahiptir. Derin bir görüşü vardır. Onun faziletlerini teker teker anlatmak mümkün değildir. Tükenmez bir ilmin sahibidir. Geçmişinden, yaşından, kıdeminden ve Resulullah’a yakınlığından dolayı bu işe(halifeliğe) herkesten daha lâyıktır. Küçüklere şefkat gösterir, büyüklere merhamet eder. Halkın gözeticisi ve kavminin önderi olarak ondan daha hayırlı birini bulamazsınız. Allah onunla hücceti tamamlamış ve öğüt onunla maksadına ulaşmıştır. [36] 17- Abdullah b. Hürr el-Cu’fî şöyle der: Hüseyin gibi güzel, yakışıklı, göz dolduran birini daha görmedim. [37] 18- İbrahim en-Nahaî şöyle der: Eğer ben Hüseyin’e karşı savaşanlar arasında olsaydım, sonra cennete girseydim, Resulullah’ın (s.a.a) yüzüne bakmaya utanırdım. [38] Hz. Hüseyin’in Kişiliğinden Görünümler Hz. Hüseyin b. Ali (a.s), meleklerin konduğu, vahyin indiği bir evde; gün boyu gökle temas hâlinde olan, sabah akşam okunan Kur’ân nağmelerine tanık olan tertemiz bir mekânda dünyaya geldi. Allah’ın ayetleriyle ululanan kutsal şahsiyetler arasında serpildi, büyüdü. Berrak risalet kaynağından, Yaradan ile irtibat hâlinde olmanın tatlı suyunu içti. Şahsiyetinin tuğlalarını, yüksek ahlâkıyla ve yüce ruhuyla Rahmet Peygamberi (s.a.a) kalıplara döktü. Böylece Hüseyin (a.s), ümmet içinde Hz. Muhammed’in (s.a.a) âdeta bir sureti oldu. Ümmet içinde Kur’ân’ın yol göstericiliğinde hareket ediyor, risalet düşüncesiyle konuşuyor, yüce dedesinin çizdiği yolda yürüyordu. İnsanlara üstün erdemleri açıklıyor, ümmetin maslahatlarını gözetiyordu. Ümmeti doğruyola sevk etme, ümmetin iyiliğini isteme ve ümmete yardımcı olma misyonunu hiçbir zaman ihmal etmezdi. Kutsal şahsını, risaletin ve Hz. Resul’ün (s.a.a) istediği canlı bir örnek hâline getirmişti. Sapmışlar için yolu aydınlatan bir nur, susuzlar için bir tatlı su kaynağı, müminler için yaslandıkları bir direkti. Salihlerin dayandıkları bir kanıt, Müslümanların çekiştikleri meselelerde hakkı ortaya koyan bir kriterdi. Allah için öfkelenen, Allah için harekete geçen adalet kılıcıydı. Başkaldırdığı zaman, elinde yüce dedesinin risalet meşalesi vardı, dedesinin dinini ve yüce risaletini savunmayı hedefliyordu. Hz. Hüseyin’in (a.s) benzersiz şahsiyeti üzerinde durup düşündüğümüz zaman şu niteliklerin belirginleştiğini görürüz: 1- Mütevazılığı Ebu Abdullah Hüseyin (a.s), yaratılıştan mütevazı ve bencillikten uzaktı. Yüksek bir soya, yüce bir şerefe ve Resulullah (s.a.a) nezdinde özel bir konuma sahip olmasına rağmen, mütevazıydi, alçak gönüllüydü. Ümmet içinde yaşar, yoksullarına burun kıvırmaz, zayıflarına tepeden bakmaz, hiç kimseye karşı üstünlük taslamazdı. Âlemlere rahmet olarak gönderilen yüce dedesini örnek alırdı. Böyle yaparken Allah’ın rızasını kazanmayı, bunun yanında ümmeti güzel ahlâk üzere eğitmeyi arzu ediyordu. Onunla ilgili nakledilen birçok haberde, diğer Müslümanlarla kurduğu ilişkilerde tam bir tevazu örneği, engin bir risalet hoşgörüsü sembolü ve kerem sahibi bir şahsiyet olduğu görülmektedir. Bu kabil haberlerden bazıları şöyledir: Birgün bir grup yoksulun yanından geçiyordu. Yoksullar, kuru bir ekmek parçasını yemeye çalışıyorlardı. Onlara selâm verdi. Yoksullar, onu kendileriyle birlikte yemeye çağırdılar. Şöyle dedi: “Eğer bu yediğiniz sadaka olmasaydı, sizinle beraber yerdim…” Sonra şöyle dedi: “Kalkın evime gidelim.” Onları evinde yedirdi, giydirdi ve her birine bir miktar para verilmesini emretti. 2- Ağırbaşlılığı ve Bağışlayıcılığı Hz. Resulullah’ın (s.a.a) torunu Hüseyin (a.s), peygamberlik edebiyle edeplenmişti. Dedesinin, kendisine karşı savaşanları ve İslâm dinine karşı duranları affettiği günkü ruhunu taşıyordu. Kalbi, bütün insanları içine alacak kadar genişti. İnsanların doğru yolu bulmalarını çok istiyordu. Bu uğurda, cahil insanların bütün kötülüklerini görmezden gelmeye hazırdı. Onun gayesi, Allah’ın rızasını elde etmekti. Günah işleyenlere yaklaşıyor, onlara güven veriyor, onların yüreklerine Allah’ın rahmetine yönelik ümit tohumlarını serpiyordu. Kötülük edenin kötülüğüne misliyle karşılık vermezdi; Bilakis ona şefkatle davranır, hak yolu gösterir, onu sapıklıktan kurtarırdı. Şöyle dediği rivayet edilir: Bir adam şu kulağımdan -sağ kulağını göstererek- sövse, sonra dönüp şu kulağımdan da benden özür dilese, özrünü kabul ederim. Çünkü Emirü’l-Müminin Ali b. Ebu Talib (a.s) bana, dedem Resulullah’tan (s.a.a) şöyle duyduğunu anlatmıştı: “Haklı ya da haksız, özür dileyenin özrünü kabul etmeyen kimse, Kevser havuzunun başına gelmez.”title=\"\"> [39] Rivayet edilir ki: İmam Hüseyin’in (a.s) hizmetçilerinden biri cezayı gerektiren bir suç işler. İmam (a.s), hizmetçinin tedip maksadıyla dövülmesini emreder. Hizmetçi: “Efendim! Öfkesini yutkunanlar…” [40] der. İmam: “Bırakın onu.” der. Bu sefer hizmetçi: “Efendim! İnsanları affedenler…” der. İmam: “Seni affettim.” diye cevap verir. Hizmetçi: “Efendim! Allah ihsan sahiplerini sever.” [41] der. Bunun üzerine İmam (a.s): “Seni Allah rızası için azat ettim. Bugüne kadar sana verdiğimin iki katı da senin olsun.” buyurur. [42] 3- Cömertliği ve Keremi Sahip olduğu büyük ruh ve seciyeyle Hz. Hüseyin b. Ali (a.s), fakirlere ve muhtaçlara yardım eder, dul ve yetimleri himaye ederdi. Kendisini ziyarete gelenleri teskin eder, rahat ettirir, yüreklerine su serperdi. Kendisinden yardım isteyenlerin ihtiyaçlarını giderir, onların istemenin ezikliğini hissetmelerine izin vermezdi. Akrabalarını kesintisiz bir şekilde ziyaret ederdi. Eline bir mal geçtiği zaman, onu taksim eder ve ardından infak ederdi. Bu, âlicenap, cömert insanların seciyesi, kerem sahiplerinin karakteri ve hoş görülü insanların ayırıcı özelliğidir. Gecenin koyu karanlığında yiyecek dolu bir torba ve bir miktar para alır, dul ve yetimlerin evlerine götürürdü. Muaviye b. Ebu Süfyan bile, onun bu özelliğine tanıklık eder. Bir gün Muaviye bazı şahsiyetlere birtakım hediyeler gönderir ve şunu da ekler: Hüseyin’e gelince, o, ilk önce babasıyla beraber Sıffin’de savaşıpöldürülenlerin yetimlerine dağıtır. Geride bir şey kalırsa, onunla develer keser ve süt içirir. [43] 4- Cesareti İnsan, Hz. Hüseyin’in (a.s) şahsiyetinin cesaret sayfasını mütalaa ettiği zaman, onu tanımlamaktan ve ifade etmekten âciz kalır. Çünkü o, bu cesareti atalarından miras almıştı. Cesaretle terbiye edilmiş ve cesaret atmosferinde büyümüştü. O, cesaretin madeni ve kaynağından geliyordu. Hakkı söylemek hususunda cesaretin abidevî bir timsaliydi. Hakkı savunmakta tanık olanları dehşete düşüren bir kahramandı. Bunu; akide, iman, Allah yolunda cihatla en azgın müşrik kuvvetlere karşı direnen ve sonunda tarihin tanık olduğu en görkemli zaferi kazanan yüce dedesi Hz. Muhammed’den (s.a.a) miras almıştı. Hz. Hüseyin (a.s), İslâm’ı yeniden hâkim kılmak için mücadele eden babası Emirü’l-Mümininin (a.s) yanında yer aldı. Bu mücadelede babasının en büyük yardımcılarından biri oldu. Hakkı yeniden hak ettiği konuma getirmek için, babasıyla birlikte sözle, eylemle ve silâhlı mücadele ile sapıklık ve azgınlık kuvvetlerine karşı savaştı. Kardeşi Hz. Hasan’ın (a.s) yanında, ümmetin selâmeti ve İslâm’ın hayat sistemine bağlı kalan bir avuç seçkin müminin kurtuluşu için gözü pek bir kahraman olarak mücadele verdi. Müslüman kitlelerin dinlerine yardım etmekten geri durduğu bir sırada Muaviye’nin zorbalıklarına, saptırmalarına, dosdoğru dinin kaynağını bulandırmaya yönelik fikir empozelerine ve zehirli oklarına karşı sarsılmaz bir kaya gibi durdu. Hiçbir tehditten korkmadı. Ümmeti ıslahetme, dedesi yüce Peygamber’in (s.a.a) dinini yeniden diriltme ve zulüm ve fesadın karşısına dikilmenin dramatik akıbetinin belirtileri ufukta görüldüğü hâlde korkuya kapılmayıp harekete geçti. Harekete geçerken Allah’ın emrine teslim olmuştu, O’nun hoşnutluğunu elde etmek için çaba sarf ediyordu. Bakın, kendisine: “Canına mukayyet olmakta Allah’ı hatırlatıyorum sana. Tanıklık ederim ki, eğer savaşırsan, öldürülürsün ve eğer seninle savaşılırsa, helâk olursun.” diyen Hürr b. Yezid er-Riyahî’ye ne cevap veriyor: Beni ölümle mi korkutuyorsun?! Beni öldürmeyi göze alabilecek duruma da mı geleceksiniz? Sana ne söyleyeceğimi bilemiyorum?! Ama Evs’li şairin amcasının oğluna söylediklerini söylüyorum: Gideceğim; yiğit için ölüm bir utanç değildir; Hayır bir niyetle ve Müslüman olarak cihat ederse, Salih adamlarla bir olursa, Helâk ehline muhalefet eder, suçlulardan ayrılırsa. Yaşarsam pişman olmam, ölürsem acı duymam Ama senin için utanç olarak zelil ve alçak gibi yaşamak yeter. [44] Hz. Hüseyin (a.s), dört bir yandan kuşatıldığı günde insanı dehşete düşüren, akıllara durgunluk veren bir direniş örneği sergiledi. Bitmez tükenmez musibetler karşısında yenilmedi, tek başına kaldığı zaman bile hezimeti yaşamadı. Ulu ve heybetli bir dağ gibiydi ki, heybetinden ve saldığı korkudan düşmanlar ona yanaşamıyordu. Hem de sayısız yaralar aldığı hâlde. Düşmanları bile buna tanıklık etmişlerdir. Örneğin Humeyd b. Müslim şöyle der: Bugüne kadar,vücudunun çeşitli yerlerinden yaralandığı, çocuğu, ailesi ve arkadaşları gözünün önünde öldürüldüğü hâlde, onun gibi cesaretini kaybetmeyen, en ufak bir korku belirtisi göstermeyen birini daha görmedim. Piyade birlikleri toplu olarak ona saldırdıkları zaman, o da kılıcıyla onlara hamle ediyor, keçi sürüsünün saldıran kurdun karşısında ikiye yarılması gibi, sağından solundan onları ikiye yarıyordu. [45] 5- Onuru, Boyun Eğmezliği Müslüman inkılâpçının siması, en parlak ve en mükemmel şekliyle Hz. Hüseyin’in (a.s) haksızlığa boyun eğmeyi ve zulme sessiz kalmayı reddeden tavrında tecelli etmiştir. Bu tavrıyla o, gelecek nesillere akide uğruna ve inanç yolunda teslimiyetçiliği reddeden fedakârlık çığırını açtı. O, ruhunu risaletten alan o görkemli tavrı sergilerken ümmeti silkeledi, alçaklık ve zillet içinde ölmemesi için yüreklendirdi. Esir eskisi Muaviye’nin oğlu esir eskisi Yezid’e biat etmeye yanaşmayıp: “Benim gibisi onun gibisine biat etmez.” demesiyle müminleri içinde bulundukları zilletten kurtaracak onur yolunu gösterdi. Kardeşi Muhammed b. Hanefiye’ye söylediği şu sözler, onun bu muhteşem boyun eğmezliğinin kelimelere dökülmüş bir örneğidir: Ey kardeşim! Allah’a andolsun ki, yeryüzünde sığınılacak bir tek sığınak, barındıracak bir tek barınak kalmasa bile, yine de Muaviye oğlu Yezid’e biat etmem. [46] Gerçi şeytan, insanların vicdanları üzerinde sağlam bir egemenlik kurmuş, vicdanları öldürerek alçaklığarazı etmişti; fakat Hz. Hüseyin (a.s), Emevî riddetinin ordularından oluşan şer ve zulüm güruhlarına karşı durarak şöyle haykırmıştı: Allah’a yemin ederim ki, zelil bir şekilde elimi size vermem, köleler gibi sizin hâkimiyetinizi onaylamam. Beni itham etmenize karşı Rabbime ve Rabbinize sığındım. [47] İmam Ebu Abdullah Hüseyin’in (a.s) sözleri, ilke, değer ve misyon sahibi insanların en üstün tavırlarının ifadesiydi. Aynı zamanda izzetinefsini ve özgüvenini de yansıtıyordu. Şu sözlerine kulak verin: Bakın hele! Şu soysuz oğlu soysuza! Kılıcı sıyırmak ya da zilletle boyun eğmekten birini seçmemi istiyor! Zillet bizden ne kadar uzak! Allah bunu istemez, Resulü ve müminler de. Temiz ve pak kucaklar, hamiyet sahibi onurlu kimseler, izzet sahibi nefisler de, onurlular gibi vuruşmaktansa, alçaklara boyun eğmeyi tercih etmeyi içlerine sindiremezler. [48] Böylece Hz. Hüseyin, onurlu bir tavrın nasıl takınılacağını, alçaklığa boyun eğmezliğin nasıl olacağını, misyon uğruna nasıl fedakârlık edileceğini bütün beşeriyete öğretti. 6- Hakkı Ortaya Koymada Gösterdiği Açıklık ve Cesaret Hz. Hüseyin’in (a.s) kıyamı ve devrimi, İslâm tarihinde patlayan bir volkan ve etrafı darmadağın eden bir deprem gibi, hakka yardım etmekten kaçınan mücadele kaçkınlarının vicdanlarını gaflet uykusundan uyandırdı. Bu kıyam, verdiği mesajıyla İslâm’ın inanç sistemine ve misyonuna samimîyetle bağlı olan bütün ihlâslı devrimcileri bütünleşmeye, Allah ve Resulü’nün (s.a.a) irade ettiği gibi salih bir toplumkurmak için mücadele etmeye çağırdı. Hz. Hüseyin (a.s), sarahat ve açıklık esasına dayanan bir hareket metodunu izledi. Ümmete bozuklukları ve sapmaları açıklayıp dosdoğru yolu gösterdi. Tam bir cesaretle, tağutun önüne dikilerek onu sapıklık ve fesada devam etmekten sakındırdı. Muaviye’ye yazdığı mektuplarda bu hususu hiçbir kapalılığa yer bırakmayacak şekilde bütün çıplaklığıyla anlatıyor, onu uyarıyor, sakındırıyor, zulme devam etmekten vazgeçmesini istiyor ve ümmete, onun sapıklığının ve bozgunculuğunun boyutlarını gösteriyordu. [49] Net ve kararlı bir şekilde Muaviye oğlu Yezid’e biat etmeyi reddetti ve Yezid’in valisi Velid b. Utbe’ye şöyle dedi: Bizler, nübüvvet Ehl-i Beyti’yiz; risalet madeniyiz; meleklerin inip çıktığı haneyiz; rahmetin mahalliyiz. Allah, bizimle açmış ve bizimle bitirmiştir. Yezid ise, yoldan çıkmış bir günahkârdır. Şarap içen, Allah’ın haram ettiği canı haksız yere öldüren biridir. Yoldan çıkmışlığını ve günahkârlığını gizleme gereğini dahi duymayan bir rezildir. Benim gibisi, onun gibisine biat etmez! [50] Ashabına ve kendisine yardım edeceğini bildiren kimselere karşı son derece açık sözlüydü. Örneğin Kûfe’ye doğru yol alırken Müslim b. Akil’in şehit edildiği ve insanların onu yalnız bıraktığı haberini alınca, dünyevî beklentiler peşine takılanlara şöyle dedi: Taraftarlarımız bizi yalnız bıraktı. Sizden geri dönmek isteyen varsa, hiçbir sıkıntı ve mahcubiyet hissetmeden dönebilir. Onun bana verilmiş bir sözüolmadığını kabul ediyorum. [51] Dünyevî beklentileri olanlar ve inanç noktasında zafiyet içinde olanlar ondan ayrıldılar. Ailesinden ve ashabından hayırlı kimselerden oluşan seçkin bir grup kaldı yanında. Kendisine yardım edenlerin sayısı iyice azaldığı hâlde, asla hileye başvurmadı, uzlaşma arayışlarına girmedi. Savaş başlamadan önce, kendisine tâbi olan bir avuç samimî gruba, kendisinden ayrılıp gitmeleri için izin verdiğini belirterek şunları söyledi: Sizden daha doğru, daha adil ashap ve daha erdemli bir aile bilmiyorum. Bana verdiğiniz bu destekten dolayı Allah sizi hayırla ödüllendirsin! Gece karanlığı çökmek üzeredir. Kalkın ve gece karanlığını fırsat bilin. Herkes bir arkadaşının veya benim kardeşlerimden birinin elini tutsun. Gecenin karanlığında dağılın. Beni onlarla baş başa bırakın. Çünkü onlar benden başkasının peşinde değildirler. Eğer beni bulup öldürürlerse, sizin peşinize düşmeyeceklerdir. [52] Doğrusu, Hz. Hüseyin’in (a.s) kıyamını bütün ayrıntılarıyla inceleyen bir kimse, bu kutlu kıyamın her adımında söylenen her sözde ve sergilenen her davranışta doğruluk, sarahat ve cesaret görecektir. 7- İbadeti ve Takvası Ebu Abdullah Hüseyin (a.s), hayatının her anında ve her duruşunda Rabbiyle bağını sürdürüyordu. Bu bağı, Allah’a sunduğu ibadette somutlaşıyordu. Yüce Yaratıcı ile bağını her fırsatta güçlendiriyordu. Allah’a ibadet uğruna fedakârlığının dozunu her gün biraz daha artırıyordu. Allah’ın zatında yok olmuştu, O’nun rızası uğruna nefsini unutmuştu.İbadeti, yüce Allah’a olan hakikî marifetinin bir semeresiydi. Arefe günü yaptığı duaya göz atılacak olursa, bu marifetin derinliği ve yüce Allah ile alâkasının ne kadar güçlü olduğu açıkça görülecektir. Bu muhteşem duadan bir pasajı aşağıya alıyoruz: Varlığını sana borçlu olan bir şey, senin varlığının kanıtı olarak kullanılabilir mi? Senden başkası için, senin olmayan bir zuhur var mı ki, o senin zuhur etmeni sağlasın? Sen ne zaman kayboldun ki, seni gösterecek bir delile ihtiyaç duyulsun? Ne zaman uzak oldun ki, izlerden hareketle sana ulaşılmaya çalışılsın? Senin kendisini gözetlediğini görmeyen göz kör olmuştur. Senin kendisi için sevginden bir pay ayırmadığın kulun alışverişi hüsrana uğramıştır… İlâhî! İşte zelilliğim, senin önünde ortadadır. İşte durumum, sana gizli değildir. Senden sana kavuşmayı istiyorum. Seninle, seni kanıtlıyorum. O hâlde, nurunla beni kendine ilet. Samimî kullukla önünde durmamı sağla… Dostlarının kalplerini sen marifet nurlarıyla aydınlattın da seni tanıdılar, birliğini ikrar ettiler. Sevenlerin kalplerinden yabancıları sen söküp attın da, senden başkasını sevmez, senden başkasına sığınmaz oldular. Âlemler onları dehşete düşürürken, sen onların munisi oldun… Seni yitiren ne bulmuş ki? Seni bulan, ne yitirmiş ki? Seni bırakıp başkasına sarılan, kaybetmiştir. Senden yüz çevirip yoldan çıkan, büyük bir hüsrana uğramıştır. Ey sevdiklerine, yakınlığının halâvetini tattırıp da bunun zevkinden kendini yitirmelerini sağlayan! Ey dostlarına, heybetinin giysilerini giydirip de onları huzurunda bağışlanmadilemeye sevk eden!... [53] Allah’a karşı duyduğu korku, O’nun murakabesini hissedişinin şiddeti yüzüne vurmuştu. Öyle ki biri ona: “Rabbinden ne çok korkuyorsun?” dediğinde o, şu cevabı vermişti: Dünyada Allah’tan korkanlardan başkası, kıyamet günü azaptan emin olamaz. [54] İbadetinden Örnekler Peygamber (s.a.a) evinin ehli (Ehl-i Beyt) için ibadet, varlık ve hayatın kendisidir. Yüce Allah’a yakarmaktan lezzet alırlardı. Allah’a kullukları gecegündüz, gizli-açık kesintisizdi. Bu temiz evin direklerinden biri olan Hz. Hüseyin (a.s), kesin inanca sahip bir arif ve her anını ibadetle geçiren bir âlim olarak Allah’ın huzurunda ibadete dururdu. Abdest aldığı zaman rengi değişir, vücudunun eklemleri titrerdi. Bunun sebebi sorulduğunda şöyle demişti: Ulu Allah’ın huzurunda duran birinin renginin sararması ve vücudunun eklemlerinin titremesi haktır. [55] En zor zamanlarda, en ağır koşullar altında dahi namazı eda etmeye büyük özen gösterirdi. Muharremin onuncu gününde (Aşura gününde) çatışmanın doruğa çıktığı, savaşın en kızgın anında öğle namazına durdu. O sırada sapıklık ordusu etrafını sarmış, her taraftan ok atıyorlardı. (Hac aylarında) Allah’a karşı zelilliğinin ifadesi olarak yola çıkar, O’nun mübarek evine koşardı. Büyük bir huşu ve tevazu içinde hac ibadetlerini yerine getirirdi. Yürüyerek yirmi beş kere hacca gitmişti. [56] Şia muhaddislerinin çeşitli tabakaları arasında, Hz.Hüseyin’in (a.s) hac mevsiminde, Arafat’ta, dağın sol eteğinde, insanlar etrafını sarmış hâlde, huşu ve tevazu içinde ettiği dua ve Rabbine uzun uzun yakarışı meşhurdur. Çokça iyilik eder, sadaka verirdi. Rivayet edilir ki, ona miras olarak bir arazi ve bazı eşyalar kalır. O, teslim almadan önce bunların tümünü sadaka olarak dağıtır. Gece karanlığında yanına yiyecek alır, Medineli yoksullara dağıtırdı. Tek gayesi, Allah’ın ecrine ve yakınlığına nail olmaktı. [57] [1] Hz. Hüseyin’in devriminde yeterli oranda bulunan ve bir devrim hareketinin başarısı için gerekli olan beş zorunlu şart için bk. “Sev-ratu’l-Hüseyn en-Nazariye el-Mavkif en-Netaic”, Seyyid Muham-med Bâkır el-Hakîm, birinci baskı, Müessesetu’l-İmami’l-Hüseyn (a.s), s.62–92. Ayrıca bk. Mecelletu’l-Fikri’l-İslâmî, sayı:17, Şehid Seyyid Muham-med Bâkır es-Sadr’ın “et-Tahtitu’l-Hüseynî Li Tağyir-i Ahlâkiyeti’l-He-zime” başlığı altında Hüsyenî devrim üzerine kaleme aldığı ma-kale. [2] Âl-i İmrân, 61 [3] Nuru’l-Ebsar, s.100. Ayrıca bk. Celaleyn, Ruhu’l-Beyan, Keşşaf, Beydavî ve Râzî tefsirleri; Tirmizî, 2/166; Sünen-i Beyhakî, 7–63; Sahih-i Müslim, Kitab-uFedaili’s-Sahabe; Ahmed, 1/85; Mesabîhu’s-Sünne, 2/ 201 [4] bk. Ahzâb, 33 [5] bk. et-Tefsiru’l-Kebir, Fahru’r-Râzî; Tefsiru’n-Nisaburî; Müslim, 2/33; Hasaisu’n-Neseî, s.4; Ahmed, 4/107; Beyhakî, 2/150; Müşkilu’l-A-sar, 1/334; Müstedreku’l-Hâkim, 2/416; Üsdü’l-Gabe, 5/521 [6] Yüce Allah Şûrâ Suresi’nde Peygamberimize (s.a.a) hitaben şöyle buyuruyor: “De ki: Buna karşılık sizden, akrabaları sevmenizden baş-ka bir ücret istemiyorum.” (Şûra, 33) Sebe’ Suresi’nde ise şöyle buyurmaktadır: “Ben sizden bir ücret istemişsem, o sizin içindir.” (Sebe’, 47) [7] bk. et-Tefsiru’l-Kebir, Tefsiru’t-Taberî, ed-Dürrü’l-Mensur (Me-veddet Ayeti’nin tefsiri.) [8] İnsân, 9–12 [9] İnsân, 5–7 [10] Buharî, 2/188; Tirmizî, s.539name=\"_ftn11\" title=\"\"> [11] Uyun-u Ahbari’r-Rıza, 2/62 [12] İbn Mâce, 1/56; Tirmizî, s.539 [13] el-Menakib, İbn Şehraşub, 3/163; Müsned-i Ahmed’den, Tirmi-zî, İbn Mâce ve diğerlerinden naklen. [14] Tirmizî, s.541; el-Müstedrek, Hâkim, 3/109 [15] Hilyetu’l-Evliya, 4/306 [16] Müstedrek, Hâkim, 3/149 [17] Hasaisu’n-Neseî, s.26 [18] el-İsabe, 1/333. Müellif hadisin rivayet zincirinin sahih olduğunu söylüyor. [19] el-Hisal, s.136 [20] Biharu’l-Envar, 10/82 [21] Tarih-u İbn Asakir, 4/322name=\"_ftn22\" title=\"\"> [22] Tarih-u İbn Asakir, 4/322 [23] Hayatu’l-İmami’l-Hüseyn, el-Kureşî, 2/500 [24] A’ynu’ş-Şia, 1/563 [25] Usdu’l-Gabe, 2/21 [26] el-Hasan ve’l-Hüseyn Sibta Resulullah, s.198 [27] el-Hasan b. Ali, Kamil Süleyman, s.173 [28] el-Bidaye ve’n-Nihaye, 8/167 [29] Tarih-u İbn Asakir, 4/314 [30] Biharu’l-Envar, 10/140 [31] Tarih-u İbn Asakir, 4/322 [32] Biharu’l-Envar, 10/83 [33] A’yanu’ş-Şia, 1/583id=\"ftn34\"> [34] el-Bidaye ve’n-Nihaye, 8/147 [35] age. 18/168 [36] A’yanu’ş-Şia, 1/590 [37] A’yanu’ş-Şia, c.4, 1. Bölüm, s.118 [38] el-İsabe, 1/335 [39] İhkaku’l-Hak, 11/431 [40] Âl-i İmrân, 134 [41] Aynı ayetin devamı [42] Keşfu’l-Gumme, 2/31; el-Fusulu’l-Muhimme, İbn Sabbağ, s.168 (küçük bazı değişikliklerle beraber)… A’yanu’ş-Şia, 4/53 [43] Hayatu’l-İmami’l-Hüseyn, 1/128, Uyunu’l-Ahbar’dan naklen. [44] Tarih-u’t-Taberî, 4/254; el-KâmilFi’t-Tarih, 3/270 [45] A’lâmu’l-Vera, 1/67; Tarihu’t-Taberî, 5/540 [46] el-Futuh, İbn A’sem, 5/23; Maktalu’l-Hüseyn, Harezmî, 1/188; Biharu’l-Envar, 44/329 [47] Maktalu’l-Hüseyn, el-Mukarrem, s.280; Tarihu’t-Taberî, 4/330; İ’lamu’l-Vera, 1/459; A’yanu’ş-Şia, 1/206 [48] A’yanu’ş-Şia, 1/603; el-İhticac, 2/24; Maktalu’l-Hüseyn, Harezmî, 2/6 [49] el-İmame ve’s-Siyase, 1/189, 195 [50] el-Futuh, 5/14; Maktelu’l-Hüseyn, Harezmî, 1/184; Biharu’l-En-var, 44/325 [51] el-İrşad, 2/75; Tarihu’t-Taberî, 3/303; el-Bidaye ve’n-Nihaye, 8/ 182; Biharu’l-Envar; 44/374 [52] el-Futuh, 5/105; Tarihu’t-Taberî, 3/315; A’yanu’ş-Şia, 1/600title=\"\"> [53] el-Muntahabu’l-Hasani Li’l-Ed’iye ve’z-Ziyarat, s.924–925 [54] Biharu’l-Envar, 44/190 [55] Camiu’l-Ahyar, s.76. Yine bk. İhkaku’l-Hak, 11/422 [56] Yenabiu’l-Mevedde, s.41; Maktelu’l-Hüseyn, Harezmî, 2/17 [57] Hayatu’l-İmami’l-Hüseyn (a.s), 1/135\";s:9:\"published\";N;s:5:\"state\";i:1;s:6:\"access\";s:1:\"1\";s:8:\"language\";s:1:\"*\";s:18:\"publish_start_date\";s:19:\"2016-09-20 19:53:00\";s:16:\"publish_end_date\";s:19:\"0000-00-00 00:00:00\";s:10:\"start_date\";s:19:\"2015-09-20 19:53:00\";s:8:\"end_date\";s:19:\"0000-00-00 00:00:00\";s:10:\"list_price\";N;s:10:\"sale_price\";N;s:7:\"type_id\";i:1;}'),(16,'index.php?option=com_k2&view=item&id=828','index.php?option=com_k2&view=item&id=828:ehl-i-beyt-imamları-ve-imam-hüseyin-e-a-s-ağlamak','Ehl-İ Beyt İmamları Ve İmam Hüseyin\'e (A.S) Ağlamak','Ehl-i Beyt muhipleri tarafından Ehl-i Beyt adına düzenlenen anma merasimlerin Ehl-i Beyt İmamları’nın, özellikle Hz. Hüseyin\'in (a.s) anısını ihya etmek amacıyla düzenlendiğinde şüphe yoktur. Bu anma törenleri öyle köksüz bir hissî davranışın ifadesi de d','2019-11-03 13:38:08','af7ba5e4df3fdd9fc571fd09c1651a83',1,1,1,'*','2012-08-28 16:46:00','0000-00-00 00:00:00','2012-08-28 16:47:00','0000-00-00 00:00:00',0,0,1,'O:19:\"FinderIndexerResult\":18:{s:11:\"\0*\0elements\";a:25:{s:2:\"id\";s:3:\"828\";s:5:\"alias\";s:52:\"ehl-i-beyt-imamları-ve-imam-hüseyin-e-a-s-ağlamak\";s:7:\"summary\";s:26701:\"<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Ehl-i Beyt muhipleri tarafından Ehl-i Beyt adına d&uuml;zenlenen anma merasimlerin Ehl-i Beyt İmamları&rsquo;nın, &ouml;zellikle Hz. H&uuml;seyin&#39;in (a.s) anısını ihya etmek amacıyla d&uuml;zenlendiğinde ş&uuml;phe yoktur. Bu anma t&ouml;renleri &ouml;yle k&ouml;ks&uuml;z bir hiss&icirc; davranışın ifadesi de değildir. Aksine &Uuml;meyye Oğulları, selefleri ve h&acirc;leflerinin sundukları saptırılmış İsl&acirc;m anlayışı karşısında Resulullah&#39;ın (s.a.a) getirdiği hakik&icirc; İsl&acirc;m&#39;ın savunulması yolundaki il&acirc;h&icirc; haykırış ve kıyamın unutulmamasıdır.</p>\r\n\r\n<p>\r\n	Hz. H&uuml;seyin&#39;in kıyamı, taşıdığı ender &ouml;zellikleriyle asırlar boyunca eskimeyen bir il&acirc;h&icirc; mesajdan ve keskin h&uuml;ccetten ibarettir. Bu y&uuml;zden bu kıyamı anmak, &uuml;mmetin uyanması ve uyanık olanların ise z&acirc;lim h&acirc;lifelerin İsl&acirc;m&rsquo;ı saptırma yolundaki &ccedil;aba ve desiselerine karşı koyması ve m&uuml;cadele vermesi i&ccedil;in bir itici g&uuml;&ccedil; olmuştur. İşte bunun i&ccedil;indir ki, Ehl-i Beyt İmamları, ashaplarını Hz. H&uuml;seyin&#39;in yasını anmaya emretmiş; kendileri de buna &ouml;zel bir itina g&ouml;stermişlerdir.</p>\r\n\r\n<p>\r\n	İsl&acirc;m&rsquo;ı Ehl-i Beyt&rsquo;ten &ouml;ğrenmeyenler, Hz. H&uuml;seyin&rsquo;e (a.s) yas merasimi d&uuml;zenlemeyi bir bid&rsquo;at sayabilir; hatta Ben-i &Uuml;meyye&rsquo;ye uyarak, Hz. H&uuml;seyin&rsquo;in (a.s) şah&acirc;det g&uuml;n&uuml;n&uuml; bayram bile yapabilir; b&ouml;ylece Hz. Resulullah&#39;ı (s.a.a) rencide edip, F&acirc;tımat-&uuml;z Zehra&rsquo;nın kalbini yaralayabilirler. Ama Peygamber-i Ekrem&rsquo;in vasiyetine uyarak Kur&rsquo;an ve Ehl-i Beyt&#39;e sarılanlar, aşağıda nakledeceğimiz sahih hadisler gereğince, her yıl Hz. H&uuml;seyin&#39;in şah&acirc;det yıl d&ouml;n&uuml;m&uuml;nde yas merasimleri tertipleyip o imama ağlar; ve onun d&uuml;şmanlarına l&acirc;net ederler. B&ouml;ylece amel, fikir ve hiss&icirc;yatlarıyla Peygamber-i Ekrem ve Ehl-i Beyti&rsquo;ne bağlı olduklarını bildirir ve bunların d&uuml;şmanlarından beraat ederler. Allah-u Te&acirc;la buyurmuştur ki:</p>\r\n\r\n<p>\r\n	&quot;Allah, bir adamın g&ouml;ğs&uuml;nde iki kalp yaratmış değildir...&quot; (Ahzab/4) Bu ayetten anlaşılıyor ki, Ehl-i Beyt&#39;in d&uuml;şmanlarına kalbinde bir zerrecik muhabbeti olan şahsın, Ehl-i Beyt&#39;i sevmeyi iddia etmesi, Kur&#39;an&#39;ın kabul etmediği boş bir iddiadan ibarettir.</p>\r\n\r\n<p>\r\n	Biz bu makalede Hz. H&uuml;seyin&rsquo;in (a.s)&nbsp; uğradığı musibete ağlamanın sevabı ve onun k&acirc;tillerine l&acirc;net etmenin sevabı hakkındaki Ehl-i Beyt İmamları&rsquo;ndan nakledilen hadisleri aktaracağız:</p>\r\n\r\n<h2>\r\n	1. Hadis:</h2>\r\n\r\n<p>\r\n	B&uuml;y&uuml;k Ehl-i Beyt alimlerinden merhum Şeyh Abbas Kumm&icirc; &ldquo;Nefes-ul Mehmum&rdquo; adlı eserinde kendi senediyle k&acirc;mil muhaddis, İmam-ı Zaman Hz. Mehdinin duasıyla d&uuml;nyaya gelmiş olan, b&uuml;y&uuml;k Ehl-i Beyt alimi Saduk lakabıyla tanınan Ebi Cafer Muhammed İbn-i Ali İbn-i Babeveyh el Kumm&icirc;&#39;den, o da Maceleveyh diye tanınan y&uuml;ce şeyh muhammed İbn-i Ali İbn-i Ebu Kasım&rsquo;dan, o da muhaddislerin &uuml;statlarının &uuml;stadı Ebu Hasan Ali İbn-i İbrahim Kumm&icirc;&#39;den, o da g&uuml;venilir ve &acirc;dil olduğu ispatlanmaya bile ihtiya&ccedil; olmayan değerli ve eski şeyhimiz Ali İbn-i İbrahim&#39;in babası olan İbrahim İbn-i H&acirc;şim&rsquo;den, o da Reyyan İbn-i Şebib&#39;den rivayet etmiştir ki o ş&ouml;yle dedi:</p>\r\n\r\n<p>\r\n	&quot;Muharrem ayının ilk g&uuml;n&uuml;nde Hz. Eb-ul Hasan Rıza&rsquo;nın (a.s) yanına vardım; o bana: &quot;Ey İbn-i Şebib, oru&ccedil;lu musun? dedi. &quot;Hayır&quot; dedim. İmam Rıza: &ldquo;Bu g&uuml;n Hz. Zekerya&rsquo;nın &quot;Ey Rabb&rsquo;im, kendi indinden bana p&acirc;k (temiz) bir soy ver; Sen dua&#39;yı işitensin&quot; diyerek Rabb&rsquo;ine (A.C) dua ettiği g&uuml;nd&uuml;r. Allah onun duasını kabul buyurdu ve meleklere emretti ki, Zekerya mihrapta durup namaz kılarken ş&ouml;yle nida ettiler: &quot;Allah seni Yahya ile m&uuml;jdeliyor.&quot;</p>\r\n\r\n<p>\r\n	&ldquo;Kim bug&uuml;n oru&ccedil; tutar sonra Allah&rsquo;a (A.C) dua ederse, Allah onun du&acirc;sını kabul eder; nasıl ki Zekerya&#39;nın duasını kabul buyurdu.&rdquo; Sonra ş&ouml;yle dedi:</p>\r\n\r\n<p>\r\n	&ldquo;Ey Şebib oğlu! C&acirc;hiliyet d&ouml;nemindeki Araplar bile Muharrem ayının h&uuml;rmetini riayet ederek bu ayda savaş ve zulm&uuml; yasak bilirlerdi. Oysa, bu &uuml;mmet ne bu ayın saygısını ve ne de kendi Peygamberlerinin h&uuml;rmetini g&ouml;zettiler. Bu ayda Peygamberin soyunu &ouml;ld&uuml;rd&uuml;ler ve bu ailenin hanımlarını esir aldılar; varlıklarını yağmaladılar; Allah bu g&uuml;nahlarını affetmesin!.&rdquo;</p>\r\n\r\n<p>\r\n	&ldquo;Ey Şebib oğlu, bir şeye ağlayacak olursan Ali İbn-i Ebu T&acirc;lip oğlu H&uuml;seyin&#39;e (a.s) ağla! Onun başını bir ko&ccedil;u keser gibi kestiler; ve bunun yanı sıra ailesinden d&uuml;nyada benzerleri olmayan 18 yiğidi &ouml;ld&uuml;rd&uuml;ler. Yedi kat g&ouml;k ve yedi kat yer Onun &ouml;l&uuml;m&uuml;ne ağladı; d&ouml;rt bin melek g&ouml;kten ona yardım etmek i&ccedil;in indiler; ama (ilah&icirc; takdir gereği) Hz. H&uuml;seyin&#39;in şehit olduğunu g&ouml;rd&uuml;ler, bu melekler Hz. Mehdi (a.f) kıyam edinceye kadar mahzun ve &uuml;zg&uuml;n bir h&acirc;lde Hz. H&uuml;seyin&#39;in kabri etrafında bulunacaklar; bunlar Hz. Mehdi (a.f) kıyam edince onun y&acirc;ranı arasında yer alırlar. Bunların sloganları &quot;Ya lı sara til H&uuml;seyin&quot; (H&uuml;sey&#39;nin kanının davacıları) olacaktır.&rdquo;</p>\r\n\r\n<p>\r\n	&ldquo;Ey Şebib oğlu, babam kendi babasından o da b&uuml;y&uuml;k babasından (Zeyn-ul &Acirc;bidin &quot;a.s&quot;) rivayet etmiştir ki: Hz. H&uuml;seyin şehit d&uuml;şt&uuml;ğ&uuml;nde g&ouml;kten kan ve kırmızı toprak yağdı.&rdquo;</p>\r\n\r\n<p>\r\n	&ldquo;Ey Şebib oğlu, eğer H&uuml;seyin&rsquo;e (a.s) g&ouml;z&uuml;n&uuml;n yaşı yanaklarına sarkacak şekilde ağlarsan, Allah senin b&uuml;y&uuml;k olsun k&uuml;&ccedil;&uuml;k olsun az olsun &ccedil;ok olsun b&uuml;t&uuml;n g&uuml;nahlarını bağışlar.&rdquo;</p>\r\n\r\n<p>\r\n	&ldquo;Ey Şebib oğlu, eğer Allah&#39;ın huzuruna hi&ccedil; bir g&uuml;nahın olmadan &ccedil;ıkmak istiyorsan, Hz. H&uuml;seyin (a.s)&#39;ı ziyaret eyle.&rdquo;</p>\r\n\r\n<p>\r\n	&ldquo;Ey Şebib oğlu, Peygamber (s.a.a) ile Cennette bina edilmiş olan odalarda yerleşmek istiyorsan H&uuml;seyin&rsquo;in (a.s) k&acirc;tillerine l&acirc;net oku!&rdquo;</p>\r\n\r\n<p>\r\n	&ldquo;Ey Şebib oğlu, H&uuml;seyin (a.s) ile birlikte şehit d&uuml;şenlerin sevabı kadar sevap elde etmek istiyorsan, ne zaman H&uuml;seyin (a.s)&#39;ı hatırlasan &quot;keşke onlarla birlikte olaydım da y&uuml;ce makama erişseydim.&quot; de.&rdquo;</p>\r\n\r\n<p>\r\n	&ldquo;Ey Şebib oğlu, Cennetin y&uuml;ce derecelerinde bizimle birlikte olmak istiyorsan, &uuml;z&uuml;nt&uuml; ve sevincimize sen de ortak ol, bizim vel&acirc;yetimize sarıl (bizi kendine veli ve imam bil). Zira bir adam eğer bir taşa bile bağlı olsa, Allah onu kıyamet g&uuml;n&uuml; o taşla birlikte mahşere getirtir.&rdquo;</p>\r\n\r\n<h2>\r\n	2. Hadis:</h2>\r\n\r\n<p>\r\n	&Ouml;nceki hadiste a&ccedil;ıkladığımız senetle (r&acirc;v&icirc;ler silsilesiyle) değerli şeyh Nu&#39;man oğlu Muhammed oğlu Muhammed Mufid&#39;den, o da K&acirc;mil şeyh Eb-ul Kasım K&ucirc;leveyh oğlu Muhammed oğlu Cafer Eb-ul Kasım el Kummi&#39;den, o da İbn-i Velid&#39;den, o da Saffar&#39;den, o da İbn-i Eb-ul Hattab&#39;dan, o da İsm&acirc;il oğlu muhammed&#39;den, o da Akabe oğlu Said&#39;den, o da Ebu Harun Mekfuf&#39;dan rivayet ediyor ki, ş&ouml;yle dedi: &quot;Ben İmam Cafer S&acirc;dık&rsquo;ın (a.s) yanına vardım; İmam S&acirc;dık (a.s): &ldquo;Hz. H&uuml;seyin&#39;in yasında şiir oku!&rdquo; dedi. Ben de okudum; ama O: &ldquo;B&ouml;yle değil, kendinize nasıl okuyorsanız &ouml;yle oku! Hz. H&uuml;seyin&rsquo;in (a.s) kabrinin yanında nasıl okuyorsanız &ouml;yle!&rdquo; dedi. Ben şu şiirleri okudum:</p>\r\n\r\n<p>\r\n	H&uuml;seyin&#39;in kabrine uğrasan p&acirc;k v&uuml;cuduna ş&ouml;yle seslen... İmam S&acirc;dık ağlamaya başladı; o ağlamaya başlayınca ben durdum; &quot;devam et&quot; dedi. Ben okumayı s&uuml;rd&uuml;rd&uuml;m; O bana: &ldquo;Daha fazla oku&rdquo; dedi; ve ben şiir okumaya devam ettim.</p>\r\n\r\n<p>\r\n	İmam S&acirc;dık yine ağladı; ve hanımlar da y&uuml;ksek sesle ağlamaya başladılar; ağlama sesleri kesilince, İmam S&acirc;dık (a.s): &ldquo;Ey Ebu Harun, kim Hz. H&uuml;seyin (a.s) hakkında bir şiir okur ve on kişiyi ağlatırsa, onun m&uuml;k&acirc;fatı Cennettir.&rdquo; buyurdu. Sonra bir kişiye varıncaya kadar sayıyı azalttı; ve: &ldquo;Kim H&uuml;seyin (a.s) hakkında şiir okuyup bir kişiyi ağlatırsa, onun m&uuml;k&acirc;fatı Cennettir&quot; dedi. Sonun da ise: &quot;Kim H&uuml;seyin&rsquo;i (a.s) hatırlayıp ağlarsa, onun m&uuml;k&acirc;fatı Cennettir&quot; dedi.</p>\r\n\r\n<p>\r\n	Yukarıda ge&ccedil;en birinci şiir İbn-i N&ucirc;man&#39;ın a&ccedil;ıkladığı &uuml;zere (1) Seyyid Himyeri&#39;ye aittir.</p>\r\n\r\n<h2>\r\n	3. Hadis:</h2>\r\n\r\n<p>\r\n	Birinci hadiste a&ccedil;ıkladığımız r&acirc;viler silsilesiyle Şeyh Saduk&#39;tan, o da İbn-i Abbas&#39;tan rivayet etmiştir ki: Ali (a.s) Resulullah&rsquo;a (s.a.a) :</p>\r\n\r\n<p>\r\n	&ldquo;Ya Resulullah, Sen &Acirc;kil&#39;i seviyor musun?&rdquo; dedi. Hazret: &ldquo;Evet, ben onu iki y&ouml;nden seviyorum; biri, kendisi i&ccedil;in, bir de Ebu T&acirc;lib&#39;in onu sevdiği i&ccedil;in. Onun oğlu senin oğlunun muhabbeti &uuml;zere şehit olacaktır. M&uuml;minlerin g&ouml;zleri onun i&ccedil;in yaşaracak ve mukarreb melekler ona salat g&ouml;nderecektir.&rdquo; buyurdu. Sonra Resulullah (s.a.a) g&ouml;zlerinin yaşı sinesine akacak şekilde ağlamaya başladı. Sonra da: &quot;Yakınlarımın benden sonra uğrayacakları eziyet ve zul&uuml;mleri Allah&#39;a şik&acirc;yet ediyorum&quot; dedi.</p>\r\n\r\n<h2>\r\n	4. Hadis:</h2>\r\n\r\n<p>\r\n	Değerli Şeyh Eb-ul Kasım&#39;a ulaşan, &ouml;nceden a&ccedil;ıkladığımız senetle, o da Mesme Kurdin&#39;den rivayet etmiştir ki, o ş&ouml;yle dedi: İmam Cafer S&acirc;dık bana:</p>\r\n\r\n<p>\r\n	&quot;Ey Kurdin, sen Iraklısın, acaba H&uuml;seyin&rsquo;in kabrini ziyaret etmeğe gidiyor musun?&quot; dedi. &quot;Hayır&quot; dedim. &quot;Ben Basra&rsquo;da tanınmış bir şahısım; bizim bulunduğumuz yerde bu h&acirc;lifeye bağlı bulunanlar var. N&acirc;sıb&icirc; (Ehl-i Beyt d&uuml;şmanı) kabilelere mensup bir &ccedil;ok d&uuml;şmanımız vardır. Bunların S&uuml;leyman oğulları nezdinde beni ihbar etmesinden ve neticede onların baskısına du&ccedil;ar olmaktan endişe duyuyorum.&quot;</p>\r\n\r\n<p>\r\n	&ldquo;Acaba&rdquo; dedi &ldquo;Hz. H&uuml;seyin&#39;in başına gelen musibetleri hatırlamıyor musun?&rdquo;</p>\r\n\r\n<p>\r\n	&quot;Hatırlıyorum&quot; dedim.</p>\r\n\r\n<p>\r\n	&quot;O zaman &uuml;z&uuml;nt&uuml; duyup ağlıyor musun?&quot;</p>\r\n\r\n<p>\r\n	&quot;Evet vallahi&quot; dedim. &quot;Ağlıyorum; bu h&acirc;limden ailem bile haberdar oluyor; ağlamaktan yemek bile yiyemiyorum; ve bu durumum y&uuml;z&uuml;mden anlaşılıyor.&quot;</p>\r\n\r\n<p>\r\n	&quot;Allah senin g&ouml;z yaşlarını esirgesin&quot; dedi. &quot;Sen bizim sevin&ccedil; ve &uuml;z&uuml;nt&uuml;m&uuml;z&uuml; paylaşanlardansın. Sen &ouml;l&uuml;m zamanında, babamın, baş ucuna gelip &ouml;l&uuml;m meleğine senin hususunda tavsiyede bulunmasına, &ouml;l&uuml;m&uuml;nden &ouml;nce seni sevince boğacak m&uuml;jdeler vermesine şahit olacaksın. G&ouml;receksin ki, &ouml;l&uuml;m meleği sana karşı, şefkatli bir ananın &ccedil;ocuğuna olan şefkatinden daha merhametli davranacaktır.&quot;</p>\r\n\r\n<p>\r\n	Sonra İmam S&acirc;dık (a.s) ağladı; ve ben de onunla birlikte ağladım. Sonra ş&ouml;yle dedi:</p>\r\n\r\n<p>\r\n	&ldquo;Allah&#39;a hamd olsun ki, biz Ehl-i Beyt&#39;i merhametiyle, yaratıklarının &ccedil;oğundan &uuml;st&uuml;n kıldı; biz Ehl-i Beyt&#39;e merhametiyle &ouml;zel mevki verdi.</p>\r\n\r\n<p>\r\n	Ey Mesme, yer ve g&ouml;k, Emir-&uuml;l M&uuml;mininin şah&acirc;detinden bu yana bize ağlıyor. Bize ağlayan meleklerin sayısı ise daha fazladır... Bize ve başımıza gelenlere acıyarak ağlayan herkesin, hen&uuml;z g&ouml;z&uuml;nden yaş &ccedil;ıkmadan Allah ona acır. Yanaklarının &uuml;zerine akan g&ouml;zyaşı damlalarından biri cehenneme d&uuml;şecek olursa, cehennemin ateşini s&ouml;nd&uuml;r&uuml;r, &ouml;yle ki, artık sıcaklığı kalmaz. Bizim i&ccedil;in &uuml;z&uuml;len insan, &ouml;l&uuml;m zamanı, Cennetteki havuzda bize kavuşmuş kadar sevinir. Kevser Havuzu bizi sevenlerin gelmesiyle sevinir; ve ondan i&ccedil;en dostumuz, beklemediği tatları alır...&rdquo;</p>\r\n\r\n<h2>\r\n	5. Hadis:</h2>\r\n\r\n<p>\r\n	Mezkur senetli Şeyh Eb-ul Kasım Cafer İbn-i K&ucirc;leveyh-i Kummi (r.a)den, o da kendi senediyle Abdullah İbn-i Bukeyr&#39;den rivayet etmiştir ki: Abdullah İbn-i Bukeyr ş&ouml;yle dedi:</p>\r\n\r\n<p>\r\n	&quot;Ben İmam Cafer S&acirc;dık (a.s) ile birlikte hacca gittim...</p>\r\n\r\n<p>\r\n	İmam Cafer S&acirc;dık&rsquo;a ş&ouml;yle dedim:</p>\r\n\r\n<p>\r\n	&quot;Ey Resulullah&rsquo;ın torunu! Eğer Hz. H&uuml;seyin&#39;in kabri kazılacak olursa, o kabirde bir şey bulunur mu?&rdquo;</p>\r\n\r\n<p>\r\n	İmam Cafer S&acirc;dık: &quot;Ey İbn-i Bukeyr&rdquo; dedi. &ldquo;Ne de b&uuml;y&uuml;k bir sual eyledin. H&uuml;seyin İbn-i Ali (a.s) babası annesi kardeşi ile birlikte Resulullah&#39;ın bulunduğu Cennetteki yerde bulunuyorlar; ve onunla birlikte rızıklanıyor ve ağırlanıyorlar. H&uuml;seyin (a.s) arşın sağından asılıp ş&ouml;yle diyor:</p>\r\n\r\n<p>\r\n	&lsquo;Ey Rabb&rsquo;im, bana verdiğin vaadini ger&ccedil;ekleştir.&rsquo; O, kendi ziyaret&ccedil;ilerine bakıyor; onların isimlerini ve babalarının adlarını ve taşıdıkları azıklarını iyice biliyor; bir adamın kendi &ccedil;ocuğu hakkındaki bilgisinden daha fazla&nbsp; haberdardır o; o, kendisine ağlayana bakıp ona Allah&#39;dan bağış dilemekte ve babasından ona bağış dilemesini istemektedir; ve ş&ouml;yle der: Ey ağlayan! Eğer Allah Te&acirc;la&rsquo;nın sana hazırladığı nimetlerden haberdar olsaydın, ş&uuml;phesiz &uuml;z&uuml;nt&uuml;nden &ccedil;ok, sevinirdin. H&uuml;seyin (a.s) onun her g&uuml;nah ve hatası i&ccedil;in bağış diler.&rdquo;</p>\r\n\r\n<h2>\r\n	6. Hadis:</h2>\r\n\r\n<p>\r\n	(Mezkur senetle) Muhammed İbn-i Ali İbn-i Babeveyh-i Kumm&icirc; (r.a) senetli olarak, İmam Rıza (a.s)&#39;dan rivayet etmiştir ki, İmam Rıza (a.s) ş&ouml;yle dedi:</p>\r\n\r\n<p>\r\n	&ldquo;Bizim musibetlerimizi duyup bize yapılan h&uuml;rmetsizliklere ağlayan kimse, kıyamet g&uuml;n&uuml; bizim derecemizde olur. Bizim musibetlerimizi duyup ağlayan veya ağlatan kimse, g&ouml;zlerin ağladığı g&uuml;n ağlamaz; bizim anımız i&ccedil;in kurulan meclislerde oturan şahsın kalbi, kalplerin &ouml;ld&uuml;ğ&uuml; g&uuml;nde &ouml;lmez.&rdquo; (1)</p>\r\n\r\n<h2>\r\n	7. Hadis:</h2>\r\n\r\n<p>\r\n	Kendi senedimle Şeyh-ut Taife Tus&icirc;&#39;den, o da muttasıl senetle Eban İbn-i Tağlib&#39;den, o da İmam S&acirc;dık (a.s)&#39;dan rivayet etmiştir ki, İmam S&acirc;dık (a.s) ş&ouml;yle buyurdu:</p>\r\n\r\n<p>\r\n	&quot;Bizim mazlum halimize &uuml;z&uuml;len şahsın nefesi zikirdir; onun kaygı ve &uuml;z&uuml;nt&uuml;s&uuml; ibadettir; ve bizim sırrımızı gizletmek Allah yolunda cihattır.&quot; Sonra İmam S&acirc;dık buyurdu ki: &quot;Bu hadis altınla yazılmalıdır.&quot;</p>\r\n\r\n<h2>\r\n	8. Hadis:</h2>\r\n\r\n<p>\r\n	Mezkur senetle Şeyh-i Fak&icirc;h Ebu Kasım Cafer İbn-i Kuleveyh&#39;den, o da İbn-i Harice&#39;den, o da İmam Cafer S&acirc;dık&#39;ın ş&ouml;yle buyurduğunu rivayet etmiştir:</p>\r\n\r\n<p>\r\n	&quot;Hz. H&uuml;seyin (a.s): &quot;Ben g&ouml;zyaşlarının şehidiyim. Ben mihnetle şehit edildim. Benim kapıma gelen bir mihnetlinin, Allah tarafından kendi ailesine sevin&ccedil;li olarak d&ouml;nd&uuml;r&uuml;lmesi layıktır.&quot;</p>\r\n\r\n<h2>\r\n	9. Hadis:</h2>\r\n\r\n<p>\r\n	Muttasıl senet ile Rabi İbn-i Munzır Hz. H&uuml;seyin&#39;in ş&ouml;yle buyurduğunu rivayet etmiştir:</p>\r\n\r\n<p>\r\n	&ldquo;Bizim i&ccedil;in g&ouml;zlerinden bir damla yaş d&ouml;ken veya g&ouml;zleri yaşaran her şahsı, Allah Te&acirc;la uzun s&uuml;reler Cennette yerleştirir.&rdquo;</p>\r\n\r\n<h2>\r\n	10. Hadis:</h2>\r\n\r\n<p>\r\n	Mezkur senetle Şeyh Eb-ul Kasım Cafer İbn-i Kuleveyh&#39;den, o da kendi senediyle Ebu İmaret el-M&uuml;nşid&#39;den ş&ouml;yle dediğini rivayet etmiştir: &quot;İmam S&acirc;dık (a.s)&#39;ın huzurunda H&uuml;seyin&rsquo;in ismi anılsaydı, o g&uuml;n akşama kadar İmam Cafer S&acirc;dık (a.s) tebess&uuml;m h&acirc;linde g&ouml;r&uuml;lmezdi. İmam Cafer S&acirc;dık (a.s) ş&ouml;yle buyuruyordu:</p>\r\n\r\n<p>\r\n	&quot;H&uuml;seyin&#39;i anmak her m&uuml;minin g&ouml;z&uuml;n&uuml;n yaşını akıtır.&quot;</p>\r\n\r\n<h2>\r\n	11. Hadis:</h2>\r\n\r\n<p>\r\n	Şeyh Ali İbn-i İbrahim&#39;e ulaşan muttasıl senedimle, o da babasından, o da İbn-i Mahbub&#39;dan, o da Muhammed&#39;den, o da İmam Muhammed B&acirc;kır (a.s)&#39;dan ş&ouml;yle dediği rivayet edilmiştir:</p>\r\n\r\n<p>\r\n	İmam Zeynel &Acirc;bidin (a.s) ş&ouml;yle diyordu:</p>\r\n\r\n<p>\r\n	&ldquo;Bir m&uuml;minin g&ouml;zyaşları Hz. H&uuml;seyin i&ccedil;in yanaklarına doğru akarsa, Allah onu uzun s&uuml;reler boyunca yerleşip kalacağı Cennet odalarına yerleştirir. D&uuml;şmanlarımız v&acirc;sıtasıyla bizlere ulaşan eziyetlerden dolayı, yanaklarına akacak şekilde ağlayan m&uuml;mini, Allah, Cennetteki doğruluk yerine yerleştirir. Bizler i&ccedil;in bir eziyete katlanan ve bir musibet neticesinde yanaklarını ıslatacak şekilde g&ouml;zlerinden yaş akıtan şahsın, kıyamet g&uuml;n&uuml; Allah y&uuml;z&uuml;nden eziyetleri uzaklaştırır ve kendi gazabından ve ateşten uzak tutar.&rdquo;</p>\r\n\r\n<h2>\r\n	12. Hadis:</h2>\r\n\r\n<p>\r\n	Şeyh Saduk&#39;a ve Muhammed İbn-i Ali İbn-i Babeveyh Kumm&icirc;&#39;ye varan senetle, o da Kummi&#39;lerin Şeyhi Abdullah İbn-i Cafer Himyeri&#39;den, o da Ahmed İbn-i İshak İbn-i Muhammed el Ez&ucirc;di&#39;den, o da İmam Cafer S&acirc;dık&#39;tan ş&ouml;yle rivayet etmiştir;</p>\r\n\r\n<p>\r\n	İmam Cafer S&acirc;dık&rsquo;ın Fuzeyl&#39;e ş&ouml;yle buyurduğu rivayet edilmiştir:</p>\r\n\r\n<p>\r\n	&ldquo;Oturup bir birinize hadis okuyor musunuz?&rdquo;</p>\r\n\r\n<p>\r\n	Fuzeyl: &quot;Evet sana feda olayım&quot; dedi.</p>\r\n\r\n<p>\r\n	İmam S&acirc;dık (a.s): &ldquo;Ben o meclisleri seviyorum, sizler bizim ş&acirc;nımızı ihya eyleyin. Allah bizim ş&acirc;nımızı ihya edene rahmet eylesin!&rdquo;</p>\r\n\r\n<p>\r\n	&ldquo;Ey Fuzeyl, kim bizi anar veya bir başkası bizi anar ve onun g&ouml;zlerinden bir sineğin kanadı kadar yaş &ccedil;ıkarsa, Allah onun g&uuml;nahını bağışlar; g&uuml;nahı denizlerin k&ouml;p&uuml;ğ&uuml; kadar olsa bile!&rdquo;</p>\r\n\r\n<h2>\r\n	13. Hadis:</h2>\r\n\r\n<p>\r\n	İmam Cafer S&acirc;dık (a.s)&#39;dan ş&ouml;yle rivayet edilmiştir:</p>\r\n\r\n<p>\r\n	İmam Cafer S&acirc;dık (a.s) bana: &ldquo;Ey Eba İm&acirc;re, Hz. H&uuml;seyin i&ccedil;in şiir oku&rdquo; dedi. Ben de okudum; o da ağladı; sonra tekrar okudum; o yine ağladı; sonra Ebu İm&acirc;re ş&ouml;yle ekliyor:</p>\r\n\r\n<p>\r\n	&ldquo;Allah&#39;a andolsun ki, ben hep okuyordum; ve o da ağlıyordu. O kadar ki, evinden (ailesinin bulunduğu b&ouml;l&uuml;mden) de ağlamak sesini duydum.&quot; Sonra İmam Cafer S&acirc;dık bana ş&ouml;yle dedi: &ldquo;Kim Hz. H&uuml;seyin (a.s) i&ccedil;in bir şiir s&ouml;yler ve elli kişiyi ağlatırsa, Cenneti hakkeder (Cennete girer). Eğer H&uuml;seyin (a.s) i&ccedil;in bir şiir s&ouml;yler ve 30 kişiyi ağlatırsa Cennete girer; eğer bir kimse H&uuml;seyin (a.s) i&ccedil;in bir şiir s&ouml;yler ve 20 kişiyi ağlatırsa Cenneti hakkeder. Eğer bir kimse H&uuml;seyin (a.s) i&ccedil;in şiir okur ve 10 kişiyi ağlatırsa Cenneti hakkeder. Eğer bir kişi H&uuml;seyin (a.s) i&ccedil;in bir şiir s&ouml;yler ve bir kişiyi ağlatırsa Cenneti hakkeder; kim H&uuml;seyin (a.s) i&ccedil;in şiir s&ouml;yler ve kendisi ağlarsa Cenneti hakkeder; kim H&uuml;seyin (a.s) i&ccedil;in bir şiir okur ve &uuml;z&uuml;l&uuml;rse Cenneti hakkeder.&rdquo; (1)</p>\r\n\r\n<h2>\r\n	14. Hadis:</h2>\r\n\r\n<p>\r\n	Rivayet edilmiştir ki: Bizler K&ucirc;fe&rsquo;li bir cemaatle birlikte Hz. İmam Cafer S&acirc;dık (a.s)&#39;ın huzurunda idik. Cafer İbn-i Affan İmam S&acirc;dık&#39;ın huzuruna geldi. İmam kendi yakınında ona yer verdi. Sonra: &quot;Ey Cafer &quot; dedi. O: &quot;Lebbeyk! Ben sana feda olayım&quot; diyerek karşılık verdi. İmam S&acirc;dık: &ldquo;Ben senin Hz. H&uuml;seyin (a.s) i&ccedil;in şiir s&ouml;ylediğini ve bu işi iyi başardığını duydum&quot; dedi. O: &quot;Evet ben sana feda olayım&rdquo; dedi. İmam (a.s): &ldquo;Oku&rdquo; dedi: o da okumaya başladı. İmam S&acirc;dık ağladı; yanında bulunanlar da ağladılar; o kadar ki, İmam&#39;ın g&ouml;z yaşları y&uuml;z&uuml;n&uuml; ve sakalını ıslattı. Sonra ş&ouml;yle dedi. &ldquo;Ey Cafer! Andolsun Allah&#39;a ki, Mukarreb melekler bu mecliste hazır idiler; ve senin Hz. H&uuml;seyin (a.s) hakkındaki s&ouml;zlerini duyup bizim gibi ve bizden daha &ccedil;ok ağladılar.&rdquo;</p>\r\n\r\n<p>\r\n	&ldquo;Ey Cafer, Allah senin i&ccedil;in Cennetini baştan başa hak kıldı; ve senin g&uuml;nahlarını bağışladı.&rdquo; Sonra: &ldquo;Ey Cafer&rdquo; dedi. &ldquo;Yine daha da artırayım mı?&rdquo; Cafer: &quot;Evet efendim&rdquo; dedi.</p>\r\n\r\n<p>\r\n	İmam S&acirc;dık buyurdu ki: &ldquo;Her kim ki, H&uuml;seyin (a.s) hakkında bir şiir s&ouml;yler ve ağlar ve ağlatırsa, Allah bunun i&ccedil;in Cenneti ona hak kılar ve onu bağışlar.&rdquo;</p>\r\n\r\n<h2>\r\n	15. Hadis:</h2>\r\n\r\n<p>\r\n	Şeyh Saduk&#39; a ulaşan senetle rivayet ediyorum ki, Şeyh Saduk İbn-i Mesrur&#39; dan, o da Amir&#39; den, o da amcasından, o da Ebu Mahmut oğlu İbrahim&#39; den rivayet ediyor ki: İmam Rıza (a.s)&rsquo;ın ş&ouml;yle buyurduğu nakledilmiştir: &ldquo;Muharrem ayı &ouml;yle bir aydır ki, c&acirc;hiliyet Arapları bile o ayda savaşmayı haram bilirlerdi; b&ouml;yle bir ayda bizim kanımızı hel&acirc;l bildiler; ve h&uuml;rmetimiz &ccedil;iğnendi; evlat ve ailemiz esir edildi; barınaklarımız yakıldı; b&uuml;t&uuml;n mal varlığımız yağmalandı; ve Resulullah&#39;ın yakınları olan bizlere h&uuml;rmet g&ouml;stermediler.&rdquo;</p>\r\n\r\n<p>\r\n	&ldquo;H&uuml;seyin&#39;in başına gelen h&acirc;dise (&Acirc;şura g&uuml;n&uuml; h&acirc;disesi) bizim y&uuml;reklerimizi yaralamış, yaralarımızı kanatmış ve g&ouml;z yaşlarımızı akıtmış; Kerb ve Bela &ccedil;&ouml;l&uuml;nde bizim azizimizin h&uuml;rmetini &ccedil;iğnetmiş, ve haşre dek bizlere keder ve bela y&uuml;klemiştir. Hz. H&uuml;seyin (a.s) gibi birisine ağlayanlar ağlasın! &Ccedil;&uuml;nk&uuml; ona ağlamak b&uuml;y&uuml;k g&uuml;nahları yok eder.&rdquo;</p>\r\n\r\n<p>\r\n	Sonra ş&ouml;yle devam etti:</p>\r\n\r\n<p>\r\n	&ldquo;Muharrem ayı girdiğinde babamın g&uuml;ld&uuml;ğ&uuml; g&ouml;r&uuml;lmezdi; on g&uuml;n&uuml; hep h&uuml;z&uuml;nle ge&ccedil;irirdi. Muharremin onuncu g&uuml;n&uuml;n&uuml; ise, kendisine m&ucirc;sibet, h&uuml;z&uuml;n ve ağlama g&uuml;n&uuml; yapardı ve: &quot;Bu, H&uuml;seyin (a.s)ın katledildiği g&uuml;nd&uuml;r&quot; derdi.</p>\r\n\r\n<h2>\r\n	16. Hadis:</h2>\r\n\r\n<p>\r\n	İmam Rıza&#39;nın (a.s) ş&ouml;yle buyurduğu nakledilmiştir:</p>\r\n\r\n<p>\r\n	&ldquo;Aş&ucirc;ra g&uuml;n&uuml; işini, tatil eden (bırakan) şahsın,Allah d&uuml;nya ve &acirc;hiret ihtiya&ccedil;larını giderir. Kim Aş&ucirc;ra g&uuml;n&uuml;n&uuml; yas ve ağlama g&uuml;n&uuml; yaparsa, Allah Te&acirc;la kıyamet g&uuml;n&uuml;n&uuml; ona neşe ve sevin&ccedil; g&uuml;n&uuml; kılar; ve onu Cennette bizi g&ouml;rmekle hoşnut eder; ve kim Aş&ucirc;ra g&uuml;n&uuml;n&uuml; bereket g&uuml;n&uuml; sayarsa ve o g&uuml;n evi i&ccedil;in bir şey alırsa, Allah ona bereket vermez; ve kıyamet g&uuml;n&uuml; Yezit, Ubeydullah İbn-i Ziyat ve &Ouml;mer İbn-i Sa&#39;d (Allah&#39;ın l&acirc;neti onlara olsun) ile mahşere getirir; ve cehennemin en alt tabakasında ona yer verir.&rdquo;</p>\r\n\r\n<h2>\r\n	17. Hadis:</h2>\r\n\r\n<p>\r\n	Muttasıl senetle Şeyh Saduk&#39;tan, o da Resulullah&#39;tan (s.a.a) rivayet etmiştir ki:</p>\r\n\r\n<p>\r\n	&ldquo;(Hz M&ucirc;s&acirc;&#39;nın (a.s) Allah&#39;tan bir şey istemesi &uuml;zerine) Allah&#39;tan Hz. M&ucirc;s&acirc;&#39;ya vahiy geldi ki: &ldquo;Ey M&ucirc;s&acirc;, eğer &acirc;lemin yaratılışından sonuna kadar kimin bağışlanmasını istesen icabet ederim, ama H&uuml;seyin&#39;in (a.s) k&acirc;tili hari&ccedil;, ondan intikam alacağım.&rdquo;</p>\r\n\r\n<h2>\r\n	18. Hadis:</h2>\r\n\r\n<p>\r\n	Muttasıl senetle İbn-i Kuleveyh&#39;den, o da kendi senediyle İmam Cafer S&acirc;dık&#39;tan (a.s) rivayet etmiştir ki:</p>\r\n\r\n<p>\r\n	&ldquo;Yahya b. Zekerya&#39;nın k&acirc;tili haramz&acirc;de idi; Hz. H&uuml;seyin&#39;in k&acirc;tili de yine haramz&acirc;de idi. G&ouml;ky&uuml;z&uuml; yalnız Hz. Yahya ve Hz. H&uuml;seyin&#39;in (a.s) şah&acirc;deti i&ccedil;in ağladı.&rdquo;</p>\r\n\r\n<h2>\r\n	19. Hadis:</h2>\r\n\r\n<p>\r\n	Muttasıl senetle İbn-i Kuleveyh&#39;ten, o da kendi senediyle Davut Rıkki&#39;den rivayet etmiştir ki: &quot;Ben İmam Cafer S&acirc;dık&#39;ın (a.s) yanında idim. Su istedi, su getirdim; suyu i&ccedil;tikten sonra g&ouml;zlerini yaş kapladı. Sonra ş&ouml;yle dedi:</p>\r\n\r\n<p>\r\n	&quot;Ey Davut, Allah H&uuml;seyin&#39;i (a.s) &ouml;ld&uuml;rene l&acirc;net etsin. Kim su i&ccedil;tiğinde H&uuml;seyin&#39;i (a.s) hatırlar ve onun k&acirc;tiline l&acirc;net okursa Allah Te&acirc;la ona y&uuml;z bin sevap yazar ve onun y&uuml;z bin g&uuml;nahını affeder ve onun makamını y&uuml;z bin derece y&uuml;kseltir ve y&uuml;z bin k&ouml;le azat etmiş gibi olur ve Allah onu sevin&ccedil;li ve mutlu olarak haşr eder.&rdquo;</p>\r\n\r\n<h2>\r\n	20. Hadis:</h2>\r\n\r\n<p>\r\n	Muttasıl senet ile sıkat-ul İsl&acirc;m Kuleyni&#39;den, o da kendi senediyle Davut b. Ferkad&#39;dan rivayet ediyor ki:</p>\r\n\r\n<p>\r\n	&quot;Ben İmam Cafer S&acirc;dık&#39;ın (a.s) evinde oturmuştum. Bir Raibi g&uuml;vercinin &ouml;tt&uuml;ğ&uuml;n&uuml; g&ouml;rd&uuml;m; İmam Cafer S&acirc;dık (a.s) kuşa bakarak, &lsquo;Bu kuşun ne s&ouml;ylediğini biliyor musun?&rsquo; dedi. &lsquo;Hayır sana feda olayım&rsquo; dedim. İmam: &lsquo;O, H&uuml;seyin&#39;i (a.s) &ouml;ld&uuml;renlere l&acirc;net okuyor. Bu kuşu evlerinizde saklayın.&rsquo; buyurdu.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\";s:4:\"body\";s:0:\"\";s:5:\"catid\";s:2:\"27\";s:10:\"created_by\";s:3:\"536\";s:16:\"created_by_alias\";s:0:\"\";s:8:\"modified\";s:19:\"2019-11-03 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Hüseyin\'in (a.s) anısını ihya etmek amacıyla düzenlendiğinde şüphe yoktur. Bu anma törenleri öyle köksüz bir hissî davranışın ifadesi de değildir. Aksine Ümeyye Oğulları, selefleri ve hâleflerinin sundukları saptırılmış İslâm anlayışı karşısında Resulullah\'ın (s.a.a) getirdiği hakikî İslâm\'ın savunulması yolundaki ilâhî haykırış ve kıyamın unutulmamasıdır. Hz. Hüseyin\'in kıyamı, taşıdığı ender özellikleriyle asırlar boyunca eskimeyen bir ilâhî mesajdan ve keskin hüccetten ibarettir. Bu yüzden bu kıyamı anmak, ümmetin uyanması ve uyanık olanların ise zâlim hâlifelerin İslâm’ı saptırma yolundaki çaba ve desiselerine karşı koyması ve mücadele vermesi için bir itici güç olmuştur. İşte bunun içindir ki, Ehl-i Beyt İmamları, ashaplarını Hz. Hüseyin\'in yasını anmaya emretmiş; kendileri de buna özel bir itina göstermişlerdir. İslâm’ı Ehl-i Beyt’ten öğrenmeyenler, Hz. Hüseyin’e (a.s) yas merasimi düzenlemeyi bir bid’at sayabilir; hatta Ben-i Ümeyye’ye uyarak, Hz. Hüseyin’in (a.s) şahâdet gününü bayram bile yapabilir; böylece Hz. Resulullah\'ı (s.a.a) rencide edip, Fâtımat-üz Zehra’nın kalbini yaralayabilirler. Ama Peygamber-i Ekrem’in vasiyetine uyarak Kur’an ve Ehl-i Beyt\'e sarılanlar, aşağıda nakledeceğimiz sahih hadisler gereğince, her yıl Hz. Hüseyin\'in şahâdet yıl dönümünde yas merasimleri tertipleyip o imama ağlar; ve onun düşmanlarına lânet ederler. Böyleceamel, fikir ve hissîyatlarıyla Peygamber-i Ekrem ve Ehl-i Beyti’ne bağlı olduklarını bildirir ve bunların düşmanlarından beraat ederler. Allah-u Teâla buyurmuştur ki: \"Allah, bir adamın göğsünde iki kalp yaratmış değildir...\" (Ahzab/4) Bu ayetten anlaşılıyor ki, Ehl-i Beyt\'in düşmanlarına kalbinde bir zerrecik muhabbeti olan şahsın, Ehl-i Beyt\'i sevmeyi iddia etmesi, Kur\'an\'ın kabul etmediği boş bir iddiadan ibarettir. Biz bu makalede Hz. Hüseyin’in (a.s) uğradığı musibete ağlamanın sevabı ve onun kâtillerine lânet etmenin sevabı hakkındaki Ehl-i Beyt İmamları’ndan nakledilen hadisleri aktaracağız: 1. Hadis: Büyük Ehl-i Beyt alimlerinden merhum Şeyh Abbas Kummî “Nefes-ul Mehmum” adlı eserinde kendi senediyle kâmil muhaddis, İmam-ı Zaman Hz. Mehdinin duasıyla dünyaya gelmiş olan, büyük Ehl-i Beyt alimi Saduk lakabıyla tanınan Ebi Cafer Muhammed İbn-i Ali İbn-i Babeveyh el Kummî\'den, o da Maceleveyh diye tanınan yüce şeyh muhammed İbn-i Ali İbn-i Ebu Kasım’dan, o da muhaddislerin üstatlarının üstadı Ebu Hasan Ali İbn-i İbrahim Kummî\'den, o da güvenilir ve âdil olduğu ispatlanmaya bile ihtiyaç olmayan değerli ve eski şeyhimiz Ali İbn-i İbrahim\'in babası olan İbrahim İbn-i Hâşim’den, o da Reyyan İbn-i Şebib\'den rivayet etmiştir ki o şöyle dedi: \"Muharrem ayının ilk gününde Hz. Eb-ul Hasan Rıza’nın (a.s) yanına vardım; o bana: \"Ey İbn-i Şebib, oruçlu musun? dedi. \"Hayır\" dedim. İmam Rıza: “Bu gün Hz. Zekerya’nın \"Ey Rabb’im, kendi indinden bana pâk (temiz) bir soy ver; Sen dua\'yı işitensin\" diyerek Rabb’ine (A.C) dua ettiği gündür. Allahonun duasını kabul buyurdu ve meleklere emretti ki, Zekerya mihrapta durup namaz kılarken şöyle nida ettiler: \"Allah seni Yahya ile müjdeliyor.\" “Kim bugün oruç tutar sonra Allah’a (A.C) dua ederse, Allah onun duâsını kabul eder; nasıl ki Zekerya\'nın duasını kabul buyurdu.” Sonra şöyle dedi: “Ey Şebib oğlu! Câhiliyet dönemindeki Araplar bile Muharrem ayının hürmetini riayet ederek bu ayda savaş ve zulmü yasak bilirlerdi. Oysa, bu ümmet ne bu ayın saygısını ve ne de kendi Peygamberlerinin hürmetini gözettiler. Bu ayda Peygamberin soyunu öldürdüler ve bu ailenin hanımlarını esir aldılar; varlıklarını yağmaladılar; Allah bu günahlarını affetmesin!.” “Ey Şebib oğlu, bir şeye ağlayacak olursan Ali İbn-i Ebu Tâlip oğlu Hüseyin\'e (a.s) ağla! Onun başını bir koçu keser gibi kestiler; ve bunun yanı sıra ailesinden dünyada benzerleri olmayan 18 yiğidi öldürdüler. Yedi kat gök ve yedi kat yer Onun ölümüne ağladı; dört bin melek gökten ona yardım etmek için indiler; ama (ilahî takdir gereği) Hz. Hüseyin\'in şehit olduğunu gördüler, bu melekler Hz. Mehdi (a.f) kıyam edinceye kadar mahzun ve üzgün bir hâlde Hz. Hüseyin\'in kabri etrafında bulunacaklar; bunlar Hz. Mehdi (a.f) kıyam edince onun yâranı arasında yer alırlar. Bunların sloganları \"Ya lı sara til Hüseyin\" (Hüsey\'nin kanının davacıları) olacaktır.” “Ey Şebib oğlu, babam kendi babasından o da büyük babasından (Zeyn-ul Âbidin \"a.s\") rivayet etmiştir ki: Hz. Hüseyin şehit düştüğünde gökten kan ve kırmızı toprak yağdı.” “Ey Şebib oğlu, eğer Hüseyin’e(a.s) gözünün yaşı yanaklarına sarkacak şekilde ağlarsan, Allah senin büyük olsun küçük olsun az olsun çok olsun bütün günahlarını bağışlar.” “Ey Şebib oğlu, eğer Allah\'ın huzuruna hiç bir günahın olmadan çıkmak istiyorsan, Hz. Hüseyin (a.s)\'ı ziyaret eyle.” “Ey Şebib oğlu, Peygamber (s.a.a) ile Cennette bina edilmiş olan odalarda yerleşmek istiyorsan Hüseyin’in (a.s) kâtillerine lânet oku!” “Ey Şebib oğlu, Hüseyin (a.s) ile birlikte şehit düşenlerin sevabı kadar sevap elde etmek istiyorsan, ne zaman Hüseyin (a.s)\'ı hatırlasan \"keşke onlarla birlikte olaydım da yüce makama erişseydim.\" de.” “Ey Şebib oğlu, Cennetin yüce derecelerinde bizimle birlikte olmak istiyorsan, üzüntü ve sevincimize sen de ortak ol, bizim velâyetimize sarıl (bizi kendine veli ve imam bil). Zira bir adam eğer bir taşa bile bağlı olsa, Allah onu kıyamet günü o taşla birlikte mahşere getirtir.” 2. Hadis: Önceki hadiste açıkladığımız senetle (râvîler silsilesiyle) değerli şeyh Nu\'man oğlu Muhammed oğlu Muhammed Mufid\'den, o da Kâmil şeyh Eb-ul Kasım Kûleveyh oğlu Muhammed oğlu Cafer Eb-ul Kasım el Kummi\'den, o da İbn-i Velid\'den, o da Saffar\'den, o da İbn-i Eb-ul Hattab\'dan, o da İsmâil oğlu muhammed\'den, o da Akabe oğlu Said\'den, o da Ebu Harun Mekfuf\'dan rivayet ediyor ki, şöyle dedi: \"Ben İmam Cafer Sâdık’ın (a.s) yanına vardım; İmam Sâdık (a.s): “Hz. Hüseyin\'in yasında şiir oku!” dedi. Ben de okudum; ama O: “Böyle değil, kendinize nasıl okuyorsanız öyle oku! Hz. Hüseyin’in (a.s) kabrinin yanındanasıl okuyorsanız öyle!” dedi. Ben şu şiirleri okudum: Hüseyin\'in kabrine uğrasan pâk vücuduna şöyle seslen... İmam Sâdık ağlamaya başladı; o ağlamaya başlayınca ben durdum; \"devam et\" dedi. Ben okumayı sürdürdüm; O bana: “Daha fazla oku” dedi; ve ben şiir okumaya devam ettim. İmam Sâdık yine ağladı; ve hanımlar da yüksek sesle ağlamaya başladılar; ağlama sesleri kesilince, İmam Sâdık (a.s): “Ey Ebu Harun, kim Hz. Hüseyin (a.s) hakkında bir şiir okur ve on kişiyi ağlatırsa, onun mükâfatı Cennettir.” buyurdu. Sonra bir kişiye varıncaya kadar sayıyı azalttı; ve: “Kim Hüseyin (a.s) hakkında şiir okuyup bir kişiyi ağlatırsa, onun mükâfatı Cennettir\" dedi. Sonun da ise: \"Kim Hüseyin’i (a.s) hatırlayıp ağlarsa, onun mükâfatı Cennettir\" dedi. Yukarıda geçen birinci şiir İbn-i Nûman\'ın açıkladığı üzere (1) Seyyid Himyeri\'ye aittir. 3. Hadis: Birinci hadiste açıkladığımız râviler silsilesiyle Şeyh Saduk\'tan, o da İbn-i Abbas\'tan rivayet etmiştir ki: Ali (a.s) Resulullah’a (s.a.a) : “Ya Resulullah, Sen Âkil\'i seviyor musun?” dedi. Hazret: “Evet, ben onu iki yönden seviyorum; biri, kendisi için, bir de Ebu Tâlib\'in onu sevdiği için. Onun oğlu senin oğlunun muhabbeti üzere şehit olacaktır. Müminlerin gözleri onun için yaşaracak ve mukarreb melekler ona salat gönderecektir.” buyurdu. Sonra Resulullah (s.a.a) gözlerinin yaşı sinesine akacak şekilde ağlamaya başladı. Sonra da: \"Yakınlarımın benden sonra uğrayacakları eziyet ve zulümleri Allah\'a şikâyet ediyorum\" dedi. 4.Hadis: Değerli Şeyh Eb-ul Kasım\'a ulaşan, önceden açıkladığımız senetle, o da Mesme Kurdin\'den rivayet etmiştir ki, o şöyle dedi: İmam Cafer Sâdık bana: \"Ey Kurdin, sen Iraklısın, acaba Hüseyin’in kabrini ziyaret etmeğe gidiyor musun?\" dedi. \"Hayır\" dedim. \"Ben Basra’da tanınmış bir şahısım; bizim bulunduğumuz yerde bu hâlifeye bağlı bulunanlar var. Nâsıbî (Ehl-i Beyt düşmanı) kabilelere mensup bir çok düşmanımız vardır. Bunların Süleyman oğulları nezdinde beni ihbar etmesinden ve neticede onların baskısına duçar olmaktan endişe duyuyorum.\" “Acaba” dedi “Hz. Hüseyin\'in başına gelen musibetleri hatırlamıyor musun?” \"Hatırlıyorum\" dedim. \"O zaman üzüntü duyup ağlıyor musun?\" \"Evet vallahi\" dedim. \"Ağlıyorum; bu hâlimden ailem bile haberdar oluyor; ağlamaktan yemek bile yiyemiyorum; ve bu durumum yüzümden anlaşılıyor.\" \"Allah senin göz yaşlarını esirgesin\" dedi. \"Sen bizim sevinç ve üzüntümüzü paylaşanlardansın. Sen ölüm zamanında, babamın, baş ucuna gelip ölüm meleğine senin hususunda tavsiyede bulunmasına, ölümünden önce seni sevince boğacak müjdeler vermesine şahit olacaksın. Göreceksin ki, ölüm meleği sana karşı, şefkatli bir ananın çocuğuna olan şefkatinden daha merhametli davranacaktır.\" Sonra İmam Sâdık (a.s) ağladı; ve ben de onunla birlikte ağladım. Sonra şöyle dedi: “Allah\'a hamd olsun ki, biz Ehl-i Beyt\'i merhametiyle, yaratıklarının çoğundan üstün kıldı; biz Ehl-i Beyt\'e merhametiyle özel mevkiverdi. Ey Mesme, yer ve gök, Emir-ül Mümininin şahâdetinden bu yana bize ağlıyor. Bize ağlayan meleklerin sayısı ise daha fazladır... Bize ve başımıza gelenlere acıyarak ağlayan herkesin, henüz gözünden yaş çıkmadan Allah ona acır. Yanaklarının üzerine akan gözyaşı damlalarından biri cehenneme düşecek olursa, cehennemin ateşini söndürür, öyle ki, artık sıcaklığı kalmaz. Bizim için üzülen insan, ölüm zamanı, Cennetteki havuzda bize kavuşmuş kadar sevinir. Kevser Havuzu bizi sevenlerin gelmesiyle sevinir; ve ondan içen dostumuz, beklemediği tatları alır...” 5. Hadis: Mezkur senetli Şeyh Eb-ul Kasım Cafer İbn-i Kûleveyh-i Kummi (r.a)den, o da kendi senediyle Abdullah İbn-i Bukeyr\'den rivayet etmiştir ki: Abdullah İbn-i Bukeyr şöyle dedi: \"Ben İmam Cafer Sâdık (a.s) ile birlikte hacca gittim... İmam Cafer Sâdık’a şöyle dedim: \"Ey Resulullah’ın torunu! Eğer Hz. Hüseyin\'in kabri kazılacak olursa, o kabirde bir şey bulunur mu?” İmam Cafer Sâdık: \"Ey İbn-i Bukeyr” dedi. “Ne de büyük bir sual eyledin. Hüseyin İbn-i Ali (a.s) babası annesi kardeşi ile birlikte Resulullah\'ın bulunduğu Cennetteki yerde bulunuyorlar; ve onunla birlikte rızıklanıyor ve ağırlanıyorlar. Hüseyin (a.s) arşın sağından asılıp şöyle diyor: ‘Ey Rabb’im, bana verdiğin vaadini gerçekleştir.’ O, kendi ziyaretçilerine bakıyor; onların isimlerini ve babalarının adlarını ve taşıdıkları azıklarını iyice biliyor; bir adamın kendi çocuğu hakkındaki bilgisinden daha fazla haberdardır o; o, kendisine ağlayana bakıp ona Allah\'dan bağış dilemekte ve babasından ona bağış dilemesiniistemektedir; ve şöyle der: Ey ağlayan! Eğer Allah Teâla’nın sana hazırladığı nimetlerden haberdar olsaydın, şüphesiz üzüntünden çok, sevinirdin. Hüseyin (a.s) onun her günah ve hatası için bağış diler.” 6. Hadis: (Mezkur senetle) Muhammed İbn-i Ali İbn-i Babeveyh-i Kummî (r.a) senetli olarak, İmam Rıza (a.s)\'dan rivayet etmiştir ki, İmam Rıza (a.s) şöyle dedi: “Bizim musibetlerimizi duyup bize yapılan hürmetsizliklere ağlayan kimse, kıyamet günü bizim derecemizde olur. Bizim musibetlerimizi duyup ağlayan veya ağlatan kimse, gözlerin ağladığı gün ağlamaz; bizim anımız için kurulan meclislerde oturan şahsın kalbi, kalplerin öldüğü günde ölmez.” (1) 7. Hadis: Kendi senedimle Şeyh-ut Taife Tusî\'den, o da muttasıl senetle Eban İbn-i Tağlib\'den, o da İmam Sâdık (a.s)\'dan rivayet etmiştir ki, İmam Sâdık (a.s) şöyle buyurdu: \"Bizim mazlum halimize üzülen şahsın nefesi zikirdir; onun kaygı ve üzüntüsü ibadettir; ve bizim sırrımızı gizletmek Allah yolunda cihattır.\" Sonra İmam Sâdık buyurdu ki: \"Bu hadis altınla yazılmalıdır.\" 8. Hadis: Mezkur senetle Şeyh-i Fakîh Ebu Kasım Cafer İbn-i Kuleveyh\'den, o da İbn-i Harice\'den, o da İmam Cafer Sâdık\'ın şöyle buyurduğunu rivayet etmiştir: \"Hz. Hüseyin (a.s): \"Ben gözyaşlarının şehidiyim. Ben mihnetle şehit edildim. Benim kapıma gelen bir mihnetlinin, Allah tarafından kendi ailesine sevinçli olarak döndürülmesi layıktır.\" 9. Hadis: Muttasıl senet ile Rabi İbn-i Munzır Hz. Hüseyin\'in şöyle buyurduğunu rivayetetmiştir: “Bizim için gözlerinden bir damla yaş döken veya gözleri yaşaran her şahsı, Allah Teâla uzun süreler Cennette yerleştirir.” 10. Hadis: Mezkur senetle Şeyh Eb-ul Kasım Cafer İbn-i Kuleveyh\'den, o da kendi senediyle Ebu İmaret el-Münşid\'den şöyle dediğini rivayet etmiştir: \"İmam Sâdık (a.s)\'ın huzurunda Hüseyin’in ismi anılsaydı, o gün akşama kadar İmam Cafer Sâdık (a.s) tebessüm hâlinde görülmezdi. İmam Cafer Sâdık (a.s) şöyle buyuruyordu: \"Hüseyin\'i anmak her müminin gözünün yaşını akıtır.\" 11. Hadis: Şeyh Ali İbn-i İbrahim\'e ulaşan muttasıl senedimle, o da babasından, o da İbn-i Mahbub\'dan, o da Muhammed\'den, o da İmam Muhammed Bâkır (a.s)\'dan şöyle dediği rivayet edilmiştir: İmam Zeynel Âbidin (a.s) şöyle diyordu: “Bir müminin gözyaşları Hz. Hüseyin için yanaklarına doğru akarsa, Allah onu uzun süreler boyunca yerleşip kalacağı Cennet odalarına yerleştirir. Düşmanlarımız vâsıtasıyla bizlere ulaşan eziyetlerden dolayı, yanaklarına akacak şekilde ağlayan mümini, Allah, Cennetteki doğruluk yerine yerleştirir. Bizler için bir eziyete katlanan ve bir musibet neticesinde yanaklarını ıslatacak şekilde gözlerinden yaş akıtan şahsın, kıyamet günü Allah yüzünden eziyetleri uzaklaştırır ve kendi gazabından ve ateşten uzak tutar.” 12. Hadis: Şeyh Saduk\'a ve Muhammed İbn-i Ali İbn-i Babeveyh Kummî\'ye varan senetle, o da Kummi\'lerin Şeyhi Abdullah İbn-i Cafer Himyeri\'den, o da Ahmed İbn-i İshak İbn-i Muhammed el Ezûdi\'den, o da İmam Cafer Sâdık\'tan şöylerivayet etmiştir; İmam Cafer Sâdık’ın Fuzeyl\'e şöyle buyurduğu rivayet edilmiştir: “Oturup bir birinize hadis okuyor musunuz?” Fuzeyl: \"Evet sana feda olayım\" dedi. İmam Sâdık (a.s): “Ben o meclisleri seviyorum, sizler bizim şânımızı ihya eyleyin. Allah bizim şânımızı ihya edene rahmet eylesin!” “Ey Fuzeyl, kim bizi anar veya bir başkası bizi anar ve onun gözlerinden bir sineğin kanadı kadar yaş çıkarsa, Allah onun günahını bağışlar; günahı denizlerin köpüğü kadar olsa bile!” 13. Hadis: İmam Cafer Sâdık (a.s)\'dan şöyle rivayet edilmiştir: İmam Cafer Sâdık (a.s) bana: “Ey Eba İmâre, Hz. Hüseyin için şiir oku” dedi. Ben de okudum; o da ağladı; sonra tekrar okudum; o yine ağladı; sonra Ebu İmâre şöyle ekliyor: “Allah\'a andolsun ki, ben hep okuyordum; ve o da ağlıyordu. O kadar ki, evinden (ailesinin bulunduğu bölümden) de ağlamak sesini duydum.\" Sonra İmam Cafer Sâdık bana şöyle dedi: “Kim Hz. Hüseyin (a.s) için bir şiir söyler ve elli kişiyi ağlatırsa, Cenneti hakkeder (Cennete girer). Eğer Hüseyin (a.s) için bir şiir söyler ve 30 kişiyi ağlatırsa Cennete girer; eğer bir kimse Hüseyin (a.s) için bir şiir söyler ve 20 kişiyi ağlatırsa Cenneti hakkeder. Eğer bir kimse Hüseyin (a.s) için şiir okur ve 10 kişiyi ağlatırsa Cenneti hakkeder. Eğer bir kişi Hüseyin (a.s) için bir şiir söyler ve bir kişiyi ağlatırsa Cenneti hakkeder; kim Hüseyin (a.s) için şiir söyler ve kendisi ağlarsa Cenneti hakkeder; kim Hüseyin (a.s) için bir şiir okur ve üzülürse Cenneti hakkeder.”(1) 14. Hadis: Rivayet edilmiştir ki: Bizler Kûfe’li bir cemaatle birlikte Hz. İmam Cafer Sâdık (a.s)\'ın huzurunda idik. Cafer İbn-i Affan İmam Sâdık\'ın huzuruna geldi. İmam kendi yakınında ona yer verdi. Sonra: \"Ey Cafer \" dedi. O: \"Lebbeyk! Ben sana feda olayım\" diyerek karşılık verdi. İmam Sâdık: “Ben senin Hz. Hüseyin (a.s) için şiir söylediğini ve bu işi iyi başardığını duydum\" dedi. O: \"Evet ben sana feda olayım” dedi. İmam (a.s): “Oku” dedi: o da okumaya başladı. İmam Sâdık ağladı; yanında bulunanlar da ağladılar; o kadar ki, İmam\'ın göz yaşları yüzünü ve sakalını ıslattı. Sonra şöyle dedi. “Ey Cafer! Andolsun Allah\'a ki, Mukarreb melekler bu mecliste hazır idiler; ve senin Hz. Hüseyin (a.s) hakkındaki sözlerini duyup bizim gibi ve bizden daha çok ağladılar.” “Ey Cafer, Allah senin için Cennetini baştan başa hak kıldı; ve senin günahlarını bağışladı.” Sonra: “Ey Cafer” dedi. “Yine daha da artırayım mı?” Cafer: \"Evet efendim” dedi. İmam Sâdık buyurdu ki: “Her kim ki, Hüseyin (a.s) hakkında bir şiir söyler ve ağlar ve ağlatırsa, Allah bunun için Cenneti ona hak kılar ve onu bağışlar.” 15. 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Muharremin onuncu gününü ise, kendisine mûsibet, hüzün ve ağlama günü yapardı ve: \"Bu, Hüseyin (a.s)ın katledildiği gündür\" derdi. 16. Hadis: İmam Rıza\'nın (a.s) şöyle buyurduğu nakledilmiştir: “Aşûra günü işini, tatil eden (bırakan) şahsın,Allah dünya ve âhiret ihtiyaçlarını giderir. Kim Aşûra gününü yas ve ağlama günü yaparsa, Allah Teâla kıyamet gününü ona neşe ve sevinç günü kılar; ve onu Cennette bizi görmekle hoşnut eder; ve kim Aşûra gününü bereket günü sayarsa ve o gün evi için bir şey alırsa, Allah ona bereket vermez; ve kıyamet günü Yezit, Ubeydullah İbn-i Ziyat ve Ömer İbn-i Sa\'d (Allah\'ın lâneti onlara olsun) ile mahşere getirir; ve cehennemin en alt tabakasında ona yer verir.” 17. Hadis: Muttasıl senetle Şeyh Saduk\'tan, o da Resulullah\'tan (s.a.a) rivayet etmiştirki: “(Hz Mûsâ\'nın (a.s) Allah\'tan bir şey istemesi üzerine) Allah\'tan Hz. Mûsâ\'ya vahiy geldi ki: “Ey Mûsâ, eğer âlemin yaratılışından sonuna kadar kimin bağışlanmasını istesen icabet ederim, ama Hüseyin\'in (a.s) kâtili hariç, ondan intikam alacağım.” 18. Hadis: Muttasıl senetle İbn-i Kuleveyh\'den, o da kendi senediyle İmam Cafer Sâdık\'tan (a.s) rivayet etmiştir ki: “Yahya b. Zekerya\'nın kâtili haramzâde idi; Hz. Hüseyin\'in kâtili de yine haramzâde idi. Gökyüzü yalnız Hz. Yahya ve Hz. Hüseyin\'in (a.s) şahâdeti için ağladı.” 19. Hadis: Muttasıl senetle İbn-i Kuleveyh\'ten, o da kendi senediyle Davut Rıkki\'den rivayet etmiştir ki: \"Ben İmam Cafer Sâdık\'ın (a.s) yanında idim. Su istedi, su getirdim; suyu içtikten sonra gözlerini yaş kapladı. Sonra şöyle dedi: \"Ey Davut, Allah Hüseyin\'i (a.s) öldürene lânet etsin. 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INSERT INTO `ftcwg_finder_links` VALUES (18,'index.php?option=com_k2&view=item&id=1864','index.php?option=com_k2&view=item&id=1864:intiharın-haram-oluşu,-kendi-canını-ve-başkalarının-canının-korunmasının-farzlığı&Itemid=371','İntiharın Haram Oluşu, Kendi Canını ve Başkalarının Canının Korunmasının Farzlığı','Rıza Üstadi Özet Yazar ilk önce intihar konusunu ele alarak, akli ve nakli delillerin yanı sıra, fakihlerin ve müfessirlerin bu konudaki görüşlerini zikrederek intiharın haramlığı konusunda hiçbir tereddütün olmadığı sonucuna ulaşıyor. Ardından makalesind','2018-05-06 20:50:43','e06e0a162610c5f677d57114d4bf266c',1,1,1,'*','2016-08-25 06:42:14','0000-00-00 00:00:00','2016-08-25 06:42:14','0000-00-00 00:00:00',0,0,1,'O:19:\"FinderIndexerResult\":18:{s:11:\"\0*\0elements\";a:25:{s:2:\"id\";s:4:\"1864\";s:5:\"alias\";s:95:\"intiharın-haram-oluşu,-kendi-canını-ve-başkalarının-canının-korunmasının-farzlığı\";s:7:\"summary\";s:77661:\"<p style=\"text-align: right;\">\r\n	<strong>Rıza &Uuml;stadi</strong></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<strong>&Ouml;zet</strong></p>\r\n\r\n<p>\r\n	Yazar ilk &ouml;nce intihar konusunu ele alarak, akli ve nakli delillerin yanı sıra, fakihlerin ve m&uuml;fessirlerin bu konudaki g&ouml;r&uuml;şlerini zikrederek intiharın haramlığı konusunda hi&ccedil;bir teredd&uuml;t&uuml;n olmadığı sonucuna ulaşıyor. Ardından makalesinde iki ayrı konu şeklinde, diğer iki mevzuyu ele alıp, fakihlerin s&ouml;zlerini ve onların delillerini inceledikten sonra ş&ouml;yle bir sonuca ulaşıyor: her ne kadar akli ve nakli deliller kendi canını ve diğerlerinin canını korumanın vacipliğine delalet etse de, bu iki konuda h&uuml;k&uuml;m ve vaciplik mutlak değildir. Kendini ve diğerlerini korumak b&uuml;t&uuml;n halleri kapsamamaktadır.</p>\r\n\r\n<p>\r\n	Bu makalede &uuml;&ccedil; konudan bahsedilmektedir:</p>\r\n\r\n<p>\r\n	<strong>Birinci konu: İntiharın haram oluşu</strong></p>\r\n\r\n<p>\r\n	<strong>İkinci konu: Canı korumanın vacip oluşu</strong></p>\r\n\r\n<p>\r\n	<strong>&Uuml;&ccedil;&uuml;nc&uuml; konu: Başkalarının canını korumanın vacip oluşu</strong></p>\r\n\r\n<p>\r\n	<strong>Birinci Konu:</strong><br />\r\n	<strong>İntiharın Haram Oluşu Ve Bunun Delilleri;</strong></p>\r\n\r\n<p>\r\n	İntiharın haram oluşu &uuml;&ccedil; delil &uuml;zere; kitap, s&uuml;nnet ve akıl &ccedil;er&ccedil;evesinde delillendirilmiştir</p>\r\n\r\n<p>\r\n	<strong>1- Ayetler</strong></p>\r\n\r\n<p>\r\n	İki ayete dayanarak intiharın haram oluşuna delil getirilmiştir:</p>\r\n\r\n<p>\r\n	<strong>Birinci ayet:</strong></p>\r\n\r\n<h6 dir=\"RTL\">\r\n	يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَأْكُلُواْ أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ إِلاَّ أَن تَكُونَ تِجَارَةً عَن تَرَاضٍ مِّنكُمْ وَلاَ تَقْتُلُواْ أَنفُسَكُمْ إِنَّ اللّٰهَ كَانَ بِكُمْ رَحِيمًا</h6>\r\n\r\n<p>\r\n	&ldquo;Ey inananlar, aranızda, mallarınızı haksız yere ve boşu boşuna yemeyin, ancak karşılıklı bir uzlaşmayla yapılan alışveriş başka ve birbirinizi &ouml;ld&uuml;rmeyin, ş&uuml;phe yok ki Allah, size rahimdir.&rdquo; <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\r\n\r\n<p>\r\n	Tabersi Mecma ul Beyan&rsquo;da ş&ouml;yle demektedir:</p>\r\n\r\n<p>\r\n	&ldquo;Birbirinizi &ouml;ld&uuml;rmeyin&rdquo; c&uuml;mlesi i&ccedil;in d&ouml;rt anlam tasavvur etmiştir:</p>\r\n\r\n<p>\r\n	- Birbirinizi &ouml;ld&uuml;rmeyin</p>\r\n\r\n<p>\r\n	- İntihar etmeyin</p>\r\n\r\n<p>\r\n	- G&uuml;nahlara du&ccedil;ar olarak, kendinizi helak etmeyin</p>\r\n\r\n<p>\r\n	- İmam Sadık (a.s)dan gelen bir rivayette ş&ouml;yle buyrulmuştur: D&uuml;şmanla olan savaşta canınızı tehlikeye atmayın ve karşısında savaşacak g&uuml;c&uuml;n&uuml;z olmayan kimseye karşı savaşmayın.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\r\n\r\n<p>\r\n	Muhakkik Erdebili Zubdetul Beyan&rsquo;da ş&ouml;yle s&ouml;ylemektedir: &ldquo;Birbirinizi &ouml;ld&uuml;rmeyin&rdquo; ayeti, intihar etmenin haram olduğuna delalet etmektedir. Bazıları, o ayette kast edilenin, zul&uuml;m ile başkalarının malını yiyerek nefsini helak etmek veya azaba uğramak olduğunu ya da birbirini &ouml;ld&uuml;rmek olduğunu s&ouml;ylemişlerdir. bu ayette murat edilenin vurmak ve &ouml;ld&uuml;rmek olması da m&uuml;mk&uuml;nd&uuml;r; &ccedil;&uuml;nk&uuml; katl kelimesinin kullanımından vurup &ouml;ld&uuml;rmek anlamının &ccedil;ıkarılması uzak bir ihtimal değildir ve bu esas &uuml;zere bazıları insanın kendisine zarar vermesinin haram olduğu g&ouml;r&uuml;ş&uuml;n&uuml; savunmuşlardır. <a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\r\n\r\n<p>\r\n	Allame Tabatabai el Mizan tefsirinde ş&ouml;yle demektedir: C&uuml;mlenin zahiri (birbirinizi &ouml;ld&uuml;rmeyin) intiharı, kendini &ouml;ld&uuml;rmeyi yasaklamaktadır. Ancak bu c&uuml;mlenin &ldquo;mallarınızı haksız yere yemeyin&rdquo; ifadesiyle beraber zikredilmesi &ndash; ki zahiren b&uuml;t&uuml;n m&uuml;minlerin tıpkı bir nefs gibi olup, var olan mallarını batıl yolda harcayıp sarf etmemeleri vaciptir &ndash; belki de &ldquo;nefs&rdquo; kelimesinden murat edilenin &ldquo;enfus&rdquo; yani, İslami toplumun b&uuml;t&uuml;n fertlerinin nefisleri olduğuna delalet ve işaret etmektedir.</p>\r\n\r\n<p>\r\n	Tıpkı belirli bir kişinin ya da onlardan her birinin canlarının, diğerlerinin canı gibi olmasıdır. Bununla birlikte b&ouml;ylesi bir toplumda, kendi canıyla diğerlerinin canı arasında bir fark yoktur ve bir kimse kendini ya da başka birini &ouml;ld&uuml;r&uuml;rse, aslında kendini &ouml;ld&uuml;rm&uuml;şt&uuml;r. Bu &ccedil;er&ccedil;evede &ldquo;Birbirinizi &ouml;ld&uuml;rmeyin&rdquo; c&uuml;mlesi mutlaktır, kendini &ouml;ld&uuml;rmek ve aynı şekilde diğer m&uuml;minlerin canına kıymak olan &ldquo;intihar&rdquo;ı da kapsamaktadır.</p>\r\n\r\n<p>\r\n	Şayet,&ldquo;Hi&ccedil; ş&uuml;phe yok ki, Allah size rahimdir&rdquo; ayetiyle beraber ele alınırsa, insanın kendisini &ouml;l&uuml;m meydanlarına atarak &ouml;lmesine sebep olması da &ldquo;katl-i nefs&rdquo;i yasaklayan ayetin kapsamına girmektedir. &Ccedil;&uuml;nk&uuml; &ldquo;katl-i nefs&rdquo;in rahmetten dolayı yasaklanmasının sebebinin bu mana ile daha uygun ve m&uuml;nasip olduğu anlaşılmaktadır. Aynı şekilde, ayet genişlik ve genellik kazanmaktadır ve bu da ayetin şu b&ouml;l&uuml;m&uuml;ndeki s&ouml;z&uuml; teyit etmektedir: &ldquo;hi&ccedil; ş&uuml;phe yok ki, Allah size rahimdir&rdquo; ifadesi sadece &ldquo;Birbirinizi &ouml;ld&uuml;rmeyin&rdquo; s&ouml;z&uuml;n&uuml;n nedeni olarak kabul edilir, ayetin her iki kısmının da değil (malları haksız yere yemek ve kendini &ouml;ld&uuml;rmek). Ancak bazıları ayetin her iki kısmının da nedeni olarak kabul etmişlerdir.</p>\r\n\r\n<p>\r\n	Allame Tabatabai ayetin devamında rivayetleri ele alırken ş&ouml;yle diyor: tefsir-i Ayyaşi&rsquo;de Ali bin Esbat diyor ki: İmam Sadık&rsquo;ın (a.s) huzurundaydım. Bir kişi gelerek ş&ouml;yle dedi: bana &ldquo;Ey inananlar aranızda mallarınızı haksız yere ve boşu boşuna yemeyin&rdquo; ayeti hakkında bir şeyler anlat. Hazret buyurdu: bundan murat (malı haksız yere yemek) kumardır. Ancak &ldquo;Birbirinizi &ouml;ld&uuml;rmeyin&rdquo; ayetinin manası şudur ki; M&uuml;sl&uuml;manlardan bir kimse, yalnız başına m&uuml;şriklerle savaşmaya gider ve onların bulundukları yere girer ve sonra da &ouml;l&uuml;r, Allah Teala bu işi yapmasını yasaklamıştır.</p>\r\n\r\n<p>\r\n	Rivayette geldiği şekliyle &ldquo;katl-i nefs&rdquo;in tefsiri ayetin geneli i&ccedil;indir bu konuya has kılınması değildir.</p>\r\n\r\n<p>\r\n	&ldquo;İshak bin Abdullah bin Muhammed bin Ali bin H&uuml;seyin dedi: Hasan bin Zeyd babasından rivayet etti &ndash; Ali bin EbiTalib (a.s) dedi: Resulullah&rsquo;tan cebire&rsquo;yi (yaranın &uuml;zerine yapılan pansuman) sordum, buyurdu ki: cenabet gusl&uuml;nde ve abdest alırken elini &uuml;zerinden sıvazlamak yeterlidir&hellip; Dedim: eğer havanın &ccedil;ok soğuk olduğu bir yerde v&uuml;cuduna su d&ouml;kmenin kendisine zarar vereceğinden korkarsa? Peygamber (s.a.a) bu ayeti okudu: &ldquo;Birbirinizi &ouml;ld&uuml;rmeyin, ş&uuml;phe yok ki Allah size rahimdir.&rdquo;</p>\r\n\r\n<p>\r\n	İmam Sadık (a.s) buyurdu ki: kendini kasten &ouml;ld&uuml;ren bir kimse, cehennem ateşinde ebedi kalacaktır. Allah Teala ş&ouml;yle buyurmuştur: &ldquo;Birbirinizi &ouml;ld&uuml;rmeyin, ş&uuml;phe yok ki Allah size rahimdir. &ldquo;Birbirinizi &ouml;ld&uuml;rmeyin, ş&uuml;phe yok ki Allah size rahimdir. Ve kim haddini aşarak zulmedip bu işi işlerse onu ateşe sokarız ve bu, Allah&rsquo;a pek kolaydır.&rdquo;</p>\r\n\r\n<p>\r\n	Rivayetlerden anlaşılacağı &uuml;zere, &ldquo;Birbirinizi &ouml;ld&uuml;rmeyin&rdquo; ayetinin manası genel anlamdadır. <a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\r\n\r\n<p>\r\n	<strong>İkinci ayet:</strong></p>\r\n\r\n<p>\r\n	&ldquo;Mallarınızı Allah yolunda infak edin, kendinizi ellerinizle tehlikeye atmayın, iyilik edin. Ş&uuml;phe yok ki, Allah iyilik edenleri sever.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\r\n\r\n<p>\r\n	Tabersi Mecmeul Beyan&rsquo;da diyor ki: Bu ayetin anlamı i&ccedil;in birka&ccedil; g&ouml;r&uuml;ş bildirilmiştir.</p>\r\n\r\n<p>\r\n	Birinci g&ouml;r&uuml;ş: bu ayette murat edilen, kendinizi ellerinizle, Allah yolunda infak etmeyi terk ederek helaka s&uuml;r&uuml;klemeyin. Allah yolunda infakı terk etmenizle birlikte d&uuml;şman size karşı galip gelecektir.</p>\r\n\r\n<p>\r\n	İkinci g&ouml;r&uuml;ş: burada kast edilen bağışlanmaktan &uuml;midi keserek, g&uuml;naha bulaşmayın.</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil;&uuml;nc&uuml; g&ouml;r&uuml;ş: burada &uuml;mmet kastedilmiştir ş&ouml;yle ki; eğer d&uuml;şman karşısında galip gelemiyorsanız ve kendinizi savunacak g&uuml;c&uuml;n&uuml;z yok ise onlarla savaşa girmemelisiniz.</p>\r\n\r\n<p>\r\n	D&ouml;rd&uuml;nc&uuml; g&ouml;r&uuml;ş: burada murat edilen şudur; sizi zor duruma sokacak şekilde yapılan infaktır, israf etmeyin. İmam Sadık&rsquo;tan (a.s) bu anlama yakın bir rivayette ş&ouml;yle buyurmuştur: eğer bir kimse sahip olduğu her şeyi, Allah yolunda infak ederse, iyi bir iş yapmamıştır ve bu da bir Tevfik bir başarı olarak tanımlanamaz. Allah Teala&rsquo;nın şu buyruğu mucibince: &ldquo;kendinizi ellerinizle tehlikeye atmayın, iyilik edin. Ş&uuml;phe yok ki, Allah iyilik edenleri sever.&rdquo; Yani, dengeli insanı sever.</p>\r\n\r\n<p>\r\n	Ayet, can tehlikesi olan işlerin haram olduğuna delalet etmektedir, yine aynı şekilde korku anında emri bil marufu terk etmenin caiz olduğuna da delalet eder. &Ccedil;&uuml;nk&uuml; bu iş, kendini &ouml;l&uuml;me atmaktır. Aynı şekilde bu ayet, imamın kendisinin ya da M&uuml;sl&uuml;manların canının tehlikede olması durumunda kafirler ve asilerle sulh yapılabileceğinin caiz olduğuna da delalet eder.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\r\n\r\n<p>\r\n	El Mizan tefsirinin sahibi ş&ouml;yle diyor: &ldquo;Mallarınızı Allah yolunda infak edin, kendinizi ellerinizle tehlikeye atmayın&hellip;&rdquo; Allah Teala bu ayette, mallardan infak etme emrini, Allah yolunda cihada sağlam durabilmek i&ccedil;in vermiştir. Olarak belirlemiştir&hellip; ve &ldquo;bi eydikum&rdquo; ayetindeki &ldquo;ba&rdquo; zaid ve tekit i&ccedil;indir. Bu şekilde ayetin manası, kudret ve g&uuml;c&uuml;n&uuml;z&uuml; boşa harcamayın olmaktadır, &ldquo;elinizle&rdquo; kelimesi insanın kudret ve g&uuml;c&uuml;ne olarak s&ouml;ylenmiştir.</p>\r\n\r\n<p>\r\n	Ş&ouml;yle denilmesi de m&uuml;mk&uuml;nd&uuml;r: &ldquo;bi eydikum&rdquo; ayetindeki &ldquo;ba&rdquo; sebeptir ve &ldquo;atmayın&rdquo;ın gizli mefulud&uuml;r, şu halde mana ş&ouml;yle olacaktır: kendinizi, kendi ellerinizle helaka s&uuml;r&uuml;klemeyin, &ldquo;tehlike&rdquo; ve &ldquo;helaket&rdquo; aynı anlamdadır. Bu mana insanın d&ouml;nd&uuml;r&uuml;lmesidir, &ouml;yle ki nerede olduğunu bile bilemeyecek durumda olmasıdır. &ldquo;Tehl&uuml;ke&rdquo; &ldquo;Tef&rsquo;ule&rdquo; vezninde ayn harfinin &ouml;tre olmuş halidir ve l&uuml;gatte, o vezinde &ldquo;Tehl&uuml;ke&rdquo;den başka bir mastar bulunmamaktadır.</p>\r\n\r\n<p>\r\n	Bu ayette s&ouml;ylenen mutlaktır ve burada helaka sebebiyet veren her şey, ifrat ve tefrit dahil yasaklanmıştır. Aynı şekilde, cimrilik ve cihad zamanında malını infak etmekten ka&ccedil;ınmak da, g&uuml;&ccedil; ve kuvvetin yok olmasına sebebiyet vererek insanın d&uuml;şmanın baskısından dolayı helak olmasına yol a&ccedil;acaktır. Yine savurganlık ve b&uuml;t&uuml;n malını infak etmek, kıymet bilmezliktir ve toplumsal &ccedil;&ouml;k&uuml;ş&uuml;, yaşantının ve ferdin kişiliğinin yok olmasını peşi sıra getirecektir. <a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\r\n\r\n<p>\r\n	Allame, ayetin tefsirinin devamında rivayet kısmında ş&ouml;yle diyor: Seduk, Sabit bin Enes&rsquo;ten, o da Peygamber&rsquo;den ş&ouml;yle buyurduğunu naklediyor: sultana itaat vaciptir. Her kim sultana itaat etmeyi terk ederse, Allah tealaya itaati terk etmiş ve Allah&rsquo;ın yasaklarına girmiştir. Allah Teala ş&ouml;yle buyuruyor: &ldquo;kendinizi ellerinizle tehlikeye atmayın&hellip;&rdquo;</p>\r\n\r\n<p>\r\n	Durrul Mensur bir &ccedil;ok yoldan, Eslem ebi Umran&rsquo;dan rivayet ederek ş&ouml;yle diyor:</p>\r\n\r\n<p>\r\n	&ldquo;Biz Konstantiniyye&rsquo;de (İstanbul) idik, Mısırlıların komutanı Ukbe bin Amir ve Şamlıların komutanı Fezale bin Ubeyd idi. Romalıların b&uuml;y&uuml;k bir ordusu karşımızda saf tutmuştu ve biz de onların karşısında saf tuttuk. Bu esnada M&uuml;sl&uuml;manlardan biri, Romalılara saldırdı ve onların arasında kaldı. M&uuml;sl&uuml;manlar ş&ouml;yle bağrışmaya başladılar: Subhanallah o kendini kendi eliyle helaka s&uuml;r&uuml;kledi. Ebu Eyyub, Peygamber&rsquo;in sahabesi, durdu ve ş&ouml;yle s&ouml;yledi: Ey insanlar, siz bu ayeti bu şekilde anlamlandırıyorsunuz, oysaki bu ayet Ensar hakkında nazil olmuştur. Allah Te&acirc;la dinini aziz kıldığında ve dinin yardımcıları &ccedil;oğaldığında, bizden bazıları gizlice diğer bazılarımıza ş&ouml;yle dedi: mallarımız yok oldu ve Allah Te&acirc;la İslam&rsquo;ı aziz kıldı, İslam&rsquo;ın yardımcıları &ccedil;oğaldı. Bundan sonra en iyisi bizler mallarımızla ilgilenelim, kaybettiklerimizi yerine koyalım. Allah Te&acirc;la, Peygamber&rsquo;ine bu ayeti nazil etti ve bizim s&ouml;zlerimize cevap verdi: &ldquo;Mallarınızı Allah yolunda infak edin, kendinizi ellerinizle tehlikeye atmayın&hellip;&rdquo;</p>\r\n\r\n<p>\r\n	Burada &ldquo;tehlike&rdquo;den murat edilen, mal biriktirmek ve işleri d&uuml;zene sokmak i&ccedil;in cihadı terk etmektir.</p>\r\n\r\n<p>\r\n	Ayet&rsquo;in anlamları hakkındaki farklı rivayetler, bizim ayet hakkındaki g&ouml;r&uuml;ş&uuml;m&uuml;z&uuml; teyit etmektedir. Ayet mutlaktır ve infakın ifrat ve tefrit boyutunu kapsamaktadır, belki infak dışında bir şeyi de kapsıyor olabilir.</p>\r\n\r\n<p>\r\n	<strong>2- Rivayetler</strong></p>\r\n\r\n<p>\r\n	Bir&ccedil;ok rivayet İntiharın haram olması konusunda deliller i&ccedil;ermektedir. Vesailuş Şia&rsquo;da<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a> birka&ccedil; rivayete dayanarak &ldquo;Bab-u Tahrimi Katlil insan nefsehu&rdquo; başlığı altında bir bab bulunmaktadır.</p>\r\n\r\n<p>\r\n	<strong>Birinci rivayet:</strong></p>\r\n\r\n<p>\r\n	İmam Sadık (a.s) buyuruyor ki: &ldquo;kim kasten kendini &ouml;ld&uuml;r&uuml;rse, cehennem ateşinde ebedi kalacaktır.&rdquo;</p>\r\n\r\n<p>\r\n	Saduk bu rivayeti Ukab-ul A&rsquo;mal adlı eserinde başka bir sened ile zikretmiştir. Kuleyni Kafi&rsquo;de, Şeyh Tusi de Tehzib&rsquo;inde bu rivayeti Vesail&rsquo;de geldiği şekliyle nakletmişlerdir.</p>\r\n\r\n<p>\r\n	<strong>İkinci rivayet:</strong></p>\r\n\r\n<p>\r\n	İmam Sadık (a.s) buyurdu ki: &ldquo;Kim kasten kendini &ouml;ld&uuml;r&uuml;rse, cehennem ateşinde ebedi kalacaktır. Allah Te&acirc;la ş&ouml;yle buyurmaktadır: Birbirinizi &ouml;ld&uuml;rmeyin, ş&uuml;phe yok ki Allah size rahimdir. Ve kim haddini aşarak zulmedip bu işi işlerse onu ateşe sokarız ve bu, Allah&rsquo;a pek kolaydır.&rdquo;</p>\r\n\r\n<p>\r\n	Rivayetin devamındaki ilavenin Seduk&rsquo;un s&ouml;z&uuml; olması muhtemeldir.</p>\r\n\r\n<p>\r\n	<strong>&Uuml;&ccedil;&uuml;nc&uuml; rivayet:</strong></p>\r\n\r\n<p>\r\n	İmam Sadık (a.s) bir hadisinde ş&ouml;yle buyurmuştur: &ldquo;M&uuml;min her t&uuml;rl&uuml; belaya m&uuml;ptela olabilir her t&uuml;rl&uuml; &ouml;l&uuml;me du&ccedil;ar olabilir, ancak kendi canına kıymaz.&rdquo;</p>\r\n\r\n<p>\r\n	<strong>D&ouml;rd&uuml;nc&uuml; rivayet:</strong></p>\r\n\r\n<p>\r\n	İmam Bakır (a.s) buyurdu ki: Resulullah (s.a.a)ın huzurunda, Kızman adındaki ashabından s&ouml;z a&ccedil;ıldı ve onun kardeşlerine yardım ettiğinden, onun iyiliklerinden bahsedildi. Peygamber buyurdu: o ateş ehlinden olacaktır. Daha sonra bir kimse Peygamber&rsquo;in huzuruna geldi ve ş&ouml;yle dedi: Kızman şehit oldu, Peygamber buyurdu: Allah Te&acirc;la her işe muktedirdir. Sonra bir başkası Resulullah&rsquo;ın huzuruna geldi ve dedi: o intihar etti. Peygamber buyurdu: Ben Allah&rsquo;ın Resul&uuml; olduğuma şehadet ederim&hellip;&rdquo; <a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\r\n\r\n<p>\r\n	<strong>Beşinci rivayet:</strong></p>\r\n\r\n<p>\r\n	Ebi Said Hudri diyor ki: Bir cihada gittiğimiz zaman, dokuz kişilik ya da on kişilik gruplara ayrılır, işleri kendi aramızda b&ouml;l&uuml;ş&uuml;rd&uuml;k. Bir kısmımızı eşyalarımızı korumaları i&ccedil;in eşyaların yanında bırakırdık, bazı dostlarımıza bineklere su verme, yiyecek hazırlama işi verilirdi ve bazıları da Peygamber&rsquo;in huzuruna giderdi. Bu seferlerden birinde, &uuml;&ccedil; kişilik işi tek başına yapan birisi vardı: terzilik yapar, bineklere su verir ve yemeği de hazırlardı. Peygamber&rsquo;in huzurunda ondan s&ouml;z a&ccedil;ıldı. Peygamber buyurdu: o ateş ehli bir adamdır. Daha sonra biz d&uuml;şmanla karşı karşıya geldik ve savaşa koyulduk. O adam gitti bir ok alarak onunla kendini &ouml;ld&uuml;rd&uuml;. Peygamber buyurdu: Şehadet ederim ki, ben Allah&rsquo;ın resul&uuml; ve kuluyum.</p>\r\n\r\n<p>\r\n	<strong>3- Akli Delil</strong></p>\r\n\r\n<p>\r\n	İbn İdris Serair&rsquo;de ş&ouml;yle diyor: Bir kimse mundar olmuş bir şeyi yemeye mecbur kalırsa, o şeyi yemek ona vacip olur, yemekten ka&ccedil;ınması caiz değildir. Bu konudaki bizim delilimiz şudur: a&ccedil;ıktır ki, nefse zararı def etmek, aklın h&uuml;km&uuml;nce vaciptir ve mundar bir şeyi yemekle b&uuml;y&uuml;k bir zararın &ouml;n&uuml;ne ge&ccedil;ecekse, zararı bertaraf etmek ona vacip olmuştur.</p>\r\n\r\n<p>\r\n	Ağa Rıza Hansari, Maidetul Semaviye de ş&ouml;yle demektedir:</p>\r\n\r\n<p>\r\n	Zorunluluk halinde, acaba haram olan bir şeyi yemek i&ccedil;in cevaz var mıdır demek yanlıştır&hellip; veya onu yemek vacip mi olur ya da onu terk etmek g&uuml;nah mıdır diye d&uuml;ş&uuml;nmek. İkinci s&ouml;z daha a&ccedil;ıktır; nefsin korunması vaciptir, aklen ve şer&rsquo;en tehlikede bu şekilde d&uuml;ş&uuml;nmek haramdır, zorunlu olduğun vakit o şeyden yemekten ka&ccedil;ınmak haramdır, nefsi korumayı terk etmek ve tehlike anında b&ouml;ylesi bir ş&uuml;pheye d&uuml;şmek, haram olmaktadır.</p>\r\n\r\n<p>\r\n	B&uuml;t&uuml;n bu zikredilen delillerden sonra, intiharın haram olması konusunda hi&ccedil;bir teredd&uuml;te mahal olmadığı anlaşılmaktadır, bu a&ccedil;ıdan şeraitte şu şekilde nakledilmiştir:</p>\r\n\r\n<p>\r\n	Yenilmesi ve i&ccedil;ilmesi haram olan beşinci şey, &ouml;ld&uuml;r&uuml;c&uuml; etkisi bulunan zehirlerdir. Ondan az veya &ccedil;ok i&ccedil;mek haramdır. Aynı şekilde insanın kendini helak g&ouml;t&uuml;recek işlerde bulunması da haramdır. <a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\r\n\r\n<p>\r\n	<strong>İkinci Konu:<br />\r\n	Canı Korumanın Vacip Oluşu</strong></p>\r\n\r\n<p>\r\n	Nefsin korunmasının vacip oluşuna, şu şekilde delil getirilmektedir ki, nefsin korunmaması, kendi canına kıymak gibidir, ancak acaba nefsin yok olmaktan korunmaması, b&uuml;t&uuml;n hallerde katli nefs ve kendini helaka s&uuml;r&uuml;klemek midir? Acaba mundar k&ouml;pek eti yemek zorunda kalan bir kimsenin onu yemekten ka&ccedil;ınarak &ouml;lmesi durumunda, onun i&ccedil;in kendini &ouml;ld&uuml;rd&uuml; diyebilir miyiz? Aynı şekilde, eğer bir kimsenin sadece abdest alabileceği ya da susuzluğunu giderebileceği kadar suyu varsa, şu halde eğer o su ile abdest alır ve susuzluktan &ouml;l&uuml;rse, o canına kıymış olur mu?</p>\r\n\r\n<p>\r\n	Kendi canına kıymakla, nefsini korumamak arasında orta bir yolun var olduğunu s&ouml;ylemek m&uuml;mk&uuml;nd&uuml;r. Kendini &ouml;l&uuml;mden ve yok olmaktan korumayan herkesin canına kıydığı s&ouml;ylenemez. Ayetlerin ve rivayetlerin ortaya koyduğu şey, kendini &ouml;ld&uuml;rmek, intihar etmektir, ama nefsin korunmasının vacip oluşu, hatta katli nefs durumu dahi bunun doğruluğunu g&ouml;stermez. Bunun bir delili yoktur, ancak nefsi korumanın aklen vacip olduğunun s&ouml;ylenmesi yahut ayrıntılı bir rivayetin olduğunun s&ouml;ylenmesi, Sahihe-i Muhammed bin Azafir ve Mursele-i Seduk&rsquo;un imam Sadık (a.s)dan daha sonra nakledeceğimiz rivayet bu konuda delil olabilir.</p>\r\n\r\n<p>\r\n	İbn Berrac&rsquo;ın Cevahirul Fakihde naklettiği gibi bazı fakihlerin s&ouml;zlerinden anlaşılan şudur ki, o nefsini &ouml;l&uuml;mden korumamayı, bir nevi kendini &ouml;ld&uuml;rme, nefsini yok etmek olarak g&ouml;rmektedir.</p>\r\n\r\n<p>\r\n	Diyelim ki bir kimse zorunluluk halinde yiyecek mundar bir şey bulamadı ve başkasına ait olan bir yiyeceği buldu ve onu satın alacak g&uuml;c&uuml; de yok ya da onu satın alacak g&uuml;c&uuml; var ama o yiyeceğin sahibi satmaya yanaşmıyor, ona bir şeyin karşılığında ya da karşılıksız bir şey vermiyor. Şu halde acaba, mecbur kalan kimse o yiyeceği elde etmek i&ccedil;in sahibiyle kavga edebilir mi?</p>\r\n\r\n<p>\r\n	Bu soruya verilecek cevap evettir. Yiyecek i&ccedil;in onunla kavga edebilir, &ccedil;&uuml;nk&uuml; zarara karşı kendini bilfiil (bazı n&uuml;shalarda bilakl olarak ge&ccedil;miştir) savunmak vaciptir. Yine Allah tealanın s&ouml;z&uuml;ne isnaden: &rdquo;kendinizi ellerinizle tehlikeye atmayın&hellip;&rdquo; ve &ldquo;birbirinizi &ouml;ld&uuml;rmeyin&hellip;&rdquo; aynı şekilde &ouml;zellikle Peygamber&rsquo;den de ş&ouml;yle rivayet edilmiştir:</p>\r\n\r\n<p>\r\n	&ldquo;Her kim bir M&uuml;sl&uuml;man&rsquo;ın &ouml;ld&uuml;r&uuml;lmesine bir s&ouml;z ile dahi yardım ederse, kıyamet g&uuml;n&uuml; alnında ş&ouml;yle yazılmış olarak gelir: &ldquo;Allah&rsquo;ın rahmetinden &uuml;midini kesmiş kimse.&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\r\n\r\n<p>\r\n	Nefsi zarardan korumak, nefs&rsquo;i katletmeye yardım etmekten daha evladır.<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\r\n\r\n<p>\r\n	Nefsi korumanın vacip oluşunu &ndash; her ne kadar nefsi korumamak, nefsi katletmek anlamına gelmese bile &ndash; imam Sadık&rsquo;tan (a.s) ayrıntılı bir rivayet ile ispat etmek m&uuml;mk&uuml;nd&uuml;r:</p>\r\n\r\n<p>\r\n	İmam Sadık (a.s) buyuruyor ki:</p>\r\n\r\n<p>\r\n	Allah Te&acirc;la insanın bedensel kuvvetini sağlayan ve insanın iyiliğine olan şeyi bilmektedir ve onu, fazlından dolayı onların maslahatı i&ccedil;in onlara helal ve m&uuml;bah kılmıştır. Aynı şekilde, onların zararına olan şeyi de bilmektedir ve onu yasaklamış, onu insanlara haram kılmıştır. Sonra da bu şeyi zorunluluk durumunda, bedenlerinin g&uuml;c&uuml; sadece buna bağlı olduğunda helal kılmış ve onlara sadece ihtiyacınız kadar, ancak fazlası değil diye faydalanmalarını emretmiştir.</p>\r\n\r\n<p>\r\n	Bu anlama yakın Muhammed bin Abdullah ve Sahihei Muhammed bin Azafir gibi başka m&uuml;rsel rivayetler de vardır.</p>\r\n\r\n<p>\r\n	Aynı şekilde Seduk&rsquo;un m&uuml;rsel rivayeti de bu manaya delalet etmektedir:</p>\r\n\r\n<p>\r\n	İmam Sadık (a.s) buyurdu ki: eğer bir kimse leş, kan ve domuz eti yemeye mecbur kalır da onlardan yemez ve &ouml;l&uuml;rse, kafirdir.</p>\r\n\r\n<p>\r\n	Her ne kadar ayetlerin zahiri rivayetler g&ouml;z &ouml;n&uuml;ne alınmadığında zaruret halinde haram olan bir şeyi yemenin vacip olduğunu değil de, cevaz verildiğini g&ouml;sterse de, zaruret ayetleri, rivayetlerin eşliği ve yardımı ile ele alındığında nefsi korumanın vacip oluşu g&ouml;r&uuml;lebilir. Bu ayetler şunlardır:</p>\r\n\r\n<p>\r\n	&ldquo;Allah size ancak &ouml;l&uuml;y&uuml; (leşi), kanı, domuz etini ve Allah&rsquo;tan başkası adına kesileni haram kıldı. Her kim bunlardan yemeye mecbur kalırsa, başkasının hakkına saldırmadan ve haddi aşmadan bir miktar yemesinde g&uuml;nah yoktur. Ş&uuml;phe yok ki Allah &ccedil;ok&ccedil;a bağışlayan &ccedil;ok&ccedil;a esirgeyendir.&rdquo; <a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\r\n\r\n<p>\r\n	&ldquo;Leş, kan, domuz eti, Allah&rsquo;tan başkası adına boğazlanan, boğulmuş, (taş, ağa&ccedil; vb. ile) vurulup &ouml;ld&uuml;r&uuml;lm&uuml;ş, yukarıdan yuvarlanıp &ouml;lm&uuml;ş, boynuzlanıp &ouml;lm&uuml;ş (hayvanlar ile) canavarların yediği hayvanlar &ndash; yetişip kestikleriniz m&uuml;stesna - &hellip; Size haram kılındı&hellip; kim g&ouml;n&uuml;lden g&uuml;naha y&ouml;nelmiş olmamak &uuml;zere a&ccedil;lık halinde dara d&uuml;şerse (haram etlerden yiyebilir). &Ccedil;&uuml;nk&uuml; Allah &ccedil;ok bağışlayıcı ve esirgeyicidir.&rdquo; <a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\r\n\r\n<p>\r\n	&ldquo;De ki: Bana vahyolunanda, leş veya akıtılmış kan yahut domuz eti -ki pisliğin kendisidir- ya da g&uuml;nah işlenerek Allah&rsquo;tan başkası adına kesilmiş bir hayvandan başka, yiyecek kimseye haram kılınmış birşey bulamıyorum. Başkasına zarar vermemek ve sınırı aşmamak &uuml;zere kim (bunlardan) yemek zorunda kalırsa bilsin ki Rabbin bağışlayan ve esirgeyendir&rdquo; <a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\r\n\r\n<p>\r\n	&ldquo;(Allah) size, sadece &ouml;l&uuml; hayvanı, kanı, domuz etini ve Allah&rsquo;tan başkası adına kesilen hayvanı haram kıldı. Ancak kim mecbur kalırsa (başkalarının haklarına) saldırmaksızın, sınırı da aşmadan (bunlardan yiyebilir). &Ccedil;&uuml;nk&uuml; Allah &ccedil;ok bağışlayan, pek esirgeyendir.&rdquo; <a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\r\n\r\n<p>\r\n	&ldquo;Oysa Allah, &ccedil;aresiz yemek zorunda kaldığınız dışında, haram kıldığı şeyleri size a&ccedil;ıklamıştır.&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\r\n\r\n<p>\r\n	&Ouml;zet olarak, &ldquo;katl-i nefs&rdquo; ve &ldquo;kendini helaka s&uuml;r&uuml;klemek&rdquo; olarak addedilen her hangi bir durumla y&uuml;z y&uuml;ze kalırsa, bu işin haram olduğunda şek ve ş&uuml;phe yoktur. Lakin, eğer katl-i nefs ile değil de hıfz-ı nefsi (nefsini korumayı) terk etmek durumunda kalırsa, bu durumun haram olduğuna dair, katl-i nefsin haram olmasına dair olan delillerin dışında başka delillere de ihtiyacı var mıdır? Tıpkı, fakirlik ve ihtiyacını insanlara belli etmemek isteyen, dolayısıyla tedavisini yapmayan hasta birisi gibi, ya da ihtiyarlıktan dolayı meydana gelen tedavisi pahalı bir hastalıktan, g&uuml;c&uuml; olsa bile tedavi i&ccedil;in &ccedil;abalamayan bir kimse, yahut canı pahasına tehlikeli seferlere &ccedil;ıkan bir tacir gibi, veya a&ccedil;lığını, susuzluğunu giderebilecekken, &ccedil;eşitli vesilelerle kendi tedavisini yapabilecekken fedakarlık yapıp din kardeşini kendine tercih eden bir m&uuml;min gibi.</p>\r\n\r\n<p>\r\n	Dikkatle baktığımızda akıl sahiplerinin ve M&uuml;sl&uuml;manların nezdinde, katl-i nefs&rsquo;in ve kendini helaka s&uuml;r&uuml;klemenin k&ouml;t&uuml; ve &ccedil;irkin bir iş olduğunu g&ouml;r&uuml;yoruz. Ancak nefsi ve bedeni korumayı terk etmek onların nezdinde b&ouml;yle değildir. Şu halde onların g&ouml;r&uuml;şleri de katl-i nefs&rsquo;in ve kendini helaka s&uuml;r&uuml;klemenin, her zaman nefsi korumayı terk etmek anlamına gelmediğine şahitlik etmektedir. Halk arasında meşhur olan bir s&ouml;z vardır, ş&ouml;yle s&ouml;ylenmektedir: &ldquo;bedenin korunması ya da sağlığın korunması vacibattandır&rdquo;, genel anlamda bunun kitap ve s&uuml;nnette bir delili yoktur, ancak burada kasıt akli olarak vaciptir denilebilir.</p>\r\n\r\n<p>\r\n	Farz edelim ki, nefsi korumak, eğer terk edilmesi durumunda katl-i nefs olmayacaksa bile vaciptir. Bu vacibi terk etmenin g&uuml;nahı, tıptı diğer vacipleri terk etmenin g&uuml;nahı gibidir. Rivayetlerde s&ouml;ylenen katl-i nefs&rsquo;in g&uuml;nahı gibi değildir: &ldquo;kim kasten kendini &ouml;ld&uuml;r&uuml;rse, cehennem ateşinde ebedi kalacaktır.&rdquo; Bu amelin karşılığı ise, yapılan işte vacibin diğer vacip karşısında yahut bu haram ile bir başka haram arasındaki ehem ve m&uuml;him durumuna g&ouml;re ortaya &ccedil;ıkacaktır. &Ccedil;&uuml;nk&uuml; her hangi bir vacibi terk etmek ile katl-i nefs arasında, &ouml;nem durumuna g&ouml;re b&uuml;y&uuml;k bir fark vardır.</p>\r\n\r\n<p>\r\n	B&uuml;t&uuml;n bu ele alınan konular ışığında, bir kimse fakihlerin s&ouml;z&uuml;ne tabi olursa, a&ccedil;ık bir şekilde onların nefsin korunmasının vacip olduğuna ve bunun dinin değişmez h&uuml;k&uuml;mlerinden olduğuna dair fetva verdiklerini g&ouml;recektir. Tıpkı Şeyh Tusi gibi, El Hilaf kitabında ş&ouml;yle diyor:</p>\r\n\r\n<p>\r\n	Bir kimse, mundar bir şeyden yemek zorunda kalırsa, o şeyden yemek ona vaciptir ve onu yemekten ka&ccedil;ınması caiz değildir. Lakin, Şafii bu konuda iki y&ouml;n zikretmiştir: Biri aynen bizim dediğimiz şeydir ve diğeri ise Ebu İshak&rsquo;ın şu s&ouml;z&uuml;d&uuml;r: b&ouml;ylesi birisi i&ccedil;in mundarı yemek vacip değildir; &ccedil;&uuml;nk&uuml; onun i&ccedil;in mundar yemekten ka&ccedil;ınmasının sebebi necaset ile kirlenmek istememesidir.</p>\r\n\r\n<p>\r\n	Bizim s&ouml;ylediklerimizin delili, şudur ki; nefs&rsquo;e gelen zararları &ouml;nlemenin vacip olduğunu biliyoruz. O halde zorunluluk halinde mundar olan bir şeyin yenilmesi m&uuml;bah olmaktadır ve bu şekilde nefs i&ccedil;in daha b&uuml;y&uuml;k bir zarar &ouml;nlenebilecek ise, o şeyin yenilmesi vacip olacaktır.</p>\r\n\r\n<p>\r\n	Merhum Tabersi Muntehab-ul Hilaf da ş&ouml;yle diyor: Bir kimse mundar yemek zorunda kalırsa, o mundardan yemek ona vaciptir ve yemekten ka&ccedil;ınması caiz değildir; a&ccedil;ık&ccedil;a bildiğimiz &uuml;zere nefs&rsquo;e zararı olan şeylerden korunmak vaciptir, bununla birlikte burada ikinci bir yol bulunmamaktadır.</p>\r\n\r\n<p>\r\n	İbn Berrac ş&ouml;yle diyor: Bir kimse zorunluluk halinde yiyecek mundar bir şey bulamadı ve başkasına ait olan bir yiyeceği buldu ve onu satın alacak g&uuml;c&uuml; de yok ya da onu satın alacak g&uuml;c&uuml; var ama o yiyeceğin sahibi satmaya yanaşmıyor, ona bir şeyin karşılığında ya da karşılıksız bir şey vermiyor. Şu halde acaba, mecbur kalan kimse o yiyeceği elde etmek i&ccedil;in sahibiyle kavga edebilir mi? Bu sorunun cevabı evettir, yiyecek i&ccedil;in onunla kavga edebilir, &ccedil;&uuml;nk&uuml; zarara karşı kendini bilfiil (bazı n&uuml;shalarda bilakl olarak ge&ccedil;miştir) savunmak vaciptir ve yine Allah tealanın s&ouml;z&uuml;ne isnaden: &rdquo;kendinizi ellerinizle tehlikeye atmayın&hellip;&rdquo;</p>\r\n\r\n<p>\r\n	Yine devamında ş&ouml;yle diyor: Eğer zorunluluk halinde olan bir kimse, yiyeceğin sahibiyle kavga eder ve onu &ouml;ld&uuml;r&uuml;rse, bu kimsenin h&uuml;km&uuml; ne olacaktır?</p>\r\n\r\n<p>\r\n	Cevabı şudur: Zorunluluk halinde olan kimse, yiyeceğin sahibini &ouml;ld&uuml;r&uuml;rse zorunluluk halinde olan kimse i&ccedil;in bir sorumluluk yoktur, yiyeceğin sahibinin kanı heder olmuştur, &ccedil;&uuml;nk&uuml; onu hak &uuml;zere &ouml;ld&uuml;rm&uuml;şt&uuml;r. eğer kavgada yiyeceğin sahibi, zorunluluk i&ccedil;inde olan kimseyi &ouml;ld&uuml;r&uuml;rse, &ouml;len kimsenin kanının hesabı onun &uuml;zerindedir, &ccedil;&uuml;nk&uuml; o (zorunluluk halinde olan kimse) zul&uuml;m ile &ouml;ld&uuml;r&uuml;lm&uuml;şt&uuml;r.</p>\r\n\r\n<p>\r\n	Esbahu Şia da ş&ouml;yle yazmaktadır: Zorunluluk halinde olup da yemek i&ccedil;in mundar bir şey bulamayan kimsenin yanındaki arkadaşında onu hayatta tutacak kadar yiyecek vardır, ancak o arkadaşı da ne satmaya, ne &ouml;d&uuml;n&ccedil; vermeye ne de karşılıksız vermeye yanaşmamaktadır. Bu durumda zorunluluk halinde olan kimse g&uuml;c&uuml; yettiğince yiyeceğin sahibiyle savaşır ve onu &ouml;ld&uuml;r&uuml;rse, yiyecek sahibinin kanı heder olmuştur ve eğer yiyecek sahibi zorunluluk halinde olan kimseyi &ouml;ld&uuml;r&uuml;rse, onun kanının hesabı onun &uuml;zerinde olacaktır.</p>\r\n\r\n<p>\r\n	Serair&rsquo;in m&uuml;ellifi ş&ouml;yle diyor:</p>\r\n\r\n<p>\r\n	Bir kimse, &ccedil;aresiz bir şekilde mundar yemeye mecbur olursa, mundarı yemek o kimseye vacip olur ve onu yemekten ka&ccedil;ınması caiz değildir. Bu konudaki a&ccedil;ık delilimiz şudur: biliyoruz ki, nefsi gelen zararlardan korunmak aklen vaciptir ve eğer mundarın yenilmesiyle, nefse gelecek daha b&uuml;y&uuml;k bir zararın &ouml;n&uuml;ne ge&ccedil;ilirse, o mundarı yemek vacip olur.</p>\r\n\r\n<p>\r\n	Şerayi&rsquo;nin m&uuml;ellifi yine ş&ouml;yle demektedir: Zorunluluk sahibi bir kimse bir başkasının yiyeceğinden yemeye mecbur kalır ve o yiyeceği satın almaya g&uuml;c&uuml; yetmezse, yemek sahibinin o yiyeceği zorunluluk sahibi kimseye bağışlaması vaciptir, &ccedil;&uuml;nk&uuml; bağışlamaktan ka&ccedil;ınması durumunda m&uuml;sl&uuml;manın &ouml;l&uuml;m&uuml;ne yardım etmiş olacaktır&hellip; ve eğer bu durumda yemek sahibi bağışlamaktan ka&ccedil;ınırsa, zorunluluk sahibi kimse kendisini helaka g&ouml;t&uuml;recek zorunluluk halini gidermek i&ccedil;in kavga edilebilir.</p>\r\n\r\n<p>\r\n	Allame Hilli, Kavaid&rsquo;de ş&ouml;yle diyor: Zorunluluk halinde olan bir kimse, başkasına ait olan bir yiyeceğe ulaşır, ve o yiyeceğin sahibi de zorunluluk halinde olan biri olursa, o yiyecek &uuml;zerinde &ouml;ncelik hakkı sahibinindir&hellip; ve eğer zorunluluk halindeki kimsenin &ouml;deyecek parası olmazsa, yiyeceğin sahibine o yiyeceği bağışlamak vaciptir ve eğer engel olursa, zorunluluk sahibi o yiyeceği zorla alabilir ve eğer yiyecek sahibi vermez ve kendini savunursa, yiyecek sahibini &ouml;ld&uuml;rebilir.</p>\r\n\r\n<p>\r\n	Şehid-i Evvel derslerinde ş&ouml;yle demektedir:</p>\r\n\r\n<p>\r\n	Haram olan şeyler hakkında şimdiye kadar s&ouml;ylediklerimiz, ihtiyar sahibi olunan durumlarla alakalıydı. Bununla birlikte, eğer &ouml;lmekten korkarsanız&hellip;, adı ge&ccedil;en b&uuml;t&uuml;n ayrıntılı bir şekilde anlatacağımız &uuml;zere haramları yemek, helal olacaktır. Nefsi korumanın vacip olması y&ouml;n&uuml;yle onları yemek zorunluluk halindeki kimseye vacip olacaktır. &Ouml;lmekten korkmakta, &ouml;l&uuml;mle y&uuml;z y&uuml;ze gelmek şart değildir, &ouml;l&uuml;m korkusu bile m&uuml;bah olmasını gerekli kılar.</p>\r\n\r\n<p>\r\n	Şehid-i Sani, Mesalik&rsquo;te ş&ouml;yle diyor:</p>\r\n\r\n<p>\r\n	Zorunluluk sahibi bir kimse, bir başkasına ait helal bir yiyeceğe ulaşırsa, iki ihtimalden başka bir hal yoktur: ya yiyeceğin sahibi orada hazırdır ya da orada hazır değildir. Eğer, orada hazır bulunuyor ve kendisi de zorunluluk halinde olup o yiyeceğe ihtiyacı varsa, &ouml;ncelik kendisinindir. Zorunluluk sahibi olan diğer kimse, o yiyecek, sahibinin ihtiyacından fazla değilse ondan alma hakkına sahip değildir, ancak yiyeceğin sahibi olmayan kimse peygamber olursa, bu halde yiyecek sahibinin o yiyeceği bağışlaması &uuml;zerine farz olur. Aynı şekilde yiyeceğin sahibi &ndash; ki kendisi de zorunluluk sahibi olup o yiyeceğe ihtiyacı olursa onu bağışlaması farz değildir &ndash; fedakarlık ederek diğer ihtiya&ccedil; sahibini kendine tercih ederse, bu fedakarlığın caiz olması &uuml;zerinde konuşmak gerekir. Burada iki g&ouml;r&uuml;ş s&ouml;z konusudur, daha doğru olan g&ouml;r&uuml;şe g&ouml;re fedakarlık caizdir. Farz edelim ki, bu iki kişinin İslam nazarında eşit olmaları, Allah Teala&rsquo;nın s&ouml;z&uuml;ne olan ihtiramdan dolayı: &ldquo;kendi ihtiya&ccedil;ları olduğu halde isar&rsquo;da bulunurlar&rdquo; mucibince ve hedeflenen şey, nefsin korunması gerekliliğidir ve bu hedef, ikisi i&ccedil;inde ge&ccedil;erli olduğu i&ccedil;in, bu ikisi arasında bir tercih yapılamaz. Burada isar&rsquo;a cevaz verilmemesi ihtimali de vardır; şundan dolayı ki, kişi yiyeceği bağışlamayarak kendi nefsini koruma g&uuml;c&uuml;ne sahip olacaktır, bu halde o yiyeceğin bağışlanması caiz değildir, &ccedil;&uuml;nk&uuml; o yiyeceğin bağışlanması onu helaka s&uuml;r&uuml;klenmesine neden olacaktır. Elbette ş&ouml;yle de denebilir; bu iş nefsini helaka s&uuml;r&uuml;klemek değildir, tıpkı savaş meydanında bir m&uuml;cahidin kendisi gibi (savaşma kudretindeki) bir kimseyle karşı karşıya gelmesi gibi, &ouml;lebilme ihtimalinin belirmesi, nefsini helaka s&uuml;r&uuml;klemenin &ouml;rneği değildir. Eğer bu şekilde &ouml;ld&uuml;r&uuml;l&uuml;rse, helak olmamış, aksine kat kat (derece olarak) &ouml;d&uuml;llendirilmiştir.</p>\r\n\r\n<p>\r\n	Yiyecek sahibi eğer zorunluluk derecesinde yiyeceğe ihtiya&ccedil; duymuyorsa, zorunluluk sahibi kimseye yiyeceğini vermesi vaciptir, o kişi ister m&uuml;sl&uuml;man olsun, ister zımmi, isterse emanda olan birisi olsun. Aynı şekilde hali hazırda o yiyeceğe ihtiyacı olmasa bile gelecekte o yiyeceğe ihtiya&ccedil; duyacağı aşikar olursa, zorunluluk halindeki kişi yine bu surette o yiyeceği sahibinden alır ve vermemesi durumunda onunla savaşırsa, eğer yiyeceğin sahibi bu kavgada zorunluluk sahibi kimseyi &ouml;ld&uuml;r&uuml;rse, kısas edilir.</p>\r\n\r\n<p>\r\n	Eğer yiyeceğin sahibi zorunluluk sahibi kimseyi men eder ve o da a&ccedil;lıktan &ouml;l&uuml;rse, acaba şer&rsquo;i mesuliyeti olacak mıdır, yoksa olmayacak mıdır? Burada iki y&ouml;n s&ouml;z konusudur: şer&rsquo;i sorumluluğun olmadı y&ouml;n&uuml;yle, yiyeceğin sahibi helaka s&uuml;r&uuml;kleyecek bir iş yapmamıştır, şer&rsquo;en sorumlu tutulduğu y&ouml;n&uuml;yle ise, mevcut şartların gereği zorunluluk sahibi kişiyi, onun malında hak sahibi yapmıştır ve tıpkı onu kendi yemeğinden men etmiş gibi olmuştur.</p>\r\n\r\n<p>\r\n	Zorunluluk sahibinin mundar yemesinin cevazı konusunun devamında yine ş&ouml;yle diyor:</p>\r\n\r\n<p>\r\n	Acaba mundar yemek belirli şartlar dahilin de mi caiz sayılmıştır, vacip ya da caiz olması ruhsatın aslında baki midir ve zorunluluk sahibi kimse onu yemekten ka&ccedil;ınabilir mi? Burada iki g&ouml;r&uuml;ş vardır, daha doğru olanı birinci g&ouml;r&uuml;şt&uuml;r; yemeyi terk etmek helaka s&uuml;r&uuml;klenmeye bir nevi yardım sayılır ve Allah Teala ayette: &ldquo;kendinizi ellerinizle tehlikeye atmayın&hellip;&rdquo; diye buyurarak bunu yasaklamıştır, bu y&uuml;zden helakı &ouml;nlemek i&ccedil;in helal yemeği yemek vaciptir. İkinci g&ouml;r&uuml;ş ise, haram olması dolayısıyla mundar bir şeyi yemekten &ccedil;ekinmek ve ka&ccedil;ınmak bir t&uuml;r vera (takva) olarak kabul edilmektedir. Bu tıpkı k&uuml;fr&uuml; gerektirecek s&ouml;zleri s&ouml;ylemeye zorlanan birisinin, bu s&ouml;zleri s&ouml;ylemekten ka&ccedil;ınıp, &ouml;lmesi gibidir. Bu zayıf bir g&ouml;r&uuml;şt&uuml;r, &ccedil;&uuml;nk&uuml; zorunluluk halinde yenilen haram yiyecek, artık haram olarak kabul edilmez. Bununla birlikte bunu terk etmek vera olmayacaktır. K&uuml;fr&uuml; izhar edecek s&ouml;zler ile mundar bir şeyi yemek arasındaki fark olduk&ccedil;a aşikardır. &Ccedil;&uuml;nk&uuml; kendisinden k&uuml;fr&uuml;n&uuml; izhar etmesi istenilen kimse, eğer bundan ka&ccedil;ınırsa ve &ouml;l&uuml;me razı olursa, onun bu teslimiyeti izzet ve y&uuml;celiktir, İslam&rsquo;ın azamet ve şerefini izhar etmektir. Haram yemenin aksine, bu korunması uğrunda canını feda etmeye değer bir şeydir.</p>\r\n\r\n<p>\r\n	Keşf&rsquo;ul Lisam&rsquo;da ş&ouml;yle denmiştir: Bize g&ouml;re yemek (mundar veya haram olan herhangi diğer bir şey) nefsin yok olmaktan, ya da başka bir şeyden korunması, vaciptir. Bununla birlikte, &ouml;l&uuml;m korkusu olduğu halde bu şeylerin yenilmesinden ka&ccedil;ınılması, caiz değildir. &Ccedil;&uuml;nk&uuml; zararın ortadan kaldırılması ve &ouml;zellikle de canı yitirmeye sebep olacak bir zararın ortadan kaldırılması vaciptir.</p>\r\n\r\n<p>\r\n	Men la Yehzurul Fakih&rsquo;te imam Sadık&rsquo;tan (a.s) ş&ouml;yle rivayet olmuştur: Eğer bir kimse leş, kan ve domuz eti yemeye mecbur kalır da onlardan yemez ve &ouml;l&uuml;rse, kafirdir.</p>\r\n\r\n<p>\r\n	Allame, İrşad El Ezhan&rsquo;da ş&ouml;yle diyor: Şu nebizlerin (i&ccedil;kilerin) hi&ccedil; biriyle (arpa suyu, hurma, &uuml;z&uuml;m vb. şeylerin şarabı) tedavi uygulamak caiz değildir, &hellip; ve zaruret halinde, g&ouml;z tedavisinde sarhoşluk verici şeyleri kullanmak caizdir.</p>\r\n\r\n<p>\r\n	Muhakkik Erdebili, Şerhi İrşad elEzhan&rsquo;da rivayetleri naklettikten sonra ş&ouml;yle diyor:</p>\r\n\r\n<p>\r\n	&ldquo;Bu rivayetler, sarhoşluk veren şeylerin haramlığına, &ouml;zellikle de şarabın kullanılmasının (tedavi i&ccedil;in) haram olmasına delalet eden bir&ccedil;ok deliller i&ccedil;ermektedir. Ancak rivayetlerin genelliği ve mahsus rivayetlerin &ccedil;oğunun sahih olmaması, buna ilave olarak nefsi helaka s&uuml;r&uuml;klemenin yasak oluşu ve nefsi korumanın emredilmiş olması ve yine zararın &ouml;nlenmesi, imkan dahilindeki akli, nakli, kitap, s&uuml;nnet ve icma delilleri, bunun kullanılmasına cevaz verdiğine delalet eder&hellip;</p>\r\n\r\n<p>\r\n	&hellip; İnsanın ihtiya&ccedil; duyduğunda ona olan mecburiyetini ortadan kaldıran her şey helaldir. Bunun delili akıl ve nakildir, bu y&uuml;zden bundan ka&ccedil;ınmak akli ve nakli deliller ışığında doğru değildir. Aynı şekilde leş ve domuz etinin yenilmesine cevaz verilmesi konusunda ayetlerde ve rivayetlerde bilgi verilmiştir. &Ouml;zellikle Mursele Muhammed bin Abdullah ve İmam Sadık&rsquo;ın (a.s) ashabından bir kısmının, bazı şeylerin haram oluşunun sebepleriyle ilgili yapılmış olan rivayetler, buna delalet etmektedir. Bu rivayette zikredilmiştir: &ldquo; onlara zararı olan şeylerden nehiy edildiler ve onlara haram kılındı sonra zorunluluk hali istisna kılınarak, bedenin ayakta kalamayacak durumda olması halinde helal edildi, ancak bedenin g&uuml;c&uuml;ne kavuşmasına yetecek kadar daha fazlası değil.&rdquo; Bu rivayetin senedinde itibar edilmesinde zararı olmayacak bir cehalet vardır. Bu rivayet, şarap i&ccedil;meye ve haram olan diğer şeylerden istifade etmeye, zarardan sadece onlar vasıtasıyla kurtulacağı surette cevaz verildiğini a&ccedil;ık&ccedil;a ortaya koymaktadır. Bu cevazın hastalığın tedavisinde ve aynı şekilde hastalık sırasında bunları yemenin ve i&ccedil;menin vacip olmasını gerektirmesi de uzak bir ihtimal değil&hellip;&rdquo;</p>\r\n\r\n<p>\r\n	Vahid Behbehani (r.a) Haşiye-i Şerhi İrşad&rsquo;da, &ldquo;bu rivayetin senedinde itibar edilmesinde zararı olmayacak bir cehalet vardır.&rdquo; S&ouml;z&uuml;n&uuml;n altında şunları s&ouml;ylemiştir: Kuleyni onu m&uuml;rsel olmayan bir senedle, Seduk ise onu Muhammed bin Ezafir&rsquo;den, o da babasından, babası da İmam Sadık&rsquo;tan (a.s) sahih bir sened ile rivayet etmişlerdir. Buna ilaveten, nefsi korumadan, &ouml;ncelikli bir sorumluluğun varlığı s&ouml;z konusu değildir; her ne kadar onun vacipliği tekit edilmişse de, g&uuml;nl&uuml;k namazlar ve bunun da &ouml;tesinde hatta usuli dinde, nefsi korumak i&ccedil;in takiyye yapılması gibi daha vacip farzdır ve Allah Teala buyuruyor ki: &ldquo; Kim imanından sonra Allah&rsquo;a (karşı) inkara sapıp da, - kalbi imanla tatmin bulmuş olduğu halde baskı altında zorlananlar hari&ccedil; &ndash; inkara g&ouml;ğ&uuml;s a&ccedil;arsa&hellip;&rdquo; Rivayetlerde ş&ouml;yle nakledilmiştir: &ldquo;Takiyyesi olmayanın dini yoktur.&rdquo; &ldquo;Takiyye bizim dinimiz ve babalarımızın dinidir.&rdquo; Takiyyenin &ouml;nemini anlatan ve tekitle gerektiğinde yapılmasını s&ouml;yleyen başka rivayetler de vardır&hellip; Takiyyenin nefsi korumak i&ccedil;in olduğu aşikardır.</p>\r\n\r\n<p>\r\n	Bunlara ek olarak zikredilen rivayet, Emal-i Seduk&rsquo;ta şu senetle gelmiştir: &ldquo;Şeyhe İbn Velid&rsquo;den, o Seffar&rsquo;dan, o Muhammed bin H&uuml;seyin bin Ebil Hattab&rsquo;dan, o Muhammed bin İsmail bin Bezi&rsquo;den, o Muhammed bin Ezafir&rsquo;den, o babasından, o da İmam Bakır&rsquo;dan (a.s).&rdquo; İlel-i Şerayi&rsquo; de şu senetle gelmiştir: &ldquo;Babasından, o Sa&rsquo;d&rsquo;dan, o Ahmed bin Muhammed bin İsa ve İbrahim bin Haşim Cemian, o Muhammed bin İsmail bin Bezi&rsquo;den, o Muhammed bin Ezafir&rsquo;den, o Babasından, o İmam Bakır&rsquo;dan (a.s).&rdquo; Yine aynı şekilde bu rivayeti, sahih tarik ile, Muhammed bin Ezafir&rsquo;den, o da bazı kimselerden ta İmam Bakır (a.s) ve İlel&rsquo;de &ldquo;Muhammed bin Ali bin İbrahim babasından, o da babalarından&rdquo; şeklinde nakledilmiştir. Şeyh Tusi şu senedle: &ldquo;Muhammed bin Ahmed bin Yahyadan, o İbrahim bin Haşim&rsquo;den, o Amr bin Osman&rsquo;dan v.b&rdquo; Ayyaşi tefsirinde şu senedle: &ldquo;Muhammed bin Abdullah&rsquo;tan, o da İmam Sadık&rsquo;ın (a.s) bazı ashabından, onlar da İmam Sadık&rsquo;tan (a.s)&rdquo; nakletmiştir. Bereki (ya Buki?) de bu rivayeti Mehasin&rsquo;de Kuleyni&rsquo;nin naklettiği sened ile, M&uuml;rsel (irsal) olmadan nakletmiştir. Oysa Kuleyni ve Seduk kendi kitaplarının başında ş&ouml;yle demişlerdir: &ldquo;Bu kitapta zikredilen rivayetlerin, sıhhatine inanmışlardır.&rdquo;</p>\r\n\r\n<p>\r\n	Bunların ışığında bu rivayetin en y&uuml;ksek dereceden muteber ve h&uuml;ccet olduğu anlaşılmıştır. Ek olarak, bu rivayetin geldiği bazı tarikler sahihti ve ayrıca ş&ouml;hret, senedin zayıflığını gerektirmiş olsaydı, rivayetin h&uuml;ccet oluşuna yeterli olurdu ve fıkıh da bu eksendedir, bu haliyle rivayetin zayıflığını telafi etmesi d&uuml;ş&uuml;n&uuml;lemez.</p>\r\n\r\n<p>\r\n	Şu ana kadar s&ouml;ylediklerimize şunu da ilave edelim ki, b&uuml;t&uuml;n sorumlulukların semeresi, sorumluluk sahibinin bekasından sonradır. (Bu halde, sorumluluk sahibinin bekası, sorumluluklardan daha &ouml;nemlidir.) Zorluğu ve sıkışıklığı gidermek, bunun da &ouml;tesinde eli a&ccedil;ıklık Şarih&rsquo;in (Muhakkik Erdebili) akli ve nakli delillerini, destekler niteliktedir. Bunlara ilaveten nefsin korunması, kur&rsquo;an&rsquo;ın yakinlerinden ve m&uuml;tevatir hadislerden olup, b&uuml;t&uuml;n bunlara zararı ortadan kaldırmayı ve birbirine de zarar vermeyi de ekleyebiliriz. Mefatih-i Şerayi kitabında da ş&ouml;yle zikredilmiştir: &ldquo;&hellip; susuzluktan perişan bir halde olup, &ouml;lmekten korkan bir adamın, bir şekilde şarap elde etmesi sorulduğunda buyurdu: sadece ihtiyacını giderecek kadar şaraptan i&ccedil;ebilir.&rdquo; Rivayetler m&uuml;tevatir olup, yine icma ve akıl, Allah&rsquo;ın haram kıldığı her şey zorunluluk halinde helal olur diye delil getirmektedir.</p>\r\n\r\n<p>\r\n	M&uuml;stened-&uuml;l Şia ş&ouml;yle diyor:</p>\r\n\r\n<p>\r\n	Yiyecek sahibinin, o yiyeceği zorunluluk halinde bulunan kimseye bağışlamasının vacip olması gibi, zorunluluk halinde bulunan kişinin de onu kabul etmesi vaciptir, sebebi de a&ccedil;ıktır. Eğer yiyeceğin sahibi, yiyeceği bağışlamaktan ka&ccedil;ınırsa, gerekirse zor kullanarak yiyeceği ondan alabilir, hırsızlık ve kavgayla da olsa, nefsi korumak vacip olması hasebiyle, daha &ouml;nceliklidir. Bununla birlikte nefsi korumanın delili, başkasının malını zorla ele ge&ccedil;irmekle &ccedil;elişse de, esasa r&uuml;cu etmektedir&hellip; Belki (yiyeceği almak i&ccedil;in kavga etmek) nehyi anil m&uuml;nker y&ouml;n&uuml;yle ele alındığında vaciptir, ve diğerlerinin de zorunluluk halinde bulunan kimseye nehyi anil m&uuml;nker&rsquo;de ve yiyeceği almasında yardım etmeleri vaciptir.</p>\r\n\r\n<p>\r\n	Cevahir kitabının yazarı ş&ouml;yle diyor:</p>\r\n\r\n<p>\r\n	Acaba haram olan bir yiyecekten, nefsi korumak i&ccedil;in yemek vacip midir? Bazıları vacip olduğunu s&ouml;ylemişlerdir, bazılar s&ouml;z&uuml;n zahiride bu konuda icma olduğunu iddia etmişlerdir ve doğru olan da budur. Zararı def etmenin ve nefsi korumanın vacip oluşu y&ouml;n&uuml;yle ve &ouml;nceki m&uuml;rsel rivayetlerde ve ashabın amelinde vardır. Bu s&ouml;z Şafii&rsquo;nin iki g&ouml;r&uuml;ş&uuml;nden birisine muhaliftir, Şafii diyor ki, caizdir vacip değil. &Ccedil;&uuml;nk&uuml; (o şeyi yemekten ka&ccedil;ınmak) bir t&uuml;r takva&rsquo;dır (vera) bununla birlikte bu işe sabretmek (ve onu yemekten ka&ccedil;ınmak) tıpkı, kendisinden k&uuml;fr&uuml;n&uuml; a&ccedil;ıklamasını istenen kimsenin, bunun yerine &ouml;l&uuml;m&uuml; kabul etmesi gibidir.</p>\r\n\r\n<p>\r\n	Bu g&ouml;r&uuml;şteki sorun a&ccedil;ıktır ve k&uuml;fr&uuml;n&uuml; a&ccedil;ıklamaktan ka&ccedil;ındığı i&ccedil;in &ouml;ld&uuml;r&uuml;lmekle, haram bir şeyi yemekten ka&ccedil;ınmak arasındaki fark ortadadır, elbette bu h&uuml;km&uuml; onun &ouml;l&ccedil;&uuml;s&uuml; olarak (k&uuml;fr&uuml; a&ccedil;ıklamaktansa &ouml;lmeye cevaz verilmesi) kabul ettiğimizi farz edersek&hellip; Şimdiye kadar zikredilen delillerin ışığında haram yiyeceğin yenilmesinin caiz olduğu, nefsi korumak babından da vacip olduğu anlaşılmıştır. Bu y&uuml;zden burada cevaz, m&uuml;bah ve iki tarafın da eşit olması manasında değildir. Evet, nefsin korunması dışında kalan durumda, bu s&ouml;z&uuml;n bir anlamı olması m&uuml;mk&uuml;nd&uuml;r.</p>\r\n\r\n<p>\r\n	&hellip; Eğer yiyeceğin sahibi, onu bağışlamazsa, zorunluluk halinde olan kimse, zor kullanarak yiyeceği ondan alabilir, hatta onu almak i&ccedil;in savaşabileceğini bile s&ouml;ylemişlerdir, belki de yiyeceğin sahibiyle savaşmak ona vaciptir. Metinlerde ge&ccedil;tiği &uuml;zere nefsi korumak i&ccedil;in o yiyecekten yemek ona vaciptir. Her ne kadar bazıları bu işi bir g&ouml;rev adı altında savunsalar bile b&uuml;t&uuml;n bu s&ouml;ylenenler i&ccedil;in eleştiri getirilebilir.</p>\r\n\r\n<p>\r\n	İmam Humeyni&rsquo;nin(r.a) Risalet-ut Takiyye kitabında ş&ouml;yle denilmektedir:</p>\r\n\r\n<p>\r\n	Nefs i&ccedil;in, namus i&ccedil;in ve mal i&ccedil;in korktuğundan dolayı takiyye yapmak, takiyyenin kısımlarındandır. Bu t&uuml;r takiyye kendiliğinden vacip değildir. Vacip olan helak olma durumunda nefsin korunmasıdır, takiyye bunun i&ccedil;in bir mukaddimedir.</p>\r\n\r\n<p>\r\n	Bu t&uuml;r rivayetlerde (İmamlardan (a.s) uzaklaşmaya her ne kadar &ouml;ld&uuml;r&uuml;lme korkusuyla bile olsa, cevaz verilmediğine delalet eden rivayetler) ilmi ve ameli y&ouml;nden faydası olmadığından, aynı şekilde akli h&uuml;k&uuml;m ile nefsin korunmasının l&uuml;zumundan ve yaratıcının nefsin korunmasına g&ouml;sterdiği ihtimamdan dolayı, takiyye ile ilgili rivayetlerde ve ayette ge&ccedil;en &ldquo;kendinizi ellerinizle tehlikeye atmayın&rdquo; c&uuml;mlesinden &ldquo;yed&rdquo; el kelimesinin kaldırılması imkansızdır. Bu rivayetlerde, sened y&ouml;n&uuml;nden kusuru olmayan bir rivayet bulamadık.</p>\r\n\r\n<p>\r\n	Tahrir-ul Vesile&rsquo;de ş&ouml;yle yazıyor:</p>\r\n\r\n<p>\r\n	S&ouml;ylenen b&uuml;t&uuml;n haramlar zaruret halinde m&uuml;bahtırlar ve bu, ya nefsi korumanın gerekliliği ve &ouml;lmeyecek miktarda o şeyden yemenin delilidir veya&hellip;</p>\r\n\r\n<p>\r\n	Nefsi korumak ve harama bulaşmak arasında kalınan her durumda, harama d&uuml;şmeyi tercih etmek vaciptir. Bununla birlikte b&ouml;ylesi bir vaziyette haramdan uzak durmak caiz değildir ve şarap, toprak ve diğer haram olan şeyler arasında bir fark yoktur.</p>\r\n\r\n<p>\r\n	Minhacu Salihin&rsquo;de Ayetullah Hoi (r.a) ş&ouml;yle diyor: &ldquo;Zorunluluk durumunda kalan bir kimse, &ouml;lmeyecek miktarda haram olan yiyecekten yiyebilir, ancak &ldquo;Bağiy&rdquo; olmamak kaydıyla. Bağiy imam aleyhine isyan eden kimsedir. Ya da kastedilen avdaki bağiyliktir ki, oyun ve eğlence i&ccedil;in avlanmaktır veyahut, &ldquo;Addi&rdquo; yani yol kesen hırsız demektir. Elbette bağiy ve addi de aklen vacip olması babından iki k&ouml;t&uuml; işten daha az k&ouml;t&uuml; olana bulaşarak, harama d&uuml;şerler, lakin bu işinin cezasını da g&ouml;recektir. Ama imama karşı isyan eden kimse i&ccedil;in, katlinin vacip olması h&uuml;km&uuml;n&uuml;n verilme ihtimali uzak bir ihtimal değildir.</p>\r\n\r\n<p>\r\n	&Ccedil;ağdaş m&uuml;&ccedil;tehitlerden bazıları, &ldquo;acaba aşağıdaki &ouml;zellik g&ouml;z &ouml;n&uuml;ne alındığında&hellip; bu t&uuml;r hastaları oksijen t&uuml;p&uuml;nden ayırabilir miyiz?&rdquo; sorusuna ş&ouml;yle cevap vermişlerdir: &ldquo;Oksijen t&uuml;p&uuml;ne bağlamak, gerekli ve standart bir tedavi olmazsa, vacip değildir, ancak oksijen t&uuml;p&uuml;ne bağladıktan sonra &ccedil;ıkarmakta problem vardır&rdquo;. Bu fetvadan anlaşıldığı &uuml;zere gerekli ve standart olmayan tedavi ve ila&ccedil;ların kullanılması vacip değildir.</p>\r\n\r\n<p>\r\n	&Ouml;zet olarak s&ouml;ylemek gerekirse: Biz fakihlerin nefsi korumayı dinin esaslarından saydıklarını kabul ediyoruz, lakin aynı şekilde onların s&ouml;zlerinden anlaşılan odur ki, bunun vacip olmasının, akli h&uuml;k&uuml;m ve nefsi korumayı terk etmenin k&ouml;t&uuml;l&uuml;ğ&uuml;n&uuml;n dışında bir delili yoktur. Bu delil lubbi delildir (Lubbi delil, lafzi delilin karşıtı olup, i&ccedil;inde belli bir lafız olmayan delildir. İcma ve siret lubbi delillerden olup ayet ve rivayetler ise lafzi delillerden sayılmaktadır), mutlak değildir, bununla birlikte ş&uuml;pheye d&uuml;ş&uuml;len durumlarda delilden ş&uuml;pheye d&uuml;şmek, delilin olmaması gibidir ve burada esastan yoktur h&uuml;km&uuml; ge&ccedil;erlidir. Allahu alem.</p>\r\n\r\n<p>\r\n	<strong>Sonu&ccedil;</strong></p>\r\n\r\n<p>\r\n	Sonu&ccedil;ta, takiyye ile ilgili rivayetleri, takiyyenin ya da takiyye kapsamına giren bir b&ouml;l&uuml;m&uuml;n&uuml;n, nefsin korunmasının vacip oluşundan dolayı, vacip olduğuna delil olması ve işaret etmesi dolayısıyla burada zikredeceğiz. Bu rivayetler aynı şekilde y&uuml;ce Allah&rsquo;ın, akli h&uuml;km&uuml; ve nefsi korumanın vacip oluşunu onayladığının da g&ouml;stergesidir.</p>\r\n\r\n<p>\r\n	1- Huzeyfe &ldquo;kendinizi ellerinizle tehlikeye atmayın&hellip;&rdquo; ayeti i&ccedil;in ş&ouml;yle diyor: bu ayet takiyye hakkındadır.</p>\r\n\r\n<p>\r\n	2- M&uuml;min bir kimse, canından korktuğu ve zorunluluk halinde takiyye yapabilir. Bu rivayetin vacip olmasına delil teşkil etmesine dair problemler vardır.</p>\r\n\r\n<p>\r\n	3- Allah&rsquo;ın sizin &uuml;zerinizdeki en b&uuml;y&uuml;k farzları&hellip; Canlarınız, mallarınız ve inan&ccedil;larınız i&ccedil;in takiyye yapmanızdır.</p>\r\n\r\n<p>\r\n	4- Her kim beş vakit namazını kılarsa, Allah Teala iki namaz arasında işlemiş olduğu g&uuml;nahları &ouml;rter, ancak &ouml;l&uuml;mc&uuml;l g&uuml;nahları (&ouml;l&uuml;me sebebiyet verici g&uuml;nahları) af etmez&hellip; (&ouml;l&uuml;me sebebiyet verici g&uuml;nahlardan biri) kendisine ya da m&uuml;min kardeşlerinden birine zarar gelmesine neden olacak şekilde takiyye&rsquo;yi terk etmektir.</p>\r\n\r\n<p>\r\n	5- Takiyye kanın korunması i&ccedil;in konulmuştur.</p>\r\n\r\n<p>\r\n	6- Takiyye m&uuml;minin siperidir.</p>\r\n\r\n<p>\r\n	7- Takiyye m&uuml;minin siperi ve m&uuml;minin zırhıdır.</p>\r\n\r\n<p>\r\n	8- Ey S&uuml;fyan sana takiyyeyi hatırlatırım, Halil İbrahim&rsquo;in s&uuml;nneti olan takiyyeyi ve Allah azze ve celle Musa ve Harun&rsquo;a buyurdu ki: &ldquo;Firavun&rsquo;a gidin ş&uuml;phesiz o tuğyan etmiştir ve onunla yumuşak bir dille konuşun.&rdquo; Bu rivayetin canın korunmasında takiyyenin vacipliğine delalet etmesinde soru işaretleri vardır.</p>\r\n\r\n<p>\r\n	9- Sultanın &ouml;fkesini kendine &ccedil;ekme ki, aksi takdirde kendi elinle kendini helaka s&uuml;r&uuml;klemiş olursun.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<strong>&Uuml;&ccedil;&uuml;nc&uuml; Konu:<br />\r\n	Başkalarının Canını Korunmanın Vacip Oluşu</strong></p>\r\n\r\n<p>\r\n	Acaba başkalarının canını &ouml;l&uuml;mden korumak, nehyi anil m&uuml;nker şeklinde olmasa bile vacip midir? Sorunun bu şekilde bir şart ile sınırlandırılmasının sebebi, başkalarının canının korunması, nehyi anil m&uuml;nker şeklinde olursa, nehyi anil m&uuml;nkerin vacip olması dolayısıyla zaten vacip olacaktır.</p>\r\n\r\n<p>\r\n	<strong>Vacip Olmasının Delilleri:</strong></p>\r\n\r\n<p>\r\n	1- Bazıları &ouml;ld&uuml;r&uuml;lmesi haram olan bir canın &ouml;ld&uuml;r&uuml;lmesini haram kılan ayet ve rivayetlere dayandırarak, bunun vacip olduğuna delil olarak kabul etmişler ve g&uuml;c&uuml; yettiği halde başkasının canını korumayı terk etmenin, tıpkı katl-i nefs gibi olduğunu ve katl-i nefsi haram kılan delillerin bunu da kapsadığını iddia etmişlerdir.</p>\r\n\r\n<p>\r\n	Bu delillendirmenin, hatalı olduğu a&ccedil;ıktır; &ccedil;&uuml;nk&uuml; katl-i nefs, nefsi korumayı terk etmek gibi değildir, ancak nadir ve &ouml;zel durumlarda bu olabilir.</p>\r\n\r\n<p>\r\n	2- Başkalarının canının korunmasının vacip oluşu ve bunun gerekliliği &ccedil;ok a&ccedil;ık bir şeydir, bunun i&ccedil;in bir delile ve &ouml;zel bir delile dayandırmaya gerek yoktur.</p>\r\n\r\n<p>\r\n	Bu delillendirmenin hatası da şudur ki, farz edelim başkasının canının korunmasının vacip oluşunu ve gerekliliğinin kabul ettik, bu zorunluluk ve a&ccedil;ıklık mutlak surette de değil, &ouml;z&uuml; itibariyle canın korunmasının vacip oluşudur. Dolayısıyla sadece yakin edilen kısmı kadar bunu kabul edebiliriz.</p>\r\n\r\n<p>\r\n	3- Vacip oluşunda icma edilmesi. Cevahir&rsquo;in m&uuml;ellifi bazı kimselerden, başkalarının canını korumanın vacip olduğuna dair &ouml;ne s&uuml;r&uuml;len deliller mutlak değildir ve bunun tek delili icma&rsquo;dır, bu delil farz edilen s&ouml;z konusu meselede (elindekini karşılıksız bağışlayarak başkalarının canını korumanın vacipliği) yasaklanmıştır.</p>\r\n\r\n<p>\r\n	4- &ldquo;Her kim de birini (hayatını kurtararak) yaşatırsa, sanki b&uuml;t&uuml;n insanları yaşatmıştır&rdquo; ayetini delil olarak kabul etmek. Bu ayetin tefsirinde bir &ccedil;ok rivayetler zikredilmiştir:</p>\r\n\r\n<p>\r\n	- Fuzeyl bin Yessar diyor ki: İmam Bakır&rsquo;a (a.s) dedim ki: &ldquo;Her kim de birini yaşatırsa&hellip;&rdquo; ayetinde kastedilen nedir? Buyurdu: Yanmaktan ya da boğulmaktan (kurtarmak). Dedim: peki bir kimse bir başkasını sapkınlıktan hidayete ulaştırırsa? Bu o ayetin en &uuml;st dereceden tevilidir.</p>\r\n\r\n<p>\r\n	- Hemran bin E&rsquo;yen diyor ki: İmam Sadık&rsquo;a (a.s) dedim&hellip; : &ldquo;Her kim de birini yaşatırsa&hellip;&rdquo; ne demek? Buyurdu: onu yanmaktan, boğulmaktan, yırtıcı hayvandan ya da d&uuml;şmandan kurtarmaktır. Sonra hazret bir m&uuml;ddet s&uuml;kut ettikten sonra bana d&ouml;nerek buyurdu: bunun en b&uuml;y&uuml;k derecedeki tevili, bir kimseyi İslam&rsquo;a davet ettiklerinde bu davete icabet etmesidir.</p>\r\n\r\n<p>\r\n	- İmam Bakır (a.s) buyurdu ki:&hellip; &ldquo;Her kim de birini yaşatırsa&hellip;&rdquo; ne demektir? (yani) bir kimseyi &ouml;ld&uuml;rmemek, yahut onu boğulmaktan, yanmaktan kurtarmaktır. B&uuml;t&uuml;n bunlardan daha &uuml;st&uuml;n&uuml; onu, sapkınlıktan hidayete doğru sevk etmektir.</p>\r\n\r\n<p>\r\n	Bu ayet ve rivayetler, vacip oluşuna, tercih oluşuna, aynı şekilde mutlak manada vacip oluşuna hatta &ccedil;ok masraflı bir tedaviyle karşı karşıya kalındığında bile vacip oluşun delil olarak kabul edilmesi, hatalı olacaktır.</p>\r\n\r\n<p>\r\n	5- Muhtelif bablarda gelen bir&ccedil;ok rivayetlerin delil olarak g&ouml;sterilmesi, &ouml;rneğin:</p>\r\n\r\n<p>\r\n	1- Cafer babasında o da Ali&rsquo;den (a.s):</p>\r\n\r\n<p>\r\n	Diyelim ki, namaz kılan bir kimse, bir &ccedil;ocuğun emekleyerek ateşe doğru gittiğini ya da evin i&ccedil;ine bir koyunun girdiğini ve bir şeyleri kırıp d&ouml;keceğini g&ouml;rd&uuml;. İmam buyurdu: namazdan ayrılarak, korktuğu şeyi emniyete aldıktan sonra, eğer konuşmamış ise, namazına devam edebilir.</p>\r\n\r\n<p>\r\n	Eğer namazı kesmenin haramlığı kesin olursa, rivayet başkasının canının korunmasının vacip oluşuna delil olur. Ancak tıpkı bu rivayet gibi eğer namazı kesmenin haram olduğuna dair bir delil olmazsa, başkasının canının korunmasının vacip oluşuna delil teşkil etmeyecektir.</p>\r\n\r\n<p>\r\n	2- Peygamber&rsquo;den gelen rivayetler:</p>\r\n\r\n<p>\r\n	Peygamber buyurdu ki: &ldquo;her kim bir m&uuml;sl&uuml;man&rsquo;ın &ouml;ld&uuml;r&uuml;lmesine bir s&ouml;z ile dahi yardım ederse, kıyamet g&uuml;n&uuml; alnında ş&ouml;yle yazılmış olarak gelir: &ldquo;Allah&rsquo;ın rahmetinden &uuml;midini kesmiş kimse.&rdquo;</p>\r\n\r\n<p>\r\n	&Ouml;ld&uuml;rmeye ve helak etmeye yardım etmek, her zaman nefsi korumamak anlamına gelmez ya da bu şekilde olması ş&uuml;phelidir.</p>\r\n\r\n<p>\r\n	3- İbn Sinan&rsquo;ın imam Sadık&rsquo;tan (a.s) naklettiği sahih hadis:</p>\r\n\r\n<p>\r\n	İmam Sadık (a.s) sefer esnasında c&uuml;n&uuml;p olan ve yanında az miktarda su bulunan &ouml;yle ki, onunla gus&uuml;l alsa, susuz kalmaktan korkan adam hakkında ş&ouml;yle buyurdu: eğer susuz kalmaktan korkarsa, o sudan bir damla bile zayi etmemeli, toprak ile teyemm&uuml;m almalıdır, toprak bizim i&ccedil;in daha sevimlidir.</p>\r\n\r\n<p>\r\n	Fakihlerden bir kısmı, imam&rsquo;ın (a.s) s&ouml;zlerindeki &ldquo;susuzluk&rdquo; kelimesinin mutlak olduğunu ve başka bir kimsenin de susuzluğunu kapsadığını s&ouml;ylemişlerdir.</p>\r\n\r\n<p>\r\n	4- Halebi&rsquo;nin rivayet ettiği sahih hadis</p>\r\n\r\n<p>\r\n	Halebi diyor ki: İmam Sadık&rsquo;a (a.s) ş&ouml;yle dedim: c&uuml;n&uuml;p olan bir kimsenin yanında az bir su vardır, o suyla gus&uuml;l alırsa susuz kalacağından korkmaktadır, şu halde gus&uuml;l m&uuml; almalı yoksa teyemm&uuml;m m&uuml; etmelidir? Buyurdu: teyemm&uuml;m etmeli, aynı şekilde isterse abdest de alabilir.</p>\r\n\r\n<p>\r\n	Bu rivayetin delil teşkil etmesi &ouml;nceki rivayetlere g&ouml;re daha zayıftır.</p>\r\n\r\n<p>\r\n	5- Semae&rsquo;nin muvassak* hadisi Semae diyor ki: İmam Sadık&rsquo;ın (a.s) sefer esnasında yanında su olan ancak suyun azlığı sebebiyle korkan adam konusunda ş&ouml;yle buyurdu: toprak ile teyemm&uuml;m etsin ve suyunu korusun. &Ccedil;&uuml;nk&uuml; Allah azze ve celle suyu ve yer y&uuml;z&uuml;n&uuml; temizleyici olarak karar kılmıştır.</p>\r\n\r\n<p>\r\n	Bu rivayetin delil teşkil etmesi bizim amacımız a&ccedil;ısından &ouml;nceki iki rivayet karine alınmadan a&ccedil;ık değildir. (*muvassak, R&acirc;visinin akidesi bozuk olmakla beraber haberi tevs&icirc;k edilmiş olandır)</p>\r\n\r\n<p>\r\n	6- Bir kimse, ey M&uuml;sl&uuml;manlar diye feryat eden birisini duyduğunda, eğer onun yardımına gitmezse M&uuml;sl&uuml;man değildir rivayeti.</p>\r\n\r\n<p>\r\n	7- Fırat bin Ahnef&rsquo;in imam Sadık&rsquo;tan (a.s) rivayeti:</p>\r\n\r\n<p>\r\n	Kendinden ya da bir başkasından elde edeceği şeyle karşılayabileceği halde, bir m&uuml;mini ihtiya&ccedil; duyduğu şeyden men eden her m&uuml;mini, kıyamet g&uuml;n&uuml; Allah Teala y&uuml;z&uuml; kararmış bir halde diriltir sonra onu ateşe g&ouml;t&uuml;rmeleri emrolunur.</p>\r\n\r\n<p>\r\n	8- Yardım etmeyle alakalı rivayetler.</p>\r\n\r\n<p>\r\n	9- Canın korunması i&ccedil;in takiyye yapmaya delil teşkil eden rivayetler. &Ouml;rneğin:</p>\r\n\r\n<p>\r\n	&ldquo;Takiyye, kanınızı korumanız i&ccedil;in vardır.&rdquo; Ve bu y&ouml;ndeki hadisler.</p>\r\n\r\n<p>\r\n	10-&nbsp; Stoklanmış malın satılmasının gereğine (satmaktan ka&ccedil;ınılması halinde) delalet eden ve bu y&ouml;ndeki hadisler.</p>\r\n\r\n<p>\r\n	Aynı şekilde Cevahir&rsquo;de ş&ouml;yle yazmaktadır: belki de, nafakaların delilleri de bu konuyu desteklemektedir. Fakihler g&uuml;c&uuml; yetmeyen bir kimsenin nafakasını, kendisine yetecek miktarda halk tarafından karşılanmasını vacip olarak g&ouml;rmektedirler.</p>\r\n\r\n<p>\r\n	Başkalarının canının korunmasının vacip oluşunun akli bir gereklilik olduğu s&ouml;ylenebilir; &ccedil;&uuml;nk&uuml; bu işin iyiliğinde akli a&ccedil;ıdan hi&ccedil;bir teredd&uuml;t ve ş&uuml;phe yoktur, tıpkı canın korunmasının vacip oluşu meselesinde ge&ccedil;tiği gibi.</p>\r\n\r\n<p>\r\n	B&uuml;t&uuml;n bu s&ouml;ylenenler fakihlerin s&ouml;zlerinden &ccedil;ıkardığımız delillerdi, bu delillerin başkalarının canının korunmasının vacip olduğuna delil teşkil ettiği s&ouml;ylenebilir, ancak a&ccedil;ıktır ki, eğer bunun delillerini vacip oluşun esası olarak kabul edersek, bu deliller mutlak vacip olduğuna delil teşkil etmez.</p>\r\n\r\n<p>\r\n	<strong>Fakihlerin S&ouml;zleri</strong></p>\r\n\r\n<p>\r\n	Şeyh Tusi Hilaf&rsquo;ta ş&ouml;yle diyor: Eğer bir kimse başkasının yiyeceğine zorunlu kalırsa, o yiyeceği vermek ona vacip değildir&hellip;</p>\r\n\r\n<p>\r\n	Şafii diyor ki: O yiyeceği vermek vaciptir ve zorunluluk halindeki kimse, iki halin dışında değildir, ya yiyeceğin bedeli yanında veya kendi şehrinde vardır, ya da onu alacak parası yoktur. O yiyeceği alacak parasının olması halinde, yiyecek sahibinin bedelini almadan o yiyeceği vermesi ona vacip değildir. Eğer yiyeceği alacak parası yok ise, o yiyeceği parasını almadan bağışlamak yiyecek sahibine vaciptir. Bazıları kendi şehrinde o yiyeceği alacak parası olsa da, eğer hali hazırda yiyeceği alacak parası yok ise, o yiyeceği bağışlamak yiyeceğin sahibine vaciptir demişlerdir.</p>\r\n\r\n<p>\r\n	Bizim delilimiz (bağışlamanın vacip olmaması) beraeti zimme (yani kesin bir h&uuml;k&uuml;m olmamasından dolayı sorumluluk getirmeyen şek durumu) olmasıdır ve bunun vacip oluşuna delil gereklidir.</p>\r\n\r\n<p>\r\n	Serair adlı kitapta ş&ouml;yle zikredilmiştir:</p>\r\n\r\n<p>\r\n	Eğer bir kimse başkasının yiyeceğine zorunlu kalırsa, o yiyeceği vermek ona vacip değildir, &ccedil;&uuml;nk&uuml; beraeti zimme durumu vardır ve bunun vacip oluşuna delil gereklidir.</p>\r\n\r\n<p>\r\n	Şeyh, Mebsut&rsquo;ta ş&ouml;yle diyor:</p>\r\n\r\n<p>\r\n	Eğer bir kimse başkasının yiyeceğine zorunlu kalırsa, - ki zorunluluk sahibinin &ouml;zelliklerini &ouml;nceki konularda a&ccedil;ıkladık - o yiyeceği vermek yiyeceğin sahibine vaciptir. Peygamber&rsquo;in (s.a.a) şu s&ouml;zleri bunun delilidir: &ldquo;her kim bir m&uuml;sl&uuml;man&rsquo;ın &ouml;ld&uuml;r&uuml;lmesine bir s&ouml;z ile dahi yardım ederse, kıyamet g&uuml;n&uuml; alnında ş&ouml;yle yazılmış olarak gelir: &ldquo;Allah&rsquo;ın rahmetinden &uuml;midini kesmiş kimse.&rdquo; Denildi ki bu (zorunluluk sahibi) daha layıktır. Zorunluluk sahibi iki hal dışında bulunmaz: ya o yiyeceği alacak parası vardır ya da yoktur. O yiyeceği alabilecek parası varsa, yiyecek sahibine o yiyeceği bağışlamak vacip değildir, eğer bedelini alırsa o başka. &Ccedil;&uuml;nk&uuml; zorunluluk sahibi kimsenin zorluğunu gidermenin o kimse &uuml;zerine vacip olduğunu s&ouml;yledik, bununla birlikte diğerine de zarar vermemeliyiz&hellip;</p>\r\n\r\n<p>\r\n	İbn Berrac ş&ouml;yle diyor:</p>\r\n\r\n<p>\r\n	Bir kimse zorunluluk halinde yiyecek mundar bir şey bulamadı ve başkasına ait olan bir yiyeceği buldu ve onu satın alacak g&uuml;c&uuml; de yok ya da onu satın alacak g&uuml;c&uuml; var ama o yiyeceğin sahibi satmaya yanaşmıyor, ona bir şeyin karşılığında ya da karşılıksız bir şey vermiyor. Şu halde acaba, mecbur kalan kimse o yiyeceği elde etmek i&ccedil;in sahibiyle kavga edebilir mi? Bu sorunun cevabı evettir, yiyecek i&ccedil;in onunla kavga edebilir, &ccedil;&uuml;nk&uuml; zarara karşı kendini bilfiil (bazı n&uuml;shalarda bilakl olarak ge&ccedil;miştir) savunmak vaciptir ve yine Allah Teala&rsquo;nın s&ouml;z&uuml;ne isnaden: &rdquo;kendinizi ellerinizle tehlikeye atmayın&hellip;&rdquo; &Ouml;zellikle de Peygamber&rsquo;in (s.a.a) şu rivayet nakledilmiştir: &ldquo;her kim bir m&uuml;sl&uuml;man&rsquo;ın &ouml;ld&uuml;r&uuml;lmesine bir s&ouml;z ile dahi yardım ederse, kıyamet g&uuml;n&uuml; alnında ş&ouml;yle yazılmış olarak gelir: &ldquo;Allah&rsquo;ın rahmetinden &uuml;midini kesmiş kimse.&rdquo; B&ouml;ylesi bir durumda yardım etmek, &ouml;ld&uuml;rmekten daha &uuml;st&uuml;nd&uuml;r.</p>\r\n\r\n<p>\r\n	Allame, Kavaid&rsquo;de ş&ouml;yle diyor:</p>\r\n\r\n<p>\r\n	Eğer &ouml;deyecek bir şeyi varsa ( yani zorunluluk sahibi yemeği satın alacak bir şeye sahipse) ve yiyeceğin sahibi aynı değerde bir karşılık (semenul Misl) talep ederse, onu o yiyeceği bağışlamaya zorlamak vacip değildir, karşılığını &ouml;demek vaciptir.</p>\r\n\r\n<p>\r\n	Ve M&uuml;nteha el Metalib&rsquo;de ş&ouml;yle deniliyor: Eğer bir insan, susamış birine rastlarsa ve bu y&uuml;zden &ouml;lmesinden korkarsa, (abdest i&ccedil;in var olan suyunu) o suyu ona i&ccedil;irmesi ve teyemm&uuml;m etmesi vaciptir. Lakin umumdan bazıları bu s&ouml;ze muhaliftirler.</p>\r\n\r\n<p>\r\n	Bizim delilimiz şudur ki: evvelen, eğer ona su i&ccedil;irirse, onun canını kurtarmış olur ki bu da &ldquo;Her kim de birini (hayatını kurtararak) yaşatırsa&hellip;&rdquo; ayetinin kapsamına girer. ikinci olarak, insanın h&uuml;rmeti, namazdan &uuml;st&uuml;nd&uuml;r. Bu a&ccedil;ıdan eğer namaz kılarken bir kimsenin boğulduğu g&ouml;r&uuml;l&uuml;rse, namazı terk edip onu kurtarmalıdır&hellip; &Uuml;&ccedil;&uuml;nc&uuml; olarak, başkasının canını kurtarmak vaciptir ki bunun telafisi yoktur, her ne kadar abdest almak da vacipse de, teyemm&uuml;m ile telafi edilebilir, abdest yerine teyemm&uuml;m alınabilir.</p>\r\n\r\n<p>\r\n	Şeriatte ş&ouml;yle denmektedir:</p>\r\n\r\n<p>\r\n	Zorunluluk sahibi bir kimse bir başkasının yiyeceğinden yemeye mecbur kalır ve o yiyeceği satın almaya g&uuml;c&uuml; yetmezse, yemek sahibinin o yiyeceği zorunluluk sahibi kimseye bağışlaması vaciptir, &ccedil;&uuml;nk&uuml; bağışlamaktan ka&ccedil;ınması durumunda m&uuml;sl&uuml;man&rsquo;ın &ouml;l&uuml;m&uuml;ne yardım etmiş olacaktır&hellip; ve eğer bu durumda zorunluluk sahibi kimse, bu bağışın karşılığından ka&ccedil;ınırsa, &ccedil;&uuml;nk&uuml; zaruret, yiyecek sahibinin o yiyeceği zorla karşılıksız olarak bağışlatmasına, zorunluluk sahibinin yaşaması i&ccedil;in bağışlanmanın karşılığı kaldırılması sebebiyle izin vermektedir. Eğer yiyeceğin sahibi, değerinden fazla bir şey talep ederse, Şeyh fazla &ouml;demek vacip değildir diyor. Eğer vacip olduğu s&ouml;ylenirse, yine bu iyiliktir, &ccedil;&uuml;nk&uuml; yaşamak i&ccedil;in zaruret durumunda olmak, &ouml;deme yapma zorunluluğunu ortadan kaldırmıştır.</p>\r\n\r\n<p>\r\n	Şehid-i Sani, Muhakkik&rsquo;in teyemm&uuml;m babındaki şu c&uuml;mlesinin &ldquo;Kullanılması halinde susuzluk korkusu&hellip;&rdquo; şerhinde şunları s&ouml;ylemiştir:</p>\r\n\r\n<p>\r\n	Susuzluktan kasıt, ya ferdin kendisi veya ihtirama haiz olan diğer canlardır. Telef olmaları durumunda kanları heder olacaktır, bunlar ister insan olsun isterse hayvan. Hayvan isterse kendisinin olsun, isterse başkasının, her ne kadar hayvanı kesmek i&ccedil;in saklıyor olsa da, o anda o hayvanı kesmeyi d&uuml;ş&uuml;nmemektedir.</p>\r\n\r\n<p>\r\n	Urve&rsquo;nin m&uuml;ellifi ş&ouml;yle diyor:</p>\r\n\r\n<p>\r\n	Namazı yarıda kesmek bazen vaciptir, kendi canını korumak ya da ihtirama haiz olan bir başkasının canını korumak, namazı yarıda kesmekten daha &ouml;nemlidir. Yahut şer&rsquo;en korunması vacip olan bir malın korunması daha &ouml;nceliklidir.</p>\r\n\r\n<p>\r\n	Şerayi&rsquo;den aktardığımız rivayetin şerhinde Cevahir&rsquo;in m&uuml;ellifi ş&ouml;yle diyor:</p>\r\n\r\n<p>\r\n	Şeyh, Hilaf&rsquo;ta ve İbn İdris ise Serair&rsquo;de kendilerinden naklolunanların ışığında, zorunluluk sahibine yemeğin bağışlanmasının vacip olması meselesine muhaliftirler ve yemeği bağışlamayı vacip olarak g&ouml;rm&uuml;yorlar. Asli delile g&ouml;re ve yine yiyeceği bağışlamamak, katle yardım etmek olarak g&ouml;r&uuml;lmesi iddiasını kabul etmemişlerdir. &Ouml;te yandan, bir başkasının canının korunması konusunda, hatta yiyeceğini bağışlamasının gerektiği durumda bile sağlam bir delil yoktur. Bunun tek delili icma&rsquo;dır ve icma da b&ouml;ylesi bir durumda yasaktır, şayet b&uuml;t&uuml;n zamanlar ve yerlerde birileri zul&uuml;m ile &ouml;ld&uuml;r&uuml;l&uuml;rse, bunun tersi olması s&ouml;z konusudur. Eğer onların katlinin &ouml;n&uuml;ne malından harcayarak ge&ccedil;ilebiliyorsa, aynı şekilde hastaların tedavileri ve hayatta kalmaları b&uuml;y&uuml;klerin g&ouml;r&uuml;ş&uuml;ne g&ouml;re malı bağışlamaktan &ouml;nceliklidir.</p>\r\n\r\n<p>\r\n	Ancak, zikredilen bu konulardaki hatalar a&ccedil;ıktır ve h&uuml;rmet sahibi m&uuml;minin canının korunması, zaruri ve a&ccedil;ıktır ve konuşmaya bile gerek yoktur. Belki, buna getirilen deliller, nafakalar konusunda ge&ccedil;ti, fakihlerin aciz bir kimsenin nafakasının yetecek kadarının temininin halka vacip olduğunu s&ouml;ylemiştik. Yardım edilmesine delil teşkil eden rivayetlere ek olarak, belki bu meselenin delil gerektirme zorunluluğuna ve delil yerine ge&ccedil;ecek &ouml;zel ispatlara ihtiyacı olmadığı s&ouml;ylenebilir.</p>\r\n\r\n<p>\r\n	Nafakalar bahsinde Cevahir&rsquo;de ş&ouml;yle yazılmıştır: Nafaka &ndash; sadece nafaka olması y&ouml;n&uuml;yle, yoksa muhterem bir canın korunması i&ccedil;in verilen nafaka değil &ndash; şu &uuml;&ccedil; sebepten biri dışında vacip değildir, evlilik, akrabalık ve sahiplik.</p>\r\n\r\n<p>\r\n	M&uuml;stened-i Şia&rsquo;ın yazarı ş&ouml;yle diyor:</p>\r\n\r\n<p>\r\n	İcma&rsquo;en yiyeceğin bir başka kimseye (zorunluluk sahibi olan kimseye) bağışlanması konusunda ş&uuml;phe yoktur. &Ccedil;&uuml;nk&uuml; yiyeceğin bağışlanmasından ka&ccedil;ınılması durumunda, muhterem olan bir canın helak olmasına yardım edilmiş veya ona bir zarar verilmiştir. Yine meşhur rivayetlere g&ouml;re: &ldquo;Bir kimse, ey M&uuml;sl&uuml;manlar diye feryat eden birisini duyduğunda, eğer onun yardımına gitmezse M&uuml;sl&uuml;man değildir.&rdquo; Yine Fırat bin Ahnef&rsquo;in rivayeti: &ldquo;Kendinden ya da bir başkasından elde edeceği şeyle karşılayabileceği halde, bir m&uuml;mini ihtiya&ccedil; duyduğu şeyden men eden her m&uuml;mini, kıyamet g&uuml;n&uuml; Allah Teala y&uuml;z&uuml; kararmış, g&ouml;zleri morarmış, elleri boynunda zincirlenmiş bir şekilde diriltir ve ş&ouml;yle denilir: bu Allah ve resul&uuml;ne ihanet eden kimsedir. Sonra onu ateşe g&ouml;t&uuml;rmeleri emrolunur.&rdquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a> Ayrıca bu konuya delil teşkil eden diğer bir rivayet de vardır.<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\r\n\r\n<div>\r\n	&nbsp;\r\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\r\n	<div id=\"ftn1\">\r\n		<p>\r\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Nisa Suresi, Ayet 2.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn2\">\r\n		<p>\r\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Mecmeul Beyan fi Tefsiril Kur&rsquo;an, c.3 sh.78.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn3\">\r\n		<p>\r\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Zubdetul Beyan s.428.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn4\">\r\n		<p>\r\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; El Mizan fi Tefsiril Kur&rsquo;an c.4 s. 320 &ndash; 322.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn5\">\r\n		<p>\r\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Bakara Suresi, ayet 195.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn6\">\r\n		<p>\r\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Mecmeul Beyan fi Tefsiril Kur&rsquo;an c.5, s.57.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn7\">\r\n		<p>\r\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; El Mizan fi Tefsiril Kur&rsquo;an c.2 s.64 &ndash; 65.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn8\">\r\n		<p>\r\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Vesailuşşia c.19, islamiye baskısı, sh.13.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn9\">\r\n		<p>\r\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; M&uuml;stedreki Vesail c.18, sh.216, h.1</p>\r\n	</div>\r\n\r\n	<div id=\"ftn10\">\r\n		<p>\r\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şerai&rsquo; el İslam c.3 s.224.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn11\">\r\n		<p>\r\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mustedreki Vesail c.3 bab.2 ebvabi kısas fi nefs s.250 h.4, S&uuml;nen ibni Mace c.2, s.134</p>\r\n	</div>\r\n\r\n	<div id=\"ftn12\">\r\n		<p>\r\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Cevahirul Fıkh, ibni Berrac s.208</p>\r\n	</div>\r\n\r\n	<div id=\"ftn13\">\r\n		<p>\r\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara Suresi, ayet 173.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn14\">\r\n		<p>\r\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Maide Suresi, ayet 3.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn15\">\r\n		<p>\r\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; En&rsquo;am Suresi, ayet 145.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn16\">\r\n		<p>\r\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nahl Suresi, ayet 115.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn17\">\r\n		<p>\r\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; En&rsquo;am Suresi, ayet 119.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn18\">\r\n		<p>\r\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kafi, c.2, s.367.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn19\">\r\n		<p>\r\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; M&uuml;stened-i Şia, Neraki, c.15, s.25.</p>\r\n	</div>\r\n</div>\";s:4:\"body\";s:0:\"\";s:5:\"catid\";s:2:\"52\";s:10:\"created_by\";s:3:\"536\";s:16:\"created_by_alias\";s:0:\"\";s:8:\"modified\";s:19:\"2018-05-06 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Ardından makalesinde iki ayrı konu şeklinde, diğer iki mevzuyu ele alıp, fakihlerin sözlerini ve onların delillerini inceledikten sonra şöyle bir sonuca ulaşıyor: her ne kadar akli ve nakli deliller kendi canını ve diğerlerinin canını korumanın vacipliğine delalet etse de, bu iki konuda hüküm ve vaciplik mutlak değildir. Kendini ve diğerlerini korumak bütün halleri kapsamamaktadır. Bu makalede üç konudan bahsedilmektedir: Birinci konu: İntiharın haram oluşu İkinci konu: Canı korumanın vacip oluşu Üçüncü konu: Başkalarının canını korumanın vacip oluşu Birinci Konu: İntiharın Haram Oluşu Ve Bunun Delilleri; İntiharın haram oluşu üç delil üzere; kitap, sünnet ve akıl çerçevesinde delillendirilmiştir 1- Ayetler İki ayete dayanarak intiharın haram oluşuna delil getirilmiştir: Birinci ayet: يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَأْكُلُواْ أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ إِلاَّ أَن تَكُونَ تِجَارَةً عَن تَرَاضٍ مِّنكُمْ وَلاَ تَقْتُلُواْ أَنفُسَكُمْ إِنَّ اللّٰهَ كَانَ بِكُمْ رَحِيمًا “Ey inananlar, aranızda,mallarınızı haksız yere ve boşu boşuna yemeyin, ancak karşılıklı bir uzlaşmayla yapılan alışveriş başka ve birbirinizi öldürmeyin, şüphe yok ki Allah, size rahimdir.” [1] Tabersi Mecma ul Beyan’da şöyle demektedir: “Birbirinizi öldürmeyin” cümlesi için dört anlam tasavvur etmiştir: - Birbirinizi öldürmeyin - İntihar etmeyin - Günahlara duçar olarak, kendinizi helak etmeyin - İmam Sadık (a.s)dan gelen bir rivayette şöyle buyrulmuştur: Düşmanla olan savaşta canınızı tehlikeye atmayın ve karşısında savaşacak gücünüz olmayan kimseye karşı savaşmayın. [2] Muhakkik Erdebili Zubdetul Beyan’da şöyle söylemektedir: “Birbirinizi öldürmeyin” ayeti, intihar etmenin haram olduğuna delalet etmektedir. Bazıları, o ayette kast edilenin, zulüm ile başkalarının malını yiyerek nefsini helak etmek veya azaba uğramak olduğunu ya da birbirini öldürmek olduğunu söylemişlerdir. bu ayette murat edilenin vurmak ve öldürmek olması da mümkündür; çünkü katl kelimesinin kullanımından vurup öldürmek anlamının çıkarılması uzak bir ihtimal değildir ve bu esas üzere bazıları insanın kendisine zarar vermesinin haram olduğu görüşünü savunmuşlardır. [3] Allame Tabatabai el Mizan tefsirinde şöyle demektedir: Cümlenin zahiri (birbirinizi öldürmeyin) intiharı, kendini öldürmeyi yasaklamaktadır. Ancak bu cümlenin “mallarınızı haksız yere yemeyin” ifadesiyle beraber zikredilmesi – ki zahiren bütün müminlerin tıpkı birnefs gibi olup, var olan mallarını batıl yolda harcayıp sarf etmemeleri vaciptir – belki de “nefs” kelimesinden murat edilenin “enfus” yani, İslami toplumun bütün fertlerinin nefisleri olduğuna delalet ve işaret etmektedir. Tıpkı belirli bir kişinin ya da onlardan her birinin canlarının, diğerlerinin canı gibi olmasıdır. Bununla birlikte böylesi bir toplumda, kendi canıyla diğerlerinin canı arasında bir fark yoktur ve bir kimse kendini ya da başka birini öldürürse, aslında kendini öldürmüştür. Bu çerçevede “Birbirinizi öldürmeyin” cümlesi mutlaktır, kendini öldürmek ve aynı şekilde diğer müminlerin canına kıymak olan “intihar”ı da kapsamaktadır. Şayet,“Hiç şüphe yok ki, Allah size rahimdir” ayetiyle beraber ele alınırsa, insanın kendisini ölüm meydanlarına atarak ölmesine sebep olması da “katl-i nefs”i yasaklayan ayetin kapsamına girmektedir. Çünkü “katl-i nefs”in rahmetten dolayı yasaklanmasının sebebinin bu mana ile daha uygun ve münasip olduğu anlaşılmaktadır. Aynı şekilde, ayet genişlik ve genellik kazanmaktadır ve bu da ayetin şu bölümündeki sözü teyit etmektedir: “hiç şüphe yok ki, Allah size rahimdir” ifadesi sadece “Birbirinizi öldürmeyin” sözünün nedeni olarak kabul edilir, ayetin her iki kısmının da değil (malları haksız yere yemek ve kendini öldürmek). Ancak bazıları ayetin her iki kısmının da nedeni olarak kabul etmişlerdir. Allame Tabatabai ayetin devamında rivayetleri ele alırken şöyle diyor: tefsir-i Ayyaşi’de Ali bin Esbat diyor ki: İmam Sadık’ın (a.s) huzurundaydım. Bir kişi gelerek şöyle dedi: bana “Ey inananlar aranızdamallarınızı haksız yere ve boşu boşuna yemeyin” ayeti hakkında bir şeyler anlat. Hazret buyurdu: bundan murat (malı haksız yere yemek) kumardır. Ancak “Birbirinizi öldürmeyin” ayetinin manası şudur ki; Müslümanlardan bir kimse, yalnız başına müşriklerle savaşmaya gider ve onların bulundukları yere girer ve sonra da ölür, Allah Teala bu işi yapmasını yasaklamıştır. Rivayette geldiği şekliyle “katl-i nefs”in tefsiri ayetin geneli içindir bu konuya has kılınması değildir. “İshak bin Abdullah bin Muhammed bin Ali bin Hüseyin dedi: Hasan bin Zeyd babasından rivayet etti – Ali bin EbiTalib (a.s) dedi: Resulullah’tan cebire’yi (yaranın üzerine yapılan pansuman) sordum, buyurdu ki: cenabet guslünde ve abdest alırken elini üzerinden sıvazlamak yeterlidir… Dedim: eğer havanın çok soğuk olduğu bir yerde vücuduna su dökmenin kendisine zarar vereceğinden korkarsa? Peygamber (s.a.a) bu ayeti okudu: “Birbirinizi öldürmeyin, şüphe yok ki Allah size rahimdir.” İmam Sadık (a.s) buyurdu ki: kendini kasten öldüren bir kimse, cehennem ateşinde ebedi kalacaktır. Allah Teala şöyle buyurmuştur: “Birbirinizi öldürmeyin, şüphe yok ki Allah size rahimdir. “Birbirinizi öldürmeyin, şüphe yok ki Allah size rahimdir. Ve kim haddini aşarak zulmedip bu işi işlerse onu ateşe sokarız ve bu, Allah’a pek kolaydır.” Rivayetlerden anlaşılacağı üzere, “Birbirinizi öldürmeyin” ayetinin manası genel anlamdadır. [4] İkinci ayet: “Mallarınızı Allah yolunda infak edin, kendinizi ellerinizle tehlikeye atmayın, iyilik edin. Şüphe yok ki, Allah iyilik edenleri sever.”href=\"#_ftn5\" name=\"_ftnref5\" title=\"\"> [5] Tabersi Mecmeul Beyan’da diyor ki: Bu ayetin anlamı için birkaç görüş bildirilmiştir. Birinci görüş: bu ayette murat edilen, kendinizi ellerinizle, Allah yolunda infak etmeyi terk ederek helaka sürüklemeyin. Allah yolunda infakı terk etmenizle birlikte düşman size karşı galip gelecektir. İkinci görüş: burada kast edilen bağışlanmaktan ümidi keserek, günaha bulaşmayın. Üçüncü görüş: burada ümmet kastedilmiştir şöyle ki; eğer düşman karşısında galip gelemiyorsanız ve kendinizi savunacak gücünüz yok ise onlarla savaşa girmemelisiniz. Dördüncü görüş: burada murat edilen şudur; sizi zor duruma sokacak şekilde yapılan infaktır, israf etmeyin. İmam Sadık’tan (a.s) bu anlama yakın bir rivayette şöyle buyurmuştur: eğer bir kimse sahip olduğu her şeyi, Allah yolunda infak ederse, iyi bir iş yapmamıştır ve bu da bir Tevfik bir başarı olarak tanımlanamaz. Allah Teala’nın şu buyruğu mucibince: “kendinizi ellerinizle tehlikeye atmayın, iyilik edin. Şüphe yok ki, Allah iyilik edenleri sever.” Yani, dengeli insanı sever. Ayet, can tehlikesi olan işlerin haram olduğuna delalet etmektedir, yine aynı şekilde korku anında emri bil marufu terk etmenin caiz olduğuna da delalet eder. Çünkü bu iş, kendini ölüme atmaktır. Aynı şekilde bu ayet, imamın kendisinin ya da Müslümanların canının tehlikede olması durumunda kafirler ve asilerle sulh yapılabileceğinin caiz olduğuna da delalet eder. [6] El Mizan tefsirinin sahibi şöyle diyor: “Mallarınızı Allah yolunda infak edin, kendinizi ellerinizle tehlikeye atmayın…” Allah Teala buayette, mallardan infak etme emrini, Allah yolunda cihada sağlam durabilmek için vermiştir. Olarak belirlemiştir… ve “bi eydikum” ayetindeki “ba” zaid ve tekit içindir. Bu şekilde ayetin manası, kudret ve gücünüzü boşa harcamayın olmaktadır, “elinizle” kelimesi insanın kudret ve gücüne olarak söylenmiştir. Şöyle denilmesi de mümkündür: “bi eydikum” ayetindeki “ba” sebeptir ve “atmayın”ın gizli mefuludür, şu halde mana şöyle olacaktır: kendinizi, kendi ellerinizle helaka sürüklemeyin, “tehlike” ve “helaket” aynı anlamdadır. Bu mana insanın döndürülmesidir, öyle ki nerede olduğunu bile bilemeyecek durumda olmasıdır. “Tehlüke” “Tef’ule” vezninde ayn harfinin ötre olmuş halidir ve lügatte, o vezinde “Tehlüke”den başka bir mastar bulunmamaktadır. Bu ayette söylenen mutlaktır ve burada helaka sebebiyet veren her şey, ifrat ve tefrit dahil yasaklanmıştır. Aynı şekilde, cimrilik ve cihad zamanında malını infak etmekten kaçınmak da, güç ve kuvvetin yok olmasına sebebiyet vererek insanın düşmanın baskısından dolayı helak olmasına yol açacaktır. Yine savurganlık ve bütün malını infak etmek, kıymet bilmezliktir ve toplumsal çöküşü, yaşantının ve ferdin kişiliğinin yok olmasını peşi sıra getirecektir. [7] Allame, ayetin tefsirinin devamında rivayet kısmında şöyle diyor: Seduk, Sabit bin Enes’ten, o da Peygamber’den şöyle buyurduğunu naklediyor: sultana itaat vaciptir. Her kim sultana itaat etmeyi terk ederse, Allah tealaya itaati terk etmiş ve Allah’ın yasaklarına girmiştir. Allah Teala şöyle buyuruyor:“kendinizi ellerinizle tehlikeye atmayın…” Durrul Mensur bir çok yoldan, Eslem ebi Umran’dan rivayet ederek şöyle diyor: “Biz Konstantiniyye’de (İstanbul) idik, Mısırlıların komutanı Ukbe bin Amir ve Şamlıların komutanı Fezale bin Ubeyd idi. Romalıların büyük bir ordusu karşımızda saf tutmuştu ve biz de onların karşısında saf tuttuk. Bu esnada Müslümanlardan biri, Romalılara saldırdı ve onların arasında kaldı. Müslümanlar şöyle bağrışmaya başladılar: Subhanallah o kendini kendi eliyle helaka sürükledi. Ebu Eyyub, Peygamber’in sahabesi, durdu ve şöyle söyledi: Ey insanlar, siz bu ayeti bu şekilde anlamlandırıyorsunuz, oysaki bu ayet Ensar hakkında nazil olmuştur. Allah Teâla dinini aziz kıldığında ve dinin yardımcıları çoğaldığında, bizden bazıları gizlice diğer bazılarımıza şöyle dedi: mallarımız yok oldu ve Allah Teâla İslam’ı aziz kıldı, İslam’ın yardımcıları çoğaldı. Bundan sonra en iyisi bizler mallarımızla ilgilenelim, kaybettiklerimizi yerine koyalım. Allah Teâla, Peygamber’ine bu ayeti nazil etti ve bizim sözlerimize cevap verdi: “Mallarınızı Allah yolunda infak edin, kendinizi ellerinizle tehlikeye atmayın…” Burada “tehlike”den murat edilen, mal biriktirmek ve işleri düzene sokmak için cihadı terk etmektir. Ayet’in anlamları hakkındaki farklı rivayetler, bizim ayet hakkındaki görüşümüzü teyit etmektedir. Ayet mutlaktır ve infakın ifrat ve tefrit boyutunu kapsamaktadır, belki infak dışında bir şeyi de kapsıyor olabilir. 2- Rivayetler Birçok rivayet İntiharın haram olması konusunda deliller içermektedir. Vesailuş Şia’datitle=\"\"> [8] birkaç rivayete dayanarak “Bab-u Tahrimi Katlil insan nefsehu” başlığı altında bir bab bulunmaktadır. Birinci rivayet: İmam Sadık (a.s) buyuruyor ki: “kim kasten kendini öldürürse, cehennem ateşinde ebedi kalacaktır.” Saduk bu rivayeti Ukab-ul A’mal adlı eserinde başka bir sened ile zikretmiştir. Kuleyni Kafi’de, Şeyh Tusi de Tehzib’inde bu rivayeti Vesail’de geldiği şekliyle nakletmişlerdir. İkinci rivayet: İmam Sadık (a.s) buyurdu ki: “Kim kasten kendini öldürürse, cehennem ateşinde ebedi kalacaktır. Allah Teâla şöyle buyurmaktadır: Birbirinizi öldürmeyin, şüphe yok ki Allah size rahimdir. Ve kim haddini aşarak zulmedip bu işi işlerse onu ateşe sokarız ve bu, Allah’a pek kolaydır.” Rivayetin devamındaki ilavenin Seduk’un sözü olması muhtemeldir. Üçüncü rivayet: İmam Sadık (a.s) bir hadisinde şöyle buyurmuştur: “Mümin her türlü belaya müptela olabilir her türlü ölüme duçar olabilir, ancak kendi canına kıymaz.” Dördüncü rivayet: İmam Bakır (a.s) buyurdu ki: Resulullah (s.a.a)ın huzurunda, Kızman adındaki ashabından söz açıldı ve onun kardeşlerine yardım ettiğinden, onun iyiliklerinden bahsedildi. Peygamber buyurdu: o ateş ehlinden olacaktır. Daha sonra bir kimse Peygamber’in huzuruna geldi ve şöyle dedi: Kızman şehit oldu, Peygamber buyurdu: Allah Teâla her işe muktedirdir. Sonra bir başkası Resulullah’ın huzuruna geldi ve dedi: o intihar etti. Peygamber buyurdu: Ben Allah’ın Resulü olduğuma şehadet ederim…”title=\"\"> [9] Beşinci rivayet: Ebi Said Hudri diyor ki: Bir cihada gittiğimiz zaman, dokuz kişilik ya da on kişilik gruplara ayrılır, işleri kendi aramızda bölüşürdük. Bir kısmımızı eşyalarımızı korumaları için eşyaların yanında bırakırdık, bazı dostlarımıza bineklere su verme, yiyecek hazırlama işi verilirdi ve bazıları da Peygamber’in huzuruna giderdi. Bu seferlerden birinde, üç kişilik işi tek başına yapan birisi vardı: terzilik yapar, bineklere su verir ve yemeği de hazırlardı. Peygamber’in huzurunda ondan söz açıldı. Peygamber buyurdu: o ateş ehli bir adamdır. Daha sonra biz düşmanla karşı karşıya geldik ve savaşa koyulduk. O adam gitti bir ok alarak onunla kendini öldürdü. Peygamber buyurdu: Şehadet ederim ki, ben Allah’ın resulü ve kuluyum. 3- Akli Delil İbn İdris Serair’de şöyle diyor: Bir kimse mundar olmuş bir şeyi yemeye mecbur kalırsa, o şeyi yemek ona vacip olur, yemekten kaçınması caiz değildir. Bu konudaki bizim delilimiz şudur: açıktır ki, nefse zararı def etmek, aklın hükmünce vaciptir ve mundar bir şeyi yemekle büyük bir zararın önüne geçecekse, zararı bertaraf etmek ona vacip olmuştur. Ağa Rıza Hansari, Maidetul Semaviye de şöyle demektedir: Zorunluluk halinde, acaba haram olan bir şeyi yemek için cevaz var mıdır demek yanlıştır… veya onu yemek vacip mi olur ya da onu terk etmek günah mıdır diye düşünmek. İkinci söz daha açıktır; nefsin korunması vaciptir, aklen ve şer’en tehlikede bu şekilde düşünmek haramdır, zorunlu olduğun vakit o şeyden yemekten kaçınmak haramdır, nefsi korumayı terk etmek ve tehlike anında böylesi bir şüpheye düşmek, haramolmaktadır. Bütün bu zikredilen delillerden sonra, intiharın haram olması konusunda hiçbir tereddüte mahal olmadığı anlaşılmaktadır, bu açıdan şeraitte şu şekilde nakledilmiştir: Yenilmesi ve içilmesi haram olan beşinci şey, öldürücü etkisi bulunan zehirlerdir. Ondan az veya çok içmek haramdır. Aynı şekilde insanın kendini helak götürecek işlerde bulunması da haramdır. [10] İkinci Konu: Canı Korumanın Vacip Oluşu Nefsin korunmasının vacip oluşuna, şu şekilde delil getirilmektedir ki, nefsin korunmaması, kendi canına kıymak gibidir, ancak acaba nefsin yok olmaktan korunmaması, bütün hallerde katli nefs ve kendini helaka sürüklemek midir? Acaba mundar köpek eti yemek zorunda kalan bir kimsenin onu yemekten kaçınarak ölmesi durumunda, onun için kendini öldürdü diyebilir miyiz? Aynı şekilde, eğer bir kimsenin sadece abdest alabileceği ya da susuzluğunu giderebileceği kadar suyu varsa, şu halde eğer o su ile abdest alır ve susuzluktan ölürse, o canına kıymış olur mu? Kendi canına kıymakla, nefsini korumamak arasında orta bir yolun var olduğunu söylemek mümkündür. Kendini ölümden ve yok olmaktan korumayan herkesin canına kıydığı söylenemez. Ayetlerin ve rivayetlerin ortaya koyduğu şey, kendini öldürmek, intihar etmektir, ama nefsin korunmasının vacip oluşu, hatta katli nefs durumu dahi bunun doğruluğunu göstermez. Bunun bir delili yoktur, ancak nefsi korumanın aklen vacip olduğunun söylenmesi yahut ayrıntılı bir rivayetin olduğunun söylenmesi, Sahihe-i Muhammed bin Azafir ve Mursele-i Seduk’un imam Sadık (a.s)dan daha sonra nakledeceğimiz rivayet bu konuda delil olabilir. İbnBerrac’ın Cevahirul Fakihde naklettiği gibi bazı fakihlerin sözlerinden anlaşılan şudur ki, o nefsini ölümden korumamayı, bir nevi kendini öldürme, nefsini yok etmek olarak görmektedir. Diyelim ki bir kimse zorunluluk halinde yiyecek mundar bir şey bulamadı ve başkasına ait olan bir yiyeceği buldu ve onu satın alacak gücü de yok ya da onu satın alacak gücü var ama o yiyeceğin sahibi satmaya yanaşmıyor, ona bir şeyin karşılığında ya da karşılıksız bir şey vermiyor. Şu halde acaba, mecbur kalan kimse o yiyeceği elde etmek için sahibiyle kavga edebilir mi? Bu soruya verilecek cevap evettir. Yiyecek için onunla kavga edebilir, çünkü zarara karşı kendini bilfiil (bazı nüshalarda bilakl olarak geçmiştir) savunmak vaciptir. Yine Allah tealanın sözüne isnaden: ”kendinizi ellerinizle tehlikeye atmayın…” ve “birbirinizi öldürmeyin…” aynı şekilde özellikle Peygamber’den de şöyle rivayet edilmiştir: “Her kim bir Müslüman’ın öldürülmesine bir söz ile dahi yardım ederse, kıyamet günü alnında şöyle yazılmış olarak gelir: “Allah’ın rahmetinden ümidini kesmiş kimse.” [11] Nefsi zarardan korumak, nefs’i katletmeye yardım etmekten daha evladır. [12] Nefsi korumanın vacip oluşunu – her ne kadar nefsi korumamak, nefsi katletmek anlamına gelmese bile – imam Sadık’tan (a.s) ayrıntılı bir rivayet ile ispat etmek mümkündür: İmam Sadık (a.s) buyuruyor ki: Allah Teâla insanın bedensel kuvvetini sağlayan ve insanın iyiliğine olan şeyi bilmektedir ve onu, fazlından dolayı onların maslahatıiçin onlara helal ve mübah kılmıştır. Aynı şekilde, onların zararına olan şeyi de bilmektedir ve onu yasaklamış, onu insanlara haram kılmıştır. Sonra da bu şeyi zorunluluk durumunda, bedenlerinin gücü sadece buna bağlı olduğunda helal kılmış ve onlara sadece ihtiyacınız kadar, ancak fazlası değil diye faydalanmalarını emretmiştir. Bu anlama yakın Muhammed bin Abdullah ve Sahihei Muhammed bin Azafir gibi başka mürsel rivayetler de vardır. Aynı şekilde Seduk’un mürsel rivayeti de bu manaya delalet etmektedir: İmam Sadık (a.s) buyurdu ki: eğer bir kimse leş, kan ve domuz eti yemeye mecbur kalır da onlardan yemez ve ölürse, kafirdir. Her ne kadar ayetlerin zahiri rivayetler göz önüne alınmadığında zaruret halinde haram olan bir şeyi yemenin vacip olduğunu değil de, cevaz verildiğini gösterse de, zaruret ayetleri, rivayetlerin eşliği ve yardımı ile ele alındığında nefsi korumanın vacip oluşu görülebilir. Bu ayetler şunlardır: “Allah size ancak ölüyü (leşi), kanı, domuz etini ve Allah’tan başkası adına kesileni haram kıldı. Her kim bunlardan yemeye mecbur kalırsa, başkasının hakkına saldırmadan ve haddi aşmadan bir miktar yemesinde günah yoktur. Şüphe yok ki Allah çokça bağışlayan çokça esirgeyendir.” [13] “Leş, kan, domuz eti, Allah’tan başkası adına boğazlanan, boğulmuş, (taş, ağaç vb. ile) vurulup öldürülmüş, yukarıdan yuvarlanıp ölmüş, boynuzlanıp ölmüş (hayvanlar ile) canavarların yediği hayvanlar – yetişip kestikleriniz müstesna - … Size haram kılındı… kim gönülden günaha yönelmiş olmamak üzere açlık halinde dara düşerse(haram etlerden yiyebilir). Çünkü Allah çok bağışlayıcı ve esirgeyicidir.” [14] “De ki: Bana vahyolunanda, leş veya akıtılmış kan yahut domuz eti -ki pisliğin kendisidir- ya da günah işlenerek Allah’tan başkası adına kesilmiş bir hayvandan başka, yiyecek kimseye haram kılınmış birşey bulamıyorum. Başkasına zarar vermemek ve sınırı aşmamak üzere kim (bunlardan) yemek zorunda kalırsa bilsin ki Rabbin bağışlayan ve esirgeyendir” [15] “(Allah) size, sadece ölü hayvanı, kanı, domuz etini ve Allah’tan başkası adına kesilen hayvanı haram kıldı. Ancak kim mecbur kalırsa (başkalarının haklarına) saldırmaksızın, sınırı da aşmadan (bunlardan yiyebilir). Çünkü Allah çok bağışlayan, pek esirgeyendir.” [16] “Oysa Allah, çaresiz yemek zorunda kaldığınız dışında, haram kıldığı şeyleri size açıklamıştır.” [17] Özet olarak, “katl-i nefs” ve “kendini helaka sürüklemek” olarak addedilen her hangi bir durumla yüz yüze kalırsa, bu işin haram olduğunda şek ve şüphe yoktur. Lakin, eğer katl-i nefs ile değil de hıfz-ı nefsi (nefsini korumayı) terk etmek durumunda kalırsa, bu durumun haram olduğuna dair, katl-i nefsin haram olmasına dair olan delillerin dışında başka delillere de ihtiyacı var mıdır? Tıpkı, fakirlik ve ihtiyacını insanlara belli etmemek isteyen, dolayısıyla tedavisini yapmayan hasta birisi gibi, ya da ihtiyarlıktan dolayı meydana gelen tedavisi pahalı bir hastalıktan, gücü olsa bile tedavi için çabalamayan bir kimse, yahut canı pahasına tehlikeli seferlere çıkanbir tacir gibi, veya açlığını, susuzluğunu giderebilecekken, çeşitli vesilelerle kendi tedavisini yapabilecekken fedakarlık yapıp din kardeşini kendine tercih eden bir mümin gibi. Dikkatle baktığımızda akıl sahiplerinin ve Müslümanların nezdinde, katl-i nefs’in ve kendini helaka sürüklemenin kötü ve çirkin bir iş olduğunu görüyoruz. Ancak nefsi ve bedeni korumayı terk etmek onların nezdinde böyle değildir. Şu halde onların görüşleri de katl-i nefs’in ve kendini helaka sürüklemenin, her zaman nefsi korumayı terk etmek anlamına gelmediğine şahitlik etmektedir. Halk arasında meşhur olan bir söz vardır, şöyle söylenmektedir: “bedenin korunması ya da sağlığın korunması vacibattandır”, genel anlamda bunun kitap ve sünnette bir delili yoktur, ancak burada kasıt akli olarak vaciptir denilebilir. Farz edelim ki, nefsi korumak, eğer terk edilmesi durumunda katl-i nefs olmayacaksa bile vaciptir. Bu vacibi terk etmenin günahı, tıptı diğer vacipleri terk etmenin günahı gibidir. Rivayetlerde söylenen katl-i nefs’in günahı gibi değildir: “kim kasten kendini öldürürse, cehennem ateşinde ebedi kalacaktır.” Bu amelin karşılığı ise, yapılan işte vacibin diğer vacip karşısında yahut bu haram ile bir başka haram arasındaki ehem ve mühim durumuna göre ortaya çıkacaktır. Çünkü her hangi bir vacibi terk etmek ile katl-i nefs arasında, önem durumuna göre büyük bir fark vardır. Bütün bu ele alınan konular ışığında, bir kimse fakihlerin sözüne tabi olursa, açık bir şekilde onların nefsin korunmasının vacip olduğuna ve bunun dinin değişmez hükümlerinden olduğuna dair fetva verdiklerini görecektir. Tıpkı Şeyh Tusi gibi, El Hilaf kitabındaşöyle diyor: Bir kimse, mundar bir şeyden yemek zorunda kalırsa, o şeyden yemek ona vaciptir ve onu yemekten kaçınması caiz değildir. Lakin, Şafii bu konuda iki yön zikretmiştir: Biri aynen bizim dediğimiz şeydir ve diğeri ise Ebu İshak’ın şu sözüdür: böylesi birisi için mundarı yemek vacip değildir; çünkü onun için mundar yemekten kaçınmasının sebebi necaset ile kirlenmek istememesidir. Bizim söylediklerimizin delili, şudur ki; nefs’e gelen zararları önlemenin vacip olduğunu biliyoruz. O halde zorunluluk halinde mundar olan bir şeyin yenilmesi mübah olmaktadır ve bu şekilde nefs için daha büyük bir zarar önlenebilecek ise, o şeyin yenilmesi vacip olacaktır. Merhum Tabersi Muntehab-ul Hilaf da şöyle diyor: Bir kimse mundar yemek zorunda kalırsa, o mundardan yemek ona vaciptir ve yemekten kaçınması caiz değildir; açıkça bildiğimiz üzere nefs’e zararı olan şeylerden korunmak vaciptir, bununla birlikte burada ikinci bir yol bulunmamaktadır. İbn Berrac şöyle diyor: Bir kimse zorunluluk halinde yiyecek mundar bir şey bulamadı ve başkasına ait olan bir yiyeceği buldu ve onu satın alacak gücü de yok ya da onu satın alacak gücü var ama o yiyeceğin sahibi satmaya yanaşmıyor, ona bir şeyin karşılığında ya da karşılıksız bir şey vermiyor. Şu halde acaba, mecbur kalan kimse o yiyeceği elde etmek için sahibiyle kavga edebilir mi? Bu sorunun cevabı evettir, yiyecek için onunla kavga edebilir, çünkü zarara karşı kendini bilfiil (bazı nüshalarda bilakl olarak geçmiştir) savunmak vaciptir ve yine Allah tealanın sözüne isnaden: ”kendinizi ellerinizle tehlikeye atmayın…” Yine devamında şöyle diyor: Eğer zorunluluk halinde olan bir kimse,yiyeceğin sahibiyle kavga eder ve onu öldürürse, bu kimsenin hükmü ne olacaktır? Cevabı şudur: Zorunluluk halinde olan kimse, yiyeceğin sahibini öldürürse zorunluluk halinde olan kimse için bir sorumluluk yoktur, yiyeceğin sahibinin kanı heder olmuştur, çünkü onu hak üzere öldürmüştür. eğer kavgada yiyeceğin sahibi, zorunluluk içinde olan kimseyi öldürürse, ölen kimsenin kanının hesabı onun üzerindedir, çünkü o (zorunluluk halinde olan kimse) zulüm ile öldürülmüştür. Esbahu Şia da şöyle yazmaktadır: Zorunluluk halinde olup da yemek için mundar bir şey bulamayan kimsenin yanındaki arkadaşında onu hayatta tutacak kadar yiyecek vardır, ancak o arkadaşı da ne satmaya, ne ödünç vermeye ne de karşılıksız vermeye yanaşmamaktadır. Bu durumda zorunluluk halinde olan kimse gücü yettiğince yiyeceğin sahibiyle savaşır ve onu öldürürse, yiyecek sahibinin kanı heder olmuştur ve eğer yiyecek sahibi zorunluluk halinde olan kimseyi öldürürse, onun kanının hesabı onun üzerinde olacaktır. Serair’in müellifi şöyle diyor: Bir kimse, çaresiz bir şekilde mundar yemeye mecbur olursa, mundarı yemek o kimseye vacip olur ve onu yemekten kaçınması caiz değildir. Bu konudaki açık delilimiz şudur: biliyoruz ki, nefsi gelen zararlardan korunmak aklen vaciptir ve eğer mundarın yenilmesiyle, nefse gelecek daha büyük bir zararın önüne geçilirse, o mundarı yemek vacip olur. Şerayi’nin müellifi yine şöyle demektedir: Zorunluluk sahibi bir kimse bir başkasının yiyeceğinden yemeye mecbur kalır ve o yiyeceği satın almaya gücü yetmezse, yemek sahibinin o yiyeceği zorunluluk sahibi kimseyebağışlaması vaciptir, çünkü bağışlamaktan kaçınması durumunda müslümanın ölümüne yardım etmiş olacaktır… ve eğer bu durumda yemek sahibi bağışlamaktan kaçınırsa, zorunluluk sahibi kimse kendisini helaka götürecek zorunluluk halini gidermek için kavga edilebilir. Allame Hilli, Kavaid’de şöyle diyor: Zorunluluk halinde olan bir kimse, başkasına ait olan bir yiyeceğe ulaşır, ve o yiyeceğin sahibi de zorunluluk halinde olan biri olursa, o yiyecek üzerinde öncelik hakkı sahibinindir… ve eğer zorunluluk halindeki kimsenin ödeyecek parası olmazsa, yiyeceğin sahibine o yiyeceği bağışlamak vaciptir ve eğer engel olursa, zorunluluk sahibi o yiyeceği zorla alabilir ve eğer yiyecek sahibi vermez ve kendini savunursa, yiyecek sahibini öldürebilir. Şehid-i Evvel derslerinde şöyle demektedir: Haram olan şeyler hakkında şimdiye kadar söylediklerimiz, ihtiyar sahibi olunan durumlarla alakalıydı. Bununla birlikte, eğer ölmekten korkarsanız…, adı geçen bütün ayrıntılı bir şekilde anlatacağımız üzere haramları yemek, helal olacaktır. Nefsi korumanın vacip olması yönüyle onları yemek zorunluluk halindeki kimseye vacip olacaktır. Ölmekten korkmakta, ölümle yüz yüze gelmek şart değildir, ölüm korkusu bile mübah olmasını gerekli kılar. Şehid-i Sani, Mesalik’te şöyle diyor: Zorunluluk sahibi bir kimse, bir başkasına ait helal bir yiyeceğe ulaşırsa, iki ihtimalden başka bir hal yoktur: ya yiyeceğin sahibi orada hazırdır ya da orada hazır değildir. Eğer, orada hazır bulunuyor ve kendisi de zorunluluk halinde olup o yiyeceğe ihtiyacı varsa, öncelik kendisinindir. Zorunluluk sahibi olan diğer kimse, o yiyecek, sahibinin ihtiyacından fazla değilse ondan almahakkına sahip değildir, ancak yiyeceğin sahibi olmayan kimse peygamber olursa, bu halde yiyecek sahibinin o yiyeceği bağışlaması üzerine farz olur. Aynı şekilde yiyeceğin sahibi – ki kendisi de zorunluluk sahibi olup o yiyeceğe ihtiyacı olursa onu bağışlaması farz değildir – fedakarlık ederek diğer ihtiyaç sahibini kendine tercih ederse, bu fedakarlığın caiz olması üzerinde konuşmak gerekir. Burada iki görüş söz konusudur, daha doğru olan görüşe göre fedakarlık caizdir. Farz edelim ki, bu iki kişinin İslam nazarında eşit olmaları, Allah Teala’nın sözüne olan ihtiramdan dolayı: “kendi ihtiyaçları olduğu halde isar’da bulunurlar” mucibince ve hedeflenen şey, nefsin korunması gerekliliğidir ve bu hedef, ikisi içinde geçerli olduğu için, bu ikisi arasında bir tercih yapılamaz. Burada isar’a cevaz verilmemesi ihtimali de vardır; şundan dolayı ki, kişi yiyeceği bağışlamayarak kendi nefsini koruma gücüne sahip olacaktır, bu halde o yiyeceğin bağışlanması caiz değildir, çünkü o yiyeceğin bağışlanması onu helaka sürüklenmesine neden olacaktır. Elbette şöyle de denebilir; bu iş nefsini helaka sürüklemek değildir, tıpkı savaş meydanında bir mücahidin kendisi gibi (savaşma kudretindeki) bir kimseyle karşı karşıya gelmesi gibi, ölebilme ihtimalinin belirmesi, nefsini helaka sürüklemenin örneği değildir. Eğer bu şekilde öldürülürse, helak olmamış, aksine kat kat (derece olarak) ödüllendirilmiştir. Yiyecek sahibi eğer zorunluluk derecesinde yiyeceğe ihtiyaç duymuyorsa, zorunluluk sahibi kimseye yiyeceğini vermesi vaciptir, o kişi ister müslüman olsun, ister zımmi, isterse emanda olan birisi olsun. Aynı şekilde hali hazırda o yiyeceğe ihtiyacı olmasa bile gelecekte o yiyeceğeihtiyaç duyacağı aşikar olursa, zorunluluk halindeki kişi yine bu surette o yiyeceği sahibinden alır ve vermemesi durumunda onunla savaşırsa, eğer yiyeceğin sahibi bu kavgada zorunluluk sahibi kimseyi öldürürse, kısas edilir. Eğer yiyeceğin sahibi zorunluluk sahibi kimseyi men eder ve o da açlıktan ölürse, acaba şer’i mesuliyeti olacak mıdır, yoksa olmayacak mıdır? Burada iki yön söz konusudur: şer’i sorumluluğun olmadı yönüyle, yiyeceğin sahibi helaka sürükleyecek bir iş yapmamıştır, şer’en sorumlu tutulduğu yönüyle ise, mevcut şartların gereği zorunluluk sahibi kişiyi, onun malında hak sahibi yapmıştır ve tıpkı onu kendi yemeğinden men etmiş gibi olmuştur. Zorunluluk sahibinin mundar yemesinin cevazı konusunun devamında yine şöyle diyor: Acaba mundar yemek belirli şartlar dahilin de mi caiz sayılmıştır, vacip ya da caiz olması ruhsatın aslında baki midir ve zorunluluk sahibi kimse onu yemekten kaçınabilir mi? Burada iki görüş vardır, daha doğru olanı birinci görüştür; yemeyi terk etmek helaka sürüklenmeye bir nevi yardım sayılır ve Allah Teala ayette: “kendinizi ellerinizle tehlikeye atmayın…” diye buyurarak bunu yasaklamıştır, bu yüzden helakı önlemek için helal yemeği yemek vaciptir. İkinci görüş ise, haram olması dolayısıyla mundar bir şeyi yemekten çekinmek ve kaçınmak bir tür vera (takva) olarak kabul edilmektedir. Bu tıpkı küfrü gerektirecek sözleri söylemeye zorlanan birisinin, bu sözleri söylemekten kaçınıp, ölmesi gibidir. Bu zayıf bir görüştür, çünkü zorunluluk halinde yenilen haram yiyecek, artık haram olarak kabul edilmez. Bununla birlikte bunu terk etmek vera olmayacaktır. Küfrü izharedecek sözler ile mundar bir şeyi yemek arasındaki fark oldukça aşikardır. Çünkü kendisinden küfrünü izhar etmesi istenilen kimse, eğer bundan kaçınırsa ve ölüme razı olursa, onun bu teslimiyeti izzet ve yüceliktir, İslam’ın azamet ve şerefini izhar etmektir. Haram yemenin aksine, bu korunması uğrunda canını feda etmeye değer bir şeydir. Keşf’ul Lisam’da şöyle denmiştir: Bize göre yemek (mundar veya haram olan herhangi diğer bir şey) nefsin yok olmaktan, ya da başka bir şeyden korunması, vaciptir. Bununla birlikte, ölüm korkusu olduğu halde bu şeylerin yenilmesinden kaçınılması, caiz değildir. Çünkü zararın ortadan kaldırılması ve özellikle de canı yitirmeye sebep olacak bir zararın ortadan kaldırılması vaciptir. Men la Yehzurul Fakih’te imam Sadık’tan (a.s) şöyle rivayet olmuştur: Eğer bir kimse leş, kan ve domuz eti yemeye mecbur kalır da onlardan yemez ve ölürse, kafirdir. Allame, İrşad El Ezhan’da şöyle diyor: Şu nebizlerin (içkilerin) hiç biriyle (arpa suyu, hurma, üzüm vb. şeylerin şarabı) tedavi uygulamak caiz değildir, … ve zaruret halinde, göz tedavisinde sarhoşluk verici şeyleri kullanmak caizdir. Muhakkik Erdebili, Şerhi İrşad elEzhan’da rivayetleri naklettikten sonra şöyle diyor: “Bu rivayetler, sarhoşluk veren şeylerin haramlığına, özellikle de şarabın kullanılmasının (tedavi için) haram olmasına delalet eden birçok deliller içermektedir. Ancak rivayetlerin genelliği ve mahsus rivayetlerin çoğunun sahih olmaması, buna ilave olarak nefsi helaka sürüklemenin yasak oluşu ve nefsi korumanın emredilmiş olması ve yine zararın önlenmesi, imkan dahilindeki akli, nakli, kitap, sünnet ve icmadelilleri, bunun kullanılmasına cevaz verdiğine delalet eder… … İnsanın ihtiyaç duyduğunda ona olan mecburiyetini ortadan kaldıran her şey helaldir. Bunun delili akıl ve nakildir, bu yüzden bundan kaçınmak akli ve nakli deliller ışığında doğru değildir. Aynı şekilde leş ve domuz etinin yenilmesine cevaz verilmesi konusunda ayetlerde ve rivayetlerde bilgi verilmiştir. Özellikle Mursele Muhammed bin Abdullah ve İmam Sadık’ın (a.s) ashabından bir kısmının, bazı şeylerin haram oluşunun sebepleriyle ilgili yapılmış olan rivayetler, buna delalet etmektedir. Bu rivayette zikredilmiştir: “ onlara zararı olan şeylerden nehiy edildiler ve onlara haram kılındı sonra zorunluluk hali istisna kılınarak, bedenin ayakta kalamayacak durumda olması halinde helal edildi, ancak bedenin gücüne kavuşmasına yetecek kadar daha fazlası değil.” Bu rivayetin senedinde itibar edilmesinde zararı olmayacak bir cehalet vardır. Bu rivayet, şarap içmeye ve haram olan diğer şeylerden istifade etmeye, zarardan sadece onlar vasıtasıyla kurtulacağı surette cevaz verildiğini açıkça ortaya koymaktadır. Bu cevazın hastalığın tedavisinde ve aynı şekilde hastalık sırasında bunları yemenin ve içmenin vacip olmasını gerektirmesi de uzak bir ihtimal değil…” Vahid Behbehani (r.a) Haşiye-i Şerhi İrşad’da, “bu rivayetin senedinde itibar edilmesinde zararı olmayacak bir cehalet vardır.” Sözünün altında şunları söylemiştir: Kuleyni onu mürsel olmayan bir senedle, Seduk ise onu Muhammed bin Ezafir’den, o da babasından, babası da İmam Sadık’tan (a.s) sahih bir sened ile rivayet etmişlerdir. Buna ilaveten, nefsi korumadan, öncelikli bir sorumluluğun varlığı söz konusu değildir; her ne kadar onun vacipliği tekit edilmişse de, günlük namazlar ve bunun da ötesindehatta usuli dinde, nefsi korumak için takiyye yapılması gibi daha vacip farzdır ve Allah Teala buyuruyor ki: “ Kim imanından sonra Allah’a (karşı) inkara sapıp da, - kalbi imanla tatmin bulmuş olduğu halde baskı altında zorlananlar hariç – inkara göğüs açarsa…” Rivayetlerde şöyle nakledilmiştir: “Takiyyesi olmayanın dini yoktur.” “Takiyye bizim dinimiz ve babalarımızın dinidir.” Takiyyenin önemini anlatan ve tekitle gerektiğinde yapılmasını söyleyen başka rivayetler de vardır… Takiyyenin nefsi korumak için olduğu aşikardır. Bunlara ek olarak zikredilen rivayet, Emal-i Seduk’ta şu senetle gelmiştir: “Şeyhe İbn Velid’den, o Seffar’dan, o Muhammed bin Hüseyin bin Ebil Hattab’dan, o Muhammed bin İsmail bin Bezi’den, o Muhammed bin Ezafir’den, o babasından, o da İmam Bakır’dan (a.s).” İlel-i Şerayi’ de şu senetle gelmiştir: “Babasından, o Sa’d’dan, o Ahmed bin Muhammed bin İsa ve İbrahim bin Haşim Cemian, o Muhammed bin İsmail bin Bezi’den, o Muhammed bin Ezafir’den, o Babasından, o İmam Bakır’dan (a.s).” Yine aynı şekilde bu rivayeti, sahih tarik ile, Muhammed bin Ezafir’den, o da bazı kimselerden ta İmam Bakır (a.s) ve İlel’de “Muhammed bin Ali bin İbrahim babasından, o da babalarından” şeklinde nakledilmiştir. Şeyh Tusi şu senedle: “Muhammed bin Ahmed bin Yahyadan, o İbrahim bin Haşim’den, o Amr bin Osman’dan v.b” Ayyaşi tefsirinde şu senedle: “Muhammed bin Abdullah’tan, o da İmam Sadık’ın (a.s) bazı ashabından, onlar da İmam Sadık’tan (a.s)” nakletmiştir. Bereki (ya Buki?) de bu rivayeti Mehasin’de Kuleyni’nin naklettiği sened ile, Mürsel (irsal) olmadan nakletmiştir. Oysa Kuleyni ve Seduk kendi kitaplarınınbaşında şöyle demişlerdir: “Bu kitapta zikredilen rivayetlerin, sıhhatine inanmışlardır.” Bunların ışığında bu rivayetin en yüksek dereceden muteber ve hüccet olduğu anlaşılmıştır. Ek olarak, bu rivayetin geldiği bazı tarikler sahihti ve ayrıca şöhret, senedin zayıflığını gerektirmiş olsaydı, rivayetin hüccet oluşuna yeterli olurdu ve fıkıh da bu eksendedir, bu haliyle rivayetin zayıflığını telafi etmesi düşünülemez. Şu ana kadar söylediklerimize şunu da ilave edelim ki, bütün sorumlulukların semeresi, sorumluluk sahibinin bekasından sonradır. (Bu halde, sorumluluk sahibinin bekası, sorumluluklardan daha önemlidir.) Zorluğu ve sıkışıklığı gidermek, bunun da ötesinde eli açıklık Şarih’in (Muhakkik Erdebili) akli ve nakli delillerini, destekler niteliktedir. Bunlara ilaveten nefsin korunması, kur’an’ın yakinlerinden ve mütevatir hadislerden olup, bütün bunlara zararı ortadan kaldırmayı ve birbirine de zarar vermeyi de ekleyebiliriz. Mefatih-i Şerayi kitabında da şöyle zikredilmiştir: “… susuzluktan perişan bir halde olup, ölmekten korkan bir adamın, bir şekilde şarap elde etmesi sorulduğunda buyurdu: sadece ihtiyacını giderecek kadar şaraptan içebilir.” Rivayetler mütevatir olup, yine icma ve akıl, Allah’ın haram kıldığı her şey zorunluluk halinde helal olur diye delil getirmektedir. Müstened-ül Şia şöyle diyor: Yiyecek sahibinin, o yiyeceği zorunluluk halinde bulunan kimseye bağışlamasının vacip olması gibi, zorunluluk halinde bulunan kişinin de onu kabul etmesi vaciptir, sebebi de açıktır. Eğer yiyeceğin sahibi, yiyeceği bağışlamaktan kaçınırsa, gerekirse zor kullanarak yiyeceği ondan alabilir, hırsızlık ve kavgayla da olsa, nefsi korumak vacip olması hasebiyle, dahaönceliklidir. Bununla birlikte nefsi korumanın delili, başkasının malını zorla ele geçirmekle çelişse de, esasa rücu etmektedir… Belki (yiyeceği almak için kavga etmek) nehyi anil münker yönüyle ele alındığında vaciptir, ve diğerlerinin de zorunluluk halinde bulunan kimseye nehyi anil münker’de ve yiyeceği almasında yardım etmeleri vaciptir. Cevahir kitabının yazarı şöyle diyor: Acaba haram olan bir yiyecekten, nefsi korumak için yemek vacip midir? Bazıları vacip olduğunu söylemişlerdir, bazılar sözün zahiride bu konuda icma olduğunu iddia etmişlerdir ve doğru olan da budur. Zararı def etmenin ve nefsi korumanın vacip oluşu yönüyle ve önceki mürsel rivayetlerde ve ashabın amelinde vardır. Bu söz Şafii’nin iki görüşünden birisine muhaliftir, Şafii diyor ki, caizdir vacip değil. Çünkü (o şeyi yemekten kaçınmak) bir tür takva’dır (vera) bununla birlikte bu işe sabretmek (ve onu yemekten kaçınmak) tıpkı, kendisinden küfrünü açıklamasını istenen kimsenin, bunun yerine ölümü kabul etmesi gibidir. Bu görüşteki sorun açıktır ve küfrünü açıklamaktan kaçındığı için öldürülmekle, haram bir şeyi yemekten kaçınmak arasındaki fark ortadadır, elbette bu hükmü onun ölçüsü olarak (küfrü açıklamaktansa ölmeye cevaz verilmesi) kabul ettiğimizi farz edersek… Şimdiye kadar zikredilen delillerin ışığında haram yiyeceğin yenilmesinin caiz olduğu, nefsi korumak babından da vacip olduğu anlaşılmıştır. Bu yüzden burada cevaz, mübah ve iki tarafın da eşit olması manasında değildir. Evet, nefsin korunması dışında kalan durumda, bu sözün bir anlamıolması mümkündür. … Eğer yiyeceğin sahibi, onu bağışlamazsa, zorunluluk halinde olan kimse, zor kullanarak yiyeceği ondan alabilir, hatta onu almak için savaşabileceğini bile söylemişlerdir, belki de yiyeceğin sahibiyle savaşmak ona vaciptir. Metinlerde geçtiği üzere nefsi korumak için o yiyecekten yemek ona vaciptir. Her ne kadar bazıları bu işi bir görev adı altında savunsalar bile bütün bu söylenenler için eleştiri getirilebilir. İmam Humeyni’nin(r.a) Risalet-ut Takiyye kitabında şöyle denilmektedir: Nefs için, namus için ve mal için korktuğundan dolayı takiyye yapmak, takiyyenin kısımlarındandır. Bu tür takiyye kendiliğinden vacip değildir. Vacip olan helak olma durumunda nefsin korunmasıdır, takiyye bunun için bir mukaddimedir. Bu tür rivayetlerde (İmamlardan (a.s) uzaklaşmaya her ne kadar öldürülme korkusuyla bile olsa, cevaz verilmediğine delalet eden rivayetler) ilmi ve ameli yönden faydası olmadığından, aynı şekilde akli hüküm ile nefsin korunmasının lüzumundan ve yaratıcının nefsin korunmasına gösterdiği ihtimamdan dolayı, takiyye ile ilgili rivayetlerde ve ayette geçen “kendinizi ellerinizle tehlikeye atmayın” cümlesinden “yed” el kelimesinin kaldırılması imkansızdır. Bu rivayetlerde, sened yönünden kusuru olmayan bir rivayet bulamadık. Tahrir-ul Vesile’de şöyle yazıyor: Söylenen bütün haramlar zaruret halinde mübahtırlar ve bu, ya nefsi korumanın gerekliliği ve ölmeyecek miktarda o şeyden yemenin delilidir veya… Nefsi korumak ve harama bulaşmak arasında kalınan her durumda, harama düşmeyi tercih etmek vaciptir. Bununla birlikte böylesi bir vaziyette haramdan uzak durmak caizdeğildir ve şarap, toprak ve diğer haram olan şeyler arasında bir fark yoktur. Minhacu Salihin’de Ayetullah Hoi (r.a) şöyle diyor: “Zorunluluk durumunda kalan bir kimse, ölmeyecek miktarda haram olan yiyecekten yiyebilir, ancak “Bağiy” olmamak kaydıyla. Bağiy imam aleyhine isyan eden kimsedir. Ya da kastedilen avdaki bağiyliktir ki, oyun ve eğlence için avlanmaktır veyahut, “Addi” yani yol kesen hırsız demektir. Elbette bağiy ve addi de aklen vacip olması babından iki kötü işten daha az kötü olana bulaşarak, harama düşerler, lakin bu işinin cezasını da görecektir. Ama imama karşı isyan eden kimse için, katlinin vacip olması hükmünün verilme ihtimali uzak bir ihtimal değildir. Çağdaş müçtehitlerden bazıları, “acaba aşağıdaki özellik göz önüne alındığında… bu tür hastaları oksijen tüpünden ayırabilir miyiz?” sorusuna şöyle cevap vermişlerdir: “Oksijen tüpüne bağlamak, gerekli ve standart bir tedavi olmazsa, vacip değildir, ancak oksijen tüpüne bağladıktan sonra çıkarmakta problem vardır”. Bu fetvadan anlaşıldığı üzere gerekli ve standart olmayan tedavi ve ilaçların kullanılması vacip değildir. Özet olarak söylemek gerekirse: Biz fakihlerin nefsi korumayı dinin esaslarından saydıklarını kabul ediyoruz, lakin aynı şekilde onların sözlerinden anlaşılan odur ki, bunun vacip olmasının, akli hüküm ve nefsi korumayı terk etmenin kötülüğünün dışında bir delili yoktur. Bu delil lubbi delildir (Lubbi delil, lafzi delilin karşıtı olup, içinde belli bir lafız olmayan delildir. İcma ve siret lubbi delillerden olup ayet ve rivayetler ise lafzi delillerden sayılmaktadır), mutlak değildir, bununla birlikte şüpheyedüşülen durumlarda delilden şüpheye düşmek, delilin olmaması gibidir ve burada esastan yoktur hükmü geçerlidir. Allahu alem. Sonuç Sonuçta, takiyye ile ilgili rivayetleri, takiyyenin ya da takiyye kapsamına giren bir bölümünün, nefsin korunmasının vacip oluşundan dolayı, vacip olduğuna delil olması ve işaret etmesi dolayısıyla burada zikredeceğiz. Bu rivayetler aynı şekilde yüce Allah’ın, akli hükmü ve nefsi korumanın vacip oluşunu onayladığının da göstergesidir. 1- Huzeyfe “kendinizi ellerinizle tehlikeye atmayın…” ayeti için şöyle diyor: bu ayet takiyye hakkındadır. 2- Mümin bir kimse, canından korktuğu ve zorunluluk halinde takiyye yapabilir. Bu rivayetin vacip olmasına delil teşkil etmesine dair problemler vardır. 3- Allah’ın sizin üzerinizdeki en büyük farzları… Canlarınız, mallarınız ve inançlarınız için takiyye yapmanızdır. 4- Her kim beş vakit namazını kılarsa, Allah Teala iki namaz arasında işlemiş olduğu günahları örter, ancak ölümcül günahları (ölüme sebebiyet verici günahları) af etmez… (ölüme sebebiyet verici günahlardan biri) kendisine ya da mümin kardeşlerinden birine zarar gelmesine neden olacak şekilde takiyye’yi terk etmektir. 5- Takiyye kanın korunması için konulmuştur. 6- Takiyye müminin siperidir. 7- Takiyye müminin siperi ve müminin zırhıdır. 8- Ey Süfyan sana takiyyeyi hatırlatırım, Halil İbrahim’in sünneti olan takiyyeyi ve Allah azze ve celle Musa ve Harun’a buyurdu ki: “Firavun’a gidin şüphesiz o tuğyan etmiştir ve onunla yumuşak bir dille konuşun.” Burivayetin canın korunmasında takiyyenin vacipliğine delalet etmesinde soru işaretleri vardır. 9- Sultanın öfkesini kendine çekme ki, aksi takdirde kendi elinle kendini helaka sürüklemiş olursun. Üçüncü Konu: Başkalarının Canını Korunmanın Vacip Oluşu Acaba başkalarının canını ölümden korumak, nehyi anil münker şeklinde olmasa bile vacip midir? Sorunun bu şekilde bir şart ile sınırlandırılmasının sebebi, başkalarının canının korunması, nehyi anil münker şeklinde olursa, nehyi anil münkerin vacip olması dolayısıyla zaten vacip olacaktır. Vacip Olmasının Delilleri: 1- Bazıları öldürülmesi haram olan bir canın öldürülmesini haram kılan ayet ve rivayetlere dayandırarak, bunun vacip olduğuna delil olarak kabul etmişler ve gücü yettiği halde başkasının canını korumayı terk etmenin, tıpkı katl-i nefs gibi olduğunu ve katl-i nefsi haram kılan delillerin bunu da kapsadığını iddia etmişlerdir. Bu delillendirmenin, hatalı olduğu açıktır; çünkü katl-i nefs, nefsi korumayı terk etmek gibi değildir, ancak nadir ve özel durumlarda bu olabilir. 2- Başkalarının canının korunmasının vacip oluşu ve bunun gerekliliği çok açık bir şeydir, bunun için bir delile ve özel bir delile dayandırmaya gerek yoktur. Bu delillendirmenin hatası da şudur ki, farz edelim başkasının canının korunmasının vacip oluşunu ve gerekliliğinin kabul ettik, bu zorunluluk ve açıklık mutlak surette de değil, özü itibariyle canın korunmasının vacip oluşudur. Dolayısıyla sadece yakin edilen kısmı kadar bunu kabul edebiliriz. 3- Vacip oluşunda icma edilmesi. Cevahir’in müellifi bazı kimselerden,başkalarının canını korumanın vacip olduğuna dair öne sürülen deliller mutlak değildir ve bunun tek delili icma’dır, bu delil farz edilen söz konusu meselede (elindekini karşılıksız bağışlayarak başkalarının canını korumanın vacipliği) yasaklanmıştır. 4- “Her kim de birini (hayatını kurtararak) yaşatırsa, sanki bütün insanları yaşatmıştır” ayetini delil olarak kabul etmek. Bu ayetin tefsirinde bir çok rivayetler zikredilmiştir: - Fuzeyl bin Yessar diyor ki: İmam Bakır’a (a.s) dedim ki: “Her kim de birini yaşatırsa…” ayetinde kastedilen nedir? Buyurdu: Yanmaktan ya da boğulmaktan (kurtarmak). Dedim: peki bir kimse bir başkasını sapkınlıktan hidayete ulaştırırsa? Bu o ayetin en üst dereceden tevilidir. - Hemran bin E’yen diyor ki: İmam Sadık’a (a.s) dedim… : “Her kim de birini yaşatırsa…” ne demek? Buyurdu: onu yanmaktan, boğulmaktan, yırtıcı hayvandan ya da düşmandan kurtarmaktır. Sonra hazret bir müddet sükut ettikten sonra bana dönerek buyurdu: bunun en büyük derecedeki tevili, bir kimseyi İslam’a davet ettiklerinde bu davete icabet etmesidir. - İmam Bakır (a.s) buyurdu ki:… “Her kim de birini yaşatırsa…” ne demektir? (yani) bir kimseyi öldürmemek, yahut onu boğulmaktan, yanmaktan kurtarmaktır. Bütün bunlardan daha üstünü onu, sapkınlıktan hidayete doğru sevk etmektir. Bu ayet ve rivayetler, vacip oluşuna, tercih oluşuna, aynı şekilde mutlak manada vacip oluşuna hatta çok masraflı bir tedaviyle karşı karşıya kalındığında bile vacip oluşun delil olarak kabul edilmesi, hatalı olacaktır. 5- Muhtelif bablarda gelen birçok rivayetlerin delil olarak gösterilmesi, örneğin: 1- Cafer babasında o daAli’den (a.s): Diyelim ki, namaz kılan bir kimse, bir çocuğun emekleyerek ateşe doğru gittiğini ya da evin içine bir koyunun girdiğini ve bir şeyleri kırıp dökeceğini gördü. İmam buyurdu: namazdan ayrılarak, korktuğu şeyi emniyete aldıktan sonra, eğer konuşmamış ise, namazına devam edebilir. Eğer namazı kesmenin haramlığı kesin olursa, rivayet başkasının canının korunmasının vacip oluşuna delil olur. Ancak tıpkı bu rivayet gibi eğer namazı kesmenin haram olduğuna dair bir delil olmazsa, başkasının canının korunmasının vacip oluşuna delil teşkil etmeyecektir. 2- Peygamber’den gelen rivayetler: Peygamber buyurdu ki: “her kim bir müslüman’ın öldürülmesine bir söz ile dahi yardım ederse, kıyamet günü alnında şöyle yazılmış olarak gelir: “Allah’ın rahmetinden ümidini kesmiş kimse.” Öldürmeye ve helak etmeye yardım etmek, her zaman nefsi korumamak anlamına gelmez ya da bu şekilde olması şüphelidir. 3- İbn Sinan’ın imam Sadık’tan (a.s) naklettiği sahih hadis: İmam Sadık (a.s) sefer esnasında cünüp olan ve yanında az miktarda su bulunan öyle ki, onunla gusül alsa, susuz kalmaktan korkan adam hakkında şöyle buyurdu: eğer susuz kalmaktan korkarsa, o sudan bir damla bile zayi etmemeli, toprak ile teyemmüm almalıdır, toprak bizim için daha sevimlidir. Fakihlerden bir kısmı, imam’ın (a.s) sözlerindeki “susuzluk” kelimesinin mutlak olduğunu ve başka bir kimsenin de susuzluğunu kapsadığını söylemişlerdir. 4- Halebi’nin rivayet ettiği sahih hadis Halebi diyor ki: İmam Sadık’a (a.s) şöyle dedim: cünüp olan bir kimsenin yanında az bir su vardır, o suyla gusül alırsasusuz kalacağından korkmaktadır, şu halde gusül mü almalı yoksa teyemmüm mü etmelidir? Buyurdu: teyemmüm etmeli, aynı şekilde isterse abdest de alabilir. Bu rivayetin delil teşkil etmesi önceki rivayetlere göre daha zayıftır. 5- Semae’nin muvassak* hadisi Semae diyor ki: İmam Sadık’ın (a.s) sefer esnasında yanında su olan ancak suyun azlığı sebebiyle korkan adam konusunda şöyle buyurdu: toprak ile teyemmüm etsin ve suyunu korusun. Çünkü Allah azze ve celle suyu ve yer yüzünü temizleyici olarak karar kılmıştır. Bu rivayetin delil teşkil etmesi bizim amacımız açısından önceki iki rivayet karine alınmadan açık değildir. (*muvassak, Râvisinin akidesi bozuk olmakla beraber haberi tevsîk edilmiş olandır) 6- Bir kimse, ey Müslümanlar diye feryat eden birisini duyduğunda, eğer onun yardımına gitmezse Müslüman değildir rivayeti. 7- Fırat bin Ahnef’in imam Sadık’tan (a.s) rivayeti: Kendinden ya da bir başkasından elde edeceği şeyle karşılayabileceği halde, bir mümini ihtiyaç duyduğu şeyden men eden her mümini, kıyamet günü Allah Teala yüzü kararmış bir halde diriltir sonra onu ateşe götürmeleri emrolunur. 8- Yardım etmeyle alakalı rivayetler. 9- Canın korunması için takiyye yapmaya delil teşkil eden rivayetler. Örneğin: “Takiyye, kanınızı korumanız için vardır.” Ve bu yöndeki hadisler. 10- Stoklanmış malın satılmasının gereğine (satmaktan kaçınılması halinde) delalet eden ve bu yöndeki hadisler. Aynı şekilde Cevahir’de şöyle yazmaktadır: belki de, nafakaların delilleri de bu konuyu desteklemektedir. Fakihler gücü yetmeyen bir kimseninnafakasını, kendisine yetecek miktarda halk tarafından karşılanmasını vacip olarak görmektedirler. Başkalarının canının korunmasının vacip oluşunun akli bir gereklilik olduğu söylenebilir; çünkü bu işin iyiliğinde akli açıdan hiçbir tereddüt ve şüphe yoktur, tıpkı canın korunmasının vacip oluşu meselesinde geçtiği gibi. Bütün bu söylenenler fakihlerin sözlerinden çıkardığımız delillerdi, bu delillerin başkalarının canının korunmasının vacip olduğuna delil teşkil ettiği söylenebilir, ancak açıktır ki, eğer bunun delillerini vacip oluşun esası olarak kabul edersek, bu deliller mutlak vacip olduğuna delil teşkil etmez. Fakihlerin Sözleri Şeyh Tusi Hilaf’ta şöyle diyor: Eğer bir kimse başkasının yiyeceğine zorunlu kalırsa, o yiyeceği vermek ona vacip değildir… Şafii diyor ki: O yiyeceği vermek vaciptir ve zorunluluk halindeki kimse, iki halin dışında değildir, ya yiyeceğin bedeli yanında veya kendi şehrinde vardır, ya da onu alacak parası yoktur. O yiyeceği alacak parasının olması halinde, yiyecek sahibinin bedelini almadan o yiyeceği vermesi ona vacip değildir. Eğer yiyeceği alacak parası yok ise, o yiyeceği parasını almadan bağışlamak yiyecek sahibine vaciptir. Bazıları kendi şehrinde o yiyeceği alacak parası olsa da, eğer hali hazırda yiyeceği alacak parası yok ise, o yiyeceği bağışlamak yiyeceğin sahibine vaciptir demişlerdir. Bizim delilimiz (bağışlamanın vacip olmaması) beraeti zimme (yani kesin bir hüküm olmamasından dolayı sorumluluk getirmeyen şek durumu) olmasıdır ve bunun vacip oluşuna delil gereklidir. Serair adlı kitapta şöyle zikredilmiştir: Eğer bir kimse başkasının yiyeceğine zorunlu kalırsa, o yiyeceği vermek ona vacip değildir,çünkü beraeti zimme durumu vardır ve bunun vacip oluşuna delil gereklidir. Şeyh, Mebsut’ta şöyle diyor: Eğer bir kimse başkasının yiyeceğine zorunlu kalırsa, - ki zorunluluk sahibinin özelliklerini önceki konularda açıkladık - o yiyeceği vermek yiyeceğin sahibine vaciptir. Peygamber’in (s.a.a) şu sözleri bunun delilidir: “her kim bir müslüman’ın öldürülmesine bir söz ile dahi yardım ederse, kıyamet günü alnında şöyle yazılmış olarak gelir: “Allah’ın rahmetinden ümidini kesmiş kimse.” Denildi ki bu (zorunluluk sahibi) daha layıktır. Zorunluluk sahibi iki hal dışında bulunmaz: ya o yiyeceği alacak parası vardır ya da yoktur. O yiyeceği alabilecek parası varsa, yiyecek sahibine o yiyeceği bağışlamak vacip değildir, eğer bedelini alırsa o başka. Çünkü zorunluluk sahibi kimsenin zorluğunu gidermenin o kimse üzerine vacip olduğunu söyledik, bununla birlikte diğerine de zarar vermemeliyiz… İbn Berrac şöyle diyor: Bir kimse zorunluluk halinde yiyecek mundar bir şey bulamadı ve başkasına ait olan bir yiyeceği buldu ve onu satın alacak gücü de yok ya da onu satın alacak gücü var ama o yiyeceğin sahibi satmaya yanaşmıyor, ona bir şeyin karşılığında ya da karşılıksız bir şey vermiyor. Şu halde acaba, mecbur kalan kimse o yiyeceği elde etmek için sahibiyle kavga edebilir mi? Bu sorunun cevabı evettir, yiyecek için onunla kavga edebilir, çünkü zarara karşı kendini bilfiil (bazı nüshalarda bilakl olarak geçmiştir) savunmak vaciptir ve yine Allah Teala’nın sözüne isnaden: ”kendinizi ellerinizle tehlikeye atmayın…” Özellikle de Peygamber’in (s.a.a) şu rivayet nakledilmiştir: “her kim birmüslüman’ın öldürülmesine bir söz ile dahi yardım ederse, kıyamet günü alnında şöyle yazılmış olarak gelir: “Allah’ın rahmetinden ümidini kesmiş kimse.” Böylesi bir durumda yardım etmek, öldürmekten daha üstündür. Allame, Kavaid’de şöyle diyor: Eğer ödeyecek bir şeyi varsa ( yani zorunluluk sahibi yemeği satın alacak bir şeye sahipse) ve yiyeceğin sahibi aynı değerde bir karşılık (semenul Misl) talep ederse, onu o yiyeceği bağışlamaya zorlamak vacip değildir, karşılığını ödemek vaciptir. Ve Münteha el Metalib’de şöyle deniliyor: Eğer bir insan, susamış birine rastlarsa ve bu yüzden ölmesinden korkarsa, (abdest için var olan suyunu) o suyu ona içirmesi ve teyemmüm etmesi vaciptir. Lakin umumdan bazıları bu söze muhaliftirler. Bizim delilimiz şudur ki: evvelen, eğer ona su içirirse, onun canını kurtarmış olur ki bu da “Her kim de birini (hayatını kurtararak) yaşatırsa…” ayetinin kapsamına girer. ikinci olarak, insanın hürmeti, namazdan üstündür. Bu açıdan eğer namaz kılarken bir kimsenin boğulduğu görülürse, namazı terk edip onu kurtarmalıdır… Üçüncü olarak, başkasının canını kurtarmak vaciptir ki bunun telafisi yoktur, her ne kadar abdest almak da vacipse de, teyemmüm ile telafi edilebilir, abdest yerine teyemmüm alınabilir. Şeriatte şöyle denmektedir: Zorunluluk sahibi bir kimse bir başkasının yiyeceğinden yemeye mecbur kalır ve o yiyeceği satın almaya gücü yetmezse, yemek sahibinin o yiyeceği zorunluluk sahibi kimseye bağışlaması vaciptir, çünkü bağışlamaktan kaçınması durumunda müslüman’ın ölümüneyardım etmiş olacaktır… ve eğer bu durumda zorunluluk sahibi kimse, bu bağışın karşılığından kaçınırsa, çünkü zaruret, yiyecek sahibinin o yiyeceği zorla karşılıksız olarak bağışlatmasına, zorunluluk sahibinin yaşaması için bağışlanmanın karşılığı kaldırılması sebebiyle izin vermektedir. Eğer yiyeceğin sahibi, değerinden fazla bir şey talep ederse, Şeyh fazla ödemek vacip değildir diyor. Eğer vacip olduğu söylenirse, yine bu iyiliktir, çünkü yaşamak için zaruret durumunda olmak, ödeme yapma zorunluluğunu ortadan kaldırmıştır. Şehid-i Sani, Muhakkik’in teyemmüm babındaki şu cümlesinin “Kullanılması halinde susuzluk korkusu…” şerhinde şunları söylemiştir: Susuzluktan kasıt, ya ferdin kendisi veya ihtirama haiz olan diğer canlardır. Telef olmaları durumunda kanları heder olacaktır, bunlar ister insan olsun isterse hayvan. Hayvan isterse kendisinin olsun, isterse başkasının, her ne kadar hayvanı kesmek için saklıyor olsa da, o anda o hayvanı kesmeyi düşünmemektedir. Urve’nin müellifi şöyle diyor: Namazı yarıda kesmek bazen vaciptir, kendi canını korumak ya da ihtirama haiz olan bir başkasının canını korumak, namazı yarıda kesmekten daha önemlidir. Yahut şer’en korunması vacip olan bir malın korunması daha önceliklidir. Şerayi’den aktardığımız rivayetin şerhinde Cevahir’in müellifi şöyle diyor: Şeyh, Hilaf’ta ve İbn İdris ise Serair’de kendilerinden naklolunanların ışığında, zorunluluk sahibine yemeğin bağışlanmasının vacip olması meselesine muhaliftirler ve yemeği bağışlamayı vacip olarak görmüyorlar. Asli delile göre ve yine yiyeceği bağışlamamak, katle yardım etmek olarak görülmesi iddiasınıkabul etmemişlerdir. Öte yandan, bir başkasının canının korunması konusunda, hatta yiyeceğini bağışlamasının gerektiği durumda bile sağlam bir delil yoktur. Bunun tek delili icma’dır ve icma da böylesi bir durumda yasaktır, şayet bütün zamanlar ve yerlerde birileri zulüm ile öldürülürse, bunun tersi olması söz konusudur. Eğer onların katlinin önüne malından harcayarak geçilebiliyorsa, aynı şekilde hastaların tedavileri ve hayatta kalmaları büyüklerin görüşüne göre malı bağışlamaktan önceliklidir. Ancak, zikredilen bu konulardaki hatalar açıktır ve hürmet sahibi müminin canının korunması, zaruri ve açıktır ve konuşmaya bile gerek yoktur. Belki, buna getirilen deliller, nafakalar konusunda geçti, fakihlerin aciz bir kimsenin nafakasının yetecek kadarının temininin halka vacip olduğunu söylemiştik. Yardım edilmesine delil teşkil eden rivayetlere ek olarak, belki bu meselenin delil gerektirme zorunluluğuna ve delil yerine geçecek özel ispatlara ihtiyacı olmadığı söylenebilir. Nafakalar bahsinde Cevahir’de şöyle yazılmıştır: Nafaka – sadece nafaka olması yönüyle, yoksa muhterem bir canın korunması için verilen nafaka değil – şu üç sebepten biri dışında vacip değildir, evlilik, akrabalık ve sahiplik. Müstened-i Şia’ın yazarı şöyle diyor: İcma’en yiyeceğin bir başka kimseye (zorunluluk sahibi olan kimseye) bağışlanması konusunda şüphe yoktur. Çünkü yiyeceğin bağışlanmasından kaçınılması durumunda, muhterem olan bir canın helak olmasına yardım edilmiş veya ona bir zarar verilmiştir. Yine meşhur rivayetlere göre: “Bir kimse, ey Müslümanlar diye feryat eden birisini duyduğunda, eğer onunyardımına gitmezse Müslüman değildir.” Yine Fırat bin Ahnef’in rivayeti: “Kendinden ya da bir başkasından elde edeceği şeyle karşılayabileceği halde, bir mümini ihtiyaç duyduğu şeyden men eden her mümini, kıyamet günü Allah Teala yüzü kararmış, gözleri morarmış, elleri boynunda zincirlenmiş bir şekilde diriltir ve şöyle denilir: bu Allah ve resulüne ihanet eden kimsedir. Sonra onu ateşe götürmeleri emrolunur.” [18] Ayrıca bu konuya delil teşkil eden diğer bir rivayet de vardır. [19] [1] Nisa Suresi, Ayet 2. [2] Mecmeul Beyan fi Tefsiril Kur’an, c.3 sh.78. [3] Zubdetul Beyan s.428. [4] El Mizan fi Tefsiril Kur’an c.4 s. 320 – 322. [5] Bakara Suresi, ayet 195. [6] Mecmeul Beyan fi Tefsiril Kur’an c.5, s.57. [7] El Mizan fi Tefsiril Kur’an c.2 s.64 – 65.id=\"ftn8\"> [8] Vesailuşşia c.19, islamiye baskısı, sh.13. [9] Müstedreki Vesail c.18, sh.216, h.1 [10] Şerai’ el İslam c.3 s.224. [11] Mustedreki Vesail c.3 bab.2 ebvabi kısas fi nefs s.250 h.4, Sünen ibni Mace c.2, s.134 [12] Cevahirul Fıkh, ibni Berrac s.208 [13] Bakara Suresi, ayet 173. [14] Maide Suresi, ayet 3. [15] En’am Suresi, ayet 145. [16] Nahl Suresi, ayet 115. [17] En’am Suresi, ayet 119. [18] Kafi, c.2, s.367. [19]Müstened-i Şia, Neraki, c.15, s.25.\";s:9:\"published\";N;s:5:\"state\";i:1;s:6:\"access\";s:1:\"1\";s:8:\"language\";s:1:\"*\";s:18:\"publish_start_date\";s:19:\"2016-08-25 06:42:14\";s:16:\"publish_end_date\";s:19:\"0000-00-00 00:00:00\";s:10:\"start_date\";s:19:\"2016-08-25 06:42:14\";s:8:\"end_date\";s:19:\"0000-00-00 00:00:00\";s:10:\"list_price\";N;s:10:\"sale_price\";N;s:7:\"type_id\";i:1;}'),(22,'index.php?option=com_k2&view=item&id=745','index.php?option=com_k2&view=item&id=745:halkın-cehaleti-ve-düşmanın-imam-hüseyin-a-s-aleyhindeki-propagandaları&Itemid=373','Halkın Cehaleti ve Düşmanın İmam Hüseyin (a.s) Aleyhindeki Propagandaları','ALİRIZA ENSARİ Hicrî 61. yılda gerçekleşen İmam Hüseyin’in kıyamı, kendine özgü birtakım özellikleri dolayısıyla önemli bir toplumsal ve siyasî olgu olarak bilinir. Bu yüzden dünyadaki birçok bilim adamı ve teorisyen, bu konuyla ilgili olumlu ya da olumsu','2018-11-09 17:17:13','e042bf92c6de1ef0ec5974a22aa396ec',1,1,1,'*','2014-08-14 16:19:00','0000-00-00 00:00:00','2014-09-17 16:22:00','0000-00-00 00:00:00',0,0,1,'O:19:\"FinderIndexerResult\":18:{s:11:\"\0*\0elements\";a:25:{s:2:\"id\";s:3:\"745\";s:5:\"alias\";s:77:\"halkın-cehaleti-ve-düşmanın-imam-hüseyin-a-s-aleyhindeki-propagandaları\";s:7:\"summary\";s:29011:\"<h5 style=\"text-align: right;\">\r\n	ALİRIZA ENSARİ</h5>\r\n\r\n<h1 align=\"center\">\r\n	&nbsp;</h1>\r\n\r\n<p>\r\n	Hicr&icirc; 61. yılda ger&ccedil;ekleşen İmam H&uuml;seyin&rsquo;in kıyamı, kendine &ouml;zg&uuml; birtakım &ouml;zellikleri dolayısıyla &ouml;nemli bir toplumsal ve siyas&icirc; olgu olarak bilinir. Bu y&uuml;zden d&uuml;nyadaki bir&ccedil;ok bilim adamı ve teorisyen, bu konuyla ilgili olumlu ya da olumsuz anlamda bir&ccedil;ok g&ouml;r&uuml;ş ileri s&uuml;rm&uuml;ş ve her biri bu konuyu değişik a&ccedil;ılardan değerlendirmiştir.</p>\r\n\r\n<p>\r\n	Bu kıyam iki y&ouml;nden incelenmeye değerdir:</p>\r\n\r\n<p>\r\n	1- İmam H&uuml;seyin&rsquo;i Kerbel&acirc;&rsquo;daki destansı kıyamı ger&ccedil;ekleştirmeye hangi sebepler ve etkenler sevk etmiştir ve İmam a&ccedil;ısından bu kıyamın sebebi nedir?&nbsp;&nbsp;&nbsp;</p>\r\n\r\n<p>\r\n	2- Yezid&rsquo;in istibdat h&uuml;k&uuml;meti İmam&rsquo;ı şehit edip bu kıyamı zahiren yenilgiye uğratma noktasında hangi etkenlerden yararlanmıştır?</p>\r\n\r\n<p>\r\n	Bu yazı, İmam&rsquo;a karşı olan d&uuml;şmanın siyasal k&uuml;lt&uuml;r&uuml;n&uuml; ve halkın cehaleti olgusunu incelemeye t&acirc;bi tutmaktadır. Yezid, İmam&rsquo;la savaşa girişmeden &ouml;nce İmam&rsquo;a karşı propaganda unsurlarından yararlandı. Maalesef bu şeytan&icirc; ve zehirli propagandalar, bazı M&uuml;sl&uuml;manların d&uuml;ş&uuml;nceleri ve inan&ccedil;ları &uuml;zerinde etkili oldu. Bu girişim, atılacak asker&icirc; adım i&ccedil;in uygun zemin yarattı. Bazı M&uuml;sl&uuml;manlar, Peygamber&rsquo;in evl&acirc;dının şehadeti karşısında s&uuml;k&ucirc;t edecek ve o y&uuml;ce insanın şehadetinin matemi dolayısıyla g&uuml;ndelik işlerini bir kenara bırakmayacak kadar bu propagandaların etkisi altında kaldılar.</p>\r\n\r\n<p>\r\n	Burada şu soru g&uuml;ndeme gelmektedir: Bu b&uuml;y&uuml;k cinayet karşısında M&uuml;sl&uuml;manlar ni&ccedil;in s&uuml;k&ucirc;t ettiler? Halbuki bunlar, &ouml;nce İmam&rsquo;ı davet edip, arkasında namaz bile kılmışlardı.</p>\r\n\r\n<p>\r\n	B&ouml;ylesi bir ortam, d&uuml;şmanın zehirli propagandalarının ve M&uuml;sl&uuml;manların siyas&icirc; idrakten ve k&uuml;lt&uuml;rden yoksun oluşlarının bir sonucuydu. D&uuml;şmanın İmam ve Ehl-i Beyt&rsquo;e karşı y&uuml;r&uuml;tt&uuml;ğ&uuml; propagandayı ve halkın cehaletini doğru bir şekilde ortaya koyup değerlendirebilmek i&ccedil;in konuyu aşağıdaki esaslar ekseninde incelemek gerekmektedir:</p>\r\n\r\n<h2>\r\n	1- D&uuml;şmanın İmam Ali Aleyhindeki Propagandaları</h2>\r\n\r\n<p>\r\n	İmam Ali&rsquo;nin şahsiyetine ilişkin boyutlar herkes tarafından bilinmektedir. Ben&icirc; &Uuml;meyye onu tanımaktadır. Bu a&ccedil;ıdan, o y&uuml;ce insanı siyas&icirc; sahneden uzaklaştırmak i&ccedil;in uydurma hadisleri ve dinini d&uuml;nyası i&ccedil;in satmış &acirc;limleri kullanmak gibi etkili propaganda ara&ccedil;ları genişletilerek kullanıldı.</p>\r\n\r\n<p>\r\n	Bu noktada Merhum All&acirc;me Emin&icirc;, şunları belirtmektedir: &ldquo;Ali&rsquo;ye ve onun ailesine k&uuml;fredip l&acirc;net etmek, bir gelenek h&acirc;line getirilmişti. Emev&icirc;ler d&ouml;neminde t&uuml;m &uuml;lke &ccedil;apında &uuml;st&uuml;nde İmam Ali&rsquo;ye l&acirc;net edilen yetmiş bin minber tahsis edilmişti.&rdquo;<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[i]</a></p>\r\n\r\n<p>\r\n	Mes&rsquo;ud&icirc; şunları s&ouml;ylemektedir: &ldquo;...Muaviye&rsquo;ye itaat &ouml;yle bir noktaya varmıştı ki, Ali&rsquo;ye s&ouml;vmek bir gelenek h&acirc;line gelmişti. &Ccedil;ocuklar bu gelenek &uuml;zere doğmakta ve b&uuml;y&uuml;kler bu h&acirc;l &uuml;zere &ouml;lmekte idiler.&rdquo;<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[ii]</a>&nbsp; Taber&icirc;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[iii]</a> ve Ebu Hanife<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[iv]</a> de, Muaviye&rsquo;nin Ali aleyhindeki propagandalarına işaret etmektedirler. Propagandalar, sadece Ali&rsquo;ye karşı değildi, t&uuml;m risalet ailesinin fertleri, iftira ve t&ouml;hmet oklarının hedefiydi. İmam Ali&rsquo;ye y&ouml;nelik propagandaların İmam H&uuml;seyin&rsquo;e y&ouml;nelik iftiralar ile bağlantısı bulunmaktaydı ve İmam H&uuml;seyin&rsquo;e karşı yapılacak propagandalara zemin hazırlamıştı. İmam Seccad, Ehl-i Beyt makamının y&uuml;celiğini ortaya koymak ve Yezid&rsquo;in İmam H&uuml;seyin&rsquo;e karşı y&uuml;r&uuml;tt&uuml;ğ&uuml;, &ldquo;Haric&icirc;lik, g&uuml;&ccedil; ve makam peşinde olmak&rdquo; gibi propagandaları etkisiz kılmak i&ccedil;in Yezid&rsquo;in meclisinde hutbe irat etmişti.</p>\r\n\r\n<h2>\r\n	2- İmam H&uuml;seyin&rsquo;in Şahsiyeti ve H&uuml;k&uuml;metin Onun Aleyhindeki Propagandaları</h2>\r\n\r\n<p>\r\n	Yezid, İmam H&uuml;seyin&rsquo;i katledip onun devrimini zahiren de olsa mağlup etmenin kolay olmadığını biliyordu. İmam H&uuml;seyin&rsquo;in M&uuml;sl&uuml;manlar arasında belli bir siyas&icirc; ve toplumsal konumu bulunmaktaydı. Peygamber&rsquo;in: &ldquo;Hasan ve H&uuml;seyin cennet gen&ccedil;lerinin efendileridir.&rdquo; <a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[v]</a> diye buyurduğu, yine Peygamber&rsquo;in H&uuml;seyin hakkında: &ldquo;H&uuml;seyin bendendir ve ben de ondanım.&rdquo;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[vi]</a> diye buyurduğu M&uuml;sl&uuml;manlar tarafından biliniyordu.</p>\r\n\r\n<p>\r\n	Ben&icirc; &Uuml;meye de o y&uuml;ce insanın şahsiyetini bilmekteydi. O kadar ki, Muaviye, İmam H&uuml;seyin hakkında ş&ouml;yle demekteydi: &ldquo;Allah&rsquo;a yemin olsun, H&uuml;seyin&rsquo;de hi&ccedil;bir kusur, eksiklik g&ouml;rm&uuml;yorum.&rdquo;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[vii]</a> Medine valisi Velid de İmam hakkında şunları s&ouml;ylemektedir: &ldquo;D&uuml;nyanın servetini ve saltanatını bana verseniz de H&uuml;seyin&rsquo;i &ouml;ld&uuml;rmem.&rdquo;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[viii]</a> İmam H&uuml;seyin&rsquo;in M&uuml;sl&uuml;manlar nezdindeki y&uuml;ce makamından dolayı d&uuml;şman, kendi h&uuml;k&uuml;metini sağlamlaştırmak ve onu yasal g&ouml;stermek i&ccedil;in İmam&rsquo;ın biatini istemekteydi. Zira İmam&rsquo;ın biatiyle, kıyam ihtimali ortadan kalkacak ve Yezid&rsquo;in zalim h&uuml;k&uuml;meti meşruluk kazanmış olacaktı. &Ccedil;&uuml;nk&uuml; İmam H&uuml;seyin&rsquo;in biati, t&uuml;m M&uuml;sl&uuml;manların biati anlamına gelecekti. H&uuml;k&uuml;metin İmam&rsquo;ın biati konusundaki hassasiyeti, İmam&rsquo;ın toplumsal ve siyas&icirc; konumundan ve o y&uuml;ce insanın şahsiyetinden kaynaklanmaktaydı. D&uuml;şman, maksadına ulaşmada &acirc;ciz kalınca,&nbsp; İmam&rsquo;ın kıyamını z&acirc;hiren de olsa yenmek i&ccedil;in &ccedil;eşitli y&ouml;ntemlerden ve propaganda ara&ccedil;larından istifade etti.</p>\r\n\r\n<h2>\r\n	3- İhtil&acirc;f ve Karışıklık Yaratma</h2>\r\n\r\n<p>\r\n	Zorba ve zalim y&ouml;neticiler, propaganda y&ouml;ntem ve ara&ccedil;larını muhaliflerine karşı etkili kılmak i&ccedil;in, onları sultaları altında bulunan topluma egemen olan inan&ccedil; ve k&uuml;lt&uuml;r şartlarına g&ouml;re belirlemekteydi. Bu y&uuml;zden d&uuml;şman, İmam H&uuml;seyin&rsquo;i fitneci, &uuml;mmet arasında tefrika yaratan ve İsl&acirc;m toplumunun g&uuml;venliğini bozan biri olarak tanıtmaktaydı. Onlar, M&uuml;sl&uuml;man kamuoyunu hazırlamak i&ccedil;in İsl&acirc;m Peygamberi&rsquo;nin buyurduğu: &ldquo;Kim olursa olsun, İsl&acirc;m &uuml;mmeti arasında ihtil&acirc;f yaratmak isteyenleri, kılı&ccedil;la ezin.&rdquo;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[ix]</a> hadisini kullanıyorlardı. Buna &ouml;rnek olarak d&uuml;şman İmam H&uuml;seyin&rsquo;e karşı şu sloganlardan istifade ediyordu:</p>\r\n\r\n<p>\r\n	a) İmam H&uuml;seyin Mekke&rsquo;den &ccedil;ıkınca Amr b. Said, İmam&rsquo;ı Mekke&rsquo;ye geri d&ouml;nd&uuml;rmek istedi. İmam, Mekke&rsquo;ye d&ouml;nmekten imtina etti. Amr İmam&rsquo;a: &ldquo;Ey H&uuml;seyin, Allah&rsquo;tan korkmuyor musun? M&uuml;sl&uuml;man topluluğundan ayrılıyorsun ve &uuml;mmet arasında tefrika yaratıyorsun.&rdquo;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[x]</a> dedi.</p>\r\n\r\n<p>\r\n	b) M&uuml;slim b. Akil yakalanınca, Ubeydullah b. Ziyad ş&ouml;yle dedi: &ldquo;Ey Akil&rsquo;in oğlu, sen bir arada bulunan halk arasında tefrika ve ihtil&acirc;f yaratmaya mı geldin?&rdquo;<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[xi]</a></p>\r\n\r\n<p>\r\n	c) Yezid, İmam H&uuml;seyin&rsquo;in K&ucirc;fe Şi&icirc;leriyle irtibatına karşı &ccedil;ıkar yazdığı mektupta İbn-i Abbas&rsquo;a şunları s&ouml;yledi: &ldquo;Ey İbn-i Abbas, H&uuml;seyin&rsquo;le konuşman ve onu ihtil&acirc;f yaratmaktan alıkoyman gerekmektedir. &Uuml;mmet arasında fitne &ccedil;ıkmasını engellemelisin.&rdquo;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[xii]</a></p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin, d&uuml;şmanın propagandalarını ve hilelerini &ccedil;ok iyi bir şekilde tanıdığını ortaya koyar tarzda, kıyamının hedeflerini kendi il&acirc;h&icirc;-siyas&icirc; vasiyetnamesinde ş&ouml;yle a&ccedil;ıklamaktadır:</p>\r\n\r\n<p>\r\n	&ldquo;Ben azgınlık, makam, fesat ve zul&uuml;m yapmak i&ccedil;in Medine&rsquo;den ayrılmadım. Ben, ceddimin &uuml;mmetini ısl&acirc;h etmek, marufu emr, m&uuml;nkeri nehyetmek, ceddim Resulullah&rsquo;ın ve babam Ali b. Eb&icirc; Talib&rsquo;in yolunu ihya etmek i&ccedil;in kıyam ettim.&rdquo;<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[xiii]</a>&nbsp;</p>\r\n\r\n<p>\r\n	Vasiyetnamesinin bu b&ouml;l&uuml;m&uuml;nde t&uuml;m bu su&ccedil;lamalara cevap vermektedir. B&ouml;ylesi bir vasiyetnamenin yazılmış olması, Yezid&rsquo;in arzularının ve hedeflerinin İmam H&uuml;seyin tarafından &ccedil;ok iyi bir şekilde bilindiğini g&ouml;stermektedir.</p>\r\n\r\n<p>\r\n	Kur&rsquo;an&rsquo;ın &ldquo;nimet&rdquo; olarak andığı<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[xiv]</a> İsl&acirc;m&icirc; vahdetin en &ouml;nemli husus olduğundan hi&ccedil;bir kuşku yoktur.&nbsp;</p>\r\n\r\n<p>\r\n	Hz. Ali&rsquo;nin (a.s): &ldquo;Halk kitlesinden kopmayın; &ccedil;&uuml;nk&uuml; Allah&#39;ın rahmeti cemaatle birliktedir.&rdquo;<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[xv]</a> şeklindeki s&ouml;z&uuml;, İsl&acirc;m&icirc; kurtuluş ve &ouml;zg&uuml;rl&uuml;k hareketlerini olumsuzlamamaktadır ve İmam H&uuml;seyin (a.s) bu buyruğu kabul ederek, en b&uuml;y&uuml;k fesat olan Yezid h&uuml;k&uuml;metine karşı kıyam etmiştir. Zira Yezid&rsquo;in &ouml;nderliğini İsl&acirc;m&rsquo;ın ortadan kalkmasıyla eşit g&ouml;rmekteydi: &ldquo;İsl&acirc;m &uuml;mmetinin başına Yezid gibi bir y&ouml;netici musallat olduysa, İsl&acirc;m&#39;ın fatihasını okumak gerek.&rdquo;<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[xvi]</a></p>\r\n\r\n<p>\r\n	Ayrıca, Yezid&rsquo;in liderliği, &uuml;mmetin ittifakla kabul ettiği birşey değildi. K&ucirc;fe halkının İmam H&uuml;seyin&rsquo;i d&acirc;vet etmesi ve diğer siyas&icirc; şahsiyetlerin Yezid h&uuml;k&uuml;metine olan muhalefetleri bunun bir delilidir.</p>\r\n\r\n<h2>\r\n	4- Cebriyecilik Propagandası</h2>\r\n\r\n<p>\r\n	Ben&icirc; &Uuml;meyye, din&icirc; bir &ccedil;ehreyle halka h&uuml;kmediyordu. Bu a&ccedil;ıdan kendi bekaları i&ccedil;in halkı iğfal etmeleri ve muhaliflerini zahiren din&icirc; ara&ccedil;ları ve şiarları kullanarak sahnenin dışına itmeleri gerekiyordu.</p>\r\n\r\n<p>\r\n	&Uuml;stat Şehit Mutahhar&icirc;, şunları belirtiyor: &ldquo;Yezid&rsquo;in sistemi, halkın inan&ccedil;larını y&ouml;nlendirecek d&uuml;ş&uuml;nsel ve itikad&icirc; bir dayanak olmaksızın işini y&uuml;r&uuml;tememekteydi. Onları a&ccedil;ık&ccedil;a kelleleri mızrak ucuna takıp halkın inan&ccedil;larına saldıracak kadar aptal sanmayın. Tersine onlar, halkı tamamen iğfal etmeye &ccedil;alışıyordu.&rdquo;<a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[xvii]</a>&nbsp;</p>\r\n\r\n<p>\r\n	Muaviye, Yezid&rsquo;i kendi yerine veliaht olarak il&acirc;n ederken, onun liderliğini il&acirc;h&icirc; bir kural olarak ortaya koymuş ve ş&ouml;yle demişti: &ldquo;Yezid&rsquo;in h&uuml;k&uuml;meti, il&acirc;h&icirc; bir kaderdir ve halkın bu il&acirc;h&icirc; takdire karşı herhangi bir tercihi s&ouml;z konusu değildir.&rdquo;<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[xviii]</a> D&uuml;şman, cebriyeyi yayarak, Yezid&rsquo;in hil&acirc;fetinin Allah&rsquo;ın isteği olduğunu s&ouml;yl&uuml;yor, buna karşı olanların ise ger&ccedil;ekte il&acirc;h&icirc; iradeye karşı &ccedil;ıkmış olduğu propagandasını yapıyordu.</p>\r\n\r\n<p>\r\n	Yezid&rsquo;in sistemi bu kirli propaganda tarzıyla İmam H&uuml;seyin&rsquo;e karşı saldırılarını başlatmıştı. Onu il&acirc;h&icirc; kaza ve kadere karşı &ccedil;ıkmakla su&ccedil;lamakta ve ona karşı savaşın farz olduğunu belirtmekteydi. Aşağıdaki &ouml;rnekler, d&uuml;şmanın İmam&rsquo;a karşı bu hileden yararlanmış olduğunu ortaya koymaktadır:</p>\r\n\r\n<p>\r\n	a) Yezid, İmam H&uuml;seyin&rsquo;in m&uuml;barek başını karşısında g&ouml;r&uuml;nce, dedi ki: &ldquo;Ataları ve anası benim atalarımdan ve anamdan daha &uuml;st&uuml;n olduğu h&acirc;lde, H&uuml;seyin&rsquo;in ni&ccedil;in bu h&acirc;le d&uuml;şt&uuml;ğ&uuml;n&uuml; biliyor musunuz? Bu, H&uuml;seyin&rsquo;in; &ldquo;De ki (ey) m&uuml;lk&uuml;n sahibi olan Allah&rsquo;ım, sen dilediğine m&uuml;lk&uuml; verirsin, dilediğinden m&uuml;lk&uuml; alırsın; dilediğini y&uuml;kseltirsin, dilediğini al&ccedil;altırsın. M&uuml;lk senin elindedir, sen her şeye kadirsin.&rdquo;(Al-i İmran, 36) ayetini okumamış olmasından dolayıdır.&rdquo;<a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[xix]</a></p>\r\n\r\n<p>\r\n	b) Ubeydullah b. Ziyad, Hz. Zeyneb&rsquo;e hitaben ş&ouml;yle demektedir: &ldquo;Allah&rsquo;a hamdolsun ki, sizi r&uuml;sva edip &ouml;ld&uuml;rerek yalanınızı ortaya &ccedil;ıkardı.&rdquo;<a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[xx]</a> Zeynep, buna cevaben ş&ouml;yle demiştir: &ldquo;Allah&rsquo;a hamdolsun ki, bizi peygamberiyle şereflendirdi, g&uuml;nahtan ve k&ouml;t&uuml;l&uuml;klerden temizledi, sadece fasıklar ve facirler r&uuml;sva olurlar ki, onlar da bizim dışımızdadırlar.&rdquo;<a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[xxi]</a></p>\r\n\r\n<h2>\r\n	5- Dinden &Ccedil;ıkma Propagandası</h2>\r\n\r\n<p>\r\n	H&uuml;k&uuml;metin İmam hakkındaki propaganda y&ouml;ntemlerinden biri de, İmam&rsquo;ın dinden &ccedil;ıkmış olduğu su&ccedil;lamasıydı. Ben&icirc; &Uuml;meyye dine inanıyor değildi; ama kendi koyduğu &ouml;l&ccedil;&uuml;lere g&ouml;re İmam&rsquo;ı dinden &ccedil;ıkmış sayıyordu. Ben&icirc; &Uuml;meyye&rsquo;nin &ouml;l&ccedil;&uuml;leri şunlardı:</p>\r\n\r\n<p>\r\n	a) H&uuml;k&uuml;metin Cebriyeciliği: Onlar, Yezid h&uuml;k&uuml;metinin il&acirc;h&icirc; bir kaza ve kader olduğunu s&ouml;yl&uuml;yordu.</p>\r\n\r\n<p>\r\n	b) İsl&acirc;m &uuml;mmeti arasında tefrika yaratmak caiz değildir.</p>\r\n\r\n<p>\r\n	c) Veliyy-i Emre karşı &ccedil;ıkmak haramdır.</p>\r\n\r\n<p>\r\n	&Uuml;stat Şehit Mutahhar&icirc; şunları belirtiyor: &ldquo;Emev&icirc; devleti, Allah&rsquo;tan habersiz muhaddisleri istihdam etmişti. Onlara hadis uydurmaları i&ccedil;in para veriyordu. Bir Emev&icirc; &acirc;liminin: &lsquo;H&uuml;seyin ceddinin kılıcıyla katledildi.&rsquo; dediği rivayet edilir. Onun bundan kastı, H&uuml;seyin&rsquo;in ceddinin dininin h&uuml;km&uuml;yle &ouml;ld&uuml;r&uuml;lm&uuml;ş olduğuydu.&rdquo;<a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[xxii]</a></p>\r\n\r\n<p>\r\n	Aşağıda sıralanan hususlar da, d&uuml;şmanın İmam H&uuml;seyin aleyhine s&uuml;rd&uuml;rd&uuml;ğ&uuml; fiil&icirc; propagandalardır:</p>\r\n\r\n<p>\r\n	a) A&rsquo;yan&rsquo;uş-Şia adlı eserde ş&ouml;yle denilmektedir: &ldquo;Ehl-i Beyt&rsquo;e, k&acirc;fir esirlere yapılan muamele yapıldı.&rdquo;<a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[xxiii]</a></p>\r\n\r\n<p>\r\n	b) Yezid, Hz. Zeyneb&rsquo;e hitaben ş&ouml;yle demektedir: &ldquo;O, senin babanın ve kardeşinin dininden &ccedil;ıktı.&rdquo;<a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[xxiv]</a></p>\r\n\r\n<p>\r\n	c) Amr b. Haccac Z&uuml;beyd&icirc;, orduya savaşa teşvik etmek i&ccedil;in ş&ouml;yle diyordu: &ldquo;Ey K&ucirc;feliler, itaat edin ve birliğinizi koruyun, (İmam H&uuml;seyin&rsquo;i kastederek) dininizi terk eden ve imamınıza karşı kıyam eden bu kişiyi &ouml;ld&uuml;rmekte teredd&uuml;t etmeyin.&rdquo;</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin, d&uuml;şmanı ve hilelerini tanıdığını ortaya koyduğu vasiyetnamesinde ş&ouml;yle buyurmaktadır: &ldquo;H&uuml;seyin, Allah&rsquo;tan başka il&acirc;h olmadığına, onun ortağı bulunmadığına, Muhammed&rsquo;in onun resul&uuml; olduğuna ve Allah tarafından hak &uuml;zere g&ouml;nderildiğine, cennetin ve ateşin hak olduğuna, kıyamet g&uuml;n&uuml;n&uuml;n ka&ccedil;ınılmaz olduğuna ve Allah&rsquo;ın kabirdekileri tekrar dirilteceğine şehadet eder.&rdquo;</p>\r\n\r\n<p>\r\n	Mebdei, meadı ve n&uuml;b&uuml;vveti ikrar etmek t&uuml;m M&uuml;sl&uuml;manlar i&ccedil;in gereklidir. İmam H&uuml;seyin de bunu yerine getirmiştir. Bu c&uuml;mlelerin, d&uuml;şmanın propagandalarına ve su&ccedil;lamalarına işaret etmek i&ccedil;in s&ouml;ylenmiş olması m&uuml;mk&uuml;nd&uuml;r.</p>\r\n\r\n<p>\r\n	&Uuml;stat Mutahhar&icirc; diyor ki: &ldquo;H&uuml;seyin, Allah&rsquo;ın birliğine ve Peygamber&rsquo;in risaletine şehadet etmektedir; &ccedil;&uuml;nk&uuml; İmam, bazılarının daha sonra H&uuml;seyin, ceddinin dininden &ccedil;ıktı diyeceklerini biliyordu.&rdquo; <a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[xxv]</a></p>\r\n\r\n<p>\r\n	D&uuml;şmanın bu propagandalarına cevaben şunun s&ouml;ylenmesi gerekmektedir: Yezid&rsquo;in herhangi bir vel&acirc;yeti yoktu ki,&nbsp; ona karşı &ccedil;ıkmak, caiz olmasın. Zira Yezid&rsquo;in başa getirilişi veraset yoluyla oldu. Veraset yoluyla hil&acirc;fete gelmek, hem Şia, hem de Ehl-i S&uuml;nnet &ouml;l&ccedil;&uuml;lerine aykırıdır. Corci Zeydan ş&ouml;yle demektedir: &ldquo;İsl&acirc;m&icirc; hil&acirc;feti, verasete g&ouml;re yapan ilk kişi Muaviye&rsquo;dir.&rdquo;<a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[xxvi]</a></p>\r\n\r\n<p>\r\n	Yezid, İsl&acirc;m&rsquo;da siyas&icirc; liderlik i&ccedil;in &ouml;ng&ouml;r&uuml;len şartlardan hi&ccedil;birini taşımıyordu ve her t&uuml;rl&uuml; g&uuml;nahı işliyordu. İmam H&uuml;seyin, onun işlediği haramlara dayanarak onu liderlik sal&acirc;hiyetinden yoksun g&ouml;rmekte ve ş&ouml;yle buyurmaktaydı: &ldquo;Yezid, i&ccedil;ki i&ccedil;en, su&ccedil;suz insanları &ouml;ld&uuml;ren, fasıklığı bilinen biridir. Benim gibi biri ona asla biat etmez.&rdquo;<a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[xxvii]</a></p>\r\n\r\n<p>\r\n	Bu mesajla onu, vel&acirc;yet ve y&ouml;netimi gasp eden bir kişi olarak niteledi ve ona karşı kıyamı farz g&ouml;rd&uuml;.</p>\r\n\r\n<p>\r\n	İsl&acirc;m a&ccedil;ısından ehil olmayan zalim h&uuml;k&uuml;mdarlara karşı kıyam etmek, dinden &ccedil;ıkmak ve il&acirc;h&icirc; iradeye karşı &ccedil;ıkmak demek değildir; tersine onlara karşı kıyam etmek, t&uuml;m M&uuml;sl&uuml;manların g&ouml;revidir. Bu y&uuml;zden İmam H&uuml;seyin kendi kıyamı konusunda zalim egemenlere karşı kıyamı gerekli g&ouml;ren Allah Resul&uuml;&rsquo;n&uuml;; &ldquo;Ey insanlar! Kim Allah&#39;ın haramlarını hel&acirc;l sayan, Allah&#39;ın yasalarını &ccedil;iğneyen, Allah&#39;ın malını gasp eden, Allah&#39;ın koyduğu sınırları aşan zalim bir h&uuml;k&uuml;mdar g&ouml;r&uuml;r de s&ouml;z&uuml;yle ve ameliyle ona karşı gelmezse, Allah onu da o zalimi sokacağı yere (cehenneme) sokmayı kendine gerekli kılmıştır.&rdquo;<a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[xxviii]</a> şeklindeki s&ouml;z&uuml;n&uuml; kendine dayanak kılarak: &ldquo;Bilin ki, sizin başınızdaki bu insanlar, Allah&rsquo;ın haramlarını hel&acirc;l, hel&acirc;llerini haram etmişlerdir.&rdquo;</p>\r\n\r\n<p>\r\n	Şia inancında insanlar kendi fiillerinde ihtiyar sahibidirler: &ldquo;Ne cebir doğrudur, ne de tam serbestlik inancı. Doğru olan, ikisinin arasındaki orta yoldur.&rdquo;<a href=\"#_edn29\" name=\"_ednref29\" title=\"\">[xxix]</a> inancı, kabul edilmiş ilkelerden biridir. Acaba Allah&rsquo;ın Yezid gibi birini M&uuml;sl&uuml;manların malları ve canları &uuml;zerine musallat edip Peygamberinin yerine halife kılması m&uuml;mk&uuml;n m&uuml;d&uuml;r?!! Ayrıca vahiy kaynağından beslenen ve il&acirc;h&icirc; iradeye t&acirc;bi olan Peygamber (s.a.a) ş&ouml;yle buyurmaktadır: &ldquo;Hil&acirc;fet, Ebu S&uuml;fyan soyuna haram kılınmıştır.&rdquo;<a href=\"#_edn30\" name=\"_ednref30\" title=\"\">[xxx]</a></p>\r\n\r\n<h2>\r\n	6- Halkın Cehaleti</h2>\r\n\r\n<p>\r\n	İsl&acirc;m&rsquo;ın iniş &ccedil;ıkışlarla dolu tarihi g&ouml;stermektedir ki, M&uuml;sl&uuml;manlar en kutsal ve en aziz unsur olarak g&ouml;rd&uuml;kleri İsl&acirc;m konusunda herhangi bir tehlike sezdiklerinde&nbsp; onu savunmuşlardır. Bir bakıma İsl&acirc;m, onların t&uuml;m varlıklarında k&ouml;k salmıştır. İsl&acirc;m&rsquo;ın ve M&uuml;sl&uuml;manların başına her ne gelmişse, M&uuml;sl&uuml;manların bilgisizliğinden, cehaletinden ve siyas&icirc; gelişmeleri dikkatli bir şekilde değerlendirememelerinden gelmiştir. Siyaset cambazlarının kendi uğursuz siyas&icirc; hedeflerine ulaşma noktasında daima halkın bilgisizliğinden yararlandığına tarih tanıklık etmektedir.</p>\r\n\r\n<p>\r\n	Ş&uuml;phesiz, Peygamber&rsquo;in rıhletinden sonra Ali&rsquo;nin (a.s) bir kenara bırakılması, ve siyas&icirc; alanda İmam&rsquo;a Cemel ve Sıff&icirc;n gibi savaşların dayatılması, halkın siyas&icirc; ve toplumsal meseleleri analiz etme g&uuml;c&uuml;nden yoksun oluşlarından kaynaklanmaktaydı. Ali&rsquo;nin (a.s)&nbsp; şahsiyetiyle Muaviye ve benzerlerini kıyaslayan halk, İmam Hasan&rsquo;ı m&uuml;minlerin y&uuml;zkarası olarak g&ouml;r&uuml;yordu. Halkın bilgisizliği, Yezid h&uuml;k&uuml;metinin İmam H&uuml;seyin aleyhindeki propagandalarının halk &uuml;zerinde etkili olmasına sebep oldu. Ehl-i Beyt d&uuml;şmanlarının geniş &ccedil;aplı propagandaları, İsl&acirc;m şehirleri &uuml;zerinde &ouml;yle bir etki bırakmıştı ki, Peygamber&rsquo;in evl&acirc;dı İmam H&uuml;seyin tefrika yaratan bir fitneci, y&uuml;ce vel&acirc;yet makamının g&acirc;sıbı Yezid ise M&uuml;sl&uuml;manların halifesi olarak tanınıyordu.</p>\r\n\r\n<p>\r\n	Ger&ccedil;i d&uuml;şmanın propagandaları halkın genelinin &uuml;zerinde etkili değildi ve bazı M&uuml;sl&uuml;manlar bu propagandaları h&uuml;k&uuml;metin şeytan&icirc; hileleri olarak g&ouml;r&uuml;yordu; ama bazıları, bu propagandaların etkisi altında kalıyordu. Halkın g&uuml;nl&uuml;k siyas&icirc; durumla ilgili doğru bir kavrayıştan yoksun oluşu, onların İmam H&uuml;seyin ile savaşa ibadet aşkıyla gitmesine sebep oluyordu.&nbsp;</p>\r\n\r\n<p>\r\n	&Uuml;stat Şehit Mutahhar&icirc;, ş&ouml;yle diyor: &ldquo;İmam B&acirc;kır ş&ouml;yle buyuruyor: &lsquo;Kerbel&acirc;&rsquo;da Peygamber&rsquo;in evl&acirc;dını &ouml;ld&uuml;rmek i&ccedil;in &uuml;&ccedil; bin kişi toplanmıştı. Onların hepsi, İmam H&uuml;seyin&rsquo;e kılı&ccedil; vurup onu şehit ederek cennete ulaştırmak i&ccedil;in ibadet kastıyla oraya gelmişti.&rsquo; &rdquo;<a href=\"#_edn31\" name=\"_ednref31\" title=\"\">[xxxi]</a></p>\r\n\r\n<p>\r\n	All&acirc;me Meclis&icirc; de ş&ouml;yle diyor: &ldquo;Esir kafilesi Şam&rsquo;a varınca, yaşlı bir adam esirlere hitaben ş&ouml;yle dedi: &lsquo;Sizin gibileri &ouml;ld&uuml;r&uuml;p fitnenin k&ouml;k&uuml;n&uuml; kurutan Allah&rsquo;a</p>\r\n\r\n<div>\r\n	&nbsp;\r\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\r\n	<div id=\"edn1\">\r\n		<p>\r\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[i]</a> el-Gadir, c.1, 266 ve 290 ve Seyyid Haşim&icirc;nejad&rsquo;ın &ldquo;H&uuml;seyin&rsquo;in İnsanlara &Ouml;ğrettiği Dersler&rdquo;den alıntı, s.124.</p>\r\n	</div>\r\n\r\n	<div id=\"edn2\">\r\n		<p>\r\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[ii]</a> M&uuml;rucu&rsquo;z-Zeheb, c.2 s.72 ve Şerh-i Nehcu&rsquo;l-Bel&acirc;ga, c.1, s.17.</p>\r\n	</div>\r\n\r\n	<div id=\"edn3\">\r\n		<p>\r\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[iii]</a> Taber&icirc;, Tarih, c.4, s.188</p>\r\n	</div>\r\n\r\n	<div id=\"edn4\">\r\n		<p>\r\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[iv]</a> Ebu Hanife, Menakıb, c.1, s.117.</p>\r\n	</div>\r\n\r\n	<div id=\"edn5\">\r\n		<p>\r\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[v]</a> İbn Hacer, el-İsabe, c.4. s.186; Feraidu&rsquo;l-Met&icirc;n, c.1, s.55</p>\r\n	</div>\r\n\r\n	<div id=\"edn6\">\r\n		<p>\r\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[vi]</a> Ahmed b. Hanbel, M&uuml;sned, c.5 s.18111; Keş&icirc;, Rical, s.49; &Uuml;sd&uuml;&rsquo;l- G&acirc;be, c.2, s.20 ve Belazur&icirc;, Ens&acirc;bu&rsquo;l-Eşr&acirc;f, c.3, s.143, ifadelerdeki k&uuml;&ccedil;&uuml;k farklılıklarla. &nbsp;</p>\r\n	</div>\r\n\r\n	<div id=\"edn7\">\r\n		<p>\r\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[vii]</a> a.g.e. c.3, s.155; Bihar, c.11 (Eski baskı)</p>\r\n	</div>\r\n\r\n	<div id=\"edn8\">\r\n		<p>\r\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[viii]</a> Salih&icirc; Necef&acirc;b&acirc;d&icirc;, Şehid-i C&acirc;vid, s.13, Bihar&rsquo;dan naklen, c.11 (eski baskı) c.11, s.154</p>\r\n	</div>\r\n\r\n	<div id=\"edn9\">\r\n		<p>\r\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[ix]</a> el-Avasım Mine&rsquo;l-Kavasım, s. 232.</p>\r\n	</div>\r\n\r\n	<div id=\"edn10\">\r\n		<p>\r\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[x]</a> Taber&icirc;, Tarih, c.4, s.289</p>\r\n	</div>\r\n\r\n	<div id=\"edn11\">\r\n		<p>\r\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[xi]</a> Harezm&icirc;, Maktel, c.1, s.213; M&uuml;fid, el-İrşad, s.196</p>\r\n	</div>\r\n\r\n	<div id=\"edn12\">\r\n		<p>\r\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[xii]</a> İbn Cevz&icirc;, Tezkire, s.238</p>\r\n	</div>\r\n\r\n	<div id=\"edn13\">\r\n		<p>\r\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[xiii]</a> İbn Şehr&acirc;şub, Menakıb, s.89; Maktel, s.54 ve Muhaddis Kumm&icirc;, Nefes&uuml;&rsquo;l-Mehm&ucirc;m, s.45</p>\r\n	</div>\r\n\r\n	<div id=\"edn14\">\r\n		<p>\r\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[xiv]</a> Al-i İmran (3) 103.</p>\r\n	</div>\r\n\r\n	<div id=\"edn15\">\r\n		<p>\r\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[xv]</a> Nehc&uuml;&rsquo;l-Bel&acirc;ga, Hutbe: 127</p>\r\n	</div>\r\n\r\n	<div id=\"edn16\">\r\n		<p>\r\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[xvi]</a> İbn T&acirc;v&ucirc;s, el-Luh&ucirc;f, s.20; Mukarrem, Maktel, s.146; Muşiru&rsquo;l-Ahzan, s.10; Evalim, Maktel, s.53, Harezm&icirc;, Maktel, c.1, s.185.</p>\r\n	</div>\r\n\r\n	<div id=\"edn17\">\r\n		<p>\r\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[xvii]</a> Şehit Mutahhar&icirc;, Hemase-yi H&uuml;seyn&icirc;, c.1,s.360</p>\r\n	</div>\r\n\r\n	<div id=\"edn18\">\r\n		<p>\r\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[xviii]</a> D&icirc;never&icirc;, el-İmame ve&rsquo;s-Siyase, c.1, s.158.</p>\r\n	</div>\r\n\r\n	<div id=\"edn19\">\r\n		<p>\r\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[xix]</a> Taber&icirc;, Tarih, c.4, s.355; Harezm&icirc;, Maktel, c.2,s.57.</p>\r\n	</div>\r\n\r\n	<div id=\"edn20\">\r\n		<p>\r\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[xx]</a> Şehit H&acirc;şim&icirc;nej&acirc;d, H&uuml;seyin&rsquo;in İnsanlara &Ouml;ğrettiği Dersler, s.319; M&uuml;f&icirc;d, el-İrşad, s.244.</p>\r\n	</div>\r\n\r\n	<div id=\"edn21\">\r\n		<p>\r\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[xxi]</a> a.g.e.</p>\r\n	</div>\r\n\r\n	<div id=\"edn22\">\r\n		<p>\r\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[xxii]</a> Şehit Mutahhar&icirc;, Hemase-yi H&uuml;seyn&icirc;, c.1, s.141.</p>\r\n	</div>\r\n\r\n	<div id=\"edn23\">\r\n		<p>\r\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[xxiii]</a> A&rsquo;y&acirc;nu&rsquo;ş-Şia, c.1, s. 615.</p>\r\n	</div>\r\n\r\n	<div id=\"edn24\">\r\n		<p>\r\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[xxiv]</a> Mehdi Şemseddin, Savretu&rsquo;l-H&uuml;seyin, s.210; Taber&icirc;, Tarih, c.4, s.33&rsquo;ten naklen.</p>\r\n	</div>\r\n\r\n	<div id=\"edn25\">\r\n		<p>\r\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[xxv]</a> Şehit Mutahhar&icirc;, Hemase-yi H&uuml;seyn&icirc;, c.1, s.31; Harezm&icirc;, Maktel, s.188&rsquo;den naklen.</p>\r\n	</div>\r\n\r\n	<div id=\"edn26\">\r\n		<p>\r\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[xxvi]</a> Tarih-i Temedd&uuml;n-i İsl&acirc;m, s.63</p>\r\n	</div>\r\n\r\n	<div id=\"edn27\">\r\n		<p>\r\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[xxvii]</a> Muhammed S&acirc;dık Necm&icirc;, Suhen&acirc;n-i H&uuml;seyin b. Ali, s.12&nbsp;</p>\r\n	</div>\r\n\r\n	<div id=\"edn28\">\r\n		<p>\r\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[xxviii]</a> Taber&icirc;, Tarih, c.4, s.304</p>\r\n	</div>\r\n\r\n	<div id=\"edn29\">\r\n		<p>\r\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[xxix]</a> Usul-i K&acirc;f&icirc;, c.1, s.160</p>\r\n	</div>\r\n\r\n	<div id=\"edn30\">\r\n		<p>\r\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\">[xxx]</a> Eval&icirc;m, Maktel, s.53 ve Harezm&icirc;, Maktel, c.1, s.185.</p>\r\n	</div>\r\n\r\n	<div id=\"edn31\">\r\n		<p>\r\n			<a href=\"#_ednref31\" name=\"_edn31\" title=\"\">[xxxi]</a> Şehit Mutahhar&icirc;, Hemase-yi H&uuml;seyn&icirc;, c.1, s.360</p>\r\n	</div>\r\n</div>\";s:4:\"body\";s:0:\"\";s:5:\"catid\";s:2:\"54\";s:10:\"created_by\";s:3:\"536\";s:16:\"created_by_alias\";s:0:\"\";s:8:\"modified\";s:19:\"2018-11-09 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toplumsal ve siyasî olgu olarak bilinir. Bu yüzden dünyadaki birçok bilim adamı ve teorisyen, bu konuyla ilgili olumlu ya da olumsuz anlamda birçok görüş ileri sürmüş ve her biri bu konuyu değişik açılardan değerlendirmiştir. Bu kıyam iki yönden incelenmeye değerdir: 1- İmam Hüseyin’i Kerbelâ’daki destansı kıyamı gerçekleştirmeye hangi sebepler ve etkenler sevk etmiştir ve İmam açısından bu kıyamın sebebi nedir? 2- Yezid’in istibdat hükümeti İmam’ı şehit edip bu kıyamı zahiren yenilgiye uğratma noktasında hangi etkenlerden yararlanmıştır? Bu yazı, İmam’a karşı olan düşmanın siyasal kültürünü ve halkın cehaleti olgusunu incelemeye tâbi tutmaktadır. Yezid, İmam’la savaşa girişmeden önce İmam’a karşı propaganda unsurlarından yararlandı. Maalesef bu şeytanî ve zehirli propagandalar, bazı Müslümanların düşünceleri ve inançları üzerinde etkili oldu. Bu girişim, atılacak askerî adım için uygun zemin yarattı. Bazı Müslümanlar, Peygamber’in evlâdının şehadeti karşısında sükût edecek ve o yüce insanın şehadetinin matemi dolayısıyla gündelik işlerini bir kenara bırakmayacak kadar bu propagandaların etkisi altında kaldılar. Burada şu soru gündeme gelmektedir: Bu büyük cinayet karşısında Müslümanlar niçin sükût ettiler? Halbuki bunlar, önce İmam’ı davet edip, arkasında namaz bilekılmışlardı. Böylesi bir ortam, düşmanın zehirli propagandalarının ve Müslümanların siyasî idrakten ve kültürden yoksun oluşlarının bir sonucuydu. Düşmanın İmam ve Ehl-i Beyt’e karşı yürüttüğü propagandayı ve halkın cehaletini doğru bir şekilde ortaya koyup değerlendirebilmek için konuyu aşağıdaki esaslar ekseninde incelemek gerekmektedir: 1- Düşmanın İmam Ali Aleyhindeki Propagandaları İmam Ali’nin şahsiyetine ilişkin boyutlar herkes tarafından bilinmektedir. Benî Ümeyye onu tanımaktadır. Bu açıdan, o yüce insanı siyasî sahneden uzaklaştırmak için uydurma hadisleri ve dinini dünyası için satmış âlimleri kullanmak gibi etkili propaganda araçları genişletilerek kullanıldı. Bu noktada Merhum Allâme Eminî, şunları belirtmektedir: “Ali’ye ve onun ailesine küfredip lânet etmek, bir gelenek hâline getirilmişti. Emevîler döneminde tüm ülke çapında üstünde İmam Ali’ye lânet edilen yetmiş bin minber tahsis edilmişti.” [i] Mes’udî şunları söylemektedir: “...Muaviye’ye itaat öyle bir noktaya varmıştı ki, Ali’ye sövmek bir gelenek hâline gelmişti. Çocuklar bu gelenek üzere doğmakta ve büyükler bu hâl üzere ölmekte idiler.” [ii] Taberî [iii] ve Ebu Hanife [iv] de, Muaviye’nin Ali aleyhindeki propagandalarına işaret etmektedirler. Propagandalar, sadece Ali’ye karşı değildi, tüm risalet ailesinin fertleri, iftira ve töhmet oklarının hedefiydi. İmamAli’ye yönelik propagandaların İmam Hüseyin’e yönelik iftiralar ile bağlantısı bulunmaktaydı ve İmam Hüseyin’e karşı yapılacak propagandalara zemin hazırlamıştı. İmam Seccad, Ehl-i Beyt makamının yüceliğini ortaya koymak ve Yezid’in İmam Hüseyin’e karşı yürüttüğü, “Haricîlik, güç ve makam peşinde olmak” gibi propagandaları etkisiz kılmak için Yezid’in meclisinde hutbe irat etmişti. 2- İmam Hüseyin’in Şahsiyeti ve Hükümetin Onun Aleyhindeki Propagandaları Yezid, İmam Hüseyin’i katledip onun devrimini zahiren de olsa mağlup etmenin kolay olmadığını biliyordu. İmam Hüseyin’in Müslümanlar arasında belli bir siyasî ve toplumsal konumu bulunmaktaydı. Peygamber’in: “Hasan ve Hüseyin cennet gençlerinin efendileridir.” [v] diye buyurduğu, yine Peygamber’in Hüseyin hakkında: “Hüseyin bendendir ve ben de ondanım.” [vi] diye buyurduğu Müslümanlar tarafından biliniyordu. Benî Ümeye de o yüce insanın şahsiyetini bilmekteydi. O kadar ki, Muaviye, İmam Hüseyin hakkında şöyle demekteydi: “Allah’a yemin olsun, Hüseyin’de hiçbir kusur, eksiklik görmüyorum.” [vii] Medine valisi Velid de İmam hakkında şunları söylemektedir: “Dünyanın servetini ve saltanatını bana verseniz de Hüseyin’i öldürmem.” [viii] İmam Hüseyin’in Müslümanlar nezdindeki yüce makamından dolayı düşman, kendi hükümetini sağlamlaştırmak ve onu yasal göstermek içinİmam’ın biatini istemekteydi. Zira İmam’ın biatiyle, kıyam ihtimali ortadan kalkacak ve Yezid’in zalim hükümeti meşruluk kazanmış olacaktı. Çünkü İmam Hüseyin’in biati, tüm Müslümanların biati anlamına gelecekti. Hükümetin İmam’ın biati konusundaki hassasiyeti, İmam’ın toplumsal ve siyasî konumundan ve o yüce insanın şahsiyetinden kaynaklanmaktaydı. Düşman, maksadına ulaşmada âciz kalınca, İmam’ın kıyamını zâhiren de olsa yenmek için çeşitli yöntemlerden ve propaganda araçlarından istifade etti. 3- İhtilâf ve Karışıklık Yaratma Zorba ve zalim yöneticiler, propaganda yöntem ve araçlarını muhaliflerine karşı etkili kılmak için, onları sultaları altında bulunan topluma egemen olan inanç ve kültür şartlarına göre belirlemekteydi. Bu yüzden düşman, İmam Hüseyin’i fitneci, ümmet arasında tefrika yaratan ve İslâm toplumunun güvenliğini bozan biri olarak tanıtmaktaydı. Onlar, Müslüman kamuoyunu hazırlamak için İslâm Peygamberi’nin buyurduğu: “Kim olursa olsun, İslâm ümmeti arasında ihtilâf yaratmak isteyenleri, kılıçla ezin.” [ix] hadisini kullanıyorlardı. Buna örnek olarak düşman İmam Hüseyin’e karşı şu sloganlardan istifade ediyordu: a) İmam Hüseyin Mekke’den çıkınca Amr b. Said, İmam’ı Mekke’ye geri döndürmek istedi. İmam, Mekke’ye dönmekten imtina etti. Amr İmam’a: “Ey Hüseyin, Allah’tan korkmuyor musun? Müslüman topluluğundan ayrılıyorsun ve ümmet arasında tefrika yaratıyorsun.” [x]dedi. b) Müslim b. Akil yakalanınca, Ubeydullah b. Ziyad şöyle dedi: “Ey Akil’in oğlu, sen bir arada bulunan halk arasında tefrika ve ihtilâf yaratmaya mı geldin?” [xi] c) Yezid, İmam Hüseyin’in Kûfe Şiîleriyle irtibatına karşı çıkar yazdığı mektupta İbn-i Abbas’a şunları söyledi: “Ey İbn-i Abbas, Hüseyin’le konuşman ve onu ihtilâf yaratmaktan alıkoyman gerekmektedir. Ümmet arasında fitne çıkmasını engellemelisin.” [xii] İmam Hüseyin, düşmanın propagandalarını ve hilelerini çok iyi bir şekilde tanıdığını ortaya koyar tarzda, kıyamının hedeflerini kendi ilâhî-siyasî vasiyetnamesinde şöyle açıklamaktadır: “Ben azgınlık, makam, fesat ve zulüm yapmak için Medine’den ayrılmadım. Ben, ceddimin ümmetini ıslâh etmek, marufu emr, münkeri nehyetmek, ceddim Resulullah’ın ve babam Ali b. Ebî Talib’in yolunu ihya etmek için kıyam ettim.” [xiii] Vasiyetnamesinin bu bölümünde tüm bu suçlamalara cevap vermektedir. Böylesi bir vasiyetnamenin yazılmış olması, Yezid’in arzularının ve hedeflerinin İmam Hüseyin tarafından çok iyi bir şekilde bilindiğini göstermektedir. Kur’an’ın “nimet” olarak andığı [xiv] İslâmî vahdetin en önemli husus olduğundan hiçbir kuşku yoktur. Hz. Ali’nin (a.s): “Halk kitlesinden kopmayın; çünkü Allah\'ın rahmeti cemaatle birliktedir.” [xv]şeklindeki sözü, İslâmî kurtuluş ve özgürlük hareketlerini olumsuzlamamaktadır ve İmam Hüseyin (a.s) bu buyruğu kabul ederek, en büyük fesat olan Yezid hükümetine karşı kıyam etmiştir. Zira Yezid’in önderliğini İslâm’ın ortadan kalkmasıyla eşit görmekteydi: “İslâm ümmetinin başına Yezid gibi bir yönetici musallat olduysa, İslâm\'ın fatihasını okumak gerek.” [xvi] Ayrıca, Yezid’in liderliği, ümmetin ittifakla kabul ettiği birşey değildi. Kûfe halkının İmam Hüseyin’i dâvet etmesi ve diğer siyasî şahsiyetlerin Yezid hükümetine olan muhalefetleri bunun bir delilidir. 4- Cebriyecilik Propagandası Benî Ümeyye, dinî bir çehreyle halka hükmediyordu. Bu açıdan kendi bekaları için halkı iğfal etmeleri ve muhaliflerini zahiren dinî araçları ve şiarları kullanarak sahnenin dışına itmeleri gerekiyordu. Üstat Şehit Mutahharî, şunları belirtiyor: “Yezid’in sistemi, halkın inançlarını yönlendirecek düşünsel ve itikadî bir dayanak olmaksızın işini yürütememekteydi. Onları açıkça kelleleri mızrak ucuna takıp halkın inançlarına saldıracak kadar aptal sanmayın. Tersine onlar, halkı tamamen iğfal etmeye çalışıyordu.” [xvii] Muaviye, Yezid’i kendi yerine veliaht olarak ilân ederken, onun liderliğini ilâhî bir kural olarak ortaya koymuş ve şöyle demişti: “Yezid’in hükümeti, ilâhî bir kaderdir ve halkın bu ilâhî takdire karşı herhangi bir tercihi söz konusu değildir.”name=\"_ednref18\" title=\"\"> [xviii] Düşman, cebriyeyi yayarak, Yezid’in hilâfetinin Allah’ın isteği olduğunu söylüyor, buna karşı olanların ise gerçekte ilâhî iradeye karşı çıkmış olduğu propagandasını yapıyordu. Yezid’in sistemi bu kirli propaganda tarzıyla İmam Hüseyin’e karşı saldırılarını başlatmıştı. Onu ilâhî kaza ve kadere karşı çıkmakla suçlamakta ve ona karşı savaşın farz olduğunu belirtmekteydi. Aşağıdaki örnekler, düşmanın İmam’a karşı bu hileden yararlanmış olduğunu ortaya koymaktadır: a) Yezid, İmam Hüseyin’in mübarek başını karşısında görünce, dedi ki: “Ataları ve anası benim atalarımdan ve anamdan daha üstün olduğu hâlde, Hüseyin’in niçin bu hâle düştüğünü biliyor musunuz? Bu, Hüseyin’in; “De ki (ey) mülkün sahibi olan Allah’ım, sen dilediğine mülkü verirsin, dilediğinden mülkü alırsın; dilediğini yükseltirsin, dilediğini alçaltırsın. Mülk senin elindedir, sen her şeye kadirsin.”(Al-i İmran, 36) ayetini okumamış olmasından dolayıdır.” [xix] b) Ubeydullah b. Ziyad, Hz. Zeyneb’e hitaben şöyle demektedir: “Allah’a hamdolsun ki, sizi rüsva edip öldürerek yalanınızı ortaya çıkardı.” [xx] Zeynep, buna cevaben şöyle demiştir: “Allah’a hamdolsun ki, bizi peygamberiyle şereflendirdi, günahtan ve kötülüklerden temizledi, sadece fasıklar ve facirler rüsva olurlar ki, onlar da bizim dışımızdadırlar.” [xxi] 5- Dinden ÇıkmaPropagandası Hükümetin İmam hakkındaki propaganda yöntemlerinden biri de, İmam’ın dinden çıkmış olduğu suçlamasıydı. Benî Ümeyye dine inanıyor değildi; ama kendi koyduğu ölçülere göre İmam’ı dinden çıkmış sayıyordu. Benî Ümeyye’nin ölçüleri şunlardı: a) Hükümetin Cebriyeciliği: Onlar, Yezid hükümetinin ilâhî bir kaza ve kader olduğunu söylüyordu. b) İslâm ümmeti arasında tefrika yaratmak caiz değildir. c) Veliyy-i Emre karşı çıkmak haramdır. Üstat Şehit Mutahharî şunları belirtiyor: “Emevî devleti, Allah’tan habersiz muhaddisleri istihdam etmişti. Onlara hadis uydurmaları için para veriyordu. Bir Emevî âliminin: ‘Hüseyin ceddinin kılıcıyla katledildi.’ dediği rivayet edilir. Onun bundan kastı, Hüseyin’in ceddinin dininin hükmüyle öldürülmüş olduğuydu.” [xxii] Aşağıda sıralanan hususlar da, düşmanın İmam Hüseyin aleyhine sürdürdüğü fiilî propagandalardır: a) A’yan’uş-Şia adlı eserde şöyle denilmektedir: “Ehl-i Beyt’e, kâfir esirlere yapılan muamele yapıldı.” [xxiii] b) Yezid, Hz. Zeyneb’e hitaben şöyle demektedir: “O, senin babanın ve kardeşinin dininden çıktı.” [xxiv] c) Amr b. Haccac Zübeydî, orduya savaşa teşvik etmek için şöyle diyordu: “Ey Kûfeliler, itaat edin ve birliğinizi koruyun, (İmam Hüseyin’i kastederek) dininizi terk eden ve imamınıza karşıkıyam eden bu kişiyi öldürmekte tereddüt etmeyin.” İmam Hüseyin, düşmanı ve hilelerini tanıdığını ortaya koyduğu vasiyetnamesinde şöyle buyurmaktadır: “Hüseyin, Allah’tan başka ilâh olmadığına, onun ortağı bulunmadığına, Muhammed’in onun resulü olduğuna ve Allah tarafından hak üzere gönderildiğine, cennetin ve ateşin hak olduğuna, kıyamet gününün kaçınılmaz olduğuna ve Allah’ın kabirdekileri tekrar dirilteceğine şehadet eder.” Mebdei, meadı ve nübüvveti ikrar etmek tüm Müslümanlar için gereklidir. İmam Hüseyin de bunu yerine getirmiştir. Bu cümlelerin, düşmanın propagandalarına ve suçlamalarına işaret etmek için söylenmiş olması mümkündür. Üstat Mutahharî diyor ki: “Hüseyin, Allah’ın birliğine ve Peygamber’in risaletine şehadet etmektedir; çünkü İmam, bazılarının daha sonra Hüseyin, ceddinin dininden çıktı diyeceklerini biliyordu.” [xxv] Düşmanın bu propagandalarına cevaben şunun söylenmesi gerekmektedir: Yezid’in herhangi bir velâyeti yoktu ki, ona karşı çıkmak, caiz olmasın. Zira Yezid’in başa getirilişi veraset yoluyla oldu. Veraset yoluyla hilâfete gelmek, hem Şia, hem de Ehl-i Sünnet ölçülerine aykırıdır. Corci Zeydan şöyle demektedir: “İslâmî hilâfeti, verasete göre yapan ilk kişi Muaviye’dir.” [xxvi] Yezid, İslâm’da siyasî liderlik için öngörülen şartlardan hiçbirini taşımıyordu ve her türlü günahı işliyordu. İmam Hüseyin, onunişlediği haramlara dayanarak onu liderlik salâhiyetinden yoksun görmekte ve şöyle buyurmaktaydı: “Yezid, içki içen, suçsuz insanları öldüren, fasıklığı bilinen biridir. Benim gibi biri ona asla biat etmez.” [xxvii] Bu mesajla onu, velâyet ve yönetimi gasp eden bir kişi olarak niteledi ve ona karşı kıyamı farz gördü. İslâm açısından ehil olmayan zalim hükümdarlara karşı kıyam etmek, dinden çıkmak ve ilâhî iradeye karşı çıkmak demek değildir; tersine onlara karşı kıyam etmek, tüm Müslümanların görevidir. Bu yüzden İmam Hüseyin kendi kıyamı konusunda zalim egemenlere karşı kıyamı gerekli gören Allah Resulü’nü; “Ey insanlar! Kim Allah\'ın haramlarını helâl sayan, Allah\'ın yasalarını çiğneyen, Allah\'ın malını gasp eden, Allah\'ın koyduğu sınırları aşan zalim bir hükümdar görür de sözüyle ve ameliyle ona karşı gelmezse, Allah onu da o zalimi sokacağı yere (cehenneme) sokmayı kendine gerekli kılmıştır.” [xxviii] şeklindeki sözünü kendine dayanak kılarak: “Bilin ki, sizin başınızdaki bu insanlar, Allah’ın haramlarını helâl, helâllerini haram etmişlerdir.” Şia inancında insanlar kendi fiillerinde ihtiyar sahibidirler: “Ne cebir doğrudur, ne de tam serbestlik inancı. Doğru olan, ikisinin arasındaki orta yoldur.” [xxix] inancı, kabul edilmiş ilkelerden biridir. Acaba Allah’ın Yezid gibi birini Müslümanların malları ve canları üzerine musallat edip Peygamberinin yerine halife kılması mümkün müdür?!! Ayrıca vahiykaynağından beslenen ve ilâhî iradeye tâbi olan Peygamber (s.a.a) şöyle buyurmaktadır: “Hilâfet, Ebu Süfyan soyuna haram kılınmıştır.” [xxx] 6- Halkın Cehaleti İslâm’ın iniş çıkışlarla dolu tarihi göstermektedir ki, Müslümanlar en kutsal ve en aziz unsur olarak gördükleri İslâm konusunda herhangi bir tehlike sezdiklerinde onu savunmuşlardır. Bir bakıma İslâm, onların tüm varlıklarında kök salmıştır. İslâm’ın ve Müslümanların başına her ne gelmişse, Müslümanların bilgisizliğinden, cehaletinden ve siyasî gelişmeleri dikkatli bir şekilde değerlendirememelerinden gelmiştir. Siyaset cambazlarının kendi uğursuz siyasî hedeflerine ulaşma noktasında daima halkın bilgisizliğinden yararlandığına tarih tanıklık etmektedir. Şüphesiz, Peygamber’in rıhletinden sonra Ali’nin (a.s) bir kenara bırakılması, ve siyasî alanda İmam’a Cemel ve Sıffîn gibi savaşların dayatılması, halkın siyasî ve toplumsal meseleleri analiz etme gücünden yoksun oluşlarından kaynaklanmaktaydı. Ali’nin (a.s) şahsiyetiyle Muaviye ve benzerlerini kıyaslayan halk, İmam Hasan’ı müminlerin yüzkarası olarak görüyordu. Halkın bilgisizliği, Yezid hükümetinin İmam Hüseyin aleyhindeki propagandalarının halk üzerinde etkili olmasına sebep oldu. Ehl-i Beyt düşmanlarının geniş çaplı propagandaları, İslâm şehirleri üzerinde öyle bir etki bırakmıştı ki, Peygamber’in evlâdı İmam Hüseyin tefrika yaratan bir fitneci, yüce velâyet makamının gâsıbı Yezid ise Müslümanların halifesi olarak tanınıyordu. Gerçi düşmanınpropagandaları halkın genelinin üzerinde etkili değildi ve bazı Müslümanlar bu propagandaları hükümetin şeytanî hileleri olarak görüyordu; ama bazıları, bu propagandaların etkisi altında kalıyordu. Halkın günlük siyasî durumla ilgili doğru bir kavrayıştan yoksun oluşu, onların İmam Hüseyin ile savaşa ibadet aşkıyla gitmesine sebep oluyordu. Üstat Şehit Mutahharî, şöyle diyor: “İmam Bâkır şöyle buyuruyor: ‘Kerbelâ’da Peygamber’in evlâdını öldürmek için üç bin kişi toplanmıştı. Onların hepsi, İmam Hüseyin’e kılıç vurup onu şehit ederek cennete ulaştırmak için ibadet kastıyla oraya gelmişti.’ ” [xxxi] Allâme Meclisî de şöyle diyor: “Esir kafilesi Şam’a varınca, yaşlı bir adam esirlere hitaben şöyle dedi: ‘Sizin gibileri öldürüp fitnenin kökünü kurutan Allah’a [i] el-Gadir, c.1, 266 ve 290 ve Seyyid Haşimînejad’ın “Hüseyin’in İnsanlara Öğrettiği Dersler”den alıntı, s.124. [ii] Mürucu’z-Zeheb, c.2 s.72 ve Şerh-i Nehcu’l-Belâga, c.1, s.17. [iii] Taberî, Tarih, c.4, s.188 [iv] Ebu Hanife, Menakıb, c.1, s.117. [v] İbn Hacer, el-İsabe, c.4. s.186;Feraidu’l-Metîn, c.1, s.55 [vi] Ahmed b. Hanbel, Müsned, c.5 s.18111; Keşî, Rical, s.49; Üsdü’l- Gâbe, c.2, s.20 ve Belazurî, Ensâbu’l-Eşrâf, c.3, s.143, ifadelerdeki küçük farklılıklarla. [vii] a.g.e. c.3, s.155; Bihar, c.11 (Eski baskı) [viii] Salihî Necefâbâdî, Şehid-i Câvid, s.13, Bihar’dan naklen, c.11 (eski baskı) c.11, s.154 [ix] el-Avasım Mine’l-Kavasım, s. 232. [x] Taberî, Tarih, c.4, s.289 [xi] Harezmî, Maktel, c.1, s.213; Müfid, el-İrşad, s.196 [xii] İbn Cevzî, Tezkire, s.238 [xiii] İbn Şehrâşub, Menakıb, s.89; Maktel, s.54 ve Muhaddis Kummî, Nefesü’l-Mehmûm, s.45 [xiv] Al-i İmran (3) 103. [xv] Nehcü’l-Belâga, Hutbe: 127 [xvi] İbn Tâvûs, el-Luhûf, s.20; Mukarrem, Maktel, s.146; Muşiru’l-Ahzan, s.10; Evalim, Maktel, s.53, Harezmî, Maktel, c.1,s.185. [xvii] Şehit Mutahharî, Hemase-yi Hüseynî, c.1,s.360 [xviii] Dîneverî, el-İmame ve’s-Siyase, c.1, s.158. [xix] Taberî, Tarih, c.4, s.355; Harezmî, Maktel, c.2,s.57. [xx] Şehit Hâşimînejâd, Hüseyin’in İnsanlara Öğrettiği Dersler, s.319; Müfîd, el-İrşad, s.244. [xxi] a.g.e. [xxii] Şehit Mutahharî, Hemase-yi Hüseynî, c.1, s.141. [xxiii] A’yânu’ş-Şia, c.1, s. 615. [xxiv] Mehdi Şemseddin, Savretu’l-Hüseyin, s.210; Taberî, Tarih, c.4, s.33’ten naklen. [xxv] Şehit Mutahharî, Hemase-yi Hüseynî, c.1, s.31; Harezmî, Maktel, s.188’den naklen. [xxvi] Tarih-i Temeddün-i İslâm, s.63 [xxvii] Muhammed Sâdık Necmî, Suhenân-i Hüseyin b. Ali, s.12 [xxviii] Taberî, Tarih, c.4,s.304 [xxix] Usul-i Kâfî, c.1, s.160 [xxx] Evalîm, Maktel, s.53 ve Harezmî, Maktel, c.1, s.185. 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Emirü\'l-Muminin Ali\'den (a.s) şöyle rivayet etmişlerdir, buyurdu: Hz. Resulullah (s.a.a) bir gün bize hutbe okuyarak şöyle buyurdu: \"Ey insanlar, Allah\'ın ayı be','2019-05-07 11:15:47','26e344009a2122860b11fddf939d18bc',1,1,1,'*','2019-05-01 13:11:00','0000-00-00 00:00:00','2019-05-01 13:11:00','0000-00-00 00:00:00',0,0,1,'O:19:\"FinderIndexerResult\":18:{s:11:\"\0*\0elements\";a:25:{s:2:\"id\";s:4:\"1340\";s:5:\"alias\";s:28:\"ramazan-ayının-faziletleri\";s:7:\"summary\";s:11659:\"<p>\r\n	Merhum Şeyh Sad&ucirc;k, muteber bir senet ile İmam Rıza&#39;dan (a.s), o da babalarından, onlar da Hz. Emir&uuml;&#39;l-Muminin Ali&#39;den (a.s) ş&ouml;yle rivayet etmişlerdir, buyurdu:</p>\r\n\r\n<p>\r\n	Hz. Resulullah (s.a.a) bir g&uuml;n bize hutbe okuyarak ş&ouml;yle buyurdu:</p>\r\n\r\n<p>\r\n	<em>&quot;Ey insanlar, Allah&#39;ın ayı bereket, rahmet ve mağfiret ile size doğru gelmekte; &ouml;yle bir ay ki Allah katında en &uuml;st&uuml;n aydır. Onun g&uuml;nleri, en faziletli g&uuml;nler, geceleri, en faziletli geceler ve saatleri, en faziletli saatlerdir. Bu ayda siz, Allah&#39;ın ziyafetine davet edilmiş ve Allah&#39;ın değer verdiği kimselerden sayılmışsınız. Nefesleriniz bu ayda tesbih (zikir) ve uykunuz ibadet sayılır. Amelleriniz kabul ve duala-rınız icabet edilir. O h&acirc;lde doğru niyetler ve temiz kalplerle Allah&#39;tan isteyin ki sizi bu ayın orucunu tutmaya ve kendi kitabını (Kur&#39;&acirc;n&#39;ı) okumaya muvaffak eylesin; zira hi&ccedil; ş&uuml;phesiz ger&ccedil;ek bedbaht (kim-seler), bu y&uuml;ce ayda Allah&#39;ın mağfiretinden mahrum kalan kimseler-dir. Bu ayda a&ccedil;lık ve susuzluğunuzla kıyamet g&uuml;n&uuml;n&uuml;n a&ccedil;lık ve susuz-luğunu hatırlayın. Fakir ve d&uuml;şk&uuml;nlerinize sadaka verin. B&uuml;y&uuml;klerinize saygılı ve k&uuml;&ccedil;&uuml;klerinize karşı şefkatli olun; yakınlarınıza sılayı rahim yapın; dilinizi koruyun g&ouml;zlerinizi haram olan şeylere yumun ve kulaklarınızı haram olan şeylere tıkayın; halkın yetimlerine şefkatli davranın ki sizin yetimlerinize de şefkatli davranılsın; g&uuml;nahlarınız-dan Allah&#39;a t&ouml;vbe edin. Ve namaz vakitleri en faziletli vakitlerdir; o vakitlerde Allah, kullarına rahmet g&ouml;z&uuml;yle bakar; O&#39;nunla m&uuml;nacat ettiklerinde cevap verir; O&#39;nu &ccedil;ağırdıklarında lebbeyk der ve O&#39;na dua ettiklerinde icabet eder.&quot;</em></p>\r\n\r\n<p>\r\n	<em>&quot;Ey insanlar, canlarınız amellerinizin elinde rehindir. Onları istiğfar dileyerek kurtarın; sırtlarınız vizr u vebaliniz ile ağırlaşmıştır; uzun secdelerinizle onları hafifletmeye &ccedil;alışın. Şunu bilin ki hi&ccedil; ş&uuml;p-hesiz, şanı y&uuml;ce Allah, namaz kılan ve secde edenleri azap etmemeğe, insanlar Rabb&uuml;&#39;l-Alemin&#39;in huzurunda durup (hesap verecekleri) sıra-da onları korkutmamaya dair kendi izzetine ant i&ccedil;miştir. Ey insanlar kim bu ayda m&uuml;min bir oru&ccedil;luya iftar yemeği verirse, Allah katında bir k&ouml;le azat etmenin sevabını alır ve ge&ccedil;miş g&uuml;nahlarının bağışlan-masına vesile olur.&quot;</em></p>\r\n\r\n<p>\r\n	<em>&quot;Ya Resulallah, hepimizin buna g&uuml;c&uuml; yetmiyor!&quot; denilince, Resu-lullah (s.a.a) ş&ouml;yle buyurdu: </em></p>\r\n\r\n<p>\r\n	<em>&quot;Bir yarım hurmayla da olsa cehennem ateşinden korunmaya &ccedil;alışın. Bir i&ccedil;im suyla da olsa cehennem ateşinden korunmaya &ccedil;alışın. Zira Allah-u Te&acirc;l&acirc; bu azı yapan kimseye de aynı m&uuml;k&acirc;fatı verir, eğer ondan fazlasına g&uuml;c&uuml; yetmez ise.&quot;</em></p>\r\n\r\n<p>\r\n	<em>&quot;Ey insanlar, i&ccedil;inizden kim bu ayda ahlakını g&uuml;zelleştirirse, bu, ayakların kaydığı g&uuml;nde sırattan (rahatlıkla) ge&ccedil;mesini sağlar.&quot; </em></p>\r\n\r\n<p>\r\n	<em>&quot;Kim bu ayda, eli altında olanlara (hizmet&ccedil;ilerine, ailesine, &ccedil;oluk &ccedil;ocuğuna ve...) kolaylık sağlar ve y&uuml;klerini hafifletirse, Allah da onun hesabını hafifletir. Kim bu ayda (başkalarına karşı yapabileceği) şer ve k&ouml;t&uuml;l&uuml;klerinin &ouml;n&uuml;n&uuml; alırsa, Allah da onu, kendisini m&uuml;lakat edeceği g&uuml;nde, ona karşı gazabının &ouml;n&uuml;n&uuml; alır. Kim bu ayda, bir yetime değer verir, ona ikram ederse, Allah da kıyamette ona değer verir, merhamet eder. Bu ayda yakınlarına sılayı rahimde bulunan kimseyi Allah, kendisini m&uuml;lakat edeceği g&uuml;nde rahmetine kavuşturur, akrabalarıyla ilişkisini kesen kimseyi de Allah kıyamet g&uuml;n&uuml;nde kendi rahmetinden mahrum kılar.&quot;</em></p>\r\n\r\n<p>\r\n	<em>&quot;Bu ayda, m&uuml;stehap bir namaz kılanın Allah, cehennem ateşinden kurtuluşunu yazar. Kim bu ayda, farz bir namazı kılarsa, diğer aylarda kıldığı yetmiş farzın sevabını almış olur. Kim bu ayda, bana &ccedil;ok sal&acirc;t u selam ederse, terazilerin hafif olacağı g&uuml;nde Allah onun (amel) terazisini ağırlaştırır. Bu ayda Kur&#39;&acirc;n&#39;dan bir ayet okuyan kimse, diğer aylarda bir Kur&#39;&acirc;n hatmetmenin sevabını alır.&quot;</em></p>\r\n\r\n<p>\r\n	<em>&quot;Ey insanlar, cennetin kapıları bu ayda a&ccedil;ıktır; Rabbinizden isteyin ki, onları y&uuml;z&uuml;n&uuml;ze kapatmasın. Cehennem kapıları ise kapalıdır; Rabbinizden dileyin ki, onları sizin y&uuml;z&uuml;n&uuml;ze a&ccedil;masın. Şeytanlar da bu ayda bağlanmışlardır; Rabbinizden dileyin ki onları size musallat etmesin...&quot;</em></p>\r\n\r\n<p>\r\n	Yine Merhum Şeyh Saduk&#39;un nakline g&ouml;re Resulullah (s.a.a) Ramazan ayı girdiğinde ellerinde bulunan b&uuml;t&uuml;n esirleri azat eder ve her s&acirc;ile bağışta bulunurdu. Mef&acirc;tih&uuml;&#39;l-Cin&acirc;n kitabının yazarı Merhum Şeyh Abbas Kumm&icirc; ş&ouml;yle devam ediyor:</p>\r\n\r\n<p>\r\n	Ramazan ayı, &acirc;lemlerin Rabbi Allah-u Te&acirc;l&acirc;&#39;nın ayıdır ve ayların en faziletlisi ve en &uuml;st&uuml;n&uuml;d&uuml;r. &Ouml;yle bir aydır ki sema kapıları, cennet kapıları ve Allah&#39;ın rahmet kapıları onda a&ccedil;ılır ve cehennem kapıları kapanır; bu ayda, &ouml;yle bir gece vardır ki, onda Allah&#39;a yapılan ibadet, bin ayda yapılandan daha hayırlıdır. O h&acirc;lde bu m&uuml;barek ayda gafletten ka&ccedil;ın ve gece g&uuml;nd&uuml;zlerini nasıl değerlendireceğine, kendini ve uzuvlarını, Allah&#39;ın masiyet ve g&uuml;nahından nasıl koruyacağına dikkat et. Sakın gecelerini uykuyla, g&uuml;nd&uuml;zlerini ise Hakk&#39;ın zikrinden gafil olarak ge&ccedil;irme. Bir hadis-i şerifte ş&ouml;yle buyrulmaktadır: <em>&quot;Ramazan a</em><em>yının her g&uuml;n&uuml;, iftar vaktinde Allah bir milyon insanı cehennem ateşinden azat eder. (Ramazanın) cuma gecesi ve g&uuml;nd&uuml;z&uuml; olduğunda ise, b&uuml;t&uuml;n ramazanda azat olanların sayısı kadar insan azaptan kurtulur.&quot;</em></p>\r\n\r\n<p>\r\n	O h&acirc;lde ey aziz, sakın ramazan ayı ge&ccedil;ip de bir g&uuml;nahı bile kalan kimselerden, istiğfar ve duadan mahrum sayılan g&uuml;nahk&acirc;rlardan olma. Zira İmam Sadıktan (a.s.) ş&ouml;yle rivayet edilmiştir:</p>\r\n\r\n<p>\r\n	<em>&quot;Ramazan ayında bağışlanmayan kimse, artık gelecek Ramazana kadar bağışlanmaz; Arafat &ccedil;&ouml;l&uuml;nde bulunmaya muvaffak olup da (orada istiğfar ve t&ouml;vbe eden) kimseler hari&ccedil;.&quot;</em></p>\r\n\r\n<p>\r\n	Evet, nefsini Allah&#39;ın haram ettiği şeylere bulaşmaktan ve haram şeylerle iftar etmekten koru ve İmam Sadık&#39;ın (a.s) şu tavsiyelerine amel etmeyi ihmal etme; buyuruyor ki:</p>\r\n\r\n<p>\r\n	<em>&quot;Oru&ccedil;lu olduğun zaman, kulağın, g&ouml;z&uuml;n, t&uuml;ylerin, derin ve b&uuml;t&uuml;n uzuvların da (g&uuml;nahlara ve hatta mekruhlara karşı) oru&ccedil; tutsun.&quot; </em></p>\r\n\r\n<p>\r\n	Yine buyuruyor ki: <em>&quot;Oru&ccedil;lu olduğun g&uuml;n ile oru&ccedil;lu olmadığın g&uuml;n aynı olmasın.&quot; </em></p>\r\n\r\n<p>\r\n	Bir başka hadisinde de ş&ouml;yle buyuruyor:</p>\r\n\r\n<p>\r\n	<em>&quot;Oru&ccedil;, sadece yemek ve i&ccedil;meye karşı değildir. Oru&ccedil; tuttuğunuz vakit, dillerinizi yalandan koruyun ve g&ouml;zlerinizi Allah&#39;ın haram kıl-dığı şeylere kapayın, birbirinizle &ccedil;ekişmeyin, birbirinize haset etmeyin, birbirinizin aleyhine (yalan yere, hatta doğru yere) ant i&ccedil;meyin, birbirinize s&ouml;vmeyin-k&uuml;f&uuml;rleşmeyin.&quot;</em></p>\r\n\r\n<p>\r\n	<em>&quot;Birbirinize zulmetmekten, akılsız davranışlarda bulunmaktan ve eziyet etmekten ka&ccedil;ının; Allah&#39;ın zikrinden ve namazdan gaflet etme-yin; susmayı (boş yere konuşmamayı), sabır ve doğruluğu, k&ouml;t&uuml; insanlardan ka&ccedil;ınmayı, kendinize d&uuml;stur edinin; batıl s&ouml;zlerden, yalan, iftira, d&uuml;şmanlık, k&ouml;t&uuml; zanda bulunmak, gıybet, s&ouml;z taşımak gibi (k&ouml;t&uuml; amellerden) ka&ccedil;ının.&quot;</em></p>\r\n\r\n<p>\r\n	<em>&quot;Her an ahirete meyleden ve kurtuluş g&uuml;nlerinizi (Hz. Mehdi&#39;nin -a.s- zuhurunu) ve Allah&#39;ın vaat ettiklerini ger&ccedil;ekleştirmesini bekleyen ve Allah&#39;ın likasına hazırlanan kimselerden olun. Suk&ucirc;net, vakar, (Allah&#39;a karşı) huşu ve huz&ucirc;yu elden bırakmayın ve Allah karşısında, efendisinden korktuğu halde onun şefkatine &uuml;mit bağlayan ve ona karşı kendisini zelil ve hakir g&ouml;ren k&ouml;leler gibi olun.&quot;</em></p>\r\n\r\n<p>\r\n	<em>&quot;Ey oru&ccedil;lu olan! Kalbin ayıplardan, batının habasetten, cismin kir ve pislikten temizlensin. Allah&#39;tan gayri her şeyden ber&icirc; olup, vel&acirc;yeti Allah&#39;a halis kılmaya &ccedil;alış ve Allah&#39;ın nehyettiği şeylerden, gizlide ve aşik&acirc;rda oru&ccedil;lu ol (onlardan ka&ccedil;ın). Gizli ve aşik&acirc;rda Allah&#39;tan korkup oru&ccedil; g&uuml;nlerinde kendi nefsini O&#39;na (Allah&#39;a) hediye et. Kalbini, tamamıyla O&#39;na ayır ve nefsini Allah&#39;ın emir ve nehiylerini yerine getirmeye ada.&quot; </em></p>\r\n\r\n<p>\r\n	<em>&quot;B&uuml;t&uuml;n bu zikrettiklerimden hangisini eksik edersen, orucunda da o kadar eksiklik meydana getirmiş olursun. Babam (a.s) ş&ouml;yle s&ouml;yle-miştir: &#39;Resulullah (s.a.a), oru&ccedil;lu bir kadının, cariyesine k&uuml;f&uuml;r ettiğini g&ouml;r&uuml;nce, bir miktar yemek isteyerek kadına, &#39;Hadi ye!&#39; buyurdu. Kadın, &#39;Ben oru&ccedil;luyum ya Resulullah!&#39; deyince, Resulullah (s.a.a), &#39;Cariyene k&uuml;f&uuml;r ettiğin halde nasıl oru&ccedil;lu olabilirsin?!&#39; diye buyurdu.&quot; </em></p>\r\n\r\n<p>\r\n	<em>&quot;Oru&ccedil; sadece yememek ve i&ccedil;memek değildir. Allah orucu aslında yemek ve i&ccedil;mek dışında olan fiil&icirc; ve s&ouml;zl&uuml; k&ouml;t&uuml;l&uuml;klerden uzak durmak i&ccedil;in engelleyici bir vesile olsun diye emretmiştir. </em></p>\r\n\r\n<p>\r\n	<em>&quot;Evet, ne azdır oru&ccedil; tutunlar; ne &ccedil;oktur a&ccedil; kalanlar!&quot;</em></p>\r\n\r\n<p>\r\n	Emir&uuml;&#39;l-M&uuml;minin Hz. Ali (a.s) da ş&ouml;yle buyurmuştur:</p>\r\n\r\n<p>\r\n	<em>&quot;Nice oru&ccedil; tutanlar vardır ki orucundan, susuzluktan başka bir şey nasip alamaz ve nice gece ibadete duranlar vardır ki yorgunluktan başka bir nasibi olmaz. Ne g&uuml;zeldir akıllıların uykusu ve oru&ccedil; tutmaları (onların uykusu ahmakların orucu ve gece ibadetlerinden daha hayırlıdır)!&quot;</em></p>\r\n\r\n<p>\r\n	Cabir b. Yezid, İmam Muhammed B&acirc;kır&#39;dan (a.s) ş&ouml;yle rivayet etmiştir: Resulullah (s.a.a), Cabir b. Abdullah&#39;a ş&ouml;yle buyurdu:</p>\r\n\r\n<p>\r\n	<em>&quot;Ey Cabir, işte bu ramazan ayıdır; kim bu ayın g&uuml;nd&uuml;z&uuml;n&uuml; oru&ccedil; tutup gecesinin bir miktarını ibadetle ge&ccedil;irir, midesini ve cinsel organını haramdan korur ve diline h&acirc;kim olursa (onları haram ve boş şeylerden korursa), ramazandan &ccedil;ıktığı gibi g&uuml;nahlarından da &ccedil;ıkar.&quot;</em> Cabir: <em>&quot;Ya Resulullah, ne g&uuml;zeldir bu hadis!&quot;</em> deyince, Resul-i Ekrem (s.a.a) de: <em>&#39;Ne de zordur bu şartlar!&#39;</em> buyurdu.&quot;</p>\r\n\r\n<p>\r\n	______________________________________</p>\r\n\r\n<p>\r\n	Mefatih-ul Cinan Kitabından alıntı</p>\";s:4:\"body\";s:0:\"\";s:5:\"catid\";s:2:\"82\";s:10:\"created_by\";s:3:\"536\";s:16:\"created_by_alias\";s:0:\"\";s:8:\"modified\";s:19:\"2019-05-07 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Emirü\'l-Muminin Ali\'den (a.s) şöyle rivayet etmişlerdir, buyurdu: Hz. Resulullah (s.a.a) bir gün bize hutbe okuyarak şöyle buyurdu: \"Ey insanlar, Allah\'ın ayı bereket, rahmet ve mağfiret ile size doğru gelmekte; öyle bir ay ki Allah katında en üstün aydır. Onun günleri, en faziletli günler, geceleri, en faziletli geceler ve saatleri, en faziletli saatlerdir. Bu ayda siz, Allah\'ın ziyafetine davet edilmiş ve Allah\'ın değer verdiği kimselerden sayılmışsınız. Nefesleriniz bu ayda tesbih (zikir) ve uykunuz ibadet sayılır. Amelleriniz kabul ve duala-rınız icabet edilir. O hâlde doğru niyetler ve temiz kalplerle Allah\'tan isteyin ki sizi bu ayın orucunu tutmaya ve kendi kitabını (Kur\'ân\'ı) okumaya muvaffak eylesin; zira hiç şüphesiz gerçek bedbaht (kim-seler), bu yüce ayda Allah\'ın mağfiretinden mahrum kalan kimseler-dir. Bu ayda açlık ve susuzluğunuzla kıyamet gününün açlık ve susuz-luğunu hatırlayın. Fakir ve düşkünlerinize sadaka verin. Büyüklerinize saygılı ve küçüklerinize karşı şefkatli olun; yakınlarınıza sılayı rahim yapın; dilinizi koruyun gözlerinizi haram olan şeylere yumun ve kulaklarınızı haram olan şeylere tıkayın; halkın yetimlerine şefkatli davranın ki sizin yetimlerinize de şefkatli davranılsın; günahlarınız-dan Allah\'a tövbe edin. Ve namaz vakitleri en faziletli vakitlerdir; o vakitlerde Allah, kullarına rahmet gözüyle bakar; O\'nunla münacat ettiklerinde cevap verir; O\'nu çağırdıklarında lebbeyk der ve O\'na dua ettiklerinde icabet eder.\" \"Ey insanlar, canlarınız amellerinizin elinde rehindir. Onları istiğfar dileyerekkurtarın; sırtlarınız vizr u vebaliniz ile ağırlaşmıştır; uzun secdelerinizle onları hafifletmeye çalışın. Şunu bilin ki hiç şüp-hesiz, şanı yüce Allah, namaz kılan ve secde edenleri azap etmemeğe, insanlar Rabbü\'l-Alemin\'in huzurunda durup (hesap verecekleri) sıra-da onları korkutmamaya dair kendi izzetine ant içmiştir. Ey insanlar kim bu ayda mümin bir oruçluya iftar yemeği verirse, Allah katında bir köle azat etmenin sevabını alır ve geçmiş günahlarının bağışlan-masına vesile olur.\" \"Ya Resulallah, hepimizin buna gücü yetmiyor!\" denilince, Resu-lullah (s.a.a) şöyle buyurdu: \"Bir yarım hurmayla da olsa cehennem ateşinden korunmaya çalışın. Bir içim suyla da olsa cehennem ateşinden korunmaya çalışın. Zira Allah-u Teâlâ bu azı yapan kimseye de aynı mükâfatı verir, eğer ondan fazlasına gücü yetmez ise.\" \"Ey insanlar, içinizden kim bu ayda ahlakını güzelleştirirse, bu, ayakların kaydığı günde sırattan (rahatlıkla) geçmesini sağlar.\" \"Kim bu ayda, eli altında olanlara (hizmetçilerine, ailesine, çoluk çocuğuna ve...) kolaylık sağlar ve yüklerini hafifletirse, Allah da onun hesabını hafifletir. Kim bu ayda (başkalarına karşı yapabileceği) şer ve kötülüklerinin önünü alırsa, Allah da onu, kendisini mülakat edeceği günde, ona karşı gazabının önünü alır. Kim bu ayda, bir yetime değer verir, ona ikram ederse, Allah da kıyamette ona değer verir, merhamet eder. Bu ayda yakınlarına sılayı rahimde bulunan kimseyi Allah, kendisini mülakat edeceği günde rahmetine kavuşturur, akrabalarıyla ilişkisini kesen kimseyi de Allah kıyamet gününde kendirahmetinden mahrum kılar.\" \"Bu ayda, müstehap bir namaz kılanın Allah, cehennem ateşinden kurtuluşunu yazar. Kim bu ayda, farz bir namazı kılarsa, diğer aylarda kıldığı yetmiş farzın sevabını almış olur. Kim bu ayda, bana çok salât u selam ederse, terazilerin hafif olacağı günde Allah onun (amel) terazisini ağırlaştırır. Bu ayda Kur\'ân\'dan bir ayet okuyan kimse, diğer aylarda bir Kur\'ân hatmetmenin sevabını alır.\" \"Ey insanlar, cennetin kapıları bu ayda açıktır; Rabbinizden isteyin ki, onları yüzünüze kapatmasın. Cehennem kapıları ise kapalıdır; Rabbinizden dileyin ki, onları sizin yüzünüze açmasın. Şeytanlar da bu ayda bağlanmışlardır; Rabbinizden dileyin ki onları size musallat etmesin...\" Yine Merhum Şeyh Saduk\'un nakline göre Resulullah (s.a.a) Ramazan ayı girdiğinde ellerinde bulunan bütün esirleri azat eder ve her sâile bağışta bulunurdu. Mefâtihü\'l-Cinân kitabının yazarı Merhum Şeyh Abbas Kummî şöyle devam ediyor: Ramazan ayı, âlemlerin Rabbi Allah-u Teâlâ\'nın ayıdır ve ayların en faziletlisi ve en üstünüdür. Öyle bir aydır ki sema kapıları, cennet kapıları ve Allah\'ın rahmet kapıları onda açılır ve cehennem kapıları kapanır; bu ayda, öyle bir gece vardır ki, onda Allah\'a yapılan ibadet, bin ayda yapılandan daha hayırlıdır. O hâlde bu mübarek ayda gafletten kaçın ve gece gündüzlerini nasıl değerlendireceğine, kendini ve uzuvlarını, Allah\'ın masiyet ve günahından nasıl koruyacağına dikkat et. Sakın gecelerini uykuyla, gündüzlerini ise Hakk\'ın zikrinden gafil olarak geçirme. Bir hadis-i şerifte şöyle buyrulmaktadır: \"Ramazana yının her günü, iftar vaktinde Allah bir milyon insanı cehennem ateşinden azat eder. (Ramazanın) cuma gecesi ve gündüzü olduğunda ise, bütün ramazanda azat olanların sayısı kadar insan azaptan kurtulur.\" O hâlde ey aziz, sakın ramazan ayı geçip de bir günahı bile kalan kimselerden, istiğfar ve duadan mahrum sayılan günahkârlardan olma. Zira İmam Sadıktan (a.s.) şöyle rivayet edilmiştir: \"Ramazan ayında bağışlanmayan kimse, artık gelecek Ramazana kadar bağışlanmaz; Arafat çölünde bulunmaya muvaffak olup da (orada istiğfar ve tövbe eden) kimseler hariç.\" Evet, nefsini Allah\'ın haram ettiği şeylere bulaşmaktan ve haram şeylerle iftar etmekten koru ve İmam Sadık\'ın (a.s) şu tavsiyelerine amel etmeyi ihmal etme; buyuruyor ki: \"Oruçlu olduğun zaman, kulağın, gözün, tüylerin, derin ve bütün uzuvların da (günahlara ve hatta mekruhlara karşı) oruç tutsun.\" Yine buyuruyor ki: \"Oruçlu olduğun gün ile oruçlu olmadığın gün aynı olmasın.\" Bir başka hadisinde de şöyle buyuruyor: \"Oruç, sadece yemek ve içmeye karşı değildir. Oruç tuttuğunuz vakit, dillerinizi yalandan koruyun ve gözlerinizi Allah\'ın haram kıl-dığı şeylere kapayın, birbirinizle çekişmeyin, birbirinize haset etmeyin, birbirinizin aleyhine (yalan yere, hatta doğru yere) ant içmeyin, birbirinize sövmeyin-küfürleşmeyin.\" \"Birbirinize zulmetmekten, akılsız davranışlarda bulunmaktan ve eziyet etmekten kaçının; Allah\'ın zikrinden ve namazdan gaflet etme-yin; susmayı (boş yere konuşmamayı), sabır ve doğruluğu, kötü insanlardankaçınmayı, kendinize düstur edinin; batıl sözlerden, yalan, iftira, düşmanlık, kötü zanda bulunmak, gıybet, söz taşımak gibi (kötü amellerden) kaçının.\" \"Her an ahirete meyleden ve kurtuluş günlerinizi (Hz. Mehdi\'nin -a.s- zuhurunu) ve Allah\'ın vaat ettiklerini gerçekleştirmesini bekleyen ve Allah\'ın likasına hazırlanan kimselerden olun. Sukûnet, vakar, (Allah\'a karşı) huşu ve huzûyu elden bırakmayın ve Allah karşısında, efendisinden korktuğu halde onun şefkatine ümit bağlayan ve ona karşı kendisini zelil ve hakir gören köleler gibi olun.\" \"Ey oruçlu olan! Kalbin ayıplardan, batının habasetten, cismin kir ve pislikten temizlensin. Allah\'tan gayri her şeyden berî olup, velâyeti Allah\'a halis kılmaya çalış ve Allah\'ın nehyettiği şeylerden, gizlide ve aşikârda oruçlu ol (onlardan kaçın). Gizli ve aşikârda Allah\'tan korkup oruç günlerinde kendi nefsini O\'na (Allah\'a) hediye et. Kalbini, tamamıyla O\'na ayır ve nefsini Allah\'ın emir ve nehiylerini yerine getirmeye ada.\" \"Bütün bu zikrettiklerimden hangisini eksik edersen, orucunda da o kadar eksiklik meydana getirmiş olursun. Babam (a.s) şöyle söyle-miştir: \'Resulullah (s.a.a), oruçlu bir kadının, cariyesine küfür ettiğini görünce, bir miktar yemek isteyerek kadına, \'Hadi ye!\' buyurdu. Kadın, \'Ben oruçluyum ya Resulullah!\' deyince, Resulullah (s.a.a), \'Cariyene küfür ettiğin halde nasıl oruçlu olabilirsin?!\' diye buyurdu.\" \"Oruç sadece yememek ve içmemek değildir. Allah orucu aslında yemek ve içmek dışında olan fiilî ve sözlükötülüklerden uzak durmak için engelleyici bir vesile olsun diye emretmiştir. \"Evet, ne azdır oruç tutunlar; ne çoktur aç kalanlar!\" Emirü\'l-Müminin Hz. Ali (a.s) da şöyle buyurmuştur: \"Nice oruç tutanlar vardır ki orucundan, susuzluktan başka bir şey nasip alamaz ve nice gece ibadete duranlar vardır ki yorgunluktan başka bir nasibi olmaz. Ne güzeldir akıllıların uykusu ve oruç tutmaları (onların uykusu ahmakların orucu ve gece ibadetlerinden daha hayırlıdır)!\" Cabir b. Yezid, İmam Muhammed Bâkır\'dan (a.s) şöyle rivayet etmiştir: Resulullah (s.a.a), Cabir b. Abdullah\'a şöyle buyurdu: \"Ey Cabir, işte bu ramazan ayıdır; kim bu ayın gündüzünü oruç tutup gecesinin bir miktarını ibadetle geçirir, midesini ve cinsel organını haramdan korur ve diline hâkim olursa (onları haram ve boş şeylerden korursa), ramazandan çıktığı gibi günahlarından da çıkar.\" Cabir: \"Ya Resulullah, ne güzeldir bu hadis!\" deyince, Resul-i Ekrem (s.a.a) de: \'Ne de zordur bu şartlar!\' buyurdu.\" ______________________________________ Mefatih-ul Cinan Kitabından alıntı\";s:9:\"published\";N;s:5:\"state\";i:1;s:6:\"access\";s:1:\"1\";s:8:\"language\";s:1:\"*\";s:18:\"publish_start_date\";s:19:\"2019-05-01 13:11:00\";s:16:\"publish_end_date\";s:19:\"0000-00-00 00:00:00\";s:10:\"start_date\";s:19:\"2019-05-01 13:11:00\";s:8:\"end_date\";s:19:\"0000-00-00 00:00:00\";s:10:\"list_price\";N;s:10:\"sale_price\";N;s:7:\"type_id\";i:1;}'),(21,'index.php?option=com_k2&view=item&id=411','index.php?option=com_k2&view=item&id=411:ramazan-hakkında-kırk-hadis','Ramazan Hakkında Kırk Hadis','1- İmam Bakır (a.s): \"Her şeyin bir baharı vardır, Kur\'an\'ın baharı da Ramazan ayıdır.\" 2- İmam Ali (a.s): \"Ramazan Allah\'ın ayı, Şaban Resulullah\'ın ayı, Recep benim ayımdır.\" 3- Resulullah (s.a.a): \"İnsan, ramazan ayının faziletini bilseydi, yılın hepsi','2018-07-01 19:17:01','518d1b513a2776f2ac1382693f1ccc75',1,1,1,'*','2015-05-20 12:05:00','0000-00-00 00:00:00','2015-05-13 12:06:00','0000-00-00 00:00:00',0,0,1,'O:19:\"FinderIndexerResult\":18:{s:11:\"\0*\0elements\";a:25:{s:2:\"id\";s:3:\"411\";s:5:\"alias\";s:29:\"ramazan-hakkında-kırk-hadis\";s:7:\"summary\";s:9229:\"<p>\r\n	1- İmam Bakır (a.s): &quot;Her şeyin bir baharı vardır, Kur&#39;an&#39;ın baharı da Ramazan ayıdır.&quot;</p>\r\n\r\n<p>\r\n	2- İmam Ali (a.s): &quot;Ramazan Allah&#39;ın ayı, Şaban Resulullah&#39;ın ayı, Recep benim ayımdır.&quot;</p>\r\n\r\n<p>\r\n	3- Resulullah (s.a.a): &quot;İnsan, ramazan ayının faziletini bilseydi, yılın hepsinin ramazan&nbsp;&nbsp; olmasını isterdi.&quot;</p>\r\n\r\n<p>\r\n	4- İmam Sadık (a.s): &quot;En iyi (faziletli) cihad sıcak havada oru&ccedil; tutmaktır.&quot;</p>\r\n\r\n<p>\r\n	5- Resulullah (s.a.a ): &quot;G&ouml;ky&uuml;z&uuml;n&uuml;n kapıları Ramazan ayının ilk gecesi a&ccedil;ılır ve son g&uuml;n&uuml;n&uuml;n gecesine kadar kapanmaz.&quot;</p>\r\n\r\n<p>\r\n	6- İmam Sadık (a.s): &quot;Kim ramazan ayında (Allah&#39;ın kitabından) Kur&#39;an&#39;dan bir ayet okursa, diğer aylarda Kur&#39;an hatmeden kimse gibidir.&quot;</p>\r\n\r\n<p>\r\n	7- Resulullah (s.a.a): &quot;Cennet, her yıl ramazan ayının gelişiyle s&uuml;slenip ziynetlenir.&quot;</p>\r\n\r\n<p>\r\n	8- İmam Sadık (a.s): &quot;İnsanın başına bir bela (musibet ) geldiği zaman oru&ccedil; tutsun.&quot;</p>\r\n\r\n<p>\r\n	9- İmam Zeynelabidin (a.s): &quot;Selam sana olsun ey Ramazan ayı ki, hi&ccedil; bir ay&nbsp; seninle fazilette yarışamaz.&quot;</p>\r\n\r\n<p>\r\n	10- Resulullah (s.a.a): &quot;Cennet d&ouml;rt kişinin &ouml;zlemini &ccedil;eker, ....biri de ramazan ayında oru&ccedil; tutandır.&quot;</p>\r\n\r\n<p>\r\n	11- Resulullah (s.a.a): &quot;Ramazan ayı b&uuml;t&uuml;n ayların, Kadir gecesi ise b&uuml;t&uuml;n gecelerin efendisidir.&quot;</p>\r\n\r\n<p>\r\n	12- Resulullah (s.a.a): &quot;Kim Ramazan ayını oru&ccedil;lu ge&ccedil;irir ve haramlardan ve iftiradan sakınırsa, Allah ondan razı olur ve cenneti ona farz kılar.&quot;</p>\r\n\r\n<p>\r\n	13- Hz. Peygamber efendimiz (s.a.a) bir hutbesinde ş&ouml;yle buyurmuştur: &quot;Her kim ramazan ayını susarak oru&ccedil; tutar da, kulağını, g&ouml;z&uuml;n&uuml;, dilini, şehvetini ve v&uuml;cudunun organlarını yalandan, haramdan ve gıybetten Allah&#39;ın rızası i&ccedil;in korursa, y&uuml;ce Allah onu kendine yakın kılar, &ouml;yle ki o adam Hz İbrahim Halilullah&#39;a (onun makamına) erişir ve onunla birlikte olur.&quot;</p>\r\n\r\n<p>\r\n	14- İmam Bakır (a.s): &quot;Ramazan ayının diğer aylara &uuml;st&uuml;nl&uuml;ğ&uuml; Resulullah&#39;ın diğer peygamberlere &uuml;st&uuml;nl&uuml;ğ&uuml; gibidir.&quot;</p>\r\n\r\n<p>\r\n	15- Resulullah (s.a.a): &quot;Ramazan ayı &ouml;yle bir aydır ki, başlangıcı rahmet, ortası mağfiret ve sonu Cehennem ateşinden kurtulmadır.&quot;</p>\r\n\r\n<p>\r\n	16- İmam Ali (a.s): &quot;Oru&ccedil;, kul ile Yaradanı arasında bir ibadettir, Allah&#39;tan başka kimse onu bilemez.&quot;</p>\r\n\r\n<p>\r\n	17- Resulullah (s.a.a): &quot;Her şeyin bir kapısı vardır, ibadetin kapısı da Oru&ccedil;tur.&quot;</p>\r\n\r\n<p>\r\n	18- Resulullah ( s.a.a.): &quot;Oru&ccedil; sabrın yarısıdır.&quot;</p>\r\n\r\n<p>\r\n	19- Resulullah (s.a.a) (Sahabeden&nbsp; birine hitaben): &quot;Oru&ccedil; tut; &ccedil;&uuml;nk&uuml; oru&ccedil; gibi bir ibadet yoktur (onun yerini tutacak bir şey yoktur).&quot;</p>\r\n\r\n<p>\r\n	20- Resulullah (s.a.a): &quot;Allah-u Teala buyuruyor: &quot;İnsanoğlunun oru&ccedil; hari&ccedil; b&uuml;t&uuml;n iyi amelleri kendisi i&ccedil;indir; ama oru&ccedil; benim i&ccedil;indir ve ben m&uuml;kafatını vereceğim.&quot;</p>\r\n\r\n<p>\r\n	21- İmam Ali (a.s): &quot;İslam beş temel &uuml;zerine kurulmuştur; namaz, zekat, hacc, oru&ccedil;, velayet.&quot;</p>\r\n\r\n<p>\r\n	22- Resulullah (s.a.a): &quot;Oru&ccedil;, cehennem ateşinden koruyan bir siperdir (kalkandır).&quot;</p>\r\n\r\n<p>\r\n	23- Resulullah (s.a.a): &quot;&Uuml;&ccedil; amel Allah&#39;ın rahmetindendir: Gece namazı kılmak, mu&#39;min kardeşin halini sormak ve oru&ccedil; tutmak.&quot;</p>\r\n\r\n<p>\r\n	24- Resulullah (s.a.a): &quot;Allah-u Teala melekleri oru&ccedil; tutanlara dua etmekle g&ouml;revlendirmiştir.&quot;</p>\r\n\r\n<p>\r\n	25- Resulullah (s.a.a): &quot;Oru&ccedil; tutanın uykusu ibadet, susması tesbih, ameli kabul ve duası m&uuml;stecab olur.&quot;</p>\r\n\r\n<p>\r\n	26- Resulullah (s.a.a): &quot;Oru&ccedil; tutanın duası reddedilmez.&quot;</p>\r\n\r\n<p>\r\n	27- Resulullah (s.a.a): &quot;Cennetin Reyyan adlı bir kapısı vardır; o kapıdan ancak oru&ccedil; tutanlar girecektir.&quot;</p>\r\n\r\n<p>\r\n	28- İmam Kazım (a.s): &quot;Oru&ccedil; tutanın duası iftar vakti kabul olur.&quot;</p>\r\n\r\n<p>\r\n	29- Resulullah (s.a.a): &quot;Oru&ccedil; tutan bir kimse, kendisine hakaret edildiği vakit &quot;Allah&#39;ın selamı &uuml;zerine olsun ben bug&uuml;n oru&ccedil;luyum&quot; derse, Alla-u Teala buyurur: &quot;Oru&ccedil;lu kulum bana sığındı, onu cehennem ateşinden koruyup cennetime yerleştirin.&quot;</p>\r\n\r\n<p>\r\n	30- İmam Sadik (a.s): &quot;Oru&ccedil; tutan her mu&#39;min sahur ve iftar vakitlerinde Kadir suresini okursa, bu iki vakit arasında Allah yolunda canını veren kimse gibidir.&quot;</p>\r\n\r\n<p>\r\n	31- Resulullah (s.a.a): &quot;Oru&ccedil; tutan kimsenin iki mutluluğu vardır; iftar vakti ve Kıyamet g&uuml;n&uuml;.&quot;</p>\r\n\r\n<p>\r\n	32- İmam Ali (a.s): &quot;Her şeyin bir zekatı vardır, bedenin zekatı da oru&ccedil;tur.&quot;</p>\r\n\r\n<p>\r\n	33- İmam Sadık (a.s): &quot;Allah, orucu zengin ile fakir eşit olsunlar diye farz kıldı.&quot;</p>\r\n\r\n<p>\r\n	34- Hz. Fatıma (s.a.): &quot;Allah, orucu ihlası sağlamlaştırmak i&ccedil;in farz kılmıştır.&quot;</p>\r\n\r\n<p>\r\n	35- İmam Rıza (a.s): &quot;Eğer sorulsa ki, neden Ramazan ayının orucu, bundan az veya fazla farz kılınmadı? Ş&ouml;yle cevap verilir: &quot;&Ccedil;&uuml;nk&uuml; bu, zayıf ve g&uuml;&ccedil;l&uuml;n&uuml;n g&uuml;c&uuml;n&uuml;n yettiği bir miktardır.&quot;</p>\r\n\r\n<p>\r\n	36- Resulullah (s.a.a): &quot;Bu ay Ramazan diye adlandırıldı; &ccedil;&uuml;nk&uuml; bu ay g&uuml;nahları temizler.&quot;</p>\r\n\r\n<p>\r\n	37- Resulullah (s.a.a): &quot;Nefsimi elinde tutan Allah&#39;a and olsun ki oru&ccedil; tutan kimsenin ağzının kokusu Allah&#39;ın yanında misk kokusundan daha iyidir.&quot;</p>\r\n\r\n<p>\r\n	38- Resulullah (s.a.a): &quot;Oru&ccedil; tutun ki sıhhatli (sağlıklı) olasınız.&quot;</p>\r\n\r\n<p>\r\n	39- Resulullah (s.a.a): &quot;Kim ramazan ayını oru&ccedil; tutar ve haramlardan sakınırsa, Allah onun ge&ccedil;miş g&uuml;nahlarını affeder.&quot;</p>\r\n\r\n<p>\r\n	40- Resulullah (s.a.a): &quot;Ey gen&ccedil;ler, sizden kimin g&uuml;c&uuml; yeterse evlensin; &ccedil;&uuml;nk&uuml; bu, g&ouml;z&uuml;n haramdan sakınmasını ve iffetin korunmasını sağlar. Kimin evlenmeye g&uuml;c&uuml; yetmezse; oru&ccedil; tutsun; &ccedil;&uuml;nk&uuml; oru&ccedil;, cinsel arzuları kontrol etmede &ccedil;ok faydalıdır.&quot;</p>\r\n\r\n<p>\r\n	________________________________________________________</p>\r\n\r\n<p>\r\n	1- Vesail-uş Şia, cilt.7, sayfa.218&nbsp; / Bihar-ul Envar, cilt.93, sayfa.246.</p>\r\n\r\n<p>\r\n	2- Vesail-uş Şia, cilt 7, sayfa.366</p>\r\n\r\n<p>\r\n	3- Bihar-ul Envar, cilt.93, sayfa 344</p>\r\n\r\n<p>\r\n	4- Bihar-ul Envar, cilt. 93, sayfa 256</p>\r\n\r\n<p>\r\n	5- Bihar-ul Envar, cilt.93, sayfa 344</p>\r\n\r\n<p>\r\n	6- Bihar-ul Envar, cilt.93, sayfa 341</p>\r\n\r\n<p>\r\n	7- Sefinet-ul Bihar, cilt. 2, sayfa 67</p>\r\n\r\n<p>\r\n	8- Meheccet-ul Beyza cilt. 2, sayfa 123</p>\r\n\r\n<p>\r\n	9- Sefinet-ul Bihar, cilt. 2, sayfa. 12</p>\r\n\r\n<p>\r\n	10- Mustedrek-ul Vesail, cilt.7, sayfa.400</p>\r\n\r\n<p>\r\n	11- Bihar-ul Envar, cilt. 40, sayfa. 54</p>\r\n\r\n<p>\r\n	12- Bihar-ul Envar, cilt. 93, sayfa. 346</p>\r\n\r\n<p>\r\n	13- Vesail-uş-Şia, cilt.7, s.117</p>\r\n\r\n<p>\r\n	14 Sefinet-ul Bihar, cilt. 2, sayfa. 123</p>\r\n\r\n<p>\r\n	15- Bihar-ul Envar, cilt.93, sayfa 342</p>\r\n\r\n<p>\r\n	16- Kısar-ul C&uuml;mel, cilt.1, sayfa 394</p>\r\n\r\n<p>\r\n	17- Meheccet-ul Beyza, cilt. 2, sayfa 122</p>\r\n\r\n<p>\r\n	18- Meheccet-ul Beyza, cilt. 2, sayfa 121</p>\r\n\r\n<p>\r\n	19- Bihar-ul Envar, cilt.93, sayfa 254, Muhaccet-ul Beyza cilt. 2, sayfa 121</p>\r\n\r\n<p>\r\n	20- Erkan-ı İslam (Oru&ccedil;) Selman Ğaveci, Sayfa. 16</p>\r\n\r\n<p>\r\n	21- Bihar-ul Envar, cilt.93, sayfa 257, Meheccet-ul Beyza cilt. 2, sayfa 121</p>\r\n\r\n<p>\r\n	22- Meheccet-ul Beyza, cilt. 2, sayfa 123</p>\r\n\r\n<p>\r\n	23- Bihar-ul Envar, cilt.93, sayfa 257</p>\r\n\r\n<p>\r\n	24- Meheccet-ul Beyza, cilt. 2, sayfa 123, Bihar-ul Envar cilt.93, sayfa 253-255</p>\r\n\r\n<p>\r\n	25- Meheccet-ul Beyza, cilt. 2, sayfa 122, Bihar-ul Envar cilt.93, sayfa 248-253</p>\r\n\r\n<p>\r\n	26- Bihar-ul Envar, cilt. 93, sayfa 256</p>\r\n\r\n<p>\r\n	27- Bihar-ul Envar, cilt. 93, sayfa 252, Muhaccet-ul Beyza cilt. 2, sayfa 122</p>\r\n\r\n<p>\r\n	28- Sefinet-ul Bihar, cilt. 2, sayfa.64,</p>\r\n\r\n<p>\r\n	29- Vesail-uş Şia, cilt.4, sayfa.121, Sefinet-ul Bihar cilt. 2, sayfa.65</p>\r\n\r\n<p>\r\n	30- Sefinet-ul Bihar, cilt. 2, sayfa.67</p>\r\n\r\n<p>\r\n	31- Bihar-ul Envar, cilt. 93, sayfa 249</p>\r\n\r\n<p>\r\n	32- Nehc-ul Belağa, hikmetli s&ouml;zler 131, Vesail-uş Şia , cilt.4, sayfa 3</p>\r\n\r\n<p>\r\n	33- Vesail-uş Şia, cilt.7, sayfa.3, Muhaccet-ul Beyza cilt. 2, sayfa 124</p>\r\n\r\n<p>\r\n	34- Bihar-ul Envar cilt.93, sayfa 368</p>\r\n\r\n<p>\r\n	35- Bihar-ul Envar cilt.93, sayfa 370</p>\r\n\r\n<p>\r\n	36- Bihar-ul Envar cilt.93, sayfa 367</p>\r\n\r\n<p>\r\n	37- Bihar-ul Envar cilt.93, sayfa 250</p>\r\n\r\n<p>\r\n	38- Meheccet-ul Beyza cilt. 5, sayfa 160</p>\r\n\r\n<p>\r\n	39- Sevab-ul A&rsquo;mal, sayfa 160</p>\r\n\r\n<p>\r\n	40- Sahih-i Muslim, cilt.4, sayfa 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iyi (faziletli) cihad sıcak havada oruç tutmaktır.\" 5- Resulullah (s.a.a ): \"Gökyüzünün kapıları Ramazan ayının ilk gecesi açılır ve son gününün gecesine kadar kapanmaz.\" 6- İmam Sadık (a.s): \"Kim ramazan ayında (Allah\'ın kitabından) Kur\'an\'dan bir ayet okursa, diğer aylarda Kur\'an hatmeden kimse gibidir.\" 7- Resulullah (s.a.a): \"Cennet, her yıl ramazan ayının gelişiyle süslenip ziynetlenir.\" 8- İmam Sadık (a.s): \"İnsanın başına bir bela (musibet ) geldiği zaman oruç tutsun.\" 9- İmam Zeynelabidin (a.s): \"Selam sana olsun ey Ramazan ayı ki, hiç bir ay seninle fazilette yarışamaz.\" 10- Resulullah (s.a.a): \"Cennet dört kişinin özlemini çeker, ....biri de ramazan ayında oruç tutandır.\" 11- Resulullah (s.a.a): \"Ramazan ayı bütün ayların, Kadir gecesi ise bütün gecelerin efendisidir.\" 12- Resulullah (s.a.a): \"Kim Ramazan ayını oruçlu geçirir ve haramlardan ve iftiradan sakınırsa, Allah ondan razı olur ve cenneti ona farz kılar.\" 13- Hz. Peygamber efendimiz (s.a.a) bir hutbesinde şöyle buyurmuştur: \"Her kim ramazan ayını susarak oruç tutar da, kulağını, gözünü, dilini, şehvetini ve vücudunun organlarını yalandan, haramdan ve gıybetten Allah\'ınrızası için korursa, yüce Allah onu kendine yakın kılar, öyle ki o adam Hz İbrahim Halilullah\'a (onun makamına) erişir ve onunla birlikte olur.\" 14- İmam Bakır (a.s): \"Ramazan ayının diğer aylara üstünlüğü Resulullah\'ın diğer peygamberlere üstünlüğü gibidir.\" 15- Resulullah (s.a.a): \"Ramazan ayı öyle bir aydır ki, başlangıcı rahmet, ortası mağfiret ve sonu Cehennem ateşinden kurtulmadır.\" 16- İmam Ali (a.s): \"Oruç, kul ile Yaradanı arasında bir ibadettir, Allah\'tan başka kimse onu bilemez.\" 17- Resulullah (s.a.a): \"Her şeyin bir kapısı vardır, ibadetin kapısı da Oruçtur.\" 18- Resulullah ( s.a.a.): \"Oruç sabrın yarısıdır.\" 19- Resulullah (s.a.a) (Sahabeden birine hitaben): \"Oruç tut; çünkü oruç gibi bir ibadet yoktur (onun yerini tutacak bir şey yoktur).\" 20- Resulullah (s.a.a): \"Allah-u Teala buyuruyor: \"İnsanoğlunun oruç hariç bütün iyi amelleri kendisi içindir; ama oruç benim içindir ve ben mükafatını vereceğim.\" 21- İmam Ali (a.s): \"İslam beş temel üzerine kurulmuştur; namaz, zekat, hacc, oruç, velayet.\" 22- Resulullah (s.a.a): \"Oruç, cehennem ateşinden koruyan bir siperdir (kalkandır).\" 23- Resulullah (s.a.a): \"Üç amel Allah\'ın rahmetindendir: Gece namazı kılmak, mu\'min kardeşin halini sormak ve oruç tutmak.\" 24- Resulullah (s.a.a): \"Allah-u Teala melekleri oruç tutanlara dua etmekle görevlendirmiştir.\" 25- Resulullah (s.a.a): \"Oruç tutanın uykusu ibadet, susması tesbih, ameli kabul ve duası müstecabolur.\" 26- Resulullah (s.a.a): \"Oruç tutanın duası reddedilmez.\" 27- Resulullah (s.a.a): \"Cennetin Reyyan adlı bir kapısı vardır; o kapıdan ancak oruç tutanlar girecektir.\" 28- İmam Kazım (a.s): \"Oruç tutanın duası iftar vakti kabul olur.\" 29- Resulullah (s.a.a): \"Oruç tutan bir kimse, kendisine hakaret edildiği vakit \"Allah\'ın selamı üzerine olsun ben bugün oruçluyum\" derse, Alla-u Teala buyurur: \"Oruçlu kulum bana sığındı, onu cehennem ateşinden koruyup cennetime yerleştirin.\" 30- İmam Sadik (a.s): \"Oruç tutan her mu\'min sahur ve iftar vakitlerinde Kadir suresini okursa, bu iki vakit arasında Allah yolunda canını veren kimse gibidir.\" 31- Resulullah (s.a.a): \"Oruç tutan kimsenin iki mutluluğu vardır; iftar vakti ve Kıyamet günü.\" 32- İmam Ali (a.s): \"Her şeyin bir zekatı vardır, bedenin zekatı da oruçtur.\" 33- İmam Sadık (a.s): \"Allah, orucu zengin ile fakir eşit olsunlar diye farz kıldı.\" 34- Hz. Fatıma (s.a.): \"Allah, orucu ihlası sağlamlaştırmak için farz kılmıştır.\" 35- İmam Rıza (a.s): \"Eğer sorulsa ki, neden Ramazan ayının orucu, bundan az veya fazla farz kılınmadı? Şöyle cevap verilir: \"Çünkü bu, zayıf ve güçlünün gücünün yettiği bir miktardır.\" 36- Resulullah (s.a.a): \"Bu ay Ramazan diye adlandırıldı; çünkü bu ay günahları temizler.\" 37- Resulullah (s.a.a): \"Nefsimi elinde tutan Allah\'a and olsun ki oruç tutan kimsenin ağzının kokusu Allah\'ın yanında misk kokusundan daha iyidir.\" 38- Resulullah (s.a.a): \"Oruç tutun kisıhhatli (sağlıklı) olasınız.\" 39- Resulullah (s.a.a): \"Kim ramazan ayını oruç tutar ve haramlardan sakınırsa, Allah onun geçmiş günahlarını affeder.\" 40- Resulullah (s.a.a): \"Ey gençler, sizden kimin gücü yeterse evlensin; çünkü bu, gözün haramdan sakınmasını ve iffetin korunmasını sağlar. Kimin evlenmeye gücü yetmezse; oruç tutsun; çünkü oruç, cinsel arzuları kontrol etmede çok faydalıdır.\" ________________________________________________________ 1- Vesail-uş Şia, cilt.7, sayfa.218 / Bihar-ul Envar, cilt.93, sayfa.246. 2- Vesail-uş Şia, cilt 7, sayfa.366 3- Bihar-ul Envar, cilt.93, sayfa 344 4- Bihar-ul Envar, cilt. 93, sayfa 256 5- Bihar-ul Envar, cilt.93, sayfa 344 6- Bihar-ul Envar, cilt.93, sayfa 341 7- Sefinet-ul Bihar, cilt. 2, sayfa 67 8- Meheccet-ul Beyza cilt. 2, sayfa 123 9- Sefinet-ul Bihar, cilt. 2, sayfa. 12 10- Mustedrek-ul Vesail, cilt.7, sayfa.400 11- Bihar-ul Envar, cilt. 40, sayfa. 54 12- Bihar-ul Envar, cilt. 93, sayfa. 346 13- Vesail-uş-Şia, cilt.7, s.117 14 Sefinet-ul Bihar, cilt. 2, sayfa. 123 15- Bihar-ul Envar, cilt.93, sayfa 342 16- Kısar-ul Cümel, cilt.1, sayfa 394 17- Meheccet-ul Beyza, cilt. 2, sayfa 122 18- Meheccet-ul Beyza, cilt. 2, sayfa 121 19- Bihar-ul Envar, cilt.93, sayfa 254, Muhaccet-ul Beyza cilt. 2, sayfa 121 20- Erkan-ı İslam (Oruç) Selman Ğaveci, Sayfa. 16 21- Bihar-ul Envar, cilt.93, sayfa 257, Meheccet-ul Beyza cilt. 2, sayfa 121 22- Meheccet-ul Beyza, cilt. 2, sayfa 123 23- Bihar-ul Envar, cilt.93, sayfa 257 24- Meheccet-ul Beyza, cilt. 2,sayfa 123, Bihar-ul Envar cilt.93, sayfa 253-255 25- Meheccet-ul Beyza, cilt. 2, sayfa 122, Bihar-ul Envar cilt.93, sayfa 248-253 26- Bihar-ul Envar, cilt. 93, sayfa 256 27- Bihar-ul Envar, cilt. 93, sayfa 252, Muhaccet-ul Beyza cilt. 2, sayfa 122 28- Sefinet-ul Bihar, cilt. 2, sayfa.64, 29- Vesail-uş Şia, cilt.4, sayfa.121, Sefinet-ul Bihar cilt. 2, sayfa.65 30- Sefinet-ul Bihar, cilt. 2, sayfa.67 31- Bihar-ul Envar, cilt. 93, sayfa 249 32- Nehc-ul Belağa, hikmetli sözler 131, Vesail-uş Şia , cilt.4, sayfa 3 33- Vesail-uş Şia, cilt.7, sayfa.3, Muhaccet-ul Beyza cilt. 2, sayfa 124 34- Bihar-ul Envar cilt.93, sayfa 368 35- Bihar-ul Envar cilt.93, sayfa 370 36- Bihar-ul Envar cilt.93, sayfa 367 37- Bihar-ul Envar cilt.93, sayfa 250 38- Meheccet-ul Beyza cilt. 5, sayfa 160 39- Sevab-ul A’mal, sayfa 160 40- Sahih-i Muslim, cilt.4, sayfa 128.\";s:9:\"published\";N;s:5:\"state\";i:1;s:6:\"access\";s:1:\"1\";s:8:\"language\";s:1:\"*\";s:18:\"publish_start_date\";s:19:\"2015-05-20 12:05:00\";s:16:\"publish_end_date\";s:19:\"0000-00-00 00:00:00\";s:10:\"start_date\";s:19:\"2015-05-13 12:06:00\";s:8:\"end_date\";s:19:\"0000-00-00 00:00:00\";s:10:\"list_price\";N;s:10:\"sale_price\";N;s:7:\"type_id\";i:1;}'),(23,'index.php?option=com_k2&view=item&id=383','index.php?option=com_k2&view=item&id=383:tarihin-başlangıcı-muharrem','Tarihin Başlangıcı Muharrem','Muharrem ayı kendine özgü özellikleri ile kameri takvimin ilk ayı olarak belirlendi. Bugün bir muharrem, yeni kameri yılın ilk günü. Müslümanlar ikinci halife döneminde ve Hz. Ali\'nin (sa) önerisi üzerine İslam peygamberinin (sav) Mekke\'den Medine\'ye hicr','2019-11-03 13:35:18','ab7ff6253a76b159a0342721df7339f5',1,1,1,'*','2012-08-30 20:12:00','0000-00-00 00:00:00','2012-08-30 20:15:00','0000-00-00 00:00:00',0,0,1,'O:19:\"FinderIndexerResult\":18:{s:11:\"\0*\0elements\";a:25:{s:2:\"id\";s:3:\"383\";s:5:\"alias\";s:30:\"tarihin-başlangıcı-muharrem\";s:7:\"summary\";s:10859:\"<p>\r\n	Muharrem ayı kendine &ouml;zg&uuml; &ouml;zellikleri ile kameri takvimin ilk ayı olarak belirlendi.<br />\r\n	Bug&uuml;n bir muharrem, yeni kameri yılın ilk g&uuml;n&uuml;. M&uuml;sl&uuml;manlar ikinci halife d&ouml;neminde ve Hz. Ali&#39;nin (sa) &ouml;nerisi &uuml;zerine İslam peygamberinin (sav) Mekke&#39;den Medine&#39;ye hicretini İslam&icirc; tarih ve takvimin başlangıcı olarak kabul etti ve muharrem ayı kendine &ouml;zg&uuml; &ouml;zellikleri ve hac ziyaretinin sonu olması ve ayrıca son haram ay olması itibarı ile kameri takvimin ilk ayı olarak belirlendi. Başta şii M&uuml;sl&uuml;manlar olmak &uuml;zere bir&ccedil;ok M&uuml;sl&uuml;man i&ccedil;in yeni kameri yılın başlaması ve muharrem ayının gelmesi, İmam H&uuml;seyin&#39;in (sa) kanlı ve ebedi kıyamını &ccedil;ağrıştırır.<br />\r\n	İslam tarihinde muharrem ayı, bu ayın onuncu g&uuml;n&uuml;nde yaşanan Aşura hadisesi ile b&uuml;t&uuml;nleşmiştir. Bu hadise &uuml;zerinden asırlar ge&ccedil;tiği halde hala hak ve hakikat peşinde olanların yolunu aydınlatmayı s&uuml;rd&uuml;r&uuml;r. Kameri yılının 12 ayının ilk ayını muharrem olarak adlandırmanın sebebi, cahiliye d&ouml;neminde bu ayda savaşmayı haram bilmeleri y&uuml;z&uuml;ndendir. Bu adlandırmanın amacı insanların bir biri ile savaşmaktan el &ccedil;ekmesi ve topluma genel g&uuml;venlik ve emniyetin h&acirc;kim olmasıydı.<br />\r\n	Kur&#39;an-ı Kerim&#39;in bazı m&uuml;fessirleri ise yılın d&ouml;rt ayında savaşı haram ilan etme s&uuml;nnetinin Hz. İbrahim d&ouml;neminde yaygınlaşmaya başladığını belirtiyor. Bu kanun cahiliye d&ouml;neminde de bir gelenek olarak yerini korudu ve İslam dini de bu geleneği onayladı. Savaşın haram ilan edilmesi aslında uzun savaşlara son verme ve barış ve huzuru sağlamanın yollarından biriydi. &Ccedil;&uuml;nk&uuml; savaş&ccedil;ılar yılın d&ouml;rt ayında silahları bıraktıklarında d&uuml;ş&uuml;nme fırsatı buluyor ve ayrıca savaşın sonlandırması i&ccedil;in arabuluculuk yapma ihtimali kuvvet kazanıyordu. Fakat maalesef zalim Emevi hanedanı bu ayda İmam H&uuml;seyin&#39;in (sa) kanını akıtmak ve Kerbela faciasına imza atmak sureti ile bu ayın h&uuml;rmetini kırdı.<br />\r\n	İslam peygamberinin (sav) pak torunlarından İmam Rıza (sa) muharrem ayı hakkında ş&ouml;yle buyurmuştur: Cahiliye d&ouml;neminde bu ayın h&uuml;rmeti i&ccedil;in savaş yapılmıyordu, ancak kameri 61 yılının muharrem ayında bizim gen&ccedil;lerimizin kanını akıttılar ve h&uuml;rmetimizi kırdılar, &ccedil;ocuklarımızı ve kadınlarımızı tutsak ettiler, &ccedil;adırları yaktılar, yağmaladılar ve Allah resul&uuml;n&uuml;n (sav) hanedanının h&uuml;rmetini kırdılar. Kameri 61 yılında ve İslam peygamberinin (sav) rihleti &uuml;zerinden 50 yıl ge&ccedil;tiği bir sırada h&acirc;kimiyetin zul&uuml;m ve istibdadı ve halkın duyarsızlığı y&uuml;z&uuml;nden İslam dini ve Kur&#39;an-ı Kerim yok olma tehlikesi ile karşı karşıya kalmıştı. O tarihte İmam H&uuml;seyin (sa) son semavi dini yeniden ihya etmek &uuml;zere kıyam etti.<br />\r\n	İmam H&uuml;seyin (sa) Hz. Fatıma (sa) ve Hz. Ali&#39;nin (sa) evladı ve İslam peygamberinin (sav) torunuydu. Allah resul&uuml; (sav) İmam H&uuml;seyin (sa) hakkında &ldquo; H&uuml;seyin bendendir ve ben H&uuml;seyin&#39;denim&rdquo;&zwnj; şeklinde buyurmuştur. İmam H&uuml;seyin (sa) başlattığı kıyamla b&uuml;t&uuml;n beşeriyeti her ve izzetli yaşama dersi verdi ve kanı ile İslam ağacını suladı ve uyuyan vicdanları uyandırdı.</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin (sa) &ccedil;ocuk &ccedil;ağının ilk altı yılını b&uuml;y&uuml;k ceddi Hz. Muhammed&#39;in (sav) hayatta olduğu yıllarda yaşadı ve daha sonra 30 yıl boyunca babası Hz. Ali&#39;den (sa) feyiz aldı. İmam Ali&#39;nin (sa) şahadetinin ardından İmam H&uuml;seyin (sa) on yıl boyunca sosyal ve siyasi arenalarda ağabeyi İmam Hasan&#39;ın (sa) yanında yer aldı.<br />\r\n	Emevilerin ilk halifesi Muaviye&#39;nin &ouml;lmesinin ardından, kameri 60 yılında Muaviye&#39;nin fasık oğlu Yezid, Medine valisine bir mektup yazarak validen İmam H&uuml;seyin&#39;den (sa) kendisi i&ccedil;in biat almasını istedi. Ancak Yezid&#39;in fasıklığı ve liyakatsizliğinden haberdar olan İmam H&uuml;seyin (sa) biat etmeyi reddetti ve İslam&#39;ı Yezid&#39;in sultasından kurtarmak i&ccedil;in m&uuml;cadele yolunu se&ccedil;ti. Bu gelişmenin ardından İmam H&uuml;seyin (sa) Medine&#39;den Mekke&#39;ye hicret etti. &Ouml;te yandan Irak&#39;ta K&uuml;fe halkının art arda mektup yazması ve o hazreti bu kente davet etmesinin ardından İmam H&uuml;seyin (sa) Mekke&#39;den K&uuml;fe&#39;ye doğru yola &ccedil;ıktı, fakat K&uuml;fe halkının ihanet etmesi sonucu Irak&#39;ta durum değişti ve uygunsuz hale geldi.<br />\r\n	Hanedanı ve sahabeleri ile birlikte K&uuml;fe&#39;ye doğru ilerleyen İmam H&uuml;seyin (sa), bu kente ulaşmadan &ouml;nce Kerbela &ccedil;&ouml;l&uuml;nde Yezid ordusu tarafından kuşatıldı, ancak İmam zul&uuml;m ordusuna karşı teslim olmadı. Sonunda, Aşura olarak anılan muharrem ayının onuncu g&uuml;n&uuml;nde İmam H&uuml;seyin (sa) ve beraberindeki sahabeleri Kerbela&#39;nın sıcak ve kurak &ccedil;&ouml;l&uuml;nde mazlumane bir şekilde şehit d&uuml;şt&uuml;. Ger&ccedil;i İmam H&uuml;seyin&#39;in (sa) kıyamı askeri a&ccedil;ıdan g&ouml;recede yenik d&uuml;şt&uuml;, ancak hem o &ccedil;ağda ve hem daha ileriki asırlarda bir&ccedil;ok berekete kaynaklık etti.<br />\r\n	Seyyidi ş&uuml;heda İmam H&uuml;seyin&#39;in (sa) ger&ccedil;ekleştirdiği kıyamın en belirgin getirisi, insanları cahillikten ve sapkınlıktan kurtarmaktı. İmam H&uuml;seyin (sa) başlattığı bilin&ccedil;li kıyamı ile m&uuml;stekbirlerce yavaş yavaş yok edilen hakla batıl arasındaki sınırı bir kez daha aşik&acirc;r etti. Ger&ccedil;ekte Aşura kıyamının cahillikle m&uuml;cadelesi sadece M&uuml;sl&uuml;manların uyanışı ile sonu&ccedil;lanmadı ve aynı zamanda bir&ccedil;ok gayrim&uuml;slimin de g&ouml;nl&uuml;n&uuml; aydınlattı, &ouml;yle ki Yezid sarayında temsilcisi bulunan bazı gayrim&uuml;slim devletler ve yine manastırlarda itik&acirc;f eden rahibeler de gaflet uykusundan uyandı ve hakikate y&ouml;neldi.<br />\r\n	Bug&uuml;n İmam H&uuml;seyin&#39;in (sa) kıyamı hala hak ve hakikat peşinde olanların yolunu aydınlatmayı s&uuml;rd&uuml;r&uuml;yor. &Ccedil;ağımızda da İmam H&uuml;seyin&#39;in (sa) ve sahabelerinin şahadet yolu, başlı başına İslam&#39;ın hakkaniyetini ispat etmeye yetiyor. Evet, İmam H&uuml;seyin (sa) ilk kriterini akılcılık ve cahillikle m&uuml;cadele şeklinde beyan ederken en belirgin amacının da insanları bilin&ccedil;lendirme şeklinde ifade ediyor. Ger&ccedil;ekten de eğer bu kıyam hak olmasaydı ve sadece insanların duygularını tahrik ederek ayakta kalacak olsaydı, hi&ccedil; bir zaman insanları akılcı olmaya ve bilin&ccedil;lenmeye davet etmezdi.</p>\r\n\r\n<p>\r\n	Aşura kıyamının sonucunda insanların bilin&ccedil;lenmesinin ardından o d&ouml;nemde ve daha sonraki asırlarda zulme karşı bir&ccedil;ok ayaklanma ger&ccedil;ekleştirdi ki o d&ouml;nemin en &ouml;nemli kıyamları Medine halkının kıyamı, Tevvabeyn kıyamı ve Muhtar kıyamıydı. Daha sonraki asırlarda da bir&ccedil;ok İslam&icirc; ve İslam&icirc; olmayan kıyamlarda zul&uuml;m ve adaletsizlerle savaşıldı, &ccedil;&uuml;nk&uuml; Aşura kıyamı insani ilkelere ve ilahi saiklere dayanarak b&uuml;t&uuml;n insanları zulme karşı kıyam etmeye &ccedil;ağırıyordu.<br />\r\n	Aşura kıyamını eşsiz yapan ve kamuoyunu derinden etkilemesine sebep olan mesele ise, ancak Allah rızası i&ccedil;in amel etmesi ve O&#39;ndan başkasına g&ouml;z&uuml;n&uuml; yummasıydı. İmam H&uuml;seyin (sa) y&uuml;ce Allah yolunda b&uuml;t&uuml;n varlığını feda etti ve hatta kıyamı i&ccedil;in zafer kazanmayı bile şart g&ouml;rmedi.<br />\r\n	İmam Aşura&#39;ya bağlanan gecede hanedanına ve sahabelerine ş&ouml;yle buyurdu: Bunlar, yani d&uuml;şmanlar sadece benle savaşmak istiyor. Sizler gecenin karanlığından yararlanarak gidebilirsiniz. Bilin ki yarın bu vadide bulunan herkes &ouml;ld&uuml;r&uuml;lecektir. İmam H&uuml;seyin (sa) o acı anlarda ve 6 aylık evladını elinde şehit ettiklerinde bile ş&ouml;yle buyurdu: Benim i&ccedil;in bu duruma katlanmak daha kolaydır, &ccedil;&uuml;nk&uuml; &acirc;lemleri yaratan Rabbimin huzurunda yaşanmaktadır.<br />\r\n	Aşura kıyamının bir başka tesiri, insanlarda sabır ve direniş g&uuml;c&uuml;n&uuml; geliştirmektir. Her M&uuml;sl&uuml;man, her h&uuml;r insan, Aşura&#39;nın bereketli sofrasının başında oturduğunda kendi kapasitesine g&ouml;re bu nimet sofrasında yararlanır ve yine kapasitesine g&ouml;re bir s&uuml;re bu sofranın etkisi altında kalır.<br />\r\n	Ehli beyt (sa) hayranları ve genelde Aşura kıyamı &uuml;zerinde duran herkes, İmam H&uuml;seyin&#39;in (sa) sabır ve direnişinden etkilenmiş ve yaşamlarının en zorlu anlarında o hazreti ve sabrını ve direnişini hatırlamış ve b&ouml;ylece teselli bulmuştur. İmam H&uuml;seyin (sa) &uuml;&ccedil; gece g&uuml;nd&uuml;z, kurak ve susuz bir &ccedil;&ouml;lde d&uuml;şmanın kuşatması altında kaldı ve susuzluk beraberindeki insanları tehdit ediyordu. O hazretin g&ouml;z&uuml; &ouml;n&uuml;nde 6 aylık masum bebeğini şehit ettiler. Ve yine g&ouml;r&uuml;n&uuml;ş&uuml; ve ahlaki &ouml;zellikleri itibarı ile İslam peygamberine (sav) en &ccedil;ok benzeyen fert olan gen&ccedil; oğlunu şehit ederek m&uuml;barek v&uuml;cudunu param par&ccedil;a ettiler, ancak İmam H&uuml;seyin (sa) bu feci faciaların karşısında bir tek kelime etmedi ve ancak Hakkı zikrederek yaralı kalbini teselli etmeye &ccedil;alıştı.<br />\r\n	H&uuml;rriyet ve h&uuml;r yaşamak, Aşura kıyamının bir başka dersidir. Bug&uuml;n bu b&uuml;y&uuml;k hadisenin &uuml;zerinden asırlar ge&ccedil;tiği bir sırada hala İmam H&uuml;seyin&#39;in (sa) &ldquo;Eğer dininiz yoksa en azından h&uuml;r yaşayın&rdquo;&zwnj; haykırışı yankılanmakta ve beşeriyeti h&uuml;rriyete ve h&uuml;r yaşamaya davet etmektedir.<br />\r\n	Bug&uuml;n İmam H&uuml;seyin&#39;in (sa) mesajı t&uuml;m g&uuml;c&uuml; ile devam ediyor ve izleyenlerini her t&uuml;rl&uuml; zilletten ve aşağılanmaktan sakındırıyor. Hakkın dışında başkasına kulluk etmemek ve h&uuml;r yaşamak, H&uuml;seyni kıyamın en &ouml;nemli mesajlarından biridir ve &ccedil;ağımızda asil İslam&#39;ı tanımanın en belirgin kriteri sayılır. 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Bugün bir muharrem, yeni kameri yılın ilk günü. Müslümanlar ikinci halife döneminde ve Hz. Ali\'nin (sa) önerisi üzerine İslam peygamberinin (sav) Mekke\'den Medine\'ye hicretini İslamî tarih ve takvimin başlangıcı olarak kabul etti ve muharrem ayı kendine özgü özellikleri ve hac ziyaretinin sonu olması ve ayrıca son haram ay olması itibarı ile kameri takvimin ilk ayı olarak belirlendi. Başta şii Müslümanlar olmak üzere birçok Müslüman için yeni kameri yılın başlaması ve muharrem ayının gelmesi, İmam Hüseyin\'in (sa) kanlı ve ebedi kıyamını çağrıştırır. İslam tarihinde muharrem ayı, bu ayın onuncu gününde yaşanan Aşura hadisesi ile bütünleşmiştir. Bu hadise üzerinden asırlar geçtiği halde hala hak ve hakikat peşinde olanların yolunu aydınlatmayı sürdürür. Kameri yılının 12 ayının ilk ayını muharrem olarak adlandırmanın sebebi, cahiliye döneminde bu ayda savaşmayı haram bilmeleri yüzündendir. Bu adlandırmanın amacı insanların bir biri ile savaşmaktan el çekmesi ve topluma genel güvenlik ve emniyetin hâkim olmasıydı. Kur\'an-ı Kerim\'in bazı müfessirleri ise yılın dört ayında savaşı haram ilan etme sünnetinin Hz. İbrahim döneminde yaygınlaşmaya başladığını belirtiyor. Bu kanun cahiliye döneminde de bir gelenek olarak yerini korudu ve İslam dini de bu geleneği onayladı. Savaşın haram ilan edilmesi aslında uzun savaşlara son verme ve barış ve huzuru sağlamanın yollarından biriydi. Çünkü savaşçılar yılın dört ayında silahları bıraktıklarında düşünme fırsatı buluyor ve ayrıca savaşın sonlandırması içinarabuluculuk yapma ihtimali kuvvet kazanıyordu. Fakat maalesef zalim Emevi hanedanı bu ayda İmam Hüseyin\'in (sa) kanını akıtmak ve Kerbela faciasına imza atmak sureti ile bu ayın hürmetini kırdı. İslam peygamberinin (sav) pak torunlarından İmam Rıza (sa) muharrem ayı hakkında şöyle buyurmuştur: Cahiliye döneminde bu ayın hürmeti için savaş yapılmıyordu, ancak kameri 61 yılının muharrem ayında bizim gençlerimizin kanını akıttılar ve hürmetimizi kırdılar, çocuklarımızı ve kadınlarımızı tutsak ettiler, çadırları yaktılar, yağmaladılar ve Allah resulünün (sav) hanedanının hürmetini kırdılar. Kameri 61 yılında ve İslam peygamberinin (sav) rihleti üzerinden 50 yıl geçtiği bir sırada hâkimiyetin zulüm ve istibdadı ve halkın duyarsızlığı yüzünden İslam dini ve Kur\'an-ı Kerim yok olma tehlikesi ile karşı karşıya kalmıştı. O tarihte İmam Hüseyin (sa) son semavi dini yeniden ihya etmek üzere kıyam etti. İmam Hüseyin (sa) Hz. Fatıma (sa) ve Hz. Ali\'nin (sa) evladı ve İslam peygamberinin (sav) torunuydu. Allah resulü (sav) İmam Hüseyin (sa) hakkında “ Hüseyin bendendir ve ben Hüseyin\'denim”‌ şeklinde buyurmuştur. İmam Hüseyin (sa) başlattığı kıyamla bütün beşeriyeti her ve izzetli yaşama dersi verdi ve kanı ile İslam ağacını suladı ve uyuyan vicdanları uyandırdı. İmam Hüseyin (sa) çocuk çağının ilk altı yılını büyük ceddi Hz. Muhammed\'in (sav) hayatta olduğu yıllarda yaşadı ve daha sonra 30 yıl boyunca babası Hz. Ali\'den (sa) feyiz aldı. İmam Ali\'nin (sa) şahadetinin ardından İmam Hüseyin (sa) on yıl boyunca sosyal ve siyasi arenalarda ağabeyi İmam Hasan\'ın (sa) yanında yer aldı. Emevilerin ilk halifesi Muaviye\'nin ölmesininardından, kameri 60 yılında Muaviye\'nin fasık oğlu Yezid, Medine valisine bir mektup yazarak validen İmam Hüseyin\'den (sa) kendisi için biat almasını istedi. Ancak Yezid\'in fasıklığı ve liyakatsizliğinden haberdar olan İmam Hüseyin (sa) biat etmeyi reddetti ve İslam\'ı Yezid\'in sultasından kurtarmak için mücadele yolunu seçti. Bu gelişmenin ardından İmam Hüseyin (sa) Medine\'den Mekke\'ye hicret etti. Öte yandan Irak\'ta Küfe halkının art arda mektup yazması ve o hazreti bu kente davet etmesinin ardından İmam Hüseyin (sa) Mekke\'den Küfe\'ye doğru yola çıktı, fakat Küfe halkının ihanet etmesi sonucu Irak\'ta durum değişti ve uygunsuz hale geldi. Hanedanı ve sahabeleri ile birlikte Küfe\'ye doğru ilerleyen İmam Hüseyin (sa), bu kente ulaşmadan önce Kerbela çölünde Yezid ordusu tarafından kuşatıldı, ancak İmam zulüm ordusuna karşı teslim olmadı. Sonunda, Aşura olarak anılan muharrem ayının onuncu gününde İmam Hüseyin (sa) ve beraberindeki sahabeleri Kerbela\'nın sıcak ve kurak çölünde mazlumane bir şekilde şehit düştü. Gerçi İmam Hüseyin\'in (sa) kıyamı askeri açıdan görecede yenik düştü, ancak hem o çağda ve hem daha ileriki asırlarda birçok berekete kaynaklık etti. Seyyidi şüheda İmam Hüseyin\'in (sa) gerçekleştirdiği kıyamın en belirgin getirisi, insanları cahillikten ve sapkınlıktan kurtarmaktı. İmam Hüseyin (sa) başlattığı bilinçli kıyamı ile müstekbirlerce yavaş yavaş yok edilen hakla batıl arasındaki sınırı bir kez daha aşikâr etti. Gerçekte Aşura kıyamının cahillikle mücadelesi sadece Müslümanların uyanışı ile sonuçlanmadı ve aynı zamanda birçok gayrimüslimin degönlünü aydınlattı, öyle ki Yezid sarayında temsilcisi bulunan bazı gayrimüslim devletler ve yine manastırlarda itikâf eden rahibeler de gaflet uykusundan uyandı ve hakikate yöneldi. Bugün İmam Hüseyin\'in (sa) kıyamı hala hak ve hakikat peşinde olanların yolunu aydınlatmayı sürdürüyor. Çağımızda da İmam Hüseyin\'in (sa) ve sahabelerinin şahadet yolu, başlı başına İslam\'ın hakkaniyetini ispat etmeye yetiyor. Evet, İmam Hüseyin (sa) ilk kriterini akılcılık ve cahillikle mücadele şeklinde beyan ederken en belirgin amacının da insanları bilinçlendirme şeklinde ifade ediyor. Gerçekten de eğer bu kıyam hak olmasaydı ve sadece insanların duygularını tahrik ederek ayakta kalacak olsaydı, hiç bir zaman insanları akılcı olmaya ve bilinçlenmeye davet etmezdi. Aşura kıyamının sonucunda insanların bilinçlenmesinin ardından o dönemde ve daha sonraki asırlarda zulme karşı birçok ayaklanma gerçekleştirdi ki o dönemin en önemli kıyamları Medine halkının kıyamı, Tevvabeyn kıyamı ve Muhtar kıyamıydı. Daha sonraki asırlarda da birçok İslamî ve İslamî olmayan kıyamlarda zulüm ve adaletsizlerle savaşıldı, çünkü Aşura kıyamı insani ilkelere ve ilahi saiklere dayanarak bütün insanları zulme karşı kıyam etmeye çağırıyordu. Aşura kıyamını eşsiz yapan ve kamuoyunu derinden etkilemesine sebep olan mesele ise, ancak Allah rızası için amel etmesi ve O\'ndan başkasına gözünü yummasıydı. İmam Hüseyin (sa) yüce Allah yolunda bütün varlığını feda etti ve hatta kıyamı için zafer kazanmayı bile şart görmedi. İmam Aşura\'ya bağlanan gecede hanedanına ve sahabelerine şöyle buyurdu: Bunlar, yani düşmanlar sadece benle savaşmakistiyor. Sizler gecenin karanlığından yararlanarak gidebilirsiniz. Bilin ki yarın bu vadide bulunan herkes öldürülecektir. İmam Hüseyin (sa) o acı anlarda ve 6 aylık evladını elinde şehit ettiklerinde bile şöyle buyurdu: Benim için bu duruma katlanmak daha kolaydır, çünkü âlemleri yaratan Rabbimin huzurunda yaşanmaktadır. Aşura kıyamının bir başka tesiri, insanlarda sabır ve direniş gücünü geliştirmektir. Her Müslüman, her hür insan, Aşura\'nın bereketli sofrasının başında oturduğunda kendi kapasitesine göre bu nimet sofrasında yararlanır ve yine kapasitesine göre bir süre bu sofranın etkisi altında kalır. Ehli beyt (sa) hayranları ve genelde Aşura kıyamı üzerinde duran herkes, İmam Hüseyin\'in (sa) sabır ve direnişinden etkilenmiş ve yaşamlarının en zorlu anlarında o hazreti ve sabrını ve direnişini hatırlamış ve böylece teselli bulmuştur. İmam Hüseyin (sa) üç gece gündüz, kurak ve susuz bir çölde düşmanın kuşatması altında kaldı ve susuzluk beraberindeki insanları tehdit ediyordu. O hazretin gözü önünde 6 aylık masum bebeğini şehit ettiler. Ve yine görünüşü ve ahlaki özellikleri itibarı ile İslam peygamberine (sav) en çok benzeyen fert olan genç oğlunu şehit ederek mübarek vücudunu param parça ettiler, ancak İmam Hüseyin (sa) bu feci faciaların karşısında bir tek kelime etmedi ve ancak Hakkı zikrederek yaralı kalbini teselli etmeye çalıştı. Hürriyet ve hür yaşamak, Aşura kıyamının bir başka dersidir. Bugün bu büyük hadisenin üzerinden asırlar geçtiği bir sırada hala İmam Hüseyin\'in (sa) “Eğer dininiz yoksa en azından hür yaşayın”‌ haykırışı yankılanmakta ve beşeriyetihürriyete ve hür yaşamaya davet etmektedir. Bugün İmam Hüseyin\'in (sa) mesajı tüm gücü ile devam ediyor ve izleyenlerini her türlü zilletten ve aşağılanmaktan sakındırıyor. Hakkın dışında başkasına kulluk etmemek ve hür yaşamak, Hüseyni kıyamın en önemli mesajlarından biridir ve çağımızda asil İslam\'ı tanımanın en belirgin kriteri sayılır. İşte bu yüzdendir ki İmam Hüseyin (sa) âşıkları hangi dinden ve hangi mezhepten olursa olsun, ona iktida ederek Allah\'tan başkasına kulluk etmeyi reddetmektedir.\";s:9:\"published\";N;s:5:\"state\";i:1;s:6:\"access\";s:1:\"1\";s:8:\"language\";s:1:\"*\";s:18:\"publish_start_date\";s:19:\"2012-08-30 20:12:00\";s:16:\"publish_end_date\";s:19:\"0000-00-00 00:00:00\";s:10:\"start_date\";s:19:\"2012-08-30 20:15:00\";s:8:\"end_date\";s:19:\"0000-00-00 00:00:00\";s:10:\"list_price\";N;s:10:\"sale_price\";N;s:7:\"type_id\";i:1;}'),(24,'index.php?option=com_k2&view=item&id=836','index.php?option=com_k2&view=item&id=836:imam-hüseyin-a-s-’dan-kırk-hadis','İmam Hüseyin (A.S)’dan Kırk Hadis','Muhammed Taki Rehber Hz. İbrahim (a.s.) o kurak ve ıssız çölde eşiyle minik oğlunu yapayalnız bırakıp da giderken ellerini göğe açıp şöyle yakarıyordu: \"Ya Rabbi! İnsanların kalbini bunlara yönelt!\" Bu duanın kabul olunduğunun en bariz delili Hz. Halil İb','2019-11-03 13:38:31','fc4274ebedc54388ba8437f2310fe9bc',1,1,1,'*','2012-08-29 17:02:00','0000-00-00 00:00:00','2012-08-29 17:03:00','0000-00-00 00:00:00',0,0,1,'O:19:\"FinderIndexerResult\":18:{s:11:\"\0*\0elements\";a:25:{s:2:\"id\";s:3:\"836\";s:5:\"alias\";s:36:\"imam-hüseyin-a-s-’dan-kırk-hadis\";s:7:\"summary\";s:36215:\"<h5 style=\"text-align: right;\">\r\n	Muhammed Taki Rehber</h5>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Hz. İbrahim (a.s.) o kurak ve ıssız &ccedil;&ouml;lde eşiyle minik oğlunu yapayalnız bırakıp da giderken ellerini g&ouml;ğe a&ccedil;ıp ş&ouml;yle yakarıyordu: <strong>&quot;Ya Rabbi! İnsanların kalbini bunlara y&ouml;nelt!&quot; </strong></p>\r\n\r\n<p>\r\n	Bu duanın kabul olunduğunun en bariz delili Hz. Halil İbrahim (a.s.) ile Zebihullah<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> İsmail&rsquo;in (a.s.) temiz soyu olan Hz. Peygamber-i Ekrem (s.a.a.) ile onun m&uuml;barek Ehl-i Beyt&rsquo;ine karşı bug&uuml;n insanlığın beslediği sevgi ve saygıdır. Bu temiz soyu yery&uuml;z&uuml;nden kaldırmaya &ccedil;alışan yeminli d&uuml;şmanların b&uuml;t&uuml;n &ccedil;abalarına rağmen ne Hz. Resulullah&rsquo;ın (s.a.a.), ne de onun mutahhar soyunun sevgisi insanların y&uuml;reklerinden kazınmamıştır asla. O y&uuml;ce insanın (s.a.a.) m&uuml;barek Ehl-i Beyt&rsquo;i arasında da Hz. İmam H&uuml;seyin bin Ali&rsquo;nin apayrı bir yeri olduğu muhakkak. Hak Te&acirc;l&acirc;, onun sevgisini b&uuml;t&uuml;n m&uuml;minlerin kalbine yerleştirmiş, onun adını yerin ve g&ouml;ğ&uuml;n s&uuml;s&uuml; kılmış, meleklerden cinlere ve insanlara varıncaya kadar b&uuml;t&uuml;n varlık &acirc;leminin kalbini H&uuml;seyn&rsquo;in (a.s.) aşkıyla tutuşturmuş ve y&uuml;ce Resul&uuml;&rsquo;n&uuml;n (s.a.a.) diliyle <em>&quot;H&uuml;seyin hidayet meşalesi ve kurtuluş gemisidir&quot;</em> buyurmuştur. Hz. H&uuml;seyin (a.s.), ger&ccedil;ek anlamda bir kahramanlık sembol&uuml; ve bir iman timsalidir. Onun b&uuml;t&uuml;n varlığıyla &quot;Allah&rsquo;a kurban&quot; olması karşısında Hak Te&acirc;l&acirc;, onun sevgisini b&uuml;t&uuml;n m&uuml;minlerin y&uuml;reğine aşılamış, iman sahibi her kalbi H&uuml;seyn&icirc; nurla coşturmuştur.</p>\r\n\r\n<p>\r\n	İslam &uuml;mmeti arasında İmam H&uuml;seyin&rsquo;i bilmeyen, şehitler efendisi (Seyyid&rsquo;&uuml;ş-Ş&uuml;heda) hakkındaki hadisleri duymayan ve onun faziletlerinden b&icirc;haber olan bir tek m&uuml;mine rastlayabilmek m&uuml;mk&uuml;n değildir. S&uuml;nni&rsquo;siyle, Şii&rsquo;siyle t&uuml;m İsl&acirc;mi kaynaklar, Hz. H&uuml;seyin&rsquo;in (a.s.) fazilet ve n&acirc;dide kişiliğini tasvir eden hadislerle doludur.</p>\r\n\r\n<p>\r\n	Hanbel&icirc; mezhebinin imamı Ahmed bin Hanbel, kendi senediyle Ebu Sabit&rsquo;ten naklen Cabir&rsquo;in ş&ouml;yle dediğini rivayet eder:</p>\r\n\r\n<p>\r\n	Ali&rsquo;nin k&uuml;&ccedil;&uuml;k oğlu H&uuml;seyin camiye girdi; Hz. Resulullah (s.a.a.) onu g&ouml;stererek ş&ouml;yle buyurdular: <em>&quot;Cennet gen&ccedil;lerinin efendisini g&ouml;rmek isteyen, H&uuml;seyin&rsquo;e baksın.&quot;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><strong>[2]</strong></a></em></p>\r\n\r\n<p>\r\n	İbn-i Kesir, Tirmizi ve diğer tanınmış Ehl-i S&uuml;nnet kaynaklarında Hz. Resulullah&rsquo;ın (s.a.a.); <em>&quot;H&uuml;seyin benden, ben H&uuml;seyin&rsquo;denim; Allah Te&acirc;l&acirc;, H&uuml;seyin&rsquo;i seveni sever. H&uuml;seyin, resullerin temiz evlatlarındandır; o, hayrın ve saadetin &ouml;nc&uuml;s&uuml; ve sancaktarıdır.&quot;</em> buyurduğu ge&ccedil;er.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\r\n\r\n<p>\r\n	İbn-i Hacer Askalani ş&ouml;yle der: &quot;Abdullah bin &Ouml;mer, K&acirc;be duvarının g&ouml;lgesinde oturmuştu; o sırada Hz. H&uuml;seyin bin Ali (a.s.) &ccedil;ıkageldi. Abdullah, onu g&ouml;r&uuml;r g&ouml;rmez; &quot;İşte bu insan bug&uuml;n g&ouml;kler ehli nezdinde yer ehlinin en sevgili insanıdır.&quot; dedi.&quot;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\r\n\r\n<p>\r\n	Evet; Ali oğlu H&uuml;seyin, o y&uuml;ce kişiliği ve her insanı b&uuml;y&uuml;leyen o &ccedil;arpıcı karakteri, insanlığa ger&ccedil;ek bir h&uuml;rriyet m&uuml;cadelesinin nasıl verilmesi gerektiğini, kendisinin ve en aziz kimselerinin canı ve esareti pahasına &ouml;ğrettiği i&ccedil;in, elbette ki insanlığa &ouml;rnek olacak ve zulme boyun eğmek istemeyenler, kıyamete değin onun izinde y&uuml;r&uuml;yerek şeref ve kurtuluşu tadabileceklerdir.</p>\r\n\r\n<p>\r\n	H&uuml;seyin&rsquo;in s&ouml;z&uuml; ve eylemi, u&ccedil;suz bucaksız ilah&icirc; rahmet deryasından coşan bir pınar ve velayet &ccedil;eşmesinin billur suyundan bir &ouml;rnektir, hakka susayanlara; irfan, takva, ilah&icirc; aşk, sadakat ve vefak&acirc;rlık tutkunlarına H&uuml;seyin&rsquo;in mesajı; h&uuml;rriyet, insanca ve şerefle yaşamak, hidayet, sevgi, kahramanlık ve insanın y&uuml;celiğidir&hellip;</p>\r\n\r\n<p>\r\n	M&uuml;sl&uuml;manlara nasıl yaşamak, nasıl &ouml;lmek, nasıl sevmek, Allah&rsquo;a nasıl teslim olmak ve zalimin karşısına nasıl dikilmek gerektiğini bilfiil &ouml;ğreten bir hayat ve şahadet timsalidir H&uuml;seyin&hellip;</p>\r\n\r\n<p>\r\n	İnsanlık ve manev&icirc; değerlerin pula satıldığı ve insanların &uuml;lk&uuml; ve ideallerinden soyutlanarak basit, ama&ccedil;sız ve değersiz mahl&ucirc;klar şeklinde k&ouml;kleştirildiği g&uuml;n&uuml;m&uuml;z d&uuml;nyasının sadakat ve yiğitlik hasretiyle kavrulan atmosferinde H&uuml;seyin&rsquo;in yolu insanoğlu i&ccedil;in s&ouml;nmeyen bir meşale ve bu amansız fırtınalar arasında limana mutlaka selametle varacak yeg&acirc;ne kurtuluş gemisidir&hellip;</p>\r\n\r\n<p>\r\n	Bu şeref ve vef&acirc; zemzemi, asırlarca insanlığın susuzluğunu gidermiş, yozlaşmayı &ouml;nlemiş, insan&icirc; hayat ve gayeyi en m&uuml;kemmel tabirlerle yorumlayabilmiş, hak ve hakikat &acirc;şıklarının &quot;neden&quot;ler ve &quot;nasıl&quot;lar arasında şaşkına uğrayıp yollarını yitirmelerini &ouml;nlemiş, eşi emsali bulunmayan &quot;Kerbel&acirc;&quot; ve &quot;Aşura&quot;sıyla insanlık tarihinde s&ouml;nmeyecek bir nuru yayımlandırmış, şeref ve izzet semalarında parlaklığıyla herkese kılavuzluk eden bir yıldız yaratmıştır.</p>\r\n\r\n<p>\r\n	T&uuml;m k&acirc;inatın yaratılış gayesi olan Hz. Resulullah&rsquo;ın (s.a.a.) m&uuml;barek ve mutahhar soyu ve ilim şehrinin kapısı, Allah&rsquo;ın arslanı Aliyy-i Murtaza (a.s.) ile Ebr&acirc;r Ayetleri ve Kevser Suresi&rsquo;nin şanlı mazharı, d&uuml;nya ve ahiret kadınlarının ulusu Hz. Fatıma-ı Zehr&acirc; (selamullahi aleyh&acirc;)&rsquo;nın canlarının usaresi olan cennet gen&ccedil;lerinin efendisi Seyidi&rsquo;ş-Ş&uuml;hada H&uuml;seyn&rsquo;in m&uuml;barek s&ouml;z ve konuşmalarından derlenen bazı vecizeleri burada sizlere sunmak istedik.</p>\r\n\r\n<p>\r\n	Umarız bu inciler, Rahman&rsquo;ın l&uuml;tf&uuml; ve keremiyle, samimi g&ouml;n&uuml;llere besleyici bir gıda kesilir, m&uuml;minlerin Hakk&rsquo;ın rızasına nail olmayı &ouml;ğrenmeleri yolunda bir rahmet bulutu oluşturur ve O&rsquo;nun cennetine a&ccedil;ılan bir &quot;H&uuml;seyn&icirc; Kapı&quot; nasip eder has kullarına...</p>\r\n\r\n<p>\r\n	Cennet gen&ccedil;lerinin efendisi Hz. İmam H&uuml;seyin&rsquo;in (a.s.) veciz s&ouml;zleri ve hadislerinden kırkını bir araya getirerek &quot;H&uuml;seyn&icirc; Meram&quot; ve &quot;H&uuml;seyn&icirc; Yol&quot;un vurgunlarının hayır dualarını kazanmayı ve b&ouml;ylece Hak Te&acirc;l&acirc;&rsquo;nın rızasına nail olmayı umduk; Hak indinde makbul ve Hakk&rsquo;ın kulları i&ccedil;in hayırlara vesile olur, inşaallah.</p>\r\n\r\n<p>\r\n	<strong>Hz. İmam H&uuml;seyin&rsquo;den Kırk Hadis </strong></p>\r\n\r\n<p>\r\n	<strong>1- Başkalarına Kul Olmaktan Kurtulmak</strong></p>\r\n\r\n<p>\r\n	Hz. İmam H&uuml;seyin&rsquo;in (a.s.) bir konuşmasından:</p>\r\n\r\n<p>\r\n	<em>&quot;Ey insanlar! Adı y&uuml;ce olan Allah Te&acirc;l&acirc;, kullarını sırf O&rsquo;nu bilip tanımaları i&ccedil;in yaratmıştır. O&rsquo;nu tanıyınca, O&rsquo;na ibadet edilir, O&rsquo;na kullukta bulunulur. O&rsquo;na kulluk edense, O&rsquo;ndan başkasına kulluk etmekten m&uuml;stağni olur.&quot;</em><a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\r\n\r\n<p>\r\n	<strong>2- H&uuml;rlerin İbadeti</strong></p>\r\n\r\n<p>\r\n	<em>&quot;Kimileri (cennet nimetlerine olan) hırs ve tamahlarından Allah&rsquo;a kulluk ederler; bu t&uuml;r kulluk, t&uuml;ccar sıfatlı insanların kulluğudur. Kimileri (cehennem) korku(sun)dan Allah&rsquo;a kulluk ederler; bu, k&ouml;le sıfatlı insanların kulluğudur. Kimileri de nimetlerinin ş&uuml;kr&uuml;n&uuml; ed&acirc; edebilmek amacıyla Allah&rsquo;a kulluk ederler; işte bu, h&uuml;r insanların ibadet ve kulluğudur; kulluğun en iyi şekli de budur.&quot;</em><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\r\n\r\n<p>\r\n	<strong>3- İtret Kimdir?</strong></p>\r\n\r\n<p>\r\n	İmam Sadık (a.s.), babası ve ceddi vasıtasıyla Hz. İmam H&uuml;seyin&rsquo;den (a.s.) ş&ouml;yle nakleder:</p>\r\n\r\n<p>\r\n	<em>&quot;M&uuml;minlerin Em&icirc;ri Hz. İmam Ali&rsquo;den (a.s.), &quot;Hz. Resulullah&rsquo;ın (s.a.a.), &lsquo;Ben sizin aranızda iki ağır ve paha bi&ccedil;ilmez emanet bırakıyorum; biri Allah&rsquo;ın Kitabı ve diğeri Itrat&rsquo;ım, Ehl-i Beyt&rsquo;imdir.&rsquo; hadisinde buyurmuş olduğu &lsquo;Itrat&rsquo; ve &lsquo;Ehl-i Beyt&rsquo; kimdir?&quot; diye sorduklarında Hz. Ali (a.s.) ş&ouml;yle buyurdu: &lsquo;Ben, Hasan, H&uuml;seyin ve H&uuml;seyin&rsquo;in soyundan gelecek dokuz imamdır ki onların dokuzuncusu kıyam edecek olan Kaim&rsquo;dir. Kevser havuzu kenarında Allah&rsquo;ın Resul&uuml;&rsquo;ne kavuşuncaya kadar onlar Allah&rsquo;ın Kitabı&rsquo;ndan, Allah&rsquo;ın Kitabı da onlardan ayrılmaz asla.&quot;</em><a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\r\n\r\n<p>\r\n	<strong>4- Ehl-i Beyt&rsquo;i Sevmek</strong></p>\r\n\r\n<p>\r\n	<em>&quot;Bizi sevmeyi vazife bilin; zira bizi seviyor olarak Allah&rsquo;ın huzuruna &ccedil;ıkacak olanlar bizim şefaatimize nail olacaklardır.&quot;</em><a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\r\n\r\n<p>\r\n	<strong>5- M&acirc;sum İmamlar</strong></p>\r\n\r\n<p>\r\n	Zeyd, babası İmam Zeyn&rsquo;el-Abidin&rsquo;den, o da babası İmam H&uuml;seyin&rsquo;den ş&ouml;yle nakleder:</p>\r\n\r\n<p>\r\n	<em>&quot;Hz. Resulullah (s.a.a.); &lsquo;Ey H&uuml;seyin!&rsquo; buyurdular, &lsquo;Sen imamsın, imam kardeşisin ve imam oğlusun; senin soyundan dokuz m&acirc;sum imam gelecektir ki dokuzuncuları onların Mehdi&rsquo;sidir. Ne mutlu onları sevene ve yazıklar olsun onlara d&uuml;şmanlık edene!&quot;</em><a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\r\n\r\n<p>\r\n	<strong>6- Y&ouml;netime Layık Olanlar</strong></p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin (a.s.), H&uuml;r bin Yezid-i Riyahi ve onun adamlarıyla g&ouml;r&uuml;şt&uuml;ğ&uuml;nde ikindi namazından sonra okuduğu hutbenin bir yerinde ş&ouml;yle buyurdu:</p>\r\n\r\n<p>\r\n	<em>&quot;Ey insanlar! Allah&rsquo;tan korkar da hak sahibini tanırsanız, Allah Te&acirc;l&acirc; sizden hoşnut olur. Biz Muhammed Oğulları bu işe (y&ouml;netim), hak etmedikleri bir şeyi iddia eden ve sizlere d&uuml;şmanca davranıp zul&uuml;mde bulunan kimselerden daha layığız.&quot;</em><a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\r\n\r\n<p>\r\n	<strong>7- Liderlik Şartları</strong></p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin (a.s.), kendisini Irak&rsquo;a d&acirc;vet eden K&ucirc;fe halkının mektuplarına yazdığı cevapta ş&ouml;yle diyordu:</p>\r\n\r\n<p>\r\n	<em>&quot;Canım &uuml;zere yemin ederim ki, Allah&rsquo;ın Kitabı&rsquo;yla h&uuml;kmeden, adaleti sağlamak i&ccedil;in &ccedil;alışan, Allah&rsquo;ın dinine bağlı kalıp kendisini O&rsquo;nun h&uuml;k&uuml;m ve emirleri &ccedil;er&ccedil;evesinde sorumlu g&ouml;ren kimseden başkası imam, rehber ve lider olmaya layık değildir.&quot;</em><a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\r\n\r\n<p>\r\n	<strong>8- Kıyamın Amacı</strong></p>\r\n\r\n<p>\r\n	<em>&quot;Allah&rsquo;ım! Sen de biliyorsun ki bizim kıyamımız, saltanat hevesiyle veya d&uuml;nya malına d&uuml;şk&uuml;nl&uuml;ğ&uuml;m&uuml;z dolayısıyla değildir. Amacımız, senin dininin işaretlerini diriltip egemen kılmak, sana ait olan şu yery&uuml;z&uuml;n&uuml; ıslah edip her yerde huzur ve g&uuml;venliği sağlamak, zulme uğrayan kullarını zalimlerin şerrinden kurtarmak ve senin farzlarını, s&uuml;nnetlerini ve emirlerini uygulamaktır.&quot;</em><a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\r\n\r\n<p>\r\n	<strong>9- Y&ouml;neticide Beğenilmeyen Sıfatlar</strong></p>\r\n\r\n<p>\r\n	<em>&quot;Bir y&ouml;neticinin en k&ouml;t&uuml; &ouml;zelliği d&uuml;şmandan korkmak, zayıflara karşı acımasız davranmak, bağış ve ihsanda bulunmanın gerekli olduğu zamanlarda cimrilik g&ouml;stermektir.&quot;</em><a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\r\n\r\n<p>\r\n	<strong>10- &Acirc;limlerin Sorumluluk ve Konumu</strong></p>\r\n\r\n<p>\r\n	<em>&quot;İnsanların y&ouml;netim ve idaresi, Allah&rsquo;ın dinini bilen ve O&rsquo;nun helal ve haramı konusunda g&uuml;venilir olan din &acirc;limlerine bırakılmalıdır.&quot;</em><a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\r\n\r\n<p>\r\n	<strong>11- Amellerin İyi ve K&ouml;t&uuml; Y&uuml;zleri</strong></p>\r\n\r\n<p>\r\n	<em>&quot;Biliniz ki iyi amel, &ouml;vg&uuml; ve &ouml;d&uuml;le layıktır. İyi amelin ger&ccedil;ek y&uuml;z&uuml;n&uuml; g&ouml;rebilseydiniz, onu, bakışları insana neşe ve ferahlık veren g&uuml;zel y&uuml;zl&uuml; biri olarak g&ouml;r&uuml;rd&uuml;n&uuml;z. Eğer k&ouml;t&uuml; ameli gereğince zihninizde canlandırabilmeniz m&uuml;mk&uuml;n olsaydı, insanda nefret ve tiksinti uyandıran tahamm&uuml;l edilemez derecede &ccedil;irkin birini g&ouml;r&uuml;rd&uuml;n&uuml;z.&quot;</em><a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\r\n\r\n<p>\r\n	<strong>12- M&uuml;mini Sevindirmek ve Neşelendirmek</strong></p>\r\n\r\n<p>\r\n	&quot;Hz. Resulullah&rsquo;ın (s.a.a.) şu s&ouml;z&uuml; bana kanıtlanmıştır ki buyurmuşlardır: <em>&lsquo;Namazdan sonra, amellerin en hayırlısı, g&uuml;naha d&uuml;şmeksizin m&uuml;minin sevinmesini ve neşelenmesini (mesrur olmasını) sağlamaktır.&rsquo;</em>&quot;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\r\n\r\n<p>\r\n	<strong>13- İyi Amelin &Ouml;d&uuml;l&uuml;</strong></p>\r\n\r\n<p>\r\n	Enes bin Malik ş&ouml;yle der: İmam H&uuml;seyin efendimizin (a.s.) huzurlarındaydım. Bu sırada i&ccedil;eriye bir cariye girdi ve İmam H&uuml;seyin&rsquo;e bir demet &ccedil;i&ccedil;ek takdim etti. İmam, onun bu davranışını hemen &ouml;d&uuml;llendirerek; <em>&quot;Seni Allah yolunda azat ettim, artık h&uuml;rs&uuml;n.&quot;</em> buyurdular. Bunun &uuml;zerine ben hayretle; &quot;Efendim!&quot; dedim, &quot;Bir demet g&uuml;l karşılığında bir cariyeyi azat mı ediyorsunuz?!&quot; diye sorunca, İmam; <em>&quot;Allah Teala bizi b&ouml;yle eğitip terbiye etmiştir.&quot;</em> buyurdular, <em>&quot;Rabbimiz, size saygı g&ouml;steren birine siz daha fazla saygılı olunuz, buyurmuştur. O cariyenin bana hediye ettiği g&uuml;lden daha iyisi, onun h&uuml;rriyetiydi.&quot;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\"><strong>[17]</strong></a></em></p>\r\n\r\n<p>\r\n	<strong>14- Dinin D&uuml;nyaya Alet Edilmesi</strong></p>\r\n\r\n<p>\r\n	Farazdak ş&ouml;yle anlatır: K&ucirc;fe d&ouml;n&uuml;ş&uuml;mde, yolda Hz. İmam H&uuml;seyin bin Ali&rsquo;ye (a.s.) rastladım. İmam; <em>&quot;Ya Eba Firas, K&ucirc;fe&rsquo;den ne haber?&quot;</em> diye sordu. &quot;Kalpleri sizinle, ama kılı&ccedil;ları Emevilerin hizmetinde!&quot; dedim. <em>&quot;Doğru s&ouml;yl&uuml;yorsun!&quot;</em> buyurdular ve ş&ouml;yle eklediler: <em>&quot;İnsanlar d&uuml;nyanın k&ouml;lesidirler; dinleri ise sadece dillerinde bir oyuncaktır; dinleri d&uuml;nyalarına yaradığı s&uuml;rece dindardırlar; ama iş sınanmaya gelince, ger&ccedil;ek dindarların &ccedil;ok az olduğunu g&ouml;r&uuml;rs&uuml;n!&quot;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\"><strong>[18]</strong></a></em></p>\r\n\r\n<p>\r\n	<strong>15- Zul&uuml;mden Sakın</strong></p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin (a.s.) oğlu Ali&rsquo;ye (a.s.) ş&ouml;yle buyurdular:</p>\r\n\r\n<p>\r\n	<em>&quot;Oğlum! Allah&rsquo;tan başka yardımcısı olmayan birine zulmetmekten sakın!&quot;</em><a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\r\n\r\n<p>\r\n	<strong>16- G&uuml;nahk&acirc;rların Mahrumiyeti</strong></p>\r\n\r\n<p>\r\n	<em>&quot;Allah&rsquo;ın haram ve g&uuml;nah kıldığı bir gayenin peşinde olan, &uuml;mit ettiği şeyi kaybeder ve korktuğu şey &ccedil;abucak başına gelir.&quot;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\"><strong>[20]</strong></a></em></p>\r\n\r\n<p>\r\n	<strong>17- D&uuml;şk&uuml;nlere Yardım</strong></p>\r\n\r\n<p>\r\n	<em>&quot;Kim bir m&uuml;minin sıkıntısını giderirse, Allah Teala, ondan d&uuml;nya ve ahiretin sıkıntılarını giderir. Allah, iyilik edene iyilik eder; Allah iyilik edenleri sever.&quot;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\"><strong>[21]</strong></a></em></p>\r\n\r\n<p>\r\n	<strong>18- Nimetin Ş&uuml;kr&uuml; Olarak İyilik Etmek</strong></p>\r\n\r\n<p>\r\n	<em>&quot;İnsanların size ihtiya&ccedil; duyması, Allah&rsquo;ın size verdiği nimetlerden biridir; o halde size verilen nimetlerin kadrini bilin ve size gelen ihtiya&ccedil; sahiplerinin ihtiyacını giderin ki nimetinizi azaba d&ouml;n&uuml;şt&uuml;rm&uuml;ş olmayasınız.&quot;</em><a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\r\n\r\n<p>\r\n	<strong>19- Onur Kırmamak</strong></p>\r\n\r\n<p>\r\n	<em>&quot;Size bir ihtiyacını s&ouml;yleyip el a&ccedil;an biri, b&ouml;ylece onurunu size takdim ediyor demektir; o halde siz de kendi onurunuza saygılı davranın ve onun ihtiyacını giderin.&quot;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\"><strong>[23]</strong></a></em></p>\r\n\r\n<p>\r\n	<strong>20- Din Nimettir</strong></p>\r\n\r\n<p>\r\n	Birisi, Hz. İmam H&uuml;seyin&rsquo;den (a.s.); <strong>&quot;Onlara Rabbinin nimetini s&ouml;yle...&quot;</strong> ayetinin anlamını sordu; İmam ş&ouml;yle buyurdular: <em>&quot;Buradaki emir, Allah Te&acirc;l&acirc;&rsquo;nın kuluna dininde hediye ettiği ve dini vasıtasıyla l&uuml;tuf buyurduğu nimeti anlatıp s&ouml;ylemesidir.&quot;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\"><strong>[24]</strong></a></em></p>\r\n\r\n<p>\r\n	<strong>21- Onur İ&ccedil;in Harcanan Mal</strong></p>\r\n\r\n<p>\r\n	Şairlere ni&ccedil;in para verdiği sorulduğunda; <em>&quot;En iyi mal, insanın onurunun korunmasına vesile olan maldır.&quot;</em> buyurdular.<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\r\n\r\n<p>\r\n	<strong>22- İhsan ve Bağış Yağmuru</strong></p>\r\n\r\n<p>\r\n	Adamın biri; &quot;Layık olmayan birine yapılacak yardım ve bağış boşa gider.&quot; deyince, orada bulunan Hz. İmam H&uuml;seyin (a.s.); <em>&quot;&Ouml;yle değildir.&quot;</em> buyurdular, <em>&quot;İyilik ve ihsan dediğin, sağanak yağmur gibi yağmalı, iyiler de k&ouml;t&uuml;ler de ondan faydalanabilmelidir.&quot;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\"><strong>[26]</strong></a></em></p>\r\n\r\n<p>\r\n	<strong>23- C&ouml;mertlik ve Cimrilik</strong></p>\r\n\r\n<p>\r\n	Hz. İmam H&uuml;seyin (a.s.) bir şiirinde ş&ouml;yle der:</p>\r\n\r\n<p>\r\n	<em>&quot;D&uuml;nya sana bağışta bulunduğunda, feleğin &ccedil;arkı tersine d&ouml;nmeden sen de herkese bağışta bulun hemen.</em></p>\r\n\r\n<p>\r\n	<em>&Ccedil;&uuml;nk&uuml; d&uuml;nya sana c&ouml;mertlik ederse (eline mal m&uuml;lk ge&ccedil;erse), c&ouml;mertlik ve bağışta bulunman onu azaltmaz.</em></p>\r\n\r\n<p>\r\n	<em>D&uuml;nya senden y&uuml;z &ccedil;evirecek olursa, o zaman da cimrilik ve eli sıkı olmak bunu engelleyemez.&quot;</em><a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\r\n\r\n<p>\r\n	<strong>24- İnsanca Onurlu Olmak</strong></p>\r\n\r\n<p>\r\n	Aşura g&uuml;n&uuml; Kays bin Eş&rsquo;as; &quot;Yezid&rsquo;in emrine teslim ol.&quot; deyince, İmam (a.s.) ş&ouml;yle buyurdular: <em>&quot;Allah&rsquo;a yemin ederim ki, onursuz insanlar gibi davranıp size biat etmeyeceğim asla; korkak k&ouml;leler gibi er meydanından ka&ccedil;mayacağım asla!&quot;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\"><strong>[28]</strong></a></em></p>\r\n\r\n<p>\r\n	<strong>25- H&uuml;r İnsanların &Ouml;l&uuml;m&uuml;</strong></p>\r\n\r\n<p>\r\n	<em>&quot;&Ouml;l&uuml;mden korkmak bana yakışmaz! Hakkı diriltmek ve izzete kavuşmasını sağlamak yolunda &ouml;l&uuml;m ne kadar da kolaydır! İzzet ve şeref uğruna &ouml;lmek, &ouml;l&uuml;ms&uuml;z bir hayata kavuşmaktır; zilletle ve şerefsizce bir hayat ise mutlak &ouml;l&uuml;mden başka şey değildir.&quot;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\"><strong>[29]</strong></a></em></p>\r\n\r\n<p>\r\n	<strong>26- M&uuml;minle M&uuml;nafığın Farkı</strong></p>\r\n\r\n<p>\r\n	<em>&quot;&Ouml;z&uuml;r dileyeceğin bir şeyi yapma; zira m&uuml;min k&ouml;t&uuml; bir şey yapmaz ve bu nedenle de &ouml;z&uuml;r dilemez; ama m&uuml;nafık her g&uuml;n k&ouml;t&uuml;l&uuml;k eder ve bu k&ouml;t&uuml;l&uuml;ğ&uuml; i&ccedil;in &ouml;z&uuml;r diler.&quot;</em><a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\r\n\r\n<p>\r\n	<strong>27- Nimetin Kadrini Bilmemek</strong></p>\r\n\r\n<p>\r\n	<em>&quot; &lsquo;İstidrac&rsquo; nimet i&ccedil;inde azap demektir. Her nevi k&ouml;t&uuml;l&uuml;k ve zul&uuml;mden beri olan Allah Te&acirc;l&acirc;, bir kuluna nimetler verir de o kul bu nimetlerin ş&uuml;kr&uuml;n&uuml; ed&acirc; etmekten mahrum olursa &lsquo;istidrac&rsquo;dadır demektir.&quot;<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\"><strong>[31]</strong></a></em></p>\r\n\r\n<p>\r\n	<strong>28- Cennete Doğru Yarış</strong></p>\r\n\r\n<p>\r\n	<em>&quot;Ceddim Resulullah&rsquo;ın (s.a.a.) ş&ouml;yle buyurduğuna şahit oldum: &lsquo;İki kişi arasında anlaşmazlık ve k&uuml;sk&uuml;nl&uuml;k doğar da biri diğerinden &ouml;nce davranıp &ouml;tekinin g&ouml;nl&uuml;n&uuml; alırsa, cennete doğru yarışta &ouml;ne ge&ccedil;miş demektir.&rsquo; &quot;<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\"><strong>[32]</strong></a></em></p>\r\n\r\n<p>\r\n	<strong>29- &Ouml;nce Selam Verilir</strong></p>\r\n\r\n<p>\r\n	Adamın biri İmam H&uuml;seyin&rsquo;i (a.s.) g&ouml;r&uuml;nce; &quot;Nasılsınız efendim? Sağlık ve afiyet i&ccedil;indesinizdir inşaallah?&quot; diye s&ouml;ze başladı. İmam; <em>&quot;S&ouml;ze başlamadan &ouml;nce selam verilir; Allah sana sağlık ve afiyet versin inşaallah.&quot;</em> buyurdu ve yanındakilere d&ouml;n&uuml;p; <em>&quot;Selam vermeyinceye kadar kimseye sizinle konuşma izni vermeyin.&quot;</em> diye ekledi.<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\r\n\r\n<p>\r\n	<strong>30- Bir Ahlak Dersi</strong></p>\r\n\r\n<p>\r\n	<em>&quot;Ey insanlar! Bağış ve ihsanda bulunan, onur ve saygınlık kazanır; cimrilik eden, kendisini aşağılık hale getirir. İnsanların en c&ouml;merdi, hi&ccedil;bir karşılık beklemeden verip bağışta bulunandır. Affı en y&uuml;ce insan, g&uuml;&ccedil;l&uuml; ve &uuml;st&uuml;n olduğu zaman affedebilen insandır. En fazla sıla-i rahimde bulunan (yakınlarına uğrayıp hallerini soran) kimse, onunla ilişkisini kesenlere uğrayıp hallerini soran kimsedir.&quot;<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\"><strong>[34]</strong></a></em></p>\r\n\r\n<p>\r\n	<strong>31- Gıybetin Cezası</strong></p>\r\n\r\n<p>\r\n	İmam&rsquo;ın (a.s.) yanında birisi gıybette bulunup birini &ccedil;ekiştirdi; bunun &uuml;zerine İmam; <em>&quot;Gıybeti bırak.&quot;</em> buyurdu, <em>&quot;&Ccedil;&uuml;nk&uuml; gıybet, cehennem ateşinin k&ouml;peklerinin gıdasıdır.&quot;<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\"><strong>[35]</strong></a></em></p>\r\n\r\n<p>\r\n	<strong>32- D&uuml;nyanın &Ccedil;abucak Ge&ccedil;ici G&ouml;lgesi</strong></p>\r\n\r\n<p>\r\n	Bir vaaz sırasında, kendisine ait olan şu şiiri okudu:</p>\r\n\r\n<p>\r\n	<em>&quot;Ey d&uuml;nya zevkine alışanlar! Bunlar kalıcı değildir asla! Kalıcı olmayan bir g&ouml;lgeye g&uuml;venmek aptallık edip oyuna gelmektir elbet!&quot;</em><a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\r\n\r\n<p>\r\n	<strong>33- H&uuml;r Olmak</strong></p>\r\n\r\n<p>\r\n	Aşura g&uuml;n&uuml; Yezid orduları &ccedil;adırlara saldırıp da Hz. İmam H&uuml;seyin (a.s.) ile &ccedil;adırların arasını kesince; <em>&quot;Yazıklar olsun size ey Ebu S&uuml;fyan soyunun yandaşları!&quot;</em> diye haykırdı, <em>&quot;Dininiz yoksa ve ahiret azabından korkmuyorsanız, d&uuml;nyanızda mert ve h&uuml;r tıynetli olun bari! Sizin savaşınız benimle; kadınlarla &ccedil;ocuklardan ne istiyorsunuz?!&quot;<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\"><strong>[37]</strong></a></em></p>\r\n\r\n<p>\r\n	<strong>34- Allah&rsquo;tan Yardım İstemek</strong></p>\r\n\r\n<p>\r\n	<em>&quot;Sıkıntıya d&uuml;şt&uuml;ğ&uuml;nde insanlara el a&ccedil;ma; rızkları b&ouml;l&uuml;şt&uuml;r&uuml;p paylaştıran Allah Te&acirc;l&acirc;&rsquo;dan başkasından rızk isteme. &Ouml;mr&uuml;n yeter de doğudan batıya t&uuml;m d&uuml;nyayı gezebilecek olursan, bizatihi mutlu veya mutsuz kimsenin var olmadığını g&ouml;r&uuml;rs&uuml;n. (Y&acirc;ni, mutluluk ve bedbahtlık Allah&rsquo;ın elindedir ve her ikisine de nasıl ulaşılacağını insanoğluna Allah &ouml;ğretmiştir.)&quot;<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\"><strong>[38]</strong></a></em></p>\r\n\r\n<p>\r\n	<strong>35- İmam H&uuml;seyin&rsquo;in Y&acirc;r&acirc;nının Fazileti</strong></p>\r\n\r\n<p>\r\n	Hz. İmam H&uuml;seyin&rsquo;in (a.s.) Aşura gecesi ashabı ve y&acirc;r&acirc;nına yaptığı konuşmadan:</p>\r\n\r\n<p>\r\n	<em>&quot;Rabbimi, &ouml;vg&uuml;lerin en g&uuml;zeliyle &ouml;ver, hamdların en iyisiyle hamd ederim O&rsquo;na. Rahatlıkta da, sıkıntıda da hamd ederim O&rsquo;na. Ya Rabbi! Bizi n&uuml;b&uuml;vvetle şereflendirdiğin i&ccedil;in ş&uuml;k&uuml;rler olsun sana! Kur&rsquo;an&rsquo;la eğitip yetiştirdiğin, Kur&rsquo;an&rsquo;ı &ouml;ğrettiğin, dininin fıkhına &acirc;lim kıldığın; bize kulak, g&ouml;z ve kalp l&uuml;tfettiğin i&ccedil;in hamd ederiz sana! Ya Rabbi! Bizi ş&uuml;kreden kullarından kıl!</em></p>\r\n\r\n<p>\r\n	<em>Ben kendi ashabım ve y&acirc;r&acirc;nımdan daha vefalı bir ashap ve kendi aile ve yakınlarımdan daha vefalı bir aile g&ouml;rm&uuml;ş, duymuş değilim! Allah sizden razı olsun!&quot;<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\"><strong>[39]</strong></a></em></p>\r\n\r\n<p>\r\n	<strong>36- D&uuml;nya ve Ahiret</strong></p>\r\n\r\n<p>\r\n	Şair Farazdak&rsquo;la konuşurken İmam (a.s.) irticalen şu şiiri s&ouml;yledi:</p>\r\n\r\n<p>\r\n	<em>&quot;D&uuml;nya hoş gibi g&ouml;r&uuml;nse de, &ouml;l&uuml;ms&uuml;z cennet diyarı &ccedil;ok daha değerlidir!</em></p>\r\n\r\n<p>\r\n	<em>Eğer şu v&uuml;cutlar bir g&uuml;n &ouml;lmek i&ccedil;in yaratılmışsa, kılı&ccedil;ların g&ouml;lgesinde şahadeti se&ccedil;mek daha &ccedil;ok yaraşır insana!</em></p>\r\n\r\n<p>\r\n	<em>İnsanoğlunun rızkı Allah&rsquo;ın takdiriyle belirlendiğine g&ouml;re, rızk edinmek i&ccedil;in daha az hırs ve tamah g&ouml;stermek yeğ değil mi?</em></p>\r\n\r\n<p>\r\n	<em>Servet, bırakıp gitmek i&ccedil;in toplanıp yığılıyorsa eğer, insanoğlu bırakıp gideceği şeyde ni&ccedil;in bunca cimrilik etmede?&quot;</em><a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\r\n\r\n<p>\r\n	<strong>37- &Ouml;l&uuml;m&uuml;n Hakikati</strong></p>\r\n\r\n<p>\r\n	<em>&quot;&Ouml;l&uuml;m, sizi sıkıntı ve zorluklardan kurtarıp u&ccedil;suz bucaksız cennet ve oradaki &ouml;l&uuml;ms&uuml;z nimetlere ulaştıran bir k&ouml;pr&uuml; konumundadır. Hapisten kurtulup da saraylarda yaşamak istemeyen kim var?! Ama sizin d&uuml;şmanlarınız i&ccedil;in durum b&ouml;yle değil tabii. Onlar saraydan zindana ge&ccedil;er ve &ccedil;etin azaplara uğrarlar.&quot;</em><a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\r\n\r\n<p>\r\n	<strong>38- Şahadet Saadeti</strong></p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin (a.s.) Kerbel&acirc;&rsquo;da ş&ouml;yle diyordu:</p>\r\n\r\n<p>\r\n	<em>&quot;Allah yolunda şehid olmayı saadet, zalimlerle birlikte yaşamayı ise pek acı bir zillet bilirim ben.&quot;<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\"><strong>[42]</strong></a></em></p>\r\n\r\n<p>\r\n	<strong>39- Aşura G&uuml;n&uuml; İmam H&uuml;seyin&rsquo;in (a.s.) İrticalen Okuduğu Şiir</strong></p>\r\n\r\n<p>\r\n	<em>&quot;Dedem Allah Resul&uuml;, yaratılmışların en &uuml;st&uuml;n&uuml;d&uuml;r ve Allah&rsquo;ın yery&uuml;z&uuml;nde ışıyıp duran meşalesi biziz.</em></p>\r\n\r\n<p>\r\n	<em>Ben Ali&rsquo;nin oğluyum, Haşim Oğulları&rsquo;nın o temiz soylu yiğidinin hani ve sırf bu iftihar bile yeter elbet bana.</em></p>\r\n\r\n<p>\r\n	<em>Peygamber soyunu y&uuml;r&uuml;ten Fatıma, annemdir benim; kanat verilen Cafer amcamdır benim.</em></p>\r\n\r\n<p>\r\n	<em>Allah&rsquo;ın Kitabı bizim aramızda dosdoğru bir şekilde inmiştir; bizim hidayetimiz ve vahyimiz dillere destandır.</em></p>\r\n\r\n<p>\r\n	<em>B&uuml;t&uuml;n insanlar i&ccedil;in Allah&rsquo;ın emin ve g&uuml;venilir dayanak ve sığınağı biziz ve bu hakikati gizli-a&ccedil;ık daima s&ouml;ylemişizdir insanlara.</em></p>\r\n\r\n<p>\r\n	<em>Kevser Havuzu&rsquo;nun sahipleri biziz; dostlarımızı bizzat Hz. Resulullah&rsquo;ın (s.a.a.) kadehiyle doyuracağız Kevser&rsquo;e ş&uuml;phesiz.</em></p>\r\n\r\n<p>\r\n	<em>Bizim Şia&rsquo;mız insanlar arasında en aziz y&acirc;renlerdir; d&uuml;şmanlarımız ise kıyamet g&uuml;n&uuml; h&uuml;srana uğrayacak olanlardandır.&quot;<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\"><strong>[43]</strong></a></em></p>\r\n\r\n<p>\r\n	<strong>40- Şahadete Koşmak</strong></p>\r\n\r\n<p>\r\n	Hz. Ali bin H&uuml;seyin (a.s.) ş&ouml;yle der: <em>&quot;Babam Hz. H&uuml;seyin bin Ali (a.s.) ile Kerbel&acirc;&rsquo;ya gidiyorduk. Nerede konaklasak, ne zaman tekrar yola koyulsak hep Hz. Yahya bin Zekeriya&rsquo;yı anıyor, ondan s&ouml;z ediyordu. Bir defasında; &quot;D&uuml;nyanın Allah indinde ne kadar değersiz olduğu, Yahya&rsquo;nın başının Yahudi bir zinak&acirc;ra (fahişeye) armağan g&ouml;t&uuml;r&uuml;lmesinden bellidir.&quot; buyurdu.&quot;<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\"><strong>[44]</strong></a></em></p>\r\n\r\n<div>\r\n	&nbsp;\r\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\r\n	<div id=\"ftn1\">\r\n		<p>\r\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Zebihullah: Allah&rsquo;ın kurbanı, Allah&rsquo;a kurban olan.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn2\">\r\n		<p>\r\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - İbn-i Kesir, el-Bidaye ve&rsquo;n-Nihaye, c. 8, s. 206.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn3\">\r\n		<p>\r\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - a.g.e. S&uuml;nen-i Tirmizi&rsquo;den naklen.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn4\">\r\n		<p>\r\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - el-İsabe F&icirc; Temyiz&rsquo;is-Sahabe, c. 1, s. 335.</p>\r\n	</div>\r\n\r\n	<div id=\"ftn5\">\r\n		<p>\r\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - (İlel&rsquo;&uuml;ş-Şer&acirc;yi&rsquo;, c. 1, s. 9)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn6\">\r\n		<p>\r\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - (Tuhef&rsquo;ul-Ukul, s. 246)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn7\">\r\n		<p>\r\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - (Muntahab&rsquo;ul-Eser, s. 92, Bihar&rsquo;ul-Envar&rsquo;dan naklen)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn8\">\r\n		<p>\r\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - (el-Fusul&rsquo;&uuml;l-M&uuml;himme, s. 1185; Edeb&rsquo;&uuml;l-H&uuml;seyin, s. 135)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn9\">\r\n		<p>\r\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - (Muntahab&rsquo;ul-Eser, s. 94)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn10\">\r\n		<p>\r\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - (İrşad-ı M&uuml;fid, s. 205)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn11\">\r\n		<p>\r\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - (İrşad-ı M&uuml;fid, 183).</p>\r\n	</div>\r\n\r\n	<div id=\"ftn12\">\r\n		<p>\r\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - (Tuhef&rsquo;ul-Ukul, s. 243).</p>\r\n	</div>\r\n\r\n	<div id=\"ftn13\">\r\n		<p>\r\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - (Edeb&rsquo;&uuml;l-H&uuml;seyin, s. 68, Menakıb&rsquo;dan naklen)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn14\">\r\n		<p>\r\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - (Tuhef&rsquo;ul-Ukul, s. 242)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn15\">\r\n		<p>\r\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - (Keşf&rsquo;&uuml;l-Gumme, c. 2, s. 242)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn16\">\r\n		<p>\r\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - (Bihar&rsquo;ul-Envar, c. 44, s. 192)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn17\">\r\n		<p>\r\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - (Keşf&rsquo;&uuml;l-Gumme, c. 2, s. 243 ve Bihar&rsquo;ul-Envar, c. 44, s. 195)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn18\">\r\n		<p>\r\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> - (Keşf&rsquo;&uuml;l-Gumme, c. 2, s. 244 ve Tuhef&rsquo;ul-Ukul, s. 250)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn19\">\r\n		<p>\r\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> - (Tuhef&rsquo;ul-Ukul, s. 251)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn20\">\r\n		<p>\r\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> - (Tuhef&rsquo;ul-Ukul, s. 253)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn21\">\r\n		<p>\r\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> - (Keşf&rsquo;&uuml;l-Gumme, c. 2, s. 242)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn22\">\r\n		<p>\r\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> - (Keşf&rsquo;&uuml;l-Gumme, c. 2, s. 244)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn23\">\r\n		<p>\r\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> - (Keşf&rsquo;&uuml;l-Gumme, c. 2, s. 208 ve Bihar&rsquo;ul-Envar, c. 44, s. 196)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn24\">\r\n		<p>\r\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a> - (Tuhef&rsquo;ul-Ukul, s. 251)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn25\">\r\n		<p>\r\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a> - (Keşf&rsquo;&uuml;l-Gumme, c. 2, s. 243)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn26\">\r\n		<p>\r\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a> - (Tuhef&rsquo;ul-Ukul, s. 250)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn27\">\r\n		<p>\r\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a> - (Edeb&rsquo;&uuml;l-H&uuml;seyin, s. 16, Menakıb&rsquo;dan naklen)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn28\">\r\n		<p>\r\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a> - (İrşad-ı M&uuml;fid, s. 216)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn29\">\r\n		<p>\r\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a> - (Edeb&rsquo;&uuml;l-H&uuml;seyin, s. 159, İhkak&rsquo;ul-Hak&rsquo;tan naklen)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn30\">\r\n		<p>\r\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a> - (Tuhef&rsquo;ul-Ukul, s. 253)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn31\">\r\n		<p>\r\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a> - (Tuhef&rsquo;ul-Ukul, s. 250)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn32\">\r\n		<p>\r\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a> - (el-Fusul&rsquo;&uuml;l-M&uuml;himme, s. 186)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn33\">\r\n		<p>\r\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a> - (Tuhef&rsquo;ul-Ukul, s. 250)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn34\">\r\n		<p>\r\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a> - (Keşf&rsquo;&uuml;l-Gumme, c. 2, s. 242)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn35\">\r\n		<p>\r\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a> - (Tuhef&rsquo;ul-Ukul, s. 250)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn36\">\r\n		<p>\r\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a> - (Edeb&rsquo;&uuml;l-H&uuml;seyin, s. 15, Menakıb&rsquo;dan naklen)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn37\">\r\n		<p>\r\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a> - (el-Luhuf, s. 70 ve Edeb&rsquo;&uuml;l-H&uuml;seyin, s. 162)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn38\">\r\n		<p>\r\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a> - (el-Fusul&rsquo;&uuml;l-M&uuml;himme, s. 188.)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn39\">\r\n		<p>\r\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a> - (İrşad-ı M&uuml;fid, s. 212)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn40\">\r\n		<p>\r\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a> - (Keşf&rsquo;&uuml;l-Gumme, c. 2, s. 240)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn41\">\r\n		<p>\r\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]</a> - (Edeb&rsquo;&uuml;l-H&uuml;seyin, s. 160)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn42\">\r\n		<p>\r\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42]</a> - (Tuhef&rsquo;ul-Ukul, s. 249)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn43\">\r\n		<p>\r\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\">[43]</a> - (Nefes&rsquo;&uuml;l-Mehmum, s. 219)</p>\r\n	</div>\r\n\r\n	<div id=\"ftn44\">\r\n		<p>\r\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\">[44]</a> - (Bihar&rsquo;ul-Env&acirc;r, c. 45, s. 298)</p>\r\n	</div>\r\n</div>\";s:4:\"body\";s:0:\"\";s:5:\"catid\";s:2:\"27\";s:10:\"created_by\";s:3:\"536\";s:16:\"created_by_alias\";s:0:\"\";s:8:\"modified\";s:19:\"2019-11-03 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İbrahim (a.s.) o kurak ve ıssız çölde eşiyle minik oğlunu yapayalnız bırakıp da giderken ellerini göğe açıp şöyle yakarıyordu: \"Ya Rabbi! İnsanların kalbini bunlara yönelt!\" Bu duanın kabul olunduğunun en bariz delili Hz. Halil İbrahim (a.s.) ile Zebihullah [1] İsmail’in (a.s.) temiz soyu olan Hz. Peygamber-i Ekrem (s.a.a.) ile onun mübarek Ehl-i Beyt’ine karşı bugün insanlığın beslediği sevgi ve saygıdır. Bu temiz soyu yeryüzünden kaldırmaya çalışan yeminli düşmanların bütün çabalarına rağmen ne Hz. Resulullah’ın (s.a.a.), ne de onun mutahhar soyunun sevgisi insanların yüreklerinden kazınmamıştır asla. O yüce insanın (s.a.a.) mübarek Ehl-i Beyt’i arasında da Hz. İmam Hüseyin bin Ali’nin apayrı bir yeri olduğu muhakkak. Hak Teâlâ, onun sevgisini bütün müminlerin kalbine yerleştirmiş, onun adını yerin ve göğün süsü kılmış, meleklerden cinlere ve insanlara varıncaya kadar bütün varlık âleminin kalbini Hüseyn’in (a.s.) aşkıyla tutuşturmuş ve yüce Resulü’nün (s.a.a.) diliyle \"Hüseyin hidayet meşalesi ve kurtuluş gemisidir\" buyurmuştur. Hz. Hüseyin (a.s.), gerçek anlamda bir kahramanlık sembolü ve bir iman timsalidir. Onun bütün varlığıyla \"Allah’a kurban\" olması karşısında Hak Teâlâ, onun sevgisini bütün müminlerin yüreğine aşılamış, iman sahibi her kalbi Hüseynî nurla coşturmuştur. İslam ümmeti arasında İmam Hüseyin’i bilmeyen, şehitler efendisi (Seyyid’üş-Şüheda) hakkındakihadisleri duymayan ve onun faziletlerinden bîhaber olan bir tek mümine rastlayabilmek mümkün değildir. Sünni’siyle, Şii’siyle tüm İslâmi kaynaklar, Hz. Hüseyin’in (a.s.) fazilet ve nâdide kişiliğini tasvir eden hadislerle doludur. Hanbelî mezhebinin imamı Ahmed bin Hanbel, kendi senediyle Ebu Sabit’ten naklen Cabir’in şöyle dediğini rivayet eder: Ali’nin küçük oğlu Hüseyin camiye girdi; Hz. Resulullah (s.a.a.) onu göstererek şöyle buyurdular: \"Cennet gençlerinin efendisini görmek isteyen, Hüseyin’e baksın.\" [2] İbn-i Kesir, Tirmizi ve diğer tanınmış Ehl-i Sünnet kaynaklarında Hz. Resulullah’ın (s.a.a.); \"Hüseyin benden, ben Hüseyin’denim; Allah Teâlâ, Hüseyin’i seveni sever. Hüseyin, resullerin temiz evlatlarındandır; o, hayrın ve saadetin öncüsü ve sancaktarıdır.\" buyurduğu geçer. [3] İbn-i Hacer Askalani şöyle der: \"Abdullah bin Ömer, Kâbe duvarının gölgesinde oturmuştu; o sırada Hz. Hüseyin bin Ali (a.s.) çıkageldi. Abdullah, onu görür görmez; \"İşte bu insan bugün gökler ehli nezdinde yer ehlinin en sevgili insanıdır.\" dedi.\" [4] Evet; Ali oğlu Hüseyin, o yüce kişiliği ve her insanı büyüleyen o çarpıcı karakteri, insanlığa gerçek bir hürriyet mücadelesinin nasıl verilmesi gerektiğini, kendisinin ve en aziz kimselerinin canı ve esareti pahasına öğrettiği için, elbette ki insanlığa örnek olacak ve zulme boyun eğmek istemeyenler, kıyamete değin onunizinde yürüyerek şeref ve kurtuluşu tadabileceklerdir. Hüseyin’in sözü ve eylemi, uçsuz bucaksız ilahî rahmet deryasından coşan bir pınar ve velayet çeşmesinin billur suyundan bir örnektir, hakka susayanlara; irfan, takva, ilahî aşk, sadakat ve vefakârlık tutkunlarına Hüseyin’in mesajı; hürriyet, insanca ve şerefle yaşamak, hidayet, sevgi, kahramanlık ve insanın yüceliğidir… Müslümanlara nasıl yaşamak, nasıl ölmek, nasıl sevmek, Allah’a nasıl teslim olmak ve zalimin karşısına nasıl dikilmek gerektiğini bilfiil öğreten bir hayat ve şahadet timsalidir Hüseyin… İnsanlık ve manevî değerlerin pula satıldığı ve insanların ülkü ve ideallerinden soyutlanarak basit, amaçsız ve değersiz mahlûklar şeklinde kökleştirildiği günümüz dünyasının sadakat ve yiğitlik hasretiyle kavrulan atmosferinde Hüseyin’in yolu insanoğlu için sönmeyen bir meşale ve bu amansız fırtınalar arasında limana mutlaka selametle varacak yegâne kurtuluş gemisidir… Bu şeref ve vefâ zemzemi, asırlarca insanlığın susuzluğunu gidermiş, yozlaşmayı önlemiş, insanî hayat ve gayeyi en mükemmel tabirlerle yorumlayabilmiş, hak ve hakikat âşıklarının \"neden\"ler ve \"nasıl\"lar arasında şaşkına uğrayıp yollarını yitirmelerini önlemiş, eşi emsali bulunmayan \"Kerbelâ\" ve \"Aşura\"sıyla insanlık tarihinde sönmeyecek bir nuru yayımlandırmış, şeref ve izzet semalarında parlaklığıyla herkese kılavuzluk eden bir yıldız yaratmıştır. Tüm kâinatın yaratılış gayesi olan Hz. Resulullah’ın (s.a.a.) mübarek ve mutahhar soyu ve ilim şehrinin kapısı, Allah’ın arslanı Aliyy-i Murtaza(a.s.) ile Ebrâr Ayetleri ve Kevser Suresi’nin şanlı mazharı, dünya ve ahiret kadınlarının ulusu Hz. Fatıma-ı Zehrâ (selamullahi aleyhâ)’nın canlarının usaresi olan cennet gençlerinin efendisi Seyidi’ş-Şühada Hüseyn’in mübarek söz ve konuşmalarından derlenen bazı vecizeleri burada sizlere sunmak istedik. Umarız bu inciler, Rahman’ın lütfü ve keremiyle, samimi gönüllere besleyici bir gıda kesilir, müminlerin Hakk’ın rızasına nail olmayı öğrenmeleri yolunda bir rahmet bulutu oluşturur ve O’nun cennetine açılan bir \"Hüseynî Kapı\" nasip eder has kullarına... Cennet gençlerinin efendisi Hz. İmam Hüseyin’in (a.s.) veciz sözleri ve hadislerinden kırkını bir araya getirerek \"Hüseynî Meram\" ve \"Hüseynî Yol\"un vurgunlarının hayır dualarını kazanmayı ve böylece Hak Teâlâ’nın rızasına nail olmayı umduk; Hak indinde makbul ve Hakk’ın kulları için hayırlara vesile olur, inşaallah. Hz. İmam Hüseyin’den Kırk Hadis 1- Başkalarına Kul Olmaktan Kurtulmak Hz. İmam Hüseyin’in (a.s.) bir konuşmasından: \"Ey insanlar! Adı yüce olan Allah Teâlâ, kullarını sırf O’nu bilip tanımaları için yaratmıştır. O’nu tanıyınca, O’na ibadet edilir, O’na kullukta bulunulur. O’na kulluk edense, O’ndan başkasına kulluk etmekten müstağni olur.\" [5] 2- Hürlerin İbadeti \"Kimileri (cennet nimetlerine olan) hırs ve tamahlarından Allah’a kulluk ederler; bu tür kulluk, tüccar sıfatlı insanların kulluğudur.Kimileri (cehennem) korku(sun)dan Allah’a kulluk ederler; bu, köle sıfatlı insanların kulluğudur. Kimileri de nimetlerinin şükrünü edâ edebilmek amacıyla Allah’a kulluk ederler; işte bu, hür insanların ibadet ve kulluğudur; kulluğun en iyi şekli de budur.\" [6] 3- İtret Kimdir? İmam Sadık (a.s.), babası ve ceddi vasıtasıyla Hz. İmam Hüseyin’den (a.s.) şöyle nakleder: \"Müminlerin Emîri Hz. İmam Ali’den (a.s.), \"Hz. Resulullah’ın (s.a.a.), ‘Ben sizin aranızda iki ağır ve paha biçilmez emanet bırakıyorum; biri Allah’ın Kitabı ve diğeri Itrat’ım, Ehl-i Beyt’imdir.’ hadisinde buyurmuş olduğu ‘Itrat’ ve ‘Ehl-i Beyt’ kimdir?\" diye sorduklarında Hz. Ali (a.s.) şöyle buyurdu: ‘Ben, Hasan, Hüseyin ve Hüseyin’in soyundan gelecek dokuz imamdır ki onların dokuzuncusu kıyam edecek olan Kaim’dir. Kevser havuzu kenarında Allah’ın Resulü’ne kavuşuncaya kadar onlar Allah’ın Kitabı’ndan, Allah’ın Kitabı da onlardan ayrılmaz asla.\" [7] 4- Ehl-i Beyt’i Sevmek \"Bizi sevmeyi vazife bilin; zira bizi seviyor olarak Allah’ın huzuruna çıkacak olanlar bizim şefaatimize nail olacaklardır.\" [8] 5- Mâsum İmamlar Zeyd, babası İmam Zeyn’el-Abidin’den, o da babası İmam Hüseyin’den şöyle nakleder: \"Hz. Resulullah (s.a.a.); ‘Ey Hüseyin!’ buyurdular, ‘Sen imamsın, imam kardeşisin ve imam oğlusun; senin soyundan dokuz mâsum imam gelecektir kidokuzuncuları onların Mehdi’sidir. Ne mutlu onları sevene ve yazıklar olsun onlara düşmanlık edene!\" [9] 6- Yönetime Layık Olanlar İmam Hüseyin (a.s.), Hür bin Yezid-i Riyahi ve onun adamlarıyla görüştüğünde ikindi namazından sonra okuduğu hutbenin bir yerinde şöyle buyurdu: \"Ey insanlar! Allah’tan korkar da hak sahibini tanırsanız, Allah Teâlâ sizden hoşnut olur. Biz Muhammed Oğulları bu işe (yönetim), hak etmedikleri bir şeyi iddia eden ve sizlere düşmanca davranıp zulümde bulunan kimselerden daha layığız.\" [10] 7- Liderlik Şartları İmam Hüseyin (a.s.), kendisini Irak’a dâvet eden Kûfe halkının mektuplarına yazdığı cevapta şöyle diyordu: \"Canım üzere yemin ederim ki, Allah’ın Kitabı’yla hükmeden, adaleti sağlamak için çalışan, Allah’ın dinine bağlı kalıp kendisini O’nun hüküm ve emirleri çerçevesinde sorumlu gören kimseden başkası imam, rehber ve lider olmaya layık değildir.\" [11] 8- Kıyamın Amacı \"Allah’ım! Sen de biliyorsun ki bizim kıyamımız, saltanat hevesiyle veya dünya malına düşkünlüğümüz dolayısıyla değildir. Amacımız, senin dininin işaretlerini diriltip egemen kılmak, sana ait olan şu yeryüzünü ıslah edip her yerde huzur ve güvenliği sağlamak, zulme uğrayan kullarını zalimlerin şerrinden kurtarmak ve senin farzlarını, sünnetlerini ve emirlerini uygulamaktır.\"title=\"\"> [12] 9- Yöneticide Beğenilmeyen Sıfatlar \"Bir yöneticinin en kötü özelliği düşmandan korkmak, zayıflara karşı acımasız davranmak, bağış ve ihsanda bulunmanın gerekli olduğu zamanlarda cimrilik göstermektir.\" [13] 10- Âlimlerin Sorumluluk ve Konumu \"İnsanların yönetim ve idaresi, Allah’ın dinini bilen ve O’nun helal ve haramı konusunda güvenilir olan din âlimlerine bırakılmalıdır.\" [14] 11- Amellerin İyi ve Kötü Yüzleri \"Biliniz ki iyi amel, övgü ve ödüle layıktır. İyi amelin gerçek yüzünü görebilseydiniz, onu, bakışları insana neşe ve ferahlık veren güzel yüzlü biri olarak görürdünüz. Eğer kötü ameli gereğince zihninizde canlandırabilmeniz mümkün olsaydı, insanda nefret ve tiksinti uyandıran tahammül edilemez derecede çirkin birini görürdünüz.\" [15] 12- Mümini Sevindirmek ve Neşelendirmek \"Hz. Resulullah’ın (s.a.a.) şu sözü bana kanıtlanmıştır ki buyurmuşlardır: ‘Namazdan sonra, amellerin en hayırlısı, günaha düşmeksizin müminin sevinmesini ve neşelenmesini (mesrur olmasını) sağlamaktır.’ \" [16] 13- İyi Amelin Ödülü Enes bin Malik şöyle der: İmam Hüseyin efendimizin (a.s.) huzurlarındaydım. Bu sırada içeriye bir cariye girdi ve İmam Hüseyin’e bir demetçiçek takdim etti. İmam, onun bu davranışını hemen ödüllendirerek; \"Seni Allah yolunda azat ettim, artık hürsün.\" buyurdular. Bunun üzerine ben hayretle; \"Efendim!\" dedim, \"Bir demet gül karşılığında bir cariyeyi azat mı ediyorsunuz?!\" diye sorunca, İmam; \"Allah Teala bizi böyle eğitip terbiye etmiştir.\" buyurdular, \"Rabbimiz, size saygı gösteren birine siz daha fazla saygılı olunuz, buyurmuştur. O cariyenin bana hediye ettiği gülden daha iyisi, onun hürriyetiydi.\" [17] 14- Dinin Dünyaya Alet Edilmesi Farazdak şöyle anlatır: Kûfe dönüşümde, yolda Hz. İmam Hüseyin bin Ali’ye (a.s.) rastladım. İmam; \"Ya Eba Firas, Kûfe’den ne haber?\" diye sordu. \"Kalpleri sizinle, ama kılıçları Emevilerin hizmetinde!\" dedim. \"Doğru söylüyorsun!\" buyurdular ve şöyle eklediler: \"İnsanlar dünyanın kölesidirler; dinleri ise sadece dillerinde bir oyuncaktır; dinleri dünyalarına yaradığı sürece dindardırlar; ama iş sınanmaya gelince, gerçek dindarların çok az olduğunu görürsün!\" [18] 15- Zulümden Sakın İmam Hüseyin (a.s.) oğlu Ali’ye (a.s.) şöyle buyurdular: \"Oğlum! Allah’tan başka yardımcısı olmayan birine zulmetmekten sakın!\" [19] 16- Günahkârların Mahrumiyeti \"Allah’ın haram ve günah kıldığı bir gayenin peşinde olan, ümit ettiği şeyi kaybeder ve korktuğuşey çabucak başına gelir.\" [20] 17- Düşkünlere Yardım \"Kim bir müminin sıkıntısını giderirse, Allah Teala, ondan dünya ve ahiretin sıkıntılarını giderir. Allah, iyilik edene iyilik eder; Allah iyilik edenleri sever.\" [21] 18- Nimetin Şükrü Olarak İyilik Etmek \"İnsanların size ihtiyaç duyması, Allah’ın size verdiği nimetlerden biridir; o halde size verilen nimetlerin kadrini bilin ve size gelen ihtiyaç sahiplerinin ihtiyacını giderin ki nimetinizi azaba dönüştürmüş olmayasınız.\" [22] 19- Onur Kırmamak \"Size bir ihtiyacını söyleyip el açan biri, böylece onurunu size takdim ediyor demektir; o halde siz de kendi onurunuza saygılı davranın ve onun ihtiyacını giderin.\" [23] 20- Din Nimettir Birisi, Hz. İmam Hüseyin’den (a.s.); \"Onlara Rabbinin nimetini söyle...\" ayetinin anlamını sordu; İmam şöyle buyurdular: \"Buradaki emir, Allah Teâlâ’nın kuluna dininde hediye ettiği ve dini vasıtasıyla lütuf buyurduğu nimeti anlatıp söylemesidir.\" [24] 21- Onur İçin Harcanan Mal Şairlere niçin para verdiği sorulduğunda; \"En iyi mal, insanın onurunun korunmasına vesile olan maldır.\" buyurdular. [25] 22- İhsan ve BağışYağmuru Adamın biri; \"Layık olmayan birine yapılacak yardım ve bağış boşa gider.\" deyince, orada bulunan Hz. İmam Hüseyin (a.s.); \"Öyle değildir.\" buyurdular, \"İyilik ve ihsan dediğin, sağanak yağmur gibi yağmalı, iyiler de kötüler de ondan faydalanabilmelidir.\" [26] 23- Cömertlik ve Cimrilik Hz. İmam Hüseyin (a.s.) bir şiirinde şöyle der: \"Dünya sana bağışta bulunduğunda, feleğin çarkı tersine dönmeden sen de herkese bağışta bulun hemen. Çünkü dünya sana cömertlik ederse (eline mal mülk geçerse), cömertlik ve bağışta bulunman onu azaltmaz. Dünya senden yüz çevirecek olursa, o zaman da cimrilik ve eli sıkı olmak bunu engelleyemez.\" [27] 24- İnsanca Onurlu Olmak Aşura günü Kays bin Eş’as; \"Yezid’in emrine teslim ol.\" deyince, İmam (a.s.) şöyle buyurdular: \"Allah’a yemin ederim ki, onursuz insanlar gibi davranıp size biat etmeyeceğim asla; korkak köleler gibi er meydanından kaçmayacağım asla!\" [28] 25- Hür İnsanların Ölümü \"Ölümden korkmak bana yakışmaz! Hakkı diriltmek ve izzete kavuşmasını sağlamak yolunda ölüm ne kadar da kolaydır! İzzet ve şeref uğruna ölmek, ölümsüz bir hayata kavuşmaktır; zilletle ve şerefsizce bir hayat ise mutlak ölümden başka şey değildir.\"title=\"\"> [29] 26- Müminle Münafığın Farkı \"Özür dileyeceğin bir şeyi yapma; zira mümin kötü bir şey yapmaz ve bu nedenle de özür dilemez; ama münafık her gün kötülük eder ve bu kötülüğü için özür diler.\" [30] 27- Nimetin Kadrini Bilmemek \" ‘İstidrac’ nimet içinde azap demektir. Her nevi kötülük ve zulümden beri olan Allah Teâlâ, bir kuluna nimetler verir de o kul bu nimetlerin şükrünü edâ etmekten mahrum olursa ‘istidrac’dadır demektir.\" [31] 28- Cennete Doğru Yarış \"Ceddim Resulullah’ın (s.a.a.) şöyle buyurduğuna şahit oldum: ‘İki kişi arasında anlaşmazlık ve küskünlük doğar da biri diğerinden önce davranıp ötekinin gönlünü alırsa, cennete doğru yarışta öne geçmiş demektir.’ \" [32] 29- Önce Selam Verilir Adamın biri İmam Hüseyin’i (a.s.) görünce; \"Nasılsınız efendim? Sağlık ve afiyet içindesinizdir inşaallah?\" diye söze başladı. İmam; \"Söze başlamadan önce selam verilir; Allah sana sağlık ve afiyet versin inşaallah.\" buyurdu ve yanındakilere dönüp; \"Selam vermeyinceye kadar kimseye sizinle konuşma izni vermeyin.\" diye ekledi. [33] 30- Bir Ahlak Dersi \"Ey insanlar! Bağış veihsanda bulunan, onur ve saygınlık kazanır; cimrilik eden, kendisini aşağılık hale getirir. İnsanların en cömerdi, hiçbir karşılık beklemeden verip bağışta bulunandır. Affı en yüce insan, güçlü ve üstün olduğu zaman affedebilen insandır. En fazla sıla-i rahimde bulunan (yakınlarına uğrayıp hallerini soran) kimse, onunla ilişkisini kesenlere uğrayıp hallerini soran kimsedir.\" [34] 31- Gıybetin Cezası İmam’ın (a.s.) yanında birisi gıybette bulunup birini çekiştirdi; bunun üzerine İmam; \"Gıybeti bırak.\" buyurdu, \"Çünkü gıybet, cehennem ateşinin köpeklerinin gıdasıdır.\" [35] 32- Dünyanın Çabucak Geçici Gölgesi Bir vaaz sırasında, kendisine ait olan şu şiiri okudu: \"Ey dünya zevkine alışanlar! Bunlar kalıcı değildir asla! Kalıcı olmayan bir gölgeye güvenmek aptallık edip oyuna gelmektir elbet!\" [36] 33- Hür Olmak Aşura günü Yezid orduları çadırlara saldırıp da Hz. İmam Hüseyin (a.s.) ile çadırların arasını kesince; \"Yazıklar olsun size ey Ebu Süfyan soyunun yandaşları!\" diye haykırdı, \"Dininiz yoksa ve ahiret azabından korkmuyorsanız, dünyanızda mert ve hür tıynetli olun bari! Sizin savaşınız benimle; kadınlarla çocuklardan ne istiyorsunuz?!\" [37] 34- Allah’tan Yardım İstemek \"Sıkıntıya düştüğünde insanlara elaçma; rızkları bölüştürüp paylaştıran Allah Teâlâ’dan başkasından rızk isteme. Ömrün yeter de doğudan batıya tüm dünyayı gezebilecek olursan, bizatihi mutlu veya mutsuz kimsenin var olmadığını görürsün. (Yâni, mutluluk ve bedbahtlık Allah’ın elindedir ve her ikisine de nasıl ulaşılacağını insanoğluna Allah öğretmiştir.)\" [38] 35- İmam Hüseyin’in Yârânının Fazileti Hz. İmam Hüseyin’in (a.s.) Aşura gecesi ashabı ve yârânına yaptığı konuşmadan: \"Rabbimi, övgülerin en güzeliyle över, hamdların en iyisiyle hamd ederim O’na. Rahatlıkta da, sıkıntıda da hamd ederim O’na. Ya Rabbi! Bizi nübüvvetle şereflendirdiğin için şükürler olsun sana! Kur’an’la eğitip yetiştirdiğin, Kur’an’ı öğrettiğin, dininin fıkhına âlim kıldığın; bize kulak, göz ve kalp lütfettiğin için hamd ederiz sana! Ya Rabbi! Bizi şükreden kullarından kıl! Ben kendi ashabım ve yârânımdan daha vefalı bir ashap ve kendi aile ve yakınlarımdan daha vefalı bir aile görmüş, duymuş değilim! Allah sizden razı olsun!\" [39] 36- Dünya ve Ahiret Şair Farazdak’la konuşurken İmam (a.s.) irticalen şu şiiri söyledi: \"Dünya hoş gibi görünse de, ölümsüz cennet diyarı çok daha değerlidir! Eğer şu vücutlar bir gün ölmek için yaratılmışsa, kılıçların gölgesinde şahadeti seçmek daha çok yaraşırinsana! İnsanoğlunun rızkı Allah’ın takdiriyle belirlendiğine göre, rızk edinmek için daha az hırs ve tamah göstermek yeğ değil mi? Servet, bırakıp gitmek için toplanıp yığılıyorsa eğer, insanoğlu bırakıp gideceği şeyde niçin bunca cimrilik etmede?\" [40] 37- Ölümün Hakikati \"Ölüm, sizi sıkıntı ve zorluklardan kurtarıp uçsuz bucaksız cennet ve oradaki ölümsüz nimetlere ulaştıran bir köprü konumundadır. Hapisten kurtulup da saraylarda yaşamak istemeyen kim var?! Ama sizin düşmanlarınız için durum böyle değil tabii. Onlar saraydan zindana geçer ve çetin azaplara uğrarlar.\" [41] 38- Şahadet Saadeti İmam Hüseyin (a.s.) Kerbelâ’da şöyle diyordu: \"Allah yolunda şehid olmayı saadet, zalimlerle birlikte yaşamayı ise pek acı bir zillet bilirim ben.\" [42] 39- Aşura Günü İmam Hüseyin’in (a.s.) İrticalen Okuduğu Şiir \"Dedem Allah Resulü, yaratılmışların en üstünüdür ve Allah’ın yeryüzünde ışıyıp duran meşalesi biziz. Ben Ali’nin oğluyum, Haşim Oğulları’nın o temiz soylu yiğidinin hani ve sırf bu iftihar bile yeter elbet bana. Peygamber soyunu yürüten Fatıma, annemdir benim; kanat verilen Cafer amcamdır benim. Allah’ın Kitabı bizim aramızda dosdoğru bir şekilde inmiştir; bizim hidayetimiz ve vahyimiz dillere destandır. Bütüninsanlar için Allah’ın emin ve güvenilir dayanak ve sığınağı biziz ve bu hakikati gizli-açık daima söylemişizdir insanlara. Kevser Havuzu’nun sahipleri biziz; dostlarımızı bizzat Hz. Resulullah’ın (s.a.a.) kadehiyle doyuracağız Kevser’e şüphesiz. Bizim Şia’mız insanlar arasında en aziz yârenlerdir; düşmanlarımız ise kıyamet günü hüsrana uğrayacak olanlardandır.\" [43] 40- Şahadete Koşmak Hz. Ali bin Hüseyin (a.s.) şöyle der: \"Babam Hz. Hüseyin bin Ali (a.s.) ile Kerbelâ’ya gidiyorduk. Nerede konaklasak, ne zaman tekrar yola koyulsak hep Hz. Yahya bin Zekeriya’yı anıyor, ondan söz ediyordu. Bir defasında; \"Dünyanın Allah indinde ne kadar değersiz olduğu, Yahya’nın başının Yahudi bir zinakâra (fahişeye) armağan götürülmesinden bellidir.\" buyurdu.\" [44] [1] - Zebihullah: Allah’ın kurbanı, Allah’a kurban olan. [2] - İbn-i Kesir, el-Bidaye ve’n-Nihaye, c. 8, s. 206. [3] - a.g.e. Sünen-i Tirmizi’den naklen. [4] - el-İsabe Fî Temyiz’is-Sahabe, c. 1, s. 335. [5] - (İlel’üş-Şerâyi’, c. 1, s. 9)id=\"ftn6\"> [6] - (Tuhef’ul-Ukul, s. 246) [7] - (Muntahab’ul-Eser, s. 92, Bihar’ul-Envar’dan naklen) [8] - (el-Fusul’ül-Mühimme, s. 1185; Edeb’ül-Hüseyin, s. 135) [9] - (Muntahab’ul-Eser, s. 94) [10] - (İrşad-ı Müfid, s. 205) [11] - (İrşad-ı Müfid, 183). [12] - (Tuhef’ul-Ukul, s. 243). [13] - (Edeb’ül-Hüseyin, s. 68, Menakıb’dan naklen) [14] - (Tuhef’ul-Ukul, s. 242) [15] - (Keşf’ül-Gumme, c. 2, s. 242) [16] - (Bihar’ul-Envar, c. 44, s. 192) [17] - (Keşf’ül-Gumme, c. 2, s. 243 ve Bihar’ul-Envar, c. 44, s. 195) [18] - (Keşf’ül-Gumme, c. 2, s. 244 ve Tuhef’ul-Ukul, s. 250) [19] - (Tuhef’ul-Ukul, s.251) [20] - (Tuhef’ul-Ukul, s. 253) [21] - (Keşf’ül-Gumme, c. 2, s. 242) [22] - (Keşf’ül-Gumme, c. 2, s. 244) [23] - (Keşf’ül-Gumme, c. 2, s. 208 ve Bihar’ul-Envar, c. 44, s. 196) [24] - (Tuhef’ul-Ukul, s. 251) [25] - (Keşf’ül-Gumme, c. 2, s. 243) [26] - (Tuhef’ul-Ukul, s. 250) [27] - (Edeb’ül-Hüseyin, s. 16, Menakıb’dan naklen) [28] - (İrşad-ı Müfid, s. 216) [29] - (Edeb’ül-Hüseyin, s. 159, İhkak’ul-Hak’tan naklen) [30] - (Tuhef’ul-Ukul, s. 253) [31] - (Tuhef’ul-Ukul, s. 250) [32] - (el-Fusul’ül-Mühimme, s. 186) [33] - (Tuhef’ul-Ukul, s. 250)id=\"ftn34\"> [34] - (Keşf’ül-Gumme, c. 2, s. 242) [35] - (Tuhef’ul-Ukul, s. 250) [36] - (Edeb’ül-Hüseyin, s. 15, Menakıb’dan naklen) [37] - (el-Luhuf, s. 70 ve Edeb’ül-Hüseyin, s. 162) [38] - (el-Fusul’ül-Mühimme, s. 188.) [39] - (İrşad-ı Müfid, s. 212) [40] - (Keşf’ül-Gumme, c. 2, s. 240) [41] - (Edeb’ül-Hüseyin, s. 160) [42] - (Tuhef’ul-Ukul, s. 249) [43] - (Nefes’ül-Mehmum, s. 219) [44] - (Bihar’ul-Envâr, c. 45, s. 298)\";s:9:\"published\";N;s:5:\"state\";i:1;s:6:\"access\";s:1:\"1\";s:8:\"language\";s:1:\"*\";s:18:\"publish_start_date\";s:19:\"2012-08-29 17:02:00\";s:16:\"publish_end_date\";s:19:\"0000-00-00 00:00:00\";s:10:\"start_date\";s:19:\"2012-08-29 17:03:00\";s:8:\"end_date\";s:19:\"0000-00-00 00:00:00\";s:10:\"list_price\";N;s:10:\"sale_price\";N;s:7:\"type_id\";i:1;}'),(25,'index.php?option=com_k2&view=item&id=841','index.php?option=com_k2&view=item&id=841:imam-hüseyin’in-hayatına-kısa-bir-bakış','İmam Hüseyin’in Hayatına Kısa Bir Bakış','Doğumu Hz. Ali ile Hz. Fatıma\'nın(a.s) çocuklarının, Hz. Peygamber-i Ekrem\'in (s.a.a) torunlarının, cennet gençlerinin iki efendisinin ve Muhammed-i Mustafa\'nın (s.a.a) iki ıtırlı gülünün ikincisi olup, Al-i Aba\'nın beşincisi olan, şehitler ve hür insanla','2019-11-03 13:37:37','600cd3f69a3cf078b26ae182b929464b',1,1,1,'*','2012-08-27 14:23:00','0000-00-00 00:00:00','2012-08-27 14:24:00','0000-00-00 00:00:00',0,0,1,'O:19:\"FinderIndexerResult\":18:{s:11:\"\0*\0elements\";a:25:{s:2:\"id\";s:3:\"841\";s:5:\"alias\";s:46:\"imam-hüseyin’in-hayatına-kısa-bir-bakış\";s:7:\"summary\";s:13523:\"<h1 align=\"center\">\r\n	&nbsp;</h1>\r\n\r\n<h3>\r\n	Doğumu</h3>\r\n\r\n<p>\r\n	Hz. Ali ile Hz. Fatıma&#39;nın(a.s) &ccedil;ocuklarının, Hz. Peygamber-i Ekrem&#39;in (s.a.a) torunlarının, cennet gen&ccedil;lerinin iki efendisinin ve Muhammed-i Mustafa&#39;nın (s.a.a) iki ıtırlı g&uuml;l&uuml;n&uuml;n ikincisi olup, Al-i Aba&#39;nın beşincisi olan, şehitler ve h&uuml;r insanların efendisi Hz. İmam H&uuml;seyin (a.s) Hicret&rsquo;in d&ouml;rd&uuml;nc&uuml; yılı Şaban ayının &uuml;&ccedil;&uuml;nde vahiy ve velayet yuvasında d&uuml;nyaya gelmiştir.<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\r\n\r\n<p>\r\n	O Hazret&rsquo;in doğum haberi Hz. Peygamber-i Ekrem&#39;e (s.a.a) ulaşınca, Hazret Hz. Ali (a.s) ile birlikte Hz. Fatıma (a.s) nın yanına gittiler ve &quot;Esma&#39;ya&quot; &ccedil;ocuğunu getirmelerini bildirdiler. Esma onu beyaz bir beze sararak Hz. Resul-&uuml; Ekrem&#39;e (s.a.a) getirdi. Hz. Resul-&uuml; Ekrem (s.a.a) onun sağ kulağına ezan ve sol kulağına ise ikame tilavet buyurdular.<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\r\n\r\n<p>\r\n	Doğumlarının yedinci kutlu g&uuml;n&uuml;nde Cebrail (a.s) indiler ve ş&ouml;yle dediler: &quot;Allah&#39;ın selamı &uuml;zerinize olsun, ey Allah&#39;ın Resul&uuml;, bu bebeğe Harun&#39;un k&uuml;&ccedil;&uuml;k oğlunun adını yani &quot;H&uuml;seyin&quot; adını koyun. &Ccedil;&uuml;nk&uuml; Harun Musa&#39;ya nasıl ise Ali de sana &ouml;yledir, şu farkla ki sen son peygambersin.&quot;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\r\n\r\n<p>\r\n	B&ouml;ylece &quot;H&uuml;seyin&quot; adı Allah tarafından Hz. Fatıma&#39;nın (a.s) ikinci &ccedil;ocuğuna koyulmuş oldu.</p>\r\n\r\n<p>\r\n	Yedinci veladet g&uuml;n&uuml;nde, Hz. Fatıma-ı Zehra (a.s) yeni bebeği i&ccedil;in bir koyun &quot;akike&quot; olarak (kurban etti) kesti, o Hazret&rsquo;in başını tıraş etti ve bebeğin sa&ccedil;larının ağırlığınca g&uuml;m&uuml;ş&uuml; sadaka olarak verdi.<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\r\n\r\n<p>\r\n	&Uuml;&ccedil;&uuml;nc&uuml; imam Hz. İmam H&uuml;seyin (a.s) şehit edildiklerinde elli yedi yaşında idiler, bu m&uuml;barek &ouml;m&uuml;rlerinin altı yılı cedleri Hz. Peygamber-i Ekrem&#39;in (s.a.a) hayatta oldukları zamanda ge&ccedil;miştir. Otuz yedi yıl babaları Hz. Ali (a.s) ile birlikte bulunmuş, kırk yedi yıl da kardeşi Hz. İmam Hasan (a.s) ile birlikte olmuşlardır. Kardeşi Hz. İmam Hasan&rsquo;dan sonra ise yaklaşık on yıl hayatta kalmışlardır. Dolayısıyla imametleri&nbsp; yaklaşık on yıl s&uuml;rm&uuml;şt&uuml;r.</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin&#39;in (a.s) k&uuml;nyeleri &quot;Ebu Abdullah&quot;idi. İmam H&uuml;seyin&#39;in (a.s) altı erkek ve &uuml;&ccedil; kız &ccedil;ocukları vardı. Hz. İmam Zeyn-&uuml;l Abidin (a.s) hari&ccedil;, Hazret&rsquo;in b&uuml;t&uuml;n erkek &ccedil;ocukları Kerbela&rsquo;da şehit edildiğinden, Hazret&rsquo;in nesli Hz. İmam Zeyn-&uuml;l Abidin (a.s) ile devam etmiştir.</p>\r\n\r\n<h3>\r\n	İmam H&uuml;seyin (a.s) ve Hz. Peygamber-i Ekrem (s.a.a)</h3>\r\n\r\n<p>\r\n	Hz. H&uuml;seyin bin Ali (a.s) &#39;nin hicretin d&ouml;rd&uuml;nc&uuml; yılında d&uuml;nyaya gelişinden Hz. Resul&uuml; Ekrem&#39;in (s.a.a) on birinci hicri yılında rıhlet etmesine kadar ge&ccedil;en zaman zarfında Hz. Peygamber-i Ekrem&#39;in (s.a.a) İmam H&uuml;seyin&#39;e (a.s) karşı &ouml;zel bir sevgi ve bağlılıkları vardı. &Uuml;&ccedil;&uuml;nc&uuml; imama g&ouml;sterilen bu ilgi ve sevgi onun makam ve derecesinin ne kadar y&uuml;ksek olduğunu vurgulamaktadır.</p>\r\n\r\n<p>\r\n	Selman-ı Farsi ş&ouml;yle rivayet eder: Hz. Resul-&uuml; Ekrem (s.a.a) imam H&uuml;seyin&#39;i (a.s) dizlerinin &uuml;zerine oturttular ve onu &ouml;p&uuml;p kokladıktan sonra ş&ouml;yle buyurdular: &quot;Sen b&uuml;y&uuml;ks&uuml;n, b&uuml;y&uuml;klerin oğlu ve b&uuml;y&uuml;klerin babasısın. Sen imamsın, imamın oğlu ve imamların babasısın. Sen Allah&#39;ın delili (burhanı), Allah&#39;ın delili&#39;nin oğlu ve Allah&#39;ın delillerinin babasısın, bunlar dokuz kişidir ve onların sonuncusu Kaimdir (İmam Zaman Hz. Mehdi (a.s).<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\r\n\r\n<p>\r\n	&quot;Malik&#39;in oğlu Enes&quot; ş&ouml;yle rivayet eder: &quot;Hz. Peygamber-i Ekrem&#39;e (s.a.a) Ehl-i Beyt&rsquo;inden hangisini daha &ccedil;ok sevdiğini sorduklarında Hazret: &quot;Hasan (a.s) ve H&uuml;seyin&#39;i (a.s)&quot; <a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a> buyurdular.</p>\r\n\r\n<p>\r\n	Defalarca Hz. Resul-&uuml; Ekrem (s.a.a) &quot;Hasan (a.s) ve H&uuml;seyin&#39;i (a.s) kucaklar, onları &ouml;p&uuml;p koklarlardı.&quot;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\r\n\r\n<p>\r\n	Ebu Hureyre ş&ouml;yle rivayet eder: &quot;Hz. Resul-&uuml; Ekrem (s.a.a) sevgili torunları Hasan (a.s) ve H&uuml;seyin&#39;i (a.s) omuzlarına almış bize doğru gelmekteydi. Bize ulaştığında ş&ouml;yle buyurdular:&quot; Bu iki &ccedil;ocuğumu seven beni sevmiştir ve onlara d&uuml;şmanlık besleyen bana d&uuml;şmanlık beslemiştir.&quot;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\r\n\r\n<p>\r\n	Hz. Peygamber-i Ekrem (s.a.a) ile imam H&uuml;seyin (a.s) arasındaki manevi bağı Peygamberimizin şu s&ouml;zleri a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ne sermektedir: &quot;H&uuml;seyin benden, ben de H&uuml;seyin&rsquo;denim.&quot;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<h3>\r\n	İmam H&uuml;seyin (a.s) ve Babaları Hz. Ali (a.s)</h3>\r\n\r\n<p>\r\n	İmam H&uuml;seyn&#39;in (a.s) bereketli &ouml;m&uuml;rlerinin altı yılı Hz. Peygamber-i Ekrem&#39;le (s.a.a) ge&ccedil;miştir. Hz. Peygamber-i Ekrem&#39;in (s.a.a) vefatlarından sonra otuz yıl babalarıyla birlikte olmuşlardır. Babaları Hz. Ali (a.s) sadece ve sadece insafla h&uuml;k&uuml;m vermiş, tam bir samimiyetle Rabbine kullukta bulunmuş, Allah Teala&#39;dan başka bir şey g&ouml;rmemiş, Allah&#39;tan başka bir şey istememiş ve Allah&#39;tan başkasına da ulaşmamıştır. Hilafetlerinde d&uuml;şmanları onu bir lahza dahi rahat bırakmamışlar, hakkını gasbetmiş, eziyette bulunmuşlardır ona.</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin (a.s) bu m&uuml;ddet zarfında babasının izinde y&uuml;r&uuml;m&uuml;ş, onun emrinde olmuştur. Babalarının halife olduğu zamanda Hz. İmam H&uuml;seyin İsl&acirc;mi hedefleri koruma yolunda fedak&acirc;r bir asker &ouml;rneği sergilemiş, &quot;Cemel&quot;, &quot;Sıffin&quot; ve &quot;Nehrevan&quot; savaşlarına katılmıştır.<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\r\n\r\n<p>\r\n	Evet, o, babası m&uuml;minlerin emirinin izinden ayrılmamış, daima Allah&#39;ın dinini desteklemiştir. Hatta bazen başkalarının huzurunda hilafeti gasbedenlere karşı &ccedil;ıkmıştır.<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\r\n\r\n<h3>\r\n	İmam H&uuml;seyin ve Ağabeyi Hz. Hasan</h3>\r\n\r\n<p>\r\n	Hz. Ali&#39;nin (a.s) şehadetlerinden sonra Allah ve Resul&uuml;&#39;n&uuml;n emriyle imamet, Hz. Ali&#39;nin b&uuml;y&uuml;k oğlu Hz. Hasan bin Ali&#39;ye (a.s) intikal etti, ve b&ouml;ylece İmam Hasan&#39;a (a.s) itaat etmek t&uuml;m M&uuml;sl&uuml;manlara vacip oldu. İmam H&uuml;seyin (a.s) de, dedesi Hz. Resulullah&#39;a (s.a.a) gelen vahyin terbiyesiyle b&uuml;y&uuml;m&uuml;ş ve Hz. Ali (a.s) gibi bir babayla Hz. Fatıma (a.s) gibi annenin eğitimi altında yetişmiş olduğundan ağabeyiyle aynı fikri paylaşmakta ve onun izinden y&uuml;r&uuml;mekte, onunla beraber &ccedil;alışmaktaydı.</p>\r\n\r\n<p>\r\n	İsl&acirc;m ve M&uuml;sl&uuml;manların hayrı i&ccedil;in İmam Hasan (a.s) Muaviye ile sulh ettiler ve bu durumun getirdiği rahatsızlıkları imam H&uuml;seyin (a.s) ağabeyi ile birlikte g&ouml;ğ&uuml;sledi. İmam H&uuml;seyin (a.s) bu anlaşmanın İsl&acirc;m ve M&uuml;sl&uuml;manların yararına olacağını bildiğinden bu duruma asla itiraz etmedi. Hatta bir g&uuml;n Muaviye İmam Hasan ve İmam H&uuml;seyin&#39;in (a.s) huzurunda onlara hakarette bulunmaya kalkışınca İmam H&uuml;seyin (a.s) onun ağzının payını vermek i&ccedil;in yerinden doğrulmuş, ama ağabeyi İmam Hasan&#39;ın m&uuml;dahalesi &uuml;zerine tekrar sabırla yerine oturmuş ve İmam Hasan (a.s) Muaviye&#39;nin cevabını bizzat vererek onu susturmuştu.<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\r\n\r\n<h3>\r\n	İmam H&uuml;seyin (a.s) Muaviye&#39;ye Karşı</h3>\r\n\r\n<p align=\"left\">\r\n	İmam Hasan (a.s) (Allah ve meleklerinin selamı ona olsun) Muaviye tarafından şehid edilince, m&uuml;minlerin emirliği, M&uuml;sl&uuml;manların imameti ve rehberliği İmam H&uuml;seyin&#39;e (a.s) intikal etti.</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin (a.s)&nbsp; Muaviye&#39;nin İslam&icirc; iddialarla iktidara oturduğunu, ger&ccedil;ekte ise İslamı, İsl&acirc;mileşmiş toplumu ve Allah Teala&#39;nın kanunlarını ortadan kaldırmaya &ccedil;alıştığını g&ouml;rmekteydi. O Hazret bu durumdan pek rahatsızdı. Fakat ağabeyleri İmam Hasan (a.s)&#39;ın da du&ccedil;ar oldukları durum gibi onun da ordu toplayıp Muavi&#39;ye&#39;yi İsl&acirc;mi h&uuml;kumetten alaşağı edecek g&uuml;c&uuml; yoktu.</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin (a.s) kararını a&ccedil;ığa vuracak olur da silah ve asker toplamaya başlayıp Muaviye&#39;yi ortadan kaldırma girişimi duyulursa hi&ccedil;bir faydalı hareket yapamadan ortadan kaldırılacağını biliyordu. Muaviye hile ve d&uuml;zenbazlıkla ve beyt&uuml;lmaldan verdiği r&uuml;şvetlerle h&uuml;k&uuml;metini ayakta tutmayı ve halkı susturmayı başarmıştı. Onun altınlarıyla beslenen bazı sahabeler uydurma hadislerle Muaviye&#39;nin iktidarını meşru g&ouml;stermeye &ccedil;alışmakta, onun muhaliflerini ise kafir ve m&uuml;şrik olarak tanıtmaktaydılar. Sahabe olan herkesin mutlaka d&uuml;r&uuml;st ve m&uuml;min de olduğunu zanneden saf halk kesimi ise bunları kabullenmekte ve Muaviye&#39;yle adamlarına itaat etmekteydiler.</p>\r\n\r\n<p>\r\n	Muaviye para, zorbalık ve sahtek&acirc;rlık gibi silahlarla b&uuml;t&uuml;n muhaliflerini susturmakta, direnenleri acımasızca katletmekte, &ouml;ld&uuml;remediklerini ise gizlice zehirletmekteydi.</p>\r\n\r\n<p>\r\n	Bu şartlarda İmam H&uuml;seyin de (a.s) bir şeyler yapmaya girişse sonu&ccedil; alamadan hile ve kurnazlıkla &ouml;ld&uuml;r&uuml;lecek ve bu t&uuml;r bir &ouml;l&uuml;mden İsl&acirc;m dini hi&ccedil; bir fayda g&ouml;remeyecekti.</p>\r\n\r\n<p>\r\n	Muaviye&#39;nin hayatta olduğu yıllarda Hz. İmam H&uuml;seyin (a.s) de ağabeyi Hz. İmam Hasan (a.s) gibi mazlumca yaşamış ve ciddi bir muhalefete girişmemiştir. Bazen Muaviye&#39;yle adamlarının &ccedil;irkin hareket ve davranışlarını eleştirmekle yetiniyor, b&ouml;ylece halkı gelecekte vuku bulacak olaylar i&ccedil;in &uuml;mitlendiriyordu. Muaviye kendi veliahdı olarak se&ccedil;tiği Yezid i&ccedil;in halktan biat toplamaya başladığında Hz. İmam H&uuml;seyin (a.s) şiddetle muhalefette bulunmuş, Yezid&#39;e asla biat etmemiş ve onun veliahtlığını kesinlikle kabullenmemiştir. Bu konuda Muaviye&#39;yi &ccedil;ok sert bir dille eleştirmiş, şiddetle kınayan mektuplar g&ouml;ndermiştir.<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\r\n\r\n<p>\r\n	Muaviye de İmam H&uuml;seyin&#39;den (a.s) Yezid i&ccedil;in biat almakta ısrar etmedi ve bu durum, Muaviyenin &ouml;l&uuml;m&uuml;ne dek s&uuml;rd&uuml;.</p>\r\n\r\n<p>\r\n	Hz. İmam H&uuml;seyin&rsquo;in (a.s) Muaviye&rsquo;nin &ouml;l&uuml;m&uuml;nden sonraki Aşura g&uuml;n&uuml; Kerbela&rsquo;da şehid oluncaya kadar ge&ccedil;en s&uuml;re&ccedil;teki yaşamıyla ilgili ise dergimizin diğer makalelerinde yeterli bilgi mevcut olduğundan bu s&uuml;rece ayrıca değinmeye gerek g&ouml;rm&uuml;yoruz.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<div>\r\n	&nbsp;\r\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\r\n	<div id=\"edn1\">\r\n		<p>\r\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a> -Tabers&icirc;, İ&#39;lam&#39;ul Ver&acirc;, s: 213.</p>\r\n	</div>\r\n\r\n	<div id=\"edn2\">\r\n		<p>\r\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a> - Şeyh Tusi, Emali, c:1 s: 377.</p>\r\n	</div>\r\n\r\n	<div id=\"edn3\">\r\n		<p>\r\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a> - Şeyh Saduk, Meani&#39;ul Ahbar, s:57.</p>\r\n	</div>\r\n\r\n	<div id=\"edn4\">\r\n		<p>\r\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a> - Kuleyni, K&acirc;fi, 6/33.</p>\r\n	</div>\r\n\r\n	<div id=\"edn5\">\r\n		<p>\r\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a> - Maktel-i Harezm&icirc; 1/146.</p>\r\n	</div>\r\n\r\n	<div id=\"edn6\">\r\n		<p>\r\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a> - S&uuml;nen-i Tirmizi 5/323.</p>\r\n	</div>\r\n\r\n	<div id=\"edn7\">\r\n		<p>\r\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a> - Zehair&#39;ul Ukb&acirc;&nbsp; s:122.</p>\r\n	</div>\r\n\r\n	<div id=\"edn8\">\r\n		<p>\r\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a> - İsabe, İbni Es&icirc;r 11/330.</p>\r\n	</div>\r\n\r\n	<div id=\"edn9\">\r\n		<p>\r\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a> - S&uuml;nen-i Tirmizi 5/324.</p>\r\n	</div>\r\n\r\n	<div id=\"edn10\">\r\n		<p>\r\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a> - İs&acirc;be, 1/333.</p>\r\n	</div>\r\n\r\n	<div id=\"edn11\">\r\n		<p>\r\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a> - İbni Cevzi, Tezkire&#39;t-il Havas, s:34.</p>\r\n	</div>\r\n\r\n	<div id=\"edn12\">\r\n		<p>\r\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a> - Şeyh M&uuml;fid, İrşad, s:173.</p>\r\n	</div>\r\n\r\n	<div id=\"edn13\">\r\n		<p>\r\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a> - Rical-ı Keş&acirc;, s: 94.</p>\r\n	</div>\r\n</div>\";s:4:\"body\";s:0:\"\";s:5:\"catid\";s:2:\"27\";s:10:\"created_by\";s:3:\"536\";s:16:\"created_by_alias\";s:0:\"\";s:8:\"modified\";s:19:\"2019-11-03 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Ali ile Hz. Fatıma\'nın(a.s) çocuklarının, Hz. Peygamber-i Ekrem\'in (s.a.a) torunlarının, cennet gençlerinin iki efendisinin ve Muhammed-i Mustafa\'nın (s.a.a) iki ıtırlı gülünün ikincisi olup, Al-i Aba\'nın beşincisi olan, şehitler ve hür insanların efendisi Hz. İmam Hüseyin (a.s) Hicret’in dördüncü yılı Şaban ayının üçünde vahiy ve velayet yuvasında dünyaya gelmiştir. [1] O Hazret’in doğum haberi Hz. Peygamber-i Ekrem\'e (s.a.a) ulaşınca, Hazret Hz. Ali (a.s) ile birlikte Hz. Fatıma (a.s) nın yanına gittiler ve \"Esma\'ya\" çocuğunu getirmelerini bildirdiler. Esma onu beyaz bir beze sararak Hz. Resul-ü Ekrem\'e (s.a.a) getirdi. Hz. Resul-ü Ekrem (s.a.a) onun sağ kulağına ezan ve sol kulağına ise ikame tilavet buyurdular. [2] Doğumlarının yedinci kutlu gününde Cebrail (a.s) indiler ve şöyle dediler: \"Allah\'ın selamı üzerinize olsun, ey Allah\'ın Resulü, bu bebeğe Harun\'un küçük oğlunun adını yani \"Hüseyin\" adını koyun. Çünkü Harun Musa\'ya nasıl ise Ali de sana öyledir, şu farkla ki sen son peygambersin.\" [3] Böylece \"Hüseyin\" adı Allah tarafından Hz. Fatıma\'nın (a.s) ikinci çocuğuna koyulmuş oldu. Yedinci veladet gününde, Hz. Fatıma-ı Zehra (a.s) yeni bebeği için bir koyun \"akike\" olarak (kurban etti) kesti, o Hazret’in başını tıraş etti ve bebeğin saçlarının ağırlığınca gümüşü sadaka olarak verdi.title=\"\"> [4] Üçüncü imam Hz. İmam Hüseyin (a.s) şehit edildiklerinde elli yedi yaşında idiler, bu mübarek ömürlerinin altı yılı cedleri Hz. Peygamber-i Ekrem\'in (s.a.a) hayatta oldukları zamanda geçmiştir. Otuz yedi yıl babaları Hz. Ali (a.s) ile birlikte bulunmuş, kırk yedi yıl da kardeşi Hz. İmam Hasan (a.s) ile birlikte olmuşlardır. Kardeşi Hz. İmam Hasan’dan sonra ise yaklaşık on yıl hayatta kalmışlardır. Dolayısıyla imametleri yaklaşık on yıl sürmüştür. İmam Hüseyin\'in (a.s) künyeleri \"Ebu Abdullah\"idi. İmam Hüseyin\'in (a.s) altı erkek ve üç kız çocukları vardı. Hz. İmam Zeyn-ül Abidin (a.s) hariç, Hazret’in bütün erkek çocukları Kerbela’da şehit edildiğinden, Hazret’in nesli Hz. İmam Zeyn-ül Abidin (a.s) ile devam etmiştir. İmam Hüseyin (a.s) ve Hz. Peygamber-i Ekrem (s.a.a) Hz. Hüseyin bin Ali (a.s) \'nin hicretin dördüncü yılında dünyaya gelişinden Hz. Resulü Ekrem\'in (s.a.a) on birinci hicri yılında rıhlet etmesine kadar geçen zaman zarfında Hz. Peygamber-i Ekrem\'in (s.a.a) İmam Hüseyin\'e (a.s) karşı özel bir sevgi ve bağlılıkları vardı. Üçüncü imama gösterilen bu ilgi ve sevgi onun makam ve derecesinin ne kadar yüksek olduğunu vurgulamaktadır. Selman-ı Farsi şöyle rivayet eder: Hz. Resul-ü Ekrem (s.a.a) imam Hüseyin\'i (a.s) dizlerinin üzerine oturttular ve onu öpüp kokladıktan sonra şöyle buyurdular: \"Sen büyüksün, büyüklerin oğlu ve büyüklerin babasısın. Sen imamsın, imamın oğlu ve imamların babasısın. Sen Allah\'ın delili (burhanı), Allah\'ın delili\'nin oğlu ve Allah\'ın delillerininbabasısın, bunlar dokuz kişidir ve onların sonuncusu Kaimdir (İmam Zaman Hz. Mehdi (a.s). [5] \"Malik\'in oğlu Enes\" şöyle rivayet eder: \"Hz. Peygamber-i Ekrem\'e (s.a.a) Ehl-i Beyt’inden hangisini daha çok sevdiğini sorduklarında Hazret: \"Hasan (a.s) ve Hüseyin\'i (a.s)\" [6] buyurdular. Defalarca Hz. Resul-ü Ekrem (s.a.a) \"Hasan (a.s) ve Hüseyin\'i (a.s) kucaklar, onları öpüp koklarlardı.\" [7] Ebu Hureyre şöyle rivayet eder: \"Hz. Resul-ü Ekrem (s.a.a) sevgili torunları Hasan (a.s) ve Hüseyin\'i (a.s) omuzlarına almış bize doğru gelmekteydi. Bize ulaştığında şöyle buyurdular:\" Bu iki çocuğumu seven beni sevmiştir ve onlara düşmanlık besleyen bana düşmanlık beslemiştir.\" [8] Hz. Peygamber-i Ekrem (s.a.a) ile imam Hüseyin (a.s) arasındaki manevi bağı Peygamberimizin şu sözleri açıkça gözler önüne sermektedir: \"Hüseyin benden, ben de Hüseyin’denim.\" [9] İmam Hüseyin (a.s) ve Babaları Hz. Ali (a.s) İmam Hüseyn\'in (a.s) bereketli ömürlerinin altı yılı Hz. Peygamber-i Ekrem\'le (s.a.a) geçmiştir. Hz. Peygamber-i Ekrem\'in (s.a.a) vefatlarından sonra otuz yıl babalarıyla birlikte olmuşlardır. Babaları Hz. Ali (a.s) sadece ve sadece insafla hüküm vermiş, tam bir samimiyetle Rabbine kullukta bulunmuş, Allah Teala\'dan başka bir şey görmemiş, Allah\'tan başka bir şey istememiş ve Allah\'tan başkasına da ulaşmamıştır. Hilafetlerinde düşmanları onu bir lahza dahi rahatbırakmamışlar, hakkını gasbetmiş, eziyette bulunmuşlardır ona. İmam Hüseyin (a.s) bu müddet zarfında babasının izinde yürümüş, onun emrinde olmuştur. Babalarının halife olduğu zamanda Hz. İmam Hüseyin İslâmi hedefleri koruma yolunda fedakâr bir asker örneği sergilemiş, \"Cemel\", \"Sıffin\" ve \"Nehrevan\" savaşlarına katılmıştır. [10] Evet, o, babası müminlerin emirinin izinden ayrılmamış, daima Allah\'ın dinini desteklemiştir. Hatta bazen başkalarının huzurunda hilafeti gasbedenlere karşı çıkmıştır. [11] İmam Hüseyin ve Ağabeyi Hz. Hasan Hz. Ali\'nin (a.s) şehadetlerinden sonra Allah ve Resulü\'nün emriyle imamet, Hz. Ali\'nin büyük oğlu Hz. Hasan bin Ali\'ye (a.s) intikal etti, ve böylece İmam Hasan\'a (a.s) itaat etmek tüm Müslümanlara vacip oldu. İmam Hüseyin (a.s) de, dedesi Hz. Resulullah\'a (s.a.a) gelen vahyin terbiyesiyle büyümüş ve Hz. Ali (a.s) gibi bir babayla Hz. Fatıma (a.s) gibi annenin eğitimi altında yetişmiş olduğundan ağabeyiyle aynı fikri paylaşmakta ve onun izinden yürümekte, onunla beraber çalışmaktaydı. İslâm ve Müslümanların hayrı için İmam Hasan (a.s) Muaviye ile sulh ettiler ve bu durumun getirdiği rahatsızlıkları imam Hüseyin (a.s) ağabeyi ile birlikte göğüsledi. İmam Hüseyin (a.s) bu anlaşmanın İslâm ve Müslümanların yararına olacağını bildiğinden bu duruma asla itiraz etmedi. Hatta bir gün Muaviye İmam Hasan ve İmam Hüseyin\'in (a.s) huzurunda onlara hakarette bulunmaya kalkışınca İmam Hüseyin (a.s) onun ağzının payını vermek için yerinden doğrulmuş, ama ağabeyiİmam Hasan\'ın müdahalesi üzerine tekrar sabırla yerine oturmuş ve İmam Hasan (a.s) Muaviye\'nin cevabını bizzat vererek onu susturmuştu. [12] İmam Hüseyin (a.s) Muaviye\'ye Karşı İmam Hasan (a.s) (Allah ve meleklerinin selamı ona olsun) Muaviye tarafından şehid edilince, müminlerin emirliği, Müslümanların imameti ve rehberliği İmam Hüseyin\'e (a.s) intikal etti. İmam Hüseyin (a.s) Muaviye\'nin İslamî iddialarla iktidara oturduğunu, gerçekte ise İslamı, İslâmileşmiş toplumu ve Allah Teala\'nın kanunlarını ortadan kaldırmaya çalıştığını görmekteydi. O Hazret bu durumdan pek rahatsızdı. Fakat ağabeyleri İmam Hasan (a.s)\'ın da duçar oldukları durum gibi onun da ordu toplayıp Muavi\'ye\'yi İslâmi hükumetten alaşağı edecek gücü yoktu. İmam Hüseyin (a.s) kararını açığa vuracak olur da silah ve asker toplamaya başlayıp Muaviye\'yi ortadan kaldırma girişimi duyulursa hiçbir faydalı hareket yapamadan ortadan kaldırılacağını biliyordu. Muaviye hile ve düzenbazlıkla ve beytülmaldan verdiği rüşvetlerle hükümetini ayakta tutmayı ve halkı susturmayı başarmıştı. Onun altınlarıyla beslenen bazı sahabeler uydurma hadislerle Muaviye\'nin iktidarını meşru göstermeye çalışmakta, onun muhaliflerini ise kafir ve müşrik olarak tanıtmaktaydılar. Sahabe olan herkesin mutlaka dürüst ve mümin de olduğunu zanneden saf halk kesimi ise bunları kabullenmekte ve Muaviye\'yle adamlarına itaat etmekteydiler. Muaviye para, zorbalık ve sahtekârlık gibi silahlarla bütün muhaliflerini susturmakta, direnenleri acımasızca katletmekte, öldüremediklerini ise gizlice zehirletmekteydi. Buşartlarda İmam Hüseyin de (a.s) bir şeyler yapmaya girişse sonuç alamadan hile ve kurnazlıkla öldürülecek ve bu tür bir ölümden İslâm dini hiç bir fayda göremeyecekti. Muaviye\'nin hayatta olduğu yıllarda Hz. İmam Hüseyin (a.s) de ağabeyi Hz. İmam Hasan (a.s) gibi mazlumca yaşamış ve ciddi bir muhalefete girişmemiştir. Bazen Muaviye\'yle adamlarının çirkin hareket ve davranışlarını eleştirmekle yetiniyor, böylece halkı gelecekte vuku bulacak olaylar için ümitlendiriyordu. Muaviye kendi veliahdı olarak seçtiği Yezid için halktan biat toplamaya başladığında Hz. İmam Hüseyin (a.s) şiddetle muhalefette bulunmuş, Yezid\'e asla biat etmemiş ve onun veliahtlığını kesinlikle kabullenmemiştir. Bu konuda Muaviye\'yi çok sert bir dille eleştirmiş, şiddetle kınayan mektuplar göndermiştir. [13] Muaviye de İmam Hüseyin\'den (a.s) Yezid için biat almakta ısrar etmedi ve bu durum, Muaviyenin ölümüne dek sürdü. Hz. İmam Hüseyin’in (a.s) Muaviye’nin ölümünden sonraki Aşura günü Kerbela’da şehid oluncaya kadar geçen süreçteki yaşamıyla ilgili ise dergimizin diğer makalelerinde yeterli bilgi mevcut olduğundan bu sürece ayrıca değinmeye gerek görmüyoruz. [1] -Tabersî, İ\'lam\'ul Verâ, s: 213. [2] - Şeyh Tusi, Emali, c:1 s: 377. [3] - Şeyh Saduk, Meani\'ul Ahbar,s:57. [4] - Kuleyni, Kâfi, 6/33. [5] - Maktel-i Harezmî 1/146. [6] - Sünen-i Tirmizi 5/323. [7] - Zehair\'ul Ukbâ s:122. [8] - İsabe, İbni Esîr 11/330. [9] - Sünen-i Tirmizi 5/324. [10] - İsâbe, 1/333. [11] - İbni Cevzi, Tezkire\'t-il Havas, s:34. [12] - Şeyh Müfid, İrşad, s:173. [13] - Rical-ı Keşâ, s: 94.\";s:9:\"published\";N;s:5:\"state\";i:1;s:6:\"access\";s:1:\"1\";s:8:\"language\";s:1:\"*\";s:18:\"publish_start_date\";s:19:\"2012-08-27 14:23:00\";s:16:\"publish_end_date\";s:19:\"0000-00-00 00:00:00\";s:10:\"start_date\";s:19:\"2012-08-27 14:24:00\";s:8:\"end_date\";s:19:\"0000-00-00 00:00:00\";s:10:\"list_price\";N;s:10:\"sale_price\";N;s:7:\"type_id\";i:1;}');
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/*!40000 ALTER TABLE `ftcwg_finder_links_terms0` ENABLE KEYS */;
UNLOCK TABLES;

--
-- Table structure for table `ftcwg_finder_links_terms1`
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/*!40101 SET @saved_cs_client     = @@character_set_client */;
/*!40101 SET character_set_client = utf8 */;
CREATE TABLE `ftcwg_finder_links_terms1` (
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  KEY `idx_link_term_weight` (`link_id`,`term_id`,`weight`)
) ENGINE=MyISAM DEFAULT CHARSET=utf8;
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--
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/*!40000 ALTER TABLE `ftcwg_finder_links_terms4` ENABLE KEYS */;
UNLOCK TABLES;

--
-- Table structure for table `ftcwg_finder_links_terms5`
--

DROP TABLE IF EXISTS `ftcwg_finder_links_terms5`;
/*!40101 SET @saved_cs_client     = @@character_set_client */;
/*!40101 SET character_set_client = utf8 */;
CREATE TABLE `ftcwg_finder_links_terms5` (
  `link_id` int(10) unsigned NOT NULL,
  `term_id` int(10) unsigned NOT NULL,
  `weight` float unsigned NOT NULL,
  PRIMARY KEY (`link_id`,`term_id`),
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/*!40000 ALTER TABLE `ftcwg_finder_links_terms7` DISABLE KEYS */;
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UNLOCK TABLES;

--
-- Table structure for table `ftcwg_finder_links_terms8`
--

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/*!40101 SET @saved_cs_client     = @@character_set_client */;
/*!40101 SET character_set_client = utf8 */;
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  KEY `idx_link_term_weight` (`link_id`,`term_id`,`weight`)
) ENGINE=MyISAM DEFAULT CHARSET=utf8;
/*!40101 SET character_set_client = @saved_cs_client */;

--
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LOCK TABLES `ftcwg_finder_links_terms8` WRITE;
/*!40000 ALTER TABLE `ftcwg_finder_links_terms8` DISABLE KEYS */;
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/*!40000 ALTER TABLE `ftcwg_finder_links_terms9` DISABLE KEYS */;
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/*!40000 ALTER TABLE `ftcwg_finder_links_terms9` ENABLE KEYS */;
UNLOCK TABLES;

--
-- Table structure for table `ftcwg_finder_links_termsa`
--

DROP TABLE IF EXISTS `ftcwg_finder_links_termsa`;
/*!40101 SET @saved_cs_client     = @@character_set_client */;
/*!40101 SET character_set_client = utf8 */;
CREATE TABLE `ftcwg_finder_links_termsa` (
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  `term_id` int(10) unsigned NOT NULL,
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  KEY `idx_term_weight` (`term_id`,`weight`),
  KEY `idx_link_term_weight` (`link_id`,`term_id`,`weight`)
) ENGINE=MyISAM DEFAULT CHARSET=utf8;
/*!40101 SET character_set_client = @saved_cs_client */;

--
-- Dumping data for table `ftcwg_finder_links_termsa`
--

LOCK TABLES `ftcwg_finder_links_termsa` WRITE;
/*!40000 ALTER TABLE `ftcwg_finder_links_termsa` DISABLE KEYS */;
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/*!40000 ALTER TABLE `ftcwg_finder_links_termsa` ENABLE KEYS */;
UNLOCK TABLES;

--
-- Table structure for table `ftcwg_finder_links_termsb`
--

DROP TABLE IF EXISTS `ftcwg_finder_links_termsb`;
/*!40101 SET @saved_cs_client     = @@character_set_client */;
/*!40101 SET character_set_client = utf8 */;
CREATE TABLE `ftcwg_finder_links_termsb` (
  `link_id` int(10) unsigned NOT NULL,
  `term_id` int(10) unsigned NOT NULL,
  `weight` float unsigned NOT NULL,
  PRIMARY KEY (`link_id`,`term_id`),
  KEY `idx_term_weight` (`term_id`,`weight`),
  KEY `idx_link_term_weight` (`link_id`,`term_id`,`weight`)
) ENGINE=MyISAM DEFAULT CHARSET=utf8;
/*!40101 SET character_set_client = @saved_cs_client */;

--
-- Dumping data for table `ftcwg_finder_links_termsb`
--

LOCK TABLES `ftcwg_finder_links_termsb` WRITE;
/*!40000 ALTER TABLE `ftcwg_finder_links_termsb` DISABLE KEYS */;
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/*!40000 ALTER TABLE `ftcwg_finder_links_termsc` DISABLE KEYS */;
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/*!40000 ALTER TABLE `ftcwg_finder_links_termse` DISABLE KEYS */;
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/*!40000 ALTER TABLE `ftcwg_finder_links_termsf` DISABLE KEYS */;
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/*!40000 ALTER TABLE `ftcwg_finder_links_termsf` ENABLE KEYS */;
UNLOCK TABLES;

--
-- Table structure for table `ftcwg_finder_taxonomy`
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/*!40101 SET @saved_cs_client     = @@character_set_client */;
/*!40101 SET character_set_client = utf8 */;
CREATE TABLE `ftcwg_finder_taxonomy` (
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  `parent_id` int(10) unsigned NOT NULL DEFAULT 0,
  `title` varchar(255) NOT NULL,
  `state` tinyint(1) unsigned NOT NULL DEFAULT 1,
  `access` tinyint(1) unsigned NOT NULL DEFAULT 0,
  `ordering` tinyint(1) unsigned NOT NULL DEFAULT 0,
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  KEY `state` (`state`),
  KEY `ordering` (`ordering`),
  KEY `access` (`access`),
  KEY `idx_parent_published` (`parent_id`,`state`,`access`)
) ENGINE=MyISAM AUTO_INCREMENT=130 DEFAULT CHARSET=utf8;
/*!40101 SET character_set_client = @saved_cs_client */;

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/*!40000 ALTER TABLE `ftcwg_finder_taxonomy` DISABLE KEYS */;
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CREATE TABLE `ftcwg_finder_terms` (
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  `common` tinyint(1) unsigned NOT NULL DEFAULT 0,
  `phrase` tinyint(1) unsigned NOT NULL DEFAULT 0,
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  `soundex` varchar(75) NOT NULL,
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  KEY `idx_term_phrase` (`term`,`phrase`),
  KEY `idx_stem_phrase` (`stem`,`phrase`),
  KEY `idx_soundex_phrase` (`soundex`,`phrase`)
) ENGINE=MyISAM AUTO_INCREMENT=179848 DEFAULT CHARSET=utf8;
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الأَكبادِ',0,1,1.5667,'آ000',2),(59737,'آكِلَةِ الأَكبادِ اللَّعينُ','آكِلَةِ الأَكبادِ اللَّعينُ',0,1,1.9,'آ000',2),(59738,'آلَ','آلَ',0,0,0.2,'آ000',2),(59739,'آلَ زِيادٍ','آلَ زِيادٍ',0,1,1.3333,'آ000',2),(59740,'آلَ زِيادٍ وَآلَ','آلَ زِيادٍ وَآلَ',0,1,1.5333,'آ000',2),(59741,'آلُ','آلُ',0,0,0.2,'آ000',2),(59742,'آلُ زِيادٍ','آلُ زِيادٍ',0,1,1.3333,'آ000',2),(59743,'آلُ زِيادٍ وَآلُ','آلُ زِيادٍ وَآلُ',0,1,1.5333,'آ000',2),(59744,'أكْرَمَني','أكْرَمَني',0,0,0.6,'أ000',2),(59745,'أكْرَمَني بِمَعْرِفَتِكُمْ','أكْرَمَني بِمَعْرِفَتِكُمْ',0,1,1.8667,'أ000',2),(59746,'أكْرَمَني بِمَعْرِفَتِكُمْ وَمَعْرِفَةِ','أكْرَمَني بِمَعْرِفَتِكُمْ وَمَعْرِفَةِ',0,1,2,'أ000',2),(59747,'ابْنَ','ابْنَ',0,0,0.3333,'ا000',2),(59748,'ابْنَ مَرْجانَةَ','ابْنَ مَرْجانَةَ',0,1,1.5333,'ا000',2),(59749,'ابْنَ مَرْجانَةَ وَلَعَنَ','ابْنَ مَرْجانَةَ وَلَعَنَ',0,1,1.8333,'ا000',2),(59750,'ابْنَ مُعاوِيَةَ','ابْنَ مُعاوِيَةَ',0,1,1.5333,'ا000',2),(59751,'ابْنَ مُعاوِيَةَ عَلَيْهِمْ','ابْنَ مُعاوِيَةَ عَلَيْهِمْ',0,1,1.9,'ا000',2),(59752,'ابْنُ','ابْنُ',0,0,0.3333,'ا000',2),(59753,'ابْنُ اللَّعينِ','ابْنُ اللَّعينِ',0,1,1.5,'ا000',2),(59754,'ابْنُ اللَّعينِ عَلى','ابْنُ اللَّعينِ عَلى',0,1,1.6667,'ا000',2),(59755,'اجْعَلْ','اجْعَلْ',0,0,0.4667,'ا000',21),(59756,'اجْعَلْ مَحْياىَ','اجْعَلْ مَحْياىَ',0,1,1.5333,'ا000',2),(59757,'اجْعَلْني','اجْعَلْني',0,0,0.6,'ا000',12),(59758,'اجْعَلْني عِنْدَكَ','اجْعَلْني عِنْدَكَ',0,1,1.6,'ا000',2),(59759,'اجْعَلْني عِنْدَكَ وَجيهاً','اجْعَلْني عِنْدَكَ وَجيهاً',0,1,1.8667,'ا000',2),(59760,'اجْعَلْني فِي','اجْعَلْني فِي',0,1,1.4333,'ا000',2),(59761,'اجْعَلْني فِي مَقامي','اجْعَلْني فِي مَقامي',0,1,1.6667,'ا000',2),(59762,'ارْزُقْني','ارْزُقْني',0,0,0.6,'ا000',21),(59763,'ارْزُقْني شَفاعَةَ','ارْزُقْني شَفاعَةَ',0,1,1.6,'ا000',2),(59764,'ارْزُقْني شَفاعَةَ الْحُسَيْنِ','ارْزُقْني شَفاعَةَ الْحُسَيْنِ',0,1,2,'ا000',2),(59765,'الآبِدينَ','الآبِدينَ',0,0,0.6,'ا000',2),(59766,'الآبِدينَ وَهذا','الآبِدينَ وَهذا',0,1,1.5,'ا000',2),(59767,'الآبِدينَ وَهذا يَوْمٌ','الآبِدينَ وَهذا يَوْمٌ',0,1,1.7333,'ا000',2),(59768,'الأَرْواحِ','الأَرْواحِ',0,0,0.6667,'ا000',2),(59769,'الأَرْواحِ الَّتي','الأَرْواحِ الَّتي',0,1,1.5667,'ا000',2),(59770,'الأَرْواحِ الَّتي حَلَّتْ','الأَرْواحِ الَّتي حَلَّتْ',0,1,1.8333,'ا000',2),(59771,'الأَكبادِ','الأَكبادِ',0,0,0.6,'ا000',2),(59772,'الأَكبادِ اللَّعينُ','الأَكبادِ اللَّعينُ',0,1,1.6333,'ا000',2),(59773,'الأَكبادِ اللَّعينُ ابْنُ','الأَكبادِ اللَّعينُ ابْنُ',0,1,1.8333,'ا000',2),(59774,'الأَليمَ','الأَليمَ',0,0,0.5333,'ا000',2),(59775,'الأَليمَ allah\'ım','الأَليمَ allah',0,1,1.5667,'ا450',2),(59776,'الأَليمَ allah\'ım ebu','الأَليمَ allah ebu',0,1,1.7,'ا451',2),(59777,'الاِسْلامِ','الاِسْلامِ',0,0,0.6667,'ا000',2),(59778,'الاِسْلامِ وَجَلَّتْ','الاِسْلامِ وَجَلَّتْ',0,1,1.6667,'ا000',2),(59779,'الاِسْلامِ وَجَلَّتْ وَعَظُمَتْ','الاِسْلامِ وَجَلَّتْ وَعَظُمَتْ',0,1,2,'ا000',2),(59780,'الاِسْلامِ وَفِي','الاِسْلامِ وَفِي',0,1,1.5333,'ا000',2),(59781,'الاِسْلامِ وَفِي جَميعِ','الاِسْلامِ وَفِي جَميعِ',0,1,1.7667,'ا000',2),(59782,'الثّانيَ','الثّانيَ',0,0,0.5333,'ا000',2),(59783,'الثّانيَ وَالثّالِثَ','الثّانيَ وَالثّالِثَ',0,1,1.6667,'ا000',2),(59784,'الثّانيَ وَالثّالِثَ وَالرّابِعَ','الثّانيَ وَالثّالِثَ وَالرّابِعَ',0,1,2,'ا000',2),(59785,'الدُّنْيا','الدُّنْيا',0,0,0.6,'ا000',17),(59786,'الدُّنْيا وَالآخِرَةِ','الدُّنْيا وَالآخِرَةِ',0,1,1.7,'ا000',17),(59787,'الدُّنْيا وَالآخِرَةِ وَاَسْأَلُهُ','الدُّنْيا وَالآخِرَةِ وَاَسْأَلُهُ',0,1,2,'ا000',2),(59788,'الدُّنْيا وَالآخِرَةِ وَاَنْ','الدُّنْيا وَالآخِرَةِ وَاَنْ',0,1,1.9333,'ا000',2),(59789,'الدُّنْيا وَالآخِرَةِ يا','الدُّنْيا وَالآخِرَةِ يا',0,1,1.8,'ا000',2),(59790,'الرَّزِيَّةُ','الرَّزِيَّةُ',0,0,0.8,'ا000',8),(59791,'الرَّزِيَّةُ وَجَلَّتْ','الرَّزِيَّةُ وَجَلَّتْ',0,1,1.7333,'ا000',2),(59792,'الرَّزِيَّةُ وَجَلَّتْ وَعَظُمَتِ','الرَّزِيَّةُ وَجَلَّتْ وَعَظُمَتِ',0,1,2,'ا000',2),(59793,'السلام','السلام',0,0,0.4,'ا000',8),(59794,'السلام وَشايَعَتْ','السلام وَشايَعَتْ',0,1,1.5667,'ا000',2),(59795,'السلام وَشايَعَتْ وَبايَعَتْ','السلام وَشايَعَتْ وَبايَعَتْ',0,1,1.9333,'ا000',2),(59796,'السَّلامُ','السَّلامُ',0,0,0.6,'ا000',23),(59797,'السَّلامُ allah\'ım','السَّلامُ allah',0,1,1.6,'ا450',2),(59798,'السَّلامُ allah\'ım şükredenlerin','السَّلامُ allah şükredenlerin',0,1,2,'ا452635465',2),(59799,'السَّلامُ عَلَيكَ','السَّلامُ عَلَيكَ',0,1,1.5667,'ا000',2),(59800,'السَّلامُ عَلَيكَ يا','السَّلامُ عَلَيكَ يا',0,1,1.6667,'ا000',2),(59801,'السَّلامُ فِي','السَّلامُ فِي',0,1,1.4333,'ا000',2),(59802,'السَّلامُ فِي الدُّنْيا','السَّلامُ فِي الدُّنْيا',0,1,1.7667,'ا000',2),(59803,'السَّماواتِ','السَّماواتِ',0,0,0.7333,'ا000',17),(59804,'السَّماواتِ عَلى','السَّماواتِ عَلى',0,1,1.5333,'ا000',2),(59805,'السَّماواتِ عَلى جَميعِ','السَّماواتِ عَلى جَميعِ',0,1,1.7667,'ا000',2),(59806,'السَّماواتِ فَلَعَنَ','السَّماواتِ فَلَعَنَ',0,1,1.6667,'ا000',2),(59807,'السَّماواتِ فَلَعَنَ اللهُ','السَّماواتِ فَلَعَنَ اللهُ',0,1,1.8667,'ا000',2),(59808,'السَّماواتِ وَالأَرْضِ','السَّماواتِ وَالأَرْضِ',0,1,1.7333,'ا000',2),(59809,'السَّماواتِ وَالأَرْضِ o','السَّماواتِ وَالأَرْضِ o',0,1,1.8,'ا000',2),(59810,'الشّاكِرينَ','الشّاكِرينَ',0,0,0.7333,'ا000',2),(59811,'الشّاكِرينَ لَكَ','الشّاكِرينَ لَكَ',0,1,1.5333,'ا000',2),(59812,'الشّاكِرينَ لَكَ عَلى','الشّاكِرينَ لَكَ عَلى',0,1,1.7,'ا000',2),(59813,'الظُّلْمِ','الظُّلْمِ',0,0,0.6,'ا000',2),(59814,'الظُّلْمِ وَالْجَوْرِ','الظُّلْمِ وَالْجَوْرِ',0,1,1.7,'ا000',2),(59815,'الظُّلْمِ وَالْجَوْرِ عَلَيْكُمْ','الظُّلْمِ وَالْجَوْرِ عَلَيْكُمْ',0,1,2,'ا000',2),(59816,'اللهَ','اللهَ',0,0,0.3333,'ا000',23),(59817,'اللهَ الَّذي','اللهَ الَّذي',0,1,1.4,'ا000',11),(59818,'اللهَ الَّذي أكْرَمَني','اللهَ الَّذي أكْرَمَني',0,1,1.7333,'ا000',2),(59819,'اللهَ الَّذي اَكْرَمَ','اللهَ الَّذي اَكْرَمَ',0,1,1.7,'ا000',2),(59820,'اللهَ بِحَقِّكُمْ','اللهَ بِحَقِّكُمْ',0,1,1.5667,'ا000',2),(59821,'اللهَ بِحَقِّكُمْ وَبِالشَّأنِِ','اللهَ بِحَقِّكُمْ وَبِالشَّأنِِ',0,1,2,'ا000',2),(59822,'اللهُ','اللهُ',0,0,0.3333,'ا000',23),(59823,'اللهُ آخِرَ','اللهُ آخِرَ',0,1,1.3667,'ا000',2),(59824,'اللهُ آخِرَ الْعَهْدِ','اللهُ آخِرَ الْعَهْدِ',0,1,1.7,'ا000',2),(59825,'اللهُ آلَ','اللهُ آلَ',0,1,1.3,'ا000',2),(59826,'اللهُ آلَ زِيادٍ','اللهُ آلَ زِيادٍ',0,1,1.5333,'ا000',2),(59827,'اللهُ ابْنَ','اللهُ ابْنَ',0,1,1.3667,'ا000',2),(59828,'اللهُ ابْنَ مَرْجانَةَ','اللهُ ابْنَ مَرْجانَةَ',0,1,1.7333,'ا000',2),(59829,'اللهُ الْمُمَهِّدينَ','اللهُ الْمُمَهِّدينَ',0,1,1.6667,'ا000',2),(59830,'اللهُ الْمُمَهِّدينَ لَهُمْ','اللهُ الْمُمَهِّدينَ لَهُمْ',0,1,1.9,'ا000',2),(59831,'اللهُ اُمَّةً','اللهُ اُمَّةً',0,1,1.4333,'ا000',2),(59832,'اللهُ اُمَّةً اَسَّسَتْ','اللهُ اُمَّةً اَسَّسَتْ',0,1,1.7667,'ا000',2),(59833,'اللهُ اُمَّةً اَسْرَجَتْ','اللهُ اُمَّةً اَسْرَجَتْ',0,1,1.8,'ا000',2),(59834,'اللهُ اُمَّةً دَفَعَتْكُمْ','اللهُ اُمَّةً دَفَعَتْكُمْ',0,1,1.8667,'ا000',2),(59835,'اللهُ اُمَّةً قَتَلَتْكُمْ','اللهُ اُمَّةً قَتَلَتْكُمْ',0,1,1.8667,'ا000',2),(59836,'اللهُ بَني','اللهُ بَني',0,1,1.3333,'ا000',2),(59837,'اللهُ بَني اُمَيَّةَ','اللهُ بَني اُمَيَّةَ',0,1,1.6667,'ا000',2),(59838,'اللهُ شِمْراً','اللهُ شِمْراً',0,1,1.4333,'ا000',2),(59839,'اللهُ شِمْراً وَلَعَنَ','اللهُ شِمْراً وَلَعَنَ',0,1,1.7333,'ا000',2),(59840,'اللهُ عَلَيْهِ','اللهُ عَلَيْهِ',0,1,1.4667,'ا000',17),(59841,'اللهُ عَلَيْهِ وَآلِهِ','اللهُ عَلَيْهِ وَآلِهِ',0,1,1.7333,'ا000',17),(59842,'اللهُ عُمَرَ','اللهُ عُمَرَ',0,1,1.4,'ا000',2),(59843,'اللهُ عُمَرَ بْنَ','اللهُ عُمَرَ بْنَ',0,1,1.5667,'ا000',2),(59844,'اللهُ فيها','اللهُ فيها',0,1,1.3333,'ا000',2),(59845,'اللهُ فيها وَلَعَنَ','اللهُ فيها وَلَعَنَ',0,1,1.6333,'ا000',2),(59846,'اللهِ','اللهِ',0,0,0.3333,'ا000',17),(59847,'اللهِ السَّلامُ','اللهِ السَّلامُ',0,1,1.5,'ا000',2),(59848,'اللهِ السَّلامُ عَلَيكَ','اللهِ السَّلامُ عَلَيكَ',0,1,1.7667,'ا000',2),(59849,'اللهِ اَبَداً','اللهِ اَبَداً',0,1,1.4333,'ا000',2),(59850,'اللهِ اَبَداً ما','اللهِ اَبَداً ما',0,1,1.5333,'ا000',2),(59851,'اللهِ بْنَ','اللهِ بْنَ',0,1,1.3333,'ا000',2),(59852,'اللهِ بْنَ زِيادٍ','اللهِ بْنَ زِيادٍ',0,1,1.5667,'ا000',2),(59853,'اللهِ ثُمَّ','اللهِ ثُمَّ',0,1,1.3667,'ا000',2),(59854,'اللهِ ثُمَّ اِلَيْكُمْ','اللهِ ثُمَّ اِلَيْكُمْ',0,1,1.7333,'ا000',2),(59855,'اللهِ عَلَيْهِ','اللهِ عَلَيْهِ',0,1,1.4667,'ا000',2),(59856,'اللهِ عَلَيْهِ اَللّـهُمَّ','اللهِ عَلَيْهِ اَللّـهُمَّ',0,1,1.8667,'ا000',2),(59857,'اللهِ وابْنَ','اللهِ وابْنَ',0,1,1.4,'ا000',2),(59858,'اللهِ وابْنَ خِيَرَتِهِ','اللهِ وابْنَ خِيَرَتِهِ',0,1,1.7667,'ا000',2),(59859,'اللهِ وَ','اللهِ وَ',0,1,1.2667,'ا000',2),(59860,'اللهِ وَ اِلى','اللهِ وَ اِلى',0,1,1.4333,'ا000',2),(59861,'اللهِ وَابْنَ','اللهِ وَابْنَ',0,1,1.4333,'ا000',8),(59862,'اللهِ وَابْنَ ثارِهِ','اللهِ وَابْنَ ثارِهِ',0,1,1.6667,'ا000',8),(59863,'اللهِ وَاَنْ','اللهِ وَاَنْ',0,1,1.4,'ا000',2),(59864,'اللهِ وَاَنْ يَرْزُقَني','اللهِ وَاَنْ يَرْزُقَني',0,1,1.7667,'ا000',2),(59865,'اللهِ وَاِلى','اللهِ وَاِلى',0,1,1.4,'ا000',2),(59866,'اللهِ وَاِلى رَسُولِهِ','اللهِ وَاِلى رَسُولِهِ',0,1,1.7333,'ا000',2),(59867,'اللهِ وَاِلَيْكُمْ','اللهِ وَاِلَيْكُمْ',0,1,1.6,'ا000',2),(59868,'اللهِ وَاِلَيْكُمْ مِنْهُمْ','اللهِ وَاِلَيْكُمْ مِنْهُمْ',0,1,1.9,'ا000',2),(59869,'اللَّعينُ','اللَّعينُ',0,0,0.6,'ا000',2),(59870,'اللَّعينُ ابْنُ','اللَّعينُ ابْنُ',0,1,1.5,'ا000',2),(59871,'اللَّعينُ ابْنُ اللَّعينِ','اللَّعينُ ابْنُ اللَّعينِ',0,1,1.8333,'ا000',2),(59872,'اللَّعينِ','اللَّعينِ',0,0,0.6,'ا000',2),(59873,'اللَّعينِ عَلى','اللَّعينِ عَلى',0,1,1.4667,'ا000',2),(59874,'اللَّعينِ عَلى لِسانِكَ','اللَّعينِ عَلى لِسانِكَ',0,1,1.7667,'ا000',2),(59875,'اللَّعْنَ','اللَّعْنَ',0,0,0.6,'ا000',2),(59876,'اللَّعْنَ مِنْكَ','اللَّعْنَ مِنْكَ',0,1,1.5333,'ا000',2),(59877,'اللَّعْنَةُ','اللَّعْنَةُ',0,0,0.7333,'ا000',2),(59878,'اللَّعْنَةُ اَبَدَ','اللَّعْنَةُ اَبَدَ',0,1,1.6,'ا000',2),(59879,'اللَّعْنَةُ اَبَدَ الآبِدينَ','اللَّعْنَةُ اَبَدَ الآبِدينَ',0,1,1.9333,'ا000',2),(59880,'اللَّيْلُ','اللَّيْلُ',0,0,0.6,'ا000',8),(59881,'اللَّيْلُ وَالنَّهارُ','اللَّيْلُ وَالنَّهارُ',0,1,1.7,'ا000',8),(59882,'اللَّيْلُ وَالنَّهارُ selam','اللَّيْلُ وَالنَّهارُ selam',0,1,1.9,'ا245',2),(59883,'اللَّيْلُ وَالنَّهارُ وَلا','اللَّيْلُ وَالنَّهارُ وَلا',0,1,1.8667,'ا000',2),(59884,'الَّتي','الَّتي',0,0,0.4,'ا000',17),(59885,'الَّتي جاهَدَتِ','الَّتي جاهَدَتِ',0,1,1.5,'ا000',2),(59886,'الَّتي جاهَدَتِ الْحُسَيْنَ','الَّتي جاهَدَتِ الْحُسَيْنَ',0,1,1.9,'ا000',2),(59887,'الَّتي حَلَّتْ','الَّتي حَلَّتْ',0,1,1.4667,'ا000',2),(59888,'الَّتي حَلَّتْ بِفِنائِكَ','الَّتي حَلَّتْ بِفِنائِكَ',0,1,1.8333,'ا000',2),(59889,'الَّتي رَتَّبَكُمُ','الَّتي رَتَّبَكُمُ',0,1,1.6,'ا000',2),(59890,'الَّتي رَتَّبَكُمُ اللهُ','الَّتي رَتَّبَكُمُ اللهُ',0,1,1.8,'ا000',2),(59891,'الَّذي','الَّذي',0,0,0.4,'ا000',23),(59892,'الَّذي أكْرَمَني','الَّذي أكْرَمَني',0,1,1.5333,'ا000',2),(59893,'الَّذي أكْرَمَني بِمَعْرِفَتِكُمْ','الَّذي أكْرَمَني بِمَعْرِفَتِكُمْ',0,1,2,'ا000',2),(59894,'الَّذي اَكْرَمَ','الَّذي اَكْرَمَ',0,1,1.5,'ا000',2),(59895,'الَّذي اَكْرَمَ مَقامَكَ','الَّذي اَكْرَمَ مَقامَكَ',0,1,1.8,'ا000',2),(59896,'الَّذي لَكُمْ','الَّذي لَكُمْ',0,1,1.4333,'ا000',2),(59897,'الَّذي لَكُمْ عِنْدَهُ','الَّذي لَكُمْ عِنْدَهُ',0,1,1.7333,'ا000',2),(59898,'الْبَراءَةَ','الْبَراءَةَ',0,0,0.7333,'ا000',2),(59899,'الْبَراءَةَ مِنْ','الْبَراءَةَ مِنْ',0,1,1.5333,'ا000',2),(59900,'الْبَراءَةَ مِنْ اَعْدائِكُمْ','الْبَراءَةَ مِنْ اَعْدائِكُمْ',0,1,1.9667,'ا000',2),(59901,'الْبَيْتِ','الْبَيْتِ',0,0,0.6,'ا000',11),(59902,'الْبَيْتِ وَلَعَنَ','الْبَيْتِ وَلَعَنَ',0,1,1.6,'ا000',2),(59903,'الْبَيْتِ وَلَعَنَ اللهُ','الْبَيْتِ وَلَعَنَ اللهُ',0,1,1.8,'ا000',2),(59904,'الْحَرْبَ','الْحَرْبَ',0,0,0.6,'ا000',2),(59905,'الْحَرْبَ وَبِالْبَراءَةِ','الْحَرْبَ وَبِالْبَراءَةِ',0,1,1.8333,'ا000',2),(59906,'الْحَرْبَ وَبِالْبَراءَةِ مِمَّنْ','الْحَرْبَ وَبِالْبَراءَةِ مِمَّنْ',0,1,2,'ا000',2),(59907,'الْحَرْبَ وَبِالْبَراءَةِ مِنْ','الْحَرْبَ وَبِالْبَراءَةِ مِنْ',0,1,2,'ا000',2),(59908,'الْحَسَنِ','الْحَسَنِ',0,0,0.6,'ا000',23),(59909,'الْحَسَنِ وَاِلَيْكَ','الْحَسَنِ وَاِلَيْكَ',0,1,1.6667,'ا000',2),(59910,'الْحَسَنِ وَاِلَيْكَ بِمُوالاتِكَ','الْحَسَنِ وَاِلَيْكَ بِمُوالاتِكَ',0,1,2,'ا000',2),(59911,'الْحَمْدُ','الْحَمْدُ',0,0,0.6,'ا000',17),(59912,'الْحَمْدُ حَمْدَ','الْحَمْدُ حَمْدَ',0,1,1.5333,'ا000',2),(59913,'الْحَمْدُ حَمْدَ الشّاكِرينَ','الْحَمْدُ حَمْدَ الشّاكِرينَ',0,1,1.9333,'ا000',2),(59914,'الْحُسَيْنَ','الْحُسَيْنَ',0,0,0.7333,'ا000',2),(59915,'الْحُسَيْنَ صَلَواتُ','الْحُسَيْنَ صَلَواتُ',0,1,1.6667,'ا000',2),(59916,'الْحُسَيْنَ صَلَواتُ اللهِ','الْحُسَيْنَ صَلَواتُ اللهِ',0,1,1.8667,'ا000',2),(59917,'الْحُسَيْنَ عليه','الْحُسَيْنَ عليه',0,1,1.5333,'ا000',2),(59918,'الْحُسَيْنَ عليه السلام','الْحُسَيْنَ عليه السلام',0,1,1.7667,'ا000',2),(59919,'الْحُسَيْنِ','الْحُسَيْنِ',0,0,0.7333,'ا000',17),(59920,'الْحُسَيْنِ ey','الْحُسَيْنِ ey',0,1,1.4667,'ا000',2),(59921,'الْحُسَيْنِ ey eba','الْحُسَيْنِ ey eba',0,1,1.6,'ا100',2),(59922,'الْحُسَيْنِ اَلَّذينَ','الْحُسَيْنِ اَلَّذينَ',0,1,1.7,'ا000',2),(59923,'الْحُسَيْنِ اَلَّذينَ بَذَلُوا','الْحُسَيْنِ اَلَّذينَ بَذَلُوا',0,1,2,'ا000',2),(59924,'الْحُسَيْنِ عَلَيْهِ','الْحُسَيْنِ عَلَيْهِ',0,1,1.6667,'ا000',2),(59925,'الْحُسَيْنِ عَلَيْهِ السَّلامُ','الْحُسَيْنِ عَلَيْهِ السَّلامُ',0,1,2,'ا000',2),(59926,'الْحُسَيْنِ وَاَصْحابِ','الْحُسَيْنِ وَاَصْحابِ',0,1,1.7333,'ا000',2),(59927,'الْحُسَيْنِ وَاَصْحابِ الْحُسَيْنِ','الْحُسَيْنِ وَاَصْحابِ الْحُسَيْنِ',0,1,2,'ا000',2),(59928,'الْحُسَيْنِ وَعَلى','الْحُسَيْنِ وَعَلى',0,1,1.6,'ا000',2),(59929,'الْحُسَيْنِ وَعَلى اَصْحابِ','الْحُسَيْنِ وَعَلى اَصْحابِ',0,1,1.9,'ا000',2),(59930,'الْحُسَيْنِ وَعَلى اَوْلادِ','الْحُسَيْنِ وَعَلى اَوْلادِ',0,1,1.9,'ا000',2),(59931,'الْحُسَيْنِ وَعَلى عَلِيِّ','الْحُسَيْنِ وَعَلى عَلِيِّ',0,1,1.8667,'ا000',2),(59932,'الْحُسَيْنِ يَوْمَ','الْحُسَيْنِ يَوْمَ',0,1,1.6,'ا000',2),(59933,'الْحُسَيْنِ يَوْمَ الْوُرُودِ','الْحُسَيْنِ يَوْمَ الْوُرُودِ',0,1,1.9667,'ا000',2),(59934,'الْعالَمينَ','الْعالَمينَ',0,0,0.7333,'ا000',27),(59935,'الْعالَمينَ اَلسَّلامُ','الْعالَمينَ اَلسَّلامُ',0,1,1.7333,'ا000',8),(59936,'الْعالَمينَ اَلسَّلامُ عَلَيْكَ','الْعالَمينَ اَلسَّلامُ عَلَيْكَ',0,1,2,'ا000',8),(59937,'الْعَنِ','الْعَنِ',0,0,0.4667,'ا000',2),(59938,'الْعَنِ الثّانيَ','الْعَنِ الثّانيَ',0,1,1.5333,'ا000',2),(59939,'الْعَنِ الثّانيَ وَالثّالِثَ','الْعَنِ الثّانيَ وَالثّالِثَ',0,1,1.9333,'ا000',2),(59940,'الْعَنِ الْعِصابَةَ','الْعَنِ الْعِصابَةَ',0,1,1.6333,'ا000',2),(59941,'الْعَنِ الْعِصابَةَ الَّتي','الْعَنِ الْعِصابَةَ الَّتي',0,1,1.8667,'ا000',2),(59942,'الْعَنْ','الْعَنْ',0,0,0.4667,'ا000',8),(59943,'الْعَنْ اَبا','الْعَنْ اَبا',0,1,1.4,'ا000',2),(59944,'الْعَنْ اَبا سُفْيانَ','الْعَنْ اَبا سُفْيانَ',0,1,1.7,'ا000',2),(59945,'الْعَنْ اَوَّلَ','الْعَنْ اَوَّلَ',0,1,1.5,'ا000',2),(59946,'الْعَنْ اَوَّلَ ظالِمٍ','الْعَنْ اَوَّلَ ظالِمٍ',0,1,1.7333,'ا000',2),(59947,'الْعَنْ يَزيدَ','الْعَنْ يَزيدَ',0,1,1.4667,'ا000',2),(59948,'الْعَنْ يَزيدَ خامِساً','الْعَنْ يَزيدَ خامِساً',0,1,1.7333,'ا000',2),(59949,'الْعَنْهُمْ','الْعَنْهُمْ',0,0,0.7333,'ا000',2),(59950,'الْعَنْهُمْ جَميعاً','الْعَنْهُمْ جَميعاً',0,1,1.6333,'ا000',2),(59951,'الْعَنْهُمْ جَميعاً allah\'ım','الْعَنْهُمْ جَميعاً allah',0,1,1.9333,'ا450',2),(59952,'الْعَهْدِ','الْعَهْدِ',0,0,0.6,'ا000',8),(59953,'الْعَهْدِ مِنّي','الْعَهْدِ مِنّي',0,1,1.5,'ا000',2),(59954,'الْعَهْدِ مِنّي لِزِيارَتِكُمْ','الْعَهْدِ مِنّي لِزِيارَتِكُمْ',0,1,2,'ا000',2),(59955,'الْعِصابَةَ','الْعِصابَةَ',0,0,0.7333,'ا000',2),(59956,'الْعِصابَةَ الَّتي','الْعِصابَةَ الَّتي',0,1,1.6,'ا000',2),(59957,'الْعِصابَةَ الَّتي جاهَدَتِ','الْعِصابَةَ الَّتي جاهَدَتِ',0,1,1.9,'ا000',2),(59958,'الْقِيامَةِ','الْقِيامَةِ',0,0,0.7333,'ا000',17),(59959,'الْقِيامَةِ allah\'ım','الْقِيامَةِ allah',0,1,1.6667,'ا450',2),(59960,'الْقِيامَةِ allah\'ım ilk','الْقِيامَةِ allah ilk',0,1,1.8,'ا4542',2),(59961,'الْقِيامَةِ وَلَعَنَ','الْقِيامَةِ وَلَعَنَ',0,1,1.6667,'ا000',2),(59962,'الْقِيامَةِ وَلَعَنَ اللهُ','الْقِيامَةِ وَلَعَنَ اللهُ',0,1,1.8667,'ا000',2),(59963,'الْمَقامَ','الْمَقامَ',0,0,0.6,'ا000',11),(59964,'الْمَقامَ الَْمحْمُودَ','الْمَقامَ الَْمحْمُودَ',0,1,1.7333,'ا000',11),(59965,'الْمَقامَ الَْمحْمُودَ لَكُمْ','الْمَقامَ الَْمحْمُودَ لَكُمْ',0,1,1.9667,'ا000',2),(59966,'الْمَوْتُورَ','الْمَوْتُورَ',0,0,0.8,'ا000',2),(59967,'الْمَوْتُورَ اَلسَّلامُ','الْمَوْتُورَ اَلسَّلامُ',0,1,1.7667,'ا000',2),(59968,'الْمَوْتُورَ اَلسَّلامُ عَلَيْكَ','الْمَوْتُورَ اَلسَّلامُ عَلَيْكَ',0,1,2,'ا000',2),(59969,'الْمُؤْمِنينَ','الْمُؤْمِنينَ',0,0,0.8667,'ا000',27),(59970,'الْمُؤْمِنينَ وَابْنَ','الْمُؤْمِنينَ وَابْنَ',0,1,1.7,'ا000',2),(59971,'الْمُؤْمِنينَ وَابْنَ سَيِّدِ','الْمُؤْمِنينَ وَابْنَ سَيِّدِ',0,1,1.9667,'ا000',2),(59972,'الْمُؤْمِنينَ وَاِلى','الْمُؤْمِنينَ وَاِلى',0,1,1.6667,'ا000',2),(59973,'الْمُؤْمِنينَ وَاِلى فاطِمَةَ','الْمُؤْمِنينَ وَاِلى فاطِمَةَ',0,1,1.9667,'ا000',2),(59974,'الْمُصيبَةُ','الْمُصيبَةُ',0,0,0.7333,'ا000',2),(59975,'الْمُصيبَةُ بِكَ','الْمُصيبَةُ بِكَ',0,1,1.5333,'ا000',2),(59976,'الْمُصيبَةُ بِكَ عَلَيْنا','الْمُصيبَةُ بِكَ عَلَيْنا',0,1,1.8333,'ا000',2),(59977,'الْمُمَهِّدينَ','الْمُمَهِّدينَ',0,0,0.9333,'ا000',2),(59978,'الْمُمَهِّدينَ لَهُمْ','الْمُمَهِّدينَ لَهُمْ',0,1,1.7,'ا000',2),(59979,'الْمُمَهِّدينَ لَهُمْ بِالَّتمْكينِ','الْمُمَهِّدينَ لَهُمْ بِالَّتمْكينِ',0,1,2,'ا000',2),(59980,'الْوَصِيّينَ','الْوَصِيّينَ',0,0,0.8,'ا000',8),(59981,'الْوَصِيّينَ اَلسَّلامُ','الْوَصِيّينَ اَلسَّلامُ',0,1,1.7667,'ا000',2),(59982,'الْوَصِيّينَ اَلسَّلامُ عَلَيْكَ','الْوَصِيّينَ اَلسَّلامُ عَلَيْكَ',0,1,2,'ا000',2),(59983,'الْوُرُودِ','الْوُرُودِ',0,0,0.6667,'ا000',2),(59984,'الْوُرُودِ وَثَبِّتْ','الْوُرُودِ وَثَبِّتْ',0,1,1.6667,'ا000',2),(59985,'الْوُرُودِ وَثَبِّتْ لي','الْوُرُودِ وَثَبِّتْ لي',0,1,1.7667,'ا000',2),(59986,'الْيَوْمِ','الْيَوْمِ',0,0,0.6,'ا000',8),(59987,'الْيَوْمِ وَفِي','الْيَوْمِ وَفِي',0,1,1.5,'ا000',2),(59988,'الْيَوْمِ وَفِي مَوْقِفي','الْيَوْمِ وَفِي مَوْقِفي',0,1,1.8,'ا000',2),(59989,'الَْمحْمُودَ','الَْمحْمُودَ',0,0,0.8,'ا000',11),(59990,'الَْمحْمُودَ لَكُمْ','الَْمحْمُودَ لَكُمْ',0,1,1.6333,'ا000',2),(59991,'اَبا','اَبا',0,0,0.2667,'ا000',8),(59992,'اَبا سُفْيانَ','اَبا سُفْيانَ',0,1,1.4333,'ا000',2),(59993,'اَبا سُفْيانَ وَمُعاوِيَةَ','اَبا سُفْيانَ وَمُعاوِيَةَ',0,1,1.8667,'ا000',2),(59994,'اَبا عَبْدِاللهِ','اَبا عَبْدِاللهِ',0,1,1.5333,'ا000',8),(59995,'اَبا عَبْدِاللهِ اَلسَّلامُ','اَبا عَبْدِاللهِ اَلسَّلامُ',0,1,1.9,'ا000',2),(59996,'اَبا عَبْدِاللهِ اِنّي','اَبا عَبْدِاللهِ اِنّي',0,1,1.7333,'ا000',2),(59997,'اَبا عَبْدِاللهِ لَقَدْ','اَبا عَبْدِاللهِ لَقَدْ',0,1,1.7667,'ا000',2),(59998,'اَبا عَبْدِاللهِ وَعَلَى','اَبا عَبْدِاللهِ وَعَلَى',0,1,1.8,'ا000',2),(59999,'اَبي','اَبي',0,0,0.2667,'ا000',2),(60000,'اَبي سُفْيانَ','اَبي سُفْيانَ',0,1,1.4333,'ا000',2),(60001,'اَبي سُفْيانَ وَآلَ','اَبي سُفْيانَ وَآلَ',0,1,1.6333,'ا000',2),(60002,'اَبَداً','اَبَداً',0,0,0.4667,'ا000',11),(60003,'اَبَداً ما','اَبَداً ما',0,1,1.3333,'ا000',2),(60004,'اَبَداً ما بَقيتُ','اَبَداً ما بَقيتُ',0,1,1.5667,'ا000',2),(60005,'اَبَدَ','اَبَدَ',0,0,0.4,'ا000',2),(60006,'اَبَدَ الآبِدينَ','اَبَدَ الآبِدينَ',0,1,1.5333,'ا000',2),(60007,'اَبَدَ الآبِدينَ وَهذا','اَبَدَ الآبِدينَ وَهذا',0,1,1.7333,'ا000',2),(60008,'اَتَقَرَّبُ','اَتَقَرَّبُ',0,0,0.7333,'ا000',11),(60009,'اَتَقَرَّبُ اِلى','اَتَقَرَّبُ اِلى',0,1,1.5333,'ا000',2),(60010,'اَتَقَرَّبُ اِلى اللهِ','اَتَقَرَّبُ اِلى اللهِ',0,1,1.7333,'ا000',2),(60011,'اَتَقَرَّبُ اِلَيْكَ','اَتَقَرَّبُ اِلَيْكَ',0,1,1.6667,'ا000',2),(60012,'اَتَقَرَّبُ اِلَيْكَ فِي','اَتَقَرَّبُ اِلَيْكَ فِي',0,1,1.8,'ا000',2),(60013,'اَساسَ','اَساسَ',0,0,0.4,'ا000',2),(60014,'اَساسَ الظُّلْمِ','اَساسَ الظُّلْمِ',0,1,1.5333,'ا000',2),(60015,'اَساسَ الظُّلْمِ وَالْجَوْرِ','اَساسَ الظُّلْمِ وَالْجَوْرِ',0,1,1.9333,'ا000',2),(60016,'اَساسَ ذلِكَ','اَساسَ ذلِكَ',0,1,1.4,'ا000',2),(60017,'اَساسَ ذلِكَ وَبَنى','اَساسَ ذلِكَ وَبَنى',0,1,1.6333,'ا000',2),(60018,'اَسَسَّ','اَسَسَّ',0,0,0.4667,'ا000',2),(60019,'اَسَسَّ اَساسَ','اَسَسَّ اَساسَ',0,1,1.4667,'ا000',2),(60020,'اَسَسَّ اَساسَ الظُّلْمِ','اَسَسَّ اَساسَ الظُّلْمِ',0,1,1.8,'ا000',2),(60021,'اَسَسَّ اَساسَ ذلِكَ','اَسَسَّ اَساسَ ذلِكَ',0,1,1.6667,'ا000',2),(60022,'اَسَّسَتْ','اَسَّسَتْ',0,0,0.6,'ا000',2),(60023,'اَسَّسَتْ اَساسَ','اَسَّسَتْ اَساسَ',0,1,1.5333,'ا000',2),(60024,'اَسَّسَتْ اَساسَ الظُّلْمِ','اَسَّسَتْ اَساسَ الظُّلْمِ',0,1,1.8667,'ا000',2),(60025,'اَسْرَجَتْ','اَسْرَجَتْ',0,0,0.6667,'ا000',2),(60026,'اَسْرَجَتْ وَاَلْجَمَتْ','اَسْرَجَتْ وَاَلْجَمَتْ',0,1,1.7667,'ا000',2),(60027,'اَسْرَجَتْ وَاَلْجَمَتْ وَتَنَقَّبَتْ','اَسْرَجَتْ وَاَلْجَمَتْ وَتَنَقَّبَتْ',0,1,2,'ا000',2),(60028,'اَشْياعِكُمْ','اَشْياعِكُمْ',0,0,0.8,'ا000',2),(60029,'اَشْياعِكُمْ بَرِئْتُ','اَشْياعِكُمْ بَرِئْتُ',0,1,1.7,'ا000',2),(60030,'اَشْياعِكُمْ بَرِئْتُ اِلَى','اَشْياعِكُمْ بَرِئْتُ اِلَى',0,1,1.9,'ا000',2),(60031,'اَشْياعِهِمْ','اَشْياعِهِمْ',0,0,0.8,'ا000',2),(60032,'اَشْياعِهِمْ وَاَتْباعِهِمْ','اَشْياعِهِمْ وَاَتْباعِهِمْ',0,1,1.9,'ا000',2),(60033,'اَشْياعِهِمْ وَاَتْباعِهِمْ اِنّي','اَشْياعِهِمْ وَاَتْباعِهِمْ اِنّي',0,1,2,'ا000',2),(60034,'اَشْياعِهِمْ وَاَتْباعِهِمْ وَاَوْلِيائِهِم','اَشْياعِهِمْ وَاَتْباعِهِمْ وَاَوْلِيائِهِم',0,1,2,'ا000',2),(60035,'اَصْحابِ','اَصْحابِ',0,0,0.5333,'ا000',2),(60036,'اَصْحابِ الْحُسَيْنِ','اَصْحابِ الْحُسَيْنِ',0,1,1.6667,'ا000',2),(60037,'اَصْحابِ الْحُسَيْنِ ey','اَصْحابِ الْحُسَيْنِ ey',0,1,1.7667,'ا000',2),(60038,'اَعْدائِكُمْ','اَعْدائِكُمْ',0,0,0.8,'ا000',2),(60039,'اَعْدائِكُمْ اَنْ','اَعْدائِكُمْ اَنْ',0,1,1.5667,'ا000',2),(60040,'اَعْدائِكُمْ اَنْ يَجْعَلَني','اَعْدائِكُمْ اَنْ يَجْعَلَني',0,1,1.9333,'ا000',2),(60041,'اَعْدائِكُمْ وَالنّاصِبينَ','اَعْدائِكُمْ وَالنّاصِبينَ',0,1,1.8667,'ا000',2),(60042,'اَعْظَمَها','اَعْظَمَها',0,0,0.6667,'ا000',2),(60043,'اَعْظَمَها وَاَعْظَمَ','اَعْظَمَها وَاَعْظَمَ',0,1,1.7,'ا000',2),(60044,'اَعْظَمَها وَاَعْظَمَ رَزِيَّتَها','اَعْظَمَها وَاَعْظَمَ رَزِيَّتَها',0,1,2,'ا000',2),(60045,'اَفْضَلَ','اَفْضَلَ',0,0,0.5333,'ا000',11),(60046,'اَفْضَلَ ما','اَفْضَلَ ما',0,1,1.3667,'ا000',11),(60047,'اَفْضَلَ ما يُعْطي','اَفْضَلَ ما يُعْطي',0,1,1.6,'ا000',2),(60048,'اَكْرَمَ','اَكْرَمَ',0,0,0.5333,'ا000',2),(60049,'اَكْرَمَ مَقامَكَ','اَكْرَمَ مَقامَكَ',0,1,1.5667,'ا000',2),(60050,'اَكْرَمَ مَقامَكَ وَاَكْرَمَني','اَكْرَمَ مَقامَكَ وَاَكْرَمَني',0,1,2,'ا000',2),(60051,'اَلسَّلامُ','اَلسَّلامُ',0,0,0.6667,'ا000',8),(60052,'اَلسَّلامُ allah\'ım','اَلسَّلامُ allah',0,1,1.6333,'ا450',2),(60053,'اَلسَّلامُ allah\'ım bu','اَلسَّلامُ allah bu',0,1,1.7333,'ا451',2),(60054,'اَلسَّلامُ عَلَى','اَلسَّلامُ عَلَى',0,1,1.5333,'ا000',8),(60055,'اَلسَّلامُ عَلَى الْحُسَيْنِ','اَلسَّلامُ عَلَى الْحُسَيْنِ',0,1,1.9333,'ا000',2),(60056,'اَلسَّلامُ عَلَيْكَ','اَلسَّلامُ عَلَيْكَ',0,1,1.6333,'ا000',8),(60057,'اَلسَّلامُ عَلَيْكَ وَعَلَى','اَلسَّلامُ عَلَيْكَ وَعَلَى',0,1,1.9,'ا000',2),(60058,'اَلسَّلامُ عَلَيْكَ يا','اَلسَّلامُ عَلَيْكَ يا',0,1,1.7333,'ا000',8),(60059,'اَلسَّلامُ عَلَيْكَ يَا','اَلسَّلامُ عَلَيْكَ يَا',0,1,1.7667,'ا000',8),(60060,'اَللّـهُمَّ','اَللّـهُمَّ',0,0,0.7333,'ا000',27),(60061,'اَللّـهُمَّ اجْعَلْ','اَللّـهُمَّ اجْعَلْ',0,1,1.6333,'ا000',21),(60062,'اَللّـهُمَّ اجْعَلْ مَحْياىَ','اَللّـهُمَّ اجْعَلْ مَحْياىَ',0,1,1.9333,'ا000',2),(60063,'اَللّـهُمَّ اجْعَلْني','اَللّـهُمَّ اجْعَلْني',0,1,1.7,'ا000',12),(60064,'اَللّـهُمَّ اجْعَلْني عِنْدَكَ','اَللّـهُمَّ اجْعَلْني عِنْدَكَ',0,1,2,'ا000',2),(60065,'اَللّـهُمَّ اجْعَلْني فِي','اَللّـهُمَّ اجْعَلْني فِي',0,1,1.8333,'ا000',2),(60066,'اَللّـهُمَّ ارْزُقْني','اَللّـهُمَّ ارْزُقْني',0,1,1.7,'ا000',21),(60067,'اَللّـهُمَّ ارْزُقْني شَفاعَةَ','اَللّـهُمَّ ارْزُقْني شَفاعَةَ',0,1,2,'ا000',2),(60068,'اَللّـهُمَّ الْعَنِ','اَللّـهُمَّ الْعَنِ',0,1,1.6333,'ا000',2),(60069,'اَللّـهُمَّ الْعَنِ الْعِصابَةَ','اَللّـهُمَّ الْعَنِ الْعِصابَةَ',0,1,2,'ا000',2),(60070,'اَللّـهُمَّ الْعَنْ','اَللّـهُمَّ الْعَنْ',0,1,1.6333,'ا000',8),(60071,'اَللّـهُمَّ الْعَنْ اَبا','اَللّـهُمَّ الْعَنْ اَبا',0,1,1.8,'ا000',2),(60072,'اَللّـهُمَّ الْعَنْ 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لَكَ',0,1,1.5333,'ا000',11),(60085,'اَللّـهُمَّ لَكَ الْحَمْدُ','اَللّـهُمَّ لَكَ الْحَمْدُ',0,1,1.8667,'ا000',2),(60086,'اَلَّذينَ','اَلَّذينَ',0,0,0.6,'ا000',2),(60087,'اَلَّذينَ بَذَلُوا','اَلَّذينَ بَذَلُوا',0,1,1.6,'ا000',2),(60088,'اَلَّذينَ بَذَلُوا مُهَجَهُمْ','اَلَّذينَ بَذَلُوا مُهَجَهُمْ',0,1,1.9667,'ا000',2),(60089,'اَلْحَمْدُ','اَلْحَمْدُ',0,0,0.6667,'ا000',11),(60090,'اَلْحَمْدُ للهِ','اَلْحَمْدُ للهِ',0,1,1.5,'ا000',11),(60091,'اَلْحَمْدُ للهِ عَلى','اَلْحَمْدُ للهِ عَلى',0,1,1.6667,'ا000',11),(60092,'اَميرِ','اَميرِ',0,0,0.4,'ا000',23),(60093,'اَميرِ الْمُؤْمِنينَ','اَميرِ الْمُؤْمِنينَ',0,1,1.6667,'ا000',17),(60094,'اَميرِ الْمُؤْمِنينَ وَابْنَ','اَميرِ الْمُؤْمِنينَ وَابْنَ',0,1,1.9333,'ا000',2),(60095,'اَميرِ الْمُؤْمِنينَ وَاِلى','اَميرِ الْمُؤْمِنينَ وَاِلى',0,1,1.9,'ا000',2),(60096,'اَنْ','اَنْ',0,0,0.2667,'ا000',23),(60097,'اَنْ يَجْعَلَني','اَنْ يَجْعَلَني',0,1,1.5,'ا000',2),(60098,'اَنْ يَجْعَلَني مَعَكُمْ','اَنْ يَجْعَلَني مَعَكُمْ',0,1,1.8,'ا000',2),(60099,'اَنْ يَرْزُقَني','اَنْ يَرْزُقَني',0,1,1.5,'ا000',8),(60100,'اَنْ يَرْزُقَني طَلَبَ','اَنْ يَرْزُقَني طَلَبَ',0,1,1.7333,'ا000',2),(60101,'اَنْ يُبَلِّغَنِى','اَنْ يُبَلِّغَنِى',0,1,1.5667,'ا000',2),(60102,'اَنْ يُبَلِّغَنِى الْمَقامَ','اَنْ يُبَلِّغَنِى الْمَقامَ',0,1,1.9,'ا000',2),(60103,'اَنْ يُعْطِيَني','اَنْ يُعْطِيَني',0,1,1.5,'ا000',2),(60104,'اَنْ يُعْطِيَني بِمُصابي','اَنْ يُعْطِيَني بِمُصابي',0,1,1.8,'ا000',2),(60105,'اَنْتَ','اَنْتَ',0,0,0.4,'ا000',23),(60106,'اَنْتَ اَوَّلَ','اَنْتَ اَوَّلَ',0,1,1.4667,'ا000',2),(60107,'اَنْتَ اَوَّلَ ظالِمٍ','اَنْتَ اَوَّلَ ظالِمٍ',0,1,1.7,'ا000',2),(60108,'اَنْتَ وَاُمّي','اَنْتَ وَاُمّي',0,1,1.4667,'ا000',2),(60109,'اَنْتَ وَاُمّي لَقَدْ','اَنْتَ وَاُمّي لَقَدْ',0,1,1.7,'ا000',2),(60110,'اَهْلَ','اَهْلَ',0,0,0.4,'ا000',11),(60111,'اَهْلَ الْبَيْتِ','اَهْلَ الْبَيْتِ',0,1,1.5333,'ا000',2),(60112,'اَهْلَ الْبَيْتِ وَلَعَنَ','اَهْلَ الْبَيْتِ 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ظَلَمَ',0,1,1.7,'ا000',2),(60127,'اَوْلادِ','اَوْلادِ',0,0,0.5333,'ا000',2),(60128,'اَوْلادِ الْحُسَيْنِ','اَوْلادِ الْحُسَيْنِ',0,1,1.6667,'ا000',2),(60129,'اَوْلادِ الْحُسَيْنِ وَعَلى','اَوْلادِ الْحُسَيْنِ وَعَلى',0,1,1.9,'ا000',2),(60130,'اَوْلِيائِكُمْ','اَوْلِيائِكُمْ',0,0,0.9333,'ا000',2),(60131,'اَوْلِيائِكُمْ وَرَزَقَنِى','اَوْلِيائِكُمْ وَرَزَقَنِى',0,1,1.8667,'ا000',2),(60132,'اَوْلِيائِكُمْ وَرَزَقَنِى الْبَراءَةَ','اَوْلِيائِكُمْ وَرَزَقَنِى الْبَراءَةَ',0,1,2,'ا000',2),(60133,'اُمَيَّةَ','اُمَيَّةَ',0,0,0.6,'ا000',2),(60134,'اُمَيَّةَ قاطِبَةً','اُمَيَّةَ قاطِبَةً',0,1,1.6,'ا000',2),(60135,'اُمَيَّةَ قاطِبَةً وَلَعَنَ','اُمَيَّةَ قاطِبَةً وَلَعَنَ',0,1,1.9,'ا000',2),(60136,'اُمَيَّةَ وَابْنُ','اُمَيَّةَ وَابْنُ',0,1,1.5667,'ا000',2),(60137,'اُمَيَّةَ وَابْنُ آكِلَةِ','اُمَيَّةَ وَابْنُ آكِلَةِ',0,1,1.8333,'ا000',2),(60138,'اُمَّةً','اُمَّةً',0,0,0.4667,'ا000',2),(60139,'اُمَّةً اَسَّسَتْ','اُمَّةً اَسَّسَتْ',0,1,1.5667,'ا000',2),(60140,'اُمَّةً اَسَّسَتْ اَساسَ','اُمَّةً اَسَّسَتْ اَساسَ',0,1,1.8,'ا000',2),(60141,'اُمَّةً اَسْرَجَتْ','اُمَّةً اَسْرَجَتْ',0,1,1.6,'ا000',2),(60142,'اُمَّةً اَسْرَجَتْ وَاَلْجَمَتْ','اُمَّةً اَسْرَجَتْ وَاَلْجَمَتْ',0,1,2,'ا000',2),(60143,'اُمَّةً دَفَعَتْكُمْ','اُمَّةً دَفَعَتْكُمْ',0,1,1.6667,'ا000',2),(60144,'اُمَّةً دَفَعَتْكُمْ عَنْ','اُمَّةً دَفَعَتْكُمْ عَنْ',0,1,1.8333,'ا000',2),(60145,'اُمَّةً قَتَلَتْكُمْ','اُمَّةً قَتَلَتْكُمْ',0,1,1.6667,'ا000',2),(60146,'اُمَّةً قَتَلَتْكُمْ وَلَعَنَ','اُمَّةً قَتَلَتْكُمْ وَلَعَنَ',0,1,1.9667,'ا000',2),(60147,'اِلى','اِلى',0,0,0.2667,'ا000',21),(60148,'اِلى اللهِ','اِلى اللهِ',0,1,1.3333,'ا000',2),(60149,'اِلى اللهِ وَ','اِلى اللهِ وَ',0,1,1.4333,'ا000',2),(60150,'اِلى رَسُولِهِ','اِلى رَسُولِهِ',0,1,1.4667,'ا000',2),(60151,'اِلى رَسُولِهِ وَاِلى','اِلى رَسُولِهِ وَاِلى',0,1,1.7,'ا000',2),(60152,'اِلى يَوْمِ','اِلى يَوْمِ',0,1,1.3667,'ا000',11),(60153,'اِلى يَوْمِ الْقِيامَةِ','اِلى يَوْمِ الْقِيامَةِ',0,1,1.7667,'ا000',11),(60154,'اِلَى','اِلَى',0,0,0.3333,'ا000',27),(60155,'اِلَى اللهِ','اِلَى اللهِ',0,1,1.3667,'ا000',2),(60156,'اِلَى اللهِ ثُمَّ','اِلَى اللهِ ثُمَّ',0,1,1.5667,'ا000',2),(60157,'اِلَى اللهِ وَاِلى','اِلَى اللهِ وَاِلى',0,1,1.6,'ا000',2),(60158,'اِلَى اللهِ وَاِلَيْكُمْ','اِلَى اللهِ وَاِلَيْكُمْ',0,1,1.8,'ا000',2),(60159,'اِلَيْكَ','اِلَيْكَ',0,0,0.5333,'ا000',27),(60160,'اِلَيْكَ فِي','اِلَيْكَ فِي',0,1,1.4,'ا000',2),(60161,'اِلَيْكَ فِي هذَا','اِلَيْكَ فِي هذَا',0,1,1.5667,'ا000',2),(60162,'اِلَيْكُمْ','اِلَيْكُمْ',0,0,0.6667,'ا000',2),(60163,'اِلَيْكُمْ بِمُوالاتِكُمْ','اِلَيْكُمْ بِمُوالاتِكُمْ',0,1,1.8333,'ا000',2),(60164,'اِلَيْكُمْ بِمُوالاتِكُمْ وَمُوالاةِ','اِلَيْكُمْ بِمُوالاتِكُمْ وَمُوالاةِ',0,1,2,'ا000',2),(60165,'اِمامٍ','اِمامٍ',0,0,0.4,'ا000',2),(60166,'اِمامٍ مَنْصُورٍ','اِمامٍ مَنْصُورٍ',0,1,1.5333,'ا000',2),(60167,'اِمامٍ مَنْصُورٍ مِنْ','اِمامٍ مَنْصُورٍ مِنْ',0,1,1.7,'ا000',2),(60168,'اِمامٍ هُدىً','اِمامٍ هُدىً',0,1,1.4,'ا000',2),(60169,'اِمامٍ هُدىً ظاهِرٍ','اِمامٍ هُدىً ظاهِرٍ',0,1,1.6333,'ا000',2),(60170,'اِنّي','اِنّي',0,0,0.3333,'ا000',21),(60171,'اِنّي اَتَقَرَّبُ','اِنّي اَتَقَرَّبُ',0,1,1.5667,'ا000',2),(60172,'اِنّي اَتَقَرَّبُ اِلى','اِنّي اَتَقَرَّبُ اِلى',0,1,1.7333,'ا000',2),(60173,'اِنّي اَتَقَرَّبُ اِلَيْكَ','اِنّي اَتَقَرَّبُ اِلَيْكَ',0,1,1.8667,'ا000',2),(60174,'اِنّي سِلْمٌ','اِنّي سِلْمٌ',0,1,1.4,'ا000',2),(60175,'اِنّي سِلْمٌ لِمَنْ','اِنّي سِلْمٌ لِمَنْ',0,1,1.6333,'ا000',2),(60176,'اِنَّ','اِنَّ',0,0,0.3333,'ا000',17),(60177,'اِنَّ هذا','اِنَّ هذا',0,1,1.3,'ا000',8),(60178,'اِنَّ هذا يَوْمٌ','اِنَّ هذا يَوْمٌ',0,1,1.5333,'ا000',2),(60179,'بَذَلُوا','بَذَلُوا',0,0,0.5333,'ب000',2),(60180,'بَذَلُوا مُهَجَهُمْ','بَذَلُوا مُهَجَهُمْ',0,1,1.6333,'ب000',2),(60181,'بَذَلُوا مُهَجَهُمْ دُونَ','بَذَلُوا مُهَجَهُمْ دُونَ',0,1,1.8333,'ب000',2),(60182,'بَرِئْتُ','بَرِئْتُ',0,0,0.5333,'ب000',2),(60183,'بَرِئْتُ اِلَى','بَرِئْتُ اِلَى',0,1,1.4667,'ب000',2),(60184,'بَرِئْتُ اِلَى اللهِ','بَرِئْتُ اِلَى اللهِ',0,1,1.6667,'ب000',2),(60185,'بَقيتُ','بَقيتُ',0,0,0.4,'ب000',8),(60186,'بَقيتُ وَبَقِيَ','بَقيتُ وَبَقِيَ',0,1,1.5,'ب000',8),(60187,'بَقيتُ وَبَقِيَ اللَّيْلُ','بَقيتُ وَبَقِيَ اللَّيْلُ',0,1,1.8333,'ب000',8),(60188,'بَني','بَني',0,0,0.2667,'ب000',2),(60189,'بَني اُمَيَّةَ','بَني اُمَيَّةَ',0,1,1.4667,'ب000',2),(60190,'بَني اُمَيَّةَ قاطِبَةً','بَني اُمَيَّةَ قاطِبَةً',0,1,1.7667,'ب000',2),(60191,'بَنُو','بَنُو',0,0,0.3333,'ب000',2),(60192,'بَنُو اُمَيَّةَ','بَنُو اُمَيَّةَ',0,1,1.5,'ب000',2),(60193,'بَنُو اُمَيَّةَ وَابْنُ','بَنُو اُمَيَّةَ وَابْنُ',0,1,1.7667,'ب000',2),(60194,'بَيْتِ','بَيْتِ',0,0,0.4,'ب000',8),(60195,'بَيْتِ مُحَمَّدٍ','بَيْتِ مُحَمَّدٍ',0,1,1.5333,'ب000',8),(60196,'بَيْتِ مُحَمَّدٍ صَلَّى','بَيْتِ مُحَمَّدٍ صَلَّى',0,1,1.7667,'ب000',2),(60197,'بُنْيانَهُ','بُنْيانَهُ',0,0,0.6667,'ب000',2),(60198,'بُنْيانَهُ وَجَرى','بُنْيانَهُ وَجَرى',0,1,1.5667,'ب000',2),(60199,'بُنْيانَهُ وَجَرى فِي','بُنْيانَهُ وَجَرى فِي',0,1,1.7,'ب000',2),(60200,'بِاللَّعْنِ','بِاللَّعْنِ',0,0,0.7333,'ب000',2),(60201,'بِاللَّعْنِ مِنّي','بِاللَّعْنِ مِنّي',0,1,1.5667,'ب000',2),(60202,'بِاللَّعْنِ مِنّي وَابْدَأْ','بِاللَّعْنِ مِنّي وَابْدَأْ',0,1,1.9,'ب000',2),(60203,'بِالَّتمْكينِ','بِالَّتمْكينِ',0,0,0.8667,'ب000',2),(60204,'بِالَّتمْكينِ مِنْ','بِالَّتمْكينِ مِنْ',0,1,1.6,'ب000',2),(60205,'بِالَّتمْكينِ مِنْ قِتالِكُمْ','بِالَّتمْكينِ مِنْ قِتالِكُمْ',0,1,1.9667,'ب000',2),(60206,'بِالْبَراءَةِ','بِالْبَراءَةِ',0,0,0.8667,'ب000',2),(60207,'بِالْبَراءَةِ مِنْهُمْ','بِالْبَراءَةِ مِنْهُمْ',0,1,1.7333,'ب000',2),(60208,'بِالْبَراءَةِ مِنْهُمْ وَاللَّعْنَةِ','بِالْبَراءَةِ مِنْهُمْ وَاللَّعْنَةِ',0,1,2,'ب000',2),(60209,'بِالْحَقِّ','بِالْحَقِّ',0,0,0.6667,'ب000',2),(60210,'بِالْحَقِّ مِنْكُمْ','بِالْحَقِّ مِنْكُمْ',0,1,1.6333,'ب000',2),(60211,'بِالْحَقِّ مِنْكُمْ وَاَسْألُ','بِالْحَقِّ مِنْكُمْ وَاَسْألُ',0,1,1.9667,'ب000',2),(60212,'بِالْحُسَيْنِ','بِالْحُسَيْنِ',0,0,0.8667,'ب000',8),(60213,'بِالْحُسَيْنِ عَلَيْهِ','بِالْحُسَيْنِ عَلَيْهِ',0,1,1.7333,'ب000',2),(60214,'بِالْحُسَيْنِ عَلَيْهِ السَّلامُ','بِالْحُسَيْنِ عَلَيْهِ السَّلامُ',0,1,2,'ب000',2),(60215,'بِاَبي','بِاَبي',0,0,0.4,'ب000',2),(60216,'بِاَبي اَنْتَ','بِاَبي اَنْتَ',0,1,1.4333,'ب000',2),(60217,'بِاَبي اَنْتَ وَاُمّي','بِاَبي اَنْتَ وَاُمّي',0,1,1.7,'ب000',2),(60218,'بِحَقِّكُمْ','بِحَقِّكُمْ',0,0,0.7333,'ب000',2),(60219,'بِحَقِّكُمْ وَبِالشَّأنِِ','بِحَقِّكُمْ وَبِالشَّأنِِ',0,1,1.8333,'ب000',2),(60220,'بِحَقِّكُمْ وَبِالشَّأنِِ الَّذي','بِحَقِّكُمْ وَبِالشَّأنِِ الَّذي',0,1,2,'ب000',2),(60221,'بِفِنائِكَ','بِفِنائِكَ',0,0,0.6667,'ب000',8),(60222,'بِفِنائِكَ عَلَيْكَ','بِفِنائِكَ عَلَيْكَ',0,1,1.6333,'ب000',2),(60223,'بِفِنائِكَ عَلَيْكَ مِنّي','بِفِنائِكَ عَلَيْكَ مِنّي',0,1,1.8333,'ب000',2),(60224,'بِفِنائِكَ عَلَيْكُمْ','بِفِنائِكَ عَلَيْكُمْ',0,1,1.7,'ب000',2),(60225,'بِفِنائِكَ عَلَيْكُمْ مِنّي','بِفِنائِكَ عَلَيْكُمْ مِنّي',0,1,1.9,'ب000',2),(60226,'بِقَتْلِهِمُ','بِقَتْلِهِمُ',0,0,0.8,'ب000',2),(60227,'بِقَتْلِهِمُ الْحُسَيْنَ','بِقَتْلِهِمُ الْحُسَيْنَ',0,1,1.8,'ب000',2),(60228,'بِقَتْلِهِمُ الْحُسَيْنَ صَلَواتُ','بِقَتْلِهِمُ الْحُسَيْنَ صَلَواتُ',0,1,2,'ب000',2),(60229,'بِكَ','بِكَ',0,0,0.2667,'ب000',27),(60230,'بِكَ اَنْ','بِكَ اَنْ',0,1,1.3,'ب000',8),(60231,'بِكَ اَنْ يَرْزُقَني','بِكَ اَنْ يَرْزُقَني',0,1,1.6667,'ب000',2),(60232,'بِكَ عَلَيْنا','بِكَ عَلَيْنا',0,1,1.4333,'ب000',2),(60233,'بِكَ عَلَيْنا وَعَلى','بِكَ عَلَيْنا وَعَلى',0,1,1.6667,'ب000',2),(60234,'بِكَ فَاَسْأَلُ','بِكَ فَاَسْأَلُ',0,1,1.5,'ب000',2),(60235,'بِكَ فَاَسْأَلُ اللهَ','بِكَ فَاَسْأَلُ اللهَ',0,1,1.7,'ب000',2),(60236,'بِكُمْ','بِكُمْ',0,0,0.4,'ب000',12),(60237,'بِكُمْ اَفْضَلَ','بِكُمْ اَفْضَلَ',0,1,1.5,'ب000',2),(60238,'بِكُمْ اَفْضَلَ ما','بِكُمْ اَفْضَلَ ما',0,1,1.6,'ب000',2),(60239,'بِمَعْرِفَتِكُمْ','بِمَعْرِفَتِكُمْ',0,0,1,'ب000',2),(60240,'بِمَعْرِفَتِكُمْ وَمَعْرِفَةِ','بِمَعْرِفَتِكُمْ وَمَعْرِفَةِ',0,1,1.9667,'ب000',2),(60241,'بِمَعْرِفَتِكُمْ وَمَعْرِفَةِ اَوْلِيائِكُمْ','بِمَعْرِفَتِكُمْ وَمَعْرِفَةِ اَوْلِيائِكُمْ',0,1,2,'ب000',2),(60242,'بِمُصابي','بِمُصابي',0,0,0.5333,'ب000',2),(60243,'بِمُصابي بِكُمْ','بِمُصابي بِكُمْ',0,1,1.5,'ب000',2),(60244,'بِمُصابي بِكُمْ اَفْضَلَ','بِمُصابي بِكُمْ اَفْضَلَ',0,1,1.8,'ب000',2),(60245,'بِمُصيبَتِهِ','بِمُصيبَتِهِ',0,0,0.8,'ب000',2),(60246,'بِمُصيبَتِهِ مُصيبَةً','بِمُصيبَتِهِ مُصيبَةً',0,1,1.7,'ب000',2),(60247,'بِمُصيبَتِهِ مُصيبَةً ما','بِمُصيبَتِهِ مُصيبَةً ما',0,1,1.8,'ب000',2),(60248,'بِمُوالاتِكَ','بِمُوالاتِكَ',0,0,0.8,'ب000',2),(60249,'بِمُوالاتِكَ وَبِالْبَراءَةِ','بِمُوالاتِكَ وَبِالْبَراءَةِ',0,1,1.9333,'ب000',2),(60250,'بِمُوالاتِكَ وَبِالْبَراءَةِ مِمَّنْ','بِمُوالاتِكَ وَبِالْبَراءَةِ مِمَّنْ',0,1,2,'ب000',2),(60251,'بِمُوالاتِكُمْ','بِمُوالاتِكُمْ',0,0,0.9333,'ب000',2),(60252,'بِمُوالاتِكُمْ وَمُوالاةِ','بِمُوالاتِكُمْ وَمُوالاةِ',0,1,1.8333,'ب000',2),(60253,'بِمُوالاتِكُمْ وَمُوالاةِ وَلِيِّكُمْ','بِمُوالاتِكُمْ وَمُوالاةِ وَلِيِّكُمْ',0,1,2,'ب000',2),(60254,'بِهِ','بِهِ',0,0,0.2667,'ب000',23),(60255,'بِهِ آلُ','بِهِ آلُ',0,1,1.2667,'ب000',2),(60256,'بِهِ آلُ زِيادٍ','بِهِ آلُ زِيادٍ',0,1,1.5,'ب000',2),(60257,'بِهِ اَوَّلاً','بِهِ اَوَّلاً',0,1,1.4333,'ب000',2),(60258,'بِهِ اَوَّلاً ثُمَّ','بِهِ اَوَّلاً ثُمَّ',0,1,1.6333,'ب000',2),(60259,'بِهِ بَنُو','بِهِ بَنُو',0,1,1.3333,'ب000',2),(60260,'بِهِ بَنُو اُمَيَّةَ','بِهِ بَنُو اُمَيَّةَ',0,1,1.6667,'ب000',2),(60261,'بْنَ','بْنَ',0,0,0.2667,'ب000',8),(60262,'بْنَ اَميرِ','بْنَ اَميرِ',0,1,1.3667,'ب000',2),(60263,'بْنَ اَميرِ الْمُؤْمِنينَ','بْنَ اَميرِ الْمُؤْمِنينَ',0,1,1.8333,'ب000',2),(60264,'بْنَ رَسُولِ','بْنَ رَسُولِ',0,1,1.4,'ب000',8),(60265,'بْنَ رَسُولِ اللهِ','بْنَ رَسُولِ اللهِ',0,1,1.6,'ب000',8),(60266,'بْنَ زِيادٍ','بْنَ زِيادٍ',0,1,1.3667,'ب000',2),(60267,'بْنَ زِيادٍ وَابْنَ','بْنَ زِيادٍ وَابْنَ',0,1,1.6333,'ب000',2),(60268,'بْنَ سَعْدٍ','بْنَ سَعْدٍ',0,1,1.3667,'ب000',2),(60269,'بْنَ سَعْدٍ وَشِمْراً','بْنَ سَعْدٍ وَشِمْراً',0,1,1.7,'ب000',2),(60270,'بْنَ سَعْدٍ وَلَعَنَ','بْنَ سَعْدٍ وَلَعَنَ',0,1,1.6667,'ب000',2),(60271,'بْنَ فاطِمَةَ','بْنَ فاطِمَةَ',0,1,1.4333,'ب000',2),(60272,'بْنَ فاطِمَةَ سَيِّدَةِ','بْنَ فاطِمَةَ سَيِّدَةِ',0,1,1.7667,'ب000',2),(60273,'بْنِ','بْنِ',0,0,0.2667,'ب000',23),(60274,'بْنِ الْحُسَيْنِ','بْنِ الْحُسَيْنِ',0,1,1.5333,'ب000',17),(60275,'بْنِ الْحُسَيْنِ وَعَلى','بْنِ الْحُسَيْنِ وَعَلى',0,1,1.7667,'ب000',2),(60276,'تابِعٍ','تابِعٍ',0,0,0.4,'ت000',2),(60277,'تابِعٍ لَهُ','تابِعٍ لَهُ',0,1,1.3667,'ت000',2),(60278,'تابِعٍ لَهُ عَلى','تابِعٍ لَهُ عَلى',0,1,1.5333,'ت000',2),(60279,'تَبَرَّكَتْ','تَبَرَّكَتْ',0,0,0.7333,'ت000',2),(60280,'تَبَرَّكَتْ بِهِ','تَبَرَّكَتْ بِهِ',0,1,1.5333,'ت000',2),(60281,'تَبَرَّكَتْ بِهِ بَنُو','تَبَرَّكَتْ بِهِ بَنُو',0,1,1.7333,'ت000',2),(60282,'تَنالُهُ','تَنالُهُ',0,0,0.5333,'ت000',2),(60283,'تَنالُهُ مِنْكَ','تَنالُهُ مِنْكَ',0,1,1.5,'ت000',2),(60284,'تَنالُهُ مِنْكَ صَلَواتٌ','تَنالُهُ مِنْكَ صَلَواتٌ',0,1,1.8,'ت000',2),(60285,'ثاري','ثاري',0,0,0.2667,'ث000',2),(60286,'ثاري مَعَ','ثاري مَعَ',0,1,1.3,'ث000',2),(60287,'ثاري مَعَ اِمامٍ','ثاري مَعَ اِمامٍ',0,1,1.5333,'ث000',2),(60288,'ثارَ','ثارَ',0,0,0.2667,'ث000',8),(60289,'ثارَ اللهِ','ثارَ اللهِ',0,1,1.3333,'ث000',8),(60290,'ثارَ اللهِ وَابْنَ','ثارَ اللهِ وَابْنَ',0,1,1.6,'ث000',8),(60291,'ثارِكَ','ثارِكَ',0,0,0.4,'ث000',2),(60292,'ثارِكَ مَعَ','ثارِكَ مَعَ',0,1,1.3667,'ث000',2),(60293,'ثارِكَ مَعَ اِمامٍ','ثارِكَ مَعَ اِمامٍ',0,1,1.6,'ث000',2),(60294,'ثارِهِ','ثارِهِ',0,0,0.4,'ث000',8),(60295,'ثارِهِ وَالْوِتْرَ','ثارِهِ وَالْوِتْرَ',0,1,1.6,'ث000',2),(60296,'ثارِهِ وَالْوِتْرَ الْمَوْتُورَ','ثارِهِ وَالْوِتْرَ الْمَوْتُورَ',0,1,2,'ث000',2),(60297,'ثُمَّ','ثُمَّ',0,0,0.3333,'ث000',17),(60298,'ثُمَّ الْعَنِ','ثُمَّ الْعَنِ',0,1,1.4333,'ث000',2),(60299,'ثُمَّ الْعَنِ الثّانيَ','ثُمَّ الْعَنِ الثّانيَ',0,1,1.7333,'ث000',2),(60300,'ثُمَّ اِلَيْكُمْ','ثُمَّ اِلَيْكُمْ',0,1,1.5333,'ث000',2),(60301,'ثُمَّ اِلَيْكُمْ بِمُوالاتِكُمْ','ثُمَّ اِلَيْكُمْ بِمُوالاتِكُمْ',0,1,2,'ث000',2),(60302,'جاهَدَتِ','جاهَدَتِ',0,0,0.5333,'ج000',2),(60303,'جاهَدَتِ الْحُسَيْنَ','جاهَدَتِ الْحُسَيْنَ',0,1,1.6667,'ج000',2),(60304,'جاهَدَتِ الْحُسَيْنَ عليه','جاهَدَتِ الْحُسَيْنَ عليه',0,1,1.8333,'ج000',2),(60305,'جَعَلَهُ','جَعَلَهُ',0,0,0.5333,'ج000',2),(60306,'جَعَلَهُ اللهُ','جَعَلَهُ اللهُ',0,1,1.4667,'ج000',2),(60307,'جَعَلَهُ اللهُ آخِرَ','جَعَلَهُ اللهُ آخِرَ',0,1,1.6667,'ج000',2),(60308,'جَميعاً','جَميعاً',0,0,0.4667,'ج000',2),(60309,'جَميعاً allah\'ım','جَميعاً allah',0,1,1.5333,'ج450',2),(60310,'جَميعاً allah\'ım muhammed','جَميعاً allah muhammed',0,1,1.8333,'ج453',2),(60311,'جَميعاً سَلامُ','جَميعاً سَلامُ',0,1,1.4667,'ج000',2),(60312,'جَميعاً سَلامُ اللهِ','جَميعاً سَلامُ اللهِ',0,1,1.6667,'ج000',2),(60313,'جَميعِ','جَميعِ',0,0,0.4,'ج000',11),(60314,'جَميعِ السَّماواتِ','جَميعِ السَّماواتِ',0,1,1.6,'ج000',2),(60315,'جَميعِ السَّماواتِ وَالأَرْضِ','جَميعِ السَّماواتِ وَالأَرْضِ',0,1,1.9667,'ج000',2),(60316,'جَميعِ اَهْلِ','جَميعِ اَهْلِ',0,1,1.4333,'ج000',2),(60317,'جَميعِ اَهْلِ الاِسْلامِ','جَميعِ اَهْلِ الاِسْلامِ',0,1,1.8,'ج000',2),(60318,'جَميعِ اَهْلِ السَّماواتِ','جَميعِ اَهْلِ السَّماواتِ',0,1,1.8333,'ج000',2),(60319,'حارَبَكُمْ','حارَبَكُمْ',0,0,0.6667,'ح000',2),(60320,'حارَبَكُمْ اِلى','حارَبَكُمْ اِلى',0,1,1.5,'ح000',2),(60321,'حارَبَكُمْ اِلى يَوْمِ','حارَبَكُمْ اِلى يَوْمِ',0,1,1.7333,'ح000',2),(60322,'حارَبَكُمْ وَوَلِىٌّ','حارَبَكُمْ وَوَلِىٌّ',0,1,1.6667,'ح000',2),(60323,'حارَبَكُمْ وَوَلِىٌّ لِمَنْ','حارَبَكُمْ وَوَلِىٌّ لِمَنْ',0,1,1.9,'ح000',2),(60324,'حَقَّ','حَقَّ',0,0,0.3333,'ح000',8),(60325,'حَقَّ مُحَمَّدٍ','حَقَّ مُحَمَّدٍ',0,1,1.5,'ح000',2),(60326,'حَقَّ مُحَمَّدٍ وَآلِ','حَقَّ مُحَمَّدٍ وَآلِ',0,1,1.7,'ح000',2),(60327,'حَلَّتْ','حَلَّتْ',0,0,0.4667,'ح000',8),(60328,'حَلَّتْ بِفِنائِكَ','حَلَّتْ بِفِنائِكَ',0,1,1.6,'ح000',8),(60329,'حَلَّتْ بِفِنائِكَ عَلَيْكَ','حَلَّتْ بِفِنائِكَ عَلَيْكَ',0,1,1.9,'ح000',2),(60330,'حَلَّتْ بِفِنائِكَ عَلَيْكُمْ','حَلَّتْ بِفِنائِكَ عَلَيْكُمْ',0,1,1.9667,'ح000',2),(60331,'حَمْدَ','حَمْدَ',0,0,0.4,'ح000',2),(60332,'حَمْدَ الشّاكِرينَ','حَمْدَ الشّاكِرينَ',0,1,1.6,'ح000',2),(60333,'حَمْدَ الشّاكِرينَ لَكَ','حَمْدَ الشّاكِرينَ لَكَ',0,1,1.7667,'ح000',2),(60334,'حَياتي','حَياتي',0,0,0.4,'ح000',11),(60335,'حَياتي بِالْبَراءَةِ','حَياتي بِالْبَراءَةِ',0,1,1.6667,'ح000',2),(60336,'حَياتي بِالْبَراءَةِ مِنْهُمْ','حَياتي بِالْبَراءَةِ مِنْهُمْ',0,1,1.9667,'ح000',2),(60337,'خامِساً','خامِساً',0,0,0.4667,'خ000',2),(60338,'خامِساً وَالْعَنْ','خامِساً وَالْعَنْ',0,1,1.5667,'خ000',2),(60339,'خُصَّ','خُصَّ',0,0,0.3333,'خ000',2),(60340,'خُصَّ اَنْتَ','خُصَّ اَنْتَ',0,1,1.4,'خ000',2),(60341,'خُصَّ اَنْتَ اَوَّلَ','خُصَّ اَنْتَ اَوَّلَ',0,1,1.6667,'خ000',2),(60342,'خِيَرَةِ','خِيَرَةِ',0,0,0.5333,'خ000',2),(60343,'خِيَرَةِ اللهِ','خِيَرَةِ اللهِ',0,1,1.4667,'خ000',2),(60344,'خِيَرَةِ اللهِ وابْنَ','خِيَرَةِ اللهِ وابْنَ',0,1,1.7,'خ000',2),(60345,'خِيَرَتِهِ','خِيَرَتِهِ',0,0,0.6667,'خ000',8),(60346,'خِيَرَتِهِ اَلسَّلامُ','خِيَرَتِهِ اَلسَّلامُ',0,1,1.7,'خ000',8),(60347,'خِيَرَتِهِ اَلسَّلامُ عَلَيْكَ','خِيَرَتِهِ اَلسَّلامُ عَلَيْكَ',0,1,2,'خ000',8),(60348,'دَفَعَتْكُمْ','دَفَعَتْكُمْ',0,0,0.8,'د000',2),(60349,'دَفَعَتْكُمْ عَنْ','دَفَعَتْكُمْ عَنْ',0,1,1.5667,'د000',2),(60350,'دَفَعَتْكُمْ عَنْ مَقامِكُمْ','دَفَعَتْكُمْ عَنْ مَقامِكُمْ',0,1,1.9333,'د000',2),(60351,'دُونَ','دُونَ',0,0,0.3333,'د000',11),(60352,'دُونَ الْحُسَيْنِ','دُونَ الْحُسَيْنِ',0,1,1.5667,'د000',2),(60353,'دُونَ الْحُسَيْنِ عَلَيْهِ','دُونَ الْحُسَيْنِ عَلَيْهِ',0,1,1.8667,'د000',2),(60354,'ذلِكَ','ذلِكَ',0,0,0.3333,'ذ000',17),(60355,'ذلِكَ اَللّـهُمَّ','ذلِكَ اَللّـهُمَّ',0,1,1.5667,'ذ000',2),(60356,'ذلِكَ اَللّـهُمَّ الْعَنِ','ذلِكَ اَللّـهُمَّ الْعَنِ',0,1,1.8333,'ذ000',2),(60357,'ذلِكَ وَبَنى','ذلِكَ وَبَنى',0,1,1.4,'ذ000',2),(60358,'ذلِكَ وَبَنى عَلَيْهِ','ذلِكَ وَبَنى عَلَيْهِ',0,1,1.7,'ذ000',2),(60359,'رَتَّبَكُمُ','رَتَّبَكُمُ',0,0,0.7333,'ر000',2),(60360,'رَتَّبَكُمُ اللهُ','رَتَّبَكُمُ اللهُ',0,1,1.5667,'ر000',2),(60361,'رَتَّبَكُمُ اللهُ فيها','رَتَّبَكُمُ اللهُ فيها',0,1,1.7333,'ر000',2),(60362,'رَزِيَّتي','رَزِيَّتي',0,0,0.6,'ر000',2),(60363,'رَزِيَّتي اَللّـهُمَّ','رَزِيَّتي اَللّـهُمَّ',0,1,1.7,'ر000',2),(60364,'رَزِيَّتي اَللّـهُمَّ ارْزُقْني','رَزِيَّتي اَللّـهُمَّ ارْزُقْني',0,1,2,'ر000',2),(60365,'رَزِيَّتَها','رَزِيَّتَها',0,0,0.7333,'ر000',2),(60366,'رَزِيَّتَها فِي','رَزِيَّتَها فِي',0,1,1.5,'ر000',2),(60367,'رَزِيَّتَها فِي الاِسْلامِ','رَزِيَّتَها فِي الاِسْلامِ',0,1,1.8667,'ر000',2),(60368,'رَسُولِ','رَسُولِ',0,0,0.4667,'ر000',17),(60369,'رَسُولِ اللهِ','رَسُولِ اللهِ',0,1,1.4333,'ر000',8),(60370,'رَسُولِ اللهِ السَّلامُ','رَسُولِ اللهِ السَّلامُ',0,1,1.7667,'ر000',2),(60371,'رَسُولِهِ','رَسُولِهِ',0,0,0.6,'ر000',2),(60372,'رَسُولِهِ مِمَّنْ','رَسُولِهِ مِمَّنْ',0,1,1.5667,'ر000',2),(60373,'رَسُولِهِ مِمَّنْ اَسَسَّ','رَسُولِهِ مِمَّنْ اَسَسَّ',0,1,1.8333,'ر000',2),(60374,'رَسُولِهِ وَاِلى','رَسُولِهِ وَاِلى',0,1,1.5333,'ر000',2),(60375,'رَسُولِهِ وَاِلى اَميرِ','رَسُولِهِ وَاِلى اَميرِ',0,1,1.7667,'ر000',2),(60376,'زِيادٍ','زِيادٍ',0,0,0.4,'ز000',2),(60377,'زِيادٍ وَآلَ','زِيادٍ وَآلَ',0,1,1.4,'ز000',2),(60378,'زِيادٍ وَآلَ مَرْوانَ','زِيادٍ وَآلَ مَرْوانَ',0,1,1.7,'ز000',2),(60379,'زِيادٍ وَآلُ','زِيادٍ وَآلُ',0,1,1.4,'ز000',2),(60380,'زِيادٍ وَآلُ مَرْوانَ','زِيادٍ وَآلُ مَرْوانَ',0,1,1.7,'ز000',2),(60381,'زِيادٍ وَابْنَ','زِيادٍ وَابْنَ',0,1,1.4667,'ز000',2),(60382,'زِيادٍ وَابْنَ مَرْجانَةَ','زِيادٍ وَابْنَ مَرْجانَةَ',0,1,1.8333,'ز000',2),(60383,'سالَمَكُمْ','سالَمَكُمْ',0,0,0.6667,'س000',2),(60384,'سالَمَكُمْ وَحَرْبٌ','سالَمَكُمْ وَحَرْبٌ',0,1,1.6333,'س000',2),(60385,'سالَمَكُمْ وَحَرْبٌ لِمَنْ','سالَمَكُمْ وَحَرْبٌ لِمَنْ',0,1,1.8667,'س000',2),(60386,'سَعْدٍ','سَعْدٍ',0,0,0.4,'س000',8),(60387,'سَعْدٍ وَشِمْراً','سَعْدٍ وَشِمْراً',0,1,1.5333,'س000',2),(60388,'سَعْدٍ وَشِمْراً وَآلَ','سَعْدٍ وَشِمْراً وَآلَ',0,1,1.7333,'س000',2),(60389,'سَعْدٍ وَلَعَنَ','سَعْدٍ وَلَعَنَ',0,1,1.5,'س000',2),(60390,'سَعْدٍ وَلَعَنَ اللهُ','سَعْدٍ وَلَعَنَ اللهُ',0,1,1.7,'س000',2),(60391,'سَلامُ','سَلامُ',0,0,0.4,'س000',14),(60392,'سَلامُ اللهِ','سَلامُ اللهِ',0,1,1.4,'س000',8),(60393,'سَلامُ اللهِ اَبَداً','سَلامُ اللهِ اَبَداً',0,1,1.6667,'س000',2),(60394,'سَيِّدَةِ','سَيِّدَةِ',0,0,0.6,'س000',17),(60395,'سَيِّدَةِ نِساءِ','سَيِّدَةِ نِساءِ',0,1,1.5333,'س000',17),(60396,'سَيِّدَةِ نِساءِ الْعالَمينَ','سَيِّدَةِ نِساءِ الْعالَمينَ',0,1,1.9333,'س000',17),(60397,'سَيِّدِ','سَيِّدِ',0,0,0.4667,'س000',14),(60398,'سَيِّدِ الْوَصِيّينَ','سَيِّدِ الْوَصِيّينَ',0,1,1.6667,'س000',8),(60399,'سَيِّدِ الْوَصِيّينَ اَلسَّلامُ','سَيِّدِ الْوَصِيّينَ اَلسَّلامُ',0,1,2,'س000',2),(60400,'سُفْيانَ','سُفْيانَ',0,0,0.5333,'س000',2),(60401,'سُفْيانَ وَآلَ','سُفْيانَ وَآلَ',0,1,1.4667,'س000',2),(60402,'سُفْيانَ وَآلَ زِيادٍ','سُفْيانَ وَآلَ زِيادٍ',0,1,1.7,'س000',2),(60403,'سُفْيانَ وَمُعاوِيَةَ','سُفْيانَ وَمُعاوِيَةَ',0,1,1.7,'س000',2),(60404,'سُفْيانَ وَمُعاوِيَةَ وَيَزيدَ','سُفْيانَ وَمُعاوِيَةَ وَيَزيدَ',0,1,2,'س000',2),(60405,'سِلْمٌ','سِلْمٌ',0,0,0.4,'س000',2),(60406,'سِلْمٌ لِمَنْ','سِلْمٌ لِمَنْ',0,1,1.4333,'س000',2),(60407,'سِلْمٌ لِمَنْ سالَمَكُمْ','سِلْمٌ لِمَنْ سالَمَكُمْ',0,1,1.8,'س000',2),(60408,'شَفاعَةَ','شَفاعَةَ',0,0,0.5333,'ش000',2),(60409,'شَفاعَةَ الْحُسَيْنِ','شَفاعَةَ الْحُسَيْنِ',0,1,1.6667,'ش000',2),(60410,'شَفاعَةَ الْحُسَيْنِ يَوْمَ','شَفاعَةَ الْحُسَيْنِ يَوْمَ',0,1,1.9,'ش000',2),(60411,'شِمْراً','شِمْراً',0,0,0.4667,'ش000',2),(60412,'شِمْراً وَلَعَنَ','شِمْراً وَلَعَنَ',0,1,1.5333,'ش000',2),(60413,'شِمْراً وَلَعَنَ اللهُ','شِمْراً وَلَعَنَ اللهُ',0,1,1.7333,'ش000',2),(60414,'صَلَواتٌ','صَلَواتٌ',0,0,0.5333,'ص000',2),(60415,'صَلَواتٌ وَرَحْمَةٌ','صَلَواتٌ وَرَحْمَةٌ',0,1,1.6333,'ص000',2),(60416,'صَلَواتٌ وَرَحْمَةٌ وَمَغْفِرَة','صَلَواتٌ وَرَحْمَةٌ وَمَغْفِرَة',0,1,2,'ص000',2),(60417,'صَلَواتُ','صَلَواتُ',0,0,0.5333,'ص000',2),(60418,'صَلَواتُ اللهِ','صَلَواتُ اللهِ',0,1,1.4667,'ص000',2),(60419,'صَلَواتُ اللهِ عَلَيْهِ','صَلَواتُ اللهِ عَلَيْهِ',0,1,1.7667,'ص000',2),(60420,'صَلَّى','صَلَّى',0,0,0.4,'ص000',17),(60421,'صَلَّى اللهُ','صَلَّى اللهُ',0,1,1.4,'ص000',17),(60422,'صَلَّى اللهُ عَلَيْهِ','صَلَّى اللهُ عَلَيْهِ',0,1,1.7,'ص000',17),(60423,'صِدْقٍ','صِدْقٍ',0,0,0.4,'ص000',2),(60424,'صِدْقٍ عِنْدَكَ','صِدْقٍ عِنْدَكَ',0,1,1.5,'ص000',2),(60425,'صِدْقٍ عِنْدَكَ مَعَ','صِدْقٍ عِنْدَكَ مَعَ',0,1,1.6667,'ص000',2),(60426,'صِدْقٍ فِي','صِدْقٍ فِي',0,1,1.3333,'ص000',2),(60427,'صِدْقٍ فِي الدُّنْيا','صِدْقٍ فِي الدُّنْيا',0,1,1.6667,'ص000',2),(60428,'طَلَبَ','طَلَبَ',0,0,0.4,'ط000',11),(60429,'طَلَبَ ثاري','طَلَبَ ثاري',0,1,1.3667,'ط000',2),(60430,'طَلَبَ ثاري مَعَ','طَلَبَ ثاري مَعَ',0,1,1.5333,'ط000',2),(60431,'طَلَبَ ثارِكَ','طَلَبَ ثارِكَ',0,1,1.4333,'ط000',2),(60432,'طَلَبَ ثارِكَ مَعَ','طَلَبَ ثارِكَ مَعَ',0,1,1.6,'ط000',2),(60433,'ظالِمٍ','ظالِمٍ',0,0,0.4,'ظ000',11),(60434,'ظالِمٍ بِاللَّعْنِ','ظالِمٍ بِاللَّعْنِ',0,1,1.6,'ظ000',2),(60435,'ظالِمٍ بِاللَّعْنِ مِنّي','ظالِمٍ بِاللَّعْنِ مِنّي',0,1,1.8,'ظ000',2),(60436,'ظالِمٍ ظَلَمَ','ظالِمٍ ظَلَمَ',0,1,1.4333,'ظ000',2),(60437,'ظالِمٍ ظَلَمَ حَقَّ','ظالِمٍ ظَلَمَ حَقَّ',0,1,1.6333,'ظ000',2),(60438,'ظاهِرٍ','ظاهِرٍ',0,0,0.4,'ظ000',2),(60439,'ظاهِرٍ ناطِقٍ','ظاهِرٍ ناطِقٍ',0,1,1.4333,'ظ000',2),(60440,'ظاهِرٍ ناطِقٍ بِالْحَقِّ','ظاهِرٍ ناطِقٍ بِالْحَقِّ',0,1,1.8,'ظ000',2),(60441,'ظَلَمَ','ظَلَمَ',0,0,0.4,'ظ000',2),(60442,'ظَلَمَ حَقَّ','ظَلَمَ حَقَّ',0,1,1.4,'ظ000',2),(60443,'ظَلَمَ حَقَّ مُحَمَّدٍ','ظَلَمَ حَقَّ مُحَمَّدٍ',0,1,1.7333,'ظ000',2),(60444,'ظُلْمِهِ','ظُلْمِهِ',0,0,0.5333,'ظ000',2),(60445,'ظُلْمِهِ وَجَوْرِهِ','ظُلْمِهِ وَجَوْرِهِ',0,1,1.6333,'ظ000',2),(60446,'ظُلْمِهِ وَجَوْرِهِ عَلَيْكُمْ','ظُلْمِهِ وَجَوْرِهِ عَلَيْكُمْ',0,1,2,'ظ000',2),(60447,'عاداكُمْ','عاداكُمْ',0,0,0.5333,'ع000',2),(60448,'عاداكُمْ allah\'ım','عاداكُمْ allah',0,1,1.5667,'ع450',2),(60449,'عاداكُمْ allah\'ım beni','عاداكُمْ allah beni',0,1,1.7333,'ع4515',2),(60450,'عليه','عليه',0,0,0.2667,'ع000',8),(60451,'عليه السلام','عليه السلام',0,1,1.3667,'ع000',8),(60452,'عليه السلام وَشايَعَتْ','عليه السلام وَشايَعَتْ',0,1,1.7333,'ع000',2),(60453,'عَبْدِاللهِ','عَبْدِاللهِ',0,0,0.7333,'ع000',14),(60454,'عَبْدِاللهِ اَلسَّلامُ','عَبْدِاللهِ اَلسَّلامُ',0,1,1.7333,'ع000',2),(60455,'عَبْدِاللهِ اَلسَّلامُ عَلَيْكَ','عَبْدِاللهِ اَلسَّلامُ عَلَيْكَ',0,1,2,'ع000',2),(60456,'عَبْدِاللهِ اِنّي','عَبْدِاللهِ اِنّي',0,1,1.5667,'ع000',2),(60457,'عَبْدِاللهِ اِنّي اَتَقَرَّبُ','عَبْدِاللهِ اِنّي اَتَقَرَّبُ',0,1,1.9667,'ع000',2),(60458,'عَبْدِاللهِ اِنّي سِلْمٌ','عَبْدِاللهِ اِنّي سِلْمٌ',0,1,1.8,'ع000',2),(60459,'عَبْدِاللهِ لَقَدْ','عَبْدِاللهِ لَقَدْ',0,1,1.6,'ع000',2),(60460,'عَبْدِاللهِ لَقَدْ عَظُمَتِ','عَبْدِاللهِ لَقَدْ عَظُمَتِ',0,1,1.9,'ع000',2),(60461,'عَبْدِاللهِ وَعَلَى','عَبْدِاللهِ وَعَلَى',0,1,1.6333,'ع000',2),(60462,'عَبْدِاللهِ وَعَلَى الأَرْواحِ','عَبْدِاللهِ وَعَلَى الأَرْواحِ',0,1,2,'ع000',2),(60463,'عَظيمِ','عَظيمِ',0,0,0.4,'ع000',2),(60464,'عَظيمِ رَزِيَّتي','عَظيمِ رَزِيَّتي',0,1,1.5333,'ع000',2),(60465,'عَظيمِ رَزِيَّتي اَللّـهُمَّ','عَظيمِ رَزِيَّتي اَللّـهُمَّ',0,1,1.9333,'ع000',2),(60466,'عَظُمَ','عَظُمَ',0,0,0.4,'ع000',11),(60467,'عَظُمَ مُصابي','عَظُمَ مُصابي',0,1,1.4333,'ع000',2),(60468,'عَظُمَ مُصابي بِكَ','عَظُمَ مُصابي بِكَ',0,1,1.6,'ع000',2),(60469,'عَظُمَتِ','عَظُمَتِ',0,0,0.5333,'ع000',8),(60470,'عَظُمَتِ الرَّزِيَّةُ','عَظُمَتِ الرَّزِيَّةُ',0,1,1.7,'ع000',2),(60471,'عَظُمَتِ الرَّزِيَّةُ وَجَلَّتْ','عَظُمَتِ الرَّزِيَّةُ وَجَلَّتْ',0,1,2,'ع000',2),(60472,'عَلى','عَلى',0,0,0.2667,'ع000',27),(60473,'عَلى جَميعِ','عَلى جَميعِ',0,1,1.3667,'ع000',2),(60474,'عَلى جَميعِ اَهْلِ','عَلى جَميعِ اَهْلِ',0,1,1.6,'ع000',2),(60475,'عَلى ذلِكَ','عَلى ذلِكَ',0,1,1.3333,'ع000',11),(60476,'عَلى ذلِكَ اَللّـهُمَّ','عَلى ذلِكَ اَللّـهُمَّ',0,1,1.7333,'ع000',2),(60477,'عَلى عَظيمِ','عَلى عَظيمِ',0,1,1.3667,'ع000',2),(60478,'عَلى عَظيمِ رَزِيَّتي','عَلى عَظيمِ رَزِيَّتي',0,1,1.7,'ع000',2),(60479,'عَلى قَتْلِهِ','عَلى قَتْلِهِ',0,1,1.4333,'ع000',2),(60480,'عَلى قَتْلِهِ اَللّـهُمَّ','عَلى قَتْلِهِ اَللّـهُمَّ',0,1,1.8333,'ع000',2),(60481,'عَلى لِسانِكَ','عَلى لِسانِكَ',0,1,1.4333,'ع000',2),(60482,'عَلى لِسانِكَ وَلِسانِ','عَلى لِسانِكَ وَلِسانِ',0,1,1.7333,'ع000',2),(60483,'عَلى مُصابِهِمْ','عَلى مُصابِهِمْ',0,1,1.5,'ع000',2),(60484,'عَلى مُصابِهِمْ اَلْحَمْدُ','عَلى مُصابِهِمْ اَلْحَمْدُ',0,1,1.8667,'ع000',2),(60485,'عَلَى','عَلَى',0,0,0.3333,'ع000',27),(60486,'عَلَى الْحُسَيْنِ','عَلَى الْحُسَيْنِ',0,1,1.5667,'ع000',8),(60487,'عَلَى الْحُسَيْنِ وَعَلى','عَلَى الْحُسَيْنِ وَعَلى',0,1,1.8,'ع000',2),(60488,'عَلَيكَ','عَلَيكَ',0,0,0.4667,'ع000',2),(60489,'عَلَيكَ يا','عَلَيكَ يا',0,1,1.3333,'ع000',2),(60490,'عَلَيكَ يا خِيَرَةِ','عَلَيكَ يا خِيَرَةِ',0,1,1.6333,'ع000',2),(60491,'عَلَيْكَ','عَلَيْكَ',0,0,0.5333,'ع000',27),(60492,'عَلَيْكَ مِنّي','عَلَيْكَ مِنّي',0,1,1.4667,'ع000',2),(60493,'عَلَيْكَ مِنّي سَلامُ','عَلَيْكَ مِنّي سَلامُ',0,1,1.7,'ع000',2),(60494,'عَلَيْكَ وَعَلَى','عَلَيْكَ وَعَلَى',0,1,1.5333,'ع000',2),(60495,'عَلَيْكَ وَعَلَى الأَرْواحِ','عَلَيْكَ وَعَلَى الأَرْواحِ',0,1,1.9,'ع000',2),(60496,'عَلَيْكَ يا','عَلَيْكَ يا',0,1,1.3667,'ع000',8),(60497,'عَلَيْكَ يا اَبا','عَلَيْكَ يا اَبا',0,1,1.5333,'ع000',8),(60498,'عَلَيْكَ يا ثارَ','عَلَيْكَ يا ثارَ',0,1,1.5333,'ع000',8),(60499,'عَلَيْكَ يَا','عَلَيْكَ يَا',0,1,1.4,'ع000',8),(60500,'عَلَيْكَ يَا بْنَ','عَلَيْكَ يَا بْنَ',0,1,1.5667,'ع000',8),(60501,'عَلَيْكُمْ','عَلَيْكُمْ',0,0,0.6667,'ع000',2),(60502,'عَلَيْكُمْ اَهْلَ','عَلَيْكُمْ اَهْلَ',0,1,1.5667,'ع000',2),(60503,'عَلَيْكُمْ اَهْلَ الْبَيْتِ','عَلَيْكُمْ اَهْلَ الْبَيْتِ',0,1,1.9,'ع000',2),(60504,'عَلَيْكُمْ مِنّي','عَلَيْكُمْ مِنّي',0,1,1.5333,'ع000',2),(60505,'عَلَيْكُمْ مِنّي جَميعاً','عَلَيْكُمْ مِنّي جَميعاً',0,1,1.8,'ع000',2),(60506,'عَلَيْكُمْ وَاَبْرَأُ','عَلَيْكُمْ وَاَبْرَأُ',0,1,1.7,'ع000',2),(60507,'عَلَيْكُمْ وَاَبْرَأُ اِلَى','عَلَيْكُمْ وَاَبْرَأُ اِلَى',0,1,1.9,'ع000',2),(60508,'عَلَيْكُمْ وَعلى','عَلَيْكُمْ وَعلى',0,1,1.5333,'ع000',2),(60509,'عَلَيْكُمْ وَعلى اَشْياعِكُمْ','عَلَيْكُمْ وَعلى اَشْياعِكُمْ',0,1,1.9667,'ع000',2),(60510,'عَلَيْنا','عَلَيْنا',0,0,0.5333,'ع000',17),(60511,'عَلَيْنا وَعَلى','عَلَيْنا وَعَلى',0,1,1.5,'ع000',2),(60512,'عَلَيْنا وَعَلى جَميعِ','عَلَيْنا وَعَلى جَميعِ',0,1,1.7333,'ع000',2),(60513,'عَلَيْهِ','عَلَيْهِ',0,0,0.5333,'ع000',23),(60514,'عَلَيْهِ السَّلامُ','عَلَيْهِ السَّلامُ',0,1,1.6,'ع000',8),(60515,'عَلَيْهِ السَّلامُ allah\'ım','عَلَيْهِ السَّلامُ allah',0,1,1.9,'ع450',2),(60516,'عَلَيْهِ السَّلامُ فِي','عَلَيْهِ السَّلامُ فِي',0,1,1.7333,'ع000',2),(60517,'عَلَيْهِ اَللّـهُمَّ','عَلَيْهِ اَللّـهُمَّ',0,1,1.6667,'ع000',2),(60518,'عَلَيْهِ اَللّـهُمَّ فَضاعِفْ','عَلَيْهِ اَللّـهُمَّ فَضاعِفْ',0,1,1.9667,'ع000',2),(60519,'عَلَيْهِ بُنْيانَهُ','عَلَيْهِ بُنْيانَهُ',0,1,1.6333,'ع000',2),(60520,'عَلَيْهِ بُنْيانَهُ وَجَرى','عَلَيْهِ بُنْيانَهُ وَجَرى',0,1,1.8667,'ع000',2),(60521,'عَلَيْهِ وَآلِهِ','عَلَيْهِ وَآلِهِ',0,1,1.5333,'ع000',17),(60522,'عَلَيْهِ وَآلِهِ allah\'ım','عَلَيْهِ وَآلِهِ allah',0,1,1.8333,'ع450',2),(60523,'عَلَيْهِ وَآلِهِ ey','عَلَيْهِ وَآلِهِ ey',0,1,1.6333,'ع000',2),(60524,'عَلَيْهِ وَآلِهِ فِي','عَلَيْهِ وَآلِهِ فِي',0,1,1.6667,'ع000',2),(60525,'عَلَيْهِ وَعَلَيْهِمُ','عَلَيْهِ وَعَلَيْهِمُ',0,1,1.7,'ع000',8),(60526,'عَلَيْهِ وَعَلَيْهِمُ اَلسَّلامُ','عَلَيْهِ وَعَلَيْهِمُ اَلسَّلامُ',0,1,2,'ع000',2),(60527,'عَلَيْهِمُ','عَلَيْهِمُ',0,0,0.6667,'ع000',23),(60528,'عَلَيْهِمُ اللَّعْنَ','عَلَيْهِمُ اللَّعْنَ',0,1,1.6667,'ع000',2),(60529,'عَلَيْهِمُ اللَّعْنَ مِنْكَ','عَلَيْهِمُ اللَّعْنَ مِنْكَ',0,1,1.9,'ع000',2),(60530,'عَلَيْهِمْ','عَلَيْهِمْ',0,0,0.6667,'ع000',17),(60531,'عَلَيْهِمْ مِنْكَ','عَلَيْهِمْ مِنْكَ',0,1,1.5667,'ع000',2),(60532,'عَلَيْهِمْ مِنْكَ اللَّعْنَةُ','عَلَيْهِمْ مِنْكَ اللَّعْنَةُ',0,1,1.9667,'ع000',2),(60533,'عَلَيْهِمْ وَبِالْمُوالاةِ','عَلَيْهِمْ وَبِالْمُوالاةِ',0,1,1.8667,'ع000',2),(60534,'عَلَيْهِمْ وَبِالْمُوالاةِ لِنَبِيِّكَ','عَلَيْهِمْ وَبِالْمُوالاةِ لِنَبِيِّكَ',0,1,2,'ع000',2),(60535,'عَلِيِّ','عَلِيِّ',0,0,0.4667,'ع000',17),(60536,'عَلِيِّ بْنِ','عَلِيِّ بْنِ',0,1,1.4,'ع000',17),(60537,'عَلِيِّ بْنِ الْحُسَيْنِ','عَلِيِّ بْنِ الْحُسَيْنِ',0,1,1.8,'ع000',17),(60538,'عَنْ','عَنْ',0,0,0.2667,'ع000',21),(60539,'عَنْ مَراتِبِكُمُ','عَنْ مَراتِبِكُمُ',0,1,1.5667,'ع000',2),(60540,'عَنْ مَراتِبِكُمُ الَّتي','عَنْ مَراتِبِكُمُ الَّتي',0,1,1.8,'ع000',2),(60541,'عَنْ مَقامِكُمْ','عَنْ مَقامِكُمْ',0,1,1.5,'ع000',2),(60542,'عَنْ مَقامِكُمْ وَاَزالَتْكُمْ','عَنْ مَقامِكُمْ وَاَزالَتْكُمْ',0,1,2,'ع000',2),(60543,'عُبَيْدَ','عُبَيْدَ',0,0,0.5333,'ع000',2),(60544,'عُبَيْدَ اللهِ','عُبَيْدَ اللهِ',0,1,1.4667,'ع000',2),(60545,'عُبَيْدَ اللهِ بْنَ','عُبَيْدَ اللهِ بْنَ',0,1,1.6333,'ع000',2),(60546,'عُمَرَ','عُمَرَ',0,0,0.4,'ع000',2),(60547,'عُمَرَ بْنَ','عُمَرَ بْنَ',0,1,1.3667,'ع000',2),(60548,'عُمَرَ بْنَ سَعْدٍ','عُمَرَ بْنَ سَعْدٍ',0,1,1.6,'ع000',2),(60549,'عِنْدَ','عِنْدَ',0,0,0.4,'ع000',17),(60550,'عِنْدَ اللهِ','عِنْدَ اللهِ',0,1,1.4,'ع000',2),(60551,'عِنْدَ اللهِ وَاَنْ','عِنْدَ اللهِ وَاَنْ',0,1,1.6333,'ع000',2),(60552,'عِنْدَكَ','عِنْدَكَ',0,0,0.5333,'ع000',17),(60553,'عِنْدَكَ مَعَ','عِنْدَكَ مَعَ',0,1,1.4333,'ع000',2),(60554,'عِنْدَكَ مَعَ الْحُسَيْنِ','عِنْدَكَ مَعَ الْحُسَيْنِ',0,1,1.8333,'ع000',2),(60555,'عِنْدَكَ وَجيهاً','عِنْدَكَ وَجيهاً',0,1,1.5333,'ع000',2),(60556,'عِنْدَكَ وَجيهاً بِالْحُسَيْنِ','عِنْدَكَ وَجيهاً بِالْحُسَيْنِ',0,1,2,'ع000',2),(60557,'عِنْدَكُمْ','عِنْدَكُمْ',0,0,0.6667,'ع000',2),(60558,'عِنْدَكُمْ قَدَمَ','عِنْدَكُمْ قَدَمَ',0,1,1.5667,'ع000',2),(60559,'عِنْدَكُمْ قَدَمَ صِدْقٍ','عِنْدَكُمْ قَدَمَ صِدْقٍ',0,1,1.8,'ع000',2),(60560,'عِنْدَهُ','عِنْدَهُ',0,0,0.5333,'ع000',11),(60561,'عِنْدَهُ اَنْ','عِنْدَهُ اَنْ',0,1,1.4333,'ع000',2),(60562,'عِنْدَهُ اَنْ يُعْطِيَني','عِنْدَهُ اَنْ يُعْطِيَني',0,1,1.8,'ع000',2),(60563,'فاطِمَةَ','فاطِمَةَ',0,0,0.5333,'ف000',17),(60564,'فاطِمَةَ سَيِّدَةِ','فاطِمَةَ سَيِّدَةِ',0,1,1.6,'ف000',8),(60565,'فاطِمَةَ سَيِّدَةِ نِساءِ','فاطِمَةَ سَيِّدَةِ نِساءِ',0,1,1.8333,'ف000',8),(60566,'فاطِمَةَ وَاِلَى','فاطِمَةَ وَاِلَى',0,1,1.5333,'ف000',2),(60567,'فاطِمَةَ وَاِلَى الْحَسَنِ','فاطِمَةَ وَاِلَى الْحَسَنِ',0,1,1.8667,'ف000',2),(60568,'فيها','فيها',0,0,0.2667,'ف000',17),(60569,'فيها وَلَعَنَ','فيها وَلَعَنَ',0,1,1.4333,'ف000',2),(60570,'فيها وَلَعَنَ اللهُ','فيها وَلَعَنَ اللهُ',0,1,1.6333,'ف000',2),(60571,'فيهِ','فيهِ',0,0,0.2667,'ف000',21),(60572,'فيهِ نَبِيُّكَ','فيهِ نَبِيُّكَ',0,1,1.4667,'ف000',2),(60573,'فيهِ نَبِيُّكَ صَلَّى','فيهِ نَبِيُّكَ صَلَّى',0,1,1.7,'ف000',2),(60574,'فَاَسْأَلُ','فَاَسْأَلُ',0,0,0.6667,'ف000',2),(60575,'فَاَسْأَلُ اللهَ','فَاَسْأَلُ اللهَ',0,1,1.5333,'ف000',2),(60576,'فَاَسْأَلُ اللهَ الَّذي','فَاَسْأَلُ اللهَ الَّذي',0,1,1.7667,'ف000',2),(60577,'فَرِحَتْ','فَرِحَتْ',0,0,0.5333,'ف000',2),(60578,'فَرِحَتْ بِهِ','فَرِحَتْ بِهِ',0,1,1.4333,'ف000',2),(60579,'فَرِحَتْ بِهِ آلُ','فَرِحَتْ بِهِ آلُ',0,1,1.5667,'ف000',2),(60580,'فَضاعِفْ','فَضاعِفْ',0,0,0.5333,'ف000',2),(60581,'فَضاعِفْ عَلَيْهِمُ','فَضاعِفْ عَلَيْهِمُ',0,1,1.6333,'ف000',2),(60582,'فَضاعِفْ عَلَيْهِمُ اللَّعْنَ','فَضاعِفْ عَلَيْهِمُ اللَّعْنَ',0,1,1.9667,'ف000',2),(60583,'فَلَعَنَ','فَلَعَنَ',0,0,0.5333,'ف000',2),(60584,'فَلَعَنَ اللهُ','فَلَعَنَ اللهُ',0,1,1.4667,'ف000',2),(60585,'فَلَعَنَ اللهُ اُمَّةً','فَلَعَنَ اللهُ اُمَّةً',0,1,1.7333,'ف000',2),(60586,'فِي','فِي',0,0,0.2,'ف000',23),(60587,'فِي الاِسْلامِ','فِي الاِسْلامِ',0,1,1.4667,'ف000',2),(60588,'فِي الاِسْلامِ وَفِي','فِي الاِسْلامِ وَفِي',0,1,1.6667,'ف000',2),(60589,'فِي الدُّنْيا','فِي الدُّنْيا',0,1,1.4333,'ف000',17),(60590,'فِي الدُّنْيا وَالآخِرَةِ','فِي الدُّنْيا وَالآخِرَةِ',0,1,1.8333,'ف000',11),(60591,'فِي السَّماواتِ','فِي السَّماواتِ',0,1,1.5,'ف000',11),(60592,'فِي السَّماواتِ عَلى','فِي السَّماواتِ عَلى',0,1,1.6667,'ف000',2),(60593,'فِي ظُلْمِهِ','فِي ظُلْمِهِ',0,1,1.4,'ف000',2),(60594,'فِي ظُلْمِهِ وَجَوْرِهِ','فِي ظُلْمِهِ وَجَوْرِهِ',0,1,1.7667,'ف000',2),(60595,'فِي كُلِّ','فِي كُلِّ',0,1,1.3,'ف000',2),(60596,'فِي كُلِّ مَوْطِنٍ','فِي كُلِّ مَوْطِنٍ',0,1,1.6,'ف000',2),(60597,'فِي مَقامي','فِي مَقامي',0,1,1.3333,'ف000',2),(60598,'فِي مَقامي هذا','فِي مَقامي هذا',0,1,1.4667,'ف000',2),(60599,'فِي هذَا','فِي هذَا',0,1,1.2667,'ف000',2),(60600,'فِي هذَا الْيَوْمِ','فِي هذَا الْيَوْمِ',0,1,1.6,'ف000',2),(60601,'قاتَلَكَ','قاتَلَكَ',0,0,0.5333,'ق000',2),(60602,'قاتَلَكَ وَنَصَبَ','قاتَلَكَ وَنَصَبَ',0,1,1.5667,'ق000',2),(60603,'قاتَلَكَ وَنَصَبَ لَكَ','قاتَلَكَ وَنَصَبَ لَكَ',0,1,1.7333,'ق000',2),(60604,'قاطِبَةً','قاطِبَةً',0,0,0.5333,'ق000',2),(60605,'قاطِبَةً وَلَعَنَ','قاطِبَةً وَلَعَنَ',0,1,1.5667,'ق000',2),(60606,'قاطِبَةً وَلَعَنَ اللهُ','قاطِبَةً وَلَعَنَ اللهُ',0,1,1.7667,'ق000',2),(60607,'قَتَلَتْكُمْ','قَتَلَتْكُمْ',0,0,0.8,'ق000',2),(60608,'قَتَلَتْكُمْ وَلَعَنَ','قَتَلَتْكُمْ وَلَعَنَ',0,1,1.7,'ق000',2),(60609,'قَتَلَتْكُمْ وَلَعَنَ اللهُ','قَتَلَتْكُمْ وَلَعَنَ اللهُ',0,1,1.9,'ق000',2),(60610,'قَتْلِهِ','قَتْلِهِ',0,0,0.5333,'ق000',2),(60611,'قَتْلِهِ اَللّـهُمَّ','قَتْلِهِ اَللّـهُمَّ',0,1,1.6667,'ق000',2),(60612,'قَتْلِهِ اَللّـهُمَّ الْعَنْهُمْ','قَتْلِهِ اَللّـهُمَّ الْعَنْهُمْ',0,1,2,'ق000',2),(60613,'قَدَمَ','قَدَمَ',0,0,0.4,'ق000',2),(60614,'قَدَمَ صِدْقٍ','قَدَمَ صِدْقٍ',0,1,1.4333,'ق000',2),(60615,'قَدَمَ صِدْقٍ عِنْدَكَ','قَدَمَ صِدْقٍ عِنْدَكَ',0,1,1.7333,'ق000',2),(60616,'قَدَمَ صِدْقٍ فِي','قَدَمَ صِدْقٍ فِي',0,1,1.5667,'ق000',2),(60617,'قِتالِكُمْ','قِتالِكُمْ',0,0,0.6667,'ق000',2),(60618,'قِتالِكُمْ بَرِئْتُ','قِتالِكُمْ بَرِئْتُ',0,1,1.6333,'ق000',2),(60619,'قِتالِكُمْ بَرِئْتُ اِلَى','قِتالِكُمْ بَرِئْتُ اِلَى',0,1,1.8333,'ق000',2),(60620,'كُلِّ','كُلِّ',0,0,0.3333,'ك000',27),(60621,'كُلِّ مَوْطِنٍ','كُلِّ مَوْطِنٍ',0,1,1.4667,'ك000',2),(60622,'كُلِّ مَوْطِنٍ وَمَوْقِفٍ','كُلِّ مَوْطِنٍ وَمَوْقِفٍ',0,1,1.8333,'ك000',2),(60623,'للهِ','للهِ',0,0,0.2667,'ل000',27),(60624,'للهِ عَلى','للهِ عَلى',0,1,1.3,'ل000',11),(60625,'للهِ عَلى عَظيمِ','للهِ عَلى عَظيمِ',0,1,1.5333,'ل000',2),(60626,'لي','لي',0,0,0.1333,'ل000',21),(60627,'لي عِنْدَكُمْ','لي عِنْدَكُمْ',0,1,1.4333,'ل000',2),(60628,'لي عِنْدَكُمْ قَدَمَ','لي عِنْدَكُمْ قَدَمَ',0,1,1.6667,'ل000',2),(60629,'لي قَدَمَ','لي قَدَمَ',0,1,1.3,'ل000',2),(60630,'لي قَدَمَ صِدْقٍ','لي قَدَمَ صِدْقٍ',0,1,1.5333,'ل000',2),(60631,'لَقَدْ','لَقَدْ',0,0,0.4,'ل000',2),(60632,'لَقَدْ عَظُمَ','لَقَدْ عَظُمَ',0,1,1.4333,'ل000',2),(60633,'لَقَدْ عَظُمَ مُصابي','لَقَدْ عَظُمَ مُصابي',0,1,1.6667,'ل000',2),(60634,'لَقَدْ عَظُمَتِ','لَقَدْ عَظُمَتِ',0,1,1.5,'ل000',2),(60635,'لَقَدْ عَظُمَتِ الرَّزِيَّةُ','لَقَدْ عَظُمَتِ الرَّزِيَّةُ',0,1,1.9333,'ل000',2),(60636,'لَكَ','لَكَ',0,0,0.2667,'ل000',23),(60637,'لَكَ الْحَرْبَ','لَكَ الْحَرْبَ',0,1,1.4667,'ل000',2),(60638,'لَكَ الْحَرْبَ وَبِالْبَراءَةِ','لَكَ الْحَرْبَ وَبِالْبَراءَةِ',0,1,2,'ل000',2),(60639,'لَكَ الْحَمْدُ','لَكَ الْحَمْدُ',0,1,1.4667,'ل000',11),(60640,'لَكَ الْحَمْدُ حَمْدَ','لَكَ الْحَمْدُ حَمْدَ',0,1,1.7,'ل000',2),(60641,'لَكَ عَلى','لَكَ عَلى',0,1,1.3,'ل000',2),(60642,'لَكَ عَلى مُصابِهِمْ','لَكَ عَلى مُصابِهِمْ',0,1,1.6667,'ل000',2),(60643,'لَكُمُ','لَكُمُ',0,0,0.4,'ل000',2),(60644,'لَكُمُ الْحَرْبَ','لَكُمُ الْحَرْبَ',0,1,1.5333,'ل000',2),(60645,'لَكُمُ الْحَرْبَ وَبِالْبَراءَةِ','لَكُمُ الْحَرْبَ وَبِالْبَراءَةِ',0,1,2,'ل000',2),(60646,'لَكُمْ','لَكُمْ',0,0,0.4,'ل000',2),(60647,'لَكُمْ عِنْدَهُ','لَكُمْ عِنْدَهُ',0,1,1.5,'ل000',2),(60648,'لَكُمْ عِنْدَهُ اَنْ','لَكُمْ عِنْدَهُ اَنْ',0,1,1.6667,'ل000',2),(60649,'لَهُ','لَهُ',0,0,0.2667,'ل000',23),(60650,'لَهُ عَلى','لَهُ عَلى',0,1,1.3,'ل000',2),(60651,'لَهُ عَلى ذلِكَ','لَهُ عَلى ذلِكَ',0,1,1.5,'ل000',2),(60652,'لَهُمْ','لَهُمْ',0,0,0.4,'ل000',11),(60653,'لَهُمْ بِالَّتمْكينِ','لَهُمْ بِالَّتمْكينِ',0,1,1.6667,'ل000',2),(60654,'لَهُمْ بِالَّتمْكينِ مِنْ','لَهُمْ بِالَّتمْكينِ مِنْ',0,1,1.8333,'ل000',2),(60655,'لِزِيارَتِكُمْ','لِزِيارَتِكُمْ',0,0,0.9333,'ل000',2),(60656,'لِزِيارَتِكُمْ اَلسَّلامُ','لِزِيارَتِكُمْ اَلسَّلامُ',0,1,1.8333,'ل000',2),(60657,'لِزِيارَتِكُمْ اَلسَّلامُ عَلَى','لِزِيارَتِكُمْ اَلسَّلامُ عَلَى',0,1,2,'ل000',2),(60658,'لِسانِكَ','لِسانِكَ',0,0,0.5333,'ل000',2),(60659,'لِسانِكَ وَلِسانِ','لِسانِكَ وَلِسانِ',0,1,1.5667,'ل000',2),(60660,'لِسانِكَ وَلِسانِ نَبِيِّكَ','لِسانِكَ وَلِسانِ نَبِيِّكَ',0,1,1.9,'ل000',2),(60661,'لِقِتالِكَ','لِقِتالِكَ',0,0,0.6667,'ل000',2),(60662,'لِقِتالِكَ بِاَبي','لِقِتالِكَ بِاَبي',0,1,1.5667,'ل000',2),(60663,'لِقِتالِكَ بِاَبي اَنْتَ','لِقِتالِكَ بِاَبي اَنْتَ',0,1,1.8,'ل000',2),(60664,'لِمَنْ','لِمَنْ',0,0,0.4,'ل000',17),(60665,'لِمَنْ حارَبَكُمْ','لِمَنْ حارَبَكُمْ',0,1,1.5667,'ل000',2),(60666,'لِمَنْ حارَبَكُمْ اِلى','لِمَنْ حارَبَكُمْ اِلى',0,1,1.7333,'ل000',2),(60667,'لِمَنْ حارَبَكُمْ وَوَلِىٌّ','لِمَنْ حارَبَكُمْ وَوَلِىٌّ',0,1,1.9,'ل000',2),(60668,'لِمَنْ سالَمَكُمْ','لِمَنْ سالَمَكُمْ',0,1,1.5667,'ل000',2),(60669,'لِمَنْ سالَمَكُمْ وَحَرْبٌ','لِمَنْ سالَمَكُمْ وَحَرْبٌ',0,1,1.8667,'ل000',2),(60670,'لِمَنْ عاداكُمْ','لِمَنْ عاداكُمْ',0,1,1.5,'ل000',2),(60671,'لِمَنْ عاداكُمْ allah\'ım','لِمَنْ عاداكُمْ allah',0,1,1.8,'ل450',2),(60672,'لِمَنْ والاكُمْ','لِمَنْ والاكُمْ',0,1,1.5,'ل000',2),(60673,'لِمَنْ والاكُمْ وَعَدُوٌّ','لِمَنْ والاكُمْ وَعَدُوٌّ',0,1,1.8333,'ل000',2),(60674,'لِنَبِيِّكَ','لِنَبِيِّكَ',0,0,0.7333,'ل000',2),(60675,'لِنَبِيِّكَ وَآلِ','لِنَبِيِّكَ وَآلِ',0,1,1.5667,'ل000',2),(60676,'لِنَبِيِّكَ وَآلِ نَبِيِّكَ','لِنَبِيِّكَ وَآلِ نَبِيِّكَ',0,1,1.9,'ل000',2),(60677,'ما','ما',0,0,0.1333,'م000',27),(60678,'ما اَعْظَمَها','ما اَعْظَمَها',0,1,1.4333,'م000',2),(60679,'ما اَعْظَمَها وَاَعْظَمَ','ما اَعْظَمَها وَاَعْظَمَ',0,1,1.8,'م000',2),(60680,'ما بَقيتُ','ما بَقيتُ',0,1,1.3,'م000',8),(60681,'ما بَقيتُ وَبَقِيَ','ما بَقيتُ وَبَقِيَ',0,1,1.6,'م000',8),(60682,'ما يُعْطي','ما يُعْطي',0,1,1.3,'م000',2),(60683,'ما يُعْطي مُصاباً','ما يُعْطي مُصاباً',0,1,1.5667,'م000',2),(60684,'مَحْيا','مَحْيا',0,0,0.4,'م000',2),(60685,'مَحْيا مُحَمَّدٍ','مَحْيا مُحَمَّدٍ',0,1,1.5333,'م000',2),(60686,'مَحْيا مُحَمَّدٍ وَآلِ','مَحْيا مُحَمَّدٍ وَآلِ',0,1,1.7333,'م000',2),(60687,'مَحْياىَ','مَحْياىَ',0,0,0.5333,'م000',2),(60688,'مَراتِبِكُمُ','مَراتِبِكُمُ',0,0,0.8,'م000',2),(60689,'مَراتِبِكُمُ الَّتي','مَراتِبِكُمُ الَّتي',0,1,1.6333,'م000',2),(60690,'مَراتِبِكُمُ الَّتي رَتَّبَكُمُ','مَراتِبِكُمُ الَّتي رَتَّبَكُمُ',0,1,2,'م000',2),(60691,'مَرْجانَةَ','مَرْجانَةَ',0,0,0.6667,'م000',2),(60692,'مَرْجانَةَ وَعُمَرَ','مَرْجانَةَ وَعُمَرَ',0,1,1.6333,'م000',2),(60693,'مَرْجانَةَ وَعُمَرَ بْنَ','مَرْجانَةَ وَعُمَرَ بْنَ',0,1,1.8,'م000',2),(60694,'مَرْجانَةَ وَلَعَنَ','مَرْجانَةَ وَلَعَنَ',0,1,1.6333,'م000',2),(60695,'مَرْجانَةَ وَلَعَنَ اللهُ','مَرْجانَةَ وَلَعَنَ اللهُ',0,1,1.8333,'م000',2),(60696,'مَرْوانَ','مَرْوانَ',0,0,0.5333,'م000',2),(60697,'مَرْوانَ اِلى','مَرْوانَ اِلى',0,1,1.4333,'م000',2),(60698,'مَرْوانَ اِلى يَوْمِ','مَرْوانَ اِلى يَوْمِ',0,1,1.6667,'م000',2),(60699,'مَرْوانَ بِقَتْلِهِمُ','مَرْوانَ بِقَتْلِهِمُ',0,1,1.7,'م000',2),(60700,'مَرْوانَ بِقَتْلِهِمُ الْحُسَيْنَ','مَرْوانَ بِقَتْلِهِمُ الْحُسَيْنَ',0,1,2,'م000',2),(60701,'مَرْوانَ وَلَعَنَ','مَرْوانَ وَلَعَنَ',0,1,1.5667,'م000',2),(60702,'مَرْوانَ وَلَعَنَ اللهُ','مَرْوانَ وَلَعَنَ اللهُ',0,1,1.7667,'م000',2),(60703,'مَعَ','مَعَ',0,0,0.2667,'م000',23),(60704,'مَعَ الْحُسَيْنِ','مَعَ الْحُسَيْنِ',0,1,1.5333,'م000',2),(60705,'مَعَ الْحُسَيْنِ وَاَصْحابِ','مَعَ الْحُسَيْنِ وَاَصْحابِ',0,1,1.9,'م000',2),(60706,'مَعَ اِمامٍ','مَعَ اِمامٍ',0,1,1.3667,'م000',2),(60707,'مَعَ اِمامٍ مَنْصُورٍ','مَعَ اِمامٍ مَنْصُورٍ',0,1,1.7,'م000',2),(60708,'مَعَ اِمامٍ هُدىً','مَعَ اِمامٍ هُدىً',0,1,1.5667,'م000',2),(60709,'مَعَكُمْ','مَعَكُمْ',0,0,0.5333,'م000',2),(60710,'مَعَكُمْ فِي','مَعَكُمْ فِي',0,1,1.4,'م000',2),(60711,'مَعَكُمْ فِي الدُّنْيا','مَعَكُمْ فِي الدُّنْيا',0,1,1.7333,'م000',2),(60712,'مَقامي','مَقامي',0,0,0.4,'م000',2),(60713,'مَقامي هذا','مَقامي هذا',0,1,1.3333,'م000',2),(60714,'مَقامي هذا مِمَّنْ','مَقامي هذا مِمَّنْ',0,1,1.6,'م000',2),(60715,'مَقامَكَ','مَقامَكَ',0,0,0.5333,'م000',2),(60716,'مَقامَكَ وَاَكْرَمَني','مَقامَكَ وَاَكْرَمَني',0,1,1.7,'م000',2),(60717,'مَقامَكَ وَاَكْرَمَني بِكَ','مَقامَكَ وَاَكْرَمَني بِكَ',0,1,1.8667,'م000',2),(60718,'مَقامِكُمْ','مَقامِكُمْ',0,0,0.6667,'م000',2),(60719,'مَقامِكُمْ وَاَزالَتْكُمْ','مَقامِكُمْ وَاَزالَتْكُمْ',0,1,1.8333,'م000',2),(60720,'مَقامِكُمْ وَاَزالَتْكُمْ عَنْ','مَقامِكُمْ وَاَزالَتْكُمْ عَنْ',0,1,2,'م000',2),(60721,'مَماتَ','مَماتَ',0,0,0.4,'م000',2),(60722,'مَماتَ مُحَمَّدٍ','مَماتَ مُحَمَّدٍ',0,1,1.5333,'م000',2),(60723,'مَماتَ مُحَمَّدٍ وَآلِ','مَماتَ مُحَمَّدٍ وَآلِ',0,1,1.7333,'م000',2),(60724,'مَنْصُورٍ','مَنْصُورٍ',0,0,0.6,'م000',2),(60725,'مَنْصُورٍ مِنْ','مَنْصُورٍ مِنْ',0,1,1.4667,'م000',2),(60726,'مَنْصُورٍ مِنْ اَهْلِ','مَنْصُورٍ مِنْ اَهْلِ',0,1,1.7,'م000',2),(60727,'مَوْطِنٍ','مَوْطِنٍ',0,0,0.5333,'م000',2),(60728,'مَوْطِنٍ وَمَوْقِفٍ','مَوْطِنٍ وَمَوْقِفٍ',0,1,1.6333,'م000',2),(60729,'مَوْطِنٍ وَمَوْقِفٍ وَقَفَ','مَوْطِنٍ وَمَوْقِفٍ وَقَفَ',0,1,1.8667,'م000',2),(60730,'مَوْقِفي','مَوْقِفي',0,0,0.5333,'م000',11),(60731,'مَوْقِفي هذا','مَوْقِفي هذا',0,1,1.4,'م000',2),(60732,'مَوْقِفي هذا وَاَيّامِ','مَوْقِفي هذا وَاَيّامِ',0,1,1.7333,'م000',2),(60733,'مُحَمَّدٍ','مُحَمَّدٍ',0,0,0.6,'م000',27),(60734,'مُحَمَّدٍ allah\'ım','مُحَمَّدٍ allah',0,1,1.6,'م450',2),(60735,'مُحَمَّدٍ allah\'ım beni','مُحَمَّدٍ allah beni',0,1,1.7667,'م4515',2),(60736,'مُحَمَّدٍ صَلَّى','مُحَمَّدٍ صَلَّى',0,1,1.5333,'م000',17),(60737,'مُحَمَّدٍ صَلَّى اللهُ','مُحَمَّدٍ صَلَّى اللهُ',0,1,1.7333,'م000',17),(60738,'مُحَمَّدٍ وَآخِرَ','مُحَمَّدٍ وَآخِرَ',0,1,1.5667,'م000',2),(60739,'مُحَمَّدٍ وَآخِرَ تابِعٍ','مُحَمَّدٍ وَآخِرَ تابِعٍ',0,1,1.8,'م000',2),(60740,'مُحَمَّدٍ وَآلِ','مُحَمَّدٍ وَآلِ',0,1,1.5,'م000',23),(60741,'مُحَمَّدٍ وَآلِ مُحَمَّدٍ','مُحَمَّدٍ وَآلِ مُحَمَّدٍ',0,1,1.8333,'م000',23),(60742,'مُحَمَّدٍ وَمَماتي','مُحَمَّدٍ وَمَماتي',0,1,1.6,'م000',2),(60743,'مُحَمَّدٍ وَمَماتي مَماتَ','مُحَمَّدٍ وَمَماتي مَماتَ',0,1,1.8333,'م000',2),(60744,'مُصاباً','مُصاباً',0,0,0.4667,'م000',2),(60745,'مُصاباً بِمُصيبَتِهِ','مُصاباً بِمُصيبَتِهِ',0,1,1.6667,'م000',2),(60746,'مُصاباً بِمُصيبَتِهِ مُصيبَةً','مُصاباً بِمُصيبَتِهِ مُصيبَةً',0,1,1.9667,'م000',2),(60747,'مُصابي','مُصابي',0,0,0.4,'م000',2),(60748,'مُصابي بِكَ','مُصابي بِكَ',0,1,1.3667,'م000',2),(60749,'مُصابي بِكَ فَاَسْأَلُ','مُصابي بِكَ فَاَسْأَلُ',0,1,1.7333,'م000',2),(60750,'مُصابِهِمْ','مُصابِهِمْ',0,0,0.6667,'م000',2),(60751,'مُصابِهِمْ اَلْحَمْدُ','مُصابِهِمْ اَلْحَمْدُ',0,1,1.7,'م000',2),(60752,'مُصابِهِمْ اَلْحَمْدُ للهِ','مُصابِهِمْ اَلْحَمْدُ للهِ',0,1,1.8667,'م000',2),(60753,'مُصيبَةً','مُصيبَةً',0,0,0.5333,'م000',2),(60754,'مُصيبَةً ما','مُصيبَةً ما',0,1,1.3667,'م000',2),(60755,'مُصيبَةً ما اَعْظَمَها','مُصيبَةً ما اَعْظَمَها',0,1,1.7333,'م000',2),(60756,'مُصيبَتُكَ','مُصيبَتُكَ',0,0,0.6667,'م000',2),(60757,'مُصيبَتُكَ فِي','مُصيبَتُكَ فِي',0,1,1.4667,'م000',2),(60758,'مُصيبَتُكَ فِي السَّماواتِ','مُصيبَتُكَ فِي السَّماواتِ',0,1,1.8667,'م000',2),(60759,'مُعاوِيَةَ','مُعاوِيَةَ',0,0,0.6667,'م000',2),(60760,'مُعاوِيَةَ عَلَيْهِمْ','مُعاوِيَةَ عَلَيْهِمْ',0,1,1.7,'م000',2),(60761,'مُعاوِيَةَ عَلَيْهِمْ مِنْكَ','مُعاوِيَةَ عَلَيْهِمْ مِنْكَ',0,1,1.9333,'م000',2),(60762,'مُهَجَهُمْ','مُهَجَهُمْ',0,0,0.6667,'م000',2),(60763,'مُهَجَهُمْ دُونَ','مُهَجَهُمْ دُونَ',0,1,1.5333,'م000',2),(60764,'مُهَجَهُمْ دُونَ الْحُسَيْنِ','مُهَجَهُمْ دُونَ الْحُسَيْنِ',0,1,1.9333,'م000',2),(60765,'مِمَّنْ','مِمَّنْ',0,0,0.4667,'م000',17),(60766,'مِمَّنْ اَسَسَّ','مِمَّنْ اَسَسَّ',0,1,1.5,'م000',2),(60767,'مِمَّنْ اَسَسَّ اَساسَ','مِمَّنْ اَسَسَّ اَساسَ',0,1,1.7333,'م000',2),(60768,'مِمَّنْ تَنالُهُ','مِمَّنْ تَنالُهُ',0,1,1.5333,'م000',2),(60769,'مِمَّنْ تَنالُهُ مِنْكَ','مِمَّنْ تَنالُهُ مِنْكَ',0,1,1.7667,'م000',2),(60770,'مِمَّنْ قاتَلَكَ','مِمَّنْ قاتَلَكَ',0,1,1.5333,'م000',2),(60771,'مِمَّنْ قاتَلَكَ وَنَصَبَ','مِمَّنْ قاتَلَكَ وَنَصَبَ',0,1,1.8333,'م000',2),(60772,'مِنّي','مِنّي',0,0,0.3333,'م000',17),(60773,'مِنّي جَميعاً','مِنّي جَميعاً',0,1,1.4333,'م000',2),(60774,'مِنّي جَميعاً سَلامُ','مِنّي جَميعاً سَلامُ',0,1,1.6667,'م000',2),(60775,'مِنّي سَلامُ','مِنّي سَلامُ',0,1,1.4,'م000',2),(60776,'مِنّي سَلامُ اللهِ','مِنّي سَلامُ اللهِ',0,1,1.6,'م000',2),(60777,'مِنّي لِزِيارَتِكُمْ','مِنّي لِزِيارَتِكُمْ',0,1,1.6667,'م000',2),(60778,'مِنّي لِزِيارَتِكُمْ اَلسَّلامُ','مِنّي لِزِيارَتِكُمْ اَلسَّلامُ',0,1,2,'م000',2),(60779,'مِنّي وَابْدَأْ','مِنّي وَابْدَأْ',0,1,1.5,'م000',2),(60780,'مِنّي وَابْدَأْ بِهِ','مِنّي وَابْدَأْ بِهِ',0,1,1.6667,'م000',2),(60781,'مِنْ','مِنْ',0,0,0.2667,'م000',27),(60782,'مِنْ اَشْياعِهِمْ','مِنْ اَشْياعِهِمْ',0,1,1.5667,'م000',2),(60783,'مِنْ اَشْياعِهِمْ وَاَتْباعِهِمْ','مِنْ اَشْياعِهِمْ وَاَتْباعِهِمْ',0,1,2,'م000',2),(60784,'مِنْ اَعْدائِكُمْ','مِنْ اَعْدائِكُمْ',0,1,1.5667,'م000',2),(60785,'مِنْ اَعْدائِكُمْ اَنْ','مِنْ اَعْدائِكُمْ اَنْ',0,1,1.7333,'م000',2),(60786,'مِنْ اَعْدائِكُمْ وَالنّاصِبينَ','مِنْ اَعْدائِكُمْ وَالنّاصِبينَ',0,1,2,'م000',2),(60787,'مِنْ اَهْلِ','مِنْ اَهْلِ',0,1,1.3667,'م000',2),(60788,'مِنْ اَهْلِ بَيْتِ','مِنْ اَهْلِ بَيْتِ',0,1,1.6,'م000',2),(60789,'مِنْ قِتالِكُمْ','مِنْ قِتالِكُمْ',0,1,1.5,'م000',2),(60790,'مِنْ قِتالِكُمْ بَرِئْتُ','مِنْ قِتالِكُمْ بَرِئْتُ',0,1,1.8,'م000',2),(60791,'مِنْكَ','مِنْكَ',0,0,0.4,'م000',17),(60792,'مِنْكَ اللَّعْنَةُ','مِنْكَ اللَّعْنَةُ',0,1,1.6,'م000',2),(60793,'مِنْكَ اللَّعْنَةُ اَبَدَ','مِنْكَ اللَّعْنَةُ اَبَدَ',0,1,1.8333,'م000',2),(60794,'مِنْكَ صَلَواتٌ','مِنْكَ صَلَواتٌ',0,1,1.5,'م000',2),(60795,'مِنْكَ صَلَواتٌ وَرَحْمَةٌ','مِنْكَ صَلَواتٌ وَرَحْمَةٌ',0,1,1.8667,'م000',2),(60796,'مِنْكُمْ','مِنْكُمْ',0,0,0.5333,'م000',11),(60797,'مِنْكُمْ وَاَسْألُ','مِنْكُمْ وَاَسْألُ',0,1,1.6,'م000',2),(60798,'مِنْكُمْ وَاَسْألُ اللهَ','مِنْكُمْ وَاَسْألُ اللهَ',0,1,1.8,'م000',2),(60799,'مِنْهُمْ','مِنْهُمْ',0,0,0.5333,'م000',17),(60800,'مِنْهُمْ وَاللَّعْنَةِ','مِنْهُمْ وَاللَّعْنَةِ',0,1,1.7333,'م000',2),(60801,'مِنْهُمْ وَاللَّعْنَةِ عَلَيْهِمْ','مِنْهُمْ وَاللَّعْنَةِ عَلَيْهِمْ',0,1,2,'م000',2),(60802,'مِنْهُمْ وَاَتَقَرَّبُ','مِنْهُمْ وَاَتَقَرَّبُ',0,1,1.7333,'م000',2),(60803,'مِنْهُمْ وَاَتَقَرَّبُ اِلَى','مِنْهُمْ وَاَتَقَرَّبُ اِلَى',0,1,1.9333,'م000',2),(60804,'مِنْهُمْ وَمِنْ','مِنْهُمْ وَمِنْ',0,1,1.5,'م000',2),(60805,'مِنْهُمْ وَمِنْ اَشْياعِهِمْ','مِنْهُمْ وَمِنْ اَشْياعِهِمْ',0,1,1.9333,'م000',2),(60806,'ناطِقٍ','ناطِقٍ',0,0,0.4,'ن000',2),(60807,'ناطِقٍ بِالْحَقِّ','ناطِقٍ بِالْحَقِّ',0,1,1.5667,'ن000',2),(60808,'ناطِقٍ بِالْحَقِّ مِنْكُمْ','ناطِقٍ بِالْحَقِّ مِنْكُمْ',0,1,1.8667,'ن000',2),(60809,'نَبِيُّكَ','نَبِيُّكَ',0,0,0.6,'ن000',2),(60810,'نَبِيُّكَ صَلَّى','نَبِيُّكَ صَلَّى',0,1,1.5333,'ن000',2),(60811,'نَبِيُّكَ صَلَّى اللهُ','نَبِيُّكَ صَلَّى اللهُ',0,1,1.7333,'ن000',2),(60812,'نَبِيِّكَ','نَبِيِّكَ',0,0,0.6,'ن000',17),(60813,'نَبِيِّكَ صَلَّى','نَبِيِّكَ صَلَّى',0,1,1.5333,'ن000',11),(60814,'نَبِيِّكَ صَلَّى اللهُ','نَبِيِّكَ صَلَّى اللهُ',0,1,1.7333,'ن000',11),(60815,'نَبِيِّكَ عَلَيْهِ','نَبِيِّكَ عَلَيْهِ',0,1,1.6,'ن000',2),(60816,'نَبِيِّكَ عَلَيْهِ وَعَلَيْهِمُ','نَبِيِّكَ عَلَيْهِ وَعَلَيْهِمُ',0,1,2,'ن000',2),(60817,'نِساءِ','نِساءِ',0,0,0.4,'ن000',17),(60818,'نِساءِ الْعالَمينَ','نِساءِ الْعالَمينَ',0,1,1.6,'ن000',17),(60819,'نِساءِ الْعالَمينَ اَلسَّلامُ','نِساءِ الْعالَمينَ اَلسَّلامُ',0,1,1.9667,'ن000',8),(60820,'هذا','هذا',0,0,0.2,'ه000',17),(60821,'هذا مِمَّنْ','هذا مِمَّنْ',0,1,1.3667,'ه000',2),(60822,'هذا مِمَّنْ تَنالُهُ','هذا مِمَّنْ تَنالُهُ',0,1,1.6667,'ه000',2),(60823,'هذا وَاَيّامِ','هذا وَاَيّامِ',0,1,1.4333,'ه000',2),(60824,'هذا وَاَيّامِ حَياتي','هذا وَاَيّامِ حَياتي',0,1,1.6667,'ه000',2),(60825,'هذا يَوْمٌ','هذا يَوْمٌ',0,1,1.3333,'ه000',2),(60826,'هذا يَوْمٌ تَبَرَّكَتْ','هذا يَوْمٌ تَبَرَّكَتْ',0,1,1.7333,'ه000',2),(60827,'هذَا','هذَا',0,0,0.2667,'ه000',23),(60828,'هذَا الْيَوْمِ','هذَا الْيَوْمِ',0,1,1.4667,'ه000',8),(60829,'هذَا الْيَوْمِ وَفِي','هذَا الْيَوْمِ وَفِي',0,1,1.6667,'ه000',2),(60830,'هُدىً','هُدىً',0,0,0.3333,'ه000',17),(60831,'هُدىً ظاهِرٍ','هُدىً ظاهِرٍ',0,1,1.4,'ه000',2),(60832,'هُدىً ظاهِرٍ ناطِقٍ','هُدىً ظاهِرٍ ناطِقٍ',0,1,1.6333,'ه000',2),(60833,'وابْنَ','وابْنَ',0,0,0.4,'و000',2),(60834,'وابْنَ خِيَرَتِهِ','وابْنَ خِيَرَتِهِ',0,1,1.5667,'و000',2),(60835,'وابْنَ خِيَرَتِهِ اَلسَّلامُ','وابْنَ خِيَرَتِهِ اَلسَّلامُ',0,1,1.9333,'و000',2),(60836,'والاكُمْ','والاكُمْ',0,0,0.5333,'و000',2),(60837,'والاكُمْ وَعَدُوٌّ','والاكُمْ وَعَدُوٌّ',0,1,1.6,'و000',2),(60838,'والاكُمْ وَعَدُوٌّ لِمَنْ','والاكُمْ وَعَدُوٌّ لِمَنْ',0,1,1.8333,'و000',2),(60839,'وَ','وَ',0,0,0.1333,'و000',8),(60840,'وَ اِلى','وَ اِلى',0,1,1.2333,'و000',2),(60841,'وَ اِلى رَسُولِهِ','وَ اِلى رَسُولِهِ',0,1,1.5667,'و000',2),(60842,'وَآخِرَ','وَآخِرَ',0,0,0.4667,'و000',2),(60843,'وَآخِرَ تابِعٍ','وَآخِرَ تابِعٍ',0,1,1.4667,'و000',2),(60844,'وَآخِرَ تابِعٍ لَهُ','وَآخِرَ تابِعٍ لَهُ',0,1,1.6333,'و000',2),(60845,'وَآلَ','وَآلَ',0,0,0.3333,'و000',17),(60846,'وَآلَ اَبي','وَآلَ اَبي',0,1,1.3333,'و000',2),(60847,'وَآلَ اَبي سُفْيانَ','وَآلَ اَبي سُفْيانَ',0,1,1.6333,'و000',2),(60848,'وَآلَ زِيادٍ','وَآلَ زِيادٍ',0,1,1.4,'و000',2),(60849,'وَآلَ زِيادٍ وَآلَ','وَآلَ زِيادٍ وَآلَ',0,1,1.6,'و000',2),(60850,'وَآلَ مَرْوانَ','وَآلَ مَرْوانَ',0,1,1.4667,'و000',2),(60851,'وَآلَ مَرْوانَ اِلى','وَآلَ مَرْوانَ اِلى',0,1,1.6333,'و000',2),(60852,'وَآلَ مَرْوانَ وَلَعَنَ','وَآلَ مَرْوانَ وَلَعَنَ',0,1,1.7667,'و000',2),(60853,'وَآلُ','وَآلُ',0,0,0.3333,'و000',2),(60854,'وَآلُ مَرْوانَ','وَآلُ مَرْوانَ',0,1,1.4667,'و000',2),(60855,'وَآلُ مَرْوانَ بِقَتْلِهِمُ','وَآلُ مَرْوانَ بِقَتْلِهِمُ',0,1,1.9,'و000',2),(60856,'وَآلِ','وَآلِ',0,0,0.3333,'و000',23),(60857,'وَآلِ مُحَمَّدٍ','وَآلِ مُحَمَّدٍ',0,1,1.5,'و000',23),(60858,'وَآلِ مُحَمَّدٍ allah\'ım','وَآلِ مُحَمَّدٍ allah',0,1,1.8,'و450',2),(60859,'وَآلِ مُحَمَّدٍ وَآخِرَ','وَآلِ مُحَمَّدٍ وَآخِرَ',0,1,1.7667,'و000',2),(60860,'وَآلِ مُحَمَّدٍ وَمَماتي','وَآلِ مُحَمَّدٍ وَمَماتي',0,1,1.8,'و000',2),(60861,'وَآلِ نَبِيِّكَ','وَآلِ نَبِيِّكَ',0,1,1.5,'و000',2),(60862,'وَآلِ نَبِيِّكَ عَلَيْهِ','وَآلِ نَبِيِّكَ عَلَيْهِ',0,1,1.8,'و000',2),(60863,'وَآلِهِ','وَآلِهِ',0,0,0.4667,'و000',21),(60864,'وَآلِهِ allah\'ım','وَآلِهِ allah',0,1,1.5333,'و450',2),(60865,'وَآلِهِ allah\'ım bu','وَآلِهِ allah bu',0,1,1.6333,'و451',2),(60866,'وَآلِهِ ey','وَآلِهِ ey',0,1,1.3333,'و000',2),(60867,'وَآلِهِ ey eba','وَآلِهِ ey eba',0,1,1.4667,'و100',2),(60868,'وَآلِهِ فِي','وَآلِهِ فِي',0,1,1.3667,'و000',11),(60869,'وَآلِهِ فِي كُلِّ','وَآلِهِ فِي كُلِّ',0,1,1.5667,'و000',2),(60870,'وَابْدَأْ','وَابْدَأْ',0,0,0.6,'و000',2),(60871,'وَابْدَأْ بِهِ','وَابْدَأْ بِهِ',0,1,1.4667,'و000',2),(60872,'وَابْدَأْ بِهِ اَوَّلاً','وَابْدَأْ بِهِ اَوَّلاً',0,1,1.7667,'و000',2),(60873,'وَابْنَ','وَابْنَ',0,0,0.4667,'و000',8),(60874,'وَابْنَ ثارِهِ','وَابْنَ ثارِهِ',0,1,1.4667,'و000',8),(60875,'وَابْنَ ثارِهِ وَالْوِتْرَ','وَابْنَ ثارِهِ وَالْوِتْرَ',0,1,1.8667,'و000',2),(60876,'وَابْنَ سَيِّدِ','وَابْنَ سَيِّدِ',0,1,1.5,'و000',8),(60877,'وَابْنَ سَيِّدِ الْوَصِيّينَ','وَابْنَ سَيِّدِ الْوَصِيّينَ',0,1,1.9333,'و000',2),(60878,'وَابْنَ مَرْجانَةَ','وَابْنَ مَرْجانَةَ',0,1,1.6,'و000',2),(60879,'وَابْنَ مَرْجانَةَ وَعُمَرَ','وَابْنَ مَرْجانَةَ وَعُمَرَ',0,1,1.9,'و000',2),(60880,'وَابْنُ','وَابْنُ',0,0,0.4667,'و000',2),(60881,'وَابْنُ آكِلَةِ','وَابْنُ آكِلَةِ',0,1,1.5,'و000',2),(60882,'وَابْنُ آكِلَةِ الأَكبادِ','وَابْنُ آكِلَةِ الأَكبادِ',0,1,1.8333,'و000',2),(60883,'وَالآخِرَةِ','وَالآخِرَةِ',0,0,0.7333,'و000',17),(60884,'وَالآخِرَةِ وَاَسْأَلُهُ','وَالآخِرَةِ وَاَسْأَلُهُ',0,1,1.8,'و000',2),(60885,'وَالآخِرَةِ وَاَسْأَلُهُ اَنْ','وَالآخِرَةِ وَاَسْأَلُهُ اَنْ',0,1,1.9667,'و000',2),(60886,'وَالآخِرَةِ وَاَنْ','وَالآخِرَةِ وَاَنْ',0,1,1.6,'و000',2),(60887,'وَالآخِرَةِ وَاَنْ يُثَبِّتَ','وَالآخِرَةِ وَاَنْ يُثَبِّتَ',0,1,1.9333,'و000',2),(60888,'وَالآخِرَةِ يا','وَالآخِرَةِ يا',0,1,1.4667,'و000',2),(60889,'وَالآخِرَةِ يا اَبا','وَالآخِرَةِ يا اَبا',0,1,1.6333,'و000',2),(60890,'وَالأَرْضِ','وَالأَرْضِ',0,0,0.6667,'و000',8),(60891,'وَالأَرْضِ o','وَالأَرْضِ o',0,1,1.4,'و000',2),(60892,'وَالأَرْضِ o halde','وَالأَرْضِ o halde',0,1,1.6,'و430',2),(60893,'وَالثّالِثَ','وَالثّالِثَ',0,0,0.7333,'و000',2),(60894,'وَالثّالِثَ وَالرّابِعَ','وَالثّالِثَ وَالرّابِعَ',0,1,1.7667,'و000',2),(60895,'وَالثّالِثَ وَالرّابِعَ اَللّـهُمَّ','وَالثّالِثَ وَالرّابِعَ اَللّـهُمَّ',0,1,2,'و000',2),(60896,'وَالرّابِعَ','وَالرّابِعَ',0,0,0.7333,'و000',2),(60897,'وَالرّابِعَ اَللّـهُمَّ','وَالرّابِعَ اَللّـهُمَّ',0,1,1.7667,'و000',2),(60898,'وَالرّابِعَ اَللّـهُمَّ الْعَنْ','وَالرّابِعَ اَللّـهُمَّ الْعَنْ',0,1,2,'و000',2),(60899,'وَاللَّعْنَةِ','وَاللَّعْنَةِ',0,0,0.8667,'و000',2),(60900,'وَاللَّعْنَةِ عَلَيْهِمْ','وَاللَّعْنَةِ عَلَيْهِمْ',0,1,1.8,'و000',2),(60901,'وَاللَّعْنَةِ عَلَيْهِمْ وَبِالْمُوالاةِ','وَاللَّعْنَةِ عَلَيْهِمْ وَبِالْمُوالاةِ',0,1,2,'و000',2),(60902,'وَالنّاصِبينَ','وَالنّاصِبينَ',0,0,0.8667,'و000',2),(60903,'وَالنَّهارُ','وَالنَّهارُ',0,0,0.7333,'و000',8),(60904,'وَالنَّهارُ selam','وَالنَّهارُ selam',0,1,1.5667,'و245',2),(60905,'وَالنَّهارُ selam olsun','وَالنَّهارُ selam olsun',0,1,1.7667,'و245425',2),(60906,'وَالنَّهارُ وَلا','وَالنَّهارُ وَلا',0,1,1.5333,'و000',2),(60907,'وَالنَّهارُ وَلا جَعَلَهُ','وَالنَّهارُ وَلا جَعَلَهُ',0,1,1.8333,'و000',2),(60908,'وَالْجَوْرِ','وَالْجَوْرِ',0,0,0.7333,'و000',2),(60909,'وَالْجَوْرِ عَلَيْكُمْ','وَالْجَوْرِ عَلَيْكُمْ',0,1,1.7333,'و000',2),(60910,'وَالْجَوْرِ عَلَيْكُمْ اَهْلَ','وَالْجَوْرِ عَلَيْكُمْ اَهْلَ',0,1,1.9667,'و000',2),(60911,'وَالْجَوْرِ عَلَيْكُمْ وَاَبْرَأُ','وَالْجَوْرِ عَلَيْكُمْ وَاَبْرَأُ',0,1,2,'و000',2),(60912,'وَالْعَذابَ','وَالْعَذابَ',0,0,0.7333,'و000',2),(60913,'وَالْعَذابَ الأَليمَ','وَالْعَذابَ الأَليمَ',0,1,1.6667,'و000',2),(60914,'وَالْعَذابَ الأَليمَ allah\'ım','وَالْعَذابَ الأَليمَ allah',0,1,1.9667,'و450',2),(60915,'وَالْعَنْ','وَالْعَنْ',0,0,0.6,'و000',11),(60916,'وَالْوِتْرَ','وَالْوِتْرَ',0,0,0.7333,'و000',2),(60917,'وَالْوِتْرَ الْمَوْتُورَ','وَالْوِتْرَ الْمَوْتُورَ',0,1,1.8,'و000',2),(60918,'وَالْوِتْرَ الْمَوْتُورَ اَلسَّلامُ','وَالْوِتْرَ الْمَوْتُورَ اَلسَّلامُ',0,1,2,'و000',2),(60919,'وَاَبْرَأُ','وَاَبْرَأُ',0,0,0.6667,'و000',2),(60920,'وَاَبْرَأُ اِلَى','وَاَبْرَأُ اِلَى',0,1,1.5333,'و000',2),(60921,'وَاَبْرَأُ اِلَى اللهِ','وَاَبْرَأُ اِلَى اللهِ',0,1,1.7333,'و000',2),(60922,'وَاَتَقَرَّبُ','وَاَتَقَرَّبُ',0,0,0.8667,'و000',2),(60923,'وَاَتَقَرَّبُ اِلَى','وَاَتَقَرَّبُ اِلَى',0,1,1.6333,'و000',2),(60924,'وَاَتَقَرَّبُ اِلَى اللهِ','وَاَتَقَرَّبُ اِلَى اللهِ',0,1,1.8333,'و000',2),(60925,'وَاَتْباعِهِمْ','وَاَتْباعِهِمْ',0,0,0.9333,'و000',2),(60926,'وَاَتْباعِهِمْ اِنّي','وَاَتْباعِهِمْ اِنّي',0,1,1.6667,'و000',2),(60927,'وَاَتْباعِهِمْ اِنّي سِلْمٌ','وَاَتْباعِهِمْ اِنّي سِلْمٌ',0,1,1.9,'و000',2),(60928,'وَاَتْباعِهِمْ وَاَوْلِيائِهِم','وَاَتْباعِهِمْ وَاَوْلِيائِهِم',0,1,2,'و000',2),(60929,'وَاَتْباعِهِمْ وَاَوْلِيائِهِم ey','وَاَتْباعِهِمْ وَاَوْلِيائِهِم ey',0,1,2,'و000',2),(60930,'وَاَزالَتْكُمْ','وَاَزالَتْكُمْ',0,0,0.9333,'و000',2),(60931,'وَاَزالَتْكُمْ عَنْ','وَاَزالَتْكُمْ عَنْ',0,1,1.6333,'و000',2),(60932,'وَاَزالَتْكُمْ عَنْ مَراتِبِكُمُ','وَاَزالَتْكُمْ عَنْ مَراتِبِكُمُ',0,1,2,'و000',2),(60933,'وَاَسْألُ','وَاَسْألُ',0,0,0.6,'و000',2),(60934,'وَاَسْألُ اللهَ','وَاَسْألُ اللهَ',0,1,1.5,'و000',2),(60935,'وَاَسْألُ اللهَ بِحَقِّكُمْ','وَاَسْألُ اللهَ بِحَقِّكُمْ',0,1,1.9,'و000',2),(60936,'وَاَسْأَلُهُ','وَاَسْأَلُهُ',0,0,0.8,'و000',2),(60937,'وَاَسْأَلُهُ اَنْ','وَاَسْأَلُهُ اَنْ',0,1,1.5667,'و000',2),(60938,'وَاَسْأَلُهُ اَنْ يُبَلِّغَنِى','وَاَسْأَلُهُ اَنْ يُبَلِّغَنِى',0,1,2,'و000',2),(60939,'وَاَصْحابِ','وَاَصْحابِ',0,0,0.6667,'و000',2),(60940,'وَاَصْحابِ الْحُسَيْنِ','وَاَصْحابِ الْحُسَيْنِ',0,1,1.7333,'و000',2),(60941,'وَاَصْحابِ الْحُسَيْنِ اَلَّذينَ','وَاَصْحابِ الْحُسَيْنِ اَلَّذينَ',0,1,2,'و000',2),(60942,'وَاَعْظَمَ','وَاَعْظَمَ',0,0,0.6667,'و000',2),(60943,'وَاَعْظَمَ رَزِيَّتَها','وَاَعْظَمَ رَزِيَّتَها',0,1,1.7333,'و000',2),(60944,'وَاَعْظَمَ رَزِيَّتَها فِي','وَاَعْظَمَ رَزِيَّتَها فِي',0,1,1.8667,'و000',2),(60945,'وَاَكْرَمَني','وَاَكْرَمَني',0,0,0.8,'و000',2),(60946,'وَاَكْرَمَني بِكَ','وَاَكْرَمَني بِكَ',0,1,1.5667,'و000',2),(60947,'وَاَكْرَمَني بِكَ اَنْ','وَاَكْرَمَني بِكَ اَنْ',0,1,1.7333,'و000',2),(60948,'وَاَلْجَمَتْ','وَاَلْجَمَتْ',0,0,0.8,'و000',2),(60949,'وَاَلْجَمَتْ وَتَنَقَّبَتْ','وَاَلْجَمَتْ وَتَنَقَّبَتْ',0,1,1.8667,'و000',2),(60950,'وَاَلْجَمَتْ وَتَنَقَّبَتْ لِقِتالِكَ','وَاَلْجَمَتْ وَتَنَقَّبَتْ لِقِتالِكَ',0,1,2,'و000',2),(60951,'وَاَنْ','وَاَنْ',0,0,0.4,'و000',17),(60952,'وَاَنْ يَرْزُقَني','وَاَنْ يَرْزُقَني',0,1,1.5667,'و000',2),(60953,'وَاَنْ يَرْزُقَني طَلَبَ','وَاَنْ يَرْزُقَني طَلَبَ',0,1,1.8,'و000',2),(60954,'وَاَنْ يُثَبِّتَ','وَاَنْ يُثَبِّتَ',0,1,1.5333,'و000',2),(60955,'وَاَنْ يُثَبِّتَ لي','وَاَنْ يُثَبِّتَ لي',0,1,1.6333,'و000',2),(60956,'وَاَوْلِيائِهِم','وَاَوْلِيائِهِم',0,0,1,'و000',2),(60957,'وَاَوْلِيائِهِم ey','وَاَوْلِيائِهِم ey',0,1,1.6,'و000',2),(60958,'وَاَوْلِيائِهِم ey eba','وَاَوْلِيائِهِم ey eba',0,1,1.7333,'و100',2),(60959,'وَاَيّامِ','وَاَيّامِ',0,0,0.6,'و000',2),(60960,'وَاَيّامِ حَياتي','وَاَيّامِ حَياتي',0,1,1.5333,'و000',2),(60961,'وَاَيّامِ حَياتي بِالْبَراءَةِ','وَاَيّامِ حَياتي بِالْبَراءَةِ',0,1,2,'و000',2),(60962,'وَاُمّي','وَاُمّي',0,0,0.4667,'و000',2),(60963,'وَاُمّي لَقَدْ','وَاُمّي لَقَدْ',0,1,1.4667,'و000',2),(60964,'وَاُمّي لَقَدْ عَظُمَ','وَاُمّي لَقَدْ عَظُمَ',0,1,1.7,'و000',2),(60965,'وَاِلى','وَاِلى',0,0,0.4,'و000',11),(60966,'وَاِلى اَميرِ','وَاِلى اَميرِ',0,1,1.4333,'و000',2),(60967,'وَاِلى اَميرِ الْمُؤْمِنينَ','وَاِلى اَميرِ الْمُؤْمِنينَ',0,1,1.9,'و000',2),(60968,'وَاِلى رَسُولِهِ','وَاِلى رَسُولِهِ',0,1,1.5333,'و000',2),(60969,'وَاِلى رَسُولِهِ مِمَّنْ','وَاِلى رَسُولِهِ مِمَّنْ',0,1,1.8,'و000',2),(60970,'وَاِلى فاطِمَةَ','وَاِلى فاطِمَةَ',0,1,1.5,'و000',2),(60971,'وَاِلى فاطِمَةَ وَاِلَى','وَاِلى فاطِمَةَ وَاِلَى',0,1,1.7667,'و000',2),(60972,'وَاِلَى','وَاِلَى',0,0,0.4667,'و000',8),(60973,'وَاِلَى الْحَسَنِ','وَاِلَى الْحَسَنِ',0,1,1.5667,'و000',2),(60974,'وَاِلَى الْحَسَنِ وَاِلَيْكَ','وَاِلَى الْحَسَنِ وَاِلَيْكَ',0,1,1.9333,'و000',2),(60975,'وَاِلَيْكَ','وَاِلَيْكَ',0,0,0.6667,'و000',11),(60976,'وَاِلَيْكَ بِمُوالاتِكَ','وَاِلَيْكَ بِمُوالاتِكَ',0,1,1.7667,'و000',2),(60977,'وَاِلَيْكَ بِمُوالاتِكَ وَبِالْبَراءَةِ','وَاِلَيْكَ بِمُوالاتِكَ وَبِالْبَراءَةِ',0,1,2,'و000',2),(60978,'وَاِلَيْكُمْ','وَاِلَيْكُمْ',0,0,0.8,'و000',2),(60979,'وَاِلَيْكُمْ مِنْهُمْ','وَاِلَيْكُمْ مِنْهُمْ',0,1,1.7,'و000',2),(60980,'وَاِلَيْكُمْ مِنْهُمْ وَاَتَقَرَّبُ','وَاِلَيْكُمْ مِنْهُمْ وَاَتَقَرَّبُ',0,1,2,'و000',2),(60981,'وَاِلَيْكُمْ مِنْهُمْ وَمِنْ','وَاِلَيْكُمْ مِنْهُمْ وَمِنْ',0,1,1.9333,'و000',2),(60982,'وَبايَعَتْ','وَبايَعَتْ',0,0,0.6667,'و000',2),(60983,'وَبايَعَتْ وَتابَعَتْ','وَبايَعَتْ وَتابَعَتْ',0,1,1.7,'و000',2),(60984,'وَبايَعَتْ وَتابَعَتْ عَلى','وَبايَعَتْ وَتابَعَتْ عَلى',0,1,1.8667,'و000',2),(60985,'وَبَقِيَ','وَبَقِيَ',0,0,0.5333,'و000',8),(60986,'وَبَقِيَ اللَّيْلُ','وَبَقِيَ اللَّيْلُ',0,1,1.6,'و000',8),(60987,'وَبَقِيَ اللَّيْلُ وَالنَّهارُ','وَبَقِيَ اللَّيْلُ وَالنَّهارُ',0,1,2,'و000',8),(60988,'وَبَنى','وَبَنى',0,0,0.4,'و000',2),(60989,'وَبَنى عَلَيْهِ','وَبَنى عَلَيْهِ',0,1,1.5,'و000',2),(60990,'وَبَنى عَلَيْهِ بُنْيانَهُ','وَبَنى عَلَيْهِ بُنْيانَهُ',0,1,1.8667,'و000',2),(60991,'وَبِالشَّأنِِ','وَبِالشَّأنِِ',0,0,0.8667,'و000',2),(60992,'وَبِالشَّأنِِ الَّذي','وَبِالشَّأنِِ الَّذي',0,1,1.6667,'و000',2),(60993,'وَبِالشَّأنِِ الَّذي لَكُمْ','وَبِالشَّأنِِ الَّذي لَكُمْ',0,1,1.9,'و000',2),(60994,'وَبِالْبَراءَةِ','وَبِالْبَراءَةِ',0,0,1,'و000',2),(60995,'وَبِالْبَراءَةِ مِمَّنْ','وَبِالْبَراءَةِ مِمَّنْ',0,1,1.7667,'و000',2),(60996,'وَبِالْبَراءَةِ مِمَّنْ اَسَسَّ','وَبِالْبَراءَةِ مِمَّنْ اَسَسَّ',0,1,2,'و000',2),(60997,'وَبِالْبَراءَةِ مِمَّنْ قاتَلَكَ','وَبِالْبَراءَةِ مِمَّنْ قاتَلَكَ',0,1,2,'و000',2),(60998,'وَبِالْبَراءَةِ مِنْ','وَبِالْبَراءَةِ مِنْ',0,1,1.6667,'و000',2),(60999,'وَبِالْبَراءَةِ مِنْ اَشْياعِهِمْ','وَبِالْبَراءَةِ مِنْ اَشْياعِهِمْ',0,1,2,'و000',2),(61000,'وَبِالْبَراءَةِ مِنْ اَعْدائِكُمْ','وَبِالْبَراءَةِ مِنْ اَعْدائِكُمْ',0,1,2,'و000',2),(61001,'وَبِالْمُوالاةِ','وَبِالْمُوالاةِ',0,0,1,'و000',2),(61002,'وَبِالْمُوالاةِ لِنَبِيِّكَ','وَبِالْمُوالاةِ لِنَبِيِّكَ',0,1,1.9,'و000',2),(61003,'وَبِالْمُوالاةِ لِنَبِيِّكَ وَآلِ','وَبِالْمُوالاةِ لِنَبِيِّكَ وَآلِ',0,1,2,'و000',2),(61004,'وَتابَعَتْ','وَتابَعَتْ',0,0,0.6667,'و000',2),(61005,'وَتابَعَتْ عَلى','وَتابَعَتْ عَلى',0,1,1.5,'و000',2),(61006,'وَتابَعَتْ عَلى قَتْلِهِ','وَتابَعَتْ عَلى قَتْلِهِ',0,1,1.8,'و000',2),(61007,'وَتَنَقَّبَتْ','وَتَنَقَّبَتْ',0,0,0.8667,'و000',2),(61008,'وَتَنَقَّبَتْ لِقِتالِكَ','وَتَنَقَّبَتْ لِقِتالِكَ',0,1,1.8,'و000',2),(61009,'وَتَنَقَّبَتْ لِقِتالِكَ بِاَبي','وَتَنَقَّبَتْ لِقِتالِكَ بِاَبي',0,1,2,'و000',2),(61010,'وَثَبِّتْ','وَثَبِّتْ',0,0,0.6,'و000',11),(61011,'وَثَبِّتْ لي','وَثَبِّتْ لي',0,1,1.4,'و000',2),(61012,'وَثَبِّتْ لي قَدَمَ','وَثَبِّتْ لي قَدَمَ',0,1,1.6333,'و000',2),(61013,'وَجيهاً','وَجيهاً',0,0,0.4667,'و000',2),(61014,'وَجيهاً بِالْحُسَيْنِ','وَجيهاً بِالْحُسَيْنِ',0,1,1.7,'و000',2),(61015,'وَجيهاً بِالْحُسَيْنِ عَلَيْهِ','وَجيهاً بِالْحُسَيْنِ عَلَيْهِ',0,1,2,'و000',2),(61016,'وَجَرى','وَجَرى',0,0,0.4,'و000',2),(61017,'وَجَرى فِي','وَجَرى فِي',0,1,1.3333,'و000',2),(61018,'وَجَرى فِي ظُلْمِهِ','وَجَرى فِي ظُلْمِهِ',0,1,1.6333,'و000',2),(61019,'وَجَلَّتْ','وَجَلَّتْ',0,0,0.6,'و000',2),(61020,'وَجَلَّتْ وَعَظُمَتِ','وَجَلَّتْ وَعَظُمَتِ',0,1,1.6667,'و000',2),(61021,'وَجَلَّتْ وَعَظُمَتِ الْمُصيبَةُ','وَجَلَّتْ وَعَظُمَتِ الْمُصيبَةُ',0,1,2,'و000',2),(61022,'وَجَلَّتْ وَعَظُمَتْ','وَجَلَّتْ وَعَظُمَتْ',0,1,1.6667,'و000',2),(61023,'وَجَلَّتْ وَعَظُمَتْ مُصيبَتُكَ','وَجَلَّتْ وَعَظُمَتْ مُصيبَتُكَ',0,1,2,'و000',2),(61024,'وَجَوْرِهِ','وَجَوْرِهِ',0,0,0.6667,'و000',2),(61025,'وَجَوْرِهِ عَلَيْكُمْ','وَجَوْرِهِ عَلَيْكُمْ',0,1,1.7,'و000',2),(61026,'وَجَوْرِهِ عَلَيْكُمْ وَعلى','وَجَوْرِهِ عَلَيْكُمْ وَعلى',0,1,1.9,'و000',2),(61027,'وَحَرْبٌ','وَحَرْبٌ',0,0,0.5333,'و000',2),(61028,'وَحَرْبٌ لِمَنْ','وَحَرْبٌ لِمَنْ',0,1,1.5,'و000',2),(61029,'وَحَرْبٌ لِمَنْ حارَبَكُمْ','وَحَرْبٌ لِمَنْ حارَبَكُمْ',0,1,1.8667,'و000',2),(61030,'وَرَحْمَةٌ','وَرَحْمَةٌ',0,0,0.6667,'و000',2),(61031,'وَرَحْمَةٌ وَمَغْفِرَة','وَرَحْمَةٌ وَمَغْفِرَة',0,1,1.7333,'و000',2),(61032,'وَرَحْمَةٌ وَمَغْفِرَة اَللّـهُمَّ','وَرَحْمَةٌ وَمَغْفِرَة اَللّـهُمَّ',0,1,2,'و000',2),(61033,'وَرَزَقَنِى','وَرَزَقَنِى',0,0,0.7333,'و000',2),(61034,'وَرَزَقَنِى الْبَراءَةَ','وَرَزَقَنِى الْبَراءَةَ',0,1,1.7667,'و000',2),(61035,'وَرَزَقَنِى الْبَراءَةَ مِنْ','وَرَزَقَنِى الْبَراءَةَ مِنْ',0,1,1.9333,'و000',2),(61036,'وَشايَعَتْ','وَشايَعَتْ',0,0,0.6667,'و000',2),(61037,'وَشايَعَتْ وَبايَعَتْ','وَشايَعَتْ وَبايَعَتْ',0,1,1.7,'و000',2),(61038,'وَشايَعَتْ وَبايَعَتْ وَتابَعَتْ','وَشايَعَتْ وَبايَعَتْ وَتابَعَتْ',0,1,2,'و000',2),(61039,'وَشِمْراً','وَشِمْراً',0,0,0.6,'و000',2),(61040,'وَشِمْراً وَآلَ','وَشِمْراً وَآلَ',0,1,1.5,'و000',2),(61041,'وَشِمْراً وَآلَ اَبي','وَشِمْراً وَآلَ اَبي',0,1,1.6667,'و000',2),(61042,'وَعلى','وَعلى',0,0,0.3333,'و000',11),(61043,'وَعلى اَشْياعِكُمْ','وَعلى اَشْياعِكُمْ',0,1,1.6,'و000',2),(61044,'وَعلى اَشْياعِكُمْ بَرِئْتُ','وَعلى اَشْياعِكُمْ بَرِئْتُ',0,1,1.9,'و000',2),(61045,'وَعَدُوٌّ','وَعَدُوٌّ',0,0,0.6,'و000',2),(61046,'وَعَدُوٌّ لِمَنْ','وَعَدُوٌّ لِمَنْ',0,1,1.5333,'و000',2),(61047,'وَعَدُوٌّ لِمَنْ عاداكُمْ','وَعَدُوٌّ لِمَنْ عاداكُمْ',0,1,1.8333,'و000',2),(61048,'وَعَظُمَتِ','وَعَظُمَتِ',0,0,0.6667,'و000',2),(61049,'وَعَظُمَتِ الْمُصيبَةُ','وَعَظُمَتِ الْمُصيبَةُ',0,1,1.7333,'و000',2),(61050,'وَعَظُمَتِ الْمُصيبَةُ بِكَ','وَعَظُمَتِ الْمُصيبَةُ بِكَ',0,1,1.9,'و000',2),(61051,'وَعَظُمَتْ','وَعَظُمَتْ',0,0,0.6667,'و000',2),(61052,'وَعَظُمَتْ مُصيبَتُكَ','وَعَظُمَتْ مُصيبَتُكَ',0,1,1.7,'و000',2),(61053,'وَعَظُمَتْ مُصيبَتُكَ فِي','وَعَظُمَتْ مُصيبَتُكَ فِي',0,1,1.8333,'و000',2),(61054,'وَعَلى','وَعَلى',0,0,0.4,'و000',23),(61055,'وَعَلى اَصْحابِ','وَعَلى اَصْحابِ',0,1,1.5,'و000',2),(61056,'وَعَلى اَصْحابِ الْحُسَيْنِ','وَعَلى اَصْحابِ الْحُسَيْنِ',0,1,1.9,'و000',2),(61057,'وَعَلى اَوْلادِ','وَعَلى اَوْلادِ',0,1,1.5,'و000',2),(61058,'وَعَلى اَوْلادِ الْحُسَيْنِ','وَعَلى اَوْلادِ الْحُسَيْنِ',0,1,1.9,'و000',2),(61059,'وَعَلى جَميعِ','وَعَلى جَميعِ',0,1,1.4333,'و000',11),(61060,'وَعَلى جَميعِ اَهْلِ','وَعَلى جَميعِ اَهْلِ',0,1,1.6667,'و000',2),(61061,'وَعَلى عَلِيِّ','وَعَلى عَلِيِّ',0,1,1.4667,'و000',2),(61062,'وَعَلى عَلِيِّ بْنِ','وَعَلى عَلِيِّ بْنِ',0,1,1.6333,'و000',2),(61063,'وَعَلَى','وَعَلَى',0,0,0.4667,'و000',17),(61064,'وَعَلَى الأَرْواحِ','وَعَلَى الأَرْواحِ',0,1,1.6,'و000',2),(61065,'وَعَلَى الأَرْواحِ الَّتي','وَعَلَى الأَرْواحِ الَّتي',0,1,1.8333,'و000',2),(61066,'وَعَلَيْهِمُ','وَعَلَيْهِمُ',0,0,0.8,'و000',8),(61067,'وَعَلَيْهِمُ اَلسَّلامُ','وَعَلَيْهِمُ اَلسَّلامُ',0,1,1.7667,'و000',2),(61068,'وَعَلَيْهِمُ اَلسَّلامُ allah\'ım','وَعَلَيْهِمُ اَلسَّلامُ allah',0,1,2,'و450',2),(61069,'وَعُمَرَ','وَعُمَرَ',0,0,0.5333,'و000',2),(61070,'وَعُمَرَ بْنَ','وَعُمَرَ بْنَ',0,1,1.4333,'و000',2),(61071,'وَعُمَرَ بْنَ سَعْدٍ','وَعُمَرَ بْنَ سَعْدٍ',0,1,1.6667,'و000',2),(61072,'وَفِي','وَفِي',0,0,0.3333,'و000',17),(61073,'وَفِي جَميعِ','وَفِي جَميعِ',0,1,1.4,'و000',2),(61074,'وَفِي جَميعِ السَّماواتِ','وَفِي جَميعِ السَّماواتِ',0,1,1.8,'و000',2),(61075,'وَفِي مَوْقِفي','وَفِي مَوْقِفي',0,1,1.4667,'و000',2),(61076,'وَفِي مَوْقِفي هذا','وَفِي مَوْقِفي هذا',0,1,1.6,'و000',2),(61077,'وَقَفَ','وَقَفَ',0,0,0.4,'و000',2),(61078,'وَقَفَ فيهِ','وَقَفَ فيهِ',0,1,1.3667,'و000',2),(61079,'وَقَفَ فيهِ نَبِيُّكَ','وَقَفَ فيهِ نَبِيُّكَ',0,1,1.7,'و000',2),(61080,'وَلا','وَلا',0,0,0.2667,'و000',27),(61081,'وَلا جَعَلَهُ','وَلا جَعَلَهُ',0,1,1.4333,'و000',2),(61082,'وَلا جَعَلَهُ اللهُ','وَلا جَعَلَهُ اللهُ',0,1,1.6333,'و000',2),(61083,'وَلَعَنَ','وَلَعَنَ',0,0,0.5333,'و000',2),(61084,'وَلَعَنَ اللهُ','وَلَعَنَ اللهُ',0,1,1.4667,'و000',2),(61085,'وَلَعَنَ اللهُ آلَ','وَلَعَنَ اللهُ آلَ',0,1,1.6,'و000',2),(61086,'وَلَعَنَ اللهُ ابْنَ','وَلَعَنَ اللهُ ابْنَ',0,1,1.6667,'و000',2),(61087,'وَلَعَنَ اللهُ الْمُمَهِّدينَ','وَلَعَنَ اللهُ الْمُمَهِّدينَ',0,1,1.9667,'و000',2),(61088,'وَلَعَنَ اللهُ اُمَّةً','وَلَعَنَ اللهُ اُمَّةً',0,1,1.7333,'و000',2),(61089,'وَلَعَنَ اللهُ بَني','وَلَعَنَ اللهُ بَني',0,1,1.6333,'و000',2),(61090,'وَلَعَنَ اللهُ شِمْراً','وَلَعَنَ اللهُ شِمْراً',0,1,1.7333,'و000',2),(61091,'وَلَعَنَ اللهُ عُمَرَ','وَلَعَنَ اللهُ عُمَرَ',0,1,1.7,'و000',2),(61092,'وَلِسانِ','وَلِسانِ',0,0,0.5333,'و000',2),(61093,'وَلِسانِ نَبِيِّكَ','وَلِسانِ نَبِيِّكَ',0,1,1.6,'و000',2),(61094,'وَلِسانِ نَبِيِّكَ صَلَّى','وَلِسانِ نَبِيِّكَ صَلَّى',0,1,1.8333,'و000',2),(61095,'وَلِيِّكُمْ','وَلِيِّكُمْ',0,0,0.7333,'و000',2),(61096,'وَلِيِّكُمْ وَبِالْبَراءَةِ','وَلِيِّكُمْ وَبِالْبَراءَةِ',0,1,1.9,'و000',2),(61097,'وَلِيِّكُمْ وَبِالْبَراءَةِ مِنْ','وَلِيِّكُمْ وَبِالْبَراءَةِ مِنْ',0,1,2,'و000',2),(61098,'وَمَعْرِفَةِ','وَمَعْرِفَةِ',0,0,0.8,'و000',2),(61099,'وَمَعْرِفَةِ اَوْلِيائِكُمْ','وَمَعْرِفَةِ اَوْلِيائِكُمْ',0,1,1.9,'و000',2),(61100,'وَمَعْرِفَةِ اَوْلِيائِكُمْ وَرَزَقَنِى','وَمَعْرِفَةِ اَوْلِيائِكُمْ وَرَزَقَنِى',0,1,2,'و000',2),(61101,'وَمَغْفِرَة','وَمَغْفِرَة',0,0,0.7333,'و000',2),(61102,'وَمَغْفِرَة اَللّـهُمَّ','وَمَغْفِرَة اَللّـهُمَّ',0,1,1.7667,'و000',2),(61103,'وَمَغْفِرَة اَللّـهُمَّ اجْعَلْ','وَمَغْفِرَة اَللّـهُمَّ اجْعَلْ',0,1,2,'و000',2),(61104,'وَمَماتي','وَمَماتي',0,0,0.5333,'و000',2),(61105,'وَمَماتي مَماتَ','وَمَماتي مَماتَ',0,1,1.5,'و000',2),(61106,'وَمَماتي مَماتَ مُحَمَّدٍ','وَمَماتي مَماتَ مُحَمَّدٍ',0,1,1.8333,'و000',2),(61107,'وَمَوْقِفٍ','وَمَوْقِفٍ',0,0,0.6667,'و000',2),(61108,'وَمَوْقِفٍ وَقَفَ','وَمَوْقِفٍ وَقَفَ',0,1,1.5667,'و000',2),(61109,'وَمَوْقِفٍ وَقَفَ فيهِ','وَمَوْقِفٍ وَقَفَ فيهِ',0,1,1.7333,'و000',2),(61110,'وَمُعاوِيَةَ','وَمُعاوِيَةَ',0,0,0.8,'و000',2),(61111,'وَمُعاوِيَةَ وَيَزيدَ','وَمُعاوِيَةَ وَيَزيدَ',0,1,1.7,'و000',2),(61112,'وَمُعاوِيَةَ وَيَزيدَ ابْنَ','وَمُعاوِيَةَ وَيَزيدَ ابْنَ',0,1,1.9,'و000',2),(61113,'وَمُوالاةِ','وَمُوالاةِ',0,0,0.6667,'و000',2),(61114,'وَمُوالاةِ وَلِيِّكُمْ','وَمُوالاةِ وَلِيِّكُمْ',0,1,1.7333,'و000',2),(61115,'وَمُوالاةِ وَلِيِّكُمْ وَبِالْبَراءَةِ','وَمُوالاةِ وَلِيِّكُمْ وَبِالْبَراءَةِ',0,1,2,'و000',2),(61116,'وَمِنْ','وَمِنْ',0,0,0.4,'و000',17),(61117,'وَمِنْ اَشْياعِهِمْ','وَمِنْ اَشْياعِهِمْ',0,1,1.6333,'و000',2),(61118,'وَمِنْ اَشْياعِهِمْ وَاَتْباعِهِمْ','وَمِنْ اَشْياعِهِمْ وَاَتْباعِهِمْ',0,1,2,'و000',2),(61119,'وَنَصَبَ','وَنَصَبَ',0,0,0.5333,'و000',2),(61120,'وَنَصَبَ لَكَ','وَنَصَبَ 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yerine',0,1,1.8667,'Z5152542565',6),(75131,'«اللَّيْلَةَ','«اللَّيْلَةَ',0,0,0.8,'ا000',6),(75132,'«اللَّيْلَةَ اللَّيْلَةَ»','«اللَّيْلَةَ اللَّيْلَةَ»',0,1,1.8333,'ا000',6),(75133,'«اللَّيْلَةَ اللَّيْلَةَ» bu','«اللَّيْلَةَ اللَّيْلَةَ» bu',0,1,1.9333,'ا100',6),(75134,'«اِغْفِرْ','«اِغْفِرْ',0,0,0.6,'ا000',6),(75135,'«اِغْفِرْ لي','«اِغْفِرْ لي',0,1,1.4,'ا000',6),(75136,'«اِغْفِرْ لي ذُنُوبي','«اِغْفِرْ لي ذُنُوبي',0,1,1.6667,'ا000',6),(75137,'«كَذ','«كَذ',0,0,0.2667,'ك000',6),(75138,'«كَذ وَكَذا»','«كَذ وَكَذا»',0,1,1.4,'ك000',6),(75139,'«كَذ وَكَذا» yerine','«كَذ وَكَذا» yerine',0,1,1.6333,'ك650',6),(75140,'«يا','«يا',0,0,0.2,'ي000',6),(75141,'«يا مُدَبِّرَ','«يا مُدَبِّرَ',0,1,1.4333,'ي000',6),(75142,'«يا مُدَبِّرَ الاُمُورِ...»','«يا مُدَبِّرَ الاُمُورِ...»',0,1,1.9,'ي000',6),(75143,'آبائِهِ','آبائِهِ',0,0,0.4667,'آ000',6),(75144,'آبائِهِ في','آبائِهِ في',0,1,1.3333,'آ000',6),(75145,'آبائِهِ في هذِهِ','آبائِهِ في هذِهِ',0,1,1.5333,'آ000',6),(75146,'آتَيْتَني','آتَيْتَني',0,0,0.6,'آ000',6),(75147,'آتَيْتَني فَاِنّي','آتَيْتَني فَاِنّي',0,1,1.5667,'آ000',6),(75148,'آتَيْتَني فَاِنّي عَبْدُكَ','آتَيْتَني فَاِنّي عَبْدُكَ',0,1,1.8667,'آ000',6),(75149,'آخرَ','آخرَ',0,0,0.2667,'آ000',6),(75150,'آخرَ الْعَهْدِ','آخرَ الْعَهْدِ',0,1,1.4667,'آ000',6),(75151,'آخرَ الْعَهْدِ مِنْ','آخرَ الْعَهْدِ مِنْ',0,1,1.6333,'آ000',6),(75152,'آخِذاً','آخِذاً',0,0,0.4,'آ000',6),(75153,'آخِذاً بِشَرايِعِ','آخِذاً بِشَرايِعِ',0,1,1.5667,'آ000',6),(75154,'آخِذاً بِشَرايِعِ دينِكَ','آخِذاً بِشَرايِعِ دينِكَ',0,1,1.8,'آ000',6),(75155,'آمينَ','آمينَ',0,0,0.3333,'آ000',15),(75156,'آمينَ آمينَ','آمينَ آمينَ',0,1,1.3667,'آ000',6),(75157,'آمينَ آمينَ رَبَّ','آمينَ آمينَ رَبَّ',0,1,1.5667,'آ000',6),(75158,'آمينَ رَبَّ','آمينَ رَبَّ',0,1,1.3667,'آ000',15),(75159,'آمينَ رَبَّ الْعالَمينَ','آمينَ رَبَّ الْعالَمينَ',0,1,1.7667,'آ000',15),(75160,'آمَنْتُ','آمَنْتُ',0,0,0.4667,'آ000',6),(75161,'آمَنْتُ بِمَنْ','آمَنْتُ بِمَنْ',0,1,1.4667,'آ000',6),(75162,'آمَنْتُ بِمَنْ نَوَّرَ','آمَنْتُ بِمَنْ نَوَّرَ',0,1,1.7333,'آ000',6),(75163,'آياتٍ','آياتٍ',0,0,0.3333,'آ000',6),(75164,'آياتٍ بَيِّناتٍ','آياتٍ بَيِّناتٍ',0,1,1.5,'آ000',6),(75165,'آياتٍ بَيِّناتٍ مِنَ','آياتٍ بَيِّناتٍ مِنَ',0,1,1.6667,'آ000',6),(75166,'آياتِ','آياتِ',0,0,0.3333,'آ000',6),(75167,'آياتِ مُلْكِهِ','آياتِ مُلْكِهِ',0,1,1.4667,'آ000',6),(75168,'آياتِ مُلْكِهِ وَعَلامَةً','آياتِ مُلْكِهِ وَعَلامَةً',0,1,1.8333,'آ000',6),(75169,'آياتِهِ','آياتِهِ',0,0,0.4667,'آ000',6),(75170,'آياتِهِ وَاَحْكامَهُ','آياتِهِ وَاَحْكامَهُ',0,1,1.6667,'آ000',6),(75171,'آياتِهِ وَاَحْكامَهُ آخِذاً','آياتِهِ وَاَحْكامَهُ آخِذاً',0,1,1.9,'آ000',6),(75172,'آيتَيْنِ','آيتَيْنِ',0,0,0.5333,'آ000',6),(75173,'آيتَيْنِ يا','آيتَيْنِ يا',0,1,1.3667,'آ000',6),(75174,'آيتَيْنِ يا مَنْ','آيتَيْنِ يا مَنْ',0,1,1.5333,'آ000',6),(75175,'آيَةً','آيَةً',0,0,0.3333,'آ000',6),(75176,'آيَةً مِنْ','آيَةً مِنْ',0,1,1.3333,'آ000',6),(75177,'آيَةً مِنْ آياتِ','آيَةً مِنْ آياتِ',0,1,1.5333,'آ000',6),(75178,'آيَةٍ','آيَةٍ',0,0,0.3333,'آ000',6),(75179,'آيَةٍ قَرَأها','آيَةٍ قَرَأها',0,1,1.4333,'آ000',6),(75180,'آيَةٍ قَرَأها دَرَجَةً','آيَةٍ قَرَأها دَرَجَةً',0,1,1.7333,'آ000',6),(75181,'آيَةَ','آيَةَ',0,0,0.3333,'آ000',6),(75182,'آيَةَ اللَّيْلِ','آيَةَ اللَّيْلِ',0,1,1.5,'آ000',6),(75183,'آيَةَ اللَّيْلِ وَجَعَلَ','آيَةَ اللَّيْلِ وَجَعَلَ',0,1,1.8,'آ000',6),(75184,'آيَةَ النَّهارِ','آيَةَ النَّهارِ',0,1,1.5,'آ000',6),(75185,'آيَةَ النَّهارِ مُبْصِرَةً','آيَةَ النَّهارِ مُبْصِرَةً',0,1,1.8667,'آ000',6),(75186,'آيِساً','آيِساً',0,0,0.4,'آ000',6),(75187,'آيِساً مِنْ','آيِساً مِنْ',0,1,1.3667,'آ000',6),(75188,'آيِساً مِنْ اِجابَتِكَ','آيِساً مِنْ اِجابَتِكَ',0,1,1.7333,'آ000',6),(75189,'أسألُك','أسألُك',0,0,0.4,'أ000',6),(75190,'أسألُك يا','أسألُك يا',0,1,1.3,'أ000',6),(75191,'أسألُك يا لا','أسألُك يا لا',0,1,1.4,'أ000',6),(75192,'أنْ','أنْ',0,0,0.2,'أ000',6),(75193,'أنْ يَطْلُعَ','أنْ يَطْلُعَ',0,1,1.4,'أ000',6),(75194,'أنْ يَطْلُعَ الْفَجْرُ','أنْ يَطْلُعَ الْفَجْرُ',0,1,1.7333,'أ000',6),(75195,'أنْ يَنْقِضيَ','أنْ يَنْقِضيَ',0,1,1.4333,'أ000',6),(75196,'أنْ يَنْقِضيَ عَنّي','أنْ يَنْقِضيَ عَنّي',0,1,1.6333,'أ000',6),(75197,'أَنْ','أَنْ',0,0,0.2667,'أ000',6),(75198,'أَنْ تَقَعَ','أَنْ تَقَعَ',0,1,1.3667,'أ000',6),(75199,'أَنْ تَقَعَ عَلَى','أَنْ تَقَعَ عَلَى',0,1,1.5667,'أ000',6),(75200,'أَهْلهُ','أَهْلهُ',0,0,0.4667,'أ000',6),(75201,'أَهْلهُ اَنْ','أَهْلهُ اَنْ',0,1,1.4,'أ000',6),(75202,'أَهْلهُ اَنْ تُصَلِّيَ','أَهْلهُ اَنْ تُصَلِّيَ',0,1,1.7333,'أ000',6),(75203,'إلاّ','إلاّ',0,0,0.2667,'إ000',15),(75204,'إلاّ اَنْتَ','إلاّ اَنْتَ',0,1,1.3667,'إ000',15),(75205,'إلاّ اَنْتَ اِذْ','إلاّ اَنْتَ اِذْ',0,1,1.5333,'إ000',6),(75206,'إلاّ اَنْتَ عالِمُ','إلاّ اَنْتَ عالِمُ',0,1,1.6,'إ000',6),(75207,'إلاّ اَنْتَ لَكَ','إلاّ اَنْتَ لَكَ',0,1,1.5333,'إ000',6),(75208,'إلاّ اَنْتَ يا','إلاّ اَنْتَ يا',0,1,1.4667,'إ000',6),(75209,'إلاّ بِاِذْنِهِ','إلاّ بِاِذْنِهِ',0,1,1.5,'إ000',6),(75210,'إلاّ بِاِذْنِهِ وَحابِسَهُما','إلاّ بِاِذْنِهِ وَحابِسَهُما',0,1,1.9333,'إ000',6),(75211,'إلاّ بِكَ','إلاّ بِكَ',0,1,1.3,'إ000',15),(75212,'إلاّ بِكَ allah\'ım','إلاّ بِكَ allah',0,1,1.6,'إ450',6),(75213,'إلاّ هُوَ','إلاّ هُوَ',0,1,1.3,'إ000',15),(75214,'إلاّ هُوَ يا','إلاّ هُوَ يا',0,1,1.4,'إ000',6),(75215,'إلاّ وَقَد','إلاّ وَقَد',0,1,1.3333,'إ000',6),(75216,'إلاّ وَقَد غَفَرْتَ','إلاّ وَقَد غَفَرْتَ',0,1,1.6333,'إ000',6),(75217,'اتَّعَظَ','اتَّعَظَ',0,0,0.5333,'ا000',6),(75218,'اتَّعَظَ بِبَيانِ','اتَّعَظَ بِبَيانِ',0,1,1.5667,'ا000',6),(75219,'اتَّعَظَ بِبَيانِ مَواعِظِكَ','اتَّعَظَ بِبَيانِ مَواعِظِكَ',0,1,1.9333,'ا000',6),(75220,'اجْعَلني','اجْعَلني',0,0,0.5333,'ا000',6),(75221,'اجْعَلني تابِعاً','اجْعَلني تابِعاً',0,1,1.5333,'ا000',6),(75222,'اجْعَلني تابِعاً لِصالِحي','اجْعَلني تابِعاً لِصالِحي',0,1,1.8333,'ا000',6),(75223,'اجْعَلْ فيـما','اجْعَلْ فيـما',0,1,1.4333,'ا000',15),(75224,'اجْعَلْ فيـما تَقْضي','اجْعَلْ فيـما تَقْضي',0,1,1.6667,'ا000',15),(75225,'اجْعَلْنا','اجْعَلْنا',0,0,0.6,'ا000',21),(75226,'اجْعَلْنا مِمَّنْ','اجْعَلْنا مِمَّنْ',0,1,1.5667,'ا000',6),(75227,'اجْعَلْنا مِمَّنْ نَوى','اجْعَلْنا مِمَّنْ نَوى',0,1,1.7333,'ا000',6),(75228,'اجْعَلْني اَتَدَبَّرُ','اجْعَلْني اَتَدَبَّرُ',0,1,1.7,'ا000',6),(75229,'اجْعَلْني اَتَدَبَّرُ آياتِهِ','اجْعَلْني اَتَدَبَّرُ آياتِهِ',0,1,1.9667,'ا000',6),(75230,'اجْعَلْني في','اجْعَلْني في',0,1,1.4,'ا000',6),(75231,'اجْعَلْني في مُسْتَقْبَلِ','اجْعَلْني في مُسْتَقْبَلِ',0,1,1.8333,'ا000',6),(75232,'اجْعَلْني مِمَّنْ','اجْعَلْني مِمَّنْ',0,1,1.5667,'ا000',6),(75233,'اجْعَلْني مِمَّنْ يُحِلُّ','اجْعَلْني مِمَّنْ يُحِلُّ',0,1,1.8333,'ا000',6),(75234,'اخرَ','اخرَ',0,0,0.2667,'ا000',6),(75235,'اخرَ الْعَهْدِ','اخرَ الْعَهْدِ',0,1,1.4667,'ا000',6),(75236,'اخرَ الْعَهْدِ مِنْ','اخرَ الْعَهْدِ مِنْ',0,1,1.6333,'ا000',6),(75237,'ارْزُقْنا','ارْزُقْنا',0,0,0.6,'ا000',6),(75238,'ارْزُقْنا الاِفْطارَ','ارْزُقْنا الاِفْطارَ',0,1,1.6667,'ا000',6),(75239,'ارْزُقْنا الاِفْطارَ مِنْ','ارْزُقْنا الاِفْطارَ مِنْ',0,1,1.8333,'ا000',6),(75240,'ارْزُقْنا صِيامَهُ','ارْزُقْنا صِيامَهُ',0,1,1.6,'ا000',6),(75241,'ارْزُقْنا صِيامَهُ وَاَعِنّا','ارْزُقْنا صِيامَهُ وَاَعِنّا',0,1,1.9333,'ا000',6),(75242,'ارْزُقْني التَّجافِيَ','ارْزُقْني التَّجافِيَ',0,1,1.7,'ا000',6),(75243,'ارْزُقْني التَّجافِيَ عَنْ','ارْزُقْني التَّجافِيَ عَنْ',0,1,1.8667,'ا000',6),(75244,'اسْمي','اسْمي',0,0,0.3333,'ا000',15),(75245,'اسْمي في','اسْمي في',0,1,1.2667,'ا000',6),(75246,'اسْمي في هذِهِ','اسْمي في هذِهِ',0,1,1.4667,'ا000',6),(75247,'اسْمُكَ','اسْمُكَ',0,0,0.4667,'ا000',6),(75248,'اسْمُكَ الاَكْبَرُ','اسْمُكَ الاَكْبَرُ',0,1,1.6,'ا000',6),(75249,'اسْمُكَ الاَكْبَرُ وَاَسْماؤُكَ','اسْمُكَ الاَكْبَرُ وَاَسْماؤُكَ',0,1,2,'ا000',6),(75250,'اشْرَحْ','اشْرَحْ',0,0,0.4667,'ا000',6),(75251,'اشْرَحْ بِالْقُرْآنِ','اشْرَحْ بِالْقُرْآنِ',0,1,1.6667,'ا000',6),(75252,'اشْرَحْ بِالْقُرْآنِ صَدْري','اشْرَحْ بِالْقُرْآنِ صَدْري',0,1,1.9,'ا000',6),(75253,'اعْتِباراً','اعْتِباراً',0,0,0.6667,'ا000',6),(75254,'اعْتِباراً وَاجْعَلْني','اعْتِباراً وَاجْعَلْني',0,1,1.7333,'ا000',6),(75255,'اعْتِباراً وَاجْعَلْني مِمَّنْ','اعْتِباراً وَاجْعَلْني مِمَّنْ',0,1,2,'ا000',6),(75256,'افْتَرَضْتَ','افْتَرَضْتَ',0,0,0.7333,'ا000',6),(75257,'افْتَرَضْتَ عَلَيْنا','افْتَرَضْتَ عَلَيْنا',0,1,1.6667,'ا000',6),(75258,'افْتَرَضْتَ عَلَيْنا صِيامَهُ','افْتَرَضْتَ عَلَيْنا صِيامَهُ',0,1,1.9667,'ا000',6),(75259,'افْتَرَضْتَ عَلَيْنا مِنَ','افْتَرَضْتَ عَلَيْنا مِنَ',0,1,1.8333,'ا000',6),(75260,'الآثامُ','الآثامُ',0,0,0.4667,'ا000',6),(75261,'الآثامُ هِلالَ','الآثامُ هِلالَ',0,1,1.4667,'ا000',6),(75262,'الآثامُ هِلالَ اَمْنٍ','الآثامُ هِلالَ اَمْنٍ',0,1,1.7,'ا000',6),(75263,'الآثامِ','الآثامِ',0,0,0.4667,'ا000',6),(75264,'الآثامِ خالِصاً','الآثامِ خالِصاً',0,1,1.5,'ا000',6),(75265,'الآثامِ خالِصاً مِنَ','الآثامِ خالِصاً مِنَ',0,1,1.6667,'ا000',6),(75266,'الآثامِ وَالْحَوبَةِ','الآثامِ وَالْحَوبَةِ',0,1,1.6667,'ا000',6),(75267,'الآثامِ وَالْحَوبَةِ وَاَوْزِعْنا','الآثامِ وَالْحَوبَةِ وَاَوْزِعْنا',0,1,2,'ا000',6),(75268,'الآخِرَةِ','الآخِرَةِ',0,0,0.6,'ا000',15),(75269,'الآخِرَةِ حَسَنةً','الآخِرَةِ حَسَنةً',0,1,1.5667,'ا000',6),(75270,'الآخِرَةِ حَسَنةً وَقِنا','الآخِرَةِ حَسَنةً وَقِنا',0,1,1.8,'ا000',6),(75271,'الآخِرَةِ حَسَنَةً','الآخِرَةِ حَسَنَةً',0,1,1.6,'ا000',15),(75272,'الآخِرَةِ حَسَنَةً وَقِنا','الآخِرَةِ حَسَنَةً وَقِنا',0,1,1.8333,'ا000',6),(75273,'الآخِرَةِ حَسَنَهً','الآخِرَةِ حَسَنَهً',0,1,1.6,'ا000',6),(75274,'الآخِرَةِ حَسَنَهً وَقِنا','الآخِرَةِ حَسَنَهً وَقِنا',0,1,1.8333,'ا000',6),(75275,'الآصارِ','الآصارِ',0,0,0.4667,'ا000',6),(75276,'الآصارِ وَالاَجْرامِ','الآصارِ وَالاَجْرامِ',0,1,1.6667,'ا000',6),(75277,'الآصارِ وَالاَجْرامِ اَللّـهُمَّ','الآصارِ وَالاَجْرامِ اَللّـهُمَّ',0,1,2,'ا000',6),(75278,'الآنَ','الآنَ',0,0,0.3333,'ا000',6),(75279,'الآنَ فَارْضَ','الآنَ فَارْضَ',0,1,1.4333,'ا000',6),(75280,'الآنَ فَارْضَ عَنّي','الآنَ فَارْضَ عَنّي',0,1,1.6333,'ا000',6),(75281,'الأَبْرارِ','الأَبْرارِ',0,0,0.6667,'ا000',19),(75282,'الأَبْرارِ وَاسْتِحْقاقَ','الأَبْرارِ وَاسْتِحْقاقَ',0,1,1.8,'ا000',6),(75283,'الأَبْرارِ وَاسْتِحْقاقَ حَقائِقِ','الأَبْرارِ وَاسْتِحْقاقَ حَقائِقِ',0,1,2,'ا000',6),(75284,'الأَرْبابِ','الأَرْبابِ',0,0,0.6667,'ا000',6),(75285,'الأَرْبابِ اَحَطْتَ','الأَرْبابِ اَحَطْتَ',0,1,1.6333,'ا000',6),(75286,'الأَرْبابِ اَحَطْتَ بِجَميعِ','الأَرْبابِ اَحَطْتَ بِجَميعِ',0,1,1.9333,'ا000',6),(75287,'الأَرْضِ','الأَرْضِ',0,0,0.5333,'ا000',15),(75288,'الأَرْضِ إلاّ','الأَرْضِ إلاّ',0,1,1.4333,'ا000',6),(75289,'الأَرْضِ إلاّ بِاِذْنِهِ','الأَرْضِ إلاّ بِاِذْنِهِ',0,1,1.8,'ا000',6),(75290,'الأَسْماءُ','الأَسْماءُ',0,0,0.6667,'ا000',6),(75291,'الأَسْماءُ الْحُسْنى','الأَسْماءُ الْحُسْنى',0,1,1.6667,'ا000',6),(75292,'الأَسْماءُ الْحُسْنى وَالأَمْثالُ','الأَسْماءُ الْحُسْنى وَالأَمْثالُ',0,1,2,'ا000',6),(75293,'الأَسْماءُ الْحُسْنى وَالاَْمْثالُ','الأَسْماءُ الْحُسْنى وَالاَْمْثالُ',0,1,2,'ا000',6),(75294,'الأَشْقِياءِ','الأَشْقِياءِ',0,0,0.8,'ا000',6),(75295,'الأَشْقِياءِ فَاْمُحني','الأَشْقِياءِ فَاْمُحني',0,1,1.7333,'ا000',6),(75296,'الأَشْقِياءِ فَاْمُحني مِنَ','الأَشْقِياءِ فَاْمُحني مِنَ',0,1,1.9,'ا000',6),(75297,'الأَشْقِياءِ وَاْكتُبْني','الأَشْقِياءِ وَاْكتُبْني',0,1,1.8,'ا000',6),(75298,'الأَشْقِياءِ وَاْكتُبْني مِنَ','الأَشْقِياءِ وَاْكتُبْني مِنَ',0,1,1.9667,'ا000',6),(75299,'الأَمْرِ','الأَمْرِ',0,0,0.5333,'ا000',15),(75300,'الأَمْرِ الْحَكيمِ','الأَمْرِ الْحَكيمِ',0,1,1.6,'ا000',6),(75301,'الأَمْرِ الْحَكيمِ في','الأَمْرِ الْحَكيمِ في',0,1,1.7,'ا000',6),(75302,'الأَمْرِ الَْمحْتُومِ','الأَمْرِ الَْمحْتُومِ',0,1,1.7,'ا000',15),(75303,'الأَمْرِ الَْمحْتُومِ وَفيـما','الأَمْرِ الَْمحْتُومِ وَفيـما',0,1,1.9667,'ا000',15),(75304,'الافاتِ','الافاتِ',0,0,0.4667,'ا000',6),(75305,'الافاتِ وَسَلامَةٍ','الافاتِ وَسَلامَةٍ',0,1,1.6,'ا000',6),(75306,'الافاتِ وَسَلامَةٍ مِنَ','الافاتِ وَسَلامَةٍ مِنَ',0,1,1.7667,'ا000',6),(75307,'الاَرَضينَ','الاَرَضينَ',0,0,0.6667,'ا000',15),(75308,'الاَرَضينَ السَّبْعِ','الاَرَضينَ السَّبْعِ',0,1,1.6667,'ا000',6),(75309,'الاَرَضينَ السَّبْعِ وَما','الاَرَضينَ السَّبْعِ وَما',0,1,1.8333,'ا000',6),(75310,'الاَرْبابِ','الاَرْبابِ',0,0,0.6667,'ا000',6),(75311,'الاَرْبابِ وَسَيِّدَ','الاَرْبابِ وَسَيِّدَ',0,1,1.6667,'ا000',6),(75312,'الاَرْبابِ وَسَيِّدَ الساداتِ','الاَرْبابِ وَسَيِّدَ الساداتِ',0,1,1.9667,'ا000',6),(75313,'الاَسْقامِ','الاَسْقامِ',0,0,0.6667,'ا000',6),(75314,'الاَسْقامِ وَالْعَوْنِ','الاَسْقامِ وَالْعَوْنِ',0,1,1.7333,'ا000',6),(75315,'الاَسْقامِ وَالْعَوْنِ َعَلَى','الاَسْقامِ وَالْعَوْنِ َعَلَى',0,1,1.9667,'ا000',6),(75316,'الاَسْماءُ','الاَسْماءُ',0,0,0.6667,'ا000',15),(75317,'الاَسْماءُ الْحُسْنى','الاَسْماءُ الْحُسْنى',0,1,1.6667,'ا000',15),(75318,'الاَسْماءُ الْحُسْنى وَالاَمْثالُ','الاَسْماءُ الْحُسْنى وَالاَمْثالُ',0,1,2,'ا000',15),(75319,'الاَعْداءَ','الاَعْداءَ',0,0,0.6667,'ا000',6),(75320,'الاَعْداءَ وَاغْفِرْ','الاَعْداءَ وَاغْفِرْ',0,1,1.6667,'ا000',6),(75321,'الاَعْداءَ وَاغْفِرْ لِيَ','الاَعْداءَ وَاغْفِرْ لِيَ',0,1,1.8333,'ا000',6),(75322,'الاَعْيُنِ','الاَعْيُنِ',0,0,0.6667,'ا000',15),(75323,'الاَعْيُنِ وَما','الاَعْيُنِ وَما',0,1,1.5,'ا000',15),(75324,'الاَعْيُنِ وَما تُخْفِي','الاَعْيُنِ وَما تُخْفِي',0,1,1.7667,'ا000',15),(75325,'الاَكْبَرُ','الاَكْبَرُ',0,0,0.6667,'ا000',6),(75326,'الاَكْبَرُ وَاَسْماؤُكَ','الاَكْبَرُ وَاَسْماؤُكَ',0,1,1.7667,'ا000',6),(75327,'الاَكْبَرُ وَاَسْماؤُكَ الْحُسْنى','الاَكْبَرُ وَاَسْماؤُكَ الْحُسْنى',0,1,2,'ا000',6),(75328,'الاَكْرَمينَ','الاَكْرَمينَ',0,0,0.8,'ا000',6),(75329,'الاَكْرَمينَ صَلِّ','الاَكْرَمينَ صَلِّ',0,1,1.6,'ا000',6),(75330,'الاَكْرَمينَ صَلِّ عَلى','الاَكْرَمينَ صَلِّ عَلى',0,1,1.7667,'ا000',6),(75331,'الاَكْرَمُ','الاَكْرَمُ',0,0,0.6667,'ا000',6),(75332,'الاَكْرَمُ مِنْ','الاَكْرَمُ مِنْ',0,1,1.5,'ا000',6),(75333,'الاَكْرَمُ مِنْ كُلِّ','الاَكْرَمُ مِنْ كُلِّ',0,1,1.7,'ا000',6),(75334,'الاَمْرِ','الاَمْرِ',0,0,0.5333,'ا000',15),(75335,'الاَمْرِ الحَكيمِ','الاَمْرِ الحَكيمِ',0,1,1.5667,'ا000',6),(75336,'الاَمْرِ الحَكيمِ في','الاَمْرِ الحَكيمِ في',0,1,1.6667,'ا000',6),(75337,'الاَمْرِ الْحَكيمِ','الاَمْرِ الْحَكيمِ',0,1,1.6,'ا000',15),(75338,'الاَمْرِ الْحَكيمِ في','الاَمْرِ الْحَكيمِ في',0,1,1.7,'ا000',15),(75339,'الاَمْرِ الَْمحْتُومِ','الاَمْرِ الَْمحْتُومِ',0,1,1.7,'ا000',15),(75340,'الاَمْرِ الَْمحْتُومِ وَفيـما','الاَمْرِ الَْمحْتُومِ وَفيـما',0,1,1.9667,'ا000',6),(75341,'الاَوَّلينَ','الاَوَّلينَ',0,0,0.7333,'ا000',15),(75342,'الاَوَّلينَ وَالآخِرينَ','الاَوَّلينَ وَالآخِرينَ',0,1,1.7667,'ا000',15),(75343,'الاَوَّلينَ وَالآخِرينَ اِغْفِرْ','الاَوَّلينَ وَالآخِرينَ اِغْفِرْ',0,1,2,'ا000',6),(75344,'الاَوْزارِ','الاَوْزارِ',0,0,0.6667,'ا000',6),(75345,'الاَوْزارِ وَالْخَطايا','الاَوْزارِ وَالْخَطايا',0,1,1.7333,'ا000',6),(75346,'الاَوْزارِ وَالْخَطايا يا','الاَوْزارِ وَالْخَطايا يا',0,1,1.8333,'ا000',6),(75347,'الاَيّامُ','الاَيّامُ',0,0,0.6,'ا000',6),(75348,'الاَيّامُ وَطَهارَةٍ','الاَيّامُ وَطَهارَةٍ',0,1,1.6667,'ا000',6),(75349,'الاَيّامُ وَطَهارَةٍ لا','الاَيّامُ وَطَهارَةٍ لا',0,1,1.7667,'ا000',6),(75350,'الاُمُورِ','الاُمُورِ',0,0,0.6,'ا000',6),(75351,'الاُمُورِ سُبْحانَ','الاُمُورِ سُبْحانَ',0,1,1.6,'ا000',6),(75352,'الاُمُورِ سُبْحانَ مَنْ','الاُمُورِ سُبْحانَ مَنْ',0,1,1.7667,'ا000',6),(75353,'الاُمُورِ يا','الاُمُورِ يا',0,1,1.4,'ا000',6),(75354,'الاُمُورِ يا باعِثَ','الاُمُورِ يا باعِثَ',0,1,1.6333,'ا000',6),(75355,'الاُمُورِ...»','الاُمُورِ...»',0,0,0.8667,'ا000',6),(75356,'الاُمُورِ...» 6','الاُمُورِ...» 6',0,1,1.5,'ا000',6),(75357,'الاُمُورِ...» 6 şeyh','الاُمُورِ...» 6 şeyh',0,1,1.6667,'ا000',6),(75358,'الاِجابَةَ','الاِجابَةَ',0,0,0.6667,'ا000',6),(75359,'الاِجابَةَ في','الاِجابَةَ في',0,1,1.4333,'ا000',6),(75360,'الاِجابَةَ في هذِهِ','الاِجابَةَ في هذِهِ',0,1,1.6333,'ا000',6),(75361,'الاِصْباحِ','الاِصْباحِ',0,0,0.6667,'ا000',6),(75362,'الاِصْباحِ وَجاعِلَ','الاِصْباحِ وَجاعِلَ',0,1,1.6333,'ا000',6),(75363,'الاِصْباحِ وَجاعِلَ اللَّيْلِ','الاِصْباحِ وَجاعِلَ اللَّيْلِ',0,1,1.9667,'ا000',6),(75364,'الاِفْطارَ','الاِفْطارَ',0,0,0.6667,'ا000',6),(75365,'الاِفْطارَ مِنْ','الاِفْطارَ مِنْ',0,1,1.5,'ا000',6),(75366,'الاِفْطارَ مِنْ رِزْقِكَ','الاِفْطارَ مِنْ رِزْقِكَ',0,1,1.8,'ا000',6),(75367,'الاِلـٰهُ','الاِلـٰهُ',0,0,0.6,'ا000',6),(75368,'الاِلـٰهُ الُْمجيبُ','الاِلـٰهُ الُْمجيبُ',0,1,1.6333,'ا000',6),(75369,'الاِلـٰهُ الُْمجيبُ وَالرَّبُّ','الاِلـٰهُ الُْمجيبُ وَالرَّبُّ',0,1,2,'ا000',6),(75370,'الاِيمانِ','الاِيمانِ',0,0,0.6,'ا000',6),(75371,'الاِيمانِ وَالْغَنيمَةَ','الاِيمانِ وَالْغَنيمَةَ',0,1,1.7667,'ا000',6),(75372,'الاِيمانِ وَالْغَنيمَةَ مِنْ','الاِيمانِ وَالْغَنيمَةَ مِنْ',0,1,1.9333,'ا000',6),(75373,'الاَْسْماءُ','الاَْسْماءُ',0,0,0.7333,'ا000',6),(75374,'الاَْسْماءُ الْحُسْنى','الاَْسْماءُ الْحُسْنى',0,1,1.7,'ا000',6),(75375,'الاَْسْماءُ الْحُسْنى وَالأَمْثالُ','الاَْسْماءُ الْحُسْنى وَالأَمْثالُ',0,1,2,'ا000',6),(75376,'التَّجافِيَ','التَّجافِيَ',0,0,0.7333,'ا000',6),(75377,'التَّجافِيَ عَنْ','التَّجافِيَ عَنْ',0,1,1.5333,'ا000',6),(75378,'التَّجافِيَ عَنْ دارِ','التَّجافِيَ عَنْ دارِ',0,1,1.7,'ا000',6),(75379,'التَّجاوُزِ','التَّجاوُزِ',0,0,0.7333,'ا000',6),(75380,'التَّجاوُزِ تَوَفَّني','التَّجاوُزِ تَوَفَّني',0,1,1.7,'ا000',6),(75381,'التَّجاوُزِ تَوَفَّني عَلى','التَّجاوُزِ تَوَفَّني عَلى',0,1,1.8667,'ا000',6),(75382,'التَّدْبيرَ','التَّدْبيرَ',0,0,0.7333,'ا000',6),(75383,'التَّدْبيرَ وَهُوَ','التَّدْبيرَ وَهُوَ',0,1,1.6,'ا000',6),(75384,'التَّدْبيرَ وَهُوَ عَلى','التَّدْبيرَ وَهُوَ عَلى',0,1,1.7667,'ا000',6),(75385,'التَّدْبيرِ','التَّدْبيرِ',0,0,0.7333,'ا000',6),(75386,'التَّدْبيرِ آمَنْتُ','التَّدْبيرِ آمَنْتُ',0,1,1.6333,'ا000',6),(75387,'التَّدْبيرِ آمَنْتُ بِمَنْ','التَّدْبيرِ آمَنْتُ بِمَنْ',0,1,1.8667,'ا000',6),(75388,'التَّسْبيحِ','التَّسْبيحِ',0,0,0.7333,'ا000',6),(75389,'التَّسْبيحِ يا','التَّسْبيحِ يا',0,1,1.4667,'ا000',6),(75390,'التَّسْبيحِ يا رَحْمـنُ','التَّسْبيحِ يا رَحْمـنُ',0,1,1.7667,'ا000',6),(75391,'التَّقْديرِ','التَّقْديرِ',0,0,0.7333,'ا000',6),(75392,'التَّقْديرِ الْمُتَصَرِّفُ','التَّقْديرِ الْمُتَصَرِّفُ',0,1,1.8667,'ا000',6),(75393,'التَّقْديرِ الْمُتَصَرِّفُ في','التَّقْديرِ الْمُتَصَرِّفُ في',0,1,1.9667,'ا000',6),(75394,'الحَكيمِ','الحَكيمِ',0,0,0.5333,'ا000',6),(75395,'الحَكيمِ في','الحَكيمِ في',0,1,1.3667,'ا000',6),(75396,'الحَكيمِ في لَيْلَةِ','الحَكيمِ في لَيْلَةِ',0,1,1.6667,'ا000',6),(75397,'الخَوفِ','الخَوفِ',0,0,0.4667,'ا000',6),(75398,'الخَوفِ مِنْ','الخَوفِ مِنْ',0,1,1.4,'ا000',6),(75399,'الخَوفِ مِنْ كُلِّ','الخَوفِ مِنْ كُلِّ',0,1,1.6,'ا000',6),(75400,'الدّائِبُ','الدّائِبُ',0,0,0.6,'ا000',6),(75401,'الدّائِبُ السَّريعُ','الدّائِبُ السَّريعُ',0,1,1.6333,'ا000',6),(75402,'الدّائِبُ السَّريعُ الْمُتَرَدِّدُ','الدّائِبُ السَّريعُ الْمُتَرَدِّدُ',0,1,2,'ا000',6),(75403,'الدَّرَجاتِ','الدَّرَجاتِ',0,0,0.7333,'ا000',6),(75404,'الدَّرَجاتِ وَضاعِفْ','الدَّرَجاتِ وَضاعِفْ',0,1,1.6667,'ا000',6),(75405,'الدَّرَجاتِ وَضاعِفْ لَنا','الدَّرَجاتِ وَضاعِفْ لَنا',0,1,1.8333,'ا000',6),(75406,'الدَّعَواتِ','الدَّعَواتِ',0,0,0.7333,'ا000',6),(75407,'الدَّعَواتِ وَاغْفِرْ','الدَّعَواتِ وَاغْفِرْ',0,1,1.7,'ا000',6),(75408,'الدَّعَواتِ وَاغْفِرْ لَنَا','الدَّعَواتِ وَاغْفِرْ لَنَا',0,1,1.9,'ا000',6),(75409,'الدُّعاءَ','الدُّعاءَ',0,0,0.6,'ا000',6),(75410,'الدُّعاءَ وَاغْفِرْ','الدُّعاءَ وَاغْفِرْ',0,1,1.6333,'ا000',6),(75411,'الدُّعاءَ وَاغْفِرْ لِيَ','الدُّعاءَ وَاغْفِرْ لِيَ',0,1,1.8,'ا000',6),(75412,'الدُّعاءِ','الدُّعاءِ',0,0,0.6,'ا000',21),(75413,'الدُّعاءِ allah\'ım','الدُّعاءِ allah',0,1,1.6,'ا450',6),(75414,'الدُّعاءِ allah\'ım menfaat','الدُّعاءِ allah menfaat',0,1,1.8667,'ا4513',6),(75415,'الدُّنْيا حَسَنةً','الدُّنْيا حَسَنةً',0,1,1.5667,'ا000',6),(75416,'الدُّنْيا حَسَنةً وَفِي','الدُّنْيا حَسَنةً وَفِي',0,1,1.7667,'ا000',6),(75417,'الدُّنْيا حَسَنَةً','الدُّنْيا حَسَنَةً',0,1,1.6,'ا000',15),(75418,'الدُّنْيا حَسَنَةً وَفِى','الدُّنْيا حَسَنَةً وَفِى',0,1,1.8,'ا000',6),(75419,'الدُّنْيا حَسَنَةً وَفِي','الدُّنْيا حَسَنَةً وَفِي',0,1,1.8,'ا000',15),(75420,'الدُّنْيا وَالآخِرَةِ وَرَحيمَهُما','الدُّنْيا وَالآخِرَةِ وَرَحيمَهُما',0,1,2,'ا000',6),(75421,'الذُّنُوبَ','الذُّنُوبَ',0,0,0.6667,'ا000',15),(75422,'الذُّنُوبَ الَّتى','الذُّنُوبَ الَّتى',0,1,1.5667,'ا000',6),(75423,'الذُّنُوبَ الَّتى تَرُدُّ','الذُّنُوبَ الَّتى تَرُدُّ',0,1,1.8333,'ا000',6),(75424,'الذُّنُوبَ الَّتي','الذُّنُوبَ الَّتي',0,1,1.5667,'ا000',6),(75425,'الذُّنُوبَ الَّتي تَحْبِسُ','الذُّنُوبَ الَّتي تَحْبِسُ',0,1,1.8667,'ا000',6),(75426,'الذُّنُوبَ الَّتي تَقْطَعُ','الذُّنُوبَ الَّتي تَقْطَعُ',0,1,1.8667,'ا000',6),(75427,'الذُّنُوبَ الَّتي تَكْشِفُ','الذُّنُوبَ الَّتي تَكْشِفُ',0,1,1.8667,'ا000',6),(75428,'الذُّنُوبَ الَّتي تَهْتِكُ','الذُّنُوبَ الَّتي تَهْتِكُ',0,1,1.8667,'ا000',6),(75429,'الذُّنُوبَ الَّتي تُديلُ','الذُّنُوبَ الَّتي تُديلُ',0,1,1.8,'ا000',6),(75430,'الذُّنُوبَ الَّتي تُعَجِّلُ','الذُّنُوبَ الَّتي تُعَجِّلُ',0,1,1.9,'ا000',6),(75431,'الذُّنُوبَ الَّتي تُغَيِّرُ','الذُّنُوبَ الَّتي تُغَيِّرُ',0,1,1.9,'ا000',6),(75432,'الذُّنُوبَ الَّتي تُنْزِلُ','الذُّنُوبَ الَّتي تُنْزِلُ',0,1,1.8667,'ا000',6),(75433,'الذُّنُوبَ الَّتي تُورِثُ','الذُّنُوبَ الَّتي تُورِثُ',0,1,1.8333,'ا000',6),(75434,'الذُّنُوبَ الَّتي يُسْتَحَقُّ','الذُّنُوبَ الَّتي يُسْتَحَقُّ',0,1,1.9667,'ا000',6),(75435,'الذُّنُوبِ','الذُّنُوبِ',0,0,0.6667,'ا000',19),(75436,'الذُّنُوبِ الَّتي','الذُّنُوبِ الَّتي',0,1,1.5667,'ا000',6),(75437,'الذُّنُوبِ الَّتي حَصْرَتَها','الذُّنُوبِ الَّتي حَصْرَتَها',0,1,1.9333,'ا000',6),(75438,'الذُّنُوبِ حَتّى','الذُّنُوبِ حَتّى',0,1,1.5333,'ا000',6),(75439,'الذُّنُوبِ حَتّى اُفْلِحَ','الذُّنُوبِ حَتّى اُفْلِحَ',0,1,1.8333,'ا000',6),(75440,'الذُّنُوبِ غَيْرُهُ','الذُّنُوبِ غَيْرُهُ',0,1,1.6333,'ا000',6),(75441,'الذُّنُوبِ غَيْرُهُ وَلا','الذُّنُوبِ غَيْرُهُ وَلا',0,1,1.8,'ا000',6),(75442,'الذُّنُوبِ فيـما','الذُّنُوبِ فيـما',0,1,1.5333,'ا000',6),(75443,'الذُّنُوبِ فيـما بَقِيَ','الذُّنُوبِ فيـما بَقِيَ',0,1,1.7667,'ا000',6),(75444,'الرّاحِمينَ','الرّاحِمينَ',0,0,0.7333,'ا000',19),(75445,'الرّاحِمينَ allah\'ım','الرّاحِمينَ allah',0,1,1.6667,'ا450',19),(75446,'الرّاحِمينَ allah\'ım her','الرّاحِمينَ allah her',0,1,1.8,'ا456',6),(75447,'الرّاحِمينَ allah\'ım muhammed','الرّاحِمينَ allah muhammed',0,1,1.9667,'ا453',6),(75448,'الرّاحِمينَ وَامْنَعْني','الرّاحِمينَ وَامْنَعْني',0,1,1.7667,'ا000',6),(75449,'الرّاحِمينَ وَامْنَعْني مِنْ','الرّاحِمينَ وَامْنَعْني مِنْ',0,1,1.9333,'ا000',6),(75450,'الرّاحِمينَ وَاَكْرَمَ','الرّاحِمينَ وَاَكْرَمَ',0,1,1.7333,'ا000',6),(75451,'الرّاحِمينَ وَاَكْرَمَ الاَكْرَمينَ','الرّاحِمينَ وَاَكْرَمَ الاَكْرَمينَ',0,1,2,'ا000',6),(75452,'الرّاحِمينَ يا','الرّاحِمينَ يا',0,1,1.4667,'ا000',15),(75453,'الرّاحِمينَ يا اَللهُ','الرّاحِمينَ يا اَللهُ',0,1,1.7,'ا000',6),(75454,'الرّاحِمينَ يا اِلـٰهَ','الرّاحِمينَ يا اِلـٰهَ',0,1,1.7333,'ا000',6),(75455,'الرَّؤوفُ','الرَّؤوفُ',0,0,0.6,'ا000',6),(75456,'الرَّؤوفُ الرَّحيمُ','الرَّؤوفُ الرَّحيمُ',0,1,1.6333,'ا000',6),(75457,'الرَّؤوفُ الرَّحيمُ allah\'ım','الرَّؤوفُ الرَّحيمُ allah',0,1,1.9333,'ا450',6),(75458,'الرَّجاءَ','الرَّجاءَ',0,0,0.6,'ا000',6),(75459,'الرَّجاءَ وَاغْفِرْ','الرَّجاءَ وَاغْفِرْ',0,1,1.6333,'ا000',6),(75460,'الرَّجاءَ وَاغْفِرْ ليَ','الرَّجاءَ وَاغْفِرْ ليَ',0,1,1.7667,'ا000',6),(75461,'الرَّحيمُ','الرَّحيمُ',0,0,0.6,'ا000',15),(75462,'الرَّحيمُ allah\'ım','الرَّحيمُ allah',0,1,1.6,'ا450',6),(75463,'الرَّحيمُ allah\'ım şehadet','الرَّحيمُ allah şehadet',0,1,1.8667,'ا453',6),(75464,'الرَّحيمُ لا','الرَّحيمُ لا',0,1,1.4,'ا000',6),(75465,'الرَّحيمُ لا اِلـٰهَ','الرَّحيمُ لا اِلـٰهَ',0,1,1.6667,'ا000',6),(75466,'الرَّحيمُ وَاَنَا','الرَّحيمُ وَاَنَا',0,1,1.5667,'ا000',6),(75467,'الرَّحيمُ وَاَنَا الُْمخْطِئُ','الرَّحيمُ وَاَنَا الُْمخْطِئُ',0,1,1.9667,'ا000',6),(75468,'الرَّحْمنُ','الرَّحْمنُ',0,0,0.6667,'ا000',6),(75469,'الرَّحْمنُ الرَّحيمُ','الرَّحْمنُ الرَّحيمُ',0,1,1.6667,'ا000',6),(75470,'الرَّحْمنُ الرَّحيمُ لا','الرَّحْمنُ الرَّحيمُ لا',0,1,1.7667,'ا000',6),(75471,'الرَّحْمَةِ','الرَّحْمَةِ',0,0,0.7333,'ا000',15),(75472,'الرَّحْمَةِ يا','الرَّحْمَةِ يا',0,1,1.4667,'ا000',6),(75473,'الرَّحْمَةِ يا اللهُ','الرَّحْمَةِ يا اللهُ',0,1,1.6667,'ا000',6),(75474,'الرِّزْقِ','الرِّزْقِ',0,0,0.6,'ا000',15),(75475,'الرِّزْقِ الْحَلالِ','الرِّزْقِ الْحَلالِ',0,1,1.6333,'ا000',6),(75476,'الرِّزْقِ الْحَلالِ allah\'ım','الرِّزْقِ الْحَلالِ allah',0,1,1.9333,'ا450',6),(75477,'الزَّكاةِ','الزَّكاةِ',0,0,0.6,'ا000',6),(75478,'الزَّكاةِ اَللّـهُمَّ','الزَّكاةِ اَللّـهُمَّ',0,1,1.7,'ا000',6),(75479,'الزَّكاةِ اَللّـهُمَّ لا','الزَّكاةِ اَللّـهُمَّ لا',0,1,1.8,'ا000',6),(75480,'الزَّمانَ','الزَّمانَ',0,0,0.6,'ا000',6),(75481,'الزَّمانَ وامْتَهَنَكَ','الزَّمانَ وامْتَهَنَكَ',0,1,1.7333,'ا000',6),(75482,'الزَّمانَ وامْتَهَنَكَ بِالْكَمالِ','الزَّمانَ وامْتَهَنَكَ بِالْكَمالِ',0,1,2,'ا000',6),(75483,'الساداتِ','الساداتِ',0,0,0.5333,'ا000',6),(75484,'الساداتِ لا','الساداتِ لا',0,1,1.3667,'ا000',6),(75485,'الساداتِ لا اِلـٰهَ','الساداتِ لا اِلـٰهَ',0,1,1.6333,'ا000',6),(75486,'السلام اَي','السلام اَي',0,1,1.3333,'ا000',6),(75487,'السلام اَي مُفَرِّجَ','السلام اَي مُفَرِّجَ',0,1,1.6667,'ا000',6),(75488,'السّاعَةَ','السّاعَةَ',0,0,0.6,'ا000',15),(75489,'السّاعَةَ السّاعَةَ','السّاعَةَ السّاعَةَ',0,1,1.6333,'ا000',15),(75490,'السّاعَةَ السّاعَةَ السّاعَةَ','السّاعَةَ السّاعَةَ السّاعَةَ',0,1,1.9667,'ا000',15),(75491,'السّاعَةَ السّاعَةَ يا','السّاعَةَ السّاعَةَ يا',0,1,1.7333,'ا000',6),(75492,'السّاعَةَ يا','السّاعَةَ يا',0,1,1.4,'ا000',6),(75493,'السّاعَةَ يا كَريمُ','السّاعَةَ يا كَريمُ',0,1,1.6333,'ا000',6),(75494,'السّاعَةِ','السّاعَةِ',0,0,0.6,'ا000',12),(75495,'السّاعَةِ السّاعَةَ','السّاعَةِ السّاعَةَ',0,1,1.6333,'ا000',6),(75496,'السّاعَةِ السّاعَةَ السّاعَةَ','السّاعَةِ السّاعَةَ السّاعَةَ',0,1,1.9667,'ا000',6),(75497,'السَّاعَةِ','السَّاعَةِ',0,0,0.6667,'ا000',6),(75498,'السَّاعَةِ وَفي','السَّاعَةِ وَفي',0,1,1.5,'ا000',6),(75499,'السَّاعَةِ وَفي كُلِّ','السَّاعَةِ وَفي كُلِّ',0,1,1.7,'ا000',6),(75500,'السَّبْعِ','السَّبْعِ',0,0,0.6,'ا000',6),(75501,'السَّبْعِ وَرَبَّ','السَّبْعِ وَرَبَّ',0,1,1.5667,'ا000',6),(75502,'السَّبْعِ وَرَبَّ الاَرَضينَ','السَّبْعِ وَرَبَّ الاَرَضينَ',0,1,1.9333,'ا000',6),(75503,'السَّبْعِ وَما','السَّبْعِ وَما',0,1,1.4667,'ا000',6),(75504,'السَّبْعِ وَما فيهِنَّ','السَّبْعِ وَما فيهِنَّ',0,1,1.7333,'ا000',6),(75505,'السَّريعُ','السَّريعُ',0,0,0.6,'ا000',15),(75506,'السَّريعُ الْمُتَرَدِّدُ','السَّريعُ الْمُتَرَدِّدُ',0,1,1.8,'ا000',6),(75507,'السَّريعُ الْمُتَرَدِّدُ في','السَّريعُ الْمُتَرَدِّدُ في',0,1,1.9,'ا000',6),(75508,'السَّلامُ ey','السَّلامُ ey',0,1,1.4,'ا000',6),(75509,'السَّلامُ ey geceyi','السَّلامُ ey geceyi',0,1,1.6333,'ا200',6),(75510,'السَّلامُ ey gündüzü','السَّلامُ ey gündüzü',0,1,1.6667,'ا2532',6),(75511,'السَّلامُ ey kadir','السَّلامُ ey kadir',0,1,1.6,'ا236',6),(75512,'السَّلامُ اَيْ','السَّلامُ اَيْ',0,1,1.4667,'ا000',6),(75513,'السَّلامُ اَيْ مُنَفِّسَ','السَّلامُ اَيْ مُنَفِّسَ',0,1,1.8,'ا000',6),(75514,'السَّلامُ صَلِّ','السَّلامُ صَلِّ',0,1,1.5,'ا000',6),(75515,'السَّلامُ صَلِّ عَلى','السَّلامُ صَلِّ عَلى',0,1,1.6667,'ا000',6),(75516,'السَّلامُ يا','السَّلامُ يا',0,1,1.4,'ا000',6),(75517,'السَّلامُ يا كاشِفَ','السَّلامُ يا كاشِفَ',0,1,1.6333,'ا000',6),(75518,'السَّماءِ','السَّماءِ',0,0,0.6,'ا000',21),(75519,'السَّماءِ أَنْ','السَّماءِ أَنْ',0,1,1.4667,'ا000',6),(75520,'السَّماءِ أَنْ تَقَعَ','السَّماءِ أَنْ تَقَعَ',0,1,1.7,'ا000',6),(75521,'السَّماءِ وَاغْفِرْ','السَّماءِ وَاغْفِرْ',0,1,1.6333,'ا000',6),(75522,'السَّماءِ وَاغْفِرْ لِيَ','السَّماءِ وَاغْفِرْ لِيَ',0,1,1.8,'ا000',6),(75523,'السَّماءِ وَمانِعَ','السَّماءِ وَمانِعَ',0,1,1.6,'ا000',6),(75524,'السَّماءِ وَمانِعَ السَّماءِ','السَّماءِ وَمانِعَ السَّماءِ',0,1,1.9333,'ا000',6),(75525,'السَّماواتُ','السَّماواتُ',0,0,0.7333,'ا000',6),(75526,'السَّماواتُ وَالأَرْضِ','السَّماواتُ وَالأَرْضِ',0,1,1.7333,'ا000',6),(75527,'السَّماواتُ وَالأَرْضِ وَمابَيْنَهُما','السَّماواتُ وَالأَرْضِ وَمابَيْنَهُما',0,1,2,'ا000',6),(75528,'السَّماواتِ السَّبْعِ','السَّماواتِ السَّبْعِ',0,1,1.7,'ا000',6),(75529,'السَّماواتِ السَّبْعِ وَرَبَّ','السَّماواتِ السَّبْعِ وَرَبَّ',0,1,1.9667,'ا000',6),(75530,'السَّميعُ','السَّميعُ',0,0,0.6,'ا000',15),(75531,'السَّميعُ الْبَصيرُ','السَّميعُ الْبَصيرُ',0,1,1.6333,'ا000',15),(75532,'السَّنَةِ','السَّنَةِ',0,0,0.6,'ا000',6),(75533,'السَّنَةِ كُلَّ','السَّنَةِ كُلَّ',0,1,1.5,'ا000',6),(75534,'السَّنَةِ كُلَّ عَمَلٍ','السَّنَةِ كُلَّ عَمَلٍ',0,1,1.7333,'ا000',6),(75535,'السَّنَةِ وَآفاتِها','السَّنَةِ وَآفاتِها',0,1,1.6333,'ا000',6),(75536,'السَّنَةِ وَآفاتِها وَاَسقامَها','السَّنَةِ وَآفاتِها وَاَسقامَها',0,1,2,'ا000',6),(75537,'السَّنَةِ يا','السَّنَةِ يا',0,1,1.4,'ا000',6),(75538,'السَّنَةِ يا اَرْحَمَ','السَّنَةِ يا اَرْحَمَ',0,1,1.7,'ا000',6),(75539,'السَّيِّئاتِ','السَّيِّئاتِ',0,0,0.8,'ا000',6),(75540,'السَّيِّئاتِ هِلالَ','السَّيِّئاتِ هِلالَ',0,1,1.6333,'ا000',6),(75541,'السَّيِّئاتِ هِلالَ سَعْدٍ','السَّيِّئاتِ هِلالَ سَعْدٍ',0,1,1.8667,'ا000',6),(75542,'السَّيِّئاتِ وَاجْعَلْنا','السَّيِّئاتِ وَاجْعَلْنا',0,1,1.8,'ا000',6),(75543,'السَّيِّئاتِ وَاجْعَلْنا مِنَ','السَّيِّئاتِ وَاجْعَلْنا مِنَ',0,1,1.9667,'ا000',6),(75544,'السُّعَداءِ','السُّعَداءِ',0,0,0.7333,'ا000',15),(75545,'السُّعَداءِ فَاِنَّكَ','السُّعَداءِ فَاِنَّكَ',0,1,1.7,'ا000',6),(75546,'السُّعَداءِ فَاِنَّكَ قُلْتَ','السُّعَداءِ فَاِنَّكَ قُلْتَ',0,1,1.9333,'ا000',6),(75547,'السُّعَداءِ وَرُوحي','السُّعَداءِ وَرُوحي',0,1,1.6333,'ا000',15),(75548,'السُّعَداءِ وَرُوحي مَعَ','السُّعَداءِ وَرُوحي مَعَ',0,1,1.8,'ا000',15),(75549,'السُّوءَ','السُّوءَ',0,0,0.5333,'ا000',15),(75550,'السُّوءَ إلاّ','السُّوءَ إلاّ',0,1,1.4333,'ا000',6),(75551,'السُّوءَ إلاّ هُوَ','السُّوءَ إلاّ هُوَ',0,1,1.6,'ا000',6),(75552,'السْبْعِ','السْبْعِ',0,0,0.5333,'ا000',6),(75553,'السْبْعِ الْمَثاني','السْبْعِ الْمَثاني',0,1,1.6,'ا000',6),(75554,'السْبْعِ الْمَثاني وَالْقُرْآنِ','السْبْعِ الْمَثاني وَالْقُرْآنِ',0,1,2,'ا000',6),(75555,'الشَّكَّ','الشَّكَّ',0,0,0.5333,'ا000',6),(75556,'الشَّكَّ عَنّي','الشَّكَّ عَنّي',0,1,1.4667,'ا000',6),(75557,'الشَّكَّ عَنّي وَتُرضِيَني','الشَّكَّ عَنّي وَتُرضِيَني',0,1,1.8667,'ا000',6),(75558,'الشَّكَّ عَنّي وَتُرْضِيَني','الشَّكَّ عَنّي وَتُرْضِيَني',0,1,1.9,'ا000',6),(75559,'الشَّكَّ عَنّي وَتُرِْضيَني','الشَّكَّ عَنّي وَتُرِْضيَني',0,1,1.9,'ا000',6),(75560,'الشَّكَّ عَنّي وَرِضىً','الشَّكَّ عَنّي وَرِضىً',0,1,1.7333,'ا000',6),(75561,'الشَّمْسَ','الشَّمْسَ',0,0,0.6,'ا000',6),(75562,'الشَّمْسَ عَلَيْهِ','الشَّمْسَ عَلَيْهِ',0,1,1.6,'ا000',6),(75563,'الشَّمْسَ عَلَيْهِ دَليلاً','الشَّمْسَ عَلَيْهِ دَليلاً',0,1,1.8667,'ا000',6),(75564,'الشَّمْسِ','الشَّمْسِ',0,0,0.6,'ا000',12),(75565,'الشَّمْسِ لِمُسْتَقَرِّها','الشَّمْسِ لِمُسْتَقَرِّها',0,1,1.8333,'ا000',6),(75566,'الشَّمْسِ لِمُسْتَقَرِّها بِتَقْديرِكَ','الشَّمْسِ لِمُسْتَقَرِّها بِتَقْديرِكَ',0,1,2,'ا000',6),(75567,'الشَّهرُ','الشَّهرُ',0,0,0.5333,'ا000',6),(75568,'الشَّهرُ الْمُبارَكُ','الشَّهرُ الْمُبارَكُ',0,1,1.6667,'ا000',6),(75569,'الشَّهرُ الْمُبارَكُ اَللّـهُمَّ','الشَّهرُ الْمُبارَكُ اَللّـهُمَّ',0,1,2,'ا000',6),(75570,'الشَّهْرِ','الشَّهْرِ',0,0,0.6,'ا000',6),(75571,'الشَّهْرِ فَاْزدَدْ','الشَّهْرِ فَاْزدَدْ',0,1,1.6333,'ا000',6),(75572,'الشَّهْرِ فَاْزدَدْ عَنّي','الشَّهْرِ فَاْزدَدْ عَنّي',0,1,1.8333,'ا000',6),(75573,'الشُّهَداءِ','الشُّهَداءِ',0,0,0.7333,'ا000',21),(75574,'الشُّهَداءِ وَاِحْساني','الشُّهَداءِ وَاِحْساني',0,1,1.7333,'ا000',15),(75575,'الشُّهَداءِ وَاِحْساني في','الشُّهَداءِ وَاِحْساني في',0,1,1.8333,'ا000',15),(75576,'الصّادِقِ','الصّادِقِ',0,0,0.6,'ا000',6),(75577,'الصّادِقِ صَلَّى','الصّادِقِ صَلَّى',0,1,1.5333,'ا000',6),(75578,'الصّادِقِ صَلَّى اللهُ','الصّادِقِ صَلَّى اللهُ',0,1,1.7333,'ا000',6),(75579,'الصّالِحُونَ','الصّالِحُونَ',0,0,0.8,'ا000',15),(75580,'الصّالِحُونَ اَنْ','الصّالِحُونَ اَنْ',0,1,1.5667,'ا000',6),(75581,'الصّالِحُونَ اَنْ تُصَلِّيَ','الصّالِحُونَ اَنْ تُصَلِّيَ',0,1,1.9,'ا000',6),(75582,'الصَّلاةِ','الصَّلاةِ',0,0,0.6,'ا000',6),(75583,'الصَّلاةِ وَالصِّيامِ','الصَّلاةِ وَالصِّيامِ',0,1,1.7,'ا000',6),(75584,'الصَّلاةِ وَالصِّيامِ وَالْقِيامِ','الصَّلاةِ وَالصِّيامِ وَالْقِيامِ',0,1,2,'ا000',6),(75585,'الصَّمَدُ','الصَّمَدُ',0,0,0.6,'ا000',6),(75586,'الصَّمَدُ فلا','الصَّمَدُ فلا',0,1,1.4333,'ا000',6),(75587,'الصَّمَدُ فلا شِبْهَ','الصَّمَدُ فلا شِبْهَ',0,1,1.6667,'ا000',6),(75588,'الصَّوْمَ','الصَّوْمَ',0,0,0.6,'ا000',6),(75589,'الصَّوْمَ وَالصَّلاةَ','الصَّوْمَ وَالصَّلاةَ',0,1,1.7,'ا000',6),(75590,'الصَّوْمَ وَالصَّلاةَ واسْمَعْ','الصَّوْمَ وَالصَّلاةَ واسْمَعْ',0,1,2,'ا000',6),(75591,'الصُّدُورُ','الصُّدُورُ',0,0,0.6667,'ا000',15),(75592,'الضَرّ','الضَرّ',0,0,0.4,'ا000',6),(75593,'الضَرّ والكُرَبِ','الضَرّ والكُرَبِ',0,1,1.5333,'ا000',6),(75594,'الضَرّ والكُرَبِ العِظام','الضَرّ والكُرَبِ العِظام',0,1,1.8,'ا000',6),(75595,'الضّالّينَ','الضّالّينَ',0,0,0.6667,'ا000',6),(75596,'الضّالّينَ حَتّى','الضّالّينَ حَتّى',0,1,1.5333,'ا000',6),(75597,'الضّالّينَ حَتّى يَنْقَضِيَ','الضّالّينَ حَتّى يَنْقَضِيَ',0,1,1.9,'ا000',6),(75598,'الضَّعيفُ','الضَّعيفُ',0,0,0.6,'ا000',6),(75599,'الضَّعيفُ الْفَقيرُ','الضَّعيفُ الْفَقيرُ',0,1,1.6333,'ا000',6),(75600,'الضَّعيفُ الْفَقيرُ الْمَهينُ','الضَّعيفُ الْفَقيرُ الْمَهينُ',0,1,1.9667,'ا000',6),(75601,'الضَّميرُ','الضَّميرُ',0,0,0.6,'ا000',6),(75602,'الضَّميرُ وَهُوَ','الضَّميرُ وَهُوَ',0,1,1.5333,'ا000',6),(75603,'الضَّميرُ وَهُوَ اللَّطيفُ','الضَّميرُ وَهُوَ اللَّطيفُ',0,1,1.8667,'ا000',6),(75604,'الطَيِّبينَ','الطَيِّبينَ',0,0,0.7333,'ا000',6),(75605,'الطَيِّبينَ وَاجْعَلْ','الطَيِّبينَ وَاجْعَلْ',0,1,1.7,'ا000',6),(75606,'الطَيِّبينَ وَاجْعَلْ لَنا','الطَيِّبينَ وَاجْعَلْ لَنا',0,1,1.8667,'ا000',6),(75607,'الطَّيِّبينَ','الطَّيِّبينَ',0,0,0.8,'ا000',21),(75608,'الطَّيِّبينَ وَاجْعَلْ','الطَّيِّبينَ وَاجْعَلْ',0,1,1.7333,'ا000',6),(75609,'الطَّيِّبينَ وَاجْعَلْ صِيامَنا','الطَّيِّبينَ وَاجْعَلْ صِيامَنا',0,1,2,'ا000',6),(75610,'الظُّلَمَ','الظُّلَمَ',0,0,0.6,'ا000',6),(75611,'الظُّلَمَ وَاَوْضَحَ','الظُّلَمَ وَاَوْضَحَ',0,1,1.6667,'ا000',6),(75612,'الظُّلَمَ وَاَوْضَحَ بِكَ','الظُّلَمَ وَاَوْضَحَ بِكَ',0,1,1.8333,'ا000',6),(75613,'الظِّلِّ','الظِّلِّ',0,0,0.5333,'ا000',6),(75614,'الظِّلِّ وَلَوْ','الظِّلِّ وَلَوْ',0,1,1.5,'ا000',6),(75615,'الظِّلِّ وَلَوْ شِئْتَ','الظِّلِّ وَلَوْ شِئْتَ',0,1,1.7333,'ا000',6),(75616,'العِظام','العِظام',0,0,0.4667,'ا000',6),(75617,'العِظام عَن','العِظام عَن',0,1,1.3667,'ا000',6),(75618,'العِظام عَن ايّوبَ','العِظام عَن ايّوبَ',0,1,1.6,'ا000',6),(75619,'الغُرُورِ','الغُرُورِ',0,0,0.6,'ا000',6),(75620,'الغُرُورِ وَالاِنابَةَ','الغُرُورِ وَالاِنابَةَ',0,1,1.7333,'ا000',6),(75621,'الغُرُورِ وَالاِنابَةَ اِلى','الغُرُورِ وَالاِنابَةَ اِلى',0,1,1.9,'ا000',6),(75622,'اللهَ رَبّي','اللهَ رَبّي',0,1,1.3667,'ا000',6),(75623,'اللهَ رَبّي وَاَتُوبُ','اللهَ رَبّي وَاَتُوبُ',0,1,1.7,'ا000',6),(75624,'اللهَ رَبِّي','اللهَ رَبِّي',0,1,1.4,'ا000',15),(75625,'اللهَ رَبِّي وَرَبَّكَ','اللهَ رَبِّي وَرَبَّكَ',0,1,1.7333,'ا000',6),(75626,'اللهُ رَبُّ','اللهُ رَبُّ',0,1,1.3667,'ا000',15),(75627,'اللهُ رَبُّ الْعالَمينَ','اللهُ رَبُّ الْعالَمينَ',0,1,1.7667,'ا000',15),(75628,'اللهُ عَلى','اللهُ عَلى',0,1,1.3333,'ا000',6),(75629,'اللهُ عَلى مُحَمَّدٍ','اللهُ عَلى مُحَمَّدٍ',0,1,1.6667,'ا000',6),(75630,'اللهُ عَلَيْهِ وآلِهِ','اللهُ عَلَيْهِ وآلِهِ',0,1,1.7,'ا000',15),(75631,'اللهُ عَلَيْهِ وَعَلَيْهِمْ','اللهُ عَلَيْهِ وَعَلَيْهِمْ',0,1,1.9,'ا000',6),(75632,'اللهُ ما','اللهُ ما',0,1,1.2667,'ا000',15),(75633,'اللهُ ما يَشاءُ','اللهُ ما يَشاءُ',0,1,1.5,'ا000',6),(75634,'اللهُ يا','اللهُ يا',0,1,1.2667,'ا000',15),(75635,'اللهُ يا عَليمُ','اللهُ يا عَليمُ',0,1,1.5,'ا000',6),(75636,'اللَّطيفُ','اللَّطيفُ',0,0,0.6,'ا000',15),(75637,'اللَّطيفُ الْخَبيرُ','اللَّطيفُ الْخَبيرُ',0,1,1.6333,'ا000',15),(75638,'اللَّطيفُ الْخَبيرُ اَللّـهُمَّ','اللَّطيفُ الْخَبيرُ اَللّـهُمَّ',0,1,2,'ا000',6),(75639,'اللَّيْلَةَ»','اللَّيْلَةَ»',0,0,0.8,'ا000',6),(75640,'اللَّيْلَةَ» bu','اللَّيْلَةَ» bu',0,1,1.5,'ا100',6),(75641,'اللَّيْلَةَ» bu dua','اللَّيْلَةَ» bu dua',0,1,1.6333,'ا130',6),(75642,'اللَّيْلَةِ','اللَّيْلَةِ',0,0,0.7333,'ا000',15),(75643,'اللَّيْلَةِ إلاّ','اللَّيْلَةِ إلاّ',0,1,1.5333,'ا000',6),(75644,'اللَّيْلَةِ إلاّ وَقَد','اللَّيْلَةِ إلاّ وَقَد',0,1,1.7333,'ا000',6),(75645,'اللَّيْلَةِ فِي','اللَّيْلَةِ فِي',0,1,1.5,'ا000',6),(75646,'اللَّيْلَةِ فِي السُّعَداءِ','اللَّيْلَةِ فِي السُّعَداءِ',0,1,1.9,'ا000',6),(75647,'اللَّيْلَةِ وَاَتْمِمْ','اللَّيْلَةِ وَاَتْمِمْ',0,1,1.7333,'ا000',6),(75648,'اللَّيْلَةِ وَاَتْمِمْ عَلَيَّ','اللَّيْلَةِ وَاَتْمِمْ عَلَيَّ',0,1,2,'ا000',6),(75649,'اللَّيْلَةِ وَفي','اللَّيْلَةِ وَفي',0,1,1.5333,'ا000',6),(75650,'اللَّيْلَةِ وَفي هذِهِ','اللَّيْلَةِ وَفي هذِهِ',0,1,1.7333,'ا000',6),(75651,'اللَّيْلِ','اللَّيْلِ',0,0,0.6,'ا000',21),(75652,'اللَّيْلِ سَكَناً','اللَّيْلِ سَكَناً',0,1,1.5667,'ا000',6),(75653,'اللَّيْلِ سَكَناً وَالشَّمْسَ','اللَّيْلِ سَكَناً وَالشَّمْسَ',0,1,1.9667,'ا000',6),(75654,'اللَّيْلِ عَلَى','اللَّيْلِ عَلَى',0,1,1.5,'ا000',6),(75655,'اللَّيْلِ عَلَى النَّهارِ','اللَّيْلِ عَلَى النَّهارِ',0,1,1.8333,'ا000',6),(75656,'اللَّيْلِ فَاِذا','اللَّيْلِ فَاِذا',0,1,1.5333,'ا000',6),(75657,'اللَّيْلِ فَاِذا نَحْنُ','اللَّيْلِ فَاِذا نَحْنُ',0,1,1.7667,'ا000',6),(75658,'اللَّيْلِ فِى','اللَّيْلِ فِى',0,1,1.4333,'ا000',6),(75659,'اللَّيْلِ فِى الْهَواءِ','اللَّيْلِ فِى الْهَواءِ',0,1,1.7667,'ا000',6),(75660,'اللَّيْلِ فِي','اللَّيْلِ فِي',0,1,1.4333,'ا000',6),(75661,'اللَّيْلِ فِي النَّهارِ','اللَّيْلِ فِي النَّهارِ',0,1,1.7667,'ا000',6),(75662,'اللَّيْلِ لِباساً','اللَّيْلِ لِباساً',0,1,1.5667,'ا000',6),(75663,'اللَّيْلِ لِباساً وَالنَّهارِ','اللَّيْلِ لِباساً وَالنَّهارِ',0,1,1.9667,'ا000',6),(75664,'اللَّيْلِ والنَّهارِ','اللَّيْلِ والنَّهارِ',0,1,1.6667,'ا000',6),(75665,'اللَّيْلِ والنَّهارِ وَالْجِبالِ','اللَّيْلِ والنَّهارِ وَالْجِبالِ',0,1,2,'ا000',6),(75666,'اللَّيْلِ وَالنَّهارِ','اللَّيْلِ وَالنَّهارِ',0,1,1.7,'ا000',6),(75667,'اللَّيْلِ وَالنَّهارِ آيتَيْنِ','اللَّيْلِ وَالنَّهارِ آيتَيْنِ',0,1,2,'ا000',6),(75668,'اللَّيْلِ وَجَعَلَ','اللَّيْلِ وَجَعَلَ',0,1,1.6,'ا000',6),(75669,'اللَّيْلِ وَجَعَلَ آيَةَ','اللَّيْلِ وَجَعَلَ آيَةَ',0,1,1.8,'ا000',6),(75670,'اللَّيْلِ وَمُخْرِجَ','اللَّيْلِ وَمُخْرِجَ',0,1,1.6667,'ا000',6),(75671,'اللَّيْلِ وَمُخْرِجَ الْحَيِّ','اللَّيْلِ وَمُخْرِجَ الْحَيِّ',0,1,1.9667,'ا000',6),(75672,'اللَّيْلِ يا','اللَّيْلِ يا',0,1,1.4,'ا000',6),(75673,'اللَّيْلِ يا عَليمُ','اللَّيْلِ يا عَليمُ',0,1,1.6333,'ا000',6),(75674,'المَنِّ','المَنِّ',0,0,0.4667,'ا000',6),(75675,'المَنِّ وَالطَّوْلِ','المَنِّ وَالطَّوْلِ',0,1,1.6333,'ا000',6),(75676,'المَنِّ وَالطَّوْلِ وَالْقُوَّةِ','المَنِّ وَالطَّوْلِ وَالْقُوَّةِ',0,1,2,'ا000',6),(75677,'النّارِ','النّارِ',0,0,0.4667,'ا000',21),(75678,'النّارِ allah\'ım','النّارِ allah',0,1,1.5333,'ا450',6),(75679,'النّارِ allah\'ım indirdiğin','النّارِ allah indirdiğin',0,1,1.9,'ا453635',6),(75680,'النّارِ allah\'ım senden','النّارِ allah senden',0,1,1.7667,'ا452535',6),(75681,'النّارِ الْحَريقِ','النّارِ الْحَريقِ',0,1,1.5667,'ا000',6),(75682,'النّارِ الْحَريقِ وَارْزُقْني','النّارِ الْحَريقِ وَارْزُقْني',0,1,1.9667,'ا000',6),(75683,'النّارِ وَتُدْخِلَنِى','النّارِ وَتُدْخِلَنِى',0,1,1.7,'ا000',6),(75684,'النّارِ وَتُدْخِلَنِى الْجَنَّةَ','النّارِ وَتُدْخِلَنِى الْجَنَّةَ',0,1,2,'ا000',6),(75685,'النّاطِقُ','النّاطِقُ',0,0,0.6,'ا000',6),(75686,'النّاطِقُ عَلى','النّاطِقُ عَلى',0,1,1.4667,'ا000',6),(75687,'النّاطِقُ عَلى لِسانِ','النّاطِقُ عَلى لِسانِ',0,1,1.7,'ا000',6),(75688,'النَّارِ','النَّارِ',0,0,0.5333,'ا000',15),(75689,'النَّارِ الْحَريقِ','النَّارِ الْحَريقِ',0,1,1.6,'ا000',6),(75690,'النَّارِ الْحَريقِ وَارْزُقْني','النَّارِ الْحَريقِ وَارْزُقْني',0,1,2,'ا000',6),(75691,'النَّبِيّينَ','النَّبِيّينَ',0,0,0.8,'ا000',25),(75692,'النَّدَمَ','النَّدَمَ',0,0,0.6,'ا000',6),(75693,'النَّدَمَ وَاغْفِرْ','النَّدَمَ وَاغْفِرْ',0,1,1.6333,'ا000',6),(75694,'النَّدَمَ وَاغْفِرْ لِيَ','النَّدَمَ وَاغْفِرْ لِيَ',0,1,1.8,'ا000',6),(75695,'النَّهارِ','النَّهارِ',0,0,0.6,'ا000',21),(75696,'النَّهارِ عَلَى','النَّهارِ عَلَى',0,1,1.5,'ا000',6),(75697,'النَّهارِ عَلَى اللَّيْلِ','النَّهارِ عَلَى اللَّيْلِ',0,1,1.8333,'ا000',6),(75698,'النَّهارِ فِي','النَّهارِ فِي',0,1,1.4333,'ا000',6),(75699,'النَّهارِ فِي اللَّيْلِ','النَّهارِ فِي اللَّيْلِ',0,1,1.7667,'ا000',6),(75700,'النَّهارِ مُبْصِرَةً','النَّهارِ مُبْصِرَةً',0,1,1.6667,'ا000',6),(75701,'النَّهارِ مُبْصِرَةً لِتَبْتَغُوا','النَّهارِ مُبْصِرَةً لِتَبْتَغُوا',0,1,2,'ا000',6),(75702,'النَّهارِ مِنَ','النَّهارِ مِنَ',0,1,1.4667,'ا000',6),(75703,'النَّهارِ مِنَ اللَّيْلِ','النَّهارِ مِنَ اللَّيْلِ',0,1,1.8,'ا000',6),(75704,'النَّهارِ وَمُكَوِّرَ','النَّهارِ وَمُكَوِّرَ',0,1,1.7,'ا000',6),(75705,'النَّهارِ وَمُكَوِّرَ النَّهارِ','النَّهارِ وَمُكَوِّرَ النَّهارِ',0,1,2,'ا000',6),(75706,'النَّهارِ وَمُولِجَ','النَّهارِ وَمُولِجَ',0,1,1.6333,'ا000',6),(75707,'النَّهارِ وَمُولِجَ النَّهارِ','النَّهارِ وَمُولِجَ النَّهارِ',0,1,1.9667,'ا000',6),(75708,'النُّورِ','النُّورِ',0,0,0.5333,'ا000',6),(75709,'النُّورِ فِى','النُّورِ فِى',0,1,1.4,'ا000',6),(75710,'النُّورِ فِى السَّماءِ','النُّورِ فِى السَّماءِ',0,1,1.7333,'ا000',6),(75711,'النُّورِ وَرَبَّ','النُّورِ وَرَبَّ',0,1,1.5333,'ا000',6),(75712,'النُّورِ وَرَبَّ الأَرْبابِ','النُّورِ وَرَبَّ الأَرْبابِ',0,1,1.9,'ا000',6),(75713,'النِّعَمَ','النِّعَمَ',0,0,0.6,'ا000',6),(75714,'النِّعَمَ وَاغْفِرْ','النِّعَمَ وَاغْفِرْ',0,1,1.6333,'ا000',6),(75715,'النِّعَمَ وَاغْفِرْ لِيَ','النِّعَمَ وَاغْفِرْ لِيَ',0,1,1.8,'ا000',6),(75716,'النِّعْمَةِ','النِّعْمَةِ',0,0,0.7333,'ا000',6),(75717,'النِّعْمَةِ عِنْدي','النِّعْمَةِ عِنْدي',0,1,1.6,'ا000',6),(75718,'النِّعْمَةِ عِنْدي اِلى','النِّعْمَةِ عِنْدي اِلى',0,1,1.7667,'ا000',6),(75719,'النِّعْمَةِ واَلْبِسْنا','النِّعْمَةِ واَلْبِسْنا',0,1,1.7667,'ا000',6),(75720,'النِّعْمَةِ واَلْبِسْنا فيهِ','النِّعْمَةِ واَلْبِسْنا فيهِ',0,1,1.9333,'ا000',6),(75721,'النِّقَمَ','النِّقَمَ',0,0,0.6,'ا000',6),(75722,'النِّقَمَ وَاغْفِرْ','النِّقَمَ وَاغْفِرْ',0,1,1.6333,'ا000',6),(75723,'النِّقَمَ وَاغْفِرْ لِيَ','النِّقَمَ وَاغْفِرْ لِيَ',0,1,1.8,'ا000',6),(75724,'الَّتى','الَّتى',0,0,0.4,'ا000',6),(75725,'الَّتى تَرُدُّ','الَّتى تَرُدُّ',0,1,1.4667,'ا000',6),(75726,'الَّتى تَرُدُّ الدُّعاءَ','الَّتى تَرُدُّ الدُّعاءَ',0,1,1.8,'ا000',6),(75727,'الَّتي تَحْبِسُ','الَّتي تَحْبِسُ',0,1,1.5,'ا000',6),(75728,'الَّتي تَحْبِسُ غَيْثَ','الَّتي تَحْبِسُ غَيْثَ',0,1,1.7333,'ا000',6),(75729,'الَّتي تَقْطَعُ','الَّتي تَقْطَعُ',0,1,1.5,'ا000',6),(75730,'الَّتي تَقْطَعُ الرَّجاءَ','الَّتي تَقْطَعُ الرَّجاءَ',0,1,1.8333,'ا000',6),(75731,'الَّتي تَكْشِفُ','الَّتي تَكْشِفُ',0,1,1.5,'ا000',6),(75732,'الَّتي تَكْشِفُ الْغِطاءَ','الَّتي تَكْشِفُ الْغِطاءَ',0,1,1.8333,'ا000',6),(75733,'الَّتي تَهْتِكُ','الَّتي تَهْتِكُ',0,1,1.5,'ا000',6),(75734,'الَّتي تَهْتِكُ الْعِصَمَ','الَّتي تَهْتِكُ الْعِصَمَ',0,1,1.8333,'ا000',6),(75735,'الَّتي تَواضَعَ','الَّتي تَواضَعَ',0,1,1.5,'ا000',6),(75736,'الَّتي تَواضَعَ لَها','الَّتي تَواضَعَ لَها',0,1,1.6667,'ا000',6),(75737,'الَّتي تُديلُ','الَّتي تُديلُ',0,1,1.4333,'ا000',6),(75738,'الَّتي تُديلُ الاَعْداءَ','الَّتي تُديلُ الاَعْداءَ',0,1,1.8,'ا000',6),(75739,'الَّتي تُعَجِّلُ','الَّتي تُعَجِّلُ',0,1,1.5333,'ا000',6),(75740,'الَّتي تُعَجِّلُ الْفَناءَ','الَّتي تُعَجِّلُ الْفَناءَ',0,1,1.8667,'ا000',6),(75741,'الَّتي تُغَيِّرُ','الَّتي تُغَيِّرُ',0,1,1.5333,'ا000',6),(75742,'الَّتي تُغَيِّرُ النِّعَمَ','الَّتي تُغَيِّرُ النِّعَمَ',0,1,1.8667,'ا000',6),(75743,'الَّتي تُنْزِلُ','الَّتي تُنْزِلُ',0,1,1.5,'ا000',6),(75744,'الَّتي تُنْزِلُ النِّقَمَ','الَّتي تُنْزِلُ النِّقَمَ',0,1,1.8333,'ا000',6),(75745,'الَّتي تُورِثُ','الَّتي تُورِثُ',0,1,1.4667,'ا000',6),(75746,'الَّتي تُورِثُ النَّدَمَ','الَّتي تُورِثُ النَّدَمَ',0,1,1.8,'ا000',6),(75747,'الَّتي حَصْرَتَها','الَّتي حَصْرَتَها',0,1,1.5667,'ا000',6),(75748,'الَّتي حَصْرَتَها حَفَظَتُكَ','الَّتي حَصْرَتَها حَفَظَتُكَ',0,1,1.9333,'ا000',6),(75749,'الَّتي خَضَعَ','الَّتي خَضَعَ',0,1,1.4333,'ا000',6),(75750,'الَّتي خَضَعَ لَها','الَّتي خَضَعَ لَها',0,1,1.6,'ا000',6),(75751,'الَّتي غَلَبَتْ','الَّتي غَلَبَتْ',0,1,1.5,'ا000',6),(75752,'الَّتي غَلَبَتْ كُلَّ','الَّتي غَلَبَتْ كُلَّ',0,1,1.7,'ا000',6),(75753,'الَّتي قَهَرَتْ','الَّتي قَهَرَتْ',0,1,1.5,'ا000',6),(75754,'الَّتي قَهَرَتْ كُلَّ','الَّتي قَهَرَتْ كُلَّ',0,1,1.7,'ا000',6),(75755,'الَّتي لا','الَّتي لا',0,1,1.3,'ا000',6),(75756,'الَّتي لا تُرامُ','الَّتي لا تُرامُ',0,1,1.5333,'ا000',6),(75757,'الَّتي وَسِعَتْ','الَّتي وَسِعَتْ',0,1,1.5,'ا000',6),(75758,'الَّتي وَسِعَتْ كُلَّ','الَّتي وَسِعَتْ كُلَّ',0,1,1.7,'ا000',6),(75759,'الَّتي يُسْتَحَقُّ','الَّتي يُسْتَحَقُّ',0,1,1.6,'ا000',6),(75760,'الَّتي يُسْتَحَقُّ بِها','الَّتي يُسْتَحَقُّ بِها',0,1,1.7667,'ا000',6),(75761,'الَّذي اَحاطَ','الَّذي اَحاطَ',0,1,1.4333,'ا000',6),(75762,'الَّذي اَحاطَ بِكُلِّ','الَّذي اَحاطَ بِكُلِّ',0,1,1.7,'ا000',6),(75763,'الَّذي اَكْرَمَنا','الَّذي اَكْرَمَنا',0,1,1.5667,'ا000',6),(75764,'الَّذي اَكْرَمَنا بِكَ','الَّذي اَكْرَمَنا بِكَ',0,1,1.7333,'ا000',6),(75765,'الَّذي اَنزَلْتَ','الَّذي اَنزَلْتَ',0,1,1.5333,'ا000',6),(75766,'الَّذي اَنزَلْتَ فيهِ','الَّذي اَنزَلْتَ فيهِ',0,1,1.7,'ا000',6),(75767,'الَّذي اَنْزَلْتَ','الَّذي اَنْزَلْتَ',0,1,1.5667,'ا000',15),(75768,'الَّذي اَنْزَلْتَ فيهِ','الَّذي اَنْزَلْتَ فيهِ',0,1,1.7333,'ا000',15),(75769,'الَّذي اَنْزَلْتَهُ','الَّذي اَنْزَلْتَهُ',0,1,1.6333,'ا000',6),(75770,'الَّذي اَنْزَلْتَهُ عَلى','الَّذي اَنْزَلْتَهُ عَلى',0,1,1.8,'ا000',6),(75771,'الَّذي اُنْزِلَ','الَّذي اُنْزِلَ',0,1,1.5,'ا000',6),(75772,'الَّذي اُنْزِلَ فيهِ','الَّذي اُنْزِلَ فيهِ',0,1,1.6667,'ا000',6),(75773,'الَّذي تَمُنُّ','الَّذي تَمُنُّ',0,1,1.4667,'ا000',6),(75774,'الَّذي تَمُنُّ بِالْعَظيمِ','الَّذي تَمُنُّ بِالْعَظيمِ',0,1,1.8667,'ا000',6),(75775,'الَّذي دانَ','الَّذي دانَ',0,1,1.3667,'ا000',6),(75776,'الَّذي دانَ لَهُ','الَّذي دانَ لَهُ',0,1,1.5333,'ا000',6),(75777,'الَّذي لا','الَّذي لا',0,1,1.3,'ا000',15),(75778,'الَّذي لا يُردُّ','الَّذي لا يُردُّ',0,1,1.5333,'ا000',6),(75779,'الَّذي لا يُرَدُّ','الَّذي لا يُرَدُّ',0,1,1.5667,'ا000',15),(75780,'الْبَصيرُ','الْبَصيرُ',0,0,0.6,'ا000',15),(75781,'الْبَلاءِ','الْبَلاءِ',0,0,0.6,'ا000',21),(75782,'الْبَلاءِ وَاغْفِرْ','الْبَلاءِ وَاغْفِرْ',0,1,1.6333,'ا000',6),(75783,'الْبَلاءِ وَاغْفِرْ لِيَ','الْبَلاءِ وَاغْفِرْ لِيَ',0,1,1.8,'ا000',6),(75784,'الْبَلايا','الْبَلايا',0,0,0.6,'ا000',6),(75785,'الْبَلايا وَصُنّا','الْبَلايا وَصُنّا',0,1,1.5667,'ا000',6),(75786,'الْبَلايا وَصُنّا مِنَ','الْبَلايا وَصُنّا مِنَ',0,1,1.7333,'ا000',6),(75787,'الْبُحُورِ','الْبُحُورِ',0,0,0.6667,'ا000',6),(75788,'الْبُحُورِ يا','الْبُحُورِ يا',0,1,1.4333,'ا000',6),(75789,'الْبُحُورِ يا مُلَيِّنَ','الْبُحُورِ يا مُلَيِّنَ',0,1,1.7667,'ا000',6),(75790,'الْبُهَمَ','الْبُهَمَ',0,0,0.6,'ا000',6),(75791,'الْبُهَمَ وجَعَلَكَ','الْبُهَمَ وجَعَلَكَ',0,1,1.6333,'ا000',6),(75792,'الْبُهَمَ وجَعَلَكَ آيَةً','الْبُهَمَ وجَعَلَكَ آيَةً',0,1,1.8333,'ا000',6),(75793,'الْجَلالِ','الْجَلالِ',0,0,0.6,'ا000',21),(75794,'الْجَلالِ وَالاِكْرام','الْجَلالِ وَالاِكْرام',0,1,1.7,'ا000',6),(75795,'الْجَلالِ وَالاِكْرام يا','الْجَلالِ وَالاِكْرام يا',0,1,1.8,'ا000',6),(75796,'الْجَنَّةَ','الْجَنَّةَ',0,0,0.6667,'ا000',19),(75797,'الْجَنَّةَ بِرَحْمَتِكَ','الْجَنَّةَ بِرَحْمَتِكَ',0,1,1.7667,'ا000',15),(75798,'الْجَنَّةَ بِرَحْمَتِكَ وَاَنْ','الْجَنَّةَ بِرَحْمَتِكَ وَاَنْ',0,1,2,'ا000',6),(75799,'الْجَهْلِ','الْجَهْلِ',0,0,0.6,'ا000',6),(75800,'الْجَهْلِ وَهُدىً','الْجَهْلِ وَهُدىً',0,1,1.5667,'ا000',6),(75801,'الْجَهْلِ وَهُدىً تَمُنُّ','الْجَهْلِ وَهُدىً تَمُنُّ',0,1,1.8333,'ا000',6),(75802,'الْجُودِ','الْجُودِ',0,0,0.5333,'ا000',6),(75803,'الْجُودِ وَالطَّوْلِ','الْجُودِ وَالطَّوْلِ',0,1,1.6667,'ا000',6),(75804,'الْجُودِ وَالطَّوْلِ وَالْكِبْرِياءِ','الْجُودِ وَالطَّوْلِ وَالْكِبْرِياءِ',0,1,2,'ا000',6),(75805,'الْحلالِ','الْحلالِ',0,0,0.5333,'ا000',6),(75806,'الْحلالِ اَللّـهُمَّ','الْحلالِ اَللّـهُمَّ',0,1,1.6667,'ا000',6),(75807,'الْحلالِ اَللّـهُمَّ سَهِّلْ','الْحلالِ اَللّـهُمَّ سَهِّلْ',0,1,1.9333,'ا000',6),(75808,'الْحَديدِ','الْحَديدِ',0,0,0.6,'ا000',6),(75809,'الْحَديدِ لِداوُدَ','الْحَديدِ لِداوُدَ',0,1,1.6,'ا000',6),(75810,'الْحَديدِ لِداوُدَ صَلِّ','الْحَديدِ لِداوُدَ صَلِّ',0,1,1.8,'ا000',6),(75811,'الْحَديدِ لِداوُدَ عَلَيْهِ','الْحَديدِ لِداوُدَ عَلَيْهِ',0,1,1.9,'ا000',6),(75812,'الْحَرامِ','الْحَرامِ',0,0,0.6,'ا000',15),(75813,'الْحَرامِ الْمَبْرُورِ','الْحَرامِ الْمَبْرُورِ',0,1,1.7333,'ا000',15),(75814,'الْحَرامِ الْمَبْرُورِ حَجُّهُمُ','الْحَرامِ الْمَبْرُورِ حَجُّهُمُ',0,1,2,'ا000',15),(75815,'الْحَرامِ في','الْحَرامِ في',0,1,1.4,'ا000',15),(75816,'الْحَرامِ في عامي','الْحَرامِ في عامي',0,1,1.5667,'ا000',15),(75817,'الْحَريقِ','الْحَريقِ',0,0,0.6,'ا000',6),(75818,'الْحَريقِ وَارْزُقْني','الْحَريقِ وَارْزُقْني',0,1,1.7,'ا000',6),(75819,'الْحَريقِ وَارْزُقْني فيها','الْحَريقِ وَارْزُقْني فيها',0,1,1.8667,'ا000',6),(75820,'الْحَسَناتِ','الْحَسَناتِ',0,0,0.7333,'ا000',6),(75821,'الْحَسَناتِ بِالْقَليلِ','الْحَسَناتِ بِالْقَليلِ',0,1,1.7667,'ا000',6),(75822,'الْحَسَناتِ بِالْقَليلِ وَبِالْكَثيرِ','الْحَسَناتِ بِالْقَليلِ وَبِالْكَثيرِ',0,1,2,'ا000',6),(75823,'الْحَسَناتِ وَاقْبَلْ','الْحَسَناتِ وَاقْبَلْ',0,1,1.7,'ا000',6),(75824,'الْحَسَناتِ وَاقْبَلْ مِنَّا','الْحَسَناتِ وَاقْبَلْ مِنَّا',0,1,1.9333,'ا000',6),(75825,'الْحَسَنِ صَلَواتُكَ','الْحَسَنِ صَلَواتُكَ',0,1,1.6667,'ا000',6),(75826,'الْحَسَنِ صَلَواتُكَ عَلَيْهِ','الْحَسَنِ صَلَواتُكَ عَلَيْهِ',0,1,1.9667,'ا000',6),(75827,'الْحَصينَةَ','الْحَصينَةَ',0,0,0.7333,'ا000',6),(75828,'الْحَصينَةَ الَّتي','الْحَصينَةَ الَّتي',0,1,1.6,'ا000',6),(75829,'الْحَصينَةَ الَّتي لا','الْحَصينَةَ الَّتي لا',0,1,1.7,'ا000',6),(75830,'الْحَكيمِ','الْحَكيمِ',0,0,0.6,'ا000',15),(75831,'الْحَكيمِ في','الْحَكيمِ في',0,1,1.4,'ا000',15),(75832,'الْحَكيمِ في لَيْلَةِ','الْحَكيمِ في لَيْلَةِ',0,1,1.7,'ا000',15),(75833,'الْحَلالِ','الْحَلالِ',0,0,0.6,'ا000',15),(75834,'الْحَلالِ allah\'ım','الْحَلالِ allah',0,1,1.6,'ا450',6),(75835,'الْحَلالِ allah\'ım ey','الْحَلالِ allah ey',0,1,1.7,'ا450',6),(75836,'الْحَميدُ','الْحَميدُ',0,0,0.6,'ا000',6),(75837,'الْحَميدُ وَصَلَّى','الْحَميدُ وَصَلَّى',0,1,1.6,'ا000',6),(75838,'الْحَميدُ وَصَلَّى اللهُ','الْحَميدُ وَصَلَّى اللهُ',0,1,1.8,'ا000',6),(75839,'الْحَمْدُ رَبَّنا','الْحَمْدُ رَبَّنا',0,1,1.5667,'ا000',6),(75840,'الْحَمْدُ رَبَّنا اَللّـهُمَّ','الْحَمْدُ رَبَّنا اَللّـهُمَّ',0,1,1.9667,'ا000',6),(75841,'الْحَمْدُ للهِ','الْحَمْدُ للهِ',0,1,1.4667,'ا000',6),(75842,'الْحَمْدُ للهِ كَما','الْحَمْدُ للهِ كَما',0,1,1.6333,'ا000',6),(75843,'الْحَمْدُ للهِ لا','الْحَمْدُ للهِ لا',0,1,1.5667,'ا000',6),(75844,'الْحَيُّ','الْحَيُّ',0,0,0.5333,'ا000',15),(75845,'الْحَيُّ وَاَنَا','الْحَيُّ وَاَنَا',0,1,1.5333,'ا000',6),(75846,'الْحَيُّ وَاَنَا الْمَيِّتُ','الْحَيُّ وَاَنَا الْمَيِّتُ',0,1,1.9,'ا000',6),(75847,'الْحَيِّ','الْحَيِّ',0,0,0.5333,'ا000',15),(75848,'الْحَيِّ مِنَ','الْحَيِّ مِنَ',0,1,1.4333,'ا000',6),(75849,'الْحَيِّ مِنَ الْمَيِّتِ','الْحَيِّ مِنَ الْمَيِّتِ',0,1,1.8,'ا000',6),(75850,'الْحَيِّ يا','الْحَيِّ يا',0,1,1.3667,'ا000',6),(75851,'الْحَيِّ يا رازِقَ','الْحَيِّ يا رازِقَ',0,1,1.6,'ا000',6),(75852,'الْحُجَّةِ','الْحُجَّةِ',0,0,0.6667,'ا000',6),(75853,'الْحُجَّةِ بْنِ','الْحُجَّةِ بْنِ',0,1,1.5,'ا000',6),(75854,'الْحُجَّةِ بْنِ الْحَسَنِ','الْحُجَّةِ بْنِ الْحَسَنِ',0,1,1.8333,'ا000',6),(75855,'الْحُسْنى','الْحُسْنى',0,0,0.6,'ا000',15),(75856,'الْحُسْنى وَالأَمْثالُ','الْحُسْنى وَالأَمْثالُ',0,1,1.7333,'ا000',6),(75857,'الْحُسْنى وَالأَمْثالُ الْعُلْيا','الْحُسْنى وَالأَمْثالُ الْعُلْيا',0,1,2,'ا000',6),(75858,'الْحُسْنى وَالاَمْثالُ','الْحُسْنى وَالاَمْثالُ',0,1,1.7333,'ا000',15),(75859,'الْحُسْنى وَالاَمْثالُ الْعُلْيا','الْحُسْنى وَالاَمْثالُ الْعُلْيا',0,1,2,'ا000',15),(75860,'الْحُسْنى وَالاَْمْثالُ','الْحُسْنى وَالاَْمْثالُ',0,1,1.7667,'ا000',6),(75861,'الْحُسْنى وَالاَْمْثالُ الْعُلْيا','الْحُسْنى وَالاَْمْثالُ الْعُلْيا',0,1,2,'ا000',6),(75862,'الْحُسْنى وَما','الْحُسْنى وَما',0,1,1.4667,'ا000',6),(75863,'الْحُسْنى وَما يُخافُ','الْحُسْنى وَما يُخافُ',0,1,1.7,'ا000',6),(75864,'الْخالِقُ','الْخالِقُ',0,0,0.6,'ا000',6),(75865,'الْخالِقُ وَاَنَا','الْخالِقُ وَاَنَا',0,1,1.5667,'ا000',6),(75866,'الْخالِقُ وَاَنَا الَْمخْلُوقُ','الْخالِقُ وَاَنَا الَْمخْلُوقُ',0,1,2,'ا000',6),(75867,'الْخَبيرُ','الْخَبيرُ',0,0,0.6,'ا000',15),(75868,'الْخَبيرُ اَللّـهُمَّ','الْخَبيرُ اَللّـهُمَّ',0,1,1.7,'ا000',6),(75869,'الْخَبيرُ اَللّـهُمَّ اجْعَلْنا','الْخَبيرُ اَللّـهُمَّ اجْعَلْنا',0,1,2,'ا000',6),(75870,'الْخَطيئاتِ','الْخَطيئاتِ',0,0,0.7333,'ا000',6),(75871,'الْخَطيئاتِ وَتَجاوَزْ','الْخَطيئاتِ وَتَجاوَزْ',0,1,1.7333,'ا000',6),(75872,'الْخَطيئاتِ وَتَجاوَزْ عَنَّا','الْخَطيئاتِ وَتَجاوَزْ عَنَّا',0,1,1.9667,'ا000',6),(75873,'الْخَلْقُ','الْخَلْقُ',0,0,0.6,'ا000',15),(75874,'الْخَلْقُ الْمُطيعُ','الْخَلْقُ الْمُطيعُ',0,1,1.6333,'ا000',6),(75875,'الْخَلْقُ الْمُطيعُ الدّائِبُ','الْخَلْقُ الْمُطيعُ الدّائِبُ',0,1,1.9667,'ا000',6),(75876,'الْخَلْقِ','الْخَلْقِ',0,0,0.6,'ا000',15),(75877,'الْخَلْقِ اَجْمَعينَ','الْخَلْقِ اَجْمَعينَ',0,1,1.6667,'ا000',6),(75878,'الْخَلْقِ اَجْمَعينَ فَاَسْأَلُكَ','الْخَلْقِ اَجْمَعينَ فَاَسْأَلُكَ',0,1,2,'ا000',6),(75879,'الْخُلُودِ','الْخُلُودِ',0,0,0.6667,'ا000',6),(75880,'الْعافِيَةِ','الْعافِيَةِ',0,0,0.7333,'ا000',6),(75881,'الْعافِيَةِ بِتَمامِ','الْعافِيَةِ بِتَمامِ',0,1,1.6667,'ا000',6),(75882,'الْعافِيَةِ بِتَمامِ دَوامِ','الْعافِيَةِ بِتَمامِ دَوامِ',0,1,1.9,'ا000',6),(75883,'الْعافِيَةِ وَاَتْمِمْ','الْعافِيَةِ وَاَتْمِمْ',0,1,1.7333,'ا000',6),(75884,'الْعافِيَةِ وَاَتْمِمْ عَلَيْنا','الْعافِيَةِ وَاَتْمِمْ عَلَيْنا',0,1,2,'ا000',6),(75885,'الْعالَمينَ allah\'ım','الْعالَمينَ allah',0,1,1.6667,'ا450',19),(75886,'الْعالَمينَ allah\'ım ben','الْعالَمينَ allah ben',0,1,1.8,'ا4515',6),(75887,'الْعالَمينَ ey','الْعالَمينَ ey',0,1,1.4667,'ا000',6),(75888,'الْعالَمينَ ey belirlenen','الْعالَمينَ ey belirlenen',0,1,1.8333,'ا14645',6),(75889,'الْعالَمينَ اَللّـهُمَّ','الْعالَمينَ اَللّـهُمَّ',0,1,1.7667,'ا000',15),(75890,'الْعالَمينَ اَللّـهُمَّ اَهِلَّهُ','الْعالَمينَ اَللّـهُمَّ اَهِلَّهُ',0,1,2,'ا000',6),(75891,'الْعامِلينَ','الْعامِلينَ',0,0,0.7333,'ا000',6),(75892,'الْعامِلينَ الْفائِزينَ','الْعامِلينَ الْفائِزينَ',0,1,1.7667,'ا000',6),(75893,'الْعامِلينَ الْفائِزينَ وَلا','الْعامِلينَ الْفائِزينَ وَلا',0,1,1.9333,'ا000',6),(75894,'الْعَبْدُ','الْعَبْدُ',0,0,0.6,'ا000',15),(75895,'الْعَبْدُ واَنْتَ','الْعَبْدُ واَنْتَ',0,1,1.5667,'ا000',6),(75896,'الْعَبْدُ واَنْتَ الْغُفورُ','الْعَبْدُ واَنْتَ الْغُفورُ',0,1,1.9,'ا000',6),(75897,'الْعَرْشِ','الْعَرْشِ',0,0,0.6,'ا000',12),(75898,'الْعَرْشِ الْعَظيمِ','الْعَرْشِ الْعَظيمِ',0,1,1.6333,'ا000',12),(75899,'الْعَرْشِ الْعَظيمِ وَرَبَّ','الْعَرْشِ الْعَظيمِ وَرَبَّ',0,1,1.9,'ا000',6),(75900,'الْعَزيزُ','الْعَزيزُ',0,0,0.6,'ا000',15),(75901,'الْعَزيزُ فَلا','الْعَزيزُ فَلا',0,1,1.4667,'ا000',6),(75902,'الْعَزيزُ فَلا يُعِزُّكَ','الْعَزيزُ فَلا يُعِزُّكَ',0,1,1.8,'ا000',6),(75903,'الْعَظيمِ','الْعَظيمِ',0,0,0.6,'ا000',21),(75904,'الْعَظيمِ اَنْ','الْعَظيمِ اَنْ',0,1,1.4667,'ا000',6),(75905,'الْعَظيمِ اَنْ يَنْقَضِيَ','الْعَظيمِ اَنْ يَنْقَضِيَ',0,1,1.8333,'ا000',6),(75906,'الْعَظيمِ وَرَبَّ','الْعَظيمِ وَرَبَّ',0,1,1.5667,'ا000',6),(75907,'الْعَظيمِ وَرَبَّ السْبْعِ','الْعَظيمِ وَرَبَّ السْبْعِ',0,1,1.8667,'ا000',6),(75908,'الْعَظيمِ وَرَبَّ اِسْرافيلَ','الْعَظيمِ وَرَبَّ اِسْرافيلَ',0,1,1.9333,'ا000',6),(75909,'الْعَفْوِ','الْعَفْوِ',0,0,0.6,'ا000',15),(75910,'الْعَفْوِ يا','الْعَفْوِ يا',0,1,1.4,'ا000',6),(75911,'الْعَفْوِ يا حَسَنَ','الْعَفْوِ يا حَسَنَ',0,1,1.6333,'ا000',6),(75912,'الْعَمَلِ','الْعَمَلِ',0,0,0.6,'ا000',15),(75913,'الْعَمَلِ حَتّى','الْعَمَلِ حَتّى',0,1,1.5,'ا000',6),(75914,'الْعَمَلِ حَتّى يَنْقَضِيَ','الْعَمَلِ حَتّى يَنْقَضِيَ',0,1,1.8667,'ا000',6),(75915,'الْعَنْ قَتَلَةَ','الْعَنْ قَتَلَةَ',0,1,1.5333,'ا000',6),(75916,'الْعَنْ قَتَلَةَ اَميرِ','الْعَنْ قَتَلَةَ اَميرِ',0,1,1.7667,'ا000',6),(75917,'الْعَهْدِ مِنْ','الْعَهْدِ مِنْ',0,1,1.4667,'ا000',6),(75918,'الْعَهْدِ مِنْ صِيامي','الْعَهْدِ مِنْ صِيامي',0,1,1.7,'ا000',6),(75919,'الْعَهْدِ مِنْ صِيامِنا','الْعَهْدِ مِنْ صِيامِنا',0,1,1.7667,'ا000',6),(75920,'الْعُسْرى','الْعُسْرى',0,0,0.6,'ا000',6),(75921,'الْعُسْرى وَيَسِّرْنا','الْعُسْرى وَيَسِّرْنا',0,1,1.7,'ا000',6),(75922,'الْعُسْرى وَيَسِّرْنا لِلْيُسْرى','الْعُسْرى وَيَسِّرْنا لِلْيُسْرى',0,1,2,'ا000',6),(75923,'الْعُلْيا','الْعُلْيا',0,0,0.6,'ا000',15),(75924,'الْعُلْيا وَالْكِبْرِياءُ','الْعُلْيا وَالْكِبْرِياءُ',0,1,1.8333,'ا000',15),(75925,'الْعُلْيا وَالْكِبْرِياءُ وَالآلاءُ','الْعُلْيا وَالْكِبْرِياءُ وَالآلاءُ',0,1,2,'ا000',15),(75926,'الْعُلْيا وَالْكِبْرِياءُ وَالآلاءِ','الْعُلْيا وَالْكِبْرِياءُ وَالآلاءِ',0,1,2,'ا000',6),(75927,'الْعِصَمَ','الْعِصَمَ',0,0,0.6,'ا000',6),(75928,'الْعِصَمَ وَاَلْبِسْني','الْعِصَمَ وَاَلْبِسْني',0,1,1.7333,'ا000',6),(75929,'الْعِصَمَ وَاَلْبِسْني دِرْعَكَ','الْعِصَمَ وَاَلْبِسْني دِرْعَكَ',0,1,2,'ا000',6),(75930,'الْعِلَلِ','الْعِلَلِ',0,0,0.6,'ا000',6),(75931,'الْعِلَلِ وَاَعِنّا','الْعِلَلِ وَاَعِنّا',0,1,1.6333,'ا000',6),(75932,'الْعِلَلِ وَاَعِنّا عَلى','الْعِلَلِ وَاَعِنّا عَلى',0,1,1.8,'ا000',6),(75933,'الْغَنِيُّ','الْغَنِيُّ',0,0,0.6667,'ا000',6),(75934,'الْغَنِيُّ وَاَنَا','الْغَنِيُّ وَاَنَا',0,1,1.6,'ا000',6),(75935,'الْغَنِيُّ وَاَنَا الْفَقير','الْغَنِيُّ وَاَنَا الْفَقير',0,1,1.9,'ا000',6),(75936,'الْغَيْبِ','الْغَيْبِ',0,0,0.6,'ا000',15),(75937,'الْغَيْبِ وَالشَّهادَةِ','الْغَيْبِ وَالشَّهادَةِ',0,1,1.7667,'ا000',15),(75938,'الْغَيْبِ وَالشَّهادَةِ الرَّحْمنُ','الْغَيْبِ وَالشَّهادَةِ الرَّحْمنُ',0,1,2,'ا000',6),(75939,'الْغُفورُ','الْغُفورُ',0,0,0.6,'ا000',6),(75940,'الْغُفورُ وَاَنا','الْغُفورُ وَاَنا',0,1,1.5333,'ا000',6),(75941,'الْغُفورُ وَاَنا الْمُذْنِبُ','الْغُفورُ وَاَنا الْمُذْنِبُ',0,1,1.9333,'ا000',6),(75942,'الْغِطاءَ','الْغِطاءَ',0,0,0.6,'ا000',6),(75943,'الْغِطاءَ وَاغْفِرْ','الْغِطاءَ وَاغْفِرْ',0,1,1.6333,'ا000',6),(75944,'الْغِطاءَ وَاغْفِرْ لِيَ','الْغِطاءَ وَاغْفِرْ لِيَ',0,1,1.8,'ا000',6),(75945,'الْفائِزينَ','الْفائِزينَ',0,0,0.7333,'ا000',10),(75946,'الْفائِزينَ وَلا','الْفائِزينَ وَلا',0,1,1.5333,'ا000',6),(75947,'الْفائِزينَ وَلا تَجْعَلْنا','الْفائِزينَ وَلا تَجْعَلْنا',0,1,1.9,'ا000',6),(75948,'الْفَجْرُ','الْفَجْرُ',0,0,0.6,'ا000',15),(75949,'الْفَجْرُ مِنْ','الْفَجْرُ مِنْ',0,1,1.4667,'ا000',15),(75950,'الْفَجْرُ مِنْ لَيْلَتي','الْفَجْرُ مِنْ لَيْلَتي',0,1,1.7667,'ا000',15),(75951,'الْفَقير','الْفَقير',0,0,0.5333,'ا000',6),(75952,'الْفَقير وَاَنْتَ','الْفَقير وَاَنْتَ',0,1,1.5667,'ا000',6),(75953,'الْفَقير وَاَنْتَ الْمَوْلى','الْفَقير وَاَنْتَ الْمَوْلى',0,1,1.9,'ا000',6),(75954,'الْفَقيرُ','الْفَقيرُ',0,0,0.6,'ا000',6),(75955,'الْفَقيرُ الْمَهينُ','الْفَقيرُ الْمَهينُ',0,1,1.6333,'ا000',6),(75956,'الْفَقيرُ الْمَهينُ اَللّـهُمَّ','الْفَقيرُ الْمَهينُ اَللّـهُمَّ',0,1,2,'ا000',6),(75957,'الْفَناءَ','الْفَناءَ',0,0,0.6,'ا000',6),(75958,'الْفَناءَ وَاغْفِرْ','الْفَناءَ وَاغْفِرْ',0,1,1.6333,'ا000',6),(75959,'الْفَناءَ وَاغْفِرْ لِيَ','الْفَناءَ وَاغْفِرْ لِيَ',0,1,1.8,'ا000',6),(75960,'الْفَوْتِ','الْفَوْتِ',0,0,0.6,'ا000',6),(75961,'الْفَوْتِ ey','الْفَوْتِ ey',0,1,1.4,'ا000',6),(75962,'الْفَوْتِ ey allah','الْفَوْتِ ey allah',0,1,1.6,'ا400',6),(75963,'الْقَديمِ','الْقَديمِ',0,0,0.6,'ا000',15),(75964,'الْقَديمِ يا','الْقَديمِ يا',0,1,1.4,'ا000',6),(75965,'الْقَديمِ يا نُورَ','الْقَديمِ يا نُورَ',0,1,1.6,'ا000',6),(75966,'الْقَدْر','الْقَدْر',0,0,0.5333,'ا000',6),(75967,'الْقَدْر وَجاعِلَها','الْقَدْر وَجاعِلَها',0,1,1.6333,'ا000',6),(75968,'الْقَدْر وَجاعِلَها خَيْراً','الْقَدْر وَجاعِلَها خَيْراً',0,1,1.9,'ا000',6),(75969,'الْقَدْرِ','الْقَدْرِ',0,0,0.6,'ا000',19),(75970,'الْقَدْرِ مِنَ','الْقَدْرِ مِنَ',0,1,1.4667,'ا000',15),(75971,'الْقَدْرِ مِنَ الْقَضاءِ','الْقَدْرِ مِنَ الْقَضاءِ',0,1,1.8,'ا000',15),(75972,'الْقَدْرِ وَجَعَلْتَها','الْقَدْرِ وَجَعَلْتَها',0,1,1.7333,'ا000',6),(75973,'الْقَدْرِ وَجَعَلْتَها خَيْراً','الْقَدْرِ وَجَعَلْتَها خَيْراً',0,1,2,'ا000',6),(75974,'الْقَدْرِ وَفِي','الْقَدْرِ وَفِي',0,1,1.5,'ا000',6),(75975,'الْقَدْرِ وَفِي الْقَضاءِ','الْقَدْرِ وَفِي الْقَضاءِ',0,1,1.8333,'ا000',6),(75976,'الْقَريبُ','الْقَريبُ',0,0,0.6,'ا000',15),(75977,'الْقَريبُ وَاَنْتَ','الْقَريبُ وَاَنْتَ',0,1,1.6,'ا000',6),(75978,'الْقَريبُ وَاَنْتَ بِكُلِّ','الْقَريبُ وَاَنْتَ بِكُلِّ',0,1,1.8667,'ا000',6),(75979,'الْقَضاءِ','الْقَضاءِ',0,0,0.6,'ا000',15),(75980,'الْقَضاءِ الَّذي','الْقَضاءِ الَّذي',0,1,1.5333,'ا000',15),(75981,'الْقَضاءِ الَّذي لا','الْقَضاءِ الَّذي لا',0,1,1.6333,'ا000',15),(75982,'الْقَمَرِ','الْقَمَرِ',0,0,0.6,'ا000',12),(75983,'الْقَمَرِ مَنازِلَ','الْقَمَرِ مَنازِلَ',0,1,1.6,'ا000',6),(75984,'الْقَمَرِ مَنازِلَ حَتّى','الْقَمَرِ مَنازِلَ حَتّى',0,1,1.8,'ا000',6),(75985,'الْقَوْمِ','الْقَوْمِ',0,0,0.6,'ا000',6),(75986,'الْقَوْمِ الْكافِرينَ','الْقَوْمِ الْكافِرينَ',0,1,1.7,'ا000',6),(75987,'الْقَوْمِ الْكافِرينَ اَللّـهُمَّ','الْقَوْمِ الْكافِرينَ اَللّـهُمَّ',0,1,2,'ا000',6),(75988,'الْقُبُورِ','الْقُبُورِ',0,0,0.6667,'ا000',15),(75989,'الْقُبُورِ يا','الْقُبُورِ يا',0,1,1.4333,'ا000',6),(75990,'الْقُبُورِ يا اَللهُ','الْقُبُورِ يا اَللهُ',0,1,1.6667,'ا000',6),(75991,'الْقُبُورِ يا مُجْرِيَ','الْقُبُورِ يا مُجْرِيَ',0,1,1.7333,'ا000',6),(75992,'الْقُدْسِ','الْقُدْسِ',0,0,0.6,'ا000',6),(75993,'الْقُدْسِ يا','الْقُدْسِ يا',0,1,1.4,'ا000',6),(75994,'الْقُدْسِ يا سُبُّوحُ','الْقُدْسِ يا سُبُّوحُ',0,1,1.7,'ا000',6),(75995,'الْقُرآنَ','الْقُرآنَ',0,0,0.6,'ا000',15),(75996,'الْقُرآنَ هُدىً','الْقُرآنَ هُدىً',0,1,1.5,'ا000',15),(75997,'الْقُرآنَ هُدىً لِلنّاسِ','الْقُرآنَ هُدىً لِلنّاسِ',0,1,1.8,'ا000',6),(75998,'الْقُرآنِ','الْقُرآنِ',0,0,0.6,'ا000',15),(75999,'الْقُرآنِ اَللّـهُمَّ','الْقُرآنِ اَللّـهُمَّ',0,1,1.7,'ا000',6),(76000,'الْقُرآنِ اَللّـهُمَّ سَلِّمْنا','الْقُرآنِ اَللّـهُمَّ سَلِّمْنا',0,1,2,'ا000',6),(76001,'الْقُرآنِ وَخَصَصْتَهُ','الْقُرآنِ وَخَصَصْتَهُ',0,1,1.7333,'ا000',6),(76002,'الْقُرآنِ وَخَصَصْتَهُ بِلَيْلَةِ','الْقُرآنِ وَخَصَصْتَهُ بِلَيْلَةِ',0,1,2,'ا000',6),(76003,'الْقُرْآنَ','الْقُرْآنَ',0,0,0.6667,'ا000',15),(76004,'الْقُرْآنَ وَاَنْزَلْتَ','الْقُرْآنَ وَاَنْزَلْتَ',0,1,1.7667,'ا000',6),(76005,'الْقُرْآنَ وَاَنْزَلْتَ فيهِ','الْقُرْآنَ وَاَنْزَلْتَ فيهِ',0,1,1.9333,'ا000',6),(76006,'الْقُرْآنَ وَجَعَلْتَهُ','الْقُرْآنَ وَجَعَلْتَهُ',0,1,1.7667,'ا000',6),(76007,'الْقُرْآنَ وَجَعَلْتَهُ بَيِّناتٍ','الْقُرْآنَ وَجَعَلْتَهُ بَيِّناتٍ',0,1,2,'ا000',6),(76008,'الْقُرْآنَ وَقَدْ','الْقُرْآنَ وَقَدْ',0,1,1.5667,'ا000',6),(76009,'الْقُرْآنَ وَقَدْ تَصَرَّمَ','الْقُرْآنَ وَقَدْ تَصَرَّمَ',0,1,1.9,'ا000',6),(76010,'الْقُرْآنُ','الْقُرْآنُ',0,0,0.6667,'ا000',6),(76011,'الْقُرْآنُ هُدىً','الْقُرْآنُ هُدىً',0,1,1.5333,'ا000',6),(76012,'الْقُرْآنُ هُدىً لِلنّاسِ','الْقُرْآنُ هُدىً لِلنّاسِ',0,1,1.8333,'ا000',6),(76013,'الْقُرْآنِ','الْقُرْآنِ',0,0,0.6667,'ا000',19),(76014,'الْقُرْآنِ هذا','الْقُرْآنِ هذا',0,1,1.4667,'ا000',6),(76015,'الْقُرْآنِ هذا شَهْرُ','الْقُرْآنِ هذا شَهْرُ',0,1,1.7,'ا000',6),(76016,'الْقُرْآنِ وَبِحَقِّ','الْقُرْآنِ وَبِحَقِّ',0,1,1.6667,'ا000',6),(76017,'الْقُرْآنِ وَبِحَقِّ مَنْ','الْقُرْآنِ وَبِحَقِّ مَنْ',0,1,1.8333,'ا000',6),(76018,'الْقِراءَةِ','الْقِراءَةِ',0,0,0.7333,'ا000',6),(76019,'الْقِراءَةِ وَسَهِّلْ','الْقِراءَةِ وَسَهِّلْ',0,1,1.7,'ا000',6),(76020,'الْقِراءَةِ وَسَهِّلْ لَنا','الْقِراءَةِ وَسَهِّلْ لَنا',0,1,1.8667,'ا000',6),(76021,'الْقِيامَةِ اِلهٰي','الْقِيامَةِ اِلهٰي',0,1,1.6,'ا000',6),(76022,'الْقِيامَةِ اِلهٰي وَاَعُوذُ','الْقِيامَةِ اِلهٰي وَاَعُوذُ',0,1,1.9333,'ا000',6),(76023,'الْكافِرينَ','الْكافِرينَ',0,0,0.7333,'ا000',6),(76024,'الْكافِرينَ اَللّـهُمَّ','الْكافِرينَ اَللّـهُمَّ',0,1,1.7667,'ا000',6),(76025,'الْكافِرينَ اَللّـهُمَّ اَنْتَ','الْكافِرينَ اَللّـهُمَّ اَنْتَ',0,1,2,'ا000',6),(76026,'الْكَريمَ','الْكَريمَ',0,0,0.6,'ا000',6),(76027,'الْكَريمَ عَنّي','الْكَريمَ عَنّي',0,1,1.5,'ا000',6),(76028,'الْكَريمَ عَنّي فَاَستَوجِبَ','الْكَريمَ عَنّي فَاَستَوجِبَ',0,1,1.9333,'ا000',6),(76029,'الْكَريمِ','الْكَريمِ',0,0,0.6,'ا000',15),(76030,'الْكَريمِ أنْ','الْكَريمِ أنْ',0,1,1.4333,'ا000',6),(76031,'الْكَريمِ أنْ يَنْقِضيَ','الْكَريمِ أنْ يَنْقِضيَ',0,1,1.7667,'ا000',6),(76032,'الْكَريمِ وَبِجَلالِكَ','الْكَريمِ وَبِجَلالِكَ',0,1,1.7333,'ا000',6),(76033,'الْكَريمِ وَبِجَلالِكَ الْعَظيمِ','الْكَريمِ وَبِجَلالِكَ الْعَظيمِ',0,1,2,'ا000',6),(76034,'الْكَريمِ يا','الْكَريمِ يا',0,1,1.4,'ا000',6),(76035,'الْكَريمِ يا رَبِّ','الْكَريمِ يا رَبِّ',0,1,1.6,'ا000',6),(76036,'الْكِتابِ','الْكِتابِ',0,0,0.6,'ا000',6),(76037,'الْكِتابِ allah\'ım','الْكِتابِ allah',0,1,1.6,'ا450',6),(76038,'الْكِتابِ allah\'ım ömrümü','الْكِتابِ allah ömrümü',0,1,1.8333,'ا4565',6),(76039,'الْمَبْرُورِ','الْمَبْرُورِ',0,0,0.8,'ا000',15),(76040,'الْمَبْرُورِ حَجُّهُمُ','الْمَبْرُورِ حَجُّهُمُ',0,1,1.7333,'ا000',15),(76041,'الْمَبْرُورِ حَجُّهُمُ الْمَشْكُورِ','الْمَبْرُورِ حَجُّهُمُ الْمَشْكُورِ',0,1,2,'ا000',15),(76042,'الْمَبْرُورِ حَجُّهُمْ','الْمَبْرُورِ حَجُّهُمْ',0,1,1.7333,'ا000',15),(76043,'الْمَبْرُورِ حَجُّهُمْ الْمَشْكُورِ','الْمَبْرُورِ حَجُّهُمْ الْمَشْكُورِ',0,1,2,'ا000',15),(76044,'الْمَثاني','الْمَثاني',0,0,0.6,'ا000',6),(76045,'الْمَثاني وَالْقُرْآنِ','الْمَثاني وَالْقُرْآنِ',0,1,1.7333,'ا000',6),(76046,'الْمَثاني وَالْقُرْآنِ الْعَظيمِ','الْمَثاني وَالْقُرْآنِ الْعَظيمِ',0,1,2,'ا000',6),(76047,'الْمَرْحُومينَ','الْمَرْحُومينَ',0,0,0.9333,'ا000',6),(76048,'الْمَرْحُومينَ وَلا','الْمَرْحُومينَ وَلا',0,1,1.6333,'ا000',6),(76049,'الْمَرْحُومينَ وَلا تَجْعَلْنا','الْمَرْحُومينَ وَلا تَجْعَلْنا',0,1,2,'ا000',6),(76050,'الْمَشْكُورِ','الْمَشْكُورِ',0,0,0.8,'ا000',15),(76051,'الْمَشْكُورِ سَعْيُهُمُ','الْمَشْكُورِ سَعْيُهُمُ',0,1,1.7667,'ا000',6),(76052,'الْمَشْكُورِ سَعْيُهُمُ الْمَغْفُورِ','الْمَشْكُورِ سَعْيُهُمُ الْمَغْفُورِ',0,1,2,'ا000',6),(76053,'الْمَعاشِ','الْمَعاشِ',0,0,0.6,'ا000',6),(76054,'الْمَعاشِ فيها','الْمَعاشِ فيها',0,1,1.4667,'ا000',6),(76055,'الْمَعاشِ فيها وَبَلِّغْني','الْمَعاشِ فيها وَبَلِّغْني',0,1,1.8667,'ا000',6),(76056,'الْمَعْصُومُينَ','الْمَعْصُومُينَ',0,0,1,'ا000',6),(76057,'الْمَعْصُومُينَ عِنْدَكَ','الْمَعْصُومُينَ عِنْدَكَ',0,1,1.8,'ا000',6),(76058,'الْمَعْصُومُينَ عِنْدَكَ بِرَحْمَتِكَ','الْمَعْصُومُينَ عِنْدَكَ بِرَحْمَتِكَ',0,1,2,'ا000',6),(76059,'الْمَغْضُوبِ','الْمَغْضُوبِ',0,0,0.8,'ا000',6),(76060,'الْمَغْضُوبِ عَلَيْهِمْ','الْمَغْضُوبِ عَلَيْهِمْ',0,1,1.7667,'ا000',6),(76061,'الْمَغْضُوبِ عَلَيْهِمْ وَلاَ','الْمَغْضُوبِ عَلَيْهِمْ وَلاَ',0,1,1.9667,'ا000',6),(76062,'الْمَغْفُورِ','الْمَغْفُورِ',0,0,0.8,'ا000',15),(76063,'الْمَغْفُورِ ذُنُوبُهُمُ','الْمَغْفُورِ ذُنُوبُهُمُ',0,1,1.8,'ا000',15),(76064,'الْمَغْفُورِ ذُنُوبُهُمُ الْمُكَفَّرِ','الْمَغْفُورِ ذُنُوبُهُمُ الْمُكَفَّرِ',0,1,2,'ا000',6),(76065,'الْمَغْفِرَةِ','الْمَغْفِرَةِ',0,0,0.8667,'ا000',15),(76066,'الْمَغْفِرَةِ في','الْمَغْفِرَةِ في',0,1,1.5333,'ا000',6),(76067,'الْمَغْفِرَةِ في هذِهِ','الْمَغْفِرَةِ في هذِهِ',0,1,1.7333,'ا000',6),(76068,'الْمَنّانُ','الْمَنّانُ',0,0,0.6667,'ا000',15),(76069,'الْمَنّانُ الْحَميدُ','الْمَنّانُ الْحَميدُ',0,1,1.6667,'ا000',6),(76070,'الْمَنّانُ الْحَميدُ وَصَلَّى','الْمَنّانُ الْحَميدُ وَصَلَّى',0,1,1.9667,'ا000',6),(76071,'الْمَهينُ','الْمَهينُ',0,0,0.6,'ا000',6),(76072,'الْمَهينُ اَللّـهُمَّ','الْمَهينُ اَللّـهُمَّ',0,1,1.7,'ا000',6),(76073,'الْمَهينُ اَللّـهُمَّ لا','الْمَهينُ اَللّـهُمَّ لا',0,1,1.8,'ا000',6),(76074,'الْمَوْلى','الْمَوْلى',0,0,0.6,'ا000',6),(76075,'الْمَوْلى وَاَنا','الْمَوْلى وَاَنا',0,1,1.5333,'ا000',6),(76076,'الْمَوْلى وَاَنا الْعَبْدُ','الْمَوْلى وَاَنا الْعَبْدُ',0,1,1.8667,'ا000',6),(76077,'الْمَيِّتُ','الْمَيِّتُ',0,0,0.6667,'ا000',6),(76078,'الْمَيِّتُ اَسْأَلُكَ','الْمَيِّتُ اَسْأَلُكَ',0,1,1.7,'ا000',6),(76079,'الْمَيِّتُ اَسْأَلُكَ بِرَحْمَتِكَ','الْمَيِّتُ اَسْأَلُكَ بِرَحْمَتِكَ',0,1,2,'ا000',6),(76080,'الْمَيِّتِ','الْمَيِّتِ',0,0,0.6667,'ا000',15),(76081,'الْمَيِّتِ مِنْ','الْمَيِّتِ مِنْ',0,1,1.5,'ا000',6),(76082,'الْمَيِّتِ مِنْ الْحَيِّ','الْمَيِّتِ مِنْ الْحَيِّ',0,1,1.8,'ا000',6),(76083,'الْمَيِّتِ وَمُخْرِجَ','الْمَيِّتِ وَمُخْرِجَ',0,1,1.7,'ا000',6),(76084,'الْمَيِّتِ وَمُخْرِجَ الْمَيِّتِ','الْمَيِّتِ وَمُخْرِجَ الْمَيِّتِ',0,1,2,'ا000',6),(76085,'الْمُؤمِنينَ','الْمُؤمِنينَ',0,0,0.8,'ا000',6),(76086,'الْمُؤمِنينَ allah\'ım','الْمُؤمِنينَ allah',0,1,1.7,'ا450',6),(76087,'الْمُؤمِنينَ allah\'ım emirü\'l-müminin','الْمُؤمِنينَ allah emirü',0,1,2,'ا45645',6),(76088,'الْمُؤْمِنينَ وَالْمُؤْمِناتِ','الْمُؤْمِنينَ وَالْمُؤْمِناتِ',0,1,1.9667,'ا000',15),(76089,'الْمُؤْمِنينَ وَالْمُؤْمِناتِ مِنَ','الْمُؤْمِنينَ وَالْمُؤْمِناتِ مِنَ',0,1,2,'ا000',6),(76090,'الْمُبارَكُ','الْمُبارَكُ',0,0,0.7333,'ا000',6),(76091,'الْمُبارَكُ اَللّـهُمَّ','الْمُبارَكُ اَللّـهُمَّ',0,1,1.7667,'ا000',6),(76092,'الْمُبارَكُ اَللّـهُمَّ فَقَوِّنا','الْمُبارَكُ اَللّـهُمَّ فَقَوِّنا',0,1,2,'ا000',6),(76093,'الْمُتَرَدِّدُ','الْمُتَرَدِّدُ',0,0,0.9333,'ا000',6),(76094,'الْمُتَرَدِّدُ في','الْمُتَرَدِّدُ في',0,1,1.5667,'ا000',6),(76095,'الْمُتَرَدِّدُ في مَنازِلِ','الْمُتَرَدِّدُ في مَنازِلِ',0,1,1.8667,'ا000',6),(76096,'الْمُتَصَرِّفُ','الْمُتَصَرِّفُ',0,0,0.9333,'ا000',6),(76097,'الْمُتَصَرِّفُ في','الْمُتَصَرِّفُ في',0,1,1.5667,'ا000',6),(76098,'الْمُتَصَرِّفُ في فَلَكِ','الْمُتَصَرِّفُ في فَلَكِ',0,1,1.8,'ا000',6),(76099,'الْمُذْنِبُ','الْمُذْنِبُ',0,0,0.7333,'ا000',6),(76100,'الْمُذْنِبُ وَاَنْتَ','الْمُذْنِبُ وَاَنْتَ',0,1,1.6667,'ا000',6),(76101,'الْمُذْنِبُ وَاَنْتَ الرَّحيمُ','الْمُذْنِبُ وَاَنْتَ الرَّحيمُ',0,1,2,'ا000',6),(76102,'الْمُرْسَلينَ','الْمُرْسَلينَ',0,0,0.8667,'ا000',15),(76103,'الْمُرْسَلينَ وَخاتَمِ','الْمُرْسَلينَ وَخاتَمِ',0,1,1.7333,'ا000',6),(76104,'الْمُرْسَلينَ وَخاتَمِ النَّبِيّينَ','الْمُرْسَلينَ وَخاتَمِ النَّبِيّينَ',0,1,2,'ا000',6),(76105,'الْمُرْسَلُونَ','الْمُرْسَلُونَ',0,0,0.9333,'ا000',6),(76106,'الْمُرْسَلُونَ وَعِبادُكَ','الْمُرْسَلُونَ وَعِبادُكَ',0,1,1.8333,'ا000',6),(76107,'الْمُرْسَلُونَ وَعِبادُكَ الصّالِحُونَ','الْمُرْسَلُونَ وَعِبادُكَ الصّالِحُونَ',0,1,2,'ا000',6),(76108,'الْمُرْسَلِ','الْمُرْسَلِ',0,0,0.7333,'ا000',6),(76109,'الْمُرْسَلِ صَلَوتُكَ','الْمُرْسَلِ صَلَوتُكَ',0,1,1.7,'ا000',6),(76110,'الْمُرْسَلِ صَلَوتُكَ عَلَيْهِ','الْمُرْسَلِ صَلَوتُكَ عَلَيْهِ',0,1,2,'ا000',6),(76111,'الْمُسْتَكينُ','الْمُسْتَكينُ',0,0,0.8667,'ا000',6),(76112,'الْمُسْتَكينُ الضَّعيفُ','الْمُسْتَكينُ الضَّعيفُ',0,1,1.7667,'ا000',6),(76113,'الْمُسْتَكينُ الضَّعيفُ الْفَقيرُ','الْمُسْتَكينُ الضَّعيفُ الْفَقيرُ',0,1,2,'ا000',6),(76114,'الْمُطيعُ','الْمُطيعُ',0,0,0.6,'ا000',6),(76115,'الْمُطيعُ الدّائِبُ','الْمُطيعُ الدّائِبُ',0,1,1.6333,'ا000',6),(76116,'الْمُطيعُ الدّائِبُ السَّريعُ','الْمُطيعُ الدّائِبُ السَّريعُ',0,1,1.9667,'ا000',6),(76117,'الْمُقَرَّبُونَ','الْمُقَرَّبُونَ',0,0,1,'ا000',6),(76118,'الْمُقَرَّبُونَ وَاَنْبِياؤُكَ','الْمُقَرَّبُونَ وَاَنْبِياؤُكَ',0,1,2,'ا000',6),(76119,'الْمُقَرَّبُونَ وَاَنْبِياؤُكَ الْمُرْسَلُونَ','الْمُقَرَّبُونَ وَاَنْبِياؤُكَ الْمُرْسَلُونَ',0,1,2,'ا000',6),(76120,'الْمُكَفَّرِ','الْمُكَفَّرِ',0,0,0.8,'ا000',15),(76121,'الْمُكَفَّرِ عَنْهُمْ','الْمُكَفَّرِ عَنْهُمْ',0,1,1.7,'ا000',15),(76122,'الْمُكَفَّرِ عَنْهُمْ سَيِّئاتُهُمْ','الْمُكَفَّرِ عَنْهُمْ سَيِّئاتُهُمْ',0,1,2,'ا000',15),(76123,'الْمُنْزَلُ','الْمُنْزَلُ',0,0,0.7333,'ا000',6),(76124,'الْمُنْزَلُ مِنْ','الْمُنْزَلُ مِنْ',0,1,1.5333,'ا000',6),(76125,'الْمُنْزَلُ مِنْ عِنْدِكَ','الْمُنْزَلُ مِنْ عِنْدِكَ',0,1,1.8333,'ا000',6),(76126,'الْمُنْزَلِ','الْمُنْزَلِ',0,0,0.7333,'ا000',6),(76127,'الْمُنْزَلِ شَهْرُ','الْمُنْزَلِ شَهْرُ',0,1,1.6,'ا000',6),(76128,'الْمُنْزَلِ شَهْرُ رَمَضانَ','الْمُنْزَلِ شَهْرُ رَمَضانَ',0,1,1.9,'ا000',6),(76129,'الْمُنْزَلِ عَلى','الْمُنْزَلِ عَلى',0,1,1.5333,'ا000',6),(76130,'الْمُنْزَلِ عَلى نَبِيِّكَ','الْمُنْزَلِ عَلى نَبِيِّكَ',0,1,1.8667,'ا000',6),(76131,'الْمُوقِنينَ','الْمُوقِنينَ',0,0,0.8,'ا000',6),(76132,'الْمُوقِنينَ وَمُرافَقَةَ','الْمُوقِنينَ وَمُرافَقَةَ',0,1,1.8333,'ا000',6),(76133,'الْمُوقِنينَ وَمُرافَقَةَ الأَبْرارِ','الْمُوقِنينَ وَمُرافَقَةَ الأَبْرارِ',0,1,2,'ا000',6),(76134,'الْمِسْكينُ','الْمِسْكينُ',0,0,0.7333,'ا000',6),(76135,'الْمِسْكينُ الْمُسْتَكينُ','الْمِسْكينُ الْمُسْتَكينُ',0,1,1.8333,'ا000',6),(76136,'الْمِسْكينُ الْمُسْتَكينُ الضَّعيفُ','الْمِسْكينُ الْمُسْتَكينُ الضَّعيفُ',0,1,2,'ا000',6),(76137,'الْمِنَّةَ','الْمِنَّةَ',0,0,0.6667,'ا000',6),(76138,'الْمِنَّةَ اِنَّكَ','الْمِنَّةَ اِنَّكَ',0,1,1.6,'ا000',6),(76139,'الْمِنَّةَ اِنَّكَ اَنْتَ','الْمِنَّةَ اِنَّكَ اَنْتَ',0,1,1.8333,'ا000',6),(76140,'الْهَواءِ','الْهَواءِ',0,0,0.6,'ا000',6),(76141,'الْهَواءِ وَخازِنَ','الْهَواءِ وَخازِنَ',0,1,1.6,'ا000',6),(76142,'الْهَواءِ وَخازِنَ النُّورِ','الْهَواءِ وَخازِنَ النُّورِ',0,1,1.9,'ا000',6),(76143,'الْهُدى','الْهُدى',0,0,0.4667,'ا000',15),(76144,'الْهُدى وَالْفُرْقانِ','الْهُدى وَالْفُرْقانِ',0,1,1.7,'ا000',6),(76145,'الْهُدى وَالْفُرْقانِ اَللّـهُمَّ','الْهُدى وَالْفُرْقانِ اَللّـهُمَّ',0,1,2,'ا000',6),(76146,'الْواحِدُ','الْواحِدُ',0,0,0.6,'ا000',6),(76147,'الْواحِدُ فَلا','الْواحِدُ فَلا',0,1,1.4667,'ا000',6),(76148,'الْواحِدُ فَلا وَلَدَ','الْواحِدُ فَلا وَلَدَ',0,1,1.7,'ا000',6),(76149,'الْوَريدِ','الْوَريدِ',0,0,0.6,'ا000',6),(76150,'الْوَريدِ يا','الْوَريدِ يا',0,1,1.4,'ا000',6),(76151,'الْوَريدِ يا اَللهُ','الْوَريدِ يا اَللهُ',0,1,1.6333,'ا000',6),(76152,'الْوَفاةِ','الْوَفاةِ',0,0,0.6,'ا000',6),(76153,'الْوَفاةِ فَتَوَفَّني','الْوَفاةِ فَتَوَفَّني',0,1,1.7,'ا000',6),(76154,'الْوَفاةِ فَتَوَفَّني مُوالِياً','الْوَفاةِ فَتَوَفَّني مُوالِياً',0,1,2,'ا000',6),(76155,'الَْمحْتُومِ','الَْمحْتُومِ',0,0,0.8,'ا000',15),(76156,'الَْمحْتُومِ وَفيـما','الَْمحْتُومِ وَفيـما',0,1,1.6667,'ا000',15),(76157,'الَْمحْتُومِ وَفيـما تَفْرُقُ','الَْمحْتُومِ وَفيـما تَفْرُقُ',0,1,1.9667,'ا000',15),(76158,'الَْمحْرُومينَ','الَْمحْرُومينَ',0,0,0.9333,'ا000',6),(76159,'الَْمحْرُومينَ allah\'ım','الَْمحْرُومينَ allah',0,1,1.7667,'ا450',6),(76160,'الَْمحْرُومينَ allah\'ım ramazan','الَْمحْرُومينَ allah ramazan',0,1,2,'ا456525',6),(76161,'الَْمخْلُوقُ','الَْمخْلُوقُ',0,0,0.8,'ا000',15),(76162,'الَْمخْلُوقُ وَاَنْتَ','الَْمخْلُوقُ وَاَنْتَ',0,1,1.7,'ا000',6),(76163,'الَْمخْلُوقُ وَاَنْتَ الْحَيُّ','الَْمخْلُوقُ وَاَنْتَ الْحَيُّ',0,1,2,'ا000',6),(76164,'الُْمجيبُ','الُْمجيبُ',0,0,0.6,'ا000',6),(76165,'الُْمجيبُ وَالرَّبُّ','الُْمجيبُ وَالرَّبُّ',0,1,1.6667,'ا000',6),(76166,'الُْمجيبُ وَالرَّبُّ الْقَريبُ','الُْمجيبُ وَالرَّبُّ الْقَريبُ',0,1,2,'ا000',6),(76167,'الُْمجَلَّلَةِ','الُْمجَلَّلَةِ',0,0,0.9333,'ا000',6),(76168,'الُْمجَلَّلَةِ وَدِفاعِ','الُْمجَلَّلَةِ وَدِفاعِ',0,1,1.7667,'ا000',6),(76169,'الُْمجَلَّلَةِ وَدِفاعِ الاَسْقامِ','الُْمجَلَّلَةِ وَدِفاعِ الاَسْقامِ',0,1,2,'ا000',6),(76170,'الُْمخْبِتينَ','الُْمخْبِتينَ',0,0,0.8667,'ا000',6),(76171,'الُْمخْبِتينَ وَاِخْلاصَ','الُْمخْبِتينَ وَاِخْلاصَ',0,1,1.8,'ا000',6),(76172,'الُْمخْبِتينَ وَاِخْلاصَ الْمُوقِنينَ','الُْمخْبِتينَ وَاِخْلاصَ الْمُوقِنينَ',0,1,2,'ا000',6),(76173,'الُْمخْطِئُ','الُْمخْطِئُ',0,0,0.7333,'ا000',6),(76174,'الُْمخْطِئُ وَاَنْتَ','الُْمخْطِئُ وَاَنْتَ',0,1,1.6667,'ا000',6),(76175,'الُْمخْطِئُ وَاَنْتَ الْخالِقُ','الُْمخْطِئُ وَاَنْتَ الْخالِقُ',0,1,2,'ا000',6),(76176,'امْدُدْ','امْدُدْ',0,0,0.4667,'ا000',6),(76177,'امْدُدْ لي','امْدُدْ لي',0,1,1.3333,'ا000',6),(76178,'امْدُدْ لي في','امْدُدْ لي في',0,1,1.4333,'ا000',6),(76179,'انْقَضَتْ','انْقَضَتْ',0,0,0.6,'ا000',6),(76180,'انْقَضَتْ وَلَياليهِ','انْقَضَتْ وَلَياليهِ',0,1,1.6667,'ا000',6),(76181,'انْقَضَتْ وَلَياليهِ قَدْ','انْقَضَتْ وَلَياليهِ قَدْ',0,1,1.8333,'ا000',6),(76182,'ايتاءَ','ايتاءَ',0,0,0.4,'ا000',6),(76183,'ايتاءَ الزَّكاةِ','ايتاءَ الزَّكاةِ',0,1,1.5333,'ا000',6),(76184,'ايتاءَ الزَّكاةِ اَللّـهُمَّ','ايتاءَ الزَّكاةِ اَللّـهُمَّ',0,1,1.9333,'ا000',6),(76185,'ايّوبَ','ايّوبَ',0,0,0.4,'ا000',6),(76186,'ايّوبَ عليه','ايّوبَ عليه',0,1,1.3667,'ا000',6),(76187,'ايّوبَ عليه السلام','ايّوبَ عليه السلام',0,1,1.6,'ا000',6),(76188,'اَبْدانَنا','اَبْدانَنا',0,0,0.6667,'ا000',6),(76189,'اَبْدانَنا مِنَ','اَبْدانَنا مِنَ',0,1,1.5,'ا000',6),(76190,'اَبْدانَنا مِنَ الْعِلَلِ','اَبْدانَنا مِنَ الْعِلَلِ',0,1,1.8333,'ا000',6),(76191,'اَبْطَأَتَ','اَبْطَأَتَ',0,0,0.6667,'ا000',6),(76192,'اَبْطَأَتَ عَنّي','اَبْطَأَتَ عَنّي',0,1,1.5333,'ا000',6),(76193,'اَبْطَأَتَ عَنّي في','اَبْطَأَتَ عَنّي في',0,1,1.6333,'ا000',6),(76194,'اَبْقَيْتَني','اَبْقَيْتَني',0,0,0.8,'ا000',15),(76195,'اَبْقَيْتَني فَاِنَّهُ','اَبْقَيْتَني فَاِنَّهُ',0,1,1.7333,'ا000',6),(76196,'اَبْقَيْتَني فَاِنَّهُ لا','اَبْقَيْتَني فَاِنَّهُ لا',0,1,1.8333,'ا000',6),(76197,'اَتَدَبَّرُ','اَتَدَبَّرُ',0,0,0.7333,'ا000',6),(76198,'اَتَدَبَّرُ آياتِهِ','اَتَدَبَّرُ آياتِهِ',0,1,1.6333,'ا000',6),(76199,'اَتَدَبَّرُ آياتِهِ وَاَحْكامَهُ','اَتَدَبَّرُ آياتِهِ وَاَحْكامَهُ',0,1,2,'ا000',6),(76200,'اَجَلي','اَجَلي',0,0,0.4,'ا000',15),(76201,'اَجَلي يا','اَجَلي يا',0,1,1.3,'ا000',6),(76202,'اَجَلي يا اَللهُ','اَجَلي يا اَللهُ',0,1,1.5333,'ا000',6),(76203,'اَجَلَي','اَجَلَي',0,0,0.4667,'ا000',6),(76204,'اَجَلَي اَسْأَلُكَ','اَجَلَي اَسْأَلُكَ',0,1,1.6,'ا000',6),(76205,'اَجَلَي اَسْأَلُكَ سُؤالَ','اَجَلَي اَسْأَلُكَ سُؤالَ',0,1,1.8333,'ا000',6),(76206,'اَجْمَعينَ','اَجْمَعينَ',0,0,0.6667,'ا000',21),(76207,'اَجْمَعينَ فَاَسْأَلُكَ','اَجْمَعينَ فَاَسْأَلُكَ',0,1,1.7667,'ا000',6),(76208,'اَجْمَعينَ فَاَسْأَلُكَ بِما','اَجْمَعينَ فَاَسْأَلُكَ بِما',0,1,1.9333,'ا000',6),(76209,'اَجْمَعينَ وَافْعَلْ','اَجْمَعينَ وَافْعَلْ',0,1,1.6667,'ا000',6),(76210,'اَجْمَعينَ وَافْعَلْ بي','اَجْمَعينَ وَافْعَلْ بي',0,1,1.7667,'ا000',6),(76211,'اَحاطَ','اَحاطَ',0,0,0.4,'ا000',6),(76212,'اَحاطَ بِكُلِّ','اَحاطَ بِكُلِّ',0,1,1.4667,'ا000',6),(76213,'اَحاطَ بِكُلِّ شَيْءٍ','اَحاطَ بِكُلِّ شَيْءٍ',0,1,1.7,'ا000',6),(76214,'اَحَداً','اَحَداً',0,0,0.4667,'ا000',15),(76215,'اَحَداً مِنْ','اَحَداً مِنْ',0,1,1.4,'ا000',15),(76216,'اَحَداً مِنْ خَلْقِكَ','اَحَداً مِنْ خَلْقِكَ',0,1,1.7,'ا000',15),(76217,'اَحَدٌ','اَحَدٌ',0,0,0.4,'ا000',15),(76218,'اَحَدٌ allah\'ım','اَحَدٌ allah',0,1,1.5,'ا450',6),(76219,'اَحَدٌ allah\'ım indirilen','اَحَدٌ allah indirilen',0,1,1.8333,'ا453645',6),(76220,'اَحَدَ','اَحَدَ',0,0,0.4,'ا000',6),(76221,'اَحَدُ','اَحَدُ',0,0,0.4,'ا000',15),(76222,'اَحَدُ يا','اَحَدُ يا',0,1,1.3,'ا000',15),(76223,'اَحَدُ يا صَمَدُ','اَحَدُ يا صَمَدُ',0,1,1.5333,'ا000',15),(76224,'اَحَدُ يا واحِدُ','اَحَدُ يا واحِدُ',0,1,1.5333,'ا000',6),(76225,'اَحَطْتَ','اَحَطْتَ',0,0,0.5333,'ا000',6),(76226,'اَحَطْتَ بِجَميعِ','اَحَطْتَ بِجَميعِ',0,1,1.5667,'ا000',6),(76227,'اَحَطْتَ بِجَميعِ الاُمُورِ','اَحَطْتَ بِجَميعِ الاُمُورِ',0,1,1.9,'ا000',6),(76228,'اَخافُ','اَخافُ',0,0,0.4,'ا000',19),(76229,'اَخافُ ضَرَرَ','اَخافُ ضَرَرَ',0,1,1.4333,'ا000',6),(76230,'اَخافُ ضَرَرَ عاقِبَتهِ','اَخافُ ضَرَرَ عاقِبَتهِ',0,1,1.7667,'ا000',6),(76231,'اَدَّيْنا','اَدَّيْنا',0,0,0.6,'ا000',6),(76232,'اَدَّيْنا مَفْرُوضَكَ','اَدَّيْنا مَفْرُوضَكَ',0,1,1.7,'ا000',6),(76233,'اَدَّيْنا مَفْرُوضَكَ فيهِ','اَدَّيْنا مَفْرُوضَكَ فيهِ',0,1,1.8667,'ا000',6),(76234,'اَدِّ','اَدِّ',0,0,0.3333,'ا000',6),(76235,'اَدِّ عَنّا','اَدِّ عَنّا',0,1,1.3667,'ا000',6),(76236,'اَدِّ عَنّا حَقَّ','اَدِّ عَنّا حَقَّ',0,1,1.5667,'ا000',6),(76237,'اَرْحَمَ','اَرْحَمَ',0,0,0.5333,'ا000',19),(76238,'اَرْحَمَ الرّاحِمينَ','اَرْحَمَ الرّاحِمينَ',0,1,1.6667,'ا000',19),(76239,'اَرْحَمَ الرّاحِمينَ allah\'ım','اَرْحَمَ الرّاحِمينَ allah',0,1,1.9667,'ا450',19),(76240,'اَرْحَمَ الرّاحِمينَ وَامْنَعْني','اَرْحَمَ الرّاحِمينَ وَامْنَعْني',0,1,2,'ا000',6),(76241,'اَرْحَمَ الرّاحِمينَ وَاَكْرَمَ','اَرْحَمَ الرّاحِمينَ وَاَكْرَمَ',0,1,2,'ا000',6),(76242,'اَرْحَمَ الرّاحِمينَ يا','اَرْحَمَ الرّاحِمينَ يا',0,1,1.7667,'ا000',15),(76243,'اَرْسَلْتَهُ','اَرْسَلْتَهُ',0,0,0.8,'ا000',6),(76244,'اَرْسَلْتَهُ بِهِ','اَرْسَلْتَهُ بِهِ',0,1,1.5667,'ا000',6),(76245,'اَرْسَلْتَهُ بِهِ وَبِحَقِّ','اَرْسَلْتَهُ بِهِ وَبِحَقِّ',0,1,1.9,'ا000',6),(76246,'اَرْضى','اَرْضى',0,0,0.4,'ا000',6),(76247,'اَرْضى مَنْ','اَرْضى مَنْ',0,1,1.3667,'ا000',6),(76248,'اَرْضى مَنْ طَلَعَ','اَرْضى مَنْ طَلَعَ',0,1,1.6,'ا000',6),(76249,'اَرْضَكَ','اَرْضَكَ',0,0,0.5333,'ا000',6),(76250,'اَرْضَكَ طَوْعاً','اَرْضَكَ طَوْعاً',0,1,1.5333,'ا000',6),(76251,'اَرْضَكَ طَوْعاً وَتُمَتِّعَهُ','اَرْضَكَ طَوْعاً وَتُمَتِّعَهُ',0,1,2,'ا000',6),(76252,'اَساءَ','اَساءَ',0,0,0.4,'ا000',15),(76253,'اَساءَ وَظَلَمَ','اَساءَ وَظَلَمَ',0,1,1.5,'ا000',6),(76254,'اَساءَ وَظَلَمَ وَاسْتَكانَ','اَساءَ وَظَلَمَ وَاسْتَكانَ',0,1,1.9,'ا000',6),(76255,'اَسْأَلكَ','اَسْأَلكَ',0,0,0.6,'ا000',6),(76256,'اَسْأَلكَ اَنْ','اَسْأَلكَ اَنْ',0,1,1.4667,'ا000',6),(76257,'اَسْأَلكَ اَنْ تُصَلِّيَ','اَسْأَلكَ اَنْ تُصَلِّيَ',0,1,1.8,'ا000',6),(76258,'اَسْأَلُكَ','اَسْأَلُكَ',0,0,0.6667,'ا000',19),(76259,'اَسْأَلُكَ اَنْ','اَسْأَلُكَ اَنْ',0,1,1.5,'ا000',15),(76260,'اَسْأَلُكَ اَنْ تُصَلِّيَ','اَسْأَلُكَ اَنْ تُصَلِّيَ',0,1,1.8333,'ا000',6),(76261,'اَسْأَلُكَ اِخْباتَ','اَسْأَلُكَ اِخْباتَ',0,1,1.6333,'ا000',6),(76262,'اَسْأَلُكَ اِخْباتَ الُْمخْبِتينَ','اَسْأَلُكَ اِخْباتَ الُْمخْبِتينَ',0,1,2,'ا000',6),(76263,'اَسْأَلُكَ بكَ','اَسْأَلُكَ بكَ',0,1,1.4667,'ا000',6),(76264,'اَسْأَلُكَ بكَ وَبِما','اَسْأَلُكَ بكَ وَبِما',0,1,1.7,'ا000',6),(76265,'اَسْأَلُكَ بِإسْمِكَ','اَسْأَلُكَ بِإسْمِكَ',0,1,1.6667,'ا000',6),(76266,'اَسْأَلُكَ بِإسْمِكَ الَّذي','اَسْأَلُكَ بِإسْمِكَ الَّذي',0,1,1.9,'ا000',6),(76267,'اَسْأَلُكَ بِرَحْمَتِكَ','اَسْأَلُكَ بِرَحْمَتِكَ',0,1,1.7667,'ا000',15),(76268,'اَسْأَلُكَ بِرَحْمَتِكَ اَنْ','اَسْأَلُكَ بِرَحْمَتِكَ اَنْ',0,1,1.9333,'ا000',6),(76269,'اَسْأَلُكَ بِكِتابِكَ','اَسْأَلُكَ بِكِتابِكَ',0,1,1.7,'ا000',6),(76270,'اَسْأَلُكَ بِكِتابِكَ وَما','اَسْأَلُكَ بِكِتابِكَ وَما',0,1,1.8667,'ا000',6),(76271,'اَسْأَلُكَ سُؤالَ','اَسْأَلُكَ سُؤالَ',0,1,1.5667,'ا000',6),(76272,'اَسْأَلُكَ سُؤالَ مَنْ','اَسْأَلُكَ سُؤالَ مَنْ',0,1,1.7333,'ا000',6),(76273,'اَسْتَغْفِرُ','اَسْتَغْفِرُ',0,0,0.8,'ا000',15),(76274,'اَسْتَغْفِرُ اللهَ','اَسْتَغْفِرُ اللهَ',0,1,1.6,'ا000',15),(76275,'اَسْتَغْفِرُ اللهَ رَبّي','اَسْتَغْفِرُ اللهَ رَبّي',0,1,1.8,'ا000',6),(76276,'اَسْقامٌ','اَسْقامٌ',0,0,0.5333,'ا000',6),(76277,'اَسْقامٌ يا','اَسْقامٌ يا',0,1,1.3667,'ا000',6),(76278,'اَسْقامٌ يا مَنْ','اَسْقامٌ يا مَنْ',0,1,1.5333,'ا000',6),(76279,'اَشْهَدُ','اَشْهَدُ',0,0,0.5333,'ا000',6),(76280,'اَشْهَدُ اَنَّ','اَشْهَدُ اَنَّ',0,1,1.4667,'ا000',6),(76281,'اَشْهَدُ اَنَّ هذا','اَشْهَدُ اَنَّ هذا',0,1,1.6,'ا000',6),(76282,'اَشْهَدُ بِذلِكَ','اَشْهَدُ بِذلِكَ',0,1,1.5333,'ا000',6),(76283,'اَشْهَدُ بِذلِكَ عَلى','اَشْهَدُ بِذلِكَ عَلى',0,1,1.7,'ا000',6),(76284,'اَصْرِفُ','اَصْرِفُ',0,0,0.5333,'ا000',6),(76285,'اَصْرِفُ عَنْها','اَصْرِفُ عَنْها',0,1,1.5,'ا000',6),(76286,'اَصْرِفُ عَنْها سُوءاً','اَصْرِفُ عَنْها سُوءاً',0,1,1.7333,'ا000',6),(76287,'اَعُوذُ','اَعُوذُ',0,0,0.4667,'ا000',15),(76288,'اَعُوذُ 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خالِقُ',0,1,1.5333,'ا000',6),(76334,'اَللهُ يا رَحيمُ','اَللهُ يا رَحيمُ',0,1,1.5333,'ا000',6),(76335,'اَللهُ يا رَحْمـنُ','اَللهُ يا رَحْمـنُ',0,1,1.6,'ا000',6),(76336,'اَللهُ يا رَحْمنُ','اَللهُ يا رَحْمنُ',0,1,1.5667,'ا000',15),(76337,'اَللهُ يا سَميعُ','اَللهُ يا سَميعُ',0,1,1.5333,'ا000',6),(76338,'اَللهُ يا ظاهِرُ','اَللهُ يا ظاهِرُ',0,1,1.5333,'ا000',6),(76339,'اَللهُ يا فَرْدُ','اَللهُ يا فَرْدُ',0,1,1.5333,'ا000',6),(76340,'اَللهُ يا قاهِرُ','اَللهُ يا قاهِرُ',0,1,1.5333,'ا000',6),(76341,'اَللهُ يا قَريبُ','اَللهُ يا قَريبُ',0,1,1.5333,'ا000',6),(76342,'اَللهُ يا قُدُّوسُ','اَللهُ يا قُدُّوسُ',0,1,1.6,'ا000',6),(76343,'اَللهُ يا لَطيفُ','اَللهُ يا لَطيفُ',0,1,1.5333,'ا000',6),(76344,'اَللهُ يا مُجيبُ','اَللهُ يا مُجيبُ',0,1,1.5333,'ا000',6),(76345,'اَللهُ يا وارِثُ','اَللهُ يا وارِثُ',0,1,1.5333,'ا000',6),(76346,'اَللّـهُمَّ اجْعَلني','اَللّـهُمَّ اجْعَلني',0,1,1.6667,'ا000',6),(76347,'اَللّـهُمَّ اجْعَلني تابِعاً','اَللّـهُمَّ اجْعَلني تابِعاً',0,1,1.9333,'ا000',6),(76348,'اَللّـهُمَّ اجْعَلْ فيـما','اَللّـهُمَّ اجْعَلْ فيـما',0,1,1.8333,'ا000',15),(76349,'اَللّـهُمَّ اجْعَلْنا','اَللّـهُمَّ اجْعَلْنا',0,1,1.7,'ا000',21),(76350,'اَللّـهُمَّ اجْعَلْنا مِمَّنْ','اَللّـهُمَّ اجْعَلْنا مِمَّنْ',0,1,1.9667,'ا000',6),(76351,'اَللّـهُمَّ اجْعَلْني في','اَللّـهُمَّ اجْعَلْني في',0,1,1.8,'ا000',6),(76352,'اَللّـهُمَّ اجْعَلْني مِمَّنْ','اَللّـهُمَّ اجْعَلْني مِمَّنْ',0,1,1.9667,'ا000',6),(76353,'اَللّـهُمَّ ارْزُقْنا','اَللّـهُمَّ ارْزُقْنا',0,1,1.7,'ا000',6),(76354,'اَللّـهُمَّ ارْزُقْنا الاِفْطارَ','اَللّـهُمَّ ارْزُقْنا الاِفْطارَ',0,1,2,'ا000',6),(76355,'اَللّـهُمَّ ارْزُقْنا صِيامَهُ','اَللّـهُمَّ ارْزُقْنا صِيامَهُ',0,1,2,'ا000',6),(76356,'اَللّـهُمَّ ارْزُقْني التَّجافِيَ','اَللّـهُمَّ ارْزُقْني التَّجافِيَ',0,1,2,'ا000',6),(76357,'اَللّـهُمَّ اشْرَحْ','اَللّـهُمَّ اشْرَحْ',0,1,1.6333,'ا000',6),(76358,'اَللّـهُمَّ اشْرَحْ بِالْقُرْآنِ','اَللّـهُمَّ اشْرَحْ بِالْقُرْآنِ',0,1,2,'ا000',6),(76359,'اَللّـهُمَّ الْعَنْ قَتَلَةَ','اَللّـهُمَّ الْعَنْ قَتَلَةَ',0,1,1.9333,'ا000',6),(76360,'اَللّـهُمَّ امْدُدْ','اَللّـهُمَّ امْدُدْ',0,1,1.6333,'ا000',6),(76361,'اَللّـهُمَّ امْدُدْ لي','اَللّـهُمَّ امْدُدْ لي',0,1,1.7333,'ا000',6),(76362,'اَللّـهُمَّ اَدِّ','اَللّـهُمَّ اَدِّ',0,1,1.5667,'ا000',6),(76363,'اَللّـهُمَّ اَدِّ عَنّا','اَللّـهُمَّ اَدِّ عَنّا',0,1,1.7667,'ا000',6),(76364,'اَللّـهُمَّ اَعِنّا','اَللّـهُمَّ اَعِنّا',0,1,1.6333,'ا000',6),(76365,'اَللّـهُمَّ اَعِنّا عَلى','اَللّـهُمَّ اَعِنّا عَلى',0,1,1.8,'ا000',6),(76366,'اَللّـهُمَّ اَنْ','اَللّـهُمَّ اَنْ',0,1,1.5333,'ا000',6),(76367,'اَللّـهُمَّ اَنْ تُحيطَ','اَللّـهُمَّ اَنْ تُحيطَ',0,1,1.7667,'ا000',6),(76368,'اَللّـهُمَّ اَنْتَ','اَللّـهُمَّ اَنْتَ',0,1,1.6,'ا000',21),(76369,'اَللّـهُمَّ اَنْتَ الْواحِدُ','اَللّـهُمَّ اَنْتَ الْواحِدُ',0,1,1.9333,'ا000',6),(76370,'اَللّـهُمَّ اَهِلَّهُ','اَللّـهُمَّ اَهِلَّهُ',0,1,1.7,'ا000',6),(76371,'اَللّـهُمَّ اَهِلَّهُ عَلَيْنا','اَللّـهُمَّ اَهِلَّهُ عَلَيْنا',0,1,2,'ا000',6),(76372,'اَللّـهُمَّ اِنّي اَسْأَلُكَ','اَللّـهُمَّ اِنّي اَسْأَلُكَ',0,1,1.9333,'ا000',19),(76373,'اَللّـهُمَّ اِنّي اَشْهَدُ','اَللّـهُمَّ اِنّي اَشْهَدُ',0,1,1.8667,'ا000',6),(76374,'اَللّـهُمَّ اِنّي اَمْسَيْتُ','اَللّـهُمَّ اِنّي اَمْسَيْتُ',0,1,1.9333,'ا000',6),(76375,'اَللّـهُمَّ اِنّي قَدْ','اَللّـهُمَّ اِنّي قَدْ',0,1,1.7333,'ا000',6),(76376,'اَللّـهُمَّ اِنّي نَشَرْتُ','اَللّـهُمَّ اِنّي نَشَرْتُ',0,1,1.8667,'ا000',6),(76377,'اَللّـهُمَّ اِنَّكَ','اَللّـهُمَّ اِنَّكَ',0,1,1.6333,'ا000',15),(76378,'اَللّـهُمَّ اِنَّكَ قُلْتَ','اَللّـهُمَّ اِنَّكَ قُلْتَ',0,1,1.8667,'ا000',6),(76379,'اَللّـهُمَّ اِنَّهُ','اَللّـهُمَّ اِنَّهُ',0,1,1.6333,'ا000',15),(76380,'اَللّـهُمَّ اِنَّهُ قَدْ','اَللّـهُمَّ اِنَّهُ قَدْ',0,1,1.8,'ا000',6),(76381,'اَللّـهُمَّ اِنِّي','اَللّـهُمَّ اِنِّي',0,1,1.6,'ا000',15),(76382,'اَللّـهُمَّ اْجْعَلْ','اَللّـهُمَّ اْجْعَلْ',0,1,1.6667,'ا000',6),(76383,'اَللّـهُمَّ اْجْعَلْ فيـما','اَللّـهُمَّ اْجْعَلْ فيـما',0,1,1.8667,'ا000',6),(76384,'اَللّـهُمَّ بارِكْ','اَللّـهُمَّ بارِكْ',0,1,1.6,'ا000',6),(76385,'اَللّـهُمَّ بارِكْ لَنا','اَللّـهُمَّ بارِكْ لَنا',0,1,1.7667,'ا000',6),(76386,'اَللّـهُمَّ بِحَقِّ','اَللّـهُمَّ بِحَقِّ',0,1,1.6333,'ا000',6),(76387,'اَللّـهُمَّ بِحَقِّ هذَا','اَللّـهُمَّ بِحَقِّ هذَا',0,1,1.8,'ا000',6),(76388,'اَللّـهُمَّ رَبَّ','اَللّـهُمَّ رَبَّ',0,1,1.5667,'ا000',15),(76389,'اَللّـهُمَّ رَبَّ السَّماواتِ','اَللّـهُمَّ رَبَّ السَّماواتِ',0,1,1.9667,'ا000',6),(76390,'اَللّـهُمَّ رَبَّ شَهْرِ','اَللّـهُمَّ رَبَّ شَهْرِ',0,1,1.8,'ا000',15),(76391,'اَللّـهُمَّ سَلِّمْنا','اَللّـهُمَّ سَلِّمْنا',0,1,1.7,'ا000',6),(76392,'اَللّـهُمَّ سَلِّمْهُ','اَللّـهُمَّ سَلِّمْهُ',0,1,1.7,'ا000',6),(76393,'اَللّـهُمَّ سَلِّمْهُ لَنا','اَللّـهُمَّ سَلِّمْهُ لَنا',0,1,1.8667,'ا000',6),(76394,'اَللّـهُمَّ سَهِّلْ','اَللّـهُمَّ سَهِّلْ',0,1,1.6333,'ا000',6),(76395,'اَللّـهُمَّ سَهِّلْ لَنا','اَللّـهُمَّ سَهِّلْ لَنا',0,1,1.8,'ا000',6),(76396,'اَللّـهُمَّ صَحِّحْ','اَللّـهُمَّ صَحِّحْ',0,1,1.6333,'ا000',6),(76397,'اَللّـهُمَّ صَحِّحْ اَبْدانَنا','اَللّـهُمَّ صَحِّحْ اَبْدانَنا',0,1,2,'ا000',6),(76398,'اَللّـهُمَّ صَلِّ','اَللّـهُمَّ صَلِّ',0,1,1.5667,'ا000',21),(76399,'اَللّـهُمَّ صَلِّ عَلى','اَللّـهُمَّ صَلِّ عَلى',0,1,1.7333,'ا000',21),(76400,'اَللّـهُمَّ فيهِ','اَللّـهُمَّ فيهِ',0,1,1.5333,'ا000',6),(76401,'اَللّـهُمَّ فيهِ لِلطّاعَةِ','اَللّـهُمَّ فيهِ لِلطّاعَةِ',0,1,1.9,'ا000',6),(76402,'اَللّـهُمَّ فَاجْعَلْ','اَللّـهُمَّ فَاجْعَلْ',0,1,1.7,'ا000',6),(76403,'اَللّـهُمَّ فَاجْعَلْ نَظَري','اَللّـهُمَّ فَاجْعَلْ نَظَري',0,1,1.9333,'ا000',6),(76404,'اَللّـهُمَّ فَبارِكْ','اَللّـهُمَّ فَبارِكْ',0,1,1.6667,'ا000',6),(76405,'اَللّـهُمَّ فَبارِكْ لَنا','اَللّـهُمَّ فَبارِكْ لَنا',0,1,1.8333,'ا000',6),(76406,'اَللّـهُمَّ فَبِذلِكَ','اَللّـهُمَّ فَبِذلِكَ',0,1,1.7,'ا000',6),(76407,'اَللّـهُمَّ فَبِذلِكَ فَاكْفِني','اَللّـهُمَّ فَبِذلِكَ فَاكْفِني',0,1,2,'ا000',6),(76408,'اَللّـهُمَّ فَقَوِّنا','اَللّـهُمَّ فَقَوِّنا',0,1,1.7,'ا000',6),(76409,'اَللّـهُمَّ فَقَوِّنا عَلى','اَللّـهُمَّ فَقَوِّنا عَلى',0,1,1.8667,'ا000',6),(76410,'اَللّـهُمَّ قَدْ','اَللّـهُمَّ قَدْ',0,1,1.5333,'ا000',6),(76411,'اَللّـهُمَّ قَدْ حَضَرَ','اَللّـهُمَّ قَدْ حَضَرَ',0,1,1.7667,'ا000',6),(76412,'اَللّـهُمَّ كَما','اَللّـهُمَّ كَما',0,1,1.5333,'ا000',6),(76413,'اَللّـهُمَّ كُنْ','اَللّـهُمَّ كُنْ',0,1,1.5333,'ا000',6),(76414,'اَللّـهُمَّ كُنْ لِوَلِيِّكَ','اَللّـهُمَّ كُنْ لِوَلِيِّكَ',0,1,1.9333,'ا000',6),(76415,'اَللّـهُمَّ لا','اَللّـهُمَّ لا',0,1,1.4667,'ا000',10),(76416,'اَللّـهُمَّ لا تَجْعَلْني','اَللّـهُمَّ لا تَجْعَلْني',0,1,1.8333,'ا000',6),(76417,'اَللّـهُمَّ لا تَجْعَلْهُ','اَللّـهُمَّ لا تَجْعَلْهُ',0,1,1.8333,'ا000',6),(76418,'اَللّـهُمَّ لا تُسَلِّطْ','اَللّـهُمَّ لا تُسَلِّطْ',0,1,1.8,'ا000',6),(76419,'اَللّـهُمَّ لا تُطْعِمْنا','اَللّـهُمَّ لا تُطْعِمْنا',0,1,1.8333,'ا000',6),(76420,'اَللّـهُمَّ هذا','اَللّـهُمَّ هذا',0,1,1.5,'ا000',15),(76421,'اَللّـهُمَّ هذا شَهْرُ','اَللّـهُمَّ هذا شَهْرُ',0,1,1.7333,'ا000',15),(76422,'اَللّـهُمَّ وَجَنِّبْني','اَللّـهُمَّ وَجَنِّبْني',0,1,1.7667,'ا000',6),(76423,'اَللّـهُمَّ وَجَنِّبْني في','اَللّـهُمَّ وَجَنِّبْني في',0,1,1.8667,'ا000',6),(76424,'اَللّـهُمَّ وَفِّقْني','اَللّـهُمَّ وَفِّقْني',0,1,1.7,'ا000',10),(76425,'اَللّـهُمَّ وَفِّقْني لِكُلِّ','اَللّـهُمَّ وَفِّقْني لِكُلِّ',0,1,1.9667,'ا000',6),(76426,'اَللّـهُمَّ وَهذِهِ','اَللّـهُمَّ وَهذِهِ',0,1,1.6333,'ا000',6),(76427,'اَللّـهُمَّ وَهذِهِ اَيّامُ','اَللّـهُمَّ وَهذِهِ اَيّامُ',0,1,1.9,'ا000',6),(76428,'اَللّـهُمَّ يا','اَللّـهُمَّ يا',0,1,1.4667,'ا000',6),(76429,'اَللّـهُمَّ يا مَنْ','اَللّـهُمَّ يا مَنْ',0,1,1.6333,'ا000',6),(76430,'اَلْحَمْد','اَلْحَمْد',0,0,0.6,'ا000',6),(76431,'اَلْحَمْد للهِ','اَلْحَمْد للهِ',0,1,1.4667,'ا000',6),(76432,'اَلْحَمْد للهِ الَّذي','اَلْحَمْد للهِ الَّذي',0,1,1.7,'ا000',6),(76433,'اَلْفِ','اَلْفِ',0,0,0.4,'ا000',15),(76434,'اَلْفِ شَهْرٍ','اَلْفِ شَهْرٍ',0,1,1.4333,'ا000',15),(76435,'اَلْفِ شَهْرٍ اَللّـهُمَّ','اَلْفِ شَهْرٍ اَللّـهُمَّ',0,1,1.8333,'ا000',15),(76436,'اَلْفِ شَهْرٍ وَرَبَّ','اَلْفِ شَهْرٍ وَرَبَّ',0,1,1.7,'ا000',6),(76437,'اَلْقاكَ','اَلْقاكَ',0,0,0.5333,'ا000',6),(76438,'اَلْقاكَ allah\'ım','اَلْقاكَ allah',0,1,1.5667,'ا450',6),(76439,'اَلْقاكَ allah\'ım işte','اَلْقاكَ allah işte',0,1,1.7333,'ا453',6),(76440,'اَلْهِمْنا','اَلْهِمْنا',0,0,0.6667,'ا000',6),(76441,'اَلْهِمْنا ذِكْرَكَ','اَلْهِمْنا ذِكْرَكَ',0,1,1.6333,'ا000',6),(76442,'اَلْهِمْنا ذِكْرَكَ وَجَنِّبْنا','اَلْهِمْنا ذِكْرَكَ وَجَنِّبْنا',0,1,2,'ا000',6),(76443,'اَميرِ الْمُؤمِنينَ','اَميرِ الْمُؤمِنينَ',0,1,1.6333,'ا000',6),(76444,'اَميرِ الْمُؤمِنينَ allah\'ım','اَميرِ الْمُؤمِنينَ allah',0,1,1.9333,'ا450',6),(76445,'اَمَرْتَني','اَمَرْتَني',0,0,0.6667,'ا000',15),(76446,'اَمَرْتَني بِالدُّعاءِ','اَمَرْتَني بِالدُّعاءِ',0,1,1.7333,'ا000',6),(76447,'اَمَرْتَني بِالدُّعاءِ وَتَكَفَّلْتَ','اَمَرْتَني بِالدُّعاءِ وَتَكَفَّلْتَ',0,1,2,'ا000',6),(76448,'اَمَلي','اَمَلي',0,0,0.4,'ا000',15),(76449,'اَمَلي وَاِنْ','اَمَلي وَاِنْ',0,1,1.4333,'ا000',6),(76450,'اَمَلي وَاِنْ كُنْتُ','اَمَلي وَاِنْ كُنْتُ',0,1,1.6667,'ا000',6),(76451,'اَمْرِكَ','اَمْرِكَ',0,0,0.5333,'ا000',19),(76452,'اَمْرِكَ وَاجْعَلْهُ','اَمْرِكَ وَاجْعَلْهُ',0,1,1.6667,'ا000',6),(76453,'اَمْرِكَ وَاجْعَلْهُ حَلالاً','اَمْرِكَ وَاجْعَلْهُ حَلالاً',0,1,1.9333,'ا000',6),(76454,'اَمْرِكَ وَاَلْطَفَ','اَمْرِكَ وَاَلْطَفَ',0,1,1.6333,'ا000',6),(76455,'اَمْرِكَ وَاَلْطَفَ ما','اَمْرِكَ وَاَلْطَفَ ما',0,1,1.7333,'ا000',6),(76456,'اَمْسَيْتُ','اَمْسَيْتُ',0,0,0.6667,'ا000',6),(76457,'اَمْسَيْتُ لَكَ','اَمْسَيْتُ لَكَ',0,1,1.5,'ا000',6),(76458,'اَمْسَيْتُ لَكَ عَبْداً','اَمْسَيْتُ لَكَ عَبْداً',0,1,1.7667,'ا000',6),(76459,'اَمْلِكُ','اَمْلِكُ',0,0,0.5333,'ا000',6),(76460,'اَمْلِكُ لِنَفْسي','اَمْلِكُ لِنَفْسي',0,1,1.5667,'ا000',6),(76461,'اَمْلِكُ لِنَفْسي نَفْعاً','اَمْلِكُ لِنَفْسي نَفْعاً',0,1,1.8333,'ا000',6),(76462,'اَمْنٍ','اَمْنٍ',0,0,0.4,'ا000',6),(76463,'اَمْنٍ مِنَ','اَمْنٍ مِنَ',0,1,1.3667,'ا000',6),(76464,'اَمْنٍ مِنَ الافاتِ','اَمْنٍ مِنَ الافاتِ',0,1,1.6333,'ا000',6),(76465,'اَمْنٍ وَايمانٍ','اَمْنٍ وَايمانٍ',0,1,1.5,'ا000',6),(76466,'اَمْنٍ وَايمانٍ وَنِعْمَةٍ','اَمْنٍ وَايمانٍ وَنِعْمَةٍ',0,1,1.8667,'ا000',6),(76467,'اَنزَلْتَ','اَنزَلْتَ',0,0,0.6,'ا000',6),(76468,'اَنزَلْتَ فيهِ','اَنزَلْتَ فيهِ',0,1,1.4667,'ا000',6),(76469,'اَنزَلْتَ فيهِ الْقُرْآنَ','اَنزَلْتَ فيهِ الْقُرْآنَ',0,1,1.8333,'ا000',6),(76470,'اَنَا','اَنَا',0,0,0.3333,'ا000',21),(76471,'اَنَا اَهْلُهُ','اَنَا اَهْلُهُ',0,1,1.4667,'ا000',6),(76472,'اَنَا اَهْلُهُ ey','اَنَا اَهْلُهُ ey',0,1,1.5667,'ا000',6),(76473,'اَنَّ','اَنَّ',0,0,0.3333,'ا000',15),(76474,'اَنَّ هذا','اَنَّ هذا',0,1,1.3,'ا000',6),(76475,'اَنَّ هذا كِتابُكَ','اَنَّ هذا كِتابُكَ',0,1,1.6,'ا000',6),(76476,'اَنْ تَجْعَلَني','اَنْ تَجْعَلَني',0,1,1.5,'ا000',15),(76477,'اَنْ تَجْعَلَني مِنْ','اَنْ تَجْعَلَني مِنْ',0,1,1.6667,'ا000',15),(76478,'اَنْ تَزُولا','اَنْ تَزُولا',0,1,1.4,'ا000',6),(76479,'اَنْ تَزُولا يا','اَنْ تَزُولا يا',0,1,1.5,'ا000',6),(76480,'اَنْ تَصْرِفَ','اَنْ تَصْرِفَ',0,1,1.4333,'ا000',6),(76481,'اَنْ تَصْرِفَ وَجْهَكَ','اَنْ 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لَهُ','اَنْتَ لَهُ',0,1,1.3667,'ا000',6),(76526,'اَنْتَ لَهُ مُطيعٌ','اَنْتَ لَهُ مُطيعٌ',0,1,1.6,'ا000',6),(76527,'اَنْتَ مُعْطيهِ','اَنْتَ مُعْطيهِ',0,1,1.5,'ا000',6),(76528,'اَنْتَ مُعْطيهِ اَحَداً','اَنْتَ مُعْطيهِ اَحَداً',0,1,1.7667,'ا000',6),(76529,'اَنْتَ نُورُ','اَنْتَ نُورُ',0,1,1.4,'ا000',6),(76530,'اَنْتَ نُورُ النُّورِ','اَنْتَ نُورُ النُّورِ',0,1,1.7,'ا000',6),(76531,'اَنْتَ يا','اَنْتَ يا',0,1,1.3,'ا000',6),(76532,'اَنْتَ يا اَقْرَبَ','اَنْتَ يا اَقْرَبَ',0,1,1.6,'ا000',6),(76533,'اَنْتَ يا قُدُّوسُ','اَنْتَ يا قُدُّوسُ',0,1,1.6,'ا000',6),(76534,'اَنْزَلْتَ','اَنْزَلْتَ',0,0,0.6667,'ا000',15),(76535,'اَنْزَلْتَ فيهِ','اَنْزَلْتَ فيهِ',0,1,1.5,'ا000',15),(76536,'اَنْزَلْتَ فيهِ الْقُرْآنَ','اَنْزَلْتَ فيهِ الْقُرْآنَ',0,1,1.8667,'ا000',15),(76537,'اَنْزَلْتَ فيهِ مِنَ','اَنْزَلْتَ فيهِ مِنَ',0,1,1.6667,'ا000',15),(76538,'اَنْزَلْتَهُ','اَنْزَلْتَهُ',0,0,0.8,'ا000',15),(76539,'اَنْزَلْتَهُ عَلى','اَنْزَلْتَهُ عَلى',0,1,1.5667,'ا000',6),(76540,'اَنْزَلْتَهُ عَلى 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لا',0,1,1.2333,'ا000',6),(76646,'اِذْ لا اِلـٰهَ','اِذْ لا اِلـٰهَ',0,1,1.5,'ا000',6),(76647,'اِرادَتِهِ','اِرادَتِهِ',0,0,0.6667,'ا000',6),(76648,'اِرادَتِهِ سَريعٌ','اِرادَتِهِ سَريعٌ',0,1,1.5667,'ا000',6),(76649,'اِرادَتِهِ سَريعٌ سُبْحانَهُ','اِرادَتِهِ سَريعٌ سُبْحانَهُ',0,1,1.9333,'ا000',6),(76650,'اِسْرافيلَ','اِسْرافيلَ',0,0,0.6667,'ا000',6),(76651,'اِسْرافيلَ وَميكائيلَ','اِسْرافيلَ وَميكائيلَ',0,1,1.7,'ا000',6),(76652,'اِسْرافيلَ وَميكائيلَ وَجَبْرائيلَ','اِسْرافيلَ وَميكائيلَ وَجَبْرائيلَ',0,1,2,'ا000',6),(76653,'اِسْمي','اِسْمي',0,0,0.4,'ا000',6),(76654,'اِسْمي في','اِسْمي في',0,1,1.3,'ا000',6),(76655,'اِسْمي في هذِهِ','اِسْمي في هذِهِ',0,1,1.5,'ا000',6),(76656,'اِغْفِرْ','اِغْفِرْ',0,0,0.5333,'ا000',15),(76657,'اِغْفِرْ لَنا','اِغْفِرْ لَنا',0,1,1.4333,'ا000',6),(76658,'اِغْفِرْ لَنا ذُنُوبَنا','اِغْفِرْ لَنا ذُنُوبَنا',0,1,1.7667,'ا000',6),(76659,'اِلاّ','اِلاّ',0,0,0.3333,'ا000',21),(76660,'اِلاّ طَيِّباً','اِلاّ طَيِّباً',0,1,1.4667,'ا000',6),(76661,'اِلاّ طَيِّباً 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يا',0,1,1.5,'ب000',6),(76781,'باِلاِعْلانِ يا مُتَفَضِّلاً','باِلاِعْلانِ يا مُتَفَضِّلاً',0,1,1.9333,'ب000',6),(76782,'بكَ','بكَ',0,0,0.2,'ب000',6),(76783,'بكَ وَبِما','بكَ وَبِما',0,1,1.3333,'ب000',6),(76784,'بكَ وَبِما سَمَّيْتَ','بكَ وَبِما سَمَّيْتَ',0,1,1.6667,'ب000',6),(76785,'بما','بما',0,0,0.2,'ب000',6),(76786,'بما اَنْزَلْتَ','بما اَنْزَلْتَ',0,1,1.4667,'ب000',6),(76787,'بما اَنْزَلْتَ فيهِ','بما اَنْزَلْتَ فيهِ',0,1,1.6333,'ب000',6),(76788,'بن','بن',0,0,0.1333,'ب000',6),(76789,'بن فلان','بن فلان',0,1,1.2333,'ب000',6),(76790,'بن فلان fulan','بن فلان fulan',0,1,1.4333,'ب145',6),(76791,'بهِ','بهِ',0,0,0.2,'ب000',6),(76792,'بهِ نَفْسَكَ','بهِ نَفْسَكَ',0,1,1.4,'ب000',6),(76793,'بهِ نَفْسَكَ يا','بهِ نَفْسَكَ يا',0,1,1.5,'ب000',6),(76794,'بي','بي',0,0,0.1333,'ب000',15),(76795,'بي خَطيئَتي','بي خَطيئَتي',0,1,1.3667,'ب000',6),(76796,'بي خَطيئَتي وَظُلْمي','بي خَطيئَتي وَظُلْمي',0,1,1.6667,'ب000',6),(76797,'بي كَذ','بي كَذ',0,1,1.2,'ب000',6),(76798,'بي كَذ وَكَذا','بي كَذ وَكَذا',0,1,1.4333,'ب000',6),(76799,'بي كَذا','بي كَذا',0,1,1.2333,'ب000',6),(76800,'بي كَذا وَكَذا','بي كَذا وَكَذا',0,1,1.4667,'ب000',6),(76801,'بي ما','بي ما',0,1,1.1667,'ب000',6),(76802,'بي ما اَنَا','بي ما اَنَا',0,1,1.3667,'ب000',6),(76803,'بي ما اَنْتَ','بي ما اَنْتَ',0,1,1.4,'ب000',6),(76804,'بَديعُ','بَديعُ',0,0,0.4,'ب000',6),(76805,'بَديعُ يا','بَديعُ يا',0,1,1.3,'ب000',6),(76806,'بَديعُ يا اَللهُ','بَديعُ يا اَللهُ',0,1,1.5333,'ب000',6),(76807,'بَدَني','بَدَني',0,0,0.4,'ب000',15),(76808,'بَدَني وَنَوِّرْ','بَدَني وَنَوِّرْ',0,1,1.5333,'ب000',6),(76809,'بَدَني وَنَوِّرْ بِالْقُرآنِ','بَدَني وَنَوِّرْ بِالْقُرآنِ',0,1,1.9333,'ب000',6),(76810,'بَرَكةٍ','بَرَكةٍ',0,0,0.4667,'ب000',6),(76811,'بَرَكةٍ لا','بَرَكةٍ لا',0,1,1.3333,'ب000',6),(76812,'بَرَكةٍ لا تَمْحَقُها','بَرَكةٍ لا تَمْحَقُها',0,1,1.7,'ب000',6),(76813,'بَصيرُ','بَصيرُ',0,0,0.4,'ب000',6),(76814,'بَصيرُ يا','بَصيرُ يا',0,1,1.3,'ب000',6),(76815,'بَصيرُ يا اَللهُ','بَصيرُ يا اَللهُ',0,1,1.5333,'ب000',6),(76816,'بَصَري','بَصَري',0,0,0.4,'ب000',15),(76817,'بَصَري غِشاوَةً','بَصَري غِشاوَةً',0,1,1.5,'ب000',6),(76818,'بَصَري غِشاوَةً وَلا','بَصَري غِشاوَةً وَلا',0,1,1.6667,'ب000',6),(76819,'بَصَري وَاَطْلِقْ','بَصَري وَاَطْلِقْ',0,1,1.5667,'ب000',6),(76820,'بَصَري وَاَطْلِقْ بِالْقُرآنِ','بَصَري وَاَطْلِقْ بِالْقُرآنِ',0,1,1.9667,'ب000',6),(76821,'بَعْدَ','بَعْدَ',0,0,0.4,'ب000',21),(76822,'بَعْدَ كُلِّ','بَعْدَ كُلِّ',0,1,1.4,'ب000',6),(76823,'بَعْدَ كُلِّ شَيْءٍ','بَعْدَ كُلِّ شَيْءٍ',0,1,1.6333,'ب000',6),(76824,'بَقِيَ','بَقِيَ',0,0,0.4,'ب000',15),(76825,'بَقِيَ مِنْ','بَقِيَ مِنْ',0,1,1.3667,'ب000',15),(76826,'بَقِيَ مِنْ عمْري','بَقِيَ مِنْ عمْري',0,1,1.5667,'ب000',6),(76827,'بَلاءٍ','بَلاءٍ',0,0,0.4,'ب000',15),(76828,'بَلاءٍ اَوْ','بَلاءٍ اَوْ',0,1,1.3667,'ب000',6),(76829,'بَلاءٍ اَوْ بُؤْسٍ','بَلاءٍ اَوْ بُؤْسٍ',0,1,1.6,'ب000',6),(76830,'بَلِ','بَلِ',0,0,0.2667,'ب000',6),(76831,'بَلِ اجْعَلْني','بَلِ اجْعَلْني',0,1,1.4667,'ب000',6),(76832,'بَلِ اجْعَلْني اَتَدَبَّرُ','بَلِ اجْعَلْني اَتَدَبَّرُ',0,1,1.8667,'ب000',6),(76833,'بَلِيَّةٍ','بَلِيَّةٍ',0,0,0.6,'ب000',15),(76834,'بَلِيَّةٍ يا','بَلِيَّةٍ يا',0,1,1.4,'ب000',6),(76835,'بَلِيَّةٍ يا كَريمَ','بَلِيَّةٍ يا كَريمَ',0,1,1.6333,'ب000',6),(76836,'بَيِّناتٍ','بَيِّناتٍ',0,0,0.6,'ب000',6),(76837,'بَيِّناتٍ مِنَ','بَيِّناتٍ مِنَ',0,1,1.4667,'ب000',6),(76838,'بَيِّناتٍ مِنَ الْهُدى','بَيِّناتٍ مِنَ الْهُدى',0,1,1.7333,'ب000',6),(76839,'بَيْتِ مُحَمَّدٍ وَآتِني','بَيْتِ مُحَمَّدٍ وَآتِني',0,1,1.8,'ب000',6),(76840,'بَيْتِكَ','بَيْتِكَ',0,0,0.5333,'ب000',15),(76841,'بَيْتِكَ الْحَرامِ','بَيْتِكَ الْحَرامِ',0,1,1.6,'ب000',15),(76842,'بَيْتِكَ الْحَرامِ الْمَبْرُورِ','بَيْتِكَ الْحَرامِ الْمَبْرُورِ',0,1,2,'ب000',15),(76843,'بَيْتِكَ الْحَرامِ في','بَيْتِكَ الْحَرامِ في',0,1,1.7,'ب000',15),(76844,'بَيْتِهِ','بَيْتِهِ',0,0,0.5333,'ب000',15),(76845,'بَيْتِهِ الطَّيِّبينَ','بَيْتِهِ الطَّيِّبينَ',0,1,1.7,'ب000',6),(76846,'بَيْتِهِ الطَّيِّبينَ وَاجْعَلْ','بَيْتِهِ الطَّيِّبينَ وَاجْعَلْ',0,1,2,'ب000',6),(76847,'بَيْتِهِ وَاَلْبِسْني','بَيْتِهِ وَاَلْبِسْني',0,1,1.7,'ب000',6),(76848,'بَيْتِهِ وَاَلْبِسْني في','بَيْتِهِ وَاَلْبِسْني في',0,1,1.8,'ب000',6),(76849,'بَيْتِهِ وَاَنْ','بَيْتِهِ وَاَنْ',0,1,1.5,'ب000',15),(76850,'بَيْتِهِ وَاَنْ تَجْعَلَ','بَيْتِهِ وَاَنْ تَجْعَلَ',0,1,1.8,'ب000',6),(76851,'بَيْني','بَيْني',0,0,0.4,'ب000',15),(76852,'بَيْني وَبَيْنَ','بَيْني وَبَيْنَ',0,1,1.5,'ب000',15),(76853,'بَيْني وَبَيْنَ الذُّنُوبِ','بَيْني وَبَيْنَ الذُّنُوبِ',0,1,1.8667,'ب000',6),(76854,'بَيْني وَبَيْنَ رَحْمَتِكَ','بَيْني وَبَيْنَ رَحْمَتِكَ',0,1,1.8667,'ب000',6),(76855,'بَيْنَكَ','بَيْنَكَ',0,0,0.5333,'ب000',6),(76856,'بَيْنَكَ وَبَيْنَ','بَيْنَكَ وَبَيْنَ',0,1,1.5667,'ب000',6),(76857,'بَيْنَكَ وَبَيْنَ عِبادِكَ','بَيْنَكَ وَبَيْنَ عِبادِكَ',0,1,1.8667,'ب000',6),(76858,'بَيْنَهُنَّ','بَيْنَهُنَّ',0,0,0.7333,'ب000',15),(76859,'بَيْنَهُنَّ وَرَبَّ','بَيْنَهُنَّ وَرَبَّ',0,1,1.6333,'ب000',6),(76860,'بَيْنَهُنَّ وَرَبَّ الْعَرْشِ','بَيْنَهُنَّ وَرَبَّ الْعَرْشِ',0,1,1.9667,'ب000',6),(76861,'بُؤْسٍ','بُؤْسٍ',0,0,0.4,'ب000',6),(76862,'بُؤْسٍ اَوْ','بُؤْسٍ اَوْ',0,1,1.3667,'ب000',6),(76863,'بُؤْسٍ اَوْ نَعْماءٍ','بُؤْسٍ اَوْ نَعْماءٍ',0,1,1.6667,'ب000',6),(76864,'بُطُونِهِ','بُطُونِهِ',0,0,0.6,'ب000',6),(76865,'بُطُونِهِ وَيا','بُطُونِهِ وَيا',0,1,1.4667,'ب000',6),(76866,'بُطُونِهِ وَيا باطِناً','بُطُونِهِ وَيا باطِناً',0,1,1.7333,'ب000',6),(76867,'بِإسْمِكَ','بِإسْمِكَ',0,0,0.6,'ب000',6),(76868,'بِإسْمِكَ الَّذي','بِإسْمِكَ الَّذي',0,1,1.5333,'ب000',6),(76869,'بِإسْمِكَ الَّذي دانَ','بِإسْمِكَ الَّذي دانَ',0,1,1.7,'ب000',6),(76870,'بِاسْتِكْمالِ','بِاسْتِكْمالِ',0,0,0.8667,'ب000',6),(76871,'بِاسْتِكْمالِ طاعَتِكَ','بِاسْتِكْمالِ طاعَتِكَ',0,1,1.7333,'ب000',6),(76872,'بِاسْتِكْمالِ طاعَتِكَ فيهِ','بِاسْتِكْمالِ طاعَتِكَ فيهِ',0,1,1.9,'ب000',6),(76873,'بِالأَمْنِ','بِالأَمْنِ',0,0,0.6667,'ب000',6),(76874,'بِالأَمْنِ والاِيمانِ','بِالأَمْنِ والاِيمانِ',0,1,1.7,'ب000',6),(76875,'بِالأَمْنِ والاِيمانِ وَالسَّلامَةِ','بِالأَمْنِ والاِيمانِ وَالسَّلامَةِ',0,1,2,'ب000',6),(76876,'بِالأَمْنِ وَالاِيمانِ','بِالأَمْنِ وَالاِيمانِ',0,1,1.7333,'ب000',6),(76877,'بِالأَمْنِ وَالاِيمانِ وَالسَّلامَةِ','بِالأَمْنِ وَالاِيمانِ وَالسَّلامَةِ',0,1,2,'ب000',6),(76878,'بِالاِجابَةِ','بِالاِجابَةِ',0,0,0.8,'ب000',6),(76879,'بِالاِجابَةِ يا','بِالاِجابَةِ يا',0,1,1.5,'ب000',6),(76880,'بِالاِجابَةِ يا اَرْحَمَ','بِالاِجابَةِ يا اَرْحَمَ',0,1,1.8,'ب000',6),(76881,'بِالاِحْسانِ','بِالاِحْسانِ',0,0,0.8,'ب000',6),(76882,'بِالاِحْسانِ يا','بِالاِحْسانِ يا',0,1,1.5,'ب000',6),(76883,'بِالاِحْسانِ يا مَنْ','بِالاِحْسانِ يا مَنْ',0,1,1.6667,'ب000',6),(76884,'بِالدُّعاءِ','بِالدُّعاءِ',0,0,0.7333,'ب000',6),(76885,'بِالدُّعاءِ وَتَكَفَّلْتَ','بِالدُّعاءِ وَتَكَفَّلْتَ',0,1,1.8333,'ب000',6),(76886,'بِالدُّعاءِ وَتَكَفَّلْتَ لي','بِالدُّعاءِ وَتَكَفَّلْتَ لي',0,1,1.9333,'ب000',6),(76887,'بِالسِّرِّ','بِالسِّرِّ',0,0,0.6667,'ب000',6),(76888,'بِالسِّرِّ كَعِلْمِهِ','بِالسِّرِّ كَعِلْمِهِ',0,1,1.7,'ب000',6),(76889,'بِالسِّرِّ كَعِلْمِهِ باِلاِعْلانِ','بِالسِّرِّ كَعِلْمِهِ باِلاِعْلانِ',0,1,2,'ب000',6),(76890,'بِالشَّكِّ','بِالشَّكِّ',0,0,0.6667,'ب000',6),(76891,'بِالشَّكِّ عَنّي','بِالشَّكِّ عَنّي',0,1,1.5333,'ب000',6),(76892,'بِالشَّكِّ عَنّي وَرِضىً','بِالشَّكِّ عَنّي وَرِضىً',0,1,1.8,'ب000',6),(76893,'بِالصِّدْقِ','بِالصِّدْقِ',0,0,0.7333,'ب000',15),(76894,'بِالصِّدْقِ عَلَيْكَ','بِالصِّدْقِ عَلَيْكَ',0,1,1.6667,'ب000',6),(76895,'بِالصِّدْقِ عَلَيْكَ مِنْهُمْ','بِالصِّدْقِ عَلَيْكَ مِنْهُمْ',0,1,1.9667,'ب000',6),(76896,'بِاللَّيْلِ','بِاللَّيْلِ',0,0,0.7333,'ب000',15),(76897,'بِاللَّيْلِ وَالنَّهارِ','بِاللَّيْلِ وَالنَّهارِ',0,1,1.7667,'ب000',15),(76898,'بِاللَّيْلِ وَالنَّهارِ في','بِاللَّيْلِ وَالنَّهارِ في',0,1,1.8667,'ب000',6),(76899,'بِالْجَنَّةِ','بِالْجَنَّةِ',0,0,0.8,'ب000',15),(76900,'بِالْجَنَّةِ وَالنَّجاةَ','بِالْجَنَّةِ وَالنَّجاةَ',0,1,1.8,'ب000',6),(76901,'بِالْجَنَّةِ وَالنَّجاةَ مِنَ','بِالْجَنَّةِ وَالنَّجاةَ مِنَ',0,1,1.9667,'ب000',6),(76902,'بِالْعَظيمِ','بِالْعَظيمِ',0,0,0.7333,'ب000',6),(76903,'بِالْعَظيمِ وَتَدْفَعُ','بِالْعَظيمِ وَتَدْفَعُ',0,1,1.7333,'ب000',6),(76904,'بِالْعَظيمِ وَتَدْفَعُ كُلَّ','بِالْعَظيمِ وَتَدْفَعُ كُلَّ',0,1,1.9333,'ب000',6),(76905,'بِالْقَليلِ','بِالْقَليلِ',0,0,0.7333,'ب000',6),(76906,'بِالْقَليلِ وَبِالْكَثيرِ','بِالْقَليلِ وَبِالْكَثيرِ',0,1,1.8333,'ب000',6),(76907,'بِالْقَليلِ وَبِالْكَثيرِ وَتَفْعَلُ','بِالْقَليلِ وَبِالْكَثيرِ وَتَفْعَلُ',0,1,2,'ب000',6),(76908,'بِالْقُرآنِ','بِالْقُرآنِ',0,0,0.7333,'ب000',6),(76909,'بِالْقُرآنِ بَدَني','بِالْقُرآنِ بَدَني',0,1,1.6,'ب000',6),(76910,'بِالْقُرآنِ بَدَني وَنَوِّرْ','بِالْقُرآنِ بَدَني وَنَوِّرْ',0,1,1.9333,'ب000',6),(76911,'بِالْقُرآنِ بَصَري','بِالْقُرآنِ بَصَري',0,1,1.6,'ب000',6),(76912,'بِالْقُرآنِ بَصَري وَاَطْلِقْ','بِالْقُرآنِ بَصَري وَاَطْلِقْ',0,1,1.9667,'ب000',6),(76913,'بِالْقُرآنِ لِساني','بِالْقُرآنِ لِساني',0,1,1.6,'ب000',6),(76914,'بِالْقُرآنِ لِساني وَاَعَنّي','بِالْقُرآنِ لِساني وَاَعَنّي',0,1,1.9333,'ب000',6),(76915,'بِالْقُرْآنِ','بِالْقُرْآنِ',0,0,0.8,'ب000',6),(76916,'بِالْقُرْآنِ صَدْري','بِالْقُرْآنِ صَدْري',0,1,1.6333,'ب000',6),(76917,'بِالْقُرْآنِ صَدْري وَاسْتَعْمِلْ','بِالْقُرْآنِ صَدْري وَاسْتَعْمِلْ',0,1,2,'ب000',6),(76918,'بِالْكَمالِ','بِالْكَمالِ',0,0,0.7333,'ب000',6),(76919,'بِالْكَمالِ وَالنُّقْصانِ','بِالْكَمالِ وَالنُّقْصانِ',0,1,1.8333,'ب000',6),(76920,'بِالْكَمالِ وَالنُّقْصانِ وَالطُّلُوعِ','بِالْكَمالِ وَالنُّقْصانِ وَالطُّلُوعِ',0,1,2,'ب000',6),(76921,'بِاَيْنٍ','بِاَيْنٍ',0,0,0.5333,'ب000',6),(76922,'بِاَيْنٍ وَلا','بِاَيْنٍ وَلا',0,1,1.4333,'ب000',6),(76923,'بِاَيْنٍ وَلا بِحَيْث','بِاَيْنٍ وَلا بِحَيْث',0,1,1.7,'ب000',6),(76924,'بِاِذْنِهِ','بِاِذْنِهِ',0,0,0.6667,'ب000',6),(76925,'بِاِذْنِهِ وَحابِسَهُما','بِاِذْنِهِ وَحابِسَهُما',0,1,1.7667,'ب000',6),(76926,'بِاِذْنِهِ وَحابِسَهُما اَنْ','بِاِذْنِهِ وَحابِسَهُما اَنْ',0,1,1.9333,'ب000',6),(76927,'بِاِسْرافِنا','بِاِسْرافِنا',0,0,0.8,'ب000',6),(76928,'بِاِسْرافِنا عَلى','بِاِسْرافِنا عَلى',0,1,1.5667,'ب000',6),(76929,'بِاِسْرافِنا عَلى اَنْفُسِنا','بِاِسْرافِنا عَلى اَنْفُسِنا',0,1,1.9333,'ب000',6),(76930,'بِبَيانِ','بِبَيانِ',0,0,0.5333,'ب000',6),(76931,'بِبَيانِ مَواعِظِكَ','بِبَيانِ مَواعِظِكَ',0,1,1.6333,'ب000',6),(76932,'بِبَيانِ مَواعِظِكَ فيهِ','بِبَيانِ مَواعِظِكَ فيهِ',0,1,1.8,'ب000',6),(76933,'بِتَقْديرِكَ','بِتَقْديرِكَ',0,0,0.8,'ب000',6),(76934,'بِتَقْديرِكَ يا','بِتَقْديرِكَ يا',0,1,1.5,'ب000',6),(76935,'بِتَقْديرِكَ يا عَزيزُ','بِتَقْديرِكَ يا عَزيزُ',0,1,1.7333,'ب000',6),(76936,'بِتَمامِ','بِتَمامِ',0,0,0.5333,'ب000',6),(76937,'بِتَمامِ دَوامِ','بِتَمامِ دَوامِ',0,1,1.5,'ب000',6),(76938,'بِتَمامِ دَوامِ النِّعْمَةِ','بِتَمامِ دَوامِ النِّعْمَةِ',0,1,1.9,'ب000',6),(76939,'بِجَلالِ','بِجَلالِ',0,0,0.5333,'ب000',15),(76940,'بِجَلالِ وَجْهِكَ','بِجَلالِ وَجْهِكَ',0,1,1.5667,'ب000',15),(76941,'بِجَلالِ وَجْهِكَ الْكَريمِ','بِجَلالِ وَجْهِكَ الْكَريمِ',0,1,1.9,'ب000',15),(76942,'بِجَميعِ','بِجَميعِ',0,0,0.5333,'ب000',15),(76943,'بِجَميعِ الاُمُورِ','بِجَميعِ الاُمُورِ',0,1,1.6,'ب000',6),(76944,'بِجَميعِ الاُمُورِ سُبْحانَ','بِجَميعِ الاُمُورِ سُبْحانَ',0,1,1.9,'ب000',6),(76945,'بِحَقِّ','بِحَقِّ',0,0,0.4667,'ب000',19),(76946,'بِحَقِّ هذَا','بِحَقِّ هذَا',0,1,1.4,'ب000',6),(76947,'بِحَقِّ هذَا الْقُرْآنِ','بِحَقِّ هذَا الْقُرْآنِ',0,1,1.7667,'ب000',6),(76948,'بِحَقِّكَ','بِحَقِّكَ',0,0,0.6,'ب000',15),(76949,'بِحَقِّكَ مِنْكَ','بِحَقِّكَ مِنْكَ',0,1,1.5333,'ب000',6),(76950,'بِحَقِّكَ مِنْكَ allah\'ım','بِحَقِّكَ مِنْكَ allah',0,1,1.8333,'ب450',6),(76951,'بِحَيْث','بِحَيْث',0,0,0.4667,'ب000',6),(76952,'بِحَيْث اَنْتَ','بِحَيْث اَنْتَ',0,1,1.4667,'ب000',6),(76953,'بِحَيْث اَنْتَ نُورُ','بِحَيْث اَنْتَ نُورُ',0,1,1.6667,'ب000',6),(76954,'بِذلِكَ','بِذلِكَ',0,0,0.4667,'ب000',15),(76955,'بِذلِكَ عَلى','بِذلِكَ عَلى',0,1,1.4,'ب000',6),(76956,'بِذلِكَ عَلى نَفْسي','بِذلِكَ عَلى نَفْسي',0,1,1.6333,'ب000',6),(76957,'بِرَحْمَتِكَ','بِرَحْمَتِكَ',0,0,0.8,'ب000',19),(76958,'بِرَحْمَتِكَ اَنْ','بِرَحْمَتِكَ اَنْ',0,1,1.5667,'ب000',6),(76959,'بِرَحْمَتِكَ اَنْ تَغْفِرَ','بِرَحْمَتِكَ اَنْ تَغْفِرَ',0,1,1.8667,'ب000',6),(76960,'بِرَحْمَتِكَ كَمالَ','بِرَحْمَتِكَ كَمالَ',0,1,1.6333,'ب000',6),(76961,'بِرَحْمَتِكَ كَمالَ الْعافِيَةِ','بِرَحْمَتِكَ كَمالَ الْعافِيَةِ',0,1,2,'ب000',6),(76962,'بِرَحْمَتِكَ وَاَنْ','بِرَحْمَتِكَ وَاَنْ',0,1,1.6333,'ب000',6),(76963,'بِرَحْمَتِكَ وَاَنْ تَتَفَضَّلَ','بِرَحْمَتِكَ وَاَنْ تَتَفَضَّلَ',0,1,2,'ب000',6),(76964,'بِرَحْمَتِكَ يا','بِرَحْمَتِكَ يا',0,1,1.5,'ب000',19),(76965,'بِرَحْمَتِكَ يا اَرْحَمَ','بِرَحْمَتِكَ يا اَرْحَمَ',0,1,1.8,'ب000',19),(76966,'بِرٍّ','بِرٍّ',0,0,0.3333,'ب000',6),(76967,'بِرٍّ وَالسَّلامَةَ','بِرٍّ وَالسَّلامَةَ',0,1,1.6333,'ب000',6),(76968,'بِرٍّ وَالسَّلامَةَ مِنْ','بِرٍّ وَالسَّلامَةَ مِنْ',0,1,1.8,'ب000',6),(76969,'بِشَرايِعِ','بِشَرايِعِ',0,0,0.6667,'ب000',6),(76970,'بِشَرايِعِ دينِكَ','بِشَرايِعِ دينِكَ',0,1,1.5667,'ب000',6),(76971,'بِشَرايِعِ دينِكَ وَلا','بِشَرايِعِ دينِكَ وَلا',0,1,1.7333,'ب000',6),(76972,'بِشَهَواتي','بِشَهَواتي',0,0,0.6667,'ب000',6),(76973,'بِشَهَواتي فَيَحُولُ','بِشَهَواتي فَيَحُولُ',0,1,1.6667,'ب000',6),(76974,'بِشَهَواتي فَيَحُولُ ذلِكَ','بِشَهَواتي فَيَحُولُ ذلِكَ',0,1,1.8667,'ب000',6),(76975,'بِضَعْفِ','بِضَعْفِ',0,0,0.5333,'ب000',6),(76976,'بِضَعْفِ قُوَّتي','بِضَعْفِ قُوَّتي',0,1,1.5333,'ب000',6),(76977,'بِضَعْفِ قُوَّتي وَقِلَّةِ','بِضَعْفِ قُوَّتي وَقِلَّةِ',0,1,1.8667,'ب000',6),(76978,'بِعَفْوِكَ','بِعَفْوِكَ',0,0,0.6667,'ب000',15),(76979,'بِعَفْوِكَ وَكَرَمُكَ','بِعَفْوِكَ وَكَرَمُكَ',0,1,1.7,'ب000',6),(76980,'بِعَفْوِكَ وَكَرَمُكَ و','بِعَفْوِكَ وَكَرَمُكَ و',0,1,1.7667,'ب000',6),(76981,'بِغَيْرِ','بِغَيْرِ',0,0,0.5333,'ب000',15),(76982,'بِغَيْرِ حِسابٍ','بِغَيْرِ حِسابٍ',0,1,1.5,'ب000',15),(76983,'بِغَيْرِ حِسابٍ يا','بِغَيْرِ حِسابٍ يا',0,1,1.6,'ب000',6),(76984,'بِكَ allah\'ım','بِكَ allah',0,1,1.4333,'ب450',6),(76985,'بِكَ allah\'ım kur\'ân','بِكَ allah kur',0,1,1.6667,'ب45265',6),(76986,'بِكَ الزَّمانَ','بِكَ الزَّمانَ',0,1,1.4667,'ب000',6),(76987,'بِكَ الزَّمانَ وامْتَهَنَكَ','بِكَ الزَّمانَ وامْتَهَنَكَ',0,1,1.9,'ب000',6),(76988,'بِكَ الظُّلَمَ','بِكَ الظُّلَمَ',0,1,1.4667,'ب000',6),(76989,'بِكَ الظُّلَمَ وَاَوْضَحَ','بِكَ الظُّلَمَ وَاَوْضَحَ',0,1,1.8333,'ب000',6),(76990,'بِكَ الْبُهَمَ','بِكَ الْبُهَمَ',0,1,1.4667,'ب000',6),(76991,'بِكَ الْبُهَمَ وجَعَلَكَ','بِكَ الْبُهَمَ وجَعَلَكَ',0,1,1.8,'ب000',6),(76992,'بِكَ اَللّـهُمَّ','بِكَ اَللّـهُمَّ',0,1,1.5333,'ب000',6),(76993,'بِكَ اَللّـهُمَّ اَنْ','بِكَ اَللّـهُمَّ اَنْ',0,1,1.7,'ب000',6),(76994,'بِكَ اَنْ يَطْلُعَ','بِكَ اَنْ يَطْلُعَ',0,1,1.6,'ب000',6),(76995,'بِكَ اَيُّهَا','بِكَ اَيُّهَا',0,1,1.4333,'ب000',6),(76996,'بِكَ اَيُّهَا الشَّهرُ','بِكَ اَيُّهَا الشَّهرُ',0,1,1.7333,'ب000',6),(76997,'بِكَيْفٍ','بِكَيْفٍ',0,0,0.5333,'ب000',6),(76998,'بِكَيْفٍ وَلا','بِكَيْفٍ وَلا',0,1,1.4333,'ب000',6),(76999,'بِكَيْفٍ وَلا يُؤَيَّنُ','بِكَيْفٍ وَلا يُؤَيَّنُ',0,1,1.7667,'ب000',6),(77000,'بِكَيْنُونَتِهِ','بِكَيْنُونَتِهِ',0,0,1,'ب000',6),(77001,'بِكَيْنُونَتِهِ مَوْصُوفٌ','بِكَيْنُونَتِهِ مَوْصُوفٌ',0,1,1.8333,'ب000',6),(77002,'بِكَيْنُونَتِهِ مَوْصُوفٌ وَلا','بِكَيْنُونَتِهِ مَوْصُوفٌ وَلا',0,1,2,'ب000',6),(77003,'بِكُلِّ','بِكُلِّ',0,0,0.4667,'ب000',19),(77004,'بِكُلِّ آيَةٍ','بِكُلِّ آيَةٍ',0,1,1.4333,'ب000',6),(77005,'بِكُلِّ آيَةٍ قَرَأها','بِكُلِّ آيَةٍ قَرَأها',0,1,1.7,'ب000',6),(77006,'بِكُلِّ شَيْءٍ','بِكُلِّ شَيْءٍ',0,1,1.4667,'ب000',15),(77007,'بِكُلِّ شَيْءٍ مُحيطٌ','بِكُلِّ شَيْءٍ مُحيطٌ',0,1,1.7,'ب000',6),(77008,'بِكُلِّ شَيْءٍ يا','بِكُلِّ شَيْءٍ يا',0,1,1.5667,'ب000',6),(77009,'بِكِتابِكَ','بِكِتابِكَ',0,0,0.6667,'ب000',15),(77010,'بِكِتابِكَ وَما','بِكِتابِكَ وَما',0,1,1.5,'ب000',6),(77011,'بِكِتابِكَ وَما فيهِ','بِكِتابِكَ وَما فيهِ',0,1,1.6667,'ب000',6),(77012,'بِلَيْلَةِ','بِلَيْلَةِ',0,0,0.6667,'ب000',6),(77013,'بِلَيْلَةِ الْقَدْرِ','بِلَيْلَةِ الْقَدْرِ',0,1,1.6667,'ب000',6),(77014,'بِلَيْلَةِ الْقَدْرِ وَجَعَلْتَها','بِلَيْلَةِ الْقَدْرِ وَجَعَلْتَها',0,1,2,'ب000',6),(77015,'بِما','بِما',0,0,0.2667,'ب000',25),(77016,'بِما سَأَلكَ','بِما سَأَلكَ',0,1,1.4,'ب000',6),(77017,'بِما سَأَلكَ بِهِ','بِما سَأَلكَ بِهِ',0,1,1.5667,'ب000',6),(77018,'بِما قَسَمْتَ','بِما قَسَمْتَ',0,1,1.4333,'ب000',15),(77019,'بِما قَسَمْتَ لي','بِما قَسَمْتَ لي',0,1,1.5333,'ب000',15),(77020,'بِمَحبَّتِكَ','بِمَحبَّتِكَ',0,0,0.8,'ب000',6),(77021,'بِمَحبَّتِكَ وَبَلِّغْني','بِمَحبَّتِكَ وَبَلِّغْني',0,1,1.8,'ب000',6),(77022,'بِمَحبَّتِكَ وَبَلِّغْني رِضْوانَكَ','بِمَحبَّتِكَ وَبَلِّغْني رِضْوانَكَ',0,1,2,'ب000',6),(77023,'بِمَنْ','بِمَنْ',0,0,0.4,'ب000',15),(77024,'بِمَنْ نَوَّرَ','بِمَنْ نَوَّرَ',0,1,1.4667,'ب000',6),(77025,'بِمَنْ نَوَّرَ بِكَ','بِمَنْ نَوَّرَ بِكَ',0,1,1.6333,'ب000',6),(77026,'بِمُحْكَمِهِ','بِمُحْكَمِهِ',0,0,0.8,'ب000',6),(77027,'بِمُحْكَمِهِ وَمُتَشابِهِه','بِمُحْكَمِهِ وَمُتَشابِهِه',0,1,1.8667,'ب000',6),(77028,'بِمُحْكَمِهِ وَمُتَشابِهِه وَاجْعَلْهُ','بِمُحْكَمِهِ وَمُتَشابِهِه وَاجْعَلْهُ',0,1,2,'ب000',6),(77029,'بِنُورِكَ','بِنُورِكَ',0,0,0.6,'ب000',19),(77030,'بِنُورِكَ وَاَحِبَّني','بِنُورِكَ وَاَحِبَّني',0,1,1.7,'ب000',6),(77031,'بِنُورِكَ وَاَحِبَّني بِمَحبَّتِكَ','بِنُورِكَ وَاَحِبَّني بِمَحبَّتِكَ',0,1,2,'ب000',6),(77032,'بِها','بِها',0,0,0.2667,'ب000',15),(77033,'بِها بَيْني','بِها بَيْني',0,1,1.3667,'ب000',6),(77034,'بِها بَيْني وَبَيْنَ','بِها بَيْني وَبَيْنَ',0,1,1.6667,'ب000',6),(77035,'بِها عَنّي','بِها عَنّي',0,1,1.3333,'ب000',15),(77036,'بِها عَنّي كُلَّ','بِها عَنّي كُلَّ',0,1,1.5333,'ب000',6),(77037,'بِها عَنْ','بِها عَنْ',0,1,1.3,'ب000',15),(77038,'بِها عَنْ كُلِّ','بِها عَنْ كُلِّ',0,1,1.5,'ب000',6),(77039,'بِها عِنْدَ','بِها عِنْدَ',0,1,1.3667,'ب000',6),(77040,'بِها عِنْدَ الْمَعْصُومُينَ','بِها عِنْدَ الْمَعْصُومُينَ',0,1,1.9,'ب000',6),(77041,'بِها نُزُولُ','بِها نُزُولُ',0,1,1.4,'ب000',6),(77042,'بِها نُزُولُ الْبَلاءِ','بِها نُزُولُ الْبَلاءِ',0,1,1.7333,'ب000',6),(77043,'بِهِ الاِجابَةَ','بِهِ الاِجابَةَ',0,1,1.5,'ب000',6),(77044,'بِهِ الاِجابَةَ في','بِهِ الاِجابَةَ في',0,1,1.6,'ب000',6),(77045,'بِهِ اَوْ','بِهِ اَوْ',0,1,1.3,'ب000',6),(77046,'بِهِ اَوْ خَطيئَةٌ','بِهِ اَوْ خَطيئَةٌ',0,1,1.6,'ب000',6),(77047,'بِهِ عَلَيَّ','بِهِ عَلَيَّ',0,1,1.4,'ب000',15),(77048,'بِهِ عَلَيَّ مِنْ','بِهِ عَلَيَّ مِنْ',0,1,1.5667,'ب000',6),(77049,'بِهِ عَنّي','بِهِ عَنّي',0,1,1.3333,'ب000',6),(77050,'بِهِ عَنّي بابَ','بِهِ عَنّي بابَ',0,1,1.5,'ب000',6),(77051,'بِهِ عَنّي كُلَّ','بِهِ عَنّي كُلَّ',0,1,1.5333,'ب000',6),(77052,'بِهِ عَنّي وَقَرِّبْني','بِهِ عَنّي وَقَرِّبْني',0,1,1.7333,'ب000',6),(77053,'بِهِ عَنْ','بِهِ عَنْ',0,1,1.3,'ب000',15),(77054,'بِهِ عَنْ كُلِّ','بِهِ عَنْ كُلِّ',0,1,1.5,'ب000',6),(77055,'بِهِ قَلْبي','بِهِ قَلْبي',0,1,1.3667,'ب000',15),(77056,'بِهِ قَلْبي وَايماناً','بِهِ قَلْبي وَايماناً',0,1,1.7,'ب000',6),(77057,'بِهِ قَلْبي وَاِيماناً','بِهِ قَلْبي وَاِيماناً',0,1,1.7333,'ب000',15),(77058,'بِهِ كُلَّ','بِهِ كُلَّ',0,1,1.3333,'ب000',6),(77059,'بِهِ كُلَّ رَحْمَةٍ','بِهِ كُلَّ رَحْمَةٍ',0,1,1.6333,'ب000',6),(77060,'بِهِ كُلَّ يَقينٍ','بِهِ كُلَّ يَقينٍ',0,1,1.5667,'ب000',6),(77061,'بِهِ مَلائِكَتُكَ','بِهِ مَلائِكَتُكَ',0,1,1.5667,'ب000',6),(77062,'بِهِ مَلائِكَتُكَ الْمُقَرَّبُونَ','بِهِ مَلائِكَتُكَ الْمُقَرَّبُونَ',0,1,2,'ب000',6),(77063,'بِهِ مِنّي','بِهِ مِنّي',0,1,1.3333,'ب000',6),(77064,'بِهِ مِنّي وَاَحْصى','بِهِ مِنّي وَاَحْصى',0,1,1.6333,'ب000',6),(77065,'بِهِ نَقْصاً','بِهِ نَقْصاً',0,1,1.4,'ب000',6),(77066,'بِهِ نَقْصاً مِنْ','بِهِ نَقْصاً مِنْ',0,1,1.5667,'ب000',6),(77067,'بِهِ وَبِحَقِّ','بِهِ وَبِحَقِّ',0,1,1.4667,'ب000',6),(77068,'بِهِ وَبِحَقِّ كُلِّ','بِهِ وَبِحَقِّ كُلِّ',0,1,1.6667,'ب000',6),(77069,'بِهِ يَوْمَ','بِهِ يَوْمَ',0,1,1.3667,'ب000',6),(77070,'بِهِ يَوْمَ اَلْقاكَ','بِهِ يَوْمَ اَلْقاكَ',0,1,1.6667,'ب000',6),(77071,'بِهِمْ','بِهِمْ',0,0,0.4,'ب000',6),(77072,'بِهِمْ وَاَجْعَلْني','بِهِمْ وَاَجْعَلْني',0,1,1.6333,'ب000',6),(77073,'بِهِمْ وَاَجْعَلْني مُسْلِماً','بِهِمْ وَاَجْعَلْني مُسْلِماً',0,1,1.9667,'ب000',6),(77074,'بِوَجْهِكَ','بِوَجْهِكَ',0,0,0.6667,'ب000',15),(77075,'بِوَجْهِكَ الْكَريمِ','بِوَجْهِكَ الْكَريمِ',0,1,1.6667,'ب000',15),(77076,'بِوَجْهِكَ الْكَريمِ وَبِجَلالِكَ','بِوَجْهِكَ الْكَريمِ وَبِجَلالِكَ',0,1,2,'ب000',6),(77077,'بِوَجْهِكَ الْكَريمِ يا','بِوَجْهِكَ الْكَريمِ يا',0,1,1.7667,'ب000',6),(77078,'بْنِ الْحَسَنِ','بْنِ الْحَسَنِ',0,1,1.4667,'ب000',6),(77079,'بْنِ الْحَسَنِ صَلَواتُكَ','بْنِ الْحَسَنِ صَلَواتُكَ',0,1,1.8333,'ب000',6),(77080,'بْنِ عَبْدِاللهِ','بْنِ عَبْدِاللهِ',0,1,1.5333,'ب000',6),(77081,'بْنِ عَبْدِاللهِ صَلَّى','بْنِ عَبْدِاللهِ صَلَّى',0,1,1.7667,'ب000',6),(77082,'تابِعاً','تابِعاً',0,0,0.4667,'ت000',6),(77083,'تابِعاً لِصالِحي','تابِعاً لِصالِحي',0,1,1.5333,'ت000',6),(77084,'تابِعاً لِصالِحي مَنْ','تابِعاً لِصالِحي مَنْ',0,1,1.7,'ت000',6),(77085,'تَبِعَةٌ','تَبِعَةٌ',0,0,0.5333,'ت000',15),(77086,'تَبِعَةٌ اَوْ','تَبِعَةٌ اَوْ',0,1,1.4333,'ت000',15),(77087,'تَبِعَةٌ اَوْ ذَنْبٌ','تَبِعَةٌ اَوْ ذَنْبٌ',0,1,1.6667,'ت000',15),(77088,'تَبِعَةٌ تُعَذِّبُني','تَبِعَةٌ تُعَذِّبُني',0,1,1.6667,'ت000',6),(77089,'تَبِعَةٌ تُعَذِّبُني عَلَيْهِ','تَبِعَةٌ تُعَذِّبُني عَلَيْهِ',0,1,1.9667,'ت000',6),(77090,'تَبْسُطُ','تَبْسُطُ',0,0,0.5333,'ت000',6),(77091,'تَبْسُطُ لي','تَبْسُطُ لي',0,1,1.3667,'ت000',6),(77092,'تَبْسُطُ لي بِهِ','تَبْسُطُ لي بِهِ',0,1,1.5333,'ت000',6),(77093,'تَتَفَضَّلَ','تَتَفَضَّلَ',0,0,0.7333,'ت000',6),(77094,'تَتَفَضَّلَ عَليَّ','تَتَفَضَّلَ عَليَّ',0,1,1.6,'ت000',6),(77095,'تَتَفَضَّلَ عَليَّ بِعَفْوِكَ','تَتَفَضَّلَ عَليَّ بِعَفْوِكَ',0,1,1.9667,'ت000',6),(77096,'تَتَقبَّل','تَتَقبَّل',0,0,0.6,'ت000',6),(77097,'تَتَقبَّل تَقَربي','تَتَقبَّل تَقَربي',0,1,1.5667,'ت000',6),(77098,'تَتَقبَّل تَقَربي وَ','تَتَقبَّل تَقَربي وَ',0,1,1.6667,'ت000',6),(77099,'تَجْعَلني','تَجْعَلني',0,0,0.6,'ت000',6),(77100,'تَجْعَلني مَحْرُوماً','تَجْعَلني مَحْرُوماً',0,1,1.6667,'ت000',6),(77101,'تَجْعَلني مَحْرُوماً allah\'ım','تَجْعَلني مَحْرُوماً allah',0,1,1.9667,'ت450',6),(77102,'تَجْعَلَ','تَجْعَلَ',0,0,0.5333,'ت000',15),(77103,'تَجْعَلَ اسْمي','تَجْعَلَ اسْمي',0,1,1.4667,'ت000',15),(77104,'تَجْعَلَ اسْمي في','تَجْعَلَ اسْمي في',0,1,1.5667,'ت000',6),(77105,'تَجْعَلَ اِسْمي','تَجْعَلَ اِسْمي',0,1,1.5,'ت000',6),(77106,'تَجْعَلَ اِسْمي في','تَجْعَلَ اِسْمي في',0,1,1.6,'ت000',6),(77107,'تَجْعَلَني','تَجْعَلَني',0,0,0.6667,'ت000',15),(77108,'تَجْعَلَني مِنْ','تَجْعَلَني مِنْ',0,1,1.5,'ت000',15),(77109,'تَجْعَلَني مِنْ عُتَقائِكَ','تَجْعَلَني مِنْ عُتَقائِكَ',0,1,1.8667,'ت000',6),(77110,'تَجْعَلْ','تَجْعَلْ',0,0,0.5333,'ت000',19),(77111,'تَجْعَلْ عَلى','تَجْعَلْ عَلى',0,1,1.4333,'ت000',6),(77112,'تَجْعَلْ عَلى بَصَري','تَجْعَلْ عَلى بَصَري',0,1,1.6667,'ت000',6),(77113,'تَجْعَلْ قِراءَتي','تَجْعَلْ قِراءَتي',0,1,1.5667,'ت000',6),(77114,'تَجْعَلْ قِراءَتي قِراءَةً','تَجْعَلْ قِراءَتي قِراءَةً',0,1,1.8667,'ت000',6),(77115,'تَجْعَلْ نَظَري','تَجْعَلْ نَظَري',0,1,1.5,'ت000',6),(77116,'تَجْعَلْ نَظَري فيهِ','تَجْعَلْ نَظَري فيهِ',0,1,1.6667,'ت000',6),(77117,'تَجْعَلْنا','تَجْعَلْنا',0,0,0.6667,'ت000',6),(77118,'تَجْعَلْنا مِمَّنْ','تَجْعَلْنا مِمَّنْ',0,1,1.6,'ت000',6),(77119,'تَجْعَلْنا مِمَّنْ شَقِيَ','تَجْعَلْنا مِمَّنْ شَقِيَ',0,1,1.8333,'ت000',6),(77120,'تَجْعَلْنا مِنَ','تَجْعَلْنا مِنَ',0,1,1.5,'ت000',6),(77121,'تَجْعَلْنا مِنَ الْمَغْضُوبِ','تَجْعَلْنا مِنَ الْمَغْضُوبِ',0,1,1.9333,'ت000',6),(77122,'تَجْعَلْنا مِنَ الَْمحْرُومينَ','تَجْعَلْنا مِنَ الَْمحْرُومينَ',0,1,2,'ت000',6),(77123,'تَجْعَلْني','تَجْعَلْني',0,0,0.6667,'ت000',10),(77124,'تَجْعَلْني ناسِياً','تَجْعَلْني ناسِياً',0,1,1.6,'ت000',6),(77125,'تَجْعَلْني ناسِياً لِذِكْرِكَ','تَجْعَلْني ناسِياً لِذِكْرِكَ',0,1,1.9667,'ت000',6),(77126,'تَجْعَلْهُ','تَجْعَلْهُ',0,0,0.6667,'ت000',6),(77127,'تَجْعَلْهُ آخرَ','تَجْعَلْهُ آخرَ',0,1,1.5,'ت000',6),(77128,'تَجْعَلْهُ آخرَ الْعَهْدِ','تَجْعَلْهُ آخرَ الْعَهْدِ',0,1,1.8333,'ت000',6),(77129,'تَجْعَلْهُ اخرَ','تَجْعَلْهُ اخرَ',0,1,1.5,'ت000',6),(77130,'تَجْعَلْهُ اخرَ الْعَهْدِ','تَجْعَلْهُ اخرَ الْعَهْدِ',0,1,1.8333,'ت000',6),(77131,'تَحُولُ','تَحُولُ',0,0,0.4667,'ت000',6),(77132,'تَحُولُ بِها','تَحُولُ بِها',0,1,1.4,'ت000',6),(77133,'تَحُولُ بِها بَيْني','تَحُولُ بِها بَيْني',0,1,1.6333,'ت000',6),(77134,'تَحْبِسُ','تَحْبِسُ',0,0,0.5333,'ت000',6),(77135,'تَحْبِسُ غَيْثَ','تَحْبِسُ غَيْثَ',0,1,1.5,'ت000',6),(77136,'تَحْبِسُ غَيْثَ السَّماءِ','تَحْبِسُ غَيْثَ السَّماءِ',0,1,1.8333,'ت000',6),(77137,'تَحْجُبْنا','تَحْجُبْنا',0,0,0.6667,'ت000',6),(77138,'تَحْجُبْنا مِنَ','تَحْجُبْنا مِنَ',0,1,1.5,'ت000',6),(77139,'تَحْجُبْنا مِنَ الْقِراءَةِ','تَحْجُبْنا مِنَ الْقِراءَةِ',0,1,1.9,'ت000',6),(77140,'تَدَبُّرَ','تَدَبُّرَ',0,0,0.6,'ت000',6),(77141,'تَدَبُّرَ فيها','تَدَبُّرَ فيها',0,1,1.4667,'ت000',6),(77142,'تَدَبُّرَ فيها بَلِ','تَدَبُّرَ فيها بَلِ',0,1,1.6333,'ت000',6),(77143,'تَرُدُّ','تَرُدُّ',0,0,0.4667,'ت000',6),(77144,'تَرُدُّ الدُّعاءَ','تَرُدُّ الدُّعاءَ',0,1,1.5667,'ت000',6),(77145,'تَرُدُّ الدُّعاءَ وَاغْفِرْ','تَرُدُّ الدُّعاءَ وَاغْفِرْ',0,1,1.9,'ت000',6),(77146,'تَرُدُّ بِها','تَرُدُّ بِها',0,1,1.4,'ت000',6),(77147,'تَرُدُّ بِها عَنّي','تَرُدُّ بِها عَنّي',0,1,1.6,'ت000',6),(77148,'تَرُدُّ بِهِ','تَرُدُّ بِهِ',0,1,1.4,'ت000',6),(77149,'تَرُدُّ بِهِ عَنّي','تَرُدُّ بِهِ عَنّي',0,1,1.6,'ت000',6),(77150,'تَرْضى','تَرْضى',0,0,0.4,'ت000',15),(77151,'تَرْضى بِهِ','تَرْضى بِهِ',0,1,1.3667,'ت000',6),(77152,'تَرْضى بِهِ عَنّي','تَرْضى بِهِ عَنّي',0,1,1.5667,'ت000',6),(77153,'تَرْفَعُني','تَرْفَعُني',0,0,0.6667,'ت000',6),(77154,'تَرْفَعُني بِها','تَرْفَعُني بِها',0,1,1.5,'ت000',6),(77155,'تَرْفَعُني بِها عَنْ','تَرْفَعُني بِها عَنْ',0,1,1.6667,'ت000',6),(77156,'تَزُولا','تَزُولا',0,0,0.4667,'ت000',6),(77157,'تَزُولا يا','تَزُولا يا',0,1,1.3333,'ت000',6),(77158,'تَزُولا يا عَليمُ','تَزُولا يا عَليمُ',0,1,1.5667,'ت000',6),(77159,'تَسُدُّ','تَسُدُّ',0,0,0.4667,'ت000',6),(77160,'تَسُدُّ بِهِ','تَسُدُّ بِهِ',0,1,1.4,'ت000',6),(77161,'تَسُدُّ بِهِ عَنّي','تَسُدُّ بِهِ عَنّي',0,1,1.6,'ت000',6),(77162,'تَسْتَجيْبَ','تَسْتَجيْبَ',0,0,0.7333,'ت000',6),(77163,'تَسْتَجيْبَ دُعائي','تَسْتَجيْبَ دُعائي',0,1,1.6,'ت000',6),(77164,'تَسْتَجيْبَ دُعائي وتَمُنَّ','تَسْتَجيْبَ دُعائي وتَمُنَّ',0,1,1.9,'ت000',6),(77165,'تَسْتُرُني','تَسْتُرُني',0,0,0.6667,'ت000',6),(77166,'تَسْتُرُني بِها','تَسْتُرُني بِها',0,1,1.5,'ت000',6),(77167,'تَسْتُرُني بِها عَنْ','تَسْتُرُني بِها عَنْ',0,1,1.6667,'ت000',6),(77168,'تَشاءُ','تَشاءُ',0,0,0.4,'ت000',15),(77169,'تَشاءُ مِنْ','تَشاءُ مِنْ',0,1,1.3667,'ت000',6),(77170,'تَشاءُ مِنْ بَلِيَّةٍ','تَشاءُ مِنْ بَلِيَّةٍ',0,1,1.7,'ت000',6),(77171,'تَشاءُ يا','تَشاءُ يا',0,1,1.3,'ت000',6),(77172,'تَشاءُ يا قَديرُ','تَشاءُ يا قَديرُ',0,1,1.5333,'ت000',6),(77173,'تَصَرَّمَ','تَصَرَّمَ',0,0,0.6,'ت000',6),(77174,'تَصَرَّمَ وَاَعُوذُ','تَصَرَّمَ وَاَعُوذُ',0,1,1.6333,'ت000',6),(77175,'تَصَرَّمَ وَاَعُوذُ بِوَجْهِكَ','تَصَرَّمَ وَاَعُوذُ بِوَجْهِكَ',0,1,2,'ت000',6),(77176,'تَصَرَّمَتْ','تَصَرَّمَتْ',0,0,0.7333,'ت000',6),(77177,'تَصَرَّمَتْ وَقَدْ','تَصَرَّمَتْ وَقَدْ',0,1,1.6,'ت000',6),(77178,'تَصَرَّمَتْ وَقَدْ صِرْتُ','تَصَرَّمَتْ وَقَدْ صِرْتُ',0,1,1.8333,'ت000',6),(77179,'تَصْرِفَ','تَصْرِفَ',0,0,0.5333,'ت000',6),(77180,'تَصْرِفَ وَجْهَكَ','تَصْرِفَ وَجْهَكَ',0,1,1.5667,'ت000',6),(77181,'تَصْرِفَ وَجْهَكَ الْكَريمَ','تَصْرِفَ وَجْهَكَ الْكَريمَ',0,1,1.9,'ت000',6),(77182,'تَطْبَعْ','تَطْبَعْ',0,0,0.5333,'ت000',6),(77183,'تَطْبَعْ عِنْدَ','تَطْبَعْ عِنْدَ',0,1,1.5,'ت000',6),(77184,'تَطْبَعْ عِنْدَ قِراءَتي','تَطْبَعْ عِنْدَ قِراءَتي',0,1,1.8,'ت000',6),(77185,'تَعَباً','تَعَباً',0,0,0.4667,'ت000',6),(77186,'تَعَباً وَلا','تَعَباً وَلا',0,1,1.4,'ت000',6),(77187,'تَعَباً وَلا سَقَماً','تَعَباً وَلا سَقَماً',0,1,1.6667,'ت000',6),(77188,'تَعَبَّدَ','تَعَبَّدَ',0,0,0.6,'ت000',6),(77189,'تَعَبَّدَ لَكَ','تَعَبَّدَ لَكَ',0,1,1.4667,'ت000',6),(77190,'تَعَبَّدَ لَكَ فيهِ','تَعَبَّدَ لَكَ فيهِ',0,1,1.6333,'ت000',6),(77191,'تَعْصِمَني','تَعْصِمَني',0,0,0.6667,'ت000',6),(77192,'تَعْصِمَني يا','تَعْصِمَني يا',0,1,1.4333,'ت000',6),(77193,'تَعْصِمَني يا اِلهٰي','تَعْصِمَني يا اِلهٰي',0,1,1.6667,'ت000',6),(77194,'تَغْفِرَ','تَغْفِرَ',0,0,0.5333,'ت000',6),(77195,'تَغْفِرَ لي','تَغْفِرَ لي',0,1,1.3667,'ت000',6),(77196,'تَغْفِرَ لي ما','تَغْفِرَ لي ما',0,1,1.4667,'ت000',6),(77197,'تَغْفِرَ لي وَتَرْحَمَني','تَغْفِرَ لي وَتَرْحَمَني',0,1,1.8,'ت000',6),(77198,'تَفُكَّ','تَفُكَّ',0,0,0.4667,'ت000',6),(77199,'تَفُكَّ رَقَبَتي','تَفُكَّ رَقَبَتي',0,1,1.5333,'ت000',6),(77200,'تَفُكَّ رَقَبَتي مِنَ','تَفُكَّ رَقَبَتي مِنَ',0,1,1.7,'ت000',6),(77201,'تَفْتَحُ','تَفْتَحُ',0,0,0.5333,'ت000',6),(77202,'تَفْتَحُ لي','تَفْتَحُ لي',0,1,1.3667,'ت000',6),(77203,'تَفْتَحُ لي بِهِ','تَفْتَحُ لي بِهِ',0,1,1.5333,'ت000',6),(77204,'تَفْرُقُ','تَفْرُقُ',0,0,0.5333,'ت000',15),(77205,'تَفْرُقُ مِنَ','تَفْرُقُ مِنَ',0,1,1.4333,'ت000',15),(77206,'تَفْرُقُ مِنَ الأَمْرِ','تَفْرُقُ مِنَ الأَمْرِ',0,1,1.7333,'ت000',6),(77207,'تَفْرُقُ مِنَ الاَمْرِ','تَفْرُقُ مِنَ الاَمْرِ',0,1,1.7333,'ت000',15),(77208,'تَفْصيلاً','تَفْصيلاً',0,0,0.6,'ت000',6),(77209,'تَفْصيلاً يا','تَفْصيلاً يا',0,1,1.4,'ت000',6),(77210,'تَفْصيلاً يا ماجِدُ','تَفْصيلاً يا ماجِدُ',0,1,1.6333,'ت000',6),(77211,'تَفْعَلْ','تَفْعَلْ',0,0,0.5333,'ت000',6),(77212,'تَفْعَلْ بي','تَفْعَلْ بي',0,1,1.3667,'ت000',6),(77213,'تَفْعَلْ بي ما','تَفْعَلْ بي ما',0,1,1.4667,'ت000',6),(77214,'تَقَربي','تَقَربي',0,0,0.4667,'ت000',6),(77215,'تَقَربي وَ','تَقَربي وَ',0,1,1.3333,'ت000',6),(77216,'تَقَربي وَ تَسْتَجيْبَ','تَقَربي وَ تَسْتَجيْبَ',0,1,1.7333,'ت000',6),(77217,'تَقَعَ','تَقَعَ',0,0,0.4,'ت000',6),(77218,'تَقَعَ عَلَى','تَقَعَ عَلَى',0,1,1.4,'ت000',6),(77219,'تَقَعَ عَلَى الأَرْضِ','تَقَعَ عَلَى الأَرْضِ',0,1,1.7,'ت000',6),(77220,'تَقْتَصَّهَا','تَقْتَصَّهَا',0,0,0.8,'ت000',6),(77221,'تَقْتَصَّهَا مِنّي','تَقْتَصَّهَا مِنّي',0,1,1.6,'ت000',6),(77222,'تَقْتَصَّهَا مِنّي لَمْ','تَقْتَصَّهَا مِنّي لَمْ',0,1,1.7667,'ت000',6),(77223,'تَقْصيرَنا','تَقْصيرَنا',0,0,0.6667,'ت000',6),(77224,'تَقْصيرَنا فيهِ','تَقْصيرَنا فيهِ',0,1,1.5,'ت000',6),(77225,'تَقْصيرَنا فيهِ وَتَسَلَّمْهُ','تَقْصيرَنا فيهِ وَتَسَلَّمْهُ',0,1,1.9667,'ت000',6),(77226,'تَقْضي','تَقْضي',0,0,0.4,'ت000',15),(77227,'تَقْضي وَتُقَدِّرُ','تَقْضي وَتُقَدِّرُ',0,1,1.6,'ت000',15),(77228,'تَقْضي وَتُقَدِّرُ اَنْ','تَقْضي وَتُقَدِّرُ اَنْ',0,1,1.7667,'ت000',15),(77229,'تَقْضي وَتُقَدِّرُ مِنَ','تَقْضي وَتُقَدِّرُ مِنَ',0,1,1.7667,'ت000',15),(77230,'تَقْضي وَفيـما','تَقْضي وَفيـما',0,1,1.4667,'ت000',6),(77231,'تَقْضي وَفيـما تُقَدِّرُ','تَقْضي وَفيـما تُقَدِّرُ',0,1,1.8,'ت000',6),(77232,'تَقْطَعُ','تَقْطَعُ',0,0,0.5333,'ت000',6),(77233,'تَقْطَعُ الرَّجاءَ','تَقْطَعُ الرَّجاءَ',0,1,1.6,'ت000',6),(77234,'تَقْطَعُ الرَّجاءَ وَاغْفِرْ','تَقْطَعُ الرَّجاءَ وَاغْفِرْ',0,1,1.9333,'ت000',6),(77235,'تَكُن','تَكُن',0,0,0.3333,'ت000',6),(77236,'تَكُن رَضَيْتَ','تَكُن رَضَيْتَ',0,1,1.4667,'ت000',6),(77237,'تَكُن رَضَيْتَ عنِّي','تَكُن رَضَيْتَ عنِّي',0,1,1.6667,'ت000',6),(77238,'تَكْتُبَني','تَكْتُبَني',0,0,0.6667,'ت000',15),(77239,'تَكْتُبَني مِنْ','تَكْتُبَني مِنْ',0,1,1.5,'ت000',15),(77240,'تَكْتُبَني مِنْ حُجّاجِ','تَكْتُبَني مِنْ حُجّاجِ',0,1,1.7667,'ت000',15),(77241,'تَكْشِفُ','تَكْشِفُ',0,0,0.5333,'ت000',6),(77242,'تَكْشِفُ الْغِطاءَ','تَكْشِفُ الْغِطاءَ',0,1,1.6,'ت000',6),(77243,'تَكْشِفُ الْغِطاءَ وَاغْفِرْ','تَكْشِفُ الْغِطاءَ وَاغْفِرْ',0,1,1.9333,'ت000',6),(77244,'تَمُنُّ','تَمُنُّ',0,0,0.4667,'ت000',15),(77245,'تَمُنُّ بِالْعَظيمِ','تَمُنُّ بِالْعَظيمِ',0,1,1.6333,'ت000',6),(77246,'تَمُنُّ بِالْعَظيمِ وَتَدْفَعُ','تَمُنُّ بِالْعَظيمِ وَتَدْفَعُ',0,1,2,'ت000',6),(77247,'تَمُنُّ بِهِ','تَمُنُّ بِهِ',0,1,1.4,'ت000',6),(77248,'تَمُنُّ بِهِ عَلَيَّ','تَمُنُّ بِهِ عَلَيَّ',0,1,1.6667,'ت000',6),(77249,'تَمْحَقُها','تَمْحَقُها',0,0,0.6667,'ت000',6),(77250,'تَمْحَقُها الاَيّامُ','تَمْحَقُها الاَيّامُ',0,1,1.6667,'ت000',6),(77251,'تَمْحَقُها الاَيّامُ وَطَهارَةٍ','تَمْحَقُها الاَيّامُ وَطَهارَةٍ',0,1,2,'ت000',6),(77252,'تَنْشُرُ','تَنْشُرُ',0,0,0.5333,'ت000',15),(77253,'تَنْشُرُ لي','تَنْشُرُ لي',0,1,1.3667,'ت000',6),(77254,'تَنْشُرُ لي بِهِ','تَنْشُرُ لي بِهِ',0,1,1.5333,'ت000',6),(77255,'تَهَبَ','تَهَبَ',0,0,0.4,'ت000',15),(77256,'تَهَبَ لي','تَهَبَ لي',0,1,1.3,'ت000',15),(77257,'تَهَبَ لي يَقيناً','تَهَبَ لي يَقيناً',0,1,1.5667,'ت000',15),(77258,'تَهَبَ لي يَقينَاً','تَهَبَ لي يَقينَاً',0,1,1.6,'ت000',6),(77259,'تَهْتِكُ','تَهْتِكُ',0,0,0.5333,'ت000',6),(77260,'تَهْتِكُ الْعِصَمَ','تَهْتِكُ الْعِصَمَ',0,1,1.6,'ت000',6),(77261,'تَهْتِكُ الْعِصَمَ وَاَلْبِسْني','تَهْتِكُ الْعِصَمَ وَاَلْبِسْني',0,1,2,'ت000',6),(77262,'تَواضَعَ','تَواضَعَ',0,0,0.5333,'ت000',6),(77263,'تَواضَعَ لَها','تَواضَعَ لَها',0,1,1.4333,'ت000',6),(77264,'تَواضَعَ لَها كُلُّ','تَواضَعَ لَها كُلُّ',0,1,1.6333,'ت000',6),(77265,'تَوَفَّني','تَوَفَّني',0,0,0.6,'ت000',6),(77266,'تَوَفَّني عَلى','تَوَفَّني عَلى',0,1,1.4667,'ت000',6),(77267,'تَوَفَّني عَلى مِلَّةِ','تَوَفَّني عَلى مِلَّةِ',0,1,1.7333,'ت000',6),(77268,'تُؤاخِذُني','تُؤاخِذُني',0,0,0.6667,'ت000',6),(77269,'تُؤاخِذُني بِهِ','تُؤاخِذُني بِهِ',0,1,1.5,'ت000',6),(77270,'تُؤاخِذُني بِهِ اَوْ','تُؤاخِذُني بِهِ اَوْ',0,1,1.6667,'ت000',6),(77271,'تُؤاخِذْنا','تُؤاخِذْنا',0,0,0.6667,'ت000',12),(77272,'تُؤاخِذْنا بِاِسْرافِنا','تُؤاخِذْنا بِاِسْرافِنا',0,1,1.7667,'ت000',6),(77273,'تُؤاخِذْنا بِاِسْرافِنا عَلى','تُؤاخِذْنا بِاِسْرافِنا عَلى',0,1,1.9333,'ت000',6),(77274,'تُباشِرُ','تُباشِرُ',0,0,0.5333,'ت000',15),(77275,'تُباشِرُ بِهِ','تُباشِرُ بِهِ',0,1,1.4333,'ت000',15),(77276,'تُباشِرُ بِهِ قَلْبي','تُباشِرُ بِهِ قَلْبي',0,1,1.6667,'ت000',15),(77277,'تُحيطَ','تُحيطَ',0,0,0.4,'ت000',6),(77278,'تُحيطَ بي','تُحيطَ بي',0,1,1.3,'ت000',6),(77279,'تُحيطَ بي خَطيئَتي','تُحيطَ بي خَطيئَتي',0,1,1.6,'ت000',6),(77280,'تُحِبُّ','تُحِبُّ',0,0,0.4667,'ت000',15),(77281,'تُحِبُّ وَتَرْضى','تُحِبُّ وَتَرْضى',0,1,1.5333,'ت000',15),(77282,'تُحِبُّ وَتَرْضى اَللّـهُمَّ','تُحِبُّ وَتَرْضى اَللّـهُمَّ',0,1,1.9333,'ت000',15),(77283,'تُخْفِي','تُخْفِي',0,0,0.4667,'ت000',15),(77284,'تُخْفِي الصُّدُورُ','تُخْفِي الصُّدُورُ',0,1,1.6,'ت000',15),(77285,'تُديلُ','تُديلُ',0,0,0.4,'ت000',6),(77286,'تُديلُ الاَعْداءَ','تُديلُ الاَعْداءَ',0,1,1.5667,'ت000',6),(77287,'تُديلُ الاَعْداءَ وَاغْفِرْ','تُديلُ الاَعْداءَ وَاغْفِرْ',0,1,1.9,'ت000',6),(77288,'تُدَنِّسُهَا','تُدَنِّسُهَا',0,0,0.8,'ت000',6),(77289,'تُدَنِّسُهَا الآثامُ','تُدَنِّسُهَا الآثامُ',0,1,1.6667,'ت000',6),(77290,'تُدَنِّسُهَا الآثامُ هِلالَ','تُدَنِّسُهَا الآثامُ هِلالَ',0,1,1.9,'ت000',6),(77291,'تُذْهِبُ','تُذْهِبُ',0,0,0.5333,'ت000',6),(77292,'تُذْهِبُ بِهِ','تُذْهِبُ بِهِ',0,1,1.4333,'ت000',6),(77293,'تُذْهِبُ بِهِ عَنّي','تُذْهِبُ بِهِ عَنّي',0,1,1.6333,'ت000',6),(77294,'تُرامُ','تُرامُ',0,0,0.4,'ت000',6),(77295,'تُرامُ وَعافِني','تُرامُ وَعافِني',0,1,1.5,'ت000',6),(77296,'تُرامُ وَعافِني مِنْ','تُرامُ وَعافِني مِنْ',0,1,1.6667,'ت000',6),(77297,'تُريدُ','تُريدُ',0,0,0.4,'ت000',6),(77298,'تُريدُ اَنْ','تُريدُ اَنْ',0,1,1.3667,'ت000',6),(77299,'تُريدُ اَنْ تَقْتَصَّهَا','تُريدُ اَنْ تَقْتَصَّهَا',0,1,1.8,'ت000',6),(77300,'تُريدُ اَنْ تُعَذِّبَني','تُريدُ اَنْ تُعَذِّبَني',0,1,1.7667,'ت000',6),(77301,'تُرْقيهِ','تُرْقيهِ',0,0,0.5333,'ت000',6),(77302,'تُرْقيهِ بِكُلِّ','تُرْقيهِ بِكُلِّ',0,1,1.5333,'ت000',6),(77303,'تُرْقيهِ بِكُلِّ آيَةٍ','تُرْقيهِ بِكُلِّ آيَةٍ',0,1,1.7333,'ت000',6),(77304,'تُسَلِّطْ','تُسَلِّطْ',0,0,0.6,'ت000',15),(77305,'تُسَلِّطْ عَلَيْنا','تُسَلِّطْ عَلَيْنا',0,1,1.6,'ت000',6),(77306,'تُسَلِّطْ عَلَيْنا وَصَباً','تُسَلِّطْ عَلَيْنا وَصَباً',0,1,1.8667,'ت000',6),(77307,'تُسْكِنَهُ','تُسْكِنَهُ',0,0,0.6667,'ت000',6),(77308,'تُسْكِنَهُ اَرْضَكَ','تُسْكِنَهُ اَرْضَكَ',0,1,1.6333,'ت000',6),(77309,'تُسْكِنَهُ اَرْضَكَ طَوْعاً','تُسْكِنَهُ اَرْضَكَ طَوْعاً',0,1,1.9,'ت000',6),(77310,'تُصَلِّيَ','تُصَلِّيَ',0,0,0.6,'ت000',15),(77311,'تُصَلِّيَ عَلى','تُصَلِّيَ عَلى',0,1,1.4667,'ت000',15),(77312,'تُصَلِّيَ عَلى مُحَمَّدٍ','تُصَلِّيَ عَلى مُحَمَّدٍ',0,1,1.8,'ت000',15),(77313,'تُصَلِّيَ عَلَيْهِمْ','تُصَلِّيَ عَلَيْهِمْ',0,1,1.6667,'ت000',6),(77314,'تُصَلِّيَ عَلَيْهِمْ اَجْمَعينَ','تُصَلِّيَ عَلَيْهِمْ اَجْمَعينَ',0,1,2,'ت000',6),(77315,'تُطيلَ','تُطيلَ',0,0,0.4,'ت000',15),(77316,'تُطيلَ عُمْري','تُطيلَ عُمْري',0,1,1.4333,'ت000',15),(77317,'تُطيلَ عُمْري وَتُوَسِّعَ','تُطيلَ عُمْري وَتُوَسِّعَ',0,1,1.8333,'ت000',15),(77318,'تُطْعِمْنا','تُطْعِمْنا',0,0,0.6667,'ت000',15),(77319,'تُطْعِمْنا اِلاّ','تُطْعِمْنا اِلاّ',0,1,1.5333,'ت000',6),(77320,'تُطْعِمْنا اِلاّ طَيِّباً','تُطْعِمْنا اِلاّ طَيِّباً',0,1,1.8333,'ت000',6),(77321,'تُعَجِّلُ','تُعَجِّلُ',0,0,0.6,'ت000',6),(77322,'تُعَجِّلُ الْفَناءَ','تُعَجِّلُ الْفَناءَ',0,1,1.6333,'ت000',6),(77323,'تُعَجِّلُ الْفَناءَ وَاغْفِرْ','تُعَجِّلُ الْفَناءَ وَاغْفِرْ',0,1,1.9667,'ت000',6),(77324,'تُعَذِّبَني','تُعَذِّبَني',0,0,0.7333,'ت000',15),(77325,'تُعَذِّبَني بِهِ','تُعَذِّبَني بِهِ',0,1,1.5333,'ت000',6),(77326,'تُعَذِّبَني بِهِ يَوْمَ','تُعَذِّبَني بِهِ يَوْمَ',0,1,1.7667,'ت000',6),(77327,'تُعَذِّبُني','تُعَذِّبُني',0,0,0.7333,'ت000',15),(77328,'تُعَذِّبُني عَلَيْهِ','تُعَذِّبُني عَلَيْهِ',0,1,1.6667,'ت000',15),(77329,'تُعَذِّبُني عَلَيْهِ ey','تُعَذِّبُني عَلَيْهِ ey',0,1,1.7667,'ت000',6),(77330,'تُغَيِّرُ','تُغَيِّرُ',0,0,0.6,'ت000',6),(77331,'تُغَيِّرُ النِّعَمَ','تُغَيِّرُ النِّعَمَ',0,1,1.6333,'ت000',6),(77332,'تُغَيِّرُ النِّعَمَ وَاغْفِرْ','تُغَيِّرُ النِّعَمَ وَاغْفِرْ',0,1,1.9667,'ت000',6),(77333,'تُقَدِّرُ','تُقَدِّرُ',0,0,0.6,'ت000',6),(77334,'تُقَدِّرُ مِنَ','تُقَدِّرُ مِنَ',0,1,1.4667,'ت000',6),(77335,'تُقَدِّرُ مِنَ الأَمْرِ','تُقَدِّرُ مِنَ الأَمْرِ',0,1,1.7667,'ت000',6),(77336,'تُكْرِمُني','تُكْرِمُني',0,0,0.6667,'ت000',6),(77337,'تُكْرِمُني بِهِ','تُكْرِمُني بِهِ',0,1,1.5,'ت000',6),(77338,'تُكْرِمُني بِهِ عَنْ','تُكْرِمُني بِهِ عَنْ',0,1,1.6667,'ت000',6),(77339,'تُنْزِلُ','تُنْزِلُ',0,0,0.5333,'ت000',10),(77340,'تُنْزِلُ النِّقَمَ','تُنْزِلُ النِّقَمَ',0,1,1.6,'ت000',6),(77341,'تُنْزِلُ النِّقَمَ وَاغْفِرْ','تُنْزِلُ النِّقَمَ وَاغْفِرْ',0,1,1.9333,'ت000',6),(77342,'تُورِثُ','تُورِثُ',0,0,0.4667,'ت000',6),(77343,'تُورِثُ النَّدَمَ','تُورِثُ النَّدَمَ',0,1,1.5667,'ت000',6),(77344,'تُورِثُ النَّدَمَ وَاغْفِرْ','تُورِثُ النَّدَمَ وَاغْفِرْ',0,1,1.9,'ت000',6),(77345,'ثَناؤُكَ','ثَناؤُكَ',0,0,0.5333,'ث000',15),(77346,'ثَناؤُكَ وَلا','ثَناؤُكَ وَلا',0,1,1.4333,'ث000',6),(77347,'ثَناؤُكَ وَلا اِلـٰهَ','ثَناؤُكَ وَلا اِلـٰهَ',0,1,1.7,'ث000',6),(77348,'ثُمَّ قَبَضْتَهُ','ثُمَّ قَبَضْتَهُ',0,1,1.5333,'ث000',6),(77349,'ثُمَّ قَبَضْتَهُ اِليْكَ','ثُمَّ قَبَضْتَهُ اِليْكَ',0,1,1.8,'ث000',6),(77350,'جارُكَ','جارُكَ',0,0,0.4,'ج000',6),(77351,'جارُكَ وَجَلَّ','جارُكَ وَجَلَّ',0,1,1.4667,'ج000',6),(77352,'جارُكَ وَجَلَّ ثَناؤُكَ','جارُكَ وَجَلَّ ثَناؤُكَ',0,1,1.7667,'ج000',6),(77353,'جاعِلَ','جاعِلَ',0,0,0.4,'ج000',6),(77354,'جاعِلَ اللَّيْلِ','جاعِلَ اللَّيْلِ',0,1,1.5333,'ج000',6),(77355,'جاعِلَ اللَّيْلِ لِباساً','جاعِلَ اللَّيْلِ لِباساً',0,1,1.8,'ج000',6),(77356,'جاعِلَ اللَّيْلِ وَالنَّهارِ','جاعِلَ اللَّيْلِ وَالنَّهارِ',0,1,1.9333,'ج000',6),(77357,'جَبّارُ','جَبّارُ',0,0,0.4667,'ج000',6),(77358,'جَبّارُ يا','جَبّارُ يا',0,1,1.3333,'ج000',6),(77359,'جَبّارُ يا اَللهُ','جَبّارُ يا اَللهُ',0,1,1.5667,'ج000',6),(77360,'جَزِيلٍ','جَزِيلٍ',0,0,0.4667,'ج000',6),(77361,'جَزِيلٍ وَتُضاعِفُ','جَزِيلٍ وَتُضاعِفُ',0,1,1.6,'ج000',6),(77362,'جَزِيلٍ وَتُضاعِفُ الْحَسَناتِ','جَزِيلٍ وَتُضاعِفُ الْحَسَناتِ',0,1,2,'ج000',6),(77363,'جَعَلَك','جَعَلَك',0,0,0.4667,'ج000',6),(77364,'جَعَلَك مِفْتاحَ','جَعَلَك مِفْتاحَ',0,1,1.5333,'ج000',6),(77365,'جَعَلَك مِفْتاحَ شَهْرٍ','جَعَلَك مِفْتاحَ شَهْرٍ',0,1,1.7667,'ج000',6),(77366,'جَعَلْتَهُ','جَعَلْتَهُ',0,0,0.6667,'ج000',6),(77367,'جَعَلْتَهُ فَاجْعَلْني','جَعَلْتَهُ فَاجْعَلْني',0,1,1.7333,'ج000',6),(77368,'جَعَلْتَهُ فَاجْعَلْني مَرْحُوماً','جَعَلْتَهُ فَاجْعَلْني مَرْحُوماً',0,1,2,'ج000',6),(77369,'جَعَلْتَهُ هادِياً','جَعَلْتَهُ هادِياً',0,1,1.6,'ج000',6),(77370,'جَعَلْتَهُ هادِياً مِنْكَ','جَعَلْتَهُ هادِياً مِنْكَ',0,1,1.8333,'ج000',6),(77371,'جَلالِهِ','جَلالِهِ',0,0,0.5333,'ج000',6),(77372,'جَلالِهِ وَكَما','جَلالِهِ وَكَما',0,1,1.5,'ج000',6),(77373,'جَلالِهِ وَكَما هُوَ','جَلالِهِ وَكَما هُوَ',0,1,1.6667,'ج000',6),(77374,'جَليلُ','جَليلُ',0,0,0.4,'ج000',6),(77375,'جَليلُ يا','جَليلُ يا',0,1,1.3,'ج000',6),(77376,'جَليلُ يا اَللهُ','جَليلُ يا اَللهُ',0,1,1.5333,'ج000',6),(77377,'جَوادُ','جَوادُ',0,0,0.4,'ج000',6),(77378,'جَوادُ يا','جَوادُ يا',0,1,1.3,'ج000',6),(77379,'جَوادُ يا اَللهُ','جَوادُ يا اَللهُ',0,1,1.5333,'ج000',6),(77380,'جُنَنَ','جُنَنَ',0,0,0.4,'ج000',6),(77381,'جُنَنَ الْعافِيَةِ','جُنَنَ الْعافِيَةِ',0,1,1.6,'ج000',6),(77382,'جُنَنَ الْعافِيَةِ وَاَتْمِمْ','جُنَنَ الْعافِيَةِ وَاَتْمِمْ',0,1,1.9667,'ج000',6),(77383,'جِسْمي','جِسْمي',0,0,0.4,'ج000',6),(77384,'جِسْمي وَبَلِّغْني','جِسْمي وَبَلِّغْني',0,1,1.6,'ج000',6),(77385,'جِسْمي وَبَلِّغْني اَمَلي','جِسْمي وَبَلِّغْني اَمَلي',0,1,1.8333,'ج000',6),(77386,'جِوارِكَ','جِوارِكَ',0,0,0.5333,'ج000',12),(77387,'جِوارِكَ وَفي','جِوارِكَ وَفي',0,1,1.4333,'ج000',6),(77388,'جِوارِكَ وَفي كَنَفِكَ','جِوارِكَ وَفي كَنَفِكَ',0,1,1.7333,'ج000',6),(77389,'حادِثٍ','حادِثٍ',0,0,0.4,'ح000',6),(77390,'حادِثٍ فَاَسأَلُ','حادِثٍ فَاَسأَلُ',0,1,1.5333,'ح000',6),(77391,'حادِثٍ فَاَسأَلُ اللهَ','حادِثٍ فَاَسأَلُ اللهَ',0,1,1.7333,'ح000',6),(77392,'حادِثٍ لاَمْرٍ','حادِثٍ لاَمْرٍ',0,1,1.4667,'ح000',6),(77393,'حادِثٍ لاَمْرٍ حادِثٍ','حادِثٍ لاَمْرٍ حادِثٍ',0,1,1.7,'ح000',6),(77394,'حيلَتي','حيلَتي',0,0,0.4,'ح000',15),(77395,'حيلَتي فَصَلِّ','حيلَتي فَصَلِّ',0,1,1.4667,'ح000',6),(77396,'حيلَتي فَصَلِّ عَلى','حيلَتي فَصَلِّ عَلى',0,1,1.6333,'ح000',6),(77397,'حَبْلِ','حَبْلِ',0,0,0.4,'ح000',6),(77398,'حَبْلِ الْوَريدِ','حَبْلِ الْوَريدِ',0,1,1.5333,'ح000',6),(77399,'حَبْلِ الْوَريدِ يا','حَبْلِ الْوَريدِ يا',0,1,1.6333,'ح000',6),(77400,'حَتّى','حَتّى',0,0,0.3333,'ح000',15),(77401,'حَتّى اُفْلِحَ','حَتّى اُفْلِحَ',0,1,1.4667,'ح000',6),(77402,'حَتّى اُفْلِحَ بِها','حَتّى اُفْلِحَ بِها',0,1,1.6333,'ح000',6),(77403,'حَتّى تُسْكِنَهُ','حَتّى تُسْكِنَهُ',0,1,1.5333,'ح000',6),(77404,'حَتّى تُسْكِنَهُ اَرْضَكَ','حَتّى تُسْكِنَهُ اَرْضَكَ',0,1,1.8333,'ح000',6),(77405,'حَتّى عادَ','حَتّى عادَ',0,1,1.3333,'ح000',6),(77406,'حَتّى عادَ كَالْعُرْجُونِ','حَتّى عادَ كَالْعُرْجُونِ',0,1,1.8333,'ح000',6),(77407,'حَتّى يَنْقَضِيَ','حَتّى يَنْقَضِيَ',0,1,1.5333,'ح000',6),(77408,'حَتّى يَنْقَضِيَ شَهْرُ','حَتّى يَنْقَضِيَ شَهْرُ',0,1,1.7667,'ح000',6),(77409,'حَتّى يَنْقَضِيَ عَنّا','حَتّى يَنْقَضِيَ عَنّا',0,1,1.7333,'ح000',6),(77410,'حَجُّهُمُ','حَجُّهُمُ',0,0,0.6,'ح000',15),(77411,'حَجُّهُمُ الْمَشْكُورِ','حَجُّهُمُ الْمَشْكُورِ',0,1,1.7333,'ح000',15),(77412,'حَجُّهُمُ الْمَشْكُورِ سَعْيُهُمُ','حَجُّهُمُ الْمَشْكُورِ سَعْيُهُمُ',0,1,2,'ح000',6),(77413,'حَجُّهُمْ','حَجُّهُمْ',0,0,0.6,'ح000',15),(77414,'حَجُّهُمْ الْمَشْكُورِ','حَجُّهُمْ الْمَشْكُورِ',0,1,1.7333,'ح000',15),(77415,'حَجُّهُمْ الْمَشْكُورِ سَعْيُهُمُ','حَجُّهُمْ الْمَشْكُورِ سَعْيُهُمُ',0,1,2,'ح000',6),(77416,'حَدٌّ','حَدٌّ',0,0,0.3333,'ح000',6),(77417,'حَدٌّ مَحْدُودٌ','حَدٌّ مَحْدُودٌ',0,1,1.5,'ح000',6),(77418,'حَدٌّ مَحْدُودٌ وَيا','حَدٌّ مَحْدُودٌ وَيا',0,1,1.6667,'ح000',6),(77419,'حَرامٍ','حَرامٍ',0,0,0.4,'ح000',6),(77420,'حَرامٍ وَاجْعَلْ','حَرامٍ وَاجْعَلْ',0,1,1.5333,'ح000',6),(77421,'حَرامٍ وَاجْعَلْ رِزْقَكَ','حَرامٍ وَاجْعَلْ رِزْقَكَ',0,1,1.8333,'ح000',6),(77422,'حَرامَهُ','حَرامَهُ',0,0,0.5333,'ح000',6),(77423,'حَرامَهُ وَيُؤْمِنُ','حَرامَهُ وَيُؤْمِنُ',0,1,1.6333,'ح000',6),(77424,'حَرامَهُ وَيُؤْمِنُ بِمُحْكَمِهِ','حَرامَهُ وَيُؤْمِنُ بِمُحْكَمِهِ',0,1,2,'ح000',6),(77425,'حَسَنةً','حَسَنةً',0,0,0.4667,'ح000',6),(77426,'حَسَنةً وَفِي','حَسَنةً وَفِي',0,1,1.4333,'ح000',6),(77427,'حَسَنةً وَفِي الآخِرَةِ','حَسَنةً وَفِي الآخِرَةِ',0,1,1.7667,'ح000',6),(77428,'حَسَنةً وَقِنا','حَسَنةً وَقِنا',0,1,1.4667,'ح000',6),(77429,'حَسَنةً وَقِنا عَذابَ','حَسَنةً وَقِنا عَذابَ',0,1,1.7,'ح000',6),(77430,'حَسَنَ','حَسَنَ',0,0,0.4,'ح000',21),(77431,'حَسَنَ التَّجاوُزِ','حَسَنَ التَّجاوُزِ',0,1,1.6,'ح000',6),(77432,'حَسَنَ التَّجاوُزِ تَوَفَّني','حَسَنَ التَّجاوُزِ تَوَفَّني',0,1,1.9333,'ح000',6),(77433,'حَسَنَةً','حَسَنَةً',0,0,0.5333,'ح000',15),(77434,'حَسَنَةً وَفِى','حَسَنَةً وَفِى',0,1,1.4667,'ح000',6),(77435,'حَسَنَةً وَفِى الآخِرَةِ','حَسَنَةً وَفِى الآخِرَةِ',0,1,1.8,'ح000',6),(77436,'حَسَنَةً وَفِي','حَسَنَةً وَفِي',0,1,1.4667,'ح000',15),(77437,'حَسَنَةً وَفِي الآخِرَةِ','حَسَنَةً وَفِي الآخِرَةِ',0,1,1.8,'ح000',15),(77438,'حَسَنَةً وَقِنا','حَسَنَةً وَقِنا',0,1,1.5,'ح000',6),(77439,'حَسَنَةً وَقِنا عَذابَ','حَسَنَةً وَقِنا عَذابَ',0,1,1.7333,'ح000',6),(77440,'حَسَنَهً','حَسَنَهً',0,0,0.5333,'ح000',6),(77441,'حَسَنَهً وَقِنا','حَسَنَهً وَقِنا',0,1,1.5,'ح000',6),(77442,'حَسَنَهً وَقِنا عَذابَ','حَسَنَهً وَقِنا عَذابَ',0,1,1.7333,'ح000',6),(77443,'حَشْري','حَشْري',0,0,0.4,'ح000',6),(77444,'حَشْري وَاجْعَلْني','حَشْري وَاجْعَلْني',0,1,1.6,'ح000',6),(77445,'حَشْري وَاجْعَلْني مِمَّنْ','حَشْري وَاجْعَلْني مِمَّنْ',0,1,1.8667,'ح000',6),(77446,'حَصْرَتَها','حَصْرَتَها',0,0,0.6667,'ح000',6),(77447,'حَصْرَتَها حَفَظَتُكَ','حَصْرَتَها حَفَظَتُكَ',0,1,1.7,'ح000',6),(77448,'حَصْرَتَها حَفَظَتُكَ وَاَحْصَتْها','حَصْرَتَها حَفَظَتُكَ وَاَحْصَتْها',0,1,2,'ح000',6),(77449,'حَضَرَ','حَضَرَ',0,0,0.4,'ح000',6),(77450,'حَضَرَ شَهْرُ','حَضَرَ شَهْرُ',0,1,1.4333,'ح000',6),(77451,'حَضَرَ شَهْرُ رَمَضانَ','حَضَرَ شَهْرُ رَمَضانَ',0,1,1.7333,'ح000',6),(77452,'حَظٍّ','حَظٍّ',0,0,0.3333,'ح000',6),(77453,'حَظٍّ لي','حَظٍّ لي',0,1,1.2667,'ح000',6),(77454,'حَظٍّ لي عِنْدَكَ','حَظٍّ لي عِنْدَكَ',0,1,1.5667,'ح000',6),(77455,'حَفَظَتُكَ','حَفَظَتُكَ',0,0,0.6667,'ح000',6),(77456,'حَفَظَتُكَ وَاَحْصَتْها','حَفَظَتُكَ وَاَحْصَتْها',0,1,1.7667,'ح000',6),(77457,'حَفَظَتُكَ وَاَحْصَتْها كِرامُ','حَفَظَتُكَ وَاَحْصَتْها كِرامُ',0,1,2,'ح000',6),(77458,'حَقائِقِ','حَقائِقِ',0,0,0.5333,'ح000',6),(77459,'حَقائِقِ الاِيمانِ','حَقائِقِ الاِيمانِ',0,1,1.6,'ح000',6),(77460,'حَقائِقِ الاِيمانِ وَالْغَنيمَةَ','حَقائِقِ الاِيمانِ وَالْغَنيمَةَ',0,1,2,'ح000',6),(77461,'حَقَّ ما','حَقَّ ما',0,1,1.2667,'ح000',6),(77462,'حَقَّ ما مَضى','حَقَّ ما مَضى',0,1,1.4333,'ح000',6),(77463,'حَكيمُ','حَكيمُ',0,0,0.4,'ح000',6),(77464,'حَكيمُ يا','حَكيمُ يا',0,1,1.3,'ح000',6),(77465,'حَكيمُ يا رَبَّ','حَكيمُ يا رَبَّ',0,1,1.5,'ح000',6),(77466,'حَلالاً','حَلالاً',0,0,0.4667,'ح000',15),(77467,'حَلالاً طَيِّباً','حَلالاً طَيِّباً',0,1,1.5333,'ح000',15),(77468,'حَلالاً طَيِّباً نَقِيّاً','حَلالاً طَيِّباً نَقِيّاً',0,1,1.8333,'ح000',6),(77469,'حَلالاً لا','حَلالاً لا',0,1,1.3333,'ح000',6),(77470,'حَلالاً لا يَشُوبُهُ','حَلالاً لا يَشُوبُهُ',0,1,1.6667,'ح000',6),(77471,'حَلالَهُ','حَلالَهُ',0,0,0.5333,'ح000',6),(77472,'حَلالَهُ وَيُحَرِّمُ','حَلالَهُ وَيُحَرِّمُ',0,1,1.6667,'ح000',6),(77473,'حَلالَهُ وَيُحَرِّمُ حَرامَهُ','حَلالَهُ وَيُحَرِّمُ حَرامَهُ',0,1,1.9667,'ح000',6),(77474,'حَنّانُ','حَنّانُ',0,0,0.4667,'ح000',6),(77475,'حَنّانُ يا','حَنّانُ يا',0,1,1.3333,'ح000',6),(77476,'حَنّانُ يا مَنّانُ','حَنّانُ يا مَنّانُ',0,1,1.6,'ح000',6),(77477,'حَوْلَ','حَوْلَ',0,0,0.4,'ح000',21),(77478,'حَوْلَ وَلا','حَوْلَ وَلا',0,1,1.3667,'ح000',21),(77479,'حَوْلَ وَلا قُوَّةَ','حَوْلَ وَلا قُوَّةَ',0,1,1.6333,'ح000',21),(77480,'حَيُّ','حَيُّ',0,0,0.3333,'ح000',15),(77481,'حَيُّ لا','حَيُّ لا',0,1,1.2667,'ح000',6),(77482,'حَيُّ لا اِلـٰهَ','حَيُّ لا اِلـٰهَ',0,1,1.5333,'ح000',6),(77483,'حُجّاجِ','حُجّاجِ',0,0,0.4667,'ح000',15),(77484,'حُجّاجِ بَيْتِكَ','حُجّاجِ بَيْتِكَ',0,1,1.5333,'ح000',15),(77485,'حُجّاجِ بَيْتِكَ الْحَرامِ','حُجّاجِ بَيْتِكَ الْحَرامِ',0,1,1.8667,'ح000',15),(77486,'حُرْمَةَ','حُرْمَةَ',0,0,0.5333,'ح000',6),(77487,'حُرْمَةَ شَهْرِ','حُرْمَةَ شَهْرِ',0,1,1.5,'ح000',6),(77488,'حُرْمَةَ شَهْرِ رَمَضانَ','حُرْمَةَ شَهْرِ رَمَضانَ',0,1,1.8,'ح000',6),(77489,'حُسْباناً','حُسْباناً',0,0,0.6,'ح000',6),(77490,'حُسْباناً يا','حُسْباناً يا',0,1,1.4,'ح000',6),(77491,'حُسْباناً يا عَزيزُ','حُسْباناً يا عَزيزُ',0,1,1.6333,'ح000',6),(77492,'حُلُولِ','حُلُولِ',0,0,0.4667,'ح000',6),(77493,'حُلُولِ الْفَوْتِ','حُلُولِ الْفَوْتِ',0,1,1.5667,'ح000',6),(77494,'حُلُولِ الْفَوْتِ ey','حُلُولِ الْفَوْتِ ey',0,1,1.6667,'ح000',6),(77495,'حِذارَ','حِذارَ',0,0,0.4,'ح000',6),(77496,'حِذارَ اَنْ','حِذارَ اَنْ',0,1,1.3667,'ح000',6),(77497,'حِذارَ اَنْ تَصْرِفَ','حِذارَ اَنْ تَصْرِفَ',0,1,1.6667,'ح000',6),(77498,'حِسابٍ','حِسابٍ',0,0,0.4,'ح000',15),(77499,'حِسابٍ يا','حِسابٍ يا',0,1,1.3,'ح000',6),(77500,'حِسابٍ يا اَللهُ','حِسابٍ يا اَللهُ',0,1,1.5333,'ح000',6),(77501,'حِفْظِكَ','حِفْظِكَ',0,0,0.5333,'ح000',6),(77502,'حِفْظِكَ َوفي','حِفْظِكَ َوفي',0,1,1.4333,'ح000',6),(77503,'حِفْظِكَ َوفي جِوارِكَ','حِفْظِكَ َوفي جِوارِكَ',0,1,1.7333,'ح000',6),(77504,'حِلْماً','حِلْماً',0,0,0.4667,'ح000',15),(77505,'حِلْماً يَسُدُّ','حِلْماً يَسُدُّ',0,1,1.5,'ح000',6),(77506,'حِلْماً يَسُدُّ عَنّي','حِلْماً يَسُدُّ عَنّي',0,1,1.7,'ح000',6),(77507,'حِيُّ','حِيُّ',0,0,0.3333,'ح000',6),(77508,'حِيُّ يا','حِيُّ يا',0,1,1.2667,'ح000',6),(77509,'حِيُّ يا قَيُّومُ','حِيُّ يا قَيُّومُ',0,1,1.5667,'ح000',6),(77510,'خائِنَةَ','خائِنَةَ',0,0,0.5333,'خ000',15),(77511,'خائِنَةَ الاَعْيُنِ','خائِنَةَ الاَعْيُنِ',0,1,1.6333,'خ000',15),(77512,'خائِنَةَ الاَعْيُنِ وَما','خائِنَةَ الاَعْيُنِ وَما',0,1,1.8,'خ000',15),(77513,'خازِنَ','خازِنَ',0,0,0.4,'خ000',6),(77514,'خازِنَ اللَّيْلِ','خازِنَ اللَّيْلِ',0,1,1.5333,'خ000',6),(77515,'خازِنَ اللَّيْلِ فِى','خازِنَ اللَّيْلِ فِى',0,1,1.6667,'خ000',6),(77516,'خالِصاً','خالِصاً',0,0,0.4667,'خ000',15),(77517,'خالِصاً مِنَ','خالِصاً مِنَ',0,1,1.4,'خ000',6),(77518,'خالِصاً مِنَ الآصارِ','خالِصاً مِنَ الآصارِ',0,1,1.6667,'خ000',6),(77519,'خالِقُ','خالِقُ',0,0,0.4,'خ000',6),(77520,'خالِقُ يا','خالِقُ يا',0,1,1.3,'خ000',6),(77521,'خالِقُ يا بارِئُ','خالِقُ يا بارِئُ',0,1,1.5333,'خ000',6),(77522,'خَبيثٍ','خَبيثٍ',0,0,0.4,'خ000',6),(77523,'خَبيثٍ وَلا','خَبيثٍ وَلا',0,1,1.3667,'خ000',6),(77524,'خَبيثٍ وَلا حَرامٍ','خَبيثٍ وَلا حَرامٍ',0,1,1.6,'خ000',6),(77525,'خَبيرٌ','خَبيرٌ',0,0,0.4,'خ000',6),(77526,'خَبيرٌ اَلْهِمْنا','خَبيرٌ اَلْهِمْنا',0,1,1.5667,'خ000',6),(77527,'خَبيرٌ اَلْهِمْنا ذِكْرَكَ','خَبيرٌ اَلْهِمْنا ذِكْرَكَ',0,1,1.8667,'خ000',6),(77528,'خَضَعَ','خَضَعَ',0,0,0.4,'خ000',6),(77529,'خَضَعَ لَها','خَضَعَ لَها',0,1,1.3667,'خ000',6),(77530,'خَضَعَ لَها كُلُّ','خَضَعَ لَها كُلُّ',0,1,1.5667,'خ000',6),(77531,'خَطيئَةٌ','خَطيئَةٌ',0,0,0.5333,'خ000',15),(77532,'خَطيئَةٌ تُريدُ','خَطيئَةٌ تُريدُ',0,1,1.5,'خ000',6),(77533,'خَطيئَةٌ تُريدُ اَنْ','خَطيئَةٌ تُريدُ اَنْ',0,1,1.6667,'خ000',6),(77534,'خَطيئَتي','خَطيئَتي',0,0,0.5333,'خ000',15),(77535,'خَطيئَتي وَظُلْمي','خَطيئَتي وَظُلْمي',0,1,1.5667,'خ000',6),(77536,'خَطيئَتي وَظُلْمي وَاِسْرافي','خَطيئَتي وَظُلْمي وَاِسْرافي',0,1,1.9333,'خ000',6),(77537,'خَفِيَّةٍ','خَفِيَّةٍ',0,0,0.6,'خ000',6),(77538,'خَفِيَّةٍ وَيا','خَفِيَّةٍ وَيا',0,1,1.4667,'خ000',6),(77539,'خَفِيَّةٍ وَيا دافِعَ','خَفِيَّةٍ وَيا دافِعَ',0,1,1.7,'خ000',6),(77540,'خَلْقِكَ','خَلْقِكَ',0,0,0.5333,'خ000',15),(77541,'خَلْقِكَ وَاَلْبِسْني','خَلْقِكَ وَاَلْبِسْني',0,1,1.7,'خ000',6),(77542,'خَلْقِكَ وَاَلْبِسْني مَعَ','خَلْقِكَ وَاَلْبِسْني مَعَ',0,1,1.8667,'خ000',6),(77543,'خَلْقِكَ وَحَبْلاً','خَلْقِكَ وَحَبْلاً',0,1,1.6,'خ000',6),(77544,'خَلْقِكَ وَحَبْلاً مُتَّصِلاً','خَلْقِكَ وَحَبْلاً مُتَّصِلاً',0,1,1.9667,'خ000',6),(77545,'خَوْفٍ','خَوْفٍ',0,0,0.4,'خ000',6),(77546,'خَوْفٍ وَعافِيَةً','خَوْفٍ وَعافِيَةً',0,1,1.5667,'خ000',6),(77547,'خَوْفٍ وَعافِيَةً تَسْتُرُني','خَوْفٍ وَعافِيَةً تَسْتُرُني',0,1,1.9333,'خ000',6),(77548,'خَيْراً','خَيْراً',0,0,0.4667,'خ000',21),(77549,'خَيْراً مِنْ','خَيْراً مِنْ',0,1,1.4,'خ000',15),(77550,'خَيْراً مِنْ اَلْفِ','خَيْراً مِنْ اَلْفِ',0,1,1.6333,'خ000',15),(77551,'خَيْرٍ','خَيْرٍ',0,0,0.4,'خ000',19),(77552,'خَيْرٍ نَصيبَنا','خَيْرٍ نَصيبَنا',0,1,1.5,'خ000',6),(77553,'خَيْرٍ نَصيبَنا فَاِنَّكَ','خَيْرٍ نَصيبَنا فَاِنَّكَ',0,1,1.8333,'خ000',6),(77554,'خَيْرَهُ','خَيْرَهُ',0,0,0.5333,'خ000',6),(77555,'خَيْرَهُ وَعَوْنَهُ','خَيْرَهُ وَعَوْنَهُ',0,1,1.6333,'خ000',6),(77556,'خَيْرَهُ وَعَوْنَهُ وَاصْرِفْ','خَيْرَهُ وَعَوْنَهُ وَاصْرِفْ',0,1,1.9667,'خ000',6),(77557,'خَيْرِ','خَيْرِ',0,0,0.4,'خ000',15),(77558,'خَيْرِ الْوَفاةِ','خَيْرِ الْوَفاةِ',0,1,1.5333,'خ000',6),(77559,'خَيْرِ الْوَفاةِ فَتَوَفَّني','خَيْرِ الْوَفاةِ فَتَوَفَّني',0,1,1.9333,'خ000',6),(77560,'خَيْرِ ما','خَيْرِ ما',0,1,1.3,'خ000',15),(77561,'خَيْرِ ما اَنْتَ','خَيْرِ ما اَنْتَ',0,1,1.5333,'خ000',6),(77562,'خَيْرِ ما عِنْدَكَ','خَيْرِ ما عِنْدَكَ',0,1,1.6,'خ000',6),(77563,'دائِمُ','دائِمُ',0,0,0.4,'د000',6),(77564,'دائِمُ يا','دائِمُ يا',0,1,1.3,'د000',6),(77565,'دائِمُ يا اَللهُ','دائِمُ يا اَللهُ',0,1,1.5333,'د000',6),(77566,'داخِراً','داخِراً',0,0,0.4667,'د000',6),(77567,'داخِراً لا','داخِراً لا',0,1,1.3333,'د000',6),(77568,'داخِراً لا اَمْلِكُ','داخِراً لا اَمْلِكُ',0,1,1.6333,'د000',6),(77569,'دارِ','دارِ',0,0,0.2667,'د000',19),(77570,'دارِ الغُرُورِ','دارِ الغُرُورِ',0,1,1.4667,'د000',6),(77571,'دارِ الغُرُورِ وَالاِنابَةَ','دارِ الغُرُورِ وَالاِنابَةَ',0,1,1.9,'د000',6),(77572,'دارِ الْخُلُودِ','دارِ الْخُلُودِ',0,1,1.5,'د000',6),(77573,'دافِعَ','دافِعَ',0,0,0.4,'د000',6),(77574,'دافِعَ ما','دافِعَ ما',0,1,1.3,'د000',6),(77575,'دافِعَ ما تَشاءُ','دافِعَ ما تَشاءُ',0,1,1.5333,'د000',6),(77576,'دانَ','دانَ',0,0,0.2667,'د000',6),(77577,'دانَ لَهُ','دانَ لَهُ',0,1,1.3,'د000',6),(77578,'دانَ لَهُ كُلُّ','دانَ لَهُ كُلُّ',0,1,1.5,'د000',6),(77579,'دينِ','دينِ',0,0,0.2667,'د000',6),(77580,'دينِ مُحَمَّدٍ','دينِ مُحَمَّدٍ',0,1,1.4667,'د000',6),(77581,'دينِ مُحَمَّدٍ صَلَّى','دينِ مُحَمَّدٍ صَلَّى',0,1,1.7,'د000',6),(77582,'دينِكَ','دينِكَ',0,0,0.4,'د000',15),(77583,'دينِكَ وَلا','دينِكَ وَلا',0,1,1.3667,'د000',6),(77584,'دينِكَ وَلا تَجْعَلْ','دينِكَ وَلا تَجْعَلْ',0,1,1.6667,'د000',6),(77585,'دَبَّرَ','دَبَّرَ',0,0,0.4667,'د000',6),(77586,'دَبَّرَ مِنْ','دَبَّرَ مِنْ',0,1,1.4,'د000',6),(77587,'دَبَّرَ مِنْ اَمْرِكَ','دَبَّرَ مِنْ اَمْرِكَ',0,1,1.7,'د000',6),(77588,'دَخَلَ','دَخَلَ',0,0,0.4,'د000',6),(77589,'دَخَلَ شَهْرُ','دَخَلَ شَهْرُ',0,1,1.4333,'د000',6),(77590,'دَخَلَ شَهْرُ رَمَضانَ','دَخَلَ شَهْرُ رَمَضانَ',0,1,1.7333,'د000',6),(77591,'دَرَجَةً','دَرَجَةً',0,0,0.5333,'د000',6),(77592,'دَرَجَةً في','دَرَجَةً في',0,1,1.3667,'د000',6),(77593,'دَرَجَةً في اَعْلا','دَرَجَةً في اَعْلا',0,1,1.6,'د000',6),(77594,'دَليلاً','دَليلاً',0,0,0.4667,'د000',10),(77595,'دَليلاً ثُمَّ','دَليلاً ثُمَّ',0,1,1.4333,'د000',6),(77596,'دَليلاً ثُمَّ قَبَضْتَهُ','دَليلاً ثُمَّ قَبَضْتَهُ',0,1,1.8,'د000',6),(77597,'دَنَسٌ','دَنَسٌ',0,0,0.4,'د000',6),(77598,'دَنَسٌ وَلا','دَنَسٌ وَلا',0,1,1.3667,'د000',6),(77599,'دَنَسٌ وَلا اَسْقامٌ','دَنَسٌ وَلا اَسْقامٌ',0,1,1.6667,'د000',6),(77600,'دَوامِ','دَوامِ',0,0,0.4,'د000',6),(77601,'دَوامِ النِّعْمَةِ','دَوامِ النِّعْمَةِ',0,1,1.6,'د000',6),(77602,'دَوامِ النِّعْمَةِ عِنْدي','دَوامِ النِّعْمَةِ عِنْدي',0,1,1.8333,'د000',6),(77603,'دُعائي','دُعائي',0,0,0.4,'د000',15),(77604,'دُعائي وتَمُنَّ','دُعائي وتَمُنَّ',0,1,1.5,'د000',6),(77605,'دُعائي وتَمُنَّ عَليَّ','دُعائي وتَمُنَّ عَليَّ',0,1,1.7333,'د000',6),(77606,'دِرْعَكَ','دِرْعَكَ',0,0,0.5333,'د000',6),(77607,'دِرْعَكَ الْحَصينَةَ','دِرْعَكَ الْحَصينَةَ',0,1,1.6667,'د000',6),(77608,'دِرْعَكَ الْحَصينَةَ الَّتي','دِرْعَكَ الْحَصينَةَ الَّتي',0,1,1.9,'د000',6),(77609,'ذلِكَ اَنْتَ','ذلِكَ اَنْتَ',0,1,1.4,'ذ000',6),(77610,'ذلِكَ اَنْتَ لَهُ','ذلِكَ اَنْتَ لَهُ',0,1,1.5667,'ذ000',6),(77611,'ذلِكَ بَيْني','ذلِكَ بَيْني',0,1,1.4,'ذ000',6),(77612,'ذلِكَ بَيْني وَبَيْنَ','ذلِكَ بَيْني وَبَيْنَ',0,1,1.7,'ذ000',6),(77613,'ذلِكَ عافِيَتَكَ','ذلِكَ عافِيَتَكَ',0,1,1.5333,'ذ000',6),(77614,'ذلِكَ عافِيَتَكَ يا','ذلِكَ عافِيَتَكَ يا',0,1,1.6333,'ذ000',6),(77615,'ذَا','ذَا',0,0,0.2,'ذ000',21),(77616,'ذَا المَنِّ','ذَا المَنِّ',0,1,1.3667,'ذ000',6),(77617,'ذَا المَنِّ وَالطَّوْلِ','ذَا المَنِّ وَالطَّوْلِ',0,1,1.7667,'ذ000',6),(77618,'ذَا الْجَلالِ','ذَا الْجَلالِ',0,1,1.4333,'ذ000',21),(77619,'ذَا الْجَلالِ وَالاِكْرام','ذَا الْجَلالِ وَالاِكْرام',0,1,1.8333,'ذ000',6),(77620,'ذَا الْجُودِ','ذَا الْجُودِ',0,1,1.4,'ذ000',6),(77621,'ذَا الْجُودِ وَالطَّوْلِ','ذَا الْجُودِ وَالطَّوْلِ',0,1,1.8,'ذ000',6),(77622,'ذَنْبٌ','ذَنْبٌ',0,0,0.4,'ذ000',15),(77623,'ذَنْبٌ اَوْ','ذَنْبٌ اَوْ',0,1,1.3667,'ذ000',6),(77624,'ذَنْبٌ اَوْ تَبِعَةٌ','ذَنْبٌ اَوْ تَبِعَةٌ',0,1,1.6667,'ذ000',6),(77625,'ذَنْبٌ تُؤاخِذُني','ذَنْبٌ تُؤاخِذُني',0,1,1.5667,'ذ000',6),(77626,'ذَنْبٌ تُؤاخِذُني بِهِ','ذَنْبٌ تُؤاخِذُني بِهِ',0,1,1.7333,'ذ000',6),(77627,'ذَنْبٌ تُريدُ','ذَنْبٌ تُريدُ',0,1,1.4333,'ذ000',6),(77628,'ذَنْبٌ تُريدُ اَنْ','ذَنْبٌ تُريدُ اَنْ',0,1,1.6,'ذ000',6),(77629,'ذُلٍّ','ذُلٍّ',0,0,0.3333,'ذ000',6),(77630,'ذُلٍّ وَرِفْعَةً','ذُلٍّ وَرِفْعَةً',0,1,1.5333,'ذ000',6),(77631,'ذُلٍّ وَرِفْعَةً تَرْفَعُني','ذُلٍّ وَرِفْعَةً تَرْفَعُني',0,1,1.9,'ذ000',6),(77632,'ذُنوبَنا','ذُنوبَنا',0,0,0.5333,'ذ000',6),(77633,'ذُنوبَنا وَاَجْزَلْتَ','ذُنوبَنا وَاَجْزَلْتَ',0,1,1.7,'ذ000',6),(77634,'ذُنوبَنا وَاَجْزَلْتَ فيهِ','ذُنوبَنا وَاَجْزَلْتَ فيهِ',0,1,1.8667,'ذ000',6),(77635,'ذُنُوبي','ذُنُوبي',0,0,0.4667,'ذ000',15),(77636,'ذُنُوبي وَتَقَبَّلْ','ذُنُوبي وَتَقَبَّلْ',0,1,1.6333,'ذ000',6),(77637,'ذُنُوبي وَتَقَبَّلْ صَوْمي','ذُنُوبي وَتَقَبَّلْ صَوْمي',0,1,1.8667,'ذ000',6),(77638,'ذُنُوبَنا','ذُنُوبَنا',0,0,0.6,'ذ000',6),(77639,'ذُنُوبَنا وَتَقَبَّلْ','ذُنُوبَنا وَتَقَبَّلْ',0,1,1.7,'ذ000',6),(77640,'ذُنُوبَنا وَتَقَبَّلْ مِنّا','ذُنُوبَنا وَتَقَبَّلْ مِنّا',0,1,1.9,'ذ000',6),(77641,'ذُنُوبُهُمُ','ذُنُوبُهُمُ',0,0,0.7333,'ذ000',15),(77642,'ذُنُوبُهُمُ الْمُكَفَّرِ','ذُنُوبُهُمُ الْمُكَفَّرِ',0,1,1.8,'ذ000',6),(77643,'ذُنُوبُهُمُ الْمُكَفَّرِ عَنْهُمْ','ذُنُوبُهُمُ الْمُكَفَّرِ عَنْهُمْ',0,1,2,'ذ000',6),(77644,'ذِكْرَكَ','ذِكْرَكَ',0,0,0.5333,'ذ000',19),(77645,'ذِكْرَكَ وَجَنِّبْنا','ذِكْرَكَ وَجَنِّبْنا',0,1,1.6667,'ذ000',6),(77646,'ذِكْرَكَ وَجَنِّبْنا عُسْرَكَ','ذِكْرَكَ وَجَنِّبْنا عُسْرَكَ',0,1,1.9667,'ذ000',6),(77647,'ذِكْرَكَ وَشُكْرَكَ','ذِكْرَكَ وَشُكْرَكَ',0,1,1.6333,'ذ000',15),(77648,'ذِكْرَكَ وَشُكْرَكَ وَالرَّغَبَةَ','ذِكْرَكَ وَشُكْرَكَ وَالرَّغَبَةَ',0,1,2,'ذ000',6),(77649,'ذِكْرَكَ وَشُكْرَكَ وَالرَّغْبَةَ','ذِكْرَكَ وَشُكْرَكَ وَالرَّغْبَةَ',0,1,2,'ذ000',6),(77650,'رازِقَ','رازِقَ',0,0,0.4,'ر000',6),(77651,'رازِقَ مَنْ','رازِقَ مَنْ',0,1,1.3667,'ر000',6),(77652,'رازِقَ مَنْ يَشاءُ','رازِقَ مَنْ يَشاءُ',0,1,1.6,'ر000',6),(77653,'رَؤوفُ','رَؤوفُ',0,0,0.4,'ر000',6),(77654,'رَؤوفُ يا','رَؤوفُ يا',0,1,1.3,'ر000',6),(77655,'رَؤوفُ يا رَحيمُ','رَؤوفُ يا رَحيمُ',0,1,1.5333,'ر000',6),(77656,'رَبّي','رَبّي',0,0,0.3333,'ر000',15),(77657,'رَبّي وَاَتُوبُ','رَبّي وَاَتُوبُ',0,1,1.5,'ر000',6),(77658,'رَبّي وَاَتُوبُ اِلَيْهِ','رَبّي وَاَتُوبُ اِلَيْهِ',0,1,1.8,'ر000',6),(77659,'رَبّي وَرَبُّكَ','رَبّي وَرَبُّكَ',0,1,1.5,'ر000',6),(77660,'رَبّي وَرَبُّكَ اللهُ','رَبّي وَرَبُّكَ اللهُ',0,1,1.7,'ر000',6),(77661,'رَبَّ','رَبَّ',0,0,0.3333,'ر000',15),(77662,'رَبَّ الاَرْبابِ','رَبَّ الاَرْبابِ',0,1,1.5333,'ر000',6),(77663,'رَبَّ الاَرْبابِ وَسَيِّدَ','رَبَّ الاَرْبابِ وَسَيِّدَ',0,1,1.8667,'ر000',6),(77664,'رَبَّ السَّماواتِ','رَبَّ السَّماواتِ',0,1,1.5667,'ر000',6),(77665,'رَبَّ السَّماواتِ السَّبْعِ','رَبَّ السَّماواتِ السَّبْعِ',0,1,1.9,'ر000',6),(77666,'رَبَّ الْعالَمينَ','رَبَّ الْعالَمينَ',0,1,1.5667,'ر000',15),(77667,'رَبَّ الْعالَمينَ allah\'ım','رَبَّ الْعالَمينَ allah',0,1,1.8667,'ر450',15),(77668,'رَبَّ الْعالَمينَ ey','رَبَّ الْعالَمينَ ey',0,1,1.6667,'ر000',6),(77669,'رَبَّ شَهْرِ','رَبَّ شَهْرِ',0,1,1.4,'ر000',15),(77670,'رَبَّ شَهْرِ رَمَضانَ','رَبَّ شَهْرِ رَمَضانَ',0,1,1.7,'ر000',15),(77671,'رَبَّ لَيْلَةِ','رَبَّ لَيْلَةِ',0,1,1.4667,'ر000',6),(77672,'رَبَّ لَيْلَةِ الْقَدْر','رَبَّ لَيْلَةِ الْقَدْر',0,1,1.7667,'ر000',6),(77673,'رَبَّنا','رَبَّنا',0,0,0.4667,'ر000',12),(77674,'رَبَّنا اَللّـهُمَّ','رَبَّنا اَللّـهُمَّ',0,1,1.6333,'ر000',6),(77675,'رَبَّنا اَللّـهُمَّ اجْعَلْني','رَبَّنا اَللّـهُمَّ اجْعَلْني',0,1,1.9667,'ر000',6),(77676,'رَبُّ','رَبُّ',0,0,0.3333,'ر000',21),(77677,'رَبُّ الْعالَمينَ','رَبُّ الْعالَمينَ',0,1,1.5667,'ر000',15),(77678,'رَبُّ الْعالَمينَ اَللّـهُمَّ','رَبُّ الْعالَمينَ اَللّـهُمَّ',0,1,1.9667,'ر000',6),(77679,'رَبِّ','رَبِّ',0,0,0.3333,'ر000',19),(77680,'رَبِّ أنْ','رَبِّ أنْ',0,1,1.3,'ر000',6),(77681,'رَبِّ أنْ يَطْلُعَ','رَبِّ أنْ يَطْلُعَ',0,1,1.6,'ر000',6),(77682,'رَبِّي','رَبِّي',0,0,0.4,'ر000',15),(77683,'رَبِّي وَرَبَّكَ','رَبِّي وَرَبَّكَ',0,1,1.5333,'ر000',6),(77684,'رَبِّي وَرَبَّكَ وَخالِقي','رَبِّي وَرَبَّكَ وَخالِقي',0,1,1.8333,'ر000',6),(77685,'رَحيمٍ','رَحيمٍ',0,0,0.4,'ر000',6),(77686,'رَحيمٍ آمينَ','رَحيمٍ آمينَ',0,1,1.4,'ر000',6),(77687,'رَحيمٍ آمينَ آمينَ','رَحيمٍ آمينَ آمينَ',0,1,1.6,'ر000',6),(77688,'رَحيمُ','رَحيمُ',0,0,0.4,'ر000',15),(77689,'رَحيمُ allah\'ım','رَحيمُ allah',0,1,1.5,'ر450',6),(77690,'رَحيمُ allah\'ım işte','رَحيمُ allah işte',0,1,1.6667,'ر453',6),(77691,'رَحيمُ اَللّـهُمَّ','رَحيمُ اَللّـهُمَّ',0,1,1.6,'ر000',6),(77692,'رَحيمُ اَللّـهُمَّ اجْعَلْني','رَحيمُ اَللّـهُمَّ اجْعَلْني',0,1,1.9333,'ر000',6),(77693,'رَحيمُ 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فَمِنَ',0,1,1.7,'ر000',6),(77724,'رَضَيْتَ عَني','رَضَيْتَ عَني',0,1,1.4333,'ر000',6),(77725,'رَضَيْتَ عَني في','رَضَيْتَ عَني في',0,1,1.5333,'ر000',6),(77726,'رَغْبَةٍ','رَغْبَةٍ',0,0,0.5333,'ر000',6),(77727,'رَغْبَةٍ وَوَلِيَّ','رَغْبَةٍ وَوَلِيَّ',0,1,1.6,'ر000',6),(77728,'رَغْبَةٍ وَوَلِيَّ كُلِّ','رَغْبَةٍ وَوَلِيَّ كُلِّ',0,1,1.8,'ر000',6),(77729,'رَقَبَتي','رَقَبَتي',0,0,0.5333,'ر000',21),(77730,'رَقَبَتي مِنَ','رَقَبَتي مِنَ',0,1,1.4333,'ر000',21),(77731,'رَقَبَتي مِنَ النّارِ','رَقَبَتي مِنَ النّارِ',0,1,1.7,'ر000',12),(77732,'رَمَضانَ','رَمَضانَ',0,0,0.5333,'ر000',15),(77733,'رَمَضانَ 15','رَمَضانَ 15',0,1,1.3667,'ر000',6),(77734,'رَمَضانَ 15 bir','رَمَضانَ 15 bir',0,1,1.5,'ر160',6),(77735,'رَمَضانَ الَّذي','رَمَضانَ الَّذي',0,1,1.5,'ر000',15),(77736,'رَمَضانَ الَّذي اَنزَلْتَ','رَمَضانَ الَّذي اَنزَلْتَ',0,1,1.8333,'ر000',6),(77737,'رَمَضانَ الَّذي اَنْزَلْتَ','رَمَضانَ الَّذي اَنْزَلْتَ',0,1,1.8667,'ر000',15),(77738,'رَمَضانَ الَّذي اُنْزِلَ','رَمَضانَ الَّذي اُنْزِلَ',0,1,1.8,'ر000',6),(77739,'رَمَضانَ اَللّـهُمَّ','رَمَضانَ اَللّـهُمَّ',0,1,1.6667,'ر000',6),(77740,'رَمَضانَ اَللّـهُمَّ رَبَّ','رَمَضانَ اَللّـهُمَّ رَبَّ',0,1,1.8667,'ر000',6),(77741,'رَمَضانَ اَوْ','رَمَضانَ اَوْ',0,1,1.4333,'ر000',15),(77742,'رَمَضانَ اَوْ يَطْلُعَ','رَمَضانَ اَوْ يَطْلُعَ',0,1,1.7333,'ر000',15),(77743,'رَمَضانَ بما','رَمَضانَ بما',0,1,1.4,'ر000',6),(77744,'رَمَضانَ بما اَنْزَلْتَ','رَمَضانَ بما اَنْزَلْتَ',0,1,1.7667,'ر000',6),(77745,'رَمَضانَ عَنّا','رَمَضانَ عَنّا',0,1,1.4667,'ر000',6),(77746,'رَمَضانَ عَنّا وَقَدْ','رَمَضانَ عَنّا وَقَدْ',0,1,1.7,'ر000',6),(77747,'رَمَضانَ قَدِ','رَمَضانَ قَدِ',0,1,1.4333,'ر000',6),(77748,'رَمَضانَ قَدِ انْقَضَتْ','رَمَضانَ قَدِ انْقَضَتْ',0,1,1.7667,'ر000',6),(77749,'رَمَضانَ مُنَزِّلَ','رَمَضانَ مُنَزِّلَ',0,1,1.6,'ر000',6),(77750,'رَمَضانَ مُنَزِّلَ الْقُرْآنِ','رَمَضانَ مُنَزِّلَ الْقُرْآنِ',0,1,1.9667,'ر000',6),(77751,'رَمَضانَ وَاغْفِرْ','رَمَضانَ وَاغْفِرْ',0,1,1.6,'ر000',6),(77752,'رَمَضانَ وَاغْفِرْ لَنا','رَمَضانَ وَاغْفِرْ لَنا',0,1,1.7667,'ر000',6),(77753,'رَمَضانَ وَاَعُوذُ','رَمَضانَ وَاَعُوذُ',0,1,1.6,'ر000',6),(77754,'رَمَضانَ وَاَعُوذُ بِكَ','رَمَضانَ وَاَعُوذُ بِكَ',0,1,1.7667,'ر000',6),(77755,'رَمَضانَ وَاَعِنّا','رَمَضانَ وَاَعِنّا',0,1,1.6,'ر000',6),(77756,'رَمَضانَ وَاَعِنّا عَلى','رَمَضانَ وَاَعِنّا عَلى',0,1,1.7667,'ر000',6),(77757,'رَمَضانَ وَتَسَلَّمْهُ','رَمَضانَ وَتَسَلَّمْهُ',0,1,1.7333,'ر000',6),(77758,'رَمَضانَ وَتَسَلَّمْهُ مِّنا','رَمَضانَ وَتَسَلَّمْهُ مِّنا',0,1,1.9333,'ر000',6),(77759,'رَمَضانَ وَقَدِ','رَمَضانَ وَقَدِ',0,1,1.5,'ر000',6),(77760,'رَمَضانَ وَقَدِ افْتَرَضْتَ','رَمَضانَ وَقَدِ افْتَرَضْتَ',0,1,1.9,'ر000',6),(77761,'رَمَضانَ وَقَدْ','رَمَضانَ وَقَدْ',0,1,1.5,'ر000',6),(77762,'رَمَضانَ وَقَدْ عَفَوْتَ','رَمَضانَ وَقَدْ عَفَوْتَ',0,1,1.8,'ر000',6),(77763,'رَمَضانَ وَلَكَ','رَمَضانَ وَلَكَ',0,1,1.5,'ر000',6),(77764,'رَمَضانَ وَلَكَ قِبَلي','رَمَضانَ وَلَكَ قِبَلي',0,1,1.7333,'ر000',6),(77765,'رَمَضانَ وَلَياليهِ','رَمَضانَ وَلَياليهِ',0,1,1.6333,'ر000',6),(77766,'رَمَضانَ وَلَياليهِ وَلكَ','رَمَضانَ وَلَياليهِ وَلكَ',0,1,1.8333,'ر000',6),(77767,'رِحْمنَ','رِحْمنَ',0,0,0.4667,'ر000',6),(77768,'رِحْمنَ الدُّنْيا','رِحْمنَ الدُّنْيا',0,1,1.5667,'ر000',6),(77769,'رِحْمنَ الدُّنْيا وَالآخِرَةِ','رِحْمنَ الدُّنْيا وَالآخِرَةِ',0,1,1.9667,'ر000',6),(77770,'رِزْقي','رِزْقي',0,0,0.4,'ر000',15),(77771,'رِزْقي allah\'ım','رِزْقي allah',0,1,1.5,'ر450',6),(77772,'رِزْقي allah\'ım kadir','رِزْقي allah kadir',0,1,1.7,'ر45236',6),(77773,'رِزْقي وَاَصِحَّ','رِزْقي وَاَصِحَّ',0,1,1.5333,'ر000',6),(77774,'رِزْقي وَاَصِحَّ لي','رِزْقي وَاَصِحَّ لي',0,1,1.6333,'ر000',6),(77775,'رِزْقي وَتَفْعَلَ','رِزْقي وَتَفْعَلَ',0,1,1.5667,'ر000',6),(77776,'رِزْقي وَتَفْعَلَ بي','رِزْقي وَتَفْعَلَ بي',0,1,1.6667,'ر000',6),(77777,'رِزْقَكَ','رِزْقَكَ',0,0,0.5333,'ر000',6),(77778,'رِزْقَكَ لَنا','رِزْقَكَ لَنا',0,1,1.4333,'ر000',6),(77779,'رِزْقَكَ لَنا حَلالاً','رِزْقَكَ لَنا حَلالاً',0,1,1.7,'ر000',6),(77780,'رِزْقِكَ','رِزْقِكَ',0,0,0.5333,'ر000',15),(77781,'رِزْقِكَ الْحلالِ','رِزْقِكَ الْحلالِ',0,1,1.5667,'ر000',6),(77782,'رِزْقِكَ الْحلالِ اَللّـهُمَّ','رِزْقِكَ الْحلالِ اَللّـهُمَّ',0,1,1.9667,'ر000',6),(77783,'رِزْقِكَ وَيَسِّرْ','رِزْقِكَ وَيَسِّرْ',0,1,1.6,'ر000',6),(77784,'رِزْقِكَ وَيَسِّرْ ما','رِزْقِكَ وَيَسِّرْ ما',0,1,1.7,'ر000',6),(77785,'رِضاً','رِضاً',0,0,0.3333,'ر000',6),(77786,'رِضاً وَاِنْ','رِضاً وَاِنْ',0,1,1.4,'ر000',6),(77787,'رِضاً وَاِنْ لَمْ','رِضاً وَاِنْ لَمْ',0,1,1.5667,'ر000',6),(77788,'رِضْوانَكَ','رِضْوانَكَ',0,0,0.6667,'ر000',6),(77789,'رِضْوانَكَ وَشَريفَ','رِضْوانَكَ وَشَريفَ',0,1,1.6333,'ر000',6),(77790,'رِضْوانَكَ وَشَريفَ كَرامَتِكَ','رِضْوانَكَ وَشَريفَ كَرامَتِكَ',0,1,2,'ر000',6),(77791,'زُلْفى','زُلْفى',0,0,0.4,'ز000',6),(77792,'زُلْفى اَللّـهُمَّ','زُلْفى اَللّـهُمَّ',0,1,1.6,'ز000',6),(77793,'زُلْفى اَللّـهُمَّ كَما','زُلْفى اَللّـهُمَّ 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اِلَيْكَ',0,1,2,'س000',6),(77809,'سَريعٌ','سَريعٌ',0,0,0.4,'س000',6),(77810,'سَريعٌ سُبْحانَهُ','سَريعٌ سُبْحانَهُ',0,1,1.5667,'س000',6),(77811,'سَريعٌ سُبْحانَهُ ما','سَريعٌ سُبْحانَهُ ما',0,1,1.6667,'س000',6),(77812,'سَرّاءٍ','سَرّاءٍ',0,0,0.4667,'س000',6),(77813,'سَرّاءٍ اَوْ','سَرّاءٍ اَوْ',0,1,1.4,'س000',6),(77814,'سَرّاءٍ اَوْ ضَرّاءٍ','سَرّاءٍ اَوْ ضَرّاءٍ',0,1,1.6667,'س000',6),(77815,'سَعْدٍ لا','سَعْدٍ لا',0,1,1.3,'س000',6),(77816,'سَعْدٍ لا نَحْسَ','سَعْدٍ لا نَحْسَ',0,1,1.5333,'س000',6),(77817,'سَعْيَنا','سَعْيَنا',0,0,0.5333,'س000',6),(77818,'سَعْيَنا مَشْكُوراً','سَعْيَنا مَشْكُوراً',0,1,1.6333,'س000',6),(77819,'سَعْيَنا مَشْكُوراً وَقِيامَنا','سَعْيَنا مَشْكُوراً وَقِيامَنا',0,1,2,'س000',6),(77820,'سَعْيُهُمُ','سَعْيُهُمُ',0,0,0.6667,'س000',6),(77821,'سَعْيُهُمُ الْمَغْفُورِ','سَعْيُهُمُ الْمَغْفُورِ',0,1,1.7667,'س000',6),(77822,'سَعْيُهُمُ الْمَغْفُورِ ذُنُوبُهُمُ','سَعْيُهُمُ الْمَغْفُورِ ذُنُوبُهُمُ',0,1,2,'س000',6),(77823,'سَقَماً','سَقَماً',0,0,0.4667,'س000',6),(77824,'سَقَماً وَلا','سَقَماً وَلا',0,1,1.4,'س000',6),(77825,'سَقَماً وَلا عَطَباً','سَقَماً وَلا عَطَباً',0,1,1.6667,'س000',6),(77826,'سَكَناً','سَكَناً',0,0,0.4667,'س000',6),(77827,'سَكَناً وَالشَّمْسَ','سَكَناً وَالشَّمْسَ',0,1,1.6333,'س000',6),(77828,'سَكَناً وَالشَّمْسَ وَالْقَمَرَ','سَكَناً وَالشَّمْسَ وَالْقَمَرَ',0,1,2,'س000',6),(77829,'سَلامُ يا','سَلامُ يا',0,1,1.3,'س000',6),(77830,'سَلامُ يا مُؤْمِنُ','سَلامُ يا مُؤْمِنُ',0,1,1.6,'س000',6),(77831,'سَلِّمْنا','سَلِّمْنا',0,0,0.6,'س000',6),(77832,'سَلِّمْهُ','سَلِّمْهُ',0,0,0.6,'س000',6),(77833,'سَلِّمْهُ لَنا','سَلِّمْهُ لَنا',0,1,1.4667,'س000',6),(77834,'سَلِّمْهُ لَنا وَسَلِّمْنا','سَلِّمْهُ لَنا وَسَلِّمْنا',0,1,1.8667,'س000',6),(77835,'سَميعُ','سَميعُ',0,0,0.4,'س000',21),(77836,'سَميعُ الدُّعاءِ','سَميعُ الدُّعاءِ',0,1,1.5333,'س000',21),(77837,'سَميعُ الدُّعاءِ allah\'ım','سَميعُ الدُّعاءِ allah',0,1,1.8333,'س450',6),(77838,'سَميعُ يا','سَميعُ يا',0,1,1.3,'س000',6),(77839,'سَميعُ يا اَللهُ','سَميعُ يا اَللهُ',0,1,1.5333,'س000',6),(77840,'سَميعُ يا بَصيرُ','سَميعُ يا بَصيرُ',0,1,1.5333,'س000',6),(77841,'سَمَّيْتَ','سَمَّيْتَ',0,0,0.6,'س000',6),(77842,'سَمَّيْتَ بهِ','سَمَّيْتَ بهِ',0,1,1.4333,'س000',6),(77843,'سَمَّيْتَ بهِ نَفْسَكَ','سَمَّيْتَ بهِ نَفْسَكَ',0,1,1.7333,'س000',6),(77844,'سَمْعي','سَمْعي',0,0,0.4,'س000',6),(77845,'سَمْعي وَلا','سَمْعي وَلا',0,1,1.3667,'س000',6),(77846,'سَمْعي وَلا تَجْعَلْ','سَمْعي وَلا تَجْعَلْ',0,1,1.6667,'س000',6),(77847,'سَنَتي','سَنَتي',0,0,0.4,'س000',6),(77848,'سَنَتي هذِهِ','سَنَتي هذِهِ',0,1,1.4,'س000',6),(77849,'سَنَتي هذِهِ اَللّـهُمَّ','سَنَتي هذِهِ اَللّـهُمَّ',0,1,1.8,'س000',6),(77850,'سَنَتي هذِهِ سِتْرَكَ','سَنَتي هذِهِ سِتْرَكَ',0,1,1.7,'س000',6),(77851,'سَنَتي هذِهِ في','سَنَتي هذِهِ في',0,1,1.5,'س000',6),(77852,'سَهِّلْ','سَهِّلْ',0,0,0.4667,'س000',6),(77853,'سَهِّلْ لَنا','سَهِّلْ لَنا',0,1,1.4,'س000',6),(77854,'سَهِّلْ لَنا فيهِ','سَهِّلْ لَنا فيهِ',0,1,1.5667,'س000',6),(77855,'سَيِّئاتُهُمْ','سَيِّئاتُهُمْ',0,0,0.8667,'س000',15),(77856,'سَيِّئاتُهُمْ وَاجْعَلْ','سَيِّئاتُهُمْ وَاجْعَلْ',0,1,1.7667,'س000',6),(77857,'سَيِّئاتُهُمْ وَاجْعَلْ فيـما','سَيِّئاتُهُمْ وَاجْعَلْ فيـما',0,1,1.9667,'س000',6),(77858,'سَيِّدي','سَيِّدي',0,0,0.4667,'س000',15),(77859,'سَيِّدي أسألُك','سَيِّدي أسألُك',0,1,1.4667,'س000',6),(77860,'سَيِّدي أسألُك يا','سَيِّدي أسألُك يا',0,1,1.5667,'س000',6),(77861,'سَيِّدي سَيِّدي','سَيِّدي سَيِّدي',0,1,1.5,'س000',15),(77862,'سَيِّدي سَيِّدي أسألُك','سَيِّدي سَيِّدي أسألُك',0,1,1.7333,'س000',6),(77863,'سَيِّدي سَيِّدي سَيِّدي','سَيِّدي سَيِّدي سَيِّدي',0,1,1.7667,'س000',15),(77864,'سَيِّدِ الْمُرْسَلينَ','سَيِّدِ الْمُرْسَلينَ',0,1,1.7,'س000',6),(77865,'سَيِّدِ الْمُرْسَلينَ وَخاتَمِ','سَيِّدِ الْمُرْسَلينَ وَخاتَمِ',0,1,2,'س000',6),(77866,'سُؤالَ','سُؤالَ',0,0,0.4,'س000',6),(77867,'سُؤالَ مَنْ','سُؤالَ مَنْ',0,1,1.3667,'س000',6),(77868,'سُؤالَ مَنْ اَساءَ','سُؤالَ مَنْ اَساءَ',0,1,1.6,'س000',6),(77869,'سُبُّوحُ','سُبُّوحُ',0,0,0.5333,'س000',6),(77870,'سُبُّوحُ يا','سُبُّوحُ يا',0,1,1.3667,'س000',6),(77871,'سُبْحانَ','سُبْحانَ',0,0,0.5333,'س000',21),(77872,'سُبْحانَ مَنْ','سُبْحانَ مَنْ',0,1,1.4333,'س000',15),(77873,'سُبْحانَ مَنْ لَيْسَ','سُبْحانَ مَنْ لَيْسَ',0,1,1.6667,'س000',6),(77874,'سُبْحانَ مَنْ هُوَ','سُبْحانَ مَنْ هُوَ',0,1,1.6,'س000',15),(77875,'سُبْحانَهُ','سُبْحانَهُ',0,0,0.6667,'س000',21),(77876,'سُبْحانَهُ ما','سُبْحانَهُ ما',0,1,1.4333,'س000',6),(77877,'سُبْحانَهُ ما اَعْجَبَ','سُبْحانَهُ ما اَعْجَبَ',0,1,1.7333,'س000',6),(77878,'سُلْطانِهِ','سُلْطانِهِ',0,0,0.6667,'س000',6),(77879,'سُلْطانِهِ فَحَدَّ','سُلْطانِهِ فَحَدَّ',0,1,1.6,'س000',6),(77880,'سُلْطانِهِ فَحَدَّ بِكَ','سُلْطانِهِ فَحَدَّ بِكَ',0,1,1.7667,'س000',6),(77881,'سُوءاً','سُوءاً',0,0,0.4,'س000',15),(77882,'سُوءاً اَشْهَدُ','سُوءاً اَشْهَدُ',0,1,1.5,'س000',6),(77883,'سُوءاً اَشْهَدُ بِذلِكَ','سُوءاً اَشْهَدُ بِذلِكَ',0,1,1.7667,'س000',6),(77884,'سِتْرَ','سِتْرَ',0,0,0.4,'س000',6),(77885,'سِتْرَ عافِيَتِكَ','سِتْرَ عافِيَتِكَ',0,1,1.5667,'س000',6),(77886,'سِتْرَ عافِيَتِكَ وَهَبْ','سِتْرَ عافِيَتِكَ وَهَبْ',0,1,1.8,'س000',6),(77887,'سِتْرَكَ','سِتْرَكَ',0,0,0.5333,'س000',6),(77888,'سِتْرَكَ وَنَضِّرْ','سِتْرَكَ وَنَضِّرْ',0,1,1.6,'س000',6),(77889,'سِتْرَكَ وَنَضِّرْ وَجْهي','سِتْرَكَ وَنَضِّرْ وَجْهي',0,1,1.8333,'س000',6),(77890,'شاهِداً','شاهِداً',0,0,0.4667,'ش000',6),(77891,'شاهِداً غَيْرَ','شاهِداً غَيْرَ',0,1,1.4667,'ش000',6),(77892,'شاهِداً غَيْرَ مَشْهُود','شاهِداً غَيْرَ مَشْهُود',0,1,1.7667,'ش000',6),(77893,'شاهِدَ','شاهِدَ',0,0,0.4,'ش000',6),(77894,'شاهِدَ كُلِّ','شاهِدَ كُلِّ',0,1,1.4,'ش000',6),(77895,'شاهِدَ كُلِّ نَجْوى','شاهِدَ كُلِّ نَجْوى',0,1,1.6333,'ش000',6),(77896,'شهْرِ','شهْرِ',0,0,0.3333,'ش000',6),(77897,'شهْرِ رَمَضانَ','شهْرِ رَمَضانَ',0,1,1.4667,'ش000',6),(77898,'شهْرِ رَمَضانَ وَلَياليهِ','شهْرِ رَمَضانَ وَلَياليهِ',0,1,1.8333,'ش000',6),(77899,'شَأنِكَ','شَأنِكَ',0,0,0.4667,'ش000',15),(77900,'شَأنِكَ جَعَلَك','شَأنِكَ جَعَلَك',0,1,1.5,'ش000',6),(77901,'شَأنِكَ جَعَلَك مِفْتاحَ','شَأنِكَ جَعَلَك مِفْتاحَ',0,1,1.8,'ش000',6),(77902,'شَريكَ','شَريكَ',0,0,0.4,'ش000',21),(77903,'شَريكَ لَهُ','شَريكَ لَهُ',0,1,1.3667,'ش000',15),(77904,'شَريكَ لَهُ الْحَمْدُ','شَريكَ لَهُ الْحَمْدُ',0,1,1.7,'ش000',6),(77905,'شَرٌّ','شَرٌّ',0,0,0.3333,'ش000',6),(77906,'شَرٌّ هِلالَ','شَرٌّ هِلالَ',0,1,1.4,'ش000',6),(77907,'شَرٌّ هِلالَ اَمْنٍ','شَرٌّ هِلالَ اَمْنٍ',0,1,1.6333,'ش000',6),(77908,'شَرِّ','شَرِّ',0,0,0.3333,'ش000',6),(77909,'شَرِّ ما','شَرِّ ما',0,1,1.2667,'ش000',6),(77910,'شَرِّ ما اُحاذِرُ','شَرِّ ما اُحاذِرُ',0,1,1.5667,'ش000',6),(77911,'شَقِيَ','شَقِيَ',0,0,0.4,'ش000',6),(77912,'شَقِيَ فَكَسِلَ','شَقِيَ فَكَسِلَ',0,1,1.5,'ش000',6),(77913,'شَقِيَ فَكَسِلَ وَلا','شَقِيَ فَكَسِلَ وَلا',0,1,1.6667,'ش000',6),(77914,'شَكٍّ','شَكٍّ',0,0,0.3333,'ش000',6),(77915,'شَكٍّ وَدُعاءً','شَكٍّ وَدُعاءً',0,1,1.4667,'ش000',6),(77916,'شَكٍّ وَدُعاءً تَبْسُطُ','شَكٍّ وَدُعاءً تَبْسُطُ',0,1,1.7667,'ش000',6),(77917,'شَكْوى','شَكْوى',0,0,0.4,'ش000',6),(77918,'شَكْوى وَيا','شَكْوى وَيا',0,1,1.3667,'ش000',6),(77919,'شَكْوى وَيا شاهِدَ','شَكْوى وَيا شاهِدَ',0,1,1.6,'ش000',6),(77920,'شَهْرٍ','شَهْرٍ',0,0,0.4,'ش000',15),(77921,'شَهْرٍ اَللّـهُمَّ','شَهْرٍ اَللّـهُمَّ',0,1,1.6,'ش000',15),(77922,'شَهْرٍ اَللّـهُمَّ وَهذِهِ','شَهْرٍ اَللّـهُمَّ وَهذِهِ',0,1,1.8667,'ش000',6),(77923,'شَهْرٍ حادِثٍ','شَهْرٍ حادِثٍ',0,1,1.4333,'ش000',6),(77924,'شَهْرٍ حادِثٍ لاَمْرٍ','شَهْرٍ حادِثٍ لاَمْرٍ',0,1,1.7,'ش000',6),(77925,'شَهْرٍ وَرَبَّ','شَهْرٍ وَرَبَّ',0,1,1.4667,'ش000',6),(77926,'شَهْرٍ وَرَبَّ اللَّيْلِ','شَهْرٍ وَرَبَّ اللَّيْلِ',0,1,1.8,'ش000',6),(77927,'شَهْرُ','شَهْرُ',0,0,0.4,'ش000',15),(77928,'شَهْرُ رَمَضانَ','شَهْرُ رَمَضانَ',0,1,1.5,'ش000',15),(77929,'شَهْرُ رَمَضانَ 15','شَهْرُ رَمَضانَ 15',0,1,1.6,'ش000',6),(77930,'شَهْرُ رَمَضانَ الَّذي','شَهْرُ رَمَضانَ الَّذي',0,1,1.7333,'ش000',15),(77931,'شَهْرُ رَمَضانَ اَللّـهُمَّ','شَهْرُ رَمَضانَ اَللّـهُمَّ',0,1,1.9,'ش000',6),(77932,'شَهْرُ رَمَضانَ اَوْ','شَهْرُ رَمَضانَ اَوْ',0,1,1.6667,'ش000',15),(77933,'شَهْرُ رَمَضانَ عَنّا','شَهْرُ رَمَضانَ عَنّا',0,1,1.7,'ش000',6),(77934,'شَهْرُ رَمَضانَ وَقَدِ','شَهْرُ رَمَضانَ وَقَدِ',0,1,1.7333,'ش000',6),(77935,'شَهْرُ رَمَضانَ وَقَدْ','شَهْرُ رَمَضانَ وَقَدْ',0,1,1.7333,'ش000',6),(77936,'شَهْرُ رَمَضانَ وَلَكَ','شَهْرُ رَمَضانَ وَلَكَ',0,1,1.7333,'ش000',6),(77937,'شَهْرُكَ','شَهْرُكَ',0,0,0.5333,'ش000',6),(77938,'شَهْرُكَ هذا','شَهْرُكَ هذا',0,1,1.4,'ش000',6),(77939,'شَهْرُكَ هذا وَقَدْ','شَهْرُكَ هذا وَقَدْ',0,1,1.6333,'ش000',6),(77940,'شَهْرِ','شَهْرِ',0,0,0.4,'ش000',15),(77941,'شَهْرِ رَمَضانَ','شَهْرِ رَمَضانَ',0,1,1.5,'ش000',15),(77942,'شَهْرِ رَمَضانَ الَّذي','شَهْرِ رَمَضانَ الَّذي',0,1,1.7333,'ش000',15),(77943,'شَهْرِ رَمَضانَ بما','شَهْرِ رَمَضانَ بما',0,1,1.6333,'ش000',6),(77944,'شَهْرِ رَمَضانَ قَدِ','شَهْرِ رَمَضانَ قَدِ',0,1,1.6667,'ش000',6),(77945,'شَهْرِ رَمَضانَ مُنَزِّلَ','شَهْرِ رَمَضانَ مُنَزِّلَ',0,1,1.8333,'ش000',6),(77946,'شَهْرِ رَمَضانَ وَاغْفِرْ','شَهْرِ رَمَضانَ وَاغْفِرْ',0,1,1.8333,'ش000',6),(77947,'شَهْرِ رَمَضانَ وَاَعِنّا','شَهْرِ رَمَضانَ وَاَعِنّا',0,1,1.8333,'ش000',6),(77948,'شَهْرِنا','شَهْرِنا',0,0,0.5333,'ش000',15),(77949,'شَهْرِنا هذا','شَهْرِنا هذا',0,1,1.4,'ش000',6),(77950,'شَهْرِنا هذا وَارْزُقْنا','شَهْرِنا هذا وَارْزُقْنا',0,1,1.8,'ش000',6),(77951,'شَيءٍ','شَيءٍ',0,0,0.3333,'ش000',15),(77952,'شَيءٍ عَليمٌ','شَيءٍ عَليمٌ',0,1,1.4,'ش000',6),(77953,'شَيءٍ عَليمٌ خَبيرٌ','شَيءٍ عَليمٌ خَبيرٌ',0,1,1.6333,'ش000',6),(77954,'شَيءٍ قَديرٌ','شَيءٍ قَديرٌ',0,1,1.4,'ش000',15),(77955,'شَيءٍ قَديرٌ وَبِكُلِّ','شَيءٍ قَديرٌ وَبِكُلِّ',0,1,1.7333,'ش000',6),(77956,'شَيءٍ قَديرٌ يا','شَيءٍ قَديرٌ يا',0,1,1.5,'ش000',6),(77957,'شَيْءٌ','شَيْءٌ',0,0,0.4,'ش000',15),(77958,'شَيْءٌ وَاَنْتَ','شَيْءٌ وَاَنْتَ',0,1,1.5,'ش000',6),(77959,'شَيْءٌ وَاَنْتَ الْغَنِيُّ','شَيْءٌ وَاَنْتَ الْغَنِيُّ',0,1,1.8667,'ش000',6),(77960,'شَيْءٌ وَهُوَ','شَيْءٌ وَهُوَ',0,1,1.4333,'ش000',15),(77961,'شَيْءٌ وَهُوَ السَّميعُ','شَيْءٌ وَهُوَ السَّميعُ',0,1,1.7667,'ش000',15),(77962,'شَيْءٍ','شَيْءٍ',0,0,0.4,'ش000',15),(77963,'شَيْءٍ تَفْصيلاً','شَيْءٍ تَفْصيلاً',0,1,1.5333,'ش000',6),(77964,'شَيْءٍ تَفْصيلاً يا','شَيْءٍ تَفْصيلاً يا',0,1,1.6333,'ش000',6),(77965,'شَيْءٍ قَديرٌ','شَيْءٍ قَديرٌ',0,1,1.4333,'ش000',15),(77966,'شَيْءٍ قَديرٌ allah\'ım','شَيْءٍ قَديرٌ allah',0,1,1.7333,'ش450',6),(77967,'شَيْءٍ قَديرٌ ey','شَيْءٍ قَديرٌ ey',0,1,1.5333,'ش000',6),(77968,'شَيْءٍ قَديرٌ يا','شَيْءٍ قَديرٌ يا',0,1,1.5333,'ش000',6),(77969,'شَيْءٍ مُحيطٌ','شَيْءٍ مُحيطٌ',0,1,1.4333,'ش000',6),(77970,'شَيْءٍ مُحيطٌ allah\'ım','شَيْءٍ مُحيطٌ allah',0,1,1.7333,'ش450',6),(77971,'شَيْءٍ وَبِجَبَرُوتِكَ','شَيْءٍ وَبِجَبَرُوتِكَ',0,1,1.7333,'ش000',6),(77972,'شَيْءٍ وَبِجَبَرُوتِكَ الَّتي','شَيْءٍ وَبِجَبَرُوتِكَ الَّتي',0,1,1.9667,'ش000',6),(77973,'شَيْءٍ وَبِرَحْمَتِكَ','شَيْءٍ وَبِرَحْمَتِكَ',0,1,1.7,'ش000',6),(77974,'شَيْءٍ وَبِرَحْمَتِكَ الَّتي','شَيْءٍ وَبِرَحْمَتِكَ الَّتي',0,1,1.9333,'ش000',6),(77975,'شَيْءٍ وَبِعَظَمَتِكَ','شَيْءٍ وَبِعَظَمَتِكَ',0,1,1.7,'ش000',6),(77976,'شَيْءٍ وَبِعَظَمَتِكَ الَّتي','شَيْءٍ وَبِعَظَمَتِكَ الَّتي',0,1,1.9333,'ش000',6),(77977,'شَيْءٍ وَبِعِزَّتِكَ','شَيْءٍ وَبِعِزَّتِكَ',0,1,1.6667,'ش000',6),(77978,'شَيْءٍ وَبِعِزَّتِكَ الَّتي','شَيْءٍ وَبِعِزَّتِكَ الَّتي',0,1,1.9,'ش000',6),(77979,'شَيْءٍ وَبِعِلْمِكَ','شَيْءٍ وَبِعِلْمِكَ',0,1,1.6333,'ش000',6),(77980,'شَيْءٍ وَبِعِلْمِكَ الَّذي','شَيْءٍ وَبِعِلْمِكَ الَّذي',0,1,1.8667,'ش000',6),(77981,'شَيْءٍ وَبِقُوَّتِكَ','شَيْءٍ وَبِقُوَّتِكَ',0,1,1.6667,'ش000',6),(77982,'شَيْءٍ وَبِقُوَّتِكَ الَّتي','شَيْءٍ وَبِقُوَّتِكَ الَّتي',0,1,1.9,'ش000',6),(77983,'شَيْءٍ وَيا','شَيْءٍ وَيا',0,1,1.3667,'ش000',6),(77984,'شَيْءٍ وَيا باقِياً','شَيْءٍ وَيا باقِياً',0,1,1.6333,'ش000',6),(77985,'شَيْءٍ يا','شَيْءٍ يا',0,1,1.3,'ش000',6),(77986,'شَيْءٍ يا اَللهُ','شَيْءٍ يا اَللهُ',0,1,1.5333,'ش000',6),(77987,'شَيْءٍ يا نُورُ','شَيْءٍ يا نُورُ',0,1,1.5,'ش000',6),(77988,'شُكْرَ','شُكْرَ',0,0,0.4,'ش000',6),(77989,'شُكْرَ النِّعْمَةِ','شُكْرَ النِّعْمَةِ',0,1,1.6,'ش000',6),(77990,'شُكْرَ النِّعْمَةِ واَلْبِسْنا','شُكْرَ النِّعْمَةِ واَلْبِسْنا',0,1,2,'ش000',6),(77991,'شِئْتَ','شِئْتَ',0,0,0.4,'ش000',15),(77992,'شِئْتَ لَجَعَلْتَهُ','شِئْتَ لَجَعَلْتَهُ',0,1,1.6333,'ش000',6),(77993,'شِئْتَ لَجَعَلْتَهُ ساكِناً','شِئْتَ لَجَعَلْتَهُ ساكِناً',0,1,1.9,'ش000',6),(77994,'شِبْهَ','شِبْهَ',0,0,0.4,'ش000',6),(77995,'شِبْهَ لَكَ','شِبْهَ لَكَ',0,1,1.3667,'ش000',6),(77996,'شِبْهَ لَكَ واَنْتَ','شِبْهَ لَكَ واَنْتَ',0,1,1.6333,'ش000',6),(77997,'شِدَّةٍ','شِدَّةٍ',0,0,0.4667,'ش000',6),(77998,'شِدَّةٍ اَوْ','شِدَّةٍ اَوْ',0,1,1.4,'ش000',6),(77999,'شِدَّةٍ اَوْ رَخاءٍ','شِدَّةٍ اَوْ رَخاءٍ',0,1,1.6333,'ش000',6),(78000,'صالِحٍ','صالِحٍ',0,0,0.4,'ص000',6),(78001,'صالِحٍ تَرْضى','صالِحٍ تَرْضى',0,1,1.4333,'ص000',6),(78002,'صالِحٍ تَرْضى بِهِ','صالِحٍ تَرْضى بِهِ',0,1,1.6,'ص000',6),(78003,'صَحِّحْ','صَحِّحْ',0,0,0.4667,'ص000',6),(78004,'صَحِّحْ اَبْدانَنا','صَحِّحْ اَبْدانَنا',0,1,1.6,'ص000',6),(78005,'صَحِّحْ اَبْدانَنا مِنَ','صَحِّحْ اَبْدانَنا مِنَ',0,1,1.7667,'ص000',6),(78006,'صَدْري','صَدْري',0,0,0.4,'ص000',10),(78007,'صَدْري وَاسْتَعْمِلْ','صَدْري وَاسْتَعْمِلْ',0,1,1.6667,'ص000',6),(78008,'صَدْري وَاسْتَعْمِلْ بِالْقُرآنِ','صَدْري وَاسْتَعْمِلْ بِالْقُرآنِ',0,1,2,'ص000',6),(78009,'صَلاتَنا','صَلاتَنا',0,0,0.5333,'ص000',6),(78010,'صَلاتَنا وَصِيامَنا','صَلاتَنا وَصِيامَنا',0,1,1.6333,'ص000',6),(78011,'صَلاتَنا وَصِيامَنا وَقِيامَنا','صَلاتَنا وَصِيامَنا وَقِيامَنا',0,1,2,'ص000',6),(78012,'صَلَواتُكَ','صَلَواتُكَ',0,0,0.6667,'ص000',15),(78013,'صَلَواتُكَ عَلَيْهِ','صَلَواتُكَ عَلَيْهِ',0,1,1.6333,'ص000',15),(78014,'صَلَواتُكَ عَلَيْهِ وَعَلى','صَلَواتُكَ عَلَيْهِ وَعَلى',0,1,1.8667,'ص000',6),(78015,'صَلَواتُكَ عَلَيْهِ وَعَلَيْهِمْ','صَلَواتُكَ عَلَيْهِ وَعَلَيْهِمْ',0,1,2,'ص000',15),(78016,'صَلَوتُكَ','صَلَوتُكَ',0,0,0.6,'ص000',6),(78017,'صَلَوتُكَ عَلَيْهِ','صَلَوتُكَ عَلَيْهِ',0,1,1.6,'ص000',6),(78018,'صَلَوتُكَ عَلَيْهِ وَآلِهِ','صَلَوتُكَ عَلَيْهِ وَآلِهِ',0,1,1.8667,'ص000',6),(78019,'صَلّى','صَلّى',0,0,0.3333,'ص000',6),(78020,'صَلّى اللهُ','صَلّى اللهُ',0,1,1.3667,'ص000',6),(78021,'صَلّى اللهُ عَلَيْهِ','صَلّى اللهُ عَلَيْهِ',0,1,1.6667,'ص000',6),(78022,'صَلِّ','صَلِّ',0,0,0.3333,'ص000',25),(78023,'صَلِّ عَلى','صَلِّ عَلى',0,1,1.3333,'ص000',25),(78024,'صَلِّ عَلى مُحَمَّد','صَلِّ عَلى مُحَمَّد',0,1,1.6333,'ص000',15),(78025,'صَلِّ عَلى مُحَمَّدٍ','صَلِّ عَلى مُحَمَّدٍ',0,1,1.6667,'ص000',25),(78026,'صَلِّ عَلَى','صَلِّ عَلَى',0,1,1.3667,'ص000',15),(78027,'صَلِّ عَلَى مُحمَّدٍ','صَلِّ عَلَى مُحمَّدٍ',0,1,1.6667,'ص000',6),(78028,'صَمَدُ','صَمَدُ',0,0,0.4,'ص000',15),(78029,'صَمَدُ يا','صَمَدُ يا',0,1,1.3,'ص000',15),(78030,'صَمَدُ يا مَنْ','صَمَدُ يا مَنْ',0,1,1.4667,'ص000',15),(78031,'صَنَعَ','صَنَعَ',0,0,0.4,'ص000',6),(78032,'صَنَعَ في','صَنَعَ في',0,1,1.3,'ص000',6),(78033,'صَنَعَ في شَأنِكَ','صَنَعَ في شَأنِكَ',0,1,1.5667,'ص000',6),(78034,'صَوْمي','صَوْمي',0,0,0.4,'ص000',6),(78035,'صَوْمي وَصَلاتي','صَوْمي وَصَلاتي',0,1,1.5,'ص000',6),(78036,'صَوْمي وَصَلاتي وَقِيامي»','صَوْمي وَصَلاتي وَقِيامي»',0,1,1.8333,'ص000',6),(78037,'صِرْتُ','صِرْتُ',0,0,0.4,'ص000',6),(78038,'صِرْتُ يا','صِرْتُ يا',0,1,1.3,'ص000',6),(78039,'صِرْتُ يا اِلهٰي','صِرْتُ يا اِلهٰي',0,1,1.5333,'ص000',6),(78040,'صِيامي','صِيامي',0,0,0.4,'ص000',10),(78041,'صِيامي لِشَهْرِ','صِيامي لِشَهْرِ',0,1,1.5,'ص000',6),(78042,'صِيامي لِشَهْرِ رَمَضانَ','صِيامي لِشَهْرِ رَمَضانَ',0,1,1.8,'ص000',6),(78043,'صِيامَنا','صِيامَنا',0,0,0.5333,'ص000',6),(78044,'صِيامَنا مَقْبُولاً','صِيامَنا مَقْبُولاً',0,1,1.6333,'ص000',6),(78045,'صِيامَنا مَقْبُولاً وَبِالْبِرِّ','صِيامَنا مَقْبُولاً وَبِالْبِرِّ',0,1,2,'ص000',6),(78046,'صِيامَهُ','صِيامَهُ',0,0,0.5333,'ص000',6),(78047,'صِيامَهُ وَاَعِنّا','صِيامَهُ وَاَعِنّا',0,1,1.6,'ص000',6),(78048,'صِيامَهُ وَاَعِنّا عَلى','صِيامَهُ وَاَعِنّا عَلى',0,1,1.7667,'ص000',6),(78049,'صِيامَهُ وَاَنْزَلْتَ','صِيامَهُ وَاَنْزَلْتَ',0,1,1.7,'ص000',6),(78050,'صِيامَهُ وَاَنْزَلْتَ فيهِ','صِيامَهُ وَاَنْزَلْتَ فيهِ',0,1,1.8667,'ص000',6),(78051,'صِيامِنا','صِيامِنا',0,0,0.5333,'ص000',6),(78052,'صِيامِنا اِيّاهُ','صِيامِنا اِيّاهُ',0,1,1.5333,'ص000',6),(78053,'صِيامِنا اِيّاهُ فَاِنْ','صِيامِنا اِيّاهُ فَاِنْ',0,1,1.7667,'ص000',6),(78054,'صِيامِنا وَقِيامِنا','صِيامِنا وَقِيامِنا',0,1,1.6333,'ص000',6),(78055,'صِيامِنا وَقِيامِنا وَثبِّتْ','صِيامِنا وَقِيامِنا وَثبِّتْ',0,1,1.9333,'ص000',6),(78056,'صِيامِهِ','صِيامِهِ',0,0,0.5333,'ص000',19),(78057,'صِيامِهِ وَتَقَبَّلْهُ','صِيامِهِ وَتَقَبَّلْهُ',0,1,1.7333,'ص000',6),(78058,'صِيامِهِ وَتَقَبَّلْهُ مِنّا','صِيامِهِ وَتَقَبَّلْهُ مِنّا',0,1,1.9333,'ص000',6),(78059,'صِيامِهِ وَصَلَواتِهِ','صِيامِهِ وَصَلَواتِهِ',0,1,1.7,'ص000',6),(78060,'صِيامِهِ وَصَلَواتِهِ وَتَقَبَّلْهُ','صِيامِهِ وَصَلَواتِهِ وَتَقَبَّلْهُ',0,1,2,'ص000',6),(78061,'صِيامِهِ وَوَفِّقْنا','صِيامِهِ وَوَفِّقْنا',0,1,1.6667,'ص000',6),(78062,'صِيامِهِ وَوَفِّقْنا لِقِيامِهِ','صِيامِهِ وَوَفِّقْنا لِقِيامِهِ',0,1,2,'ص000',6),(78063,'ضَرَرَ','ضَرَرَ',0,0,0.4,'ض000',6),(78064,'ضَرَرَ عاقِبَتهِ','ضَرَرَ عاقِبَتهِ',0,1,1.5333,'ض000',6),(78065,'ضَرَرَ عاقِبَتهِ وَاَخافُ','ضَرَرَ عاقِبَتهِ وَاَخافُ',0,1,1.8333,'ض000',6),(78066,'ضَرّاءٍ','ضَرّاءٍ',0,0,0.4667,'ض000',6),(78067,'ضَرّاءٍ اَوْ','ضَرّاءٍ اَوْ',0,1,1.4,'ض000',6),(78068,'ضَرّاءٍ اَوْ شِدَّةٍ','ضَرّاءٍ اَوْ شِدَّةٍ',0,1,1.6667,'ض000',6),(78069,'ضَرّاً','ضَرّاً',0,0,0.4,'ض000',6),(78070,'ضَرّاً وَلا','ضَرّاً وَلا',0,1,1.3667,'ض000',6),(78071,'ضَرّاً وَلا اَصْرِفُ','ضَرّاً وَلا اَصْرِفُ',0,1,1.6667,'ض000',6),(78072,'ضَعَةٍ','ضَعَةٍ',0,0,0.4,'ض000',6),(78073,'ضَعَةٍ وَاَمْناً','ضَعَةٍ وَاَمْناً',0,1,1.5333,'ض000',6),(78074,'ضَعَةٍ وَاَمْناً تَرُدُّ','ضَعَةٍ وَاَمْناً تَرُدُّ',0,1,1.8,'ض000',6),(78075,'ضَعْفٍ','ضَعْفٍ',0,0,0.4,'ض000',6),(78076,'ضَعْفٍ وَعِزّاً','ضَعْفٍ وَعِزّاً',0,1,1.5,'ض000',6),(78077,'ضَعْفٍ وَعِزّاً تُكْرِمُني','ضَعْفٍ وَعِزّاً تُكْرِمُني',0,1,1.8667,'ض000',6),(78078,'ضَلالَةٍ','ضَلالَةٍ',0,0,0.5333,'ض000',6),(78079,'ضَلالَةٍ وَغِنىً','ضَلالَةٍ وَغِنىً',0,1,1.5333,'ض000',6),(78080,'ضَلالَةٍ وَغِنىً تَسُدُّ','ضَلالَةٍ وَغِنىً تَسُدُّ',0,1,1.8,'ض000',6),(78081,'ضُرَّهُ','ضُرَّهُ',0,0,0.4667,'ض000',6),(78082,'ضُرَّهُ وَشَرَّهُ','ضُرَّهُ وَشَرَّهُ',0,1,1.5667,'ض000',6),(78083,'ضُرَّهُ وَشَرَّهُ وَبلاءَهُ','ضُرَّهُ وَشَرَّهُ وَبلاءَهُ',0,1,1.9,'ض000',6),(78084,'طاعَتِكَ','طاعَتِكَ',0,0,0.5333,'ط000',15),(78085,'طاعَتِكَ فيهِ','طاعَتِكَ فيهِ',0,1,1.4333,'ط000',6),(78086,'طاعَتِكَ فيهِ الْمِنَّةَ','طاعَتِكَ فيهِ الْمِنَّةَ',0,1,1.8,'ط000',6),(78087,'طاعَتِكَ وَتَقَبَّلْها','طاعَتِكَ وَتَقَبَّلْها',0,1,1.7333,'ط000',6),(78088,'طاعَتِكَ وَتَقَبَّلْها اِنَّكَ','طاعَتِكَ وَتَقَبَّلْها اِنَّكَ',0,1,2,'ط000',6),(78089,'طَرْفَةَ','طَرْفَةَ',0,0,0.5333,'ط000',6),(78090,'طَرْفَةَ عَيْن','طَرْفَةَ عَيْن',0,1,1.4667,'ط000',6),(78091,'طَرْفَةَ عَيْن لا','طَرْفَةَ عَيْن لا',0,1,1.5667,'ط000',6),(78092,'طَلَعَ','طَلَعَ',0,0,0.4,'ط000',6),(78093,'طَلَعَ عَلَيْهِ','طَلَعَ عَلَيْهِ',0,1,1.5,'ط000',6),(78094,'طَلَعَ عَلَيْهِ وَاَزْكى','طَلَعَ عَلَيْهِ وَاَزْكى',0,1,1.8,'ط000',6),(78095,'طَويلاً','طَويلاً',0,0,0.4667,'ط000',15),(78096,'طَويلاً allah\'ım','طَويلاً allah',0,1,1.5333,'ط450',6),(78097,'طَويلاً allah\'ım velin','طَويلاً allah velin',0,1,1.7333,'ط45145',6),(78098,'طَوْعاً','طَوْعاً',0,0,0.4667,'ط000',6),(78099,'طَوْعاً وَتُمَتِّعَهُ','طَوْعاً وَتُمَتِّعَهُ',0,1,1.7,'ط000',6),(78100,'طَوْعاً وَتُمَتِّعَهُ فيها','طَوْعاً وَتُمَتِّعَهُ فيها',0,1,1.8667,'ط000',6),(78101,'طَيِّباً','طَيِّباً',0,0,0.5333,'ط000',15),(78102,'طَيِّباً غَيْرَ','طَيِّباً غَيْرَ',0,1,1.5,'ط000',6),(78103,'طَيِّباً غَيْرَ خَبيثٍ','طَيِّباً غَيْرَ خَبيثٍ',0,1,1.7333,'ط000',6),(78104,'طَيِّباً نَقِيّاً','طَيِّباً نَقِيّاً',0,1,1.5667,'ط000',6),(78105,'طَيِّباً نَقِيّاً مِنَ','طَيِّباً نَقِيّاً مِنَ',0,1,1.7333,'ط000',6),(78106,'ظاهِراً','ظاهِراً',0,0,0.4667,'ظ000',6),(78107,'ظاهِراً في','ظاهِراً في',0,1,1.3333,'ظ000',6),(78108,'ظاهِراً في بُطُونِهِ','ظاهِراً في بُطُونِهِ',0,1,1.6667,'ظ000',6),(78109,'ظاهِراً لَيْسَ','ظاهِراً لَيْسَ',0,1,1.4667,'ظ000',6),(78110,'ظاهِراً لَيْسَ يُرى','ظاهِراً لَيْسَ يُرى',0,1,1.6333,'ظ000',6),(78111,'ظاهِرُ','ظاهِرُ',0,0,0.4,'ظ000',6),(78112,'ظاهِرُ يا','ظاهِرُ يا',0,1,1.3,'ظ000',6),(78113,'ظاهِرُ يا باطِنُ','ظاهِرُ يا باطِنُ',0,1,1.5333,'ظ000',6),(78114,'ظُهُورِهِ','ظُهُورِهِ',0,0,0.6,'ظ000',6),(78115,'ظُهُورِهِ وَيا','ظُهُورِهِ وَيا',0,1,1.4667,'ظ000',6),(78116,'ظُهُورِهِ وَيا ظاهِراً','ظُهُورِهِ وَيا ظاهِراً',0,1,1.7333,'ظ000',6),(78117,'عادَ','عادَ',0,0,0.2667,'ع000',6),(78118,'عادَ كَالْعُرْجُونِ','عادَ كَالْعُرْجُونِ',0,1,1.6333,'ع000',6),(78119,'عادَ كَالْعُرْجُونِ الْقَديمِ','عادَ كَالْعُرْجُونِ الْقَديمِ',0,1,1.9667,'ع000',6),(78120,'عافِيَةٍ','عافِيَةٍ',0,0,0.5333,'ع000',6),(78121,'عافِيَةٍ اَوْ','عافِيَةٍ اَوْ',0,1,1.4333,'ع000',6),(78122,'عافِيَةٍ اَوْ بَلاءٍ','عافِيَةٍ اَوْ بَلاءٍ',0,1,1.6667,'ع000',6),(78123,'عافِيَتَكَ','عافِيَتَكَ',0,0,0.6667,'ع000',6),(78124,'عافِيَتَكَ يا','عافِيَتَكَ يا',0,1,1.4333,'ع000',6),(78125,'عافِيَتَكَ يا مَوْضِعَ','عافِيَتَكَ يا مَوْضِعَ',0,1,1.7333,'ع000',6),(78126,'عافِيَتِكَ','عافِيَتِكَ',0,0,0.6667,'ع000',6),(78127,'عافِيَتِكَ وَهَبْ','عافِيَتِكَ وَهَبْ',0,1,1.5667,'ع000',6),(78128,'عافِيَتِكَ وَهَبْ لي','عافِيَتِكَ وَهَبْ لي',0,1,1.6667,'ع000',6),(78129,'عاقِبَتهِ','عاقِبَتهِ',0,0,0.6,'ع000',6),(78130,'عاقِبَتهِ وَاَخافُ','عاقِبَتهِ وَاَخافُ',0,1,1.6,'ع000',6),(78131,'عاقِبَتهِ وَاَخافُ مَقْتَكَ','عاقِبَتهِ وَاَخافُ مَقْتَكَ',0,1,1.9,'ع000',6),(78132,'عالِمَ','عالِمَ',0,0,0.4,'ع000',6),(78133,'عالِمَ كُلِّ','عالِمَ كُلِّ',0,1,1.4,'ع000',6),(78134,'عالِمَ كُلِّ خَفِيَّةٍ','عالِمَ كُلِّ خَفِيَّةٍ',0,1,1.7333,'ع000',6),(78135,'عالِمُ','عالِمُ',0,0,0.4,'ع000',15),(78136,'عالِمُ الْغَيْبِ','عالِمُ الْغَيْبِ',0,1,1.5333,'ع000',15),(78137,'عالِمُ الْغَيْبِ وَالشَّهادَةِ','عالِمُ الْغَيْبِ وَالشَّهادَةِ',0,1,2,'ع000',15),(78138,'عامي','عامي',0,0,0.2667,'ع000',15),(78139,'عامي هذا','عامي هذا',0,1,1.2667,'ع000',15),(78140,'عليه السلام اَي','عليه السلام اَي',0,1,1.5,'ع000',6),(78141,'عمْري','عمْري',0,0,0.3333,'ع000',6),(78142,'عمْري اِلى','عمْري اِلى',0,1,1.3333,'ع000',6),(78143,'عمْري اِلى مُنْتَهى','عمْري اِلى مُنْتَهى',0,1,1.6333,'ع000',6),(78144,'عنِّي','عنِّي',0,0,0.3333,'ع000',6),(78145,'عنِّي فَمِنَ','عنِّي فَمِنَ',0,1,1.4,'ع000',6),(78146,'عنِّي فَمِنَ الآنَ','عنِّي فَمِنَ الآنَ',0,1,1.6,'ع000',6),(78147,'عَبْداً','عَبْداً',0,0,0.4667,'ع000',6),(78148,'عَبْداً داخِراً','عَبْداً داخِراً',0,1,1.5,'ع000',6),(78149,'عَبْداً داخِراً لا','عَبْداً داخِراً لا',0,1,1.6,'ع000',6),(78150,'عَبْدُكَ','عَبْدُكَ',0,0,0.5333,'ع000',15),(78151,'عَبْدُكَ الْمِسْكينُ','عَبْدُكَ الْمِسْكينُ',0,1,1.6667,'ع000',6),(78152,'عَبْدُكَ الْمِسْكينُ الْمُسْتَكينُ','عَبْدُكَ الْمِسْكينُ الْمُسْتَكينُ',0,1,2,'ع000',6),(78153,'عَبْدِاللهِ صَلَّى','عَبْدِاللهِ صَلَّى',0,1,1.6,'ع000',6),(78154,'عَبْدِاللهِ صَلَّى اللهُ','عَبْدِاللهِ صَلَّى اللهُ',0,1,1.8,'ع000',6),(78155,'عَدُوِّهِ','عَدُوِّهِ',0,0,0.6,'ع000',6),(78156,'عَدُوِّهِ وَفَرَّجْتَ','عَدُوِّهِ وَفَرَّجْتَ',0,1,1.7,'ع000',6),(78157,'عَدُوِّهِ وَفَرَّجْتَ هَمَّهُ','عَدُوِّهِ وَفَرَّجْتَ هَمَّهُ',0,1,1.9667,'ع000',6),(78158,'عَذابَ','عَذابَ',0,0,0.4,'ع000',15),(78159,'عَذابَ النّارِ','عَذابَ النّارِ',0,1,1.4667,'ع000',15),(78160,'عَذابَ النّارِ الْحَريقِ','عَذابَ النّارِ الْحَريقِ',0,1,1.8,'ع000',6),(78161,'عَذابَ النَّارِ','عَذابَ النَّارِ',0,1,1.5,'ع000',6),(78162,'عَذابَ النَّارِ الْحَريقِ','عَذابَ النَّارِ الْحَريقِ',0,1,1.8333,'ع000',6),(78163,'عَزيزُ','عَزيزُ',0,0,0.4,'ع000',6),(78164,'عَزيزُ يا','عَزيزُ يا',0,1,1.3,'ع000',6),(78165,'عَزيزُ يا عَليمُ','عَزيزُ يا عَليمُ',0,1,1.5333,'ع000',6),(78166,'عَزيزُ ياجَبّارُ','عَزيزُ ياجَبّارُ',0,1,1.5333,'ع000',6),(78167,'عَزيزُ ياجَبّارُ يا','عَزيزُ ياجَبّارُ يا',0,1,1.6333,'ع000',6),(78168,'عَزَّ','عَزَّ',0,0,0.3333,'ع000',6),(78169,'عَزَّ جارُكَ','عَزَّ جارُكَ',0,1,1.4,'ع000',6),(78170,'عَزَّ جارُكَ وَجَلَّ','عَزَّ جارُكَ وَجَلَّ',0,1,1.6667,'ع000',6),(78171,'عَطَباً','عَطَباً',0,0,0.4667,'ع000',6),(78172,'عَطَباً اَللّـهُمَّ','عَطَباً اَللّـهُمَّ',0,1,1.6333,'ع000',6),(78173,'عَطَباً اَللّـهُمَّ ارْزُقْنا','عَطَباً اَللّـهُمَّ ارْزُقْنا',0,1,1.9667,'ع000',6),(78174,'عَطِيَّتِكَ','عَطِيَّتِكَ',0,0,0.7333,'ع000',6),(78175,'عَطِيَّتِكَ وَاَعْطِني','عَطِيَّتِكَ وَاَعْطِني',0,1,1.7333,'ع000',6),(78176,'عَطِيَّتِكَ وَاَعْطِني مِنْ','عَطِيَّتِكَ وَاَعْطِني مِنْ',0,1,1.9,'ع000',6),(78177,'عَظيمَ','عَظيمَ',0,0,0.4,'ع000',21),(78178,'عَظيمَ الذُّنُوبِ','عَظيمَ الذُّنُوبِ',0,1,1.5667,'ع000',6),(78179,'عَظيمَ الذُّنُوبِ غَيْرُهُ','عَظيمَ الذُّنُوبِ غَيْرُهُ',0,1,1.8667,'ع000',6),(78180,'عَظيمُ','عَظيمُ',0,0,0.4,'ع000',15),(78181,'عَظيمُ اَنْتَ','عَظيمُ اَنْتَ',0,1,1.4333,'ع000',6),(78182,'عَظيمُ اَنْتَ الَّذي','عَظيمُ اَنْتَ الَّذي',0,1,1.6667,'ع000',6),(78183,'عَظيمُ يا','عَظيمُ يا',0,1,1.3,'ع000',6),(78184,'عَظيمُ يا غَفُورُ','عَظيمُ يا غَفُورُ',0,1,1.5667,'ع000',6),(78185,'عَفَوْتَ','عَفَوْتَ',0,0,0.5333,'ع000',15),(78186,'عَفَوْتَ عَنّا','عَفَوْتَ عَنّا',0,1,1.4667,'ع000',6),(78187,'عَفَوْتَ عَنّا وَغَفَرْتَ','عَفَوْتَ عَنّا وَغَفَرْتَ',0,1,1.8333,'ع000',6),(78188,'عَلاماتِ','عَلاماتِ',0,0,0.5333,'ع000',6),(78189,'عَلاماتِ سُلْطانِهِ','عَلاماتِ سُلْطانِهِ',0,1,1.6333,'ع000',6),(78190,'عَلاماتِ سُلْطانِهِ فَحَدَّ','عَلاماتِ سُلْطانِهِ فَحَدَّ',0,1,1.9,'ع000',6),(78191,'عَلى اَنْفُسِنا','عَلى اَنْفُسِنا',0,1,1.5,'ع000',6),(78192,'عَلى اَنْفُسِنا وَاجْعَلْنا','عَلى اَنْفُسِنا وَاجْعَلْنا',0,1,1.9,'ع000',6),(78193,'عَلى بَصَري','عَلى بَصَري',0,1,1.3667,'ع000',6),(78194,'عَلى بَصَري غِشاوَةً','عَلى بَصَري غِشاوَةً',0,1,1.6667,'ع000',6),(78195,'عَلى رَسُولِكَ','عَلى رَسُولِكَ',0,1,1.4667,'ع000',15),(78196,'عَلى رَسُولِكَ مُحَمَّدِ','عَلى رَسُولِكَ مُحَمَّدِ',0,1,1.8,'ع000',6),(78197,'عَلى سَمْعي','عَلى سَمْعي',0,1,1.3667,'ع000',6),(78198,'عَلى سَمْعي وَلا','عَلى سَمْعي وَلا',0,1,1.5333,'ع000',6),(78199,'عَلى صِيامِنا','عَلى صِيامِنا',0,1,1.4333,'ع000',6),(78200,'عَلى صِيامِنا وَقِيامِنا','عَلى صِيامِنا وَقِيامِنا',0,1,1.8,'ع000',6),(78201,'عَلى صِيامِهِ','عَلى صِيامِهِ',0,1,1.4333,'ع000',19),(78202,'عَلى صِيامِهِ وَتَقَبَّلْهُ','عَلى صِيامِهِ وَتَقَبَّلْهُ',0,1,1.9,'ع000',6),(78203,'عَلى صِيامِهِ وَصَلَواتِهِ','عَلى صِيامِهِ وَصَلَواتِهِ',0,1,1.8667,'ع000',6),(78204,'عَلى صِيامِهِ وَوَفِّقْنا','عَلى صِيامِهِ وَوَفِّقْنا',0,1,1.8333,'ع000',6),(78205,'عَلى غَيْرِ','عَلى غَيْرِ',0,1,1.3667,'ع000',6),(78206,'عَلى غَيْرِ عَمَلٍ','عَلى غَيْرِ عَمَلٍ',0,1,1.6,'ع000',6),(78207,'عَلى قِيامِهِ','عَلى قِيامِهِ',0,1,1.4333,'ع000',6),(78208,'عَلى قِيامِهِ اَللّـهُمَّ','عَلى قِيامِهِ اَللّـهُمَّ',0,1,1.8333,'ع000',6),(78209,'عَلى كُلِّ','عَلى كُلِّ',0,1,1.3333,'ع000',21),(78210,'عَلى كُلِّ شَيءٍ','عَلى كُلِّ شَيءٍ',0,1,1.5333,'ع000',15),(78211,'عَلى كُلِّ شَيْءٍ','عَلى كُلِّ شَيْءٍ',0,1,1.5667,'ع000',15),(78212,'عَلى لِسانِ','عَلى لِسانِ',0,1,1.3667,'ع000',6),(78213,'عَلى لِسانِ نَبِيِّكَ','عَلى لِسانِ نَبِيِّكَ',0,1,1.7,'ع000',6),(78214,'عَلى ما','عَلى ما',0,1,1.2333,'ع000',19),(78215,'عَلى ما افْتَرَضْتَ','عَلى ما افْتَرَضْتَ',0,1,1.6333,'ع000',6),(78216,'عَلى ما نَدَبْتَنا','عَلى ما نَدَبْتَنا',0,1,1.6,'ع000',6),(78217,'عَلى مُحَمَّد','عَلى مُحَمَّد',0,1,1.4333,'ع000',15),(78218,'عَلى مُحَمَّد وَآلِ','عَلى مُحَمَّد وَآلِ',0,1,1.6333,'ع000',15),(78219,'عَلى مُحَمَّدٍ','عَلى مُحَمَّدٍ',0,1,1.4667,'ع000',25),(78220,'عَلى مُحَمَّدٍ وآلِهِ','عَلى مُحَمَّدٍ وآلِهِ',0,1,1.7,'ع000',6),(78221,'عَلى مُحَمَّدٍ وَآل','عَلى مُحَمَّدٍ وَآل',0,1,1.6333,'ع000',6),(78222,'عَلى مُحَمَّدٍ وَآلِ','عَلى مُحَمَّدٍ وَآلِ',0,1,1.6667,'ع000',21),(78223,'عَلى مُحَمَّدٍ وَاَهْلِ','عَلى مُحَمَّدٍ وَاَهْلِ',0,1,1.7667,'ع000',15),(78224,'عَلى مِلَّةِ','عَلى مِلَّةِ',0,1,1.4,'ع000',6),(78225,'عَلى مِلَّةِ اِبْراهيمَ','عَلى مِلَّةِ اِبْراهيمَ',0,1,1.7667,'ع000',6),(78226,'عَلى نَبِيِّكَ','عَلى نَبِيِّكَ',0,1,1.4667,'ع000',6),(78227,'عَلى نَبِيِّكَ الصّادِقِ','عَلى نَبِيِّكَ الصّادِقِ',0,1,1.8,'ع000',6),(78228,'عَلى نَبِيِّكَ الْمُرْسَلِ','عَلى نَبِيِّكَ الْمُرْسَلِ',0,1,1.8667,'ع000',6),(78229,'عَلى نَفْسي','عَلى نَفْسي',0,1,1.3667,'ع000',15),(78230,'عَلى نَفْسي وَاتِّباعي','عَلى نَفْسي وَاتِّباعي',0,1,1.7333,'ع000',6),(78231,'عَلى نَفْسي وَاَعْتَرِفُ','عَلى نَفْسي وَاَعْتَرِفُ',0,1,1.8,'ع000',6),(78232,'عَليمٌ','عَليمٌ',0,0,0.4,'ع000',15),(78233,'عَليمٌ خَبيرٌ','عَليمٌ خَبيرٌ',0,1,1.4333,'ع000',6),(78234,'عَليمٌ خَبيرٌ اَلْهِمْنا','عَليمٌ خَبيرٌ اَلْهِمْنا',0,1,1.8,'ع000',6),(78235,'عَليمُ','عَليمُ',0,0,0.4,'ع000',6),(78236,'عَليمُ وَمُقَدِّرَ','عَليمُ وَمُقَدِّرَ',0,1,1.6,'ع000',6),(78237,'عَليمُ وَمُقَدِّرَ الْقَمَرِ','عَليمُ وَمُقَدِّرَ الْقَمَرِ',0,1,1.9333,'ع000',6),(78238,'عَليمُ يا','عَليمُ يا',0,1,1.3,'ع000',6),(78239,'عَليمُ يا حَكيمُ','عَليمُ يا حَكيمُ',0,1,1.5333,'ع000',6),(78240,'عَليمُ يا ذَا','عَليمُ يا ذَا',0,1,1.4333,'ع000',6),(78241,'عَليمُ يا عَظيمُ','عَليمُ يا عَظيمُ',0,1,1.5333,'ع000',6),(78242,'عَليمُ يا كَبيرُ','عَليمُ يا كَبيرُ',0,1,1.5333,'ع000',6),(78243,'عَليَّ','عَليَّ',0,0,0.4,'ع000',15),(78244,'عَليَّ بالأمنِ','عَليَّ بالأمنِ',0,1,1.4667,'ع000',6),(78245,'عَليَّ بالأمنِ يومَ','عَليَّ بالأمنِ يومَ',0,1,1.6333,'ع000',6),(78246,'عَليَّ بِعَفْوِكَ','عَليَّ بِعَفْوِكَ',0,1,1.5667,'ع000',6),(78247,'عَليَّ بِعَفْوِكَ وَكَرَمُكَ','عَليَّ بِعَفْوِكَ وَكَرَمُكَ',0,1,1.9333,'ع000',6),(78248,'عَليَّ مِنَ','عَليَّ مِنَ',0,1,1.3667,'ع000',6),(78249,'عَليَّ مِنَ الرِّزْقِ','عَليَّ مِنَ الرِّزْقِ',0,1,1.7,'ع000',6),(78250,'عَلَى الأَرْضِ','عَلَى الأَرْضِ',0,1,1.4667,'ع000',6),(78251,'عَلَى الأَرْضِ إلاّ','عَلَى الأَرْضِ إلاّ',0,1,1.6333,'ع000',6),(78252,'عَلَى اللَّيْلِ','عَلَى اللَّيْلِ',0,1,1.5,'ع000',6),(78253,'عَلَى اللَّيْلِ يا','عَلَى اللَّيْلِ يا',0,1,1.6,'ع000',6),(78254,'عَلَى النَّهارِ','عَلَى النَّهارِ',0,1,1.5,'ع000',6),(78255,'عَلَى النَّهارِ وَمُكَوِّرَ','عَلَى النَّهارِ وَمُكَوِّرَ',0,1,1.9,'ع000',6),(78256,'عَلَى الْقَوْمِ','عَلَى الْقَوْمِ',0,1,1.5,'ع000',6),(78257,'عَلَى الْقَوْمِ الْكافِرينَ','عَلَى الْقَوْمِ الْكافِرينَ',0,1,1.9,'ع000',6),(78258,'عَلَى مُحمَّدٍ','عَلَى مُحمَّدٍ',0,1,1.4667,'ع000',6),(78259,'عَلَى مُحمَّدٍ وَاَهْلِ','عَلَى مُحمَّدٍ وَاَهْلِ',0,1,1.7667,'ع000',6),(78260,'عَلَيَّ','عَلَيَّ',0,0,0.4667,'ع000',19),(78261,'عَلَيَّ في','عَلَيَّ في',0,1,1.3333,'ع000',15),(78262,'عَلَيَّ في رِزْقي','عَلَيَّ في رِزْقي',0,1,1.5667,'ع000',6),(78263,'عَلَيَّ ما','عَلَيَّ ما',0,1,1.3333,'ع000',6),(78264,'عَلَيَّ ما آتَيْتَني','عَلَيَّ ما آتَيْتَني',0,1,1.6667,'ع000',6),(78265,'عَلَيَّ مِنْ','عَلَيَّ مِنْ',0,1,1.4,'ع000',6),(78266,'عَلَيَّ مِنْ كُلِّ','عَلَيَّ مِنْ كُلِّ',0,1,1.6,'ع000',6),(78267,'عَلَيَّ وَاَنْ','عَلَيَّ وَاَنْ',0,1,1.4667,'ع000',6),(78268,'عَلَيَّ وَاَنْ تَعْصِمَني','عَلَيَّ وَاَنْ تَعْصِمَني',0,1,1.8333,'ع000',6),(78269,'عَلَيْكَ مِنْهُمْ','عَلَيْكَ مِنْهُمْ',0,1,1.5667,'ع000',6),(78270,'عَلَيْكَ مِنْهُمْ وَاَعُوذُ','عَلَيْكَ مِنْهُمْ وَاَعُوذُ',0,1,1.9,'ع000',6),(78271,'عَلَيْنا اَللّـهُمَّ','عَلَيْنا اَللّـهُمَّ',0,1,1.6667,'ع000',6),(78272,'عَلَيْنا اَللّـهُمَّ اَعِنّا','عَلَيْنا اَللّـهُمَّ اَعِنّا',0,1,1.9333,'ع000',6),(78273,'عَلَيْنا بِاسْتِكْمالِ','عَلَيْنا بِاسْتِكْمالِ',0,1,1.7333,'ع000',6),(78274,'عَلَيْنا بِاسْتِكْمالِ طاعَتِكَ','عَلَيْنا بِاسْتِكْمالِ طاعَتِكَ',0,1,2,'ع000',6),(78275,'عَلَيْنا بِالأَمْنِ','عَلَيْنا بِالأَمْنِ',0,1,1.6333,'ع000',6),(78276,'عَلَيْنا بِالأَمْنِ والاِيمانِ','عَلَيْنا بِالأَمْنِ والاِيمانِ',0,1,2,'ع000',6),(78277,'عَلَيْنا بِالأَمْنِ وَالاِيمانِ','عَلَيْنا بِالأَمْنِ وَالاِيمانِ',0,1,2,'ع000',6),(78278,'عَلَيْنا صِيامَهُ','عَلَيْنا صِيامَهُ',0,1,1.5667,'ع000',6),(78279,'عَلَيْنا صِيامَهُ وَاَنْزَلْتَ','عَلَيْنا صِيامَهُ وَاَنْزَلْتَ',0,1,2,'ع000',6),(78280,'عَلَيْنا مِنَ','عَلَيْنا مِنَ',0,1,1.4333,'ع000',6),(78281,'عَلَيْنا مِنَ الْعَمَلِ','عَلَيْنا مِنَ الْعَمَلِ',0,1,1.7667,'ع000',6),(78282,'عَلَيْنا وَصَباً','عَلَيْنا وَصَباً',0,1,1.5333,'ع000',6),(78283,'عَلَيْنا وَصَباً وَلا','عَلَيْنا وَصَباً وَلا',0,1,1.7,'ع000',6),(78284,'عَلَيْهِ ey','عَلَيْهِ ey',0,1,1.3667,'ع000',6),(78285,'عَلَيْهِ ey rabbim','عَلَيْهِ ey rabbim',0,1,1.6,'ع615',6),(78286,'عَلَيْهِ السَّلامُ اَيْ','عَلَيْهِ السَّلامُ اَيْ',0,1,1.7667,'ع000',6),(78287,'عَلَيْهِ السَّلامُ صَلِّ','عَلَيْهِ السَّلامُ صَلِّ',0,1,1.8,'ع000',6),(78288,'عَلَيْهِ السَّلامُ يا','عَلَيْهِ السَّلامُ يا',0,1,1.7,'ع000',6),(78289,'عَلَيْهِ حِذارَ','عَلَيْهِ حِذارَ',0,1,1.5,'ع000',6),(78290,'عَلَيْهِ حِذارَ اَنْ','عَلَيْهِ حِذارَ اَنْ',0,1,1.6667,'ع000',6),(78291,'عَلَيْهِ دَليلاً','عَلَيْهِ دَليلاً',0,1,1.5333,'ع000',6),(78292,'عَلَيْهِ دَليلاً ثُمَّ','عَلَيْهِ دَليلاً ثُمَّ',0,1,1.7333,'ع000',6),(78293,'عَلَيْهِ ما','عَلَيْهِ ما',0,1,1.3667,'ع000',6),(78294,'عَلَيْهِ ما اَبْقَيْتَني','عَلَيْهِ ما اَبْقَيْتَني',0,1,1.8,'ع000',6),(78295,'عَلَيْهِ وآلِهِ','عَلَيْهِ وآلِهِ',0,1,1.5,'ع000',15),(78296,'عَلَيْهِ وآلِهِ هَوْلَ','عَلَيْهِ وآلِهِ هَوْلَ',0,1,1.7333,'ع000',6),(78297,'عَلَيْهِ وآلِهِ وَسُنَّتِهِ','عَلَيْهِ وآلِهِ وَسُنَّتِهِ',0,1,1.9,'ع000',6),(78298,'عَلَيْهِ وآلِهِ وَكَلامُكَ','عَلَيْهِ وآلِهِ وَكَلامُكَ',0,1,1.8667,'ع000',6),(78299,'عَلَيْهِ وَآلِهِ سَيِّدِ','عَلَيْهِ وَآلِهِ سَيِّدِ',0,1,1.8,'ع000',6),(78300,'عَلَيْهِ وَآلِهِ فَلَكَ','عَلَيْهِ وَآلِهِ فَلَكَ',0,1,1.7667,'ع000',6),(78301,'عَلَيْهِ وَآلِهِ يَمْحُو','عَلَيْهِ وَآلِهِ يَمْحُو',0,1,1.8,'ع000',6),(78302,'عَلَيْهِ وَاَزْكى','عَلَيْهِ وَاَزْكى',0,1,1.5667,'ع000',6),(78303,'عَلَيْهِ وَاَزْكى مَنْ','عَلَيْهِ وَاَزْكى مَنْ',0,1,1.7333,'ع000',6),(78304,'عَلَيْهِ وَعَلى','عَلَيْهِ وَعَلى',0,1,1.5,'ع000',15),(78305,'عَلَيْهِ وَعَلى آبائِهِ','عَلَيْهِ وَعَلى آبائِهِ',0,1,1.7667,'ع000',6),(78306,'عَلَيْهِ وَعَلَيْهِمُ السَّلامُ','عَلَيْهِ وَعَلَيْهِمُ السَّلامُ',0,1,2,'ع000',6),(78307,'عَلَيْهِ وَعَلَيْهِمْ','عَلَيْهِ وَعَلَيْهِمْ',0,1,1.7,'ع000',15),(78308,'عَلَيْهِ وَعَلَيْهِمْ ey','عَلَيْهِ وَعَلَيْهِمْ ey',0,1,1.8,'ع000',6),(78309,'عَلَيْهِ وَعَلَيْهِمْ hamd','عَلَيْهِ وَعَلَيْهِمْ hamd',0,1,1.8667,'ع530',6),(78310,'عَلَيْهِمُ السَّلامُ','عَلَيْهِمُ السَّلامُ',0,1,1.6667,'ع000',21),(78311,'عَلَيْهِمُ السَّلامُ ey','عَلَيْهِمُ السَّلامُ ey',0,1,1.7667,'ع000',6),(78312,'عَلَيْهِمْ اَجْمَعينَ','عَلَيْهِمْ اَجْمَعينَ',0,1,1.7,'ع000',6),(78313,'عَلَيْهِمْ اَجْمَعينَ وَافْعَلْ','عَلَيْهِمْ اَجْمَعينَ وَافْعَلْ',0,1,2,'ع000',6),(78314,'عَلَيْهِمْ فَلا','عَلَيْهِمْ فَلا',0,1,1.5,'ع000',6),(78315,'عَلَيْهِمْ فَلا اَحَدَ','عَلَيْهِمْ فَلا اَحَدَ',0,1,1.7333,'ع000',6),(78316,'عَلَيْهِمْ وَلاَ','عَلَيْهِمْ وَلاَ',0,1,1.5333,'ع000',6),(78317,'عَلَيْهِمْ وَلاَ الضّالّينَ','عَلَيْهِمْ وَلاَ الضّالّينَ',0,1,1.9,'ع000',6),(78318,'عَمَل','عَمَل',0,0,0.3333,'ع000',6),(78319,'عَمَل اَوْ','عَمَل اَوْ',0,1,1.3333,'ع000',6),(78320,'عَمَل اَوْ قَوْل','عَمَل اَوْ قَوْل',0,1,1.5333,'ع000',6),(78321,'عَمَلٍ','عَمَلٍ',0,0,0.4,'ع000',6),(78322,'عَمَلٍ اَوْ','عَمَلٍ اَوْ',0,1,1.3667,'ع000',6),(78323,'عَمَلٍ اَوْ قَوْلٍ','عَمَلٍ اَوْ قَوْلٍ',0,1,1.6,'ع000',6),(78324,'عَمَلٍ صالِحٍ','عَمَلٍ صالِحٍ',0,1,1.4333,'ع000',6),(78325,'عَمَلٍ صالِحٍ تَرْضى','عَمَلٍ صالِحٍ تَرْضى',0,1,1.6667,'ع000',6),(78326,'عَمَلٍ يَتَّكِلُ','عَمَلٍ يَتَّكِلُ',0,1,1.5333,'ع000',6),(78327,'عَمَلٍ يَتَّكِلُ اَللّـهُمَّ','عَمَلٍ يَتَّكِلُ اَللّـهُمَّ',0,1,1.9333,'ع000',6),(78328,'عَن','عَن',0,0,0.2,'ع000',7),(78329,'عَن ايّوبَ','عَن ايّوبَ',0,1,1.3333,'ع000',6),(78330,'عَن ايّوبَ عليه','عَن ايّوبَ عليه',0,1,1.5,'ع000',6),(78331,'عَني','عَني',0,0,0.2667,'ع000',6),(78332,'عَني في','عَني في',0,1,1.2333,'ع000',6),(78333,'عَني في هذَا','عَني في هذَا',0,1,1.4,'ع000',6),(78334,'عَنّا','عَنّا',0,0,0.3333,'ع000',15),(78335,'عَنّا حَقَّ','عَنّا حَقَّ',0,1,1.3667,'ع000',6),(78336,'عَنّا حَقَّ ما','عَنّا حَقَّ ما',0,1,1.4667,'ع000',6),(78337,'عَنّا شَهْرُ','عَنّا شَهْرُ',0,1,1.4,'ع000',6),(78338,'عَنّا شَهْرُ رَمَضانَ','عَنّا شَهْرُ رَمَضانَ',0,1,1.7,'ع000',6),(78339,'عَنّا شَهْرُكَ','عَنّا شَهْرُكَ',0,1,1.4667,'ع000',6),(78340,'عَنّا شَهْرُكَ هذا','عَنّا شَهْرُكَ هذا',0,1,1.6,'ع000',6),(78341,'عَنّا ضُرَّهُ','عَنّا ضُرَّهُ',0,1,1.4333,'ع000',6),(78342,'عَنّا ضُرَّهُ وَشَرَّهُ','عَنّا ضُرَّهُ وَشَرَّهُ',0,1,1.7667,'ع000',6),(78343,'عَنّا وَغَفَرْتَ','عَنّا وَغَفَرْتَ',0,1,1.5333,'ع000',6),(78344,'عَنّا وَغَفَرْتَ لَنا','عَنّا وَغَفَرْتَ لَنا',0,1,1.7,'ع000',6),(78345,'عَنّا وَقَدْ','عَنّا وَقَدْ',0,1,1.4,'ع000',6),(78346,'عَنّا وَقَدْ قَبِلْتَ','عَنّا وَقَدْ قَبِلْتَ',0,1,1.7,'ع000',6),(78347,'عَنّي','عَنّي',0,0,0.3333,'ع000',25),(78348,'عَنّي اِنَّكَ','عَنّي اِنَّكَ',0,1,1.4333,'ع000',6),(78349,'عَنّي اِنَّكَ عَلى','عَنّي اِنَّكَ عَلى',0,1,1.6,'ع000',6),(78350,'عَنّي بابَ','عَنّي بابَ',0,1,1.3333,'ع000',6),(78351,'عَنّي بابَ الْجَهْلِ','عَنّي بابَ الْجَهْلِ',0,1,1.6667,'ع000',6),(78352,'عَنّي بابَ كُلِّ','عَنّي بابَ كُلِّ',0,1,1.5333,'ع000',6),(78353,'عَنّي رِضاً','عَنّي رِضاً',0,1,1.3667,'ع000',6),(78354,'عَنّي رِضاً وَاِنْ','عَنّي رِضاً وَاِنْ',0,1,1.6,'ع000',6),(78355,'عَنّي شَهْرُ','عَنّي شَهْرُ',0,1,1.4,'ع000',15),(78356,'عَنّي شَهْرُ رَمَضانَ','عَنّي شَهْرُ رَمَضانَ',0,1,1.7,'ع000',15),(78357,'عَنّي في','عَنّي في',0,1,1.2667,'ع000',12),(78358,'عَنّي في سَرّاءٍ','عَنّي في سَرّاءٍ',0,1,1.5333,'ع000',6),(78359,'عَنّي فَاَستَوجِبَ','عَنّي فَاَستَوجِبَ',0,1,1.6,'ع000',6),(78360,'عَنّي فَاَستَوجِبَ بِهِ','عَنّي فَاَستَوجِبَ بِهِ',0,1,1.7667,'ع000',6),(78361,'عَنّي كُلَّ','عَنّي كُلَّ',0,1,1.3667,'ع000',6),(78362,'عَنّي كُلَّ خَوْفٍ','عَنّي كُلَّ خَوْفٍ',0,1,1.6,'ع000',6),(78363,'عَنّي كُلَّ شَكٍّ','عَنّي كُلَّ شَكٍّ',0,1,1.5667,'ع000',6),(78364,'عَنّي كُلَّ ضَعْفٍ','عَنّي كُلَّ ضَعْفٍ',0,1,1.6,'ع000',6),(78365,'عَنّي وَتُرضِيَني','عَنّي وَتُرضِيَني',0,1,1.5667,'ع000',6),(78366,'عَنّي وَتُرضِيَني بِما','عَنّي وَتُرضِيَني بِما',0,1,1.7333,'ع000',6),(78367,'عَنّي وَتُرْضِيَني','عَنّي وَتُرْضِيَني',0,1,1.6,'ع000',6),(78368,'عَنّي وَتُرْضِيَني بِما','عَنّي وَتُرْضِيَني بِما',0,1,1.7667,'ع000',6),(78369,'عَنّي وَتُرِْضيَني','عَنّي وَتُرِْضيَني',0,1,1.6,'ع000',6),(78370,'عَنّي وَتُرِْضيَني بِما','عَنّي وَتُرِْضيَني بِما',0,1,1.7667,'ع000',6),(78371,'عَنّي وَرِضىً','عَنّي وَرِضىً',0,1,1.4333,'ع000',6),(78372,'عَنّي وَرِضىً بِما','عَنّي وَرِضىً بِما',0,1,1.6,'ع000',6),(78373,'عَنّي وَقَرِّبْني','عَنّي وَقَرِّبْني',0,1,1.5667,'ع000',6),(78374,'عَنّي وَقَرِّبْني اِلَيْكَ','عَنّي وَقَرِّبْني اِلَيْكَ',0,1,1.8667,'ع000',6),(78375,'عَنّي يا','عَنّي يا',0,1,1.2667,'ع000',19),(78376,'عَنّي يا اَرْحَمَ','عَنّي يا اَرْحَمَ',0,1,1.5667,'ع000',6),(78377,'عَنَّا','عَنَّا',0,0,0.4,'ع000',15),(78378,'عَنَّا السَّيِّئاتِ','عَنَّا السَّيِّئاتِ',0,1,1.6333,'ع000',6),(78379,'عَنَّا السَّيِّئاتِ وَاجْعَلْنا','عَنَّا السَّيِّئاتِ وَاجْعَلْنا',0,1,2,'ع000',6),(78380,'عَنْ دارِ','عَنْ دارِ',0,1,1.3,'ع000',6),(78381,'عَنْ دارِ الغُرُورِ','عَنْ دارِ الغُرُورِ',0,1,1.6333,'ع000',6),(78382,'عَنْ كُلِّ','عَنْ كُلِّ',0,1,1.3333,'ع000',15),(78383,'عَنْ كُلِّ بَلاءٍ','عَنْ كُلِّ بَلاءٍ',0,1,1.5667,'ع000',6),(78384,'عَنْ كُلِّ ذُلٍّ','عَنْ كُلِّ ذُلٍّ',0,1,1.5333,'ع000',6),(78385,'عَنْ كُلِّ ضَعَةٍ','عَنْ كُلِّ ضَعَةٍ',0,1,1.5667,'ع000',6),(78386,'عَنْها','عَنْها',0,0,0.4,'ع000',15),(78387,'عَنْها سُوءاً','عَنْها سُوءاً',0,1,1.4333,'ع000',6),(78388,'عَنْها سُوءاً اَشْهَدُ','عَنْها سُوءاً اَشْهَدُ',0,1,1.7333,'ع000',6),(78389,'عَنْهُمْ','عَنْهُمْ',0,0,0.5333,'ع000',15),(78390,'عَنْهُمْ سَيِّئاتُهُمْ','عَنْهُمْ سَيِّئاتُهُمْ',0,1,1.7333,'ع000',15),(78391,'عَنْهُمْ سَيِّئاتُهُمْ وَاجْعَلْ','عَنْهُمْ سَيِّئاتُهُمْ وَاجْعَلْ',0,1,2,'ع000',6),(78392,'عَهْدَكَ','عَهْدَكَ',0,0,0.5333,'ع000',6),(78393,'عَهْدَكَ اَللّـهُمَّ','عَهْدَكَ اَللّـهُمَّ',0,1,1.6667,'ع000',6),(78394,'عَهْدَكَ اَللّـهُمَّ فَبِذلِكَ','عَهْدَكَ اَللّـهُمَّ فَبِذلِكَ',0,1,2,'ع000',6),(78395,'عَهْدَكَ وَكِتابَكَ','عَهْدَكَ وَكِتابَكَ',0,1,1.6333,'ع000',6),(78396,'عَهْدَكَ وَكِتابَكَ اَللّـهُمَّ','عَهْدَكَ وَكِتابَكَ اَللّـهُمَّ',0,1,2,'ع000',6),(78397,'عَوناً','عَوناً',0,0,0.4,'ع000',6),(78398,'عَوناً مِنْكَ','عَوناً مِنْكَ',0,1,1.4333,'ع000',6),(78399,'عَوناً مِنْكَ عَلى','عَوناً مِنْكَ عَلى',0,1,1.6,'ع000',6),(78400,'عَيْن','عَيْن',0,0,0.3333,'ع000',6),(78401,'عَيْن لا','عَيْن لا',0,1,1.2667,'ع000',6),(78402,'عَيْن لا يُدْرَكُ','عَيْن لا يُدْرَكُ',0,1,1.5667,'ع000',6),(78403,'عُتَقائِكَ','عُتَقائِكَ',0,0,0.6667,'ع000',15),(78404,'عُتَقائِكَ مِنَ','عُتَقائِكَ مِنَ',0,1,1.5,'ع000',6),(78405,'عُتَقائِكَ مِنَ النّارِ','عُتَقائِكَ مِنَ النّارِ',0,1,1.7667,'ع000',6),(78406,'عُسْرٌ','عُسْرٌ',0,0,0.4,'ع000',6),(78407,'عُسْرٌ وَخَيْرٍ','عُسْرٌ وَخَيْرٍ',0,1,1.5,'ع000',6),(78408,'عُسْرٌ وَخَيْرٍ لا','عُسْرٌ وَخَيْرٍ لا',0,1,1.6,'ع000',6),(78409,'عُسْرَكَ','عُسْرَكَ',0,0,0.5333,'ع000',6),(78410,'عُسْرَكَ وَاَنِلْنا','عُسْرَكَ وَاَنِلْنا',0,1,1.6333,'ع000',6),(78411,'عُسْرَكَ وَاَنِلْنا يُسْرَكَ','عُسْرَكَ وَاَنِلْنا يُسْرَكَ',0,1,1.9333,'ع000',6),(78412,'عُمْري','عُمْري',0,0,0.4,'ع000',15),(78413,'عُمْري وَاَوْسِعْ','عُمْري وَاَوْسِعْ',0,1,1.5667,'ع000',6),(78414,'عُمْري وَاَوْسِعْ لي','عُمْري وَاَوْسِعْ لي',0,1,1.6667,'ع000',6),(78415,'عُمْري وَتُوَسِّعَ','عُمْري وَتُوَسِّعَ',0,1,1.6,'ع000',15),(78416,'عُمْري وَتُوَسِّعَ عَليَّ','عُمْري وَتُوَسِّعَ عَليَّ',0,1,1.8333,'ع000',6),(78417,'عُمْري وَتُوَسِّعَ عَلَيَّ','عُمْري وَتُوَسِّعَ عَلَيَّ',0,1,1.8667,'ع000',15),(78418,'عُمْري وَتُوَسِّعَ لي','عُمْري وَتُوَسِّعَ لي',0,1,1.7,'ع000',6),(78419,'عِبادَةً','عِبادَةً',0,0,0.5333,'ع000',6),(78420,'عِبادَةً وَقِراءَتي','عِبادَةً وَقِراءَتي',0,1,1.6333,'ع000',6),(78421,'عِبادَةً وَقِراءَتي فيهِ','عِبادَةً وَقِراءَتي فيهِ',0,1,1.8,'ع000',6),(78422,'عِبادِكَ','عِبادِكَ',0,0,0.5333,'ع000',19),(78423,'عِبادِكَ اَللّـهُمَّ','عِبادِكَ اَللّـهُمَّ',0,1,1.6667,'ع000',6),(78424,'عِبادِكَ اَللّـهُمَّ اِنّي','عِبادِكَ اَللّـهُمَّ اِنّي',0,1,1.8667,'ع000',6),(78425,'عِبادِهِ','عِبادِهِ',0,0,0.5333,'ع000',6),(78426,'عِبادِهِ بِالاِحْسانِ','عِبادِهِ بِالاِحْسانِ',0,1,1.7,'ع000',6),(78427,'عِبادِهِ بِالاِحْسانِ يا','عِبادِهِ بِالاِحْسانِ يا',0,1,1.8,'ع000',6),(78428,'عِلِّيّينَ','عِلِّيّينَ',0,0,0.6667,'ع000',15),(78429,'عِلِّيّينَ آمينَ','عِلِّيّينَ آمينَ',0,1,1.5333,'ع000',6),(78430,'عِلِّيّينَ آمينَ رَبَّ','عِلِّيّينَ آمينَ رَبَّ',0,1,1.7333,'ع000',6),(78431,'عِلِّيّينَ وَاِساءَتي','عِلِّيّينَ وَاِساءَتي',0,1,1.7,'ع000',15),(78432,'عِلِّيّينَ وَاِساءَتي مَغْفُورةً','عِلِّيّينَ وَاِساءَتي مَغْفُورةً',0,1,2,'ع000',6),(78433,'عِلِّيّينَ وَاِساءَتي مَغْفُورَةً','عِلِّيّينَ وَاِساءَتي مَغْفُورَةً',0,1,2,'ع000',15),(78434,'عِلْمُهُ','عِلْمُهُ',0,0,0.5333,'ع000',6),(78435,'عِلْمُهُ بِالسِّرِّ','عِلْمُهُ بِالسِّرِّ',0,1,1.6333,'ع000',6),(78436,'عِلْمُهُ بِالسِّرِّ كَعِلْمِهِ','عِلْمُهُ بِالسِّرِّ كَعِلْمِهِ',0,1,2,'ع000',6),(78437,'عِنْدي','عِنْدي',0,0,0.4,'ع000',15),(78438,'عِنْدي اِلى','عِنْدي اِلى',0,1,1.3667,'ع000',6),(78439,'عِنْدي اِلى مُنْتَهى','عِنْدي اِلى مُنْتَهى',0,1,1.6667,'ع000',6),(78440,'عِنْدَ الْمَعْصُومُينَ','عِنْدَ الْمَعْصُومُينَ',0,1,1.7333,'ع000',6),(78441,'عِنْدَ الْمَعْصُومُينَ عِنْدَكَ','عِنْدَ الْمَعْصُومُينَ عِنْدَكَ',0,1,2,'ع000',6),(78442,'عِنْدَ قِراءَتي','عِنْدَ قِراءَتي',0,1,1.5,'ع000',6),(78443,'عِنْدَ قِراءَتي عَلى','عِنْدَ قِراءَتي عَلى',0,1,1.6667,'ع000',6),(78444,'عِنْدَكَ بِرَحْمَتِكَ','عِنْدَكَ بِرَحْمَتِكَ',0,1,1.7,'ع000',6),(78445,'عِنْدَكَ بِرَحْمَتِكَ يا','عِنْدَكَ بِرَحْمَتِكَ يا',0,1,1.8,'ع000',6),(78446,'عِنْدَكَ مُتَعَرِّضاً','عِنْدَكَ مُتَعَرِّضاً',0,1,1.7,'ع000',6),(78447,'عِنْدَكَ مُتَعَرِّضاً لِسَخَطِكَ','عِنْدَكَ مُتَعَرِّضاً لِسَخَطِكَ',0,1,2,'ع000',6),(78448,'عِنْدَكَ وَمِنْ','عِنْدَكَ وَمِنْ',0,1,1.5,'ع000',6),(78449,'عِنْدَكَ وَمِنْ خَيْرِ','عِنْدَكَ وَمِنْ خَيْرِ',0,1,1.7333,'ع000',6),(78450,'عِنْدَكَ يا','عِنْدَكَ يا',0,1,1.3667,'ع000',6),(78451,'عِنْدَكَ يا رَؤوفُ','عِنْدَكَ يا رَؤوفُ',0,1,1.6,'ع000',6),(78452,'عِنْدِكَ','عِنْدِكَ',0,0,0.5333,'ع000',15),(78453,'عِنْدِكَ عَلى','عِنْدِكَ عَلى',0,1,1.4333,'ع000',6),(78454,'عِنْدِكَ عَلى رَسُولِكَ','عِنْدِكَ عَلى رَسُولِكَ',0,1,1.7667,'ع000',6),(78455,'غائِباً','غائِباً',0,0,0.4667,'غ000',6),(78456,'غائِباً غَيْرَ','غائِباً غَيْرَ',0,1,1.4667,'غ000',6),(78457,'غائِباً غَيْرَ مَفْقُود','غائِباً غَيْرَ مَفْقُود',0,1,1.7667,'غ000',6),(78458,'غَفَرْتَ','غَفَرْتَ',0,0,0.5333,'غ000',6),(78459,'غَفَرْتَ لي','غَفَرْتَ لي',0,1,1.3667,'غ000',6),(78460,'غَفَرْتَ لي allah\'ım','غَفَرْتَ لي allah',0,1,1.6667,'غ450',6),(78461,'غَفُورُ','غَفُورُ',0,0,0.4667,'غ000',15),(78462,'غَفُورُ يا','غَفُورُ يا',0,1,1.3333,'غ000',6),(78463,'غَفُورُ يا دائِمُ','غَفُورُ يا دائِمُ',0,1,1.5667,'غ000',6),(78464,'غَفْلَةً','غَفْلَةً',0,0,0.5333,'غ000',6),(78465,'غَفْلَةً وَلا','غَفْلَةً وَلا',0,1,1.4333,'غ000',6),(78466,'غَفْلَةً وَلا قِراءَتي','غَفْلَةً وَلا قِراءَتي',0,1,1.7333,'غ000',6),(78467,'غَلَبَتْ','غَلَبَتْ',0,0,0.5333,'غ000',6),(78468,'غَلَبَتْ كُلَّ','غَلَبَتْ كُلَّ',0,1,1.4667,'غ000',6),(78469,'غَلَبَتْ كُلَّ شَيْءٍ','غَلَبَتْ كُلَّ شَيْءٍ',0,1,1.7,'غ000',6),(78470,'غَمَّهُ','غَمَّهُ',0,0,0.4667,'غ000',6),(78471,'غَمَّهُ وَصَدَقْتَهُ','غَمَّهُ وَصَدَقْتَهُ',0,1,1.6667,'غ000',6),(78472,'غَمَّهُ وَصَدَقْتَهُ وَعْدَكَ','غَمَّهُ وَصَدَقْتَهُ وَعْدَكَ',0,1,1.9667,'غ000',6),(78473,'غَمِّ','غَمِّ',0,0,0.3333,'غ000',6),(78474,'غَمِّ يُوسُفَ','غَمِّ يُوسُفَ',0,1,1.4333,'غ000',6),(78475,'غَمِّ يُوسُفَ عَلَيْهِ','غَمِّ يُوسُفَ عَلَيْهِ',0,1,1.7333,'غ000',6),(78476,'غَيْثَ','غَيْثَ',0,0,0.4,'غ000',6),(78477,'غَيْثَ السَّماءِ','غَيْثَ السَّماءِ',0,1,1.5333,'غ000',6),(78478,'غَيْثَ السَّماءِ وَاغْفِرْ','غَيْثَ السَّماءِ وَاغْفِرْ',0,1,1.8667,'غ000',6),(78479,'غَيْرَ','غَيْرَ',0,0,0.4,'غ000',15),(78480,'غَيْرَ خَبيثٍ','غَيْرَ خَبيثٍ',0,1,1.4333,'غ000',6),(78481,'غَيْرَ خَبيثٍ وَلا','غَيْرَ خَبيثٍ وَلا',0,1,1.6,'غ000',6),(78482,'غَيْرَ مَشْهُود','غَيْرَ مَشْهُود',0,1,1.5,'غ000',6),(78483,'غَيْرَ مَشْهُود يُطْلَبُ','غَيْرَ مَشْهُود يُطْلَبُ',0,1,1.8,'غ000',6),(78484,'غَيْرَ مَفْقُود','غَيْرَ مَفْقُود',0,1,1.5,'غ000',6),(78485,'غَيْرَ مَفْقُود وَيا','غَيْرَ مَفْقُود وَيا',0,1,1.6667,'غ000',6),(78486,'غَيْرُكَ','غَيْرُكَ',0,0,0.5333,'غ000',15),(78487,'غَيْرُكَ اَللّـهُمَّ','غَيْرُكَ اَللّـهُمَّ',0,1,1.6667,'غ000',15),(78488,'غَيْرُكَ اَللّـهُمَّ اجْعَلني','غَيْرُكَ اَللّـهُمَّ اجْعَلني',0,1,1.9667,'غ000',6),(78489,'غَيْرُهُ','غَيْرُهُ',0,0,0.5333,'غ000',15),(78490,'غَيْرُهُ ey','غَيْرُهُ ey',0,1,1.3667,'غ000',6),(78491,'غَيْرُهُ ey aşikâr','غَيْرُهُ ey aşikâr',0,1,1.6,'غ260',6),(78492,'غَيْرُهُ وَلا','غَيْرُهُ وَلا',0,1,1.4333,'غ000',6),(78493,'غَيْرُهُ وَلا يَكْشِفُ','غَيْرُهُ وَلا يَكْشِفُ',0,1,1.7333,'غ000',6),(78494,'غَيْرِ','غَيْرِ',0,0,0.4,'غ000',15),(78495,'غَيْرِ عَمَلٍ','غَيْرِ عَمَلٍ',0,1,1.4333,'غ000',6),(78496,'غَيْرِ عَمَلٍ يَتَّكِلُ','غَيْرِ عَمَلٍ يَتَّكِلُ',0,1,1.7667,'غ000',6),(78497,'غِشاوَةً','غِشاوَةً',0,0,0.5333,'غ000',6),(78498,'غِشاوَةً وَلا','غِشاوَةً وَلا',0,1,1.4333,'غ000',6),(78499,'غِشاوَةً وَلا تَجْعَلْ','غِشاوَةً وَلا تَجْعَلْ',0,1,1.7333,'غ000',6),(78500,'فاعِلَ','فاعِلَ',0,0,0.4,'ف000',6),(78501,'فاعِلَ الرَّحْمَةِ','فاعِلَ الرَّحْمَةِ',0,1,1.6,'ف000',6),(78502,'فاعِلَ الرَّحْمَةِ يا','فاعِلَ الرَّحْمَةِ يا',0,1,1.7,'ف000',6),(78503,'فالِقَ','فالِقَ',0,0,0.4,'ف000',15),(78504,'فالِقَ الاِصْباحِ','فالِقَ الاِصْباحِ',0,1,1.5667,'ف000',6),(78505,'فالِقَ الاِصْباحِ وَجاعِلَ','فالِقَ الاِصْباحِ وَجاعِلَ',0,1,1.8667,'ف000',6),(78506,'فلا','فلا',0,0,0.2,'ف000',6),(78507,'فلا شِبْهَ','فلا شِبْهَ',0,1,1.3333,'ف000',6),(78508,'فلا شِبْهَ لَكَ','فلا شِبْهَ لَكَ',0,1,1.5,'ف000',6),(78509,'فلان','فلان',0,0,0.2667,'ف000',6),(78510,'فلان fulan','فلان fulan',0,1,1.3333,'ف145',6),(78511,'فلان fulan ibn','فلان fulan ibn',0,1,1.4667,'ف14515',6),(78512,'فلان بن','فلان بن',0,1,1.2333,'ف000',6),(78513,'فلان بن فلان','فلان بن فلان',0,1,1.4,'ف000',6),(78514,'في','في',0,0,0.1333,'ف000',25),(78515,'في اَعْلا','في اَعْلا',0,1,1.3,'ف000',6),(78516,'في اَعْلا عِلِّيّينَ','في اَعْلا عِلِّيّينَ',0,1,1.6667,'ف000',6),(78517,'في بُطُونِهِ','في بُطُونِهِ',0,1,1.4,'ف000',6),(78518,'في بُطُونِهِ وَيا','في بُطُونِهِ وَيا',0,1,1.5667,'ف000',6),(78519,'في حَشْري','في حَشْري',0,1,1.3,'ف000',6),(78520,'في حَشْري وَاجْعَلْني','في حَشْري وَاجْعَلْني',0,1,1.7,'ف000',6),(78521,'في حِفْظِكَ','في حِفْظِكَ',0,1,1.3667,'ف000',6),(78522,'في حِفْظِكَ َوفي','في حِفْظِكَ َوفي',0,1,1.5333,'ف000',6),(78523,'في رِزْقي','في رِزْقي',0,1,1.3,'ف000',15),(78524,'في رِزْقي allah\'ım','في رِزْقي allah',0,1,1.6,'ف450',6),(78525,'في رِزْقي وَاَصِحَّ','في رِزْقي وَاَصِحَّ',0,1,1.6333,'ف000',6),(78526,'في رِزْقي وَتَفْعَلَ','في رِزْقي وَتَفْعَلَ',0,1,1.6667,'ف000',6),(78527,'في سَرّاءٍ','في سَرّاءٍ',0,1,1.3333,'ف000',6),(78528,'في سَرّاءٍ اَوْ','في سَرّاءٍ اَوْ',0,1,1.5,'ف000',6),(78529,'في شَأنِكَ','في شَأنِكَ',0,1,1.3333,'ف000',6),(78530,'في شَأنِكَ جَعَلَك','في شَأنِكَ جَعَلَك',0,1,1.6,'ف000',6),(78531,'في شَهْرِ','في شَهْرِ',0,1,1.3,'ف000',15),(78532,'في شَهْرِ رَمَضانَ','في شَهْرِ رَمَضانَ',0,1,1.6,'ف000',15),(78533,'في شَهْرِنا','في شَهْرِنا',0,1,1.3667,'ف000',15),(78534,'في شَهْرِنا هذا','في شَهْرِنا هذا',0,1,1.5,'ف000',6),(78535,'في ظُهُورِهِ','في ظُهُورِهِ',0,1,1.4,'ف000',6),(78536,'في ظُهُورِهِ وَيا','في ظُهُورِهِ وَيا',0,1,1.5667,'ف000',6),(78537,'في عامي','في عامي',0,1,1.2333,'ف000',15),(78538,'في عامي هذا','في عامي هذا',0,1,1.3667,'ف000',15),(78539,'في عُمْري','في عُمْري',0,1,1.3,'ف000',6),(78540,'في عُمْري وَاَوْسِعْ','في عُمْري وَاَوْسِعْ',0,1,1.6667,'ف000',6),(78541,'في عِلِّيّينَ','في عِلِّيّينَ',0,1,1.4333,'ف000',15),(78542,'في عِلِّيّينَ وَاِساءَتي','في عِلِّيّينَ وَاِساءَتي',0,1,1.8,'ف000',15),(78543,'في فَلَكِ','في فَلَكِ',0,1,1.3,'ف000',6),(78544,'في فَلَكِ التَّدْبيرِ','في فَلَكِ التَّدْبيرِ',0,1,1.7,'ف000',6),(78545,'في قَبْري','في قَبْري',0,1,1.3,'ف000',15),(78546,'في قَبْري وَاُنْساً','في قَبْري وَاُنْساً',0,1,1.6333,'ف000',6),(78547,'في كُلِّ','في كُلِّ',0,1,1.2667,'ف000',15),(78548,'في كُلِّ ذلِكَ','في كُلِّ ذلِكَ',0,1,1.4667,'ف000',6),(78549,'في كِتابِكَ','في كِتابِكَ',0,1,1.3667,'ف000',15),(78550,'في كِتابِكَ الْمُنْزَلِ','في كِتابِكَ الْمُنْزَلِ',0,1,1.7667,'ف000',6),(78551,'في لَيْلَةِ','في لَيْلَةِ',0,1,1.3667,'ف000',15),(78552,'في لَيْلَةِ الْقَدْرِ','في لَيْلَةِ الْقَدْرِ',0,1,1.7,'ف000',15),(78553,'في مَنازِلِ','في مَنازِلِ',0,1,1.3667,'ف000',6),(78554,'في مَنازِلِ التَّقْديرِ','في مَنازِلِ التَّقْديرِ',0,1,1.7667,'ف000',6),(78555,'في مُسْتَقْبَلِ','في مُسْتَقْبَلِ',0,1,1.5,'ف000',6),(78556,'في مُسْتَقْبَلِ سَنَتي','في مُسْتَقْبَلِ سَنَتي',0,1,1.7333,'ف000',6),(78557,'في هذَا','في هذَا',0,1,1.2333,'ف000',21),(78558,'في هذَا الشَّهْرِ','في هذَا الشَّهْرِ',0,1,1.5667,'ف000',6),(78559,'في هذِهِ','في هذِهِ',0,1,1.2667,'ف000',21),(78560,'في هذِهِ السَّاعَةِ','في هذِهِ السَّاعَةِ',0,1,1.6333,'ف000',6),(78561,'في هذِهِ السَّنَةِ','في هذِهِ السَّنَةِ',0,1,1.6,'ف000',6),(78562,'في هذِهِ اللَّيْلَةِ','في هذِهِ اللَّيْلَةِ',0,1,1.6667,'ف000',15),(78563,'في يُسْرٍ','في يُسْرٍ',0,1,1.3,'ف000',15),(78564,'في يُسْرٍ مِنَكَ','في يُسْرٍ مِنَكَ',0,1,1.5333,'ف000',6),(78565,'فيـما','فيـما',0,0,0.3333,'ف000',15),(78566,'فيـما اَعْطَيْتَني','فيـما اَعْطَيْتَني',0,1,1.6,'ف000',6),(78567,'فيـما اَعْطَيْتَني وَلا','فيـما اَعْطَيْتَني وَلا',0,1,1.7667,'ف000',6),(78568,'فيـما اَوْلَيْتَني','فيـما اَوْلَيْتَني',0,1,1.6,'ف000',6),(78569,'فيـما اَوْلَيْتَني وَلا','فيـما اَوْلَيْتَني وَلا',0,1,1.7667,'ف000',6),(78570,'فيـما بَقِيَ','فيـما بَقِيَ',0,1,1.4,'ف000',15),(78571,'فيـما بَقِيَ مِنْ','فيـما بَقِيَ مِنْ',0,1,1.5667,'ف000',15),(78572,'فيـما بَيْنَكَ','فيـما بَيْنَكَ',0,1,1.4667,'ف000',6),(78573,'فيـما بَيْنَكَ وَبَيْنَ','فيـما بَيْنَكَ وَبَيْنَ',0,1,1.7667,'ف000',6),(78574,'فيـما تَقْضي','فيـما تَقْضي',0,1,1.4,'ف000',15),(78575,'فيـما تَقْضي وَتُقَدِّرُ','فيـما تَقْضي وَتُقَدِّرُ',0,1,1.8,'ف000',15),(78576,'فيـما تَقْضي وَفيـما','فيـما تَقْضي وَفيـما',0,1,1.6667,'ف000',6),(78577,'فيها بَلِ','فيها بَلِ',0,1,1.3,'ف000',6),(78578,'فيها بَلِ اجْعَلْني','فيها بَلِ اجْعَلْني',0,1,1.6333,'ف000',6),(78579,'فيها ذِكْرَكَ','فيها ذِكْرَكَ',0,1,1.4333,'ف000',15),(78580,'فيها ذِكْرَكَ وَشُكْرَكَ','فيها ذِكْرَكَ وَشُكْرَكَ',0,1,1.8,'ف000',15),(78581,'فيها طَويلاً','فيها طَويلاً',0,1,1.4,'ف000',6),(78582,'فيها طَويلاً allah\'ım','فيها طَويلاً allah',0,1,1.7,'ف450',6),(78583,'فيها وَبَلِّغْني','فيها وَبَلِّغْني',0,1,1.5333,'ف000',6),(78584,'فيها وَبَلِّغْني بِرَحْمَتِكَ','فيها وَبَلِّغْني بِرَحْمَتِكَ',0,1,1.9667,'ف000',6),(78585,'فيهِ آياتٍ','فيهِ آياتٍ',0,1,1.3333,'ف000',6),(78586,'فيهِ آياتٍ بَيِّناتٍ','فيهِ آياتٍ بَيِّناتٍ',0,1,1.6667,'ف000',6),(78587,'فيهِ اعْتِباراً','فيهِ اعْتِباراً',0,1,1.5,'ف000',6),(78588,'فيهِ اعْتِباراً وَاجْعَلْني','فيهِ اعْتِباراً وَاجْعَلْني',0,1,1.9,'ف000',6),(78589,'فيهِ الْقُرآنَ','فيهِ الْقُرآنَ',0,1,1.4667,'ف000',15),(78590,'فيهِ الْقُرآنَ هُدىً','فيهِ الْقُرآنَ هُدىً',0,1,1.6667,'ف000',15),(78591,'فيهِ الْقُرْآنَ','فيهِ الْقُرْآنَ',0,1,1.5,'ف000',15),(78592,'فيهِ الْقُرْآنَ وَاَنْزَلْتَ','فيهِ الْقُرْآنَ وَاَنْزَلْتَ',0,1,1.9333,'ف000',6),(78593,'فيهِ الْقُرْآنَ وَجَعَلْتَهُ','فيهِ الْقُرْآنَ وَجَعَلْتَهُ',0,1,1.9333,'ف000',6),(78594,'فيهِ الْقُرْآنَ وَقَدْ','فيهِ الْقُرْآنَ وَقَدْ',0,1,1.7333,'ف000',6),(78595,'فيهِ الْقُرْآنُ','فيهِ الْقُرْآنُ',0,1,1.5,'ف000',6),(78596,'فيهِ الْقُرْآنُ هُدىً','فيهِ الْقُرْآنُ هُدىً',0,1,1.7,'ف000',6),(78597,'فيهِ الْمِنَّةَ','فيهِ الْمِنَّةَ',0,1,1.5,'ف000',6),(78598,'فيهِ الْمِنَّةَ اِنَّكَ','فيهِ الْمِنَّةَ اِنَّكَ',0,1,1.7667,'ف000',6),(78599,'فيهِ ايتاءَ','فيهِ ايتاءَ',0,1,1.3667,'ف000',6),(78600,'فيهِ ايتاءَ الزَّكاةِ','فيهِ ايتاءَ الزَّكاةِ',0,1,1.7,'ف000',6),(78601,'فيهِ اَعْمالَنا','فيهِ اَعْمالَنا',0,1,1.5,'ف000',6),(78602,'فيهِ اَعْمالَنا وَغَفَرْتَ','فيهِ اَعْمالَنا وَغَفَرْتَ',0,1,1.8667,'ف000',6),(78603,'فيهِ جُنَنَ','فيهِ جُنَنَ',0,1,1.3667,'ف000',6),(78604,'فيهِ جُنَنَ الْعافِيَةِ','فيهِ جُنَنَ الْعافِيَةِ',0,1,1.7667,'ف000',6),(78605,'فيهِ حَتّى','فيهِ حَتّى',0,1,1.3333,'ف000',6),(78606,'فيهِ حَتّى يَنْقَضِيَ','فيهِ حَتّى يَنْقَضِيَ',0,1,1.7,'ف000',6),(78607,'فيهِ ذُنوبَنا','فيهِ ذُنوبَنا',0,1,1.4333,'ف000',6),(78608,'فيهِ ذُنوبَنا وَاَجْزَلْتَ','فيهِ ذُنوبَنا وَاَجْزَلْتَ',0,1,1.8667,'ف000',6),(78609,'فيهِ شُكْرَ','فيهِ شُكْرَ',0,1,1.3667,'ف000',6),(78610,'فيهِ شُكْرَ النِّعْمَةِ','فيهِ شُكْرَ النِّعْمَةِ',0,1,1.7667,'ف000',6),(78611,'فيهِ صِيامَنا','فيهِ صِيامَنا',0,1,1.4333,'ف000',6),(78612,'فيهِ عَلَيْنا','فيهِ عَلَيْنا',0,1,1.4333,'ف000',6),(78613,'فيهِ عَلَيْنا اَللّـهُمَّ','فيهِ عَلَيْنا اَللّـهُمَّ',0,1,1.8333,'ف000',6),(78614,'فيهِ عَوناً','فيهِ عَوناً',0,1,1.3667,'ف000',6),(78615,'فيهِ عَوناً مِنْكَ','فيهِ عَوناً مِنْكَ',0,1,1.6,'ف000',6),(78616,'فيهِ عِبادَةً','فيهِ عِبادَةً',0,1,1.4333,'ف000',6),(78617,'فيهِ عِبادَةً وَقِراءَتي','فيهِ عِبادَةً وَقِراءَتي',0,1,1.8,'ف000',6),(78618,'فيهِ غَفْلَةً','فيهِ غَفْلَةً',0,1,1.4333,'ف000',6),(78619,'فيهِ غَفْلَةً وَلا','فيهِ غَفْلَةً وَلا',0,1,1.6,'ف000',6),(78620,'فيهِ فَاِنكَ','فيهِ فَاِنكَ',0,1,1.4,'ف000',6),(78621,'فيهِ فَاِنكَ اَمَرْتَني','فيهِ فَاِنكَ اَمَرْتَني',0,1,1.7667,'ف000',6),(78622,'فيهِ فِكْراً','فيهِ فِكْراً',0,1,1.4,'ف000',6),(78623,'فيهِ فِكْراً وَفِكْري','فيهِ فِكْراً وَفِكْري',0,1,1.7,'ف000',6),(78624,'فيهِ لِلصَّلاةِ','فيهِ لِلصَّلاةِ',0,1,1.5,'ف000',6),(78625,'فيهِ لِلصَّلاةِ وَلا','فيهِ لِلصَّلاةِ وَلا',0,1,1.6667,'ف000',6),(78626,'فيهِ لِلطّاعَةِ','فيهِ لِلطّاعَةِ',0,1,1.5,'ف000',6),(78627,'فيهِ لِلطّاعَةِ وَالتَّوْبَةِ','فيهِ لِلطّاعَةِ وَالتَّوْبَةِ',0,1,1.9667,'ف000',6),(78628,'فيهِ ما','فيهِ ما',0,1,1.2333,'ف000',19),(78629,'فيهِ ما قَسَمْتَهُ','فيهِ ما قَسَمْتَهُ',0,1,1.6,'ف000',6),(78630,'فيهِ مِنَ','فيهِ مِنَ',0,1,1.3,'ف000',19),(78631,'فيهِ مِنَ الآثامِ','فيهِ مِنَ الآثامِ',0,1,1.5667,'ف000',6),(78632,'فيهِ مِنَ الْقُرآنِ','فيهِ مِنَ الْقُرآنِ',0,1,1.6333,'ف000',15),(78633,'فيهِ مِنْ','فيهِ مِنْ',0,1,1.3,'ف000',10),(78634,'فيهِ مِنْ كُلِّ','فيهِ مِنْ كُلِّ',0,1,1.5,'ف000',10),(78635,'فيهِ ويُمْنٍ','فيهِ ويُمْنٍ',0,1,1.4,'ف000',6),(78636,'فيهِ ويُمْنٍ لا','فيهِ ويُمْنٍ لا',0,1,1.5,'ف000',6),(78637,'فيهِ وَاجْتَنَبَ','فيهِ وَاجْتَنَبَ',0,1,1.5333,'ف000',6),(78638,'فيهِ وَاجْتَنَبَ مَعاصيَكَ','فيهِ وَاجْتَنَبَ مَعاصيَكَ',0,1,1.8667,'ف000',6),(78639,'فيهِ وَبِحَقِّكَ','فيهِ وَبِحَقِّكَ',0,1,1.5333,'ف000',6),(78640,'فيهِ وَبِحَقِّكَ عَلَيْهِمْ','فيهِ وَبِحَقِّكَ عَلَيْهِمْ',0,1,1.9,'ف000',6),(78641,'فيهِ وَتَسَلَّمْهُ','فيهِ وَتَسَلَّمْهُ',0,1,1.6,'ف000',6),(78642,'فيهِ وَتَسَلَّمْهُ مِنّا','فيهِ وَتَسَلَّمْهُ مِنّا',0,1,1.8,'ف000',6),(78643,'فيهِ وَسَلِّمْنا','فيهِ وَسَلِّمْنا',0,1,1.5333,'ف000',6),(78644,'فيهِ وَسَلِّمْنا مِنْهُ','فيهِ وَسَلِّمْنا مِنْهُ',0,1,1.7667,'ف000',6),(78645,'فيهِ وَفيهِ','فيهِ وَفيهِ',0,1,1.3667,'ف000',6),(78646,'فيهِ وَفيهِ اسْمُكَ','فيهِ وَفيهِ اسْمُكَ',0,1,1.6333,'ف000',6),(78647,'فيهِ وَوَفِّقْنَا','فيهِ وَوَفِّقْنَا',0,1,1.5667,'ف000',6),(78648,'فيهِ وَوَفِّقْنَا اَللّـهُمَّ','فيهِ وَوَفِّقْنَا اَللّـهُمَّ',0,1,1.9667,'ف000',6),(78649,'فيهِنَّ','فيهِنَّ',0,0,0.4667,'ف000',6),(78650,'فيهِنَّ وَما','فيهِنَّ وَما',0,1,1.4,'ف000',6),(78651,'فيهِنَّ وَما بَيْنَهُنَّ','فيهِنَّ وَما بَيْنَهُنَّ',0,1,1.8,'ف000',6),(78652,'فَاجْعَلْ','فَاجْعَلْ',0,0,0.6,'ف000',6),(78653,'فَاجْعَلْ سَعْيَنا','فَاجْعَلْ سَعْيَنا',0,1,1.6,'ف000',6),(78654,'فَاجْعَلْ سَعْيَنا مَشْكُوراً','فَاجْعَلْ سَعْيَنا مَشْكُوراً',0,1,1.9667,'ف000',6),(78655,'فَاجْعَلْ نَظَري','فَاجْعَلْ نَظَري',0,1,1.5333,'ف000',6),(78656,'فَاجْعَلْ نَظَري فيهِ','فَاجْعَلْ نَظَري فيهِ',0,1,1.7,'ف000',6),(78657,'فَاجْعَلْني','فَاجْعَلْني',0,0,0.7333,'ف000',6),(78658,'فَاجْعَلْني مَرْحُوماً','فَاجْعَلْني مَرْحُوماً',0,1,1.7333,'ف000',6),(78659,'فَاجْعَلْني مَرْحُوماً وَلا','فَاجْعَلْني مَرْحُوماً وَلا',0,1,1.9,'ف000',6),(78660,'فَارْضَ','فَارْضَ',0,0,0.4667,'ف000',6),(78661,'فَارْضَ عَنّي','فَارْضَ عَنّي',0,1,1.4333,'ف000',6),(78662,'فَارْضَ عَنّي يا','فَارْضَ عَنّي يا',0,1,1.5333,'ف000',6),(78663,'فَاكْفِني','فَاكْفِني',0,0,0.6,'ف000',6),(78664,'فَاكْفِني هَوْلَ','فَاكْفِني هَوْلَ',0,1,1.5333,'ف000',6),(78665,'فَاكْفِني هَوْلَ هذهِ','فَاكْفِني هَوْلَ هذهِ',0,1,1.7,'ف000',6),(78666,'فَاَسأَلُ','فَاَسأَلُ',0,0,0.6,'ف000',6),(78667,'فَاَسأَلُ اللهَ','فَاَسأَلُ اللهَ',0,1,1.5,'ف000',6),(78668,'فَاَسأَلُ اللهَ رَبِّي','فَاَسأَلُ اللهَ رَبِّي',0,1,1.7333,'ف000',6),(78669,'فَاَستَوجِبَ','فَاَستَوجِبَ',0,0,0.8,'ف000',6),(78670,'فَاَستَوجِبَ بِهِ','فَاَستَوجِبَ بِهِ',0,1,1.5667,'ف000',6),(78671,'فَاَستَوجِبَ بِهِ نَقْصاً','فَاَستَوجِبَ بِهِ نَقْصاً',0,1,1.8333,'ف000',6),(78672,'فَاَسْأَلُكَ','فَاَسْأَلُكَ',0,0,0.8,'ف000',6),(78673,'فَاَسْأَلُكَ بِما','فَاَسْأَلُكَ بِما',0,1,1.5667,'ف000',6),(78674,'فَاَسْأَلُكَ بِما سَأَلكَ','فَاَسْأَلُكَ بِما سَأَلكَ',0,1,1.8333,'ف000',6),(78675,'فَاَكُونُ','فَاَكُونُ',0,0,0.6,'ف000',6),(78676,'فَاَكُونُ مَنْسِيّاً','فَاَكُونُ مَنْسِيّاً',0,1,1.6667,'ف000',6),(78677,'فَاَكُونُ مَنْسِيّاً عِنْدَكَ','فَاَكُونُ مَنْسِيّاً عِنْدَكَ',0,1,1.9667,'ف000',6),(78678,'فَاِذا','فَاِذا',0,0,0.4,'ف000',6),(78679,'فَاِذا نَحْنُ','فَاِذا نَحْنُ',0,1,1.4333,'ف000',6),(78680,'فَاِذا نَحْنُ مُظْلِموُنَ','فَاِذا نَحْنُ مُظْلِموُنَ',0,1,1.8333,'ف000',6),(78681,'فَاِنكَ','فَاِنكَ',0,0,0.4667,'ف000',6),(78682,'فَاِنكَ اَمَرْتَني','فَاِنكَ اَمَرْتَني',0,1,1.6,'ف000',6),(78683,'فَاِنكَ اَمَرْتَني بِالدُّعاءِ','فَاِنكَ اَمَرْتَني بِالدُّعاءِ',0,1,2,'ف000',6),(78684,'فَاِنّي','فَاِنّي',0,0,0.4667,'ف000',15),(78685,'فَاِنّي عَبْدُكَ','فَاِنّي عَبْدُكَ',0,1,1.5333,'ف000',6),(78686,'فَاِنّي عَبْدُكَ الْمِسْكينُ','فَاِنّي عَبْدُكَ الْمِسْكينُ',0,1,1.9333,'ف000',6),(78687,'فَاِنَّكَ','فَاِنَّكَ',0,0,0.6,'ف000',15),(78688,'فَاِنَّكَ الاِلـٰهُ','فَاِنَّكَ الاِلـٰهُ',0,1,1.6333,'ف000',6),(78689,'فَاِنَّكَ الاِلـٰهُ الُْمجيبُ','فَاِنَّكَ الاِلـٰهُ الُْمجيبُ',0,1,1.9667,'ف000',6),(78690,'فَاِنَّكَ قُلْتَ','فَاِنَّكَ قُلْتَ',0,1,1.5333,'ف000',6),(78691,'فَاِنَّكَ قُلْتَ في','فَاِنَّكَ قُلْتَ في',0,1,1.6333,'ف000',6),(78692,'فَاِنَّهُ','فَاِنَّهُ',0,0,0.6,'ف000',15),(78693,'فَاِنَّهُ لا','فَاِنَّهُ لا',0,1,1.4,'ف000',15),(78694,'فَاِنَّهُ لا حَوْلَ','فَاِنَّهُ لا حَوْلَ',0,1,1.6333,'ف000',6),(78695,'فَاِنْ','فَاِنْ',0,0,0.4,'ف000',15),(78696,'فَاِنْ جَعَلْتَهُ','فَاِنْ جَعَلْتَهُ',0,1,1.5667,'ف000',6),(78697,'فَاِنْ جَعَلْتَهُ فَاجْعَلْني','فَاِنْ جَعَلْتَهُ فَاجْعَلْني',0,1,1.9667,'ف000',6),(78698,'فَاْزدَدْ','فَاْزدَدْ',0,0,0.6,'ف000',6),(78699,'فَاْزدَدْ عَنّي','فَاْزدَدْ عَنّي',0,1,1.5,'ف000',6),(78700,'فَاْزدَدْ عَنّي رِضاً','فَاْزدَدْ عَنّي رِضاً',0,1,1.7,'ف000',6),(78701,'فَاْمُحني','فَاْمُحني',0,0,0.6,'ف000',6),(78702,'فَاْمُحني مِنَ','فَاْمُحني مِنَ',0,1,1.4667,'ف000',6),(78703,'فَاْمُحني مِنَ الأَشْقِياءِ','فَاْمُحني مِنَ الأَشْقِياءِ',0,1,1.9,'ف000',6),(78704,'فَبارِكْ','فَبارِكْ',0,0,0.5333,'ف000',6),(78705,'فَبارِكْ لَنا','فَبارِكْ لَنا',0,1,1.4333,'ف000',6),(78706,'فَبارِكْ لَنا في','فَبارِكْ لَنا في',0,1,1.5333,'ف000',6),(78707,'فَبِذلِكَ','فَبِذلِكَ',0,0,0.6,'ف000',6),(78708,'فَبِذلِكَ فَاكْفِني','فَبِذلِكَ فَاكْفِني',0,1,1.6333,'ف000',6),(78709,'فَبِذلِكَ فَاكْفِني هَوْلَ','فَبِذلِكَ فَاكْفِني هَوْلَ',0,1,1.8667,'ف000',6),(78710,'فَتَوَفَّني','فَتَوَفَّني',0,0,0.7333,'ف000',6),(78711,'فَتَوَفَّني مُوالِياً','فَتَوَفَّني مُوالِياً',0,1,1.7,'ف000',6),(78712,'فَتَوَفَّني مُوالِياً لاَِولِيائِكَ','فَتَوَفَّني مُوالِياً لاَِولِيائِكَ',0,1,2,'ف000',6),(78713,'فَجرُ','فَجرُ',0,0,0.3333,'ف000',6),(78714,'فَجرُ هذِهِ','فَجرُ هذِهِ',0,1,1.3667,'ف000',6),(78715,'فَجرُ هذِهِ اللَّيْلَةِ','فَجرُ هذِهِ اللَّيْلَةِ',0,1,1.7667,'ف000',6),(78716,'فَحَدَّ','فَحَدَّ',0,0,0.4667,'ف000',6),(78717,'فَحَدَّ بِكَ','فَحَدَّ بِكَ',0,1,1.4,'ف000',6),(78718,'فَحَدَّ بِكَ الزَّمانَ','فَحَدَّ بِكَ الزَّمانَ',0,1,1.7333,'ف000',6),(78719,'فَرْدُ','فَرْدُ',0,0,0.4,'ف000',6),(78720,'فَرْدُ يا','فَرْدُ يا',0,1,1.3,'ف000',6),(78721,'فَرْدُ يا اَللهُ','فَرْدُ يا اَللهُ',0,1,1.5333,'ف000',6),(78722,'فَرْدُ يا وِتْرُ','فَرْدُ يا وِتْرُ',0,1,1.5333,'ف000',6),(78723,'فَصَلِّ','فَصَلِّ',0,0,0.4667,'ف000',15),(78724,'فَصَلِّ عَلى','فَصَلِّ عَلى',0,1,1.4,'ف000',15),(78725,'فَصَلِّ عَلى مُحَمَّدٍ','فَصَلِّ عَلى مُحَمَّدٍ',0,1,1.7333,'ف000',15),(78726,'فَضْلاً','فَضْلاً',0,0,0.4667,'ف000',15),(78727,'فَضْلاً مِنْهُ','فَضْلاً مِنْهُ',0,1,1.4667,'ف000',6),(78728,'فَضْلاً مِنْهُ وَرِضْواناً','فَضْلاً مِنْهُ وَرِضْواناً',0,1,1.8667,'ف000',6),(78729,'فَعظَّمْتَ','فَعظَّمْتَ',0,0,0.6667,'ف000',6),(78730,'فَعظَّمْتَ حُرْمَةَ','فَعظَّمْتَ حُرْمَةَ',0,1,1.6333,'ف000',6),(78731,'فَعظَّمْتَ حُرْمَةَ شَهْرِ','فَعظَّمْتَ حُرْمَةَ شَهْرِ',0,1,1.8667,'ف000',6),(78732,'فَعَمِلَ','فَعَمِلَ',0,0,0.5333,'ف000',6),(78733,'فَعَمِلَ وَلا','فَعَمِلَ وَلا',0,1,1.4333,'ف000',6),(78734,'فَعَمِلَ وَلا تَجْعَلْنا','فَعَمِلَ وَلا تَجْعَلْنا',0,1,1.8,'ف000',6),(78735,'فَقَوِّنا','فَقَوِّنا',0,0,0.6,'ف000',6),(78736,'فَقَوِّنا عَلى','فَقَوِّنا عَلى',0,1,1.4667,'ف000',6),(78737,'فَقَوِّنا عَلى صِيامِنا','فَقَوِّنا عَلى صِيامِنا',0,1,1.7667,'ف000',6),(78738,'فَقْرٍ','فَقْرٍ',0,0,0.4,'ف000',6),(78739,'فَقْرٍ وَقُوَّةً','فَقْرٍ وَقُوَّةً',0,1,1.5333,'ف000',6),(78740,'فَقْرٍ وَقُوَّةً تَرُدُّ','فَقْرٍ وَقُوَّةً تَرُدُّ',0,1,1.8,'ف000',6),(78741,'فَكَسِلَ','فَكَسِلَ',0,0,0.5333,'ف000',6),(78742,'فَكَسِلَ وَلا','فَكَسِلَ وَلا',0,1,1.4333,'ف000',6),(78743,'فَكَسِلَ وَلا مِمَّنْ','فَكَسِلَ وَلا مِمَّنْ',0,1,1.7,'ف000',6),(78744,'فَلا','فَلا',0,0,0.2667,'ف000',15),(78745,'فَلا اَحَدَ','فَلا اَحَدَ',0,1,1.3667,'ف000',6),(78746,'فَلا وَلَدَ','فَلا وَلَدَ',0,1,1.3667,'ف000',6),(78747,'فَلا وَلَدَ لَكَ','فَلا وَلَدَ لَكَ',0,1,1.5333,'ف000',6),(78748,'فَلا يُعِزُّكَ','فَلا يُعِزُّكَ',0,1,1.4667,'ف000',6),(78749,'فَلا يُعِزُّكَ شَيْءٌ','فَلا يُعِزُّكَ شَيْءٌ',0,1,1.7,'ف000',6),(78750,'فَلَكَ','فَلَكَ',0,0,0.4,'ف000',15),(78751,'فَلَكَ الْحَمْدُ','فَلَكَ الْحَمْدُ',0,1,1.5333,'ف000',15),(78752,'فَلَكَ الْحَمْدُ رَبَّنا','فَلَكَ الْحَمْدُ رَبَّنا',0,1,1.8,'ف000',6),(78753,'فَلَكِ','فَلَكِ',0,0,0.4,'ف000',6),(78754,'فَلَكِ التَّدْبيرِ','فَلَكِ التَّدْبيرِ',0,1,1.6,'ف000',6),(78755,'فَلَكِ التَّدْبيرِ آمَنْتُ','فَلَكِ التَّدْبيرِ آمَنْتُ',0,1,1.8667,'ف000',6),(78756,'فَمِنَ','فَمِنَ',0,0,0.4,'ف000',6),(78757,'فَمِنَ الآنَ','فَمِنَ الآنَ',0,1,1.4,'ف000',6),(78758,'فَمِنَ الآنَ فَارْضَ','فَمِنَ الآنَ فَارْضَ',0,1,1.6667,'ف000',6),(78759,'فَيَحُولُ','فَيَحُولُ',0,0,0.6,'ف000',6),(78760,'فَيَحُولُ ذلِكَ','فَيَحُولُ ذلِكَ',0,1,1.5,'ف000',6),(78761,'فَيَحُولُ ذلِكَ بَيْني','فَيَحُولُ ذلِكَ بَيْني',0,1,1.7333,'ف000',6),(78762,'فَيُصابُ','فَيُصابُ',0,0,0.5333,'ف000',6),(78763,'فَيُصابُ وَلَمْ','فَيُصابُ وَلَمْ',0,1,1.5,'ف000',6),(78764,'فَيُصابُ وَلَمْ يَخْلُ','فَيُصابُ وَلَمْ يَخْلُ',0,1,1.7333,'ف000',6),(78765,'فِعْل','فِعْل',0,0,0.3333,'ف000',6),(78766,'فِعْل يَكُونُ','فِعْل يَكُونُ',0,1,1.4333,'ف000',6),(78767,'فِعْل يَكُونُ مِنّي','فِعْل يَكُونُ مِنّي',0,1,1.6333,'ف000',6),(78768,'فِعْلٍ','فِعْلٍ',0,0,0.4,'ف000',6),(78769,'فِعْلٍ يُباعِدُني','فِعْلٍ يُباعِدُني',0,1,1.5667,'ف000',6),(78770,'فِعْلٍ يُباعِدُني مِنْكَ','فِعْلٍ يُباعِدُني مِنْكَ',0,1,1.8,'ف000',6),(78771,'فِعْلٍ يُقَرِّبُني','فِعْلٍ يُقَرِّبُني',0,1,1.6,'ف000',6),(78772,'فِعْلٍ يُقَرِّبُني مِنْكَ','فِعْلٍ يُقَرِّبُني مِنْكَ',0,1,1.8333,'ف000',6),(78773,'فِكْراً','فِكْراً',0,0,0.4667,'ف000',6),(78774,'فِكْراً وَفِكْري','فِكْراً وَفِكْري',0,1,1.5333,'ف000',6),(78775,'فِكْراً وَفِكْري فيهِ','فِكْراً وَفِكْري فيهِ',0,1,1.7,'ف000',6),(78776,'فِى','فِى',0,0,0.2,'ف000',15),(78777,'فِى السَّماءِ','فِى السَّماءِ',0,1,1.4333,'ف000',6),(78778,'فِى السَّماءِ وَمانِعَ','فِى السَّماءِ وَمانِعَ',0,1,1.7333,'ف000',6),(78779,'فِى الْقُبُورِ','فِى الْقُبُورِ',0,1,1.4667,'ف000',6),(78780,'فِى الْقُبُورِ يا','فِى الْقُبُورِ يا',0,1,1.5667,'ف000',6),(78781,'فِى الْهَواءِ','فِى الْهَواءِ',0,1,1.4333,'ف000',6),(78782,'فِى الْهَواءِ وَخازِنَ','فِى الْهَواءِ وَخازِنَ',0,1,1.7333,'ف000',6),(78783,'فِي الدُّنْيا حَسَنةً','فِي الدُّنْيا حَسَنةً',0,1,1.7,'ف000',6),(78784,'فِي الدُّنْيا حَسَنَةً','فِي الدُّنْيا حَسَنَةً',0,1,1.7333,'ف000',6),(78785,'فِي السُّعَداءِ','فِي السُّعَداءِ',0,1,1.5,'ف000',15),(78786,'فِي السُّعَداءِ وَرُوحي','فِي السُّعَداءِ وَرُوحي',0,1,1.7667,'ف000',15),(78787,'فِي اللَّيْلِ','فِي اللَّيْلِ',0,1,1.4333,'ف000',15),(78788,'فِي اللَّيْلِ وَمُخْرِجَ','فِي اللَّيْلِ وَمُخْرِجَ',0,1,1.8,'ف000',6),(78789,'فِي النَّهارِ','فِي النَّهارِ',0,1,1.4333,'ف000',15),(78790,'فِي النَّهارِ وَمُولِجَ','فِي النَّهارِ وَمُولِجَ',0,1,1.7667,'ف000',6),(78791,'فِي الْقُبُورِ','فِي الْقُبُورِ',0,1,1.4667,'ف000',6),(78792,'فِي الْقُبُورِ يا','فِي الْقُبُورِ يا',0,1,1.5667,'ف000',6),(78793,'قالَ','قالَ',0,0,0.2667,'ق000',15),(78794,'قالَ بِالصِّدْقِ','قالَ بِالصِّدْقِ',0,1,1.5333,'ق000',6),(78795,'قالَ بِالصِّدْقِ عَلَيْكَ','قالَ بِالصِّدْقِ عَلَيْكَ',0,1,1.8333,'ق000',6),(78796,'قاهِرُ','قاهِرُ',0,0,0.4,'ق000',6),(78797,'قاهِرُ يا','قاهِرُ يا',0,1,1.3,'ق000',6),(78798,'قاهِرُ يا اَللهُ','قاهِرُ يا اَللهُ',0,1,1.5333,'ق000',6),(78799,'قبْلَ','قبْلَ',0,0,0.3333,'ق000',6),(78800,'قبْلَ كُلِّ','قبْلَ كُلِّ',0,1,1.3667,'ق000',6),(78801,'قبْلَ كُلِّ شَيْءٍ','قبْلَ كُلِّ شَيْءٍ',0,1,1.6,'ق000',6),(78802,'قَبَضْتَهُ','قَبَضْتَهُ',0,0,0.6667,'ق000',6),(78803,'قَبَضْتَهُ اِليْكَ','قَبَضْتَهُ اِليْكَ',0,1,1.6,'ق000',6),(78804,'قَبَضْتَهُ اِليْكَ قَبْضاً','قَبَضْتَهُ اِليْكَ قَبْضاً',0,1,1.8667,'ق000',6),(78805,'قَبِلْتَ','قَبِلْتَ',0,0,0.5333,'ق000',6),(78806,'قَبِلْتَ فيهِ','قَبِلْتَ فيهِ',0,1,1.4333,'ق000',6),(78807,'قَبِلْتَ فيهِ صِيامَنا','قَبِلْتَ فيهِ صِيامَنا',0,1,1.7333,'ق000',6),(78808,'قَبْري','قَبْري',0,0,0.4,'ق000',15),(78809,'قَبْري وَاُنْساً','قَبْري وَاُنْساً',0,1,1.5333,'ق000',6),(78810,'قَبْري وَاُنْساً في','قَبْري وَاُنْساً في',0,1,1.6333,'ق000',6),(78811,'قَبْضاً','قَبْضاً',0,0,0.4667,'ق000',6),(78812,'قَبْضاً يَسيراً','قَبْضاً يَسيراً',0,1,1.5,'ق000',6),(78813,'قَبْضاً يَسيراً يا','قَبْضاً يَسيراً يا',0,1,1.6,'ق000',6),(78814,'قَبْلَ','قَبْلَ',0,0,0.4,'ق000',15),(78815,'قَبْلَ حُلُولِ','قَبْلَ حُلُولِ',0,1,1.4667,'ق000',6),(78816,'قَبْلَ حُلُولِ الْفَوْتِ','قَبْلَ حُلُولِ الْفَوْتِ',0,1,1.8,'ق000',6),(78817,'قَتَلَةَ','قَتَلَةَ',0,0,0.5333,'ق000',6),(78818,'قَتَلَةَ اَميرِ','قَتَلَةَ اَميرِ',0,1,1.5,'ق000',6),(78819,'قَتَلَةَ اَميرِ الْمُؤمِنينَ','قَتَلَةَ اَميرِ الْمُؤمِنينَ',0,1,1.9333,'ق000',6),(78820,'قَديرٌ','قَديرٌ',0,0,0.4,'ق000',15),(78821,'قَديرٌ allah\'ım','قَديرٌ allah',0,1,1.5,'ق450',15),(78822,'قَديرٌ allah\'ım işte','قَديرٌ allah işte',0,1,1.6667,'ق453',6),(78823,'قَديرٌ ey','قَديرٌ ey',0,1,1.3,'ق000',6),(78824,'قَديرٌ ey mübarek','قَديرٌ ey mübarek',0,1,1.5667,'ق5162',6),(78825,'قَديرٌ وَبِكُلِّ','قَديرٌ وَبِكُلِّ',0,1,1.5333,'ق000',6),(78826,'قَديرٌ وَبِكُلِّ شَيءٍ','قَديرٌ وَبِكُلِّ شَيءٍ',0,1,1.7333,'ق000',6),(78827,'قَديرٌ يا','قَديرٌ يا',0,1,1.3,'ق000',6),(78828,'قَديرٌ يا رَحْمنُ','قَديرٌ يا رَحْمنُ',0,1,1.5667,'ق000',6),(78829,'قَديرٌ يا مَنْ','قَديرٌ يا مَنْ',0,1,1.4667,'ق000',6),(78830,'قَديرُ','قَديرُ',0,0,0.4,'ق000',6),(78831,'قَديرُ يا','قَديرُ يا',0,1,1.3,'ق000',6),(78832,'قَديرُ يا اَللهُ','قَديرُ يا اَللهُ',0,1,1.5333,'ق000',6),(78833,'قَدِ','قَدِ',0,0,0.2667,'ق000',6),(78834,'قَدِ انْقَضَتْ','قَدِ انْقَضَتْ',0,1,1.4667,'ق000',6),(78835,'قَدِ انْقَضَتْ وَلَياليهِ','قَدِ انْقَضَتْ وَلَياليهِ',0,1,1.8333,'ق000',6),(78836,'قَدَّرْتَهُ','قَدَّرْتَهُ',0,0,0.7333,'ق000',6),(78837,'قَدَّرْتَهُ مِنْ','قَدَّرْتَهُ مِنْ',0,1,1.5333,'ق000',6),(78838,'قَدَّرْتَهُ مِنْ اَمْرِكَ','قَدَّرْتَهُ مِنْ اَمْرِكَ',0,1,1.8333,'ق000',6),(78839,'قَدْ','قَدْ',0,0,0.2667,'ق000',15),(78840,'قَدْ تَصَرَّمَتْ','قَدْ تَصَرَّمَتْ',0,1,1.5333,'ق000',6),(78841,'قَدْ تَصَرَّمَتْ وَقَدْ','قَدْ تَصَرَّمَتْ وَقَدْ',0,1,1.7667,'ق000',6),(78842,'قَدْ حَضَرَ','قَدْ حَضَرَ',0,1,1.3667,'ق000',6),(78843,'قَدْ حَضَرَ شَهْرُ','قَدْ حَضَرَ شَهْرُ',0,1,1.6,'ق000',6),(78844,'قَدْ دَخَلَ','قَدْ دَخَلَ',0,1,1.3667,'ق000',6),(78845,'قَدْ دَخَلَ شَهْرُ','قَدْ دَخَلَ شَهْرُ',0,1,1.6,'ق000',6),(78846,'قَدْ قَرَأتُ','قَدْ قَرَأتُ',0,1,1.4,'ق000',6),(78847,'قَدْ قَرَأتُ ما','قَدْ قَرَأتُ ما',0,1,1.5,'ق000',6),(78848,'قَريبُ','قَريبُ',0,0,0.4,'ق000',21),(78849,'قَريبُ يا','قَريبُ يا',0,1,1.3,'ق000',6),(78850,'قَريبُ يا اَللهُ','قَريبُ يا اَللهُ',0,1,1.5333,'ق000',6),(78851,'قَرَأتُ','قَرَأتُ',0,0,0.4667,'ق000',6),(78852,'قَرَأتُ ما','قَرَأتُ ما',0,1,1.3333,'ق000',6),(78853,'قَرَأتُ ما قَضَيْتَ','قَرَأتُ ما قَضَيْتَ',0,1,1.6333,'ق000',6),(78854,'قَرَأها','قَرَأها',0,0,0.4667,'ق000',6),(78855,'قَرَأها دَرَجَةً','قَرَأها دَرَجَةً',0,1,1.5333,'ق000',6),(78856,'قَرَأها دَرَجَةً في','قَرَأها دَرَجَةً في',0,1,1.6333,'ق000',6),(78857,'قَسَمْتَ','قَسَمْتَ',0,0,0.5333,'ق000',15),(78858,'قَسَمْتَ لي','قَسَمْتَ لي',0,1,1.3667,'ق000',15),(78859,'قَسَمْتَ لي وَآتِنا','قَسَمْتَ لي وَآتِنا',0,1,1.6333,'ق000',6),(78860,'قَسَمْتَهُ','قَسَمْتَهُ',0,0,0.6667,'ق000',6),(78861,'قَسَمْتَهُ مِنْ','قَسَمْتَهُ مِنْ',0,1,1.5,'ق000',6),(78862,'قَسَمْتَهُ مِنْ رِزْقِكَ','قَسَمْتَهُ مِنْ رِزْقِكَ',0,1,1.8,'ق000',6),(78863,'قَضَيْتَ','قَضَيْتَ',0,0,0.5333,'ق000',15),(78864,'قَضَيْتَ مِنْ','قَضَيْتَ مِنْ',0,1,1.4333,'ق000',6),(78865,'قَضَيْتَ مِنْ كِتابِكَ','قَضَيْتَ مِنْ كِتابِكَ',0,1,1.7333,'ق000',6),(78866,'قَلْبي','قَلْبي',0,0,0.4,'ق000',19),(78867,'قَلْبي وَايماناً','قَلْبي وَايماناً',0,1,1.5333,'ق000',6),(78868,'قَلْبي وَايماناً يُذْهِبُ','قَلْبي وَايماناً يُذْهِبُ',0,1,1.8333,'ق000',6),(78869,'قَلْبي وَاِيماناً','قَلْبي وَاِيماناً',0,1,1.5667,'ق000',15),(78870,'قَلْبي وَاِيماناً يَذْهَبُ','قَلْبي وَاِيماناً يَذْهَبُ',0,1,1.8667,'ق000',6),(78871,'قَلْبي وَاِيماناً يُذهِبُ','قَلْبي وَاِيماناً يُذهِبُ',0,1,1.8333,'ق000',6),(78872,'قَلْبي وَاِيماناً يُذْهبُ','قَلْبي وَاِيماناً يُذْهبُ',0,1,1.8333,'ق000',6),(78873,'قَلْبي وَاِيماناً يُذْهِبُ','قَلْبي وَاِيماناً يُذْهِبُ',0,1,1.8667,'ق000',6),(78874,'قَهَرَتْ','قَهَرَتْ',0,0,0.5333,'ق000',6),(78875,'قَهَرَتْ كُلَّ','قَهَرَتْ كُلَّ',0,1,1.4667,'ق000',6),(78876,'قَهَرَتْ كُلَّ شَيْءٍ','قَهَرَتْ كُلَّ شَيْءٍ',0,1,1.7,'ق000',6),(78877,'قَوْل','قَوْل',0,0,0.3333,'ق000',6),(78878,'قَوْل اَوْ','قَوْل اَوْ',0,1,1.3333,'ق000',6),(78879,'قَوْل اَوْ فِعْل','قَوْل اَوْ فِعْل',0,1,1.5333,'ق000',6),(78880,'قَوْلٍ','قَوْلٍ',0,0,0.4,'ق000',6),(78881,'قَوْلٍ اَوْ','قَوْلٍ اَوْ',0,1,1.3667,'ق000',6),(78882,'قَوْلٍ اَوْ فِعْلٍ','قَوْلٍ اَوْ فِعْلٍ',0,1,1.6,'ق000',6),(78883,'قَيُّومُ','قَيُّومُ',0,0,0.5333,'ق000',15),(78884,'قَيُّومُ يا','قَيُّومُ يا',0,1,1.3667,'ق000',15),(78885,'قَيُّومُ يا ذَا','قَيُّومُ يا ذَا',0,1,1.5,'ق000',6),(78886,'قُدُّوسُ','قُدُّوسُ',0,0,0.5333,'ق000',6),(78887,'قُدُّوسُ يا','قُدُّوسُ يا',0,1,1.3667,'ق000',6),(78888,'قُدُّوسُ يا اَحَدُ','قُدُّوسُ يا اَحَدُ',0,1,1.6,'ق000',6),(78889,'قُدُّوسُ يا اَوَّلُ','قُدُّوسُ يا اَوَّلُ',0,1,1.6333,'ق000',6),(78890,'قُدُّوسُ يا سَلامُ','قُدُّوسُ يا سَلامُ',0,1,1.6,'ق000',6),(78891,'قُدُّوسُ يا نُورُ','قُدُّوسُ يا نُورُ',0,1,1.5667,'ق000',6),(78892,'قُلْتَ','قُلْتَ',0,0,0.4,'ق000',6),(78893,'قُلْتَ في','قُلْتَ في',0,1,1.3,'ق000',6),(78894,'قُلْتَ في كِتابِكَ','قُلْتَ في كِتابِكَ',0,1,1.6,'ق000',6),(78895,'قُوَّةَ','قُوَّةَ',0,0,0.4667,'ق000',21),(78896,'قُوَّةَ إلاّ','قُوَّةَ إلاّ',0,1,1.4,'ق000',15),(78897,'قُوَّةَ إلاّ بِكَ','قُوَّةَ إلاّ بِكَ',0,1,1.5667,'ق000',15),(78898,'قُوَّتي','قُوَّتي',0,0,0.4667,'ق000',6),(78899,'قُوَّتي وَقِلَّةِ','قُوَّتي وَقِلَّةِ',0,1,1.5667,'ق000',6),(78900,'قُوَّتي وَقِلَّةِ حيلَتي','قُوَّتي وَقِلَّةِ حيلَتي',0,1,1.8,'ق000',6),(78901,'قِبَلي','قِبَلي',0,0,0.4,'ق000',15),(78902,'قِبَلي تَبِعَةٌ','قِبَلي تَبِعَةٌ',0,1,1.5,'ق000',15),(78903,'قِبَلي تَبِعَةٌ اَوْ','قِبَلي تَبِعَةٌ اَوْ',0,1,1.6667,'ق000',15),(78904,'قِبَلي ذَنْبٌ','قِبَلي ذَنْبٌ',0,1,1.4333,'ق000',6),(78905,'قِبَلي ذَنْبٌ اَوْ','قِبَلي ذَنْبٌ اَوْ',0,1,1.6,'ق000',6),(78906,'قِراءَةً','قِراءَةً',0,0,0.5333,'ق000',6),(78907,'قِراءَةً لا','قِراءَةً لا',0,1,1.3667,'ق000',6),(78908,'قِراءَةً لا تَدَبُّرَ','قِراءَةً لا تَدَبُّرَ',0,1,1.7,'ق000',6),(78909,'قِراءَتي','قِراءَتي',0,0,0.5333,'ق000',6),(78910,'قِراءَتي عَلى','قِراءَتي عَلى',0,1,1.4333,'ق000',6),(78911,'قِراءَتي عَلى سَمْعي','قِراءَتي عَلى سَمْعي',0,1,1.6667,'ق000',6),(78912,'قِراءَتي قِراءَةً','قِراءَتي قِراءَةً',0,1,1.5667,'ق000',6),(78913,'قِراءَتي قِراءَةً لا','قِراءَتي قِراءَةً لا',0,1,1.6667,'ق000',6),(78914,'قِراءَتي هَذَراً','قِراءَتي هَذَراً',0,1,1.5333,'ق000',6),(78915,'قِراءَتي هَذَراً اِنَّكَ','قِراءَتي هَذَراً اِنَّكَ',0,1,1.8,'ق000',6),(78916,'قِيامِهِ','قِيامِهِ',0,0,0.5333,'ق000',15),(78917,'قِيامِهِ اَللّـهُمَّ','قِيامِهِ اَللّـهُمَّ',0,1,1.6667,'ق000',6),(78918,'قِيامِهِ اَللّـهُمَّ سَلِّمْهُ','قِيامِهِ اَللّـهُمَّ سَلِّمْهُ',0,1,2,'ق000',6),(78919,'كاشِفَ','كاشِفَ',0,0,0.4,'ك000',15),(78920,'كاشِفَ الضَرّ','كاشِفَ الضَرّ',0,1,1.4333,'ك000',6),(78921,'كاشِفَ الضَرّ والكُرَبِ','كاشِفَ الضَرّ والكُرَبِ',0,1,1.7667,'ك000',6),(78922,'كَالْعُرْجُونِ','كَالْعُرْجُونِ',0,0,0.9333,'ك000',6),(78923,'كَالْعُرْجُونِ الْقَديمِ','كَالْعُرْجُونِ الْقَديمِ',0,1,1.8,'ك000',6),(78924,'كَالْعُرْجُونِ الْقَديمِ يا','كَالْعُرْجُونِ الْقَديمِ يا',0,1,1.9,'ك000',6),(78925,'كَبيرُ','كَبيرُ',0,0,0.4,'ك000',6),(78926,'كَبيرُ يا','كَبيرُ يا',0,1,1.3,'ك000',6),(78927,'كَبيرُ يا اَللهُ','كَبيرُ يا اَللهُ',0,1,1.5333,'ك000',6),(78928,'كَذ','كَذ',0,0,0.2,'ك000',6),(78929,'كَذ وَكَذا','كَذ وَكَذا',0,1,1.3333,'ك000',6),(78930,'كَذ وَكَذا ey','كَذ وَكَذا ey',0,1,1.4333,'ك000',6),(78931,'كَذا','كَذا',0,0,0.2667,'ك000',6),(78932,'كَذا وَكَذا','كَذا وَكَذا',0,1,1.3667,'ك000',6),(78933,'كَذا وَكَذا allah\'ım','كَذا وَكَذا allah',0,1,1.6667,'ك450',6),(78934,'كَرامَتَكَ','كَرامَتَكَ',0,0,0.6667,'ك000',6),(78935,'كَرامَتَكَ عَزَّ','كَرامَتَكَ عَزَّ',0,1,1.5333,'ك000',6),(78936,'كَرامَتَكَ عَزَّ جارُكَ','كَرامَتَكَ عَزَّ جارُكَ',0,1,1.7667,'ك000',6),(78937,'كَرامَتِكَ','كَرامَتِكَ',0,0,0.6667,'ك000',6),(78938,'كَرامَتِكَ وَجَسيمَ','كَرامَتِكَ وَجَسيمَ',0,1,1.6333,'ك000',6),(78939,'كَرامَتِكَ وَجَسيمَ عَطِيَّتِكَ','كَرامَتِكَ وَجَسيمَ عَطِيَّتِكَ',0,1,2,'ك000',6),(78940,'كَريمٍ','كَريمٍ',0,0,0.4,'ك000',15),(78941,'كَريمٍ وَالاَرْحَمُ','كَريمٍ وَالاَرْحَمُ',0,1,1.6333,'ك000',6),(78942,'كَريمٍ وَالاَرْحَمُ مِنْ','كَريمٍ وَالاَرْحَمُ مِنْ',0,1,1.8,'ك000',6),(78943,'كَريمَ','كَريمَ',0,0,0.4,'ك000',6),(78944,'كَريمَ الْعَفْوِ','كَريمَ الْعَفْوِ',0,1,1.5333,'ك000',6),(78945,'كَريمَ الْعَفْوِ يا','كَريمَ الْعَفْوِ يا',0,1,1.6333,'ك000',6),(78946,'كَريمُ','كَريمُ',0,0,0.4,'ك000',21),(78947,'كَريمُ وَخَوْفاً','كَريمُ وَخَوْفاً',0,1,1.5333,'ك000',6),(78948,'كَريمُ وَخَوْفاً تَنْشُرُ','كَريمُ وَخَوْفاً تَنْشُرُ',0,1,1.8333,'ك000',6),(78949,'كَعِلْمِهِ','كَعِلْمِهِ',0,0,0.6667,'ك000',6),(78950,'كَعِلْمِهِ باِلاِعْلانِ','كَعِلْمِهِ باِلاِعْلانِ',0,1,1.7667,'ك000',6),(78951,'كَعِلْمِهِ باِلاِعْلانِ يا','كَعِلْمِهِ باِلاِعْلانِ يا',0,1,1.8667,'ك000',6),(78952,'كَفَيْتَ','كَفَيْتَ',0,0,0.5333,'ك000',6),(78953,'كَفَيْتَ نَبيَّكَ','كَفَيْتَ نَبيَّكَ',0,1,1.5667,'ك000',6),(78954,'كَفَيْتَ نَبيَّكَ مُحَمَّداً','كَفَيْتَ نَبيَّكَ مُحَمَّداً',0,1,1.9333,'ك000',6),(78955,'كَما','كَما',0,0,0.2667,'ك000',15),(78956,'كَما اَنْتَ','كَما اَنْتَ',0,1,1.3667,'ك000',6),(78957,'كَما اَنْتَ أَهْلهُ','كَما اَنْتَ أَهْلهُ',0,1,1.6333,'ك000',6),(78958,'كَما يَنْبَغي','كَما يَنْبَغي',0,1,1.4333,'ك000',6),(78959,'كَما يَنْبَغي لِكَرَمِ','كَما يَنْبَغي لِكَرَمِ',0,1,1.7333,'ك000',6),(78960,'كَمالَ','كَمالَ',0,0,0.4,'ك000',6),(78961,'كَمالَ الْعافِيَةِ','كَمالَ الْعافِيَةِ',0,1,1.6,'ك000',6),(78962,'كَمالَ الْعافِيَةِ بِتَمامِ','كَمالَ الْعافِيَةِ بِتَمامِ',0,1,1.9,'ك000',6),(78963,'كَمِثْلِهِ','كَمِثْلِهِ',0,0,0.6667,'ك000',15),(78964,'كَمِثْلِهِ شَيْءٌ','كَمِثْلِهِ شَيْءٌ',0,1,1.5667,'ك000',15),(78965,'كَمِثْلِهِ شَيْءٌ وَهُوَ','كَمِثْلِهِ شَيْءٌ وَهُوَ',0,1,1.8,'ك000',15),(78966,'كَنَفِكَ','كَنَفِكَ',0,0,0.5333,'ك000',6),(78967,'كَنَفِكَ وَجَلِّلْني','كَنَفِكَ وَجَلِّلْني',0,1,1.6667,'ك000',6),(78968,'كَنَفِكَ وَجَلِّلْني سِتْرَ','كَنَفِكَ وَجَلِّلْني سِتْرَ',0,1,1.9,'ك000',6),(78969,'كُفُواً','كُفُواً',0,0,0.4667,'ك000',6),(78970,'كُفُواً اَحَدٌ','كُفُواً اَحَدٌ',0,1,1.4667,'ك000',6),(78971,'كُفُواً اَحَدٌ allah\'ım','كُفُواً اَحَدٌ allah',0,1,1.7667,'ك450',6),(78972,'كُلَّ','كُلَّ',0,0,0.3333,'ك000',15),(78973,'كُلَّ جَزِيلٍ','كُلَّ جَزِيلٍ',0,1,1.4333,'ك000',6),(78974,'كُلَّ جَزِيلٍ وَتُضاعِفُ','كُلَّ جَزِيلٍ وَتُضاعِفُ',0,1,1.8,'ك000',6),(78975,'كُلَّ خَوْفٍ','كُلَّ خَوْفٍ',0,1,1.4,'ك000',6),(78976,'كُلَّ خَوْفٍ وَعافِيَةً','كُلَّ خَوْفٍ وَعافِيَةً',0,1,1.7667,'ك000',6),(78977,'كُلَّ رَحْمَةٍ','كُلَّ رَحْمَةٍ',0,1,1.4667,'ك000',6),(78978,'كُلَّ رَحْمَةٍ وَعِصْمَةً','كُلَّ رَحْمَةٍ وَعِصْمَةً',0,1,1.8333,'ك000',6),(78979,'كُلَّ شَكٍّ','كُلَّ شَكٍّ',0,1,1.3667,'ك000',6),(78980,'كُلَّ شَكٍّ وَدُعاءً','كُلَّ شَكٍّ وَدُعاءً',0,1,1.6667,'ك000',6),(78981,'كُلَّ شَيْءٍ','كُلَّ شَيْءٍ',0,1,1.4,'ك000',15),(78982,'كُلَّ شَيْءٍ وَبِعَظَمَتِكَ','كُلَّ شَيْءٍ وَبِعَظَمَتِكَ',0,1,1.9,'ك000',6),(78983,'كُلَّ شَيْءٍ وَبِعِلْمِكَ','كُلَّ شَيْءٍ وَبِعِلْمِكَ',0,1,1.8333,'ك000',6),(78984,'كُلَّ شَيْءٍ وَبِقُوَّتِكَ','كُلَّ شَيْءٍ وَبِقُوَّتِكَ',0,1,1.8667,'ك000',6),(78985,'كُلَّ ضَعْفٍ','كُلَّ ضَعْفٍ',0,1,1.4,'ك000',6),(78986,'كُلَّ ضَعْفٍ وَعِزّاً','كُلَّ ضَعْفٍ وَعِزّاً',0,1,1.7,'ك000',6),(78987,'كُلَّ عَمَلٍ','كُلَّ عَمَلٍ',0,1,1.4,'ك000',6),(78988,'كُلَّ عَمَلٍ اَوْ','كُلَّ عَمَلٍ اَوْ',0,1,1.5667,'ك000',6),(78989,'كُلَّ ما','كُلَّ ما',0,1,1.2667,'ك000',15),(78990,'كُلَّ ما سَاَلْتُكَ','كُلَّ ما سَاَلْتُكَ',0,1,1.6333,'ك000',6),(78991,'كُلَّ مَحْذُورٍ','كُلَّ مَحْذُورٍ',0,1,1.5,'ك000',6),(78992,'كُلَّ مَحْذُورٍ وَتُعْطي','كُلَّ مَحْذُورٍ وَتُعْطي',0,1,1.8,'ك000',6),(78993,'كُلَّ يَقينٍ','كُلَّ يَقينٍ',0,1,1.4,'ك000',6),(78994,'كُلَّ يَقينٍ وَيَقيناً','كُلَّ يَقينٍ وَيَقيناً',0,1,1.7333,'ك000',6),(78995,'كُلُّ','كُلُّ',0,0,0.3333,'ك000',15),(78996,'كُلُّ شَيْءٍ','كُلُّ شَيْءٍ',0,1,1.4,'ك000',6),(78997,'كُلُّ شَيْءٍ وَبِجَبَرُوتِكَ','كُلُّ شَيْءٍ وَبِجَبَرُوتِكَ',0,1,1.9333,'ك000',6),(78998,'كُلُّ شَيْءٍ وَبِرَحْمَتِكَ','كُلُّ شَيْءٍ وَبِرَحْمَتِكَ',0,1,1.9,'ك000',6),(78999,'كُلُّ شَيْءٍ وَبِعِزَّتِكَ','كُلُّ شَيْءٍ وَبِعِزَّتِكَ',0,1,1.8667,'ك000',6),(79000,'كُلِّ اِثْمٍ','كُلِّ اِثْمٍ',0,1,1.4,'ك000',6),(79001,'كُلِّ اِثْمٍ وَوُجُوبَ','كُلِّ اِثْمٍ وَوُجُوبَ',0,1,1.7333,'ك000',6),(79002,'كُلِّ بَلاءٍ','كُلِّ بَلاءٍ',0,1,1.4,'ك000',6),(79003,'كُلِّ بِرٍّ','كُلِّ بِرٍّ',0,1,1.3667,'ك000',6),(79004,'كُلِّ بِرٍّ وَالسَّلامَةَ','كُلِّ بِرٍّ وَالسَّلامَةَ',0,1,1.8333,'ك000',6),(79005,'كُلِّ خَفِيَّةٍ','كُلِّ خَفِيَّةٍ',0,1,1.5,'ك000',6),(79006,'كُلِّ خَفِيَّةٍ وَيا','كُلِّ خَفِيَّةٍ وَيا',0,1,1.6667,'ك000',6),(79007,'كُلِّ خَيْرٍ','كُلِّ خَيْرٍ',0,1,1.4,'ك000',19),(79008,'كُلِّ خَيْرٍ نَصيبَنا','كُلِّ خَيْرٍ نَصيبَنا',0,1,1.7,'ك000',6),(79009,'كُلِّ ذلِكَ','كُلِّ ذلِكَ',0,1,1.3667,'ك000',6),(79010,'كُلِّ ذلِكَ اَنْتَ','كُلِّ ذلِكَ اَنْتَ',0,1,1.6,'ك000',6),(79011,'كُلِّ ذُلٍّ','كُلِّ ذُلٍّ',0,1,1.3667,'ك000',6),(79012,'كُلِّ ذُلٍّ وَرِفْعَةً','كُلِّ ذُلٍّ وَرِفْعَةً',0,1,1.7333,'ك000',6),(79013,'كُلِّ رَحيمٍ','كُلِّ رَحيمٍ',0,1,1.4,'ك000',6),(79014,'كُلِّ رَحيمٍ آمينَ','كُلِّ رَحيمٍ آمينَ',0,1,1.6,'ك000',6),(79015,'كُلِّ رَغْبَةٍ','كُلِّ رَغْبَةٍ',0,1,1.4667,'ك000',6),(79016,'كُلِّ رَغْبَةٍ وَوَلِيَّ','كُلِّ رَغْبَةٍ وَوَلِيَّ',0,1,1.8,'ك000',6),(79017,'كُلِّ ساعَةٍ','كُلِّ ساعَةٍ',0,1,1.4,'ك000',6),(79018,'كُلِّ ساعَةٍ وَلِيّاً','كُلِّ ساعَةٍ وَلِيّاً',0,1,1.7,'ك000',6),(79019,'كُلِّ شَكْوى','كُلِّ شَكْوى',0,1,1.4,'ك000',6),(79020,'كُلِّ شَكْوى وَيا','كُلِّ شَكْوى وَيا',0,1,1.5667,'ك000',6),(79021,'كُلِّ شَيءٍ','كُلِّ شَيءٍ',0,1,1.3667,'ك000',15),(79022,'كُلِّ شَيءٍ قَديرٌ','كُلِّ شَيءٍ قَديرٌ',0,1,1.6,'ك000',15),(79023,'كُلِّ شَيْءٍ','كُلِّ شَيْءٍ',0,1,1.4,'ك000',15),(79024,'كُلِّ شَيْءٍ تَفْصيلاً','كُلِّ شَيْءٍ تَفْصيلاً',0,1,1.7333,'ك000',6),(79025,'كُلِّ شَيْءٍ قَديرٌ','كُلِّ شَيْءٍ قَديرٌ',0,1,1.6333,'ك000',15),(79026,'كُلِّ شَيْءٍ وَيا','كُلِّ شَيْءٍ وَيا',0,1,1.5667,'ك000',6),(79027,'كُلِّ شَيْءٍ يا','كُلِّ شَيْءٍ يا',0,1,1.5,'ك000',6),(79028,'كُلِّ ضَعَةٍ','كُلِّ ضَعَةٍ',0,1,1.4,'ك000',6),(79029,'كُلِّ ضَعَةٍ وَاَمْناً','كُلِّ ضَعَةٍ وَاَمْناً',0,1,1.7333,'ك000',6),(79030,'كُلِّ ضَلالَةٍ','كُلِّ ضَلالَةٍ',0,1,1.4667,'ك000',6),(79031,'كُلِّ ضَلالَةٍ وَغِنىً','كُلِّ ضَلالَةٍ وَغِنىً',0,1,1.7333,'ك000',6),(79032,'كُلِّ عَمَل','كُلِّ عَمَل',0,1,1.3667,'ك000',6),(79033,'كُلِّ عَمَل اَوْ','كُلِّ عَمَل اَوْ',0,1,1.5333,'ك000',6),(79034,'كُلِّ عَمَلٍ','كُلِّ عَمَلٍ',0,1,1.4,'ك000',6),(79035,'كُلِّ عَمَلٍ اَوْ','كُلِّ عَمَلٍ اَوْ',0,1,1.5667,'ك000',6),(79036,'كُلِّ فَقْرٍ','كُلِّ فَقْرٍ',0,1,1.4,'ك000',6),(79037,'كُلِّ فَقْرٍ وَقُوَّةً','كُلِّ فَقْرٍ وَقُوَّةً',0,1,1.7333,'ك000',6),(79038,'كُلِّ كَريمٍ','كُلِّ كَريمٍ',0,1,1.4,'ك000',6),(79039,'كُلِّ كَريمٍ وَالاَرْحَمُ','كُلِّ كَريمٍ وَالاَرْحَمُ',0,1,1.8333,'ك000',6),(79040,'كُلِّ مُؤْمِنٍ','كُلِّ مُؤْمِنٍ',0,1,1.4667,'ك000',15),(79041,'كُلِّ مُؤْمِنٍ مَدَحْتَهُ','كُلِّ مُؤْمِنٍ مَدَحْتَهُ',0,1,1.8333,'ك000',6),(79042,'كُلِّ نَجْوى','كُلِّ نَجْوى',0,1,1.4,'ك000',6),(79043,'كُلِّ نَجْوى وَيا','كُلِّ نَجْوى وَيا',0,1,1.5667,'ك000',6),(79044,'كُلِّ نُور','كُلِّ نُور',0,1,1.3333,'ك000',6),(79045,'كُلِّ نُور وَمُنْتَهى','كُلِّ نُور وَمُنْتَهى',0,1,1.7,'ك000',6),(79046,'كُلِّ نِعْمَةٍ','كُلِّ نِعْمَةٍ',0,1,1.4667,'ك000',6),(79047,'كُلِّ نِعْمَةٍ يا','كُلِّ نِعْمَةٍ يا',0,1,1.5667,'ك000',6),(79048,'كُلِّ هَوْلٍ','كُلِّ هَوْلٍ',0,1,1.4,'ك000',6),(79049,'كُلِّ هَوْلٍ اَعْدَدْتَهُ','كُلِّ هَوْلٍ اَعْدَدْتَهُ',0,1,1.8333,'ك000',6),(79050,'كُنْ','كُنْ',0,0,0.2667,'ك000',6),(79051,'كُنْ لِوَلِيِّكَ','كُنْ لِوَلِيِّكَ',0,1,1.5333,'ك000',6),(79052,'كُنْ لِوَلِيِّكَ bu','كُنْ لِوَلِيِّكَ bu',0,1,1.6333,'ك100',6),(79053,'كُنْ لِوَلِيِّكَ فلان','كُنْ لِوَلِيِّكَ فلان',0,1,1.7,'ك000',6),(79054,'كُنْتَ','كُنْتَ',0,0,0.4,'ك000',15),(79055,'كُنْتَ رَضَيْتَ','كُنْتَ رَضَيْتَ',0,1,1.5,'ك000',6),(79056,'كُنْتَ رَضَيْتَ عَني','كُنْتَ رَضَيْتَ عَني',0,1,1.6667,'ك000',6),(79057,'كُنْتُ','كُنْتُ',0,0,0.4,'ك000',15),(79058,'كُنْتُ مِنَ','كُنْتُ مِنَ',0,1,1.3667,'ك000',6),(79059,'كُنْتُ مِنَ الأَشْقِياءِ','كُنْتُ مِنَ الأَشْقِياءِ',0,1,1.8,'ك000',6),(79060,'كِتابُكَ','كِتابُكَ',0,0,0.5333,'ك000',15),(79061,'كِتابُكَ الْمُنْزَلُ','كِتابُكَ الْمُنْزَلُ',0,1,1.6667,'ك000',6),(79062,'كِتابُكَ الْمُنْزَلُ مِنْ','كِتابُكَ الْمُنْزَلُ مِنْ',0,1,1.8333,'ك000',6),(79063,'كِتابِكَ','كِتابِكَ',0,0,0.5333,'ك000',15),(79064,'كِتابِكَ الَّذي','كِتابِكَ الَّذي',0,1,1.5,'ك000',6),(79065,'كِتابِكَ الَّذي اَنْزَلْتَهُ','كِتابِكَ الَّذي اَنْزَلْتَهُ',0,1,1.9333,'ك000',6),(79066,'كِتابِكَ الْمُنْزَلِ','كِتابِكَ الْمُنْزَلِ',0,1,1.6667,'ك000',6),(79067,'كِتابِكَ الْمُنْزَلِ شَهْرُ','كِتابِكَ الْمُنْزَلِ شَهْرُ',0,1,1.9,'ك000',6),(79068,'كِتابِكَ الْمُنْزَلِ عَلى','كِتابِكَ الْمُنْزَلِ عَلى',0,1,1.8333,'ك000',6),(79069,'كِرامُ','كِرامُ',0,0,0.4,'ك000',6),(79070,'كِرامُ مَلائِكَتِكَ','كِرامُ مَلائِكَتِكَ',0,1,1.6333,'ك000',6),(79071,'كِرامُ مَلائِكَتِكَ عَلَيَّ','كِرامُ مَلائِكَتِكَ عَلَيَّ',0,1,1.9,'ك000',6),(79072,'لا','لا',0,0,0.1333,'ل000',25),(79073,'لا اَمْلِكُ','لا اَمْلِكُ',0,1,1.3667,'ل000',6),(79074,'لا اَمْلِكُ لِنَفْسي','لا اَمْلِكُ لِنَفْسي',0,1,1.6667,'ل000',6),(79075,'لا اِلـٰهَ','لا اِلـٰهَ',0,1,1.3333,'ل000',21),(79076,'لا اِلـٰهَ إلاّ','لا اِلـٰهَ إلاّ',0,1,1.5,'ل000',15),(79077,'لا تَجْعَلْني','لا تَجْعَلْني',0,1,1.4333,'ل000',6),(79078,'لا تَجْعَلْني ناسِياً','لا تَجْعَلْني ناسِياً',0,1,1.7,'ل000',6),(79079,'لا تَجْعَلْهُ','لا تَجْعَلْهُ',0,1,1.4333,'ل000',6),(79080,'لا تَجْعَلْهُ آخرَ','لا تَجْعَلْهُ آخرَ',0,1,1.6,'ل000',6),(79081,'لا تَجْعَلْهُ اخرَ','لا تَجْعَلْهُ اخرَ',0,1,1.6,'ل000',6),(79082,'لا تَدَبُّرَ','لا تَدَبُّرَ',0,1,1.4,'ل000',6),(79083,'لا تَدَبُّرَ فيها','لا تَدَبُّرَ فيها',0,1,1.5667,'ل000',6),(79084,'لا تَمْحَقُها','لا تَمْحَقُها',0,1,1.4333,'ل000',6),(79085,'لا تَمْحَقُها الاَيّامُ','لا تَمْحَقُها الاَيّامُ',0,1,1.7667,'ل000',6),(79086,'لا تُدَنِّسُهَا','لا تُدَنِّسُهَا',0,1,1.5,'ل000',6),(79087,'لا تُدَنِّسُهَا الآثامُ','لا تُدَنِّسُهَا الآثامُ',0,1,1.7667,'ل000',6),(79088,'لا تُرامُ','لا تُرامُ',0,1,1.3,'ل000',6),(79089,'لا تُرامُ وَعافِني','لا تُرامُ وَعافِني',0,1,1.6,'ل000',6),(79090,'لا تُسَلِّطْ','لا تُسَلِّطْ',0,1,1.4,'ل000',6),(79091,'لا تُسَلِّطْ عَلَيْنا','لا تُسَلِّطْ عَلَيْنا',0,1,1.7,'ل000',6),(79092,'لا تُطْعِمْنا','لا تُطْعِمْنا',0,1,1.4333,'ل000',6),(79093,'لا تُطْعِمْنا اِلاّ','لا تُطْعِمْنا اِلاّ',0,1,1.6333,'ل000',6),(79094,'لا حَوْلَ','لا حَوْلَ',0,1,1.3,'ل000',6),(79095,'لا حَوْلَ وَلا','لا حَوْلَ وَلا',0,1,1.4667,'ل000',6),(79096,'لا شَريكَ','لا شَريكَ',0,1,1.3,'ل000',21),(79097,'لا شَريكَ لَهُ','لا شَريكَ لَهُ',0,1,1.4667,'ل000',15),(79098,'لا نَحْسَ','لا نَحْسَ',0,1,1.3,'ل000',6),(79099,'لا نَحْسَ فيهِ','لا نَحْسَ فيهِ',0,1,1.4667,'ل000',6),(79100,'لا نَكَدَ','لا نَكَدَ',0,1,1.3,'ل000',6),(79101,'لا نَكَدَ مَعَهُ','لا نَكَدَ مَعَهُ',0,1,1.5333,'ل000',6),(79102,'لا يَبْلُغُ','لا يَبْلُغُ',0,1,1.3667,'ل000',6),(79103,'لا يَبْلُغُ بِكَيْنُونَتِهِ','لا يَبْلُغُ بِكَيْنُونَتِهِ',0,1,1.9,'ل000',6),(79104,'لا يَشُوبُهُ','لا يَشُوبُهُ',0,1,1.4,'ل000',15),(79105,'لا يَشُوبُهُ دَنَسٌ','لا يَشُوبُهُ دَنَسٌ',0,1,1.6333,'ل000',6),(79106,'لا يَشُوبُهُ شَرٌّ','لا يَشُوبُهُ شَرٌّ',0,1,1.6,'ل000',6),(79107,'لا يَغْفِرُ','لا يَغْفِرُ',0,1,1.3667,'ل000',15),(79108,'لا يَغْفِرُ عَظيمَ','لا يَغْفِرُ عَظيمَ',0,1,1.6,'ل000',6),(79109,'لا يُدْرَكُ','لا يُدْرَكُ',0,1,1.3667,'ل000',6),(79110,'لا يُدْرَكُ بِكَيْفٍ','لا يُدْرَكُ بِكَيْفٍ',0,1,1.6667,'ل000',6),(79111,'لا يُردُّ','لا يُردُّ',0,1,1.3,'ل000',6),(79112,'لا يُردُّ وَلا','لا يُردُّ وَلا',0,1,1.4667,'ل000',6),(79113,'لا يُرَدُّ','لا يُرَدُّ',0,1,1.3333,'ل000',15),(79114,'لا يُرَدُّ وَلا','لا يُرَدُّ وَلا',0,1,1.5,'ل000',15),(79115,'لا يُمازِجُهُ','لا يُمازِجُهُ',0,1,1.4333,'ل000',6),(79116,'لا يُمازِجُهُ عُسْرٌ','لا يُمازِجُهُ عُسْرٌ',0,1,1.6667,'ل000',6),(79117,'لاَمْرٍ','لاَمْرٍ',0,0,0.4667,'ل000',6),(79118,'لاَمْرٍ حادِثٍ','لاَمْرٍ حادِثٍ',0,1,1.4667,'ل000',6),(79119,'لاَمْرٍ حادِثٍ فَاَسأَلُ','لاَمْرٍ حادِثٍ فَاَسأَلُ',0,1,1.8,'ل000',6),(79120,'لاَِعْدائِكَ','لاَِعْدائِكَ',0,0,0.8,'ل000',10),(79121,'لاَِعْدائِكَ اَللّـهُمَّ','لاَِعْدائِكَ اَللّـهُمَّ',0,1,1.8,'ل000',6),(79122,'لاَِعْدائِكَ اَللّـهُمَّ وَجَنِّبْني','لاَِعْدائِكَ اَللّـهُمَّ وَجَنِّبْني',0,1,2,'ل000',6),(79123,'لاَِولِيائِكَ','لاَِولِيائِكَ',0,0,0.8667,'ل000',6),(79124,'لاَِولِيائِكَ وَمُعادِياً','لاَِولِيائِكَ وَمُعادِياً',0,1,1.8333,'ل000',6),(79125,'لاَِولِيائِكَ وَمُعادِياً لاَِعْدائِكَ','لاَِولِيائِكَ وَمُعادِياً لاَِعْدائِكَ',0,1,2,'ل000',6),(79126,'لاِِحْسانِكَ','لاِِحْسانِكَ',0,0,0.8,'ل000',6),(79127,'لاِِحْسانِكَ فيـما','لاِِحْسانِكَ فيـما',0,1,1.6,'ل000',6),(79128,'لاِِحْسانِكَ فيـما اَعْطَيْتَني','لاِِحْسانِكَ فيـما اَعْطَيْتَني',0,1,2,'ل000',6),(79129,'للهِ الَّذي','للهِ الَّذي',0,1,1.3667,'ل000',15),(79130,'للهِ الَّذي اَكْرَمَنا','للهِ الَّذي اَكْرَمَنا',0,1,1.7333,'ل000',6),(79131,'للهِ كَما','للهِ كَما',0,1,1.3,'ل000',6),(79132,'للهِ كَما يَنْبَغي','للهِ كَما يَنْبَغي',0,1,1.6,'ل000',6),(79133,'للهِ لا','للهِ لا',0,1,1.2333,'ل000',6),(79134,'للهِ لا شَريكَ','للهِ لا شَريكَ',0,1,1.4667,'ل000',6),(79135,'لي allah\'ım','لي allah',0,1,1.3667,'ل450',6),(79136,'لي allah\'ım bu','لي allah bu',0,1,1.4667,'ل451',6),(79137,'لي اُنْساً','لي اُنْساً',0,1,1.3333,'ل000',6),(79138,'لي اُنْساً في','لي اُنْساً في',0,1,1.4333,'ل000',6),(79139,'لي بِالاِجابَةِ','لي بِالاِجابَةِ',0,1,1.5,'ل000',6),(79140,'لي بِالاِجابَةِ يا','لي بِالاِجابَةِ يا',0,1,1.6,'ل000',6),(79141,'لي بِهِ','لي بِهِ',0,1,1.2333,'ل000',15),(79142,'لي بِهِ الاِجابَةَ','لي بِهِ الاِجابَةَ',0,1,1.6,'ل000',6),(79143,'لي بِهِ كُلَّ','لي بِهِ كُلَّ',0,1,1.4333,'ل000',6),(79144,'لي جِسْمي','لي جِسْمي',0,1,1.3,'ل000',6),(79145,'لي جِسْمي وَبَلِّغْني','لي جِسْمي وَبَلِّغْني',0,1,1.7,'ل000',6),(79146,'لي حِلْماً','لي حِلْماً',0,1,1.3333,'ل000',6),(79147,'لي حِلْماً يَسُدُّ','لي حِلْماً يَسُدُّ',0,1,1.6,'ل000',6),(79148,'لي ذُنُوبي','لي ذُنُوبي',0,1,1.3333,'ل000',15),(79149,'لي ذُنُوبي وَتَقَبَّلْ','لي ذُنُوبي وَتَقَبَّلْ',0,1,1.7333,'ل000',6),(79150,'لي سَيِّدي','لي سَيِّدي',0,1,1.3333,'ل000',6),(79151,'لي سَيِّدي سَيِّدي','لي سَيِّدي سَيِّدي',0,1,1.6,'ل000',6),(79152,'لي عِنْدَكَ','لي عِنْدَكَ',0,1,1.3667,'ل000',6),(79153,'لي عِنْدَكَ يا','لي عِنْدَكَ يا',0,1,1.4667,'ل000',6),(79154,'لي في','لي في',0,1,1.1667,'ل000',15),(79155,'لي في رِزْقي','لي في رِزْقي',0,1,1.4,'ل000',15),(79156,'لي في عُمْري','لي في عُمْري',0,1,1.4,'ل000',6),(79157,'لي كَرامَتَكَ','لي كَرامَتَكَ',0,1,1.4333,'ل000',6),(79158,'لي كَرامَتَكَ عَزَّ','لي كَرامَتَكَ عَزَّ',0,1,1.6333,'ل000',6),(79159,'لي ما','لي ما',0,1,1.1667,'ل000',15),(79160,'لي ما مَضى','لي ما مَضى',0,1,1.3333,'ل000',6),(79161,'لي ما وَعَدْتَني','لي ما وَعَدْتَني',0,1,1.5333,'ل000',15),(79162,'لي وَآتِنا','لي وَآتِنا',0,1,1.3333,'ل000',6),(79163,'لي وَآتِنا فِي','لي وَآتِنا فِي',0,1,1.4667,'ل000',6),(79164,'لي وَتَرْحَمَني','لي وَتَرْحَمَني',0,1,1.5,'ل000',6),(79165,'لي وَتَرْحَمَني وَتَتَجاوَزَ','لي وَتَرْحَمَني وَتَتَجاوَزَ',0,1,1.9333,'ل000',6),(79166,'لي يَقيناً','لي يَقيناً',0,1,1.3333,'ل000',15),(79167,'لي يَقيناً تُباشِرُ','لي يَقيناً تُباشِرُ',0,1,1.6333,'ل000',15),(79168,'لي يَقينَاً','لي يَقينَاً',0,1,1.3667,'ل000',6),(79169,'لي يَقينَاً تُباشِرُ','لي يَقينَاً تُباشِرُ',0,1,1.6667,'ل000',6),(79170,'ليَ','ليَ',0,0,0.2,'ل000',6),(79171,'ليَ الذُّنُوبَ','ليَ الذُّنُوبَ',0,1,1.4667,'ل000',6),(79172,'ليَ الذُّنُوبَ الَّتي','ليَ الذُّنُوبَ الَّتي',0,1,1.7,'ل000',6),(79173,'لَجَعَلْتَهُ','لَجَعَلْتَهُ',0,0,0.8,'ل000',6),(79174,'لَجَعَلْتَهُ ساكِناً','لَجَعَلْتَهُ ساكِناً',0,1,1.6667,'ل000',6),(79175,'لَجَعَلْتَهُ ساكِناً وَجَعَلْتَ','لَجَعَلْتَهُ ساكِناً وَجَعَلْتَ',0,1,2,'ل000',6),(79176,'لَطيفُ','لَطيفُ',0,0,0.4,'ل000',6),(79177,'لَطيفُ يا','لَطيفُ يا',0,1,1.3,'ل000',6),(79178,'لَطيفُ يا جَليلُ','لَطيفُ يا جَليلُ',0,1,1.5333,'ل000',6),(79179,'لَكَ الأَسْماءُ','لَكَ الأَسْماءُ',0,1,1.5,'ل000',6),(79180,'لَكَ الأَسْماءُ الْحُسْنى','لَكَ الأَسْماءُ الْحُسْنى',0,1,1.8333,'ل000',6),(79181,'لَكَ الاَسْماءُ','لَكَ الاَسْماءُ',0,1,1.5,'ل000',15),(79182,'لَكَ الاَسْماءُ الْحُسْنى','لَكَ الاَسْماءُ الْحُسْنى',0,1,1.8333,'ل000',15),(79183,'لَكَ الاَْسْماءُ','لَكَ الاَْسْماءُ',0,1,1.5333,'ل000',6),(79184,'لَكَ الاَْسْماءُ الْحُسْنى','لَكَ الاَْسْماءُ الْحُسْنى',0,1,1.8667,'ل000',6),(79185,'لَكَ بِضَعْفِ','لَكَ بِضَعْفِ',0,1,1.4333,'ل000',6),(79186,'لَكَ بِضَعْفِ قُوَّتي','لَكَ بِضَعْفِ قُوَّتي',0,1,1.7,'ل000',6),(79187,'لَكَ عَبْداً','لَكَ عَبْداً',0,1,1.4,'ل000',6),(79188,'لَكَ عَبْداً داخِراً','لَكَ عَبْداً داخِراً',0,1,1.6667,'ل000',6),(79189,'لَكَ فيهِ','لَكَ فيهِ',0,1,1.3,'ل000',6),(79190,'لَكَ فيهِ وَوَفِّقْنَا','لَكَ فيهِ وَوَفِّقْنَا',0,1,1.7333,'ل000',6),(79191,'لَكَ واَنْتَ','لَكَ واَنْتَ',0,1,1.4,'ل000',6),(79192,'لَكَ واَنْتَ الصَّمَدُ','لَكَ واَنْتَ الصَّمَدُ',0,1,1.7333,'ل000',6),(79193,'لَكَ واَنْتَ الْعَزيزُ','لَكَ واَنْتَ الْعَزيزُ',0,1,1.7333,'ل000',6),(79194,'لَمْ','لَمْ',0,0,0.2667,'ل000',15),(79195,'لَمْ تَكُن','لَمْ تَكُن',0,1,1.3333,'ل000',6),(79196,'لَمْ تَكُن رَضَيْتَ','لَمْ تَكُن رَضَيْتَ',0,1,1.6333,'ل000',6),(79197,'لَمْ يَلِدْ','لَمْ يَلِدْ',0,1,1.3667,'ل000',15),(79198,'لَمْ يَلِدْ وَلمْ','لَمْ يَلِدْ وَلمْ',0,1,1.5667,'ل000',6),(79199,'لَمْ َتَغْفِرْها','لَمْ َتَغْفِرْها',0,1,1.5333,'ل000',6),(79200,'لَمْ َتَغْفِرْها لي','لَمْ َتَغْفِرْها لي',0,1,1.6333,'ل000',6),(79201,'لَنا','لَنا',0,0,0.2667,'ل000',21),(79202,'لَنا الْحَسَناتِ','لَنا الْحَسَناتِ',0,1,1.5333,'ل000',6),(79203,'لَنا الْحَسَناتِ وَاقْبَلْ','لَنا الْحَسَناتِ وَاقْبَلْ',0,1,1.8667,'ل000',6),(79204,'لَنا تَقْصيرَنا','لَنا تَقْصيرَنا',0,1,1.5,'ل000',6),(79205,'لَنا تَقْصيرَنا فيهِ','لَنا تَقْصيرَنا فيهِ',0,1,1.6667,'ل000',6),(79206,'لَنا حَلالاً','لَنا حَلالاً',0,1,1.4,'ل000',6),(79207,'لَنا حَلالاً لا','لَنا حَلالاً لا',0,1,1.5,'ل000',6),(79208,'لَنا ذُنُوبَنا','لَنا ذُنُوبَنا',0,1,1.4667,'ل000',6),(79209,'لَنا ذُنُوبَنا وَتَقَبَّلْ','لَنا ذُنُوبَنا وَتَقَبَّلْ',0,1,1.8667,'ل000',6),(79210,'لَنا في','لَنا في',0,1,1.2333,'ل000',6),(79211,'لَنا في شَهْرِ','لَنا في شَهْرِ',0,1,1.4667,'ل000',6),(79212,'لَنا في شَهْرِنا','لَنا في شَهْرِنا',0,1,1.5333,'ل000',6),(79213,'لَنا في يُسْرٍ','لَنا في يُسْرٍ',0,1,1.4667,'ل000',6),(79214,'لَنا فيهِ','لَنا فيهِ',0,1,1.3,'ل000',6),(79215,'لَنا فيهِ ايتاءَ','لَنا فيهِ ايتاءَ',0,1,1.5333,'ل000',6),(79216,'لَنا فيهِ عَوناً','لَنا فيهِ عَوناً',0,1,1.5333,'ل000',6),(79217,'لَنا فيهِ ما','لَنا فيهِ ما',0,1,1.4,'ل000',6),(79218,'لَنا وَرَحِمْتَنا','لَنا وَرَحِمْتَنا',0,1,1.5667,'ل000',6),(79219,'لَنا وَرَحِمْتَنا allah\'ım','لَنا وَرَحِمْتَنا allah',0,1,1.8667,'ل450',6),(79220,'لَنا وَسَلِّمْنا','لَنا وَسَلِّمْنا',0,1,1.5333,'ل000',6),(79221,'لَنا وَسَلِّمْنا فيهِ','لَنا وَسَلِّمْنا فيهِ',0,1,1.7,'ل000',6),(79222,'لَنَا','لَنَا',0,0,0.3333,'ل000',6),(79223,'لَنَا الدَّرَجاتِ','لَنَا الدَّرَجاتِ',0,1,1.5667,'ل000',6),(79224,'لَنَا الدَّرَجاتِ وَضاعِفْ','لَنَا الدَّرَجاتِ وَضاعِفْ',0,1,1.8667,'ل000',6),(79225,'لَنَا الْخَطيئاتِ','لَنَا الْخَطيئاتِ',0,1,1.5667,'ل000',6),(79226,'لَنَا الْخَطيئاتِ وَتَجاوَزْ','لَنَا الْخَطيئاتِ وَتَجاوَزْ',0,1,1.9333,'ل000',6),(79227,'لَها','لَها',0,0,0.2667,'ل000',15),(79228,'لَها كُلُّ','لَها كُلُّ',0,1,1.3333,'ل000',6),(79229,'لَها كُلُّ شَيْءٍ','لَها كُلُّ شَيْءٍ',0,1,1.5667,'ل000',6),(79230,'لَهُ الْحَمْدُ','لَهُ الْحَمْدُ',0,1,1.4667,'ل000',6),(79231,'لَهُ الْحَمْدُ للهِ','لَهُ الْحَمْدُ للهِ',0,1,1.6333,'ل000',6),(79232,'لَهُ عَهْدَكَ','لَهُ عَهْدَكَ',0,1,1.4333,'ل000',6),(79233,'لَهُ عَهْدَكَ اَللّـهُمَّ','لَهُ عَهْدَكَ اَللّـهُمَّ',0,1,1.8333,'ل000',6),(79234,'لَهُ كُفُواً','لَهُ كُفُواً',0,1,1.4,'ل000',6),(79235,'لَهُ كُفُواً اَحَدٌ','لَهُ كُفُواً اَحَدٌ',0,1,1.6333,'ل000',6),(79236,'لَهُ كُلُّ','لَهُ كُلُّ',0,1,1.3333,'ل000',6),(79237,'لَهُ كُلُّ شَيْءٍ','لَهُ كُلُّ شَيْءٍ',0,1,1.5667,'ل000',6),(79238,'لَهُ مَحَمَّداً','لَهُ مَحَمَّداً',0,1,1.5,'ل000',6),(79239,'لَهُ مَحَمَّداً وَآلَ','لَهُ مَحَمَّداً وَآلَ',0,1,1.7,'ل000',6),(79240,'لَهُ مُحَمَّداً','لَهُ مُحَمَّداً',0,1,1.5,'ل000',6),(79241,'لَهُ مُحَمَّداً وآلَ','لَهُ مُحَمَّداً وآلَ',0,1,1.6667,'ل000',6),(79242,'لَهُ مُحَمَّداً وَآلَ','لَهُ مُحَمَّداً وَآلَ',0,1,1.7,'ل000',6),(79243,'لَهُ مُطيعٌ','لَهُ مُطيعٌ',0,1,1.3667,'ل000',6),(79244,'لَهُ مُطيعٌ وَاِلَى','لَهُ مُطيعٌ وَاِلَى',0,1,1.6333,'ل000',6),(79245,'لَيْسَ','لَيْسَ',0,0,0.4,'ل000',15),(79246,'لَيْسَ كَمِثْلِهِ','لَيْسَ كَمِثْلِهِ',0,1,1.5667,'ل000',15),(79247,'لَيْسَ كَمِثْلِهِ شَيْءٌ','لَيْسَ كَمِثْلِهِ شَيْءٌ',0,1,1.8,'ل000',15),(79248,'لَيْسَ يَخْفى','لَيْسَ يَخْفى',0,1,1.4333,'ل000',6),(79249,'لَيْسَ يَخْفى وَيا','لَيْسَ يَخْفى وَيا',0,1,1.6,'ل000',6),(79250,'لَيْسَ يُرى','لَيْسَ يُرى',0,1,1.3667,'ل000',6),(79251,'لَيْسَ يُرى يا','لَيْسَ يُرى يا',0,1,1.4667,'ل000',6),(79252,'لَيْلَةِ','لَيْلَةِ',0,0,0.5333,'ل000',19),(79253,'لَيْلَةِ الْقَدْر','لَيْلَةِ الْقَدْر',0,1,1.5667,'ل000',6),(79254,'لَيْلَةِ الْقَدْر وَجاعِلَها','لَيْلَةِ الْقَدْر وَجاعِلَها',0,1,1.9333,'ل000',6),(79255,'لَيْلَةِ الْقَدْرِ','لَيْلَةِ الْقَدْرِ',0,1,1.6,'ل000',19),(79256,'لَيْلَةِ الْقَدْرِ مِنَ','لَيْلَةِ الْقَدْرِ مِنَ',0,1,1.7667,'ل000',15),(79257,'لَيْلَةِ الْقَدْرِ وَفِي','لَيْلَةِ الْقَدْرِ وَفِي',0,1,1.8,'ل000',6),(79258,'لَيْلَتي','لَيْلَتي',0,0,0.5333,'ل000',15),(79259,'لَيْلَتي هذِهِ','لَيْلَتي هذِهِ',0,1,1.4667,'ل000',15),(79260,'لَيْلَتي هذِهِ اَوْ','لَيْلَتي هذِهِ اَوْ',0,1,1.6333,'ل000',6),(79261,'لَيْلَتي هذِهِ وَلَكَ','لَيْلَتي هذِهِ وَلَكَ',0,1,1.7,'ل000',15),(79262,'لِباساً','لِباساً',0,0,0.4667,'ل000',6),(79263,'لِباساً وَالنَّهارِ','لِباساً وَالنَّهارِ',0,1,1.6333,'ل000',6),(79264,'لِباساً وَالنَّهارِ مَعاشاً','لِباساً وَالنَّهارِ مَعاشاً',0,1,1.9,'ل000',6),(79265,'لِتَبْتَغُوا','لِتَبْتَغُوا',0,0,0.8,'ل000',6),(79266,'لِتَبْتَغُوا فَضْلاً','لِتَبْتَغُوا فَضْلاً',0,1,1.6667,'ل000',6),(79267,'لِتَبْتَغُوا فَضْلاً مِنْهُ','لِتَبْتَغُوا فَضْلاً مِنْهُ',0,1,1.9,'ل000',6),(79268,'لِداوُدَ','لِداوُدَ',0,0,0.5333,'ل000',6),(79269,'لِداوُدَ صَلِّ','لِداوُدَ صَلِّ',0,1,1.4667,'ل000',6),(79270,'لِداوُدَ صَلِّ عَلى','لِداوُدَ صَلِّ عَلى',0,1,1.6333,'ل000',6),(79271,'لِداوُدَ عَلَيْهِ','لِداوُدَ عَلَيْهِ',0,1,1.5667,'ل000',6),(79272,'لِداوُدَ عَلَيْهِ السَّلامُ','لِداوُدَ عَلَيْهِ السَّلامُ',0,1,1.9,'ل000',6),(79273,'لِذِكْرِكَ','لِذِكْرِكَ',0,0,0.6667,'ل000',6),(79274,'لِذِكْرِكَ فيـما','لِذِكْرِكَ فيـما',0,1,1.5333,'ل000',6),(79275,'لِذِكْرِكَ فيـما اَوْلَيْتَني','لِذِكْرِكَ فيـما اَوْلَيْتَني',0,1,1.9667,'ل000',6),(79276,'لِساني','لِساني',0,0,0.4,'ل000',15),(79277,'لِساني وَاَعَنّي','لِساني وَاَعَنّي',0,1,1.5333,'ل000',6),(79278,'لِساني وَاَعَنّي عَلَيْهِ','لِساني وَاَعَنّي عَلَيْهِ',0,1,1.8333,'ل000',6),(79279,'لِسانِ','لِسانِ',0,0,0.4,'ل000',6),(79280,'لِسانِ نَبِيِّكَ','لِسانِ نَبِيِّكَ',0,1,1.5333,'ل000',6),(79281,'لِسانِ نَبِيِّكَ جَعَلْتَهُ','لِسانِ نَبِيِّكَ جَعَلْتَهُ',0,1,1.9,'ل000',6),(79282,'لِسَخَطِكَ','لِسَخَطِكَ',0,0,0.6667,'ل000',6),(79283,'لِسَخَطِكَ وَنِقْمَتِكَ','لِسَخَطِكَ وَنِقْمَتِكَ',0,1,1.7667,'ل000',6),(79284,'لِسَخَطِكَ وَنِقْمَتِكَ اَللّـهُمَّ','لِسَخَطِكَ وَنِقْمَتِكَ اَللّـهُمَّ',0,1,2,'ل000',6),(79285,'لِشَهْرِ','لِشَهْرِ',0,0,0.5333,'ل000',6),(79286,'لِشَهْرِ رَمَضانَ','لِشَهْرِ رَمَضانَ',0,1,1.5667,'ل000',6),(79287,'لِشَهْرِ رَمَضانَ وَاَعُوذُ','لِشَهْرِ رَمَضانَ وَاَعُوذُ',0,1,1.9,'ل000',6),(79288,'لِشَهْرِ رَمَضانَ وَتَسَلَّمْهُ','لِشَهْرِ رَمَضانَ وَتَسَلَّمْهُ',0,1,2,'ل000',6),(79289,'لِصالِحي','لِصالِحي',0,0,0.5333,'ل000',6),(79290,'لِصالِحي مَنْ','لِصالِحي مَنْ',0,1,1.4333,'ل000',6),(79291,'لِصالِحي مَنْ مَضى','لِصالِحي مَنْ مَضى',0,1,1.6,'ل000',6),(79292,'لِعَدَدِهِ','لِعَدَدِهِ',0,0,0.6667,'ل000',6),(79293,'لِعَدَدِهِ مِنَ','لِعَدَدِهِ مِنَ',0,1,1.5,'ل000',6),(79294,'لِعَدَدِهِ مِنَ الْخَلْقِ','لِعَدَدِهِ مِنَ الْخَلْقِ',0,1,1.8333,'ل000',6),(79295,'لِقِيامِهِ','لِقِيامِهِ',0,0,0.6667,'ل000',6),(79296,'لِقِيامِهِ وَنَشِّطْنا','لِقِيامِهِ وَنَشِّطْنا',0,1,1.7333,'ل000',6),(79297,'لِقِيامِهِ وَنَشِّطْنا فيهِ','لِقِيامِهِ وَنَشِّطْنا فيهِ',0,1,1.9,'ل000',6),(79298,'لِكَرَمِ','لِكَرَمِ',0,0,0.5333,'ل000',6),(79299,'لِكَرَمِ وَجْهِهِ','لِكَرَمِ وَجْهِهِ',0,1,1.5667,'ل000',6),(79300,'لِكَرَمِ وَجْهِهِ وَعِزِّ','لِكَرَمِ وَجْهِهِ وَعِزِّ',0,1,1.8333,'ل000',6),(79301,'لِكُلِّ','لِكُلِّ',0,0,0.4667,'ل000',15),(79302,'لِكُلِّ عَمَلٍ','لِكُلِّ عَمَلٍ',0,1,1.4667,'ل000',6),(79303,'لِكُلِّ عَمَلٍ صالِحٍ','لِكُلِّ عَمَلٍ صالِحٍ',0,1,1.7,'ل000',6),(79304,'لِلرَّشادِ','لِلرَّشادِ',0,0,0.6667,'ل000',6),(79305,'لِلرَّشادِ وَوَفِّقْنا','لِلرَّشادِ وَوَفِّقْنا',0,1,1.7333,'ل000',6),(79306,'لِلرَّشادِ وَوَفِّقْنا لِلسَّدادِ','لِلرَّشادِ وَوَفِّقْنا لِلسَّدادِ',0,1,2,'ل000',6),(79307,'لِلسَّدادِ','لِلسَّدادِ',0,0,0.6667,'ل000',6),(79308,'لِلسَّدادِ وَاعْصِمْنا','لِلسَّدادِ وَاعْصِمْنا',0,1,1.7333,'ل000',6),(79309,'لِلسَّدادِ وَاعْصِمْنا مِنَ','لِلسَّدادِ وَاعْصِمْنا مِنَ',0,1,1.9,'ل000',6),(79310,'لِلصَّلاةِ','لِلصَّلاةِ',0,0,0.6667,'ل000',15),(79311,'لِلصَّلاةِ وَلا','لِلصَّلاةِ وَلا',0,1,1.5,'ل000',6),(79312,'لِلصَّلاةِ وَلا تَحْجُبْنا','لِلصَّلاةِ وَلا تَحْجُبْنا',0,1,1.8667,'ل000',6),(79313,'لِلطّاعَةِ','لِلطّاعَةِ',0,0,0.6667,'ل000',6),(79314,'لِلطّاعَةِ وَالتَّوْبَةِ','لِلطّاعَةِ وَالتَّوْبَةِ',0,1,1.8,'ل000',6),(79315,'لِلطّاعَةِ وَالتَّوْبَةِ وَاعْصِمْنا','لِلطّاعَةِ وَالتَّوْبَةِ وَاعْصِمْنا',0,1,2,'ل000',6),(79316,'لِلنّاسِ','لِلنّاسِ',0,0,0.5333,'ل000',15),(79317,'لِلنّاسِ وَبَيِّناتٍ','لِلنّاسِ وَبَيِّناتٍ',0,1,1.6667,'ل000',6),(79318,'لِلنّاسِ وَبَيِّناتٍ مِنَ','لِلنّاسِ وَبَيِّناتٍ مِنَ',0,1,1.8333,'ل000',6),(79319,'لِلْحُسْنى','لِلْحُسْنى',0,0,0.6667,'ل000',6),(79320,'لِلْحُسْنى وَجَنِّبْنَا','لِلْحُسْنى وَجَنِّبْنَا',0,1,1.7667,'ل000',6),(79321,'لِلْحُسْنى وَجَنِّبْنَا الْعُسْرى','لِلْحُسْنى وَجَنِّبْنَا الْعُسْرى',0,1,2,'ل000',6),(79322,'لِلْمَوْتِ','لِلْمَوْتِ',0,0,0.6667,'ل000',6),(79323,'لِلْمَوْتِ قَبْلَ','لِلْمَوْتِ قَبْلَ',0,1,1.5667,'ل000',6),(79324,'لِلْمَوْتِ قَبْلَ حُلُولِ','لِلْمَوْتِ قَبْلَ حُلُولِ',0,1,1.8333,'ل000',6),(79325,'لِلْيُسْرى','لِلْيُسْرى',0,0,0.6667,'ل000',6),(79326,'لِلْيُسْرى وَاَعِلْ','لِلْيُسْرى وَاَعِلْ',0,1,1.6333,'ل000',6),(79327,'لِلْيُسْرى وَاَعِلْ لَنَا','لِلْيُسْرى وَاَعِلْ لَنَا',0,1,1.8333,'ل000',6),(79328,'لِما','لِما',0,0,0.2667,'ل000',15),(79329,'لِما وَفَّقْتَ','لِما وَفَّقْتَ',0,1,1.4667,'ل000',6),(79330,'لِما وَفَّقْتَ لَهُ','لِما وَفَّقْتَ لَهُ',0,1,1.6333,'ل000',6),(79331,'لِمَنْ قالَ','لِمَنْ قالَ',0,1,1.3667,'ل000',6),(79332,'لِمَنْ قالَ بِالصِّدْقِ','لِمَنْ قالَ بِالصِّدْقِ',0,1,1.7667,'ل000',6),(79333,'لِمُسْتَقَرِّها','لِمُسْتَقَرِّها',0,0,1,'ل000',6),(79334,'لِمُسْتَقَرِّها بِتَقْديرِكَ','لِمُسْتَقَرِّها بِتَقْديرِكَ',0,1,1.9333,'ل000',6),(79335,'لِمُسْتَقَرِّها بِتَقْديرِكَ يا','لِمُسْتَقَرِّها بِتَقْديرِكَ يا',0,1,2,'ل000',6),(79336,'لِنَفْسي','لِنَفْسي',0,0,0.5333,'ل000',6),(79337,'لِنَفْسي نَفْعاً','لِنَفْسي نَفْعاً',0,1,1.5333,'ل000',6),(79338,'لِنَفْسي نَفْعاً وَلا','لِنَفْسي نَفْعاً وَلا',0,1,1.7,'ل000',6),(79339,'لِهَوايَ','لِهَوايَ',0,0,0.5333,'ل000',6),(79340,'لِهَوايَ واشْتِغالي','لِهَوايَ واشْتِغالي',0,1,1.6333,'ل000',6),(79341,'لِهَوايَ واشْتِغالي بِشَهَواتي','لِهَوايَ واشْتِغالي بِشَهَواتي',0,1,2,'ل000',6),(79342,'لِوَلِيِّكَ','لِوَلِيِّكَ',0,0,0.7333,'ل000',6),(79343,'لِوَلِيِّكَ bu','لِوَلِيِّكَ bu',0,1,1.4667,'ل100',6),(79344,'لِوَلِيِّكَ bu duayı','لِوَلِيِّكَ bu duayı',0,1,1.6667,'ل130',6),(79345,'لِوَلِيِّكَ فلان','لِوَلِيِّكَ فلان',0,1,1.5333,'ل000',6),(79346,'لِوَلِيِّكَ فلان بن','لِوَلِيِّكَ فلان بن',0,1,1.6333,'ل000',6),(79347,'لِيَ','لِيَ',0,0,0.2667,'ل000',15),(79348,'لِيَ الذُّنُوبَ','لِيَ الذُّنُوبَ',0,1,1.5,'ل000',15),(79349,'لِيَ الذُّنُوبَ الَّتى','لِيَ الذُّنُوبَ الَّتى',0,1,1.7333,'ل000',6),(79350,'لِيَ الذُّنُوبَ الَّتي','لِيَ الذُّنُوبَ الَّتي',0,1,1.7333,'ل000',6),(79351,'لِيَومِ','لِيَومِ',0,0,0.4667,'ل000',6),(79352,'لِيَومِ الْقِيامَةِ','لِيَومِ الْقِيامَةِ',0,1,1.6333,'ل000',6),(79353,'لِيَومِ الْقِيامَةِ اِلهٰي','لِيَومِ الْقِيامَةِ اِلهٰي',0,1,1.8667,'ل000',6),(79354,'ما آتَيْتَني','ما آتَيْتَني',0,1,1.4,'م000',6),(79355,'ما آتَيْتَني فَاِنّي','ما آتَيْتَني فَاِنّي',0,1,1.6667,'م000',6),(79356,'ما افْتَرَضْتَ','ما افْتَرَضْتَ',0,1,1.4667,'م000',6),(79357,'ما افْتَرَضْتَ عَلَيْنا','ما افْتَرَضْتَ عَلَيْنا',0,1,1.7667,'م000',6),(79358,'ما اَبْقَيْتَني','ما اَبْقَيْتَني',0,1,1.5,'م000',15),(79359,'ما اَبْقَيْتَني فَاِنَّهُ','ما اَبْقَيْتَني فَاِنَّهُ',0,1,1.8333,'م000',6),(79360,'ما اَعْجَبَ','ما اَعْجَبَ',0,1,1.3667,'م000',6),(79361,'ما اَعْجَبَ ما','ما اَعْجَبَ ما',0,1,1.4667,'م000',6),(79362,'ما اَنَا','ما اَنَا',0,1,1.2667,'م000',6),(79363,'ما اَنَا اَهْلُهُ','ما اَنَا اَهْلُهُ',0,1,1.5667,'م000',6),(79364,'ما اَنْتَ','ما اَنْتَ',0,1,1.3,'م000',15),(79365,'ما اَنْتَ اَعْلَمُ','ما اَنْتَ اَعْلَمُ',0,1,1.6,'م000',6),(79366,'ما اَنْتَ اَهْلُهُ','ما اَنْتَ اَهْلُهُ',0,1,1.6,'م000',6),(79367,'ما اَنْتَ مُعْطيهِ','ما اَنْتَ مُعْطيهِ',0,1,1.6,'م000',6),(79368,'ما اُحاذِرُ','ما اُحاذِرُ',0,1,1.3667,'م000',6),(79369,'ما اُحاذِرُ بِاللَّيْلِ','ما اُحاذِرُ بِاللَّيْلِ',0,1,1.7667,'م000',6),(79370,'ما تَشاءُ','ما تَشاءُ',0,1,1.3,'م000',15),(79371,'ما تَشاءُ مِنْ','ما تَشاءُ مِنْ',0,1,1.4667,'م000',6),(79372,'ما تَشاءُ يا','ما تَشاءُ يا',0,1,1.4,'م000',6),(79373,'ما تُحِبُّ','ما تُحِبُّ',0,1,1.3333,'م000',6),(79374,'ما تُحِبُّ وَتَرْضى','ما تُحِبُّ وَتَرْضى',0,1,1.6333,'م000',6),(79375,'ما دَبَّرَ','ما دَبَّرَ',0,1,1.3333,'م000',6),(79376,'ما دَبَّرَ مِنْ','ما دَبَّرَ مِنْ',0,1,1.5,'م000',6),(79377,'ما سَاَلْتُكَ','ما سَاَلْتُكَ',0,1,1.4333,'م000',6),(79378,'ما سَاَلْتُكَ وَرَغِبْتُ','ما سَاَلْتُكَ وَرَغِبْتُ',0,1,1.8,'م000',6),(79379,'ما صَنَعَ','ما صَنَعَ',0,1,1.3,'م000',6),(79380,'ما صَنَعَ في','ما صَنَعَ في',0,1,1.4,'م000',6),(79381,'ما عِنْدَكَ','ما عِنْدَكَ',0,1,1.3667,'م000',15),(79382,'ما عِنْدَكَ وَمِنْ','ما عِنْدَكَ وَمِنْ',0,1,1.6,'م000',6),(79383,'ما قَدَّرْتَهُ','ما قَدَّرْتَهُ',0,1,1.4667,'م000',6),(79384,'ما قَدَّرْتَهُ مِنْ','ما قَدَّرْتَهُ مِنْ',0,1,1.6333,'م000',6),(79385,'ما قَسَمْتَهُ','ما قَسَمْتَهُ',0,1,1.4333,'م000',6),(79386,'ما قَسَمْتَهُ مِنْ','ما قَسَمْتَهُ مِنْ',0,1,1.6,'م000',6),(79387,'ما قَضَيْتَ','ما قَضَيْتَ',0,1,1.3667,'م000',6),(79388,'ما قَضَيْتَ مِنْ','ما قَضَيْتَ مِنْ',0,1,1.5333,'م000',6),(79389,'ما مَضى','ما مَضى',0,1,1.2333,'م000',6),(79390,'ما مَضى مِنَ','ما مَضى مِنَ',0,1,1.4,'م000',6),(79391,'ما مَضى مِنْ','ما مَضى مِنْ',0,1,1.4,'م000',6),(79392,'ما نَدَبْتَنا','ما نَدَبْتَنا',0,1,1.4333,'م000',6),(79393,'ما نَدَبْتَنا اِلَيْهِ','ما نَدَبْتَنا اِلَيْهِ',0,1,1.7333,'م000',6),(79394,'ما وَعَدْتَني','ما وَعَدْتَني',0,1,1.4333,'م000',15),(79395,'ما وَعَدْتَني وَجَميعَ','ما وَعَدْتَني وَجَميعَ',0,1,1.7333,'م000',6),(79396,'ما يَشاءُ','ما يَشاءُ',0,1,1.3,'م000',15),(79397,'ما يَشاءُ وَيُثْبِتُ','ما يَشاءُ وَيُثْبِتُ',0,1,1.6667,'م000',6),(79398,'ماجِدُ','ماجِدُ',0,0,0.4,'م000',6),(79399,'ماجِدُ يا','ماجِدُ يا',0,1,1.3,'م000',6),(79400,'ماجِدُ يا وَهّابُ','ماجِدُ يا وَهّابُ',0,1,1.5667,'م000',6),(79401,'مادَّ','مادَّ',0,0,0.3333,'م000',6),(79402,'مادَّ الظِّلِّ','مادَّ الظِّلِّ',0,1,1.4667,'م000',6),(79403,'مادَّ الظِّلِّ وَلَوْ','مادَّ الظِّلِّ وَلَوْ',0,1,1.7,'م000',6),(79404,'مَبْرُوراً','مَبْرُوراً',0,0,0.6667,'م000',6),(79405,'مَبْرُوراً وَقُرْآنَنا','مَبْرُوراً وَقُرْآنَنا',0,1,1.7333,'م000',6),(79406,'مَبْرُوراً وَقُرْآنَنا مَرْفُوعاً','مَبْرُوراً وَقُرْآنَنا مَرْفُوعاً',0,1,2,'م000',6),(79407,'مَحا','مَحا',0,0,0.2667,'م000',6),(79408,'مَحا آيَةَ','مَحا آيَةَ',0,1,1.3333,'م000',6),(79409,'مَحا آيَةَ اللَّيْلِ','مَحا آيَةَ اللَّيْلِ',0,1,1.6667,'م000',6),(79410,'مَحَمَّداً','مَحَمَّداً',0,0,0.6667,'م000',6),(79411,'مَحَمَّداً وَآلَ','مَحَمَّداً وَآلَ',0,1,1.5333,'م000',6),(79412,'مَحَمَّداً وَآلَ مُحَمَّدٍ','مَحَمَّداً وَآلَ مُحَمَّدٍ',0,1,1.8667,'م000',6),(79413,'مَحْدُودٌ','مَحْدُودٌ',0,0,0.6,'م000',6),(79414,'مَحْدُودٌ وَيا','مَحْدُودٌ وَيا',0,1,1.4667,'م000',6),(79415,'مَحْدُودٌ وَيا غائِباً','مَحْدُودٌ وَيا غائِباً',0,1,1.7333,'م000',6),(79416,'مَحْذُورٍ','مَحْذُورٍ',0,0,0.6,'م000',6),(79417,'مَحْذُورٍ وَتُعْطي','مَحْذُورٍ وَتُعْطي',0,1,1.6,'م000',6),(79418,'مَحْذُورٍ وَتُعْطي كُلَّ','مَحْذُورٍ وَتُعْطي كُلَّ',0,1,1.8,'م000',6),(79419,'مَحْرُوماً','مَحْرُوماً',0,0,0.6667,'م000',6),(79420,'مَحْرُوماً allah\'ım','مَحْرُوماً allah',0,1,1.6333,'م450',6),(79421,'مَحْرُوماً allah\'ım bu','مَحْرُوماً allah bu',0,1,1.7333,'م451',6),(79422,'مَدَحْتَهُ','مَدَحْتَهُ',0,0,0.6667,'م000',6),(79423,'مَدَحْتَهُ فيهِ','مَدَحْتَهُ فيهِ',0,1,1.5,'م000',6),(79424,'مَدَحْتَهُ فيهِ وَبِحَقِّكَ','مَدَحْتَهُ فيهِ وَبِحَقِّكَ',0,1,1.9,'م000',6),(79425,'مَرْحُوماً','مَرْحُوماً',0,0,0.6667,'م000',6),(79426,'مَرْحُوماً وَلا','مَرْحُوماً وَلا',0,1,1.5,'م000',6),(79427,'مَرْحُوماً وَلا تَجْعَلني','مَرْحُوماً وَلا تَجْعَلني',0,1,1.8333,'م000',6),(79428,'مَرْفُوعاً','مَرْفُوعاً',0,0,0.6667,'م000',6),(79429,'مَرْفُوعاً وَدُعاءَنا','مَرْفُوعاً وَدُعاءَنا',0,1,1.7,'م000',6),(79430,'مَرْفُوعاً وَدُعاءَنا مَسْمُوعاً','مَرْفُوعاً وَدُعاءَنا مَسْمُوعاً',0,1,2,'م000',6),(79431,'مَسْمُوعاً','مَسْمُوعاً',0,0,0.6667,'م000',6),(79432,'مَسْمُوعاً وَاهْدِنا','مَسْمُوعاً وَاهْدِنا',0,1,1.6667,'م000',6),(79433,'مَسْمُوعاً وَاهْدِنا لِلْحُسْنى','مَسْمُوعاً وَاهْدِنا لِلْحُسْنى',0,1,2,'م000',6),(79434,'مَشْكُوراً','مَشْكُوراً',0,0,0.6667,'م000',19),(79435,'مَشْكُوراً وَقِيامَنا','مَشْكُوراً وَقِيامَنا',0,1,1.7,'م000',6),(79436,'مَشْكُوراً وَقِيامَنا مَبْرُوراً','مَشْكُوراً وَقِيامَنا مَبْرُوراً',0,1,2,'م000',6),(79437,'مَشْهُود','مَشْهُود',0,0,0.5333,'م000',6),(79438,'مَشْهُود يُطْلَبُ','مَشْهُود يُطْلَبُ',0,1,1.5667,'م000',6),(79439,'مَشْهُود يُطْلَبُ فَيُصابُ','مَشْهُود يُطْلَبُ فَيُصابُ',0,1,1.8667,'م000',6),(79440,'مَضى','مَضى',0,0,0.2667,'م000',15),(79441,'مَضى مِنَ','مَضى مِنَ',0,1,1.3,'م000',6),(79442,'مَضى مِنَ الذُّنُوبِ','مَضى مِنَ الذُّنُوبِ',0,1,1.6667,'م000',6),(79443,'مَضى مِنْ','مَضى مِنْ',0,1,1.3,'م000',6),(79444,'مَضى مِنْ اَوْلِيائِكَ','مَضى مِنْ اَوْلِيائِكَ',0,1,1.7333,'م000',6),(79445,'مَضى مِنْ شَهْرِ','مَضى مِنْ شَهْرِ',0,1,1.5333,'م000',6),(79446,'مَعاشاً','مَعاشاً',0,0,0.4667,'م000',6),(79447,'مَعاشاً وَالأَرْضِ','مَعاشاً وَالأَرْضِ',0,1,1.6,'م000',6),(79448,'مَعاشاً وَالأَرْضِ مِهاداً','مَعاشاً وَالأَرْضِ مِهاداً',0,1,1.8667,'م000',6),(79449,'مَعاصيَكَ','مَعاصيَكَ',0,0,0.6,'م000',6),(79450,'مَعاصيَكَ وَلا','مَعاصيَكَ وَلا',0,1,1.4667,'م000',6),(79451,'مَعاصيَكَ وَلا تَطْبَعْ','مَعاصيَكَ وَلا تَطْبَعْ',0,1,1.7667,'م000',6),(79452,'مَعَ الشُّهَداءِ','مَعَ الشُّهَداءِ',0,1,1.5333,'م000',15),(79453,'مَعَ الشُّهَداءِ وَاِحْساني','مَعَ الشُّهَداءِ وَاِحْساني',0,1,1.9,'م000',15),(79454,'مَعَ ذلِكَ','مَعَ ذلِكَ',0,1,1.3333,'م000',6),(79455,'مَعَ ذلِكَ عافِيَتَكَ','مَعَ ذلِكَ عافِيَتَكَ',0,1,1.7,'م000',6),(79456,'مَعَهُ','مَعَهُ',0,0,0.4,'م000',6),(79457,'مَعَهُ وَيُسْرٍ','مَعَهُ وَيُسْرٍ',0,1,1.5,'م000',6),(79458,'مَعَهُ وَيُسْرٍ لا','مَعَهُ وَيُسْرٍ لا',0,1,1.6,'م000',6),(79459,'مَغْفُورةً','مَغْفُورةً',0,0,0.6667,'م000',6),(79460,'مَغْفُورةً وَاَنْ','مَغْفُورةً وَاَنْ',0,1,1.5667,'م000',6),(79461,'مَغْفُورةً وَاَنْ تَهَبَ','مَغْفُورةً وَاَنْ تَهَبَ',0,1,1.8,'م000',6),(79462,'مَغْفُورَةً','مَغْفُورَةً',0,0,0.7333,'م000',15),(79463,'مَغْفُورَةً وَاَنْ','مَغْفُورَةً وَاَنْ',0,1,1.6,'م000',15),(79464,'مَغْفُورَةً وَاَنْ تَهَبَ','مَغْفُورَةً وَاَنْ تَهَبَ',0,1,1.8333,'م000',15),(79465,'مَغْفِرَتِكَ','مَغْفِرَتِكَ',0,0,0.8,'م000',6),(79466,'مَغْفِرَتِكَ وَالْفَوْزَ','مَغْفِرَتِكَ وَالْفَوْزَ',0,1,1.8,'م000',6),(79467,'مَغْفِرَتِكَ وَالْفَوْزَ بِالْجَنَّةِ','مَغْفِرَتِكَ وَالْفَوْزَ بِالْجَنَّةِ',0,1,2,'م000',6),(79468,'مَفْرُوضَكَ','مَفْرُوضَكَ',0,0,0.7333,'م000',6),(79469,'مَفْرُوضَكَ فيهِ','مَفْرُوضَكَ فيهِ',0,1,1.5333,'م000',6),(79470,'مَفْرُوضَكَ فيهِ عَلَيْنا','مَفْرُوضَكَ فيهِ عَلَيْنا',0,1,1.8333,'م000',6),(79471,'مَفْقُود','مَفْقُود',0,0,0.5333,'م000',6),(79472,'مَفْقُود وَيا','مَفْقُود وَيا',0,1,1.4333,'م000',6),(79473,'مَفْقُود وَيا شاهِداً','مَفْقُود وَيا شاهِداً',0,1,1.7,'م000',6),(79474,'مَقْبُولاً','مَقْبُولاً',0,0,0.6667,'م000',19),(79475,'مَقْبُولاً وَبِالْبِرِّ','مَقْبُولاً وَبِالْبِرِّ',0,1,1.7667,'م000',6),(79476,'مَقْبُولاً وَبِالْبِرِّ وَالتَّقْوى','مَقْبُولاً وَبِالْبِرِّ وَالتَّقْوى',0,1,2,'م000',6),(79477,'مَقْبُولاً وَلا','مَقْبُولاً وَلا',0,1,1.5,'م000',6),(79478,'مَقْبُولاً وَلا تُؤاخِذْنا','مَقْبُولاً وَلا تُؤاخِذْنا',0,1,1.8667,'م000',6),(79479,'مَقْتَكَ','مَقْتَكَ',0,0,0.5333,'م000',6),(79480,'مَقْتَكَ اِيّايَ','مَقْتَكَ اِيّايَ',0,1,1.5333,'م000',6),(79481,'مَقْتَكَ اِيّايَ عَلَيْهِ','مَقْتَكَ اِيّايَ عَلَيْهِ',0,1,1.8333,'م000',6),(79482,'مَلائِكَتُكَ','مَلائِكَتُكَ',0,0,0.8,'م000',6),(79483,'مَلائِكَتُكَ الْمُقَرَّبُونَ','مَلائِكَتُكَ الْمُقَرَّبُونَ',0,1,1.9333,'م000',6),(79484,'مَلائِكَتُكَ الْمُقَرَّبُونَ وَاَنْبِياؤُكَ','مَلائِكَتُكَ الْمُقَرَّبُونَ وَاَنْبِياؤُكَ',0,1,2,'م000',6),(79485,'مَلائِكَتِكَ','مَلائِكَتِكَ',0,0,0.8,'م000',15),(79486,'مَلائِكَتِكَ عَلَيَّ','مَلائِكَتِكَ عَلَيَّ',0,1,1.6667,'م000',6),(79487,'مَلائِكَتِكَ عَلَيَّ وَاَنْ','مَلائِكَتِكَ عَلَيَّ وَاَنْ',0,1,1.9,'م000',6),(79488,'مَنازِلَ','مَنازِلَ',0,0,0.5333,'م000',6),(79489,'مَنازِلَ حَتّى','مَنازِلَ حَتّى',0,1,1.4667,'م000',6),(79490,'مَنازِلَ حَتّى عادَ','مَنازِلَ حَتّى عادَ',0,1,1.6333,'م000',6),(79491,'مَنازِلِ','مَنازِلِ',0,0,0.5333,'م000',6),(79492,'مَنازِلِ التَّقْديرِ','مَنازِلِ التَّقْديرِ',0,1,1.6667,'م000',6),(79493,'مَنازِلِ التَّقْديرِ الْمُتَصَرِّفُ','مَنازِلِ التَّقْديرِ الْمُتَصَرِّفُ',0,1,2,'م000',6),(79494,'مَنّانُ','مَنّانُ',0,0,0.4667,'م000',6),(79495,'مَنّانُ يا','مَنّانُ يا',0,1,1.3333,'م000',6),(79496,'مَنّانُ يا اَللهُ','مَنّانُ يا اَللهُ',0,1,1.5667,'م000',6),(79497,'مَنْ','مَنْ',0,0,0.2667,'م000',25),(79498,'مَنْ اَرْسَلْتَهُ','مَنْ اَرْسَلْتَهُ',0,1,1.5667,'م000',6),(79499,'مَنْ اَرْسَلْتَهُ بِهِ','مَنْ اَرْسَلْتَهُ بِهِ',0,1,1.7333,'م000',6),(79500,'مَنْ اَساءَ','مَنْ اَساءَ',0,1,1.3667,'م000',6),(79501,'مَنْ اَساءَ وَظَلَمَ','مَنْ اَساءَ وَظَلَمَ',0,1,1.6667,'م000',6),(79502,'مَنْ تَعَبَّدَ','مَنْ تَعَبَّدَ',0,1,1.4667,'م000',6),(79503,'مَنْ تَعَبَّدَ لَكَ','مَنْ تَعَبَّدَ لَكَ',0,1,1.6333,'م000',6),(79504,'مَنْ طَلَعَ','مَنْ طَلَعَ',0,1,1.3667,'م000',6),(79505,'مَنْ طَلَعَ عَلَيْهِ','مَنْ طَلَعَ عَلَيْهِ',0,1,1.6667,'م000',6),(79506,'مَنْ عِلْمُهُ','مَنْ عِلْمُهُ',0,1,1.4333,'م000',6),(79507,'مَنْ عِلْمُهُ بِالسِّرِّ','مَنْ عِلْمُهُ بِالسِّرِّ',0,1,1.8,'م000',6),(79508,'مَنْ فِى','مَنْ فِى',0,1,1.2667,'م000',6),(79509,'مَنْ فِى الْقُبُورِ','مَنْ فِى الْقُبُورِ',0,1,1.6333,'م000',6),(79510,'مَنْ فِي','مَنْ فِي',0,1,1.2667,'م000',6),(79511,'مَنْ فِي الْقُبُورِ','مَنْ فِي الْقُبُورِ',0,1,1.6333,'م000',6),(79512,'مَنْ لا','مَنْ لا',0,1,1.2333,'م000',25),(79513,'مَنْ لا يَغْفِرُ','مَنْ لا يَغْفِرُ',0,1,1.5333,'م000',6),(79514,'مَنْ لَمْ','مَنْ لَمْ',0,1,1.3,'م000',15),(79515,'مَنْ لَمْ يَلِدْ','مَنْ لَمْ يَلِدْ',0,1,1.5333,'م000',15),(79516,'مَنْ لَيْسَ','مَنْ لَيْسَ',0,1,1.3667,'م000',6),(79517,'مَنْ لَيْسَ كَمِثْلِهِ','مَنْ لَيْسَ كَمِثْلِهِ',0,1,1.7333,'م000',6),(79518,'مَنْ مَحا','مَنْ مَحا',0,1,1.3,'م000',6),(79519,'مَنْ مَحا آيَةَ','مَنْ مَحا آيَةَ',0,1,1.5,'م000',6),(79520,'مَنْ مَضى','مَنْ مَضى',0,1,1.3,'م000',6),(79521,'مَنْ مَضى مِنْ','مَنْ مَضى مِنْ',0,1,1.4667,'م000',6),(79522,'مَنْ نَظَرَ','مَنْ نَظَرَ',0,1,1.3667,'م000',6),(79523,'مَنْ نَظَرَ اِلَيْهِ','مَنْ نَظَرَ اِلَيْهِ',0,1,1.6667,'م000',6),(79524,'مَنْ هُوَ','مَنْ هُوَ',0,1,1.3,'م000',15),(79525,'مَنْ هُوَ عَلى','مَنْ هُوَ عَلى',0,1,1.4667,'م000',6),(79526,'مَنْ هُوَ هكَذا','مَنْ هُوَ هكَذا',0,1,1.5,'م000',6),(79527,'مَنْ يَشاءُ','مَنْ يَشاءُ',0,1,1.3667,'م000',15),(79528,'مَنْ يَشاءُ بِغَيْرِ','مَنْ يَشاءُ بِغَيْرِ',0,1,1.6667,'م000',6),(79529,'مَنْ يَعْلَمُ','مَنْ يَعْلَمُ',0,1,1.4333,'م000',15),(79530,'مَنْ يَعْلَمُ خائِنَةَ','مَنْ يَعْلَمُ خائِنَةَ',0,1,1.7333,'م000',6),(79531,'مَنْ يَمْلِكُ','مَنْ يَمْلِكُ',0,1,1.4333,'م000',6),(79532,'مَنْ يَمْلِكُ التَّدْبيرَ','مَنْ يَمْلِكُ التَّدْبيرَ',0,1,1.8333,'م000',6),(79533,'مَنْسِيّاً','مَنْسِيّاً',0,0,0.6667,'م000',6),(79534,'مَنْسِيّاً عِنْدَكَ','مَنْسِيّاً عِنْدَكَ',0,1,1.6333,'م000',6),(79535,'مَنْسِيّاً عِنْدَكَ مُتَعَرِّضاً','مَنْسِيّاً عِنْدَكَ مُتَعَرِّضاً',0,1,2,'م000',6),(79536,'مَواعِظِكَ','مَواعِظِكَ',0,0,0.6667,'م000',6),(79537,'مَواعِظِكَ فيهِ','مَواعِظِكَ فيهِ',0,1,1.5,'م000',6),(79538,'مَواعِظِكَ فيهِ وَاجْتَنَبَ','مَواعِظِكَ فيهِ وَاجْتَنَبَ',0,1,1.9,'م000',6),(79539,'مَوْصُوفاً','مَوْصُوفاً',0,0,0.6667,'م000',6),(79540,'مَوْصُوفاً لا','مَوْصُوفاً لا',0,1,1.4333,'م000',6),(79541,'مَوْصُوفاً لا يَبْلُغُ','مَوْصُوفاً لا يَبْلُغُ',0,1,1.7333,'م000',6),(79542,'مَوْصُوفٌ','مَوْصُوفٌ',0,0,0.6,'م000',6),(79543,'مَوْصُوفٌ وَلا','مَوْصُوفٌ وَلا',0,1,1.4667,'م000',6),(79544,'مَوْصُوفٌ وَلا حَدٌّ','مَوْصُوفٌ وَلا حَدٌّ',0,1,1.6667,'م000',6),(79545,'مَوْصُولاً','مَوْصُولاً',0,0,0.6667,'م000',6),(79546,'مَوْصُولاً وَكَذلِكَ','مَوْصُولاً وَكَذلِكَ',0,1,1.6667,'م000',6),(79547,'مَوْصُولاً وَكَذلِكَ فَاجْعَلْ','مَوْصُولاً وَكَذلِكَ فَاجْعَلْ',0,1,2,'م000',6),(79548,'مَوْضِعَ','مَوْضِعَ',0,0,0.5333,'م000',15),(79549,'مَوْضِعَ كُلِّ','مَوْضِعَ كُلِّ',0,1,1.4667,'م000',6),(79550,'مَوْضِعَ كُلِّ شَكْوى','مَوْضِعَ كُلِّ شَكْوى',0,1,1.7,'م000',6),(79551,'مُؤْمِنٍ','مُؤْمِنٍ',0,0,0.5333,'م000',15),(79552,'مُؤْمِنٍ مَدَحْتَهُ','مُؤْمِنٍ مَدَحْتَهُ',0,1,1.6333,'م000',6),(79553,'مُؤْمِنٍ مَدَحْتَهُ فيهِ','مُؤْمِنٍ مَدَحْتَهُ فيهِ',0,1,1.8,'م000',6),(79554,'مُؤْمِنُ','مُؤْمِنُ',0,0,0.5333,'م000',6),(79555,'مُؤْمِنُ يا','مُؤْمِنُ يا',0,1,1.3667,'م000',6),(79556,'مُؤْمِنُ يا مُهَيْمِنُ','مُؤْمِنُ يا مُهَيْمِنُ',0,1,1.7333,'م000',6),(79557,'مُبْصِرَةً','مُبْصِرَةً',0,0,0.6667,'م000',6),(79558,'مُبْصِرَةً لِتَبْتَغُوا','مُبْصِرَةً لِتَبْتَغُوا',0,1,1.7667,'م000',6),(79559,'مُبْصِرَةً لِتَبْتَغُوا فَضْلاً','مُبْصِرَةً لِتَبْتَغُوا فَضْلاً',0,1,2,'م000',6),(79560,'مُتَعَرِّضاً','مُتَعَرِّضاً',0,0,0.8,'م000',6),(79561,'مُتَعَرِّضاً لِسَخَطِكَ','مُتَعَرِّضاً لِسَخَطِكَ',0,1,1.7667,'م000',6),(79562,'مُتَعَرِّضاً لِسَخَطِكَ وَنِقْمَتِكَ','مُتَعَرِّضاً لِسَخَطِكَ وَنِقْمَتِكَ',0,1,2,'م000',6),(79563,'مُتَفَضِّلاً','مُتَفَضِّلاً',0,0,0.8,'م000',6),(79564,'مُتَفَضِّلاً عَلى','مُتَفَضِّلاً عَلى',0,1,1.5667,'م000',6),(79565,'مُتَكبِّرُ','مُتَكبِّرُ',0,0,0.6667,'م000',6),(79566,'مُتَكبِّرُ يا','مُتَكبِّرُ يا',0,1,1.4333,'م000',6),(79567,'مُتَكبِّرُ يا اَللهُ','مُتَكبِّرُ يا اَللهُ',0,1,1.6667,'م000',6),(79568,'مُتَّصِلاً','مُتَّصِلاً',0,0,0.6667,'م000',12),(79569,'مُتَّصِلاً فيـما','مُتَّصِلاً فيـما',0,1,1.5333,'م000',6),(79570,'مُتَّصِلاً فيـما بَيْنَكَ','مُتَّصِلاً فيـما بَيْنَكَ',0,1,1.8333,'م000',6),(79571,'مُجيبُ','مُجيبُ',0,0,0.4,'م000',12),(79572,'مُجيبُ يا','مُجيبُ يا',0,1,1.3,'م000',6),(79573,'مُجيبُ يا اَللهُ','مُجيبُ يا اَللهُ',0,1,1.5333,'م000',6),(79574,'مُجْرِيَ','مُجْرِيَ',0,0,0.5333,'م000',6),(79575,'مُجْرِيَ الْبُحُورِ','مُجْرِيَ الْبُحُورِ',0,1,1.6333,'م000',6),(79576,'مُجْرِيَ الْبُحُورِ يا','مُجْرِيَ الْبُحُورِ يا',0,1,1.7333,'م000',6),(79577,'مُحمَّدٍ','مُحمَّدٍ',0,0,0.5333,'م000',6),(79578,'مُحمَّدٍ وَاَهْلِ','مُحمَّدٍ وَاَهْلِ',0,1,1.5667,'م000',6),(79579,'مُحمَّدٍ وَاَهْلِ بَيْتِ','مُحمَّدٍ وَاَهْلِ بَيْتِ',0,1,1.8,'م000',6),(79580,'مُحيطٌ','مُحيطٌ',0,0,0.4,'م000',6),(79581,'مُحيطٌ allah\'ım','مُحيطٌ allah',0,1,1.5,'م450',6),(79582,'مُحيطٌ allah\'ım ey','مُحيطٌ allah ey',0,1,1.6,'م450',6),(79583,'مُحَمدٍ','مُحَمدٍ',0,0,0.4667,'م000',6),(79584,'مُحَمدٍ وافْعَلْ','مُحَمدٍ وافْعَلْ',0,1,1.5333,'م000',6),(79585,'مُحَمدٍ وافْعَلْ بي','مُحَمدٍ وافْعَلْ بي',0,1,1.6333,'م000',6),(79586,'مُحَمدٍ وَاَنْ','مُحَمدٍ وَاَنْ',0,1,1.4667,'م000',6),(79587,'مُحَمدٍ وَاَنْ تَجْعَلَ','مُحَمدٍ وَاَنْ تَجْعَلَ',0,1,1.7667,'م000',6),(79588,'مُحَمَّد','مُحَمَّد',0,0,0.5333,'م000',15),(79589,'مُحَمَّد صَلَواتُكَ','مُحَمَّد صَلَواتُكَ',0,1,1.6333,'م000',6),(79590,'مُحَمَّد صَلَواتُكَ عَلَيْهِ','مُحَمَّد صَلَواتُكَ عَلَيْهِ',0,1,1.9333,'م000',6),(79591,'مُحَمَّد وَآلِ','مُحَمَّد وَآلِ',0,1,1.4667,'م000',15),(79592,'مُحَمَّد وَآلِ مُحَمَّد','مُحَمَّد وَآلِ مُحَمَّد',0,1,1.7667,'م000',15),(79593,'مُحَمَّد وَاقْسِمْ','مُحَمَّد وَاقْسِمْ',0,1,1.6,'م000',6),(79594,'مُحَمَّد وَاقْسِمْ لي','مُحَمَّد وَاقْسِمْ لي',0,1,1.7,'م000',6),(79595,'مُحَمَّداً','مُحَمَّداً',0,0,0.6667,'م000',15),(79596,'مُحَمَّداً صَلَّى','مُحَمَّداً صَلَّى',0,1,1.5667,'م000',15),(79597,'مُحَمَّداً صَلَّى اللهُ','مُحَمَّداً صَلَّى اللهُ',0,1,1.7667,'م000',15),(79598,'مُحَمَّداً وآلَ','مُحَمَّداً وآلَ',0,1,1.5,'م000',15),(79599,'مُحَمَّداً وآلَ مُحَمَّدٍ','مُحَمَّداً وآلَ مُحَمَّدٍ',0,1,1.8333,'م000',15),(79600,'مُحَمَّداً وَآلَ','مُحَمَّداً وَآلَ',0,1,1.5333,'م000',15),(79601,'مُحَمَّداً وَآلَ مُحَمَّد','مُحَمَّداً وَآلَ مُحَمَّد',0,1,1.8333,'م000',6),(79602,'مُحَمَّداً وَآلَ مُحَمَّدٍ','مُحَمَّداً وَآلَ مُحَمَّدٍ',0,1,1.8667,'م000',15),(79603,'مُحَمَّدٍ صَلّى','مُحَمَّدٍ صَلّى',0,1,1.5,'م000',6),(79604,'مُحَمَّدٍ صَلّى اللهُ','مُحَمَّدٍ صَلّى اللهُ',0,1,1.7,'م000',6),(79605,'مُحَمَّدٍ عَلَيْهِ','مُحَمَّدٍ عَلَيْهِ',0,1,1.6,'م000',15),(79606,'مُحَمَّدٍ عَلَيْهِ وَعَلَيْهِمُ','مُحَمَّدٍ عَلَيْهِ وَعَلَيْهِمُ',0,1,2,'م000',6),(79607,'مُحَمَّدٍ عَلَيْهِمُ','مُحَمَّدٍ عَلَيْهِمُ',0,1,1.6667,'م000',12),(79608,'مُحَمَّدٍ عَلَيْهِمُ السَّلامُ','مُحَمَّدٍ عَلَيْهِمُ السَّلامُ',0,1,2,'م000',12),(79609,'مُحَمَّدٍ كَما','مُحَمَّدٍ كَما',0,1,1.4667,'م000',15),(79610,'مُحَمَّدٍ كَما اَنْتَ','مُحَمَّدٍ كَما اَنْتَ',0,1,1.7,'م000',6),(79611,'مُحَمَّدٍ وآلِ','مُحَمَّدٍ وآلِ',0,1,1.4667,'م000',15),(79612,'مُحَمَّدٍ وآلِ مُحَمَّدٍ','مُحَمَّدٍ وآلِ مُحَمَّدٍ',0,1,1.8,'م000',15),(79613,'مُحَمَّدٍ وآلِهِ','مُحَمَّدٍ وآلِهِ',0,1,1.5333,'م000',15),(79614,'مُحَمَّدٍ وآلِهِ الطَيِّبينَ','مُحَمَّدٍ وآلِهِ الطَيِّبينَ',0,1,1.9333,'م000',6),(79615,'مُحَمَّدٍ وَآتِني','مُحَمَّدٍ وَآتِني',0,1,1.5667,'م000',6),(79616,'مُحَمَّدٍ وَآتِني كُلَّ','مُحَمَّدٍ وَآتِني كُلَّ',0,1,1.7667,'م000',6),(79617,'مُحَمَّدٍ وَآل','مُحَمَّدٍ وَآل',0,1,1.4667,'م000',6),(79618,'مُحَمَّدٍ وَآل مُحَمدٍ','مُحَمَّدٍ وَآل مُحَمدٍ',0,1,1.7333,'م000',6),(79619,'مُحَمَّدٍ وَآلِ مُحَمدٍ','مُحَمَّدٍ وَآلِ مُحَمدٍ',0,1,1.7667,'م000',6),(79620,'مُحَمَّدٍ وَأنَ','مُحَمَّدٍ وَأنَ',0,1,1.5,'م000',6),(79621,'مُحَمَّدٍ وَأنَ تَفُكَّ','مُحَمَّدٍ وَأنَ تَفُكَّ',0,1,1.7667,'م000',6),(79622,'مُحَمَّدٍ وَاجْعَلْنا','مُحَمَّدٍ وَاجْعَلْنا',0,1,1.7,'م000',6),(79623,'مُحَمَّدٍ وَاجْعَلْنا مِنْ','مُحَمَّدٍ وَاجْعَلْنا مِنْ',0,1,1.8667,'م000',6),(79624,'مُحَمَّدٍ وَاغْفِرْ','مُحَمَّدٍ وَاغْفِرْ',0,1,1.6333,'م000',15),(79625,'مُحَمَّدٍ وَاغْفِرْ لِيَ','مُحَمَّدٍ وَاغْفِرْ لِيَ',0,1,1.8,'م000',6),(79626,'مُحَمَّدٍ وَاَنْ','مُحَمَّدٍ وَاَنْ',0,1,1.5333,'م000',15),(79627,'مُحَمَّدٍ وَاَنْ تَجْعَلَ','مُحَمَّدٍ وَاَنْ تَجْعَلَ',0,1,1.8333,'م000',15),(79628,'مُحَمَّدٍ وَاَنْ يَجْعَاَلك','مُحَمَّدٍ وَاَنْ يَجْعَاَلك',0,1,1.9,'م000',6),(79629,'مُحَمَّدٍ وَاَنْجِزْ','مُحَمَّدٍ وَاَنْجِزْ',0,1,1.6667,'م000',6),(79630,'مُحَمَّدٍ وَاَنْجِزْ لي','مُحَمَّدٍ وَاَنْجِزْ لي',0,1,1.7667,'م000',6),(79631,'مُحَمَّدٍ وَاَهْلِ','مُحَمَّدٍ وَاَهْلِ',0,1,1.6,'م000',15),(79632,'مُحَمَّدٍ وَاَهْلِ بَيْتِهِ','مُحَمَّدٍ وَاَهْلِ بَيْتِهِ',0,1,1.9,'م000',15),(79633,'مُحَمَّدِ','مُحَمَّدِ',0,0,0.6,'م000',15),(79634,'مُحَمَّدِ بْنِ','مُحَمَّدِ بْنِ',0,1,1.4667,'م000',15),(79635,'مُحَمَّدِ بْنِ عَبْدِاللهِ','مُحَمَّدِ بْنِ عَبْدِاللهِ',0,1,1.8667,'م000',6),(79636,'مُدَبِّرَ','مُدَبِّرَ',0,0,0.6,'م000',6),(79637,'مُدَبِّرَ الاُمُورِ','مُدَبِّرَ الاُمُورِ',0,1,1.6333,'م000',6),(79638,'مُدَبِّرَ الاُمُورِ يا','مُدَبِّرَ الاُمُورِ يا',0,1,1.7333,'م000',6),(79639,'مُدَبِّرَ الاُمُورِ...»','مُدَبِّرَ الاُمُورِ...»',0,1,1.7667,'م000',6),(79640,'مُدَبِّرَ الاُمُورِ...» 6','مُدَبِّرَ الاُمُورِ...» 6',0,1,1.8333,'م000',6),(79641,'مُسْتَقْبَلِ','مُسْتَقْبَلِ',0,0,0.8,'م000',6),(79642,'مُسْتَقْبَلِ سَنَتي','مُسْتَقْبَلِ سَنَتي',0,1,1.6333,'م000',6),(79643,'مُسْتَقْبَلِ سَنَتي هذِهِ','مُسْتَقْبَلِ سَنَتي هذِهِ',0,1,1.8333,'م000',6),(79644,'مُسْلِماً','مُسْلِماً',0,0,0.6,'م000',6),(79645,'مُسْلِماً لِمَنْ','مُسْلِماً لِمَنْ',0,1,1.5333,'م000',6),(79646,'مُسْلِماً لِمَنْ قالَ','مُسْلِماً لِمَنْ قالَ',0,1,1.7,'م000',6),(79647,'مُصَوِّرُ','مُصَوِّرُ',0,0,0.6,'م000',6),(79648,'مُصَوِّرُ يا','مُصَوِّرُ يا',0,1,1.4,'م000',6),(79649,'مُصَوِّرُ يا اَللهُ','مُصَوِّرُ يا اَللهُ',0,1,1.6333,'م000',6),(79650,'مُصَوِّرُ يا حَنّانُ','مُصَوِّرُ يا حَنّانُ',0,1,1.6667,'م000',6),(79651,'مُطيعٌ','مُطيعٌ',0,0,0.4,'م000',6),(79652,'مُطيعٌ وَاِلَى','مُطيعٌ وَاِلَى',0,1,1.4667,'م000',6),(79653,'مُطيعٌ وَاِلَى اِرادَتِهِ','مُطيعٌ وَاِلَى اِرادَتِهِ',0,1,1.8333,'م000',6),(79654,'مُظْلِموُنَ','مُظْلِموُنَ',0,0,0.7333,'م000',6),(79655,'مُظْلِموُنَ وَمُجْرِيَ','مُظْلِموُنَ وَمُجْرِيَ',0,1,1.7333,'م000',6),(79656,'مُظْلِموُنَ وَمُجْرِيَ الشَّمْسِ','مُظْلِموُنَ وَمُجْرِيَ الشَّمْسِ',0,1,2,'م000',6),(79657,'مُعْطيهِ','مُعْطيهِ',0,0,0.5333,'م000',6),(79658,'مُعْطيهِ اَحَداً','مُعْطيهِ اَحَداً',0,1,1.5333,'م000',6),(79659,'مُعْطيهِ اَحَداً مِنْ','مُعْطيهِ اَحَداً مِنْ',0,1,1.7,'م000',6),(79660,'مُفَرِّجَ','مُفَرِّجَ',0,0,0.6,'م000',6),(79661,'مُفَرِّجَ هَمِّ','مُفَرِّجَ هَمِّ',0,1,1.5,'م000',6),(79662,'مُفَرِّجَ هَمِّ يَعْقُوبَ','مُفَرِّجَ هَمِّ يَعْقُوبَ',0,1,1.8333,'م000',6),(79663,'مُفَصِّلَ','مُفَصِّلَ',0,0,0.6,'م000',6),(79664,'مُفَصِّلَ كُلِّ','مُفَصِّلَ كُلِّ',0,1,1.5,'م000',6),(79665,'مُفَصِّلَ كُلِّ شَيْءٍ','مُفَصِّلَ كُلِّ شَيْءٍ',0,1,1.7333,'م000',6),(79666,'مُفْتَرَضِ','مُفْتَرَضِ',0,0,0.6667,'م000',6),(79667,'مُفْتَرَضِ طاعَتِكَ','مُفْتَرَضِ طاعَتِكَ',0,1,1.6333,'م000',6),(79668,'مُفْتَرَضِ طاعَتِكَ وَتَقَبَّلْها','مُفْتَرَضِ طاعَتِكَ وَتَقَبَّلْها',0,1,2,'م000',6),(79669,'مُكَوِّرَ','مُكَوِّرَ',0,0,0.6,'م000',6),(79670,'مُكَوِّرَ اللَّيْلِ','مُكَوِّرَ اللَّيْلِ',0,1,1.6333,'م000',6),(79671,'مُكَوِّرَ اللَّيْلِ عَلَى','مُكَوِّرَ اللَّيْلِ عَلَى',0,1,1.8333,'م000',6),(79672,'مُلَيِّنَ','مُلَيِّنَ',0,0,0.6,'م000',6),(79673,'مُلَيِّنَ الْحَديدِ','مُلَيِّنَ الْحَديدِ',0,1,1.6333,'م000',6),(79674,'مُلَيِّنَ الْحَديدِ لِداوُدَ','مُلَيِّنَ الْحَديدِ لِداوُدَ',0,1,1.9333,'م000',6),(79675,'مُلْكِهِ','مُلْكِهِ',0,0,0.5333,'م000',15),(79676,'مُلْكِهِ وَعَلامَةً','مُلْكِهِ وَعَلامَةً',0,1,1.6333,'م000',6),(79677,'مُلْكِهِ وَعَلامَةً مِنْ','مُلْكِهِ وَعَلامَةً مِنْ',0,1,1.8,'م000',6),(79678,'مُنَزِّلَ','مُنَزِّلَ',0,0,0.6,'م000',6),(79679,'مُنَزِّلَ الْقُرْآنِ','مُنَزِّلَ الْقُرْآنِ',0,1,1.6667,'م000',6),(79680,'مُنَزِّلَ الْقُرْآنِ هذا','مُنَزِّلَ الْقُرْآنِ هذا',0,1,1.8,'م000',6),(79681,'مُنَفِّسَ','مُنَفِّسَ',0,0,0.6,'م000',6),(79682,'مُنَفِّسَ غَمِّ','مُنَفِّسَ غَمِّ',0,1,1.5,'م000',6),(79683,'مُنَفِّسَ غَمِّ يُوسُفَ','مُنَفِّسَ غَمِّ يُوسُفَ',0,1,1.7667,'م000',6),(79684,'مُنْتَهى','مُنْتَهى',0,0,0.5333,'م000',19),(79685,'مُنْتَهى التَّسْبيحِ','مُنْتَهى التَّسْبيحِ',0,1,1.6667,'م000',6),(79686,'مُنْتَهى التَّسْبيحِ يا','مُنْتَهى التَّسْبيحِ يا',0,1,1.7667,'م000',6),(79687,'مُنْتَهى اَجَلي','مُنْتَهى اَجَلي',0,1,1.5,'م000',6),(79688,'مُنْتَهى اَجَلي يا','مُنْتَهى اَجَلي يا',0,1,1.6,'م000',6),(79689,'مُنْتَهى اَجَلَي','مُنْتَهى اَجَلَي',0,1,1.5333,'م000',6),(79690,'مُنْتَهى اَجَلَي اَسْأَلُكَ','مُنْتَهى اَجَلَي اَسْأَلُكَ',0,1,1.9,'م000',6),(79691,'مُهَيْمِنُ','مُهَيْمِنُ',0,0,0.6667,'م000',6),(79692,'مُهَيْمِنُ يا','مُهَيْمِنُ يا',0,1,1.4333,'م000',6),(79693,'مُهَيْمِنُ يا عَزيزُ','مُهَيْمِنُ يا عَزيزُ',0,1,1.6667,'م000',6),(79694,'مُوالِياً','مُوالِياً',0,0,0.6,'م000',6),(79695,'مُوالِياً لاَِولِيائِكَ','مُوالِياً لاَِولِيائِكَ',0,1,1.7667,'م000',6),(79696,'مُوالِياً لاَِولِيائِكَ وَمُعادِياً','مُوالِياً لاَِولِيائِكَ وَمُعادِياً',0,1,2,'م000',6),(79697,'مُولِجَ','مُولِجَ',0,0,0.4667,'م000',6),(79698,'مُولِجَ اللَّيْلِ','مُولِجَ اللَّيْلِ',0,1,1.5667,'م000',6),(79699,'مُولِجَ اللَّيْلِ فِي','مُولِجَ اللَّيْلِ فِي',0,1,1.7,'م000',6),(79700,'مِفْتاحَ','مِفْتاحَ',0,0,0.5333,'م000',6),(79701,'مِفْتاحَ شَهْرٍ','مِفْتاحَ شَهْرٍ',0,1,1.5,'م000',6),(79702,'مِفْتاحَ شَهْرٍ حادِثٍ','مِفْتاحَ شَهْرٍ حادِثٍ',0,1,1.7333,'م000',6),(79703,'مِلَّةِ','مِلَّةِ',0,0,0.4667,'م000',6),(79704,'مِلَّةِ اِبْراهيمَ','مِلَّةِ اِبْراهيمَ',0,1,1.6,'م000',6),(79705,'مِلَّةِ اِبْراهيمَ وَفِطْرَتِهِ','مِلَّةِ اِبْراهيمَ وَفِطْرَتِهِ',0,1,2,'م000',6),(79706,'مِمَّنْ اتَّعَظَ','مِمَّنْ اتَّعَظَ',0,1,1.5333,'م000',6),(79707,'مِمَّنْ اتَّعَظَ بِبَيانِ','مِمَّنْ اتَّعَظَ بِبَيانِ',0,1,1.8333,'م000',6),(79708,'مِمَّنْ تُرْقيهِ','مِمَّنْ تُرْقيهِ',0,1,1.5333,'م000',6),(79709,'مِمَّنْ تُرْقيهِ بِكُلِّ','مِمَّنْ تُرْقيهِ بِكُلِّ',0,1,1.8,'م000',6),(79710,'مِمَّنْ شَقِيَ','مِمَّنْ شَقِيَ',0,1,1.4667,'م000',6),(79711,'مِمَّنْ شَقِيَ فَكَسِلَ','مِمَّنْ شَقِيَ فَكَسِلَ',0,1,1.7667,'م000',6),(79712,'مِمَّنْ نَوى','مِمَّنْ نَوى',0,1,1.4,'م000',6),(79713,'مِمَّنْ نَوى فَعَمِلَ','مِمَّنْ نَوى فَعَمِلَ',0,1,1.7,'م000',6),(79714,'مِمَّنْ هُوَ','مِمَّنْ هُوَ',0,1,1.4,'م000',6),(79715,'مِمَّنْ هُوَ عَلى','مِمَّنْ هُوَ عَلى',0,1,1.5667,'م000',6),(79716,'مِمَّنْ يُحِلُّ','مِمَّنْ يُحِلُّ',0,1,1.5,'م000',6),(79717,'مِمَّنْ يُحِلُّ حَلالَهُ','مِمَّنْ يُحِلُّ حَلالَهُ',0,1,1.8,'م000',6),(79718,'مِنَ','مِنَ',0,0,0.2667,'م000',25),(79719,'مِنَ الآثامِ','مِنَ الآثامِ',0,1,1.4,'م000',6),(79720,'مِنَ الآثامِ خالِصاً','مِنَ الآثامِ خالِصاً',0,1,1.6667,'م000',6),(79721,'مِنَ الآثامِ وَالْحَوبَةِ','مِنَ الآثامِ وَالْحَوبَةِ',0,1,1.8333,'م000',6),(79722,'مِنَ الآصارِ','مِنَ الآصارِ',0,1,1.4,'م000',6),(79723,'مِنَ الآصارِ وَالاَجْرامِ','مِنَ الآصارِ وَالاَجْرامِ',0,1,1.8333,'م000',6),(79724,'مِنَ الأَشْقِياءِ','مِنَ الأَشْقِياءِ',0,1,1.5667,'م000',6),(79725,'مِنَ الأَشْقِياءِ فَاْمُحني','مِنَ الأَشْقِياءِ فَاْمُحني',0,1,1.9,'م000',6),(79726,'مِنَ الأَشْقِياءِ وَاْكتُبْني','مِنَ الأَشْقِياءِ وَاْكتُبْني',0,1,1.9667,'م000',6),(79727,'مِنَ الأَمْرِ','مِنَ الأَمْرِ',0,1,1.4333,'م000',15),(79728,'مِنَ الأَمْرِ الْحَكيمِ','مِنَ الأَمْرِ الْحَكيمِ',0,1,1.7667,'م000',6),(79729,'مِنَ الأَمْرِ الَْمحْتُومِ','مِنَ الأَمْرِ الَْمحْتُومِ',0,1,1.8667,'م000',15),(79730,'مِنَ الافاتِ','مِنَ الافاتِ',0,1,1.4,'م000',6),(79731,'مِنَ الافاتِ وَسَلامَةٍ','مِنَ الافاتِ وَسَلامَةٍ',0,1,1.7667,'م000',6),(79732,'مِنَ الاَمْرِ','مِنَ الاَمْرِ',0,1,1.4333,'م000',15),(79733,'مِنَ الاَمْرِ الحَكيمِ','مِنَ الاَمْرِ الحَكيمِ',0,1,1.7333,'م000',6),(79734,'مِنَ الاَمْرِ الْحَكيمِ','مِنَ الاَمْرِ الْحَكيمِ',0,1,1.7667,'م000',15),(79735,'مِنَ الاَمْرِ الَْمحْتُومِ','مِنَ الاَمْرِ الَْمحْتُومِ',0,1,1.8667,'م000',15),(79736,'مِنَ الاَوْزارِ','مِنَ الاَوْزارِ',0,1,1.5,'م000',6),(79737,'مِنَ الاَوْزارِ وَالْخَطايا','مِنَ الاَوْزارِ وَالْخَطايا',0,1,1.9,'م000',6),(79738,'مِنَ الذُّنُوبِ','مِنَ الذُّنُوبِ',0,1,1.5,'م000',15),(79739,'مِنَ الذُّنُوبِ الَّتي','مِنَ الذُّنُوبِ الَّتي',0,1,1.7333,'م000',6),(79740,'مِنَ الذُّنُوبِ فيـما','مِنَ الذُّنُوبِ فيـما',0,1,1.7,'م000',6),(79741,'مِنَ الرِّزْقِ','مِنَ الرِّزْقِ',0,1,1.4667,'م000',15),(79742,'مِنَ الرِّزْقِ الْحَلالِ','مِنَ الرِّزْقِ الْحَلالِ',0,1,1.8,'م000',6),(79743,'مِنَ السَّيِّئاتِ','مِنَ السَّيِّئاتِ',0,1,1.5667,'م000',6),(79744,'مِنَ السَّيِّئاتِ هِلالَ','مِنَ السَّيِّئاتِ هِلالَ',0,1,1.8,'م000',6),(79745,'مِنَ السُّعَداءِ','مِنَ السُّعَداءِ',0,1,1.5333,'م000',6),(79746,'مِنَ السُّعَداءِ فَاِنَّكَ','مِنَ السُّعَداءِ فَاِنَّكَ',0,1,1.8667,'م000',6),(79747,'مِنَ اللَّيْلِ','مِنَ اللَّيْلِ',0,1,1.4667,'م000',6),(79748,'مِنَ اللَّيْلِ فَاِذا','مِنَ اللَّيْلِ فَاِذا',0,1,1.7,'م000',6),(79749,'مِنَ النّارِ','مِنَ النّارِ',0,1,1.4,'م000',21),(79750,'مِنَ النّارِ allah\'ım','مِنَ النّارِ allah',0,1,1.7,'م450',6),(79751,'مِنَ النّارِ وَتُدْخِلَنِى','مِنَ النّارِ وَتُدْخِلَنِى',0,1,1.8667,'م000',6),(79752,'مِنَ الْبَلايا','مِنَ الْبَلايا',0,1,1.4667,'م000',6),(79753,'مِنَ الْبَلايا وَصُنّا','مِنَ الْبَلايا وَصُنّا',0,1,1.7333,'م000',6),(79754,'مِنَ الْخَلْقِ','مِنَ الْخَلْقِ',0,1,1.4667,'م000',15),(79755,'مِنَ الْخَلْقِ اَجْمَعينَ','مِنَ الْخَلْقِ اَجْمَعينَ',0,1,1.8333,'م000',6),(79756,'مِنَ الْعامِلينَ','مِنَ الْعامِلينَ',0,1,1.5333,'م000',6),(79757,'مِنَ الْعامِلينَ الْفائِزينَ','مِنَ الْعامِلينَ الْفائِزينَ',0,1,1.9333,'م000',6),(79758,'مِنَ الْعَمَلِ','مِنَ الْعَمَلِ',0,1,1.4667,'م000',6),(79759,'مِنَ الْعَمَلِ حَتّى','مِنَ الْعَمَلِ حَتّى',0,1,1.6667,'م000',6),(79760,'مِنَ الْعِلَلِ','مِنَ الْعِلَلِ',0,1,1.4667,'م000',6),(79761,'مِنَ الْعِلَلِ وَاَعِنّا','مِنَ الْعِلَلِ وَاَعِنّا',0,1,1.8,'م000',6),(79762,'مِنَ الْقَضاءِ','مِنَ الْقَضاءِ',0,1,1.4667,'م000',15),(79763,'مِنَ الْقَضاءِ الَّذي','مِنَ الْقَضاءِ الَّذي',0,1,1.7,'م000',15),(79764,'مِنَ الْقُرآنِ','مِنَ الْقُرآنِ',0,1,1.4667,'م000',15),(79765,'مِنَ الْقُرآنِ وَخَصَصْتَهُ','مِنَ الْقُرآنِ وَخَصَصْتَهُ',0,1,1.9,'م000',6),(79766,'مِنَ الْقِراءَةِ','مِنَ الْقِراءَةِ',0,1,1.5333,'م000',6),(79767,'مِنَ الْقِراءَةِ وَسَهِّلْ','مِنَ الْقِراءَةِ وَسَهِّلْ',0,1,1.8667,'م000',6),(79768,'مِنَ الْمَرْحُومينَ','مِنَ الْمَرْحُومينَ',0,1,1.6333,'م000',6),(79769,'مِنَ الْمَرْحُومينَ وَلا','مِنَ الْمَرْحُومينَ وَلا',0,1,1.8,'م000',6),(79770,'مِنَ الْمَغْضُوبِ','مِنَ الْمَغْضُوبِ',0,1,1.5667,'م000',6),(79771,'مِنَ الْمَغْضُوبِ عَلَيْهِمْ','مِنَ الْمَغْضُوبِ عَلَيْهِمْ',0,1,1.9333,'م000',6),(79772,'مِنَ الْمَغْفِرَةِ','مِنَ الْمَغْفِرَةِ',0,1,1.6,'م000',6),(79773,'مِنَ الْمَغْفِرَةِ في','مِنَ الْمَغْفِرَةِ في',0,1,1.7,'م000',6),(79774,'مِنَ الْمَيِّتِ','مِنَ الْمَيِّتِ',0,1,1.5,'م000',15),(79775,'مِنَ الْمَيِّتِ وَمُخْرِجَ','مِنَ الْمَيِّتِ وَمُخْرِجَ',0,1,1.8667,'م000',6),(79776,'مِنَ الْهُدى','مِنَ الْهُدى',0,1,1.4,'م000',15),(79777,'مِنَ الْهُدى وَالْفُرْقانِ','مِنَ الْهُدى وَالْفُرْقانِ',0,1,1.8667,'م000',6),(79778,'مِنَ الَْمحْرُومينَ','مِنَ الَْمحْرُومينَ',0,1,1.6333,'م000',6),(79779,'مِنَ الَْمحْرُومينَ allah\'ım','مِنَ الَْمحْرُومينَ allah',0,1,1.9333,'م450',6),(79780,'مِنَكَ','مِنَكَ',0,0,0.4,'م000',6),(79781,'مِنَكَ وَعافِيَةٍ','مِنَكَ وَعافِيَةٍ',0,1,1.5667,'م000',6),(79782,'مِنَكَ وَعافِيَةٍ اِنَّكَ','مِنَكَ وَعافِيَةٍ اِنَّكَ',0,1,1.8333,'م000',6),(79783,'مِنَكَ وَمُعافاةٍ','مِنَكَ وَمُعافاةٍ',0,1,1.5667,'م000',6),(79784,'مِنَكَ وَمُعافاةٍ وَاجْعَلْ','مِنَكَ وَمُعافاةٍ وَاجْعَلْ',0,1,1.9,'م000',6),(79785,'مِنّا','مِنّا',0,0,0.3333,'م000',15),(79786,'مِنّا allah\'ım\'','مِنّا allah',0,1,1.5,'م450',6),(79787,'مِنّا allah\'ım\' hiç','مِنّا allah hiç',0,1,1.6333,'م450',6),(79788,'مِنّا صَلاتَنا','مِنّا صَلاتَنا',0,1,1.4667,'م000',6),(79789,'مِنّا صَلاتَنا وَصِيامَنا','مِنّا صَلاتَنا وَصِيامَنا',0,1,1.8333,'م000',6),(79790,'مِنّا في','مِنّا في',0,1,1.2667,'م000',6),(79791,'مِنّا في يُسْرٍ','مِنّا في يُسْرٍ',0,1,1.5,'م000',6),(79792,'مِنّا مَقْبُولاً','مِنّا مَقْبُولاً',0,1,1.5333,'م000',6),(79793,'مِنّا مَقْبُولاً وَلا','مِنّا مَقْبُولاً وَلا',0,1,1.7,'م000',6),(79794,'مِنّا وَتَسَلَّمْهُ','مِنّا وَتَسَلَّمْهُ',0,1,1.6333,'م000',6),(79795,'مِنّا وَتَسَلَّمْهُ مِنّا','مِنّا وَتَسَلَّمْهُ مِنّا',0,1,1.8333,'م000',6),(79796,'مِنّا وَسَلِّمْنا','مِنّا وَسَلِّمْنا',0,1,1.5667,'م000',6),(79797,'مِنّا وَسَلِّمْنا فيهِ','مِنّا وَسَلِّمْنا فيهِ',0,1,1.7333,'م000',6),(79798,'مِنّا وَسَلِّمْهُ','مِنّا وَسَلِّمْهُ',0,1,1.5667,'م000',6),(79799,'مِنّا وَسَلِّمْهُ لَنا','مِنّا وَسَلِّمْهُ لَنا',0,1,1.7333,'م000',6),(79800,'مِنّي اَخافُ','مِنّي اَخافُ',0,1,1.4,'م000',6),(79801,'مِنّي اَخافُ ضَرَرَ','مِنّي اَخافُ ضَرَرَ',0,1,1.6333,'م000',6),(79802,'مِنّي لَمْ','مِنّي لَمْ',0,1,1.3333,'م000',6),(79803,'مِنّي لَمْ َتَغْفِرْها','مِنّي لَمْ َتَغْفِرْها',0,1,1.7333,'م000',6),(79804,'مِنّي وَاَحْصى','مِنّي وَاَحْصى',0,1,1.4667,'م000',6),(79805,'مِنّي وَاَحْصى لِعَدَدِهِ','مِنّي وَاَحْصى لِعَدَدِهِ',0,1,1.8333,'م000',6),(79806,'مِنَّا','مِنَّا',0,0,0.4,'م000',6),(79807,'مِنَّا الدَّعَواتِ','مِنَّا الدَّعَواتِ',0,1,1.6,'م000',6),(79808,'مِنَّا الدَّعَواتِ وَاغْفِرْ','مِنَّا الدَّعَواتِ وَاغْفِرْ',0,1,1.9333,'م000',6),(79809,'مِنَّا الصَّوْمَ','مِنَّا الصَّوْمَ',0,1,1.5333,'م000',6),(79810,'مِنَّا الصَّوْمَ وَالصَّلاةَ','مِنَّا الصَّوْمَ وَالصَّلاةَ',0,1,1.9333,'م000',6),(79811,'مِنْ آياتِ','مِنْ آياتِ',0,1,1.3333,'م000',6),(79812,'مِنْ آياتِ مُلْكِهِ','مِنْ آياتِ مُلْكِهِ',0,1,1.6333,'م000',6),(79813,'مِنْ الْحَيِّ','مِنْ الْحَيِّ',0,1,1.4333,'م000',6),(79814,'مِنْ الْحَيِّ يا','مِنْ الْحَيِّ يا',0,1,1.5333,'م000',6),(79815,'مِنْ اَرْضى','مِنْ اَرْضى',0,1,1.3667,'م000',6),(79816,'مِنْ اَرْضى مَنْ','مِنْ اَرْضى مَنْ',0,1,1.5333,'م000',6),(79817,'مِنْ اَلْفِ','مِنْ اَلْفِ',0,1,1.3667,'م000',15),(79818,'مِنْ اَلْفِ شَهْرٍ','مِنْ اَلْفِ شَهْرٍ',0,1,1.6,'م000',15),(79819,'مِنْ اَمْرِكَ','مِنْ اَمْرِكَ',0,1,1.4333,'م000',6),(79820,'مِنْ اَمْرِكَ وَاجْعَلْهُ','مِنْ اَمْرِكَ وَاجْعَلْهُ',0,1,1.8333,'م000',6),(79821,'مِنْ اَمْرِكَ وَاَلْطَفَ','مِنْ اَمْرِكَ وَاَلْطَفَ',0,1,1.8,'م000',6),(79822,'مِنْ اَوْلِيائِكَ','مِنْ اَوْلِيائِكَ',0,1,1.5667,'م000',19),(79823,'مِنْ اَوْلِيائِكَ وَاَلْحِقْني','مِنْ اَوْلِيائِكَ وَاَلْحِقْني',0,1,2,'م000',6),(79824,'مِنْ اِجابَتِكَ','مِنْ اِجابَتِكَ',0,1,1.5,'م000',15),(79825,'مِنْ اِجابَتِكَ وَاِنْ','مِنْ اِجابَتِكَ وَاِنْ',0,1,1.7333,'م000',6),(79826,'مِنْ بَلِيَّةٍ','مِنْ بَلِيَّةٍ',0,1,1.4667,'م000',6),(79827,'مِنْ بَلِيَّةٍ يا','مِنْ بَلِيَّةٍ يا',0,1,1.5667,'م000',6),(79828,'مِنْ حَبْلِ','مِنْ حَبْلِ',0,1,1.3667,'م000',6),(79829,'مِنْ حَبْلِ الْوَريدِ','مِنْ حَبْلِ الْوَريدِ',0,1,1.7,'م000',6),(79830,'مِنْ حَظٍّ','مِنْ حَظٍّ',0,1,1.3333,'م000',6),(79831,'مِنْ حَظٍّ لي','مِنْ حَظٍّ لي',0,1,1.4333,'م000',6),(79832,'مِنْ حُجّاجِ','مِنْ حُجّاجِ',0,1,1.4,'م000',15),(79833,'مِنْ حُجّاجِ بَيْتِكَ','مِنْ حُجّاجِ بَيْتِكَ',0,1,1.7,'م000',15),(79834,'مِنْ خَلْقِكَ','مِنْ خَلْقِكَ',0,1,1.4333,'م000',15),(79835,'مِنْ خَلْقِكَ وَاَلْبِسْني','مِنْ خَلْقِكَ وَاَلْبِسْني',0,1,1.8667,'م000',6),(79836,'مِنْ خَيْرِ','مِنْ خَيْرِ',0,1,1.3667,'م000',15),(79837,'مِنْ خَيْرِ ما','مِنْ خَيْرِ ما',0,1,1.4667,'م000',15),(79838,'مِنْ رِزْقِكَ','مِنْ رِزْقِكَ',0,1,1.4333,'م000',15),(79839,'مِنْ رِزْقِكَ الْحلالِ','مِنْ رِزْقِكَ الْحلالِ',0,1,1.7333,'م000',6),(79840,'مِنْ رِزْقِكَ وَيَسِّرْ','مِنْ رِزْقِكَ وَيَسِّرْ',0,1,1.7667,'م000',6),(79841,'مِنْ شَرِّ','مِنْ شَرِّ',0,1,1.3333,'م000',6),(79842,'مِنْ شَرِّ ما','مِنْ شَرِّ ما',0,1,1.4333,'م000',6),(79843,'مِنْ شَهْرِ','مِنْ شَهْرِ',0,1,1.3667,'م000',6),(79844,'مِنْ شَهْرِ رَمَضانَ','مِنْ شَهْرِ رَمَضانَ',0,1,1.6667,'م000',6),(79845,'مِنْ صِيامي','مِنْ صِيامي',0,1,1.3667,'م000',6),(79846,'مِنْ صِيامي لِشَهْرِ','مِنْ صِيامي لِشَهْرِ',0,1,1.6667,'م000',6),(79847,'مِنْ صِيامِنا','مِنْ صِيامِنا',0,1,1.4333,'م000',6),(79848,'مِنْ صِيامِنا اِيّاهُ','مِنْ صِيامِنا اِيّاهُ',0,1,1.7,'م000',6),(79849,'مِنْ عمْري','مِنْ عمْري',0,1,1.3333,'م000',6),(79850,'مِنْ عمْري اِلى','مِنْ عمْري اِلى',0,1,1.5,'م000',6),(79851,'مِنْ عَلاماتِ','مِنْ عَلاماتِ',0,1,1.4333,'م000',6),(79852,'مِنْ عَلاماتِ سُلْطانِهِ','مِنْ عَلاماتِ سُلْطانِهِ',0,1,1.8,'م000',6),(79853,'مِنْ عُتَقائِكَ','مِنْ عُتَقائِكَ',0,1,1.5,'م000',15),(79854,'مِنْ عُتَقائِكَ مِنَ','مِنْ عُتَقائِكَ مِنَ',0,1,1.6667,'م000',6),(79855,'مِنْ عِنْدِكَ','مِنْ عِنْدِكَ',0,1,1.4333,'م000',15),(79856,'مِنْ عِنْدِكَ عَلى','مِنْ عِنْدِكَ عَلى',0,1,1.6,'م000',6),(79857,'مِنْ كُلِّ','مِنْ كُلِّ',0,1,1.3333,'م000',19),(79858,'مِنْ كُلِّ اِثْمٍ','مِنْ كُلِّ اِثْمٍ',0,1,1.5667,'م000',6),(79859,'مِنْ كُلِّ بِرٍّ','مِنْ كُلِّ بِرٍّ',0,1,1.5333,'م000',6),(79860,'مِنْ كُلِّ خَيْرٍ','مِنْ كُلِّ خَيْرٍ',0,1,1.5667,'م000',10),(79861,'مِنْ كُلِّ رَحيمٍ','مِنْ كُلِّ رَحيمٍ',0,1,1.5667,'م000',6),(79862,'مِنْ كُلِّ ضَلالَةٍ','مِنْ كُلِّ ضَلالَةٍ',0,1,1.6333,'م000',6),(79863,'مِنْ كُلِّ عَمَل','مِنْ كُلِّ عَمَل',0,1,1.5333,'م000',6),(79864,'مِنْ كُلِّ كَريمٍ','مِنْ كُلِّ كَريمٍ',0,1,1.5667,'م000',6),(79865,'مِنْ كُلِّ هَوْلٍ','مِنْ كُلِّ هَوْلٍ',0,1,1.5667,'م000',6),(79866,'مِنْ كِتابِكَ','مِنْ كِتابِكَ',0,1,1.4333,'م000',6),(79867,'مِنْ كِتابِكَ الَّذي','مِنْ كِتابِكَ الَّذي',0,1,1.6667,'م000',6),(79868,'مِنْ لَيْلَتي','مِنْ لَيْلَتي',0,1,1.4333,'م000',15),(79869,'مِنْ لَيْلَتي هذِهِ','مِنْ لَيْلَتي هذِهِ',0,1,1.6333,'م000',15),(79870,'مِنْ مُفْتَرَضِ','مِنْ مُفْتَرَضِ',0,1,1.5,'م000',6),(79871,'مِنْ مُفْتَرَضِ طاعَتِكَ','مِنْ مُفْتَرَضِ طاعَتِكَ',0,1,1.8,'م000',6),(79872,'مِنْكَ allah\'ım','مِنْكَ allah',0,1,1.5,'م450',6),(79873,'مِنْكَ allah\'ım bu','مِنْكَ allah bu',0,1,1.6,'م451',6),(79874,'مِنْكَ اِلى','مِنْكَ اِلى',0,1,1.3667,'م000',6),(79875,'مِنْكَ اِلى خَلْقِكَ','مِنْكَ اِلى خَلْقِكَ',0,1,1.6667,'م000',6),(79876,'مِنْكَ عَلى','مِنْكَ عَلى',0,1,1.3667,'م000',6),(79877,'مِنْكَ عَلى ما','مِنْكَ عَلى ما',0,1,1.4667,'م000',6),(79878,'مِنْكَ في','مِنْكَ في',0,1,1.3,'م000',6),(79879,'مِنْكَ في هذِهِ','مِنْكَ في هذِهِ',0,1,1.5,'م000',6),(79880,'مِنْكَ وَاَجْلِبْني','مِنْكَ وَاَجْلِبْني',0,1,1.6333,'م000',6),(79881,'مِنْهُ','مِنْهُ',0,0,0.4,'م000',15),(79882,'مِنْهُ السَّماواتُ','مِنْهُ السَّماواتُ',0,1,1.6,'م000',6),(79883,'مِنْهُ السَّماواتُ وَالأَرْضِ','مِنْهُ السَّماواتُ وَالأَرْضِ',0,1,1.9667,'م000',6),(79884,'مِنْهُ اِلى','مِنْهُ اِلى',0,1,1.3667,'م000',6),(79885,'مِنْهُ اِلى ما','مِنْهُ اِلى ما',0,1,1.4667,'م000',6),(79886,'مِنْهُ وَرِضْواناً','مِنْهُ وَرِضْواناً',0,1,1.6,'م000',6),(79887,'مِنْهُ وَرِضْواناً يا','مِنْهُ وَرِضْواناً يا',0,1,1.7,'م000',6),(79888,'مِنْهُ وَسَلِّمْهُ','مِنْهُ وَسَلِّمْهُ',0,1,1.6,'م000',6),(79889,'مِنْهُ وَسَلِّمْهُ لَنا','مِنْهُ وَسَلِّمْهُ لَنا',0,1,1.7667,'م000',6),(79890,'مِنْهُمْ وَاَعُوذُ','مِنْهُمْ وَاَعُوذُ',0,1,1.6,'م000',6),(79891,'مِنْهُمْ وَاَعُوذُ بِكَ','مِنْهُمْ وَاَعُوذُ بِكَ',0,1,1.7667,'م000',6),(79892,'مِهاداً','مِهاداً',0,0,0.4667,'م000',6),(79893,'مِهاداً وَالْجِبالِ','مِهاداً وَالْجِبالِ',0,1,1.6333,'م000',6),(79894,'مِهاداً وَالْجِبالِ اَوْتاداً','مِهاداً وَالْجِبالِ اَوْتاداً',0,1,1.9667,'م000',6),(79895,'مِّنا','مِّنا',0,0,0.3333,'م000',6),(79896,'مِّنا وَسَلِّمْنا','مِّنا وَسَلِّمْنا',0,1,1.5667,'م000',6),(79897,'مِّنا وَسَلِّمْنا فيهِ','مِّنا وَسَلِّمْنا فيهِ',0,1,1.7333,'م000',6),(79898,'ناسِياً','ناسِياً',0,0,0.4667,'ن000',6),(79899,'ناسِياً لِذِكْرِكَ','ناسِياً لِذِكْرِكَ',0,1,1.6,'ن000',6),(79900,'ناسِياً لِذِكْرِكَ فيـما','ناسِياً لِذِكْرِكَ فيـما',0,1,1.8,'ن000',6),(79901,'نَبيَّكَ','نَبيَّكَ',0,0,0.5333,'ن000',15),(79902,'نَبيَّكَ مُحَمَّداً','نَبيَّكَ مُحَمَّداً',0,1,1.6333,'ن000',6),(79903,'نَبيَّكَ مُحَمَّداً صَلَّى','نَبيَّكَ مُحَمَّداً صَلَّى',0,1,1.8667,'ن000',6),(79904,'نَبِيِّكَ الصّادِقِ','نَبِيِّكَ الصّادِقِ',0,1,1.6333,'ن000',6),(79905,'نَبِيِّكَ الصّادِقِ صَلَّى','نَبِيِّكَ الصّادِقِ صَلَّى',0,1,1.8667,'ن000',6),(79906,'نَبِيِّكَ الْمُرْسَلِ','نَبِيِّكَ الْمُرْسَلِ',0,1,1.7,'ن000',6),(79907,'نَبِيِّكَ الْمُرْسَلِ صَلَوتُكَ','نَبِيِّكَ الْمُرْسَلِ صَلَوتُكَ',0,1,2,'ن000',6),(79908,'نَبِيِّكَ جَعَلْتَهُ','نَبِيِّكَ جَعَلْتَهُ',0,1,1.6667,'ن000',6),(79909,'نَبِيِّكَ جَعَلْتَهُ هادِياً','نَبِيِّكَ جَعَلْتَهُ هادِياً',0,1,1.9333,'ن000',6),(79910,'نَجْوى','نَجْوى',0,0,0.4,'ن000',15),(79911,'نَجْوى وَيا','نَجْوى وَيا',0,1,1.3667,'ن000',6),(79912,'نَجْوى وَيا عالِمَ','نَجْوى وَيا عالِمَ',0,1,1.6,'ن000',6),(79913,'نَحْسَ','نَحْسَ',0,0,0.4,'ن000',6),(79914,'نَحْسَ فيهِ','نَحْسَ فيهِ',0,1,1.3667,'ن000',6),(79915,'نَحْسَ فيهِ ويُمْنٍ','نَحْسَ فيهِ ويُمْنٍ',0,1,1.6333,'ن000',6),(79916,'نَحْنُ','نَحْنُ',0,0,0.4,'ن000',6),(79917,'نَحْنُ مُظْلِموُنَ','نَحْنُ مُظْلِموُنَ',0,1,1.6,'ن000',6),(79918,'نَحْنُ مُظْلِموُنَ وَمُجْرِيَ','نَحْنُ مُظْلِموُنَ وَمُجْرِيَ',0,1,1.9667,'ن000',6),(79919,'نَدَبْتَنا','نَدَبْتَنا',0,0,0.6667,'ن000',6),(79920,'نَدَبْتَنا اِلَيْهِ','نَدَبْتَنا اِلَيْهِ',0,1,1.6333,'ن000',6),(79921,'نَدَبْتَنا اِلَيْهِ مِنْ','نَدَبْتَنا اِلَيْهِ مِنْ',0,1,1.8,'ن000',6),(79922,'نَشَرْتُ','نَشَرْتُ',0,0,0.5333,'ن000',6),(79923,'نَشَرْتُ عَهْدَكَ','نَشَرْتُ عَهْدَكَ',0,1,1.5667,'ن000',6),(79924,'نَشَرْتُ عَهْدَكَ وَكِتابَكَ','نَشَرْتُ عَهْدَكَ وَكِتابَكَ',0,1,1.9333,'ن000',6),(79925,'نَصيبَنا','نَصيبَنا',0,0,0.5333,'ن000',6),(79926,'نَصيبَنا فَاِنَّكَ','نَصيبَنا فَاِنَّكَ',0,1,1.6,'ن000',6),(79927,'نَصيبَنا فَاِنَّكَ الاِلـٰهُ','نَصيبَنا فَاِنَّكَ الاِلـٰهُ',0,1,1.9333,'ن000',6),(79928,'نَظَري','نَظَري',0,0,0.4,'ن000',15),(79929,'نَظَري فيهِ','نَظَري فيهِ',0,1,1.3667,'ن000',6),(79930,'نَظَري فيهِ عِبادَةً','نَظَري فيهِ عِبادَةً',0,1,1.6667,'ن000',6),(79931,'نَظَري فيهِ غَفْلَةً','نَظَري فيهِ غَفْلَةً',0,1,1.6667,'ن000',6),(79932,'نَظَرَ','نَظَرَ',0,0,0.4,'ن000',6),(79933,'نَظَرَ اِلَيْهِ','نَظَرَ اِلَيْهِ',0,1,1.5,'ن000',6),(79934,'نَظَرَ اِلَيْهِ وَاَسْعَدَ','نَظَرَ اِلَيْهِ وَاَسْعَدَ',0,1,1.8667,'ن000',6),(79935,'نَعْماءٍ','نَعْماءٍ',0,0,0.5333,'ن000',6),(79936,'نَعْماءٍ اِنَّكَ','نَعْماءٍ اِنَّكَ',0,1,1.5333,'ن000',6),(79937,'نَعْماءٍ اِنَّكَ سَميعُ','نَعْماءٍ اِنَّكَ سَميعُ',0,1,1.7667,'ن000',6),(79938,'نَفْسي','نَفْسي',0,0,0.4,'ن000',15),(79939,'نَفْسي وَاتِّباعي','نَفْسي وَاتِّباعي',0,1,1.5667,'ن000',6),(79940,'نَفْسي وَاتِّباعي لِهَوايَ','نَفْسي وَاتِّباعي لِهَوايَ',0,1,1.8667,'ن000',6),(79941,'نَفْسي وَاَعْتَرِفُ','نَفْسي وَاَعْتَرِفُ',0,1,1.6333,'ن000',6),(79942,'نَفْسي وَاَعْتَرِفُ لَكَ','نَفْسي وَاَعْتَرِفُ لَكَ',0,1,1.8,'ن000',6),(79943,'نَفْسَكَ','نَفْسَكَ',0,0,0.5333,'ن000',15),(79944,'نَفْسَكَ يا','نَفْسَكَ يا',0,1,1.3667,'ن000',15),(79945,'نَفْسَكَ يا عَظيمُ','نَفْسَكَ يا عَظيمُ',0,1,1.6,'ن000',6),(79946,'نَفْعاً','نَفْعاً',0,0,0.4667,'ن000',6),(79947,'نَفْعاً وَلا','نَفْعاً وَلا',0,1,1.4,'ن000',6),(79948,'نَفْعاً وَلا ضَرّاً','نَفْعاً وَلا ضَرّاً',0,1,1.6333,'ن000',6),(79949,'نَقِيّاً','نَقِيّاً',0,0,0.5333,'ن000',6),(79950,'نَقِيّاً مِنَ','نَقِيّاً مِنَ',0,1,1.4333,'ن000',6),(79951,'نَقِيّاً مِنَ الآثامِ','نَقِيّاً مِنَ الآثامِ',0,1,1.7,'ن000',6),(79952,'نَقْصاً','نَقْصاً',0,0,0.4667,'ن000',6),(79953,'نَقْصاً مِنْ','نَقْصاً مِنْ',0,1,1.4,'ن000',6),(79954,'نَقْصاً مِنْ حَظٍّ','نَقْصاً مِنْ حَظٍّ',0,1,1.6,'ن000',6),(79955,'نَكَدَ','نَكَدَ',0,0,0.4,'ن000',6),(79956,'نَكَدَ مَعَهُ','نَكَدَ مَعَهُ',0,1,1.4333,'ن000',6),(79957,'نَكَدَ مَعَهُ وَيُسْرٍ','نَكَدَ مَعَهُ وَيُسْرٍ',0,1,1.7333,'ن000',6),(79958,'نَوى','نَوى',0,0,0.2667,'ن000',6),(79959,'نَوى فَعَمِلَ','نَوى فَعَمِلَ',0,1,1.4333,'ن000',6),(79960,'نَوى فَعَمِلَ وَلا','نَوى فَعَمِلَ وَلا',0,1,1.6,'ن000',6),(79961,'نَوَّرَ','نَوَّرَ',0,0,0.4667,'ن000',6),(79962,'نَوَّرَ بِكَ','نَوَّرَ بِكَ',0,1,1.4,'ن000',6),(79963,'نَوَّرَ بِكَ الظُّلَمَ','نَوَّرَ بِكَ الظُّلَمَ',0,1,1.7333,'ن000',6),(79964,'نُزُولُ','نُزُولُ',0,0,0.4667,'ن000',6),(79965,'نُزُولُ الْبَلاءِ','نُزُولُ الْبَلاءِ',0,1,1.5667,'ن000',6),(79966,'نُزُولُ الْبَلاءِ وَاغْفِرْ','نُزُولُ الْبَلاءِ وَاغْفِرْ',0,1,1.9,'ن000',6),(79967,'نُور','نُور',0,0,0.2667,'ن000',6),(79968,'نُور وَمُنْتَهى','نُور وَمُنْتَهى',0,1,1.5,'ن000',6),(79969,'نُور وَمُنْتَهى كُلِّ','نُور وَمُنْتَهى كُلِّ',0,1,1.7,'ن000',6),(79970,'نُورَ','نُورَ',0,0,0.3333,'ن000',6),(79971,'نُورَ الْقُدْسِ','نُورَ الْقُدْسِ',0,1,1.5,'ن000',6),(79972,'نُورَ الْقُدْسِ يا','نُورَ الْقُدْسِ يا',0,1,1.6,'ن000',6),(79973,'نُورَ كُلِّ','نُورَ كُلِّ',0,1,1.3667,'ن000',6),(79974,'نُورَ كُلِّ نُور','نُورَ كُلِّ نُور',0,1,1.5333,'ن000',6),(79975,'نُورُ','نُورُ',0,0,0.3333,'ن000',6),(79976,'نُورُ النُّورِ','نُورُ النُّورِ',0,1,1.4667,'ن000',6),(79977,'نُورُ النُّورِ وَرَبَّ','نُورُ النُّورِ وَرَبَّ',0,1,1.7333,'ن000',6),(79978,'نُورُ يا','نُورُ يا',0,1,1.2667,'ن000',6),(79979,'نُورُ يا قُدُّوسُ','نُورُ يا قُدُّوسُ',0,1,1.5667,'ن000',6),(79980,'نُورُ يا نُورَ','نُورُ يا نُورَ',0,1,1.4667,'ن000',6),(79981,'نِعْمَةٍ','نِعْمَةٍ',0,0,0.5333,'ن000',6),(79982,'نِعْمَةٍ يا','نِعْمَةٍ يا',0,1,1.3667,'ن000',6),(79983,'نِعْمَةٍ يا اَللهُ','نِعْمَةٍ يا اَللهُ',0,1,1.6,'ن000',6),(79984,'هادِياً','هادِياً',0,0,0.4667,'ه000',10),(79985,'هادِياً مِنْكَ','هادِياً مِنْكَ',0,1,1.4667,'ه000',6),(79986,'هادِياً مِنْكَ اِلى','هادِياً مِنْكَ اِلى',0,1,1.6333,'ه000',6),(79987,'هذا شَهْرُ','هذا شَهْرُ',0,1,1.3333,'ه000',15),(79988,'هذا شَهْرُ رَمَضانَ','هذا شَهْرُ رَمَضانَ',0,1,1.6333,'ه000',15),(79989,'هذا كِتابُكَ','هذا كِتابُكَ',0,1,1.4,'ه000',6),(79990,'هذا كِتابُكَ الْمُنْزَلُ','هذا كِتابُكَ الْمُنْزَلُ',0,1,1.8,'ه000',6),(79991,'هذا وَارْزُقْنا','هذا وَارْزُقْنا',0,1,1.5,'ه000',6),(79992,'هذا وَارْزُقْنا خَيْرَهُ','هذا وَارْزُقْنا خَيْرَهُ',0,1,1.8,'ه000',6),(79993,'هذا وَقَدْ','هذا وَقَدْ',0,1,1.3333,'ه000',6),(79994,'هذا وَقَدْ اَدَّيْنا','هذا وَقَدْ اَدَّيْنا',0,1,1.6667,'ه000',6),(79995,'هذهِ','هذهِ',0,0,0.2667,'ه000',6),(79996,'هذهِ السَّنَةِ','هذهِ السَّنَةِ',0,1,1.4667,'ه000',6),(79997,'هذهِ السَّنَةِ وَآفاتِها','هذهِ السَّنَةِ وَآفاتِها',0,1,1.8,'ه000',6),(79998,'هذَا الشَّهْرِ','هذَا الشَّهْرِ',0,1,1.4667,'ه000',6),(79999,'هذَا الشَّهْرِ فَاْزدَدْ','هذَا الشَّهْرِ فَاْزدَدْ',0,1,1.8,'ه000',6),(80000,'هذَا الْقُرْآنِ','هذَا الْقُرْآنِ',0,1,1.5,'ه000',6),(80001,'هذَا الْقُرْآنِ وَبِحَقِّ','هذَا الْقُرْآنِ وَبِحَقِّ',0,1,1.8333,'ه000',6),(80002,'هذِهِ','هذِهِ',0,0,0.3333,'ه000',21),(80003,'هذِهِ السّاعَةِ','هذِهِ السّاعَةِ',0,1,1.5,'ه000',12),(80004,'هذِهِ السّاعَةِ السّاعَةَ','هذِهِ السّاعَةِ السّاعَةَ',0,1,1.8333,'ه000',6),(80005,'هذِهِ السَّاعَةِ','هذِهِ السَّاعَةِ',0,1,1.5333,'ه000',6),(80006,'هذِهِ السَّاعَةِ وَفي','هذِهِ السَّاعَةِ وَفي',0,1,1.7,'ه000',6),(80007,'هذِهِ السَّنَةِ','هذِهِ السَّنَةِ',0,1,1.5,'ه000',6),(80008,'هذِهِ السَّنَةِ كُلَّ','هذِهِ السَّنَةِ كُلَّ',0,1,1.7,'ه000',6),(80009,'هذِهِ السَّنَةِ يا','هذِهِ السَّنَةِ يا',0,1,1.6,'ه000',6),(80010,'هذِهِ اللَّيْلَةِ','هذِهِ اللَّيْلَةِ',0,1,1.5667,'ه000',15),(80011,'هذِهِ اللَّيْلَةِ إلاّ','هذِهِ اللَّيْلَةِ إلاّ',0,1,1.7333,'ه000',6),(80012,'هذِهِ اللَّيْلَةِ فِي','هذِهِ اللَّيْلَةِ فِي',0,1,1.7,'ه000',6),(80013,'هذِهِ اللَّيْلَةِ وَاَتْمِمْ','هذِهِ اللَّيْلَةِ وَاَتْمِمْ',0,1,1.9333,'ه000',6),(80014,'هذِهِ اللَّيْلَةِ وَفي','هذِهِ اللَّيْلَةِ وَفي',0,1,1.7333,'ه000',6),(80015,'هذِهِ اَللّـهُمَّ','هذِهِ اَللّـهُمَّ',0,1,1.5667,'ه000',6),(80016,'هذِهِ اَللّـهُمَّ رَبَّ','هذِهِ اَللّـهُمَّ رَبَّ',0,1,1.7667,'ه000',6),(80017,'هذِهِ اَوْ','هذِهِ اَوْ',0,1,1.3333,'ه000',6),(80018,'هذِهِ اَوْ يَتَصَرَّمَ','هذِهِ اَوْ يَتَصَرَّمَ',0,1,1.7333,'ه000',6),(80019,'هذِهِ سِتْرَكَ','هذِهِ سِتْرَكَ',0,1,1.4667,'ه000',6),(80020,'هذِهِ سِتْرَكَ وَنَضِّرْ','هذِهِ سِتْرَكَ وَنَضِّرْ',0,1,1.8,'ه000',6),(80021,'هذِهِ في','هذِهِ في',0,1,1.2667,'ه000',6),(80022,'هذِهِ في حِفْظِكَ','هذِهِ في حِفْظِكَ',0,1,1.5667,'ه000',6),(80023,'هذِهِ وَلَكَ','هذِهِ وَلَكَ',0,1,1.4,'ه000',15),(80024,'هذِهِ وَلَكَ قِبَلي','هذِهِ وَلَكَ قِبَلي',0,1,1.6333,'ه000',15),(80025,'هكَذا','هكَذا',0,0,0.3333,'ه000',6),(80026,'هكَذا غَيْرُهُ','هكَذا غَيْرُهُ',0,1,1.4667,'ه000',6),(80027,'هكَذا غَيْرُهُ ey','هكَذا غَيْرُهُ ey',0,1,1.5667,'ه000',6),(80028,'هكَذا وَلا','هكَذا وَلا',0,1,1.3333,'ه000',6),(80029,'هكَذا وَلا هكَذا','هكَذا وَلا هكَذا',0,1,1.5333,'ه000',6),(80030,'هَذَراً','هَذَراً',0,0,0.4667,'ه000',6),(80031,'هَذَراً اِنَّكَ','هَذَراً اِنَّكَ',0,1,1.5,'ه000',6),(80032,'هَذَراً اِنَّكَ اَنْتَ','هَذَراً اِنَّكَ اَنْتَ',0,1,1.7333,'ه000',6),(80033,'هَمَّهُ','هَمَّهُ',0,0,0.4667,'ه000',15),(80034,'هَمَّهُ وَكَشَفْتَ','هَمَّهُ وَكَشَفْتَ',0,1,1.6,'ه000',6),(80035,'هَمَّهُ وَكَشَفْتَ غَمَّهُ','هَمَّهُ وَكَشَفْتَ غَمَّهُ',0,1,1.8667,'ه000',6),(80036,'هَمِّ','هَمِّ',0,0,0.3333,'ه000',15),(80037,'هَمِّ يَعْقُوبَ','هَمِّ يَعْقُوبَ',0,1,1.5,'ه000',6),(80038,'هَمِّ يَعْقُوبَ عَلَيْهِ','هَمِّ يَعْقُوبَ عَلَيْهِ',0,1,1.8,'ه000',6),(80039,'هَوْلٍ','هَوْلٍ',0,0,0.4,'ه000',6),(80040,'هَوْلٍ اَعْدَدْتَهُ','هَوْلٍ اَعْدَدْتَهُ',0,1,1.6333,'ه000',6),(80041,'هَوْلٍ اَعْدَدْتَهُ لِيَومِ','هَوْلٍ اَعْدَدْتَهُ لِيَومِ',0,1,1.9,'ه000',6),(80042,'هَوْلَ','هَوْلَ',0,0,0.4,'ه000',6),(80043,'هَوْلَ عَدُوِّهِ','هَوْلَ عَدُوِّهِ',0,1,1.5333,'ه000',6),(80044,'هَوْلَ عَدُوِّهِ وَفَرَّجْتَ','هَوْلَ عَدُوِّهِ وَفَرَّجْتَ',0,1,1.9333,'ه000',6),(80045,'هَوْلَ هذهِ','هَوْلَ هذهِ',0,1,1.3667,'ه000',6),(80046,'هَوْلَ هذهِ السَّنَةِ','هَوْلَ هذهِ السَّنَةِ',0,1,1.7,'ه000',6),(80047,'هُدىً لِلنّاسِ','هُدىً لِلنّاسِ',0,1,1.4667,'ه000',6),(80048,'هُدىً لِلنّاسِ وَبَيِّناتٍ','هُدىً لِلنّاسِ وَبَيِّناتٍ',0,1,1.8667,'ه000',6),(80049,'هُوَ','هُوَ',0,0,0.2667,'ه000',21),(80050,'هُوَ اَهْلُهُ','هُوَ اَهْلُهُ',0,1,1.4333,'ه000',6),(80051,'هُوَ اَهْلُهُ يا','هُوَ اَهْلُهُ يا',0,1,1.5333,'ه000',6),(80052,'هُوَ عَلى','هُوَ عَلى',0,1,1.3,'ه000',6),(80053,'هُوَ عَلى غَيْرِ','هُوَ عَلى غَيْرِ',0,1,1.5333,'ه000',6),(80054,'هُوَ 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مُحَمَّدٍ','وآلَ مُحَمَّدٍ',0,1,1.4667,'و000',15),(80072,'وآلَ مُحَمَّدٍ عَلَيْهِ','وآلَ مُحَمَّدٍ عَلَيْهِ',0,1,1.7667,'و000',6),(80073,'وآلَ مُحَمَّدٍ عَلَيْهِمُ','وآلَ مُحَمَّدٍ عَلَيْهِمُ',0,1,1.8333,'و000',6),(80074,'وآلِ','وآلِ',0,0,0.2667,'و000',15),(80075,'وآلِ مُحَمَّدٍ','وآلِ مُحَمَّدٍ',0,1,1.4667,'و000',15),(80076,'وآلِ مُحَمَّدٍ وَاَنْ','وآلِ مُحَمَّدٍ وَاَنْ',0,1,1.7,'و000',6),(80077,'وآلِهِ','وآلِهِ',0,0,0.4,'و000',15),(80078,'وآلِهِ الطَيِّبينَ','وآلِهِ الطَيِّبينَ',0,1,1.6,'و000',6),(80079,'وآلِهِ الطَيِّبينَ وَاجْعَلْ','وآلِهِ الطَيِّبينَ وَاجْعَلْ',0,1,1.9333,'و000',6),(80080,'وآلِهِ هَوْلَ','وآلِهِ هَوْلَ',0,1,1.4333,'و000',6),(80081,'وآلِهِ هَوْلَ عَدُوِّهِ','وآلِهِ هَوْلَ عَدُوِّهِ',0,1,1.7667,'و000',6),(80082,'وآلِهِ وَسُنَّتِهِ','وآلِهِ وَسُنَّتِهِ',0,1,1.6,'و000',6),(80083,'وآلِهِ وَسُنَّتِهِ وَعَلى','وآلِهِ وَسُنَّتِهِ وَعَلى',0,1,1.8333,'و000',6),(80084,'وآلِهِ وَكَلامُكَ','وآلِهِ وَكَلامُكَ',0,1,1.5667,'و000',6),(80085,'وآلِهِ وَكَلامُكَ النّاطِقُ','وآلِهِ وَكَلامُكَ النّاطِقُ',0,1,1.9,'و000',6),(80086,'واحِدُ','واحِدُ',0,0,0.4,'و000',15),(80087,'واحِدُ يا','واحِدُ يا',0,1,1.3,'و000',15),(80088,'واحِدُ يا فَرْدُ','واحِدُ يا فَرْدُ',0,1,1.5333,'و000',6),(80089,'وارِثُ','وارِثُ',0,0,0.4,'و000',6),(80090,'وارِثُ يا','وارِثُ يا',0,1,1.3,'و000',6),(80091,'وارِثُ يا باعِثَ','وارِثُ يا باعِثَ',0,1,1.5333,'و000',6),(80092,'واسْمَعْ','واسْمَعْ',0,0,0.5333,'و000',6),(80093,'واسْمَعْ مِنَّا','واسْمَعْ مِنَّا',0,1,1.5,'و000',6),(80094,'واسْمَعْ مِنَّا الدَّعَواتِ','واسْمَعْ مِنَّا الدَّعَواتِ',0,1,1.9,'و000',6),(80095,'واشْتِغالي','واشْتِغالي',0,0,0.6667,'و000',6),(80096,'واشْتِغالي بِشَهَواتي','واشْتِغالي بِشَهَواتي',0,1,1.7,'و000',6),(80097,'واشْتِغالي بِشَهَواتي فَيَحُولُ','واشْتِغالي بِشَهَواتي فَيَحُولُ',0,1,2,'و000',6),(80098,'وافْعَلْ','وافْعَلْ',0,0,0.5333,'و000',6),(80099,'وافْعَلْ بي','وافْعَلْ بي',0,1,1.3667,'و000',6),(80100,'وافْعَلْ بي كَذ','وافْعَلْ بي كَذ',0,1,1.5,'و000',6),(80101,'والأَنْوارِ','والأَنْوارِ',0,0,0.7333,'و000',6),(80102,'والأَنْوارِ وَالأَرْضِ','والأَنْوارِ وَالأَرْضِ',0,1,1.7333,'و000',6),(80103,'والأَنْوارِ وَالأَرْضِ وَالسَّماءِ','والأَنْوارِ وَالأَرْضِ وَالسَّماءِ',0,1,2,'و000',6),(80104,'والاُفُولِ','والاُفُولِ',0,0,0.6667,'و000',6),(80105,'والاُفُولِ وَالاِنارَةِ','والاُفُولِ وَالاِنارَةِ',0,1,1.7667,'و000',6),(80106,'والاُفُولِ وَالاِنارَةِ والْكُسُوفِ','والاُفُولِ وَالاِنارَةِ والْكُسُوفِ',0,1,2,'و000',6),(80107,'والاِنْعامِ','والاِنْعامِ',0,0,0.7333,'و000',6),(80108,'والاِنْعامِ وَالْجَلالِ','والاِنْعامِ وَالْجَلالِ',0,1,1.7667,'و000',6),(80109,'والاِنْعامِ وَالْجَلالِ وَالاِكْرامِ','والاِنْعامِ وَالْجَلالِ وَالاِكْرامِ',0,1,2,'و000',6),(80110,'والاِيمانِ','والاِيمانِ',0,0,0.6667,'و000',6),(80111,'والاِيمانِ وَالسَّلامَةِ','والاِيمانِ وَالسَّلامَةِ',0,1,1.8,'و000',6),(80112,'والاِيمانِ وَالسَّلامَةِ وَالاِسْلامِ','والاِيمانِ وَالسَّلامَةِ وَالاِسْلامِ',0,1,2,'و000',6),(80113,'والتَّوبَةَ','والتَّوبَةَ',0,0,0.7333,'و000',6),(80114,'والتَّوبَةَ والتَّوْفيقَ','والتَّوبَةَ والتَّوْفيقَ',0,1,1.8,'و000',6),(80115,'والتَّوبَةَ والتَّوْفيقَ لِما','والتَّوبَةَ والتَّوْفيقَ لِما',0,1,1.9667,'و000',6),(80116,'والتَّوْفيقَ','والتَّوْفيقَ',0,0,0.8,'و000',6),(80117,'والتَّوْفيقَ لِما','والتَّوْفيقَ لِما',0,1,1.5667,'و000',6),(80118,'والتَّوْفيقَ لِما وَفَّقْتَ','والتَّوْفيقَ لِما وَفَّقْتَ',0,1,1.9,'و000',6),(80119,'والظُّلَمِ','والظُّلَمِ',0,0,0.6667,'و000',6),(80120,'والظُّلَمِ والأَنْوارِ','والظُّلَمِ والأَنْوارِ',0,1,1.7333,'و000',6),(80121,'والظُّلَمِ والأَنْوارِ وَالأَرْضِ','والظُّلَمِ والأَنْوارِ وَالأَرْضِ',0,1,2,'و000',6),(80122,'والكُرَبِ','والكُرَبِ',0,0,0.6,'و000',6),(80123,'والكُرَبِ العِظام','والكُرَبِ العِظام',0,1,1.5667,'و000',6),(80124,'والكُرَبِ العِظام عَن','والكُرَبِ العِظام عَن',0,1,1.7,'و000',6),(80125,'والنَّهارِ','والنَّهارِ',0,0,0.6667,'و000',6),(80126,'والنَّهارِ وَالْجِبالِ','والنَّهارِ وَالْجِبالِ',0,1,1.7333,'و000',6),(80127,'والنَّهارِ وَالْجِبالِ والْبِحارِ','والنَّهارِ وَالْجِبالِ والْبِحارِ',0,1,2,'و000',6),(80128,'والْبِحارِ','والْبِحارِ',0,0,0.6667,'و000',6),(80129,'والْبِحارِ والظُّلَمِ','والْبِحارِ والظُّلَمِ',0,1,1.7,'و000',6),(80130,'والْبِحارِ والظُّلَمِ والأَنْوارِ','والْبِحارِ والظُّلَمِ والأَنْوارِ',0,1,2,'و000',6),(80131,'والْكُسُوفِ','والْكُسُوفِ',0,0,0.7333,'و000',6),(80132,'والْكُسُوفِ في','والْكُسُوفِ في',0,1,1.4667,'و000',6),(80133,'والْكُسُوفِ في كُلِّ','والْكُسُوفِ في كُلِّ',0,1,1.6667,'و000',6),(80134,'وامْتَهَنَكَ','وامْتَهَنَكَ',0,0,0.8,'و000',6),(80135,'وامْتَهَنَكَ بِالْكَمالِ','وامْتَهَنَكَ بِالْكَمالِ',0,1,1.8,'و000',6),(80136,'وامْتَهَنَكَ بِالْكَمالِ وَالنُّقْصانِ','وامْتَهَنَكَ بِالْكَمالِ وَالنُّقْصانِ',0,1,2,'و000',6),(80137,'واَلْبِسْنا','واَلْبِسْنا',0,0,0.7333,'و000',6),(80138,'واَلْبِسْنا فيهِ','واَلْبِسْنا فيهِ',0,1,1.5333,'و000',6),(80139,'واَلْبِسْنا فيهِ جُنَنَ','واَلْبِسْنا فيهِ جُنَنَ',0,1,1.7667,'و000',6),(80140,'واَنْتَ','واَنْتَ',0,0,0.4667,'و000',6),(80141,'واَنْتَ الصَّمَدُ','واَنْتَ الصَّمَدُ',0,1,1.5667,'و000',6),(80142,'واَنْتَ الصَّمَدُ فلا','واَنْتَ الصَّمَدُ فلا',0,1,1.7,'و000',6),(80143,'واَنْتَ الْعَزيزُ','واَنْتَ الْعَزيزُ',0,1,1.5667,'و000',6),(80144,'واَنْتَ الْعَزيزُ فَلا','واَنْتَ الْعَزيزُ فَلا',0,1,1.7333,'و000',6),(80145,'واَنْتَ الْغُفورُ','واَنْتَ الْغُفورُ',0,1,1.5667,'و000',6),(80146,'واَنْتَ الْغُفورُ وَاَنا','واَنْتَ الْغُفورُ وَاَنا',0,1,1.8,'و000',6),(80147,'وتَمُنَّ','وتَمُنَّ',0,0,0.5333,'و000',6),(80148,'وتَمُنَّ عَليَّ','وتَمُنَّ عَليَّ',0,1,1.5,'و000',6),(80149,'وتَمُنَّ عَليَّ بالأمنِ','وتَمُنَّ عَليَّ بالأمنِ',0,1,1.7667,'و000',6),(80150,'وجَعَلَكَ','وجَعَلَكَ',0,0,0.6,'و000',6),(80151,'وجَعَلَكَ آيَةً','وجَعَلَكَ آيَةً',0,1,1.5,'و000',6),(80152,'وجَعَلَكَ آيَةً مِنْ','وجَعَلَكَ آيَةً مِنْ',0,1,1.6667,'و000',6),(80153,'ويُمْنٍ','ويُمْنٍ',0,0,0.4667,'و000',6),(80154,'ويُمْنٍ لا','ويُمْنٍ لا',0,1,1.3333,'و000',6),(80155,'ويُمْنٍ لا نَكَدَ','ويُمْنٍ لا نَكَدَ',0,1,1.5667,'و000',6),(80156,'وَ تَسْتَجيْبَ','وَ تَسْتَجيْبَ',0,1,1.4667,'و000',6),(80157,'وَ تَسْتَجيْبَ دُعائي','وَ تَسْتَجيْبَ دُعائي',0,1,1.7,'و000',6),(80158,'وَآتِنا','وَآتِنا',0,0,0.4667,'و000',6),(80159,'وَآتِنا فِي','وَآتِنا فِي',0,1,1.3667,'و000',6),(80160,'وَآتِنا فِي الدُّنْيا','وَآتِنا فِي الدُّنْيا',0,1,1.7,'و000',6),(80161,'وَآتِني','وَآتِني',0,0,0.4667,'و000',15),(80162,'وَآتِني كُلَّ','وَآتِني كُلَّ',0,1,1.4333,'و000',6),(80163,'وَآتِني كُلَّ ما','وَآتِني كُلَّ ما',0,1,1.5333,'و000',6),(80164,'وَآفاتِها','وَآفاتِها',0,0,0.6,'و000',6),(80165,'وَآفاتِها وَاَسقامَها','وَآفاتِها وَاَسقامَها',0,1,1.7,'و000',6),(80166,'وَآفاتِها وَاَسقامَها وَفِتْنَتَها','وَآفاتِها وَاَسقامَها وَفِتْنَتَها',0,1,2,'و000',6),(80167,'وَآل','وَآل',0,0,0.2667,'و000',6),(80168,'وَآل مُحَمدٍ','وَآل مُحَمدٍ',0,1,1.4,'و000',6),(80169,'وَآل مُحَمدٍ وافْعَلْ','وَآل مُحَمدٍ وافْعَلْ',0,1,1.7,'و000',6),(80170,'وَآلَ مُحَمَّد','وَآلَ مُحَمَّد',0,1,1.4667,'و000',6),(80171,'وَآلَ مُحَمَّد صَلَواتُكَ','وَآلَ مُحَمَّد صَلَواتُكَ',0,1,1.8333,'و000',6),(80172,'وَآلَ مُحَمَّدٍ','وَآلَ مُحَمَّدٍ',0,1,1.5,'و000',15),(80173,'وَآلَ مُحَمَّدٍ صَلّى','وَآلَ مُحَمَّدٍ صَلّى',0,1,1.7,'و000',6),(80174,'وَآلَ مُحَمَّدٍ صَلَّى','وَآلَ مُحَمَّدٍ صَلَّى',0,1,1.7333,'و000',6),(80175,'وَآلَ مُحَمَّدٍ عَلَيْهِمُ','وَآلَ مُحَمَّدٍ عَلَيْهِمُ',0,1,1.8667,'و000',6),(80176,'وَآلِ مُحَمدٍ','وَآلِ مُحَمدٍ',0,1,1.4333,'و000',6),(80177,'وَآلِ مُحَمدٍ وَاَنْ','وَآلِ مُحَمدٍ وَاَنْ',0,1,1.6667,'و000',6),(80178,'وَآلِ مُحَمَّد','وَآلِ مُحَمَّد',0,1,1.4667,'و000',15),(80179,'وَآلِ مُحَمَّد وَاقْسِمْ','وَآلِ مُحَمَّد وَاقْسِمْ',0,1,1.8,'و000',6),(80180,'وَآلِ مُحَمَّدٍ كَما','وَآلِ مُحَمَّدٍ كَما',0,1,1.6667,'و000',15),(80181,'وَآلِ مُحَمَّدٍ وَأنَ','وَآلِ مُحَمَّدٍ وَأنَ',0,1,1.7,'و000',6),(80182,'وَآلِ مُحَمَّدٍ وَاجْعَلْنا','وَآلِ مُحَمَّدٍ وَاجْعَلْنا',0,1,1.9,'و000',6),(80183,'وَآلِ مُحَمَّدٍ وَاَنْ','وَآلِ مُحَمَّدٍ وَاَنْ',0,1,1.7333,'و000',15),(80184,'وَآلِ مُحَمَّدٍ وَاَنْجِزْ','وَآلِ مُحَمَّدٍ وَاَنْجِزْ',0,1,1.8667,'و000',6),(80185,'وَآلِهِ سَيِّدِ','وَآلِهِ سَيِّدِ',0,1,1.5,'و000',6),(80186,'وَآلِهِ سَيِّدِ الْمُرْسَلينَ','وَآلِهِ سَيِّدِ الْمُرْسَلينَ',0,1,1.9667,'و000',6),(80187,'وَآلِهِ فَلَكَ','وَآلِهِ فَلَكَ',0,1,1.4667,'و000',6),(80188,'وَآلِهِ فَلَكَ الْحَمْدُ','وَآلِهِ فَلَكَ الْحَمْدُ',0,1,1.8,'و000',6),(80189,'وَآلِهِ يَمْحُو','وَآلِهِ يَمْحُو',0,1,1.5,'و000',6),(80190,'وَآلِهِ يَمْحُو اللهُ','وَآلِهِ يَمْحُو اللهُ',0,1,1.7,'و000',6),(80191,'وَأنَ','وَأنَ',0,0,0.3333,'و000',6),(80192,'وَأنَ تَفُكَّ','وَأنَ تَفُكَّ',0,1,1.4333,'و000',6),(80193,'وَأنَ تَفُكَّ رَقَبَتي','وَأنَ تَفُكَّ رَقَبَتي',0,1,1.7333,'و000',6),(80194,'وَاتِّباعي','وَاتِّباعي',0,0,0.6667,'و000',6),(80195,'وَاتِّباعي لِهَوايَ','وَاتِّباعي لِهَوايَ',0,1,1.6333,'و000',6),(80196,'وَاتِّباعي لِهَوايَ واشْتِغالي','وَاتِّباعي لِهَوايَ واشْتِغالي',0,1,2,'و000',6),(80197,'وَاجْتَنَبَ','وَاجْتَنَبَ',0,0,0.7333,'و000',6),(80198,'وَاجْتَنَبَ مَعاصيَكَ','وَاجْتَنَبَ مَعاصيَكَ',0,1,1.7,'و000',6),(80199,'وَاجْتَنَبَ مَعاصيَكَ وَلا','وَاجْتَنَبَ مَعاصيَكَ وَلا',0,1,1.8667,'و000',6),(80200,'وَاجْعَلْ','وَاجْعَلْ',0,0,0.6,'و000',19),(80201,'وَاجْعَلْ رِزْقَكَ','وَاجْعَلْ رِزْقَكَ',0,1,1.6,'و000',6),(80202,'وَاجْعَلْ رِزْقَكَ لَنا','وَاجْعَلْ رِزْقَكَ لَنا',0,1,1.7667,'و000',6),(80203,'وَاجْعَلْ صِيامَنا','وَاجْعَلْ صِيامَنا',0,1,1.6,'و000',6),(80204,'وَاجْعَلْ صِيامَنا مَقْبُولاً','وَاجْعَلْ صِيامَنا مَقْبُولاً',0,1,1.9667,'و000',6),(80205,'وَاجْعَلْ فيـما','وَاجْعَلْ فيـما',0,1,1.5,'و000',6),(80206,'وَاجْعَلْ فيـما تَقْضي','وَاجْعَلْ فيـما تَقْضي',0,1,1.7333,'و000',6),(80207,'وَاجْعَلْ لَنا','وَاجْعَلْ لَنا',0,1,1.4667,'و000',6),(80208,'وَاجْعَلْ لَنا فيهِ','وَاجْعَلْ لَنا فيهِ',0,1,1.6333,'و000',6),(80209,'وَاجْعَلْنا','وَاجْعَلْنا',0,0,0.7333,'و000',6),(80210,'وَاجْعَلْنا مِنَ','وَاجْعَلْنا مِنَ',0,1,1.5333,'و000',6),(80211,'وَاجْعَلْنا مِنَ الْعامِلينَ','وَاجْعَلْنا مِنَ الْعامِلينَ',0,1,1.9333,'و000',6),(80212,'وَاجْعَلْنا مِنَ الْمَرْحُومينَ','وَاجْعَلْنا مِنَ الْمَرْحُومينَ',0,1,2,'و000',6),(80213,'وَاجْعَلْنا مِنْ','وَاجْعَلْنا مِنْ',0,1,1.5333,'و000',6),(80214,'وَاجْعَلْنا مِنْ اَرْضى','وَاجْعَلْنا مِنْ اَرْضى',0,1,1.7667,'و000',6),(80215,'وَاجْعَلْني','وَاجْعَلْني',0,0,0.7333,'و000',19),(80216,'وَاجْعَلْني مِمَّنْ','وَاجْعَلْني مِمَّنْ',0,1,1.6333,'و000',15),(80217,'وَاجْعَلْني مِمَّنْ اتَّعَظَ','وَاجْعَلْني مِمَّنْ اتَّعَظَ',0,1,1.9333,'و000',6),(80218,'وَاجْعَلْني مِمَّنْ تُرْقيهِ','وَاجْعَلْني مِمَّنْ تُرْقيهِ',0,1,1.9333,'و000',6),(80219,'وَاجْعَلْهُ','وَاجْعَلْهُ',0,0,0.7333,'و000',6),(80220,'وَاجْعَلْهُ حَلالاً','وَاجْعَلْهُ حَلالاً',0,1,1.6333,'و000',6),(80221,'وَاجْعَلْهُ حَلالاً طَيِّباً','وَاجْعَلْهُ حَلالاً طَيِّباً',0,1,1.9333,'و000',6),(80222,'وَاجْعَلْهُ لي','وَاجْعَلْهُ لي',0,1,1.4667,'و000',6),(80223,'وَاجْعَلْهُ لي اُنْساً','وَاجْعَلْهُ لي اُنْساً',0,1,1.7333,'و000',6),(80224,'وَارْزُقْنا','وَارْزُقْنا',0,0,0.7333,'و000',15),(80225,'وَارْزُقْنا خَيْرَهُ','وَارْزُقْنا خَيْرَهُ',0,1,1.6667,'و000',6),(80226,'وَارْزُقْنا خَيْرَهُ وَعَوْنَهُ','وَارْزُقْنا خَيْرَهُ وَعَوْنَهُ',0,1,2,'و000',6),(80227,'وَارْزُقْني','وَارْزُقْني',0,0,0.7333,'و000',19),(80228,'وَارْزُقْني فيها','وَارْزُقْني فيها',0,1,1.5333,'و000',15),(80229,'وَارْزُقْني فيها ذِكْرَكَ','وَارْزُقْني فيها ذِكْرَكَ',0,1,1.8333,'و000',15),(80230,'وَاسْتَعْمِلْ','وَاسْتَعْمِلْ',0,0,0.8667,'و000',6),(80231,'وَاسْتَعْمِلْ بِالْقُرآنِ','وَاسْتَعْمِلْ بِالْقُرآنِ',0,1,1.8333,'و000',6),(80232,'وَاسْتَعْمِلْ بِالْقُرآنِ بَدَني','وَاسْتَعْمِلْ بِالْقُرآنِ بَدَني',0,1,2,'و000',6),(80233,'وَاسْتَكانَ','وَاسْتَكانَ',0,0,0.7333,'و000',6),(80234,'وَاسْتَكانَ وَاعْتَرَفَ','وَاسْتَكانَ وَاعْتَرَفَ',0,1,1.7667,'و000',6),(80235,'وَاسْتَكانَ وَاعْتَرَفَ وَاَسْأَلكَ','وَاسْتَكانَ وَاعْتَرَفَ وَاَسْأَلكَ',0,1,2,'و000',6),(80236,'وَاسْتِحْقاقَ','وَاسْتِحْقاقَ',0,0,0.8667,'و000',6),(80237,'وَاسْتِحْقاقَ حَقائِقِ','وَاسْتِحْقاقَ حَقائِقِ',0,1,1.7333,'و000',6),(80238,'وَاسْتِحْقاقَ حَقائِقِ الاِيمانِ','وَاسْتِحْقاقَ حَقائِقِ الاِيمانِ',0,1,2,'و000',6),(80239,'وَاصْرِفْ','وَاصْرِفْ',0,0,0.6,'و000',15),(80240,'وَاصْرِفْ عَنّا','وَاصْرِفْ عَنّا',0,1,1.5,'و000',6),(80241,'وَاصْرِفْ عَنّا ضُرَّهُ','وَاصْرِفْ عَنّا ضُرَّهُ',0,1,1.7667,'و000',6),(80242,'وَاعْتَرَفَ','وَاعْتَرَفَ',0,0,0.7333,'و000',6),(80243,'وَاعْتَرَفَ وَاَسْأَلكَ','وَاعْتَرَفَ وَاَسْأَلكَ',0,1,1.7667,'و000',6),(80244,'وَاعْتَرَفَ وَاَسْأَلكَ اَنْ','وَاعْتَرَفَ وَاَسْأَلكَ اَنْ',0,1,1.9333,'و000',6),(80245,'وَاعْصِمْنا','وَاعْصِمْنا',0,0,0.7333,'و000',6),(80246,'وَاعْصِمْنا فيهِ','وَاعْصِمْنا فيهِ',0,1,1.5333,'و000',6),(80247,'وَاعْصِمْنا فيهِ مِنَ','وَاعْصِمْنا فيهِ مِنَ',0,1,1.7,'و000',6),(80248,'وَاعْصِمْنا مِنَ','وَاعْصِمْنا مِنَ',0,1,1.5333,'و000',6),(80249,'وَاعْصِمْنا مِنَ الْبَلايا','وَاعْصِمْنا مِنَ الْبَلايا',0,1,1.8667,'و000',6),(80250,'وَاغْفِرْ','وَاغْفِرْ',0,0,0.6,'و000',21),(80251,'وَاغْفِرْ ليَ','وَاغْفِرْ ليَ',0,1,1.4333,'و000',6),(80252,'وَاغْفِرْ ليَ الذُّنُوبَ','وَاغْفِرْ ليَ الذُّنُوبَ',0,1,1.8,'و000',6),(80253,'وَاغْفِرْ لَنا','وَاغْفِرْ لَنا',0,1,1.4667,'و000',21),(80254,'وَاغْفِرْ لَنا تَقْصيرَنا','وَاغْفِرْ لَنا تَقْصيرَنا',0,1,1.8333,'و000',6),(80255,'وَاغْفِرْ لَنَا','وَاغْفِرْ لَنَا',0,1,1.5,'و000',6),(80256,'وَاغْفِرْ لَنَا الْخَطيئاتِ','وَاغْفِرْ لَنَا الْخَطيئاتِ',0,1,1.9,'و000',6),(80257,'وَاغْفِرْ لِيَ','وَاغْفِرْ لِيَ',0,1,1.4667,'و000',15),(80258,'وَاغْفِرْ لِيَ الذُّنُوبَ','وَاغْفِرْ لِيَ الذُّنُوبَ',0,1,1.8333,'و000',15),(80259,'وَافْعَلْ','وَافْعَلْ',0,0,0.6,'و000',6),(80260,'وَافْعَلْ بي','وَافْعَلْ بي',0,1,1.4,'و000',6),(80261,'وَافْعَلْ بي ما','وَافْعَلْ بي ما',0,1,1.5,'و000',6),(80262,'وَاقْبَلْ','وَاقْبَلْ',0,0,0.6,'و000',19),(80263,'وَاقْبَلْ مِنَّا','وَاقْبَلْ مِنَّا',0,1,1.5333,'و000',6),(80264,'وَاقْبَلْ مِنَّا الصَّوْمَ','وَاقْبَلْ مِنَّا الصَّوْمَ',0,1,1.8667,'و000',6),(80265,'وَاقْسِمْ','وَاقْسِمْ',0,0,0.6,'و000',15),(80266,'وَاقْسِمْ لي','وَاقْسِمْ لي',0,1,1.4,'و000',15),(80267,'وَاقْسِمْ لي حِلْماً','وَاقْسِمْ لي حِلْماً',0,1,1.6667,'و000',6),(80268,'وَالآخِرينَ','وَالآخِرينَ',0,0,0.7333,'و000',15),(80269,'وَالآخِرينَ اِغْفِرْ','وَالآخِرينَ اِغْفِرْ',0,1,1.6667,'و000',6),(80270,'وَالآخِرينَ اِغْفِرْ لَنا','وَالآخِرينَ اِغْفِرْ لَنا',0,1,1.8333,'و000',6),(80271,'وَالآخِرَةِ وَرَحيمَهُما','وَالآخِرَةِ وَرَحيمَهُما',0,1,1.8,'و000',6),(80272,'وَالآخِرَةِ وَرَحيمَهُما يا','وَالآخِرَةِ وَرَحيمَهُما يا',0,1,1.9,'و000',6),(80273,'وَالآلاءُ','وَالآلاءُ',0,0,0.6,'و000',15),(80274,'وَالآلاءُ اَسْأَلُكَ','وَالآلاءُ اَسْأَلُكَ',0,1,1.6667,'و000',15),(80275,'وَالآلاءُ اَسْأَلُكَ اَنْ','وَالآلاءُ اَسْأَلُكَ اَنْ',0,1,1.8333,'و000',6),(80276,'وَالآلاءِ','وَالآلاءِ',0,0,0.6,'و000',6),(80277,'وَالآلاءِ اَسْأَلكَ','وَالآلاءِ اَسْأَلكَ',0,1,1.6333,'و000',6),(80278,'وَالآلاءِ اَسْأَلكَ اَنْ','وَالآلاءِ اَسْأَلكَ اَنْ',0,1,1.8,'و000',6),(80279,'وَالآلاءِ لا','وَالآلاءِ لا',0,1,1.4,'و000',6),(80280,'وَالأَرْضِ مِهاداً','وَالأَرْضِ مِهاداً',0,1,1.6,'و000',6),(80281,'وَالأَرْضِ مِهاداً وَالْجِبالِ','وَالأَرْضِ مِهاداً وَالْجِبالِ',0,1,2,'و000',6),(80282,'وَالأَرْضِ وَالسَّماءِ','وَالأَرْضِ وَالسَّماءِ',0,1,1.7333,'و000',6),(80283,'وَالأَرْضِ وَالسَّماءِ يا','وَالأَرْضِ وَالسَّماءِ يا',0,1,1.8333,'و000',6),(80284,'وَالأَرْضِ وَمابَيْنَهُما','وَالأَرْضِ وَمابَيْنَهُما',0,1,1.8333,'و000',6),(80285,'وَالأَرْضِ وَمابَيْنَهُما طَرْفَةَ','وَالأَرْضِ وَمابَيْنَهُما طَرْفَةَ',0,1,2,'و000',6),(80286,'وَالأَمْثالُ','وَالأَمْثالُ',0,0,0.8,'و000',6),(80287,'وَالأَمْثالُ الْعُلْيا','وَالأَمْثالُ الْعُلْيا',0,1,1.7333,'و000',6),(80288,'وَالأَمْثالُ الْعُلْيا وَالْكِبْرِياءُ','وَالأَمْثالُ الْعُلْيا وَالْكِبْرِياءُ',0,1,2,'و000',6),(80289,'وَالاسْتِعْدادَ','وَالاسْتِعْدادَ',0,0,1,'و000',6),(80290,'وَالاسْتِعْدادَ لِلْمَوْتِ','وَالاسْتِعْدادَ لِلْمَوْتِ',0,1,1.8667,'و000',6),(80291,'وَالاسْتِعْدادَ لِلْمَوْتِ قَبْلَ','وَالاسْتِعْدادَ لِلْمَوْتِ قَبْلَ',0,1,2,'و000',6),(80292,'وَالاَجْرامِ','وَالاَجْرامِ',0,0,0.8,'و000',6),(80293,'وَالاَجْرامِ اَللّـهُمَّ','وَالاَجْرامِ اَللّـهُمَّ',0,1,1.8,'و000',6),(80294,'وَالاَجْرامِ اَللّـهُمَّ لا','وَالاَجْرامِ اَللّـهُمَّ لا',0,1,1.9,'و000',6),(80295,'وَالاَرْحَمُ','وَالاَرْحَمُ',0,0,0.8,'و000',6),(80296,'وَالاَرْحَمُ مِنْ','وَالاَرْحَمُ مِنْ',0,1,1.5667,'و000',6),(80297,'وَالاَرْحَمُ مِنْ كُلِّ','وَالاَرْحَمُ مِنْ كُلِّ',0,1,1.7667,'و000',6),(80298,'وَالاَمْثالُ','وَالاَمْثالُ',0,0,0.8,'و000',15),(80299,'وَالاَمْثالُ الْعُلْيا','وَالاَمْثالُ الْعُلْيا',0,1,1.7333,'و000',15),(80300,'وَالاَمْثالُ الْعُلْيا وَالْكِبْرِياءُ','وَالاَمْثالُ الْعُلْيا وَالْكِبْرِياءُ',0,1,2,'و000',15),(80301,'وَالاِسْلامِ','وَالاِسْلامِ',0,0,0.8,'و000',6),(80302,'وَالاِسْلامِ وَالْعافِيَةِ','وَالاِسْلامِ وَالْعافِيَةِ',0,1,1.8667,'و000',6),(80303,'وَالاِسْلامِ وَالْعافِيَةِ الُْمجَلَّلَةِ','وَالاِسْلامِ وَالْعافِيَةِ الُْمجَلَّلَةِ',0,1,2,'و000',6),(80304,'وَالاِسْلامِ وَالْمُسارَعَةِ','وَالاِسْلامِ وَالْمُسارَعَةِ',0,1,1.9333,'و000',6),(80305,'وَالاِسْلامِ وَالْمُسارَعَةِ اِلى','وَالاِسْلامِ وَالْمُسارَعَةِ اِلى',0,1,2,'و000',6),(80306,'وَالاِكْرام','وَالاِكْرام',0,0,0.7333,'و000',6),(80307,'وَالاِكْرام يا','وَالاِكْرام يا',0,1,1.4667,'و000',6),(80308,'وَالاِكْرام يا رِحْمنَ','وَالاِكْرام يا رِحْمنَ',0,1,1.7333,'و000',6),(80309,'وَالاِكْرامِ','وَالاِكْرامِ',0,0,0.8,'و000',21),(80310,'وَالاِكْرامِ يا','وَالاِكْرامِ يا',0,1,1.5,'و000',12),(80311,'وَالاِكْرامِ يا اَللهُ','وَالاِكْرامِ يا اَللهُ',0,1,1.7333,'و000',6),(80312,'وَالاِنابَةَ','وَالاِنابَةَ',0,0,0.8,'و000',6),(80313,'وَالاِنابَةَ اِلى','وَالاِنابَةَ اِلى',0,1,1.5667,'و000',6),(80314,'وَالاِنابَةَ اِلى دارِ','وَالاِنابَةَ اِلى دارِ',0,1,1.7333,'و000',6),(80315,'وَالاِنابَةَ والتَّوبَةَ','وَالاِنابَةَ والتَّوبَةَ',0,1,1.8,'و000',6),(80316,'وَالاِنابَةَ والتَّوبَةَ والتَّوْفيقَ','وَالاِنابَةَ والتَّوبَةَ والتَّوْفيقَ',0,1,2,'و000',6),(80317,'وَالاِنابَةَ وَالتَّوفيقَ','وَالاِنابَةَ وَالتَّوفيقَ',0,1,1.8333,'و000',6),(80318,'وَالاِنابَةَ وَالتَّوفيقَ لِما','وَالاِنابَةَ وَالتَّوفيقَ لِما',0,1,2,'و000',6),(80319,'وَالاِنابَةَ وَالتَّوْبَةَ','وَالاِنابَةَ وَالتَّوْبَةَ',0,1,1.8667,'و000',6),(80320,'وَالاِنابَةَ وَالتَّوْبَةَ والتَّوْفيقَ','وَالاِنابَةَ وَالتَّوْبَةَ والتَّوْفيقَ',0,1,2,'و000',6),(80321,'وَالاِنابَةَ وَالتَّوْبَةَ وَالتَّوْفيقَ','وَالاِنابَةَ وَالتَّوْبَةَ وَالتَّوْفيقَ',0,1,2,'و000',6),(80322,'وَالاِنابَةَ وَالتَّوْبَهَ','وَالاِنابَةَ وَالتَّوْبَهَ',0,1,1.8667,'و000',6),(80323,'وَالاِنابَةَ وَالتَّوْبَهَ وَالتَّوْفيقَ','وَالاِنابَةَ وَالتَّوْبَهَ وَالتَّوْفيقَ',0,1,2,'و000',6),(80324,'وَالاِنابَةَ وَالتَّوْفيقَ','وَالاِنابَةَ وَالتَّوْفيقَ',0,1,1.8667,'و000',6),(80325,'وَالاِنابَةَ وَالتَّوْفيقَ لِما','وَالاِنابَةَ وَالتَّوْفيقَ لِما',0,1,2,'و000',6),(80326,'وَالاِنارَةِ','وَالاِنارَةِ',0,0,0.8,'و000',6),(80327,'وَالاِنارَةِ والْكُسُوفِ','وَالاِنارَةِ والْكُسُوفِ',0,1,1.8,'و000',6),(80328,'وَالاِنارَةِ والْكُسُوفِ في','وَالاِنارَةِ والْكُسُوفِ في',0,1,1.9,'و000',6),(80329,'وَالاِيمانِ','وَالاِيمانِ',0,0,0.7333,'و000',6),(80330,'وَالاِيمانِ وَالسَّلامَةِ','وَالاِيمانِ وَالسَّلامَةِ',0,1,1.8333,'و000',6),(80331,'وَالاِيمانِ وَالسَّلامَةِ وَالاِسْلامِ','وَالاِيمانِ وَالسَّلامَةِ وَالاِسْلامِ',0,1,2,'و000',6),(80332,'وَالاَْمْثالُ','وَالاَْمْثالُ',0,0,0.8667,'و000',6),(80333,'وَالاَْمْثالُ الْعُلْيا','وَالاَْمْثالُ الْعُلْيا',0,1,1.7667,'و000',6),(80334,'وَالاَْمْثالُ الْعُلْيا وَالْكِبْرِياءُ','وَالاَْمْثالُ الْعُلْيا وَالْكِبْرِياءُ',0,1,2,'و000',6),(80335,'وَالتَّقْوى','وَالتَّقْوى',0,0,0.7333,'و000',6),(80336,'وَالتَّقْوى مَوْصُولاً','وَالتَّقْوى مَوْصُولاً',0,1,1.7333,'و000',6),(80337,'وَالتَّقْوى مَوْصُولاً وَكَذلِكَ','وَالتَّقْوى مَوْصُولاً وَكَذلِكَ',0,1,2,'و000',6),(80338,'وَالتَّوفيقَ','وَالتَّوفيقَ',0,0,0.8,'و000',6),(80339,'وَالتَّوفيقَ لِما','وَالتَّوفيقَ لِما',0,1,1.5667,'و000',6),(80340,'وَالتَّوفيقَ لِما وَفَّقْتَ','وَالتَّوفيقَ لِما وَفَّقْتَ',0,1,1.9,'و000',6),(80341,'وَالتَّوْبَةَ','وَالتَّوْبَةَ',0,0,0.8667,'و000',6),(80342,'وَالتَّوْبَةَ والتَّوْفيقَ','وَالتَّوْبَةَ والتَّوْفيقَ',0,1,1.8667,'و000',6),(80343,'وَالتَّوْبَةَ والتَّوْفيقَ لِما','وَالتَّوْبَةَ والتَّوْفيقَ لِما',0,1,2,'و000',6),(80344,'وَالتَّوْبَةَ وَالتَّوْفيقَ','وَالتَّوْبَةَ وَالتَّوْفيقَ',0,1,1.9,'و000',6),(80345,'وَالتَّوْبَةَ وَالتَّوْفيقَ لِما','وَالتَّوْبَةَ وَالتَّوْفيقَ لِما',0,1,2,'و000',6),(80346,'وَالتَّوْبَةِ','وَالتَّوْبَةِ',0,0,0.8667,'و000',6),(80347,'وَالتَّوْبَةِ وَاعْصِمْنا','وَالتَّوْبَةِ وَاعْصِمْنا',0,1,1.8333,'و000',6),(80348,'وَالتَّوْبَةِ وَاعْصِمْنا فيهِ','وَالتَّوْبَةِ وَاعْصِمْنا فيهِ',0,1,2,'و000',6),(80349,'وَالتَّوْبَهَ','وَالتَّوْبَهَ',0,0,0.8667,'و000',6),(80350,'وَالتَّوْبَهَ وَالتَّوْفيقَ','وَالتَّوْبَهَ وَالتَّوْفيقَ',0,1,1.9,'و000',6),(80351,'وَالتَّوْبَهَ وَالتَّوْفيقَ لِما','وَالتَّوْبَهَ وَالتَّوْفيقَ لِما',0,1,2,'و000',6),(80352,'وَالتَّوْفيقَ','وَالتَّوْفيقَ',0,0,0.8667,'و000',6),(80353,'وَالتَّوْفيقَ لِما','وَالتَّوْفيقَ لِما',0,1,1.6,'و000',6),(80354,'وَالتَّوْفيقَ لِما وَفَّقْتَ','وَالتَّوْفيقَ لِما وَفَّقْتَ',0,1,1.9333,'و000',6),(80355,'وَالرَّبُّ','وَالرَّبُّ',0,0,0.6667,'و000',6),(80356,'وَالرَّبُّ الْقَريبُ','وَالرَّبُّ الْقَريبُ',0,1,1.6667,'و000',6),(80357,'وَالرَّبُّ الْقَريبُ وَاَنْتَ','وَالرَّبُّ الْقَريبُ وَاَنْتَ',0,1,1.9667,'و000',6),(80358,'وَالرَّغَبَةَ','وَالرَّغَبَةَ',0,0,0.8667,'و000',6),(80359,'وَالرَّغَبَةَ اِلَيْكَ','وَالرَّغَبَةَ اِلَيْكَ',0,1,1.7333,'و000',6),(80360,'وَالرَّغَبَةَ اِلَيْكَ وَالاِنابَةَ','وَالرَّغَبَةَ اِلَيْكَ وَالاِنابَةَ',0,1,2,'و000',6),(80361,'وَالرَّغْبَةَ','وَالرَّغْبَةَ',0,0,0.8667,'و000',15),(80362,'وَالرَّغْبَةَ اِلَيْكَ','وَالرَّغْبَةَ اِلَيْكَ',0,1,1.7333,'و000',6),(80363,'وَالرَّغْبَةَ اِلَيْكَ وَالاِنابَةَ','وَالرَّغْبَةَ اِلَيْكَ وَالاِنابَةَ',0,1,2,'و000',6),(80364,'وَالسَّلامَةَ','وَالسَّلامَةَ',0,0,0.8667,'و000',15),(80365,'وَالسَّلامَةَ مِنْ','وَالسَّلامَةَ مِنْ',0,1,1.6,'و000',6),(80366,'وَالسَّلامَةَ مِنْ كُلِّ','وَالسَّلامَةَ مِنْ كُلِّ',0,1,1.8,'و000',6),(80367,'وَالسَّلامَةِ','وَالسَّلامَةِ',0,0,0.8667,'و000',6),(80368,'وَالسَّلامَةِ وَالاِسْلامِ','وَالسَّلامَةِ وَالاِسْلامِ',0,1,1.8667,'و000',6),(80369,'وَالسَّلامَةِ وَالاِسْلامِ وَالْعافِيَةِ','وَالسَّلامَةِ وَالاِسْلامِ وَالْعافِيَةِ',0,1,2,'و000',6),(80370,'وَالسَّلامَةِ وَالاِسْلامِ وَالْمُسارَعَةِ','وَالسَّلامَةِ وَالاِسْلامِ وَالْمُسارَعَةِ',0,1,2,'و000',6),(80371,'وَالسَّماءِ','وَالسَّماءِ',0,0,0.7333,'و000',6),(80372,'وَالسَّماءِ يا','وَالسَّماءِ يا',0,1,1.4667,'و000',6),(80373,'وَالسَّماءِ يا بارِئُ','وَالسَّماءِ يا بارِئُ',0,1,1.7,'و000',6),(80374,'وَالشَّمْسَ','وَالشَّمْسَ',0,0,0.7333,'و000',6),(80375,'وَالشَّمْسَ وَالْقَمَرَ','وَالشَّمْسَ وَالْقَمَرَ',0,1,1.7667,'و000',6),(80376,'وَالشَّمْسَ وَالْقَمَرَ حُسْباناً','وَالشَّمْسَ وَالْقَمَرَ حُسْباناً',0,1,2,'و000',6),(80377,'وَالشَّهادَةِ','وَالشَّهادَةِ',0,0,0.8667,'و000',15),(80378,'وَالشَّهادَةِ الرَّحْمنُ','وَالشَّهادَةِ الرَّحْمنُ',0,1,1.8,'و000',6),(80379,'وَالشَّهادَةِ الرَّحْمنُ الرَّحيمُ','وَالشَّهادَةِ الرَّحْمنُ الرَّحيمُ',0,1,2,'و000',6),(80380,'وَالصَّلاةَ','وَالصَّلاةَ',0,0,0.7333,'و000',6),(80381,'وَالصَّلاةَ واسْمَعْ','وَالصَّلاةَ واسْمَعْ',0,1,1.6667,'و000',6),(80382,'وَالصَّلاةَ واسْمَعْ مِنَّا','وَالصَّلاةَ واسْمَعْ مِنَّا',0,1,1.9,'و000',6),(80383,'وَالصِّيامِ','وَالصِّيامِ',0,0,0.7333,'و000',6),(80384,'وَالصِّيامِ وَالْقِيامِ','وَالصِّيامِ وَالْقِيامِ',0,1,1.7667,'و000',6),(80385,'وَالصِّيامِ وَالْقِيامِ وَتِلاوَةِ','وَالصِّيامِ وَالْقِيامِ وَتِلاوَةِ',0,1,2,'و000',6),(80386,'وَالطَّوْلِ','وَالطَّوْلِ',0,0,0.7333,'و000',6),(80387,'وَالطَّوْلِ وَالْقُوَّةِ','وَالطَّوْلِ وَالْقُوَّةِ',0,1,1.8,'و000',6),(80388,'وَالطَّوْلِ وَالْقُوَّةِ وَالْحَوْلِ','وَالطَّوْلِ وَالْقُوَّةِ وَالْحَوْلِ',0,1,2,'و000',6),(80389,'وَالطَّوْلِ وَالْكِبْرِياءِ','وَالطَّوْلِ وَالْكِبْرِياءِ',0,1,1.9,'و000',6),(80390,'وَالطَّوْلِ وَالْكِبْرِياءِ وَالآلاءِ','وَالطَّوْلِ وَالْكِبْرِياءِ وَالآلاءِ',0,1,2,'و000',6),(80391,'وَالطُّلُوعِ','وَالطُّلُوعِ',0,0,0.8,'و000',6),(80392,'وَالطُّلُوعِ والاُفُولِ','وَالطُّلُوعِ والاُفُولِ',0,1,1.7667,'و000',6),(80393,'وَالطُّلُوعِ والاُفُولِ وَالاِنارَةِ','وَالطُّلُوعِ والاُفُولِ وَالاِنارَةِ',0,1,2,'و000',6),(80394,'وَالنَّجاةَ','وَالنَّجاةَ',0,0,0.7333,'و000',6),(80395,'وَالنَّجاةَ مِنَ','وَالنَّجاةَ مِنَ',0,1,1.5333,'و000',6),(80396,'وَالنَّجاةَ مِنَ النّارِ','وَالنَّجاةَ مِنَ النّارِ',0,1,1.8,'و000',6),(80397,'وَالنَّهارِ','وَالنَّهارِ',0,0,0.7333,'و000',15),(80398,'وَالنَّهارِ آيتَيْنِ','وَالنَّهارِ آيتَيْنِ',0,1,1.6667,'و000',6),(80399,'وَالنَّهارِ آيتَيْنِ يا','وَالنَّهارِ آيتَيْنِ يا',0,1,1.7667,'و000',6),(80400,'وَالنَّهارِ في','وَالنَّهارِ في',0,1,1.4667,'و000',6),(80401,'وَالنَّهارِ في مُسْتَقْبَلِ','وَالنَّهارِ في مُسْتَقْبَلِ',0,1,1.9,'و000',6),(80402,'وَالنَّهارِ مَعاشاً','وَالنَّهارِ مَعاشاً',0,1,1.6333,'و000',6),(80403,'وَالنَّهارِ مَعاشاً وَالأَرْضِ','وَالنَّهارِ مَعاشاً وَالأَرْضِ',0,1,2,'و000',6),(80404,'وَالنُّقْصانِ','وَالنُّقْصانِ',0,0,0.8667,'و000',6),(80405,'وَالنُّقْصانِ وَالطُّلُوعِ','وَالنُّقْصانِ وَالطُّلُوعِ',0,1,1.8667,'و000',6),(80406,'وَالنُّقْصانِ وَالطُّلُوعِ والاُفُولِ','وَالنُّقْصانِ وَالطُّلُوعِ والاُفُولِ',0,1,2,'و000',6),(80407,'وَالْجَلالِ','وَالْجَلالِ',0,0,0.7333,'و000',6),(80408,'وَالْجَلالِ وَالاِكْرامِ','وَالْجَلالِ وَالاِكْرامِ',0,1,1.8,'و000',6),(80409,'وَالْجَلالِ وَالاِكْرامِ يا','وَالْجَلالِ وَالاِكْرامِ يا',0,1,1.9,'و000',6),(80410,'وَالْجِبالِ','وَالْجِبالِ',0,0,0.7333,'و000',6),(80411,'وَالْجِبالِ اَوْتاداً','وَالْجِبالِ اَوْتاداً',0,1,1.7,'و000',6),(80412,'وَالْجِبالِ اَوْتاداً يا','وَالْجِبالِ اَوْتاداً يا',0,1,1.8,'و000',6),(80413,'وَالْجِبالِ والْبِحارِ','وَالْجِبالِ والْبِحارِ',0,1,1.7333,'و000',6),(80414,'وَالْجِبالِ والْبِحارِ والظُّلَمِ','وَالْجِبالِ والْبِحارِ والظُّلَمِ',0,1,2,'و000',6),(80415,'وَالْحَوبَةِ','وَالْحَوبَةِ',0,0,0.8,'و000',6),(80416,'وَالْحَوبَةِ وَاَوْزِعْنا','وَالْحَوبَةِ وَاَوْزِعْنا',0,1,1.8333,'و000',6),(80417,'وَالْحَوبَةِ وَاَوْزِعْنا فيهِ','وَالْحَوبَةِ وَاَوْزِعْنا فيهِ',0,1,2,'و000',6),(80418,'وَالْحَوْلِ','وَالْحَوْلِ',0,0,0.7333,'و000',6),(80419,'وَالْحَوْلِ وَالْفَضْلِ','وَالْحَوْلِ وَالْفَضْلِ',0,1,1.7667,'و000',6),(80420,'وَالْحَوْلِ وَالْفَضْلِ والاِنْعامِ','وَالْحَوْلِ وَالْفَضْلِ والاِنْعامِ',0,1,2,'و000',6),(80421,'وَالْخَطايا','وَالْخَطايا',0,0,0.7333,'و000',15),(80422,'وَالْخَطايا يا','وَالْخَطايا يا',0,1,1.4667,'و000',6),(80423,'وَالْخَطايا يا مَنْ','وَالْخَطايا يا مَنْ',0,1,1.6333,'و000',6),(80424,'وَالْعافِيَةِ','وَالْعافِيَةِ',0,0,0.8667,'و000',15),(80425,'وَالْعافِيَةِ الُْمجَلَّلَةِ','وَالْعافِيَةِ الُْمجَلَّلَةِ',0,1,1.9333,'و000',6),(80426,'وَالْعافِيَةِ الُْمجَلَّلَةِ وَدِفاعِ','وَالْعافِيَةِ الُْمجَلَّلَةِ وَدِفاعِ',0,1,2,'و000',6),(80427,'وَالْعَوْنِ','وَالْعَوْنِ',0,0,0.7333,'و000',6),(80428,'وَالْعَوْنِ َعَلَى','وَالْعَوْنِ َعَلَى',0,1,1.6,'و000',6),(80429,'وَالْعَوْنِ َعَلَى الصَّلاةِ','وَالْعَوْنِ َعَلَى الصَّلاةِ',0,1,1.9333,'و000',6),(80430,'وَالْغَنيمَةَ','وَالْغَنيمَةَ',0,0,0.8667,'و000',6),(80431,'وَالْغَنيمَةَ مِنْ','وَالْغَنيمَةَ مِنْ',0,1,1.6,'و000',6),(80432,'وَالْغَنيمَةَ مِنْ كُلِّ','وَالْغَنيمَةَ مِنْ كُلِّ',0,1,1.8,'و000',6),(80433,'وَالْفَضْلِ','وَالْفَضْلِ',0,0,0.7333,'و000',15),(80434,'وَالْفَضْلِ والاِنْعامِ','وَالْفَضْلِ والاِنْعامِ',0,1,1.7667,'و000',6),(80435,'وَالْفَضْلِ والاِنْعامِ وَالْجَلالِ','وَالْفَضْلِ والاِنْعامِ وَالْجَلالِ',0,1,2,'و000',6),(80436,'وَالْفَوْزَ','وَالْفَوْزَ',0,0,0.7333,'و000',6),(80437,'وَالْفَوْزَ بِالْجَنَّةِ','وَالْفَوْزَ بِالْجَنَّةِ',0,1,1.8,'و000',6),(80438,'وَالْفَوْزَ بِالْجَنَّةِ وَالنَّجاةَ','وَالْفَوْزَ بِالْجَنَّةِ وَالنَّجاةَ',0,1,2,'و000',6),(80439,'وَالْفُرْقانِ','وَالْفُرْقانِ',0,0,0.8667,'و000',6),(80440,'وَالْفُرْقانِ اَللّـهُمَّ','وَالْفُرْقانِ اَللّـهُمَّ',0,1,1.8333,'و000',6),(80441,'وَالْفُرْقانِ اَللّـهُمَّ ارْزُقْنا','وَالْفُرْقانِ اَللّـهُمَّ ارْزُقْنا',0,1,2,'و000',6),(80442,'وَالْفُرْقانِ اَللّـهُمَّ اَعِنّا','وَالْفُرْقانِ اَللّـهُمَّ اَعِنّا',0,1,2,'و000',6),(80443,'وَالْفُرْقانِ اَللّـهُمَّ فَبارِكْ','وَالْفُرْقانِ اَللّـهُمَّ فَبارِكْ',0,1,2,'و000',6),(80444,'وَالْفُرْقانِ فَعظَّمْتَ','وَالْفُرْقانِ فَعظَّمْتَ',0,1,1.8,'و000',6),(80445,'وَالْفُرْقانِ فَعظَّمْتَ حُرْمَةَ','وَالْفُرْقانِ فَعظَّمْتَ حُرْمَةَ',0,1,2,'و000',6),(80446,'وَالْقَمَرَ','وَالْقَمَرَ',0,0,0.7333,'و000',6),(80447,'وَالْقَمَرَ حُسْباناً','وَالْقَمَرَ حُسْباناً',0,1,1.7,'و000',6),(80448,'وَالْقَمَرَ حُسْباناً يا','وَالْقَمَرَ حُسْباناً يا',0,1,1.8,'و000',6),(80449,'وَالْقُرْآنِ','وَالْقُرْآنِ',0,0,0.8,'و000',6),(80450,'وَالْقُرْآنِ الْعَظيمِ','وَالْقُرْآنِ الْعَظيمِ',0,1,1.7333,'و000',6),(80451,'وَالْقُرْآنِ الْعَظيمِ وَرَبَّ','وَالْقُرْآنِ الْعَظيمِ وَرَبَّ',0,1,2,'و000',6),(80452,'وَالْقُوَّةِ','وَالْقُوَّةِ',0,0,0.8,'و000',6),(80453,'وَالْقُوَّةِ وَالْحَوْلِ','وَالْقُوَّةِ وَالْحَوْلِ',0,1,1.8,'و000',6),(80454,'وَالْقُوَّةِ وَالْحَوْلِ وَالْفَضْلِ','وَالْقُوَّةِ وَالْحَوْلِ وَالْفَضْلِ',0,1,2,'و000',6),(80455,'وَالْقِيامِ','وَالْقِيامِ',0,0,0.7333,'و000',6),(80456,'وَالْقِيامِ وَتِلاوَةِ','وَالْقِيامِ وَتِلاوَةِ',0,1,1.7333,'و000',6),(80457,'وَالْقِيامِ وَتِلاوَةِ الْقُرآنِ','وَالْقِيامِ وَتِلاوَةِ الْقُرآنِ',0,1,2,'و000',6),(80458,'وَالْكِبْرِياءُ','وَالْكِبْرِياءُ',0,0,1,'و000',15),(80459,'وَالْكِبْرِياءُ وَالآلاءُ','وَالْكِبْرِياءُ وَالآلاءُ',0,1,1.8333,'و000',15),(80460,'وَالْكِبْرِياءُ وَالآلاءُ اَسْأَلُكَ','وَالْكِبْرِياءُ وَالآلاءُ اَسْأَلُكَ',0,1,2,'و000',15),(80461,'وَالْكِبْرِياءُ وَالآلاءِ','وَالْكِبْرِياءُ وَالآلاءِ',0,1,1.8333,'و000',6),(80462,'وَالْكِبْرِياءُ وَالآلاءِ اَسْأَلكَ','وَالْكِبْرِياءُ وَالآلاءِ اَسْأَلكَ',0,1,2,'و000',6),(80463,'وَالْكِبْرِياءِ','وَالْكِبْرِياءِ',0,0,1,'و000',6),(80464,'وَالْكِبْرِياءِ وَالآلاءِ','وَالْكِبْرِياءِ وَالآلاءِ',0,1,1.8333,'و000',6),(80465,'وَالْكِبْرِياءِ وَالآلاءِ لا','وَالْكِبْرِياءِ وَالآلاءِ لا',0,1,1.9333,'و000',6),(80466,'وَالْمُؤْمِناتِ','وَالْمُؤْمِناتِ',0,0,1,'و000',15),(80467,'وَالْمُؤْمِناتِ مِنَ','وَالْمُؤْمِناتِ مِنَ',0,1,1.6667,'و000',6),(80468,'وَالْمُؤْمِناتِ مِنَ الْمَغْفِرَةِ','وَالْمُؤْمِناتِ مِنَ الْمَغْفِرَةِ',0,1,2,'و000',6),(80469,'وَالْمُسارَعَةِ','وَالْمُسارَعَةِ',0,0,1,'و000',6),(80470,'وَالْمُسارَعَةِ اِلى','وَالْمُسارَعَةِ اِلى',0,1,1.6667,'و000',6),(80471,'وَالْمُسارَعَةِ اِلى ما','وَالْمُسارَعَةِ اِلى ما',0,1,1.7667,'و000',6),(80472,'وَامْنَعْني','وَامْنَعْني',0,0,0.7333,'و000',6),(80473,'وَامْنَعْني مِنْ','وَامْنَعْني مِنْ',0,1,1.5333,'و000',6),(80474,'وَامْنَعْني مِنْ كُلِّ','وَامْنَعْني مِنْ كُلِّ',0,1,1.7333,'و000',6),(80475,'وَانْصُرْنا','وَانْصُرْنا',0,0,0.7333,'و000',15),(80476,'وَاهْدِنا','وَاهْدِنا',0,0,0.6,'و000',15),(80477,'وَاهْدِنا لِلْحُسْنى','وَاهْدِنا لِلْحُسْنى',0,1,1.6667,'و000',6),(80478,'وَاهْدِنا لِلْحُسْنى وَجَنِّبْنَا','وَاهْدِنا لِلْحُسْنى وَجَنِّبْنَا',0,1,2,'و000',6),(80479,'وَايماناً','وَايماناً',0,0,0.6,'و000',6),(80480,'وَايماناً يُذْهِبُ','وَايماناً يُذْهِبُ',0,1,1.6,'و000',6),(80481,'وَايماناً يُذْهِبُ الشَّكَّ','وَايماناً يُذْهِبُ الشَّكَّ',0,1,1.9,'و000',6),(80482,'وَايمانٍ','وَايمانٍ',0,0,0.5333,'و000',6),(80483,'وَايمانٍ وَنِعْمَةٍ','وَايمانٍ وَنِعْمَةٍ',0,1,1.6333,'و000',6),(80484,'وَايمانٍ وَنِعْمَةٍ وَاِحْسانٍ','وَايمانٍ وَنِعْمَةٍ وَاِحْسانٍ',0,1,2,'و000',6),(80485,'وَاَتُوبُ','وَاَتُوبُ',0,0,0.6,'و000',15),(80486,'وَاَتُوبُ اِلَيْهِ','وَاَتُوبُ اِلَيْهِ',0,1,1.6,'و000',15),(80487,'وَاَتُوبُ اِلَيْهِ rabbim','وَاَتُوبُ اِلَيْهِ rabbim',0,1,1.8333,'و615',6),(80488,'وَاَتْمِمْ','وَاَتْمِمْ',0,0,0.6667,'و000',6),(80489,'وَاَتْمِمْ عَلَيَّ','وَاَتْمِمْ عَلَيَّ',0,1,1.6,'و000',6),(80490,'وَاَتْمِمْ عَلَيَّ ما','وَاَتْمِمْ عَلَيَّ ما',0,1,1.7,'و000',6),(80491,'وَاَتْمِمْ عَلَيْنا','وَاَتْمِمْ عَلَيْنا',0,1,1.6333,'و000',6),(80492,'وَاَتْمِمْ عَلَيْنا بِاسْتِكْمالِ','وَاَتْمِمْ عَلَيْنا بِاسْتِكْمالِ',0,1,2,'و000',6),(80493,'وَاَجْزَلْتَ','وَاَجْزَلْتَ',0,0,0.8,'و000',6),(80494,'وَاَجْزَلْتَ فيهِ','وَاَجْزَلْتَ فيهِ',0,1,1.5667,'و000',6),(80495,'وَاَجْزَلْتَ فيهِ مِنْ','وَاَجْزَلْتَ فيهِ مِنْ',0,1,1.7333,'و000',6),(80496,'وَاَجْعَلْني','وَاَجْعَلْني',0,0,0.8,'و000',6),(80497,'وَاَجْعَلْني مُسْلِماً','وَاَجْعَلْني مُسْلِماً',0,1,1.7333,'و000',6),(80498,'وَاَجْعَلْني مُسْلِماً لِمَنْ','وَاَجْعَلْني مُسْلِماً لِمَنْ',0,1,1.9667,'و000',6),(80499,'وَاَجْلِبْني','وَاَجْلِبْني',0,0,0.8,'و000',6),(80500,'وَاَحزانَها','وَاَحزانَها',0,0,0.7333,'و000',6),(80501,'وَاَحزانَها وَضيقَ','وَاَحزانَها وَضيقَ',0,1,1.6,'و000',6),(80502,'وَاَحزانَها وَضيقَ الْمَعاشِ','وَاَحزانَها وَضيقَ الْمَعاشِ',0,1,1.9333,'و000',6),(80503,'وَاَحِبَّني','وَاَحِبَّني',0,0,0.7333,'و000',6),(80504,'وَاَحِبَّني بِمَحبَّتِكَ','وَاَحِبَّني بِمَحبَّتِكَ',0,1,1.8,'و000',6),(80505,'وَاَحِبَّني بِمَحبَّتِكَ وَبَلِّغْني','وَاَحِبَّني بِمَحبَّتِكَ وَبَلِّغْني',0,1,2,'و000',6),(80506,'وَاَحْصى','وَاَحْصى',0,0,0.5333,'و000',6),(80507,'وَاَحْصى لِعَدَدِهِ','وَاَحْصى لِعَدَدِهِ',0,1,1.6333,'و000',6),(80508,'وَاَحْصى لِعَدَدِهِ مِنَ','وَاَحْصى لِعَدَدِهِ مِنَ',0,1,1.8,'و000',6),(80509,'وَاَحْصَتْها','وَاَحْصَتْها',0,0,0.8,'و000',6),(80510,'وَاَحْصَتْها كِرامُ','وَاَحْصَتْها كِرامُ',0,1,1.6333,'و000',6),(80511,'وَاَحْصَتْها كِرامُ مَلائِكَتِكَ','وَاَحْصَتْها كِرامُ مَلائِكَتِكَ',0,1,2,'و000',6),(80512,'وَاَحْكامَهُ','وَاَحْكامَهُ',0,0,0.8,'و000',6),(80513,'وَاَحْكامَهُ آخِذاً','وَاَحْكامَهُ آخِذاً',0,1,1.6333,'و000',6),(80514,'وَاَحْكامَهُ آخِذاً بِشَرايِعِ','وَاَحْكامَهُ آخِذاً بِشَرايِعِ',0,1,2,'و000',6),(80515,'وَاَخافُ','وَاَخافُ',0,0,0.5333,'و000',15),(80516,'وَاَخافُ مَقْتَكَ','وَاَخافُ مَقْتَكَ',0,1,1.5667,'و000',6),(80517,'وَاَخافُ مَقْتَكَ اِيّايَ','وَاَخافُ مَقْتَكَ اِيّايَ',0,1,1.8333,'و000',6),(80518,'وَاَزْكى','وَاَزْكى',0,0,0.5333,'و000',15),(80519,'وَاَزْكى مَنْ','وَاَزْكى مَنْ',0,1,1.4333,'و000',6),(80520,'وَاَزْكى مَنْ نَظَرَ','وَاَزْكى مَنْ نَظَرَ',0,1,1.6667,'و000',6),(80521,'وَاَسقامَها','وَاَسقامَها',0,0,0.7333,'و000',6),(80522,'وَاَسقامَها وَفِتْنَتَها','وَاَسقامَها وَفِتْنَتَها',0,1,1.8,'و000',6),(80523,'وَاَسقامَها وَفِتْنَتَها وَشُرُورَها','وَاَسقامَها وَفِتْنَتَها وَشُرُورَها',0,1,2,'و000',6),(80524,'وَاَسْأَلكَ','وَاَسْأَلكَ',0,0,0.7333,'و000',6),(80525,'وَاَسْأَلكَ اَنْ','وَاَسْأَلكَ اَنْ',0,1,1.5333,'و000',6),(80526,'وَاَسْأَلكَ اَنْ تَغْفِرَ','وَاَسْأَلكَ اَنْ تَغْفِرَ',0,1,1.8333,'و000',6),(80527,'وَاَسْعَدَ','وَاَسْعَدَ',0,0,0.6667,'و000',6),(80528,'وَاَسْعَدَ مَنْ','وَاَسْعَدَ مَنْ',0,1,1.5,'و000',6),(80529,'وَاَسْعَدَ مَنْ تَعَبَّدَ','وَاَسْعَدَ مَنْ تَعَبَّدَ',0,1,1.8333,'و000',6),(80530,'وَاَسْماؤُكَ','وَاَسْماؤُكَ',0,0,0.8,'و000',6),(80531,'وَاَسْماؤُكَ الْحُسْنى','وَاَسْماؤُكَ الْحُسْنى',0,1,1.7333,'و000',6),(80532,'وَاَسْماؤُكَ الْحُسْنى وَما','وَاَسْماؤُكَ الْحُسْنى وَما',0,1,1.9,'و000',6),(80533,'وَاَصِحَّ','وَاَصِحَّ',0,0,0.6,'و000',15),(80534,'وَاَصِحَّ لي','وَاَصِحَّ لي',0,1,1.4,'و000',6),(80535,'وَاَصِحَّ لي جِسْمي','وَاَصِحَّ لي جِسْمي',0,1,1.6333,'و000',6),(80536,'وَاَطْلِقْ','وَاَطْلِقْ',0,0,0.6667,'و000',6),(80537,'وَاَطْلِقْ بِالْقُرآنِ','وَاَطْلِقْ بِالْقُرآنِ',0,1,1.7333,'و000',6),(80538,'وَاَطْلِقْ بِالْقُرآنِ لِساني','وَاَطْلِقْ بِالْقُرآنِ لِساني',0,1,1.9667,'و000',6),(80539,'وَاَعَنّي','وَاَعَنّي',0,0,0.6,'و000',6),(80540,'وَاَعَنّي عَلَيْهِ','وَاَعَنّي عَلَيْهِ',0,1,1.6,'و000',6),(80541,'وَاَعَنّي عَلَيْهِ ما','وَاَعَنّي عَلَيْهِ ما',0,1,1.7,'و000',6),(80542,'وَاَعُوذُ','وَاَعُوذُ',0,0,0.6,'و000',19),(80543,'وَاَعُوذُ بِكَ','وَاَعُوذُ بِكَ',0,1,1.4667,'و000',19),(80544,'وَاَعُوذُ بِكَ اَللّـهُمَّ','وَاَعُوذُ بِكَ اَللّـهُمَّ',0,1,1.8667,'و000',6),(80545,'وَاَعُوذُ بِكَ اَنْ','وَاَعُوذُ بِكَ اَنْ',0,1,1.6333,'و000',6),(80546,'وَاَعُوذُ بِوَجْهِكَ','وَاَعُوذُ بِوَجْهِكَ',0,1,1.6667,'و000',6),(80547,'وَاَعُوذُ بِوَجْهِكَ الْكَريمِ','وَاَعُوذُ بِوَجْهِكَ الْكَريمِ',0,1,2,'و000',6),(80548,'وَاَعِلْ','وَاَعِلْ',0,0,0.5333,'و000',6),(80549,'وَاَعِلْ لَنَا','وَاَعِلْ لَنَا',0,1,1.4667,'و000',6),(80550,'وَاَعِلْ لَنَا الدَّرَجاتِ','وَاَعِلْ لَنَا الدَّرَجاتِ',0,1,1.8667,'و000',6),(80551,'وَاَعِنّا','وَاَعِنّا',0,0,0.6,'و000',15),(80552,'وَاَعِنّا عَلى','وَاَعِنّا عَلى',0,1,1.4667,'و000',15),(80553,'وَاَعِنّا عَلى صِيامِهِ','وَاَعِنّا عَلى صِيامِهِ',0,1,1.7667,'و000',6),(80554,'وَاَعِنّا عَلى قِيامِهِ','وَاَعِنّا عَلى قِيامِهِ',0,1,1.7667,'و000',6),(80555,'وَاَعِنّا عَلى ما','وَاَعِنّا عَلى ما',0,1,1.5667,'و000',6),(80556,'وَاَعْتَرِفُ','وَاَعْتَرِفُ',0,0,0.8,'و000',6),(80557,'وَاَعْتَرِفُ لَكَ','وَاَعْتَرِفُ لَكَ',0,1,1.5667,'و000',6),(80558,'وَاَعْتَرِفُ لَكَ بِضَعْفِ','وَاَعْتَرِفُ لَكَ بِضَعْفِ',0,1,1.8667,'و000',6),(80559,'وَاَعْطِني','وَاَعْطِني',0,0,0.6667,'و000',15),(80560,'وَاَعْطِني مِنْ','وَاَعْطِني مِنْ',0,1,1.5,'و000',6),(80561,'وَاَعْطِني مِنْ خَيْرِ','وَاَعْطِني مِنْ خَيْرِ',0,1,1.7333,'و000',6),(80562,'وَاَكْرَمَ','وَاَكْرَمَ',0,0,0.6667,'و000',6),(80563,'وَاَكْرَمَ الاَكْرَمينَ','وَاَكْرَمَ الاَكْرَمينَ',0,1,1.7667,'و000',6),(80564,'وَاَكْرَمَ الاَكْرَمينَ صَلِّ','وَاَكْرَمَ الاَكْرَمينَ صَلِّ',0,1,1.9667,'و000',6),(80565,'وَاَلْبِسْني','وَاَلْبِسْني',0,0,0.8,'و000',15),(80566,'وَاَلْبِسْني دِرْعَكَ','وَاَلْبِسْني دِرْعَكَ',0,1,1.7,'و000',6),(80567,'وَاَلْبِسْني دِرْعَكَ الْحَصينَةَ','وَاَلْبِسْني دِرْعَكَ الْحَصينَةَ',0,1,2,'و000',6),(80568,'وَاَلْبِسْني في','وَاَلْبِسْني في',0,1,1.5,'و000',6),(80569,'وَاَلْبِسْني في مُسْتَقْبَلِ','وَاَلْبِسْني في مُسْتَقْبَلِ',0,1,1.9333,'و000',6),(80570,'وَاَلْبِسْني مَعَ','وَاَلْبِسْني مَعَ',0,1,1.5667,'و000',6),(80571,'وَاَلْبِسْني مَعَ ذلِكَ','وَاَلْبِسْني مَعَ ذلِكَ',0,1,1.7667,'و000',6),(80572,'وَاَلْحِقْني','وَاَلْحِقْني',0,0,0.8,'و000',15),(80573,'وَاَلْحِقْني بِهِمْ','وَاَلْحِقْني بِهِمْ',0,1,1.6333,'و000',6),(80574,'وَاَلْحِقْني بِهِمْ وَاَجْعَلْني','وَاَلْحِقْني بِهِمْ وَاَجْعَلْني',0,1,2,'و000',6),(80575,'وَاَلْطَفَ','وَاَلْطَفَ',0,0,0.6667,'و000',6),(80576,'وَاَلْطَفَ ما','وَاَلْطَفَ ما',0,1,1.4333,'و000',6),(80577,'وَاَلْطَفَ ما صَنَعَ','وَاَلْطَفَ ما صَنَعَ',0,1,1.6667,'و000',6),(80578,'وَاَمْناً','وَاَمْناً',0,0,0.6,'و000',6),(80579,'وَاَمْناً تَرُدُّ','وَاَمْناً تَرُدُّ',0,1,1.5667,'و000',6),(80580,'وَاَمْناً تَرُدُّ بِهِ','وَاَمْناً تَرُدُّ بِهِ',0,1,1.7333,'و000',6),(80581,'وَاَنا','وَاَنا',0,0,0.4,'و000',15),(80582,'وَاَنا الْعَبْدُ','وَاَنا الْعَبْدُ',0,1,1.5333,'و000',6),(80583,'وَاَنا الْعَبْدُ واَنْتَ','وَاَنا الْعَبْدُ واَنْتَ',0,1,1.8,'و000',6),(80584,'وَاَنا الْمُذْنِبُ','وَاَنا الْمُذْنِبُ',0,1,1.6,'و000',6),(80585,'وَاَنا الْمُذْنِبُ وَاَنْتَ','وَاَنا الْمُذْنِبُ وَاَنْتَ',0,1,1.9,'و000',6),(80586,'وَاَنَا','وَاَنَا',0,0,0.4667,'و000',15),(80587,'وَاَنَا الْفَقير','وَاَنَا الْفَقير',0,1,1.5333,'و000',6),(80588,'وَاَنَا الْفَقير وَاَنْتَ','وَاَنَا الْفَقير وَاَنْتَ',0,1,1.8333,'و000',6),(80589,'وَاَنَا الْمَيِّتُ','وَاَنَا الْمَيِّتُ',0,1,1.6,'و000',6),(80590,'وَاَنَا الْمَيِّتُ اَسْأَلُكَ','وَاَنَا الْمَيِّتُ اَسْأَلُكَ',0,1,1.9667,'و000',6),(80591,'وَاَنَا الَْمخْلُوقُ','وَاَنَا الَْمخْلُوقُ',0,1,1.6667,'و000',6),(80592,'وَاَنَا الَْمخْلُوقُ وَاَنْتَ','وَاَنَا الَْمخْلُوقُ وَاَنْتَ',0,1,1.9667,'و000',6),(80593,'وَاَنَا الُْمخْطِئُ','وَاَنَا الُْمخْطِئُ',0,1,1.6333,'و000',6),(80594,'وَاَنَا الُْمخْطِئُ وَاَنْتَ','وَاَنَا الُْمخْطِئُ وَاَنْتَ',0,1,1.9333,'و000',6),(80595,'وَاَنِلْنا','وَاَنِلْنا',0,0,0.6667,'و000',6),(80596,'وَاَنِلْنا يُسْرَكَ','وَاَنِلْنا يُسْرَكَ',0,1,1.6333,'و000',6),(80597,'وَاَنِلْنا يُسْرَكَ وَاَهْدِنا','وَاَنِلْنا يُسْرَكَ وَاَهْدِنا',0,1,2,'و000',6),(80598,'وَاَنْ تَتَفَضَّلَ','وَاَنْ تَتَفَضَّلَ',0,1,1.6,'و000',6),(80599,'وَاَنْ تَتَفَضَّلَ عَليَّ','وَاَنْ تَتَفَضَّلَ عَليَّ',0,1,1.8333,'و000',6),(80600,'وَاَنْ تَجْعَلَ','وَاَنْ تَجْعَلَ',0,1,1.5,'و000',15),(80601,'وَاَنْ تَجْعَلَ اسْمي','وَاَنْ تَجْعَلَ اسْمي',0,1,1.7,'و000',15),(80602,'وَاَنْ تَجْعَلَ اِسْمي','وَاَنْ تَجْعَلَ اِسْمي',0,1,1.7333,'و000',6),(80603,'وَاَنْ تَعْصِمَني','وَاَنْ تَعْصِمَني',0,1,1.5667,'و000',6),(80604,'وَاَنْ تَعْصِمَني يا','وَاَنْ تَعْصِمَني يا',0,1,1.6667,'و000',6),(80605,'وَاَنْ تَهَبَ','وَاَنْ تَهَبَ',0,1,1.4333,'و000',15),(80606,'وَاَنْ تَهَبَ لي','وَاَنْ تَهَبَ لي',0,1,1.5333,'و000',15),(80607,'وَاَنْ يَجْعَاَلك','وَاَنْ يَجْعَاَلك',0,1,1.5667,'و000',6),(80608,'وَاَنْ يَجْعَاَلك هِلالَ','وَاَنْ يَجْعَاَلك هِلالَ',0,1,1.8,'و000',6),(80609,'وَاَنْبِياؤُكَ','وَاَنْبِياؤُكَ',0,0,0.9333,'و000',6),(80610,'وَاَنْبِياؤُكَ الْمُرْسَلُونَ','وَاَنْبِياؤُكَ الْمُرْسَلُونَ',0,1,1.9667,'و000',6),(80611,'وَاَنْبِياؤُكَ الْمُرْسَلُونَ وَعِبادُكَ','وَاَنْبِياؤُكَ الْمُرْسَلُونَ وَعِبادُكَ',0,1,2,'و000',6),(80612,'وَاَنْتَ','وَاَنْتَ',0,0,0.5333,'و000',15),(80613,'وَاَنْتَ الرَّحيمُ','وَاَنْتَ الرَّحيمُ',0,1,1.6,'و000',6),(80614,'وَاَنْتَ الرَّحيمُ وَاَنَا','وَاَنْتَ الرَّحيمُ وَاَنَا',0,1,1.8667,'و000',6),(80615,'وَاَنْتَ الْحَيُّ','وَاَنْتَ الْحَيُّ',0,1,1.5667,'و000',6),(80616,'وَاَنْتَ الْحَيُّ وَاَنَا','وَاَنْتَ الْحَيُّ وَاَنَا',0,1,1.8333,'و000',6),(80617,'وَاَنْتَ الْخالِقُ','وَاَنْتَ الْخالِقُ',0,1,1.6,'و000',6),(80618,'وَاَنْتَ الْخالِقُ وَاَنَا','وَاَنْتَ الْخالِقُ وَاَنَا',0,1,1.8667,'و000',6),(80619,'وَاَنْتَ الْغَنِيُّ','وَاَنْتَ الْغَنِيُّ',0,1,1.6333,'و000',6),(80620,'وَاَنْتَ الْغَنِيُّ وَاَنَا','وَاَنْتَ الْغَنِيُّ وَاَنَا',0,1,1.9,'و000',6),(80621,'وَاَنْتَ الْمَوْلى','وَاَنْتَ الْمَوْلى',0,1,1.6,'و000',6),(80622,'وَاَنْتَ الْمَوْلى وَاَنا','وَاَنْتَ الْمَوْلى وَاَنا',0,1,1.8333,'و000',6),(80623,'وَاَنْتَ بِكُلِّ','وَاَنْتَ بِكُلِّ',0,1,1.5333,'و000',6),(80624,'وَاَنْتَ بِكُلِّ شَيْءٍ','وَاَنْتَ بِكُلِّ شَيْءٍ',0,1,1.7667,'و000',6),(80625,'وَاَنْجِزْ','وَاَنْجِزْ',0,0,0.6667,'و000',15),(80626,'وَاَنْجِزْ لي','وَاَنْجِزْ لي',0,1,1.4333,'و000',6),(80627,'وَاَنْجِزْ لي ما','وَاَنْجِزْ لي ما',0,1,1.5333,'و000',6),(80628,'وَاَنْزَلْتَ','وَاَنْزَلْتَ',0,0,0.8,'و000',6),(80629,'وَاَنْزَلْتَ فيهِ','وَاَنْزَلْتَ فيهِ',0,1,1.5667,'و000',6),(80630,'وَاَنْزَلْتَ فيهِ آياتٍ','وَاَنْزَلْتَ فيهِ آياتٍ',0,1,1.7667,'و000',6),(80631,'وَاَنْزَلْتَ فيهِ الْقُرآنَ','وَاَنْزَلْتَ فيهِ الْقُرآنَ',0,1,1.9,'و000',6),(80632,'وَاَهْدِنا','وَاَهْدِنا',0,0,0.6667,'و000',6),(80633,'وَاَهْدِنا لِلرَّشادِ','وَاَهْدِنا لِلرَّشادِ',0,1,1.7,'و000',6),(80634,'وَاَهْدِنا لِلرَّشادِ وَوَفِّقْنا','وَاَهْدِنا لِلرَّشادِ وَوَفِّقْنا',0,1,2,'و000',6),(80635,'وَاَهْلِ','وَاَهْلِ',0,0,0.5333,'و000',15),(80636,'وَاَهْلِ بَيْتِ','وَاَهْلِ بَيْتِ',0,1,1.5,'و000',6),(80637,'وَاَهْلِ بَيْتِ مُحَمَّدٍ','وَاَهْلِ بَيْتِ مُحَمَّدٍ',0,1,1.8333,'و000',6),(80638,'وَاَهْلِ بَيْتِهِ','وَاَهْلِ بَيْتِهِ',0,1,1.5667,'و000',15),(80639,'وَاَهْلِ بَيْتِهِ الطَّيِّبينَ','وَاَهْلِ بَيْتِهِ الطَّيِّبينَ',0,1,2,'و000',6),(80640,'وَاَهْلِ بَيْتِهِ وَاَلْبِسْني','وَاَهْلِ بَيْتِهِ وَاَلْبِسْني',0,1,2,'و000',6),(80641,'وَاَهْلِ بَيْتِهِ وَاَنْ','وَاَهْلِ بَيْتِهِ وَاَنْ',0,1,1.8,'و000',15),(80642,'وَاَوْزِعْنا','وَاَوْزِعْنا',0,0,0.8,'و000',6),(80643,'وَاَوْزِعْنا فيهِ','وَاَوْزِعْنا فيهِ',0,1,1.5667,'و000',6),(80644,'وَاَوْزِعْنا فيهِ شُكْرَ','وَاَوْزِعْنا فيهِ شُكْرَ',0,1,1.8,'و000',6),(80645,'وَاَوْسِعْ','وَاَوْسِعْ',0,0,0.6667,'و000',15),(80646,'وَاَوْسِعْ لي','وَاَوْسِعْ لي',0,1,1.4333,'و000',15),(80647,'وَاَوْسِعْ لي في','وَاَوْسِعْ لي في',0,1,1.5333,'و000',6),(80648,'وَاَوْضَحَ','وَاَوْضَحَ',0,0,0.6667,'و000',6),(80649,'وَاَوْضَحَ بِكَ','وَاَوْضَحَ بِكَ',0,1,1.5,'و000',6),(80650,'وَاَوْضَحَ بِكَ الْبُهَمَ','وَاَوْضَحَ بِكَ الْبُهَمَ',0,1,1.8333,'و000',6),(80651,'وَاُنْساً','وَاُنْساً',0,0,0.6,'و000',6),(80652,'وَاُنْساً في','وَاُنْساً في',0,1,1.4,'و000',6),(80653,'وَاُنْساً في حَشْري','وَاُنْساً في حَشْري',0,1,1.6333,'و000',6),(80654,'وَاِحْساني','وَاِحْساني',0,0,0.6667,'و000',15),(80655,'وَاِحْساني في','وَاِحْساني في',0,1,1.4333,'و000',15),(80656,'وَاِحْساني في عِلِّيّينَ','وَاِحْساني في عِلِّيّينَ',0,1,1.8,'و000',15),(80657,'وَاِحْسانٍ','وَاِحْسانٍ',0,0,0.6667,'و000',6),(80658,'وَاِحْسانٍ وَسَلامَةٍ','وَاِحْسانٍ وَسَلامَةٍ',0,1,1.7,'و000',6),(80659,'وَاِحْسانٍ وَسَلامَةٍ وَاِسْلامٍ','وَاِحْسانٍ وَسَلامَةٍ وَاِسْلامٍ',0,1,2,'و000',6),(80660,'وَاِخْلاصَ','وَاِخْلاصَ',0,0,0.6667,'و000',6),(80661,'وَاِخْلاصَ الْمُوقِنينَ','وَاِخْلاصَ الْمُوقِنينَ',0,1,1.7667,'و000',6),(80662,'وَاِخْلاصَ الْمُوقِنينَ وَمُرافَقَةَ','وَاِخْلاصَ الْمُوقِنينَ وَمُرافَقَةَ',0,1,2,'و000',6),(80663,'وَاِساءَتي','وَاِساءَتي',0,0,0.6667,'و000',15),(80664,'وَاِساءَتي مَغْفُورةً','وَاِساءَتي مَغْفُورةً',0,1,1.7,'و000',6),(80665,'وَاِساءَتي مَغْفُورةً وَاَنْ','وَاِساءَتي مَغْفُورةً وَاَنْ',0,1,1.9333,'و000',6),(80666,'وَاِساءَتي مَغْفُورَةً','وَاِساءَتي مَغْفُورَةً',0,1,1.7333,'و000',15),(80667,'وَاِساءَتي مَغْفُورَةً وَاَنْ','وَاِساءَتي مَغْفُورَةً وَاَنْ',0,1,1.9667,'و000',15),(80668,'وَاِسْرافي','وَاِسْرافي',0,0,0.6667,'و000',15),(80669,'وَاِسْرافي عَلى','وَاِسْرافي عَلى',0,1,1.5,'و000',15),(80670,'وَاِسْرافي عَلى نَفْسي','وَاِسْرافي عَلى نَفْسي',0,1,1.7333,'و000',15),(80671,'وَاِسْلامٍ','وَاِسْلامٍ',0,0,0.6667,'و000',6),(80672,'وَاِسْلامٍ اَللّـهُمَّ','وَاِسْلامٍ اَللّـهُمَّ',0,1,1.7333,'و000',6),(80673,'وَاِسْلامٍ اَللّـهُمَّ صَلِّ','وَاِسْلامٍ اَللّـهُمَّ صَلِّ',0,1,1.9333,'و000',6),(80674,'وَاِلَى اِرادَتِهِ','وَاِلَى اِرادَتِهِ',0,1,1.6,'و000',6),(80675,'وَاِلَى اِرادَتِهِ سَريعٌ','وَاِلَى اِرادَتِهِ سَريعٌ',0,1,1.8333,'و000',6),(80676,'وَاِنْ','وَاِنْ',0,0,0.4,'و000',15),(80677,'وَاِنْ اَبْطَأَتَ','وَاِنْ اَبْطَأَتَ',0,1,1.5667,'و000',6),(80678,'وَاِنْ اَبْطَأَتَ عَنّي','وَاِنْ اَبْطَأَتَ عَنّي',0,1,1.7667,'و000',6),(80679,'وَاِنْ كُنْتُ','وَاِنْ كُنْتُ',0,1,1.4333,'و000',15),(80680,'وَاِنْ كُنْتُ مِنَ','وَاِنْ كُنْتُ مِنَ',0,1,1.6,'و000',6),(80681,'وَاِنْ لَمْ','وَاِنْ لَمْ',0,1,1.3667,'و000',15),(80682,'وَاِنْ لَمْ تَكُن','وَاِنْ لَمْ تَكُن',0,1,1.5667,'و000',6),(80683,'وَاِيماناً','وَاِيماناً',0,0,0.6667,'و000',15),(80684,'وَاِيماناً يَذْهَبُ','وَاِيماناً يَذْهَبُ',0,1,1.6333,'و000',6),(80685,'وَاِيماناً يَذْهَبُ بِالشَّكِّ','وَاِيماناً يَذْهَبُ بِالشَّكِّ',0,1,2,'و000',6),(80686,'وَاِيماناً يُذهِبُ','وَاِيماناً يُذهِبُ',0,1,1.6,'و000',6),(80687,'وَاِيماناً يُذهِبُ الشَّكَّ','وَاِيماناً يُذهِبُ الشَّكَّ',0,1,1.9,'و000',6),(80688,'وَاِيماناً يُذْهبُ','وَاِيماناً يُذْهبُ',0,1,1.6,'و000',6),(80689,'وَاِيماناً يُذْهبُ الشَّكَّ','وَاِيماناً يُذْهبُ الشَّكَّ',0,1,1.9,'و000',6),(80690,'وَاِيماناً يُذْهِبُ','وَاِيماناً يُذْهِبُ',0,1,1.6333,'و000',6),(80691,'وَاِيماناً يُذْهِبُ الشَّكَّ','وَاِيماناً يُذْهِبُ الشَّكَّ',0,1,1.9333,'و000',6),(80692,'وَاْكتُبْني','وَاْكتُبْني',0,0,0.7333,'و000',6),(80693,'وَاْكتُبْني مِنَ','وَاْكتُبْني مِنَ',0,1,1.5333,'و000',6),(80694,'وَاْكتُبْني مِنَ السُّعَداءِ','وَاْكتُبْني مِنَ السُّعَداءِ',0,1,1.9333,'و000',6),(80695,'وَاْنجَزْتَ','وَاْنجَزْتَ',0,0,0.7333,'و000',6),(80696,'وَاْنجَزْتَ لَهُ','وَاْنجَزْتَ لَهُ',0,1,1.5333,'و000',6),(80697,'وَاْنجَزْتَ لَهُ عَهْدَكَ','وَاْنجَزْتَ لَهُ عَهْدَكَ',0,1,1.8333,'و000',6),(80698,'وَبلاءَهُ','وَبلاءَهُ',0,0,0.6,'و000',6),(80699,'وَبلاءَهُ وَفِتْنَتَهُ','وَبلاءَهُ وَفِتْنَتَهُ',0,1,1.7333,'و000',6),(80700,'وَبلاءَهُ وَفِتْنَتَهُ benim','وَبلاءَهُ وَفِتْنَتَهُ benim',0,1,1.9333,'و150',6),(80701,'وَبَلِّغْني','وَبَلِّغْني',0,0,0.7333,'و000',15),(80702,'وَبَلِّغْني اَمَلي','وَبَلِّغْني اَمَلي',0,1,1.6,'و000',6),(80703,'وَبَلِّغْني اَمَلي وَاِنْ','وَبَلِّغْني اَمَلي وَاِنْ',0,1,1.8333,'و000',6),(80704,'وَبَلِّغْني بِرَحْمَتِكَ','وَبَلِّغْني بِرَحْمَتِكَ',0,1,1.8,'و000',6),(80705,'وَبَلِّغْني بِرَحْمَتِكَ كَمالَ','وَبَلِّغْني بِرَحْمَتِكَ كَمالَ',0,1,2,'و000',6),(80706,'وَبَلِّغْني رِضْوانَكَ','وَبَلِّغْني رِضْوانَكَ',0,1,1.7333,'و000',6),(80707,'وَبَلِّغْني رِضْوانَكَ وَشَريفَ','وَبَلِّغْني رِضْوانَكَ وَشَريفَ',0,1,2,'و000',6),(80708,'وَبَيِّناتٍ','وَبَيِّناتٍ',0,0,0.7333,'و000',15),(80709,'وَبَيِّناتٍ مِنَ','وَبَيِّناتٍ مِنَ',0,1,1.5333,'و000',15),(80710,'وَبَيِّناتٍ مِنَ الْهُدى','وَبَيِّناتٍ مِنَ الْهُدى',0,1,1.8,'و000',15),(80711,'وَبَيْنَ','وَبَيْنَ',0,0,0.5333,'و000',15),(80712,'وَبَيْنَ الذُّنُوبِ','وَبَيْنَ الذُّنُوبِ',0,1,1.6333,'و000',6),(80713,'وَبَيْنَ الذُّنُوبِ حَتّى','وَبَيْنَ الذُّنُوبِ حَتّى',0,1,1.8333,'و000',6),(80714,'وَبَيْنَ رَحْمَتِكَ','وَبَيْنَ رَحْمَتِكَ',0,1,1.6333,'و000',6),(80715,'وَبَيْنَ رَحْمَتِكَ وَرِضْوانِكَ','وَبَيْنَ رَحْمَتِكَ وَرِضْوانِكَ',0,1,2,'و000',6),(80716,'وَبَيْنَ عِبادِكَ','وَبَيْنَ عِبادِكَ',0,1,1.5667,'و000',6),(80717,'وَبَيْنَ عِبادِكَ اَللّـهُمَّ','وَبَيْنَ عِبادِكَ اَللّـهُمَّ',0,1,1.9667,'و000',6),(80718,'وَبِالْبِرِّ','وَبِالْبِرِّ',0,0,0.8,'و000',6),(80719,'وَبِالْبِرِّ وَالتَّقْوى','وَبِالْبِرِّ وَالتَّقْوى',0,1,1.8,'و000',6),(80720,'وَبِالْبِرِّ وَالتَّقْوى مَوْصُولاً','وَبِالْبِرِّ وَالتَّقْوى مَوْصُولاً',0,1,2,'و000',6),(80721,'وَبِالْكَثيرِ','وَبِالْكَثيرِ',0,0,0.8667,'و000',6),(80722,'وَبِالْكَثيرِ وَتَفْعَلُ','وَبِالْكَثيرِ وَتَفْعَلُ',0,1,1.8,'و000',6),(80723,'وَبِالْكَثيرِ وَتَفْعَلُ ما','وَبِالْكَثيرِ وَتَفْعَلُ ما',0,1,1.9,'و000',6),(80724,'وَبِجَبَرُوتِكَ','وَبِجَبَرُوتِكَ',0,0,1,'و000',6),(80725,'وَبِجَبَرُوتِكَ الَّتي','وَبِجَبَرُوتِكَ الَّتي',0,1,1.7333,'و000',6),(80726,'وَبِجَبَرُوتِكَ الَّتي غَلَبَتْ','وَبِجَبَرُوتِكَ الَّتي غَلَبَتْ',0,1,2,'و000',6),(80727,'وَبِجَلالِكَ','وَبِجَلالِكَ',0,0,0.8,'و000',6),(80728,'وَبِجَلالِكَ الْعَظيمِ','وَبِجَلالِكَ الْعَظيمِ',0,1,1.7333,'و000',6),(80729,'وَبِجَلالِكَ الْعَظيمِ اَنْ','وَبِجَلالِكَ الْعَظيمِ اَنْ',0,1,1.9,'و000',6),(80730,'وَبِحَقِّ','وَبِحَقِّ',0,0,0.6,'و000',6),(80731,'وَبِحَقِّ كُلِّ','وَبِحَقِّ كُلِّ',0,1,1.5,'و000',6),(80732,'وَبِحَقِّ كُلِّ مُؤْمِنٍ','وَبِحَقِّ كُلِّ مُؤْمِنٍ',0,1,1.8,'و000',6),(80733,'وَبِحَقِّ مَنْ','وَبِحَقِّ مَنْ',0,1,1.4667,'و000',6),(80734,'وَبِحَقِّ مَنْ اَرْسَلْتَهُ','وَبِحَقِّ مَنْ اَرْسَلْتَهُ',0,1,1.9,'و000',6),(80735,'وَبِحَقِّكَ','وَبِحَقِّكَ',0,0,0.7333,'و000',15),(80736,'وَبِحَقِّكَ عَلَيْهِمْ','وَبِحَقِّكَ عَلَيْهِمْ',0,1,1.7333,'و000',6),(80737,'وَبِحَقِّكَ عَلَيْهِمْ فَلا','وَبِحَقِّكَ عَلَيْهِمْ فَلا',0,1,1.9,'و000',6),(80738,'وَبِرَحْمَتِكَ','وَبِرَحْمَتِكَ',0,0,0.9333,'و000',15),(80739,'وَبِرَحْمَتِكَ الَّتي','وَبِرَحْمَتِكَ الَّتي',0,1,1.7,'و000',6),(80740,'وَبِرَحْمَتِكَ الَّتي وَسِعَتْ','وَبِرَحْمَتِكَ الَّتي وَسِعَتْ',0,1,2,'و000',6),(80741,'وَبِعَظَمَتِكَ','وَبِعَظَمَتِكَ',0,0,0.9333,'و000',6),(80742,'وَبِعَظَمَتِكَ الَّتي','وَبِعَظَمَتِكَ الَّتي',0,1,1.7,'و000',6),(80743,'وَبِعَظَمَتِكَ الَّتي تَواضَعَ','وَبِعَظَمَتِكَ الَّتي تَواضَعَ',0,1,2,'و000',6),(80744,'وَبِعِزَّتِكَ','وَبِعِزَّتِكَ',0,0,0.8667,'و000',6),(80745,'وَبِعِزَّتِكَ الَّتي','وَبِعِزَّتِكَ الَّتي',0,1,1.6667,'و000',6),(80746,'وَبِعِزَّتِكَ الَّتي قَهَرَتْ','وَبِعِزَّتِكَ الَّتي قَهَرَتْ',0,1,1.9667,'و000',6),(80747,'وَبِعِلْمِكَ','وَبِعِلْمِكَ',0,0,0.8,'و000',6),(80748,'وَبِعِلْمِكَ الَّذي','وَبِعِلْمِكَ الَّذي',0,1,1.6333,'و000',6),(80749,'وَبِعِلْمِكَ الَّذي اَحاطَ','وَبِعِلْمِكَ الَّذي اَحاطَ',0,1,1.8667,'و000',6),(80750,'وَبِقُوَّتِكَ','وَبِقُوَّتِكَ',0,0,0.8667,'و000',6),(80751,'وَبِقُوَّتِكَ الَّتي','وَبِقُوَّتِكَ الَّتي',0,1,1.6667,'و000',6),(80752,'وَبِقُوَّتِكَ الَّتي خَضَعَ','وَبِقُوَّتِكَ الَّتي خَضَعَ',0,1,1.9,'و000',6),(80753,'وَبِكُلِّ','وَبِكُلِّ',0,0,0.6,'و000',6),(80754,'وَبِكُلِّ شَيءٍ','وَبِكُلِّ شَيءٍ',0,1,1.5,'و000',6),(80755,'وَبِكُلِّ شَيءٍ عَليمٌ','وَبِكُلِّ شَيءٍ عَليمٌ',0,1,1.7333,'و000',6),(80756,'وَبِما','وَبِما',0,0,0.4,'و000',6),(80757,'وَبِما سَمَّيْتَ','وَبِما سَمَّيْتَ',0,1,1.5333,'و000',6),(80758,'وَبِما سَمَّيْتَ بهِ','وَبِما سَمَّيْتَ بهِ',0,1,1.6667,'و000',6),(80759,'وَتَتَجاوَزَ','وَتَتَجاوَزَ',0,0,0.8,'و000',15),(80760,'وَتَتَجاوَزَ عَنّي','وَتَتَجاوَزَ عَنّي',0,1,1.6,'و000',6),(80761,'وَتَتَجاوَزَ عَنّي اِنَّكَ','وَتَتَجاوَزَ عَنّي اِنَّكَ',0,1,1.8667,'و000',6),(80762,'وَتَجاوَزْ','وَتَجاوَزْ',0,0,0.6667,'و000',6),(80763,'وَتَجاوَزْ عَنَّا','وَتَجاوَزْ عَنَّا',0,1,1.5667,'و000',6),(80764,'وَتَجاوَزْ عَنَّا السَّيِّئاتِ','وَتَجاوَزْ عَنَّا السَّيِّئاتِ',0,1,2,'و000',6),(80765,'وَتَدْفَعُ','وَتَدْفَعُ',0,0,0.6667,'و000',6),(80766,'وَتَدْفَعُ كُلَّ','وَتَدْفَعُ كُلَّ',0,1,1.5333,'و000',6),(80767,'وَتَدْفَعُ كُلَّ مَحْذُورٍ','وَتَدْفَعُ كُلَّ مَحْذُورٍ',0,1,1.8667,'و000',6),(80768,'وَتَرْحَمَني','وَتَرْحَمَني',0,0,0.8,'و000',15),(80769,'وَتَرْحَمَني وَتَتَجاوَزَ','وَتَرْحَمَني وَتَتَجاوَزَ',0,1,1.8333,'و000',6),(80770,'وَتَرْحَمَني وَتَتَجاوَزَ عَنّي','وَتَرْحَمَني وَتَتَجاوَزَ عَنّي',0,1,2,'و000',6),(80771,'وَتَرْضى','وَتَرْضى',0,0,0.5333,'و000',15),(80772,'وَتَرْضى اَللّـهُمَّ','وَتَرْضى اَللّـهُمَّ',0,1,1.6667,'و000',15),(80773,'وَتَرْضى اَللّـهُمَّ بارِكْ','وَتَرْضى اَللّـهُمَّ بارِكْ',0,1,1.9,'و000',6),(80774,'وَتَسَلَّمْهُ','وَتَسَلَّمْهُ',0,0,0.8667,'و000',6),(80775,'وَتَسَلَّمْهُ مِنّا','وَتَسَلَّمْهُ مِنّا',0,1,1.6333,'و000',6),(80776,'وَتَسَلَّمْهُ مِنّا في','وَتَسَلَّمْهُ مِنّا في',0,1,1.7333,'و000',6),(80777,'وَتَسَلَّمْهُ مِنّا مَقْبُولاً','وَتَسَلَّمْهُ مِنّا مَقْبُولاً',0,1,2,'و000',6),(80778,'وَتَسَلَّمْهُ مِنّا وَسَلِّمْهُ','وَتَسَلَّمْهُ مِنّا وَسَلِّمْهُ',0,1,2,'و000',6),(80779,'وَتَسَلَّمْهُ مِّنا','وَتَسَلَّمْهُ مِّنا',0,1,1.6333,'و000',6),(80780,'وَتَسَلَّمْهُ مِّنا وَسَلِّمْنا','وَتَسَلَّمْهُ مِّنا وَسَلِّمْنا',0,1,2,'و000',6),(80781,'وَتَفْعَلَ','وَتَفْعَلَ',0,0,0.6667,'و000',6),(80782,'وَتَفْعَلَ بي','وَتَفْعَلَ بي',0,1,1.4333,'و000',6),(80783,'وَتَفْعَلَ بي كَذا','وَتَفْعَلَ بي كَذا',0,1,1.6,'و000',6),(80784,'وَتَفْعَلُ','وَتَفْعَلُ',0,0,0.6667,'و000',6),(80785,'وَتَفْعَلُ ما','وَتَفْعَلُ ما',0,1,1.4333,'و000',6),(80786,'وَتَفْعَلُ ما تَشاءُ','وَتَفْعَلُ ما تَشاءُ',0,1,1.6667,'و000',6),(80787,'وَتَقَبَّلْ','وَتَقَبَّلْ',0,0,0.7333,'و000',6),(80788,'وَتَقَبَّلْ صَوْمي','وَتَقَبَّلْ صَوْمي',0,1,1.6,'و000',6),(80789,'وَتَقَبَّلْ صَوْمي وَصَلاتي','وَتَقَبَّلْ صَوْمي وَصَلاتي',0,1,1.9,'و000',6),(80790,'وَتَقَبَّلْ مِنّا','وَتَقَبَّلْ مِنّا',0,1,1.5667,'و000',6),(80791,'وَتَقَبَّلْ مِنّا صَلاتَنا','وَتَقَبَّلْ مِنّا صَلاتَنا',0,1,1.8667,'و000',6),(80792,'وَتَقَبَّلْها','وَتَقَبَّلْها',0,0,0.8667,'و000',6),(80793,'وَتَقَبَّلْها اِنَّكَ','وَتَقَبَّلْها اِنَّكَ',0,1,1.7,'و000',6),(80794,'وَتَقَبَّلْها اِنَّكَ الاَكْرَمُ','وَتَقَبَّلْها اِنَّكَ الاَكْرَمُ',0,1,2,'و000',6),(80795,'وَتَقَبَّلْهُ','وَتَقَبَّلْهُ',0,0,0.8667,'و000',6),(80796,'وَتَقَبَّلْهُ مِنّا','وَتَقَبَّلْهُ مِنّا',0,1,1.6333,'و000',6),(80797,'وَتَقَبَّلْهُ مِنّا allah\'ım\'','وَتَقَبَّلْهُ مِنّا allah',0,1,1.9667,'و450',6),(80798,'وَتَقَبَّلْهُ مِنّا وَتَسَلَّمْهُ','وَتَقَبَّلْهُ مِنّا وَتَسَلَّمْهُ',0,1,2,'و000',6),(80799,'وَتَقَبَّلْهُ مِنّا وَسَلِّمْنا','وَتَقَبَّلْهُ مِنّا وَسَلِّمْنا',0,1,2,'و000',6),(80800,'وَتَكَفَّلْتَ','وَتَكَفَّلْتَ',0,0,0.8667,'و000',6),(80801,'وَتَكَفَّلْتَ لي','وَتَكَفَّلْتَ لي',0,1,1.5333,'و000',6),(80802,'وَتَكَفَّلْتَ لي بِالاِجابَةِ','وَتَكَفَّلْتَ لي بِالاِجابَةِ',0,1,1.9667,'و000',6),(80803,'وَتُجِنُّ','وَتُجِنُّ',0,0,0.6,'و000',6),(80804,'وَتُجِنُّ الضَّميرُ','وَتُجِنُّ الضَّميرُ',0,1,1.6333,'و000',6),(80805,'وَتُجِنُّ الضَّميرُ وَهُوَ','وَتُجِنُّ الضَّميرُ وَهُوَ',0,1,1.8667,'و000',6),(80806,'وَتُدْخِلَنِى','وَتُدْخِلَنِى',0,0,0.8667,'و000',6),(80807,'وَتُدْخِلَنِى الْجَنَّةَ','وَتُدْخِلَنِى الْجَنَّةَ',0,1,1.8,'و000',6),(80808,'وَتُدْخِلَنِى الْجَنَّةَ بِرَحْمَتِكَ','وَتُدْخِلَنِى الْجَنَّةَ بِرَحْمَتِكَ',0,1,2,'و000',6),(80809,'وَتُرضِيَني','وَتُرضِيَني',0,0,0.7333,'و000',6),(80810,'وَتُرضِيَني بِما','وَتُرضِيَني بِما',0,1,1.5333,'و000',6),(80811,'وَتُرضِيَني بِما قَسَمْتَ','وَتُرضِيَني بِما قَسَمْتَ',0,1,1.8333,'و000',6),(80812,'وَتُرْضِيَني','وَتُرْضِيَني',0,0,0.8,'و000',6),(80813,'وَتُرْضِيَني بِما','وَتُرْضِيَني بِما',0,1,1.5667,'و000',6),(80814,'وَتُرْضِيَني بِما قَسَمْتَ','وَتُرْضِيَني بِما قَسَمْتَ',0,1,1.8667,'و000',6),(80815,'وَتُرِْضيَني','وَتُرِْضيَني',0,0,0.8,'و000',6),(80816,'وَتُرِْضيَني بِما','وَتُرِْضيَني بِما',0,1,1.5667,'و000',6),(80817,'وَتُرِْضيَني بِما قَسَمْتَ','وَتُرِْضيَني بِما قَسَمْتَ',0,1,1.8667,'و000',6),(80818,'وَتُضاعِفُ','وَتُضاعِفُ',0,0,0.6667,'و000',6),(80819,'وَتُضاعِفُ الْحَسَناتِ','وَتُضاعِفُ الْحَسَناتِ',0,1,1.7333,'و000',6),(80820,'وَتُضاعِفُ الْحَسَناتِ بِالْقَليلِ','وَتُضاعِفُ الْحَسَناتِ بِالْقَليلِ',0,1,2,'و000',6),(80821,'وَتُعْطي','وَتُعْطي',0,0,0.5333,'و000',6),(80822,'وَتُعْطي كُلَّ','وَتُعْطي كُلَّ',0,1,1.4667,'و000',6),(80823,'وَتُعْطي كُلَّ جَزِيلٍ','وَتُعْطي كُلَّ جَزِيلٍ',0,1,1.7333,'و000',6),(80824,'وَتُقَدِّرُ','وَتُقَدِّرُ',0,0,0.7333,'و000',15),(80825,'وَتُقَدِّرُ اَنْ','وَتُقَدِّرُ اَنْ',0,1,1.5333,'و000',15),(80826,'وَتُقَدِّرُ اَنْ تُطيلَ','وَتُقَدِّرُ اَنْ تُطيلَ',0,1,1.7667,'و000',15),(80827,'وَتُقَدِّرُ مِنَ','وَتُقَدِّرُ مِنَ',0,1,1.5333,'و000',15),(80828,'وَتُقَدِّرُ مِنَ الاَمْرِ','وَتُقَدِّرُ مِنَ الاَمْرِ',0,1,1.8333,'و000',15),(80829,'وَتُمَتِّعَهُ','وَتُمَتِّعَهُ',0,0,0.8667,'و000',6),(80830,'وَتُمَتِّعَهُ فيها','وَتُمَتِّعَهُ فيها',0,1,1.6,'و000',6),(80831,'وَتُمَتِّعَهُ فيها طَويلاً','وَتُمَتِّعَهُ فيها طَويلاً',0,1,1.8667,'و000',6),(80832,'وَتُوَسِّعَ','وَتُوَسِّعَ',0,0,0.7333,'و000',15),(80833,'وَتُوَسِّعَ عَليَّ','وَتُوَسِّعَ عَليَّ',0,1,1.6,'و000',6),(80834,'وَتُوَسِّعَ عَليَّ مِنَ','وَتُوَسِّعَ عَليَّ مِنَ',0,1,1.7667,'و000',6),(80835,'وَتُوَسِّعَ عَلَيَّ','وَتُوَسِّعَ عَلَيَّ',0,1,1.6333,'و000',15),(80836,'وَتُوَسِّعَ عَلَيَّ في','وَتُوَسِّعَ عَلَيَّ في',0,1,1.7333,'و000',6),(80837,'وَتُوَسِّعَ لي','وَتُوَسِّعَ لي',0,1,1.4667,'و000',15),(80838,'وَتُوَسِّعَ لي في','وَتُوَسِّعَ لي في',0,1,1.5667,'و000',15),(80839,'وَتِلاوَةِ','وَتِلاوَةِ',0,0,0.6667,'و000',15),(80840,'وَتِلاوَةِ الْقُرآنِ','وَتِلاوَةِ الْقُرآنِ',0,1,1.6667,'و000',6),(80841,'وَتِلاوَةِ الْقُرآنِ اَللّـهُمَّ','وَتِلاوَةِ الْقُرآنِ اَللّـهُمَّ',0,1,2,'و000',6),(80842,'وَثبِّتْ','وَثبِّتْ',0,0,0.5333,'و000',6),(80843,'وَثبِّتْ اَقْدامَنا','وَثبِّتْ اَقْدامَنا',0,1,1.6333,'و000',6),(80844,'وَثبِّتْ اَقْدامَنا وَانْصُرْنا','وَثبِّتْ اَقْدامَنا وَانْصُرْنا',0,1,2,'و000',6),(80845,'وَجاعِلَ','وَجاعِلَ',0,0,0.5333,'و000',6),(80846,'وَجاعِلَ اللَّيْلِ','وَجاعِلَ اللَّيْلِ',0,1,1.6,'و000',6),(80847,'وَجاعِلَ اللَّيْلِ سَكَناً','وَجاعِلَ اللَّيْلِ سَكَناً',0,1,1.8667,'و000',6),(80848,'وَجاعِلَها','وَجاعِلَها',0,0,0.6667,'و000',6),(80849,'وَجاعِلَها خَيْراً','وَجاعِلَها خَيْراً',0,1,1.6,'و000',6),(80850,'وَجاعِلَها خَيْراً مِنْ','وَجاعِلَها خَيْراً مِنْ',0,1,1.7667,'و000',6),(80851,'وَجَبْرائيلَ','وَجَبْرائيلَ',0,0,0.8,'و000',6),(80852,'وَجَبْرائيلَ وَرَبَّ','وَجَبْرائيلَ وَرَبَّ',0,1,1.6667,'و000',6),(80853,'وَجَبْرائيلَ وَرَبَّ مُحَمَّدٍ','وَجَبْرائيلَ وَرَبَّ مُحَمَّدٍ',0,1,2,'و000',6),(80854,'وَجَسيمَ','وَجَسيمَ',0,0,0.5333,'و000',6),(80855,'وَجَسيمَ عَطِيَّتِكَ','وَجَسيمَ عَطِيَّتِكَ',0,1,1.6667,'و000',6),(80856,'وَجَسيمَ عَطِيَّتِكَ وَاَعْطِني','وَجَسيمَ عَطِيَّتِكَ وَاَعْطِني',0,1,2,'و000',6),(80857,'وَجَعَلَ','وَجَعَلَ',0,0,0.5333,'و000',6),(80858,'وَجَعَلَ آيَةَ','وَجَعَلَ آيَةَ',0,1,1.4667,'و000',6),(80859,'وَجَعَلَ آيَةَ النَّهارِ','وَجَعَلَ آيَةَ النَّهارِ',0,1,1.8,'و000',6),(80860,'وَجَعَلْتَ','وَجَعَلْتَ',0,0,0.6667,'و000',15),(80861,'وَجَعَلْتَ الشَّمْسَ','وَجَعَلْتَ الشَّمْسَ',0,1,1.6667,'و000',6),(80862,'وَجَعَلْتَ الشَّمْسَ عَلَيْهِ','وَجَعَلْتَ الشَّمْسَ عَلَيْهِ',0,1,1.9667,'و000',6),(80863,'وَجَعَلْتَها','وَجَعَلْتَها',0,0,0.8,'و000',6),(80864,'وَجَعَلْتَها خَيْراً','وَجَعَلْتَها خَيْراً',0,1,1.6667,'و000',6),(80865,'وَجَعَلْتَها خَيْراً مِنْ','وَجَعَلْتَها خَيْراً مِنْ',0,1,1.8333,'و000',6),(80866,'وَجَعَلْتَهُ','وَجَعَلْتَهُ',0,0,0.8,'و000',6),(80867,'وَجَعَلْتَهُ بَيِّناتٍ','وَجَعَلْتَهُ بَيِّناتٍ',0,1,1.7333,'و000',6),(80868,'وَجَعَلْتَهُ بَيِّناتٍ مِنَ','وَجَعَلْتَهُ بَيِّناتٍ مِنَ',0,1,1.9,'و000',6),(80869,'وَجَلَّ','وَجَلَّ',0,0,0.4667,'و000',21),(80870,'وَجَلَّ ثَناؤُكَ','وَجَلَّ ثَناؤُكَ',0,1,1.5333,'و000',15),(80871,'وَجَلَّ ثَناؤُكَ وَلا','وَجَلَّ ثَناؤُكَ وَلا',0,1,1.7,'و000',6),(80872,'وَجَلِّلْني','وَجَلِّلْني',0,0,0.7333,'و000',15),(80873,'وَجَلِّلْني سِتْرَ','وَجَلِّلْني سِتْرَ',0,1,1.6,'و000',6),(80874,'وَجَلِّلْني سِتْرَ عافِيَتِكَ','وَجَلِّلْني سِتْرَ عافِيَتِكَ',0,1,1.9667,'و000',6),(80875,'وَجَميعَ','وَجَميعَ',0,0,0.5333,'و000',6),(80876,'وَجَميعَ الْمُؤْمِنينَ','وَجَميعَ الْمُؤْمِنينَ',0,1,1.7333,'و000',6),(80877,'وَجَميعَ الْمُؤْمِنينَ وَالْمُؤْمِناتِ','وَجَميعَ الْمُؤْمِنينَ وَالْمُؤْمِناتِ',0,1,2,'و000',6),(80878,'وَجَنِّبْنا','وَجَنِّبْنا',0,0,0.7333,'و000',6),(80879,'وَجَنِّبْنا عُسْرَكَ','وَجَنِّبْنا عُسْرَكَ',0,1,1.6667,'و000',6),(80880,'وَجَنِّبْنا عُسْرَكَ وَاَنِلْنا','وَجَنِّبْنا عُسْرَكَ وَاَنِلْنا',0,1,2,'و000',6),(80881,'وَجَنِّبْني','وَجَنِّبْني',0,0,0.7333,'و000',19),(80882,'وَجَنِّبْني في','وَجَنِّبْني في',0,1,1.4667,'و000',6),(80883,'وَجَنِّبْني في هذِهِ','وَجَنِّبْني في هذِهِ',0,1,1.6667,'و000',6),(80884,'وَجَنِّبْنَا','وَجَنِّبْنَا',0,0,0.8,'و000',6),(80885,'وَجَنِّبْنَا الْعُسْرى','وَجَنِّبْنَا الْعُسْرى',0,1,1.7333,'و000',6),(80886,'وَجَنِّبْنَا الْعُسْرى وَيَسِّرْنا','وَجَنِّبْنَا الْعُسْرى وَيَسِّرْنا',0,1,2,'و000',6),(80887,'وَجْهي','وَجْهي',0,0,0.4,'و000',15),(80888,'وَجْهي بِنُورِكَ','وَجْهي بِنُورِكَ',0,1,1.5333,'و000',15),(80889,'وَجْهي بِنُورِكَ وَاَحِبَّني','وَجْهي بِنُورِكَ وَاَحِبَّني',0,1,1.9333,'و000',6),(80890,'وَجْهَكَ','وَجْهَكَ',0,0,0.5333,'و000',15),(80891,'وَجْهَكَ الْكَريمَ','وَجْهَكَ الْكَريمَ',0,1,1.6,'و000',6),(80892,'وَجْهَكَ الْكَريمَ عَنّي','وَجْهَكَ الْكَريمَ عَنّي',0,1,1.8,'و000',6),(80893,'وَجْهِكَ','وَجْهِكَ',0,0,0.5333,'و000',15),(80894,'وَجْهِكَ الْكَريمِ','وَجْهِكَ الْكَريمِ',0,1,1.6,'و000',15),(80895,'وَجْهِكَ الْكَريمِ أنْ','وَجْهِكَ الْكَريمِ أنْ',0,1,1.7333,'و000',6),(80896,'وَجْهِهِ','وَجْهِهِ',0,0,0.5333,'و000',6),(80897,'وَجْهِهِ وَعِزِّ','وَجْهِهِ وَعِزِّ',0,1,1.5333,'و000',6),(80898,'وَجْهِهِ وَعِزِّ جَلالِهِ','وَجْهِهِ وَعِزِّ جَلالِهِ',0,1,1.8333,'و000',6),(80899,'وَحابِسَهُما','وَحابِسَهُما',0,0,0.8,'و000',6),(80900,'وَحابِسَهُما اَنْ','وَحابِسَهُما اَنْ',0,1,1.5667,'و000',6),(80901,'وَحابِسَهُما اَنْ تَزُولا','وَحابِسَهُما اَنْ تَزُولا',0,1,1.8333,'و000',6),(80902,'وَحافِظاً','وَحافِظاً',0,0,0.6,'و000',6),(80903,'وَحافِظاً وَقائِداً','وَحافِظاً وَقائِداً',0,1,1.6333,'و000',6),(80904,'وَحافِظاً وَقائِداً وَناصِراً','وَحافِظاً وَقائِداً وَناصِراً',0,1,1.9667,'و000',6),(80905,'وَحَبْلاً','وَحَبْلاً',0,0,0.6,'و000',6),(80906,'وَحَبْلاً مُتَّصِلاً','وَحَبْلاً مُتَّصِلاً',0,1,1.6667,'و000',6),(80907,'وَحَبْلاً مُتَّصِلاً فيـما','وَحَبْلاً مُتَّصِلاً فيـما',0,1,1.8667,'و000',6),(80908,'وَخاتَمِ','وَخاتَمِ',0,0,0.5333,'و000',15),(80909,'وَخاتَمِ النَّبِيّينَ','وَخاتَمِ النَّبِيّينَ',0,1,1.7,'و000',15),(80910,'وَخازِنَ','وَخازِنَ',0,0,0.5333,'و000',6),(80911,'وَخازِنَ النُّورِ','وَخازِنَ النُّورِ',0,1,1.5667,'و000',6),(80912,'وَخازِنَ النُّورِ فِى','وَخازِنَ النُّورِ فِى',0,1,1.7,'و000',6),(80913,'وَخالِقي','وَخالِقي',0,0,0.5333,'و000',6),(80914,'وَخالِقي وَخالِقَكَ','وَخالِقي وَخالِقَكَ',0,1,1.6333,'و000',6),(80915,'وَخالِقي وَخالِقَكَ وَمُقَدِّري','وَخالِقي وَخالِقَكَ وَمُقَدِّري',0,1,2,'و000',6),(80916,'وَخالِقَكَ','وَخالِقَكَ',0,0,0.6667,'و000',6),(80917,'وَخالِقَكَ وَمُقَدِّري','وَخالِقَكَ وَمُقَدِّري',0,1,1.7333,'و000',6),(80918,'وَخالِقَكَ وَمُقَدِّري وَمُقَدِّرَكَ','وَخالِقَكَ وَمُقَدِّري وَمُقَدِّرَكَ',0,1,2,'و000',6),(80919,'وَخَصَصْتَهُ','وَخَصَصْتَهُ',0,0,0.8,'و000',6),(80920,'وَخَصَصْتَهُ بِلَيْلَةِ','وَخَصَصْتَهُ بِلَيْلَةِ',0,1,1.7667,'و000',6),(80921,'وَخَصَصْتَهُ بِلَيْلَةِ الْقَدْرِ','وَخَصَصْتَهُ بِلَيْلَةِ الْقَدْرِ',0,1,2,'و000',6),(80922,'وَخَوْفاً','وَخَوْفاً',0,0,0.6,'و000',6),(80923,'وَخَوْفاً تَنْشُرُ','وَخَوْفاً تَنْشُرُ',0,1,1.6,'و000',6),(80924,'وَخَوْفاً تَنْشُرُ لي','وَخَوْفاً تَنْشُرُ لي',0,1,1.7,'و000',6),(80925,'وَخَيْرٍ','وَخَيْرٍ',0,0,0.5333,'و000',6),(80926,'وَخَيْرٍ لا','وَخَيْرٍ لا',0,1,1.3667,'و000',6),(80927,'وَخَيْرٍ لا يَشُوبُهُ','وَخَيْرٍ لا يَشُوبُهُ',0,1,1.7,'و000',6),(80928,'وَدَليلاً','وَدَليلاً',0,0,0.6,'و000',6),(80929,'وَدَليلاً وَعَيْناً','وَدَليلاً وَعَيْناً',0,1,1.6333,'و000',6),(80930,'وَدَليلاً وَعَيْناً حَتّى','وَدَليلاً وَعَيْناً حَتّى',0,1,1.8333,'و000',6),(80931,'وَدُعاءً','وَدُعاءً',0,0,0.5333,'و000',6),(80932,'وَدُعاءً تَبْسُطُ','وَدُعاءً تَبْسُطُ',0,1,1.5667,'و000',6),(80933,'وَدُعاءً تَبْسُطُ لي','وَدُعاءً تَبْسُطُ لي',0,1,1.6667,'و000',6),(80934,'وَدُعاءَنا','وَدُعاءَنا',0,0,0.6667,'و000',6),(80935,'وَدُعاءَنا مَسْمُوعاً','وَدُعاءَنا مَسْمُوعاً',0,1,1.7,'و000',6),(80936,'وَدُعاءَنا مَسْمُوعاً وَاهْدِنا','وَدُعاءَنا مَسْمُوعاً وَاهْدِنا',0,1,2,'و000',6),(80937,'وَدِفاعِ','وَدِفاعِ',0,0,0.5333,'و000',6),(80938,'وَدِفاعِ الاَسْقامِ','وَدِفاعِ الاَسْقامِ',0,1,1.6333,'و000',6),(80939,'وَدِفاعِ الاَسْقامِ وَالْعَوْنِ','وَدِفاعِ الاَسْقامِ وَالْعَوْنِ',0,1,2,'و000',6),(80940,'وَرَبَّ','وَرَبَّ',0,0,0.4667,'و000',15),(80941,'وَرَبَّ الأَرْبابِ','وَرَبَّ الأَرْبابِ',0,1,1.6,'و000',6),(80942,'وَرَبَّ الأَرْبابِ اَحَطْتَ','وَرَبَّ الأَرْبابِ اَحَطْتَ',0,1,1.9,'و000',6),(80943,'وَرَبَّ الاَرَضينَ','وَرَبَّ الاَرَضينَ',0,1,1.6,'و000',6),(80944,'وَرَبَّ الاَرَضينَ السَّبْعِ','وَرَبَّ الاَرَضينَ السَّبْعِ',0,1,1.9333,'و000',6),(80945,'وَرَبَّ السْبْعِ','وَرَبَّ السْبْعِ',0,1,1.5333,'و000',6),(80946,'وَرَبَّ السْبْعِ الْمَثاني','وَرَبَّ السْبْعِ الْمَثاني',0,1,1.8667,'و000',6),(80947,'وَرَبَّ اللَّيْلِ','وَرَبَّ اللَّيْلِ',0,1,1.5667,'و000',6),(80948,'وَرَبَّ اللَّيْلِ والنَّهارِ','وَرَبَّ اللَّيْلِ والنَّهارِ',0,1,1.9333,'و000',6),(80949,'وَرَبَّ الْعَرْشِ','وَرَبَّ الْعَرْشِ',0,1,1.5667,'و000',6),(80950,'وَرَبَّ الْعَرْشِ الْعَظيمِ','وَرَبَّ الْعَرْشِ الْعَظيمِ',0,1,1.9,'و000',6),(80951,'وَرَبَّ اِسْرافيلَ','وَرَبَّ اِسْرافيلَ',0,1,1.6,'و000',6),(80952,'وَرَبَّ اِسْرافيلَ وَميكائيلَ','وَرَبَّ اِسْرافيلَ وَميكائيلَ',0,1,1.9667,'و000',6),(80953,'وَرَبَّ مُحَمَّدٍ','وَرَبَّ مُحَمَّدٍ',0,1,1.5667,'و000',6),(80954,'وَرَبَّ مُحَمَّدٍ صَلَّى','وَرَبَّ مُحَمَّدٍ صَلَّى',0,1,1.8,'و000',6),(80955,'وَرَبَّكَ','وَرَبَّكَ',0,0,0.6,'و000',6),(80956,'وَرَبَّكَ وَخالِقي','وَرَبَّكَ وَخالِقي',0,1,1.6,'و000',6),(80957,'وَرَبَّكَ وَخالِقي وَخالِقَكَ','وَرَبَّكَ وَخالِقي وَخالِقَكَ',0,1,1.9667,'و000',6),(80958,'وَرَبُّكَ','وَرَبُّكَ',0,0,0.6,'و000',6),(80959,'وَرَبُّكَ اللهُ','وَرَبُّكَ اللهُ',0,1,1.5,'و000',6),(80960,'وَرَبُّكَ اللهُ رَبُّ','وَرَبُّكَ اللهُ رَبُّ',0,1,1.7,'و000',6),(80961,'وَرَحيمَهُما','وَرَحيمَهُما',0,0,0.8,'و000',6),(80962,'وَرَحيمَهُما يا','وَرَحيمَهُما يا',0,1,1.5,'و000',6),(80963,'وَرَحيمَهُما يا اَرْحَمَ','وَرَحيمَهُما يا اَرْحَمَ',0,1,1.8,'و000',6),(80964,'وَرَحِمْتَنا','وَرَحِمْتَنا',0,0,0.8,'و000',6),(80965,'وَرَحِمْتَنا allah\'ım','وَرَحِمْتَنا allah',0,1,1.7,'و450',6),(80966,'وَرَحِمْتَنا allah\'ım şu','وَرَحِمْتَنا allah şu',0,1,1.8,'و450',6),(80967,'وَرَغِبْتُ','وَرَغِبْتُ',0,0,0.6667,'و000',6),(80968,'وَرَغِبْتُ اِلَيْكَ','وَرَغِبْتُ اِلَيْكَ',0,1,1.6333,'و000',6),(80969,'وَرَغِبْتُ اِلَيْكَ فيهِ','وَرَغِبْتُ اِلَيْكَ فيهِ',0,1,1.8,'و000',6),(80970,'وَرُوحي','وَرُوحي',0,0,0.4667,'و000',15),(80971,'وَرُوحي مَعَ','وَرُوحي مَعَ',0,1,1.4,'و000',15),(80972,'وَرُوحي مَعَ الشُّهَداءِ','وَرُوحي مَعَ الشُّهَداءِ',0,1,1.8,'و000',15),(80973,'وَرِضىً','وَرِضىً',0,0,0.4667,'و000',15),(80974,'وَرِضىً بِما','وَرِضىً بِما',0,1,1.4,'و000',15),(80975,'وَرِضىً بِما قَسَمْتَ','وَرِضىً بِما قَسَمْتَ',0,1,1.7,'و000',15),(80976,'وَرِضْواناً','وَرِضْواناً',0,0,0.7333,'و000',12),(80977,'وَرِضْواناً يا','وَرِضْواناً يا',0,1,1.4667,'و000',6),(80978,'وَرِضْواناً يا مُفَصِّلَ','وَرِضْواناً يا مُفَصِّلَ',0,1,1.8,'و000',6),(80979,'وَرِضْوانِكَ','وَرِضْوانِكَ',0,0,0.8,'و000',15),(80980,'وَرِضْوانِكَ فَاَكُونُ','وَرِضْوانِكَ فَاَكُونُ',0,1,1.7333,'و000',6),(80981,'وَرِضْوانِكَ فَاَكُونُ مَنْسِيّاً','وَرِضْوانِكَ فَاَكُونُ مَنْسِيّاً',0,1,2,'و000',6),(80982,'وَرِفْعَةً','وَرِفْعَةً',0,0,0.6667,'و000',6),(80983,'وَرِفْعَةً تَرْفَعُني','وَرِفْعَةً تَرْفَعُني',0,1,1.7,'و000',6),(80984,'وَرِفْعَةً تَرْفَعُني بِها','وَرِفْعَةً تَرْفَعُني بِها',0,1,1.8667,'و000',6),(80985,'وَزَكَّيْتَ','وَزَكَّيْتَ',0,0,0.7333,'و000',6),(80986,'وَزَكَّيْتَ فيهِ','وَزَكَّيْتَ فيهِ',0,1,1.5333,'و000',6),(80987,'وَزَكَّيْتَ فيهِ اَعْمالَنا','وَزَكَّيْتَ فيهِ اَعْمالَنا',0,1,1.9,'و000',6),(80988,'وَسَلامَةٍ','وَسَلامَةٍ',0,0,0.6667,'و000',6),(80989,'وَسَلامَةٍ مِنَ','وَسَلامَةٍ مِنَ',0,1,1.5,'و000',6),(80990,'وَسَلامَةٍ مِنَ السَّيِّئاتِ','وَسَلامَةٍ مِنَ السَّيِّئاتِ',0,1,1.9333,'و000',6),(80991,'وَسَلامَةٍ وَاِسْلامٍ','وَسَلامَةٍ وَاِسْلامٍ',0,1,1.7,'و000',6),(80992,'وَسَلامَةٍ وَاِسْلامٍ اَللّـهُمَّ','وَسَلامَةٍ وَاِسْلامٍ اَللّـهُمَّ',0,1,2,'و000',6),(80993,'وَسَلِّمْنا','وَسَلِّمْنا',0,0,0.7333,'و000',6),(80994,'وَسَلِّمْنا فيهِ','وَسَلِّمْنا فيهِ',0,1,1.5333,'و000',6),(80995,'وَسَلِّمْنا فيهِ حَتّى','وَسَلِّمْنا فيهِ حَتّى',0,1,1.7333,'و000',6),(80996,'وَسَلِّمْنا فيهِ وَتَسَلَّمْهُ','وَسَلِّمْنا فيهِ وَتَسَلَّمْهُ',0,1,2,'و000',6),(80997,'وَسَلِّمْنا فيهِ وَسَلِّمْنا','وَسَلِّمْنا فيهِ وَسَلِّمْنا',0,1,1.9333,'و000',6),(80998,'وَسَلِّمْنا مِنْهُ','وَسَلِّمْنا مِنْهُ',0,1,1.6,'و000',6),(80999,'وَسَلِّمْنا مِنْهُ وَسَلِّمْهُ','وَسَلِّمْنا مِنْهُ وَسَلِّمْهُ',0,1,2,'و000',6),(81000,'وَسَلِّمْهُ','وَسَلِّمْهُ',0,0,0.7333,'و000',6),(81001,'وَسَلِّمْهُ لَنا','وَسَلِّمْهُ لَنا',0,1,1.5333,'و000',6),(81002,'وَسَلِّمْهُ لَنا في','وَسَلِّمْهُ لَنا في',0,1,1.6333,'و000',6),(81003,'وَسَهِّلْ','وَسَهِّلْ',0,0,0.6,'و000',19),(81004,'وَسَهِّلْ لَنا','وَسَهِّلْ لَنا',0,1,1.4667,'و000',6),(81005,'وَسَهِّلْ لَنا فيهِ','وَسَهِّلْ لَنا فيهِ',0,1,1.6333,'و000',6),(81006,'وَسَيِّدَ','وَسَيِّدَ',0,0,0.6,'و000',6),(81007,'وَسَيِّدَ الساداتِ','وَسَيِّدَ الساداتِ',0,1,1.6,'و000',6),(81008,'وَسَيِّدَ الساداتِ لا','وَسَيِّدَ الساداتِ لا',0,1,1.7,'و000',6),(81009,'وَسُنَّتِهِ','وَسُنَّتِهِ',0,0,0.7333,'و000',6),(81010,'وَسُنَّتِهِ وَعَلى','وَسُنَّتِهِ وَعَلى',0,1,1.6,'و000',6),(81011,'وَسُنَّتِهِ وَعَلى خَيْرِ','وَسُنَّتِهِ وَعَلى خَيْرِ',0,1,1.8333,'و000',6),(81012,'وَسِعَتْ','وَسِعَتْ',0,0,0.5333,'و000',15),(81013,'وَسِعَتْ كُلَّ','وَسِعَتْ كُلَّ',0,1,1.4667,'و000',15),(81014,'وَسِعَتْ كُلَّ شَيْءٍ','وَسِعَتْ كُلَّ شَيْءٍ',0,1,1.7,'و000',15),(81015,'وَشَريفَ','وَشَريفَ',0,0,0.5333,'و000',6),(81016,'وَشَريفَ كَرامَتِكَ','وَشَريفَ كَرامَتِكَ',0,1,1.6333,'و000',6),(81017,'وَشَريفَ كَرامَتِكَ وَجَسيمَ','وَشَريفَ كَرامَتِكَ وَجَسيمَ',0,1,1.9333,'و000',6),(81018,'وَشَرَّهُ','وَشَرَّهُ',0,0,0.6,'و000',6),(81019,'وَشَرَّهُ وَبلاءَهُ','وَشَرَّهُ وَبلاءَهُ',0,1,1.6333,'و000',6),(81020,'وَشَرَّهُ وَبلاءَهُ وَفِتْنَتَهُ','وَشَرَّهُ وَبلاءَهُ وَفِتْنَتَهُ',0,1,2,'و000',6),(81021,'وَشُرُورَها','وَشُرُورَها',0,0,0.7333,'و000',6),(81022,'وَشُرُورَها وَاَحزانَها','وَشُرُورَها وَاَحزانَها',0,1,1.7667,'و000',6),(81023,'وَشُرُورَها وَاَحزانَها وَضيقَ','وَشُرُورَها وَاَحزانَها وَضيقَ',0,1,2,'و000',6),(81024,'وَشُكْرَكَ','وَشُكْرَكَ',0,0,0.6667,'و000',15),(81025,'وَشُكْرَكَ وَالرَّغَبَةَ','وَشُكْرَكَ وَالرَّغَبَةَ',0,1,1.8,'و000',6),(81026,'وَشُكْرَكَ وَالرَّغَبَةَ اِلَيْكَ','وَشُكْرَكَ وَالرَّغَبَةَ اِلَيْكَ',0,1,2,'و000',6),(81027,'وَشُكْرَكَ وَالرَّغْبَةَ','وَشُكْرَكَ وَالرَّغْبَةَ',0,1,1.8,'و000',6),(81028,'وَشُكْرَكَ وَالرَّغْبَةَ اِلَيْكَ','وَشُكْرَكَ وَالرَّغْبَةَ اِلَيْكَ',0,1,2,'و000',6),(81029,'وَصَباً','وَصَباً',0,0,0.4667,'و000',6),(81030,'وَصَباً وَلا','وَصَباً وَلا',0,1,1.4,'و000',6),(81031,'وَصَباً وَلا تَعَباً','وَصَباً وَلا تَعَباً',0,1,1.6667,'و000',6),(81032,'وَصَدَقْتَهُ','وَصَدَقْتَهُ',0,0,0.8,'و000',6),(81033,'وَصَدَقْتَهُ وَعْدَكَ','وَصَدَقْتَهُ وَعْدَكَ',0,1,1.7,'و000',6),(81034,'وَصَدَقْتَهُ وَعْدَكَ وَاْنجَزْتَ','وَصَدَقْتَهُ وَعْدَكَ وَاْنجَزْتَ',0,1,2,'و000',6),(81035,'وَصَلاتي','وَصَلاتي',0,0,0.5333,'و000',6),(81036,'وَصَلاتي وَقِيامي»','وَصَلاتي وَقِيامي»',0,1,1.6,'و000',6),(81037,'وَصَلاتي وَقِيامي» otuzuncu','وَصَلاتي وَقِيامي» otuzuncu',0,1,1.9,'و3252',6),(81038,'وَصَلَواتِهِ','وَصَلَواتِهِ',0,0,0.8,'و000',6),(81039,'وَصَلَواتِهِ وَتَقَبَّلْهُ','وَصَلَواتِهِ وَتَقَبَّلْهُ',0,1,1.8667,'و000',6),(81040,'وَصَلَواتِهِ وَتَقَبَّلْهُ مِنّا','وَصَلَواتِهِ وَتَقَبَّلْهُ مِنّا',0,1,2,'و000',6),(81041,'وَصَلَّى','وَصَلَّى',0,0,0.5333,'و000',6),(81042,'وَصَلَّى اللهُ','وَصَلَّى اللهُ',0,1,1.4667,'و000',6),(81043,'وَصَلَّى اللهُ عَلى','وَصَلَّى اللهُ عَلى',0,1,1.6333,'و000',6),(81044,'وَصُنّا','وَصُنّا',0,0,0.4667,'و000',6),(81045,'وَصُنّا مِنَ','وَصُنّا مِنَ',0,1,1.4,'و000',6),(81046,'وَصُنّا مِنَ الاَوْزارِ','وَصُنّا مِنَ الاَوْزارِ',0,1,1.7667,'و000',6),(81047,'وَصِيامَنا','وَصِيامَنا',0,0,0.6667,'و000',6),(81048,'وَصِيامَنا وَقِيامَنا','وَصِيامَنا وَقِيامَنا',0,1,1.7,'و000',6),(81049,'وَصِيامَنا وَقِيامَنا ey','وَصِيامَنا وَقِيامَنا ey',0,1,1.8,'و000',6),(81050,'وَضاعِفْ','وَضاعِفْ',0,0,0.5333,'و000',6),(81051,'وَضاعِفْ لَنا','وَضاعِفْ لَنا',0,1,1.4333,'و000',6),(81052,'وَضاعِفْ لَنا الْحَسَناتِ','وَضاعِفْ لَنا الْحَسَناتِ',0,1,1.8333,'و000',6),(81053,'وَضيقَ','وَضيقَ',0,0,0.4,'و000',6),(81054,'وَضيقَ الْمَعاشِ','وَضيقَ الْمَعاشِ',0,1,1.5333,'و000',6),(81055,'وَضيقَ الْمَعاشِ فيها','وَضيقَ الْمَعاشِ فيها',0,1,1.7,'و000',6),(81056,'وَطَهارَةٍ','وَطَهارَةٍ',0,0,0.6667,'و000',6),(81057,'وَطَهارَةٍ لا','وَطَهارَةٍ لا',0,1,1.4333,'و000',6),(81058,'وَطَهارَةٍ لا تُدَنِّسُهَا','وَطَهارَةٍ لا تُدَنِّسُهَا',0,1,1.8667,'و000',6),(81059,'وَظَلَمَ','وَظَلَمَ',0,0,0.5333,'و000',6),(81060,'وَظَلَمَ وَاسْتَكانَ','وَظَلَمَ وَاسْتَكانَ',0,1,1.6667,'و000',6),(81061,'وَظَلَمَ وَاسْتَكانَ وَاعْتَرَفَ','وَظَلَمَ وَاسْتَكانَ وَاعْتَرَفَ',0,1,2,'و000',6),(81062,'وَظُلْمي','وَظُلْمي',0,0,0.5333,'و000',15),(81063,'وَظُلْمي وَاِسْرافي','وَظُلْمي وَاِسْرافي',0,1,1.6333,'و000',6),(81064,'وَظُلْمي وَاِسْرافي عَلى','وَظُلْمي وَاِسْرافي عَلى',0,1,1.8,'و000',6),(81065,'وَعافِني','وَعافِني',0,0,0.5333,'و000',15),(81066,'وَعافِني مِنْ','وَعافِني مِنْ',0,1,1.4333,'و000',6),(81067,'وَعافِني مِنْ شَرِّ','وَعافِني مِنْ شَرِّ',0,1,1.6333,'و000',6),(81068,'وَعافِيَةً','وَعافِيَةً',0,0,0.6667,'و000',6),(81069,'وَعافِيَةً تَسْتُرُني','وَعافِيَةً تَسْتُرُني',0,1,1.7,'و000',6),(81070,'وَعافِيَةً تَسْتُرُني بِها','وَعافِيَةً تَسْتُرُني بِها',0,1,1.8667,'و000',6),(81071,'وَعافِيَةٍ','وَعافِيَةٍ',0,0,0.6667,'و000',15),(81072,'وَعافِيَةٍ اِنَّكَ','وَعافِيَةٍ اِنَّكَ',0,1,1.6,'و000',6),(81073,'وَعافِيَةٍ اِنَّكَ عَلى','وَعافِيَةٍ اِنَّكَ عَلى',0,1,1.7667,'و000',6),(81074,'وَعَدْتَني','وَعَدْتَني',0,0,0.6667,'و000',15),(81075,'وَعَدْتَني وَجَميعَ','وَعَدْتَني وَجَميعَ',0,1,1.6333,'و000',6),(81076,'وَعَدْتَني وَجَميعَ الْمُؤْمِنينَ','وَعَدْتَني وَجَميعَ الْمُؤْمِنينَ',0,1,2,'و000',6),(81077,'وَعَزائِمَ','وَعَزائِمَ',0,0,0.6667,'و000',6),(81078,'وَعَزائِمَ مَغْفِرَتِكَ','وَعَزائِمَ مَغْفِرَتِكَ',0,1,1.7667,'و000',6),(81079,'وَعَزائِمَ مَغْفِرَتِكَ وَالْفَوْزَ','وَعَزائِمَ مَغْفِرَتِكَ وَالْفَوْزَ',0,1,2,'و000',6),(81080,'وَعَلامَةً','وَعَلامَةً',0,0,0.6667,'و000',6),(81081,'وَعَلامَةً مِنْ','وَعَلامَةً مِنْ',0,1,1.5,'و000',6),(81082,'وَعَلامَةً مِنْ عَلاماتِ','وَعَلامَةً مِنْ عَلاماتِ',0,1,1.8,'و000',6),(81083,'وَعَلى آبائِهِ','وَعَلى آبائِهِ',0,1,1.4667,'و000',6),(81084,'وَعَلى آبائِهِ في','وَعَلى آبائِهِ في',0,1,1.5667,'و000',6),(81085,'وَعَلى خَيْرِ','وَعَلى خَيْرِ',0,1,1.4333,'و000',6),(81086,'وَعَلى خَيْرِ الْوَفاةِ','وَعَلى خَيْرِ الْوَفاةِ',0,1,1.7667,'و000',6),(81087,'وَعَلى دينِ','وَعَلى دينِ',0,1,1.3667,'و000',6),(81088,'وَعَلى دينِ مُحَمَّدٍ','وَعَلى دينِ مُحَمَّدٍ',0,1,1.7,'و000',6),(81089,'وَعَلَيْهِمُ السَّلامُ','وَعَلَيْهِمُ السَّلامُ',0,1,1.7333,'و000',6),(81090,'وَعَلَيْهِمُ السَّلامُ ey','وَعَلَيْهِمُ السَّلامُ ey',0,1,1.8333,'و000',6),(81091,'وَعَلَيْهِمْ','وَعَلَيْهِمْ',0,0,0.8,'و000',21),(81092,'وَعَلَيْهِمْ ey','وَعَلَيْهِمْ ey',0,1,1.5,'و000',6),(81093,'وَعَلَيْهِمْ ey geceyi','وَعَلَيْهِمْ ey geceyi',0,1,1.7333,'و200',6),(81094,'وَعَلَيْهِمْ ey geceyle','وَعَلَيْهِمْ ey geceyle',0,1,1.7667,'و240',6),(81095,'وَعَلَيْهِمْ ey gölgeyi','وَعَلَيْهِمْ ey gölgeyi',0,1,1.7667,'و242',6),(81096,'وَعَلَيْهِمْ ey sabahı','وَعَلَيْهِمْ ey sabahı',0,1,1.7333,'و210',6),(81097,'وَعَلَيْهِمْ hamd','وَعَلَيْهِمْ hamd',0,1,1.5667,'و530',6),(81098,'وَعَلَيْهِمْ hamd ortağı','وَعَلَيْهِمْ hamd ortağı',0,1,1.8,'و5363',6),(81099,'وَعَوْنَهُ','وَعَوْنَهُ',0,0,0.6667,'و000',6),(81100,'وَعَوْنَهُ وَاصْرِفْ','وَعَوْنَهُ وَاصْرِفْ',0,1,1.6667,'و000',6),(81101,'وَعَوْنَهُ وَاصْرِفْ عَنّا','وَعَوْنَهُ وَاصْرِفْ عَنّا',0,1,1.8667,'و000',6),(81102,'وَعَيْناً','وَعَيْناً',0,0,0.6,'و000',6),(81103,'وَعَيْناً حَتّى','وَعَيْناً حَتّى',0,1,1.5,'و000',6),(81104,'وَعَيْناً حَتّى تُسْكِنَهُ','وَعَيْناً حَتّى تُسْكِنَهُ',0,1,1.8667,'و000',6),(81105,'وَعِبادُكَ','وَعِبادُكَ',0,0,0.6667,'و000',6),(81106,'وَعِبادُكَ الصّالِحُونَ','وَعِبادُكَ الصّالِحُونَ',0,1,1.7667,'و000',6),(81107,'وَعِبادُكَ الصّالِحُونَ اَنْ','وَعِبادُكَ الصّالِحُونَ اَنْ',0,1,1.9333,'و000',6),(81108,'وَعِزّاً','وَعِزّاً',0,0,0.5333,'و000',6),(81109,'وَعِزّاً تُكْرِمُني','وَعِزّاً تُكْرِمُني',0,1,1.6333,'و000',6),(81110,'وَعِزّاً تُكْرِمُني بِهِ','وَعِزّاً تُكْرِمُني بِهِ',0,1,1.8,'و000',6),(81111,'وَعِزِّ','وَعِزِّ',0,0,0.4667,'و000',6),(81112,'وَعِزِّ جَلالِهِ','وَعِزِّ جَلالِهِ',0,1,1.5333,'و000',6),(81113,'وَعِزِّ جَلالِهِ وَكَما','وَعِزِّ جَلالِهِ وَكَما',0,1,1.7667,'و000',6),(81114,'وَعِصْمَةً','وَعِصْمَةً',0,0,0.6667,'و000',6),(81115,'وَعِصْمَةً تَحُولُ','وَعِصْمَةً تَحُولُ',0,1,1.6,'و000',6),(81116,'وَعِصْمَةً تَحُولُ بِها','وَعِصْمَةً تَحُولُ بِها',0,1,1.7667,'و000',6),(81117,'وَعِلْماً','وَعِلْماً',0,0,0.6,'و000',6),(81118,'وَعِلْماً تَفْتَحُ','وَعِلْماً تَفْتَحُ',0,1,1.6,'و000',6),(81119,'وَعِلْماً تَفْتَحُ لي','وَعِلْماً تَفْتَحُ لي',0,1,1.7,'و000',6),(81120,'وَعِنْدَهُ','وَعِنْدَهُ',0,0,0.6667,'و000',6),(81121,'وَعِنْدَهُ اُمُّ','وَعِنْدَهُ اُمُّ',0,1,1.5333,'و000',6),(81122,'وَعِنْدَهُ اُمُّ الْكِتابِ','وَعِنْدَهُ اُمُّ الْكِتابِ',0,1,1.8667,'و000',6),(81123,'وَعْدَكَ','وَعْدَكَ',0,0,0.5333,'و000',6),(81124,'وَعْدَكَ وَاْنجَزْتَ','وَعْدَكَ وَاْنجَزْتَ',0,1,1.6667,'و000',6),(81125,'وَعْدَكَ وَاْنجَزْتَ لَهُ','وَعْدَكَ وَاْنجَزْتَ لَهُ',0,1,1.8333,'و000',6),(81126,'وَغَفَرْتَ','وَغَفَرْتَ',0,0,0.6667,'و000',6),(81127,'وَغَفَرْتَ فيهِ','وَغَفَرْتَ فيهِ',0,1,1.5,'و000',6),(81128,'وَغَفَرْتَ فيهِ ذُنوبَنا','وَغَفَرْتَ فيهِ ذُنوبَنا',0,1,1.8,'و000',6),(81129,'وَغَفَرْتَ لَنا','وَغَفَرْتَ لَنا',0,1,1.5,'و000',6),(81130,'وَغَفَرْتَ لَنا وَرَحِمْتَنا','وَغَفَرْتَ لَنا وَرَحِمْتَنا',0,1,1.9333,'و000',6),(81131,'وَغِنىً','وَغِنىً',0,0,0.4667,'و000',6),(81132,'وَغِنىً تَسُدُّ','وَغِنىً تَسُدُّ',0,1,1.5,'و000',6),(81133,'وَغِنىً تَسُدُّ بِهِ','وَغِنىً تَسُدُّ بِهِ',0,1,1.6667,'و000',6),(81134,'وَفي','وَفي',0,0,0.2667,'و000',21),(81135,'وَفي كَنَفِكَ','وَفي كَنَفِكَ',0,1,1.4333,'و000',6),(81136,'وَفي كَنَفِكَ وَجَلِّلْني','وَفي كَنَفِكَ وَجَلِّلْني',0,1,1.8333,'و000',6),(81137,'وَفي كُلِّ','وَفي كُلِّ',0,1,1.3333,'و000',21),(81138,'وَفي كُلِّ ساعَةٍ','وَفي كُلِّ ساعَةٍ',0,1,1.5667,'و000',6),(81139,'وَفي هذِهِ','وَفي هذِهِ',0,1,1.3333,'و000',6),(81140,'وَفي هذِهِ السّاعَةِ','وَفي هذِهِ السّاعَةِ',0,1,1.6667,'و000',6),(81141,'وَفيـما','وَفيـما',0,0,0.4667,'و000',15),(81142,'وَفيـما تَفْرُقُ','وَفيـما تَفْرُقُ',0,1,1.5333,'و000',15),(81143,'وَفيـما تَفْرُقُ مِنَ','وَفيـما تَفْرُقُ مِنَ',0,1,1.7,'و000',15),(81144,'وَفيـما تُقَدِّرُ','وَفيـما تُقَدِّرُ',0,1,1.5667,'و000',6),(81145,'وَفيـما تُقَدِّرُ مِنَ','وَفيـما تُقَدِّرُ مِنَ',0,1,1.7333,'و000',6),(81146,'وَفيهِ','وَفيهِ',0,0,0.4,'و000',6),(81147,'وَفيهِ اسْمُكَ','وَفيهِ اسْمُكَ',0,1,1.4667,'و000',6),(81148,'وَفيهِ اسْمُكَ الاَكْبَرُ','وَفيهِ اسْمُكَ الاَكْبَرُ',0,1,1.8333,'و000',6),(81149,'وَفَرَّجْتَ','وَفَرَّجْتَ',0,0,0.7333,'و000',6),(81150,'وَفَرَّجْتَ هَمَّهُ','وَفَرَّجْتَ هَمَّهُ',0,1,1.6333,'و000',6),(81151,'وَفَرَّجْتَ هَمَّهُ وَكَشَفْتَ','وَفَرَّجْتَ هَمَّهُ وَكَشَفْتَ',0,1,2,'و000',6),(81152,'وَفِتْنَتَها','وَفِتْنَتَها',0,0,0.8,'و000',6),(81153,'وَفِتْنَتَها وَشُرُورَها','وَفِتْنَتَها وَشُرُورَها',0,1,1.8,'و000',6),(81154,'وَفِتْنَتَها وَشُرُورَها وَاَحزانَها','وَفِتْنَتَها وَشُرُورَها وَاَحزانَها',0,1,2,'و000',6),(81155,'وَفِتْنَتَهُ','وَفِتْنَتَهُ',0,0,0.8,'و000',6),(81156,'وَفِتْنَتَهُ benim','وَفِتْنَتَهُ benim',0,1,1.6,'و150',6),(81157,'وَفِتْنَتَهُ benim ve','وَفِتْنَتَهُ benim ve',0,1,1.7,'و151',6),(81158,'وَفِطْرَتِهِ','وَفِطْرَتِهِ',0,0,0.8,'و000',6),(81159,'وَفِطْرَتِهِ وَعَلى','وَفِطْرَتِهِ وَعَلى',0,1,1.6333,'و000',6),(81160,'وَفِطْرَتِهِ وَعَلى دينِ','وَفِطْرَتِهِ وَعَلى دينِ',0,1,1.8,'و000',6),(81161,'وَفِكْري','وَفِكْري',0,0,0.5333,'و000',6),(81162,'وَفِكْري فيهِ','وَفِكْري فيهِ',0,1,1.4333,'و000',6),(81163,'وَفِكْري فيهِ اعْتِباراً','وَفِكْري فيهِ اعْتِباراً',0,1,1.8,'و000',6),(81164,'وَفِى','وَفِى',0,0,0.3333,'و000',6),(81165,'وَفِى الآخِرَةِ','وَفِى الآخِرَةِ',0,1,1.5,'و000',6),(81166,'وَفِى الآخِرَةِ حَسَنَةً','وَفِى الآخِرَةِ حَسَنَةً',0,1,1.8,'و000',6),(81167,'وَفِي الآخِرَةِ','وَفِي الآخِرَةِ',0,1,1.5,'و000',15),(81168,'وَفِي الآخِرَةِ حَسَنةً','وَفِي الآخِرَةِ حَسَنةً',0,1,1.7667,'و000',6),(81169,'وَفِي الآخِرَةِ حَسَنَةً','وَفِي الآخِرَةِ حَسَنَةً',0,1,1.8,'و000',15),(81170,'وَفِي الآخِرَةِ حَسَنَهً','وَفِي الآخِرَةِ حَسَنَهً',0,1,1.8,'و000',6),(81171,'وَفِي الْقَضاءِ','وَفِي الْقَضاءِ',0,1,1.5,'و000',6),(81172,'وَفِي الْقَضاءِ الَّذي','وَفِي الْقَضاءِ الَّذي',0,1,1.7333,'و000',6),(81173,'وَفَّقْتَ','وَفَّقْتَ',0,0,0.6,'و000',6),(81174,'وَفَّقْتَ لَهُ','وَفَّقْتَ لَهُ',0,1,1.4667,'و000',6),(81175,'وَفَّقْتَ لَهُ مَحَمَّداً','وَفَّقْتَ لَهُ مَحَمَّداً',0,1,1.8333,'و000',6),(81176,'وَفَّقْتَ لَهُ مُحَمَّداً','وَفَّقْتَ لَهُ مُحَمَّداً',0,1,1.8333,'و000',6),(81177,'وَفِّقْني','وَفِّقْني',0,0,0.6,'و000',10),(81178,'وَفِّقْني لِكُلِّ','وَفِّقْني لِكُلِّ',0,1,1.5667,'و000',6),(81179,'وَفِّقْني لِكُلِّ عَمَلٍ','وَفِّقْني لِكُلِّ عَمَلٍ',0,1,1.8,'و000',6),(81180,'وَقائِداً','وَقائِداً',0,0,0.6,'و000',6),(81181,'وَقائِداً وَناصِراً','وَقائِداً وَناصِراً',0,1,1.6333,'و000',6),(81182,'وَقائِداً وَناصِراً وَدَليلاً','وَقائِداً وَناصِراً وَدَليلاً',0,1,1.9667,'و000',6),(81183,'وَقَد','وَقَد',0,0,0.3333,'و000',6),(81184,'وَقَد غَفَرْتَ','وَقَد غَفَرْتَ',0,1,1.4667,'و000',6),(81185,'وَقَد غَفَرْتَ لي','وَقَد غَفَرْتَ لي',0,1,1.5667,'و000',6),(81186,'وَقَدِ','وَقَدِ',0,0,0.4,'و000',6),(81187,'وَقَدِ افْتَرَضْتَ','وَقَدِ افْتَرَضْتَ',0,1,1.6,'و000',6),(81188,'وَقَدِ افْتَرَضْتَ عَلَيْنا','وَقَدِ افْتَرَضْتَ عَلَيْنا',0,1,1.9,'و000',6),(81189,'وَقَدْ','وَقَدْ',0,0,0.4,'و000',15),(81190,'وَقَدْ اَدَّيْنا','وَقَدْ اَدَّيْنا',0,1,1.5333,'و000',6),(81191,'وَقَدْ اَدَّيْنا مَفْرُوضَكَ','وَقَدْ اَدَّيْنا مَفْرُوضَكَ',0,1,1.9333,'و000',6),(81192,'وَقَدْ تَصَرَّمَ','وَقَدْ تَصَرَّمَ',0,1,1.5333,'و000',6),(81193,'وَقَدْ تَصَرَّمَ وَاَعُوذُ','وَقَدْ تَصَرَّمَ وَاَعُوذُ',0,1,1.8667,'و000',6),(81194,'وَقَدْ صِرْتُ','وَقَدْ صِرْتُ',0,1,1.4333,'و000',6),(81195,'وَقَدْ صِرْتُ يا','وَقَدْ صِرْتُ يا',0,1,1.5333,'و000',6),(81196,'وَقَدْ عَفَوْتَ','وَقَدْ عَفَوْتَ',0,1,1.5,'و000',6),(81197,'وَقَدْ عَفَوْتَ عَنّا','وَقَدْ عَفَوْتَ عَنّا',0,1,1.7,'و000',6),(81198,'وَقَدْ قَبِلْتَ','وَقَدْ قَبِلْتَ',0,1,1.5,'و000',6),(81199,'وَقَدْ قَبِلْتَ فيهِ','وَقَدْ قَبِلْتَ فيهِ',0,1,1.6667,'و000',6),(81200,'وَقَرِّبْني','وَقَرِّبْني',0,0,0.7333,'و000',6),(81201,'وَقَرِّبْني اِلَيْكَ','وَقَرِّبْني اِلَيْكَ',0,1,1.6667,'و000',6),(81202,'وَقَرِّبْني اِلَيْكَ زُلْفى','وَقَرِّبْني اِلَيْكَ زُلْفى',0,1,1.9,'و000',6),(81203,'وَقُرْآنَنا','وَقُرْآنَنا',0,0,0.7333,'و000',6),(81204,'وَقُرْآنَنا مَرْفُوعاً','وَقُرْآنَنا مَرْفُوعاً',0,1,1.7333,'و000',6),(81205,'وَقُرْآنَنا مَرْفُوعاً وَدُعاءَنا','وَقُرْآنَنا مَرْفُوعاً وَدُعاءَنا',0,1,2,'و000',6),(81206,'وَقُوَّةً','وَقُوَّةً',0,0,0.6,'و000',6),(81207,'وَقُوَّةً تَرُدُّ','وَقُوَّةً تَرُدُّ',0,1,1.5667,'و000',6),(81208,'وَقُوَّةً تَرُدُّ بِها','وَقُوَّةً تَرُدُّ بِها',0,1,1.7333,'و000',6),(81209,'وَقِراءَتي','وَقِراءَتي',0,0,0.6667,'و000',6),(81210,'وَقِراءَتي فيهِ','وَقِراءَتي فيهِ',0,1,1.5,'و000',6),(81211,'وَقِراءَتي فيهِ فِكْراً','وَقِراءَتي فيهِ فِكْراً',0,1,1.7667,'و000',6),(81212,'وَقِلَّةِ','وَقِلَّةِ',0,0,0.6,'و000',6),(81213,'وَقِلَّةِ حيلَتي','وَقِلَّةِ حيلَتي',0,1,1.5333,'و000',6),(81214,'وَقِلَّةِ حيلَتي فَصَلِّ','وَقِلَّةِ حيلَتي فَصَلِّ',0,1,1.8,'و000',6),(81215,'وَقِنا','وَقِنا',0,0,0.4,'و000',6),(81216,'وَقِنا عَذابَ','وَقِنا عَذابَ',0,1,1.4333,'و000',6),(81217,'وَقِنا عَذابَ النّارِ','وَقِنا عَذابَ النّارِ',0,1,1.7,'و000',6),(81218,'وَقِنا عَذابَ النَّارِ','وَقِنا عَذابَ النَّارِ',0,1,1.7333,'و000',6),(81219,'وَقِيامي»','وَقِيامي»',0,0,0.6,'و000',6),(81220,'وَقِيامي» otuzuncu','وَقِيامي» otuzuncu',0,1,1.6,'و3252',6),(81221,'وَقِيامي» otuzuncu gün','وَقِيامي» otuzuncu gün',0,1,1.7333,'و32525',6),(81222,'وَقِيامَنا','وَقِيامَنا',0,0,0.6667,'و000',6),(81223,'وَقِيامَنا ey','وَقِيامَنا ey',0,1,1.4333,'و000',6),(81224,'وَقِيامَنا ey diri','وَقِيامَنا ey diri',0,1,1.6,'و360',6),(81225,'وَقِيامَنا مَبْرُوراً','وَقِيامَنا مَبْرُوراً',0,1,1.7,'و000',6),(81226,'وَقِيامَنا مَبْرُوراً وَقُرْآنَنا','وَقِيامَنا مَبْرُوراً وَقُرْآنَنا',0,1,2,'و000',6),(81227,'وَقِيامَنا وَزَكَّيْتَ','وَقِيامَنا وَزَكَّيْتَ',0,1,1.7333,'و000',6),(81228,'وَقِيامَنا وَزَكَّيْتَ فيهِ','وَقِيامَنا وَزَكَّيْتَ فيهِ',0,1,1.9,'و000',6),(81229,'وَقِيامِنا','وَقِيامِنا',0,0,0.6667,'و000',6),(81230,'وَقِيامِنا وَثبِّتْ','وَقِيامِنا وَثبِّتْ',0,1,1.6333,'و000',6),(81231,'وَقِيامِنا وَثبِّتْ اَقْدامَنا','وَقِيامِنا وَثبِّتْ اَقْدامَنا',0,1,2,'و000',6),(81232,'وَكَذا','وَكَذا',0,0,0.4,'و000',6),(81233,'وَكَذا allah\'ım','وَكَذا allah',0,1,1.5,'و450',6),(81234,'وَكَذا allah\'ım kadir','وَكَذا allah kadir',0,1,1.7,'و45236',6),(81235,'وَكَذا ey','وَكَذا ey',0,1,1.3,'و000',6),(81236,'وَكَذا ey işleri','وَكَذا ey işleri',0,1,1.5333,'و460',6),(81237,'وَكَذا»','وَكَذا»',0,0,0.4667,'و000',6),(81238,'وَكَذا» yerine','وَكَذا» yerine',0,1,1.4667,'و650',6),(81239,'وَكَذا» yerine hacetlerini','وَكَذا» yerine hacetlerini',0,1,1.8667,'و6523465',6),(81240,'وَكَذلِكَ','وَكَذلِكَ',0,0,0.6,'و000',15),(81241,'وَكَذلِكَ فَاجْعَلْ','وَكَذلِكَ فَاجْعَلْ',0,1,1.6333,'و000',6),(81242,'وَكَذلِكَ فَاجْعَلْ سَعْيَنا','وَكَذلِكَ فَاجْعَلْ سَعْيَنا',0,1,1.9333,'و000',6),(81243,'وَكَرَمُكَ','وَكَرَمُكَ',0,0,0.6667,'و000',15),(81244,'وَكَرَمُكَ و','وَكَرَمُكَ و',0,1,1.4,'و000',6),(81245,'وَكَرَمُكَ و تَتَقبَّل','وَكَرَمُكَ و تَتَقبَّل',0,1,1.7333,'و000',6),(81246,'وَكَشَفْتَ','وَكَشَفْتَ',0,0,0.6667,'و000',6),(81247,'وَكَشَفْتَ غَمَّهُ','وَكَشَفْتَ غَمَّهُ',0,1,1.6,'و000',6),(81248,'وَكَشَفْتَ غَمَّهُ وَصَدَقْتَهُ','وَكَشَفْتَ غَمَّهُ وَصَدَقْتَهُ',0,1,2,'و000',6),(81249,'وَكَلامُكَ','وَكَلامُكَ',0,0,0.6667,'و000',6),(81250,'وَكَلامُكَ النّاطِقُ','وَكَلامُكَ النّاطِقُ',0,1,1.6667,'و000',6),(81251,'وَكَلامُكَ النّاطِقُ عَلى','وَكَلامُكَ النّاطِقُ عَلى',0,1,1.8333,'و000',6),(81252,'وَكَما','وَكَما',0,0,0.4,'و000',6),(81253,'وَكَما هُوَ','وَكَما هُوَ',0,1,1.3667,'و000',6),(81254,'وَكَما هُوَ اَهْلُهُ','وَكَما هُوَ اَهْلُهُ',0,1,1.6667,'و000',6),(81255,'وَكِتابَكَ','وَكِتابَكَ',0,0,0.6667,'و000',6),(81256,'وَكِتابَكَ اَللّـهُمَّ','وَكِتابَكَ اَللّـهُمَّ',0,1,1.7333,'و000',6),(81257,'وَكِتابَكَ اَللّـهُمَّ فَاجْعَلْ','وَكِتابَكَ اَللّـهُمَّ فَاجْعَلْ',0,1,2,'و000',6),(81258,'وَلا آيِساً','وَلا آيِساً',0,1,1.3667,'و000',6),(81259,'وَلا آيِساً مِنْ','وَلا آيِساً مِنْ',0,1,1.5333,'و000',6),(81260,'وَلا اَسْقامٌ','وَلا اَسْقامٌ',0,1,1.4333,'و000',6),(81261,'وَلا اَسْقامٌ يا','وَلا اَسْقامٌ يا',0,1,1.5333,'و000',6),(81262,'وَلا اَصْرِفُ','وَلا اَصْرِفُ',0,1,1.4333,'و000',6),(81263,'وَلا اَصْرِفُ عَنْها','وَلا اَصْرِفُ عَنْها',0,1,1.6667,'و000',6),(81264,'وَلا اِلـٰهَ','وَلا اِلـٰهَ',0,1,1.4,'و000',21),(81265,'وَلا اِلـٰهَ غَيْرُكَ','وَلا اِلـٰهَ غَيْرُكَ',0,1,1.7,'و000',6),(81266,'وَلا بِحَيْث','وَلا بِحَيْث',0,1,1.4,'و000',6),(81267,'وَلا بِحَيْث اَنْتَ','وَلا بِحَيْث اَنْتَ',0,1,1.6333,'و000',6),(81268,'وَلا تَجْعَلني','وَلا تَجْعَلني',0,1,1.4667,'و000',6),(81269,'وَلا تَجْعَلني مَحْرُوماً','وَلا تَجْعَلني مَحْرُوماً',0,1,1.8333,'و000',6),(81270,'وَلا تَجْعَلْ','وَلا تَجْعَلْ',0,1,1.4333,'و000',19),(81271,'وَلا تَجْعَلْ عَلى','وَلا تَجْعَلْ عَلى',0,1,1.6,'و000',6),(81272,'وَلا تَجْعَلْ قِراءَتي','وَلا تَجْعَلْ قِراءَتي',0,1,1.7333,'و000',6),(81273,'وَلا تَجْعَلْ نَظَري','وَلا تَجْعَلْ نَظَري',0,1,1.6667,'و000',6),(81274,'وَلا تَجْعَلْنا','وَلا تَجْعَلْنا',0,1,1.5,'و000',6),(81275,'وَلا تَجْعَلْنا مِمَّنْ','وَلا تَجْعَلْنا مِمَّنْ',0,1,1.7667,'و000',6),(81276,'وَلا تَجْعَلْنا مِنَ','وَلا تَجْعَلْنا مِنَ',0,1,1.6667,'و000',6),(81277,'وَلا تَحْجُبْنا','وَلا تَحْجُبْنا',0,1,1.5,'و000',6),(81278,'وَلا تَحْجُبْنا مِنَ','وَلا تَحْجُبْنا مِنَ',0,1,1.6667,'و000',6),(81279,'وَلا تَطْبَعْ','وَلا تَطْبَعْ',0,1,1.4333,'و000',6),(81280,'وَلا تَطْبَعْ عِنْدَ','وَلا تَطْبَعْ عِنْدَ',0,1,1.6667,'و000',6),(81281,'وَلا تَعَباً','وَلا تَعَباً',0,1,1.4,'و000',6),(81282,'وَلا تَعَباً وَلا','وَلا تَعَباً وَلا',0,1,1.5667,'و000',6),(81283,'وَلا تَفْعَلْ','وَلا تَفْعَلْ',0,1,1.4333,'و000',6),(81284,'وَلا تَفْعَلْ بي','وَلا تَفْعَلْ بي',0,1,1.5333,'و000',6),(81285,'وَلا تُؤاخِذْنا','وَلا تُؤاخِذْنا',0,1,1.5,'و000',12),(81286,'وَلا تُؤاخِذْنا بِاِسْرافِنا','وَلا تُؤاخِذْنا بِاِسْرافِنا',0,1,1.9333,'و000',6),(81287,'وَلا حَدٌّ','وَلا حَدٌّ',0,1,1.3333,'و000',6),(81288,'وَلا حَدٌّ مَحْدُودٌ','وَلا حَدٌّ مَحْدُودٌ',0,1,1.6667,'و000',6),(81289,'وَلا حَرامٍ','وَلا حَرامٍ',0,1,1.3667,'و000',6),(81290,'وَلا حَرامٍ وَاجْعَلْ','وَلا حَرامٍ وَاجْعَلْ',0,1,1.7,'و000',6),(81291,'وَلا سَقَماً','وَلا سَقَماً',0,1,1.4,'و000',6),(81292,'وَلا سَقَماً وَلا','وَلا سَقَماً وَلا',0,1,1.5667,'و000',6),(81293,'وَلا ضَرّاً','وَلا ضَرّاً',0,1,1.3667,'و000',6),(81294,'وَلا ضَرّاً وَلا','وَلا ضَرّاً وَلا',0,1,1.5333,'و000',6),(81295,'وَلا عَطَباً','وَلا عَطَباً',0,1,1.4,'و000',6),(81296,'وَلا عَطَباً اَللّـهُمَّ','وَلا عَطَباً اَللّـهُمَّ',0,1,1.8,'و000',6),(81297,'وَلا قُوَّةَ','وَلا قُوَّةَ',0,1,1.4,'و000',21),(81298,'وَلا قُوَّةَ إلاّ','وَلا قُوَّةَ إلاّ',0,1,1.5667,'و000',15),(81299,'وَلا قِراءَتي','وَلا قِراءَتي',0,1,1.4333,'و000',6),(81300,'وَلا قِراءَتي هَذَراً','وَلا قِراءَتي هَذَراً',0,1,1.7,'و000',6),(81301,'وَلا لاِِحْسانِكَ','وَلا لاِِحْسانِكَ',0,1,1.5667,'و000',6),(81302,'وَلا لاِِحْسانِكَ فيـما','وَلا لاِِحْسانِكَ فيـما',0,1,1.7667,'و000',6),(81303,'وَلا مِمَّنْ','وَلا مِمَّنْ',0,1,1.4,'و000',6),(81304,'وَلا مِمَّنْ هُوَ','وَلا مِمَّنْ هُوَ',0,1,1.5667,'و000',6),(81305,'وَلا هكَذا','وَلا هكَذا',0,1,1.3333,'و000',6),(81306,'وَلا هكَذا غَيْرُهُ','وَلا هكَذا غَيْرُهُ',0,1,1.6333,'و000',6),(81307,'وَلا يَكْشِفُ','وَلا يَكْشِفُ',0,1,1.4333,'و000',6),(81308,'وَلا يَكْشِفُ السُّوءَ','وَلا يَكْشِفُ السُّوءَ',0,1,1.7333,'و000',6),(81309,'وَلا يُؤَيَّنُ','وَلا يُؤَيَّنُ',0,1,1.4667,'و000',6),(81310,'وَلا يُؤَيَّنُ بِاَيْنٍ','وَلا يُؤَيَّنُ بِاَيْنٍ',0,1,1.7667,'و000',6),(81311,'وَلا يُبَدَّلُ','وَلا يُبَدَّلُ',0,1,1.4667,'و000',15),(81312,'وَلا يُبَدَّلُ اَنْ','وَلا يُبَدَّلُ اَنْ',0,1,1.6333,'و000',15),(81313,'وَلا يُبَدَّلْ','وَلا يُبَدَّلْ',0,1,1.4667,'و000',6),(81314,'وَلا يُبَدَّلْ اَنْ','وَلا يُبَدَّلْ اَنْ',0,1,1.6333,'و000',6),(81315,'وَلاَ','وَلاَ',0,0,0.3333,'و000',16),(81316,'وَلاَ الضّالّينَ','وَلاَ الضّالّينَ',0,1,1.5333,'و000',6),(81317,'وَلاَ الضّالّينَ حَتّى','وَلاَ الضّالّينَ حَتّى',0,1,1.7333,'و000',6),(81318,'وَلكَ','وَلكَ',0,0,0.3333,'و000',6),(81319,'وَلكَ قِبَلي','وَلكَ قِبَلي',0,1,1.4,'و000',6),(81320,'وَلكَ قِبَلي تَبِعَةٌ','وَلكَ قِبَلي تَبِعَةٌ',0,1,1.7,'و000',6),(81321,'وَلمْ','وَلمْ',0,0,0.3333,'و000',6),(81322,'وَلمْ يُولَدْ','وَلمْ يُولَدْ',0,1,1.4333,'و000',6),(81323,'وَلمْ يُولَدْ وَلَمْ','وَلمْ يُولَدْ وَلَمْ',0,1,1.6667,'و000',6),(81324,'وَلَدَ','وَلَدَ',0,0,0.4,'و000',6),(81325,'وَلَدَ لَكَ','وَلَدَ لَكَ',0,1,1.3667,'و000',6),(81326,'وَلَدَ لَكَ واَنْتَ','وَلَدَ لَكَ واَنْتَ',0,1,1.6333,'و000',6),(81327,'وَلَكَ','وَلَكَ',0,0,0.4,'و000',15),(81328,'وَلَكَ قِبَلي','وَلَكَ قِبَلي',0,1,1.4333,'و000',15),(81329,'وَلَكَ قِبَلي تَبِعَةٌ','وَلَكَ قِبَلي تَبِعَةٌ',0,1,1.7333,'و000',15),(81330,'وَلَكَ قِبَلي ذَنْبٌ','وَلَكَ قِبَلي ذَنْبٌ',0,1,1.6667,'و000',6),(81331,'وَلَمْ','وَلَمْ',0,0,0.4,'و000',15),(81332,'وَلَمْ يَخْلُ','وَلَمْ يَخْلُ',0,1,1.4333,'و000',6),(81333,'وَلَمْ يَخْلُ مِنْهُ','وَلَمْ يَخْلُ مِنْهُ',0,1,1.6667,'و000',6),(81334,'وَلَمْ يَكُنْ','وَلَمْ يَكُنْ',0,1,1.4333,'و000',15),(81335,'وَلَمْ يَكُنْ لَهُ','وَلَمْ يَكُنْ لَهُ',0,1,1.6,'و000',15),(81336,'وَلَوْ','وَلَوْ',0,0,0.4,'و000',15),(81337,'وَلَوْ شِئْتَ','وَلَوْ شِئْتَ',0,1,1.4333,'و000',6),(81338,'وَلَوْ شِئْتَ لَجَعَلْتَهُ','وَلَوْ شِئْتَ لَجَعَلْتَهُ',0,1,1.8667,'و000',6),(81339,'وَلَياليهِ','وَلَياليهِ',0,0,0.6667,'و000',6),(81340,'وَلَياليهِ قَدْ','وَلَياليهِ قَدْ',0,1,1.5,'و000',6),(81341,'وَلَياليهِ قَدْ تَصَرَّمَتْ','وَلَياليهِ قَدْ تَصَرَّمَتْ',0,1,1.9,'و000',6),(81342,'وَلَياليهِ وَلكَ','وَلَياليهِ وَلكَ',0,1,1.5333,'و000',6),(81343,'وَلَياليهِ وَلكَ قِبَلي','وَلَياليهِ وَلكَ قِبَلي',0,1,1.7667,'و000',6),(81344,'وَلِيّاً','وَلِيّاً',0,0,0.5333,'و000',6),(81345,'وَلِيّاً وَحافِظاً','وَلِيّاً وَحافِظاً',0,1,1.6,'و000',6),(81346,'وَلِيّاً وَحافِظاً وَقائِداً','وَلِيّاً وَحافِظاً وَقائِداً',0,1,1.9333,'و000',6),(81347,'وَما','وَما',0,0,0.2667,'و000',21),(81348,'وَما بَيْنَهُنَّ','وَما بَيْنَهُنَّ',0,1,1.5333,'و000',6),(81349,'وَما بَيْنَهُنَّ وَرَبَّ','وَما بَيْنَهُنَّ وَرَبَّ',0,1,1.8,'و000',6),(81350,'وَما تُخْفِي','وَما تُخْفِي',0,1,1.4,'و000',15),(81351,'وَما تُخْفِي الصُّدُورُ','وَما تُخْفِي الصُّدُورُ',0,1,1.7667,'و000',15),(81352,'وَما فيهِ','وَما فيهِ',0,1,1.3,'و000',6),(81353,'وَما فيهِ وَفيهِ','وَما فيهِ وَفيهِ',0,1,1.5333,'و000',6),(81354,'وَما فيهِنَّ','وَما فيهِنَّ',0,1,1.4,'و000',6),(81355,'وَما فيهِنَّ وَما','وَما فيهِنَّ وَما',0,1,1.5667,'و000',6),(81356,'وَما يُخافُ','وَما يُخافُ',0,1,1.3667,'و000',6),(81357,'وَما يُخافُ وَيُرْجى','وَما يُخافُ وَيُرْجى',0,1,1.6667,'و000',6),(81358,'وَمابَيْنَهُما','وَمابَيْنَهُما',0,0,0.9333,'و000',6),(81359,'وَمابَيْنَهُما طَرْفَةَ','وَمابَيْنَهُما طَرْفَةَ',0,1,1.7667,'و000',6),(81360,'وَمابَيْنَهُما طَرْفَةَ عَيْن','وَمابَيْنَهُما طَرْفَةَ عَيْن',0,1,1.9667,'و000',6),(81361,'وَمانِعَ','وَمانِعَ',0,0,0.5333,'و000',6),(81362,'وَمانِعَ السَّماءِ','وَمانِعَ السَّماءِ',0,1,1.6,'و000',6),(81363,'وَمانِعَ السَّماءِ أَنْ','وَمانِعَ السَّماءِ أَنْ',0,1,1.7667,'و000',6),(81364,'وَميكائيلَ','وَميكائيلَ',0,0,0.6667,'و000',15),(81365,'وَميكائيلَ وَجَبْرائيلَ','وَميكائيلَ وَجَبْرائيلَ',0,1,1.7667,'و000',6),(81366,'وَميكائيلَ وَجَبْرائيلَ وَرَبَّ','وَميكائيلَ وَجَبْرائيلَ وَرَبَّ',0,1,2,'و000',6),(81367,'وَمُتَشابِهِه','وَمُتَشابِهِه',0,0,0.8667,'و000',6),(81368,'وَمُتَشابِهِه وَاجْعَلْهُ','وَمُتَشابِهِه وَاجْعَلْهُ',0,1,1.8333,'و000',6),(81369,'وَمُتَشابِهِه وَاجْعَلْهُ لي','وَمُتَشابِهِه وَاجْعَلْهُ لي',0,1,1.9333,'و000',6),(81370,'وَمُجْرِيَ','وَمُجْرِيَ',0,0,0.6667,'و000',6),(81371,'وَمُجْرِيَ الشَّمْسِ','وَمُجْرِيَ الشَّمْسِ',0,1,1.6667,'و000',6),(81372,'وَمُجْرِيَ الشَّمْسِ لِمُسْتَقَرِّها','وَمُجْرِيَ الشَّمْسِ لِمُسْتَقَرِّها',0,1,2,'و000',6),(81373,'وَمُخْرِجَ','وَمُخْرِجَ',0,0,0.6667,'و000',6),(81374,'وَمُخْرِجَ الْحَيِّ','وَمُخْرِجَ الْحَيِّ',0,1,1.6333,'و000',6),(81375,'وَمُخْرِجَ الْحَيِّ مِنَ','وَمُخْرِجَ الْحَيِّ مِنَ',0,1,1.8,'و000',6),(81376,'وَمُخْرِجَ الْمَيِّتِ','وَمُخْرِجَ الْمَيِّتِ',0,1,1.7,'و000',6),(81377,'وَمُخْرِجَ الْمَيِّتِ مِنْ','وَمُخْرِجَ الْمَيِّتِ مِنْ',0,1,1.8667,'و000',6),(81378,'وَمُرافَقَةَ','وَمُرافَقَةَ',0,0,0.8,'و000',6),(81379,'وَمُرافَقَةَ الأَبْرارِ','وَمُرافَقَةَ الأَبْرارِ',0,1,1.7667,'و000',6),(81380,'وَمُرافَقَةَ الأَبْرارِ وَاسْتِحْقاقَ','وَمُرافَقَةَ الأَبْرارِ وَاسْتِحْقاقَ',0,1,2,'و000',6),(81381,'وَمُصَوِّري','وَمُصَوِّري',0,0,0.7333,'و000',6),(81382,'وَمُصَوِّري وَمُصَوِّرَكَ','وَمُصَوِّري وَمُصَوِّرَكَ',0,1,1.8333,'و000',6),(81383,'وَمُصَوِّري وَمُصَوِّرَكَ اَنْ','وَمُصَوِّري وَمُصَوِّرَكَ اَنْ',0,1,2,'و000',6),(81384,'وَمُصَوِّرَكَ','وَمُصَوِّرَكَ',0,0,0.8667,'و000',6),(81385,'وَمُصَوِّرَكَ اَنْ','وَمُصَوِّرَكَ اَنْ',0,1,1.6,'و000',6),(81386,'وَمُصَوِّرَكَ اَنْ يُصَلِّيَ','وَمُصَوِّرَكَ اَنْ يُصَلِّيَ',0,1,1.9333,'و000',6),(81387,'وَمُعادِياً','وَمُعادِياً',0,0,0.7333,'و000',10),(81388,'وَمُعادِياً لاَِعْدائِكَ','وَمُعادِياً لاَِعْدائِكَ',0,1,1.8,'و000',10),(81389,'وَمُعادِياً لاَِعْدائِكَ اَللّـهُمَّ','وَمُعادِياً لاَِعْدائِكَ اَللّـهُمَّ',0,1,2,'و000',6),(81390,'وَمُعافاةٍ','وَمُعافاةٍ',0,0,0.6667,'و000',6),(81391,'وَمُعافاةٍ وَاجْعَلْ','وَمُعافاةٍ وَاجْعَلْ',0,1,1.6667,'و000',6),(81392,'وَمُعافاةٍ وَاجْعَلْ فيـما','وَمُعافاةٍ وَاجْعَلْ فيـما',0,1,1.8667,'و000',6),(81393,'وَمُقَدِّري','وَمُقَدِّري',0,0,0.7333,'و000',6),(81394,'وَمُقَدِّري وَمُقَدِّرَكَ','وَمُقَدِّري وَمُقَدِّرَكَ',0,1,1.8333,'و000',6),(81395,'وَمُقَدِّري وَمُقَدِّرَكَ وَمُصَوِّري','وَمُقَدِّري وَمُقَدِّرَكَ وَمُصَوِّري',0,1,2,'و000',6),(81396,'وَمُقَدِّرَ','وَمُقَدِّرَ',0,0,0.7333,'و000',6),(81397,'وَمُقَدِّرَ الْقَمَرِ','وَمُقَدِّرَ الْقَمَرِ',0,1,1.7,'و000',6),(81398,'وَمُقَدِّرَ الْقَمَرِ مَنازِلَ','وَمُقَدِّرَ الْقَمَرِ مَنازِلَ',0,1,2,'و000',6),(81399,'وَمُقَدِّرَكَ','وَمُقَدِّرَكَ',0,0,0.8667,'و000',6),(81400,'وَمُقَدِّرَكَ وَمُصَوِّري','وَمُقَدِّرَكَ وَمُصَوِّري',0,1,1.8333,'و000',6),(81401,'وَمُقَدِّرَكَ وَمُصَوِّري وَمُصَوِّرَكَ','وَمُقَدِّرَكَ وَمُصَوِّري وَمُصَوِّرَكَ',0,1,2,'و000',6),(81402,'وَمُكَوِّرَ','وَمُكَوِّرَ',0,0,0.7333,'و000',6),(81403,'وَمُكَوِّرَ النَّهارِ','وَمُكَوِّرَ النَّهارِ',0,1,1.7,'و000',6),(81404,'وَمُكَوِّرَ النَّهارِ عَلَى','وَمُكَوِّرَ النَّهارِ عَلَى',0,1,1.9,'و000',6),(81405,'وَمُنْتَهى','وَمُنْتَهى',0,0,0.6667,'و000',15),(81406,'وَمُنْتَهى كُلِّ','وَمُنْتَهى كُلِّ',0,1,1.5333,'و000',15),(81407,'وَمُنْتَهى كُلِّ رَغْبَةٍ','وَمُنْتَهى كُلِّ رَغْبَةٍ',0,1,1.8333,'و000',6),(81408,'وَمُولِجَ','وَمُولِجَ',0,0,0.6,'و000',6),(81409,'وَمُولِجَ النَّهارِ','وَمُولِجَ النَّهارِ',0,1,1.6333,'و000',6),(81410,'وَمُولِجَ النَّهارِ فِي','وَمُولِجَ النَّهارِ فِي',0,1,1.7667,'و000',6),(81411,'وَمِنْ خَيْرِ','وَمِنْ خَيْرِ',0,1,1.4333,'و000',6),(81412,'وَمِنْ خَيْرِ ما','وَمِنْ خَيْرِ ما',0,1,1.5333,'و000',6),(81413,'وَناصِراً','وَناصِراً',0,0,0.6,'و000',6),(81414,'وَناصِراً وَدَليلاً','وَناصِراً وَدَليلاً',0,1,1.6333,'و000',6),(81415,'وَناصِراً وَدَليلاً وَعَيْناً','وَناصِراً وَدَليلاً وَعَيْناً',0,1,1.9667,'و000',6),(81416,'وَنَشِّطْنا','وَنَشِّطْنا',0,0,0.7333,'و000',6),(81417,'وَنَشِّطْنا فيهِ','وَنَشِّطْنا فيهِ',0,1,1.5333,'و000',6),(81418,'وَنَشِّطْنا فيهِ لِلصَّلاةِ','وَنَشِّطْنا فيهِ لِلصَّلاةِ',0,1,1.9,'و000',6),(81419,'وَنَضِّرْ','وَنَضِّرْ',0,0,0.6,'و000',6),(81420,'وَنَضِّرْ وَجْهي','وَنَضِّرْ وَجْهي',0,1,1.5333,'و000',6),(81421,'وَنَضِّرْ وَجْهي بِنُورِكَ','وَنَضِّرْ وَجْهي بِنُورِكَ',0,1,1.8667,'و000',6),(81422,'وَنَوِّرْ','وَنَوِّرْ',0,0,0.6,'و000',10),(81423,'وَنَوِّرْ بِالْقُرآنِ','وَنَوِّرْ بِالْقُرآنِ',0,1,1.7,'و000',6),(81424,'وَنَوِّرْ بِالْقُرآنِ بَصَري','وَنَوِّرْ بِالْقُرآنِ بَصَري',0,1,1.9333,'و000',6),(81425,'وَنِعْمَةٍ','وَنِعْمَةٍ',0,0,0.6667,'و000',6),(81426,'وَنِعْمَةٍ وَاِحْسانٍ','وَنِعْمَةٍ وَاِحْسانٍ',0,1,1.7,'و000',6),(81427,'وَنِعْمَةٍ وَاِحْسانٍ وَسَلامَةٍ','وَنِعْمَةٍ وَاِحْسانٍ وَسَلامَةٍ',0,1,2,'و000',6),(81428,'وَنِقْمَتِكَ','وَنِقْمَتِكَ',0,0,0.8,'و000',6),(81429,'وَنِقْمَتِكَ اَللّـهُمَّ','وَنِقْمَتِكَ اَللّـهُمَّ',0,1,1.8,'و000',6),(81430,'وَنِقْمَتِكَ اَللّـهُمَّ وَفِّقْني','وَنِقْمَتِكَ اَللّـهُمَّ وَفِّقْني',0,1,2,'و000',6),(81431,'وَهذِهِ','وَهذِهِ',0,0,0.4667,'و000',12),(81432,'وَهذِهِ اَيّامُ','وَهذِهِ اَيّامُ',0,1,1.5,'و000',6),(81433,'وَهذِهِ اَيّامُ شَهْرِ','وَهذِهِ اَيّامُ شَهْرِ',0,1,1.7333,'و000',6),(81434,'وَهَبْ','وَهَبْ',0,0,0.4,'و000',25),(81435,'وَهَبْ لي','وَهَبْ لي',0,1,1.3,'و000',15),(81436,'وَهَبْ لي كَرامَتَكَ','وَهَبْ لي كَرامَتَكَ',0,1,1.6667,'و000',6),(81437,'وَهُدىً','وَهُدىً',0,0,0.4667,'و000',6),(81438,'وَهُدىً تَمُنُّ','وَهُدىً تَمُنُّ',0,1,1.5,'و000',6),(81439,'وَهُدىً تَمُنُّ بِهِ','وَهُدىً تَمُنُّ بِهِ',0,1,1.6667,'و000',6),(81440,'وَهُوَ','وَهُوَ',0,0,0.4,'و000',21),(81441,'وَهُوَ السَّميعُ','وَهُوَ السَّميعُ',0,1,1.5333,'و000',15),(81442,'وَهُوَ السَّميعُ الْبَصيرُ','وَهُوَ السَّميعُ الْبَصيرُ',0,1,1.8667,'و000',15),(81443,'وَهُوَ اللَّطيفُ','وَهُوَ اللَّطيفُ',0,1,1.5333,'و000',15),(81444,'وَهُوَ اللَّطيفُ الْخَبيرُ','وَهُوَ اللَّطيفُ الْخَبيرُ',0,1,1.8667,'و000',15),(81445,'وَهُوَ عَلى','وَهُوَ عَلى',0,1,1.3667,'و000',15),(81446,'وَهُوَ عَلى كُلِّ','وَهُوَ عَلى كُلِّ',0,1,1.5667,'و000',15),(81447,'وَهّابُ','وَهّابُ',0,0,0.4667,'و000',6),(81448,'وَهّابُ يا','وَهّابُ يا',0,1,1.3333,'و000',6),(81449,'وَهّابُ يا اَللهُ','وَهّابُ يا اَللهُ',0,1,1.5667,'و000',6),(81450,'وَوَفِّقْنا','وَوَفِّقْنا',0,0,0.7333,'و000',6),(81451,'وَوَفِّقْنا لِقِيامِهِ','وَوَفِّقْنا لِقِيامِهِ',0,1,1.7333,'و000',6),(81452,'وَوَفِّقْنا لِقِيامِهِ وَنَشِّطْنا','وَوَفِّقْنا لِقِيامِهِ وَنَشِّطْنا',0,1,2,'و000',6),(81453,'وَوَفِّقْنا لِلسَّدادِ','وَوَفِّقْنا لِلسَّدادِ',0,1,1.7333,'و000',6),(81454,'وَوَفِّقْنا لِلسَّدادِ وَاعْصِمْنا','وَوَفِّقْنا لِلسَّدادِ وَاعْصِمْنا',0,1,2,'و000',6),(81455,'وَوَفِّقْنَا','وَوَفِّقْنَا',0,0,0.8,'و000',6),(81456,'وَوَفِّقْنَا اَللّـهُمَّ','وَوَفِّقْنَا اَللّـهُمَّ',0,1,1.8,'و000',6),(81457,'وَوَفِّقْنَا اَللّـهُمَّ فيهِ','وَوَفِّقْنَا اَللّـهُمَّ فيهِ',0,1,1.9667,'و000',6),(81458,'وَوَلِيَّ','وَوَلِيَّ',0,0,0.6,'و000',6),(81459,'وَوَلِيَّ كُلِّ','وَوَلِيَّ كُلِّ',0,1,1.5,'و000',6),(81460,'وَوَلِيَّ كُلِّ نِعْمَةٍ','وَوَلِيَّ كُلِّ نِعْمَةٍ',0,1,1.8,'و000',6),(81461,'وَوُجُوبَ','وَوُجُوبَ',0,0,0.6,'و000',6),(81462,'وَوُجُوبَ رَحْمَتِكَ','وَوُجُوبَ رَحْمَتِكَ',0,1,1.6667,'و000',6),(81463,'وَوُجُوبَ رَحْمَتِكَ وَعَزائِمَ','وَوُجُوبَ رَحْمَتِكَ وَعَزائِمَ',0,1,2,'و000',6),(81464,'وَيا','وَيا',0,0,0.2667,'و000',15),(81465,'وَيا باطِناً','وَيا باطِناً',0,1,1.4,'و000',6),(81466,'وَيا باطِناً لَيْسَ','وَيا باطِناً لَيْسَ',0,1,1.6333,'و000',6),(81467,'وَيا باقِياً','وَيا باقِياً',0,1,1.4,'و000',6),(81468,'وَيا باقِياً بَعْدَ','وَيا باقِياً بَعْدَ',0,1,1.6333,'و000',6),(81469,'وَيا دافِعَ','وَيا 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مَوْصُوفٌ',0,1,2,'ي000',6),(81703,'يَتَصَرَّمَ','يَتَصَرَّمَ',0,0,0.7333,'ي000',6),(81704,'يَتَصَرَّمَ شَهْرُ','يَتَصَرَّمَ شَهْرُ',0,1,1.6,'ي000',6),(81705,'يَتَصَرَّمَ شَهْرُ رَمَضانَ','يَتَصَرَّمَ شَهْرُ رَمَضانَ',0,1,1.9,'ي000',6),(81706,'يَتَّكِلُ','يَتَّكِلُ',0,0,0.6,'ي000',6),(81707,'يَتَّكِلُ اَللّـهُمَّ','يَتَّكِلُ اَللّـهُمَّ',0,1,1.7,'ي000',6),(81708,'يَتَّكِلُ اَللّـهُمَّ صَحِّحْ','يَتَّكِلُ اَللّـهُمَّ صَحِّحْ',0,1,1.9667,'ي000',6),(81709,'يَجْعَاَلك','يَجْعَاَلك',0,0,0.6667,'ي000',6),(81710,'يَجْعَاَلك هِلالَ','يَجْعَاَلك هِلالَ',0,1,1.5667,'ي000',6),(81711,'يَجْعَاَلك هِلالَ بَرَكةٍ','يَجْعَاَلك هِلالَ بَرَكةٍ',0,1,1.8333,'ي000',6),(81712,'يَخْفى','يَخْفى',0,0,0.4,'ي000',15),(81713,'يَخْفى وَيا','يَخْفى وَيا',0,1,1.3667,'ي000',6),(81714,'يَخْفى وَيا ظاهِراً','يَخْفى وَيا ظاهِراً',0,1,1.6333,'ي000',6),(81715,'يَخْلُ','يَخْلُ',0,0,0.4,'ي000',6),(81716,'يَخْلُ مِنْهُ','يَخْلُ مِنْهُ',0,1,1.4333,'ي000',6),(81717,'يَخْلُ مِنْهُ السَّماواتُ','يَخْلُ مِنْهُ السَّماواتُ',0,1,1.8333,'ي000',6),(81718,'يَذْهَبُ','يَذْهَبُ',0,0,0.5333,'ي000',15),(81719,'يَذْهَبُ بِالشَّكِّ','يَذْهَبُ بِالشَّكِّ',0,1,1.6333,'ي000',6),(81720,'يَذْهَبُ بِالشَّكِّ عَنّي','يَذْهَبُ بِالشَّكِّ عَنّي',0,1,1.8333,'ي000',6),(81721,'يَسيراً','يَسيراً',0,0,0.4667,'ي000',15),(81722,'يَسيراً يا','يَسيراً يا',0,1,1.3333,'ي000',6),(81723,'يَسيراً يا ذَا','يَسيراً يا ذَا',0,1,1.4667,'ي000',6),(81724,'يَسُدُّ','يَسُدُّ',0,0,0.4667,'ي000',6),(81725,'يَسُدُّ عَنّي','يَسُدُّ عَنّي',0,1,1.4333,'ي000',6),(81726,'يَسُدُّ عَنّي بابَ','يَسُدُّ عَنّي بابَ',0,1,1.6,'ي000',6),(81727,'يَشاءُ','يَشاءُ',0,0,0.4,'ي000',15),(81728,'يَشاءُ بِغَيْرِ','يَشاءُ بِغَيْرِ',0,1,1.5,'ي000',6),(81729,'يَشاءُ بِغَيْرِ حِسابٍ','يَشاءُ بِغَيْرِ حِسابٍ',0,1,1.7333,'ي000',6),(81730,'يَشاءُ وَيُثْبِتُ','يَشاءُ وَيُثْبِتُ',0,1,1.5667,'ي000',6),(81731,'يَشاءُ وَيُثْبِتُ وَعِنْدَهُ','يَشاءُ وَيُثْبِتُ وَعِنْدَهُ',0,1,1.9333,'ي000',6),(81732,'يَشُوبُهُ','يَشُوبُهُ',0,0,0.6,'ي000',15),(81733,'يَشُوبُهُ دَنَسٌ','يَشُوبُهُ دَنَسٌ',0,1,1.5333,'ي000',6),(81734,'يَشُوبُهُ دَنَسٌ وَلا','يَشُوبُهُ دَنَسٌ وَلا',0,1,1.7,'ي000',6),(81735,'يَشُوبُهُ شَرٌّ','يَشُوبُهُ شَرٌّ',0,1,1.5,'ي000',6),(81736,'يَشُوبُهُ شَرٌّ هِلالَ','يَشُوبُهُ شَرٌّ هِلالَ',0,1,1.7333,'ي000',6),(81737,'يَطْلُعَ','يَطْلُعَ',0,0,0.5333,'ي000',15),(81738,'يَطْلُعَ الْفَجْرُ','يَطْلُعَ الْفَجْرُ',0,1,1.6,'ي000',15),(81739,'يَطْلُعَ الْفَجْرُ مِنْ','يَطْلُعَ الْفَجْرُ مِنْ',0,1,1.7667,'ي000',15),(81740,'يَطْلُعَ فَجرُ','يَطْلُعَ فَجرُ',0,1,1.4667,'ي000',6),(81741,'يَطْلُعَ فَجرُ هذِهِ','يَطْلُعَ فَجرُ هذِهِ',0,1,1.6667,'ي000',6),(81742,'يَعْقُوبَ','يَعْقُوبَ',0,0,0.6,'ي000',6),(81743,'يَعْقُوبَ عَلَيْهِ','يَعْقُوبَ عَلَيْهِ',0,1,1.6,'ي000',6),(81744,'يَعْقُوبَ عَلَيْهِ السَّلامُ','يَعْقُوبَ عَلَيْهِ السَّلامُ',0,1,1.9333,'ي000',6),(81745,'يَعْلَمُ','يَعْلَمُ',0,0,0.5333,'ي000',15),(81746,'يَعْلَمُ خائِنَةَ','يَعْلَمُ خائِنَةَ',0,1,1.5667,'ي000',6),(81747,'يَعْلَمُ خائِنَةَ الاَعْيُنِ','يَعْلَمُ خائِنَةَ الاَعْيُنِ',0,1,1.9333,'ي000',6),(81748,'يَغْفِرُ','يَغْفِرُ',0,0,0.5333,'ي000',15),(81749,'يَغْفِرُ عَظيمَ','يَغْفِرُ عَظيمَ',0,1,1.5,'ي000',6),(81750,'يَغْفِرُ عَظيمَ الذُّنُوبِ','يَغْفِرُ عَظيمَ الذُّنُوبِ',0,1,1.8667,'ي000',6),(81751,'يَقيناً','يَقيناً',0,0,0.4667,'ي000',15),(81752,'يَقيناً تُباشِرُ','يَقيناً تُباشِرُ',0,1,1.5333,'ي000',15),(81753,'يَقيناً تُباشِرُ بِهِ','يَقيناً تُباشِرُ بِهِ',0,1,1.7,'ي000',15),(81754,'يَقينٍ','يَقينٍ',0,0,0.4,'ي000',6),(81755,'يَقينٍ وَيَقيناً','يَقينٍ وَيَقيناً',0,1,1.5333,'ي000',6),(81756,'يَقينٍ وَيَقيناً تُذْهِبُ','يَقينٍ وَيَقيناً تُذْهِبُ',0,1,1.8333,'ي000',6),(81757,'يَقينَاً','يَقينَاً',0,0,0.5333,'ي000',6),(81758,'يَقينَاً تُباشِرُ','يَقينَاً تُباشِرُ',0,1,1.5667,'ي000',6),(81759,'يَقينَاً تُباشِرُ بِهِ','يَقينَاً تُباشِرُ بِهِ',0,1,1.7333,'ي000',6),(81760,'يَكُنْ','يَكُنْ',0,0,0.4,'ي000',15),(81761,'يَكُنْ لَهُ','يَكُنْ لَهُ',0,1,1.3667,'ي000',15),(81762,'يَكُنْ لَهُ كُفُواً','يَكُنْ لَهُ كُفُواً',0,1,1.6333,'ي000',6),(81763,'يَكُونُ','يَكُونُ',0,0,0.4667,'ي000',15),(81764,'يَكُونُ مِنّي','يَكُونُ مِنّي',0,1,1.4333,'ي000',6),(81765,'يَكُونُ مِنّي اَخافُ','يَكُونُ مِنّي اَخافُ',0,1,1.6667,'ي000',6),(81766,'يَكْشِفُ','يَكْشِفُ',0,0,0.5333,'ي000',6),(81767,'يَكْشِفُ السُّوءَ','يَكْشِفُ السُّوءَ',0,1,1.5667,'ي000',6),(81768,'يَكْشِفُ السُّوءَ إلاّ','يَكْشِفُ السُّوءَ إلاّ',0,1,1.7333,'ي000',6),(81769,'يَلِدْ','يَلِدْ',0,0,0.4,'ي000',15),(81770,'يَلِدْ وَلمْ','يَلِدْ وَلمْ',0,1,1.4,'ي000',6),(81771,'يَلِدْ وَلمْ يُولَدْ','يَلِدْ وَلمْ يُولَدْ',0,1,1.6667,'ي000',6),(81772,'يَمْحُو','يَمْحُو',0,0,0.4667,'ي000',6),(81773,'يَمْحُو اللهُ','يَمْحُو اللهُ',0,1,1.4333,'ي000',6),(81774,'يَمْحُو اللهُ ما','يَمْحُو اللهُ ما',0,1,1.5333,'ي000',6),(81775,'يَمْلِكُ','يَمْلِكُ',0,0,0.5333,'ي000',6),(81776,'يَمْلِكُ التَّدْبيرَ','يَمْلِكُ التَّدْبيرَ',0,1,1.6667,'ي000',6),(81777,'يَمْلِكُ التَّدْبيرَ وَهُوَ','يَمْلِكُ التَّدْبيرَ وَهُوَ',0,1,1.9,'ي000',6),(81778,'يَنْبَغي','يَنْبَغي',0,0,0.5333,'ي000',6),(81779,'يَنْبَغي لِكَرَمِ','يَنْبَغي لِكَرَمِ',0,1,1.5667,'ي000',6),(81780,'يَنْبَغي لِكَرَمِ وَجْهِهِ','يَنْبَغي لِكَرَمِ وَجْهِهِ',0,1,1.8667,'ي000',6),(81781,'يَنْقَضِيَ','يَنْقَضِيَ',0,0,0.6667,'ي000',15),(81782,'يَنْقَضِيَ اَيّامُ','يَنْقَضِيَ اَيّامُ',0,1,1.6,'ي000',6),(81783,'يَنْقَضِيَ اَيّامُ شهْرِ','يَنْقَضِيَ اَيّامُ شهْرِ',0,1,1.8,'ي000',6),(81784,'يَنْقَضِيَ شَهْرُ','يَنْقَضِيَ شَهْرُ',0,1,1.5667,'ي000',6),(81785,'يَنْقَضِيَ شَهْرُ رَمَضانَ','يَنْقَضِيَ شَهْرُ رَمَضانَ',0,1,1.8667,'ي000',6),(81786,'يَنْقَضِيَ عَنّا','يَنْقَضِيَ عَنّا',0,1,1.5333,'ي000',6),(81787,'يَنْقَضِيَ عَنّا شَهْرُ','يَنْقَضِيَ عَنّا شَهْرُ',0,1,1.7667,'ي000',6),(81788,'يَنْقَضِيَ عَنّا شَهْرُكَ','يَنْقَضِيَ عَنّا شَهْرُكَ',0,1,1.8333,'ي000',6),(81789,'يَنْقِضيَ','يَنْقِضيَ',0,0,0.6,'ي000',6),(81790,'يَنْقِضيَ عَنّي','يَنْقِضيَ عَنّي',0,1,1.5,'ي000',6),(81791,'يَنْقِضيَ عَنّي شَهْرُ','يَنْقِضيَ عَنّي شَهْرُ',0,1,1.7333,'ي000',6),(81792,'يَوْمَ اَلْقاكَ','يَوْمَ اَلْقاكَ',0,1,1.5,'ي000',6),(81793,'يَوْمَ اَلْقاكَ allah\'ım','يَوْمَ اَلْقاكَ allah',0,1,1.8,'ي450',6),(81794,'يُؤَيَّنُ','يُؤَيَّنُ',0,0,0.6,'ي000',6),(81795,'يُؤَيَّنُ بِاَيْنٍ','يُؤَيَّنُ بِاَيْنٍ',0,1,1.6,'ي000',6),(81796,'يُؤَيَّنُ بِاَيْنٍ وَلا','يُؤَيَّنُ بِاَيْنٍ وَلا',0,1,1.7667,'ي000',6),(81797,'يُباعِدُني','يُباعِدُني',0,0,0.6667,'ي000',6),(81798,'يُباعِدُني مِنْكَ','يُباعِدُني مِنْكَ',0,1,1.5667,'ي000',6),(81799,'يُباعِدُني مِنْكَ وَاَجْلِبْني','يُباعِدُني مِنْكَ وَاَجْلِبْني',0,1,2,'ي000',6),(81800,'يُبَدَّلُ','يُبَدَّلُ',0,0,0.6,'ي000',15),(81801,'يُبَدَّلُ اَنْ','يُبَدَّلُ اَنْ',0,1,1.4667,'ي000',15),(81802,'يُبَدَّلُ اَنْ تَكْتُبَني','يُبَدَّلُ اَنْ تَكْتُبَني',0,1,1.8333,'ي000',15),(81803,'يُبَدَّلْ','يُبَدَّلْ',0,0,0.6,'ي000',6),(81804,'يُبَدَّلْ اَنْ','يُبَدَّلْ اَنْ',0,1,1.4667,'ي000',6),(81805,'يُبَدَّلْ اَنْ تَكْتُبَني','يُبَدَّلْ اَنْ تَكْتُبَني',0,1,1.8333,'ي000',6),(81806,'يُحِلُّ','يُحِلُّ',0,0,0.4667,'ي000',6),(81807,'يُحِلُّ حَلالَهُ','يُحِلُّ حَلالَهُ',0,1,1.5333,'ي000',6),(81808,'يُحِلُّ حَلالَهُ وَيُحَرِّمُ','يُحِلُّ حَلالَهُ وَيُحَرِّمُ',0,1,1.9333,'ي000',6),(81809,'يُخافُ','يُخافُ',0,0,0.4,'ي000',6),(81810,'يُخافُ وَيُرْجى','يُخافُ وَيُرْجى',0,1,1.5,'ي000',6),(81811,'يُخافُ وَيُرْجى اَنْ','يُخافُ وَيُرْجى اَنْ',0,1,1.6667,'ي000',6),(81812,'يُدْرَكُ','يُدْرَكُ',0,0,0.5333,'ي000',6),(81813,'يُدْرَكُ بِكَيْفٍ','يُدْرَكُ بِكَيْفٍ',0,1,1.5667,'ي000',6),(81814,'يُدْرَكُ بِكَيْفٍ وَلا','يُدْرَكُ بِكَيْفٍ وَلا',0,1,1.7333,'ي000',6),(81815,'يُذهِبُ','يُذهِبُ',0,0,0.4667,'ي000',6),(81816,'يُذهِبُ الشَّكَّ','يُذهِبُ الشَّكَّ',0,1,1.5333,'ي000',6),(81817,'يُذهِبُ الشَّكَّ عَنّي','يُذهِبُ الشَّكَّ عَنّي',0,1,1.7333,'ي000',6),(81818,'يُذْهبُ','يُذْهبُ',0,0,0.4667,'ي000',6),(81819,'يُذْهبُ الشَّكَّ','يُذْهبُ الشَّكَّ',0,1,1.5333,'ي000',6),(81820,'يُذْهبُ الشَّكَّ عَنّي','يُذْهبُ الشَّكَّ عَنّي',0,1,1.7333,'ي000',6),(81821,'يُذْهِبُ','يُذْهِبُ',0,0,0.5333,'ي000',6),(81822,'يُذْهِبُ الشَّكَّ','يُذْهِبُ الشَّكَّ',0,1,1.5667,'ي000',6),(81823,'يُذْهِبُ الشَّكَّ عَنّي','يُذْهِبُ الشَّكَّ عَنّي',0,1,1.7667,'ي000',6),(81824,'يُردُّ','يُردُّ',0,0,0.4,'ي000',6),(81825,'يُردُّ وَلا','يُردُّ وَلا',0,1,1.3667,'ي000',6),(81826,'يُردُّ وَلا يُبَدَّلُ','يُردُّ وَلا يُبَدَّلُ',0,1,1.7,'ي000',6),(81827,'يُرى','يُرى',0,0,0.2667,'ي000',15),(81828,'يُرى يا','يُرى يا',0,1,1.2333,'ي000',6),(81829,'يُرى يا مَوْصُوفاً','يُرى يا مَوْصُوفاً',0,1,1.6,'ي000',6),(81830,'يُرَدُّ','يُرَدُّ',0,0,0.4667,'ي000',15),(81831,'يُرَدُّ وَلا','يُرَدُّ وَلا',0,1,1.4,'ي000',15),(81832,'يُرَدُّ وَلا يُبَدَّلُ','يُرَدُّ وَلا يُبَدَّلُ',0,1,1.7333,'ي000',15),(81833,'يُرَدُّ وَلا يُبَدَّلْ','يُرَدُّ وَلا يُبَدَّلْ',0,1,1.7333,'ي000',6),(81834,'يُسْتَحَقُّ','يُسْتَحَقُّ',0,0,0.7333,'ي000',6),(81835,'يُسْتَحَقُّ بِها','يُسْتَحَقُّ بِها',0,1,1.5333,'ي000',6),(81836,'يُسْتَحَقُّ بِها نُزُولُ','يُسْتَحَقُّ بِها 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INSERT INTO `ftcwg_finder_terms` VALUES (85197,'beni cehen-nem','beni cehen-nem',0,1,1.4667,'B525',9),(85198,'beni cehen-nem ateşinden','beni cehen-nem ateşinden',0,1,1.8,'B5253535',9),(85199,'beni cehennemden','beni cehennemden',0,1,1.5333,'B52535',9),(85200,'beni cehennemden ve','beni cehennemden ve',0,1,1.6333,'B525351',9),(85201,'beni cehenneme','beni cehenneme',0,1,1.4667,'B525',9),(85202,'beni cehenneme atacak','beni cehenneme atacak',0,1,1.7,'B52532',9),(85203,'beni cehenneme yerleştirme','beni cehenneme yerleştirme',0,1,1.8667,'B52564365',9),(85204,'beni çekemeyenlerin','beni çekemeyenlerin',0,1,1.6333,'B525465',9),(85205,'beni çekemeyenlerin gözlerini','beni çekemeyenlerin gözlerini',0,1,1.9667,'B5254652465',9),(85206,'beni cennete götür','beni cennete götür',0,1,1.6,'B5253236',9),(85207,'beni cennete götürürsen','beni cennete götürürsen',0,1,1.7667,'B525323625',9),(85208,'beni cezalandırırsan','beni cezalandırırsan',0,1,1.6667,'B52453625',9),(85209,'beni cezalandırırsan hakkımda','beni cezalandırırsan hakkımda',0,1,1.9667,'B52453625253',9),(85210,'beni cezalandırmak-tan','beni cezalandırmak-tan',0,1,1.7333,'B5245365235',9),(85211,'beni cezalandırmak-tan hayâ','beni cezalandırmak-tan hayâ',0,1,1.9,'B5245365235',9),(85212,'beni cezalandırmışsın','beni cezalandırmışsın',0,1,1.7,'B524536525',9),(85213,'beni cezalandırmışsın ey','beni cezalandırmışsın ey',0,1,1.8,'B524536525',9),(85214,'beni cimriliğimden','beni cimriliğimden',0,1,1.6,'B52564535',9),(85215,'beni cimriliğimden dolayı','beni cimriliğimden dolayı',0,1,1.8333,'B5256453534',9),(85216,'beni de beytüllahi\'l-haram\'ın','beni de beytüllahi',0,1,1.9667,'B5313465',9),(85217,'beni de bu','beni de bu',0,1,1.3333,'B531',9),(85218,'beni de çıkar','beni de çıkar',0,1,1.4333,'B5326',9),(85219,'beni de dâhil','beni de dâhil',0,1,1.4333,'B534',9),(85220,'beni de kaplasın','beni de kaplasın',0,1,1.5333,'B5321425',9),(85221,'beni de kendi','beni de kendi',0,1,1.4333,'B53253',9),(85222,'beni de 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INSERT INTO `ftcwg_finder_terms` VALUES (99445,'rahmetinden ümit kesmemi','rahmetinden ümit kesmemi',0,1,1.8,'R53535325',9),(99446,'rahmetinden yararlandır','rahmetinden yararlandır',0,1,1.7667,'R5353564536',9),(99447,'rahmetinden yararlandır dünya','rahmetinden yararlandır dünya',0,1,1.9667,'R535356453635',9),(99448,'rahmetine bağlandım','rahmetine bağlandım',0,1,1.6333,'R53514535',9),(99449,'rahmetine bağlandım niyaz','rahmetine bağlandım niyaz',0,1,1.8333,'R535145352',9),(99450,'rahmetine bağlanıyorum','rahmetine bağlanıyorum',0,1,1.7333,'R53514565',9),(99451,'rahmetine bağlanıyorum sen','rahmetine bağlanıyorum sen',0,1,1.8667,'R5351456525',9),(99452,'rahmetine erişmeye','rahmetine erişmeye',0,1,1.6,'R53565',9),(99453,'rahmetine erişmeye layık','rahmetine erişmeye layık',0,1,1.8,'R5356542',9),(99454,'rahmetine güveniyoruz','rahmetine güveniyoruz',0,1,1.7,'R53521562',9),(99455,'rahmetine güveniyoruz ey','rahmetine güveniyoruz ey',0,1,1.8,'R53521562',9),(99456,'rahmetine 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eyle',0,1,1.7,'Z635214',9),(105541,'zor anımda','zor anımda',0,1,1.3333,'Z653',9),(105542,'zor anımda dayanağım','zor anımda dayanağım',0,1,1.6667,'Z6535',9),(105543,'zor anlarımda','zor anlarımda',0,1,1.4333,'Z654653',9),(105544,'zor anlarımda elimden','zor anlarımda elimden',0,1,1.7,'Z6546534535',9),(105545,'zor bir','zor bir',0,1,1.2333,'Z616',9),(105546,'zor bir sapıklığa','zor bir sapıklığa',0,1,1.5667,'Z6162124',9),(105547,'zor günlerimde','zor günlerimde',0,1,1.4667,'Z6254653',9),(105548,'zor günlerimde arkadaşım','zor günlerimde arkadaşım',0,1,1.8,'Z62546536235',9),(105549,'zor günlerimde yaverim','zor günlerimde yaverim',0,1,1.7333,'Z6254653165',9),(105550,'zor imtihanlarımın','zor imtihanlarımın',0,1,1.6,'Z6535465',9),(105551,'zor imtihanlarımın mı','zor imtihanlarımın mı',0,1,1.7,'Z6535465',9),(105552,'zor işlerden','zor işlerden',0,1,1.4,'Z64635',9),(105553,'zor işlerden bela','zor işlerden bela',0,1,1.5667,'Z6463514',9),(105554,'zorbaların','zorbaların',0,0,0.6667,'Z61465',9),(105555,'zorbaların belini','zorbaların belini',0,1,1.5667,'Z61465145',9),(105556,'zorbaların belini kırar','zorbaların belini kırar',0,1,1.7667,'Z6146514526',9),(105557,'zorbaların zulüm','zorbaların zulüm',0,1,1.5333,'Z61465245',9),(105558,'zorbaların zulüm ve','zorbaların zulüm ve',0,1,1.6333,'Z614652451',9),(105559,'zorluğumuzu','zorluğumuzu',0,0,0.7333,'Z6452',9),(105560,'zorluğumuzu kolaylaştır','zorluğumuzu kolaylaştır',0,1,1.7667,'Z6452436',9),(105561,'zorluğumuzu kolaylaştır yüzlerimizi','zorluğumuzu kolaylaştır yüzlerimizi',0,1,2,'Z645243624652',9),(105562,'zorluğundan','zorluğundan',0,0,0.7333,'Z64535',9),(105563,'zorluğundan korktuğum','zorluğundan korktuğum',0,1,1.7,'Z6453526235',9),(105564,'zorluğundan korktuğum şeyi','zorluğundan korktuğum şeyi',0,1,1.8667,'Z6453526235',9),(105565,'zorluk zamanımda','zorluk zamanımda',0,1,1.5333,'Z64253',9),(105566,'zorluk zamanımda yaverim','zorluk zamanımda yaverim',0,1,1.8,'Z64253165',9),(105567,'zorluk zamanında','zorluk zamanında',0,1,1.5333,'Z64253',9),(105568,'zorluk zamanında imdadım','zorluk zamanında imdadım',0,1,1.8,'Z64253535',9),(105569,'zorluklardan çıkışı','zorluklardan çıkışı',0,1,1.6333,'Z64246352',9),(105570,'zorluklardan çıkışı ancak','zorluklardan çıkışı ancak',0,1,1.8333,'Z6424635252',9),(105571,'zorlukları','zorlukları',0,0,0.6667,'Z64246',9),(105572,'zorlukları gidermenle','zorlukları gidermenle',0,1,1.7,'Z6424623654',9),(105573,'zorlukları gidermenle güçlü','zorlukları gidermenle güçlü',0,1,1.9,'Z642462365424',9),(105574,'zorlukları yok','zorlukları yok',0,1,1.4667,'Z642462',9),(105575,'zorlukları yok ettin','zorlukları yok ettin',0,1,1.6667,'Z64246235',9),(105576,'zuhuru','zuhuru',0,0,0.4,'Z600',9),(105577,'zuhuru için','zuhuru için',0,1,1.3667,'Z650',9),(105578,'zuhuru için bize','zuhuru için bize',0,1,1.5333,'Z6512',9),(105579,'zuhurunu','zuhurunu',0,0,0.5333,'Z650',16),(105580,'zuhurunu yakınlaştır','zuhurunu yakınlaştır',0,1,1.6667,'Z6525436',9),(105581,'zuhurunu yakınlaştır allah\'ım','zuhurunu yakınlaştır allah',0,1,1.9667,'Z652543645',9),(105582,'zulmedenin','zulmedenin',0,0,0.6667,'Z4535',9),(105583,'zulmedenin azabını','zulmedenin azabını',0,1,1.6,'Z4535215',9),(105584,'zulmedenin azabını kat','zulmedenin azabını kat',0,1,1.7333,'Z453521523',9),(105585,'zulmetlere','zulmetlere',0,0,0.6667,'Z45346',10),(105586,'zulmetlere bürünmeyen','zulmetlere bürünmeyen',0,1,1.7,'Z45346165',9),(105587,'zulmetlere bürünmeyen seslerin','zulmetlere bürünmeyen seslerin',0,1,2,'Z453461652465',9),(105588,'zulmetmeğe','zulmetmeğe',0,0,0.6667,'Z4535',9),(105589,'zulmetmeğe kal-kışanların','zulmetmeğe kal-kışanların',0,1,1.8333,'Z45352425465',9),(105590,'zulmetmeğe kal-kışanların düşmanlarımın','zulmetmeğe kal-kışanların düşmanlarımın',0,1,2,'Z4535242546535465',9),(105591,'zulmetmeyen','zulmetmeyen',0,0,0.7333,'Z4535',9),(105592,'zulmetmeyen allah','zulmetmeyen allah',0,1,1.5667,'Z45354',9),(105593,'zulmetmeyen allah münezzehtir','zulmetmeyen allah münezzehtir',0,1,1.9667,'Z453545236',9),(105594,'zulmettik','zulmettik',0,0,0.6,'Z4532',9),(105595,'zulmettik o','zulmettik o',0,1,1.3667,'Z4532',9),(105596,'zulmettik o hâlde','zulmettik o hâlde',0,1,1.5667,'Z453243',9),(105597,'zulmettim','zulmettim',0,0,0.6,'Z4535',9),(105598,'zulmettim bağışla','zulmettim bağışla',0,1,1.5667,'Z453514',9),(105599,'zulmettim bağışla beni','zulmettim bağışla beni',0,1,1.7333,'Z45351415',9),(105600,'zulmettim beni','zulmettim beni',0,1,1.4667,'Z453515',9),(105601,'zulmettim beni bağışla','zulmettim beni bağışla',0,1,1.7333,'Z45351514',9),(105602,'zulmü','zulmü',0,0,0.3333,'Z450',16),(105603,'zulmü bağışlaman','zulmü bağışlaman',0,1,1.5333,'Z45145',9),(105604,'zulmü bağışlaman kötü','zulmü bağışlaman kötü',0,1,1.7,'Z4514523',9),(105605,'zulmüme','zulmüme',0,0,0.4667,'Z450',9),(105606,'zulmüme göz','zulmüme göz',0,1,1.3667,'Z452',9),(105607,'zulmüme göz yummanı','zulmüme göz yummanı',0,1,1.6333,'Z4525',9),(105608,'zulmümü','zulmümü',0,0,0.4667,'Z450',9),(105609,'zulmümü suçumu','zulmümü suçumu',0,1,1.4667,'Z4525',9),(105610,'zulmümü suçumu ve','zulmümü suçumu ve',0,1,1.5667,'Z45251',9),(105611,'zulüm ve şerlerini','zulüm ve şerlerini',0,1,1.6,'Z4516465',9),(105612,'zulüm ve suçumu','zulüm ve suçumu',0,1,1.5,'Z45125',9),(105613,'zürriyetimi','zürriyetimi',0,0,0.7333,'Z635',9),(105614,'zürriyetimi uzaklaştıracağın','zürriyetimi uzaklaştıracağın',0,1,1.9333,'Z635243625',9),(105615,'zürriyetimi uzaklaştıracağın rahmet','zürriyetimi uzaklaştıracağın rahmet',0,1,2,'Z635243625653',9),(105616,'آثَرَ','آثَرَ',0,0,0.3333,'آ000',9),(105617,'آثَرَ عِنْدي','آثَرَ عِنْدي',0,1,1.4,'آ000',9),(105618,'آثَرَ عِنْدي مِنْ','آثَرَ عِنْدي مِنْ',0,1,1.5667,'آ000',9),(105619,'آخَرينِ','آخَرينِ',0,0,0.4667,'آ000',9),(105620,'آخَرينِ وَالْحَمْدُ','آخَرينِ وَالْحَمْدُ',0,1,1.6333,'آ000',9),(105621,'آخَرينِ وَالْحَمْدُ للهِ','آخَرينِ وَالْحَمْدُ للهِ',0,1,1.8,'آ000',9),(105622,'آخِذٌ','آخِذٌ',0,0,0.3333,'آ000',9),(105623,'آخِذٌ بِناصِيَتِها','آخِذٌ بِناصِيَتِها',0,1,1.6,'آ000',9),(105624,'آخِذٌ بِناصِيَتِها اِنَّكَ','آخِذٌ بِناصِيَتِها اِنَّكَ',0,1,1.8667,'آ000',9),(105625,'آذى','آذى',0,0,0.2,'آ000',9),(105626,'آذى نَبيَّك','آذى نَبيَّك',0,1,1.3667,'آ000',9),(105627,'آذى نَبيَّك فيْها','آذى نَبيَّك فيْها',0,1,1.5667,'آ000',9),(105628,'آذى نَبِيَّكَ','آذى نَبِيَّكَ',0,1,1.4333,'آ000',9),(105629,'آذى نَبِيَّكَ فيها','آذى نَبِيَّكَ فيها',0,1,1.6,'آ000',9),(105630,'آلفَ','آلفَ',0,0,0.2667,'آ000',9),(105631,'آلفَ مَجالِسِ','آلفَ مَجالِسِ',0,1,1.4333,'آ000',9),(105632,'آلفَ مَجالِسِ الْبَطّالينَ','آلفَ مَجالِسِ الْبَطّالينَ',0,1,1.8667,'آ000',9),(105633,'آمالَنا','آمالَنا',0,0,0.4667,'آ000',9),(105634,'آمالَنا كَلاّ','آمالَنا كَلاّ',0,1,1.4333,'آ000',9),(105635,'آمالَنا كَلاّ يا','آمالَنا كَلاّ يا',0,1,1.5333,'آ000',9),(105636,'آمالَنا وَاَعْطِنا','آمالَنا وَاَعْطِنا',0,1,1.6,'آ000',9),(105637,'آمالَنا وَاَعْطِنا بِهِ','آمالَنا وَاَعْطِنا بِهِ',0,1,1.7667,'آ000',9),(105638,'آمنّا','آمنّا',0,0,0.3333,'آ000',9),(105639,'آمنّا بِكَ','آمنّا بِكَ',0,1,1.3333,'آ000',9),(105640,'آمنّا بِكَ بِاَلْسِنَتِنا','آمنّا بِكَ بِاَلْسِنَتِنا',0,1,1.8333,'آ000',9),(105641,'آمينَ اَللّـهُمَّ','آمينَ اَللّـهُمَّ',0,1,1.5667,'آ000',9),(105642,'آمينَ اَللّـهُمَّ اِنّا','آمينَ اَللّـهُمَّ اِنّا',0,1,1.7667,'آ000',9),(105643,'آمينَ رَبَّ الْعالَمين','آمينَ رَبَّ الْعالَمين',0,1,1.7333,'آ000',9),(105644,'آمَنُوا','آمَنُوا',0,0,0.4667,'آ000',9),(105645,'آمَنُوا بِاَلْسِنَتِهِمْ','آمَنُوا بِاَلْسِنَتِهِمْ',0,1,1.8,'آ000',9),(105646,'آمَنُوا بِاَلْسِنَتِهِمْ لِيَحْقِنُوا','آمَنُوا بِاَلْسِنَتِهِمْ لِيَحْقِنُوا',0,1,2,'آ000',9),(105647,'آمَنُوا صَلُّوا','آمَنُوا صَلُّوا',0,1,1.5,'آ000',9),(105648,'آمَنُوا صَلُّوا عَلَيْهِ','آمَنُوا صَلُّوا عَلَيْهِ',0,1,1.8,'آ000',9),(105649,'آمَنْتَهُ','آمَنْتَهُ',0,0,0.6,'آ000',9),(105650,'آمَنْتَهُ وَالْجايِعُ','آمَنْتَهُ وَالْجايِعُ',0,1,1.7,'آ000',9),(105651,'آمَنْتَهُ وَالْجايِعُ الَّذي','آمَنْتَهُ وَالْجايِعُ الَّذي',0,1,1.9333,'آ000',9),(105652,'آمِلُهُ','آمِلُهُ',0,0,0.4667,'آ000',9),(105653,'آمِلُهُ اَلْحَمْدُ','آمِلُهُ اَلْحَمْدُ',0,1,1.6,'آ000',9),(105654,'آمِلُهُ اَلْحَمْدُ للهِ','آمِلُهُ اَلْحَمْدُ للهِ',0,1,1.7667,'آ000',9),(105655,'آمِناً','آمِناً',0,0,0.4,'آ000',9),(105656,'آمِناً وَاَسْأَلُكَ','آمِناً وَاَسْأَلُكَ',0,1,1.6333,'آ000',9),(105657,'آمِناً وَاَسْأَلُكَ مُسْتَأنِساً','آمِناً وَاَسْأَلُكَ مُسْتَأنِساً',0,1,2,'آ000',9),(105658,'آمِنّي','آمِنّي',0,0,0.4,'آ000',9),(105659,'آمِنّي مِنَ','آمِنّي مِنَ',0,1,1.3667,'آ000',9),(105660,'آمِنّي مِنَ الْفَزَعِ','آمِنّي مِنَ الْفَزَعِ',0,1,1.7,'آ000',9),(105661,'آناءِ','آناءِ',0,0,0.3333,'آ000',9),(105662,'آناءِ اللَّيْلِ','آناءِ اللَّيْلِ',0,1,1.5,'آ000',9),(105663,'آناءِ اللَّيْلِ وَاَطْرافِ','آناءِ اللَّيْلِ وَاَطْرافِ',0,1,1.8667,'آ000',9),(105664,'آوَيْتَهُ','آوَيْتَهُ',0,0,0.6,'آ000',9),(105665,'آوَيْتَهُ اَنَا','آوَيْتَهُ اَنَا',0,1,1.5,'آ000',9),(105666,'آوَيْتَهُ اَنَا يا','آوَيْتَهُ اَنَا يا',0,1,1.6,'آ000',9),(105667,'آياتِكَ','آياتِكَ',0,0,0.4667,'آ000',9),(105668,'آياتِكَ كَريمَةٌ','آياتِكَ كَريمَةٌ',0,1,1.5333,'آ000',9),(105669,'آياتِكَ كَريمَةٌ اَللّـهُمَّ','آياتِكَ كَريمَةٌ اَللّـهُمَّ',0,1,1.9333,'آ000',9),(105670,'آيَسْتَني','آيَسْتَني',0,0,0.6,'آ000',9),(105671,'آيَسْتَني اَوْ','آيَسْتَني اَوْ',0,1,1.4667,'آ000',9),(105672,'آيَسْتَني اَوْ لَعَلَّكَ','آيَسْتَني اَوْ لَعَلَّكَ',0,1,1.8,'آ000',9),(105673,'أعْطِ','أعْطِ',0,0,0.3333,'أ000',9),(105674,'أعْطِ مُحَمَّداً','أعْطِ مُحَمَّداً',0,1,1.5333,'أ000',9),(105675,'أعْطِ مُحَمَّداً وَآلَهُ','أعْطِ مُحَمَّداً وَآلَهُ',0,1,1.8,'أ000',9),(105676,'أعْطِنِى','أعْطِنِى',0,0,0.5333,'أ000',9),(105677,'أعْطِنِى السِّعَةَ','أعْطِنِى السِّعَةَ',0,1,1.6,'أ000',9),(105678,'أعْطِنِى السِّعَةَ فِي','أعْطِنِى السِّعَةَ فِي',0,1,1.7333,'أ000',9),(105679,'أقامَتْهُ','أقامَتْهُ',0,0,0.6,'أ000',9),(105680,'أقامَتْهُ الْخَصاصَةُ','أقامَتْهُ الْخَصاصَةُ',0,1,1.7,'أ000',9),(105681,'أقامَتْهُ الْخَصاصَةُ بَيْنَ','أقامَتْهُ الْخَصاصَةُ بَيْنَ',0,1,1.9333,'أ000',9),(105682,'أهَمَّي','أهَمَّي',0,0,0.4667,'أ000',9),(105683,'أهَمَّي وَاسْتَجِبْ','أهَمَّي وَاسْتَجِبْ',0,1,1.6333,'أ000',9),(105684,'أهَمَّي وَاسْتَجِبْ فيهِ','أهَمَّي وَاسْتَجِبْ فيهِ',0,1,1.8,'أ000',9),(105685,'أَعْطِ','أَعْطِ',0,0,0.4,'أ000',9),(105686,'أَعْطِ مُحَمَّداً','أَعْطِ مُحَمَّداً',0,1,1.5667,'أ000',9),(105687,'أَعْطِ مُحَمَّداً الْوَسيلَةَ','أَعْطِ مُحَمَّداً الْوَسيلَةَ',0,1,1.9667,'أ000',9),(105688,'أَنِسَتْ','أَنِسَتْ',0,0,0.5333,'أ000',9),(105689,'أَنِسَتْ مَحَبَّتي','أَنِسَتْ مَحَبَّتي',0,1,1.6,'أ000',9),(105690,'أَنِسَتْ مَحَبَّتي وَاِلَيْكَ','أَنِسَتْ مَحَبَّتي وَاِلَيْكَ',0,1,1.9667,'أ000',9),(105691,'أَوْصِياءِ','أَوْصِياءِ',0,0,0.6667,'أ000',9),(105692,'أَوْصِياءِ مُحَمَّدٍ','أَوْصِياءِ مُحَمَّدٍ',0,1,1.6667,'أ000',9),(105693,'أَوْصِياءِ مُحَمَّدٍ صَلَواتُكَ','أَوْصِياءِ مُحَمَّدٍ صَلَواتُكَ',0,1,2,'أ000',9),(105694,'إلاّ اَنْ','إلاّ اَنْ',0,1,1.3,'إ000',9),(105695,'إلاّ اَنْ تَحْجُبَهُمُ','إلاّ اَنْ تَحْجُبَهُمُ',0,1,1.7333,'إ000',9),(105696,'إلاّ اَنْتَ ey','إلاّ اَنْتَ ey',0,1,1.4667,'إ000',9),(105697,'إلاّ اَنْتَ اَسْتَغْفِرُ','إلاّ اَنْتَ اَسْتَغْفِرُ',0,1,1.8,'إ000',9),(105698,'إلاّ اَنْتَ اَللّـهُمَّ','إلاّ اَنْتَ اَللّـهُمَّ',0,1,1.7667,'إ000',9),(105699,'إلاّ اَنْتَ بِحَقِّ','إلاّ اَنْتَ بِحَقِّ',0,1,1.6333,'إ000',9),(105700,'إلاّ اَنْتَ صَلِّ','إلاّ اَنْتَ صَلِّ',0,1,1.5667,'إ000',9),(105701,'إلاّ اَنْتَ فَصَلِّ','إلاّ اَنْتَ فَصَلِّ',0,1,1.6333,'إ000',9),(105702,'إلاّ اَنْتَ فَنَجِّنا','إلاّ اَنْتَ فَنَجِّنا',0,1,1.7,'إ000',9),(105703,'إلاّ اَنْتَ وَحْدَكَ','إلاّ اَنْتَ وَحْدَكَ',0,1,1.6667,'إ000',9),(105704,'إلاّ اَنْتَ وَلِرَغْبَةٍ','إلاّ اَنْتَ وَلِرَغْبَةٍ',0,1,1.8,'إ000',9),(105705,'إلاّ اَهْلَ','إلاّ اَهْلَ',0,1,1.3667,'إ000',9),(105706,'إلاّ اَهْلَ الْوَفاءِ','إلاّ اَهْلَ الْوَفاءِ',0,1,1.7,'إ000',9),(105707,'إلاّ اِلى','إلاّ اِلى',0,1,1.3,'إ000',9),(105708,'إلاّ اِلى خالِقِهِ','إلاّ اِلى خالِقِهِ',0,1,1.6,'إ000',9),(105709,'إلاّ اِلى مَوْلاهُ','إلاّ اِلى مَوْلاهُ',0,1,1.6,'إ000',9),(105710,'إلاّ بِقَضاءِ','إلاّ بِقَضاءِ',0,1,1.4333,'إ000',9),(105711,'إلاّ بِقَضاءِ حاجَتي','إلاّ بِقَضاءِ حاجَتي',0,1,1.6667,'إ000',9),(105712,'إلاّ بِكَ zayıflığıma','إلاّ بِكَ zayıflığıma',0,1,1.7,'إ2145',9),(105713,'إلاّ بِكَ لاَ','إلاّ بِكَ لاَ',0,1,1.4333,'إ000',9),(105714,'إلاّ بِكَ وَلِحاجَةٍ','إلاّ بِكَ وَلِحاجَةٍ',0,1,1.6667,'إ000',9),(105715,'إلاّ بِكَ وَلِكَرْبٍ','إلاّ بِكَ وَلِكَرْبٍ',0,1,1.6667,'إ000',9),(105716,'إلاّ بِكَ يا','إلاّ بِكَ يا',0,1,1.4,'إ000',9),(105717,'إلاّ جُوداً','إلاّ جُوداً',0,1,1.3667,'إ000',9),(105718,'إلاّ جُوداً وَكَرَماً','إلاّ جُوداً وَكَرَماً',0,1,1.7,'إ000',9),(105719,'إلاّ عَفْوُكَ','إلاّ عَفْوُكَ',0,1,1.4333,'إ000',9),(105720,'إلاّ عَفْوُكَ سَيِّدي','إلاّ عَفْوُكَ سَيِّدي',0,1,1.7,'إ000',9),(105721,'إلاّ في','إلاّ في',0,1,1.2333,'إ000',9),(105722,'إلاّ في كِتابٍ','إلاّ في كِتابٍ',0,1,1.4667,'إ000',9),(105723,'إلاّ لأَِوْلِيائِكَ','إلاّ لأَِوْلِيائِكَ',0,1,1.6333,'إ000',9),(105724,'إلاّ لأَِوْلِيائِكَ وَاَهْلِ','إلاّ لأَِوْلِيائِكَ وَاَهْلِ',0,1,1.9333,'إ000',9),(105725,'إلاّ ما','إلاّ ما',0,1,1.2333,'إ000',9),(105726,'إلاّ ما كَتَبْتَ','إلاّ ما كَتَبْتَ',0,1,1.5333,'إ000',9),(105727,'إلاّ مِنْ','إلاّ مِنْ',0,1,1.3,'إ000',9),(105728,'إلاّ مِنْ عِنْدِكَ','إلاّ مِنْ عِنْدِكَ',0,1,1.6,'إ000',9),(105729,'إلاّ مِنْكَ','إلاّ مِنْكَ',0,1,1.3667,'إ000',9),(105730,'إلاّ مِنْكَ فَاَغِثْني','إلاّ مِنْكَ فَاَغِثْني',0,1,1.7333,'إ000',9),(105731,'إلاّ مِنْكَ وَحْدَكَ','إلاّ مِنْكَ وَحْدَكَ',0,1,1.6667,'إ000',9),(105732,'إلاّ هوَ','إلاّ هوَ',0,1,1.2667,'إ000',9),(105733,'إلاّ هوَ رابِعُهُمْ','إلاّ هوَ رابِعُهُمْ',0,1,1.6333,'إ000',9),(105734,'إلاّ هُوَ الْحَيُّ','إلاّ هُوَ الْحَيُّ',0,1,1.6,'إ000',9),(105735,'إلاّ هُوَ الْعَزيزُ','إلاّ هُوَ الْعَزيزُ',0,1,1.6333,'إ000',9),(105736,'إلاّ هُوَ مَعَهُمْ','إلاّ هُوَ مَعَهُمْ',0,1,1.6,'إ000',9),(105737,'إلاّ هُوَ وَيَعْلَمُ','إلاّ هُوَ وَيَعْلَمُ',0,1,1.6667,'إ000',9),(105738,'إلاَّ','إلاَّ',0,0,0.3333,'إ000',9),(105739,'إلاَّ يَعْلَمُها','إلاَّ يَعْلَمُها',0,1,1.5333,'إ000',9),(105740,'إلاَّ يَعْلَمُها وَلا','إلاَّ يَعْلَمُها وَلا',0,1,1.7,'إ000',9),(105741,'إنّي','إنّي',0,0,0.2667,'إ000',9),(105742,'إنّي اَسْألُكَ','إنّي اَسْألُكَ',0,1,1.4667,'إ000',9),(105743,'إنّي اَسْألُكَ اَنْ','إنّي اَسْألُكَ اَنْ',0,1,1.6333,'إ000',9),(105744,'إنْ','إنْ',0,0,0.2,'إ000',9),(105745,'إنْ اَنَا','إنْ اَنَا',0,1,1.3,'إ000',9),(105746,'إنْ اَنَا نُقِلْتُ','إنْ اَنَا نُقِلْتُ',0,1,1.6,'إ000',9),(105747,'إيماناً','إيماناً',0,0,0.4667,'إ000',9),(105748,'إيماناً تُباشِرُ','إيماناً تُباشِرُ',0,1,1.5333,'إ000',9),(105749,'إيماناً تُباشِرُ بِهِ','إيماناً تُباشِرُ بِهِ',0,1,1.7,'إ000',9),(105750,'إيماني','إيماني',0,0,0.4,'إ000',9),(105751,'إيماني وَلا','إيماني وَلا',0,1,1.3667,'إ000',9),(105752,'إيماني وَلا تَجْعَلْ','إيماني وَلا تَجْعَلْ',0,1,1.6667,'إ000',9),(105753,'إِيماناً','إِيماناً',0,0,0.5333,'إ000',9),(105754,'إِيماناً تُباشِرُ','إِيماناً تُباشِرُ',0,1,1.5667,'إ000',9),(105755,'إِيماناً تُباشِرُ بِهِ','إِيماناً تُباشِرُ بِهِ',0,1,1.7333,'إ000',9),(105756,'إِيماناً لا','إِيماناً لا',0,1,1.3667,'إ000',9),(105757,'إِيماناً لا اَجَلَ','إِيماناً لا اَجَلَ',0,1,1.6,'إ000',9),(105758,'ئِمٌ','ئِمٌ',0,0,0.2667,'ئ000',9),(105759,'ئِمٌ لا','ئِمٌ لا',0,1,1.2333,'ئ000',9),(105760,'ئِمٌ لا يَسْهُو','ئِمٌ لا يَسْهُو',0,1,1.5,'ئ000',9),(105761,'ابْنِ','ابْنِ',0,0,0.3333,'ا000',9),(105762,'ابْنِ عَلِيٍّ','ابْنِ عَلِيٍّ',0,1,1.4333,'ا000',9),(105763,'ابْنِ عَلِيٍّ وَجَعْفَرِ','ابْنِ عَلِيٍّ وَجَعْفَرِ',0,1,1.8,'ا000',9),(105764,'اجْتَرى','اجْتَرى',0,0,0.4667,'ا000',9),(105765,'اجْتَرى اَنَا','اجْتَرى اَنَا',0,1,1.4333,'ا000',9),(105766,'اجْتَرى اَنَا الَّذي','اجْتَرى اَنَا الَّذي',0,1,1.6667,'ا000',9),(105767,'اجْعَلْ لي','اجْعَلْ لي',0,1,1.3333,'ا000',13),(105768,'اجْعَلْ لي مَعَ','اجْعَلْ لي مَعَ',0,1,1.5,'ا000',9),(105769,'اجْعَلْ لي مِنْ','اجْعَلْ لي مِنْ',0,1,1.5,'ا000',9),(105770,'اجْعَلْنا مِنْ','اجْعَلْنا مِنْ',0,1,1.4667,'ا000',9),(105771,'اجْعَلْنا مِنْ عَدَدِهِمْ','اجْعَلْنا مِنْ عَدَدِهِمْ',0,1,1.8333,'ا000',9),(105772,'اجْعَلْها','اجْعَلْها',0,0,0.6,'ا000',9),(105773,'اجْعَلْها لي','اجْعَلْها لي',0,1,1.4,'ا000',9),(105774,'اجْعَلْها لي خَيْراً','اجْعَلْها لي خَيْراً',0,1,1.6667,'ا000',9),(105775,'اجْعَلْهُ','اجْعَلْهُ',0,0,0.6,'ا000',9),(105776,'اجْعَلْهُ الدّاعِيَ','اجْعَلْهُ الدّاعِيَ',0,1,1.6333,'ا000',9),(105777,'اجْعَلْهُ الدّاعِيَ اِلى','اجْعَلْهُ الدّاعِيَ اِلى',0,1,1.8,'ا000',9),(105778,'احْرُسْني','احْرُسْني',0,0,0.6,'ا000',9),(105779,'احْرُسْني بِحَراسَتِكَ','احْرُسْني بِحَراسَتِكَ',0,1,1.7333,'ا000',9),(105780,'احْرُسْني بِحَراسَتِكَ وَاحْفَظْني','احْرُسْني بِحَراسَتِكَ وَاحْفَظْني',0,1,2,'ا000',9),(105781,'اخْتُلِفَ','اخْتُلِفَ',0,0,0.6,'ا000',9),(105782,'اخْتُلِفَ فيهِ','اخْتُلِفَ فيهِ',0,1,1.4667,'ا000',9),(105783,'اخْتُلِفَ فيهِ مِنَ','اخْتُلِفَ فيهِ مِنَ',0,1,1.6333,'ا000',9),(105784,'اخْلُفْ','اخْلُفْ',0,0,0.4667,'ا000',9),(105785,'اخْلُفْ نَبِيَّكَ','اخْلُفْ نَبِيَّكَ',0,1,1.5667,'ا000',9),(105786,'اخْلُفْ نَبِيَّكَ في','اخْلُفْ نَبِيَّكَ في',0,1,1.6667,'ا000',9),(105787,'ارْتَضَيْتَهُ','ارْتَضَيْتَهُ',0,0,0.8667,'ا000',9),(105788,'ارْتَضَيْتَهُ لَهُ','ارْتَضَيْتَهُ لَهُ',0,1,1.6,'ا000',9),(105789,'ارْتَضَيْتَهُ لَهُ اَبْدِلْهُ','ارْتَضَيْتَهُ لَهُ اَبْدِلْهُ',0,1,1.9667,'ا000',9),(105790,'ارْحَمْ','ارْحَمْ',0,0,0.4667,'ا000',9),(105791,'ارْحَمْ اَيْ','ارْحَمْ اَيْ',0,1,1.4,'ا000',9),(105792,'ارْحَمْ اَيْ رَبِّ','ارْحَمْ اَيْ رَبِّ',0,1,1.6,'ا000',9),(105793,'ارْحَمْ دُعائي','ارْحَمْ دُعائي',0,1,1.4667,'ا000',9),(105794,'ارْحَمْ دُعائي وَتَضرُّعي','ارْحَمْ دُعائي وَتَضرُّعي',0,1,1.8333,'ا000',9),(105795,'ارْحَمْ في','ارْحَمْ في',0,1,1.3333,'ا000',9),(105796,'ارْحَمْ في هذِهِ','ارْحَمْ في هذِهِ',0,1,1.5333,'ا000',9),(105797,'ارْحَمْ مُحَمَّداً','ارْحَمْ مُحَمَّداً',0,1,1.6,'ا000',9),(105798,'ارْحَمْ مُحَمَّداً وَآلِ','ارْحَمْ مُحَمَّداً وَآلِ',0,1,1.8,'ا000',9),(105799,'ارْحَمْني','ارْحَمْني',0,0,0.6,'ا000',9),(105800,'ارْحَمْني اِذَا','ارْحَمْني اِذَا',0,1,1.5,'ا000',9),(105801,'ارْحَمْني اِذَا انْقَطَعَتْ','ارْحَمْني اِذَا انْقَطَعَتْ',0,1,1.9,'ا000',9),(105802,'ارْزُقْني حَجَّ','ارْزُقْني حَجَّ',0,1,1.5,'ا000',9),(105803,'ارْزُقْني حَجَّ بَيْتِكَ','ارْزُقْني حَجَّ بَيْتِكَ',0,1,1.8,'ا000',9),(105804,'ارْعَوَيْتُ','ارْعَوَيْتُ',0,0,0.7333,'ا000',9),(105805,'ارْعَوَيْتُ وَسَتَرْتَ','ارْعَوَيْتُ وَسَتَرْتَ',0,1,1.7333,'ا000',9),(105806,'ارْعَوَيْتُ وَسَتَرْتَ عَلَيَّ','ارْعَوَيْتُ وَسَتَرْتَ عَلَيَّ',0,1,2,'ا000',9),(105807,'اسْتيجاب','اسْتيجاب',0,0,0.5333,'ا000',9),(105808,'اسْتيجاب لِعَفْوِكَ','اسْتيجاب لِعَفْوِكَ',0,1,1.6333,'ا000',9),(105809,'اسْتيجاب لِعَفْوِكَ عَنّي','اسْتيجاب لِعَفْوِكَ عَنّي',0,1,1.8333,'ا000',9),(105810,'اسْتيناسَ','اسْتيناسَ',0,0,0.6,'ا000',9),(105811,'اسْتيناسَ إيماني','اسْتيناسَ إيماني',0,1,1.5333,'ا000',9),(105812,'اسْتيناسَ إيماني وَلا','اسْتيناسَ إيماني وَلا',0,1,1.7,'ا000',9),(105813,'اسْتَحْيَيْتَني','اسْتَحْيَيْتَني',0,0,1,'ا000',9),(105814,'اسْتَحْيَيْتَني اِلهٰي','اسْتَحْيَيْتَني اِلهٰي',0,1,1.7333,'ا000',9),(105815,'اسْتَحْيَيْتَني اِلهٰي لَمْ','اسْتَحْيَيْتَني اِلهٰي لَمْ',0,1,1.9,'ا000',9),(105816,'اسْتَحْيَيْتُ','اسْتَحْيَيْتُ',0,0,0.8667,'ا000',9),(105817,'اسْتَحْيَيْتُ وَعَمِلْتُ','اسْتَحْيَيْتُ وَعَمِلْتُ',0,1,1.8,'ا000',9),(105818,'اسْتَحْيَيْتُ وَعَمِلْتُ بِالْمَعاصي','اسْتَحْيَيْتُ وَعَمِلْتُ بِالْمَعاصي',0,1,2,'ا000',9),(105819,'اسْتَخْلَصْتَهُمْ','اسْتَخْلَصْتَهُمْ',0,0,1,'ا000',9),(105820,'اسْتَخْلَصْتَهُمْ لِنَفْسِكَ','اسْتَخْلَصْتَهُمْ لِنَفْسِكَ',0,1,1.9333,'ا000',9),(105821,'اسْتَخْلَصْتَهُمْ لِنَفْسِكَ وَحَجَبْتَهُمْ','اسْتَخْلَصْتَهُمْ لِنَفْسِكَ وَحَجَبْتَهُمْ',0,1,2,'ا000',9),(105822,'اسْتَخْلَفْتَ','اسْتَخْلَفْتَ',0,0,0.8667,'ا000',9),(105823,'اسْتَخْلَفْتَ الَّذينَ','اسْتَخْلَفْتَ الَّذينَ',0,1,1.7333,'ا000',9),(105824,'اسْتَخْلَفْتَ الَّذينَ مِنْ','اسْتَخْلَفْتَ الَّذينَ مِنْ',0,1,1.9,'ا000',9),(105825,'اسْتَطَلْتَ','اسْتَطَلْتَ',0,0,0.7333,'ا000',9),(105826,'اسْتَطَلْتَ بِها','اسْتَطَلْتَ بِها',0,1,1.5333,'ا000',9),(105827,'اسْتَطَلْتَ بِها عَلى','اسْتَطَلْتَ بِها عَلى',0,1,1.7,'ا000',9),(105828,'اسْتَعْمَرْتَني','اسْتَعْمَرْتَني',0,0,1,'ا000',9),(105829,'اسْتَعْمَرْتَني وَاجْعَلْني','اسْتَعْمَرْتَني وَاجْعَلْني',0,1,1.9,'ا000',9),(105830,'اسْتَعْمَرْتَني وَاجْعَلْني مِنْ','اسْتَعْمَرْتَني وَاجْعَلْني مِنْ',0,1,2,'ا000',9),(105831,'اسْتَغَثْتُ','اسْتَغَثْتُ',0,0,0.7333,'ا000',9),(105832,'اسْتَغَثْتُ وَبِكَ','اسْتَغَثْتُ وَبِكَ',0,1,1.6,'ا000',9),(105833,'اسْتَغَثْتُ وَبِكَ لُذْتُ','اسْتَغَثْتُ وَبِكَ لُذْتُ',0,1,1.8333,'ا000',9),(105834,'اسْتَغَثْتُ وَلُذْتُ','اسْتَغَثْتُ وَلُذْتُ',0,1,1.6667,'ا000',9),(105835,'اسْتَغَثْتُ وَلُذْتُ لا','اسْتَغَثْتُ وَلُذْتُ لا',0,1,1.7667,'ا000',9),(105836,'اسْتَغْنى','اسْتَغْنى',0,0,0.6,'ا000',9),(105837,'اسْتَغْنى عَنْ','اسْتَغْنى عَنْ',0,1,1.4667,'ا000',9),(105838,'اسْتَغْنى عَنْ عَوْنِكَ','اسْتَغْنى عَنْ عَوْنِكَ',0,1,1.7667,'ا000',9),(105839,'اسْتَغْنَيْنا','اسْتَغْنَيْنا',0,0,0.8667,'ا000',9),(105840,'اسْتَغْنَيْنا وَبِنِعْمَتِكَ','اسْتَغْنَيْنا وَبِنِعْمَتِكَ',0,1,1.9333,'ا000',9),(105841,'اسْتَغْنَيْنا وَبِنِعْمَتِكَ اَصْبَحْنا','اسْتَغْنَيْنا وَبِنِعْمَتِكَ اَصْبَحْنا',0,1,2,'ا000',9),(105842,'اسْتَفْتِحُ','اسْتَفْتِحُ',0,0,0.7333,'ا000',9),(105843,'اسْتَفْتِحُ دُعائي','اسْتَفْتِحُ دُعائي',0,1,1.6,'ا000',9),(105844,'اسْتَفْتِحُ دُعائي وَلَدَيْكَ','اسْتَفْتِحُ دُعائي وَلَدَيْكَ',0,1,1.9667,'ا000',9),(105845,'اسْتَنْقَذْتَني','اسْتَنْقَذْتَني',0,0,1,'ا000',9),(105846,'اسْتَنْقَذْتَني مِنْهُ','اسْتَنْقَذْتَني مِنْهُ',0,1,1.7333,'ا000',9),(105847,'اسْتَنْقَذْتَني مِنْهُ يا','اسْتَنْقَذْتَني مِنْهُ يا',0,1,1.8333,'ا000',9),(105848,'اسْتِغاثَتي','اسْتِغاثَتي',0,0,0.7333,'ا000',9),(105849,'اسْتِغاثَتي وَبِدُعائِكَ','اسْتِغاثَتي وَبِدُعائِكَ',0,1,1.8,'ا000',9),(105850,'اسْتِغاثَتي وَبِدُعائِكَ تَوَسُّلي','اسْتِغاثَتي وَبِدُعائِكَ تَوَسُّلي',0,1,2,'ا000',9),(105851,'اسْمي فِي','اسْمي فِي',0,1,1.3,'ا000',9),(105852,'اسْمي فِي السُّعَداءِ','اسْمي فِي السُّعَداءِ',0,1,1.7,'ا000',9),(105853,'اشْتَدَّتْ','اشْتَدَّتْ',0,0,0.6667,'ا000',9),(105854,'اشْتَدَّتْ فاقَتي','اشْتَدَّتْ فاقَتي',0,1,1.5667,'ا000',9),(105855,'اشْتَدَّتْ فاقَتي وَلا','اشْتَدَّتْ فاقَتي وَلا',0,1,1.7333,'ا000',9),(105856,'اشْغَلْنا','اشْغَلْنا',0,0,0.6,'ا000',9),(105857,'اشْغَلْنا بِذِكْرِكَ','اشْغَلْنا بِذِكْرِكَ',0,1,1.6667,'ا000',9),(105858,'اشْغَلْنا بِذِكْرِكَ وَاَعِذْنا','اشْغَلْنا بِذِكْرِكَ وَاَعِذْنا',0,1,2,'ا000',9),(105859,'اشْفِ','اشْفِ',0,0,0.3333,'ا000',9),(105860,'اشْفِ كُلَّ','اشْفِ كُلَّ',0,1,1.3667,'ا000',9),(105861,'اشْفِ كُلَّ مَريضٍ','اشْفِ كُلَّ مَريضٍ',0,1,1.6,'ا000',9),(105862,'اطَّلَعَ','اطَّلَعَ',0,0,0.5333,'ا000',9),(105863,'اطَّلَعَ الْيَوْمَ','اطَّلَعَ الْيَوْمَ',0,1,1.6,'ا000',9),(105864,'اطَّلَعَ الْيَوْمَ عَلى','اطَّلَعَ الْيَوْمَ عَلى',0,1,1.7667,'ا000',9),(105865,'اطْلُبْ','اطْلُبْ',0,0,0.4667,'ا000',9),(105866,'اطْلُبْ بِذَحْلِهِمْ','اطْلُبْ بِذَحْلِهِمْ',0,1,1.6667,'ا000',9),(105867,'اطْلُبْ بِذَحْلِهِمْ وَوِتْرِهِمْ','اطْلُبْ بِذَحْلِهِمْ وَوِتْرِهِمْ',0,1,2,'ا000',9),(105868,'اغْضَبِ','اغْضَبِ',0,0,0.4667,'ا000',9),(105869,'اغْضَبِ الْيَوْمَ','اغْضَبِ الْيَوْمَ',0,1,1.5667,'ا000',9),(105870,'اغْضَبِ الْيَوْمَ لُِمحَمَّدٍ','اغْضَبِ الْيَوْمَ لُِمحَمَّدٍ',0,1,1.9667,'ا000',9),(105871,'اغْفِرْ','اغْفِرْ',0,0,0.4667,'ا000',9),(105872,'اغْفِرْ لي','اغْفِرْ لي',0,1,1.3333,'ا000',9),(105873,'اغْفِرْ لي اِنَّكَ','اغْفِرْ لي اِنَّكَ',0,1,1.6,'ا000',9),(105874,'اغْفِرْ لي وَلِوالِدَيَّ','اغْفِرْ لي وَلِوالِدَيَّ',0,1,1.8,'ا000',9),(105875,'اغْفِرْ لِحَيِّنا','اغْفِرْ لِحَيِّنا',0,1,1.5667,'ا000',9),(105876,'اغْفِرْ لِحَيِّنا وَمَيِّتِنا','اغْفِرْ لِحَيِّنا وَمَيِّتِنا',0,1,1.9667,'ا000',9),(105877,'اغْفِرْ لِلْمُؤْمِنينَ','اغْفِرْ لِلْمُؤْمِنينَ',0,1,1.7333,'ا000',9),(105878,'اغْفِرْ لِلْمُؤْمِنينَ وَالْمُؤْمِناتِ','اغْفِرْ لِلْمُؤْمِنينَ وَالْمُؤْمِناتِ',0,1,2,'ا000',9),(105879,'اغْفِرْ لِيَ','اغْفِرْ لِيَ',0,1,1.4,'ا000',9),(105880,'اغْفِرْ لِيَ الذَّنْبَ','اغْفِرْ لِيَ الذَّنْبَ',0,1,1.7333,'ا000',9),(105881,'اقْضِ','اقْضِ',0,0,0.3333,'ا000',9),(105882,'اقْضِ دَيْنَ','اقْضِ دَيْنَ',0,1,1.4,'ا000',9),(105883,'اقْضِ دَيْنَ كُلِّ','اقْضِ دَيْنَ كُلِّ',0,1,1.6,'ا000',9),(105884,'اقْضِ عَنَّا','اقْضِ عَنَّا',0,1,1.4,'ا000',9),(105885,'اقْضِ عَنَّا الدَّيْنَ','اقْضِ عَنَّا الدَّيْنَ',0,1,1.7333,'ا000',9),(105886,'اكْسُ','اكْسُ',0,0,0.3333,'ا000',9),(105887,'اكْسُ كُلَّ','اكْسُ كُلَّ',0,1,1.3667,'ا000',9),(105888,'اكْسُ كُلَّ عُرْيانٍ','اكْسُ كُلَّ عُرْيانٍ',0,1,1.6667,'ا000',9),(105889,'الآخِرَةِ اِلى','الآخِرَةِ اِلى',0,1,1.4667,'ا000',9),(105890,'الآخِرَةِ اِلى عَفْوِهِ','الآخِرَةِ اِلى عَفْوِهِ',0,1,1.7667,'ا000',9),(105891,'الآخِرَةِ حَسَنَةً وَقِني','الآخِرَةِ حَسَنَةً وَقِني',0,1,1.8333,'ا000',9),(105892,'الآخِرِينَ','الآخِرِينَ',0,0,0.6667,'ا000',9),(105893,'الآخِرِينَ وَالسَّلامُ','الآخِرِينَ وَالسَّلامُ',0,1,1.7333,'ا000',9),(105894,'الآخِرِينَ وَالسَّلامُ عَلى','الآخِرِينَ وَالسَّلامُ عَلى',0,1,1.9,'ا000',9),(105895,'الآدَمِيّينَ','الآدَمِيّينَ',0,0,0.8,'ا000',9),(105896,'الآدَمِيّينَ مِنْ','الآدَمِيّينَ مِنْ',0,1,1.5667,'ا000',9),(105897,'الآدَمِيّينَ مِنْ عَمَلي','الآدَمِيّينَ مِنْ عَمَلي',0,1,1.8,'ا000',9),(105898,'الآيِسينَ','الآيِسينَ',0,0,0.6,'ا000',9),(105899,'الآيِسينَ مِنْ','الآيِسينَ مِنْ',0,1,1.4667,'ا000',9),(105900,'الآيِسينَ مِنْ خَيْري','الآيِسينَ مِنْ خَيْري',0,1,1.7,'ا000',9),(105901,'الأَبْرارِ الطَّيِّبينَ','الأَبْرارِ الطَّيِّبينَ',0,1,1.7667,'ا000',9),(105902,'الأَبْرارِ الطَّيِّبينَ الطّاهِرينَ','الأَبْرارِ الطَّيِّبينَ الطّاهِرينَ',0,1,2,'ا000',9),(105903,'الأَبْرارِ ما','الأَبْرارِ ما',0,1,1.4333,'ا000',9),(105904,'الأَبْرارِ ما قَطَعْتُ','الأَبْرارِ ما قَطَعْتُ',0,1,1.7333,'ا000',9),(105905,'الأَبْصارُ','الأَبْصارُ',0,0,0.6667,'ا000',9),(105906,'الأَبْصارُ وَهُوَ','الأَبْصارُ وَهُوَ',0,1,1.5667,'ا000',9),(105907,'الأَبْصارُ وَهُوَ يُدْرِكُ','الأَبْصارُ وَهُوَ يُدْرِكُ',0,1,1.8667,'ا000',9),(105908,'الأَحياءَ','الأَحياءَ',0,0,0.6,'ا000',9),(105909,'الأَحياءَ وَيُحْيِي','الأَحياءَ وَيُحْيِي',0,1,1.6333,'ا000',9),(105910,'الأَحياءَ وَيُحْيِي الْمَوْتى','الأَحياءَ وَيُحْيِي الْمَوْتى',0,1,1.9667,'ا000',9),(105911,'الأَحْياءِ','الأَحْياءِ',0,0,0.6667,'ا000',9),(105912,'الأَحْياءِ مِنْهُمْ','الأَحْياءِ مِنْهُمْ',0,1,1.6333,'ا000',9),(105913,'الأَحْياءِ مِنْهُمْ وَالأَمْواتِ','الأَحْياءِ مِنْهُمْ وَالأَمْواتِ',0,1,2,'ا000',9),(105914,'الأَخْيارِ','الأَخْيارِ',0,0,0.6667,'ا000',9),(105915,'الأَخْيارِ صَلَواتُكَ','الأَخْيارِ صَلَواتُكَ',0,1,1.7,'ا000',9),(105916,'الأَخْيارِ صَلَواتُكَ عَلَيْهِمْ','الأَخْيارِ صَلَواتُكَ عَلَيْهِمْ',0,1,2,'ا000',9),(105917,'الأَرْضُ','الأَرْضُ',0,0,0.5333,'ا000',9),(105918,'الأَرْضُ وَعُمّارُها','الأَرْضُ وَعُمّارُها',0,1,1.6667,'ا000',9),(105919,'الأَرْضُ وَعُمّارُها وَتَمُوجُ','الأَرْضُ وَعُمّارُها وَتَمُوجُ',0,1,2,'ا000',9),(105920,'الأَرْضِ بِأَلْوانِ','الأَرْضِ بِأَلْوانِ',0,1,1.6333,'ا000',9),(105921,'الأَرْضِ بِأَلْوانِ الْعَذابِ','الأَرْضِ بِأَلْوانِ الْعَذابِ',0,1,1.9667,'ا000',9),(105922,'الأَرْضِ كَما','الأَرْضِ كَما',0,1,1.4333,'ا000',9),(105923,'الأَرْضِ كَما اسْتَخْلَفْتَ','الأَرْضِ كَما اسْتَخْلَفْتَ',0,1,1.9,'ا000',9),(105924,'الأَرْضِ ما','الأَرْضِ ما',0,1,1.3667,'ا000',9),(105925,'الأَرْضِ ما يَكُونُ','الأَرْضِ ما يَكُونُ',0,1,1.6333,'ا000',9),(105926,'الأَرْضِ وَما','الأَرْضِ وَما',0,1,1.4333,'ا000',9),(105927,'الأَرْضِ وَما يَخْرُجُ','الأَرْضِ وَما يَخْرُجُ',0,1,1.7333,'ا000',9),(105928,'الأَسيرَ','الأَسيرَ',0,0,0.5333,'ا000',9),(105929,'الأَسيرَ وَيَعْفُو','الأَسيرَ وَيَعْفُو',0,1,1.6,'ا000',9),(105930,'الأَسيرَ وَيَعْفُو عَنِ','الأَسيرَ وَيَعْفُو عَنِ',0,1,1.7667,'ا000',9),(105931,'الأَسْواءَ','الأَسْواءَ',0,0,0.6667,'ا000',9),(105932,'الأَسْواءَ وَاقْضِ','الأَسْواءَ وَاقْضِ',0,1,1.6,'ا000',9),(105933,'الأَسْواءَ وَاقْضِ عَنِّيَ','الأَسْواءَ وَاقْضِ عَنِّيَ',0,1,1.8667,'ا000',9),(105934,'الأَشْهادِ','الأَشْهادِ',0,0,0.6667,'ا000',9),(105935,'الأَشْهادِ وَدَلَلْتَ','الأَشْهادِ وَدَلَلْتَ',0,1,1.7,'ا000',9),(105936,'الأَشْهادِ وَدَلَلْتَ عَلى','الأَشْهادِ وَدَلَلْتَ عَلى',0,1,1.8667,'ا000',9),(105937,'الأَصْواتُ','الأَصْواتُ',0,0,0.6667,'ا000',9),(105938,'الأَصْواتُ وَلا','الأَصْواتُ وَلا',0,1,1.5,'ا000',9),(105939,'الأَصْواتُ وَلا يَشْغَلُهُ','الأَصْواتُ وَلا يَشْغَلُهُ',0,1,1.8667,'ا000',9),(105940,'الأَعمالُ','الأَعمالُ',0,0,0.6,'ا000',9),(105941,'الأَعمالُ دُونَكَ','الأَعمالُ دُونَكَ',0,1,1.5667,'ا000',9),(105942,'الأَعمالُ دُونَكَ وَقَدْ','الأَعمالُ دُونَكَ وَقَدْ',0,1,1.8,'ا000',9),(105943,'الأَعِزّاءَ','الأَعِزّاءَ',0,0,0.7333,'ا000',9),(105944,'الأَعِزّاءَ وَتَواضَعَ','الأَعِزّاءَ وَتَواضَعَ',0,1,1.7333,'ا000',9),(105945,'الأَعِزّاءَ وَتَواضَعَ لِعَظَمَتِهِ','الأَعِزّاءَ وَتَواضَعَ لِعَظَمَتِهِ',0,1,2,'ا000',9),(105946,'الأَعْظَمِ','الأَعْظَمِ',0,0,0.6667,'ا000',9),(105947,'الأَعْظَمِ سُبْحـانَ','الأَعْظَمِ سُبْحـانَ',0,1,1.6667,'ا000',9),(105948,'الأَعْظَمِ سُبْحـانَ مَنْ','الأَعْظَمِ سُبْحـانَ مَنْ',0,1,1.8333,'ا000',9),(105949,'الأَعْلى','الأَعْلى',0,0,0.5333,'ا000',9),(105950,'الأَعْلى سُبْحانَهُ','الأَعْلى سُبْحانَهُ',0,1,1.6333,'ا000',9),(105951,'الأَعْلى سُبْحانَهُ وَبِحَمْدِهِ','الأَعْلى سُبْحانَهُ وَبِحَمْدِهِ',0,1,2,'ا000',9),(105952,'الأَعْيُنِ','الأَعْيُنِ',0,0,0.6667,'ا000',9),(105953,'الأَعْيُنِ وَما','الأَعْيُنِ وَما',0,1,1.5,'ا000',9),(105954,'الأَعْيُنِ وَما تُخْفِي','الأَعْيُنِ وَما تُخْفِي',0,1,1.7667,'ا000',9),(105955,'الأَقْرِباءُ','الأَقْرِباءُ',0,0,0.8,'ا000',9),(105956,'الأَقْرِباءُ اَطْرافَ','الأَقْرِباءُ اَطْرافَ',0,1,1.7,'ا000',9),(105957,'الأَقْرِباءُ اَطْرافَ جَنازَتي','الأَقْرِباءُ اَطْرافَ جَنازَتي',0,1,2,'ا000',9),(105958,'الأَكْبَرِ','الأَكْبَرِ',0,0,0.6667,'ا000',9),(105959,'الأَكْبَرِ اَسْأَلُكَ','الأَكْبَرِ اَسْأَلُكَ',0,1,1.7,'ا000',9),(105960,'الأَكْبَرِ اَسْأَلُكَ الْبُشْرى','الأَكْبَرِ اَسْأَلُكَ الْبُشْرى',0,1,2,'ا000',9),(105961,'الأَكْرَمينَ','الأَكْرَمينَ',0,0,0.8,'ا000',9),(105962,'الأَكْرَمينَ سَتّارُ','الأَكْرَمينَ سَتّارُ',0,1,1.6667,'ا000',9),(105963,'الأَكْرَمينَ سَتّارُ الْعُيُوبِ','الأَكْرَمينَ سَتّارُ الْعُيُوبِ',0,1,2,'ا000',9),(105964,'الأَهْلِ','الأَهْلِ',0,0,0.5333,'ا000',9),(105965,'الأَهْلِ وَالْمالِ','الأَهْلِ وَالْمالِ',0,1,1.6,'ا000',9),(105966,'الأَهْلِ وَالْمالِ وَالْوَلَدِ','الأَهْلِ وَالْمالِ وَالْوَلَدِ',0,1,2,'ا000',9),(105967,'الأُمُورِ','الأُمُورِ',0,0,0.6,'ا000',9),(105968,'الأُمُورِ فَلَمْ','الأُمُورِ فَلَمْ',0,1,1.5333,'ا000',9),(105969,'الأُمُورِ فَلَمْ اَرَ','الأُمُورِ فَلَمْ اَرَ',0,1,1.7,'ا000',9),(105970,'الإيمانِ','الإيمانِ',0,0,0.5333,'ا000',9),(105971,'الإيمانِ قَبْلَ','الإيمانِ قَبْلَ',0,1,1.5,'ا000',9),(105972,'الإيمانِ قَبْلَ خُشُوعِ','الإيمانِ قَبْلَ خُشُوعِ',0,1,1.7667,'ا000',9),(105973,'الإِحسانِ','الإِحسانِ',0,0,0.6,'ا000',9),(105974,'الإِحسانِ اَيْنَ','الإِحسانِ اَيْنَ',0,1,1.5333,'ا000',9),(105975,'الإِحسانِ اَيْنَ سَِتْرُكَ','الإِحسانِ اَيْنَ سَِتْرُكَ',0,1,1.8667,'ا000',9),(105976,'الإِصْباحِ','الإِصْباحِ',0,0,0.6667,'ا000',9),(105977,'الإِصْباحِ دَيّانِ','الإِصْباحِ دَيّانِ',0,1,1.6,'ا000',9),(105978,'الإِصْباحِ دَيّانِ الدّينِ','الإِصْباحِ دَيّانِ الدّينِ',0,1,1.8667,'ا000',9),(105979,'الإِيمانِ','الإِيمانِ',0,0,0.6,'ا000',9),(105980,'الإِيمانِ بِتَوْحيدِكَ','الإِيمانِ بِتَوْحيدِكَ',0,1,1.7333,'ا000',9),(105981,'الإِيمانِ بِتَوْحيدِكَ وَيَقيني','الإِيمانِ بِتَوْحيدِكَ وَيَقيني',0,1,2,'ا000',9),(105982,'الاَئِمَّةِ','الاَئِمَّةِ',0,0,0.7333,'ا000',9),(105983,'الاَئِمَّةِ الْمُهْتَدينَ','الاَئِمَّةِ الْمُهْتَدينَ',0,1,1.8333,'ا000',9),(105984,'الاَئِمَّةِ الْمُهْتَدينَ الرّاشِدينَ','الاَئِمَّةِ الْمُهْتَدينَ الرّاشِدينَ',0,1,2,'ا000',9),(105985,'الاَبْرارِ','الاَبْرارِ',0,0,0.6667,'ا000',9),(105986,'الاَبْرارِ الطّاهِرينَ','الاَبْرارِ الطّاهِرينَ',0,1,1.7333,'ا000',9),(105987,'الاَبْرارِ الطّاهِرينَ وَعَلى','الاَبْرارِ الطّاهِرينَ وَعَلى',0,1,1.9667,'ا000',9),(105988,'الاَبْصارَ','الاَبْصارَ',0,0,0.6667,'ا000',9),(105989,'الاَبْصارَ وَهُوَ','الاَبْصارَ وَهُوَ',0,1,1.5667,'ا000',9),(105990,'الاَبْصارَ وَهُوَ اللَّطيفُ','الاَبْصارَ وَهُوَ اللَّطيفُ',0,1,1.9,'ا000',9),(105991,'الاَحْياءَ','الاَحْياءَ',0,0,0.6667,'ا000',9),(105992,'الاَحْياءَ وَيُحْيِي','الاَحْياءَ وَيُحْيِي',0,1,1.6667,'ا000',9),(105993,'الاَحْياءَ وَيُحْيِي الْمَوْتى','الاَحْياءَ وَيُحْيِي الْمَوْتى',0,1,2,'ا000',9),(105994,'الاَرَضينَ السُفْلى','الاَرَضينَ السُفْلى',0,1,1.6333,'ا000',9),(105995,'الاَرَضينَ السُفْلى وَلا','الاَرَضينَ السُفْلى وَلا',0,1,1.8,'ا000',9),(105996,'الاَرَضينَ صَلاةً','الاَرَضينَ صَلاةً',0,1,1.5667,'ا000',9),(105997,'الاَرَضينَ صَلاةً طَيِّبَةً','الاَرَضينَ صَلاةً طَيِّبَةً',0,1,1.9,'ا000',9),(105998,'الاَرْحامُ','الاَرْحامُ',0,0,0.6667,'ا000',9),(105999,'الاَرْحامُ وَما','الاَرْحامُ وَما',0,1,1.5,'ا000',9),(106000,'الاَرْحامُ وَما تَزْدادُ','الاَرْحامُ وَما تَزْدادُ',0,1,1.8,'ا000',9),(106001,'الاَرْحامِ','الاَرْحامِ',0,0,0.6667,'ا000',9),(106002,'الاَرْحامِ كَيْفَ','الاَرْحامِ كَيْفَ',0,1,1.5667,'ا000',9),(106003,'الاَرْحامِ كَيْفَ يَشاءُ','الاَرْحامِ كَيْفَ يَشاءُ',0,1,1.8,'ا000',9),(106004,'الاَرْحامِ ما','الاَرْحامِ ما',0,1,1.4333,'ا000',9),(106005,'الاَرْحامِ ما يَشاءُ','الاَرْحامِ ما يَشاءُ',0,1,1.6667,'ا000',9),(106006,'الاَرْضُ','الاَرْضُ',0,0,0.5333,'ا000',9),(106007,'الاَرْضُ مِنْهُمْ','الاَرْضُ مِنْهُمْ',0,1,1.5667,'ا000',9),(106008,'الاَرْضُ مِنْهُمْ وَيُقِرُّ','الاَرْضُ مِنْهُمْ وَيُقِرُّ',0,1,1.9,'ا000',9),(106009,'الاَرْضِ','الاَرْضِ',0,0,0.5333,'ا000',9),(106010,'الاَرْضِ اَللّـهُمَّ','الاَرْضِ اَللّـهُمَّ',0,1,1.6667,'ا000',9),(106011,'الاَرْضِ اَللّـهُمَّ اجْعَلْنا','الاَرْضِ اَللّـهُمَّ اجْعَلْنا',0,1,2,'ا000',9),(106012,'الاَرْضِ مِنْهُمْ','الاَرْضِ مِنْهُمْ',0,1,1.5667,'ا000',9),(106013,'الاَرْضِ مِنْهُمْ اَحَداً','الاَرْضِ مِنْهُمْ اَحَداً',0,1,1.8333,'ا000',9),(106014,'الاَرْضِ وَلا','الاَرْضِ وَلا',0,1,1.4333,'ا000',9),(106015,'الاَرْضِ وَلا رَطْبٍ','الاَرْضِ وَلا رَطْبٍ',0,1,1.6667,'ا000',9),(106016,'الاَرْضِ وَلا فِي','الاَرْضِ وَلا فِي',0,1,1.5667,'ا000',9),(106017,'الاَرْضِ وَما','الاَرْضِ وَما',0,1,1.4333,'ا000',9),(106018,'الاَرْضِ وَما يَخْرُجُ','الاَرْضِ وَما يَخْرُجُ',0,1,1.7333,'ا000',9),(106019,'الاَرْضِ وَمايَخْرُجُ','الاَرْضِ وَمايَخْرُجُ',0,1,1.7,'ا000',9),(106020,'الاَرْضِ وَمايَخْرُجُ مِنْها','الاَرْضِ وَمايَخْرُجُ مِنْها',0,1,1.9333,'ا000',9),(106021,'الاَزْواجِ','الاَزْواجِ',0,0,0.6667,'ا000',9),(106022,'الاَزْواجِ كُلِّها','الاَزْواجِ كُلِّها',0,1,1.6,'ا000',9),(106023,'الاَزْواجِ كُلِّها سُبْحـانَ','الاَزْواجِ كُلِّها سُبْحـانَ',0,1,1.9333,'ا000',9),(106024,'الاَكْثَرَ','الاَكْثَرَ',0,0,0.6667,'ا000',9),(106025,'الاَكْثَرَ وَحَظّي','الاَكْثَرَ وَحَظّي',0,1,1.6,'ا000',9),(106026,'الاَكْثَرَ وَحَظّي فيهِ','الاَكْثَرَ وَحَظّي فيهِ',0,1,1.7667,'ا000',9),(106027,'الاَمينِ','الاَمينِ',0,0,0.5333,'ا000',9),(106028,'الاَمينِ وَحَمَلَةِ','الاَمينِ وَحَمَلَةِ',0,1,1.6333,'ا000',9),(106029,'الاَمينِ وَحَمَلَةِ عَرْشِكَ','الاَمينِ وَحَمَلَةِ عَرْشِكَ',0,1,1.9333,'ا000',9),(106030,'الاَمَلِ','الاَمَلِ',0,0,0.5333,'ا000',9),(106031,'الاَمَلِ فيهِ','الاَمَلِ فيهِ',0,1,1.4333,'ا000',9),(106032,'الاَمَلِ فيهِ وَفي','الاَمَلِ فيهِ وَفي',0,1,1.6,'ا000',9),(106033,'الاَمْرِ الْحَكيمِ مِنَ','الاَمْرِ الْحَكيمِ مِنَ',0,1,1.7667,'ا000',9),(106034,'الاَمْرِ الْعَظيمِ','الاَمْرِ الْعَظيمِ',0,1,1.6,'ا000',9),(106035,'الاَمْرِ الْعَظيمِ الَْمحْتُومِ','الاَمْرِ الْعَظيمِ الَْمحْتُومِ',0,1,2,'ا000',9),(106036,'الاَمْرِ الَْمحْتُومِ في','الاَمْرِ الَْمحْتُومِ في',0,1,1.8,'ا000',9),(106037,'الاَمْرِ الَْمحْتُومِ فِي','الاَمْرِ الَْمحْتُومِ فِي',0,1,1.8333,'ا000',9),(106038,'الاَنينَ','الاَنينَ',0,0,0.5333,'ا000',9),(106039,'الاَنينَ وَالشَّكْوى','الاَنينَ وَالشَّكْوى',0,1,1.6667,'ا000',9),(106040,'الاَنينَ وَالشَّكْوى وَيَسْمَعُ','الاَنينَ وَالشَّكْوى وَيَسْمَعُ',0,1,2,'ا000',9),(106041,'الاَوَّلينَ والآخِرِينَ','الاَوَّلينَ والآخِرِينَ',0,1,1.7667,'ا000',9),(106042,'الاَوَّلينَ والآخِرِينَ اَللّـهُمَّ','الاَوَّلينَ والآخِرِينَ اَللّـهُمَّ',0,1,2,'ا000',9),(106043,'الاَوَّلينَ والسَّلامُ','الاَوَّلينَ والسَّلامُ',0,1,1.7333,'ا000',9),(106044,'الاَوَّلينَ والسَّلامُ عَلى','الاَوَّلينَ والسَّلامُ عَلى',0,1,1.9,'ا000',9),(106045,'الاَوَّلينَ وَالآخِرينَ وَعَلى','الاَوَّلينَ وَالآخِرينَ وَعَلى',0,1,2,'ا000',9),(106046,'الاَوَّلينَ وَالآخِرينَ يَوْمَ','الاَوَّلينَ وَالآخِرينَ يَوْمَ',0,1,2,'ا000',9),(106047,'الاَوَّلينَ وَالآخِرِينَ','الاَوَّلينَ وَالآخِرِينَ',0,1,1.8,'ا000',9),(106048,'الاَوَّلينَ وَالآخِرِينَ اَللّـهُمَّ','الاَوَّلينَ وَالآخِرِينَ اَللّـهُمَّ',0,1,2,'ا000',9),(106049,'الاَوَّلُونَ','الاَوَّلُونَ',0,0,0.8,'ا000',9),(106050,'الاَوَّلُونَ والآخِرُونَ','الاَوَّلُونَ والآخِرُونَ',0,1,1.8,'ا000',9),(106051,'الاَوَّلُونَ والآخِرُونَ يا','الاَوَّلُونَ والآخِرُونَ يا',0,1,1.9,'ا000',9),(106052,'الاَوَّلُونَ وَالآخِرُونَ','الاَوَّلُونَ وَالآخِرُونَ',0,1,1.8333,'ا000',9),(106053,'الاَوَّلُونَ وَالآخِرُونَ عَلى','الاَوَّلُونَ وَالآخِرُونَ عَلى',0,1,2,'ا000',9),(106054,'الاَوْفَرَ','الاَوْفَرَ',0,0,0.6667,'ا000',9),(106055,'الاَوْفَرَ اَللّـهُمَّ','الاَوْفَرَ اَللّـهُمَّ',0,1,1.7333,'ا000',9),(106056,'الاَوْفَرَ اَللّـهُمَّ صَلّ','الاَوْفَرَ اَللّـهُمَّ صَلّ',0,1,1.9,'ا000',9),(106057,'الاُمِّيَّ','الاُمِّيَّ',0,0,0.6667,'ا000',9),(106058,'الاُمِّيَّ الْقُرَشِيَّ','الاُمِّيَّ الْقُرَشِيَّ',0,1,1.7667,'ا000',9),(106059,'الاُمِّيَّ الْقُرَشِيَّ الْهاشِمِيَّ','الاُمِّيَّ الْقُرَشِيَّ الْهاشِمِيَّ',0,1,2,'ا000',9),(106060,'الاِجابَةُ','الاِجابَةُ',0,0,0.6667,'ا000',9),(106061,'الاِجابَةُ لي','الاِجابَةُ لي',0,1,1.4333,'ا000',9),(106062,'الاِجابَةُ لي فيـما','الاِجابَةُ لي فيـما',0,1,1.6333,'ا000',9),(106063,'الاِسْلامَ','الاِسْلامَ',0,0,0.6667,'ا000',9),(106064,'الاِسْلامَ وَاَهْلَهُ','الاِسْلامَ وَاَهْلَهُ',0,1,1.7,'ا000',9),(106065,'الاِسْلامَ وَاَهْلَهُ وَتُذِلُّ','الاِسْلامَ وَاَهْلَهُ وَتُذِلُّ',0,1,2,'ا000',9),(106066,'الاِعْتِرافَ','الاِعْتِرافَ',0,0,0.8,'ا000',9),(106067,'الاِعْتِرافَ اِلَيْكَ','الاِعْتِرافَ اِلَيْكَ',0,1,1.7,'ا000',9),(106068,'الاِعْتِرافَ اِلَيْكَ بِذَنْبي','الاِعْتِرافَ اِلَيْكَ بِذَنْبي',0,1,2,'ا000',9),(106069,'الاِفْضالِ','الاِفْضالِ',0,0,0.6667,'ا000',9),(106070,'الاِفْضالِ فيـما','الاِفْضالِ فيـما',0,1,1.5333,'ا000',9),(106071,'الاِفْضالِ فيـما رَجَوْتُكَ','الاِفْضالِ فيـما رَجَوْتُكَ',0,1,1.9,'ا000',9),(106072,'الاِنابَةِ','الاِنابَةِ',0,0,0.6667,'ا000',9),(106073,'الاِنابَةِ وَهذا','الاِنابَةِ وَهذا',0,1,1.5333,'ا000',9),(106074,'الاِنابَةِ وَهذا شَهْرُ','الاِنابَةِ وَهذا شَهْرُ',0,1,1.7667,'ا000',9),(106075,'الاِْسْلامِ','الاِْسْلامِ',0,0,0.7333,'ا000',9),(106076,'الاِْسْلامِ اَتَوَسَّلُ','الاِْسْلامِ اَتَوَسَّلُ',0,1,1.7667,'ا000',9),(106077,'الاِْسْلامِ اَتَوَسَّلُ اِلَيْكَ','الاِْسْلامِ اَتَوَسَّلُ اِلَيْكَ',0,1,2,'ا000',9),(106078,'التَّبِعاتِ','التَّبِعاتِ',0,0,0.7333,'ا000',9),(106079,'التَّبِعاتِ وَتَغْفِرُها','التَّبِعاتِ وَتَغْفِرُها',0,1,1.8,'ا000',9),(106080,'التَّبِعاتِ وَتَغْفِرُها لي','التَّبِعاتِ وَتَغْفِرُها لي',0,1,1.9,'ا000',9),(106081,'التَّطَوُّلَ','التَّطَوُّلَ',0,0,0.8,'ا000',9),(106082,'التَّطَوُّلَ عَلَيْكَ','التَّطَوُّلَ عَلَيْكَ',0,1,1.7,'ا000',9),(106083,'التَّطَوُّلَ عَلَيْكَ فَلَمْ','التَّطَوُّلَ عَلَيْكَ فَلَمْ',0,1,1.9333,'ا000',9),(106084,'التَّقْوى','التَّقْوى',0,0,0.6,'ا000',9),(106085,'التَّقْوى وَاَهْلَ','التَّقْوى وَاَهْلَ',0,1,1.6,'ا000',9),(106086,'التَّقْوى وَاَهْلَ الْمَغْفِرَةِ','التَّقْوى وَاَهْلَ الْمَغْفِرَةِ',0,1,2,'ا000',9),(106087,'التَّقْوى وَاَهْلُ','التَّقْوى وَاَهْلُ',0,1,1.6,'ا000',9),(106088,'التَّقْوى وَاَهْلُ الْمَغْفِرَةِ','التَّقْوى وَاَهْلُ الْمَغْفِرَةِ',0,1,2,'ا000',9),(106089,'التَّوَثُّبِ','التَّوَثُّبِ',0,0,0.8,'ا000',9),(106090,'التَّوَثُّبِ عَلى','التَّوَثُّبِ عَلى',0,1,1.5667,'ا000',9),(106091,'التَّوَثُّبِ عَلى مَحارِمِكَ','التَّوَثُّبِ عَلى مَحارِمِكَ',0,1,1.9333,'ا000',9),(106092,'التَّوّابينَ','التَّوّابينَ',0,0,0.8,'ا000',9),(106093,'التَّوّابينَ مَجْلِسي','التَّوّابينَ مَجْلِسي',0,1,1.7,'ا000',9),(106094,'التَّوّابينَ مَجْلِسي عَرَضَتْ','التَّوّابينَ مَجْلِسي عَرَضَتْ',0,1,2,'ا000',9),(106095,'التَّوْبَةِ','التَّوْبَةِ',0,0,0.7333,'ا000',9),(106096,'التَّوْبَةِ وَهذا','التَّوْبَةِ وَهذا',0,1,1.5667,'ا000',9),(106097,'التَّوْبَةِ وَهذا شَهْرُ','التَّوْبَةِ وَهذا شَهْرُ',0,1,1.8,'ا000',9),(106098,'التَّوْبِ','التَّوْبِ',0,0,0.6,'ا000',9),(106099,'التَّوْبِ يا','التَّوْبِ يا',0,1,1.4,'ا000',9),(106100,'التَّوْبِ يا عَظيمَ','التَّوْبِ يا عَظيمَ',0,1,1.6333,'ا000',9),(106101,'التِّهامِيَّ','التِّهامِيَّ',0,0,0.8,'ا000',9),(106102,'التِّهامِيَّ الْمَكِّيَّ','التِّهامِيَّ الْمَكِّيَّ',0,1,1.8,'ا000',9),(106103,'التِّهامِيَّ الْمَكِّيَّ الْمَدَنِيَّ','التِّهامِيَّ الْمَكِّيَّ الْمَدَنِيَّ',0,1,2,'ا000',9),(106104,'الثَّناءَ','الثَّناءَ',0,0,0.6,'ا000',9),(106105,'الثَّناءَ بِحَمْدِكَ','الثَّناءَ بِحَمْدِكَ',0,1,1.6667,'ا000',9),(106106,'الثَّناءَ بِحَمْدِكَ وَاَنْتَ','الثَّناءَ بِحَمْدِكَ وَاَنْتَ',0,1,1.9667,'ا000',9),(106107,'الثِّقالَ','الثِّقالَ',0,0,0.6,'ا000',9),(106108,'الثِّقالَ وَيُسَبِّحُ','الثِّقالَ وَيُسَبِّحُ',0,1,1.7,'ا000',9),(106109,'الثِّقالَ وَيُسَبِّحُ الرَّعْدُ','الثِّقالَ وَيُسَبِّحُ الرَّعْدُ',0,1,2,'ا000',9),(106110,'الجَّبارينَ','الجَّبارينَ',0,0,0.7333,'ا000',9),(106111,'الجَّبارينَ مُبيرِ','الجَّبارينَ مُبيرِ',0,1,1.6,'ا000',9),(106112,'الجَّبارينَ مُبيرِ الظّالِمينَ','الجَّبارينَ مُبيرِ الظّالِمينَ',0,1,2,'ا000',9),(106113,'الدّائِمَةِ','الدّائِمَةِ',0,0,0.7333,'ا000',9),(106114,'الدّائِمَةِ وَالْعافِيَةِ','الدّائِمَةِ وَالْعافِيَةِ',0,1,1.8333,'ا000',9),(106115,'الدّائِمَةِ وَالْعافِيَةِ وَالْمُعافاةِ','الدّائِمَةِ وَالْعافِيَةِ وَالْمُعافاةِ',0,1,2,'ا000',9),(106116,'الدّاعِيَ','الدّاعِيَ',0,0,0.6,'ا000',9),(106117,'الدّاعِيَ اِلى','الدّاعِيَ اِلى',0,1,1.4667,'ا000',9),(106118,'الدّاعِيَ اِلى كِتابِكَ','الدّاعِيَ اِلى كِتابِكَ',0,1,1.7667,'ا000',9),(106119,'الدّينِ','الدّينِ',0,0,0.4667,'ا000',9),(106120,'الدّينِ رَبِّ','الدّينِ رَبِّ',0,1,1.4333,'ا000',9),(106121,'الدّينِ رَبِّ الْعَالَمينَ','الدّينِ رَبِّ الْعَالَمينَ',0,1,1.8667,'ا000',9),(106122,'الدَّعْوَةِ','الدَّعْوَةِ',0,0,0.7333,'ا000',9),(106123,'الدَّعْوَةِ وَلا','الدَّعْوَةِ وَلا',0,1,1.5333,'ا000',9),(106124,'الدَّعْوَةِ وَلا تَحُلْ','الدَّعْوَةِ وَلا تَحُلْ',0,1,1.7667,'ا000',9),(106125,'الدَّواهِي','الدَّواهِي',0,0,0.6667,'ا000',9),(106126,'الدَّواهِي الْعُظْمى','الدَّواهِي الْعُظْمى',0,1,1.6667,'ا000',9),(106127,'الدَّواهِي الْعُظْمى اَنَا','الدَّواهِي الْعُظْمى اَنَا',0,1,1.8667,'ا000',9),(106128,'الدَّيْنَ','الدَّيْنَ',0,0,0.6,'ا000',9),(106129,'الدَّيْنَ وَالظُّلاماتِ','الدَّيْنَ وَالظُّلاماتِ',0,1,1.7667,'ا000',9),(106130,'الدَّيْنَ وَالظُّلاماتِ حَتّى','الدَّيْنَ وَالظُّلاماتِ حَتّى',0,1,1.9667,'ا000',9),(106131,'الدَّيْنَ وَاَغْنِنا','الدَّيْنَ وَاَغْنِنا',0,1,1.6667,'ا000',9),(106132,'الدَّيْنَ وَاَغْنِنا مِنَ','الدَّيْنَ وَاَغْنِنا مِنَ',0,1,1.8333,'ا000',9),(106133,'الدُّعاءِ اَللّـهُمَّ','الدُّعاءِ اَللّـهُمَّ',0,1,1.7,'ا000',9),(106134,'الدُّعاءِ اَللّـهُمَّ صَلِّ','الدُّعاءِ اَللّـهُمَّ صَلِّ',0,1,1.9,'ا000',9),(106135,'الدُّعاءِ اِلَيْكَ','الدُّعاءِ اِلَيْكَ',0,1,1.6,'ا000',9),(106136,'الدُّعاءِ اِلَيْكَ لِلصّارِخينَ','الدُّعاءِ اِلَيْكَ لِلصّارِخينَ',0,1,2,'ا000',9),(106137,'الدُّعاءِ قَريبٌ','الدُّعاءِ قَريبٌ',0,1,1.5333,'ا000',9),(106138,'الدُّعاءِ قَريبٌ مُجيبٌ','الدُّعاءِ قَريبٌ مُجيبٌ',0,1,1.7667,'ا000',9),(106139,'الدُّعاءِ وَالْمَسْأَلةِ','الدُّعاءِ وَالْمَسْأَلةِ',0,1,1.8,'ا000',9),(106140,'الدُّعاءِ وَالْمَسْأَلةِ فاسْتَجِبْ','الدُّعاءِ وَالْمَسْأَلةِ فاسْتَجِبْ',0,1,2,'ا000',9),(106141,'الدُّعاءِ وَاَنا','الدُّعاءِ وَاَنا',0,1,1.5333,'ا000',9),(106142,'الدُّعاءِ وَاَنا اَرْجُو','الدُّعاءِ وَاَنا اَرْجُو',0,1,1.8,'ا000',9),(106143,'الدُّعاةِ','الدُّعاةِ',0,0,0.6,'ا000',9),(106144,'الدُّعاةِ اِلى','الدُّعاةِ اِلى',0,1,1.4667,'ا000',9),(106145,'الدُّعاةِ اِلى طاعَتِكَ','الدُّعاةِ اِلى طاعَتِكَ',0,1,1.7667,'ا000',9),(106146,'الدُّنْيا اَلْحَمْدُ','الدُّنْيا اَلْحَمْدُ',0,1,1.6667,'ا000',9),(106147,'الدُّنْيا اَلْحَمْدُ للهِ','الدُّنْيا اَلْحَمْدُ للهِ',0,1,1.8333,'ا000',9),(106148,'الدُّنْيا بِاِحْسانِهِ','الدُّنْيا بِاِحْسانِهِ',0,1,1.7333,'ا000',9),(106149,'الدُّنْيا بِاِحْسانِهِ وَتَفَضُّلِهِ','الدُّنْيا بِاِحْسانِهِ وَتَفَضُّلِهِ',0,1,2,'ا000',9),(106150,'الدُّنْيا سَيِّدي','الدُّنْيا سَيِّدي',0,1,1.5667,'ا000',9),(106151,'الدُّنْيا سَيِّدي اَخْرِجْ','الدُّنْيا سَيِّدي اَخْرِجْ',0,1,1.8667,'ا000',9),(106152,'الدُّنْيا غُرْبَتي','الدُّنْيا غُرْبَتي',0,1,1.6,'ا000',9),(106153,'الدُّنْيا غُرْبَتي وَعِنْدَ','الدُّنْيا غُرْبَتي وَعِنْدَ',0,1,1.9,'ا000',9),(106154,'الدُّنْيا مِنْ','الدُّنْيا مِنْ',0,1,1.4667,'ا000',9),(106155,'الدُّنْيا مِنْ قَلْبي','الدُّنْيا مِنْ قَلْبي',0,1,1.7,'ا000',9),(106156,'الدُّنْيا وَالآخِرَةِ آمالَنا','الدُّنْيا وَالآخِرَةِ آمالَنا',0,1,1.9667,'ا000',9),(106157,'الدُّنْيا وَالآخِرَةِ اَللّـهُمَّ','الدُّنْيا وَالآخِرَةِ اَللّـهُمَّ',0,1,2,'ا000',9),(106158,'الدُّنْيا وَالآخِرَةِ فَاِنَّ','الدُّنْيا وَالآخِرَةِ فَاِنَّ',0,1,1.9667,'ا000',9),(106159,'الدُّنْيا وَالآخِرَةِ فَكُنْ','الدُّنْيا وَالآخِرَةِ فَكُنْ',0,1,1.9333,'ا000',9),(106160,'الدُّنْيا وَالآخِرَةِ وَاجْعَلْ','الدُّنْيا وَالآخِرَةِ وَاجْعَلْ',0,1,2,'ا000',9),(106161,'الدُّنْيا وَالآخِرَةِ وَارْزُقْني','الدُّنْيا وَالآخِرَةِ وَارْزُقْني',0,1,2,'ا000',9),(106162,'الدُّنْيا وَاَنْتَ','الدُّنْيا وَاَنْتَ',0,1,1.6,'ا000',9),(106163,'الدُّنْيا وَاَنْتَ واسِعٌ','الدُّنْيا وَاَنْتَ واسِعٌ',0,1,1.8333,'ا000',9),(106164,'الدِّينِ','الدِّينِ',0,0,0.5333,'ا000',9),(106165,'الدِّينِ وَاسْتَعْمِلْني','الدِّينِ وَاسْتَعْمِلْني',0,1,1.8,'ا000',9),(106166,'الدِّينِ وَاسْتَعْمِلْني بِطاعَتِكَ','الدِّينِ وَاسْتَعْمِلْني بِطاعَتِكَ',0,1,2,'ا000',9),(106167,'الذّلِّ','الذّلِّ',0,0,0.4667,'ا000',9),(106168,'الذّلِّ فِي','الذّلِّ فِي',0,1,1.3667,'ا000',9),(106169,'الذّلِّ فِي النّارِ','الذّلِّ فِي النّارِ',0,1,1.6333,'ا000',9),(106170,'الذَّنْبَ','الذَّنْبَ',0,0,0.6,'ا000',13),(106171,'الذَّنْبَ الْعَظيمَ','الذَّنْبَ الْعَظيمَ',0,1,1.6333,'ا000',9),(106172,'الذَّنْبَ الْعَظيمَ her','الذَّنْبَ الْعَظيمَ her',0,1,1.7667,'ا600',9),(106173,'الذَّنْبِ','الذَّنْبِ',0,0,0.6,'ا000',9),(106174,'الذَّنْبِ بِكَرَمِكَ','الذَّنْبِ بِكَرَمِكَ',0,1,1.6667,'ا000',9),(106175,'الذَّنْبِ بِكَرَمِكَ وَتُؤَخِّرُ','الذَّنْبِ بِكَرَمِكَ وَتُؤَخِّرُ',0,1,2,'ا000',9),(106176,'الذَّنْبِ كَرَماً','الذَّنْبِ كَرَماً',0,1,1.5667,'ا000',9),(106177,'الذَّنْبِ كَرَماً فَما','الذَّنْبِ كَرَماً فَما',0,1,1.7333,'ا000',9),(106178,'الذَّنْبِ يا','الذَّنْبِ يا',0,1,1.4,'ا000',9),(106179,'الذَّنْبِ يا قابِلَ','الذَّنْبِ يا قابِلَ',0,1,1.6333,'ا000',9),(106180,'الذُّلِّ','الذُّلِّ',0,0,0.5333,'ا000',9),(106181,'الذُّلِّ وَكَبِّرْهُ','الذُّلِّ وَكَبِّرْهُ',0,1,1.6667,'ا000',9),(106182,'الذُّلِّ وَكَبِّرْهُ تَكْبيراً','الذُّلِّ وَكَبِّرْهُ تَكْبيراً',0,1,2,'ا000',9),(106183,'الذُّنُوبَ إلاّ','الذُّنُوبَ إلاّ',0,1,1.5,'ا000',9),(106184,'الذُّنُوبَ إلاّ اَنْتَ','الذُّنُوبَ إلاّ اَنْتَ',0,1,1.7333,'ا000',9),(106185,'الذُّنُوبَ الْعِظامَ','الذُّنُوبَ الْعِظامَ',0,1,1.6667,'ا000',9),(106186,'الذُّنُوبَ الْعِظامَ فَاِنَّهُ','الذُّنُوبَ الْعِظامَ فَاِنَّهُ',0,1,2,'ا000',9),(106187,'الذُّنُوبُ','الذُّنُوبُ',0,0,0.6667,'ا000',9),(106188,'الذُّنُوبُ اَللّـهُمَّ','الذُّنُوبُ اَللّـهُمَّ',0,1,1.7333,'ا000',9),(106189,'الذُّنُوبُ اَللّـهُمَّ رَضِّني','الذُّنُوبُ اَللّـهُمَّ رَضِّني',0,1,2,'ا000',9),(106190,'الذُّنُوبِ اِذَا','الذُّنُوبِ اِذَا',0,1,1.5333,'ا000',9),(106191,'الذُّنُوبِ اِذَا انْقَضى','الذُّنُوبِ اِذَا انْقَضى',0,1,1.8,'ا000',9),(106192,'الذُّنُوبِ سُبْحـانَ','الذُّنُوبِ سُبْحـانَ',0,1,1.6667,'ا000',9),(106193,'الذُّنُوبِ سُبْحـانَ مَنْ','الذُّنُوبِ سُبْحـانَ مَنْ',0,1,1.8333,'ا000',9),(106194,'الذُّنُوبِ عَلاّمُ','الذُّنُوبِ عَلاّمُ',0,1,1.6,'ا000',9),(106195,'الذُّنُوبِ عَلاّمُ الْغُيُوبِ','الذُّنُوبِ عَلاّمُ الْغُيُوبِ',0,1,1.9667,'ا000',9),(106196,'الذُّنُوبِ كُلِّها','الذُّنُوبِ كُلِّها',0,1,1.6,'ا000',9),(106197,'الذُّنُوبِ كُلِّها وَاَجِرْني','الذُّنُوبِ كُلِّها وَاَجِرْني',0,1,1.9667,'ا000',9),(106198,'الرّاحَةَ','الرّاحَةَ',0,0,0.6,'ا000',9),(106199,'الرّاحَةَ وَالْفَرَجَ','الرّاحَةَ وَالْفَرَجَ',0,1,1.7,'ا000',9),(106200,'الرّاحَةَ وَالْفَرَجَ وَالْكَرامَةَ','الرّاحَةَ وَالْفَرَجَ وَالْكَرامَةَ',0,1,2,'ا000',9),(106201,'الرّاحِمينَ allah\'ım hamd','الرّاحِمينَ allah hamd',0,1,1.8333,'ا453',9),(106202,'الرّاحِمينَ allah\'ım kadir','الرّاحِمينَ allah kadir',0,1,1.8667,'ا45236',9),(106203,'الرّاحِمينَ ey','الرّاحِمينَ ey',0,1,1.4667,'ا000',9),(106204,'الرّاحِمينَ ey belâ','الرّاحِمينَ ey belâ',0,1,1.6333,'ا140',9),(106205,'الرّاحِمينَ ey sıkıntılı','الرّاحِمينَ ey sıkıntılı',0,1,1.8,'ا2534',9),(106206,'الرّاحِمينَ seni','الرّاحِمينَ seni',0,1,1.5333,'ا250',9),(106207,'الرّاحِمينَ seni seninle','الرّاحِمينَ seni seninle',0,1,1.8,'ا25254',9),(106208,'الرّاحِمينَ الْبَديءُ','الرّاحِمينَ الْبَديءُ',0,1,1.7,'ا000',9),(106209,'الرّاحِمينَ الْبَديءُ الْبَديعُ','الرّاحِمينَ الْبَديءُ الْبَديعُ',0,1,2,'ا000',9),(106210,'الرّاحِمينَ اَللّـهُمَّ','الرّاحِمينَ اَللّـهُمَّ',0,1,1.7667,'ا000',9),(106211,'الرّاحِمينَ اَللّـهُمَّ صَلّ','الرّاحِمينَ اَللّـهُمَّ صَلّ',0,1,1.9333,'ا000',9),(106212,'الرّاحِمينَ اَللّـهُمَّ صَلِّ','الرّاحِمينَ اَللّـهُمَّ صَلِّ',0,1,1.9667,'ا000',9),(106213,'الرّاحِمينَ اَيْ','الرّاحِمينَ اَيْ',0,1,1.5333,'ا000',9),(106214,'الرّاحِمينَ اَيْ رَبِّ','الرّاحِمينَ اَيْ رَبِّ',0,1,1.7333,'ا000',9),(106215,'الرّاحِمينَ رَبِّ','الرّاحِمينَ رَبِّ',0,1,1.5667,'ا000',9),(106216,'الرّاحِمينَ رَبِّ اِنّي','الرّاحِمينَ رَبِّ اِنّي',0,1,1.7667,'ا000',9),(106217,'الرّاحِمينَ في','الرّاحِمينَ في',0,1,1.4667,'ا000',9),(106218,'الرّاحِمينَ في مَوْضِعِ','الرّاحِمينَ في مَوْضِعِ',0,1,1.7667,'ا000',9),(106219,'الرّاحِمينَ وَاَسْأَلُكَ','الرّاحِمينَ وَاَسْأَلُكَ',0,1,1.8,'ا000',9),(106220,'الرّاحِمينَ وَاَسْأَلُكَ اَنْ','الرّاحِمينَ وَاَسْأَلُكَ اَنْ',0,1,1.9667,'ا000',9),(106221,'الرّاحِمينَ وَكَذلِكَ','الرّاحِمينَ وَكَذلِكَ',0,1,1.7,'ا000',9),(106222,'الرّاحِمينَ وَكَذلِكَ نَسَبْتَ','الرّاحِمينَ وَكَذلِكَ نَسَبْتَ',0,1,2,'ا000',9),(106223,'الرّاحِمينَ وَيا','الرّاحِمينَ وَيا',0,1,1.5333,'ا000',9),(106224,'الرّاحِمينَ يا اَحَدُ','الرّاحِمينَ يا اَحَدُ',0,1,1.7,'ا000',9),(106225,'الرّاحِمينَ يا عُدَّتي','الرّاحِمينَ يا عُدَّتي',0,1,1.7333,'ا000',9),(106226,'الرّاشِدينَ','الرّاشِدينَ',0,0,0.7333,'ا000',9),(106227,'الرّاشِدينَ وَاَوْلِيائِكَ','الرّاشِدينَ وَاَوْلِيائِكَ',0,1,1.8667,'ا000',9),(106228,'الرّاشِدينَ وَاَوْلِيائِكَ الْمُطَهَّرينَ','الرّاشِدينَ وَاَوْلِيائِكَ الْمُطَهَّرينَ',0,1,2,'ا000',9),(106229,'الرّاغِبينَ','الرّاغِبينَ',0,0,0.7333,'ا000',13),(106230,'الرّاغِبينَ وَيا','الرّاغِبينَ وَيا',0,1,1.5333,'ا000',9),(106231,'الرّاغِبينَ وَيا غِياثَ','الرّاغِبينَ وَيا غِياثَ',0,1,1.7667,'ا000',9),(106232,'الرّحَيـمِ','الرّحَيـمِ',0,0,0.6667,'ا000',9),(106233,'الرّحَيـمِ يا','الرّحَيـمِ يا',0,1,1.4333,'ا000',9),(106234,'الرّحَيـمِ يا واسِعَ','الرّحَيـمِ يا واسِعَ',0,1,1.6667,'ا000',9),(106235,'الرَّأفَةِ','الرَّأفَةِ',0,0,0.6667,'ا000',9),(106236,'الرَّأفَةِ وَالرَّحْمَةِ','الرَّأفَةِ وَالرَّحْمَةِ',0,1,1.8,'ا000',9),(106237,'الرَّأفَةِ وَالرَّحْمَةِ فَالأَمْرُ','الرَّأفَةِ وَالرَّحْمَةِ فَالأَمْرُ',0,1,2,'ا000',9),(106238,'الرَّؤُوفِ','الرَّؤُوفِ',0,0,0.6667,'ا000',9),(106239,'الرَّؤُوفِ الرَّحيمِ','الرَّؤُوفِ الرَّحيمِ',0,1,1.6667,'ا000',9),(106240,'الرَّؤُوفِ الرَّحيمِ سُبْحـانَ','الرَّؤُوفِ الرَّحيمِ سُبْحـانَ',0,1,2,'ا000',9),(106241,'الرَّاحِمينَ','الرَّاحِمينَ',0,0,0.8,'ا000',9),(106242,'الرَّاحِمينَ ey','الرَّاحِمينَ ey',0,1,1.5,'ا000',9),(106243,'الرَّاحِمينَ ey yüce','الرَّاحِمينَ ey yüce',0,1,1.6667,'ا200',9),(106244,'الرَّاحِمينَ اَللّـهُمَّ','الرَّاحِمينَ اَللّـهُمَّ',0,1,1.8,'ا000',9),(106245,'الرَّبُّ','الرَّبُّ',0,0,0.5333,'ا000',9),(106246,'الرَّبُّ الْعَظيمُ','الرَّبُّ الْعَظيمُ',0,1,1.6,'ا000',9),(106247,'الرَّبُّ الْعَظيمُ الَّذي','الرَّبُّ الْعَظيمُ الَّذي',0,1,1.8333,'ا000',9),(106248,'الرَّبِّ','الرَّبِّ',0,0,0.5333,'ا000',9),(106249,'الرَّبِّ الْوَدُودِ','الرَّبِّ الْوَدُودِ',0,1,1.6333,'ا000',9),(106250,'الرَّبِّ الْوَدُودِ سُبْحـانَ','الرَّبِّ الْوَدُودِ سُبْحـانَ',0,1,1.9667,'ا000',9),(106251,'الرَّجاءِ','الرَّجاءِ',0,0,0.6,'ا000',15),(106252,'الرَّجاءِ اِلَيْكَ','الرَّجاءِ اِلَيْكَ',0,1,1.6,'ا000',9),(106253,'الرَّجاءِ اِلَيْكَ مُتْرَعَةً','الرَّجاءِ اِلَيْكَ مُتْرَعَةً',0,1,1.9667,'ا000',9),(106254,'الرَّجاءِ فيكَ','الرَّجاءِ فيكَ',0,1,1.4667,'ا000',9),(106255,'الرَّجاءِ فيكَ وَعَظيمِ','الرَّجاءِ فيكَ وَعَظيمِ',0,1,1.7667,'ا000',9),(106256,'الرَّجيمَ','الرَّجيمَ',0,0,0.6,'ا000',9),(106257,'الرَّجيمَ اِنَّكَ','الرَّجيمَ اِنَّكَ',0,1,1.5667,'ا000',9),(106258,'الرَّجيمَ اِنَّكَ اَنْتَ','الرَّجيمَ اِنَّكَ اَنْتَ',0,1,1.8,'ا000',9),(106259,'الرَّجيمِ','الرَّجيمِ',0,0,0.6,'ا000',9),(106260,'الرَّجيمِ وَهَمْزِهِ','الرَّجيمِ وَهَمْزِهِ',0,1,1.6667,'ا000',9),(106261,'الرَّجيمِ وَهَمْزِهِ وَلَمْزِهِ','الرَّجيمِ وَهَمْزِهِ وَلَمْزِهِ',0,1,2,'ا000',9),(106262,'الرَّحيمُ الْغَفُورُ','الرَّحيمُ الْغَفُورُ',0,1,1.6667,'ا000',9),(106263,'الرَّحيمُ الْغَفُورُ اَللّـهُمَّ','الرَّحيمُ الْغَفُورُ اَللّـهُمَّ',0,1,2,'ا000',9),(106264,'الرَّحيمُ اَللّـهُمَّ','الرَّحيمُ اَللّـهُمَّ',0,1,1.7,'ا000',9),(106265,'الرَّحيمُ اَللّـهُمَّ اِنّي','الرَّحيمُ اَللّـهُمَّ اِنّي',0,1,1.9,'ا000',9),(106266,'الرَّحيمِ','الرَّحيمِ',0,0,0.6,'ا000',9),(106267,'الرَّحيمِ اِنْ','الرَّحيمِ اِنْ',0,1,1.4667,'ا000',9),(106268,'الرَّحيمِ اِنْ كُنْتَ','الرَّحيمِ اِنْ كُنْتَ',0,1,1.7,'ا000',9),(106269,'الرَّحيمِ سُبْحـانَ','الرَّحيمِ سُبْحـانَ',0,1,1.6333,'ا000',9),(106270,'الرَّحيمِ سُبْحـانَ الْجَبّارِ','الرَّحيمِ سُبْحـانَ الْجَبّارِ',0,1,2,'ا000',9),(106271,'الرَّحْمـنِ','الرَّحْمـنِ',0,0,0.7333,'ا000',9),(106272,'الرَّحْمـنِ الرّحَيـمِ','الرَّحْمـنِ الرّحَيـمِ',0,1,1.7333,'ا000',9),(106273,'الرَّحْمـنِ الرّحَيـمِ يا','الرَّحْمـنِ الرّحَيـمِ يا',0,1,1.8333,'ا000',9),(106274,'الرَّحْمـنِ الرَّحيمِ','الرَّحْمـنِ الرَّحيمِ',0,1,1.7,'ا000',9),(106275,'الرَّحْمـنِ الرَّحيمِ اِنْ','الرَّحْمـنِ الرَّحيمِ اِنْ',0,1,1.8667,'ا000',9),(106276,'الرَّحْمَةِ لي','الرَّحْمَةِ لي',0,1,1.4667,'ا000',9),(106277,'الرَّحْمَةِ لي وَالإِحْسانِ','الرَّحْمَةِ لي وَالإِحْسانِ',0,1,1.9,'ا000',9),(106278,'الرَّحْمَةِ وَالْمَغْفِرَةِ','الرَّحْمَةِ وَالْمَغْفِرَةِ',0,1,1.9,'ا000',9),(106279,'الرَّحْمَةِ وَالْمَغْفِرَةِ والتَّحَنُّنِ','الرَّحْمَةِ وَالْمَغْفِرَةِ والتَّحَنُّنِ',0,1,2,'ا000',9),(106280,'الرَّحْمَةِ وَاِمامَيِ','الرَّحْمَةِ وَاِمامَيِ',0,1,1.7333,'ا000',9),(106281,'الرَّحْمَةِ وَاِمامَيِ الْهُدى','الرَّحْمَةِ وَاِمامَيِ الْهُدى',0,1,2,'ا000',9),(106282,'الرَّسُولِ','الرَّسُولِ',0,0,0.6667,'ا000',9),(106283,'الرَّسُولِ سَبيلاً','الرَّسُولِ سَبيلاً',0,1,1.6,'ا000',9),(106284,'الرَّسُولِ سَبيلاً حَسْبِيَ','الرَّسُولِ سَبيلاً حَسْبِيَ',0,1,1.9,'ا000',9),(106285,'الرَّعْدُ','الرَّعْدُ',0,0,0.6,'ا000',9),(106286,'الرَّعْدُ بِحَمْدِهِ','الرَّعْدُ بِحَمْدِهِ',0,1,1.6667,'ا000',9),(106287,'الرَّعْدُ بِحَمْدِهِ وَالْمَلائِكَةُ','الرَّعْدُ بِحَمْدِهِ وَالْمَلائِكَةُ',0,1,2,'ا000',9),(106288,'الرُّشا','الرُّشا',0,0,0.4667,'ا000',9),(106289,'الرُّشا اَنَا','الرُّشا اَنَا',0,1,1.4333,'ا000',9),(106290,'الرُّشا اَنَا الَّذي','الرُّشا اَنَا الَّذي',0,1,1.6667,'ا000',9),(106291,'الرُّكْنِ','الرُّكْنِ',0,0,0.6,'ا000',9),(106292,'الرُّكْنِ وَالْمَقامِ','الرُّكْنِ وَالْمَقامِ',0,1,1.7,'ا000',9),(106293,'الرُّكْنِ وَالْمَقامِ وَرَبَّ','الرُّكْنِ وَالْمَقامِ وَرَبَّ',0,1,1.9667,'ا000',9),(106294,'الرِّزْقِ اَطْيَبَهُ','الرِّزْقِ اَطْيَبَهُ',0,1,1.6667,'ا000',9),(106295,'الرِّزْقِ اَطْيَبَهُ وَاَوْسَعَهُ','الرِّزْقِ اَطْيَبَهُ وَاَوْسَعَهُ',0,1,2,'ا000',9),(106296,'الرِّزْقِ فاِلقِ','الرِّزْقِ فاِلقِ',0,1,1.5333,'ا000',9),(106297,'الرِّزْقِ فاِلقِ اَلإِصْباحِ','الرِّزْقِ فاِلقِ اَلإِصْباحِ',0,1,1.9333,'ا000',9),(106298,'الرِّزْقِ وَالأَمْنَ','الرِّزْقِ وَالأَمْنَ',0,1,1.6667,'ا000',9),(106299,'الرِّزْقِ وَالأَمْنَ فِي','الرِّزْقِ وَالأَمْنَ فِي',0,1,1.8,'ا000',9),(106300,'الرِّياءِ','الرِّياءِ',0,0,0.6,'ا000',9),(106301,'الرِّياءِ وَالشَّكِّ','الرِّياءِ وَالشَّكِّ',0,1,1.6667,'ا000',9),(106302,'الرِّياءِ وَالشَّكِّ وَالسُّمْعَةِ','الرِّياءِ وَالشَّكِّ وَالسُّمْعَةِ',0,1,2,'ا000',9),(106303,'الرِّياءِ وَلِساني','الرِّياءِ وَلِساني',0,1,1.6,'ا000',9),(106304,'الرِّياءِ وَلِساني مِنَ','الرِّياءِ وَلِساني مِنَ',0,1,1.7667,'ا000',9),(106305,'الرِّياحَ','الرِّياحَ',0,0,0.6,'ا000',9),(106306,'الرِّياحَ بُشْراً','الرِّياحَ بُشْراً',0,1,1.5667,'ا000',9),(106307,'الرِّياحَ بُشْراً بَيْنَ','الرِّياحَ بُشْراً بَيْنَ',0,1,1.8,'ا000',9),(106308,'الرِّياحِ','الرِّياحِ',0,0,0.6,'ا000',9),(106309,'الرِّياحِ فالِقِ','الرِّياحِ فالِقِ',0,1,1.5333,'ا000',9),(106310,'الرِّياحِ فالِقِ الإِصْباحِ','الرِّياحِ فالِقِ الإِصْباحِ',0,1,1.9,'ا000',9),(106311,'الزَّقُّومِ','الزَّقُّومِ',0,0,0.7333,'ا000',9),(106312,'الزَّقُّومِ وَالضَّريعِ','الزَّقُّومِ وَالضَّريعِ',0,1,1.7667,'ا000',9),(106313,'الزَّقُّومِ وَالضَّريعِ فَلا','الزَّقُّومِ وَالضَّريعِ فَلا',0,1,1.9333,'ا000',9),(106314,'الزَّمانِ','الزَّمانِ',0,0,0.6,'ا000',9),(106315,'الزَّمانِ عَلَيْنا','الزَّمانِ عَلَيْنا',0,1,1.6,'ا000',9),(106316,'الزَّمانِ عَلَيْنا فَصَلِّ','الزَّمانِ عَلَيْنا فَصَلِّ',0,1,1.8667,'ا000',9),(106317,'الزُّلْفَةَ','الزُّلْفَةَ',0,0,0.7333,'ا000',9),(106318,'الزُّلْفَةَ لَدَيْكَ','الزُّلْفَةَ لَدَيْكَ',0,1,1.6667,'ا000',9),(106319,'الزُّلْفَةَ لَدَيْكَ فَلا','الزُّلْفَةَ لَدَيْكَ فَلا',0,1,1.8333,'ا000',9),(106320,'السُفْلى','السُفْلى',0,0,0.5333,'ا000',9),(106321,'السُفْلى وَلا','السُفْلى وَلا',0,1,1.4333,'ا000',9),(106322,'السُفْلى وَلا فَوقَهُنَّ','السُفْلى وَلا فَوقَهُنَّ',0,1,1.8,'ا000',9),(106323,'السّائِلينَ','السّائِلينَ',0,0,0.7333,'ا000',13),(106324,'السّائِلينَ وَيا','السّائِلينَ وَيا',0,1,1.5333,'ا000',9),(106325,'السّائِلينَ وَيا مُنْتَهى','السّائِلينَ وَيا مُنْتَهى',0,1,1.8333,'ا000',9),(106326,'السّاتِرينَ','السّاتِرينَ',0,0,0.7333,'ا000',9),(106327,'السّاتِرينَ وَاَحْكَمُ','السّاتِرينَ وَاَحْكَمُ',0,1,1.7333,'ا000',9),(106328,'السّاتِرينَ وَاَحْكَمُ الْحاكِمينَ','السّاتِرينَ وَاَحْكَمُ الْحاكِمينَ',0,1,2,'ا000',9),(106329,'السّاتِرُ','السّاتِرُ',0,0,0.6,'ا000',9),(106330,'السّاتِرُ عَوْرَتي','السّاتِرُ عَوْرَتي',0,1,1.6,'ا000',9),(106331,'السّاتِرُ عَوْرَتي وَالآمِنُ','السّاتِرُ عَوْرَتي وَالآمِنُ',0,1,1.9333,'ا000',9),(106332,'السّاتِرُ عَوْرَتي وَالْمُؤْمِنُ','السّاتِرُ عَوْرَتي وَالْمُؤْمِنُ',0,1,2,'ا000',9),(106333,'السّاعَةَ السّاعَةَ اَللّـهُمَّ','السّاعَةَ السّاعَةَ اَللّـهُمَّ',0,1,2,'ا000',9),(106334,'السّاعَةَ اَللّـهُمَّ','السّاعَةَ اَللّـهُمَّ',0,1,1.7,'ا000',9),(106335,'السّاعَةَ اَللّـهُمَّ طَهِّرْ','السّاعَةَ اَللّـهُمَّ طَهِّرْ',0,1,1.9667,'ا000',9),(106336,'السَّحابَ','السَّحابَ',0,0,0.6,'ا000',9),(106337,'السَّحابَ الثِّقالَ','السَّحابَ الثِّقالَ',0,1,1.6333,'ا000',9),(106338,'السَّحابَ الثِّقالَ وَيُسَبِّحُ','السَّحابَ الثِّقالَ وَيُسَبِّحُ',0,1,2,'ا000',9),(106339,'السَّريعُ اَيْنَ','السَّريعُ اَيْنَ',0,1,1.5333,'ا000',9),(106340,'السَّريعُ اَيْنَ رَحْمَتُكَ','السَّريعُ اَيْنَ رَحْمَتُكَ',0,1,1.9,'ا000',9),(106341,'السَّعْي','السَّعْي',0,0,0.5333,'ا000',9),(106342,'السَّعْي وَمَرْفُوعِ','السَّعْي وَمَرْفُوعِ',0,1,1.6667,'ا000',9),(106343,'السَّعْي وَمَرْفُوعِ الْعَمَلِ','السَّعْي وَمَرْفُوعِ الْعَمَلِ',0,1,2,'ا000',9),(106344,'السَّلامَ','السَّلامَ',0,0,0.6,'ا000',9),(106345,'السَّلامَ اَللّـهُمَّ','السَّلامَ اَللّـهُمَّ',0,1,1.7,'ا000',9),(106346,'السَّلامَ اَللّـهُمَّ اَعْطِ','السَّلامَ اَللّـهُمَّ اَعْطِ',0,1,1.9333,'ا000',9),(106347,'السَّلامُ عَلى','السَّلامُ عَلى',0,1,1.4667,'ا000',15),(106348,'السَّلامُ عَلى مُحَمَّدٍ','السَّلامُ عَلى مُحَمَّدٍ',0,1,1.8,'ا000',9),(106349,'السَّلامُ كُلَّما','السَّلامُ كُلَّما',0,1,1.5667,'ا000',9),(106350,'السَّلامُ كُلَّما ذُكِرَ','السَّلامُ كُلَّما ذُكِرَ',0,1,1.8,'ا000',9),(106351,'السَّلامُ كُلَّما سَبَّحَ','السَّلامُ كُلَّما سَبَّحَ',0,1,1.8333,'ا000',9),(106352,'السَّلامُ كُلَّما طَرَفَتْ','السَّلامُ كُلَّما طَرَفَتْ',0,1,1.8667,'ا000',9),(106353,'السَّلامُ كُلَّما طَلَعَتْ','السَّلامُ كُلَّما طَلَعَتْ',0,1,1.8667,'ا000',9),(106354,'السَّلامُ وَلا','السَّلامُ وَلا',0,1,1.4667,'ا000',9),(106355,'السَّلامُ وَلا تُخْلِني','السَّلامُ وَلا تُخْلِني',0,1,1.7667,'ا000',9),(106356,'السَّلامُ وَوالِ','السَّلامُ وَوالِ',0,1,1.5333,'ا000',9),(106357,'السَّلامُ وَوالِ مَنْ','السَّلامُ وَوالِ مَنْ',0,1,1.7,'ا000',9),(106358,'السَّماءُ','السَّماءُ',0,0,0.6,'ا000',9),(106359,'السَّماءِ اَنَا','السَّماءِ اَنَا',0,1,1.5,'ا000',9),(106360,'السَّماءِ اَنَا الَّذي','السَّماءِ اَنَا الَّذي',0,1,1.7333,'ا000',9),(106361,'السَّماءِ بِكَلِمَتِهِ','السَّماءِ بِكَلِمَتِهِ',0,1,1.7333,'ا000',9),(106362,'السَّماءِ بِكَلِمَتِهِ وَيُنْبِتُ','السَّماءِ بِكَلِمَتِهِ وَيُنْبِتُ',0,1,2,'ا000',9),(106363,'السَّماءِ هُوَ','السَّماءِ هُوَ',0,1,1.4667,'ا000',9),(106364,'السَّماءِ هُوَ الَّذي','السَّماءِ هُوَ الَّذي',0,1,1.7,'ا000',9),(106365,'السَّماءِ وَلا','السَّماءِ وَلا',0,1,1.4667,'ا000',9),(106366,'السَّماءِ وَلا اَصْغَرُ','السَّماءِ وَلا اَصْغَرُ',0,1,1.7667,'ا000',9),(106367,'السَّماءِ وَما','السَّماءِ وَما',0,1,1.4667,'ا000',9),(106368,'السَّماءِ وَما يَعْرُجُ','السَّماءِ وَما يَعْرُجُ',0,1,1.7667,'ا000',9),(106369,'السَّماواتِ الْعُلى','السَّماواتِ الْعُلى',0,1,1.6333,'ا000',9),(106370,'السَّماواتِ الْعُلى وَلا','السَّماواتِ الْعُلى وَلا',0,1,1.8,'ا000',9),(106371,'السَّماواتِ وَالأَرَضينَ','السَّماواتِ وَالأَرَضينَ',0,1,1.8,'ا000',9),(106372,'السَّماواتِ وَالأَرَضينَ سُبْحـانَ','السَّماواتِ وَالأَرَضينَ سُبْحـانَ',0,1,2,'ا000',9),(106373,'السَّماواتِ وَالاَرْضَ','السَّماواتِ وَالاَرْضَ',0,1,1.7333,'ا000',9),(106374,'السَّماواتِ وَالاَرْضَ وَلا','السَّماواتِ وَالاَرْضَ وَلا',0,1,1.9,'ا000',9),(106375,'السَّماواتِ وَالاَرْضِ','السَّماواتِ وَالاَرْضِ',0,1,1.7333,'ا000',9),(106376,'السَّماواتِ وَالاَرْضِ جاعِلِ','السَّماواتِ وَالاَرْضِ جاعِلِ',0,1,1.9667,'ا000',9),(106377,'السَّماواتِ وَاَهْلُ','السَّماواتِ وَاَهْلُ',0,1,1.6667,'ا000',9),(106378,'السَّماواتِ وَاَهْلُ الاَرَضينَ','السَّماواتِ وَاَهْلُ الاَرَضينَ',0,1,2,'ا000',9),(106379,'السَّماواتِ وَما','السَّماواتِ وَما',0,1,1.5333,'ا000',9),(106380,'السَّماواتِ وَما فِي','السَّماواتِ وَما فِي',0,1,1.6667,'ا000',9),(106381,'السَّميعُ الْبَصيرُ وَهذَا','السَّميعُ الْبَصيرُ وَهذَا',0,1,1.8667,'ا000',9),(106382,'السَّميعُ الْعَليمُ','السَّميعُ الْعَليمُ',0,1,1.6333,'ا000',9),(106383,'السَّميعُ الْعَليمُ allah\'ın','السَّميعُ الْعَليمُ allah',0,1,1.9333,'ا450',9),(106384,'السَّميعُ الْعَليمُ اَللّـهُمَّ','السَّميعُ الْعَليمُ اَللّـهُمَّ',0,1,2,'ا000',9),(106385,'السَّميعِ','السَّميعِ',0,0,0.6,'ا000',9),(106386,'السَّميعِ الَّذي','السَّميعِ الَّذي',0,1,1.5333,'ا000',9),(106387,'السَّميعِ الَّذي لَيْسَ','السَّميعِ الَّذي لَيْسَ',0,1,1.7667,'ا000',9),(106388,'السَّنِيَّةُ','السَّنِيَّةُ',0,0,0.8,'ا000',9),(106389,'السَّنِيَّةُ اَيْنَ','السَّنِيَّةُ اَيْنَ',0,1,1.6333,'ا000',9),(106390,'السَّنِيَّةُ اَيْنَ فَضْلُكَ','السَّنِيَّةُ اَيْنَ فَضْلُكَ',0,1,1.9333,'ا000',9),(106391,'السُّرُورَ','السُّرُورَ',0,0,0.6667,'ا000',9),(106392,'السُّرُورَ اَللّـهُمَّ','السُّرُورَ اَللّـهُمَّ',0,1,1.7333,'ا000',9),(106393,'السُّرُورَ اَللّـهُمَّ اَغْنِ','السُّرُورَ اَللّـهُمَّ اَغْنِ',0,1,1.9667,'ا000',9),(106394,'السُّرُورِ','السُّرُورِ',0,0,0.6667,'ا000',9),(106395,'السُّرُورِ وَاَسْبَغِ','السُّرُورِ وَاَسْبَغِ',0,1,1.7,'ا000',9),(106396,'السُّرُورِ وَاَسْبَغِ الْكَرامَةِ','السُّرُورِ وَاَسْبَغِ الْكَرامَةِ',0,1,2,'ا000',9),(106397,'السُّلْطانِ','السُّلْطانِ',0,0,0.7333,'ا000',9),(106398,'السُّلْطانِ وَسَيِّئاتِ','السُّلْطانِ وَسَيِّئاتِ',0,1,1.7667,'ا000',9),(106399,'السُّلْطانِ وَسَيِّئاتِ عَمَلي','السُّلْطانِ وَسَيِّئاتِ عَمَلي',0,1,2,'ا000',9),(106400,'السُّنْدُسِ','السُّنْدُسِ',0,0,0.7333,'ا000',9),(106401,'السُّنْدُسِ وَالْحَريرِ','السُّنْدُسِ وَالْحَريرِ',0,1,1.7667,'ا000',9),(106402,'السُّنْدُسِ وَالْحَريرِ وَالاِسْتَبْرَقِ','السُّنْدُسِ وَالْحَريرِ وَالاِسْتَبْرَقِ',0,1,2,'ا000',9),(106403,'السُّوءَ وَالْفَحشاءَ','السُّوءَ وَالْفَحشاءَ',0,1,1.7,'ا000',9),(106404,'السُّوءَ وَالْفَحشاءَ وَالْجَهْدَ','السُّوءَ وَالْفَحشاءَ وَالْجَهْدَ',0,1,2,'ا000',9),(106405,'السِّراجِ','السِّراجِ',0,0,0.6,'ا000',9),(106406,'السِّراجِ الْمُنيرِ','السِّراجِ الْمُنيرِ',0,1,1.6333,'ا000',9),(106407,'السِّراجِ الْمُنيرِ وَعلى','السِّراجِ الْمُنيرِ وَعلى',0,1,1.8333,'ا000',9),(106408,'السِّرَّ','السِّرَّ',0,0,0.5333,'ا000',9),(106409,'السِّرَّ وَاَخْفى','السِّرَّ وَاَخْفى',0,1,1.5667,'ا000',9),(106410,'السِّرَّ وَاَخْفى وَيَسْمَعُ','السِّرَّ وَاَخْفى وَيَسْمَعُ',0,1,1.9333,'ا000',9),(106411,'السِّرِّ','السِّرِّ',0,0,0.5333,'ا000',9),(106412,'السِّرِّ وَالْعَلانَيَةِ','السِّرِّ وَالْعَلانَيَةِ',0,1,1.8,'ا000',9),(106413,'السِّرِّ وَالْعَلانَيَةِ اَللّـهُمَّ','السِّرِّ وَالْعَلانَيَةِ اَللّـهُمَّ',0,1,2,'ا000',9),(106414,'السِّعَةَ','السِّعَةَ',0,0,0.6,'ا000',9),(106415,'السِّعَةَ فِي','السِّعَةَ فِي',0,1,1.4333,'ا000',9),(106416,'السِّعَةَ فِي الرِّزْقِ','السِّعَةَ فِي الرِّزْقِ',0,1,1.7667,'ا000',9),(106417,'الشّاكِرُونَ','الشّاكِرُونَ',0,0,0.8,'ا000',9),(106418,'الشّاكِرُونَ الْعابِدُونَ','الشّاكِرُونَ الْعابِدُونَ',0,1,1.8333,'ا000',9),(106419,'الشّاكِرُونَ الْعابِدُونَ وَهُوَ','الشّاكِرُونَ الْعابِدُونَ وَهُوَ',0,1,2,'ا000',9),(106420,'الشَّأنِ','الشَّأنِ',0,0,0.5333,'ا000',9),(106421,'الشَّأنِ وَالْجَبَرُوتِ','الشَّأنِ وَالْجَبَرُوتِ',0,1,1.7667,'ا000',9),(106422,'الشَّأنِ وَالْجَبَرُوتِ وَاَسْأَلُكَ','الشَّأنِ وَالْجَبَرُوتِ وَاَسْأَلُكَ',0,1,2,'ا000',9),(106423,'الشَّريفَةِ','الشَّريفَةِ',0,0,0.7333,'ا000',9),(106424,'الشَّريفَةِ وَالْمَواقِفِ','الشَّريفَةِ وَالْمَواقِفِ',0,1,1.8333,'ا000',9),(106425,'الشَّريفَةِ وَالْمَواقِفِ الْكَريمَةِ','الشَّريفَةِ وَالْمَواقِفِ الْكَريمَةِ',0,1,2,'ا000',9),(106426,'الشَّريفَةِ وَزِيارَةِ','الشَّريفَةِ وَزِيارَةِ',0,1,1.7333,'ا000',9),(106427,'الشَّريفَةِ وَزِيارَةِ قَبْرِ','الشَّريفَةِ وَزِيارَةِ قَبْرِ',0,1,1.9667,'ا000',9),(106428,'الشَّهْرُ','الشَّهْرُ',0,0,0.6,'ا000',9),(106429,'الشَّهْرُ الَّذي','الشَّهْرُ الَّذي',0,1,1.5333,'ا000',9),(106430,'الشَّهْرُ الَّذي فَرَضْتَ','الشَّهْرُ الَّذي فَرَضْتَ',0,1,1.8333,'ا000',9),(106431,'الشَّياطينِ','الشَّياطينِ',0,0,0.7333,'ا000',9),(106432,'الشَّياطينِ فَلا','الشَّياطينِ فَلا',0,1,1.5333,'ا000',9),(106433,'الشَّياطينِ فَلا تَجْعَلْنَا','الشَّياطينِ فَلا تَجْعَلْنَا',0,1,1.9333,'ا000',9),(106434,'الشَّيْطانِ','الشَّيْطانِ',0,0,0.7333,'ا000',15),(106435,'الشَّيْطانِ الرَّجيمَ','الشَّيْطانِ الرَّجيمَ',0,1,1.7,'ا000',9),(106436,'الشَّيْطانِ الرَّجيمَ اِنَّكَ','الشَّيْطانِ الرَّجيمَ اِنَّكَ',0,1,1.9667,'ا000',9),(106437,'الشَّيْطانِ الرَّجيمِ','الشَّيْطانِ الرَّجيمِ',0,1,1.7,'ا000',9),(106438,'الشَّيْطانِ الرَّجيمِ وَهَمْزِهِ','الشَّيْطانِ الرَّجيمِ وَهَمْزِهِ',0,1,2,'ا000',9),(106439,'الشَّيْطانِ وَشَرَّ','الشَّيْطانِ وَشَرَّ',0,1,1.6333,'ا000',9),(106440,'الشَّيْطانِ وَشَرَّ السُّلْطانِ','الشَّيْطانِ وَشَرَّ السُّلْطانِ',0,1,2,'ا000',9),(106441,'الشُّهُورِ','الشُّهُورِ',0,0,0.6667,'ا000',9),(106442,'الشُّهُورِ وَهُوَ','الشُّهُورِ وَهُوَ',0,1,1.5667,'ا000',9),(106443,'الشُّهُورِ وَهُوَ الشَّهْرُ','الشُّهُورِ وَهُوَ الشَّهْرُ',0,1,1.9,'ا000',9),(106444,'الشِّرْكِ','الشِّرْكِ',0,0,0.6,'ا000',9),(106445,'الشِّرْكِ قَلْبي','الشِّرْكِ قَلْبي',0,1,1.5333,'ا000',9),(106446,'الشِّرْكِ قَلْبي وَلَكَ','الشِّرْكِ قَلْبي وَلَكَ',0,1,1.7667,'ا000',9),(106447,'الصّادِقَهَ','الصّادِقَهَ',0,0,0.7333,'ا000',9),(106448,'الصّادِقَهَ وَصِدْقَ','الصّادِقَهَ وَصِدْقَ',0,1,1.6667,'ا000',9),(106449,'الصّادِقَهَ وَصِدْقَ اللِّسانِ','الصّادِقَهَ وَصِدْقَ اللِّسانِ',0,1,2,'ا000',9),(106450,'الصّالِحينَ','الصّالِحينَ',0,0,0.7333,'ا000',13),(106451,'الصّالِحينَ الَّذينَ','الصّالِحينَ الَّذينَ',0,1,1.6667,'ا000',9),(106452,'الصّالِحينَ الَّذينَ اَدْخَلْتَهُمْ','الصّالِحينَ الَّذينَ اَدْخَلْتَهُمْ',0,1,2,'ا000',9),(106453,'الصّالِحينَ عَلى','الصّالِحينَ عَلى',0,1,1.5333,'ا000',9),(106454,'الصّالِحينَ عَلى اَنْفُسِهِمْ','الصّالِحينَ عَلى اَنْفُسِهِمْ',0,1,1.9667,'ا000',9),(106455,'الصّالِحينَ فَاَدْخِلْنا','الصّالِحينَ فَاَدْخِلْنا',0,1,1.8,'ا000',9),(106456,'الصّالِحينَ فَاَدْخِلْنا وَفي','الصّالِحينَ فَاَدْخِلْنا وَفي',0,1,1.9667,'ا000',9),(106457,'الصّالِحينَ مُحَمَّد','الصّالِحينَ مُحَمَّد',0,1,1.6667,'ا000',9),(106458,'الصّالِحينَ مُحَمَّد وَآلِهِ','الصّالِحينَ مُحَمَّد وَآلِهِ',0,1,1.9333,'ا000',9),(106459,'الصّالِحينَ وَاَعِنّي','الصّالِحينَ وَاَعِنّي',0,1,1.7,'ا000',9),(106460,'الصّالِحينَ وَاَعِنّي عَلى','الصّالِحينَ وَاَعِنّي عَلى',0,1,1.8667,'ا000',9),(106461,'الصّالِحينَ وَاَعْطِني','الصّالِحينَ وَاَعْطِني',0,1,1.7333,'ا000',9),(106462,'الصّالِحينَ وَاَعْطِني فيهِ','الصّالِحينَ وَاَعْطِني فيهِ',0,1,1.9,'ا000',9),(106463,'الصّالِحينَ وَيَرْفَعُ','الصّالِحينَ وَيَرْفَعُ',0,1,1.7333,'ا000',9),(106464,'الصّالِحينَ وَيَرْفَعُ الْمُسْتَضْعَفينَ','الصّالِحينَ وَيَرْفَعُ الْمُسْتَضْعَفينَ',0,1,2,'ا000',9),(106465,'الصّالِحُونَ يا','الصّالِحُونَ يا',0,1,1.5,'ا000',9),(106466,'الصّالِحُونَ يا خَيْرَ','الصّالِحُونَ يا خَيْرَ',0,1,1.7333,'ا000',9),(106467,'الصّالِحِ','الصّالِحِ',0,0,0.6,'ا000',9),(106468,'الصّالِحِ لِضَجْعَتي','الصّالِحِ لِضَجْعَتي',0,1,1.6667,'ا000',9),(106469,'الصّالِحِ لِضَجْعَتي وَمالي','الصّالِحِ لِضَجْعَتي وَمالي',0,1,1.9,'ا000',9),(106470,'الصَّغيرُ','الصَّغيرُ',0,0,0.6,'ا000',9),(106471,'الصَّغيرُ الَّذي','الصَّغيرُ الَّذي',0,1,1.5333,'ا000',9),(106472,'الصَّغيرُ الَّذي رَبَّيْتَهُ','الصَّغيرُ الَّذي رَبَّيْتَهُ',0,1,1.9333,'ا000',9),(106473,'الصَّفْحِ','الصَّفْحِ',0,0,0.6,'ا000',9),(106474,'الصَّفْحِ عَمَّنْ','الصَّفْحِ عَمَّنْ',0,1,1.5667,'ا000',9),(106475,'الصَّفْحِ عَمَّنْ اَحْسَنَ','الصَّفْحِ عَمَّنْ اَحْسَنَ',0,1,1.8667,'ا000',9),(106476,'الصَّواعِقَ','الصَّواعِقَ',0,0,0.7333,'ا000',9),(106477,'الصَّواعِقَ فَيُصيبُ','الصَّواعِقَ فَيُصيبُ',0,1,1.6667,'ا000',9),(106478,'الصَّواعِقَ فَيُصيبُ بِها','الصَّواعِقَ فَيُصيبُ بِها',0,1,1.8333,'ا000',9),(106479,'الصُّحْبَةِ','الصُّحْبَةِ',0,0,0.7333,'ا000',9),(106480,'الصُّحْبَةِ يا','الصُّحْبَةِ يا',0,1,1.4667,'ا000',9),(106481,'الصُّحْبَةِ يا خَليفَةَ','الصُّحْبَةِ يا خَليفَةَ',0,1,1.7667,'ا000',9),(106482,'الصُّدورِ','الصُّدورِ',0,0,0.6,'ا000',9),(106483,'الصُّدورِ يا','الصُّدورِ يا',0,1,1.4,'ا000',9),(106484,'الصُّدورِ يا رَبِّ','الصُّدورِ يا رَبِّ',0,1,1.6,'ا000',9),(106485,'الصُّدُورُ وَلا','الصُّدُورُ وَلا',0,1,1.5,'ا000',9),(106486,'الصُّدُورُ وَلا يُصِمُّ','الصُّدُورُ وَلا يُصِمُّ',0,1,1.7667,'ا000',9),(106487,'الصُّدُورِ','الصُّدُورِ',0,0,0.6667,'ا000',9),(106488,'الصُّدُورِ وَيَعْلَمُ','الصُّدُورِ وَيَعْلَمُ',0,1,1.7,'ا000',9),(106489,'الصُّدُورِ وَيَعْلَمُ خائِنَةَ','الصُّدُورِ وَيَعْلَمُ خائِنَةَ',0,1,2,'ا000',9),(106490,'الصِّدّيقَةِ','الصِّدّيقَةِ',0,0,0.8,'ا000',9),(106491,'الصِّدّيقَةِ الطّاهِرَةِ','الصِّدّيقَةِ الطّاهِرَةِ',0,1,1.8,'ا000',9),(106492,'الصِّدّيقَةِ الطّاهِرَةِ فاطِمَةَ','الصِّدّيقَةِ الطّاهِرَةِ فاطِمَةَ',0,1,2,'ا000',9),(106493,'الصِّيامَ','الصِّيامَ',0,0,0.6,'ا000',9),(106494,'الصِّيامَ ارْزُقْني','الصِّيامَ ارْزُقْني',0,1,1.6333,'ا000',9),(106495,'الصِّيامَ ارْزُقْني حَجَّ','الصِّيامَ ارْزُقْني حَجَّ',0,1,1.8333,'ا000',9),(106496,'الصِّيامَ صَلِّ','الصِّيامَ صَلِّ',0,1,1.5,'ا000',9),(106497,'الصِّيامَ صَلِّ عَلى','الصِّيامَ صَلِّ عَلى',0,1,1.6667,'ا000',9),(106498,'الصِّيامِ','الصِّيامِ',0,0,0.6,'ا000',9),(106499,'الصِّيامِ وَهذا','الصِّيامِ وَهذا',0,1,1.5,'ا000',9),(106500,'الصِّيامِ وَهذا شَهْرُ','الصِّيامِ وَهذا شَهْرُ',0,1,1.7333,'ا000',9),(106501,'الضّارِّ','الضّارِّ',0,0,0.5333,'ا000',9),(106502,'الضّارِّ النّافِعِ','الضّارِّ النّافِعِ',0,1,1.6,'ا000',9),(106503,'الضّارِّ النّافِعِ سُبْحانَ','الضّارِّ النّافِعِ سُبْحانَ',0,1,1.9,'ا000',9),(106504,'الضّالُّ','الضّالُّ',0,0,0.5333,'ا000',9),(106505,'الضّالُّ الَّذي','الضّالُّ الَّذي',0,1,1.5,'ا000',9),(106506,'الضّالُّ الَّذي هَدَيْتَهُ','الضّالُّ الَّذي هَدَيْتَهُ',0,1,1.8667,'ا000',9),(106507,'الطّالِبينَ','الطّالِبينَ',0,0,0.7333,'ا000',19),(106508,'الطّالِبينَ مُعْتَمَدِ','الطّالِبينَ مُعْتَمَدِ',0,1,1.7333,'ا000',9),(106509,'الطّالِبينَ مُعْتَمَدِ الْمُؤْمِنينَ','الطّالِبينَ مُعْتَمَدِ الْمُؤْمِنينَ',0,1,2,'ا000',9),(106510,'الطّاهِرينَ','الطّاهِرينَ',0,0,0.7333,'ا000',19),(106511,'الطّاهِرينَ الأَخْيارِ','الطّاهِرينَ الأَخْيارِ',0,1,1.7333,'ا000',9),(106512,'الطّاهِرينَ الأَخْيارِ صَلَواتُكَ','الطّاهِرينَ الأَخْيارِ صَلَواتُكَ',0,1,2,'ا000',9),(106513,'الطّاهِرينَ وَعَلى','الطّاهِرينَ وَعَلى',0,1,1.6,'ا000',9),(106514,'الطّاهِرينَ وَعَلى مَلائِكَتِكَ','الطّاهِرينَ وَعَلى مَلائِكَتِكَ',0,1,2,'ا000',9),(106515,'الطّاهِرَةِ','الطّاهِرَةِ',0,0,0.7333,'ا000',9),(106516,'الطّاهِرَةِ فاطِمَةَ','الطّاهِرَةِ فاطِمَةَ',0,1,1.6667,'ا000',9),(106517,'الطّاهِرَةِ فاطِمَةَ الْزَّهْراءِ','الطّاهِرَةِ فاطِمَةَ الْزَّهْراءِ',0,1,2,'ا000',9),(106518,'الطَّريدُ','الطَّريدُ',0,0,0.6,'ا000',9),(106519,'الطَّريدُ الَّذي','الطَّريدُ الَّذي',0,1,1.5333,'ا000',9),(106520,'الطَّريدُ الَّذي آوَيْتَهُ','الطَّريدُ الَّذي آوَيْتَهُ',0,1,1.8667,'ا000',9),(106521,'الطَّمَعِ','الطَّمَعِ',0,0,0.6,'ا000',9),(106522,'الطَّمَعِ مِنْكَ','الطَّمَعِ مِنْكَ',0,1,1.5333,'ا000',9),(106523,'الطَّمَعِ مِنْكَ الَّذي','الطَّمَعِ مِنْكَ الَّذي',0,1,1.7667,'ا000',9),(106524,'الطَّيِّبينَ الطّاهِرينَ','الطَّيِّبينَ الطّاهِرينَ',0,1,1.8,'ا000',9),(106525,'الطَّيِّبينَ الطّاهِرينَ الأَخْيارِ','الطَّيِّبينَ الطّاهِرينَ الأَخْيارِ',0,1,2,'ا000',9),(106526,'الطَّيِّبِ','الطَّيِّبِ',0,0,0.6667,'ا000',9),(106527,'الطَّيِّبِ اَيْ','الطَّيِّبِ اَيْ',0,1,1.5,'ا000',9),(106528,'الطَّيِّبِ اَيْ رَبِّ','الطَّيِّبِ اَيْ رَبِّ',0,1,1.7,'ا000',9),(106529,'الطَّيْرِ','الطَّيْرِ',0,0,0.6,'ا000',9),(106530,'الطَّيْرِ فَاَطْعِمْنا','الطَّيْرِ فَاَطْعِمْنا',0,1,1.7333,'ا000',9),(106531,'الطَّيْرِ فَاَطْعِمْنا وِمِنْ','الطَّيْرِ فَاَطْعِمْنا وِمِنْ',0,1,1.9667,'ا000',9),(106532,'الظّالِمينَ','الظّالِمينَ',0,0,0.7333,'ا000',9),(106533,'الظّالِمينَ صَريخِ','الظّالِمينَ صَريخِ',0,1,1.6,'ا000',9),(106534,'الظّالِمينَ صَريخِ الْمُسْتَصْرِخينَ','الظّالِمينَ صَريخِ الْمُسْتَصْرِخينَ',0,1,2,'ا000',9),(106535,'الظّالِمينَ مُدْرِكِ','الظّالِمينَ مُدْرِكِ',0,1,1.6667,'ا000',9),(106536,'الظّالِمينَ مُدْرِكِ الْهارِبينَ','الظّالِمينَ مُدْرِكِ الْهارِبينَ',0,1,2,'ا000',9),(106537,'الظّاهِرِ','الظّاهِرِ',0,0,0.6,'ا000',9),(106538,'الظّاهِرِ بِالْكَرَمِ','الظّاهِرِ بِالْكَرَمِ',0,1,1.7,'ا000',9),(106539,'الظّاهِرِ بِالْكَرَمِ مَجْدُهُ','الظّاهِرِ بِالْكَرَمِ مَجْدُهُ',0,1,2,'ا000',9),(106540,'الظَّنِّ','الظَّنِّ',0,0,0.5333,'ا000',9),(106541,'الظَّنِّ بِكَ','الظَّنِّ بِكَ',0,1,1.4333,'ا000',9),(106542,'الظَّنِّ بِكَ وَاَثْبِتْ','الظَّنِّ بِكَ وَاَثْبِتْ',0,1,1.8,'ا000',9),(106543,'الظُّلُماتُ','الظُّلُماتُ',0,0,0.7333,'ا000',9),(106544,'الظُّلُماتُ وَلا','الظُّلُماتُ وَلا',0,1,1.5333,'ا000',9),(106545,'الظُّلُماتُ وَلا تَشْتَبِهُ','الظُّلُماتُ وَلا تَشْتَبِهُ',0,1,1.9,'ا000',9),(106546,'الظُّلُماتِ','الظُّلُماتِ',0,0,0.7333,'ا000',9),(106547,'الظُّلُماتِ وَالنُّورِ','الظُّلُماتِ وَالنُّورِ',0,1,1.7333,'ا000',9),(106548,'الظُّلُماتِ وَالنُّورِ سُبْحـانَ','الظُّلُماتِ وَالنُّورِ سُبْحـانَ',0,1,2,'ا000',9),(106549,'الظُّلْمَةُ','الظُّلْمَةُ',0,0,0.7333,'ا000',9),(106550,'الظُّلْمَةُ وَلا','الظُّلْمَةُ وَلا',0,1,1.5333,'ا000',9),(106551,'الظُّلْمَةُ وَلا يُسْتَتَرُ','الظُّلْمَةُ وَلا يُسْتَتَرُ',0,1,1.9,'ا000',9),(106552,'العَذابَ','العَذابَ',0,0,0.5333,'ا000',9),(106553,'العَذابَ عَلى','العَذابَ عَلى',0,1,1.4333,'ا000',9),(106554,'العَذابَ عَلى مَن','العَذابَ عَلى مَن',0,1,1.5667,'ا000',9),(106555,'الله','الله',0,0,0.2667,'ا000',9),(106556,'الله الرَّحْمـنِ','الله الرَّحْمـنِ',0,1,1.5333,'ا000',9),(106557,'الله الرَّحْمـنِ الرَّحيمِ','الله الرَّحْمـنِ الرَّحيمِ',0,1,1.8667,'ا000',9),(106558,'اللهَ الَّذي لا','اللهَ الَّذي لا',0,1,1.5,'ا000',9),(106559,'اللهَ اِنَّ','اللهَ اِنَّ',0,1,1.3667,'ا000',9),(106560,'اللهَ اِنَّ اللهَ','اللهَ اِنَّ اللهَ',0,1,1.5667,'ا000',9),(106561,'اللهَ بِكُلِّ','اللهَ بِكُلِّ',0,1,1.4333,'ا000',9),(106562,'اللهَ بِكُلِّ شَيْءٍ','اللهَ بِكُلِّ شَيْءٍ',0,1,1.6667,'ا000',9),(106563,'اللهَ رَبِّي وَاَتُوبُ','اللهَ رَبِّي وَاَتُوبُ',0,1,1.7333,'ا000',9),(106564,'اللهَ عَلى','اللهَ عَلى',0,1,1.3333,'ا000',9),(106565,'اللهَ عَلى كُلِّ','اللهَ عَلى كُلِّ',0,1,1.5333,'ا000',9),(106566,'اللهَ كانَ','اللهَ كانَ',0,1,1.3333,'ا000',9),(106567,'اللهَ كانَ بِكُمْ','اللهَ كانَ بِكُمْ',0,1,1.5667,'ا000',9),(106568,'اللهَ كانَ غَفُوراً','اللهَ كانَ غَفُوراً',0,1,1.6333,'ا000',9),(106569,'اللهَ مَلَكٌ','اللهَ مَلَكٌ',0,1,1.4,'ا000',9),(106570,'اللهَ مَلَكٌ اَوْ','اللهَ مَلَكٌ اَوْ',0,1,1.5667,'ا000',9),(106571,'اللهَ مِنْ','اللهَ مِنْ',0,1,1.3333,'ا000',9),(106572,'اللهَ مِنْ فَضْلِهِ','اللهَ مِنْ فَضْلِهِ',0,1,1.6333,'ا000',9),(106573,'اللهَ وَمَلائِكَتَةُ','اللهَ وَمَلائِكَتَةُ',0,1,1.6667,'ا000',9),(106574,'اللهَ وَمَلائِكَتَةُ يُصَلُّونَ','اللهَ وَمَلائِكَتَةُ يُصَلُّونَ',0,1,2,'ا000',9),(106575,'اللهُ allah\'ım','اللهُ allah',0,1,1.4667,'ا450',9),(106576,'اللهُ allah\'ım seni','اللهُ allah seni',0,1,1.6333,'ا4525',9),(106577,'اللهُ عَلَيْهِمْ','اللهُ عَلَيْهِمْ',0,1,1.5333,'ا000',9),(106578,'اللهُ عَلَيْهِمْ وَفَرِّغْني','اللهُ عَلَيْهِمْ وَفَرِّغْني',0,1,1.9333,'ا000',9),(106579,'اللهُ لِلنّاسِ','اللهُ لِلنّاسِ',0,1,1.4667,'ا000',9),(106580,'اللهُ لِلنّاسِ مِنْ','اللهُ لِلنّاسِ مِنْ',0,1,1.6333,'ا000',9),(106581,'اللهُ ما شاءَ','اللهُ ما شاءَ',0,1,1.4333,'ا000',9),(106582,'اللهُ يا كَريمُ','اللهُ يا كَريمُ',0,1,1.5,'ا000',9),(106583,'اللهِ الرَّحْمـنِ','اللهِ الرَّحْمـنِ',0,1,1.5667,'ا000',9),(106584,'اللهِ الرَّحْمـنِ الرّحَيـمِ','اللهِ الرَّحْمـنِ الرّحَيـمِ',0,1,1.9333,'ا000',9),(106585,'اللهِ السَّميعِ','اللهِ السَّميعِ',0,1,1.5,'ا000',9),(106586,'اللهِ السَّميعِ الَّذي','اللهِ السَّميعِ الَّذي',0,1,1.7333,'ا000',9),(106587,'اللهِ المُصَوِّرِ','اللهِ المُصَوِّرِ',0,1,1.5667,'ا000',9),(106588,'اللهِ المُصَوِّرِ سُبْحـانَ','اللهِ المُصَوِّرِ سُبْحـانَ',0,1,1.9,'ا000',9),(106589,'اللهِ الُمصَوِّرِ','اللهِ الُمصَوِّرِ',0,1,1.5667,'ا000',9),(106590,'اللهِ الُمصَوِّرِ سُبْحـانَ','اللهِ الُمصَوِّرِ سُبْحـانَ',0,1,1.9,'ا000',9),(106591,'اللهِ الَّذي','اللهِ الَّذي',0,1,1.4,'ا000',9),(106592,'اللهِ الَّذي عِنْدَهُ','اللهِ الَّذي عِنْدَهُ',0,1,1.7,'ا000',9),(106593,'اللهِ الَّذي لا','اللهِ الَّذي لا',0,1,1.5,'ا000',9),(106594,'اللهِ الَّذي يَعْلَمُ','اللهِ الَّذي يَعْلَمُ',0,1,1.7,'ا000',9),(106595,'اللهِ الَّذي يُميتُ','اللهِ الَّذي يُميتُ',0,1,1.6333,'ا000',9),(106596,'اللهِ الْبَصيرِ','اللهِ الْبَصيرِ',0,1,1.5,'ا000',9),(106597,'اللهِ الْبَصيرِ الَّذي','اللهِ الْبَصيرِ الَّذي',0,1,1.7333,'ا000',9),(106598,'اللهِ اَللّـهُمَّ','اللهِ اَللّـهُمَّ',0,1,1.5667,'ا000',9),(106599,'اللهِ اَللّـهُمَّ لَكَ','اللهِ اَللّـهُمَّ لَكَ',0,1,1.7333,'ا000',9),(106600,'اللهِ بارِئِ','اللهِ بارِئِ',0,1,1.4,'ا000',9),(106601,'اللهِ بارِئِ النَّسَمِ','اللهِ بارِئِ النَّسَمِ',0,1,1.7333,'ا000',9),(106602,'اللهِ بارِىءِ','اللهِ بارِىءِ',0,1,1.4333,'ا000',9),(106603,'اللهِ بارِىءِ النَّسَمِ','اللهِ بارِىءِ النَّسَمِ',0,1,1.7667,'ا000',9),(106604,'اللهِ جاعِلِ','اللهِ جاعِلِ',0,1,1.4,'ا000',9),(106605,'اللهِ جاعِلِ الظُّلُماتِ','اللهِ جاعِلِ الظُّلُماتِ',0,1,1.8,'ا000',9),(106606,'اللهِ خالِقِ','اللهِ خالِقِ',0,1,1.4,'ا000',9),(106607,'اللهِ خالِقِ الاَزْواجِ','اللهِ خالِقِ الاَزْواجِ',0,1,1.7667,'ا000',9),(106608,'اللهِ خالِقِ كُلِّ','اللهِ خالِقِ كُلِّ',0,1,1.6,'ا000',9),(106609,'اللهِ خالِقِ ما','اللهِ خالِقِ ما',0,1,1.5,'ا000',9),(106610,'اللهِ رَبِّ','اللهِ رَبِّ',0,1,1.3667,'ا000',9),(106611,'اللهِ رَبِّ الْعالَمينَ','اللهِ رَبِّ الْعالَمينَ',0,1,1.7667,'ا000',9),(106612,'اللهِ سُبْحانَ','اللهِ سُبْحانَ',0,1,1.4667,'ا000',9),(106613,'اللهِ سُبْحانَ اللهِ','اللهِ سُبْحانَ اللهِ',0,1,1.6667,'ا000',9),(106614,'اللهِ عَلى','اللهِ عَلى',0,1,1.3333,'ا000',9),(106615,'اللهِ عَلى اِدْبارِ','اللهِ عَلى اِدْبارِ',0,1,1.6333,'ا000',9),(106616,'اللهِ عَلى اِقْبالِ','اللهِ عَلى اِقْبالِ',0,1,1.6333,'ا000',9),(106617,'اللهِ فاطِرِ','اللهِ فاطِرِ',0,1,1.4,'ا000',9),(106618,'اللهِ فاطِرِ السَّماواتِ','اللهِ فاطِرِ السَّماواتِ',0,1,1.8,'ا000',9),(106619,'اللهِ فالِقِ','اللهِ فالِقِ',0,1,1.4,'ا000',9),(106620,'اللهِ فالِقِ الْحَبِّ','اللهِ فالِقِ الْحَبِّ',0,1,1.7,'ا000',9),(106621,'اللهِ مالِكِ','اللهِ مالِكِ',0,1,1.4,'ا000',9),(106622,'اللهِ مالِكِ الْمُلْكِ','اللهِ مالِكِ الْمُلْكِ',0,1,1.7333,'ا000',9),(106623,'اللهِ مِدادَ','اللهِ مِدادَ',0,1,1.4,'ا000',9),(106624,'اللهِ مِدادَ كَلِماتِهِ','اللهِ مِدادَ كَلِماتِهِ',0,1,1.7667,'ا000',9),(106625,'اللهِ وَبَرَكاتُهُ','اللهِ وَبَرَكاتُهُ',0,1,1.6,'ا000',15),(106626,'اللهِ وَبَرَكاتُهُ allah\'ım','اللهِ وَبَرَكاتُهُ allah',0,1,1.9,'ا450',9),(106627,'اللهِ وَبَرَكاتُهُ اِلهٰي','اللهِ وَبَرَكاتُهُ اِلهٰي',0,1,1.8333,'ا000',9),(106628,'اللّهُ','اللّهُ',0,0,0.4,'ا000',9),(106629,'اللّهُ اَلْحَمْدُ','اللّهُ اَلْحَمْدُ',0,1,1.5667,'ا000',9),(106630,'اللّهُ اَلْحَمْدُ للهِ','اللّهُ اَلْحَمْدُ للهِ',0,1,1.7333,'ا000',9),(106631,'اللّهُمَّ','اللّهُمَّ',0,0,0.6,'ا000',9),(106632,'اللّهُمَّ سُدَّ','اللّهُمَّ سُدَّ',0,1,1.5,'ا000',9),(106633,'اللّهُمَّ سُدَّ فَقْرَنا','اللّهُمَّ سُدَّ فَقْرَنا',0,1,1.8,'ا000',9),(106634,'اللّهُمَّ مِنْ','اللّهُمَّ مِنْ',0,1,1.4667,'ا000',9),(106635,'اللّهُمَّ مِنْ خَيْرِ','اللّهُمَّ مِنْ خَيْرِ',0,1,1.7,'ا000',9),(106636,'اللَّحْدِ','اللَّحْدِ',0,0,0.6,'ا000',9),(106637,'اللَّحْدِ وَحْشَتي','اللَّحْدِ وَحْشَتي',0,1,1.6,'ا000',9),(106638,'اللَّحْدِ وَحْشَتي وَاِذا','اللَّحْدِ وَحْشَتي وَاِذا',0,1,1.8333,'ا000',9),(106639,'اللَّطيفُ الْخَبيرُ لا','اللَّطيفُ الْخَبيرُ لا',0,1,1.7333,'ا000',9),(106640,'اللَّهْفِ','اللَّهْفِ',0,0,0.6,'ا000',9),(106641,'اللَّهْفِ اِلى','اللَّهْفِ اِلى',0,1,1.4667,'ا000',9),(106642,'اللَّهْفِ اِلى جُودِكَ','اللَّهْفِ اِلى جُودِكَ',0,1,1.7333,'ا000',9),(106643,'اللَّيلَةَ','اللَّيلَةَ',0,0,0.6667,'ا000',9),(106644,'اللَّيلَةَ اللَّيْلَةَ','اللَّيلَةَ اللَّيْلَةَ',0,1,1.7333,'ا000',9),(106645,'اللَّيلَةَ اللَّيْلَةَ اللَّيْلَةَ','اللَّيلَةَ اللَّيْلَةَ اللَّيْلَةَ',0,1,2,'ا000',9),(106646,'اللَّيْلَ','اللَّيْلَ',0,0,0.6,'ا000',9),(106647,'اللَّيْلَ فِي','اللَّيْلَ فِي',0,1,1.4333,'ا000',9),(106648,'اللَّيْلَ فِي النَّهارِ','اللَّيْلَ فِي النَّهارِ',0,1,1.7667,'ا000',9),(106649,'اللَّيْلَةَ','اللَّيْلَةَ',0,0,0.7333,'ا000',9),(106650,'اللَّيْلَةَ السّاعَةَ','اللَّيْلَةَ السّاعَةَ',0,1,1.7,'ا000',9),(106651,'اللَّيْلَةَ السّاعَةَ السّاعَةَ','اللَّيْلَةَ السّاعَةَ السّاعَةَ',0,1,2,'ا000',9),(106652,'اللَّيْلَةَ اللَّيْلَةَ','اللَّيْلَةَ اللَّيْلَةَ',0,1,1.7667,'ا000',9),(106653,'اللَّيْلَةَ اللَّيْلَةَ السّاعَةَ','اللَّيْلَةَ اللَّيْلَةَ السّاعَةَ',0,1,2,'ا000',9),(106654,'اللَّيْلَةَ الْجَنَّةَ','اللَّيْلَةَ الْجَنَّةَ',0,1,1.7333,'ا000',9),(106655,'اللَّيْلَةَ الْجَنَّةَ يا','اللَّيْلَةَ الْجَنَّةَ يا',0,1,1.8333,'ا000',9),(106656,'اللَّيْلَةِ تَنَزُّلَ','اللَّيْلَةِ تَنَزُّلَ',0,1,1.7,'ا000',9),(106657,'اللَّيْلَةِ تَنَزُّلَ الْمَلائِكَةِ','اللَّيْلَةِ تَنَزُّلَ الْمَلائِكَةِ',0,1,2,'ا000',9),(106658,'اللَّيْلَةِ تَنَزُّلَ الْمَلاَئِكَةُ','اللَّيْلَةِ تَنَزُّلَ الْمَلاَئِكَةُ',0,1,2,'ا000',9),(106659,'اللَّيْلِ تُخْرِجُ','اللَّيْلِ تُخْرِجُ',0,1,1.6,'ا000',9),(106660,'اللَّيْلِ تُخْرِجُ الْحَيَّ','اللَّيْلِ تُخْرِجُ الْحَيَّ',0,1,1.9,'ا000',9),(106661,'اللَّيْلِ واِقْبالِ','اللَّيْلِ واِقْبالِ',0,1,1.6333,'ا000',9),(106662,'اللَّيْلِ واِقْبالِ النَّهارِ','اللَّيْلِ واِقْبالِ النَّهارِ',0,1,1.9667,'ا000',9),(106663,'اللَّيْلِ وَاَطْرافِ','اللَّيْلِ وَاَطْرافِ',0,1,1.6667,'ا000',9),(106664,'اللِّسانِ','اللِّسانِ',0,0,0.6,'ا000',9),(106665,'اللِّسانِ وَالْوَجَلَ','اللِّسانِ وَالْوَجَلَ',0,1,1.7,'ا000',9),(106666,'اللِّسانِ وَالْوَجَلَ مِنْكَ','اللِّسانِ وَالْوَجَلَ مِنْكَ',0,1,1.9333,'ا000',9),(106667,'المَكْنُونُ','المَكْنُونُ',0,0,0.7333,'ا000',9),(106668,'المَكْنُونُ مِنْ','المَكْنُونُ مِنْ',0,1,1.5333,'ا000',9),(106669,'المَكْنُونُ مِنْ كُلِّ','المَكْنُونُ مِنْ كُلِّ',0,1,1.7333,'ا000',9),(106670,'المُصَوِّرِ','المُصَوِّرِ',0,0,0.7333,'ا000',9),(106671,'المُصَوِّرِ سُبْحـانَ','المُصَوِّرِ سُبْحـانَ',0,1,1.7,'ا000',9),(106672,'المُصَوِّرِ سُبْحـانَ اللهِ','المُصَوِّرِ سُبْحـانَ اللهِ',0,1,1.9,'ا000',9),(106673,'النّارَ','النّارَ',0,0,0.4667,'ا000',9),(106674,'النّارَ فَفي','النّارَ فَفي',0,1,1.4,'ا000',9),(106675,'النّارَ فَفي ذلِكَ','النّارَ فَفي ذلِكَ',0,1,1.6,'ا000',9),(106676,'النّارَ لأُخْبِرَنَّ','النّارَ لأُخْبِرَنَّ',0,1,1.6667,'ا000',9),(106677,'النّارَ لأُخْبِرَنَّ اَهْلَ','النّارَ لأُخْبِرَنَّ اَهْلَ',0,1,1.9,'ا000',9),(106678,'النّارِ بِحُبّي','النّارِ بِحُبّي',0,1,1.5,'ا000',9),(106679,'النّارِ بِحُبّي لَكَ','النّارِ بِحُبّي لَكَ',0,1,1.6667,'ا000',9),(106680,'النّارِ بِعَفْوِكَ','النّارِ بِعَفْوِكَ',0,1,1.6,'ا000',9),(106681,'النّارِ بِعَفْوِكَ وَاَدْخِلْنِى','النّارِ بِعَفْوِكَ وَاَدْخِلْنِى',0,1,2,'ا000',9),(106682,'النّارِ عَلى','النّارِ عَلى',0,1,1.4,'ا000',9),(106683,'النّارِ عَلى وُجُوهِنا','النّارِ عَلى وُجُوهِنا',0,1,1.7333,'ا000',9),(106684,'النّارِ فَاكْتُبْ','النّارِ فَاكْتُبْ',0,1,1.5667,'ا000',9),(106685,'النّارِ فَاكْتُبْ لَنا','النّارِ فَاكْتُبْ لَنا',0,1,1.7333,'ا000',9),(106686,'النّارِ فَلا','النّارِ فَلا',0,1,1.4,'ا000',9),(106687,'النّارِ فَلا تُعَذِّبْني','النّارِ فَلا تُعَذِّبْني',0,1,1.8,'ا000',9),(106688,'النّارِ هذا','النّارِ هذا',0,1,1.3667,'ا000',9),(106689,'النّارِ هذا مَقامُ','النّارِ هذا مَقامُ',0,1,1.6,'ا000',9),(106690,'النّارِ وَالْفَوْزِ','النّارِ وَالْفَوْزِ',0,1,1.6333,'ا000',9),(106691,'النّارِ وَالْفَوْزِ بِالْجَنَّةِ','النّارِ وَالْفَوْزِ بِالْجَنَّةِ',0,1,2,'ا000',9),(106692,'النّارِ وَاِنْ','النّارِ وَاِنْ',0,1,1.4667,'ا000',9),(106693,'النّارِ وَاِنْ لَمْ','النّارِ وَاِنْ لَمْ',0,1,1.6333,'ا000',9),(106694,'النّارِ وَحُلْتَ','النّارِ وَحُلْتَ',0,1,1.5333,'ا000',9),(106695,'النّارِ وَحُلْتَ بَيْني','النّارِ وَحُلْتَ بَيْني',0,1,1.7667,'ا000',9),(106696,'النّارِ وَرُوحِ','النّارِ وَرُوحِ',0,1,1.5,'ا000',9),(106697,'النّارِ وَرُوحِ الْقُدُسِ','النّارِ وَرُوحِ الْقُدُسِ',0,1,1.8333,'ا000',9),(106698,'النّارِ وَسَرابيلِ','النّارِ وَسَرابيلِ',0,1,1.6,'ا000',9),(106699,'النّارِ وَسَرابيلِ الْقَطِرانِ','النّارِ وَسَرابيلِ الْقَطِرانِ',0,1,2,'ا000',9),(106700,'النّارِ وَسُعَداءِ','النّارِ وَسُعَداءِ',0,1,1.6,'ا000',9),(106701,'النّارِ وَسُعَداءِ خَلْقِكَ','النّارِ وَسُعَداءِ خَلْقِكَ',0,1,1.9,'ا000',9),(106702,'النّارِ يا','النّارِ يا',0,1,1.3333,'ا000',9),(106703,'النّارِ يا مَفْزَعي','النّارِ يا مَفْزَعي',0,1,1.6333,'ا000',9),(106704,'النّارِ يا واحِدُ','النّارِ يا واحِدُ',0,1,1.5667,'ا000',9),(106705,'النّاسِ','النّاسِ',0,0,0.4667,'ا000',9),(106706,'النّاسِ فَاِنّي','النّاسِ فَاِنّي',0,1,1.5,'ا000',9),(106707,'النّاسِ فَاِنّي لا','النّاسِ فَاِنّي لا',0,1,1.6,'ا000',9),(106708,'النّاسِ فَيُهينُوني','النّاسِ فَيُهينُوني',0,1,1.6333,'ا000',9),(106709,'النّاسِ فَيُهينُوني وَالْحَمْدُ','النّاسِ فَيُهينُوني وَالْحَمْدُ',0,1,2,'ا000',9),(106710,'النّاسِ مِنْ','النّاسِ مِنْ',0,1,1.4,'ا000',9),(106711,'النّاسِ مِنْ رِزْقِكَ','النّاسِ مِنْ رِزْقِكَ',0,1,1.7,'ا000',9),(106712,'النّاظِرينَ','النّاظِرينَ',0,0,0.7333,'ا000',13),(106713,'النّاظِرينَ اِليَّ','النّاظِرينَ اِليَّ',0,1,1.6,'ا000',9),(106714,'النّاظِرينَ اِليَّ وَاَخَفُّ','النّاظِرينَ اِليَّ وَاَخَفُّ',0,1,1.9333,'ا000',9),(106715,'النّافِعِ','النّافِعِ',0,0,0.6,'ا000',9),(106716,'النّافِعِ سُبْحانَ','النّافِعِ سُبْحانَ',0,1,1.6,'ا000',9),(106717,'النّافِعِ سُبْحانَ الْقاضي','النّافِعِ سُبْحانَ الْقاضي',0,1,1.8667,'ا000',9),(106718,'النَّارِ فيمَنْ','النَّارِ فيمَنْ',0,1,1.5,'ا000',9),(106719,'النَّارِ فيمَنْ تَمُنُّ','النَّارِ فيمَنْ تَمُنُّ',0,1,1.7667,'ا000',9),(106720,'النَّارِ هذا','النَّارِ هذا',0,1,1.4,'ا000',9),(106721,'النَّارِ هذا مَقامُ','النَّارِ هذا مَقامُ',0,1,1.6333,'ا000',9),(106722,'النَّباتَ','النَّباتَ',0,0,0.6,'ا000',9),(106723,'النَّباتَ بِقُدْرَتِهِ','النَّباتَ بِقُدْرَتِهِ',0,1,1.7333,'ا000',9),(106724,'النَّباتَ بِقُدْرَتِهِ وَيَسْقُطُ','النَّباتَ بِقُدْرَتِهِ وَيَسْقُطُ',0,1,2,'ا000',9),(106725,'النَّبِيّينَ اَنْتَ','النَّبِيّينَ اَنْتَ',0,1,1.6333,'ا000',9),(106726,'النَّبِيّينَ اَنْتَ اَرْحَمُ','النَّبِيّينَ اَنْتَ اَرْحَمُ',0,1,1.9333,'ا000',9),(106727,'النَّبِيّينَ مُحَمَّدٍ','النَّبِيّينَ مُحَمَّدٍ',0,1,1.7333,'ا000',9),(106728,'النَّبِيّينَ مُحَمَّدٍ صَلَّى','النَّبِيّينَ مُحَمَّدٍ صَلَّى',0,1,1.9667,'ا000',9),(106729,'النَّبِيّينَ وَالْمُرْسَلينَ','النَّبِيّينَ وَالْمُرْسَلينَ',0,1,1.9333,'ا000',9),(106730,'النَّبِيّينَ وَالْمُرْسَلينَ وَربَّ','النَّبِيّينَ وَالْمُرْسَلينَ وَربَّ',0,1,2,'ا000',9),(106731,'النَّبِيَّ','النَّبِيَّ',0,0,0.6667,'ا000',9),(106732,'النَّبِيَّ الاُمِّيَّ','النَّبِيَّ الاُمِّيَّ',0,1,1.7,'ا000',9),(106733,'النَّبِيَّ الاُمِّيَّ الْقُرَشِيَّ','النَّبِيَّ الاُمِّيَّ الْقُرَشِيَّ',0,1,2,'ا000',9),(106734,'النَّبِيِّ','النَّبِيِّ',0,0,0.6667,'ا000',9),(106735,'النَّبِيِّ يا','النَّبِيِّ يا',0,1,1.4333,'ا000',9),(106736,'النَّبِيِّ يا اَيُّهَا','النَّبِيِّ يا اَيُّهَا',0,1,1.7333,'ا000',9),(106737,'النَّبِيِّينَ','النَّبِيِّينَ',0,0,0.8667,'ا000',9),(106738,'النَّبِيِّينَ صَلَواتُكَ','النَّبِيِّينَ صَلَواتُكَ',0,1,1.8,'ا000',9),(106739,'النَّبِيِّينَ صَلَواتُكَ عَلَيْهِ','النَّبِيِّينَ صَلَواتُكَ عَلَيْهِ',0,1,2,'ا000',9),(106740,'النَّجاةُ','النَّجاةُ',0,0,0.6,'ا000',9),(106741,'النَّجاةُ وَلا','النَّجاةُ وَلا',0,1,1.4667,'ا000',9),(106742,'النَّجاةُ وَلا تُسْتَطاعُ','النَّجاةُ وَلا تُسْتَطاعُ',0,1,1.8333,'ا000',9),(106743,'النَّجاةِ','النَّجاةِ',0,0,0.6,'ا000',9),(106744,'النَّجاةِ مِنْ','النَّجاةِ مِنْ',0,1,1.4667,'ا000',9),(106745,'النَّجاةِ مِنْ عِقابِكَ','النَّجاةِ مِنْ عِقابِكَ',0,1,1.7667,'ا000',9),(106746,'النَّجْوى','النَّجْوى',0,0,0.6,'ا000',9),(106747,'النَّجْوى تَبارَكَ','النَّجْوى تَبارَكَ',0,1,1.6,'ا000',9),(106748,'النَّسَمِ','النَّسَمِ',0,0,0.6,'ا000',9),(106749,'النَّسَمِ سُبْحـانَ','النَّسَمِ سُبْحـانَ',0,1,1.6333,'ا000',9),(106750,'النَّسَمِ سُبْحـانَ اللهِ','النَّسَمِ سُبْحـانَ اللهِ',0,1,1.8333,'ا000',9),(106751,'النَّكالِ','النَّكالِ',0,0,0.6,'ا000',9),(106752,'النَّكالِ وَالنَّقِمَةِ','النَّكالِ وَالنَّقِمَةِ',0,1,1.7667,'ا000',9),(106753,'النَّكالِ وَالنَّقِمَةِ وَاَعْظَمُ','النَّكالِ وَالنَّقِمَةِ وَاَعْظَمُ',0,1,2,'ا000',9),(106754,'النَّهارَ','النَّهارَ',0,0,0.6,'ا000',9),(106755,'النَّهارَ فِي','النَّهارَ فِي',0,1,1.4333,'ا000',9),(106756,'النَّهارَ فِي اللَّيْلِ','النَّهارَ فِي اللَّيْلِ',0,1,1.7667,'ا000',9),(106757,'النَّهارِ رِياءً','النَّهارِ رِياءً',0,1,1.5333,'ا000',9),(106758,'النَّهارِ رِياءً وَلا','النَّهارِ رِياءً وَلا',0,1,1.7,'ا000',9),(106759,'النَّهارِ سُبْحـانَ','النَّهارِ سُبْحـانَ',0,1,1.6333,'ا000',9),(106760,'النَّهارِ سُبْحـانَ اللهِ','النَّهارِ سُبْحـانَ اللهِ',0,1,1.8333,'ا000',9),(106761,'النَّهارِ وَتُولِجُ','النَّهارِ وَتُولِجُ',0,1,1.6333,'ا000',9),(106762,'النَّهارِ وَتُولِجُ النَّهارَ','النَّهارِ وَتُولِجُ النَّهارَ',0,1,1.9667,'ا000',9),(106763,'النَّهارِ وَلَهُ','النَّهارِ وَلَهُ',0,1,1.5333,'ا000',9),(106764,'النَّهارِ وَلَهُ الْحَمْدُ','النَّهارِ وَلَهُ الْحَمْدُ',0,1,1.8667,'ا000',9),(106765,'النُّعاسَ','النُّعاسَ',0,0,0.6,'ا000',9),(106766,'النُّعاسَ وَالْكَسَلَ','النُّعاسَ وَالْكَسَلَ',0,1,1.7,'ا000',9),(106767,'النُّعاسَ وَالْكَسَلَ وَالسَّامَةَ','النُّعاسَ وَالْكَسَلَ وَالسَّامَةَ',0,1,2,'ا000',9),(106768,'النُّفُوسِ','النُّفُوسِ',0,0,0.6667,'ا000',9),(106769,'النُّفُوسِ بَعْدَ','النُّفُوسِ بَعْدَ',0,1,1.5667,'ا000',9),(106770,'النُّفُوسِ بَعْدَ الْمَوْتِ','النُّفُوسِ بَعْدَ الْمَوْتِ',0,1,1.9,'ا000',9),(106771,'النِّفاقَ','النِّفاقَ',0,0,0.6,'ا000',9),(106772,'النِّفاقَ وَاَهْلَهُ','النِّفاقَ وَاَهْلَهُ',0,1,1.6667,'ا000',9),(106773,'النِّفاقَ وَاَهْلَهُ وَتَجْعَلُنا','النِّفاقَ وَاَهْلَهُ وَتَجْعَلُنا',0,1,2,'ا000',9),(106774,'النِّفاقِ','النِّفاقِ',0,0,0.6,'ا000',9),(106775,'النِّفاقِ وَعَمَلي','النِّفاقِ وَعَمَلي',0,1,1.6,'ا000',9),(106776,'النِّفاقِ وَعَمَلي مِنَ','النِّفاقِ وَعَمَلي مِنَ',0,1,1.7667,'ا000',9),(106777,'الُمصَوِّرِ','الُمصَوِّرِ',0,0,0.7333,'ا000',9),(106778,'الُمصَوِّرِ سُبْحـانَ','الُمصَوِّرِ سُبْحـانَ',0,1,1.7,'ا000',9),(106779,'الُمصَوِّرِ سُبْحـانَ اللهِ','الُمصَوِّرِ سُبْحـانَ اللهِ',0,1,1.9,'ا000',9),(106780,'الُمْجْمِلِ','الُمْجْمِلِ',0,0,0.7333,'ا000',9),(106781,'الُمْجْمِلِ الْمُفْضِلِ','الُمْجْمِلِ الْمُفْضِلِ',0,1,1.7667,'ا000',9),(106782,'الُمْجْمِلِ الْمُفْضِلِ ذِي','الُمْجْمِلِ الْمُفْضِلِ ذِي',0,1,1.9,'ا000',9),(106783,'الِراحِلَ','الِراحِلَ',0,0,0.6,'ا000',9),(106784,'الِراحِلَ اِلَيْكَ','الِراحِلَ اِلَيْكَ',0,1,1.6,'ا000',9),(106785,'الِراحِلَ اِلَيْكَ قَريبُ','الِراحِلَ اِلَيْكَ قَريبُ',0,1,1.8333,'ا000',9),(106786,'الّدائِمِ','الّدائِمِ',0,0,0.6,'ا000',9),(106787,'الّدائِمِ صَلِّ','الّدائِمِ صَلِّ',0,1,1.5,'ا000',9),(106788,'الّدائِمِ صَلِّ عَلى','الّدائِمِ صَلِّ عَلى',0,1,1.6667,'ا000',9),(106789,'الّلهُمَّ','الّلهُمَّ',0,0,0.6,'ا000',9),(106790,'الّلهُمَّ مِنْها','الّلهُمَّ مِنْها',0,1,1.5333,'ا000',9),(106791,'الّلهُمَّ مِنْها وَنَتُوبُ','الّلهُمَّ مِنْها وَنَتُوبُ',0,1,1.8667,'ا000',9),(106792,'الَّتوْبَةِ','الَّتوْبَةِ',0,0,0.7333,'ا000',9),(106793,'الَّتوْبَةِ اِلَيْكَ','الَّتوْبَةِ اِلَيْكَ',0,1,1.6667,'ا000',9),(106794,'الَّتوْبَةِ اِلَيْكَ وَاَعِنّي','الَّتوْبَةِ اِلَيْكَ وَاَعِنّي',0,1,2,'ا000',9),(106795,'الَّتي اسْتَطَلْتَ','الَّتي اسْتَطَلْتَ',0,1,1.6,'ا000',9),(106796,'الَّتي اسْتَطَلْتَ بِها','الَّتي اسْتَطَلْتَ بِها',0,1,1.7667,'ا000',9),(106797,'الَّتي تُحِبُّ','الَّتي تُحِبُّ',0,1,1.4667,'ا000',9),(106798,'الَّتي تُحِبُّ اَنْ','الَّتي تُحِبُّ اَنْ',0,1,1.6333,'ا000',9),(106799,'الَّتي هِيَ','الَّتي هِيَ',0,1,1.3667,'ا000',9),(106800,'الَّتي هِيَ خَيْرٌ','الَّتي هِيَ خَيْرٌ',0,1,1.6,'ا000',9),(106801,'الَّذي آوَيْتَهُ','الَّذي آوَيْتَهُ',0,1,1.5333,'ا000',9),(106802,'الَّذي آوَيْتَهُ اَنَا','الَّذي آوَيْتَهُ اَنَا',0,1,1.7333,'ا000',9),(106803,'الَّذي ارْتَضَيْتَهُ','الَّذي ارْتَضَيْتَهُ',0,1,1.6667,'ا000',9),(106804,'الَّذي ارْتَضَيْتَهُ لَهُ','الَّذي ارْتَضَيْتَهُ لَهُ',0,1,1.8333,'ا000',9),(106805,'الَّذي اَبْطأَ','الَّذي اَبْطأَ',0,1,1.4667,'ا000',9),(106806,'الَّذي اَبْطأَ عَنّي','الَّذي اَبْطأَ عَنّي',0,1,1.6667,'ا000',9),(106807,'الَّذي اَحْسَنَ','الَّذي اَحْسَنَ',0,1,1.5,'ا000',9),(106808,'الَّذي اَحْسَنَ اسْتَغْنى','الَّذي اَحْسَنَ اسْتَغْنى',0,1,1.8333,'ا000',9),(106809,'الَّذي اَدْعوُهُ','الَّذي اَدْعوُهُ',0,1,1.5333,'ا000',9),(106810,'الَّذي اَدْعوُهُ فَيُجيبُني','الَّذي اَدْعوُهُ فَيُجيبُني',0,1,1.9,'ا000',9),(106811,'الَّذي اَدْعُوهُ','الَّذي اَدْعُوهُ',0,1,1.5333,'ا000',9),(106812,'الَّذي اَدْعُوهُ وَلا','الَّذي اَدْعُوهُ وَلا',0,1,1.7,'ا000',9),(106813,'الَّذي اَرْجُوهُ','الَّذي اَرْجُوهُ',0,1,1.5333,'ا000',9),(106814,'الَّذي اَرْجُوهُ عَوْناً','الَّذي اَرْجُوهُ عَوْناً',0,1,1.8,'ا000',9),(106815,'الَّذي اَرْجُوهُ وَلا','الَّذي اَرْجُوهُ وَلا',0,1,1.7,'ا000',9),(106816,'الَّذي اَرْوَيْتَهُ','الَّذي اَرْوَيْتَهُ',0,1,1.6333,'ا000',9),(106817,'الَّذي اَرْوَيْتَهُ وَالْعاري','الَّذي اَرْوَيْتَهُ وَالْعاري',0,1,1.9667,'ا000',9),(106818,'الَّذي اَساءَ','الَّذي اَساءَ',0,1,1.4333,'ا000',9),(106819,'الَّذي اَساءَ وَاجْتَرَأَ','الَّذي اَساءَ وَاجْتَرَأَ',0,1,1.8333,'ا000',9),(106820,'الَّذي اَسْأَلُهُ','الَّذي اَسْأَلُهُ',0,1,1.5667,'ا000',9),(106821,'الَّذي اَسْأَلُهُ فَيُعْطيني','الَّذي اَسْأَلُهُ فَيُعْطيني',0,1,1.9333,'ا000',9),(106822,'الَّذي اَشْبَعْتَهُ','الَّذي اَشْبَعْتَهُ',0,1,1.6333,'ا000',9),(106823,'الَّذي اَشْبَعْتَهُ وَالْعَطْشانُ','الَّذي اَشْبَعْتَهُ وَالْعَطْشانُ',0,1,2,'ا000',9),(106824,'الَّذي اَعْزَزْتَهُ','الَّذي اَعْزَزْتَهُ',0,1,1.6333,'ا000',9),(106825,'الَّذي اَعْزَزْتَهُ وَالسَّقيمُ','الَّذي اَعْزَزْتَهُ وَالسَّقيمُ',0,1,2,'ا000',9),(106826,'الَّذي اَعْطَيْتَهُ','الَّذي اَعْطَيْتَهُ',0,1,1.6333,'ا000',9),(106827,'الَّذي اَعْطَيْتَهُ وَالْمُذْنِبُ','الَّذي اَعْطَيْتَهُ وَالْمُذْنِبُ',0,1,2,'ا000',9),(106828,'الَّذي اَعْطَيْتُ','الَّذي اَعْطَيْتُ',0,1,1.5667,'ا000',9),(106829,'الَّذي اَعْطَيْتُ عَلى','الَّذي اَعْطَيْتُ عَلى',0,1,1.7333,'ا000',9),(106830,'الَّذي اَغْنَيْتَهُ','الَّذي اَغْنَيْتَهُ',0,1,1.6333,'ا000',9),(106831,'الَّذي اَغْنَيْتَهُ وَالضَّعيفُ','الَّذي اَغْنَيْتَهُ وَالضَّعيفُ',0,1,2,'ا000',9),(106832,'الَّذي اَقَلْتَهُ','الَّذي اَقَلْتَهُ',0,1,1.5667,'ا000',9),(106833,'الَّذي اَقَلْتَهُ وَاَنَا','الَّذي اَقَلْتَهُ وَاَنَا',0,1,1.8333,'ا000',9),(106834,'الَّذي اَمْهَلْتَني','الَّذي اَمْهَلْتَني',0,1,1.6333,'ا000',9),(106835,'الَّذي اَمْهَلْتَني فَما','الَّذي اَمْهَلْتَني فَما',0,1,1.8,'ا000',9),(106836,'الَّذي اُناديهِ','الَّذي اُناديهِ',0,1,1.5,'ا000',9),(106837,'الَّذي اُناديهِ كُلَّما','الَّذي اُناديهِ كُلَّما',0,1,1.7667,'ا000',9),(106838,'الَّذي بَعُدَ','الَّذي بَعُدَ',0,1,1.4333,'ا000',9),(106839,'الَّذي بَعُدَ فَلا','الَّذي بَعُدَ فَلا',0,1,1.6,'ا000',9),(106840,'الَّذي تَحَبَّبَ','الَّذي تَحَبَّبَ',0,1,1.5333,'ا000',9),(106841,'الَّذي تَحَبَّبَ اِلَيَّ','الَّذي تَحَبَّبَ اِلَيَّ',0,1,1.8,'ا000',9),(106842,'الَّذي تُفيضُ','الَّذي تُفيضُ',0,1,1.4333,'ا000',9),(106843,'الَّذي تُفيضُ سَيْبَكَ','الَّذي تُفيضُ سَيْبَكَ',0,1,1.7333,'ا000',9),(106844,'الَّذي حينَ','الَّذي حينَ',0,1,1.3667,'ا000',9),(106845,'الَّذي حينَ بُشِّرْتُ','الَّذي حينَ بُشِّرْتُ',0,1,1.7,'ا000',9),(106846,'الَّذي رَبَّيْتَهُ','الَّذي رَبَّيْتَهُ',0,1,1.6,'ا000',9),(106847,'الَّذي رَبَّيْتَهُ وَاَنَا','الَّذي رَبَّيْتَهُ وَاَنَا',0,1,1.8667,'ا000',9),(106848,'الَّذي رَزَقْتَني','الَّذي رَزَقْتَني',0,1,1.5667,'ا000',9),(106849,'الَّذي رَزَقْتَني مِنْ','الَّذي رَزَقْتَني مِنْ',0,1,1.7333,'ا000',9),(106850,'الَّذي رَفَعْتَهُ','الَّذي رَفَعْتَهُ',0,1,1.5667,'ا000',9),(106851,'الَّذي رَفَعْتَهُ وَاَنَا','الَّذي رَفَعْتَهُ وَاَنَا',0,1,1.8333,'ا000',9),(106852,'الَّذي سَتَرْتَهُ','الَّذي سَتَرْتَهُ',0,1,1.5667,'ا000',9),(106853,'الَّذي سَتَرْتَهُ وَالْخاطِئُ','الَّذي سَتَرْتَهُ وَالْخاطِئُ',0,1,1.9667,'ا000',9),(106854,'الَّذي شَفَيْتَهُ','الَّذي شَفَيْتَهُ',0,1,1.5667,'ا000',9),(106855,'الَّذي شَفَيْتَهُ وَالسّائِلُ','الَّذي شَفَيْتَهُ وَالسّائِلُ',0,1,1.9667,'ا000',9),(106856,'الَّذي عَصَيْتُ','الَّذي عَصَيْتُ',0,1,1.5,'ا000',9),(106857,'الَّذي عَصَيْتُ جَبّارَ','الَّذي عَصَيْتُ جَبّارَ',0,1,1.7667,'ا000',9),(106858,'الَّذي عَلى','الَّذي عَلى',0,1,1.3667,'ا000',9),(106859,'الَّذي عَلى سَيِّدِهِ','الَّذي عَلى سَيِّدِهِ',0,1,1.7,'ا000',9),(106860,'الَّذي عَلَّمْتَهُ','الَّذي عَلَّمْتَهُ',0,1,1.6,'ا000',9),(106861,'الَّذي عَلَّمْتَهُ وَاَنَا','الَّذي عَلَّمْتَهُ وَاَنَا',0,1,1.8667,'ا000',9),(106862,'الَّذي عِنْدَهُ','الَّذي عِنْدَهُ',0,1,1.5,'ا000',9),(106863,'الَّذي عِنْدَهُ مُفاتِحُ','الَّذي عِنْدَهُ مُفاتِحُ',0,1,1.8,'ا000',9),(106864,'الَّذي فَرَضْتَ','الَّذي فَرَضْتَ',0,1,1.5,'ا000',9),(106865,'الَّذي فَرَضْتَ صِيَامَهُ','الَّذي فَرَضْتَ صِيَامَهُ',0,1,1.8333,'ا000',9),(106866,'الَّذي قَوَّيْتَهُ','الَّذي قَوَّيْتَهُ',0,1,1.6,'ا000',9),(106867,'الَّذي قَوَّيْتَهُ وَالذَّليلُ','الَّذي قَوَّيْتَهُ وَالذَّليلُ',0,1,2,'ا000',9),(106868,'الَّذي كانَ','الَّذي كانَ',0,1,1.3667,'ا000',9),(106869,'الَّذي كانَ قَبْلَ','الَّذي كانَ قَبْلَ',0,1,1.6,'ا000',9),(106870,'الَّذي كَثَّرْتَهُ','الَّذي كَثَّرْتَهُ',0,1,1.6,'ا000',9),(106871,'الَّذي كَثَّرْتَهُ وَالْمُسْتَضْعَفُ','الَّذي كَثَّرْتَهُ وَالْمُسْتَضْعَفُ',0,1,2,'ا000',9),(106872,'الَّذي كَسَوْتَهُ','الَّذي كَسَوْتَهُ',0,1,1.5667,'ا000',9),(106873,'الَّذي كَسَوْتَهُ وَالْفَقيرُ','الَّذي كَسَوْتَهُ وَالْفَقيرُ',0,1,1.9667,'ا000',9),(106874,'الَّذي لا اَدْعُو','الَّذي لا اَدْعُو',0,1,1.5667,'ا000',9),(106875,'الَّذي لا اَرْجُو','الَّذي لا اَرْجُو',0,1,1.5667,'ا000',9),(106876,'الَّذي لا اِلـٰهَ','الَّذي لا اِلـٰهَ',0,1,1.5667,'ا000',9),(106877,'الَّذي لا تَنْقُصُ','الَّذي لا تَنْقُصُ',0,1,1.6,'ا000',9),(106878,'الَّذي لا شَريكَ','الَّذي لا شَريكَ',0,1,1.5333,'ا000',9),(106879,'الَّذي لا مُضادَّ','الَّذي لا مُضادَّ',0,1,1.5667,'ا000',9),(106880,'الَّذي لا يَضيقُ','الَّذي لا يَضيقُ',0,1,1.5333,'ا000',9),(106881,'الَّذي لا يَعْزُبُ','الَّذي لا يَعْزُبُ',0,1,1.6,'ا000',9),(106882,'الَّذي لا يَمُوتُ','الَّذي لا يَمُوتُ',0,1,1.5667,'ا000',9),(106883,'الَّذي لا يُحْصي','الَّذي لا يُحْصي',0,1,1.5333,'ا000',9),(106884,'الَّذي لا يُحْفيكَ','الَّذي لا يُحْفيكَ',0,1,1.6,'ا000',9),(106885,'الَّذي لا يُهْتَكُ','الَّذي لا يُهْتَكُ',0,1,1.6,'ا000',9),(106886,'الَّذي لَمْ','الَّذي لَمْ',0,1,1.3667,'ا000',9),(106887,'الَّذي لَمْ اَسْتَحْيِكَ','الَّذي لَمْ اَسْتَحْيِكَ',0,1,1.8,'ا000',9),(106888,'الَّذي لَمْ يَتَّخِذْ','الَّذي لَمْ يَتَّخِذْ',0,1,1.7,'ا000',9),(106889,'الَّذي لَوْلا','الَّذي لَوْلا',0,1,1.4333,'ا000',9),(106890,'الَّذي لَوْلا ما','الَّذي لَوْلا ما',0,1,1.5333,'ا000',9),(106891,'الَّذي لَيْسَ','الَّذي لَيْسَ',0,1,1.4333,'ا000',9),(106892,'الَّذي لَيْسَ شَيءٌ','الَّذي لَيْسَ شَيءٌ',0,1,1.6333,'ا000',9),(106893,'الَّذي لَيْسَ فِي','الَّذي لَيْسَ فِي',0,1,1.5667,'ا000',9),(106894,'الَّذي لَيْسَ كَمِثْلِكَ','الَّذي لَيْسَ كَمِثْلِكَ',0,1,1.8,'ا000',9),(106895,'الَّذي لَيْسَ كَمِثْلِهِ','الَّذي لَيْسَ كَمِثْلِهِ',0,1,1.8,'ا000',9),(106896,'الَّذي لَيْسَ لَهُ','الَّذي لَيْسَ لَهُ',0,1,1.6,'ا000',9),(106897,'الَّذي مِنْ','الَّذي مِنْ',0,1,1.3667,'ا000',9),(106898,'الَّذي مِنْ خَشْيَتِهِ','الَّذي مِنْ خَشْيَتِهِ',0,1,1.7333,'ا000',9),(106899,'الَّذي نَصَرْتَهُ','الَّذي نَصَرْتَهُ',0,1,1.5667,'ا000',9),(106900,'الَّذي نَصَرْتَهُ وَاَنَا','الَّذي نَصَرْتَهُ وَاَنَا',0,1,1.8333,'ا000',9),(106901,'الَّذي هَدانا','الَّذي هَدانا',0,1,1.4333,'ا000',9),(106902,'الَّذي هَدانا لِهذا','الَّذي هَدانا لِهذا',0,1,1.6333,'ا000',9),(106903,'الَّذي هَدَيْتَهُ','الَّذي هَدَيْتَهُ',0,1,1.5667,'ا000',9),(106904,'الَّذي هَدَيْتَهُ وَاَنَا','الَّذي هَدَيْتَهُ وَاَنَا',0,1,1.8333,'ا000',9),(106905,'الَّذي وَكَلَني','الَّذي وَكَلَني',0,1,1.5,'ا000',9),(106906,'الَّذي وَكَلَني اِلَيْهِ','الَّذي وَكَلَني اِلَيْهِ',0,1,1.8,'ا000',9),(106907,'الَّذي يَحْلُمُ','الَّذي يَحْلُمُ',0,1,1.5,'ا000',9),(106908,'الَّذي يَحْلُمُ عَنّي','الَّذي يَحْلُمُ عَنّي',0,1,1.7,'ا000',9),(106909,'الَّذي يَخْلُقُ','الَّذي يَخْلُقُ',0,1,1.5,'ا000',9),(106910,'الَّذي يَخْلُقُ وَلَمْ','الَّذي يَخْلُقُ وَلَمْ',0,1,1.7333,'ا000',9),(106911,'الَّذي يَعْلَمُ','الَّذي يَعْلَمُ',0,1,1.5,'ا000',9),(106912,'الَّذي يَعْلَمُ ما','الَّذي يَعْلَمُ ما',0,1,1.6,'ا000',9),(106913,'الَّذي يَغْبِطُهُ','الَّذي يَغْبِطُهُ',0,1,1.5667,'ا000',9),(106914,'الَّذي يَغْبِطُهُ بِهِ','الَّذي يَغْبِطُهُ بِهِ',0,1,1.7333,'ا000',9),(106915,'الَّذي يُؤْمِنُ','الَّذي يُؤْمِنُ',0,1,1.5,'ا000',9),(106916,'الَّذي يُؤْمِنُ الْخائِفينَ','الَّذي يُؤْمِنُ الْخائِفينَ',0,1,1.9,'ا000',9),(106917,'الَّذي يُجيبُني','الَّذي يُجيبُني',0,1,1.5,'ا000',9),(106918,'الَّذي يُجيبُني حينَ','الَّذي يُجيبُني حينَ',0,1,1.6667,'ا000',9),(106919,'الَّذي يُصَوِّرُكُمْ','الَّذي يُصَوِّرُكُمْ',0,1,1.6667,'ا000',9),(106920,'الَّذي يُصَوِّرُكُمْ فِي','الَّذي يُصَوِّرُكُمْ فِي',0,1,1.8,'ا000',9),(106921,'الَّذي يُميتُ','الَّذي يُميتُ',0,1,1.4333,'ا000',9),(106922,'الَّذي يُميتُ الاَحْياءَ','الَّذي يُميتُ الاَحْياءَ',0,1,1.8,'ا000',9),(106923,'الَّذي يُنْشِئُ','الَّذي يُنْشِئُ',0,1,1.5,'ا000',9),(106924,'الَّذي يُنْشِئُ السَّحابَ','الَّذي يُنْشِئُ السَّحابَ',0,1,1.8333,'ا000',9),(106925,'الَّذينَ','الَّذينَ',0,0,0.5333,'ا000',9),(106926,'الَّذينَ آمَنُوا','الَّذينَ آمَنُوا',0,1,1.5333,'ا000',9),(106927,'الَّذينَ آمَنُوا صَلُّوا','الَّذينَ آمَنُوا صَلُّوا',0,1,1.8,'ا000',9),(106928,'الَّذينَ اسْتَخْلَصْتَهُمْ','الَّذينَ اسْتَخْلَصْتَهُمْ',0,1,1.8667,'ا000',9),(106929,'الَّذينَ اسْتَخْلَصْتَهُمْ لِنَفْسِكَ','الَّذينَ اسْتَخْلَصْتَهُمْ لِنَفْسِكَ',0,1,2,'ا000',9),(106930,'الَّذينَ اَدْخَلْتَهُمْ','الَّذينَ اَدْخَلْتَهُمْ',0,1,1.7667,'ا000',9),(106931,'الَّذينَ اَدْخَلْتَهُمْ في','الَّذينَ اَدْخَلْتَهُمْ في',0,1,1.8667,'ا000',9),(106932,'الَّذينَ خَصَصْتَهُمْ','الَّذينَ خَصَصْتَهُمْ',0,1,1.7,'ا000',9),(106933,'الَّذينَ خَصَصْتَهُمْ بِوَحْيِكَ','الَّذينَ خَصَصْتَهُمْ بِوَحْيِكَ',0,1,2,'ا000',9),(106934,'الَّذينَ مِنْ','الَّذينَ مِنْ',0,1,1.4333,'ا000',9),(106935,'الَّذينَ مِنْ قَبْلِهِ','الَّذينَ مِنْ قَبْلِهِ',0,1,1.7333,'ا000',9),(106936,'الَّذينَ يُنبِئُونَ','الَّذينَ يُنبِئُونَ',0,1,1.6333,'ا000',9),(106937,'الَّذينَ يُنبِئُونَ عَنْكَ','الَّذينَ يُنبِئُونَ عَنْكَ',0,1,1.8667,'ا000',9),(106938,'الَّنذيرِ','الَّنذيرِ',0,0,0.6,'ا000',9),(106939,'الَّنذيرِ السِّراجِ','الَّنذيرِ السِّراجِ',0,1,1.6333,'ا000',9),(106940,'الَّنذيرِ السِّراجِ الْمُنيرِ','الَّنذيرِ السِّراجِ الْمُنيرِ',0,1,1.9667,'ا000',9),(106941,'الْبائِسِ','الْبائِسِ',0,0,0.6,'ا000',9),(106942,'الْبائِسِ الْفَقيرِ','الْبائِسِ الْفَقيرِ',0,1,1.6333,'ا000',9),(106943,'الْبائِسِ الْفَقيرِ هذا','الْبائِسِ الْفَقيرِ هذا',0,1,1.7667,'ا000',9),(106944,'الْباسِطِ','الْباسِطِ',0,0,0.6,'ا000',9),(106945,'الْباسِطِ بِالْجُودِ','الْباسِطِ بِالْجُودِ',0,1,1.6667,'ا000',9),(106946,'الْباسِطِ بِالْجُودِ يَدَهُ','الْباسِطِ بِالْجُودِ يَدَهُ',0,1,1.9,'ا000',9),(106947,'الْبَحْرِ','الْبَحْرِ',0,0,0.6,'ا000',9),(106948,'الْبَحْرِ لِمُوسى','الْبَحْرِ لِمُوسى',0,1,1.5667,'ا000',9),(106949,'الْبَحْرِ لِمُوسى اللَّيلَةَ','الْبَحْرِ لِمُوسى اللَّيلَةَ',0,1,1.9333,'ا000',9),(106950,'الْبَديءُ','الْبَديءُ',0,0,0.6,'ا000',9),(106951,'الْبَديءُ الْبَديعُ','الْبَديءُ الْبَديعُ',0,1,1.6333,'ا000',9),(106952,'الْبَديءُ الْبَديعُ الَّذي','الْبَديءُ الْبَديعُ الَّذي',0,1,1.8667,'ا000',9),(106953,'الْبَديعُ','الْبَديعُ',0,0,0.6,'ا000',9),(106954,'الْبَديعُ الَّذي','الْبَديعُ الَّذي',0,1,1.5333,'ا000',9),(106955,'الْبَديعُ الَّذي لَيْسَ','الْبَديعُ الَّذي لَيْسَ',0,1,1.7667,'ا000',9),(106956,'الْبَدَنِ','الْبَدَنِ',0,0,0.6,'ا000',9),(106957,'الْبَدَنِ وَالسَّلامَةَ','الْبَدَنِ وَالسَّلامَةَ',0,1,1.7667,'ا000',9),(106958,'الْبَدَنِ وَالسَّلامَةَ فِي','الْبَدَنِ وَالسَّلامَةَ فِي',0,1,1.9,'ا000',9),(106959,'الْبَرَكَةَ','الْبَرَكَةَ',0,0,0.7333,'ا000',9),(106960,'الْبَرَكَةَ وَاَحْسِنْ','الْبَرَكَةَ وَاَحْسِنْ',0,1,1.7333,'ا000',9),(106961,'الْبَرَكَةَ وَاَحْسِنْ لي','الْبَرَكَةَ وَاَحْسِنْ لي',0,1,1.8333,'ا000',9),(106962,'الْبَرِّ','الْبَرِّ',0,0,0.5333,'ا000',9),(106963,'الْبَرِّ وَالْبَحْر','الْبَرِّ وَالْبَحْر',0,1,1.6333,'ا000',9),(106964,'الْبَرِّ وَالْبَحْر لا','الْبَرِّ وَالْبَحْر لا',0,1,1.7333,'ا000',9),(106965,'الْبَرِّ وَالْبَحْرِ','الْبَرِّ وَالْبَحْرِ',0,1,1.6667,'ا000',9),(106966,'الْبَرِّ وَالْبَحْرِ وَما','الْبَرِّ وَالْبَحْرِ وَما',0,1,1.8333,'ا000',9),(106967,'الْبَرِّ وَالْبَحْرِ وَيَسْمَعُ','الْبَرِّ وَالْبَحْرِ وَيَسْمَعُ',0,1,2,'ا000',9),(106968,'الْبَشيرِ','الْبَشيرِ',0,0,0.6,'ا000',15),(106969,'الْبَشيرِ الَّنذيرِ','الْبَشيرِ الَّنذيرِ',0,1,1.6333,'ا000',9),(106970,'الْبَشيرِ الَّنذيرِ السِّراجِ','الْبَشيرِ الَّنذيرِ السِّراجِ',0,1,1.9667,'ا000',9),(106971,'الْبَصيرُ 9','الْبَصيرُ 9',0,1,1.3667,'ا000',9),(106972,'الْبَصيرُ 9 سُبْحـانَ','الْبَصيرُ 9 سُبْحـانَ',0,1,1.7,'ا000',9),(106973,'الْبَصيرُ وَهذَا','الْبَصيرُ وَهذَا',0,1,1.5333,'ا000',9),(106974,'الْبَصيرُ وَهذَا شَهْرٌ','الْبَصيرُ وَهذَا شَهْرٌ',0,1,1.7667,'ا000',9),(106975,'الْبَصيرِ','الْبَصيرِ',0,0,0.6,'ا000',9),(106976,'الْبَصيرِ الَّذي','الْبَصيرِ الَّذي',0,1,1.5333,'ا000',9),(106977,'الْبَصيرِ الَّذي لَيْسَ','الْبَصيرِ الَّذي لَيْسَ',0,1,1.7667,'ا000',9),(106978,'الْبَصيرِ الْعَليمِ','الْبَصيرِ الْعَليمِ',0,1,1.6333,'ا000',9),(106979,'الْبَصيرِ الْعَليمِ سُبْحـانَ','الْبَصيرِ الْعَليمِ سُبْحـانَ',0,1,1.9667,'ا000',9),(106980,'الْبَصيرِ الْواسِعِ','الْبَصيرِ الْواسِعِ',0,1,1.6333,'ا000',9),(106981,'الْبَصيرِ الْواسِعِ سُبْحـانَ','الْبَصيرِ الْواسِعِ سُبْحـانَ',0,1,1.9667,'ا000',9),(106982,'الْبَطّالينَ','الْبَطّالينَ',0,0,0.8,'ا000',9),(106983,'الْبَطّالينَ فَبَيْني','الْبَطّالينَ فَبَيْني',0,1,1.7,'ا000',9),(106984,'الْبَطّالينَ فَبَيْني وَبَيْنَهُمْ','الْبَطّالينَ فَبَيْني وَبَيْنَهُمْ',0,1,2,'ا000',9),(106985,'الْبَلَدِ','الْبَلَدِ',0,0,0.6,'ا000',9),(106986,'الْبَلَدِ الْحرامِ','الْبَلَدِ الْحرامِ',0,1,1.6,'ا000',9),(106987,'الْبَلَدِ الْحرامِ وَرَبَّ','الْبَلَدِ الْحرامِ وَرَبَّ',0,1,1.8667,'ا000',9),(106988,'الْبَهاءِ','الْبَهاءِ',0,0,0.6,'ا000',9),(106989,'الْبَهاءِ وَالنَّضْرَةِ','الْبَهاءِ وَالنَّضْرَةِ',0,1,1.7667,'ا000',9),(106990,'الْبَهاءِ وَالنَّضْرَةِ وَالسُّرُورِ','الْبَهاءِ وَالنَّضْرَةِ وَالسُّرُورِ',0,1,2,'ا000',9),(106991,'الْبَيْتِ الْجَديدِ','الْبَيْتِ الْجَديدِ',0,1,1.6333,'ا000',9),(106992,'الْبَيْتِ الْجَديدِ غُرْبَتي','الْبَيْتِ الْجَديدِ غُرْبَتي',0,1,1.9333,'ا000',9),(106993,'الْبُشْرى','الْبُشْرى',0,0,0.6,'ا000',9),(106994,'الْبُشْرى يَوْمَ','الْبُشْرى يَوْمَ',0,1,1.5333,'ا000',9),(106995,'الْبُشْرى يَوْمَ تُقَلَّبُ','الْبُشْرى يَوْمَ تُقَلَّبُ',0,1,1.8667,'ا000',9),(106996,'الْبِحارُ','الْبِحارُ',0,0,0.6,'ا000',9),(106997,'الْبِحارُ وَمَنْ','الْبِحارُ وَمَنْ',0,1,1.5333,'ا000',9),(106998,'الْبِحارُ وَمَنْ يَسْبَحُ','الْبِحارُ وَمَنْ يَسْبَحُ',0,1,1.8333,'ا000',9),(106999,'الْجاحِدينَ','الْجاحِدينَ',0,0,0.7333,'ا000',9),(107000,'الْجاحِدينَ بِرُبُوبِيَّتِكَ','الْجاحِدينَ بِرُبُوبِيَّتِكَ',0,1,1.9333,'ا000',9),(107001,'الْجاحِدينَ بِرُبُوبِيَّتِكَ فَكَيْفَ','الْجاحِدينَ بِرُبُوبِيَّتِكَ فَكَيْفَ',0,1,2,'ا000',9),(107002,'الْجاهِلَ','الْجاهِلَ',0,0,0.6,'ا000',9),(107003,'الْجاهِلَ وَجُدْ','الْجاهِلَ وَجُدْ',0,1,1.5333,'ا000',9),(107004,'الْجاهِلَ وَجُدْ عَلَيْهِ','الْجاهِلَ وَجُدْ عَلَيْهِ',0,1,1.8333,'ا000',9),(107005,'الْجاهِلُ','الْجاهِلُ',0,0,0.6,'ا000',9),(107006,'الْجاهِلُ الَّذي','الْجاهِلُ الَّذي',0,1,1.5333,'ا000',9),(107007,'الْجاهِلُ الَّذي عَلَّمْتَهُ','الْجاهِلُ الَّذي عَلَّمْتَهُ',0,1,1.9333,'ا000',9),(107008,'الْجَبّارِ','الْجَبّارِ',0,0,0.6667,'ا000',9),(107009,'الْجَبّارِ الْجَوادِ','الْجَبّارِ الْجَوادِ',0,1,1.6667,'ا000',9),(107010,'الْجَبّارِ الْجَوادِ سُبْحـانَ','الْجَبّارِ الْجَوادِ سُبْحـانَ',0,1,2,'ا000',9),(107011,'الْجَديدِ','الْجَديدِ',0,0,0.6,'ا000',9),(107012,'الْجَديدِ غُرْبَتي','الْجَديدِ غُرْبَتي',0,1,1.6,'ا000',9),(107013,'الْجَديدِ غُرْبَتي حَتّى','الْجَديدِ غُرْبَتي حَتّى',0,1,1.8,'ا000',9),(107014,'الْجَسيمُ','الْجَسيمُ',0,0,0.6,'ا000',9),(107015,'الْجَسيمُ اَيْنَ','الْجَسيمُ اَيْنَ',0,1,1.5333,'ا000',9),(107016,'الْجَسيمُ اَيْنَ اِحْسانُكَ','الْجَسيمُ اَيْنَ اِحْسانُكَ',0,1,1.9,'ا000',9),(107017,'الْجَلالِ والاِكْرامِ','الْجَلالِ والاِكْرامِ',0,1,1.7,'ا000',9),(107018,'الْجَلالِ والاِكْرامِ وَلِيُّ','الْجَلالِ والاِكْرامِ وَلِيُّ',0,1,1.9667,'ا000',9),(107019,'الْجَلالِ وَالإكْرامِ','الْجَلالِ وَالإكْرامِ',0,1,1.7,'ا000',9),(107020,'الْجَلالِ وَالإكْرامِ اَللّـهُمَّ','الْجَلالِ وَالإكْرامِ اَللّـهُمَّ',0,1,2,'ا000',9),(107021,'الْجَلالِ وَالإِكْرامِ','الْجَلالِ وَالإِكْرامِ',0,1,1.7333,'ا000',9),(107022,'الْجَلالِ وَالإِكْرامِ وَالْفَضْلِ','الْجَلالِ وَالإِكْرامِ وَالْفَضْلِ',0,1,2,'ا000',9),(107023,'الْجَلالِ وَالاِكْرامِ','الْجَلالِ وَالاِكْرامِ',0,1,1.7333,'ا000',15),(107024,'الْجَلالِ وَالاِكْرامِ allah\'ım','الْجَلالِ وَالاِكْرامِ allah',0,1,2,'ا450',9),(107025,'الْجَلالِ وَالاِكْرامِ حَبِّبْ','الْجَلالِ وَالاِكْرامِ حَبِّبْ',0,1,2,'ا000',9),(107026,'الْجَليلُ','الْجَليلُ',0,0,0.6,'ا000',9),(107027,'الْجَليلُ اَيْنَ','الْجَليلُ اَيْنَ',0,1,1.5333,'ا000',9),(107028,'الْجَليلُ اَيْنَ فَرَجُكَ','الْجَليلُ اَيْنَ فَرَجُكَ',0,1,1.8333,'ا000',9),(107029,'الْجَليلِ','الْجَليلِ',0,0,0.6,'ا000',9),(107030,'الْجَليلِ الرُّشا','الْجَليلِ الرُّشا',0,1,1.5667,'ا000',9),(107031,'الْجَليلِ الرُّشا اَنَا','الْجَليلِ الرُّشا اَنَا',0,1,1.7667,'ا000',9),(107032,'الْجَميلُ','الْجَميلُ',0,0,0.6,'ا000',9),(107033,'الْجَميلُ اَيْنَ','الْجَميلُ اَيْنَ',0,1,1.5333,'ا000',9),(107034,'الْجَميلُ اَيْنَ عَفْوُكَ','الْجَميلُ اَيْنَ عَفْوُكَ',0,1,1.8333,'ا000',9),(107035,'الْجَنَّةَ بِرَحْمَتِكَ وَاَعِنّي','الْجَنَّةَ بِرَحْمَتِكَ وَاَعِنّي',0,1,2,'ا000',9),(107036,'الْجَنَّةَ بِرَحْمَتِكَ وَزَوِّجْني','الْجَنَّةَ بِرَحْمَتِكَ وَزَوِّجْني',0,1,2,'ا000',9),(107037,'الْجَنَّةَ بِرَحْمَتِكَ يَا','الْجَنَّةَ بِرَحْمَتِكَ يَا',0,1,1.9,'ا000',9),(107038,'الْجَنَّةَ فَفي','الْجَنَّةَ فَفي',0,1,1.5,'ا000',9),(107039,'الْجَنَّةَ فَفي ذلِكَ','الْجَنَّةَ فَفي ذلِكَ',0,1,1.7,'ا000',9),(107040,'الْجَنَّةَ يا','الْجَنَّةَ يا',0,1,1.4333,'ا000',9),(107041,'الْجَنَّةَ يا وَهّابَ','الْجَنَّةَ يا وَهّابَ',0,1,1.7,'ا000',9),(107042,'الْجَنَّةِ','الْجَنَّةِ',0,0,0.6667,'ا000',9),(107043,'الْجَنَّةِ عِنْدَكَ','الْجَنَّةِ عِنْدَكَ',0,1,1.6333,'ا000',9),(107044,'الْجَنَّةِ عِنْدَكَ مَنْزِلاً','الْجَنَّةِ عِنْدَكَ مَنْزِلاً',0,1,1.9667,'ا000',9),(107045,'الْجَنَّةِ وَلُحُومِ','الْجَنَّةِ وَلُحُومِ',0,1,1.6667,'ا000',9),(107046,'الْجَنَّةِ وَلُحُومِ الطَّيْرِ','الْجَنَّةِ وَلُحُومِ الطَّيْرِ',0,1,2,'ا000',9),(107047,'الْجَنَّةِ يا','الْجَنَّةِ يا',0,1,1.4333,'ا000',9),(107048,'الْجَنَّةِ يا وَهّابَ','الْجَنَّةِ يا وَهّابَ',0,1,1.7,'ا000',9),(107049,'الْجَوادُ','الْجَوادُ',0,0,0.6,'ا000',9),(107050,'الْجَوادُ الَّذي','الْجَوادُ الَّذي',0,1,1.5333,'ا000',9),(107051,'الْجَوادُ الَّذي لا','الْجَوادُ الَّذي لا',0,1,1.6333,'ا000',9),(107052,'الْجَوادِ','الْجَوادِ',0,0,0.6,'ا000',9),(107053,'الْجَوادِ سُبْحـانَ','الْجَوادِ سُبْحـانَ',0,1,1.6333,'ا000',9),(107054,'الْجَوادِ سُبْحـانَ الْكَريمِ','الْجَوادِ سُبْحـانَ الْكَريمِ',0,1,1.9667,'ا000',9),(107055,'الْجِدَّ','الْجِدَّ',0,0,0.5333,'ا000',9),(107056,'الْجِدَّ وَالاجْتِهادَ','الْجِدَّ وَالاجْتِهادَ',0,1,1.7333,'ا000',9),(107057,'الْجِدَّ وَالاجْتِهادَ والْقُوَّةَ','الْجِدَّ وَالاجْتِهادَ والْقُوَّةَ',0,1,2,'ا000',9),(107058,'الْجِسْمِ','الْجِسْمِ',0,0,0.6,'ا000',9),(107059,'الْجِسْمِ وَالْقُوَّةَ','الْجِسْمِ وَالْقُوَّةَ',0,1,1.7333,'ا000',9),(107060,'الْجِسْمِ وَالْقُوَّةَ فِي','الْجِسْمِ وَالْقُوَّةَ فِي',0,1,1.8667,'ا000',9),(107061,'الْجِنانِ','الْجِنانِ',0,0,0.6,'ا000',13),(107062,'الْجِنانِ وَعَلى','الْجِنانِ وَعَلى',0,1,1.5333,'ا000',9),(107063,'الْجِنانِ وَعَلى مالِكٍ','الْجِنانِ وَعَلى مالِكٍ',0,1,1.7667,'ا000',9),(107064,'الْجَّنَةِ','الْجَّنَةِ',0,0,0.6667,'ا000',9),(107065,'الْجَّنَةِ وَصَلِّ','الْجَّنَةِ وَصَلِّ',0,1,1.6,'ا000',9),(107066,'الْجَّنَةِ وَصَلِّ عَلى','الْجَّنَةِ وَصَلِّ عَلى',0,1,1.7667,'ا000',9),(107067,'الْحافِظَيْنِ','الْحافِظَيْنِ',0,0,0.8667,'ا000',9),(107068,'الْحافِظَيْنِ عَلَيَّ','الْحافِظَيْنِ عَلَيَّ',0,1,1.7,'ا000',9),(107069,'الْحافِظَيْنِ عَلَيَّ بِالصَّلاةِ','الْحافِظَيْنِ عَلَيَّ بِالصَّلاةِ',0,1,2,'ا000',9),(107070,'الْحاكِمينَ','الْحاكِمينَ',0,0,0.7333,'ا000',9),(107071,'الْحاكِمينَ وَاَكْرَمُ','الْحاكِمينَ وَاَكْرَمُ',0,1,1.7333,'ا000',9),(107072,'الْحاكِمينَ وَاَكْرَمُ الأَكْرَمينَ','الْحاكِمينَ وَاَكْرَمُ الأَكْرَمينَ',0,1,2,'ا000',9),(107073,'الْحرامِ','الْحرامِ',0,0,0.5333,'ا000',9),(107074,'الْحرامِ وَرَبَّ','الْحرامِ وَرَبَّ',0,1,1.5333,'ا000',9),(107075,'الْحرامِ وَرَبَّ الرُّكْنِ','الْحرامِ وَرَبَّ الرُّكْنِ',0,1,1.8667,'ا000',9),(107076,'الْحرامِ وَقَتْلاً','الْحرامِ وَقَتْلاً',0,1,1.6,'ا000',9),(107077,'الْحرامِ وَقَتْلاً في','الْحرامِ وَقَتْلاً في',0,1,1.7,'ا000',9),(107078,'الْحَبِّ','الْحَبِّ',0,0,0.5333,'ا000',9),(107079,'الْحَبِّ وَالنَّوى','الْحَبِّ وَالنَّوى',0,1,1.6,'ا000',9),(107080,'الْحَبِّ وَالنَّوى سُبْحـانَ','الْحَبِّ وَالنَّوى سُبْحـانَ',0,1,1.9333,'ا000',9),(107081,'الْحَجَّ','الْحَجَّ',0,0,0.5333,'ا000',9),(107082,'الْحَجَّ وَالْعُمْرَةَ','الْحَجَّ وَالْعُمْرَةَ',0,1,1.7333,'ا000',9),(107083,'الْحَجَّ وَالْعُمْرَةَ في','الْحَجَّ وَالْعُمْرَةَ في',0,1,1.8333,'ا000',9),(107084,'الْحَجَّ وَالْعُمْرَةَ والجِدَّ','الْحَجَّ وَالْعُمْرَةَ والجِدَّ',0,1,2,'ا000',9),(107085,'الْحَرامِ الْمَبْرُورِ حَجُّهُمْ','الْحَرامِ الْمَبْرُورِ حَجُّهُمْ',0,1,2,'ا000',9),(107086,'الْحَرامِ سَبيلاً','الْحَرامِ سَبيلاً',0,1,1.5667,'ا000',9),(107087,'الْحَرامِ سَبيلاً حِجَّةً','الْحَرامِ سَبيلاً حِجَّةً',0,1,1.8333,'ا000',9),(107088,'الْحَرامِ في عامِنا','الْحَرامِ في عامِنا',0,1,1.6333,'ا000',9),(107089,'الْحَرامِ في هذَا','الْحَرامِ في هذَا',0,1,1.5667,'ا000',9),(107090,'الْحَرامِ فِي','الْحَرامِ فِي',0,1,1.4333,'ا000',9),(107091,'الْحَرامِ فِي عامي','الْحَرامِ فِي عامي',0,1,1.6,'ا000',9),(107092,'الْحَسَنِ بْنِ','الْحَسَنِ بْنِ',0,1,1.4667,'ا000',9),(107093,'الْحَسَنِ بْنِ عَلِيٍّ','الْحَسَنِ بْنِ عَلِيٍّ',0,1,1.7333,'ا000',9),(107094,'الْحَسَنِ وَالْحُسَيْنِ','الْحَسَنِ وَالْحُسَيْنِ',0,1,1.7667,'ا000',9),(107095,'الْحَسَنِ وَالْحُسَيْنِ اِمامَىِ','الْحَسَنِ وَالْحُسَيْنِ اِمامَىِ',0,1,2,'ا000',9),(107096,'الْحَسَنِ وَالْحُسَيْنِ سَيِّدَيْ','الْحَسَنِ وَالْحُسَيْنِ سَيِّدَيْ',0,1,2,'ا000',9),(107097,'الْحَسْرَةِ','الْحَسْرَةِ',0,0,0.7333,'ا000',9),(107098,'الْحَسْرَةِ وَالنَّدامَةِ','الْحَسْرَةِ وَالنَّدامَةِ',0,1,1.8333,'ا000',9),(107099,'الْحَسْرَةِ وَالنَّدامَةِ بَيِّضْ','الْحَسْرَةِ وَالنَّدامَةِ بَيِّضْ',0,1,2,'ا000',9),(107100,'الْحَقِّ','الْحَقِّ',0,0,0.5333,'ا000',13),(107101,'الْحَقِّ آمينَ','الْحَقِّ آمينَ',0,1,1.4667,'ا000',9),(107102,'الْحَقِّ آمينَ اَللّـهُمَّ','الْحَقِّ آمينَ اَللّـهُمَّ',0,1,1.8667,'ا000',9),(107103,'الْحَقِّ بِإِذْنِكَ','الْحَقِّ بِإِذْنِكَ',0,1,1.6333,'ا000',9),(107104,'الْحَقِّ بِإِذْنِكَ اِنَّكَ','الْحَقِّ بِإِذْنِكَ اِنَّكَ',0,1,1.9,'ا000',9),(107105,'الْحَقِّ فَحَمِّلْناهُ','الْحَقِّ فَحَمِّلْناهُ',0,1,1.7333,'ا000',9),(107106,'الْحَقِّ فَحَمِّلْناهُ وَما','الْحَقِّ فَحَمِّلْناهُ وَما',0,1,1.9,'ا000',9),(107107,'الْحَقِّ فِى','الْحَقِّ فِى',0,1,1.4,'ا000',9),(107108,'الْحَقِّ فِى السِّرِّ','الْحَقِّ فِى السِّرِّ',0,1,1.7,'ا000',9),(107109,'الْحَقِّ مَخافَةَ','الْحَقِّ مَخافَةَ',0,1,1.5667,'ا000',9),(107110,'الْحَقِّ مَخافَةَ اَحَدٍ','الْحَقِّ مَخافَةَ اَحَدٍ',0,1,1.8,'ا000',9),(107111,'الْحَكيمُ','الْحَكيمُ',0,0,0.6,'ا000',9),(107112,'الْحَكيمُ 10','الْحَكيمُ 10',0,1,1.4,'ا000',9),(107113,'الْحَكيمُ 10 سُبْحـانَ','الْحَكيمُ 10 سُبْحـانَ',0,1,1.7333,'ا000',9),(107114,'الْحَكيمُ 3','الْحَكيمُ 3',0,1,1.3667,'ا000',9),(107115,'الْحَكيمُ 3 سُبْحـانَ','الْحَكيمُ 3 سُبْحـانَ',0,1,1.7,'ا000',9),(107116,'الْحَكيمِ مِنَ','الْحَكيمِ مِنَ',0,1,1.4667,'ا000',9),(107117,'الْحَكيمِ مِنَ الْقَضاءِ','الْحَكيمِ مِنَ الْقَضاءِ',0,1,1.8,'ا000',9),(107118,'الْحَلالِ الطَّيِّبِ','الْحَلالِ الطَّيِّبِ',0,1,1.6667,'ا000',9),(107119,'الْحَلالِ الطَّيِّبِ اَيْ','الْحَلالِ الطَّيِّبِ اَيْ',0,1,1.8333,'ا000',9),(107120,'الْحَليمُ','الْحَليمُ',0,0,0.6,'ا000',9),(107121,'الْحَليمُ الْعَظيمُ','الْحَليمُ الْعَظيمُ',0,1,1.6333,'ا000',9),(107122,'الْحَليمُ الْعَظيمُ الْكَريمُ','الْحَليمُ الْعَظيمُ الْكَريمُ',0,1,1.9667,'ا000',9),(107123,'الْحَليمِ','الْحَليمِ',0,0,0.6,'ا000',9),(107124,'الْحَليمِ سُبْحـانَ','الْحَليمِ سُبْحـانَ',0,1,1.6333,'ا000',9),(107125,'الْحَليمِ سُبْحـانَ الْبَصيرِ','الْحَليمِ سُبْحـانَ الْبَصيرِ',0,1,1.9667,'ا000',9),(107126,'الْحَمْدُ حَمْداً','الْحَمْدُ حَمْداً',0,1,1.5667,'ا000',9),(107127,'الْحَمْدُ حَمْداً لا','الْحَمْدُ حَمْداً لا',0,1,1.6667,'ا000',9),(107128,'الْحَمْدُ عَلى','الْحَمْدُ عَلى',0,1,1.4667,'ا000',9),(107129,'الْحَمْدُ عَلى بَسْطِ','الْحَمْدُ عَلى بَسْطِ',0,1,1.7,'ا000',9),(107130,'الْحَمْدُ عَلى حِلْمِكَ','الْحَمْدُ عَلى حِلْمِكَ',0,1,1.7667,'ا000',9),(107131,'الْحَمْدُ عَلى ما','الْحَمْدُ عَلى ما',0,1,1.5667,'ا000',9),(107132,'الْحَمْدُ وَالْمَنُّ','الْحَمْدُ وَالْمَنُّ',0,1,1.6667,'ا000',9),(107133,'الْحَمْدُ وَالْمَنُّ وَالتَّفَضُّلُ','الْحَمْدُ وَالْمَنُّ وَالتَّفَضُّلُ',0,1,2,'ا000',9),(107134,'الْحَمْدُ وَالَْمَجْدُ','الْحَمْدُ وَالَْمَجْدُ',0,1,1.7333,'ا000',9),(107135,'الْحَمْدُ وَالَْمَجْدُ وَالْعَظَمةُ','الْحَمْدُ وَالَْمَجْدُ وَالْعَظَمةُ',0,1,2,'ا000',9),(107136,'الْحَنّانِ','الْحَنّانِ',0,0,0.6667,'ا000',9),(107137,'الْحَنّانِ الْمَنّانِ','الْحَنّانِ الْمَنّانِ',0,1,1.7,'ا000',9),(107138,'الْحَنّانِ الْمَنّانِ سُبْحـانَ','الْحَنّانِ الْمَنّانِ سُبْحـانَ',0,1,2,'ا000',9),(107139,'الْحَياءِ','الْحَياءِ',0,0,0.6,'ا000',9),(107140,'الْحَياءِ سِتْرُكَ','الْحَياءِ سِتْرُكَ',0,1,1.6,'ا000',9),(107141,'الْحَياءِ سِتْرُكَ عَلَيَّ','الْحَياءِ سِتْرُكَ عَلَيَّ',0,1,1.8667,'ا000',9),(107142,'الْحَيَّ','الْحَيَّ',0,0,0.5333,'ا000',9),(107143,'الْحَيَّ مِنَ','الْحَيَّ مِنَ',0,1,1.4333,'ا000',9),(107144,'الْحَيَّ مِنَ الْمَيِّتِ','الْحَيَّ مِنَ الْمَيِّتِ',0,1,1.8,'ا000',9),(107145,'الْحَيُّ الْقَيُّومُ','الْحَيُّ الْقَيُّومُ',0,1,1.6667,'ا000',9),(107146,'الْحَيُّ الْقَيُّومُ الْحَليمُ','الْحَيُّ الْقَيُّومُ الْحَليمُ',0,1,2,'ا000',9),(107147,'الْحَيِّ وَتَرْزُقُ','الْحَيِّ وَتَرْزُقُ',0,1,1.6333,'ا000',9),(107148,'الْحَيِّ وَتَرْزُقُ مَنْ','الْحَيِّ وَتَرْزُقُ مَنْ',0,1,1.8,'ا000',9),(107149,'الْحُسَيْنِ اِمامِ','الْحُسَيْنِ اِمامِ',0,1,1.6,'ا000',9),(107150,'الْحُسَيْنِ اِمامِ الْمُسْلِمينَ','الْحُسَيْنِ اِمامِ الْمُسْلِمينَ',0,1,2,'ا000',9),(107151,'الْحُسَيْنِ وَمُحَمَّدِ','الْحُسَيْنِ وَمُحَمَّدِ',0,1,1.7667,'ا000',9),(107152,'الْحُسَيْنِ وَمُحَمَّدِ ابْنِ','الْحُسَيْنِ وَمُحَمَّدِ ابْنِ',0,1,1.9667,'ا000',9),(107153,'الْحُكْمِ','الْحُكْمِ',0,0,0.6,'ا000',9),(107154,'الْحُكْمِ ارْحَمْ','الْحُكْمِ ارْحَمْ',0,1,1.5667,'ا000',9),(107155,'الْحُكْمِ ارْحَمْ في','الْحُكْمِ ارْحَمْ في',0,1,1.6667,'ا000',9),(107156,'الْحُورِ','الْحُورِ',0,0,0.5333,'ا000',9),(107157,'الْحُورِ الْعينِ','الْحُورِ الْعينِ',0,1,1.5333,'ا000',9),(107158,'الْحُورِ الْعينِ بِرَحْمَتِكَ','الْحُورِ الْعينِ بِرَحْمَتِكَ',0,1,1.9667,'ا000',9),(107159,'الْحُورِ الْعينِ بِفَضْلِكَ','الْحُورِ الْعينِ بِفَضْلِكَ',0,1,1.9,'ا000',9),(107160,'الْحِلِّ','الْحِلِّ',0,0,0.5333,'ا000',9),(107161,'الْحِلِّ وَالْحَرامِ','الْحِلِّ وَالْحَرامِ',0,1,1.6667,'ا000',9),(107162,'الْحِلِّ وَالْحَرامِ اَبْلِغْ','الْحِلِّ وَالْحَرامِ اَبْلِغْ',0,1,1.9667,'ا000',9),(107163,'الْخائِفينَ','الْخائِفينَ',0,0,0.7333,'ا000',13),(107164,'الْخائِفينَ وَيُنَجِّي','الْخائِفينَ وَيُنَجِّي',0,1,1.7333,'ا000',9),(107165,'الْخائِفينَ وَيُنَجِّي الصّالِحينَ','الْخائِفينَ وَيُنَجِّي الصّالِحينَ',0,1,2,'ا000',9),(107166,'الْخائِفُ','الْخائِفُ',0,0,0.6,'ا000',9),(107167,'الْخائِفُ الَّذي','الْخائِفُ الَّذي',0,1,1.5333,'ا000',9),(107168,'الْخائِفِ','الْخائِفِ',0,0,0.6,'ا000',9),(107169,'الْخائِفِ الْمُسْتَجيرِ','الْخائِفِ الْمُسْتَجيرِ',0,1,1.7667,'ا000',9),(107170,'الْخائِفِ الْمُسْتَجيرِ هذا','الْخائِفِ الْمُسْتَجيرِ هذا',0,1,1.9,'ا000',9),(107171,'الْخاشِعينَ','الْخاشِعينَ',0,0,0.7333,'ا000',13),(107172,'الْخاشِعينَ اَللّـهُمَّ','الْخاشِعينَ اَللّـهُمَّ',0,1,1.7667,'ا000',9),(107173,'الْخاشِعينَ اَللّـهُمَّ 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شَأنٍ',0,1,1.6667,'ا000',9),(107188,'الْخَلَفِ','الْخَلَفِ',0,0,0.6,'ا000',9),(107189,'الْخَلَفِ مِنْ','الْخَلَفِ مِنْ',0,1,1.4667,'ا000',9),(107190,'الْخَلَفِ مِنْ بَعْدِهِ','الْخَلَفِ مِنْ بَعْدِهِ',0,1,1.7667,'ا000',9),(107191,'الْخَلْقَ','الْخَلْقَ',0,0,0.6,'ا000',9),(107192,'الْخَلْقَ لَكَ','الْخَلْقَ لَكَ',0,1,1.4667,'ا000',9),(107193,'الْخَلْقَ لَكَ وَالأَمْرَ','الْخَلْقَ لَكَ وَالأَمْرَ',0,1,1.8333,'ا000',9),(107194,'الْخَلْقُ وَالأَمْرُ','الْخَلْقُ وَالأَمْرُ',0,1,1.6667,'ا000',9),(107195,'الْخَلْقُ وَالأَمْرُ تَبارَكَ','الْخَلْقُ وَالأَمْرُ تَبارَكَ',0,1,1.9667,'ا000',9),(107196,'الْخَلْقِ اَللّـهُمَّ','الْخَلْقِ اَللّـهُمَّ',0,1,1.7,'ا000',9),(107197,'الْخَلْقِ اَللّـهُمَّ اِنّا','الْخَلْقِ اَللّـهُمَّ اِنّا',0,1,1.9,'ا000',9),(107198,'الْخَلْقِ اَمْرُهُ','الْخَلْقِ اَمْرُهُ',0,1,1.6,'ا000',9),(107199,'الْخَلْقِ اَمْرُهُ وَحَمْدُهُ','الْخَلْقِ اَمْرُهُ وَحَمْدُهُ',0,1,1.9667,'ا000',9),(107200,'الْخَلْقِ باسِطِ','الْخَلْقِ باسِطِ',0,1,1.5333,'ا000',9),(107201,'الْخَلْقِ باسِطِ الرِّزْقِ','الْخَلْقِ باسِطِ الرِّزْقِ',0,1,1.8667,'ا000',9),(107202,'الْخَلْقِ ما','الْخَلْقِ ما',0,1,1.4,'ا000',9),(107203,'الْخَلْقِ ما يَشاءُ','الْخَلْقِ ما يَشاءُ',0,1,1.6333,'ا000',9),(107204,'الْخَوْفِ','الْخَوْفِ',0,0,0.6,'ا000',9),(107205,'الْخَوْفِ عَنّي','الْخَوْفِ عَنّي',0,1,1.5,'ا000',9),(107206,'الْخَوْفِ عَنّي فَيا','الْخَوْفِ عَنّي فَيا',0,1,1.6667,'ا000',9),(107207,'الْخَيْرَ','الْخَيْرَ',0,0,0.6,'ا000',9),(107208,'الْخَيْرَ وَالْعَمَلَ','الْخَيْرَ وَالْعَمَلَ',0,1,1.7,'ا000',9),(107209,'الْخَيْرَ وَالْعَمَلَ بِهِ','الْخَيْرَ وَالْعَمَلَ بِهِ',0,1,1.8667,'ا000',9),(107210,'الْخَيْرُ','الْخَيْرُ',0,0,0.6,'ا000',9),(107211,'الْخَيْرُ اِنَّكَ','الْخَيْرُ اِنَّكَ',0,1,1.5667,'ا000',9),(107212,'الْخَيْرُ اِنَّكَ عَلى','الْخَيْرُ اِنَّكَ عَلى',0,1,1.7333,'ا000',9),(107213,'الْخَيْرُ وَهُوَ','الْخَيْرُ وَهُوَ',0,1,1.5333,'ا000',9),(107214,'الْخَيْرُ وَهُوَ عَلى','الْخَيْرُ وَهُوَ عَلى',0,1,1.7,'ا000',9),(107215,'الْخَيْرُ يا','الْخَيْرُ يا',0,1,1.4,'ا000',9),(107216,'الْخَيْرُ يا رَبِّ','الْخَيْرُ يا رَبِّ',0,1,1.6,'ا000',9),(107217,'الْخَيْرِ','الْخَيْرِ',0,0,0.6,'ا000',9),(107218,'الْخَيْرِ اَضْعافاً','الْخَيْرِ اَضْعافاً',0,1,1.6333,'ا000',9),(107219,'الْخَيْرِ اَضْعافاً كَثيرَةً','الْخَيْرِ اَضْعافاً كَثيرَةً',0,1,1.9333,'ا000',9),(107220,'الْخَيْرِ كُلِّهِ','الْخَيْرِ كُلِّهِ',0,1,1.5667,'ا000',9),(107221,'الْخَيْرِ كُلِّهِ ما','الْخَيْرِ كُلِّهِ ما',0,1,1.6667,'ا000',9),(107222,'الْخُصَماءِ','الْخُصَماءِ',0,0,0.7333,'ا000',9),(107223,'الْخُصَماءِ غَداً','الْخُصَماءِ غَداً',0,1,1.5667,'ا000',9),(107224,'الْخُصَماءِ غَداً مِنْ','الْخُصَماءِ غَداً مِنْ',0,1,1.7333,'ا000',9),(107225,'الْخِيانَةِ','الْخِيانَةِ',0,0,0.7333,'ا000',9),(107226,'الْخِيانَةِ فَاِنَّكَ','الْخِيانَةِ فَاِنَّكَ',0,1,1.7,'ا000',9),(107227,'الْخِيانَةِ فَاِنَّكَ تَعْلَمُ','الْخِيانَةِ فَاِنَّكَ تَعْلَمُ',0,1,2,'ا000',9),(107228,'الْزَّهْراءِ','الْزَّهْراءِ',0,0,0.8,'ا000',9),(107229,'الْزَّهْراءِ سَيِّدَةِ','الْزَّهْراءِ سَيِّدَةِ',0,1,1.7333,'ا000',9),(107230,'الْزَّهْراءِ سَيِّدَةِ نِساءِ','الْزَّهْراءِ سَيِّدَةِ نِساءِ',0,1,1.9667,'ا000',9),(107231,'الْعائِذِ','الْعائِذِ',0,0,0.6,'ا000',9),(107232,'الْعائِذِ بِكَ','الْعائِذِ بِكَ',0,1,1.4667,'ا000',9),(107233,'الْعائِذِ بِكَ مِنَ','الْعائِذِ بِكَ مِنَ',0,1,1.6333,'ا000',9),(107234,'الْعابِدُونَ','الْعابِدُونَ',0,0,0.8,'ا000',9),(107235,'الْعابِدُونَ وَهُوَ','الْعابِدُونَ وَهُوَ',0,1,1.6333,'ا000',9),(107236,'الْعابِدُونَ وَهُوَ كَما','الْعابِدُونَ وَهُوَ كَما',0,1,1.8,'ا000',9),(107237,'الْعادِلُونَ','الْعادِلُونَ',0,0,0.8,'ا000',9),(107238,'الْعادِلُونَ بِاللهِ','الْعادِلُونَ بِاللهِ',0,1,1.6667,'ا000',9),(107239,'الْعادِلُونَ بِاللهِ وَضَلُّوا','الْعادِلُونَ بِاللهِ وَضَلُّوا',0,1,2,'ا000',9),(107240,'الْعارِفُ','الْعارِفُ',0,0,0.6,'ا000',9),(107241,'الْعارِفُ بِفَقْري','الْعارِفُ بِفَقْري',0,1,1.6,'ا000',9),(107242,'الْعارِفُ بِفَقْري اِلهٰي','الْعارِفُ بِفَقْري اِلهٰي',0,1,1.8333,'ا000',9),(107243,'الْعافِيَةَ','الْعافِيَةَ',0,0,0.7333,'ا000',9),(107244,'الْعافِيَةَ حَتّى','الْعافِيَةَ حَتّى',0,1,1.5667,'ا000',9),(107245,'الْعافِيَةَ حَتّى تُهَنِّئَني','الْعافِيَةَ حَتّى تُهَنِّئَني',0,1,1.9667,'ا000',9),(107246,'الْعافِيَةَ وَاَصِحَّ','الْعافِيَةَ وَاَصِحَّ',0,1,1.7,'ا000',9),(107247,'الْعافِيَةَ وَاَصِحَّ فيهِ','الْعافِيَةَ وَاَصِحَّ فيهِ',0,1,1.8667,'ا000',9),(107248,'الْعالَمين','الْعالَمين',0,0,0.6667,'ا000',9),(107249,'الْعالَمين allah\'ım','الْعالَمين allah',0,1,1.6333,'ا450',9),(107250,'الْعالَمين allah\'ım beni','الْعالَمين allah beni',0,1,1.8,'ا4515',9),(107251,'الْعالَمينَ allah\'ım büyük','الْعالَمينَ allah büyük',0,1,1.8667,'ا4512',9),(107252,'الْعالَمينَ الْبَشيرِ','الْعالَمينَ الْبَشيرِ',0,1,1.7,'ا000',9),(107253,'الْعالَمينَ الْبَشيرِ الَّنذيرِ','الْعالَمينَ الْبَشيرِ الَّنذيرِ',0,1,2,'ا000',9),(107254,'الْعالَمينَ اَللّـهُمَّ اجْعَلْ','الْعالَمينَ اَللّـهُمَّ اجْعَلْ',0,1,2,'ا000',9),(107255,'الْعالَمينَ اَللّـهُمَّ اجْعَلْهُ','الْعالَمينَ اَللّـهُمَّ اجْعَلْهُ',0,1,2,'ا000',9),(107256,'الْعالَمينَ اَللّـهُمَّ امْنُنْ','الْعالَمينَ اَللّـهُمَّ امْنُنْ',0,1,2,'ا000',9),(107257,'الْعالَمينَ اَللّـهُمَّ اِنّي','الْعالَمينَ اَللّـهُمَّ اِنّي',0,1,1.9667,'ا000',9),(107258,'الْعالَمينَ اَللّـهُمَّ اِنَّكَ','الْعالَمينَ اَللّـهُمَّ اِنَّكَ',0,1,2,'ا000',9),(107259,'الْعالَمينَ اَللّـهُمَّ صَلِّ','الْعالَمينَ اَللّـهُمَّ صَلِّ',0,1,1.9667,'ا000',9),(107260,'الْعالَمينَ اِلهٰي','الْعالَمينَ اِلهٰي',0,1,1.6,'ا000',9),(107261,'الْعالَمينَ اِلهٰي ارْحَمْني','الْعالَمينَ اِلهٰي ارْحَمْني',0,1,1.9333,'ا000',9),(107262,'الْعالَمينَ بِرِسالاتِكَ','الْعالَمينَ بِرِسالاتِكَ',0,1,1.8,'ا000',9),(107263,'الْعالَمينَ بِرِسالاتِكَ وَعَلى','الْعالَمينَ بِرِسالاتِكَ وَعَلى',0,1,2,'ا000',9),(107264,'الْعالَمينَ سَيِّدي','الْعالَمينَ سَيِّدي',0,1,1.6333,'ا000',9),(107265,'الْعالَمينَ سَيِّدي عَبْدُكَ','الْعالَمينَ سَيِّدي عَبْدُكَ',0,1,1.9333,'ا000',9),(107266,'الْعالَمينَ سُبْحـانَ','الْعالَمينَ سُبْحـانَ',0,1,1.7,'ا000',9),(107267,'الْعالَمينَ سُبْحـانَ اللهِ','الْعالَمينَ سُبْحـانَ اللهِ',0,1,1.9,'ا000',9),(107268,'الْعالَمينَ عَبْدِكَ','الْعالَمينَ عَبْدِكَ',0,1,1.6667,'ا000',9),(107269,'الْعالَمينَ عَبْدِكَ وَوَليِّكَ','الْعالَمينَ عَبْدِكَ وَوَليِّكَ',0,1,2,'ا000',9),(107270,'الْعالَمينَ وَصَلِّ','الْعالَمينَ وَصَلِّ',0,1,1.6333,'ا000',9),(107271,'الْعالَمينَ وَصَلِّ عَلى','الْعالَمينَ وَصَلِّ عَلى',0,1,1.8,'ا000',9),(107272,'الْعالَمينَ يا','الْعالَمينَ يا',0,1,1.4667,'ا000',9),(107273,'الْعالَمينَ يا رَبِّ','الْعالَمينَ يا رَبِّ',0,1,1.6667,'ا000',9),(107274,'الْعامِ','الْعامِ',0,0,0.4667,'ا000',9),(107275,'الْعامِ وَفي','الْعامِ وَفي',0,1,1.4,'ا000',9),(107276,'الْعامِ وَفي كُلِّ','الْعامِ وَفي كُلِّ',0,1,1.6,'ا000',9),(107277,'الْعينِ','الْعينِ',0,0,0.4667,'ا000',9),(107278,'الْعينِ بِرَحْمَتِكَ','الْعينِ بِرَحْمَتِكَ',0,1,1.6667,'ا000',9),(107279,'الْعينِ بِرَحْمَتِكَ فَزَوِّجْنا','الْعينِ بِرَحْمَتِكَ فَزَوِّجْنا',0,1,2,'ا000',9),(107280,'الْعينِ بِفَضْلِكَ','الْعينِ بِفَضْلِكَ',0,1,1.6,'ا000',9),(107281,'الْعينِ بِفَضْلِكَ وَاَلْحِقْني','الْعينِ بِفَضْلِكَ وَاَلْحِقْني',0,1,2,'ا000',9),(107282,'الْعَالَمينَ','الْعَالَمينَ',0,0,0.8,'ا000',9),(107283,'الْعَالَمينَ اَلْحَمْدُ','الْعَالَمينَ اَلْحَمْدُ',0,1,1.7667,'ا000',9),(107284,'الْعَالَمينَ اَلْحَمْدُ للهِ','الْعَالَمينَ اَلْحَمْدُ للهِ',0,1,1.9333,'ا000',9),(107285,'الْعَبْدُ إلاّ','الْعَبْدُ إلاّ',0,1,1.4667,'ا000',9),(107286,'الْعَبْدُ إلاّ اِلى','الْعَبْدُ إلاّ اِلى',0,1,1.6333,'ا000',9),(107287,'الْعَبْدُ رَبَّهُ','الْعَبْدُ رَبَّهُ',0,1,1.5667,'ا000',9),(107288,'الْعَبْدُ رَبَّهُ وَلَمْ','الْعَبْدُ رَبَّهُ وَلَمْ',0,1,1.8,'ا000',9),(107289,'الْعَذابَ','الْعَذابَ',0,0,0.6,'ا000',9),(107290,'الْعَذابَ عَلى','الْعَذابَ عَلى',0,1,1.4667,'ا000',9),(107291,'الْعَذابَ عَلى مَنْ','الْعَذابَ عَلى مَنْ',0,1,1.6333,'ا000',9),(107292,'الْعَذابِ','الْعَذابِ',0,0,0.6,'ا000',9),(107293,'الْعَذابِ سُبْحـانَ','الْعَذابِ سُبْحـانَ',0,1,1.6333,'ا000',9),(107294,'الْعَذابِ سُبْحـانَ الْحَنّانِ','الْعَذابِ سُبْحـانَ الْحَنّانِ',0,1,2,'ا000',9),(107295,'الْعَرَبِيَّ','الْعَرَبِيَّ',0,0,0.8,'ا000',9),(107296,'الْعَرَبِيَّ التِّهامِيَّ','الْعَرَبِيَّ التِّهامِيَّ',0,1,1.8333,'ا000',9),(107297,'الْعَرَبِيَّ التِّهامِيَّ الْمَكِّيَّ','الْعَرَبِيَّ التِّهامِيَّ الْمَكِّيَّ',0,1,2,'ا000',9),(107298,'الْعَزيزُ الْحَكيمُ','الْعَزيزُ الْحَكيمُ',0,1,1.6333,'ا000',9),(107299,'الْعَزيزُ الْحَكيمُ 10','الْعَزيزُ الْحَكيمُ 10',0,1,1.7333,'ا000',9),(107300,'الْعَزيزُ الْحَكيمُ 3','الْعَزيزُ الْحَكيمُ 3',0,1,1.7,'ا000',9),(107301,'الْعَزيزُ الْوَهّابُ','الْعَزيزُ الْوَهّابُ',0,1,1.6667,'ا000',9),(107302,'الْعَزيزُ الْوَهّابُ اَللّـهُمَّ','الْعَزيزُ الْوَهّابُ اَللّـهُمَّ',0,1,2,'ا000',9),(107303,'الْعَطاءِ','الْعَطاءِ',0,0,0.6,'ا000',9),(107304,'الْعَطاءِ إلاّ','الْعَطاءِ إلاّ',0,1,1.4667,'ا000',9),(107305,'الْعَطاءِ إلاّ جُوداً','الْعَطاءِ إلاّ جُوداً',0,1,1.7,'ا000',9),(107306,'الْعَطِيَّةَ','الْعَطِيَّةَ',0,0,0.8,'ا000',9),(107307,'الْعَطِيَّةَ وَاَنْتَ','الْعَطِيَّةَ وَاَنْتَ',0,1,1.7,'ا000',9),(107308,'الْعَطِيَّةَ وَاَنْتَ الْمَنّانُ','الْعَطِيَّةَ وَاَنْتَ الْمَنّانُ',0,1,2,'ا000',9),(107309,'الْعَظيمَ','الْعَظيمَ',0,0,0.6,'ا000',9),(107310,'الْعَظيمَ her','الْعَظيمَ her',0,1,1.4333,'ا600',9),(107311,'الْعَظيمَ her eksiklikten','الْعَظيمَ her eksiklikten',0,1,1.8333,'ا624235',9),(107312,'الْعَظيمُ','الْعَظيمُ',0,0,0.6,'ا000',9),(107313,'الْعَظيمُ 8','الْعَظيمُ 8',0,1,1.3667,'ا000',9),(107314,'الْعَظيمُ 8 سُبْحـانَ','الْعَظيمُ 8 سُبْحـانَ',0,1,1.7,'ا000',9),(107315,'الْعَظيمُ الَّذي','الْعَظيمُ الَّذي',0,1,1.5333,'ا000',9),(107316,'الْعَظيمُ الَّذي لَيْسَ','الْعَظيمُ الَّذي لَيْسَ',0,1,1.7667,'ا000',9),(107317,'الْعَظيمُ الْكَريمُ','الْعَظيمُ الْكَريمُ',0,1,1.6333,'ا000',9),(107318,'الْعَظيمُ الْكَريمُ الْغَفّارُ','الْعَظيمُ الْكَريمُ الْغَفّارُ',0,1,2,'ا000',9),(107319,'الْعَظيمُ اَيْنَ','الْعَظيمُ اَيْنَ',0,1,1.5333,'ا000',9),(107320,'الْعَظيمُ اَيْنَ مَنُّكَ','الْعَظيمُ اَيْنَ مَنُّكَ',0,1,1.8,'ا000',9),(107321,'الْعَظيمِ الأَعْظَمِ','الْعَظيمِ الأَعْظَمِ',0,1,1.6667,'ا000',9),(107322,'الْعَظيمِ الأَعْظَمِ سُبْحـانَ','الْعَظيمِ الأَعْظَمِ سُبْحـانَ',0,1,2,'ا000',9),(107323,'الْعَظيمِ الَْمحْتُومِ','الْعَظيمِ الَْمحْتُومِ',0,1,1.7333,'ا000',9),(107324,'الْعَظيمِ الَْمحْتُومِ في','الْعَظيمِ الَْمحْتُومِ في',0,1,1.8333,'ا000',9),(107325,'الْعَظيمِ لَمّا','الْعَظيمِ لَمّا',0,1,1.5,'ا000',9),(107326,'الْعَظيمِ لَمّا صَلَّيْتَ','الْعَظيمِ لَمّا صَلَّيْتَ',0,1,1.8333,'ا000',9),(107327,'الْعَظيمِ وَالرَّحْمَةِ','الْعَظيمِ وَالرَّحْمَةِ',0,1,1.7667,'ا000',9),(107328,'الْعَظيمِ وَالرَّحْمَةِ الْواسِعَةِ','الْعَظيمِ وَالرَّحْمَةِ الْواسِعَةِ',0,1,2,'ا000',9),(107329,'الْعَظيمِ وَاَتُوبُ','الْعَظيمِ وَاَتُوبُ',0,1,1.6333,'ا000',9),(107330,'الْعَظيمِ وَاَتُوبُ اِلَيْهِ','الْعَظيمِ وَاَتُوبُ اِلَيْهِ',0,1,1.9333,'ا000',9),(107331,'الْعَظيمِ يا','الْعَظيمِ يا',0,1,1.4,'ا000',9),(107332,'الْعَظيمِ يا اَللهُ','الْعَظيمِ يا اَللهُ',0,1,1.6333,'ا000',9),(107333,'الْعَظيمِ يا رَبَّ','الْعَظيمِ يا رَبَّ',0,1,1.6,'ا000',9),(107334,'الْعَفْوَ','الْعَفْوَ',0,0,0.6,'ا000',9),(107335,'الْعَفْوَ الْعَفْوَ','الْعَفْوَ الْعَفْوَ',0,1,1.6333,'ا000',9),(107336,'الْعَفْوَ الْعَفْوَ سَيِّدي','الْعَفْوَ الْعَفْوَ سَيِّدي',0,1,1.9,'ا000',9),(107337,'الْعَفْوَ سَيِّدي','الْعَفْوَ سَيِّدي',0,1,1.5667,'ا000',9),(107338,'الْعَفْوَ سَيِّدي سَيِّدي','الْعَفْوَ سَيِّدي سَيِّدي',0,1,1.8333,'ا000',9),(107339,'الْعَفْوَ وَأَمْرْتَنا','الْعَفْوَ وَأَمْرْتَنا',0,1,1.7333,'ا000',9),(107340,'الْعَفْوَ وَأَمْرْتَنا اَنْ','الْعَفْوَ وَأَمْرْتَنا اَنْ',0,1,1.9,'ا000',9),(107341,'الْعَفْوِ وَالرَّحْمَةِ','الْعَفْوِ وَالرَّحْمَةِ',0,1,1.7667,'ا000',9),(107342,'الْعَفْوِ وَالرَّحْمَةِ وَاَشَدُّ','الْعَفْوِ وَالرَّحْمَةِ وَاَشَدُّ',0,1,2,'ا000',9),(107343,'الْعَليمُ','الْعَليمُ',0,0,0.6,'ا000',9),(107344,'الْعَليمُ allah\'ın','الْعَليمُ allah',0,1,1.6,'ا450',9),(107345,'الْعَليمُ allah\'ın adıyla','الْعَليمُ allah adıyla',0,1,1.8333,'ا4534',9),(107346,'الْعَليمُ اَللّـهُمَّ','الْعَليمُ اَللّـهُمَّ',0,1,1.7,'ا000',9),(107347,'الْعَليمُ اَللّـهُمَّ اِنَّهُ','الْعَليمُ اَللّـهُمَّ اِنَّهُ',0,1,1.9667,'ا000',9),(107348,'الْعَليمِ','الْعَليمِ',0,0,0.6,'ا000',9),(107349,'الْعَليمِ سُبْحـانَ','الْعَليمِ سُبْحـانَ',0,1,1.6333,'ا000',9),(107350,'الْعَليمِ سُبْحـانَ الْبَصيرِ','الْعَليمِ سُبْحـانَ الْبَصيرِ',0,1,1.9667,'ا000',9),(107351,'الْعَلِيُّ','الْعَلِيُّ',0,0,0.6667,'ا000',9),(107352,'الْعَلِيُّ الْعَظيمُ','الْعَلِيُّ الْعَظيمُ',0,1,1.6667,'ا000',9),(107353,'الْعَلِيُّ الْعَظيمُ 8','الْعَلِيُّ الْعَظيمُ 8',0,1,1.7333,'ا000',9),(107354,'الْعَلِيِّ','الْعَلِيِّ',0,0,0.6667,'ا000',9),(107355,'الْعَلِيِّ الأَعْلى','الْعَلِيِّ الأَعْلى',0,1,1.6333,'ا000',9),(107356,'الْعَلِيِّ الأَعْلى سُبْحانَهُ','الْعَلِيِّ الأَعْلى سُبْحانَهُ',0,1,2,'ا000',9),(107357,'الْعَمَلِ وَمُسْتَجابِ','الْعَمَلِ وَمُسْتَجابِ',0,1,1.7333,'ا000',9),(107358,'الْعَمَلِ وَمُسْتَجابِ الدَّعْوَةِ','الْعَمَلِ وَمُسْتَجابِ الدَّعْوَةِ',0,1,2,'ا000',9),(107359,'الْعَيْشِ','الْعَيْشِ',0,0,0.6,'ا000',9),(107360,'الْعَيْشِ اِنَّكَ','الْعَيْشِ اِنَّكَ',0,1,1.5667,'ا000',9),(107361,'الْعَيْشِ اِنَّكَ تَفْعَلُ','الْعَيْشِ اِنَّكَ تَفْعَلُ',0,1,1.8667,'ا000',9),(107362,'الْعَيْشِ بِما','الْعَيْشِ بِما',0,1,1.4667,'ا000',9),(107363,'الْعَيْشِ بِما قَسَمْتَ','الْعَيْشِ بِما قَسَمْتَ',0,1,1.7667,'ا000',9),(107364,'الْعَيْنِ','الْعَيْنِ',0,0,0.6,'ا000',9),(107365,'الْعَيْنِ فِي','الْعَيْنِ فِي',0,1,1.4333,'ا000',9),(107366,'الْعَيْنِ فِي الأَهْلِ','الْعَيْنِ فِي الأَهْلِ',0,1,1.7333,'ا000',9),(107367,'الْعَيْنِ وَالاِغْتِباطَ','الْعَيْنِ وَالاِغْتِباطَ',0,1,1.8,'ا000',9),(107368,'الْعَيْنِ وَالاِغْتِباطَ يَومَ','الْعَيْنِ وَالاِغْتِباطَ يَومَ',0,1,2,'ا000',9),(107369,'الْعُظَماءُ','الْعُظَماءُ',0,0,0.7333,'ا000',9),(107370,'الْعُظَماءُ فَبَلَغَ','الْعُظَماءُ فَبَلَغَ',0,1,1.6667,'ا000',9),(107371,'الْعُظَماءُ فَبَلَغَ بِقُدْرَتِهِ','الْعُظَماءُ فَبَلَغَ بِقُدْرَتِهِ',0,1,2,'ا000',9),(107372,'الْعُظْمى','الْعُظْمى',0,0,0.6,'ا000',9),(107373,'الْعُظْمى اَنَا','الْعُظْمى اَنَا',0,1,1.5,'ا000',9),(107374,'الْعُظْمى اَنَا الَّذي','الْعُظْمى اَنَا الَّذي',0,1,1.7333,'ا000',9),(107375,'الْعُقُوبَةَ','الْعُقُوبَةَ',0,0,0.8,'ا000',9),(107376,'الْعُقُوبَةَ بِحِلْمِكَ','الْعُقُوبَةَ بِحِلْمِكَ',0,1,1.7667,'ا000',9),(107377,'الْعُقُوبَةَ بِحِلْمِكَ فَلَكَ','الْعُقُوبَةَ بِحِلْمِكَ فَلَكَ',0,1,2,'ا000',9),(107378,'الْعُقُوبَةِ','الْعُقُوبَةِ',0,0,0.8,'ا000',9),(107379,'الْعُقُوبَةِ لاَجْتَنَبْتُهُ','الْعُقُوبَةِ لاَجْتَنَبْتُهُ',0,1,1.9333,'ا000',9),(107380,'الْعُقُوبَةِ لاَجْتَنَبْتُهُ لا','الْعُقُوبَةِ لاَجْتَنَبْتُهُ لا',0,1,2,'ا000',9),(107381,'الْعُلى','الْعُلى',0,0,0.4667,'ا000',9),(107382,'الْعُلى وَلا','الْعُلى وَلا',0,1,1.4,'ا000',9),(107383,'الْعُلى وَلا فِى','الْعُلى وَلا فِى',0,1,1.5333,'ا000',9),(107384,'الْعُلَماءِ','الْعُلَماءِ',0,0,0.7333,'ا000',9),(107385,'الْعُيُوبِ','الْعُيُوبِ',0,0,0.6667,'ا000',13),(107386,'الْعُيُوبِ غَفّارُ','الْعُيُوبِ غَفّارُ',0,1,1.6,'ا000',9),(107387,'الْعُيُوبِ غَفّارُ الذُّنُوبِ','الْعُيُوبِ غَفّارُ الذُّنُوبِ',0,1,1.9667,'ا000',9),(107388,'الْعِبادِ','الْعِبادِ',0,0,0.6,'ا000',9),(107389,'الْعِبادِ وَاَمَرْتَ','الْعِبادِ وَاَمَرْتَ',0,1,1.6667,'ا000',9),(107390,'الْعِبادِ وَاَمَرْتَ بي','الْعِبادِ وَاَمَرْتَ بي',0,1,1.7667,'ا000',9),(107391,'الْعِتْقِ','الْعِتْقِ',0,0,0.6,'ا000',9),(107392,'الْعِتْقِ مِنَ','الْعِتْقِ مِنَ',0,1,1.4667,'ا000',9),(107393,'الْعِتْقِ مِنَ النّارِ','الْعِتْقِ مِنَ النّارِ',0,1,1.7333,'ا000',9),(107394,'الْعِظامَ','الْعِظامَ',0,0,0.6,'ا000',9),(107395,'الْعِظامَ فَاِنَّهُ','الْعِظامَ فَاِنَّهُ',0,1,1.6333,'ا000',9),(107396,'الْعِظامَ فَاِنَّهُ لا','الْعِظامَ فَاِنَّهُ لا',0,1,1.7333,'ا000',9),(107397,'الْعِلَلَ','الْعِلَلَ',0,0,0.6,'ا000',9),(107398,'الْعِلَلَ وَالاَسْقامَ','الْعِلَلَ وَالاَسْقامَ',0,1,1.7333,'ا000',9),(107399,'الْعِلَلَ وَالاَسْقامَ وَالْهُمُومَ','الْعِلَلَ وَالاَسْقامَ وَالْهُمُومَ',0,1,2,'ا000',9),(107400,'الْعْبادُ','الْعْبادُ',0,0,0.6,'ا000',9),(107401,'الْعْبادُ مِثْلَكَ','الْعْبادُ مِثْلَكَ',0,1,1.6,'ا000',9),(107402,'الْعْبادُ مِثْلَكَ كَرَماً','الْعْبادُ مِثْلَكَ كَرَماً',0,1,1.8667,'ا000',9),(107403,'الْغافِلينَ','الْغافِلينَ',0,0,0.7333,'ا000',13),(107404,'الْغافِلينَ فَمِنْ','الْغافِلينَ فَمِنْ',0,1,1.6,'ا000',9),(107405,'الْغافِلينَ فَمِنْ رَحْمَتِكَ','الْغافِلينَ فَمِنْ رَحْمَتِكَ',0,1,1.9667,'ا000',9),(107406,'الْغافِلِ','الْغافِلِ',0,0,0.6,'ا000',9),(107407,'الْغافِلِ وَالْحَيُّ','الْغافِلِ وَالْحَيُّ',0,1,1.6667,'ا000',9),(107408,'الْغافِلِ وَالْحَيُّ الَّذي','الْغافِلِ وَالْحَيُّ الَّذي',0,1,1.9,'ا000',9),(107409,'الْغَريبِ','الْغَريبِ',0,0,0.6,'ا000',9),(107410,'الْغَريبِ الْغَريقِ','الْغَريبِ الْغَريقِ',0,1,1.6333,'ا000',9),(107411,'الْغَريبِ الْغَريقِ هذا','الْغَريبِ الْغَريقِ هذا',0,1,1.7667,'ا000',9),(107412,'الْغَريقِ','الْغَريقِ',0,0,0.6,'ا000',9),(107413,'الْغَريقِ هذا','الْغَريقِ هذا',0,1,1.4333,'ا000',9),(107414,'الْغَريقِ هذا مَقامُ','الْغَريقِ هذا مَقامُ',0,1,1.6667,'ا000',9),(107415,'الْغَفُورُ','الْغَفُورُ',0,0,0.6667,'ا000',9),(107416,'الْغَفُورُ الرَّحيمُ','الْغَفُورُ الرَّحيمُ',0,1,1.6667,'ا000',9),(107417,'الْغَفُورُ الرَّحيمُ اَللّـهُمَّ','الْغَفُورُ الرَّحيمُ اَللّـهُمَّ',0,1,2,'ا000',9),(107418,'الْغَفُورُ اَللّـهُمَّ','الْغَفُورُ اَللّـهُمَّ',0,1,1.7333,'ا000',9),(107419,'الْغَفُورُ اَللّـهُمَّ اِنّي','الْغَفُورُ اَللّـهُمَّ اِنّي',0,1,1.9333,'ا000',9),(107420,'الْغَفّارُ','الْغَفّارُ',0,0,0.6667,'ا000',9),(107421,'الْغَفّارُ لِلذَّنْبِ','الْغَفّارُ لِلذَّنْبِ',0,1,1.7,'ا000',9),(107422,'الْغَفّارُ لِلذَّنْبِ الْعَظيمِ','الْغَفّارُ لِلذَّنْبِ الْعَظيمِ',0,1,2,'ا000',9),(107423,'الْغَيْبِ لا','الْغَيْبِ لا',0,1,1.4,'ا000',9),(107424,'الْغَيْبِ لا يَعْلَمُها','الْغَيْبِ لا يَعْلَمُها',0,1,1.7667,'ا000',9),(107425,'الْغَيْبِ وَالشَّهادَةِ الْكَبيْرُ','الْغَيْبِ وَالشَّهادَةِ الْكَبيْرُ',0,1,2,'ا000',9),(107426,'الْغُيُوبِ','الْغُيُوبِ',0,0,0.6667,'ا000',9),(107427,'الْغُيُوبِ تَسْتُرُ','الْغُيُوبِ تَسْتُرُ',0,1,1.6333,'ا000',9),(107428,'الْغُيُوبِ تَسْتُرُ الذَّنْبِ','الْغُيُوبِ تَسْتُرُ الذَّنْبِ',0,1,1.9667,'ا000',9),(107429,'الْفاشي','الْفاشي',0,0,0.4667,'ا000',9),(107430,'الْفاشي في','الْفاشي في',0,1,1.3333,'ا000',9),(107431,'الْفاشي في الْخَلْقِ','الْفاشي في الْخَلْقِ',0,1,1.6667,'ا000',9),(107432,'الْفاضِلَةُ','الْفاضِلَةُ',0,0,0.7333,'ا000',9),(107433,'الْفاضِلَةُ اَيْنَ','الْفاضِلَةُ اَيْنَ',0,1,1.6,'ا000',9),(107434,'الْفاضِلَةُ اَيْنَ مَواهِبُكَ','الْفاضِلَةُ اَيْنَ مَواهِبُكَ',0,1,1.9667,'ا000',9),(107435,'الْفاعِلُ','الْفاعِلُ',0,0,0.6,'ا000',9),(107436,'الْفاعِلُ لِما','الْفاعِلُ لِما',0,1,1.4667,'ا000',9),(107437,'الْفاعِلُ لِما تَشاءُ','الْفاعِلُ لِما تَشاءُ',0,1,1.7,'ا000',9),(107438,'الْفَجْرِ','الْفَجْرِ',0,0,0.6,'ا000',9),(107439,'الْفَجْرِ وَلَيالٍ','الْفَجْرِ وَلَيالٍ',0,1,1.6,'ا000',9),(107440,'الْفَجْرِ وَلَيالٍ عَشْر','الْفَجْرِ وَلَيالٍ عَشْر',0,1,1.8,'ا000',9),(107441,'الْفَرَجَ','الْفَرَجَ',0,0,0.6,'ا000',9),(107442,'الْفَرَجَ إلاّ','الْفَرَجَ إلاّ',0,1,1.4667,'ا000',9),(107443,'الْفَرَجَ إلاّ مِنْكَ','الْفَرَجَ إلاّ مِنْكَ',0,1,1.7,'ا000',9),(107444,'الْفَرِقِ','الْفَرِقِ',0,0,0.6,'ا000',9),(107445,'الْفَرِقِ هذا','الْفَرِقِ هذا',0,1,1.4333,'ا000',9),(107446,'الْفَرِقِ هذا مَقامُ','الْفَرِقِ هذا مَقامُ',0,1,1.6667,'ا000',9),(107447,'الْفَرْدِ','الْفَرْدِ',0,0,0.6,'ا000',9),(107448,'الْفَرْدِ الْوِتْرِ','الْفَرْدِ الْوِتْرِ',0,1,1.6333,'ا000',9),(107449,'الْفَرْدِ الْوِتْرِ سُبْحـانَ','الْفَرْدِ الْوِتْرِ سُبْحـانَ',0,1,1.9667,'ا000',9),(107450,'الْفَزَعِ','الْفَزَعِ',0,0,0.6,'ا000',9),(107451,'الْفَزَعِ الأَكْبَرِ','الْفَزَعِ الأَكْبَرِ',0,1,1.6667,'ا000',9),(107452,'الْفَزَعِ الأَكْبَرِ اَسْأَلُكَ','الْفَزَعِ الأَكْبَرِ اَسْأَلُكَ',0,1,2,'ا000',9),(107453,'الْفَضْلِ','الْفَضْلِ',0,0,0.6,'ا000',9),(107454,'الْفَضْلِ وَرَحْمَتُكَ','الْفَضْلِ وَرَحْمَتُكَ',0,1,1.7333,'ا000',9),(107455,'الْفَضْلِ وَرَحْمَتُكَ وَسِعَتْ','الْفَضْلِ وَرَحْمَتُكَ وَسِعَتْ',0,1,2,'ا000',9),(107456,'الْفَقيرِ','الْفَقيرِ',0,0,0.6,'ا000',9),(107457,'الْفَقيرِ هذا','الْفَقيرِ هذا',0,1,1.4333,'ا000',9),(107458,'الْفَقيرِ هذا مَقامُ','الْفَقيرِ هذا مَقامُ',0,1,1.6667,'ا000',9),(107459,'الْفَقْرِ','الْفَقْرِ',0,0,0.6,'ا000',9),(107460,'الْفَقْرِ اِنَّكَ','الْفَقْرِ اِنَّكَ',0,1,1.5667,'ا000',9),(107461,'الْفَقْرِ اِنَّكَ عَلى','الْفَقْرِ اِنَّكَ عَلى',0,1,1.7333,'ا000',9),(107462,'الْفُلْكِ','الْفُلْكِ',0,0,0.6,'ا000',9),(107463,'الْفُلْكِ مُسَخِّرِ','الْفُلْكِ مُسَخِّرِ',0,1,1.6333,'ا000',9),(107464,'الْفُلْكِ مُسَخِّرِ الرِّياحِ','الْفُلْكِ مُسَخِّرِ الرِّياحِ',0,1,1.9667,'ا000',9),(107465,'الْفِتَنِ','الْفِتَنِ',0,0,0.6,'ا000',9),(107466,'الْفِتَنِ بِنا','الْفِتَنِ بِنا',0,1,1.4667,'ا000',9),(107467,'الْفِتَنِ بِنا وَتَظاهُرَ','الْفِتَنِ بِنا وَتَظاهُرَ',0,1,1.8333,'ا000',9),(107468,'الْفِرارُ','الْفِرارُ',0,0,0.6,'ا000',9),(107469,'الْفِرارُ مِنَ','الْفِرارُ مِنَ',0,1,1.4667,'ا000',9),(107470,'الْفِرارُ مِنَ الذُّنُوبِ','الْفِرارُ مِنَ الذُّنُوبِ',0,1,1.8333,'ا000',9),(107471,'الْفِراشِ','الْفِراشِ',0,0,0.6,'ا000',9),(107472,'الْفِراشِ تُقَلِّبُني','الْفِراشِ تُقَلِّبُني',0,1,1.7,'ا000',9),(107473,'الْفِراشِ تُقَلِّبُني اَيْدي','الْفِراشِ تُقَلِّبُني اَيْدي',0,1,1.9333,'ا000',9),(107474,'الْقائِلُ','الْقائِلُ',0,0,0.6,'ا000',9),(107475,'الْقائِلُ وَقَوْلُكَ','الْقائِلُ وَقَوْلُكَ',0,1,1.6667,'ا000',9),(107476,'الْقائِلُ وَقَوْلُكَ حَقٌّ','الْقائِلُ وَقَوْلُكَ حَقٌّ',0,1,1.8667,'ا000',9),(107477,'الْقائِلُونَ','الْقائِلُونَ',0,0,0.8,'ا000',9),(107478,'الْقائِلُونَ وَلا','الْقائِلُونَ وَلا',0,1,1.5667,'ا000',9),(107479,'الْقائِلُونَ وَلا يَجْزي','الْقائِلُونَ وَلا يَجْزي',0,1,1.8,'ا000',9),(107480,'الْقائِمِ','الْقائِمِ',0,0,0.6,'ا000',9),(107481,'الْقائِمِ الْمُؤَمَّلِ','الْقائِمِ الْمُؤَمَّلِ',0,1,1.7333,'ا000',9),(107482,'الْقائِمِ الْمُؤَمَّلِ وَالْعَدْلِ','الْقائِمِ الْمُؤَمَّلِ وَالْعَدْلِ',0,1,2,'ا000',9),(107483,'الْقاسِمِ','الْقاسِمِ',0,0,0.6,'ا000',9),(107484,'الْقاسِمِ وَالطّاهِرِ','الْقاسِمِ وَالطّاهِرِ',0,1,1.7,'ا000',9),(107485,'الْقاسِمِ وَالطّاهِرِ اِبْنَي','الْقاسِمِ وَالطّاهِرِ اِبْنَي',0,1,1.9667,'ا000',9),(107486,'الْقاضي','الْقاضي',0,0,0.4667,'ا000',9),(107487,'الْقاضي بالْحَقِّ','الْقاضي بالْحَقِّ',0,1,1.5667,'ا000',9),(107488,'الْقاضي بالْحَقِّ سُبْحانَ','الْقاضي بالْحَقِّ سُبْحانَ',0,1,1.8667,'ا000',9),(107489,'الْقَبْرِ','الْقَبْرِ',0,0,0.6,'ا000',9),(107490,'الْقَبْرِ وَحْدَتي','الْقَبْرِ وَحْدَتي',0,1,1.6,'ا000',9),(107491,'الْقَبْرِ وَحْدَتي وَفِي','الْقَبْرِ وَحْدَتي وَفِي',0,1,1.8,'ا000',9),(107492,'الْقَديمُ','الْقَديمُ',0,0,0.6,'ا000',15),(107493,'الْقَديمُ اَيْنَ','الْقَديمُ اَيْنَ',0,1,1.5333,'ا000',9),(107494,'الْقَديمُ اَيْنَ كَرَمُكَ','الْقَديمُ اَيْنَ كَرَمُكَ',0,1,1.8333,'ا000',9),(107495,'الْقَديمِ وَالْفَضْلِ','الْقَديمِ وَالْفَضْلِ',0,1,1.7,'ا000',9),(107496,'الْقَديمِ وَالْفَضْلِ الْعَظيمِ','الْقَديمِ وَالْفَضْلِ الْعَظيمِ',0,1,2,'ا000',9),(107497,'الْقَدْرِ الَّتي','الْقَدْرِ الَّتي',0,1,1.5333,'ا000',9),(107498,'الْقَدْرِ الَّتي هِيَ','الْقَدْرِ الَّتي هِيَ',0,1,1.7,'ا000',9),(107499,'الْقَدْرِ اَنْ','الْقَدْرِ اَنْ',0,1,1.4667,'ا000',9),(107500,'الْقَدْرِ اَنْ تَجْعَلَني','الْقَدْرِ اَنْ تَجْعَلَني',0,1,1.8333,'ا000',9),(107501,'الْقَدْرِ عَلى','الْقَدْرِ عَلى',0,1,1.4667,'ا000',9),(107502,'الْقَدْرِ عَلى اَفْضَلِ','الْقَدْرِ عَلى اَفْضَلِ',0,1,1.7667,'ا000',9),(107503,'الْقَدْرِ وَجَعَلْتَهَا','الْقَدْرِ وَجَعَلْتَهَا',0,1,1.7667,'ا000',9),(107504,'الْقَدْرِ وَجَعَلْتَهَا خَيْراً','الْقَدْرِ وَجَعَلْتَهَا خَيْراً',0,1,2,'ا000',9),(107505,'الْقَدْرِ وَحَجَّ','الْقَدْرِ وَحَجَّ',0,1,1.5667,'ا000',9),(107506,'الْقَدْرِ وَحَجَّ بَيْتِكَ','الْقَدْرِ وَحَجَّ بَيْتِكَ',0,1,1.8667,'ا000',9),(107507,'الْقَدْرِ وَما','الْقَدْرِ وَما',0,1,1.4667,'ا000',9),(107508,'الْقَدْرِ وَما اَنْتَ','الْقَدْرِ وَما اَنْتَ',0,1,1.7,'ا000',9),(107509,'الْقَريبُ اَيْنَ','الْقَريبُ اَيْنَ',0,1,1.5333,'ا000',9),(107510,'الْقَريبُ اَيْنَ غِياثُكَ','الْقَريبُ اَيْنَ غِياثُكَ',0,1,1.8333,'ا000',9),(107511,'الْقَطِرانِ','الْقَطِرانِ',0,0,0.7333,'ا000',9),(107512,'الْقَطِرانِ فَلا','الْقَطِرانِ فَلا',0,1,1.5333,'ا000',9),(107513,'الْقَطِرانِ فَلا تُلْبِسْنا','الْقَطِرانِ فَلا تُلْبِسْنا',0,1,1.9,'ا000',9),(107514,'الْقَليلُ','الْقَليلُ',0,0,0.6,'ا000',9),(107515,'الْقَليلُ الَّذي','الْقَليلُ الَّذي',0,1,1.5333,'ا000',9),(107516,'الْقَليلُ الَّذي كَثَّرْتَهُ','الْقَليلُ الَّذي كَثَّرْتَهُ',0,1,1.9333,'ا000',9),(107517,'الْقَوْلَ','الْقَوْلَ',0,0,0.6,'ا000',9),(107518,'الْقَوْلَ وَمَنْ','الْقَوْلَ وَمَنْ',0,1,1.5333,'ا000',9),(107519,'الْقَوْلَ وَمَنْ جَهَرَ','الْقَوْلَ وَمَنْ جَهَرَ',0,1,1.7667,'ا000',9),(107520,'الْقَوْلِ','الْقَوْلِ',0,0,0.6,'ا000',9),(107521,'الْقَوْلِ وَمَقْبُولِ','الْقَوْلِ وَمَقْبُولِ',0,1,1.7,'ا000',9),(107522,'الْقَوْلِ وَمَقْبُولِ السَّعْي','الْقَوْلِ وَمَقْبُولِ السَّعْي',0,1,2,'ا000',9),(107523,'الْقَيُّومُ','الْقَيُّومُ',0,0,0.7333,'ا000',9),(107524,'الْقَيُّومُ الْحَليمُ','الْقَيُّومُ الْحَليمُ',0,1,1.7,'ا000',9),(107525,'الْقَيُّومُ الْحَليمُ الْعَظيمُ','الْقَيُّومُ الْحَليمُ الْعَظيمُ',0,1,2,'ا000',9),(107526,'الْقُبُورِ السُّرُورَ','الْقُبُورِ السُّرُورَ',0,1,1.7,'ا000',9),(107527,'الْقُبُورِ السُّرُورَ اَللّـهُمَّ','الْقُبُورِ السُّرُورَ اَللّـهُمَّ',0,1,2,'ا000',9),(107528,'الْقُدُسِ','الْقُدُسِ',0,0,0.6,'ا000',9),(107529,'الْقُدُسِ وَالرُّوحِ','الْقُدُسِ وَالرُّوحِ',0,1,1.6667,'ا000',9),(107530,'الْقُدُسِ وَالرُّوحِ الاَمينِ','الْقُدُسِ وَالرُّوحِ الاَمينِ',0,1,1.9667,'ا000',9),(107531,'الْقُدُسِ يا','الْقُدُسِ يا',0,1,1.4,'ا000',9),(107532,'الْقُدُسِ يا رَبَّ','الْقُدُسِ يا رَبَّ',0,1,1.6,'ا000',9),(107533,'الْقُرآنَ هُدىً لِلنَّاسِ','الْقُرآنَ هُدىً لِلنَّاسِ',0,1,1.8333,'ا000',9),(107534,'الْقُرآنِ وَرَبَّ','الْقُرآنِ وَرَبَّ',0,1,1.5667,'ا000',9),(107535,'الْقُرآنِ وَرَبَّ جَبْرَئيلَ','الْقُرآنِ وَرَبَّ جَبْرَئيلَ',0,1,1.9333,'ا000',9),(107536,'الْقُرَشِيَّ','الْقُرَشِيَّ',0,0,0.8,'ا000',9),(107537,'الْقُرَشِيَّ الْهاشِمِيَّ','الْقُرَشِيَّ الْهاشِمِيَّ',0,1,1.8333,'ا000',9),(107538,'الْقُرَشِيَّ الْهاشِمِيَّ الْعَرَبِيَّ','الْقُرَشِيَّ الْهاشِمِيَّ الْعَرَبِيَّ',0,1,2,'ا000',9),(107539,'الْقُرْآنَ هُدَىً','الْقُرْآنَ هُدَىً',0,1,1.5667,'ا000',9),(107540,'الْقُرْآنَ هُدَىً لِلنَّاسِ','الْقُرْآنَ هُدَىً لِلنَّاسِ',0,1,1.9,'ا000',9),(107541,'الْقُرْآنَ وَافْتَرَضْتَ','الْقُرْآنَ وَافْتَرَضْتَ',0,1,1.8,'ا000',9),(107542,'الْقُرْآنَ وَافْتَرَضْتَ على','الْقُرْآنَ وَافْتَرَضْتَ على',0,1,1.9333,'ا000',9),(107543,'الْقُرْآنَ وَافْتَرَضْتَ عَلى','الْقُرْآنَ وَافْتَرَضْتَ عَلى',0,1,1.9667,'ا000',9),(107544,'الْقُرْآنِ اَعْتَمِدُ','الْقُرْآنِ اَعْتَمِدُ',0,1,1.7,'ا000',9),(107545,'الْقُرْآنِ اَعْتَمِدُ عَلَيْكَ','الْقُرْآنِ اَعْتَمِدُ عَلَيْكَ',0,1,2,'ا000',9),(107546,'الْقُلُوبُ','الْقُلُوبُ',0,0,0.6667,'ا000',9),(107547,'الْقُلُوبُ وَالاَْبْصارُ','الْقُلُوبُ وَالاَْبْصارُ',0,1,1.8,'ا000',9),(107548,'الْقُلُوبُ وَالاَْبْصارُ وَالْبُشْرى','الْقُلُوبُ وَالاَْبْصارُ وَالْبُشْرى',0,1,2,'ا000',9),(107549,'الْقُلُوبِ','الْقُلُوبِ',0,0,0.6667,'ا000',13),(107550,'الْقُلُوبِ سُبْحـانَ','الْقُلُوبِ سُبْحـانَ',0,1,1.6667,'ا000',9),(107551,'الْقُلُوبِ سُبْحـانَ مَنْ','الْقُلُوبِ سُبْحـانَ مَنْ',0,1,1.8333,'ا000',9),(107552,'الْقُنُوطِ','الْقُنُوطِ',0,0,0.6667,'ا000',9),(107553,'الْقُنُوطِ لَقَنَطْتُ','الْقُنُوطِ لَقَنَطْتُ',0,1,1.7,'ا000',9),(107554,'الْقُنُوطِ لَقَنَطْتُ عِنْدَما','الْقُنُوطِ لَقَنَطْتُ عِنْدَما',0,1,2,'ا000',9),(107555,'الْقِيامَةِ اَفْضَلَ','الْقِيامَةِ اَفْضَلَ',0,1,1.6667,'ا000',9),(107556,'الْقِيامَةِ اَفْضَلَ ما','الْقِيامَةِ اَفْضَلَ ما',0,1,1.7667,'ا000',9),(107557,'الْقِيامَةِ اِنَّ','الْقِيامَةِ اِنَّ',0,1,1.5667,'ا000',9),(107558,'الْقِيامَةِ اِنَّ اللهَ','الْقِيامَةِ اِنَّ اللهَ',0,1,1.7667,'ا000',9),(107559,'الْقِيامَةِ فاَرْحَمْنا','الْقِيامَةِ فاَرْحَمْنا',0,1,1.7667,'ا000',9),(107560,'الْقِيامَةِ فاَرْحَمْنا وَبَراءَةً','الْقِيامَةِ فاَرْحَمْنا وَبَراءَةً',0,1,2,'ا000',9),(107561,'الْقِيامَةِ وَهَبْ','الْقِيامَةِ وَهَبْ',0,1,1.6,'ا000',9),(107562,'الْقِيامَةِ وَهَبْ لِيَ','الْقِيامَةِ وَهَبْ لِيَ',0,1,1.7667,'ا000',9),(107563,'الْقِيامِ','الْقِيامِ',0,0,0.6,'ا000',9),(107564,'الْقِيامِ وَهذا','الْقِيامِ وَهذا',0,1,1.5,'ا000',9),(107565,'الْقِيامِ وَهذا شَهْرُ','الْقِيامِ وَهذا شَهْرُ',0,1,1.7333,'ا000',9),(107566,'الْكاذِبينَ','الْكاذِبينَ',0,0,0.7333,'ا000',9),(107567,'الْكاذِبينَ فَرَفَضْتَني','الْكاذِبينَ فَرَفَضْتَني',0,1,1.8,'ا000',9),(107568,'الْكاذِبينَ فَرَفَضْتَني اَوْ','الْكاذِبينَ فَرَفَضْتَني اَوْ',0,1,1.9667,'ا000',9),(107569,'الْكالِّ','الْكالِّ',0,0,0.5333,'ا000',9),(107570,'الْكالِّ اَشْكُرُكَ','الْكالِّ اَشْكُرُكَ',0,1,1.6333,'ا000',9),(107571,'الْكالِّ اَشْكُرُكَ اَمْ','الْكالِّ اَشْكُرُكَ اَمْ',0,1,1.8,'ا000',9),(107572,'الْكَبيْرُ','الْكَبيْرُ',0,0,0.6667,'ا000',9),(107573,'الْكَبيْرُ الْمُتَعالِ','الْكَبيْرُ الْمُتَعالِ',0,1,1.7333,'ا000',9),(107574,'الْكَبيْرُ الْمُتَعالِ سَواءٌ','الْكَبيْرُ الْمُتَعالِ سَواءٌ',0,1,1.9667,'ا000',9),(107575,'الْكَثيرَ','الْكَثيرَ',0,0,0.6,'ا000',9),(107576,'الْكَثيرَ اِنَّكَ','الْكَثيرَ اِنَّكَ',0,1,1.5667,'ا000',9),(107577,'الْكَثيرَ اِنَّكَ اَنْتَ','الْكَثيرَ اِنَّكَ اَنْتَ',0,1,1.8,'ا000',9),(107578,'الْكَثيرَةِ','الْكَثيرَةِ',0,0,0.7333,'ا000',9),(107579,'الْكَثيرَةِ والاَجْرِ','الْكَثيرَةِ والاَجْرِ',0,1,1.7,'ا000',9),(107580,'الْكَثيرَةِ والاَجْرِ الْعَظيمِ','الْكَثيرَةِ والاَجْرِ الْعَظيمِ',0,1,2,'ا000',9),(107581,'الْكَثيرِ','الْكَثيرِ',0,0,0.6,'ا000',9),(107582,'الْكَثيرِ اِقْبَلْ','الْكَثيرِ اِقْبَلْ',0,1,1.6,'ا000',9),(107583,'الْكَثيرِ اِقْبَلْ مِنِّى','الْكَثيرِ اِقْبَلْ مِنِّى',0,1,1.8333,'ا000',9),(107584,'الْكَثيرِ اِقْبَلْ مِنِّي','الْكَثيرِ اِقْبَلْ مِنِّي',0,1,1.8333,'ا000',9),(107585,'الْكَذِبِ','الْكَذِبِ',0,0,0.6,'ا000',9),(107586,'الْكَذِبِ وَعَيْني','الْكَذِبِ وَعَيْني',0,1,1.6,'ا000',9),(107587,'الْكَذِبِ وَعَيْني مِنَ','الْكَذِبِ وَعَيْني مِنَ',0,1,1.7667,'ا000',9),(107588,'الْكَرامَةِ','الْكَرامَةِ',0,0,0.7333,'ا000',9),(107589,'الْكَرامَةِ عَلَيْكَ','الْكَرامَةِ عَلَيْكَ',0,1,1.6667,'ا000',9),(107590,'الْكَرامَةِ عَلَيْكَ مِن','الْكَرامَةِ عَلَيْكَ مِن',0,1,1.8,'ا000',9),(107591,'الْكَرامَةِ وَاَتَمِّ','الْكَرامَةِ وَاَتَمِّ',0,1,1.7,'ا000',9),(107592,'الْكَرامَةِ وَاَتَمِّ الْعَيْشِ','الْكَرامَةِ وَاَتَمِّ الْعَيْشِ',0,1,2,'ا000',9),(107593,'الْكَريمَةِ','الْكَريمَةِ',0,0,0.7333,'ا000',9),(107594,'الْكَريمَةِ اَللّـهُمَّ','الْكَريمَةِ اَللّـهُمَّ',0,1,1.7667,'ا000',9),(107595,'الْكَريمَةِ اَللّـهُمَّ تُبْ','الْكَريمَةِ اَللّـهُمَّ تُبْ',0,1,1.9333,'ا000',9),(107596,'الْكَريمَةِ وَالْمَشاهِدِ','الْكَريمَةِ وَالْمَشاهِدِ',0,1,1.8333,'ا000',9),(107597,'الْكَريمَةِ وَالْمَشاهِدِ الشَّريفَةِ','الْكَريمَةِ وَالْمَشاهِدِ الشَّريفَةِ',0,1,2,'ا000',9),(107598,'الْكَريمُ','الْكَريمُ',0,0,0.6,'ا000',9),(107599,'الْكَريمُ الْغَفّارُ','الْكَريمُ الْغَفّارُ',0,1,1.6667,'ا000',9),(107600,'الْكَريمُ الْغَفّارُ لِلذَّنْبِ','الْكَريمُ الْغَفّارُ لِلذَّنْبِ',0,1,2,'ا000',9),(107601,'الْكَريمِ الْحَليمِ','الْكَريمِ الْحَليمِ',0,1,1.6333,'ا000',9),(107602,'الْكَريمِ الْحَليمِ سُبْحـانَ','الْكَريمِ الْحَليمِ سُبْحـانَ',0,1,1.9667,'ا000',9),(107603,'الْكَريمِ اَنْ','الْكَريمِ اَنْ',0,1,1.4667,'ا000',9),(107604,'الْكَريمِ اَنْ تُصَلِّيَ','الْكَريمِ اَنْ تُصَلِّيَ',0,1,1.8,'ا000',9),(107605,'الْكَريمِ اَنْ يَنْقَضِيَ','الْكَريمِ اَنْ يَنْقَضِيَ',0,1,1.8333,'ا000',9),(107606,'الْكَريمِ عَنّي','الْكَريمِ عَنّي',0,1,1.5,'ا000',9),(107607,'الْكَريمِ عَنّي وَاقْبَلْ','الْكَريمِ عَنّي وَاقْبَلْ',0,1,1.8333,'ا000',9),(107608,'الْكَرْبِ','الْكَرْبِ',0,0,0.6,'ا000',9),(107609,'الْكَرْبِ الْعَظيمِ','الْكَرْبِ الْعَظيمِ',0,1,1.6333,'ا000',9),(107610,'الْكَرْبِ الْعَظيمِ يا','الْكَرْبِ الْعَظيمِ يا',0,1,1.7333,'ا000',9),(107611,'الْكَسَلِ','الْكَسَلِ',0,0,0.6,'ا000',9),(107612,'الْكَسَلِ وَالْفَشَلِ','الْكَسَلِ وَالْفَشَلِ',0,1,1.7,'ا000',9),(107613,'الْكَسَلِ وَالْفَشَلِ وَالْهَمِّ','الْكَسَلِ وَالْفَشَلِ وَالْهَمِّ',0,1,2,'ا000',9),(107614,'الْكُبْرى','الْكُبْرى',0,0,0.6,'ا000',9),(107615,'الْكُبْرى وَالنَّبأِ','الْكُبْرى وَالنَّبأِ',0,1,1.6667,'ا000',9),(107616,'الْكُبْرى وَالنَّبأِ الْعَظيمِ','الْكُبْرى وَالنَّبأِ الْعَظيمِ',0,1,2,'ا000',9),(107617,'الْكِبْرياءِ','الْكِبْرياءِ',0,0,0.8,'ا000',9),(107618,'الْكِبْرياءِ وَالْعَظَمَةِ','الْكِبْرياءِ وَالْعَظَمَةِ',0,1,1.8667,'ا000',9),(107619,'الْكِبْرياءِ وَالْعَظَمَةِ اَللّـهُمَّ','الْكِبْرياءِ وَالْعَظَمَةِ اَللّـهُمَّ',0,1,2,'ا000',9),(107620,'الْماءَ','الْماءَ',0,0,0.4667,'ا000',9),(107621,'الْماءَ مِنَ','الْماءَ مِنَ',0,1,1.4,'ا000',9),(107622,'الْماءَ مِنَ السَّماءِ','الْماءَ مِنَ السَّماءِ',0,1,1.7333,'ا000',9),(107623,'الْمانِعِ','الْمانِعِ',0,0,0.6,'ا000',9),(107624,'الْمانِعِ لي','الْمانِعِ لي',0,1,1.4,'ا000',9),(107625,'الْمانِعِ لي مِنْ','الْمانِعِ لي مِنْ',0,1,1.5667,'ا000',9),(107626,'الْمواقِفِ','الْمواقِفِ',0,0,0.6667,'ا000',9),(107627,'الْمواقِفِ الْكَريمَةِ','الْمواقِفِ الْكَريمَةِ',0,1,1.7333,'ا000',9),(107628,'الْمواقِفِ الْكَريمَةِ وَالْمَشاهِدِ','الْمواقِفِ الْكَريمَةِ وَالْمَشاهِدِ',0,1,2,'ا000',9),(107629,'الْمَدَنِيَّ','الْمَدَنِيَّ',0,0,0.8,'ا000',9),(107630,'الْمَدَنِيَّ اَرْجُو','الْمَدَنِيَّ اَرْجُو',0,1,1.6667,'ا000',9),(107631,'الْمَدَنِيَّ اَرْجُو الزُّلْفَةَ','الْمَدَنِيَّ اَرْجُو الزُّلْفَةَ',0,1,2,'ا000',9),(107632,'الْمَسافَةِ','الْمَسافَةِ',0,0,0.7333,'ا000',9),(107633,'الْمَسافَةِ وَاَنَّكَ','الْمَسافَةِ وَاَنَّكَ',0,1,1.7,'ا000',9),(107634,'الْمَسافَةِ وَاَنَّكَ لا','الْمَسافَةِ وَاَنَّكَ لا',0,1,1.8,'ا000',9),(107635,'الْمَسْؤولينَ','الْمَسْؤولينَ',0,0,0.8667,'ا000',9),(107636,'الْمَسْؤولينَ وَاَوْسَعَ','الْمَسْؤولينَ وَاَوْسَعَ',0,1,1.8,'ا000',9),(107637,'الْمَسْؤولينَ وَاَوْسَعَ الْمُعْطينَ','الْمَسْؤولينَ وَاَوْسَعَ الْمُعْطينَ',0,1,2,'ا000',9),(107638,'الْمَشاهِدِ','الْمَشاهِدِ',0,0,0.7333,'ا000',9),(107639,'الْمَشاهِدِ الشَّريفَةِ','الْمَشاهِدِ الشَّريفَةِ',0,1,1.7667,'ا000',9),(107640,'الْمَشاهِدِ الشَّريفَةِ وَالْمَواقِفِ','الْمَشاهِدِ الشَّريفَةِ وَالْمَواقِفِ',0,1,2,'ا000',9),(107641,'الْمَشْكُورِ سَعْيُهُمْ','الْمَشْكُورِ سَعْيُهُمْ',0,1,1.7667,'ا000',9),(107642,'الْمَشْكُورِ سَعْيُهُمْ الْمَغْفُورِ','الْمَشْكُورِ سَعْيُهُمْ الْمَغْفُورِ',0,1,2,'ا000',9),(107643,'الْمَطالِبِ','الْمَطالِبِ',0,0,0.7333,'ا000',9),(107644,'الْمَطالِبِ اِلَيْكَ','الْمَطالِبِ اِلَيْكَ',0,1,1.6667,'ا000',9),(107645,'الْمَطالِبِ اِلَيْكَ مُشْرَعَةً','الْمَطالِبِ اِلَيْكَ مُشْرَعَةً',0,1,2,'ا000',9),(107646,'الْمَعاصي','الْمَعاصي',0,0,0.6,'ا000',9),(107647,'الْمَعاصي جَنَّبْتَني','الْمَعاصي جَنَّبْتَني',0,1,1.7,'ا000',9),(107648,'الْمَعاصي جَنَّبْتَني حَتّى','الْمَعاصي جَنَّبْتَني حَتّى',0,1,1.9,'ا000',9),(107649,'الْمَعيشَةَ','الْمَعيشَةَ',0,0,0.7333,'ا000',9),(107650,'الْمَعيشَةَ وَاخْتِمْ','الْمَعيشَةَ وَاخْتِمْ',0,1,1.7,'ا000',9),(107651,'الْمَعيشَةَ وَاخْتِمْ لي','الْمَعيشَةَ وَاخْتِمْ لي',0,1,1.8,'ا000',9),(107652,'الْمَعْرِفَةِ','الْمَعْرِفَةِ',0,0,0.8667,'ا000',9),(107653,'الْمَعْرِفَةِ بِجُودِكَ','الْمَعْرِفَةِ بِجُودِكَ',0,1,1.7667,'ا000',9),(107654,'الْمَعْرِفَةِ بِجُودِكَ وَكَرِمَك','الْمَعْرِفَةِ بِجُودِكَ وَكَرِمَك',0,1,2,'ا000',9),(107655,'الْمَعْرِفَةِ بِكَرَمِكَ','الْمَعْرِفَةِ بِكَرَمِكَ',0,1,1.8,'ا000',9),(107656,'الْمَعْرِفَةِ بِكَرَمِكَ وَسَعَةِ','الْمَعْرِفَةِ بِكَرَمِكَ وَسَعَةِ',0,1,2,'ا000',9),(107657,'الْمَغْفُورِ ذُنُوبُهُمُ وَاَسْأَلُكَ','الْمَغْفُورِ ذُنُوبُهُمُ وَاَسْأَلُكَ',0,1,2,'ا000',9),(107658,'الْمَغْفُورِ ذُنُوبُهُمْ','الْمَغْفُورِ ذُنُوبُهُمْ',0,1,1.8,'ا000',9),(107659,'الْمَغْفُورِ ذُنُوبُهُمْ الْمُكَفَّرِ','الْمَغْفُورِ ذُنُوبُهُمْ الْمُكَفَّرِ',0,1,2,'ا000',9),(107660,'الْمَغْفُورِ ذُنُوبُهُمْ اَلْمُكَفَّرِ','الْمَغْفُورِ ذُنُوبُهُمْ اَلْمُكَفَّرِ',0,1,2,'ا000',9),(107661,'الْمَغْفِرَةِ اِغْفِرْ','الْمَغْفِرَةِ اِغْفِرْ',0,1,1.7333,'ا000',9),(107662,'الْمَغْفِرَةِ اِغْفِرْ لي','الْمَغْفِرَةِ اِغْفِرْ لي',0,1,1.8333,'ا000',9),(107663,'الْمَغْفِرَةِ تُبْدِئُ','الْمَغْفِرَةِ تُبْدِئُ',0,1,1.7333,'ا000',9),(107664,'الْمَغْفِرَةِ تُبْدِئُ بِالإِحْسانِ','الْمَغْفِرَةِ تُبْدِئُ بِالإِحْسانِ',0,1,2,'ا000',9),(107665,'الْمَغْفِرَةِ فَاغْفِرْ','الْمَغْفِرَةِ فَاغْفِرْ',0,1,1.7667,'ا000',9),(107666,'الْمَغْفِرَةِ فَاغْفِرْ لي','الْمَغْفِرَةِ فَاغْفِرْ لي',0,1,1.8667,'ا000',9),(107667,'الْمَغْفِرَةِ فَلا','الْمَغْفِرَةِ فَلا',0,1,1.6,'ا000',9),(107668,'الْمَغْفِرَةِ فَلا تُخَيِّبْني','الْمَغْفِرَةِ فَلا تُخَيِّبْني',0,1,2,'ا000',9),(107669,'الْمَغْفِرَةِ وَالرَّحْمَةِ','الْمَغْفِرَةِ وَالرَّحْمَةِ',0,1,1.9,'ا000',9),(107670,'الْمَغْفِرَةِ وَالرَّحْمَةِ وَهذا','الْمَغْفِرَةِ وَالرَّحْمَةِ وَهذا',0,1,2,'ا000',9),(107671,'الْمَغْفِرَةِ وَلا','الْمَغْفِرَةِ وَلا',0,1,1.6,'ا000',9),(107672,'الْمَغْفِرَةِ وَلا حَوْلَ','الْمَغْفِرَةِ وَلا حَوْلَ',0,1,1.8333,'ا000',9),(107673,'الْمَغْفِرَةِ يا','الْمَغْفِرَةِ يا',0,1,1.5333,'ا000',9),(107674,'الْمَغْفِرَةِ يا باسِطَ','الْمَغْفِرَةِ يا باسِطَ',0,1,1.7667,'ا000',9),(107675,'الْمَغْمُومِ','الْمَغْمُومِ',0,0,0.8,'ا000',9),(107676,'الْمَغْمُومِ الْمَهْمُومِ','الْمَغْمُومِ الْمَهْمُومِ',0,1,1.8333,'ا000',9),(107677,'الْمَغْمُومِ الْمَهْمُومِ هذا','الْمَغْمُومِ الْمَهْمُومِ هذا',0,1,1.9667,'ا000',9),(107678,'الْمَقامَ الَْمحْمُودَ الَّذي','الْمَقامَ الَْمحْمُودَ الَّذي',0,1,1.9667,'ا000',9),(107679,'الْمَقْبُولَ','الْمَقْبُولَ',0,0,0.8,'ا000',9),(107680,'الْمَقْبُولَ وَالرَّغْبَةَ','الْمَقْبُولَ وَالرَّغْبَةَ',0,1,1.8667,'ا000',9),(107681,'الْمَقْبُولَ وَالرَّغْبَةَ والرَّهْبَةَ','الْمَقْبُولَ وَالرَّغْبَةَ والرَّهْبَةَ',0,1,2,'ا000',9),(107682,'الْمَكِّيَّ','الْمَكِّيَّ',0,0,0.7333,'ا000',9),(107683,'الْمَكِّيَّ الْمَدَنِيَّ','الْمَكِّيَّ الْمَدَنِيَّ',0,1,1.8,'ا000',9),(107684,'الْمَكِّيَّ الْمَدَنِيَّ اَرْجُو','الْمَكِّيَّ الْمَدَنِيَّ اَرْجُو',0,1,2,'ا000',9),(107685,'الْمَكْرُوبينَ','الْمَكْرُوبينَ',0,0,0.9333,'ا000',9),(107686,'الْمَكْرُوبينَ وَيا','الْمَكْرُوبينَ وَيا',0,1,1.6333,'ا000',9),(107687,'الْمَكْرُوبينَ وَيا فارِجَ','الْمَكْرُوبينَ وَيا فارِجَ',0,1,1.8667,'ا000',9),(107688,'الْمَكْرُوبِ','الْمَكْرُوبِ',0,0,0.8,'ا000',9),(107689,'الْمَكْرُوبِ هذا','الْمَكْرُوبِ هذا',0,1,1.5333,'ا000',9),(107690,'الْمَكْرُوبِ هذا مَقامُ','الْمَكْرُوبِ هذا مَقامُ',0,1,1.7667,'ا000',9),(107691,'الْمَلاءِ','الْمَلاءِ',0,0,0.6,'ا000',9),(107692,'الْمَلاءِ اَنَا','الْمَلاءِ اَنَا',0,1,1.5,'ا000',9),(107693,'الْمَلاءِ اَنَا صاحِبُ','الْمَلاءِ اَنَا صاحِبُ',0,1,1.7333,'ا000',9),(107694,'الْمَلائِكَةِ','الْمَلائِكَةِ',0,0,0.8667,'ا000',9),(107695,'الْمَلائِكَةِ الْمُقَرَّبينَ','الْمَلائِكَةِ الْمُقَرَّبينَ',0,1,1.9333,'ا000',9),(107696,'الْمَلائِكَةِ الْمُقَرَّبينَ وَربَّ','الْمَلائِكَةِ الْمُقَرَّبينَ وَربَّ',0,1,2,'ا000',9),(107697,'الْمَلائِكَةِ رُسُلاً','الْمَلائِكَةِ رُسُلاً',0,1,1.7,'ا000',9),(107698,'الْمَلائِكَةِ رُسُلاً اُولي','الْمَلائِكَةِ رُسُلاً اُولي',0,1,1.9,'ا000',9),(107699,'الْمَلائِكَةِ وَالرُّوحِ','الْمَلائِكَةِ وَالرُّوحِ',0,1,1.8,'ا000',9),(107700,'الْمَلائِكَةِ وَالرُّوحِ فيها','الْمَلائِكَةِ وَالرُّوحِ فيها',0,1,1.9667,'ا000',9),(107701,'الْمَلاَئِكَةُ','الْمَلاَئِكَةُ',0,0,0.9333,'ا000',9),(107702,'الْمَلاَئِكَةُ وَالرُّوحُ','الْمَلاَئِكَةُ وَالرُّوحُ',0,1,1.8333,'ا000',9),(107703,'الْمَلاَئِكَةُ وَالرُّوحُ فيها','الْمَلاَئِكَةُ وَالرُّوحُ فيها',0,1,2,'ا000',9),(107704,'الْمَلَكَيْنِ','الْمَلَكَيْنِ',0,0,0.8667,'ا000',9),(107705,'الْمَلَكَيْنِ الْحافِظَيْنِ','الْمَلَكَيْنِ الْحافِظَيْنِ',0,1,1.9,'ا000',9),(107706,'الْمَلَكَيْنِ الْحافِظَيْنِ عَلَيَّ','الْمَلَكَيْنِ الْحافِظَيْنِ عَلَيَّ',0,1,2,'ا000',9),(107707,'الْمَنّانُ بِالْعَطِيّاتِ','الْمَنّانُ بِالْعَطِيّاتِ',0,1,1.8333,'ا000',9),(107708,'الْمَنّانُ بِالْعَطِيّاتِ عَلى','الْمَنّانُ بِالْعَطِيّاتِ عَلى',0,1,2,'ا000',9),(107709,'الْمَنّانِ','الْمَنّانِ',0,0,0.6667,'ا000',9),(107710,'الْمَنّانِ سُبْحـانَ','الْمَنّانِ سُبْحـانَ',0,1,1.6667,'ا000',9),(107711,'الْمَنّانِ سُبْحـانَ الرَّؤُوفِ','الْمَنّانِ سُبْحـانَ الرَّؤُوفِ',0,1,2,'ا000',9),(107712,'الْمَنِّ','الْمَنِّ',0,0,0.5333,'ا000',9),(107713,'الْمَنِّ وَلاَ','الْمَنِّ وَلاَ',0,1,1.4667,'ا000',9),(107714,'الْمَنِّ وَلاَ يُمَنُّ','الْمَنِّ وَلاَ يُمَنُّ',0,1,1.7333,'ا000',9),(107715,'الْمَنِّ يا','الْمَنِّ يا',0,1,1.3667,'ا000',9),(107716,'الْمَنِّ يا قَديمَ','الْمَنِّ يا قَديمَ',0,1,1.6,'ا000',9),(107717,'الْمَهْدِيِّ','الْمَهْدِيِّ',0,0,0.8,'ا000',9),(107718,'الْمَهْدِيِّ حُجَجِكَ','الْمَهْدِيِّ حُجَجِكَ',0,1,1.7,'ا000',9),(107719,'الْمَهْدِيِّ حُجَجِكَ عَلى','الْمَهْدِيِّ حُجَجِكَ عَلى',0,1,1.8667,'ا000',9),(107720,'الْمَهْمُومينَ','الْمَهْمُومينَ',0,0,0.9333,'ا000',9),(107721,'الْمَهْمُومينَ وَيا','الْمَهْمُومينَ وَيا',0,1,1.6333,'ا000',9),(107722,'الْمَهْمُومينَ وَيا كاشِفَ','الْمَهْمُومينَ وَيا كاشِفَ',0,1,1.8667,'ا000',9),(107723,'الْمَهْمُومِ','الْمَهْمُومِ',0,0,0.8,'ا000',9),(107724,'الْمَهْمُومِ هذا','الْمَهْمُومِ هذا',0,1,1.5333,'ا000',9),(107725,'الْمَهْمُومِ هذا مَقامُ','الْمَهْمُومِ هذا مَقامُ',0,1,1.7667,'ا000',9),(107726,'الْمَوْتى','الْمَوْتى',0,0,0.6,'ا000',9),(107727,'الْمَوْتى وَهُوَ','الْمَوْتى وَهُوَ',0,1,1.5333,'ا000',9),(107728,'الْمَوْتى وَهُوَ حَيٌّ','الْمَوْتى وَهُوَ حَيٌّ',0,1,1.7333,'ا000',9),(107729,'الْمَوْتى وَيَعْلَمُ','الْمَوْتى وَيَعْلَمُ',0,1,1.6667,'ا000',9),(107730,'الْمَوْتى وَيَعْلَمُ ما','الْمَوْتى وَيَعْلَمُ ما',0,1,1.7667,'ا000',9),(107731,'الْمَوْتِ','الْمَوْتِ',0,0,0.6,'ا000',9),(107732,'الْمَوْتِ فَمالي','الْمَوْتِ فَمالي',0,1,1.5333,'ا000',9),(107733,'الْمَوْتِ فَمالي لا','الْمَوْتِ فَمالي لا',0,1,1.6333,'ا000',9),(107734,'الْمَوْتِ كُرْبَتي','الْمَوْتِ كُرْبَتي',0,1,1.6,'ا000',9),(107735,'الْمَوْتِ كُرْبَتي وَفِي','الْمَوْتِ كُرْبَتي وَفِي',0,1,1.8,'ا000',9),(107736,'الْمَوْتِ وَعَلى','الْمَوْتِ وَعَلى',0,1,1.5333,'ا000',9),(107737,'الْمَوْتِ وَعَلى رِضْوانَ','الْمَوْتِ وَعَلى رِضْوانَ',0,1,1.8333,'ا000',9),(107738,'الْمَوْتِ يا','الْمَوْتِ يا',0,1,1.4,'ا000',9),(107739,'الْمَوْتِ يا مَنْ','الْمَوْتِ يا مَنْ',0,1,1.5667,'ا000',9),(107740,'الْمَيِّتَ','الْمَيِّتَ',0,0,0.6667,'ا000',9),(107741,'الْمَيِّتَ مِنَ','الْمَيِّتَ مِنَ',0,1,1.5,'ا000',9),(107742,'الْمَيِّتَ مِنَ الْحَيِّ','الْمَيِّتَ مِنَ الْحَيِّ',0,1,1.8,'ا000',9),(107743,'الْمَيِّتِ وَتُخْرِجُ','الْمَيِّتِ وَتُخْرِجُ',0,1,1.7,'ا000',9),(107744,'الْمَيِّتِ وَتُخْرِجُ الْمَيِّتَ','الْمَيِّتِ وَتُخْرِجُ الْمَيِّتَ',0,1,2,'ا000',9),(107745,'الْمُؤَمَّلِ','الْمُؤَمَّلِ',0,0,0.8,'ا000',9),(107746,'الْمُؤَمَّلِ وَالْعَدْلِ','الْمُؤَمَّلِ وَالْعَدْلِ',0,1,1.8,'ا000',9),(107747,'الْمُؤَمَّلِ وَالْعَدْلِ الْمُنْتَظَرِ','الْمُؤَمَّلِ وَالْعَدْلِ الْمُنْتَظَرِ',0,1,2,'ا000',9),(107748,'الْمُؤْمِنينَ اَلْحَمْدُ','الْمُؤْمِنينَ اَلْحَمْدُ',0,1,1.8,'ا000',9),(107749,'الْمُؤْمِنينَ اَلْحَمْدُ للهِ','الْمُؤْمِنينَ اَلْحَمْدُ للهِ',0,1,1.9667,'ا000',9),(107750,'الْمُؤْمِنينَ وَالْمُؤْمِناتِ في','الْمُؤْمِنينَ وَالْمُؤْمِناتِ في',0,1,2,'ا000',9),(107751,'الْمُؤْمِنينَ وَوالِ','الْمُؤْمِنينَ وَوالِ',0,1,1.6667,'ا000',9),(107752,'الْمُؤْمِنينَ وَوالِ مَنْ','الْمُؤْمِنينَ وَوالِ مَنْ',0,1,1.8333,'ا000',9),(107753,'الْمُؤْمِنينَ وَوَصِيِّ','الْمُؤْمِنينَ وَوَصِيِّ',0,1,1.7667,'ا000',9),(107754,'الْمُؤْمِنينَ وَوَصِيِّ رَسُولِ','الْمُؤْمِنينَ وَوَصِيِّ رَسُولِ',0,1,2,'ا000',9),(107755,'الْمُتَجَبِّرِينَ','الْمُتَجَبِّرِينَ',0,0,1,'ا000',9),(107756,'الْمُتَجَبِّرِينَ في','الْمُتَجَبِّرِينَ في',0,1,1.6667,'ا000',9),(107757,'الْمُتَجَبِّرِينَ في مَوْضِعِ','الْمُتَجَبِّرِينَ في مَوْضِعِ',0,1,1.9667,'ا000',9),(107758,'الْمُتَعالِ','الْمُتَعالِ',0,0,0.7333,'ا000',9),(107759,'الْمُتَعالِ سَواءٌ','الْمُتَعالِ سَواءٌ',0,1,1.6,'ا000',9),(107760,'الْمُتَعالِ سَواءٌ مِنْكُمْ','الْمُتَعالِ سَواءٌ مِنْكُمْ',0,1,1.9,'ا000',9),(107761,'الْمُحْسِنِ','الْمُحْسِنِ',0,0,0.7333,'ا000',9),(107762,'الْمُحْسِنِ الُمْجْمِلِ','الْمُحْسِنِ الُمْجْمِلِ',0,1,1.7667,'ا000',9),(107763,'الْمُحْسِنِ الُمْجْمِلِ الْمُفْضِلِ','الْمُحْسِنِ الُمْجْمِلِ الْمُفْضِلِ',0,1,2,'ا000',9),(107764,'الْمُذْنِبينَ','الْمُذْنِبينَ',0,0,0.8667,'ا000',13),(107765,'الْمُذْنِبينَ بِفَضْلِ','الْمُذْنِبينَ بِفَضْلِ',0,1,1.7333,'ا000',9),(107766,'الْمُذْنِبينَ بِفَضْلِ سَعَتِكَ','الْمُذْنِبينَ بِفَضْلِ سَعَتِكَ',0,1,2,'ا000',9),(107767,'الْمُذْنِبينَ قَبْلي','الْمُذْنِبينَ قَبْلي',0,1,1.6667,'ا000',9),(107768,'الْمُذْنِبينَ قَبْلي لأَنَّ','الْمُذْنِبينَ قَبْلي لأَنَّ',0,1,1.9,'ا000',9),(107769,'الْمُذْنِبينَ ما','الْمُذْنِبينَ ما',0,1,1.5333,'ا000',9),(107770,'الْمُذْنِبينَ ما وَسِعَهُمْ','الْمُذْنِبينَ ما وَسِعَهُمْ',0,1,1.9,'ا000',9),(107771,'الْمُذْنِبينَ وَحِلْمَكَ','الْمُذْنِبينَ وَحِلْمَكَ',0,1,1.8,'ا000',9),(107772,'الْمُذْنِبينَ وَحِلْمَكَ يَكْبُرُ','الْمُذْنِبينَ وَحِلْمَكَ يَكْبُرُ',0,1,2,'ا000',9),(107773,'الْمُذْنِبُونَ','الْمُذْنِبُونَ',0,0,0.9333,'ا000',9),(107774,'الْمُذْنِبُونَ وَاِنْ','الْمُذْنِبُونَ وَاِنْ',0,1,1.7,'ا000',9),(107775,'الْمُذْنِبُونَ وَاِنْ كُنْتَ','الْمُذْنِبُونَ وَاِنْ كُنْتَ',0,1,1.9333,'ا000',9),(107776,'الْمُرْتَدي','الْمُرْتَدي',0,0,0.7333,'ا000',9),(107777,'الْمُرْتَدي بِالْكِبْرِياءِ','الْمُرْتَدي بِالْكِبْرِياءِ',0,1,1.9,'ا000',9),(107778,'الْمُرْتَدي بِالْكِبْرِياءِ صَلِّ','الْمُرْتَدي بِالْكِبْرِياءِ صَلِّ',0,1,2,'ا000',9),(107779,'الْمُرْتَضى','الْمُرْتَضى',0,0,0.7333,'ا000',9),(107780,'الْمُرْتَضى وَرسُولِكَ','الْمُرْتَضى وَرسُولِكَ',0,1,1.7333,'ا000',9),(107781,'الْمُرْتَضى وَرسُولِكَ الْمُصْطَفى','الْمُرْتَضى وَرسُولِكَ الْمُصْطَفى',0,1,2,'ا000',9),(107782,'الْمُرْخى','الْمُرْخى',0,0,0.6,'ا000',9),(107783,'الْمُرْخى عَلَيَّ','الْمُرْخى عَلَيَّ',0,1,1.5667,'ا000',9),(107784,'الْمُرْخى عَلَيَّ فَقَدْ','الْمُرْخى عَلَيَّ فَقَدْ',0,1,1.8,'ا000',9),(107785,'الْمُرْسَلينَ مِنْكَ','الْمُرْسَلينَ مِنْكَ',0,1,1.6667,'ا000',9),(107786,'الْمُرْسَلينَ مِنْكَ مَجْلِساً','الْمُرْسَلينَ مِنْكَ مَجْلِساً',0,1,2,'ا000',9),(107787,'الْمُسِيئونَ','الْمُسِيئونَ',0,0,0.8,'ا000',9),(107788,'الْمُسِيئونَ فَتَجاوَزْ','الْمُسِيئونَ فَتَجاوَزْ',0,1,1.7667,'ا000',9),(107789,'الْمُسِيئونَ فَتَجاوَزْ يا','الْمُسِيئونَ فَتَجاوَزْ يا',0,1,1.8667,'ا000',9),(107790,'الْمُسْتَأثِرينَ','الْمُسْتَأثِرينَ',0,0,1,'ا000',9),(107791,'الْمُسْتَأثِرينَ وَاَنَّ','الْمُسْتَأثِرينَ وَاَنَّ',0,1,1.8,'ا000',9),(107792,'الْمُسْتَأثِرينَ وَاَنَّ الِراحِلَ','الْمُسْتَأثِرينَ وَاَنَّ الِراحِلَ',0,1,2,'ا000',9),(107793,'الْمُسْتَجيرِ','الْمُسْتَجيرِ',0,0,0.8667,'ا000',9),(107794,'الْمُسْتَجيرِ بِكَ','الْمُسْتَجيرِ بِكَ',0,1,1.6,'ا000',9),(107795,'الْمُسْتَجيرِ بِكَ مِنَ','الْمُسْتَجيرِ بِكَ مِنَ',0,1,1.7667,'ا000',9),(107796,'الْمُسْتَجيرِ هذا','الْمُسْتَجيرِ هذا',0,1,1.5667,'ا000',9),(107797,'الْمُسْتَجيرِ هذا مَقامُ','الْمُسْتَجيرِ هذا مَقامُ',0,1,1.8,'ا000',9),(107798,'الْمُسْتَصْرِخينَ','الْمُسْتَصْرِخينَ',0,0,1,'ا000',9),(107799,'الْمُسْتَصْرِخينَ مَوْضِعِ','الْمُسْتَصْرِخينَ مَوْضِعِ',0,1,1.8667,'ا000',9),(107800,'الْمُسْتَصْرِخينَ مَوْضِعِ حاجاتِ','الْمُسْتَصْرِخينَ مَوْضِعِ حاجاتِ',0,1,2,'ا000',9),(107801,'الْمُسْتَصْرِخينَ وَيا','الْمُسْتَصْرِخينَ وَيا',0,1,1.7333,'ا000',9),(107802,'الْمُسْتَصْرِخينَ وَيا رَبَّ','الْمُسْتَصْرِخينَ وَيا رَبَّ',0,1,1.9333,'ا000',9),(107803,'الْمُسْتَضْعَفينَ','الْمُسْتَضْعَفينَ',0,0,1,'ا000',9),(107804,'الْمُسْتَضْعَفينَ وَيا','الْمُسْتَضْعَفينَ وَيا',0,1,1.7333,'ا000',9),(107805,'الْمُسْتَضْعَفينَ وَيا كاشِفَ','الْمُسْتَضْعَفينَ وَيا كاشِفَ',0,1,1.9667,'ا000',9),(107806,'الْمُسْتَضْعَفينَ وَيَضَعُ','الْمُسْتَضْعَفينَ وَيَضَعُ',0,1,1.8667,'ا000',9),(107807,'الْمُسْتَضْعَفينَ وَيَضَعُ الْمُسْتَكْبِرينَ','الْمُسْتَضْعَفينَ وَيَضَعُ الْمُسْتَكْبِرينَ',0,1,2,'ا000',9),(107808,'الْمُسْتَغيثينَ','الْمُسْتَغيثينَ',0,0,1,'ا000',13),(107809,'الْمُسْتَغيثينَ وَيا','الْمُسْتَغيثينَ وَيا',0,1,1.6667,'ا000',9),(107810,'الْمُسْتَغيثينَ وَيا مُجيبَ','الْمُسْتَغيثينَ وَيا مُجيبَ',0,1,1.9,'ا000',9),(107811,'الْمُسْتَغيثِ','الْمُسْتَغيثِ',0,0,0.8667,'ا000',9),(107812,'الْمُسْتَغيثِ بِكَ','الْمُسْتَغيثِ بِكَ',0,1,1.6,'ا000',9),(107813,'الْمُسْتَغيثِ بِكَ مِنَ','الْمُسْتَغيثِ بِكَ مِنَ',0,1,1.7667,'ا000',9),(107814,'الْمُسْتَكْبِرينَ','الْمُسْتَكْبِرينَ',0,0,1,'ا000',9),(107815,'الْمُسْتَكْبِرينَ ويُهْلِكُ','الْمُسْتَكْبِرينَ ويُهْلِكُ',0,1,1.9,'ا000',9),(107816,'الْمُسْتَكْبِرينَ ويُهْلِكُ مُلُوكاً','الْمُسْتَكْبِرينَ ويُهْلِكُ مُلُوكاً',0,1,2,'ا000',9),(107817,'الْمُسْتَوْحِشِ','الْمُسْتَوْحِشِ',0,0,1,'ا000',9),(107818,'الْمُسْتَوْحِشِ الْفَرِقِ','الْمُسْتَوْحِشِ الْفَرِقِ',0,1,1.8333,'ا000',9),(107819,'الْمُسْتَوْحِشِ الْفَرِقِ هذا','الْمُسْتَوْحِشِ الْفَرِقِ هذا',0,1,1.9667,'ا000',9),(107820,'الْمُسْلِمينَ','الْمُسْلِمينَ',0,0,0.8667,'ا000',13),(107821,'الْمُسْلِمينَ اَللّـهُمَّ','الْمُسْلِمينَ اَللّـهُمَّ',0,1,1.8333,'ا000',9),(107822,'الْمُسْلِمينَ اَللّـهُمَّ اشْفِ','الْمُسْلِمينَ اَللّـهُمَّ اشْفِ',0,1,2,'ا000',9),(107823,'الْمُسْلِمينَ عَلِيِّ','الْمُسْلِمينَ عَلِيِّ',0,1,1.7,'ا000',9),(107824,'الْمُسْلِمينَ عَلِيِّ بْنِ','الْمُسْلِمينَ عَلِيِّ بْنِ',0,1,1.8667,'ا000',9),(107825,'الْمُسْلِمينَ وَوالِ','الْمُسْلِمينَ وَوالِ',0,1,1.6667,'ا000',9),(107826,'الْمُسْلِمينَ وَوالِ مَنْ','الْمُسْلِمينَ وَوالِ مَنْ',0,1,1.8333,'ا000',9),(107827,'الْمُسْيؤُنَ','الْمُسْيؤُنَ',0,0,0.8,'ا000',9),(107828,'الْمُسْيؤُنَ اِلهٰي','الْمُسْيؤُنَ اِلهٰي',0,1,1.6333,'ا000',9),(107829,'الْمُسْيؤُنَ اِلهٰي اِنْ','الْمُسْيؤُنَ اِلهٰي اِنْ',0,1,1.8,'ا000',9),(107830,'الْمُصْطَفى','الْمُصْطَفى',0,0,0.7333,'ا000',9),(107831,'الْمُصْطَفى وَآلِهِ','الْمُصْطَفى وَآلِهِ',0,1,1.6333,'ا000',9),(107832,'الْمُصْطَفى وَاَمينِكَ','الْمُصْطَفى وَاَمينِكَ',0,1,1.7333,'ا000',9),(107833,'الْمُصْطَفى وَاَمينِكَ وَنَجِيِّكَ','الْمُصْطَفى وَاَمينِكَ وَنَجِيِّكَ',0,1,2,'ا000',9),(107834,'الْمُضْطَرِّينَ','الْمُضْطَرِّينَ',0,0,1,'ا000',9),(107835,'الْمُضْطَرِّينَ وَيا','الْمُضْطَرِّينَ وَيا',0,1,1.6667,'ا000',9),(107836,'الْمُضْطَرِّينَ وَيا مَلْجَاَ','الْمُضْطَرِّينَ وَيا مَلْجَاَ',0,1,1.9667,'ا000',9),(107837,'الْمُطَهَّرينَ','الْمُطَهَّرينَ',0,0,0.9333,'ا000',9),(107838,'الْمُطَهَّرينَ وَعَلى','الْمُطَهَّرينَ وَعَلى',0,1,1.7,'ا000',9),(107839,'الْمُطَهَّرينَ وَعَلى جَبْرَئيلَ','الْمُطَهَّرينَ وَعَلى جَبْرَئيلَ',0,1,2,'ا000',9),(107840,'الْمُطَّلِعينَ','الْمُطَّلِعينَ',0,0,0.9333,'ا000',9),(107841,'الْمُطَّلِعينَ عَلَيَّ','الْمُطَّلِعينَ عَلَيَّ',0,1,1.7333,'ا000',9),(107842,'الْمُطَّلِعينَ عَلَيَّ بَلْ','الْمُطَّلِعينَ عَلَيَّ بَلْ',0,1,1.9,'ا000',9),(107843,'الْمُعاقِبينَ','الْمُعاقِبينَ',0,0,0.8667,'ا000',9),(107844,'الْمُعاقِبينَ في','الْمُعاقِبينَ في',0,1,1.5333,'ا000',9),(107845,'الْمُعاقِبينَ في مَوْضِعِ','الْمُعاقِبينَ في مَوْضِعِ',0,1,1.8333,'ا000',9),(107846,'الْمُعْطينَ','الْمُعْطينَ',0,0,0.7333,'ا000',9),(107847,'الْمُعْطينَ اِشْفِ','الْمُعْطينَ اِشْفِ',0,1,1.6,'ا000',9),(107848,'الْمُعْطينَ اِشْفِ بِهِ','الْمُعْطينَ اِشْفِ بِهِ',0,1,1.7667,'ا000',9),(107849,'الْمُغْتَسَلِ','الْمُغْتَسَلِ',0,0,0.8667,'ا000',9),(107850,'الْمُغْتَسَلِ يُقَلِّبُني','الْمُغْتَسَلِ يُقَلِّبُني',0,1,1.8333,'ا000',9),(107851,'الْمُغْتَسَلِ يُقَلِّبُني صالِحُ','الْمُغْتَسَلِ يُقَلِّبُني صالِحُ',0,1,2,'ا000',9),(107852,'الْمُفْضِلِ','الْمُفْضِلِ',0,0,0.7333,'ا000',9),(107853,'الْمُفْضِلِ ذِي','الْمُفْضِلِ ذِي',0,1,1.5,'ا000',9),(107854,'الْمُفْضِلِ ذِي الْجَلالِ','الْمُفْضِلِ ذِي الْجَلالِ',0,1,1.8333,'ا000',9),(107855,'الْمُقَرَّبينَ','الْمُقَرَّبينَ',0,0,0.9333,'ا000',13),(107856,'الْمُقَرَّبينَ مِنَ','الْمُقَرَّبينَ مِنَ',0,1,1.6333,'ا000',9),(107857,'الْمُقَرَّبينَ مِنَ الرَّحْمَةِ','الْمُقَرَّبينَ مِنَ الرَّحْمَةِ',0,1,2,'ا000',9),(107858,'الْمُقَرَّبينَ وَاَيِّدْهُ','الْمُقَرَّبينَ وَاَيِّدْهُ',0,1,1.8667,'ا000',9),(107859,'الْمُقَرَّبينَ وَاَيِّدْهُ بِرُوحِ','الْمُقَرَّبينَ وَاَيِّدْهُ بِرُوحِ',0,1,2,'ا000',9),(107860,'الْمُقَرَّبينَ وَربَّ','الْمُقَرَّبينَ وَربَّ',0,1,1.7,'ا000',9),(107861,'الْمُقَرَّبينَ وَربَّ اِبْراهيمَ','الْمُقَرَّبينَ وَربَّ اِبْراهيمَ',0,1,2,'ا000',9),(107862,'الْمُقَرَّبينَ وَعَلى','الْمُقَرَّبينَ وَعَلى',0,1,1.7,'ا000',9),(107863,'الْمُقَرَّبينَ وَعَلى الْمَلَكَيْنِ','الْمُقَرَّبينَ وَعَلى الْمَلَكَيْنِ',0,1,2,'ا000',9),(107864,'الْمُقَصِّرينَ','الْمُقَصِّرينَ',0,0,0.9333,'ا000',9),(107865,'الْمُقَصِّرينَ وَاَنَا','الْمُقَصِّرينَ وَاَنَا',0,1,1.7333,'ا000',9),(107866,'الْمُقَصِّرينَ وَاَنَا عائِذٌ','الْمُقَصِّرينَ وَاَنَا عائِذٌ',0,1,1.9667,'ا000',9),(107867,'الْمُقَصِّرينَ وَاَنَا يا','الْمُقَصِّرينَ وَاَنَا يا',0,1,1.8333,'ا000',9),(107868,'الْمُلْكَ','الْمُلْكَ',0,0,0.6,'ا000',9),(107869,'الْمُلْكَ مَنْ','الْمُلْكَ مَنْ',0,1,1.4667,'ا000',9),(107870,'الْمُلْكَ مَنْ تَشاءُ','الْمُلْكَ مَنْ تَشاءُ',0,1,1.7,'ا000',9),(107871,'الْمُلْكَ مِمَّنْ','الْمُلْكَ مِمَّنْ',0,1,1.5667,'ا000',9),(107872,'الْمُلْكَ مِمَّنْ تَشاءُ','الْمُلْكَ مِمَّنْ تَشاءُ',0,1,1.8,'ا000',9),(107873,'الْمُلْكِ','الْمُلْكِ',0,0,0.6,'ا000',9),(107874,'الْمُلْكِ تُؤْتِى','الْمُلْكِ تُؤْتِى',0,1,1.5667,'ا000',9),(107875,'الْمُلْكِ تُؤْتِى الْمُلْكَ','الْمُلْكِ تُؤْتِى الْمُلْكَ',0,1,1.9,'ا000',9),(107876,'الْمُلْكِ مُجْرِي','الْمُلْكِ مُجْرِي',0,1,1.5667,'ا000',9),(107877,'الْمُلْكِ مُجْرِي الْفُلْكِ','الْمُلْكِ مُجْرِي الْفُلْكِ',0,1,1.9,'ا000',9),(107878,'الْمُلْكِ وَلَمْ','الْمُلْكِ وَلَمْ',0,1,1.5333,'ا000',9),(107879,'الْمُلْكِ وَلَمْ يَكُنْ','الْمُلْكِ وَلَمْ يَكُنْ',0,1,1.7667,'ا000',9),(107880,'الْمُمْ','الْمُمْ',0,0,0.4667,'ا000',9),(107881,'الْمُمْ بِهِ','الْمُمْ بِهِ',0,1,1.4,'ا000',9),(107882,'الْمُمْ بِهِ شَعَثَنا','الْمُمْ بِهِ شَعَثَنا',0,1,1.7,'ا000',9),(107883,'الْمُنيرِ','الْمُنيرِ',0,0,0.6,'ا000',9),(107884,'الْمُنيرِ وَعلى','الْمُنيرِ وَعلى',0,1,1.5,'ا000',9),(107885,'الْمُنيرِ وَعلى اَهْلِ','الْمُنيرِ وَعلى اَهْلِ',0,1,1.7333,'ا000',9),(107886,'الْمُنْتَظَرِ','الْمُنْتَظَرِ',0,0,0.8667,'ا000',9),(107887,'الْمُنْتَظَرِ وَحُفَّهُ','الْمُنْتَظَرِ وَحُفَّهُ',0,1,1.7667,'ا000',9),(107888,'الْمُنْتَظَرِ وَحُفَّهُ بِمَلائِكَتِكَ','الْمُنْتَظَرِ وَحُفَّهُ بِمَلائِكَتِكَ',0,1,2,'ا000',9),(107889,'الْمُنْعِمِ','الْمُنْعِمِ',0,0,0.7333,'ا000',9),(107890,'الْمُنْعِمِ الْمُحْسِنِ','الْمُنْعِمِ الْمُحْسِنِ',0,1,1.7667,'ا000',9),(107891,'الْمُنْعِمِ الْمُحْسِنِ الُمْجْمِلِ','الْمُنْعِمِ الْمُحْسِنِ الُمْجْمِلِ',0,1,2,'ا000',9),(107892,'الْمُهِمَّ','الْمُهِمَّ',0,0,0.6667,'ا000',9),(107893,'الْمُهِمَّ كُلَّهُ','الْمُهِمَّ كُلَّهُ',0,1,1.6,'ا000',9),(107894,'الْمُهِمَّ كُلَّهُ وَاقْضِ','الْمُهِمَّ كُلَّهُ وَاقْضِ',0,1,1.8667,'ا000',9),(107895,'الْمُهْتَدينَ','الْمُهْتَدينَ',0,0,0.8667,'ا000',9),(107896,'الْمُهْتَدينَ الرّاشِدينَ','الْمُهْتَدينَ الرّاشِدينَ',0,1,1.8333,'ا000',9),(107897,'الْمُهْتَدينَ الرّاشِدينَ وَاَوْلِيائِكَ','الْمُهْتَدينَ الرّاشِدينَ وَاَوْلِيائِكَ',0,1,2,'ا000',9),(107898,'الْنِّعْمَةَ','الْنِّعْمَةَ',0,0,0.8,'ا000',9),(107899,'الْنِّعْمَةَ عَلَيَّ','الْنِّعْمَةَ عَلَيَّ',0,1,1.6667,'ا000',9),(107900,'الْنِّعْمَةَ عَلَيَّ فَلا','الْنِّعْمَةَ عَلَيَّ فَلا',0,1,1.8333,'ا000',9),(107901,'الْهادي','الْهادي',0,0,0.4667,'ا000',9),(107902,'الْهادي الْمَهْدِيِّ','الْهادي الْمَهْدِيِّ',0,1,1.6667,'ا000',9),(107903,'الْهادي الْمَهْدِيِّ حُجَجِكَ','الْهادي الْمَهْدِيِّ حُجَجِكَ',0,1,1.9667,'ا000',9),(107904,'الْهارِبينَ','الْهارِبينَ',0,0,0.7333,'ا000',9),(107905,'الْهارِبينَ نَكالِ','الْهارِبينَ نَكالِ',0,1,1.6,'ا000',9),(107906,'الْهارِبينَ نَكالِ الظّالِمينَ','الْهارِبينَ نَكالِ الظّالِمينَ',0,1,2,'ا000',9),(107907,'الْهارِبينَ وَيا','الْهارِبينَ وَيا',0,1,1.5333,'ا000',9),(107908,'الْهارِبينَ وَيا صَريخَ','الْهارِبينَ وَيا صَريخَ',0,1,1.7667,'ا000',9),(107909,'الْهارِبِ','الْهارِبِ',0,0,0.6,'ا000',9),(107910,'الْهارِبِ اِلَيْكَ','الْهارِبِ اِلَيْكَ',0,1,1.6,'ا000',9),(107911,'الْهارِبِ اِلَيْكَ مِنَ','الْهارِبِ اِلَيْكَ مِنَ',0,1,1.7667,'ا000',9),(107912,'الْهاشِمِيَّ','الْهاشِمِيَّ',0,0,0.8,'ا000',9),(107913,'الْهاشِمِيَّ الْعَرَبِيَّ','الْهاشِمِيَّ الْعَرَبِيَّ',0,1,1.8333,'ا000',9),(107914,'الْهاشِمِيَّ الْعَرَبِيَّ التِّهامِيَّ','الْهاشِمِيَّ الْعَرَبِيَّ التِّهامِيَّ',0,1,2,'ا000',9),(107915,'الْهاوِيَةَ','الْهاوِيَةَ',0,0,0.7333,'ا000',9),(107916,'الْهاوِيَةَ فَاِنَّكَ','الْهاوِيَةَ فَاِنَّكَ',0,1,1.7,'ا000',9),(107917,'الْهاوِيَةَ فَاِنَّكَ قُرَّةُ','الْهاوِيَةَ فَاِنَّكَ قُرَّةُ',0,1,1.9667,'ا000',9),(107918,'الْهَنيئَةُ','الْهَنيئَةُ',0,0,0.7333,'ا000',9),(107919,'الْهَنيئَةُ اَيْنَ','الْهَنيئَةُ اَيْنَ',0,1,1.6,'ا000',9),(107920,'الْهَنيئَةُ اَيْنَ صَنائِعُكَ','الْهَنيئَةُ اَيْنَ صَنائِعُكَ',0,1,1.9667,'ا000',9),(107921,'الْهُدى الْحَسَنِ','الْهُدى الْحَسَنِ',0,1,1.5667,'ا000',9),(107922,'الْهُدى الْحَسَنِ وَالْحُسَيْنِ','الْهُدى الْحَسَنِ وَالْحُسَيْنِ',0,1,2,'ا000',9),(107923,'الْهُدى وَالْفُرْقَانِ','الْهُدى وَالْفُرْقَانِ',0,1,1.7333,'ا000',9),(107924,'الْهُدى وَالْفُرْقَانِ وَجَعَلْتَ','الْهُدى وَالْفُرْقَانِ وَجَعَلْتَ',0,1,2,'ا000',9),(107925,'الْهُدى وَالْفْرقانِ','الْهُدى وَالْفْرقانِ',0,1,1.6667,'ا000',9),(107926,'الْهُدى وَالْفْرقانِ وهذا','الْهُدى وَالْفْرقانِ وهذا',0,1,1.8333,'ا000',9),(107927,'الْواسِعَةِ','الْواسِعَةِ',0,0,0.7333,'ا000',13),(107928,'الْواسِعَةِ اَفَتَراكَ','الْواسِعَةِ اَفَتَراكَ',0,1,1.7333,'ا000',9),(107929,'الْواسِعَةِ اَفَتَراكَ يا','الْواسِعَةِ اَفَتَراكَ يا',0,1,1.8333,'ا000',9),(107930,'الْواسِعَةِ اَيْنَ','الْواسِعَةِ اَيْنَ',0,1,1.6,'ا000',9),(107931,'الْواسِعَةِ اَيْنَ عَطاياكَ','الْواسِعَةِ اَيْنَ عَطاياكَ',0,1,1.9,'ا000',9),(107932,'الْواسِعِ','الْواسِعِ',0,0,0.6,'ا000',9),(107933,'الْواسِعِ رِزْقاً','الْواسِعِ رِزْقاً',0,1,1.5667,'ا000',9),(107934,'الْواسِعِ رِزْقاً حَلالاً','الْواسِعِ رِزْقاً حَلالاً',0,1,1.8333,'ا000',9),(107935,'الْواسِعِ سُبْحـانَ','الْواسِعِ سُبْحـانَ',0,1,1.6333,'ا000',9),(107936,'الْواسِعِ سُبْحـانَ اللهِ','الْواسِعِ سُبْحـانَ اللهِ',0,1,1.8333,'ا000',9),(107937,'الْواسِعِ وَاصْرِفْ','الْواسِعِ وَاصْرِفْ',0,1,1.6333,'ا000',9),(107938,'الْواسِعِ وَاصْرِفْ عَنّي','الْواسِعِ وَاصْرِفْ عَنّي',0,1,1.8333,'ا000',9),(107939,'الْوَدُودِ','الْوَدُودِ',0,0,0.6667,'ا000',9),(107940,'الْوَدُودِ سُبْحـانَ','الْوَدُودِ سُبْحـانَ',0,1,1.6667,'ا000',9),(107941,'الْوَدُودِ سُبْحـانَ الْفَرْدِ','الْوَدُودِ سُبْحـانَ الْفَرْدِ',0,1,2,'ا000',9),(107942,'الْوَرَقُ','الْوَرَقُ',0,0,0.6,'ا000',9),(107943,'الْوَرَقُ بِعِلْمِهِ','الْوَرَقُ بِعِلْمِهِ',0,1,1.6667,'ا000',9),(107944,'الْوَرَقُ بِعِلْمِهِ سُبْحـانَ','الْوَرَقُ بِعِلْمِهِ سُبْحـانَ',0,1,2,'ا000',9),(107945,'الْوَسيلَةَ','الْوَسيلَةَ',0,0,0.7333,'ا000',9),(107946,'الْوَسيلَةَ وَالشَّرَفَ','الْوَسيلَةَ وَالشَّرَفَ',0,1,1.7667,'ا000',9),(107947,'الْوَسيلَةَ وَالشَّرَفَ وَالْفَضيلَةَ','الْوَسيلَةَ وَالشَّرَفَ وَالْفَضيلَةَ',0,1,2,'ا000',9),(107948,'الْوَضيعُ','الْوَضيعُ',0,0,0.6,'ا000',9),(107949,'الْوَضيعُ الَّذي','الْوَضيعُ الَّذي',0,1,1.5333,'ا000',9),(107950,'الْوَضيعُ الَّذي رَفَعْتَهُ','الْوَضيعُ الَّذي رَفَعْتَهُ',0,1,1.9,'ا000',9),(107951,'الْوَطَنِ','الْوَطَنِ',0,0,0.6,'ا000',9),(107952,'الْوَطَنِ وَقُرَّةَ','الْوَطَنِ وَقُرَّةَ',0,1,1.6333,'ا000',9),(107953,'الْوَطَنِ وَقُرَّةَ الْعَيْنِ','الْوَطَنِ وَقُرَّةَ الْعَيْنِ',0,1,1.9667,'ا000',9),(107954,'الْوَفاءِ','الْوَفاءِ',0,0,0.6,'ا000',9),(107955,'الْوَفاءِ بِكَ','الْوَفاءِ بِكَ',0,1,1.4667,'ا000',9),(107956,'الْوَفاءِ بِكَ فَبِمَنْ','الْوَفاءِ بِكَ فَبِمَنْ',0,1,1.7667,'ا000',9),(107957,'الْوَهّابُ','الْوَهّابُ',0,0,0.6667,'ا000',15),(107958,'الْوَهّابُ اَللّـهُمَّ','الْوَهّابُ اَللّـهُمَّ',0,1,1.7333,'ا000',9),(107959,'الْوَهّابُ اَللّـهُمَّ اِنّي','الْوَهّابُ اَللّـهُمَّ اِنّي',0,1,1.9333,'ا000',9),(107960,'الْوَهّابُ فَوَعِزَّتِكَ','الْوَهّابُ فَوَعِزَّتِكَ',0,1,1.8,'ا000',9),(107961,'الْوَهّابُ فَوَعِزَّتِكَ لَوِ','الْوَهّابُ فَوَعِزَّتِكَ لَوِ',0,1,1.9667,'ا000',9),(107962,'الْوُجُوهُ','الْوُجُوهُ',0,0,0.6667,'ا000',9),(107963,'الْوُجُوهُ آمِنّي','الْوُجُوهُ آمِنّي',0,1,1.5667,'ا000',9),(107964,'الْوُجُوهُ آمِنّي مِنَ','الْوُجُوهُ آمِنّي مِنَ',0,1,1.7333,'ا000',9),(107965,'الْوِتْرِ','الْوِتْرِ',0,0,0.6,'ا000',9),(107966,'الْوِتْرِ سُبْحـانَ','الْوِتْرِ سُبْحـانَ',0,1,1.6333,'ا000',9),(107967,'الْوِتْرِ سُبْحـانَ الْعَظيمِ','الْوِتْرِ سُبْحـانَ الْعَظيمِ',0,1,1.9667,'ا000',9),(107968,'الْوِلْدانِ','الْوِلْدانِ',0,0,0.7333,'ا000',9),(107969,'الْوِلْدانِ الُْمخَلَّدينَ','الْوِلْدانِ الُْمخَلَّدينَ',0,1,1.8667,'ا000',9),(107970,'الْوِلْدانِ الُْمخَلَّدينَ كَاَنَّهُمْ','الْوِلْدانِ الُْمخَلَّدينَ كَاَنَّهُمْ',0,1,2,'ا000',9),(107971,'الْيَدَيْنِ','الْيَدَيْنِ',0,0,0.7333,'ا000',9),(107972,'الْيَدَيْنِ بِالرَّحْمَةِ','الْيَدَيْنِ بِالرَّحْمَةِ',0,1,1.8333,'ا000',9),(107973,'الْيَدَيْنِ بِالرَّحْمَةِ فَوَ','الْيَدَيْنِ بِالرَّحْمَةِ فَوَ',0,1,2,'ا000',9),(107974,'الْيَسيرَ','الْيَسيرَ',0,0,0.6,'ا000',9),(107975,'الْيَسيرَ وَاعْفُ','الْيَسيرَ وَاعْفُ',0,1,1.5667,'ا000',9),(107976,'الْيَسيرَ وَاعْفُ عَنِّي','الْيَسيرَ وَاعْفُ عَنِّي',0,1,1.8,'ا000',9),(107977,'الْيَسيرَ وَيَعْفُو','الْيَسيرَ وَيَعْفُو',0,1,1.6333,'ا000',9),(107978,'الْيَسيرَ وَيَعْفُو عَنِ','الْيَسيرَ وَيَعْفُو عَنِ',0,1,1.8,'ا000',9),(107979,'الْيَقينَ','الْيَقينَ',0,0,0.6,'ا000',9),(107980,'الْيَقينَ وُحسْنَ','الْيَقينَ وُحسْنَ',0,1,1.5667,'ا000',9),(107981,'الْيَقينَ وُحسْنَ الظَّنِّ','الْيَقينَ وُحسْنَ الظَّنِّ',0,1,1.8667,'ا000',9),(107982,'الْيَوْمَ','الْيَوْمَ',0,0,0.6,'ا000',9),(107983,'الْيَوْمَ عَلى','الْيَوْمَ عَلى',0,1,1.4667,'ا000',9),(107984,'الْيَوْمَ عَلى ذَنْبي','الْيَوْمَ عَلى ذَنْبي',0,1,1.7,'ا000',9),(107985,'الْيَوْمَ لُِمحَمَّدٍ','الْيَوْمَ لُِمحَمَّدٍ',0,1,1.7,'ا000',9),(107986,'الْيَوْمَ لُِمحَمَّدٍ وَلاَِبْرارِ','الْيَوْمَ لُِمحَمَّدٍ وَلاَِبْرارِ',0,1,2,'ا000',9),(107987,'الَْمحْتُومِ في','الَْمحْتُومِ في',0,1,1.5,'ا000',9),(107988,'الَْمحْتُومِ في لَيْلَةِ','الَْمحْتُومِ في لَيْلَةِ',0,1,1.8,'ا000',9),(107989,'الَْمحْتُومِ فِي','الَْمحْتُومِ فِي',0,1,1.5333,'ا000',9),(107990,'الَْمحْتُومِ فِي الاَمْرِ','الَْمحْتُومِ فِي الاَمْرِ',0,1,1.8333,'ا000',9),(107991,'الَْمحْزُونِ','الَْمحْزُونِ',0,0,0.8,'ا000',9),(107992,'الَْمحْزُونِ الْمَكْرُوبِ','الَْمحْزُونِ الْمَكْرُوبِ',0,1,1.8333,'ا000',9),(107993,'الَْمحْزُونِ الْمَكْرُوبِ هذا','الَْمحْزُونِ الْمَكْرُوبِ هذا',0,1,1.9667,'ا000',9),(107994,'الَْمحْمُودَ الَّذي','الَْمحْمُودَ الَّذي',0,1,1.6333,'ا000',9),(107995,'الَْمحْمُودَ الَّذي يَغْبِطُهُ','الَْمحْمُودَ الَّذي يَغْبِطُهُ',0,1,2,'ا000',9),(107996,'الَْمخْلُوقُ إلاّ','الَْمخْلُوقُ إلاّ',0,1,1.5667,'ا000',9),(107997,'الَْمخْلُوقُ إلاّ اِلى','الَْمخْلُوقُ إلاّ اِلى',0,1,1.7333,'ا000',9),(107998,'الُْمحْسِنُ','الُْمحْسِنُ',0,0,0.7333,'ا000',9),(107999,'الُْمحْسِنُ وَنَحْنُ','الُْمحْسِنُ وَنَحْنُ',0,1,1.6667,'ا000',9),(108000,'الُْمحْسِنُ وَنَحْنُ الْمُسِيئونَ','الُْمحْسِنُ وَنَحْنُ الْمُسِيئونَ',0,1,2,'ا000',9),(108001,'الُْمخَلَّدينَ','الُْمخَلَّدينَ',0,0,0.9333,'ا000',9),(108002,'الُْمخَلَّدينَ كَاَنَّهُمْ','الُْمخَلَّدينَ كَاَنَّهُمْ',0,1,1.8667,'ا000',9),(108003,'الُْمخَلَّدينَ كَاَنَّهُمْ لُؤْلُؤٌ','الُْمخَلَّدينَ كَاَنَّهُمْ لُؤْلُؤٌ',0,1,2,'ا000',9),(108004,'امْرِئٍ','امْرِئٍ',0,0,0.4667,'ا000',9),(108005,'امْرِئٍ مِنْهُمْ','امْرِئٍ مِنْهُمْ',0,1,1.5333,'ا000',9),(108006,'امْرِئٍ مِنْهُمْ يَوْمَئِذٍ','امْرِئٍ مِنْهُمْ يَوْمَئِذٍ',0,1,1.9,'ا000',9),(108007,'امْلـ','امْلـ',0,0,0.3333,'ا000',9),(108008,'امْلـ قَلْبي','امْلـ قَلْبي',0,1,1.4,'ا000',9),(108009,'امْلـ قَلْبي حُبّاً','امْلـ قَلْبي حُبّاً',0,1,1.6333,'ا000',9),(108010,'امْنُنْ','امْنُنْ',0,0,0.4667,'ا000',9),(108011,'امْنُنْ عَلى','امْنُنْ عَلى',0,1,1.4,'ا000',9),(108012,'امْنُنْ عَلى مُحَمَّدٍ','امْنُنْ عَلى مُحَمَّدٍ',0,1,1.7333,'ا000',9),(108013,'انْبَسَطَتْ','انْبَسَطَتْ',0,0,0.7333,'ا000',9),(108014,'انْبَسَطَتْ رَغْبَتي','انْبَسَطَتْ رَغْبَتي',0,1,1.6667,'ا000',9),(108015,'انْبَسَطَتْ رَغْبَتي وَلَكَ','انْبَسَطَتْ رَغْبَتي وَلَكَ',0,1,1.9,'ا000',9),(108016,'انْتَ','انْتَ',0,0,0.3333,'ا000',9),(108017,'انْتَ الرَّبُّ','انْتَ الرَّبُّ',0,1,1.4667,'ا000',9),(108018,'انْتَ الرَّبُّ الْعَظيمُ','انْتَ الرَّبُّ الْعَظيمُ',0,1,1.8,'ا000',9),(108019,'انْتَهى','انْتَهى',0,0,0.4667,'ا000',9),(108020,'انْتَهى اِلَيَّ','انْتَهى اِلَيَّ',0,1,1.5,'ا000',9),(108021,'انْتَهى اِلَيَّ مِنَ','انْتَهى اِلَيَّ مِنَ',0,1,1.6667,'ا000',9),(108022,'انْتَهَرْتَني','انْتَهَرْتَني',0,0,0.8667,'ا000',9),(108023,'انْتَهَرْتَني ما','انْتَهَرْتَني ما',0,1,1.5333,'ا000',9),(108024,'انْتَهَرْتَني ما بَرِحْتُ','انْتَهَرْتَني ما بَرِحْتُ',0,1,1.8333,'ا000',9),(108025,'انْقَضى','انْقَضى',0,0,0.4667,'ا000',9),(108026,'انْقَضى اَجَلي','انْقَضى 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سُبُلَ',0,1,1.4333,'ا000',9),(108130,'اَجِدُ سُبُلَ الْمَطالِبِ','اَجِدُ سُبُلَ الْمَطالِبِ',0,1,1.8333,'ا000',9),(108131,'اَجِدُ مِنْ','اَجِدُ مِنْ',0,1,1.3667,'ا000',9),(108132,'اَجِدُ مِنْ دُونِكَ','اَجِدُ مِنْ دُونِكَ',0,1,1.6333,'ا000',9),(108133,'اَجْبُرُ','اَجْبُرُ',0,0,0.5333,'ا000',9),(108134,'اَجْبُرُ عَيْلَتي','اَجْبُرُ عَيْلَتي',0,1,1.5667,'ا000',9),(108135,'اَجْبُرُ عَيْلَتي وَتَحْتَ','اَجْبُرُ عَيْلَتي وَتَحْتَ',0,1,1.8667,'ا000',9),(108136,'اَجْسادِهِمْ','اَجْسادِهِمْ',0,0,0.8,'ا000',9),(108137,'اَجْسادِهِمْ وَاَرْواحِهِمْ','اَجْسادِهِمْ وَاَرْواحِهِمْ',0,1,1.9,'ا000',9),(108138,'اَجْسادِهِمْ وَاَرْواحِهِمْ وَرَحْمَةُ','اَجْسادِهِمْ وَاَرْواحِهِمْ وَرَحْمَةُ',0,1,2,'ا000',9),(108139,'اَجْمَعينَ وَاَسْأَلُكَ','اَجْمَعينَ وَاَسْأَلُكَ',0,1,1.7667,'ا000',9),(108140,'اَجْمَعينَ وَاَسْأَلُكَ بِحَقِّكَ','اَجْمَعينَ وَاَسْأَلُكَ بِحَقِّكَ',0,1,2,'ا000',9),(108141,'اَجْمَعينَ وَنَظَرْتَ','اَجْمَعينَ وَنَظَرْتَ',0,1,1.7,'ا000',9),(108142,'اَجْمَعينَ وَنَظَرْتَ اِلَيَّ','اَجْمَعينَ وَنَظَرْتَ اِلَيَّ',0,1,1.9667,'ا000',9),(108143,'اَجْنِحَةٍ','اَجْنِحَةٍ',0,0,0.6667,'ا000',9),(108144,'اَجْنِحَةٍ مَثْنى','اَجْنِحَةٍ مَثْنى',0,1,1.5667,'ا000',9),(108145,'اَجْنِحَةٍ مَثْنى وَثُلاثَ','اَجْنِحَةٍ مَثْنى وَثُلاثَ',0,1,1.8667,'ا000',9),(108146,'اَجْنِحَةُ','اَجْنِحَةُ',0,0,0.6667,'ا000',9),(108147,'اَجْنِحَةُ الْمَوْتِ','اَجْنِحَةُ الْمَوْتِ',0,1,1.6667,'ا000',9),(108148,'اَجْنِحَةُ الْمَوْتِ فَمالي','اَجْنِحَةُ الْمَوْتِ فَمالي',0,1,1.9,'ا000',9),(108149,'اَحَبُّ','اَحَبُّ',0,0,0.4667,'ا000',9),(108150,'اَحَبُّ اِلَيْكَ','اَحَبُّ اِلَيْكَ',0,1,1.5333,'ا000',9),(108151,'اَحَبُّ اِلَيْكَ مِنْ','اَحَبُّ اِلَيْكَ مِنْ',0,1,1.7,'ا000',9),(108152,'اَحَداً شَيْئاً','اَحَداً شَيْئاً',0,1,1.5,'ا000',9),(108153,'اَحَداً شَيْئاً اَللّـهُمَّ','اَحَداً شَيْئاً اَللّـهُمَّ',0,1,1.9,'ا000',9),(108154,'اَحَداً مِمَّنْ','اَحَداً مِمَّنْ',0,1,1.5,'ا000',9),(108155,'اَحَداً مِمَّنْ بَلَّغْتَهُ','اَحَداً مِمَّنْ بَلَّغْتَهُ',0,1,1.9,'ا000',9),(108156,'اَحَداً مِنَ','اَحَداً مِنَ',0,1,1.4,'ا000',9),(108157,'اَحَداً مِنَ الاَوَّلينَ','اَحَداً مِنَ الاَوَّلينَ',0,1,1.8,'ا000',9),(108158,'اَحَداً وَلا','اَحَداً وَلا',0,1,1.4,'ا000',9),(108159,'اَحَداً وَلا تَغْفِرْ','اَحَداً وَلا تَغْفِرْ',0,1,1.7,'ا000',9),(108160,'اَحَدٌ في','اَحَدٌ في',0,1,1.3,'ا000',9),(108161,'اَحَدٌ في تَدْبيرِكَ','اَحَدٌ في تَدْبيرِكَ',0,1,1.6667,'ا000',9),(108162,'اَحَدٌ مِنْ','اَحَدٌ مِنْ',0,1,1.3667,'ا000',9),(108163,'اَحَدٌ مِنْ اَوْلِيائِكَ','اَحَدٌ مِنْ اَوْلِيائِكَ',0,1,1.8,'ا000',9),(108164,'اَحَدٌ وَلا','اَحَدٌ وَلا',0,1,1.3667,'ا000',9),(108165,'اَحَدٌ وَلا اَجِدُ','اَحَدٌ وَلا اَجِدُ',0,1,1.6,'ا000',9),(108166,'اَحَدٌ يا','اَحَدٌ يا',0,1,1.3,'ا000',9),(108167,'اَحَدٌ يا مَنْ','اَحَدٌ يا مَنْ',0,1,1.4667,'ا000',9),(108168,'اَحَدٍ','اَحَدٍ',0,0,0.4,'ا000',9),(108169,'اَحَدٍ بَعْدَهُ','اَحَدٍ بَعْدَهُ',0,1,1.5,'ا000',9),(108170,'اَحَدٍ بَعْدَهُ سِواكَ','اَحَدٍ بَعْدَهُ سِواكَ',0,1,1.7333,'ا000',9),(108171,'اَحَدٍ مِن','اَحَدٍ مِن',0,1,1.3333,'ا000',9),(108172,'اَحَدٍ مِن عِبادِكَ','اَحَدٍ مِن عِبادِكَ',0,1,1.6333,'ا000',9),(108173,'اَحَدٍ مِنَ','اَحَدٍ مِنَ',0,1,1.3667,'ا000',9),(108174,'اَحَدٍ مِنَ الاَوَّلينَ','اَحَدٍ مِنَ الاَوَّلينَ',0,1,1.7667,'ا000',9),(108175,'اَحَدٍ مِنَ الْخَلْقِ','اَحَدٍ مِنَ الْخَلْقِ',0,1,1.7,'ا000',9),(108176,'اَحَدٍ مِنْ','اَحَدٍ مِنْ',0,1,1.3667,'ا000',9),(108177,'اَحَدٍ مِنْ اَوْلِياءِكَ','اَحَدٍ مِنْ اَوْلِياءِكَ',0,1,1.8,'ا000',9),(108178,'اَحَدٍ مِنْ خَلْقِكَ','اَحَدٍ مِنْ خَلْقِكَ',0,1,1.6667,'ا000',9),(108179,'اَحُطُّ','اَحُطُّ',0,0,0.4667,'ا000',9),(108180,'اَحُطُّ رَحْلي','اَحُطُّ رَحْلي',0,1,1.4667,'ا000',9),(108181,'اَحُطُّ رَحْلي وَبِجُودِكَ','اَحُطُّ رَحْلي وَبِجُودِكَ',0,1,1.8667,'ا000',9),(108182,'اَحِبَّتي','اَحِبَّتي',0,0,0.6,'ا000',9),(108183,'اَحِبَّتي وَتَفَضَّلْ','اَحِبَّتي وَتَفَضَّلْ',0,1,1.7,'ا000',9),(108184,'اَحِبَّتي وَتَفَضَّلْ عَلَيَّ','اَحِبَّتي وَتَفَضَّلْ عَلَيَّ',0,1,1.9667,'ا000',9),(108185,'اَحْبَبْتَ','اَحْبَبْتَ',0,0,0.6667,'ا000',9),(108186,'اَحْبَبْتَ وَالتَّرْكِ','اَحْبَبْتَ وَالتَّرْكِ',0,1,1.7333,'ا000',9),(108187,'اَحْبَبْتَ وَالتَّرْكِ لِما','اَحْبَبْتَ وَالتَّرْكِ لِما',0,1,1.9,'ا000',9),(108188,'اَحْتَرِسُ','اَحْتَرِسُ',0,0,0.6667,'ا000',9),(108189,'اَحْتَرِسُ وَصَلِّ','اَحْتَرِسُ وَصَلِّ',0,1,1.6,'ا000',9),(108190,'اَحْتَرِسُ وَصَلِّ عَلى','اَحْتَرِسُ وَصَلِّ عَلى',0,1,1.7667,'ا000',9),(108191,'اَحْتَرِسُ وَمِنْ','اَحْتَرِسُ وَمِنْ',0,1,1.5667,'ا000',9),(108192,'اَحْتَرِسُ وَمِنْ حَيْثُ','اَحْتَرِسُ وَمِنْ حَيْثُ',0,1,1.8,'ا000',9),(108193,'اَحْتَسِبُ','اَحْتَسِبُ',0,0,0.6667,'ا000',9),(108194,'اَحْتَسِبُ وَاحْرُسْني','اَحْتَسِبُ وَاحْرُسْني',0,1,1.7333,'ا000',9),(108195,'اَحْتَسِبُ وَاحْرُسْني مِنْ','اَحْتَسِبُ وَاحْرُسْني مِنْ',0,1,1.9,'ا000',9),(108196,'اَحْتَسِبُ وَمِنْ','اَحْتَسِبُ وَمِنْ',0,1,1.5667,'ا000',9),(108197,'اَحْتَسِبُ وَمِنْ حَيْثُ','اَحْتَسِبُ وَمِنْ حَيْثُ',0,1,1.8,'ا000',9),(108198,'اَحْسَنَ','اَحْسَنَ',0,0,0.5333,'ا000',15),(108199,'اَحْسَنَ اسْتَغْنى','اَحْسَنَ اسْتَغْنى',0,1,1.6,'ا000',9),(108200,'اَحْسَنَ اسْتَغْنى عَنْ','اَحْسَنَ اسْتَغْنى عَنْ',0,1,1.7667,'ا000',9),(108201,'اَحْسَنَ بِكَ','اَحْسَنَ بِكَ',0,1,1.4333,'ا000',9),(108202,'اَحْسَنَ بِكَ ظَنّاً','اَحْسَنَ بِكَ ظَنّاً',0,1,1.6667,'ا000',9),(108203,'اَحْصى','اَحْصى',0,0,0.4,'ا000',9),(108204,'اَحْصى كِتابُكَ','اَحْصى كِتابُكَ',0,1,1.5,'ا000',9),(108205,'اَحْصى كِتابُكَ سُبْحانَكَ','اَحْصى كِتابُكَ سُبْحانَكَ',0,1,1.8667,'ا000',9),(108206,'اَحْصى كِتابُكَ مِنْ','اَحْصى كِتابُكَ مِنْ',0,1,1.6667,'ا000',9),(108207,'اَحْفَظَ','اَحْفَظَ',0,0,0.5333,'ا000',9),(108208,'اَحْفَظَ فَرْجي','اَحْفَظَ فَرْجي',0,1,1.5,'ا000',9),(108209,'اَحْفَظَ فَرْجي وَاَنْ','اَحْفَظَ فَرْجي وَاَنْ',0,1,1.7333,'ا000',9),(108210,'اَحْلَمَكَ','اَحْلَمَكَ',0,0,0.6667,'ا000',9),(108211,'اَحْلَمَكَ وَاَعْظَمَكَ','اَحْلَمَكَ وَاَعْظَمَكَ',0,1,1.7667,'ا000',9),(108212,'اَحْلَمَكَ وَاَعْظَمَكَ وَاَكْرَمَكَ','اَحْلَمَكَ وَاَعْظَمَكَ وَاَكْرَمَكَ',0,1,2,'ا000',9),(108213,'اَحْمَدُ','اَحْمَدُ',0,0,0.5333,'ا000',9),(108214,'اَحْمَدُ شَيْء','اَحْمَدُ شَيْء',0,1,1.4667,'ا000',9),(108215,'اَحْمَدُ شَيْء عِنْدي','اَحْمَدُ شَيْء عِنْدي',0,1,1.7,'ا000',9),(108216,'اَحْوالي','اَحْوالي',0,0,0.5333,'ا000',9),(108217,'اَحْوالي بِما','اَحْوالي بِما',0,1,1.4333,'ا000',9),(108218,'اَحْوالي بِما تُحِبُّ','اَحْوالي بِما تُحِبُّ',0,1,1.7,'ا000',9),(108219,'اَحْوالي وَاجْعَلْني','اَحْوالي وَاجْعَلْني',0,1,1.6667,'ا000',9),(108220,'اَحْوالي وَاجْعَلْني مِمَّنْ','اَحْوالي وَاجْعَلْني مِمَّنْ',0,1,1.9333,'ا000',9),(108221,'اَحْيَيْتَني','اَحْيَيْتَني',0,0,0.8,'ا000',9),(108222,'اَحْيَيْتَني عَلَيْهِ','اَحْيَيْتَني عَلَيْهِ',0,1,1.7,'ا000',9),(108223,'اَحْيَيْتَني عَلَيْهِ وَتَوَفَّني','اَحْيَيْتَني عَلَيْهِ وَتَوَفَّني',0,1,2,'ا000',9),(108224,'اَحْيِني','اَحْيِني',0,0,0.5333,'ا000',9),(108225,'اَحْيِني ما','اَحْيِني ما',0,1,1.3667,'ا000',9),(108226,'اَحْيِني ما اَحْيَيْتَني','اَحْيِني ما اَحْيَيْتَني',0,1,1.8,'ا000',9),(108227,'اَخافُ بَلِيَّتَهُ','اَخافُ بَلِيَّتَهُ',0,1,1.6,'ا000',9),(108228,'اَخافُ بَلِيَّتَهُ يا','اَخافُ بَلِيَّتَهُ يا',0,1,1.7,'ا000',9),(108229,'اَخافُ تَعْسيرَهُ','اَخافُ تَعْسيرَهُ',0,1,1.5667,'ا000',9),(108230,'اَخافُ تَعْسيرَهُ عَلَيْكَ','اَخافُ تَعْسيرَهُ عَلَيْكَ',0,1,1.8667,'ا000',9),(108231,'اَخافُ تَعْسيرَهُ فَاِنَّ','اَخافُ تَعْسيرَهُ فَاِنَّ',0,1,1.8333,'ا000',9),(108232,'اَخافُ حُزونَتَهُ','اَخافُ حُزونَتَهُ',0,1,1.5667,'ا000',9),(108233,'اَخافُ حُزونَتَهُ وَنَفِّسْ','اَخافُ حُزونَتَهُ وَنَفِّسْ',0,1,1.9,'ا000',9),(108234,'اَخافُ ضَيقَهُ','اَخافُ ضَيقَهُ',0,1,1.4667,'ا000',9),(108235,'اَخافُ ضَيقَهُ وَكُفَّ','اَخافُ ضَيقَهُ وَكُفَّ',0,1,1.7333,'ا000',9),(108236,'اَخافُ هَمَّهُ','اَخافُ هَمَّهُ',0,1,1.4667,'ا000',9),(108237,'اَخافُ هَمَّهُ وَاصْرِفْ','اَخافُ هَمَّهُ وَاصْرِفْ',0,1,1.8,'ا000',9),(108238,'اَخافُ وَعَنْ','اَخافُ وَعَنْ',0,1,1.4333,'ا000',9),(108239,'اَخافُ وَعَنْ اَهْلي','اَخافُ وَعَنْ اَهْلي',0,1,1.6667,'ا000',9),(108240,'اَخْرَجْتَ','اَخْرَجْتَ',0,0,0.6667,'ا000',9),(108241,'اَخْرَجْتَ مِنْهُ','اَخْرَجْتَ مِنْهُ',0,1,1.5667,'ا000',9),(108242,'اَخْرَجْتَ مِنْهُ مُحَمَّداً','اَخْرَجْتَ مِنْهُ مُحَمَّداً',0,1,1.9333,'ا000',9),(108243,'اَخْرَسَهُ','اَخْرَسَهُ',0,0,0.6667,'ا000',9),(108244,'اَخْرَسَهُ ذَنْبُهُ','اَخْرَسَهُ ذَنْبُهُ',0,1,1.6333,'ا000',9),(108245,'اَخْرَسَهُ ذَنْبُهُ رَبِّ','اَخْرَسَهُ ذَنْبُهُ رَبِّ',0,1,1.8333,'ا000',9),(108246,'اَخْرِجْ','اَخْرِجْ',0,0,0.5333,'ا000',9),(108247,'اَخْرِجْ حُبَّ','اَخْرِجْ حُبَّ',0,1,1.4667,'ا000',9),(108248,'اَخْرِجْ حُبَّ الدُّنْيا','اَخْرِجْ حُبَّ الدُّنْيا',0,1,1.8,'ا000',9),(108249,'اَدْخَلْتَ','اَدْخَلْتَ',0,0,0.6667,'ا000',9),(108250,'اَدْخَلْتَ فيهِ','اَدْخَلْتَ فيهِ',0,1,1.5,'ا000',9),(108251,'اَدْخَلْتَ فيهِ مُحَمَّداً','اَدْخَلْتَ فيهِ مُحَمَّداً',0,1,1.8667,'ا000',9),(108252,'اَدْخَلْتَنِى','اَدْخَلْتَنِى',0,0,0.8667,'ا000',9),(108253,'اَدْخَلْتَنِى النّارَ','اَدْخَلْتَنِى النّارَ',0,1,1.7,'ا000',9),(108254,'اَدْخَلْتَنِى النّارَ لأُخْبِرَنَّ','اَدْخَلْتَنِى النّارَ لأُخْبِرَنَّ',0,1,2,'ا000',9),(108255,'اَدْخَلْتَنِى الْجَنَّةَ','اَدْخَلْتَنِى الْجَنَّةَ',0,1,1.8,'ا000',9),(108256,'اَدْخَلْتَنِى الْجَنَّةَ فَفي','اَدْخَلْتَنِى الْجَنَّةَ فَفي',0,1,1.9667,'ا000',9),(108257,'اَدْخَلْتَهُمْ','اَدْخَلْتَهُمْ',0,0,0.9333,'ا000',9),(108258,'اَدْخَلْتَهُمْ في','اَدْخَلْتَهُمْ في',0,1,1.5667,'ا000',9),(108259,'اَدْخَلْتَهُمْ في رَحْمَتِكَ','اَدْخَلْتَهُمْ في رَحْمَتِكَ',0,1,1.9333,'ا000',9),(108260,'اَدْخِلْ','اَدْخِلْ',0,0,0.5333,'ا000',9),(108261,'اَدْخِلْ عَلى','اَدْخِلْ عَلى',0,1,1.4333,'ا000',9),(108262,'اَدْخِلْ عَلى اَهْلِ','اَدْخِلْ عَلى اَهْلِ',0,1,1.6667,'ا000',9),(108263,'اَدْخِلْني','اَدْخِلْني',0,0,0.6667,'ا000',9),(108264,'اَدْخِلْني في','اَدْخِلْني في',0,1,1.4333,'ا000',9),(108265,'اَدْخِلْني في كُلِّ','اَدْخِلْني في كُلِّ',0,1,1.6333,'ا000',9),(108266,'اَدْري','اَدْري',0,0,0.4,'ا000',9),(108267,'اَدْري اِلى','اَدْري اِلى',0,1,1.3667,'ا000',9),(108268,'اَدْري اِلى ما','اَدْري اِلى ما',0,1,1.4667,'ا000',9),(108269,'اَدْرِ','اَدْرِ',0,0,0.4,'ا000',9),(108270,'اَدْرِ ما','اَدْرِ ما',0,1,1.3,'ا000',9),(108271,'اَدْرِ ما اَنْتَ','اَدْرِ ما اَنْتَ',0,1,1.5333,'ا000',9),(108272,'اَدْعوُكَ','اَدْعوُكَ',0,0,0.6,'ا000',9),(108273,'اَدْعوُكَ يا','اَدْعوُكَ يا',0,1,1.4,'ا000',9),(108274,'اَدْعوُكَ يا رَبِّ','اَدْعوُكَ يا رَبِّ',0,1,1.6,'ا000',9),(108275,'اَدْعوُهُ','اَدْعوُهُ',0,0,0.6,'ا000',9),(108276,'اَدْعوُهُ فَيُجيبُني','اَدْعوُهُ فَيُجيبُني',0,1,1.6667,'ا000',9),(108277,'اَدْعوُهُ فَيُجيبُني وَاِنْ','اَدْعوُهُ فَيُجيبُني وَاِنْ',0,1,1.9,'ا000',9),(108278,'اَدْعُو','اَدْعُو',0,0,0.4667,'ا000',9),(108279,'اَدْعُو غَيْرَهُ','اَدْعُو غَيْرَهُ',0,1,1.5333,'ا000',9),(108280,'اَدْعُو غَيْرَهُ وَلوْ','اَدْعُو غَيْرَهُ وَلوْ',0,1,1.7333,'ا000',9),(108281,'اَدْعُو غَيْرَهُ وَلَوْ','اَدْعُو غَيْرَهُ وَلَوْ',0,1,1.7667,'ا000',9),(108282,'اَدْعُوكَ','اَدْعُوكَ',0,0,0.6,'ا000',9),(108283,'اَدْعُوكَ آمِناً','اَدْعُوكَ آمِناً',0,1,1.5333,'ا000',9),(108284,'اَدْعُوكَ آمِناً وَاَسْأَلُكَ','اَدْعُوكَ آمِناً وَاَسْأَلُكَ',0,1,1.9667,'ا000',9),(108285,'اَدْعُوكَ كَما','اَدْعُوكَ كَما',0,1,1.4667,'ا000',9),(108286,'اَدْعُوكَ كَما اَمَرْتَني','اَدْعُوكَ كَما اَمَرْتَني',0,1,1.8333,'ا000',9),(108287,'اَدْعُوكَ لِهَمٍّ','اَدْعُوكَ لِهَمٍّ',0,1,1.5667,'ا000',9),(108288,'اَدْعُوكَ لِهَمٍّ لا','اَدْعُوكَ لِهَمٍّ لا',0,1,1.6667,'ا000',9),(108289,'اَدْعُوكَ يا','اَدْعُوكَ يا',0,1,1.4,'ا000',9),(108290,'اَدْعُوكَ يا سَيِّدي','اَدْعُوكَ يا سَيِّدي',0,1,1.6667,'ا000',9),(108291,'اَدْعُوهُ','اَدْعُوهُ',0,0,0.6,'ا000',9),(108292,'اَدْعُوهُ وَلا','اَدْعُوهُ وَلا',0,1,1.4667,'ا000',9),(108293,'اَدْعُوهُ وَلا اَدْعُو','اَدْعُوهُ وَلا اَدْعُو',0,1,1.7333,'ا000',9),(108294,'اَدْنى','اَدْنى',0,0,0.4,'ا000',9),(108295,'اَدْنى مِنْ','اَدْنى مِنْ',0,1,1.3667,'ا000',9),(108296,'اَدْنى مِنْ ذلِكَ','اَدْنى مِنْ ذلِكَ',0,1,1.5667,'ا000',9),(108297,'اَدْنَى','اَدْنَى',0,0,0.4667,'ا000',9),(108298,'اَدْنَى الْمُرْسَلينَ','اَدْنَى الْمُرْسَلينَ',0,1,1.7,'ا000',9),(108299,'اَدْنَى الْمُرْسَلينَ مِنْكَ','اَدْنَى الْمُرْسَلينَ مِنْكَ',0,1,1.9333,'ا000',9),(108300,'اَدْوَمِ','اَدْوَمِ',0,0,0.5333,'ا000',9),(108301,'اَدْوَمِ السُّرُورِ','اَدْوَمِ السُّرُورِ',0,1,1.6333,'ا000',9),(108302,'اَدْوَمِ السُّرُورِ وَاَسْبَغِ','اَدْوَمِ السُّرُورِ وَاَسْبَغِ',0,1,2,'ا000',9),(108303,'اَذِنْتَ','اَذِنْتَ',0,0,0.5333,'ا000',9),(108304,'اَذِنْتَ لي','اَذِنْتَ لي',0,1,1.3667,'ا000',9),(108305,'اَذِنْتَ لي بِهِ','اَذِنْتَ لي بِهِ',0,1,1.5333,'ا000',9),(108306,'اَذِنْتَ لي في','اَذِنْتَ لي في',0,1,1.4667,'ا000',9),(108307,'اَرادَني','اَرادَني',0,0,0.5333,'ا000',9),(108308,'اَرادَني بِسُوء','اَرادَني بِسُوء',0,1,1.5,'ا000',9),(108309,'اَرادَني بِسُوء مِنْ','اَرادَني بِسُوء مِنْ',0,1,1.6667,'ا000',9),(108310,'اَراني','اَراني',0,0,0.4,'ا000',9),(108311,'اَراني فَاُثْني','اَراني فَاُثْني',0,1,1.5,'ا000',9),(108312,'اَراني فَاُثْني عَلَيْهِ','اَراني فَاُثْني عَلَيْهِ',0,1,1.8,'ا000',9),(108313,'اَرَ','اَرَ',0,0,0.2667,'ا000',9),(108314,'اَرَ مَوْلاً','اَرَ مَوْلاً',0,1,1.4,'ا000',9),(108315,'اَرَ مَوْلاً كَريماً','اَرَ مَوْلاً كَريماً',0,1,1.6667,'ا000',9),(108316,'اَرَدْتُ','اَرَدْتُ',0,0,0.5333,'ا000',9),(108317,'اَرَدْتُ بِهِ','اَرَدْتُ بِهِ',0,1,1.4333,'ا000',9),(108318,'اَرَدْتُ بِهِ وَجْهَكَ','اَرَدْتُ بِهِ وَجْهَكَ',0,1,1.7333,'ا000',9),(108319,'اَرَضينَ','اَرَضينَ',0,0,0.5333,'ا000',9),(108320,'اَرَضينَ وَيَسْمَعُ','اَرَضينَ وَيَسْمَعُ',0,1,1.6333,'ا000',9),(108321,'اَرَضينَ وَيَسْمَعُ ما','اَرَضينَ وَيَسْمَعُ ما',0,1,1.7333,'ا000',9),(108322,'اَرَضينَ وَيُبْصِرُ','اَرَضينَ وَيُبْصِرُ',0,1,1.6333,'ا000',9),(108323,'اَرَضينَ وَيُبْصِرُ ما','اَرَضينَ وَيُبْصِرُ ما',0,1,1.7333,'ا000',9),(108324,'اَرِقّاؤكَ','اَرِقّاؤكَ',0,0,0.6667,'ا000',9),(108325,'اَرِقّاؤكَ فَاَعْتِقْ','اَرِقّاؤكَ فَاَعْتِقْ',0,1,1.7,'ا000',9),(108326,'اَرِقّاؤكَ فَاَعْتِقْ رِقابَنا','اَرِقّاؤكَ فَاَعْتِقْ رِقابَنا',0,1,2,'ا000',9),(108327,'اَرْجُو','اَرْجُو',0,0,0.4667,'ا000',9),(108328,'اَرْجُو الزُّلْفَةَ','اَرْجُو الزُّلْفَةَ',0,1,1.6333,'ا000',9),(108329,'اَرْجُو الزُّلْفَةَ لَدَيْكَ','اَرْجُو الزُّلْفَةَ لَدَيْكَ',0,1,1.9333,'ا000',9),(108330,'اَرْجُو اَنْ','اَرْجُو اَنْ',0,1,1.4,'ا000',9),(108331,'اَرْجُو اَنْ لا','اَرْجُو اَنْ لا',0,1,1.5,'ا000',9),(108332,'اَرْجُو غَيْرَكَ','اَرْجُو غَيْرَكَ',0,1,1.5333,'ا000',9),(108333,'اَرْجُو غَيْرَكَ وَلا','اَرْجُو غَيْرَكَ وَلا',0,1,1.7,'ا000',9),(108334,'اَرْجُو غَيْرَهُ','اَرْجُو غَيْرَهُ',0,1,1.5333,'ا000',9),(108335,'اَرْجُو غَيْرَهُ وَلَوْ','اَرْجُو غَيْرَهُ وَلَوْ',0,1,1.7667,'ا000',9),(108336,'اَرْجُو فاقَتي','اَرْجُو فاقَتي',0,1,1.4667,'ا000',9),(108337,'اَرْجُو فاقَتي وَبِغِناكَ','اَرْجُو فاقَتي وَبِغِناكَ',0,1,1.8333,'ا000',9),(108338,'اَرْجُو فيها','اَرْجُو فيها',0,1,1.4,'ا000',9),(108339,'اَرْجُو فيها إلاّ','اَرْجُو فيها إلاّ',0,1,1.5667,'ا000',9),(108340,'اَرْجُو مِنْ','اَرْجُو مِنْ',0,1,1.4,'ا000',9),(108341,'اَرْجُو مِنْ كَرَمِكَ','اَرْجُو مِنْ كَرَمِكَ',0,1,1.7,'ا000',9),(108342,'اَرْجُو وَاَنْتَ','اَرْجُو وَاَنْتَ',0,1,1.5333,'ا000',9),(108343,'اَرْجُو وَاَنْتَ اَهْل','اَرْجُو وَاَنْتَ اَهْل',0,1,1.7333,'ا000',9),(108344,'اَرْجُوكَ','اَرْجُوكَ',0,0,0.6,'ا000',9),(108345,'اَرْجُوكَ اِلهٰي','اَرْجُوكَ اِلهٰي',0,1,1.5333,'ا000',9),(108346,'اَرْجُوكَ اِلهٰي حَقِّقْ','اَرْجُوكَ اِلهٰي حَقِّقْ',0,1,1.8,'ا000',9),(108347,'اَرْجُوهُ','اَرْجُوهُ',0,0,0.6,'ا000',9),(108348,'اَرْجُوهُ عَوْناً','اَرْجُوهُ عَوْناً',0,1,1.5667,'ا000',9),(108349,'اَرْجُوهُ عَوْناً في','اَرْجُوهُ عَوْناً في',0,1,1.6667,'ا000',9),(108350,'اَرْجُوهُ وَلا','اَرْجُوهُ وَلا',0,1,1.4667,'ا000',9),(108351,'اَرْجُوهُ وَلا اَرْجُو','اَرْجُوهُ وَلا اَرْجُو',0,1,1.7333,'ا000',9),(108352,'اَرْجُوَ','اَرْجُوَ',0,0,0.5333,'ا000',9),(108353,'اَرْجُوَ غَيْرَكَ','اَرْجُوَ غَيْرَكَ',0,1,1.5667,'ا000',9),(108354,'اَرْجُوَ غَيْرَكَ وَلا','اَرْجُوَ غَيْرَكَ وَلا',0,1,1.7333,'ا000',9),(108355,'اَرْحَمَ الرّاحِمينَ ey','اَرْحَمَ الرّاحِمينَ ey',0,1,1.7667,'ا000',9),(108356,'اَرْحَمَ الرّاحِمينَ seni','اَرْحَمَ الرّاحِمينَ seni',0,1,1.8333,'ا250',9),(108357,'اَرْحَمَ الرّاحِمينَ اَللّـهُمَّ','اَرْحَمَ الرّاحِمينَ اَللّـهُمَّ',0,1,2,'ا000',9),(108358,'اَرْحَمَ الرّاحِمينَ اَيْ','اَرْحَمَ الرّاحِمينَ اَيْ',0,1,1.8333,'ا000',9),(108359,'اَرْحَمَ الرّاحِمينَ وَاَسْأَلُكَ','اَرْحَمَ الرّاحِمينَ وَاَسْأَلُكَ',0,1,2,'ا000',9),(108360,'اَرْحَمَ الرّاحِمينَ وَكَذلِكَ','اَرْحَمَ الرّاحِمينَ وَكَذلِكَ',0,1,2,'ا000',9),(108361,'اَرْحَمَ الرّاحِمينَ وَيا','اَرْحَمَ الرّاحِمينَ وَيا',0,1,1.8333,'ا000',9),(108362,'اَرْحَمَ الرَّاحِمينَ','اَرْحَمَ الرَّاحِمينَ',0,1,1.7,'ا000',9),(108363,'اَرْحَمَ الرَّاحِمينَ ey','اَرْحَمَ الرَّاحِمينَ ey',0,1,1.8,'ا000',9),(108364,'اَرْحَمَ الرَّاحِمينَ اَللّـهُمَّ','اَرْحَمَ الرَّاحِمينَ اَللّـهُمَّ',0,1,2,'ا000',9),(108365,'اَرْحَمُ','اَرْحَمُ',0,0,0.5333,'ا000',9),(108366,'اَرْحَمُ الرّاحِمينَ','اَرْحَمُ الرّاحِمينَ',0,1,1.6667,'ا000',9),(108367,'اَرْحَمُ الرّاحِمينَ الْبَديءُ','اَرْحَمُ الرّاحِمينَ الْبَديءُ',0,1,2,'ا000',9),(108368,'اَرْحَمُ الرّاحِمينَ رَبِّ','اَرْحَمُ الرّاحِمينَ رَبِّ',0,1,1.8667,'ا000',9),(108369,'اَرْحَمُ الرّاحِمينَ في','اَرْحَمُ الرّاحِمينَ في',0,1,1.7667,'ا000',9),(108370,'اَرْغَبُ','اَرْغَبُ',0,0,0.5333,'ا000',9),(108371,'اَرْغَبُ وِايّاكَ','اَرْغَبُ وِايّاكَ',0,1,1.5667,'ا000',9),(108372,'اَرْغَبُ وِايّاكَ اَرْجُو','اَرْغَبُ وِايّاكَ اَرْجُو',0,1,1.8333,'ا000',9),(108373,'اَرْفَعُ','اَرْفَعُ',0,0,0.5333,'ا000',9),(108374,'اَرْفَعُ بَصَري','اَرْفَعُ بَصَري',0,1,1.5,'ا000',9),(108375,'اَرْفَعُ بَصَري وَاِلى','اَرْفَعُ بَصَري وَاِلى',0,1,1.7333,'ا000',9),(108376,'اَرْوَيْتَهُ','اَرْوَيْتَهُ',0,0,0.8,'ا000',9),(108377,'اَرْوَيْتَهُ وَالْعاري','اَرْوَيْتَهُ وَالْعاري',0,1,1.7333,'ا000',9),(108378,'اَرْوَيْتَهُ وَالْعاري الَّذي','اَرْوَيْتَهُ وَالْعاري الَّذي',0,1,1.9667,'ا000',9),(108379,'اَزالَتْ','اَزالَتْ',0,0,0.5333,'ا000',9),(108380,'اَزالَتْ قَدَمي','اَزالَتْ قَدَمي',0,1,1.5,'ا000',9),(108381,'اَزالَتْ قَدَمي وَحالَتْ','اَزالَتْ قَدَمي وَحالَتْ',0,1,1.8,'ا000',9),(108382,'اَسأَلُكَ','اَسأَلُكَ',0,0,0.6,'ا000',9),(108383,'اَسأَلُكَ فيـما','اَسأَلُكَ فيـما',0,1,1.5,'ا000',9),(108384,'اَسأَلُكَ فيـما تَقْضي','اَسأَلُكَ فيـما تَقْضي',0,1,1.7333,'ا000',9),(108385,'اَساءَ وَاجْتَرَأَ','اَساءَ وَاجْتَرَأَ',0,1,1.6,'ا000',9),(108386,'اَساءَ وَاجْتَرَأَ عَلَيْكَ','اَساءَ وَاجْتَرَأَ عَلَيْكَ',0,1,1.9,'ا000',9),(108387,'اَسمائِكَ','اَسمائِكَ',0,0,0.6,'ا000',9),(108388,'اَسمائِكَ بِاَكْبَرِها','اَسمائِكَ بِاَكْبَرِها',0,1,1.7333,'ا000',9),(108389,'اَسمائِكَ بِاَكْبَرِها وَكُلُّ','اَسمائِكَ بِاَكْبَرِها وَكُلُّ',0,1,2,'ا000',9),(108390,'اَسيرٍ','اَسيرٍ',0,0,0.4,'ا000',9),(108391,'اَسيرٍ اَللّـهُمَّ','اَسيرٍ اَللّـهُمَّ',0,1,1.6,'ا000',9),(108392,'اَسَأَلُكَ','اَسَأَلُكَ',0,0,0.6667,'ا000',9),(108393,'اَسَأَلُكَ مِنْ','اَسَأَلُكَ مِنْ',0,1,1.5,'ا000',9),(108394,'اَسَأَلُكَ مِنْ نُورِكَ','اَسَأَلُكَ مِنْ نُورِكَ',0,1,1.7667,'ا000',9),(108395,'اَسَرَّ','اَسَرَّ',0,0,0.4667,'ا000',9),(108396,'اَسَرَّ الْقَوْلَ','اَسَرَّ الْقَوْلَ',0,1,1.5667,'ا000',9),(108397,'اَسَرَّ الْقَوْلَ وَمَنْ','اَسَرَّ الْقَوْلَ وَمَنْ',0,1,1.8,'ا000',9),(108398,'اَسْألُكَ','اَسْألُكَ',0,0,0.6,'ا000',9),(108399,'اَسْألُكَ اَنْ','اَسْألُكَ اَنْ',0,1,1.4667,'ا000',9),(108400,'اَسْألُكَ اَنْ تُصَلِّيَ','اَسْألُكَ اَنْ تُصَلِّيَ',0,1,1.8,'ا000',9),(108401,'اَسْأَلَ','اَسْأَلَ',0,0,0.5333,'ا000',9),(108402,'اَسْأَلَ اَحَداً','اَسْأَلَ اَحَداً',0,1,1.5333,'ا000',9),(108403,'اَسْأَلَ اَحَداً شَيْئاً','اَسْأَلَ اَحَداً شَيْئاً',0,1,1.8,'ا000',9),(108404,'اَسْأَلَكَ','اَسْأَلَكَ',0,0,0.6667,'ا000',9),(108405,'اَسْأَلَكَ ما','اَسْأَلَكَ ما',0,1,1.4333,'ا000',9),(108406,'اَسْأَلَكَ ما لا','اَسْأَلَكَ ما لا',0,1,1.5333,'ا000',9),(108407,'اَسْأَلُكَ إيماناً','اَسْأَلُكَ إيماناً',0,1,1.6,'ا000',9),(108408,'اَسْأَلُكَ إيماناً تُباشِرُ','اَسْأَلُكَ إيماناً تُباشِرُ',0,1,1.9,'ا000',9),(108409,'اَسْأَلُكَ إِيماناً','اَسْأَلُكَ إِيماناً',0,1,1.6333,'ا000',9),(108410,'اَسْأَلُكَ إِيماناً تُباشِرُ','اَسْأَلُكَ إِيماناً تُباشِرُ',0,1,1.9333,'ا000',9),(108411,'اَسْأَلُكَ إِيماناً لا','اَسْأَلُكَ إِيماناً لا',0,1,1.7333,'ا000',9),(108412,'اَسْأَلُكَ اللّهُمَّ','اَسْأَلُكَ اللّهُمَّ',0,1,1.6667,'ا000',9),(108413,'اَسْأَلُكَ اللّهُمَّ مِنْ','اَسْأَلُكَ اللّهُمَّ مِنْ',0,1,1.8333,'ا000',9),(108414,'اَسْأَلُكَ الْبُشْرى','اَسْأَلُكَ الْبُشْرى',0,1,1.6667,'ا000',9),(108415,'اَسْأَلُكَ الْبُشْرى يَوْمَ','اَسْأَلُكَ الْبُشْرى يَوْمَ',0,1,1.9,'ا000',9),(108416,'اَسْأَلُكَ اَنْ تَجْعَلَ','اَسْأَلُكَ اَنْ تَجْعَلَ',0,1,1.8,'ا000',9),(108417,'اَسْأَلُكَ اَنْ تَمْلأَ','اَسْأَلُكَ اَنْ تَمْلأَ',0,1,1.7667,'ا000',9),(108418,'اَسْأَلُكَ اَنْ تَنْصُرَ','اَسْأَلُكَ اَنْ تَنْصُرَ',0,1,1.8,'ا000',9),(108419,'اَسْأَلُكَ بِآياتِكَ','اَسْأَلُكَ بِآياتِكَ',0,1,1.6667,'ا000',9),(108420,'اَسْأَلُكَ بِآياتِكَ كُلِّها','اَسْأَلُكَ بِآياتِكَ كُلِّها',0,1,1.9333,'ا000',9),(108421,'اَسْأَلُكَ بِاسْمِكَ','اَسْأَلُكَ بِاسْمِكَ',0,1,1.6667,'ا000',9),(108422,'اَسْأَلُكَ بِاسْمِكَ بِسْمِ','اَسْأَلُكَ بِاسْمِكَ بِسْمِ',0,1,1.9,'ا000',9),(108423,'اَسْأَلُكَ بِاَسْمائِكَ','اَسْأَلُكَ بِاَسْمائِكَ',0,1,1.7667,'ا000',9),(108424,'اَسْأَلُكَ بِاَسْمائِكَ كُلِّها','اَسْأَلُكَ بِاَسْمائِكَ كُلِّها',0,1,2,'ا000',9),(108425,'اَسْأَلُكَ بِاِحْسانِكَ','اَسْأَلُكَ بِاِحْسانِكَ',0,1,1.7667,'ا000',9),(108426,'اَسْأَلُكَ بِاِحْسانِكَ كُلِّهِ','اَسْأَلُكَ بِاِحْسانِكَ كُلِّهِ',0,1,2,'ا000',9),(108427,'اَسْأَلُكَ بِبَهائِكَ','اَسْأَلُكَ بِبَهائِكَ',0,1,1.7,'ا000',9),(108428,'اَسْأَلُكَ بِبَهائِكَ كُلِّهِ','اَسْأَلُكَ بِبَهائِكَ كُلِّهِ',0,1,1.9667,'ا000',9),(108429,'اَسْأَلُكَ بِجَلالِكَ','اَسْأَلُكَ بِجَلالِكَ',0,1,1.7,'ا000',9),(108430,'اَسْأَلُكَ بِجَلالِكَ كُلِّهِ','اَسْأَلُكَ بِجَلالِكَ كُلِّهِ',0,1,1.9667,'ا000',9),(108431,'اَسْأَلُكَ بِجَمالِكَ','اَسْأَلُكَ بِجَمالِكَ',0,1,1.7,'ا000',9),(108432,'اَسْأَلُكَ بِجَمالِكَ كُلِّهِ','اَسْأَلُكَ بِجَمالِكَ كُلِّهِ',0,1,1.9667,'ا000',9),(108433,'اَسْأَلُكَ بِخَيْرِكَ','اَسْأَلُكَ بِخَيْرِكَ',0,1,1.7,'ا000',9),(108434,'اَسْأَلُكَ بِخَيْرِكَ كُلِّهِ','اَسْأَلُكَ بِخَيْرِكَ كُلِّهِ',0,1,1.9667,'ا000',9),(108435,'اَسْأَلُكَ بِرَحْمَتِكَ كُلِّها','اَسْأَلُكَ بِرَحْمَتِكَ كُلِّها',0,1,2,'ا000',9),(108436,'اَسْأَلُكَ بِرِزْقِكَ','اَسْأَلُكَ بِرِزْقِكَ',0,1,1.7,'ا000',9),(108437,'اَسْأَلُكَ بِرِزْقِكَ كُلِّهِ','اَسْأَلُكَ بِرِزْقِكَ كُلِّهِ',0,1,1.9667,'ا000',9),(108438,'اَسْأَلُكَ بِسُلْطانِكَ','اَسْأَلُكَ بِسُلْطانِكَ',0,1,1.7667,'ا000',9),(108439,'اَسْأَلُكَ بِسُلْطانِكَ كُلِّهِ','اَسْأَلُكَ بِسُلْطانِكَ كُلِّهِ',0,1,2,'ا000',9),(108440,'اَسْأَلُكَ بِشَرَفِكَ','اَسْأَلُكَ بِشَرَفِكَ',0,1,1.7,'ا000',9),(108441,'اَسْأَلُكَ بِشَرَفِكَ كُلِّهِ','اَسْأَلُكَ بِشَرَفِكَ كُلِّهِ',0,1,1.9667,'ا000',9),(108442,'اَسْأَلُكَ بِعَطائِكَ','اَسْأَلُكَ بِعَطائِكَ',0,1,1.7,'ا000',9),(108443,'اَسْأَلُكَ بِعَطائِكَ كُلِّه','اَسْأَلُكَ بِعَطائِكَ كُلِّه',0,1,1.9333,'ا000',9),(108444,'اَسْأَلُكَ بِعَظَمَتِكَ','اَسْأَلُكَ بِعَظَمَتِكَ',0,1,1.7667,'ا000',9),(108445,'اَسْأَلُكَ بِعَظَمَتِكَ كُلِّها','اَسْأَلُكَ بِعَظَمَتِكَ كُلِّها',0,1,2,'ا000',9),(108446,'اَسْأَلُكَ بِعُلُوِّكَ','اَسْأَلُكَ بِعُلُوِّكَ',0,1,1.7333,'ا000',9),(108447,'اَسْأَلُكَ بِعُلُوِّكَ كُلِّهِ','اَسْأَلُكَ بِعُلُوِّكَ كُلِّهِ',0,1,2,'ا000',9),(108448,'اَسْأَلُكَ بِعِزَّتِكَ','اَسْأَلُكَ بِعِزَّتِكَ',0,1,1.7333,'ا000',9),(108449,'اَسْأَلُكَ بِعِزَّتِكَ كُلِّها','اَسْأَلُكَ بِعِزَّتِكَ كُلِّها',0,1,2,'ا000',9),(108450,'اَسْأَلُكَ بِعِلْمِكَ','اَسْأَلُكَ بِعِلْمِكَ',0,1,1.7,'ا000',9),(108451,'اَسْأَلُكَ بِعِلْمِكَ كُلِّهِ','اَسْأَلُكَ بِعِلْمِكَ كُلِّهِ',0,1,1.9667,'ا000',9),(108452,'اَسْأَلُكَ بِفَضْلِكَ','اَسْأَلُكَ بِفَضْلِكَ',0,1,1.7,'ا000',9),(108453,'اَسْأَلُكَ بِفَضْلِكَ كُلِّه','اَسْأَلُكَ بِفَضْلِكَ كُلِّه',0,1,1.9333,'ا000',9),(108454,'اَسْأَلُكَ بِقَوْلِكَ','اَسْأَلُكَ بِقَوْلِكَ',0,1,1.7,'ا000',9),(108455,'اَسْأَلُكَ بِقَوْلِكَ كُلِّهِ','اَسْأَلُكَ بِقَوْلِكَ كُلِّهِ',0,1,1.9667,'ا000',9),(108456,'اَسْأَلُكَ بِقُدْرَتِكَ','اَسْأَلُكَ بِقُدْرَتِكَ',0,1,1.7667,'ا000',9),(108457,'اَسْأَلُكَ بِقُدْرَتِكَ كُلِّها','اَسْأَلُكَ بِقُدْرَتِكَ كُلِّها',0,1,2,'ا000',9),(108458,'اَسْأَلُكَ بِكَلِماتِكَ','اَسْأَلُكَ بِكَلِماتِكَ',0,1,1.7667,'ا000',9),(108459,'اَسْأَلُكَ بِكَلِماتِكَ كُلِّهَا','اَسْأَلُكَ بِكَلِماتِكَ كُلِّهَا',0,1,2,'ا000',9),(108460,'اَسْأَلُكَ بِكَمالِكَ','اَسْأَلُكَ بِكَمالِكَ',0,1,1.7,'ا000',9),(108461,'اَسْأَلُكَ بِكَمالِكَ كُلِّهِ','اَسْأَلُكَ بِكَمالِكَ كُلِّهِ',0,1,1.9667,'ا000',9),(108462,'اَسْأَلُكَ بِما','اَسْأَلُكَ بِما',0,1,1.5,'ا000',9),(108463,'اَسْأَلُكَ بِما اَنْتَ','اَسْأَلُكَ بِما اَنْتَ',0,1,1.7333,'ا000',9),(108464,'اَسْأَلُكَ بِما تُجيبُني','اَسْأَلُكَ بِما تُجيبُني',0,1,1.8,'ا000',9),(108465,'اَسْأَلُكَ بِمَسائِلِكَ','اَسْأَلُكَ بِمَسائِلِكَ',0,1,1.7667,'ا000',9),(108466,'اَسْأَلُكَ بِمَسائِلِكَ كُلِّها','اَسْأَلُكَ بِمَسائِلِكَ كُلِّها',0,1,2,'ا000',9),(108467,'اَسْأَلُكَ بِمَشِيَّتِكَ','اَسْأَلُكَ بِمَشِيَّتِكَ',0,1,1.8,'ا000',9),(108468,'اَسْأَلُكَ بِمَشِيَّتِكَ كُلِّها','اَسْأَلُكَ بِمَشِيَّتِكَ كُلِّها',0,1,2,'ا000',9),(108469,'اَسْأَلُكَ بِمَنِّكَ','اَسْأَلُكَ بِمَنِّكَ',0,1,1.6667,'ا000',9),(108470,'اَسْأَلُكَ بِمَنِّكَ كُلِّهِ','اَسْأَلُكَ بِمَنِّكَ كُلِّهِ',0,1,1.9333,'ا000',9),(108471,'اَسْأَلُكَ بِمُلْكِكَ','اَسْأَلُكَ بِمُلْكِكَ',0,1,1.7,'ا000',9),(108472,'اَسْأَلُكَ بِمُلْكِكَ كُلِّهِ','اَسْأَلُكَ بِمُلْكِكَ كُلِّهِ',0,1,1.9667,'ا000',9),(108473,'اَسْأَلُكَ بِنُورِكَ','اَسْأَلُكَ بِنُورِكَ',0,1,1.6667,'ا000',9),(108474,'اَسْأَلُكَ بِوَجْهِكَ','اَسْأَلُكَ بِوَجْهِكَ',0,1,1.7,'ا000',9),(108475,'اَسْأَلُكَ بِوَجْهِكَ الْكَريمِ','اَسْأَلُكَ بِوَجْهِكَ الْكَريمِ',0,1,2,'ا000',9),(108476,'اَسْأَلُكَ خُشُوعَ','اَسْأَلُكَ خُشُوعَ',0,1,1.6,'ا000',9),(108477,'اَسْأَلُكَ خُشُوعَ الإيمانِ','اَسْأَلُكَ خُشُوعَ الإيمانِ',0,1,1.9,'ا000',9),(108478,'اَسْأَلُكَ صَبْراً','اَسْأَلُكَ صَبْراً',0,1,1.6,'ا000',9),(108479,'اَسْأَلُكَ صَبْراً جَميلاً','اَسْأَلُكَ صَبْراً جَميلاً',0,1,1.8667,'ا000',9),(108480,'اَسْأَلُكَ فَاَجِبْني','اَسْأَلُكَ فَاَجِبْني',0,1,1.7,'ا000',9),(108481,'اَسْأَلُكَ فَاَجِبْني يا','اَسْأَلُكَ فَاَجِبْني يا',0,1,1.8,'ا000',9),(108482,'اَسْأَلُكَ قَليلاً','اَسْأَلُكَ قَليلاً',0,1,1.6,'ا000',9),(108483,'اَسْأَلُكَ قَليلاً مِنْ','اَسْأَلُكَ قَليلاً مِنْ',0,1,1.7667,'ا000',9),(108484,'اَسْأَلُكَ لِقَديمِ','اَسْأَلُكَ لِقَديمِ',0,1,1.6333,'ا000',9),(108485,'اَسْأَلُكَ لِقَديمِ الرَّجاءِ','اَسْأَلُكَ لِقَديمِ الرَّجاءِ',0,1,1.9667,'ا000',9),(108486,'اَسْأَلُكَ ما','اَسْأَلُكَ ما',0,1,1.4333,'ا000',9),(108487,'اَسْأَلُكَ ما لا','اَسْأَلُكَ ما لا',0,1,1.5333,'ا000',9),(108488,'اَسْأَلُكَ مِنْ','اَسْأَلُكَ مِنْ',0,1,1.5,'ا000',9),(108489,'اَسْأَلُكَ مِنْ اياتِكَ','اَسْأَلُكَ مِنْ اياتِكَ',0,1,1.7667,'ا000',9),(108490,'اَسْأَلُكَ مِنْ اَسمائِكَ','اَسْأَلُكَ مِنْ اَسمائِكَ',0,1,1.8333,'ا000',9),(108491,'اَسْأَلُكَ مِنْ اِحْسانِكَ','اَسْأَلُكَ مِنْ اِحْسانِكَ',0,1,1.8667,'ا000',9),(108492,'اَسْأَلُكَ مِنْ بَهائِكَ','اَسْأَلُكَ مِنْ بَهائِكَ',0,1,1.8,'ا000',9),(108493,'اَسْأَلُكَ مِنْ جَلالِكَ','اَسْأَلُكَ مِنْ جَلالِكَ',0,1,1.8,'ا000',9),(108494,'اَسْأَلُكَ مِنْ جَمالِكَ','اَسْأَلُكَ مِنْ جَمالِكَ',0,1,1.8,'ا000',9),(108495,'اَسْأَلُكَ مِنْ خَيْرِكَ','اَسْأَلُكَ مِنْ خَيْرِكَ',0,1,1.8,'ا000',9),(108496,'اَسْأَلُكَ مِنْ رَحْمَتِكَ','اَسْأَلُكَ مِنْ رَحْمَتِكَ',0,1,1.8667,'ا000',9),(108497,'اَسْأَلُكَ مِنْ رِزْقِكَ','اَسْأَلُكَ مِنْ رِزْقِكَ',0,1,1.8,'ا000',9),(108498,'اَسْأَلُكَ مِنْ سُلْطانِكَ','اَسْأَلُكَ مِنْ سُلْطانِكَ',0,1,1.8667,'ا000',9),(108499,'اَسْأَلُكَ مِنْ شَرَفِكَ','اَسْأَلُكَ مِنْ شَرَفِكَ',0,1,1.8,'ا000',9),(108500,'اَسْأَلُكَ مِنْ عَطائِكَ','اَسْأَلُكَ مِنْ عَطائِكَ',0,1,1.8,'ا000',9),(108501,'اَسْأَلُكَ مِنْ عَظَمَتِكَ','اَسْأَلُكَ مِنْ عَظَمَتِكَ',0,1,1.8667,'ا000',9),(108502,'اَسْأَلُكَ مِنْ عُلُوِّكَ','اَسْأَلُكَ مِنْ عُلُوِّكَ',0,1,1.8333,'ا000',9),(108503,'اَسْأَلُكَ مِنْ عِزَّتِكَ','اَسْأَلُكَ مِنْ عِزَّتِكَ',0,1,1.8333,'ا000',9),(108504,'اَسْأَلُكَ مِنْ عِلْمِكَ','اَسْأَلُكَ مِنْ عِلْمِكَ',0,1,1.8,'ا000',9),(108505,'اَسْأَلُكَ مِنْ فَضْلِكَ','اَسْأَلُكَ مِنْ فَضْلِكَ',0,1,1.8,'ا000',9),(108506,'اَسْأَلُكَ مِنْ قَوْلِكَ','اَسْأَلُكَ مِنْ قَوْلِكَ',0,1,1.8,'ا000',9),(108507,'اَسْأَلُكَ مِنْ قُدْرَتِكَ','اَسْأَلُكَ مِنْ قُدْرَتِكَ',0,1,1.8667,'ا000',9),(108508,'اَسْأَلُكَ مِنْ كَلِماتِكَ','اَسْأَلُكَ مِنْ كَلِماتِكَ',0,1,1.8667,'ا000',9),(108509,'اَسْأَلُكَ مِنْ كَمالِكَ','اَسْأَلُكَ مِنْ كَمالِكَ',0,1,1.8,'ا000',9),(108510,'اَسْأَلُكَ مِنْ مَسائِلِكَ','اَسْأَلُكَ مِنْ مَسائِلِكَ',0,1,1.8667,'ا000',9),(108511,'اَسْأَلُكَ مِنْ مَشِيَّتِكَ','اَسْأَلُكَ مِنْ مَشِيَّتِكَ',0,1,1.9,'ا000',9),(108512,'اَسْأَلُكَ مِنْ مَنِّكَ','اَسْأَلُكَ مِنْ مَنِّكَ',0,1,1.7667,'ا000',9),(108513,'اَسْأَلُكَ مِنْ مُلْكِكَ','اَسْأَلُكَ مِنْ مُلْكِكَ',0,1,1.8,'ا000',9),(108514,'اَسْأَلُكَ يا','اَسْأَلُكَ يا',0,1,1.4333,'ا000',9),(108515,'اَسْأَلُكَ يا رَبِّ','اَسْأَلُكَ يا رَبِّ',0,1,1.6333,'ا000',9),(108516,'اَسْأَلُكُ','اَسْأَلُكُ',0,0,0.6667,'ا000',9),(108517,'اَسْأَلُكُ يا','اَسْأَلُكُ يا',0,1,1.4333,'ا000',9),(108518,'اَسْأَلُكُ يا رَبِّ','اَسْأَلُكُ يا رَبِّ',0,1,1.6333,'ا000',9),(108519,'اَسْأَلُهُ','اَسْأَلُهُ',0,0,0.6667,'ا000',9),(108520,'اَسْأَلُهُ فَيُعْطيني','اَسْأَلُهُ فَيُعْطيني',0,1,1.7,'ا000',9),(108521,'اَسْأَلُهُ فَيُعْطيني وَاِنْ','اَسْأَلُهُ فَيُعْطيني وَاِنْ',0,1,1.9333,'ا000',9),(108522,'اَسْتَاْنِسَ','اَسْتَاْنِسَ',0,0,0.8,'ا000',9),(108523,'اَسْتَاْنِسَ بِغَيْرِكَ','اَسْتَاْنِسَ بِغَيْرِكَ',0,1,1.7667,'ا000',9),(108524,'اَسْتَاْنِسَ بِغَيْرِكَ يا','اَسْتَاْنِسَ بِغَيْرِكَ يا',0,1,1.8667,'ا000',9),(108525,'اَسْتَحِقُّ','اَسْتَحِقُّ',0,0,0.7333,'ا000',9),(108526,'اَسْتَحِقُّ وَاَنْتَ','اَسْتَحِقُّ وَاَنْتَ',0,1,1.6667,'ا000',9),(108527,'اَسْتَحِقُّ وَاَنْتَ اَهْلُ','اَسْتَحِقُّ وَاَنْتَ اَهْلُ',0,1,1.9,'ا000',9),(108528,'اَسْتَحْيِكَ','اَسْتَحْيِكَ',0,0,0.8,'ا000',9),(108529,'اَسْتَحْيِكَ فِي','اَسْتَحْيِكَ فِي',0,1,1.5333,'ا000',9),(108530,'اَسْتَحْيِكَ فِي الْخَلاءِ','اَسْتَحْيِكَ فِي الْخَلاءِ',0,1,1.8667,'ا000',9),(108531,'اَسْتَغيثُ','اَسْتَغيثُ',0,0,0.6667,'ا000',9),(108532,'اَسْتَغيثُ اِنْ','اَسْتَغيثُ اِنْ',0,1,1.5,'ا000',9),(108533,'اَسْتَغيثُ اِنْ لَمْ','اَسْتَغيثُ اِنْ لَمْ',0,1,1.6667,'ا000',9),(108534,'اَسْتَغْفِرُ اللهَ الَّذي','اَسْتَغْفِرُ اللهَ الَّذي',0,1,1.8333,'ا000',9),(108535,'اَسْتَغْفِرُ اللهَ اِنَّ','اَسْتَغْفِرُ اللهَ اِنَّ',0,1,1.8,'ا000',9),(108536,'اَسْتَغْفِرُ اللهَ رَبِّي','اَسْتَغْفِرُ اللهَ رَبِّي',0,1,1.8333,'ا000',9),(108537,'اَسْتَغْفِرُكَ','اَسْتَغْفِرُكَ',0,0,0.9333,'ا000',9),(108538,'اَسْتَغْفِرُكَ لِما','اَسْتَغْفِرُكَ لِما',0,1,1.6333,'ا000',9),(108539,'اَسْتَغْفِرُكَ لِما تُبْتُ','اَسْتَغْفِرُكَ لِما تُبْتُ',0,1,1.8667,'ا000',9),(108540,'اَسْتَوْجِبُهُ','اَسْتَوْجِبُهُ',0,0,0.9333,'ا000',9),(108541,'اَسْتَوْجِبُهُ مِنْكَ','اَسْتَوْجِبُهُ مِنْكَ',0,1,1.7,'ا000',9),(108542,'اَسْتَوْجِبُهُ مِنْكَ الَّذي','اَسْتَوْجِبُهُ مِنْكَ الَّذي',0,1,1.9333,'ا000',9),(108543,'اَسْرَنا','اَسْرَنا',0,0,0.5333,'ا000',9),(108544,'اَسْرَنا وَاَنْجِحْ','اَسْرَنا وَاَنْجِحْ',0,1,1.6333,'ا000',9),(108545,'اَسْرَنا وَاَنْجِحْ بِهِ','اَسْرَنا وَاَنْجِحْ بِهِ',0,1,1.8,'ا000',9),(108546,'اَسْعى','اَسْعى',0,0,0.4,'ا000',9),(108547,'اَسْعى اَنَا','اَسْعى اَنَا',0,1,1.4,'ا000',9),(108548,'اَسْعى اَنَا الَّذي','اَسْعى اَنَا الَّذي',0,1,1.6333,'ا000',9),(108549,'اَسْماؤكَ','اَسْماؤكَ',0,0,0.6,'ا000',9),(108550,'اَسْماؤكَ وَجَلَّ','اَسْماؤكَ وَجَلَّ',0,1,1.5667,'ا000',9),(108551,'اَسْماؤكَ وَجَلَّ ثَناؤُكَ','اَسْماؤكَ وَجَلَّ ثَناؤُكَ',0,1,1.8667,'ا000',9),(108552,'اَسْمائِكَ','اَسْمائِكَ',0,0,0.6667,'ا000',9),(108553,'اَسْمائِكَ كَبيرَةٌ','اَسْمائِكَ كَبيرَةٌ',0,1,1.6333,'ا000',9),(108554,'اَسْمائِكَ كَبيرَةٌ اَللّـهُمَّ','اَسْمائِكَ كَبيرَةٌ اَللّـهُمَّ',0,1,2,'ا000',9),(108555,'اَسْمَعَ','اَسْمَعَ',0,0,0.5333,'ا000',13),(108556,'اَسْمَعَ مِنْهُ','اَسْمَعَ مِنْهُ',0,1,1.5,'ا000',9),(108557,'اَسْمَعَ مِنْهُ يَسْمَعُ','اَسْمَعَ مِنْهُ يَسْمَعُ',0,1,1.8,'ا000',9),(108558,'اَسْوَأ','اَسْوَأ',0,0,0.4667,'ا000',9),(108559,'اَسْوَأ حالاً','اَسْوَأ حالاً',0,1,1.4333,'ا000',9),(108560,'اَسْوَأ حالاً مِنّي','اَسْوَأ حالاً مِنّي',0,1,1.6333,'ا000',9),(108561,'اَشَدُّ','اَشَدُّ',0,0,0.4667,'ا000',9),(108562,'اَشَدُّ بَأساً','اَشَدُّ بَأساً',0,1,1.4667,'ا000',9),(108563,'اَشَدُّ بَأساً وَاَشَدُّ','اَشَدُّ بَأساً وَاَشَدُّ',0,1,1.8,'ا000',9),(108564,'اَشَراً','اَشَراً',0,0,0.4667,'ا000',9),(108565,'اَشَراً وَلا','اَشَراً وَلا',0,1,1.4,'ا000',9),(108566,'اَشَراً وَلا بَطَراً','اَشَراً وَلا بَطَراً',0,1,1.6667,'ا000',9),(108567,'اَشْبَعْتَهُ','اَشْبَعْتَهُ',0,0,0.8,'ا000',9),(108568,'اَشْبَعْتَهُ وَالْعَطْشانُ','اَشْبَعْتَهُ وَالْعَطْشانُ',0,1,1.8667,'ا000',9),(108569,'اَشْبَعْتَهُ وَالْعَطْشانُ الَّذي','اَشْبَعْتَهُ وَالْعَطْشانُ الَّذي',0,1,2,'ا000',9),(108570,'اَشْبِعْ','اَشْبِعْ',0,0,0.5333,'ا000',9),(108571,'اَشْبِعْ كُلَّ','اَشْبِعْ كُلَّ',0,1,1.4667,'ا000',9),(108572,'اَشْبِعْ كُلَّ جائِعٍ','اَشْبِعْ كُلَّ جائِعٍ',0,1,1.7,'ا000',9),(108573,'اَشْكُرُكَ','اَشْكُرُكَ',0,0,0.6667,'ا000',9),(108574,'اَشْكُرُكَ اَمْ','اَشْكُرُكَ اَمْ',0,1,1.5,'ا000',9),(108575,'اَشْكُرُكَ اَمْ بِغايَةِ','اَشْكُرُكَ اَمْ بِغايَةِ',0,1,1.8,'ا000',9),(108576,'اَصْبَحْنا','اَصْبَحْنا',0,0,0.6667,'ا000',9),(108577,'اَصْبَحْنا وَاَمْسَيْنا','اَصْبَحْنا وَاَمْسَيْنا',0,1,1.7667,'ا000',9),(108578,'اَصْبَحْنا وَاَمْسَيْنا ذُنُوبُنا','اَصْبَحْنا وَاَمْسَيْنا ذُنُوبُنا',0,1,2,'ا000',9),(108579,'اَصْبَرَ','اَصْبَرَ',0,0,0.5333,'ا000',9),(108580,'اَصْبَرَ عَلى','اَصْبَرَ عَلى',0,1,1.4333,'ا000',9),(108581,'اَصْبَرَ عَلى عَبْدٍ','اَصْبَرَ عَلى عَبْدٍ',0,1,1.6667,'ا000',9),(108582,'اَصْغَرُ','اَصْغَرُ',0,0,0.5333,'ا000',9),(108583,'اَصْغَرُ مِنْ','اَصْغَرُ مِنْ',0,1,1.4333,'ا000',9),(108584,'اَصْغَرُ مِنْ ذلِكَ','اَصْغَرُ مِنْ ذلِكَ',0,1,1.6333,'ا000',9),(108585,'اَصْلِحْ','اَصْلِحْ',0,0,0.5333,'ا000',9),(108586,'اَصْلِحْ كُلَّ','اَصْلِحْ كُلَّ',0,1,1.4667,'ا000',9),(108587,'اَصْلِحْ كُلَّ فاسِدٍ','اَصْلِحْ كُلَّ فاسِدٍ',0,1,1.7,'ا000',9),(108588,'اَصْلِهِ','اَصْلِهِ',0,0,0.5333,'ا000',9),(108589,'اَصْلِهِ وَلا','اَصْلِهِ وَلا',0,1,1.4333,'ا000',9),(108590,'اَصْلِهِ وَلا قَلْبٌ','اَصْلِهِ وَلا قَلْبٌ',0,1,1.6667,'ا000',9),(108591,'اَضْعافاً','اَضْعافاً',0,0,0.6,'ا000',9),(108592,'اَضْعافاً كَثيرَةً','اَضْعافاً كَثيرَةً',0,1,1.6,'ا000',9),(108593,'اَضْعافاً كَثيرَةً لا','اَضْعافاً كَثيرَةً لا',0,1,1.7,'ا000',9),(108594,'اَطَلْتَ','اَطَلْتَ',0,0,0.5333,'ا000',9),(108595,'اَطَلْتَ عُمْرَهُ','اَطَلْتَ عُمْرَهُ',0,1,1.5667,'ا000',9),(108596,'اَطَلْتَ عُمْرَهُ وَحَسَّنْتَ','اَطَلْتَ عُمْرَهُ وَحَسَّنْتَ',0,1,1.9667,'ا000',9),(108597,'اَطْرافَ','اَطْرافَ',0,0,0.5333,'ا000',9),(108598,'اَطْرافَ جَنازَتي','اَطْرافَ جَنازَتي',0,1,1.5667,'ا000',9),(108599,'اَطْرافَ جَنازَتي وَجُدْ','اَطْرافَ جَنازَتي وَجُدْ',0,1,1.8,'ا000',9),(108600,'اَطْلُبُ','اَطْلُبُ',0,0,0.5333,'ا000',9),(108601,'اَطْلُبُ الْفَرَجَ','اَطْلُبُ الْفَرَجَ',0,1,1.6,'ا000',9),(108602,'اَطْلُبُ الْفَرَجَ إلاّ','اَطْلُبُ الْفَرَجَ إلاّ',0,1,1.7667,'ا000',9),(108603,'اَطْلُبُ حاجَتي','اَطْلُبُ حاجَتي',0,1,1.5,'ا000',9),(108604,'اَطْلُبُ حاجَتي إلاّ','اَطْلُبُ حاجَتي إلاّ',0,1,1.6667,'ا000',9),(108605,'اَطْلُبُ حاجَتي وَمَنْ','اَطْلُبُ حاجَتي وَمَنْ',0,1,1.7333,'ا000',9),(108606,'اَطْلُبُ وَاِلَيْكَ','اَطْلُبُ وَاِلَيْكَ',0,1,1.6333,'ا000',9),(108607,'اَطْلُبُ وَاِلَيْكَ اَرْغَبُ','اَطْلُبُ وَاِلَيْكَ اَرْغَبُ',0,1,1.9333,'ا000',9),(108608,'اَطْمَعَني','اَطْمَعَني',0,0,0.6667,'ا000',9),(108609,'اَطْمَعَني في','اَطْمَعَني في',0,1,1.4333,'ا000',9),(108610,'اَطْمَعَني في اَنْ','اَطْمَعَني في اَنْ',0,1,1.6,'ا000',9),(108611,'اَطْوَلُ','اَطْوَلُ',0,0,0.5333,'ا000',9),(108612,'اَطْوَلُ مِنْ','اَطْوَلُ مِنْ',0,1,1.4333,'ا000',9),(108613,'اَطْوَلُ مِنْ اَناتِكَ','اَطْوَلُ مِنْ اَناتِكَ',0,1,1.7333,'ا000',9),(108614,'اَطْيَبَ','اَطْيَبَ',0,0,0.5333,'ا000',9),(108615,'اَطْيَبَ وَاَطْهَرَ','اَطْيَبَ وَاَطْهَرَ',0,1,1.6333,'ا000',9),(108616,'اَطْيَبَ وَاَطْهَرَ وَأزْكى','اَطْيَبَ وَاَطْهَرَ وَأزْكى',0,1,1.9,'ا000',9),(108617,'اَطْيَبَهُ','اَطْيَبَهُ',0,0,0.6667,'ا000',9),(108618,'اَطْيَبَهُ وَاَوْسَعَهُ','اَطْيَبَهُ وَاَوْسَعَهُ',0,1,1.7667,'ا000',9),(108619,'اَطْيَبَهُ وَاَوْسَعَهُ وَلا','اَطْيَبَهُ وَاَوْسَعَهُ وَلا',0,1,1.9333,'ا000',9),(108620,'اَظْهِرْ','اَظْهِرْ',0,0,0.5333,'ا000',9),(108621,'اَظْهِرْ بِهِ','اَظْهِرْ بِهِ',0,1,1.4333,'ا000',9),(108622,'اَظْهِرْ بِهِ دينَكَ','اَظْهِرْ بِهِ دينَكَ',0,1,1.6667,'ا000',9),(108623,'اَعُوذُ بِكَ','اَعُوذُ بِكَ',0,1,1.4,'ا000',9),(108624,'اَعُوذُ بِكَ مِنَ','اَعُوذُ بِكَ مِنَ',0,1,1.5667,'ا000',9),(108625,'اَعِزَّهُ','اَعِزَّهُ',0,0,0.6,'ا000',9),(108626,'اَعِزَّهُ وَاَعْزِزْ','اَعِزَّهُ وَاَعْزِزْ',0,1,1.6667,'ا000',9),(108627,'اَعِزَّهُ وَاَعْزِزْ بِهِ','اَعِزَّهُ وَاَعْزِزْ بِهِ',0,1,1.8333,'ا000',9),(108628,'اَعْتَمِدُ','اَعْتَمِدُ',0,0,0.6667,'ا000',9),(108629,'اَعْتَمِدُ عَلَيْكَ','اَعْتَمِدُ عَلَيْكَ',0,1,1.6333,'ا000',9),(108630,'اَعْتَمِدُ عَلَيْكَ وَبِحُبِّيَ','اَعْتَمِدُ عَلَيْكَ وَبِحُبِّيَ',0,1,2,'ا000',9),(108631,'اَعْداءَكَ','اَعْداءَكَ',0,0,0.6667,'ا000',9),(108632,'اَعْداءَكَ وَاَعْداءَ','اَعْداءَكَ وَاَعْداءَ',0,1,1.7,'ا000',9),(108633,'اَعْداءَكَ وَاَعْداءَ رَسُولِكَ','اَعْداءَكَ وَاَعْداءَ رَسُولِكَ',0,1,2,'ا000',9),(108634,'اَعْداءَهُمْ','اَعْداءَهُمْ',0,0,0.8,'ا000',9),(108635,'اَعْداءَهُمْ بَدَداً','اَعْداءَهُمْ بَدَداً',0,1,1.6667,'ا000',9),(108636,'اَعْداءَهُمْ بَدَداً وَاَحْصِهِمْ','اَعْداءَهُمْ بَدَداً وَاَحْصِهِمْ',0,1,2,'ا000',9),(108637,'اَعْدائي','اَعْدائي',0,0,0.5333,'ا000',9),(108638,'اَعْدائي وَحُسّادي','اَعْدائي وَحُسّادي',0,1,1.6,'ا000',9),(108639,'اَعْدائي وَحُسّادي وَالْباغينَ','اَعْدائي وَحُسّادي وَالْباغينَ',0,1,2,'ا000',9),(108640,'اَعْدَلُ','اَعْدَلُ',0,0,0.5333,'ا000',9),(108641,'اَعْدَلُ مِنْكَ','اَعْدَلُ مِنْكَ',0,1,1.5,'ا000',9),(108642,'اَعْدَلُ مِنْكَ فِي','اَعْدَلُ مِنْكَ فِي',0,1,1.6333,'ا000',9),(108643,'اَعْزَزْتَهُ','اَعْزَزْتَهُ',0,0,0.8,'ا000',9),(108644,'اَعْزَزْتَهُ وَالسَّقيمُ','اَعْزَزْتَهُ وَالسَّقيمُ',0,1,1.8,'ا000',9),(108645,'اَعْزَزْتَهُ وَالسَّقيمُ الَّذي','اَعْزَزْتَهُ وَالسَّقيمُ الَّذي',0,1,2,'ا000',9),(108646,'اَعْصيهِ','اَعْصيهِ',0,0,0.5333,'ا000',9),(108647,'اَعْصيهِ وَيُعَظِّمُ','اَعْصيهِ وَيُعَظِّمُ',0,1,1.6667,'ا000',9),(108648,'اَعْصيهِ وَيُعَظِّمُ الْنِّعْمَةَ','اَعْصيهِ وَيُعَظِّمُ الْنِّعْمَةَ',0,1,2,'ا000',9),(108649,'اَعْصِكَ','اَعْصِكَ',0,0,0.5333,'ا000',9),(108650,'اَعْصِكَ حينَ','اَعْصِكَ حينَ',0,1,1.4333,'ا000',9),(108651,'اَعْصِكَ حينَ عَصَيْتُكَ','اَعْصِكَ حينَ عَصَيْتُكَ',0,1,1.8,'ا000',9),(108652,'اَعْصِيَكَ','اَعْصِيَكَ',0,0,0.6667,'ا000',9),(108653,'اَعْصِيَكَ وَاَلْهِمْنِيَ','اَعْصِيَكَ وَاَلْهِمْنِيَ',0,1,1.8333,'ا000',9),(108654,'اَعْصِيَكَ وَاَلْهِمْنِيَ الْخَيْرَ','اَعْصِيَكَ وَاَلْهِمْنِيَ الْخَيْرَ',0,1,2,'ا000',9),(108655,'اَعْطاني','اَعْطاني',0,0,0.5333,'ا000',9),(108656,'اَعْطاني وَعَظيمَةٍ','اَعْطاني وَعَظيمَةٍ',0,1,1.6333,'ا000',9),(108657,'اَعْطاني وَعَظيمَةٍ مَخُوفَةٍ','اَعْطاني وَعَظيمَةٍ مَخُوفَةٍ',0,1,1.9667,'ا000',9),(108658,'اَعْطى','اَعْطى',0,0,0.4,'ا000',9),(108659,'اَعْطى اَعْطِني','اَعْطى اَعْطِني',0,1,1.5,'ا000',9),(108660,'اَعْطى اَعْطِني سُؤْلي','اَعْطى اَعْطِني سُؤْلي',0,1,1.7333,'ا000',9),(108661,'اَعْطَيْتَ','اَعْطَيْتَ',0,0,0.6667,'ا000',9),(108662,'اَعْطَيْتَ اَحَداً','اَعْطَيْتَ اَحَداً',0,1,1.6,'ا000',9),(108663,'اَعْطَيْتَ اَحَداً مِنَ','اَعْطَيْتَ اَحَداً مِنَ',0,1,1.7667,'ا000',9),(108664,'اَعْطَيْتَني وَثَبِّتْني','اَعْطَيْتَني وَثَبِّتْني',0,1,1.8,'ا000',9),(108665,'اَعْطَيْتَني وَثَبِّتْني يا','اَعْطَيْتَني وَثَبِّتْني يا',0,1,1.9,'ا000',9),(108666,'اَعْطَيْتَهُ','اَعْطَيْتَهُ',0,0,0.8,'ا000',9),(108667,'اَعْطَيْتَهُ وَالْمُذْنِبُ','اَعْطَيْتَهُ وَالْمُذْنِبُ',0,1,1.8667,'ا000',9),(108668,'اَعْطَيْتَهُ وَالْمُذْنِبُ الَّذي','اَعْطَيْتَهُ وَالْمُذْنِبُ الَّذي',0,1,2,'ا000',9),(108669,'اَعْطَيْتُ','اَعْطَيْتُ',0,0,0.6667,'ا000',9),(108670,'اَعْطَيْتُ عَلى','اَعْطَيْتُ عَلى',0,1,1.5,'ا000',9),(108671,'اَعْطَيْتُ عَلى مَعاصِي','اَعْطَيْتُ عَلى مَعاصِي',0,1,1.7667,'ا000',9),(108672,'اَعْطِ','اَعْطِ',0,0,0.4,'ا000',9),(108673,'اَعْطِ مُحَمَّداً','اَعْطِ مُحَمَّداً',0,1,1.5667,'ا000',9),(108674,'اَعْطِ مُحَمَّداً صَلَّى','اَعْطِ مُحَمَّداً صَلَّى',0,1,1.8,'ا000',9),(108675,'اَعْطِ مُحَمَّداً مِنَ','اَعْطِ مُحَمَّداً مِنَ',0,1,1.7333,'ا000',9),(108676,'اَعْطِني','اَعْطِني',0,0,0.5333,'ا000',9),(108677,'اَعْطِني بَصيرَةً','اَعْطِني بَصيرَةً',0,1,1.5667,'ا000',9),(108678,'اَعْطِني بَصيرَةً في','اَعْطِني بَصيرَةً في',0,1,1.6667,'ا000',9),(108679,'اَعْطِني سُؤْلي','اَعْطِني سُؤْلي',0,1,1.5,'ا000',9),(108680,'اَعْطِني سُؤْلي في','اَعْطِني سُؤْلي في',0,1,1.6,'ا000',9),(108681,'اَعْطِني لِفَقْري','اَعْطِني لِفَقْري',0,1,1.5667,'ا000',9),(108682,'اَعْطِني لِفَقْري وَارْحَمْني','اَعْطِني لِفَقْري وَارْحَمْني',0,1,1.9667,'ا000',9),(108683,'اَعْلَمَ','اَعْلَمَ',0,0,0.5333,'ا000',9),(108684,'اَعْلَمَ اَنَّهُ','اَعْلَمَ اَنَّهُ',0,1,1.5333,'ا000',9),(108685,'اَعْلَمَ اَنَّهُ لَنْ','اَعْلَمَ اَنَّهُ لَنْ',0,1,1.7,'ا000',9),(108686,'اَعْلَمُ اَنَّ','اَعْلَمُ اَنَّ',0,1,1.4667,'ا000',9),(108687,'اَعْلَمُ اَنَّ سُرُورَ','اَعْلَمُ اَنَّ سُرُورَ',0,1,1.7333,'ا000',9),(108688,'اَعْلَمْ','اَعْلَمْ',0,0,0.5333,'ا000',9),(108689,'اَعْلَمْ اَسْأَلُكَ','اَعْلَمْ اَسْأَلُكَ',0,1,1.6333,'ا000',9),(108690,'اَعْلَمْ اَسْأَلُكَ اللّهُمَّ','اَعْلَمْ اَسْأَلُكَ اللّهُمَّ',0,1,1.9667,'ا000',9),(108691,'اَعْمالاً','اَعْمالاً',0,0,0.6,'ا000',9),(108692,'اَعْمالاً نُقابِلُ','اَعْمالاً نُقابِلُ',0,1,1.6,'ا000',9),(108693,'اَعْمالاً نُقابِلُ بِها','اَعْمالاً نُقابِلُ بِها',0,1,1.7667,'ا000',9),(108694,'اَعْمالِنا','اَعْمالِنا',0,0,0.6667,'ا000',9),(108695,'اَعْمالِنا بَلْ','اَعْمالِنا بَلْ',0,1,1.5,'ا000',9),(108696,'اَعْمالِنا بَلْ بِفَضْلِكَ','اَعْمالِنا بَلْ بِفَضْلِكَ',0,1,1.8667,'ا000',9),(108697,'اَعْمالِنا في','اَعْمالِنا في',0,1,1.4333,'ا000',9),(108698,'اَعْمالِنا في جَنْبِ','اَعْمالِنا في جَنْبِ',0,1,1.6667,'ا000',9),(108699,'اَغُضَّ','اَغُضَّ',0,0,0.4667,'ا000',9),(108700,'اَغُضَّ بَصَري','اَغُضَّ بَصَري',0,1,1.4667,'ا000',9),(108701,'اَغُضَّ بَصَري وَاَنْ','اَغُضَّ بَصَري وَاَنْ',0,1,1.7,'ا000',9),(108702,'اَغْفَلْتَني','اَغْفَلْتَني',0,0,0.8,'ا000',9),(108703,'اَغْفَلْتَني وَمِنْ','اَغْفَلْتَني وَمِنْ',0,1,1.6333,'ا000',9),(108704,'اَغْفَلْتَني وَمِنْ عُقُوباتِ','اَغْفَلْتَني وَمِنْ عُقُوباتِ',0,1,1.9667,'ا000',9),(108705,'اَغْنَيْتَهُ','اَغْنَيْتَهُ',0,0,0.8,'ا000',9),(108706,'اَغْنَيْتَهُ وَالضَّعيفُ','اَغْنَيْتَهُ وَالضَّعيفُ',0,1,1.8,'ا000',9),(108707,'اَغْنَيْتَهُ وَالضَّعيفُ الَّذي','اَغْنَيْتَهُ وَالضَّعيفُ الَّذي',0,1,2,'ا000',9),(108708,'اَغْنِ','اَغْنِ',0,0,0.4,'ا000',9),(108709,'اَغْنِ كُلَّ','اَغْنِ كُلَّ',0,1,1.4,'ا000',9),(108710,'اَغْنِ كُلَّ فَقيرٍ','اَغْنِ كُلَّ فَقيرٍ',0,1,1.6333,'ا000',9),(108711,'اَفَبِلِساني','اَفَبِلِساني',0,0,0.8,'ا000',9),(108712,'اَفَبِلِساني هذَا','اَفَبِلِساني هذَا',0,1,1.5667,'ا000',9),(108713,'اَفَبِلِساني هذَا الْكالِّ','اَفَبِلِساني هذَا الْكالِّ',0,1,1.8667,'ا000',9),(108714,'اَفَتَراكَ','اَفَتَراكَ',0,0,0.6667,'ا000',9),(108715,'اَفَتَراكَ يا','اَفَتَراكَ يا',0,1,1.4333,'ا000',9),(108716,'اَفَتَراكَ يا رَبِّ','اَفَتَراكَ يا رَبِّ',0,1,1.6333,'ا000',9),(108717,'اَفْتَتِحُ','اَفْتَتِحُ',0,0,0.6667,'ا000',9),(108718,'اَفْتَتِحُ الثَّناءَ','اَفْتَتِحُ الثَّناءَ',0,1,1.6667,'ا000',9),(108719,'اَفْتَتِحُ الثَّناءَ بِحَمْدِكَ','اَفْتَتِحُ الثَّناءَ بِحَمْدِكَ',0,1,2,'ا000',9),(108720,'اَفْرُشْهُ','اَفْرُشْهُ',0,0,0.6667,'ا000',9),(108721,'اَفْرُشْهُ بِالْعَمَلِ','اَفْرُشْهُ بِالْعَمَلِ',0,1,1.7333,'ا000',9),(108722,'اَفْرُشْهُ بِالْعَمَلِ الصّالِحِ','اَفْرُشْهُ بِالْعَمَلِ الصّالِحِ',0,1,2,'ا000',9),(108723,'اَفْزَعُ','اَفْزَعُ',0,0,0.5333,'ا000',9),(108724,'اَفْزَعُ اِنْ','اَفْزَعُ اِنْ',0,1,1.4333,'ا000',9),(108725,'اَفْزَعُ اِنْ فَقَدْتُ','اَفْزَعُ اِنْ فَقَدْتُ',0,1,1.7333,'ا000',9),(108726,'اَفْضَلَ ما تَقْسِمُهُ','اَفْضَلَ ما تَقْسِمُهُ',0,1,1.7333,'ا000',9),(108727,'اَفْضَلَ ما تُعْطي','اَفْضَلَ ما تُعْطي',0,1,1.6,'ا000',9),(108728,'اَفْضَلَ ما رَزَقْتَ','اَفْضَلَ ما رَزَقْتَ',0,1,1.6667,'ا000',9),(108729,'اَفْضَلَ ما سَأَلَكَ','اَفْضَلَ ما سَأَلَكَ',0,1,1.6667,'ا000',9),(108730,'اَفْضَلَ وَاَحْسَنَ','اَفْضَلَ وَاَحْسَنَ',0,1,1.6333,'ا000',9),(108731,'اَفْضَلَ وَاَحْسَنَ وَاَجْمَلَ','اَفْضَلَ وَاَحْسَنَ وَاَجْمَلَ',0,1,2,'ا000',9),(108732,'اَفْضَلِ','اَفْضَلِ',0,0,0.5333,'ا000',9),(108733,'اَفْضَلِ حالٍ','اَفْضَلِ حالٍ',0,1,1.4333,'ا000',9),(108734,'اَفْضَلِ حالٍ تُحِبُّ','اَفْضَلِ حالٍ تُحِبُّ',0,1,1.7,'ا000',9),(108735,'اَفْطَرْتُ','اَفْطَرْتُ',0,0,0.6667,'ا000',9),(108736,'اَفْطَرْتُ وَعَلَيْكَ','اَفْطَرْتُ وَعَلَيْكَ',0,1,1.7,'ا000',9),(108737,'اَفْطَرْتُ وَعَلَيْكَ تَوَكَّلْتُ','اَفْطَرْتُ وَعَلَيْكَ تَوَكَّلْتُ',0,1,2,'ا000',9),(108738,'اَفْطَرْنا','اَفْطَرْنا',0,0,0.6667,'ا000',9),(108739,'اَفْطَرْنا فَتَقَبَّلْ','اَفْطَرْنا فَتَقَبَّلْ',0,1,1.7333,'ا000',9),(108740,'اَفْطَرْنا فَتَقَبَّلْ مِنّا','اَفْطَرْنا فَتَقَبَّلْ مِنّا',0,1,1.9333,'ا000',9),(108741,'اَفْنَيْتُ','اَفْنَيْتُ',0,0,0.6667,'ا000',9),(108742,'اَفْنَيْتُ بِالتَّسْويفِ','اَفْنَيْتُ بِالتَّسْويفِ',0,1,1.8,'ا000',9),(108743,'اَفْنَيْتُ بِالتَّسْويفِ وَالآمالِ','اَفْنَيْتُ بِالتَّسْويفِ وَالآمالِ',0,1,2,'ا000',9),(108744,'اَقَلْتَها','اَقَلْتَها',0,0,0.6667,'ا000',9),(108745,'اَقَلْتَها وَرَحْمَةٍ','اَقَلْتَها وَرَحْمَةٍ',0,1,1.7,'ا000',9),(108746,'اَقَلْتَها وَرَحْمَةٍ قَدْ','اَقَلْتَها وَرَحْمَةٍ قَدْ',0,1,1.8667,'ا000',9),(108747,'اَقَلْتَهُ','اَقَلْتَهُ',0,0,0.6667,'ا000',9),(108748,'اَقَلْتَهُ وَاَنَا','اَقَلْتَهُ وَاَنَا',0,1,1.6,'ا000',9),(108749,'اَقَلْتَهُ وَاَنَا الْقَليلُ','اَقَلْتَهُ وَاَنَا الْقَليلُ',0,1,1.9333,'ا000',9),(108750,'اَقُولُ','اَقُولُ',0,0,0.4667,'ا000',9),(108751,'اَقُولُ فَقَدْ','اَقُولُ فَقَدْ',0,1,1.4667,'ا000',9),(108752,'اَقُولُ فَقَدْ دَعَوْتُ','اَقُولُ فَقَدْ دَعَوْتُ',0,1,1.7667,'ا000',9),(108753,'اَقْبَلُ','اَقْبَلُ',0,0,0.5333,'ا000',9),(108754,'اَقْبَلُ مِنْكَ','اَقْبَلُ مِنْكَ',0,1,1.5,'ا000',9),(108755,'اَقْبَلُ مِنْكَ كَأَنَّ','اَقْبَلُ مِنْكَ كَأَنَّ',0,1,1.7667,'ا000',9),(108756,'اَقْصِدُ','اَقْصِدُ',0,0,0.5333,'ا000',9),(108757,'اَقْصِدُ طَلِبَتي','اَقْصِدُ طَلِبَتي',0,1,1.5667,'ا000',9),(108758,'اَقْصِدُ طَلِبَتي وَبِكَرَمِكَ','اَقْصِدُ طَلِبَتي وَبِكَرَمِكَ',0,1,2,'ا000',9),(108759,'اَكُفَّ','اَكُفَّ',0,0,0.4667,'ا000',9),(108760,'اَكُفَّ بِها','اَكُفَّ بِها',0,1,1.4,'ا000',9),(108761,'اَكُفَّ بِها عَنْ','اَكُفَّ بِها عَنْ',0,1,1.5667,'ا000',9),(108762,'اَكُنْ','اَكُنْ',0,0,0.4,'ا000',9),(108763,'اَكُنْ اَهْلاً','اَكُنْ اَهْلاً',0,1,1.4667,'ا000',9),(108764,'اَكُنْ اَهْلاً اَنْ','اَكُنْ اَهْلاً اَنْ',0,1,1.6333,'ا000',9),(108765,'اَكُنْ لِلإجابَةِ','اَكُنْ لِلإجابَةِ',0,1,1.5667,'ا000',9),(108766,'اَكُنْ لِلإجابَةِ اَهْلاً','اَكُنْ لِلإجابَةِ اَهْلاً',0,1,1.8333,'ا000',9),(108767,'اَكْبَرُ','اَكْبَرُ',0,0,0.5333,'ا000',15),(108768,'اَكْبَرُ إلاّ','اَكْبَرُ إلاّ',0,1,1.4333,'ا000',9),(108769,'اَكْبَرُ إلاّ في','اَكْبَرُ إلاّ في',0,1,1.5333,'ا000',9),(108770,'اَكْثَرَ','اَكْثَرَ',0,0,0.5333,'ا000',9),(108771,'اَكْثَرَ إلاّ','اَكْثَرَ إلاّ',0,1,1.4333,'ا000',9),(108772,'اَكْثَرَ إلاّ هُوَ','اَكْثَرَ إلاّ هُوَ',0,1,1.6,'ا000',9),(108773,'اَكْرَهُ','اَكْرَهُ',0,0,0.5333,'ا000',9),(108774,'اَكْرَهُ وَاَحْذَرُ','اَكْرَهُ وَاَحْذَرُ',0,1,1.6333,'ا000',9),(108775,'اَكْرَهُ وَاَحْذَرُ وَاَخافُ','اَكْرَهُ وَاَحْذَرُ وَاَخافُ',0,1,1.9333,'ا000',9),(108776,'اَلإِصْباحِ','اَلإِصْباحِ',0,0,0.7333,'ا000',9),(108777,'اَلإِصْباحِ ذِي','اَلإِصْباحِ ذِي',0,1,1.5,'ا000',9),(108778,'اَلإِصْباحِ ذِي الْجَلالِ','اَلإِصْباحِ ذِي الْجَلالِ',0,1,1.8333,'ا000',9),(108779,'اَللهُ allah\'ım','اَللهُ allah',0,1,1.5,'ا450',9),(108780,'اَللهُ allah\'ım aydınlığının','اَللهُ allah aydınlığının',0,1,1.9333,'ا453545',9),(108781,'اَللهُ المَكْنُونُ','اَللهُ المَكْنُونُ',0,1,1.6,'ا000',9),(108782,'اَللهُ المَكْنُونُ مِنْ','اَللهُ المَكْنُونُ مِنْ',0,1,1.7667,'ا000',9),(108783,'اَللهُ في','اَللهُ في',0,1,1.3,'ا000',9),(108784,'اَللهُ في جُرْأَتي','اَللهُ في جُرْأَتي',0,1,1.6,'ا000',9),(108785,'اَللهُ وَصَلِّ','اَللهُ وَصَلِّ',0,1,1.4667,'ا000',9),(108786,'اَللهُ وَصَلِّ عَلى','اَللهُ وَصَلِّ 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الدّاعِيَ',0,1,2,'ا000',9),(108799,'اَللّـهُمَّ احْرُسْني','اَللّـهُمَّ احْرُسْني',0,1,1.7,'ا000',9),(108800,'اَللّـهُمَّ احْرُسْني بِحَراسَتِكَ','اَللّـهُمَّ احْرُسْني بِحَراسَتِكَ',0,1,2,'ا000',9),(108801,'اَللّـهُمَّ اخْلُفْ','اَللّـهُمَّ اخْلُفْ',0,1,1.6333,'ا000',9),(108802,'اَللّـهُمَّ اخْلُفْ نَبِيَّكَ','اَللّـهُمَّ اخْلُفْ نَبِيَّكَ',0,1,1.9667,'ا000',9),(108803,'اَللّـهُمَّ ارْحَمْ','اَللّـهُمَّ ارْحَمْ',0,1,1.6333,'ا000',9),(108804,'اَللّـهُمَّ ارْحَمْ مُحَمَّداً','اَللّـهُمَّ ارْحَمْ مُحَمَّداً',0,1,2,'ا000',9),(108805,'اَللّـهُمَّ ارْزُقْني حَجَّ','اَللّـهُمَّ ارْزُقْني حَجَّ',0,1,1.9,'ا000',9),(108806,'اَللّـهُمَّ اشْغَلْنا','اَللّـهُمَّ اشْغَلْنا',0,1,1.7,'ا000',9),(108807,'اَللّـهُمَّ اشْغَلْنا بِذِكْرِكَ','اَللّـهُمَّ اشْغَلْنا بِذِكْرِكَ',0,1,2,'ا000',9),(108808,'اَللّـهُمَّ اشْفِ','اَللّـهُمَّ اشْفِ',0,1,1.5667,'ا000',9),(108809,'اَللّـهُمَّ اشْفِ كُلَّ','اَللّـهُمَّ اشْفِ كُلَّ',0,1,1.7667,'ا000',9),(108810,'اَللّـهُمَّ اطْلُبْ','اَللّـهُمَّ 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كُلَّما','اَللّـهُمَّ اِنّي كُلَّما',0,1,1.8333,'ا000',9),(108859,'اَللّـهُمَّ اِنَّ عَفْوَكَ','اَللّـهُمَّ اِنَّ عَفْوَكَ',0,1,1.8667,'ا000',9),(108860,'اَللّـهُمَّ اِنَّ لَكَ','اَللّـهُمَّ اِنَّ لَكَ',0,1,1.7333,'ا000',9),(108861,'اَللّـهُمَّ اِنَّكَ اَنْزَلْتَ','اَللّـهُمَّ اِنَّكَ اَنْزَلْتَ',0,1,2,'ا000',9),(108862,'اَللّـهُمَّ اِنَّهُ لا','اَللّـهُمَّ اِنَّهُ لا',0,1,1.7333,'ا000',9),(108863,'اَللّـهُمَّ اِنِّي اَدْعُوكَ','اَللّـهُمَّ اِنِّي اَدْعُوكَ',0,1,1.9333,'ا000',9),(108864,'اَللّـهُمَّ بِذِمَّةِ','اَللّـهُمَّ بِذِمَّةِ',0,1,1.7,'ا000',9),(108865,'اَللّـهُمَّ بِذِمَّةِ الاِْسْلامِ','اَللّـهُمَّ بِذِمَّةِ الاِْسْلامِ',0,1,2,'ا000',9),(108866,'اَللّـهُمَّ بِرَحْمَتِكَ','اَللّـهُمَّ بِرَحْمَتِكَ',0,1,1.8,'ا000',9),(108867,'اَللّـهُمَّ بِرَحْمَتِكَ فِي','اَللّـهُمَّ بِرَحْمَتِكَ فِي',0,1,1.9333,'ا000',9),(108868,'اَللّـهُمَّ تَقَبَّلْ','اَللّـهُمَّ تَقَبَّلْ',0,1,1.7,'ا000',9),(108869,'اَللّـهُمَّ تَقَبَّلْ مِنّي','اَللّـهُمَّ تَقَبَّلْ مِنّي',0,1,1.9,'ا000',9),(108870,'اَللّـهُمَّ تُبْ','اَللّـهُمَّ تُبْ',0,1,1.5333,'ا000',9),(108871,'اَللّـهُمَّ تُبْ عَلَيَّ','اَللّـهُمَّ تُبْ عَلَيَّ',0,1,1.8,'ا000',9),(108872,'اَللّـهُمَّ خُصَّني','اَللّـهُمَّ خُصَّني',0,1,1.6333,'ا000',9),(108873,'اَللّـهُمَّ خُصَّني مِنْكَ','اَللّـهُمَّ خُصَّني مِنْكَ',0,1,1.8667,'ا000',9),(108874,'اَللّـهُمَّ رَبَّ الْبَلَدِ','اَللّـهُمَّ رَبَّ الْبَلَدِ',0,1,1.9,'ا000',9),(108875,'اَللّـهُمَّ رَبَّ الْفَجْرِ','اَللّـهُمَّ رَبَّ الْفَجْرِ',0,1,1.9,'ا000',9),(108876,'اَللّـهُمَّ رَضِّني','اَللّـهُمَّ رَضِّني',0,1,1.6333,'ا000',9),(108877,'اَللّـهُمَّ رَضِّني بِما','اَللّـهُمَّ رَضِّني بِما',0,1,1.8,'ا000',9),(108878,'اَللّـهُمَّ رُدَّ','اَللّـهُمَّ رُدَّ',0,1,1.5667,'ا000',9),(108879,'اَللّـهُمَّ رُدَّ كُلَّ','اَللّـهُمَّ رُدَّ كُلَّ',0,1,1.7667,'ا000',9),(108880,'اَللّـهُمَّ سَلِّمْ','اَللّـهُمَّ سَلِّمْ',0,1,1.6333,'ا000',9),(108881,'اَللّـهُمَّ سَلِّمْ عَلى','اَللّـهُمَّ سَلِّمْ عَلى',0,1,1.8,'ا000',9),(108882,'اَللّـهُمَّ صَلّ','اَللّـهُمَّ صَلّ',0,1,1.5333,'ا000',9),(108883,'اَللّـهُمَّ صَلّ عَلى','اَللّـهُمَّ صَلّ عَلى',0,1,1.7,'ا000',9),(108884,'اَللّـهُمَّ صَلِّ عَلَى','اَللّـهُمَّ صَلِّ عَلَى',0,1,1.7667,'ا000',9),(108885,'اَللّـهُمَّ طَهِّرْ','اَللّـهُمَّ طَهِّرْ',0,1,1.6333,'ا000',9),(108886,'اَللّـهُمَّ طَهِّرْ قَلْبي','اَللّـهُمَّ طَهِّرْ قَلْبي',0,1,1.8667,'ا000',9),(108887,'اَللّـهُمَّ غَيِّر','اَللّـهُمَّ غَيِّر',0,1,1.6,'ا000',9),(108888,'اَللّـهُمَّ غَيِّر سُوءَ','اَللّـهُمَّ غَيِّر سُوءَ',0,1,1.8,'ا000',9),(108889,'اَللّـهُمَّ فَرِّجْ','اَللّـهُمَّ فَرِّجْ',0,1,1.6333,'ا000',9),(108890,'اَللّـهُمَّ فَرِّجْ عَنْ','اَللّـهُمَّ فَرِّجْ عَنْ',0,1,1.8,'ا000',9),(108891,'اَللّـهُمَّ فَصَلِّ','اَللّـهُمَّ فَصَلِّ',0,1,1.6333,'ا000',9),(108892,'اَللّـهُمَّ فَصَلِّ عَلى','اَللّـهُمَّ فَصَلِّ عَلى',0,1,1.8,'ا000',9),(108893,'اَللّـهُمَّ فَكَما','اَللّـهُمَّ فَكَما',0,1,1.6,'ا000',9),(108894,'اَللّـهُمَّ فَكَما كانَ','اَللّـهُمَّ فَكَما كانَ',0,1,1.7667,'ا000',9),(108895,'اَللّـهُمَّ فُكَّ','اَللّـهُمَّ فُكَّ',0,1,1.5667,'ا000',9),(108896,'اَللّـهُمَّ فُكَّ كُلَّ','اَللّـهُمَّ فُكَّ كُلَّ',0,1,1.7667,'ا000',9),(108897,'اَللّـهُمَّ لَكَ الاَسْماءُ','اَللّـهُمَّ لَكَ الاَسْماءُ',0,1,1.9,'ا000',9),(108898,'اَللّـهُمَّ لَكَ صُمْتُ','اَللّـهُمَّ لَكَ صُمْتُ',0,1,1.7667,'ا000',9),(108899,'اَللّـهُمَّ لَكَ صُمْنا','اَللّـهُمَّ لَكَ صُمْنا',0,1,1.7667,'ا000',9),(108900,'اَللّـهُمَّ ما','اَللّـهُمَّ ما',0,1,1.4667,'ا000',9),(108901,'اَللّـهُمَّ ما عَرَّفْتَنا','اَللّـهُمَّ ما عَرَّفْتَنا',0,1,1.8667,'ا000',9),(108902,'اَللّـهُمَّ مَكِّنْ','اَللّـهُمَّ مَكِّنْ',0,1,1.6333,'ا000',9),(108903,'اَللّـهُمَّ مَكِّنْ لَهُمْ','اَللّـهُمَّ مَكِّنْ لَهُمْ',0,1,1.8667,'ا000',9),(108904,'اَللّـهُمَّ وَاجْعَلْ','اَللّـهُمَّ وَاجْعَلْ',0,1,1.7,'ا000',9),(108905,'اَللّـهُمَّ وَاجْعَلْ مُحَمَّداً','اَللّـهُمَّ وَاجْعَلْ مُحَمَّداً',0,1,2,'ا000',9),(108906,'اَللّـهُمَّ وَاَعْطِ','اَللّـهُمَّ وَاَعْطِ',0,1,1.6667,'ا000',9),(108907,'اَللّـهُمَّ وَاَعْطِ مُحَمَّداً','اَللّـهُمَّ وَاَعْطِ مُحَمَّداً',0,1,2,'ا000',9),(108908,'اَللّـهُمَّ وَصَلِّ','اَللّـهُمَّ وَصَلِّ',0,1,1.6333,'ا000',9),(108909,'اَللّـهُمَّ وَصَلِّ عَلى','اَللّـهُمَّ وَصَلِّ عَلى',0,1,1.8,'ا000',9),(108910,'اَللّـهُمَّ يَسِّرْ','اَللّـهُمَّ يَسِّرْ',0,1,1.6333,'ا000',9),(108911,'اَللّـهُمَّ يَسِّرْ لي','اَللّـهُمَّ يَسِّرْ لي',0,1,1.7333,'ا000',9),(108912,'اَللّهُمَّ','اَللّهُمَّ',0,0,0.6667,'ا000',9),(108913,'اَللّهُمَّ صَلّ','اَللّهُمَّ صَلّ',0,1,1.5,'ا000',9),(108914,'اَللّهُمَّ صَلّ عَلى','اَللّهُمَّ صَلّ عَلى',0,1,1.6667,'ا000',9),(108915,'اَليمٍ','اَليمٍ',0,0,0.4,'ا000',9),(108916,'اَليمٍ اَللّـهُمَّ','اَليمٍ اَللّـهُمَّ',0,1,1.6,'ا000',9),(108917,'اَليمٍ اَللّـهُمَّ تَقَبَّلْ','اَليمٍ اَللّـهُمَّ تَقَبَّلْ',0,1,1.9333,'ا000',9),(108918,'اَلَمَ','اَلَمَ',0,0,0.4,'ا000',9),(108919,'اَلَمَ الْخَوْفِ','اَلَمَ الْخَوْفِ',0,1,1.5333,'ا000',9),(108920,'اَلَمَ الْخَوْفِ عَنّي','اَلَمَ الْخَوْفِ عَنّي',0,1,1.7333,'ا000',9),(108921,'اَلُوذُ','اَلُوذُ',0,0,0.4667,'ا000',9),(108922,'اَلُوذُ بِسِواكَ','اَلُوذُ بِسِواكَ',0,1,1.5333,'ا000',9),(108923,'اَلُوذُ بِسِواكَ وَلا','اَلُوذُ بِسِواكَ وَلا',0,1,1.7,'ا000',9),(108924,'اَلْتَجِئُ','اَلْتَجِئُ',0,0,0.6667,'ا000',9),(108925,'اَلْتَجِئُ اِنْ','اَلْتَجِئُ اِنْ',0,1,1.5,'ا000',9),(108926,'اَلْتَجِئُ اِنْ لَمْ','اَلْتَجِئُ اِنْ لَمْ',0,1,1.6667,'ا000',9),(108927,'اَلْحَمْدُ لله','اَلْحَمْدُ لله',0,1,1.4667,'ا000',9),(108928,'اَلْحَمْدُ لله الَّذي','اَلْحَمْدُ لله الَّذي',0,1,1.7,'ا000',9),(108929,'اَلْحَمْدُ للهِ الَّذي','اَلْحَمْدُ للهِ الَّذي',0,1,1.7333,'ا000',9),(108930,'اَلْحَمْدُ للهِ الْفاشي','اَلْحَمْدُ للهِ الْفاشي',0,1,1.7667,'ا000',9),(108931,'اَلْحَمْدُ للهِ الْمُنْعِمِ','اَلْحَمْدُ للهِ الْمُنْعِمِ',0,1,1.9,'ا000',9),(108932,'اَلْحَمْدُ للهِ بِجَميعِ','اَلْحَمْدُ للهِ بِجَميعِ',0,1,1.8,'ا000',9),(108933,'اَلْحَمْدُ للهِ خالِقِ','اَلْحَمْدُ للهِ خالِقِ',0,1,1.7333,'ا000',9),(108934,'اَلْحَمْدُ للهِ مالِكِ','اَلْحَمْدُ للهِ مالِكِ',0,1,1.7333,'ا000',9),(108935,'اَلْحِقْني','اَلْحِقْني',0,0,0.6667,'ا000',9),(108936,'اَلْحِقْني بِصالِحِ','اَلْحِقْني بِصالِحِ',0,1,1.6333,'ا000',9),(108937,'اَلْحِقْني بِصالِحِ مِنْ','اَلْحِقْني بِصالِحِ مِنْ',0,1,1.8,'ا000',9),(108938,'اَلْفِ شَهْرٍ فَيَا','اَلْفِ شَهْرٍ فَيَا',0,1,1.6333,'ا000',9),(108939,'اَلْفِ شَهْرٍ وَارْزُقْني','اَلْفِ شَهْرٍ وَارْزُقْني',0,1,1.8333,'ا000',9),(108940,'اَلْقَيْتَ','اَلْقَيْتَ',0,0,0.6667,'ا000',9),(108941,'اَلْقَيْتَ عَلَيَّ','اَلْقَيْتَ عَلَيَّ',0,1,1.6,'ا000',9),(108942,'اَلْقَيْتَ عَلَيَّ نُعاساً','اَلْقَيْتَ عَلَيَّ نُعاساً',0,1,1.8667,'ا000',9),(108943,'اَلْقَيْتُ','اَلْقَيْتُ',0,0,0.6667,'ا000',9),(108944,'اَلْقَيْتُ بِيَدي','اَلْقَيْتُ بِيَدي',0,1,1.5667,'ا000',9),(108945,'اَلْقَيْتُ بِيَدي وَبِحَبْلِ','اَلْقَيْتُ بِيَدي وَبِحَبْلِ',0,1,1.9333,'ا000',9),(108946,'اَلْمُكَفَّرِ','اَلْمُكَفَّرِ',0,0,0.8667,'ا000',9),(108947,'اَلْمُكَفَّرِ عَنْ','اَلْمُكَفَّرِ عَنْ',0,1,1.6,'ا000',9),(108948,'اَلْمُكَفَّرِ عَنْ سَيِّئاتِهِمْ','اَلْمُكَفَّرِ عَنْ سَيِّئاتِهِمْ',0,1,2,'ا000',9),(108949,'اَمانَتي','اَمانَتي',0,0,0.5333,'ا000',9),(108950,'اَمانَتي وَدَيْني','اَمانَتي وَدَيْني',0,1,1.5667,'ا000',9),(108951,'اَمانَتي وَدَيْني آمينَ','اَمانَتي وَدَيْني آمينَ',0,1,1.7667,'ا000',9),(108952,'اَميرِ الْمُؤْمِنينَ وَوالِ','اَميرِ الْمُؤْمِنينَ وَوالِ',0,1,1.9,'ا000',9),(108953,'اَميرِ الْمُؤْمِنينَ وَوَصِيِّ','اَميرِ الْمُؤْمِنينَ وَوَصِيِّ',0,1,2,'ا000',9),(108954,'اَمَرْتَني فَاسْتَجِبْ','اَمَرْتَني فَاسْتَجِبْ',0,1,1.7333,'ا000',9),(108955,'اَمَرْتَني فَاسْتَجِبْ لي','اَمَرْتَني فَاسْتَجِبْ لي',0,1,1.8333,'ا000',9),(108956,'اَمَلاً','اَمَلاً',0,0,0.4667,'ا000',9),(108957,'اَمَلاً طَويلاً','اَمَلاً طَويلاً',0,1,1.5,'ا000',9),(108958,'اَمَلاً طَويلاً كَثيراً','اَمَلاً طَويلاً كَثيراً',0,1,1.7667,'ا000',9),(108959,'اَمَلي وَساءَ','اَمَلي وَساءَ',0,1,1.4333,'ا000',9),(108960,'اَمَلي وَساءَ عَمَلي','اَمَلي وَساءَ عَمَلي',0,1,1.6667,'ا000',9),(108961,'اَمَلي وَشُكْرَكَ','اَمَلي وَشُكْرَكَ',0,1,1.5667,'ا000',9),(108962,'اَمَلي وَشُكْرَكَ قَبِلَ','اَمَلي وَشُكْرَكَ قَبِلَ',0,1,1.8,'ا000',9),(108963,'اَمَلي وَعَلَيْكَ','اَمَلي وَعَلَيْكَ',0,1,1.5667,'ا000',9),(108964,'اَمَلي وَعَلَيْكَ يا','اَمَلي وَعَلَيْكَ يا',0,1,1.6667,'ا000',9),(108965,'اَمَلي وَلا','اَمَلي وَلا',0,1,1.3667,'ا000',9),(108966,'اَمَلي وَلا تُؤاخِذْنـي','اَمَلي وَلا تُؤاخِذْنـي',0,1,1.7667,'ا000',9),(108967,'اَمَلي وَلا تُسْكِنِّي','اَمَلي وَلا تُسْكِنِّي',0,1,1.7333,'ا000',9),(108968,'اَمَّلَكَ','اَمَّلَكَ',0,0,0.6,'ا000',9),(108969,'اَمَّلَكَ مُباحَةً','اَمَّلَكَ مُباحَةً',0,1,1.6,'ا000',9),(108970,'اَمَّلَكَ مُباحَةً وَاَبْوابَ','اَمَّلَكَ مُباحَةً وَاَبْوابَ',0,1,1.9667,'ا000',9),(108971,'اَمَّلُوا','اَمَّلُوا',0,0,0.6,'ا000',9),(108972,'اَمَّلُوا َوَإنّا','اَمَّلُوا َوَإنّا',0,1,1.5667,'ا000',9),(108973,'اَمَّلُوا َوَإنّا آمنّا','اَمَّلُوا َوَإنّا آمنّا',0,1,1.7667,'ا000',9),(108974,'اَمَّلْنا','اَمَّلْنا',0,0,0.6,'ا000',9),(108975,'اَمَّلْنا وَثَبِّتْ','اَمَّلْنا وَثَبِّتْ',0,1,1.6333,'ا000',9),(108976,'اَمَّلْنا وَثَبِّتْ رَجاءَكَ','اَمَّلْنا وَثَبِّتْ رَجاءَكَ',0,1,1.9333,'ا000',9),(108977,'اَمْ','اَمْ',0,0,0.2667,'ا000',9),(108978,'اَمْ بِغايَةِ','اَمْ بِغايَةِ',0,1,1.4333,'ا000',9),(108979,'اَمْ بِغايَةِ جُهْدي','اَمْ بِغايَةِ جُهْدي',0,1,1.6667,'ا000',9),(108980,'اَمْ عَظيمَ','اَمْ عَظيمَ',0,1,1.3667,'ا000',9),(108981,'اَمْ عَظيمَ ما','اَمْ عَظيمَ ما',0,1,1.4667,'ا000',9),(108982,'اَمْ قَبيحَ','اَمْ قَبيحَ',0,1,1.3667,'ا000',9),(108983,'اَمْ قَبيحَ ما','اَمْ قَبيحَ ما',0,1,1.4667,'ا000',9),(108984,'اَمْ كَثيرَ','اَمْ كَثيرَ',0,1,1.3667,'ا000',9),(108985,'اَمْ كَثيرَ ما','اَمْ كَثيرَ ما',0,1,1.4667,'ا000',9),(108986,'اَمْري','اَمْري',0,0,0.4,'ا000',9),(108987,'اَمْري اِلى','اَمْري اِلى',0,1,1.3667,'ا000',9),(108988,'اَمْري اِلى غُفْرانِكَ','اَمْري اِلى غُفْرانِكَ',0,1,1.7333,'ا000',9),(108989,'اَمْري فَرَجاً','اَمْري فَرَجاً',0,1,1.4667,'ا000',9),(108990,'اَمْري فَرَجاً وَمَخْرَجاً','اَمْري فَرَجاً وَمَخْرَجاً',0,1,1.8667,'ا000',9),(108991,'اَمْرُهُ','اَمْرُهُ',0,0,0.5333,'ا000',9),(108992,'اَمْرُهُ وَحَمْدُهُ','اَمْرُهُ وَحَمْدُهُ',0,1,1.6333,'ا000',9),(108993,'اَمْرُهُ وَحَمْدُهُ الظّاهِرِ','اَمْرُهُ وَحَمْدُهُ الظّاهِرِ',0,1,1.9667,'ا000',9),(108994,'اَمْرِ','اَمْرِ',0,0,0.4,'ا000',9),(108995,'اَمْرِ اللهِ','اَمْرِ اللهِ',0,1,1.4,'ا000',9),(108996,'اَمْرِ اللهِ سُبْحانَ','اَمْرِ اللهِ سُبْحانَ',0,1,1.7,'ا000',9),(108997,'اَمْرِ دُنْيايَ','اَمْرِ دُنْيايَ',0,1,1.5,'ا000',9),(108998,'اَمْرِ دُنْيايَ وَآخِرَتي','اَمْرِ دُنْيايَ وَآخِرَتي',0,1,1.8333,'ا000',9),(108999,'اَمْرِكَ الْقائِمِ','اَمْرِكَ الْقائِمِ',0,1,1.6,'ا000',9),(109000,'اَمْرِكَ الْقائِمِ الْمُؤَمَّلِ','اَمْرِكَ الْقائِمِ الْمُؤَمَّلِ',0,1,2,'ا000',9),(109001,'اَمْرِكَ وَلا','اَمْرِكَ وَلا',0,1,1.4333,'ا000',9),(109002,'اَمْرِكَ وَلا تُضادُّ','اَمْرِكَ وَلا تُضادُّ',0,1,1.7,'ا000',9),(109003,'اَمْرِهِ','اَمْرِهِ',0,0,0.5333,'ا000',9),(109004,'اَمْرِهِ اَلْحَمْدُ','اَمْرِهِ اَلْحَمْدُ',0,1,1.6333,'ا000',9),(109005,'اَمْرِهِ اَلْحَمْدُ للهِ','اَمْرِهِ اَلْحَمْدُ للهِ',0,1,1.8,'ا000',9),(109006,'اَمْناً','اَمْناً',0,0,0.4667,'ا000',9),(109007,'اَمْناً يَعْبُدُكَ','اَمْناً يَعْبُدُكَ',0,1,1.6,'ا000',9),(109008,'اَمْناً يَعْبُدُكَ لا','اَمْناً يَعْبُدُكَ لا',0,1,1.7,'ا000',9),(109009,'اَمْهَلْتَني','اَمْهَلْتَني',0,0,0.8,'ا000',9),(109010,'اَمْهَلْتَني فَما','اَمْهَلْتَني فَما',0,1,1.5667,'ا000',9),(109011,'اَمْهَلْتَني فَما ارْعَوَيْتُ','اَمْهَلْتَني فَما ارْعَوَيْتُ',0,1,1.9667,'ا000',9),(109012,'اَمْهَلْتَني وَبِسِتْرِكَ','اَمْهَلْتَني وَبِسِتْرِكَ',0,1,1.8333,'ا000',9),(109013,'اَمْهَلْتَني وَبِسِتْرِكَ سَتَرْتَني','اَمْهَلْتَني وَبِسِتْرِكَ سَتَرْتَني',0,1,2,'ا000',9),(109014,'اَناتِكَ','اَناتِكَ',0,0,0.5333,'ا000',9),(109015,'اَناتِكَ وَما','اَناتِكَ وَما',0,1,1.4333,'ا000',9),(109016,'اَناتِكَ وَما قَدْرُ','اَناتِكَ وَما قَدْرُ',0,1,1.6667,'ا000',9),(109017,'اَناتِهِ','اَناتِهِ',0,0,0.5333,'ا000',9),(109018,'اَناتِهِ في','اَناتِهِ في',0,1,1.3667,'ا000',9),(109019,'اَناتِهِ في غَضَبِهِ','اَناتِهِ في غَضَبِهِ',0,1,1.6667,'ا000',9),(109020,'اَنَا الصَّغيرُ','اَنَا الصَّغيرُ',0,1,1.5,'ا000',9),(109021,'اَنَا الصَّغيرُ الَّذي','اَنَا الصَّغيرُ الَّذي',0,1,1.7333,'ا000',9),(109022,'اَنَا الَّذي','اَنَا الَّذي',0,1,1.4,'ا000',9),(109023,'اَنَا الَّذي اَعْطَيْتُ','اَنَا الَّذي اَعْطَيْتُ',0,1,1.7667,'ا000',9),(109024,'اَنَا الَّذي اَمْهَلْتَني','اَنَا الَّذي اَمْهَلْتَني',0,1,1.8333,'ا000',9),(109025,'اَنَا الَّذي حينَ','اَنَا الَّذي حينَ',0,1,1.5667,'ا000',9),(109026,'اَنَا الَّذي عَصَيْتُ','اَنَا الَّذي عَصَيْتُ',0,1,1.7,'ا000',9),(109027,'اَنَا الَّذي عَلى','اَنَا الَّذي عَلى',0,1,1.5667,'ا000',9),(109028,'اَنَا اَسْأَلُكَ','اَنَا اَسْأَلُكَ',0,1,1.5333,'ا000',9),(109029,'اَنَا اَسْأَلُكَ ما','اَنَا اَسْأَلُكَ ما',0,1,1.6333,'ا000',9),(109030,'اَنَا صاحِبُ','اَنَا صاحِبُ',0,1,1.4,'ا000',9),(109031,'اَنَا صاحِبُ الدَّواهِي','اَنَا صاحِبُ الدَّواهِي',0,1,1.7667,'ا000',9),(109032,'اَنَا صَلَّيْتُ','اَنَا صَلَّيْتُ',0,1,1.5,'ا000',9),(109033,'اَنَا صَلَّيْتُ وَسَلَبْتَني','اَنَا صَلَّيْتُ وَسَلَبْتَني',0,1,1.9333,'ا000',9),(109034,'اَنَا لا','اَنَا لا',0,1,1.2667,'ا000',9),(109035,'اَنَا لا اَنْسى','اَنَا لا اَنْسى',0,1,1.5,'ا000',9),(109036,'اَنَا ناجَيْتُ','اَنَا ناجَيْتُ',0,1,1.4667,'ا000',9),(109037,'اَنَا ناجَيْتُ مالي','اَنَا ناجَيْتُ مالي',0,1,1.6333,'ا000',9),(109038,'اَنَا نُقِلْتُ','اَنَا نُقِلْتُ',0,1,1.4667,'ا000',9),(109039,'اَنَا نُقِلْتُ عَلى','اَنَا نُقِلْتُ عَلى',0,1,1.6333,'ا000',9),(109040,'اَنَا يا','اَنَا يا',0,1,1.2667,'ا000',9),(109041,'اَنَا يا رَبِّ','اَنَا يا رَبِّ',0,1,1.4667,'ا000',9),(109042,'اَنَا يا سَيِّدي','اَنَا يا سَيِّدي',0,1,1.5333,'ا000',9),(109043,'اَنَّ الْخَلْقَ','اَنَّ الْخَلْقَ',0,1,1.5,'ا000',9),(109044,'اَنَّ الْخَلْقَ لَكَ','اَنَّ الْخَلْقَ لَكَ',0,1,1.6667,'ا000',9),(109045,'اَنَّ سُرُورَ','اَنَّ سُرُورَ',0,1,1.4333,'ا000',9),(109046,'اَنَّ سُرُورَ نَبِيِّكَ','اَنَّ سُرُورَ نَبِيِّكَ',0,1,1.7667,'ا000',9),(109047,'اَنَّكَ','اَنَّكَ',0,0,0.4667,'ا000',9),(109048,'اَنَّكَ اَنْتَ','اَنَّكَ اَنْتَ',0,1,1.4667,'ا000',9),(109049,'اَنَّكَ اَنْتَ اَرْحَمُ','اَنَّكَ اَنْتَ اَرْحَمُ',0,1,1.7667,'ا000',9),(109050,'اَنَّكَ لِلرّاجينَ','اَنَّكَ لِلرّاجينَ',0,1,1.6,'ا000',9),(109051,'اَنَّكَ لِلرّاجينَ بِمَوْضِعِ','اَنَّكَ لِلرّاجينَ بِمَوْضِعِ',0,1,1.9667,'ا000',9),(109052,'اَنَّهُ','اَنَّهُ',0,0,0.4667,'ا000',9),(109053,'اَنَّهُ لَنْ','اَنَّهُ لَنْ',0,1,1.4,'ا000',9),(109054,'اَنَّهُ لَنْ يُصيبَني','اَنَّهُ لَنْ يُصيبَني',0,1,1.7,'ا000',9),(109055,'اَنْ اَبْلُغَ','اَنْ اَبْلُغَ',0,1,1.4333,'ا000',9),(109056,'اَنْ اَبْلُغَ رَحْمَتَكَ','اَنْ اَبْلُغَ رَحْمَتَكَ',0,1,1.8,'ا000',9),(109057,'اَنْ اَسْأَلَكَ','اَنْ اَسْأَلَكَ',0,1,1.5,'ا000',9),(109058,'اَنْ اَسْأَلَكَ ما','اَنْ اَسْأَلَكَ ما',0,1,1.6,'ا000',9),(109059,'اَنْ اَغُضَّ','اَنْ اَغُضَّ',0,1,1.4,'ا000',9),(109060,'اَنْ اَغُضَّ بَصَري','اَنْ اَغُضَّ بَصَري',0,1,1.6333,'ا000',9),(109061,'اَنْ تَبْلُغَني','اَنْ تَبْلُغَني',0,1,1.5,'ا000',9),(109062,'اَنْ تَبْلُغَني وَتَسَعَني','اَنْ تَبْلُغَني وَتَسَعَني',0,1,1.8667,'ا000',9),(109063,'اَنْ تَجُودَ','اَنْ تَجُودَ',0,1,1.4,'ا000',9),(109064,'اَنْ تَجُودَ عَلَيْنا','اَنْ تَجُودَ عَلَيْنا',0,1,1.7,'ا000',9),(109065,'اَنْ تَجْعَلَ','اَنْ تَجْعَلَ',0,1,1.4333,'ا000',9),(109066,'اَنْ تَجْعَلَ فيـما','اَنْ تَجْعَلَ فيـما',0,1,1.6333,'ا000',9),(109067,'اَنْ تَجْعَلَ وَفاتي','اَنْ تَجْعَلَ وَفاتي',0,1,1.6667,'ا000',9),(109068,'اَنْ تَحُوطَنا','اَنْ تَحُوطَنا',0,1,1.4667,'ا000',9),(109069,'اَنْ تَحُوطَنا بِنِعَمِكَ','اَنْ تَحُوطَنا بِنِعَمِكَ',0,1,1.8333,'ا000',9),(109070,'اَنْ تَحْجُبَهُمُ','اَنْ تَحْجُبَهُمُ',0,1,1.5667,'ا000',9),(109071,'اَنْ تَحْجُبَهُمُ الأَعمالُ','اَنْ تَحْجُبَهُمُ الأَعمالُ',0,1,1.9,'ا000',9),(109072,'اَنْ تَرْزُقَني','اَنْ تَرْزُقَني',0,1,1.5,'ا000',9),(109073,'اَنْ تَرْزُقَني في','اَنْ تَرْزُقَني في',0,1,1.6,'ا000',9),(109074,'اَنْ تَسْتَجيبَ','اَنْ تَسْتَجيبَ',0,1,1.5,'ا000',9),(109075,'اَنْ تَسْتَجيبَ لَنا','اَنْ تَسْتَجيبَ لَنا',0,1,1.6667,'ا000',9),(109076,'اَنْ تَسْتَزِلَّني','اَنْ تَسْتَزِلَّني',0,1,1.6,'ا000',9),(109077,'اَنْ تَسْتَزِلَّني بِخَطيئَتي','اَنْ تَسْتَزِلَّني بِخَطيئَتي',0,1,1.9667,'ا000',9),(109078,'اَنْ تَسْتُرَ','اَنْ تَسْتُرَ',0,1,1.4333,'ا000',9),(109079,'اَنْ تَسْتُرَ عَلَيْنا','اَنْ تَسْتُرَ عَلَيْنا',0,1,1.7333,'ا000',9),(109080,'اَنْ تَسْمَعَ','اَنْ تَسْمَعَ',0,1,1.4333,'ا000',9),(109081,'اَنْ تَسْمَعَ دُعائي','اَنْ تَسْمَعَ دُعائي',0,1,1.6667,'ا000',9),(109082,'اَنْ تَقْتُلَ','اَنْ تَقْتُلَ',0,1,1.4333,'ا000',9),(109083,'اَنْ تَقْتُلَ بي','اَنْ تَقْتُلَ بي',0,1,1.5333,'ا000',9),(109084,'اَنْ تَمْلأَ','اَنْ تَمْلأَ',0,1,1.4,'ا000',9),(109085,'اَنْ تَمْلأَ قَلْبي','اَنْ تَمْلأَ قَلْبي',0,1,1.6333,'ا000',9),(109086,'اَنْ تَنْصُرَ','اَنْ تَنْصُرَ',0,1,1.4333,'ا000',9),(109087,'اَنْ تَنْصُرَ وَصِيَّ','اَنْ تَنْصُرَ وَصِيَّ',0,1,1.7,'ا000',9),(109088,'اَنْ تُقايِسَني','اَنْ تُقايِسَني',0,1,1.5,'ا000',9),(109089,'اَنْ تُقايِسَني بِعَمَلي','اَنْ تُقايِسَني بِعَمَلي',0,1,1.8,'ا000',9),(109090,'اَنْ تُقايِسَني بِفِعْلي','اَنْ تُقايِسَني بِفِعْلي',0,1,1.8,'ا000',9),(109091,'اَنْ تُكْرِمَني','اَنْ تُكْرِمَني',0,1,1.5,'ا000',9),(109092,'اَنْ تُكْرِمَني بِهَوانِ','اَنْ تُكْرِمَني بِهَوانِ',0,1,1.8,'ا000',9),(109093,'اَنْ لا','اَنْ لا',0,1,1.2333,'ا000',9),(109094,'اَنْ لا تَخيبَ','اَنْ لا تَخيبَ',0,1,1.4667,'ا000',9),(109095,'اَنْ لا تَرُدَّني','اَنْ لا تَرُدَّني',0,1,1.5667,'ا000',9),(109096,'اَنْ لا رَبَّ','اَنْ لا رَبَّ',0,1,1.4333,'ا000',9),(109097,'اَنْ لا نَرُدَّ','اَنْ لا نَرُدَّ',0,1,1.5,'ا000',9),(109098,'اَنْ نَعْفُوَ','اَنْ نَعْفُوَ',0,1,1.4333,'ا000',9),(109099,'اَنْ نَعْفُوَ عَمَّنْ','اَنْ نَعْفُوَ عَمَّنْ',0,1,1.7,'ا000',9),(109100,'اَنْ هَدانَا','اَنْ هَدانَا',0,1,1.4,'ا000',9),(109101,'اَنْ هَدانَا اللّهُ','اَنْ هَدانَا اللّهُ',0,1,1.6333,'ا000',9),(109102,'اَنْ يَكُونَ','اَنْ يَكُونَ',0,1,1.4,'ا000',9),(109103,'اَنْ يَكُونَ عَلَيْها','اَنْ يَكُونَ عَلَيْها',0,1,1.7,'ا000',9),(109104,'اَنْ يَنْقَضِيَ عَنّي','اَنْ يَنْقَضِيَ عَنّي',0,1,1.7,'ا000',9),(109105,'اَنْ يُصَلِّيَ بِها','اَنْ يُصَلِّيَ بِها',0,1,1.6333,'ا000',9),(109106,'اَنْبِيائِكَ','اَنْبِيائِكَ',0,0,0.8,'ا000',13),(109107,'اَنْبِيائِكَ الَّذينَ','اَنْبِيائِكَ الَّذينَ',0,1,1.7,'ا000',9),(109108,'اَنْبِيائِكَ الَّذينَ يُنبِئُونَ','اَنْبِيائِكَ الَّذينَ يُنبِئُونَ',0,1,2,'ا000',9),(109109,'اَنْتَ ey','اَنْتَ ey',0,1,1.3,'ا000',9),(109110,'اَنْتَ ey her','اَنْتَ ey her',0,1,1.4333,'ا600',9),(109111,'اَنْتَ آخِذٌ','اَنْتَ آخِذٌ',0,1,1.4,'ا000',9),(109112,'اَنْتَ آخِذٌ بِناصِيَتِها','اَنْتَ آخِذٌ بِناصِيَتِها',0,1,1.8333,'ا000',9),(109113,'اَنْتَ الرَّحيمُ','اَنْتَ الرَّحيمُ',0,1,1.5333,'ا000',9),(109114,'اَنْتَ الرَّحيمُ الْغَفُورُ','اَنْتَ الرَّحيمُ الْغَفُورُ',0,1,1.9,'ا000',9),(109115,'اَنْتَ السّاتِرُ','اَنْتَ السّاتِرُ',0,1,1.5333,'ا000',9),(109116,'اَنْتَ السّاتِرُ عَوْرَتي','اَنْتَ السّاتِرُ عَوْرَتي',0,1,1.8333,'ا000',9),(109117,'اَنْتَ السَّميعُ','اَنْتَ السَّميعُ',0,1,1.5333,'ا000',9),(109118,'اَنْتَ السَّميعُ الْعَليمُ','اَنْتَ السَّميعُ الْعَليمُ',0,1,1.8667,'ا000',9),(109119,'اَنْتَ الَّذي تُفيضُ','اَنْتَ الَّذي تُفيضُ',0,1,1.6667,'ا000',9),(109120,'اَنْتَ الَّذي لا','اَنْتَ الَّذي لا',0,1,1.5333,'ا000',9),(109121,'اَنْتَ الْغَفُورُ','اَنْتَ الْغَفُورُ',0,1,1.5667,'ا000',9),(109122,'اَنْتَ الْغَفُورُ الرَّحيمُ','اَنْتَ الْغَفُورُ الرَّحيمُ',0,1,1.9,'ا000',9),(109123,'اَنْتَ الْقائِلُ','اَنْتَ الْقائِلُ',0,1,1.5333,'ا000',9),(109124,'اَنْتَ الْقائِلُ وَقَوْلُكَ','اَنْتَ الْقائِلُ وَقَوْلُكَ',0,1,1.9,'ا000',9),(109125,'اَنْتَ الْوَهّابُ','اَنْتَ الْوَهّابُ',0,1,1.5667,'ا000',15),(109126,'اَنْتَ الْوَهّابُ فَوَعِزَّتِكَ','اَنْتَ الْوَهّابُ فَوَعِزَّتِكَ',0,1,2,'ا000',9),(109127,'اَنْتَ الُْمحْسِنُ','اَنْتَ الُْمحْسِنُ',0,1,1.6,'ا000',9),(109128,'اَنْتَ الُْمحْسِنُ وَنَحْنُ','اَنْتَ الُْمحْسِنُ وَنَحْنُ',0,1,1.9,'ا000',9),(109129,'اَنْتَ اَرْحَمُ','اَنْتَ اَرْحَمُ',0,1,1.5,'ا000',9),(109130,'اَنْتَ اَرْحَمُ الرّاحِمينَ','اَنْتَ اَرْحَمُ الرّاحِمينَ',0,1,1.9,'ا000',9),(109131,'اَنْتَ اَسْتَغْفِرُ','اَنْتَ اَسْتَغْفِرُ',0,1,1.6333,'ا000',9),(109132,'اَنْتَ اَسْتَغْفِرُ اللهَ','اَنْتَ اَسْتَغْفِرُ اللهَ',0,1,1.8333,'ا000',9),(109133,'اَنْتَ اَللّـهُمَّ','اَنْتَ اَللّـهُمَّ',0,1,1.6,'ا000',9),(109134,'اَنْتَ اَللّـهُمَّ فَكَما','اَنْتَ اَللّـهُمَّ فَكَما',0,1,1.8333,'ا000',9),(109135,'اَنْتَ اَلْحَمْدُ','اَنْتَ اَلْحَمْدُ',0,1,1.5667,'ا000',9),(109136,'اَنْتَ اَلْحَمْدُ للهِ','اَنْتَ اَلْحَمْدُ للهِ',0,1,1.7333,'ا000',9),(109137,'اَنْتَ اَهْلُهُ وَجُدْ','اَنْتَ اَهْلُهُ وَجُدْ',0,1,1.7333,'ا000',9),(109138,'اَنْتَ اَوْسَعُ','اَنْتَ اَوْسَعُ',0,1,1.5,'ا000',9),(109139,'اَنْتَ اَوْسَعُ فَضْلاً','اَنْتَ اَوْسَعُ فَضْلاً',0,1,1.7667,'ا000',9),(109140,'اَنْتَ اِلهٰي','اَنْتَ اِلهٰي',0,1,1.4333,'ا000',9),(109141,'اَنْتَ اِلهٰي اَوْسَعُ','اَنْتَ اِلهٰي اَوْسَعُ',0,1,1.7333,'ا000',9),(109142,'اَنْتَ بِحَقِّ','اَنْتَ بِحَقِّ',0,1,1.4667,'ا000',9),(109143,'اَنْتَ بِحَقِّ لا','اَنْتَ بِحَقِّ لا',0,1,1.5667,'ا000',9),(109144,'اَنْتَ خَليفَةُ','اَنْتَ خَليفَةُ',0,1,1.5,'ا000',9),(109145,'اَنْتَ خَليفَةُ مُحَمَّدٍ','اَنْتَ خَليفَةُ مُحَمَّدٍ',0,1,1.8333,'ا000',9),(109146,'اَنْتَ رَبِّي','اَنْتَ رَبِّي',0,1,1.4333,'ا000',9),(109147,'اَنْتَ رَبِّي وَاَنَا','اَنْتَ رَبِّي وَاَنَا',0,1,1.7,'ا000',9),(109148,'اَنْتَ صَلِّ','اَنْتَ صَلِّ',0,1,1.4,'ا000',9),(109149,'اَنْتَ صَلِّ عَلى','اَنْتَ صَلِّ عَلى',0,1,1.5667,'ا000',9),(109150,'اَنْتَ فيهِ','اَنْتَ فيهِ',0,1,1.3667,'ا000',9),(109151,'اَنْتَ فيهِ مِنَ','اَنْتَ فيهِ مِنَ',0,1,1.5333,'ا000',9),(109152,'اَنْتَ فَصَلِّ','اَنْتَ فَصَلِّ',0,1,1.4667,'ا000',9),(109153,'اَنْتَ فَصَلِّ عَلى','اَنْتَ فَصَلِّ عَلى',0,1,1.6333,'ا000',9),(109154,'اَنْتَ فَنَجِّنا','اَنْتَ فَنَجِّنا',0,1,1.5333,'ا000',9),(109155,'اَنْتَ فَنَجِّنا allah\'ım','اَنْتَ فَنَجِّنا allah',0,1,1.8333,'ا450',9),(109156,'اَنْتَ قَطَعْتَ','اَنْتَ قَطَعْتَ',0,1,1.5,'ا000',9),(109157,'اَنْتَ قَطَعْتَ حَبْلَكَ','اَنْتَ قَطَعْتَ حَبْلَكَ',0,1,1.8,'ا000',9),(109158,'اَنْتَ كَما','اَنْتَ كَما',0,1,1.3667,'ا000',9),(109159,'اَنْتَ كَما تَقُولُ','اَنْتَ كَما تَقُولُ',0,1,1.6333,'ا000',9),(109160,'اَنْتَ كُلَّ','اَنْتَ كُلَّ',0,1,1.4,'ا000',9),(109161,'اَنْتَ كُلَّ يَوْم','اَنْتَ كُلَّ يَوْم',0,1,1.6,'ا000',9),(109162,'اَنْتَ لَمْ','اَنْتَ لَمْ',0,1,1.3667,'ا000',9),(109163,'اَنْتَ لَمْ اَدْرِ','اَنْتَ لَمْ اَدْرِ',0,1,1.6,'ا000',9),(109164,'اَنْتَ مَسْؤُولٌ','اَنْتَ مَسْؤُولٌ',0,1,1.5333,'ا000',9),(109165,'اَنْتَ مَسْؤُولٌ لَهُ','اَنْتَ مَسْؤُولٌ لَهُ',0,1,1.7,'ا000',9),(109166,'اَنْتَ مُنْزِلُهُ','اَنْتَ مُنْزِلُهُ',0,1,1.5667,'ا000',9),(109167,'اَنْتَ مُنْزِلُهُ في','اَنْتَ مُنْزِلُهُ في',0,1,1.6667,'ا000',9),(109168,'اَنْتَ وَحْدَكَ','اَنْتَ وَحْدَكَ',0,1,1.5,'ا000',9),(109169,'اَنْتَ وَحْدَكَ لا','اَنْتَ وَحْدَكَ لا',0,1,1.6,'ا000',9),(109170,'اَنْتَ وَلا','اَنْتَ وَلا',0,1,1.3667,'ا000',9),(109171,'اَنْتَ وَلا لِهَمِّهِ','اَنْتَ وَلا لِهَمِّهِ',0,1,1.7,'ا000',9),(109172,'اَنْتَ وَلِرَغْبَةٍ','اَنْتَ وَلِرَغْبَةٍ',0,1,1.6333,'ا000',9),(109173,'اَنْتَ وَلِرَغْبَةٍ لا','اَنْتَ وَلِرَغْبَةٍ لا',0,1,1.7333,'ا000',9),(109174,'اَنْزَلْتَ في','اَنْزَلْتَ في',0,1,1.4333,'ا000',9),(109175,'اَنْزَلْتَ في كِتابِكَ','اَنْزَلْتَ في كِتابِكَ',0,1,1.7333,'ا000',9),(109176,'اَنْزَلْتَ فيهِ الْقُرآنَ','اَنْزَلْتَ فيهِ الْقُرآنَ',0,1,1.8333,'ا000',9),(109177,'اَنْزَلْتَهُ وَتُنْزِلُهُ','اَنْزَلْتَهُ وَتُنْزِلُهُ',0,1,1.8333,'ا000',9),(109178,'اَنْزَلْتَهُ وَتُنْزِلُهُ في','اَنْزَلْتَهُ وَتُنْزِلُهُ في',0,1,1.9333,'ا000',9),(109179,'اَنْسى','اَنْسى',0,0,0.4,'ا000',9),(109180,'اَنْسى اَيادِيَكَ','اَنْسى اَيادِيَكَ',0,1,1.5667,'ا000',9),(109181,'اَنْسى اَيادِيَكَ عِنْدي','اَنْسى اَيادِيَكَ عِنْدي',0,1,1.8,'ا000',9),(109182,'اَنْظُرُ','اَنْظُرُ',0,0,0.5333,'ا000',9),(109183,'اَنْظُرُ مَرَّةً','اَنْظُرُ مَرَّةً',0,1,1.5333,'ا000',9),(109184,'اَنْظُرُ مَرَّةً عَنْ','اَنْظُرُ مَرَّةً عَنْ',0,1,1.7,'ا000',9),(109185,'اَنْعَمْتَ','اَنْعَمْتَ',0,0,0.6667,'ا000',9),(109186,'اَنْعَمْتَ بِهِ','اَنْعَمْتَ بِهِ',0,1,1.5,'ا000',9),(109187,'اَنْعَمْتَ بِهِ عَلَيَّ','اَنْعَمْتَ بِهِ عَلَيَّ',0,1,1.7667,'ا000',9),(109188,'اَنْفُسَنا','اَنْفُسَنا',0,0,0.6667,'ا000',9),(109189,'اَنْفُسَنا فَاعْفُ','اَنْفُسَنا فَاعْفُ',0,1,1.6,'ا000',9),(109190,'اَنْفُسَنا فَاعْفُ عَنّا','اَنْفُسَنا فَاعْفُ عَنّا',0,1,1.8,'ا000',9),(109191,'اَنْفُسِهِمْ','اَنْفُسِهِمْ',0,0,0.8,'ا000',9),(109192,'اَنْفُسِهِمْ وَاخْتِمْ','اَنْفُسِهِمْ وَاخْتِمْ',0,1,1.7333,'ا000',9),(109193,'اَنْفُسِهِمْ وَاخْتِمْ عَمَلي','اَنْفُسِهِمْ وَاخْتِمْ عَمَلي',0,1,1.9667,'ا000',9),(109194,'اَهَمَّني','اَهَمَّني',0,0,0.6,'ا000',9),(109195,'اَهَمَّني مِنْ','اَهَمَّني مِنْ',0,1,1.4667,'ا000',9),(109196,'اَهَمَّني مِنْ اَمْرِ','اَهَمَّني مِنْ اَمْرِ',0,1,1.7,'ا000',9),(109197,'اَهْل','اَهْل',0,0,0.3333,'ا000',9),(109198,'اَهْل ذلِكَ','اَهْل ذلِكَ',0,1,1.3667,'ا000',9),(109199,'اَهْل ذلِكَ لا','اَهْل ذلِكَ لا',0,1,1.4667,'ا000',9),(109200,'اَهْلاً','اَهْلاً',0,0,0.4667,'ا000',9),(109201,'اَهْلاً اَنْ','اَهْلاً اَنْ',0,1,1.4,'ا000',9),(109202,'اَهْلاً اَنْ اَبْلُغَ','اَهْلاً اَنْ اَبْلُغَ',0,1,1.7,'ا000',9),(109203,'اَهْلاً فَاَنْتَ','اَهْلاً فَاَنْتَ',0,1,1.5333,'ا000',9),(109204,'اَهْلاً فَاَنْتَ اَهْلُ','اَهْلاً فَاَنْتَ اَهْلُ',0,1,1.7667,'ا000',9),(109205,'اَهْلي','اَهْلي',0,0,0.4,'ا000',9),(109206,'اَهْلي وَمالي','اَهْلي وَمالي',0,1,1.4333,'ا000',9),(109207,'اَهْلي وَمالي وَاِخْواني','اَهْلي وَمالي وَاِخْواني',0,1,1.8,'ا000',9),(109208,'اَهْلٌ','اَهْلٌ',0,0,0.4,'ا000',9),(109209,'اَهْلٌ اَنْ','اَهْلٌ اَنْ',0,1,1.3667,'ا000',9),(109210,'اَهْلٌ اَنْ تَبْلُغَني','اَهْلٌ اَنْ تَبْلُغَني',0,1,1.7333,'ا000',9),(109211,'اَهْلٌ اَنْ تَجُودَ','اَهْلٌ اَنْ تَجُودَ',0,1,1.6333,'ا000',9),(109212,'اَهْلَ الأَرْضِ','اَهْلَ الأَرْضِ',0,1,1.5,'ا000',9),(109213,'اَهْلَ الأَرْضِ بِأَلْوانِ','اَهْلَ الأَرْضِ بِأَلْوانِ',0,1,1.8667,'ا000',9),(109214,'اَهْلَ النّارِ','اَهْلَ النّارِ',0,1,1.4667,'ا000',9),(109215,'اَهْلَ النّارِ بِحُبّي','اَهْلَ النّارِ بِحُبّي',0,1,1.7333,'ا000',9),(109216,'اَهْلَ الْوَفاءِ','اَهْلَ الْوَفاءِ',0,1,1.5333,'ا000',9),(109217,'اَهْلَ الْوَفاءِ بِكَ','اَهْلَ الْوَفاءِ بِكَ',0,1,1.7,'ا000',9),(109218,'اَهْلُ','اَهْلُ',0,0,0.4,'ا000',9),(109219,'اَهْلُ التَّقْوى','اَهْلُ التَّقْوى',0,1,1.5333,'ا000',9),(109220,'اَهْلُ التَّقْوى وَاَهْلَ','اَهْلُ التَّقْوى وَاَهْلَ',0,1,1.8333,'ا000',9),(109221,'اَهْلُ التَّقْوى وَاَهْلُ','اَهْلُ التَّقْوى وَاَهْلُ',0,1,1.8333,'ا000',9),(109222,'اَهْلُ السَّماواتِ','اَهْلُ السَّماواتِ',0,1,1.6,'ا000',9),(109223,'اَهْلُ السَّماواتِ وَاَهْلُ','اَهْلُ السَّماواتِ وَاَهْلُ',0,1,1.9,'ا000',9),(109224,'اَهْلُ الْفَضْلِ','اَهْلُ الْفَضْلِ',0,1,1.5333,'ا000',9),(109225,'اَهْلُ الْفَضْلِ وَرَحْمَتُكَ','اَهْلُ الْفَضْلِ وَرَحْمَتُكَ',0,1,1.9667,'ا000',9),(109226,'اَهْلُهُ وَجُدْ','اَهْلُهُ وَجُدْ',0,1,1.5,'ا000',9),(109227,'اَهْلُهُ وَجُدْ عَلَيْنا','اَهْلُهُ وَجُدْ عَلَيْنا',0,1,1.8,'ا000',9),(109228,'اَهْلِ الْجَّنَةِ','اَهْلِ الْجَّنَةِ',0,1,1.5667,'ا000',9),(109229,'اَهْلِ الْجَّنَةِ وَصَلِّ','اَهْلِ الْجَّنَةِ وَصَلِّ',0,1,1.8333,'ا000',9),(109230,'اَهْلِ الْقُبُورِ','اَهْلِ الْقُبُورِ',0,1,1.5667,'ا000',9),(109231,'اَهْلِ الْقُبُورِ السُّرُورَ','اَهْلِ الْقُبُورِ السُّرُورَ',0,1,1.9333,'ا000',9),(109232,'اَهْلِ بَيْتِهِ','اَهْلِ بَيْتِهِ',0,1,1.5,'ا000',9),(109233,'اَهْلِ بَيْتِهِ الاَبْرارِ','اَهْلِ بَيْتِهِ الاَبْرارِ',0,1,1.8667,'ا000',9),(109234,'اَهْلِ بَيْتِهِ اَللّـهُمَّ','اَهْلِ بَيْتِهِ اَللّـهُمَّ',0,1,1.9,'ا000',9),(109235,'اَهْلِ بَيْتِهِ اِنَّكَ','اَهْلِ بَيْتِهِ اِنَّكَ',0,1,1.7667,'ا000',9),(109236,'اَهْلِ مَمْلَكَتِكَ','اَهْلِ مَمْلَكَتِكَ',0,1,1.6333,'ا000',9),(109237,'اَهْلِ مَمْلَكَتِكَ وَالْعائِدُ','اَهْلِ مَمْلَكَتِكَ وَالْعائِدُ',0,1,2,'ا000',9),(109238,'اَهْوَنُ','اَهْوَنُ',0,0,0.5333,'ا000',9),(109239,'اَهْوَنُ النّاظِرينَ','اَهْوَنُ النّاظِرينَ',0,1,1.6667,'ا000',9),(109240,'اَهْوَنُ النّاظِرينَ اِليَّ','اَهْوَنُ النّاظِرينَ اِليَّ',0,1,1.9,'ا000',9),(109241,'اَوَّلَ شافِعٍ','اَوَّلَ شافِعٍ',0,1,1.4667,'ا000',9),(109242,'اَوَّلَ شافِعٍ وَاَوَّلَ','اَوَّلَ شافِعٍ وَاَوَّلَ',0,1,1.8,'ا000',9),(109243,'اَوْ اَنْ','اَوْ اَنْ',0,1,1.3,'ا000',9),(109244,'اَوْ اَنْ تَسْتَزِلَّني','اَوْ اَنْ تَسْتَزِلَّني',0,1,1.7667,'ا000',9),(109245,'اَوْ اَيُّ','اَوْ اَيُّ',0,1,1.3333,'ا000',9),(109246,'اَوْ اَيُّ زَمانٍ','اَوْ اَيُّ زَمانٍ',0,1,1.5667,'ا000',9),(109247,'اَوْ بَرَقَتْ','اَوْ بَرَقَتْ',0,1,1.4333,'ا000',9),(109248,'اَوْ بَرَقَتْ عَلى','اَوْ بَرَقَتْ عَلى',0,1,1.6,'ا000',9),(109249,'اَوْ تُخَيِّبْ','اَوْ تُخَيِّبْ',0,1,1.4667,'ا000',9),(109250,'اَوْ تُخَيِّبْ آمالَنا','اَوْ تُخَيِّبْ آمالَنا',0,1,1.7333,'ا000',9),(109251,'اَوْ ذَنْبٌ تُعَذِّبُني','اَوْ ذَنْبٌ تُعَذِّبُني',0,1,1.7667,'ا000',9),(109252,'اَوْ غَرَبَتْ','اَوْ غَرَبَتْ',0,1,1.4333,'ا000',9),(109253,'اَوْ غَرَبَتْ عَلى','اَوْ غَرَبَتْ عَلى',0,1,1.6,'ا000',9),(109254,'اَوْ قَدَّسَهُ','اَوْ قَدَّسَهُ',0,1,1.4667,'ا000',9),(109255,'اَوْ قَدَّسَهُ السَّلامُ','اَوْ قَدَّسَهُ السَّلامُ',0,1,1.8,'ا000',9),(109256,'اَوْ لَعَلَّكَ','اَوْ لَعَلَّكَ',0,1,1.4667,'ا000',9),(109257,'اَوْ لَعَلَّكَ بِجُرْمي','اَوْ لَعَلَّكَ بِجُرْمي',0,1,1.7667,'ا000',9),(109258,'اَوْ لَعَلَّكَ بِقِلَّةِ','اَوْ لَعَلَّكَ بِقِلَّةِ',0,1,1.8,'ا000',9),(109259,'اَوْ لَعَلَّكَ رَاَيْتَني','اَوْ لَعَلَّكَ رَاَيْتَني',0,1,1.8333,'ا000',9),(109260,'اَوْ لَعَلَّكَ فَقَدْتَني','اَوْ لَعَلَّكَ فَقَدْتَني',0,1,1.8333,'ا000',9),(109261,'اَوْ لَعَلَّكَ لَمْ','اَوْ لَعَلَّكَ لَمْ',0,1,1.6333,'ا000',9),(109262,'اَوْ لَعَلَّكَ وَجَدْتَني','اَوْ لَعَلَّكَ وَجَدْتَني',0,1,1.8333,'ا000',9),(109263,'اَوْبَقَهُ','اَوْبَقَهُ',0,0,0.6667,'ا000',9),(109264,'اَوْبَقَهُ جُرْمُهُ','اَوْبَقَهُ جُرْمُهُ',0,1,1.6333,'ا000',9),(109265,'اَوْبَقَهُ جُرْمُهُ اَدْعوُكَ','اَوْبَقَهُ جُرْمُهُ اَدْعوُكَ',0,1,1.9667,'ا000',9),(109266,'اَوْجَبْتَ','اَوْجَبْتَ',0,0,0.6667,'ا000',9),(109267,'اَوْجَبْتَ لِكُلِّ','اَوْجَبْتَ لِكُلِّ',0,1,1.6,'ا000',9),(109268,'اَوْجَبْتَ لِكُلِّ ضَيْفٍ','اَوْجَبْتَ لِكُلِّ ضَيْفٍ',0,1,1.8333,'ا000',9),(109269,'اَوْجَبْتَهُ','اَوْجَبْتَهُ',0,0,0.8,'ا000',9),(109270,'اَوْجَبْتَهُ عَلى','اَوْجَبْتَهُ عَلى',0,1,1.5667,'ا000',9),(109271,'اَوْجَبْتَهُ عَلى نَفْسِكَ','اَوْجَبْتَهُ عَلى نَفْسِكَ',0,1,1.8667,'ا000',9),(109272,'اَوْسَعُ','اَوْسَعُ',0,0,0.5333,'ا000',9),(109273,'اَوْسَعُ فَضْلاً','اَوْسَعُ فَضْلاً',0,1,1.5333,'ا000',9),(109274,'اَوْسَعُ فَضْلاً وَاَعْظَمُ','اَوْسَعُ فَضْلاً وَاَعْظَمُ',0,1,1.9,'ا000',9),(109275,'اَوْصالي','اَوْصالي',0,0,0.5333,'ا000',9),(109276,'اَوْصالي وَتَناثُرَ','اَوْصالي وَتَناثُرَ',0,1,1.6333,'ا000',9),(109277,'اَوْصالي وَتَناثُرَ لَحْمي','اَوْصالي وَتَناثُرَ لَحْمي',0,1,1.8667,'ا000',9),(109278,'اَوْفَرِ','اَوْفَرِ',0,0,0.5333,'ا000',9),(109279,'اَوْفَرِ عِبادِكَ','اَوْفَرِ عِبادِكَ',0,1,1.5667,'ا000',9),(109280,'اَوْفَرِ عِبادِكَ عِنْدَكَ','اَوْفَرِ عِبادِكَ عِنْدَكَ',0,1,1.8667,'ا000',9),(109281,'اَوْلى','اَوْلى',0,0,0.4,'ا000',9),(109282,'اَوْلى بِذلِكَ','اَوْلى بِذلِكَ',0,1,1.4667,'ا000',9),(109283,'اَوْلى بِذلِكَ مِنّا','اَوْلى بِذلِكَ مِنّا',0,1,1.6667,'ا000',9),(109284,'اَوْلى مِنْكَ','اَوْلى مِنْكَ',0,1,1.4333,'ا000',9),(109285,'اَوْلى مِنْكَ بِالْعَفْوِ','اَوْلى مِنْكَ بِالْعَفْوِ',0,1,1.8333,'ا000',9),(109286,'اَوْلِياءَكَ','اَوْلِياءَكَ',0,0,0.8,'ا000',9),(109287,'اَوْلِياءَكَ الْمُقَرَّبينَ','اَوْلِياءَكَ الْمُقَرَّبينَ',0,1,1.9,'ا000',9),(109288,'اَوْلِياءَكَ الْمُقَرَّبينَ مِنَ','اَوْلِياءَكَ الْمُقَرَّبينَ مِنَ',0,1,2,'ا000',9),(109289,'اَوْلِياءِكَ','اَوْلِياءِكَ',0,0,0.8,'ا000',9),(109290,'اَوْلِياءِكَ اَللّـهُمَّ','اَوْلِياءِكَ اَللّـهُمَّ',0,1,1.8,'ا000',9),(109291,'اَوْلِياءِكَ اَللّـهُمَّ اجْعَلْ','اَوْلِياءِكَ اَللّـهُمَّ اجْعَلْ',0,1,2,'ا000',9),(109292,'اَوْلِيائِكَ وَاَرْضاها','اَوْلِيائِكَ وَاَرْضاها',0,1,1.7667,'ا000',9),(109293,'اَوْلِيائِكَ وَاَرْضاها لَكَ','اَوْلِيائِكَ وَاَرْضاها لَكَ',0,1,1.9333,'ا000',9),(109294,'اَوْلِيائِكَ وَاَسْأَلُكَ','اَوْلِيائِكَ وَاَسْأَلُكَ',0,1,1.8333,'ا000',9),(109295,'اَوْلِيائِكَ وَاَسْأَلُكَ اَنْ','اَوْلِيائِكَ وَاَسْأَلُكَ اَنْ',0,1,2,'ا000',9),(109296,'اَيادِيَكَ','اَيادِيَكَ',0,0,0.6667,'ا000',9),(109297,'اَيادِيَكَ عِنْدي','اَيادِيَكَ عِنْدي',0,1,1.5667,'ا000',9),(109298,'اَيادِيَكَ عِنْدي وَسِتْرَكَ','اَيادِيَكَ عِنْدي وَسِتْرَكَ',0,1,1.9333,'ا000',9),(109299,'اَيُّ','اَيُّ',0,0,0.3333,'ا000',9),(109300,'اَيُّ زَمانٍ','اَيُّ زَمانٍ',0,1,1.4,'ا000',9),(109301,'اَيُّ زَمانٍ اَطْوَلُ','اَيُّ زَمانٍ اَطْوَلُ',0,1,1.7,'ا000',9),(109302,'اَيُّهَا الَّذينَ','اَيُّهَا الَّذينَ',0,1,1.5667,'ا000',9),(109303,'اَيُّهَا الَّذينَ آمَنُوا','اَيُّهَا الَّذينَ آمَنُوا',0,1,1.8333,'ا000',9),(109304,'اَيْ رَبِّ','اَيْ رَبِّ',0,1,1.3333,'ا000',9),(109305,'اَيْ رَبِّ ey','اَيْ رَبِّ ey',0,1,1.4333,'ا000',9),(109306,'اَيْ رَبِّ اسْتَفْتِحُ','اَيْ رَبِّ اسْتَفْتِحُ',0,1,1.7333,'ا000',9),(109307,'اَيْ رَبِّ اَيْ','اَيْ رَبِّ اَيْ',0,1,1.5,'ا000',9),(109308,'اَيْ رَبِّ جَلِّلْني','اَيْ رَبِّ جَلِّلْني',0,1,1.6667,'ا000',9),(109309,'اَيْ رَبِّ ظَلَمْتُ','اَيْ رَبِّ ظَلَمْتُ',0,1,1.6333,'ا000',9),(109310,'اَيْ رَبِّ مِنْكَ','اَيْ رَبِّ مِنْكَ',0,1,1.5667,'ا000',9),(109311,'اَيْ رَبِّ يَجِلُّ','اَيْ رَبِّ يَجِلُّ',0,1,1.6,'ا000',9),(109312,'اَيْدي','اَيْدي',0,0,0.4,'ا000',9),(109313,'اَيْدي النّاسِ','اَيْدي النّاسِ',0,1,1.4667,'ا000',9),(109314,'اَيْدي النّاسِ مِنْ','اَيْدي النّاسِ مِنْ',0,1,1.6333,'ا000',9),(109315,'اَيْدي الْخُصَماءِ','اَيْدي الْخُصَماءِ',0,1,1.6,'ا000',9),(109316,'اَيْدي الْخُصَماءِ غَداً','اَيْدي الْخُصَماءِ غَداً',0,1,1.8,'ا000',9),(109317,'اَيْدي الْمُسْتَأثِرينَ','اَيْدي الْمُسْتَأثِرينَ',0,1,1.7667,'ا000',9),(109318,'اَيْدي الْمُسْتَأثِرينَ وَاَنَّ','اَيْدي الْمُسْتَأثِرينَ وَاَنَّ',0,1,2,'ا000',9),(109319,'اَيْدي اَحِبَّتي','اَيْدي اَحِبَّتي',0,1,1.5333,'ا000',9),(109320,'اَيْدي اَحِبَّتي وَتَفَضَّلْ','اَيْدي اَحِبَّتي وَتَفَضَّلْ',0,1,1.9333,'ا000',9),(109321,'اَيْمانُنا','اَيْمانُنا',0,0,0.6667,'ا000',9),(109322,'اَيْمانُنا وَنَحْنُ','اَيْمانُنا وَنَحْنُ',0,1,1.6333,'ا000',9),(109323,'اَيْمانُنا وَنَحْنُ اَرِقّاؤكَ','اَيْمانُنا وَنَحْنُ اَرِقّاؤكَ',0,1,2,'ا000',9),(109324,'اَيْنَ','اَيْنَ',0,0,0.4,'ا000',9),(109325,'اَيْنَ اِحْسانُكَ','اَيْنَ اِحْسانُكَ',0,1,1.5667,'ا000',9),(109326,'اَيْنَ اِحْسانُكَ الْقَديمُ','اَيْنَ اِحْسانُكَ الْقَديمُ',0,1,1.9,'ا000',9),(109327,'اَيْنَ رَحْمَتُكَ','اَيْنَ رَحْمَتُكَ',0,1,1.5667,'ا000',9),(109328,'اَيْنَ رَحْمَتُكَ الْواسِعَةِ','اَيْنَ رَحْمَتُكَ الْواسِعَةِ',0,1,1.9667,'ا000',9),(109329,'اَيْنَ سَِتْرُكَ','اَيْنَ سَِتْرُكَ',0,1,1.5333,'ا000',9),(109330,'اَيْنَ سَِتْرُكَ الْجَميلُ','اَيْنَ سَِتْرُكَ الْجَميلُ',0,1,1.8667,'ا000',9),(109331,'اَيْنَ صَنائِعُكَ','اَيْنَ صَنائِعُكَ',0,1,1.5667,'ا000',9),(109332,'اَيْنَ صَنائِعُكَ السَّنِيَّةُ','اَيْنَ صَنائِعُكَ السَّنِيَّةُ',0,1,2,'ا000',9),(109333,'اَيْنَ عَطاياكَ','اَيْنَ عَطاياكَ',0,1,1.5,'ا000',9),(109334,'اَيْنَ عَطاياكَ الْفاضِلَةُ','اَيْنَ عَطاياكَ الْفاضِلَةُ',0,1,1.9,'ا000',9),(109335,'اَيْنَ عَفْوُكَ','اَيْنَ عَفْوُكَ',0,1,1.5,'ا000',9),(109336,'اَيْنَ عَفْوُكَ الْجَليلُ','اَيْنَ عَفْوُكَ الْجَليلُ',0,1,1.8333,'ا000',9),(109337,'اَيْنَ غِياثُكَ','اَيْنَ غِياثُكَ',0,1,1.5,'ا000',9),(109338,'اَيْنَ غِياثُكَ السَّريعُ','اَيْنَ غِياثُكَ السَّريعُ',0,1,1.8333,'ا000',9),(109339,'اَيْنَ فَرَجُكَ','اَيْنَ فَرَجُكَ',0,1,1.5,'ا000',9),(109340,'اَيْنَ فَرَجُكَ الْقَريبُ','اَيْنَ فَرَجُكَ الْقَريبُ',0,1,1.8333,'ا000',9),(109341,'اَيْنَ فَضْلُكَ','اَيْنَ فَضْلُكَ',0,1,1.5,'ا000',9),(109342,'اَيْنَ فَضْلُكَ الْعَظيمُ','اَيْنَ فَضْلُكَ الْعَظيمُ',0,1,1.8333,'ا000',9),(109343,'اَيْنَ كَرَمُكَ','اَيْنَ كَرَمُكَ',0,1,1.5,'ا000',9),(109344,'اَيْنَ كَرَمُكَ يا','اَيْنَ كَرَمُكَ يا',0,1,1.6,'ا000',9),(109345,'اَيْنَ لِيَ','اَيْنَ لِيَ',0,1,1.3667,'ا000',9),(109346,'اَيْنَ لِيَ النَّجاةُ','اَيْنَ لِيَ النَّجاةُ',0,1,1.7,'ا000',9),(109347,'اَيْنَ لِيَ الْخَيْرُ','اَيْنَ لِيَ الْخَيْرُ',0,1,1.7,'ا000',9),(109348,'اَيْنَ مَنُّكَ','اَيْنَ مَنُّكَ',0,1,1.4667,'ا000',9),(109349,'اَيْنَ مَنُّكَ الْجَسيمُ','اَيْنَ مَنُّكَ الْجَسيمُ',0,1,1.8,'ا000',9),(109350,'اَيْنَ مَواهِبُكَ','اَيْنَ مَواهِبُكَ',0,1,1.5667,'ا000',9),(109351,'اَيْنَ مَواهِبُكَ الْهَنيئَةُ','اَيْنَ مَواهِبُكَ الْهَنيئَةُ',0,1,1.9667,'ا000',9),(109352,'اَيْنَما','اَيْنَما',0,0,0.5333,'ا000',9),(109353,'اَيْنَما كانُوا','اَيْنَما كانُوا',0,1,1.5,'ا000',9),(109354,'اَيْنَما كانُوا ثُمَّ','اَيْنَما كانُوا ثُمَّ',0,1,1.7,'ا000',9),(109355,'اُؤَمِّلُ','اُؤَمِّلُ',0,0,0.6,'ا000',9),(109356,'اُؤَمِّلُ اِنْ','اُؤَمِّلُ اِنْ',0,1,1.4667,'ا000',9),(109357,'اُؤَمِّلُ اِنْ عَدِمْتُ','اُؤَمِّلُ اِنْ عَدِمْتُ',0,1,1.7667,'ا000',9),(109358,'اُجازيهِ','اُجازيهِ',0,0,0.5333,'ا000',9),(109359,'اُجازيهِ فَكَمْ','اُجازيهِ فَكَمْ',0,1,1.5,'ا000',9),(109360,'اُجازيهِ فَكَمْ مِنْ','اُجازيهِ فَكَمْ مِنْ',0,1,1.6667,'ا000',9),(109361,'اُديمُ','اُديمُ',0,0,0.4,'ا000',9),(109362,'اُديمُ نَظَري','اُديمُ نَظَري',0,1,1.4333,'ا000',9),(109363,'اُديمُ نَظَري فَلا','اُديمُ نَظَري فَلا',0,1,1.6,'ا000',9),(109364,'اُراقِبْكَ','اُراقِبْكَ',0,0,0.6667,'ا000',9),(109365,'اُراقِبْكَ فِى','اُراقِبْكَ فِى',0,1,1.4667,'ا000',9),(109366,'اُراقِبْكَ فِى الْمَلاءِ','اُراقِبْكَ فِى الْمَلاءِ',0,1,1.8,'ا000',9),(109367,'اُرْضيكَ','اُرْضيكَ',0,0,0.5333,'ا000',9),(109368,'اُرْضيكَ وَما','اُرْضيكَ وَما',0,1,1.4333,'ا000',9),(109369,'اُرْضيكَ وَما قَدْرُ','اُرْضيكَ وَما قَدْرُ',0,1,1.6667,'ا000',9),(109370,'اُطالَبُ','اُطالَبُ',0,0,0.5333,'ا000',9),(109371,'اُطالَبُ بِها','اُطالَبُ بِها',0,1,1.4333,'ا000',9),(109372,'اُطالَبُ بِها اِنَّكَ','اُطالَبُ بِها اِنَّكَ',0,1,1.7,'ا000',9),(109373,'اُلطُفْ','اُلطُفْ',0,0,0.4667,'ا000',9),(109374,'اُلطُفْ لي','اُلطُفْ لي',0,1,1.3333,'ا000',9),(109375,'اُلطُفْ لي في','اُلطُفْ لي في',0,1,1.4333,'ا000',9),(109376,'اُلْهِمَ','اُلْهِمَ',0,0,0.5333,'ا000',9),(109377,'اُلْهِمَ قَلْبي','اُلْهِمَ قَلْبي',0,1,1.5,'ا000',9),(109378,'اُلْهِمَ قَلْبي مِنَ','اُلْهِمَ قَلْبي مِنَ',0,1,1.6667,'ا000',9),(109379,'اُمَهِّدْهُ','اُمَهِّدْهُ',0,0,0.7333,'ا000',9),(109380,'اُمَهِّدْهُ لِرَقْدَتي','اُمَهِّدْهُ لِرَقْدَتي',0,1,1.7333,'ا000',9),(109381,'اُمَهِّدْهُ لِرَقْدَتي وَلَمْ','اُمَهِّدْهُ لِرَقْدَتي وَلَمْ',0,1,1.9667,'ا000',9),(109382,'اُمُوري','اُمُوري',0,0,0.4667,'ا000',13),(109383,'اُمُوري وَاقْضِ','اُمُوري وَاقْضِ',0,1,1.5,'ا000',9),(109384,'اُمُوري وَاقْضِ لي','اُمُوري وَاقْضِ لي',0,1,1.6,'ا000',9),(109385,'اُمُورِ','اُمُورِ',0,0,0.4667,'ا000',9),(109386,'اُمُورِ الْمُسْلِمينَ','اُمُورِ الْمُسْلِمينَ',0,1,1.7,'ا000',9),(109387,'اُمُورِ الْمُسْلِمينَ اَللّـهُمَّ','اُمُورِ الْمُسْلِمينَ اَللّـهُمَّ',0,1,2,'ا000',9),(109388,'اُمَّتِهِ','اُمَّتِهِ',0,0,0.6,'ا000',9),(109389,'اُمَّتِهِ اَللّـهُمَّ','اُمَّتِهِ اَللّـهُمَّ',0,1,1.7,'ا000',9),(109390,'اُمَّتِهِ اَللّـهُمَّ وَاَعْطِ','اُمَّتِهِ اَللّـهُمَّ وَاَعْطِ',0,1,2,'ا000',9),(109391,'اُمِّ','اُمِّ',0,0,0.3333,'ا000',9),(109392,'اُمِّ كُلْثُومَ','اُمِّ كُلْثُومَ',0,1,1.5,'ا000',9),(109393,'اُمِّ كُلْثُومَ بِنْتِ','اُمِّ كُلْثُومَ بِنْتِ',0,1,1.7333,'ا000',9),(109394,'اُناجيكَ','اُناجيكَ',0,0,0.5333,'ا000',9),(109395,'اُناجيكَ بِقَلْبٍ','اُناجيكَ بِقَلْبٍ',0,1,1.5667,'ا000',9),(109396,'اُناجيكَ بِقَلْبٍ قَدْ','اُناجيكَ بِقَلْبٍ قَدْ',0,1,1.7333,'ا000',9),(109397,'اُناديهِ','اُناديهِ',0,0,0.5333,'ا000',9),(109398,'اُناديهِ كُلَّما','اُناديهِ كُلَّما',0,1,1.5333,'ا000',9),(109399,'اُناديهِ كُلَّما شِئْتُ','اُناديهِ كُلَّما شِئْتُ',0,1,1.7667,'ا000',9),(109400,'اُناديهِ وَيَسْتُرُ','اُناديهِ وَيَسْتُرُ',0,1,1.6333,'ا000',9),(109401,'اُناديهِ وَيَسْتُرُ عَلَيَّ','اُناديهِ وَيَسْتُرُ عَلَيَّ',0,1,1.9,'ا000',9),(109402,'اُنْثى','اُنْثى',0,0,0.4,'ا000',9),(109403,'اُنْثى وَما','اُنْثى وَما',0,1,1.3667,'ا000',9),(109404,'اُنْثى وَما تَغيْضُ','اُنْثى وَما تَغيْضُ',0,1,1.6333,'ا000',9),(109405,'اُولي','اُولي',0,0,0.3333,'ا000',9),(109406,'اُولي اَجْنِحَةٍ','اُولي اَجْنِحَةٍ',0,1,1.5333,'ا000',9),(109407,'اُولي اَجْنِحَةٍ مَثْنى','اُولي اَجْنِحَةٍ مَثْنى',0,1,1.7667,'ا000',9),(109408,'اِبْراهيمَ اِنَّكَ','اِبْراهيمَ اِنَّكَ',0,1,1.6,'ا000',9),(109409,'اِبْراهيمَ اِنَّكَ حَميدٌ','اِبْراهيمَ اِنَّكَ حَميدٌ',0,1,1.8333,'ا000',9),(109410,'اِبْراهيمَ وآلَ','اِبْراهيمَ وآلَ',0,1,1.5,'ا000',9),(109411,'اِبْراهيمَ وآلَ اِبْراهيمَ','اِبْراهيمَ وآلَ اِبْراهيمَ',0,1,1.8667,'ا000',9),(109412,'اِبْراهيمَ وَآلِ','اِبْراهيمَ وَآلِ',0,1,1.5333,'ا000',9),(109413,'اِبْراهيمَ وَآلِ اِبْراهيمَ','اِبْراهيمَ وَآلِ اِبْراهيمَ',0,1,1.9,'ا000',9),(109414,'اِبْراهيمَ وَاِسْماعيلَ','اِبْراهيمَ وَاِسْماعيلَ',0,1,1.7667,'ا000',9),(109415,'اِبْراهيمَ وَاِسْماعيلَ وَاِسْحـاقَ','اِبْراهيمَ وَاِسْماعيلَ وَاِسْحـاقَ',0,1,2,'ا000',9),(109416,'اِبْنَي','اِبْنَي',0,0,0.4667,'ا000',9),(109417,'اِبْنَي نَبِيِّكَ','اِبْنَي نَبِيِّكَ',0,1,1.5667,'ا000',9),(109418,'اِبْنَي نَبِيِّكَ اَللّـهُمَّ','اِبْنَي نَبِيِّكَ اَللّـهُمَّ',0,1,1.9667,'ا000',9),(109419,'اِتْياني','اِتْياني',0,0,0.5333,'ا000',9),(109420,'اِتْياني ما','اِتْياني ما',0,1,1.3667,'ا000',9),(109421,'اِتْياني ما تَكْرَهُ','اِتْياني ما تَكْرَهُ',0,1,1.6667,'ا000',9),(109422,'اِجابَة','اِجابَة',0,0,0.4667,'ا000',9),(109423,'اِجابَة وَلِلْمَلْهُوفينَ','اِجابَة وَلِلْمَلْهُوفينَ',0,1,1.8333,'ا000',9),(109424,'اِجابَة وَلِلْمَلْهُوفينَ بِمَرْصَدِ','اِجابَة وَلِلْمَلْهُوفينَ بِمَرْصَدِ',0,1,2,'ا000',9),(109425,'اِجابَتِكَ فَصِرْتُ','اِجابَتِكَ فَصِرْتُ',0,1,1.6333,'ا000',9),(109426,'اِجابَتِكَ فَصِرْتُ اَدْعُوكَ','اِجابَتِكَ فَصِرْتُ اَدْعُوكَ',0,1,1.9667,'ا000',9),(109427,'اِجْزِهما','اِجْزِهما',0,0,0.6,'ا000',9),(109428,'اِجْزِهما بِالإِحْسَانِ','اِجْزِهما بِالإِحْسَانِ',0,1,1.7667,'ا000',9),(109429,'اِجْزِهما بِالإِحْسَانِ اِحْساناً','اِجْزِهما بِالإِحْسَانِ اِحْساناً',0,1,2,'ا000',9),(109430,'اِحْساناً','اِحْساناً',0,0,0.6,'ا000',9),(109431,'اِحْساناً وَبِالسَّيِّئاتِ','اِحْساناً وَبِالسَّيِّئاتِ',0,1,1.8667,'ا000',9),(109432,'اِحْساناً وَبِالسَّيِّئاتِ غُفْراناً','اِحْساناً وَبِالسَّيِّئاتِ غُفْراناً',0,1,2,'ا000',9),(109433,'اِحْسانَكَ','اِحْسانَكَ',0,0,0.6667,'ا000',9),(109434,'اِحْسانَكَ وَنِعَمَكَ','اِحْسانَكَ وَنِعَمَكَ',0,1,1.7,'ا000',9),(109435,'اِحْسانَكَ وَنِعَمَكَ وَاَنْتَ','اِحْسانَكَ وَنِعَمَكَ وَاَنْتَ',0,1,2,'ا000',9),(109436,'اِحْسانُكَ','اِحْسانُكَ',0,0,0.6667,'ا000',9),(109437,'اِحْسانُكَ الْقَديمُ','اِحْسانُكَ الْقَديمُ',0,1,1.6667,'ا000',9),(109438,'اِحْسانُكَ الْقَديمُ اَيْنَ','اِحْسانُكَ الْقَديمُ اَيْنَ',0,1,1.9,'ا000',9),(109439,'اِحْسانِكَ','اِحْسانِكَ',0,0,0.6667,'ا000',9),(109440,'اِحْسانِكَ اِنَّكَ','اِحْسانِكَ اِنَّكَ',0,1,1.6,'ا000',9),(109441,'اِحْسانِكَ اِنَّكَ جَوادٌ','اِحْسانِكَ اِنَّكَ جَوادٌ',0,1,1.8333,'ا000',9),(109442,'اِحْسانِكَ بِاَحْسَنِهِ','اِحْسانِكَ بِاَحْسَنِهِ',0,1,1.7667,'ا000',9),(109443,'اِحْسانِكَ بِاَحْسَنِهِ وَكُلُّ','اِحْسانِكَ بِاَحْسَنِهِ وَكُلُّ',0,1,2,'ا000',9),(109444,'اِحْسانِكَ بِدُعائِهِ','اِحْسانِكَ بِدُعائِهِ',0,1,1.7,'ا000',9),(109445,'اِحْسانِكَ بِدُعائِهِ فَلا','اِحْسانِكَ بِدُعائِهِ فَلا',0,1,1.8667,'ا000',9),(109446,'اِحْسانِكَ حَسَنٌ','اِحْسانِكَ حَسَنٌ',0,1,1.5667,'ا000',9),(109447,'اِحْسانِكَ حَسَنٌ اَللّـهُمَّ','اِحْسانِكَ حَسَنٌ اَللّـهُمَّ',0,1,1.9667,'ا000',9),(109448,'اِحْصائِها','اِحْصائِها',0,0,0.6667,'ا000',9),(109449,'اِحْصائِها إلاّ','اِحْصائِها إلاّ',0,1,1.5,'ا000',9),(109450,'اِحْصائِها إلاّ اَنْتَ','اِحْصائِها إلاّ اَنْتَ',0,1,1.7333,'ا000',9),(109451,'اِحْصائِهِ','اِحْصائِهِ',0,0,0.6667,'ا000',9),(109452,'اِحْصائِهِ إلاّ','اِحْصائِهِ إلاّ',0,1,1.5,'ا000',9),(109453,'اِحْصائِهِ إلاّ اَنْتَ','اِحْصائِهِ إلاّ اَنْتَ',0,1,1.7333,'ا000',9),(109454,'اِدْبارِ','اِدْبارِ',0,0,0.5333,'ا000',9),(109455,'اِدْبارِ اللَّيْلِ','اِدْبارِ اللَّيْلِ',0,1,1.6,'ا000',9),(109456,'اِدْبارِ اللَّيْلِ واِقْبالِ','اِدْبارِ اللَّيْلِ واِقْبالِ',0,1,1.9333,'ا000',9),(109457,'اِدْبارِ النَّهارِ','اِدْبارِ النَّهارِ',0,1,1.6,'ا000',9),(109458,'اِدْبارِ النَّهارِ سُبْحـانَ','اِدْبارِ النَّهارِ سُبْحـانَ',0,1,1.9333,'ا000',9),(109459,'اِذا','اِذا',0,0,0.2667,'ا000',9),(109460,'اِذا اَنَا','اِذا اَنَا',0,1,1.3333,'ا000',9),(109461,'اِذا اَنَا صَلَّيْتُ','اِذا اَنَا صَلَّيْتُ',0,1,1.6667,'ا000',9),(109462,'اِذا اَنَا ناجَيْتُ','اِذا اَنَا ناجَيْتُ',0,1,1.6333,'ا000',9),(109463,'اِذا بَعَثْتَني','اِذا بَعَثْتَني',0,1,1.5,'ا000',9),(109464,'اِذا تَوَفَّيْتَني','اِذا تَوَفَّيْتَني',0,1,1.6,'ا000',9),(109465,'اِذا تَوَفَّيْتَني عَلَيْهِ','اِذا تَوَفَّيْتَني عَلَيْهِ',0,1,1.9,'ا000',9),(109466,'اِذا رَاَيْتُ','اِذا رَاَيْتُ',0,1,1.4333,'ا000',9),(109467,'اِذا رَاَيْتُ مَوْلايَ','اِذا رَاَيْتُ مَوْلايَ',0,1,1.7333,'ا000',9),(109468,'اِذَا','اِذَا',0,0,0.3333,'ا000',9),(109469,'اِذَا اشْتَدَّتْ','اِذَا اشْتَدَّتْ',0,1,1.5333,'ا000',9),(109470,'اِذَا اشْتَدَّتْ فاقَتي','اِذَا اشْتَدَّتْ فاقَتي',0,1,1.7667,'ا000',9),(109471,'اِذَا انْقَضى','اِذَا انْقَضى',0,1,1.4333,'ا000',9),(109472,'اِذَا انْقَضى اَجَلي','اِذَا انْقَضى اَجَلي',0,1,1.6667,'ا000',9),(109473,'اِذَا انْقَطَعَتْ','اِذَا انْقَطَعَتْ',0,1,1.5667,'ا000',9),(109474,'اِذَا انْقَطَعَتْ حُجَّتي','اِذَا انْقَطَعَتْ حُجَّتي',0,1,1.8333,'ا000',9),(109475,'اِذِ','اِذِ',0,0,0.2667,'ا000',9),(109476,'اِذِ الْخَلائِقِ','اِذِ الْخَلائِقِ',0,1,1.5333,'ا000',9),(109477,'اِذِ الْخَلائِقِ في','اِذِ الْخَلائِقِ في',0,1,1.6333,'ا000',9),(109478,'اِذْ هَدَيْتَنا','اِذْ هَدَيْتَنا',0,1,1.5,'ا000',15),(109479,'اِذْ هَدَيْتَنا وَهَبْ','اِذْ هَدَيْتَنا 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شاءَ',0,1,1.5,'ا000',9),(109509,'اِلاّ هُوَ','اِلاّ هُوَ',0,1,1.3333,'ا000',15),(109510,'اِلاّ هُوَ سادِسُهُمْ','اِلاّ هُوَ سادِسُهُمْ',0,1,1.7,'ا000',9),(109511,'اِلاّا','اِلاّا',0,0,0.4,'ا000',9),(109512,'اِلاّا اَنْتَ','اِلاّا اَنْتَ',0,1,1.4333,'ا000',9),(109513,'اِلاّا اَنْتَ وَلا','اِلاّا اَنْتَ وَلا',0,1,1.6,'ا000',9),(109514,'اِلـٰهٌ','اِلـٰهٌ',0,0,0.4667,'ا000',9),(109515,'اِلـٰهٌ يُعْبَدُ','اِلـٰهٌ يُعْبَدُ',0,1,1.5333,'ا000',9),(109516,'اِلـٰهٌ يُعْبَدُ غَيْرُهُ','اِلـٰهٌ يُعْبَدُ غَيْرُهُ',0,1,1.8333,'ا000',9),(109517,'اِلـٰهَ إلاّ هُوَ','اِلـٰهَ إلاّ هُوَ',0,1,1.5667,'ا000',9),(109518,'اِلـٰهَ الْحَقِّ','اِلـٰهَ الْحَقِّ',0,1,1.5333,'ا000',9),(109519,'اِلـٰهَ الْحَقِّ آمينَ','اِلـٰهَ الْحَقِّ آمينَ',0,1,1.7333,'ا000',9),(109520,'اِلهٰي ارْحَمْني','اِلهٰي ارْحَمْني',0,1,1.5333,'ا000',9),(109521,'اِلهٰي ارْحَمْني اِذَا','اِلهٰي ارْحَمْني اِذَا',0,1,1.7333,'ا000',9),(109522,'اِلهٰي اَنْتَ','اِلهٰي اَنْتَ',0,1,1.4333,'ا000',9),(109523,'اِلهٰي اَنْتَ الَّذي','اِلهٰي اَنْتَ الَّذي',0,1,1.6667,'ا000',9),(109524,'اِلهٰي اَنْتَ اَوْسَعُ','اِلهٰي اَنْتَ اَوْسَعُ',0,1,1.7333,'ا000',9),(109525,'اِلهٰي اَوْسَعُ','اِلهٰي اَوْسَعُ',0,1,1.5,'ا000',9),(109526,'اِلهٰي اَوْسَعُ فَضْلاً','اِلهٰي اَوْسَعُ فَضْلاً',0,1,1.7667,'ا000',9),(109527,'اِلهٰي اِنَّ','اِلهٰي اِنَّ',0,1,1.4,'ا000',9),(109528,'اِلهٰي اِنَّ جُودَكَ','اِلهٰي اِنَّ جُودَكَ',0,1,1.6667,'ا000',9),(109529,'اِلهٰي اِنْ','اِلهٰي اِنْ',0,1,1.3667,'ا000',9),(109530,'اِلهٰي اِنْ اَدْخَلْتَنِى','اِلهٰي اِنْ اَدْخَلْتَنِى',0,1,1.8333,'ا000',9),(109531,'اِلهٰي اِنْ عَفَوْتَ','اِلهٰي اِنْ عَفَوْتَ',0,1,1.6667,'ا000',9),(109532,'اِلهٰي اِنْ كانَ','اِلهٰي اِنْ كانَ',0,1,1.5333,'ا000',9),(109533,'اِلهٰي حَقِّقْ','اِلهٰي حَقِّقْ',0,1,1.4667,'ا000',9),(109534,'اِلهٰي حَقِّقْ رَجائي','اِلهٰي حَقِّقْ رَجائي',0,1,1.7,'ا000',9),(109535,'اِلهٰي رَبَّيْتَني','اِلهٰي رَبَّيْتَني',0,1,1.6,'ا000',9),(109536,'اِلهٰي رَبَّيْتَني في','اِلهٰي رَبَّيْتَني في',0,1,1.7,'ا000',9),(109537,'اِلهٰي لا','اِلهٰي لا',0,1,1.3,'ا000',9),(109538,'اِلهٰي لا تُؤَدِّبْني','اِلهٰي لا تُؤَدِّبْني',0,1,1.7,'ا000',9),(109539,'اِلهٰي لَمْ','اِلهٰي لَمْ',0,1,1.3667,'ا000',9),(109540,'اِلهٰي لَمْ اَعْصِكَ','اِلهٰي لَمْ اَعْصِكَ',0,1,1.6667,'ا000',9),(109541,'اِلهٰي لَوْ','اِلهٰي لَوْ',0,1,1.3667,'ا000',9),(109542,'اِلهٰي لَوْ قَرَنْتَني','اِلهٰي لَوْ قَرَنْتَني',0,1,1.7333,'ا000',9),(109543,'اِلهٰي مِنْ','اِلهٰي مِنْ',0,1,1.3667,'ا000',9),(109544,'اِلهٰي مِنْ كُرْبَة','اِلهٰي مِنْ كُرْبَة',0,1,1.6333,'ا000',9),(109545,'اِلهٰي وَسَيِّدي','اِلهٰي وَسَيِّدي',0,1,1.5333,'ا000',9),(109546,'اِلهٰي وَسَيِّدي اِنْ','اِلهٰي وَسَيِّدي اِنْ',0,1,1.7,'ا000',9),(109547,'اِلهٰي وَسَيِّدي وَعِزَّتِكَ','اِلهٰي وَسَيِّدي وَعِزَّتِكَ',0,1,1.9333,'ا000',9),(109548,'اِلهٰي يا','اِلهٰي يا',0,1,1.3,'ا000',9),(109549,'اِلهٰي يا كَريمُ','اِلهٰي يا كَريمُ',0,1,1.5333,'ا000',9),(109550,'اِلى اَجَلٍ','اِلى اَجَلٍ',0,1,1.3667,'ا000',9),(109551,'اِلى اَجَلٍ مُسَمّىً','اِلى اَجَلٍ مُسَمّىً',0,1,1.6667,'ا000',9),(109552,'اِلى اَحَدٍ','اِلى اَحَدٍ',0,1,1.3667,'ا000',9),(109553,'اِلى اَحَدٍ بَعْدَهُ','اِلى اَحَدٍ بَعْدَهُ',0,1,1.6667,'ا000',9),(109554,'اِلى بَيْتِكَ','اِلى بَيْتِكَ',0,1,1.4333,'ا000',9),(109555,'اِلى بَيْتِكَ الْحَرامِ','اِلى بَيْتِكَ الْحَرامِ',0,1,1.7667,'ا000',9),(109556,'اِلى جُودِكَ','اِلى جُودِكَ',0,1,1.4,'ا000',9),(109557,'اِلى جُودِكَ وَالرِّضا','اِلى جُودِكَ وَالرِّضا',0,1,1.7333,'ا000',9),(109558,'اِلى خالِقِهِ','اِلى خالِقِهِ',0,1,1.4333,'ا000',9),(109559,'اِلى خالِقِهِ اِلهٰي','اِلى خالِقِهِ اِلهٰي',0,1,1.6667,'ا000',9),(109560,'اِلى دَرَجَةِ','اِلى دَرَجَةِ',0,1,1.4333,'ا000',9),(109561,'اِلى دَرَجَةِ الَّتوْبَةِ','اِلى دَرَجَةِ الَّتوْبَةِ',0,1,1.8333,'ا000',9),(109562,'اِلى ذلِكَ','اِلى ذلِكَ',0,1,1.3333,'ا000',9),(109563,'اِلى ذلِكَ وَارْزُقْني','اِلى ذلِكَ وَارْزُقْني',0,1,1.7333,'ا000',9),(109564,'اِلى رَبِّهِ','اِلى رَبِّهِ',0,1,1.4,'ا000',9),(109565,'اِلى رَبِّهِ هذا','اِلى رَبِّهِ هذا',0,1,1.5333,'ا000',9),(109566,'اِلى سَبيلِكَ','اِلى سَبيلِكَ',0,1,1.4333,'ا000',9),(109567,'اِلى سَبيلِكَ وَتَرْزُقُنا','اِلى سَبيلِكَ وَتَرْزُقُنا',0,1,1.8667,'ا000',9),(109568,'اِلى شَفاعَتِكَ','اِلى شَفاعَتِكَ',0,1,1.5,'ا000',9),(109569,'اِلى شَفاعَتِكَ اَدْعُوكَ','اِلى شَفاعَتِكَ اَدْعُوكَ',0,1,1.8333,'ا000',9),(109570,'اِلى صِدْقِ','اِلى صِدْقِ',0,1,1.3667,'ا000',9),(109571,'اِلى صِدْقِ وَعْدِكَ','اِلى صِدْقِ وَعْدِكَ',0,1,1.6667,'ا000',9),(109572,'اِلى صِراطٍ','اِلى صِراطٍ',0,1,1.3667,'ا000',9),(109573,'اِلى صِراطٍ مُسْتَقيمٍ','اِلى صِراطٍ مُسْتَقيمٍ',0,1,1.7333,'ا000',9),(109574,'اِلى طاعَتِكَ','اِلى طاعَتِكَ',0,1,1.4333,'ا000',9),(109575,'اِلى طاعَتِكَ وَالْقادَةِ','اِلى طاعَتِكَ وَالْقادَةِ',0,1,1.8333,'ا000',9),(109576,'اِلى عَفْوِهِ','اِلى عَفْوِهِ',0,1,1.4333,'ا000',9),(109577,'اِلى عَفْوِهِ وَكَرَمِهِ','اِلى عَفْوِهِ وَكَرَمِهِ',0,1,1.8,'ا000',9),(109578,'اِلى غُفْرانِكَ','اِلى غُفْرانِكَ',0,1,1.5,'ا000',9),(109579,'اِلى غُفْرانِكَ وَرَحْمَتِكَ','اِلى غُفْرانِكَ وَرَحْمَتِكَ',0,1,1.9333,'ا000',9),(109580,'اِلى قَبْري','اِلى قَبْري',0,1,1.3667,'ا000',9),(109581,'اِلى قَبْري لَمْ','اِلى قَبْري لَمْ',0,1,1.5333,'ا000',9),(109582,'اِلى قِلَّةِ','اِلى قِلَّةِ',0,1,1.4,'ا000',9),(109583,'اِلى قِلَّةِ الْحَياءِ','اِلى قِلَّةِ الْحَياءِ',0,1,1.7333,'ا000',9),(109584,'اِلى كِتابِكَ','اِلى كِتابِكَ',0,1,1.4333,'ا000',9),(109585,'اِلى كِتابِكَ وَالْقائِمَ','اِلى كِتابِكَ وَالْقائِمَ',0,1,1.8333,'ا000',9),(109586,'اِلى ما يَكُونُ','اِلى ما يَكُونُ',0,1,1.5,'ا000',9),(109587,'اِلى مَنْ','اِلى مَنْ',0,1,1.3,'ا000',9),(109588,'اِلى مَنْ يَذْهَبُ','اِلى مَنْ يَذْهَبُ',0,1,1.6,'ا000',9),(109589,'اِلى مَوْلاهُ','اِلى مَوْلاهُ',0,1,1.4333,'ا000',9),(109590,'اِلى مَوْلاهُ وَاِلى','اِلى مَوْلاهُ وَاِلى',0,1,1.6667,'ا000',9),(109591,'اِلى نَحْري','اِلى نَحْري',0,1,1.3667,'ا000',9),(109592,'اِلى نَحْري حَتّى','اِلى نَحْري حَتّى',0,1,1.5667,'ا000',9),(109593,'اِلى نَفْسي','اِلى نَفْسي',0,1,1.3667,'ا000',9),(109594,'اِلى نَفْسي هَلَكْتُ','اِلى نَفْسي هَلَكْتُ',0,1,1.6667,'ا000',9),(109595,'اِلى نَيْلِكَ','اِلى نَيْلِكَ',0,1,1.4333,'ا000',9),(109596,'اِلى نَيْلِكَ يا','اِلى نَيْلِكَ يا',0,1,1.5333,'ا000',9),(109597,'اِلىَ','اِلىَ',0,0,0.3333,'ا000',9),(109598,'اِلىَ النّاسِ','اِلىَ النّاسِ',0,1,1.4333,'ا000',9),(109599,'اِلىَ النّاسِ فَاِنّي','اِلىَ النّاسِ فَاِنّي',0,1,1.7,'ا000',9),(109600,'اِلىَّ','اِلىَّ',0,0,0.4,'ا000',9),(109601,'اِلىَّ ما','اِلىَّ ما',0,1,1.3,'ا000',9),(109602,'اِلىَّ ما مَلَكَتْ','اِلىَّ ما مَلَكَتْ',0,1,1.6,'ا000',9),(109603,'اِليَّ','اِليَّ',0,0,0.4,'ا000',9),(109604,'اِليَّ وَاَخَفُّ','اِليَّ وَاَخَفُّ',0,1,1.5333,'ا000',9),(109605,'اِليَّ وَاَخَفُّ الْمُطَّلِعينَ','اِليَّ وَاَخَفُّ الْمُطَّلِعينَ',0,1,2,'ا000',9),(109606,'اِلَى الإِيمانِ','اِلَى الإِيمانِ',0,1,1.5,'ا000',9),(109607,'اِلَى الإِيمانِ بِتَوْحيدِكَ','اِلَى الإِيمانِ بِتَوْحيدِكَ',0,1,1.9333,'ا000',9),(109608,'اِلَى التَّوَثُّبِ','اِلَى التَّوَثُّبِ',0,1,1.6,'ا000',9),(109609,'اِلَى التَّوَثُّبِ عَلى','اِلَى التَّوَثُّبِ عَلى',0,1,1.7667,'ا000',9),(109610,'اِلَى النّارِ','اِلَى النّارِ',0,1,1.4333,'ا000',9),(109611,'اِلَى النّارِ وَحُلْتَ','اِلَى النّارِ وَحُلْتَ',0,1,1.7333,'ا000',9),(109612,'اِلَى النّاسِ','اِلَى النّاسِ',0,1,1.4333,'ا000',9),(109613,'اِلَى النّاسِ فَيُهينُوني','اِلَى النّاسِ فَيُهينُوني',0,1,1.8333,'ا000',9),(109614,'اِلَىَّ','اِلَىَّ',0,0,0.4667,'ا000',9),(109615,'اِلَىَّ وَالتَّفَضُّلِ','اِلَىَّ وَالتَّفَضُّلِ',0,1,1.7333,'ا000',9),(109616,'اِلَىَّ وَالتَّفَضُّلِ عَلَيَّ','اِلَىَّ وَالتَّفَضُّلِ عَلَيَّ',0,1,2,'ا000',9),(109617,'اِلَيَّ فيه','اِلَيَّ فيه',0,1,1.3667,'ا000',9),(109618,'اِلَيَّ فيه نازِلاً','اِلَيَّ فيه نازِلاً',0,1,1.6333,'ا000',9),(109619,'اِلَيَّ فَاَتَبَغَّضُ','اِلَيَّ فَاَتَبَغَّضُ',0,1,1.7,'ا000',9),(109620,'اِلَيَّ فَاَتَبَغَّضُ اِلَيْكَ','اِلَيَّ فَاَتَبَغَّضُ اِلَيْكَ',0,1,2,'ا000',9),(109621,'اِلَيَّ فَلا','اِلَيَّ فَلا',0,1,1.4,'ا000',9),(109622,'اِلَيَّ فَلا اَقْبَلُ','اِلَيَّ فَلا اَقْبَلُ',0,1,1.7,'ا000',9),(109623,'اِلَيَّ لِقاءِكَ','اِلَيَّ لِقاءِكَ',0,1,1.5333,'ا000',9),(109624,'اِلَيَّ لِقاءِكَ وَاَحْبِبْ','اِلَيَّ لِقاءِكَ وَاَحْبِبْ',0,1,1.9,'ا000',9),(109625,'اِلَيَّ مِنَ','اِلَيَّ مِنَ',0,1,1.4,'ا000',9),(109626,'اِلَيَّ مِنَ الْمَعْرِفَةِ','اِلَيَّ مِنَ الْمَعْرِفَةِ',0,1,1.8667,'ا000',9),(109627,'اِلَيَّ نَظْرَةً','اِلَيَّ نَظْرَةً',0,1,1.5333,'ا000',9),(109628,'اِلَيَّ نَظْرَةً رَحيمَةً','اِلَيَّ نَظْرَةً رَحيمَةً',0,1,1.8333,'ا000',9),(109629,'اِلَيَّ وَهُوَ','اِلَيَّ وَهُوَ',0,1,1.4667,'ا000',9),(109630,'اِلَيَّ وَهُوَ غَنِيٌّ','اِلَيَّ وَهُوَ غَنِيٌّ',0,1,1.7333,'ا000',9),(109631,'اِلَيْكَ اَمَلي','اِلَيْكَ اَمَلي',0,1,1.5,'ا000',9),(109632,'اِلَيْكَ اَمَلي وَعَلَيْكَ','اِلَيْكَ اَمَلي وَعَلَيْكَ',0,1,1.8667,'ا000',9),(109633,'اِلَيْكَ اَنْتَ','اِلَيْكَ اَنْتَ',0,1,1.5,'ا000',9),(109634,'اِلَيْكَ اَنْتَ الُْمحْسِنُ','اِلَيْكَ اَنْتَ الُْمحْسِنُ',0,1,1.9,'ا000',9),(109635,'اِلَيْكَ بِحاجَتي','اِلَيْكَ بِحاجَتي',0,1,1.5667,'ا000',9),(109636,'اِلَيْكَ بِحاجَتي وَجَعَلْتُ','اِلَيْكَ بِحاجَتي وَجَعَلْتُ',0,1,1.9333,'ا000',9),(109637,'اِلَيْكَ بِذَنْبي','اِلَيْكَ بِذَنْبي',0,1,1.5667,'ا000',9),(109638,'اِلَيْكَ بِذَنْبي وَسائِلَ','اِلَيْكَ بِذَنْبي وَسائِلَ',0,1,1.8667,'ا000',9),(109639,'اِلَيْكَ بِطَلِبَتي','اِلَيْكَ بِطَلِبَتي',0,1,1.6333,'ا000',9),(109640,'اِلَيْكَ بِطَلِبَتي وَتَوَجَّهْتُ','اِلَيْكَ بِطَلِبَتي وَتَوَجَّهْتُ',0,1,2,'ا000',9),(109641,'اِلَيْكَ تَبارَكْتَ','اِلَيْكَ تَبارَكْتَ',0,1,1.6333,'ا000',9),(109642,'اِلَيْكَ تَبارَكْتَ وَتَعالَيْتَ','اِلَيْكَ تَبارَكْتَ وَتَعالَيْتَ',0,1,2,'ا000',9),(109643,'اِلَيْكَ تَتَحَبَّبُ','اِلَيْكَ تَتَحَبَّبُ',0,1,1.6667,'ا000',9),(109644,'اِلَيْكَ تَتَحَبَّبُ اِلَيْنا','اِلَيْكَ تَتَحَبَّبُ اِلَيْنا',0,1,1.9667,'ا000',9),(109645,'اِلَيْكَ حَبيبَةٌ','اِلَيْكَ حَبيبَةٌ',0,1,1.5667,'ا000',9),(109646,'اِلَيْكَ حَبيبَةٌ اَللّـهُمَّ','اِلَيْكَ حَبيبَةٌ اَللّـهُمَّ',0,1,1.9667,'ا000',9),(109647,'اِلَيْكَ راغِبٌ','اِلَيْكَ راغِبٌ',0,1,1.5,'ا000',9),(109648,'اِلَيْكَ راغِبٌ يا','اِلَيْكَ راغِبٌ يا',0,1,1.6,'ا000',9),(109649,'اِلَيْكَ راغِبُونَ','اِلَيْكَ راغِبُونَ',0,1,1.6,'ا000',9),(109650,'اِلَيْكَ راغِبُونَ اَللّـهُمَّ','اِلَيْكَ راغِبُونَ اَللّـهُمَّ',0,1,2,'ا000',9),(109651,'اِلَيْكَ رَغْبَتي','اِلَيْكَ رَغْبَتي',0,1,1.5667,'ا000',9),(109652,'اِلَيْكَ رَغْبَتي وَاِلَيْكَ','اِلَيْكَ رَغْبَتي وَاِلَيْكَ',0,1,1.9333,'ا000',9),(109653,'اِلَيْكَ صاعِدٌ','اِلَيْكَ صاعِدٌ',0,1,1.5,'ا000',9),(109654,'اِلَيْكَ صاعِدٌ وَلَمْ','اِلَيْكَ صاعِدٌ وَلَمْ',0,1,1.7333,'ا000',9),(109655,'اِلَيْكَ في','اِلَيْكَ في',0,1,1.3667,'ا000',9),(109656,'اِلَيْكَ في دَوْلَةٍ','اِلَيْكَ في دَوْلَةٍ',0,1,1.6667,'ا000',9),(109657,'اِلَيْكَ فيهِ فَاِنْ','اِلَيْكَ فيهِ فَاِنْ',0,1,1.6667,'ا000',9),(109658,'اِلَيْكَ فَإنْ','اِلَيْكَ فَإنْ',0,1,1.4667,'ا000',9),(109659,'اِلَيْكَ فَإنْ اَبْطأَ','اِلَيْكَ فَإنْ اَبْطأَ',0,1,1.7333,'ا000',9),(109660,'اِلَيْكَ فَرَرْنا','اِلَيْكَ فَرَرْنا',0,1,1.5667,'ا000',9),(109661,'اِلَيْكَ فَرَرْنا مِنْ','اِلَيْكَ فَرَرْنا مِنْ',0,1,1.7333,'ا000',9),(109662,'اِلَيْكَ فَزِعْتُ','اِلَيْكَ فَزِعْتُ',0,1,1.5667,'ا000',9),(109663,'اِلَيْكَ فَزِعْتُ وَبِكَ','اِلَيْكَ فَزِعْتُ وَبِكَ',0,1,1.8,'ا000',9),(109664,'اِلَيْكَ فَقْدَ','اِلَيْكَ فَقْدَ',0,1,1.5,'ا000',9),(109665,'اِلَيْكَ فَقْدَ نَبِيِّنا','اِلَيْكَ فَقْدَ نَبِيِّنا',0,1,1.8333,'ا000',9),(109666,'اِلَيْكَ قَريبُ','اِلَيْكَ قَريبُ',0,1,1.5,'ا000',9),(109667,'اِلَيْكَ قَريبُ الْمَسافَةِ','اِلَيْكَ قَريبُ الْمَسافَةِ',0,1,1.9,'ا000',9),(109668,'اِلَيْكَ لِلصّارِخينَ','اِلَيْكَ لِلصّارِخينَ',0,1,1.7,'ا000',9),(109669,'اِلَيْكَ لِلصّارِخينَ مَفْتُوحَةً','اِلَيْكَ لِلصّارِخينَ مَفْتُوحَةً',0,1,2,'ا000',9),(109670,'اِلَيْكَ مُتَنَجِّزٌ','اِلَيْكَ مُتَنَجِّزٌ',0,1,1.6667,'ا000',9),(109671,'اِلَيْكَ مُتَنَجِّزٌ ما','اِلَيْكَ مُتَنَجِّزٌ ما',0,1,1.7667,'ا000',9),(109672,'اِلَيْكَ مُتْرَعَةً','اِلَيْكَ مُتْرَعَةً',0,1,1.6333,'ا000',9),(109673,'اِلَيْكَ مُشْرَعَةً','اِلَيْكَ مُشْرَعَةً',0,1,1.6333,'ا000',9),(109674,'اِلَيْكَ مُشْرَعَةً وَمَناهِلَ','اِلَيْكَ مُشْرَعَةً وَمَناهِلَ',0,1,2,'ا000',9),(109675,'اِلَيْكَ مِنَ','اِلَيْكَ مِنَ',0,1,1.4333,'ا000',9),(109676,'اِلَيْكَ مِنَ النّارِ','اِلَيْكَ مِنَ النّارِ',0,1,1.7,'ا000',9),(109677,'اِلَيْكَ مِنْ','اِلَيْكَ مِنْ',0,1,1.4333,'ا000',13),(109678,'اِلَيْكَ مِنْ سُرُورِ','اِلَيْكَ مِنْ سُرُورِ',0,1,1.7,'ا000',9),(109679,'اِلَيْكَ مِنْهُ','اِلَيْكَ مِنْهُ',0,1,1.5,'ا000',9),(109680,'اِلَيْكَ مِنْهُ ثُمَّ','اِلَيْكَ مِنْهُ ثُمَّ',0,1,1.7,'ا000',9),(109681,'اِلَيْكَ واصِلاً','اِلَيْكَ واصِلاً',0,1,1.5333,'ا000',9),(109682,'اِلَيْكَ واصِلاً وَرَحْمَتَكَ','اِلَيْكَ واصِلاً وَرَحْمَتَكَ',0,1,1.9667,'ا000',9),(109683,'اِلَيْكَ وَاَعِنّي','اِلَيْكَ وَاَعِنّي',0,1,1.6,'ا000',9),(109684,'اِلَيْكَ وَاَعِنّي بِالْبُكاءِ','اِلَيْكَ وَاَعِنّي بِالْبُكاءِ',0,1,2,'ا000',9),(109685,'اِلَيْكَ وَاَنَا','اِلَيْكَ وَاَنَا',0,1,1.5333,'ا000',9),(109686,'اِلَيْكَ وَاَنَا واثِقٌ','اِلَيْكَ وَاَنَا واثِقٌ',0,1,1.7667,'ا000',9),(109687,'اِلَيْكَ وَبِحُرْمَةِ','اِلَيْكَ وَبِحُرْمَةِ',0,1,1.7,'ا000',9),(109688,'اِلَيْكَ وَبِحُرْمَةِ الْقُرْآنِ','اِلَيْكَ وَبِحُرْمَةِ الْقُرْآنِ',0,1,2,'ا000',9),(109689,'اِلَيْكَ وَتَتَوَدَّدُ','اِلَيْكَ وَتَتَوَدَّدُ',0,1,1.7333,'ا000',9),(109690,'اِلَيْكَ وَتَتَوَدَّدُ اِلَيَّ','اِلَيْكَ وَتَتَوَدَّدُ اِلَيَّ',0,1,2,'ا000',9),(109691,'اِلَيْكَ وَسيلَةً','اِلَيْكَ وَسيلَةً',0,1,1.5667,'ا000',9),(109692,'اِلَيْكَ وَسيلَةً وَاْجْعَلْهُ','اِلَيْكَ وَسيلَةً وَاْجْعَلْهُ',0,1,2,'ا000',9),(109693,'اِلَيْكَ وَكُلُّ','اِلَيْكَ وَكُلُّ',0,1,1.5333,'ا000',9),(109694,'اِلَيْكَ وَكُلُّ مَسائِلِكَ','اِلَيْكَ وَكُلُّ مَسائِلِكَ',0,1,1.9,'ا000',9),(109695,'اِلَيْكَ وَلَوْلا','اِلَيْكَ وَلَوْلا',0,1,1.5667,'ا000',9),(109696,'اِلَيْكَ وَلَوْلا اَنْتَ','اِلَيْكَ وَلَوْلا اَنْتَ',0,1,1.8,'ا000',9),(109697,'اِلَيْكَ وَيا','اِلَيْكَ وَيا',0,1,1.4333,'ا000',9),(109698,'اِلَيْكَ وَيا قُرَّةَ','اِلَيْكَ وَيا قُرَّةَ',0,1,1.7,'ا000',9),(109699,'اِلَيْكَ يا','اِلَيْكَ يا',0,1,1.3667,'ا000',15),(109700,'اِلَيْكَ يا ذَا','اِلَيْكَ يا ذَا',0,1,1.5,'ا000',9),(109701,'اِلَيْنا','اِلَيْنا',0,0,0.5333,'ا000',9),(109702,'اِلَيْنا بِالنِّعَمِ','اِلَيْنا بِالنِّعَمِ',0,1,1.6667,'ا000',9),(109703,'اِلَيْنا بِالنِّعَمِ وَنُعارِضُكَ','اِلَيْنا بِالنِّعَمِ وَنُعارِضُكَ',0,1,2,'ا000',9),(109704,'اِلَيْنا نازِلٌ','اِلَيْنا نازِلٌ',0,1,1.5,'ا000',9),(109705,'اِلَيْنا نازِلٌ وَشَّرُّنا','اِلَيْنا نازِلٌ وَشَّرُّنا',0,1,1.8667,'ا000',9),(109706,'اِلَيْها','اِلَيْها',0,0,0.5333,'ا000',9),(109707,'اِلَيْها اَسْعى','اِلَيْها اَسْعى',0,1,1.5,'ا000',9),(109708,'اِلَيْها اَسْعى اَنَا','اِلَيْها اَسْعى اَنَا',0,1,1.7,'ا000',9),(109709,'اِلَيْهِ اَسْتَغْفِرُ','اِلَيْهِ اَسْتَغْفِرُ',0,1,1.7,'ا000',9),(109710,'اِلَيْهِ اَسْتَغْفِرُ اللهَ','اِلَيْهِ اَسْتَغْفِرُ اللهَ',0,1,1.9,'ا000',9),(109711,'اِلَيْهِ اَنْ','اِلَيْهِ اَنْ',0,1,1.4333,'ا000',9),(109712,'اِلَيْهِ اَنْ تَرْزُقَني','اِلَيْهِ اَنْ تَرْزُقَني',0,1,1.8,'ا000',9),(109713,'اِلَيْهِ اِنَّ','اِلَيْهِ اِنَّ',0,1,1.4667,'ا000',9),(109714,'اِلَيْهِ اِنَّ رَبّي','اِلَيْهِ اِنَّ رَبّي',0,1,1.6667,'ا000',9),(109715,'اِلَيْهِ اِنَّ رَبِّي','اِلَيْهِ اِنَّ رَبِّي',0,1,1.7,'ا000',9),(109716,'اِلَيْهِ اِنَّهُ','اِلَيْهِ اِنَّهُ',0,1,1.5333,'ا000',9),(109717,'اِلَيْهِ اِنَّهُ كانَ','اِلَيْهِ اِنَّهُ كانَ',0,1,1.7,'ا000',9),(109718,'اِلَيْهِ عَظيمَة','اِلَيْهِ عَظيمَة',0,1,1.5333,'ا000',9),(109719,'اِلَيْهِ عَظيمَة وَغِناكَ','اِلَيْهِ عَظيمَة وَغِناكَ',0,1,1.8333,'ا000',9),(109720,'اِلَيْهِ عَظيمَةٍ','اِلَيْهِ عَظيمَةٍ',0,1,1.5667,'ا000',9),(109721,'اِلَيْهِ عَظيمَةٍ وَغِناكَ','اِلَيْهِ عَظيمَةٍ وَغِناكَ',0,1,1.8667,'ا000',9),(109722,'اِلَيْهِ فَاَكْرَمَني','اِلَيْهِ فَاَكْرَمَني',0,1,1.7,'ا000',9),(109723,'اِلَيْهِ فَاَكْرَمَني وَلَمْ','اِلَيْهِ فَاَكْرَمَني وَلَمْ',0,1,1.9333,'ا000',9),(109724,'اِمامَىِ','اِمامَىِ',0,0,0.5333,'ا000',9),(109725,'اِمامَىِ الْمُسْلِمينَ','اِمامَىِ الْمُسْلِمينَ',0,1,1.7333,'ا000',9),(109726,'اِمامَىِ الْمُسْلِمينَ وَوالِ','اِمامَىِ الْمُسْلِمينَ وَوالِ',0,1,1.9667,'ا000',9),(109727,'اِمامِ','اِمامِ',0,0,0.4,'ا000',9),(109728,'اِمامِ الْمُسْلِمينَ','اِمامِ الْمُسْلِمينَ',0,1,1.6667,'ا000',9),(109729,'اِمامِ الْمُسْلِمينَ وَوالِ','اِمامِ الْمُسْلِمينَ وَوالِ',0,1,1.9,'ا000',9),(109730,'اِنَ','اِنَ',0,0,0.2667,'ا000',9),(109731,'اِنَ اللهَ','اِنَ اللهَ',0,1,1.3333,'ا000',9),(109732,'اِنَ اللهَ كانَ','اِنَ اللهَ كانَ',0,1,1.5,'ا000',9),(109733,'اِنّا','اِنّا',0,0,0.3333,'ا000',9),(109734,'اِنّا نَرْغَبُ','اِنّا نَرْغَبُ',0,1,1.4667,'ا000',9),(109735,'اِنّا نَرْغَبُ اِلَيْكَ','اِنّا نَرْغَبُ اِلَيْكَ',0,1,1.7667,'ا000',9),(109736,'اِنّا نَشْكُو','اِنّا نَشْكُو',0,1,1.4333,'ا000',9),(109737,'اِنّا نَشْكُو اِلَيْكَ','اِنّا نَشْكُو اِلَيْكَ',0,1,1.7333,'ا000',9),(109738,'اِنّي اَجِدُ','اِنّي اَجِدُ',0,1,1.4,'ا000',9),(109739,'اِنّي اَجِدُ سُبُلَ','اِنّي اَجِدُ سُبُلَ',0,1,1.6333,'ا000',9),(109740,'اِنّي اَدْعُوكَ','اِنّي اَدْعُوكَ',0,1,1.5,'ا000',9),(109741,'اِنّي اَدْعُوكَ كَما','اِنّي اَدْعُوكَ كَما',0,1,1.6667,'ا000',9),(109742,'اِنّي اَدْعُوكَ لِهَمٍّ','اِنّي اَدْعُوكَ لِهَمٍّ',0,1,1.7667,'ا000',9),(109743,'اِنّي اَسأَلُكَ','اِنّي اَسأَلُكَ',0,1,1.5,'ا000',9),(109744,'اِنّي اَسأَلُكَ فيـما','اِنّي اَسأَلُكَ فيـما',0,1,1.7,'ا000',9),(109745,'اِنّي اَسَأَلُكَ','اِنّي اَسَأَلُكَ',0,1,1.5333,'ا000',9),(109746,'اِنّي اَسَأَلُكَ مِنْ','اِنّي اَسَأَلُكَ مِنْ',0,1,1.7,'ا000',9),(109747,'اِنّي اَسْأَلُكَ إيماناً','اِنّي اَسْأَلُكَ إيماناً',0,1,1.8,'ا000',9),(109748,'اِنّي اَسْأَلُكَ إِيماناً','اِنّي اَسْأَلُكَ إِيماناً',0,1,1.8333,'ا000',9),(109749,'اِنّي اَسْأَلُكَ اَنْ','اِنّي اَسْأَلُكَ اَنْ',0,1,1.7,'ا000',9),(109750,'اِنّي اَسْأَلُكَ بِآياتِكَ','اِنّي اَسْأَلُكَ بِآياتِكَ',0,1,1.8667,'ا000',9),(109751,'اِنّي اَسْأَلُكَ بِاَسْمائِكَ','اِنّي اَسْأَلُكَ بِاَسْمائِكَ',0,1,1.9667,'ا000',9),(109752,'اِنّي اَسْأَلُكَ بِاِحْسانِكَ','اِنّي اَسْأَلُكَ بِاِحْسانِكَ',0,1,1.9667,'ا000',9),(109753,'اِنّي اَسْأَلُكَ بِبَهائِكَ','اِنّي اَسْأَلُكَ بِبَهائِكَ',0,1,1.9,'ا000',9),(109754,'اِنّي اَسْأَلُكَ بِجَلالِكَ','اِنّي اَسْأَلُكَ بِجَلالِكَ',0,1,1.9,'ا000',9),(109755,'اِنّي اَسْأَلُكَ بِجَمالِكَ','اِنّي اَسْأَلُكَ بِجَمالِكَ',0,1,1.9,'ا000',9),(109756,'اِنّي اَسْأَلُكَ بِخَيْرِكَ','اِنّي اَسْأَلُكَ بِخَيْرِكَ',0,1,1.9,'ا000',9),(109757,'اِنّي اَسْأَلُكَ بِرَحْمَتِكَ','اِنّي اَسْأَلُكَ بِرَحْمَتِكَ',0,1,1.9667,'ا000',9),(109758,'اِنّي اَسْأَلُكَ بِرِزْقِكَ','اِنّي اَسْأَلُكَ بِرِزْقِكَ',0,1,1.9,'ا000',9),(109759,'اِنّي اَسْأَلُكَ بِسُلْطانِكَ','اِنّي اَسْأَلُكَ بِسُلْطانِكَ',0,1,1.9667,'ا000',9),(109760,'اِنّي اَسْأَلُكَ بِشَرَفِكَ','اِنّي اَسْأَلُكَ بِشَرَفِكَ',0,1,1.9,'ا000',9),(109761,'اِنّي اَسْأَلُكَ بِعَطائِكَ','اِنّي اَسْأَلُكَ بِعَطائِكَ',0,1,1.9,'ا000',9),(109762,'اِنّي اَسْأَلُكَ بِعَظَمَتِكَ','اِنّي اَسْأَلُكَ بِعَظَمَتِكَ',0,1,1.9667,'ا000',9),(109763,'اِنّي اَسْأَلُكَ بِعُلُوِّكَ','اِنّي اَسْأَلُكَ بِعُلُوِّكَ',0,1,1.9333,'ا000',9),(109764,'اِنّي اَسْأَلُكَ بِعِزَّتِكَ','اِنّي اَسْأَلُكَ بِعِزَّتِكَ',0,1,1.9333,'ا000',9),(109765,'اِنّي اَسْأَلُكَ بِعِلْمِكَ','اِنّي اَسْأَلُكَ بِعِلْمِكَ',0,1,1.9,'ا000',9),(109766,'اِنّي اَسْأَلُكَ بِفَضْلِكَ','اِنّي اَسْأَلُكَ بِفَضْلِكَ',0,1,1.9,'ا000',9),(109767,'اِنّي اَسْأَلُكَ بِقَوْلِكَ','اِنّي اَسْأَلُكَ بِقَوْلِكَ',0,1,1.9,'ا000',9),(109768,'اِنّي اَسْأَلُكَ بِقُدْرَتِكَ','اِنّي اَسْأَلُكَ بِقُدْرَتِكَ',0,1,1.9667,'ا000',9),(109769,'اِنّي اَسْأَلُكَ بِكَلِماتِكَ','اِنّي اَسْأَلُكَ بِكَلِماتِكَ',0,1,1.9667,'ا000',9),(109770,'اِنّي اَسْأَلُكَ بِكَمالِكَ','اِنّي اَسْأَلُكَ بِكَمالِكَ',0,1,1.9,'ا000',9),(109771,'اِنّي اَسْأَلُكَ بِما','اِنّي اَسْأَلُكَ بِما',0,1,1.7,'ا000',9),(109772,'اِنّي اَسْأَلُكَ بِمَسائِلِكَ','اِنّي اَسْأَلُكَ بِمَسائِلِكَ',0,1,1.9667,'ا000',9),(109773,'اِنّي اَسْأَلُكَ بِمَشِيَّتِكَ','اِنّي اَسْأَلُكَ بِمَشِيَّتِكَ',0,1,2,'ا000',9),(109774,'اِنّي اَسْأَلُكَ بِمُلْكِكَ','اِنّي اَسْأَلُكَ بِمُلْكِكَ',0,1,1.9,'ا000',9),(109775,'اِنّي اَسْأَلُكَ بِنُورِكَ','اِنّي اَسْأَلُكَ بِنُورِكَ',0,1,1.8667,'ا000',9),(109776,'اِنّي اَسْأَلُكَ خُشُوعَ','اِنّي اَسْأَلُكَ خُشُوعَ',0,1,1.8,'ا000',9),(109777,'اِنّي اَسْأَلُكَ صَبْراً','اِنّي اَسْأَلُكَ صَبْراً',0,1,1.8,'ا000',9),(109778,'اِنّي اَسْأَلُكَ قَليلاً','اِنّي اَسْأَلُكَ قَليلاً',0,1,1.8,'ا000',9),(109779,'اِنّي اَسْأَلُكَ مِنْ','اِنّي اَسْأَلُكَ مِنْ',0,1,1.7,'ا000',9),(109780,'اِنّي اَسْتَغْفِرُكَ','اِنّي اَسْتَغْفِرُكَ',0,1,1.6667,'ا000',9),(109781,'اِنّي اَسْتَغْفِرُكَ لِما','اِنّي اَسْتَغْفِرُكَ لِما',0,1,1.8333,'ا000',9),(109782,'اِنّي اَعُوذُ','اِنّي اَعُوذُ',0,1,1.4333,'ا000',9),(109783,'اِنّي اَعُوذُ بِكَ','اِنّي اَعُوذُ بِكَ',0,1,1.6,'ا000',9),(109784,'اِنّي اَفْتَتِحُ','اِنّي اَفْتَتِحُ',0,1,1.5333,'ا000',9),(109785,'اِنّي اَفْتَتِحُ الثَّناءَ','اِنّي اَفْتَتِحُ الثَّناءَ',0,1,1.8667,'ا000',9),(109786,'اِنّي اِلَيْكَ','اِنّي اِلَيْكَ',0,1,1.4667,'ا000',9),(109787,'اِنّي اِلَيْكَ راغِبٌ','اِنّي اِلَيْكَ راغِبٌ',0,1,1.7,'ا000',9),(109788,'اِنّي بِكَ','اِنّي بِكَ',0,1,1.3333,'ا000',9),(109789,'اِنّي بِكَ وَمِنْكَ','اِنّي بِكَ وَمِنْكَ',0,1,1.6333,'ا000',9),(109790,'اِنّي ضَعيفٌ','اِنّي ضَعيفٌ',0,1,1.4,'ا000',9),(109791,'اِنّي ضَعيفٌ عَلَى','اِنّي ضَعيفٌ عَلَى',0,1,1.6,'ا000',9),(109792,'اِنّي ضَعيفٌ عَنْ','اِنّي ضَعيفٌ عَنْ',0,1,1.5667,'ا000',9),(109793,'اِنّي عَمِلْتُ','اِنّي عَمِلْتُ',0,1,1.4667,'ا000',9),(109794,'اِنّي عَمِلْتُ سُوءاً','اِنّي عَمِلْتُ سُوءاً',0,1,1.7,'ا000',9),(109795,'اِنّي كُلَّما','اِنّي كُلَّما',0,1,1.4333,'ا000',9),(109796,'اِنّي كُلَّما قُلْتُ','اِنّي كُلَّما قُلْتُ',0,1,1.6667,'ا000',9),(109797,'اِنَّ اللهَ','اِنَّ اللهَ',0,1,1.3667,'ا000',9),(109798,'اِنَّ اللهَ بِكُلِّ','اِنَّ اللهَ بِكُلِّ',0,1,1.6333,'ا000',9),(109799,'اِنَّ اللهَ عَلى','اِنَّ اللهَ عَلى',0,1,1.5333,'ا000',9),(109800,'اِنَّ اللهَ كانَ','اِنَّ اللهَ كانَ',0,1,1.5333,'ا000',9),(109801,'اِنَّ اللهَ وَمَلائِكَتَةُ','اِنَّ اللهَ وَمَلائِكَتَةُ',0,1,1.8667,'ا000',9),(109802,'اِنَّ جُودَكَ','اِنَّ جُودَكَ',0,1,1.4333,'ا000',9),(109803,'اِنَّ جُودَكَ بَسَطَ','اِنَّ جُودَكَ بَسَطَ',0,1,1.6667,'ا000',9),(109804,'اِنَّ رَبّي','اِنَّ رَبّي',0,1,1.3667,'ا000',9),(109805,'اِنَّ رَبّي رَحيمٌ','اِنَّ رَبّي رَحيمٌ',0,1,1.6,'ا000',9),(109806,'اِنَّ رَبِّي','اِنَّ رَبِّي',0,1,1.4,'ا000',9),(109807,'اِنَّ رَبِّي قَريبٌ','اِنَّ رَبِّي قَريبٌ',0,1,1.6333,'ا000',9),(109808,'اِنَّ عَفْوَكَ','اِنَّ عَفْوَكَ',0,1,1.4667,'ا000',9),(109809,'اِنَّ عَفْوَكَ عَنْ','اِنَّ عَفْوَكَ عَنْ',0,1,1.6333,'ا000',9),(109810,'اِنَّ لَكَ','اِنَّ لَكَ',0,1,1.3333,'ا000',9),(109811,'اِنَّ لَكَ حُقُوقاً','اِنَّ لَكَ حُقُوقاً',0,1,1.6333,'ا000',9),(109812,'اِنَّ لَنا','اِنَّ لَنا',0,1,1.3333,'ا000',9),(109813,'اِنَّ لَنا فيكَ','اِنَّ لَنا فيكَ',0,1,1.5,'ا000',9),(109814,'اِنَّكَ اَرْحَمُ','اِنَّكَ اَرْحَمُ',0,1,1.5333,'ا000',9),(109815,'اِنَّكَ اَرْحَمُ الرّاحِمينَ','اِنَّكَ اَرْحَمُ الرّاحِمينَ',0,1,1.9333,'ا000',9),(109816,'اِنَّكَ اَشَدُّ','اِنَّكَ اَشَدُّ',0,1,1.5,'ا000',9),(109817,'اِنَّكَ اَشَدُّ بَأساً','اِنَّكَ اَشَدُّ بَأساً',0,1,1.7333,'ا000',9),(109818,'اِنَّكَ اَنْتَ الرَّحيمُ','اِنَّكَ اَنْتَ الرَّحيمُ',0,1,1.8,'ا000',9),(109819,'اِنَّكَ اَنْتَ السَّميعُ','اِنَّكَ اَنْتَ السَّميعُ',0,1,1.8,'ا000',9),(109820,'اِنَّكَ اَنْتَ الْغَفُورُ','اِنَّكَ اَنْتَ الْغَفُورُ',0,1,1.8333,'ا000',9),(109821,'اِنَّكَ اَنْتَ الْوَهّابُ','اِنَّكَ اَنْتَ الْوَهّابُ',0,1,1.8333,'ا000',15),(109822,'اِنَّكَ اَنْزَلْتَ','اِنَّكَ اَنْزَلْتَ',0,1,1.6,'ا000',9),(109823,'اِنَّكَ اَنْزَلْتَ في','اِنَّكَ اَنْزَلْتَ في',0,1,1.7,'ا000',9),(109824,'اِنَّكَ تَدْعُوني','اِنَّكَ تَدْعُوني',0,1,1.5667,'ا000',9),(109825,'اِنَّكَ تَدْعُوني فَاُوَلّي','اِنَّكَ تَدْعُوني فَاُوَلّي',0,1,1.9,'ا000',9),(109826,'اِنَّكَ تَفْعَلُ','اِنَّكَ تَفْعَلُ',0,1,1.5333,'ا000',9),(109827,'اِنَّكَ تَفْعَلُ ما','اِنَّكَ تَفْعَلُ ما',0,1,1.6333,'ا000',9),(109828,'اِنَّكَ تَهْدي','اِنَّكَ تَهْدي',0,1,1.4667,'ا000',9),(109829,'اِنَّكَ تَهْدي مَنْ','اِنَّكَ تَهْدي مَنْ',0,1,1.6333,'ا000',9),(109830,'اِنَّكَ جَوادٌ','اِنَّكَ جَوادٌ',0,1,1.4667,'ا000',9),(109831,'اِنَّكَ جَوادٌ كَريمٌ','اِنَّكَ جَوادٌ كَريمٌ',0,1,1.7,'ا000',9),(109832,'اِنَّكَ حَميدٌ','اِنَّكَ حَميدٌ',0,1,1.4667,'ا000',9),(109833,'اِنَّكَ حَميدٌ مَجيدٌ','اِنَّكَ حَميدٌ مَجيدٌ',0,1,1.7,'ا000',9),(109834,'اِنَّكَ ذُو','اِنَّكَ ذُو',0,1,1.3667,'ا000',9),(109835,'اِنَّكَ ذُو مَنٍّ','اِنَّكَ ذُو مَنٍّ',0,1,1.5667,'ا000',9),(109836,'اِنَّكَ قَريبٌ','اِنَّكَ قَريبٌ',0,1,1.4667,'ا000',9),(109837,'اِنَّكَ قَريبٌ مُجيبٌ','اِنَّكَ قَريبٌ مُجيبٌ',0,1,1.7,'ا000',9),(109838,'اِنَّكَ لَطيفٌ','اِنَّكَ لَطيفٌ',0,1,1.4667,'ا000',9),(109839,'اِنَّكَ لَطيفٌ فَصَلِّ','اِنَّكَ لَطيفٌ فَصَلِّ',0,1,1.7333,'ا000',9),(109840,'اِنَّهُ كانَ','اِنَّهُ كانَ',0,1,1.4,'ا000',9),(109841,'اِنَّهُ كانَ غَفّاراً','اِنَّهُ كانَ غَفّاراً',0,1,1.7,'ا000',9),(109842,'اِنَّهُ لا','اِنَّهُ لا',0,1,1.3333,'ا000',9),(109843,'اِنَّهُ لا يَغْفِرُ','اِنَّهُ لا يَغْفِرُ',0,1,1.6333,'ا000',9),(109844,'اِنَّهُ لا يُجيرُني','اِنَّهُ لا يُجيرُني',0,1,1.6333,'ا000',9),(109845,'اِنَّهُ هُوَ','اِنَّهُ هُوَ',0,1,1.4,'ا000',9),(109846,'اِنَّهُ هُوَ الْعَزيزُ','اِنَّهُ هُوَ الْعَزيزُ',0,1,1.7333,'ا000',9),(109847,'اِنِّي اَدْعُوكَ','اِنِّي اَدْعُوكَ',0,1,1.5333,'ا000',9),(109848,'اِنِّي اَدْعُوكَ كَما','اِنِّي اَدْعُوكَ كَما',0,1,1.7,'ا000',9),(109849,'اِنْ اَدْخَلْتَنِى','اِنْ اَدْخَلْتَنِى',0,1,1.6,'ا000',9),(109850,'اِنْ اَنْتَ','اِنْ اَنْتَ',0,1,1.3667,'ا000',9),(109851,'اِنْ اَنْتَ قَطَعْتَ','اِنْ اَنْتَ قَطَعْتَ',0,1,1.6667,'ا000',9),(109852,'اِنْ تَأمُرَ','اِنْ تَأمُرَ',0,1,1.4,'ا000',9),(109853,'اِنْ تَأمُرَ بِالسُّؤالِ','اِنْ تَأمُرَ بِالسُّؤالِ',0,1,1.8,'ا000',9),(109854,'اِنْ عَدِمْتُ','اِنْ عَدِمْتُ',0,1,1.4333,'ا000',9),(109855,'اِنْ عَدِمْتُ فَضْلَكَ','اِنْ عَدِمْتُ فَضْلَكَ',0,1,1.7333,'ا000',9),(109856,'اِنْ عَفَوْتَ','اِنْ عَفَوْتَ',0,1,1.4333,'ا000',9),(109857,'اِنْ عَفَوْتَ فَمَنْ','اِنْ عَفَوْتَ فَمَنْ',0,1,1.6667,'ا000',9),(109858,'اِنْ فَقَدْتُ','اِنْ فَقَدْتُ',0,1,1.4333,'ا000',9),(109859,'اِنْ فَقَدْتُ عِنايَتَكَ','اِنْ فَقَدْتُ عِنايَتَكَ',0,1,1.8,'ا000',9),(109860,'اِنْ كانَ','اِنْ كانَ',0,1,1.3,'ا000',9),(109861,'اِنْ كانَ قَدْ','اِنْ كانَ قَدْ',0,1,1.4667,'ا000',9),(109862,'اِنْ كُنْتَ قَضَيْتَ','اِنْ كُنْتَ قَضَيْتَ',0,1,1.6667,'ا000',9),(109863,'اِنْ كُنْتَ لا','اِنْ كُنْتَ لا',0,1,1.4667,'ا000',9),(109864,'اِنْ لَمْ','اِنْ لَمْ',0,1,1.3,'ا000',9),(109865,'اِنْ لَمْ تَرْحَمْني','اِنْ لَمْ تَرْحَمْني',0,1,1.6667,'ا000',9),(109866,'اِنْ لَمْ تُقِلْني','اِنْ لَمْ تُقِلْني',0,1,1.6,'ا000',9),(109867,'اِنْ لَمْ تُنَفِّسْ','اِنْ لَمْ تُنَفِّسْ',0,1,1.6333,'ا000',9),(109868,'اِنْ وَكَلْتَني','اِنْ وَكَلْتَني',0,1,1.5,'ا000',9),(109869,'اِنْ وَكَلْتَني اِلى','اِنْ وَكَلْتَني اِلى',0,1,1.6667,'ا000',9),(109870,'اِيّاها','اِيّاها',0,0,0.4667,'ا000',9),(109871,'اِيّاها وَاَكْرَمْتَهُ','اِيّاها وَاَكْرَمْتَهُ',0,1,1.7333,'ا000',9),(109872,'اِيّاها وَاَكْرَمْتَهُ بِها','اِيّاها وَاَكْرَمْتَهُ بِها',0,1,1.9,'ا000',9),(109873,'اِيّايَ اَبْكي','اِيّايَ اَبْكي',0,1,1.4667,'ا000',9),(109874,'اِيّايَ اَبْكي لِخُرُوجي','اِيّايَ اَبْكي لِخُرُوجي',0,1,1.8,'ا000',9),(109875,'اِيّايَ عَنِ','اِيّايَ عَنِ',0,1,1.4,'ا000',9),(109876,'اِيّايَ عَنِ الْقُنُوطِ','اِيّايَ عَنِ الْقُنُوطِ',0,1,1.7667,'ا000',9),(109877,'اِيّايَ لُبّي','اِيّايَ لُبّي',0,1,1.4333,'ا000',9),(109878,'اِيّايَ لُبّي فَيا','اِيّايَ لُبّي فَيا',0,1,1.6,'ا000',9),(109879,'اْلباِخِلينَ','اْلباِخِلينَ',0,0,0.8,'ا000',9),(109880,'اْلباِخِلينَ وَمَنْدُوحَةً','اْلباِخِلينَ وَمَنْدُوحَةً',0,1,1.8667,'ا000',9),(109881,'اْلباِخِلينَ وَمَنْدُوحَةً عَمّا','اْلباِخِلينَ وَمَنْدُوحَةً عَمّا',0,1,2,'ا000',9),(109882,'بابَ اِحْسانِكَ','بابَ اِحْسانِكَ',0,1,1.5,'ب000',9),(109883,'بابَ اِحْسانِكَ بِدُعائِهِ','بابَ اِحْسانِكَ بِدُعائِهِ',0,1,1.8667,'ب000',9),(109884,'بابُهُ','بابُهُ',0,0,0.4,'ب000',9),(109885,'بابُهُ وَلا','بابُهُ وَلا',0,1,1.3667,'ب000',9),(109886,'بابُهُ وَلا يُرَدُّ','بابُهُ وَلا يُرَدُّ',0,1,1.6333,'ب000',9),(109887,'بابِكَ','بابِكَ',0,0,0.4,'ب000',9),(109888,'بابِكَ طَرَدْتَني','بابِكَ طَرَدْتَني',0,1,1.5667,'ب000',9),(109889,'بابِكَ طَرَدْتَني وَعَنْ','بابِكَ طَرَدْتَني وَعَنْ',0,1,1.8,'ب000',9),(109890,'بابِكَ وَلا','بابِكَ وَلا',0,1,1.3667,'ب000',9),(109891,'بابِكَ وَلا كَفَفْتُ','بابِكَ وَلا كَفَفْتُ',0,1,1.6667,'ب000',9),(109892,'بارِئَ','بارِئَ',0,0,0.4,'ب000',9),(109893,'بارِئَ النُّفُوسِ','بارِئَ النُّفُوسِ',0,1,1.5667,'ب000',9),(109894,'بارِئَ النُّفُوسِ بَعْدَ','بارِئَ النُّفُوسِ بَعْدَ',0,1,1.8,'ب000',9),(109895,'بارِئِ','بارِئِ',0,0,0.4,'ب000',9),(109896,'بارِئِ النَّسَمِ','بارِئِ النَّسَمِ',0,1,1.5333,'ب000',9),(109897,'بارِئِ النَّسَمِ سُبْحـانَ','بارِئِ النَّسَمِ سُبْحـانَ',0,1,1.8667,'ب000',9),(109898,'بارِىءِ','بارِىءِ',0,0,0.4667,'ب000',9),(109899,'بارِىءِ النَّسَمِ','بارِىءِ النَّسَمِ',0,1,1.5667,'ب000',9),(109900,'بارِىءِ النَّسَمِ سُبْحـانَ','بارِىءِ النَّسَمِ سُبْحـانَ',0,1,1.9,'ب000',9),(109901,'باسِطَ','باسِطَ',0,0,0.4,'ب000',9),(109902,'باسِطَ الْيَدَيْنِ','باسِطَ الْيَدَيْنِ',0,1,1.6,'ب000',9),(109903,'باسِطَ الْيَدَيْنِ بِالرَّحْمَةِ','باسِطَ الْيَدَيْنِ بِالرَّحْمَةِ',0,1,2,'ب000',9),(109904,'باسِطِ','باسِطِ',0,0,0.4,'ب000',9),(109905,'باسِطِ الرِّزْقِ','باسِطِ الرِّزْقِ',0,1,1.5333,'ب000',9),(109906,'باسِطِ الرِّزْقِ فاِلقِ','باسِطِ الرِّزْقِ فاِلقِ',0,1,1.7667,'ب000',9),(109907,'باطِنَةً','باطِنَةً',0,0,0.5333,'ب000',9),(109908,'باطِنَةً شَريفَةً','باطِنَةً شَريفَةً',0,1,1.5667,'ب000',9),(109909,'باطِنَةً شَريفَةً فاضِلَةً','باطِنَةً شَريفَةً فاضِلَةً',0,1,1.8667,'ب000',9),(109910,'باغٍ','باغٍ',0,0,0.2667,'ب000',9),(109911,'باغٍ وَطاغٍ','باغٍ وَطاغٍ',0,1,1.3667,'ب000',9),(109912,'باغٍ وَطاغٍ وَكُلِّ','باغٍ وَطاغٍ وَكُلِّ',0,1,1.6333,'ب000',9),(109913,'باقِيَةً','باقِيَةً',0,0,0.5333,'ب000',9),(109914,'باقِيَةً وَلا','باقِيَةً وَلا',0,1,1.4333,'ب000',9),(109915,'باقِيَةً وَلا تَسْلُبْني','باقِيَةً وَلا تَسْلُبْني',0,1,1.8,'ب000',9),(109916,'بالنّارِ','بالنّارِ',0,0,0.5333,'ب000',9),(109917,'بالنّارِ يا','بالنّارِ يا',0,1,1.3667,'ب000',9),(109918,'بالنّارِ يا رَبِّ','بالنّارِ يا رَبِّ',0,1,1.5667,'ب000',9),(109919,'بالَيْتُ','بالَيْتُ',0,0,0.5333,'ب000',9),(109920,'بالَيْتُ فَبِحِلْمِكَ','بالَيْتُ فَبِحِلْمِكَ',0,1,1.7,'ب000',9),(109921,'بالَيْتُ فَبِحِلْمِكَ اَمْهَلْتَني','بالَيْتُ فَبِحِلْمِكَ اَمْهَلْتَني',0,1,2,'ب000',9),(109922,'بالْحَقِّ','بالْحَقِّ',0,0,0.6,'ب000',9),(109923,'بالْحَقِّ سُبْحانَ','بالْحَقِّ سُبْحانَ',0,1,1.6,'ب000',9),(109924,'باَعَزِّها','باَعَزِّها',0,0,0.6667,'ب000',9),(109925,'باَعَزِّها وَكُلُّ','باَعَزِّها وَكُلُّ',0,1,1.6,'ب000',9),(109926,'باَعَزِّها وَكُلُّ عِزَّتِكَ','باَعَزِّها وَكُلُّ عِزَّتِكَ',0,1,1.9333,'ب000',9),(109927,'بنِ','بنِ',0,0,0.2,'ب000',9),(109928,'بنِ عَلِيٍّ','بنِ عَلِيٍّ',0,1,1.3667,'ب000',9),(109929,'بنِ عَلِيٍّ اِمامِ','بنِ عَلِيٍّ اِمامِ',0,1,1.6,'ب000',9),(109930,'بي اَعْداءَكَ','بي اَعْداءَكَ',0,1,1.4333,'ب000',9),(109931,'بي اَعْداءَكَ وَاَعْداءَ','بي اَعْداءَكَ وَاَعْداءَ',0,1,1.8,'ب000',9),(109932,'بي اِلَى','بي اِلَى',0,1,1.2667,'ب000',9),(109933,'بي اِلَى النّارِ','بي اِلَى النّارِ',0,1,1.5333,'ب000',9),(109934,'بي اِلَيْهِ','بي اِلَيْهِ',0,1,1.3667,'ب000',9),(109935,'بي اِلَيْهِ عَظيمَة','بي اِلَيْهِ عَظيمَة',0,1,1.6333,'ب000',9),(109936,'بي اِلَيْهِ عَظيمَةٍ','بي اِلَيْهِ عَظيمَةٍ',0,1,1.6667,'ب000',9),(109937,'بي سَبيلَ','بي سَبيلَ',0,1,1.3,'ب000',9),(109938,'بي سَبيلَ الصّالِحينَ','بي سَبيلَ الصّالِحينَ',0,1,1.7,'ب000',9),(109939,'بي غَيْري','بي غَيْري',0,1,1.3,'ب000',9),(109940,'بي غَيْري allah\'ım','بي غَيْري allah',0,1,1.6,'ب450',9),(109941,'بي في','بي في',0,1,1.1667,'ب000',9),(109942,'بي في حيلَتِكَ','بي في حيلَتِكَ',0,1,1.4667,'ب000',9),(109943,'بي لِما','بي لِما',0,1,1.2333,'ب000',9),(109944,'بي لِما تَشاءُ','بي لِما تَشاءُ',0,1,1.4667,'ب000',9),(109945,'بي وَتَسْتَجيبَ','بي وَتَسْتَجيبَ',0,1,1.5,'ب000',9),(109946,'بي وَتَسْتَجيبَ لي','بي وَتَسْتَجيبَ لي',0,1,1.6,'ب000',9),(109947,'بَأساً','بَأساً',0,0,0.4,'ب000',9),(109948,'بَأساً وَاَشَدُّ','بَأساً وَاَشَدُّ',0,1,1.5333,'ب000',9),(109949,'بَأساً وَاَشَدُّ تَنْكيلاً','بَأساً وَاَشَدُّ تَنْكيلاً',0,1,1.8667,'ب000',9),(109950,'بَأسَ','بَأسَ',0,0,0.3333,'ب000',9),(109951,'بَأسَ كُلِّ','بَأسَ كُلِّ',0,1,1.3667,'ب000',9),(109952,'بَأسَ كُلِّ باغٍ','بَأسَ كُلِّ باغٍ',0,1,1.5333,'ب000',9),(109953,'بَحْرٌ','بَحْرٌ',0,0,0.4,'ب000',9),(109954,'بَحْرٌ وَلا','بَحْرٌ وَلا',0,1,1.3667,'ب000',9),(109955,'بَحْرٌ وَلا يَكُنُّ','بَحْرٌ وَلا يَكُنُّ',0,1,1.6333,'ب000',9),(109956,'بَخيلاً','بَخيلاً',0,0,0.4667,'ب000',9),(109957,'بَخيلاً حينَ','بَخيلاً حينَ',0,1,1.4,'ب000',9),(109958,'بَخيلاً حينَ يَسْتَقْرِضُني','بَخيلاً حينَ يَسْتَقْرِضُني',0,1,1.9,'ب000',9),(109959,'بَدَداً','بَدَداً',0,0,0.4667,'ب000',9),(109960,'بَدَداً وَاَحْصِهِمْ','بَدَداً وَاَحْصِهِمْ',0,1,1.6667,'ب000',9),(109961,'بَدَداً وَاَحْصِهِمْ عَدَداً','بَدَداً وَاَحْصِهِمْ عَدَداً',0,1,1.9333,'ب000',9),(109962,'بَدَني وَاَوْسِعْ','بَدَني وَاَوْسِعْ',0,1,1.5667,'ب000',9),(109963,'بَدَني وَاَوْسِعْ لي','بَدَني وَاَوْسِعْ لي',0,1,1.6667,'ب000',9),(109964,'بَرَقَتْ','بَرَقَتْ',0,0,0.5333,'ب000',9),(109965,'بَرَقَتْ عَلى','بَرَقَتْ عَلى',0,1,1.4333,'ب000',9),(109966,'بَرَقَتْ عَلى مُحَمَّدٍ','بَرَقَتْ عَلى مُحَمَّدٍ',0,1,1.7667,'ب000',9),(109967,'بَرِحْتُ','بَرِحْتُ',0,0,0.5333,'ب000',9),(109968,'بَرِحْتُ مِنْ','بَرِحْتُ مِنْ',0,1,1.4333,'ب000',9),(109969,'بَرِحْتُ مِنْ بابِكَ','بَرِحْتُ مِنْ بابِكَ',0,1,1.6667,'ب000',9),(109970,'بَرٌّ','بَرٌّ',0,0,0.3333,'ب000',9),(109971,'بَرٌّ وَلا','بَرٌّ وَلا',0,1,1.3333,'ب000',9),(109972,'بَرٌّ وَلا بَحْرٌ','بَرٌّ وَلا بَحْرٌ',0,1,1.5667,'ب000',9),(109973,'بَرَّدْتُ','بَرَّدْتُ',0,0,0.6,'ب000',9),(109974,'بَرَّدْتُ اَلَمَ','بَرَّدْتُ اَلَمَ',0,1,1.5333,'ب000',9),(109975,'بَرَّدْتُ اَلَمَ الْخَوْفِ','بَرَّدْتُ اَلَمَ الْخَوْفِ',0,1,1.8667,'ب000',9),(109976,'بَسَطَ','بَسَطَ',0,0,0.4,'ب000',9),(109977,'بَسَطَ اَمَلي','بَسَطَ اَمَلي',0,1,1.4333,'ب000',9),(109978,'بَسَطَ اَمَلي وَشُكْرَكَ','بَسَطَ اَمَلي وَشُكْرَكَ',0,1,1.8,'ب000',9),(109979,'بَسْطِ','بَسْطِ',0,0,0.4,'ب000',9),(109980,'بَسْطِ لِساني','بَسْطِ لِساني',0,1,1.4333,'ب000',9),(109981,'بَسْطِ لِساني اَفَبِلِساني','بَسْطِ لِساني اَفَبِلِساني',0,1,1.8667,'ب000',9),(109982,'بَصيرَةً','بَصيرَةً',0,0,0.5333,'ب000',9),(109983,'بَصيرَةً في','بَصيرَةً في',0,1,1.3667,'ب000',9),(109984,'بَصيرَةً في دينِكَ','بَصيرَةً في دينِكَ',0,1,1.6,'ب000',9),(109985,'بَصَري وَاَنْ','بَصَري وَاَنْ',0,1,1.4333,'ب000',9),(109986,'بَصَري وَاَنْ اَحْفَظَ','بَصَري وَاَنْ اَحْفَظَ',0,1,1.7333,'ب000',9),(109987,'بَصَري وَاِلى','بَصَري وَاِلى',0,1,1.4333,'ب000',9),(109988,'بَصَري وَاِلى مَعْرُوفِكَ','بَصَري وَاِلى مَعْرُوفِكَ',0,1,1.8333,'ب000',9),(109989,'بَصَرَهُ','بَصَرَهُ',0,0,0.5333,'ب000',9),(109990,'بَصَرَهُ الظُّلْمَةُ','بَصَرَهُ الظُّلْمَةُ',0,1,1.6667,'ب000',9),(109991,'بَصَرَهُ الظُّلْمَةُ وَلا','بَصَرَهُ الظُّلْمَةُ وَلا',0,1,1.8333,'ب000',9),(109992,'بَطيـئاً','بَطيـئاً',0,0,0.5333,'ب000',9),(109993,'بَطيـئاً حينَ','بَطيـئاً حينَ',0,1,1.4333,'ب000',9),(109994,'بَطيـئاً حينَ يَدْعوُني','بَطيـئاً حينَ يَدْعوُني',0,1,1.7667,'ب000',9),(109995,'بَطَراً','بَطَراً',0,0,0.4667,'ب000',9),(109996,'بَطَراً وَاجْعَلْني','بَطَراً وَاجْعَلْني',0,1,1.6333,'ب000',9),(109997,'بَطَراً وَاجْعَلْني لَكَ','بَطَراً وَاجْعَلْني لَكَ',0,1,1.8,'ب000',9),(109998,'بَطَنَ','بَطَنَ',0,0,0.4,'ب000',9),(109999,'بَطَنَ وَاَعُوذُ','بَطَنَ وَاَعُوذُ',0,1,1.5333,'ب000',9),(110000,'بَطَنَ وَاَعُوذُ بِكَ','بَطَنَ وَاَعُوذُ بِكَ',0,1,1.7,'ب000',9),(110001,'بَعيداً','بَعيداً',0,0,0.4667,'ب000',9),(110002,'بَعيداً وَخَسِرُوا','بَعيداً وَخَسِرُوا',0,1,1.6,'ب000',9),(110003,'بَعيداً وَخَسِرُوا خُسْراناً','بَعيداً وَخَسِرُوا خُسْراناً',0,1,1.9333,'ب000',9),(110004,'بَعَثْتَني','بَعَثْتَني',0,0,0.6667,'ب000',9),(110005,'بَعَرَضٍ','بَعَرَضٍ',0,0,0.5333,'ب000',9),(110006,'بَعَرَضٍ وَلا','بَعَرَضٍ وَلا',0,1,1.4333,'ب000',9),(110007,'بَعَرَضٍ وَلا مَرَضٍ','بَعَرَضٍ وَلا مَرَضٍ',0,1,1.6667,'ب000',9),(110008,'بَعَهْدِكَ','بَعَهْدِكَ',0,0,0.6667,'ب000',9),(110009,'بَعَهْدِكَ وَوَعْدِكَ','بَعَهْدِكَ وَوَعْدِكَ',0,1,1.7,'ب000',9),(110010,'بَعَهْدِكَ وَوَعْدِكَ بِرَحْمَتِكَ','بَعَهْدِكَ وَوَعْدِكَ بِرَحْمَتِكَ',0,1,2,'ب000',9),(110011,'بَعُدَ','بَعُدَ',0,0,0.4,'ب000',9),(110012,'بَعُدَ فَلا','بَعُدَ فَلا',0,1,1.3667,'ب000',9),(110013,'بَعُدَ فَلا يُرى','بَعُدَ فَلا يُرى',0,1,1.5333,'ب000',9),(110014,'بَعْدَ الْمَوْتِ','بَعْدَ الْمَوْتِ',0,1,1.5333,'ب000',9),(110015,'بَعْدَ الْمَوْتِ يا','بَعْدَ الْمَوْتِ يا',0,1,1.6333,'ب000',9),(110016,'بَعْدَ اِذْ','بَعْدَ اِذْ',0,1,1.3667,'ب000',15),(110017,'بَعْدَ اِذْ هَدَيْتَنا','بَعْدَ اِذْ هَدَيْتَنا',0,1,1.7333,'ب000',15),(110018,'بَعْدَ سُجُودي','بَعْدَ سُجُودي',0,1,1.4667,'ب000',9),(110019,'بَعْدَ سُجُودي لَكَ','بَعْدَ سُجُودي لَكَ',0,1,1.6333,'ب000',9),(110020,'بَعْدَ عِلمِهِ','بَعْدَ عِلمِهِ',0,1,1.4667,'ب000',9),(110021,'بَعْدَ عِلمِهِ وَالْحَمْدُ','بَعْدَ عِلمِهِ وَالْحَمْدُ',0,1,1.8667,'ب000',9),(110022,'بَعْدَ عِلْمِكَ','بَعْدَ عِلْمِكَ',0,1,1.5,'ب000',9),(110023,'بَعْدَ عِلْمِكَ وَعَلى','بَعْدَ عِلْمِكَ وَعَلى',0,1,1.7333,'ب000',9),(110024,'بَعْدَ قُدْرَتِكَ','بَعْدَ قُدْرَتِكَ',0,1,1.5667,'ب000',9),(110025,'بَعْدَ قُدْرَتِهِ','بَعْدَ قُدْرَتِهِ',0,1,1.5667,'ب000',9),(110026,'بَعْدَ قُدْرَتِهِ وَالْحَمْدُ','بَعْدَ قُدْرَتِهِ وَالْحَمْدُ',0,1,1.9667,'ب000',9),(110027,'بَعْدَها','بَعْدَها',0,0,0.5333,'ب000',9),(110028,'بَعْدَها اَبَداً','بَعْدَها اَبَداً',0,1,1.5333,'ب000',9),(110029,'بَعْدَها اَبَداً فِي','بَعْدَها اَبَداً فِي',0,1,1.6667,'ب000',9),(110030,'بَعْدَهُ','بَعْدَهُ',0,0,0.5333,'ب000',9),(110031,'بَعْدَهُ اَبَداً','بَعْدَهُ اَبَداً',0,1,1.5333,'ب000',9),(110032,'بَعْدَهُ اَبَداً وَاَعْطَيْتَني','بَعْدَهُ اَبَداً وَاَعْطَيْتَني',0,1,2,'ب000',9),(110033,'بَعْدَهُ سِواكَ','بَعْدَهُ سِواكَ',0,1,1.5,'ب000',9),(110034,'بَعْدَهُ سِواكَ تَزيدُني','بَعْدَهُ سِواكَ تَزيدُني',0,1,1.8,'ب000',9),(110035,'بَعْدِ','بَعْدِ',0,0,0.4,'ب000',9),(110036,'بَعْدِ خَوْفِهِ','بَعْدِ خَوْفِهِ',0,1,1.5,'ب000',9),(110037,'بَعْدِ خَوْفِهِ اَمْناً','بَعْدِ خَوْفِهِ اَمْناً',0,1,1.7667,'ب000',9),(110038,'بَعْدِهِ','بَعْدِهِ',0,0,0.5333,'ب000',9),(110039,'بَعْدِهِ اِمامِ','بَعْدِهِ اِمامِ',0,1,1.5,'ب000',9),(110040,'بَعْدِهِ اِمامِ الْمُسْلِمينَ','بَعْدِهِ اِمامِ الْمُسْلِمينَ',0,1,1.9667,'ب000',9),(110041,'بَعْدِهِ وَهُوَ','بَعْدِهِ وَهُوَ',0,1,1.5,'ب000',9),(110042,'بَعْدِهِ وَهُوَ الْعَزيزُ','بَعْدِهِ وَهُوَ الْعَزيزُ',0,1,1.8333,'ب000',9),(110043,'بَقي','بَقي',0,0,0.2667,'ب000',9),(110044,'بَقي وَخُذْ','بَقي وَخُذْ',0,1,1.3667,'ب000',9),(110045,'بَقي وَخُذْ بي','بَقي وَخُذْ بي',0,1,1.4667,'ب000',9),(110046,'بَقِيَ مِنْ عُمْري','بَقِيَ مِنْ عُمْري',0,1,1.6,'ب000',9),(110047,'بَلاءٍ قَدْ','بَلاءٍ قَدْ',0,1,1.3667,'ب000',9),(110048,'بَلاءٍ قَدْ فَكَكْتَها','بَلاءٍ قَدْ فَكَكْتَها',0,1,1.7333,'ب000',9),(110049,'بَلى','بَلى',0,0,0.2667,'ب000',9),(110050,'بَلى اِنَّكَ','بَلى اِنَّكَ',0,1,1.4,'ب000',9),(110051,'بَلى اِنَّكَ لَطيفٌ','بَلى اِنَّكَ لَطيفٌ',0,1,1.6333,'ب000',9),(110052,'بَلِيَّةٌ','بَلِيَّةٌ',0,0,0.6,'ب000',9),(110053,'بَلِيَّةٌ اَزالَتْ','بَلِيَّةٌ اَزالَتْ',0,1,1.6,'ب000',9),(110054,'بَلِيَّةٌ اَزالَتْ قَدَمي','بَلِيَّةٌ اَزالَتْ قَدَمي',0,1,1.8333,'ب000',9),(110055,'بَلِيَّةٍ وَالْفَواحِشِ','بَلِيَّةٍ وَالْفَواحِشِ',0,1,1.7667,'ب000',9),(110056,'بَلِيَّةٍ وَالْفَواحِشِ ما','بَلِيَّةٍ وَالْفَواحِشِ ما',0,1,1.8667,'ب000',9),(110057,'بَلِيَّتَهُ','بَلِيَّتَهُ',0,0,0.7333,'ب000',9),(110058,'بَلِيَّتَهُ يا','بَلِيَّتَهُ يا',0,1,1.4667,'ب000',9),(110059,'بَلِيَّتَهُ يا اَرْحَمَ','بَلِيَّتَهُ يا اَرْحَمَ',0,1,1.7667,'ب000',9),(110060,'بَلَّغْتَهُ','بَلَّغْتَهُ',0,0,0.7333,'ب000',9),(110061,'بَلَّغْتَهُ اِيّاها','بَلَّغْتَهُ اِيّاها',0,1,1.6333,'ب000',9),(110062,'بَلَّغْتَهُ اِيّاها وَاَكْرَمْتَهُ','بَلَّغْتَهُ اِيّاها وَاَكْرَمْتَهُ',0,1,2,'ب000',9),(110063,'بَلْ','بَلْ',0,0,0.2667,'ب000',9),(110064,'بَلْ بِالتَّعاهُدِ','بَلْ بِالتَّعاهُدِ',0,1,1.6,'ب000',9),(110065,'بَلْ بِالتَّعاهُدِ والتَّحَفُّظِ','بَلْ بِالتَّعاهُدِ والتَّحَفُّظِ',0,1,2,'ب000',9),(110066,'بَلْ بِفَضْلِكَ','بَلْ بِفَضْلِكَ',0,1,1.5,'ب000',9),(110067,'بَلْ بِفَضْلِكَ عَلَيْنا','بَلْ بِفَضْلِكَ عَلَيْنا',0,1,1.8,'ب000',9),(110068,'بَلْ كَيْفَ','بَلْ كَيْفَ',0,1,1.3667,'ب000',9),(110069,'بَلْ كَيْفَ يَضيقُ','بَلْ كَيْفَ يَضيقُ',0,1,1.6,'ب000',9),(110070,'بَلْ لأَِنَّكَ','بَلْ لأَِنَّكَ',0,1,1.4667,'ب000',9),(110071,'بَلْ لأَِنَّكَ يا','بَلْ لأَِنَّكَ يا',0,1,1.5667,'ب000',9),(110072,'بَلْ لَكَ','بَلْ لَكَ',0,1,1.3,'ب000',9),(110073,'بَلْ لَكَ الْحَمْدُ','بَلْ لَكَ الْحَمْدُ',0,1,1.6333,'ب000',9),(110074,'بَلْ لِثِقَتي','بَلْ لِثِقَتي',0,1,1.4333,'ب000',9),(110075,'بَلْ لِثِقَتي بِكَرَمِكَ','بَلْ لِثِقَتي بِكَرَمِكَ',0,1,1.8,'ب000',9),(110076,'بَهائِكَ','بَهائِكَ',0,0,0.5333,'ب000',9),(110077,'بَهائِكَ بَهِيٌّ','بَهائِكَ بَهِيٌّ',0,1,1.5333,'ب000',9),(110078,'بَهائِكَ بَهِيٌّ اَللّـهُمَّ','بَهائِكَ بَهِيٌّ اَللّـهُمَّ',0,1,1.9333,'ب000',9),(110079,'بَهائِكَ بِاَبْهاهُ','بَهائِكَ بِاَبْهاهُ',0,1,1.6333,'ب000',9),(110080,'بَهائِكَ بِاَبْهاهُ وَكُلُّ','بَهائِكَ بِاَبْهاهُ وَكُلُّ',0,1,1.9,'ب000',9),(110081,'بَهِيٌّ','بَهِيٌّ',0,0,0.4667,'ب000',9),(110082,'بَهِيٌّ اَللّـهُمَّ','بَهِيٌّ اَللّـهُمَّ',0,1,1.6333,'ب000',9),(110083,'بَهِيٌّ اَللّـهُمَّ اِنّي','بَهِيٌّ اَللّـهُمَّ اِنّي',0,1,1.8333,'ب000',9),(110084,'بَيِّضْ','بَيِّضْ',0,0,0.4667,'ب000',9),(110085,'بَيِّضْ وَجْهِي','بَيِّضْ وَجْهِي',0,1,1.5,'ب000',9),(110086,'بَيِّضْ وَجْهِي يا','بَيِّضْ وَجْهِي يا',0,1,1.6,'ب000',9),(110087,'بَيْتِكَ الْحرامِ','بَيْتِكَ الْحرامِ',0,1,1.5667,'ب000',9),(110088,'بَيْتِكَ الْحرامِ وَقَتْلاً','بَيْتِكَ الْحرامِ وَقَتْلاً',0,1,1.9,'ب000',9),(110089,'بَيْتِكَ الْحَرامِ سَبيلاً','بَيْتِكَ الْحَرامِ سَبيلاً',0,1,1.8667,'ب000',9),(110090,'بَيْتِكَ الْحَرامِ فِي','بَيْتِكَ الْحَرامِ فِي',0,1,1.7333,'ب000',9),(110091,'بَيْتِكَ وَزِيارَةَ','بَيْتِكَ وَزِيارَةَ',0,1,1.6333,'ب000',9),(110092,'بَيْتِكَ وَزِيارَةَ قَبْرِ','بَيْتِكَ وَزِيارَةَ قَبْرِ',0,1,1.8667,'ب000',9),(110093,'بَيْتِهِ الاَبْرارِ','بَيْتِهِ الاَبْرارِ',0,1,1.6333,'ب000',9),(110094,'بَيْتِهِ الاَبْرارِ الطّاهِرينَ','بَيْتِهِ الاَبْرارِ الطّاهِرينَ',0,1,2,'ب000',9),(110095,'بَيْتِهِ اَللّـهُمَّ','بَيْتِهِ اَللّـهُمَّ',0,1,1.6667,'ب000',9),(110096,'بَيْتِهِ اَللّـهُمَّ مَكِّنْ','بَيْتِهِ اَللّـهُمَّ مَكِّنْ',0,1,1.9333,'ب000',9),(110097,'بَيْتِهِ اِنَّكَ','بَيْتِهِ اِنَّكَ',0,1,1.5333,'ب000',9),(110098,'بَيْتِهِ اِنَّكَ قَريبٌ','بَيْتِهِ اِنَّكَ قَريبٌ',0,1,1.7667,'ب000',9),(110099,'بَيْتِهِ وَاَنْ تُفَرِّجَ','بَيْتِهِ وَاَنْ تُفَرِّجَ',0,1,1.8333,'ب000',9),(110100,'بَيْني وَبَيْنَ الأَبْرارِ','بَيْني وَبَيْنَ الأَبْرارِ',0,1,1.8667,'ب000',9),(110101,'بَيْني وَبَيْنَ الْمُصْطَفى','بَيْني وَبَيْنَ الْمُصْطَفى',0,1,1.9,'ب000',9),(110102,'بَيْني وَبَيْنَ خِدْمَتِكَ','بَيْني وَبَيْنَ خِدْمَتِكَ',0,1,1.8667,'ب000',9),(110103,'بَيْني وَبَيْنَ ذَنْبِيَ','بَيْني وَبَيْنَ ذَنْبِيَ',0,1,1.8,'ب000',9),(110104,'بَيْني وَبَيْنَ شيء','بَيْني وَبَيْنَ شيء',0,1,1.6333,'ب000',9),(110105,'بَيْنَ','بَيْنَ',0,0,0.4,'ب000',9),(110106,'بَيْنَ ذَيْنِ','بَيْنَ ذَيْنِ',0,1,1.4333,'ب000',9),(110107,'بَيْنَ ذَيْنِ وَذَيْنِ','بَيْنَ ذَيْنِ وَذَيْنِ',0,1,1.7333,'ب000',9),(110108,'بَيْنَ يَدَي','بَيْنَ يَدَي',0,1,1.4,'ب000',9),(110109,'بَيْنَ يَدَي رَحْمَتِهِ','بَيْنَ يَدَي رَحْمَتِهِ',0,1,1.7667,'ب000',9),(110110,'بَيْنَ يَدَيْكَ','بَيْنَ يَدَيْكَ',0,1,1.5,'ب000',9),(110111,'بَيْنَ يَدَيْكَ ذُلَّ','بَيْنَ يَدَيْكَ ذُلَّ',0,1,1.7,'ب000',9),(110112,'بَيْنَ يَدَيْكَ نَسْتَغْفِرُكَ','بَيْنَ يَدَيْكَ نَسْتَغْفِرُكَ',0,1,2,'ب000',9),(110113,'بَيْنَ يَدَيْكَ وَناجَيْتُكَ','بَيْنَ يَدَيْكَ وَناجَيْتُكَ',0,1,1.9333,'ب000',9),(110114,'بَيْنَ يَدَيْكَ يَقْرَعُ','بَيْنَ يَدَيْكَ يَقْرَعُ',0,1,1.8,'ب000',9),(110115,'بَيْنَنا','بَيْنَنا',0,0,0.5333,'ب000',9),(110116,'بَيْنَنا وَبَيْنَهُمْ','بَيْنَنا وَبَيْنَهُمْ',0,1,1.7,'ب000',9),(110117,'بَيْنَنا وَبَيْنَهُمْ بِالْخَيْراتِ','بَيْنَنا وَبَيْنَهُمْ بِالْخَيْراتِ',0,1,2,'ب000',9),(110118,'بَيْنَهُنَّ اِلـٰهٌ','بَيْنَهُنَّ اِلـٰهٌ',0,1,1.6333,'ب000',9),(110119,'بَيْنَهُنَّ اِلـٰهٌ يُعْبَدُ','بَيْنَهُنَّ اِلـٰهٌ يُعْبَدُ',0,1,1.9333,'ب000',9),(110120,'بَيْنِ','بَيْنِ',0,0,0.4,'ب000',13),(110121,'بَيْنِ الأَشْهادِ','بَيْنِ الأَشْهادِ',0,1,1.5667,'ب000',9),(110122,'بَيْنِ الأَشْهادِ وَدَلَلْتَ','بَيْنِ الأَشْهادِ وَدَلَلْتَ',0,1,1.9333,'ب000',9),(110123,'بَيْنِ يَدَيْهِ','بَيْنِ يَدَيْهِ',0,1,1.5,'ب000',9),(110124,'بَيْنِ يَدَيْهِ وَمِنْ','بَيْنِ يَدَيْهِ وَمِنْ',0,1,1.7333,'ب000',9),(110125,'بُشِّرْتُ','بُشِّرْتُ',0,0,0.6,'ب000',9),(110126,'بُشِّرْتُ بِها','بُشِّرْتُ بِها',0,1,1.4667,'ب000',9),(110127,'بُشِّرْتُ بِها خَرَجْتُ','بُشِّرْتُ بِها خَرَجْتُ',0,1,1.7667,'ب000',9),(110128,'بُشْراً','بُشْراً',0,0,0.4667,'ب000',9),(110129,'بُشْراً بَيْنَ','بُشْراً بَيْنَ',0,1,1.4667,'ب000',9),(110130,'بُشْراً بَيْنَ يَدَي','بُشْراً بَيْنَ يَدَي',0,1,1.6667,'ب000',9),(110131,'بِآلائِكَ','بِآلائِكَ',0,0,0.6,'ب000',9),(110132,'بِآلائِكَ فَسُبْحانَكَ','بِآلائِكَ فَسُبْحانَكَ',0,1,1.7333,'ب000',9),(110133,'بِآلائِكَ فَسُبْحانَكَ ما','بِآلائِكَ فَسُبْحانَكَ ما',0,1,1.8333,'ب000',9),(110134,'بِآياتِكَ','بِآياتِكَ',0,0,0.6,'ب000',9),(110135,'بِآياتِكَ كُلِّها','بِآياتِكَ كُلِّها',0,1,1.5667,'ب000',9),(110136,'بِآياتِكَ كُلِّها اَللّـهُمَّ','بِآياتِكَ كُلِّها اَللّـهُمَّ',0,1,1.9667,'ب000',9),(110137,'بِأَحْسَنِهِ','بِأَحْسَنِهِ',0,0,0.8,'ب000',9),(110138,'بِأَحْسَنِهِ وَاجْعَلْ','بِأَحْسَنِهِ وَاجْعَلْ',0,1,1.7333,'ب000',9),(110139,'بِأَحْسَنِهِ وَاجْعَلْ ثَوابي','بِأَحْسَنِهِ وَاجْعَلْ ثَوابي',0,1,1.9667,'ب000',9),(110140,'بِأَسْوَءِ','بِأَسْوَءِ',0,0,0.6667,'ب000',9),(110141,'بِأَسْوَءِ عَمَلي','بِأَسْوَءِ عَمَلي',0,1,1.5667,'ب000',9),(110142,'بِأَسْوَءِ عَمَلي فَاِنَّ','بِأَسْوَءِ عَمَلي فَاِنَّ',0,1,1.8333,'ب000',9),(110143,'بِأَلْوانِ','بِأَلْوانِ',0,0,0.6667,'ب000',9),(110144,'بِأَلْوانِ الْعَذابِ','بِأَلْوانِ الْعَذابِ',0,1,1.6667,'ب000',9),(110145,'بِأَلْوانِ الْعَذابِ سُبْحـانَ','بِأَلْوانِ الْعَذابِ سُبْحـانَ',0,1,2,'ب000',9),(110146,'بِأَهْنَئِهِ','بِأَهْنَئِهِ',0,0,0.8,'ب000',9),(110147,'بِأَهْنَئِهِ وَكُلُّ','بِأَهْنَئِهِ وَكُلُّ',0,1,1.6667,'ب000',9),(110148,'بِأَهْنَئِهِ وَكُلُّ عَطائكَ','بِأَهْنَئِهِ وَكُلُّ عَطائكَ',0,1,1.9333,'ب000',9),(110149,'بِأَوْلِيائِكَ','بِأَوْلِيائِكَ',0,0,0.9333,'ب000',9),(110150,'بِأَوْلِيائِكَ الصّالِحينَ','بِأَوْلِيائِكَ الصّالِحينَ',0,1,1.8667,'ب000',9),(110151,'بِأَوْلِيائِكَ الصّالِحينَ مُحَمَّد','بِأَوْلِيائِكَ الصّالِحينَ مُحَمَّد',0,1,2,'ب000',9),(110152,'بِإِذْنِكَ','بِإِذْنِكَ',0,0,0.6667,'ب000',9),(110153,'بِإِذْنِكَ اِنَّكَ','بِإِذْنِكَ اِنَّكَ',0,1,1.6,'ب000',9),(110154,'بِإِذْنِكَ اِنَّكَ تَهْدي','بِإِذْنِكَ اِنَّكَ تَهْدي',0,1,1.8333,'ب000',9),(110155,'بِاسْمِكَ','بِاسْمِكَ',0,0,0.6,'ب000',9),(110156,'بِاسْمِكَ بِسْمِ','بِاسْمِكَ بِسْمِ',0,1,1.5333,'ب000',9),(110157,'بِاسْمِكَ بِسْمِ الله','بِاسْمِكَ بِسْمِ الله',0,1,1.7,'ب000',9),(110158,'بِالأَصْفادِ','بِالأَصْفادِ',0,0,0.8,'ب000',9),(110159,'بِالأَصْفادِ وَمَنَعْتَني','بِالأَصْفادِ وَمَنَعْتَني',0,1,1.8333,'ب000',9),(110160,'بِالأَصْفادِ وَمَنَعْتَني سَيْبَكَ','بِالأَصْفادِ وَمَنَعْتَني سَيْبَكَ',0,1,2,'ب000',9),(110161,'بِالإِحْسانِ','بِالإِحْسانِ',0,0,0.8,'ب000',9),(110162,'بِالإِحْسانِ اِلىَّ','بِالإِحْسانِ اِلىَّ',0,1,1.6333,'ب000',9),(110163,'بِالإِحْسانِ اِلىَّ ما','بِالإِحْسانِ اِلىَّ ما',0,1,1.7333,'ب000',9),(110164,'بِالإِحْسانِ نِعَماً','بِالإِحْسانِ نِعَماً',0,1,1.6667,'ب000',9),(110165,'بِالإِحْسانِ نِعَماً وَتَعْفُو','بِالإِحْسانِ نِعَماً وَتَعْفُو',0,1,2,'ب000',9),(110166,'بِالإِحْسَانِ','بِالإِحْسَانِ',0,0,0.8667,'ب000',9),(110167,'بِالإِحْسَانِ اِحْساناً','بِالإِحْسَانِ اِحْساناً',0,1,1.7667,'ب000',9),(110168,'بِالإِحْسَانِ اِحْساناً وَبِالسَّيِّئاتِ','بِالإِحْسَانِ اِحْساناً وَبِالسَّيِّئاتِ',0,1,2,'ب000',9),(110169,'بِالاَضْعافِ','بِالاَضْعافِ',0,0,0.8,'ب000',9),(110170,'بِالاَضْعافِ الْكَثيرَةِ','بِالاَضْعافِ الْكَثيرَةِ',0,1,1.8,'ب000',9),(110171,'بِالاَضْعافِ الْكَثيرَةِ والاَجْرِ','بِالاَضْعافِ الْكَثيرَةِ والاَجْرِ',0,1,2,'ب000',9),(110172,'بِالتَّسْويفِ','بِالتَّسْويفِ',0,0,0.8667,'ب000',9),(110173,'بِالتَّسْويفِ وَالآمالِ','بِالتَّسْويفِ وَالآمالِ',0,1,1.7667,'ب000',9),(110174,'بِالتَّسْويفِ وَالآمالِ عُمْري','بِالتَّسْويفِ وَالآمالِ عُمْري',0,1,2,'ب000',9),(110175,'بِالتَّعاهُدِ','بِالتَّعاهُدِ',0,0,0.8667,'ب000',9),(110176,'بِالتَّعاهُدِ والتَّحَفُّظِ','بِالتَّعاهُدِ والتَّحَفُّظِ',0,1,1.9,'ب000',9),(110177,'بِالتَّعاهُدِ والتَّحَفُّظِ لَكَ','بِالتَّعاهُدِ والتَّحَفُّظِ لَكَ',0,1,2,'ب000',9),(110178,'بِالذُّنُوبِ','بِالذُّنُوبِ',0,0,0.8,'ب000',9),(110179,'بِالذُّنُوبِ خَيْرُكَ','بِالذُّنُوبِ خَيْرُكَ',0,1,1.7,'ب000',9),(110180,'بِالذُّنُوبِ خَيْرُكَ اِلَيْنا','بِالذُّنُوبِ خَيْرُكَ اِلَيْنا',0,1,2,'ب000',9),(110181,'بِالرَّحْمَةِ','بِالرَّحْمَةِ',0,0,0.8667,'ب000',13),(110182,'بِالرَّحْمَةِ فَوَ','بِالرَّحْمَةِ فَوَ',0,1,1.6,'ب000',9),(110183,'بِالرَّحْمَةِ فَوَ عِزَّتِكَ','بِالرَّحْمَةِ فَوَ عِزَّتِكَ',0,1,1.9333,'ب000',9),(110184,'بِالسُّؤالِ','بِالسُّؤالِ',0,0,0.7333,'ب000',9),(110185,'بِالسُّؤالِ وَتَمْنَعَ','بِالسُّؤالِ وَتَمْنَعَ',0,1,1.7333,'ب000',9),(110186,'بِالصَّفْحِ','بِالصَّفْحِ',0,0,0.7333,'ب000',9),(110187,'بِالصَّفْحِ الْقَديمِ','بِالصَّفْحِ الْقَديمِ',0,1,1.7,'ب000',9),(110188,'بِالصَّفْحِ الْقَديمِ وَالْفَضْلِ','بِالصَّفْحِ الْقَديمِ وَالْفَضْلِ',0,1,2,'ب000',9),(110189,'بِالصَّلاةِ','بِالصَّلاةِ',0,0,0.7333,'ب000',9),(110190,'بِالصَّلاةِ الَّتي','بِالصَّلاةِ الَّتي',0,1,1.6,'ب000',9),(110191,'بِالصَّلاةِ الَّتي تُحِبُّ','بِالصَّلاةِ الَّتي تُحِبُّ',0,1,1.8667,'ب000',9),(110192,'بِالصِّدْقِ وَحَبيبِكَ','بِالصِّدْقِ وَحَبيبِكَ',0,1,1.7333,'ب000',9),(110193,'بِالصِّدْقِ وَحَبيبِكَ وَصَلِّ','بِالصِّدْقِ وَحَبيبِكَ وَصَلِّ',0,1,2,'ب000',9),(110194,'بِالصِّدْقِ وَعَلى','بِالصِّدْقِ وَعَلى',0,1,1.6,'ب000',9),(110195,'بِالصِّدْقِ وَعَلى رُسُلِكَ','بِالصِّدْقِ وَعَلى رُسُلِكَ',0,1,1.9,'ب000',9),(110196,'بِاللهِ','بِاللهِ',0,0,0.4667,'ب000',15),(110197,'بِاللهِ وَضَلُّوا','بِاللهِ وَضَلُّوا',0,1,1.5667,'ب000',9),(110198,'بِاللهِ وَضَلُّوا ضَلالاً','بِاللهِ وَضَلُّوا ضَلالاً',0,1,1.8333,'ب000',9),(110199,'بِاللَّطيفِ','بِاللَّطيفِ',0,0,0.7333,'ب000',9),(110200,'بِاللَّطيفِ بَلى','بِاللَّطيفِ بَلى',0,1,1.5333,'ب000',9),(110201,'بِاللَّطيفِ بَلى اِنَّكَ','بِاللَّطيفِ بَلى اِنَّكَ',0,1,1.8,'ب000',9),(110202,'بِاللَّيْلِ وَالنَّهارِ ما','بِاللَّيْلِ وَالنَّهارِ ما',0,1,1.8667,'ب000',9),(110203,'بِاللَّيْلِ وَسارِبٌ','بِاللَّيْلِ وَسارِبٌ',0,1,1.6667,'ب000',9),(110204,'بِاللَّيْلِ وَسارِبٌ بِالنَّهارِ','بِاللَّيْلِ وَسارِبٌ بِالنَّهارِ',0,1,2,'ب000',9),(110205,'بِالنّارِ','بِالنّارِ',0,0,0.6,'ب000',9),(110206,'بِالنّارِ بَعْدَ','بِالنّارِ بَعْدَ',0,1,1.5333,'ب000',9),(110207,'بِالنّارِ بَعْدَ سُجُودي','بِالنّارِ بَعْدَ سُجُودي',0,1,1.8,'ب000',9),(110208,'بِالنّارِ وَاَنْتَ','بِالنّارِ وَاَنْتَ',0,1,1.6,'ب000',9),(110209,'بِالنّارِ وَاَنْتَ مَوْضِعُ','بِالنّارِ وَاَنْتَ مَوْضِعُ',0,1,1.9,'ب000',9),(110210,'بِالنَّهارِ','بِالنَّهارِ',0,0,0.7333,'ب000',9),(110211,'بِالنَّهارِ لَهُ','بِالنَّهارِ لَهُ',0,1,1.5333,'ب000',9),(110212,'بِالنَّهارِ لَهُ مُعَقِّباتٌ','بِالنَّهارِ لَهُ مُعَقِّباتٌ',0,1,1.9333,'ب000',9),(110213,'بِالنِّعَمِ','بِالنِّعَمِ',0,0,0.7333,'ب000',9),(110214,'بِالنِّعَمِ وَنُعارِضُكَ','بِالنِّعَمِ وَنُعارِضُكَ',0,1,1.8,'ب000',9),(110215,'بِالنِّعَمِ وَنُعارِضُكَ بِالذُّنُوبِ','بِالنِّعَمِ وَنُعارِضُكَ بِالذُّنُوبِ',0,1,2,'ب000',9),(110216,'بِالْبُكاءِ','بِالْبُكاءِ',0,0,0.7333,'ب000',9),(110217,'بِالْبُكاءِ عَلى','بِالْبُكاءِ عَلى',0,1,1.5333,'ب000',9),(110218,'بِالْبُكاءِ عَلى نَفْسي','بِالْبُكاءِ عَلى نَفْسي',0,1,1.7667,'ب000',9),(110219,'بِالْجَنَّةِ وَخَيْرِ','بِالْجَنَّةِ وَخَيْرِ',0,1,1.7,'ب000',9),(110220,'بِالْجَنَّةِ وَخَيْرِ الدُّنْيا','بِالْجَنَّةِ وَخَيْرِ الدُّنْيا',0,1,2,'ب000',9),(110221,'بِالْجَنَّةِ وَهذا','بِالْجَنَّةِ وَهذا',0,1,1.6,'ب000',9),(110222,'بِالْجَنَّةِ وَهذا شَهْرٌ','بِالْجَنَّةِ وَهذا شَهْرٌ',0,1,1.8333,'ب000',9),(110223,'بِالْجُودِ','بِالْجُودِ',0,0,0.6667,'ب000',9),(110224,'بِالْجُودِ يَدَهُ','بِالْجُودِ يَدَهُ',0,1,1.5667,'ب000',9),(110225,'بِالْجُودِ يَدَهُ الَّذي','بِالْجُودِ يَدَهُ الَّذي',0,1,1.8,'ب000',9),(110226,'بِالْحُسْنى','بِالْحُسْنى',0,0,0.7333,'ب000',9),(110227,'بِالْحُسْنى وَبارِكْ','بِالْحُسْنى وَبارِكْ',0,1,1.6667,'ب000',9),(110228,'بِالْحُسْنى وَبارِكْ لي','بِالْحُسْنى وَبارِكْ لي',0,1,1.7667,'ب000',9),(110229,'بِالْخَيْراتِ','بِالْخَيْراتِ',0,0,0.8667,'ب000',9),(110230,'بِالْخَيْراتِ اَللّـهُمَّ','بِالْخَيْراتِ اَللّـهُمَّ',0,1,1.8333,'ب000',9),(110231,'بِالْخَيْراتِ اَللّـهُمَّ اغْفِرْ','بِالْخَيْراتِ اَللّـهُمَّ اغْفِرْ',0,1,2,'ب000',9),(110232,'بِالْخَيْرِ','بِالْخَيْرِ',0,0,0.7333,'ب000',9),(110233,'بِالْخَيْرِ مَنْ','بِالْخَيْرِ مَنْ',0,1,1.5333,'ب000',9),(110234,'بِالْخَيْرِ مَنْ لَمْ','بِالْخَيْرِ مَنْ لَمْ',0,1,1.7,'ب000',9),(110235,'بِالْعَطِيّاتِ','بِالْعَطِيّاتِ',0,0,0.9333,'ب000',9),(110236,'بِالْعَطِيّاتِ عَلى','بِالْعَطِيّاتِ عَلى',0,1,1.6333,'ب000',9),(110237,'بِالْعَطِيّاتِ عَلى اَهْلِ','بِالْعَطِيّاتِ عَلى اَهْلِ',0,1,1.8667,'ب000',9),(110238,'بِالْعَفْوِ','بِالْعَفْوِ',0,0,0.7333,'ب000',9),(110239,'بِالْعَفْوِ وَاِنْ','بِالْعَفْوِ وَاِنْ',0,1,1.6,'ب000',9),(110240,'بِالْعَفْوِ وَاِنْ عَذَّبْتَ','بِالْعَفْوِ وَاِنْ عَذَّبْتَ',0,1,1.9333,'ب000',9),(110241,'بِالْعَمَلِ','بِالْعَمَلِ',0,0,0.7333,'ب000',9),(110242,'بِالْعَمَلِ الصّالِحِ','بِالْعَمَلِ الصّالِحِ',0,1,1.7,'ب000',9),(110243,'بِالْعَمَلِ الصّالِحِ لِضَجْعَتي','بِالْعَمَلِ الصّالِحِ لِضَجْعَتي',0,1,2,'ب000',9),(110244,'بِالْقُدْرَةِ','بِالْقُدْرَةِ',0,0,0.8667,'ب000',9),(110245,'بِالْقُدْرَةِ الَّتي','بِالْقُدْرَةِ الَّتي',0,1,1.6667,'ب000',9),(110246,'بِالْقُدْرَةِ الَّتي اسْتَطَلْتَ','بِالْقُدْرَةِ الَّتي اسْتَطَلْتَ',0,1,2,'ب000',9),(110247,'بِالْقِسْطِ','بِالْقِسْطِ',0,0,0.7333,'ب000',9),(110248,'بِالْقِسْطِ مِنْ','بِالْقِسْطِ مِنْ',0,1,1.5333,'ب000',9),(110249,'بِالْقِسْطِ مِنْ أَوْصِياءِ','بِالْقِسْطِ مِنْ أَوْصِياءِ',0,1,1.9,'ب000',9),(110250,'بِالْكَرَمِ','بِالْكَرَمِ',0,0,0.7333,'ب000',9),(110251,'بِالْكَرَمِ مَجْدُهُ','بِالْكَرَمِ مَجْدُهُ',0,1,1.6667,'ب000',9),(110252,'بِالْكَرَمِ مَجْدُهُ الْباسِطِ','بِالْكَرَمِ مَجْدُهُ الْباسِطِ',0,1,2,'ب000',9),(110253,'بِالْكِبْرِياءِ','بِالْكِبْرِياءِ',0,0,1,'ب000',9),(110254,'بِالْكِبْرِياءِ صَلِّ','بِالْكِبْرِياءِ صَلِّ',0,1,1.7,'ب000',9),(110255,'بِالْكِبْرِياءِ صَلِّ عَلى','بِالْكِبْرِياءِ صَلِّ عَلى',0,1,1.8667,'ب000',9),(110256,'بِالْمَعاصي','بِالْمَعاصي',0,0,0.7333,'ب000',9),(110257,'بِالْمَعاصي فَتَعَدَّيْتُ','بِالْمَعاصي فَتَعَدَّيْتُ',0,1,1.8333,'ب000',9),(110258,'بِالْمَعاصي فَتَعَدَّيْتُ وَاَسْقَطْتَني','بِالْمَعاصي فَتَعَدَّيْتُ وَاَسْقَطْتَني',0,1,2,'ب000',9),(110259,'بِاَبْهاهُ','بِاَبْهاهُ',0,0,0.6667,'ب000',9),(110260,'بِاَبْهاهُ وَكُلُّ','بِاَبْهاهُ وَكُلُّ',0,1,1.6,'ب000',9),(110261,'بِاَبْهاهُ وَكُلُّ بَهائِكَ','بِاَبْهاهُ وَكُلُّ بَهائِكَ',0,1,1.9,'ب000',9),(110262,'بِاَتَمِّها','بِاَتَمِّها',0,0,0.7333,'ب000',9),(110263,'بِاَتَمِّها وَكُلُّ','بِاَتَمِّها وَكُلُّ',0,1,1.6333,'ب000',9),(110264,'بِاَتَمِّها وَكُلُّ كَلِماتِكَ','بِاَتَمِّها وَكُلُّ كَلِماتِكَ',0,1,2,'ب000',9),(110265,'بِاَجَلِّهِ','بِاَجَلِّهِ',0,0,0.7333,'ب000',9),(110266,'بِاَجَلِّهِ وَكُلُّ','بِاَجَلِّهِ وَكُلُّ',0,1,1.6333,'ب000',9),(110267,'بِاَجَلِّهِ وَكُلُّ جَلالِكَ','بِاَجَلِّهِ وَكُلُّ جَلالِكَ',0,1,1.9333,'ب000',9),(110268,'بِاَجْمَلِهِ','بِاَجْمَلِهِ',0,0,0.8,'ب000',9),(110269,'بِاَجْمَلِهِ وَكُلُّ','بِاَجْمَلِهِ وَكُلُّ',0,1,1.6667,'ب000',9),(110270,'بِاَجْمَلِهِ وَكُلُّ جَمالِكَ','بِاَجْمَلِهِ وَكُلُّ جَمالِكَ',0,1,1.9667,'ب000',9),(110271,'بِاَحَبِّها','بِاَحَبِّها',0,0,0.7333,'ب000',9),(110272,'بِاَحَبِّها اِلَيْكَ','بِاَحَبِّها اِلَيْكَ',0,1,1.6667,'ب000',9),(110273,'بِاَحَبِّها اِلَيْكَ وَكُلُّ','بِاَحَبِّها اِلَيْكَ وَكُلُّ',0,1,1.9333,'ب000',9),(110274,'بِاَحْسَنِهِ','بِاَحْسَنِهِ',0,0,0.8,'ب000',9),(110275,'بِاَحْسَنِهِ وَكُلُّ','بِاَحْسَنِهِ وَكُلُّ',0,1,1.6667,'ب000',9),(110276,'بِاَحْسَنِهِ وَكُلُّ اِحْسانِكَ','بِاَحْسَنِهِ وَكُلُّ اِحْسانِكَ',0,1,2,'ب000',9),(110277,'بِاَدْوَمِهِ','بِاَدْوَمِهِ',0,0,0.8,'ب000',9),(110278,'بِاَدْوَمِهِ وَكُلُّ','بِاَدْوَمِهِ وَكُلُّ',0,1,1.6667,'ب000',9),(110279,'بِاَدْوَمِهِ وَكُلُّ سُلطانِكَ','بِاَدْوَمِهِ وَكُلُّ سُلطانِكَ',0,1,2,'ب000',9),(110280,'بِاَرْضاهُ','بِاَرْضاهُ',0,0,0.6667,'ب000',9),(110281,'بِاَرْضاهُ وَكُلُّ','بِاَرْضاهُ وَكُلُّ',0,1,1.6,'ب000',9),(110282,'بِاَرْضاهُ وَكُلُّ قَوْلِكَ','بِاَرْضاهُ وَكُلُّ قَوْلِكَ',0,1,1.9,'ب000',9),(110283,'بِاَسْمائِكَ','بِاَسْمائِكَ',0,0,0.8,'ب000',9),(110284,'بِاَسْمائِكَ كُلِّها','بِاَسْمائِكَ كُلِّها',0,1,1.6667,'ب000',9),(110285,'بِاَسْمائِكَ كُلِّها اَللّـهُمَّ','بِاَسْمائِكَ كُلِّها اَللّـهُمَّ',0,1,2,'ب000',9),(110286,'بِاَسْماعِ','بِاَسْماعِ',0,0,0.6667,'ب000',9),(110287,'بِاَسْماعِ وَاَبْصارِ','بِاَسْماعِ وَاَبْصارِ',0,1,1.7,'ب000',9),(110288,'بِاَسْماعِ وَاَبْصارِ اَعْدائي','بِاَسْماعِ وَاَبْصارِ اَعْدائي',0,1,2,'ب000',9),(110289,'بِاَشْرَفِهِ','بِاَشْرَفِهِ',0,0,0.8,'ب000',9),(110290,'بِاَشْرَفِهِ وَكُلُّ','بِاَشْرَفِهِ وَكُلُّ',0,1,1.6667,'ب000',9),(110291,'بِاَشْرَفِهِ وَكُلُّ شَرَفِكَ','بِاَشْرَفِهِ وَكُلُّ شَرَفِكَ',0,1,1.9667,'ب000',9),(110292,'بِاَعَمِّهِ','بِاَعَمِّهِ',0,0,0.7333,'ب000',9),(110293,'بِاَعَمِّهِ وَكُلُّ','بِاَعَمِّهِ وَكُلُّ',0,1,1.6333,'ب000',9),(110294,'بِاَعَمِّهِ وَكُلُّ رِزْقِكَ','بِاَعَمِّهِ وَكُلُّ رِزْقِكَ',0,1,1.9333,'ب000',9),(110295,'بِاَعْجَلِهِ','بِاَعْجَلِهِ',0,0,0.8,'ب000',9),(110296,'بِاَعْجَلِهِ وَكُلُّ','بِاَعْجَلِهِ وَكُلُّ',0,1,1.6667,'ب000',9),(110297,'بِاَعْجَلِهِ وَكُلُّ خَيْرِكَ','بِاَعْجَلِهِ وَكُلُّ خَيْرِكَ',0,1,1.9667,'ب000',9),(110298,'بِاَعْظَمِها','بِاَعْظَمِها',0,0,0.8,'ب000',9),(110299,'بِاَعْظَمِها وَكُلُّ','بِاَعْظَمِها وَكُلُّ',0,1,1.6667,'ب000',9),(110300,'بِاَعْظَمِها وَكُلُّ عَظَمَتِكَ','بِاَعْظَمِها وَكُلُّ عَظَمَتِكَ',0,1,2,'ب000',9),(110301,'بِاَعْلاهُ','بِاَعْلاهُ',0,0,0.6667,'ب000',9),(110302,'بِاَعْلاهُ وَكُلُّ','بِاَعْلاهُ وَكُلُّ',0,1,1.6,'ب000',9),(110303,'بِاَعْلاهُ وَكُلُّ عُلُوِّكَ','بِاَعْلاهُ وَكُلُّ عُلُوِّكَ',0,1,1.9333,'ب000',9),(110304,'بِاَعْمالِنا','بِاَعْمالِنا',0,0,0.8,'ب000',9),(110305,'بِاَعْمالِنا وَلكِنْ','بِاَعْمالِنا وَلكِنْ',0,1,1.6667,'ب000',9),(110306,'بِاَعْمالِنا وَلكِنْ عِلْمُكَ','بِاَعْمالِنا وَلكِنْ عِلْمُكَ',0,1,1.9667,'ب000',9),(110307,'بِاَفْخَرِهِ','بِاَفْخَرِهِ',0,0,0.8,'ب000',9),(110308,'بِاَفْخَرِهِ وَكُلُّ','بِاَفْخَرِهِ وَكُلُّ',0,1,1.6667,'ب000',9),(110309,'بِاَفْخَرِهِ وَكُلُّ مُلْكِكَ','بِاَفْخَرِهِ وَكُلُّ مُلْكِكَ',0,1,1.9667,'ب000',9),(110310,'بِاَفْضَلِ','بِاَفْضَلِ',0,0,0.6667,'ب000',9),(110311,'بِاَفْضَلِ صَلَواتِكَ','بِاَفْضَلِ صَلَواتِكَ',0,1,1.7,'ب000',9),(110312,'بِاَفْضَلِ صَلَواتِكَ يا','بِاَفْضَلِ صَلَواتِكَ يا',0,1,1.8,'ب000',9),(110313,'بِاَفْضَلِ عَوْنِكَ','بِاَفْضَلِ عَوْنِكَ',0,1,1.6333,'ب000',9),(110314,'بِاَفْضَلِ عَوْنِكَ وَوَفِّقْني','بِاَفْضَلِ عَوْنِكَ وَوَفِّقْني',0,1,2,'ب000',9),(110315,'بِاَفْضَلِهِ','بِاَفْضَلِهِ',0,0,0.8,'ب000',9),(110316,'بِاَفْضَلِهِ وَكُلُّ','بِاَفْضَلِهِ وَكُلُّ',0,1,1.6667,'ب000',9),(110317,'بِاَفْضَلِهِ وَكُلُّ فَضْلِكَ','بِاَفْضَلِهِ وَكُلُّ فَضْلِكَ',0,1,1.9667,'ب000',9),(110318,'بِاَقْدَمِهِ','بِاَقْدَمِهِ',0,0,0.8,'ب000',9),(110319,'بِاَقْدَمِهِ وَكُلُّ','بِاَقْدَمِهِ وَكُلُّ',0,1,1.6667,'ب000',9),(110320,'بِاَقْدَمِهِ وَكُلُّ مَنِّكَ','بِاَقْدَمِهِ وَكُلُّ مَنِّكَ',0,1,1.9333,'ب000',9),(110321,'بِاَكْبَرِها','بِاَكْبَرِها',0,0,0.8,'ب000',9),(110322,'بِاَكْبَرِها وَكُلُّ','بِاَكْبَرِها وَكُلُّ',0,1,1.6667,'ب000',9),(110323,'بِاَكْبَرِها وَكُلُّ اَسْمائِكَ','بِاَكْبَرِها وَكُلُّ اَسْمائِكَ',0,1,2,'ب000',9),(110324,'بِاَكْرَمِها','بِاَكْرَمِها',0,0,0.8,'ب000',9),(110325,'بِاَكْرَمِها وَكُلُّ','بِاَكْرَمِها وَكُلُّ',0,1,1.6667,'ب000',9),(110326,'بِاَكْرَمِها وَكُلُّ آياتِكَ','بِاَكْرَمِها وَكُلُّ آياتِكَ',0,1,1.9333,'ب000',9),(110327,'بِاَكْمَلِهِ','بِاَكْمَلِهِ',0,0,0.8,'ب000',9),(110328,'بِاَكْمَلِهِ وَكُلُّ','بِاَكْمَلِهِ وَكُلُّ',0,1,1.6667,'ب000',9),(110329,'بِاَكْمَلِهِ وَكُلُّ كَمالِكَ','بِاَكْمَلِهِ وَكُلُّ كَمالِكَ',0,1,1.9667,'ب000',9),(110330,'بِاَلْسِنَتِنا','بِاَلْسِنَتِنا',0,0,0.9333,'ب000',9),(110331,'بِاَلْسِنَتِنا وَقُلُوبِنا','بِاَلْسِنَتِنا وَقُلُوبِنا',0,1,1.8667,'ب000',9),(110332,'بِاَلْسِنَتِنا وَقُلُوبِنا لِتَعْفُوَ','بِاَلْسِنَتِنا وَقُلُوبِنا لِتَعْفُوَ',0,1,2,'ب000',9),(110333,'بِاَلْسِنَتِهِمْ','بِاَلْسِنَتِهِمْ',0,0,1,'ب000',9),(110334,'بِاَلْسِنَتِهِمْ لِيَحْقِنُوا','بِاَلْسِنَتِهِمْ لِيَحْقِنُوا',0,1,1.9667,'ب000',9),(110335,'بِاَلْسِنَتِهِمْ لِيَحْقِنُوا بِهِ','بِاَلْسِنَتِهِمْ لِيَحْقِنُوا بِهِ',0,1,2,'ب000',9),(110336,'بِاَمْرِكَ','بِاَمْرِكَ',0,0,0.6667,'ب000',9),(110337,'بِاَمْرِكَ مُسْتَخِفٌّ','بِاَمْرِكَ مُسْتَخِفٌّ',0,1,1.7333,'ب000',9),(110338,'بِاَمْرِكَ مُسْتَخِفٌّ وَلا','بِاَمْرِكَ مُسْتَخِفٌّ وَلا',0,1,1.9,'ب000',9),(110339,'بِاَمْضاها','بِاَمْضاها',0,0,0.6667,'ب000',9),(110340,'بِاَمْضاها وَكُلُّ','بِاَمْضاها وَكُلُّ',0,1,1.6,'ب000',9),(110341,'بِاَمْضاها وَكُلُّ مَشِيَّتِكَ','بِاَمْضاها وَكُلُّ مَشِيَّتِكَ',0,1,2,'ب000',9),(110342,'بِاَنَّكَ','بِاَنَّكَ',0,0,0.6,'ب000',9),(110343,'بِاَنَّكَ لا','بِاَنَّكَ لا',0,1,1.4,'ب000',9),(110344,'بِاَنَّكَ لا تَصْرِفُنا','بِاَنَّكَ لا تَصْرِفُنا',0,1,1.7667,'ب000',9),(110345,'بِاَنْفَذِهِ','بِاَنْفَذِهِ',0,0,0.8,'ب000',9),(110346,'بِاَنْفَذِهِ وَكُلُّ','بِاَنْفَذِهِ وَكُلُّ',0,1,1.6667,'ب000',9),(110347,'بِاَنْفَذِهِ وَكُلُّ عِلْمِكَ','بِاَنْفَذِهِ وَكُلُّ عِلْمِكَ',0,1,1.9667,'ب000',9),(110348,'بِاَنْوَرِهِ','بِاَنْوَرِهِ',0,0,0.8,'ب000',9),(110349,'بِاَنْوَرِهِ وَكُلُّ','بِاَنْوَرِهِ وَكُلُّ',0,1,1.6667,'ب000',9),(110350,'بِاَنْوَرِهِ وَكُلُّ نُورِكَ','بِاَنْوَرِهِ وَكُلُّ نُورِكَ',0,1,1.9333,'ب000',9),(110351,'بِاَوْسَعِها','بِاَوْسَعِها',0,0,0.8,'ب000',9),(110352,'بِاَوْسَعِها وَكُلُّ','بِاَوْسَعِها وَكُلُّ',0,1,1.6667,'ب000',9),(110353,'بِاَوْسَعِها وَكُلُّ رَحْمَتِكَ','بِاَوْسَعِها وَكُلُّ رَحْمَتِكَ',0,1,2,'ب000',9),(110354,'بِاِحْسانِكَ','بِاِحْسانِكَ',0,0,0.8,'ب000',13),(110355,'بِاِحْسانِكَ كُلِّهِ','بِاِحْسانِكَ كُلِّهِ',0,1,1.6667,'ب000',9),(110356,'بِاِحْسانِكَ كُلِّهِ اَللّـهُمَّ','بِاِحْسانِكَ كُلِّهِ اَللّـهُمَّ',0,1,2,'ب000',9),(110357,'بِاِحْسانِكَ وَمَعْرُوفِكَ','بِاِحْسانِكَ وَمَعْرُوفِكَ',0,1,1.8667,'ب000',9),(110358,'بِاِحْسانِكَ وَمَعْرُوفِكَ فَاِنَّكَ','بِاِحْسانِكَ وَمَعْرُوفِكَ فَاِنَّكَ',0,1,2,'ب000',9),(110359,'بِاِحْسانِهِ','بِاِحْسانِهِ',0,0,0.8,'ب000',9),(110360,'بِاِحْسانِهِ وَتَفَضُّلِهِ','بِاِحْسانِهِ وَتَفَضُّلِهِ',0,1,1.8667,'ب000',9),(110361,'بِاِحْسانِهِ وَتَفَضُّلِهِ وَنِعَمِهِ','بِاِحْسانِهِ وَتَفَضُّلِهِ وَنِعَمِهِ',0,1,2,'ب000',9),(110362,'بِاِسْمي','بِاِسْمي',0,0,0.5333,'ب000',9),(110363,'بِاِسْمي كَبيراً','بِاِسْمي كَبيراً',0,1,1.5333,'ب000',9),(110364,'بِاِسْمي كَبيراً فَيا','بِاِسْمي كَبيراً فَيا',0,1,1.7,'ب000',9),(110365,'بِبابِكَ','بِبابِكَ',0,0,0.5333,'ب000',9),(110366,'بِبابِكَ أقامَتْهُ','بِبابِكَ أقامَتْهُ',0,1,1.6,'ب000',9),(110367,'بِبابِكَ أقامَتْهُ الْخَصاصَةُ','بِبابِكَ أقامَتْهُ الْخَصاصَةُ',0,1,2,'ب000',9),(110368,'بِبَهائِكَ','بِبَهائِكَ',0,0,0.6667,'ب000',9),(110369,'بِبَهائِكَ كُلِّهِ','بِبَهائِكَ كُلِّهِ',0,1,1.6,'ب000',9),(110370,'بِبَهائِكَ كُلِّهِ اَللّـهُمَّ','بِبَهائِكَ كُلِّهِ اَللّـهُمَّ',0,1,2,'ب000',9),(110371,'بِتَحَنُّنِ','بِتَحَنُّنِ',0,0,0.7333,'ب000',9),(110372,'بِتَحَنُّنِ رَأفَتِكَ','بِتَحَنُّنِ رَأفَتِكَ',0,1,1.7,'ب000',9),(110373,'بِتَحَنُّنِ رَأفَتِكَ اِلهٰي','بِتَحَنُّنِ رَأفَتِكَ اِلهٰي',0,1,1.9333,'ب000',9),(110374,'بِتَوْحيدِكَ','بِتَوْحيدِكَ',0,0,0.8,'ب000',9),(110375,'بِتَوْحيدِكَ وَيَقيني','بِتَوْحيدِكَ وَيَقيني',0,1,1.7,'ب000',9),(110376,'بِتَوْحيدِكَ وَيَقيني بِمَعْرِفَتِكَ','بِتَوْحيدِكَ وَيَقيني بِمَعْرِفَتِكَ',0,1,2,'ب000',9),(110377,'بِجَلالِكَ','بِجَلالِكَ',0,0,0.6667,'ب000',9),(110378,'بِجَلالِكَ كُلِّهِ','بِجَلالِكَ كُلِّهِ',0,1,1.6,'ب000',9),(110379,'بِجَلالِكَ كُلِّهِ اَللّـهُمَّ','بِجَلالِكَ كُلِّهِ اَللّـهُمَّ',0,1,2,'ب000',9),(110380,'بِجَمالِكَ','بِجَمالِكَ',0,0,0.6667,'ب000',9),(110381,'بِجَمالِكَ كُلِّهِ','بِجَمالِكَ كُلِّهِ',0,1,1.6,'ب000',9),(110382,'بِجَمالِكَ كُلِّهِ اَللّـهُمَّ','بِجَمالِكَ كُلِّهِ اَللّـهُمَّ',0,1,2,'ب000',9),(110383,'بِجَميعِ حَوائِجي','بِجَميعِ حَوائِجي',0,1,1.5667,'ب000',9),(110384,'بِجَميعِ حَوائِجي لِلآخِرَةِ','بِجَميعِ حَوائِجي لِلآخِرَةِ',0,1,1.9333,'ب000',9),(110385,'بِجَميعِ مَحامِدِهِ','بِجَميعِ مَحامِدِهِ',0,1,1.6333,'ب000',9),(110386,'بِجَميعِ مَحامِدِهِ كُلِّهَا','بِجَميعِ مَحامِدِهِ كُلِّهَا',0,1,1.9333,'ب000',9),(110387,'بِجَميلِ','بِجَميلِ',0,0,0.5333,'ب000',9),(110388,'بِجَميلِ ما','بِجَميلِ ما',0,1,1.3667,'ب000',9),(110389,'بِجَميلِ ما عِنْدَكَ','بِجَميلِ ما عِنْدَكَ',0,1,1.6667,'ب000',9),(110390,'بِجَهْدي','بِجَهْدي',0,0,0.5333,'ب000',9),(110391,'بِجَهْدي فَالآنَ','بِجَهْدي فَالآنَ',0,1,1.5333,'ب000',9),(110392,'بِجَهْدي فَالآنَ مِنْ','بِجَهْدي فَالآنَ مِنْ',0,1,1.7,'ب000',9),(110393,'بِجَهْلي','بِجَهْلي',0,0,0.5333,'ب000',9),(110394,'بِجَهْلي عَلَيْكَ','بِجَهْلي عَلَيْكَ',0,1,1.5667,'ب000',9),(110395,'بِجَهْلي عَلَيْكَ وَلَعَلَّ','بِجَهْلي عَلَيْكَ وَلَعَلَّ',0,1,1.9,'ب000',9),(110396,'بِجُرْمي','بِجُرْمي',0,0,0.5333,'ب000',9),(110397,'بِجُرْمي وَجَريرَتي','بِجُرْمي وَجَريرَتي',0,1,1.6333,'ب000',9),(110398,'بِجُرْمي وَجَريرَتي كافَيْتَني','بِجُرْمي وَجَريرَتي كافَيْتَني',0,1,2,'ب000',9),(110399,'بِجُودِكَ','بِجُودِكَ',0,0,0.6,'ب000',13),(110400,'بِجُودِكَ وَكَرَمِكَ','بِجُودِكَ وَكَرَمِكَ',0,1,1.6667,'ب000',9),(110401,'بِجُودِكَ وَكَرَمِكَ فَارْحَمْ','بِجُودِكَ وَكَرَمِكَ فَارْحَمْ',0,1,2,'ب000',9),(110402,'بِجُودِكَ وَكَرِمَك','بِجُودِكَ وَكَرِمَك',0,1,1.6333,'ب000',9),(110403,'بِجُودِكَ وَكَرِمَك وَاَنْتَ','بِجُودِكَ وَكَرِمَك وَاَنْتَ',0,1,1.9333,'ب000',9),(110404,'بِحاجَتي','بِحاجَتي',0,0,0.5333,'ب000',9),(110405,'بِحاجَتي وَجَعَلْتُ','بِحاجَتي وَجَعَلْتُ',0,1,1.6333,'ب000',9),(110406,'بِحاجَتي وَجَعَلْتُ بِكَ','بِحاجَتي وَجَعَلْتُ بِكَ',0,1,1.8,'ب000',9),(110407,'بِحَراسَتِكَ','بِحَراسَتِكَ',0,0,0.8,'ب000',9),(110408,'بِحَراسَتِكَ وَاحْفَظْني','بِحَراسَتِكَ وَاحْفَظْني',0,1,1.8,'ب000',9),(110409,'بِحَراسَتِكَ وَاحْفَظْني بِحِفْظِكَ','بِحَراسَتِكَ وَاحْفَظْني بِحِفْظِكَ',0,1,2,'ب000',9),(110410,'بِحَقِّ لا','بِحَقِّ لا',0,1,1.3333,'ب000',9),(110411,'بِحَقِّ لا اِلـٰهَ','بِحَقِّ لا اِلـٰهَ',0,1,1.6,'ب000',9),(110412,'بِحَقِّكَ عَلَيْهِمْ','بِحَقِّكَ عَلَيْهِمْ',0,1,1.6667,'ب000',9),(110413,'بِحَقِّكَ عَلَيْهِمْ وَبِحَقِّهِمْ','بِحَقِّكَ عَلَيْهِمْ وَبِحَقِّهِمْ',0,1,2,'ب000',9),(110414,'بِحَقِّكَ فَاَقْصَيْتَني','بِحَقِّكَ فَاَقْصَيْتَني',0,1,1.8,'ب000',9),(110415,'بِحَقِّكَ فَاَقْصَيْتَني اَوْ','بِحَقِّكَ فَاَقْصَيْتَني اَوْ',0,1,1.9667,'ب000',9),(110416,'بِحَمْدي','بِحَمْدي',0,0,0.5333,'ب000',9),(110417,'بِحَمْدي اَللّـهُمَّ','بِحَمْدي اَللّـهُمَّ',0,1,1.6667,'ب000',9),(110418,'بِحَمْدي اَللّـهُمَّ اِنّي','بِحَمْدي اَللّـهُمَّ اِنّي',0,1,1.8667,'ب000',9),(110419,'بِحَمْدِكَ','بِحَمْدِكَ',0,0,0.6667,'ب000',9),(110420,'بِحَمْدِكَ وَاَنْتَ','بِحَمْدِكَ وَاَنْتَ',0,1,1.6333,'ب000',9),(110421,'بِحَمْدِكَ وَاَنْتَ مُسَدِّدٌ','بِحَمْدِكَ وَاَنْتَ مُسَدِّدٌ',0,1,1.9667,'ب000',9),(110422,'بِحَمْدِهِ','بِحَمْدِهِ',0,0,0.6667,'ب000',9),(110423,'بِحَمْدِهِ وَالْمَلائِكَةُ','بِحَمْدِهِ وَالْمَلائِكَةُ',0,1,1.8667,'ب000',9),(110424,'بِحَمْدِهِ وَالْمَلائِكَةُ مِنْ','بِحَمْدِهِ وَالْمَلائِكَةُ مِنْ',0,1,2,'ب000',9),(110425,'بِحُبّي','بِحُبّي',0,0,0.4667,'ب000',9),(110426,'بِحُبّي لَكَ','بِحُبّي لَكَ',0,1,1.4,'ب000',9),(110427,'بِحُبّي لَكَ اِلهٰي','بِحُبّي لَكَ اِلهٰي',0,1,1.6333,'ب000',9),(110428,'بِحُسْنِ','بِحُسْنِ',0,0,0.5333,'ب000',9),(110429,'بِحُسْنِ حالِكَ','بِحُسْنِ حالِكَ',0,1,1.5,'ب000',9),(110430,'بِحُسْنِ حالِكَ اَللّـهُمَّ','بِحُسْنِ حالِكَ اَللّـهُمَّ',0,1,1.9,'ب000',9),(110431,'بِحِفْظِكَ','بِحِفْظِكَ',0,0,0.6667,'ب000',13),(110432,'بِحِفْظِكَ وَاكْلأْني','بِحِفْظِكَ وَاكْلأْني',0,1,1.7,'ب000',9),(110433,'بِحِفْظِكَ وَاكْلأْني بِكِلائَتِكَ','بِحِفْظِكَ وَاكْلأْني بِكِلائَتِكَ',0,1,2,'ب000',9),(110434,'بِحِلْمِكَ','بِحِلْمِكَ',0,0,0.6667,'ب000',9),(110435,'بِحِلْمِكَ فَلَكَ','بِحِلْمِكَ فَلَكَ',0,1,1.5667,'ب000',9),(110436,'بِحِلْمِكَ فَلَكَ الْحَمْدُ','بِحِلْمِكَ فَلَكَ الْحَمْدُ',0,1,1.9,'ب000',9),(110437,'بِحِلْمِكَ وَجُودِكَ','بِحِلْمِكَ وَجُودِكَ',0,1,1.6667,'ب000',9),(110438,'بِحِلْمِكَ وَجُودِكَ يا','بِحِلْمِكَ وَجُودِكَ يا',0,1,1.7667,'ب000',9),(110439,'بِخاصَّةِ','بِخاصَّةِ',0,0,0.6,'ب000',9),(110440,'بِخاصَّةِ ذِكْرِكَ','بِخاصَّةِ ذِكْرِكَ',0,1,1.6,'ب000',9),(110441,'بِخاصَّةِ ذِكْرِكَ وَلا','بِخاصَّةِ ذِكْرِكَ وَلا',0,1,1.7667,'ب000',9),(110442,'بِخَطيئَتي','بِخَطيئَتي',0,0,0.6667,'ب000',9),(110443,'بِخَطيئَتي وَاجْعَلْ','بِخَطيئَتي وَاجْعَلْ',0,1,1.6667,'ب000',9),(110444,'بِخَطيئَتي وَاجْعَلْ ثَوابَ','بِخَطيئَتي وَاجْعَلْ ثَوابَ',0,1,1.9,'ب000',9),(110445,'بِخَطيئَتي وَما','بِخَطيئَتي وَما',0,1,1.5,'ب000',9),(110446,'بِخَطيئَتي وَما اَنَا','بِخَطيئَتي وَما اَنَا',0,1,1.7,'ب000',9),(110447,'بِخَطيئَتِهِ','بِخَطيئَتِهِ',0,0,0.8,'ب000',9),(110448,'بِخَطيئَتِهِ وَيَعْتَرِفُ','بِخَطيئَتِهِ وَيَعْتَرِفُ',0,1,1.8333,'ب000',9),(110449,'بِخَطيئَتِهِ وَيَعْتَرِفُ بِذَنْبِهِ','بِخَطيئَتِهِ وَيَعْتَرِفُ بِذَنْبِهِ',0,1,2,'ب000',9),(110450,'بِخَيْرٍ','بِخَيْرٍ',0,0,0.5333,'ب000',9),(110451,'بِخَيْرٍ حَتّى','بِخَيْرٍ حَتّى',0,1,1.4667,'ب000',9),(110452,'بِخَيْرٍ حَتّى لا','بِخَيْرٍ حَتّى لا',0,1,1.5667,'ب000',9),(110453,'بِخَيْرٍ وَاكْفِني','بِخَيْرٍ وَاكْفِني',0,1,1.6,'ب000',9),(110454,'بِخَيْرٍ وَاكْفِني ما','بِخَيْرٍ وَاكْفِني ما',0,1,1.7,'ب000',9),(110455,'بِخَيْرِكَ','بِخَيْرِكَ',0,0,0.6667,'ب000',9),(110456,'بِخَيْرِكَ كُلِّهِ','بِخَيْرِكَ كُلِّهِ',0,1,1.6,'ب000',9),(110457,'بِخَيْرِكَ كُلِّهِ اَللّـهُمَّ','بِخَيْرِكَ كُلِّهِ اَللّـهُمَّ',0,1,2,'ب000',9),(110458,'بِدينِكَ','بِدينِكَ',0,0,0.5333,'ب000',9),(110459,'بِدينِكَ اِسْتَخْلِفْهُ','بِدينِكَ اِسْتَخْلِفْهُ',0,1,1.7667,'ب000',9),(110460,'بِدينِكَ اِسْتَخْلِفْهُ في','بِدينِكَ اِسْتَخْلِفْهُ في',0,1,1.8667,'ب000',9),(110461,'بِدَلالَتِكَ','بِدَلالَتِكَ',0,0,0.8,'ب000',9),(110462,'بِدَلالَتِكَ وَساكِنٌ','بِدَلالَتِكَ وَساكِنٌ',0,1,1.7,'ب000',9),(110463,'بِدَلالَتِكَ وَساكِنٌ مِنْ','بِدَلالَتِكَ وَساكِنٌ مِنْ',0,1,1.8667,'ب000',9),(110464,'بِدُعائِهِ','بِدُعائِهِ',0,0,0.6667,'ب000',9),(110465,'بِدُعائِهِ فَلا','بِدُعائِهِ فَلا',0,1,1.5,'ب000',9),(110466,'بِدُعائِهِ فَلا تُعْرِضْ','بِدُعائِهِ فَلا تُعْرِضْ',0,1,1.8,'ب000',9),(110467,'بِذلِكَ شُكْراً','بِذلِكَ شُكْراً',0,1,1.5,'ب000',9),(110468,'بِذلِكَ شُكْراً وَاِلَيْكَ','بِذلِكَ شُكْراً وَاِلَيْكَ',0,1,1.8667,'ب000',9),(110469,'بِذلِكَ مِنّا','بِذلِكَ مِنّا',0,1,1.4333,'ب000',9),(110470,'بِذلِكَ مِنّا وَاَمَرْتَنا','بِذلِكَ مِنّا وَاَمَرْتَنا',0,1,1.8667,'ب000',9),(110471,'بِذَحْلِهِمْ','بِذَحْلِهِمْ',0,0,0.8,'ب000',9),(110472,'بِذَحْلِهِمْ وَوِتْرِهِمْ','بِذَحْلِهِمْ وَوِتْرِهِمْ',0,1,1.8333,'ب000',9),(110473,'بِذَحْلِهِمْ وَوِتْرِهِمْ وَدِمائِهِمْ','بِذَحْلِهِمْ وَوِتْرِهِمْ وَدِمائِهِمْ',0,1,2,'ب000',9),(110474,'بِذَنْبي','بِذَنْبي',0,0,0.5333,'ب000',9),(110475,'بِذَنْبي وَسائِلَ','بِذَنْبي وَسائِلَ',0,1,1.5667,'ب000',9),(110476,'بِذَنْبي وَسائِلَ عِلَلي','بِذَنْبي وَسائِلَ عِلَلي',0,1,1.8,'ب000',9),(110477,'بِذَنْبِهِ','بِذَنْبِهِ',0,0,0.6667,'ب000',9),(110478,'بِذَنْبِهِ وَيَتُوبُ','بِذَنْبِهِ وَيَتُوبُ',0,1,1.6667,'ب000',9),(110479,'بِذَنْبِهِ وَيَتُوبُ اِلى','بِذَنْبِهِ وَيَتُوبُ اِلى',0,1,1.8333,'ب000',9),(110480,'بِذُنُوبي','بِذُنُوبي',0,0,0.6,'ب000',9),(110481,'بِذُنُوبي لأُطالِبَنَّكَ','بِذُنُوبي لأُطالِبَنَّكَ',0,1,1.8,'ب000',9),(110482,'بِذُنُوبي لأُطالِبَنَّكَ بِعَفْوِكَ','بِذُنُوبي لأُطالِبَنَّكَ بِعَفْوِكَ',0,1,2,'ب000',9),(110483,'بِذِكْرِكَ','بِذِكْرِكَ',0,0,0.6667,'ب000',9),(110484,'بِذِكْرِكَ عاشَ','بِذِكْرِكَ عاشَ',0,1,1.5,'ب000',9),(110485,'بِذِكْرِكَ عاشَ قَلْبي','بِذِكْرِكَ عاشَ قَلْبي',0,1,1.7333,'ب000',9),(110486,'بِذِكْرِكَ وَاَعِذْنا','بِذِكْرِكَ وَاَعِذْنا',0,1,1.7,'ب000',9),(110487,'بِذِكْرِكَ وَاَعِذْنا مِنْ','بِذِكْرِكَ وَاَعِذْنا مِنْ',0,1,1.8667,'ب000',9),(110488,'بِذِمَّةِ','بِذِمَّةِ',0,0,0.6,'ب000',9),(110489,'بِذِمَّةِ الاِْسْلامِ','بِذِمَّةِ الاِْسْلامِ',0,1,1.7,'ب000',9),(110490,'بِذِمَّةِ الاِْسْلامِ اَتَوَسَّلُ','بِذِمَّةِ الاِْسْلامِ اَتَوَسَّلُ',0,1,2,'ب000',9),(110491,'بِرَأفَتِكَ','بِرَأفَتِكَ',0,0,0.7333,'ب000',9),(110492,'بِرَأفَتِكَ وَرَحْمَتِكَ','بِرَأفَتِكَ وَرَحْمَتِكَ',0,1,1.8,'ب000',9),(110493,'بِرَأفَتِكَ وَرَحْمَتِكَ اِلهٰي','بِرَأفَتِكَ وَرَحْمَتِكَ اِلهٰي',0,1,2,'ب000',9),(110494,'بِرَحْمَتِكَ فَزَوِّجْنا','بِرَحْمَتِكَ فَزَوِّجْنا',0,1,1.8,'ب000',9),(110495,'بِرَحْمَتِكَ فَزَوِّجْنا وَمِنَ','بِرَحْمَتِكَ فَزَوِّجْنا وَمِنَ',0,1,2,'ب000',9),(110496,'بِرَحْمَتِكَ فِي','بِرَحْمَتِكَ فِي',0,1,1.5333,'ب000',9),(110497,'بِرَحْمَتِكَ فِي الصّالِحينَ','بِرَحْمَتِكَ فِي الصّالِحينَ',0,1,1.9333,'ب000',9),(110498,'بِرَحْمَتِكَ كُلِّها','بِرَحْمَتِكَ كُلِّها',0,1,1.6667,'ب000',9),(110499,'بِرَحْمَتِكَ كُلِّها اَللّـهُمَّ','بِرَحْمَتِكَ كُلِّها اَللّـهُمَّ',0,1,2,'ب000',9),(110500,'بِرَحْمَتِكَ مَنْ','بِرَحْمَتِكَ مَنْ',0,1,1.5667,'ب000',9),(110501,'بِرَحْمَتِكَ مَنْ تَشاءُ','بِرَحْمَتِكَ مَنْ تَشاءُ',0,1,1.8,'ب000',9),(110502,'بِرَحْمَتِكَ وَاَعِنّي','بِرَحْمَتِكَ وَاَعِنّي',0,1,1.7333,'ب000',9),(110503,'بِرَحْمَتِكَ وَاَعِنّي عَلى','بِرَحْمَتِكَ وَاَعِنّي عَلى',0,1,1.9,'ب000',9),(110504,'بِرَحْمَتِكَ وَتَرْزُقَني','بِرَحْمَتِكَ وَتَرْزُقَني',0,1,1.8333,'ب000',9),(110505,'بِرَحْمَتِكَ وَتَرْزُقَني مِنْ','بِرَحْمَتِكَ وَتَرْزُقَني مِنْ',0,1,2,'ب000',9),(110506,'بِرَحْمَتِكَ وَزَوِّجْني','بِرَحْمَتِكَ وَزَوِّجْني',0,1,1.8,'ب000',9),(110507,'بِرَحْمَتِكَ وَزَوِّجْني مِنَ','بِرَحْمَتِكَ وَزَوِّجْني مِنَ',0,1,1.9667,'ب000',9),(110508,'بِرَحْمَتِكَ يَا','بِرَحْمَتِكَ يَا',0,1,1.5333,'ب000',9),(110509,'بِرَحْمَتِكَ يَا اَرْحَمَ','بِرَحْمَتِكَ يَا اَرْحَمَ',0,1,1.8333,'ب000',9),(110510,'بِرُبُوبِيَّتِكَ','بِرُبُوبِيَّتِكَ',0,0,1,'ب000',9),(110511,'بِرُبُوبِيَّتِكَ جاحِدٌ','بِرُبُوبِيَّتِكَ جاحِدٌ',0,1,1.7667,'ب000',9),(110512,'بِرُبُوبِيَّتِكَ جاحِدٌ وَلا','بِرُبُوبِيَّتِكَ جاحِدٌ وَلا',0,1,1.9333,'ب000',9),(110513,'بِرُبُوبِيَّتِكَ فَكَيْفَ','بِرُبُوبِيَّتِكَ فَكَيْفَ',0,1,1.8333,'ب000',9),(110514,'بِرُبُوبِيَّتِكَ فَكَيْفَ سَيِّدي','بِرُبُوبِيَّتِكَ فَكَيْفَ سَيِّدي',0,1,2,'ب000',9),(110515,'بِرُوحِ','بِرُوحِ',0,0,0.4667,'ب000',9),(110516,'بِرُوحِ الْقُدُسِ','بِرُوحِ الْقُدُسِ',0,1,1.5667,'ب000',9),(110517,'بِرُوحِ الْقُدُسِ يا','بِرُوحِ الْقُدُسِ يا',0,1,1.6667,'ب000',9),(110518,'بِرِزْقِكَ','بِرِزْقِكَ',0,0,0.6667,'ب000',9),(110519,'بِرِزْقِكَ كُلِّهِ','بِرِزْقِكَ كُلِّهِ',0,1,1.6,'ب000',9),(110520,'بِرِزْقِكَ كُلِّهِ اَللّـهُمَّ','بِرِزْقِكَ كُلِّهِ اَللّـهُمَّ',0,1,2,'ب000',9),(110521,'بِرِسالاتِكَ','بِرِسالاتِكَ',0,0,0.8,'ب000',9),(110522,'بِرِسالاتِكَ وَعَلى','بِرِسالاتِكَ وَعَلى',0,1,1.6333,'ب000',9),(110523,'بِرِسالاتِكَ وَعَلى عِبادِكَ','بِرِسالاتِكَ وَعَلى عِبادِكَ',0,1,1.9333,'ب000',9),(110524,'بِسَبيْل','بِسَبيْل',0,0,0.5333,'ب000',9),(110525,'بِسَبيْل مِنَ','بِسَبيْل مِنَ',0,1,1.4333,'ب000',9),(110526,'بِسَبيْل مِنَ الْمُؤْمِنينَ','بِسَبيْل مِنَ الْمُؤْمِنينَ',0,1,1.9,'ب000',9),(110527,'بِسَتْرِكَ','بِسَتْرِكَ',0,0,0.6667,'ب000',9),(110528,'بِسَتْرِكَ وَاعْفُ','بِسَتْرِكَ وَاعْفُ',0,1,1.6,'ب000',9),(110529,'بِسَتْرِكَ وَاعْفُ عَنْ','بِسَتْرِكَ وَاعْفُ عَنْ',0,1,1.7667,'ب000',9),(110530,'بِسُلْطانِكَ','بِسُلْطانِكَ',0,0,0.8,'ب000',9),(110531,'بِسُلْطانِكَ كُلِّهِ','بِسُلْطانِكَ كُلِّهِ',0,1,1.6667,'ب000',9),(110532,'بِسُلْطانِكَ كُلِّهِ اَللّـهُمَّ','بِسُلْطانِكَ كُلِّهِ اَللّـهُمَّ',0,1,2,'ب000',9),(110533,'بِسُوء','بِسُوء',0,0,0.4,'ب000',9),(110534,'بِسُوء مِنْ','بِسُوء مِنْ',0,1,1.3667,'ب000',9),(110535,'بِسُوء مِنْ جَميعِ','بِسُوء مِنْ جَميعِ',0,1,1.6,'ب000',9),(110536,'بِسِتْر','بِسِتْر',0,0,0.4667,'ب000',9),(110537,'بِسِتْر وَلا','بِسِتْر وَلا',0,1,1.4,'ب000',9),(110538,'بِسِتْر وَلا يُواري','بِسِتْر وَلا يُواري',0,1,1.6333,'ب000',9),(110539,'بِسِعَةِ','بِسِعَةِ',0,0,0.5333,'ب000',9),(110540,'بِسِعَةِ رَحْمَتِكَ','بِسِعَةِ رَحْمَتِكَ',0,1,1.6333,'ب000',9),(110541,'بِسِعَةِ رَحْمَتِكَ وَعَظيمِ','بِسِعَةِ رَحْمَتِكَ وَعَظيمِ',0,1,1.9333,'ب000',9),(110542,'بِسِواكَ','بِسِواكَ',0,0,0.5333,'ب000',9),(110543,'بِسِواكَ وَلا','بِسِواكَ وَلا',0,1,1.4333,'ب000',9),(110544,'بِسِواكَ وَلا اَطْلُبُ','بِسِواكَ وَلا اَطْلُبُ',0,1,1.7333,'ب000',9),(110545,'بِسْمِ','بِسْمِ',0,0,0.4,'ب000',9),(110546,'بِسْمِ الله','بِسْمِ الله',0,1,1.3667,'ب000',9),(110547,'بِسْمِ الله الرَّحْمـنِ','بِسْمِ الله الرَّحْمـنِ',0,1,1.7667,'ب000',9),(110548,'بِسْمِ اللهِ','بِسْمِ اللهِ',0,1,1.4,'ب000',9),(110549,'بِسْمِ اللهِ الرَّحْمـنِ','بِسْمِ اللهِ الرَّحْمـنِ',0,1,1.8,'ب000',9),(110550,'بِسْمِ اللهِ اَللّـهُمَّ','بِسْمِ اللهِ اَللّـهُمَّ',0,1,1.8,'ب000',9),(110551,'بِشَرَفِكَ','بِشَرَفِكَ',0,0,0.6667,'ب000',9),(110552,'بِشَرَفِكَ كُلِّهِ','بِشَرَفِكَ كُلِّهِ',0,1,1.6,'ب000',9),(110553,'بِشَرَفِكَ كُلِّهِ اَللّـهُمَّ','بِشَرَفِكَ كُلِّهِ اَللّـهُمَّ',0,1,2,'ب000',9),(110554,'بِشَىْءٍ','بِشَىْءٍ',0,0,0.5333,'ب000',9),(110555,'بِشَىْءٍ مِنَ','بِشَىْءٍ مِنَ',0,1,1.4333,'ب000',9),(110556,'بِشَىْءٍ مِنَ الْحَقِّ','بِشَىْءٍ مِنَ الْحَقِّ',0,1,1.7333,'ب000',9),(110557,'بِشَيءٍ','بِشَيءٍ',0,0,0.4667,'ب000',9),(110558,'بِشَيءٍ مِنْ','بِشَيءٍ مِنْ',0,1,1.4,'ب000',9),(110559,'بِشَيءٍ مِنْ عِلْمِهِ','بِشَيءٍ مِنْ عِلْمِهِ',0,1,1.7,'ب000',9),(110560,'بِشَيءٍ مِنْهُ','بِشَيءٍ مِنْهُ',0,1,1.4667,'ب000',9),(110561,'بِشَيءٍ مِنْهُ وَخُذْ','بِشَيءٍ مِنْهُ وَخُذْ',0,1,1.7,'ب000',9),(110562,'بِصالِحِ','بِصالِحِ',0,0,0.5333,'ب000',9),(110563,'بِصالِحِ مِنْ','بِصالِحِ مِنْ',0,1,1.4333,'ب000',9),(110564,'بِصالِحِ مِنْ مَضى','بِصالِحِ مِنْ مَضى',0,1,1.6,'ب000',9),(110565,'بِطاعَتِكَ','بِطاعَتِكَ',0,0,0.6667,'ب000',9),(110566,'بِطاعَتِكَ وَتَوَفَّنا','بِطاعَتِكَ وَتَوَفَّنا',0,1,1.7333,'ب000',9),(110567,'بِطاعَتِكَ وَتَوَفَّنا عَلى','بِطاعَتِكَ وَتَوَفَّنا عَلى',0,1,1.9,'ب000',9),(110568,'بِطاعَتِكَ وَطاعَةِ','بِطاعَتِكَ وَطاعَةِ',0,1,1.6333,'ب000',9),(110569,'بِطاعَتِكَ وَطاعَةِ رَسُولِكَ','بِطاعَتِكَ وَطاعَةِ رَسُولِكَ',0,1,1.9667,'ب000',9),(110570,'بِطَلِبَتي','بِطَلِبَتي',0,0,0.6667,'ب000',9),(110571,'بِطَلِبَتي وَتَوَجَّهْتُ','بِطَلِبَتي وَتَوَجَّهْتُ',0,1,1.8,'ب000',9),(110572,'بِطَلِبَتي وَتَوَجَّهْتُ اِلَيْكَ','بِطَلِبَتي وَتَوَجَّهْتُ اِلَيْكَ',0,1,2,'ب000',9),(110573,'بِعاقِبَةِ','بِعاقِبَةِ',0,0,0.6667,'ب000',9),(110574,'بِعاقِبَةِ الأُمُورِ','بِعاقِبَةِ الأُمُورِ',0,1,1.6667,'ب000',9),(110575,'بِعاقِبَةِ الأُمُورِ فَلَمْ','بِعاقِبَةِ الأُمُورِ فَلَمْ',0,1,1.9,'ب000',9),(110576,'بِعَذابٍ','بِعَذابٍ',0,0,0.5333,'ب000',9),(110577,'بِعَذابٍ اَليمٍ','بِعَذابٍ اَليمٍ',0,1,1.5,'ب000',9),(110578,'بِعَذابٍ اَليمٍ اَللّـهُمَّ','بِعَذابٍ اَليمٍ اَللّـهُمَّ',0,1,1.9,'ب000',9),(110579,'بِعَطائِكَ','بِعَطائِكَ',0,0,0.6667,'ب000',9),(110580,'بِعَطائِكَ كُلِّه','بِعَطائِكَ كُلِّه',0,1,1.5667,'ب000',9),(110581,'بِعَطائِكَ كُلِّه اَللّـهُمَّ','بِعَطائِكَ كُلِّه اَللّـهُمَّ',0,1,1.9667,'ب000',9),(110582,'بِعَظَمَتِكَ','بِعَظَمَتِكَ',0,0,0.8,'ب000',9),(110583,'بِعَظَمَتِكَ كُلِّها','بِعَظَمَتِكَ كُلِّها',0,1,1.6667,'ب000',9),(110584,'بِعَظَمَتِكَ كُلِّها اَللّـهُمَّ','بِعَظَمَتِكَ كُلِّها اَللّـهُمَّ',0,1,2,'ب000',9),(110585,'بِعَفْوِكَ اَيْ','بِعَفْوِكَ اَيْ',0,1,1.5,'ب000',9),(110586,'بِعَفْوِكَ اَيْ رَبِّ','بِعَفْوِكَ اَيْ رَبِّ',0,1,1.7,'ب000',9),(110587,'بِعَفْوِكَ وَاَدْخِلْنِى','بِعَفْوِكَ وَاَدْخِلْنِى',0,1,1.8,'ب000',9),(110588,'بِعَفْوِكَ وَاَدْخِلْنِى الْجَنَّةَ','بِعَفْوِكَ وَاَدْخِلْنِى الْجَنَّةَ',0,1,2,'ب000',9),(110589,'بِعَفْوِكَ وَجَلِّلْني','بِعَفْوِكَ وَجَلِّلْني',0,1,1.7333,'ب000',9),(110590,'بِعَفْوِكَ وَجَلِّلْني بِسَتْرِكَ','بِعَفْوِكَ وَجَلِّلْني بِسَتْرِكَ',0,1,2,'ب000',9),(110591,'بِعَفْوِكَ وَلَئِنْ','بِعَفْوِكَ وَلَئِنْ',0,1,1.6333,'ب000',9),(110592,'بِعَفْوِكَ وَلَئِنْ طالَبَتْني','بِعَفْوِكَ وَلَئِنْ طالَبَتْني',0,1,2,'ب000',9),(110593,'بِعَمَلي','بِعَمَلي',0,0,0.5333,'ب000',9),(110594,'بِعَمَلي اَوْ','بِعَمَلي اَوْ',0,1,1.4333,'ب000',9),(110595,'بِعَمَلي اَوْ اَنْ','بِعَمَلي اَوْ اَنْ',0,1,1.6,'ب000',9),(110596,'بِعَمَلٍ','بِعَمَلٍ',0,0,0.5333,'ب000',9),(110597,'بِعَمَلٍ قَبيحٍ','بِعَمَلٍ قَبيحٍ',0,1,1.5,'ب000',9),(110598,'بِعَمَلٍ قَبيحٍ فَلا','بِعَمَلٍ قَبيحٍ فَلا',0,1,1.6667,'ب000',9),(110599,'بِعُقُوبَتِكَ','بِعُقُوبَتِكَ',0,0,0.8667,'ب000',9),(110600,'بِعُقُوبَتِكَ وَلا','بِعُقُوبَتِكَ وَلا',0,1,1.6,'ب000',9),(110601,'بِعُقُوبَتِكَ وَلا تَمْكُرْ','بِعُقُوبَتِكَ وَلا تَمْكُرْ',0,1,1.9,'ب000',9),(110602,'بِعُلُوِّكَ','بِعُلُوِّكَ',0,0,0.7333,'ب000',9),(110603,'بِعُلُوِّكَ كُلِّهِ','بِعُلُوِّكَ كُلِّهِ',0,1,1.6333,'ب000',9),(110604,'بِعُلُوِّكَ كُلِّهِ اَللّـهُمَّ','بِعُلُوِّكَ كُلِّهِ اَللّـهُمَّ',0,1,2,'ب000',9),(110605,'بِعِزَّتِكَ','بِعِزَّتِكَ',0,0,0.7333,'ب000',13),(110606,'بِعِزَّتِكَ كُلِّها','بِعِزَّتِكَ كُلِّها',0,1,1.6333,'ب000',9),(110607,'بِعِزَّتِكَ كُلِّها اَللّـهُمَّ','بِعِزَّتِكَ كُلِّها اَللّـهُمَّ',0,1,2,'ب000',9),(110608,'بِعِزَّتِهِ','بِعِزَّتِهِ',0,0,0.7333,'ب000',9),(110609,'بِعِزَّتِهِ الأَعِزّاءَ','بِعِزَّتِهِ الأَعِزّاءَ',0,1,1.7667,'ب000',9),(110610,'بِعِزَّتِهِ الأَعِزّاءَ وَتَواضَعَ','بِعِزَّتِهِ الأَعِزّاءَ وَتَواضَعَ',0,1,2,'ب000',9),(110611,'بِعِلْمِكَ','بِعِلْمِكَ',0,0,0.6667,'ب000',9),(110612,'بِعِلْمِكَ كُلِّهِ','بِعِلْمِكَ كُلِّهِ',0,1,1.6,'ب000',9),(110613,'بِعِلْمِكَ كُلِّهِ اَللّـهُمَّ','بِعِلْمِكَ كُلِّهِ اَللّـهُمَّ',0,1,2,'ب000',9),(110614,'بِعِلْمِهِ','بِعِلْمِهِ',0,0,0.6667,'ب000',9),(110615,'بِعِلْمِهِ سُبْحـانَ','بِعِلْمِهِ سُبْحـانَ',0,1,1.6667,'ب000',9),(110616,'بِعِلْمِهِ سُبْحـانَ اللهِ','بِعِلْمِهِ سُبْحـانَ اللهِ',0,1,1.8667,'ب000',9),(110617,'بِغايَةِ','بِغايَةِ',0,0,0.5333,'ب000',9),(110618,'بِغايَةِ جُهْدي','بِغايَةِ جُهْدي',0,1,1.5,'ب000',9),(110619,'بِغايَةِ جُهْدي في','بِغايَةِ جُهْدي في',0,1,1.6,'ب000',9),(110620,'بِغَيْرِ حِسابٍ 6','بِغَيْرِ حِسابٍ 6',0,1,1.5667,'ب000',9),(110621,'بِغَيْرِ شَفيعٍ','بِغَيْرِ شَفيعٍ',0,1,1.5,'ب000',9),(110622,'بِغَيْرِ شَفيعٍ فَيَقْضي','بِغَيْرِ شَفيعٍ فَيَقْضي',0,1,1.8,'ب000',9),(110623,'بِغَيْرِ مَنٍّ','بِغَيْرِ مَنٍّ',0,1,1.4667,'ب000',9),(110624,'بِغَيْرِ مَنٍّ مِنّي','بِغَيْرِ مَنٍّ مِنّي',0,1,1.6667,'ب000',9),(110625,'بِغَيْرِكَ','بِغَيْرِكَ',0,0,0.6667,'ب000',9),(110626,'بِغَيْرِكَ يا','بِغَيْرِكَ يا',0,1,1.4333,'ب000',9),(110627,'بِغَيْرِكَ يا سَيِّدي','بِغَيْرِكَ يا سَيِّدي',0,1,1.7,'ب000',9),(110628,'بِغِناكَ','بِغِناكَ',0,0,0.5333,'ب000',9),(110629,'بِغِناكَ اَللّـهُمَّ','بِغِناكَ اَللّـهُمَّ',0,1,1.6667,'ب000',9),(110630,'بِغِناكَ اَللّـهُمَّ غَيِّر','بِغِناكَ اَللّـهُمَّ غَيِّر',0,1,1.9,'ب000',9),(110631,'بِـآلائِهِ','بِـآلائِهِ',0,0,0.6667,'ب000',9),(110632,'بِـآلائِهِ الشّاكِرُونَ','بِـآلائِهِ الشّاكِرُونَ',0,1,1.7667,'ب000',9),(110633,'بِـآلائِهِ الشّاكِرُونَ الْعابِدُونَ','بِـآلائِهِ الشّاكِرُونَ الْعابِدُونَ',0,1,2,'ب000',9),(110634,'بِفَتْح','بِفَتْح',0,0,0.4667,'ب000',9),(110635,'بِفَتْح مِنْكَ','بِفَتْح مِنْكَ',0,1,1.4667,'ب000',9),(110636,'بِفَتْح مِنْكَ تُعَجِّلُهُ','بِفَتْح مِنْكَ تُعَجِّلُهُ',0,1,1.8667,'ب000',9),(110637,'بِفَضْلِ','بِفَضْلِ',0,0,0.5333,'ب000',9),(110638,'بِفَضْلِ اِحْسانِكَ','بِفَضْلِ اِحْسانِكَ',0,1,1.6333,'ب000',9),(110639,'بِفَضْلِ اِحْسانِكَ اِنَّكَ','بِفَضْلِ اِحْسانِكَ اِنَّكَ',0,1,1.9,'ب000',9),(110640,'بِفَضْلِ سَعَتِكَ','بِفَضْلِ سَعَتِكَ',0,1,1.5667,'ب000',9),(110641,'بِفَضْلِ سَعَتِكَ فَامْنُنْ','بِفَضْلِ سَعَتِكَ فَامْنُنْ',0,1,1.9,'ب000',9),(110642,'بِفَضْلِكَ','بِفَضْلِكَ',0,0,0.6667,'ب000',9),(110643,'بِفَضْلِكَ سَيِّدي','بِفَضْلِكَ سَيِّدي',0,1,1.6,'ب000',9),(110644,'بِفَضْلِكَ سَيِّدي وَتَصَدَّقْ','بِفَضْلِكَ سَيِّدي وَتَصَدَّقْ',0,1,2,'ب000',9),(110645,'بِفَضْلِكَ عَلَيْنا','بِفَضْلِكَ عَلَيْنا',0,1,1.6333,'ب000',9),(110646,'بِفَضْلِكَ عَلَيْنا لأَِنَّكَ','بِفَضْلِكَ عَلَيْنا لأَِنَّكَ',0,1,1.9667,'ب000',9),(110647,'بِفَضْلِكَ كُلِّه','بِفَضْلِكَ كُلِّه',0,1,1.5667,'ب000',9),(110648,'بِفَضْلِكَ كُلِّه اَللّـهُمَّ','بِفَضْلِكَ كُلِّه اَللّـهُمَّ',0,1,1.9667,'ب000',9),(110649,'بِفَضْلِكَ لِمَنْ','بِفَضْلِكَ لِمَنْ',0,1,1.5667,'ب000',9),(110650,'بِفَضْلِكَ لِمَنْ اَمَّلَكَ','بِفَضْلِكَ لِمَنْ اَمَّلَكَ',0,1,1.9,'ب000',9),(110651,'بِفَضْلِكَ هارِبٌ','بِفَضْلِكَ هارِبٌ',0,1,1.5667,'ب000',9),(110652,'بِفَضْلِكَ هارِبٌ مِنْكَ','بِفَضْلِكَ هارِبٌ مِنْكَ',0,1,1.8,'ب000',9),(110653,'بِفَضْلِكَ وَاَلْحِقْني','بِفَضْلِكَ وَاَلْحِقْني',0,1,1.7667,'ب000',9),(110654,'بِفَضْلِكَ وَاَلْحِقْني بِأَوْلِيائِكَ','بِفَضْلِكَ وَاَلْحِقْني بِأَوْلِيائِكَ',0,1,2,'ب000',9),(110655,'بِفَضْلِكَ وَتَصَدَّقْ','بِفَضْلِكَ وَتَصَدَّقْ',0,1,1.7333,'ب000',9),(110656,'بِفَضْلِكَ وَتَصَدَّقْ عَلَيَّ','بِفَضْلِكَ وَتَصَدَّقْ عَلَيَّ',0,1,2,'ب000',9),(110657,'بِفَضْلِكَ وَرِضْوانِكَ','بِفَضْلِكَ وَرِضْوانِكَ',0,1,1.7667,'ب000',9),(110658,'بِفَضْلِكَ وَرِضْوانِكَ اَنْ','بِفَضْلِكَ وَرِضْوانِكَ اَنْ',0,1,1.9333,'ب000',9),(110659,'بِفَقْري','بِفَقْري',0,0,0.5333,'ب000',9),(110660,'بِفَقْري اِلهٰي','بِفَقْري اِلهٰي',0,1,1.5,'ب000',9),(110661,'بِفَقْري اِلهٰي اِنْ','بِفَقْري اِلهٰي اِنْ',0,1,1.6667,'ب000',9),(110662,'بِفَكَاكِ','بِفَكَاكِ',0,0,0.6,'ب000',9),(110663,'بِفَكَاكِ رَقَبَتي','بِفَكَاكِ رَقَبَتي',0,1,1.6,'ب000',9),(110664,'بِفَكَاكِ رَقَبَتي مِنَ','بِفَكَاكِ رَقَبَتي مِنَ',0,1,1.7667,'ب000',9),(110665,'بِفِعْلي','بِفِعْلي',0,0,0.5333,'ب000',9),(110666,'بِفِعْلي وَخَطيـئَتي','بِفِعْلي وَخَطيـئَتي',0,1,1.6667,'ب000',9),(110667,'بِفِعْلي وَخَطيـئَتي فَالْعَفْوَ','بِفِعْلي وَخَطيـئَتي فَالْعَفْوَ',0,1,2,'ب000',9),(110668,'بِقَضاءِ','بِقَضاءِ',0,0,0.5333,'ب000',9),(110669,'بِقَضاءِ حاجَتي','بِقَضاءِ حاجَتي',0,1,1.5,'ب000',9),(110670,'بِقَضاءِ حاجَتي وَاَمَرْتَنا','بِقَضاءِ حاجَتي وَاَمَرْتَنا',0,1,1.9333,'ب000',9),(110671,'بِقَضائِكَ','بِقَضائِكَ',0,0,0.6667,'ب000',9),(110672,'بِقَضائِكَ عِوَضاً','بِقَضائِكَ عِوَضاً',0,1,1.6,'ب000',9),(110673,'بِقَضائِكَ عِوَضاً مِنْ','بِقَضائِكَ عِوَضاً مِنْ',0,1,1.7667,'ب000',9),(110674,'بِقَلْبٍ','بِقَلْبٍ',0,0,0.5333,'ب000',9),(110675,'بِقَلْبٍ قَدْ','بِقَلْبٍ قَدْ',0,1,1.4333,'ب000',9),(110676,'بِقَلْبٍ قَدْ اَوْبَقَهُ','بِقَلْبٍ قَدْ اَوْبَقَهُ',0,1,1.8,'ب000',9),(110677,'بِقَوْلِكَ','بِقَوْلِكَ',0,0,0.6667,'ب000',9),(110678,'بِقَوْلِكَ كُلِّهِ','بِقَوْلِكَ كُلِّهِ',0,1,1.6,'ب000',9),(110679,'بِقَوْلِكَ كُلِّهِ اَللّـهُمَّ','بِقَوْلِكَ كُلِّهِ اَللّـهُمَّ',0,1,2,'ب000',9),(110680,'بِقُدْرَتِكَ','بِقُدْرَتِكَ',0,0,0.8,'ب000',9),(110681,'بِقُدْرَتِكَ كُلِّها','بِقُدْرَتِكَ كُلِّها',0,1,1.6667,'ب000',9),(110682,'بِقُدْرَتِكَ كُلِّها اَللّـهُمَّ','بِقُدْرَتِكَ كُلِّها اَللّـهُمَّ',0,1,2,'ب000',9),(110683,'بِقُدْرَتِهِ','بِقُدْرَتِهِ',0,0,0.8,'ب000',9),(110684,'بِقُدْرَتِهِ ما','بِقُدْرَتِهِ ما',0,1,1.5,'ب000',9),(110685,'بِقُدْرَتِهِ ما يَشاءُ','بِقُدْرَتِهِ ما يَشاءُ',0,1,1.7333,'ب000',9),(110686,'بِقُدْرَتِهِ وَيَسْقُطُ','بِقُدْرَتِهِ وَيَسْقُطُ',0,1,1.7667,'ب000',9),(110687,'بِقُدْرَتِهِ وَيَسْقُطُ الْوَرَقُ','بِقُدْرَتِهِ وَيَسْقُطُ الْوَرَقُ',0,1,2,'ب000',9),(110688,'بِقُوَّتِكَ','بِقُوَّتِكَ',0,0,0.7333,'ب000',9),(110689,'بِقُوَّتِكَ عَلى','بِقُوَّتِكَ عَلى',0,1,1.5333,'ب000',9),(110690,'بِقُوَّتِكَ عَلى ذلِكَ','بِقُوَّتِكَ عَلى ذلِكَ',0,1,1.7333,'ب000',9),(110691,'بِقِلَّةِ','بِقِلَّةِ',0,0,0.6,'ب000',9),(110692,'بِقِلَّةِ حَيائي','بِقِلَّةِ حَيائي',0,1,1.5333,'ب000',9),(110693,'بِقِلَّةِ حَيائي مِنْكَ','بِقِلَّةِ حَيائي مِنْكَ',0,1,1.7667,'ب000',9),(110694,'بِكَ zayıflığıma','بِكَ zayıflığıma',0,1,1.5333,'ب2145',9),(110695,'بِكَ zayıflığıma çaresizliğime','بِكَ zayıflığıma çaresizliğime',0,1,2,'ب21456245',9),(110696,'بِكَ اسْتِغاثَتي','بِكَ اسْتِغاثَتي',0,1,1.5333,'ب000',9),(110697,'بِكَ اسْتِغاثَتي وَبِدُعائِكَ','بِكَ اسْتِغاثَتي وَبِدُعائِكَ',0,1,1.9667,'ب000',9),(110698,'بِكَ بِاَلْسِنَتِنا','بِكَ بِاَلْسِنَتِنا',0,1,1.6333,'ب000',9),(110699,'بِكَ بِاَلْسِنَتِنا وَقُلُوبِنا','بِكَ بِاَلْسِنَتِنا وَقُلُوبِنا',0,1,2,'ب000',9),(110700,'بِكَ شَيْئاً','بِكَ شَيْئاً',0,1,1.4,'ب000',9),(110701,'بِكَ شَيْئاً اَللّـهُمَّ','بِكَ شَيْئاً اَللّـهُمَّ',0,1,1.8,'ب000',9),(110702,'بِكَ ظَنّاً','بِكَ ظَنّاً',0,1,1.3667,'ب000',9),(110703,'بِكَ ظَنّاً اِلهٰي','بِكَ ظَنّاً اِلهٰي',0,1,1.6,'ب000',9),(110704,'بِكَ ظَنّاً وَما','بِكَ ظَنّاً وَما',0,1,1.5333,'ب000',9),(110705,'بِكَ عَرَفْتُكَ','بِكَ عَرَفْتُكَ',0,1,1.5,'ب000',9),(110706,'بِكَ عَرَفْتُكَ وَاَنْتَ','بِكَ عَرَفْتُكَ وَاَنْتَ',0,1,1.8,'ب000',9),(110707,'بِكَ فَبِمَنْ','بِكَ فَبِمَنْ',0,1,1.4333,'ب000',9),(110708,'بِكَ فَبِمَنْ يَسْتَغيثُ','بِكَ فَبِمَنْ يَسْتَغيثُ',0,1,1.8,'ب000',9),(110709,'بِكَ لاَ','بِكَ لاَ',0,1,1.2667,'ب000',9),(110710,'بِكَ لاَ الَّذي','بِكَ لاَ الَّذي',0,1,1.5,'ب000',9),(110711,'بِكَ مِنَ','بِكَ مِنَ',0,1,1.3,'ب000',9),(110712,'بِكَ مِنَ النّارِ','بِكَ مِنَ النّارِ',0,1,1.5667,'ب000',9),(110713,'بِكَ مِنَ النَّارِ','بِكَ مِنَ النَّارِ',0,1,1.6,'ب000',9),(110714,'بِكَ مِنَ الْكَسَلِ','بِكَ مِنَ الْكَسَلِ',0,1,1.6333,'ب000',9),(110715,'بِكَ مِنْ','بِكَ مِنْ',0,1,1.3,'ب000',9),(110716,'بِكَ مِنْ نَفْس','بِكَ مِنْ نَفْس',0,1,1.5,'ب000',9),(110717,'بِكَ وفَرَقاً','بِكَ وفَرَقاً',0,1,1.4333,'ب000',9),(110718,'بِكَ وفَرَقاً مِنْكَ','بِكَ وفَرَقاً مِنْكَ',0,1,1.6667,'ب000',9),(110719,'بِكَ وَاسْتَجارَ','بِكَ وَاسْتَجارَ',0,1,1.5333,'ب000',9),(110720,'بِكَ وَاسْتَجارَ بِكَرَمِكَ','بِكَ وَاسْتَجارَ بِكَرَمِكَ',0,1,1.9,'ب000',9),(110721,'بِكَ وَالْوَرَعَ','بِكَ وَالْوَرَعَ',0,1,1.5333,'ب000',9),(110722,'بِكَ وَالْوَرَعَ عَنْ','بِكَ وَالْوَرَعَ عَنْ',0,1,1.7,'ب000',9),(110723,'بِكَ وَانْقَطَعَ','بِكَ وَانْقَطَعَ',0,1,1.5333,'ب000',9),(110724,'بِكَ وَانْقَطَعَ اِلَيْكَ','بِكَ وَانْقَطَعَ اِلَيْكَ',0,1,1.8333,'ب000',9),(110725,'بِكَ وَاَثْبِتْ','بِكَ وَاَثْبِتْ',0,1,1.5,'ب000',9),(110726,'بِكَ وَاَثْبِتْ رَجاءِكَ','بِكَ وَاَثْبِتْ رَجاءِكَ',0,1,1.8,'ب000',9),(110727,'بِكَ وَحيداً','بِكَ وَحيداً',0,1,1.4,'ب000',9),(110728,'بِكَ وَحيداً في','بِكَ وَحيداً في',0,1,1.5,'ب000',9),(110729,'بِكَ وَفَرَقاً','بِكَ وَفَرَقاً',0,1,1.4667,'ب000',9),(110730,'بِكَ وَفَرَقاً مِنْكَ','بِكَ وَفَرَقاً مِنْكَ',0,1,1.7,'ب000',9),(110731,'بِكَ وَلا','بِكَ وَلا',0,1,1.3,'ب000',9),(110732,'بِكَ وَلا هذا','بِكَ وَلا هذا',0,1,1.4333,'ب000',9),(110733,'بِكَ وَلِحاجَةٍ','بِكَ وَلِحاجَةٍ',0,1,1.5,'ب000',9),(110734,'بِكَ وَلِحاجَةٍ لا','بِكَ وَلِحاجَةٍ لا',0,1,1.6,'ب000',9),(110735,'بِكَ وَلِكَرْبٍ','بِكَ وَلِكَرْبٍ',0,1,1.5,'ب000',9),(110736,'بِكَ وَلِكَرْبٍ لا','بِكَ وَلِكَرْبٍ لا',0,1,1.6,'ب000',9),(110737,'بِكَ وَمِنْكَ','بِكَ وَمِنْكَ',0,1,1.4333,'ب000',9),(110738,'بِكَ وَمِنْكَ اَطْلُبُ','بِكَ وَمِنْكَ اَطْلُبُ',0,1,1.7333,'ب000',9),(110739,'بِكَ يا','بِكَ يا',0,1,1.2333,'ب000',9),(110740,'بِكَ يا اَرْحَمَ','بِكَ يا اَرْحَمَ',0,1,1.5333,'ب000',9),(110741,'بِكَ يا رَبِّ','بِكَ يا رَبِّ',0,1,1.4333,'ب000',9),(110742,'بِكَ يا لَطيفاً','بِكَ يا لَطيفاً',0,1,1.5,'ب000',9),(110743,'بِكَرامَةِ','بِكَرامَةِ',0,0,0.6667,'ب000',9),(110744,'بِكَرامَةِ اَحَدٍ','بِكَرامَةِ اَحَدٍ',0,1,1.5667,'ب000',9),(110745,'بِكَرامَةِ اَحَدٍ مِنْ','بِكَرامَةِ اَحَدٍ مِنْ',0,1,1.7333,'ب000',9),(110746,'بِكَرامَتِكَ','بِكَرامَتِكَ',0,0,0.8,'ب000',9),(110747,'بِكَرامَتِكَ مَنْ','بِكَرامَتِكَ مَنْ',0,1,1.5667,'ب000',9),(110748,'بِكَرامَتِكَ مَنْ تُحِبُّ','بِكَرامَتِكَ مَنْ تُحِبُّ',0,1,1.8333,'ب000',9),(110749,'بِكَرَمِ','بِكَرَمِ',0,0,0.5333,'ب000',9),(110750,'بِكَرَمِ وَجْهِكَ','بِكَرَمِ وَجْهِكَ',0,1,1.5667,'ب000',9),(110751,'بِكَرَمِ وَجْهِكَ سَيِّدي','بِكَرَمِ وَجْهِكَ سَيِّدي',0,1,1.8333,'ب000',9),(110752,'بِكَرَمِ وَجْهِكَ فَلَوِ','بِكَرَمِ وَجْهِكَ فَلَوِ',0,1,1.8,'ب000',9),(110753,'بِكَرَمِكَ','بِكَرَمِكَ',0,0,0.6667,'ب000',13),(110754,'بِكَرَمِكَ الّدائِمِ','بِكَرَمِكَ الّدائِمِ',0,1,1.6667,'ب000',9),(110755,'بِكَرَمِكَ الّدائِمِ صَلِّ','بِكَرَمِكَ الّدائِمِ صَلِّ',0,1,1.8667,'ب000',9),(110756,'بِكَرَمِكَ وَاَلِفَ','بِكَرَمِكَ وَاَلِفَ',0,1,1.6333,'ب000',9),(110757,'بِكَرَمِكَ وَاَلِفَ اِحْسانَكَ','بِكَرَمِكَ وَاَلِفَ اِحْسانَكَ',0,1,2,'ب000',9),(110758,'بِكَرَمِكَ وَتُؤَخِّرُ','بِكَرَمِكَ وَتُؤَخِّرُ',0,1,1.7333,'ب000',9),(110759,'بِكَرَمِكَ وَتُؤَخِّرُ الْعُقُوبَةَ','بِكَرَمِكَ وَتُؤَخِّرُ الْعُقُوبَةَ',0,1,2,'ب000',9),(110760,'بِكَرَمِكَ وَسَعَةِ','بِكَرَمِكَ وَسَعَةِ',0,1,1.6333,'ب000',9),(110761,'بِكَرَمِكَ وَسَعَةِ رَحْمَتِكَ','بِكَرَمِكَ وَسَعَةِ رَحْمَتِكَ',0,1,2,'ب000',9),(110762,'بِكَرَمِكَ وَسُكُوني','بِكَرَمِكَ وَسُكُوني',0,1,1.6667,'ب000',9),(110763,'بِكَرَمِكَ وَسُكُوني اِلى','بِكَرَمِكَ وَسُكُوني اِلى',0,1,1.8333,'ب000',9),(110764,'بِكَرَمِكَ وَلَئِنْ','بِكَرَمِكَ وَلَئِنْ',0,1,1.6333,'ب000',9),(110765,'بِكَرَمِكَ وَلَئِنْ اَدْخَلْتَنِى','بِكَرَمِكَ وَلَئِنْ اَدْخَلْتَنِى',0,1,2,'ب000',9),(110766,'بِكَلِماتِكَ','بِكَلِماتِكَ',0,0,0.8,'ب000',9),(110767,'بِكَلِماتِكَ كُلِّهَا','بِكَلِماتِكَ كُلِّهَا',0,1,1.7,'ب000',9),(110768,'بِكَلِماتِكَ كُلِّهَا اَللّـهُمَّ','بِكَلِماتِكَ كُلِّهَا اَللّـهُمَّ',0,1,2,'ب000',9),(110769,'بِكَلِمَتِهِ','بِكَلِمَتِهِ',0,0,0.8,'ب000',9),(110770,'بِكَلِمَتِهِ وَيُنْبِتُ','بِكَلِمَتِهِ وَيُنْبِتُ',0,1,1.7667,'ب000',9),(110771,'بِكَلِمَتِهِ وَيُنْبِتُ النَّباتَ','بِكَلِمَتِهِ وَيُنْبِتُ النَّباتَ',0,1,2,'ب000',9),(110772,'بِكَمالِكَ','بِكَمالِكَ',0,0,0.6667,'ب000',9),(110773,'بِكَمالِكَ كُلِّهِ','بِكَمالِكَ كُلِّهِ',0,1,1.6,'ب000',9),(110774,'بِكَمالِكَ كُلِّهِ اَللّـهُمَّ','بِكَمالِكَ كُلِّهِ اَللّـهُمَّ',0,1,2,'ب000',9),(110775,'بِكُلِّ شَأنٍ','بِكُلِّ شَأنٍ',0,1,1.4333,'ب000',9),(110776,'بِكُلِّ شَأنٍ وَحْدَهُ','بِكُلِّ شَأنٍ وَحْدَهُ',0,1,1.7333,'ب000',9),(110777,'بِكُلِّ شَيْءٍ عَليمٌ','بِكُلِّ شَيْءٍ عَليمٌ',0,1,1.7,'ب000',9),(110778,'بِكُمْ رَحيماً','بِكُمْ رَحيماً',0,1,1.4667,'ب000',9),(110779,'بِكُمْ رَحيماً وَلَيْسَ','بِكُمْ رَحيماً وَلَيْسَ',0,1,1.7667,'ب000',9),(110780,'بِكِتابِكَ وَإِيماناً','بِكِتابِكَ وَإِيماناً',0,1,1.7,'ب000',9),(110781,'بِكِتابِكَ وَإِيماناً بِكَ','بِكِتابِكَ وَإِيماناً بِكَ',0,1,1.8667,'ب000',9),(110782,'بِكِلائَتِكَ','بِكِلائَتِكَ',0,0,0.8,'ب000',9),(110783,'بِكِلائَتِكَ وَارْزُقْني','بِكِلائَتِكَ وَارْزُقْني',0,1,1.8,'ب000',9),(110784,'بِكِلائَتِكَ وَارْزُقْني حَجَّ','بِكِلائَتِكَ وَارْزُقْني حَجَّ',0,1,2,'ب000',9),(110785,'بِلادِكَ','بِلادِكَ',0,0,0.5333,'ب000',9),(110786,'بِلادِكَ صَلاَةً','بِلادِكَ صَلاَةً',0,1,1.5333,'ب000',9),(110787,'بِلادِكَ صَلاَةً كَثيرَةً','بِلادِكَ صَلاَةً كَثيرَةً',0,1,1.8333,'ب000',9),(110788,'بِلُؤْمي','بِلُؤْمي',0,0,0.5333,'ب000',9),(110789,'بِلُؤْمي لأُطالِبَنَّكَ','بِلُؤْمي لأُطالِبَنَّكَ',0,1,1.7667,'ب000',9),(110790,'بِلُؤْمي لأُطالِبَنَّكَ بِكَرَمِكَ','بِلُؤْمي لأُطالِبَنَّكَ بِكَرَمِكَ',0,1,2,'ب000',9),(110791,'بِلِسانٍ','بِلِسانٍ',0,0,0.5333,'ب000',9),(110792,'بِلِسانٍ قَدْ','بِلِسانٍ قَدْ',0,1,1.4333,'ب000',9),(110793,'بِلِسانٍ قَدْ اَخْرَسَهُ','بِلِسانٍ قَدْ اَخْرَسَهُ',0,1,1.8,'ب000',9),(110794,'بِما اَحْبَبْتَ','بِما اَحْبَبْتَ',0,1,1.5,'ب000',9),(110795,'بِما اَحْبَبْتَ وَالتَّرْكِ','بِما اَحْبَبْتَ وَالتَّرْكِ',0,1,1.9,'ب000',9),(110796,'بِما اَنْتَ','بِما اَنْتَ',0,1,1.3667,'ب000',9),(110797,'بِما اَنْتَ اَهْلُهُ','بِما اَنْتَ اَهْلُهُ',0,1,1.6667,'ب000',9),(110798,'بِما اَنْتَ فيهِ','بِما اَنْتَ فيهِ',0,1,1.5333,'ب000',9),(110799,'بِما تَشاءُ','بِما تَشاءُ',0,1,1.3667,'ب000',9),(110800,'بِما تَشاءُ كَيْفَ','بِما تَشاءُ كَيْفَ',0,1,1.6,'ب000',9),(110801,'بِما تُجيبُني','بِما تُجيبُني',0,1,1.4333,'ب000',9),(110802,'بِما تُجيبُني بِهِ','بِما تُجيبُني بِهِ',0,1,1.6,'ب000',9),(110803,'بِما تُحِبُّ','بِما تُحِبُّ',0,1,1.4,'ب000',9),(110804,'بِما تُحِبُّ وَتَرْضى','بِما تُحِبُّ وَتَرْضى',0,1,1.7,'ب000',9),(110805,'بِما تُعينُ','بِما تُعينُ',0,1,1.3667,'ب000',9),(110806,'بِما تُعينُ بِهِ','بِما تُعينُ بِهِ',0,1,1.5333,'ب000',9),(110807,'بِما شاءَ','بِما شاءَ',0,1,1.3,'ب000',9),(110808,'بِما شاءَ وَسِعَ','بِما شاءَ وَسِعَ',0,1,1.5333,'ب000',9),(110809,'بِما عَمِلُوا','بِما عَمِلُوا',0,1,1.4333,'ب000',9),(110810,'بِما عَمِلُوا يَوْمَ','بِما عَمِلُوا يَوْمَ',0,1,1.6667,'ب000',9),(110811,'بِمَرْصَدِ','بِمَرْصَدِ',0,0,0.6667,'ب000',9),(110812,'بِمَرْصَدِ اِغاثَة','بِمَرْصَدِ اِغاثَة',0,1,1.6,'ب000',9),(110813,'بِمَرْصَدِ اِغاثَة وَاَنَّ','بِمَرْصَدِ اِغاثَة وَاَنَّ',0,1,1.8667,'ب000',9),(110814,'بِمَسائِلِكَ','بِمَسائِلِكَ',0,0,0.8,'ب000',9),(110815,'بِمَسائِلِكَ كُلِّها','بِمَسائِلِكَ كُلِّها',0,1,1.6667,'ب000',9),(110816,'بِمَسائِلِكَ كُلِّها اَللّـهُمَّ','بِمَسائِلِكَ كُلِّها اَللّـهُمَّ',0,1,2,'ب000',9),(110817,'بِمَشِيَّتِكَ','بِمَشِيَّتِكَ',0,0,0.8667,'ب000',9),(110818,'بِمَشِيَّتِكَ كُلِّها','بِمَشِيَّتِكَ كُلِّها',0,1,1.7,'ب000',9),(110819,'بِمَشِيَّتِكَ كُلِّها اَللّـهُمَّ','بِمَشِيَّتِكَ كُلِّها اَللّـهُمَّ',0,1,2,'ب000',9),(110820,'بِمَعْرِفَتِكَ','بِمَعْرِفَتِكَ',0,0,0.9333,'ب000',9),(110821,'بِمَعْرِفَتِكَ مِنّي','بِمَعْرِفَتِكَ مِنّي',0,1,1.6667,'ب000',9),(110822,'بِمَعْرِفَتِكَ مِنّي اَنْ','بِمَعْرِفَتِكَ مِنّي اَنْ',0,1,1.8333,'ب000',9),(110823,'بِمَغْفِرَتِكَ','بِمَغْفِرَتِكَ',0,0,0.9333,'ب000',9),(110824,'بِمَغْفِرَتِكَ وَرِضْوانِكَ','بِمَغْفِرَتِكَ وَرِضْوانِكَ',0,1,1.9,'ب000',9),(110825,'بِمَغْفِرَتِكَ وَرِضْوانِكَ يا','بِمَغْفِرَتِكَ وَرِضْوانِكَ يا',0,1,2,'ب000',9),(110826,'بِمَلائِكَتِكَ','بِمَلائِكَتِكَ',0,0,0.9333,'ب000',9),(110827,'بِمَلائِكَتِكَ الْمُقَرَّبينَ','بِمَلائِكَتِكَ الْمُقَرَّبينَ',0,1,1.9667,'ب000',9),(110828,'بِمَلائِكَتِكَ الْمُقَرَّبينَ وَاَيِّدْهُ','بِمَلائِكَتِكَ الْمُقَرَّبينَ وَاَيِّدْهُ',0,1,2,'ب000',9),(110829,'بِمَنِّكَ','بِمَنِّكَ',0,0,0.6,'ب000',13),(110830,'بِمَنِّكَ كُلِّهِ','بِمَنِّكَ كُلِّهِ',0,1,1.5667,'ب000',9),(110831,'بِمَنِّكَ كُلِّهِ اَللّـهُمَّ','بِمَنِّكَ كُلِّهِ اَللّـهُمَّ',0,1,1.9667,'ب000',9),(110832,'بِمَنْ سَأَلَكَ','بِمَنْ سَأَلَكَ',0,1,1.5,'ب000',9),(110833,'بِمَنْ سَأَلَكَ وَاَيْقَنَ','بِمَنْ سَأَلَكَ وَاَيْقَنَ',0,1,1.8667,'ب000',9),(110834,'بِمَوْضِعِ','بِمَوْضِعِ',0,0,0.6667,'ب000',9),(110835,'بِمَوْضِعِ اِجابَة','بِمَوْضِعِ اِجابَة',0,1,1.6,'ب000',9),(110836,'بِمَوْضِعِ اِجابَة وَلِلْمَلْهُوفينَ','بِمَوْضِعِ اِجابَة وَلِلْمَلْهُوفينَ',0,1,2,'ب000',9),(110837,'بِمُلْكِكَ','بِمُلْكِكَ',0,0,0.6667,'ب000',9),(110838,'بِمُلْكِكَ كُلِّهِ','بِمُلْكِكَ كُلِّهِ',0,1,1.6,'ب000',9),(110839,'بِمُلْكِكَ كُلِّهِ اَللّـهُمَّ','بِمُلْكِكَ كُلِّهِ اَللّـهُمَّ',0,1,2,'ب000',9),(110840,'بِمِقْدار','بِمِقْدار',0,0,0.6,'ب000',9),(110841,'بِمِقْدار عالِمُ','بِمِقْدار عالِمُ',0,1,1.5333,'ب000',9),(110842,'بِمِقْدار عالِمُ الْغَيْبِ','بِمِقْدار عالِمُ الْغَيْبِ',0,1,1.8667,'ب000',9),(110843,'بِمِقْدارِ','بِمِقْدارِ',0,0,0.6667,'ب000',9),(110844,'بِمِقْدارِ اَمَلي','بِمِقْدارِ اَمَلي',0,1,1.5667,'ب000',9),(110845,'بِمِقْدارِ اَمَلي وَلا','بِمِقْدارِ اَمَلي وَلا',0,1,1.7333,'ب000',9),(110846,'بِمَّنِكَ','بِمَّنِكَ',0,0,0.6,'ب000',9),(110847,'بِمَّنِكَ وَاَيْقَنْتُ','بِمَّنِكَ وَاَيْقَنْتُ',0,1,1.7333,'ب000',9),(110848,'بِمَّنِكَ وَاَيْقَنْتُ اَنَّكَ','بِمَّنِكَ وَاَيْقَنْتُ اَنَّكَ',0,1,2,'ب000',9),(110849,'بِنا','بِنا',0,0,0.2667,'ب000',9),(110850,'بِنا وَتَظاهُرَ','بِنا وَتَظاهُرَ',0,1,1.5,'ب000',9),(110851,'بِنا وَتَظاهُرَ الزَّمانِ','بِنا وَتَظاهُرَ الزَّمانِ',0,1,1.8333,'ب000',9),(110852,'بِناصِيَتِها','بِناصِيَتِها',0,0,0.8,'ب000',9),(110853,'بِناصِيَتِها اِنَّكَ','بِناصِيَتِها اِنَّكَ',0,1,1.6667,'ب000',9),(110854,'بِناصِيَتِها اِنَّكَ اَشَدُّ','بِناصِيَتِها اِنَّكَ اَشَدُّ',0,1,1.9333,'ب000',9),(110855,'بِنُورِكَ اهْتَدَيْنا','بِنُورِكَ اهْتَدَيْنا',0,1,1.7,'ب000',9),(110856,'بِنُورِكَ اهْتَدَيْنا وَبِفَضْلِكَ','بِنُورِكَ اهْتَدَيْنا وَبِفَضْلِكَ',0,1,2,'ب000',9),(110857,'بِنُورِكَ وَاجْعَلْ','بِنُورِكَ وَاجْعَلْ',0,1,1.6333,'ب000',9),(110858,'بِنُورِكَ وَاجْعَلْ رَغْبَتي','بِنُورِكَ وَاجْعَلْ رَغْبَتي',0,1,1.9333,'ب000',9),(110859,'بِنِعَمِكَ','بِنِعَمِكَ',0,0,0.6667,'ب000',9),(110860,'بِنِعَمِكَ وَتَتَفَضَّلَ','بِنِعَمِكَ وَتَتَفَضَّلَ',0,1,1.8,'ب000',9),(110861,'بِنِعَمِكَ وَتَتَفَضَّلَ عَلَيْنا','بِنِعَمِكَ وَتَتَفَضَّلَ عَلَيْنا',0,1,2,'ب000',9),(110862,'بِنْتِ','بِنْتِ',0,0,0.4,'ب000',9),(110863,'بِنْتِ نَبيِّكَ','بِنْتِ نَبيِّكَ',0,1,1.5,'ب000',9),(110864,'بِنْتِ نَبيِّكَ مُحَمَّدٍ','بِنْتِ نَبيِّكَ مُحَمَّدٍ',0,1,1.8333,'ب000',9),(110865,'بِنْتِ نَبِيِّكَ','بِنْتِ نَبِيِّكَ',0,1,1.5333,'ب000',9),(110866,'بِنْتِ نَبِيِّكَ وَالْعَنْ','بِنْتِ نَبِيِّكَ وَالْعَنْ',0,1,1.8667,'ب000',9),(110867,'بِها اِنَّكَ','بِها اِنَّكَ',0,1,1.4,'ب000',9),(110868,'بِها اِنَّكَ ذُو','بِها اِنَّكَ ذُو',0,1,1.5333,'ب000',9),(110869,'بِها خَرَجْتُ','بِها خَرَجْتُ',0,1,1.4333,'ب000',9),(110870,'بِها خَرَجْتُ اِلَيْها','بِها خَرَجْتُ اِلَيْها',0,1,1.7333,'ب000',9),(110871,'بِها خَيْرَ','بِها خَيْرَ',0,1,1.3667,'ب000',9),(110872,'بِها خَيْرَ الدُّنْيا','بِها خَيْرَ الدُّنْيا',0,1,1.7,'ب000',9),(110873,'بِها دَرَجَتي','بِها دَرَجَتي',0,1,1.4333,'ب000',9),(110874,'بِها دَرَجَتي وَتَرْزُقَني','بِها دَرَجَتي وَتَرْزُقَني',0,1,1.8667,'ب000',9),(110875,'بِها عَلى','بِها عَلى',0,1,1.3,'ب000',9),(110876,'بِها عَلى كُلِّ','بِها عَلى كُلِّ',0,1,1.5,'ب000',9),(110877,'بِها عَلَيَّ','بِها عَلَيَّ',0,1,1.4,'ب000',9),(110878,'بِها عَلَيَّ وَلِلنّاسِ','بِها عَلَيَّ وَلِلنّاسِ',0,1,1.7667,'ب000',9),(110879,'بِها عَلَيْهِمْ','بِها عَلَيْهِمْ',0,1,1.5,'ب000',9),(110880,'بِها عَلَيْهِمْ اَهْلُ','بِها عَلَيْهِمْ اَهْلُ',0,1,1.7333,'ب000',9),(110881,'بِها عَنْ جَميعِ','بِها عَنْ جَميعِ',0,1,1.5333,'ب000',9),(110882,'بِها عَيْني','بِها عَيْني',0,1,1.3667,'ب000',9),(110883,'بِها عَيْني وَتَرْفَعُ','بِها عَيْني وَتَرْفَعُ',0,1,1.7333,'ب000',9),(110884,'بِها فَضْلَهُمْ','بِها فَضْلَهُمْ',0,1,1.5,'ب000',9),(110885,'بِها فَضْلَهُمْ عَلَى','بِها فَضْلَهُمْ عَلَى',0,1,1.7,'ب000',9),(110886,'بِها كَرامَةَ','بِها كَرامَةَ',0,1,1.4333,'ب000',9),(110887,'بِها كَرامَةَ الدُّنْيا','بِها كَرامَةَ الدُّنْيا',0,1,1.7667,'ب000',9),(110888,'بِها كَرَمَكَ','بِها كَرَمَكَ',0,1,1.4333,'ب000',9),(110889,'بِها كَرَمَكَ بَلْ','بِها كَرَمَكَ بَلْ',0,1,1.6,'ب000',9),(110890,'بِها مَنْ','بِها مَنْ',0,1,1.3,'ب000',9),(110891,'بِها مَنْ يَشاءُ','بِها مَنْ يَشاءُ',0,1,1.5333,'ب000',9),(110892,'بِها وَاْجعَلْني','بِها وَاْجعَلْني',0,1,1.5333,'ب000',9),(110893,'بِها وَاْجعَلْني فيها','بِها وَاْجعَلْني فيها',0,1,1.7,'ب000',9),(110894,'بِهذَا','بِهذَا',0,0,0.4,'ب000',9),(110895,'بِهذَا الدُّعاءِ','بِهذَا الدُّعاءِ',0,1,1.5333,'ب000',9),(110896,'بِهذَا الدُّعاءِ وَاَنا','بِهذَا الدُّعاءِ وَاَنا',0,1,1.7667,'ب000',9),(110897,'بِهَا','بِهَا',0,0,0.3333,'ب000',9),(110898,'بِهَا الاِسْلامَ','بِهَا الاِسْلامَ',0,1,1.5333,'ب000',9),(110899,'بِهَا الاِسْلامَ وَاَهْلَهُ','بِهَا الاِسْلامَ وَاَهْلَهُ',0,1,1.9,'ب000',9),(110900,'بِهَا النِّفاقَ','بِهَا النِّفاقَ',0,1,1.5,'ب000',9),(110901,'بِهَا النِّفاقَ وَاَهْلَهُ','بِهَا النِّفاقَ وَاَهْلَهُ',0,1,1.8667,'ب000',9),(110902,'بِهَلَكَة','بِهَلَكَة',0,0,0.6,'ب000',9),(110903,'بِهَلَكَة وَلا','بِهَلَكَة وَلا',0,1,1.4667,'ب000',9),(110904,'بِهَلَكَة وَلا تَرُدَّني','بِهَلَكَة وَلا تَرُدَّني',0,1,1.8,'ب000',9),(110905,'بِهَوانِ','بِهَوانِ',0,0,0.5333,'ب000',9),(110906,'بِهَوانِ مَنْ','بِهَوانِ مَنْ',0,1,1.4333,'ب000',9),(110907,'بِهَوانِ مَنْ شِئْتَ','بِهَوانِ مَنْ شِئْتَ',0,1,1.6667,'ب000',9),(110908,'بِهِ الاَوَّلُونَ','بِهِ الاَوَّلُونَ',0,1,1.5667,'ب000',9),(110909,'بِهِ الاَوَّلُونَ والآخِرُونَ','بِهِ الاَوَّلُونَ والآخِرُونَ',0,1,1.9667,'ب000',9),(110910,'بِهِ الاَوَّلُونَ وَالآخِرُونَ','بِهِ الاَوَّلُونَ وَالآخِرُونَ',0,1,2,'ب000',9),(110911,'بِهِ الصّالِحينَ','بِهِ الصّالِحينَ',0,1,1.5333,'ب000',9),(110912,'بِهِ الصّالِحينَ عَلى','بِهِ الصّالِحينَ عَلى',0,1,1.7,'ب000',9),(110913,'بِهِ اَسْرَنا','بِهِ اَسْرَنا',0,1,1.4333,'ب000',9),(110914,'بِهِ اَسْرَنا وَاَنْجِحْ','بِهِ اَسْرَنا وَاَنْجِحْ',0,1,1.8,'ب000',9),(110915,'بِهِ اَللّـهُمَّ','بِهِ اَللّـهُمَّ',0,1,1.5333,'ب000',9),(110916,'بِهِ اَللّـهُمَّ صَلِّ','بِهِ اَللّـهُمَّ صَلِّ',0,1,1.7333,'ب000',9),(110917,'بِهِ اَللّهُمَّ','بِهِ اَللّهُمَّ',0,1,1.5,'ب000',9),(110918,'بِهِ اَللّهُمَّ صَلّ','بِهِ اَللّهُمَّ صَلّ',0,1,1.6667,'ب000',9),(110919,'بِهِ اِنَّكَ','بِهِ اِنَّكَ',0,1,1.4,'ب000',9),(110920,'بِهِ اِنَّكَ عَلى','بِهِ اِنَّكَ عَلى',0,1,1.5667,'ب000',9),(110921,'بِهِ حينَ','بِهِ حينَ',0,1,1.3,'ب000',9),(110922,'بِهِ حينَ اَسْأَلُكَ','بِهِ حينَ اَسْأَلُكَ',0,1,1.6667,'ب000',9),(110923,'بِهِ حَيْثُ','بِهِ حَيْثُ',0,1,1.3667,'ب000',9),(110924,'بِهِ حَيْثُ شِئْتُ','بِهِ حَيْثُ شِئْتُ',0,1,1.6,'ب000',9),(110925,'بِهِ خَلَّتَنا','بِهِ خَلَّتَنا',0,1,1.4667,'ب000',9),(110926,'بِهِ خَلَّتَنا وَيَسِّرْ','بِهِ خَلَّتَنا وَيَسِّرْ',0,1,1.8,'ب000',9),(110927,'بِهِ دينَكَ','بِهِ دينَكَ',0,1,1.3667,'ب000',9),(110928,'بِهِ دينَكَ وَسُنَّةَ','بِهِ دينَكَ وَسُنَّةَ',0,1,1.7,'ب000',9),(110929,'بِهِ دَعْوَتَنا','بِهِ دَعْوَتَنا',0,1,1.5,'ب000',9),(110930,'بِهِ دَعْوَتَنا وَاَعْطِنا','بِهِ دَعْوَتَنا وَاَعْطِنا',0,1,1.8667,'ب000',9),(110931,'بِهِ دِماءَهُمْ','بِهِ دِماءَهُمْ',0,1,1.5,'ب000',9),(110932,'بِهِ دِماءَهُمْ فَاَدْرَكُوا','بِهِ دِماءَهُمْ فَاَدْرَكُوا',0,1,1.9333,'ب000',9),(110933,'بِهِ ذِلَّتَنا','بِهِ ذِلَّتَنا',0,1,1.4667,'ب000',9),(110934,'بِهِ ذِلَّتَنا وَاَغْنِ','بِهِ ذِلَّتَنا وَاَغْنِ',0,1,1.7667,'ب000',9),(110935,'بِهِ سَتَرْتَني','بِهِ سَتَرْتَني',0,1,1.5,'ب000',9),(110936,'بِهِ سَتَرْتَني وَارْحَمْني','بِهِ سَتَرْتَني وَارْحَمْني',0,1,1.9,'ب000',9),(110937,'بِهِ سُؤْلَنا','بِهِ سُؤْلَنا',0,1,1.4333,'ب000',9),(110938,'بِهِ شَعَثَنا','بِهِ شَعَثَنا',0,1,1.4333,'ب000',9),(110939,'بِهِ شَعَثَنا وَاشْعَبْ','بِهِ شَعَثَنا وَاشْعَبْ',0,1,1.7667,'ب000',9),(110940,'بِهِ صَدْعَنا','بِهِ صَدْعَنا',0,1,1.4333,'ب000',9),(110941,'بِهِ صَدْعَنا وَارْتُقْ','بِهِ صَدْعَنا وَارْتُقْ',0,1,1.7667,'ب000',9),(110942,'بِهِ صُدُورَنا','بِهِ صُدُورَنا',0,1,1.4667,'ب000',9),(110943,'بِهِ صُدُورَنا وَاَذْهِبْ','بِهِ صُدُورَنا وَاَذْهِبْ',0,1,1.8333,'ب000',9),(110944,'بِهِ طَلِبَتَنا','بِهِ طَلِبَتَنا',0,1,1.5,'ب000',9),(110945,'بِهِ طَلِبَتَنا وَاَنْجِزْ','بِهِ طَلِبَتَنا وَاَنْجِزْ',0,1,1.8667,'ب000',9),(110946,'بِهِ عائِلَنا','بِهِ عائِلَنا',0,1,1.4333,'ب000',9),(110947,'بِهِ عائِلَنا وَاَقْضِ','بِهِ عائِلَنا وَاَقْضِ',0,1,1.7333,'ب000',9),(110948,'بِهِ عَلى','بِهِ عَلى',0,1,1.3,'ب000',9),(110949,'بِهِ عَلى عَدُوِّكَ','بِهِ عَلى عَدُوِّكَ',0,1,1.6333,'ب000',9),(110950,'بِهِ عَلَيَّ وَارْزُقْني','بِهِ عَلَيَّ وَارْزُقْني',0,1,1.8,'ب000',9),(110951,'بِهِ عَلَيَّ وَاَساَلُكَ','بِهِ عَلَيَّ وَاَساَلُكَ',0,1,1.8,'ب000',9),(110952,'بِهِ عَنْ تَكَلُّفِ','بِهِ عَنْ تَكَلُّفِ',0,1,1.6333,'ب000',9),(110953,'بِهِ عَنْ مَغْرَمِنا','بِهِ عَنْ مَغْرَمِنا',0,1,1.6667,'ب000',9),(110954,'بِهِ عُسْرَنا','بِهِ عُسْرَنا',0,1,1.4333,'ب000',9),(110955,'بِهِ عُسْرَنا وَبَيِّضْ','بِهِ عُسْرَنا وَبَيِّضْ',0,1,1.7667,'ب000',9),(110956,'بِهِ غَيْظَ','بِهِ غَيْظَ',0,1,1.3667,'ب000',9),(110957,'بِهِ غَيْظَ قُلُوبِنا','بِهِ غَيْظَ قُلُوبِنا',0,1,1.7,'ب000',9),(110958,'بِهِ في','بِهِ في',0,1,1.2333,'ب000',9),(110959,'بِهِ في آناءِ','بِهِ في آناءِ',0,1,1.4333,'ب000',9),(110960,'بِهِ فَتْقَنا','بِهِ فَتْقَنا',0,1,1.4333,'ب000',9),(110961,'بِهِ فَتْقَنا وَكَثِّرْ','بِهِ فَتْقَنا وَكَثِّرْ',0,1,1.7667,'ب000',9),(110962,'بِهِ فَقْرَنا','بِهِ فَقْرَنا',0,1,1.4333,'ب000',9),(110963,'بِهِ فَقْرَنا وَسُدَّ','بِهِ فَقْرَنا وَسُدَّ',0,1,1.7,'ب000',9),(110964,'بِهِ فَوْقَ','بِهِ فَوْقَ',0,1,1.3667,'ب000',9),(110965,'بِهِ فَوْقَ رَغْبَتِنا','بِهِ فَوْقَ رَغْبَتِنا',0,1,1.7333,'ب000',9),(110966,'بِهِ قَلْبي وَيَقيناً','بِهِ قَلْبي وَيَقيناً',0,1,1.7,'ب000',9),(110967,'بِهِ قِلَّتَنا','بِهِ قِلَّتَنا',0,1,1.4667,'ب000',9),(110968,'بِهِ قِلَّتَنا وَاَعْزِزْ','بِهِ قِلَّتَنا وَاَعْزِزْ',0,1,1.8333,'ب000',9),(110969,'بِهِ لِدينِكَ','بِهِ لِدينِكَ',0,1,1.4333,'ب000',9),(110970,'بِهِ لِدينِكَ وَلا','بِهِ لِدينِكَ وَلا',0,1,1.6,'ب000',9),(110971,'بِهِ لِمَا','بِهِ لِمَا',0,1,1.3333,'ب000',9),(110972,'بِهِ لِمَا اخْتُلِفَ','بِهِ لِمَا اخْتُلِفَ',0,1,1.6667,'ب000',9);
INSERT INTO `ftcwg_finder_terms` VALUES (110973,'بِهِ مَواعيدَنا','بِهِ مَواعيدَنا',0,1,1.5,'ب000',9),(110974,'بِهِ مَواعيدَنا وَاسْتَجِبْ','بِهِ مَواعيدَنا وَاسْتَجِبْ',0,1,1.9,'ب000',9),(110975,'بِهِ مِنَ','بِهِ مِنَ',0,1,1.3,'ب000',9),(110976,'بِهِ مِنَ الدُّنْيا','بِهِ مِنَ الدُّنْيا',0,1,1.6333,'ب000',9),(110977,'بِهِ مِنْ','بِهِ مِنْ',0,1,1.3,'ب000',9),(110978,'بِهِ مِنْ ذِكْرِكَ','بِهِ مِنْ ذِكْرِكَ',0,1,1.6,'ب000',9),(110979,'بِهِ مِنْ مَسْأَلَتِكَ','بِهِ مِنْ مَسْأَلَتِكَ',0,1,1.7333,'ب000',9),(110980,'بِهِ وَانْصُرْهُ','بِهِ وَانْصُرْهُ',0,1,1.5333,'ب000',9),(110981,'بِهِ وَانْصُرْهُ نَصْراً','بِهِ وَانْصُرْهُ نَصْراً',0,1,1.8,'ب000',9),(110982,'بِهِ وَبِمُحَمَّدٍ','بِهِ وَبِمُحَمَّدٍ',0,1,1.6,'ب000',9),(110983,'بِهِ وَبِمُحَمَّدٍ وآلِ','بِهِ وَبِمُحَمَّدٍ وآلِ',0,1,1.7667,'ب000',9),(110984,'بِهِ وَجْهَكَ','بِهِ وَجْهَكَ',0,1,1.4333,'ب000',9),(110985,'بِهِ وَجْهَكَ فَخالَطَني','بِهِ وَجْهَكَ فَخالَطَني',0,1,1.8,'ب000',9),(110986,'بِهِ وَخَشْيَتَكَ','بِهِ وَخَشْيَتَكَ',0,1,1.5667,'ب000',9),(110987,'بِهِ وَخَشْيَتَكَ بِاللَّيْلِ','بِهِ وَخَشْيَتَكَ بِاللَّيْلِ',0,1,1.9667,'ب000',9),(110988,'بِهِ وَمَنْ','بِهِ وَمَنْ',0,1,1.3667,'ب000',9),(110989,'بِهِ وُجُوهَنا','بِهِ وُجُوهَنا',0,1,1.4667,'ب000',9),(110990,'بِهِ وُجُوهَنا وَفُكَّ','بِهِ وُجُوهَنا وَفُكَّ',0,1,1.7333,'ب000',9),(110991,'بِهِ يا','بِهِ يا',0,1,1.2333,'ب000',9),(110992,'بِهِ يا مَوْلايَ','بِهِ يا مَوْلايَ',0,1,1.5333,'ب000',9),(110993,'بِوَجْهِكَ الْكَريمِ اَنْ','بِوَجْهِكَ الْكَريمِ اَنْ',0,1,1.8333,'ب000',9),(110994,'بِوَجْهِكَ الْكَريمِ عَنّي','بِوَجْهِكَ الْكَريمِ عَنّي',0,1,1.8667,'ب000',9),(110995,'بِوَحْيِكَ','بِوَحْيِكَ',0,0,0.6667,'ب000',9),(110996,'بِيَدي','بِيَدي',0,0,0.4,'ب000',9),(110997,'بِيَدي وَبِحَبْلِ','بِيَدي وَبِحَبْلِ',0,1,1.5667,'ب000',9),(110998,'بِيَدي وَبِحَبْلِ طاعَتِكَ','بِيَدي وَبِحَبْلِ طاعَتِكَ',0,1,1.8667,'ب000',9),(110999,'بِيَدِكَ','بِيَدِكَ',0,0,0.5333,'ب000',9),(111000,'بِيَدِكَ الْخَيْرُ','بِيَدِكَ الْخَيْرُ',0,1,1.6,'ب000',9),(111001,'بِيَدِكَ الْخَيْرُ اِنَّكَ','بِيَدِكَ الْخَيْرُ اِنَّكَ',0,1,1.8667,'ب000',9),(111002,'بِيَدِكَ وَاَنْتَ','بِيَدِكَ وَاَنْتَ',0,1,1.5667,'ب000',9),(111003,'بِيَدِكَ وَاَنْتَ واسِعُ','بِيَدِكَ وَاَنْتَ واسِعُ',0,1,1.8,'ب000',9),(111004,'بِيَدِهِ','بِيَدِهِ',0,0,0.5333,'ب000',9),(111005,'بِيَدِهِ الْخَيْرُ','بِيَدِهِ الْخَيْرُ',0,1,1.6,'ب000',9),(111006,'بِيَدِهِ الْخَيْرُ وَهُوَ','بِيَدِهِ الْخَيْرُ وَهُوَ',0,1,1.8333,'ب000',9),(111007,'بْنِ الْحُسَيْنِ اِمامِ','بْنِ الْحُسَيْنِ اِمامِ',0,1,1.7667,'ب000',9),(111008,'بْنِ الْحُسَيْنِ وَمُحَمَّدِ','بْنِ الْحُسَيْنِ وَمُحَمَّدِ',0,1,1.9333,'ب000',9),(111009,'بْنِ جَعْفَرٍ','بْنِ جَعْفَرٍ',0,1,1.4333,'ب000',9),(111010,'بْنِ جَعْفَرٍ اِمامِ','بْنِ جَعْفَرٍ اِمامِ',0,1,1.6667,'ب000',9),(111011,'بْنِ جَعْفَرٍ وَعَلِيِّ','بْنِ جَعْفَرٍ وَعَلِيِّ',0,1,1.7667,'ب000',9),(111012,'بْنِ عَلِيٍّ','بْنِ عَلِيٍّ',0,1,1.4,'ب000',9),(111013,'بْنِ عَلِيٍّ اِمامِ','بْنِ عَلِيٍّ اِمامِ',0,1,1.6333,'ب000',9),(111014,'بْنِ عَلِيٍّ وَالْخَلَفِ','بْنِ عَلِيٍّ وَالْخَلَفِ',0,1,1.8,'ب000',9),(111015,'بْنِ عَلِيٍّ وَعَلِيِّ','بْنِ عَلِيٍّ وَعَلِيِّ',0,1,1.7333,'ب000',9),(111016,'بْنِ مُحَمَّد','بْنِ مُحَمَّد',0,1,1.4333,'ب000',9),(111017,'بْنِ مُحَمَّد وَمُوسَى','بْنِ مُحَمَّد وَمُوسَى',0,1,1.7333,'ب000',9),(111018,'بْنِ مُحَمَّدٍ','بْنِ مُحَمَّدٍ',0,1,1.4667,'ب000',9),(111019,'بْنِ مُحَمَّدٍ اِمامِ','بْنِ مُحَمَّدٍ اِمامِ',0,1,1.7,'ب000',9),(111020,'بْنِ مُحَمَّدٍ وَالْحَسَنِ','بْنِ مُحَمَّدٍ وَالْحَسَنِ',0,1,1.8667,'ب000',9),(111021,'بْنِ مُوسى','بْنِ مُوسى',0,1,1.3333,'ب000',9),(111022,'بْنِ مُوسى اِمامِ','بْنِ مُوسى اِمامِ',0,1,1.5667,'ب000',9),(111023,'بْنِ مُوسى وَمُحَمَّدِ','بْنِ مُوسى وَمُحَمَّدِ',0,1,1.7333,'ب000',9),(111024,'تائِبينَ','تائِبينَ',0,0,0.5333,'ت000',9),(111025,'تائِبينَ وَتُبْ','تائِبينَ وَتُبْ',0,1,1.5,'ت000',9),(111026,'تائِبينَ وَتُبْ عَلَيْنا','تائِبينَ وَتُبْ عَلَيْنا',0,1,1.8,'ت000',9),(111027,'تامَّةٌ','تامَّةٌ',0,0,0.4667,'ت000',9),(111028,'تامَّةٌ اَللّـهُمَّ','تامَّةٌ اَللّـهُمَّ',0,1,1.6333,'ت000',9),(111029,'تامَّةٌ اَللّـهُمَّ اِنّي','تامَّةٌ اَللّـهُمَّ اِنّي',0,1,1.8333,'ت000',9),(111030,'تَأميلي','تَأميلي',0,0,0.4667,'ت000',9),(111031,'تَأميلي لِلْعَفْوِ','تَأميلي لِلْعَفْوِ',0,1,1.6,'ت000',9),(111032,'تَأميلي لِلْعَفْوِ عَنْكَ','تَأميلي لِلْعَفْوِ عَنْكَ',0,1,1.8333,'ت000',9),(111033,'تَأميلي وَقَدْ','تَأميلي وَقَدْ',0,1,1.4667,'ت000',9),(111034,'تَأميلي وَقَدْ ساقَني','تَأميلي وَقَدْ ساقَني',0,1,1.7,'ت000',9),(111035,'تَأمُرَ','تَأمُرَ',0,0,0.4667,'ت000',9),(111036,'تَأمُرَ بِالسُّؤالِ','تَأمُرَ بِالسُّؤالِ',0,1,1.6333,'ت000',9),(111037,'تَأمُرَ بِالسُّؤالِ وَتَمْنَعَ','تَأمُرَ بِالسُّؤالِ وَتَمْنَعَ',0,1,2,'ت000',9),(111038,'تَبارَكَ','تَبارَكَ',0,0,0.5333,'ت000',9),(111039,'تَبارَكَ اللهُ','تَبارَكَ اللهُ',0,1,1.4667,'ت000',9),(111040,'تَبارَكَ اللهُ رَبُّ','تَبارَكَ اللهُ رَبُّ',0,1,1.6667,'ت000',9),(111041,'تَبارَكْتَ','تَبارَكْتَ',0,0,0.6667,'ت000',9),(111042,'تَبارَكْتَ وَتَعالَيْتَ','تَبارَكْتَ وَتَعالَيْتَ',0,1,1.7667,'ت000',9),(111043,'تَبارَكْتَ وَتَعالَيْتَ يا','تَبارَكْتَ وَتَعالَيْتَ يا',0,1,1.8667,'ت000',9),(111044,'تَبارَكْتَ يا','تَبارَكْتَ يا',0,1,1.4333,'ت000',9),(111045,'تَبارَكْتَ يا رَبَّ','تَبارَكْتَ يا رَبَّ',0,1,1.6333,'ت000',9),(111046,'تَبِعاتٌ','تَبِعاتٌ',0,0,0.5333,'ت000',9),(111047,'تَبِعاتٌ فَتَحمَّلْها','تَبِعاتٌ فَتَحمَّلْها',0,1,1.7,'ت000',9),(111048,'تَبِعاتٌ فَتَحمَّلْها عَنّي','تَبِعاتٌ فَتَحمَّلْها عَنّي',0,1,1.9,'ت000',9),(111049,'تَبْتَلِنا','تَبْتَلِنا',0,0,0.6667,'ت000',9),(111050,'تَبْتَلِنا وَمِنَ','تَبْتَلِنا وَمِنَ',0,1,1.5667,'ت000',9),(111051,'تَبْتَلِنا وَمِنَ الزَّقُّومِ','تَبْتَلِنا وَمِنَ الزَّقُّومِ',0,1,1.9667,'ت000',9),(111052,'تَبْتَلِيَني','تَبْتَلِيَني',0,0,0.8,'ت000',9),(111053,'تَبْتَلِيَني وَتْرزُقَني','تَبْتَلِيَني وَتْرزُقَني',0,1,1.8,'ت000',9),(111054,'تَبْتَلِيَني وَتْرزُقَني مِنَ','تَبْتَلِيَني وَتْرزُقَني مِنَ',0,1,1.9667,'ت000',9),(111055,'تَبْلُغَني','تَبْلُغَني',0,0,0.6667,'ت000',9),(111056,'تَبْلُغَني وَتَسَعَني','تَبْلُغَني وَتَسَعَني',0,1,1.7,'ت000',9),(111057,'تَبْلُغَني وَتَسَعَني وَاِنْ','تَبْلُغَني وَتَسَعَني وَاِنْ',0,1,1.9333,'ت000',9),(111058,'تَتَجاوَزُ','تَتَجاوَزُ',0,0,0.6667,'ت000',9),(111059,'تَتَجاوَزُ عَنْها','تَتَجاوَزُ عَنْها',0,1,1.5667,'ت000',9),(111060,'تَتَجاوَزُ عَنْها وَارْزُقْني','تَتَجاوَزُ عَنْها وَارْزُقْني',0,1,1.9667,'ت000',9),(111061,'تَتَحَبَّبُ','تَتَحَبَّبُ',0,0,0.7333,'ت000',9),(111062,'تَتَحَبَّبُ اِلَيْنا','تَتَحَبَّبُ اِلَيْنا',0,1,1.6667,'ت000',9),(111063,'تَتَحَبَّبُ اِلَيْنا بِالنِّعَمِ','تَتَحَبَّبُ اِلَيْنا بِالنِّعَمِ',0,1,2,'ت000',9),(111064,'تَتَقَبَّلُها','تَتَقَبَّلُها',0,0,0.8667,'ت000',9),(111065,'تَتَقَبَّلُها وَسَيِّئاتٍ','تَتَقَبَّلُها وَسَيِّئاتٍ',0,1,1.8333,'ت000',9),(111066,'تَتَقَبَّلُها وَسَيِّئاتٍ تَتَجاوَزُ','تَتَقَبَّلُها وَسَيِّئاتٍ تَتَجاوَزُ',0,1,2,'ت000',9),(111067,'تَجَلِّلُناها','تَجَلِّلُناها',0,0,0.8667,'ت000',9),(111068,'تَجَلِّلُناها وَعافِيَةٍ','تَجَلِّلُناها وَعافِيَةٍ',0,1,1.8,'ت000',9),(111069,'تَجَلِّلُناها وَعافِيَةٍ مِنْكَ','تَجَلِّلُناها وَعافِيَةٍ مِنْكَ',0,1,2,'ت000',9),(111070,'تَجُودَ','تَجُودَ',0,0,0.4667,'ت000',9),(111071,'تَجُودَ عَلَيْنا','تَجُودَ عَلَيْنا',0,1,1.5333,'ت000',9),(111072,'تَجُودَ عَلَيْنا وَعَلَى','تَجُودَ عَلَيْنا وَعَلَى',0,1,1.8,'ت000',9),(111073,'تَجْعَلَ اسْمي فِي','تَجْعَلَ اسْمي فِي',0,1,1.6,'ت000',9),(111074,'تَجْعَلَ فيـما','تَجْعَلَ فيـما',0,1,1.4667,'ت000',9),(111075,'تَجْعَلَ فيـما تَقْضي','تَجْعَلَ فيـما تَقْضي',0,1,1.7,'ت000',9),(111076,'تَجْعَلَ لي','تَجْعَلَ لي',0,1,1.3667,'ت000',9),(111077,'تَجْعَلَ لي في','تَجْعَلَ لي في',0,1,1.4667,'ت000',9),(111078,'تَجْعَلَ وَفاتي','تَجْعَلَ وَفاتي',0,1,1.5,'ت000',9),(111079,'تَجْعَلَ وَفاتي قَتْلاً','تَجْعَلَ وَفاتي قَتْلاً',0,1,1.7667,'ت000',9),(111080,'تَجْعَلَني مِنْ حُجّاجِ','تَجْعَلَني مِنْ حُجّاجِ',0,1,1.7667,'ت000',9),(111081,'تَجْعَلْ ثَوابي','تَجْعَلْ ثَوابي',0,1,1.5,'ت000',9),(111082,'تَجْعَلْ ثَوابي ثَوابَ','تَجْعَلْ ثَوابي ثَوابَ',0,1,1.7333,'ت000',9),(111083,'تَجْعَلْ شَيْئاً','تَجْعَلْ شَيْئاً',0,1,1.5333,'ت000',9),(111084,'تَجْعَلْ شَيْئاً مِمّا','تَجْعَلْ شَيْئاً مِمّا',0,1,1.7333,'ت000',9),(111085,'تَجْعَلْ نَفْسي','تَجْعَلْ نَفْسي',0,1,1.5,'ت000',9),(111086,'تَجْعَلْ نَفْسي في','تَجْعَلْ نَفْسي في',0,1,1.6,'ت000',9),(111087,'تَجْعَلْنَا','تَجْعَلْنَا',0,0,0.7333,'ت000',9),(111088,'تَجْعَلْنَا وَفِي','تَجْعَلْنَا وَفِي',0,1,1.5667,'ت000',9),(111089,'تَجْعَلْنَا وَفِي النّارِ','تَجْعَلْنَا وَفِي النّارِ',0,1,1.8333,'ت000',9),(111090,'تَحَبَّبَ','تَحَبَّبَ',0,0,0.6,'ت000',9),(111091,'تَحَبَّبَ اِلَيَّ','تَحَبَّبَ اِلَيَّ',0,1,1.5667,'ت000',9),(111092,'تَحَبَّبَ اِلَيَّ وَهُوَ','تَحَبَّبَ اِلَيَّ وَهُوَ',0,1,1.8,'ت000',9),(111093,'تَحَبَّبَ اِلَيْكَ','تَحَبَّبَ اِلَيْكَ',0,1,1.6,'ت000',9),(111094,'تَحَبَّبَ اِلَيْكَ وَيا','تَحَبَّبَ اِلَيْكَ وَيا',0,1,1.7667,'ت000',9),(111095,'تَحَنُّناً','تَحَنُّناً',0,0,0.6667,'ت000',9),(111096,'تَحَنُّناً مِنْهُ','تَحَنُّناً مِنْهُ',0,1,1.5667,'ت000',9),(111097,'تَحَنُّناً مِنْهُ وَرَحْمَةً','تَحَنُّناً مِنْهُ وَرَحْمَةً',0,1,1.9333,'ت000',9),(111098,'تَحُلْ','تَحُلْ',0,0,0.4,'ت000',9),(111099,'تَحُلْ بَيْني','تَحُلْ بَيْني',0,1,1.4333,'ت000',9),(111100,'تَحُلْ بَيْني وَبَيْنَ','تَحُلْ بَيْني وَبَيْنَ',0,1,1.7333,'ت000',9),(111101,'تَحُوطَنا','تَحُوطَنا',0,0,0.6,'ت000',9),(111102,'تَحُوطَنا بِنِعَمِكَ','تَحُوطَنا بِنِعَمِكَ',0,1,1.6667,'ت000',9),(111103,'تَحُوطَنا بِنِعَمِكَ وَتَتَفَضَّلَ','تَحُوطَنا بِنِعَمِكَ وَتَتَفَضَّلَ',0,1,2,'ت000',9),(111104,'تَحْتَ','تَحْتَ',0,0,0.4,'ت000',9),(111105,'تَحْتَ رايَةِ','تَحْتَ رايَةِ',0,1,1.4333,'ت000',9),(111106,'تَحْتَ رايَةِ نَبِيِّكَ','تَحْتَ رايَةِ نَبِيِّكَ',0,1,1.7667,'ت000',9),(111107,'تَحْتَ سَبْعِ','تَحْتَ سَبْعِ',0,1,1.4333,'ت000',9),(111108,'تَحْتَ سَبْعِ اَرَضينَ','تَحْتَ سَبْعِ اَرَضينَ',0,1,1.7333,'ت000',9),(111109,'تَحْتَ قَدَمَيَّ','تَحْتَ قَدَمَيَّ',0,1,1.5333,'ت000',9),(111110,'تَحْتَ قَدَمَيَّ وَاكْفِني','تَحْتَ قَدَمَيَّ وَاكْفِني',0,1,1.8667,'ت000',9),(111111,'تَحْتَجِبُ','تَحْتَجِبُ',0,0,0.6667,'ت000',9),(111112,'تَحْتَجِبُ عَنْ','تَحْتَجِبُ عَنْ',0,1,1.5,'ت000',9),(111113,'تَحْتَجِبُ عَنْ خَلْقِكَ','تَحْتَجِبُ عَنْ خَلْقِكَ',0,1,1.8,'ت000',9),(111114,'تَحْتَهُنَّ','تَحْتَهُنَّ',0,0,0.7333,'ت000',9),(111115,'تَحْتَهُنَّ وَلا','تَحْتَهُنَّ وَلا',0,1,1.5333,'ت000',9),(111116,'تَحْتَهُنَّ وَلا بَيْنَهُنَّ','تَحْتَهُنَّ وَلا بَيْنَهُنَّ',0,1,1.9333,'ت000',9),(111117,'تَحْجُبَهُمُ','تَحْجُبَهُمُ',0,0,0.8,'ت000',9),(111118,'تَحْجُبَهُمُ الأَعمالُ','تَحْجُبَهُمُ الأَعمالُ',0,1,1.7333,'ت000',9),(111119,'تَحْجُبَهُمُ الأَعمالُ دُونَكَ','تَحْجُبَهُمُ الأَعمالُ دُونَكَ',0,1,2,'ت000',9),(111120,'تَحْرِمْني','تَحْرِمْني',0,0,0.6667,'ت000',13),(111121,'تَحْرِمْني ثَوابَكَ','تَحْرِمْني ثَوابَكَ',0,1,1.6333,'ت000',9),(111122,'تَحْرِمْني يا','تَحْرِمْني يا',0,1,1.4333,'ت000',9),(111123,'تَحْرِمْني يا رَبِّ','تَحْرِمْني يا رَبِّ',0,1,1.6333,'ت000',9),(111124,'تَحْمِلُ','تَحْمِلُ',0,0,0.5333,'ت000',9),(111125,'تَحْمِلُ كُلُّ','تَحْمِلُ كُلُّ',0,1,1.4667,'ت000',9),(111126,'تَحْمِلُ كُلُّ اُنْثى','تَحْمِلُ كُلُّ اُنْثى',0,1,1.7,'ت000',9),(111127,'تَخيبَ','تَخيبَ',0,0,0.4,'ت000',9),(111128,'تَخيبَ بَيْنَ','تَخيبَ بَيْنَ',0,1,1.4333,'ت000',9),(111129,'تَخيبَ بَيْنَ ذَيْنِ','تَخيبَ بَيْنَ ذَيْنِ',0,1,1.6667,'ت000',9),(111130,'تَخْذُلْنا','تَخْذُلْنا',0,0,0.6667,'ت000',9),(111131,'تَخْذُلْنا راهِبينَ','تَخْذُلْنا راهِبينَ',0,1,1.6333,'ت000',9),(111132,'تَخْذُلْنا راهِبينَ وآمِنّا','تَخْذُلْنا راهِبينَ وآمِنّا',0,1,1.9,'ت000',9),(111133,'تَدَعْ','تَدَعْ',0,0,0.4,'ت000',9),(111134,'تَدَعْ عَلى','تَدَعْ عَلى',0,1,1.3667,'ت000',9),(111135,'تَدَعْ عَلى ظَهْرِ','تَدَعْ عَلى ظَهْرِ',0,1,1.6,'ت000',9),(111136,'تَدْبيرِكَ','تَدْبيرِكَ',0,0,0.6667,'ت000',9),(111137,'تَدْبيرِكَ لَكَ','تَدْبيرِكَ لَكَ',0,1,1.5,'ت000',9),(111138,'تَدْعُوني','تَدْعُوني',0,0,0.6,'ت000',9),(111139,'تَدْعُوني فَاُوَلّي','تَدْعُوني فَاُوَلّي',0,1,1.6333,'ت000',9),(111140,'تَدْعُوني فَاُوَلّي عَنْكَ','تَدْعُوني فَاُوَلّي عَنْكَ',0,1,1.8667,'ت000',9),(111141,'تَدْفَعُها','تَدْفَعُها',0,0,0.6667,'ت000',9),(111142,'تَدْفَعُها وَحَسَناتٍ','تَدْفَعُها وَحَسَناتٍ',0,1,1.7,'ت000',9),(111143,'تَدْفَعُها وَحَسَناتٍ تَتَقَبَّلُها','تَدْفَعُها وَحَسَناتٍ تَتَقَبَّلُها',0,1,2,'ت000',9),(111144,'تَذْكُرْني','تَذْكُرْني',0,0,0.6667,'ت000',9),(111145,'تَذْكُرْني بِخَطيئَتي','تَذْكُرْني بِخَطيئَتي',0,1,1.7,'ت000',9),(111146,'تَذْكُرْني بِخَطيئَتي وَاجْعَلْ','تَذْكُرْني بِخَطيئَتي وَاجْعَلْ',0,1,2,'ت000',9),(111147,'تَرُدَّ','تَرُدَّ',0,0,0.4667,'ت000',9),(111148,'تَرُدَّ دُعائي','تَرُدَّ دُعائي',0,1,1.4667,'ت000',9),(111149,'تَرُدَّ دُعائي وَلا','تَرُدَّ دُعائي وَلا',0,1,1.6333,'ت000',9),(111150,'تَرُدَّني','تَرُدَّني',0,0,0.6,'ت000',9),(111151,'تَرُدَّني إلاّ','تَرُدَّني إلاّ',0,1,1.4667,'ت000',9),(111152,'تَرُدَّني إلاّ بِقَضاءِ','تَرُدَّني إلاّ بِقَضاءِ',0,1,1.7667,'ت000',9),(111153,'تَرُدَّني بِعَذابٍ','تَرُدَّني بِعَذابٍ',0,1,1.6,'ت000',9),(111154,'تَرُدَّني بِعَذابٍ اَليمٍ','تَرُدَّني بِعَذابٍ اَليمٍ',0,1,1.8333,'ت000',9),(111155,'تَرُدَّني بِهَلَكَة','تَرُدَّني بِهَلَكَة',0,1,1.6333,'ت000',9),(111156,'تَرُدَّني بِهَلَكَة وَلا','تَرُدَّني بِهَلَكَة وَلا',0,1,1.8,'ت000',9),(111157,'تَرُدَّني في','تَرُدَّني في',0,1,1.4,'ت000',9),(111158,'تَرُدَّني في سُوءٍ','تَرُدَّني في سُوءٍ',0,1,1.6,'ت000',9),(111159,'تَرُدَّني لِجَهْلي','تَرُدَّني لِجَهْلي',0,1,1.6,'ت000',9),(111160,'تَرُدَّني لِجَهْلي وَلا','تَرُدَّني لِجَهْلي وَلا',0,1,1.7667,'ت000',9),(111161,'تَرُدَّني مَعْرِفَةً','تَرُدَّني مَعْرِفَةً',0,1,1.6667,'ت000',9),(111162,'تَرُدَّني مَعْرِفَةً مِنّي','تَرُدَّني مَعْرِفَةً مِنّي',0,1,1.8667,'ت000',9),(111163,'تَرْحَمْني','تَرْحَمْني',0,0,0.6667,'ت000',9),(111164,'تَرْحَمْني وَفَضْلَ','تَرْحَمْني وَفَضْلَ',0,1,1.6333,'ت000',9),(111165,'تَرْحَمْني وَفَضْلَ مَنْ','تَرْحَمْني وَفَضْلَ مَنْ',0,1,1.8,'ت000',9),(111166,'تَرْزُقَني','تَرْزُقَني',0,0,0.6667,'ت000',9),(111167,'تَرْزُقَني في','تَرْزُقَني في',0,1,1.4333,'ت000',9),(111168,'تَرْزُقَني في عامي','تَرْزُقَني في عامي',0,1,1.6,'ت000',9),(111169,'تَرْضى بِها','تَرْضى بِها',0,1,1.3667,'ت000',9),(111170,'تَرْضى بِها عَنّي','تَرْضى بِها عَنّي',0,1,1.5667,'ت000',9),(111171,'تَرْعَدُ','تَرْعَدُ',0,0,0.5333,'ت000',9),(111172,'تَرْعَدُ السَّماءُ','تَرْعَدُ السَّماءُ',0,1,1.6,'ت000',9),(111173,'تَرْهَقُها','تَرْهَقُها',0,0,0.6667,'ت000',9),(111174,'تَرْهَقُها قَتَرَةٌ','تَرْهَقُها قَتَرَةٌ',0,1,1.6333,'ت000',9),(111175,'تَرْهَقُها قَتَرَةٌ وَذِلَّةٌ','تَرْهَقُها قَتَرَةٌ وَذِلَّةٌ',0,1,1.9667,'ت000',9),(111176,'تَزيدُني','تَزيدُني',0,0,0.5333,'ت000',9),(111177,'تَزيدُني بِذلِكَ','تَزيدُني بِذلِكَ',0,1,1.5333,'ت000',9),(111178,'تَزيدُني بِذلِكَ شُكْراً','تَزيدُني بِذلِكَ شُكْراً',0,1,1.8,'ت000',9),(111179,'تَزيدُهُ','تَزيدُهُ',0,0,0.5333,'ت000',9),(111180,'تَزيدُهُ كَثْرَةُ','تَزيدُهُ كَثْرَةُ',0,1,1.5667,'ت000',9),(111181,'تَزيدُهُ كَثْرَةُ الْعَطاءِ','تَزيدُهُ كَثْرَةُ الْعَطاءِ',0,1,1.9,'ت000',9),(111182,'تَزْدادُ','تَزْدادُ',0,0,0.5333,'ت000',9),(111183,'تَزْدادُ وَكُلُّ','تَزْدادُ وَكُلُّ',0,1,1.5333,'ت000',9),(111184,'تَزْدادُ وَكُلُّ شَيْءٍ','تَزْدادُ وَكُلُّ شَيْءٍ',0,1,1.7667,'ت000',9),(111185,'تَسْتَبْدِلْ','تَسْتَبْدِلْ',0,0,0.8,'ت000',9),(111186,'تَسْتَبْدِلْ بي','تَسْتَبْدِلْ بي',0,1,1.5,'ت000',9),(111187,'تَسْتَبْدِلْ بي غَيْري','تَسْتَبْدِلْ بي غَيْري',0,1,1.7333,'ت000',9),(111188,'تَسْتَجيبَ','تَسْتَجيبَ',0,0,0.6667,'ت000',9),(111189,'تَسْتَجيبَ لَنا','تَسْتَجيبَ لَنا',0,1,1.5,'ت000',9),(111190,'تَسْتَجيبَ لَنا فَحَقِّقْ','تَسْتَجيبَ لَنا فَحَقِّقْ',0,1,1.8333,'ت000',9),(111191,'تَسْتَزِلَّني','تَسْتَزِلَّني',0,0,0.8667,'ت000',9),(111192,'تَسْتَزِلَّني بِخَطيئَتي','تَسْتَزِلَّني بِخَطيئَتي',0,1,1.8,'ت000',9),(111193,'تَسْتَزِلَّني بِخَطيئَتي وَما','تَسْتَزِلَّني بِخَطيئَتي وَما',0,1,1.9667,'ت000',9),(111194,'تَسْتُرَ','تَسْتُرَ',0,0,0.5333,'ت000',9),(111195,'تَسْتُرَ عَلَيْنا','تَسْتُرَ عَلَيْنا',0,1,1.5667,'ت000',9),(111196,'تَسْتُرَ عَلَيْنا وَدَعَوْناكَ','تَسْتُرَ عَلَيْنا وَدَعَوْناكَ',0,1,2,'ت000',9),(111197,'تَسْتُرُ','تَسْتُرُ',0,0,0.5333,'ت000',9),(111198,'تَسْتُرُ الذَّنْبِ','تَسْتُرُ الذَّنْبِ',0,1,1.6,'ت000',9),(111199,'تَسْتُرُ الذَّنْبِ بِكَرَمِكَ','تَسْتُرُ الذَّنْبِ بِكَرَمِكَ',0,1,1.9667,'ت000',9),(111200,'تَسْتُرُ اَمْ','تَسْتُرُ اَمْ',0,1,1.4333,'ت000',9),(111201,'تَسْتُرُ اَمْ عَظيمَ','تَسْتُرُ اَمْ عَظيمَ',0,1,1.6667,'ت000',9),(111202,'تَسْقُطُ','تَسْقُطُ',0,0,0.5333,'ت000',9),(111203,'تَسْقُطُ مِنْ','تَسْقُطُ مِنْ',0,1,1.4333,'ت000',9),(111204,'تَسْقُطُ مِنْ وَرَقَةٍ','تَسْقُطُ مِنْ وَرَقَةٍ',0,1,1.7333,'ت000',9),(111205,'تَسْليماً','تَسْليماً',0,0,0.6,'ت000',9),(111206,'تَسْليماً لَبَّيْكَ','تَسْليماً لَبَّيْكَ',0,1,1.6333,'ت000',9),(111207,'تَسْليماً لَبَّيْكَ يا','تَسْليماً لَبَّيْكَ يا',0,1,1.7333,'ت000',9),(111208,'تَسْلُبْني','تَسْلُبْني',0,0,0.6667,'ت000',9),(111209,'تَسْلُبْني صالِحَ','تَسْلُبْني صالِحَ',0,1,1.5667,'ت000',9),(111210,'تَسْلُبْني صالِحَ ما','تَسْلُبْني صالِحَ ما',0,1,1.6667,'ت000',9),(111211,'تَسْمَعَ','تَسْمَعَ',0,0,0.5333,'ت000',9),(111212,'تَسْمَعَ دُعائي','تَسْمَعَ دُعائي',0,1,1.5,'ت000',9),(111213,'تَسْمَعَ دُعائي فَباعَدْتَني','تَسْمَعَ دُعائي فَباعَدْتَني',0,1,1.9333,'ت000',9),(111214,'تَسْمَعَ صَوْتي','تَسْمَعَ صَوْتي',0,1,1.5,'ت000',9),(111215,'تَسْمَعَ صَوْتي وَتُجيبَ','تَسْمَعَ صَوْتي وَتُجيبَ',0,1,1.8,'ت000',9),(111216,'تَسْوَدُّ','تَسْوَدُّ',0,0,0.6,'ت000',9),(111217,'تَسْوَدُّ الْوُجُوهُ','تَسْوَدُّ الْوُجُوهُ',0,1,1.6667,'ت000',9),(111218,'تَسْوَدُّ الْوُجُوهُ آمِنّي','تَسْوَدُّ الْوُجُوهُ آمِنّي',0,1,1.9,'ت000',9),(111219,'تَشاءُ اَللّـهُمَّ','تَشاءُ اَللّـهُمَّ',0,1,1.6,'ت000',9),(111220,'تَشاءُ اَللّـهُمَّ صَلِّ','تَشاءُ اَللّـهُمَّ صَلِّ',0,1,1.8,'ت000',9),(111221,'تَشاءُ اُلطُفْ','تَشاءُ اُلطُفْ',0,1,1.4667,'ت000',9),(111222,'تَشاءُ اُلطُفْ لي','تَشاءُ اُلطُفْ لي',0,1,1.5667,'ت000',9),(111223,'تَشاءُ اِلى','تَشاءُ اِلى',0,1,1.3667,'ت000',9),(111224,'تَشاءُ اِلى صِراطٍ','تَشاءُ اِلى صِراطٍ',0,1,1.6,'ت000',9),(111225,'تَشاءُ بِغَيْرِ','تَشاءُ بِغَيْرِ',0,1,1.5,'ت000',9),(111226,'تَشاءُ بِغَيْرِ حِسابٍ','تَشاءُ بِغَيْرِ حِسابٍ',0,1,1.7333,'ت000',9),(111227,'تَشاءُ بِما','تَشاءُ بِما',0,1,1.3667,'ت000',9),(111228,'تَشاءُ بِما تَشاءُ','تَشاءُ بِما تَشاءُ',0,1,1.6,'ت000',9),(111229,'تَشاءُ بِيَدِكَ','تَشاءُ بِيَدِكَ',0,1,1.5,'ت000',9),(111230,'تَشاءُ بِيَدِكَ الْخَيْرُ','تَشاءُ بِيَدِكَ الْخَيْرُ',0,1,1.8333,'ت000',9),(111231,'تَشاءُ تُعَذِّبُ','تَشاءُ تُعَذِّبُ',0,1,1.5333,'ت000',9),(111232,'تَشاءُ تُعَذِّبُ مَنْ','تَشاءُ تُعَذِّبُ مَنْ',0,1,1.7,'ت000',9),(111233,'تَشاءُ كَيْفَ','تَشاءُ كَيْفَ',0,1,1.4333,'ت000',9),(111234,'تَشاءُ كَيْفَ تَشاءُ','تَشاءُ كَيْفَ تَشاءُ',0,1,1.6667,'ت000',9),(111235,'تَشاءُ لا','تَشاءُ لا',0,1,1.3,'ت000',9),(111236,'تَشاءُ لا تُسْأَلُ','تَشاءُ لا تُسْأَلُ',0,1,1.6,'ت000',9),(111237,'تَشاءُ وَتَرْحَمُ','تَشاءُ وَتَرْحَمُ',0,1,1.5667,'ت000',9),(111238,'تَشاءُ وَتَرْحَمُ مَنْ','تَشاءُ وَتَرْحَمُ مَنْ',0,1,1.7333,'ت000',9),(111239,'تَشاءُ وَتَنْزِعُ','تَشاءُ وَتَنْزِعُ',0,1,1.5667,'ت000',9),(111240,'تَشاءُ وَتَنْزِعُ الْمُلْكَ','تَشاءُ وَتَنْزِعُ الْمُلْكَ',0,1,1.9,'ت000',9),(111241,'تَشاءُ وَتَهْدي','تَشاءُ وَتَهْدي',0,1,1.5,'ت000',9),(111242,'تَشاءُ وَتَهْدي بِكَرامَتِكَ','تَشاءُ وَتَهْدي بِكَرامَتِكَ',0,1,1.9333,'ت000',9),(111243,'تَشاءُ وَتُذِلُّ','تَشاءُ وَتُذِلُّ',0,1,1.5333,'ت000',9),(111244,'تَشاءُ وَتُذِلُّ مَنْ','تَشاءُ وَتُذِلُّ مَنْ',0,1,1.7,'ت000',9),(111245,'تَشاءُ وَتُعِزُّ','تَشاءُ وَتُعِزُّ',0,1,1.5333,'ت000',9),(111246,'تَشاءُ وَتُعِزُّ مَنْ','تَشاءُ وَتُعِزُّ مَنْ',0,1,1.7,'ت000',9),(111247,'تَشاءُ وَلا','تَشاءُ وَلا',0,1,1.3667,'ت000',9),(111248,'تَشاءُ وَلا تَفْعَلُ','تَشاءُ وَلا تَفْعَلُ',0,1,1.6667,'ت000',9),(111249,'تَشْتَبِهُ','تَشْتَبِهُ',0,0,0.6667,'ت000',9),(111250,'تَشْتَبِهُ عَلَيْهِ','تَشْتَبِهُ عَلَيْهِ',0,1,1.6333,'ت000',9),(111251,'تَشْتَبِهُ عَلَيْهِ الأَصْواتُ','تَشْتَبِهُ عَلَيْهِ الأَصْواتُ',0,1,2,'ت000',9),(111252,'تَصْرِفُنا','تَصْرِفُنا',0,0,0.6667,'ت000',9),(111253,'تَصْرِفُنا عَنْكَ','تَصْرِفُنا عَنْكَ',0,1,1.5667,'ت000',9),(111254,'تَصْرِفُنا عَنْكَ وَاِنْ','تَصْرِفُنا عَنْكَ وَاِنْ',0,1,1.8,'ت000',9),(111255,'تَضُرَّنيِ','تَضُرَّنيِ',0,0,0.6667,'ت000',9),(111256,'تَضُرَّنيِ الذُّنُوبُ','تَضُرَّنيِ الذُّنُوبُ',0,1,1.7,'ت000',9),(111257,'تَضُرَّنيِ الذُّنُوبُ اَللّـهُمَّ','تَضُرَّنيِ الذُّنُوبُ اَللّـهُمَّ',0,1,2,'ت000',9),(111258,'تَعَلُّقي','تَعَلُّقي',0,0,0.6,'ت000',9),(111259,'تَعَلُّقي تُصيبُ','تَعَلُّقي تُصيبُ',0,1,1.5333,'ت000',9),(111260,'تَعَلُّقي تُصيبُ بِرَحْمَتِكَ','تَعَلُّقي تُصيبُ بِرَحْمَتِكَ',0,1,1.9667,'ت000',9),(111261,'تَعَلُّقي وَبِفَنائِكَ','تَعَلُّقي وَبِفَنائِكَ',0,1,1.7333,'ت000',9),(111262,'تَعَلُّقي وَبِفَنائِكَ اَحُطُّ','تَعَلُّقي وَبِفَنائِكَ اَحُطُّ',0,1,2,'ت000',9),(111263,'تَعْجيلَ','تَعْجيلَ',0,0,0.5333,'ت000',9),(111264,'تَعْجيلَ الْعُقُوبَةِ','تَعْجيلَ الْعُقُوبَةِ',0,1,1.7,'ت000',9),(111265,'تَعْجيلَ الْعُقُوبَةِ لاَجْتَنَبْتُهُ','تَعْجيلَ الْعُقُوبَةِ لاَجْتَنَبْتُهُ',0,1,2,'ت000',9),(111266,'تَعْسيرَهُ','تَعْسيرَهُ',0,0,0.6667,'ت000',9),(111267,'تَعْسيرَهُ عَلَيْكَ','تَعْسيرَهُ عَلَيْكَ',0,1,1.6333,'ت000',9),(111268,'تَعْسيرَهُ عَلَيْكَ سَهْلٌ','تَعْسيرَهُ عَلَيْكَ سَهْلٌ',0,1,1.8667,'ت000',9),(111269,'تَعْسيرَهُ فَاِنَّ','تَعْسيرَهُ فَاِنَّ',0,1,1.6,'ت000',9),(111270,'تَعْسيرَهُ فَاِنَّ تَيْسيرَ','تَعْسيرَهُ فَاِنَّ تَيْسيرَ',0,1,1.9,'ت000',9),(111271,'تَعْلَمُ','تَعْلَمُ',0,0,0.5333,'ت000',9),(111272,'تَعْلَمُ خائِنَةَ','تَعْلَمُ خائِنَةَ',0,1,1.5667,'ت000',9),(111273,'تَعْلَمُ خائِنَةَ الأَعْيُنِ','تَعْلَمُ خائِنَةَ الأَعْيُنِ',0,1,1.9333,'ت000',9),(111274,'تَغيْضُ','تَغيْضُ',0,0,0.4667,'ت000',9),(111275,'تَغيْضُ الاَرْحامُ','تَغيْضُ الاَرْحامُ',0,1,1.6,'ت000',9),(111276,'تَغيْضُ الاَرْحامُ وَما','تَغيْضُ الاَرْحامُ وَما',0,1,1.7667,'ت000',9),(111277,'تَغُلَّنا','تَغُلَّنا',0,0,0.6,'ت000',9),(111278,'تَغُلَّنا وَفي','تَغُلَّنا وَفي',0,1,1.4667,'ت000',9),(111279,'تَغُلَّنا وَفي عَذابِكَ','تَغُلَّنا وَفي عَذابِكَ',0,1,1.7667,'ت000',9),(111280,'تَغْشاهُ','تَغْشاهُ',0,0,0.5333,'ت000',9),(111281,'تَغْشاهُ الظُّلُماتُ','تَغْشاهُ الظُّلُماتُ',0,1,1.6667,'ت000',9),(111282,'تَغْشاهُ الظُّلُماتُ وَلا','تَغْشاهُ الظُّلُماتُ وَلا',0,1,1.8333,'ت000',9),(111283,'تَغْفِرُ','تَغْفِرُ',0,0,0.5333,'ت000',9),(111284,'تَغْفِرُ إلاّ','تَغْفِرُ إلاّ',0,1,1.4333,'ت000',9),(111285,'تَغْفِرُ إلاّ لأَِوْلِيائِكَ','تَغْفِرُ إلاّ لأَِوْلِيائِكَ',0,1,1.9333,'ت000',9),(111286,'تَغْفِرْ','تَغْفِرْ',0,0,0.5333,'ت000',9),(111287,'تَغْفِرْ لَهُمْ','تَغْفِرْ لَهُمْ',0,1,1.5,'ت000',9),(111288,'تَغْفِرْ لَهُمْ اَبَداً','تَغْفِرْ لَهُمْ اَبَداً',0,1,1.7667,'ت000',9),(111289,'تَفَضُّلاً','تَفَضُّلاً',0,0,0.6667,'ت000',9),(111290,'تَفَضُّلاً مِنْهُ','تَفَضُّلاً مِنْهُ',0,1,1.5667,'ت000',9),(111291,'تَفَضُّلاً مِنْهُ وَكَرَماً','تَفَضُّلاً مِنْهُ وَكَرَماً',0,1,1.9,'ت000',9),(111292,'تَفْعَلَ','تَفْعَلَ',0,0,0.5333,'ت000',9),(111293,'تَفْعَلَ ذلِكَ','تَفْعَلَ ذلِكَ',0,1,1.4667,'ت000',9),(111294,'تَفْعَلَ ذلِكَ بي','تَفْعَلَ ذلِكَ بي',0,1,1.5667,'ت000',9),(111295,'تَفْعَلُ','تَفْعَلُ',0,0,0.5333,'ت000',9),(111296,'تَفْعَلُ ما','تَفْعَلُ ما',0,1,1.3667,'ت000',9),(111297,'تَفْعَلُ ما تَشاءُ','تَفْعَلُ ما تَشاءُ',0,1,1.6,'ت000',9),(111298,'تَفْعَلُ ما يَشاءُ','تَفْعَلُ ما يَشاءُ',0,1,1.6,'ت000',9),(111299,'تَقَبَّلْ','تَقَبَّلْ',0,0,0.6,'ت000',9),(111300,'تَقَبَّلْ ذلِكَ','تَقَبَّلْ ذلِكَ',0,1,1.5,'ت000',9),(111301,'تَقَبَّلْ ذلِكَ مِنّي','تَقَبَّلْ ذلِكَ مِنّي',0,1,1.7,'ت000',9),(111302,'تَقَبَّلْ مِنّي','تَقَبَّلْ مِنّي',0,1,1.5,'ت000',9),(111303,'تَقَبَّلْ مِنّي وَاَعْلِ','تَقَبَّلْ مِنّي وَاَعْلِ',0,1,1.8,'ت000',9),(111304,'تَقَدَّسَتْ','تَقَدَّسَتْ',0,0,0.7333,'ت000',9),(111305,'تَقَدَّسَتْ اَسْماؤكَ','تَقَدَّسَتْ اَسْماؤكَ',0,1,1.7,'ت000',9),(111306,'تَقَدَّسَتْ اَسْماؤكَ وَجَلَّ','تَقَدَّسَتْ اَسْماؤكَ وَجَلَّ',0,1,1.9667,'ت000',9),(111307,'تَقَرُّ','تَقَرُّ',0,0,0.4667,'ت000',9),(111308,'تَقَرُّ بِها','تَقَرُّ بِها',0,1,1.4,'ت000',9),(111309,'تَقَرُّ بِها عَيْني','تَقَرُّ بِها عَيْني',0,1,1.6333,'ت000',9),(111310,'تَقُولُ','تَقُولُ',0,0,0.4667,'ت000',9),(111311,'تَقُولُ وَفَوْقَ','تَقُولُ وَفَوْقَ',0,1,1.5333,'ت000',9),(111312,'تَقُولُ وَفَوْقَ ما','تَقُولُ وَفَوْقَ ما',0,1,1.6333,'ت000',9),(111313,'تَقِلُّ','تَقِلُّ',0,0,0.4667,'ت000',9),(111314,'تَقِلُّ رَحْمَتُكَ','تَقِلُّ رَحْمَتُكَ',0,1,1.6,'ت000',9),(111315,'تَقِلُّ رَحْمَتُكَ وَقَدْ','تَقِلُّ رَحْمَتُكَ وَقَدْ',0,1,1.8333,'ت000',9),(111316,'تَقْتُلَ','تَقْتُلَ',0,0,0.5333,'ت000',9),(111317,'تَقْتُلَ بي','تَقْتُلَ بي',0,1,1.3667,'ت000',9),(111318,'تَقْتُلَ بي اَعْداءَكَ','تَقْتُلَ بي اَعْداءَكَ',0,1,1.7333,'ت000',9),(111319,'تَقْسِمُهُ','تَقْسِمُهُ',0,0,0.6667,'ت000',9),(111320,'تَقْسِمُهُ لِعبادِكَ','تَقْسِمُهُ لِعبادِكَ',0,1,1.6667,'ت000',9),(111321,'تَقْسِمُهُ لِعبادِكَ الصّالِحينَ','تَقْسِمُهُ لِعبادِكَ الصّالِحينَ',0,1,2,'ت000',9),(111322,'تَقْنَعُ','تَقْنَعُ',0,0,0.5333,'ت000',9),(111323,'تَقْنَعُ وَبَطْنٍ','تَقْنَعُ وَبَطْنٍ',0,1,1.5667,'ت000',9),(111324,'تَقْنَعُ وَبَطْنٍ لا','تَقْنَعُ وَبَطْنٍ لا',0,1,1.6667,'ت000',9),(111325,'تَكَلُّفِ','تَكَلُّفِ',0,0,0.6,'ت000',9),(111326,'تَكَلُّفِ ما','تَكَلُّفِ ما',0,1,1.4,'ت000',9),(111327,'تَكَلُّفِ ما في','تَكَلُّفِ ما في',0,1,1.5,'ت000',9),(111328,'تَكُنْ','تَكُنْ',0,0,0.4,'ت000',9),(111329,'تَكُنْ قَضَيْتَ','تَكُنْ قَضَيْتَ',0,1,1.5,'ت000',9),(111330,'تَكُنْ قَضَيْتَ في','تَكُنْ قَضَيْتَ في',0,1,1.6,'ت000',9),(111331,'تَكْبيراً','تَكْبيراً',0,0,0.6,'ت000',9),(111332,'تَكْبيراً اَلْحَمْدُ','تَكْبيراً اَلْحَمْدُ',0,1,1.6667,'ت000',9),(111333,'تَكْبيراً اَلْحَمْدُ للهِ','تَكْبيراً اَلْحَمْدُ للهِ',0,1,1.8333,'ت000',9),(111334,'تَكْبُبْنا','تَكْبُبْنا',0,0,0.6667,'ت000',9),(111335,'تَكْبُبْنا وَمِنْ','تَكْبُبْنا وَمِنْ',0,1,1.5667,'ت000',9),(111336,'تَكْبُبْنا وَمِنْ ثِيابِ','تَكْبُبْنا وَمِنْ ثِيابِ',0,1,1.8,'ت000',9),(111337,'تَكْرَهُ','تَكْرَهُ',0,0,0.5333,'ت000',9),(111338,'تَكْرَهُ جُودُكَ','تَكْرَهُ جُودُكَ',0,1,1.5333,'ت000',9),(111339,'تَكْرَهُ جُودُكَ وَكَرَمُكَ','تَكْرَهُ جُودُكَ وَكَرَمُكَ',0,1,1.9,'ت000',9),(111340,'تَكْشِفُهُ','تَكْشِفُهُ',0,0,0.6667,'ت000',9),(111341,'تَكْشِفُهُ وَنَصْرٍ','تَكْشِفُهُ وَنَصْرٍ',0,1,1.6333,'ت000',9),(111342,'تَكْشِفُهُ وَنَصْرٍ تُعِزُّهُ','تَكْشِفُهُ وَنَصْرٍ تُعِزُّهُ',0,1,1.9667,'ت000',9),(111343,'تَمَلُّقِكَ','تَمَلُّقِكَ',0,0,0.7333,'ت000',9),(111344,'تَمَلُّقِكَ لِما','تَمَلُّقِكَ لِما',0,1,1.5333,'ت000',9),(111345,'تَمَلُّقِكَ لِما اُلْهِمَ','تَمَلُّقِكَ لِما اُلْهِمَ',0,1,1.8333,'ت000',9),(111346,'تَمَلُّقِكَ لِمَا','تَمَلُّقِكَ لِمَا',0,1,1.5667,'ت000',9),(111347,'تَمَلُّقِكَ لِمَا انْتَهى','تَمَلُّقِكَ لِمَا انْتَهى',0,1,1.8333,'ت000',9),(111348,'تَمُنُّ عَلَيْهِ','تَمُنُّ عَلَيْهِ',0,1,1.5333,'ت000',9),(111349,'تَمْكُرْ','تَمْكُرْ',0,0,0.5333,'ت000',9),(111350,'تَمْكُرْ بي','تَمْكُرْ بي',0,1,1.3667,'ت000',9),(111351,'تَمْكُرْ بي في','تَمْكُرْ بي في',0,1,1.4667,'ت000',9),(111352,'تَمْلأَ','تَمْلأَ',0,0,0.4667,'ت000',9),(111353,'تَمْلأَ قَلْبي','تَمْلأَ قَلْبي',0,1,1.4667,'ت000',9),(111354,'تَمْلأَ قَلْبي حُبّاً','تَمْلأَ قَلْبي حُبّاً',0,1,1.7,'ت000',9),(111355,'تَمْنَعْني','تَمْنَعْني',0,0,0.6667,'ت000',9),(111356,'تَمْنَعْني لِقِلَّةِ','تَمْنَعْني لِقِلَّةِ',0,1,1.6667,'ت000',9),(111357,'تَمْنَعْني لِقِلَّةِ صَبْري','تَمْنَعْني لِقِلَّةِ صَبْري',0,1,1.9,'ت000',9),(111358,'تَناوَلَ','تَناوَلَ',0,0,0.5333,'ت000',9),(111359,'تَناوَلَ الأَقْرِباءُ','تَناوَلَ الأَقْرِباءُ',0,1,1.7,'ت000',9),(111360,'تَناوَلَ الأَقْرِباءُ اَطْرافَ','تَناوَلَ الأَقْرِباءُ اَطْرافَ',0,1,2,'ت000',9),(111361,'تَنَزُّلَ','تَنَزُّلَ',0,0,0.6,'ت000',9),(111362,'تَنَزُّلَ الْمَلائِكَةِ','تَنَزُّلَ الْمَلائِكَةِ',0,1,1.7667,'ت000',9),(111363,'تَنَزُّلَ الْمَلائِكَةِ وَالرُّوحِ','تَنَزُّلَ الْمَلائِكَةِ وَالرُّوحِ',0,1,2,'ت000',9),(111364,'تَنَزُّلَ الْمَلاَئِكَةُ','تَنَزُّلَ الْمَلاَئِكَةُ',0,1,1.8,'ت000',9),(111365,'تَنَزُّلَ الْمَلاَئِكَةُ وَالرُّوحُ','تَنَزُّلَ الْمَلاَئِكَةُ وَالرُّوحُ',0,1,2,'ت000',9),(111366,'تَنْتصِرُ','تَنْتصِرُ',0,0,0.6,'ت000',9),(111367,'تَنْتصِرُ بِهِ','تَنْتصِرُ بِهِ',0,1,1.4667,'ت000',9),(111368,'تَنْتصِرُ بِهِ لِدينِكَ','تَنْتصِرُ بِهِ لِدينِكَ',0,1,1.7667,'ت000',9),(111369,'تَنْشُرُ اَمْ','تَنْشُرُ اَمْ',0,1,1.4333,'ت000',9),(111370,'تَنْشُرُ اَمْ قَبيحَ','تَنْشُرُ اَمْ قَبيحَ',0,1,1.6667,'ت000',9),(111371,'تَنْشُرُها','تَنْشُرُها',0,0,0.6667,'ت000',9),(111372,'تَنْشُرُها وَعافِيَةٍ','تَنْشُرُها وَعافِيَةٍ',0,1,1.7,'ت000',9),(111373,'تَنْشُرُها وَعافِيَةٍ تُلْبِسُها','تَنْشُرُها وَعافِيَةٍ تُلْبِسُها',0,1,2,'ت000',9),(111374,'تَنْصُرَ','تَنْصُرَ',0,0,0.5333,'ت000',9),(111375,'تَنْصُرَ وَصِيَّ','تَنْصُرَ وَصِيَّ',0,1,1.5333,'ت000',9),(111376,'تَنْصُرَ وَصِيَّ مُحَمَّدٍ','تَنْصُرَ وَصِيَّ مُحَمَّدٍ',0,1,1.8667,'ت000',9),(111377,'تَنْقُصُ','تَنْقُصُ',0,0,0.5333,'ت000',9),(111378,'تَنْقُصُ الاَرْضُ','تَنْقُصُ الاَرْضُ',0,1,1.5667,'ت000',9),(111379,'تَنْقُصُ الاَرْضُ مِنْهُمْ','تَنْقُصُ الاَرْضُ مِنْهُمْ',0,1,1.8667,'ت000',9),(111380,'تَنْقُصُ خَزائِنُهُ','تَنْقُصُ خَزائِنُهُ',0,1,1.6333,'ت000',9),(111381,'تَنْقُصُ خَزائِنُهُ وَلا','تَنْقُصُ خَزائِنُهُ وَلا',0,1,1.8,'ت000',9),(111382,'تَنْكيلاً','تَنْكيلاً',0,0,0.6,'ت000',9),(111383,'تَنْكيلاً kuşkusuz','تَنْكيلاً kuşkusuz',0,1,1.6,'ت200',9),(111384,'تَنْكيلاً kuşkusuz allah','تَنْكيلاً kuşkusuz allah',0,1,1.8,'ت240',9),(111385,'تَهَيَّأتُ','تَهَيَّأتُ',0,0,0.6667,'ت000',9),(111386,'تَهَيَّأتُ وَتَعَبَّأتُ','تَهَيَّأتُ وَتَعَبَّأتُ',0,1,1.7667,'ت000',9),(111387,'تَهَيَّأتُ وَتَعَبَّأتُ وَقُمْتُ','تَهَيَّأتُ وَتَعَبَّأتُ وَقُمْتُ',0,1,2,'ت000',9),(111388,'تَهْدي','تَهْدي',0,0,0.4,'ت000',9),(111389,'تَهْدي مَنْ','تَهْدي مَنْ',0,1,1.3667,'ت000',9),(111390,'تَهْدي مَنْ تَشاءُ','تَهْدي مَنْ تَشاءُ',0,1,1.6,'ت000',9),(111391,'تَوَثَّقْنا','تَوَثَّقْنا',0,0,0.7333,'ت000',9),(111392,'تَوَثَّقْنا مِنْكَ','تَوَثَّقْنا مِنْكَ',0,1,1.6,'ت000',9),(111393,'تَوَثَّقْنا مِنْكَ بِالصَّفْحِ','تَوَثَّقْنا مِنْكَ بِالصَّفْحِ',0,1,2,'ت000',9),(111394,'تَوَسُّلي','تَوَسُّلي',0,0,0.6,'ت000',9),(111395,'تَوَسُّلي مِنْ','تَوَسُّلي مِنْ',0,1,1.4667,'ت000',9),(111396,'تَوَسُّلي مِنْ غَيْرِ','تَوَسُّلي مِنْ غَيْرِ',0,1,1.7,'ت000',9),(111397,'تَوَفَّيْتَني','تَوَفَّيْتَني',0,0,0.8667,'ت000',9),(111398,'تَوَفَّيْتَني عَلَيْهِ','تَوَفَّيْتَني عَلَيْهِ',0,1,1.7333,'ت000',9),(111399,'تَوَفَّيْتَني عَلَيْهِ وَابْعَثْني','تَوَفَّيْتَني عَلَيْهِ وَابْعَثْني',0,1,2,'ت000',9),(111400,'تَوَكَّلْتُ','تَوَكَّلْتُ',0,0,0.7333,'ت000',15),(111401,'تَوَكَّلْتُ allah\'ım','تَوَكَّلْتُ allah',0,1,1.6667,'ت450',9),(111402,'تَوَكَّلْتُ allah\'ım senin','تَوَكَّلْتُ allah senin',0,1,1.8667,'ت4525',9),(111403,'تَوْبيخي','تَوْبيخي',0,0,0.5333,'ت000',9),(111404,'تَوْبيخي بِكَرَمِ','تَوْبيخي بِكَرَمِ',0,1,1.5667,'ت000',9),(111405,'تَوْبيخي بِكَرَمِ وَجْهِكَ','تَوْبيخي بِكَرَمِ وَجْهِكَ',0,1,1.8667,'ت000',9),(111406,'تَيْسيرَ','تَيْسيرَ',0,0,0.5333,'ت000',9),(111407,'تَيْسيرَ ما','تَيْسيرَ ما',0,1,1.3667,'ت000',9),(111408,'تَيْسيرَ ما اَخافُ','تَيْسيرَ ما اَخافُ',0,1,1.6,'ت000',9),(111409,'تُؤاخِذْنـي','تُؤاخِذْنـي',0,0,0.7333,'ت000',9),(111410,'تُؤاخِذْنـي بِأَسْوَءِ','تُؤاخِذْنـي بِأَسْوَءِ',0,1,1.7333,'ت000',9),(111411,'تُؤاخِذْنـي بِأَسْوَءِ عَمَلي','تُؤاخِذْنـي بِأَسْوَءِ عَمَلي',0,1,1.9667,'ت000',9),(111412,'تُؤَدِّبْني','تُؤَدِّبْني',0,0,0.7333,'ت000',9),(111413,'تُؤَدِّبْني بِعُقُوبَتِكَ','تُؤَدِّبْني بِعُقُوبَتِكَ',0,1,1.8333,'ت000',9),(111414,'تُؤَدِّبْني بِعُقُوبَتِكَ وَلا','تُؤَدِّبْني بِعُقُوبَتِكَ وَلا',0,1,2,'ت000',9),(111415,'تُؤْتِى','تُؤْتِى',0,0,0.4667,'ت000',9),(111416,'تُؤْتِى الْمُلْكَ','تُؤْتِى الْمُلْكَ',0,1,1.5667,'ت000',9),(111417,'تُؤْتِى الْمُلْكَ مَنْ','تُؤْتِى الْمُلْكَ مَنْ',0,1,1.7333,'ت000',9),(111418,'تُبَيِّنُ','تُبَيِّنُ',0,0,0.6,'ت000',9),(111419,'تُبَيِّنُ بِها','تُبَيِّنُ بِها',0,1,1.4667,'ت000',9),(111420,'تُبَيِّنُ بِها فَضْلَهُمْ','تُبَيِّنُ بِها فَضْلَهُمْ',0,1,1.8333,'ت000',9),(111421,'تُبْ','تُبْ',0,0,0.2667,'ت000',9),(111422,'تُبْ عَلَيَّ','تُبْ عَلَيَّ',0,1,1.4,'ت000',9),(111423,'تُبْ عَلَيَّ حَتّى','تُبْ عَلَيَّ حَتّى',0,1,1.6,'ت000',9),(111424,'تُبْتُ','تُبْتُ',0,0,0.4,'ت000',9),(111425,'تُبْتُ اِلَيْكَ','تُبْتُ اِلَيْكَ',0,1,1.5,'ت000',9),(111426,'تُبْتُ اِلَيْكَ مِنْهُ','تُبْتُ اِلَيْكَ مِنْهُ',0,1,1.7333,'ت000',9),(111427,'تُبْدِئُ','تُبْدِئُ',0,0,0.5333,'ت000',9),(111428,'تُبْدِئُ بِالإِحْسانِ','تُبْدِئُ بِالإِحْسانِ',0,1,1.7,'ت000',9),(111429,'تُبْدِئُ بِالإِحْسانِ نِعَماً','تُبْدِئُ بِالإِحْسانِ نِعَماً',0,1,1.9667,'ت000',9),(111430,'تُبْلَغُ','تُبْلَغُ',0,0,0.5333,'ت000',9),(111431,'تُبْلَغُ إلاّ','تُبْلَغُ إلاّ',0,1,1.4333,'ت000',9),(111432,'تُبْلَغُ إلاّ بِكَ','تُبْلَغُ إلاّ بِكَ',0,1,1.6,'ت000',9),(111433,'تُجيبُني','تُجيبُني',0,0,0.5333,'ت000',9),(111434,'تُجيبُني بِهِ','تُجيبُني بِهِ',0,1,1.4333,'ت000',9),(111435,'تُجيبُني بِهِ حينَ','تُجيبُني بِهِ حينَ',0,1,1.6,'ت000',9),(111436,'تُحَمِّلْني','تُحَمِّلْني',0,0,0.7333,'ت000',9),(111437,'تُحَمِّلْني ما','تُحَمِّلْني ما',0,1,1.4667,'ت000',9),(111438,'تُحَمِّلْني ما لا','تُحَمِّلْني ما لا',0,1,1.5667,'ت000',9),(111439,'تُحِبَّ','تُحِبَّ',0,0,0.4667,'ت000',9),(111440,'تُحِبَّ اَنْ','تُحِبَّ اَنْ',0,1,1.4,'ت000',9),(111441,'تُحِبَّ اَنْ تَسْمَعَ','تُحِبَّ اَنْ تَسْمَعَ',0,1,1.7,'ت000',9),(111442,'تُحِبُّ اَنْ','تُحِبُّ اَنْ',0,1,1.4,'ت000',9),(111443,'تُحِبُّ اَنْ يَكُونَ','تُحِبُّ اَنْ يَكُونَ',0,1,1.6667,'ت000',9),(111444,'تُحِبُّ اَنْ يُصَلِّيَ','تُحِبُّ اَنْ يُصَلِّيَ',0,1,1.7333,'ت000',9),(111445,'تُحِبُّ فَلَكَ','تُحِبُّ فَلَكَ',0,1,1.4667,'ت000',9),(111446,'تُحِبُّ فَلَكَ الْحَمْدُ','تُحِبُّ فَلَكَ الْحَمْدُ',0,1,1.8,'ت000',9),(111447,'تُحِبُّ وَتَرْضى يا','تُحِبُّ وَتَرْضى يا',0,1,1.6333,'ت000',9),(111448,'تُحْرِقْ','تُحْرِقْ',0,0,0.5333,'ت000',9),(111449,'تُحْرِقْ وَجْهي','تُحْرِقْ وَجْهي',0,1,1.5,'ت000',9),(111450,'تُحْرِقْ وَجْهي بِالنّارِ','تُحْرِقْ وَجْهي بِالنّارِ',0,1,1.8333,'ت000',9),(111451,'تُحْرِقْني','تُحْرِقْني',0,0,0.6667,'ت000',9),(111452,'تُحْرِقْني بِالنّارِ','تُحْرِقْني بِالنّارِ',0,1,1.6667,'ت000',9),(111453,'تُحْرِقْني بِالنّارِ وَاَنْتَ','تُحْرِقْني بِالنّارِ وَاَنْتَ',0,1,1.9667,'ت000',9),(111454,'تُخاتِلُني','تُخاتِلُني',0,0,0.6667,'ت000',9),(111455,'تُخاتِلُني وَقَدْ','تُخاتِلُني وَقَدْ',0,1,1.5667,'ت000',9),(111456,'تُخاتِلُني وَقَدْ خَفَقَتْ','تُخاتِلُني وَقَدْ خَفَقَتْ',0,1,1.8667,'ت000',9),(111457,'تُخادِعُني','تُخادِعُني',0,0,0.6667,'ت000',9),(111458,'تُخادِعُني وَاَيّامي','تُخادِعُني وَاَيّامي',0,1,1.6667,'ت000',9),(111459,'تُخادِعُني وَاَيّامي تُخاتِلُني','تُخادِعُني وَاَيّامي تُخاتِلُني',0,1,2,'ت000',9),(111460,'تُخَيِّبْ','تُخَيِّبْ',0,0,0.6,'ت000',9),(111461,'تُخَيِّبْ آمالَنا','تُخَيِّبْ آمالَنا',0,1,1.5667,'ت000',9),(111462,'تُخَيِّبْ آمالَنا كَلاّ','تُخَيِّبْ آمالَنا كَلاّ',0,1,1.7667,'ت000',9),(111463,'تُخَيِّبْني','تُخَيِّبْني',0,0,0.7333,'ت000',9),(111464,'تُخَيِّبْني اِذَا','تُخَيِّبْني اِذَا',0,1,1.5667,'ت000',9),(111465,'تُخَيِّبْني اِذَا اشْتَدَّتْ','تُخَيِّبْني اِذَا اشْتَدَّتْ',0,1,1.9333,'ت000',9),(111466,'تُخَيِّبْني يا','تُخَيِّبْني يا',0,1,1.4667,'ت000',9),(111467,'تُخَيِّبْني يا سَيِّدي','تُخَيِّبْني يا سَيِّدي',0,1,1.7333,'ت000',9),(111468,'تُخْرِجُ','تُخْرِجُ',0,0,0.5333,'ت000',9),(111469,'تُخْرِجُ الْحَيَّ','تُخْرِجُ الْحَيَّ',0,1,1.5667,'ت000',9),(111470,'تُخْرِجُ الْحَيَّ مِنَ','تُخْرِجُ الْحَيَّ مِنَ',0,1,1.7333,'ت000',9),(111471,'تُخْفِي الصُّدورِ','تُخْفِي الصُّدورِ',0,1,1.5667,'ت000',9),(111472,'تُخْفِي الصُّدورِ يا','تُخْفِي الصُّدورِ يا',0,1,1.6667,'ت000',9),(111473,'تُخْفِي الصُّدُورُ وَلا','تُخْفِي الصُّدُورُ وَلا',0,1,1.7667,'ت000',9),(111474,'تُخْلِفُ','تُخْلِفُ',0,0,0.5333,'ت000',9),(111475,'تُخْلِفُ ظُنُونَنا','تُخْلِفُ ظُنُونَنا',0,1,1.6,'ت000',9),(111476,'تُخْلِفُ ظُنُونَنا اَوْ','تُخْلِفُ ظُنُونَنا اَوْ',0,1,1.7667,'ت000',9),(111477,'تُخْلِني','تُخْلِني',0,0,0.5333,'ت000',9),(111478,'تُخْلِني مِنْ','تُخْلِني مِنْ',0,1,1.4333,'ت000',9),(111479,'تُخْلِني مِنْ تِلْكَ','تُخْلِني مِنْ تِلْكَ',0,1,1.6667,'ت000',9),(111480,'تُخْلِني يا','تُخْلِني يا',0,1,1.3667,'ت000',9),(111481,'تُخْلِني يا رَبِّ','تُخْلِني يا رَبِّ',0,1,1.5667,'ت000',9),(111482,'تُدْرِكُهُ','تُدْرِكُهُ',0,0,0.6667,'ت000',9),(111483,'تُدْرِكُهُ الأَبْصارُ','تُدْرِكُهُ الأَبْصارُ',0,1,1.7,'ت000',9),(111484,'تُدْرِكُهُ الأَبْصارُ وَهُوَ','تُدْرِكُهُ الأَبْصارُ وَهُوَ',0,1,1.9333,'ت000',9),(111485,'تُزِغْ','تُزِغْ',0,0,0.4,'ت000',15),(111486,'تُزِغْ قُلُوبَنا','تُزِغْ قُلُوبَنا',0,1,1.5333,'ت000',15),(111487,'تُزِغْ قُلُوبَنا بَعْدَ','تُزِغْ قُلُوبَنا بَعْدَ',0,1,1.7667,'ت000',15),(111488,'تُسَلِّطْ عَلَيَّ','تُسَلِّطْ عَلَيَّ',0,1,1.5667,'ت000',9),(111489,'تُسَلِّطْ عَلَيَّ مَنْ','تُسَلِّطْ عَلَيَّ مَنْ',0,1,1.7333,'ت000',9),(111490,'تُسْأَلُ','تُسْأَلُ',0,0,0.5333,'ت000',9),(111491,'تُسْأَلُ عَنْ','تُسْأَلُ عَنْ',0,1,1.4333,'ت000',9),(111492,'تُسْأَلُ عَنْ فِعْلِكَ','تُسْأَلُ عَنْ فِعْلِكَ',0,1,1.7333,'ت000',9),(111493,'تُسْتَطاعُ','تُسْتَطاعُ',0,0,0.6667,'ت000',9),(111494,'تُسْتَطاعُ إلاّ','تُسْتَطاعُ إلاّ',0,1,1.5,'ت000',9),(111495,'تُسْتَطاعُ إلاّ بِكَ','تُسْتَطاعُ إلاّ بِكَ',0,1,1.6667,'ت000',9),(111496,'تُسْكِنِّي','تُسْكِنِّي',0,0,0.6667,'ت000',9),(111497,'تُسْكِنِّي الْهاوِيَةَ','تُسْكِنِّي الْهاوِيَةَ',0,1,1.7333,'ت000',9),(111498,'تُسْكِنِّي الْهاوِيَةَ فَاِنَّكَ','تُسْكِنِّي الْهاوِيَةَ فَاِنَّكَ',0,1,2,'ت000',9),(111499,'تُشارَكُ','تُشارَكُ',0,0,0.5333,'ت000',9),(111500,'تُشارَكُ في','تُشارَكُ في',0,1,1.3667,'ت000',9),(111501,'تُشارَكُ في اَمْرِكَ','تُشارَكُ في اَمْرِكَ',0,1,1.6667,'ت000',9),(111502,'تُصيبُ','تُصيبُ',0,0,0.4,'ت000',9),(111503,'تُصيبُ بِرَحْمَتِكَ','تُصيبُ بِرَحْمَتِكَ',0,1,1.6333,'ت000',9),(111504,'تُصيبُ بِرَحْمَتِكَ مَنْ','تُصيبُ بِرَحْمَتِكَ مَنْ',0,1,1.8,'ت000',9),(111505,'تُصَلِّيَ عَلى مُحَمَّد','تُصَلِّيَ عَلى مُحَمَّد',0,1,1.7667,'ت000',9),(111506,'تُضادُّ','تُضادُّ',0,0,0.4667,'ت000',9),(111507,'تُضادُّ في','تُضادُّ في',0,1,1.3333,'ت000',9),(111508,'تُضادُّ في حُكْمِكَ','تُضادُّ في حُكْمِكَ',0,1,1.6333,'ت000',9),(111509,'تُطيلَ عُمْري في','تُطيلَ عُمْري في',0,1,1.5333,'ت000',9),(111510,'تُطْعِمْنا وَمَعَ','تُطْعِمْنا وَمَعَ',0,1,1.5667,'ت000',9),(111511,'تُطْعِمْنا وَمَعَ الشَّياطينِ','تُطْعِمْنا وَمَعَ الشَّياطينِ',0,1,1.9667,'ت000',9),(111512,'تُظْهِرُهُ','تُظْهِرُهُ',0,0,0.6667,'ت000',9),(111513,'تُظْهِرُهُ وَرَحْمَةٍ','تُظْهِرُهُ وَرَحْمَةٍ',0,1,1.7,'ت000',9),(111514,'تُظْهِرُهُ وَرَحْمَةٍ مِنْكَ','تُظْهِرُهُ وَرَحْمَةٍ مِنْكَ',0,1,1.9333,'ت000',9),(111515,'تُعينُ','تُعينُ',0,0,0.4,'ت000',9),(111516,'تُعينُ بِهِ','تُعينُ بِهِ',0,1,1.3667,'ت000',9),(111517,'تُعينُ بِهِ الصّالِحينَ','تُعينُ بِهِ الصّالِحينَ',0,1,1.7667,'ت000',9),(111518,'تُعَجِّلُهُ','تُعَجِّلُهُ',0,0,0.7333,'ت000',9),(111519,'تُعَجِّلُهُ وَبِضُرٍّ','تُعَجِّلُهُ وَبِضُرٍّ',0,1,1.7,'ت000',9),(111520,'تُعَجِّلُهُ وَبِضُرٍّ تَكْشِفُهُ','تُعَجِّلُهُ وَبِضُرٍّ تَكْشِفُهُ',0,1,2,'ت000',9),(111521,'تُعَذِّبَني وَتُعافِيَني','تُعَذِّبَني وَتُعافِيَني',0,1,1.8,'ت000',9),(111522,'تُعَذِّبَني وَتُعافِيَني وَلا','تُعَذِّبَني وَتُعافِيَني وَلا',0,1,1.9667,'ت000',9),(111523,'تُعَذِّبُ','تُعَذِّبُ',0,0,0.6,'ت000',9),(111524,'تُعَذِّبُ مَنْ','تُعَذِّبُ مَنْ',0,1,1.4667,'ت000',9),(111525,'تُعَذِّبُ مَنْ تَشاءُ','تُعَذِّبُ مَنْ تَشاءُ',0,1,1.7,'ت000',9),(111526,'تُعَذِّبُني بَعْدَها','تُعَذِّبُني بَعْدَها',0,1,1.6667,'ت000',9),(111527,'تُعَذِّبُني بَعْدَها اَبَداً','تُعَذِّبُني بَعْدَها اَبَداً',0,1,1.9333,'ت000',9),(111528,'تُعَذِّبُني عَلَيْهِ allah\'ım','تُعَذِّبُني عَلَيْهِ allah',0,1,1.9667,'ت450',9),(111529,'تُعَذِّبْني','تُعَذِّبْني',0,0,0.7333,'ت000',9),(111530,'تُعَذِّبْني بالنّارِ','تُعَذِّبْني بالنّارِ',0,1,1.6667,'ت000',9),(111531,'تُعَذِّبْني بالنّارِ يا','تُعَذِّبْني بالنّارِ يا',0,1,1.7667,'ت000',9),(111532,'تُعَذِّبْني وَاَنَا','تُعَذِّبْني وَاَنَا',0,1,1.6333,'ت000',9),(111533,'تُعَذِّبْني وَاَنَا اَرْجُوكَ','تُعَذِّبْني وَاَنَا اَرْجُوكَ',0,1,1.9667,'ت000',9),(111534,'تُعِزُّ','تُعِزُّ',0,0,0.4667,'ت000',9),(111535,'تُعِزُّ بِهَا','تُعِزُّ بِهَا',0,1,1.4333,'ت000',9),(111536,'تُعِزُّ بِهَا الاِسْلامَ','تُعِزُّ بِهَا الاِسْلامَ',0,1,1.8,'ت000',9),(111537,'تُعِزُّهُ','تُعِزُّهُ',0,0,0.6,'ت000',9),(111538,'تُعِزُّهُ وَسُلْطانِ','تُعِزُّهُ وَسُلْطانِ',0,1,1.6667,'ت000',9),(111539,'تُعِزُّهُ وَسُلْطانِ حَقٍّ','تُعِزُّهُ وَسُلْطانِ حَقٍّ',0,1,1.8667,'ت000',9),(111540,'تُعْرِضَ','تُعْرِضَ',0,0,0.5333,'ت000',9),(111541,'تُعْرِضَ عَنّي','تُعْرِضَ عَنّي',0,1,1.4667,'ت000',9),(111542,'تُعْرِضَ عَنّي وَتَرْحَمَني','تُعْرِضَ عَنّي وَتَرْحَمَني',0,1,1.9,'ت000',9),(111543,'تُعْرِضْ','تُعْرِضْ',0,0,0.5333,'ت000',9),(111544,'تُعْرِضْ بِوَجْهِكَ','تُعْرِضْ بِوَجْهِكَ',0,1,1.6333,'ت000',9),(111545,'تُعْرِضْ بِوَجْهِكَ الْكَريمِ','تُعْرِضْ بِوَجْهِكَ الْكَريمِ',0,1,1.9667,'ت000',9),(111546,'تُعْطي','تُعْطي',0,0,0.4,'ت000',9),(111547,'تُعْطي اَحَداً','تُعْطي اَحَداً',0,1,1.4667,'ت000',9),(111548,'تُعْطي اَحَداً مِنْ','تُعْطي اَحَداً مِنْ',0,1,1.6333,'ت000',9),(111549,'تُعْطي اَوْلِياءَكَ','تُعْطي اَوْلِياءَكَ',0,1,1.6333,'ت000',9),(111550,'تُعْطي اَوْلِياءَكَ الْمُقَرَّبينَ','تُعْطي اَوْلِياءَكَ الْمُقَرَّبينَ',0,1,2,'ت000',9),(111551,'تُعْطِي','تُعْطِي',0,0,0.4667,'ت000',9),(111552,'تُعْطِي الْخَلائِقَ','تُعْطِي الْخَلائِقَ',0,1,1.6333,'ت000',9),(111553,'تُعْطِي الْخَلائِقَ مِنَ','تُعْطِي الْخَلائِقَ مِنَ',0,1,1.8,'ت000',9),(111554,'تُغْشَي','تُغْشَي',0,0,0.4667,'ت000',9),(111555,'تُغْشَي بَصَرَهُ','تُغْشَي بَصَرَهُ',0,1,1.5333,'ت000',9),(111556,'تُغْشَي بَصَرَهُ الظُّلْمَةُ','تُغْشَي بَصَرَهُ الظُّلْمَةُ',0,1,1.9333,'ت000',9),(111557,'تُغْنيني','تُغْنيني',0,0,0.5333,'ت000',9),(111558,'تُغْنيني بِهِ','تُغْنيني بِهِ',0,1,1.4333,'ت000',9),(111559,'تُغْنيني بِهِ عَنْ','تُغْنيني بِهِ عَنْ',0,1,1.6,'ت000',9),(111560,'تُفيضُ','تُفيضُ',0,0,0.4,'ت000',9),(111561,'تُفيضُ سَيْبَكَ','تُفيضُ سَيْبَكَ',0,1,1.5,'ت000',9),(111562,'تُفيضُ سَيْبَكَ عَلى','تُفيضُ سَيْبَكَ عَلى',0,1,1.6667,'ت000',9),(111563,'تُفَرِّجَ','تُفَرِّجَ',0,0,0.6,'ت000',9),(111564,'تُفَرِّجَ هَمّي','تُفَرِّجَ هَمّي',0,1,1.5,'ت000',9),(111565,'تُفَرِّجَ هَمّي وَتَكْشِفَ','تُفَرِّجَ هَمّي وَتَكْشِفَ',0,1,1.8667,'ت000',9),(111566,'تُفْقِرُني','تُفْقِرُني',0,0,0.6667,'ت000',9),(111567,'تُفْقِرُني اِلى','تُفْقِرُني اِلى',0,1,1.5,'ت000',9),(111568,'تُفْقِرُني اِلى اَحَدٍ','تُفْقِرُني اِلى اَحَدٍ',0,1,1.7333,'ت000',9),(111569,'تُقايِسَني','تُقايِسَني',0,0,0.6667,'ت000',9),(111570,'تُقايِسَني بِعَمَلي','تُقايِسَني بِعَمَلي',0,1,1.6333,'ت000',9),(111571,'تُقايِسَني بِعَمَلي اَوْ','تُقايِسَني بِعَمَلي اَوْ',0,1,1.8,'ت000',9),(111572,'تُقايِسَني بِفِعْلي','تُقايِسَني بِفِعْلي',0,1,1.6333,'ت000',9),(111573,'تُقايِسَني بِفِعْلي وَخَطيـئَتي','تُقايِسَني بِفِعْلي وَخَطيـئَتي',0,1,2,'ت000',9),(111574,'تُقَلَّبُ','تُقَلَّبُ',0,0,0.6,'ت000',9),(111575,'تُقَلَّبُ الْقُلُوبُ','تُقَلَّبُ الْقُلُوبُ',0,1,1.6667,'ت000',9),(111576,'تُقَلَّبُ الْقُلُوبُ وَالاَْبْصارُ','تُقَلَّبُ الْقُلُوبُ وَالاَْبْصارُ',0,1,2,'ت000',9),(111577,'تُقَلِّبُني','تُقَلِّبُني',0,0,0.7333,'ت000',9),(111578,'تُقَلِّبُني اَيْدي','تُقَلِّبُني اَيْدي',0,1,1.6,'ت000',9),(111579,'تُقَلِّبُني اَيْدي اَحِبَّتي','تُقَلِّبُني اَيْدي اَحِبَّتي',0,1,1.9333,'ت000',9),(111580,'تُقِلْني','تُقِلْني',0,0,0.5333,'ت000',9),(111581,'تُقِلْني عَثَرْتي','تُقِلْني عَثَرْتي',0,1,1.5667,'ت000',9),(111582,'تُقِلْني عَثَرْتي فَإِلى','تُقِلْني عَثَرْتي فَإِلى',0,1,1.8,'ت000',9),(111583,'تُكَذِّبْ','تُكَذِّبْ',0,0,0.6,'ت000',9),(111584,'تُكَذِّبْ ظَنّي','تُكَذِّبْ ظَنّي',0,1,1.5,'ت000',9),(111585,'تُكَذِّبْ ظَنّي بِاِحْسانِكَ','تُكَذِّبْ ظَنّي بِاِحْسانِكَ',0,1,1.9333,'ت000',9),(111586,'تُكْرِمَني','تُكْرِمَني',0,0,0.6667,'ت000',9),(111587,'تُكْرِمَني بِهَوانِ','تُكْرِمَني بِهَوانِ',0,1,1.6333,'ت000',9),(111588,'تُكْرِمَني بِهَوانِ مَنْ','تُكْرِمَني بِهَوانِ مَنْ',0,1,1.8,'ت000',9),(111589,'تُكْرِمُ','تُكْرِمُ',0,0,0.5333,'ت000',9),(111590,'تُكْرِمُ إلاّ','تُكْرِمُ إلاّ',0,1,1.4333,'ت000',9),(111591,'تُكْرِمُ إلاّ اَهْلَ','تُكْرِمُ إلاّ اَهْلَ',0,1,1.6667,'ت000',9),(111592,'تُلْبِسُناها','تُلْبِسُناها',0,0,0.8,'ت000',9),(111593,'تُلْبِسُناها بِرَحْمَتِكَ','تُلْبِسُناها بِرَحْمَتِكَ',0,1,1.8333,'ت000',9),(111594,'تُلْبِسُناها بِرَحْمَتِكَ يا','تُلْبِسُناها بِرَحْمَتِكَ يا',0,1,1.9333,'ت000',9),(111595,'تُلْبِسُها','تُلْبِسُها',0,0,0.6667,'ت000',9),(111596,'تُلْبِسُها وَبَلِيَّةٍ','تُلْبِسُها وَبَلِيَّةٍ',0,1,1.7333,'ت000',9),(111597,'تُلْبِسُها وَبَلِيَّةٍ تَدْفَعُها','تُلْبِسُها وَبَلِيَّةٍ تَدْفَعُها',0,1,2,'ت000',9),(111598,'تُلْبِسْنا','تُلْبِسْنا',0,0,0.6667,'ت000',9),(111599,'تُلْبِسْنا وَمِنْ','تُلْبِسْنا وَمِنْ',0,1,1.5667,'ت000',9),(111600,'تُلْبِسْنا وَمِنْ كُلِّ','تُلْبِسْنا وَمِنْ كُلِّ',0,1,1.7667,'ت000',9),(111601,'تُنازَعُ','تُنازَعُ',0,0,0.5333,'ت000',9),(111602,'تُنازَعُ في','تُنازَعُ في',0,1,1.3667,'ت000',9),(111603,'تُنازَعُ في مُلْكِكَ','تُنازَعُ في مُلْكِكَ',0,1,1.6667,'ت000',9),(111604,'تُنالُ','تُنالُ',0,0,0.4,'ت000',9),(111605,'تُنالُ إلاّ','تُنالُ إلاّ',0,1,1.3667,'ت000',9),(111606,'تُنالُ إلاّ بِكَ','تُنالُ إلاّ بِكَ',0,1,1.5333,'ت000',9),(111607,'تُنَفِّسْ','تُنَفِّسْ',0,0,0.6,'ت000',9),(111608,'تُنَفِّسْ كُرْبَتي','تُنَفِّسْ كُرْبَتي',0,1,1.6,'ت000',9),(111609,'تُنَفِّسْ كُرْبَتي سَيِّدي','تُنَفِّسْ كُرْبَتي سَيِّدي',0,1,1.8667,'ت000',9),(111610,'تُهَنِّئَني','تُهَنِّئَني',0,0,0.7333,'ت000',9),(111611,'تُهَنِّئَني الْمَعيشَةَ','تُهَنِّئَني الْمَعيشَةَ',0,1,1.7667,'ت000',9),(111612,'تُهَنِّئَني الْمَعيشَةَ وَاخْتِمْ','تُهَنِّئَني الْمَعيشَةَ وَاخْتِمْ',0,1,2,'ت000',9),(111613,'تُهِنّي','تُهِنّي',0,0,0.4667,'ت000',9),(111614,'تُهِنّي بِكَرامَةِ','تُهِنّي بِكَرامَةِ',0,1,1.6,'ت000',9),(111615,'تُهِنّي بِكَرامَةِ اَحَدٍ','تُهِنّي بِكَرامَةِ اَحَدٍ',0,1,1.8333,'ت000',9),(111616,'تُوحِشِ','تُوحِشِ',0,0,0.4667,'ت000',9),(111617,'تُوحِشِ اسْتيناسَ','تُوحِشِ اسْتيناسَ',0,1,1.5667,'ت000',9),(111618,'تُوحِشِ اسْتيناسَ إيماني','تُوحِشِ اسْتيناسَ إيماني',0,1,1.8,'ت000',9),(111619,'تُولِجُ','تُولِجُ',0,0,0.4667,'ت000',9),(111620,'تُولِجُ اللَّيْلَ','تُولِجُ اللَّيْلَ',0,1,1.5667,'ت000',9),(111621,'تُولِجُ اللَّيْلَ فِي','تُولِجُ اللَّيْلَ فِي',0,1,1.7,'ت000',9),(111622,'تِلْكَ','تِلْكَ',0,0,0.4,'ت000',9),(111623,'تِلْكَ الذُّنُوبَ','تِلْكَ الذُّنُوبَ',0,1,1.5667,'ت000',9),(111624,'تِلْكَ الذُّنُوبَ الْعِظامَ','تِلْكَ الذُّنُوبَ الْعِظامَ',0,1,1.9,'ت000',9),(111625,'تِلْكَ الْمواقِفِ','تِلْكَ الْمواقِفِ',0,1,1.5667,'ت000',9),(111626,'تِلْكَ الْمواقِفِ الْكَريمَةِ','تِلْكَ الْمواقِفِ الْكَريمَةِ',0,1,1.9667,'ت000',9),(111627,'تِلْكَ الْمَشاهِدِ','تِلْكَ الْمَشاهِدِ',0,1,1.6,'ت000',9),(111628,'تِلْكَ الْمَشاهِدِ الشَّريفَةِ','تِلْكَ الْمَشاهِدِ الشَّريفَةِ',0,1,2,'ت000',9),(111629,'ثَلاثَةٍ','ثَلاثَةٍ',0,0,0.5333,'ث000',9),(111630,'ثَلاثَةٍ إلاّ','ثَلاثَةٍ إلاّ',0,1,1.4333,'ث000',9),(111631,'ثَلاثَةٍ إلاّ هوَ','ثَلاثَةٍ إلاّ هوَ',0,1,1.5667,'ث000',9),(111632,'ثَناؤُكَ وَكَرُمَ','ثَناؤُكَ وَكَرُمَ',0,1,1.5667,'ث000',9),(111633,'ثَناؤُكَ وَكَرُمَ صَنائِعُكَ','ثَناؤُكَ وَكَرُمَ صَنائِعُكَ',0,1,1.9333,'ث000',9),(111634,'ثَوابي','ثَوابي',0,0,0.4,'ث000',9),(111635,'ثَوابي ثَوابَ','ثَوابي ثَوابَ',0,1,1.4333,'ث000',9),(111636,'ثَوابي ثَوابَ مَنْ','ثَوابي ثَوابَ مَنْ',0,1,1.6,'ث000',9),(111637,'ثَوابي مِنْهُ','ثَوابي مِنْهُ',0,1,1.4333,'ث000',9),(111638,'ثَوابي مِنْهُ الْجَنَّةَ','ثَوابي مِنْهُ الْجَنَّةَ',0,1,1.8,'ث000',9),(111639,'ثَوابَ','ثَوابَ',0,0,0.4,'ث000',9),(111640,'ثَوابَ مَجْلِسي','ثَوابَ مَجْلِسي',0,1,1.5,'ث000',9),(111641,'ثَوابَ مَجْلِسي وَثَوابَ','ثَوابَ مَجْلِسي وَثَوابَ',0,1,1.8,'ث000',9),(111642,'ثَوابَ مَنْ','ثَوابَ مَنْ',0,1,1.3667,'ث000',9),(111643,'ثَوابَ مَنْ عَبَدَ','ثَوابَ مَنْ عَبَدَ',0,1,1.6,'ث000',9),(111644,'ثَوابَكَ','ثَوابَكَ',0,0,0.5333,'ث000',9),(111645,'ثَوْباً','ثَوْباً',0,0,0.4667,'ث000',9),(111646,'ثَوْباً يُغَطّي','ثَوْباً يُغَطّي',0,1,1.5,'ث000',9),(111647,'ثَوْباً يُغَطّي عَلَيَّ','ثَوْباً يُغَطّي عَلَيَّ',0,1,1.7667,'ث000',9),(111648,'ثُمَّ اجْعَلْها','ثُمَّ اجْعَلْها',0,1,1.5,'ث000',9),(111649,'ثُمَّ اجْعَلْها لي','ثُمَّ اجْعَلْها لي',0,1,1.6,'ث000',9),(111650,'ثُمَّ تَقَبَّلْ','ثُمَّ تَقَبَّلْ',0,1,1.5,'ث000',9),(111651,'ثُمَّ تَقَبَّلْ ذلِكَ','ثُمَّ تَقَبَّلْ ذلِكَ',0,1,1.7,'ث000',9),(111652,'ثُمَّ خَلَقَ','ثُمَّ خَلَقَ',0,1,1.4,'ث000',9),(111653,'ثُمَّ خَلَقَ كُلَّ','ثُمَّ خَلَقَ كُلَّ',0,1,1.6,'ث000',9),(111654,'ثُمَّ عُدْتُ','ثُمَّ عُدْتُ',0,1,1.4,'ث000',9),(111655,'ثُمَّ عُدْتُ فيهِ','ثُمَّ عُدْتُ فيهِ',0,1,1.5667,'ث000',9),(111656,'ثُمَّ يَبْقى','ثُمَّ يَبْقى',0,1,1.4,'ث000',9),(111657,'ثُمَّ يَبْقى وَيَفْنى','ثُمَّ يَبْقى وَيَفْنى',0,1,1.7,'ث000',9),(111658,'ثُمَّ يُنَبِّئُهُمْ','ثُمَّ يُنَبِّئُهُمْ',0,1,1.6333,'ث000',9),(111659,'ثُمَّ يُنَبِّئُهُمْ بِما','ثُمَّ يُنَبِّئُهُمْ بِما',0,1,1.8,'ث000',9),(111660,'ثِقَتي','ثِقَتي',0,0,0.4,'ث000',9),(111661,'ثِقَتي وَلا','ثِقَتي وَلا',0,1,1.3667,'ث000',9),(111662,'ثِقَتي وَلا تَحْرِمْني','ثِقَتي وَلا تَحْرِمْني',0,1,1.7333,'ث000',9),(111663,'ثِقْلي','ثِقْلي',0,0,0.4,'ث000',9),(111664,'ثِقْلي عَلى','ثِقْلي عَلى',0,1,1.3667,'ث000',9),(111665,'ثِقْلي عَلى ظَهْري','ثِقْلي عَلى ظَهْري',0,1,1.6,'ث000',9),(111666,'ثِمارِ','ثِمارِ',0,0,0.4,'ث000',9),(111667,'ثِمارِ الْجَنَّةِ','ثِمارِ الْجَنَّةِ',0,1,1.5667,'ث000',9),(111668,'ثِمارِ الْجَنَّةِ وَلُحُومِ','ثِمارِ الْجَنَّةِ وَلُحُومِ',0,1,1.9,'ث000',9),(111669,'ثِيابِ','ثِيابِ',0,0,0.4,'ث000',9),(111670,'ثِيابِ السُّنْدُسِ','ثِيابِ السُّنْدُسِ',0,1,1.6,'ث000',9),(111671,'ثِيابِ السُّنْدُسِ وَالْحَريرِ','ثِيابِ السُّنْدُسِ وَالْحَريرِ',0,1,2,'ث000',9),(111672,'ثِيابِ النّارِ','ثِيابِ النّارِ',0,1,1.4667,'ث000',9),(111673,'ثِيابِ النّارِ وَسَرابيلِ','ثِيابِ النّارِ وَسَرابيلِ',0,1,1.8333,'ث000',9),(111674,'جائِعٍ','جائِعٍ',0,0,0.4,'ج000',9),(111675,'جائِعٍ اَللّـهُمَّ','جائِعٍ اَللّـهُمَّ',0,1,1.6,'ج000',9),(111676,'جائِعٍ اَللّـهُمَّ اكْسُ','جائِعٍ اَللّـهُمَّ اكْسُ',0,1,1.8,'ج000',9),(111677,'جاحِدٌ','جاحِدٌ',0,0,0.4,'ج000',9),(111678,'جاحِدٌ وَلا','جاحِدٌ وَلا',0,1,1.3667,'ج000',9),(111679,'جاحِدٌ وَلا بِاَمْرِكَ','جاحِدٌ وَلا بِاَمْرِكَ',0,1,1.7333,'ج000',9),(111680,'جازَيْتَني','جازَيْتَني',0,0,0.6667,'ج000',9),(111681,'جازَيْتَني فَاِنْ','جازَيْتَني فَاِنْ',0,1,1.5667,'ج000',9),(111682,'جازَيْتَني فَاِنْ عَفَوْتَ','جازَيْتَني فَاِنْ عَفَوْتَ',0,1,1.8667,'ج000',9),(111683,'جاعِلِ','جاعِلِ',0,0,0.4,'ج000',9),(111684,'جاعِلِ الظُّلُماتِ','جاعِلِ الظُّلُماتِ',0,1,1.6,'ج000',9),(111685,'جاعِلِ الظُّلُماتِ وَالنُّورِ','جاعِلِ الظُّلُماتِ وَالنُّورِ',0,1,1.9667,'ج000',9),(111686,'جاعِلِ الْمَلائِكَةِ','جاعِلِ الْمَلائِكَةِ',0,1,1.6667,'ج000',9),(111687,'جاعِلِ الْمَلائِكَةِ رُسُلاً','جاعِلِ الْمَلائِكَةِ رُسُلاً',0,1,1.9333,'ج000',9),(111688,'جامِعَ','جامِعَ',0,0,0.4,'ج000',9),(111689,'جامِعَ كُلِّ','جامِعَ كُلِّ',0,1,1.4,'ج000',9),(111690,'جامِعَ كُلِّ فَوْتٍ','جامِعَ كُلِّ فَوْتٍ',0,1,1.6333,'ج000',9),(111691,'جامِعَةً','جامِعَةً',0,0,0.5333,'ج000',9),(111692,'جامِعَةً اَبْلُغُ','جامِعَةً اَبْلُغُ',0,1,1.5667,'ج000',9),(111693,'جامِعَةً اَبْلُغُ بِها','جامِعَةً اَبْلُغُ بِها',0,1,1.7333,'ج000',9),(111694,'جيرَتي','جيرَتي',0,0,0.4,'ج000',9),(111695,'جيرَتي وَتَحَنَّنْ','جيرَتي وَتَحَنَّنْ',0,1,1.6,'ج000',9),(111696,'جيرَتي وَتَحَنَّنْ عَلَيَّ','جيرَتي وَتَحَنَّنْ عَلَيَّ',0,1,1.8667,'ج000',9),(111697,'جَبَلٌ','جَبَلٌ',0,0,0.4,'ج000',9),(111698,'جَبَلٌ ما','جَبَلٌ ما',0,1,1.3,'ج000',9),(111699,'جَبَلٌ ما في','جَبَلٌ ما في',0,1,1.4,'ج000',9),(111700,'جَبّارَ','جَبّارَ',0,0,0.4667,'ج000',9),(111701,'جَبّارَ السَّماءِ','جَبّارَ السَّماءِ',0,1,1.5667,'ج000',9),(111702,'جَبّارَ السَّماءِ اَنَا','جَبّارَ السَّماءِ اَنَا',0,1,1.7667,'ج000',9),(111703,'جَبْرَئيلَ','جَبْرَئيلَ',0,0,0.6667,'ج000',9),(111704,'جَبْرَئيلَ وَميكائيلَ','جَبْرَئيلَ وَميكائيلَ',0,1,1.7,'ج000',9),(111705,'جَبْرَئيلَ وَميكائيلَ واِسْرافيلَ','جَبْرَئيلَ وَميكائيلَ واِسْرافيلَ',0,1,2,'ج000',9),(111706,'جَبْرَئيلَ وَميكائيلَ وَاِسْرافيلَ','جَبْرَئيلَ وَميكائيلَ وَاِسْرافيلَ',0,1,2,'ج000',9),(111707,'جَزَيْتَ','جَزَيْتَ',0,0,0.5333,'ج000',9),(111708,'جَزَيْتَ نَبِيّاً','جَزَيْتَ نَبِيّاً',0,1,1.5667,'ج000',9),(111709,'جَزَيْتَ نَبِيّاً عَنْ','جَزَيْتَ نَبِيّاً عَنْ',0,1,1.7333,'ج000',9),(111710,'جَعَلْتُ','جَعَلْتُ',0,0,0.5333,'ج000',9),(111711,'جَعَلْتُ الاِعْتِرافَ','جَعَلْتُ الاِعْتِرافَ',0,1,1.7,'ج000',9),(111712,'جَعَلْتُ الاِعْتِرافَ اِلَيْكَ','جَعَلْتُ الاِعْتِرافَ اِلَيْكَ',0,1,2,'ج000',9),(111713,'جَعْفَرٍ','جَعْفَرٍ',0,0,0.5333,'ج000',15),(111714,'جَعْفَرٍ اِمامِ','جَعْفَرٍ اِمامِ',0,1,1.5,'ج000',9),(111715,'جَعْفَرٍ اِمامِ الْمُسْلِمينَ','جَعْفَرٍ اِمامِ الْمُسْلِمينَ',0,1,1.9667,'ج000',9),(111716,'جَعْفَرٍ وَعَلِيِّ','جَعْفَرٍ وَعَلِيِّ',0,1,1.6,'ج000',9),(111717,'جَعْفَرٍ وَعَلِيِّ بْنِ','جَعْفَرٍ وَعَلِيِّ بْنِ',0,1,1.7667,'ج000',9),(111718,'جَعْفَرِ','جَعْفَرِ',0,0,0.5333,'ج000',9),(111719,'جَعْفَرِ بْنِ','جَعْفَرِ بْنِ',0,1,1.4333,'ج000',9),(111720,'جَعْفَرِ بْنِ مُحَمَّدٍ','جَعْفَرِ بْنِ مُحَمَّدٍ',0,1,1.7667,'ج000',9),(111721,'جَلالِكَ','جَلالِكَ',0,0,0.5333,'ج000',9),(111722,'جَلالِكَ بِاَجَلِّهِ','جَلالِكَ بِاَجَلِّهِ',0,1,1.6667,'ج000',9),(111723,'جَلالِكَ بِاَجَلِّهِ وَكُلُّ','جَلالِكَ بِاَجَلِّهِ وَكُلُّ',0,1,1.9333,'ج000',9),(111724,'جَلالِكَ جَليلٌ','جَلالِكَ جَليلٌ',0,1,1.5,'ج000',9),(111725,'جَلالِكَ جَليلٌ اَللّـهُمَّ','جَلالِكَ جَليلٌ اَللّـهُمَّ',0,1,1.9,'ج000',9),(111726,'جَليلٌ','جَليلٌ',0,0,0.4,'ج000',9),(111727,'جَليلٌ اَللّـهُمَّ','جَليلٌ اَللّـهُمَّ',0,1,1.6,'ج000',9),(111728,'جَليلٌ اَللّـهُمَّ اِنّي','جَليلٌ اَللّـهُمَّ اِنّي',0,1,1.8,'ج000',9),(111729,'جَلِّلْني','جَلِّلْني',0,0,0.6,'ج000',9),(111730,'جَلِّلْني بِسَتْرِكَ','جَلِّلْني بِسَتْرِكَ',0,1,1.6667,'ج000',9),(111731,'جَلِّلْني بِسَتْرِكَ وَاعْفُ','جَلِّلْني بِسَتْرِكَ وَاعْفُ',0,1,1.9333,'ج000',9),(111732,'جَمالِكَ','جَمالِكَ',0,0,0.5333,'ج000',9),(111733,'جَمالِكَ بِاَجْمَلِهِ','جَمالِكَ بِاَجْمَلِهِ',0,1,1.7,'ج000',9),(111734,'جَمالِكَ بِاَجْمَلِهِ وَكُلُّ','جَمالِكَ بِاَجْمَلِهِ وَكُلُّ',0,1,1.9667,'ج000',9),(111735,'جَمالِكَ جَميلٌ','جَمالِكَ جَميلٌ',0,1,1.5,'ج000',9),(111736,'جَمالِكَ جَميلٌ اَللّـهُمَّ','جَمالِكَ جَميلٌ اَللّـهُمَّ',0,1,1.9,'ج000',9),(111737,'جَميعَ','جَميعَ',0,0,0.4,'ج000',9),(111738,'جَميعَ اَحْوالي','جَميعَ اَحْوالي',0,1,1.5,'ج000',9),(111739,'جَميعَ اَحْوالي وَاجْعَلْني','جَميعَ اَحْوالي وَاجْعَلْني',0,1,1.9,'ج000',9),(111740,'جَميعَ حَوائِجي','جَميعَ حَوائِجي',0,1,1.5,'ج000',9),(111741,'جَميعَ حَوائِجي اَللّـهُمَّ','جَميعَ حَوائِجي اَللّـهُمَّ',0,1,1.9,'ج000',9),(111742,'جَميعَ سُؤْلي','جَميعَ سُؤْلي',0,1,1.4333,'ج000',9),(111743,'جَميعَ سُؤْلي وَرَغْبَتي','جَميعَ سُؤْلي وَرَغْبَتي',0,1,1.8,'ج000',9),(111744,'جَميعَ ما','جَميعَ ما',0,1,1.3,'ج000',9),(111745,'جَميعَ ما سَأَلْتُكَ','جَميعَ ما سَأَلْتُكَ',0,1,1.6667,'ج000',9),(111746,'جَميعِ اَحْوالي','جَميعِ اَحْوالي',0,1,1.5,'ج000',9),(111747,'جَميعِ اَحْوالي بِما','جَميعِ اَحْوالي بِما',0,1,1.6667,'ج000',9),(111748,'جَميعِ اُمُوري','جَميعِ اُمُوري',0,1,1.4667,'ج000',9),(111749,'جَميعِ اُمُوري وَاقْضِ','جَميعِ اُمُوري وَاقْضِ',0,1,1.7333,'ج000',9),(111750,'جَميعِ حَوائِجِ','جَميعِ حَوائِجِ',0,1,1.5,'ج000',9),(111751,'جَميعِ حَوائِجِ الدُّنْيا','جَميعِ حَوائِجِ الدُّنْيا',0,1,1.8333,'ج000',9),(111752,'جَميعِ خَلْقِكَ','جَميعِ خَلْقِكَ',0,1,1.5,'ج000',9),(111753,'جَميعِ خَلْقِكَ تَحْتَ','جَميعِ خَلْقِكَ تَحْتَ',0,1,1.7333,'ج000',9),(111754,'جَميعِ ما','جَميعِ ما',0,1,1.3,'ج000',9),(111755,'جَميعِ ما رَزَقْتَني','جَميعِ ما رَزَقْتَني',0,1,1.6667,'ج000',9),(111756,'جَميعِ مَحارِمَكَ','جَميعِ مَحارِمَكَ',0,1,1.5667,'ج000',9),(111757,'جَميعِ مَحارِمَكَ حَتّى','جَميعِ مَحارِمَكَ حَتّى',0,1,1.7667,'ج000',9),(111758,'جَميعِ نِعَمِهِ','جَميعِ نِعَمِهِ',0,1,1.5,'ج000',9),(111759,'جَميعِ نِعَمِهِ كُلِّها','جَميعِ نِعَمِهِ كُلِّها',0,1,1.7667,'ج000',9),(111760,'جَميلاً','جَميلاً',0,0,0.4667,'ج000',9),(111761,'جَميلاً وَفَرَجاً','جَميلاً وَفَرَجاً',0,1,1.5667,'ج000',9),(111762,'جَميلاً وَفَرَجاً قَريباً','جَميلاً وَفَرَجاً قَريباً',0,1,1.8333,'ج000',9),(111763,'جَميلٌ','جَميلٌ',0,0,0.4,'ج000',9),(111764,'جَميلٌ اَللّـهُمَّ','جَميلٌ اَللّـهُمَّ',0,1,1.6,'ج000',9),(111765,'جَميلٌ اَللّـهُمَّ اِنّي','جَميلٌ اَللّـهُمَّ اِنّي',0,1,1.8,'ج000',9),(111766,'جَمَعْتَ','جَمَعْتَ',0,0,0.5333,'ج000',9),(111767,'جَمَعْتَ الاَوَّلينَ','جَمَعْتَ الاَوَّلينَ',0,1,1.6667,'ج000',9),(111768,'جَمَعْتَ الاَوَّلينَ وَالآخِرينَ','جَمَعْتَ الاَوَّلينَ وَالآخِرينَ',0,1,2,'ج000',9),(111769,'جَنازَتي','جَنازَتي',0,0,0.5333,'ج000',9),(111770,'جَنازَتي وَجُدْ','جَنازَتي وَجُدْ',0,1,1.5,'ج000',9),(111771,'جَنازَتي وَجُدْ عَلَيَّ','جَنازَتي وَجُدْ عَلَيَّ',0,1,1.7667,'ج000',9),(111772,'جَنَّبْتَني','جَنَّبْتَني',0,0,0.7333,'ج000',9),(111773,'جَنَّبْتَني حَتّى','جَنَّبْتَني حَتّى',0,1,1.5667,'ج000',9),(111774,'جَنَّبْتَني حَتّى كَاَنَّكَ','جَنَّبْتَني حَتّى كَاَنَّكَ',0,1,1.9,'ج000',9),(111775,'جَنْبٌ','جَنْبٌ',0,0,0.4,'ج000',9),(111776,'جَنْبٌ ما','جَنْبٌ ما',0,1,1.3,'ج000',9),(111777,'جَنْبٌ ما في','جَنْبٌ ما في',0,1,1.4,'ج000',9),(111778,'جَنْبِ','جَنْبِ',0,0,0.4,'ج000',9),(111779,'جَنْبِ شُكْرِكَ','جَنْبِ شُكْرِكَ',0,1,1.5,'ج000',9),(111780,'جَنْبِ شُكْرِكَ وَما','جَنْبِ شُكْرِكَ وَما',0,1,1.6667,'ج000',9),(111781,'جَنْبِ نِعَمِكَ','جَنْبِ نِعَمِكَ',0,1,1.5,'ج000',9),(111782,'جَنْبِ نِعَمِكَ وَاِحْسانِكَ','جَنْبِ نِعَمِكَ وَاِحْسانِكَ',0,1,1.9333,'ج000',9),(111783,'جَنْبِ نِعَمِكَ وَكَيْفَ','جَنْبِ نِعَمِكَ وَكَيْفَ',0,1,1.8,'ج000',9),(111784,'جَهَرَ','جَهَرَ',0,0,0.4,'ج000',9),(111785,'جَهَرَ بِهِ','جَهَرَ بِهِ',0,1,1.3667,'ج000',9),(111786,'جَهَرَ بِهِ وَمَنْ','جَهَرَ بِهِ وَمَنْ',0,1,1.6,'ج000',9),(111787,'جَهَنَّمَ','جَهَنَّمَ',0,0,0.6,'ج000',9),(111788,'جَهَنَّمَ فَلا','جَهَنَّمَ فَلا',0,1,1.4667,'ج000',9),(111789,'جَهَنَّمَ فَلا تَغُلَّنا','جَهَنَّمَ فَلا تَغُلَّنا',0,1,1.8,'ج000',9),(111790,'جَهَنَّمَ وطُلَقائِكَ','جَهَنَّمَ وطُلَقائِكَ',0,1,1.7,'ج000',9),(111791,'جَهَنَّمَ وطُلَقائِكَ مِنَ','جَهَنَّمَ وطُلَقائِكَ مِنَ',0,1,1.8667,'ج000',9),(111792,'جَهْلٍ','جَهْلٍ',0,0,0.4,'ج000',9),(111793,'جَهْلٍ يا','جَهْلٍ يا',0,1,1.3,'ج000',9),(111794,'جَهْلٍ يا رَبِّ','جَهْلٍ يا رَبِّ',0,1,1.5,'ج000',9),(111795,'جَوابِكَ','جَوابِكَ',0,0,0.5333,'ج000',9),(111796,'جَوابِكَ لِساني','جَوابِكَ لِساني',0,1,1.5,'ج000',9),(111797,'جَوابِكَ لِساني وَطاشَ','جَوابِكَ لِساني وَطاشَ',0,1,1.7333,'ج000',9),(111798,'جَوادٌ','جَوادٌ',0,0,0.4,'ج000',9),(111799,'جَوادٌ كَريمٌ','جَوادٌ كَريمٌ',0,1,1.4333,'ج000',9),(111800,'جَوادٌ كَريمٌ اَلْحَمْدُ','جَوادٌ كَريمٌ اَلْحَمْدُ',0,1,1.8,'ج000',9),(111801,'جَوارِحَ','جَوارِحَ',0,0,0.5333,'ج000',9),(111802,'جَوارِحَ الْقُلُوبِ','جَوارِحَ الْقُلُوبِ',0,1,1.6333,'ج000',9),(111803,'جَوارِحَ الْقُلُوبِ سُبْحـانَ','جَوارِحَ الْقُلُوبِ سُبْحـانَ',0,1,1.9667,'ج000',9),(111804,'جُرْأَتي','جُرْأَتي',0,0,0.5333,'ج000',9),(111805,'جُرْأَتي عَلى','جُرْأَتي عَلى',0,1,1.4333,'ج000',9),(111806,'جُرْأَتي عَلى مَسْأَلَتِكَ','جُرْأَتي عَلى مَسْأَلَتِكَ',0,1,1.8667,'ج000',9),(111807,'جُرْمي','جُرْمي',0,0,0.4,'ج000',13),(111808,'جُرْمي عِنْدَ','جُرْمي عِنْدَ',0,1,1.4333,'ج000',9),(111809,'جُرْمي عِنْدَ ما','جُرْمي عِنْدَ ما',0,1,1.5333,'ج000',9),(111810,'جُرْمي وَتُقْبِلَ','جُرْمي وَتُقْبِلَ',0,1,1.5667,'ج000',9),(111811,'جُرْمي وَتُقْبِلَ عَلَيَّ','جُرْمي وَتُقْبِلَ عَلَيَّ',0,1,1.8333,'ج000',9),(111812,'جُرْمُهُ','جُرْمُهُ',0,0,0.5333,'ج000',9),(111813,'جُرْمُهُ اَدْعوُكَ','جُرْمُهُ اَدْعوُكَ',0,1,1.6,'ج000',9),(111814,'جُرْمُهُ اَدْعوُكَ يا','جُرْمُهُ اَدْعوُكَ يا',0,1,1.7,'ج000',9),(111815,'جُهْدي','جُهْدي',0,0,0.4,'ج000',9),(111816,'جُهْدي في','جُهْدي في',0,1,1.3,'ج000',9),(111817,'جُهْدي في عَمَلي','جُهْدي في عَمَلي',0,1,1.5333,'ج000',9),(111818,'جُوداً','جُوداً',0,0,0.4,'ج000',9),(111819,'جُوداً وَكَرَماً','جُوداً وَكَرَماً',0,1,1.5333,'ج000',9),(111820,'جُوداً وَكَرَماً اِنَّهُ','جُوداً وَكَرَماً اِنَّهُ',0,1,1.8,'ج000',9),(111821,'جُودَكَ','جُودَكَ',0,0,0.4667,'ج000',9),(111822,'جُودَكَ بَسَطَ','جُودَكَ بَسَطَ',0,1,1.4667,'ج000',9),(111823,'جُودَكَ بَسَطَ اَمَلي','جُودَكَ بَسَطَ اَمَلي',0,1,1.7,'ج000',9),(111824,'جُودُكَ','جُودُكَ',0,0,0.4667,'ج000',9),(111825,'جُودُكَ اَوْ','جُودُكَ اَوْ',0,1,1.4,'ج000',9),(111826,'جُودُكَ اَوْ اَيُّ','جُودُكَ اَوْ اَيُّ',0,1,1.6,'ج000',9),(111827,'جُودُكَ وَكَرَمُكَ','جُودُكَ وَكَرَمُكَ',0,1,1.6,'ج000',9),(111828,'جُودُكَ وَكَرَمُكَ وَعُدَّتي','جُودُكَ وَكَرَمُكَ وَعُدَّتي',0,1,1.9333,'ج000',9),(111829,'جُودِكَ','جُودِكَ',0,0,0.4667,'ج000',9),(111830,'جُودِكَ وَالرِّضا','جُودِكَ وَالرِّضا',0,1,1.5667,'ج000',9),(111831,'جُودِكَ وَالرِّضا بِقَضائِكَ','جُودِكَ وَالرِّضا بِقَضائِكَ',0,1,1.9333,'ج000',9),(111832,'جُودِكَ وَكَرَمِكَ','جُودِكَ وَكَرَمِكَ',0,1,1.6,'ج000',9),(111833,'جُودِكَ وَكَرَمِكَ اَرْفَعُ','جُودِكَ وَكَرَمِكَ اَرْفَعُ',0,1,1.9,'ج000',9),(111834,'جِئْتُكَ','جِئْتُكَ',0,0,0.5333,'ج000',9),(111835,'جِئْتُكَ سائِلاً','جِئْتُكَ سائِلاً',0,1,1.5333,'ج000',9),(111836,'جِئْتُكَ سائِلاً فَلا','جِئْتُكَ سائِلاً فَلا',0,1,1.7,'ج000',9),(111837,'جِدارٌ','جِدارٌ',0,0,0.4,'ج000',9),(111838,'جِدارٌ وَلا','جِدارٌ وَلا',0,1,1.3667,'ج000',9),(111839,'جِدارٌ وَلا يَغيبُ','جِدارٌ وَلا يَغيبُ',0,1,1.6,'ج000',9),(111840,'جِلْدي','جِلْدي',0,0,0.4,'ج000',9),(111841,'جِلْدي وَتَبَدُّدَ','جِلْدي وَتَبَدُّدَ',0,1,1.6,'ج000',9),(111842,'جِلْدي وَتَبَدُّدَ اَوْصالي','جِلْدي وَتَبَدُّدَ اَوْصالي',0,1,1.9,'ج000',9),(111843,'حاجاتِ','حاجاتِ',0,0,0.4,'ح000',9),(111844,'حاجاتِ الطّالِبينَ','حاجاتِ الطّالِبينَ',0,1,1.6,'ح000',9),(111845,'حاجاتِ الطّالِبينَ مُعْتَمَدِ','حاجاتِ الطّالِبينَ مُعْتَمَدِ',0,1,1.9667,'ح000',9),(111846,'حاجَة','حاجَة',0,0,0.3333,'ح000',9),(111847,'حاجَة اَللّـهُمَّ','حاجَة اَللّـهُمَّ',0,1,1.5667,'ح000',9),(111848,'حاجَة اَللّـهُمَّ صَلِّ','حاجَة اَللّـهُمَّ صَلِّ',0,1,1.7667,'ح000',9),(111849,'حاجَة بي','حاجَة بي',0,1,1.2667,'ح000',9),(111850,'حاجَة بي اِلَيْهِ','حاجَة بي اِلَيْهِ',0,1,1.5667,'ح000',9),(111851,'حاجَةً','حاجَةً',0,0,0.4,'ح000',9),(111852,'حاجَةً اِلىَ','حاجَةً اِلىَ',0,1,1.4,'ح000',9),(111853,'حاجَةً اِلىَ النّاسِ','حاجَةً اِلىَ النّاسِ',0,1,1.6667,'ح000',9),(111854,'حاجَةٍ','حاجَةٍ',0,0,0.4,'ح000',9),(111855,'حاجَةٍ بي','حاجَةٍ بي',0,1,1.3,'ح000',9),(111856,'حاجَةٍ بي اِلَيْهِ','حاجَةٍ بي اِلَيْهِ',0,1,1.6,'ح000',9),(111857,'حاجَةِ','حاجَةِ',0,0,0.4,'ح000',9),(111858,'حاجَةِ الرّاغِبينَ','حاجَةِ الرّاغِبينَ',0,1,1.6,'ح000',9),(111859,'حاجَةِ الرّاغِبينَ وَيا','حاجَةِ الرّاغِبينَ وَيا',0,1,1.7667,'ح000',9),(111860,'حاجَتي','حاجَتي',0,0,0.4,'ح000',9),(111861,'حاجَتي إلاّ','حاجَتي إلاّ',0,1,1.3667,'ح000',9),(111862,'حاجَتي إلاّ مِنْكَ','حاجَتي إلاّ مِنْكَ',0,1,1.6,'ح000',9),(111863,'حاجَتي اَلْحَمْدُ','حاجَتي اَلْحَمْدُ',0,1,1.5667,'ح000',9),(111864,'حاجَتي اَلْحَمْدُ للهِ','حاجَتي اَلْحَمْدُ للهِ',0,1,1.7333,'ح000',9),(111865,'حاجَتي وَاَمَرْتَنا','حاجَتي وَاَمَرْتَنا',0,1,1.6333,'ح000',9),(111866,'حاجَتي وَاَمَرْتَنا بِالإِحْسانِ','حاجَتي وَاَمَرْتَنا بِالإِحْسانِ',0,1,2,'ح000',9),(111867,'حاجَتي وَتُنْجِزَ','حاجَتي وَتُنْجِزَ',0,1,1.5667,'ح000',9),(111868,'حاجَتي وَتُنْجِزَ لي','حاجَتي وَتُنْجِزَ لي',0,1,1.6667,'ح000',9),(111869,'حاجَتي وَمَنْ','حاجَتي وَمَنْ',0,1,1.4333,'ح000',9),(111870,'حاجَتي وَمَنْ طَلَبَ','حاجَتي وَمَنْ طَلَبَ',0,1,1.6667,'ح000',9),(111871,'حالاً','حالاً',0,0,0.3333,'ح000',9),(111872,'حالاً مِنّي','حالاً مِنّي',0,1,1.3667,'ح000',9),(111873,'حالاً مِنّي إنْ','حالاً مِنّي إنْ',0,1,1.5,'ح000',9),(111874,'حالي','حالي',0,0,0.2667,'ح000',9),(111875,'حالي اِلى','حالي اِلى',0,1,1.3,'ح000',9),(111876,'حالي اِلى قَبْري','حالي اِلى قَبْري',0,1,1.5333,'ح000',9),(111877,'حالٍ','حالٍ',0,0,0.2667,'ح000',9),(111878,'حالٍ تُحِبُّ','حالٍ تُحِبُّ',0,1,1.4,'ح000',9),(111879,'حالٍ تُحِبُّ اَنْ','حالٍ تُحِبُّ اَنْ',0,1,1.5667,'ح000',9),(111880,'حالِكَ','حالِكَ',0,0,0.4,'ح000',9),(111881,'حالِكَ اَللّـهُمَّ','حالِكَ اَللّـهُمَّ',0,1,1.6,'ح000',9),(111882,'حالِكَ اَللّـهُمَّ اقْضِ','حالِكَ اَللّـهُمَّ اقْضِ',0,1,1.8,'ح000',9),(111883,'حالِنا','حالِنا',0,0,0.4,'ح000',9),(111884,'حالِنا بِحُسْنِ','حالِنا بِحُسْنِ',0,1,1.5,'ح000',9),(111885,'حالِنا بِحُسْنِ حالِكَ','حالِنا بِحُسْنِ حالِكَ',0,1,1.7333,'ح000',9),(111886,'حامِداً','حامِداً',0,0,0.4667,'ح000',9),(111887,'حامِداً وَاَذْكُرُهُ','حامِداً وَاَذْكُرُهُ',0,1,1.6667,'ح000',9),(111888,'حامِداً وَاَذْكُرُهُ مُسَبِّحاً','حامِداً وَاَذْكُرُهُ مُسَبِّحاً',0,1,2,'ح000',9),(111889,'حامِلاً','حامِلاً',0,0,0.4667,'ح000',9),(111890,'حامِلاً ثِقْلي','حامِلاً ثِقْلي',0,1,1.4667,'ح000',9),(111891,'حامِلاً ثِقْلي عَلى','حامِلاً ثِقْلي عَلى',0,1,1.6333,'ح000',9),(111892,'حيلَتي وَرِقَّةَ','حيلَتي وَرِقَّةَ',0,1,1.5333,'ح000',9),(111893,'حيلَتي وَرِقَّةَ جِلْدي','حيلَتي وَرِقَّةَ جِلْدي',0,1,1.7667,'ح000',9),(111894,'حيلَتِكَ','حيلَتِكَ',0,0,0.5333,'ح000',9),(111895,'حيلَتِكَ مِنْ','حيلَتِكَ مِنْ',0,1,1.4333,'ح000',9),(111896,'حيلَتِكَ مِنْ اَيْنَ','حيلَتِكَ مِنْ اَيْنَ',0,1,1.6667,'ح000',9),(111897,'حينَ','حينَ',0,0,0.2667,'ح000',9),(111898,'حينَ اَسْأَلُكَ','حينَ اَسْأَلُكَ',0,1,1.5,'ح000',9),(111899,'حينَ اَسْأَلُكَ فَاَجِبْني','حينَ اَسْأَلُكَ فَاَجِبْني',0,1,1.8667,'ح000',9),(111900,'حينَ اُناديهِ','حينَ اُناديهِ',0,1,1.4333,'ح000',9),(111901,'حينَ اُناديهِ وَيَسْتُرُ','حينَ اُناديهِ وَيَسْتُرُ',0,1,1.8,'ح000',9),(111902,'حينَ بُشِّرْتُ','حينَ بُشِّرْتُ',0,1,1.4667,'ح000',9),(111903,'حينَ بُشِّرْتُ بِها','حينَ بُشِّرْتُ بِها',0,1,1.6333,'ح000',9),(111904,'حينَ عَصَيْتُكَ','حينَ عَصَيْتُكَ',0,1,1.5,'ح000',9),(111905,'حينَ عَصَيْتُكَ وَاَنَا','حينَ عَصَيْتُكَ وَاَنَا',0,1,1.7667,'ح000',9),(111906,'حينَ يَدْعوُني','حينَ يَدْعوُني',0,1,1.4667,'ح000',9),(111907,'حينَ يَدْعوُني وَاَلْحَمْدُ','حينَ يَدْعوُني وَاَلْحَمْدُ',0,1,1.9,'ح000',9),(111908,'حينَ يَسْتَقْرِضُني','حينَ يَسْتَقْرِضُني',0,1,1.6333,'ح000',9),(111909,'حينَ يَسْتَقْرِضُني وَالْحَمْدُ','حينَ يَسْتَقْرِضُني وَالْحَمْدُ',0,1,2,'ح000',9),(111910,'حَبيبَ','حَبيبَ',0,0,0.4,'ح000',9),(111911,'حَبيبَ مَنْ','حَبيبَ مَنْ',0,1,1.3667,'ح000',9),(111912,'حَبيبَ مَنْ تَحَبَّبَ','حَبيبَ مَنْ تَحَبَّبَ',0,1,1.7,'ح000',9),(111913,'حَبيبَةٌ','حَبيبَةٌ',0,0,0.5333,'ح000',9),(111914,'حَبيبَةٌ اَللّـهُمَّ','حَبيبَةٌ اَللّـهُمَّ',0,1,1.6667,'ح000',9),(111915,'حَبيبَةٌ اَللّـهُمَّ اِنّي','حَبيبَةٌ اَللّـهُمَّ اِنّي',0,1,1.8667,'ح000',9),(111916,'حَبَّةٍ','حَبَّةٍ',0,0,0.4667,'ح000',9),(111917,'حَبَّةٍ في','حَبَّةٍ في',0,1,1.3333,'ح000',9),(111918,'حَبَّةٍ في ظُلُماتِ','حَبَّةٍ في ظُلُماتِ',0,1,1.6333,'ح000',9),(111919,'حَبِّبْ','حَبِّبْ',0,0,0.4667,'ح000',13),(111920,'حَبِّبْ اِلَيَّ','حَبِّبْ اِلَيَّ',0,1,1.5,'ح000',13),(111921,'حَبِّبْ اِلَيَّ لِقاءِكَ','حَبِّبْ اِلَيَّ لِقاءِكَ',0,1,1.8,'ح000',9),(111922,'حَبْلَكَ','حَبْلَكَ',0,0,0.5333,'ح000',9),(111923,'حَبْلَكَ عَنّي','حَبْلَكَ عَنّي',0,1,1.4667,'ح000',9),(111924,'حَبْلَكَ عَنّي فَواسَوْاَتا','حَبْلَكَ عَنّي فَواسَوْاَتا',0,1,1.9,'ح000',9),(111925,'حَتّى اَعْلَمَ','حَتّى اَعْلَمَ',0,1,1.4667,'ح000',9),(111926,'حَتّى اَعْلَمَ اَنَّهُ','حَتّى اَعْلَمَ اَنَّهُ',0,1,1.7333,'ح000',9),(111927,'حَتّى تَفْعَلَ','حَتّى تَفْعَلَ',0,1,1.4667,'ح000',9),(111928,'حَتّى تَفْعَلَ ذلِكَ','حَتّى تَفْعَلَ ذلِكَ',0,1,1.6667,'ح000',9),(111929,'حَتّى تُهَنِّئَني','حَتّى تُهَنِّئَني',0,1,1.5667,'ح000',9),(111930,'حَتّى تُهَنِّئَني الْمَعيشَةَ','حَتّى تُهَنِّئَني الْمَعيشَةَ',0,1,1.9667,'ح000',9),(111931,'حَتّى كَأَنّي','حَتّى كَأَنّي',0,1,1.4333,'ح000',9),(111932,'حَتّى كَأَنّي لا','حَتّى كَأَنّي لا',0,1,1.5333,'ح000',9),(111933,'حَتّى كَأَنَّكَ','حَتّى كَأَنَّكَ',0,1,1.5,'ح000',9),(111934,'حَتّى كَأَنَّكَ اَغْفَلْتَني','حَتّى كَأَنَّكَ اَغْفَلْتَني',0,1,1.9333,'ح000',9),(111935,'حَتّى كَاَنَّكَ','حَتّى كَاَنَّكَ',0,1,1.5,'ح000',9),(111936,'حَتّى لا','حَتّى لا',0,1,1.2667,'ح000',9),(111937,'حَتّى لا اَتَأَذّى','حَتّى لا اَتَأَذّى',0,1,1.6,'ح000',9),(111938,'حَتّى لا اَرْجُوَ','حَتّى لا اَرْجُوَ',0,1,1.5667,'ح000',9),(111939,'حَتّى لا اَسْأَلَ','حَتّى لا اَسْأَلَ',0,1,1.5667,'ح000',9),(111940,'حَتّى لا اَسْتَاْنِسَ','حَتّى لا اَسْتَاْنِسَ',0,1,1.7,'ح000',9),(111941,'حَتّى لا اَعْصِيَكَ','حَتّى لا اَعْصِيَكَ',0,1,1.6333,'ح000',9),(111942,'حَتّى لا تَضُرَّنيِ','حَتّى لا تَضُرَّنيِ',0,1,1.6333,'ح000',9),(111943,'حَتّى لا يَسْتَخْفِيَ','حَتّى لا يَسْتَخْفِيَ',0,1,1.7,'ح000',9),(111944,'حَتّى لايَكُونَ','حَتّى لايَكُونَ',0,1,1.5,'ح000',9),(111945,'حَتّى لايَكُونَ شَيءٌ','حَتّى لايَكُونَ شَيءٌ',0,1,1.7,'ح000',9),(111946,'حَتّى يَكُونَ','حَتّى يَكُونَ',0,1,1.4333,'ح000',9),(111947,'حَتّى يَكُونَ عَمَلي','حَتّى يَكُونَ عَمَلي',0,1,1.6667,'ح000',9),(111948,'حَتّى يَكُونَ نَصيبي','حَتّى يَكُونَ نَصيبي',0,1,1.6667,'ح000',9),(111949,'حَجَّ','حَجَّ',0,0,0.3333,'ح000',9),(111950,'حَجَّ بَيْتِكَ','حَجَّ بَيْتِكَ',0,1,1.4667,'ح000',9),(111951,'حَجَّ بَيْتِكَ الْحَرامِ','حَجَّ بَيْتِكَ الْحَرامِ',0,1,1.8,'ح000',9),(111952,'حَجَّ بَيْتِكَ وَزِيارَةَ','حَجَّ بَيْتِكَ وَزِيارَةَ',0,1,1.8333,'ح000',9),(111953,'حَجُّهُمُ الْمَشْكُورِ سَعْيُهُمْ','حَجُّهُمُ الْمَشْكُورِ سَعْيُهُمْ',0,1,2,'ح000',9),(111954,'حَجُّهُمْ الْمَشْكُورِ سَعْيُهُمْ','حَجُّهُمْ الْمَشْكُورِ سَعْيُهُمْ',0,1,2,'ح000',9),(111955,'حَسَنٌ','حَسَنٌ',0,0,0.4,'ح000',9),(111956,'حَسَنٌ اَللّـهُمَّ','حَسَنٌ اَللّـهُمَّ',0,1,1.6,'ح000',9),(111957,'حَسَنٌ اَللّـهُمَّ اِنّي','حَسَنٌ اَللّـهُمَّ اِنّي',0,1,1.8,'ح000',9),(111958,'حَسَنَ الصُّحْبَةِ','حَسَنَ الصُّحْبَةِ',0,1,1.6,'ح000',9),(111959,'حَسَنَ الصُّحْبَةِ يا','حَسَنَ الصُّحْبَةِ يا',0,1,1.7,'ح000',9),(111960,'حَسَنَة','حَسَنَة',0,0,0.4667,'ح000',9),(111961,'حَسَنَة وَمُنْتَهى','حَسَنَة وَمُنْتَهى',0,1,1.6,'ح000',9),(111962,'حَسَنَة وَمُنْتَهى كُلِّ','حَسَنَة وَمُنْتَهى كُلِّ',0,1,1.8,'ح000',9),(111963,'حَسَنَةً وَقِني','حَسَنَةً وَقِني',0,1,1.5,'ح000',9),(111964,'حَسَنَةً وَقِني عَذابَ','حَسَنَةً وَقِني عَذابَ',0,1,1.7333,'ح000',9),(111965,'حَسْبِيَ','حَسْبِيَ',0,0,0.5333,'ح000',9),(111966,'حَسْبِيَ اللهُ','حَسْبِيَ اللهُ',0,1,1.4667,'ح000',9),(111967,'حَسْبِيَ اللهُ ما','حَسْبِيَ اللهُ ما',0,1,1.5667,'ح000',9),(111968,'حَفيظٌ','حَفيظٌ',0,0,0.4,'ح000',9),(111969,'حَفيظٌ لا','حَفيظٌ لا',0,1,1.3,'ح000',9),(111970,'حَفيظٌ لا يَغْفُل','حَفيظٌ لا يَغْفُل',0,1,1.5667,'ح000',9),(111971,'حَقٌّ','حَقٌّ',0,0,0.3333,'ح000',9),(111972,'حَقٌّ وَوَعْدُكَ','حَقٌّ وَوَعْدُكَ',0,1,1.5333,'ح000',9),(111973,'حَقٌّ وَوَعْدُكَ صِدْقٌ','حَقٌّ وَوَعْدُكَ صِدْقٌ',0,1,1.7667,'ح000',9),(111974,'حَقٍّ','حَقٍّ',0,0,0.3333,'ح000',9),(111975,'حَقٍّ تُظْهِرُهُ','حَقٍّ تُظْهِرُهُ',0,1,1.5333,'ح000',9),(111976,'حَقٍّ تُظْهِرُهُ وَرَحْمَةٍ','حَقٍّ تُظْهِرُهُ وَرَحْمَةٍ',0,1,1.9,'ح000',9),(111977,'حَقِّقْ','حَقِّقْ',0,0,0.4667,'ح000',9),(111978,'حَقِّقْ رَجائي','حَقِّقْ رَجائي',0,1,1.4667,'ح000',9),(111979,'حَقِّقْ رَجائي وَآمِنْ','حَقِّقْ رَجائي وَآمِنْ',0,1,1.7333,'ح000',9),(111980,'حَلالاً طَيِّباً اَللّـهُمَّ','حَلالاً طَيِّباً اَللّـهُمَّ',0,1,1.9333,'ح000',9),(111981,'حَلالاً طَيِّباً لا','حَلالاً طَيِّباً لا',0,1,1.6333,'ح000',9),(111982,'حَليمُ','حَليمُ',0,0,0.4,'ح000',9),(111983,'حَليمُ يا','حَليمُ يا',0,1,1.3,'ح000',9),(111984,'حَليمُ يا كَريمُ','حَليمُ يا كَريمُ',0,1,1.5333,'ح000',9),(111985,'حَميدٌ','حَميدٌ',0,0,0.4,'ح000',9),(111986,'حَميدٌ مَجيدٌ','حَميدٌ مَجيدٌ',0,1,1.4333,'ح000',9),(111987,'حَميدٌ مَجيدٌ اَللّـهُمَّ','حَميدٌ مَجيدٌ اَللّـهُمَّ',0,1,1.8333,'ح000',9),(111988,'حَمْداً','حَمْداً',0,0,0.4667,'ح000',9),(111989,'حَمْداً لا','حَمْداً لا',0,1,1.3333,'ح000',9),(111990,'حَمْداً لا يَقْوى','حَمْداً لا يَقْوى',0,1,1.5667,'ح000',9),(111991,'حَوائِجي','حَوائِجي',0,0,0.5333,'ح000',9),(111992,'حَوائِجي اَللّـهُمَّ','حَوائِجي اَللّـهُمَّ',0,1,1.6667,'ح000',9),(111993,'حَوائِجي اَللّـهُمَّ يَسِّرْ','حَوائِجي اَللّـهُمَّ يَسِّرْ',0,1,1.9333,'ح000',9),(111994,'حَوائِجي لِلآخِرَةِ','حَوائِجي لِلآخِرَةِ',0,1,1.6333,'ح000',9),(111995,'حَوائِجي لِلآخِرَةِ وَالدُّنْيا','حَوائِجي لِلآخِرَةِ وَالدُّنْيا',0,1,2,'ح000',9),(111996,'حَوائِجِ','حَوائِجِ',0,0,0.5333,'ح000',13),(111997,'حَوائِجِ الدُّنْيا','حَوائِجِ الدُّنْيا',0,1,1.6,'ح000',9),(111998,'حَوائِجِ الدُّنْيا وَالآخِرَةِ','حَوائِجِ الدُّنْيا وَالآخِرَةِ',0,1,2,'ح000',9),(111999,'حَيائي','حَيائي',0,0,0.4,'ح000',9),(112000,'حَيائي رَأفَتُكَ','حَيائي رَأفَتُكَ',0,1,1.5333,'ح000',9),(112001,'حَيائي رَأفَتُكَ وَرَحْمَتُكَ','حَيائي رَأفَتُكَ وَرَحْمَتُكَ',0,1,1.9667,'ح000',9),(112002,'حَيائي مِنْكَ','حَيائي مِنْكَ',0,1,1.4333,'ح000',9),(112003,'حَيائي مِنْكَ جازَيْتَني','حَيائي مِنْكَ جازَيْتَني',0,1,1.8,'ح000',9),(112004,'حَياةً','حَياةً',0,0,0.4,'ح000',9),(112005,'حَياةً طَيِّبَةً','حَياةً طَيِّبَةً',0,1,1.5333,'ح000',9),(112006,'حَياةً طَيِّبَةً في','حَياةً طَيِّبَةً في',0,1,1.6333,'ح000',9),(112007,'حَياتي وَاُعِدُّهُ','حَياتي وَاُعِدُّهُ',0,1,1.6,'ح000',9),(112008,'حَياتي وَاُعِدُّهُ ذُخْراً','حَياتي وَاُعِدُّهُ ذُخْراً',0,1,1.8667,'ح000',9),(112009,'حَيٌّ','حَيٌّ',0,0,0.3333,'ح000',9),(112010,'حَيٌّ لا','حَيٌّ لا',0,1,1.2667,'ح000',9),(112011,'حَيٌّ لا يَمُوتُ','حَيٌّ لا يَمُوتُ',0,1,1.5333,'ح000',9),(112012,'حَيُّ يا','حَيُّ يا',0,1,1.2667,'ح000',9),(112013,'حَيُّ يا قَيُّومُ','حَيُّ يا قَيُّومُ',0,1,1.5667,'ح000',9),(112014,'حَيْثُ','حَيْثُ',0,0,0.4,'ح000',9),(112015,'حَيْثُ اَحْتَرِسُ','حَيْثُ اَحْتَرِسُ',0,1,1.5667,'ح000',9),(112016,'حَيْثُ اَحْتَرِسُ وَمِنْ','حَيْثُ اَحْتَرِسُ وَمِنْ',0,1,1.8,'ح000',9),(112017,'حَيْثُ اَحْتَسِبُ','حَيْثُ اَحْتَسِبُ',0,1,1.5667,'ح000',9),(112018,'حَيْثُ اَحْتَسِبُ وَمِنْ','حَيْثُ اَحْتَسِبُ وَمِنْ',0,1,1.8,'ح000',9),(112019,'حَيْثُ شِئْتُ','حَيْثُ شِئْتُ',0,1,1.4333,'ح000',9),(112020,'حَيْثُ شِئْتُ لِسِرِّي','حَيْثُ شِئْتُ لِسِرِّي',0,1,1.7333,'ح000',9),(112021,'حَيْثُ لا','حَيْثُ لا',0,1,1.3,'ح000',9),(112022,'حَيْثُ لا اَحْتَرِسُ','حَيْثُ لا اَحْتَرِسُ',0,1,1.6667,'ح000',9),(112023,'حَيْثُ لا اَحْتَسِبُ','حَيْثُ لا اَحْتَسِبُ',0,1,1.6667,'ح000',9),(112024,'حُبّاً','حُبّاً',0,0,0.4,'ح000',9),(112025,'حُبّاً لَكَ','حُبّاً لَكَ',0,1,1.3667,'ح000',9),(112026,'حُبّاً لَكَ وخَشْيَةً','حُبّاً لَكَ وخَشْيَةً',0,1,1.7,'ح000',9),(112027,'حُبّاً لَكَ وَخَشْيَةً','حُبّاً لَكَ وَخَشْيَةً',0,1,1.7333,'ح000',9),(112028,'حُبَّ','حُبَّ',0,0,0.3333,'ح000',9),(112029,'حُبَّ الدُّنْيا','حُبَّ الدُّنْيا',0,1,1.5,'ح000',9),(112030,'حُبَّ الدُّنْيا مِنْ','حُبَّ الدُّنْيا مِنْ',0,1,1.6667,'ح000',9),(112031,'حُبُّكَ','حُبُّكَ',0,0,0.4667,'ح000',9),(112032,'حُبُّكَ مِنْ','حُبُّكَ مِنْ',0,1,1.4,'ح000',9),(112033,'حُبُّكَ مِنْ قَلْبي','حُبُّكَ مِنْ قَلْبي',0,1,1.6333,'ح000',9),(112034,'حُجَجِكَ','حُجَجِكَ',0,0,0.5333,'ح000',9),(112035,'حُجَجِكَ عَلى','حُجَجِكَ عَلى',0,1,1.4333,'ح000',9),(112036,'حُجَجِكَ عَلى عِبادِكَ','حُجَجِكَ عَلى عِبادِكَ',0,1,1.7333,'ح000',9),(112037,'حُجَّتي','حُجَّتي',0,0,0.4667,'ح000',9),(112038,'حُجَّتي وَكَلَّ','حُجَّتي وَكَلَّ',0,1,1.5,'ح000',9),(112039,'حُجَّتي وَكَلَّ عَنْ','حُجَّتي وَكَلَّ عَنْ',0,1,1.6667,'ح000',9),(112040,'حُجَّتي يا','حُجَّتي يا',0,1,1.3333,'ح000',9),(112041,'حُجَّتي يا اَللهُ','حُجَّتي يا اَللهُ',0,1,1.5667,'ح000',9),(112042,'حُرِّنا','حُرِّنا',0,0,0.4667,'ح000',9),(112043,'حُرِّنا وَمَمْلُوكِنا','حُرِّنا وَمَمْلُوكِنا',0,1,1.7,'ح000',9),(112044,'حُرِّنا وَمَمْلُوكِنا كَذَبَ','حُرِّنا وَمَمْلُوكِنا كَذَبَ',0,1,1.9333,'ح000',9),(112045,'حُزانَتي','حُزانَتي',0,0,0.5333,'ح000',9),(112046,'حُزانَتي وَاِخْواني','حُزانَتي وَاِخْواني',0,1,1.6333,'ح000',9),(112047,'حُزانَتي وَاِخْواني فيكَ','حُزانَتي وَاِخْواني فيكَ',0,1,1.8,'ح000',9),(112048,'حُزانَتي وَمَنْ','حُزانَتي وَمَنْ',0,1,1.5,'ح000',9),(112049,'حُزانَتي وَمَنْ كانَ','حُزانَتي وَمَنْ كانَ',0,1,1.6667,'ح000',9),(112050,'حُزونَتَهُ','حُزونَتَهُ',0,0,0.6667,'ح000',9),(112051,'حُزونَتَهُ وَنَفِّسْ','حُزونَتَهُ وَنَفِّسْ',0,1,1.6667,'ح000',9),(112052,'حُزونَتَهُ وَنَفِّسْ عَنّي','حُزونَتَهُ وَنَفِّسْ عَنّي',0,1,1.8667,'ح000',9),(112053,'حُفْرَتي','حُفْرَتي',0,0,0.5333,'ح000',9),(112054,'حُفْرَتي وَارْحَمْ','حُفْرَتي وَارْحَمْ',0,1,1.6,'ح000',9),(112055,'حُفْرَتي وَارْحَمْ في','حُفْرَتي وَارْحَمْ في',0,1,1.7,'ح000',9),(112056,'حُقُوقاً','حُقُوقاً',0,0,0.5333,'ح000',9),(112057,'حُقُوقاً فَتَصَدَّقْ','حُقُوقاً فَتَصَدَّقْ',0,1,1.6667,'ح000',9),(112058,'حُقُوقاً فَتَصَدَّقْ بِها','حُقُوقاً فَتَصَدَّقْ بِها',0,1,1.8333,'ح000',9),(112059,'حُكْمِكَ','حُكْمِكَ',0,0,0.5333,'ح000',9),(112060,'حُكْمِكَ وَفِقْهاً','حُكْمِكَ وَفِقْهاً',0,1,1.6,'ح000',9),(112061,'حُكْمِكَ وَفِقْهاً في','حُكْمِكَ وَفِقْهاً في',0,1,1.7,'ح000',9),(112062,'حُكْمِكَ وَلا','حُكْمِكَ وَلا',0,1,1.4333,'ح000',9),(112063,'حُكْمِكَ وَلا يَعْتَرِضُ','حُكْمِكَ وَلا يَعْتَرِضُ',0,1,1.8,'ح000',9),(112064,'حِجابُهُ','حِجابُهُ',0,0,0.5333,'ح000',9),(112065,'حِجابُهُ وَلا','حِجابُهُ وَلا',0,1,1.4333,'ح000',9),(112066,'حِجابُهُ وَلا يُغْلَقُ','حِجابُهُ وَلا يُغْلَقُ',0,1,1.7333,'ح000',9),(112067,'حِجَّةً','حِجَّةً',0,0,0.4667,'ح000',9),(112068,'حِجَّةً مَبْرُورَةً','حِجَّةً مَبْرُورَةً',0,1,1.6333,'ح000',9),(112069,'حِجَّةً مَبْرُورَةً مُتَقبَّلَةً','حِجَّةً مَبْرُورَةً مُتَقبَّلَةً',0,1,2,'ح000',9),(112070,'حِسابٍ 6','حِسابٍ 6',0,1,1.2667,'ح000',9),(112071,'حِسابٍ 6 سُبْحـانَ','حِسابٍ 6 سُبْحـانَ',0,1,1.6,'ح000',9),(112072,'حِفْظُ','حِفْظُ',0,0,0.4,'ح000',9),(112073,'حِفْظُ شَيْء','حِفْظُ شَيْء',0,1,1.4,'ح000',9),(112074,'حِفْظُ شَيْء عَنْ','حِفْظُ شَيْء عَنْ',0,1,1.5667,'ح000',9),(112075,'حِفْظُهُما','حِفْظُهُما',0,0,0.6667,'ح000',9),(112076,'حِفْظُهُما وَهُوَ','حِفْظُهُما وَهُوَ',0,1,1.5667,'ح000',9),(112077,'حِفْظُهُما وَهُوَ الْعَلِيُّ','حِفْظُهُما وَهُوَ الْعَلِيُّ',0,1,1.9333,'ح000',9),(112078,'حِفْظِ','حِفْظِ',0,0,0.4,'ح000',9),(112079,'حِفْظِ شَيْء','حِفْظِ شَيْء',0,1,1.4,'ح000',9),(112080,'حِفْظِ شَيْء وَلا','حِفْظِ شَيْء وَلا',0,1,1.5667,'ح000',9),(112081,'حِلْماً مِنْ','حِلْماً مِنْ',0,1,1.4,'ح000',9),(112082,'حِلْماً مِنْ اَنْ','حِلْماً مِنْ اَنْ',0,1,1.5667,'ح000',9),(112083,'حِلْمُكَ','حِلْمُكَ',0,0,0.5333,'ح000',9),(112084,'حِلْمُكَ عَنّي','حِلْمُكَ عَنّي',0,1,1.4667,'ح000',9),(112085,'حِلْمُكَ عَنّي وَيَدْعُوني','حِلْمُكَ عَنّي وَيَدْعُوني',0,1,1.8667,'ح000',9),(112086,'حِلْمِكَ','حِلْمِكَ',0,0,0.5333,'ح000',9),(112087,'حِلْمِكَ بَعْدَ','حِلْمِكَ بَعْدَ',0,1,1.5,'ح000',9),(112088,'حِلْمِكَ بَعْدَ عِلْمِكَ','حِلْمِكَ بَعْدَ عِلْمِكَ',0,1,1.8,'ح000',9),(112089,'حِلْمِهِ','حِلْمِهِ',0,0,0.5333,'ح000',9),(112090,'حِلْمِهِ بَعْدَ','حِلْمِهِ بَعْدَ',0,1,1.5,'ح000',9),(112091,'حِلْمِهِ بَعْدَ عِلمِهِ','حِلْمِهِ بَعْدَ عِلمِهِ',0,1,1.7667,'ح000',9),(112092,'خائِفاً','خائِفاً',0,0,0.4667,'خ000',9),(112093,'خائِفاً اِذا','خائِفاً اِذا',0,1,1.4,'خ000',9),(112094,'خائِفاً اِذا رَاَيْتُ','خائِفاً اِذا رَاَيْتُ',0,1,1.7,'خ000',9),(112095,'خائِفاً وَلا','خائِفاً وَلا',0,1,1.4,'خ000',9),(112096,'خائِفاً وَلا وَجِلاً','خائِفاً وَلا وَجِلاً',0,1,1.6667,'خ000',9),(112097,'خائِنَةَ الأَعْيُنِ','خائِنَةَ الأَعْيُنِ',0,1,1.6333,'خ000',9),(112098,'خائِنَةَ الأَعْيُنِ وَما','خائِنَةَ الأَعْيُنِ وَما',0,1,1.8,'خ000',9),(112099,'خاتَمِ','خاتَمِ',0,0,0.4,'خ000',19),(112100,'خاتَمِ النَّبِيِّينَ','خاتَمِ النَّبِيِّينَ',0,1,1.6667,'خ000',9),(112101,'خاتَمِ النَّبِيِّينَ صَلَواتُكَ','خاتَمِ النَّبِيِّينَ صَلَواتُكَ',0,1,2,'خ000',9),(112102,'خازِنِ','خازِنِ',0,0,0.4,'خ000',9),(112103,'خازِنِ النّارِ','خازِنِ النّارِ',0,1,1.4667,'خ000',9),(112104,'خازِنِ النّارِ وَرُوحِ','خازِنِ النّارِ وَرُوحِ',0,1,1.7333,'خ000',9),(112105,'خازِنِ الْجِنانِ','خازِنِ الْجِنانِ',0,1,1.5333,'خ000',9),(112106,'خازِنِ الْجِنانِ وَعَلى','خازِنِ الْجِنانِ وَعَلى',0,1,1.7667,'خ000',9),(112107,'خاضِعٌ','خاضِعٌ',0,0,0.4,'خ000',9),(112108,'خاضِعٌ لَكَ','خاضِعٌ لَكَ',0,1,1.3667,'خ000',9),(112109,'خاضِعٌ لَكَ تَبارَكْتَ','خاضِعٌ لَكَ تَبارَكْتَ',0,1,1.7333,'خ000',9),(112110,'خافِيَةٌ','خافِيَةٌ',0,0,0.5333,'خ000',9),(112111,'خافِيَةٌ فِي','خافِيَةٌ فِي',0,1,1.4,'خ000',9),(112112,'خافِيَةٌ فِي السَّماواتِ','خافِيَةٌ فِي السَّماواتِ',0,1,1.8,'خ000',9),(112113,'خالِصاً لَكَ','خالِصاً لَكَ',0,1,1.4,'خ000',9),(112114,'خالِصاً لَكَ اَللّـهُمَّ','خالِصاً لَكَ اَللّـهُمَّ',0,1,1.8,'خ000',9),(112115,'خالِصَةً','خالِصَةً',0,0,0.5333,'خ000',9),(112116,'خالِصَةً لَكَ','خالِصَةً لَكَ',0,1,1.4333,'خ000',9),(112117,'خالِصَةً لَكَ تَقَرُّ','خالِصَةً لَكَ تَقَرُّ',0,1,1.7,'خ000',9),(112118,'خالِصُ','خالِصُ',0,0,0.4,'خ000',9),(112119,'خالِصُ رَجائي','خالِصُ رَجائي',0,1,1.4333,'خ000',9),(112120,'خالِصُ رَجائي وَخَوْفي','خالِصُ رَجائي وَخَوْفي',0,1,1.7333,'خ000',9),(112121,'خالِقِ','خالِقِ',0,0,0.4,'خ000',9),(112122,'خالِقِ الاَزْواجِ','خالِقِ الاَزْواجِ',0,1,1.5667,'خ000',9),(112123,'خالِقِ الاَزْواجِ كُلِّها','خالِقِ الاَزْواجِ كُلِّها',0,1,1.8333,'خ000',9),(112124,'خالِقِ الْخَلْقِ','خالِقِ الْخَلْقِ',0,1,1.5333,'خ000',9),(112125,'خالِقِ الْخَلْقِ باسِطِ','خالِقِ الْخَلْقِ باسِطِ',0,1,1.7667,'خ000',9),(112126,'خالِقِ كُلِّ','خالِقِ كُلِّ',0,1,1.4,'خ000',9),(112127,'خالِقِ كُلِّ شَيءٍ','خالِقِ كُلِّ شَيءٍ',0,1,1.6,'خ000',9),(112128,'خالِقِ ما','خالِقِ ما',0,1,1.3,'خ000',9),(112129,'خالِقِ ما يُرى','خالِقِ ما يُرى',0,1,1.4667,'خ000',9),(112130,'خالِقِهِ','خالِقِهِ',0,0,0.5333,'خ000',9),(112131,'خالِقِهِ اِلهٰي','خالِقِهِ اِلهٰي',0,1,1.5,'خ000',9),(112132,'خالِقِهِ اِلهٰي لَوْ','خالِقِهِ اِلهٰي لَوْ',0,1,1.6667,'خ000',9),(112133,'خَرَجَ','خَرَجَ',0,0,0.4,'خ000',9),(112134,'خَرَجَ حُبُّكَ','خَرَجَ حُبُّكَ',0,1,1.4667,'خ000',9),(112135,'خَرَجَ حُبُّكَ مِنْ','خَرَجَ حُبُّكَ مِنْ',0,1,1.6333,'خ000',9),(112136,'خَرَجَ عَنْ','خَرَجَ عَنْ',0,1,1.3667,'خ000',9),(112137,'خَرَجَ عَنْ قُدْرَتِكَ','خَرَجَ عَنْ قُدْرَتِكَ',0,1,1.7333,'خ000',9),(112138,'خَرَجْتُ','خَرَجْتُ',0,0,0.5333,'خ000',9),(112139,'خَرَجْتُ اِلَيْها','خَرَجْتُ اِلَيْها',0,1,1.5667,'خ000',9),(112140,'خَرَجْتُ اِلَيْها اَسْعى','خَرَجْتُ اِلَيْها اَسْعى',0,1,1.8,'خ000',9),(112141,'خَزائِنَ','خَزائِنَ',0,0,0.5333,'خ000',9),(112142,'خَزائِنَ رَحْمَتِكَ','خَزائِنَ رَحْمَتِكَ',0,1,1.6333,'خ000',9),(112143,'خَزائِنَ رَحْمَتِكَ وَارْحَمْني','خَزائِنَ رَحْمَتِكَ وَارْحَمْني',0,1,2,'خ000',9),(112144,'خَزائِنُهُ','خَزائِنُهُ',0,0,0.6667,'خ000',9),(112145,'خَزائِنُهُ وَلا','خَزائِنُهُ وَلا',0,1,1.5,'خ000',9),(112146,'خَزائِنُهُ وَلا تَزيدُهُ','خَزائِنُهُ وَلا تَزيدُهُ',0,1,1.8,'خ000',9),(112147,'خَشْيَتِهِ','خَشْيَتِهِ',0,0,0.6667,'خ000',9),(112148,'خَشْيَتِهِ تَرْعَدُ','خَشْيَتِهِ تَرْعَدُ',0,1,1.6333,'خ000',9),(112149,'خَشْيَتِهِ تَرْعَدُ السَّماءُ','خَشْيَتِهِ تَرْعَدُ السَّماءُ',0,1,1.9667,'خ000',9),(112150,'خَصَصْتَهُمْ','خَصَصْتَهُمْ',0,0,0.8,'خ000',9),(112151,'خَصَصْتَهُمْ بِوَحْيِكَ','خَصَصْتَهُمْ بِوَحْيِكَ',0,1,1.7667,'خ000',9),(112152,'خَطيئَةٌ عَرَضَتْ','خَطيئَةٌ عَرَضَتْ',0,1,1.5667,'خ000',9),(112153,'خَطيئَةٌ عَرَضَتْ وَسَوَّلَتْ','خَطيئَةٌ عَرَضَتْ وَسَوَّلَتْ',0,1,1.9667,'خ000',9),(112154,'خَطيئَتي اَللّـهُمَّ','خَطيئَتي اَللّـهُمَّ',0,1,1.6667,'خ000',9),(112155,'خَطيئَتي اَللّـهُمَّ اِنّي','خَطيئَتي اَللّـهُمَّ اِنّي',0,1,1.8667,'خ000',9),(112156,'خَطيئَتي وَتَصْفَحَ','خَطيئَتي وَتَصْفَحَ',0,1,1.6333,'خ000',9),(112157,'خَطيئَتي وَتَصْفَحَ عَنْ','خَطيئَتي وَتَصْفَحَ عَنْ',0,1,1.8,'خ000',9),(112158,'خَطيئَتي يا','خَطيئَتي يا',0,1,1.3667,'خ000',9),(112159,'خَطيئَتي يا اَرْحَمَ','خَطيئَتي يا اَرْحَمَ',0,1,1.6667,'خ000',9),(112160,'خَطيـئَتي','خَطيـئَتي',0,0,0.6,'خ000',9),(112161,'خَطيـئَتي وَصَفْحَكَ','خَطيـئَتي وَصَفْحَكَ',0,1,1.6667,'خ000',9),(112162,'خَطيـئَتي وَصَفْحَكَ عَنْ','خَطيـئَتي وَصَفْحَكَ عَنْ',0,1,1.8333,'خ000',9),(112163,'خَطَئي','خَطَئي',0,0,0.4,'خ000',9),(112164,'خَطَئي وَعَمْدي','خَطَئي وَعَمْدي',0,1,1.5,'خ000',9),(112165,'خَطَئي وَعَمْدي اَطْمَعَني','خَطَئي وَعَمْدي اَطْمَعَني',0,1,1.8667,'خ000',9),(112166,'خَطَري','خَطَري',0,0,0.4,'خ000',9),(112167,'خَطَري هَبْني','خَطَري هَبْني',0,1,1.4333,'خ000',9),(112168,'خَطَري هَبْني بِفَضْلِكَ','خَطَري هَبْني بِفَضْلِكَ',0,1,1.8,'خ000',9),(112169,'خَفَقَتْ','خَفَقَتْ',0,0,0.5333,'خ000',9),(112170,'خَفَقَتْ عِنْدَ','خَفَقَتْ عِنْدَ',0,1,1.5,'خ000',9),(112171,'خَفَقَتْ عِنْدَ رَأسي','خَفَقَتْ عِنْدَ رَأسي',0,1,1.7,'خ000',9),(112172,'خَفِيَ','خَفِيَ',0,0,0.4,'خ000',9),(112173,'خَفِيَ عَلَى','خَفِيَ عَلَى',0,1,1.4,'خ000',9),(112174,'خَفِيَ عَلَى الآدَمِيّينَ','خَفِيَ عَلَى الآدَمِيّينَ',0,1,1.8333,'خ000',9),(112175,'خَليفَةَ','خَليفَةَ',0,0,0.5333,'خ000',9),(112176,'خَليفَةَ النَّبِيّينَ','خَليفَةَ النَّبِيّينَ',0,1,1.7,'خ000',9),(112177,'خَليفَةَ النَّبِيّينَ اَنْتَ','خَليفَةَ النَّبِيّينَ اَنْتَ',0,1,1.9333,'خ000',9),(112178,'خَليفَةُ','خَليفَةُ',0,0,0.5333,'خ000',9),(112179,'خَليفَةُ مُحَمَّدٍ','خَليفَةُ مُحَمَّدٍ',0,1,1.6,'خ000',9),(112180,'خَليفَةُ مُحَمَّدٍ وَناصِرُ','خَليفَةُ مُحَمَّدٍ وَناصِرُ',0,1,1.9,'خ000',9),(112181,'خَلَقَ','خَلَقَ',0,0,0.4,'خ000',9),(112182,'خَلَقَ كُلَّ','خَلَقَ كُلَّ',0,1,1.4,'خ000',9),(112183,'خَلَقَ كُلَّ شَيءٍ','خَلَقَ كُلَّ شَيءٍ',0,1,1.6,'خ000',9),(112184,'خَلَّتَنا','خَلَّتَنا',0,0,0.6,'خ000',9),(112185,'خَلَّتَنا وَيَسِّرْ','خَلَّتَنا وَيَسِّرْ',0,1,1.6333,'خ000',9),(112186,'خَلَّتَنا وَيَسِّرْ بِهِ','خَلَّتَنا وَيَسِّرْ بِهِ',0,1,1.8,'خ000',9),(112187,'خَلَّيْتَني','خَلَّيْتَني',0,0,0.7333,'خ000',9),(112188,'خَلَّيْتَني اَوْ','خَلَّيْتَني اَوْ',0,1,1.5333,'خ000',9),(112189,'خَلَّيْتَني اَوْ لَعَلَّكَ','خَلَّيْتَني اَوْ لَعَلَّكَ',0,1,1.8667,'خ000',9),(112190,'خَلْفِهِ','خَلْفِهِ',0,0,0.5333,'خ000',9),(112191,'خَلْفِهِ يَحْفَظُونَهُ','خَلْفِهِ يَحْفَظُونَهُ',0,1,1.7333,'خ000',9),(112192,'خَلْفِهِ يَحْفَظُونَهُ مِنَ','خَلْفِهِ يَحْفَظُونَهُ مِنَ',0,1,1.9,'خ000',9),(112193,'خَلْقُ','خَلْقُ',0,0,0.4,'خ000',9),(112194,'خَلْقُ شَىْء','خَلْقُ شَىْء',0,1,1.4,'خ000',9),(112195,'خَلْقُ شَىْء عَنْ','خَلْقُ شَىْء عَنْ',0,1,1.5667,'خ000',9),(112196,'خَلْقِ','خَلْقِ',0,0,0.4,'خ000',9),(112197,'خَلْقِ شَيْء','خَلْقِ شَيْء',0,1,1.4,'خ000',9),(112198,'خَلْقِ شَيْء وَلا','خَلْقِ شَيْء وَلا',0,1,1.5667,'خ000',9),(112199,'خَلْقِكَ إلاّ','خَلْقِكَ إلاّ',0,1,1.4333,'خ000',9),(112200,'خَلْقِكَ إلاّ اَنْ','خَلْقِكَ إلاّ اَنْ',0,1,1.6,'خ000',9),(112201,'خَلْقِكَ اَللّـهُمَّ','خَلْقِكَ اَللّـهُمَّ',0,1,1.6667,'خ000',9),(112202,'خَلْقِكَ اَللّـهُمَّ وَصَلِّ','خَلْقِكَ اَللّـهُمَّ وَصَلِّ',0,1,1.9333,'خ000',9),(112203,'خَلْقِكَ بِمَغْفِرَتِكَ','خَلْقِكَ بِمَغْفِرَتِكَ',0,1,1.7667,'خ000',9),(112204,'خَلْقِكَ بِمَغْفِرَتِكَ وَرِضْوانِكَ','خَلْقِكَ بِمَغْفِرَتِكَ وَرِضْوانِكَ',0,1,2,'خ000',9),(112205,'خَلْقِكَ تَحْتَ','خَلْقِكَ تَحْتَ',0,1,1.5,'خ000',9),(112206,'خَلْقِكَ تَحْتَ قَدَمَيَّ','خَلْقِكَ تَحْتَ قَدَمَيَّ',0,1,1.8333,'خ000',9),(112207,'خَلْقِكَ وَآيَتِكَ','خَلْقِكَ وَآيَتِكَ',0,1,1.6,'خ000',9),(112208,'خَلْقِكَ وَآيَتِكَ الْكُبْرى','خَلْقِكَ وَآيَتِكَ الْكُبْرى',0,1,1.9333,'خ000',9),(112209,'خَلْقِكَ وَاَعْطِ','خَلْقِكَ وَاَعْطِ',0,1,1.5667,'خ000',9),(112210,'خَلْقِكَ وَاَعْطِ مُحَمَّداً','خَلْقِكَ وَاَعْطِ مُحَمَّداً',0,1,1.9333,'خ000',9),(112211,'خَلْقِكَ وَحافِظِ','خَلْقِكَ وَحافِظِ',0,1,1.5667,'خ000',9),(112212,'خَلْقِكَ وَحافِظِ سِرِّكَ','خَلْقِكَ وَحافِظِ سِرِّكَ',0,1,1.8333,'خ000',9),(112213,'خَلْقِكَ وَخاتَمِ','خَلْقِكَ وَخاتَمِ',0,1,1.5667,'خ000',9),(112214,'خَلْقِكَ وَخاتَمِ النَّبِيّينَ','خَلْقِكَ وَخاتَمِ النَّبِيّينَ',0,1,2,'خ000',9),(112215,'خَلْقِكَ وَعَلى','خَلْقِكَ وَعَلى',0,1,1.5,'خ000',9),(112216,'خَلْقِكَ وَعَلى اَنْبِيائِكَ','خَلْقِكَ وَعَلى اَنْبِيائِكَ',0,1,1.9333,'خ000',9),(112217,'خَلْقِكَ وَلا','خَلْقِكَ وَلا',0,1,1.4333,'خ000',9),(112218,'خَلْقِكَ وَلا تُهِنّي','خَلْقِكَ وَلا تُهِنّي',0,1,1.7,'خ000',9),(112219,'خَلْقِكَ وَنَجيبِكَ','خَلْقِكَ وَنَجيبِكَ',0,1,1.6333,'خ000',9),(112220,'خَلْقِكَ وَنَجيبِكَ مِنْ','خَلْقِكَ وَنَجيبِكَ مِنْ',0,1,1.8,'خ000',9),(112221,'خَلْقِكَ يا','خَلْقِكَ يا',0,1,1.3667,'خ000',9),(112222,'خَلْقِكَ يا اَرْحَمَ','خَلْقِكَ يا اَرْحَمَ',0,1,1.6667,'خ000',9),(112223,'خَلْقِهِ','خَلْقِهِ',0,0,0.5333,'خ000',9),(112224,'خَلْقِهِ وَلا','خَلْقِهِ وَلا',0,1,1.4333,'خ000',9),(112225,'خَلْقِهِ وَلا شَبيهَ','خَلْقِهِ وَلا شَبيهَ',0,1,1.6667,'خ000',9),(112226,'خَمْسَةٍ','خَمْسَةٍ',0,0,0.5333,'خ000',9),(112227,'خَمْسَةٍ اِلاّ','خَمْسَةٍ اِلاّ',0,1,1.4667,'خ000',9),(112228,'خَمْسَةٍ اِلاّ هُوَ','خَمْسَةٍ اِلاّ هُوَ',0,1,1.6333,'خ000',9),(112229,'خَوْفي','خَوْفي',0,0,0.4,'خ000',9),(112230,'خَوْفي فَاِنَّ','خَوْفي فَاِنَّ',0,1,1.4667,'خ000',9),(112231,'خَوْفي فَاِنَّ كَثْرَةَ','خَوْفي فَاِنَّ كَثْرَةَ',0,1,1.7667,'خ000',9),(112232,'خَوْفِهِ','خَوْفِهِ',0,0,0.5333,'خ000',9),(112233,'خَوْفِهِ اَمْناً','خَوْفِهِ اَمْناً',0,1,1.5333,'خ000',9),(112234,'خَوْفِهِ اَمْناً يَعْبُدُكَ','خَوْفِهِ اَمْناً يَعْبُدُكَ',0,1,1.9,'خ000',9),(112235,'خَيْر','خَيْر',0,0,0.3333,'خ000',9),(112236,'خَيْر اَنْزَلْتَهُ','خَيْر اَنْزَلْتَهُ',0,1,1.6,'خ000',9),(112237,'خَيْر اَنْزَلْتَهُ وَتُنْزِلُهُ','خَيْر اَنْزَلْتَهُ وَتُنْزِلُهُ',0,1,2,'خ000',9),(112238,'خَيْري','خَيْري',0,0,0.4,'خ000',9),(112239,'خَيْري فَمَنْ','خَيْري فَمَنْ',0,1,1.4333,'خ000',9),(112240,'خَيْري فَمَنْ يَكُونُ','خَيْري فَمَنْ يَكُونُ',0,1,1.7,'خ000',9),(112241,'خَيْرٌ','خَيْرٌ',0,0,0.4,'خ000',9),(112242,'خَيْرٌ لي','خَيْرٌ لي',0,1,1.3,'خ000',9),(112243,'خَيْرٌ لي لِعِلْمِكَ','خَيْرٌ لي لِعِلْمِكَ',0,1,1.6667,'خ000',9),(112244,'خَيْرٌ مِنْ','خَيْرٌ مِنْ',0,1,1.3667,'خ000',9),(112245,'خَيْرٌ مِنْ اَلْفِ','خَيْرٌ مِنْ اَلْفِ',0,1,1.6,'خ000',9),(112246,'خَيْرٍ اَدْخَلْتَ','خَيْرٍ اَدْخَلْتَ',0,1,1.5667,'خ000',9),(112247,'خَيْرٍ اَدْخَلْتَ فيهِ','خَيْرٍ اَدْخَلْتَ فيهِ',0,1,1.7333,'خ000',9),(112248,'خَيْرٍ اَرَدْتُ','خَيْرٍ اَرَدْتُ',0,1,1.5,'خ000',9),(112249,'خَيْرٍ اَرَدْتُ بِهِ','خَيْرٍ اَرَدْتُ بِهِ',0,1,1.6667,'خ000',9),(112250,'خَيْرٍ وَعافِيَةٍ','خَيْرٍ وَعافِيَةٍ',0,1,1.5667,'خ000',9),(112251,'خَيْرٍ وَعافِيَةٍ وَتُوَسِّعَ','خَيْرٍ وَعافِيَةٍ وَتُوَسِّعَ',0,1,1.9667,'خ000',9),(112252,'خَيْرَ','خَيْرَ',0,0,0.4,'خ000',9),(112253,'خَيْرَ الدُّنْيا','خَيْرَ الدُّنْيا',0,1,1.5333,'خ000',9),(112254,'خَيْرَ الدُّنْيا وَالآخِرَةِ','خَيْرَ الدُّنْيا وَالآخِرَةِ',0,1,1.9333,'خ000',9),(112255,'خَيْرَ الْمَسْؤولينَ','خَيْرَ الْمَسْؤولينَ',0,1,1.6667,'خ000',9),(112256,'خَيْرَ الْمَسْؤولينَ وَاَوْسَعَ','خَيْرَ الْمَسْؤولينَ وَاَوْسَعَ',0,1,2,'خ000',9),(112257,'خَيْرَ ما','خَيْرَ ما',0,1,1.3,'خ000',9),(112258,'خَيْرَ ما جَزَيْتَ','خَيْرَ ما جَزَيْتَ',0,1,1.6,'خ000',9),(112259,'خَيْرَ مَنْ','خَيْرَ مَنْ',0,1,1.3667,'خ000',9),(112260,'خَيْرَ مَنْ دَعاهُ','خَيْرَ مَنْ دَعاهُ',0,1,1.6,'خ000',9),(112261,'خَيْرَ مَنْ سُئِلَ','خَيْرَ مَنْ سُئِلَ',0,1,1.6,'خ000',9),(112262,'خَيْرُ','خَيْرُ',0,0,0.4,'خ000',9),(112263,'خَيْرُ السّاتِرينَ','خَيْرُ السّاتِرينَ',0,1,1.6,'خ000',9),(112264,'خَيْرُ السّاتِرينَ وَاَحْكَمُ','خَيْرُ السّاتِرينَ وَاَحْكَمُ',0,1,1.9667,'خ000',9),(112265,'خَيْرُكَ','خَيْرُكَ',0,0,0.5333,'خ000',9),(112266,'خَيْرُكَ اِلَيْنا','خَيْرُكَ اِلَيْنا',0,1,1.5667,'خ000',9),(112267,'خَيْرُكَ اِلَيْنا نازِلٌ','خَيْرُكَ اِلَيْنا نازِلٌ',0,1,1.8,'خ000',9),(112268,'خَيْرِ ما سَأَلَكَ','خَيْرِ ما سَأَلَكَ',0,1,1.6,'خ000',9),(112269,'خَيْرِكَ','خَيْرِكَ',0,0,0.5333,'خ000',9),(112270,'خَيْرِكَ بِاَعْجَلِهِ','خَيْرِكَ بِاَعْجَلِهِ',0,1,1.7,'خ000',9),(112271,'خَيْرِكَ بِاَعْجَلِهِ وَكُلُّ','خَيْرِكَ بِاَعْجَلِهِ وَكُلُّ',0,1,1.9667,'خ000',9),(112272,'خَيْرِكَ عاجِلٌ','خَيْرِكَ عاجِلٌ',0,1,1.5,'خ000',9),(112273,'خَيْرِكَ عاجِلٌ اَللّـهُمَّ','خَيْرِكَ عاجِلٌ اَللّـهُمَّ',0,1,1.9,'خ000',9),(112274,'خُسْراناً','خُسْراناً',0,0,0.6,'خ000',9),(112275,'خُسْراناً مُبيناً','خُسْراناً مُبيناً',0,1,1.5667,'خ000',9),(112276,'خُسْراناً مُبيناً اَللّـهُمَّ','خُسْراناً مُبيناً اَللّـهُمَّ',0,1,1.9667,'خ000',9),(112277,'خُشُوعَ','خُشُوعَ',0,0,0.4667,'خ000',9),(112278,'خُشُوعَ الإيمانِ','خُشُوعَ الإيمانِ',0,1,1.5333,'خ000',9),(112279,'خُشُوعَ الإيمانِ قَبْلَ','خُشُوعَ الإيمانِ قَبْلَ',0,1,1.7667,'خ000',9),(112280,'خُشُوعِ','خُشُوعِ',0,0,0.4667,'خ000',9),(112281,'خُشُوعِ الذّلِّ','خُشُوعِ الذّلِّ',0,1,1.5,'خ000',9),(112282,'خُشُوعِ الذّلِّ فِي','خُشُوعِ الذّلِّ فِي',0,1,1.6333,'خ000',9),(112283,'خُصَّني','خُصَّني',0,0,0.4667,'خ000',9),(112284,'خُصَّني مِنْكَ','خُصَّني مِنْكَ',0,1,1.4667,'خ000',9),(112285,'خُصَّني مِنْكَ بِخاصَّةِ','خُصَّني مِنْكَ بِخاصَّةِ',0,1,1.8,'خ000',9),(112286,'خِدْمَتِكَ','خِدْمَتِكَ',0,0,0.6667,'خ000',9),(112287,'خِدْمَتِكَ سَيِّدي','خِدْمَتِكَ سَيِّدي',0,1,1.6,'خ000',9),(112288,'خِدْمَتِكَ سَيِّدي لَعَلَّكَ','خِدْمَتِكَ سَيِّدي لَعَلَّكَ',0,1,1.9333,'خ000',9),(112289,'خِدْمَتِكَ نَحَّيْتَني','خِدْمَتِكَ نَحَّيْتَني',0,1,1.7333,'خ000',9),(112290,'خِدْمَتِكَ نَحَّيْتَني اَوْ','خِدْمَتِكَ نَحَّيْتَني اَوْ',0,1,1.9,'خ000',9),(112291,'خِفْتُ','خِفْتُ',0,0,0.4,'خ000',9),(112292,'خِفْتُ تَعْجيلَ','خِفْتُ تَعْجيلَ',0,1,1.5,'خ000',9),(112293,'خِفْتُ تَعْجيلَ الْعُقُوبَةِ','خِفْتُ تَعْجيلَ الْعُقُوبَةِ',0,1,1.9333,'خ000',9),(112294,'خِيفَتِهِ','خِيفَتِهِ',0,0,0.6,'خ000',9),(112295,'خِيفَتِهِ وَيُرْسِلُ','خِيفَتِهِ وَيُرْسِلُ',0,1,1.6667,'خ000',9),(112296,'خِيفَتِهِ وَيُرْسِلُ الصَّواعِقَ','خِيفَتِهِ وَيُرْسِلُ الصَّواعِقَ',0,1,2,'خ000',9),(112297,'خِيَرَتِكَ','خِيَرَتِكَ',0,0,0.6667,'خ000',9),(112298,'خِيَرَتِكَ مِنْ','خِيَرَتِكَ مِنْ',0,1,1.5,'خ000',9),(112299,'خِيَرَتِكَ مِنْ خَلْقِكَ','خِيَرَتِكَ مِنْ خَلْقِكَ',0,1,1.8,'خ000',9),(112300,'دائِمٌ','دائِمٌ',0,0,0.4,'د000',9),(112301,'دائِمٌ اَللّـهُمَّ','دائِمٌ اَللّـهُمَّ',0,1,1.6,'د000',9),(112302,'دائِمٌ اَللّـهُمَّ اِنّي','دائِمٌ اَللّـهُمَّ اِنّي',0,1,1.8,'د000',9),(112303,'دائِمٌ لا','دائِمٌ لا',0,1,1.3,'د000',9),(112304,'دائِمٌ لا يَلْهُو','دائِمٌ لا يَلْهُو',0,1,1.5667,'د000',9),(112305,'دائِمَةً','دائِمَةً',0,0,0.5333,'د000',9),(112306,'دائِمَةً اَللّـهُمَّ','دائِمَةً اَللّـهُمَّ',0,1,1.6667,'د000',9),(112307,'دائِمَةً اَللّـهُمَّ وَصَلِّ','دائِمَةً اَللّـهُمَّ وَصَلِّ',0,1,1.9333,'د000',9),(112308,'دابَّةٍ','دابَّةٍ',0,0,0.4667,'د000',9),(112309,'دابَّةٍ اَنْتَ','دابَّةٍ اَنْتَ',0,1,1.4667,'د000',9),(112310,'دابَّةٍ اَنْتَ آخِذٌ','دابَّةٍ اَنْتَ آخِذٌ',0,1,1.6667,'د000',9),(112311,'دارِ الدُّنْيا','دارِ الدُّنْيا',0,1,1.4667,'د000',9),(112312,'دارِ الدُّنْيا سَيِّدي','دارِ الدُّنْيا سَيِّدي',0,1,1.7333,'د000',9),(112313,'داعٍ','داعٍ',0,0,0.2667,'د000',9),(112314,'داعٍ وَاَفْضَلَ','داعٍ وَاَفْضَلَ',0,1,1.5,'د000',9),(112315,'داعٍ وَاَفْضَلَ مَنْ','داعٍ وَاَفْضَلَ مَنْ',0,1,1.6667,'د000',9),(112316,'دينَكَ','دينَكَ',0,0,0.4,'د000',9),(112317,'دينَكَ وَسُنَّةَ','دينَكَ وَسُنَّةَ',0,1,1.5333,'د000',9),(112318,'دينَكَ وَسُنَّةَ نَبِيِّكَ','دينَكَ وَسُنَّةَ نَبِيِّكَ',0,1,1.8667,'د000',9),(112319,'دينَهُ','دينَهُ',0,0,0.4,'د000',9),(112320,'دينَهُ الَّذي','دينَهُ الَّذي',0,1,1.4333,'د000',9),(112321,'دينَهُ الَّذي ارْتَضَيْتَهُ','دينَهُ الَّذي ارْتَضَيْتَهُ',0,1,1.9,'د000',9),(112322,'دينِكَ حَتّى','دينِكَ حَتّى',0,1,1.4,'د000',9),(112323,'دينِكَ حَتّى يَكُونَ','دينِكَ حَتّى يَكُونَ',0,1,1.6667,'د000',9),(112324,'دينِكَ وَفَهْماً','دينِكَ وَفَهْماً',0,1,1.5333,'د000',9),(112325,'دينِكَ وَفَهْماً في','دينِكَ وَفَهْماً في',0,1,1.6333,'د000',9),(112326,'دَرَجَةِ','دَرَجَةِ',0,0,0.5333,'د000',9),(112327,'دَرَجَةِ الَّتوْبَةِ','دَرَجَةِ الَّتوْبَةِ',0,1,1.6667,'د000',9),(112328,'دَرَجَةِ الَّتوْبَةِ اِلَيْكَ','دَرَجَةِ الَّتوْبَةِ اِلَيْكَ',0,1,1.9667,'د000',9),(112329,'دَرَجَتي','دَرَجَتي',0,0,0.5333,'د000',9),(112330,'دَرَجَتي وَتَرْزُقَني','دَرَجَتي وَتَرْزُقَني',0,1,1.7,'د000',9),(112331,'دَرَجَتي وَتَرْزُقَني اَنْ','دَرَجَتي وَتَرْزُقَني اَنْ',0,1,1.8667,'د000',9),(112332,'دَرَجَتي وَحُطَّ','دَرَجَتي وَحُطَّ',0,1,1.5333,'د000',9),(112333,'دَرَجَتي وَحُطَّ وِزْري','دَرَجَتي وَحُطَّ وِزْري',0,1,1.7667,'د000',9),(112334,'دَعاهُ','دَعاهُ',0,0,0.4,'د000',9),(112335,'دَعاهُ داعٍ','دَعاهُ داعٍ',0,1,1.3667,'د000',9),(112336,'دَعاهُ داعٍ وَاَفْضَلَ','دَعاهُ داعٍ وَاَفْضَلَ',0,1,1.7333,'د000',9),(112337,'دَعَوْتُ','دَعَوْتُ',0,0,0.5333,'د000',9),(112338,'دَعَوْتُ غَيْرَهُ','دَعَوْتُ غَيْرَهُ',0,1,1.5667,'د000',9),(112339,'دَعَوْتُ غَيْرَهُ لَخَيَّبَ','دَعَوْتُ غَيْرَهُ لَخَيَّبَ',0,1,1.9,'د000',9),(112340,'دَعَوْتُ غَيْرَهُ لَمْ','دَعَوْتُ غَيْرَهُ لَمْ',0,1,1.7333,'د000',9),(112341,'دَعْوَةِ','دَعْوَةِ',0,0,0.5333,'د000',13),(112342,'دَعْوَةِ الْمُضْطَرِّينَ','دَعْوَةِ الْمُضْطَرِّينَ',0,1,1.8,'د000',9),(112343,'دَعْوَةِ الْمُضْطَرِّينَ وَيا','دَعْوَةِ الْمُضْطَرِّينَ وَيا',0,1,1.9667,'د000',9),(112344,'دَعْوَتي','دَعْوَتي',0,0,0.5333,'د000',9),(112345,'دَعْوَتي وَاَقِلْ','دَعْوَتي وَاَقِلْ',0,1,1.5667,'د000',9),(112346,'دَعْوَتي وَاَقِلْ يا','دَعْوَتي وَاَقِلْ يا',0,1,1.6667,'د000',9),(112347,'دَعْوَتي وَتَتَجاوَزَ','دَعْوَتي وَتَتَجاوَزَ',0,1,1.7,'د000',9),(112348,'دَعْوَتي وَتَتَجاوَزَ عَنْ','دَعْوَتي وَتَتَجاوَزَ عَنْ',0,1,1.8667,'د000',9),(112349,'دَعْوَتَنا','دَعْوَتَنا',0,0,0.6667,'د000',9),(112350,'دَعْوَتَنا وَاَعْطِنا','دَعْوَتَنا وَاَعْطِنا',0,1,1.7,'د000',9),(112351,'دَعْوَتَنا وَاَعْطِنا بِهِ','دَعْوَتَنا وَاَعْطِنا بِهِ',0,1,1.8667,'د000',9),(112352,'دَعْوَتُكَ','دَعْوَتُكَ',0,0,0.6667,'د000',9),(112353,'دَعْوَتُكَ وَعَوائِدُ','دَعْوَتُكَ وَعَوائِدُ',0,1,1.7,'د000',9),(112354,'دَعْوَتُكَ وَعَوائِدُ الاِفْضالِ','دَعْوَتُكَ وَعَوائِدُ الاِفْضالِ',0,1,2,'د000',9),(112355,'دَليلي','دَليلي',0,0,0.4,'د000',9),(112356,'دَليلي بِدَلالَتِكَ','دَليلي بِدَلالَتِكَ',0,1,1.6333,'د000',9),(112357,'دَليلي بِدَلالَتِكَ وَساكِنٌ','دَليلي بِدَلالَتِكَ وَساكِنٌ',0,1,1.9333,'د000',9),(112358,'دَليلي عَلَيْكَ','دَليلي عَلَيْكَ',0,1,1.5,'د000',9),(112359,'دَليلي عَلَيْكَ وَحُبّي','دَليلي عَلَيْكَ وَحُبّي',0,1,1.7667,'د000',9),(112360,'دَلَلْتَني','دَلَلْتَني',0,0,0.6667,'د000',9),(112361,'دَلَلْتَني عَلَيْكَ','دَلَلْتَني عَلَيْكَ',0,1,1.6333,'د000',9),(112362,'دَلَلْتَني عَلَيْكَ وَدَعَوْتَني','دَلَلْتَني عَلَيْكَ وَدَعَوْتَني',0,1,2,'د000',9),(112363,'دَمِهِ','دَمِهِ',0,0,0.4,'د000',9),(112364,'دَمِهِ اَللّـهُمَّ','دَمِهِ اَللّـهُمَّ',0,1,1.6,'د000',9),(112365,'دَمِهِ اَللّـهُمَّ صَلِّ','دَمِهِ اَللّـهُمَّ صَلِّ',0,1,1.8,'د000',9),(112366,'دَنا','دَنا',0,0,0.2667,'د000',9),(112367,'دَنا اَجَلي','دَنا اَجَلي',0,1,1.3667,'د000',9),(112368,'دَنا اَجَلي وَلَمْ','دَنا اَجَلي وَلَمْ',0,1,1.6,'د000',9),(112369,'دَوْلَةٍ','دَوْلَةٍ',0,0,0.5333,'د000',9),(112370,'دَوْلَةٍ كَريمَةٍ','دَوْلَةٍ كَريمَةٍ',0,1,1.5667,'د000',9),(112371,'دَوْلَةٍ كَريمَةٍ تُعِزُّ','دَوْلَةٍ كَريمَةٍ تُعِزُّ',0,1,1.8333,'د000',9),(112372,'دَيّانِ','دَيّانِ',0,0,0.4667,'د000',9),(112373,'دَيّانِ الدّينِ','دَيّانِ الدّينِ',0,1,1.5,'د000',9),(112374,'دَيّانِ الدّينِ رَبِّ','دَيّانِ الدّينِ رَبِّ',0,1,1.7,'د000',9),(112375,'دَيْني','دَيْني',0,0,0.4,'د000',9),(112376,'دَيْني وَضَعْ','دَيْني وَضَعْ',0,1,1.4333,'د000',9),(112377,'دَيْني وَضَعْ عَنّي','دَيْني وَضَعْ عَنّي',0,1,1.6333,'د000',9),(112378,'دَيْنَ','دَيْنَ',0,0,0.4,'د000',9),(112379,'دَيْنَ كُلِّ','دَيْنَ كُلِّ',0,1,1.4,'د000',9),(112380,'دَيْنَ كُلِّ مَدينٍ','دَيْنَ كُلِّ مَدينٍ',0,1,1.6333,'د000',9),(112381,'دُعائي اَلْحَمْدُ','دُعائي اَلْحَمْدُ',0,1,1.5667,'د000',9),(112382,'دُعائي اَلْحَمْدُ للهِ','دُعائي اَلْحَمْدُ للهِ',0,1,1.7333,'د000',9),(112383,'دُعائي رِضاكَ','دُعائي رِضاكَ',0,1,1.4333,'د000',9),(112384,'دُعائي رِضاكَ وَالْجَنَّةَ','دُعائي رِضاكَ وَالْجَنَّةَ',0,1,1.8667,'د000',9),(112385,'دُعائي فيهِ','دُعائي فيهِ',0,1,1.3667,'د000',9),(112386,'دُعائي فيهِ اِلَيْكَ','دُعائي فيهِ اِلَيْكَ',0,1,1.6667,'د000',9),(112387,'دُعائي فَباعَدْتَني','دُعائي فَباعَدْتَني',0,1,1.6333,'د000',9),(112388,'دُعائي فَباعَدْتَني اَوْ','دُعائي فَباعَدْتَني اَوْ',0,1,1.8,'د000',9),(112389,'دُعائي وَالْحَمْدُ','دُعائي وَالْحَمْدُ',0,1,1.6,'د000',9),(112390,'دُعائي وَالْحَمْدُ للهِ','دُعائي وَالْحَمْدُ للهِ',0,1,1.7667,'د000',9),(112391,'دُعائي وَبَلِّغْني','دُعائي وَبَلِّغْني',0,1,1.6,'د000',9),(112392,'دُعائي وَبَلِّغْني رَجائي','دُعائي وَبَلِّغْني رَجائي',0,1,1.8333,'د000',9),(112393,'دُعائي وَتَضرُّعي','دُعائي وَتَضرُّعي',0,1,1.5667,'د000',9),(112394,'دُعائي وَتَضرُّعي وَخَوْفي','دُعائي وَتَضرُّعي وَخَوْفي',0,1,1.8667,'د000',9),(112395,'دُعائي وَلا','دُعائي وَلا',0,1,1.3667,'د000',9),(112396,'دُعائي وَلا يَدي','دُعائي وَلا يَدي',0,1,1.5333,'د000',9),(112397,'دُعائي وَلَدَيْكَ','دُعائي وَلَدَيْكَ',0,1,1.5667,'د000',9),(112398,'دُعائي وَلَدَيْكَ اَرْجُو','دُعائي وَلَدَيْكَ اَرْجُو',0,1,1.8333,'د000',9),(112399,'دُعائي يا','دُعائي يا',0,1,1.3,'د000',9),(112400,'دُعائي يا خَيْرَ','دُعائي يا خَيْرَ',0,1,1.5333,'د000',9),(112401,'دُعائِكَ','دُعائِكَ',0,0,0.5333,'د000',9),(112402,'دُعائِكَ وَمَسْأَلَتِكَ','دُعائِكَ وَمَسْأَلَتِكَ',0,1,1.7667,'د000',9),(112403,'دُعائِكَ وَمَسْأَلَتِكَ فَاسْمَعْ','دُعائِكَ وَمَسْأَلَتِكَ فَاسْمَعْ',0,1,2,'د000',9),(112404,'دُنْيايَ','دُنْيايَ',0,0,0.5333,'د000',9),(112405,'دُنْيايَ وَآخِرَتي','دُنْيايَ وَآخِرَتي',0,1,1.6,'د000',9),(112406,'دُنْيايَ وَآخِرَتي وَلا','دُنْيايَ وَآخِرَتي وَلا',0,1,1.7667,'د000',9),(112407,'دُونَ خَلْقِكَ','دُونَ خَلْقِكَ',0,1,1.4667,'د000',9),(112408,'دُونَ خَلْقِكَ وَنَجيبِكَ','دُونَ خَلْقِكَ وَنَجيبِكَ',0,1,1.8333,'د000',9),(112409,'دُونَ لِقائِكَ','دُونَ لِقائِكَ',0,1,1.4667,'د000',9),(112410,'دُونَ لِقائِكَ اَحْيِني','دُونَ لِقائِكَ اَحْيِني',0,1,1.7667,'د000',9),(112411,'دُونَكَ','دُونَكَ',0,0,0.4667,'د000',9),(112412,'دُونَكَ وَقَدْ','دُونَكَ وَقَدْ',0,1,1.4667,'د000',9),(112413,'دُونَكَ وَقَدْ قَصَدْتُ','دُونَكَ وَقَدْ قَصَدْتُ',0,1,1.7667,'د000',9),(112414,'دُونَهُ','دُونَهُ',0,0,0.4667,'د000',9),(112415,'دُونَهُ صَلِّ','دُونَهُ صَلِّ',0,1,1.4333,'د000',9),(112416,'دُونَهُ صَلِّ عَلى','دُونَهُ صَلِّ عَلى',0,1,1.6,'د000',9),(112417,'دُونِكَ','دُونِكَ',0,0,0.4667,'د000',9),(112418,'دُونِكَ مُلْتَحَداً','دُونِكَ مُلْتَحَداً',0,1,1.6333,'د000',9),(112419,'دُونِكَ مُلْتَحَداً فَلا','دُونِكَ مُلْتَحَداً فَلا',0,1,1.8,'د000',9),(112420,'دِماءَهُمْ','دِماءَهُمْ',0,0,0.6667,'د000',9),(112421,'دِماءَهُمْ فَاَدْرَكُوا','دِماءَهُمْ فَاَدْرَكُوا',0,1,1.7667,'د000',9),(112422,'دِماءَهُمْ فَاَدْرَكُوا ما','دِماءَهُمْ فَاَدْرَكُوا ما',0,1,1.8667,'د000',9),(112423,'دِمائِهِما','دِمائِهِما',0,0,0.6667,'د000',9),(112424,'دِمائِهِما اَللّـهُمَّ','دِمائِهِما اَللّـهُمَّ',0,1,1.7333,'د000',9),(112425,'دِمائِهِما اَللّـهُمَّ صَلِّ','دِمائِهِما اَللّـهُمَّ صَلِّ',0,1,1.9333,'د000',9),(112426,'ذلِكَ الْبَيْتِ','ذلِكَ الْبَيْتِ',0,1,1.5,'ذ000',9),(112427,'ذلِكَ الْبَيْتِ الْجَديدِ','ذلِكَ الْبَيْتِ الْجَديدِ',0,1,1.8333,'ذ000',9),(112428,'ذلِكَ بي','ذلِكَ بي',0,1,1.2667,'ذ000',9),(112429,'ذلِكَ بي وَتَسْتَجيبَ','ذلِكَ بي وَتَسْتَجيبَ',0,1,1.7,'ذ000',9),(112430,'ذلِكَ بَعَرَضٍ','ذلِكَ بَعَرَضٍ',0,1,1.4667,'ذ000',9),(112431,'ذلِكَ بَعَرَضٍ وَلا','ذلِكَ بَعَرَضٍ وَلا',0,1,1.6333,'ذ000',9),(112432,'ذلِكَ بِفَتْح','ذلِكَ بِفَتْح',0,1,1.4333,'ذ000',9),(112433,'ذلِكَ بِفَتْح مِنْكَ','ذلِكَ بِفَتْح مِنْكَ',0,1,1.6667,'ذ000',9),(112434,'ذلِكَ سُرُورُ','ذلِكَ سُرُورُ',0,1,1.4333,'ذ000',9),(112435,'ذلِكَ سُرُورُ عَدُوِّكَ','ذلِكَ سُرُورُ عَدُوِّكَ',0,1,1.7667,'ذ000',9),(112436,'ذلِكَ سُرُورُ نَبِيِّكَ','ذلِكَ سُرُورُ نَبِيِّكَ',0,1,1.7667,'ذ000',9),(112437,'ذلِكَ في','ذلِكَ في',0,1,1.2667,'ذ000',9),(112438,'ذلِكَ في يُسْرٍ','ذلِكَ في يُسْرٍ',0,1,1.5,'ذ000',9),(112439,'ذلِكَ كُلَّهُ','ذلِكَ كُلَّهُ',0,1,1.4333,'ذ000',9),(112440,'ذلِكَ كُلَّهُ بِيَدِكَ','ذلِكَ كُلَّهُ بِيَدِكَ',0,1,1.7333,'ذ000',9),(112441,'ذلِكَ لا','ذلِكَ لا',0,1,1.2667,'ذ000',9),(112442,'ذلِكَ لا اَرْجُو','ذلِكَ لا اَرْجُو',0,1,1.5333,'ذ000',9),(112443,'ذلِكَ مِنَ','ذلِكَ مِنَ',0,1,1.3333,'ذ000',9),(112444,'ذلِكَ مِنَ الرَّحْمَةِ','ذلِكَ مِنَ الرَّحْمَةِ',0,1,1.7333,'ذ000',9),(112445,'ذلِكَ مِنّي','ذلِكَ مِنّي',0,1,1.3667,'ذ000',9),(112446,'ذلِكَ مِنّي بِالاَضْعافِ','ذلِكَ مِنّي بِالاَضْعافِ',0,1,1.8,'ذ000',9),(112447,'ذلِكَ مِنْ','ذلِكَ مِنْ',0,1,1.3333,'ذ000',9),(112448,'ذلِكَ مِنْ اَنْ','ذلِكَ مِنْ اَنْ',0,1,1.5,'ذ000',9),(112449,'ذلِكَ وَارْزُقْني','ذلِكَ وَارْزُقْني',0,1,1.5667,'ذ000',9),(112450,'ذلِكَ وَارْزُقْني فيها','ذلِكَ وَارْزُقْني فيها',0,1,1.7333,'ذ000',9),(112451,'ذلِكَ وَقُدْرَتِكَ','ذلِكَ وَقُدْرَتِكَ',0,1,1.6,'ذ000',9),(112452,'ذلِكَ وَقُدْرَتِكَ عَلَيْهِ','ذلِكَ وَقُدْرَتِكَ عَلَيْهِ',0,1,1.9,'ذ000',9),(112453,'ذلِكَ وَلا','ذلِكَ وَلا',0,1,1.3333,'ذ000',9),(112454,'ذلِكَ وَلا اَكْبَرُ','ذلِكَ وَلا اَكْبَرُ',0,1,1.6333,'ذ000',9),(112455,'ذلِكَ وَلا اَكْثَرَ','ذلِكَ وَلا اَكْثَرَ',0,1,1.6333,'ذ000',9),(112456,'ذَا الَّذي','ذَا الَّذي',0,1,1.3333,'ذ000',9),(112457,'ذَا الَّذي كانَ','ذَا الَّذي كانَ',0,1,1.5,'ذ000',9),(112458,'ذَا الَّذي لَيْسَ','ذَا الَّذي لَيْسَ',0,1,1.5667,'ذ000',9),(112459,'ذَا الْجَلالِ وَالإكْرامِ','ذَا الْجَلالِ وَالإكْرامِ',0,1,1.8333,'ذ000',9),(112460,'ذَا الْجَلالِ وَالاِكْرامِ','ذَا الْجَلالِ وَالاِكْرامِ',0,1,1.8667,'ذ000',15),(112461,'ذَا الْمَنِّ','ذَا الْمَنِّ',0,1,1.4,'ذ000',9),(112462,'ذَا الْمَنِّ وَلاَ','ذَا الْمَنِّ وَلاَ',0,1,1.6,'ذ000',9),(112463,'ذَرَّةٍ','ذَرَّةٍ',0,0,0.4667,'ذ000',9),(112464,'ذَرَّةٍ فِي','ذَرَّةٍ فِي',0,1,1.3667,'ذ000',9),(112465,'ذَرَّةٍ فِي الاَرْضِ','ذَرَّةٍ فِي الاَرْضِ',0,1,1.6667,'ذ000',9),(112466,'ذَكَرِنا','ذَكَرِنا',0,0,0.5333,'ذ000',9),(112467,'ذَكَرِنا وَاُنْثانا','ذَكَرِنا وَاُنْثانا',0,1,1.6333,'ذ000',9),(112468,'ذَكَرِنا وَاُنْثانا صَغيرِنا','ذَكَرِنا وَاُنْثانا صَغيرِنا',0,1,1.9333,'ذ000',9),(112469,'ذَليلاً','ذَليلاً',0,0,0.4667,'ذ000',9),(112470,'ذَليلاً حامِلاً','ذَليلاً حامِلاً',0,1,1.5,'ذ000',9),(112471,'ذَليلاً حامِلاً ثِقْلي','ذَليلاً حامِلاً ثِقْلي',0,1,1.7333,'ذ000',9),(112472,'ذَنْبي','ذَنْبي',0,0,0.4,'ذ000',9),(112473,'ذَنْبي غَيْرُكَ','ذَنْبي غَيْرُكَ',0,1,1.5,'ذ000',9),(112474,'ذَنْبي غَيْرُكَ ما','ذَنْبي غَيْرُكَ ما',0,1,1.6,'ذ000',9),(112475,'ذَنْبي وَتَجاوُزَكَ','ذَنْبي وَتَجاوُزَكَ',0,1,1.6333,'ذ000',9),(112476,'ذَنْبي وَتَجاوُزَكَ عَنْ','ذَنْبي وَتَجاوُزَكَ عَنْ',0,1,1.8,'ذ000',9),(112477,'ذَنْبٌ تُعَذِّبُني','ذَنْبٌ تُعَذِّبُني',0,1,1.6,'ذ000',9),(112478,'ذَنْبٌ تُعَذِّبُني عَلَيْهِ','ذَنْبٌ تُعَذِّبُني عَلَيْهِ',0,1,1.9,'ذ000',9),(112479,'ذَنْبَ','ذَنْبَ',0,0,0.4,'ذ000',9),(112480,'ذَنْبَ لي','ذَنْبَ لي',0,1,1.3,'ذ000',9),(112481,'ذَنْبَ لي فَرَبّي','ذَنْبَ لي فَرَبّي',0,1,1.5667,'ذ000',9),(112482,'ذَنْبُهُ','ذَنْبُهُ',0,0,0.5333,'ذ000',9),(112483,'ذَنْبُهُ رَبِّ','ذَنْبُهُ رَبِّ',0,1,1.4667,'ذ000',9),(112484,'ذَنْبُهُ رَبِّ اُناجيكَ','ذَنْبُهُ رَبِّ اُناجيكَ',0,1,1.7667,'ذ000',9),(112485,'ذَنْبِيَ','ذَنْبِيَ',0,0,0.5333,'ذ000',9),(112486,'ذَنْبِيَ الْمانِعِ','ذَنْبِيَ الْمانِعِ',0,1,1.6,'ذ000',9),(112487,'ذَنْبِيَ الْمانِعِ لي','ذَنْبِيَ الْمانِعِ لي',0,1,1.7,'ذ000',9),(112488,'ذَيْنِ','ذَيْنِ',0,0,0.4,'ذ000',9),(112489,'ذَيْنِ وَذَيْنِ','ذَيْنِ وَذَيْنِ',0,1,1.5,'ذ000',9),(112490,'ذَيْنِ وَذَيْنِ مُنْيَتي','ذَيْنِ وَذَيْنِ مُنْيَتي',0,1,1.8,'ذ000',9),(112491,'ذُخْراً','ذُخْراً',0,0,0.4667,'ذ000',9),(112492,'ذُخْراً لِيَوْمِ','ذُخْراً لِيَوْمِ',0,1,1.5333,'ذ000',9),(112493,'ذُخْراً لِيَوْمِ فاقَتي','ذُخْراً لِيَوْمِ فاقَتي',0,1,1.7667,'ذ000',9),(112494,'ذُرِّيَّةِ','ذُرِّيَّةِ',0,0,0.6667,'ذ000',9),(112495,'ذُرِّيَّةِ نَبِيِّكَ','ذُرِّيَّةِ نَبِيِّكَ',0,1,1.6667,'ذ000',9),(112496,'ذُكِرَ','ذُكِرَ',0,0,0.4,'ذ000',9),(112497,'ذُكِرَ السَّلامُ','ذُكِرَ السَّلامُ',0,1,1.5333,'ذ000',9),(112498,'ذُكِرَ السَّلامُ عَلى','ذُكِرَ السَّلامُ عَلى',0,1,1.7,'ذ000',9),(112499,'ذُلَّ','ذُلَّ',0,0,0.3333,'ذ000',9),(112500,'ذُلَّ مَوْقِفي','ذُلَّ مَوْقِفي',0,1,1.4667,'ذ000',9),(112501,'ذُلَّ مَوْقِفي وَاغْفِرْ','ذُلَّ مَوْقِفي وَاغْفِرْ',0,1,1.8,'ذ000',9),(112502,'ذُنُوبي فَزِعْتُ','ذُنُوبي فَزِعْتُ',0,1,1.5333,'ذ000',9),(112503,'ذُنُوبي فَزِعْتُ وَاِذا','ذُنُوبي فَزِعْتُ وَاِذا',0,1,1.7667,'ذ000',9),(112504,'ذُنُوبي لا','ذُنُوبي لا',0,1,1.3333,'ذ000',9),(112505,'ذُنُوبي لا اَرْجُو','ذُنُوبي لا اَرْجُو',0,1,1.6,'ذ000',9),(112506,'ذُنُوبي وَاعْصِمْني','ذُنُوبي وَاعْصِمْني',0,1,1.6333,'ذ000',9),(112507,'ذُنُوبي وَاعْصِمْني فيـما','ذُنُوبي وَاعْصِمْني فيـما',0,1,1.8333,'ذ000',9),(112508,'ذُنُوبي وَتَعْفُوَ','ذُنُوبي وَتَعْفُوَ',0,1,1.6,'ذ000',9),(112509,'ذُنُوبي وَتَعْفُوَ عَنْ','ذُنُوبي وَتَعْفُوَ عَنْ',0,1,1.7667,'ذ000',9),(112510,'ذُنُوبي وَعُيُوبي','ذُنُوبي وَعُيُوبي',0,1,1.5667,'ذ000',9),(112511,'ذُنُوبي وَعُيُوبي وَاِساءَتي','ذُنُوبي وَعُيُوبي وَاِساءَتي',0,1,1.9333,'ذ000',9),(112512,'ذُنُوبُنا','ذُنُوبُنا',0,0,0.6,'ذ000',9),(112513,'ذُنُوبُنا بَيْنَ','ذُنُوبُنا بَيْنَ',0,1,1.5333,'ذ000',9),(112514,'ذُنُوبُنا بَيْنَ يَدَيْكَ','ذُنُوبُنا بَيْنَ يَدَيْكَ',0,1,1.8333,'ذ000',9),(112515,'ذُنُوبُهُمُ وَاَسْأَلُكَ','ذُنُوبُهُمُ وَاَسْأَلُكَ',0,1,1.8,'ذ000',9),(112516,'ذُنُوبُهُمُ وَاَسْأَلُكَ اَنْ','ذُنُوبُهُمُ وَاَسْأَلُكَ اَنْ',0,1,1.9667,'ذ000',9),(112517,'ذُنُوبُهُمْ','ذُنُوبُهُمْ',0,0,0.7333,'ذ000',9),(112518,'ذُنُوبُهُمْ الْمُكَفَّرِ','ذُنُوبُهُمْ الْمُكَفَّرِ',0,1,1.8,'ذ000',9),(112519,'ذُنُوبُهُمْ الْمُكَفَّرِ عَنْهُمْ','ذُنُوبُهُمْ الْمُكَفَّرِ عَنْهُمْ',0,1,2,'ذ000',9),(112520,'ذُنُوبُهُمْ اَلْمُكَفَّرِ','ذُنُوبُهُمْ اَلْمُكَفَّرِ',0,1,1.8333,'ذ000',9),(112521,'ذُنُوبُهُمْ اَلْمُكَفَّرِ عَنْ','ذُنُوبُهُمْ اَلْمُكَفَّرِ عَنْ',0,1,2,'ذ000',9),(112522,'ذُنُوبِنا','ذُنُوبِنا',0,0,0.6,'ذ000',9),(112523,'ذُنُوبِنا فَـاوِنا','ذُنُوبِنا فَـاوِنا',0,1,1.6,'ذ000',9),(112524,'ذُنُوبِنا فَـاوِنا تائِبينَ','ذُنُوبِنا فَـاوِنا تائِبينَ',0,1,1.9,'ذ000',9),(112525,'ذُو','ذُو',0,0,0.2,'ذ000',9),(112526,'ذُو مَنٍّ','ذُو مَنٍّ',0,1,1.3,'ذ000',9),(112527,'ذُو مَنٍّ قَديمٍ','ذُو مَنٍّ قَديمٍ',0,1,1.5333,'ذ000',9),(112528,'ذِكْري','ذِكْري',0,0,0.4,'ذ000',9),(112529,'ذِكْري وَارْفَعْ','ذِكْري وَارْفَعْ',0,1,1.5333,'ذ000',9),(112530,'ذِكْري وَارْفَعْ دَرَجَتي','ذِكْري وَارْفَعْ دَرَجَتي',0,1,1.8333,'ذ000',9),(112531,'ذِكْرَكَ وَشُكْرَكَ وَطاعَتَكَ','ذِكْرَكَ وَشُكْرَكَ وَطاعَتَكَ',0,1,2,'ذ000',9),(112532,'ذِكْرِكَ','ذِكْرِكَ',0,0,0.5333,'ذ000',13),(112533,'ذِكْرِكَ فَلْيَكُنْ','ذِكْرِكَ فَلْيَكُنْ',0,1,1.6333,'ذ000',9),(112534,'ذِكْرِكَ فَلْيَكُنْ مِنْ','ذِكْرِكَ فَلْيَكُنْ مِنْ',0,1,1.8,'ذ000',9),(112535,'ذِكْرِكَ وَلا','ذِكْرِكَ وَلا',0,1,1.4333,'ذ000',9),(112536,'ذِكْرِكَ وَلا تَجْعَلْ','ذِكْرِكَ وَلا تَجْعَلْ',0,1,1.7333,'ذ000',9),(112537,'ذِلَّتَنا','ذِلَّتَنا',0,0,0.6,'ذ000',9),(112538,'ذِلَّتَنا وَاَغْنِ','ذِلَّتَنا وَاَغْنِ',0,1,1.6,'ذ000',9),(112539,'ذِلَّتَنا وَاَغْنِ بِهِ','ذِلَّتَنا وَاَغْنِ بِهِ',0,1,1.7667,'ذ000',9),(112540,'ذِي','ذِي',0,0,0.2,'ذ000',9),(112541,'ذِي الْجَلالِ','ذِي الْجَلالِ',0,1,1.4333,'ذ000',9),(112542,'ذِي الْجَلالِ والاِكْرامِ','ذِي الْجَلالِ والاِكْرامِ',0,1,1.8333,'ذ000',9),(112543,'ذِي الْجَلالِ وَالإِكْرامِ','ذِي الْجَلالِ وَالإِكْرامِ',0,1,1.8667,'ذ000',9),(112544,'رابِعُهُمْ','رابِعُهُمْ',0,0,0.6667,'ر000',9),(112545,'رابِعُهُمْ وَلا','رابِعُهُمْ وَلا',0,1,1.5,'ر000',9),(112546,'رابِعُهُمْ وَلا خَمْسَةٍ','رابِعُهُمْ وَلا خَمْسَةٍ',0,1,1.8,'ر000',9),(112547,'راجٍ','راجٍ',0,0,0.2667,'ر000',9),(112548,'راجٍ اَللّـهُمَّ','راجٍ اَللّـهُمَّ',0,1,1.5333,'ر000',9),(112549,'راجٍ اَللّـهُمَّ بِذِمَّةِ','راجٍ اَللّـهُمَّ بِذِمَّةِ',0,1,1.8667,'ر000',9),(112550,'راجٍ عَظُمَ','راجٍ عَظُمَ',0,1,1.3667,'ر000',9),(112551,'راجٍ عَظُمَ يا','راجٍ عَظُمَ يا',0,1,1.4667,'ر000',9),(112552,'راجِياً','راجِياً',0,0,0.4667,'ر000',9),(112553,'راجِياً خائِفاً','راجِياً خائِفاً',0,1,1.5,'ر000',9),(112554,'راجِياً خائِفاً اِذا','راجِياً خائِفاً اِذا',0,1,1.6667,'ر000',9),(112555,'راحِمٍ','راحِمٍ',0,0,0.4,'ر000',9),(112556,'راحِمٍ وَاِنْ','راحِمٍ وَاِنْ',0,1,1.4333,'ر000',9),(112557,'راحِمٍ وَاِنْ عَذَّبْتَ','راحِمٍ وَاِنْ عَذَّبْتَ',0,1,1.7667,'ر000',9),(112558,'راغِباً','راغِباً',0,0,0.4667,'ر000',9),(112559,'راغِباً راجِياً','راغِباً راجِياً',0,1,1.5,'ر000',9),(112560,'راغِباً راجِياً خائِفاً','راغِباً راجِياً خائِفاً',0,1,1.7667,'ر000',9),(112561,'راغِبينَ','راغِبينَ',0,0,0.5333,'ر000',9),(112562,'راغِبينَ وَشَفِّعْنا','راغِبينَ وَشَفِّعْنا',0,1,1.6667,'ر000',9),(112563,'راغِبينَ وَشَفِّعْنا سائِلينَ','راغِبينَ وَشَفِّعْنا سائِلينَ',0,1,1.9667,'ر000',9),(112564,'راغِبٌ','راغِبٌ',0,0,0.4,'ر000',9),(112565,'راغِبٌ يا','راغِبٌ يا',0,1,1.3,'ر000',9),(112566,'راغِبٌ يا رَبَّ','راغِبٌ يا رَبَّ',0,1,1.5,'ر000',9),(112567,'راغِبُونَ','راغِبُونَ',0,0,0.6,'ر000',9),(112568,'راغِبُونَ اَللّـهُمَّ','راغِبُونَ اَللّـهُمَّ',0,1,1.7,'ر000',9),(112569,'راغِبُونَ اَللّـهُمَّ لَكَ','راغِبُونَ اَللّـهُمَّ لَكَ',0,1,1.8667,'ر000',9),(112570,'راهِباً','راهِباً',0,0,0.4667,'ر000',9),(112571,'راهِباً راغِباً','راهِباً راغِباً',0,1,1.5,'ر000',9),(112572,'راهِباً راغِباً راجِياً','راهِباً راغِباً راجِياً',0,1,1.7667,'ر000',9),(112573,'راهِبينَ','راهِبينَ',0,0,0.5333,'ر000',9),(112574,'راهِبينَ وآمِنّا','راهِبينَ وآمِنّا',0,1,1.5333,'ر000',9),(112575,'راهِبينَ وآمِنّا راغِبينَ','راهِبينَ وآمِنّا راغِبينَ',0,1,1.8333,'ر000',9),(112576,'رايَةِ','رايَةِ',0,0,0.4,'ر000',9),(112577,'رايَةِ نَبِيِّكَ','رايَةِ نَبِيِّكَ',0,1,1.5333,'ر000',9),(112578,'رايَةِ نَبِيِّكَ مَعَ','رايَةِ نَبِيِّكَ مَعَ',0,1,1.7,'ر000',9),(112579,'رَأسي','رَأسي',0,0,0.3333,'ر000',9),(112580,'رَأسي اَجْنِحَةُ','رَأسي اَجْنِحَةُ',0,1,1.5333,'ر000',9),(112581,'رَأسي اَجْنِحَةُ الْمَوْتِ','رَأسي اَجْنِحَةُ الْمَوْتِ',0,1,1.8667,'ر000',9),(112582,'رَأفَتُكَ','رَأفَتُكَ',0,0,0.6,'ر000',9),(112583,'رَأفَتُكَ وَرَحْمَتُكَ','رَأفَتُكَ وَرَحْمَتُكَ',0,1,1.7333,'ر000',9),(112584,'رَأفَتُكَ وَرَحْمَتُكَ وَقَدْ','رَأفَتُكَ وَرَحْمَتُكَ وَقَدْ',0,1,1.9667,'ر000',9),(112585,'رَأفَتِكَ','رَأفَتِكَ',0,0,0.6,'ر000',9),(112586,'رَأفَتِكَ اِلهٰي','رَأفَتِكَ اِلهٰي',0,1,1.5333,'ر000',9),(112587,'رَأفَتِكَ اِلهٰي رَبَّيْتَني','رَأفَتِكَ اِلهٰي رَبَّيْتَني',0,1,1.9333,'ر000',9),(112588,'رَاَيْتَني','رَاَيْتَني',0,0,0.6667,'ر000',9),(112589,'رَاَيْتَني آلفَ','رَاَيْتَني آلفَ',0,1,1.5,'ر000',9),(112590,'رَاَيْتَني آلفَ مَجالِسِ','رَاَيْتَني آلفَ مَجالِسِ',0,1,1.8,'ر000',9),(112591,'رَاَيْتَني غَيْرَ','رَاَيْتَني غَيْرَ',0,1,1.5667,'ر000',9),(112592,'رَاَيْتَني غَيْرَ شاكِرٍ','رَاَيْتَني غَيْرَ شاكِرٍ',0,1,1.8,'ر000',9),(112593,'رَاَيْتَني فِي','رَاَيْتَني فِي',0,1,1.4667,'ر000',9),(112594,'رَاَيْتَني فِي الْغافِلينَ','رَاَيْتَني فِي الْغافِلينَ',0,1,1.8667,'ر000',9),(112595,'رَاَيْتَني مُسْتَخِفّاً','رَاَيْتَني مُسْتَخِفّاً',0,1,1.7667,'ر000',9),(112596,'رَاَيْتَني مُسْتَخِفّاً بِحَقِّكَ','رَاَيْتَني مُسْتَخِفّاً بِحَقِّكَ',0,1,2,'ر000',9),(112597,'رَاَيْتَني مُعْرِضاً','رَاَيْتَني مُعْرِضاً',0,1,1.6667,'ر000',9),(112598,'رَاَيْتَني مُعْرِضاً عَنْكَ','رَاَيْتَني مُعْرِضاً عَنْكَ',0,1,1.9,'ر000',9),(112599,'رَاَيْتُ','رَاَيْتُ',0,0,0.5333,'ر000',9),(112600,'رَاَيْتُ كَرَمَكَ','رَاَيْتُ كَرَمَكَ',0,1,1.5667,'ر000',9),(112601,'رَاَيْتُ كَرَمَكَ طَمِعْتُ','رَاَيْتُ كَرَمَكَ طَمِعْتُ',0,1,1.8667,'ر000',9),(112602,'رَاَيْتُ مَوْلايَ','رَاَيْتُ مَوْلايَ',0,1,1.5667,'ر000',9),(112603,'رَاَيْتُ مَوْلايَ ذُنُوبي','رَاَيْتُ مَوْلايَ ذُنُوبي',0,1,1.8333,'ر000',9),(112604,'رَبّاني','رَبّاني',0,0,0.4667,'ر000',9),(112605,'رَبّاني فِي','رَبّاني فِي',0,1,1.3667,'ر000',9),(112606,'رَبّاني فِي الدُّنْيا','رَبّاني فِي الدُّنْيا',0,1,1.7,'ر000',9),(112607,'رَبّي رَحيمٌ','رَبّي رَحيمٌ',0,1,1.4,'ر000',9),(112608,'رَبّي رَحيمٌ وَدُودٌ','رَبّي رَحيمٌ وَدُودٌ',0,1,1.6667,'ر000',9),(112609,'رَبَّ الْبَلَدِ','رَبَّ الْبَلَدِ',0,1,1.5,'ر000',9),(112610,'رَبَّ الْبَلَدِ الْحرامِ','رَبَّ الْبَلَدِ الْحرامِ',0,1,1.8,'ر000',9),(112611,'رَبَّ الْعالَمين','رَبَّ الْعالَمين',0,1,1.5333,'ر000',9),(112612,'رَبَّ الْعالَمين allah\'ım','رَبَّ الْعالَمين allah',0,1,1.8333,'ر450',9),(112613,'رَبَّ الْعالَمينَ اَللّـهُمَّ','رَبَّ الْعالَمينَ اَللّـهُمَّ',0,1,1.9667,'ر000',9),(112614,'رَبَّ الْعالَمينَ 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وَسَعْدَيْكَ',0,1,1.6,'ر000',9),(112701,'رَبِّ وَسَعْدَيْكَ وَسُبْحانَكَ','رَبِّ وَسَعْدَيْكَ وَسُبْحانَكَ',0,1,2,'ر000',9),(112702,'رَبِّ وَلا','رَبِّ وَلا',0,1,1.3333,'ر000',9),(112703,'رَبِّ وَلا تَرُدَّني','رَبِّ وَلا تَرُدَّني',0,1,1.6667,'ر000',9),(112704,'رَبِّ وَلا يُوجَدُ','رَبِّ وَلا يُوجَدُ',0,1,1.6,'ر000',9),(112705,'رَبِّ وَما','رَبِّ وَما',0,1,1.3333,'ر000',9),(112706,'رَبِّ وَما خَطَري','رَبِّ وَما خَطَري',0,1,1.5667,'ر000',9),(112707,'رَبِّ يا','رَبِّ يا',0,1,1.2667,'ر000',9),(112708,'رَبِّ يا رَبِّ','رَبِّ يا رَبِّ',0,1,1.4667,'ر000',9),(112709,'رَبِّ يَجِلُّ','رَبِّ يَجِلُّ',0,1,1.4333,'ر000',9),(112710,'رَبِّ يَجِلُّ عَنْ','رَبِّ يَجِلُّ عَنْ',0,1,1.6,'ر000',9),(112711,'رَبِّ يَوْمَ','رَبِّ يَوْمَ',0,1,1.4,'ر000',9),(112712,'رَبِّ يَوْمَ تَسْوَدُّ','رَبِّ يَوْمَ تَسْوَدُّ',0,1,1.7333,'ر000',9),(112713,'رَبِّهِ','رَبِّهِ',0,0,0.4667,'ر000',9),(112714,'رَبِّهِ هذا','رَبِّهِ هذا',0,1,1.3667,'ر000',9),(112715,'رَبِّهِ هذا مَقامُ','رَبِّهِ هذا مَقامُ',0,1,1.6,'ر000',9),(112716,'رَبِّي قَريبٌ','رَبِّي قَريبٌ',0,1,1.4333,'ر000',9),(112717,'رَبِّي قَريبٌ مُجيبٌ','رَبِّي قَريبٌ مُجيبٌ',0,1,1.6667,'ر000',9),(112718,'رَبِّي وَاَتُوبُ','رَبِّي وَاَتُوبُ',0,1,1.5333,'ر000',9),(112719,'رَبِّي وَاَتُوبُ اِلَيْهِ','رَبِّي وَاَتُوبُ اِلَيْهِ',0,1,1.8333,'ر000',9),(112720,'رَبِّي وَاَنَا','رَبِّي وَاَنَا',0,1,1.4667,'ر000',9),(112721,'رَبِّي وَاَنَا عَبْدُكَ','رَبِّي وَاَنَا عَبْدُكَ',0,1,1.7667,'ر000',9),(112722,'رَجاءً','رَجاءً',0,0,0.4,'ر000',9),(112723,'رَجاءً عَظيماً','رَجاءً عَظيماً',0,1,1.4667,'ر000',9),(112724,'رَجاءً عَظيماً عَصَيْناكَ','رَجاءً عَظيماً عَصَيْناكَ',0,1,1.8333,'ر000',9),(112725,'رَجاءَكَ','رَجاءَكَ',0,0,0.5333,'ر000',9),(112726,'رَجاءَكَ في','رَجاءَكَ في',0,1,1.3667,'ر000',9),(112727,'رَجاءَكَ في صُدُورِنا','رَجاءَكَ في صُدُورِنا',0,1,1.7,'ر000',9),(112728,'رَجاءَنا','رَجاءَنا',0,0,0.5333,'ر000',9),(112729,'رَجاءَنا مَوْلانا','رَجاءَنا مَوْلانا',0,1,1.5667,'ر000',9),(112730,'رَجاءَنا مَوْلانا فَقَدْ','رَجاءَنا مَوْلانا فَقَدْ',0,1,1.8,'ر000',9),(112731,'رَجاءِكَ','رَجاءِكَ',0,0,0.5333,'ر000',9),(112732,'رَجاءِكَ في','رَجاءِكَ في',0,1,1.3667,'ر000',9),(112733,'رَجاءِكَ في قَلْبي','رَجاءِكَ في قَلْبي',0,1,1.6,'ر000',9),(112734,'رَجائي','رَجائي',0,0,0.4,'ر000',9),(112735,'رَجائي اَللّـهُمَّ','رَجائي اَللّـهُمَّ',0,1,1.6,'ر000',9),(112736,'رَجائي اَللّـهُمَّ صَلّ','رَجائي اَللّـهُمَّ صَلّ',0,1,1.7667,'ر000',9),(112737,'رَجائي اَلْحَمْدُ','رَجائي اَلْحَمْدُ',0,1,1.5667,'ر000',9),(112738,'رَجائي اَلْحَمْدُ للهِ','رَجائي اَلْحَمْدُ للهِ',0,1,1.7333,'ر000',9),(112739,'رَجائي عَمَّنْ','رَجائي عَمَّنْ',0,1,1.4667,'ر000',9),(112740,'رَجائي عَمَّنْ سِواكَ','رَجائي عَمَّنْ سِواكَ',0,1,1.7,'ر000',9),(112741,'رَجائي لا','رَجائي لا',0,1,1.3,'ر000',9),(112742,'رَجائي لا تُخَيِّبْني','رَجائي لا تُخَيِّبْني',0,1,1.7,'ر000',9),(112743,'رَجائي مِنْكَ','رَجائي مِنْكَ',0,1,1.4333,'ر000',9),(112744,'رَجائي مِنْكَ وَما','رَجائي مِنْكَ وَما',0,1,1.6,'ر000',9),(112745,'رَجائي وَآمِنْ','رَجائي وَآمِنْ',0,1,1.4667,'ر000',9),(112746,'رَجائي وَآمِنْ خَوْفي','رَجائي وَآمِنْ خَوْفي',0,1,1.7,'ر000',9),(112747,'رَجائي وَالْحَمْدُ','رَجائي وَالْحَمْدُ',0,1,1.6,'ر000',9),(112748,'رَجائي وَالْحَمْدُ للهِ','رَجائي وَالْحَمْدُ للهِ',0,1,1.7667,'ر000',9),(112749,'رَجائي وَاَسْمِعْ','رَجائي وَاَسْمِعْ',0,1,1.5667,'ر000',9),(112750,'رَجائي وَاَسْمِعْ دُعائي','رَجائي وَاَسْمِعْ دُعائي',0,1,1.8,'ر000',9),(112751,'رَجائي وَخَوْفي','رَجائي وَخَوْفي',0,1,1.5,'ر000',9),(112752,'رَجائي وَخَوْفي وَبِكَ','رَجائي وَخَوْفي وَبِكَ',0,1,1.7333,'ر000',9),(112753,'رَجاهُ','رَجاهُ',0,0,0.4,'ر000',9),(112754,'رَجاهُ راجٍ','رَجاهُ راجٍ',0,1,1.3667,'ر000',9),(112755,'رَجاهُ راجٍ اَللّـهُمَّ','رَجاهُ راجٍ اَللّـهُمَّ',0,1,1.7667,'ر000',9),(112756,'رَجاهُ راجٍ عَظُمَ','رَجاهُ راجٍ عَظُمَ',0,1,1.6,'ر000',9),(112757,'رَجَوْتُ','رَجَوْتُ',0,0,0.5333,'ر000',9),(112758,'رَجَوْتُ اَنْ','رَجَوْتُ اَنْ',0,1,1.4333,'ر000',9),(112759,'رَجَوْتُ اَنْ لا','رَجَوْتُ اَنْ لا',0,1,1.5333,'ر000',9),(112760,'رَجَوْتُ غَيْرَهُ','رَجَوْتُ غَيْرَهُ',0,1,1.5667,'ر000',9),(112761,'رَجَوْتُ غَيْرَهُ لأَخْلَفَ','رَجَوْتُ غَيْرَهُ لأَخْلَفَ',0,1,1.9,'ر000',9),(112762,'رَجَوْتُكَ','رَجَوْتُكَ',0,0,0.6667,'ر000',9),(112763,'رَجَوْتُكَ وَالنَّجاهُ','رَجَوْتُكَ وَالنَّجاهُ',0,1,1.7333,'ر000',9),(112764,'رَجَوْتُكَ وَالنَّجاهُ مِمّا','رَجَوْتُكَ وَالنَّجاهُ مِمّا',0,1,1.9333,'ر000',9),(112765,'رَحيماً','رَحيماً',0,0,0.4667,'ر000',13),(112766,'رَحيماً rabbim','رَحيماً rabbim',0,1,1.4667,'ر615',9),(112767,'رَحيماً rabbim olan','رَحيماً rabbim olan',0,1,1.6333,'ر61545',9),(112768,'رَحيماً وَلَيْسَ','رَحيماً وَلَيْسَ',0,1,1.5333,'ر000',9),(112769,'رَحيماً وَلَيْسَ مِنْ','رَحيماً وَلَيْسَ مِنْ',0,1,1.7,'ر000',9),(112770,'رَحيمٌ','رَحيمٌ',0,0,0.4,'ر000',9),(112771,'رَحيمٌ لا','رَحيمٌ لا',0,1,1.3,'ر000',9),(112772,'رَحيمٌ لا يَعْجَلُ','رَحيمٌ لا يَعْجَلُ',0,1,1.6,'ر000',9),(112773,'رَحيمٌ وَدُودٌ','رَحيمٌ وَدُودٌ',0,1,1.4667,'ر000',9),(112774,'رَحيمٌ وَدُودٌ اَسْتَغْفِرُ','رَحيمٌ وَدُودٌ اَسْتَغْفِرُ',0,1,1.9,'ر000',9),(112775,'رَحيمَةً','رَحيمَةً',0,0,0.5333,'ر000',9),(112776,'رَحيمَةً تَرْضى','رَحيمَةً تَرْضى',0,1,1.5,'ر000',9),(112777,'رَحيمَةً تَرْضى بِها','رَحيمَةً تَرْضى بِها',0,1,1.6667,'ر000',9),(112778,'رَحيمُ انْتَ','رَحيمُ انْتَ',0,1,1.4,'ر000',9),(112779,'رَحيمُ انْتَ الرَّبُّ','رَحيمُ انْتَ الرَّبُّ',0,1,1.7,'ر000',9),(112780,'رَحيمُ دَعْوَتي','رَحيمُ دَعْوَتي',0,1,1.5,'ر000',9),(112781,'رَحيمُ دَعْوَتي وَاَقِلْ','رَحيمُ دَعْوَتي وَاَقِلْ',0,1,1.8,'ر000',9),(112782,'رَحيمُ يا اَرْحَمَ','رَحيمُ يا اَرْحَمَ',0,1,1.6,'ر000',9),(112783,'رَحِمْتَ','رَحِمْتَ',0,0,0.5333,'ر000',9),(112784,'رَحِمْتَ اِبْراهيمَ','رَحِمْتَ اِبْراهيمَ',0,1,1.6333,'ر000',9),(112785,'رَحِمْتَ اِبْراهيمَ وآلَ','رَحِمْتَ اِبْراهيمَ وآلَ',0,1,1.8,'ر000',9),(112786,'رَحْلي','رَحْلي',0,0,0.4,'ر000',9),(112787,'رَحْلي وَبِجُودِكَ','رَحْلي وَبِجُودِكَ',0,1,1.6,'ر000',9),(112788,'رَحْلي وَبِجُودِكَ اَقْصِدُ','رَحْلي وَبِجُودِكَ اَقْصِدُ',0,1,1.9,'ر000',9),(112789,'رَحْمنُ يا عَلاّمُ','رَحْمنُ يا عَلاّمُ',0,1,1.6,'ر000',9),(112790,'رَحْمَةً','رَحْمَةً',0,0,0.5333,'ر000',15),(112791,'رَحْمَةً اِنَّكَ','رَحْمَةً اِنَّكَ',0,1,1.5333,'ر000',15),(112792,'رَحْمَةً اِنَّكَ اَنْتَ','رَحْمَةً اِنَّكَ اَنْتَ',0,1,1.7667,'ر000',15),(112793,'رَحْمَةً لا','رَحْمَةً لا',0,1,1.3667,'ر000',9),(112794,'رَحْمَةً لا تُعَذِّبُني','رَحْمَةً لا تُعَذِّبُني',0,1,1.7667,'ر000',9),(112795,'رَحْمَةً واسِعَةً','رَحْمَةً واسِعَةً',0,1,1.5667,'ر000',9),(112796,'رَحْمَةً واسِعَةً جامِعَةً','رَحْمَةً واسِعَةً جامِعَةً',0,1,1.8667,'ر000',9),(112797,'رَحْمَةٍ تَنْشُرُها','رَحْمَةٍ تَنْشُرُها',0,1,1.6333,'ر000',9),(112798,'رَحْمَةٍ تَنْشُرُها وَعافِيَةٍ','رَحْمَةٍ تَنْشُرُها وَعافِيَةٍ',0,1,2,'ر000',9),(112799,'رَحْمَةٍ فَلا','رَحْمَةٍ فَلا',0,1,1.4333,'ر000',9),(112800,'رَحْمَةٍ فَلا مُمْسِكَ','رَحْمَةٍ فَلا مُمْسِكَ',0,1,1.7333,'ر000',9),(112801,'رَحْمَتَكَ','رَحْمَتَكَ',0,0,0.6667,'ر000',9),(112802,'رَحْمَتَكَ اَهْلٌ','رَحْمَتَكَ اَهْلٌ',0,1,1.5667,'ر000',9),(112803,'رَحْمَتَكَ اَهْلٌ اَنْ','رَحْمَتَكَ اَهْلٌ اَنْ',0,1,1.7333,'ر000',9),(112804,'رَحْمَتَكَ فَاِنَّ','رَحْمَتَكَ فَاِنَّ',0,1,1.6,'ر000',9),(112805,'رَحْمَتَكَ فَاِنَّ رَحْمَتَكَ','رَحْمَتَكَ فَاِنَّ رَحْمَتَكَ',0,1,1.9667,'ر000',9),(112806,'رَحْمَتُكَ','رَحْمَتُكَ',0,0,0.6667,'ر000',9),(112807,'رَحْمَتُكَ الْواسِعَةِ','رَحْمَتُكَ الْواسِعَةِ',0,1,1.7333,'ر000',9),(112808,'رَحْمَتُكَ الْواسِعَةِ اَيْنَ','رَحْمَتُكَ الْواسِعَةِ اَيْنَ',0,1,1.9667,'ر000',9),(112809,'رَحْمَتُكَ وَقَدْ','رَحْمَتُكَ وَقَدْ',0,1,1.5667,'ر000',9),(112810,'رَحْمَتُكَ وَقَدْ تَوَثَّقْنا','رَحْمَتُكَ وَقَدْ تَوَثَّقْنا',0,1,1.9667,'ر000',9),(112811,'رَحْمَتُكَ يا','رَحْمَتُكَ يا',0,1,1.4333,'ر000',9),(112812,'رَحْمَتُكَ يا اِلهٰي','رَحْمَتُكَ يا اِلهٰي',0,1,1.6667,'ر000',9),(112813,'رَحْمَتِكَ آيَسْتَني','رَحْمَتِكَ آيَسْتَني',0,1,1.6667,'ر000',9),(112814,'رَحْمَتِكَ آيَسْتَني اَوْ','رَحْمَتِكَ آيَسْتَني اَوْ',0,1,1.8333,'ر000',9),(112815,'رَحْمَتِكَ الاَئِمَّةِ','رَحْمَتِكَ الاَئِمَّةِ',0,1,1.7333,'ر000',9),(112816,'رَحْمَتِكَ الاَئِمَّةِ الْمُهْتَدينَ','رَحْمَتِكَ الاَئِمَّةِ الْمُهْتَدينَ',0,1,2,'ر000',9),(112817,'رَحْمَتِكَ اِلى','رَحْمَتِكَ اِلى',0,1,1.5,'ر000',9),(112818,'رَحْمَتِكَ اِلى مَنْ','رَحْمَتِكَ اِلى مَنْ',0,1,1.6667,'ر000',9),(112819,'رَحْمَتِكَ بِاَوْسَعِها','رَحْمَتِكَ بِاَوْسَعِها',0,1,1.7667,'ر000',9),(112820,'رَحْمَتِكَ بِاَوْسَعِها وَكُلُّ','رَحْمَتِكَ بِاَوْسَعِها وَكُلُّ',0,1,2,'ر000',9),(112821,'رَحْمَتِكَ واسِعَةٌ','رَحْمَتِكَ واسِعَةٌ',0,1,1.6333,'ر000',9),(112822,'رَحْمَتِكَ واسِعَةٌ اَللّـهُمَّ','رَحْمَتِكَ واسِعَةٌ اَللّـهُمَّ',0,1,2,'ر000',9),(112823,'رَحْمَتِكَ وَارْحَمْني','رَحْمَتِكَ وَارْحَمْني',0,1,1.7333,'ر000',9),(112824,'رَحْمَتِكَ وَارْحَمْني رَحْمَةً','رَحْمَتِكَ وَارْحَمْني رَحْمَةً',0,1,2,'ر000',9),(112825,'رَحْمَتِكَ وَاَرَيْتَني','رَحْمَتِكَ وَاَرَيْتَني',0,1,1.7667,'ر000',9),(112826,'رَحْمَتِكَ وَاَرَيْتَني مَنْ','رَحْمَتِكَ وَاَرَيْتَني مَنْ',0,1,1.9333,'ر000',9),(112827,'رَحْمَتِكَ وَعَظيمِ','رَحْمَتِكَ وَعَظيمِ',0,1,1.6333,'ر000',9),(112828,'رَحْمَتِكَ وَعَظيمِ عَفْوِكَ','رَحْمَتِكَ وَعَظيمِ عَفْوِكَ',0,1,1.9333,'ر000',9),(112829,'رَحْمَتِكَ وَنَهْيِكَ','رَحْمَتِكَ وَنَهْيِكَ',0,1,1.7,'ر000',9),(112830,'رَحْمَتِكَ وَنَهْيِكَ اِيّايَ','رَحْمَتِكَ وَنَهْيِكَ اِيّايَ',0,1,1.9667,'ر000',9),(112831,'رَحْمَتِكَ وَوَرَعاً','رَحْمَتِكَ وَوَرَعاً',0,1,1.6667,'ر000',9),(112832,'رَحْمَتِكَ وَوَرَعاً يَحْجُزُني','رَحْمَتِكَ وَوَرَعاً يَحْجُزُني',0,1,2,'ر000',9),(112833,'رَحْمَتِكَ يا','رَحْمَتِكَ يا',0,1,1.4333,'ر000',9),(112834,'رَحْمَتِكَ يا واسِعَ','رَحْمَتِكَ يا واسِعَ',0,1,1.6667,'ر000',9),(112835,'رَحْمَتِهِ','رَحْمَتِهِ',0,0,0.6667,'ر000',9),(112836,'رَحْمَتِهِ وَيُنَزِّلُ','رَحْمَتِهِ وَيُنَزِّلُ',0,1,1.7333,'ر000',9),(112837,'رَحْمَتِهِ وَيُنَزِّلُ الْماءَ','رَحْمَتِهِ وَيُنَزِّلُ الْماءَ',0,1,2,'ر000',9),(112838,'رَزَقْتَ','رَزَقْتَ',0,0,0.5333,'ر000',9),(112839,'رَزَقْتَ اَحَداً','رَزَقْتَ اَحَداً',0,1,1.5333,'ر000',9),(112840,'رَزَقْتَ اَحَداً مِمَّنْ','رَزَقْتَ اَحَداً مِمَّنْ',0,1,1.8,'ر000',9),(112841,'رَزَقْتَني','رَزَقْتَني',0,0,0.6667,'ر000',9),(112842,'رَزَقْتَني مِنَ','رَزَقْتَني مِنَ',0,1,1.5,'ر000',9),(112843,'رَزَقْتَني مِنَ الشَّيْطانِ','رَزَقْتَني مِنَ الشَّيْطانِ',0,1,1.9,'ر000',9),(112844,'رَزَقْتَني مِنْ','رَزَقْتَني مِنْ',0,1,1.5,'ر000',9),(112845,'رَزَقْتَني مِنْ رَحْمَتِكَ','رَزَقْتَني مِنْ رَحْمَتِكَ',0,1,1.8667,'ر000',9),(112846,'رَسُولِ رَبِّ','رَسُولِ رَبِّ',0,1,1.4333,'ر000',9),(112847,'رَسُولِ رَبِّ الْعالَمينَ','رَسُولِ رَبِّ الْعالَمينَ',0,1,1.8333,'ر000',9),(112848,'رَسُولِكَ صَلَّى','رَسُولِكَ صَلَّى',0,1,1.5333,'ر000',9),(112849,'رَسُولِكَ صَلَّى اللهُ','رَسُولِكَ صَلَّى اللهُ',0,1,1.7333,'ر000',9),(112850,'رَسُولِكَ مُحَمَّدٍ','رَسُولِكَ مُحَمَّدٍ',0,1,1.6333,'ر000',9),(112851,'رَسُولِكَ مُحَمَّدٍ صَلَّى','رَسُولِكَ مُحَمَّدٍ صَلَّى',0,1,1.8667,'ر000',9),(112852,'رَسُولِكَ واَوْليائِكَ','رَسُولِكَ واَوْليائِكَ',0,1,1.7333,'ر000',9),(112853,'رَسُولِكَ واَوْليائِكَ صَلَّى','رَسُولِكَ واَوْليائِكَ صَلَّى',0,1,1.9667,'ر000',9),(112854,'رَسُولِكَ وَاَسْأَلُكَ','رَسُولِكَ وَاَسْأَلُكَ',0,1,1.7333,'ر000',9),(112855,'رَسُولِكَ وَاَسْأَلُكَ اَنْ','رَسُولِكَ وَاَسْأَلُكَ اَنْ',0,1,1.9,'ر000',9),(112856,'رَسُولِكَ وَحُجَّتِكَ','رَسُولِكَ وَحُجَّتِكَ',0,1,1.7,'ر000',9),(112857,'رَسُولِكَ وَحُجَّتِكَ عَلى','رَسُولِكَ وَحُجَّتِكَ عَلى',0,1,1.8667,'ر000',9),(112858,'رَسُولِكَ وَخِيَرَتِكَ','رَسُولِكَ وَخِيَرَتِكَ',0,1,1.7333,'ر000',9),(112859,'رَسُولِكَ وَخِيَرَتِكَ مِنَ','رَسُولِكَ وَخِيَرَتِكَ مِنَ',0,1,1.9,'ر000',9),(112860,'رَضِيٌّ','رَضِيٌّ',0,0,0.4667,'ر000',9),(112861,'رَضِيٌّ اَللّـهُمَّ','رَضِيٌّ اَللّـهُمَّ',0,1,1.6333,'ر000',9),(112862,'رَضِيٌّ اَللّـهُمَّ اِنّي','رَضِيٌّ اَللّـهُمَّ اِنّي',0,1,1.8333,'ر000',9),(112863,'رَضِّني','رَضِّني',0,0,0.4667,'ر000',9),(112864,'رَضِّني بِما','رَضِّني بِما',0,1,1.4,'ر000',9),(112865,'رَضِّني بِما قَسَمْتَ','رَضِّني بِما قَسَمْتَ',0,1,1.7,'ر000',9),(112866,'رَطْبٍ','رَطْبٍ',0,0,0.4,'ر000',9),(112867,'رَطْبٍ وَلا','رَطْبٍ وَلا',0,1,1.3667,'ر000',9),(112868,'رَطْبٍ وَلا يابِسٍ','رَطْبٍ وَلا يابِسٍ',0,1,1.6,'ر000',9),(112869,'رَغْبَة','رَغْبَة',0,0,0.4667,'ر000',9),(112870,'رَغْبَة وَقاضي','رَغْبَة وَقاضي',0,1,1.4667,'ر000',9),(112871,'رَغْبَة وَقاضي كُلِّ','رَغْبَة وَقاضي كُلِّ',0,1,1.6667,'ر000',9),(112872,'رَغْبَتـي','رَغْبَتـي',0,0,0.6,'ر000',9),(112873,'رَغْبَتـي اَنْتَ','رَغْبَتـي اَنْتَ',0,1,1.5333,'ر000',9),(112874,'رَغْبَتـي اَنْتَ السّاتِرُ','رَغْبَتـي اَنْتَ السّاتِرُ',0,1,1.8667,'ر000',9),(112875,'رَغْبَتي','رَغْبَتي',0,0,0.5333,'ر000',9),(112876,'رَغْبَتي اَنْتَ','رَغْبَتي اَنْتَ',0,1,1.5,'ر000',9),(112877,'رَغْبَتي اَنْتَ السّاتِرُ','رَغْبَتي اَنْتَ السّاتِرُ',0,1,1.8333,'ر000',9),(112878,'رَغْبَتي فيـما','رَغْبَتي فيـما',0,1,1.4667,'ر000',9),(112879,'رَغْبَتي فيـما عِنْدَكَ','رَغْبَتي فيـما عِنْدَكَ',0,1,1.7667,'ر000',9),(112880,'رَغْبَتي وَاِلَيْكَ','رَغْبَتي وَاِلَيْكَ',0,1,1.6333,'ر000',9),(112881,'رَغْبَتي وَاِلَيْكَ رَهْبَتي','رَغْبَتي وَاِلَيْكَ رَهْبَتي',0,1,1.9333,'ر000',9),(112882,'رَغْبَتي وَلَكَ','رَغْبَتي وَلَكَ',0,1,1.5,'ر000',9),(112883,'رَغْبَتي وَلَكَ خالِصُ','رَغْبَتي وَلَكَ خالِصُ',0,1,1.7333,'ر000',9),(112884,'رَغْبَتِنا','رَغْبَتِنا',0,0,0.6667,'ر000',9),(112885,'رَغْبَتِنا يا','رَغْبَتِنا يا',0,1,1.4333,'ر000',9),(112886,'رَغْبَتِنا يا خَيْرَ','رَغْبَتِنا يا خَيْرَ',0,1,1.6667,'ر000',9),(112887,'رَفَعْتَهُ','رَفَعْتَهُ',0,0,0.6667,'ر000',9),(112888,'رَفَعْتَهُ وَاَنَا','رَفَعْتَهُ وَاَنَا',0,1,1.6,'ر000',9),(112889,'رَفَعْتَهُ وَاَنَا الْخائِفُ','رَفَعْتَهُ وَاَنَا الْخائِفُ',0,1,1.9333,'ر000',9),(112890,'رَقَبَتي مِنَ النَّارِ','رَقَبَتي مِنَ النَّارِ',0,1,1.7333,'ر000',9),(112891,'رَمَضانَ في','رَمَضانَ في',0,1,1.3667,'ر000',9),(112892,'رَمَضانَ في لَيْلَةِ','رَمَضانَ في لَيْلَةِ',0,1,1.6667,'ر000',9),(112893,'رَمَضانَ وَما','رَمَضانَ وَما',0,1,1.4333,'ر000',9),(112894,'رَمَضانَ وَما اَنْزَلْتَ','رَمَضانَ وَما اَنْزَلْتَ',0,1,1.8,'ر000',9),(112895,'رَمَضَانَ','رَمَضَانَ',0,0,0.6,'ر000',9),(112896,'رَمَضَانَ الَّذي','رَمَضَانَ الَّذي',0,1,1.5333,'ر000',9),(112897,'رَمَضَانَ الَّذي اَنْزَلْتَ','رَمَضَانَ الَّذي اَنْزَلْتَ',0,1,1.9,'ر000',9),(112898,'رَهْبَتي','رَهْبَتي',0,0,0.5333,'ر000',9),(112899,'رَهْبَتي وَاِلَيْكَ','رَهْبَتي وَاِلَيْكَ',0,1,1.6333,'ر000',9),(112900,'رَهْبَتي وَاِلَيْكَ تَأميلي','رَهْبَتي وَاِلَيْكَ تَأميلي',0,1,1.9,'ر000',9),(112901,'رَهْبَتي يا','رَهْبَتي يا',0,1,1.3667,'ر000',9),(112902,'رَهْبَتي يا مَوْلايَ','رَهْبَتي يا مَوْلايَ',0,1,1.6667,'ر000',9),(112903,'رَوْعَتي','رَوْعَتي',0,0,0.5333,'ر000',9),(112904,'رَوْعَتي وَالْمُقيلُ','رَوْعَتي وَالْمُقيلُ',0,1,1.6667,'ر000',9),(112905,'رَوْعَتي وَالْمُقيلُ عَثْرَتي','رَوْعَتي وَالْمُقيلُ عَثْرَتي',0,1,1.9667,'ر000',9),(112906,'رُدَّ','رُدَّ',0,0,0.3333,'ر000',9),(112907,'رُدَّ كُلَّ','رُدَّ كُلَّ',0,1,1.3667,'ر000',9),(112908,'رُدَّ كُلَّ غَريبٍ','رُدَّ كُلَّ غَريبٍ',0,1,1.6,'ر000',9),(112909,'رُسُلاً','رُسُلاً',0,0,0.4667,'ر000',9),(112910,'رُسُلاً اُولي','رُسُلاً اُولي',0,1,1.4333,'ر000',9),(112911,'رُسُلاً اُولي اَجْنِحَةٍ','رُسُلاً اُولي اَجْنِحَةٍ',0,1,1.8,'ر000',9),(112912,'رُسُلِكَ','رُسُلِكَ',0,0,0.5333,'ر000',9),(112913,'رُسُلِكَ الَّذينَ','رُسُلِكَ الَّذينَ',0,1,1.5667,'ر000',9),(112914,'رُسُلِكَ الَّذينَ خَصَصْتَهُمْ','رُسُلِكَ الَّذينَ خَصَصْتَهُمْ',0,1,2,'ر000',9),(112915,'رُقَيَّةَ','رُقَيَّةَ',0,0,0.6,'ر000',9),(112916,'رُقَيَّةَ بِنْتِ','رُقَيَّةَ بِنْتِ',0,1,1.5333,'ر000',9),(112917,'رُقَيَّةَ بِنْتِ نَبِيِّكَ','رُقَيَّةَ بِنْتِ نَبِيِّكَ',0,1,1.8667,'ر000',9),(112918,'رِزْقاً','رِزْقاً',0,0,0.4667,'ر000',9),(112919,'رِزْقاً تُغْنيني','رِزْقاً تُغْنيني',0,1,1.5333,'ر000',9),(112920,'رِزْقاً تُغْنيني بِهِ','رِزْقاً تُغْنيني بِهِ',0,1,1.7,'ر000',9),(112921,'رِزْقاً حَلالاً','رِزْقاً حَلالاً',0,1,1.5,'ر000',9),(112922,'رِزْقاً حَلالاً طَيِّباً','رِزْقاً حَلالاً طَيِّباً',0,1,1.8,'ر000',9),(112923,'رِزْقاً واسِعاً','رِزْقاً واسِعاً',0,1,1.5,'ر000',9),(112924,'رِزْقاً واسِعاً حَلالاً','رِزْقاً واسِعاً حَلالاً',0,1,1.7667,'ر000',9),(112925,'رِزْقاً واسِعاً مِنْ','رِزْقاً واسِعاً مِنْ',0,1,1.6667,'ر000',9),(112926,'رِزْقي وَاكْفِني','رِزْقي وَاكْفِني',0,1,1.5333,'ر000',9),(112927,'رِزْقي وَاكْفِني فيهِ','رِزْقي وَاكْفِني فيهِ',0,1,1.7,'ر000',9),(112928,'رِزْقي وَتُؤدِّي','رِزْقي وَتُؤدِّي',0,1,1.5333,'ر000',9),(112929,'رِزْقي وَتُؤدِّي عَنّي','رِزْقي وَتُؤدِّي عَنّي',0,1,1.7333,'ر000',9),(112930,'رِزْقي وَتُؤَدِّي','رِزْقي وَتُؤَدِّي',0,1,1.5667,'ر000',9),(112931,'رِزْقي وَتُؤَدِّي عَنّي','رِزْقي وَتُؤَدِّي عَنّي',0,1,1.7667,'ر000',9),(112932,'رِزْقي يا','رِزْقي يا',0,1,1.3,'ر000',9),(112933,'رِزْقي يا اَرْحَمَ','رِزْقي يا اَرْحَمَ',0,1,1.6,'ر000',9),(112934,'رِزْقي َوَتَجْعَلَني','رِزْقي َوَتَجْعَلَني',0,1,1.6667,'ر000',9),(112935,'رِزْقي َوَتَجْعَلَني مِمَّنْ','رِزْقي َوَتَجْعَلَني مِمَّنْ',0,1,1.9333,'ر000',9),(112936,'رِزْقٍ','رِزْقٍ',0,0,0.4,'ر000',9),(112937,'رِزْقٍ وَلا','رِزْقٍ وَلا',0,1,1.3667,'ر000',9),(112938,'رِزْقٍ وَلا تُخْلِني','رِزْقٍ وَلا تُخْلِني',0,1,1.6667,'ر000',9),(112939,'رِزْقِكَ الْحَلالِ','رِزْقِكَ الْحَلالِ',0,1,1.6,'ر000',9),(112940,'رِزْقِكَ الْحَلالِ الطَّيِّبِ','رِزْقِكَ الْحَلالِ الطَّيِّبِ',0,1,1.9667,'ر000',9),(112941,'رِزْقِكَ اَفْطَرْتُ','رِزْقِكَ اَفْطَرْتُ',0,1,1.6333,'ر000',9),(112942,'رِزْقِكَ اَفْطَرْتُ وَعَلَيْكَ','رِزْقِكَ اَفْطَرْتُ وَعَلَيْكَ',0,1,2,'ر000',9),(112943,'رِزْقِكَ اَفْطَرْنا','رِزْقِكَ اَفْطَرْنا',0,1,1.6333,'ر000',9),(112944,'رِزْقِكَ اَفْطَرْنا فَتَقَبَّلْ','رِزْقِكَ اَفْطَرْنا فَتَقَبَّلْ',0,1,2,'ر000',9),(112945,'رِزْقِكَ بِاَعَمِّهِ','رِزْقِكَ بِاَعَمِّهِ',0,1,1.6667,'ر000',9),(112946,'رِزْقِكَ بِاَعَمِّهِ وَكُلُّ','رِزْقِكَ بِاَعَمِّهِ وَكُلُّ',0,1,1.9333,'ر000',9),(112947,'رِسالاتِكَ','رِسالاتِكَ',0,0,0.6667,'ر000',9),(112948,'رِسالاتِكَ اَفْضَلَ','رِسالاتِكَ اَفْضَلَ',0,1,1.6333,'ر000',9),(112949,'رِسالاتِكَ اَفْضَلَ وَاَحْسَنَ','رِسالاتِكَ اَفْضَلَ وَاَحْسَنَ',0,1,2,'ر000',9),(112950,'رِضاكَ','رِضاكَ',0,0,0.4,'ر000',9),(112951,'رِضاكَ وَالْجَنَّةَ','رِضاكَ وَالْجَنَّةَ',0,1,1.6333,'ر000',9),(112952,'رِضاكَ وَالْجَنَّةَ وَاَعْطِني','رِضاكَ 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نامِيَةً',0,1,1.5667,'ز000',9),(112969,'زاكِيَةً نامِيَةً ظاهِرَةً','زاكِيَةً نامِيَةً ظاهِرَةً',0,1,1.8667,'ز000',9),(112970,'زَمانٍ','زَمانٍ',0,0,0.4,'ز000',9),(112971,'زَمانٍ اَطْوَلُ','زَمانٍ اَطْوَلُ',0,1,1.5,'ز000',9),(112972,'زَمانٍ اَطْوَلُ مِنْ','زَمانٍ اَطْوَلُ مِنْ',0,1,1.6667,'ز000',9),(112973,'زُلْفَةً','زُلْفَةً',0,0,0.5333,'ز000',9),(112974,'زُلْفَةً وَمَعَ','زُلْفَةً وَمَعَ',0,1,1.5,'ز000',9),(112975,'زُلْفَةً وَمَعَ كُلِّ','زُلْفَةً وَمَعَ كُلِّ',0,1,1.7,'ز000',9),(112976,'زُلْفَةٍ','زُلْفَةٍ',0,0,0.5333,'ز000',9),(112977,'زُلْفَةٍ زُلْفَةً','زُلْفَةٍ زُلْفَةً',0,1,1.5667,'ز000',9),(112978,'زُلْفَةٍ زُلْفَةً وَمَعَ','زُلْفَةٍ زُلْفَةً وَمَعَ',0,1,1.8,'ز000',9),(112979,'زِنَةَ','زِنَةَ',0,0,0.4,'ز000',9),(112980,'زِنَةَ عَرْشِكَ','زِنَةَ عَرْشِكَ',0,1,1.5,'ز000',9),(112981,'زِنَةَ عَرْشِكَ سُبْحانَكَ','زِنَةَ عَرْشِكَ سُبْحانَكَ',0,1,1.8667,'ز000',9),(112982,'سائِلاً','سائِلاً',0,0,0.4667,'س000',9),(112983,'سائِلاً عَنْ','سائِلاً عَنْ',0,1,1.4,'س000',9),(112984,'سائِلاً عَنْ اَبْوابِنا','سائِلاً عَنْ اَبْوابِنا',0,1,1.7667,'س000',9),(112985,'سائِلاً فَلا','سائِلاً فَلا',0,1,1.4,'س000',9),(112986,'سائِلاً فَلا تَرُدَّني','سائِلاً فَلا تَرُدَّني',0,1,1.7333,'س000',9),(112987,'سائِلينَ','سائِلينَ',0,0,0.5333,'س000',9),(112988,'سائِلينَ وَاَعْطِنا','سائِلينَ وَاَعْطِنا',0,1,1.6333,'س000',9),(112989,'سائِلينَ وَاَعْطِنا اِنَّكَ','سائِلينَ وَاَعْطِنا اِنَّكَ',0,1,1.9,'س000',9),(112990,'سائِلٌ','سائِلٌ',0,0,0.4,'س000',9),(112991,'سائِلٌ وَلا','سائِلٌ وَلا',0,1,1.3667,'س000',9),(112992,'سائِلٌ وَلا يَنْقُصُكَ','سائِلٌ وَلا يَنْقُصُكَ',0,1,1.7333,'س000',9),(112993,'سائِلٍ','سائِلٍ',0,0,0.4,'س000',9),(112994,'سائِلٍ وَابْعَثْهُ','سائِلٍ وَابْعَثْهُ',0,1,1.6,'س000',9),(112995,'سائِلٍ وَابْعَثْهُ الْمَقامَ','سائِلٍ وَابْعَثْهُ الْمَقامَ',0,1,1.9333,'س000',9),(112996,'سائِلُهُ','سائِلُهُ',0,0,0.5333,'س000',9),(112997,'سائِلُهُ وَلا','سائِلُهُ وَلا',0,1,1.4333,'س000',9),(112998,'سائِلُهُ وَلا يَنْفَدُ','سائِلُهُ وَلا يَنْفَدُ',0,1,1.7333,'س000',9),(112999,'سائِلُهُ وَلا يُخَيَّبُ','سائِلُهُ وَلا يُخَيَّبُ',0,1,1.7667,'س000',9),(113000,'سادِسُهُمْ','سادِسُهُمْ',0,0,0.6667,'س000',9),(113001,'سادِسُهُمْ وَلا','سادِسُهُمْ وَلا',0,1,1.5,'س000',9),(113002,'سادِسُهُمْ وَلا اَدْنى','سادِسُهُمْ وَلا اَدْنى',0,1,1.7333,'س000',9),(113003,'ساقَني','ساقَني',0,0,0.4,'س000',9),(113004,'ساقَني اِلَيْكَ','ساقَني اِلَيْكَ',0,1,1.5,'س000',9),(113005,'ساقَني اِلَيْكَ اَمَلي','ساقَني اِلَيْكَ اَمَلي',0,1,1.7333,'س000',9),(113006,'سامِعَ','سامِعَ',0,0,0.4,'س000',9),(113007,'سامِعَ كُلِّ','سامِعَ كُلِّ',0,1,1.4,'س000',9),(113008,'سامِعَ كُلِّ صَوْتٍ','سامِعَ كُلِّ صَوْتٍ',0,1,1.6333,'س000',9),(113009,'سَأَلَ','سَأَلَ',0,0,0.4,'س000',9),(113010,'سَأَلَ الْعَبْدُ','سَأَلَ الْعَبْدُ',0,1,1.5333,'س000',9),(113011,'سَأَلَ الْعَبْدُ رَبَّهُ','سَأَلَ الْعَبْدُ رَبَّهُ',0,1,1.8,'س000',9),(113012,'سَأَلَكَ','سَأَلَكَ',0,0,0.5333,'س000',9),(113013,'سَأَلَكَ مِنْهُ','سَأَلَكَ مِنْهُ',0,1,1.5,'س000',9),(113014,'سَأَلَكَ مِنْهُ عِبادُكَ','سَأَلَكَ مِنْهُ 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صَوْتٌ','سَمْعَهُ صَوْتٌ',0,1,1.5,'س000',9),(113099,'سَمْعَهُ صَوْتٌ 2','سَمْعَهُ صَوْتٌ 2',0,1,1.5667,'س000',9),(113100,'سَنَةٍ','سَنَةٍ',0,0,0.4,'س000',9),(113101,'سَنَةٍ مِنْ','سَنَةٍ مِنْ',0,1,1.3667,'س000',9),(113102,'سَنَةٍ مِنْ رَحْمَةٍ','سَنَةٍ مِنْ رَحْمَةٍ',0,1,1.6667,'س000',9),(113103,'سَهْلٌ','سَهْلٌ',0,0,0.4,'س000',9),(113104,'سَهْلٌ يَسيرٌ','سَهْلٌ يَسيرٌ',0,1,1.4333,'س000',9),(113105,'سَهْلٌ يَسيرٌ اَللّـهُمَّ','سَهْلٌ يَسيرٌ اَللّـهُمَّ',0,1,1.8333,'س000',9),(113106,'سَهْلٌ يَسيرٌ فَامْنُنْ','سَهْلٌ يَسيرٌ فَامْنُنْ',0,1,1.7667,'س000',9),(113107,'سَهْلٌ يَسيرٌ وَسَهِّلْ','سَهْلٌ يَسيرٌ وَسَهِّلْ',0,1,1.7667,'س000',9),(113108,'سَواءٌ','سَواءٌ',0,0,0.4,'س000',9),(113109,'سَواءٌ مِنْكُمْ','سَواءٌ مِنْكُمْ',0,1,1.5,'س000',9),(113110,'سَواءٌ مِنْكُمْ مَنْ','سَواءٌ مِنْكُمْ مَنْ',0,1,1.6667,'س000',9),(113111,'سَيّدي','سَيّدي',0,0,0.4,'س000',9),(113112,'سَيّدي اِنْ','سَيّدي اِنْ',0,1,1.3667,'س000',9),(113113,'سَيّدي اِنْ تَأمُرَ','سَيّدي اِنْ تَأمُرَ',0,1,1.6333,'س000',9),(113114,'سَيِّئاتُهُمْ واجْعَلْ','سَيِّئاتُهُمْ واجْعَلْ',0,1,1.7333,'س000',9),(113115,'سَيِّئاتُهُمْ واجْعَلْ فيـما','سَيِّئاتُهُمْ واجْعَلْ فيـما',0,1,1.9333,'س000',9),(113116,'سَيِّئاتُهُمْ وَاَنْ','سَيِّئاتُهُمْ وَاَنْ',0,1,1.6667,'س000',9),(113117,'سَيِّئاتُهُمْ وَاَنْ تَجْعَلَ','سَيِّئاتُهُمْ وَاَنْ تَجْعَلَ',0,1,1.9667,'س000',9),(113118,'سَيِّئاتِهِمْ','سَيِّئاتِهِمْ',0,0,0.8667,'س000',9),(113119,'سَيِّئاتِهِمْ وَأنْ','سَيِّئاتِهِمْ وَأنْ',0,1,1.6333,'س000',9),(113120,'سَيِّئاتِهِمْ وَأنْ تَجْعَلَ','سَيِّئاتِهِمْ وَأنْ تَجْعَلَ',0,1,1.9333,'س000',9),(113121,'سَيِّدي الأَسْواءَ','سَيِّدي الأَسْواءَ',0,1,1.6,'س000',9),(113122,'سَيِّدي الأَسْواءَ وَاقْضِ','سَيِّدي الأَسْواءَ وَاقْضِ',0,1,1.8667,'س000',9),(113123,'سَيِّدي الاِجابَةُ','سَيِّدي الاِجابَةُ',0,1,1.6,'س000',9),(113124,'سَيِّدي الاِجابَةُ لي','سَيِّدي الاِجابَةُ لي',0,1,1.7,'س000',9),(113125,'سَيِّدي اَخْرِجْ','سَيِّدي اَخْرِجْ',0,1,1.5333,'س000',9),(113126,'سَيِّدي اَخْرِجْ حُبَّ','سَيِّدي اَخْرِجْ حُبَّ',0,1,1.7333,'س000',9),(113127,'سَيِّدي اَللّـهُمَّ','سَيِّدي اَللّـهُمَّ',0,1,1.6333,'س000',9),(113128,'سَيِّدي اَللّـهُمَّ اشْغَلْنا','سَيِّدي اَللّـهُمَّ اشْغَلْنا',0,1,1.9667,'س000',9),(113129,'سَيِّدي اَمَلي','سَيِّدي اَمَلي',0,1,1.4667,'س000',9),(113130,'سَيِّدي اَمَلي وَساءَ','سَيِّدي اَمَلي وَساءَ',0,1,1.7,'س000',9),(113131,'سَيِّدي اَنَا','سَيِّدي اَنَا',0,1,1.4333,'س000',9),(113132,'سَيِّدي اَنَا الصَّغيرُ','سَيِّدي اَنَا الصَّغيرُ',0,1,1.7667,'س000',9),(113133,'سَيِّدي اَنَا اَسْأَلُكَ','سَيِّدي اَنَا اَسْأَلُكَ',0,1,1.8,'س000',9),(113134,'سَيِّدي اِلَيْكَ','سَيِّدي اِلَيْكَ',0,1,1.5333,'س000',9),(113135,'سَيِّدي اِلَيْكَ رَغْبَتي','سَيِّدي اِلَيْكَ رَغْبَتي',0,1,1.8333,'س000',9),(113136,'سَيِّدي اِنْ','سَيِّدي اِنْ',0,1,1.4,'س000',9),(113137,'سَيِّدي اِنْ وَكَلْتَني','سَيِّدي اِنْ وَكَلْتَني',0,1,1.7667,'س000',9),(113138,'سَيِّدي بِاللَّطيفِ','سَيِّدي بِاللَّطيفِ',0,1,1.6333,'س000',9),(113139,'سَيِّدي بِاللَّطيفِ بَلى','سَيِّدي بِاللَّطيفِ بَلى',0,1,1.8,'س000',9),(113140,'سَيِّدي بِلِسانٍ','سَيِّدي بِلِسانٍ',0,1,1.5333,'س000',9),(113141,'سَيِّدي بِلِسانٍ قَدْ','سَيِّدي بِلِسانٍ قَدْ',0,1,1.7,'س000',9),(113142,'سَيِّدي بِمَنْ','سَيِّدي بِمَنْ',0,1,1.4667,'س000',9),(113143,'سَيِّدي بِمَنْ سَأَلَكَ','سَيِّدي بِمَنْ سَأَلَكَ',0,1,1.7667,'س000',9),(113144,'سَيِّدي سَيِّدي اَللّـهُمَّ','سَيِّدي سَيِّدي اَللّـهُمَّ',0,1,1.9,'س000',9),(113145,'سَيِّدي عائِذٌ','سَيِّدي عائِذٌ',0,1,1.4667,'س000',9),(113146,'سَيِّدي عائِذٌ بِفَضْلِكَ','سَيِّدي عائِذٌ بِفَضْلِكَ',0,1,1.8333,'س000',9),(113147,'سَيِّدي عَبْدُكَ','سَيِّدي عَبْدُكَ',0,1,1.5333,'س000',9),(113148,'سَيِّدي عَبْدُكَ بِبابِكَ','سَيِّدي عَبْدُكَ بِبابِكَ',0,1,1.8333,'س000',9),(113149,'سَيِّدي عَلَيْكَ','سَيِّدي عَلَيْكَ',0,1,1.5333,'س000',9),(113150,'سَيِّدي عَلَيْكَ مُعْتَمَدي','سَيِّدي عَلَيْكَ مُعْتَمَدي',0,1,1.9,'س000',9),(113151,'سَيِّدي فَبِمَنْ','سَيِّدي فَبِمَنْ',0,1,1.5333,'س000',9),(113152,'سَيِّدي فَبِمَنْ اَسْتَغيثُ','سَيِّدي فَبِمَنْ اَسْتَغيثُ',0,1,1.9,'س000',9),(113153,'سَيِّدي لا','سَيِّدي لا',0,1,1.3333,'س000',9),(113154,'سَيِّدي لا تُعَذِّبْني','سَيِّدي لا تُعَذِّبْني',0,1,1.7333,'س000',9),(113155,'سَيِّدي لا تُكَذِّبْ','سَيِّدي لا تُكَذِّبْ',0,1,1.6667,'س000',9),(113156,'سَيِّدي لَعَلَّكَ','سَيِّدي لَعَلَّكَ',0,1,1.5667,'س000',9),(113157,'سَيِّدي لَعَلَّكَ عَنْ','سَيِّدي لَعَلَّكَ عَنْ',0,1,1.7333,'س000',9),(113158,'سَيِّدي لَوْ','سَيِّدي لَوْ',0,1,1.4,'س000',9),(113159,'سَيِّدي لَوْ نَهَرْتَني','سَيِّدي لَوْ نَهَرْتَني',0,1,1.7667,'س000',9),(113160,'سَيِّدي مَنْ','سَيِّدي مَنْ',0,1,1.4,'س000',9),(113161,'سَيِّدي مَنْ لي','سَيِّدي مَنْ لي',0,1,1.5,'س000',9),(113162,'سَيِّدي وَتَصَدَّقْ','سَيِّدي وَتَصَدَّقْ',0,1,1.6333,'س000',9),(113163,'سَيِّدي وَتَصَدَّقْ عَلَيَّ','سَيِّدي وَتَصَدَّقْ عَلَيَّ',0,1,1.9,'س000',9),(113164,'سَيِّدي وَلا','سَيِّدي وَلا',0,1,1.4,'س000',9),(113165,'سَيِّدي وَلا تَرُدَّ','سَيِّدي وَلا تَرُدَّ',0,1,1.6667,'س000',9),(113166,'سَيِّدي وَما','سَيِّدي وَما',0,1,1.4,'س000',9),(113167,'سَيِّدي وَما خَطَري','سَيِّدي وَما خَطَري',0,1,1.6333,'س000',9),(113168,'سَيِّدَيْ','سَيِّدَيْ',0,0,0.6,'س000',9),(113169,'سَيِّدَيْ شَبابِ','سَيِّدَيْ شَبابِ',0,1,1.5333,'س000',9),(113170,'سَيِّدَيْ شَبابِ اَهْلِ','سَيِّدَيْ شَبابِ اَهْلِ',0,1,1.7667,'س000',9),(113171,'سَيِّدِهِ','سَيِّدِهِ',0,0,0.6,'س000',9),(113172,'سَيِّدِهِ اجْتَرى','سَيِّدِهِ اجْتَرى',0,1,1.5667,'س000',9),(113173,'سَيِّدِهِ اجْتَرى اَنَا','سَيِّدِهِ اجْتَرى اَنَا',0,1,1.7667,'س000',9),(113174,'سَيْبَكَ','سَيْبَكَ',0,0,0.5333,'س000',9),(113175,'سَيْبَكَ عَلى','سَيْبَكَ عَلى',0,1,1.4333,'س000',9),(113176,'سَيْبَكَ عَلى مَنْ','سَيْبَكَ عَلى مَنْ',0,1,1.6,'س000',9),(113177,'سَيْبَكَ مِنْ','سَيْبَكَ مِنْ',0,1,1.4333,'س000',9),(113178,'سَيْبَكَ مِنْ بَيْنِ','سَيْبَكَ مِنْ بَيْنِ',0,1,1.6667,'س000',9),(113179,'سُؤالِكَ','سُؤالِكَ',0,0,0.5333,'س000',9),(113180,'سُؤالِكَ اِيّايَ','سُؤالِكَ اِيّايَ',0,1,1.5333,'س000',9),(113181,'سُؤالِكَ اِيّايَ لُبّي','سُؤالِكَ اِيّايَ لُبّي',0,1,1.7333,'س000',9),(113182,'سُؤْلي','سُؤْلي',0,0,0.4,'س000',9),(113183,'سُؤْلي في','سُؤْلي في',0,1,1.3,'س000',9),(113184,'سُؤْلي في نَفْسي','سُؤْلي في نَفْسي',0,1,1.5333,'س000',9),(113185,'سُؤْلي فَرِّقْ','سُؤْلي فَرِّقْ',0,1,1.4667,'س000',9),(113186,'سُؤْلي فَرِّقْ بَيْني','سُؤْلي فَرِّقْ بَيْني',0,1,1.7,'س000',9),(113187,'سُؤْلي وَرَغْبَتي','سُؤْلي وَرَغْبَتي',0,1,1.5667,'س000',9),(113188,'سُؤْلي وَرَغْبَتي وَاُمْنِيَّتي','سُؤْلي وَرَغْبَتي وَاُمْنِيَّتي',0,1,2,'س000',9),(113189,'سُؤْلَنا','سُؤْلَنا',0,0,0.5333,'س000',9),(113190,'سُئِلَ','سُئِلَ',0,0,0.4,'س000',9),(113191,'سُئِلَ وَاَجْوَدَ','سُئِلَ وَاَجْوَدَ',0,1,1.5667,'س000',9),(113192,'سُئِلَ وَاَجْوَدَ مَنْ','سُئِلَ وَاَجْوَدَ مَنْ',0,1,1.7333,'س000',9),(113193,'سُئِلْتَ','سُئِلْتَ',0,0,0.5333,'س000',9),(113194,'سُئِلْتَ لَهُ','سُئِلْتَ لَهُ',0,1,1.4333,'س000',9),(113195,'سُئِلْتَ لَهُ وَاَفْضَلَ','سُئِلْتَ لَهُ وَاَفْضَلَ',0,1,1.8,'س000',9),(113196,'سُبحانَ','سُبحانَ',0,0,0.4667,'س000',9),(113197,'سُبحانَ مَنْ','سُبحانَ مَنْ',0,1,1.4,'س000',9),(113198,'سُبحانَ مَنْ هُوَ','سُبحانَ مَنْ هُوَ',0,1,1.5667,'س000',9),(113199,'سُبُلَ','سُبُلَ',0,0,0.4,'س000',9),(113200,'سُبُلَ الْمَطالِبِ','سُبُلَ الْمَطالِبِ',0,1,1.6,'س000',9),(113201,'سُبُلَ الْمَطالِبِ اِلَيْكَ','سُبُلَ الْمَطالِبِ اِلَيْكَ',0,1,1.9,'س000',9),(113202,'سُبْحانَ الضّارِّ','سُبْحانَ الضّارِّ',0,1,1.5667,'س000',9),(113203,'سُبْحانَ الضّارِّ النّافِعِ','سُبْحانَ الضّارِّ النّافِعِ',0,1,1.9,'س000',9),(113204,'سُبْحانَ اللهِ','سُبْحانَ اللهِ',0,1,1.4667,'س000',15),(113205,'سُبْحانَ اللهِ الَّذي','سُبْحانَ اللهِ الَّذي',0,1,1.7,'س000',9),(113206,'سُبْحانَ الْقاضي','سُبْحانَ الْقاضي',0,1,1.5333,'س000',9),(113207,'سُبْحانَ الْقاضي بالْحَقِّ','سُبْحانَ الْقاضي بالْحَقِّ',0,1,1.8667,'س000',9),(113208,'سُبْحانَكَ','سُبْحانَكَ',0,0,0.6667,'س000',9),(113209,'سُبْحانَكَ münezzehtir','سُبْحانَكَ münezzehtir',0,1,1.7333,'س5236',9),(113210,'سُبْحانَكَ münezzehtir kalplerdeki','سُبْحانَكَ münezzehtir kalplerdeki',0,1,2,'س52362414632',9),(113211,'سُبْحانَكَ زِنَةَ','سُبْحانَكَ زِنَةَ',0,1,1.5667,'س000',9),(113212,'سُبْحانَكَ زِنَةَ عَرْشِكَ','سُبْحانَكَ زِنَةَ عَرْشِكَ',0,1,1.8667,'س000',9),(113213,'سُبْحانَكَ سُبْحانَكَ','سُبْحانَكَ سُبْحانَكَ',0,1,1.7,'س000',9),(113214,'سُبْحانَكَ سُبْحانَكَ münezzehtir','سُبْحانَكَ سُبْحانَكَ münezzehtir',0,1,2,'س5236',9),(113215,'سُبْحانَكَ سُبْحانَكَ سُبْحانَكَ','سُبْحانَكَ سُبْحانَكَ سُبْحانَكَ',0,1,2,'س000',9),(113216,'سُبْحانَكَ مِلأَ','سُبْحانَكَ مِلأَ',0,1,1.5333,'س000',9),(113217,'سُبْحانَكَ مِلأَ ما','سُبْحانَكَ مِلأَ ما',0,1,1.6333,'س000',9),(113218,'سُبْحانَهُ كَما','سُبْحانَهُ كَما',0,1,1.5,'س000',9),(113219,'سُبْحانَهُ كَما اَثْنى','سُبْحانَهُ كَما اَثْنى',0,1,1.7333,'س000',9),(113220,'سُبْحانَهُ وَبِحَمْدِهِ','سُبْحانَهُ وَبِحَمْدِهِ',0,1,1.7667,'س000',9),(113221,'سُبْحانَهُ وَبِحَمْدِهِ سُبْحانَهُ','سُبْحانَهُ وَبِحَمْدِهِ سُبْحانَهُ',0,1,2,'س000',9),(113222,'سُبْحانَهُ وَتَعالى','سُبْحانَهُ وَتَعالى',0,1,1.6333,'س000',15),(113223,'سُبْحانَهُ وَتَعالى münezzehtir','سُبْحانَهُ وَتَعالى münezzehtir',0,1,2,'س5236',9),(113224,'سُبْحـانَ','سُبْحـانَ',0,0,0.6,'س000',9),(113225,'سُبْحـانَ الرَّؤُوفِ','سُبْحـانَ الرَّؤُوفِ',0,1,1.6667,'س000',9),(113226,'سُبْحـانَ الرَّؤُوفِ الرَّحيمِ','سُبْحـانَ الرَّؤُوفِ الرَّحيمِ',0,1,2,'س000',9),(113227,'سُبْحـانَ الرَّبِّ','سُبْحـانَ الرَّبِّ',0,1,1.6,'س000',9),(113228,'سُبْحـانَ الرَّبِّ الْوَدُودِ','سُبْحـانَ الرَّبِّ الْوَدُودِ',0,1,1.9667,'س000',9),(113229,'سُبْحـانَ اللهِ','سُبْحـانَ اللهِ',0,1,1.5,'س000',9),(113230,'سُبْحـانَ اللهِ السَّميعِ','سُبْحـانَ اللهِ السَّميعِ',0,1,1.8333,'س000',9),(113231,'سُبْحـانَ اللهِ المُصَوِّرِ','سُبْحـانَ اللهِ المُصَوِّرِ',0,1,1.9,'س000',9),(113232,'سُبْحـانَ اللهِ الُمصَوِّرِ','سُبْحـانَ اللهِ الُمصَوِّرِ',0,1,1.9,'س000',9),(113233,'سُبْحـانَ اللهِ الَّذي','سُبْحـانَ اللهِ الَّذي',0,1,1.7333,'س000',9),(113234,'سُبْحـانَ اللهِ بارِئِ','سُبْحـانَ اللهِ بارِئِ',0,1,1.7333,'س000',9),(113235,'سُبْحـانَ اللهِ بارِىءِ','سُبْحـانَ اللهِ بارِىءِ',0,1,1.7667,'س000',9),(113236,'سُبْحـانَ اللهِ جاعِلِ','سُبْحـانَ اللهِ جاعِلِ',0,1,1.7333,'س000',9),(113237,'سُبْحـانَ اللهِ خالِقِ','سُبْحـانَ اللهِ خالِقِ',0,1,1.7333,'س000',9),(113238,'سُبْحـانَ اللهِ رَبِّ','سُبْحـانَ اللهِ رَبِّ',0,1,1.7,'س000',9),(113239,'سُبْحـانَ اللهِ عَلى','سُبْحـانَ اللهِ عَلى',0,1,1.6667,'س000',9),(113240,'سُبْحـانَ اللهِ فاطِرِ','سُبْحـانَ اللهِ فاطِرِ',0,1,1.7333,'س000',9),(113241,'سُبْحـانَ اللهِ فالِقِ','سُبْحـانَ اللهِ فالِقِ',0,1,1.7333,'س000',9),(113242,'سُبْحـانَ اللهِ مالِكِ','سُبْحـانَ اللهِ مالِكِ',0,1,1.7333,'س000',9),(113243,'سُبْحـانَ اللهِ مِدادَ','سُبْحـانَ اللهِ مِدادَ',0,1,1.7333,'س000',9),(113244,'سُبْحـانَ الْبَصيرِ','سُبْحـانَ الْبَصيرِ',0,1,1.6333,'س000',9),(113245,'سُبْحـانَ الْبَصيرِ الْعَليمِ','سُبْحـانَ الْبَصيرِ الْعَليمِ',0,1,1.9667,'س000',9),(113246,'سُبْحـانَ الْبَصيرِ الْواسِعِ','سُبْحـانَ الْبَصيرِ الْواسِعِ',0,1,1.9667,'س000',9),(113247,'سُبْحـانَ الْجَبّارِ','سُبْحـانَ الْجَبّارِ',0,1,1.6667,'س000',9),(113248,'سُبْحـانَ الْجَبّارِ الْجَوادِ','سُبْحـانَ الْجَبّارِ الْجَوادِ',0,1,2,'س000',9),(113249,'سُبْحـانَ الْحَنّانِ','سُبْحـانَ الْحَنّانِ',0,1,1.6667,'س000',9),(113250,'سُبْحـانَ الْحَنّانِ الْمَنّانِ','سُبْحـانَ الْحَنّانِ الْمَنّانِ',0,1,2,'س000',9),(113251,'سُبْحـانَ الْعَظيمِ','سُبْحـانَ الْعَظيمِ',0,1,1.6333,'س000',9),(113252,'سُبْحـانَ الْعَظيمِ الأَعْظَمِ','سُبْحـانَ الْعَظيمِ الأَعْظَمِ',0,1,2,'س000',9),(113253,'سُبْحـانَ الْفَرْدِ','سُبْحـانَ الْفَرْدِ',0,1,1.6333,'س000',9),(113254,'سُبْحـانَ الْفَرْدِ الْوِتْرِ','سُبْحـانَ الْفَرْدِ الْوِتْرِ',0,1,1.9667,'س000',9),(113255,'سُبْحـانَ الْكَريمِ','سُبْحـانَ الْكَريمِ',0,1,1.6333,'س000',9),(113256,'سُبْحـانَ الْكَريمِ الْحَليمِ','سُبْحـانَ الْكَريمِ الْحَليمِ',0,1,1.9667,'س000',9),(113257,'سُبْحـانَ مَنْ','سُبْحـانَ مَنْ',0,1,1.4667,'س000',9),(113258,'سُبْحـانَ مَنْ لا','سُبْحـانَ مَنْ لا',0,1,1.5667,'س000',9),(113259,'سُبْحـانَ مَنْ يَعْلَمُ','سُبْحـانَ مَنْ يَعْلَمُ',0,1,1.7667,'س000',9),(113260,'سُبْحـانَ مَنْ يُحْصي','سُبْحـانَ مَنْ يُحْصي',0,1,1.7,'س000',9),(113261,'سُبْحَانَكَ','سُبْحَانَكَ',0,0,0.7333,'س000',9),(113262,'سُبْحَانَكَ سُبْحَانَكَ','سُبْحَانَكَ سُبْحَانَكَ',0,1,1.7667,'س000',9),(113263,'سُبْحَانَكَ سُبْحَانَكَ سُبْحَانَكَ','سُبْحَانَكَ سُبْحَانَكَ سُبْحَانَكَ',0,1,2,'س000',9),(113264,'سُبْحَانَكَ سُبْحَانَكَ يَا','سُبْحَانَكَ سُبْحَانَكَ يَا',0,1,1.9,'س000',9),(113265,'سُبْحَانَكَ يَا','سُبْحَانَكَ يَا',0,1,1.5,'س000',9),(113266,'سُبْحَانَكَ يَا عَظيمُ','سُبْحَانَكَ يَا عَظيمُ',0,1,1.7333,'س000',9),(113267,'سُجُودي','سُجُودي',0,0,0.4667,'س000',9),(113268,'سُجُودي لَكَ','سُجُودي لَكَ',0,1,1.4,'س000',9),(113269,'سُجُودي لَكَ وَتَعْفيري','سُجُودي لَكَ وَتَعْفيري',0,1,1.7667,'س000',9),(113270,'سُدَّ','سُدَّ',0,0,0.3333,'س000',9),(113271,'سُدَّ فَقْرَنا','سُدَّ فَقْرَنا',0,1,1.4667,'س000',9),(113272,'سُدَّ فَقْرَنا بِغِناكَ','سُدَّ فَقْرَنا بِغِناكَ',0,1,1.7667,'س000',9),(113273,'سُرُورَ','سُرُورَ',0,0,0.4667,'س000',9),(113274,'سُرُورَ نَبِيِّكَ','سُرُورَ نَبِيِّكَ',0,1,1.5667,'س000',9),(113275,'سُرُورَ نَبِيِّكَ اَحَبُّ','سُرُورَ نَبِيِّكَ اَحَبُّ',0,1,1.8333,'س000',9),(113276,'سُرُورُ','سُرُورُ',0,0,0.4667,'س000',9),(113277,'سُرُورُ عَدُوِّكَ','سُرُورُ عَدُوِّكَ',0,1,1.5667,'س000',9),(113278,'سُرُورُ عَدُوِّكَ وَاِنْ','سُرُورُ عَدُوِّكَ وَاِنْ',0,1,1.8,'س000',9),(113279,'سُرُورُ نَبِيِّكَ','سُرُورُ نَبِيِّكَ',0,1,1.5667,'س000',9),(113280,'سُرُورُ نَبِيِّكَ وَاَنَا','سُرُورُ نَبِيِّكَ وَاَنَا',0,1,1.8333,'س000',9),(113281,'سُرُورِ','سُرُورِ',0,0,0.4667,'س000',9),(113282,'سُرُورِ عَدُوِّكَ','سُرُورِ عَدُوِّكَ',0,1,1.5667,'س000',9),(113283,'سُرُورِ عَدُوِّكَ اَللّـهُمَّ','سُرُورِ عَدُوِّكَ اَللّـهُمَّ',0,1,1.9667,'س000',9),(113284,'سُقْم','سُقْم',0,0,0.3333,'س000',9),(113285,'سُقْم وَلا','سُقْم وَلا',0,1,1.3333,'س000',9),(113286,'سُقْم وَلا غَفْلَةٍ','سُقْم وَلا غَفْلَةٍ',0,1,1.6333,'س000',9),(113287,'سُلطانِكَ','سُلطانِكَ',0,0,0.6,'س000',9),(113288,'سُلطانِكَ دائِمٌ','سُلطانِكَ دائِمٌ',0,1,1.5333,'س000',9),(113289,'سُلطانِكَ دائِمٌ اَللّـهُمَّ','سُلطانِكَ دائِمٌ اَللّـهُمَّ',0,1,1.9333,'س000',9),(113290,'سُلْطاناً','سُلْطاناً',0,0,0.6,'س000',9),(113291,'سُلْطاناً نَصيراً','سُلْطاناً نَصيراً',0,1,1.5667,'س000',9),(113292,'سُلْطاناً نَصيراً اَللّـهُمَّ','سُلْطاناً نَصيراً اَللّـهُمَّ',0,1,1.9667,'س000',9),(113293,'سُلْطانِكَ','سُلْطانِكَ',0,0,0.6667,'س000',9),(113294,'سُلْطانِكَ بِاَدْوَمِهِ','سُلْطانِكَ بِاَدْوَمِهِ',0,1,1.7667,'س000',9),(113295,'سُلْطانِكَ بِاَدْوَمِهِ وَكُلُّ','سُلْطانِكَ بِاَدْوَمِهِ وَكُلُّ',0,1,2,'س000',9),(113296,'سُمْعَةً','سُمْعَةً',0,0,0.5333,'س000',9),(113297,'سُمْعَةً وَلا','سُمْعَةً وَلا',0,1,1.4333,'س000',9),(113298,'سُمْعَةً وَلا اَشَراً','سُمْعَةً وَلا اَشَراً',0,1,1.7,'س000',9),(113299,'سُوء','سُوء',0,0,0.2667,'س000',9),(113300,'سُوء يا','سُوء يا',0,1,1.2333,'س000',9),(113301,'سُوء يا لا','سُوء يا لا',0,1,1.3333,'س000',9),(113302,'سُوءاً وَظَلَمْتُ','سُوءاً وَظَلَمْتُ',0,1,1.5667,'س000',9),(113303,'سُوءاً وَظَلَمْتُ نَفْسي','سُوءاً وَظَلَمْتُ نَفْسي',0,1,1.8,'س000',9),(113304,'سُوءٍ','سُوءٍ',0,0,0.3333,'س000',9),(113305,'سُوءٍ اسْتَنْقَذْتَني','سُوءٍ اسْتَنْقَذْتَني',0,1,1.7,'س000',9),(113306,'سُوءٍ اسْتَنْقَذْتَني مِنْهُ','سُوءٍ اسْتَنْقَذْتَني مِنْهُ',0,1,1.9333,'س000',9),(113307,'سُوءٍ اَخْرَجْتَ','سُوءٍ اَخْرَجْتَ',0,1,1.5333,'س000',9),(113308,'سُوءٍ اَخْرَجْتَ مِنْهُ','سُوءٍ اَخْرَجْتَ مِنْهُ',0,1,1.7667,'س000',9),(113309,'سُوءَ','سُوءَ',0,0,0.3333,'س000',9),(113310,'سُوءَ حالِنا','سُوءَ حالِنا',0,1,1.4,'س000',9),(113311,'سُوءَ حالِنا بِحُسْنِ','سُوءَ حالِنا بِحُسْنِ',0,1,1.7,'س000',9),(113312,'سِبْطَيِ','سِبْطَيِ',0,0,0.5333,'س000',9),(113313,'سِبْطَيِ الرَّحْمَةِ','سِبْطَيِ الرَّحْمَةِ',0,1,1.6667,'س000',9),(113314,'سِبْطَيِ الرَّحْمَةِ وَاِمامَيِ','سِبْطَيِ الرَّحْمَةِ وَاِمامَيِ',0,1,2,'س000',9),(113315,'سِتْرُكَ','سِتْرُكَ',0,0,0.5333,'س000',9),(113316,'سِتْرُكَ الْمُرْخى','سِتْرُكَ الْمُرْخى',0,1,1.6,'س000',9),(113317,'سِتْرُكَ الْمُرْخى عَلَيَّ','سِتْرُكَ الْمُرْخى عَلَيَّ',0,1,1.8667,'س000',9),(113318,'سِتْرُكَ عَلَيَّ','سِتْرُكَ عَلَيَّ',0,1,1.5333,'س000',9),(113319,'سِتْرُكَ عَلَيَّ وَيُسْرِعُني','سِتْرُكَ عَلَيَّ وَيُسْرِعُني',0,1,1.9667,'س000',9),(113320,'سِرِّكَ','سِرِّكَ',0,0,0.4667,'س000',9),(113321,'سِرِّكَ وَمُبَلِّغِ','سِرِّكَ وَمُبَلِّغِ',0,1,1.6333,'س000',9),(113322,'سِرِّكَ وَمُبَلِّغِ رِسالاتِكَ','سِرِّكَ وَمُبَلِّغِ رِسالاتِكَ',0,1,2,'س000',9),(113323,'سِواكَ','سِواكَ',0,0,0.4,'س000',9),(113324,'سِواكَ تَزيدُني','سِواكَ تَزيدُني',0,1,1.5,'س000',9),(113325,'سِواكَ تَزيدُني بِذلِكَ','سِواكَ تَزيدُني بِذلِكَ',0,1,1.7667,'س000',9),(113326,'سِواكَ حَتّى','سِواكَ حَتّى',0,1,1.4,'س000',9),(113327,'سِواكَ حَتّى لا','سِواكَ حَتّى لا',0,1,1.5,'س000',9),(113328,'سِواكَ غِناً','سِواكَ غِناً',0,1,1.4,'س000',9),(113329,'سِواكَ غِناً وَتَعفُّفاً','سِواكَ غِناً وَتَعفُّفاً',0,1,1.8,'س000',9),(113330,'سِواكَ فَاِنَّ','سِواكَ فَاِنَّ',0,1,1.4667,'س000',9),(113331,'سِواكَ فَاِنَّ قَوْماً','سِواكَ فَاِنَّ قَوْماً',0,1,1.7333,'س000',9),(113332,'سِواكَ يا','سِواكَ يا',0,1,1.3,'س000',9),(113333,'سِواكَ يا اللهُ','سِواكَ يا اللهُ',0,1,1.5,'س000',9),(113334,'سَِتْرُكَ','سَِتْرُكَ',0,0,0.6,'س000',9),(113335,'سَِتْرُكَ الْجَميلُ','سَِتْرُكَ الْجَميلُ',0,1,1.6333,'س000',9),(113336,'سَِتْرُكَ الْجَميلُ اَيْنَ','سَِتْرُكَ الْجَميلُ اَيْنَ',0,1,1.8667,'س000',9),(113337,'شاءَ','شاءَ',0,0,0.2667,'ش000',9),(113338,'شاءَ اللهُ','شاءَ اللهُ',0,1,1.3333,'ش000',9),(113339,'شاءَ اللهُ allah\'ım','شاءَ اللهُ allah',0,1,1.6333,'ش450',9),(113340,'شاءَ وَسِعَ','شاءَ وَسِعَ',0,1,1.3667,'ش000',9),(113341,'شاءَ وَسِعَ كُرْسِيُّهُ','شاءَ وَسِعَ كُرْسِيُّهُ',0,1,1.7667,'ش000',9),(113342,'شافِعٍ','شافِعٍ',0,0,0.4,'ش000',9),(113343,'شافِعٍ وَاَوَّلَ','شافِعٍ وَاَوَّلَ',0,1,1.5333,'ش000',9),(113344,'شافِعٍ وَاَوَّلَ مُشَفَّعٍ','شافِعٍ وَاَوَّلَ مُشَفَّعٍ',0,1,1.8667,'ش000',9),(113345,'شاكِرٍ','شاكِرٍ',0,0,0.4,'ش000',9),(113346,'شاكِرٍ لِنَعْمائِكَ','شاكِرٍ لِنَعْمائِكَ',0,1,1.6333,'ش000',9),(113347,'شاكِرٍ لِنَعْمائِكَ فَحَرَمْتَني','شاكِرٍ لِنَعْمائِكَ فَحَرَمْتَني',0,1,2,'ش000',9),(113348,'شيء','شيء',0,0,0.2,'ش000',9),(113349,'شيء مِنْ','شيء مِنْ',0,1,1.2667,'ش000',9),(113350,'شيء مِنْ ذلِكَ','شيء مِنْ ذلِكَ',0,1,1.4667,'ش000',9),(113351,'شيءٍ','شيءٍ',0,0,0.2667,'ش000',9),(113352,'شيءٍ وَيا','شيءٍ وَيا',0,1,1.3,'ش000',9),(113353,'شيءٍ وَيا ذَا','شيءٍ وَيا ذَا',0,1,1.4333,'ش000',9),(113354,'شَأن','شَأن',0,0,0.2667,'ش000',9),(113355,'شَأن اَنْتَ','شَأن اَنْتَ',0,1,1.3667,'ش000',9),(113356,'شَأن اَنْتَ خَليفَةُ','شَأن اَنْتَ خَليفَةُ',0,1,1.6667,'ش000',9),(113357,'شَأني','شَأني',0,0,0.3333,'ش000',9),(113358,'شَأني لِكُلِّ','شَأني لِكُلِّ',0,1,1.4333,'ش000',9),(113359,'شَأني لِكُلِّ امْرِئٍ','شَأني لِكُلِّ امْرِئٍ',0,1,1.7,'ش000',9),(113360,'شَأنٌ','شَأنٌ',0,0,0.3333,'ش000',9),(113361,'شَأنٌ يُغْنيهِ','شَأنٌ يُغْنيهِ',0,1,1.4667,'ش000',9),(113362,'شَأنٌ يُغْنيهِ وُجوُهٌ','شَأنٌ يُغْنيهِ وُجوُهٌ',0,1,1.7333,'ش000',9),(113363,'شَأنٍ','شَأنٍ',0,0,0.3333,'ش000',9),(113364,'شَأنٍ غَيْرِ','شَأنٍ غَيْرِ',0,1,1.4,'ش000',9),(113365,'شَأنٍ غَيْرِ شَأني','شَأنٍ غَيْرِ شَأني',0,1,1.6,'ش000',9),(113366,'شَأنٍ وَحْدَهُ','شَأنٍ وَحْدَهُ',0,1,1.4667,'ش000',9),(113367,'شَأنٍ وَحْدَهُ وجَبَرُوت','شَأنٍ وَحْدَهُ وجَبَرُوت',0,1,1.8,'ش000',9),(113368,'شَأنِكَ سَيِّدي','شَأنِكَ سَيِّدي',0,1,1.5,'ش000',9),(113369,'شَأنِكَ سَيِّدي الاِجابَةُ','شَأنِكَ سَيِّدي الاِجابَةُ',0,1,1.8667,'ش000',9),(113370,'شَأنِكَ ما','شَأنِكَ ما',0,1,1.3333,'ش000',9),(113371,'شَأنِكَ ما اَذِنْتَ','شَأنِكَ ما اَذِنْتَ',0,1,1.6333,'ش000',9),(113372,'شَبابِ','شَبابِ',0,0,0.4,'ش000',9),(113373,'شَبابِ اَهْلِ','شَبابِ اَهْلِ',0,1,1.4333,'ش000',9),(113374,'شَبابِ اَهْلِ الْجَّنَةِ','شَبابِ اَهْلِ الْجَّنَةِ',0,1,1.8,'ش000',9),(113375,'شَبيهٌ','شَبيهٌ',0,0,0.4,'ش000',9),(113376,'شَبيهٌ يُشاكِلُهُ','شَبيهٌ يُشاكِلُهُ',0,1,1.5667,'ش000',9),(113377,'شَبيهٌ يُشاكِلُهُ وَلا','شَبيهٌ يُشاكِلُهُ وَلا',0,1,1.7333,'ش000',9),(113378,'شَبيهَ','شَبيهَ',0,0,0.4,'ش000',9),(113379,'شَبيهَ لَهُ','شَبيهَ لَهُ',0,1,1.3667,'ش000',9),(113380,'شَبيهَ لَهُ في','شَبيهَ لَهُ في',0,1,1.4667,'ش000',9),(113381,'شَريفٌ','شَريفٌ',0,0,0.4,'ش000',9),(113382,'شَريفٌ اَللّـهُمَّ','شَريفٌ اَللّـهُمَّ',0,1,1.6,'ش000',9),(113383,'شَريفٌ اَللّـهُمَّ اِنّي','شَريفٌ اَللّـهُمَّ اِنّي',0,1,1.8,'ش000',9),(113384,'شَريفَةً','شَريفَةً',0,0,0.5333,'ش000',9),(113385,'شَريفَةً فاضِلَةً','شَريفَةً فاضِلَةً',0,1,1.5667,'ش000',9),(113386,'شَريفَةً فاضِلَةً تُبَيِّنُ','شَريفَةً فاضِلَةً تُبَيِّنُ',0,1,1.9,'ش000',9),(113387,'شَريكٌ','شَريكٌ',0,0,0.4,'ش000',9),(113388,'شَريكٌ في','شَريكٌ في',0,1,1.3,'ش000',9),(113389,'شَريكٌ في الْمُلْكِ','شَريكٌ في الْمُلْكِ',0,1,1.6333,'ش000',9),(113390,'شَريكَ لَكَ','شَريكَ لَكَ',0,1,1.3667,'ش000',15),(113391,'شَريكَ لَكَ اَللّـهُمَّ','شَريكَ لَكَ اَللّـهُمَّ',0,1,1.7667,'ش000',9),(113392,'شَريكَ لَكَ وَالْخَلْقُ','شَريكَ لَكَ وَالْخَلْقُ',0,1,1.7667,'ش000',9),(113393,'شَريكَ لَكَ وَاَسأَلُكَ','شَريكَ لَكَ وَاَسأَلُكَ',0,1,1.7667,'ش000',9),(113394,'شَريكَ لَهُ في','شَريكَ لَهُ في',0,1,1.4667,'ش000',9),(113395,'شَرَفٍ','شَرَفٍ',0,0,0.4,'ش000',9),(113396,'شَرَفٍ شَرَفَاً','شَرَفٍ شَرَفَاً',0,1,1.5,'ش000',9),(113397,'شَرَفٍ شَرَفَاً اَللّـهُمَّ','شَرَفٍ شَرَفَاً اَللّـهُمَّ',0,1,1.9,'ش000',9),(113398,'شَرَفَاً','شَرَفَاً',0,0,0.5333,'ش000',9),(113399,'شَرَفَاً اَللّـهُمَّ','شَرَفَاً اَللّـهُمَّ',0,1,1.6667,'ش000',9),(113400,'شَرَفَاً اَللّـهُمَّ أعْطِ','شَرَفَاً اَللّـهُمَّ أعْطِ',0,1,1.8667,'ش000',9),(113401,'شَرَفِكَ','شَرَفِكَ',0,0,0.5333,'ش000',9),(113402,'شَرَفِكَ بِاَشْرَفِهِ','شَرَفِكَ بِاَشْرَفِهِ',0,1,1.7,'ش000',9),(113403,'شَرَفِكَ بِاَشْرَفِهِ وَكُلُّ','شَرَفِكَ بِاَشْرَفِهِ وَكُلُّ',0,1,1.9667,'ش000',9),(113404,'شَرَفِكَ شَريفٌ','شَرَفِكَ شَريفٌ',0,1,1.5,'ش000',9),(113405,'شَرَفِكَ شَريفٌ اَللّـهُمَّ','شَرَفِكَ شَريفٌ اَللّـهُمَّ',0,1,1.9,'ش000',9),(113406,'شَرِكَ','شَرِكَ',0,0,0.4,'ش000',9),(113407,'شَرِكَ في','شَرِكَ في',0,1,1.3,'ش000',9),(113408,'شَرِكَ في دَمِهِ','شَرِكَ في دَمِهِ',0,1,1.5333,'ش000',9),(113409,'شَرِكَ في دِمائِهِما','شَرِكَ في دِمائِهِما',0,1,1.6667,'ش000',9),(113410,'شَرَّ','شَرَّ',0,0,0.3333,'ش000',9),(113411,'شَرَّ الشَّيْطانِ','شَرَّ الشَّيْطانِ',0,1,1.5667,'ش000',9),(113412,'شَرَّ الشَّيْطانِ وَشَرَّ','شَرَّ الشَّيْطانِ وَشَرَّ',0,1,1.8333,'ش000',9),(113413,'شَرَّفْتَنا','شَرَّفْتَنا',0,0,0.7333,'ش000',9),(113414,'شَرَّفْتَنا بِهِ','شَرَّفْتَنا بِهِ',0,1,1.5333,'ش000',9),(113415,'شَرَّفْتَنا بِهِ اَللّهُمَّ','شَرَّفْتَنا بِهِ اَللّهُمَّ',0,1,1.9,'ش000',9),(113416,'شَعَثَنا','شَعَثَنا',0,0,0.5333,'ش000',9),(113417,'شَعَثَنا وَاشْعَبْ','شَعَثَنا وَاشْعَبْ',0,1,1.6,'ش000',9),(113418,'شَعَثَنا وَاشْعَبْ بِهِ','شَعَثَنا وَاشْعَبْ بِهِ',0,1,1.7667,'ش000',9),(113419,'شَفاعَتِكَ','شَفاعَتِكَ',0,0,0.6667,'ش000',9),(113420,'شَفاعَتِكَ اَدْعُوكَ','شَفاعَتِكَ اَدْعُوكَ',0,1,1.6667,'ش000',9),(113421,'شَفاعَتِكَ اَدْعُوكَ يا','شَفاعَتِكَ اَدْعُوكَ يا',0,1,1.7667,'ش000',9),(113422,'شَفيعي','شَفيعي',0,0,0.4,'ش000',9),(113423,'شَفيعي اِلى','شَفيعي اِلى',0,1,1.3667,'ش000',9),(113424,'شَفيعي اِلى شَفاعَتِكَ','شَفيعي اِلى شَفاعَتِكَ',0,1,1.7333,'ش000',9),(113425,'شَفيعي اِلَيْكَ','شَفيعي اِلَيْكَ',0,1,1.5,'ش000',9),(113426,'شَفيعي اِلَيْكَ وَاَنَا','شَفيعي اِلَيْكَ وَاَنَا',0,1,1.7667,'ش000',9),(113427,'شَفيعٍ','شَفيعٍ',0,0,0.4,'ش000',9),(113428,'شَفيعٍ فَيَقْضي','شَفيعٍ فَيَقْضي',0,1,1.5,'ش000',9),(113429,'شَفيعٍ فَيَقْضي لي','شَفيعٍ فَيَقْضي لي',0,1,1.6,'ش000',9),(113430,'شَفَيْتَهُ','شَفَيْتَهُ',0,0,0.6667,'ش000',9),(113431,'شَفَيْتَهُ وَالسّائِلُ','شَفَيْتَهُ وَالسّائِلُ',0,1,1.7333,'ش000',9),(113432,'شَفَيْتَهُ وَالسّائِلُ الَّذي','شَفَيْتَهُ وَالسّائِلُ الَّذي',0,1,1.9667,'ش000',9),(113433,'شَكٌّ','شَكٌّ',0,0,0.3333,'ش000',9),(113434,'شَكٌّ وَرِضىً','شَكٌّ وَرِضىً',0,1,1.4333,'ش000',9),(113435,'شَكٌّ وَرِضىً بِما','شَكٌّ وَرِضىً بِما',0,1,1.6,'ش000',9),(113436,'شَكْوىَ','شَكْوىَ',0,0,0.4667,'ش000',9),(113437,'شَكْوىَ السّائِلينَ','شَكْوىَ السّائِلينَ',0,1,1.6333,'ش000',9),(113438,'شَكْوىَ السّائِلينَ وَيا','شَكْوىَ السّائِلينَ وَيا',0,1,1.8,'ش000',9),(113439,'شَمْسٌ','شَمْسٌ',0,0,0.4,'ش000',9),(113440,'شَمْسٌ اَوْ','شَمْسٌ اَوْ',0,1,1.3667,'ش000',9),(113441,'شَمْسٌ اَوْ غَرَبَتْ','شَمْسٌ اَوْ غَرَبَتْ',0,1,1.6667,'ش000',9),(113442,'شَهْرٌ','شَهْرٌ',0,0,0.4,'ش000',9),(113443,'شَهْرٌ عَظَّمْتَهُ','شَهْرٌ عَظَّمْتَهُ',0,1,1.6,'ش000',9),(113444,'شَهْرٌ عَظَّمْتَهُ وَكَرَّمْتَهُ','شَهْرٌ عَظَّمْتَهُ وَكَرَّمْتَهُ',0,1,2,'ش000',9),(113445,'شَهْرٌ فيهِ','شَهْرٌ فيهِ',0,1,1.3667,'ش000',9),(113446,'شَهْرٌ فيهِ لَيْلَةُ','شَهْرٌ فيهِ لَيْلَةُ',0,1,1.6667,'ش000',9),(113447,'شَهْرٍ اَللّـهُمَّ فَصَلِّ','شَهْرٍ اَللّـهُمَّ فَصَلِّ',0,1,1.8667,'ش000',9),(113448,'شَهْرٍ فَيَا','شَهْرٍ فَيَا',0,1,1.4,'ش000',9),(113449,'شَهْرٍ فَيَا ذَا','شَهْرٍ فَيَا ذَا',0,1,1.5333,'ش000',9),(113450,'شَهْرٍ وَارْزُقْني','شَهْرٍ وَارْزُقْني',0,1,1.6,'ش000',9),(113451,'شَهْرٍ وَارْزُقْني فيها','شَهْرٍ وَارْزُقْني فيها',0,1,1.7667,'ش000',9),(113452,'شَهْرُ الاِنابَةِ','شَهْرُ الاِنابَةِ',0,1,1.5667,'ش000',9),(113453,'شَهْرُ الاِنابَةِ وَهذا','شَهْرُ الاِنابَةِ وَهذا',0,1,1.7667,'ش000',9),(113454,'شَهْرُ التَّوْبَةِ','شَهْرُ التَّوْبَةِ',0,1,1.6,'ش000',9),(113455,'شَهْرُ التَّوْبَةِ وَهذا','شَهْرُ التَّوْبَةِ وَهذا',0,1,1.8,'ش000',9),(113456,'شَهْرُ الصِّيامِ','شَهْرُ الصِّيامِ',0,1,1.5333,'ش000',9),(113457,'شَهْرُ الصِّيامِ وَهذا','شَهْرُ الصِّيامِ وَهذا',0,1,1.7333,'ش000',9),(113458,'شَهْرُ الْعِتْقِ','شَهْرُ الْعِتْقِ',0,1,1.5333,'ش000',9),(113459,'شَهْرُ الْعِتْقِ مِنَ','شَهْرُ الْعِتْقِ مِنَ',0,1,1.7,'ش000',9),(113460,'شَهْرُ الْقِيامِ','شَهْرُ الْقِيامِ',0,1,1.5333,'ش000',9),(113461,'شَهْرُ الْقِيامِ وَهذا','شَهْرُ الْقِيامِ وَهذا',0,1,1.7333,'ش000',9),(113462,'شَهْرُ الْمَغْفِرَةِ','شَهْرُ الْمَغْفِرَةِ',0,1,1.6667,'ش000',9),(113463,'شَهْرُ الْمَغْفِرَةِ وَالرَّحْمَةِ','شَهْرُ الْمَغْفِرَةِ وَالرَّحْمَةِ',0,1,2,'ش000',9),(113464,'شَهْرُ رَمَضَانَ','شَهْرُ رَمَضَانَ',0,1,1.5333,'ش000',9),(113465,'شَهْرُ رَمَضَانَ الَّذي','شَهْرُ رَمَضَانَ الَّذي',0,1,1.7667,'ش000',9),(113466,'شَهْرِ رَمَضانَ في','شَهْرِ رَمَضانَ في',0,1,1.6,'ش000',9),(113467,'شَهْرِ رَمَضانَ وَما','شَهْرِ رَمَضانَ وَما',0,1,1.6667,'ش000',9),(113468,'شَهْرِنا هذَا','شَهْرِنا هذَا',0,1,1.4333,'ش000',9),(113469,'شَهْرِنا هذَا الْجِدَّ','شَهْرِنا هذَا الْجِدَّ',0,1,1.7333,'ش000',9),(113470,'شَىْء','شَىْء',0,0,0.3333,'ش000',9),(113471,'شَىْء عَنْ','شَىْء عَنْ',0,1,1.3333,'ش000',9),(113472,'شَىْء عَنْ خَلْقِ','شَىْء عَنْ خَلْقِ',0,1,1.5667,'ش000',9),(113473,'شَيءٌ','شَيءٌ',0,0,0.3333,'ش000',9),(113474,'شَيءٌ آثَرَ','شَيءٌ آثَرَ',0,1,1.3667,'ش000',9),(113475,'شَيءٌ آثَرَ عِنْدي','شَيءٌ آثَرَ عِنْدي',0,1,1.6,'ش000',9),(113476,'شَيءٌ اَبْصَرَ','شَيءٌ اَبْصَرَ',0,1,1.4667,'ش000',9),(113477,'شَيءٌ اَبْصَرَ مِنْهُ','شَيءٌ اَبْصَرَ مِنْهُ',0,1,1.7,'ش000',9),(113478,'شَيءٌ اَسْمَعَ','شَيءٌ اَسْمَعَ',0,1,1.4667,'ش000',9),(113479,'شَيءٌ اَسْمَعَ مِنْهُ','شَيءٌ اَسْمَعَ مِنْهُ',0,1,1.7,'ش000',9),(113480,'شَيءٌ عَنْ','شَيءٌ عَنْ',0,1,1.3333,'ش000',9),(113481,'شَيءٌ عَنْ شَيءٍ','شَيءٌ عَنْ شَيءٍ',0,1,1.5333,'ش000',9),(113482,'شَيءٌ فِي','شَيءٌ فِي',0,1,1.3,'ش000',9),(113483,'شَيءٌ فِي الاَرْضِ','شَيءٌ فِي الاَرْضِ',0,1,1.6,'ش000',9),(113484,'شَيءٌ وَالدّائِمُ','شَيءٌ وَالدّائِمُ',0,1,1.5667,'ش000',9),(113485,'شَيءٌ وَالدّائِمُ غَيْرُ','شَيءٌ وَالدّائِمُ غَيْرُ',0,1,1.8,'ش000',9),(113486,'شَيءٍ اَعْطِ','شَيءٍ اَعْطِ',0,1,1.4,'ش000',9),(113487,'شَيءٍ اَعْطِ مُحَمَّداً','شَيءٍ اَعْطِ مُحَمَّداً',0,1,1.7667,'ش000',9),(113488,'شَيءٍ ثُمَّ','شَيءٍ ثُمَّ',0,1,1.3667,'ش000',9),(113489,'شَيءٍ ثُمَّ خَلَقَ','شَيءٍ ثُمَّ خَلَقَ',0,1,1.6,'ش000',9),(113490,'شَيءٍ ثُمَّ يَبْقى','شَيءٍ ثُمَّ يَبْقى',0,1,1.6,'ش000',9),(113491,'شَيءٍ سُبْحـانَ','شَيءٍ سُبْحـانَ',0,1,1.5,'ش000',9),(113492,'شَيءٍ سُبْحـانَ اللهِ','شَيءٍ سُبْحـانَ اللهِ',0,1,1.7,'ش000',9),(113493,'شَيءٍ عَنْ','شَيءٍ عَنْ',0,1,1.3333,'ش000',9),(113494,'شَيءٍ عَنْ عِلْمِ','شَيءٍ عَنْ عِلْمِ',0,1,1.5667,'ش000',9),(113495,'شَيءٍ قَديرٌ allah\'ım','شَيءٍ قَديرٌ allah',0,1,1.7,'ش450',9),(113496,'شَيءٍ قَديرٌ تُولِجُ','شَيءٍ قَديرٌ تُولِجُ',0,1,1.6667,'ش000',9),(113497,'شَيءٍ قَديرٌ وَنَحْنُ','شَيءٍ قَديرٌ وَنَحْنُ',0,1,1.7,'ش000',9),(113498,'شَيءٍ قَديْرٌ','شَيءٍ قَديْرٌ',0,1,1.4333,'ش000',9),(113499,'شَيءٍ قَديْرٌ آمينَ','شَيءٍ قَديْرٌ آمينَ',0,1,1.6333,'ش000',9),(113500,'شَيءٍ مِنْ','شَيءٍ مِنْ',0,1,1.3333,'ش000',9),(113501,'شَيءٍ مِنْ عَذابِكَ','شَيءٍ مِنْ عَذابِكَ',0,1,1.6333,'ش000',9),(113502,'شَيءٍ وَلا','شَيءٍ وَلا',0,1,1.3333,'ش000',9),(113503,'شَيءٍ وَلا يَشْغَلُهُ','شَيءٍ وَلا يَشْغَلُهُ',0,1,1.7,'ش000',9),(113504,'شَيءٍ يا','شَيءٍ يا',0,1,1.2667,'ش000',9),(113505,'شَيءٍ يا ذَا','شَيءٍ يا ذَا',0,1,1.4,'ش000',9),(113506,'شَيءَ','شَيءَ',0,0,0.3333,'ش000',9),(113507,'شَيءَ دُونَهُ','شَيءَ دُونَهُ',0,1,1.4333,'ش000',9),(113508,'شَيءَ دُونَهُ صَلِّ','شَيءَ دُونَهُ صَلِّ',0,1,1.6333,'ش000',9),(113509,'شَيْء','شَيْء',0,0,0.3333,'ش000',9),(113510,'شَيْء عَنْ','شَيْء عَنْ',0,1,1.3333,'ش000',9),(113511,'شَيْء عَنْ حِفْظِ','شَيْء عَنْ حِفْظِ',0,1,1.5667,'ش000',9),(113512,'شَيْء عِنْدي','شَيْء عِنْدي',0,1,1.4,'ش000',9),(113513,'شَيْء عِنْدي وَاَحَقُّ','شَيْء عِنْدي وَاَحَقُّ',0,1,1.7333,'ش000',9),(113514,'شَيْء وَكُلُّ','شَيْء وَكُلُّ',0,1,1.4333,'ش000',9),(113515,'شَيْء وَكُلُّ قُدْرَتِكَ','شَيْء وَكُلُّ قُدْرَتِكَ',0,1,1.8,'ش000',9),(113516,'شَيْء وَلا','شَيْء وَلا',0,1,1.3333,'ش000',9),(113517,'شَيْء وَلا حِفْظُ','شَيْء وَلا حِفْظُ',0,1,1.5667,'ش000',9),(113518,'شَيْء وَلا يُساويهِ','شَيْء وَلا يُساويهِ',0,1,1.6333,'ش000',9),(113519,'شَيْءٌ لَيْسَ','شَيْءٌ لَيْسَ',0,1,1.4333,'ش000',9),(113520,'شَيْءٌ لَيْسَ كَمِثْلِهِ','شَيْءٌ لَيْسَ كَمِثْلِهِ',0,1,1.8,'ش000',9),(113521,'شَيْءٌ وَلا','شَيْءٌ وَلا',0,1,1.3667,'ش000',9),(113522,'شَيْءٌ وَلا يَعْدِلُهُ','شَيْءٌ وَلا يَعْدِلُهُ',0,1,1.7333,'ش000',9),(113523,'شَيْءٍ خاضِعٌ','شَيْءٍ خاضِعٌ',0,1,1.4333,'ش000',9),(113524,'شَيْءٍ خاضِعٌ لَكَ','شَيْءٍ خاضِعٌ لَكَ',0,1,1.6,'ش000',9),(113525,'شَيْءٍ عَليمٌ','شَيْءٍ عَليمٌ',0,1,1.4333,'ش000',9),(113526,'شَيْءٍ عَليمٌ 1','شَيْءٍ عَليمٌ 1',0,1,1.5,'ش000',9),(113527,'شَيْءٍ عِنْدَهُ','شَيْءٍ عِنْدَهُ',0,1,1.5,'ش000',9),(113528,'شَيْءٍ عِنْدَهُ بِمِقْدار','شَيْءٍ عِنْدَهُ بِمِقْدار',0,1,1.8333,'ش000',9),(113529,'شَيْءٍ فَلْتَسَعْني','شَيْءٍ فَلْتَسَعْني',0,1,1.6333,'ش000',9),(113530,'شَيْءٍ فَلْتَسَعْني رَحْمَتُكَ','شَيْءٍ فَلْتَسَعْني رَحْمَتُكَ',0,1,2,'ش000',9),(113531,'شَيْءٍ قَديرٌ اَللّـهُمَّ','شَيْءٍ قَديرٌ اَللّـهُمَّ',0,1,1.8333,'ش000',9),(113532,'شَيْءٍ قَديرٌ ما','شَيْءٍ قَديرٌ ما',0,1,1.5333,'ش000',9),(113533,'شَيْءَ','شَيْءَ',0,0,0.4,'ش000',9),(113534,'شَيْءَ فَوْقَهُ','شَيْءَ فَوْقَهُ',0,1,1.5,'ش000',9),(113535,'شَيْءَ فَوْقَهُ وَدَنا','شَيْءَ فَوْقَهُ وَدَنا',0,1,1.7333,'ش000',9),(113536,'شَيْئاً','شَيْئاً',0,0,0.4667,'ش000',9),(113537,'شَيْئاً اَللّـهُمَّ','شَيْئاً اَللّـهُمَّ',0,1,1.6333,'ش000',9),(113538,'شَيْئاً اَللّـهُمَّ اَعِزَّهُ','شَيْئاً اَللّـهُمَّ اَعِزَّهُ',0,1,1.9667,'ش000',9),(113539,'شَيْئاً اَللّـهُمَّ صَلّ','شَيْئاً اَللّـهُمَّ صَلّ',0,1,1.8,'ش000',9),(113540,'شَيْئاً مِمّا','شَيْئاً مِمّا',0,1,1.4333,'ش000',9),(113541,'شَيْئاً مِمّا اَتَقَرَّبُ','شَيْئاً مِمّا اَتَقَرَّبُ',0,1,1.8333,'ش000',9),(113542,'شُكْراً','شُكْراً',0,0,0.4667,'ش000',9),(113543,'شُكْراً وَاِلَيْكَ','شُكْراً وَاِلَيْكَ',0,1,1.6,'ش000',9),(113544,'شُكْراً وَاِلَيْكَ فاقَةً','شُكْراً وَاِلَيْكَ فاقَةً',0,1,1.8333,'ش000',9),(113545,'شُكْرِكَ','شُكْرِكَ',0,0,0.5333,'ش000',13),(113546,'شُكْرِكَ وَما','شُكْرِكَ وَما',0,1,1.4333,'ش000',9),(113547,'شُكْرِكَ وَما قَدْرُ','شُكْرِكَ وَما قَدْرُ',0,1,1.6667,'ش000',9),(113548,'شِئْتَ مِنْ','شِئْتَ مِنْ',0,1,1.3667,'ش000',9),(113549,'شِئْتَ مِنْ خَلْقِكَ','شِئْتَ مِنْ خَلْقِكَ',0,1,1.6667,'ش000',9),(113550,'شِئْتُ','شِئْتُ',0,0,0.4,'ش000',9),(113551,'شِئْتُ لِحاجَتي','شِئْتُ لِحاجَتي',0,1,1.5,'ش000',9),(113552,'شِئْتُ لِحاجَتي وَاَخْلُو','شِئْتُ لِحاجَتي وَاَخْلُو',0,1,1.8333,'ش000',9),(113553,'شِئْتُ لِسِرِّي','شِئْتُ لِسِرِّي',0,1,1.5,'ش000',9),(113554,'شِئْتُ لِسِرِّي بِغَيْرِ','شِئْتُ لِسِرِّي بِغَيْرِ',0,1,1.8,'ش000',9),(113555,'شِدَّتي','شِدَّتي',0,0,0.4667,'ش000',9),(113556,'شِدَّتي اِلَيْكَ','شِدَّتي اِلَيْكَ',0,1,1.5333,'ش000',9),(113557,'شِدَّتي اِلَيْكَ فَزِعْتُ','شِدَّتي اِلَيْكَ فَزِعْتُ',0,1,1.8333,'ش000',9),(113558,'شِدَّتي مَعَ','شِدَّتي مَعَ',0,1,1.4,'ش000',9),(113559,'شِدَّتي مَعَ قِلَّةِ','شِدَّتي مَعَ قِلَّةِ',0,1,1.6667,'ش000',9),(113560,'شِدَّتي وَيا','شِدَّتي وَيا',0,1,1.4,'ش000',9),(113561,'شِدَّتي وَيا وَليّي','شِدَّتي وَيا وَليّي',0,1,1.6333,'ش000',9),(113562,'شِدَّتي وَيا وَلِيّي','شِدَّتي وَيا وَلِيّي',0,1,1.6667,'ش000',9),(113563,'شِقْوَتي','شِقْوَتي',0,0,0.5333,'ش000',9),(113564,'شِقْوَتي وَغَرَّني','شِقْوَتي وَغَرَّني',0,1,1.6,'ش000',9),(113565,'شِقْوَتي وَغَرَّني سِتْرُكَ','شِقْوَتي وَغَرَّني سِتْرُكَ',0,1,1.9,'ش000',9),(113566,'شِمالي','شِمالي',0,0,0.4,'ش000',9),(113567,'شِمالي اِذِ','شِمالي اِذِ',0,1,1.3667,'ش000',9),(113568,'شِمالي اِذِ الْخَلائِقِ','شِمالي اِذِ الْخَلائِقِ',0,1,1.7667,'ش000',9),(113569,'صاحِبي','صاحِبي',0,0,0.4,'ص000',9),(113570,'صاحِبي في','صاحِبي في',0,1,1.3,'ص000',9),(113571,'صاحِبي في شِدَّتي','صاحِبي في شِدَّتي',0,1,1.5667,'ص000',9),(113572,'صاحِبَةً','صاحِبَةً',0,0,0.5333,'ص000',9),(113573,'صاحِبَةً وَلا','صاحِبَةً وَلا',0,1,1.4333,'ص000',9),(113574,'صاحِبَةً وَلا وَلَداً','صاحِبَةً وَلا وَلَداً',0,1,1.7,'ص000',9),(113575,'صاحِبُ','صاحِبُ',0,0,0.4,'ص000',9),(113576,'صاحِبُ الدَّواهِي','صاحِبُ الدَّواهِي',0,1,1.5667,'ص000',9),(113577,'صاحِبُ الدَّواهِي الْعُظْمى','صاحِبُ الدَّواهِي الْعُظْمى',0,1,1.9,'ص000',9),(113578,'صادِقاً','صادِقاً',0,0,0.4667,'ص000',9),(113579,'صادِقاً وَاَجْراً','صادِقاً وَاَجْراً',0,1,1.5667,'ص000',9),(113580,'صادِقاً وَاَجْراً عَظيماً','صادِقاً وَاَجْراً عَظيماً',0,1,1.8333,'ص000',9),(113581,'صاعِدٌ','صاعِدٌ',0,0,0.4,'ص000',9),(113582,'صاعِدٌ وَلَمْ','صاعِدٌ وَلَمْ',0,1,1.4333,'ص000',9),(113583,'صاعِدٌ وَلَمْ يَزَلْ','صاعِدٌ وَلَمْ يَزَلْ',0,1,1.6667,'ص000',9),(113584,'صالِحَ','صالِحَ',0,0,0.4,'ص000',9),(113585,'صالِحَ ما','صالِحَ ما',0,1,1.3,'ص000',9),(113586,'صالِحَ ما اَنْعَمْتَ','صالِحَ ما اَنْعَمْتَ',0,1,1.6667,'ص000',9),(113587,'صالِحُ','صالِحُ',0,0,0.4,'ص000',9),(113588,'صالِحُ جيرَتي','صالِحُ جيرَتي',0,1,1.4333,'ص000',9),(113589,'صالِحُ جيرَتي وَتَحَنَّنْ','صالِحُ جيرَتي وَتَحَنَّنْ',0,1,1.8333,'ص000',9),(113590,'صالِحِ','صالِحِ',0,0,0.4,'ص000',9),(113591,'صالِحِ الْقَوْلِ','صالِحِ الْقَوْلِ',0,1,1.5333,'ص000',9),(113592,'صالِحِ الْقَوْلِ وَمَقْبُولِ','صالِحِ الْقَوْلِ وَمَقْبُولِ',0,1,1.9333,'ص000',9),(113593,'صالِحِ ما','صالِحِ ما',0,1,1.3,'ص000',9),(113594,'صالِحِ ما اَعْطَيْتَني','صالِحِ ما اَعْطَيْتَني',0,1,1.7333,'ص000',9),(113595,'صالِحِ مَنْ','صالِحِ مَنْ',0,1,1.3667,'ص000',9),(113596,'صالِحِ مَنْ بَقي','صالِحِ مَنْ بَقي',0,1,1.5333,'ص000',9),(113597,'صَبْراً','صَبْراً',0,0,0.4667,'ص000',9),(113598,'صَبْراً جَميلاً','صَبْراً جَميلاً',0,1,1.5,'ص000',9),(113599,'صَبْراً جَميلاً وَفَرَجاً','صَبْراً جَميلاً وَفَرَجاً',0,1,1.8333,'ص000',9),(113600,'صَبْراً وَاْحتِساباً','صَبْراً وَاْحتِساباً',0,1,1.6667,'ص000',9),(113601,'صَبْراً وَاْحتِساباً وَإيماناً','صَبْراً وَاْحتِساباً وَإيماناً',0,1,2,'ص000',9),(113602,'صَبْري','صَبْري',0,0,0.4,'ص000',9),(113603,'صَبْري اَعْطِني','صَبْري اَعْطِني',0,1,1.5,'ص000',9),(113604,'صَبْري اَعْطِني لِفَقْري','صَبْري اَعْطِني لِفَقْري',0,1,1.8,'ص000',9),(113605,'صَدْعَنا','صَدْعَنا',0,0,0.5333,'ص000',9),(113606,'صَدْعَنا وَارْتُقْ','صَدْعَنا وَارْتُقْ',0,1,1.6,'ص000',9),(113607,'صَدْعَنا وَارْتُقْ بِهِ','صَدْعَنا وَارْتُقْ بِهِ',0,1,1.7667,'ص000',9),(113608,'صَريخَ','صَريخَ',0,0,0.4,'ص000',9),(113609,'صَريخَ الْمُسْتَصْرِخينَ','صَريخَ الْمُسْتَصْرِخينَ',0,1,1.8,'ص000',9),(113610,'صَريخَ الْمُسْتَصْرِخينَ وَيا','صَريخَ الْمُسْتَصْرِخينَ وَيا',0,1,1.9667,'ص000',9),(113611,'صَريخِ','صَريخِ',0,0,0.4,'ص000',9),(113612,'صَريخِ الْمُسْتَصْرِخينَ','صَريخِ الْمُسْتَصْرِخينَ',0,1,1.8,'ص000',9),(113613,'صَريخِ الْمُسْتَصْرِخينَ مَوْضِعِ','صَريخِ الْمُسْتَصْرِخينَ مَوْضِعِ',0,1,2,'ص000',9),(113614,'صَريعاً','صَريعاً',0,0,0.4667,'ص000',9),(113615,'صَريعاً عَلَى','صَريعاً عَلَى',0,1,1.4333,'ص000',9),(113616,'صَريعاً عَلَى الْفِراشِ','صَريعاً عَلَى الْفِراشِ',0,1,1.7667,'ص000',9),(113617,'صَرَفْتُ','صَرَفْتُ',0,0,0.5333,'ص000',9),(113618,'صَرَفْتُ تَأميلي','صَرَفْتُ تَأميلي',0,1,1.5333,'ص000',9),(113619,'صَرَفْتُ تَأميلي لِلْعَفْوِ','صَرَفْتُ تَأميلي لِلْعَفْوِ',0,1,1.9,'ص000',9),(113620,'صَغيراً','صَغيراً',0,0,0.4667,'ص000',9),(113621,'صَغيراً اِجْزِهما','صَغيراً اِجْزِهما',0,1,1.5667,'ص000',9),(113622,'صَغيراً اِجْزِهما بِالإِحْسَانِ','صَغيراً اِجْزِهما بِالإِحْسَانِ',0,1,2,'ص000',9),(113623,'صَغيراً وَنَوَّهْتَ','صَغيراً وَنَوَّهْتَ',0,1,1.6333,'ص000',9),(113624,'صَغيراً وَنَوَّهْتَ بِاِسْمي','صَغيراً وَنَوَّهْتَ بِاِسْمي',0,1,1.9333,'ص000',9),(113625,'صَغيرٌ','صَغيرٌ',0,0,0.4,'ص000',9),(113626,'صَغيرٌ لِصِغَرِهِ','صَغيرٌ لِصِغَرِهِ',0,1,1.5667,'ص000',9),(113627,'صَغيرٌ لِصِغَرِهِ وَلا','صَغيرٌ لِصِغَرِهِ وَلا',0,1,1.7333,'ص000',9),(113628,'صَغيرٌ وَلا','صَغيرٌ وَلا',0,1,1.3667,'ص000',9),(113629,'صَغيرٌ وَلا كَبيرٌ','صَغيرٌ وَلا كَبيرٌ',0,1,1.6,'ص000',9),(113630,'صَغيرِ','صَغيرِ',0,0,0.4,'ص000',9),(113631,'صَغيرِ الْبَلاءِ','صَغيرِ الْبَلاءِ',0,1,1.5333,'ص000',9),(113632,'صَغيرِنا','صَغيرِنا',0,0,0.5333,'ص000',9),(113633,'صَغيرِنا وَكَبيرِنا','صَغيرِنا وَكَبيرِنا',0,1,1.6333,'ص000',9),(113634,'صَغيرِنا وَكَبيرِنا حُرِّنا','صَغيرِنا وَكَبيرِنا حُرِّنا',0,1,1.9,'ص000',9),(113635,'صَلاةً','صَلاةً',0,0,0.4,'ص000',9),(113636,'صَلاةً طَيِّبَةً','صَلاةً طَيِّبَةً',0,1,1.5333,'ص000',9),(113637,'صَلاةً طَيِّبَةً كَثيرةً','صَلاةً طَيِّبَةً كَثيرةً',0,1,1.8,'ص000',9),(113638,'صَلاةً لا','صَلاةً لا',0,1,1.3,'ص000',9),(113639,'صَلاةً لا يَقْوى','صَلاةً لا يَقْوى',0,1,1.5333,'ص000',9),(113640,'صَلاَةً','صَلاَةً',0,0,0.4667,'ص000',9),(113641,'صَلاَةً كَثيرَةً','صَلاَةً كَثيرَةً',0,1,1.5333,'ص000',9),(113642,'صَلاَةً كَثيرَةً دائِمَةً','صَلاَةً كَثيرَةً دائِمَةً',0,1,1.8333,'ص000',9),(113643,'صَلَواتُكَ عَلَيْهِ وَآلِهِ','صَلَواتُكَ عَلَيْهِ وَآلِهِ',0,1,1.9,'ص000',9),(113644,'صَلَواتُكَ عَلَيْهِمْ','صَلَواتُكَ عَلَيْهِمْ',0,1,1.7,'ص000',9),(113645,'صَلَواتُكَ عَلَيْهِمْ وَعَلى','صَلَواتُكَ عَلَيْهِمْ وَعَلى',0,1,1.9333,'ص000',9),(113646,'صَلَواتُكَ وَرَحْمَتُكَ','صَلَواتُكَ وَرَحْمَتُكَ',0,1,1.7667,'ص000',9),(113647,'صَلَواتُكَ وَرَحْمَتُكَ وَمَغْفِرَتُكَ','صَلَواتُكَ وَرَحْمَتُكَ وَمَغْفِرَتُكَ',0,1,2,'ص000',9),(113648,'صَلَواتِكَ','صَلَواتِكَ',0,0,0.6667,'ص000',9),(113649,'صَلَواتِكَ يا','صَلَواتِكَ يا',0,1,1.4333,'ص000',9),(113650,'صَلَواتِكَ يا اَرْحَمَ','صَلَواتِكَ يا اَرْحَمَ',0,1,1.7333,'ص000',9),(113651,'صَلُحَتْ','صَلُحَتْ',0,0,0.5333,'ص000',9),(113652,'صَلُحَتْ سَريرَتي','صَلُحَتْ سَريرَتي',0,1,1.5667,'ص000',9),(113653,'صَلُحَتْ سَريرَتي وَقَرُبَ','صَلُحَتْ سَريرَتي وَقَرُبَ',0,1,1.8667,'ص000',9),(113654,'صَلّ','صَلّ',0,0,0.2667,'ص000',9),(113655,'صَلّ عَلى','صَلّ عَلى',0,1,1.3,'ص000',9),(113656,'صَلّ عَلى مُحَمَّدٍ','صَلّ عَلى مُحَمَّدٍ',0,1,1.6333,'ص000',9),(113657,'صَلَّى اللهُ عَلَيْهِمْ','صَلَّى اللهُ عَلَيْهِمْ',0,1,1.7667,'ص000',9),(113658,'صَلَّيْتَ','صَلَّيْتَ',0,0,0.6,'ص000',9),(113659,'صَلَّيْتَ عَلى','صَلَّيْتَ عَلى',0,1,1.4667,'ص000',9),(113660,'صَلَّيْتَ عَلى اَحَدٍ','صَلَّيْتَ عَلى اَحَدٍ',0,1,1.7,'ص000',9),(113661,'صَلَّيْتَ عَلَيْهِ','صَلَّيْتَ عَلَيْهِ',0,1,1.6,'ص000',9),(113662,'صَلَّيْتَ عَلَيْهِ وَآلِهِ','صَلَّيْتَ عَلَيْهِ وَآلِهِ',0,1,1.8667,'ص000',9),(113663,'صَلَّيْتَ وَبارَكْتَ','صَلَّيْتَ وَبارَكْتَ',0,1,1.6667,'ص000',9),(113664,'صَلَّيْتَ وَبارَكْتَ عَلى','صَلَّيْتَ وَبارَكْتَ عَلى',0,1,1.8333,'ص000',9),(113665,'صَلَّيْتَ وَبارَكْتَ وَتَرَحَّمْتَ','صَلَّيْتَ وَبارَكْتَ وَتَرَحَّمْتَ',0,1,2,'ص000',9),(113666,'صَلَّيْتُ','صَلَّيْتُ',0,0,0.6,'ص000',9),(113667,'صَلَّيْتُ وَسَلَبْتَني','صَلَّيْتُ وَسَلَبْتَني',0,1,1.7333,'ص000',9),(113668,'صَلَّيْتُ وَسَلَبْتَني مُناجاتَكَ','صَلَّيْتُ وَسَلَبْتَني مُناجاتَكَ',0,1,2,'ص000',9),(113669,'صَلُّوا','صَلُّوا',0,0,0.4667,'ص000',9),(113670,'صَلُّوا عَلَيْهِ','صَلُّوا عَلَيْهِ',0,1,1.5333,'ص000',9),(113671,'صَلُّوا عَلَيْهِ وَسَلِّمُوا','صَلُّوا عَلَيْهِ وَسَلِّمُوا',0,1,1.9333,'ص000',9),(113672,'صَلِّ عَلى جَعْفَرِ','صَلِّ عَلى جَعْفَرِ',0,1,1.6333,'ص000',9),(113673,'صَلِّ عَلى عَليٍّ','صَلِّ عَلى عَليٍّ',0,1,1.5667,'ص000',9),(113674,'صَلِّ عَلى عَلِيِّ','صَلِّ عَلى عَلِيِّ',0,1,1.6,'ص000',9),(113675,'صَلِّ عَلى فاطِمَةَ','صَلِّ عَلى فاطِمَةَ',0,1,1.6333,'ص000',9),(113676,'صَلِّ عَلى مُحَمَّدِ','صَلِّ عَلى مُحَمَّدِ',0,1,1.6667,'ص000',9),(113677,'صَلِّ عَلى مُوسَى','صَلِّ عَلى مُوسَى',0,1,1.5667,'ص000',9),(113678,'صَلِّ عَلَى الْحَسَنِ','صَلِّ عَلَى الْحَسَنِ',0,1,1.7,'ص000',9),(113679,'صَلِّ عَلَى الْخَلَفِ','صَلِّ عَلَى الْخَلَفِ',0,1,1.7,'ص000',9),(113680,'صَلِّ عَلَى الْقاسِمِ','صَلِّ عَلَى الْقاسِمِ',0,1,1.7,'ص000',9),(113681,'صَلِّ عَلَى اُمِّ','صَلِّ عَلَى اُمِّ',0,1,1.5667,'ص000',9),(113682,'صَلِّ عَلَى ذُرِّيَّةِ','صَلِّ عَلَى ذُرِّيَّةِ',0,1,1.7333,'ص000',9),(113683,'صَلِّ عَلَى رُقَيَّةَ','صَلِّ عَلَى رُقَيَّةَ',0,1,1.7,'ص000',9),(113684,'صَمَدُ يا رَبَّ','صَمَدُ يا رَبَّ',0,1,1.5,'ص000',9),(113685,'صَنائِعُكَ','صَنائِعُكَ',0,0,0.6667,'ص000',9),(113686,'صَنائِعُكَ السَّنِيَّةُ','صَنائِعُكَ السَّنِيَّةُ',0,1,1.7667,'ص000',9),(113687,'صَنائِعُكَ السَّنِيَّةُ اَيْنَ','صَنائِعُكَ السَّنِيَّةُ اَيْنَ',0,1,2,'ص000',9),(113688,'صَنائِعُكَ وَفِعالُكَ','صَنائِعُكَ وَفِعالُكَ',0,1,1.7,'ص000',9),(113689,'صَنائِعُكَ وَفِعالُكَ اَنْتَ','صَنائِعُكَ وَفِعالُكَ اَنْتَ',0,1,1.9333,'ص000',9),(113690,'صَوْتي','صَوْتي',0,0,0.4,'ص000',9),(113691,'صَوْتي وَتُجيبَ','صَوْتي وَتُجيبَ',0,1,1.5,'ص000',9),(113692,'صَوْتي وَتُجيبَ دَعْوَتي','صَوْتي وَتُجيبَ دَعْوَتي',0,1,1.8,'ص000',9),(113693,'صَوْتٌ','صَوْتٌ',0,0,0.4,'ص000',9),(113694,'صَوْتٌ 2','صَوْتٌ 2',0,1,1.2667,'ص000',9),(113695,'صَوْتٌ 2 سُبْحـانَ','صَوْتٌ 2 سُبْحـانَ',0,1,1.6,'ص000',9),(113696,'صَوْتٍ','صَوْتٍ',0,0,0.4,'ص000',9),(113697,'صَوْتٍ وَيا','صَوْتٍ وَيا',0,1,1.3667,'ص000',9),(113698,'صَوْتٍ وَيا جامِعَ','صَوْتٍ وَيا جامِعَ',0,1,1.6,'ص000',9),(113699,'صُدُورَنا','صُدُورَنا',0,0,0.6,'ص000',9),(113700,'صُدُورَنا وَاَذْهِبْ','صُدُورَنا وَاَذْهِبْ',0,1,1.6667,'ص000',9),(113701,'صُدُورَنا وَاَذْهِبْ بِهِ','صُدُورَنا وَاَذْهِبْ بِهِ',0,1,1.8333,'ص000',9),(113702,'صُدُورِنا','صُدُورِنا',0,0,0.6,'ص000',9),(113703,'صُدُورِنا وَلا','صُدُورِنا وَلا',0,1,1.4667,'ص000',9),(113704,'صُدُورِنا وَلا تُزِغْ','صُدُورِنا وَلا تُزِغْ',0,1,1.7,'ص000',9),(113705,'صُمْتُ','صُمْتُ',0,0,0.4,'ص000',9),(113706,'صُمْتُ وَعَلى','صُمْتُ وَعَلى',0,1,1.4333,'ص000',9),(113707,'صُمْتُ وَعَلى رِزْقِكَ','صُمْتُ وَعَلى رِزْقِكَ',0,1,1.7333,'ص000',9),(113708,'صُمْنا','صُمْنا',0,0,0.4,'ص000',9),(113709,'صُمْنا وَعَلى','صُمْنا وَعَلى',0,1,1.4333,'ص000',9),(113710,'صُمْنا وَعَلى رِزْقِكَ','صُمْنا وَعَلى رِزْقِكَ',0,1,1.7333,'ص000',9),(113711,'صِدْقٌ','صِدْقٌ',0,0,0.4,'ص000',9),(113712,'صِدْقٌ وَاسْأَلُوا','صِدْقٌ وَاسْأَلُوا',0,1,1.6,'ص000',9),(113713,'صِدْقٌ وَاسْأَلُوا اللهَ','صِدْقٌ وَاسْأَلُوا اللهَ',0,1,1.8,'ص000',9),(113714,'صِدْقِ','صِدْقِ',0,0,0.4,'ص000',9),(113715,'صِدْقِ وَعْدِكَ','صِدْقِ وَعْدِكَ',0,1,1.5,'ص000',9),(113716,'صِدْقِ وَعْدِكَ وَلَجَائي','صِدْقِ وَعْدِكَ وَلَجَائي',0,1,1.8333,'ص000',9),(113717,'صِراطٍ','صِراطٍ',0,0,0.4,'ص000',9),(113718,'صِراطٍ مُسْتَقيمٍ','صِراطٍ مُسْتَقيمٍ',0,1,1.5667,'ص000',9),(113719,'صِراطٍ مُسْتَقيمٍ وَانْصُرْنا','صِراطٍ مُسْتَقيمٍ وَانْصُرْنا',0,1,1.9667,'ص000',9),(113720,'صِفاتِكَ','صِفاتِكَ',0,0,0.5333,'ص000',9),(113721,'صِفاتِكَ يا','صِفاتِكَ يا',0,1,1.3667,'ص000',9),(113722,'صِفاتِكَ يا سَيّدي','صِفاتِكَ يا سَيّدي',0,1,1.6,'ص000',9),(113723,'صِيامِهِ وَقِيامِهِ','صِيامِهِ وَقِيامِهِ',0,1,1.6333,'ص000',13),(113724,'صِيامِهِ وَقِيامِهِ وَسلِّمْهُ','صِيامِهِ وَقِيامِهِ وَسلِّمْهُ',0,1,2,'ص000',9),(113725,'صِيَامَهُ','صِيَامَهُ',0,0,0.6,'ص000',9),(113726,'صِيَامَهُ عَلَيَّ','صِيَامَهُ عَلَيَّ',0,1,1.5667,'ص000',9),(113727,'صِيَامَهُ عَلَيَّ وَهُوَ','صِيَامَهُ عَلَيَّ وَهُوَ',0,1,1.8,'ص000',9),(113728,'ضاحِكَةٌ','ضاحِكَةٌ',0,0,0.5333,'ض000',9),(113729,'ضاحِكَةٌ مُسْتَبْشِرَةٌ','ضاحِكَةٌ مُسْتَبْشِرَةٌ',0,1,1.7667,'ض000',9),(113730,'ضاحِكَةٌ مُسْتَبْشِرَةٌ وَوُجوُهٌ','ضاحِكَةٌ مُسْتَبْشِرَةٌ وَوُجوُهٌ',0,1,2,'ض000',9),(113731,'ضَجْعَتي','ضَجْعَتي',0,0,0.5333,'ض000',9),(113732,'ضَجْعَتي وَاِلى','ضَجْعَتي وَاِلى',0,1,1.5,'ض000',9),(113733,'ضَجْعَتي وَاِلى مَنْ','ضَجْعَتي وَاِلى مَنْ',0,1,1.6667,'ض000',9),(113734,'ضَعيفٌ','ضَعيفٌ',0,0,0.4,'ض000',9),(113735,'ضَعيفٌ عَلَى','ضَعيفٌ عَلَى',0,1,1.4,'ض000',9),(113736,'ضَعيفٌ عَلَى النّارِ','ضَعيفٌ عَلَى النّارِ',0,1,1.6667,'ض000',9),(113737,'ضَعيفٌ عَنْ','ضَعيفٌ عَنْ',0,1,1.3667,'ض000',9),(113738,'ضَعيفٌ عَنْ طَلَبِ','ضَعيفٌ عَنْ طَلَبِ',0,1,1.6,'ض000',9),(113739,'ضَعْفي','ضَعْفي',0,0,0.4,'ض000',9),(113740,'ضَعْفي وَقِلَّةَ','ضَعْفي وَقِلَّةَ',0,1,1.5333,'ض000',9),(113741,'ضَعْفي وَقِلَّةَ حيلَتي','ضَعْفي وَقِلَّةَ حيلَتي',0,1,1.7667,'ض000',9),(113742,'ضَلالاً','ضَلالاً',0,0,0.4667,'ض000',9),(113743,'ضَلالاً بَعيداً','ضَلالاً بَعيداً',0,1,1.5,'ض000',9),(113744,'ضَلالاً بَعيداً وَخَسِرُوا','ضَلالاً بَعيداً وَخَسِرُوا',0,1,1.8667,'ض000',9),(113745,'ضَيقَهُ','ضَيقَهُ',0,0,0.4667,'ض000',9),(113746,'ضَيقَهُ وَكُفَّ','ضَيقَهُ وَكُفَّ',0,1,1.5,'ض000',9),(113747,'ضَيقَهُ وَكُفَّ عَنّي','ضَيقَهُ وَكُفَّ عَنّي',0,1,1.7,'ض000',9),(113748,'ضَيْفٍ','ضَيْفٍ',0,0,0.4,'ض000',15),(113749,'ضَيْفٍ قِرىً','ضَيْفٍ قِرىً',0,1,1.4,'ض000',9),(113750,'ضَيْفٍ قِرىً وَاَنَا','ضَيْفٍ قِرىً وَاَنَا',0,1,1.6667,'ض000',9),(113751,'ضَيْفُكَ','ضَيْفُكَ',0,0,0.5333,'ض000',9),(113752,'ضَيْفُكَ فَاْجعَلْ','ضَيْفُكَ فَاْجعَلْ',0,1,1.6,'ض000',9),(113753,'ضَيْفُكَ فَاْجعَلْ قِرايَ','ضَيْفُكَ فَاْجعَلْ قِرايَ',0,1,1.8333,'ض000',9),(113754,'طاعَتِكَ فَإِلى','طاعَتِكَ فَإِلى',0,1,1.5,'ط000',9),(113755,'طاعَتِكَ فَإِلى مَنْ','طاعَتِكَ فَإِلى مَنْ',0,1,1.6667,'ط000',9),(113756,'طاعَتِكَ فَاِنَّما','طاعَتِكَ فَاِنَّما',0,1,1.6,'ط000',9),(113757,'طاعَتِكَ فَاِنَّما اَسْأَلُكَ','طاعَتِكَ فَاِنَّما اَسْأَلُكَ',0,1,1.9667,'ط000',9),(113758,'طاعَتِكَ مَدَدْتُ','طاعَتِكَ مَدَدْتُ',0,1,1.5667,'ط000',9),(113759,'طاعَتِكَ مَدَدْتُ رَهْبَتي','طاعَتِكَ مَدَدْتُ رَهْبَتي',0,1,1.8667,'ط000',9),(113760,'طاعَتِكَ وَالْقادَةِ','طاعَتِكَ وَالْقادَةِ',0,1,1.6667,'ط000',9),(113761,'طاعَتِكَ وَالْقادَةِ اِلى','طاعَتِكَ وَالْقادَةِ اِلى',0,1,1.8333,'ط000',9),(113762,'طاعَتِكَ وَتُوَسِّعَ','طاعَتِكَ وَتُوَسِّعَ',0,1,1.6667,'ط000',9),(113763,'طاعَتِكَ وَتُوَسِّعَ لي','طاعَتِكَ وَتُوَسِّعَ لي',0,1,1.7667,'ط000',9),(113764,'طاعَتِكَ وَخَشْيَتِكَ','طاعَتِكَ وَخَشْيَتِكَ',0,1,1.7,'ط000',9),(113765,'طاعَتِكَ وَخَشْيَتِكَ وَالْعَمَلِ','طاعَتِكَ وَخَشْيَتِكَ وَالْعَمَلِ',0,1,2,'ط000',9),(113766,'طاقَةَ','طاقَةَ',0,0,0.4,'ط000',9),(113767,'طاقَةَ لي','طاقَةَ لي',0,1,1.3,'ط000',9),(113768,'طاقَةَ لي بِهِ','طاقَةَ لي بِهِ',0,1,1.4667,'ط000',9),(113769,'طالَبَتْني','طالَبَتْني',0,0,0.6667,'ط000',9),(113770,'طالَبَتْني بِذُنُوبي','طالَبَتْني بِذُنُوبي',0,1,1.6667,'ط000',9),(113771,'طالَبَتْني بِذُنُوبي لأُطالِبَنَّكَ','طالَبَتْني بِذُنُوبي لأُطالِبَنَّكَ',0,1,2,'ط000',9),(113772,'طالَبَتْني بِلُؤْمي','طالَبَتْني بِلُؤْمي',0,1,1.6333,'ط000',9),(113773,'طالَبَتْني بِلُؤْمي لأُطالِبَنَّكَ','طالَبَتْني بِلُؤْمي لأُطالِبَنَّكَ',0,1,2,'ط000',9),(113774,'طَرَدْتَني','طَرَدْتَني',0,0,0.6667,'ط000',9),(113775,'طَرَدْتَني وَعَنْ','طَرَدْتَني وَعَنْ',0,1,1.5667,'ط000',9),(113776,'طَرَدْتَني وَعَنْ خِدْمَتِكَ','طَرَدْتَني وَعَنْ خِدْمَتِكَ',0,1,1.9333,'ط000',9),(113777,'طَرَفَتْ','طَرَفَتْ',0,0,0.5333,'ط000',9),(113778,'طَرَفَتْ عَيْنٌ','طَرَفَتْ عَيْنٌ',0,1,1.5,'ط000',9),(113779,'طَرَفَتْ عَيْنٌ اَوْ','طَرَفَتْ عَيْنٌ اَوْ',0,1,1.6667,'ط000',9),(113780,'طَرْفَةِ','طَرْفَةِ',0,0,0.5333,'ط000',9),(113781,'طَرْفَةِ عَيْنٍ','طَرْفَةِ عَيْنٍ',0,1,1.5,'ط000',9),(113782,'طَرْفَةِ عَيْنٍ وَكُلِّ','طَرْفَةِ عَيْنٍ وَكُلِّ',0,1,1.7667,'ط000',9),(113783,'طَلَبَ حاجَةً','طَلَبَ حاجَةً',0,1,1.4333,'ط000',9),(113784,'طَلَبَ حاجَةً اِلىَ','طَلَبَ حاجَةً اِلىَ',0,1,1.6333,'ط000',9),(113785,'طَلَبِ','طَلَبِ',0,0,0.4,'ط000',9),(113786,'طَلَبِ الدُّنْيا','طَلَبِ الدُّنْيا',0,1,1.5333,'ط000',9),(113787,'طَلَبِ الدُّنْيا وَاَنْتَ','طَلَبِ الدُّنْيا وَاَنْتَ',0,1,1.8333,'ط000',9),(113788,'طَلَعَتْ','طَلَعَتْ',0,0,0.5333,'ط000',9),(113789,'طَلَعَتْ شَمْسٌ','طَلَعَتْ شَمْسٌ',0,1,1.5,'ط000',9),(113790,'طَلَعَتْ شَمْسٌ اَوْ','طَلَعَتْ شَمْسٌ اَوْ',0,1,1.6667,'ط000',9),(113791,'طَلِبَتي','طَلِبَتي',0,0,0.5333,'ط000',9),(113792,'طَلِبَتي وَبِكَرَمِكَ','طَلِبَتي وَبِكَرَمِكَ',0,1,1.7,'ط000',9),(113793,'طَلِبَتي وَبِكَرَمِكَ اَيْ','طَلِبَتي وَبِكَرَمِكَ اَيْ',0,1,1.8667,'ط000',9),(113794,'طَلِبَتي وَتَقْضِيَ','طَلِبَتي وَتَقْضِيَ',0,1,1.6333,'ط000',9),(113795,'طَلِبَتي وَتَقْضِيَ حاجَتي','طَلِبَتي وَتَقْضِيَ حاجَتي',0,1,1.8667,'ط000',9),(113796,'طَلِبَتَنا','طَلِبَتَنا',0,0,0.6667,'ط000',9),(113797,'طَلِبَتَنا وَاَنْجِزْ','طَلِبَتَنا وَاَنْجِزْ',0,1,1.7,'ط000',9),(113798,'طَلِبَتَنا وَاَنْجِزْ بِهِ','طَلِبَتَنا وَاَنْجِزْ بِهِ',0,1,1.8667,'ط000',9),(113799,'طَمَعُنا','طَمَعُنا',0,0,0.5333,'ط000',9),(113800,'طَمَعُنا يا','طَمَعُنا يا',0,1,1.3667,'ط000',9),(113801,'طَمَعُنا يا رَبِّ','طَمَعُنا يا رَبِّ',0,1,1.5667,'ط000',9),(113802,'طَمِعْتُ','طَمِعْتُ',0,0,0.5333,'ط000',9),(113803,'طَمِعْتُ فَاِنْ','طَمِعْتُ فَاِنْ',0,1,1.5,'ط000',9),(113804,'طَمِعْتُ فَاِنْ عَفَوْتَ','طَمِعْتُ فَاِنْ عَفَوْتَ',0,1,1.8,'ط000',9),(113805,'طَهِّرْ','طَهِّرْ',0,0,0.4667,'ط000',9),(113806,'طَهِّرْ قَلْبي','طَهِّرْ قَلْبي',0,1,1.4667,'ط000',9),(113807,'طَهِّرْ قَلْبي مِنَ','طَهِّرْ قَلْبي مِنَ',0,1,1.6333,'ط000',9),(113808,'طَويلاً كَثيراً','طَويلاً كَثيراً',0,1,1.5,'ط000',9),(113809,'طَويلاً كَثيراً اِنَّ','طَويلاً كَثيراً اِنَّ',0,1,1.7,'ط000',9),(113810,'طَيِّباً اَللّـهُمَّ','طَيِّباً اَللّـهُمَّ',0,1,1.6667,'ط000',9),(113811,'طَيِّباً اَللّـهُمَّ احْرُسْني','طَيِّباً اَللّـهُمَّ احْرُسْني',0,1,2,'ط000',9),(113812,'طَيِّباً لا','طَيِّباً لا',0,1,1.3667,'ط000',9),(113813,'طَيِّباً لا تُفْقِرُني','طَيِّباً لا تُفْقِرُني',0,1,1.7333,'ط000',9),(113814,'طَيِّبَةً','طَيِّبَةً',0,0,0.6,'ط000',9),(113815,'طَيِّبَةً في','طَيِّبَةً في',0,1,1.4,'ط000',9),(113816,'طَيِّبَةً في اَدْوَمِ','طَيِّبَةً في اَدْوَمِ',0,1,1.7,'ط000',9),(113817,'طَيِّبَةً كَثيرةً','طَيِّبَةً كَثيرةً',0,1,1.5667,'ط000',9),(113818,'طَيِّبَةً كَثيرةً مُبارَكَةً','طَيِّبَةً كَثيرةً مُبارَكَةً',0,1,1.9333,'ط000',9),(113819,'طُولِ','طُولِ',0,0,0.3333,'ط000',9),(113820,'طُولِ اَناتِهِ','طُولِ اَناتِهِ',0,1,1.4667,'ط000',9),(113821,'طُولِ اَناتِهِ في','طُولِ اَناتِهِ في',0,1,1.5667,'ط000',9),(113822,'ظالِمٍ حُجَّتي','ظالِمٍ حُجَّتي',0,1,1.4667,'ظ000',9),(113823,'ظالِمٍ حُجَّتي يا','ظالِمٍ حُجَّتي يا',0,1,1.5667,'ظ000',9),(113824,'ظاهِرَةً','ظاهِرَةً',0,0,0.5333,'ظ000',9),(113825,'ظاهِرَةً باطِنَةً','ظاهِرَةً باطِنَةً',0,1,1.5667,'ظ000',9),(113826,'ظاهِرَةً باطِنَةً شَريفَةً','ظاهِرَةً باطِنَةً شَريفَةً',0,1,1.8667,'ظ000',9),(113827,'ظَلَمَنا','ظَلَمَنا',0,0,0.5333,'ظ000',9),(113828,'ظَلَمَنا اَنْفُسَنا','ظَلَمَنا اَنْفُسَنا',0,1,1.6333,'ظ000',9),(113829,'ظَلَمَنا اَنْفُسَنا فَاعْفُ','ظَلَمَنا اَنْفُسَنا فَاعْفُ',0,1,1.9,'ظ000',9),(113830,'ظَلَمَها','ظَلَمَها',0,0,0.5333,'ظ000',9),(113831,'ظَلَمَها واَلعَنْ','ظَلَمَها واَلعَنْ',0,1,1.5667,'ظ000',9),(113832,'ظَلَمَها واَلعَنْ مَنْ','ظَلَمَها واَلعَنْ مَنْ',0,1,1.7333,'ظ000',9),(113833,'ظَلَمَهُ','ظَلَمَهُ',0,0,0.5333,'ظ000',9),(113834,'ظَلَمَهُ اَللّـهُمَّ','ظَلَمَهُ اَللّـهُمَّ',0,1,1.6667,'ظ000',9),(113835,'ظَلَمَهُ اَللّـهُمَّ صَلِّ','ظَلَمَهُ اَللّـهُمَّ صَلِّ',0,1,1.8667,'ظ000',9),(113836,'ظَلَمْتُ','ظَلَمْتُ',0,0,0.5333,'ظ000',9),(113837,'ظَلَمْتُ نَفْسي','ظَلَمْتُ نَفْسي',0,1,1.5,'ظ000',9),(113838,'ظَلَمْتُ نَفْسي فَاْغفِرْ','ظَلَمْتُ نَفْسي فَاْغفِرْ',0,1,1.8333,'ظ000',9),(113839,'ظَلَمْنا','ظَلَمْنا',0,0,0.5333,'ظ000',9),(113840,'ظَلَمْنا وَقَدْ','ظَلَمْنا وَقَدْ',0,1,1.5,'ظ000',9),(113841,'ظَلَمْنا وَقَدْ ظَلَمَنا','ظَلَمْنا وَقَدْ ظَلَمَنا',0,1,1.8,'ظ000',9),(113842,'ظَنّاً','ظَنّاً',0,0,0.4,'ظ000',9),(113843,'ظَنّاً اِلهٰي','ظَنّاً اِلهٰي',0,1,1.4333,'ظ000',9),(113844,'ظَنّاً اِلهٰي اَنْتَ','ظَنّاً اِلهٰي اَنْتَ',0,1,1.6667,'ظ000',9),(113845,'ظَنّاً وَما','ظَنّاً وَما',0,1,1.3667,'ظ000',9),(113846,'ظَنّاً وَما اَنَا','ظَنّاً وَما اَنَا',0,1,1.5667,'ظ000',9),(113847,'ظَنّي','ظَنّي',0,0,0.3333,'ظ000',9),(113848,'ظَنّي بِاِحْسانِكَ','ظَنّي بِاِحْسانِكَ',0,1,1.6,'ظ000',9),(113849,'ظَنّي بِاِحْسانِكَ وَمَعْرُوفِكَ','ظَنّي بِاِحْسانِكَ وَمَعْرُوفِكَ',0,1,2,'ظ000',9),(113850,'ظَنُّنا','ظَنُّنا',0,0,0.4667,'ظ000',9),(113851,'ظَنُّنا بِكَ','ظَنُّنا بِكَ',0,1,1.4,'ظ000',9),(113852,'ظَنُّنا بِكَ وَلا','ظَنُّنا بِكَ وَلا',0,1,1.5667,'ظ000',9),(113853,'ظَهيرٌ','ظَهيرٌ',0,0,0.4,'ظ000',9),(113854,'ظَهيرٌ يُعاضِدُهُ','ظَهيرٌ يُعاضِدُهُ',0,1,1.5667,'ظ000',9),(113855,'ظَهيرٌ يُعاضِدُهُ قَهَرَ','ظَهيرٌ يُعاضِدُهُ قَهَرَ',0,1,1.8,'ظ000',9),(113856,'ظَهَرَ','ظَهَرَ',0,0,0.4,'ظ000',9),(113857,'ظَهَرَ مِنْها','ظَهَرَ مِنْها',0,1,1.4333,'ظ000',9),(113858,'ظَهَرَ مِنْها وَما','ظَهَرَ مِنْها وَما',0,1,1.6,'ظ000',9),(113859,'ظَهْري','ظَهْري',0,0,0.4,'ظ000',9),(113860,'ظَهْري اَنْظُرُ','ظَهْري اَنْظُرُ',0,1,1.5,'ظ000',9),(113861,'ظَهْري اَنْظُرُ مَرَّةً','ظَهْري اَنْظُرُ مَرَّةً',0,1,1.7667,'ظ000',9),(113862,'ظَهْرِ','ظَهْرِ',0,0,0.4,'ظ000',9),(113863,'ظَهْرِ الاَرْضِ','ظَهْرِ الاَرْضِ',0,1,1.5,'ظ000',9),(113864,'ظَهْرِ الاَرْضِ مِنْهُمْ','ظَهْرِ الاَرْضِ مِنْهُمْ',0,1,1.8,'ظ000',9),(113865,'ظُلُماتِ','ظُلُماتِ',0,0,0.5333,'ظ000',9),(113866,'ظُلُماتِ الاَرْضِ','ظُلُماتِ الاَرْضِ',0,1,1.5667,'ظ000',9),(113867,'ظُلُماتِ الاَرْضِ وَلا','ظُلُماتِ الاَرْضِ وَلا',0,1,1.7333,'ظ000',9),(113868,'ظُلُماتِ الْبَرِّ','ظُلُماتِ الْبَرِّ',0,1,1.5667,'ظ000',9),(113869,'ظُلُماتِ الْبَرِّ وَالْبَحْر','ظُلُماتِ الْبَرِّ وَالْبَحْر',0,1,1.9333,'ظ000',9),(113870,'ظُلُماتِ الْبَرِّ وَالْبَحْرِ','ظُلُماتِ الْبَرِّ وَالْبَحْرِ',0,1,1.9667,'ظ000',9),(113871,'ظُلْمي','ظُلْمي',0,0,0.4,'ظ000',9),(113872,'ظُلْمي وَتُنْجِحَ','ظُلْمي وَتُنْجِحَ',0,1,1.5667,'ظ000',9),(113873,'ظُلْمي وَتُنْجِحَ طَلِبَتي','ظُلْمي وَتُنْجِحَ طَلِبَتي',0,1,1.8667,'ظ000',9),(113874,'ظُلْمي وَجُرْمي','ظُلْمي وَجُرْمي',0,1,1.5,'ظ000',9),(113875,'ظُلْمي وَجُرْمي بِحِلْمِكَ','ظُلْمي وَجُرْمي بِحِلْمِكَ',0,1,1.8667,'ظ000',9),(113876,'ظُلْمي وَسِتْرَكَ','ظُلْمي وَسِتْرَكَ',0,1,1.5667,'ظ000',9),(113877,'ظُلْمي وَسِتْرَكَ عَنْ','ظُلْمي وَسِتْرَكَ عَنْ',0,1,1.7333,'ظ000',9),(113878,'ظُنُونَنا','ظُنُونَنا',0,0,0.6,'ظ000',9),(113879,'ظُنُونَنا اَوْ','ظُنُونَنا اَوْ',0,1,1.4667,'ظ000',9),(113880,'ظُنُونَنا اَوْ تُخَيِّبْ','ظُنُونَنا اَوْ تُخَيِّبْ',0,1,1.8,'ظ000',9),(113881,'ظِلِّ','ظِلِّ',0,0,0.3333,'ظ000',9),(113882,'ظِلِّ عَفْوِكَ','ظِلِّ عَفْوِكَ',0,1,1.4667,'ظ000',9),(113883,'ظِلِّ عَفْوِكَ قِيامي','ظِلِّ عَفْوِكَ قِيامي',0,1,1.7,'ظ000',9),(113884,'عائِذٌ','عائِذٌ',0,0,0.4,'ع000',9),(113885,'عائِذٌ بِفَضْلِكَ','عائِذٌ بِفَضْلِكَ',0,1,1.5667,'ع000',9),(113886,'عائِذٌ بِفَضْلِكَ هارِبٌ','عائِذٌ بِفَضْلِكَ هارِبٌ',0,1,1.8,'ع000',9),(113887,'عائِلَنا','عائِلَنا',0,0,0.5333,'ع000',9),(113888,'عائِلَنا وَاَقْضِ','عائِلَنا وَاَقْضِ',0,1,1.5667,'ع000',9),(113889,'عائِلَنا وَاَقْضِ بِهِ','عائِلَنا وَاَقْضِ بِهِ',0,1,1.7333,'ع000',9),(113890,'عاجِلٌ','عاجِلٌ',0,0,0.4,'ع000',9),(113891,'عاجِلٌ اَللّـهُمَّ','عاجِلٌ اَللّـهُمَّ',0,1,1.6,'ع000',9),(113892,'عاجِلٌ اَللّـهُمَّ اِنّي','عاجِلٌ اَللّـهُمَّ اِنّي',0,1,1.8,'ع000',9),(113893,'عاداها','عاداها',0,0,0.4,'ع000',9),(113894,'عاداها وضا','عاداها وضا',0,1,1.3333,'ع000',9),(113895,'عاداها وضا عِفِ','عاداها وضا عِفِ',0,1,1.5,'ع000',9),(113896,'عاداهُ','عاداهُ',0,0,0.4,'ع000',9),(113897,'عاداهُ وَضاعِفِ','عاداهُ وَضاعِفِ',0,1,1.5,'ع000',9),(113898,'عاداهُ وَضاعِفِ الْعَذابَ','عاداهُ وَضاعِفِ الْعَذابَ',0,1,1.8333,'ع000',9),(113899,'عاداهُ وَعَجِّلْ','عاداهُ وَعَجِّلْ',0,1,1.5333,'ع000',9),(113900,'عاداهُ وَعَجِّلْ فَرَجَهُ','عاداهُ وَعَجِّلْ فَرَجَهُ',0,1,1.8333,'ع000',9),(113901,'عاداهُما','عاداهُما',0,0,0.5333,'ع000',9),(113902,'عاداهُما وَضاعِفِ','عاداهُما وَضاعِفِ',0,1,1.5667,'ع000',9),(113903,'عاداهُما وَضاعِفِ الْعَذابَ','عاداهُما وَضاعِفِ الْعَذابَ',0,1,1.9,'ع000',9),(113904,'عاشَ','عاشَ',0,0,0.2667,'ع000',9),(113905,'عاشَ قَلْبي','عاشَ قَلْبي',0,1,1.3667,'ع000',9),(113906,'عاشَ قَلْبي وَبِمُناجاتِكَ','عاشَ قَلْبي وَبِمُناجاتِكَ',0,1,1.8667,'ع000',9),(113907,'عاقِبَةَ','عاقِبَةَ',0,0,0.5333,'ع000',9),(113908,'عاقِبَةَ اَمْري','عاقِبَةَ اَمْري',0,1,1.5,'ع000',9),(113909,'عاقِبَةَ اَمْري اِلى','عاقِبَةَ اَمْري اِلى',0,1,1.6667,'ع000',9),(113910,'عال','عال',0,0,0.2,'ع000',9),(113911,'عال اَللّـهُمَّ','عال اَللّـهُمَّ',0,1,1.5,'ع000',9),(113912,'عال اَللّـهُمَّ اِنّي','عال اَللّـهُمَّ اِنّي',0,1,1.7,'ع000',9),(113913,'عامي هذ','عامي هذ',0,1,1.2333,'ع000',9),(113914,'عامي هذ اِلى','عامي هذ اِلى',0,1,1.4,'ع000',9),(113915,'عامي هذا وَشَهْري','عامي هذا وَشَهْري',0,1,1.5667,'ع000',9),(113916,'عامي هذا وَفي','عامي هذا وَفي',0,1,1.4333,'ع000',9),(113917,'عامٍ','عامٍ',0,0,0.2667,'ع000',9),(113918,'عامٍ ما','عامٍ ما',0,1,1.2333,'ع000',9),(113919,'عامٍ ما اَبْقَيْتَني','عامٍ ما اَبْقَيْتَني',0,1,1.6667,'ع000',9),(113920,'عامٍ وَارْزُقْني','عامٍ وَارْزُقْني',0,1,1.5333,'ع000',9),(113921,'عامٍ وَارْزُقْني رِزْقاً','عامٍ وَارْزُقْني رِزْقاً',0,1,1.8,'ع000',9),(113922,'عامٍ وَاغْفِرْ','عامٍ وَاغْفِرْ',0,1,1.4667,'ع000',9),(113923,'عامٍ وَاغْفِرْ لي','عامٍ وَاغْفِرْ لي',0,1,1.5667,'ع000',9),(113924,'عامٍ وَاغْفِرْ لِيَ','عامٍ وَاغْفِرْ لِيَ',0,1,1.6333,'ع000',9),(113925,'عامٍ وَزِيارَةَ','عامٍ وَزِيارَةَ',0,1,1.5,'ع000',9),(113926,'عامٍ وَزِيارَةَ قَبْرِ','عامٍ وَزِيارَةَ قَبْرِ',0,1,1.7333,'ع000',9),(113927,'عامِنا','عامِنا',0,0,0.4,'ع000',9),(113928,'عامِنا هذا','عامِنا هذا',0,1,1.3333,'ع000',9),(113929,'عامِنا هذا وَتَطَوَّلْ','عامِنا هذا وَتَطَوَّلْ',0,1,1.7333,'ع000',9),(113930,'عامِنا هذا وَفي','عامِنا هذا وَفي',0,1,1.5,'ع000',9),(113931,'عامٌّ','عامٌّ',0,0,0.3333,'ع000',9),(113932,'عامٌّ اَللّـهُمَّ','عامٌّ اَللّـهُمَّ',0,1,1.5667,'ع000',9),(113933,'عامٌّ اَللّـهُمَّ اِنّي','عامٌّ اَللّـهُمَّ اِنّي',0,1,1.7667,'ع000',9),(113934,'على','على',0,0,0.2,'ع000',9),(113935,'على عِبادِكَ','على عِبادِكَ',0,1,1.4,'ع000',9),(113936,'على عِبادِكَ فيهِ','على عِبادِكَ فيهِ',0,1,1.5667,'ع000',9),(113937,'عَبَدَ','عَبَدَ',0,0,0.4,'ع000',9),(113938,'عَبْدٍ','عَبْدٍ',0,0,0.4,'ع000',9),(113939,'عَبْدٍ لَئيمٍ','عَبْدٍ لَئيمٍ',0,1,1.4333,'ع000',9),(113940,'عَبْدٍ لَئيمٍ مِنْكَ','عَبْدٍ لَئيمٍ مِنْكَ',0,1,1.6667,'ع000',9),(113941,'عَبْدَكَ','عَبْدَكَ',0,0,0.5333,'ع000',9),(113942,'عَبْدَكَ الْجاهِلَ','عَبْدَكَ الْجاهِلَ',0,1,1.6,'ع000',9),(113943,'عَبْدَكَ الْجاهِلَ وَجُدْ','عَبْدَكَ الْجاهِلَ وَجُدْ',0,1,1.8333,'ع000',9),(113944,'عَبْدُكَ بِبابِكَ','عَبْدُكَ بِبابِكَ',0,1,1.5667,'ع000',9),(113945,'عَبْدُكَ بِبابِكَ أقامَتْهُ','عَبْدُكَ بِبابِكَ أقامَتْهُ',0,1,1.9,'ع000',9),(113946,'عَبْدُكَ وَاَحَقُّ','عَبْدُكَ وَاَحَقُّ',0,1,1.6,'ع000',9),(113947,'عَبْدُكَ وَاَحَقُّ منْ','عَبْدُكَ وَاَحَقُّ منْ',0,1,1.7333,'ع000',9),(113948,'عَبْدِكَ','عَبْدِكَ',0,0,0.5333,'ع000',9),(113949,'عَبْدِكَ الْمُرْتَضى','عَبْدِكَ الْمُرْتَضى',0,1,1.6667,'ع000',9),(113950,'عَبْدِكَ الْمُرْتَضى وَرسُولِكَ','عَبْدِكَ الْمُرْتَضى وَرسُولِكَ',0,1,2,'ع000',9),(113951,'عَبْدِكَ وَرَسُولِكَ','عَبْدِكَ وَرَسُولِكَ',0,1,1.6667,'ع000',9),(113952,'عَبْدِكَ وَرَسُولِكَ وَاَمينِكَ','عَبْدِكَ وَرَسُولِكَ وَاَمينِكَ',0,1,2,'ع000',9),(113953,'عَبْدِكَ وَوَليِّكَ','عَبْدِكَ وَوَليِّكَ',0,1,1.6333,'ع000',9),(113954,'عَبْدِكَ وَوَليِّكَ وَاَخي','عَبْدِكَ وَوَليِّكَ وَاَخي',0,1,1.8667,'ع000',9),(113955,'عَتَبْتُ','عَتَبْتُ',0,0,0.5333,'ع000',9),(113956,'عَتَبْتُ بِجَهْلي','عَتَبْتُ بِجَهْلي',0,1,1.5667,'ع000',9),(113957,'عَتَبْتُ بِجَهْلي عَلَيْكَ','عَتَبْتُ بِجَهْلي عَلَيْكَ',0,1,1.8667,'ع000',9),(113958,'عَثَرْتي','عَثَرْتي',0,0,0.5333,'ع000',9),(113959,'عَثَرْتي فَإِلى','عَثَرْتي فَإِلى',0,1,1.5,'ع000',9),(113960,'عَثَرْتي فَإِلى مَنْ','عَثَرْتي فَإِلى مَنْ',0,1,1.6667,'ع000',9),(113961,'عَثْرَتي','عَثْرَتي',0,0,0.5333,'ع000',9),(113962,'عَثْرَتي فَاغْفِرْ','عَثْرَتي فَاغْفِرْ',0,1,1.6,'ع000',9),(113963,'عَثْرَتي فَاغْفِرْ لي','عَثْرَتي فَاغْفِرْ لي',0,1,1.7,'ع000',9),(113964,'عَثْرَتي فَكَمْ','عَثْرَتي فَكَمْ',0,1,1.5,'ع000',9),(113965,'عَثْرَتي فَكَمْ يا','عَثْرَتي فَكَمْ يا',0,1,1.6,'ع000',9),(113966,'عَثْرَتي وَتَغْفِرَ','عَثْرَتي وَتَغْفِرَ',0,1,1.6333,'ع000',9),(113967,'عَثْرَتي وَتَغْفِرَ ذُنُوبي','عَثْرَتي وَتَغْفِرَ ذُنُوبي',0,1,1.9,'ع000',9),(113968,'عَدَداً','عَدَداً',0,0,0.4667,'ع000',9),(113969,'عَدَداً وَلا','عَدَداً وَلا',0,1,1.4,'ع000',9),(113970,'عَدَداً وَلا تَدَعْ','عَدَداً وَلا تَدَعْ',0,1,1.6333,'ع000',9),(113971,'عَدَدَ','عَدَدَ',0,0,0.4,'ع000',9),(113972,'عَدَدَ الذُّنُوبِ','عَدَدَ الذُّنُوبِ',0,1,1.5667,'ع000',9),(113973,'عَدَدَ الذُّنُوبِ سُبْحـانَ','عَدَدَ الذُّنُوبِ سُبْحـانَ',0,1,1.9,'ع000',9),(113974,'عَدَدِنا','عَدَدِنا',0,0,0.5333,'ع000',9),(113975,'عَدَدِنا وَشِدّةَ','عَدَدِنا وَشِدّةَ',0,1,1.5667,'ع000',9),(113976,'عَدَدِنا وَشِدّةَ الْفِتَنِ','عَدَدِنا وَشِدّةَ الْفِتَنِ',0,1,1.9,'ع000',9),(113977,'عَدَدِهِمْ','عَدَدِهِمْ',0,0,0.6667,'ع000',9),(113978,'عَدَدِهِمْ وَمَدَدِهِمْ','عَدَدِهِمْ وَمَدَدِهِمْ',0,1,1.7667,'ع000',9),(113979,'عَدَدِهِمْ وَمَدَدِهِمْ وَاَنْصارِهِمْ','عَدَدِهِمْ وَمَدَدِهِمْ وَاَنْصارِهِمْ',0,1,2,'ع000',9),(113980,'عَدُوِّكَ','عَدُوِّكَ',0,0,0.6,'ع000',9),(113981,'عَدُوِّكَ اَللّـهُمَّ','عَدُوِّكَ اَللّـهُمَّ',0,1,1.7,'ع000',9),(113982,'عَدُوِّكَ اَللّـهُمَّ اِنّي','عَدُوِّكَ اَللّـهُمَّ اِنّي',0,1,1.9,'ع000',9),(113983,'عَدُوِّكَ وَاِنْ','عَدُوِّكَ وَاِنْ',0,1,1.5333,'ع000',9),(113984,'عَدُوِّكَ وَاِنْ اَدْخَلْتَنِى','عَدُوِّكَ وَاِنْ اَدْخَلْتَنِى',0,1,2,'ع000',9),(113985,'عَدُوِّكَ وَعَدُوِّنا','عَدُوِّكَ وَعَدُوِّنا',0,1,1.7,'ع000',9),(113986,'عَدُوِّكَ وَعَدُوِّنا اِلـٰهَ','عَدُوِّكَ وَعَدُوِّنا اِلـٰهَ',0,1,1.9667,'ع000',9),(113987,'عَدُوِّنا','عَدُوِّنا',0,0,0.6,'ع000',9),(113988,'عَدُوِّنا وَقِلَّةَ','عَدُوِّنا وَقِلَّةَ',0,1,1.6333,'ع000',9),(113989,'عَدُوِّنا وَقِلَّةَ عَدَدِنا','عَدُوِّنا وَقِلَّةَ عَدَدِنا',0,1,1.9333,'ع000',9),(113990,'عَدِمْتُ','عَدِمْتُ',0,0,0.5333,'ع000',9),(113991,'عَدِمْتُ فَضْلَكَ','عَدِمْتُ فَضْلَكَ',0,1,1.5667,'ع000',9),(113992,'عَدِمْتُ فَضْلَكَ يَوْمَ','عَدِمْتُ فَضْلَكَ يَوْمَ',0,1,1.8,'ع000',9),(113993,'عَذابَ النّارِ وَاِنْ','عَذابَ النّارِ وَاِنْ',0,1,1.7,'ع000',9),(113994,'عَذابِكَ','عَذابِكَ',0,0,0.5333,'ع000',9),(113995,'عَذابِكَ مَنْ','عَذابِكَ مَنْ',0,1,1.4333,'ع000',9),(113996,'عَذابِكَ مَنْ يَسْتَنْقِذُني','عَذابِكَ مَنْ يَسْتَنْقِذُني',0,1,1.9333,'ع000',9),(113997,'عَذابِكَ وَارْزُقْنا','عَذابِكَ وَارْزُقْنا',0,1,1.6667,'ع000',9),(113998,'عَذابِكَ وَارْزُقْنا مِنْ','عَذابِكَ وَارْزُقْنا مِنْ',0,1,1.8333,'ع000',9),(113999,'عَذابِكَ وَلا','عَذابِكَ وَلا',0,1,1.4333,'ع000',9),(114000,'عَذابِكَ وَلا تَرُدَّني','عَذابِكَ وَلا تَرُدَّني',0,1,1.7667,'ع000',9),(114001,'عَذابِكَ وَهَوانِكَ','عَذابِكَ وَهَوانِكَ',0,1,1.6333,'ع000',9),(114002,'عَذابِكَ وَهَوانِكَ فَلا','عَذابِكَ وَهَوانِكَ فَلا',0,1,1.8,'ع000',9),(114003,'عَذَّبْتَ','عَذَّبْتَ',0,0,0.6,'ع000',9),(114004,'عَذَّبْتَ فَغَيْرُ','عَذَّبْتَ فَغَيْرُ',0,1,1.6,'ع000',9),(114005,'عَذَّبْتَ فَغَيْرُ ظالِمٍ','عَذَّبْتَ فَغَيْرُ ظالِمٍ',0,1,1.8333,'ع000',9),(114006,'عَذَّبْتَ فَمَنْ','عَذَّبْتَ فَمَنْ',0,1,1.5333,'ع000',9),(114007,'عَذَّبْتَ فَمَنْ اَعْدَلُ','عَذَّبْتَ فَمَنْ اَعْدَلُ',0,1,1.8333,'ع000',9),(114008,'عَرَضَتْ','عَرَضَتْ',0,0,0.5333,'ع000',9),(114009,'عَرَضَتْ لي','عَرَضَتْ لي',0,1,1.3667,'ع000',9),(114010,'عَرَضَتْ لي بَلِيَّةٌ','عَرَضَتْ لي بَلِيَّةٌ',0,1,1.7,'ع000',9),(114011,'عَرَضَتْ وَسَوَّلَتْ','عَرَضَتْ وَسَوَّلَتْ',0,1,1.6667,'ع000',9),(114012,'عَرَضَتْ وَسَوَّلَتْ لي','عَرَضَتْ وَسَوَّلَتْ لي',0,1,1.7667,'ع000',9),(114013,'عَرَفْتُكَ','عَرَفْتُكَ',0,0,0.6667,'ع000',9),(114014,'عَرَفْتُكَ وَاَنْتَ','عَرَفْتُكَ وَاَنْتَ',0,1,1.6333,'ع000',9),(114015,'عَرَفْتُكَ وَاَنْتَ دَلَلْتَني','عَرَفْتُكَ وَاَنْتَ دَلَلْتَني',0,1,2,'ع000',9),(114016,'عَرَّفْتَنا','عَرَّفْتَنا',0,0,0.7333,'ع000',9),(114017,'عَرَّفْتَنا مِن','عَرَّفْتَنا مِن',0,1,1.5,'ع000',9),(114018,'عَرَّفْتَنا مِن الْحَقِّ','عَرَّفْتَنا مِن الْحَقِّ',0,1,1.8,'ع000',9),(114019,'عَرْشِكَ','عَرْشِكَ',0,0,0.5333,'ع000',9),(114020,'عَرْشِكَ الْمُقَرَّبينَ','عَرْشِكَ الْمُقَرَّبينَ',0,1,1.7667,'ع000',9),(114021,'عَرْشِكَ الْمُقَرَّبينَ وَعَلى','عَرْشِكَ الْمُقَرَّبينَ وَعَلى',0,1,2,'ع000',9),(114022,'عَرْشِكَ سُبْحانَكَ','عَرْشِكَ سُبْحانَكَ',0,1,1.6333,'ع000',9),(114023,'عَرْشِكَ سُبْحانَكَ سُبْحانَكَ','عَرْشِكَ سُبْحانَكَ سُبْحانَكَ',0,1,2,'ع000',9),(114024,'عَرْشِهِ','عَرْشِهِ',0,0,0.5333,'ع000',9),(114025,'عَرْشِهِ ما','عَرْشِهِ ما',0,1,1.3667,'ع000',9),(114026,'عَرْشِهِ ما تَحْتَ','عَرْشِهِ ما تَحْتَ',0,1,1.6,'ع000',9),(114027,'عَزيزاً','عَزيزاً',0,0,0.4667,'ع000',9),(114028,'عَزيزاً وَاْفتَحْ','عَزيزاً وَاْفتَحْ',0,1,1.5667,'ع000',9),(114029,'عَزيزاً وَاْفتَحْ لَهُ','عَزيزاً وَاْفتَحْ لَهُ',0,1,1.7333,'ع000',9),(114030,'عَزيزَةٌ','عَزيزَةٌ',0,0,0.5333,'ع000',9),(114031,'عَزيزَةٌ اَللّـهُمَّ','عَزيزَةٌ اَللّـهُمَّ',0,1,1.6667,'ع000',9),(114032,'عَزيزَةٌ اَللّـهُمَّ اِنّي','عَزيزَةٌ اَللّـهُمَّ اِنّي',0,1,1.8667,'ع000',9),(114033,'عَشْر','عَشْر',0,0,0.3333,'ع000',9),(114034,'عَشْر وَالشَّفْعِ','عَشْر وَالشَّفْعِ',0,1,1.5667,'ع000',9),(114035,'عَشْر وَالشَّفْعِ وَالْوَتْرِ','عَشْر وَالشَّفْعِ وَالْوَتْرِ',0,1,1.9667,'ع000',9),(114036,'عَصَيْتُ','عَصَيْتُ',0,0,0.5333,'ع000',9),(114037,'عَصَيْتُ جَبّارَ','عَصَيْتُ جَبّارَ',0,1,1.5333,'ع000',9),(114038,'عَصَيْتُ جَبّارَ السَّماءِ','عَصَيْتُ جَبّارَ السَّماءِ',0,1,1.8667,'ع000',9),(114039,'عَصَيْتُكَ','عَصَيْتُكَ',0,0,0.6667,'ع000',9),(114040,'عَصَيْتُكَ وَاَنَا','عَصَيْتُكَ وَاَنَا',0,1,1.6,'ع000',9),(114041,'عَصَيْتُكَ وَاَنَا بِرُبُوبِيَّتِكَ','عَصَيْتُكَ وَاَنَا بِرُبُوبِيَّتِكَ',0,1,2,'ع000',9),(114042,'عَصَيْتُكَ وَخالَفْتُكَ','عَصَيْتُكَ وَخالَفْتُكَ',0,1,1.7667,'ع000',9),(114043,'عَصَيْتُكَ وَخالَفْتُكَ بِجَهْدي','عَصَيْتُكَ وَخالَفْتُكَ بِجَهْدي',0,1,2,'ع000',9),(114044,'عَصَيْناكَ','عَصَيْناكَ',0,0,0.6667,'ع000',9),(114045,'عَصَيْناكَ وَنَحْنُ','عَصَيْناكَ وَنَحْنُ',0,1,1.6333,'ع000',9),(114046,'عَصَيْناكَ وَنَحْنُ نَرْجُو','عَصَيْناكَ وَنَحْنُ نَرْجُو',0,1,1.9,'ع000',9),(114047,'عَطائكَ','عَطائكَ',0,0,0.4667,'ع000',9),(114048,'عَطائكَ هَنيءٌ','عَطائكَ هَنيءٌ',0,1,1.4667,'ع000',9),(114049,'عَطائكَ هَنيءٌ اَللّـهُمَّ','عَطائكَ هَنيءٌ اَللّـهُمَّ',0,1,1.8667,'ع000',9),(114050,'عَطائِكَ','عَطائِكَ',0,0,0.5333,'ع000',9),(114051,'عَطائِكَ بِأَهْنَئِهِ','عَطائِكَ بِأَهْنَئِهِ',0,1,1.7,'ع000',9),(114052,'عَطائِكَ بِأَهْنَئِهِ وَكُلُّ','عَطائِكَ بِأَهْنَئِهِ وَكُلُّ',0,1,1.9667,'ع000',9),(114053,'عَطاياكَ','عَطاياكَ',0,0,0.5333,'ع000',9),(114054,'عَطاياكَ الْفاضِلَةُ','عَطاياكَ الْفاضِلَةُ',0,1,1.6667,'ع000',9),(114055,'عَطاياكَ الْفاضِلَةُ اَيْنَ','عَطاياكَ الْفاضِلَةُ اَيْنَ',0,1,1.9,'ع000',9),(114056,'عَظيماً','عَظيماً',0,0,0.4667,'ع000',9),(114057,'عَظيماً اَسْأَلُكَ','عَظيماً اَسْأَلُكَ',0,1,1.6,'ع000',9),(114058,'عَظيماً اَسْأَلُكَ يا','عَظيماً اَسْأَلُكَ يا',0,1,1.7,'ع000',9),(114059,'عَظيماً عَصَيْناكَ','عَظيماً عَصَيْناكَ',0,1,1.6,'ع000',9),(114060,'عَظيماً عَصَيْناكَ وَنَحْنُ','عَظيماً عَصَيْناكَ وَنَحْنُ',0,1,1.9,'ع000',9),(114061,'عَظيمٍ','عَظيمٍ',0,0,0.4,'ع000',9),(114062,'عَظيمٍ وَتَجاوُزٍ','عَظيمٍ وَتَجاوُزٍ',0,1,1.5667,'ع000',9),(114063,'عَظيمٍ وَتَجاوُزٍ كَريمٍ','عَظيمٍ وَتَجاوُزٍ كَريمٍ',0,1,1.8,'ع000',9),(114064,'عَظيمَ الْمَنِّ','عَظيمَ الْمَنِّ',0,1,1.5,'ع000',9),(114065,'عَظيمَ الْمَنِّ يا','عَظيمَ الْمَنِّ يا',0,1,1.6,'ع000',9),(114066,'عَظيمَ رَجائي','عَظيمَ رَجائي',0,1,1.4333,'ع000',9),(114067,'عَظيمَ رَجائي لا','عَظيمَ رَجائي لا',0,1,1.5333,'ع000',9),(114068,'عَظيمَ ما','عَظيمَ ما',0,1,1.3,'ع000',9),(114069,'عَظيمَ ما اَبْلَيْتَ','عَظيمَ ما اَبْلَيْتَ',0,1,1.6667,'ع000',9),(114070,'عَظيمَة','عَظيمَة',0,0,0.4667,'ع000',9),(114071,'عَظيمَة وَغِناكَ','عَظيمَة وَغِناكَ',0,1,1.5333,'ع000',9),(114072,'عَظيمَة وَغِناكَ عَنْهُ','عَظيمَة وَغِناكَ عَنْهُ',0,1,1.7667,'ع000',9),(114073,'عَظيمَةٍ','عَظيمَةٍ',0,0,0.5333,'ع000',9),(114074,'عَظيمَةٍ وَغِناكَ','عَظيمَةٍ وَغِناكَ',0,1,1.5667,'ع000',9),(114075,'عَظيمَةٍ وَغِناكَ عَنْهُ','عَظيمَةٍ وَغِناكَ عَنْهُ',0,1,1.8,'ع000',9),(114076,'عَظيمُ اغْفِرْ','عَظيمُ اغْفِرْ',0,1,1.4667,'ع000',9),(114077,'عَظيمُ اغْفِرْ لِيَ','عَظيمُ اغْفِرْ لِيَ',0,1,1.6333,'ع000',9),(114078,'عَظيمُ يَا','عَظيمُ يَا',0,1,1.3333,'ع000',9),(114079,'عَظيمُ يَا غَفُورُ','عَظيمُ يَا غَفُورُ',0,1,1.6,'ع000',9),(114080,'عَظَمَتِكَ','عَظَمَتِكَ',0,0,0.6667,'ع000',9),(114081,'عَظَمَتِكَ بِاَعْظَمِها','عَظَمَتِكَ بِاَعْظَمِها',0,1,1.7667,'ع000',9),(114082,'عَظَمَتِكَ بِاَعْظَمِها وَكُلُّ','عَظَمَتِكَ بِاَعْظَمِها وَكُلُّ',0,1,2,'ع000',9),(114083,'عَظَمَتِكَ عَظَيمَةٌ','عَظَمَتِكَ عَظَيمَةٌ',0,1,1.6667,'ع000',9),(114084,'عَظَمَتِكَ عَظَيمَةٌ اَللّـهُمَّ','عَظَمَتِكَ عَظَيمَةٌ اَللّـهُمَّ',0,1,2,'ع000',9),(114085,'عَظَمَتِهِ','عَظَمَتِهِ',0,0,0.6667,'ع000',9),(114086,'عَظَمَتِهِ اَلْحَمْدُ','عَظَمَتِهِ اَلْحَمْدُ',0,1,1.7,'ع000',9),(114087,'عَظَمَتِهِ اَلْحَمْدُ للهِ','عَظَمَتِهِ اَلْحَمْدُ للهِ',0,1,1.8667,'ع000',9),(114088,'عَظَيمَةٌ','عَظَيمَةٌ',0,0,0.6,'ع000',9),(114089,'عَظَيمَةٌ اَللّـهُمَّ','عَظَيمَةٌ اَللّـهُمَّ',0,1,1.7,'ع000',9),(114090,'عَظَيمَةٌ اَللّـهُمَّ اِنّي','عَظَيمَةٌ اَللّـهُمَّ اِنّي',0,1,1.9,'ع000',9),(114091,'عَظُمَ يا','عَظُمَ يا',0,1,1.3,'ع000',9),(114092,'عَظُمَ يا سَيِّدي','عَظُمَ يا سَيِّدي',0,1,1.5667,'ع000',9),(114093,'عَظَّمْتَهُ','عَظَّمْتَهُ',0,0,0.7333,'ع000',9),(114094,'عَظَّمْتَهُ وَكَرَّمْتَهُ','عَظَّمْتَهُ وَكَرَّمْتَهُ',0,1,1.8333,'ع000',9),(114095,'عَظَّمْتَهُ وَكَرَّمْتَهُ وَشَرَّفْتَهُ','عَظَّمْتَهُ وَكَرَّمْتَهُ وَشَرَّفْتَهُ',0,1,2,'ع000',9),(114096,'عَفَوْتَ عَنِ','عَفَوْتَ عَنِ',0,1,1.4333,'ع000',9),(114097,'عَفَوْتَ عَنِ الْمُذْنِبينَ','عَفَوْتَ عَنِ الْمُذْنِبينَ',0,1,1.9,'ع000',9),(114098,'عَفَوْتَ فَخَيْرُ','عَفَوْتَ فَخَيْرُ',0,1,1.5667,'ع000',9),(114099,'عَفَوْتَ فَخَيْرُ راحِمٍ','عَفَوْتَ فَخَيْرُ راحِمٍ',0,1,1.8,'ع000',9),(114100,'عَفَوْتَ فَمَنْ','عَفَوْتَ فَمَنْ',0,1,1.5,'ع000',9),(114101,'عَفَوْتَ فَمَنْ اَوْلى','عَفَوْتَ فَمَنْ اَوْلى',0,1,1.7333,'ع000',9),(114102,'عَفَوْتَ يا','عَفَوْتَ يا',0,1,1.3667,'ع000',9),(114103,'عَفَوْتَ يا رَبِّ','عَفَوْتَ يا رَبِّ',0,1,1.5667,'ع000',9),(114104,'عَفْوَكَ','عَفْوَكَ',0,0,0.5333,'ع000',9),(114105,'عَفْوَكَ عَنْ','عَفْوَكَ عَنْ',0,1,1.4333,'ع000',9),(114106,'عَفْوَكَ عَنْ ذَنْبي','عَفْوَكَ عَنْ ذَنْبي',0,1,1.6667,'ع000',9),(114107,'عَفْوُكَ','عَفْوُكَ',0,0,0.5333,'ع000',9),(114108,'عَفْوُكَ الْجَليلُ','عَفْوُكَ الْجَليلُ',0,1,1.6,'ع000',9),(114109,'عَفْوُكَ الْجَليلُ اَيْنَ','عَفْوُكَ الْجَليلُ اَيْنَ',0,1,1.8333,'ع000',9),(114110,'عَفْوُكَ سَيِّدي','عَفْوُكَ سَيِّدي',0,1,1.5333,'ع000',9),(114111,'عَفْوُكَ سَيِّدي اَنَا','عَفْوُكَ سَيِّدي اَنَا',0,1,1.7333,'ع000',9),(114112,'عَفْوِكَ','عَفْوِكَ',0,0,0.5333,'ع000',9),(114113,'عَفْوِكَ بَعْدَ','عَفْوِكَ بَعْدَ',0,1,1.5,'ع000',9),(114114,'عَفْوِكَ بَعْدَ قُدْرَتِكَ','عَفْوِكَ بَعْدَ قُدْرَتِكَ',0,1,1.8667,'ع000',9),(114115,'عَفْوِكَ بِمِقْدارِ','عَفْوِكَ بِمِقْدارِ',0,1,1.6333,'ع000',9),(114116,'عَفْوِكَ بِمِقْدارِ اَمَلي','عَفْوِكَ بِمِقْدارِ اَمَلي',0,1,1.8667,'ع000',9),(114117,'عَفْوِكَ قِيامي','عَفْوِكَ قِيامي',0,1,1.5,'ع000',9),(114118,'عَفْوِكَ قِيامي وَاِلى','عَفْوِكَ قِيامي وَاِلى',0,1,1.7333,'ع000',9),(114119,'عَفْوِكَ يا','عَفْوِكَ يا',0,1,1.3667,'ع000',9),(114120,'عَفْوِكَ يا حَليمُ','عَفْوِكَ يا حَليمُ',0,1,1.6,'ع000',9),(114121,'عَفْوِهِ','عَفْوِهِ',0,0,0.5333,'ع000',9),(114122,'عَفْوِهِ بَعْدَ','عَفْوِهِ بَعْدَ',0,1,1.5,'ع000',9),(114123,'عَفْوِهِ بَعْدَ قُدْرَتِهِ','عَفْوِهِ بَعْدَ قُدْرَتِهِ',0,1,1.8667,'ع000',9),(114124,'عَفْوِهِ وَكَرَمِهِ','عَفْوِهِ وَكَرَمِهِ',0,1,1.6333,'ع000',9),(114125,'عَفْوِهِ وَكَرَمِهِ مَعْرِفَتي','عَفْوِهِ وَكَرَمِهِ مَعْرِفَتي',0,1,2,'ع000',9),(114126,'عَفُْوكَ','عَفُْوكَ',0,0,0.5333,'ع000',9),(114127,'عَفُْوكَ وَلا','عَفُْوكَ وَلا',0,1,1.4333,'ع000',9),(114128,'عَفُْوكَ وَلا يَنْقُصُ','عَفُْوكَ وَلا يَنْقُصُ',0,1,1.7333,'ع000',9),(114129,'عَكَفَتْ','عَكَفَتْ',0,0,0.5333,'ع000',9),(114130,'عَكَفَتْ هِمَّتي','عَكَفَتْ هِمَّتي',0,1,1.5333,'ع000',9),(114131,'عَكَفَتْ هِمَّتي وَفيـما','عَكَفَتْ هِمَّتي وَفيـما',0,1,1.8,'ع000',9),(114132,'عَلا','عَلا',0,0,0.2667,'ع000',9),(114133,'عَلا فَلا','عَلا فَلا',0,1,1.3,'ع000',9),(114134,'عَلا فَلا شَيْءَ','عَلا فَلا شَيْءَ',0,1,1.5333,'ع000',9),(114135,'عَلاّمُ','عَلاّمُ',0,0,0.4667,'ع000',9),(114136,'عَلاّمُ allah\'ım','عَلاّمُ allah',0,1,1.5333,'ع450',9),(114137,'عَلاّمُ allah\'ım ey','عَلاّمُ allah ey',0,1,1.6333,'ع450',9),(114138,'عَلاّمُ الْغُيُوبِ','عَلاّمُ الْغُيُوبِ',0,1,1.6,'ع000',9),(114139,'عَلاّمُ الْغُيُوبِ تَسْتُرُ','عَلاّمُ الْغُيُوبِ تَسْتُرُ',0,1,1.9,'ع000',9),(114140,'عَلى اَئِمَّةِ','عَلى اَئِمَّةِ',0,1,1.4667,'ع000',9),(114141,'عَلى اَئِمَّةِ الْمُسْلِمينَ','عَلى اَئِمَّةِ الْمُسْلِمينَ',0,1,1.9333,'ع000',9),(114142,'عَلى اَحَدٍ','عَلى اَحَدٍ',0,1,1.3667,'ع000',9),(114143,'عَلى اَحَدٍ مِن','عَلى اَحَدٍ مِن',0,1,1.5,'ع000',9),(114144,'عَلى اَحَدٍ مِنَ','عَلى اَحَدٍ مِنَ',0,1,1.5333,'ع000',9),(114145,'عَلى اَعْمالِنا','عَلى اَعْمالِنا',0,1,1.5,'ع000',9),(114146,'عَلى اَعْمالِنا بَلْ','عَلى اَعْمالِنا بَلْ',0,1,1.6667,'ع000',9),(114147,'عَلى اَفْضَلِ','عَلى اَفْضَلِ',0,1,1.4333,'ع000',9),(114148,'عَلى اَفْضَلِ حالٍ','عَلى اَفْضَلِ حالٍ',0,1,1.6,'ع000',9),(114149,'عَلى اَنْفُسِهِمْ','عَلى اَنْفُسِهِمْ',0,1,1.5667,'ع000',9),(114150,'عَلى اَنْفُسِهِمْ وَاخْتِمْ','عَلى اَنْفُسِهِمْ وَاخْتِمْ',0,1,1.9,'ع000',9),(114151,'عَلى اَهْلِ','عَلى اَهْلِ',0,1,1.3667,'ع000',9),(114152,'عَلى اَهْلِ الْقُبُورِ','عَلى اَهْلِ الْقُبُورِ',0,1,1.7333,'ع000',9),(114153,'عَلى اَهْلِ مَمْلَكَتِكَ','عَلى اَهْلِ مَمْلَكَتِكَ',0,1,1.8,'ع000',9),(114154,'عَلى اِبْراهيمَ','عَلى اِبْراهيمَ',0,1,1.5,'ع000',9),(114155,'عَلى اِبْراهيمَ وَآلِ','عَلى اِبْراهيمَ وَآلِ',0,1,1.7,'ع000',9),(114156,'عَلى اِحْصائِها','عَلى اِحْصائِها',0,1,1.5,'ع000',9),(114157,'عَلى اِحْصائِها إلاّ','عَلى اِحْصائِها إلاّ',0,1,1.6667,'ع000',9),(114158,'عَلى اِحْصائِهِ','عَلى اِحْصائِهِ',0,1,1.5,'ع000',9),(114159,'عَلى اِحْصائِهِ إلاّ','عَلى اِحْصائِهِ إلاّ',0,1,1.6667,'ع000',9),(114160,'عَلى اِدْبارِ','عَلى اِدْبارِ',0,1,1.4333,'ع000',9),(114161,'عَلى اِدْبارِ اللَّيْلِ','عَلى اِدْبارِ اللَّيْلِ',0,1,1.7667,'ع000',9),(114162,'عَلى اِدْبارِ النَّهارِ','عَلى اِدْبارِ النَّهارِ',0,1,1.7667,'ع000',9),(114163,'عَلى اِقْبالِ','عَلى اِقْبالِ',0,1,1.4333,'ع000',9),(114164,'عَلى اِقْبالِ النَّهارِ','عَلى اِقْبالِ النَّهارِ',0,1,1.7667,'ع000',9),(114165,'عَلى بَسْطِ','عَلى بَسْطِ',0,1,1.3667,'ع000',9),(114166,'عَلى بَسْطِ لِساني','عَلى بَسْطِ لِساني',0,1,1.6,'ع000',9),(114167,'عَلى جَعْفَرِ','عَلى جَعْفَرِ',0,1,1.4333,'ع000',9),(114168,'عَلى جَعْفَرِ بْنِ','عَلى جَعْفَرِ بْنِ',0,1,1.6,'ع000',9),(114169,'عَلى حِلْمِكَ','عَلى حِلْمِكَ',0,1,1.4333,'ع000',9),(114170,'عَلى حِلْمِكَ بَعْدَ','عَلى حِلْمِكَ بَعْدَ',0,1,1.6667,'ع000',9),(114171,'عَلى حِلْمِهِ','عَلى حِلْمِهِ',0,1,1.4333,'ع000',9),(114172,'عَلى حِلْمِهِ بَعْدَ','عَلى حِلْمِهِ بَعْدَ',0,1,1.6667,'ع000',9),(114173,'عَلى خَلْقِكَ','عَلى خَلْقِكَ',0,1,1.4333,'ع000',9),(114174,'عَلى خَلْقِكَ وَآيَتِكَ','عَلى خَلْقِكَ وَآيَتِكَ',0,1,1.7667,'ع000',9),(114175,'عَلى ذلِكَ بِفَتْح','عَلى ذلِكَ بِفَتْح',0,1,1.6,'ع000',9),(114176,'عَلى ذلِكَ وَقُدْرَتِكَ','عَلى ذلِكَ وَقُدْرَتِكَ',0,1,1.7667,'ع000',9),(114177,'عَلى ذَنْبي','عَلى ذَنْبي',0,1,1.3667,'ع000',9),(114178,'عَلى ذَنْبي غَيْرُكَ','عَلى ذَنْبي غَيْرُكَ',0,1,1.6667,'ع000',9),(114179,'عَلى رَسُولِكَ وَخِيَرَتِكَ','عَلى رَسُولِكَ وَخِيَرَتِكَ',0,1,1.9,'ع000',9),(114180,'عَلى سَيِّدِهِ','عَلى سَيِّدِهِ',0,1,1.4667,'ع000',9),(114181,'عَلى سَيِّدِهِ اجْتَرى','عَلى سَيِّدِهِ اجْتَرى',0,1,1.7333,'ع000',9),(114182,'عَلى سِبْطَيِ','عَلى سِبْطَيِ',0,1,1.4333,'ع000',9),(114183,'عَلى سِبْطَيِ الرَّحْمَةِ','عَلى سِبْطَيِ الرَّحْمَةِ',0,1,1.8333,'ع000',9),(114184,'عَلى صالِحِ','عَلى صالِحِ',0,1,1.3667,'ع000',9),(114185,'عَلى صالِحِ ما','عَلى صالِحِ ما',0,1,1.4667,'ع000',9),(114186,'عَلى صِيامِهِ وَقِيامِهِ','عَلى صِيامِهِ وَقِيامِهِ',0,1,1.8,'ع000',13),(114187,'عَلى طُولِ','عَلى طُولِ',0,1,1.3333,'ع000',9),(114188,'عَلى طُولِ اَناتِهِ','عَلى طُولِ اَناتِهِ',0,1,1.6333,'ع000',9),(114189,'عَلى ظَهْري','عَلى ظَهْري',0,1,1.3667,'ع000',9),(114190,'عَلى ظَهْري اَنْظُرُ','عَلى ظَهْري اَنْظُرُ',0,1,1.6667,'ع000',9),(114191,'عَلى ظَهْرِ','عَلى ظَهْرِ',0,1,1.3667,'ع000',9),(114192,'عَلى ظَهْرِ الاَرْضِ','عَلى ظَهْرِ الاَرْضِ',0,1,1.6667,'ع000',9),(114193,'عَلى عَبْدٍ','عَلى عَبْدٍ',0,1,1.3667,'ع000',9),(114194,'عَلى عَبْدٍ لَئيمٍ','عَلى عَبْدٍ لَئيمٍ',0,1,1.6,'ع000',9),(114195,'عَلى عَدُوِّكَ','عَلى عَدُوِّكَ',0,1,1.4667,'ع000',9),(114196,'عَلى عَدُوِّكَ وَعَدُوِّنا','عَلى عَدُوِّكَ وَعَدُوِّنا',0,1,1.8667,'ع000',9),(114197,'عَلى عَفْوِهِ','عَلى عَفْوِهِ',0,1,1.4333,'ع000',9),(114198,'عَلى عَفْوِهِ بَعْدَ','عَلى عَفْوِهِ بَعْدَ',0,1,1.6667,'ع000',9),(114199,'عَلى عَليٍّ','عَلى عَليٍّ',0,1,1.3667,'ع000',9),(114200,'عَلى عَليٍّ اَميرِ','عَلى عَليٍّ اَميرِ',0,1,1.6,'ع000',9),(114201,'عَلى عَلِيِّ','عَلى عَلِيِّ',0,1,1.4,'ع000',15),(114202,'عَلى عَلِيِّ بْنِ','عَلى عَلِيِّ بْنِ',0,1,1.5667,'ع000',15),(114203,'عَلى عِبادِكَ','عَلى عِبادِكَ',0,1,1.4333,'ع000',9),(114204,'عَلى عِبادِكَ فيهِ','عَلى عِبادِكَ فيهِ',0,1,1.6,'ع000',9),(114205,'عَلى عِبادِكَ وَاُمَنائِكَ','عَلى عِبادِكَ وَاُمَنائِكَ',0,1,1.8667,'ع000',9),(114206,'عَلى فاطِمَةَ','عَلى فاطِمَةَ',0,1,1.4333,'ع000',9),(114207,'عَلى فاطِمَةَ بِنْتِ','عَلى فاطِمَةَ بِنْتِ',0,1,1.6667,'ع000',9),(114208,'عَلى فَضايِحي','عَلى فَضايِحي',0,1,1.4333,'ع000',9),(114209,'عَلى فَضايِحي عُيُونَ','عَلى فَضايِحي عُيُونَ',0,1,1.7,'ع000',9),(114210,'عَلى كُلِّ شَيْء','عَلى كُلِّ شَيْء',0,1,1.5333,'ع000',9),(114211,'عَلى ما اَحْصى','عَلى ما اَحْصى',0,1,1.4667,'ع000',9),(114212,'عَلى ما نَقَّيْتَ','عَلى ما نَقَّيْتَ',0,1,1.5667,'ع000',9),(114213,'عَلى ما يُريدُ','عَلى ما يُريدُ',0,1,1.4667,'ع000',9),(114214,'عَلى مَحارِمِكَ','عَلى مَحارِمِكَ',0,1,1.5,'ع000',9),(114215,'عَلى مَحارِمِكَ مَعْرِفَتي','عَلى مَحارِمِكَ مَعْرِفَتي',0,1,1.8667,'ع000',9),(114216,'عَلى مَسْأَلَتِكَ','عَلى مَسْأَلَتِكَ',0,1,1.5667,'ع000',9),(114217,'عَلى مَسْأَلَتِكَ مَعَ','عَلى مَسْأَلَتِكَ مَعَ',0,1,1.7333,'ع000',9),(114218,'عَلى مَعاصِي','عَلى مَعاصِي',0,1,1.4,'ع000',9),(114219,'عَلى مَعاصِي الْجَليلِ','عَلى مَعاصِي الْجَليلِ',0,1,1.7333,'ع000',9),(114220,'عَلى مَعْصِيَتِكَ','عَلى مَعْصِيَتِكَ',0,1,1.5667,'ع000',9),(114221,'عَلى مَعْصِيَتِكَ حِلْمُكَ','عَلى مَعْصِيَتِكَ حِلْمُكَ',0,1,1.8667,'ع000',9),(114222,'عَلى مَن','عَلى مَن',0,1,1.2667,'ع000',9),(114223,'عَلى مَن ظَلَمَها','عَلى مَن ظَلَمَها',0,1,1.5667,'ع000',9),(114224,'عَلى مَنْ','عَلى مَنْ',0,1,1.3,'ع000',9),(114225,'عَلى مَنْ شَرِكَ','عَلى مَنْ شَرِكَ',0,1,1.5333,'ع000',9),(114226,'عَلى مَنْ ظَلَمَهُ','عَلى مَنْ ظَلَمَهُ',0,1,1.6,'ع000',9),(114227,'عَلى مَنْ لا','عَلى مَنْ لا',0,1,1.4,'ع000',9),(114228,'عَلى مُحَمَّد وَآلِِ','عَلى مُحَمَّد وَآلِِ',0,1,1.6667,'ع000',9),(114229,'عَلى مُحَمَّدٍ بنِ','عَلى مُحَمَّدٍ بنِ',0,1,1.6,'ع000',9),(114230,'عَلى مُحَمَّدٍ عَبْدِكَ','عَلى مُحَمَّدٍ عَبْدِكَ',0,1,1.7667,'ع000',9),(114231,'عَلى مُحَمَّدٍ وآلِ','عَلى مُحَمَّدٍ وآلِ',0,1,1.6333,'ع000',9),(114232,'عَلى مُحَمَّدٍ وأهْلِ','عَلى مُحَمَّدٍ وأهْلِ',0,1,1.7,'ع000',9),(114233,'عَلى مُحَمَّدٍ وَآلِهِ','عَلى مُحَمَّدٍ وَآلِهِ',0,1,1.7333,'ع000',13),(114234,'عَلى مُحَمَّدٍ وَآلِِ','عَلى مُحَمَّدٍ وَآلِِ',0,1,1.7,'ع000',9),(114235,'عَلى مُحَمَّدِ','عَلى مُحَمَّدِ',0,1,1.4667,'ع000',9),(114236,'عَلى مُحَمَّدِ بْنِ','عَلى مُحَمَّدِ بْنِ',0,1,1.6333,'ع000',9),(114237,'عَلى مُوسى','عَلى مُوسى',0,1,1.3333,'ع000',9),(114238,'عَلى مُوسى وَهارُونَ','عَلى مُوسى وَهارُونَ',0,1,1.6667,'ع000',9),(114239,'عَلى مُوسَى','عَلى مُوسَى',0,1,1.3667,'ع000',9),(114240,'عَلى مُوسَى بْنِ','عَلى مُوسَى بْنِ',0,1,1.5333,'ع000',9),(114241,'عَلى مِثْلِ','عَلى مِثْلِ',0,1,1.3667,'ع000',9),(114242,'عَلى مِثْلِ حالي','عَلى مِثْلِ حالي',0,1,1.5333,'ع000',9),(114243,'عَلى نَفْسي بِما','عَلى نَفْسي بِما',0,1,1.5333,'ع000',9),(114244,'عَلى نَفْسي فَقَدْ','عَلى نَفْسي فَقَدْ',0,1,1.6,'ع000',9),(114245,'عَلى نَفْسي وَارْزُقْني','عَلى نَفْسي وَارْزُقْني',0,1,1.7667,'ع000',9),(114246,'عَلى نَفْسي وَديني','عَلى نَفْسي وَديني',0,1,1.6,'ع000',9),(114247,'عَلى نَفْسي وَما','عَلى نَفْسي وَما',0,1,1.5333,'ع000',9),(114248,'عَلى نَفْسِكَ','عَلى نَفْسِكَ',0,1,1.4333,'ع000',9),(114249,'عَلى نَفْسِكَ مِنَ','عَلى نَفْسِكَ مِنَ',0,1,1.6,'ع000',9),(114250,'عَلى نَفْسِهِ','عَلى نَفْسِهِ',0,1,1.4333,'ع000',9),(114251,'عَلى نَفْسِهِ وَلا','عَلى نَفْسِهِ وَلا',0,1,1.6,'ع000',9),(114252,'عَلى نُوحٍ','عَلى نُوحٍ',0,1,1.3333,'ع000',9),(114253,'عَلى نُوحٍ فِى','عَلى نُوحٍ فِى',0,1,1.4667,'ع000',9),(114254,'عَلى وَلِىِّ','عَلى وَلِىِّ',0,1,1.4,'ع000',9),(114255,'عَلى وَلِىِّ اَمْرِكَ','عَلى وَلِىِّ اَمْرِكَ',0,1,1.7,'ع000',9),(114256,'عَلى وُجُوهِنا','عَلى وُجُوهِنا',0,1,1.4667,'ع000',9),(114257,'عَليمٌ 1','عَليمٌ 1',0,1,1.2667,'ع000',9),(114258,'عَليمٌ 1 münezzehtir','عَليمٌ 1 münezzehtir',0,1,1.6667,'ع5236',9),(114259,'عَليٍّ','عَليٍّ',0,0,0.4,'ع000',9),(114260,'عَليٍّ اَميرِ','عَليٍّ اَميرِ',0,1,1.4333,'ع000',9),(114261,'عَليٍّ اَميرِ الْمُؤْمِنينَ','عَليٍّ اَميرِ الْمُؤْمِنينَ',0,1,1.9,'ع000',9),(114262,'عَليَّ ارْحَمْ','عَليَّ ارْحَمْ',0,1,1.4667,'ع000',9),(114263,'عَليَّ ارْحَمْ اَيْ','عَليَّ ارْحَمْ اَيْ',0,1,1.6333,'ع000',9),(114264,'عَلَى الآدَمِيّينَ','عَلَى الآدَمِيّينَ',0,1,1.6,'ع000',9),(114265,'عَلَى الآدَمِيّينَ مِنْ','عَلَى الآدَمِيّينَ مِنْ',0,1,1.7667,'ع000',9),(114266,'عَلَى الاَوَّلينَ','عَلَى الاَوَّلينَ',0,1,1.5667,'ع000',9),(114267,'عَلَى الاَوَّلينَ وَالآخِرِينَ','عَلَى الاَوَّلينَ وَالآخِرِينَ',0,1,2,'ع000',9),(114268,'عَلَى الشُّهُورِ','عَلَى الشُّهُورِ',0,1,1.5333,'ع000',9),(114269,'عَلَى الشُّهُورِ وَهُوَ','عَلَى الشُّهُورِ وَهُوَ',0,1,1.7667,'ع000',9),(114270,'عَلَى الصِّدّيقَةِ','عَلَى الصِّدّيقَةِ',0,1,1.6,'ع000',9),(114271,'عَلَى الصِّدّيقَةِ الطّاهِرَةِ','عَلَى الصِّدّيقَةِ الطّاهِرَةِ',0,1,2,'ع000',9),(114272,'عَلَى النّارِ','عَلَى النّارِ',0,1,1.4333,'ع000',9),(114273,'عَلَى النّارِ فَلا','عَلَى النّارِ فَلا',0,1,1.6,'ع000',9),(114274,'عَلَى النَّبِيِّ','عَلَى النَّبِيِّ',0,1,1.5333,'ع000',9),(114275,'عَلَى النَّبِيِّ يا','عَلَى النَّبِيِّ يا',0,1,1.6333,'ع000',9),(114276,'عَلَى الْحَسَنِ','عَلَى الْحَسَنِ',0,1,1.5,'ع000',9),(114277,'عَلَى الْحَسَنِ بْنِ','عَلَى الْحَسَنِ بْنِ',0,1,1.6667,'ع000',9),(114278,'عَلَى الْحَسَنِ وَالْحُسَيْنِ','عَلَى الْحَسَنِ وَالْحُسَيْنِ',0,1,1.9667,'ع000',9),(114279,'عَلَى الْحَقِّ','عَلَى الْحَقِّ',0,1,1.4667,'ع000',9),(114280,'عَلَى الْحَقِّ فِى','عَلَى الْحَقِّ فِى',0,1,1.6,'ع000',9),(114281,'عَلَى الْخَلَفِ','عَلَى الْخَلَفِ',0,1,1.5,'ع000',9),(114282,'عَلَى الْخَلَفِ مِنْ','عَلَى الْخَلَفِ مِنْ',0,1,1.6667,'ع000',9),(114283,'عَلَى الْعالَمينَ','عَلَى الْعالَمينَ',0,1,1.5667,'ع000',9),(114284,'عَلَى الْعالَمينَ بِرِسالاتِكَ','عَلَى الْعالَمينَ بِرِسالاتِكَ',0,1,2,'ع000',9),(114285,'عَلَى الْفِراشِ','عَلَى الْفِراشِ',0,1,1.5,'ع000',9),(114286,'عَلَى الْفِراشِ تُقَلِّبُني','عَلَى الْفِراشِ تُقَلِّبُني',0,1,1.9,'ع000',9),(114287,'عَلَى الْقاسِمِ','عَلَى الْقاسِمِ',0,1,1.5,'ع000',9),(114288,'عَلَى الْقاسِمِ وَالطّاهِرِ','عَلَى الْقاسِمِ وَالطّاهِرِ',0,1,1.9,'ع000',9),(114289,'عَلَى الْمُذْنِبينَ','عَلَى الْمُذْنِبينَ',0,1,1.6333,'ع000',9),(114290,'عَلَى الْمُذْنِبينَ ما','عَلَى الْمُذْنِبينَ ما',0,1,1.7333,'ع000',9),(114291,'عَلَى الْمُغْتَسَلِ','عَلَى الْمُغْتَسَلِ',0,1,1.6333,'ع000',9),(114292,'عَلَى الْمُغْتَسَلِ يُقَلِّبُني','عَلَى الْمُغْتَسَلِ يُقَلِّبُني',0,1,2,'ع000',9),(114293,'عَلَى اُمِّ','عَلَى اُمِّ',0,1,1.3667,'ع000',9),(114294,'عَلَى اُمِّ كُلْثُومَ','عَلَى اُمِّ كُلْثُومَ',0,1,1.7,'ع000',9),(114295,'عَلَى ذُرِّيَّةِ','عَلَى ذُرِّيَّةِ',0,1,1.5333,'ع000',9),(114296,'عَلَى ذُرِّيَّةِ نَبِيِّكَ','عَلَى ذُرِّيَّةِ نَبِيِّكَ',0,1,1.8667,'ع000',9),(114297,'عَلَى رُقَيَّةَ','عَلَى رُقَيَّةَ',0,1,1.5,'ع000',9),(114298,'عَلَى رُقَيَّةَ بِنْتِ','عَلَى رُقَيَّةَ بِنْتِ',0,1,1.7333,'ع000',9),(114299,'عَلَيَّ التَّبِعاتِ','عَلَيَّ التَّبِعاتِ',0,1,1.6333,'ع000',9),(114300,'عَلَيَّ التَّبِعاتِ وَتَغْفِرُها','عَلَيَّ التَّبِعاتِ وَتَغْفِرُها',0,1,2,'ع000',9),(114301,'عَلَيَّ بَعْدَهُ','عَلَيَّ بَعْدَهُ',0,1,1.5333,'ع000',9),(114302,'عَلَيَّ بَعْدَهُ اَبَداً','عَلَيَّ بَعْدَهُ اَبَداً',0,1,1.8,'ع000',9),(114303,'عَلَيَّ بَلْ','عَلَيَّ بَلْ',0,1,1.4,'ع000',9),(114304,'عَلَيَّ بَلْ لأَِنَّكَ','عَلَيَّ بَلْ لأَِنَّكَ',0,1,1.7333,'ع000',9),(114305,'عَلَيَّ بِالصَّلاةِ','عَلَيَّ بِالصَّلاةِ',0,1,1.6333,'ع000',9),(114306,'عَلَيَّ بِالصَّلاةِ الَّتي','عَلَيَّ بِالصَّلاةِ الَّتي',0,1,1.8667,'ع000',9),(114307,'عَلَيَّ بِجَميعِ','عَلَيَّ بِجَميعِ',0,1,1.5333,'ع000',9),(114308,'عَلَيَّ بِجَميعِ حَوائِجي','عَلَيَّ بِجَميعِ حَوائِجي',0,1,1.8333,'ع000',9),(114309,'عَلَيَّ بِجُودِكَ','عَلَيَّ بِجُودِكَ',0,1,1.5667,'ع000',9),(114310,'عَلَيَّ بِجُودِكَ وَكَرَمِكَ','عَلَيَّ بِجُودِكَ وَكَرَمِكَ',0,1,1.9333,'ع000',9),(114311,'عَلَيَّ بِعَفْوِكَ','عَلَيَّ بِعَفْوِكَ',0,1,1.6,'ع000',9),(114312,'عَلَيَّ بِعَفْوِكَ اَيْ','عَلَيَّ بِعَفْوِكَ اَيْ',0,1,1.7667,'ع000',9),(114313,'عَلَيَّ بِعَفْوِكَ وَجَلِّلْني','عَلَيَّ بِعَفْوِكَ وَجَلِّلْني',0,1,2,'ع000',9),(114314,'عَلَيَّ بِفَكَاكِ','عَلَيَّ بِفَكَاكِ',0,1,1.5667,'ع000',9),(114315,'عَلَيَّ بِفَكَاكِ رَقَبَتي','عَلَيَّ بِفَكَاكِ رَقَبَتي',0,1,1.8667,'ع000',9),(114316,'عَلَيَّ بِهِ','عَلَيَّ بِهِ',0,1,1.4,'ع000',9),(114317,'عَلَيَّ بِهِ اِنَّكَ','عَلَيَّ بِهِ اِنَّكَ',0,1,1.6667,'ع000',9),(114318,'عَلَيَّ حَتّى','عَلَيَّ حَتّى',0,1,1.4333,'ع000',9),(114319,'عَلَيَّ حَتّى لا','عَلَيَّ حَتّى لا',0,1,1.5333,'ع000',9),(114320,'عَلَيَّ رِزْقي','عَلَيَّ رِزْقي',0,1,1.4667,'ع000',9),(114321,'عَلَيَّ رِزْقي وَتُؤدِّي','عَلَيَّ رِزْقي وَتُؤدِّي',0,1,1.8,'ع000',9),(114322,'عَلَيَّ في دارِ','عَلَيَّ في دارِ',0,1,1.5,'ع000',9),(114323,'عَلَيَّ فَقَدْ','عَلَيَّ فَقَدْ',0,1,1.4667,'ع000',9),(114324,'عَلَيَّ فَقَدْ عَصَيْتُكَ','عَلَيَّ فَقَدْ عَصَيْتُكَ',0,1,1.8333,'ع000',9),(114325,'عَلَيَّ فَلا','عَلَيَّ فَلا',0,1,1.4,'ع000',9),(114326,'عَلَيَّ فَلا اُجازيهِ','عَلَيَّ فَلا اُجازيهِ',0,1,1.7,'ع000',9),(114327,'عَلَيَّ فَمَا','عَلَيَّ فَمَا',0,1,1.4333,'ع000',9),(114328,'عَلَيَّ فَمَا اسْتَحْيَيْتُ','عَلَيَّ فَمَا اسْتَحْيَيْتُ',0,1,1.9,'ع000',9),(114329,'عَلَيَّ كُلَّ','عَلَيَّ كُلَّ',0,1,1.4333,'ع000',9),(114330,'عَلَيَّ كُلَّ عَورَةٍ','عَلَيَّ كُلَّ عَورَةٍ',0,1,1.7,'ع000',9),(114331,'عَلَيَّ مَحْموُلاً','عَلَيَّ مَحْموُلاً',0,1,1.6,'ع000',9),(114332,'عَلَيَّ مَحْموُلاً قَدْ','عَلَيَّ مَحْموُلاً قَدْ',0,1,1.7667,'ع000',9),(114333,'عَلَيَّ مَمْدُوداً','عَلَيَّ مَمْدُوداً',0,1,1.6,'ع000',9),(114334,'عَلَيَّ مَمْدُوداً عَلَى','عَلَيَّ مَمْدُوداً عَلَى',0,1,1.8,'ع000',9),(114335,'عَلَيَّ مَنْ','عَلَيَّ مَنْ',0,1,1.4,'ع000',9),(114336,'عَلَيَّ مَنْ لا','عَلَيَّ مَنْ لا',0,1,1.5,'ع000',9),(114337,'عَلَيَّ مَنْقُولاً','عَلَيَّ مَنْقُولاً',0,1,1.6,'ع000',9),(114338,'عَلَيَّ مَنْقُولاً قَدْ','عَلَيَّ مَنْقُولاً قَدْ',0,1,1.7667,'ع000',9),(114339,'عَلَيَّ مِنْكَ','عَلَيَّ مِنْكَ',0,1,1.4667,'ع000',9),(114340,'عَلَيَّ مِنْكَ واقِيَةً','عَلَيَّ مِنْكَ واقِيَةً',0,1,1.7667,'ع000',9),(114341,'عَلَيَّ نُعاساً','عَلَيَّ نُعاساً',0,1,1.5,'ع000',9),(114342,'عَلَيَّ نُعاساً اِذا','عَلَيَّ نُعاساً اِذا',0,1,1.6667,'ع000',9),(114343,'عَلَيَّ وَارْزُقْني','عَلَيَّ وَارْزُقْني',0,1,1.6333,'ع000',9),(114344,'عَلَيَّ وَارْزُقْني مِنْ','عَلَيَّ وَارْزُقْني مِنْ',0,1,1.8,'ع000',9),(114345,'عَلَيَّ وَانْصُرْني','عَلَيَّ وَانْصُرْني',0,1,1.6333,'ع000',9),(114346,'عَلَيَّ وَانْصُرْني عَلَيْهِمْ','عَلَيَّ وَانْصُرْني عَلَيْهِمْ',0,1,2,'ع000',9),(114347,'عَلَيَّ وَاَساَلُكَ','عَلَيَّ وَاَساَلُكَ',0,1,1.6333,'ع000',9),(114348,'عَلَيَّ وَاَساَلُكَ اَنْ','عَلَيَّ وَاَساَلُكَ اَنْ',0,1,1.8,'ع000',9),(114349,'عَلَيَّ وَعَلى','عَلَيَّ وَعَلى',0,1,1.4667,'ع000',9),(114350,'عَلَيَّ وَعَلى والِديَّ','عَلَيَّ وَعَلى والِديَّ',0,1,1.7667,'ع000',9),(114351,'عَلَيَّ وَلا','عَلَيَّ وَلا',0,1,1.4,'ع000',9),(114352,'عَلَيَّ وَلا تُعْرِضَ','عَلَيَّ وَلا تُعْرِضَ',0,1,1.7,'ع000',9),(114353,'عَلَيَّ وَلِلنّاسِ','عَلَيَّ وَلِلنّاسِ',0,1,1.6,'ع000',9),(114354,'عَلَيَّ وَلِلنّاسِ قِبَلي','عَلَيَّ وَلِلنّاسِ قِبَلي',0,1,1.8333,'ع000',9),(114355,'عَلَيَّ وَهُوَ','عَلَيَّ وَهُوَ',0,1,1.4667,'ع000',9),(114356,'عَلَيَّ وَهُوَ شَهْرُ','عَلَيَّ وَهُوَ شَهْرُ',0,1,1.7,'ع000',9),(114357,'عَلَيَّ وَيُسْرِعُني','عَلَيَّ وَيُسْرِعُني',0,1,1.6667,'ع000',9),(114358,'عَلَيَّ وَيُسْرِعُني اِلَى','عَلَيَّ وَيُسْرِعُني اِلَى',0,1,1.8667,'ع000',9),(114359,'عَلَيَّ يا','عَلَيَّ يا',0,1,1.3333,'ع000',9),(114360,'عَلَيَّ يا رَبِّ','عَلَيَّ يا رَبِّ',0,1,1.5333,'ع000',9),(114361,'عَلَيْكَ اَحَدٌ','عَلَيْكَ اَحَدٌ',0,1,1.5,'ع000',9),(114362,'عَلَيْكَ اَحَدٌ في','عَلَيْكَ اَحَدٌ في',0,1,1.6,'ع000',9),(114363,'عَلَيْكَ بَلْ','عَلَيْكَ بَلْ',0,1,1.4333,'ع000',9),(114364,'عَلَيْكَ بَلْ لَكَ','عَلَيْكَ بَلْ لَكَ',0,1,1.6,'ع000',9),(114365,'عَلَيْكَ سَهْلٌ','عَلَيْكَ سَهْلٌ',0,1,1.5,'ع000',9),(114366,'عَلَيْكَ سَهْلٌ يَسيرٌ','عَلَيْكَ سَهْلٌ يَسيرٌ',0,1,1.7333,'ع000',9),(114367,'عَلَيْكَ فيـما','عَلَيْكَ فيـما',0,1,1.4667,'ع000',9),(114368,'عَلَيْكَ فيـما قَصَدْتُ','عَلَيْكَ فيـما قَصَدْتُ',0,1,1.7667,'ع000',9),(114369,'عَلَيْكَ فَلَمْ','عَلَيْكَ فَلَمْ',0,1,1.5,'ع000',9),(114370,'عَلَيْكَ فَلَمْ يَمْنَعْكَ','عَلَيْكَ فَلَمْ يَمْنَعْكَ',0,1,1.8667,'ع000',9),(114371,'عَلَيْكَ مُعَوَّلي','عَلَيْكَ مُعَوَّلي',0,1,1.6,'ع000',9),(114372,'عَلَيْكَ مُعَوَّلي وَمُعْتَمَدي','عَلَيْكَ مُعَوَّلي وَمُعْتَمَدي',0,1,2,'ع000',9),(114373,'عَلَيْكَ مُعْتَمَدي','عَلَيْكَ مُعْتَمَدي',0,1,1.6333,'ع000',9),(114374,'عَلَيْكَ مُعْتَمَدي وَمُعَوَّلي','عَلَيْكَ مُعْتَمَدي وَمُعَوَّلي',0,1,2,'ع000',9),(114375,'عَلَيْكَ مُنَّ','عَلَيْكَ مُنَّ',0,1,1.4667,'ع000',9),(114376,'عَلَيْكَ مُنَّ عَلَيَّ','عَلَيْكَ مُنَّ عَلَيَّ',0,1,1.7333,'ع000',9),(114377,'عَلَيْكَ مِن','عَلَيْكَ مِن',0,1,1.4,'ع000',9),(114378,'عَلَيْكَ مِن خَلْقِكَ','عَلَيْكَ مِن خَلْقِكَ',0,1,1.7,'ع000',9),(114379,'عَلَيْكَ وَالثِّقَةَ','عَلَيْكَ وَالثِّقَةَ',0,1,1.6667,'ع000',9),(114380,'عَلَيْكَ وَالثِّقَةَ بِكَ','عَلَيْكَ وَالثِّقَةَ بِكَ',0,1,1.8333,'ع000',9),(114381,'عَلَيْكَ وَبِحَقِّكَ','عَلَيْكَ وَبِحَقِّكَ',0,1,1.6667,'ع000',9),(114382,'عَلَيْكَ وَبِحَقِّكَ الْعَظيمِ','عَلَيْكَ وَبِحَقِّكَ الْعَظيمِ',0,1,2,'ع000',9),(114383,'عَلَيْكَ وَبِحُبِّيَ','عَلَيْكَ وَبِحُبِّيَ',0,1,1.6667,'ع000',9),(114384,'عَلَيْكَ وَبِحُبِّيَ النَّبِيَّ','عَلَيْكَ وَبِحُبِّيَ النَّبِيَّ',0,1,2,'ع000',9),(114385,'عَلَيْكَ وَحُبّي','عَلَيْكَ وَحُبّي',0,1,1.5333,'ع000',9),(114386,'عَلَيْكَ وَحُبّي لَكَ','عَلَيْكَ وَحُبّي لَكَ',0,1,1.7,'ع000',9),(114387,'عَلَيْكَ وَدَعَوْتَني','عَلَيْكَ وَدَعَوْتَني',0,1,1.7,'ع000',9),(114388,'عَلَيْكَ وَدَعَوْتَني اِلَيْكَ','عَلَيْكَ وَدَعَوْتَني اِلَيْكَ',0,1,2,'ع000',9),(114389,'عَلَيْكَ وَلَعَلَّ','عَلَيْكَ وَلَعَلَّ',0,1,1.6,'ع000',9),(114390,'عَلَيْكَ وَلَعَلَّ الَّذي','عَلَيْكَ وَلَعَلَّ الَّذي',0,1,1.8333,'ع000',9),(114391,'عَلَيْكَ وَلَمْ','عَلَيْكَ وَلَمْ',0,1,1.5,'ع000',9),(114392,'عَلَيْكَ وَلَمْ يُرْضِكَ','عَلَيْكَ وَلَمْ يُرْضِكَ',0,1,1.8,'ع000',9),(114393,'عَلَيْنا بِآلائِكَ','عَلَيْنا بِآلائِكَ',0,1,1.6,'ع000',9),(114394,'عَلَيْنا بِآلائِكَ فَسُبْحانَكَ','عَلَيْنا بِآلائِكَ فَسُبْحانَكَ',0,1,2,'ع000',9),(114395,'عَلَيْنا بِما','عَلَيْنا بِما',0,1,1.4333,'ع000',9),(114396,'عَلَيْنا بِما اَنْتَ','عَلَيْنا بِما اَنْتَ',0,1,1.6667,'ع000',9),(114397,'عَلَيْنا فَاِنّا','عَلَيْنا فَاِنّا',0,1,1.5333,'ع000',9),(114398,'عَلَيْنا فَاِنّا مُحْتاجُونَ','عَلَيْنا فَاِنّا مُحْتاجُونَ',0,1,1.9333,'ع000',9),(114399,'عَلَيْنا فَصَلِّ','عَلَيْنا فَصَلِّ',0,1,1.5333,'ع000',9),(114400,'عَلَيْنا فَصَلِّ عَلى','عَلَيْنا فَصَلِّ عَلى',0,1,1.7,'ع000',9),(114401,'عَلَيْنا لأَِنَّكَ','عَلَيْنا لأَِنَّكَ',0,1,1.6,'ع000',9),(114402,'عَلَيْنا لأَِنَّكَ اَهْلُ','عَلَيْنا لأَِنَّكَ اَهْلُ',0,1,1.8333,'ع000',9),(114403,'عَلَيْنا مُسْتَغْفِرينَ','عَلَيْنا مُسْتَغْفِرينَ',0,1,1.7667,'ع000',9),(114404,'عَلَيْنا مُسْتَغْفِرينَ وَاغْفِرْ','عَلَيْنا مُسْتَغْفِرينَ وَاغْفِرْ',0,1,2,'ع000',9),(114405,'عَلَيْنا مِنْ','عَلَيْنا مِنْ',0,1,1.4333,'ع000',9),(114406,'عَلَيْنا مِنْ فَضْلِكَ','عَلَيْنا مِنْ فَضْلِكَ',0,1,1.7333,'ع000',9),(114407,'عَلَيْنا وَدَعَوْناكَ','عَلَيْنا وَدَعَوْناكَ',0,1,1.7,'ع000',9),(114408,'عَلَيْنا وَدَعَوْناكَ وَنَحْنُ','عَلَيْنا وَدَعَوْناكَ وَنَحْنُ',0,1,2,'ع000',9),(114409,'عَلَيْنا وَعَلَى','عَلَيْنا وَعَلَى',0,1,1.5333,'ع000',9),(114410,'عَلَيْنا وَعَلَى الْمُذْنِبينَ','عَلَيْنا وَعَلَى الْمُذْنِبينَ',0,1,2,'ع000',9),(114411,'عَلَيْها','عَلَيْها',0,0,0.5333,'ع000',9),(114412,'عَلَيْها اَحَدٌ','عَلَيْها اَحَدٌ',0,1,1.5,'ع000',9),(114413,'عَلَيْها اَحَدٌ مِنْ','عَلَيْها اَحَدٌ مِنْ',0,1,1.6667,'ع000',9),(114414,'عَلَيْها شِقْوَتي','عَلَيْها شِقْوَتي',0,1,1.5667,'ع000',9),(114415,'عَلَيْها شِقْوَتي وَغَرَّني','عَلَيْها شِقْوَتي وَغَرَّني',0,1,1.9,'ع000',9),(114416,'عَلَيْها غَبَرَةٌ','عَلَيْها غَبَرَةٌ',0,1,1.5667,'ع000',9),(114417,'عَلَيْها غَبَرَةٌ تَرْهَقُها','عَلَيْها غَبَرَةٌ تَرْهَقُها',0,1,1.9333,'ع000',9),(114418,'عَلَيْهِ allah\'ım','عَلَيْهِ allah',0,1,1.5667,'ع450',9),(114419,'عَلَيْهِ allah\'ım ramazan','عَلَيْهِ allah ramazan',0,1,1.8333,'ع456525',9),(114420,'عَلَيْهِ الأَصْواتُ','عَلَيْهِ الأَصْواتُ',0,1,1.6333,'ع000',9),(114421,'عَلَيْهِ الأَصْواتُ وَلا','عَلَيْهِ الأَصْواتُ وَلا',0,1,1.8,'ع000',9),(114422,'عَلَيْهِ بِاَفْضَلِ','عَلَيْهِ بِاَفْضَلِ',0,1,1.6333,'ع000',9),(114423,'عَلَيْهِ بِاَفْضَلِ عَوْنِكَ','عَلَيْهِ بِاَفْضَلِ عَوْنِكَ',0,1,1.9333,'ع000',9),(114424,'عَلَيْهِ بِفَضْلِ','عَلَيْهِ بِفَضْلِ',0,1,1.5667,'ع000',9),(114425,'عَلَيْهِ بِفَضْلِ اِحْسانِكَ','عَلَيْهِ بِفَضْلِ اِحْسانِكَ',0,1,1.9333,'ع000',9),(114426,'عَلَيْهِ حامِداً','عَلَيْهِ حامِداً',0,1,1.5333,'ع000',9),(114427,'عَلَيْهِ حامِداً وَاَذْكُرُهُ','عَلَيْهِ حامِداً وَاَذْكُرُهُ',0,1,1.9667,'ع000',9),(114428,'عَلَيْهِ خافِيَةٌ','عَلَيْهِ خافِيَةٌ',0,1,1.5667,'ع000',9),(114429,'عَلَيْهِ خافِيَةٌ فِي','عَلَيْهِ خافِيَةٌ فِي',0,1,1.7,'ع000',9),(114430,'عَلَيْهِ شَيءٌ','عَلَيْهِ شَيءٌ',0,1,1.4667,'ع000',9),(114431,'عَلَيْهِ شَيءٌ فِي','عَلَيْهِ شَيءٌ فِي',0,1,1.6,'ع000',9),(114432,'عَلَيْهِ نِعْمَتَكَ','عَلَيْهِ نِعْمَتَكَ',0,1,1.6333,'ع000',9),(114433,'عَلَيْهِ نِعْمَتَكَ وَرَضيتَ','عَلَيْهِ نِعْمَتَكَ وَرَضيتَ',0,1,1.9333,'ع000',9),(114434,'عَلَيْهِ وآلِهِ اَدْنَى','عَلَيْهِ وآلِهِ اَدْنَى',0,1,1.7667,'ع000',9),(114435,'عَلَيْهِ وآلِهِ اَفْضَلَ','عَلَيْهِ وآلِهِ اَفْضَلَ',0,1,1.8,'ع000',9),(114436,'عَلَيْهِ وَآلِهِ السَّلامُ','عَلَيْهِ وَآلِهِ السَّلامُ',0,1,1.8667,'ع000',9),(114437,'عَلَيْهِ وَآلِهِ اَبَداً','عَلَيْهِ وَآلِهِ اَبَداً',0,1,1.8,'ع000',9),(114438,'عَلَيْهِ وَآلِهِ اَللّـهُمَّ','عَلَيْهِ وَآلِهِ اَللّـهُمَّ',0,1,1.9333,'ع000',9),(114439,'عَلَيْهِ وَآلِهِ مَعَ','عَلَيْهِ وَآلِهِ مَعَ',0,1,1.7,'ع000',9),(114440,'عَلَيْهِ وَآلِهِ وَانْقُلْني','عَلَيْهِ وَآلِهِ وَانْقُلْني',0,1,1.9333,'ع000',9),(114441,'عَلَيْهِ وَآلِهِ وَعَلَيْهِمْ','عَلَيْهِ وَآلِهِ وَعَلَيْهِمْ',0,1,1.9667,'ع000',9),(114442,'عَلَيْهِ وَآلِهِ وَغَيْبَةَ','عَلَيْهِ وَآلِهِ وَغَيْبَةَ',0,1,1.9,'ع000',9),(114443,'عَلَيْهِ وَآلِهِ وَفي','عَلَيْهِ وَآلِهِ وَفي',0,1,1.7,'ع000',9),(114444,'عَلَيْهِ وَابْعَثْني','عَلَيْهِ وَابْعَثْني',0,1,1.6667,'ع000',9),(114445,'عَلَيْهِ وَابْعَثْني اِذا','عَلَيْهِ وَابْعَثْني اِذا',0,1,1.8333,'ع000',9),(114446,'عَلَيْهِ وَاَبْرِىءْ','عَلَيْهِ وَاَبْرِىءْ',0,1,1.6667,'ع000',9),(114447,'عَلَيْهِ وَاَبْرِىءْ قَلْبي','عَلَيْهِ وَاَبْرِىءْ قَلْبي',0,1,1.9,'ع000',9),(114448,'عَلَيْهِ وَتَوَفَّني','عَلَيْهِ وَتَوَفَّني',0,1,1.6667,'ع000',9),(114449,'عَلَيْهِ وَتَوَفَّني اِذا','عَلَيْهِ وَتَوَفَّني اِذا',0,1,1.8333,'ع000',9),(114450,'عَلَيْهِ وَسَلِّمُوا','عَلَيْهِ وَسَلِّمُوا',0,1,1.6667,'ع000',9),(114451,'عَلَيْهِ وَسَلِّمُوا تَسْليماً','عَلَيْهِ وَسَلِّمُوا تَسْليماً',0,1,2,'ع000',9),(114452,'عَلَيْهِ وَعَلى اَهْلِ','عَلَيْهِ وَعَلى اَهْلِ',0,1,1.7333,'ع000',9),(114453,'عَلَيْهِ وَعَلَيْهِمْ اَجْمَعينَ','عَلَيْهِ وَعَلَيْهِمْ اَجْمَعينَ',0,1,2,'ع000',9),(114454,'عَلَيْهِ وَعَلَيْهِمْ اِعْطِفْ','عَلَيْهِ وَعَلَيْهِمْ اِعْطِفْ',0,1,2,'ع000',9),(114455,'عَلَيْهِ وَعَلَيْهِمْ وَالسَّلامُ','عَلَيْهِ وَعَلَيْهِمْ وَالسَّلامُ',0,1,2,'ع000',9),(114456,'عَلَيْهِ وَعَلَيْهِمْ وَرَحْمَةُ','عَلَيْهِ وَعَلَيْهِمْ وَرَحْمَةُ',0,1,2,'ع000',9),(114457,'عَلَيْهِ وَغِناكَ','عَلَيْهِ وَغِناكَ',0,1,1.5667,'ع000',9),(114458,'عَلَيْهِ وَغِناكَ عَنْهُ','عَلَيْهِ وَغِناكَ عَنْهُ',0,1,1.8,'ع000',9),(114459,'عَلَيْهِمُ السَّلامُ وَلا','عَلَيْهِمُ السَّلامُ وَلا',0,1,1.8333,'ع000',9),(114460,'عَلَيْهِمْ اَهْلُ','عَلَيْهِمْ اَهْلُ',0,1,1.5667,'ع000',9),(114461,'عَلَيْهِمْ اَهْلُ السَّماواتِ','عَلَيْهِمْ اَهْلُ السَّماواتِ',0,1,1.9667,'ع000',9),(114462,'عَلَيْهِمْ بِتَحَنُّنِ','عَلَيْهِمْ بِتَحَنُّنِ',0,1,1.7333,'ع000',9),(114463,'عَلَيْهِمْ بِتَحَنُّنِ رَأفَتِكَ','عَلَيْهِمْ بِتَحَنُّنِ رَأفَتِكَ',0,1,2,'ع000',9),(114464,'عَلَيْهِمْ نَصْرَكَ','عَلَيْهِمْ نَصْرَكَ',0,1,1.6333,'ع000',9),(114465,'عَلَيْهِمْ نَصْرَكَ يا','عَلَيْهِمْ نَصْرَكَ يا',0,1,1.7333,'ع000',9),(114466,'عَلَيْهِمْ وَاَقِرَّ','عَلَيْهِمْ وَاَقِرَّ',0,1,1.6667,'ع000',9),(114467,'عَلَيْهِمْ وَاَقِرَّ عَيْني','عَلَيْهِمْ وَاَقِرَّ عَيْني',0,1,1.9,'ع000',9),(114468,'عَلَيْهِمْ وَبِحَقِّهِمْ','عَلَيْهِمْ وَبِحَقِّهِمْ',0,1,1.8,'ع000',9),(114469,'عَلَيْهِمْ وَبِحَقِّهِمْ عَلَيْكَ','عَلَيْهِمْ وَبِحَقِّهِمْ عَلَيْكَ',0,1,2,'ع000',9),(114470,'عَلَيْهِمْ وَعَلى','عَلَيْهِمْ وَعَلى',0,1,1.5667,'ع000',9),(114471,'عَلَيْهِمْ وَعَلى اَجْسادِهِمْ','عَلَيْهِمْ وَعَلى اَجْسادِهِمْ',0,1,2,'ع000',9),(114472,'عَلَيْهِمْ وَفَرِّغْني','عَلَيْهِمْ وَفَرِّغْني',0,1,1.7333,'ع000',9),(114473,'عَلَيْهِمْ وَفَرِّغْني فيهِ','عَلَيْهِمْ وَفَرِّغْني فيهِ',0,1,1.9,'ع000',9),(114474,'عَلِمْتُ','عَلِمْتُ',0,0,0.5333,'ع000',9),(114475,'عَلِمْتُ مِنْهُ','عَلِمْتُ مِنْهُ',0,1,1.5,'ع000',9),(114476,'عَلِمْتُ مِنْهُ وَما','عَلِمْتُ مِنْهُ وَما',0,1,1.6667,'ع000',9),(114477,'عَلِمْنا','عَلِمْنا',0,0,0.5333,'ع000',9),(114478,'عَلِمْنا ما','عَلِمْنا ما',0,1,1.3667,'ع000',9),(114479,'عَلِمْنا ما نَسْتَوْجِبُ','عَلِمْنا ما نَسْتَوْجِبُ',0,1,1.8,'ع000',9),(114480,'عَلِيٍّ','عَلِيٍّ',0,0,0.4667,'ع000',15),(114481,'عَلِيٍّ اِمامِ','عَلِيٍّ اِمامِ',0,1,1.4667,'ع000',9),(114482,'عَلِيٍّ اِمامِ الْمُسْلِمينَ','عَلِيٍّ اِمامِ الْمُسْلِمينَ',0,1,1.9333,'ع000',9),(114483,'عَلِيٍّ وَالْخَلَفِ','عَلِيٍّ وَالْخَلَفِ',0,1,1.6333,'ع000',9),(114484,'عَلِيٍّ وَالْخَلَفِ الْهادي','عَلِيٍّ وَالْخَلَفِ الْهادي',0,1,1.9,'ع000',9),(114485,'عَلِيٍّ وَجَعْفَرِ','عَلِيٍّ وَجَعْفَرِ',0,1,1.6,'ع000',9),(114486,'عَلِيٍّ وَجَعْفَرِ بْنِ','عَلِيٍّ وَجَعْفَرِ بْنِ',0,1,1.7667,'ع000',9),(114487,'عَلِيٍّ وَعَلِيِّ','عَلِيٍّ وَعَلِيِّ',0,1,1.5667,'ع000',9),(114488,'عَلِيٍّ وَعَلِيِّ بْنِ','عَلِيٍّ وَعَلِيِّ بْنِ',0,1,1.7333,'ع000',9),(114489,'عَلِيُّ','عَلِيُّ',0,0,0.4667,'ع000',9),(114490,'عَلِيُّ يَا','عَلِيُّ يَا',0,1,1.3667,'ع000',9),(114491,'عَلِيُّ يَا عَظيمُ','عَلِيُّ يَا عَظيمُ',0,1,1.6,'ع000',9),(114492,'عَلِيِّ بْنِ مُحَمَّدٍ','عَلِيِّ بْنِ مُحَمَّدٍ',0,1,1.7333,'ع000',9),(114493,'عَلِيِّ بْنِ مُوسى','عَلِيِّ بْنِ مُوسى',0,1,1.6,'ع000',9),(114494,'عَلَّمْتَهُ','عَلَّمْتَهُ',0,0,0.7333,'ع000',9),(114495,'عَلَّمْتَهُ وَاَنَا','عَلَّمْتَهُ وَاَنَا',0,1,1.6333,'ع000',9),(114496,'عَلَّمْتَهُ وَاَنَا الضّالُّ','عَلَّمْتَهُ وَاَنَا الضّالُّ',0,1,1.9333,'ع000',9),(114497,'عَمَلاً','عَمَلاً',0,0,0.4667,'ع000',9),(114498,'عَمَلاً بِطاعَتِكَ','عَمَلاً بِطاعَتِكَ',0,1,1.6,'ع000',9),(114499,'عَمَلاً بِطاعَتِكَ وَتَوَفَّنا','عَمَلاً بِطاعَتِكَ وَتَوَفَّنا',0,1,2,'ع000',9),(114500,'عَمَلي','عَمَلي',0,0,0.4,'ع000',9),(114501,'عَمَلي اُرْضيكَ','عَمَلي اُرْضيكَ',0,1,1.5,'ع000',9),(114502,'عَمَلي اُرْضيكَ وَما','عَمَلي اُرْضيكَ وَما',0,1,1.6667,'ع000',9),(114503,'عَمَلي بِأَحْسَنِهِ','عَمَلي بِأَحْسَنِهِ',0,1,1.6333,'ع000',9),(114504,'عَمَلي بِأَحْسَنِهِ وَاجْعَلْ','عَمَلي بِأَحْسَنِهِ وَاجْعَلْ',0,1,1.9667,'ع000',9),(114505,'عَمَلي خالِصاً','عَمَلي خالِصاً',0,1,1.4667,'ع000',9),(114506,'عَمَلي خالِصاً لَكَ','عَمَلي خالِصاً لَكَ',0,1,1.6333,'ع000',9),(114507,'عَمَلي سَيِّدي','عَمَلي سَيِّدي',0,1,1.4667,'ع000',9),(114508,'عَمَلي سَيِّدي اِلَيْكَ','عَمَلي سَيِّدي اِلَيْكَ',0,1,1.7667,'ع000',9),(114509,'عَمَلي في','عَمَلي في',0,1,1.3,'ع000',9),(114510,'عَمَلي في جَنْبِ','عَمَلي في جَنْبِ',0,1,1.5333,'ع000',9),(114511,'عَمَلي فَاَعْطِني','عَمَلي فَاَعْطِني',0,1,1.5667,'ع000',9),(114512,'عَمَلي فَاَعْطِني مِنْ','عَمَلي فَاَعْطِني مِنْ',0,1,1.7333,'ع000',9),(114513,'عَمَلي فَاِنَّ','عَمَلي فَاِنَّ',0,1,1.4667,'ع000',9),(114514,'عَمَلي فَاِنَّ كَرَمَكَ','عَمَلي فَاِنَّ كَرَمَكَ',0,1,1.7667,'ع000',9),(114515,'عَمَلي فَقَدْ','عَمَلي فَقَدْ',0,1,1.4333,'ع000',9),(114516,'عَمَلي فَقَدْ جَعَلْتُ','عَمَلي فَقَدْ جَعَلْتُ',0,1,1.7333,'ع000',9),(114517,'عَمَلي وَاَدِمْ','عَمَلي وَاَدِمْ',0,1,1.5,'ع000',9),(114518,'عَمَلي وَاَدِمْ لي','عَمَلي وَاَدِمْ لي',0,1,1.6,'ع000',9),(114519,'عَمَلي وَحِلْمَكَ','عَمَلي وَحِلْمَكَ',0,1,1.5667,'ع000',9),(114520,'عَمَلي وَحِلْمَكَ عَنْ','عَمَلي وَحِلْمَكَ عَنْ',0,1,1.7333,'ع000',9),(114521,'عَمَلي وَطَهِّرْني','عَمَلي وَطَهِّرْني',0,1,1.6,'ع000',9),(114522,'عَمَلي وَطَهِّرْني مِنَ','عَمَلي وَطَهِّرْني مِنَ',0,1,1.7667,'ع000',9),(114523,'عَمَلَهُ','عَمَلَهُ',0,0,0.5333,'ع000',9),(114524,'عَمَلَهُ وَاَتْمَمْتَ','عَمَلَهُ وَاَتْمَمْتَ',0,1,1.7,'ع000',9),(114525,'عَمَلَهُ وَاَتْمَمْتَ عَلَيْهِ','عَمَلَهُ وَاَتْمَمْتَ عَلَيْهِ',0,1,2,'ع000',9),(114526,'عَمَلِيَ','عَمَلِيَ',0,0,0.5333,'ع000',9),(114527,'عَمَلِيَ الَّذي','عَمَلِيَ الَّذي',0,1,1.5,'ع000',9),(114528,'عَمَلِيَ الَّذي لَوْلا','عَمَلِيَ الَّذي لَوْلا',0,1,1.7333,'ع000',9),(114529,'عَمِلُوا','عَمِلُوا',0,0,0.5333,'ع000',9),(114530,'عَمِلُوا يَوْمَ','عَمِلُوا يَوْمَ',0,1,1.5,'ع000',9),(114531,'عَمِلُوا يَوْمَ الْقِيامَةِ','عَمِلُوا يَوْمَ الْقِيامَةِ',0,1,1.9,'ع000',9),(114532,'عَمِلْتُ','عَمِلْتُ',0,0,0.5333,'ع000',9),(114533,'عَمِلْتُ سُوءاً','عَمِلْتُ سُوءاً',0,1,1.5,'ع000',9),(114534,'عَمِلْتُ سُوءاً وَظَلَمْتُ','عَمِلْتُ سُوءاً وَظَلَمْتُ',0,1,1.8667,'ع000',9),(114535,'عَمّا','عَمّا',0,0,0.3333,'ع000',9),(114536,'عَمّا في','عَمّا في',0,1,1.2667,'ع000',9),(114537,'عَمّا في اَيْدي','عَمّا في اَيْدي',0,1,1.5,'ع000',9),(114538,'عَمّا يَلِجُ','عَمّا يَلِجُ',0,1,1.4,'ع000',9),(114539,'عَمّا يَلِجُ فِى','عَمّا يَلِجُ فِى',0,1,1.5333,'ع000',9),(114540,'عَمّا يَنْزِلُ','عَمّا يَنْزِلُ',0,1,1.4667,'ع000',9),(114541,'عَمّا يَنْزِلُ مِنَ','عَمّا يَنْزِلُ مِنَ',0,1,1.6333,'ع000',9),(114542,'عَمَّنْ','عَمَّنْ',0,0,0.4667,'ع000',9),(114543,'عَمَّنْ اَحْسَنَ','عَمَّنْ اَحْسَنَ',0,1,1.5333,'ع000',9),(114544,'عَمَّنْ اَحْسَنَ بِكَ','عَمَّنْ اَحْسَنَ بِكَ',0,1,1.7,'ع000',9),(114545,'عَمَّنْ سِواكَ','عَمَّنْ سِواكَ',0,1,1.4667,'ع000',9),(114546,'عَمَّنْ سِواكَ حَتّى','عَمَّنْ سِواكَ حَتّى',0,1,1.6667,'ع000',9),(114547,'عَمَّنْ سِواكَ غِناً','عَمَّنْ سِواكَ غِناً',0,1,1.6667,'ع000',9),(114548,'عَمَّنْ ظَلَمْنا','عَمَّنْ ظَلَمْنا',0,1,1.5333,'ع000',9),(114549,'عَمَّنْ ظَلَمْنا وَقَدْ','عَمَّنْ ظَلَمْنا وَقَدْ',0,1,1.7667,'ع000',9),(114550,'عَنِ','عَنِ',0,0,0.2667,'ع000',9),(114551,'عَنِ الذَّنْبِ','عَنِ الذَّنْبِ',0,1,1.4667,'ع000',9),(114552,'عَنِ الذَّنْبِ كَرَماً','عَنِ الذَّنْبِ كَرَماً',0,1,1.7333,'ع000',9),(114553,'عَنِ الْقُنُوطِ','عَنِ الْقُنُوطِ',0,1,1.5,'ع000',9),(114554,'عَنِ الْقُنُوطِ لَقَنَطْتُ','عَنِ الْقُنُوطِ لَقَنَطْتُ',0,1,1.8667,'ع000',9),(114555,'عَنِ الْكَثيرِ','عَنِ الْكَثيرِ',0,1,1.4667,'ع000',9),(114556,'عَنِ الْكَثيرِ اِقْبَلْ','عَنِ الْكَثيرِ اِقْبَلْ',0,1,1.7667,'ع000',9),(114557,'عَنِ الْمُذْنِبينَ','عَنِ الْمُذْنِبينَ',0,1,1.6,'ع000',9),(114558,'عَنِ الْمُذْنِبينَ قَبْلي','عَنِ الْمُذْنِبينَ قَبْلي',0,1,1.8333,'ع000',9),(114559,'عَنّا بِعَمَلٍ','عَنّا بِعَمَلٍ',0,1,1.4667,'ع000',9),(114560,'عَنّا بِعَمَلٍ قَبيحٍ','عَنّا بِعَمَلٍ قَبيحٍ',0,1,1.7,'ع000',9),(114561,'عَنّا فَاَدْرِكْنا','عَنّا فَاَدْرِكْنا',0,1,1.6,'ع000',9),(114562,'عَنّا فَاَدْرِكْنا ما','عَنّا فَاَدْرِكْنا ما',0,1,1.7,'ع000',9),(114563,'عَنّا فَاِنَّكَ','عَنّا فَاِنَّكَ',0,1,1.5,'ع000',9),(114564,'عَنّا فَاِنَّكَ اَوْلى','عَنّا فَاِنَّكَ اَوْلى',0,1,1.7333,'ع000',9),(114565,'عَنّا وَعَنْهُمْ','عَنّا وَعَنْهُمْ',0,1,1.5333,'ع000',9),(114566,'عَنّا وَعَنْهُمْ وَعَنْ','عَنّا وَعَنْهُمْ وَعَنْ',0,1,1.7667,'ع000',9),(114567,'عَنّي اَمانَتي','عَنّي اَمانَتي',0,1,1.4667,'ع000',9),(114568,'عَنّي اَمانَتي وَدَيْني','عَنّي اَمانَتي وَدَيْني',0,1,1.7667,'ع000',9),(114569,'عَنّي بَلْ','عَنّي بَلْ',0,1,1.3333,'ع000',9),(114570,'عَنّي بَلْ لِثِقَتي','عَنّي بَلْ لِثِقَتي',0,1,1.6333,'ع000',9),(114571,'عَنّي بِاَسْماعِ','عَنّي بِاَسْماعِ',0,1,1.5333,'ع000',9),(114572,'عَنّي بِاَسْماعِ وَاَبْصارِ','عَنّي بِاَسْماعِ وَاَبْصارِ',0,1,1.9,'ع000',9),(114573,'عَنّي حَتّى','عَنّي حَتّى',0,1,1.3667,'ع000',9),(114574,'عَنّي حَتّى كَأَنّي','عَنّي حَتّى كَأَنّي',0,1,1.6333,'ع000',9),(114575,'عَنّي دَيْني','عَنّي دَيْني',0,1,1.4,'ع000',9),(114576,'عَنّي دَيْني وَضَعْ','عَنّي دَيْني وَضَعْ',0,1,1.6333,'ع000',9),(114577,'عَنّي صَبْراً','عَنّي صَبْراً',0,1,1.4333,'ع000',9),(114578,'عَنّي صَبْراً وَاْحتِساباً','عَنّي صَبْراً وَاْحتِساباً',0,1,1.8667,'ع000',9),(114579,'عَنّي عَتَبْتُ','عَنّي عَتَبْتُ',0,1,1.4667,'ع000',9),(114580,'عَنّي عَتَبْتُ بِجَهْلي','عَنّي عَتَبْتُ بِجَهْلي',0,1,1.7667,'ع000',9),(114581,'عَنّي فيهِ','عَنّي فيهِ',0,1,1.3333,'ع000',13),(114582,'عَنّي فيهِ السُّوءَ','عَنّي فيهِ السُّوءَ',0,1,1.6333,'ع000',9),(114583,'عَنّي فيهِ النُّعاسَ','عَنّي فيهِ النُّعاسَ',0,1,1.6667,'ع000',9),(114584,'عَنّي فَواسَوْاَتا','عَنّي فَواسَوْاَتا',0,1,1.6,'ع000',9),(114585,'عَنّي فَواسَوْاَتا عَلى','عَنّي فَواسَوْاَتا عَلى',0,1,1.7667,'ع000',9),(114586,'عَنّي فَيا','عَنّي فَيا',0,1,1.3333,'ع000',9),(114587,'عَنّي فَيا مَوْلايَ','عَنّي فَيا مَوْلايَ',0,1,1.6333,'ع000',9),(114588,'عَنّي ما','عَنّي ما',0,1,1.2667,'ع000',9),(114589,'عَنّي ما اَخافُ','عَنّي ما اَخافُ',0,1,1.5,'ع000',9),(114590,'عَنّي ما اَكْرَهُ','عَنّي ما اَكْرَهُ',0,1,1.5667,'ع000',9),(114591,'عَنّي هُوَ','عَنّي هُوَ',0,1,1.3333,'ع000',9),(114592,'عَنّي هُوَ خَيْرٌ','عَنّي هُوَ خَيْرٌ',0,1,1.5667,'ع000',9),(114593,'عَنّي وَاغْفِرْ','عَنّي وَاغْفِرْ',0,1,1.5,'ع000',9),(114594,'عَنّي وَاغْفِرْ لي','عَنّي وَاغْفِرْ لي',0,1,1.6,'ع000',9),(114595,'عَنّي وَاقْبَلْ','عَنّي وَاقْبَلْ',0,1,1.5,'ع000',9),(114596,'عَنّي وَاقْبَلْ مِنّي','عَنّي وَاقْبَلْ مِنّي',0,1,1.7,'ع000',9),(114597,'عَنّي وَالْحَمْدُ','عَنّي وَالْحَمْدُ',0,1,1.5667,'ع000',9),(114598,'عَنّي وَالْحَمْدُ للهِ','عَنّي وَالْحَمْدُ للهِ',0,1,1.7333,'ع000',9),(114599,'عَنّي وَتَرْحَمَني','عَنّي وَتَرْحَمَني',0,1,1.6,'ع000',9),(114600,'عَنّي وَتَرْحَمَني وَلا','عَنّي وَتَرْحَمَني وَلا',0,1,1.7667,'ع000',9),(114601,'عَنّي وَقَدْ','عَنّي وَقَدْ',0,1,1.4,'ع000',9),(114602,'عَنّي وَقَدْ اَوْجَبْتَ','عَنّي وَقَدْ اَوْجَبْتَ',0,1,1.7667,'ع000',9),(114603,'عَنّي وَيَدْعُوني','عَنّي وَيَدْعُوني',0,1,1.5667,'ع000',9),(114604,'عَنّي وَيَدْعُوني اِلى','عَنّي وَيَدْعُوني اِلى',0,1,1.7333,'ع000',9),(114605,'عَنّي وِزْري','عَنّي وِزْري',0,1,1.4,'ع000',9),(114606,'عَنّي وِزْري وَلا','عَنّي وِزْري وَلا',0,1,1.5667,'ع000',9),(114607,'عَنّي يا سَيِّدي','عَنّي يا سَيِّدي',0,1,1.5333,'ع000',9),(114608,'عَنّي يا مَنْ','عَنّي يا مَنْ',0,1,1.4333,'ع000',9),(114609,'عَنَّا الدَّيْنَ','عَنَّا الدَّيْنَ',0,1,1.5333,'ع000',9),(114610,'عَنَّا الدَّيْنَ وَاَغْنِنا','عَنَّا الدَّيْنَ وَاَغْنِنا',0,1,1.9,'ع000',9),(114611,'عَنَّا السَّلامَ','عَنَّا السَّلامَ',0,1,1.5333,'ع000',9),(114612,'عَنَّا السَّلامَ اَللّـهُمَّ','عَنَّا السَّلامَ اَللّـهُمَّ',0,1,1.9333,'ع000',9),(114613,'عَنِّي','عَنِّي',0,0,0.4,'ع000',9),(114614,'عَنِّي الْكَثيرَ','عَنِّي الْكَثيرَ',0,1,1.5333,'ع000',9),(114615,'عَنِّي الْكَثيرَ اِنَّكَ','عَنِّي الْكَثيرَ اِنَّكَ',0,1,1.8,'ع000',9),(114616,'عَنِّيَ','عَنِّيَ',0,0,0.4667,'ع000',9),(114617,'عَنِّيَ الدَّيْنَ','عَنِّيَ الدَّيْنَ',0,1,1.5667,'ع000',9),(114618,'عَنِّيَ الدَّيْنَ وَالظُّلاماتِ','عَنِّيَ الدَّيْنَ وَالظُّلاماتِ',0,1,2,'ع000',9),(114619,'عَنْ اَبْوابِنا','عَنْ اَبْوابِنا',0,1,1.5,'ع000',9),(114620,'عَنْ اَبْوابِنا وَقَدْ','عَنْ اَبْوابِنا وَقَدْ',0,1,1.7333,'ع000',9),(114621,'عَنْ اُمَّتِهِ','عَنْ اُمَّتِهِ',0,1,1.4667,'ع000',9),(114622,'عَنْ اُمَّتِهِ اَللّـهُمَّ','عَنْ اُمَّتِهِ اَللّـهُمَّ',0,1,1.8667,'ع000',9),(114623,'عَنْ بابِكَ','عَنْ بابِكَ',0,1,1.3667,'ع000',9),(114624,'عَنْ بابِكَ طَرَدْتَني','عَنْ بابِكَ طَرَدْتَني',0,1,1.7333,'ع000',9),(114625,'عَنْ تَكَلُّفِ','عَنْ تَكَلُّفِ',0,1,1.4667,'ع000',9),(114626,'عَنْ تَكَلُّفِ ما','عَنْ تَكَلُّفِ ما',0,1,1.5667,'ع000',9),(114627,'عَنْ تَمَلُّقِكَ','عَنْ تَمَلُّقِكَ',0,1,1.5333,'ع000',9),(114628,'عَنْ تَمَلُّقِكَ لِما','عَنْ تَمَلُّقِكَ لِما',0,1,1.7,'ع000',9),(114629,'عَنْ تَمَلُّقِكَ لِمَا','عَنْ تَمَلُّقِكَ لِمَا',0,1,1.7333,'ع000',9),(114630,'عَنْ تَوْبيخي','عَنْ تَوْبيخي',0,1,1.4333,'ع000',9),(114631,'عَنْ تَوْبيخي بِكَرَمِ','عَنْ تَوْبيخي بِكَرَمِ',0,1,1.7333,'ع000',9),(114632,'عَنْ جَميعِ','عَنْ جَميعِ',0,1,1.3667,'ع000',9),(114633,'عَنْ جَميعِ مَحارِمَكَ','عَنْ جَميعِ مَحارِمَكَ',0,1,1.7333,'ع000',9),(114634,'عَنْ جَوابِكَ','عَنْ جَوابِكَ',0,1,1.4333,'ع000',9),(114635,'عَنْ جَوابِكَ لِساني','عَنْ جَوابِكَ لِساني',0,1,1.6667,'ع000',9),(114636,'عَنْ جُرْمي','عَنْ جُرْمي',0,1,1.3667,'ع000',9),(114637,'عَنْ جُرْمي وَتُقْبِلَ','عَنْ جُرْمي وَتُقْبِلَ',0,1,1.7333,'ع000',9),(114638,'عَنْ حِفْظِ','عَنْ حِفْظِ',0,1,1.3667,'ع000',9),(114639,'عَنْ حِفْظِ شَيْء','عَنْ حِفْظِ شَيْء',0,1,1.5667,'ع000',9),(114640,'عَنْ خَطيئَتي','عَنْ خَطيئَتي',0,1,1.4333,'ع000',9),(114641,'عَنْ خَطيئَتي وَتَصْفَحَ','عَنْ خَطيئَتي وَتَصْفَحَ',0,1,1.8,'ع000',9),(114642,'عَنْ خَطيـئَتي','عَنْ خَطيـئَتي',0,1,1.4667,'ع000',9),(114643,'عَنْ خَطيـئَتي وَصَفْحَكَ','عَنْ خَطيـئَتي وَصَفْحَكَ',0,1,1.8333,'ع000',9),(114644,'عَنْ خَلْقِ','عَنْ خَلْقِ',0,1,1.3667,'ع000',9),(114645,'عَنْ خَلْقِ شَيْء','عَنْ خَلْقِ شَيْء',0,1,1.5667,'ع000',9),(114646,'عَنْ خَلْقِكَ','عَنْ خَلْقِكَ',0,1,1.4333,'ع000',9),(114647,'عَنْ خَلْقِكَ إلاّ','عَنْ خَلْقِكَ إلاّ',0,1,1.6,'ع000',9),(114648,'عَنْ خَلْقِكَ وَعَلى','عَنْ خَلْقِكَ وَعَلى',0,1,1.6667,'ع000',9),(114649,'عَنْ ذَنْبي','عَنْ ذَنْبي',0,1,1.3667,'ع000',9),(114650,'عَنْ ذَنْبي وَتَجاوُزَكَ','عَنْ ذَنْبي وَتَجاوُزَكَ',0,1,1.8,'ع000',9),(114651,'عَنْ سَيِّئاتِهِمْ','عَنْ سَيِّئاتِهِمْ',0,1,1.6,'ع000',9),(114652,'عَنْ سَيِّئاتِهِمْ وَأنْ','عَنْ سَيِّئاتِهِمْ وَأنْ',0,1,1.8,'ع000',9),(114653,'عَنْ شَيءٍ','عَنْ شَيءٍ',0,1,1.3333,'ع000',9),(114654,'عَنْ شَيءٍ اَعْطِ','عَنْ شَيءٍ اَعْطِ',0,1,1.5667,'ع000',9),(114655,'عَنْ شِمالي','عَنْ شِمالي',0,1,1.3667,'ع000',9),(114656,'عَنْ شِمالي اِذِ','عَنْ شِمالي اِذِ',0,1,1.5333,'ع000',9),(114657,'عَنْ طَلَبِ','عَنْ طَلَبِ',0,1,1.3667,'ع000',9),(114658,'عَنْ طَلَبِ الدُّنْيا','عَنْ طَلَبِ الدُّنْيا',0,1,1.7,'ع000',9),(114659,'عَنْ ظُلْمي','عَنْ ظُلْمي',0,1,1.3667,'ع000',9),(114660,'عَنْ ظُلْمي وَتُنْجِحَ','عَنْ ظُلْمي وَتُنْجِحَ',0,1,1.7333,'ع000',9),(114661,'عَنْ ظُلْمي وَجُرْمي','عَنْ ظُلْمي وَجُرْمي',0,1,1.6667,'ع000',9),(114662,'عَنْ ظُلْمي وَسِتْرَكَ','عَنْ ظُلْمي وَسِتْرَكَ',0,1,1.7333,'ع000',9),(114663,'عَنْ عَوْنِكَ','عَنْ عَوْنِكَ',0,1,1.4333,'ع000',9),(114664,'عَنْ عَوْنِكَ وَرَحْمَتِكَ','عَنْ عَوْنِكَ وَرَحْمَتِكَ',0,1,1.8667,'ع000',9),(114665,'عَنْ عِلْمِ','عَنْ عِلْمِ',0,1,1.3667,'ع000',9),(114666,'عَنْ عِلْمِ شَيءٍ','عَنْ عِلْمِ شَيءٍ',0,1,1.5667,'ع000',9),(114667,'عَنْ فِعْلِكَ','عَنْ فِعْلِكَ',0,1,1.4333,'ع000',9),(114668,'عَنْ فِعْلِكَ وَلا','عَنْ فِعْلِكَ وَلا',0,1,1.6,'ع000',9),(114669,'عَنْ قَبيحِ','عَنْ قَبيحِ',0,1,1.3667,'ع000',9),(114670,'عَنْ قَبيحِ عَمَلي','عَنْ قَبيحِ عَمَلي',0,1,1.6,'ع000',9),(114671,'عَنْ قَبيحِ ما','عَنْ قَبيحِ ما',0,1,1.4667,'ع000',9),(114672,'عَنْ قُدْرَتِكَ','عَنْ قُدْرَتِكَ',0,1,1.5,'ع000',9),(114673,'عَنْ قُدْرَتِكَ يا','عَنْ قُدْرَتِكَ يا',0,1,1.6,'ع000',9),(114674,'عَنْ كَثيرِ','عَنْ كَثيرِ',0,1,1.3667,'ع000',9),(114675,'عَنْ كَثيرِ جُرْمي','عَنْ كَثيرِ جُرْمي',0,1,1.6,'ع000',9),(114676,'عَنْ كُلِّ مَكْرُوبٍ','عَنْ كُلِّ مَكْرُوبٍ',0,1,1.6667,'ع000',9),(114677,'عَنْ مَحارِمِكَ','عَنْ مَحارِمِكَ',0,1,1.5,'ع000',9),(114678,'عَنْ مَحارِمِكَ مَعَ','عَنْ مَحارِمِكَ مَعَ',0,1,1.6667,'ع000',9),(114679,'عَنْ مَعاصيكَ','عَنْ مَعاصيكَ',0,1,1.4333,'ع000',9),(114680,'عَنْ مَعاصيكَ وَبَيِّضْ','عَنْ مَعاصيكَ وَبَيِّضْ',0,1,1.7667,'ع000',9),(114681,'عَنْ مَغْرَمِنا','عَنْ مَغْرَمِنا',0,1,1.5,'ع000',9),(114682,'عَنْ مَغْرَمِنا وَاجْبُرْ','عَنْ مَغْرَمِنا وَاجْبُرْ',0,1,1.8333,'ع000',9),(114683,'عَنْ مُجازاةِ','عَنْ مُجازاةِ',0,1,1.4333,'ع000',9),(114684,'عَنْ مُجازاةِ الْمُذْنِبينَ','عَنْ مُجازاةِ الْمُذْنِبينَ',0,1,1.9,'ع000',9),(114685,'عَنْ مُكافاةِ','عَنْ مُكافاةِ',0,1,1.4333,'ع000',9),(114686,'عَنْ مُكافاةِ الْمُقَصِّرينَ','عَنْ مُكافاةِ الْمُقَصِّرينَ',0,1,1.9333,'ع000',9),(114687,'عَنْ مُكافاتِ','عَنْ مُكافاتِ',0,1,1.4333,'ع000',9),(114688,'عَنْ مُكافاتِ الْمُقَصِّرينَ','عَنْ مُكافاتِ الْمُقَصِّرينَ',0,1,1.9333,'ع000',9),(114689,'عَنْ يَميني','عَنْ يَميني',0,1,1.3667,'ع000',9),(114690,'عَنْ يَميني وَاُخْرى','عَنْ يَميني وَاُخْرى',0,1,1.6667,'ع000',9),(114691,'عَنْكَ','عَنْكَ',0,0,0.4,'ع000',9),(114692,'عَنْكَ بِالصِّدْقِ','عَنْكَ بِالصِّدْقِ',0,1,1.6,'ع000',9),(114693,'عَنْكَ بِالصِّدْقِ وَعَلى','عَنْكَ بِالصِّدْقِ وَعَلى',0,1,1.8333,'ع000',9),(114694,'عَنْكَ فَقَلَيْتَني','عَنْكَ فَقَلَيْتَني',0,1,1.6333,'ع000',9),(114695,'عَنْكَ فَقَلَيْتَني اَوْ','عَنْكَ فَقَلَيْتَني اَوْ',0,1,1.8,'ع000',9),(114696,'عَنْكَ وَاِنْ','عَنْكَ وَاِنْ',0,1,1.4333,'ع000',9),(114697,'عَنْكَ وَاِنْ كُنّا','عَنْكَ وَاِنْ كُنّا',0,1,1.6333,'ع000',9),(114698,'عَنْكَ وَتَتَحَبَّبُ','عَنْكَ وَتَتَحَبَّبُ',0,1,1.6667,'ع000',9),(114699,'عَنْكَ وَتَتَحَبَّبُ اِلَيَّ','عَنْكَ وَتَتَحَبَّبُ اِلَيَّ',0,1,1.9333,'ع000',9),(114700,'عَنْكَ وَلا','عَنْكَ وَلا',0,1,1.3667,'ع000',9),(114701,'عَنْكَ وَلا خَرَجَ','عَنْكَ وَلا خَرَجَ',0,1,1.6,'ع000',9),(114702,'عَنْها وَارْزُقْني','عَنْها وَارْزُقْني',0,1,1.6,'ع000',9),(114703,'عَنْها وَارْزُقْني حَجَّ','عَنْها وَارْزُقْني حَجَّ',0,1,1.8,'ع000',9),(114704,'عَنْهُ','عَنْهُ',0,0,0.4,'ع000',9),(114705,'عَنْهُ بَرٌّ','عَنْهُ بَرٌّ',0,1,1.4,'ع000',9),(114706,'عَنْهُ بَرٌّ وَلا','عَنْهُ بَرٌّ وَلا',0,1,1.5667,'ع000',9),(114707,'عَنْهُ فَبَلِّغْناهُ','عَنْهُ فَبَلِّغْناهُ',0,1,1.6667,'ع000',9),(114708,'عَنْهُ فَبَلِّغْناهُ اَللّـهُمَّ','عَنْهُ فَبَلِّغْناهُ اَللّـهُمَّ',0,1,2,'ع000',9),(114709,'عَنْهُ قَديمٌ','عَنْهُ قَديمٌ',0,1,1.4333,'ع000',9),(114710,'عَنْهُ قَديمٌ وَهُوَ','عَنْهُ قَديمٌ وَهُوَ',0,1,1.6667,'ع000',9),(114711,'عَنْهُ مِثْقالُ','عَنْهُ مِثْقالُ',0,1,1.5,'ع000',9),(114712,'عَنْهُ مِثْقالُ ذَرَّةٍ','عَنْهُ مِثْقالُ ذَرَّةٍ',0,1,1.7667,'ع000',9),(114713,'عَنْهُ وَاجْعَلْ','عَنْهُ وَاجْعَلْ',0,1,1.5333,'ع000',9),(114714,'عَنْهُ وَاجْعَلْ ذلِكَ','عَنْهُ وَاجْعَلْ ذلِكَ',0,1,1.7333,'ع000',9),(114715,'عَنْهُ وَاَحْيَيْتَهُ','عَنْهُ وَاَحْيَيْتَهُ',0,1,1.7,'ع000',9),(114716,'عَنْهُ وَاَحْيَيْتَهُ حَياةً','عَنْهُ وَاَحْيَيْتَهُ حَياةً',0,1,1.9333,'ع000',9),(114717,'عَنْهُ وَحاجَتي','عَنْهُ وَحاجَتي',0,1,1.5,'ع000',9),(114718,'عَنْهُ وَحاجَتي اِلَيْهِ','عَنْهُ وَحاجَتي اِلَيْهِ',0,1,1.8,'ع000',9),(114719,'عَنْهُمْ سَيِّئاتُهُمْ واجْعَلْ','عَنْهُمْ سَيِّئاتُهُمْ واجْعَلْ',0,1,2,'ع000',9),(114720,'عَنْهُمْ سَيِّئاتُهُمْ وَاَنْ','عَنْهُمْ سَيِّئاتُهُمْ وَاَنْ',0,1,1.9667,'ع000',9),(114721,'عَورَةٍ','عَورَةٍ',0,0,0.4667,'ع000',9),(114722,'عَورَةٍ وَاَنَا','عَورَةٍ وَاَنَا',0,1,1.5,'ع000',9),(114723,'عَورَةٍ وَاَنَا اَعْصيهِ','عَورَةٍ وَاَنَا اَعْصيهِ',0,1,1.8,'ع000',9),(114724,'عَوْرَتي','عَوْرَتي',0,0,0.5333,'ع000',9),(114725,'عَوْرَتي وَالآمِنُ','عَوْرَتي وَالآمِنُ',0,1,1.6,'ع000',9),(114726,'عَوْرَتي وَالْمُؤْمِنُ','عَوْرَتي وَالْمُؤْمِنُ',0,1,1.7333,'ع000',9),(114727,'عَوْرَتي وَالْمُؤْمِنُ رَوْعَتي','عَوْرَتي وَالْمُؤْمِنُ رَوْعَتي',0,1,2,'ع000',9),(114728,'عَوْناً','عَوْناً',0,0,0.4667,'ع000',9),(114729,'عَوْناً في','عَوْناً في',0,1,1.3333,'ع000',9),(114730,'عَوْناً في حَياتي','عَوْناً في حَياتي',0,1,1.5667,'ع000',9),(114731,'عَوْنِكَ','عَوْنِكَ',0,0,0.5333,'ع000',9),(114732,'عَوْنِكَ وَرَحْمَتِكَ','عَوْنِكَ وَرَحْمَتِكَ',0,1,1.7,'ع000',9),(114733,'عَوْنِكَ وَرَحْمَتِكَ وَلاَ','عَوْنِكَ وَرَحْمَتِكَ وَلاَ',0,1,1.9,'ع000',9),(114734,'عَوْنِكَ وَوَفِّقْني','عَوْنِكَ وَوَفِّقْني',0,1,1.6667,'ع000',9),(114735,'عَوْنِكَ وَوَفِّقْني فيهِ','عَوْنِكَ وَوَفِّقْني فيهِ',0,1,1.8333,'ع000',9),(114736,'عَيْشي','عَيْشي',0,0,0.4,'ع000',9),(114737,'عَيْشي وَاَظْهِرْ','عَيْشي وَاَظْهِرْ',0,1,1.5667,'ع000',9),(114738,'عَيْشي وَاَظْهِرْ مُرُوَّتي','عَيْشي وَاَظْهِرْ مُرُوَّتي',0,1,1.9,'ع000',9),(114739,'عَيْلَتي','عَيْلَتي',0,0,0.5333,'ع000',9),(114740,'عَيْلَتي وَتَحْتَ','عَيْلَتي وَتَحْتَ',0,1,1.5667,'ع000',9),(114741,'عَيْلَتي وَتَحْتَ ظِلِّ','عَيْلَتي وَتَحْتَ ظِلِّ',0,1,1.7667,'ع000',9),(114742,'عَيْني','عَيْني',0,0,0.4,'ع000',9),(114743,'عَيْني وَتَرْفَعُ','عَيْني وَتَرْفَعُ',0,1,1.5667,'ع000',9),(114744,'عَيْني وَتَرْفَعُ بِها','عَيْني وَتَرْفَعُ بِها',0,1,1.7333,'ع000',9),(114745,'عَيْني وَفَرِّحْ','عَيْني وَفَرِّحْ',0,1,1.5333,'ع000',9),(114746,'عَيْني وَفَرِّحْ قَلْبي','عَيْني وَفَرِّحْ قَلْبي',0,1,1.7667,'ع000',9),(114747,'عَيْني يا','عَيْني يا',0,1,1.3,'ع000',9),(114748,'عَيْني يا سَيِّدي','عَيْني يا سَيِّدي',0,1,1.5667,'ع000',9),(114749,'عَيْنٌ','عَيْنٌ',0,0,0.4,'ع000',9),(114750,'عَيْنٌ اَوْ','عَيْنٌ اَوْ',0,1,1.3667,'ع000',9),(114751,'عَيْنٌ اَوْ بَرَقَتْ','عَيْنٌ اَوْ بَرَقَتْ',0,1,1.6667,'ع000',9),(114752,'عَيْنٍ','عَيْنٍ',0,0,0.4,'ع000',9),(114753,'عَيْنٍ الْمُرْتَدي','عَيْنٍ الْمُرْتَدي',0,1,1.6,'ع000',9),(114754,'عَيْنٍ الْمُرْتَدي بِالْكِبْرِياءِ','عَيْنٍ الْمُرْتَدي بِالْكِبْرِياءِ',0,1,2,'ع000',9),(114755,'عَيْنٍ سَلْسَبيلٍ','عَيْنٍ سَلْسَبيلٍ',0,1,1.5667,'ع000',9),(114756,'عَيْنٍ سَلْسَبيلٍ فاسْقِنا','عَيْنٍ سَلْسَبيلٍ فاسْقِنا',0,1,1.8667,'ع000',9),(114757,'عَيْنٍ وَكُلِّ','عَيْنٍ وَكُلِّ',0,1,1.4667,'ع000',9),(114758,'عَيْنٍ وَكُلِّ لَْمحَةٍ','عَيْنٍ وَكُلِّ لَْمحَةٍ',0,1,1.7667,'ع000',9),(114759,'عَيْنِ','عَيْنِ',0,0,0.4,'ع000',13),(114760,'عَيْنِ مَنْ','عَيْنِ مَنْ',0,1,1.3667,'ع000',9),(114761,'عَيْنِ مَنْ لاذَ','عَيْنِ مَنْ لاذَ',0,1,1.5333,'ع000',9),(114762,'عَيْنِكَ','عَيْنِكَ',0,0,0.5333,'ع000',9),(114763,'عَيْنِكَ فَما','عَيْنِكَ فَما',0,1,1.4333,'ع000',9),(114764,'عَيْنِكَ فَما بالَيْتُ','عَيْنِكَ فَما بالَيْتُ',0,1,1.7333,'ع000',9),(114765,'عُتَقائِكَ مِنْ','عُتَقائِكَ مِنْ',0,1,1.5,'ع000',9),(114766,'عُتَقائِكَ مِنْ جَهَنَّمَ','عُتَقائِكَ مِنْ جَهَنَّمَ',0,1,1.8333,'ع000',9),(114767,'عُدَّتي','عُدَّتي',0,0,0.4667,'ع000',9),(114768,'عُدَّتي في','عُدَّتي في',0,1,1.3333,'ع000',9),(114769,'عُدَّتي في كُرْبَتي','عُدَّتي في كُرْبَتي',0,1,1.6333,'ع000',9),(114770,'عُدْتُ','عُدْتُ',0,0,0.4,'ع000',9),(114771,'عُدْتُ فيهِ','عُدْتُ فيهِ',0,1,1.3667,'ع000',9),(114772,'عُدْتُ فيهِ وَاَسْتَغْفِرُكَ','عُدْتُ فيهِ وَاَسْتَغْفِرُكَ',0,1,1.9333,'ع000',9),(114773,'عُرْياناً','عُرْياناً',0,0,0.6,'ع000',9),(114774,'عُرْياناً ذَليلاً','عُرْياناً ذَليلاً',0,1,1.5667,'ع000',9),(114775,'عُرْياناً ذَليلاً حامِلاً','عُرْياناً ذَليلاً حامِلاً',0,1,1.8333,'ع000',9),(114776,'عُرْيانٍ','عُرْيانٍ',0,0,0.5333,'ع000',9),(114777,'عُرْيانٍ اَللّـهُمَّ','عُرْيانٍ اَللّـهُمَّ',0,1,1.6667,'ع000',9),(114778,'عُرْيانٍ اَللّـهُمَّ اقْضِ','عُرْيانٍ اَللّـهُمَّ اقْضِ',0,1,1.8667,'ع000',9),(114779,'عُسْرَنا','عُسْرَنا',0,0,0.5333,'ع000',9),(114780,'عُسْرَنا وَبَيِّضْ','عُسْرَنا وَبَيِّضْ',0,1,1.6,'ع000',9),(114781,'عُسْرَنا وَبَيِّضْ بِهِ','عُسْرَنا وَبَيِّضْ بِهِ',0,1,1.7667,'ع000',9),(114782,'عُقُوباتِ','عُقُوباتِ',0,0,0.6,'ع000',9),(114783,'عُقُوباتِ الْمَعاصي','عُقُوباتِ الْمَعاصي',0,1,1.6333,'ع000',9),(114784,'عُقُوباتِ الْمَعاصي جَنَّبْتَني','عُقُوباتِ الْمَعاصي جَنَّبْتَني',0,1,2,'ع000',9),(114785,'عُلُوِّكَ','عُلُوِّكَ',0,0,0.6,'ع000',9),(114786,'عُلُوِّكَ بِاَعْلاهُ','عُلُوِّكَ بِاَعْلاهُ',0,1,1.6667,'ع000',9),(114787,'عُلُوِّكَ بِاَعْلاهُ وَكُلُّ','عُلُوِّكَ بِاَعْلاهُ وَكُلُّ',0,1,1.9333,'ع000',9),(114788,'عُلُوِّكَ عال','عُلُوِّكَ عال',0,1,1.4333,'ع000',9),(114789,'عُلُوِّكَ عال اَللّـهُمَّ','عُلُوِّكَ عال اَللّـهُمَّ',0,1,1.8333,'ع000',9),(114790,'عُمْري في','عُمْري في',0,1,1.3,'ع000',9),(114791,'عُمْري في خَيْرٍ','عُمْري في خَيْرٍ',0,1,1.5333,'ع000',9),(114792,'عُمْري في طاعَتِكَ','عُمْري في طاعَتِكَ',0,1,1.6,'ع000',9),(114793,'عُمْري وَاسْتُرْ','عُمْري وَاسْتُرْ',0,1,1.5333,'ع000',9),(114794,'عُمْري وَاسْتُرْ عَلَيَّ','عُمْري وَاسْتُرْ عَلَيَّ',0,1,1.8,'ع000',9),(114795,'عُمْري وَتُوَسِّعَ رِزْقي','عُمْري وَتُوَسِّعَ رِزْقي',0,1,1.8333,'ع000',9),(114796,'عُمْري وَقَدْ','عُمْري وَقَدْ',0,1,1.4333,'ع000',9),(114797,'عُمْري وَقَدْ نَزَلْتُ','عُمْري وَقَدْ نَزَلْتُ',0,1,1.7333,'ع000',9),(114798,'عُمْرَهُ','عُمْرَهُ',0,0,0.5333,'ع000',9),(114799,'عُمْرَهُ وَحَسَّنْتَ','عُمْرَهُ وَحَسَّنْتَ',0,1,1.6667,'ع000',9),(114800,'عُمْرَهُ وَحَسَّنْتَ عَمَلَهُ','عُمْرَهُ وَحَسَّنْتَ عَمَلَهُ',0,1,1.9667,'ع000',9),(114801,'عُيُونَ','عُيُونَ',0,0,0.4667,'ع000',9),(114802,'عُيُونَ الْعِبادِ','عُيُونَ الْعِبادِ',0,1,1.5667,'ع000',9),(114803,'عُيُونَ الْعِبادِ وَاَمَرْتَ','عُيُونَ الْعِبادِ وَاَمَرْتَ',0,1,1.9333,'ع000',9),(114804,'عِبادَتِكَ','عِبادَتِكَ',0,0,0.6667,'ع000',9),(114805,'عِبادَتِكَ وصَلِّ','عِبادَتِكَ وصَلِّ',0,1,1.5667,'ع000',9),(114806,'عِبادَتِكَ وصَلِّ عَلى','عِبادَتِكَ وصَلِّ عَلى',0,1,1.7333,'ع000',9),(114807,'عِبادُكَ','عِبادُكَ',0,0,0.5333,'ع000',9),(114808,'عِبادُكَ الصّالِحُونَ','عِبادُكَ الصّالِحُونَ',0,1,1.7,'ع000',9),(114809,'عِبادُكَ الصّالِحُونَ يا','عِبادُكَ الصّالِحُونَ يا',0,1,1.8,'ع000',9),(114810,'عِبادِكَ الصّالِحينَ','عِبادِكَ الصّالِحينَ',0,1,1.6667,'ع000',13),(114811,'عِبادِكَ الصّالِحينَ الَّذينَ','عِبادِكَ الصّالِحينَ الَّذينَ',0,1,1.9667,'ع000',9),(114812,'عِبادِكَ عِنْدَكَ','عِبادِكَ عِنْدَكَ',0,1,1.5667,'ع000',9),(114813,'عِبادِكَ عِنْدَكَ نَصيباً','عِبادِكَ عِنْدَكَ نَصيباً',0,1,1.8333,'ع000',9),(114814,'عِبادِكَ فيهِ','عِبادِكَ فيهِ',0,1,1.4333,'ع000',9),(114815,'عِبادِكَ فيهِ الصِّيامَ','عِبادِكَ فيهِ الصِّيامَ',0,1,1.7667,'ع000',9),(114816,'عِبادِكَ وَاَنْبِيائِكَ','عِبادِكَ وَاَنْبِيائِكَ',0,1,1.7667,'ع000',9),(114817,'عِبادِكَ وَاَنْبِيائِكَ وَرُسُلِكَ','عِبادِكَ وَاَنْبِيائِكَ وَرُسُلِكَ',0,1,2,'ع000',9),(114818,'عِبادِكَ وَاُمَنائِكَ','عِبادِكَ وَاُمَنائِكَ',0,1,1.7,'ع000',9),(114819,'عِبادِكَ وَاُمَنائِكَ في','عِبادِكَ وَاُمَنائِكَ في',0,1,1.8,'ع000',9),(114820,'عِبادِكَ وَنَبِيِّكَ','عِبادِكَ وَنَبِيِّكَ',0,1,1.6667,'ع000',9),(114821,'عِبادِكَ وَنَبِيِّكَ بِالصِّدْقِ','عِبادِكَ وَنَبِيِّكَ بِالصِّدْقِ',0,1,2,'ع000',9),(114822,'عِتْرَتِهِ','عِتْرَتِهِ',0,0,0.6667,'ع000',9),(114823,'عِتْرَتِهِ واقْتُلْ','عِتْرَتِهِ واقْتُلْ',0,1,1.6333,'ع000',9),(114824,'عِتْرَتِهِ واقْتُلْ اَعْداءَهُمْ','عِتْرَتِهِ واقْتُلْ اَعْداءَهُمْ',0,1,2,'ع000',9),(114825,'عِزَّتِكَ','عِزَّتِكَ',0,0,0.6,'ع000',9),(114826,'عِزَّتِكَ باَعَزِّها','عِزَّتِكَ باَعَزِّها',0,1,1.6667,'ع000',9),(114827,'عِزَّتِكَ باَعَزِّها وَكُلُّ','عِزَّتِكَ باَعَزِّها وَكُلُّ',0,1,1.9333,'ع000',9),(114828,'عِزَّتِكَ عَزيزَةٌ','عِزَّتِكَ عَزيزَةٌ',0,1,1.6,'ع000',9),(114829,'عِزَّتِكَ عَزيزَةٌ اَللّـهُمَّ','عِزَّتِكَ عَزيزَةٌ اَللّـهُمَّ',0,1,2,'ع000',9),(114830,'عِزَّتِكَ يا','عِزَّتِكَ يا',0,1,1.4,'ع000',9),(114831,'عِزَّتِكَ يا سَيِّدي','عِزَّتِكَ يا سَيِّدي',0,1,1.6667,'ع000',9),(114832,'عِفِ','عِفِ',0,0,0.2667,'ع000',9),(114833,'عِفِ العَذابَ','عِفِ العَذابَ',0,1,1.4333,'ع000',9),(114834,'عِفِ العَذابَ عَلى','عِفِ العَذابَ عَلى',0,1,1.6,'ع000',9),(114835,'عِقابِكَ','عِقابِكَ',0,0,0.5333,'ع000',9),(114836,'عِقابِكَ عَلى','عِقابِكَ عَلى',0,1,1.4333,'ع000',9),(114837,'عِقابِكَ عَلى اَعْمالِنا','عِقابِكَ عَلى اَعْمالِنا',0,1,1.8,'ع000',9),(114838,'عِلمِهِ','عِلمِهِ',0,0,0.4667,'ع000',9),(114839,'عِلمِهِ وَالْحَمْدُ','عِلمِهِ وَالْحَمْدُ',0,1,1.6333,'ع000',9),(114840,'عِلمِهِ وَالْحَمْدُ للهِ','عِلمِهِ وَالْحَمْدُ للهِ',0,1,1.8,'ع000',9),(114841,'عِلَلي','عِلَلي',0,0,0.4,'ع000',9),(114842,'عِلَلي اِلهٰي','عِلَلي اِلهٰي',0,1,1.4333,'ع000',9),(114843,'عِلَلي اِلهٰي اِنْ','عِلَلي اِلهٰي اِنْ',0,1,1.6,'ع000',9),(114844,'عِلِّيّينَ فَارْفَعْنا','عِلِّيّينَ فَارْفَعْنا',0,1,1.7333,'ع000',9),(114845,'عِلِّيّينَ فَارْفَعْنا وِبَكَأسٍ','عِلِّيّينَ فَارْفَعْنا وِبَكَأسٍ',0,1,2,'ع000',9),(114846,'عِلْمُ','عِلْمُ',0,0,0.4,'ع000',9),(114847,'عِلْمُ شَيءٍ','عِلْمُ شَيءٍ',0,1,1.4,'ع000',9),(114848,'عِلْمُ شَيءٍ عَنْ','عِلْمُ شَيءٍ عَنْ',0,1,1.5667,'ع000',9),(114849,'عِلْمُكَ','عِلْمُكَ',0,0,0.5333,'ع000',9),(114850,'عِلْمُكَ فينا','عِلْمُكَ فينا',0,1,1.4333,'ع000',9),(114851,'عِلْمُكَ فينا وَعِلْمُنا','عِلْمُكَ فينا وَعِلْمُنا',0,1,1.8,'ع000',9),(114852,'عِلْمِ','عِلْمِ',0,0,0.4,'ع000',9),(114853,'عِلْمِ شَيءٍ','عِلْمِ شَيءٍ',0,1,1.4,'ع000',9),(114854,'عِلْمِ شَيءٍ وَلا','عِلْمِ شَيءٍ وَلا',0,1,1.5667,'ع000',9),(114855,'عِلْمِكَ','عِلْمِكَ',0,0,0.5333,'ع000',9),(114856,'عِلْمِكَ بِاَنْفَذِهِ','عِلْمِكَ بِاَنْفَذِهِ',0,1,1.7,'ع000',9),(114857,'عِلْمِكَ بِاَنْفَذِهِ وَكُلُّ','عِلْمِكَ بِاَنْفَذِهِ وَكُلُّ',0,1,1.9667,'ع000',9),(114858,'عِلْمِكَ نافِذٌ','عِلْمِكَ نافِذٌ',0,1,1.5,'ع000',9),(114859,'عِلْمِكَ نافِذٌ اَللّـهُمَّ','عِلْمِكَ نافِذٌ اَللّـهُمَّ',0,1,1.9,'ع000',9),(114860,'عِلْمِكَ وَعَلى','عِلْمِكَ وَعَلى',0,1,1.5,'ع000',9),(114861,'عِلْمِكَ وَعَلى عَفْوِكَ','عِلْمِكَ وَعَلى عَفْوِكَ',0,1,1.8,'ع000',9),(114862,'عِلْمِكَ وَكِفْلَيْنِ','عِلْمِكَ وَكِفْلَيْنِ',0,1,1.7,'ع000',9),(114863,'عِلْمِكَ وَكِفْلَيْنِ مِنْ','عِلْمِكَ وَكِفْلَيْنِ مِنْ',0,1,1.8667,'ع000',9),(114864,'عِلْمِهِ','عِلْمِهِ',0,0,0.5333,'ع000',9),(114865,'عِلْمِهِ اِلاّ','عِلْمِهِ اِلاّ',0,1,1.4667,'ع000',9),(114866,'عِلْمِهِ اِلاّ بِما','عِلْمِهِ اِلاّ بِما',0,1,1.6333,'ع000',9),(114867,'عِلْمِهِ سُبْحانَكَ','عِلْمِهِ سُبْحانَكَ',0,1,1.6333,'ع000',9),(114868,'عِلْمِهِ سُبْحانَكَ مِلأَ','عِلْمِهِ سُبْحانَكَ مِلأَ',0,1,1.8333,'ع000',9),(114869,'عِنايَتَكَ','عِنايَتَكَ',0,0,0.6667,'ع000',9),(114870,'عِنايَتَكَ في','عِنايَتَكَ في',0,1,1.4333,'ع000',9),(114871,'عِنْدي كَثيرٌ','عِنْدي كَثيرٌ',0,1,1.4333,'ع000',9),(114872,'عِنْدي كَثيرٌ وَهُوَ','عِنْدي كَثيرٌ وَهُوَ',0,1,1.6667,'ع000',9),(114873,'عِنْدي مِنْ','عِنْدي مِنْ',0,1,1.3667,'ع000',9),(114874,'عِنْدي مِنْ طاعَتِكَ','عِنْدي مِنْ طاعَتِكَ',0,1,1.6667,'ع000',9),(114875,'عِنْدي وَالصِّحَّةَ','عِنْدي وَالصِّحَّةَ',0,1,1.6333,'ع000',9),(114876,'عِنْدي وَالصِّحَّةَ فِي','عِنْدي وَالصِّحَّةَ فِي',0,1,1.7667,'ع000',9),(114877,'عِنْدي وَاَحَقُّ','عِنْدي وَاَحَقُّ',0,1,1.5333,'ع000',9),(114878,'عِنْدي وَاَحَقُّ بِحَمْدي','عِنْدي وَاَحَقُّ بِحَمْدي',0,1,1.8333,'ع000',9),(114879,'عِنْدي وَسِتْرَكَ','عِنْدي وَسِتْرَكَ',0,1,1.5667,'ع000',9),(114880,'عِنْدي وَسِتْرَكَ عَلَيَّ','عِنْدي وَسِتْرَكَ عَلَيَّ',0,1,1.8333,'ع000',9),(114881,'عِنْدَ رَأسي','عِنْدَ رَأسي',0,1,1.4,'ع000',9),(114882,'عِنْدَ رَأسي اَجْنِحَةُ','عِنْدَ رَأسي اَجْنِحَةُ',0,1,1.7667,'ع000',9),(114883,'عِنْدَ سُؤالِكَ','عِنْدَ سُؤالِكَ',0,1,1.5,'ع000',9),(114884,'عِنْدَ سُؤالِكَ اِيّايَ','عِنْدَ سُؤالِكَ اِيّايَ',0,1,1.7667,'ع000',9),(114885,'عِنْدَ شِدَّتي','عِنْدَ شِدَّتي',0,1,1.4667,'ع000',9),(114886,'عِنْدَ شِدَّتي اِلَيْكَ','عِنْدَ شِدَّتي اِلَيْكَ',0,1,1.7667,'ع000',9),(114887,'عِنْدَ فِراقِ','عِنْدَ فِراقِ',0,1,1.4333,'ع000',9),(114888,'عِنْدَ فِراقِ الدُّنْيا','عِنْدَ فِراقِ الدُّنْيا',0,1,1.7667,'ع000',9),(114889,'عِنْدَ كُرْبَتي','عِنْدَ كُرْبَتي',0,1,1.5,'ع000',9),(114890,'عِنْدَ كُرْبَتي وَيا','عِنْدَ كُرْبَتي وَيا',0,1,1.6667,'ع000',9),(114891,'عِنْدَ ما','عِنْدَ ما',0,1,1.3,'ع000',9),(114892,'عِنْدَ ما كانَ','عِنْدَ ما كانَ',0,1,1.4667,'ع000',9),(114893,'عِنْدَكَ انْبَسَطَتْ','عِنْدَكَ انْبَسَطَتْ',0,1,1.6667,'ع000',9),(114894,'عِنْدَكَ انْبَسَطَتْ رَغْبَتي','عِنْدَكَ انْبَسَطَتْ رَغْبَتي',0,1,1.9667,'ع000',9),(114895,'عِنْدَكَ مَنْزِلاً','عِنْدَكَ مَنْزِلاً',0,1,1.6,'ع000',9),(114896,'عِنْدَكَ مَنْزِلاً وَاَقْرَبَهُمْ','عِنْدَكَ مَنْزِلاً وَاَقْرَبَهُمْ',0,1,2,'ع000',9),(114897,'عِنْدَكَ نَصيباً','عِنْدَكَ نَصيباً',0,1,1.5333,'ع000',9),(114898,'عِنْدَكَ نَصيباً في','عِنْدَكَ نَصيباً في',0,1,1.6333,'ع000',9),(114899,'عِنْدَكَ وَاَيُّ','عِنْدَكَ وَاَيُّ',0,1,1.5333,'ع000',9),(114900,'عِنْدَكَ وَاَيُّ جَهْلٍ','عِنْدَكَ وَاَيُّ جَهْلٍ',0,1,1.7667,'ع000',9),(114901,'عِنْدَكَ وَتَوَفَّني','عِنْدَكَ وَتَوَفَّني',0,1,1.6667,'ع000',9),(114902,'عِنْدَكَ وَتَوَفَّني في','عِنْدَكَ وَتَوَفَّني في',0,1,1.7667,'ع000',9),(114903,'عِنْدَكَ يَوْمَ','عِنْدَكَ يَوْمَ',0,1,1.5,'ع000',9),(114904,'عِنْدَكَ يَوْمَ الْقِيامَةِ','عِنْدَكَ يَوْمَ الْقِيامَةِ',0,1,1.9,'ع000',9),(114905,'عِنْدَما','عِنْدَما',0,0,0.5333,'ع000',9),(114906,'عِنْدَما اَتَذَكَّرُها','عِنْدَما اَتَذَكَّرُها',0,1,1.7333,'ع000',9),(114907,'عِنْدَما اَتَذَكَّرُها يا','عِنْدَما اَتَذَكَّرُها يا',0,1,1.8333,'ع000',9),(114908,'عِنْدَنا','عِنْدَنا',0,0,0.5333,'ع000',9),(114909,'عِنْدَنا بِجَميلِ','عِنْدَنا بِجَميلِ',0,1,1.5667,'ع000',9),(114910,'عِنْدَنا بِجَميلِ ما','عِنْدَنا بِجَميلِ ما',0,1,1.6667,'ع000',9),(114911,'عِنْدَهُ بِمِقْدار','عِنْدَهُ بِمِقْدار',0,1,1.6,'ع000',9),(114912,'عِنْدَهُ بِمِقْدار عالِمُ','عِنْدَهُ بِمِقْدار عالِمُ',0,1,1.8333,'ع000',9),(114913,'عِنْدَهُ مُفاتِحُ','عِنْدَهُ مُفاتِحُ',0,1,1.5667,'ع000',9),(114914,'عِنْدَهُ مُفاتِحُ الْغَيْبِ','عِنْدَهُ مُفاتِحُ الْغَيْبِ',0,1,1.9,'ع000',9),(114915,'عِنْدِكَ وَمِنْ','عِنْدِكَ وَمِنْ',0,1,1.5,'ع000',9),(114916,'عِنْدِكَ وَمِنْ اَيْنَ','عِنْدِكَ وَمِنْ اَيْنَ',0,1,1.7333,'ع000',9),(114917,'عِوَضاً','عِوَضاً',0,0,0.4667,'ع000',9),(114918,'عِوَضاً مِنْ','عِوَضاً مِنْ',0,1,1.4,'ع000',9),(114919,'عِوَضاً مِنْ مَنْعِ','عِوَضاً مِنْ مَنْعِ',0,1,1.6333,'ع000',9),(114920,'عِيالُكَ','عِيالُكَ',0,0,0.5333,'ع000',9),(114921,'عِيالُكَ وَفي','عِيالُكَ وَفي',0,1,1.4333,'ع000',9),(114922,'عِيالُكَ وَفي قَبْضَتِكَ','عِيالُكَ وَفي قَبْضَتِكَ',0,1,1.8,'ع000',9),(114923,'غافِراً','غافِراً',0,0,0.4667,'غ000',9),(114924,'غافِراً غَيْرَكَ','غافِراً غَيْرَكَ',0,1,1.5333,'غ000',9),(114925,'غافِراً غَيْرَكَ وَلا','غافِراً غَيْرَكَ وَلا',0,1,1.7,'غ000',9),(114926,'غافِرَ','غافِرَ',0,0,0.4,'غ000',9),(114927,'غافِرَ الذَّنْبِ','غافِرَ الذَّنْبِ',0,1,1.5333,'غ000',9),(114928,'غافِرَ الذَّنْبِ يا','غافِرَ الذَّنْبِ يا',0,1,1.6333,'غ000',9),(114929,'غايَتي','غايَتي',0,0,0.4,'غ000',9),(114930,'غايَتي في','غايَتي في',0,1,1.3,'غ000',9),(114931,'غايَتي في رَغْبَتـي','غايَتي في رَغْبَتـي',0,1,1.6333,'غ000',9),(114932,'غايَتي في رَغْبَتي','غايَتي في رَغْبَتي',0,1,1.6,'غ000',9),(114933,'غَبَرَةٌ','غَبَرَةٌ',0,0,0.5333,'غ000',9),(114934,'غَبَرَةٌ تَرْهَقُها','غَبَرَةٌ تَرْهَقُها',0,1,1.6333,'غ000',9),(114935,'غَبَرَةٌ تَرْهَقُها قَتَرَةٌ','غَبَرَةٌ تَرْهَقُها قَتَرَةٌ',0,1,1.9333,'غ000',9),(114936,'غَداً','غَداً',0,0,0.3333,'غ000',9),(114937,'غَداً مِنْ','غَداً مِنْ',0,1,1.3333,'غ000',9),(114938,'غَداً مِنْ يُخَلِّصُني','غَداً مِنْ يُخَلِّصُني',0,1,1.7333,'غ000',9),(114939,'غَريبٍ','غَريبٍ',0,0,0.4,'غ000',9),(114940,'غَريبٍ اَللّـهُمَّ','غَريبٍ اَللّـهُمَّ',0,1,1.6,'غ000',9),(114941,'غَريبٍ اَللّـهُمَّ فُكَّ','غَريبٍ اَللّـهُمَّ فُكَّ',0,1,1.8,'غ000',9),(114942,'غَرَبَتْ','غَرَبَتْ',0,0,0.5333,'غ000',9),(114943,'غَرَبَتْ عَلى','غَرَبَتْ عَلى',0,1,1.4333,'غ000',9),(114944,'غَضَبِهِ','غَضَبِهِ',0,0,0.5333,'غ000',9),(114945,'غَضَبِهِ وَهُوَ','غَضَبِهِ وَهُوَ',0,1,1.5,'غ000',9),(114946,'غَضَبِهِ وَهُوَ قادِرٌ','غَضَبِهِ وَهُوَ قادِرٌ',0,1,1.7333,'غ000',9),(114947,'غَفُوراً','غَفُوراً',0,0,0.5333,'غ000',9),(114948,'غَفُوراً رَحيماً','غَفُوراً رَحيماً',0,1,1.5333,'غ000',9),(114949,'غَفُوراً رَحيماً rabbim','غَفُوراً رَحيماً rabbim',0,1,1.7667,'غ615',9),(114950,'غَفُورُ عَثْرَتي','غَفُورُ عَثْرَتي',0,1,1.5333,'غ000',9),(114951,'غَفُورُ عَثْرَتي فَكَمْ','غَفُورُ عَثْرَتي فَكَمْ',0,1,1.7667,'غ000',9),(114952,'غَفُورُ يَا','غَفُورُ يَا',0,1,1.3667,'غ000',9),(114953,'غَفُورُ يَا رَحيمُ','غَفُورُ يَا رَحيمُ',0,1,1.6,'غ000',9),(114954,'غَفّاراً','غَفّاراً',0,0,0.5333,'غ000',9),(114955,'غَفّاراً اَللّـهُمَّ','غَفّاراً اَللّـهُمَّ',0,1,1.6667,'غ000',9),(114956,'غَفّاراً اَللّـهُمَّ اغْفِرْ','غَفّاراً اَللّـهُمَّ اغْفِرْ',0,1,1.9333,'غ000',9),(114957,'غَفّارُ','غَفّارُ',0,0,0.4667,'غ000',9),(114958,'غَفّارُ الذُّنُوبِ','غَفّارُ الذُّنُوبِ',0,1,1.6,'غ000',9),(114959,'غَفّارُ الذُّنُوبِ عَلاّمُ','غَفّارُ الذُّنُوبِ عَلاّمُ',0,1,1.8667,'غ000',9),(114960,'غَفّارُ بِنُورِكَ','غَفّارُ بِنُورِكَ',0,1,1.5667,'غ000',9),(114961,'غَفّارُ بِنُورِكَ اهْتَدَيْنا','غَفّارُ بِنُورِكَ اهْتَدَيْنا',0,1,1.9667,'غ000',9),(114962,'غَفْلَةٍ','غَفْلَةٍ',0,0,0.5333,'غ000',9),(114963,'غَفْلَةٍ وَلا','غَفْلَةٍ وَلا',0,1,1.4333,'غ000',9),(114964,'غَفْلَةٍ وَلا نِسْيانٍ','غَفْلَةٍ وَلا نِسْيانٍ',0,1,1.7333,'غ000',9),(114965,'غَمَراتِها','غَمَراتِها',0,0,0.6667,'غ000',9),(114966,'غَمَراتِها اَلْحَمْدُ','غَمَراتِها اَلْحَمْدُ',0,1,1.7,'غ000',9),(114967,'غَمَراتِها اَلْحَمْدُ للهِ','غَمَراتِها اَلْحَمْدُ للهِ',0,1,1.8667,'غ000',9),(114968,'غَمٍّ','غَمٍّ',0,0,0.3333,'غ000',9),(114969,'غَمٍّ وَلا','غَمٍّ وَلا',0,1,1.3333,'غ000',9),(114970,'غَمٍّ وَلا سُقْم','غَمٍّ وَلا سُقْم',0,1,1.5333,'غ000',9),(114971,'غَنِيٌّ','غَنِيٌّ',0,0,0.4667,'غ000',9),(114972,'غَنِيٌّ عَنّي','غَنِيٌّ عَنّي',0,1,1.4333,'غ000',9),(114973,'غَنِيٌّ عَنّي وَالْحَمْدُ','غَنِيٌّ عَنّي وَالْحَمْدُ',0,1,1.8333,'غ000',9),(114974,'غَوْثي','غَوْثي',0,0,0.4,'غ000',9),(114975,'غَوْثي عِنْدَ','غَوْثي عِنْدَ',0,1,1.4333,'غ000',9),(114976,'غَوْثي عِنْدَ شِدَّتي','غَوْثي عِنْدَ شِدَّتي',0,1,1.7,'غ000',9),(114977,'غَيِّر','غَيِّر',0,0,0.4,'غ000',9),(114978,'غَيِّر سُوءَ','غَيِّر سُوءَ',0,1,1.4,'غ000',9),(114979,'غَيِّر سُوءَ حالِنا','غَيِّر سُوءَ حالِنا',0,1,1.6333,'غ000',9),(114980,'غَيْري','غَيْري',0,0,0.4,'غ000',9),(114981,'غَيْري allah\'ım','غَيْري allah',0,1,1.5,'غ450',9),(114982,'غَيْري allah\'ım senden','غَيْري allah senden',0,1,1.7333,'غ452535',9),(114983,'غَيْرَ شاكِرٍ','غَيْرَ شاكِرٍ',0,1,1.4333,'غ000',9),(114984,'غَيْرَ شاكِرٍ لِنَعْمائِكَ','غَيْرَ شاكِرٍ لِنَعْمائِكَ',0,1,1.8667,'غ000',9),(114985,'غَيْرَ مُسْتَوْجِبينَ','غَيْرَ مُسْتَوْجِبينَ',0,1,1.7,'غ000',9),(114986,'غَيْرَ مُسْتَوْجِبينَ لِرَحْمَتِكَ','غَيْرَ مُسْتَوْجِبينَ لِرَحْمَتِكَ',0,1,2,'غ000',9),(114987,'غَيْرَكَ','غَيْرَكَ',0,0,0.5333,'غ000',9),(114988,'غَيْرَكَ وَلا','غَيْرَكَ وَلا',0,1,1.4333,'غ000',9),(114989,'غَيْرَكَ وَلا اَثِقَ','غَيْرَكَ وَلا اَثِقَ',0,1,1.6667,'غ000',9),(114990,'غَيْرَكَ وَلا اَثِقُ','غَيْرَكَ وَلا اَثِقُ',0,1,1.6667,'غ000',9),(114991,'غَيْرَكَ وَلا لِضَعْفِهِ','غَيْرَكَ وَلا لِضَعْفِهِ',0,1,1.8,'غ000',9),(114992,'غَيْرَهُ','غَيْرَهُ',0,0,0.5333,'غ000',9),(114993,'غَيْرَهُ لأَخْلَفَ','غَيْرَهُ لأَخْلَفَ',0,1,1.6,'غ000',9),(114994,'غَيْرَهُ لأَخْلَفَ رَجائي','غَيْرَهُ لأَخْلَفَ رَجائي',0,1,1.8333,'غ000',9),(114995,'غَيْرَهُ لَخَيَّبَ','غَيْرَهُ لَخَيَّبَ',0,1,1.6,'غ000',9),(114996,'غَيْرَهُ لَخَيَّبَ دُعائي','غَيْرَهُ لَخَيَّبَ دُعائي',0,1,1.8333,'غ000',9),(114997,'غَيْرَهُ لَمْ','غَيْرَهُ لَمْ',0,1,1.4333,'غ000',9),(114998,'غَيْرَهُ لَمْ يَسْتَجِبْ','غَيْرَهُ لَمْ يَسْتَجِبْ',0,1,1.8,'غ000',9),(114999,'غَيْرَهُ وَلوْ','غَيْرَهُ وَلوْ',0,1,1.4667,'غ000',9),(115000,'غَيْرَهُ وَلوْ دَعَوْتُ','غَيْرَهُ وَلوْ دَعَوْتُ',0,1,1.7667,'غ000',9),(115001,'غَيْرَهُ وَلَوْ','غَيْرَهُ وَلَوْ',0,1,1.5,'غ000',9),(115002,'غَيْرَهُ وَلَوْ دَعَوْتُ','غَيْرَهُ وَلَوْ دَعَوْتُ',0,1,1.8,'غ000',9),(115003,'غَيْرَهُ وَلَوْ رَجَوْتُ','غَيْرَهُ وَلَوْ رَجَوْتُ',0,1,1.8,'غ000',9),(115004,'غَيْرُ','غَيْرُ',0,0,0.4,'غ000',9),(115005,'غَيْرُ الْغافِلِ','غَيْرُ الْغافِلِ',0,1,1.5333,'غ000',9),(115006,'غَيْرُ الْغافِلِ وَالْحَيُّ','غَيْرُ الْغافِلِ وَالْحَيُّ',0,1,1.9,'غ000',9),(115007,'غَيْرُكَ اَللّـهُمَّ خُصَّني','غَيْرُكَ اَللّـهُمَّ خُصَّني',0,1,1.9333,'غ000',9),(115008,'غَيْرُكَ اَللّـهُمَّ صَلِّ','غَيْرُكَ اَللّـهُمَّ صَلِّ',0,1,1.8667,'غ000',9),(115009,'غَيْرُكَ ما','غَيْرُكَ ما',0,1,1.3667,'غ000',9),(115010,'غَيْرُكَ ما فَعَلْتُهُ','غَيْرُكَ ما فَعَلْتُهُ',0,1,1.7333,'غ000',9),(115011,'غَيْرُكَ وَاعْفُ','غَيْرُكَ وَاعْفُ',0,1,1.5333,'غ000',9),(115012,'غَيْرُكَ وَاعْفُ عَنّي','غَيْرُكَ وَاعْفُ عَنّي',0,1,1.7333,'غ000',9),(115013,'غَيْرُكَ وَلا','غَيْرُكَ وَلا',0,1,1.4333,'غ000',9),(115014,'غَيْرُكَ وَلا اِلـٰهَ','غَيْرُكَ وَلا اِلـٰهَ',0,1,1.7,'غ000',9),(115015,'غَيْرُكَ وَلِرَحْمَةٍ','غَيْرُكَ وَلِرَحْمَةٍ',0,1,1.7,'غ000',9),(115016,'غَيْرُكَ وَلِرَحْمَةٍ لا','غَيْرُكَ وَلِرَحْمَةٍ لا',0,1,1.8,'غ000',9),(115017,'غَيْرُكَ يا','غَيْرُكَ يا',0,1,1.3667,'غ000',9),(115018,'غَيْرُكَ يا ذَا','غَيْرُكَ يا ذَا',0,1,1.5,'غ000',9),(115019,'غَيْرُكَ يا رَحْمنُ','غَيْرُكَ يا رَحْمنُ',0,1,1.6333,'غ000',9),(115020,'غَيْرُهُ لَكَ','غَيْرُهُ لَكَ',0,1,1.4333,'غ000',9),(115021,'غَيْرُهُ لَكَ الْحَمْدُ','غَيْرُهُ لَكَ الْحَمْدُ',0,1,1.7667,'غ000',9),(115022,'غَيْرِ اِسْتِحْقاقٍ','غَيْرِ اِسْتِحْقاقٍ',0,1,1.6333,'غ000',9),(115023,'غَيْرِ اِسْتِحْقاقٍ لاِسْتِماعِكَ','غَيْرِ اِسْتِحْقاقٍ لاِسْتِماعِكَ',0,1,2,'غ000',9),(115024,'غَيْرِ شَأني','غَيْرِ شَأني',0,1,1.4,'غ000',9),(115025,'غَيْرِ شَأني لِكُلِّ','غَيْرِ شَأني لِكُلِّ',0,1,1.6667,'غ000',9),(115026,'غَيْظَ','غَيْظَ',0,0,0.4,'غ000',9),(115027,'غَيْظَ قُلُوبِنا','غَيْظَ قُلُوبِنا',0,1,1.5333,'غ000',9),(115028,'غَيْظَ قُلُوبِنا وَاهْدِنا','غَيْظَ قُلُوبِنا وَاهْدِنا',0,1,1.8667,'غ000',9),(115029,'غُرْبَتي','غُرْبَتي',0,0,0.5333,'غ000',9),(115030,'غُرْبَتي حَتّى','غُرْبَتي حَتّى',0,1,1.4667,'غ000',9),(115031,'غُرْبَتي حَتّى لا','غُرْبَتي حَتّى لا',0,1,1.5667,'غ000',9),(115032,'غُرْبَتي وَعِنْدَ','غُرْبَتي وَعِنْدَ',0,1,1.5667,'غ000',9),(115033,'غُرْبَتي وَعِنْدَ الْمَوْتِ','غُرْبَتي وَعِنْدَ الْمَوْتِ',0,1,1.9,'غ000',9),(115034,'غُفْراناً','غُفْراناً',0,0,0.6,'غ000',9),(115035,'غُفْراناً اَللّـهُمَّ','غُفْراناً اَللّـهُمَّ',0,1,1.7,'غ000',9),(115036,'غُفْراناً اَللّـهُمَّ اغْفِرْ','غُفْراناً اَللّـهُمَّ اغْفِرْ',0,1,1.9667,'غ000',9),(115037,'غُفْرانِكَ','غُفْرانِكَ',0,0,0.6667,'غ000',9),(115038,'غُفْرانِكَ وَرَحْمَتِكَ','غُفْرانِكَ وَرَحْمَتِكَ',0,1,1.7667,'غ000',9),(115039,'غُفْرانِكَ وَرَحْمَتِكَ يا','غُفْرانِكَ وَرَحْمَتِكَ يا',0,1,1.8667,'غ000',9),(115040,'غِناً','غِناً',0,0,0.3333,'غ000',9),(115041,'غِناً وَتَعفُّفاً','غِناً وَتَعفُّفاً',0,1,1.5667,'غ000',9),(115042,'غِناً وَتَعفُّفاً يا','غِناً وَتَعفُّفاً يا',0,1,1.6667,'غ000',9),(115043,'غِياثَ','غِياثَ',0,0,0.4,'غ000',19),(115044,'غِياثَ الْمُسْتَغيثينَ','غِياثَ الْمُسْتَغيثينَ',0,1,1.7333,'غ000',13),(115045,'غِياثَ الْمُسْتَغيثينَ وَيا','غِياثَ الْمُسْتَغيثينَ وَيا',0,1,1.9,'غ000',9),(115046,'غِياثُكَ','غِياثُكَ',0,0,0.5333,'غ000',9),(115047,'غِياثُكَ السَّريعُ','غِياثُكَ السَّريعُ',0,1,1.6,'غ000',9),(115048,'غِياثُكَ السَّريعُ اَيْنَ','غِياثُكَ السَّريعُ اَيْنَ',0,1,1.8333,'غ000',9),(115049,'فاخِرٌ','فاخِرٌ',0,0,0.4,'ف000',9),(115050,'فاخِرٌ اَللّـهُمَّ','فاخِرٌ اَللّـهُمَّ',0,1,1.6,'ف000',9),(115051,'فاخِرٌ اَللّـهُمَّ اِنّي','فاخِرٌ اَللّـهُمَّ اِنّي',0,1,1.8,'ف000',9),(115052,'فارِجَ','فارِجَ',0,0,0.4,'ف000',9),(115053,'فارِجَ هَمِّ','فارِجَ هَمِّ',0,1,1.4,'ف000',9),(115054,'فارِجَ هَمِّ الْمَهْمُومينَ','فارِجَ هَمِّ الْمَهْمُومينَ',0,1,1.9,'ف000',9),(115055,'فاسِدٍ','فاسِدٍ',0,0,0.4,'ف000',9),(115056,'فاسِدٍ مِنْ','فاسِدٍ مِنْ',0,1,1.3667,'ف000',9),(115057,'فاسِدٍ مِنْ اُمُورِ','فاسِدٍ مِنْ اُمُورِ',0,1,1.6333,'ف000',9),(115058,'فاسْتَجِبْ','فاسْتَجِبْ',0,0,0.6667,'ف000',9),(115059,'فاسْتَجِبْ لَنا','فاسْتَجِبْ لَنا',0,1,1.5,'ف000',9),(115060,'فاسْتَجِبْ لَنا وَاِذا','فاسْتَجِبْ لَنا وَاِذا',0,1,1.7333,'ف000',9),(115061,'فاسْقِنا','فاسْقِنا',0,0,0.5333,'ف000',9),(115062,'فاسْقِنا وَمِنَ','فاسْقِنا وَمِنَ',0,1,1.5,'ف000',9),(115063,'فاسْقِنا وَمِنَ الْحُورِ','فاسْقِنا وَمِنَ 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الإِصْباحِ',0,1,1.5667,'ف000',9),(115093,'فالِقِ الإِصْباحِ دَيّانِ','فالِقِ الإِصْباحِ دَيّانِ',0,1,1.8333,'ف000',9),(115094,'فالِقِ الْحَبِّ','فالِقِ الْحَبِّ',0,1,1.5,'ف000',9),(115095,'فالِقِ الْحَبِّ وَالنَّوى','فالِقِ الْحَبِّ وَالنَّوى',0,1,1.8333,'ف000',9),(115096,'فاَرْحَمْنا','فاَرْحَمْنا',0,0,0.7333,'ف000',9),(115097,'فاَرْحَمْنا وَبَراءَةً','فاَرْحَمْنا وَبَراءَةً',0,1,1.7333,'ف000',9),(115098,'فاَرْحَمْنا وَبَراءَةً مِنَ','فاَرْحَمْنا وَبَراءَةً مِنَ',0,1,1.9,'ف000',9),(115099,'فاِلقِ','فاِلقِ',0,0,0.4,'ف000',9),(115100,'فاِلقِ اَلإِصْباحِ','فاِلقِ اَلإِصْباحِ',0,1,1.6,'ف000',9),(115101,'فاِلقِ اَلإِصْباحِ ذِي','فاِلقِ اَلإِصْباحِ ذِي',0,1,1.7333,'ف000',9),(115102,'في آناءِ','في آناءِ',0,1,1.2667,'ف000',9),(115103,'في آناءِ اللَّيْلِ','في آناءِ اللَّيْلِ',0,1,1.6,'ف000',9),(115104,'في الأَرْضِ','في الأَرْضِ',0,1,1.3667,'ف000',9),(115105,'في الأَرْضِ كَما','في الأَرْضِ كَما',0,1,1.5333,'ف000',9),(115106,'في الدُّنْيا','في الدُّنْيا',0,1,1.4,'ف000',9),(115107,'في الدُّنْيا 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اَسْأَلَكَ',0,1,1.6,'ف000',9),(115123,'في اَهْلِ','في اَهْلِ',0,1,1.3,'ف000',9),(115124,'في اَهْلِ بَيْتِهِ','في اَهْلِ بَيْتِهِ',0,1,1.6,'ف000',9),(115125,'في اَيْدي','في اَيْدي',0,1,1.3,'ف000',9),(115126,'في اَيْدي النّاسِ','في اَيْدي النّاسِ',0,1,1.5667,'ف000',9),(115127,'في اَيْدي الْمُسْتَأثِرينَ','في اَيْدي الْمُسْتَأثِرينَ',0,1,1.8667,'ف000',9),(115128,'في بِلادِكَ','في بِلادِكَ',0,1,1.3667,'ف000',9),(115129,'في بِلادِكَ صَلاَةً','في بِلادِكَ صَلاَةً',0,1,1.6333,'ف000',9),(115130,'في تَدْبيرِكَ','في تَدْبيرِكَ',0,1,1.4333,'ف000',9),(115131,'في تَدْبيرِكَ لَكَ','في تَدْبيرِكَ لَكَ',0,1,1.6,'ف000',9),(115132,'في جَميعِ','في جَميعِ',0,1,1.3,'ف000',9),(115133,'في جَميعِ اَحْوالي','في جَميعِ اَحْوالي',0,1,1.6,'ف000',9),(115134,'في جَميعِ اُمُوري','في جَميعِ اُمُوري',0,1,1.5667,'ف000',9),(115135,'في جَنْبِ','في جَنْبِ',0,1,1.3,'ف000',9),(115136,'في جَنْبِ شُكْرِكَ','في جَنْبِ شُكْرِكَ',0,1,1.6,'ف000',9),(115137,'في جَنْبِ نِعَمِكَ','في جَنْبِ نِعَمِكَ',0,1,1.6,'ف000',9),(115138,'في جُرْأَتي','في جُرْأَتي',0,1,1.3667,'ف000',9),(115139,'في جُرْأَتي عَلى','في جُرْأَتي عَلى',0,1,1.5333,'ف000',9),(115140,'في حيلَتِكَ','في حيلَتِكَ',0,1,1.3667,'ف000',9),(115141,'في حيلَتِكَ مِنْ','في حيلَتِكَ مِنْ',0,1,1.5333,'ف000',9),(115142,'في حَياتي','في حَياتي',0,1,1.3,'ف000',9),(115143,'في حَياتي وَاُعِدُّهُ','في حَياتي وَاُعِدُّهُ',0,1,1.7,'ف000',9),(115144,'في حُفْرَتي','في حُفْرَتي',0,1,1.3667,'ف000',9),(115145,'في حُفْرَتي وَارْحَمْ','في حُفْرَتي وَارْحَمْ',0,1,1.7,'ف000',9),(115146,'في حُكْمِكَ','في حُكْمِكَ',0,1,1.3667,'ف000',9),(115147,'في حُكْمِكَ وَفِقْهاً','في حُكْمِكَ وَفِقْهاً',0,1,1.7,'ف000',9),(115148,'في حُكْمِكَ وَلا','في حُكْمِكَ وَلا',0,1,1.5333,'ف000',9),(115149,'في خَلْقِهِ','في خَلْقِهِ',0,1,1.3667,'ف000',9),(115150,'في خَلْقِهِ وَلا','في خَلْقِهِ وَلا',0,1,1.5333,'ف000',9),(115151,'في خَيْرٍ','في خَيْرٍ',0,1,1.3,'ف000',9),(115152,'في خَيْرٍ وَعافِيَةٍ','في خَيْرٍ وَعافِيَةٍ',0,1,1.6667,'ف000',9),(115153,'في دارِ','في دارِ',0,1,1.2333,'ف000',9),(115154,'في دارِ الدُّنْيا','في دارِ الدُّنْيا',0,1,1.5667,'ف000',9),(115155,'في دينِكَ','في دينِكَ',0,1,1.3,'ف000',9),(115156,'في دينِكَ حَتّى','في دينِكَ حَتّى',0,1,1.5,'ف000',9),(115157,'في دينِكَ وَفَهْماً','في دينِكَ وَفَهْماً',0,1,1.6333,'ف000',9),(115158,'في دَمِهِ','في دَمِهِ',0,1,1.3,'ف000',9),(115159,'في دَمِهِ اَللّـهُمَّ','في دَمِهِ اَللّـهُمَّ',0,1,1.7,'ف000',9),(115160,'في دَوْلَةٍ','في دَوْلَةٍ',0,1,1.3667,'ف000',9),(115161,'في دَوْلَةٍ كَريمَةٍ','في دَوْلَةٍ كَريمَةٍ',0,1,1.6667,'ف000',9),(115162,'في دُعائِكَ','في دُعائِكَ',0,1,1.3667,'ف000',9),(115163,'في دُعائِكَ وَمَسْأَلَتِكَ','في دُعائِكَ وَمَسْأَلَتِكَ',0,1,1.8667,'ف000',9),(115164,'في دِمائِهِما','في دِمائِهِما',0,1,1.4333,'ف000',9),(115165,'في دِمائِهِما اَللّـهُمَّ','في دِمائِهِما اَللّـهُمَّ',0,1,1.8333,'ف000',9),(115166,'في ذلِكَ','في ذلِكَ',0,1,1.2667,'ف000',9),(115167,'في ذلِكَ الْبَيْتِ','في ذلِكَ الْبَيْتِ',0,1,1.6,'ف000',9),(115168,'في رَحْمَتِكَ','في رَحْمَتِكَ',0,1,1.4333,'ف000',9),(115169,'في رَحْمَتِكَ الاَئِمَّةِ','في رَحْمَتِكَ الاَئِمَّةِ',0,1,1.8333,'ف000',9),(115170,'في رَغْبَتـي','في رَغْبَتـي',0,1,1.4,'ف000',9),(115171,'في رَغْبَتـي اَنْتَ','في رَغْبَتـي اَنْتَ',0,1,1.6333,'ف000',9),(115172,'في رَغْبَتي','في رَغْبَتي',0,1,1.3667,'ف000',9),(115173,'في رَغْبَتي اَنْتَ','في رَغْبَتي اَنْتَ',0,1,1.6,'ف000',9),(115174,'في رِزْقي يا','في رِزْقي يا',0,1,1.4,'ف000',9),(115175,'في رِزْقي َوَتَجْعَلَني','في رِزْقي َوَتَجْعَلَني',0,1,1.7667,'ف000',9),(115176,'في سَبيلِكَ','في سَبيلِكَ',0,1,1.3667,'ف000',9),(115177,'في سَبيلِكَ تَحْتَ','في سَبيلِكَ تَحْتَ',0,1,1.6,'ف000',9),(115178,'في سَبيلِكَ فَوفِّقْ','في سَبيلِكَ فَوفِّقْ',0,1,1.6667,'ف000',9),(115179,'في سَبيلِكَ وَعَلى','في سَبيلِكَ وَعَلى',0,1,1.6,'ف000',9),(115180,'في سُوءٍ','في سُوءٍ',0,1,1.2667,'ف000',9),(115181,'في سُوءٍ اسْتَنْقَذْتَني','في سُوءٍ اسْتَنْقَذْتَني',0,1,1.8,'ف000',9),(115182,'في شَأن','في شَأن',0,1,1.2333,'ف000',9),(115183,'في شَأن اَنْتَ','في شَأن اَنْتَ',0,1,1.4667,'ف000',9),(115184,'في شَأنٍ','في 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عَظَمَتِهِ',0,1,1.4333,'ف000',9),(115201,'في عَظَمَتِهِ اَلْحَمْدُ','في عَظَمَتِهِ اَلْحَمْدُ',0,1,1.8,'ف000',9),(115202,'في عَمَلي','في عَمَلي',0,1,1.3,'ف000',9),(115203,'في عَمَلي اُرْضيكَ','في عَمَلي اُرْضيكَ',0,1,1.6,'ف000',9),(115204,'في عِلْمِكَ','في عِلْمِكَ',0,1,1.3667,'ف000',9),(115205,'في عِلْمِكَ وَكِفْلَيْنِ','في عِلْمِكَ وَكِفْلَيْنِ',0,1,1.8,'ف000',9),(115206,'في عِلْمِهِ','في عِلْمِهِ',0,1,1.3667,'ف000',9),(115207,'في عِلْمِهِ سُبْحانَكَ','في عِلْمِهِ سُبْحانَكَ',0,1,1.7333,'ف000',9),(115208,'في غَضَبِهِ','في غَضَبِهِ',0,1,1.3667,'ف000',9),(115209,'في غَضَبِهِ وَهُوَ','في غَضَبِهِ وَهُوَ',0,1,1.6,'ف000',9),(115210,'في غَمَراتِها','في غَمَراتِها',0,1,1.4333,'ف000',9),(115211,'في غَمَراتِها اَلْحَمْدُ','في غَمَراتِها اَلْحَمْدُ',0,1,1.8,'ف000',9),(115212,'في قَبْري وَجَزَعي','في قَبْري وَجَزَعي',0,1,1.6,'ف000',9),(115213,'في قَلْبي','في قَلْبي',0,1,1.3,'ف000',9),(115214,'في قَلْبي وَاقْطَعْ','في قَلْبي وَاقْطَعْ',0,1,1.6333,'ف000',9),(115215,'في قَلْبِهِ','في قَلْبِهِ',0,1,1.3667,'ف000',9),(115216,'في قَلْبِهِ وَلا','في قَلْبِهِ وَلا',0,1,1.5333,'ف000',9),(115217,'في كُرْبَتي','في كُرْبَتي',0,1,1.3667,'ف000',9),(115218,'في كُرْبَتي وَيا','في كُرْبَتي وَيا',0,1,1.5333,'ف000',9),(115219,'في كُلِّ خَيْر','في كُلِّ خَيْر',0,1,1.4667,'ف000',9),(115220,'في كُلِّ خَيْرٍ','في كُلِّ خَيْرٍ',0,1,1.5,'ف000',9),(115221,'في كُلِّ سَنَةٍ','في كُلِّ سَنَةٍ',0,1,1.5,'ف000',9),(115222,'في كِتابٍ','في كِتابٍ',0,1,1.3,'ف000',9),(115223,'في كِتابٍ مُبين','في كِتابٍ مُبين',0,1,1.5,'ف000',9),(115224,'في كِتابٍ مُبينٍ','في كِتابٍ مُبينٍ',0,1,1.5333,'ف000',9),(115225,'في كِتابِكَ الْعَفْوَ','في كِتابِكَ الْعَفْوَ',0,1,1.7,'ف000',9),(115226,'في لِقائِكَ','في لِقائِكَ',0,1,1.3667,'ف000',9),(115227,'في لِقائِكَ الرّاحَةَ','في لِقائِكَ الرّاحَةَ',0,1,1.7,'ف000',9),(115228,'في مَقامِ','في مَقامِ',0,1,1.3,'ف000',9),(115229,'في مَقامِ الْكاذِبينَ','في مَقامِ الْكاذِبينَ',0,1,1.7,'ف000',9),(115230,'في مَوْضِعِ','في مَوْضِعِ',0,1,1.3667,'ف000',9),(115231,'في مَوْضِعِ النَّكالِ','في مَوْضِعِ النَّكالِ',0,1,1.7,'ف000',9),(115232,'في مَوْضِعِ الْعَفْوِ','في مَوْضِعِ الْعَفْوِ',0,1,1.7,'ف000',9),(115233,'في مَوْضِعِ الْكِبْرياءِ','في مَوْضِعِ الْكِبْرياءِ',0,1,1.8,'ف000',9),(115234,'في مُلْكِكَ','في مُلْكِكَ',0,1,1.3667,'ف000',9),(115235,'في مُلْكِكَ وَلا','في مُلْكِكَ وَلا',0,1,1.5333,'ف000',9),(115236,'في مُلْكِهِ','في مُلْكِهِ',0,1,1.3667,'ف000',9),(115237,'في مُلْكِهِ وَلا','في مُلْكِهِ وَلا',0,1,1.5333,'ف000',9),(115238,'في نَفْسي','في نَفْسي',0,1,1.3,'ف000',9),(115239,'في نَفْسي وَاَهْلي','في نَفْسي وَاَهْلي',0,1,1.6,'ف000',9),(115240,'في نِعَمِكَ','في نِعَمِكَ',0,1,1.3667,'ف000',9),(115241,'في نِعَمِكَ عِنْدي','في نِعَمِكَ عِنْدي',0,1,1.6,'ف000',9),(115242,'في نِعَمِكَ وَاِحْسانِكَ','في نِعَمِكَ وَاِحْسانِكَ',0,1,1.8,'ف000',9),(115243,'في نِعْمَتي','في نِعْمَتي',0,1,1.3667,'ف000',9),(115244,'في نِعْمَتي وَيا','في نِعْمَتي وَيا',0,1,1.5333,'ف000',9),(115245,'في هذَا الْعامِ','في هذَا الْعامِ',0,1,1.5,'ف000',9),(115246,'في هذِهِ الدُّنْيا','في هذِهِ الدُّنْيا',0,1,1.6,'ف000',9),(115247,'في يُسْرٍ مِنْكَ','في يُسْرٍ مِنْكَ',0,1,1.5333,'ف000',9),(115248,'في يُسْرٍ ويسار','في يُسْرٍ ويسار',0,1,1.5,'ف000',9),(115249,'فيـما دَعْوَتُكَ','فيـما دَعْوَتُكَ',0,1,1.5333,'ف000',9),(115250,'فيـما دَعْوَتُكَ وَعَوائِدُ','فيـما دَعْوَتُكَ وَعَوائِدُ',0,1,1.9,'ف000',9),(115251,'فيـما رَجَوْتُكَ','فيـما رَجَوْتُكَ',0,1,1.5333,'ف000',9),(115252,'فيـما رَجَوْتُكَ وَالنَّجاهُ','فيـما رَجَوْتُكَ وَالنَّجاهُ',0,1,1.9333,'ف000',9),(115253,'فيـما عِنْدَكَ','فيـما عِنْدَكَ',0,1,1.4667,'ف000',9),(115254,'فيـما عِنْدَكَ وَتَوَفَّني','فيـما عِنْدَكَ وَتَوَفَّني',0,1,1.8667,'ف000',9),(115255,'فيـما قَصَدْتُ','فيـما قَصَدْتُ',0,1,1.4667,'ف000',9),(115256,'فيـما قَصَدْتُ فيهِ','فيـما قَصَدْتُ فيهِ',0,1,1.6333,'ف000',9),(115257,'فيكَ','فيكَ',0,0,0.2667,'ف000',9),(115258,'فيكَ اَمَلاً','فيكَ اَمَلاً',0,1,1.4,'ف000',9),(115259,'فيكَ اَمَلاً طَويلاً','فيكَ اَمَلاً طَويلاً',0,1,1.6667,'ف000',9),(115260,'فيكَ رَجاءً','فيكَ رَجاءً',0,1,1.3667,'ف000',9),(115261,'فيكَ رَجاءً عَظيماً','فيكَ رَجاءً عَظيماً',0,1,1.6333,'ف000',9),(115262,'فيكَ طَمَعُنا','فيكَ طَمَعُنا',0,1,1.4333,'ف000',9),(115263,'فيكَ طَمَعُنا يا','فيكَ طَمَعُنا يا',0,1,1.5333,'ف000',9),(115264,'فيكَ وَاَرْغِدْ','فيكَ وَاَرْغِدْ',0,1,1.5,'ف000',9),(115265,'فيكَ وَاَرْغِدْ عَيْشي','فيكَ وَاَرْغِدْ عَيْشي',0,1,1.7333,'ف000',9),(115266,'فيكَ وَعَظيمِ','فيكَ وَعَظيمِ',0,1,1.4333,'ف000',9),(115267,'فيكَ وَعَظيمِ الطَّمَعِ','فيكَ وَعَظيمِ الطَّمَعِ',0,1,1.7667,'ف000',9),(115268,'فيمَنْ','فيمَنْ',0,0,0.4,'ف000',9),(115269,'فيمَنْ تَمُنُّ','فيمَنْ تَمُنُّ',0,1,1.4667,'ف000',9),(115270,'فيمَنْ تَمُنُّ عَلَيْهِ','فيمَنْ تَمُنُّ عَلَيْهِ',0,1,1.7667,'ف000',9),(115271,'فينا','فينا',0,0,0.2667,'ف000',9),(115272,'فينا وَعِلْمُنا','فينا وَعِلْمُنا',0,1,1.5,'ف000',9),(115273,'فينا وَعِلْمُنا بِاَنَّكَ','فينا وَعِلْمُنا بِاَنَّكَ',0,1,1.8333,'ف000',9),(115274,'فيه','فيه',0,0,0.2,'ف000',9),(115275,'فيه نازِلاً','فيه نازِلاً',0,1,1.3667,'ف000',9),(115276,'فيه نازِلاً وَعَمَلي','فيه نازِلاً وَعَمَلي',0,1,1.6667,'ف000',9),(115277,'فيها إلاّ','فيها إلاّ',0,1,1.3,'ف000',9),(115278,'فيها إلاّ عَفْوُكَ','فيها إلاّ عَفْوُكَ',0,1,1.6,'ف000',9),(115279,'فيها اَفْضَلَ','فيها اَفْضَلَ',0,1,1.4333,'ف000',9),(115280,'فيها اَفْضَلَ ما','فيها اَفْضَلَ ما',0,1,1.5333,'ف000',9),(115281,'فيها اَللّـهُمَّ','فيها اَللّـهُمَّ',0,1,1.5333,'ف000',9),(115282,'فيها اَللّـهُمَّ صَلِّ','فيها اَللّـهُمَّ صَلِّ',0,1,1.7333,'ف000',9),(115283,'فيها اَنْ','فيها اَنْ',0,1,1.3,'ف000',9),(115284,'فيها اَنْ تُصَلِّيَ','فيها اَنْ تُصَلِّيَ',0,1,1.6333,'ف000',9),(115285,'فيها عَمّا','فيها عَمّا',0,1,1.3333,'ف000',9),(115286,'فيها عَمّا يَلِجُ','فيها عَمّا يَلِجُ',0,1,1.5667,'ف000',9),(115287,'فيها فَاَخِّرْني','فيها فَاَخِّرْني',0,1,1.5333,'ف000',9),(115288,'فيها فَاَخِّرْني اِلى','فيها فَاَخِّرْني اِلى',0,1,1.7,'ف000',9),(115289,'فيها مِنَ','فيها مِنَ',0,1,1.3,'ف000',9),(115290,'فيها مِنَ الدُّعاةِ','فيها مِنَ الدُّعاةِ',0,1,1.6333,'ف000',9),(115291,'فيها مِنْ','فيها مِنْ',0,1,1.3,'ف000',9),(115292,'فيها مِنْ عُتَقائِكَ','فيها مِنْ عُتَقائِكَ',0,1,1.6667,'ف000',9),(115293,'فيها وَلا','فيها وَلا',0,1,1.3,'ف000',9),(115294,'فيها وَلا يَشْغَلُهُ','فيها وَلا يَشْغَلُهُ',0,1,1.6667,'ف000',9),(115295,'فيهِ الاَكْثَرَ','فيهِ الاَكْثَرَ',0,1,1.5,'ف000',9),(115296,'فيهِ الاَكْثَرَ وَحَظّي','فيهِ الاَكْثَرَ وَحَظّي',0,1,1.7667,'ف000',9),(115297,'فيهِ الاَوْفَرَ','فيهِ الاَوْفَرَ',0,1,1.5,'ف000',9),(115298,'فيهِ الاَوْفَرَ اَللّـهُمَّ','فيهِ الاَوْفَرَ اَللّـهُمَّ',0,1,1.9,'ف000',9),(115299,'فيهِ السُّوءَ','فيهِ السُّوءَ',0,1,1.4333,'ف000',9),(115300,'فيهِ السُّوءَ وَالْفَحشاءَ','فيهِ السُّوءَ وَالْفَحشاءَ',0,1,1.8667,'ف000',9),(115301,'فيهِ الصِّيامَ','فيهِ الصِّيامَ',0,1,1.4667,'ف000',9),(115302,'فيهِ الصِّيامَ ارْزُقْني','فيهِ الصِّيامَ ارْزُقْني',0,1,1.8,'ف000',9),(115303,'فيهِ الصِّيامَ صَلِّ','فيهِ الصِّيامَ صَلِّ',0,1,1.6667,'ف000',9),(115304,'فيهِ النُّعاسَ','فيهِ النُّعاسَ',0,1,1.4667,'ف000',9),(115305,'فيهِ النُّعاسَ وَالْكَسَلَ','فيهِ النُّعاسَ وَالْكَسَلَ',0,1,1.8667,'ف000',9),(115306,'فيهِ الْبَرَكَةَ','فيهِ الْبَرَكَةَ',0,1,1.5333,'ف000',9),(115307,'فيهِ الْبَرَكَةَ وَاَحْسِنْ','فيهِ الْبَرَكَةَ وَاَحْسِنْ',0,1,1.9,'ف000',9),(115308,'فيهِ الْعافِيَةَ','فيهِ الْعافِيَةَ',0,1,1.5333,'ف000',9),(115309,'فيهِ الْعافِيَةَ وَاَصِحَّ','فيهِ الْعافِيَةَ وَاَصِحَّ',0,1,1.8667,'ف000',9),(115310,'فيهِ الْعِلَلَ','فيهِ الْعِلَلَ',0,1,1.4667,'ف000',9),(115311,'فيهِ الْعِلَلَ وَالاَسْقامَ','فيهِ الْعِلَلَ وَالاَسْقامَ',0,1,1.9,'ف000',9),(115312,'فيهِ الْقُرْآنَ هُدَىً','فيهِ الْقُرْآنَ هُدَىً',0,1,1.7333,'ف000',9),(115313,'فيهِ الْقُرْآنَ وَافْتَرَضْتَ','فيهِ الْقُرْآنَ وَافْتَرَضْتَ',0,1,1.9667,'ف000',9),(115314,'فيهِ اَفْضَلَ','فيهِ اَفْضَلَ',0,1,1.4333,'ف000',9),(115315,'فيهِ اَفْضَلَ ما','فيهِ اَفْضَلَ ما',0,1,1.5333,'ف000',9),(115316,'فيهِ اِلَيْكَ','فيهِ اِلَيْكَ',0,1,1.4333,'ف000',9),(115317,'فيهِ اِلَيْكَ واصِلاً','فيهِ اِلَيْكَ واصِلاً',0,1,1.7,'ف000',9),(115318,'فيهِ بَدَني','فيهِ بَدَني',0,1,1.3667,'ف000',9),(115319,'فيهِ بَدَني وَاَوْسِعْ','فيهِ بَدَني وَاَوْسِعْ',0,1,1.7333,'ف000',9),(115320,'فيهِ دُعائي','فيهِ دُعائي',0,1,1.3667,'ف000',9),(115321,'فيهِ دُعائي وَبَلِّغْني','فيهِ دُعائي وَبَلِّغْني',0,1,1.7667,'ف000',9),(115322,'فيهِ رِزْقي','فيهِ رِزْقي',0,1,1.3667,'ف000',9),(115323,'فيهِ رِزْقي وَاكْفِني','فيهِ رِزْقي وَاكْفِني',0,1,1.7,'ف000',9),(115324,'فيهِ فَاِنْ','فيهِ فَاِنْ',0,1,1.3667,'ف000',9),(115325,'فيهِ فَاِنْ لَمْ','فيهِ فَاِنْ لَمْ',0,1,1.5333,'ف000',9),(115326,'فيهِ لَيْلَةَ','فيهِ لَيْلَةَ',0,1,1.4333,'ف000',9),(115327,'فيهِ لَيْلَةَ الْقَدْرِ','فيهِ لَيْلَةَ الْقَدْرِ',0,1,1.7667,'ف000',9),(115328,'فيهِ لَيْلَةُ','فيهِ لَيْلَةُ',0,1,1.4333,'ف000',9),(115329,'فيهِ لَيْلَةُ الْقَدْرِ','فيهِ لَيْلَةُ الْقَدْرِ',0,1,1.7667,'ف000',9),(115330,'فيهِ لِطاعَتِكَ','فيهِ لِطاعَتِكَ',0,1,1.5,'ف000',9),(115331,'فيهِ لِطاعَتِكَ وَطاعَةِ','فيهِ لِطاعَتِكَ وَطاعَةِ',0,1,1.8,'ف000',9),(115332,'فيهِ لِعِبادَتِكَ','فيهِ لِعِبادَتِكَ',0,1,1.5667,'ف000',9),(115333,'فيهِ لِعِبادَتِكَ وَدُعائِكَ','فيهِ لِعِبادَتِكَ وَدُعائِكَ',0,1,1.9333,'ف000',9),(115334,'فيهِ لِلَيْلَةِ','فيهِ لِلَيْلَةِ',0,1,1.5,'ف000',9),(115335,'فيهِ لِلَيْلَةِ الْقَدْرِ','فيهِ لِلَيْلَةِ الْقَدْرِ',0,1,1.8333,'ف000',9),(115336,'فيهِ ما أهَمَّي','فيهِ ما أهَمَّي',0,1,1.5,'ف000',9),(115337,'فيهِ ما لَيْسَ','فيهِ ما لَيْسَ',0,1,1.4667,'ف000',9),(115338,'فيهِ مَشْكُوراً','فيهِ مَشْكُوراً',0,1,1.5,'ف000',9),(115339,'فيهِ مَشْكُوراً وَذَنْبي','فيهِ مَشْكُوراً وَذَنْبي',0,1,1.8,'ف000',9),(115340,'فيهِ مَغْفُوراً','فيهِ مَغْفُوراً',0,1,1.5,'ف000',13),(115341,'فيهِ مَغْفُوراً حَتّى','فيهِ مَغْفُوراً حَتّى',0,1,1.7,'ف000',9),(115342,'فيهِ مَقْبُولاً','فيهِ مَقْبُولاً',0,1,1.5,'ف000',13),(115343,'فيهِ مَقْبُولاً وَسَعْيي','فيهِ مَقْبُولاً وَسَعْيي',0,1,1.8,'ف000',9),(115344,'فيهِ مُحَمَّداً','فيهِ مُحَمَّداً',0,1,1.5,'ف000',9),(115345,'فيهِ مُحَمَّداً وآلَ','فيهِ مُحَمَّداً وآلَ',0,1,1.6667,'ف000',9),(115346,'فيهِ مِنَ الشَّأنِ','فيهِ مِنَ الشَّأنِ',0,1,1.6,'ف000',9),(115347,'فيهِ مِنَ الشَّيْطانِ','فيهِ مِنَ الشَّيْطانِ',0,1,1.7,'ف000',9),(115348,'فيهِ مِنَ الْحَقِّ','فيهِ مِنَ الْحَقِّ',0,1,1.6,'ف000',9),(115349,'فيهِ وَاَسْتَغْفِرُكَ','فيهِ وَاَسْتَغْفِرُكَ',0,1,1.7,'ف000',9),(115350,'فيهِ وَاَسْتَغْفِرُكَ لِكُلِّ','فيهِ وَاَسْتَغْفِرُكَ لِكُلِّ',0,1,1.9667,'ف000',9),(115351,'فيهِ وَاَعِنّي','فيهِ وَاَعِنّي',0,1,1.4667,'ف000',9),(115352,'فيهِ وَاَعِنّي عَلَيْهِ','فيهِ وَاَعِنّي عَلَيْهِ',0,1,1.7667,'ف000',9),(115353,'فيهِ وَفي','فيهِ وَفي',0,1,1.3,'ف000',9),(115354,'فيهِ وَفي قِيامِهِ','فيهِ وَفي قِيامِهِ',0,1,1.6,'ف000',9),(115355,'فيهِ وَلا','فيهِ وَلا',0,1,1.3,'ف000',9),(115356,'فيهِ وَلا جَنْبٌ','فيهِ وَلا جَنْبٌ',0,1,1.5333,'ف000',9),(115357,'فيْها','فيْها',0,0,0.3333,'ف000',9),(115358,'فيْها اَللّـهُمَّ','فيْها اَللّـهُمَّ',0,1,1.5667,'ف000',9),(115359,'فيْها اَللّـهُمَّ صَلِّ','فيْها اَللّـهُمَّ صَلِّ',0,1,1.7667,'ف000',9),(115360,'فَإنْ','فَإنْ',0,0,0.3333,'ف000',9),(115361,'فَإنْ اَبْطأَ','فَإنْ اَبْطأَ',0,1,1.4333,'ف000',9),(115362,'فَإنْ اَبْطأَ عَنّي','فَإنْ اَبْطأَ عَنّي',0,1,1.6333,'ف000',9),(115363,'فَإِلى','فَإِلى',0,0,0.4,'ف000',9),(115364,'فَإِلى مَنْ','فَإِلى مَنْ',0,1,1.3667,'ف000',9),(115365,'فَإِلى مَنْ اَفْزَعُ','فَإِلى مَنْ اَفْزَعُ',0,1,1.6667,'ف000',9),(115366,'فَإِلى مَنْ يَفْزَعُ','فَإِلى مَنْ يَفْزَعُ',0,1,1.6667,'ف000',9),(115367,'فَارْحَمْ','فَارْحَمْ',0,0,0.6,'ف000',9),(115368,'فَارْحَمْ عَبْدَكَ','فَارْحَمْ عَبْدَكَ',0,1,1.6,'ف000',9),(115369,'فَارْحَمْ عَبْدَكَ الْجاهِلَ','فَارْحَمْ عَبْدَكَ الْجاهِلَ',0,1,1.9333,'ف000',9),(115370,'فَارْفَعْنا','فَارْفَعْنا',0,0,0.7333,'ف000',9),(115371,'فَارْفَعْنا وِبَكَأسٍ','فَارْفَعْنا وِبَكَأسٍ',0,1,1.7,'ف000',9),(115372,'فَارْفَعْنا وِبَكَأسٍ مِنْ','فَارْفَعْنا وِبَكَأسٍ مِنْ',0,1,1.8667,'ف000',9),(115373,'فَاسْتَجِبْ','فَاسْتَجِبْ',0,0,0.7333,'ف000',9),(115374,'فَاسْتَجِبْ لي','فَاسْتَجِبْ لي',0,1,1.4667,'ف000',9),(115375,'فَاسْتَجِبْ لي كَما','فَاسْتَجِبْ لي كَما',0,1,1.6333,'ف000',9),(115376,'فَاسْتَنْقِذْني','فَاسْتَنْقِذْني',0,0,1,'ف000',9),(115377,'فَاسْتَنْقِذْني وَبِرَحْمَتِكَ','فَاسْتَنْقِذْني وَبِرَحْمَتِكَ',0,1,2,'ف000',9),(115378,'فَاسْتَنْقِذْني وَبِرَحْمَتِكَ فَخَلِّصْني','فَاسْتَنْقِذْني وَبِرَحْمَتِكَ فَخَلِّصْني',0,1,2,'ف000',9),(115379,'فَاسْمَعْ','فَاسْمَعْ',0,0,0.6,'ف000',9),(115380,'فَاسْمَعْ يا','فَاسْمَعْ يا',0,1,1.4,'ف000',9),(115381,'فَاسْمَعْ يا سَميعُ','فَاسْمَعْ يا سَميعُ',0,1,1.6333,'ف000',9),(115382,'فَاعْفُ','فَاعْفُ',0,0,0.4667,'ف000',9),(115383,'فَاعْفُ عَنّا','فَاعْفُ عَنّا',0,1,1.4333,'ف000',9),(115384,'فَاعْفُ عَنّا فَاِنَّكَ','فَاعْفُ عَنّا فَاِنَّكَ',0,1,1.7667,'ف000',9),(115385,'فَاغْفِرْ','فَاغْفِرْ',0,0,0.6,'ف000',9),(115386,'فَاغْفِرْ لي','فَاغْفِرْ لي',0,1,1.4,'ف000',9),(115387,'فَاغْفِرْ لي اِنَّهُ','فَاغْفِرْ لي اِنَّهُ',0,1,1.6667,'ف000',9),(115388,'فَاغْفِرْ لي خَطيئَتي','فَاغْفِرْ لي خَطيئَتي',0,1,1.7,'ف000',9),(115389,'فَاغْفِرْ لي وَاَلْبِسْني','فَاغْفِرْ لي وَاَلْبِسْني',0,1,1.8333,'ف000',9),(115390,'فَاكْتُبْ','فَاكْتُبْ',0,0,0.6,'ف000',9),(115391,'فَاكْتُبْ لَنا','فَاكْتُبْ لَنا',0,1,1.4667,'ف000',9),(115392,'فَاكْتُبْ لَنا وَفي','فَاكْتُبْ لَنا وَفي',0,1,1.6333,'ف000',9),(115393,'فَالآنَ','فَالآنَ',0,0,0.4667,'ف000',9),(115394,'فَالآنَ مِنْ','فَالآنَ مِنْ',0,1,1.4,'ف000',9),(115395,'فَالآنَ مِنْ عَذابِكَ','فَالآنَ مِنْ عَذابِكَ',0,1,1.7,'ف000',9),(115396,'فَالأَمْرُ','فَالأَمْرُ',0,0,0.6667,'ف000',9),(115397,'فَالأَمْرُ لَكَ','فَالأَمْرُ لَكَ',0,1,1.5,'ف000',9),(115398,'فَالأَمْرُ لَكَ وَحْدَكَ','فَالأَمْرُ لَكَ وَحْدَكَ',0,1,1.8,'ف000',9),(115399,'فَالْعَفْوَ','فَالْعَفْوَ',0,0,0.7333,'ف000',9),(115400,'فَالْعَفْوَ الْعَفْوَ','فَالْعَفْوَ الْعَفْوَ',0,1,1.7,'ف000',9),(115401,'فَالْعَفْوَ الْعَفْوَ الْعَفْوَ','فَالْعَفْوَ الْعَفْوَ الْعَفْوَ',0,1,2,'ف000',9),(115402,'فَامْنُنْ','فَامْنُنْ',0,0,0.6,'ف000',9),(115403,'فَامْنُنْ عَلَيَّ','فَامْنُنْ عَلَيَّ',0,1,1.5667,'ف000',9),(115404,'فَامْنُنْ عَلَيَّ بِهِ','فَامْنُنْ عَلَيَّ بِهِ',0,1,1.7333,'ف000',9),(115405,'فَامْنُنْ عَلَيْنا','فَامْنُنْ عَلَيْنا',0,1,1.6,'ف000',9),(115406,'فَامْنُنْ عَلَيْنا بِما','فَامْنُنْ عَلَيْنا بِما',0,1,1.7667,'ف000',9),(115407,'فَاَتَبَغَّضُ','فَاَتَبَغَّضُ',0,0,0.8667,'ف000',9),(115408,'فَاَتَبَغَّضُ اِلَيْكَ','فَاَتَبَغَّضُ اِلَيْكَ',0,1,1.7333,'ف000',9),(115409,'فَاَتَبَغَّضُ اِلَيْكَ وَتَتَوَدَّدُ','فَاَتَبَغَّضُ اِلَيْكَ وَتَتَوَدَّدُ',0,1,2,'ف000',9),(115410,'فَاَجِبْني','فَاَجِبْني',0,0,0.6667,'ف000',9),(115411,'فَاَجِبْني يا','فَاَجِبْني يا',0,1,1.4333,'ف000',9),(115412,'فَاَجِبْني يا اَللهُ','فَاَجِبْني يا اَللهُ',0,1,1.6667,'ف000',9),(115413,'فَاَخِّرْني','فَاَخِّرْني',0,0,0.7333,'ف000',9),(115414,'فَاَخِّرْني اِلى','فَاَخِّرْني اِلى',0,1,1.5333,'ف000',9),(115415,'فَاَخِّرْني اِلى ذلِكَ','فَاَخِّرْني اِلى ذلِكَ',0,1,1.7333,'ف000',9),(115416,'فَاَخْدِمْنا','فَاَخْدِمْنا',0,0,0.8,'ف000',9),(115417,'فَاَخْدِمْنا وَمِنْ','فَاَخْدِمْنا وَمِنْ',0,1,1.6333,'ف000',9),(115418,'فَاَخْدِمْنا وَمِنْ ثِمارِ','فَاَخْدِمْنا وَمِنْ ثِمارِ',0,1,1.8667,'ف000',9),(115419,'فَاَدْخِلْنا','فَاَدْخِلْنا',0,0,0.8,'ف000',9),(115420,'فَاَدْخِلْنا وَفي','فَاَدْخِلْنا وَفي',0,1,1.5667,'ف000',9),(115421,'فَاَدْخِلْنا وَفي عِلِّيّينَ','فَاَدْخِلْنا وَفي عِلِّيّينَ',0,1,1.9333,'ف000',9),(115422,'فَاَدْرَكُوا','فَاَدْرَكُوا',0,0,0.8,'ف000',9),(115423,'فَاَدْرَكُوا ما','فَاَدْرَكُوا ما',0,1,1.5,'ف000',9),(115424,'فَاَدْرَكُوا ما اَمَّلُوا','فَاَدْرَكُوا ما اَمَّلُوا',0,1,1.8333,'ف000',9),(115425,'فَاَدْرِكْنا','فَاَدْرِكْنا',0,0,0.8,'ف000',9),(115426,'فَاَدْرِكْنا ما','فَاَدْرِكْنا ما',0,1,1.5,'ف000',9),(115427,'فَاَدْرِكْنا ما اَمَّلْنا','فَاَدْرِكْنا ما اَمَّلْنا',0,1,1.8333,'ف000',9),(115428,'فَاَطْعِمْنا','فَاَطْعِمْنا',0,0,0.8,'ف000',9),(115429,'فَاَطْعِمْنا وِمِنْ','فَاَطْعِمْنا وِمِنْ',0,1,1.6333,'ف000',9),(115430,'فَاَطْعِمْنا وِمِنْ ثِيابِ','فَاَطْعِمْنا وِمِنْ ثِيابِ',0,1,1.8667,'ف000',9),(115431,'فَاَعْتِقْ','فَاَعْتِقْ',0,0,0.6667,'ف000',9),(115432,'فَاَعْتِقْ رِقابَنا','فَاَعْتِقْ رِقابَنا',0,1,1.6333,'ف000',9),(115433,'فَاَعْتِقْ رِقابَنا مِنَ','فَاَعْتِقْ رِقابَنا مِنَ',0,1,1.8,'ف000',9),(115434,'فَاَعْطِني','فَاَعْطِني',0,0,0.6667,'ف000',9),(115435,'فَاَعْطِني مِنْ','فَاَعْطِني مِنْ',0,1,1.5,'ف000',9),(115436,'فَاَعْطِني مِنْ عَفْوِكَ','فَاَعْطِني مِنْ عَفْوِكَ',0,1,1.8,'ف000',9),(115437,'فَاَغِثْني','فَاَغِثْني',0,0,0.6667,'ف000',9),(115438,'فَاَغِثْني وَفَرِّجْ','فَاَغِثْني وَفَرِّجْ',0,1,1.6667,'ف000',9),(115439,'فَاَغِثْني وَفَرِّجْ عَنّي','فَاَغِثْني وَفَرِّجْ عَنّي',0,1,1.8667,'ف000',9),(115440,'فَاَقْصَيْتَني','فَاَقْصَيْتَني',0,0,0.9333,'ف000',9),(115441,'فَاَقْصَيْتَني اَوْ','فَاَقْصَيْتَني اَوْ',0,1,1.6333,'ف000',9),(115442,'فَاَقْصَيْتَني اَوْ لَعَلَّكَ','فَاَقْصَيْتَني اَوْ لَعَلَّكَ',0,1,1.9667,'ف000',9),(115443,'فَاَكْرَمَني','فَاَكْرَمَني',0,0,0.8,'ف000',9),(115444,'فَاَكْرَمَني وَلَمْ','فَاَكْرَمَني وَلَمْ',0,1,1.6333,'ف000',9),(115445,'فَاَكْرَمَني وَلَمْ يَكِلْني','فَاَكْرَمَني وَلَمْ يَكِلْني',0,1,1.9333,'ف000',9),(115446,'فَاَلْبِسْنا','فَاَلْبِسْنا',0,0,0.8,'ف000',9),(115447,'فَاَلْبِسْنا وَلَيْلَةَ','فَاَلْبِسْنا وَلَيْلَةَ',0,1,1.7667,'ف000',9),(115448,'فَاَلْبِسْنا وَلَيْلَةَ الْقَدْرِ','فَاَلْبِسْنا وَلَيْلَةَ الْقَدْرِ',0,1,2,'ف000',9),(115449,'فَاَنْتَ','فَاَنْتَ',0,0,0.5333,'ف000',9),(115450,'فَاَنْتَ اَهْلٌ','فَاَنْتَ اَهْلٌ',0,1,1.5,'ف000',9),(115451,'فَاَنْتَ اَهْلٌ اَنْ','فَاَنْتَ اَهْلٌ اَنْ',0,1,1.6667,'ف000',9),(115452,'فَاَنْتَ اَهْلُ','فَاَنْتَ اَهْلُ',0,1,1.5,'ف000',9),(115453,'فَاَنْتَ اَهْلُ الْفَضْلِ','فَاَنْتَ اَهْلُ الْفَضْلِ',0,1,1.8333,'ف000',9),(115454,'فَاُثْني','فَاُثْني',0,0,0.5333,'ف000',9),(115455,'فَاُثْني عَلَيْهِ','فَاُثْني عَلَيْهِ',0,1,1.5667,'ف000',9),(115456,'فَاُثْني عَلَيْهِ حامِداً','فَاُثْني عَلَيْهِ حامِداً',0,1,1.8333,'ف000',9),(115457,'فَاُوَلّي','فَاُوَلّي',0,0,0.6,'ف000',9),(115458,'فَاُوَلّي عَنْكَ','فَاُوَلّي عَنْكَ',0,1,1.5333,'ف000',9),(115459,'فَاُوَلّي عَنْكَ وَتَتَحَبَّبُ','فَاُوَلّي عَنْكَ وَتَتَحَبَّبُ',0,1,2,'ف000',9),(115460,'فَاِنّا','فَاِنّا',0,0,0.4667,'ف000',15),(115461,'فَاِنّا مُحْتاجُونَ','فَاِنّا مُحْتاجُونَ',0,1,1.6333,'ف000',9),(115462,'فَاِنّا مُحْتاجُونَ اِلى','فَاِنّا مُحْتاجُونَ اِلى',0,1,1.8,'ف000',9),(115463,'فَاِنّي لا','فَاِنّي لا',0,1,1.3333,'ف000',9),(115464,'فَاِنّي لا اَطْلُبُ','فَاِنّي لا اَطْلُبُ',0,1,1.6333,'ف000',9),(115465,'فَاِنَّ','فَاِنَّ',0,0,0.4667,'ف000',9),(115466,'فَاِنَّ تَيْسيرَ','فَاِنَّ تَيْسيرَ',0,1,1.5333,'ف000',9),(115467,'فَاِنَّ تَيْسيرَ ما','فَاِنَّ تَيْسيرَ ما',0,1,1.6333,'ف000',9),(115468,'فَاِنَّ ذلِكَ','فَاِنَّ ذلِكَ',0,1,1.4333,'ف000',9),(115469,'فَاِنَّ ذلِكَ كُلَّهُ','فَاِنَّ ذلِكَ كُلَّهُ',0,1,1.7,'ف000',9),(115470,'فَاِنَّ رَحْمَتَكَ','فَاِنَّ رَحْمَتَكَ',0,1,1.6,'ف000',9),(115471,'فَاِنَّ رَحْمَتَكَ اَهْلٌ','فَاِنَّ رَحْمَتَكَ اَهْلٌ',0,1,1.8333,'ف000',9),(115472,'فَاِنَّ قَوْماً','فَاِنَّ قَوْماً',0,1,1.5,'ف000',9),(115473,'فَاِنَّ قَوْماً آمَنُوا','فَاِنَّ قَوْماً آمَنُوا',0,1,1.7667,'ف000',9),(115474,'فَاِنَّ كَثْرَةَ','فَاِنَّ كَثْرَةَ',0,1,1.5333,'ف000',9),(115475,'فَاِنَّ كَثْرَةَ ذُنُوبي','فَاِنَّ كَثْرَةَ ذُنُوبي',0,1,1.8,'ف000',9),(115476,'فَاِنَّ كَرَمَكَ','فَاِنَّ كَرَمَكَ',0,1,1.5333,'ف000',9),(115477,'فَاِنَّ كَرَمَكَ يَجِلُّ','فَاِنَّ كَرَمَكَ يَجِلُّ',0,1,1.8,'ف000',9),(115478,'فَاِنَّكَ الْعارِفُ','فَاِنَّكَ الْعارِفُ',0,1,1.6333,'ف000',9),(115479,'فَاِنَّكَ الْعارِفُ بِفَقْري','فَاِنَّكَ الْعارِفُ بِفَقْري',0,1,1.9333,'ف000',9),(115480,'فَاِنَّكَ اَوْلى','فَاِنَّكَ اَوْلى',0,1,1.5333,'ف000',9),(115481,'فَاِنَّكَ اَوْلى بِذلِكَ','فَاِنَّكَ اَوْلى بِذلِكَ',0,1,1.8,'ف000',9),(115482,'فَاِنَّكَ تَعْلَمُ','فَاِنَّكَ تَعْلَمُ',0,1,1.6,'ف000',9),(115483,'فَاِنَّكَ تَعْلَمُ خائِنَةَ','فَاِنَّكَ تَعْلَمُ خائِنَةَ',0,1,1.9,'ف000',9),(115484,'فَاِنَّكَ ثِقَتي','فَاِنَّكَ ثِقَتي',0,1,1.5333,'ف000',9),(115485,'فَاِنَّكَ ثِقَتي وَلا','فَاِنَّكَ ثِقَتي وَلا',0,1,1.7,'ف000',9),(115486,'فَاِنَّكَ عَلى','فَاِنَّكَ عَلى',0,1,1.4667,'ف000',9),(115487,'فَاِنَّكَ عَلى كُلِّ','فَاِنَّكَ عَلى كُلِّ',0,1,1.6667,'ف000',9),(115488,'فَاِنَّكَ قُرَّةُ','فَاِنَّكَ قُرَّةُ',0,1,1.5667,'ف000',9),(115489,'فَاِنَّكَ قُرَّةُ عَيْني','فَاِنَّكَ قُرَّةُ عَيْني',0,1,1.8,'ف000',9),(115490,'فَاِنَّما','فَاِنَّما',0,0,0.6,'ف000',9),(115491,'فَاِنَّما اَسْأَلُكَ','فَاِنَّما اَسْأَلُكَ',0,1,1.6667,'ف000',9),(115492,'فَاِنَّما اَسْأَلُكَ لِقَديمِ','فَاِنَّما اَسْأَلُكَ لِقَديمِ',0,1,1.9667,'ف000',9),(115493,'فَاِنَّهُ لا يَغْفِرُها','فَاِنَّهُ لا يَغْفِرُها',0,1,1.7667,'ف000',9),(115494,'فَاِنَّهُ لا يَمْلِكُها','فَاِنَّهُ لا يَمْلِكُها',0,1,1.7667,'ف000',9),(115495,'فَاِنْ عَفَوْتَ','فَاِنْ عَفَوْتَ',0,1,1.5,'ف000',9),(115496,'فَاِنْ عَفَوْتَ فَخَيْرُ','فَاِنْ عَفَوْتَ فَخَيْرُ',0,1,1.8,'ف000',9),(115497,'فَاِنْ عَفَوْتَ يا','فَاِنْ عَفَوْتَ يا',0,1,1.6,'ف000',9),(115498,'فَاِنْ لَمْ','فَاِنْ لَمْ',0,1,1.3667,'ف000',9),(115499,'فَاِنْ لَمْ اَكُنْ','فَاِنْ لَمْ اَكُنْ',0,1,1.6,'ف000',9),(115500,'فَاْجعَلْ','فَاْجعَلْ',0,0,0.6,'ف000',9),(115501,'فَاْجعَلْ قِرايَ','فَاْجعَلْ قِرايَ',0,1,1.5333,'ف000',9),(115502,'فَاْجعَلْ قِرايَ اللَّيْلَةَ','فَاْجعَلْ قِرايَ اللَّيْلَةَ',0,1,1.9333,'ف000',9),(115503,'فَاْغفِرْ','فَاْغفِرْ',0,0,0.6,'ف000',9),(115504,'فَاْغفِرْ لي','فَاْغفِرْ لي',0,1,1.4,'ف000',9),(115505,'فَاْغفِرْ لي وَارْحَمْني','فَاْغفِرْ لي وَارْحَمْني',0,1,1.8,'ف000',9),(115506,'فَباعَدْتَني','فَباعَدْتَني',0,0,0.8,'ف000',9),(115507,'فَباعَدْتَني اَوْ','فَباعَدْتَني اَوْ',0,1,1.5667,'ف000',9),(115508,'فَباعَدْتَني اَوْ لَعَلَّكَ','فَباعَدْتَني اَوْ لَعَلَّكَ',0,1,1.9,'ف000',9),(115509,'فَبَلَغَ','فَبَلَغَ',0,0,0.5333,'ف000',9),(115510,'فَبَلَغَ بِقُدْرَتِهِ','فَبَلَغَ بِقُدْرَتِهِ',0,1,1.7,'ف000',9),(115511,'فَبَلَغَ بِقُدْرَتِهِ ما','فَبَلَغَ بِقُدْرَتِهِ ما',0,1,1.8,'ف000',9),(115512,'فَبَلِّغْناهُ','فَبَلِّغْناهُ',0,0,0.8667,'ف000',9),(115513,'فَبَلِّغْناهُ اَللّـهُمَّ','فَبَلِّغْناهُ اَللّـهُمَّ',0,1,1.8333,'ف000',9),(115514,'فَبَلِّغْناهُ اَللّـهُمَّ الْمُمْ','فَبَلِّغْناهُ اَللّـهُمَّ الْمُمْ',0,1,2,'ف000',9),(115515,'فَبَيْني','فَبَيْني',0,0,0.5333,'ف000',9),(115516,'فَبَيْني وَبَيْنَهُمْ','فَبَيْني وَبَيْنَهُمْ',0,1,1.7,'ف000',9),(115517,'فَبَيْني وَبَيْنَهُمْ خَلَّيْتَني','فَبَيْني وَبَيْنَهُمْ خَلَّيْتَني',0,1,2,'ف000',9),(115518,'فَبِحِلْمِكَ','فَبِحِلْمِكَ',0,0,0.8,'ف000',9),(115519,'فَبِحِلْمِكَ اَمْهَلْتَني','فَبِحِلْمِكَ اَمْهَلْتَني',0,1,1.8333,'ف000',9),(115520,'فَبِحِلْمِكَ اَمْهَلْتَني وَبِسِتْرِكَ','فَبِحِلْمِكَ اَمْهَلْتَني وَبِسِتْرِكَ',0,1,2,'ف000',9),(115521,'فَبِمَنْ','فَبِمَنْ',0,0,0.5333,'ف000',9),(115522,'فَبِمَنْ اَسْتَغيثُ','فَبِمَنْ اَسْتَغيثُ',0,1,1.6333,'ف000',9),(115523,'فَبِمَنْ اَسْتَغيثُ اِنْ','فَبِمَنْ اَسْتَغيثُ اِنْ',0,1,1.8,'ف000',9),(115524,'فَبِمَنْ يَسْتَغيثُ','فَبِمَنْ يَسْتَغيثُ',0,1,1.6333,'ف000',9),(115525,'فَبِمَنْ يَسْتَغيثُ الْمُسْيؤُنَ','فَبِمَنْ يَسْتَغيثُ الْمُسْيؤُنَ',0,1,2,'ف000',9),(115526,'فَتَجاوَزْ','فَتَجاوَزْ',0,0,0.6667,'ف000',9),(115527,'فَتَجاوَزْ يا','فَتَجاوَزْ يا',0,1,1.4333,'ف000',9),(115528,'فَتَجاوَزْ يا رَبِّ','فَتَجاوَزْ يا رَبِّ',0,1,1.6333,'ف000',9),(115529,'فَتَحمَّلْها','فَتَحمَّلْها',0,0,0.8,'ف000',9),(115530,'فَتَحمَّلْها عَنّي','فَتَحمَّلْها عَنّي',0,1,1.6,'ف000',9),(115531,'فَتَحمَّلْها عَنّي وَقَدْ','فَتَحمَّلْها عَنّي وَقَدْ',0,1,1.8333,'ف000',9),(115532,'فَتَصَدَّقْ','فَتَصَدَّقْ',0,0,0.7333,'ف000',9),(115533,'فَتَصَدَّقْ بِها','فَتَصَدَّقْ بِها',0,1,1.5333,'ف000',9),(115534,'فَتَصَدَّقْ بِها عَلَيَّ','فَتَصَدَّقْ بِها عَلَيَّ',0,1,1.8,'ف000',9),(115535,'فَتَعَدَّيْتُ','فَتَعَدَّيْتُ',0,0,0.8667,'ف000',9),(115536,'فَتَعَدَّيْتُ وَاَسْقَطْتَني','فَتَعَدَّيْتُ وَاَسْقَطْتَني',0,1,1.9333,'ف000',9),(115537,'فَتَعَدَّيْتُ وَاَسْقَطْتَني مِنْ','فَتَعَدَّيْتُ وَاَسْقَطْتَني مِنْ',0,1,2,'ف000',9),(115538,'فَتَقَبَّلْ','فَتَقَبَّلْ',0,0,0.7333,'ف000',9),(115539,'فَتَقَبَّلْ مِنّا','فَتَقَبَّلْ مِنّا',0,1,1.5667,'ف000',9),(115540,'فَتَقَبَّلْ مِنّا اِنَّكَ','فَتَقَبَّلْ مِنّا اِنَّكَ',0,1,1.8333,'ف000',9),(115541,'فَتْحاً','فَتْحاً',0,0,0.4667,'ف000',9),(115542,'فَتْحاً يَسيراً','فَتْحاً يَسيراً',0,1,1.5,'ف000',9),(115543,'فَتْحاً يَسيراً وَاجْعَلْ','فَتْحاً يَسيراً وَاجْعَلْ',0,1,1.8333,'ف000',9),(115544,'فَتْقَنا','فَتْقَنا',0,0,0.5333,'ف000',9),(115545,'فَتْقَنا وَكَثِّرْ','فَتْقَنا وَكَثِّرْ',0,1,1.6,'ف000',9),(115546,'فَتْقَنا وَكَثِّرْ بِهِ','فَتْقَنا وَكَثِّرْ بِهِ',0,1,1.7667,'ف000',9),(115547,'فَحَرَمْتَني','فَحَرَمْتَني',0,0,0.8,'ف000',9),(115548,'فَحَرَمْتَني اَوْ','فَحَرَمْتَني اَوْ',0,1,1.5667,'ف000',9),(115549,'فَحَرَمْتَني اَوْ لَعَلَّكَ','فَحَرَمْتَني اَوْ لَعَلَّكَ',0,1,1.9,'ف000',9),(115550,'فَحَقِّقْ','فَحَقِّقْ',0,0,0.6,'ف000',9),(115551,'فَحَقِّقْ رَجاءَنا','فَحَقِّقْ رَجاءَنا',0,1,1.6,'ف000',9),(115552,'فَحَقِّقْ رَجاءَنا مَوْلانا','فَحَقِّقْ رَجاءَنا مَوْلانا',0,1,1.9,'ف000',9),(115553,'فَحَقِّقْ رَجائي','فَحَقِّقْ رَجائي',0,1,1.5333,'ف000',9),(115554,'فَحَقِّقْ رَجائي وَاَسْمِعْ','فَحَقِّقْ رَجائي وَاَسْمِعْ',0,1,1.9,'ف000',9),(115555,'فَحَمِّلْناهُ','فَحَمِّلْناهُ',0,0,0.8667,'ف000',9),(115556,'فَحَمِّلْناهُ وَما','فَحَمِّلْناهُ وَما',0,1,1.6,'ف000',9),(115557,'فَحَمِّلْناهُ وَما قَصُرْنا','فَحَمِّلْناهُ وَما قَصُرْنا',0,1,1.9,'ف000',9),(115558,'فَخالَطَني','فَخالَطَني',0,0,0.6667,'ف000',9),(115559,'فَخالَطَني فيهِ','فَخالَطَني فيهِ',0,1,1.5,'ف000',9),(115560,'فَخالَطَني فيهِ ما','فَخالَطَني فيهِ ما',0,1,1.6,'ف000',9),(115561,'فَخَذَلْتَني','فَخَذَلْتَني',0,0,0.8,'ف000',9),(115562,'فَخَذَلْتَني اَوْ','فَخَذَلْتَني اَوْ',0,1,1.5667,'ف000',9),(115563,'فَخَذَلْتَني اَوْ لَعَلَّكَ','فَخَذَلْتَني اَوْ لَعَلَّكَ',0,1,1.9,'ف000',9),(115564,'فَخَلِّصْني','فَخَلِّصْني',0,0,0.7333,'ف000',9),(115565,'فَخَلِّصْني يا','فَخَلِّصْني يا',0,1,1.4667,'ف000',9),(115566,'فَخَلِّصْني يا مُحْسِنُ','فَخَلِّصْني يا مُحْسِنُ',0,1,1.7667,'ف000',9),(115567,'فَخَيْرُ','فَخَيْرُ',0,0,0.5333,'ف000',9),(115568,'فَخَيْرُ راحِمٍ','فَخَيْرُ راحِمٍ',0,1,1.5,'ف000',9),(115569,'فَخَيْرُ راحِمٍ وَاِنْ','فَخَيْرُ راحِمٍ وَاِنْ',0,1,1.7333,'ف000',9),(115570,'فَرَبّي','فَرَبّي',0,0,0.4667,'ف000',9),(115571,'فَرَبّي اَحْمَدُ','فَرَبّي اَحْمَدُ',0,1,1.5333,'ف000',9),(115572,'فَرَبّي اَحْمَدُ شَيْء','فَرَبّي اَحْمَدُ شَيْء',0,1,1.7333,'ف000',9),(115573,'فَرَجاً','فَرَجاً',0,0,0.4667,'ف000',9),(115574,'فَرَجاً وَمَخْرَجاً','فَرَجاً وَمَخْرَجاً',0,1,1.6333,'ف000',9),(115575,'فَرَجاً وَمَخْرَجاً وَاجْعَلْ','فَرَجاً وَمَخْرَجاً وَاجْعَلْ',0,1,1.9667,'ف000',9),(115576,'فَرَجاً وَمَخْرَجاً وَارْزُقْني','فَرَجاً وَمَخْرَجاً وَارْزُقْني',0,1,2,'ف000',9),(115577,'فَرَجَهُ','فَرَجَهُ',0,0,0.5333,'ف000',9),(115578,'فَرَجَهُ اَللّـهُمَّ','فَرَجَهُ اَللّـهُمَّ',0,1,1.6667,'ف000',9),(115579,'فَرَجَهُ اَللّـهُمَّ صَلِّ','فَرَجَهُ اَللّـهُمَّ صَلِّ',0,1,1.8667,'ف000',9),(115580,'فَرَجُكَ','فَرَجُكَ',0,0,0.5333,'ف000',9),(115581,'فَرَجُكَ الْقَريبُ','فَرَجُكَ الْقَريبُ',0,1,1.6,'ف000',9),(115582,'فَرَجُكَ الْقَريبُ اَيْنَ','فَرَجُكَ الْقَريبُ اَيْنَ',0,1,1.8333,'ف000',9),(115583,'فَرَرْنا','فَرَرْنا',0,0,0.5333,'ف000',9),(115584,'فَرَرْنا مِنْ','فَرَرْنا مِنْ',0,1,1.4333,'ف000',9),(115585,'فَرَرْنا مِنْ ذُنُوبِنا','فَرَرْنا مِنْ ذُنُوبِنا',0,1,1.7667,'ف000',9),(115586,'فَرَضْتَ','فَرَضْتَ',0,0,0.5333,'ف000',9),(115587,'فَرَضْتَ صِيَامَهُ','فَرَضْتَ صِيَامَهُ',0,1,1.6,'ف000',9),(115588,'فَرَضْتَ صِيَامَهُ عَلَيَّ','فَرَضْتَ صِيَامَهُ عَلَيَّ',0,1,1.8667,'ف000',9),(115589,'فَرَفَضْتَني','فَرَفَضْتَني',0,0,0.8,'ف000',9),(115590,'فَرَفَضْتَني اَوْ','فَرَفَضْتَني اَوْ',0,1,1.5667,'ف000',9),(115591,'فَرَفَضْتَني اَوْ لَعَلَّكَ','فَرَفَضْتَني اَوْ لَعَلَّكَ',0,1,1.9,'ف000',9),(115592,'فَرَّجْتَها','فَرَّجْتَها',0,0,0.7333,'ف000',9),(115593,'فَرَّجْتَها وَهُمُوم','فَرَّجْتَها وَهُمُوم',0,1,1.6667,'ف000',9),(115594,'فَرَّجْتَها وَهُمُوم قَدْ','فَرَّجْتَها وَهُمُوم قَدْ',0,1,1.8333,'ف000',9),(115595,'فَرِّجْ','فَرِّجْ',0,0,0.4667,'ف000',9),(115596,'فَرِّجْ عَنْ','فَرِّجْ عَنْ',0,1,1.4,'ف000',9),(115597,'فَرِّجْ عَنْ كُلِّ','فَرِّجْ عَنْ كُلِّ',0,1,1.6,'ف000',9),(115598,'فَرِّقْ','فَرِّقْ',0,0,0.4667,'ف000',9),(115599,'فَرِّقْ بَيْني','فَرِّقْ بَيْني',0,1,1.4667,'ف000',9),(115600,'فَرِّقْ بَيْني وَبَيْنَ','فَرِّقْ بَيْني وَبَيْنَ',0,1,1.7667,'ف000',9),(115601,'فَرْجي','فَرْجي',0,0,0.4,'ف000',9),(115602,'فَرْجي وَاَنْ','فَرْجي وَاَنْ',0,1,1.4333,'ف000',9),(115603,'فَرْجي وَاَنْ اَكُفَّ','فَرْجي وَاَنْ اَكُفَّ',0,1,1.7,'ف000',9),(115604,'فَزَوِّجْنا','فَزَوِّجْنا',0,0,0.7333,'ف000',9),(115605,'فَزَوِّجْنا وَمِنَ','فَزَوِّجْنا وَمِنَ',0,1,1.6,'ف000',9),(115606,'فَزَوِّجْنا وَمِنَ الْوِلْدانِ','فَزَوِّجْنا وَمِنَ الْوِلْدانِ',0,1,2,'ف000',9),(115607,'فَزِعْتُ','فَزِعْتُ',0,0,0.5333,'ف000',9),(115608,'فَزِعْتُ اِلَيْكَ','فَزِعْتُ اِلَيْكَ',0,1,1.5667,'ف000',9),(115609,'فَزِعْتُ اِلَيْكَ فيهِ','فَزِعْتُ اِلَيْكَ فيهِ',0,1,1.7333,'ف000',9),(115610,'فَزِعْتُ وَاِذا','فَزِعْتُ وَاِذا',0,1,1.5,'ف000',9),(115611,'فَزِعْتُ وَاِذا رَاَيْتُ','فَزِعْتُ وَاِذا رَاَيْتُ',0,1,1.8,'ف000',9),(115612,'فَزِعْتُ وَبِكَ','فَزِعْتُ وَبِكَ',0,1,1.5,'ف000',9),(115613,'فَزِعْتُ وَبِكَ اسْتَغَثْتُ','فَزِعْتُ وَبِكَ اسْتَغَثْتُ',0,1,1.9,'ف000',9),(115614,'فَسُبْحانَكَ','فَسُبْحانَكَ',0,0,0.8,'ف000',9),(115615,'فَسُبْحانَكَ ما','فَسُبْحانَكَ ما',0,1,1.5,'ف000',9),(115616,'فَسُبْحانَكَ ما اَحْلَمَكَ','فَسُبْحانَكَ ما اَحْلَمَكَ',0,1,1.8667,'ف000',9),(115617,'فَشَهِدَ','فَشَهِدَ',0,0,0.5333,'ف000',9),(115618,'فَشَهِدَ النَّجْوى','فَشَهِدَ النَّجْوى',0,1,1.6,'ف000',9),(115619,'فَشَهِدَ النَّجْوى تَبارَكَ','فَشَهِدَ النَّجْوى تَبارَكَ',0,1,1.9,'ف000',9),(115620,'فَصِرْتُ','فَصِرْتُ',0,0,0.5333,'ف000',9),(115621,'فَصِرْتُ اَدْعُوكَ','فَصِرْتُ اَدْعُوكَ',0,1,1.6,'ف000',9),(115622,'فَصِرْتُ اَدْعُوكَ آمِناً','فَصِرْتُ اَدْعُوكَ آمِناً',0,1,1.8333,'ف000',9),(115623,'فَضايِحي','فَضايِحي',0,0,0.5333,'ف000',9),(115624,'فَضايِحي عُيُونَ','فَضايِحي عُيُونَ',0,1,1.5333,'ف000',9),(115625,'فَضايِحي عُيُونَ الْعِبادِ','فَضايِحي عُيُونَ الْعِبادِ',0,1,1.8667,'ف000',9),(115626,'فَضيلَةً','فَضيلَةً',0,0,0.5333,'ف000',9),(115627,'فَضيلَةً وَمَعَ','فَضيلَةً وَمَعَ',0,1,1.5,'ف000',9),(115628,'فَضيلَةً وَمَعَ كُلِّ','فَضيلَةً وَمَعَ كُلِّ',0,1,1.7,'ف000',9),(115629,'فَضيلَةٍ','فَضيلَةٍ',0,0,0.5333,'ف000',9),(115630,'فَضيلَةٍ فَضيلَةً','فَضيلَةٍ فَضيلَةً',0,1,1.5667,'ف000',9),(115631,'فَضيلَةٍ فَضيلَةً وَمَعَ','فَضيلَةٍ فَضيلَةً وَمَعَ',0,1,1.8,'ف000',9),(115632,'فَضْلاً وَاَعْظَمُ','فَضْلاً وَاَعْظَمُ',0,1,1.6,'ف000',9),(115633,'فَضْلاً وَاَعْظَمُ حِلْماً','فَضْلاً وَاَعْظَمُ حِلْماً',0,1,1.8667,'ف000',9),(115634,'فَضْلَكَ','فَضْلَكَ',0,0,0.5333,'ف000',9),(115635,'فَضْلَكَ يَوْمَ','فَضْلَكَ يَوْمَ',0,1,1.5,'ف000',9),(115636,'فَضْلَكَ يَوْمَ فاقَتي','فَضْلَكَ يَوْمَ فاقَتي',0,1,1.7333,'ف000',9),(115637,'فَضْلَهُمْ','فَضْلَهُمْ',0,0,0.6667,'ف000',9),(115638,'فَضْلَهُمْ عَلَى','فَضْلَهُمْ عَلَى',0,1,1.5333,'ف000',9),(115639,'فَضْلَهُمْ عَلَى الاَوَّلينَ','فَضْلَهُمْ عَلَى الاَوَّلينَ',0,1,1.9333,'ف000',9),(115640,'فَضْلُكَ','فَضْلُكَ',0,0,0.5333,'ف000',9),(115641,'فَضْلُكَ الْعَظيمُ','فَضْلُكَ الْعَظيمُ',0,1,1.6,'ف000',9),(115642,'فَضْلُكَ الْعَظيمُ اَيْنَ','فَضْلُكَ الْعَظيمُ اَيْنَ',0,1,1.8333,'ف000',9),(115643,'فَضْلُكَ وَلا','فَضْلُكَ وَلا',0,1,1.4333,'ف000',9),(115644,'فَضْلُكَ وَلا تَقِلُّ','فَضْلُكَ وَلا تَقِلُّ',0,1,1.7,'ف000',9),(115645,'فَضْلِكَ','فَضْلِكَ',0,0,0.5333,'ف000',13),(115646,'فَضْلِكَ الْواسِعِ','فَضْلِكَ الْواسِعِ',0,1,1.6,'ف000',9),(115647,'فَضْلِكَ الْواسِعِ رِزْقاً','فَضْلِكَ الْواسِعِ رِزْقاً',0,1,1.8667,'ف000',9),(115648,'فَضْلِكَ الْواسِعِ وَاصْرِفْ','فَضْلِكَ الْواسِعِ وَاصْرِفْ',0,1,1.9333,'ف000',9),(115649,'فَضْلِكَ اِنّي','فَضْلِكَ اِنّي',0,1,1.4667,'ف000',9),(115650,'فَضْلِكَ اِنّي اِلَيْكَ','فَضْلِكَ اِنّي اِلَيْكَ',0,1,1.7667,'ف000',9),(115651,'فَضْلِكَ اِنَّكَ','فَضْلِكَ اِنَّكَ',0,1,1.5333,'ف000',9),(115652,'فَضْلِكَ اِنَّكَ سَميعُ','فَضْلِكَ اِنَّكَ سَميعُ',0,1,1.7667,'ف000',9),(115653,'فَضْلِكَ بِاَفْضَلِهِ','فَضْلِكَ بِاَفْضَلِهِ',0,1,1.7,'ف000',9),(115654,'فَضْلِكَ بِاَفْضَلِهِ وَكُلُّ','فَضْلِكَ بِاَفْضَلِهِ وَكُلُّ',0,1,1.9667,'ف000',9),(115655,'فَضْلِكَ رِزْقاً','فَضْلِكَ رِزْقاً',0,1,1.5333,'ف000',9),(115656,'فَضْلِكَ رِزْقاً واسِعاً','فَضْلِكَ رِزْقاً واسِعاً',0,1,1.8,'ف000',9),(115657,'فَضْلِكَ فاضِلٌ','فَضْلِكَ فاضِلٌ',0,1,1.5,'ف000',9),(115658,'فَضْلِكَ فاضِلٌ اَللّـهُمَّ','فَضْلِكَ فاضِلٌ اَللّـهُمَّ',0,1,1.9,'ف000',9),(115659,'فَضْلِكَ فَاِنَّكَ','فَضْلِكَ فَاِنَّكَ',0,1,1.6,'ف000',9),(115660,'فَضْلِكَ فَاِنَّكَ عَلى','فَضْلِكَ فَاِنَّكَ عَلى',0,1,1.7667,'ف000',9),(115661,'فَضْلِكَ وَارْزُقْنا','فَضْلِكَ وَارْزُقْنا',0,1,1.6667,'ف000',9),(115662,'فَضْلِكَ وَارْزُقْنا حَجَّ','فَضْلِكَ وَارْزُقْنا حَجَّ',0,1,1.8667,'ف000',9),(115663,'فَضْلِكَ وَرَحْمَتِكَ','فَضْلِكَ وَرَحْمَتِكَ',0,1,1.7,'ف000',9),(115664,'فَضْلِكَ وَرَحْمَتِكَ فَاِنَّهُ','فَضْلِكَ وَرَحْمَتِكَ فَاِنَّهُ',0,1,2,'ف000',9),(115665,'فَضْلِهِ','فَضْلِهِ',0,0,0.5333,'ف000',9),(115666,'فَضْلِهِ اِنَ','فَضْلِهِ اِنَ',0,1,1.4333,'ف000',9),(115667,'فَضْلِهِ اِنَ اللهَ','فَضْلِهِ اِنَ اللهَ',0,1,1.6333,'ف000',9),(115668,'فَطالما','فَطالما',0,0,0.4667,'ف000',9),(115669,'فَطالما عَفَوْتَ','فَطالما عَفَوْتَ',0,1,1.5333,'ف000',9),(115670,'فَطالما عَفَوْتَ عَنِ','فَطالما عَفَوْتَ عَنِ',0,1,1.7,'ف000',9),(115671,'فَعَلْتُهُ','فَعَلْتُهُ',0,0,0.6667,'ف000',9),(115672,'فَعَلْتُهُ وَلَوْ','فَعَلْتُهُ وَلَوْ',0,1,1.5667,'ف000',9),(115673,'فَعَلْتُهُ وَلَوْ خِفْتُ','فَعَلْتُهُ وَلَوْ خِفْتُ',0,1,1.8,'ف000',9),(115674,'فَغَيْرُ','فَغَيْرُ',0,0,0.5333,'ف000',9),(115675,'فَغَيْرُ ظالِمٍ','فَغَيْرُ ظالِمٍ',0,1,1.5,'ف000',9),(115676,'فَغَيْرُ ظالِمٍ حُجَّتي','فَغَيْرُ ظالِمٍ حُجَّتي',0,1,1.7667,'ف000',9),(115677,'فَـاوِنا','فَـاوِنا',0,0,0.5333,'ف000',9),(115678,'فَـاوِنا تائِبينَ','فَـاوِنا تائِبينَ',0,1,1.5667,'ف000',9),(115679,'فَـاوِنا تائِبينَ وَتُبْ','فَـاوِنا تائِبينَ وَتُبْ',0,1,1.8,'ف000',9),(115680,'فَفي','فَفي',0,0,0.2667,'ف000',9),(115681,'فَفي ذلِكَ','فَفي ذلِكَ',0,1,1.3333,'ف000',9),(115682,'فَفي ذلِكَ سُرُورُ','فَفي ذلِكَ سُرُورُ',0,1,1.6,'ف000',9),(115683,'فَقيرٍ','فَقيرٍ',0,0,0.4,'ف000',9),(115684,'فَقيرٍ اَللّـهُمَّ','فَقيرٍ اَللّـهُمَّ',0,1,1.6,'ف000',9),(115685,'فَقيرٍ اَللّـهُمَّ اَشْبِعْ','فَقيرٍ اَللّـهُمَّ اَشْبِعْ',0,1,1.9,'ف000',9),(115686,'فَقَدْ','فَقَدْ',0,0,0.4,'ف000',9),(115687,'فَقَدْ اَفْنَيْتُ','فَقَدْ اَفْنَيْتُ',0,1,1.5667,'ف000',9),(115688,'فَقَدْ اَفْنَيْتُ بِالتَّسْويفِ','فَقَدْ اَفْنَيْتُ بِالتَّسْويفِ',0,1,2,'ف000',9),(115689,'فَقَدْ جَعَلْتُ','فَقَدْ جَعَلْتُ',0,1,1.5,'ف000',9),(115690,'فَقَدْ جَعَلْتُ الاِعْتِرافَ','فَقَدْ جَعَلْتُ الاِعْتِرافَ',0,1,1.9333,'ف000',9),(115691,'فَقَدْ دَعَوْتُ','فَقَدْ دَعَوْتُ',0,1,1.5,'ف000',9),(115692,'فَقَدْ عَصَيْتُكَ','فَقَدْ عَصَيْتُكَ',0,1,1.5667,'ف000',9),(115693,'فَقَدْ عَصَيْتُكَ وَخالَفْتُكَ','فَقَدْ عَصَيْتُكَ وَخالَفْتُكَ',0,1,2,'ف000',9),(115694,'فَقَدْ عَلِمْنا','فَقَدْ عَلِمْنا',0,1,1.5,'ف000',9),(115695,'فَقَدْ عَلِمْنا ما','فَقَدْ عَلِمْنا ما',0,1,1.6,'ف000',9),(115696,'فَقَدْتَني','فَقَدْتَني',0,0,0.6667,'ف000',9),(115697,'فَقَدْتَني مِنْ','فَقَدْتَني مِنْ',0,1,1.5,'ف000',9),(115698,'فَقَدْتَني مِنْ مَجالِسِ','فَقَدْتَني مِنْ مَجالِسِ',0,1,1.8,'ف000',9),(115699,'فَقَدْتُ','فَقَدْتُ',0,0,0.5333,'ف000',9),(115700,'فَقَدْتُ عِنايَتَكَ','فَقَدْتُ عِنايَتَكَ',0,1,1.6333,'ف000',9),(115701,'فَقَدْتُ عِنايَتَكَ في','فَقَدْتُ عِنايَتَكَ في',0,1,1.7333,'ف000',9),(115702,'فَقَلَيْتَني','فَقَلَيْتَني',0,0,0.8,'ف000',9),(115703,'فَقَلَيْتَني اَوْ','فَقَلَيْتَني اَوْ',0,1,1.5667,'ف000',9),(115704,'فَقَلَيْتَني اَوْ لَعَلَّكَ','فَقَلَيْتَني اَوْ لَعَلَّكَ',0,1,1.9,'ف000',9),(115705,'فَقْدَ','فَقْدَ',0,0,0.4,'ف000',9),(115706,'فَقْدَ نَبِيِّنا','فَقْدَ نَبِيِّنا',0,1,1.5333,'ف000',9),(115707,'فَقْدَ نَبِيِّنا صَلَواتُكَ','فَقْدَ نَبِيِّنا صَلَواتُكَ',0,1,1.9,'ف000',9),(115708,'فَقْرَنا','فَقْرَنا',0,0,0.5333,'ف000',9),(115709,'فَقْرَنا بِغِناكَ','فَقْرَنا بِغِناكَ',0,1,1.5667,'ف000',9),(115710,'فَقْرَنا بِغِناكَ اَللّـهُمَّ','فَقْرَنا بِغِناكَ اَللّـهُمَّ',0,1,1.9667,'ف000',9),(115711,'فَقْرَنا وَسُدَّ','فَقْرَنا وَسُدَّ',0,1,1.5333,'ف000',9),(115712,'فَقْرَنا وَسُدَّ بِهِ','فَقْرَنا وَسُدَّ بِهِ',0,1,1.7,'ف000',9),(115713,'فَكَكْتَها','فَكَكْتَها',0,0,0.6667,'ف000',9),(115714,'فَكَكْتَها اَلْحَمْدُ','فَكَكْتَها اَلْحَمْدُ',0,1,1.7,'ف000',9),(115715,'فَكَكْتَها اَلْحَمْدُ للهِ','فَكَكْتَها اَلْحَمْدُ للهِ',0,1,1.8667,'ف000',9),(115716,'فَكَما','فَكَما',0,0,0.4,'ف000',9),(115717,'فَكَما كانَ','فَكَما كانَ',0,1,1.3667,'ف000',9),(115718,'فَكَما كانَ مِنْ','فَكَما كانَ مِنْ',0,1,1.5333,'ف000',9),(115719,'فَكَمْ','فَكَمْ',0,0,0.4,'ف000',9),(115720,'فَكَمْ مِنْ','فَكَمْ مِنْ',0,1,1.3667,'ف000',9),(115721,'فَكَمْ مِنْ مَوْهِبَةٍ','فَكَمْ مِنْ مَوْهِبَةٍ',0,1,1.7333,'ف000',9),(115722,'فَكَمْ يا','فَكَمْ يا',0,1,1.3,'ف000',9),(115723,'فَكَمْ يا اِلهٰي','فَكَمْ يا اِلهٰي',0,1,1.5333,'ف000',9),(115724,'فَكَيْفَ','فَكَيْفَ',0,0,0.5333,'ف000',9),(115725,'فَكَيْفَ سَيِّدي','فَكَيْفَ سَيِّدي',0,1,1.5333,'ف000',9),(115726,'فَكَيْفَ سَيِّدي بِمَنْ','فَكَيْفَ سَيِّدي بِمَنْ',0,1,1.7667,'ف000',9),(115727,'فَكُنْ','فَكُنْ',0,0,0.4,'ف000',9),(115728,'فَكُنْ لي','فَكُنْ لي',0,1,1.3,'ف000',9),(115729,'فَكُنْ لي اَللّـهُمَّ','فَكُنْ لي اَللّـهُمَّ',0,1,1.7,'ف000',9),(115730,'فَلا اَقْبَلُ','فَلا اَقْبَلُ',0,1,1.4333,'ف000',9),(115731,'فَلا اَقْبَلُ مِنْكَ','فَلا اَقْبَلُ مِنْكَ',0,1,1.6667,'ف000',9),(115732,'فَلا اُجازيهِ','فَلا اُجازيهِ',0,1,1.4333,'ف000',9),(115733,'فَلا اُجازيهِ فَكَمْ','فَلا اُجازيهِ فَكَمْ',0,1,1.6667,'ف000',9),(115734,'فَلا تَبْتَلِنا','فَلا تَبْتَلِنا',0,1,1.5,'ف000',9),(115735,'فَلا تَبْتَلِنا وَمِنَ','فَلا تَبْتَلِنا وَمِنَ',0,1,1.7333,'ف000',9),(115736,'فَلا تَجْعَلْ','فَلا تَجْعَلْ',0,1,1.4333,'ف000',9),(115737,'فَلا تَجْعَلْ نَفْسي','فَلا تَجْعَلْ نَفْسي',0,1,1.6667,'ف000',9),(115738,'فَلا تَجْعَلْنَا','فَلا تَجْعَلْنَا',0,1,1.5333,'ف000',9),(115739,'فَلا تَجْعَلْنَا وَفِي','فَلا تَجْعَلْنَا وَفِي',0,1,1.7333,'ف000',9),(115740,'فَلا تَرُدَّني','فَلا تَرُدَّني',0,1,1.4667,'ف000',9),(115741,'فَلا تَرُدَّني إلاّ','فَلا تَرُدَّني إلاّ',0,1,1.6333,'ف000',9),(115742,'فَلا تَغُلَّنا','فَلا تَغُلَّنا',0,1,1.4667,'ف000',9),(115743,'فَلا تَغُلَّنا وَفي','فَلا تَغُلَّنا وَفي',0,1,1.6333,'ف000',9),(115744,'فَلا تَكْبُبْنا','فَلا تَكْبُبْنا',0,1,1.5,'ف000',9),(115745,'فَلا تَكْبُبْنا وَمِنْ','فَلا تَكْبُبْنا وَمِنْ',0,1,1.7333,'ف000',9),(115746,'فَلا تُحْرِقْني','فَلا تُحْرِقْني',0,1,1.5,'ف000',9),(115747,'فَلا تُحْرِقْني بِالنّارِ','فَلا تُحْرِقْني بِالنّارِ',0,1,1.8333,'ف000',9),(115748,'فَلا تُخَيِّبْني','فَلا تُخَيِّبْني',0,1,1.5333,'ف000',9),(115749,'فَلا تُخَيِّبْني يا','فَلا تُخَيِّبْني يا',0,1,1.6333,'ف000',9),(115750,'فَلا تُطْعِمْنا','فَلا تُطْعِمْنا',0,1,1.5,'ف000',9),(115751,'فَلا تُطْعِمْنا وَمَعَ','فَلا تُطْعِمْنا وَمَعَ',0,1,1.7333,'ف000',9),(115752,'فَلا تُعَذِّبْني','فَلا تُعَذِّبْني',0,1,1.5333,'ف000',9),(115753,'فَلا تُعَذِّبْني بالنّارِ','فَلا تُعَذِّبْني بالنّارِ',0,1,1.8333,'ف000',9),(115754,'فَلا تُعْرِضْ','فَلا تُعْرِضْ',0,1,1.4333,'ف000',9),(115755,'فَلا تُعْرِضْ بِوَجْهِكَ','فَلا تُعْرِضْ بِوَجْهِكَ',0,1,1.8,'ف000',9),(115756,'فَلا تُلْبِسْنا','فَلا تُلْبِسْنا',0,1,1.5,'ف000',9),(115757,'فَلا تُلْبِسْنا وَمِنْ','فَلا تُلْبِسْنا وَمِنْ',0,1,1.7333,'ف000',9),(115758,'فَلا تُوحِشِ','فَلا تُوحِشِ',0,1,1.4,'ف000',9),(115759,'فَلا تُوحِشِ اسْتيناسَ','فَلا تُوحِشِ اسْتيناسَ',0,1,1.7333,'ف000',9),(115760,'فَلا شَيءَ','فَلا شَيءَ',0,1,1.3333,'ف000',9),(115761,'فَلا شَيءَ دُونَهُ','فَلا شَيءَ دُونَهُ',0,1,1.6,'ف000',9),(115762,'فَلا شَيْءَ','فَلا شَيْءَ',0,1,1.3667,'ف000',9),(115763,'فَلا شَيْءَ فَوْقَهُ','فَلا شَيْءَ فَوْقَهُ',0,1,1.6667,'ف000',9),(115764,'فَلا مُرْسِلَ','فَلا مُرْسِلَ',0,1,1.4333,'ف000',9),(115765,'فَلا مُرْسِلَ لَهُ','فَلا مُرْسِلَ لَهُ',0,1,1.6,'ف000',9),(115766,'فَلا مُمْسِكَ','فَلا مُمْسِكَ',0,1,1.4333,'ف000',9),(115767,'فَلا مُمْسِكَ لَها','فَلا مُمْسِكَ لَها',0,1,1.6,'ف000',9),(115768,'فَلا يَمْنَعُكَ','فَلا يَمْنَعُكَ',0,1,1.5,'ف000',9),(115769,'فَلا يَمْنَعُكَ ذلِكَ','فَلا يَمْنَعُكَ ذلِكَ',0,1,1.7,'ف000',9),(115770,'فَلا يُرى','فَلا يُرى',0,1,1.3,'ف000',9),(115771,'فَلا يُرى وَقَرُبَ','فَلا يُرى وَقَرُبَ',0,1,1.6,'ف000',9),(115772,'فَلَكَ الْحَمْدُ عَلى','فَلَكَ الْحَمْدُ عَلى',0,1,1.7,'ف000',9),(115773,'فَلَمْ','فَلَمْ',0,0,0.4,'ف000',9),(115774,'فَلَمْ اَرَ','فَلَمْ اَرَ',0,1,1.3667,'ف000',9),(115775,'فَلَمْ اَرَ مَوْلاً','فَلَمْ اَرَ مَوْلاً',0,1,1.6333,'ف000',9),(115776,'فَلَمْ يَمْنَعْكَ','فَلَمْ يَمْنَعْكَ',0,1,1.5667,'ف000',9),(115777,'فَلَمْ يَمْنَعْكَ ذلِكَ','فَلَمْ يَمْنَعْكَ ذلِكَ',0,1,1.7667,'ف000',9),(115778,'فَلَوِ','فَلَوِ',0,0,0.4,'ف000',9),(115779,'فَلَوِ اطَّلَعَ','فَلَوِ اطَّلَعَ',0,1,1.5,'ف000',9),(115780,'فَلَوِ اطَّلَعَ الْيَوْمَ','فَلَوِ اطَّلَعَ الْيَوْمَ',0,1,1.8333,'ف000',9),(115781,'فَلَيْسَ','فَلَيْسَ',0,0,0.5333,'ف000',9),(115782,'فَلَيْسَ هذا','فَلَيْسَ هذا',0,1,1.4,'ف000',9),(115783,'فَلَيْسَ هذا ظَنُّنا','فَلَيْسَ هذا ظَنُّنا',0,1,1.6667,'ف000',9),(115784,'فَلْتَسَعْني','فَلْتَسَعْني',0,0,0.8,'ف000',9),(115785,'فَلْتَسَعْني رَحْمَتُكَ','فَلْتَسَعْني رَحْمَتُكَ',0,1,1.7667,'ف000',9),(115786,'فَلْتَسَعْني رَحْمَتُكَ يا','فَلْتَسَعْني رَحْمَتُكَ يا',0,1,1.8667,'ف000',9),(115787,'فَلْيَكُنْ','فَلْيَكُنْ',0,0,0.6667,'ف000',9),(115788,'فَلْيَكُنْ مِنْ','فَلْيَكُنْ مِنْ',0,1,1.5,'ف000',9),(115789,'فَلْيَكُنْ مِنْ شَأنِكَ','فَلْيَكُنْ مِنْ شَأنِكَ',0,1,1.7667,'ف000',9),(115790,'فَما','فَما',0,0,0.2667,'ف000',9),(115791,'فَما ارْعَوَيْتُ','فَما ارْعَوَيْتُ',0,1,1.5333,'ف000',9),(115792,'فَما ارْعَوَيْتُ وَسَتَرْتَ','فَما ارْعَوَيْتُ وَسَتَرْتَ',0,1,1.9,'ف000',9),(115793,'فَما بالَيْتُ','فَما بالَيْتُ',0,1,1.4333,'ف000',9),(115794,'فَما بالَيْتُ فَبِحِلْمِكَ','فَما بالَيْتُ فَبِحِلْمِكَ',0,1,1.8667,'ف000',9),(115795,'فَما نَدْري','فَما نَدْري',0,1,1.3667,'ف000',9),(115796,'فَما نَدْري ما','فَما نَدْري ما',0,1,1.4667,'ف000',9),(115797,'فَمالي','فَمالي',0,0,0.4,'ف000',9),(115798,'فَمالي لا','فَمالي لا',0,1,1.3,'ف000',9),(115799,'فَمالي لا اَبْكي','فَمالي لا اَبْكي',0,1,1.5333,'ف000',9),(115800,'فَمَا','فَمَا',0,0,0.3333,'ف000',9),(115801,'فَمَا اسْتَحْيَيْتُ','فَمَا اسْتَحْيَيْتُ',0,1,1.6333,'ف000',9),(115802,'فَمَا اسْتَحْيَيْتُ وَعَمِلْتُ','فَمَا اسْتَحْيَيْتُ وَعَمِلْتُ',0,1,2,'ف000',9),(115803,'فَمَنْ','فَمَنْ',0,0,0.4,'ف000',9),(115804,'فَمَنْ اَعْدَلُ','فَمَنْ اَعْدَلُ',0,1,1.5,'ف000',9),(115805,'فَمَنْ اَعْدَلُ مِنْكَ','فَمَنْ اَعْدَلُ مِنْكَ',0,1,1.7333,'ف000',9),(115806,'فَمَنْ اَوْلى','فَمَنْ اَوْلى',0,1,1.4333,'ف000',9),(115807,'فَمَنْ اَوْلى مِنْكَ','فَمَنْ اَوْلى مِنْكَ',0,1,1.6667,'ف000',9),(115808,'فَمَنْ يَكُونُ','فَمَنْ يَكُونُ',0,1,1.4667,'ف000',9),(115809,'فَمَنْ يَكُونُ اَسْوَأ','فَمَنْ يَكُونُ اَسْوَأ',0,1,1.7333,'ف000',9),(115810,'فَمِنْ','فَمِنْ',0,0,0.4,'ف000',9),(115811,'فَمِنْ رَحْمَتِكَ','فَمِنْ رَحْمَتِكَ',0,1,1.5667,'ف000',9),(115812,'فَمِنْ رَحْمَتِكَ آيَسْتَني','فَمِنْ رَحْمَتِكَ آيَسْتَني',0,1,1.9,'ف000',9),(115813,'فَنَجِّنا','فَنَجِّنا',0,0,0.6,'ف000',9),(115814,'فَنَجِّنا allah\'ım','فَنَجِّنا allah',0,1,1.6,'ف450',9),(115815,'فَنَجِّنا allah\'ım rahmetin','فَنَجِّنا allah rahmetin',0,1,1.9,'ف456535',9),(115816,'فَواسَوْاَتا','فَواسَوْاَتا',0,0,0.8,'ف000',9),(115817,'فَواسَوْاَتا عَلى','فَواسَوْاَتا عَلى',0,1,1.5667,'ف000',9),(115818,'فَواسَوْاَتا عَلى ما','فَواسَوْاَتا عَلى ما',0,1,1.6667,'ف000',9),(115819,'فَوفِّقْ','فَوفِّقْ',0,0,0.5333,'ف000',9),(115820,'فَوفِّقْ لَنا','فَوفِّقْ لَنا',0,1,1.4333,'ف000',9),(115821,'فَوفِّقْ لَنا وَصالِحَ','فَوفِّقْ لَنا وَصالِحَ',0,1,1.7333,'ف000',9),(115822,'فَوقَهُنَّ','فَوقَهُنَّ',0,0,0.6667,'ف000',9),(115823,'فَوقَهُنَّ وَلا','فَوقَهُنَّ وَلا',0,1,1.5,'ف000',9),(115824,'فَوقَهُنَّ وَلا تَحْتَهُنَّ','فَوقَهُنَّ وَلا تَحْتَهُنَّ',0,1,1.9,'ف000',9),(115825,'فَوَ','فَوَ',0,0,0.2667,'ف000',9),(115826,'فَوَ عِزَّتِكَ','فَوَ عِزَّتِكَ',0,1,1.4667,'ف000',9),(115827,'فَوَ عِزَّتِكَ يا','فَوَ عِزَّتِكَ يا',0,1,1.5667,'ف000',9),(115828,'فَوَعِزَّتِكَ','فَوَعِزَّتِكَ',0,0,0.8667,'ف000',9),(115829,'فَوَعِزَّتِكَ لَوِ','فَوَعِزَّتِكَ لَوِ',0,1,1.6,'ف000',9),(115830,'فَوَعِزَّتِكَ لَوِ انْتَهَرْتَني','فَوَعِزَّتِكَ لَوِ انْتَهَرْتَني',0,1,2,'ف000',9),(115831,'فَوْتٍ','فَوْتٍ',0,0,0.4,'ف000',9),(115832,'فَوْتٍ وَيا','فَوْتٍ وَيا',0,1,1.3667,'ف000',9),(115833,'فَوْتٍ وَيا بارِئَ','فَوْتٍ وَيا بارِئَ',0,1,1.6,'ف000',9),(115834,'فَوْقَ','فَوْقَ',0,0,0.4,'ف000',9),(115835,'فَوْقَ رَغْبَتِنا','فَوْقَ رَغْبَتِنا',0,1,1.5667,'ف000',9),(115836,'فَوْقَ رَغْبَتِنا يا','فَوْقَ رَغْبَتِنا يا',0,1,1.6667,'ف000',9),(115837,'فَوْقَ ما','فَوْقَ ما',0,1,1.3,'ف000',9),(115838,'فَوْقَ ما تُعْطِي','فَوْقَ ما تُعْطِي',0,1,1.5667,'ف000',9),(115839,'فَوْقَهُ','فَوْقَهُ',0,0,0.5333,'ف000',9),(115840,'فَوْقَهُ وَدَنا','فَوْقَهُ وَدَنا',0,1,1.5,'ف000',9),(115841,'فَوْقَهُ وَدَنا فَلا','فَوْقَهُ وَدَنا فَلا',0,1,1.6667,'ف000',9),(115842,'فَوْقِ','فَوْقِ',0,0,0.4,'ف000',9),(115843,'فَوْقِ عَرْشِهِ','فَوْقِ عَرْشِهِ',0,1,1.5,'ف000',9),(115844,'فَوْقِ عَرْشِهِ ما','فَوْقِ عَرْشِهِ ما',0,1,1.6,'ف000',9),(115845,'فَيا','فَيا',0,0,0.2667,'ف000',9),(115846,'فَيا عَظيمَ','فَيا عَظيمَ',0,1,1.3667,'ف000',9),(115847,'فَيا عَظيمَ رَجائي','فَيا عَظيمَ رَجائي',0,1,1.6,'ف000',9),(115848,'فَيا مَنْ','فَيا مَنْ',0,1,1.3,'ف000',9),(115849,'فَيا مَنْ رَبّاني','فَيا مَنْ رَبّاني',0,1,1.5667,'ف000',9),(115850,'فَيا مَوْلايَ','فَيا مَوْلايَ',0,1,1.4333,'ف000',9),(115851,'فَيا مَوْلايَ وَيا','فَيا مَوْلايَ وَيا',0,1,1.6,'ف000',9),(115852,'فَيَا','فَيَا',0,0,0.3333,'ف000',9),(115853,'فَيَا ذَا','فَيَا ذَا',0,1,1.3,'ف000',9),(115854,'فَيَا ذَا الْمَنِّ','فَيَا ذَا الْمَنِّ',0,1,1.6,'ف000',9),(115855,'فَيَقْضي','فَيَقْضي',0,0,0.5333,'ف000',9),(115856,'فَيَقْضي لي','فَيَقْضي لي',0,1,1.3667,'ف000',9),(115857,'فَيَقْضي لي حاجَتي','فَيَقْضي لي حاجَتي',0,1,1.6,'ف000',9),(115858,'فَيُجيبُني','فَيُجيبُني',0,0,0.6667,'ف000',9),(115859,'فَيُجيبُني وَاِنْ','فَيُجيبُني وَاِنْ',0,1,1.5667,'ف000',9),(115860,'فَيُجيبُني وَاِنْ كُنْتَ','فَيُجيبُني وَاِنْ كُنْتَ',0,1,1.8,'ف000',9),(115861,'فَيُصيبُ','فَيُصيبُ',0,0,0.5333,'ف000',9),(115862,'فَيُصيبُ بِها','فَيُصيبُ بِها',0,1,1.4333,'ف000',9),(115863,'فَيُصيبُ بِها مَنْ','فَيُصيبُ بِها مَنْ',0,1,1.6,'ف000',9),(115864,'فَيُعْطيني','فَيُعْطيني',0,0,0.6667,'ف000',9),(115865,'فَيُعْطيني وَاِنْ','فَيُعْطيني وَاِنْ',0,1,1.5667,'ف000',9),(115866,'فَيُعْطيني وَاِنْ كُنْتُ','فَيُعْطيني وَاِنْ كُنْتُ',0,1,1.8,'ف000',9),(115867,'فَيُهينُوني','فَيُهينُوني',0,0,0.7333,'ف000',9),(115868,'فَيُهينُوني وَالْحَمْدُ','فَيُهينُوني وَالْحَمْدُ',0,1,1.7667,'ف000',9),(115869,'فَيُهينُوني وَالْحَمْدُ للهِ','فَيُهينُوني وَالْحَمْدُ للهِ',0,1,1.9333,'ف000',9),(115870,'فُكَّ','فُكَّ',0,0,0.3333,'ف000',9),(115871,'فُكَّ كُلَّ','فُكَّ كُلَّ',0,1,1.3667,'ف000',9),(115872,'فُكَّ كُلَّ اَسيرٍ','فُكَّ كُلَّ اَسيرٍ',0,1,1.6,'ف000',9),(115873,'فِراقِ','فِراقِ',0,0,0.4,'ف000',9),(115874,'فِراقِ الدُّنْيا','فِراقِ الدُّنْيا',0,1,1.5333,'ف000',9),(115875,'فِراقِ الدُّنْيا اَلْحَمْدُ','فِراقِ الدُّنْيا اَلْحَمْدُ',0,1,1.9,'ف000',9),(115876,'فِعْلِكَ','فِعْلِكَ',0,0,0.5333,'ف000',9),(115877,'فِعْلِكَ وَلا','فِعْلِكَ وَلا',0,1,1.4333,'ف000',9),(115878,'فِعْلِكَ وَلا تُنازَعُ','فِعْلِكَ وَلا تُنازَعُ',0,1,1.7333,'ف000',9),(115879,'فِى الاَرَضينَ','فِى الاَرَضينَ',0,1,1.4667,'ف000',9),(115880,'فِى الاَرَضينَ السُفْلى','فِى الاَرَضينَ السُفْلى',0,1,1.7667,'ف000',9),(115881,'فِى الاَرْضِ','فِى الاَرْضِ',0,1,1.4,'ف000',9),(115882,'فِى الاَرْضِ وَما','فِى الاَرْضِ وَما',0,1,1.5667,'ف000',9),(115883,'فِى الاَرْضِ وَمايَخْرُجُ','فِى الاَرْضِ وَمايَخْرُجُ',0,1,1.8333,'ف000',9),(115884,'فِى السِّرِّ','فِى السِّرِّ',0,1,1.4,'ف000',9),(115885,'فِى السِّرِّ وَالْعَلانَيَةِ','فِى السِّرِّ وَالْعَلانَيَةِ',0,1,1.9333,'ف000',9),(115886,'فِى الْعالَمينَ','فِى الْعالَمينَ',0,1,1.5,'ف000',9),(115887,'فِى الْعالَمينَ اَللّـهُمَّ','فِى الْعالَمينَ اَللّـهُمَّ',0,1,1.9,'ف000',9),(115888,'فِى الْمَلاءِ','فِى الْمَلاءِ',0,1,1.4333,'ف000',9),(115889,'فِى الْمَلاءِ اَنَا','فِى الْمَلاءِ اَنَا',0,1,1.6333,'ف000',9),(115890,'فِي الآخِرَةِ','فِي الآخِرَةِ',0,1,1.4333,'ف000',9),(115891,'فِي الآخِرَةِ اِلى','فِي الآخِرَةِ اِلى',0,1,1.6,'ف000',9),(115892,'فِي الآخِرِينَ','فِي الآخِرِينَ',0,1,1.4667,'ف000',9),(115893,'فِي الآخِرِينَ وَالسَّلامُ','فِي الآخِرِينَ وَالسَّلامُ',0,1,1.8667,'ف000',9),(115894,'فِي الأَرْضِ','فِي الأَرْضِ',0,1,1.4,'ف000',9),(115895,'فِي الأَرْضِ ما','فِي الأَرْضِ ما',0,1,1.5,'ف000',9),(115896,'فِي الأَرْضِ وَما','فِي الأَرْضِ وَما',0,1,1.5667,'ف000',9),(115897,'فِي الأَهْلِ','فِي الأَهْلِ',0,1,1.4,'ف000',9),(115898,'فِي الأَهْلِ وَالْمالِ','فِي الأَهْلِ وَالْمالِ',0,1,1.7333,'ف000',9),(115899,'فِي الاَرْحامِ','فِي الاَرْحامِ',0,1,1.4667,'ف000',9),(115900,'فِي الاَرْحامِ كَيْفَ','فِي الاَرْحامِ كَيْفَ',0,1,1.7,'ف000',9),(115901,'فِي الاَرْحامِ ما','فِي الاَرْحامِ ما',0,1,1.5667,'ف000',9),(115902,'فِي الاَرْضِ','فِي الاَرْضِ',0,1,1.4,'ف000',9),(115903,'فِي الاَرْضِ اَللّـهُمَّ','فِي الاَرْضِ اَللّـهُمَّ',0,1,1.8,'ف000',9),(115904,'فِي الاَرْضِ وَلا','فِي الاَرْضِ وَلا',0,1,1.5667,'ف000',9),(115905,'فِي الاَمْرِ','فِي الاَمْرِ',0,1,1.4,'ف000',9),(115906,'فِي الاَمْرِ الْحَكيمِ','فِي الاَمْرِ الْحَكيمِ',0,1,1.7333,'ف000',9),(115907,'فِي الاَوَّلينَ','فِي الاَوَّلينَ',0,1,1.5,'ف000',9),(115908,'فِي الاَوَّلينَ والسَّلامُ','فِي الاَوَّلينَ والسَّلامُ',0,1,1.8667,'ف000',9),(115909,'فِي الدُّنْيا بِاِحْسانِهِ','فِي الدُّنْيا بِاِحْسانِهِ',0,1,1.8667,'ف000',9),(115910,'فِي الدِّينِ','فِي الدِّينِ',0,1,1.4,'ف000',9),(115911,'فِي الدِّينِ وَاسْتَعْمِلْني','فِي الدِّينِ وَاسْتَعْمِلْني',0,1,1.9333,'ف000',9),(115912,'فِي الرِّزْقِ','فِي الرِّزْقِ',0,1,1.4333,'ف000',9),(115913,'فِي الرِّزْقِ وَالأَمْنَ','فِي الرِّزْقِ وَالأَمْنَ',0,1,1.8,'ف000',9),(115914,'فِي السَّماءِ','فِي السَّماءِ',0,1,1.4333,'ف000',9),(115915,'فِي السَّماءِ هُوَ','فِي السَّماءِ هُوَ',0,1,1.6,'ف000',9),(115916,'فِي السَّماءِ وَلا','فِي السَّماءِ وَلا',0,1,1.6,'ف000',9),(115917,'فِي السَّماواتِ الْعُلى','فِي السَّماواتِ الْعُلى',0,1,1.7667,'ف000',9),(115918,'فِي السَّماواتِ وَالأَرَضينَ','فِي السَّماواتِ وَالأَرَضينَ',0,1,1.9333,'ف000',9),(115919,'فِي السَّماواتِ وَما','فِي السَّماواتِ وَما',0,1,1.6667,'ف000',9),(115920,'فِي الصّالِحينَ','فِي الصّالِحينَ',0,1,1.5,'ف000',9),(115921,'فِي الصّالِحينَ فَاَدْخِلْنا','فِي الصّالِحينَ فَاَدْخِلْنا',0,1,1.9333,'ف000',9),(115922,'فِي اللَّهْفِ','فِي اللَّهْفِ',0,1,1.4333,'ف000',9),(115923,'فِي اللَّهْفِ اِلى','فِي اللَّهْفِ اِلى',0,1,1.6,'ف000',9),(115924,'فِي اللَّيْلِ تُخْرِجُ','فِي اللَّيْلِ تُخْرِجُ',0,1,1.7333,'ف000',9),(115925,'فِي النّارِ','فِي النّارِ',0,1,1.3667,'ف000',9),(115926,'فِي النّارِ يا','فِي النّارِ يا',0,1,1.4667,'ف000',9),(115927,'فِي النَّجاةِ','فِي النَّجاةِ',0,1,1.4333,'ف000',9),(115928,'فِي النَّجاةِ مِنْ','فِي النَّجاةِ مِنْ',0,1,1.6,'ف000',9),(115929,'فِي النَّهارِ وَتُولِجُ','فِي النَّهارِ وَتُولِجُ',0,1,1.7667,'ف000',9),(115930,'فِي الْبَدَنِ','فِي الْبَدَنِ',0,1,1.4333,'ف000',9),(115931,'فِي الْبَدَنِ وَالسَّلامَةَ','فِي الْبَدَنِ وَالسَّلامَةَ',0,1,1.9,'ف000',9),(115932,'فِي الْبَرِّ','فِي الْبَرِّ',0,1,1.4,'ف000',9),(115933,'فِي الْبَرِّ وَالْبَحْرِ','فِي الْبَرِّ وَالْبَحْرِ',0,1,1.8,'ف000',9),(115934,'فِي الْجَنَّةِ','فِي الْجَنَّةِ',0,1,1.4667,'ف000',9),(115935,'فِي الْجَنَّةِ عِنْدَكَ','فِي الْجَنَّةِ عِنْدَكَ',0,1,1.7667,'ف000',9),(115936,'فِي الْجِسْمِ','فِي الْجِسْمِ',0,1,1.4333,'ف000',9),(115937,'فِي الْجِسْمِ وَالْقُوَّةَ','فِي الْجِسْمِ وَالْقُوَّةَ',0,1,1.8667,'ف000',9),(115938,'فِي الْحُكْمِ','فِي الْحُكْمِ',0,1,1.4333,'ف000',9),(115939,'فِي الْحُكْمِ ارْحَمْ','فِي الْحُكْمِ ارْحَمْ',0,1,1.7,'ف000',9),(115940,'فِي الْخَلاءِ','فِي الْخَلاءِ',0,1,1.4333,'ف000',9),(115941,'فِي الْخَلاءِ وَلَمْ','فِي الْخَلاءِ وَلَمْ',0,1,1.6667,'ف000',9),(115942,'فِي الْخَلْقِ','فِي الْخَلْقِ',0,1,1.4333,'ف000',9),(115943,'فِي الْخَلْقِ ما','فِي الْخَلْقِ ما',0,1,1.5333,'ف000',9),(115944,'فِي الْغافِلينَ','فِي الْغافِلينَ',0,1,1.5,'ف000',9),(115945,'فِي الْغافِلينَ فَمِنْ','فِي الْغافِلينَ فَمِنْ',0,1,1.7333,'ف000',9),(115946,'فِي الْوَطَنِ','فِي الْوَطَنِ',0,1,1.4333,'ف000',9),(115947,'فِي الْوَطَنِ وَقُرَّةَ','فِي الْوَطَنِ وَقُرَّةَ',0,1,1.7667,'ف000',9),(115948,'فِي عامي','فِي عامي',0,1,1.2667,'ف000',9),(115949,'فِي عامي هذا','فِي عامي هذا',0,1,1.4,'ف000',9),(115950,'قا','قا',0,0,0.1333,'ق000',9),(115951,'قا ئِمٌ','قا ئِمٌ',0,1,1.2333,'ق000',9),(115952,'قا ئِمٌ لا','قا ئِمٌ لا',0,1,1.3333,'ق000',9),(115953,'قائِلٍ','قائِلٍ',0,0,0.4,'ق000',9),(115954,'قائِلٍ وَاَنْجَحَ','قائِلٍ وَاَنْجَحَ',0,1,1.5667,'ق000',9),(115955,'قائِلٍ وَاَنْجَحَ سائِلٍ','قائِلٍ وَاَنْجَحَ سائِلٍ',0,1,1.8,'ق000',9),(115956,'قابِلَ','قابِلَ',0,0,0.4,'ق000',15),(115957,'قابِلَ التَّوْبِ','قابِلَ التَّوْبِ',0,1,1.5333,'ق000',9),(115958,'قابِلَ التَّوْبِ يا','قابِلَ التَّوْبِ يا',0,1,1.6333,'ق000',9),(115959,'قادِرٌ','قادِرٌ',0,0,0.4,'ق000',9),(115960,'قادِرٌ عَلى','قادِرٌ عَلى',0,1,1.3667,'ق000',9),(115961,'قادِرٌ عَلى ما','قادِرٌ عَلى ما',0,1,1.4667,'ق000',9),(115962,'قالَ وَفَوْقَ','قالَ وَفَوْقَ',0,1,1.4333,'ق000',9),(115963,'قالَ وَفَوْقَ ما','قالَ وَفَوْقَ ما',0,1,1.5333,'ق000',9),(115964,'قاِصمِ','قاِصمِ',0,0,0.4,'ق000',9),(115965,'قاِصمِ الجَّبارينَ','قاِصمِ الجَّبارينَ',0,1,1.6,'ق000',9),(115966,'قاِصمِ الجَّبارينَ مُبيرِ','قاِصمِ الجَّبارينَ مُبيرِ',0,1,1.8333,'ق000',9),(115967,'قَبيحٍ','قَبيحٍ',0,0,0.4,'ق000',9),(115968,'قَبيحٍ فَلا','قَبيحٍ فَلا',0,1,1.3667,'ق000',9),(115969,'قَبيحٍ فَلا يَمْنَعُكَ','قَبيحٍ فَلا يَمْنَعُكَ',0,1,1.7333,'ق000',9),(115970,'قَبيحَ','قَبيحَ',0,0,0.4,'ق000',9),(115971,'قَبيحَ ما','قَبيحَ ما',0,1,1.3,'ق000',9),(115972,'قَبيحِ','قَبيحِ',0,0,0.4,'ق000',9),(115973,'قَبيحِ عَمَلي','قَبيحِ عَمَلي',0,1,1.4333,'ق000',9),(115974,'قَبيحِ عَمَلي وَحِلْمَكَ','قَبيحِ عَمَلي وَحِلْمَكَ',0,1,1.8,'ق000',9),(115975,'قَبيحِ ما','قَبيحِ ما',0,1,1.3,'ق000',9),(115976,'قَبيحِ ما عِنْدَنا','قَبيحِ ما عِنْدَنا',0,1,1.6,'ق000',9),(115977,'قَبِلَ','قَبِلَ',0,0,0.4,'ق000',9),(115978,'قَبِلَ عَمَلي','قَبِلَ عَمَلي',0,1,1.4333,'ق000',9),(115979,'قَبِلَ عَمَلي سَيِّدي','قَبِلَ عَمَلي سَيِّدي',0,1,1.7,'ق000',9),(115980,'قَبْري اَبْكي','قَبْري اَبْكي',0,1,1.4333,'ق000',9),(115981,'قَبْري اَبْكي لِضيقِ','قَبْري اَبْكي لِضيقِ',0,1,1.6667,'ق000',9),(115982,'قَبْري عُرْياناً','قَبْري عُرْياناً',0,1,1.5333,'ق000',9),(115983,'قَبْري عُرْياناً ذَليلاً','قَبْري عُرْياناً ذَليلاً',0,1,1.8,'ق000',9),(115984,'قَبْري لَمْ','قَبْري لَمْ',0,1,1.3667,'ق000',9),(115985,'قَبْري لَمْ اُمَهِّدْهُ','قَبْري لَمْ اُمَهِّدْهُ',0,1,1.7667,'ق000',9),(115986,'قَبْري وَجَزَعي','قَبْري وَجَزَعي',0,1,1.5,'ق000',9),(115987,'قَبْري وَجَزَعي مِنْ','قَبْري وَجَزَعي مِنْ',0,1,1.6667,'ق000',9),(115988,'قَبْرِ','قَبْرِ',0,0,0.4,'ق000',9),(115989,'قَبْرِ نَبِيِّكَ','قَبْرِ نَبِيِّكَ',0,1,1.5333,'ق000',9),(115990,'قَبْرِ نَبِيِّكَ صَلَواتُكَ','قَبْرِ نَبِيِّكَ صَلَواتُكَ',0,1,1.9,'ق000',9),(115991,'قَبْضَتِكَ','قَبْضَتِكَ',0,0,0.6667,'ق000',9),(115992,'قَبْضَتِكَ وَكُلُّ','قَبْضَتِكَ وَكُلُّ',0,1,1.6,'ق000',9),(115993,'قَبْضَتِكَ وَكُلُّ شَيْءٍ','قَبْضَتِكَ وَكُلُّ شَيْءٍ',0,1,1.8333,'ق000',9),(115994,'قَبْلي','قَبْلي',0,0,0.4,'ق000',9),(115995,'قَبْلي لأَنَّ','قَبْلي لأَنَّ',0,1,1.4333,'ق000',9),(115996,'قَبْلي لأَنَّ كَرَمَكَ','قَبْلي لأَنَّ كَرَمَكَ',0,1,1.7333,'ق000',9),(115997,'قَبْلَ خُشُوعِ','قَبْلَ خُشُوعِ',0,1,1.4667,'ق000',9),(115998,'قَبْلَ خُشُوعِ الذّلِّ','قَبْلَ خُشُوعِ الذّلِّ',0,1,1.7333,'ق000',9),(115999,'قَبْلَ كُلِّ','قَبْلَ كُلِّ',0,1,1.4,'ق000',9),(116000,'قَبْلَ كُلِّ شَيءٍ','قَبْلَ كُلِّ شَيءٍ',0,1,1.6,'ق000',9),(116001,'قَبْلِهِ','قَبْلِهِ',0,0,0.5333,'ق000',9),(116002,'قَبْلِهِ مَكِّنْ','قَبْلِهِ مَكِّنْ',0,1,1.5333,'ق000',9),(116003,'قَبْلِهِ مَكِّنْ لَهُ','قَبْلِهِ مَكِّنْ لَهُ',0,1,1.7,'ق000',9),(116004,'قَتَرَةٌ','قَتَرَةٌ',0,0,0.5333,'ق000',9),(116005,'قَتَرَةٌ وَذِلَّةٌ','قَتَرَةٌ وَذِلَّةٌ',0,1,1.6,'ق000',9),(116006,'قَتَرَةٌ وَذِلَّةٌ سَيِّدي','قَتَرَةٌ وَذِلَّةٌ سَيِّدي',0,1,1.8667,'ق000',9),(116007,'قَتْلاً','قَتْلاً',0,0,0.4667,'ق000',9),(116008,'قَتْلاً في','قَتْلاً في',0,1,1.3333,'ق000',9),(116009,'قَتْلاً في سَبيلِكَ','قَتْلاً في سَبيلِكَ',0,1,1.6333,'ق000',9),(116010,'قَديرٌ allah\'ım kabir','قَديرٌ allah kabir',0,1,1.7,'ق45216',9),(116011,'قَديرٌ اَللّـهُمَّ','قَديرٌ اَللّـهُمَّ',0,1,1.6,'ق000',9),(116012,'قَديرٌ اَللّـهُمَّ صَلِّ','قَديرٌ اَللّـهُمَّ صَلِّ',0,1,1.8,'ق000',9),(116013,'قَديرٌ تُولِجُ','قَديرٌ تُولِجُ',0,1,1.4667,'ق000',9),(116014,'قَديرٌ تُولِجُ اللَّيْلَ','قَديرٌ تُولِجُ اللَّيْلَ',0,1,1.8,'ق000',9),(116015,'قَديرٌ ما','قَديرٌ ما',0,1,1.3,'ق000',9),(116016,'قَديرٌ ما يَفْتَحِ','قَديرٌ ما يَفْتَحِ',0,1,1.6,'ق000',9),(116017,'قَديرٌ وَنَحْنُ','قَديرٌ وَنَحْنُ',0,1,1.5,'ق000',9),(116018,'قَديرٌ وَنَحْنُ اِلَيْكَ','قَديرٌ وَنَحْنُ اِلَيْكَ',0,1,1.8,'ق000',9),(116019,'قَديمٌ','قَديمٌ',0,0,0.4,'ق000',9),(116020,'قَديمٌ اَللّـهُمَّ','قَديمٌ اَللّـهُمَّ',0,1,1.6,'ق000',9),(116021,'قَديمٌ اَللّـهُمَّ اِنّي','قَديمٌ اَللّـهُمَّ اِنّي',0,1,1.8,'ق000',9),(116022,'قَديمٌ وَهُوَ','قَديمٌ وَهُوَ',0,1,1.4333,'ق000',9),(116023,'قَديمٌ وَهُوَ عِنْدي','قَديمٌ وَهُوَ عِنْدي',0,1,1.6667,'ق000',9),(116024,'قَديمٍ','قَديمٍ',0,0,0.4,'ق000',9),(116025,'قَديمٍ وَصَفْح','قَديمٍ وَصَفْح',0,1,1.4667,'ق000',9),(116026,'قَديمٍ وَصَفْح عَظيمٍ','قَديمٍ وَصَفْح عَظيمٍ',0,1,1.7,'ق000',9),(116027,'قَديمَ','قَديمَ',0,0,0.4,'ق000',9),(116028,'قَديمَ الإِحسانِ','قَديمَ الإِحسانِ',0,1,1.5333,'ق000',9),(116029,'قَديمَ الإِحسانِ اَيْنَ','قَديمَ الإِحسانِ اَيْنَ',0,1,1.7667,'ق000',9),(116030,'قَديْرٌ','قَديْرٌ',0,0,0.4667,'ق000',9),(116031,'قَديْرٌ آمينَ','قَديْرٌ آمينَ',0,1,1.4333,'ق000',9),(116032,'قَديْرٌ آمينَ رَبَّ','قَديْرٌ آمينَ رَبَّ',0,1,1.6333,'ق000',9),(116033,'قَدَمي','قَدَمي',0,0,0.4,'ق000',9),(116034,'قَدَمي وَحالَتْ','قَدَمي وَحالَتْ',0,1,1.5,'ق000',9),(116035,'قَدَمي وَحالَتْ بَيْني','قَدَمي وَحالَتْ بَيْني',0,1,1.7333,'ق000',9),(116036,'قَدَمَيَّ','قَدَمَيَّ',0,0,0.6,'ق000',9),(116037,'قَدَمَيَّ وَاكْفِني','قَدَمَيَّ وَاكْفِني',0,1,1.6333,'ق000',9),(116038,'قَدَمَيَّ وَاكْفِني شَرَّ','قَدَمَيَّ وَاكْفِني شَرَّ',0,1,1.8333,'ق000',9),(116039,'قَدَّسَهُ','قَدَّسَهُ',0,0,0.6,'ق000',9),(116040,'قَدَّسَهُ السَّلامُ','قَدَّسَهُ السَّلامُ',0,1,1.6333,'ق000',9),(116041,'قَدَّسَهُ السَّلامُ عَلى','قَدَّسَهُ السَّلامُ عَلى',0,1,1.8,'ق000',9),(116042,'قَدْ اَخْرَسَهُ','قَدْ اَخْرَسَهُ',0,1,1.5,'ق000',9),(116043,'قَدْ اَخْرَسَهُ ذَنْبُهُ','قَدْ اَخْرَسَهُ ذَنْبُهُ',0,1,1.8,'ق000',9),(116044,'قَدْ اَراني','قَدْ اَراني',0,1,1.3667,'ق000',9),(116045,'قَدْ اَراني فَاُثْني','قَدْ اَراني فَاُثْني',0,1,1.6667,'ق000',9),(116046,'قَدْ اَعْطاني','قَدْ اَعْطاني',0,1,1.4333,'ق000',9),(116047,'قَدْ اَعْطاني وَعَظيمَةٍ','قَدْ اَعْطاني وَعَظيمَةٍ',0,1,1.8,'ق000',9),(116048,'قَدْ اَقَلْتَها','قَدْ اَقَلْتَها',0,1,1.5,'ق000',9),(116049,'قَدْ اَقَلْتَها وَرَحْمَةٍ','قَدْ اَقَلْتَها وَرَحْمَةٍ',0,1,1.8667,'ق000',9),(116050,'قَدْ اَوْبَقَهُ','قَدْ اَوْبَقَهُ',0,1,1.5,'ق000',9),(116051,'قَدْ اَوْبَقَهُ جُرْمُهُ','قَدْ اَوْبَقَهُ جُرْمُهُ',0,1,1.8,'ق000',9),(116052,'قَدْ تَناوَلَ','قَدْ تَناوَلَ',0,1,1.4333,'ق000',9),(116053,'قَدْ تَناوَلَ الأَقْرِباءُ','قَدْ تَناوَلَ الأَقْرِباءُ',0,1,1.8667,'ق000',9),(116054,'قَدْ تَهَيَّأتُ','قَدْ تَهَيَّأتُ',0,1,1.5,'ق000',9),(116055,'قَدْ تَهَيَّأتُ وَتَعَبَّأتُ','قَدْ تَهَيَّأتُ وَتَعَبَّأتُ',0,1,1.9333,'ق000',9),(116056,'قَدْ دَنا','قَدْ دَنا',0,1,1.3,'ق000',9),(116057,'قَدْ دَنا اَجَلي','قَدْ دَنا اَجَلي',0,1,1.5333,'ق000',9),(116058,'قَدْ صَلُحَتْ','قَدْ صَلُحَتْ',0,1,1.4333,'ق000',9),(116059,'قَدْ صَلُحَتْ سَريرَتي','قَدْ صَلُحَتْ سَريرَتي',0,1,1.7333,'ق000',9),(116060,'قَدْ فَرَّجْتَها','قَدْ فَرَّجْتَها',0,1,1.5333,'ق000',9),(116061,'قَدْ فَرَّجْتَها وَهُمُوم','قَدْ فَرَّجْتَها وَهُمُوم',0,1,1.8333,'ق000',9),(116062,'قَدْ فَكَكْتَها','قَدْ فَكَكْتَها',0,1,1.5,'ق000',9),(116063,'قَدْ فَكَكْتَها اَلْحَمْدُ','قَدْ فَكَكْتَها اَلْحَمْدُ',0,1,1.8667,'ق000',9),(116064,'قَدْ كَشَفْتَها','قَدْ كَشَفْتَها',0,1,1.5,'ق000',9),(116065,'قَدْ كَشَفْتَها وَعَثْرَةٍ','قَدْ كَشَفْتَها وَعَثْرَةٍ',0,1,1.8667,'ق000',9),(116066,'قَدْ كَفاني','قَدْ كَفاني',0,1,1.3667,'ق000',9),(116067,'قَدْ كَفاني وَبَهْجَةٍ','قَدْ كَفاني وَبَهْجَةٍ',0,1,1.7333,'ق000',9),(116068,'قَدْ نَزَلْتُ','قَدْ نَزَلْتُ',0,1,1.4333,'ق000',9),(116069,'قَدْ نَزَلْتُ بِكَ','قَدْ نَزَلْتُ بِكَ',0,1,1.6,'ق000',9),(116070,'قَدْ نَشَرْتَها','قَدْ نَشَرْتَها',0,1,1.5,'ق000',9),(116071,'قَدْ نَشَرْتَها وَحَلْقَةِ','قَدْ نَشَرْتَها وَحَلْقَةِ',0,1,1.8667,'ق000',9),(116072,'قَدْرُ','قَدْرُ',0,0,0.4,'ق000',9),(116073,'قَدْرُ اَعْمالِنا','قَدْرُ اَعْمالِنا',0,1,1.5667,'ق000',9),(116074,'قَدْرُ اَعْمالِنا في','قَدْرُ اَعْمالِنا في',0,1,1.6667,'ق000',9),(116075,'قَدْرُ عَمَلي','قَدْرُ عَمَلي',0,1,1.4333,'ق000',9),(116076,'قَدْرُ عَمَلي في','قَدْرُ عَمَلي في',0,1,1.5333,'ق000',9),(116077,'قَدْرُ لِساني','قَدْرُ لِساني',0,1,1.4333,'ق000',9),(116078,'قَدْرُ لِساني يا','قَدْرُ لِساني يا',0,1,1.5333,'ق000',9),(116079,'قَريباً','قَريباً',0,0,0.4667,'ق000',9),(116080,'قَريباً وَقَولاً','قَريباً وَقَولاً',0,1,1.5333,'ق000',9),(116081,'قَريباً وَقَولاً صادِقاً','قَريباً وَقَولاً صادِقاً',0,1,1.8,'ق000',9),(116082,'قَريبٌ','قَريبٌ',0,0,0.4,'ق000',9),(116083,'قَريبٌ مُجيبٌ','قَريبٌ مُجيبٌ',0,1,1.4333,'ق000',9),(116084,'قَريبٌ مُجيبٌ allah\'ım','قَريبٌ مُجيبٌ allah',0,1,1.7333,'ق450',9),(116085,'قَريبٌ مُجيبٌ اَسْتَغْفِرُ','قَريبٌ مُجيبٌ اَسْتَغْفِرُ',0,1,1.8667,'ق000',9),(116086,'قَريبٌ مُجيبٌ اَللّـهُمَّ','قَريبٌ مُجيبٌ اَللّـهُمَّ',0,1,1.8333,'ق000',9),(116087,'قَريبٌ مُجيبٌ وَارْزُقْنا','قَريبٌ مُجيبٌ وَارْزُقْنا',0,1,1.8333,'ق000',9),(116088,'قَريبُ الْمَسافَةِ','قَريبُ الْمَسافَةِ',0,1,1.6,'ق000',9),(116089,'قَريبُ الْمَسافَةِ وَاَنَّكَ','قَريبُ الْمَسافَةِ وَاَنَّكَ',0,1,1.9333,'ق000',9),(116090,'قَرَنْتَني','قَرَنْتَني',0,0,0.6667,'ق000',9),(116091,'قَرَنْتَني بِالأَصْفادِ','قَرَنْتَني بِالأَصْفادِ',0,1,1.7667,'ق000',9),(116092,'قَرَنْتَني بِالأَصْفادِ وَمَنَعْتَني','قَرَنْتَني بِالأَصْفادِ وَمَنَعْتَني',0,1,2,'ق000',9),(116093,'قَسَمْتَ لي حَتّى','قَسَمْتَ لي حَتّى',0,1,1.5667,'ق000',9),(116094,'قَسَمْتَ لي وَآتِني','قَسَمْتَ لي وَآتِني',0,1,1.6333,'ق000',9),(116095,'قَسَمْتَ لي يا','قَسَمْتَ لي يا',0,1,1.4667,'ق000',9),(116096,'قَصَدْتُ','قَصَدْتُ',0,0,0.5333,'ق000',9),(116097,'قَصَدْتُ اِلَيْكَ','قَصَدْتُ اِلَيْكَ',0,1,1.5667,'ق000',9),(116098,'قَصَدْتُ اِلَيْكَ بِطَلِبَتي','قَصَدْتُ اِلَيْكَ بِطَلِبَتي',0,1,1.9333,'ق000',9),(116099,'قَصَدْتُ فيهِ','قَصَدْتُ فيهِ',0,1,1.4333,'ق000',9),(116100,'قَصُرْنا','قَصُرْنا',0,0,0.5333,'ق000',9),(116101,'قَصُرْنا عَنْهُ','قَصُرْنا عَنْهُ',0,1,1.5,'ق000',9),(116102,'قَصُرْنا عَنْهُ فَبَلِّغْناهُ','قَصُرْنا عَنْهُ فَبَلِّغْناهُ',0,1,1.9667,'ق000',9),(116103,'قَضَيْتَ في','قَضَيْتَ في',0,1,1.3667,'ق000',9),(116104,'قَضَيْتَ في هذِهِ','قَضَيْتَ في هذِهِ',0,1,1.5667,'ق000',9),(116105,'قَطَعْتَ','قَطَعْتَ',0,0,0.5333,'ق000',9),(116106,'قَطَعْتَ حَبْلَكَ','قَطَعْتَ حَبْلَكَ',0,1,1.5667,'ق000',9),(116107,'قَطَعْتَ حَبْلَكَ عَنّي','قَطَعْتَ حَبْلَكَ عَنّي',0,1,1.7667,'ق000',9),(116108,'قَطَعْتُ','قَطَعْتُ',0,0,0.5333,'ق000',9),(116109,'قَطَعْتُ رَجائي','قَطَعْتُ رَجائي',0,1,1.5,'ق000',9),(116110,'قَطَعْتُ رَجائي مِنْكَ','قَطَعْتُ رَجائي مِنْكَ',0,1,1.7333,'ق000',9),(116111,'قَليلاً','قَليلاً',0,0,0.4667,'ق000',9),(116112,'قَليلاً مِنْ','قَليلاً مِنْ',0,1,1.4,'ق000',9),(116113,'قَليلاً مِنْ كَثير','قَليلاً مِنْ كَثير',0,1,1.6,'ق000',9),(116114,'قَليلاً مِنْ كَثيرٍ','قَليلاً مِنْ كَثيرٍ',0,1,1.6333,'ق000',9),(116115,'قَلْبي اَنَا','قَلْبي اَنَا',0,1,1.4,'ق000',9),(116116,'قَلْبي اَنَا لا','قَلْبي اَنَا لا',0,1,1.5,'ق000',9),(116117,'قَلْبي حُبّاً','قَلْبي حُبّاً',0,1,1.4333,'ق000',9),(116118,'قَلْبي حُبّاً لَكَ','قَلْبي حُبّاً لَكَ',0,1,1.6,'ق000',9),(116119,'قَلْبي مِنَ','قَلْبي مِنَ',0,1,1.3667,'ق000',9),(116120,'قَلْبي مِنَ الرِّياءِ','قَلْبي مِنَ الرِّياءِ',0,1,1.7,'ق000',9),(116121,'قَلْبي مِنَ النِّفاقِ','قَلْبي مِنَ النِّفاقِ',0,1,1.7,'ق000',9),(116122,'قَلْبي مِنَ الْمَعْرِفَةِ','قَلْبي مِنَ الْمَعْرِفَةِ',0,1,1.8333,'ق000',9),(116123,'قَلْبي وَاجْعَلْ','قَلْبي وَاجْعَلْ',0,1,1.5333,'ق000',9),(116124,'قَلْبي وَاجْعَلْ لي','قَلْبي وَاجْعَلْ لي',0,1,1.6333,'ق000',9),(116125,'قَلْبي وَاجْمَعْ','قَلْبي وَاجْمَعْ',0,1,1.5333,'ق000',9),(116126,'قَلْبي وَاجْمَعْ بَيْني','قَلْبي وَاجْمَعْ بَيْني',0,1,1.7667,'ق000',9),(116127,'قَلْبي وَاقْطَعْ','قَلْبي وَاقْطَعْ',0,1,1.5333,'ق000',9),(116128,'قَلْبي وَاقْطَعْ رَجائي','قَلْبي وَاقْطَعْ رَجائي',0,1,1.7667,'ق000',9),(116129,'قَلْبي وَاِيماناً لا','قَلْبي وَاِيماناً لا',0,1,1.6667,'ق000',9),(116130,'قَلْبي وَبِمُناجاتِكَ','قَلْبي وَبِمُناجاتِكَ',0,1,1.7,'ق000',9),(116131,'قَلْبي وَبِمُناجاتِكَ بَرَّدْتُ','قَلْبي وَبِمُناجاتِكَ بَرَّدْتُ',0,1,2,'ق000',9),(116132,'قَلْبي وَلَكَ','قَلْبي وَلَكَ',0,1,1.4333,'ق000',9),(116133,'قَلْبي وَلَكَ الْحَمْدُ','قَلْبي وَلَكَ الْحَمْدُ',0,1,1.7667,'ق000',9),(116134,'قَلْبي وَيَقيناً','قَلْبي وَيَقيناً',0,1,1.5333,'ق000',9),(116135,'قَلْبي وَيَقيناً حَتّى','قَلْبي وَيَقيناً حَتّى',0,1,1.7333,'ق000',9),(116136,'قَلْبٌ','قَلْبٌ',0,0,0.4,'ق000',9),(116137,'قَلْبٌ ما','قَلْبٌ ما',0,1,1.3,'ق000',9),(116138,'قَلْبٌ ما فيهِ','قَلْبٌ ما فيهِ',0,1,1.4667,'ق000',9),(116139,'قَلْبِهِ','قَلْبِهِ',0,0,0.5333,'ق000',9),(116140,'قَلْبِهِ وَلا','قَلْبِهِ وَلا',0,1,1.4333,'ق000',9),(116141,'قَلْبِهِ وَلا يَسْتَتِرُ','قَلْبِهِ وَلا يَسْتَتِرُ',0,1,1.8,'ق000',9),(116142,'قَهَرَ','قَهَرَ',0,0,0.4,'ق000',9),(116143,'قَهَرَ بِعِزَّتِهِ','قَهَرَ بِعِزَّتِهِ',0,1,1.6,'ق000',9),(116144,'قَهَرَ بِعِزَّتِهِ الأَعِزّاءَ','قَهَرَ بِعِزَّتِهِ الأَعِزّاءَ',0,1,2,'ق000',9),(116145,'قَوَّيْتَهُ','قَوَّيْتَهُ',0,0,0.7333,'ق000',9),(116146,'قَوَّيْتَهُ وَالذَّليلُ','قَوَّيْتَهُ وَالذَّليلُ',0,1,1.7667,'ق000',9),(116147,'قَوَّيْتَهُ وَالذَّليلُ الَّذي','قَوَّيْتَهُ وَالذَّليلُ الَّذي',0,1,2,'ق000',9),(116148,'قَوْلِكَ','قَوْلِكَ',0,0,0.5333,'ق000',9),(116149,'قَوْلِكَ بِاَرْضاهُ','قَوْلِكَ بِاَرْضاهُ',0,1,1.6333,'ق000',9),(116150,'قَوْلِكَ بِاَرْضاهُ وَكُلُّ','قَوْلِكَ بِاَرْضاهُ وَكُلُّ',0,1,1.9,'ق000',9),(116151,'قَوْلِكَ رَضِيٌّ','قَوْلِكَ رَضِيٌّ',0,1,1.5333,'ق000',9),(116152,'قَوْلِكَ رَضِيٌّ اَللّـهُمَّ','قَوْلِكَ رَضِيٌّ اَللّـهُمَّ',0,1,1.9333,'ق000',9),(116153,'قَوْماً','قَوْماً',0,0,0.4667,'ق000',9),(116154,'قَوْماً آمَنُوا','قَوْماً آمَنُوا',0,1,1.5,'ق000',9),(116155,'قَوْماً آمَنُوا بِاَلْسِنَتِهِمْ','قَوْماً آمَنُوا بِاَلْسِنَتِهِمْ',0,1,2,'ق000',9),(116156,'قَيُّومُ يا غافِرَ','قَيُّومُ يا غافِرَ',0,1,1.6,'ق000',9),(116157,'قُدْرَتِكَ','قُدْرَتِكَ',0,0,0.6667,'ق000',9),(116158,'قُدْرَتِكَ بِالْقُدْرَةِ','قُدْرَتِكَ بِالْقُدْرَةِ',0,1,1.8,'ق000',9),(116159,'قُدْرَتِكَ بِالْقُدْرَةِ الَّتي','قُدْرَتِكَ بِالْقُدْرَةِ الَّتي',0,1,2,'ق000',9),(116160,'قُدْرَتِكَ مُسْتَطيلَةٌ','قُدْرَتِكَ مُسْتَطيلَةٌ',0,1,1.7667,'ق000',9),(116161,'قُدْرَتِكَ مُسْتَطيلَةٌ اَللّـهُمَّ','قُدْرَتِكَ مُسْتَطيلَةٌ اَللّـهُمَّ',0,1,2,'ق000',9),(116162,'قُدْرَتِكَ وَعَرَّفْتَني','قُدْرَتِكَ وَعَرَّفْتَني',0,1,1.8,'ق000',9),(116163,'قُدْرَتِكَ وَعَرَّفْتَني مِنْ','قُدْرَتِكَ وَعَرَّفْتَني مِنْ',0,1,1.9667,'ق000',9),(116164,'قُدْرَتِكَ يا','قُدْرَتِكَ يا',0,1,1.4333,'ق000',9),(116165,'قُدْرَتِكَ يا رَبِّ','قُدْرَتِكَ يا رَبِّ',0,1,1.6333,'ق000',9),(116166,'قُدْرَتِهِ','قُدْرَتِهِ',0,0,0.6667,'ق000',9),(116167,'قُدْرَتِهِ وَالْحَمْدُ','قُدْرَتِهِ وَالْحَمْدُ',0,1,1.7333,'ق000',9),(116168,'قُدْرَتِهِ وَالْحَمْدُ للهِ','قُدْرَتِهِ وَالْحَمْدُ للهِ',0,1,1.9,'ق000',9),(116169,'قُرَّةَ','قُرَّةَ',0,0,0.4667,'ق000',13),(116170,'قُرَّةَ الْعَيْنِ','قُرَّةَ الْعَيْنِ',0,1,1.5667,'ق000',9),(116171,'قُرَّةَ الْعَيْنِ وَالاِغْتِباطَ','قُرَّةَ الْعَيْنِ وَالاِغْتِباطَ',0,1,2,'ق000',9),(116172,'قُرَّةَ عَيْنِ','قُرَّةَ عَيْنِ',0,1,1.4667,'ق000',13),(116173,'قُرَّةَ عَيْنِ مَنْ','قُرَّةَ عَيْنِ مَنْ',0,1,1.6333,'ق000',9),(116174,'قُرَّةُ','قُرَّةُ',0,0,0.4667,'ق000',9),(116175,'قُرَّةُ عَيْني','قُرَّةُ عَيْني',0,1,1.4667,'ق000',9),(116176,'قُرَّةُ عَيْني يا','قُرَّةُ عَيْني يا',0,1,1.5667,'ق000',9),(116177,'قُلُوبَنا','قُلُوبَنا',0,0,0.6,'ق000',15),(116178,'قُلُوبَنا بَعْدَ','قُلُوبَنا بَعْدَ',0,1,1.5333,'ق000',15),(116179,'قُلُوبَنا بَعْدَ اِذْ','قُلُوبَنا بَعْدَ اِذْ',0,1,1.7,'ق000',15),(116180,'قُلُوبِنا','قُلُوبِنا',0,0,0.6,'ق000',9),(116181,'قُلُوبِنا وَاهْدِنا','قُلُوبِنا وَاهْدِنا',0,1,1.6333,'ق000',9),(116182,'قُلُوبِنا وَاهْدِنا بِهِ','قُلُوبِنا وَاهْدِنا بِهِ',0,1,1.8,'ق000',9),(116183,'قُلْتُ','قُلْتُ',0,0,0.4,'ق000',9),(116184,'قُلْتُ قَدْ','قُلْتُ قَدْ',0,1,1.3667,'ق000',9),(116185,'قُلْتُ قَدْ تَهَيَّأتُ','قُلْتُ قَدْ تَهَيَّأتُ',0,1,1.7333,'ق000',9),(116186,'قُلْتُ قَدْ صَلُحَتْ','قُلْتُ قَدْ صَلُحَتْ',0,1,1.6667,'ق000',9),(116187,'قِبَلي تَبِعاتٌ','قِبَلي تَبِعاتٌ',0,1,1.5,'ق000',9),(116188,'قِبَلي تَبِعاتٌ فَتَحمَّلْها','قِبَلي تَبِعاتٌ فَتَحمَّلْها',0,1,1.9333,'ق000',9),(116189,'قِرايَ','قِرايَ',0,0,0.4,'ق000',9),(116190,'قِرايَ اللَّيْلَةَ','قِرايَ اللَّيْلَةَ',0,1,1.6,'ق000',9),(116191,'قِرايَ اللَّيْلَةَ الْجَنَّةَ','قِرايَ اللَّيْلَةَ الْجَنَّةَ',0,1,1.9667,'ق000',9),(116192,'قِرىً','قِرىً',0,0,0.3333,'ق000',15),(116193,'قِرىً وَاَنَا','قِرىً وَاَنَا',0,1,1.4333,'ق000',9),(116194,'قِرىً وَاَنَا ضَيْفُكَ','قِرىً وَاَنَا ضَيْفُكَ',0,1,1.7333,'ق000',9),(116195,'قِلَّةِ','قِلَّةِ',0,0,0.4667,'ق000',9),(116196,'قِلَّةِ الْحَياءِ','قِلَّةِ الْحَياءِ',0,1,1.5667,'ق000',9),(116197,'قِلَّةِ الْحَياءِ سِتْرُكَ','قِلَّةِ الْحَياءِ سِتْرُكَ',0,1,1.8667,'ق000',9),(116198,'قِلَّةِ حَيائي','قِلَّةِ حَيائي',0,1,1.4667,'ق000',9),(116199,'قِلَّةِ حَيائي رَأفَتُكَ','قِلَّةِ حَيائي رَأفَتُكَ',0,1,1.8,'ق000',9),(116200,'قِلَّتَنا','قِلَّتَنا',0,0,0.6,'ق000',9),(116201,'قِلَّتَنا وَاَعْزِزْ','قِلَّتَنا وَاَعْزِزْ',0,1,1.6667,'ق000',9),(116202,'قِلَّتَنا وَاَعْزِزْ بِهِ','قِلَّتَنا وَاَعْزِزْ بِهِ',0,1,1.8333,'ق000',9),(116203,'قِيامي','قِيامي',0,0,0.4,'ق000',9),(116204,'قِيامي وَاِلى','قِيامي وَاِلى',0,1,1.4333,'ق000',9),(116205,'قِيامي وَاِلى جُودِكَ','قِيامي وَاِلى جُودِكَ',0,1,1.7,'ق000',9),(116206,'قِيامَهُ','قِيامَهُ',0,0,0.5333,'ق000',9),(116207,'قِيامَهُ وَصِيامَهُ','قِيامَهُ وَصِيامَهُ',0,1,1.6333,'ق000',9),(116208,'قِيامَهُ وَصِيامَهُ وَبُلُوغَ','قِيامَهُ وَصِيامَهُ وَبُلُوغَ',0,1,1.9667,'ق000',9),(116209,'قِيامِهِ وَاسْتِكْمالَ','قِيامِهِ وَاسْتِكْمالَ',0,1,1.7333,'ق000',9),(116210,'قِيامِهِ وَاسْتِكْمالَ ما','قِيامِهِ وَاسْتِكْمالَ ما',0,1,1.8333,'ق000',9),(116211,'كاشِفَ الْكَرْبِ','كاشِفَ الْكَرْبِ',0,1,1.5333,'ك000',9),(116212,'كاشِفَ الْكَرْبِ الْعَظيمِ','كاشِفَ الْكَرْبِ الْعَظيمِ',0,1,1.8667,'ك000',9),(116213,'كاشِفَ كَرْبِ','كاشِفَ كَرْبِ',0,1,1.4333,'ك000',9),(116214,'كاشِفَ كَرْبِ الْمَكْرُوبينَ','كاشِفَ كَرْبِ الْمَكْرُوبينَ',0,1,1.9333,'ك000',9),(116215,'كافَيْتَني','كافَيْتَني',0,0,0.6667,'ك000',9),(116216,'كافَيْتَني اَوْ','كافَيْتَني اَوْ',0,1,1.5,'ك000',9),(116217,'كافَيْتَني اَوْ لَعَلَّكَ','كافَيْتَني اَوْ لَعَلَّكَ',0,1,1.8333,'ك000',9),(116218,'كامِلٌ','كامِلٌ',0,0,0.4,'ك000',9),(116219,'كامِلٌ اَللّـهُمَّ','كامِلٌ اَللّـهُمَّ',0,1,1.6,'ك000',9),(116220,'كامِلٌ اَللّـهُمَّ اِنّي','كامِلٌ اَللّـهُمَّ اِنّي',0,1,1.8,'ك000',9),(116221,'كانَ','كانَ',0,0,0.2667,'ك000',9),(116222,'كانَ بِكُمْ','كانَ بِكُمْ',0,1,1.3667,'ك000',9),(116223,'كانَ بِكُمْ رَحيماً','كانَ بِكُمْ رَحيماً',0,1,1.6333,'ك000',9),(116224,'كانَ غَفُوراً','كانَ غَفُوراً',0,1,1.4333,'ك000',9),(116225,'كانَ غَفُوراً رَحيماً','كانَ غَفُوراً رَحيماً',0,1,1.7,'ك000',9),(116226,'كانَ غَفّاراً','كانَ غَفّاراً',0,1,1.4333,'ك000',9),(116227,'كانَ غَفّاراً اَللّـهُمَّ','كانَ غَفّاراً اَللّـهُمَّ',0,1,1.8333,'ك000',9),(116228,'كانَ قَبْلَ','كانَ قَبْلَ',0,1,1.3667,'ك000',9),(116229,'كانَ قَبْلَ كُلِّ','كانَ قَبْلَ كُلِّ',0,1,1.5667,'ك000',9),(116230,'كانَ قَدْ','كانَ قَدْ',0,1,1.3,'ك000',9),(116231,'كانَ قَدْ دَنا','كانَ قَدْ دَنا',0,1,1.4667,'ك000',9),(116232,'كانَ مِنّي','كانَ مِنّي',0,1,1.3333,'ك000',9),(116233,'كانَ مِنّي بِسَبيْل','كانَ مِنّي بِسَبيْل',0,1,1.6333,'ك000',9),(116234,'كانَ مِنْ','كانَ مِنْ',0,1,1.3,'ك000',9),(116235,'كانَ مِنْ خَطَئي','كانَ مِنْ خَطَئي',0,1,1.5333,'ك000',9),(116236,'كانَ مِنْ شَأنِكَ','كانَ مِنْ شَأنِكَ',0,1,1.5667,'ك000',9),(116237,'كانُوا','كانُوا',0,0,0.4,'ك000',9),(116238,'كانُوا ثُمَّ','كانُوا ثُمَّ',0,1,1.4,'ك000',9),(116239,'كانُوا ثُمَّ يُنَبِّئُهُمْ','كانُوا ثُمَّ يُنَبِّئُهُمْ',0,1,1.8667,'ك000',9),(116240,'كَأَنّي','كَأَنّي',0,0,0.4667,'ك000',9),(116241,'كَأَنّي لا','كَأَنّي لا',0,1,1.3333,'ك000',9),(116242,'كَأَنّي لا ذَنْبَ','كَأَنّي لا ذَنْبَ',0,1,1.5667,'ك000',9),(116243,'كَأَنَّ','كَأَنَّ',0,0,0.4667,'ك000',9),(116244,'كَأَنَّ لِيَ','كَأَنَّ لِيَ',0,1,1.4,'ك000',9),(116245,'كَأَنَّ لِيَ التَّطَوُّلَ','كَأَنَّ لِيَ التَّطَوُّلَ',0,1,1.8333,'ك000',9),(116246,'كَأَنَّكَ','كَأَنَّكَ',0,0,0.6,'ك000',9),(116247,'كَأَنَّكَ اَغْفَلْتَني','كَأَنَّكَ اَغْفَلْتَني',0,1,1.7333,'ك000',9),(116248,'كَأَنَّكَ اَغْفَلْتَني وَمِنْ','كَأَنَّكَ اَغْفَلْتَني وَمِنْ',0,1,1.9667,'ك000',9),(116249,'كَاَنَّكَ','كَاَنَّكَ',0,0,0.6,'ك000',9),(116250,'كَاَنَّهُمْ','كَاَنَّهُمْ',0,0,0.7333,'ك000',9),(116251,'كَاَنَّهُمْ لُؤْلُؤٌ','كَاَنَّهُمْ لُؤْلُؤٌ',0,1,1.6667,'ك000',9),(116252,'كَاَنَّهُمْ لُؤْلُؤٌ مَكْنُونٌ','كَاَنَّهُمْ لُؤْلُؤٌ مَكْنُونٌ',0,1,2,'ك000',9),(116253,'كَبيراً','كَبيراً',0,0,0.4667,'ك000',9),(116254,'كَبيراً فَيا','كَبيراً فَيا',0,1,1.4,'ك000',9),(116255,'كَبيراً فَيا مَنْ','كَبيراً فَيا مَنْ',0,1,1.5667,'ك000',9),(116256,'كَبيرٌ','كَبيرٌ',0,0,0.4,'ك000',9),(116257,'كَبيرٌ وَلا','كَبيرٌ وَلا',0,1,1.3667,'ك000',9),(116258,'كَبيرٌ وَلا يَسْتَخْفي','كَبيرٌ وَلا يَسْتَخْفي',0,1,1.7333,'ك000',9),(116259,'كَبيرَةٌ','كَبيرَةٌ',0,0,0.5333,'ك000',9),(116260,'كَبيرَةٌ اَللّـهُمَّ','كَبيرَةٌ اَللّـهُمَّ',0,1,1.6667,'ك000',9),(116261,'كَبيرَةٌ اَللّـهُمَّ اِنّي','كَبيرَةٌ اَللّـهُمَّ اِنّي',0,1,1.8667,'ك000',9),(116262,'كَتَبْتَ','كَتَبْتَ',0,0,0.5333,'ك000',9),(116263,'كَتَبْتَ لي','كَتَبْتَ لي',0,1,1.3667,'ك000',9),(116264,'كَتَبْتَ لي وَرَضِّني','كَتَبْتَ لي وَرَضِّني',0,1,1.7,'ك000',9),(116265,'كَثير','كَثير',0,0,0.3333,'ك000',9),(116266,'كَثير مَعَ','كَثير مَعَ',0,1,1.3333,'ك000',9),(116267,'كَثير مَعَ حاجَة','كَثير مَعَ حاجَة',0,1,1.5333,'ك000',9),(116268,'كَثيراً','كَثيراً',0,0,0.4667,'ك000',9),(116269,'كَثيراً allah\'ım','كَثيراً allah',0,1,1.5333,'ك450',9),(116270,'كَثيراً allah\'ım senden','كَثيراً allah senden',0,1,1.7667,'ك452535',9),(116271,'كَثيراً اِنَّ','كَثيراً اِنَّ',0,1,1.4333,'ك000',9),(116272,'كَثيراً اِنَّ لَنا','كَثيراً اِنَّ لَنا',0,1,1.6,'ك000',9),(116273,'كَثيرةً','كَثيرةً',0,0,0.4667,'ك000',9),(116274,'كَثيرةً مُبارَكَةً','كَثيرةً مُبارَكَةً',0,1,1.6,'ك000',9),(116275,'كَثيرةً مُبارَكَةً زاكِيَةً','كَثيرةً مُبارَكَةً زاكِيَةً',0,1,1.9,'ك000',9),(116276,'كَثيرٌ','كَثيرٌ',0,0,0.4,'ك000',9),(116277,'كَثيرٌ وَهُوَ','كَثيرٌ وَهُوَ',0,1,1.4333,'ك000',9),(116278,'كَثيرٌ وَهُوَ عَلَيْكَ','كَثيرٌ وَهُوَ عَلَيْكَ',0,1,1.7333,'ك000',9),(116279,'كَثيرٍ','كَثيرٍ',0,0,0.4,'ك000',9),(116280,'كَثيرٍ مَعَ','كَثيرٍ مَعَ',0,1,1.3667,'ك000',9),(116281,'كَثيرٍ مَعَ حاجَةٍ','كَثيرٍ مَعَ حاجَةٍ',0,1,1.6,'ك000',9),(116282,'كَثيرَ','كَثيرَ',0,0,0.4,'ك000',9),(116283,'كَثيرَ ما','كَثيرَ ما',0,1,1.3,'ك000',9),(116284,'كَثيرَ ما مِنْهُ','كَثيرَ ما مِنْهُ',0,1,1.5333,'ك000',9),(116285,'كَثيرَةً','كَثيرَةً',0,0,0.5333,'ك000',15),(116286,'كَثيرَةً دائِمَةً','كَثيرَةً دائِمَةً',0,1,1.5667,'ك000',9),(116287,'كَثيرَةً دائِمَةً اَللّـهُمَّ','كَثيرَةً دائِمَةً اَللّـهُمَّ',0,1,1.9667,'ك000',9),(116288,'كَثيرَةً لا','كَثيرَةً لا',0,1,1.3667,'ك000',9),(116289,'كَثيرَةً لا يُحْصيها','كَثيرَةً لا يُحْصيها',0,1,1.6667,'ك000',9),(116290,'كَثيرِ','كَثيرِ',0,0,0.4,'ك000',9),(116291,'كَثيرِ جُرْمي','كَثيرِ جُرْمي',0,1,1.4333,'ك000',9),(116292,'كَثيرِ جُرْمي عِنْدَ','كَثيرِ جُرْمي عِنْدَ',0,1,1.6667,'ك000',9),(116293,'كَثَّرْتَهُ','كَثَّرْتَهُ',0,0,0.7333,'ك000',9),(116294,'كَثَّرْتَهُ وَالْمُسْتَضْعَفُ','كَثَّرْتَهُ وَالْمُسْتَضْعَفُ',0,1,1.9667,'ك000',9),(116295,'كَثَّرْتَهُ وَالْمُسْتَضْعَفُ الَّذي','كَثَّرْتَهُ وَالْمُسْتَضْعَفُ الَّذي',0,1,2,'ك000',9),(116296,'كَثْرَةَ','كَثْرَةَ',0,0,0.5333,'ك000',9),(116297,'كَثْرَةَ ذُنُوبي','كَثْرَةَ ذُنُوبي',0,1,1.5333,'ك000',9),(116298,'كَثْرَةَ ذُنُوبي لا','كَثْرَةَ ذُنُوبي لا',0,1,1.6333,'ك000',9),(116299,'كَثْرَةُ','كَثْرَةُ',0,0,0.5333,'ك000',9),(116300,'كَثْرَةُ الْعَطاءِ','كَثْرَةُ الْعَطاءِ',0,1,1.6,'ك000',9),(116301,'كَثْرَةُ الْعَطاءِ إلاّ','كَثْرَةُ الْعَطاءِ إلاّ',0,1,1.7667,'ك000',9),(116302,'كَذَبَ','كَذَبَ',0,0,0.4,'ك000',9),(116303,'كَذَبَ الْعادِلُونَ','كَذَبَ الْعادِلُونَ',0,1,1.6333,'ك000',9),(116304,'كَذَبَ الْعادِلُونَ بِاللهِ','كَذَبَ الْعادِلُونَ بِاللهِ',0,1,1.9,'ك000',9),(116305,'كَرامَةَ','كَرامَةَ',0,0,0.5333,'ك000',9),(116306,'كَرامَةَ الدُّنْيا','كَرامَةَ الدُّنْيا',0,1,1.6,'ك000',9),(116307,'كَرامَةَ الدُّنْيا وَالآخِرَةِ','كَرامَةَ الدُّنْيا وَالآخِرَةِ',0,1,2,'ك000',9),(116308,'كَريماً','كَريماً',0,0,0.4667,'ك000',9),(116309,'كَريماً اَصْبَرَ','كَريماً اَصْبَرَ',0,1,1.5333,'ك000',9),(116310,'كَريماً اَصْبَرَ عَلى','كَريماً اَصْبَرَ عَلى',0,1,1.7,'ك000',9),(116311,'كَريمٌ','كَريمٌ',0,0,0.4,'ك000',9),(116312,'كَريمٌ اَسْأَلُكُ','كَريمٌ اَسْأَلُكُ',0,1,1.5667,'ك000',9),(116313,'كَريمٌ اَسْأَلُكُ يا','كَريمٌ اَسْأَلُكُ يا',0,1,1.6667,'ك000',9),(116314,'كَريمٌ اَلْحَمْدُ','كَريمٌ اَلْحَمْدُ',0,1,1.5667,'ك000',9),(116315,'كَريمٌ اَلْحَمْدُ للهِ','كَريمٌ اَلْحَمْدُ للهِ',0,1,1.7333,'ك000',9),(116316,'كَريمٌ يَأتيكَ','كَريمٌ يَأتيكَ',0,1,1.4667,'ك000',9),(116317,'كَريمٌ يَأتيكَ عَنّا','كَريمٌ يَأتيكَ عَنّا',0,1,1.6667,'ك000',9),(116318,'كَريمٍ اِلهٰي','كَريمٍ اِلهٰي',0,1,1.4333,'ك000',9),(116319,'كَريمٍ اِلهٰي اَنْتَ','كَريمٍ اِلهٰي اَنْتَ',0,1,1.6667,'ك000',9),(116320,'كَريمَةٌ','كَريمَةٌ',0,0,0.5333,'ك000',9),(116321,'كَريمَةٌ اَللّـهُمَّ','كَريمَةٌ اَللّـهُمَّ',0,1,1.6667,'ك000',9),(116322,'كَريمَةٌ اَللّـهُمَّ اِنّي','كَريمَةٌ اَللّـهُمَّ اِنّي',0,1,1.8667,'ك000',9),(116323,'كَريمَةٍ','كَريمَةٍ',0,0,0.5333,'ك000',9),(116324,'كَريمَةٍ تُعِزُّ','كَريمَةٍ تُعِزُّ',0,1,1.5333,'ك000',9),(116325,'كَريمَةٍ تُعِزُّ بِهَا','كَريمَةٍ تُعِزُّ بِهَا',0,1,1.7333,'ك000',9),(116326,'كَريمُ اَسْأَلُكَ','كَريمُ اَسْأَلُكَ',0,1,1.5667,'ك000',9),(116327,'كَريمُ اَسْأَلُكَ بِوَجْهِكَ','كَريمُ اَسْأَلُكَ بِوَجْهِكَ',0,1,1.9333,'ك000',9),(116328,'كَريمُ بِهِ','كَريمُ بِهِ',0,1,1.3667,'ك000',9),(116329,'كَريمُ بِهِ وَبِمُحَمَّدٍ','كَريمُ بِهِ وَبِمُحَمَّدٍ',0,1,1.8333,'ك000',9),(116330,'كَريمُ فَلَيْسَ','كَريمُ فَلَيْسَ',0,1,1.5,'ك000',9),(116331,'كَريمُ فَلَيْسَ هذا','كَريمُ فَلَيْسَ هذا',0,1,1.6333,'ك000',9),(116332,'كَريمُ لا','كَريمُ لا',0,1,1.3,'ك000',9),(116333,'كَريمُ لا تُحْرِقْ','كَريمُ لا تُحْرِقْ',0,1,1.6,'ك000',9),(116334,'كَريمُ يا','كَريمُ يا',0,1,1.3,'ك000',15),(116335,'كَريمُ يا حَيُّ','كَريمُ يا حَيُّ',0,1,1.5,'ك000',9),(116336,'كَريمُ يا مَنْ','كَريمُ يا مَنْ',0,1,1.4667,'ك000',9),(116337,'كَرَماً','كَرَماً',0,0,0.4667,'ك000',9),(116338,'كَرَماً فَما','كَرَماً فَما',0,1,1.4,'ك000',9),(116339,'كَرَماً فَما نَدْري','كَرَماً فَما نَدْري',0,1,1.6333,'ك000',9),(116340,'كَرَماً وَجُوداً','كَرَماً وَجُوداً',0,1,1.5333,'ك000',9),(116341,'كَرَماً وَجُوداً يا','كَرَماً وَجُوداً يا',0,1,1.6333,'ك000',9),(116342,'كَرَمَكَ','كَرَمَكَ',0,0,0.5333,'ك000',9),(116343,'كَرَمَكَ اَيْ','كَرَمَكَ اَيْ',0,1,1.4333,'ك000',9),(116344,'كَرَمَكَ اَيْ رَبِّ','كَرَمَكَ اَيْ رَبِّ',0,1,1.6333,'ك000',9),(116345,'كَرَمَكَ بَلْ','كَرَمَكَ بَلْ',0,1,1.4333,'ك000',9),(116346,'كَرَمَكَ بَلْ كَيْفَ','كَرَمَكَ بَلْ كَيْفَ',0,1,1.6667,'ك000',9),(116347,'كَرَمَكَ طَمِعْتُ','كَرَمَكَ طَمِعْتُ',0,1,1.5667,'ك000',9),(116348,'كَرَمَكَ طَمِعْتُ فَاِنْ','كَرَمَكَ طَمِعْتُ فَاِنْ',0,1,1.8,'ك000',9),(116349,'كَرَمَكَ يَجِلُّ','كَرَمَكَ يَجِلُّ',0,1,1.5333,'ك000',9),(116350,'كَرَمَكَ يَجِلُّ عَنْ','كَرَمَكَ يَجِلُّ عَنْ',0,1,1.7,'ك000',9),(116351,'كَرَمُكَ','كَرَمُكَ',0,0,0.5333,'ك000',9),(116352,'كَرَمُكَ يا','كَرَمُكَ يا',0,1,1.3667,'ك000',9),(116353,'كَرَمُكَ يا كَريمُ','كَرَمُكَ يا كَريمُ',0,1,1.6,'ك000',9),(116354,'كَرَمِكَ','كَرَمِكَ',0,0,0.5333,'ك000',9),(116355,'كَرَمِكَ وَسَعَةِ','كَرَمِكَ وَسَعَةِ',0,1,1.5667,'ك000',9),(116356,'كَرَمِكَ وَسَعَةِ رَحْمَتِكَ','كَرَمِكَ وَسَعَةِ رَحْمَتِكَ',0,1,1.9333,'ك000',9),(116357,'كَرِهْتَ','كَرِهْتَ',0,0,0.5333,'ك000',9),(116358,'كَرِهْتَ وَنَهَيْتَ','كَرِهْتَ وَنَهَيْتَ',0,1,1.6333,'ك000',9),(116359,'كَرِهْتَ وَنَهَيْتَ عَنْهُ','كَرِهْتَ وَنَهَيْتَ عَنْهُ',0,1,1.8667,'ك000',9),(116360,'كَرْبي','كَرْبي',0,0,0.4,'ك000',9),(116361,'كَرْبي وَغَمّي','كَرْبي وَغَمّي',0,1,1.4667,'ك000',9),(116362,'كَرْبي وَغَمّي وَترْحَمَني','كَرْبي وَغَمّي وَترْحَمَني',0,1,1.8667,'ك000',9),(116363,'كَرْبِ','كَرْبِ',0,0,0.4,'ك000',9),(116364,'كَرْبِ الْمَكْرُوبينَ','كَرْبِ الْمَكْرُوبينَ',0,1,1.7,'ك000',9),(116365,'كَرْبِ الْمَكْرُوبينَ وَيا','كَرْبِ الْمَكْرُوبينَ وَيا',0,1,1.8667,'ك000',9),(116366,'كَسَوْتَهُ','كَسَوْتَهُ',0,0,0.6667,'ك000',9),(116367,'كَسَوْتَهُ وَالْفَقيرُ','كَسَوْتَهُ وَالْفَقيرُ',0,1,1.7333,'ك000',9),(116368,'كَسَوْتَهُ وَالْفَقيرُ الَّذي','كَسَوْتَهُ وَالْفَقيرُ الَّذي',0,1,1.9667,'ك000',9),(116369,'كَشَفْتَها','كَشَفْتَها',0,0,0.6667,'ك000',9),(116370,'كَشَفْتَها وَعَثْرَةٍ','كَشَفْتَها وَعَثْرَةٍ',0,1,1.7,'ك000',9),(116371,'كَشَفْتَها وَعَثْرَةٍ قَدْ','كَشَفْتَها وَعَثْرَةٍ قَدْ',0,1,1.8667,'ك000',9),(116372,'كَفاني','كَفاني',0,0,0.4,'ك000',9),(116373,'كَفاني وَبَهْجَةٍ','كَفاني وَبَهْجَةٍ',0,1,1.5667,'ك000',9),(116374,'كَفاني وَبَهْجَةٍ مُونِقَةٍ','كَفاني وَبَهْجَةٍ مُونِقَةٍ',0,1,1.9,'ك000',9),(116375,'كَفَفْتُ','كَفَفْتُ',0,0,0.5333,'ك000',9),(116376,'كَفَفْتُ عَنْ','كَفَفْتُ عَنْ',0,1,1.4333,'ك000',9),(116377,'كَفَفْتُ عَنْ تَمَلُّقِكَ','كَفَفْتُ عَنْ تَمَلُّقِكَ',0,1,1.8333,'ك000',9),(116378,'كَلاّ','كَلاّ',0,0,0.3333,'ك000',9),(116379,'كَلاّ يا','كَلاّ يا',0,1,1.2667,'ك000',9),(116380,'كَلاّ يا كَريمُ','كَلاّ يا كَريمُ',0,1,1.5,'ك000',9),(116381,'كَلِماتِكَ','كَلِماتِكَ',0,0,0.6667,'ك000',9),(116382,'كَلِماتِكَ بِاَتَمِّها','كَلِماتِكَ بِاَتَمِّها',0,1,1.7333,'ك000',9),(116383,'كَلِماتِكَ بِاَتَمِّها وَكُلُّ','كَلِماتِكَ بِاَتَمِّها وَكُلُّ',0,1,2,'ك000',9),(116384,'كَلِماتِكَ تامَّةٌ','كَلِماتِكَ تامَّةٌ',0,1,1.6,'ك000',9),(116385,'كَلِماتِكَ تامَّةٌ اَللّـهُمَّ','كَلِماتِكَ تامَّةٌ اَللّـهُمَّ',0,1,2,'ك000',9),(116386,'كَلِماتِهِ','كَلِماتِهِ',0,0,0.6667,'ك000',9),(116387,'كَلِماتِهِ سُبْحـانَ','كَلِماتِهِ سُبْحـانَ',0,1,1.6667,'ك000',9),(116388,'كَلِماتِهِ سُبْحـانَ اللهِ','كَلِماتِهِ سُبْحـانَ اللهِ',0,1,1.8667,'ك000',9),(116389,'كَما اسْتَخْلَفْتَ','كَما اسْتَخْلَفْتَ',0,1,1.6,'ك000',9),(116390,'كَما اسْتَخْلَفْتَ الَّذينَ','كَما اسْتَخْلَفْتَ الَّذينَ',0,1,1.9,'ك000',9),(116391,'كَما اَثْنى','كَما اَثْنى',0,1,1.3667,'ك000',9),(116392,'كَما اَمَرْتَني','كَما اَمَرْتَني',0,1,1.5,'ك000',9),(116393,'كَما اَمَرْتَني فَاسْتَجِبْ','كَما اَمَرْتَني فَاسْتَجِبْ',0,1,1.9,'ك000',9),(116394,'كَما تَقُولُ','كَما تَقُولُ',0,1,1.4,'ك000',9),(116395,'كَما تَقُولُ وَفَوْقَ','كَما تَقُولُ وَفَوْقَ',0,1,1.7,'ك000',9),(116396,'كَما رَبَّياني','كَما رَبَّياني',0,1,1.4667,'ك000',9),(116397,'كَما رَبَّياني صَغيراً','كَما رَبَّياني صَغيراً',0,1,1.7333,'ك000',9),(116398,'كَما رَحِمْتَ','كَما رَحِمْتَ',0,1,1.4333,'ك000',9),(116399,'كَما رَحِمْتَ اِبْراهيمَ','كَما رَحِمْتَ اِبْراهيمَ',0,1,1.8,'ك000',9),(116400,'كَما سَلَّمْتَ','كَما سَلَّمْتَ',0,1,1.4667,'ك000',9),(116401,'كَما سَلَّمْتَ عَلى','كَما سَلَّمْتَ عَلى',0,1,1.6333,'ك000',9),(116402,'كَما شَرَّفْتَنا','كَما شَرَّفْتَنا',0,1,1.5333,'ك000',9),(116403,'كَما شَرَّفْتَنا بِهِ','كَما شَرَّفْتَنا بِهِ',0,1,1.7,'ك000',9),(116404,'كَما صَلَّيْتَ','كَما صَلَّيْتَ',0,1,1.4667,'ك000',9),(116405,'كَما صَلَّيْتَ وَبارَكْتَ','كَما صَلَّيْتَ وَبارَكْتَ',0,1,1.8333,'ك000',9),(116406,'كَما قالَ','كَما قالَ',0,1,1.3,'ك000',9),(116407,'كَما قالَ وَفَوْقَ','كَما قالَ وَفَوْقَ',0,1,1.6,'ك000',9),(116408,'كَما مَنَنْتَ','كَما مَنَنْتَ',0,1,1.4333,'ك000',9),(116409,'كَما مَنَنْتَ عَلى','كَما مَنَنْتَ عَلى',0,1,1.6,'ك000',9),(116410,'كَما هَدَيْتَنا','كَما هَدَيْتَنا',0,1,1.5,'ك000',9),(116411,'كَما هَدَيْتَنا بِهِ','كَما هَدَيْتَنا بِهِ',0,1,1.6667,'ك000',9),(116412,'كَما وَعَدْتَني','كَما وَعَدْتَني',0,1,1.5,'ك000',9),(116413,'كَما وَعَدْتَني allah\'ım','كَما وَعَدْتَني allah',0,1,1.8,'ك450',9),(116414,'كَمالِكَ','كَمالِكَ',0,0,0.5333,'ك000',9),(116415,'كَمالِكَ بِاَكْمَلِهِ','كَمالِكَ بِاَكْمَلِهِ',0,1,1.7,'ك000',9),(116416,'كَمالِكَ بِاَكْمَلِهِ وَكُلُّ','كَمالِكَ بِاَكْمَلِهِ وَكُلُّ',0,1,1.9667,'ك000',9),(116417,'كَمالِكَ كامِلٌ','كَمالِكَ كامِلٌ',0,1,1.5,'ك000',9),(116418,'كَمالِكَ كامِلٌ اَللّـهُمَّ','كَمالِكَ كامِلٌ اَللّـهُمَّ',0,1,1.9,'ك000',9),(116419,'كَمِثْلِكَ','كَمِثْلِكَ',0,0,0.6667,'ك000',9),(116420,'كَمِثْلِكَ شَيءٌ','كَمِثْلِكَ شَيءٌ',0,1,1.5333,'ك000',9),(116421,'كَمِثْلِكَ شَيءٌ وَالدّائِمُ','كَمِثْلِكَ شَيءٌ وَالدّائِمُ',0,1,1.9333,'ك000',9),(116422,'كَمِثْلِهِ شيءٍ','كَمِثْلِهِ شيءٍ',0,1,1.5,'ك000',9),(116423,'كَمِثْلِهِ شيءٍ وَيا','كَمِثْلِهِ شيءٍ وَيا',0,1,1.6667,'ك000',9),(116424,'كَيْفَ','كَيْفَ',0,0,0.4,'ك000',9),(116425,'كَيْفَ تَشاءُ','كَيْفَ تَشاءُ',0,1,1.4333,'ك000',9),(116426,'كَيْفَ تَشاءُ لا','كَيْفَ تَشاءُ لا',0,1,1.5333,'ك000',9),(116427,'كَيْفَ تَشاءُ وَتَرْحَمُ','كَيْفَ تَشاءُ وَتَرْحَمُ',0,1,1.8,'ك000',9),(116428,'كَيْفَ يَشاءُ','كَيْفَ يَشاءُ',0,1,1.4333,'ك000',9),(116429,'كَيْفَ يَشاءُ لا','كَيْفَ يَشاءُ لا',0,1,1.5333,'ك000',9),(116430,'كَيْفَ يَضيقُ','كَيْفَ يَضيقُ',0,1,1.4333,'ك000',9),(116431,'كَيْفَ يَضيقُ عَلَى','كَيْفَ يَضيقُ عَلَى',0,1,1.6333,'ك000',9),(116432,'كُرْبَة','كُرْبَة',0,0,0.4667,'ك000',9),(116433,'كُرْبَة قَدْ','كُرْبَة قَدْ',0,1,1.4,'ك000',9),(116434,'كُرْبَة قَدْ فَرَّجْتَها','كُرْبَة قَدْ فَرَّجْتَها',0,1,1.8,'ك000',9),(116435,'كُرْبَتي','كُرْبَتي',0,0,0.5333,'ك000',9),(116436,'كُرْبَتي سَيِّدي','كُرْبَتي سَيِّدي',0,1,1.5333,'ك000',9),(116437,'كُرْبَتي سَيِّدي مَنْ','كُرْبَتي سَيِّدي مَنْ',0,1,1.7,'ك000',9),(116438,'كُرْبَتي وَفِي','كُرْبَتي وَفِي',0,1,1.4667,'ك000',9),(116439,'كُرْبَتي وَفِي الْقَبْرِ','كُرْبَتي وَفِي الْقَبْرِ',0,1,1.8,'ك000',9),(116440,'كُرْبَتي وَيا','كُرْبَتي وَيا',0,1,1.4333,'ك000',9),(116441,'كُرْبَتي وَيا صاحِبي','كُرْبَتي وَيا صاحِبي',0,1,1.6667,'ك000',9),(116442,'كُرْبَتي وَيا غَوْثي','كُرْبَتي وَيا غَوْثي',0,1,1.6667,'ك000',9),(116443,'كُرْسِيُّهُ','كُرْسِيُّهُ',0,0,0.7333,'ك000',9),(116444,'كُرْسِيُّهُ السَّماواتِ','كُرْسِيُّهُ السَّماواتِ',0,1,1.7667,'ك000',9),(116445,'كُرْسِيُّهُ السَّماواتِ وَالاَرْضَ','كُرْسِيُّهُ السَّماواتِ وَالاَرْضَ',0,1,2,'ك000',9),(116446,'كُفواً','كُفواً',0,0,0.4,'ك000',9),(116447,'كُفواً اَحَدٌ','كُفواً اَحَدٌ',0,1,1.4333,'ك000',9),(116448,'كُفواً اَحَدٌ يا','كُفواً اَحَدٌ يا',0,1,1.5333,'ك000',9),(116449,'كُلَّ اَسيرٍ','كُلَّ اَسيرٍ',0,1,1.4,'ك000',9),(116450,'كُلَّ اَسيرٍ اَللّـهُمَّ','كُلَّ اَسيرٍ اَللّـهُمَّ',0,1,1.8,'ك000',9),(116451,'كُلَّ جائِعٍ','كُلَّ جائِعٍ',0,1,1.4,'ك000',9),(116452,'كُلَّ جائِعٍ اَللّـهُمَّ','كُلَّ جائِعٍ اَللّـهُمَّ',0,1,1.8,'ك000',9),(116453,'كُلَّ شَيءٍ','كُلَّ شَيءٍ',0,1,1.3667,'ك000',9),(116454,'كُلَّ شَيءٍ ثُمَّ','كُلَّ شَيءٍ ثُمَّ',0,1,1.5667,'ك000',9),(116455,'كُلَّ شَيْءٍ فَلْتَسَعْني','كُلَّ شَيْءٍ فَلْتَسَعْني',0,1,1.8333,'ك000',9),(116456,'كُلَّ عَورَةٍ','كُلَّ عَورَةٍ',0,1,1.4333,'ك000',9),(116457,'كُلَّ عَورَةٍ وَاَنَا','كُلَّ عَورَةٍ وَاَنَا',0,1,1.7,'ك000',9),(116458,'كُلَّ عُرْيانٍ','كُلَّ عُرْيانٍ',0,1,1.4667,'ك000',9),(116459,'كُلَّ عُرْيانٍ اَللّـهُمَّ','كُلَّ عُرْيانٍ اَللّـهُمَّ',0,1,1.8667,'ك000',9),(116460,'كُلَّ غَريبٍ','كُلَّ غَريبٍ',0,1,1.4,'ك000',9),(116461,'كُلَّ غَريبٍ اَللّـهُمَّ','كُلَّ غَريبٍ اَللّـهُمَّ',0,1,1.8,'ك000',9),(116462,'كُلَّ فاسِدٍ','كُلَّ فاسِدٍ',0,1,1.4,'ك000',9),(116463,'كُلَّ فاسِدٍ مِنْ','كُلَّ فاسِدٍ مِنْ',0,1,1.5667,'ك000',9),(116464,'كُلَّ فَقيرٍ','كُلَّ فَقيرٍ',0,1,1.4,'ك000',9),(116465,'كُلَّ فَقيرٍ اَللّـهُمَّ','كُلَّ فَقيرٍ اَللّـهُمَّ',0,1,1.8,'ك000',9),(116466,'كُلَّ ما سَلَفَ','كُلَّ ما سَلَفَ',0,1,1.5,'ك000',9),(116467,'كُلَّ مَريضٍ','كُلَّ مَريضٍ',0,1,1.4,'ك000',9),(116468,'كُلَّ مَريضٍ اللّهُمَّ','كُلَّ مَريضٍ اللّهُمَّ',0,1,1.7333,'ك000',9),(116469,'كُلَّ يَوْم','كُلَّ يَوْم',0,1,1.3667,'ك000',9),(116470,'كُلَّ يَوْم في','كُلَّ يَوْم في',0,1,1.4667,'ك000',9),(116471,'كُلَّما','كُلَّما',0,0,0.4667,'ك000',9),(116472,'كُلَّما ذُكِرَ','كُلَّما ذُكِرَ',0,1,1.4667,'ك000',9),(116473,'كُلَّما ذُكِرَ السَّلامُ','كُلَّما ذُكِرَ السَّلامُ',0,1,1.8,'ك000',9),(116474,'كُلَّما سَبَّحَ','كُلَّما سَبَّحَ',0,1,1.5,'ك000',9),(116475,'كُلَّما سَبَّحَ اللهَ','كُلَّما سَبَّحَ اللهَ',0,1,1.7,'ك000',9),(116476,'كُلَّما شِئْتُ','كُلَّما شِئْتُ',0,1,1.4667,'ك000',9),(116477,'كُلَّما شِئْتُ لِحاجَتي','كُلَّما شِئْتُ لِحاجَتي',0,1,1.7667,'ك000',9),(116478,'كُلَّما طَرَفَتْ','كُلَّما طَرَفَتْ',0,1,1.5333,'ك000',9),(116479,'كُلَّما طَرَفَتْ عَيْنٌ','كُلَّما طَرَفَتْ عَيْنٌ',0,1,1.7667,'ك000',9),(116480,'كُلَّما طَلَعَتْ','كُلَّما طَلَعَتْ',0,1,1.5333,'ك000',9),(116481,'كُلَّما طَلَعَتْ شَمْسٌ','كُلَّما طَلَعَتْ شَمْسٌ',0,1,1.7667,'ك000',9),(116482,'كُلَّما قُلْتُ','كُلَّما قُلْتُ',0,1,1.4667,'ك000',9),(116483,'كُلَّما قُلْتُ قَدْ','كُلَّما قُلْتُ قَدْ',0,1,1.6333,'ك000',9),(116484,'كُلَّهُ','كُلَّهُ',0,0,0.4667,'ك000',9),(116485,'كُلَّهُ بِيَدِكَ','كُلَّهُ بِيَدِكَ',0,1,1.5333,'ك000',9),(116486,'كُلَّهُ بِيَدِكَ وَاَنْتَ','كُلَّهُ بِيَدِكَ وَاَنْتَ',0,1,1.8333,'ك000',9),(116487,'كُلَّهُ وَاقْضِ','كُلَّهُ وَاقْضِ',0,1,1.5,'ك000',9),(116488,'كُلَّهُ وَاقْضِ لي','كُلَّهُ وَاقْضِ لي',0,1,1.6,'ك000',9),(116489,'كُلُّ اُنْثى','كُلُّ اُنْثى',0,1,1.4,'ك000',9),(116490,'كُلُّ اُنْثى وَما','كُلُّ اُنْثى وَما',0,1,1.5667,'ك000',9),(116491,'كُلُّ شَيءٍ','كُلُّ شَيءٍ',0,1,1.3667,'ك000',9),(116492,'كُلُّ شَيءٍ يا','كُلُّ شَيءٍ يا',0,1,1.4667,'ك000',9),(116493,'كُلُّهُمْ','كُلُّهُمْ',0,0,0.6,'ك000',9),(116494,'كُلُّهُمْ عِيالُكَ','كُلُّهُمْ عِيالُكَ',0,1,1.6,'ك000',9),(116495,'كُلُّهُمْ عِيالُكَ وَفي','كُلُّهُمْ عِيالُكَ وَفي',0,1,1.7667,'ك000',9),(116496,'كُلِّ باغٍ','كُلِّ باغٍ',0,1,1.3333,'ك000',9),(116497,'كُلِّ باغٍ وَطاغٍ','كُلِّ باغٍ وَطاغٍ',0,1,1.5667,'ك000',9),(116498,'كُلِّ حاجَة','كُلِّ حاجَة',0,1,1.3667,'ك000',9),(116499,'كُلِّ حاجَة اَللّـهُمَّ','كُلِّ حاجَة اَللّـهُمَّ',0,1,1.7667,'ك000',9),(116500,'كُلِّ حَسَنَة','كُلِّ حَسَنَة',0,1,1.4333,'ك000',9),(116501,'كُلِّ حَسَنَة وَمُنْتَهى','كُلِّ حَسَنَة وَمُنْتَهى',0,1,1.8,'ك000',9),(116502,'كُلِّ خَيْر','كُلِّ خَيْر',0,1,1.3667,'ك000',9),(116503,'كُلِّ خَيْر اَنْزَلْتَهُ','كُلِّ خَيْر اَنْزَلْتَهُ',0,1,1.8,'ك000',9),(116504,'كُلِّ خَيْرٍ اَدْخَلْتَ','كُلِّ خَيْرٍ اَدْخَلْتَ',0,1,1.7667,'ك000',9),(116505,'كُلِّ رَغْبَة','كُلِّ رَغْبَة',0,1,1.4333,'ك000',9),(116506,'كُلِّ رَغْبَة وَقاضي','كُلِّ رَغْبَة وَقاضي',0,1,1.6667,'ك000',9),(116507,'كُلِّ زُلْفَةٍ','كُلِّ زُلْفَةٍ',0,1,1.4667,'ك000',9),(116508,'كُلِّ زُلْفَةٍ زُلْفَةً','كُلِّ زُلْفَةٍ زُلْفَةً',0,1,1.7667,'ك000',9),(116509,'كُلِّ سَنَةٍ','كُلِّ سَنَةٍ',0,1,1.4,'ك000',9),(116510,'كُلِّ سَنَةٍ مِنْ','كُلِّ سَنَةٍ مِنْ',0,1,1.5667,'ك000',9),(116511,'كُلِّ سُوء','كُلِّ سُوء',0,1,1.3333,'ك000',9),(116512,'كُلِّ سُوء يا','كُلِّ سُوء يا',0,1,1.4333,'ك000',9),(116513,'كُلِّ سُوءٍ','كُلِّ سُوءٍ',0,1,1.3667,'ك000',9),(116514,'كُلِّ سُوءٍ اَخْرَجْتَ','كُلِّ سُوءٍ اَخْرَجْتَ',0,1,1.7333,'ك000',9),(116515,'كُلِّ شَرَفٍ','كُلِّ شَرَفٍ',0,1,1.4,'ك000',9),(116516,'كُلِّ شَرَفٍ شَرَفَاً','كُلِّ شَرَفٍ شَرَفَاً',0,1,1.7,'ك000',9),(116517,'كُلِّ شَيءٍ ثُمَّ','كُلِّ شَيءٍ ثُمَّ',0,1,1.5667,'ك000',9),(116518,'كُلِّ شَيءٍ سُبْحـانَ','كُلِّ شَيءٍ سُبْحـانَ',0,1,1.7,'ك000',9),(116519,'كُلِّ شَيءٍ قَديْرٌ','كُلِّ شَيءٍ قَديْرٌ',0,1,1.6333,'ك000',9),(116520,'كُلِّ شَيْء','كُلِّ شَيْء',0,1,1.3667,'ك000',9),(116521,'كُلِّ شَيْء وَكُلُّ','كُلِّ شَيْء وَكُلُّ',0,1,1.6333,'ك000',9),(116522,'كُلِّ صَوْتٍ','كُلِّ صَوْتٍ',0,1,1.4,'ك000',9),(116523,'كُلِّ صَوْتٍ وَيا','كُلِّ صَوْتٍ وَيا',0,1,1.5667,'ك000',9),(116524,'كُلِّ عامٍ','كُلِّ عامٍ',0,1,1.3333,'ك000',9),(116525,'كُلِّ عامٍ ما','كُلِّ عامٍ ما',0,1,1.4333,'ك000',9),(116526,'كُلِّ عامٍ وَارْزُقْني','كُلِّ عامٍ وَارْزُقْني',0,1,1.7333,'ك000',9),(116527,'كُلِّ عامٍ وَاغْفِرْ','كُلِّ عامٍ وَاغْفِرْ',0,1,1.6667,'ك000',9),(116528,'كُلِّ عامٍ وَزِيارَةَ','كُلِّ عامٍ وَزِيارَةَ',0,1,1.7,'ك000',9),(116529,'كُلِّ عَيْنٍ','كُلِّ عَيْنٍ',0,1,1.4,'ك000',9),(116530,'كُلِّ عَيْنٍ الْمُرْتَدي','كُلِّ عَيْنٍ الْمُرْتَدي',0,1,1.8,'ك000',9),(116531,'كُلِّ فَضيلَةٍ','كُلِّ فَضيلَةٍ',0,1,1.4667,'ك000',9),(116532,'كُلِّ فَضيلَةٍ فَضيلَةً','كُلِّ فَضيلَةٍ فَضيلَةً',0,1,1.7667,'ك000',9),(116533,'كُلِّ فَوْتٍ','كُلِّ فَوْتٍ',0,1,1.4,'ك000',9),(116534,'كُلِّ فَوْتٍ وَيا','كُلِّ فَوْتٍ وَيا',0,1,1.5667,'ك000',9),(116535,'كُلِّ مَدينٍ','كُلِّ مَدينٍ',0,1,1.4,'ك000',9),(116536,'كُلِّ مَدينٍ اَللّـهُمَّ','كُلِّ مَدينٍ اَللّـهُمَّ',0,1,1.8,'ك000',9),(116537,'كُلِّ مَكْرُوبٍ','كُلِّ مَكْرُوبٍ',0,1,1.5,'ك000',9),(116538,'كُلِّ مَكْرُوبٍ اَللّـهُمَّ','كُلِّ مَكْرُوبٍ اَللّـهُمَّ',0,1,1.9,'ك000',9),(116539,'كُلِّ مُؤْمِنٍ وَمُؤْمِنَةٍ','كُلِّ مُؤْمِنٍ وَمُؤْمِنَةٍ',0,1,1.9,'ك000',9),(116540,'كُلِّ نَفَسٍ','كُلِّ نَفَسٍ',0,1,1.4,'ك000',9),(116541,'كُلِّ نَفَسٍ وَكُلِّ','كُلِّ نَفَسٍ وَكُلِّ',0,1,1.6667,'ك000',9),(116542,'كُلِّ نِعْمَة','كُلِّ نِعْمَة',0,1,1.4333,'ك000',9),(116543,'كُلِّ نِعْمَة وَصاحِبُ','كُلِّ نِعْمَة وَصاحِبُ',0,1,1.7333,'ك000',9),(116544,'كُلِّ وَسيلَةٍ','كُلِّ وَسيلَةٍ',0,1,1.4667,'ك000',9),(116545,'كُلِّ وَسيلَةٍ وَسيلَةً','كُلِّ وَسيلَةٍ وَسيلَةً',0,1,1.7667,'ك000',9),(116546,'كُلِّه','كُلِّه',0,0,0.4,'ك000',9),(116547,'كُلِّه اَللّـهُمَّ','كُلِّه اَللّـهُمَّ',0,1,1.6,'ك000',9),(116548,'كُلِّه اَللّـهُمَّ اِنّي','كُلِّه اَللّـهُمَّ اِنّي',0,1,1.8,'ك000',9),(116549,'كُلِّها','كُلِّها',0,0,0.4667,'ك000',9),(116550,'كُلِّها اَللّـهُمَّ','كُلِّها اَللّـهُمَّ',0,1,1.6333,'ك000',9),(116551,'كُلِّها اَللّـهُمَّ اِنّي','كُلِّها اَللّـهُمَّ اِنّي',0,1,1.8333,'ك000',9),(116552,'كُلِّها اَلْحَمْدُ','كُلِّها اَلْحَمْدُ',0,1,1.6,'ك000',9),(116553,'كُلِّها اَلْحَمْدُ للهِ','كُلِّها اَلْحَمْدُ للهِ',0,1,1.7667,'ك000',9),(116554,'كُلِّها سُبْحـانَ','كُلِّها سُبْحـانَ',0,1,1.5667,'ك000',9),(116555,'كُلِّها سُبْحـانَ اللهِ','كُلِّها سُبْحـانَ اللهِ',0,1,1.7667,'ك000',9),(116556,'كُلِّها وَاَجِرْني','كُلِّها وَاَجِرْني',0,1,1.6,'ك000',9),(116557,'كُلِّها وَاَجِرْني مِنَ','كُلِّها وَاَجِرْني مِنَ',0,1,1.7667,'ك000',9),(116558,'كُلِّهَا','كُلِّهَا',0,0,0.5333,'ك000',9),(116559,'كُلِّهَا اَللّـهُمَّ','كُلِّهَا اَللّـهُمَّ',0,1,1.6667,'ك000',9),(116560,'كُلِّهَا اَللّـهُمَّ اِنّي','كُلِّهَا اَللّـهُمَّ اِنّي',0,1,1.8667,'ك000',9),(116561,'كُلِّهَا عَلى','كُلِّهَا عَلى',0,1,1.4333,'ك000',9),(116562,'كُلِّهِ','كُلِّهِ',0,0,0.4667,'ك000',9),(116563,'كُلِّهِ اَللّـهُمَّ','كُلِّهِ اَللّـهُمَّ',0,1,1.6333,'ك000',9),(116564,'كُلِّهِ اَللّـهُمَّ اِنّي','كُلِّهِ اَللّـهُمَّ اِنّي',0,1,1.8333,'ك000',9),(116565,'كُلِّهِ ما','كُلِّهِ ما',0,1,1.3333,'ك000',9),(116566,'كُلِّهِ ما عَلِمْتُ','كُلِّهِ ما عَلِمْتُ',0,1,1.6333,'ك000',9),(116567,'كُلْثُومَ','كُلْثُومَ',0,0,0.6,'ك000',9),(116568,'كُلْثُومَ بِنْتِ','كُلْثُومَ بِنْتِ',0,1,1.5333,'ك000',9),(116569,'كُلْثُومَ بِنْتِ نَبِيِّكَ','كُلْثُومَ بِنْتِ نَبِيِّكَ',0,1,1.8667,'ك000',9),(116570,'كُنّا','كُنّا',0,0,0.3333,'ك000',9),(116571,'كُنّا غَيْرَ','كُنّا غَيْرَ',0,1,1.4,'ك000',9),(116572,'كُنّا غَيْرَ مُسْتَوْجِبينَ','كُنّا غَيْرَ مُسْتَوْجِبينَ',0,1,1.9,'ك000',9),(116573,'كُنّا لِنَهْتَدِيَ','كُنّا لِنَهْتَدِيَ',0,1,1.6,'ك000',9),(116574,'كُنّا لِنَهْتَدِيَ لَوْلا','كُنّا لِنَهْتَدِيَ لَوْلا',0,1,1.8333,'ك000',9),(116575,'كُنْتَ بَطيـئاً','كُنْتَ بَطيـئاً',0,1,1.5,'ك000',9),(116576,'كُنْتَ بَطيـئاً حينَ','كُنْتَ بَطيـئاً حينَ',0,1,1.6667,'ك000',9),(116577,'كُنْتَ قَضَيْتَ','كُنْتَ قَضَيْتَ',0,1,1.5,'ك000',9),(116578,'كُنْتَ قَضَيْتَ في','كُنْتَ قَضَيْتَ في',0,1,1.6,'ك000',9),(116579,'كُنْتَ لا','كُنْتَ لا',0,1,1.3,'ك000',9),(116580,'كُنْتَ لا تَغْفِرُ','كُنْتَ لا تَغْفِرُ',0,1,1.6,'ك000',9),(116581,'كُنْتَ لا تُكْرِمُ','كُنْتَ لا تُكْرِمُ',0,1,1.6,'ك000',9),(116582,'كُنْتُ بَخيلاً','كُنْتُ بَخيلاً',0,1,1.4667,'ك000',9),(116583,'كُنْتُ بَخيلاً حينَ','كُنْتُ بَخيلاً حينَ',0,1,1.6333,'ك000',9),(116584,'كِتابٍ','كِتابٍ',0,0,0.4,'ك000',9),(116585,'كِتابٍ مُبين','كِتابٍ مُبين',0,1,1.4,'ك000',9),(116586,'كِتابٍ مُبين 7','كِتابٍ مُبين 7',0,1,1.4667,'ك000',9),(116587,'كِتابٍ مُبينٍ','كِتابٍ مُبينٍ',0,1,1.4333,'ك000',9),(116588,'كِتابٍ مُبينٍ 4','كِتابٍ مُبينٍ 4',0,1,1.5,'ك000',9),(116589,'كِتابُكَ سُبْحانَكَ','كِتابُكَ سُبْحانَكَ',0,1,1.6333,'ك000',9),(116590,'كِتابُكَ سُبْحانَكَ زِنَةَ','كِتابُكَ سُبْحانَكَ زِنَةَ',0,1,1.8667,'ك000',9),(116591,'كِتابُكَ مِنْ','كِتابُكَ مِنْ',0,1,1.4333,'ك000',9),(116592,'كِتابُكَ مِنْ عَمَلِيَ','كِتابُكَ مِنْ عَمَلِيَ',0,1,1.7333,'ك000',9),(116593,'كِتابِكَ الْعَفْوَ','كِتابِكَ الْعَفْوَ',0,1,1.6,'ك000',9),(116594,'كِتابِكَ الْعَفْوَ وَأَمْرْتَنا','كِتابِكَ الْعَفْوَ وَأَمْرْتَنا',0,1,2,'ك000',9),(116595,'كِتابِكَ وَالْقائِمَ','كِتابِكَ وَالْقائِمَ',0,1,1.6667,'ك000',9),(116596,'كِتابِكَ وَالْقائِمَ بِدينِكَ','كِتابِكَ وَالْقائِمَ بِدينِكَ',0,1,1.9667,'ك000',9),(116597,'كِتابِكَ وَاَعْظِمْ','كِتابِكَ وَاَعْظِمْ',0,1,1.6333,'ك000',9),(116598,'كِتابِكَ وَاَعْظِمْ لي','كِتابِكَ وَاَعْظِمْ لي',0,1,1.7333,'ك000',9),(116599,'لأَخْلَفَ','لأَخْلَفَ',0,0,0.6,'ل000',9),(116600,'لأَخْلَفَ رَجائي','لأَخْلَفَ رَجائي',0,1,1.5333,'ل000',9),(116601,'لأَخْلَفَ رَجائي اَلْحَمْدُ','لأَخْلَفَ رَجائي اَلْحَمْدُ',0,1,1.9,'ل000',9),(116602,'لأَخْلَفَ رَجائي وَالْحَمْدُ','لأَخْلَفَ رَجائي وَالْحَمْدُ',0,1,1.9333,'ل000',9),(116603,'لأَنَّ','لأَنَّ',0,0,0.4,'ل000',9),(116604,'لأَنَّ كَرَمَكَ','لأَنَّ كَرَمَكَ',0,1,1.5,'ل000',9),(116605,'لأَنَّ كَرَمَكَ اَيْ','لأَنَّ كَرَمَكَ اَيْ',0,1,1.6667,'ل000',9),(116606,'لأُخْبِرَنَّ','لأُخْبِرَنَّ',0,0,0.8,'ل000',9),(116607,'لأُخْبِرَنَّ اَهْلَ','لأُخْبِرَنَّ اَهْلَ',0,1,1.6333,'ل000',9),(116608,'لأُخْبِرَنَّ اَهْلَ النّارِ','لأُخْبِرَنَّ اَهْلَ النّارِ',0,1,1.9,'ل000',9),(116609,'لأُطالِبَنَّكَ','لأُطالِبَنَّكَ',0,0,0.9333,'ل000',9),(116610,'لأُطالِبَنَّكَ بِعَفْوِكَ','لأُطالِبَنَّكَ بِعَفْوِكَ',0,1,1.8333,'ل000',9),(116611,'لأُطالِبَنَّكَ بِعَفْوِكَ وَلَئِنْ','لأُطالِبَنَّكَ بِعَفْوِكَ وَلَئِنْ',0,1,2,'ل000',9),(116612,'لأُطالِبَنَّكَ بِكَرَمِكَ','لأُطالِبَنَّكَ بِكَرَمِكَ',0,1,1.8333,'ل000',9),(116613,'لأُطالِبَنَّكَ بِكَرَمِكَ وَلَئِنْ','لأُطالِبَنَّكَ بِكَرَمِكَ وَلَئِنْ',0,1,2,'ل000',9),(116614,'لأَِنَّكَ','لأَِنَّكَ',0,0,0.6,'ل000',9),(116615,'لأَِنَّكَ اَهْلُ','لأَِنَّكَ اَهْلُ',0,1,1.5333,'ل000',9),(116616,'لأَِنَّكَ اَهْلُ التَّقْوى','لأَِنَّكَ اَهْلُ التَّقْوى',0,1,1.8667,'ل000',9),(116617,'لأَِنَّكَ اَهْوَنُ','لأَِنَّكَ اَهْوَنُ',0,1,1.6,'ل000',9),(116618,'لأَِنَّكَ اَهْوَنُ النّاظِرينَ','لأَِنَّكَ اَهْوَنُ النّاظِرينَ',0,1,2,'ل000',9),(116619,'لأَِنَّكَ يا','لأَِنَّكَ يا',0,1,1.4,'ل000',9),(116620,'لأَِنَّكَ يا رَبِّ','لأَِنَّكَ يا رَبِّ',0,1,1.6,'ل000',9),(116621,'لأَِوْلِيائِكَ','لأَِوْلِيائِكَ',0,0,0.9333,'ل000',9),(116622,'لأَِوْلِيائِكَ وَاَهْلِ','لأَِوْلِيائِكَ وَاَهْلِ',0,1,1.7667,'ل000',9),(116623,'لأَِوْلِيائِكَ وَاَهْلِ طاعَتِكَ','لأَِوْلِيائِكَ وَاَهْلِ طاعَتِكَ',0,1,2,'ل000',9),(116624,'لا اَبْكي','لا اَبْكي',0,1,1.3,'ل000',9),(116625,'لا اَبْكي اَبْكي','لا اَبْكي اَبْكي',0,1,1.5333,'ل000',9),(116626,'لا اَبْكي وَلا','لا اَبْكي وَلا',0,1,1.4667,'ل000',9),(116627,'لا اَتَأَذّى','لا اَتَأَذّى',0,1,1.4,'ل000',9),(116628,'لا اَتَأَذّى بِشَيءٍ','لا اَتَأَذّى بِشَيءٍ',0,1,1.6667,'ل000',9),(116629,'لا اَجَلَ','لا اَجَلَ',0,1,1.3,'ل000',9),(116630,'لا اَجَلَ لَهُ','لا اَجَلَ لَهُ',0,1,1.4667,'ل000',9),(116631,'لا اَحْتَرِسُ','لا اَحْتَرِسُ',0,1,1.4333,'ل000',9),(116632,'لا اَحْتَرِسُ وَصَلِّ','لا اَحْتَرِسُ وَصَلِّ',0,1,1.7,'ل000',9),(116633,'لا اَحْتَسِبُ','لا اَحْتَسِبُ',0,1,1.4333,'ل000',9),(116634,'لا اَحْتَسِبُ وَاحْرُسْني','لا اَحْتَسِبُ وَاحْرُسْني',0,1,1.8333,'ل000',9),(116635,'لا اَخافُ','لا اَخافُ',0,1,1.3,'ل000',9),(116636,'لا اَخافُ وَعَنْ','لا اَخافُ وَعَنْ',0,1,1.5333,'ل000',9),(116637,'لا اَدْعُو','لا اَدْعُو',0,1,1.3333,'ل000',9),(116638,'لا اَدْعُو غَيْرَهُ','لا اَدْعُو غَيْرَهُ',0,1,1.6333,'ل000',9),(116639,'لا اَرْجُو','لا اَرْجُو',0,1,1.3333,'ل000',9),(116640,'لا اَرْجُو غَيْرَكَ','لا اَرْجُو غَيْرَكَ',0,1,1.6333,'ل000',9),(116641,'لا اَرْجُو غَيْرَهُ','لا اَرْجُو غَيْرَهُ',0,1,1.6333,'ل000',9),(116642,'لا اَرْجُو فيها','لا اَرْجُو فيها',0,1,1.5,'ل000',9),(116643,'لا اَرْجُوَ','لا اَرْجُوَ',0,1,1.3667,'ل000',9),(116644,'لا اَرْجُوَ غَيْرَكَ','لا اَرْجُوَ غَيْرَكَ',0,1,1.6667,'ل000',9),(116645,'لا اَسْأَلَ','لا اَسْأَلَ',0,1,1.3667,'ل000',9),(116646,'لا اَسْأَلَ اَحَداً','لا اَسْأَلَ اَحَداً',0,1,1.6333,'ل000',9),(116647,'لا اَسْتَاْنِسَ','لا اَسْتَاْنِسَ',0,1,1.5,'ل000',9),(116648,'لا اَسْتَاْنِسَ بِغَيْرِكَ','لا اَسْتَاْنِسَ بِغَيْرِكَ',0,1,1.8667,'ل000',9),(116649,'لا اَسْتَحِقُّ','لا اَسْتَحِقُّ',0,1,1.4667,'ل000',9),(116650,'لا اَسْتَحِقُّ وَاَنْتَ','لا اَسْتَحِقُّ وَاَنْتَ',0,1,1.7667,'ل000',9),(116651,'لا اَسْتَوْجِبُهُ','لا اَسْتَوْجِبُهُ',0,1,1.5667,'ل000',9),(116652,'لا اَسْتَوْجِبُهُ مِنْكَ','لا اَسْتَوْجِبُهُ مِنْكَ',0,1,1.8,'ل000',9),(116653,'لا اَطْلُبُ','لا اَطْلُبُ',0,1,1.3667,'ل000',9),(116654,'لا اَطْلُبُ حاجَتي','لا اَطْلُبُ حاجَتي',0,1,1.6,'ل000',9),(116655,'لا اَعْصِيَكَ','لا اَعْصِيَكَ',0,1,1.4333,'ل000',9),(116656,'لا اَعْصِيَكَ وَاَلْهِمْنِيَ','لا اَعْصِيَكَ وَاَلْهِمْنِيَ',0,1,1.9333,'ل000',9),(116657,'لا اَلُوذُ','لا اَلُوذُ',0,1,1.3333,'ل000',9),(116658,'لا اَلُوذُ بِسِواكَ','لا اَلُوذُ بِسِواكَ',0,1,1.6333,'ل000',9),(116659,'لا اَنْسى','لا اَنْسى',0,1,1.3,'ل000',9),(116660,'لا اَنْسى اَيادِيَكَ','لا اَنْسى اَيادِيَكَ',0,1,1.6667,'ل000',9),(116661,'لا تَحْتَجِبُ','لا تَحْتَجِبُ',0,1,1.4333,'ل000',9),(116662,'لا تَحْتَجِبُ عَنْ','لا تَحْتَجِبُ عَنْ',0,1,1.6,'ل000',9),(116663,'لا تَخيبَ','لا تَخيبَ',0,1,1.3,'ل000',9),(116664,'لا تَخيبَ بَيْنَ','لا تَخيبَ بَيْنَ',0,1,1.5333,'ل000',9),(116665,'لا تَرُدَّني','لا تَرُدَّني',0,1,1.4,'ل000',9),(116666,'لا تَرُدَّني مَعْرِفَةً','لا تَرُدَّني مَعْرِفَةً',0,1,1.7667,'ل000',9),(116667,'لا تَصْرِفُنا','لا تَصْرِفُنا',0,1,1.4333,'ل000',9),(116668,'لا تَصْرِفُنا عَنْكَ','لا تَصْرِفُنا عَنْكَ',0,1,1.6667,'ل000',9),(116669,'لا تَضُرَّنيِ','لا تَضُرَّنيِ',0,1,1.4333,'ل000',9),(116670,'لا تَضُرَّنيِ الذُّنُوبُ','لا تَضُرَّنيِ الذُّنُوبُ',0,1,1.8,'ل000',9),(116671,'لا تَغْشاهُ','لا تَغْشاهُ',0,1,1.3667,'ل000',9),(116672,'لا تَغْشاهُ الظُّلُماتُ','لا تَغْشاهُ الظُّلُماتُ',0,1,1.7667,'ل000',9),(116673,'لا تَغْفِرُ','لا تَغْفِرُ',0,1,1.3667,'ل000',9),(116674,'لا تَغْفِرُ إلاّ','لا تَغْفِرُ إلاّ',0,1,1.5333,'ل000',9),(116675,'لا تَقْنَعُ','لا تَقْنَعُ',0,1,1.3667,'ل000',9),(116676,'لا تَقْنَعُ وَبَطْنٍ','لا تَقْنَعُ وَبَطْنٍ',0,1,1.6667,'ل000',9),(116677,'لا تَنْقُصُ','لا تَنْقُصُ',0,1,1.3667,'ل000',9),(116678,'لا تَنْقُصُ خَزائِنُهُ','لا تَنْقُصُ خَزائِنُهُ',0,1,1.7333,'ل000',9),(116679,'لا تُؤَدِّبْني','لا تُؤَدِّبْني',0,1,1.4667,'ل000',9),(116680,'لا تُؤَدِّبْني بِعُقُوبَتِكَ','لا تُؤَدِّبْني بِعُقُوبَتِكَ',0,1,1.9333,'ل000',9),(116681,'لا تُبْلَغُ','لا تُبْلَغُ',0,1,1.3667,'ل000',9),(116682,'لا تُبْلَغُ إلاّ','لا تُبْلَغُ إلاّ',0,1,1.5333,'ل000',9),(116683,'لا تُحْرِقْ','لا تُحْرِقْ',0,1,1.3667,'ل000',9),(116684,'لا تُحْرِقْ وَجْهي','لا تُحْرِقْ وَجْهي',0,1,1.6,'ل000',9),(116685,'لا تُخَيِّبْني','لا تُخَيِّبْني',0,1,1.4667,'ل000',9),(116686,'لا تُخَيِّبْني اِذَا','لا تُخَيِّبْني اِذَا',0,1,1.6667,'ل000',9),(116687,'لا تُدْرِكُهُ','لا تُدْرِكُهُ',0,1,1.4333,'ل000',9),(116688,'لا تُدْرِكُهُ الأَبْصارُ','لا تُدْرِكُهُ الأَبْصارُ',0,1,1.8,'ل000',9),(116689,'لا تُسْأَلُ','لا تُسْأَلُ',0,1,1.3667,'ل000',9),(116690,'لا تُسْأَلُ عَنْ','لا تُسْأَلُ عَنْ',0,1,1.5333,'ل000',9),(116691,'لا تُعَذِّبُني','لا تُعَذِّبُني',0,1,1.4667,'ل000',9),(116692,'لا تُعَذِّبُني بَعْدَها','لا تُعَذِّبُني بَعْدَها',0,1,1.7667,'ل000',9),(116693,'لا تُعَذِّبْني','لا تُعَذِّبْني',0,1,1.4667,'ل000',9),(116694,'لا تُعَذِّبْني وَاَنَا','لا تُعَذِّبْني وَاَنَا',0,1,1.7333,'ل000',9),(116695,'لا تُغْشَي','لا تُغْشَي',0,1,1.3333,'ل000',9),(116696,'لا تُغْشَي بَصَرَهُ','لا تُغْشَي بَصَرَهُ',0,1,1.6333,'ل000',9),(116697,'لا تُفْقِرُني','لا تُفْقِرُني',0,1,1.4333,'ل000',9),(116698,'لا تُفْقِرُني اِلى','لا تُفْقِرُني اِلى',0,1,1.6,'ل000',9),(116699,'لا تُكَذِّبْ','لا تُكَذِّبْ',0,1,1.4,'ل000',9),(116700,'لا تُكَذِّبْ ظَنّي','لا تُكَذِّبْ ظَنّي',0,1,1.6,'ل000',9),(116701,'لا تُكْرِمُ','لا تُكْرِمُ',0,1,1.3667,'ل000',9),(116702,'لا تُكْرِمُ إلاّ','لا تُكْرِمُ إلاّ',0,1,1.5333,'ل000',9),(116703,'لا تُنالُ','لا تُنالُ',0,1,1.3,'ل000',9),(116704,'لا تُنالُ إلاّ','لا تُنالُ إلاّ',0,1,1.4667,'ل000',9),(116705,'لا خائِفاً','لا خائِفاً',0,1,1.3333,'ل000',9),(116706,'لا خائِفاً وَلا','لا خائِفاً وَلا',0,1,1.5,'ل000',9),(116707,'لا ذَنْبَ','لا ذَنْبَ',0,1,1.3,'ل000',9),(116708,'لا ذَنْبَ لي','لا ذَنْبَ لي',0,1,1.4,'ل000',9),(116709,'لا رَبَّ','لا رَبَّ',0,1,1.2667,'ل000',9),(116710,'لا رَبَّ لي','لا رَبَّ لي',0,1,1.3667,'ل000',9),(116711,'لا سَخَطَ','لا سَخَطَ',0,1,1.3,'ل000',9),(116712,'لا سَخَطَ عَلَيَّ','لا سَخَطَ عَلَيَّ',0,1,1.5667,'ل000',9),(116713,'لا شَريكَ لَكَ','لا شَريكَ لَكَ',0,1,1.4667,'ل000',15),(116714,'لا طاقَةَ','لا طاقَةَ',0,1,1.3,'ل000',9),(116715,'لا طاقَةَ لي','لا طاقَةَ لي',0,1,1.4,'ل000',9),(116716,'لا لأَِنَّكَ','لا لأَِنَّكَ',0,1,1.4,'ل000',9),(116717,'لا لأَِنَّكَ اَهْوَنُ','لا لأَِنَّكَ اَهْوَنُ',0,1,1.7,'ل000',9),(116718,'لا مُضادَّ','لا مُضادَّ',0,1,1.3333,'ل000',9),(116719,'لا مُضادَّ لَهُ','لا مُضادَّ لَهُ',0,1,1.5,'ل000',9),(116720,'لا نَرُدَّ','لا نَرُدَّ',0,1,1.3333,'ل000',9),(116721,'لا نَرُدَّ سائِلاً','لا نَرُدَّ سائِلاً',0,1,1.6,'ل000',9),(116722,'لا يَجِدُ','لا يَجِدُ',0,1,1.3,'ل000',9),(116723,'لا يَجِدُ لِذَنْبِهِ','لا يَجِدُ لِذَنْبِهِ',0,1,1.6667,'ل000',9),(116724,'لا يَخيبُ','لا يَخيبُ',0,1,1.3,'ل000',9),(116725,'لا يَخيبُ سائِلُهُ','لا يَخيبُ سائِلُهُ',0,1,1.6,'ل000',9),(116726,'لا يَخْشَعُ','لا يَخْشَعُ',0,1,1.3667,'ل000',9),(116727,'لا يَخْشَعُ وَدُعاءٍ','لا يَخْشَعُ وَدُعاءٍ',0,1,1.6667,'ل000',9),(116728,'لا يَخْفى','لا يَخْفى',0,1,1.3,'ل000',9),(116729,'لا يَخْفى عَلَيْهِ','لا يَخْفى عَلَيْهِ',0,1,1.6,'ل000',9),(116730,'لا يَرْحَمُني','لا يَرْحَمُني',0,1,1.4333,'ل000',9),(116731,'لا يَرْحَمُني وَاجْعَلْ','لا يَرْحَمُني وَاجْعَلْ',0,1,1.7667,'ل000',9),(116732,'لا يَسَعُهُ','لا يَسَعُهُ',0,1,1.3667,'ل000',9),(116733,'لا يَسَعُهُ جُودُكَ','لا يَسَعُهُ جُودُكَ',0,1,1.6333,'ل000',9),(116734,'لا يَسْأَلُكَ','لا يَسْأَلُكَ',0,1,1.4333,'ل000',9),(116735,'لا يَسْأَلُكَ وَعَلَى','لا يَسْأَلُكَ وَعَلَى',0,1,1.7,'ل000',9),(116736,'لا يَسْتَخْفِيَ','لا يَسْتَخْفِيَ',0,1,1.5,'ل000',9),(116737,'لا يَسْتَخْفِيَ بِشَىْءٍ','لا يَسْتَخْفِيَ بِشَىْءٍ',0,1,1.8,'ل000',9),(116738,'لا يَسْهُو','لا يَسْهُو',0,1,1.3333,'ل000',9),(116739,'لا يَسْهُو سُبْحانَ','لا يَسْهُو سُبْحانَ',0,1,1.6333,'ل000',9),(116740,'لا يَشُوبُهُ شَكٌّ','لا يَشُوبُهُ شَكٌّ',0,1,1.6,'ل000',9),(116741,'لا يَشْبَعُ','لا يَشْبَعُ',0,1,1.3667,'ل000',9),(116742,'لا يَشْبَعُ وَقَلْبٍ','لا يَشْبَعُ وَقَلْبٍ',0,1,1.6667,'ل000',9),(116743,'لا يَضيقُ','لا يَضيقُ',0,1,1.3,'ل000',9),(116744,'لا يَضيقُ عَفُْوكَ','لا يَضيقُ عَفُْوكَ',0,1,1.6,'ل000',9),(116745,'لا يَعْتَدي','لا يَعْتَدي',0,1,1.3667,'ل000',9),(116746,'لا يَعْتَدي عَلى','لا يَعْتَدي عَلى',0,1,1.5333,'ل000',9),(116747,'لا يَعْجَلُ','لا يَعْجَلُ',0,1,1.3667,'ل000',9),(116748,'لا يَعْجَلُ سُبْحانَ','لا يَعْجَلُ سُبْحانَ',0,1,1.6667,'ل000',9),(116749,'لا يَعْزُبُ','لا يَعْزُبُ',0,1,1.3667,'ل000',9),(116750,'لا يَعْزُبُ عَنْهُ','لا يَعْزُبُ عَنْهُ',0,1,1.6,'ل000',9),(116751,'لا يَعْلَمُها','لا يَعْلَمُها',0,1,1.4333,'ل000',9),(116752,'لا يَعْلَمُها إلاّ','لا يَعْلَمُها إلاّ',0,1,1.6,'ل000',9),(116753,'لا يَغْفُل','لا يَغْفُل',0,1,1.3333,'ل000',9),(116754,'لا يَغْفُل سُبحانَ','لا يَغْفُل سُبحانَ',0,1,1.6,'ل000',9),(116755,'لا يَغْفِرُ الذُّنُوبَ','لا يَغْفِرُ الذُّنُوبَ',0,1,1.7333,'ل000',9),(116756,'لا يَغْفِرُها','لا يَغْفِرُها',0,1,1.4333,'ل000',9),(116757,'لا يَغْفِرُها غَيْرُكَ','لا يَغْفِرُها غَيْرُكَ',0,1,1.7333,'ل000',9),(116758,'لا يَقْضيها','لا يَقْضيها',0,1,1.3667,'ل000',9),(116759,'لا يَقْضيها إلاّ','لا يَقْضيها إلاّ',0,1,1.5333,'ل000',9),(116760,'لا يَقْوى','لا يَقْوى',0,1,1.3,'ل000',9),(116761,'لا يَقْوى عَلى','لا يَقْوى عَلى',0,1,1.4667,'ل000',9),(116762,'لا يَكْشِفُهُ','لا يَكْشِفُهُ',0,1,1.4333,'ل000',9),(116763,'لا يَكْشِفُهُ إلاّ','لا يَكْشِفُهُ إلاّ',0,1,1.6,'ل000',9),(116764,'لا يَلْهُو','لا يَلْهُو',0,1,1.3333,'ل000',9),(116765,'لا يَلْهُو münezzehtir','لا يَلْهُو münezzehtir',0,1,1.7333,'ل5236',9),(116766,'لا يَمُوتُ','لا يَمُوتُ',0,1,1.3333,'ل000',9),(116767,'لا يَمُوتُ اَنْتَ','لا يَمُوتُ اَنْتَ',0,1,1.5667,'ل000',9),(116768,'لا يَمُوتُ بِيَدِهِ','لا يَمُوتُ بِيَدِهِ',0,1,1.6333,'ل000',9),(116769,'لا يَمْلِكُها','لا يَمْلِكُها',0,1,1.4333,'ل000',9),(116770,'لا يَمْلِكُها غَيْرُكَ','لا يَمْلِكُها غَيْرُكَ',0,1,1.7333,'ل000',9),(116771,'لا يَنْفَعُ','لا يَنْفَعُ',0,1,1.3667,'ل000',9),(116772,'لا يَنْفَعُ وَاَعُوذُ','لا يَنْفَعُ وَاَعُوذُ',0,1,1.7,'ل000',9),(116773,'لا يُؤاخِذُ','لا يُؤاخِذُ',0,1,1.3667,'ل000',9),(116774,'لا يُؤاخِذُ اَهْلَ','لا يُؤاخِذُ اَهْلَ',0,1,1.6,'ل000',9),(116775,'لا يُجيرُني','لا يُجيرُني',0,1,1.3667,'ل000',9),(116776,'لا يُجيرُني مِنْكَ','لا يُجيرُني مِنْكَ',0,1,1.6,'ل000',9),(116777,'لا يُحْصي','لا يُحْصي',0,1,1.3,'ل000',9),(116778,'لا يُحْصي مِدْحَتَهُ','لا يُحْصي مِدْحَتَهُ',0,1,1.6667,'ل000',9),(116779,'لا يُحْصيها','لا يُحْصيها',0,1,1.3667,'ل000',9),(116780,'لا يُحْصيها غَيْرُكَ','لا يُحْصيها غَيْرُكَ',0,1,1.6667,'ل000',9),(116781,'لا يُحْفيكَ','لا يُحْفيكَ',0,1,1.3667,'ل000',9),(116782,'لا يُحْفيكَ سائِلٌ','لا يُحْفيكَ سائِلٌ',0,1,1.6,'ل000',9),(116783,'لا يُرى','لا يُرى',0,1,1.2333,'ل000',9),(116784,'لا يُرى سُبْحـانَ','لا يُرى سُبْحـانَ',0,1,1.5667,'ل000',9),(116785,'لا يُسْمَعُ','لا يُسْمَعُ',0,1,1.3667,'ل000',9),(116786,'لا يُسْمَعُ وَعَمَلٍ','لا يُسْمَعُ وَعَمَلٍ',0,1,1.6667,'ل000',9),(116787,'لا يُشْرِكُ','لا يُشْرِكُ',0,1,1.3667,'ل000',9),(116788,'لا يُشْرِكُ بِكَ','لا يُشْرِكُ بِكَ',0,1,1.5333,'ل000',9),(116789,'لا يُفَرِّجُهُ','لا يُفَرِّجُهُ',0,1,1.4667,'ل000',9),(116790,'لا يُفَرِّجُهُ غَيْرُكَ','لا يُفَرِّجُهُ غَيْرُكَ',0,1,1.7667,'ل000',9),(116791,'لا يُهْتَكُ','لا يُهْتَكُ',0,1,1.3667,'ل000',9),(116792,'لا يُهْتَكُ حِجابُهُ','لا يُهْتَكُ حِجابُهُ',0,1,1.6667,'ل000',9),(116793,'لاذَ','لاذَ',0,0,0.2667,'ل000',9),(116794,'لاذَ بِكَ','لاذَ بِكَ',0,1,1.3,'ل000',9),(116795,'لاذَ بِكَ وَاسْتَجارَ','لاذَ بِكَ وَاسْتَجارَ',0,1,1.7,'ل000',9),(116796,'لاذَ بِكَ وَانْقَطَعَ','لاذَ بِكَ وَانْقَطَعَ',0,1,1.7,'ل000',9),(116797,'لايَكُونَ','لايَكُونَ',0,0,0.6,'ل000',9),(116798,'لايَكُونَ شَيءٌ','لايَكُونَ شَيءٌ',0,1,1.5,'ل000',9),(116799,'لايَكُونَ شَيءٌ آثَرَ','لايَكُونَ شَيءٌ آثَرَ',0,1,1.7,'ل000',9),(116800,'لاَ','لاَ',0,0,0.2,'ل000',10),(116801,'لاَ الَّذي','لاَ الَّذي',0,1,1.3333,'ل000',9),(116802,'لاَ الَّذي اَحْسَنَ','لاَ الَّذي اَحْسَنَ',0,1,1.6333,'ل000',9),(116803,'لاَجْتَنَبْتُهُ','لاَجْتَنَبْتُهُ',0,0,1,'ل000',9),(116804,'لاَجْتَنَبْتُهُ لا','لاَجْتَنَبْتُهُ لا',0,1,1.6,'ل000',9),(116805,'لاَجْتَنَبْتُهُ لا لأَِنَّكَ','لاَجْتَنَبْتُهُ لا لأَِنَّكَ',0,1,1.9333,'ل000',9),(116806,'لاِسْتِماعِكَ','لاِسْتِماعِكَ',0,0,0.8667,'ل000',9),(116807,'لاِسْتِماعِكَ مِنّي','لاِسْتِماعِكَ مِنّي',0,1,1.6333,'ل000',9),(116808,'لاِسْتِماعِكَ مِنّي وَلاَ','لاِسْتِماعِكَ مِنّي وَلاَ',0,1,1.8333,'ل000',9),(116809,'لكِنْ','لكِنْ',0,0,0.3333,'ل000',9),(116810,'لكِنْ خَطيئَةٌ','لكِنْ خَطيئَةٌ',0,1,1.4667,'ل000',9),(116811,'لكِنْ خَطيئَةٌ عَرَضَتْ','لكِنْ خَطيئَةٌ عَرَضَتْ',0,1,1.7667,'ل000',9),(116812,'لله','لله',0,0,0.2,'ل000',9),(116813,'لله الَّذي','لله الَّذي',0,1,1.3333,'ل000',9),(116814,'لله الَّذي اَدْعُوهُ','لله الَّذي اَدْعُوهُ',0,1,1.6667,'ل000',9),(116815,'للهِ 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الجَّبارينَ',0,1,1.7667,'ل000',9),(116843,'للهِ مالِكِ','للهِ مالِكِ',0,1,1.3667,'ل000',9),(116844,'للهِ مالِكِ الْمُلْكِ','للهِ مالِكِ الْمُلْكِ',0,1,1.7,'ل000',9),(116845,'لي rahman','لي rahman',0,1,1.3,'ل650',9),(116846,'لي rahman ve','لي rahman ve',0,1,1.4,'ل651',9),(116847,'لي اَللّـهُمَّ','لي اَللّـهُمَّ',0,1,1.4667,'ل000',9),(116848,'لي اَللّـهُمَّ اِنّي','لي اَللّـهُمَّ اِنّي',0,1,1.6667,'ل000',9),(116849,'لي اِنَّكَ','لي اِنَّكَ',0,1,1.3333,'ل000',9),(116850,'لي اِنَّكَ اَرْحَمُ','لي اِنَّكَ اَرْحَمُ',0,1,1.6333,'ل000',9),(116851,'لي اِنَّهُ','لي اِنَّهُ',0,1,1.3333,'ل000',9),(116852,'لي اِنَّهُ لا','لي اِنَّهُ لا',0,1,1.4333,'ل000',9),(116853,'لي بَلِيَّةٌ','لي بَلِيَّةٌ',0,1,1.4,'ل000',9),(116854,'لي بَلِيَّةٌ اَزالَتْ','لي بَلِيَّةٌ اَزالَتْ',0,1,1.7,'ل000',9),(116855,'لي بِالْحُسْنى','لي بِالْحُسْنى',0,1,1.4667,'ل000',9),(116856,'لي بِالْحُسْنى وَبارِكْ','لي بِالْحُسْنى وَبارِكْ',0,1,1.7667,'ل000',9),(116857,'لي بِخَيْرٍ','لي بِخَيْرٍ',0,1,1.3667,'ل000',9),(116858,'لي 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اَللّـهُمَّ','لي خَطيئَتي اَللّـهُمَّ',0,1,1.7667,'ل000',9),(116875,'لي خَطيئَتي يا','لي خَطيئَتي يا',0,1,1.4667,'ل000',9),(116876,'لي خَيْراً','لي خَيْراً',0,1,1.3333,'ل000',9),(116877,'لي خَيْراً مِنْ','لي خَيْراً مِنْ',0,1,1.5,'ل000',9),(116878,'لي دُعائي','لي دُعائي',0,1,1.3,'ل000',9),(116879,'لي دُعائي وَالْحَمْدُ','لي دُعائي وَالْحَمْدُ',0,1,1.7,'ل000',9),(116880,'لي ذُنُوبي وَعُيُوبي','لي ذُنُوبي وَعُيُوبي',0,1,1.6667,'ل000',9),(116881,'لي رَحْمَةً','لي رَحْمَةً',0,1,1.3667,'ل000',9),(116882,'لي رَحْمَةً واسِعَةً','لي رَحْمَةً واسِعَةً',0,1,1.6667,'ل000',9),(116883,'لي غَيْرُكَ','لي غَيْرُكَ',0,1,1.3667,'ل000',9),(116884,'لي غَيْرُكَ وَلا','لي غَيْرُكَ وَلا',0,1,1.5333,'ل000',9),(116885,'لي في جَميعِ','لي في جَميعِ',0,1,1.4,'ل000',9),(116886,'لي في دُعائِكَ','لي في دُعائِكَ',0,1,1.4667,'ل000',9),(116887,'لي في عامي','لي في عامي',0,1,1.3333,'ل000',9),(116888,'لي في لِقائِكَ','لي في لِقائِكَ',0,1,1.4667,'ل000',9),(116889,'لي فيـما','لي فيـما',0,1,1.2667,'ل000',9),(116890,'لي فيـما 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اَخافُ','لي ما اَخافُ',0,1,1.4,'ل000',9),(116907,'لي ما بِهِ','لي ما بِهِ',0,1,1.3333,'ل000',9),(116908,'لي ما خَفِيَ','لي ما خَفِيَ',0,1,1.4,'ل000',9),(116909,'لي مَعَ','لي مَعَ',0,1,1.2333,'ل000',9),(116910,'لي مَعَ الرَّسُولِ','لي مَعَ الرَّسُولِ',0,1,1.6,'ل000',9),(116911,'لي مِنْ','لي مِنْ',0,1,1.2333,'ل000',9),(116912,'لي مِنْ اَمْري','لي مِنْ اَمْري',0,1,1.4667,'ل000',9),(116913,'لي مِنْ لُزُومِ','لي مِنْ لُزُومِ',0,1,1.5,'ل000',9),(116914,'لي مِنْ هَمّي','لي مِنْ هَمّي',0,1,1.4333,'ل000',9),(116915,'لي نَفْسي','لي نَفْسي',0,1,1.3,'ل000',9),(116916,'لي نَفْسي وَغَلَبَني','لي نَفْسي وَغَلَبَني',0,1,1.6667,'ل000',9),(116917,'لي وَآتِني','لي وَآتِني',0,1,1.3333,'ل000',9),(116918,'لي وَآتِني في','لي وَآتِني في',0,1,1.4333,'ل000',9),(116919,'لي وَارْحَمْني','لي وَارْحَمْني',0,1,1.4667,'ل000',9),(116920,'لي وَارْحَمْني وَعافِني','لي وَارْحَمْني وَعافِني',0,1,1.7667,'ل000',9),(116921,'لي وَالإِحْسانِ','لي وَالإِحْسانِ',0,1,1.5,'ل000',9),(116922,'لي وَالإِحْسانِ اِلَىَّ','لي وَالإِحْسانِ اِلَىَّ',0,1,1.7667,'ل000',9),(116923,'لي وَاَلْبِسْني','لي وَاَلْبِسْني',0,1,1.5,'ل000',9),(116924,'لي وَاَلْبِسْني مِنْ','لي وَاَلْبِسْني مِنْ',0,1,1.6667,'ل000',9),(116925,'لي وَرَضِّني','لي وَرَضِّني',0,1,1.4,'ل000',9),(116926,'لي وَرَضِّني مِنَ','لي وَرَضِّني مِنَ',0,1,1.5667,'ل000',9),(116927,'لي وَسَلِّمْني','لي وَسَلِّمْني',0,1,1.4667,'ل000',9),(116928,'لي وَسَلِّمْني فيهِ','لي وَسَلِّمْني فيهِ',0,1,1.6333,'ل000',9),(116929,'لي وَلا','لي وَلا',0,1,1.2333,'ل000',9),(116930,'لي وَلا اُطالَبُ','لي وَلا اُطالَبُ',0,1,1.5333,'ل000',9),(116931,'لي وَلِوالِدَيَّ','لي وَلِوالِدَيَّ',0,1,1.5333,'ل000',9),(116932,'لي وَلِوالِدَيَّ وَارْحَمْهُما','لي وَلِوالِدَيَّ وَارْحَمْهُما',0,1,2,'ل000',9),(116933,'لي وَمَنْ','لي وَمَنْ',0,1,1.3,'ل000',9),(116934,'لي وَمَنْ يَرْحَمُني','لي وَمَنْ يَرْحَمُني',0,1,1.6667,'ل000',9),(116935,'لي يا','لي يا',0,1,1.1667,'ل000',9),(116936,'لي يا اَرْحَمَ','لي يا اَرْحَمَ',0,1,1.4667,'ل000',9),(116937,'لَئيمٍ','لَئيمٍ',0,0,0.4,'ل000',9),(116938,'لَئيمٍ مِنْكَ','لَئيمٍ مِنْكَ',0,1,1.4333,'ل000',9),(116939,'لَئيمٍ مِنْكَ عَلَيَّ','لَئيمٍ مِنْكَ عَلَيَّ',0,1,1.7,'ل000',9),(116940,'لَئِنْ','لَئِنْ',0,0,0.4,'ل000',9),(116941,'لَئِنْ طالَبَتْني','لَئِنْ طالَبَتْني',0,1,1.5667,'ل000',9),(116942,'لَئِنْ طالَبَتْني بِذُنُوبي','لَئِنْ طالَبَتْني بِذُنُوبي',0,1,1.9,'ل000',9),(116943,'لَبَّيْكَ','لَبَّيْكَ',0,0,0.6,'ل000',9),(116944,'لَبَّيْكَ يا','لَبَّيْكَ يا',0,1,1.4,'ل000',9),(116945,'لَبَّيْكَ يا رَبِّ','لَبَّيْكَ يا رَبِّ',0,1,1.6,'ل000',9),(116946,'لَحَدي','لَحَدي',0,0,0.4,'ل000',9),(116947,'لَحَدي اَبْكي','لَحَدي اَبْكي',0,1,1.4333,'ل000',9),(116948,'لَحَدي اَبْكي لِسُؤالِ','لَحَدي اَبْكي لِسُؤالِ',0,1,1.7333,'ل000',9),(116949,'لَحْمي','لَحْمي',0,0,0.4,'ل000',9),(116950,'لَحْمي وَجِسْمي','لَحْمي وَجِسْمي',0,1,1.5,'ل000',9),(116951,'لَحْمي وَجِسْمي وَجَسَدي','لَحْمي وَجِسْمي وَجَسَدي',0,1,1.8,'ل000',9),(116952,'لَخَيَّبَ','لَخَيَّبَ',0,0,0.6,'ل000',9),(116953,'لَخَيَّبَ دُعائي','لَخَيَّبَ دُعائي',0,1,1.5333,'ل000',9),(116954,'لَخَيَّبَ دُعائي اَلْحَمْدُ','لَخَيَّبَ دُعائي اَلْحَمْدُ',0,1,1.9,'ل000',9),(116955,'لَدَيْكَ','لَدَيْكَ',0,0,0.5333,'ل000',13),(116956,'لَدَيْكَ فَلا','لَدَيْكَ فَلا',0,1,1.4333,'ل000',9),(116957,'لَدَيْكَ فَلا تُوحِشِ','لَدَيْكَ فَلا تُوحِشِ',0,1,1.7,'ل000',9),(116958,'لَدُنْكَ','لَدُنْكَ',0,0,0.5333,'ل000',15),(116959,'لَدُنْكَ رَحْمَةً','لَدُنْكَ رَحْمَةً',0,1,1.5667,'ل000',15),(116960,'لَدُنْكَ رَحْمَةً اِنَّكَ','لَدُنْكَ رَحْمَةً اِنَّكَ',0,1,1.8333,'ل000',15),(116961,'لَدُنْكَ سُلْطاناً','لَدُنْكَ سُلْطاناً',0,1,1.6,'ل000',9),(116962,'لَدُنْكَ سُلْطاناً نَصيراً','لَدُنْكَ سُلْطاناً نَصيراً',0,1,1.8667,'ل000',9),(116963,'لَسْتُ','لَسْتُ',0,0,0.4,'ل000',9),(116964,'لَسْتُ اَتَّكِلُ','لَسْتُ اَتَّكِلُ',0,1,1.5333,'ل000',9),(116965,'لَسْتُ اَتَّكِلُ فِي','لَسْتُ اَتَّكِلُ فِي',0,1,1.6667,'ل000',9),(116966,'لَطيفاً','لَطيفاً',0,0,0.4667,'ل000',9),(116967,'لَطيفاً لِما','لَطيفاً لِما',0,1,1.4,'ل000',9),(116968,'لَطيفاً لِما تَشاءُ','لَطيفاً لِما تَشاءُ',0,1,1.6333,'ل000',9),(116969,'لَطيفٌ','لَطيفٌ',0,0,0.4,'ل000',9),(116970,'لَطيفٌ فَصَلِّ','لَطيفٌ فَصَلِّ',0,1,1.4667,'ل000',9),(116971,'لَطيفٌ فَصَلِّ عَلى','لَطيفٌ فَصَلِّ عَلى',0,1,1.6333,'ل000',9),(116972,'لَعَلَّكَ','لَعَلَّكَ',0,0,0.6,'ل000',9),(116973,'لَعَلَّكَ بِجُرْمي','لَعَلَّكَ بِجُرْمي',0,1,1.6,'ل000',9),(116974,'لَعَلَّكَ بِجُرْمي وَجَريرَتي','لَعَلَّكَ بِجُرْمي وَجَريرَتي',0,1,1.9667,'ل000',9),(116975,'لَعَلَّكَ بِقِلَّةِ','لَعَلَّكَ بِقِلَّةِ',0,1,1.6333,'ل000',9),(116976,'لَعَلَّكَ بِقِلَّةِ حَيائي','لَعَلَّكَ بِقِلَّةِ حَيائي',0,1,1.8667,'ل000',9),(116977,'لَعَلَّكَ رَاَيْتَني','لَعَلَّكَ رَاَيْتَني',0,1,1.6667,'ل000',9),(116978,'لَعَلَّكَ رَاَيْتَني آلفَ','لَعَلَّكَ رَاَيْتَني آلفَ',0,1,1.8333,'ل000',9),(116979,'لَعَلَّكَ رَاَيْتَني غَيْرَ','لَعَلَّكَ رَاَيْتَني غَيْرَ',0,1,1.9,'ل000',9),(116980,'لَعَلَّكَ رَاَيْتَني فِي','لَعَلَّكَ رَاَيْتَني فِي',0,1,1.8,'ل000',9),(116981,'لَعَلَّكَ رَاَيْتَني مُسْتَخِفّاً','لَعَلَّكَ رَاَيْتَني مُسْتَخِفّاً',0,1,2,'ل000',9),(116982,'لَعَلَّكَ رَاَيْتَني مُعْرِضاً','لَعَلَّكَ رَاَيْتَني مُعْرِضاً',0,1,2,'ل000',9),(116983,'لَعَلَّكَ عَنْ','لَعَلَّكَ عَنْ',0,1,1.4667,'ل000',9),(116984,'لَعَلَّكَ عَنْ بابِكَ','لَعَلَّكَ عَنْ بابِكَ',0,1,1.7,'ل000',9),(116985,'لَعَلَّكَ فَقَدْتَني','لَعَلَّكَ فَقَدْتَني',0,1,1.6667,'ل000',9),(116986,'لَعَلَّكَ فَقَدْتَني مِنْ','لَعَلَّكَ فَقَدْتَني مِنْ',0,1,1.8333,'ل000',9),(116987,'لَعَلَّكَ لَمْ','لَعَلَّكَ لَمْ',0,1,1.4667,'ل000',9),(116988,'لَعَلَّكَ لَمْ تُحِبَّ','لَعَلَّكَ لَمْ تُحِبَّ',0,1,1.7333,'ل000',9),(116989,'لَعَلَّكَ وَجَدْتَني','لَعَلَّكَ وَجَدْتَني',0,1,1.6667,'ل000',9),(116990,'لَعَلَّكَ وَجَدْتَني في','لَعَلَّكَ وَجَدْتَني في',0,1,1.7667,'ل000',9),(116991,'لَقَنَطْتُ','لَقَنَطْتُ',0,0,0.6667,'ل000',9),(116992,'لَقَنَطْتُ عِنْدَما','لَقَنَطْتُ عِنْدَما',0,1,1.6333,'ل000',9),(116993,'لَقَنَطْتُ عِنْدَما اَتَذَكَّرُها','لَقَنَطْتُ عِنْدَما اَتَذَكَّرُها',0,1,2,'ل000',9),(116994,'لَكَ الْحَمْدُ حَمْداً','لَكَ الْحَمْدُ حَمْداً',0,1,1.7333,'ل000',9),(116995,'لَكَ الْحَمْدُ وَالْمَنُّ','لَكَ الْحَمْدُ وَالْمَنُّ',0,1,1.8333,'ل000',9),(116996,'لَكَ اَللّـهُمَّ','لَكَ اَللّـهُمَّ',0,1,1.5333,'ل000',9),(116997,'لَكَ اَللّـهُمَّ اَعْطِني','لَكَ اَللّـهُمَّ اَعْطِني',0,1,1.8333,'ل000',9),(116998,'لَكَ اَللّـهُمَّ اَنْتَ','لَكَ اَللّـهُمَّ اَنْتَ',0,1,1.7667,'ل000',9),(116999,'لَكَ اَللّـهُمَّ صَلِّ','لَكَ اَللّـهُمَّ صَلِّ',0,1,1.7333,'ل000',9),(117000,'لَكَ اِلهٰي','لَكَ اِلهٰي',0,1,1.3667,'ل000',9),(117001,'لَكَ اِلهٰي وَسَيِّدي','لَكَ اِلهٰي وَسَيِّدي',0,1,1.7,'ل000',9),(117002,'لَكَ بِخَطيئَتِهِ','لَكَ بِخَطيئَتِهِ',0,1,1.5667,'ل000',9),(117003,'لَكَ بِخَطيئَتِهِ وَيَعْتَرِفُ','لَكَ بِخَطيئَتِهِ وَيَعْتَرِفُ',0,1,2,'ل000',9),(117004,'لَكَ تَبارَكْتَ','لَكَ تَبارَكْتَ',0,1,1.5,'ل000',9),(117005,'لَكَ تَبارَكْتَ يا','لَكَ تَبارَكْتَ يا',0,1,1.6,'ل000',9),(117006,'لَكَ تَقَرُّ','لَكَ تَقَرُّ',0,1,1.4,'ل000',9),(117007,'لَكَ تَقَرُّ بِها','لَكَ تَقَرُّ بِها',0,1,1.5667,'ل000',9),(117008,'لَكَ حُقُوقاً','لَكَ حُقُوقاً',0,1,1.4333,'ل000',9),(117009,'لَكَ حُقُوقاً فَتَصَدَّقْ','لَكَ حُقُوقاً فَتَصَدَّقْ',0,1,1.8333,'ل000',9),(117010,'لَكَ شَفيعي','لَكَ شَفيعي',0,1,1.3667,'ل000',9),(117011,'لَكَ شَفيعي اِلَيْكَ','لَكَ شَفيعي اِلَيْكَ',0,1,1.6667,'ل000',9),(117012,'لَكَ صُمْتُ','لَكَ صُمْتُ',0,1,1.3667,'ل000',9),(117013,'لَكَ صُمْتُ وَعَلى','لَكَ صُمْتُ وَعَلى',0,1,1.6,'ل000',9),(117014,'لَكَ صُمْنا','لَكَ صُمْنا',0,1,1.3667,'ل000',9),(117015,'لَكَ صُمْنا وَعَلى','لَكَ صُمْنا وَعَلى',0,1,1.6,'ل000',9),(117016,'لَكَ مِنَ','لَكَ مِنَ',0,1,1.3,'ل000',9),(117017,'لَكَ مِنَ الْخاشِعينَ','لَكَ مِنَ الْخاشِعينَ',0,1,1.7,'ل000',9),(117018,'لَكَ وخَشْيَةً','لَكَ وخَشْيَةً',0,1,1.4667,'ل000',9),(117019,'لَكَ وخَشْيَةً مِنْكَ','لَكَ وخَشْيَةً مِنْكَ',0,1,1.7,'ل000',9),(117020,'لَكَ وَإيماناً','لَكَ وَإيماناً',0,1,1.4667,'ل000',9),(117021,'لَكَ وَإيماناً بِكَ','لَكَ وَإيماناً بِكَ',0,1,1.6333,'ل000',9),(117022,'لَكَ وَالأَمْرَ','لَكَ وَالأَمْرَ',0,1,1.5,'ل000',9),(117023,'لَكَ وَالأَمْرَ اِلَيْكَ','لَكَ وَالأَمْرَ اِلَيْكَ',0,1,1.8,'ل000',9),(117024,'لَكَ وَالتَّوَكُّلَ','لَكَ وَالتَّوَكُّلَ',0,1,1.6333,'ل000',9),(117025,'لَكَ وَالتَّوَكُّلَ عَلَيْكَ','لَكَ وَالتَّوَكُّلَ عَلَيْكَ',0,1,1.9333,'ل000',9),(117026,'لَكَ وَالْخَلْقُ','لَكَ وَالْخَلْقُ',0,1,1.5333,'ل000',9),(117027,'لَكَ وَالْخَلْقُ كُلُّهُمْ','لَكَ وَالْخَلْقُ كُلُّهُمْ',0,1,1.8667,'ل000',9),(117028,'لَكَ وَاَسأَلُكَ','لَكَ وَاَسأَلُكَ',0,1,1.5333,'ل000',9),(117029,'لَكَ وَاَسأَلُكَ بِفَضْلِكَ','لَكَ وَاَسأَلُكَ بِفَضْلِكَ',0,1,1.9,'ل000',9),(117030,'لَكَ وَتَعْفيري','لَكَ وَتَعْفيري',0,1,1.5,'ل000',9),(117031,'لَكَ وَتَعْفيري بِغَيْرِ','لَكَ وَتَعْفيري بِغَيْرِ',0,1,1.8,'ل000',9),(117032,'لَكَ وَحْدَكَ','لَكَ وَحْدَكَ',0,1,1.4333,'ل000',9),(117033,'لَكَ وَحْدَكَ لا','لَكَ وَحْدَكَ لا',0,1,1.5333,'ل000',9),(117034,'لَكَ وَخَشْيَةً','لَكَ وَخَشْيَةً',0,1,1.5,'ل000',9),(117035,'لَكَ وَخَشْيَةً مِنْكَ','لَكَ وَخَشْيَةً مِنْكَ',0,1,1.7333,'ل000',9),(117036,'لَكَ وَفيكَ','لَكَ وَفيكَ',0,1,1.3667,'ل000',9),(117037,'لَكَ وَفيكَ وَالرِّعايَةِ','لَكَ وَفيكَ وَالرِّعايَةِ',0,1,1.8333,'ل000',9),(117038,'لَمّا','لَمّا',0,0,0.3333,'ل000',9),(117039,'لَمّا صَلَّيْتَ','لَمّا صَلَّيْتَ',0,1,1.5,'ل000',9),(117040,'لَمّا صَلَّيْتَ عَلَيْهِ','لَمّا صَلَّيْتَ عَلَيْهِ',0,1,1.8,'ل000',9),(117041,'لَمْ اَدْرِ','لَمْ اَدْرِ',0,1,1.3667,'ل000',9),(117042,'لَمْ اَدْرِ ما','لَمْ اَدْرِ ما',0,1,1.4667,'ل000',9),(117043,'لَمْ اَسْتَحْيِكَ','لَمْ اَسْتَحْيِكَ',0,1,1.5667,'ل000',9),(117044,'لَمْ اَسْتَحْيِكَ فِي','لَمْ اَسْتَحْيِكَ فِي',0,1,1.7,'ل000',9),(117045,'لَمْ اَعْصِكَ','لَمْ اَعْصِكَ',0,1,1.4333,'ل000',9),(117046,'لَمْ اَعْصِكَ حينَ','لَمْ اَعْصِكَ حينَ',0,1,1.6,'ل000',9),(117047,'لَمْ اَعْلَمْ','لَمْ اَعْلَمْ',0,1,1.4333,'ل000',9),(117048,'لَمْ اَعْلَمْ اَسْأَلُكَ','لَمْ اَعْلَمْ اَسْأَلُكَ',0,1,1.8,'ل000',9),(117049,'لَمْ اَكُنْ','لَمْ اَكُنْ',0,1,1.3667,'ل000',9),(117050,'لَمْ اَكُنْ اَهْلاً','لَمْ اَكُنْ اَهْلاً',0,1,1.6333,'ل000',9),(117051,'لَمْ اَكُنْ لِلإجابَةِ','لَمْ اَكُنْ لِلإجابَةِ',0,1,1.7333,'ل000',9),(117052,'لَمْ اُمَهِّدْهُ','لَمْ اُمَهِّدْهُ',0,1,1.5333,'ل000',9),(117053,'لَمْ اُمَهِّدْهُ لِرَقْدَتي','لَمْ اُمَهِّدْهُ لِرَقْدَتي',0,1,1.9,'ل000',9),(117054,'لَمْ تَرْحَمْني','لَمْ تَرْحَمْني',0,1,1.5,'ل000',9),(117055,'لَمْ تَرْحَمْني وَفَضْلَ','لَمْ تَرْحَمْني وَفَضْلَ',0,1,1.8,'ل000',9),(117056,'لَمْ تَكُنْ','لَمْ تَكُنْ',0,1,1.3667,'ل000',9),(117057,'لَمْ تَكُنْ قَضَيْتَ','لَمْ تَكُنْ قَضَيْتَ',0,1,1.6667,'ل000',9),(117058,'لَمْ تُحِبَّ','لَمْ تُحِبَّ',0,1,1.4,'ل000',9),(117059,'لَمْ تُحِبَّ اَنْ','لَمْ تُحِبَّ اَنْ',0,1,1.5667,'ل000',9),(117060,'لَمْ تُقِلْني','لَمْ تُقِلْني',0,1,1.4333,'ل000',9),(117061,'لَمْ تُقِلْني عَثَرْتي','لَمْ تُقِلْني عَثَرْتي',0,1,1.7333,'ل000',9),(117062,'لَمْ تُنَفِّسْ','لَمْ تُنَفِّسْ',0,1,1.4667,'ل000',9),(117063,'لَمْ تُنَفِّسْ كُرْبَتي','لَمْ تُنَفِّسْ كُرْبَتي',0,1,1.7667,'ل000',9),(117064,'لَمْ يَتَّخِذْ','لَمْ يَتَّخِذْ',0,1,1.4667,'ل000',9),(117065,'لَمْ يَتَّخِذْ صاحِبَةً','لَمْ يَتَّخِذْ صاحِبَةً',0,1,1.7667,'ل000',9),(117066,'لَمْ يَسْأَلْهُ','لَمْ يَسْأَلْهُ',0,1,1.5,'ل000',9),(117067,'لَمْ يَسْأَلْهُ تَفَضُّلاً','لَمْ يَسْأَلْهُ تَفَضُّلاً',0,1,1.8667,'ل000',9),(117068,'لَمْ يَسْتَجِبْ','لَمْ يَسْتَجِبْ',0,1,1.5,'ل000',9),(117069,'لَمْ يَسْتَجِبْ لي','لَمْ يَسْتَجِبْ لي',0,1,1.6,'ل000',9),(117070,'لَمْ يَلِدْ وَلَمْ','لَمْ يَلِدْ وَلَمْ',0,1,1.6,'ل000',9),(117071,'لَنا فيكَ','لَنا فيكَ',0,1,1.3,'ل000',9),(117072,'لَنا فيكَ اَمَلاً','لَنا فيكَ اَمَلاً',0,1,1.5667,'ل000',9),(117073,'لَنا فيكَ رَجاءً','لَنا فيكَ رَجاءً',0,1,1.5333,'ل000',9),(117074,'لَنا فَحَقِّقْ','لَنا فَحَقِّقْ',0,1,1.4667,'ل000',9),(117075,'لَنا فَحَقِّقْ رَجاءَنا','لَنا فَحَقِّقْ رَجاءَنا',0,1,1.7667,'ل000',9),(117076,'لَنا مُتَعوِّذينَ','لَنا مُتَعوِّذينَ',0,1,1.5667,'ل000',9),(117077,'لَنا مُتَعوِّذينَ وَاَعِذْنا','لَنا مُتَعوِّذينَ وَاَعِذْنا',0,1,1.9333,'ل000',9),(117078,'لَنا مِنْ','لَنا مِنْ',0,1,1.3,'ل000',15),(117079,'لَنا مِنْ لَدُنْكَ','لَنا مِنْ لَدُنْكَ',0,1,1.6,'ل000',15),(117080,'لَنا وَاِذا','لَنا وَاِذا',0,1,1.3667,'ل000',9),(117081,'لَنا وَاِذا جَمَعْتَ','لَنا وَاِذا جَمَعْتَ',0,1,1.6667,'ل000',9),(117082,'لَنا وَصالِحَ','لَنا وَصالِحَ',0,1,1.4333,'ل000',9),(117083,'لَنا وَصالِحَ الدُّعاءِ','لَنا وَصالِحَ الدُّعاءِ',0,1,1.7667,'ل000',9),(117084,'لَنا وَفي','لَنا وَفي',0,1,1.3,'ل000',9),(117085,'لَنا وَفي جَهَنَّمَ','لَنا وَفي جَهَنَّمَ',0,1,1.6333,'ل000',9),(117086,'لَنْ','لَنْ',0,0,0.2667,'ل000',9),(117087,'لَنْ يُصيبَني','لَنْ يُصيبَني',0,1,1.4333,'ل000',9),(117088,'لَنْ يُصيبَني إلاّ','لَنْ يُصيبَني إلاّ',0,1,1.6,'ل000',9),(117089,'لَها وَما','لَها وَما',0,1,1.3,'ل000',9),(117090,'لَها وَما يُمْسِكُ','لَها وَما يُمْسِكُ',0,1,1.6,'ل000',9),(117091,'لَهُ اَبْدِلْهُ','لَهُ اَبْدِلْهُ',0,1,1.5,'ل000',9),(117092,'لَهُ اَبْدِلْهُ مِنْ','لَهُ اَبْدِلْهُ مِنْ',0,1,1.6667,'ل000',9),(117093,'لَهُ اِلى','لَهُ اِلى',0,1,1.3,'ل000',9),(117094,'لَهُ اِلى يَوْمِ','لَهُ اِلى يَوْمِ',0,1,1.5333,'ل000',9),(117095,'لَهُ دينَهُ','لَهُ دينَهُ',0,1,1.3667,'ل000',9),(117096,'لَهُ دينَهُ الَّذي','لَهُ دينَهُ الَّذي',0,1,1.6,'ل000',9),(117097,'لَهُ دُونَ','لَهُ دُونَ',0,1,1.3333,'ل000',9),(117098,'لَهُ دُونَ لِقائِكَ','لَهُ دُونَ لِقائِكَ',0,1,1.6333,'ل000',9),(117099,'لَهُ شَريكٌ','لَهُ شَريكٌ',0,1,1.3667,'ل000',9),(117100,'لَهُ شَريكٌ في','لَهُ شَريكٌ في',0,1,1.4667,'ل000',9),(117101,'لَهُ في','لَهُ في',0,1,1.2333,'ل000',9),(117102,'لَهُ في اَمْرِهِ','لَهُ في اَمْرِهِ',0,1,1.5333,'ل000',9),(117103,'لَهُ في خَلْقِهِ','لَهُ في خَلْقِهِ',0,1,1.5333,'ل000',9),(117104,'لَهُ في عَظَمَتِهِ','لَهُ في عَظَمَتِهِ',0,1,1.6,'ل000',9),(117105,'لَهُ في مُلْكِهِ','لَهُ في مُلْكِهِ',0,1,1.5333,'ل000',9),(117106,'لَهُ فَتْحاً','لَهُ فَتْحاً',0,1,1.4,'ل000',9),(117107,'لَهُ فَتْحاً يَسيراً','لَهُ فَتْحاً يَسيراً',0,1,1.6667,'ل000',9),(117108,'لَهُ كُفواً','لَهُ كُفواً',0,1,1.3667,'ل000',9),(117109,'لَهُ كُفواً اَحَدٌ','لَهُ كُفواً اَحَدٌ',0,1,1.6,'ل000',9),(117110,'لَهُ مُعَقِّباتٌ','لَهُ مُعَقِّباتٌ',0,1,1.5333,'ل000',9),(117111,'لَهُ مُعَقِّباتٌ مِنْ','لَهُ مُعَقِّباتٌ مِنْ',0,1,1.7,'ل000',9),(117112,'لَهُ مُنازِعٌ','لَهُ مُنازِعٌ',0,1,1.4333,'ل000',9),(117113,'لَهُ مُنازِعٌ يُعادِلُهُ','لَهُ مُنازِعٌ يُعادِلُهُ',0,1,1.8,'ل000',9),(117114,'لَهُ مِنْ','لَهُ مِنْ',0,1,1.3,'ل000',9),(117115,'لَهُ مِنْ بَعْدِهِ','لَهُ مِنْ بَعْدِهِ',0,1,1.6,'ل000',9),(117116,'لَهُ مِنْ لَدُنْكَ','لَهُ مِنْ لَدُنْكَ',0,1,1.6,'ل000',9),(117117,'لَهُ وَاَفْضَلَ','لَهُ وَاَفْضَلَ',0,1,1.5,'ل000',9),(117118,'لَهُ وَاَفْضَلَ ما','لَهُ وَاَفْضَلَ ما',0,1,1.6,'ل000',9),(117119,'لَهُ وَلِيٌّ','لَهُ وَلِيٌّ',0,1,1.4,'ل000',9),(117120,'لَهُ وَلِيٌّ مِنَ','لَهُ وَلِيٌّ مِنَ',0,1,1.5667,'ل000',9),(117121,'لَهُمْ اَبَداً','لَهُمْ اَبَداً',0,1,1.4667,'ل000',9),(117122,'لَهُمْ اَبَداً يا','لَهُمْ اَبَداً يا',0,1,1.5667,'ل000',9),(117123,'لَهُمْ فِي','لَهُمْ فِي',0,1,1.3333,'ل000',9),(117124,'لَهُمْ فِي الاَرْضِ','لَهُمْ فِي الاَرْضِ',0,1,1.6333,'ل000',9),(117125,'لَوِ','لَوِ',0,0,0.2667,'ل000',9),(117126,'لَوِ انْتَهَرْتَني','لَوِ انْتَهَرْتَني',0,1,1.6,'ل000',9),(117127,'لَوِ انْتَهَرْتَني ما','لَوِ انْتَهَرْتَني ما',0,1,1.7,'ل000',9),(117128,'لَوْ','لَوْ',0,0,0.2667,'ل000',9),(117129,'لَوْ قَرَنْتَني','لَوْ قَرَنْتَني',0,1,1.5,'ل000',9),(117130,'لَوْ قَرَنْتَني بِالأَصْفادِ','لَوْ قَرَنْتَني بِالأَصْفادِ',0,1,1.9333,'ل000',9),(117131,'لَوْ نَهَرْتَني','لَوْ نَهَرْتَني',0,1,1.5,'ل000',9),(117132,'لَوْ نَهَرْتَني ما','لَوْ نَهَرْتَني ما',0,1,1.6,'ل000',9),(117133,'لَوْلا','لَوْلا',0,0,0.4,'ل000',9),(117134,'لَوْلا اَنْ','لَوْلا اَنْ',0,1,1.3667,'ل000',9),(117135,'لَوْلا اَنْ هَدانَا','لَوْلا اَنْ هَدانَا',0,1,1.6333,'ل000',9),(117136,'لَوْلا ما','لَوْلا ما',0,1,1.3,'ل000',9),(117137,'لَوْلا ما اَرْجُو','لَوْلا ما اَرْجُو',0,1,1.5667,'ل000',9),(117138,'لَيْسَ شَيءٌ','لَيْسَ شَيءٌ',0,1,1.4,'ل000',9),(117139,'لَيْسَ شَيءٌ اَبْصَرَ','لَيْسَ شَيءٌ اَبْصَرَ',0,1,1.7,'ل000',9),(117140,'لَيْسَ شَيءٌ اَسْمَعَ','لَيْسَ شَيءٌ اَسْمَعَ',0,1,1.7,'ل000',9),(117141,'لَيْسَ فِي','لَيْسَ فِي',0,1,1.3333,'ل000',9),(117142,'لَيْسَ فِي السَّماواتِ','لَيْسَ فِي السَّماواتِ',0,1,1.7333,'ل000',9),(117143,'لَيْسَ كَمِثْلِكَ','لَيْسَ كَمِثْلِكَ',0,1,1.5667,'ل000',9),(117144,'لَيْسَ كَمِثْلِكَ شَيءٌ','لَيْسَ كَمِثْلِكَ شَيءٌ',0,1,1.7667,'ل000',9),(117145,'لَيْسَ كَمِثْلِهِ شيءٍ','لَيْسَ كَمِثْلِهِ شيءٍ',0,1,1.7333,'ل000',9),(117146,'لَيْسَ لَكَ','لَيْسَ لَكَ',0,1,1.3667,'ل000',9),(117147,'لَيْسَ لَكَ اَللّـهُمَّ','لَيْسَ لَكَ اَللّـهُمَّ',0,1,1.7667,'ل000',9),(117148,'لَيْسَ لَهُ','لَيْسَ لَهُ',0,1,1.3667,'ل000',9),(117149,'لَيْسَ لَهُ مُنازِعٌ','لَيْسَ لَهُ مُنازِعٌ',0,1,1.6667,'ل000',9),(117150,'لَيْلَةَ','لَيْلَةَ',0,0,0.5333,'ل000',9),(117151,'لَيْلَةَ الْقَدْرِ','لَيْلَةَ الْقَدْرِ',0,1,1.6,'ل000',9),(117152,'لَيْلَةَ الْقَدْرِ وَجَعَلْتَهَا','لَيْلَةَ الْقَدْرِ وَجَعَلْتَهَا',0,1,2,'ل000',9),(117153,'لَيْلَةُ','لَيْلَةُ',0,0,0.5333,'ل000',9),(117154,'لَيْلَةُ الْقَدْرِ','لَيْلَةُ الْقَدْرِ',0,1,1.6,'ل000',9),(117155,'لَيْلَةُ الْقَدْرِ الَّتي','لَيْلَةُ الْقَدْرِ الَّتي',0,1,1.8333,'ل000',9),(117156,'لَيْلَةِ الْقَدْرِ اَنْ','لَيْلَةِ الْقَدْرِ اَنْ',0,1,1.7667,'ل000',9),(117157,'لَيْلَةِ الْقَدْرِ وَما','لَيْلَةِ الْقَدْرِ وَما',0,1,1.7667,'ل000',9),(117158,'لَْمحَةٍ','لَْمحَةٍ',0,0,0.5333,'ل000',9),(117159,'لَْمحَةٍ سَبَقَ','لَْمحَةٍ سَبَقَ',0,1,1.5,'ل000',9),(117160,'لَْمحَةٍ سَبَقَ في','لَْمحَةٍ سَبَقَ في',0,1,1.6,'ل000',9),(117161,'لُؤْلُؤٌ','لُؤْلُؤٌ',0,0,0.5333,'ل000',9),(117162,'لُؤْلُؤٌ مَكْنُونٌ','لُؤْلُؤٌ مَكْنُونٌ',0,1,1.6,'ل000',9),(117163,'لُؤْلُؤٌ مَكْنُونٌ فَاَخْدِمْنا','لُؤْلُؤٌ مَكْنُونٌ فَاَخْدِمْنا',0,1,2,'ل000',9),(117164,'لُبّي','لُبّي',0,0,0.3333,'ل000',9),(117165,'لُبّي فَيا','لُبّي فَيا',0,1,1.3333,'ل000',9),(117166,'لُبّي فَيا عَظيمَ','لُبّي فَيا عَظيمَ',0,1,1.5667,'ل000',9),(117167,'لُذْتُ','لُذْتُ',0,0,0.4,'ل000',9),(117168,'لُذْتُ لا','لُذْتُ لا',0,1,1.3,'ل000',9),(117169,'لُذْتُ لا اَلُوذُ','لُذْتُ لا اَلُوذُ',0,1,1.5667,'ل000',9),(117170,'لُزُومِ','لُزُومِ',0,0,0.4667,'ل000',9),(117171,'لُزُومِ طاعَتِكَ','لُزُومِ طاعَتِكَ',0,1,1.5333,'ل000',9),(117172,'لُزُومِ طاعَتِكَ فَاِنَّما','لُزُومِ طاعَتِكَ فَاِنَّما',0,1,1.8667,'ل000',9),(117173,'لِتَعْفُوَ','لِتَعْفُوَ',0,0,0.6667,'ل000',9),(117174,'لِتَعْفُوَ عَنّا','لِتَعْفُوَ عَنّا',0,1,1.5333,'ل000',9),(117175,'لِتَعْفُوَ عَنّا فَاَدْرِكْنا','لِتَعْفُوَ عَنّا فَاَدْرِكْنا',0,1,1.9667,'ل000',9),(117176,'لِثِقَتي','لِثِقَتي',0,0,0.5333,'ل000',9),(117177,'لِثِقَتي بِكَرَمِكَ','لِثِقَتي بِكَرَمِكَ',0,1,1.6333,'ل000',9),(117178,'لِثِقَتي بِكَرَمِكَ وَسُكُوني','لِثِقَتي بِكَرَمِكَ وَسُكُوني',0,1,1.9667,'ل000',9),(117179,'لِجَهْلي','لِجَهْلي',0,0,0.5333,'ل000',9),(117180,'لِجَهْلي وَلا','لِجَهْلي وَلا',0,1,1.4333,'ل000',9),(117181,'لِجَهْلي وَلا تَمْنَعْني','لِجَهْلي وَلا تَمْنَعْني',0,1,1.8,'ل000',9),(117182,'لِحاجَتي','لِحاجَتي',0,0,0.5333,'ل000',9),(117183,'لِحاجَتي وَاَخْلُو','لِحاجَتي وَاَخْلُو',0,1,1.6,'ل000',9),(117184,'لِحاجَتي وَاَخْلُو بِهِ','لِحاجَتي وَاَخْلُو بِهِ',0,1,1.7667,'ل000',9),(117185,'لِحَقِّكَ','لِحَقِّكَ',0,0,0.6,'ل000',9),(117186,'لِحَقِّكَ وَالْوَفاءِ','لِحَقِّكَ وَالْوَفاءِ',0,1,1.7,'ل000',9),(117187,'لِحَقِّكَ وَالْوَفاءِ بَعَهْدِكَ','لِحَقِّكَ وَالْوَفاءِ بَعَهْدِكَ',0,1,2,'ل000',9),(117188,'لِحَيِّنا','لِحَيِّنا',0,0,0.6,'ل000',9),(117189,'لِحَيِّنا وَمَيِّتِنا','لِحَيِّنا وَمَيِّتِنا',0,1,1.7,'ل000',9),(117190,'لِحَيِّنا وَمَيِّتِنا وَشاهِدِنا','لِحَيِّنا وَمَيِّتِنا وَشاهِدِنا',0,1,2,'ل000',9),(117191,'لِخُرُوجي','لِخُرُوجي',0,0,0.6,'ل000',9),(117192,'لِخُرُوجي مِنْ','لِخُرُوجي مِنْ',0,1,1.4667,'ل000',9),(117193,'لِخُرُوجي مِنْ قَبْري','لِخُرُوجي مِنْ قَبْري',0,1,1.7,'ل000',9),(117194,'لِخُُروجِ','لِخُُروجِ',0,0,0.6,'ل000',9),(117195,'لِخُُروجِ نَفْسي','لِخُُروجِ نَفْسي',0,1,1.5333,'ل000',9),(117196,'لِخُُروجِ نَفْسي اَبْكي','لِخُُروجِ نَفْسي اَبْكي',0,1,1.7667,'ل000',9),(117197,'لِدينِكَ','لِدينِكَ',0,0,0.5333,'ل000',9),(117198,'لِدينِكَ وَلا','لِدينِكَ وَلا',0,1,1.4333,'ل000',9),(117199,'لِدينِكَ وَلا تَسْتَبْدِلْ','لِدينِكَ وَلا تَسْتَبْدِلْ',0,1,1.8667,'ل000',9),(117200,'لِذَنْبِهِ','لِذَنْبِهِ',0,0,0.6667,'ل000',9),(117201,'لِذَنْبِهِ غافِراً','لِذَنْبِهِ غافِراً',0,1,1.6,'ل000',9),(117202,'لِذَنْبِهِ غافِراً غَيْرَكَ','لِذَنْبِهِ غافِراً غَيْرَكَ',0,1,1.9,'ل000',9),(117203,'لِرَحْمَتِكَ','لِرَحْمَتِكَ',0,0,0.8,'ل000',9),(117204,'لِرَحْمَتِكَ فَاَنْتَ','لِرَحْمَتِكَ فَاَنْتَ',0,1,1.7,'ل000',9),(117205,'لِرَحْمَتِكَ فَاَنْتَ اَهْلٌ','لِرَحْمَتِكَ فَاَنْتَ اَهْلٌ',0,1,1.9333,'ل000',9),(117206,'لِرَقْدَتي','لِرَقْدَتي',0,0,0.6667,'ل000',9),(117207,'لِرَقْدَتي وَلَمْ','لِرَقْدَتي وَلَمْ',0,1,1.5667,'ل000',9),(117208,'لِرَقْدَتي وَلَمْ اَفْرُشْهُ','لِرَقْدَتي وَلَمْ اَفْرُشْهُ',0,1,1.9333,'ل000',9),(117209,'لِساني اَفَبِلِساني','لِساني اَفَبِلِساني',0,1,1.6333,'ل000',9),(117210,'لِساني اَفَبِلِساني هذَا','لِساني اَفَبِلِساني هذَا',0,1,1.8,'ل000',9),(117211,'لِساني وَطاشَ','لِساني وَطاشَ',0,1,1.4333,'ل000',9),(117212,'لِساني وَطاشَ عِنْدَ','لِساني وَطاشَ عِنْدَ',0,1,1.6667,'ل000',9),(117213,'لِساني يا','لِساني يا',0,1,1.3,'ل000',9),(117214,'لِساني يا رَبِّ','لِساني يا رَبِّ',0,1,1.5,'ل000',9),(117215,'لِسُؤالِ','لِسُؤالِ',0,0,0.5333,'ل000',9),(117216,'لِسُؤالِ مُنْكَر','لِسُؤالِ مُنْكَر',0,1,1.5333,'ل000',9),(117217,'لِسُؤالِ مُنْكَر وَنَكير','لِسُؤالِ مُنْكَر وَنَكير',0,1,1.8,'ل000',9),(117218,'لِسِرِّي','لِسِرِّي',0,0,0.5333,'ل000',9),(117219,'لِسِرِّي بِغَيْرِ','لِسِرِّي بِغَيْرِ',0,1,1.5667,'ل000',9),(117220,'لِسِرِّي بِغَيْرِ شَفيعٍ','لِسِرِّي بِغَيْرِ شَفيعٍ',0,1,1.8,'ل000',9),(117221,'لِصِغَرِهِ','لِصِغَرِهِ',0,0,0.6667,'ل000',9),(117222,'لِصِغَرِهِ وَلا','لِصِغَرِهِ وَلا',0,1,1.5,'ل000',9),(117223,'لِصِغَرِهِ وَلا يَخْفى','لِصِغَرِهِ وَلا يَخْفى',0,1,1.7333,'ل000',9),(117224,'لِضيقِ','لِضيقِ',0,0,0.4,'ل000',9),(117225,'لِضيقِ لَحَدي','لِضيقِ لَحَدي',0,1,1.4333,'ل000',9),(117226,'لِضيقِ لَحَدي اَبْكي','لِضيقِ لَحَدي اَبْكي',0,1,1.6667,'ل000',9),(117227,'لِضَجْعَتي','لِضَجْعَتي',0,0,0.6667,'ل000',9),(117228,'لِضَجْعَتي وَمالي','لِضَجْعَتي وَمالي',0,1,1.5667,'ل000',9),(117229,'لِضَجْعَتي وَمالي لا','لِضَجْعَتي وَمالي لا',0,1,1.6667,'ل000',9),(117230,'لِضَعْفي','لِضَعْفي',0,0,0.5333,'ل000',9),(117231,'لِضَعْفي سَيِّدي','لِضَعْفي سَيِّدي',0,1,1.5333,'ل000',9),(117232,'لِضَعْفي سَيِّدي عَلَيْكَ','لِضَعْفي سَيِّدي عَلَيْكَ',0,1,1.8333,'ل000',9),(117233,'لِضَعْفِهِ','لِضَعْفِهِ',0,0,0.6667,'ل000',9),(117234,'لِضَعْفِهِ مُقَوِّياً','لِضَعْفِهِ مُقَوِّياً',0,1,1.7,'ل000',9),(117235,'لِضَعْفِهِ مُقَوِّياً اِلاّا','لِضَعْفِهِ مُقَوِّياً اِلاّا',0,1,1.9333,'ل000',9),(117236,'لِطاعَتِكَ','لِطاعَتِكَ',0,0,0.6667,'ل000',9),(117237,'لِطاعَتِكَ وَطاعَةِ','لِطاعَتِكَ وَطاعَةِ',0,1,1.6333,'ل000',9),(117238,'لِطاعَتِكَ وَطاعَةِ رَسُولِكَ','لِطاعَتِكَ وَطاعَةِ رَسُولِكَ',0,1,1.9667,'ل000',9),(117239,'لِظُلْمَةِ','لِظُلْمَةِ',0,0,0.6667,'ل000',9),(117240,'لِظُلْمَةِ قَبْري','لِظُلْمَةِ قَبْري',0,1,1.5667,'ل000',9),(117241,'لِظُلْمَةِ قَبْري اَبْكي','لِظُلْمَةِ قَبْري اَبْكي',0,1,1.8,'ل000',9),(117242,'لِعبادِكَ','لِعبادِكَ',0,0,0.6,'ل000',9),(117243,'لِعبادِكَ الصّالِحينَ','لِعبادِكَ الصّالِحينَ',0,1,1.7,'ل000',9),(117244,'لِعبادِكَ الصّالِحينَ وَاَعْطِني','لِعبادِكَ الصّالِحينَ وَاَعْطِني',0,1,2,'ل000',9),(117245,'لِعَظَمَتِهِ','لِعَظَمَتِهِ',0,0,0.8,'ل000',9),(117246,'لِعَظَمَتِهِ الْعُظَماءُ','لِعَظَمَتِهِ الْعُظَماءُ',0,1,1.8,'ل000',9),(117247,'لِعَظَمَتِهِ الْعُظَماءُ فَبَلَغَ','لِعَظَمَتِهِ الْعُظَماءُ فَبَلَغَ',0,1,2,'ل000',9),(117248,'لِعَفْوِكَ','لِعَفْوِكَ',0,0,0.6667,'ل000',9),(117249,'لِعَفْوِكَ عَنّي','لِعَفْوِكَ عَنّي',0,1,1.5333,'ل000',9),(117250,'لِعَفْوِكَ عَنّي بَلْ','لِعَفْوِكَ عَنّي بَلْ',0,1,1.7,'ل000',9),(117251,'لِعُقُوبَتِكَ','لِعُقُوبَتِكَ',0,0,0.8667,'ل000',9),(117252,'لِعُقُوبَتِكَ مُتَعَرِّضٌّ','لِعُقُوبَتِكَ مُتَعَرِّضٌّ',0,1,1.8667,'ل000',9),(117253,'لِعُقُوبَتِكَ مُتَعَرِّضٌّ وَلا','لِعُقُوبَتِكَ مُتَعَرِّضٌّ وَلا',0,1,2,'ل000',9),(117254,'لِعِبادَتِكَ','لِعِبادَتِكَ',0,0,0.8,'ل000',9),(117255,'لِعِبادَتِكَ وَدُعائِكَ','لِعِبادَتِكَ وَدُعائِكَ',0,1,1.7667,'ل000',9),(117256,'لِعِبادَتِكَ وَدُعائِكَ وَتِلاوَةِ','لِعِبادَتِكَ وَدُعائِكَ وَتِلاوَةِ',0,1,2,'ل000',9),(117257,'لِعِلْمِكَ','لِعِلْمِكَ',0,0,0.6667,'ل000',9),(117258,'لِعِلْمِكَ بِعاقِبَةِ','لِعِلْمِكَ بِعاقِبَةِ',0,1,1.7,'ل000',9),(117259,'لِعِلْمِكَ بِعاقِبَةِ الأُمُورِ','لِعِلْمِكَ بِعاقِبَةِ الأُمُورِ',0,1,2,'ل000',9),(117260,'لِفَقْري','لِفَقْري',0,0,0.5333,'ل000',9),(117261,'لِفَقْري وَارْحَمْني','لِفَقْري وَارْحَمْني',0,1,1.6667,'ل000',9),(117262,'لِفَقْري وَارْحَمْني لِضَعْفي','لِفَقْري وَارْحَمْني لِضَعْفي',0,1,1.9667,'ل000',9),(117263,'لِقاءِكَ','لِقاءِكَ',0,0,0.5333,'ل000',9),(117264,'لِقاءِكَ وَاَحْبِبْ','لِقاءِكَ وَاَحْبِبْ',0,1,1.6333,'ل000',9),(117265,'لِقاءِكَ وَاَحْبِبْ لِقائي','لِقاءِكَ وَاَحْبِبْ لِقائي',0,1,1.8667,'ل000',9),(117266,'لِقائي','لِقائي',0,0,0.4,'ل000',9),(117267,'لِقائي وَاجْعَلْ','لِقائي وَاجْعَلْ',0,1,1.5333,'ل000',9),(117268,'لِقائي وَاجْعَلْ لي','لِقائي وَاجْعَلْ لي',0,1,1.6333,'ل000',9),(117269,'لِقائِكَ','لِقائِكَ',0,0,0.5333,'ل000',9),(117270,'لِقائِكَ الرّاحَةَ','لِقائِكَ الرّاحَةَ',0,1,1.6,'ل000',9),(117271,'لِقائِكَ الرّاحَةَ وَالْفَرَجَ','لِقائِكَ الرّاحَةَ وَالْفَرَجَ',0,1,2,'ل000',9),(117272,'لِقائِكَ اَحْيِني','لِقائِكَ اَحْيِني',0,1,1.5667,'ل000',9),(117273,'لِقائِكَ اَحْيِني ما','لِقائِكَ اَحْيِني ما',0,1,1.6667,'ل000',9),(117274,'لِقَديمِ','لِقَديمِ',0,0,0.5333,'ل000',9),(117275,'لِقَديمِ الرَّجاءِ','لِقَديمِ الرَّجاءِ',0,1,1.6,'ل000',9),(117276,'لِقَديمِ الرَّجاءِ فيكَ','لِقَديمِ الرَّجاءِ فيكَ',0,1,1.7667,'ل000',9),(117277,'لِقِلَّةِ','لِقِلَّةِ',0,0,0.6,'ل000',9),(117278,'لِقِلَّةِ صَبْري','لِقِلَّةِ صَبْري',0,1,1.5333,'ل000',9),(117279,'لِقِلَّةِ صَبْري اَعْطِني','لِقِلَّةِ صَبْري اَعْطِني',0,1,1.8333,'ل000',9),(117280,'لِكُلِّ امْرِئٍ','لِكُلِّ امْرِئٍ',0,1,1.5,'ل000',9),(117281,'لِكُلِّ امْرِئٍ مِنْهُمْ','لِكُلِّ امْرِئٍ مِنْهُمْ',0,1,1.8,'ل000',9),(117282,'لِكُلِّ خَيْرٍ','لِكُلِّ خَيْرٍ',0,1,1.4667,'ل000',9),(117283,'لِكُلِّ خَيْرٍ اَرَدْتُ','لِكُلِّ خَيْرٍ اَرَدْتُ',0,1,1.7667,'ل000',9),(117284,'لِكُلِّ ضَيْفٍ','لِكُلِّ ضَيْفٍ',0,1,1.4667,'ل000',9),(117285,'لِكُلِّ ضَيْفٍ قِرىً','لِكُلِّ ضَيْفٍ قِرىً',0,1,1.6667,'ل000',9),(117286,'لِلآخِرَةِ','لِلآخِرَةِ',0,0,0.6667,'ل000',9),(117287,'لِلآخِرَةِ وَالدُّنْيا','لِلآخِرَةِ وَالدُّنْيا',0,1,1.7333,'ل000',9),(117288,'لِلآخِرَةِ وَالدُّنْيا allah\'ım','لِلآخِرَةِ وَالدُّنْيا allah',0,1,2,'ل450',9),(117289,'لِلإجابَةِ','لِلإجابَةِ',0,0,0.6667,'ل000',9),(117290,'لِلإجابَةِ اَهْلاً','لِلإجابَةِ اَهْلاً',0,1,1.6,'ل000',9),(117291,'لِلإجابَةِ اَهْلاً فَاَنْتَ','لِلإجابَةِ اَهْلاً فَاَنْتَ',0,1,1.9,'ل000',9),(117292,'لِلذَّنْبِ','لِلذَّنْبِ',0,0,0.6667,'ل000',9),(117293,'لِلذَّنْبِ الْعَظيمِ','لِلذَّنْبِ الْعَظيمِ',0,1,1.6667,'ل000',9),(117294,'لِلذَّنْبِ الْعَظيمِ وَاَتُوبُ','لِلذَّنْبِ الْعَظيمِ وَاَتُوبُ',0,1,2,'ل000',9),(117295,'لِلرّاجينَ','لِلرّاجينَ',0,0,0.6667,'ل000',9),(117296,'لِلرّاجينَ بِمَوْضِعِ','لِلرّاجينَ بِمَوْضِعِ',0,1,1.7,'ل000',9),(117297,'لِلرّاجينَ بِمَوْضِعِ اِجابَة','لِلرّاجينَ بِمَوْضِعِ اِجابَة',0,1,1.9667,'ل000',9),(117298,'لِلصّارِخينَ','لِلصّارِخينَ',0,0,0.8,'ل000',9),(117299,'لِلصّارِخينَ مَفْتُوحَةً','لِلصّارِخينَ مَفْتُوحَةً',0,1,1.8,'ل000',9),(117300,'لِلصّارِخينَ مَفْتُوحَةً وَاَعْلَمُ','لِلصّارِخينَ مَفْتُوحَةً وَاَعْلَمُ',0,1,2,'ل000',9),(117301,'لِلصَّلاةِ بَيْنَ','لِلصَّلاةِ بَيْنَ',0,1,1.5667,'ل000',9),(117302,'لِلصَّلاةِ بَيْنَ يَدَيْكَ','لِلصَّلاةِ بَيْنَ يَدَيْكَ',0,1,1.8667,'ل000',9),(117303,'لِلصَّوابِ','لِلصَّوابِ',0,0,0.6667,'ل000',9),(117304,'لِلصَّوابِ بِمَّنِكَ','لِلصَّوابِ بِمَّنِكَ',0,1,1.6667,'ل000',9),(117305,'لِلصَّوابِ بِمَّنِكَ وَاَيْقَنْتُ','لِلصَّوابِ بِمَّنِكَ وَاَيْقَنْتُ',0,1,2,'ل000',9),(117306,'لِلنّاسِ مِنْ','لِلنّاسِ مِنْ',0,1,1.4333,'ل000',9),(117307,'لِلنّاسِ مِنْ رَحْمَةٍ','لِلنّاسِ مِنْ رَحْمَةٍ',0,1,1.7333,'ل000',9),(117308,'لِلنَّاسِ','لِلنَّاسِ',0,0,0.6,'ل000',9),(117309,'لِلنَّاسِ وَبَيِّـنَاتٍ','لِلنَّاسِ وَبَيِّـنَاتٍ',0,1,1.7667,'ل000',9),(117310,'لِلنَّاسِ وَبَيِّـنَاتٍ مِنَ','لِلنَّاسِ وَبَيِّـنَاتٍ مِنَ',0,1,1.9333,'ل000',9),(117311,'لِلنَّاسِ وَبَيِّناتٍ','لِلنَّاسِ وَبَيِّناتٍ',0,1,1.7,'ل000',9),(117312,'لِلنَّاسِ وَبَيِّناتٍ مِنَ','لِلنَّاسِ وَبَيِّناتٍ مِنَ',0,1,1.8667,'ل000',9),(117313,'لِلَيْلَةِ','لِلَيْلَةِ',0,0,0.6667,'ل000',9),(117314,'لِلَيْلَةِ الْقَدْرِ','لِلَيْلَةِ الْقَدْرِ',0,1,1.6667,'ل000',9),(117315,'لِلَيْلَةِ الْقَدْرِ عَلى','لِلَيْلَةِ الْقَدْرِ عَلى',0,1,1.8333,'ل000',9),(117316,'لِلْحِسابِ','لِلْحِسابِ',0,0,0.6667,'ل000',9),(117317,'لِلْحِسابِ بَيْنَ','لِلْحِسابِ بَيْنَ',0,1,1.5667,'ل000',9),(117318,'لِلْحِسابِ بَيْنَ يَدَيْكَ','لِلْحِسابِ بَيْنَ يَدَيْكَ',0,1,1.8667,'ل000',9),(117319,'لِلْعَفْوِ','لِلْعَفْوِ',0,0,0.6667,'ل000',9),(117320,'لِلْعَفْوِ عَنْكَ','لِلْعَفْوِ عَنْكَ',0,1,1.5667,'ل000',9),(117321,'لِلْعَفْوِ عَنْكَ وَلا','لِلْعَفْوِ عَنْكَ وَلا',0,1,1.7333,'ل000',9),(117322,'لِلْمُؤْمِنينَ','لِلْمُؤْمِنينَ',0,0,0.9333,'ل000',9),(117323,'لِلْمُؤْمِنينَ وَالْمُؤْمِناتِ','لِلْمُؤْمِنينَ وَالْمُؤْمِناتِ',0,1,2,'ل000',9),(117324,'لِلْمُؤْمِنينَ وَالْمُؤْمِناتِ الأَحْياءِ','لِلْمُؤْمِنينَ وَالْمُؤْمِناتِ الأَحْياءِ',0,1,2,'ل000',9),(117325,'لِما اُلْهِمَ','لِما اُلْهِمَ',0,1,1.4333,'ل000',9),(117326,'لِما اُلْهِمَ قَلْبي','لِما اُلْهِمَ قَلْبي',0,1,1.6667,'ل000',9),(117327,'لِما تَشاءُ','لِما تَشاءُ',0,1,1.3667,'ل000',9),(117328,'لِما تَشاءُ اَللّـهُمَّ','لِما تَشاءُ اَللّـهُمَّ',0,1,1.7667,'ل000',9),(117329,'لِما تَشاءُ اُلطُفْ','لِما تَشاءُ اُلطُفْ',0,1,1.6333,'ل000',9),(117330,'لِما تَشاءُ تُعَذِّبُ','لِما تَشاءُ تُعَذِّبُ',0,1,1.7,'ل000',9),(117331,'لِما تُبْتُ','لِما تُبْتُ',0,1,1.3667,'ل000',9),(117332,'لِما تُبْتُ اِلَيْكَ','لِما تُبْتُ اِلَيْكَ',0,1,1.6667,'ل000',9),(117333,'لِما كَرِهْتَ','لِما كَرِهْتَ',0,1,1.4333,'ل000',9),(117334,'لِما كَرِهْتَ وَنَهَيْتَ','لِما كَرِهْتَ وَنَهَيْتَ',0,1,1.8,'ل000',9),(117335,'لِمَا','لِمَا',0,0,0.3333,'ل000',9),(117336,'لِمَا اخْتُلِفَ','لِمَا اخْتُلِفَ',0,1,1.5,'ل000',9),(117337,'لِمَا اخْتُلِفَ فيهِ','لِمَا اخْتُلِفَ فيهِ',0,1,1.6667,'ل000',9),(117338,'لِمَا انْتَهى','لِمَا انْتَهى',0,1,1.4333,'ل000',9),(117339,'لِمَا انْتَهى اِلَيَّ','لِمَا انْتَهى اِلَيَّ',0,1,1.7,'ل000',9),(117340,'لِمَنْ اَمَّلَكَ','لِمَنْ اَمَّلَكَ',0,1,1.5333,'ل000',9),(117341,'لِمَنْ اَمَّلَكَ مُباحَةً','لِمَنْ اَمَّلَكَ مُباحَةً',0,1,1.8333,'ل000',9),(117342,'لِمُوسى','لِمُوسى',0,0,0.4667,'ل000',9),(117343,'لِمُوسى اللَّيلَةَ','لِمُوسى اللَّيلَةَ',0,1,1.6,'ل000',9),(117344,'لِمُوسى اللَّيلَةَ اللَّيْلَةَ','لِمُوسى اللَّيلَةَ اللَّيْلَةَ',0,1,2,'ل000',9),(117345,'لِنَعْمائِكَ','لِنَعْمائِكَ',0,0,0.8,'ل000',9),(117346,'لِنَعْمائِكَ فَحَرَمْتَني','لِنَعْمائِكَ فَحَرَمْتَني',0,1,1.8333,'ل000',9),(117347,'لِنَعْمائِكَ فَحَرَمْتَني اَوْ','لِنَعْمائِكَ فَحَرَمْتَني اَوْ',0,1,2,'ل000',9),(117348,'لِنَفْسِكَ','لِنَفْسِكَ',0,0,0.6667,'ل000',9),(117349,'لِنَفْسِكَ وَحَجَبْتَهُمْ','لِنَفْسِكَ وَحَجَبْتَهُمْ',0,1,1.8333,'ل000',9),(117350,'لِنَفْسِكَ وَحَجَبْتَهُمْ عَنْ','لِنَفْسِكَ وَحَجَبْتَهُمْ عَنْ',0,1,2,'ل000',9),(117351,'لِنَهْتَدِيَ','لِنَهْتَدِيَ',0,0,0.8,'ل000',9),(117352,'لِنَهْتَدِيَ لَوْلا','لِنَهْتَدِيَ لَوْلا',0,1,1.6333,'ل000',9),(117353,'لِنَهْتَدِيَ لَوْلا اَنْ','لِنَهْتَدِيَ لَوْلا اَنْ',0,1,1.8,'ل000',9),(117354,'لِهذا','لِهذا',0,0,0.3333,'ل000',9),(117355,'لِهذا وَما','لِهذا وَما',0,1,1.3333,'ل000',9),(117356,'لِهذا وَما كُنّا','لِهذا وَما كُنّا',0,1,1.5333,'ل000',9),(117357,'لِهَمٍّ','لِهَمٍّ',0,0,0.4667,'ل000',9),(117358,'لِهَمٍّ لا','لِهَمٍّ لا',0,1,1.3333,'ل000',9),(117359,'لِهَمٍّ لا يُفَرِّجُهُ','لِهَمٍّ لا يُفَرِّجُهُ',0,1,1.7333,'ل000',9),(117360,'لِهَمِّهِ','لِهَمِّهِ',0,0,0.6,'ل000',9),(117361,'لِهَمِّهِ مُفَرِّجاً','لِهَمِّهِ مُفَرِّجاً',0,1,1.6667,'ل000',9),(117362,'لِوَعيدِكَ','لِوَعيدِكَ',0,0,0.6667,'ل000',9),(117363,'لِوَعيدِكَ مُتَهاوِنٌ','لِوَعيدِكَ مُتَهاوِنٌ',0,1,1.7,'ل000',9),(117364,'لِوَعيدِكَ مُتَهاوِنٌ لكِنْ','لِوَعيدِكَ مُتَهاوِنٌ لكِنْ',0,1,1.9,'ل000',9),(117365,'لِيَ التَّطَوُّلَ','لِيَ التَّطَوُّلَ',0,1,1.5667,'ل000',9),(117366,'لِيَ التَّطَوُّلَ عَلَيْكَ','لِيَ التَّطَوُّلَ عَلَيْكَ',0,1,1.8667,'ل000',9),(117367,'لِيَ الذَّنْبَ','لِيَ الذَّنْبَ',0,1,1.4667,'ل000',9),(117368,'لِيَ الذَّنْبَ الْعَظيمَ','لِيَ الذَّنْبَ الْعَظيمَ',0,1,1.8,'ل000',9),(117369,'لِيَ الذُّنُوبَ الْعِظامَ','لِيَ الذُّنُوبَ الْعِظامَ',0,1,1.8333,'ل000',9),(117370,'لِيَ النَّجاةُ','لِيَ النَّجاةُ',0,1,1.4667,'ل000',9),(117371,'لِيَ النَّجاةُ وَلا','لِيَ النَّجاةُ وَلا',0,1,1.6333,'ل000',9),(117372,'لِيَ الْخَيْرُ','لِيَ الْخَيْرُ',0,1,1.4667,'ل000',9),(117373,'لِيَ الْخَيْرُ يا','لِيَ الْخَيْرُ يا',0,1,1.5667,'ل000',9),(117374,'لِيَحْقِنُوا','لِيَحْقِنُوا',0,0,0.8,'ل000',9),(117375,'لِيَحْقِنُوا بِهِ','لِيَحْقِنُوا بِهِ',0,1,1.5667,'ل000',9),(117376,'لِيَحْقِنُوا بِهِ دِماءَهُمْ','لِيَحْقِنُوا بِهِ دِماءَهُمْ',0,1,1.9333,'ل000',9),(117377,'لِيَوْمِ','لِيَوْمِ',0,0,0.5333,'ل000',9),(117378,'لِيَوْمِ فاقَتي','لِيَوْمِ فاقَتي',0,1,1.5,'ل000',9),(117379,'لِيَوْمِ فاقَتي اَلْحَمْدُ','لِيَوْمِ فاقَتي اَلْحَمْدُ',0,1,1.8667,'ل000',9),(117380,'لُِمحَمَّدٍ','لُِمحَمَّدٍ',0,0,0.7333,'ل000',9),(117381,'لُِمحَمَّدٍ وَلاَِبْرارِ','لُِمحَمَّدٍ وَلاَِبْرارِ',0,1,1.8,'ل000',9),(117382,'لُِمحَمَّدٍ وَلاَِبْرارِ عِتْرَتِهِ','لُِمحَمَّدٍ وَلاَِبْرارِ عِتْرَتِهِ',0,1,2,'ل000',9),(117383,'ما أهَمَّي','ما أهَمَّي',0,1,1.3333,'م000',9),(117384,'ما أهَمَّي وَاسْتَجِبْ','ما أهَمَّي وَاسْتَجِبْ',0,1,1.7333,'م000',9),(117385,'ما اَبْقَيْتَني في','ما اَبْقَيْتَني في',0,1,1.6,'م000',9),(117386,'ما اَبْقَيْتَني يا','ما اَبْقَيْتَني يا',0,1,1.6,'م000',9),(117387,'ما اَبْلَيْتَ','ما اَبْلَيْتَ',0,1,1.4333,'م000',9),(117388,'ما اَبْلَيْتَ وَاَوْلَيْتَ','ما اَبْلَيْتَ وَاَوْلَيْتَ',0,1,1.8667,'م000',9),(117389,'ما اَحْصى','ما اَحْصى',0,1,1.3,'م000',9),(117390,'ما اَحْصى كِتابُكَ','ما اَحْصى كِتابُكَ',0,1,1.6,'م000',9),(117391,'ما اَحْلَمَكَ','ما اَحْلَمَكَ',0,1,1.4333,'م000',9),(117392,'ما اَحْلَمَكَ وَاَعْظَمَكَ','ما اَحْلَمَكَ وَاَعْظَمَكَ',0,1,1.8667,'م000',9),(117393,'ما اَحْيَيْتَني','ما اَحْيَيْتَني',0,1,1.5,'م000',9),(117394,'ما اَحْيَيْتَني عَلَيْهِ','ما اَحْيَيْتَني عَلَيْهِ',0,1,1.8,'م000',9),(117395,'ما اَخافُ','ما اَخافُ',0,1,1.3,'م000',13),(117396,'ما اَخافُ بَلِيَّتَهُ','ما اَخافُ بَلِيَّتَهُ',0,1,1.7,'م000',9),(117397,'ما اَخافُ تَعْسيرَهُ','ما اَخافُ تَعْسيرَهُ',0,1,1.6667,'م000',9),(117398,'ما اَخافُ حُزونَتَهُ','ما اَخافُ حُزونَتَهُ',0,1,1.6667,'م000',9),(117399,'ما اَخافُ ضَيقَهُ','ما اَخافُ ضَيقَهُ',0,1,1.5667,'م000',9),(117400,'ما اَخافُ هَمَّهُ','ما اَخافُ هَمَّهُ',0,1,1.5667,'م000',9),(117401,'ما اَذِنْتَ','ما اَذِنْتَ',0,1,1.3667,'م000',9),(117402,'ما اَذِنْتَ لي','ما اَذِنْتَ لي',0,1,1.4667,'م000',9),(117403,'ما اَرْجُو','ما اَرْجُو',0,1,1.3333,'م000',9),(117404,'ما اَرْجُو مِنْ','ما اَرْجُو مِنْ',0,1,1.5,'م000',9),(117405,'ما اَعْطَيْتَني','ما اَعْطَيْتَني',0,1,1.5,'م000',9),(117406,'ما اَعْطَيْتَني وَثَبِّتْني','ما اَعْطَيْتَني وَثَبِّتْني',0,1,1.9,'م000',9),(117407,'ما اَقُولُ','ما اَقُولُ',0,1,1.3333,'م000',9),(117408,'ما اَقُولُ فَقَدْ','ما اَقُولُ فَقَدْ',0,1,1.5667,'م000',9),(117409,'ما اَكْرَهُ','ما اَكْرَهُ',0,1,1.3667,'م000',9),(117410,'ما اَكْرَهُ وَاَحْذَرُ','ما اَكْرَهُ وَاَحْذَرُ',0,1,1.7333,'م000',9),(117411,'ما اَمَّلُوا','ما اَمَّلُوا',0,1,1.4,'م000',9),(117412,'ما اَمَّلُوا َوَإنّا','ما اَمَّلُوا َوَإنّا',0,1,1.6667,'م000',9),(117413,'ما اَمَّلْنا','ما اَمَّلْنا',0,1,1.4,'م000',9),(117414,'ما اَمَّلْنا وَثَبِّتْ','ما اَمَّلْنا وَثَبِّتْ',0,1,1.7333,'م000',9),(117415,'ما اَنْتَ اَلْحَمْدُ','ما اَنْتَ اَلْحَمْدُ',0,1,1.6667,'م000',9),(117416,'ما اَنْتَ مَسْؤُولٌ','ما اَنْتَ مَسْؤُولٌ',0,1,1.6333,'م000',9),(117417,'ما اَنْعَمْتَ','ما اَنْعَمْتَ',0,1,1.4333,'م000',9),(117418,'ما اَنْعَمْتَ بِهِ','ما اَنْعَمْتَ بِهِ',0,1,1.6,'م000',9),(117419,'ما اَهَمَّني','ما اَهَمَّني',0,1,1.4,'م000',9),(117420,'ما اَهَمَّني مِنْ','ما اَهَمَّني مِنْ',0,1,1.5667,'م000',9),(117421,'ما بَرِحْتُ','ما بَرِحْتُ',0,1,1.3667,'م000',9),(117422,'ما بَرِحْتُ مِنْ','ما بَرِحْتُ مِنْ',0,1,1.5333,'م000',9),(117423,'ما بِهِ','ما بِهِ',0,1,1.2333,'م000',9),(117424,'ما بِهِ سَتَرْتَني','ما بِهِ سَتَرْتَني',0,1,1.6,'م000',9),(117425,'ما تَحْتَ','ما تَحْتَ',0,1,1.3,'م000',9),(117426,'ما تَحْتَ سَبْعِ','ما تَحْتَ سَبْعِ',0,1,1.5333,'م000',9),(117427,'ما تَحْمِلُ','ما تَحْمِلُ',0,1,1.3667,'م000',9),(117428,'ما تَحْمِلُ كُلُّ','ما تَحْمِلُ كُلُّ',0,1,1.5667,'م000',9),(117429,'ما تَشاءُ وَلا','ما تَشاءُ وَلا',0,1,1.4667,'م000',9),(117430,'ما تَقْسِمُهُ','ما تَقْسِمُهُ',0,1,1.4333,'م000',9),(117431,'ما تَقْسِمُهُ لِعبادِكَ','ما تَقْسِمُهُ لِعبادِكَ',0,1,1.7667,'م000',9),(117432,'ما تَكْرَهُ','ما تَكْرَهُ',0,1,1.3667,'م000',9),(117433,'ما تَكْرَهُ جُودُكَ','ما تَكْرَهُ جُودُكَ',0,1,1.6333,'م000',9),(117434,'ما تَنْشُرُ','ما تَنْشُرُ',0,1,1.3667,'م000',9),(117435,'ما تَنْشُرُ اَمْ','ما تَنْشُرُ اَمْ',0,1,1.5333,'م000',9),(117436,'ما تَنْقُصُ','ما تَنْقُصُ',0,1,1.3667,'م000',9),(117437,'ما تَنْقُصُ الاَرْضُ','ما تَنْقُصُ الاَرْضُ',0,1,1.6667,'م000',9),(117438,'ما تُعْطي','ما تُعْطي',0,1,1.3,'م000',9),(117439,'ما تُعْطي اَحَداً','ما تُعْطي اَحَداً',0,1,1.5667,'م000',9),(117440,'ما تُعْطي اَوْلِياءَكَ','ما تُعْطي اَوْلِياءَكَ',0,1,1.7333,'م000',9),(117441,'ما تُعْطِي','ما تُعْطِي',0,1,1.3333,'م000',9),(117442,'ما تُعْطِي الْخَلائِقَ','ما تُعْطِي الْخَلائِقَ',0,1,1.7333,'م000',9),(117443,'ما جَزَيْتَ','ما جَزَيْتَ',0,1,1.3667,'م000',9),(117444,'ما جَزَيْتَ نَبِيّاً','ما جَزَيْتَ نَبِيّاً',0,1,1.6667,'م000',9),(117445,'ما خَفِيَ','ما خَفِيَ',0,1,1.3,'م000',9),(117446,'ما خَفِيَ عَلَى','ما خَفِيَ عَلَى',0,1,1.5,'م000',9),(117447,'ما رَزَقْتَ','ما رَزَقْتَ',0,1,1.3667,'م000',9),(117448,'ما رَزَقْتَ اَحَداً','ما رَزَقْتَ اَحَداً',0,1,1.6333,'م000',9),(117449,'ما رَزَقْتَني','ما رَزَقْتَني',0,1,1.4333,'م000',9),(117450,'ما رَزَقْتَني مِنَ','ما رَزَقْتَني مِنَ',0,1,1.6,'م000',9),(117451,'ما سَأَلَكَ','ما سَأَلَكَ',0,1,1.3667,'م000',9),(117452,'ما سَأَلَكَ مِنْهُ','ما سَأَلَكَ مِنْهُ',0,1,1.6,'م000',9),(117453,'ما سَأَلَكَ وَاَفْضَلَ','ما سَأَلَكَ وَاَفْضَلَ',0,1,1.7333,'م000',9),(117454,'ما سَأَلْتُكَ','ما سَأَلْتُكَ',0,1,1.4333,'م000',9),(117455,'ما سَأَلْتُكَ وَتَزيدَني','ما سَأَلْتُكَ وَتَزيدَني',0,1,1.8,'م000',9),(117456,'ما سَأَلْتُكَ وَزِدْني','ما سَأَلْتُكَ وَزِدْني',0,1,1.7333,'م000',9),(117457,'ما سَلَفَ','ما سَلَفَ',0,1,1.3,'م000',9),(117458,'ما سَلَفَ مِنْ','ما سَلَفَ مِنْ',0,1,1.4667,'م000',9),(117459,'ما سُئِلْتَ','ما سُئِلْتَ',0,1,1.3667,'م000',9),(117460,'ما سُئِلْتَ لَهُ','ما سُئِلْتَ لَهُ',0,1,1.5333,'م000',9),(117461,'ما شاءَ','ما شاءَ',0,1,1.2333,'م000',9),(117462,'ما شاءَ اللهُ','ما شاءَ اللهُ',0,1,1.4333,'م000',9),(117463,'ما صَلَّيْتَ','ما صَلَّيْتَ',0,1,1.4,'م000',9),(117464,'ما صَلَّيْتَ عَلى','ما صَلَّيْتَ عَلى',0,1,1.5667,'م000',9),(117465,'ما صَلَّيْتَ وَبارَكْتَ','ما صَلَّيْتَ وَبارَكْتَ',0,1,1.7667,'م000',9),(117466,'ما ظَهَرَ','ما ظَهَرَ',0,1,1.3,'م000',9),(117467,'ما ظَهَرَ مِنْها','ما ظَهَرَ مِنْها',0,1,1.5333,'م000',9),(117468,'ما عَرَّفْتَنا','ما عَرَّفْتَنا',0,1,1.4667,'م000',9),(117469,'ما عَرَّفْتَنا مِن','ما عَرَّفْتَنا مِن',0,1,1.6,'م000',9),(117470,'ما عَلِمْتُ','ما عَلِمْتُ',0,1,1.3667,'م000',9),(117471,'ما عَلِمْتُ مِنْهُ','ما عَلِمْتُ مِنْهُ',0,1,1.6,'م000',9),(117472,'ما عِنْدَكَ وَاَيُّ','ما عِنْدَكَ وَاَيُّ',0,1,1.6333,'م000',9),(117473,'ما عِنْدَنا','ما عِنْدَنا',0,1,1.3667,'م000',9),(117474,'ما عِنْدَنا بِجَميلِ','ما عِنْدَنا بِجَميلِ',0,1,1.6667,'م000',9),(117475,'ما في','ما في',0,1,1.1667,'م000',9),(117476,'ما في اَصْلِهِ','ما في اَصْلِهِ',0,1,1.4667,'م000',9),(117477,'ما في اَيْدي','ما في اَيْدي',0,1,1.4,'م000',9),(117478,'ما في ظُلُماتِ','ما في ظُلُماتِ',0,1,1.4667,'م000',9),(117479,'ما في قَلْبِهِ','ما في قَلْبِهِ',0,1,1.4667,'م000',9),(117480,'ما فيهِ','ما فيهِ',0,1,1.2333,'م000',9),(117481,'ما فيهِ وَلا','ما فيهِ وَلا',0,1,1.4,'م000',9),(117482,'ما فَعَلْتُهُ','ما فَعَلْتُهُ',0,1,1.4333,'م000',9),(117483,'ما فَعَلْتُهُ وَلَوْ','ما فَعَلْتُهُ وَلَوْ',0,1,1.6667,'م000',9),(117484,'ما فِي','ما فِي',0,1,1.2,'م000',9),(117485,'ما فِي السَّماواتِ','ما فِي السَّماواتِ',0,1,1.6,'م000',9),(117486,'ما فِي الْبَرِّ','ما فِي الْبَرِّ',0,1,1.5,'م000',9),(117487,'ما قَطَعْتُ','ما قَطَعْتُ',0,1,1.3667,'م000',9),(117488,'ما قَطَعْتُ رَجائي','ما قَطَعْتُ رَجائي',0,1,1.6,'م000',9),(117489,'ما كانَ','ما كانَ',0,1,1.2333,'م000',9),(117490,'ما كانَ مِنْ','ما كانَ مِنْ',0,1,1.4,'م000',9),(117491,'ما كَتَبْتَ','ما كَتَبْتَ',0,1,1.3667,'م000',9),(117492,'ما كَتَبْتَ لي','ما كَتَبْتَ لي',0,1,1.4667,'م000',9),(117493,'ما لا','ما لا',0,1,1.1667,'م000',15),(117494,'ما لا اَسْتَحِقُّ','ما لا اَسْتَحِقُّ',0,1,1.5667,'م000',9),(117495,'ما لا اَسْتَوْجِبُهُ','ما لا اَسْتَوْجِبُهُ',0,1,1.6667,'م000',9),(117496,'ما لا طاقَةَ','ما لا طاقَةَ',0,1,1.4,'م000',9),(117497,'ما لَيْسَ','ما لَيْسَ',0,1,1.3,'م000',9),(117498,'ما لَيْسَ لَكَ','ما لَيْسَ لَكَ',0,1,1.4667,'م000',9),(117499,'ما مَلَكَتْ','ما مَلَكَتْ',0,1,1.3667,'م000',9),(117500,'ما مَلَكَتْ اَيْمانُنا','ما مَلَكَتْ اَيْمانُنا',0,1,1.7333,'م000',9),(117501,'ما مِنْهُ','ما مِنْهُ',0,1,1.3,'م000',9),(117502,'ما مِنْهُ نَجَّيْتَ','ما مِنْهُ نَجَّيْتَ',0,1,1.6333,'م000',9),(117503,'ما نَسْتَوْجِبُ','ما نَسْتَوْجِبُ',0,1,1.5,'م000',9),(117504,'ما نَسْتَوْجِبُ بِاَعْمالِنا','ما نَسْتَوْجِبُ بِاَعْمالِنا',0,1,1.9333,'م000',9),(117505,'ما نَشْكُرُ','ما نَشْكُرُ',0,1,1.3667,'م000',9),(117506,'ما نَشْكُرُ اَجَميلَ','ما نَشْكُرُ اَجَميلَ',0,1,1.6667,'م000',9),(117507,'ما نَقُولُ','ما نَقُولُ',0,1,1.3333,'م000',9),(117508,'ما نَقُولُ اَللّـهُمَّ','ما نَقُولُ اَللّـهُمَّ',0,1,1.7333,'م000',9),(117509,'ما نَقُولُ وَاللهُ','ما نَقُولُ وَاللهُ',0,1,1.6,'م000',9),(117510,'ما نَقَّيْتَ','ما نَقَّيْتَ',0,1,1.4,'م000',9),(117511,'ما نَقَّيْتَ مِنَ','ما نَقَّيْتَ مِنَ',0,1,1.5667,'م000',9),(117512,'ما وَسِعَهُمْ','ما وَسِعَهُمْ',0,1,1.4333,'م000',9),(117513,'ما وَسِعَهُمْ مِنْ','ما وَسِعَهُمْ مِنْ',0,1,1.6,'م000',9),(117514,'ما وَعَدْتَ','ما وَعَدْتَ',0,1,1.3667,'م000',9),(117515,'ما وَعَدْتَ مِنَ','ما وَعَدْتَ مِنَ',0,1,1.5333,'م000',9),(117516,'ما وَعَدْتَني وَتُقيلَ','ما وَعَدْتَني وَتُقيلَ',0,1,1.7333,'م000',9),(117517,'ما يَشاءُ اَلْحَمْدُ','ما يَشاءُ اَلْحَمْدُ',0,1,1.6667,'م000',9),(117518,'ما يَشاءُ اِلى','ما يَشاءُ اِلى',0,1,1.4667,'م000',9),(117519,'ما يَشاءُ اِنَّ','ما يَشاءُ اِنَّ',0,1,1.5,'م000',9),(117520,'ما يَشاءُ غَيْرُكَ','ما يَشاءُ غَيْرُكَ',0,1,1.6,'م000',9),(117521,'ما يَفْتَحِ','ما يَفْتَحِ',0,1,1.3667,'م000',9),(117522,'ما يَفْتَحِ اللهُ','ما يَفْتَحِ اللهُ',0,1,1.5667,'م000',9),(117523,'ما يَكُونُ','ما يَكُونُ',0,1,1.3333,'م000',9),(117524,'ما يَكُونُ مَصيري','ما يَكُونُ مَصيري',0,1,1.5667,'م000',9),(117525,'ما يَكُونُ مِنْ','ما يَكُونُ مِنْ',0,1,1.5,'م000',9),(117526,'ما يَلِجُ','ما يَلِجُ',0,1,1.3,'م000',9),(117527,'ما يَلِجُ فِى','ما يَلِجُ فِى',0,1,1.4333,'م000',9),(117528,'ما يَلِجُ فِي','ما يَلِجُ فِي',0,1,1.4333,'م000',9),(117529,'ما يَنْزِلُ','ما يَنْزِلُ',0,1,1.3667,'م000',9),(117530,'ما يَنْزِلُ مِنَ','ما يَنْزِلُ مِنَ',0,1,1.5333,'م000',9),(117531,'ما يُرى','ما يُرى',0,1,1.2333,'م000',9),(117532,'ما يُرى وَما','ما يُرى وَما',0,1,1.4,'م000',9),(117533,'ما يُريدُ','ما يُريدُ',0,1,1.3,'م000',9),(117534,'ما يُريدُ اَلْحَمْدُ','ما يُريدُ اَلْحَمْدُ',0,1,1.6667,'م000',9),(117535,'ما يُرْضيكَ','ما يُرْضيكَ',0,1,1.3667,'م000',13),(117536,'ما يُرْضيكَ عَنّي','ما يُرْضيكَ عَنّي',0,1,1.5667,'م000',9),(117537,'ماضِيَةٌ','ماضِيَةٌ',0,0,0.5333,'م000',9),(117538,'ماضِيَةٌ اَللّـهُمَّ','ماضِيَةٌ اَللّـهُمَّ',0,1,1.6667,'م000',9),(117539,'ماضِيَةٌ اَللّـهُمَّ اِنّي','ماضِيَةٌ اَللّـهُمَّ اِنّي',0,1,1.8667,'م000',9),(117540,'مالي','مالي',0,0,0.2667,'م000',9),(117541,'مالي كُلَّما','مالي كُلَّما',0,1,1.4,'م000',9),(117542,'مالي كُلَّما قُلْتُ','مالي كُلَّما قُلْتُ',0,1,1.6333,'م000',9),(117543,'مالِكٍ','مالِكٍ',0,0,0.4,'م000',9),(117544,'مالِكٍ خازِنِ','مالِكٍ خازِنِ',0,1,1.4333,'م000',9),(117545,'مالِكٍ خازِنِ النّارِ','مالِكٍ خازِنِ النّارِ',0,1,1.7,'م000',9),(117546,'مالِكِ','مالِكِ',0,0,0.4,'م000',9),(117547,'مالِكِ الْمُلْكِ','مالِكِ الْمُلْكِ',0,1,1.5333,'م000',9),(117548,'مالِكِ الْمُلْكِ تُؤْتِى','مالِكِ الْمُلْكِ تُؤْتِى',0,1,1.8,'م000',9),(117549,'مالِكِ الْمُلْكِ مُجْرِي','مالِكِ الْمُلْكِ مُجْرِي',0,1,1.8,'م000',9),(117550,'منْ','منْ',0,0,0.2,'م000',9),(117551,'منْ سَأَلَ','منْ سَأَلَ',0,1,1.3333,'م000',9),(117552,'منْ سَأَلَ الْعَبْدُ','منْ سَأَلَ الْعَبْدُ',0,1,1.6667,'م000',9),(117553,'مَا','مَا',0,0,0.2,'م000',15),(117554,'مَا اسْتَعْمَرْتَني','مَا اسْتَعْمَرْتَني',0,1,1.6333,'م000',9),(117555,'مَا اسْتَعْمَرْتَني وَاجْعَلْني','مَا اسْتَعْمَرْتَني وَاجْعَلْني',0,1,2,'م000',9),(117556,'مَبْرُورَةً','مَبْرُورَةً',0,0,0.7333,'م000',9),(117557,'مَبْرُورَةً مُتَقبَّلَةً','مَبْرُورَةً مُتَقبَّلَةً',0,1,1.8,'م000',9),(117558,'مَبْرُورَةً مُتَقبَّلَةً زاكِيَةً','مَبْرُورَةً مُتَقبَّلَةً زاكِيَةً',0,1,2,'م000',9),(117559,'مَثْنى','مَثْنى',0,0,0.4,'م000',9),(117560,'مَثْنى وَثُلاثَ','مَثْنى وَثُلاثَ',0,1,1.5,'م000',9),(117561,'مَثْنى وَثُلاثَ وَرُباعَ','مَثْنى وَثُلاثَ وَرُباعَ',0,1,1.8,'م000',9),(117562,'مَجالِسِ','مَجالِسِ',0,0,0.5333,'م000',9),(117563,'مَجالِسِ التَّوّابينَ','مَجالِسِ التَّوّابينَ',0,1,1.7,'م000',9),(117564,'مَجالِسِ التَّوّابينَ مَجْلِسي','مَجالِسِ التَّوّابينَ مَجْلِسي',0,1,2,'م000',9),(117565,'مَجالِسِ الْبَطّالينَ','مَجالِسِ الْبَطّالينَ',0,1,1.7,'م000',9),(117566,'مَجالِسِ الْبَطّالينَ فَبَيْني','مَجالِسِ الْبَطّالينَ فَبَيْني',0,1,2,'م000',9),(117567,'مَجالِسِ الْعُلَماءِ','مَجالِسِ الْعُلَماءِ',0,1,1.6667,'م000',9),(117568,'مَجيدٌ','مَجيدٌ',0,0,0.4,'م000',9),(117569,'مَجيدٌ اَللّـهُمَّ','مَجيدٌ اَللّـهُمَّ',0,1,1.6,'م000',9),(117570,'مَجيدٌ اَللّـهُمَّ ارْحَمْ','مَجيدٌ اَللّـهُمَّ ارْحَمْ',0,1,1.8667,'م000',9),(117571,'مَجيدٌ اَللّـهُمَّ سَلِّمْ','مَجيدٌ اَللّـهُمَّ سَلِّمْ',0,1,1.8667,'م000',9),(117572,'مَجْدُهُ','مَجْدُهُ',0,0,0.5333,'م000',9),(117573,'مَجْدُهُ الْباسِطِ','مَجْدُهُ الْباسِطِ',0,1,1.6,'م000',9),(117574,'مَجْدُهُ الْباسِطِ بِالْجُودِ','مَجْدُهُ الْباسِطِ بِالْجُودِ',0,1,1.9667,'م000',9),(117575,'مَجْلِساً','مَجْلِساً',0,0,0.6,'م000',9),(117576,'مَجْلِساً وَأفْسَحَهُمْ','مَجْلِساً وَأفْسَحَهُمْ',0,1,1.7667,'م000',9),(117577,'مَجْلِساً وَأفْسَحَهُمْ فِي','مَجْلِساً وَأفْسَحَهُمْ فِي',0,1,1.9,'م000',9),(117578,'مَجْلِسي','مَجْلِسي',0,0,0.5333,'م000',9),(117579,'مَجْلِسي عَرَضَتْ','مَجْلِسي عَرَضَتْ',0,1,1.5667,'م000',9),(117580,'مَجْلِسي عَرَضَتْ لي','مَجْلِسي عَرَضَتْ لي',0,1,1.6667,'م000',9),(117581,'مَجْلِسي وَثَوابَ','مَجْلِسي وَثَوابَ',0,1,1.5667,'م000',9),(117582,'مَجْلِسي وَثَوابَ مَنْطِقي','مَجْلِسي وَثَوابَ مَنْطِقي',0,1,1.8667,'م000',9),(117583,'مَحارِمَكَ','مَحارِمَكَ',0,0,0.6667,'م000',9),(117584,'مَحارِمَكَ حَتّى','مَحارِمَكَ حَتّى',0,1,1.5333,'م000',9),(117585,'مَحارِمَكَ حَتّى لايَكُونَ','مَحارِمَكَ حَتّى لايَكُونَ',0,1,1.8667,'م000',9),(117586,'مَحارِمِكَ','مَحارِمِكَ',0,0,0.6667,'م000',9),(117587,'مَحارِمِكَ مَعَ','مَحارِمِكَ مَعَ',0,1,1.5,'م000',9),(117588,'مَحارِمِكَ مَعَ صالِحِ','مَحارِمِكَ مَعَ صالِحِ',0,1,1.7333,'م000',9),(117589,'مَحارِمِكَ مَعْرِفَتي','مَحارِمِكَ مَعْرِفَتي',0,1,1.7,'م000',9),(117590,'مَحارِمِكَ مَعْرِفَتي بِسِعَةِ','مَحارِمِكَ مَعْرِفَتي بِسِعَةِ',0,1,2,'م000',9),(117591,'مَحامِدِهِ','مَحامِدِهِ',0,0,0.6667,'م000',9),(117592,'مَحامِدِهِ كُلِّهَا','مَحامِدِهِ كُلِّهَا',0,1,1.6333,'م000',9),(117593,'مَحامِدِهِ كُلِّهَا عَلى','مَحامِدِهِ كُلِّهَا عَلى',0,1,1.8,'م000',9),(117594,'مَحَبَّتي','مَحَبَّتي',0,0,0.6,'م000',9),(117595,'مَحَبَّتي وَاِلَيْكَ','مَحَبَّتي وَاِلَيْكَ',0,1,1.6667,'م000',9),(117596,'مَحَبَّتي وَاِلَيْكَ اَلْقَيْتُ','مَحَبَّتي وَاِلَيْكَ اَلْقَيْتُ',0,1,2,'م000',9),(117597,'مَحْموُلاً','مَحْموُلاً',0,0,0.6667,'م000',9),(117598,'مَحْموُلاً قَدْ','مَحْموُلاً قَدْ',0,1,1.5,'م000',9),(117599,'مَحْموُلاً قَدْ تَناوَلَ','مَحْموُلاً قَدْ تَناوَلَ',0,1,1.8,'م000',9),(117600,'مَحْمُوداً','مَحْمُوداً',0,0,0.6667,'م000',9),(117601,'مَحْمُوداً يَغْبِطُهُ','مَحْمُوداً يَغْبِطُهُ',0,1,1.7,'م000',9),(117602,'مَحْمُوداً يَغْبِطُهُ بِهِ','مَحْمُوداً يَغْبِطُهُ بِهِ',0,1,1.8667,'م000',9),(117603,'مَخافَةَ','مَخافَةَ',0,0,0.5333,'م000',9),(117604,'مَخافَةَ اَحَدٍ','مَخافَةَ اَحَدٍ',0,1,1.5,'م000',9),(117605,'مَخافَةَ اَحَدٍ مِنَ','مَخافَةَ اَحَدٍ مِنَ',0,1,1.6667,'م000',9),(117606,'مَخُوفَةٍ','مَخُوفَةٍ',0,0,0.6,'م000',9),(117607,'مَخُوفَةٍ قَدْ','مَخُوفَةٍ قَدْ',0,1,1.4667,'م000',9),(117608,'مَخُوفَةٍ قَدْ كَفاني','مَخُوفَةٍ قَدْ كَفاني',0,1,1.7,'م000',9),(117609,'مَدينٍ','مَدينٍ',0,0,0.4,'م000',9),(117610,'مَدينٍ اَللّـهُمَّ','مَدينٍ اَللّـهُمَّ',0,1,1.6,'م000',9),(117611,'مَدينٍ اَللّـهُمَّ فَرِّجْ','مَدينٍ اَللّـهُمَّ فَرِّجْ',0,1,1.8667,'م000',9),(117612,'مَدَدْتُ','مَدَدْتُ',0,0,0.5333,'م000',9),(117613,'مَدَدْتُ رَهْبَتي','مَدَدْتُ رَهْبَتي',0,1,1.5667,'م000',9),(117614,'مَدَدْتُ رَهْبَتي يا','مَدَدْتُ رَهْبَتي يا',0,1,1.6667,'م000',9),(117615,'مَريضٍ','مَريضٍ',0,0,0.4,'م000',9),(117616,'مَريضٍ اللّهُمَّ','مَريضٍ اللّهُمَّ',0,1,1.5333,'م000',9),(117617,'مَريضٍ اللّهُمَّ سُدَّ','مَريضٍ اللّهُمَّ سُدَّ',0,1,1.7333,'م000',9),(117618,'مَرَضٍ','مَرَضٍ',0,0,0.4,'م000',9),(117619,'مَرَضٍ وَلا','مَرَضٍ وَلا',0,1,1.3667,'م000',9),(117620,'مَرَّةً','مَرَّةً',0,0,0.4667,'م000',9),(117621,'مَرَّةً عَنْ','مَرَّةً عَنْ',0,1,1.4,'م000',9),(117622,'مَرَّةً عَنْ يَميني','مَرَّةً عَنْ يَميني',0,1,1.6333,'م000',9),(117623,'مَسائِلِكَ','مَسائِلِكَ',0,0,0.6667,'م000',9),(117624,'مَسائِلِكَ اِلَيْكَ','مَسائِلِكَ اِلَيْكَ',0,1,1.6333,'م000',9),(117625,'مَسائِلِكَ اِلَيْكَ حَبيبَةٌ','مَسائِلِكَ اِلَيْكَ حَبيبَةٌ',0,1,1.9333,'م000',9),(117626,'مَسائِلِكَ بِاَحَبِّها','مَسائِلِكَ بِاَحَبِّها',0,1,1.7333,'م000',9),(117627,'مَسائِلِكَ بِاَحَبِّها اِلَيْكَ','مَسائِلِكَ بِاَحَبِّها اِلَيْكَ',0,1,2,'م000',9),(117628,'مَسْأَلَتِكَ','مَسْأَلَتِكَ',0,0,0.8,'م000',9),(117629,'مَسْأَلَتِكَ مَعَ','مَسْأَلَتِكَ مَعَ',0,1,1.5667,'م000',9),(117630,'مَسْأَلَتِكَ مَعَ اِتْياني','مَسْأَلَتِكَ مَعَ اِتْياني',0,1,1.8667,'م000',9),(117631,'مَسْأَلَتِكَ وَرَحِمْتَني','مَسْأَلَتِكَ وَرَحِمْتَني',0,1,1.8333,'م000',9),(117632,'مَسْأَلَتِكَ وَرَحِمْتَني بِهِ','مَسْأَلَتِكَ وَرَحِمْتَني بِهِ',0,1,2,'م000',9),(117633,'مَسْؤُولٌ','مَسْؤُولٌ',0,0,0.6,'م000',9),(117634,'مَسْؤُولٌ لَهُ','مَسْؤُولٌ لَهُ',0,1,1.4667,'م000',9),(117635,'مَسْؤُولٌ لَهُ اِلى','مَسْؤُولٌ لَهُ اِلى',0,1,1.6333,'م000',9),(117636,'مَشِيَّتِكَ','مَشِيَّتِكَ',0,0,0.7333,'م000',9),(117637,'مَشِيَّتِكَ بِاَمْضاها','مَشِيَّتِكَ بِاَمْضاها',0,1,1.7333,'م000',9),(117638,'مَشِيَّتِكَ بِاَمْضاها وَكُلُّ','مَشِيَّتِكَ بِاَمْضاها وَكُلُّ',0,1,2,'م000',9),(117639,'مَشِيَّتِكَ ماضِيَةٌ','مَشِيَّتِكَ ماضِيَةٌ',0,1,1.6667,'م000',9),(117640,'مَشِيَّتِكَ ماضِيَةٌ اَللّـهُمَّ','مَشِيَّتِكَ ماضِيَةٌ اَللّـهُمَّ',0,1,2,'م000',9),(117641,'مَشْكُوراً وَذَنْبي','مَشْكُوراً وَذَنْبي',0,1,1.6333,'م000',13),(117642,'مَشْكُوراً وَذَنْبي فيهِ','مَشْكُوراً وَذَنْبي فيهِ',0,1,1.8,'م000',13),(117643,'مَصيري','مَصيري',0,0,0.4,'م000',9),(117644,'مَصيري وَاَرى','مَصيري وَاَرى',0,1,1.4333,'م000',9),(117645,'مَصيري وَاَرى نَفْسي','مَصيري وَاَرى نَفْسي',0,1,1.6667,'م000',9),(117646,'مَضى وَاجْعَلْني','مَضى وَاجْعَلْني',0,1,1.5333,'م000',9),(117647,'مَضى وَاجْعَلْني مِنْ','مَضى وَاجْعَلْني مِنْ',0,1,1.7,'م000',9),(117648,'مَعاصيكَ','مَعاصيكَ',0,0,0.5333,'م000',9),(117649,'مَعاصيكَ وَبَيِّضْ','مَعاصيكَ وَبَيِّضْ',0,1,1.6,'م000',9),(117650,'مَعاصيكَ وَبَيِّضْ وَجْهي','مَعاصيكَ وَبَيِّضْ وَجْهي',0,1,1.8333,'م000',9),(117651,'مَعاصِي','مَعاصِي',0,0,0.4667,'م000',9),(117652,'مَعاصِي الْجَليلِ','مَعاصِي الْجَليلِ',0,1,1.5667,'م000',9),(117653,'مَعاصِي الْجَليلِ الرُّشا','مَعاصِي الْجَليلِ الرُّشا',0,1,1.8333,'م000',9),(117654,'مَعينٍ','مَعينٍ',0,0,0.4,'م000',9),(117655,'مَعينٍ مِنْ','مَعينٍ مِنْ',0,1,1.3667,'م000',9),(117656,'مَعينٍ مِنْ عَيْنٍ','مَعينٍ مِنْ عَيْنٍ',0,1,1.6,'م000',9),(117657,'مَعَ الرَّسُولِ','مَعَ الرَّسُولِ',0,1,1.5,'م000',9),(117658,'مَعَ الرَّسُولِ سَبيلاً','مَعَ الرَّسُولِ سَبيلاً',0,1,1.7667,'م000',9),(117659,'مَعَ اَوْلِيائِكَ','مَعَ اَوْلِيائِكَ',0,1,1.5667,'م000',9),(117660,'مَعَ اَوْلِيائِكَ وَاَسْأَلُكَ','مَعَ اَوْلِيائِكَ وَاَسْأَلُكَ',0,1,2,'م000',9),(117661,'مَعَ اِتْياني','مَعَ اِتْياني',0,1,1.4333,'م000',9),(117662,'مَعَ اِتْياني ما','مَعَ اِتْياني ما',0,1,1.5333,'م000',9),(117663,'مَعَ حاجَة','مَعَ حاجَة',0,1,1.3333,'م000',9),(117664,'مَعَ حاجَة بي','مَعَ حاجَة بي',0,1,1.4333,'م000',9),(117665,'مَعَ حاجَةٍ','مَعَ حاجَةٍ',0,1,1.3667,'م000',9),(117666,'مَعَ حاجَةٍ بي','مَعَ حاجَةٍ بي',0,1,1.4667,'م000',9),(117667,'مَعَ صالِحِ','مَعَ صالِحِ',0,1,1.3667,'م000',9),(117668,'مَعَ صالِحِ الْقَوْلِ','مَعَ صالِحِ الْقَوْلِ',0,1,1.7,'م000',9),(117669,'مَعَ قِلَّةِ','مَعَ قِلَّةِ',0,1,1.4,'م000',9),(117670,'مَعَ قِلَّةِ حَيائي','مَعَ قِلَّةِ حَيائي',0,1,1.6333,'م000',9),(117671,'مَعَ كُلِّ','مَعَ كُلِّ',0,1,1.3333,'م000',9),(117672,'مَعَ كُلِّ زُلْفَةٍ','مَعَ كُلِّ زُلْفَةٍ',0,1,1.6333,'م000',9),(117673,'مَعَ كُلِّ نَفَسٍ','مَعَ كُلِّ نَفَسٍ',0,1,1.5667,'م000',9),(117674,'مَعَهُمْ','مَعَهُمْ',0,0,0.5333,'م000',15),(117675,'مَعَهُمْ اَيْنَما','مَعَهُمْ اَيْنَما',0,1,1.5667,'م000',9),(117676,'مَعَهُمْ اَيْنَما كانُوا','مَعَهُمْ اَيْنَما كانُوا',0,1,1.8,'م000',9),(117677,'مَعَهُمْ في','مَعَهُمْ في',0,1,1.3667,'م000',9),(117678,'مَعَهُمْ في الدُّنْيا','مَعَهُمْ في الدُّنْيا',0,1,1.7,'م000',9),(117679,'مَعْرُوفِكَ','مَعْرُوفِكَ',0,0,0.7333,'م000',9),(117680,'مَعْرُوفِكَ اُديمُ','مَعْرُوفِكَ اُديمُ',0,1,1.6,'م000',9),(117681,'مَعْرُوفِكَ اُديمُ نَظَري','مَعْرُوفِكَ اُديمُ نَظَري',0,1,1.8333,'م000',9),(117682,'مَعْرِفَةً','مَعْرِفَةً',0,0,0.6667,'م000',9),(117683,'مَعْرِفَةً مِنّي','مَعْرِفَةً مِنّي',0,1,1.5333,'م000',9),(117684,'مَعْرِفَةً مِنّي بِرَأفَتِكَ','مَعْرِفَةً مِنّي بِرَأفَتِكَ',0,1,1.9333,'م000',9),(117685,'مَعْرِفَتي','مَعْرِفَتي',0,0,0.6667,'م000',9),(117686,'مَعْرِفَتي بِسِعَةِ','مَعْرِفَتي بِسِعَةِ',0,1,1.6333,'م000',9),(117687,'مَعْرِفَتي بِسِعَةِ رَحْمَتِكَ','مَعْرِفَتي بِسِعَةِ رَحْمَتِكَ',0,1,2,'م000',9),(117688,'مَعْرِفَتي يا','مَعْرِفَتي يا',0,1,1.4333,'م000',9),(117689,'مَعْرِفَتي يا مَوْلايَ','مَعْرِفَتي يا مَوْلايَ',0,1,1.7333,'م000',9),(117690,'مَعْصِيَتِكَ','مَعْصِيَتِكَ',0,0,0.8,'م000',13),(117691,'مَعْصِيَتِكَ حِلْمُكَ','مَعْصِيَتِكَ حِلْمُكَ',0,1,1.7,'م000',9),(117692,'مَعْصِيَتِكَ حِلْمُكَ عَنّي','مَعْصِيَتِكَ حِلْمُكَ عَنّي',0,1,1.9,'م000',9),(117693,'مَغْرَمِنا','مَغْرَمِنا',0,0,0.6667,'م000',9),(117694,'مَغْرَمِنا وَاجْبُرْ','مَغْرَمِنا وَاجْبُرْ',0,1,1.6667,'م000',9),(117695,'مَغْرَمِنا وَاجْبُرْ بِهِ','مَغْرَمِنا وَاجْبُرْ بِهِ',0,1,1.8333,'م000',9),(117696,'مَغْفُوراً','مَغْفُوراً',0,0,0.6667,'م000',13),(117697,'مَغْفُوراً حَتّى','مَغْفُوراً حَتّى',0,1,1.5333,'م000',9),(117698,'مَغْفُوراً حَتّى يَكُونَ','مَغْفُوراً حَتّى يَكُونَ',0,1,1.8,'م000',9),(117699,'مَفْتُوحَةً','مَفْتُوحَةً',0,0,0.7333,'م000',9),(117700,'مَفْتُوحَةً وَاَعْلَمُ','مَفْتُوحَةً وَاَعْلَمُ',0,1,1.7333,'م000',9),(117701,'مَفْتُوحَةً وَاَعْلَمُ اَنَّكَ','مَفْتُوحَةً وَاَعْلَمُ اَنَّكَ',0,1,2,'م000',9),(117702,'مَفْزَعي','مَفْزَعي',0,0,0.5333,'م000',9),(117703,'مَفْزَعي عِنْدَ','مَفْزَعي عِنْدَ',0,1,1.5,'م000',9),(117704,'مَفْزَعي عِنْدَ كُرْبَتي','مَفْزَعي عِنْدَ كُرْبَتي',0,1,1.8,'م000',9),(117705,'مَقاماً','مَقاماً',0,0,0.4667,'م000',9),(117706,'مَقاماً مَحْمُوداً','مَقاماً مَحْمُوداً',0,1,1.6,'م000',9),(117707,'مَقاماً مَحْمُوداً يَغْبِطُهُ','مَقاماً مَحْمُوداً يَغْبِطُهُ',0,1,1.9667,'م000',9),(117708,'مَقامُ','مَقامُ',0,0,0.4,'م000',9),(117709,'مَقامُ الْبائِسِ','مَقامُ الْبائِسِ',0,1,1.5333,'م000',9),(117710,'مَقامُ الْبائِسِ الْفَقيرِ','مَقامُ الْبائِسِ الْفَقيرِ',0,1,1.8667,'م000',9),(117711,'مَقامُ الْخائِفِ','مَقامُ الْخائِفِ',0,1,1.5333,'م000',9),(117712,'مَقامُ الْخائِفِ الْمُسْتَجيرِ','مَقامُ الْخائِفِ الْمُسْتَجيرِ',0,1,2,'م000',9),(117713,'مَقامُ الْعائِذِ','مَقامُ الْعائِذِ',0,1,1.5333,'م000',9),(117714,'مَقامُ الْعائِذِ بِكَ','مَقامُ الْعائِذِ بِكَ',0,1,1.7,'م000',9),(117715,'مَقامُ الْغَريبِ','مَقامُ الْغَريبِ',0,1,1.5333,'م000',9),(117716,'مَقامُ الْغَريبِ الْغَريقِ','مَقامُ الْغَريبِ الْغَريقِ',0,1,1.8667,'م000',9),(117717,'مَقامُ الْمَغْمُومِ','مَقامُ الْمَغْمُومِ',0,1,1.6333,'م000',9),(117718,'مَقامُ الْمَغْمُومِ الْمَهْمُومِ','مَقامُ الْمَغْمُومِ الْمَهْمُومِ',0,1,2,'م000',9),(117719,'مَقامُ الْمُسْتَجيرِ','مَقامُ الْمُسْتَجيرِ',0,1,1.6667,'م000',9),(117720,'مَقامُ الْمُسْتَجيرِ بِكَ','مَقامُ الْمُسْتَجيرِ بِكَ',0,1,1.8333,'م000',9),(117721,'مَقامُ الْمُسْتَغيثِ','مَقامُ الْمُسْتَغيثِ',0,1,1.6667,'م000',9),(117722,'مَقامُ الْمُسْتَغيثِ بِكَ','مَقامُ الْمُسْتَغيثِ بِكَ',0,1,1.8333,'م000',9),(117723,'مَقامُ الْمُسْتَوْحِشِ','مَقامُ الْمُسْتَوْحِشِ',0,1,1.7333,'م000',9),(117724,'مَقامُ الْمُسْتَوْحِشِ الْفَرِقِ','مَقامُ الْمُسْتَوْحِشِ الْفَرِقِ',0,1,2,'م000',9),(117725,'مَقامُ الْهارِبِ','مَقامُ الْهارِبِ',0,1,1.5333,'م000',9),(117726,'مَقامُ الْهارِبِ اِلَيْكَ','مَقامُ الْهارِبِ اِلَيْكَ',0,1,1.8333,'م000',9),(117727,'مَقامُ الَْمحْزُونِ','مَقامُ الَْمحْزُونِ',0,1,1.6333,'م000',9),(117728,'مَقامُ الَْمحْزُونِ الْمَكْرُوبِ','مَقامُ الَْمحْزُونِ الْمَكْرُوبِ',0,1,2,'م000',9),(117729,'مَقامُ مَنْ','مَقامُ مَنْ',0,1,1.3667,'م000',9),(117730,'مَقامُ مَنْ لا','مَقامُ مَنْ لا',0,1,1.4667,'م000',9),(117731,'مَقامُ مَنْ لاذَ','مَقامُ مَنْ لاذَ',0,1,1.5333,'م000',9),(117732,'مَقامُ مَنْ يَبُوءُ','مَقامُ مَنْ يَبُوءُ',0,1,1.6333,'م000',9),(117733,'مَقامِ','مَقامِ',0,0,0.4,'م000',9),(117734,'مَقامِ الْكاذِبينَ','مَقامِ الْكاذِبينَ',0,1,1.6,'م000',9),(117735,'مَقامِ الْكاذِبينَ فَرَفَضْتَني','مَقامِ الْكاذِبينَ فَرَفَضْتَني',0,1,2,'م000',9),(117736,'مَقْبُولاً وَسَعْيي','مَقْبُولاً وَسَعْيي',0,1,1.6333,'م000',9),(117737,'مَقْبُولاً وَسَعْيي فيهِ','مَقْبُولاً وَسَعْيي فيهِ',0,1,1.8,'م000',9),(117738,'مَكائِدِهِ','مَكائِدِهِ',0,0,0.6667,'م000',9),(117739,'مَكائِدِهِ اَللّـهُمَّ','مَكائِدِهِ اَللّـهُمَّ',0,1,1.7333,'م000',9),(117740,'مَكائِدِهِ اَللّـهُمَّ صَلِّ','مَكائِدِهِ اَللّـهُمَّ صَلِّ',0,1,1.9333,'م000',9),(117741,'مَكِّنْ','مَكِّنْ',0,0,0.4667,'م000',9),(117742,'مَكِّنْ لَهُ','مَكِّنْ لَهُ',0,1,1.4,'م000',9),(117743,'مَكِّنْ لَهُ دينَهُ','مَكِّنْ لَهُ دينَهُ',0,1,1.6333,'م000',9),(117744,'مَكِّنْ لَهُمْ','مَكِّنْ لَهُمْ',0,1,1.4667,'م000',9),(117745,'مَكِّنْ لَهُمْ فِي','مَكِّنْ لَهُمْ فِي',0,1,1.6,'م000',9),(117746,'مَكْرُوبٍ','مَكْرُوبٍ',0,0,0.6,'م000',9),(117747,'مَكْرُوبٍ اَللّـهُمَّ','مَكْرُوبٍ اَللّـهُمَّ',0,1,1.7,'م000',9),(117748,'مَكْرُوبٍ اَللّـهُمَّ رُدَّ','مَكْرُوبٍ اَللّـهُمَّ رُدَّ',0,1,1.9,'م000',9),(117749,'مَكْنُونٌ','مَكْنُونٌ',0,0,0.6,'م000',9),(117750,'مَكْنُونٌ فَاَخْدِمْنا','مَكْنُونٌ فَاَخْدِمْنا',0,1,1.7333,'م000',9),(117751,'مَكْنُونٌ فَاَخْدِمْنا وَمِنْ','مَكْنُونٌ فَاَخْدِمْنا وَمِنْ',0,1,1.9667,'م000',9),(117752,'مَلائِكَتِكَ الَّذينَ','مَلائِكَتِكَ الَّذينَ',0,1,1.7,'م000',9),(117753,'مَلائِكَتِكَ الَّذينَ اسْتَخْلَصْتَهُمْ','مَلائِكَتِكَ الَّذينَ اسْتَخْلَصْتَهُمْ',0,1,2,'م000',9),(117754,'مَليكُ','مَليكُ',0,0,0.4,'م000',9),(117755,'مَليكُ يا','مَليكُ يا',0,1,1.3,'م000',9),(117756,'مَليكُ يا مُقْتَدِرُ','مَليكُ يا مُقْتَدِرُ',0,1,1.6667,'م000',9),(117757,'مَلَكٌ','مَلَكٌ',0,0,0.4,'م000',9),(117758,'مَلَكٌ اَوْ','مَلَكٌ اَوْ',0,1,1.3667,'م000',9),(117759,'مَلَكٌ اَوْ قَدَّسَهُ','مَلَكٌ اَوْ قَدَّسَهُ',0,1,1.7,'م000',9),(117760,'مَلَكٌ كَريمٌ','مَلَكٌ كَريمٌ',0,1,1.4333,'م000',9),(117761,'مَلَكٌ كَريمٌ يَأتيكَ','مَلَكٌ كَريمٌ يَأتيكَ',0,1,1.7,'م000',9),(117762,'مَلَكَتْ','مَلَكَتْ',0,0,0.5333,'م000',9),(117763,'مَلَكَتْ اَيْمانُنا','مَلَكَتْ اَيْمانُنا',0,1,1.6333,'م000',9),(117764,'مَلَكَتْ اَيْمانُنا وَنَحْنُ','مَلَكَتْ اَيْمانُنا وَنَحْنُ',0,1,1.9333,'م000',9),(117765,'مَلْجَاَ','مَلْجَاَ',0,0,0.5333,'م000',9),(117766,'مَلْجَاَ الْهارِبينَ','مَلْجَاَ الْهارِبينَ',0,1,1.6667,'م000',9),(117767,'مَلْجَاَ الْهارِبينَ وَيا','مَلْجَاَ الْهارِبينَ وَيا',0,1,1.8333,'م000',9),(117768,'مَمْدُوداً','مَمْدُوداً',0,0,0.6667,'م000',9),(117769,'مَمْدُوداً عَلَى','مَمْدُوداً عَلَى',0,1,1.5333,'م000',9),(117770,'مَمْدُوداً عَلَى الْمُغْتَسَلِ','مَمْدُوداً عَلَى الْمُغْتَسَلِ',0,1,2,'م000',9),(117771,'مَمْلَكَتِكَ','مَمْلَكَتِكَ',0,0,0.8,'م000',9),(117772,'مَمْلَكَتِكَ وَالْعائِدُ','مَمْلَكَتِكَ وَالْعائِدُ',0,1,1.8,'م000',9),(117773,'مَمْلَكَتِكَ وَالْعائِدُ عَلَيْهِمْ','مَمْلَكَتِكَ وَالْعائِدُ عَلَيْهِمْ',0,1,2,'م000',9),(117774,'مَمْلَكَتِهِ','مَمْلَكَتِهِ',0,0,0.8,'م000',9),(117775,'مَمْلَكَتِهِ سُبْحـانَ','مَمْلَكَتِهِ سُبْحـانَ',0,1,1.7333,'م000',9),(117776,'مَمْلَكَتِهِ سُبْحـانَ مَنْ','مَمْلَكَتِهِ سُبْحـانَ مَنْ',0,1,1.9,'م000',9),(117777,'مَن','مَن',0,0,0.2,'م000',9),(117778,'مَن ظَلَمَها','مَن ظَلَمَها',0,1,1.4,'م000',9),(117779,'مَن ظَلَمَها واَلعَنْ','مَن ظَلَمَها واَلعَنْ',0,1,1.7,'م000',9),(117780,'مَنَنْتَ','مَنَنْتَ',0,0,0.5333,'م000',9),(117781,'مَنَنْتَ عَلى','مَنَنْتَ عَلى',0,1,1.4333,'م000',9),(117782,'مَنَنْتَ عَلى مُوسى','مَنَنْتَ عَلى مُوسى',0,1,1.6333,'م000',9),(117783,'مَنِ','مَنِ',0,0,0.2667,'م000',9),(117784,'مَنِ الْفِرارُ','مَنِ الْفِرارُ',0,1,1.4667,'م000',9),(117785,'مَنِ الْفِرارُ مِنَ','مَنِ الْفِرارُ مِنَ',0,1,1.6333,'م000',9),(117786,'مَنٍّ','مَنٍّ',0,0,0.3333,'م000',9),(117787,'مَنٍّ قَديمٍ','مَنٍّ قَديمٍ',0,1,1.4,'م000',9),(117788,'مَنٍّ قَديمٍ وَصَفْح','مَنٍّ قَديمٍ وَصَفْح',0,1,1.6667,'م000',9),(117789,'مَنٍّ مِنّي','مَنٍّ مِنّي',0,1,1.3667,'م000',9),(117790,'مَنٍّ مِنّي عَلَيْكَ','مَنٍّ مِنّي عَلَيْكَ',0,1,1.6667,'م000',9),(117791,'مَنُّكَ','مَنُّكَ',0,0,0.4667,'م000',9),(117792,'مَنُّكَ الْجَسيمُ','مَنُّكَ الْجَسيمُ',0,1,1.5667,'م000',9),(117793,'مَنُّكَ الْجَسيمُ اَيْنَ','مَنُّكَ الْجَسيمُ اَيْنَ',0,1,1.8,'م000',9),(117794,'مَنِّكَ','مَنِّكَ',0,0,0.4667,'م000',9),(117795,'مَنِّكَ بِاَقْدَمِهِ','مَنِّكَ بِاَقْدَمِهِ',0,1,1.6667,'م000',9),(117796,'مَنِّكَ بِاَقْدَمِهِ وَكُلُّ','مَنِّكَ بِاَقْدَمِهِ وَكُلُّ',0,1,1.9333,'م000',9),(117797,'مَنِّكَ قَديمٌ','مَنِّكَ قَديمٌ',0,1,1.4667,'م000',9),(117798,'مَنِّكَ قَديمٌ اَللّـهُمَّ','مَنِّكَ قَديمٌ اَللّـهُمَّ',0,1,1.8667,'م000',9),(117799,'مَنْ آذى','مَنْ آذى',0,1,1.2667,'م000',9),(117800,'مَنْ آذى نَبيَّك','مَنْ آذى نَبيَّك',0,1,1.5333,'م000',9),(117801,'مَنْ آذى نَبِيَّكَ','مَنْ آذى نَبِيَّكَ',0,1,1.6,'م000',9),(117802,'مَنْ اَتَّصِلُ','مَنْ اَتَّصِلُ',0,1,1.4667,'م000',9),(117803,'مَنْ اَتَّصِلُ اِنْ','مَنْ اَتَّصِلُ اِنْ',0,1,1.6333,'م000',9),(117804,'مَنْ اَرادَني','مَنْ اَرادَني',0,1,1.4333,'م000',9),(117805,'مَنْ اَرادَني بِسُوء','مَنْ اَرادَني بِسُوء',0,1,1.6667,'م000',9),(117806,'مَنْ اَسَرَّ','مَنْ اَسَرَّ',0,1,1.4,'م000',9),(117807,'مَنْ اَسَرَّ الْقَوْلَ','مَنْ اَسَرَّ الْقَوْلَ',0,1,1.7333,'م000',9),(117808,'مَنْ اَعْطى','مَنْ اَعْطى',0,1,1.3667,'م000',9),(117809,'مَنْ اَعْطى اَعْطِني','مَنْ اَعْطى اَعْطِني',0,1,1.6667,'م000',9),(117810,'مَنْ اَفْزَعُ','مَنْ اَفْزَعُ',0,1,1.4333,'م000',9),(117811,'مَنْ اَفْزَعُ اِنْ','مَنْ اَفْزَعُ اِنْ',0,1,1.6,'م000',9),(117812,'مَنْ اَلْتَجِئُ','مَنْ اَلْتَجِئُ',0,1,1.5,'م000',9),(117813,'مَنْ اَلْتَجِئُ اِنْ','مَنْ اَلْتَجِئُ اِنْ',0,1,1.6667,'م000',9),(117814,'مَنْ اُؤَمِّلُ','مَنْ اُؤَمِّلُ',0,1,1.4667,'م000',9),(117815,'مَنْ اُؤَمِّلُ اِنْ','مَنْ اُؤَمِّلُ اِنْ',0,1,1.6333,'م000',9),(117816,'مَنْ بَقي','مَنْ بَقي',0,1,1.3,'م000',9),(117817,'مَنْ بَقي وَخُذْ','مَنْ بَقي وَخُذْ',0,1,1.5333,'م000',9),(117818,'مَنْ تَحَبَّبَ','مَنْ تَحَبَّبَ',0,1,1.4667,'م000',9),(117819,'مَنْ تَحَبَّبَ اِلَيْكَ','مَنْ تَحَبَّبَ اِلَيْكَ',0,1,1.7667,'م000',9),(117820,'مَنْ تَشاءُ','مَنْ تَشاءُ',0,1,1.3667,'م000',9),(117821,'مَنْ تَشاءُ اِلى','مَنْ تَشاءُ اِلى',0,1,1.5333,'م000',9),(117822,'مَنْ تَشاءُ بِغَيْرِ','مَنْ تَشاءُ بِغَيْرِ',0,1,1.6667,'م000',9),(117823,'مَنْ تَشاءُ بِما','مَنْ تَشاءُ بِما',0,1,1.5333,'م000',9),(117824,'مَنْ تَشاءُ بِيَدِكَ','مَنْ تَشاءُ بِيَدِكَ',0,1,1.6667,'م000',9),(117825,'مَنْ تَشاءُ وَتَنْزِعُ','مَنْ تَشاءُ وَتَنْزِعُ',0,1,1.7333,'م000',9),(117826,'مَنْ تَشاءُ وَتَهْدي','مَنْ تَشاءُ وَتَهْدي',0,1,1.6667,'م000',9),(117827,'مَنْ تَشاءُ وَتُذِلُّ','مَنْ تَشاءُ وَتُذِلُّ',0,1,1.7,'م000',9),(117828,'مَنْ تُحِبُّ','مَنْ تُحِبُّ',0,1,1.4,'م000',9),(117829,'مَنْ تُحِبُّ فَلَكَ','مَنْ تُحِبُّ فَلَكَ',0,1,1.6333,'م000',9),(117830,'مَنْ خَلْقِكَ','مَنْ خَلْقِكَ',0,1,1.4333,'م000',9),(117831,'مَنْ خَلْقِكَ وَحافِظِ','مَنْ خَلْقِكَ وَحافِظِ',0,1,1.7333,'م000',9),(117832,'مَنْ دَعاهُ','مَنْ دَعاهُ',0,1,1.3667,'م000',9),(117833,'مَنْ دَعاهُ داعٍ','مَنْ دَعاهُ داعٍ',0,1,1.5333,'م000',9),(117834,'مَنْ رَبّاني','مَنْ رَبّاني',0,1,1.4,'م000',9),(117835,'مَنْ رَبّاني فِي','مَنْ رَبّاني فِي',0,1,1.5333,'م000',9),(117836,'مَنْ رَجاهُ','مَنْ رَجاهُ',0,1,1.3667,'م000',9),(117837,'مَنْ رَجاهُ راجٍ','مَنْ رَجاهُ راجٍ',0,1,1.5333,'م000',9),(117838,'مَنْ سَأَلَهُ','مَنْ سَأَلَهُ',0,1,1.4333,'م000',9),(117839,'مَنْ سَأَلَهُ تَحَنُّناً','مَنْ سَأَلَهُ تَحَنُّناً',0,1,1.8,'م000',9),(117840,'مَنْ سُئِلَ','مَنْ سُئِلَ',0,1,1.3667,'م000',9),(117841,'مَنْ سُئِلَ وَاَجْوَدَ','مَنْ سُئِلَ وَاَجْوَدَ',0,1,1.7333,'م000',9),(117842,'مَنْ شَرِكَ','مَنْ شَرِكَ',0,1,1.3667,'م000',9),(117843,'مَنْ شَرِكَ في','مَنْ شَرِكَ في',0,1,1.4667,'م000',9),(117844,'مَنْ شِئْتَ','مَنْ شِئْتَ',0,1,1.3667,'م000',9),(117845,'مَنْ شِئْتَ مِنْ','مَنْ شِئْتَ مِنْ',0,1,1.5333,'م000',9),(117846,'مَنْ ظَلَمَهُ','مَنْ ظَلَمَهُ',0,1,1.4333,'م000',9),(117847,'مَنْ ظَلَمَهُ اَللّـهُمَّ','مَنْ ظَلَمَهُ اَللّـهُمَّ',0,1,1.8333,'م000',9),(117848,'مَنْ عاداها','مَنْ عاداها',0,1,1.3667,'م000',9),(117849,'مَنْ عاداها وضا','مَنْ عاداها وضا',0,1,1.5,'م000',9),(117850,'مَنْ عاداهُ','مَنْ عاداهُ',0,1,1.3667,'م000',9),(117851,'مَنْ عاداهُ وَضاعِفِ','مَنْ عاداهُ وَضاعِفِ',0,1,1.6667,'م000',9),(117852,'مَنْ عاداهُ وَعَجِّلْ','مَنْ عاداهُ وَعَجِّلْ',0,1,1.7,'م000',9),(117853,'مَنْ عاداهُما','مَنْ عاداهُما',0,1,1.4333,'م000',9),(117854,'مَنْ عاداهُما وَضاعِفِ','مَنْ عاداهُما وَضاعِفِ',0,1,1.7333,'م000',9),(117855,'مَنْ عَبَدَ','مَنْ عَبَدَ',0,1,1.3667,'م000',9),(117856,'مَنْ عَلا','مَنْ عَلا',0,1,1.3,'م000',9),(117857,'مَنْ عَلا فَلا','مَنْ عَلا فَلا',0,1,1.4667,'م000',9),(117858,'مَنْ قُدْرَتِكَ','مَنْ قُدْرَتِكَ',0,1,1.5,'م000',9),(117859,'مَنْ قُدْرَتِكَ وَعَرَّفْتَني','مَنْ قُدْرَتِكَ وَعَرَّفْتَني',0,1,1.9667,'م000',9),(117860,'مَنْ لا تَغْشاهُ','مَنْ لا تَغْشاهُ',0,1,1.5333,'م000',9),(117861,'مَنْ لا يَجِدُ','مَنْ لا يَجِدُ',0,1,1.4667,'م000',9),(117862,'مَنْ لا يَخيبُ','مَنْ لا يَخيبُ',0,1,1.4667,'م000',9),(117863,'مَنْ لا يَخْفى','مَنْ لا يَخْفى',0,1,1.4667,'م000',9),(117864,'مَنْ لا يَرْحَمُني','مَنْ لا يَرْحَمُني',0,1,1.6,'م000',9),(117865,'مَنْ لا يَسْأَلُكَ','مَنْ لا يَسْأَلُكَ',0,1,1.6,'م000',9),(117866,'مَنْ لا يَعْتَدي','مَنْ لا يَعْتَدي',0,1,1.5333,'م000',9),(117867,'مَنْ لا يُؤاخِذُ','مَنْ لا يُؤاخِذُ',0,1,1.5333,'م000',9),(117868,'مَنْ لاذَ','مَنْ لاذَ',0,1,1.3,'م000',9),(117869,'مَنْ لاذَ بِكَ','مَنْ لاذَ بِكَ',0,1,1.4667,'م000',9),(117870,'مَنْ لي','مَنْ لي',0,1,1.2333,'م000',9),(117871,'مَنْ لي وَمَنْ','مَنْ لي وَمَنْ',0,1,1.4667,'م000',9),(117872,'مَنْ لَمْ يَسْأَلْهُ','مَنْ لَمْ يَسْأَلْهُ',0,1,1.6667,'م000',9),(117873,'مَنْ هُوَ حَفيظٌ','مَنْ هُوَ حَفيظٌ',0,1,1.5333,'م000',9),(117874,'مَنْ هُوَ دائِمٌ','مَنْ هُوَ دائِمٌ',0,1,1.5333,'م000',9),(117875,'مَنْ هُوَ رَحيمٌ','مَنْ هُوَ رَحيمٌ',0,1,1.5333,'م000',9),(117876,'مَنْ هُوَ قا','مَنْ هُوَ قا',0,1,1.4,'م000',9),(117877,'مَنْ والاها','مَنْ والاها',0,1,1.3667,'م000',9),(117878,'مَنْ والاها وعاد','مَنْ والاها وعاد',0,1,1.5333,'م000',9),(117879,'مَنْ والاهُ','مَنْ والاهُ',0,1,1.3667,'م000',9),(117880,'مَنْ والاهُ وَعادِ','مَنْ والاهُ وَعادِ',0,1,1.6,'م000',9),(117881,'مَنْ والاهُما','مَنْ والاهُما',0,1,1.4333,'م000',9),(117882,'مَنْ والاهُما وَعادِ','مَنْ والاهُما وَعادِ',0,1,1.6667,'م000',9),(117883,'مَنْ يَبُوءُ','مَنْ يَبُوءُ',0,1,1.4,'م000',9),(117884,'مَنْ يَبُوءُ لَكَ','مَنْ يَبُوءُ لَكَ',0,1,1.5667,'م000',9),(117885,'مَنْ يَذْهَبُ','مَنْ يَذْهَبُ',0,1,1.4333,'م000',9),(117886,'مَنْ يَذْهَبُ الْعَبْدُ','مَنْ يَذْهَبُ الْعَبْدُ',0,1,1.7667,'م000',9),(117887,'مَنْ يَسْتَنْقِذُني','مَنْ يَسْتَنْقِذُني',0,1,1.6333,'م000',9),(117888,'مَنْ يَسْتَنْقِذُني وَمِنْ','مَنْ يَسْتَنْقِذُني وَمِنْ',0,1,1.8667,'م000',9),(117889,'مَنْ يَشاءُ وَيُرْسِلُ','مَنْ يَشاءُ وَيُرْسِلُ',0,1,1.7333,'م000',9),(117890,'مَنْ يَعْلَمُ جَوارِحَ','مَنْ يَعْلَمُ جَوارِحَ',0,1,1.7333,'م000',9),(117891,'مَنْ يَفُكُّ','مَنْ يَفُكُّ',0,1,1.4,'م000',9),(117892,'مَنْ يَفُكُّ الأَسيرَ','مَنْ يَفُكُّ الأَسيرَ',0,1,1.7,'م000',9),(117893,'مَنْ يَفْزَعُ','مَنْ يَفْزَعُ',0,1,1.4333,'م000',9),(117894,'مَنْ يَفْزَعُ الْمُذْنِبُونَ','مَنْ يَفْزَعُ الْمُذْنِبُونَ',0,1,1.9333,'م000',9),(117895,'مَنْ يَقْبَلُ','مَنْ يَقْبَلُ',0,1,1.4333,'م000',9),(117896,'مَنْ يَقْبَلُ الْيَسيرَ','مَنْ يَقْبَلُ الْيَسيرَ',0,1,1.7667,'م000',9),(117897,'مَنْ يَلْتَجِئُ','مَنْ يَلْتَجِئُ',0,1,1.5,'م000',9),(117898,'مَنْ يَلْتَجِئُ الَْمخْلُوقُ','مَنْ يَلْتَجِئُ الَْمخْلُوقُ',0,1,1.9333,'م000',9),(117899,'مَنْ يُحْصي','مَنْ يُحْصي',0,1,1.3667,'م000',9),(117900,'مَنْ يُحْصي عَدَدَ','مَنْ يُحْصي عَدَدَ',0,1,1.6,'م000',9),(117901,'مَنْ يُعْطي','مَنْ يُعْطي',0,1,1.3667,'م000',9),(117902,'مَنْ يُعْطي مَنْ','مَنْ يُعْطي مَنْ',0,1,1.5333,'م000',9),(117903,'مَنْزِلاً','مَنْزِلاً',0,0,0.6,'م000',13),(117904,'مَنْزِلاً وَاَقْرَبَهُمْ','مَنْزِلاً وَاَقْرَبَهُمْ',0,1,1.8,'م000',9),(117905,'مَنْزِلاً وَاَقْرَبَهُمْ اِلَيْكَ','مَنْزِلاً وَاَقْرَبَهُمْ اِلَيْكَ',0,1,2,'م000',9),(117906,'مَنْزِلَةَ','مَنْزِلَةَ',0,0,0.6667,'م000',9),(117907,'مَنْزِلَةَ الآيِسينَ','مَنْزِلَةَ الآيِسينَ',0,1,1.6667,'م000',9),(117908,'مَنْزِلَةَ الآيِسينَ مِنْ','مَنْزِلَةَ الآيِسينَ مِنْ',0,1,1.8333,'م000',9),(117909,'مَنْطِقي','مَنْطِقي',0,0,0.5333,'م000',9),(117910,'مَنْطِقي وَثَوابَ','مَنْطِقي وَثَوابَ',0,1,1.5667,'م000',9),(117911,'مَنْطِقي وَثَوابَ دُعائي','مَنْطِقي وَثَوابَ دُعائي',0,1,1.8,'م000',9),(117912,'مَنْعِ','مَنْعِ',0,0,0.4,'م000',9),(117913,'مَنْعِ اْلباِخِلينَ','مَنْعِ اْلباِخِلينَ',0,1,1.6333,'م000',9),(117914,'مَنْعِ اْلباِخِلينَ وَمَنْدُوحَةً','مَنْعِ اْلباِخِلينَ وَمَنْدُوحَةً',0,1,2,'م000',9),(117915,'مَنْقُولاً','مَنْقُولاً',0,0,0.6667,'م000',9),(117916,'مَنْقُولاً قَدْ','مَنْقُولاً قَدْ',0,1,1.5,'م000',9),(117917,'مَنْقُولاً قَدْ نَزَلْتُ','مَنْقُولاً قَدْ نَزَلْتُ',0,1,1.8,'م000',9),(117918,'مَواعيدَنا','مَواعيدَنا',0,0,0.6667,'م000',9),(117919,'مَواعيدَنا وَاسْتَجِبْ','مَواعيدَنا وَاسْتَجِبْ',0,1,1.7333,'م000',9),(117920,'مَواعيدَنا وَاسْتَجِبْ بِهِ','مَواعيدَنا وَاسْتَجِبْ بِهِ',0,1,1.9,'م000',9),(117921,'مَواهِبُكَ','مَواهِبُكَ',0,0,0.6667,'م000',9),(117922,'مَواهِبُكَ الْهَنيئَةُ','مَواهِبُكَ الْهَنيئَةُ',0,1,1.7333,'م000',9),(117923,'مَواهِبُكَ الْهَنيئَةُ اَيْنَ','مَواهِبُكَ الْهَنيئَةُ اَيْنَ',0,1,1.9667,'م000',9),(117924,'مَواهِبِكَ','مَواهِبِكَ',0,0,0.6667,'م000',9),(117925,'مَواهِبِكَ وَاَنْعِمْ','مَواهِبِكَ وَاَنْعِمْ',0,1,1.7,'م000',9),(117926,'مَواهِبِكَ وَاَنْعِمْ عَلَيْنا','مَواهِبِكَ وَاَنْعِمْ عَلَيْنا',0,1,2,'م000',9),(117927,'مَوْضِعَ شَكْوىَ','مَوْضِعَ شَكْوىَ',0,1,1.5333,'م000',9),(117928,'مَوْضِعَ شَكْوىَ السّائِلينَ','مَوْضِعَ شَكْوىَ السّائِلينَ',0,1,1.9333,'م000',9),(117929,'مَوْضِعُ','مَوْضِعُ',0,0,0.5333,'م000',9),(117930,'مَوْضِعُ اَمَلي','مَوْضِعُ اَمَلي',0,1,1.5,'م000',9),(117931,'مَوْضِعُ اَمَلي وَلا','مَوْضِعُ اَمَلي وَلا',0,1,1.6667,'م000',9),(117932,'مَوْضِعِ','مَوْضِعِ',0,0,0.5333,'م000',9),(117933,'مَوْضِعِ النَّكالِ','مَوْضِعِ النَّكالِ',0,1,1.6,'م000',9),(117934,'مَوْضِعِ النَّكالِ وَالنَّقِمَةِ','مَوْضِعِ النَّكالِ وَالنَّقِمَةِ',0,1,2,'م000',9),(117935,'مَوْضِعِ الْعَفْوِ','مَوْضِعِ الْعَفْوِ',0,1,1.6,'م000',9),(117936,'مَوْضِعِ الْعَفْوِ وَالرَّحْمَةِ','مَوْضِعِ الْعَفْوِ وَالرَّحْمَةِ',0,1,2,'م000',9),(117937,'مَوْضِعِ الْكِبْرياءِ','مَوْضِعِ الْكِبْرياءِ',0,1,1.7,'م000',9),(117938,'مَوْضِعِ الْكِبْرياءِ وَالْعَظَمَةِ','مَوْضِعِ الْكِبْرياءِ وَالْعَظَمَةِ',0,1,2,'م000',9),(117939,'مَوْضِعِ حاجاتِ','مَوْضِعِ حاجاتِ',0,1,1.5,'م000',9),(117940,'مَوْضِعِ حاجاتِ الطّالِبينَ','مَوْضِعِ حاجاتِ الطّالِبينَ',0,1,1.9,'م000',9),(117941,'مَوْقِفي وَاغْفِرْ','مَوْقِفي وَاغْفِرْ',0,1,1.6,'م000',9),(117942,'مَوْقِفي وَاغْفِرْ لي','مَوْقِفي وَاغْفِرْ لي',0,1,1.7,'م000',9),(117943,'مَوْلانا','مَوْلانا',0,0,0.5333,'م000',9),(117944,'مَوْلانا فَقَدْ','مَوْلانا فَقَدْ',0,1,1.5,'م000',9),(117945,'مَوْلانا فَقَدْ عَلِمْنا','مَوْلانا فَقَدْ عَلِمْنا',0,1,1.8,'م000',9),(117946,'مَوْلاهُ','مَوْلاهُ',0,0,0.5333,'م000',9),(117947,'مَوْلاهُ وَاِلى','مَوْلاهُ وَاِلى',0,1,1.5,'م000',9),(117948,'مَوْلاهُ وَاِلى مَنْ','مَوْلاهُ وَاِلى مَنْ',0,1,1.6667,'م000',9),(117949,'مَوْلايَ','مَوْلايَ',0,0,0.5333,'م000',15),(117950,'مَوْلايَ اَدْخِلْني','مَوْلايَ اَدْخِلْني',0,1,1.6333,'م000',9),(117951,'مَوْلايَ اَدْخِلْني في','مَوْلايَ اَدْخِلْني في',0,1,1.7333,'م000',9),(117952,'مَوْلايَ بِذِكْرِكَ','مَوْلايَ بِذِكْرِكَ',0,1,1.6333,'م000',9),(117953,'مَوْلايَ بِذِكْرِكَ عاشَ','مَوْلايَ بِذِكْرِكَ عاشَ',0,1,1.8,'م000',9),(117954,'مَوْلايَ دَليلي','مَوْلايَ دَليلي',0,1,1.5,'م000',9),(117955,'مَوْلايَ دَليلي عَلَيْكَ','مَوْلايَ دَليلي عَلَيْكَ',0,1,1.8,'م000',9),(117956,'مَوْلايَ ذُنُوبي','مَوْلايَ ذُنُوبي',0,1,1.5333,'م000',9),(117957,'مَوْلايَ ذُنُوبي فَزِعْتُ','مَوْلايَ ذُنُوبي فَزِعْتُ',0,1,1.8333,'م000',9),(117958,'مَوْلايَ وَيا','مَوْلايَ وَيا',0,1,1.4333,'م000',9),(117959,'مَوْلايَ وَيا مُؤَمَّلي','مَوْلايَ وَيا مُؤَمَّلي',0,1,1.7667,'م000',9),(117960,'مَوْلاً','مَوْلاً',0,0,0.4667,'م000',9),(117961,'مَوْلاً كَريماً','مَوْلاً كَريماً',0,1,1.5,'م000',9),(117962,'مَوْلاً كَريماً اَصْبَرَ','مَوْلاً كَريماً اَصْبَرَ',0,1,1.8,'م000',9),(117963,'مَوْهِبَةٍ','مَوْهِبَةٍ',0,0,0.6667,'م000',9),(117964,'مَوْهِبَةٍ هَنيئَةٍ','مَوْهِبَةٍ هَنيئَةٍ',0,1,1.6333,'م000',9),(117965,'مَوْهِبَةٍ هَنيئَةٍ قَدْ','مَوْهِبَةٍ هَنيئَةٍ قَدْ',0,1,1.8,'م000',9),(117966,'مُؤَمَّلي','مُؤَمَّلي',0,0,0.6,'م000',9),(117967,'مُؤَمَّلي وَيا','مُؤَمَّلي وَيا',0,1,1.4667,'م000',9),(117968,'مُؤَمَّلي وَيا مُنْتَهى','مُؤَمَّلي وَيا مُنْتَهى',0,1,1.7667,'م000',9),(117969,'مُؤْمِنٍ وَمُؤْمِنَةٍ','مُؤْمِنٍ وَمُؤْمِنَةٍ',0,1,1.7,'م000',9),(117970,'مُؤْمِنٍ وَمُؤْمِنَةٍ بَأسَ','مُؤْمِنٍ وَمُؤْمِنَةٍ بَأسَ',0,1,1.9,'م000',9),(117971,'مُباحَةً','مُباحَةً',0,0,0.5333,'م000',9),(117972,'مُباحَةً وَاَبْوابَ','مُباحَةً وَاَبْوابَ',0,1,1.6333,'م000',9),(117973,'مُباحَةً وَاَبْوابَ الدُّعاءِ','مُباحَةً وَاَبْوابَ الدُّعاءِ',0,1,1.9667,'م000',9),(117974,'مُبارَكَةً','مُبارَكَةً',0,0,0.6667,'م000',9),(117975,'مُبارَكَةً زاكِيَةً','مُبارَكَةً زاكِيَةً',0,1,1.6333,'م000',9),(117976,'مُبارَكَةً زاكِيَةً نامِيَةً','مُبارَكَةً زاكِيَةً نامِيَةً',0,1,1.9333,'م000',9),(117977,'مُبيرِ','مُبيرِ',0,0,0.4,'م000',9),(117978,'مُبيرِ الظّالِمينَ','مُبيرِ الظّالِمينَ',0,1,1.6,'م000',9),(117979,'مُبيرِ الظّالِمينَ مُدْرِكِ','مُبيرِ الظّالِمينَ مُدْرِكِ',0,1,1.9,'م000',9),(117980,'مُبين','مُبين',0,0,0.3333,'م000',9),(117981,'مُبين 7','مُبين 7',0,1,1.2333,'م000',9),(117982,'مُبين 7 سُبْحـانَ','مُبين 7 سُبْحـانَ',0,1,1.5667,'م000',9),(117983,'مُبيناً','مُبيناً',0,0,0.4667,'م000',9),(117984,'مُبيناً اَللّـهُمَّ','مُبيناً اَللّـهُمَّ',0,1,1.6333,'م000',9),(117985,'مُبيناً اَللّـهُمَّ صَلِّ','مُبيناً اَللّـهُمَّ صَلِّ',0,1,1.8333,'م000',9),(117986,'مُبينٍ','مُبينٍ',0,0,0.4,'م000',9),(117987,'مُبينٍ 4','مُبينٍ 4',0,1,1.2667,'م000',9),(117988,'مُبينٍ 4 سُبْحـانَ','مُبينٍ 4 سُبْحـانَ',0,1,1.6,'م000',9),(117989,'مُبْدِئاً','مُبْدِئاً',0,0,0.6,'م000',9),(117990,'مُبْدِئاً وَمُعيداً','مُبْدِئاً وَمُعيداً',0,1,1.6333,'م000',9),(117991,'مُبْدِئاً وَمُعيداً تَقَدَّسَتْ','مُبْدِئاً وَمُعيداً تَقَدَّسَتْ',0,1,2,'م000',9),(117992,'مُتَعوِّذينَ','مُتَعوِّذينَ',0,0,0.8,'م000',9),(117993,'مُتَعوِّذينَ وَاَعِذْنا','مُتَعوِّذينَ وَاَعِذْنا',0,1,1.7667,'م000',9),(117994,'مُتَعوِّذينَ وَاَعِذْنا مُسْتَجيرينَ','مُتَعوِّذينَ وَاَعِذْنا مُسْتَجيرينَ',0,1,2,'م000',9),(117995,'مُتَعَرِّضٌّ','مُتَعَرِّضٌّ',0,0,0.8,'م000',9),(117996,'مُتَعَرِّضٌّ وَلا','مُتَعَرِّضٌّ وَلا',0,1,1.5667,'م000',9),(117997,'مُتَعَرِّضٌّ وَلا لِوَعيدِكَ','مُتَعَرِّضٌّ وَلا لِوَعيدِكَ',0,1,1.9333,'م000',9),(117998,'مُتَقبَّلَةً','مُتَقبَّلَةً',0,0,0.8,'م000',9),(117999,'مُتَقبَّلَةً زاكِيَةً','مُتَقبَّلَةً زاكِيَةً',0,1,1.7,'م000',9),(118000,'مُتَقبَّلَةً زاكِيَةً خالِصَةً','مُتَقبَّلَةً زاكِيَةً خالِصَةً',0,1,2,'م000',9),(118001,'مُتَنَجِّزٌ','مُتَنَجِّزٌ',0,0,0.7333,'م000',9),(118002,'مُتَنَجِّزٌ ما','مُتَنَجِّزٌ ما',0,1,1.4667,'م000',9),(118003,'مُتَنَجِّزٌ ما وَعَدْتَ','مُتَنَجِّزٌ ما وَعَدْتَ',0,1,1.7667,'م000',9),(118004,'مُتَهاوِنٌ','مُتَهاوِنٌ',0,0,0.6667,'م000',9),(118005,'مُتَهاوِنٌ لكِنْ','مُتَهاوِنٌ لكِنْ',0,1,1.5333,'م000',9),(118006,'مُتَهاوِنٌ لكِنْ خَطيئَةٌ','مُتَهاوِنٌ لكِنْ خَطيئَةٌ',0,1,1.8333,'م000',9),(118007,'مُتْرَعَةً','مُتْرَعَةً',0,0,0.6667,'م000',9),(118008,'مُجازاةِ','مُجازاةِ',0,0,0.5333,'م000',9),(118009,'مُجازاةِ الْمُذْنِبينَ','مُجازاةِ الْمُذْنِبينَ',0,1,1.7333,'م000',9),(118010,'مُجازاةِ الْمُذْنِبينَ وَحِلْمَكَ','مُجازاةِ الْمُذْنِبينَ وَحِلْمَكَ',0,1,2,'م000',9),(118011,'مُجيبٌ','مُجيبٌ',0,0,0.4,'م000',9),(118012,'مُجيبٌ allah\'ım','مُجيبٌ allah',0,1,1.5,'م450',9),(118013,'مُجيبٌ allah\'ım sana','مُجيبٌ allah sana',0,1,1.6667,'م4525',9),(118014,'مُجيبٌ اَسْتَغْفِرُ','مُجيبٌ اَسْتَغْفِرُ',0,1,1.6333,'م000',9),(118015,'مُجيبٌ اَسْتَغْفِرُ اللهَ','مُجيبٌ اَسْتَغْفِرُ اللهَ',0,1,1.8333,'م000',9),(118016,'مُجيبٌ اَللّـهُمَّ','مُجيبٌ اَللّـهُمَّ',0,1,1.6,'م000',9),(118017,'مُجيبٌ اَللّـهُمَّ اَنْتَ','مُجيبٌ اَللّـهُمَّ اَنْتَ',0,1,1.8333,'م000',9),(118018,'مُجيبٌ وَارْزُقْنا','مُجيبٌ وَارْزُقْنا',0,1,1.6,'م000',9),(118019,'مُجيبٌ وَارْزُقْنا عَمَلاً','مُجيبٌ وَارْزُقْنا عَمَلاً',0,1,1.8667,'م000',9),(118020,'مُجيبَ','مُجيبَ',0,0,0.4,'م000',13),(118021,'مُجيبَ دَعْوَةِ','مُجيبَ دَعْوَةِ',0,1,1.5,'م000',13),(118022,'مُجيبَ دَعْوَةِ الْمُضْطَرِّينَ','مُجيبَ دَعْوَةِ الْمُضْطَرِّينَ',0,1,2,'م000',9),(118023,'مُجْرِي','مُجْرِي',0,0,0.4667,'م000',9),(118024,'مُجْرِي الْفُلْكِ','مُجْرِي الْفُلْكِ',0,1,1.5667,'م000',9),(118025,'مُجْرِي الْفُلْكِ مُسَخِّرِ','مُجْرِي الْفُلْكِ مُسَخِّرِ',0,1,1.9,'م000',9),(118026,'مُجْمِلُ','مُجْمِلُ',0,0,0.5333,'م000',15),(118027,'مُجْمِلُ يا','مُجْمِلُ يا',0,1,1.3667,'م000',15),(118028,'مُجْمِلُ يا مُنْعِمُ','مُجْمِلُ يا مُنْعِمُ',0,1,1.6667,'م000',9),(118029,'مُحَمَّد وَآلِهِ','مُحَمَّد وَآلِهِ',0,1,1.5333,'م000',9),(118030,'مُحَمَّد وَآلِهِ الأَبْرارِ','مُحَمَّد وَآلِهِ الأَبْرارِ',0,1,1.9,'م000',9),(118031,'مُحَمَّد وَآلِِ','مُحَمَّد وَآلِِ',0,1,1.5,'م000',9),(118032,'مُحَمَّد وَآلِِ مُحَمَّدٍ','مُحَمَّد وَآلِِ مُحَمَّدٍ',0,1,1.8333,'م000',9),(118033,'مُحَمَّد وَاَنْ','مُحَمَّد وَاَنْ',0,1,1.5,'م000',9),(118034,'مُحَمَّد وَاَنْ تَسْمَعَ','مُحَمَّد وَاَنْ تَسْمَعَ',0,1,1.8,'م000',9),(118035,'مُحَمَّد وَمُوسَى','مُحَمَّد وَمُوسَى',0,1,1.5667,'م000',9),(118036,'مُحَمَّد وَمُوسَى بْنِ','مُحَمَّد وَمُوسَى بْنِ',0,1,1.7333,'م000',9),(118037,'مُحَمَّداً الْوَسيلَةَ','مُحَمَّداً الْوَسيلَةَ',0,1,1.7333,'م000',9),(118038,'مُحَمَّداً الْوَسيلَةَ وَالشَّرَفَ','مُحَمَّداً الْوَسيلَةَ وَالشَّرَفَ',0,1,2,'م000',9),(118039,'مُحَمَّداً فَوْقَ','مُحَمَّداً فَوْقَ',0,1,1.5667,'م000',9),(118040,'مُحَمَّداً فَوْقَ ما','مُحَمَّداً فَوْقَ ما',0,1,1.6667,'م000',9),(118041,'مُحَمَّداً مِنَ','مُحَمَّداً مِنَ',0,1,1.5,'م000',9),(118042,'مُحَمَّداً مِنَ الْبَهاءِ','مُحَمَّداً مِنَ الْبَهاءِ',0,1,1.8333,'م000',9),(118043,'مُحَمَّداً نَبيَّكَ','مُحَمَّداً نَبيَّكَ',0,1,1.6333,'م000',9),(118044,'مُحَمَّداً نَبيَّكَ عَنَّا','مُحَمَّداً نَبيَّكَ عَنَّا',0,1,1.8667,'م000',9),(118045,'مُحَمَّداً وَآلَهُ','مُحَمَّداً وَآلَهُ',0,1,1.6,'م000',9),(118046,'مُحَمَّداً وَآلَهُ يَوْمَ','مُحَمَّداً وَآلَهُ يَوْمَ',0,1,1.8333,'م000',9),(118047,'مُحَمَّداً وَآلِ','مُحَمَّداً وَآلِ',0,1,1.5333,'م000',9),(118048,'مُحَمَّداً وَآلِ مُحَمَّدٍ','مُحَمَّداً وَآلِ مُحَمَّدٍ',0,1,1.8667,'م000',9),(118049,'مُحَمَّدٍ اغْضَبِ','مُحَمَّدٍ اغْضَبِ',0,1,1.5667,'م000',9),(118050,'مُحَمَّدٍ اغْضَبِ الْيَوْمَ','مُحَمَّدٍ اغْضَبِ الْيَوْمَ',0,1,1.9,'م000',9),(118051,'مُحَمَّدٍ اَسْأَلُكَ','مُحَمَّدٍ اَسْأَلُكَ',0,1,1.6667,'م000',9),(118052,'مُحَمَّدٍ اَسْأَلُكَ اَنْ','مُحَمَّدٍ اَسْأَلُكَ اَنْ',0,1,1.8333,'م000',9),(118053,'مُحَمَّدٍ اَطْيَبَ','مُحَمَّدٍ اَطْيَبَ',0,1,1.6,'م000',9),(118054,'مُحَمَّدٍ اَطْيَبَ وَاَطْهَرَ','مُحَمَّدٍ اَطْيَبَ وَاَطْهَرَ',0,1,1.9667,'م000',9),(118055,'مُحَمَّدٍ اِمامِ','مُحَمَّدٍ اِمامِ',0,1,1.5333,'م000',9),(118056,'مُحَمَّدٍ اِمامِ الْمُسْلِمينَ','مُحَمَّدٍ اِمامِ الْمُسْلِمينَ',0,1,2,'م000',9),(118057,'مُحَمَّدٍ بنِ','مُحَمَّدٍ بنِ',0,1,1.4333,'م000',9),(118058,'مُحَمَّدٍ بنِ عَلِيٍّ','مُحَمَّدٍ بنِ عَلِيٍّ',0,1,1.7,'م000',9),(118059,'مُحَمَّدٍ بِاَفْضَلِ','مُحَمَّدٍ بِاَفْضَلِ',0,1,1.6667,'م000',9),(118060,'مُحَمَّدٍ بِاَفْضَلِ صَلَواتِكَ','مُحَمَّدٍ بِاَفْضَلِ صَلَواتِكَ',0,1,2,'م000',9),(118061,'مُحَمَّدٍ خاتَمِ','مُحَمَّدٍ خاتَمِ',0,1,1.5333,'م000',9),(118062,'مُحَمَّدٍ خاتَمِ النَّبِيِّينَ','مُحَمَّدٍ خاتَمِ النَّبِيِّينَ',0,1,2,'م000',9),(118063,'مُحَمَّدٍ صَلَواتُكَ','مُحَمَّدٍ صَلَواتُكَ',0,1,1.6667,'م000',9),(118064,'مُحَمَّدٍ صَلَواتُكَ عَلَيْهِ','مُحَمَّدٍ صَلَواتُكَ عَلَيْهِ',0,1,1.9667,'م000',9),(118065,'مُحَمَّدٍ عَبْدِكَ','مُحَمَّدٍ عَبْدِكَ',0,1,1.6,'م000',9),(118066,'مُحَمَّدٍ عَبْدِكَ الْمُرْتَضى','مُحَمَّدٍ عَبْدِكَ الْمُرْتَضى',0,1,2,'م000',9),(118067,'مُحَمَّدٍ عَبْدِكَ وَرَسُولِكَ','مُحَمَّدٍ عَبْدِكَ وَرَسُولِكَ',0,1,2,'م000',9),(118068,'مُحَمَّدٍ عَلَيْهِ وَآلِهِ','مُحَمَّدٍ عَلَيْهِ وَآلِهِ',0,1,1.8667,'م000',9),(118069,'مُحَمَّدٍ فَاسْتَنْقِذْني','مُحَمَّدٍ فَاسْتَنْقِذْني',0,1,1.8333,'م000',9),(118070,'مُحَمَّدٍ فَاسْتَنْقِذْني وَبِرَحْمَتِكَ','مُحَمَّدٍ فَاسْتَنْقِذْني وَبِرَحْمَتِكَ',0,1,2,'م000',9),(118071,'مُحَمَّدٍ كَما رَحِمْتَ','مُحَمَّدٍ كَما رَحِمْتَ',0,1,1.7667,'م000',9),(118072,'مُحَمَّدٍ كَما سَلَّمْتَ','مُحَمَّدٍ كَما سَلَّمْتَ',0,1,1.8,'م000',9),(118073,'مُحَمَّدٍ كَما شَرَّفْتَنا','مُحَمَّدٍ كَما شَرَّفْتَنا',0,1,1.8667,'م000',9),(118074,'مُحَمَّدٍ كَما صَلَّيْتَ','مُحَمَّدٍ كَما صَلَّيْتَ',0,1,1.8,'م000',9),(118075,'مُحَمَّدٍ كَما مَنَنْتَ','مُحَمَّدٍ كَما مَنَنْتَ',0,1,1.7667,'م000',9),(118076,'مُحَمَّدٍ كَما هَدَيْتَنا','مُحَمَّدٍ كَما هَدَيْتَنا',0,1,1.8333,'م000',9),(118077,'مُحَمَّدٍ وآلِهِ السَّلامُ','مُحَمَّدٍ وآلِهِ السَّلامُ',0,1,1.8667,'م000',9),(118078,'مُحَمَّدٍ وأهْلِ','مُحَمَّدٍ وأهْلِ',0,1,1.5333,'م000',9),(118079,'مُحَمَّدٍ وأهْلِ بَيْتِهِ','مُحَمَّدٍ وأهْلِ بَيْتِهِ',0,1,1.8333,'م000',9),(118080,'مُحَمَّدٍ واَذْهِبْ','مُحَمَّدٍ واَذْهِبْ',0,1,1.6333,'م000',9),(118081,'مُحَمَّدٍ واَذْهِبْ عَنّي','مُحَمَّدٍ واَذْهِبْ عَنّي',0,1,1.8333,'م000',9),(118082,'مُحَمَّدٍ وَآلِ مُحَمِّدٍ','مُحَمَّدٍ وَآلِ مُحَمِّدٍ',0,1,1.8333,'م000',9),(118083,'مُحَمَّدٍ وَآلِهِ','مُحَمَّدٍ وَآلِهِ',0,1,1.5667,'م000',13),(118084,'مُحَمَّدٍ وَآلِهِ السَّلامُ','مُحَمَّدٍ وَآلِهِ السَّلامُ',0,1,1.9,'م000',9),(118085,'مُحَمَّدٍ وَآلِهِ فِي','مُحَمَّدٍ وَآلِهِ فِي',0,1,1.7,'م000',9),(118086,'مُحَمَّدٍ وَآلِهِ وَاَعِنّا','مُحَمَّدٍ وَآلِهِ وَاَعِنّا',0,1,1.9,'م000',9),(118087,'مُحَمَّدٍ وَآلِِ','مُحَمَّدٍ وَآلِِ',0,1,1.5333,'م000',9),(118088,'مُحَمَّدٍ وَآلِِ مُحَمَّدٍ','مُحَمَّدٍ وَآلِِ مُحَمَّدٍ',0,1,1.8667,'م000',9),(118089,'مُحَمَّدٍ وَابْعَثْهُ','مُحَمَّدٍ وَابْعَثْهُ',0,1,1.7,'م000',9),(118090,'مُحَمَّدٍ وَابْعَثْهُ مَقاماً','مُحَمَّدٍ وَابْعَثْهُ مَقاماً',0,1,1.9667,'م000',9),(118091,'مُحَمَّدٍ وَاجْعَلْ','مُحَمَّدٍ وَاجْعَلْ',0,1,1.6333,'م000',9),(118092,'مُحَمَّدٍ وَاجْعَلْ دُعائي','مُحَمَّدٍ وَاجْعَلْ دُعائي',0,1,1.8667,'م000',9),(118093,'مُحَمَّدٍ وَاجْعَلْني','مُحَمَّدٍ وَاجْعَلْني',0,1,1.7,'م000',9),(118094,'مُحَمَّدٍ وَاجْعَلْني مَعَهُمْ','مُحَمَّدٍ وَاجْعَلْني مَعَهُمْ',0,1,2,'م000',9),(118095,'مُحَمَّدٍ وَاخْتِمْ','مُحَمَّدٍ وَاخْتِمْ',0,1,1.6333,'م000',9),(118096,'مُحَمَّدٍ وَاخْتِمْ لي','مُحَمَّدٍ وَاخْتِمْ لي',0,1,1.7333,'م000',9),(118097,'مُحَمَّدٍ وَارْحَمْني','مُحَمَّدٍ وَارْحَمْني',0,1,1.7,'م000',9),(118098,'مُحَمَّدٍ وَارْحَمْني يا','مُحَمَّدٍ وَارْحَمْني يا',0,1,1.8,'م000',9),(118099,'مُحَمَّدٍ وَارْزُقْنا','مُحَمَّدٍ وَارْزُقْنا',0,1,1.7,'م000',9),(118100,'مُحَمَّدٍ وَارْزُقْنا في','مُحَمَّدٍ وَارْزُقْنا في',0,1,1.8,'م000',9),(118101,'مُحَمَّدٍ وَارْزُقْنا قِيامَهُ','مُحَمَّدٍ وَارْزُقْنا قِيامَهُ',0,1,2,'م000',9),(118102,'مُحَمَّدٍ وَارْزُقْني','مُحَمَّدٍ وَارْزُقْني',0,1,1.7,'م000',9),(118103,'مُحَمَّدٍ وَارْزُقْني الْحَجَّ','مُحَمَّدٍ وَارْزُقْني الْحَجَّ',0,1,2,'م000',9),(118104,'مُحَمَّدٍ وَارْزُقْني الْيَقينَ','مُحَمَّدٍ وَارْزُقْني الْيَقينَ',0,1,2,'م000',9),(118105,'مُحَمَّدٍ وَارْزُقْني حَجَّ','مُحَمَّدٍ وَارْزُقْني حَجَّ',0,1,1.9,'م000',9),(118106,'مُحَمَّدٍ وَارْزُقْنِى','مُحَمَّدٍ وَارْزُقْنِى',0,1,1.7333,'م000',9),(118107,'مُحَمَّدٍ وَارْزُقْنِى الْحَجَّ','مُحَمَّدٍ وَارْزُقْنِى الْحَجَّ',0,1,2,'م000',9),(118108,'مُحَمَّدٍ وَاعْفُ','مُحَمَّدٍ وَاعْفُ',0,1,1.5667,'م000',9),(118109,'مُحَمَّدٍ وَاعْفُ عَنْ','مُحَمَّدٍ وَاعْفُ عَنْ',0,1,1.7333,'م000',9),(118110,'مُحَمَّدٍ وَاغْفِرْ لي','مُحَمَّدٍ وَاغْفِرْ لي',0,1,1.7333,'م000',9),(118111,'مُحَمَّدٍ وَافْتَحْ','مُحَمَّدٍ وَافْتَحْ',0,1,1.6333,'م000',9),(118112,'مُحَمَّدٍ وَافْتَحْ لي','مُحَمَّدٍ وَافْتَحْ لي',0,1,1.7333,'م000',9),(118113,'مُحَمَّدٍ وَاقْسِمْ','مُحَمَّدٍ وَاقْسِمْ',0,1,1.6333,'م000',9),(118114,'مُحَمَّدٍ وَاقْسِمْ لي','مُحَمَّدٍ وَاقْسِمْ لي',0,1,1.7333,'م000',9),(118115,'مُحَمَّدٍ وَاكْفِني','مُحَمَّدٍ وَاكْفِني',0,1,1.6333,'م000',9),(118116,'مُحَمَّدٍ وَاكْفِني الْمُهِمَّ','مُحَمَّدٍ وَاكْفِني الْمُهِمَّ',0,1,2,'م000',9),(118117,'مُحَمَّدٍ وَالْحَسَنِ','مُحَمَّدٍ وَالْحَسَنِ',0,1,1.7,'م000',9),(118118,'مُحَمَّدٍ وَالْحَسَنِ بْنِ','مُحَمَّدٍ وَالْحَسَنِ بْنِ',0,1,1.8667,'م000',9),(118119,'مُحَمَّدٍ وَالْطُفْ','مُحَمَّدٍ وَالْطُفْ',0,1,1.6333,'م000',9),(118120,'مُحَمَّدٍ وَالْطُفْ بي','مُحَمَّدٍ وَالْطُفْ بي',0,1,1.7333,'م000',9),(118121,'مُحَمَّدٍ وَالْقائِمَ','مُحَمَّدٍ وَالْقائِمَ',0,1,1.7,'م000',9),(118122,'مُحَمَّدٍ وَالْقائِمَ بِالْقِسْطِ','مُحَمَّدٍ وَالْقائِمَ بِالْقِسْطِ',0,1,2,'م000',9),(118123,'مُحَمَّدٍ وَاَعِذْني','مُحَمَّدٍ وَاَعِذْني',0,1,1.6667,'م000',9),(118124,'مُحَمَّدٍ وَاَعِذْني فيهِ','مُحَمَّدٍ وَاَعِذْني فيهِ',0,1,1.8333,'م000',9),(118125,'مُحَمَّدٍ وَاَعِّني','مُحَمَّدٍ وَاَعِّني',0,1,1.6333,'م000',9),(118126,'مُحَمَّدٍ وَاَعِّني عَلى','مُحَمَّدٍ وَاَعِّني عَلى',0,1,1.8,'م000',9),(118127,'مُحَمَّدٍ وَبارِكَ','مُحَمَّدٍ وَبارِكَ',0,1,1.6,'م000',9),(118128,'مُحَمَّدٍ وَبارِكَ عَلى','مُحَمَّدٍ وَبارِكَ عَلى',0,1,1.7667,'م000',9),(118129,'مُحَمَّدٍ وَخَليفَةَ','مُحَمَّدٍ وَخَليفَةَ',0,1,1.6667,'م000',9),(118130,'مُحَمَّدٍ وَخَليفَةَ مُحَمَّدٍ','مُحَمَّدٍ وَخَليفَةَ مُحَمَّدٍ',0,1,2,'م000',9),(118131,'مُحَمَّدٍ وَسَلِّمْ','مُحَمَّدٍ وَسَلِّمْ',0,1,1.6333,'م000',9),(118132,'مُحَمَّدٍ وَسَلِّمْ كَثيراً','مُحَمَّدٍ وَسَلِّمْ كَثيراً',0,1,1.9,'م000',9),(118133,'مُحَمَّدٍ وَمُفَضِّلُ','مُحَمَّدٍ وَمُفَضِّلُ',0,1,1.7,'م000',9),(118134,'مُحَمَّدٍ وَناصِرُ','مُحَمَّدٍ وَناصِرُ',0,1,1.6,'م000',9),(118135,'مُحَمَّدٍ وَناصِرُ مُحَمَّدٍ','مُحَمَّدٍ وَناصِرُ مُحَمَّدٍ',0,1,1.9333,'م000',9),(118136,'مُحَمَّدٍ وَهَبْ','مُحَمَّدٍ وَهَبْ',0,1,1.5333,'م000',9),(118137,'مُحَمَّدٍ وَهَبْ لي','مُحَمَّدٍ وَهَبْ لي',0,1,1.6333,'م000',9),(118138,'مُحَمَّدٍ وَوَفِّقْني','مُحَمَّدٍ وَوَفِّقْني',0,1,1.7,'م000',9),(118139,'مُحَمَّدٍ وَوَفِّقْني فيهِ','مُحَمَّدٍ وَوَفِّقْني فيهِ',0,1,1.8667,'م000',9),(118140,'مُحَمَّدِ بْنِ عَلِيٍّ','مُحَمَّدِ بْنِ عَلِيٍّ',0,1,1.7333,'م000',9),(118141,'مُحَمِّدٍ','مُحَمِّدٍ',0,0,0.6,'م000',9),(118142,'مُحَمِّدٍ صَلاةً','مُحَمِّدٍ صَلاةً',0,1,1.5333,'م000',9),(118143,'مُحَمِّدٍ صَلاةً لا','مُحَمِّدٍ صَلاةً لا',0,1,1.6333,'م000',9),(118144,'مُحْتاجُونَ','مُحْتاجُونَ',0,0,0.7333,'م000',9),(118145,'مُحْتاجُونَ اِلى','مُحْتاجُونَ اِلى',0,1,1.5333,'م000',9),(118146,'مُحْتاجُونَ اِلى نَيْلِكَ','مُحْتاجُونَ اِلى نَيْلِكَ',0,1,1.8333,'م000',9),(118147,'مُحْسِنُ','مُحْسِنُ',0,0,0.5333,'م000',15),(118148,'مُحْسِنُ يا','مُحْسِنُ يا',0,1,1.3667,'م000',9),(118149,'مُحْسِنُ يا مُجْمِلُ','مُحْسِنُ يا مُجْمِلُ',0,1,1.6667,'م000',9),(118150,'مُدِلاًّ','مُدِلاًّ',0,0,0.5333,'م000',9),(118151,'مُدِلاًّ عَلَيْكَ','مُدِلاًّ عَلَيْكَ',0,1,1.5667,'م000',9),(118152,'مُدِلاًّ عَلَيْكَ فيـما','مُدِلاًّ عَلَيْكَ فيـما',0,1,1.7667,'م000',9),(118153,'مُدْرِكِ','مُدْرِكِ',0,0,0.5333,'م000',9),(118154,'مُدْرِكِ الْهارِبينَ','مُدْرِكِ الْهارِبينَ',0,1,1.6667,'م000',9),(118155,'مُدْرِكِ الْهارِبينَ نَكالِ','مُدْرِكِ الْهارِبينَ نَكالِ',0,1,1.9,'م000',9),(118156,'مُرُوَّتي','مُرُوَّتي',0,0,0.6,'م000',9),(118157,'مُرُوَّتي وَاَصْلِحْ','مُرُوَّتي وَاَصْلِحْ',0,1,1.6667,'م000',9),(118158,'مُرُوَّتي وَاَصْلِحْ جَميعَ','مُرُوَّتي وَاَصْلِحْ جَميعَ',0,1,1.9,'م000',9),(118159,'مُرْسِلَ','مُرْسِلَ',0,0,0.5333,'م000',9),(118160,'مُرْسِلَ لَهُ','مُرْسِلَ لَهُ',0,1,1.4333,'م000',9),(118161,'مُرْسِلَ لَهُ مِنْ','مُرْسِلَ لَهُ مِنْ',0,1,1.6,'م000',9),(118162,'مُسَبِّحاً','مُسَبِّحاً',0,0,0.6667,'م000',9),(118163,'مُسَبِّحاً اَلْحَمْدُ','مُسَبِّحاً اَلْحَمْدُ',0,1,1.7,'م000',9),(118164,'مُسَبِّحاً اَلْحَمْدُ للهِ','مُسَبِّحاً اَلْحَمْدُ للهِ',0,1,1.8667,'م000',9),(118165,'مُسَخِّرِ','مُسَخِّرِ',0,0,0.6,'م000',9),(118166,'مُسَخِّرِ الرِّياحِ','مُسَخِّرِ الرِّياحِ',0,1,1.6333,'م000',9),(118167,'مُسَخِّرِ الرِّياحِ فالِقِ','مُسَخِّرِ الرِّياحِ فالِقِ',0,1,1.8667,'م000',9),(118168,'مُسَدِّدٌ','مُسَدِّدٌ',0,0,0.6,'م000',9),(118169,'مُسَدِّدٌ لِلصَّوابِ','مُسَدِّدٌ لِلصَّوابِ',0,1,1.6667,'م000',9),(118170,'مُسَدِّدٌ لِلصَّوابِ بِمَّنِكَ','مُسَدِّدٌ لِلصَّوابِ بِمَّنِكَ',0,1,2,'م000',9),(118171,'مُسَمّىً','مُسَمّىً',0,0,0.5333,'م000',9),(118172,'مُسَمّىً 5','مُسَمّىً 5',0,1,1.3333,'م000',9),(118173,'مُسَمّىً 5 سُبْحـانَ','مُسَمّىً 5 سُبْحـانَ',0,1,1.6667,'م000',9),(118174,'مُسْتَأنِساً','مُسْتَأنِساً',0,0,0.8,'م000',9),(118175,'مُسْتَأنِساً لا','مُسْتَأنِساً لا',0,1,1.5,'م000',9),(118176,'مُسْتَأنِساً لا خائِفاً','مُسْتَأنِساً لا خائِفاً',0,1,1.7667,'م000',9),(118177,'مُسْتَبْشِرَةٌ','مُسْتَبْشِرَةٌ',0,0,0.9333,'م000',9),(118178,'مُسْتَبْشِرَةٌ وَوُجوُهٌ','مُسْتَبْشِرَةٌ وَوُجوُهٌ',0,1,1.8,'م000',9),(118179,'مُسْتَبْشِرَةٌ وَوُجوُهٌ يَوْمَئِذٍ','مُسْتَبْشِرَةٌ وَوُجوُهٌ يَوْمَئِذٍ',0,1,2,'م000',9),(118180,'مُسْتَجيرينَ','مُسْتَجيرينَ',0,0,0.8,'م000',9),(118181,'مُسْتَجيرينَ وَاَجِرْنا','مُسْتَجيرينَ وَاَجِرْنا',0,1,1.7667,'م000',9),(118182,'مُسْتَجيرينَ وَاَجِرْنا مُسْتَسْلِمينَ','مُسْتَجيرينَ وَاَجِرْنا مُسْتَسْلِمينَ',0,1,2,'م000',9),(118183,'مُسْتَخِفّاً','مُسْتَخِفّاً',0,0,0.8,'م000',9),(118184,'مُسْتَخِفّاً بِحَقِّكَ','مُسْتَخِفّاً بِحَقِّكَ',0,1,1.7333,'م000',9),(118185,'مُسْتَخِفّاً بِحَقِّكَ فَاَقْصَيْتَني','مُسْتَخِفّاً بِحَقِّكَ فَاَقْصَيْتَني',0,1,2,'م000',9),(118186,'مُسْتَخِفٌّ','مُسْتَخِفٌّ',0,0,0.7333,'م000',9),(118187,'مُسْتَخِفٌّ وَلا','مُسْتَخِفٌّ وَلا',0,1,1.5333,'م000',9),(118188,'مُسْتَخِفٌّ وَلا لِعُقُوبَتِكَ','مُسْتَخِفٌّ وَلا لِعُقُوبَتِكَ',0,1,2,'م000',9),(118189,'مُسْتَخْفٍ','مُسْتَخْفٍ',0,0,0.6667,'م000',9),(118190,'مُسْتَخْفٍ بِاللَّيْلِ','مُسْتَخْفٍ بِاللَّيْلِ',0,1,1.7333,'م000',9),(118191,'مُسْتَخْفٍ بِاللَّيْلِ وَسارِبٌ','مُسْتَخْفٍ بِاللَّيْلِ وَسارِبٌ',0,1,2,'م000',9),(118192,'مُسْتَسْلِمينَ','مُسْتَسْلِمينَ',0,0,0.9333,'م000',9),(118193,'مُسْتَسْلِمينَ وَلا','مُسْتَسْلِمينَ وَلا',0,1,1.6333,'م000',9),(118194,'مُسْتَسْلِمينَ وَلا تَخْذُلْنا','مُسْتَسْلِمينَ وَلا تَخْذُلْنا',0,1,2,'م000',9),(118195,'مُسْتَطيلَةٌ','مُسْتَطيلَةٌ',0,0,0.8,'م000',9),(118196,'مُسْتَطيلَةٌ اَللّـهُمَّ','مُسْتَطيلَةٌ اَللّـهُمَّ',0,1,1.8,'م000',9),(118197,'مُسْتَطيلَةٌ اَللّـهُمَّ اِنّي','مُسْتَطيلَةٌ اَللّـهُمَّ اِنّي',0,1,2,'م000',9),(118198,'مُسْتَغْفِرينَ','مُسْتَغْفِرينَ',0,0,0.9333,'م000',9),(118199,'مُسْتَغْفِرينَ وَاغْفِرْ','مُسْتَغْفِرينَ وَاغْفِرْ',0,1,1.8,'م000',9),(118200,'مُسْتَغْفِرينَ وَاغْفِرْ لَنا','مُسْتَغْفِرينَ وَاغْفِرْ لَنا',0,1,1.9667,'م000',9),(118201,'مُسْتَقيمٍ','مُسْتَقيمٍ',0,0,0.6667,'م000',9),(118202,'مُسْتَقيمٍ وَانْصُرْنا','مُسْتَقيمٍ وَانْصُرْنا',0,1,1.7333,'م000',9),(118203,'مُسْتَقيمٍ وَانْصُرْنا بِهِ','مُسْتَقيمٍ وَانْصُرْنا بِهِ',0,1,1.9,'م000',9),(118204,'مُسْتَوْجِبينَ','مُسْتَوْجِبينَ',0,0,0.9333,'م000',9),(118205,'مُسْتَوْجِبينَ لِرَحْمَتِكَ','مُسْتَوْجِبينَ لِرَحْمَتِكَ',0,1,1.9,'م000',9),(118206,'مُسْتَوْجِبينَ لِرَحْمَتِكَ فَاَنْتَ','مُسْتَوْجِبينَ لِرَحْمَتِكَ فَاَنْتَ',0,1,2,'م000',9),(118207,'مُسْفِرَةٌ','مُسْفِرَةٌ',0,0,0.6667,'م000',9),(118208,'مُسْفِرَةٌ ضاحِكَةٌ','مُسْفِرَةٌ ضاحِكَةٌ',0,1,1.6333,'م000',9),(118209,'مُسْفِرَةٌ ضاحِكَةٌ مُسْتَبْشِرَةٌ','مُسْفِرَةٌ ضاحِكَةٌ مُسْتَبْشِرَةٌ',0,1,2,'م000',9),(118210,'مُشَفَّعٍ','مُشَفَّعٍ',0,0,0.6,'م000',9),(118211,'مُشَفَّعٍ وَاَوَّلَ','مُشَفَّعٍ وَاَوَّلَ',0,1,1.6333,'م000',9),(118212,'مُشَفَّعٍ وَاَوَّلَ قائِلٍ','مُشَفَّعٍ وَاَوَّلَ قائِلٍ',0,1,1.8667,'م000',9),(118213,'مُشْرَعَةً','مُشْرَعَةً',0,0,0.6667,'م000',9),(118214,'مُشْرَعَةً وَمَناهِلَ','مُشْرَعَةً وَمَناهِلَ',0,1,1.7,'م000',9),(118215,'مُشْرَعَةً وَمَناهِلَ الرَّجاءِ','مُشْرَعَةً وَمَناهِلَ الرَّجاءِ',0,1,2,'م000',9),(118216,'مُضادَّ','مُضادَّ',0,0,0.4667,'م000',9),(118217,'مُضادَّ لَهُ','مُضادَّ لَهُ',0,1,1.4,'م000',9),(118218,'مُضادَّ لَهُ في','مُضادَّ لَهُ في',0,1,1.5,'م000',9),(118219,'مُعَقِّباتٌ','مُعَقِّباتٌ',0,0,0.7333,'م000',9),(118220,'مُعَقِّباتٌ مِنْ','مُعَقِّباتٌ مِنْ',0,1,1.5333,'م000',9),(118221,'مُعَقِّباتٌ مِنْ بَيْنِ','مُعَقِّباتٌ مِنْ بَيْنِ',0,1,1.7667,'م000',9),(118222,'مُعَوَّلي','مُعَوَّلي',0,0,0.6,'م000',9),(118223,'مُعَوَّلي وَمُعْتَمَدي','مُعَوَّلي وَمُعْتَمَدي',0,1,1.7333,'م000',9),(118224,'مُعَوَّلي وَمُعْتَمَدي وَرَجائي','مُعَوَّلي وَمُعْتَمَدي وَرَجائي',0,1,2,'م000',9),(118225,'مُعْتَمَدي','مُعْتَمَدي',0,0,0.6667,'م000',9),(118226,'مُعْتَمَدي وَمُعَوَّلي','مُعْتَمَدي وَمُعَوَّلي',0,1,1.7333,'م000',9),(118227,'مُعْتَمَدي وَمُعَوَّلي وَرَجائي','مُعْتَمَدي وَمُعَوَّلي وَرَجائي',0,1,2,'م000',9),(118228,'مُعْتَمَدِ','مُعْتَمَدِ',0,0,0.6667,'م000',9),(118229,'مُعْتَمَدِ الْمُؤْمِنينَ','مُعْتَمَدِ الْمُؤْمِنينَ',0,1,1.8,'م000',9),(118230,'مُعْتَمَدِ الْمُؤْمِنينَ اَلْحَمْدُ','مُعْتَمَدِ الْمُؤْمِنينَ اَلْحَمْدُ',0,1,2,'م000',9),(118231,'مُعْرِضاً','مُعْرِضاً',0,0,0.6,'م000',9),(118232,'مُعْرِضاً عَنْكَ','مُعْرِضاً عَنْكَ',0,1,1.5333,'م000',9),(118233,'مُعْرِضاً عَنْكَ فَقَلَيْتَني','مُعْرِضاً عَنْكَ فَقَلَيْتَني',0,1,1.9667,'م000',9),(118234,'مُفاتِحُ','مُفاتِحُ',0,0,0.5333,'م000',9),(118235,'مُفاتِحُ الْغَيْبِ','مُفاتِحُ الْغَيْبِ',0,1,1.6,'م000',9),(118236,'مُفاتِحُ الْغَيْبِ لا','مُفاتِحُ الْغَيْبِ لا',0,1,1.7,'م000',9),(118237,'مُفَرِّجاً','مُفَرِّجاً',0,0,0.6667,'م000',9),(118238,'مُفْضِلُ','مُفْضِلُ',0,0,0.5333,'م000',15),(118239,'مُفْضِلُ لَسْتُ','مُفْضِلُ لَسْتُ',0,1,1.5,'م000',9),(118240,'مُفْضِلُ لَسْتُ اَتَّكِلُ','مُفْضِلُ لَسْتُ اَتَّكِلُ',0,1,1.8333,'م000',9),(118241,'مُفْضِلُ يا','مُفْضِلُ يا',0,1,1.3667,'م000',15),(118242,'مُفْضِلُ يا مَليكُ','مُفْضِلُ يا مَليكُ',0,1,1.6,'م000',9),(118243,'مُقَوِّياً','مُقَوِّياً',0,0,0.6667,'م000',9),(118244,'مُقَوِّياً اِلاّا','مُقَوِّياً اِلاّا',0,1,1.5667,'م000',9),(118245,'مُقَوِّياً اِلاّا اَنْتَ','مُقَوِّياً اِلاّا اَنْتَ',0,1,1.8,'م000',9),(118246,'مُقْتَدِرُ','مُقْتَدِرُ',0,0,0.6667,'م000',9),(118247,'مُقْتَدِرُ صَلِّ','مُقْتَدِرُ صَلِّ',0,1,1.5333,'م000',9),(118248,'مُقْتَدِرُ صَلِّ عَلى','مُقْتَدِرُ صَلِّ عَلى',0,1,1.7,'م000',9),(118249,'مُكافاةِ','مُكافاةِ',0,0,0.5333,'م000',9),(118250,'مُكافاةِ الْمُقَصِّرينَ','مُكافاةِ الْمُقَصِّرينَ',0,1,1.7667,'م000',9),(118251,'مُكافاةِ الْمُقَصِّرينَ وَاَنَا','مُكافاةِ الْمُقَصِّرينَ وَاَنَا',0,1,2,'م000',9),(118252,'مُكافاتِ','مُكافاتِ',0,0,0.5333,'م000',9),(118253,'مُكافاتِ الْمُقَصِّرينَ','مُكافاتِ الْمُقَصِّرينَ',0,1,1.7667,'م000',9),(118254,'مُكافاتِ الْمُقَصِّرينَ وَاَنَا','مُكافاتِ الْمُقَصِّرينَ وَاَنَا',0,1,2,'م000',9),(118255,'مُلُوكاً','مُلُوكاً',0,0,0.5333,'م000',9),(118256,'مُلُوكاً وَيَسْتَخْلِفُ','مُلُوكاً وَيَسْتَخْلِفُ',0,1,1.7667,'م000',9),(118257,'مُلُوكاً وَيَسْتَخْلِفُ آخَرينِ','مُلُوكاً وَيَسْتَخْلِفُ آخَرينِ',0,1,2,'م000',9),(118258,'مُلْتَحَداً','مُلْتَحَداً',0,0,0.7333,'م000',9),(118259,'مُلْتَحَداً فَلا','مُلْتَحَداً فَلا',0,1,1.5333,'م000',9),(118260,'مُلْتَحَداً فَلا تَجْعَلْ','مُلْتَحَداً فَلا تَجْعَلْ',0,1,1.8333,'م000',9),(118261,'مُلْكِكَ','مُلْكِكَ',0,0,0.5333,'م000',9),(118262,'مُلْكِكَ بِاَفْخَرِهِ','مُلْكِكَ بِاَفْخَرِهِ',0,1,1.7,'م000',9),(118263,'مُلْكِكَ بِاَفْخَرِهِ وَكُلُّ','مُلْكِكَ بِاَفْخَرِهِ وَكُلُّ',0,1,1.9667,'م000',9),(118264,'مُلْكِكَ فاخِرٌ','مُلْكِكَ فاخِرٌ',0,1,1.5,'م000',9),(118265,'مُلْكِكَ فاخِرٌ اَللّـهُمَّ','مُلْكِكَ فاخِرٌ اَللّـهُمَّ',0,1,1.9,'م000',9),(118266,'مُلْكِكَ وَلا','مُلْكِكَ وَلا',0,1,1.4333,'م000',9),(118267,'مُلْكِكَ وَلا تُشارَكُ','مُلْكِكَ وَلا تُشارَكُ',0,1,1.7333,'م000',9),(118268,'مُلْكِهِ وَلا','مُلْكِهِ وَلا',0,1,1.4333,'م000',9),(118269,'مُلْكِهِ وَلا مُنازِعَ','مُلْكِهِ وَلا مُنازِعَ',0,1,1.7333,'م000',9),(118270,'مُمْسِكَ','مُمْسِكَ',0,0,0.5333,'م000',9),(118271,'مُمْسِكَ لَها','مُمْسِكَ لَها',0,1,1.4333,'م000',9),(118272,'مُمْسِكَ لَها وَما','مُمْسِكَ لَها وَما',0,1,1.6,'م000',9),(118273,'مُناجاتَكَ','مُناجاتَكَ',0,0,0.6667,'م000',9),(118274,'مُناجاتَكَ اِذا','مُناجاتَكَ اِذا',0,1,1.5,'م000',9),(118275,'مُناجاتَكَ اِذا اَنَا','مُناجاتَكَ اِذا اَنَا',0,1,1.7,'م000',9),(118276,'مُنازِعٌ','مُنازِعٌ',0,0,0.5333,'م000',9),(118277,'مُنازِعٌ يُعادِلُهُ','مُنازِعٌ يُعادِلُهُ',0,1,1.6333,'م000',9),(118278,'مُنازِعٌ يُعادِلُهُ وَلا','مُنازِعٌ يُعادِلُهُ وَلا',0,1,1.8,'م000',9),(118279,'مُنازِعَ','مُنازِعَ',0,0,0.5333,'م000',9),(118280,'مُنازِعَ لَهُ','مُنازِعَ لَهُ',0,1,1.4333,'م000',9),(118281,'مُنازِعَ لَهُ في','مُنازِعَ لَهُ في',0,1,1.5333,'م000',9),(118282,'مُنَّ','مُنَّ',0,0,0.3333,'م000',9),(118283,'مُنَّ عَلَيَّ','مُنَّ عَلَيَّ',0,1,1.4333,'م000',9),(118284,'مُنَّ عَلَيَّ بِفَكَاكِ','مُنَّ عَلَيَّ بِفَكَاكِ',0,1,1.7667,'م000',9),(118285,'مُنْتَهى حاجَةِ','مُنْتَهى حاجَةِ',0,1,1.5,'م000',9),(118286,'مُنْتَهى حاجَةِ الرّاغِبينَ','مُنْتَهى حاجَةِ الرّاغِبينَ',0,1,1.9,'م000',9),(118287,'مُنْتَهى سُؤْلي','مُنْتَهى سُؤْلي',0,1,1.5,'م000',9),(118288,'مُنْتَهى سُؤْلي فَرِّقْ','مُنْتَهى سُؤْلي فَرِّقْ',0,1,1.7667,'م000',9),(118289,'مُنْزِلُهُ','مُنْزِلُهُ',0,0,0.6667,'م000',9),(118290,'مُنْزِلُهُ في','مُنْزِلُهُ في',0,1,1.4333,'م000',9),(118291,'مُنْزِلُهُ في كُلِّ','مُنْزِلُهُ في كُلِّ',0,1,1.6333,'م000',9),(118292,'مُنْعِمُ','مُنْعِمُ',0,0,0.5333,'م000',15),(118293,'مُنْعِمُ يا','مُنْعِمُ يا',0,1,1.3667,'م000',15),(118294,'مُنْعِمُ يا مُفْضِلُ','مُنْعِمُ يا مُفْضِلُ',0,1,1.6667,'م000',9),(118295,'مُنْكَر','مُنْكَر',0,0,0.4667,'م000',9),(118296,'مُنْكَر وَنَكير','مُنْكَر وَنَكير',0,1,1.5,'م000',9),(118297,'مُنْكَر وَنَكير اِيّايَ','مُنْكَر وَنَكير اِيّايَ',0,1,1.7667,'م000',9),(118298,'مُنْيَتي','مُنْيَتي',0,0,0.5333,'م000',9),(118299,'مُنْيَتي فَحَقِّقْ','مُنْيَتي فَحَقِّقْ',0,1,1.6,'م000',9),(118300,'مُنْيَتي فَحَقِّقْ رَجائي','مُنْيَتي فَحَقِّقْ رَجائي',0,1,1.8333,'م000',9),(118301,'مُوسى','مُوسى',0,0,0.3333,'م000',15),(118302,'مُوسى اِمامِ','مُوسى اِمامِ',0,1,1.4,'م000',9),(118303,'مُوسى اِمامِ الْمُسْلِمينَ','مُوسى اِمامِ الْمُسْلِمينَ',0,1,1.8667,'م000',9),(118304,'مُوسى وَعيسى','مُوسى وَعيسى',0,1,1.4,'م000',9),(118305,'مُوسى وَعيسى وَجميعِ','مُوسى وَعيسى وَجميعِ',0,1,1.6667,'م000',9),(118306,'مُوسى وَمُحَمَّدِ','مُوسى وَمُحَمَّدِ',0,1,1.5667,'م000',9),(118307,'مُوسى وَمُحَمَّدِ بْنِ','مُوسى وَمُحَمَّدِ بْنِ',0,1,1.7333,'م000',9),(118308,'مُوسى وَهارُونَ','مُوسى وَهارُونَ',0,1,1.5,'م000',9),(118309,'مُوسى وَهارُونَ اَللّـهُمَّ','مُوسى وَهارُونَ اَللّـهُمَّ',0,1,1.9,'م000',9),(118310,'مُوسَى','مُوسَى',0,0,0.4,'م000',9),(118311,'مُوسَى بْنِ','مُوسَى بْنِ',0,1,1.3667,'م000',9),(118312,'مُوسَى بْنِ جَعْفَرٍ','مُوسَى بْنِ جَعْفَرٍ',0,1,1.6667,'م000',9),(118313,'مُونِقَةٍ','مُونِقَةٍ',0,0,0.6,'م000',9),(118314,'مُونِقَةٍ قَدْ','مُونِقَةٍ قَدْ',0,1,1.4667,'م000',9),(118315,'مُونِقَةٍ قَدْ اَراني','مُونِقَةٍ قَدْ اَراني',0,1,1.7,'م000',9),(118316,'مِثْقالُ','مِثْقالُ',0,0,0.5333,'م000',9),(118317,'مِثْقالُ ذَرَّةٍ','مِثْقالُ ذَرَّةٍ',0,1,1.5333,'م000',9),(118318,'مِثْقالُ ذَرَّةٍ فِي','مِثْقالُ ذَرَّةٍ فِي',0,1,1.6667,'م000',9),(118319,'مِثْلَكَ','مِثْلَكَ',0,0,0.5333,'م000',9),(118320,'مِثْلَكَ كَرَماً','مِثْلَكَ كَرَماً',0,1,1.5333,'م000',9),(118321,'مِثْلَكَ كَرَماً وَجُوداً','مِثْلَكَ كَرَماً وَجُوداً',0,1,1.8333,'م000',9),(118322,'مِثْلِ','مِثْلِ',0,0,0.4,'م000',9),(118323,'مِثْلِ حالي','مِثْلِ حالي',0,1,1.3667,'م000',9),(118324,'مِثْلِ حالي اِلى','مِثْلِ حالي اِلى',0,1,1.5333,'م000',9),(118325,'مِدادَ','مِدادَ',0,0,0.4,'م000',9),(118326,'مِدادَ كَلِماتِهِ','مِدادَ كَلِماتِهِ',0,1,1.5667,'م000',9),(118327,'مِدادَ كَلِماتِهِ سُبْحـانَ','مِدادَ كَلِماتِهِ سُبْحـانَ',0,1,1.9,'م000',9),(118328,'مِدْحَتي','مِدْحَتي',0,0,0.5333,'م000',9),(118329,'مِدْحَتي وَاَجِبْ','مِدْحَتي وَاَجِبْ',0,1,1.5667,'م000',9),(118330,'مِدْحَتي وَاَجِبْ يا','مِدْحَتي وَاَجِبْ يا',0,1,1.6667,'م000',9),(118331,'مِدْحَتَهُ','مِدْحَتَهُ',0,0,0.6667,'م000',9),(118332,'مِدْحَتَهُ الْقائِلُونَ','مِدْحَتَهُ الْقائِلُونَ',0,1,1.7667,'م000',9),(118333,'مِدْحَتَهُ الْقائِلُونَ وَلا','مِدْحَتَهُ الْقائِلُونَ وَلا',0,1,1.9333,'م000',9),(118334,'مِلأَ','مِلأَ',0,0,0.3333,'م000',15),(118335,'مِلأَ ما','مِلأَ ما',0,1,1.2667,'م000',9),(118336,'مِلأَ ما اَحْصى','مِلأَ ما اَحْصى',0,1,1.5,'م000',9),(118337,'مِلَّةَ','مِلَّةَ',0,0,0.4667,'م000',9),(118338,'مِلَّةَ رَسُولِكَ','مِلَّةَ رَسُولِكَ',0,1,1.5667,'م000',9),(118339,'مِلَّةَ رَسُولِكَ صَلَّى','مِلَّةَ رَسُولِكَ صَلَّى',0,1,1.8,'م000',9),(118340,'مِلَّتِكَ','مِلَّتِكَ',0,0,0.6,'م000',9),(118341,'مِلَّتِكَ وَسُنَّةِ','مِلَّتِكَ وَسُنَّةِ',0,1,1.6333,'م000',9),(118342,'مِلَّتِكَ وَسُنَّةِ نَبِيِّكَ','مِلَّتِكَ وَسُنَّةِ نَبِيِّكَ',0,1,1.9667,'م000',9),(118343,'مِمّا','مِمّا',0,0,0.3333,'م000',19),(118344,'مِمّا اَتَقَرَّبُ','مِمّا اَتَقَرَّبُ',0,1,1.5667,'م000',9),(118345,'مِمّا اَتَقَرَّبُ بِهِ','مِمّا اَتَقَرَّبُ بِهِ',0,1,1.7333,'م000',9),(118346,'مِمّا فَزِعْتُ','مِمّا فَزِعْتُ',0,1,1.4667,'م000',9),(118347,'مِمّا فَزِعْتُ اِلَيْكَ','مِمّا فَزِعْتُ اِلَيْكَ',0,1,1.7667,'م000',9),(118348,'مِمَّنْ اَطَلْتَ','مِمَّنْ اَطَلْتَ',0,1,1.5333,'م000',9),(118349,'مِمَّنْ اَطَلْتَ عُمْرَهُ','مِمَّنْ اَطَلْتَ عُمْرَهُ',0,1,1.8333,'م000',9),(118350,'مِمَّنْ بَلَّغْتَهُ','مِمَّنْ بَلَّغْتَهُ',0,1,1.6333,'م000',9),(118351,'مِمَّنْ بَلَّغْتَهُ اِيّاها','مِمَّنْ بَلَّغْتَهُ اِيّاها',0,1,1.9,'م000',9),(118352,'مِمَّنْ تَشاءُ','مِمَّنْ تَشاءُ',0,1,1.4667,'م000',9),(118353,'مِمَّنْ تَشاءُ وَتُعِزُّ','مِمَّنْ تَشاءُ وَتُعِزُّ',0,1,1.8,'م000',9),(118354,'مِمَّنْ تَنْتصِرُ','مِمَّنْ تَنْتصِرُ',0,1,1.5667,'م000',9),(118355,'مِمَّنْ تَنْتصِرُ بِهِ','مِمَّنْ تَنْتصِرُ بِهِ',0,1,1.7333,'م000',9),(118356,'مِن','مِن',0,0,0.2,'م000',9),(118357,'مِن الْحَقِّ','مِن الْحَقِّ',0,1,1.4,'م000',9),(118358,'مِن الْحَقِّ فَحَمِّلْناهُ','مِن الْحَقِّ فَحَمِّلْناهُ',0,1,1.8667,'م000',9),(118359,'مِن خَلْقِكَ','مِن خَلْقِكَ',0,1,1.4,'م000',9),(118360,'مِن خَلْقِكَ اَللّـهُمَّ','مِن خَلْقِكَ اَللّـهُمَّ',0,1,1.8,'م000',9),(118361,'مِن عِبادِكَ','مِن عِبادِكَ',0,1,1.4,'م000',9),(118362,'مِن عِبادِكَ وَاَنْبِيائِكَ','مِن عِبادِكَ وَاَنْبِيائِكَ',0,1,1.9,'م000',9),(118363,'مِنَ الاَمْرِ الْعَظيمِ','مِنَ الاَمْرِ الْعَظيمِ',0,1,1.7667,'م000',9),(118364,'مِنَ الاَوَّلينَ','مِنَ الاَوَّلينَ',0,1,1.5333,'م000',9),(118365,'مِنَ الاَوَّلينَ والآخِرِينَ','مِنَ الاَوَّلينَ والآخِرِينَ',0,1,1.9333,'م000',9),(118366,'مِنَ الاَوَّلينَ وَالآخِرينَ','مِنَ الاَوَّلينَ وَالآخِرينَ',0,1,1.9333,'م000',9),(118367,'مِنَ الدُّعاةِ','مِنَ الدُّعاةِ',0,1,1.4667,'م000',9),(118368,'مِنَ الدُّعاةِ اِلى','مِنَ الدُّعاةِ اِلى',0,1,1.6333,'م000',9),(118369,'مِنَ الدُّنْيا','مِنَ الدُّنْيا',0,1,1.4667,'م000',9),(118370,'مِنَ الدُّنْيا وَالآخِرَةِ','مِنَ الدُّنْيا وَالآخِرَةِ',0,1,1.8667,'م000',9),(118371,'مِنَ الذُّلِّ','مِنَ الذُّلِّ',0,1,1.4333,'م000',9),(118372,'مِنَ الذُّلِّ وَكَبِّرْهُ','مِنَ الذُّلِّ وَكَبِّرْهُ',0,1,1.8333,'م000',9),(118373,'مِنَ الذُّنُوبِ اِذَا','مِنَ الذُّنُوبِ اِذَا',0,1,1.7,'م000',9),(118374,'مِنَ الذُّنُوبِ كُلِّها','مِنَ الذُّنُوبِ كُلِّها',0,1,1.7667,'م000',9),(118375,'مِنَ الرَّأفَةِ','مِنَ الرَّأفَةِ',0,1,1.5,'م000',9),(118376,'مِنَ الرَّأفَةِ وَالرَّحْمَةِ','مِنَ الرَّأفَةِ وَالرَّحْمَةِ',0,1,1.9667,'م000',9),(118377,'مِنَ الرَّحْمَةِ','مِنَ الرَّحْمَةِ',0,1,1.5333,'م000',9),(118378,'مِنَ الرَّحْمَةِ لي','مِنَ الرَّحْمَةِ لي',0,1,1.6333,'م000',9),(118379,'مِنَ الرَّحْمَةِ وَالْمَغْفِرَةِ','مِنَ الرَّحْمَةِ وَالْمَغْفِرَةِ',0,1,2,'م000',9),(118380,'مِنَ الرِّزْقِ اَطْيَبَهُ','مِنَ الرِّزْقِ اَطْيَبَهُ',0,1,1.8333,'م000',9),(118381,'مِنَ الرِّياءِ','مِنَ الرِّياءِ',0,1,1.4667,'م000',9),(118382,'مِنَ الرِّياءِ وَالشَّكِّ','مِنَ الرِّياءِ وَالشَّكِّ',0,1,1.8333,'م000',9),(118383,'مِنَ الرِّياءِ وَلِساني','مِنَ الرِّياءِ وَلِساني',0,1,1.7667,'م000',9),(118384,'مِنَ السَّماءِ','مِنَ السَّماءِ',0,1,1.4667,'م000',9),(118385,'مِنَ السَّماءِ بِكَلِمَتِهِ','مِنَ السَّماءِ بِكَلِمَتِهِ',0,1,1.9,'م000',9),(118386,'مِنَ السَّماءِ وَما','مِنَ السَّماءِ وَما',0,1,1.6333,'م000',9),(118387,'مِنَ الشَّأنِ','مِنَ الشَّأنِ',0,1,1.4333,'م000',9),(118388,'مِنَ الشَّأنِ وَالْجَبَرُوتِ','مِنَ الشَّأنِ وَالْجَبَرُوتِ',0,1,1.9333,'م000',9),(118389,'مِنَ الشَّيْطانِ','مِنَ الشَّيْطانِ',0,1,1.5333,'م000',15),(118390,'مِنَ الشَّيْطانِ الرَّجيمَ','مِنَ الشَّيْطانِ الرَّجيمَ',0,1,1.8667,'م000',9),(118391,'مِنَ الشَّيْطانِ الرَّجيمِ','مِنَ الشَّيْطانِ الرَّجيمِ',0,1,1.8667,'م000',9),(118392,'مِنَ الشِّرْكِ','مِنَ الشِّرْكِ',0,1,1.4667,'م000',9),(118393,'مِنَ الشِّرْكِ قَلْبي','مِنَ الشِّرْكِ قَلْبي',0,1,1.7,'م000',9),(118394,'مِنَ الصَّفْحِ','مِنَ الصَّفْحِ',0,1,1.4667,'م000',9),(118395,'مِنَ الصَّفْحِ عَمَّنْ','مِنَ الصَّفْحِ عَمَّنْ',0,1,1.7333,'م000',9),(118396,'مِنَ النّارِ بِعَفْوِكَ','مِنَ النّارِ بِعَفْوِكَ',0,1,1.7667,'م000',9),(118397,'مِنَ النّارِ فَاكْتُبْ','مِنَ النّارِ فَاكْتُبْ',0,1,1.7333,'م000',9),(118398,'مِنَ النّارِ هذا','مِنَ النّارِ هذا',0,1,1.5333,'م000',9),(118399,'مِنَ النّارِ وَالْفَوْزِ','مِنَ النّارِ وَالْفَوْزِ',0,1,1.8,'م000',9),(118400,'مِنَ النّارِ وَسُعَداءِ','مِنَ النّارِ وَسُعَداءِ',0,1,1.7667,'م000',9),(118401,'مِنَ النّارِ يا','مِنَ النّارِ يا',0,1,1.5,'م000',9),(118402,'مِنَ النَّارِ','مِنَ النَّارِ',0,1,1.4333,'م000',9),(118403,'مِنَ النَّارِ فيمَنْ','مِنَ النَّارِ فيمَنْ',0,1,1.6667,'م000',9),(118404,'مِنَ النَّارِ هذا','مِنَ النَّارِ هذا',0,1,1.5667,'م000',9),(118405,'مِنَ النِّفاقِ','مِنَ النِّفاقِ',0,1,1.4667,'م000',9),(118406,'مِنَ النِّفاقِ وَعَمَلي','مِنَ النِّفاقِ وَعَمَلي',0,1,1.7667,'م000',9),(118407,'مِنَ الْبَهاءِ','مِنَ الْبَهاءِ',0,1,1.4667,'م000',9),(118408,'مِنَ الْبَهاءِ وَالنَّضْرَةِ','مِنَ الْبَهاءِ وَالنَّضْرَةِ',0,1,1.9333,'م000',9),(118409,'مِنَ الْحَقِّ','مِنَ الْحَقِّ',0,1,1.4333,'م000',9),(118410,'مِنَ الْحَقِّ بِإِذْنِكَ','مِنَ الْحَقِّ بِإِذْنِكَ',0,1,1.8,'م000',9),(118411,'مِنَ الْحَقِّ مَخافَةَ','مِنَ الْحَقِّ مَخافَةَ',0,1,1.7333,'م000',9),(118412,'مِنَ الْحَيِّ','مِنَ الْحَيِّ',0,1,1.4333,'م000',9),(118413,'مِنَ الْحَيِّ وَتَرْزُقُ','مِنَ الْحَيِّ وَتَرْزُقُ',0,1,1.8,'م000',9),(118414,'مِنَ الْحُورِ','مِنَ الْحُورِ',0,1,1.4333,'م000',9),(118415,'مِنَ الْحُورِ الْعينِ','مِنَ الْحُورِ الْعينِ',0,1,1.7,'م000',9),(118416,'مِنَ الْخاشِعينَ','مِنَ الْخاشِعينَ',0,1,1.5333,'م000',9),(118417,'مِنَ الْخاشِعينَ اَللّـهُمَّ','مِنَ الْخاشِعينَ اَللّـهُمَّ',0,1,1.9333,'م000',9),(118418,'مِنَ الْخَلْقِ اَللّـهُمَّ','مِنَ الْخَلْقِ اَللّـهُمَّ',0,1,1.8667,'م000',9),(118419,'مِنَ الْخَيْرِ','مِنَ الْخَيْرِ',0,1,1.4667,'م000',9),(118420,'مِنَ الْخَيْرِ اَضْعافاً','مِنَ الْخَيْرِ اَضْعافاً',0,1,1.8,'م000',9),(118421,'مِنَ الْخَيْرِ كُلِّهِ','مِنَ الْخَيْرِ كُلِّهِ',0,1,1.7333,'م000',9),(118422,'مِنَ الْخِيانَةِ','مِنَ الْخِيانَةِ',0,1,1.5333,'م000',9),(118423,'مِنَ الْخِيانَةِ فَاِنَّكَ','مِنَ الْخِيانَةِ فَاِنَّكَ',0,1,1.8667,'م000',9),(118424,'مِنَ الْعالَمينَ','مِنَ الْعالَمينَ',0,1,1.5333,'م000',9),(118425,'مِنَ الْعالَمينَ الْبَشيرِ','مِنَ الْعالَمينَ الْبَشيرِ',0,1,1.8667,'م000',9),(118426,'مِنَ الْعَيْشِ','مِنَ الْعَيْشِ',0,1,1.4667,'م000',9),(118427,'مِنَ الْعَيْشِ بِما','مِنَ الْعَيْشِ بِما',0,1,1.6333,'م000',9),(118428,'مِنَ الْفَزَعِ','مِنَ الْفَزَعِ',0,1,1.4667,'م000',9),(118429,'مِنَ الْفَزَعِ الأَكْبَرِ','مِنَ الْفَزَعِ الأَكْبَرِ',0,1,1.8333,'م000',9),(118430,'مِنَ الْفَقْرِ','مِنَ الْفَقْرِ',0,1,1.4667,'م000',9),(118431,'مِنَ الْفَقْرِ اِنَّكَ','مِنَ الْفَقْرِ اِنَّكَ',0,1,1.7333,'م000',9),(118432,'مِنَ الْقُرآنِ وَرَبَّ','مِنَ الْقُرآنِ وَرَبَّ',0,1,1.7333,'م000',9),(118433,'مِنَ الْكَذِبِ','مِنَ الْكَذِبِ',0,1,1.4667,'م000',9),(118434,'مِنَ الْكَذِبِ وَعَيْني','مِنَ الْكَذِبِ وَعَيْني',0,1,1.7667,'م000',9),(118435,'مِنَ الْكَسَلِ','مِنَ الْكَسَلِ',0,1,1.4667,'م000',9),(118436,'مِنَ الْكَسَلِ وَالْفَشَلِ','مِنَ الْكَسَلِ وَالْفَشَلِ',0,1,1.8667,'م000',9),(118437,'مِنَ الْمَعْرِفَةِ','مِنَ الْمَعْرِفَةِ',0,1,1.6,'م000',9),(118438,'مِنَ الْمَعْرِفَةِ بِجُودِكَ','مِنَ الْمَعْرِفَةِ بِجُودِكَ',0,1,1.9333,'م000',9),(118439,'مِنَ الْمَعْرِفَةِ بِكَرَمِكَ','مِنَ الْمَعْرِفَةِ بِكَرَمِكَ',0,1,1.9667,'م000',9),(118440,'مِنَ الْمَيِّتِ وَتُخْرِجُ','مِنَ الْمَيِّتِ وَتُخْرِجُ',0,1,1.8667,'م000',9),(118441,'مِنَ الْمُؤْمِنينَ','مِنَ الْمُؤْمِنينَ',0,1,1.6,'م000',15),(118442,'مِنَ الْمُؤْمِنينَ وَالْمُؤْمِناتِ','مِنَ الْمُؤْمِنينَ وَالْمُؤْمِناتِ',0,1,2,'م000',9),(118443,'مِنَ الْهُدى وَالْفُرْقَانِ','مِنَ الْهُدى وَالْفُرْقَانِ',0,1,1.9,'م000',9),(118444,'مِنَ الْهُدى وَالْفْرقانِ','مِنَ الْهُدى وَالْفْرقانِ',0,1,1.8333,'م000',9),(118445,'مِنَ اَمْرِ','مِنَ اَمْرِ',0,1,1.3667,'م000',9),(118446,'مِنَ اَمْرِ اللهِ','مِنَ اَمْرِ اللهِ',0,1,1.5667,'م000',9),(118447,'مِنّا اِنَّكَ','مِنّا اِنَّكَ',0,1,1.4333,'م000',9),(118448,'مِنّا اِنَّكَ اَنْتَ','مِنّا اِنَّكَ اَنْتَ',0,1,1.6667,'م000',9),(118449,'مِنّا وَاَمَرْتَنا','مِنّا وَاَمَرْتَنا',0,1,1.6,'م000',9),(118450,'مِنّا وَاَمَرْتَنا اَنْ','مِنّا وَاَمَرْتَنا اَنْ',0,1,1.7667,'م000',9),(118451,'مِنّي إنْ','مِنّي إنْ',0,1,1.3,'م000',9),(118452,'مِنّي إنْ اَنَا','مِنّي إنْ اَنَا',0,1,1.5,'م000',9),(118453,'مِنّي اَنْ','مِنّي اَنْ',0,1,1.3333,'م000',9),(118454,'مِنّي اَنْ لا','مِنّي اَنْ لا',0,1,1.4333,'م000',9),(118455,'مِنّي بِالاَضْعافِ','مِنّي بِالاَضْعافِ',0,1,1.6,'م000',9),(118456,'مِنّي بِالاَضْعافِ الْكَثيرَةِ','مِنّي بِالاَضْعافِ الْكَثيرَةِ',0,1,2,'م000',9),(118457,'مِنّي بِرَأفَتِكَ','مِنّي بِرَأفَتِكَ',0,1,1.5667,'م000',9),(118458,'مِنّي بِرَأفَتِكَ وَرَحْمَتِكَ','مِنّي بِرَأفَتِكَ وَرَحْمَتِكَ',0,1,2,'م000',9),(118459,'مِنّي بِسَبيْل','مِنّي بِسَبيْل',0,1,1.4667,'م000',9),(118460,'مِنّي بِسَبيْل مِنَ','مِنّي بِسَبيْل مِنَ',0,1,1.6333,'م000',9),(118461,'مِنّي عَلَيْكَ','مِنّي عَلَيْكَ',0,1,1.4667,'م000',9),(118462,'مِنّي عَلَيْكَ بَلْ','مِنّي عَلَيْكَ بَلْ',0,1,1.6333,'م000',9),(118463,'مِنّي ما','مِنّي ما',0,1,1.2667,'م000',9),(118464,'مِنّي ما اَقُولُ','مِنّي ما اَقُولُ',0,1,1.5333,'م000',9),(118465,'مِنّي وَاَعْلِ','مِنّي وَاَعْلِ',0,1,1.4667,'م000',9),(118466,'مِنّي وَاَعْلِ ذِكْري','مِنّي وَاَعْلِ ذِكْري',0,1,1.7,'م000',9),(118467,'مِنّي وَلاَ','مِنّي وَلاَ',0,1,1.3667,'م000',9),(118468,'مِنّي وَلاَ اسْتيجاب','مِنّي وَلاَ اسْتيجاب',0,1,1.6667,'م000',9),(118469,'مِنِّى','مِنِّى',0,0,0.4,'م000',9),(118470,'مِنِّى الْيَسيرَ','مِنِّى الْيَسيرَ',0,1,1.5333,'م000',9),(118471,'مِنِّي','مِنِّي',0,0,0.4,'م000',15),(118472,'مِنِّي الْيَسيرَ','مِنِّي الْيَسيرَ',0,1,1.5333,'م000',9),(118473,'مِنِّي الْيَسيرَ وَاعْفُ','مِنِّي الْيَسيرَ وَاعْفُ',0,1,1.8,'م000',9),(118474,'مِنْ أَوْصِياءِ','مِنْ أَوْصِياءِ',0,1,1.5,'م000',9),(118475,'مِنْ أَوْصِياءِ مُحَمَّدٍ','مِنْ أَوْصِياءِ مُحَمَّدٍ',0,1,1.8333,'م000',9),(118476,'مِنْ اياتِكَ','مِنْ اياتِكَ',0,1,1.4,'م000',9),(118477,'مِنْ اياتِكَ بِاَكْرَمِها','مِنْ اياتِكَ بِاَكْرَمِها',0,1,1.8333,'م000',9),(118478,'مِنْ اَسمائِكَ','مِنْ اَسمائِكَ',0,1,1.4667,'م000',9),(118479,'مِنْ اَسمائِكَ بِاَكْبَرِها','مِنْ اَسمائِكَ بِاَكْبَرِها',0,1,1.9,'م000',9),(118480,'مِنْ اَمْري','مِنْ اَمْري',0,1,1.3667,'م000',9),(118481,'مِنْ اَمْري فَرَجاً','مِنْ اَمْري فَرَجاً',0,1,1.6333,'م000',9),(118482,'مِنْ اَمْرِ','مِنْ اَمْرِ',0,1,1.3667,'م000',9),(118483,'مِنْ اَمْرِ دُنْيايَ','مِنْ اَمْرِ دُنْيايَ',0,1,1.6667,'م000',9),(118484,'مِنْ اَناتِكَ','مِنْ اَناتِكَ',0,1,1.4333,'م000',9),(118485,'مِنْ اَناتِكَ وَما','مِنْ اَناتِكَ وَما',0,1,1.6,'م000',9),(118486,'مِنْ اَنْ','مِنْ اَنْ',0,1,1.3,'م000',9),(118487,'مِنْ اَنْ تَحُوطَنا','مِنْ اَنْ تَحُوطَنا',0,1,1.6333,'م000',9),(118488,'مِنْ اَنْ تُقايِسَني','مِنْ اَنْ تُقايِسَني',0,1,1.6667,'م000',9),(118489,'مِنْ اَوْفَرِ','مِنْ اَوْفَرِ',0,1,1.4333,'م000',9),(118490,'مِنْ اَوْفَرِ عِبادِكَ','مِنْ اَوْفَرِ عِبادِكَ',0,1,1.7333,'م000',9),(118491,'مِنْ اَوْلِياءِكَ','مِنْ اَوْلِياءِكَ',0,1,1.5667,'م000',9),(118492,'مِنْ اَوْلِياءِكَ اَللّـهُمَّ','مِنْ اَوْلِياءِكَ اَللّـهُمَّ',0,1,1.9667,'م000',9),(118493,'مِنْ اَوْلِيائِكَ وَاَرْضاها','مِنْ اَوْلِيائِكَ وَاَرْضاها',0,1,1.9333,'م000',9),(118494,'مِنْ اَيْنَ','مِنْ اَيْنَ',0,1,1.3667,'م000',9),(118495,'مِنْ اَيْنَ لِيَ','مِنْ اَيْنَ لِيَ',0,1,1.5333,'م000',9),(118496,'مِنْ اُمُورِ','مِنْ اُمُورِ',0,1,1.4,'م000',9),(118497,'مِنْ اُمُورِ الْمُسْلِمينَ','مِنْ اُمُورِ الْمُسْلِمينَ',0,1,1.8667,'م000',9),(118498,'مِنْ اِجابَتِكَ فَصِرْتُ','مِنْ اِجابَتِكَ فَصِرْتُ',0,1,1.8,'م000',9),(118499,'مِنْ اِحْسانِكَ','مِنْ اِحْسانِكَ',0,1,1.5,'م000',9),(118500,'مِنْ اِحْسانِكَ بِاَحْسَنِهِ','مِنْ اِحْسانِكَ بِاَحْسَنِهِ',0,1,1.9333,'م000',9),(118501,'مِنْ بابِكَ','مِنْ بابِكَ',0,1,1.3667,'م000',9),(118502,'مِنْ بابِكَ وَلا','مِنْ بابِكَ وَلا',0,1,1.5333,'م000',9),(118503,'مِنْ بَعْدِ','مِنْ بَعْدِ',0,1,1.3667,'م000',9),(118504,'مِنْ بَعْدِ خَوْفِهِ','مِنْ بَعْدِ خَوْفِهِ',0,1,1.6667,'م000',9),(118505,'مِنْ بَعْدِهِ','مِنْ بَعْدِهِ',0,1,1.4333,'م000',9),(118506,'مِنْ بَعْدِهِ اِمامِ','مِنْ بَعْدِهِ اِمامِ',0,1,1.6667,'م000',9),(118507,'مِنْ بَعْدِهِ وَهُوَ','مِنْ بَعْدِهِ وَهُوَ',0,1,1.6667,'م000',9),(118508,'مِنْ بَهائِكَ','مِنْ بَهائِكَ',0,1,1.4333,'م000',9),(118509,'مِنْ بَهائِكَ بِاَبْهاهُ','مِنْ بَهائِكَ بِاَبْهاهُ',0,1,1.8,'م000',9),(118510,'مِنْ بَيْنِ','مِنْ بَيْنِ',0,1,1.3667,'م000',13),(118511,'مِنْ بَيْنِ الأَشْهادِ','مِنْ بَيْنِ الأَشْهادِ',0,1,1.7333,'م000',9),(118512,'مِنْ بَيْنِ يَدَيْهِ','مِنْ بَيْنِ يَدَيْهِ',0,1,1.6667,'م000',9),(118513,'مِنْ تِلْكَ','مِنْ تِلْكَ',0,1,1.3667,'م000',9),(118514,'مِنْ تِلْكَ الْمواقِفِ','مِنْ تِلْكَ الْمواقِفِ',0,1,1.7333,'م000',9),(118515,'مِنْ تِلْكَ الْمَشاهِدِ','مِنْ تِلْكَ الْمَشاهِدِ',0,1,1.7667,'م000',9),(118516,'مِنْ جَلالِكَ','مِنْ جَلالِكَ',0,1,1.4333,'م000',9),(118517,'مِنْ جَلالِكَ بِاَجَلِّهِ','مِنْ جَلالِكَ بِاَجَلِّهِ',0,1,1.8333,'م000',9),(118518,'مِنْ جَمالِكَ','مِنْ جَمالِكَ',0,1,1.4333,'م000',9),(118519,'مِنْ جَمالِكَ بِاَجْمَلِهِ','مِنْ جَمالِكَ بِاَجْمَلِهِ',0,1,1.8667,'م000',9),(118520,'مِنْ جَميعِ','مِنْ جَميعِ',0,1,1.3667,'م000',9),(118521,'مِنْ جَميعِ خَلْقِكَ','مِنْ جَميعِ خَلْقِكَ',0,1,1.6667,'م000',9),(118522,'مِنْ جَهَنَّمَ','مِنْ جَهَنَّمَ',0,1,1.4667,'م000',9),(118523,'مِنْ جَهَنَّمَ وطُلَقائِكَ','مِنْ جَهَنَّمَ وطُلَقائِكَ',0,1,1.8667,'م000',9),(118524,'مِنْ حَيْثُ','مِنْ حَيْثُ',0,1,1.3667,'م000',9),(118525,'مِنْ حَيْثُ اَحْتَرِسُ','مِنْ حَيْثُ اَحْتَرِسُ',0,1,1.7333,'م000',9),(118526,'مِنْ حَيْثُ اَحْتَسِبُ','مِنْ حَيْثُ اَحْتَسِبُ',0,1,1.7333,'م000',9),(118527,'مِنْ خَشْيَتِهِ','مِنْ خَشْيَتِهِ',0,1,1.5,'م000',9),(118528,'مِنْ خَشْيَتِهِ تَرْعَدُ','مِنْ خَشْيَتِهِ تَرْعَدُ',0,1,1.8,'م000',9),(118529,'مِنْ خَطَئي','مِنْ خَطَئي',0,1,1.3667,'م000',9),(118530,'مِنْ خَطَئي وَعَمْدي','مِنْ خَطَئي وَعَمْدي',0,1,1.6667,'م000',9),(118531,'مِنْ خَلْقِكَ وَاَعْطِ','مِنْ خَلْقِكَ وَاَعْطِ',0,1,1.7333,'م000',9),(118532,'مِنْ خَلْقِكَ وَخاتَمِ','مِنْ خَلْقِكَ وَخاتَمِ',0,1,1.7333,'م000',9),(118533,'مِنْ خَلْقِكَ وَلا','مِنْ خَلْقِكَ وَلا',0,1,1.6,'م000',9),(118534,'مِنْ خَلْقِكَ يا','مِنْ خَلْقِكَ يا',0,1,1.5333,'م000',9),(118535,'مِنْ خَيْري','مِنْ خَيْري',0,1,1.3667,'م000',9),(118536,'مِنْ خَيْري فَمَنْ','مِنْ خَيْري فَمَنْ',0,1,1.6,'م000',9),(118537,'مِنْ خَيْرِكَ','مِنْ خَيْرِكَ',0,1,1.4333,'م000',9),(118538,'مِنْ خَيْرِكَ بِاَعْجَلِهِ','مِنْ خَيْرِكَ بِاَعْجَلِهِ',0,1,1.8667,'م000',9),(118539,'مِنْ خِيفَتِهِ','مِنْ خِيفَتِهِ',0,1,1.4667,'م000',9),(118540,'مِنْ خِيفَتِهِ وَيُرْسِلُ','مِنْ خِيفَتِهِ وَيُرْسِلُ',0,1,1.8333,'م000',9),(118541,'مِنْ دَليلي','مِنْ دَليلي',0,1,1.3667,'م000',9),(118542,'مِنْ دَليلي بِدَلالَتِكَ','مِنْ دَليلي بِدَلالَتِكَ',0,1,1.8,'م000',9),(118543,'مِنْ دُونِكَ','مِنْ دُونِكَ',0,1,1.4,'م000',9),(118544,'مِنْ دُونِكَ مُلْتَحَداً','مِنْ دُونِكَ مُلْتَحَداً',0,1,1.8,'م000',9),(118545,'مِنْ ذلِكَ','مِنْ ذلِكَ',0,1,1.3333,'م000',9),(118546,'مِنْ ذلِكَ بَعَرَضٍ','مِنْ ذلِكَ بَعَرَضٍ',0,1,1.6333,'م000',9),(118547,'مِنْ ذلِكَ وَلا','مِنْ ذلِكَ وَلا',0,1,1.5,'م000',9),(118548,'مِنْ ذُنُوبي','مِنْ ذُنُوبي',0,1,1.4,'م000',9),(118549,'مِنْ ذُنُوبي وَاعْصِمْني','مِنْ ذُنُوبي وَاعْصِمْني',0,1,1.8,'م000',9),(118550,'مِنْ ذُنُوبِنا','مِنْ ذُنُوبِنا',0,1,1.4667,'م000',9),(118551,'مِنْ ذُنُوبِنا فَـاوِنا','مِنْ ذُنُوبِنا فَـاوِنا',0,1,1.7667,'م000',9),(118552,'مِنْ ذِكْرِكَ','مِنْ ذِكْرِكَ',0,1,1.4333,'م000',9),(118553,'مِنْ ذِكْرِكَ فَلْيَكُنْ','مِنْ ذِكْرِكَ فَلْيَكُنْ',0,1,1.8,'م000',9),(118554,'مِنْ رَحْمَةٍ','مِنْ رَحْمَةٍ',0,1,1.4333,'م000',9),(118555,'مِنْ رَحْمَةٍ تَنْشُرُها','مِنْ رَحْمَةٍ تَنْشُرُها',0,1,1.8,'م000',9),(118556,'مِنْ رَحْمَةٍ فَلا','مِنْ رَحْمَةٍ فَلا',0,1,1.6,'م000',9),(118557,'مِنْ رَحْمَتِكَ','مِنْ رَحْمَتِكَ',0,1,1.5,'م000',13),(118558,'مِنْ رَحْمَتِكَ بِاَوْسَعِها','مِنْ رَحْمَتِكَ بِاَوْسَعِها',0,1,1.9333,'م000',9),(118559,'مِنْ رَحْمَتِكَ وَاَرَيْتَني','مِنْ رَحْمَتِكَ وَاَرَيْتَني',0,1,1.9333,'م000',9),(118560,'مِنْ رَحْمَتِكَ وَوَرَعاً','مِنْ رَحْمَتِكَ وَوَرَعاً',0,1,1.8333,'م000',9),(118561,'مِنْ رَحْمَتِكَ يا','مِنْ رَحْمَتِكَ يا',0,1,1.6,'م000',9),(118562,'مِنْ رِزْقِكَ الْحَلالِ','مِنْ رِزْقِكَ الْحَلالِ',0,1,1.7667,'م000',9),(118563,'مِنْ رِزْقِكَ بِاَعَمِّهِ','مِنْ رِزْقِكَ بِاَعَمِّهِ',0,1,1.8333,'م000',9),(118564,'مِنْ سَخَطِكَ','مِنْ سَخَطِكَ',0,1,1.4333,'م000',13),(118565,'مِنْ سَخَطِكَ وَاَجِرْنا','مِنْ سَخَطِكَ وَاَجِرْنا',0,1,1.8,'م000',9),(118566,'مِنْ سُرُورِ','مِنْ سُرُورِ',0,1,1.4,'م000',9),(118567,'مِنْ سُرُورِ عَدُوِّكَ','مِنْ سُرُورِ عَدُوِّكَ',0,1,1.7333,'م000',9),(118568,'مِنْ سُلْطانِكَ','مِنْ سُلْطانِكَ',0,1,1.5,'م000',9),(118569,'مِنْ سُلْطانِكَ بِاَدْوَمِهِ','مِنْ سُلْطانِكَ بِاَدْوَمِهِ',0,1,1.9333,'م000',9),(118570,'مِنْ شَأنِكَ','مِنْ شَأنِكَ',0,1,1.4,'م000',9),(118571,'مِنْ شَأنِكَ سَيِّدي','مِنْ شَأنِكَ سَيِّدي',0,1,1.6667,'م000',9),(118572,'مِنْ شَأنِكَ ما','مِنْ شَأنِكَ ما',0,1,1.5,'م000',9),(118573,'مِنْ شَرَفِكَ','مِنْ شَرَفِكَ',0,1,1.4333,'م000',9),(118574,'مِنْ شَرَفِكَ بِاَشْرَفِهِ','مِنْ شَرَفِكَ بِاَشْرَفِهِ',0,1,1.8667,'م000',9),(118575,'مِنْ شَفيعي','مِنْ شَفيعي',0,1,1.3667,'م000',9),(118576,'مِنْ شَفيعي اِلى','مِنْ شَفيعي اِلى',0,1,1.5333,'م000',9),(118577,'مِنْ صالِحِ','مِنْ صالِحِ',0,1,1.3667,'م000',9),(118578,'مِنْ صالِحِ مَنْ','مِنْ صالِحِ مَنْ',0,1,1.5333,'م000',9),(118579,'مِنْ صَغيرِ','مِنْ صَغيرِ',0,1,1.3667,'م000',9),(118580,'مِنْ صَغيرِ الْبَلاءِ','مِنْ صَغيرِ الْبَلاءِ',0,1,1.7,'م000',9),(118581,'مِنْ صِفاتِكَ','مِنْ صِفاتِكَ',0,1,1.4333,'م000',9),(118582,'مِنْ صِفاتِكَ يا','مِنْ صِفاتِكَ يا',0,1,1.5333,'م000',9),(118583,'مِنْ طاعَتِكَ','مِنْ طاعَتِكَ',0,1,1.4333,'م000',9),(118584,'مِنْ طاعَتِكَ وَخَشْيَتِكَ','مِنْ طاعَتِكَ وَخَشْيَتِكَ',0,1,1.8667,'م000',9),(118585,'مِنْ عَدَدِهِمْ','مِنْ عَدَدِهِمْ',0,1,1.5,'م000',9),(118586,'مِنْ عَدَدِهِمْ وَمَدَدِهِمْ','مِنْ عَدَدِهِمْ وَمَدَدِهِمْ',0,1,1.9333,'م000',9),(118587,'مِنْ عَذابِكَ','مِنْ عَذابِكَ',0,1,1.4333,'م000',9),(118588,'مِنْ عَذابِكَ مَنْ','مِنْ عَذابِكَ مَنْ',0,1,1.6,'م000',9),(118589,'مِنْ عَذابِكَ وَارْزُقْنا','مِنْ عَذابِكَ وَارْزُقْنا',0,1,1.8333,'م000',9),(118590,'مِنْ عَذابِكَ وَلا','مِنْ عَذابِكَ وَلا',0,1,1.6,'م000',9),(118591,'مِنْ عَطائِكَ','مِنْ عَطائِكَ',0,1,1.4333,'م000',9),(118592,'مِنْ عَطائِكَ بِأَهْنَئِهِ','مِنْ عَطائِكَ بِأَهْنَئِهِ',0,1,1.8667,'م000',9),(118593,'مِنْ عَظَمَتِكَ','مِنْ عَظَمَتِكَ',0,1,1.5,'م000',9),(118594,'مِنْ عَظَمَتِكَ بِاَعْظَمِها','مِنْ عَظَمَتِكَ بِاَعْظَمِها',0,1,1.9333,'م000',9),(118595,'مِنْ عَفْوِكَ','مِنْ عَفْوِكَ',0,1,1.4333,'م000',9),(118596,'مِنْ عَفْوِكَ بِمِقْدارِ','مِنْ عَفْوِكَ بِمِقْدارِ',0,1,1.8,'م000',9),(118597,'مِنْ عَمَلي','مِنْ عَمَلي',0,1,1.3667,'م000',9),(118598,'مِنْ عَمَلي وَاَدِمْ','مِنْ عَمَلي وَاَدِمْ',0,1,1.6667,'م000',9),(118599,'مِنْ عَمَلِيَ','مِنْ عَمَلِيَ',0,1,1.4333,'م000',9),(118600,'مِنْ عَمَلِيَ الَّذي','مِنْ عَمَلِيَ الَّذي',0,1,1.6667,'م000',9),(118601,'مِنْ عَيْنٍ','مِنْ عَيْنٍ',0,1,1.3667,'م000',9),(118602,'مِنْ عَيْنٍ سَلْسَبيلٍ','مِنْ عَيْنٍ سَلْسَبيلٍ',0,1,1.7333,'م000',9),(118603,'مِنْ عَيْنِكَ','مِنْ عَيْنِكَ',0,1,1.4333,'م000',9),(118604,'مِنْ عَيْنِكَ فَما','مِنْ عَيْنِكَ فَما',0,1,1.6,'م000',9),(118605,'مِنْ عُتَقائِكَ مِنْ','مِنْ عُتَقائِكَ مِنْ',0,1,1.6667,'م000',9),(118606,'مِنْ عُلُوِّكَ','مِنْ عُلُوِّكَ',0,1,1.4667,'م000',9),(118607,'مِنْ عُلُوِّكَ بِاَعْلاهُ','مِنْ عُلُوِّكَ بِاَعْلاهُ',0,1,1.8333,'م000',9),(118608,'مِنْ عُمْري','مِنْ عُمْري',0,1,1.3667,'م000',9),(118609,'مِنْ عُمْري وَاسْتُرْ','مِنْ عُمْري وَاسْتُرْ',0,1,1.7,'م000',9),(118610,'مِنْ عِبادِكَ','مِنْ عِبادِكَ',0,1,1.4333,'م000',13),(118611,'مِنْ عِبادِكَ وَنَبِيِّكَ','مِنْ عِبادِكَ وَنَبِيِّكَ',0,1,1.8333,'م000',9),(118612,'مِنْ عِزَّتِكَ','مِنْ عِزَّتِكَ',0,1,1.4667,'م000',9),(118613,'مِنْ عِزَّتِكَ باَعَزِّها','مِنْ عِزَّتِكَ باَعَزِّها',0,1,1.8333,'م000',9),(118614,'مِنْ عِقابِكَ','مِنْ عِقابِكَ',0,1,1.4333,'م000',9),(118615,'مِنْ عِقابِكَ عَلى','مِنْ عِقابِكَ عَلى',0,1,1.6,'م000',9),(118616,'مِنْ عِلْمِكَ','مِنْ عِلْمِكَ',0,1,1.4333,'م000',9),(118617,'مِنْ عِلْمِكَ بِاَنْفَذِهِ','مِنْ عِلْمِكَ بِاَنْفَذِهِ',0,1,1.8667,'م000',9),(118618,'مِنْ عِلْمِهِ','مِنْ عِلْمِهِ',0,1,1.4333,'م000',9),(118619,'مِنْ عِلْمِهِ اِلاّ','مِنْ عِلْمِهِ اِلاّ',0,1,1.6333,'م000',9),(118620,'مِنْ عِنْدِكَ وَمِنْ','مِنْ عِنْدِكَ وَمِنْ',0,1,1.6667,'م000',9),(118621,'مِنْ غَيْرِ','مِنْ غَيْرِ',0,1,1.3667,'م000',9),(118622,'مِنْ غَيْرِ اِسْتِحْقاقٍ','مِنْ غَيْرِ اِسْتِحْقاقٍ',0,1,1.8,'م000',9),(118623,'مِنْ فَضْلِكَ','مِنْ فَضْلِكَ',0,1,1.4333,'م000',9),(118624,'مِنْ فَضْلِكَ الْواسِعِ','مِنْ فَضْلِكَ الْواسِعِ',0,1,1.7667,'م000',9),(118625,'مِنْ فَضْلِكَ اِنّي','مِنْ فَضْلِكَ اِنّي',0,1,1.6333,'م000',9),(118626,'مِنْ فَضْلِكَ بِاَفْضَلِهِ','مِنْ فَضْلِكَ بِاَفْضَلِهِ',0,1,1.8667,'م000',9),(118627,'مِنْ فَضْلِكَ رِزْقاً','مِنْ فَضْلِكَ رِزْقاً',0,1,1.7,'م000',9),(118628,'مِنْ فَضْلِكَ فَاِنَّكَ','مِنْ فَضْلِكَ فَاِنَّكَ',0,1,1.7667,'م000',9),(118629,'مِنْ فَضْلِكَ وَارْزُقْنا','مِنْ فَضْلِكَ وَارْزُقْنا',0,1,1.8333,'م000',9),(118630,'مِنْ فَضْلِكَ وَرَحْمَتِكَ','مِنْ فَضْلِكَ وَرَحْمَتِكَ',0,1,1.8667,'م000',9),(118631,'مِنْ فَضْلِهِ','مِنْ فَضْلِهِ',0,1,1.4333,'م000',9),(118632,'مِنْ فَضْلِهِ اِنَ','مِنْ فَضْلِهِ اِنَ',0,1,1.6,'م000',9),(118633,'مِنْ فَوْقِ','مِنْ فَوْقِ',0,1,1.3667,'م000',9),(118634,'مِنْ فَوْقِ عَرْشِهِ','مِنْ فَوْقِ عَرْشِهِ',0,1,1.6667,'م000',9),(118635,'مِنْ قَبْري','مِنْ قَبْري',0,1,1.3667,'م000',9),(118636,'مِنْ قَبْري عُرْياناً','مِنْ قَبْري عُرْياناً',0,1,1.7,'م000',9),(118637,'مِنْ قَبْلِهِ','مِنْ قَبْلِهِ',0,1,1.4333,'م000',9),(118638,'مِنْ قَبْلِهِ مَكِّنْ','مِنْ قَبْلِهِ مَكِّنْ',0,1,1.7,'م000',9),(118639,'مِنْ قَلْبي','مِنْ قَلْبي',0,1,1.3667,'م000',9),(118640,'مِنْ قَلْبي اَنَا','مِنْ قَلْبي اَنَا',0,1,1.5667,'م000',9),(118641,'مِنْ قَلْبي وَاجْمَعْ','مِنْ قَلْبي وَاجْمَعْ',0,1,1.7,'م000',9),(118642,'مِنْ قَوْلِكَ','مِنْ قَوْلِكَ',0,1,1.4333,'م000',9),(118643,'مِنْ قَوْلِكَ بِاَرْضاهُ','مِنْ قَوْلِكَ بِاَرْضاهُ',0,1,1.8,'م000',9),(118644,'مِنْ قُدْرَتِكَ','مِنْ قُدْرَتِكَ',0,1,1.5,'م000',9),(118645,'مِنْ قُدْرَتِكَ بِالْقُدْرَةِ','مِنْ قُدْرَتِكَ بِالْقُدْرَةِ',0,1,1.9667,'م000',9),(118646,'مِنْ كَثير','مِنْ كَثير',0,1,1.3333,'م000',9),(118647,'مِنْ كَثير مَعَ','مِنْ كَثير مَعَ',0,1,1.5,'م000',9),(118648,'مِنْ كَثيرٍ','مِنْ كَثيرٍ',0,1,1.3667,'م000',9),(118649,'مِنْ كَثيرٍ مَعَ','مِنْ كَثيرٍ مَعَ',0,1,1.5333,'م000',9),(118650,'مِنْ كَرَمِكَ','مِنْ كَرَمِكَ',0,1,1.4333,'م000',9),(118651,'مِنْ كَرَمِكَ وَسَعَةِ','مِنْ كَرَمِكَ وَسَعَةِ',0,1,1.7333,'م000',9),(118652,'مِنْ كَلِماتِكَ','مِنْ كَلِماتِكَ',0,1,1.5,'م000',9),(118653,'مِنْ كَلِماتِكَ بِاَتَمِّها','مِنْ كَلِماتِكَ بِاَتَمِّها',0,1,1.9,'م000',9),(118654,'مِنْ كَمالِكَ','مِنْ كَمالِكَ',0,1,1.4333,'م000',9),(118655,'مِنْ كَمالِكَ بِاَكْمَلِهِ','مِنْ كَمالِكَ بِاَكْمَلِهِ',0,1,1.8667,'م000',9),(118656,'مِنْ كُرْبَة','مِنْ كُرْبَة',0,1,1.4,'م000',9),(118657,'مِنْ كُرْبَة قَدْ','مِنْ كُرْبَة قَدْ',0,1,1.5667,'م000',9),(118658,'مِنْ كُلِّ سُوءٍ','مِنْ كُلِّ سُوءٍ',0,1,1.5333,'م000',9),(118659,'مِنْ كُلِّ عَيْنٍ','مِنْ كُلِّ عَيْنٍ',0,1,1.5667,'م000',9),(118660,'مِنْ لَدُنْكَ','مِنْ لَدُنْكَ',0,1,1.4333,'م000',15),(118661,'مِنْ لَدُنْكَ رَحْمَةً','مِنْ لَدُنْكَ رَحْمَةً',0,1,1.7333,'م000',15),(118662,'مِنْ لَدُنْكَ سُلْطاناً','مِنْ لَدُنْكَ سُلْطاناً',0,1,1.7667,'م000',9),(118663,'مِنْ لُزُومِ','مِنْ لُزُومِ',0,1,1.4,'م000',9),(118664,'مِنْ لُزُومِ طاعَتِكَ','مِنْ لُزُومِ طاعَتِكَ',0,1,1.7,'م000',9),(118665,'مِنْ مَجالِسِ','مِنْ مَجالِسِ',0,1,1.4333,'م000',9),(118666,'مِنْ مَجالِسِ التَّوّابينَ','مِنْ مَجالِسِ التَّوّابينَ',0,1,1.8667,'م000',9),(118667,'مِنْ مَجالِسِ الْعُلَماءِ','مِنْ مَجالِسِ الْعُلَماءِ',0,1,1.8333,'م000',9),(118668,'مِنْ مَسائِلِكَ','مِنْ مَسائِلِكَ',0,1,1.5,'م000',9),(118669,'مِنْ مَسائِلِكَ بِاَحَبِّها','مِنْ مَسائِلِكَ بِاَحَبِّها',0,1,1.9,'م000',9),(118670,'مِنْ مَسْأَلَتِكَ','مِنْ مَسْأَلَتِكَ',0,1,1.5667,'م000',9),(118671,'مِنْ مَسْأَلَتِكَ وَرَحِمْتَني','مِنْ مَسْأَلَتِكَ وَرَحِمْتَني',0,1,2,'م000',9),(118672,'مِنْ مَشِيَّتِكَ','مِنْ مَشِيَّتِكَ',0,1,1.5333,'م000',9),(118673,'مِنْ مَشِيَّتِكَ بِاَمْضاها','مِنْ مَشِيَّتِكَ بِاَمْضاها',0,1,1.9,'م000',9),(118674,'مِنْ مَضى','مِنْ مَضى',0,1,1.3,'م000',9),(118675,'مِنْ مَضى وَاجْعَلْني','مِنْ مَضى وَاجْعَلْني',0,1,1.7,'م000',9),(118676,'مِنْ مَعينٍ','مِنْ مَعينٍ',0,1,1.3667,'م000',9),(118677,'مِنْ مَعينٍ مِنْ','مِنْ مَعينٍ مِنْ',0,1,1.5333,'م000',9),(118678,'مِنْ مَنِّكَ','مِنْ مَنِّكَ',0,1,1.4,'م000',9),(118679,'مِنْ مَنِّكَ بِاَقْدَمِهِ','مِنْ مَنِّكَ بِاَقْدَمِهِ',0,1,1.8333,'م000',9),(118680,'مِنْ مَنْعِ','مِنْ مَنْعِ',0,1,1.3667,'م000',9),(118681,'مِنْ مَنْعِ اْلباِخِلينَ','مِنْ مَنْعِ اْلباِخِلينَ',0,1,1.8,'م000',9),(118682,'مِنْ مَواهِبِكَ','مِنْ مَواهِبِكَ',0,1,1.5,'م000',9),(118683,'مِنْ مَواهِبِكَ وَاَنْعِمْ','مِنْ مَواهِبِكَ وَاَنْعِمْ',0,1,1.8667,'م000',9),(118684,'مِنْ مَوْهِبَةٍ','مِنْ مَوْهِبَةٍ',0,1,1.5,'م000',9),(118685,'مِنْ مَوْهِبَةٍ هَنيئَةٍ','مِنْ مَوْهِبَةٍ هَنيئَةٍ',0,1,1.8,'م000',9),(118686,'مِنْ مُلْكِكَ','مِنْ مُلْكِكَ',0,1,1.4333,'م000',9),(118687,'مِنْ مُلْكِكَ بِاَفْخَرِهِ','مِنْ مُلْكِكَ بِاَفْخَرِهِ',0,1,1.8667,'م000',9),(118688,'مِنْ نَجْوى','مِنْ نَجْوى',0,1,1.3667,'م000',9),(118689,'مِنْ نَجْوى ثَلاثَةٍ','مِنْ نَجْوى ثَلاثَةٍ',0,1,1.6667,'م000',9),(118690,'مِنْ نَظَرِكَ','مِنْ نَظَرِكَ',0,1,1.4333,'م000',9),(118691,'مِنْ نَظَرِكَ ثَوْباً','مِنْ نَظَرِكَ ثَوْباً',0,1,1.7,'م000',9),(118692,'مِنْ نَفْس','مِنْ نَفْس',0,1,1.3333,'م000',9),(118693,'مِنْ نَفْس لا','مِنْ نَفْس لا',0,1,1.4333,'م000',9),(118694,'مِنْ نُورِكَ','مِنْ نُورِكَ',0,1,1.4,'م000',9),(118695,'مِنْ نُورِكَ بِاَنْوَرِهِ','مِنْ نُورِكَ بِاَنْوَرِهِ',0,1,1.8333,'م000',9),(118696,'مِنْ هَمّي','مِنْ هَمّي',0,1,1.3333,'م000',9),(118697,'مِنْ هَمّي وَكَرْبي','مِنْ هَمّي وَكَرْبي',0,1,1.6333,'م000',9),(118698,'مِنْ وَرَقَةٍ','مِنْ وَرَقَةٍ',0,1,1.4333,'م000',9),(118699,'مِنْ وَرَقَةٍ إلاَّ','مِنْ وَرَقَةٍ إلاَّ',0,1,1.6333,'م000',9),(118700,'مِنْ يُخَلِّصُني','مِنْ يُخَلِّصُني',0,1,1.5333,'م000',9),(118701,'مِنْ يُخَلِّصُني وَبِحَبْلِ','مِنْ يُخَلِّصُني وَبِحَبْلِ',0,1,1.9,'م000',9),(118702,'مِنْكَ الَّذي','مِنْكَ الَّذي',0,1,1.4333,'م000',9),(118703,'مِنْكَ الَّذي رَزَقْتَني','مِنْكَ الَّذي رَزَقْتَني',0,1,1.8,'م000',9),(118704,'مِنْكَ اَحَدٌ','مِنْكَ اَحَدٌ',0,1,1.4333,'م000',9),(118705,'مِنْكَ اَحَدٌ وَلا','مِنْكَ اَحَدٌ وَلا',0,1,1.6,'م000',9),(118706,'مِنْكَ اَطْلُبُ','مِنْكَ اَطْلُبُ',0,1,1.5,'م000',9),(118707,'مِنْكَ اَطْلُبُ وَاِلَيْكَ','مِنْكَ اَطْلُبُ وَاِلَيْكَ',0,1,1.8667,'م000',9),(118708,'مِنْكَ اِلَيْكَ','مِنْكَ اِلَيْكَ',0,1,1.5,'م000',9),(118709,'مِنْكَ اِلَيْكَ مُتَنَجِّزٌ','مِنْكَ اِلَيْكَ مُتَنَجِّزٌ',0,1,1.9,'م000',9),(118710,'مِنْكَ بِالصَّفْحِ','مِنْكَ بِالصَّفْحِ',0,1,1.6,'م000',9),(118711,'مِنْكَ بِالصَّفْحِ الْقَديمِ','مِنْكَ بِالصَّفْحِ الْقَديمِ',0,1,1.9333,'م000',9),(118712,'مِنْكَ بِالْعَفْوِ','مِنْكَ بِالْعَفْوِ',0,1,1.6,'م000',9),(118713,'مِنْكَ بِالْعَفْوِ وَاِنْ','مِنْكَ بِالْعَفْوِ وَاِنْ',0,1,1.8333,'م000',9),(118714,'مِنْكَ بِخاصَّةِ','مِنْكَ بِخاصَّةِ',0,1,1.5333,'م000',9),(118715,'مِنْكَ بِخاصَّةِ ذِكْرِكَ','مِنْكَ بِخاصَّةِ ذِكْرِكَ',0,1,1.8333,'م000',9),(118716,'مِنْكَ تَجَلِّلُناها','مِنْكَ تَجَلِّلُناها',0,1,1.6667,'م000',9),(118717,'مِنْكَ تَجَلِّلُناها وَعافِيَةٍ','مِنْكَ تَجَلِّلُناها وَعافِيَةٍ',0,1,2,'م000',9),(118718,'مِنْكَ تُعَجِّلُهُ','مِنْكَ تُعَجِّلُهُ',0,1,1.6,'م000',9),(118719,'مِنْكَ تُعَجِّلُهُ وَبِضُرٍّ','مِنْكَ تُعَجِّلُهُ وَبِضُرٍّ',0,1,1.9333,'م000',9),(118720,'مِنْكَ تُلْبِسُناها','مِنْكَ تُلْبِسُناها',0,1,1.6333,'م000',9),(118721,'مِنْكَ تُلْبِسُناها بِرَحْمَتِكَ','مِنْكَ تُلْبِسُناها بِرَحْمَتِكَ',0,1,2,'م000',9),(118722,'مِنْكَ جازَيْتَني','مِنْكَ جازَيْتَني',0,1,1.5667,'م000',9),(118723,'مِنْكَ جازَيْتَني فَاِنْ','مِنْكَ جازَيْتَني فَاِنْ',0,1,1.8,'م000',9),(118724,'مِنْكَ عَلَيَّ','مِنْكَ عَلَيَّ',0,1,1.4667,'م000',9),(118725,'مِنْكَ عَلَيَّ يا','مِنْكَ عَلَيَّ يا',0,1,1.5667,'م000',9),(118726,'مِنْكَ عَمَلي','مِنْكَ عَمَلي',0,1,1.4333,'م000',9),(118727,'مِنْكَ عَمَلي فَقَدْ','مِنْكَ عَمَلي فَقَدْ',0,1,1.6667,'م000',9),(118728,'مِنْكَ فَاَغِثْني','مِنْكَ فَاَغِثْني',0,1,1.5667,'م000',9),(118729,'مِنْكَ فَاَغِثْني وَفَرِّجْ','مِنْكَ فَاَغِثْني وَفَرِّجْ',0,1,1.9,'م000',9),(118730,'مِنْكَ فِي','مِنْكَ فِي',0,1,1.3333,'م000',9),(118731,'مِنْكَ فِي الْحُكْمِ','مِنْكَ فِي الْحُكْمِ',0,1,1.6667,'م000',9),(118732,'مِنْكَ كَأَنَّ','مِنْكَ كَأَنَّ',0,1,1.4667,'م000',9),(118733,'مِنْكَ كَأَنَّ لِيَ','مِنْكَ كَأَنَّ لِيَ',0,1,1.6333,'م000',9),(118734,'مِنْكَ مَجْلِساً','مِنْكَ مَجْلِساً',0,1,1.5333,'م000',9),(118735,'مِنْكَ مَجْلِساً وَأفْسَحَهُمْ','مِنْكَ مَجْلِساً وَأفْسَحَهُمْ',0,1,2,'م000',9),(118736,'مِنْكَ واقِيَةً','مِنْكَ واقِيَةً',0,1,1.5,'م000',9),(118737,'مِنْكَ واقِيَةً باقِيَةً','مِنْكَ واقِيَةً باقِيَةً',0,1,1.8,'م000',9),(118738,'مِنْكَ وَالرَّجاءَ','مِنْكَ وَالرَّجاءَ',0,1,1.6,'م000',9),(118739,'مِنْكَ وَالرَّجاءَ لَكَ','مِنْكَ وَالرَّجاءَ لَكَ',0,1,1.7667,'م000',9),(118740,'مِنْكَ وَتَصْديقاً','مِنْكَ وَتَصْديقاً',0,1,1.6,'م000',9),(118741,'مِنْكَ وَتَصْديقاً بِكِتابِكَ','مِنْكَ وَتَصْديقاً بِكِتابِكَ',0,1,1.9667,'م000',9),(118742,'مِنْكَ وَتَصْديقاً لَكَ','مِنْكَ وَتَصْديقاً لَكَ',0,1,1.7667,'م000',9),(118743,'مِنْكَ وَحْدَكَ','مِنْكَ وَحْدَكَ',0,1,1.5,'م000',9),(118744,'مِنْكَ وَحْدَكَ لا','مِنْكَ وَحْدَكَ لا',0,1,1.6,'م000',9),(118745,'مِنْكَ وَشَوْقاً','مِنْكَ وَشَوْقاً',0,1,1.5333,'م000',9),(118746,'مِنْكَ وَشَوْقاً اِلَيْكَ','مِنْكَ وَشَوْقاً اِلَيْكَ',0,1,1.8333,'م000',9),(118747,'مِنْكَ وَعافِيَةٍ','مِنْكَ وَعافِيَةٍ',0,1,1.5667,'م000',9),(118748,'مِنْكَ وَعافِيَةٍ وَسَعَةِ','مِنْكَ وَعافِيَةٍ وَسَعَةِ',0,1,1.8667,'م000',9),(118749,'مِنْكَ وَما','مِنْكَ وَما',0,1,1.3667,'م000',9),(118750,'مِنْكَ وَما صَرَفْتُ','مِنْكَ وَما صَرَفْتُ',0,1,1.6667,'م000',9),(118751,'مِنْكُمْ مَنْ','مِنْكُمْ مَنْ',0,1,1.4333,'م000',9),(118752,'مِنْكُمْ مَنْ اَسَرَّ','مِنْكُمْ مَنْ اَسَرَّ',0,1,1.7,'م000',9),(118753,'مِنْها','مِنْها',0,0,0.4,'م000',9),(118754,'مِنْها عَمّا','مِنْها عَمّا',0,1,1.4,'م000',9),(118755,'مِنْها عَمّا يَنْزِلُ','مِنْها عَمّا يَنْزِلُ',0,1,1.7,'م000',9),(118756,'مِنْها وَلا','مِنْها وَلا',0,1,1.3667,'م000',9),(118757,'مِنْها وَلا يَشْغَلُهُ','مِنْها وَلا يَشْغَلُهُ',0,1,1.7333,'م000',9),(118758,'مِنْها وَما','مِنْها وَما',0,1,1.3667,'م000',9),(118759,'مِنْها وَما بَطَنَ','مِنْها وَما بَطَنَ',0,1,1.6,'م000',9),(118760,'مِنْها وَما يَنْزِلُ','مِنْها وَما يَنْزِلُ',0,1,1.6667,'م000',9),(118761,'مِنْها وَنَتُوبُ','مِنْها وَنَتُوبُ',0,1,1.5333,'م000',9),(118762,'مِنْها وَنَتُوبُ اِلَيْكَ','مِنْها وَنَتُوبُ اِلَيْكَ',0,1,1.8333,'م000',9),(118763,'مِنْهُ الْجَنَّةَ','مِنْهُ الْجَنَّةَ',0,1,1.5667,'م000',9),(118764,'مِنْهُ الْجَنَّةَ بِرَحْمَتِكَ','مِنْهُ الْجَنَّةَ بِرَحْمَتِكَ',0,1,2,'م000',9),(118765,'مِنْهُ ثُمَّ','مِنْهُ ثُمَّ',0,1,1.4,'م000',9),(118766,'مِنْهُ ثُمَّ عُدْتُ','مِنْهُ ثُمَّ عُدْتُ',0,1,1.6333,'م000',9),(118767,'مِنْهُ جَبَلٌ','مِنْهُ جَبَلٌ',0,1,1.4333,'م000',9),(118768,'مِنْهُ جَبَلٌ ما','مِنْهُ جَبَلٌ ما',0,1,1.5333,'م000',9),(118769,'مِنْهُ جِدارٌ','مِنْهُ جِدارٌ',0,1,1.4333,'م000',9),(118770,'مِنْهُ جِدارٌ وَلا','مِنْهُ جِدارٌ وَلا',0,1,1.6,'م000',9),(118771,'مِنْهُ صَغيرٌ','مِنْهُ صَغيرٌ',0,1,1.4333,'م000',9),(118772,'مِنْهُ صَغيرٌ لِصِغَرِهِ','مِنْهُ صَغيرٌ لِصِغَرِهِ',0,1,1.8,'م000',9),(118773,'مِنْهُ صَغيرٌ وَلا','مِنْهُ صَغيرٌ وَلا',0,1,1.6,'م000',9),(118774,'مِنْهُ عِبادُكَ','مِنْهُ عِبادُكَ',0,1,1.5,'م000',9),(118775,'مِنْهُ عِبادُكَ الصّالِحُونَ','مِنْهُ عِبادُكَ الصّالِحُونَ',0,1,1.9333,'م000',9),(118776,'مِنْهُ مُحَمَّداً','مِنْهُ مُحَمَّداً',0,1,1.5667,'م000',9),(118777,'مِنْهُ مُحَمَّداً وَآلَ','مِنْهُ مُحَمَّداً وَآلَ',0,1,1.7667,'م000',9),(118778,'مِنْهُ نَجَّيْتَ','مِنْهُ نَجَّيْتَ',0,1,1.5333,'م000',9),(118779,'مِنْهُ نَجَّيْتَ وَعافَيْتَ','مِنْهُ نَجَّيْتَ وَعافَيْتَ',0,1,1.9,'م000',9),(118780,'مِنْهُ وَخُذْ','مِنْهُ وَخُذْ',0,1,1.4333,'م000',9),(118781,'مِنْهُ وَخُذْ عَنّي','مِنْهُ وَخُذْ عَنّي',0,1,1.6333,'م000',9),(118782,'مِنْهُ وَرَحْمَةً','مِنْهُ وَرَحْمَةً',0,1,1.5667,'م000',9),(118783,'مِنْهُ وَرَحْمَةً وَيَبْتَدِئُ','مِنْهُ وَرَحْمَةً وَيَبْتَدِئُ',0,1,2,'م000',9),(118784,'مِنْهُ وَكَرَماً','مِنْهُ وَكَرَماً',0,1,1.5333,'م000',9),(118785,'مِنْهُ وَكَرَماً بِكَرَمِكَ','مِنْهُ وَكَرَماً بِكَرَمِكَ',0,1,1.9,'م000',9),(118786,'مِنْهُ وَما','مِنْهُ وَما',0,1,1.3667,'م000',9),(118787,'مِنْهُ وَما لَمْ','مِنْهُ وَما لَمْ',0,1,1.5333,'م000',9),(118788,'مِنْهُ يا','مِنْهُ يا',0,1,1.3,'م000',9),(118789,'مِنْهُ يا رَبِّ','مِنْهُ يا رَبِّ',0,1,1.5,'م000',9),(118790,'مِنْهُ يَسْمَعُ','مِنْهُ يَسْمَعُ',0,1,1.5,'م000',9),(118791,'مِنْهُ يَسْمَعُ مِنْ','مِنْهُ يَسْمَعُ مِنْ',0,1,1.6667,'م000',9),(118792,'مِنْهُ يُبْصِرُ','مِنْهُ يُبْصِرُ',0,1,1.5,'م000',9),(118793,'مِنْهُ يُبْصِرُ مِنْ','مِنْهُ يُبْصِرُ مِنْ',0,1,1.6667,'م000',9),(118794,'مِنْهُمْ اَحَداً','مِنْهُمْ اَحَداً',0,1,1.5333,'م000',9),(118795,'مِنْهُمْ اَحَداً وَلا','مِنْهُمْ اَحَداً وَلا',0,1,1.7,'م000',9),(118796,'مِنْهُمْ وَالأَمْواتِ','مِنْهُمْ وَالأَمْواتِ',0,1,1.7,'م000',9),(118797,'مِنْهُمْ وَالأَمْواتِ وَتابِعْ','مِنْهُمْ وَالأَمْواتِ وَتابِعْ',0,1,2,'م000',9),(118798,'مِنْهُمْ وَيُقِرُّ','مِنْهُمْ وَيُقِرُّ',0,1,1.6,'م000',9),(118799,'مِنْهُمْ وَيُقِرُّ فِي','مِنْهُمْ وَيُقِرُّ فِي',0,1,1.7333,'م000',9),(118800,'مِنْهُمْ يَوْمَئِذٍ','مِنْهُمْ يَوْمَئِذٍ',0,1,1.6333,'م000',9),(118801,'مِنْهُمْ يَوْمَئِذٍ شَأنٌ','مِنْهُمْ يَوْمَئِذٍ شَأنٌ',0,1,1.8333,'م000',9),(118802,'مِنْهِ','مِنْهِ',0,0,0.4,'م000',9),(118803,'مِنْهِ بِسِتْر','مِنْهِ بِسِتْر',0,1,1.4667,'م000',9),(118804,'مِنْهِ بِسِتْر وَلا','مِنْهِ بِسِتْر وَلا',0,1,1.6333,'م000',9),(118805,'نائِلٌ','نائِلٌ',0,0,0.4,'ن000',9),(118806,'نائِلٌ اَنْتَ','نائِلٌ اَنْتَ',0,1,1.4333,'ن000',9),(118807,'نائِلٌ اَنْتَ كَما','نائِلٌ اَنْتَ كَما',0,1,1.6,'ن000',9),(118808,'نائِلُهُ','نائِلُهُ',0,0,0.5333,'ن000',9),(118809,'نائِلُهُ يا','نائِلُهُ يا',0,1,1.3667,'ن000',9),(118810,'نائِلُهُ يا مَنْ','نائِلُهُ يا مَنْ',0,1,1.5333,'ن000',9),(118811,'ناجَيْتُ','ناجَيْتُ',0,0,0.5333,'ن000',9),(118812,'ناجَيْتُ مالي','ناجَيْتُ مالي',0,1,1.4333,'ن000',9),(118813,'ناجَيْتُ مالي كُلَّما','ناجَيْتُ مالي كُلَّما',0,1,1.7,'ن000',9),(118814,'نازِلاً','نازِلاً',0,0,0.4667,'ن000',9),(118815,'نازِلاً وَعَمَلي','نازِلاً وَعَمَلي',0,1,1.5333,'ن000',9),(118816,'نازِلاً وَعَمَلي فيهِ','نازِلاً وَعَمَلي فيهِ',0,1,1.7,'ن000',9),(118817,'نازِلٌ','نازِلٌ',0,0,0.4,'ن000',9),(118818,'نازِلٌ وَشَّرُّنا','نازِلٌ وَشَّرُّنا',0,1,1.5667,'ن000',9),(118819,'نازِلٌ وَشَّرُّنا اِلَيْكَ','نازِلٌ وَشَّرُّنا اِلَيْكَ',0,1,1.8667,'ن000',9),(118820,'نافِذٌ','نافِذٌ',0,0,0.4,'ن000',9),(118821,'نافِذٌ اَللّـهُمَّ','نافِذٌ اَللّـهُمَّ',0,1,1.6,'ن000',9),(118822,'نافِذٌ اَللّـهُمَّ اِنّي','نافِذٌ اَللّـهُمَّ اِنّي',0,1,1.8,'ن000',9),(118823,'نامِيَةً','نامِيَةً',0,0,0.5333,'ن000',9),(118824,'نامِيَةً ظاهِرَةً','نامِيَةً ظاهِرَةً',0,1,1.5667,'ن000',9),(118825,'نامِيَةً ظاهِرَةً باطِنَةً','نامِيَةً ظاهِرَةً باطِنَةً',0,1,1.8667,'ن000',9),(118826,'نَبيَّك','نَبيَّك',0,0,0.4667,'ن000',9),(118827,'نَبيَّك فيْها','نَبيَّك فيْها',0,1,1.4333,'ن000',9),(118828,'نَبيَّك فيْها اَللّـهُمَّ','نَبيَّك فيْها اَللّـهُمَّ',0,1,1.8333,'ن000',9),(118829,'نَبيَّكَ عَنَّا','نَبيَّكَ عَنَّا',0,1,1.5,'ن000',9),(118830,'نَبيَّكَ عَنَّا السَّلامَ','نَبيَّكَ عَنَّا السَّلامَ',0,1,1.8333,'ن000',9),(118831,'نَبيِّكَ','نَبيِّكَ',0,0,0.5333,'ن000',9),(118832,'نَبيِّكَ مُحَمَّدٍ','نَبيِّكَ مُحَمَّدٍ',0,1,1.6,'ن000',9),(118833,'نَبيِّكَ مُحَمَّدٍ عَلَيْهِ','نَبيِّكَ مُحَمَّدٍ عَلَيْهِ',0,1,1.9,'ن000',9),(118834,'نَبِيّاً','نَبِيّاً',0,0,0.5333,'ن000',9),(118835,'نَبِيّاً عَنْ','نَبِيّاً عَنْ',0,1,1.4333,'ن000',9),(118836,'نَبِيّاً عَنْ اُمَّتِهِ','نَبِيّاً عَنْ اُمَّتِهِ',0,1,1.7667,'ن000',9),(118837,'نَبِيَّكَ','نَبِيَّكَ',0,0,0.6,'ن000',9),(118838,'نَبِيَّكَ في','نَبِيَّكَ في',0,1,1.4,'ن000',9),(118839,'نَبِيَّكَ في اَهْلِ','نَبِيَّكَ في اَهْلِ',0,1,1.6333,'ن000',9),(118840,'نَبِيَّكَ فيها','نَبِيَّكَ فيها',0,1,1.4667,'ن000',9),(118841,'نَبِيَّكَ فيها اَللّـهُمَّ','نَبِيَّكَ فيها اَللّـهُمَّ',0,1,1.8667,'ن000',9),(118842,'نَبِيِّكَ اَحَبُّ','نَبِيِّكَ اَحَبُّ',0,1,1.5667,'ن000',9),(118843,'نَبِيِّكَ اَحَبُّ اِلَيْكَ','نَبِيِّكَ اَحَبُّ اِلَيْكَ',0,1,1.8667,'ن000',9),(118844,'نَبِيِّكَ اَللّـهُمَّ','نَبِيِّكَ اَللّـهُمَّ',0,1,1.7,'ن000',9),(118845,'نَبِيِّكَ اَللّـهُمَّ صَلِّ','نَبِيِّكَ اَللّـهُمَّ صَلِّ',0,1,1.9,'ن000',9),(118846,'نَبِيِّكَ حَتّى','نَبِيِّكَ حَتّى',0,1,1.5,'ن000',9),(118847,'نَبِيِّكَ حَتّى لا','نَبِيِّكَ حَتّى لا',0,1,1.6,'ن000',9),(118848,'نَبِيِّكَ صَلَواتُكَ','نَبِيِّكَ صَلَواتُكَ',0,1,1.6667,'ن000',9),(118849,'نَبِيِّكَ صَلَواتُكَ عَلَيْهِ','نَبِيِّكَ صَلَواتُكَ عَلَيْهِ',0,1,1.9667,'ن000',9),(118850,'نَبِيِّكَ صَلَواتُكَ وَرَحْمَتُكَ','نَبِيِّكَ صَلَواتُكَ وَرَحْمَتُكَ',0,1,2,'ن000',9),(118851,'نَبِيِّكَ مَعَ','نَبِيِّكَ مَعَ',0,1,1.4667,'ن000',9),(118852,'نَبِيِّكَ مَعَ اَوْلِيائِكَ','نَبِيِّكَ مَعَ اَوْلِيائِكَ',0,1,1.9,'ن000',9),(118853,'نَبِيِّكَ وَالأَئِمَّةِ','نَبِيِّكَ وَالأَئِمَّةِ',0,1,1.7667,'ن000',9),(118854,'نَبِيِّكَ وَالأَئِمَّةِ عَلَيْهِمُ','نَبِيِّكَ وَالأَئِمَّةِ عَلَيْهِمُ',0,1,2,'ن000',9),(118855,'نَبِيِّكَ وَالْعَنْ','نَبِيِّكَ وَالْعَنْ',0,1,1.6333,'ن000',9),(118856,'نَبِيِّكَ وَالْعَنْ مَنْ','نَبِيِّكَ وَالْعَنْ مَنْ',0,1,1.8,'ن000',9),(118857,'نَبِيِّكَ وَاَنَا','نَبِيِّكَ وَاَنَا',0,1,1.5667,'ن000',9),(118858,'نَبِيِّكَ وَاَنَا وَاللهِ','نَبِيِّكَ وَاَنَا وَاللهِ',0,1,1.8333,'ن000',9),(118859,'نَبِيِّنا','نَبِيِّنا',0,0,0.6,'ن000',9),(118860,'نَبِيِّنا صَلَواتُكَ','نَبِيِّنا صَلَواتُكَ',0,1,1.6667,'ن000',9),(118861,'نَبِيِّنا صَلَواتُكَ عَلَيْهِ','نَبِيِّنا صَلَواتُكَ عَلَيْهِ',0,1,1.9667,'ن000',9),(118862,'نَجَّيْتَ','نَجَّيْتَ',0,0,0.6,'ن000',9),(118863,'نَجَّيْتَ وَعافَيْتَ','نَجَّيْتَ وَعافَيْتَ',0,1,1.6667,'ن000',9),(118864,'نَجَّيْتَ وَعافَيْتَ يا','نَجَّيْتَ وَعافَيْتَ يا',0,1,1.7667,'ن000',9),(118865,'نَجْوى ثَلاثَةٍ','نَجْوى ثَلاثَةٍ',0,1,1.5,'ن000',9),(118866,'نَجْوى ثَلاثَةٍ إلاّ','نَجْوى ثَلاثَةٍ إلاّ',0,1,1.6667,'ن000',9),(118867,'نَحَّيْتَني','نَحَّيْتَني',0,0,0.7333,'ن000',9),(118868,'نَحَّيْتَني اَوْ','نَحَّيْتَني اَوْ',0,1,1.5333,'ن000',9),(118869,'نَحَّيْتَني اَوْ لَعَلَّكَ','نَحَّيْتَني اَوْ لَعَلَّكَ',0,1,1.8667,'ن000',9),(118870,'نَحْري','نَحْري',0,0,0.4,'ن000',9),(118871,'نَحْري حَتّى','نَحْري حَتّى',0,1,1.4,'ن000',9),(118872,'نَحْري حَتّى تَفْعَلَ','نَحْري حَتّى تَفْعَلَ',0,1,1.7,'ن000',9),(118873,'نَدْري','نَدْري',0,0,0.4,'ن000',9),(118874,'نَدْري ما','نَدْري ما',0,1,1.3,'ن000',9),(118875,'نَدْري ما نَشْكُرُ','نَدْري ما نَشْكُرُ',0,1,1.6,'ن000',9),(118876,'نَرُدَّ','نَرُدَّ',0,0,0.4667,'ن000',9),(118877,'نَرُدَّ سائِلاً','نَرُدَّ سائِلاً',0,1,1.5,'ن000',9),(118878,'نَرُدَّ سائِلاً عَنْ','نَرُدَّ سائِلاً عَنْ',0,1,1.6667,'ن000',9),(118879,'نَرْجُو','نَرْجُو',0,0,0.4667,'ن000',9),(118880,'نَرْجُو اَنْ','نَرْجُو اَنْ',0,1,1.4,'ن000',9),(118881,'نَرْجُو اَنْ تَسْتَجيبَ','نَرْجُو اَنْ تَسْتَجيبَ',0,1,1.7667,'ن000',9),(118882,'نَرْجُو اَنْ تَسْتُرَ','نَرْجُو اَنْ تَسْتُرَ',0,1,1.7,'ن000',9),(118883,'نَرْغَبُ','نَرْغَبُ',0,0,0.5333,'ن000',9),(118884,'نَرْغَبُ اِلَيْكَ','نَرْغَبُ اِلَيْكَ',0,1,1.5667,'ن000',9),(118885,'نَرْغَبُ اِلَيْكَ في','نَرْغَبُ اِلَيْكَ في',0,1,1.6667,'ن000',9),(118886,'نَزَلْتُ','نَزَلْتُ',0,0,0.5333,'ن000',9),(118887,'نَزَلْتُ بِكَ','نَزَلْتُ بِكَ',0,1,1.4333,'ن000',9),(118888,'نَزَلْتُ بِكَ وَحيداً','نَزَلْتُ بِكَ وَحيداً',0,1,1.7,'ن000',9),(118889,'نَزَلْتُ مَنْزِلَةَ','نَزَلْتُ مَنْزِلَةَ',0,1,1.6333,'ن000',9),(118890,'نَزَلْتُ مَنْزِلَةَ الآيِسينَ','نَزَلْتُ مَنْزِلَةَ الآيِسينَ',0,1,1.9667,'ن000',9),(118891,'نَسَبْتَ','نَسَبْتَ',0,0,0.5333,'ن000',9),(118892,'نَسَبْتَ نَفْسَكَ','نَسَبْتَ نَفْسَكَ',0,1,1.5667,'ن000',9),(118893,'نَسَبْتَ نَفْسَكَ يا','نَسَبْتَ نَفْسَكَ يا',0,1,1.6667,'ن000',9),(118894,'نَسْتَغْفِرُكَ','نَسْتَغْفِرُكَ',0,0,0.9333,'ن000',9),(118895,'نَسْتَغْفِرُكَ الّلهُمَّ','نَسْتَغْفِرُكَ الّلهُمَّ',0,1,1.8,'ن000',9),(118896,'نَسْتَغْفِرُكَ الّلهُمَّ مِنْها','نَسْتَغْفِرُكَ الّلهُمَّ مِنْها',0,1,2,'ن000',9),(118897,'نَسْتَكْثِرُ','نَسْتَكْثِرُ',0,0,0.8,'ن000',9),(118898,'نَسْتَكْثِرُ اَعْمالاً','نَسْتَكْثِرُ اَعْمالاً',0,1,1.7333,'ن000',9),(118899,'نَسْتَكْثِرُ اَعْمالاً نُقابِلُ','نَسْتَكْثِرُ اَعْمالاً نُقابِلُ',0,1,2,'ن000',9),(118900,'نَسْتَوْجِبُ','نَسْتَوْجِبُ',0,0,0.8,'ن000',9),(118901,'نَسْتَوْجِبُ بِاَعْمالِنا','نَسْتَوْجِبُ بِاَعْمالِنا',0,1,1.8333,'ن000',9),(118902,'نَسْتَوْجِبُ بِاَعْمالِنا وَلكِنْ','نَسْتَوْجِبُ بِاَعْمالِنا وَلكِنْ',0,1,2,'ن000',9),(118903,'نَشَرْتَها','نَشَرْتَها',0,0,0.6667,'ن000',9),(118904,'نَشَرْتَها وَحَلْقَةِ','نَشَرْتَها وَحَلْقَةِ',0,1,1.7,'ن000',9),(118905,'نَشَرْتَها وَحَلْقَةِ بَلاءٍ','نَشَرْتَها وَحَلْقَةِ بَلاءٍ',0,1,1.9333,'ن000',9),(118906,'نَشْكُرُ','نَشْكُرُ',0,0,0.5333,'ن000',9),(118907,'نَشْكُرُ اَجَميلَ','نَشْكُرُ اَجَميلَ',0,1,1.5667,'ن000',9),(118908,'نَشْكُرُ اَجَميلَ ما','نَشْكُرُ اَجَميلَ ما',0,1,1.6667,'ن000',9),(118909,'نَشْكُو','نَشْكُو',0,0,0.4667,'ن000',9),(118910,'نَشْكُو اِلَيْكَ','نَشْكُو اِلَيْكَ',0,1,1.5333,'ن000',9),(118911,'نَشْكُو اِلَيْكَ فَقْدَ','نَشْكُو اِلَيْكَ فَقْدَ',0,1,1.7667,'ن000',9),(118912,'نَصيباً','نَصيباً',0,0,0.4667,'ن000',13),(118913,'نَصيباً في','نَصيباً في',0,1,1.3333,'ن000',9),(118914,'نَصيباً في كُلِّ','نَصيباً في كُلِّ',0,1,1.5333,'ن000',9),(118915,'نَصيبي','نَصيبي',0,0,0.4,'ن000',9),(118916,'نَصيبي فيهِ','نَصيبي فيهِ',0,1,1.3667,'ن000',9),(118917,'نَصيبي فيهِ الاَكْثَرَ','نَصيبي فيهِ الاَكْثَرَ',0,1,1.7333,'ن000',9),(118918,'نَصيراً','نَصيراً',0,0,0.4667,'ن000',9),(118919,'نَصيراً اَللّـهُمَّ','نَصيراً اَللّـهُمَّ',0,1,1.6333,'ن000',9),(118920,'نَصيراً اَللّـهُمَّ اَظْهِرْ','نَصيراً اَللّـهُمَّ اَظْهِرْ',0,1,1.9333,'ن000',9),(118921,'نَصَرْتَهُ','نَصَرْتَهُ',0,0,0.6667,'ن000',9),(118922,'نَصَرْتَهُ وَاَنَا','نَصَرْتَهُ وَاَنَا',0,1,1.6,'ن000',9),(118923,'نَصَرْتَهُ وَاَنَا الطَّريدُ','نَصَرْتَهُ وَاَنَا الطَّريدُ',0,1,1.9333,'ن000',9),(118924,'نَصْراً','نَصْراً',0,0,0.4667,'ن000',9),(118925,'نَصْراً عَزيزاً','نَصْراً عَزيزاً',0,1,1.5,'ن000',9),(118926,'نَصْراً عَزيزاً وَاْفتَحْ','نَصْراً عَزيزاً وَاْفتَحْ',0,1,1.8333,'ن000',9),(118927,'نَصْرَكَ','نَصْرَكَ',0,0,0.5333,'ن000',9),(118928,'نَصْرَكَ يا','نَصْرَكَ يا',0,1,1.3667,'ن000',9),(118929,'نَصْرَكَ يا لا','نَصْرَكَ يا لا',0,1,1.4667,'ن000',9),(118930,'نَظَري فَلا','نَظَري فَلا',0,1,1.3667,'ن000',9),(118931,'نَظَري فَلا تُحْرِقْني','نَظَري فَلا تُحْرِقْني',0,1,1.7333,'ن000',9),(118932,'نَظَرِكَ','نَظَرِكَ',0,0,0.5333,'ن000',9),(118933,'نَظَرِكَ ثَوْباً','نَظَرِكَ ثَوْباً',0,1,1.5333,'ن000',9),(118934,'نَظَرِكَ ثَوْباً يُغَطّي','نَظَرِكَ ثَوْباً يُغَطّي',0,1,1.8,'ن000',9),(118935,'نَظْرَةً','نَظْرَةً',0,0,0.5333,'ن000',9),(118936,'نَظْرَةً رَحيمَةً','نَظْرَةً رَحيمَةً',0,1,1.5667,'ن000',9),(118937,'نَظْرَةً رَحيمَةً تَرْضى','نَظْرَةً رَحيمَةً تَرْضى',0,1,1.8,'ن000',9),(118938,'نَعْفُوَ','نَعْفُوَ',0,0,0.5333,'ن000',9),(118939,'نَعْفُوَ عَمَّنْ','نَعْفُوَ عَمَّنْ',0,1,1.5333,'ن000',9),(118940,'نَعْفُوَ عَمَّنْ ظَلَمْنا','نَعْفُوَ عَمَّنْ ظَلَمْنا',0,1,1.8333,'ن000',9),(118941,'نَفَسٍ','نَفَسٍ',0,0,0.4,'ن000',9),(118942,'نَفَسٍ وَكُلِّ','نَفَسٍ وَكُلِّ',0,1,1.4667,'ن000',9),(118943,'نَفَسٍ وَكُلِّ طَرْفَةِ','نَفَسٍ وَكُلِّ طَرْفَةِ',0,1,1.7667,'ن000',9),(118944,'نَفْس','نَفْس',0,0,0.3333,'ن000',9),(118945,'نَفْس لا','نَفْس لا',0,1,1.2667,'ن000',9),(118946,'نَفْس لا تَقْنَعُ','نَفْس لا تَقْنَعُ',0,1,1.5667,'ن000',9),(118947,'نَفْسي اَبْكي','نَفْسي اَبْكي',0,1,1.4333,'ن000',9),(118948,'نَفْسي اَبْكي لِظُلْمَةِ','نَفْسي اَبْكي لِظُلْمَةِ',0,1,1.8,'ن000',9),(118949,'نَفْسي بِما','نَفْسي بِما',0,1,1.3667,'ن000',9),(118950,'نَفْسي بِما تُعينُ','نَفْسي بِما تُعينُ',0,1,1.6,'ن000',9),(118951,'نَفْسي تُخادِعُني','نَفْسي تُخادِعُني',0,1,1.5667,'ن000',9),(118952,'نَفْسي تُخادِعُني وَاَيّامي','نَفْسي تُخادِعُني وَاَيّامي',0,1,1.9,'ن000',9),(118953,'نَفْسي في','نَفْسي في',0,1,1.3,'ن000',9),(118954,'نَفْسي فَاغْفِرْ','نَفْسي فَاغْفِرْ',0,1,1.5333,'ن000',9),(118955,'نَفْسي فَاغْفِرْ لي','نَفْسي فَاغْفِرْ لي',0,1,1.6333,'ن000',9),(118956,'نَفْسي فَاْغفِرْ','نَفْسي فَاْغفِرْ',0,1,1.5333,'ن000',9),(118957,'نَفْسي فَاْغفِرْ لي','نَفْسي فَاْغفِرْ لي',0,1,1.6333,'ن000',9),(118958,'نَفْسي فَقَدْ','نَفْسي فَقَدْ',0,1,1.4333,'ن000',9),(118959,'نَفْسي فَقَدْ اَفْنَيْتُ','نَفْسي فَقَدْ اَفْنَيْتُ',0,1,1.8,'ن000',9),(118960,'نَفْسي هَلَكْتُ','نَفْسي هَلَكْتُ',0,1,1.5,'ن000',9),(118961,'نَفْسي هَلَكْتُ سَيِّدي','نَفْسي هَلَكْتُ سَيِّدي',0,1,1.7667,'ن000',9),(118962,'نَفْسي وَارْزُقْني','نَفْسي وَارْزُقْني',0,1,1.6,'ن000',9),(118963,'نَفْسي وَارْزُقْني مِنْ','نَفْسي وَارْزُقْني مِنْ',0,1,1.7667,'ن000',9),(118964,'نَفْسي وَاَهْلي','نَفْسي وَاَهْلي',0,1,1.5,'ن000',9),(118965,'نَفْسي وَاَهْلي وَوالِديَّ','نَفْسي وَاَهْلي وَوالِديَّ',0,1,1.8667,'ن000',9),(118966,'نَفْسي وَديني','نَفْسي وَديني',0,1,1.4333,'ن000',9),(118967,'نَفْسي وَديني وَمالي','نَفْسي وَديني وَمالي',0,1,1.6667,'ن000',9),(118968,'نَفْسي وَغَلَبَني','نَفْسي وَغَلَبَني',0,1,1.5667,'ن000',9),(118969,'نَفْسي وَغَلَبَني هَوايَ','نَفْسي وَغَلَبَني هَوايَ',0,1,1.8,'ن000',9),(118970,'نَفْسي وَما','نَفْسي وَما',0,1,1.3667,'ن000',9),(118971,'نَفْسي وَما لا','نَفْسي وَما لا',0,1,1.4667,'ن000',9),(118972,'نَفْسَكَ يا سَيِّدي','نَفْسَكَ يا سَيِّدي',0,1,1.6333,'ن000',9),(118973,'نَفْسِكَ','نَفْسِكَ',0,0,0.5333,'ن000',9),(118974,'نَفْسِكَ مِنَ','نَفْسِكَ مِنَ',0,1,1.4333,'ن000',9),(118975,'نَفْسِكَ مِنَ الرَّأفَةِ','نَفْسِكَ مِنَ الرَّأفَةِ',0,1,1.8,'ن000',9),(118976,'نَفْسِهِ','نَفْسِهِ',0,0,0.5333,'ن000',9),(118977,'نَفْسِهِ وَلا','نَفْسِهِ وَلا',0,1,1.4333,'ن000',9),(118978,'نَفْسِهِ وَلا يُحيطونَ','نَفْسِهِ وَلا يُحيطونَ',0,1,1.7333,'ن000',9),(118979,'نَقُولُ','نَقُولُ',0,0,0.4667,'ن000',9),(118980,'نَقُولُ اَللّـهُمَّ','نَقُولُ اَللّـهُمَّ',0,1,1.6333,'ن000',9),(118981,'نَقُولُ اَللّـهُمَّ اِنّي','نَقُولُ اَللّـهُمَّ اِنّي',0,1,1.8333,'ن000',9),(118982,'نَقُولُ وَاللهُ','نَقُولُ وَاللهُ',0,1,1.5,'ن000',9),(118983,'نَقُولُ وَاللهُ سُبْحانَهُ','نَقُولُ وَاللهُ سُبْحانَهُ',0,1,1.8667,'ن000',9),(118984,'نَقَّيْتَ','نَقَّيْتَ',0,0,0.6,'ن000',9),(118985,'نَقَّيْتَ مِنَ','نَقَّيْتَ مِنَ',0,1,1.4667,'ن000',9),(118986,'نَقَّيْتَ مِنَ الشِّرْكِ','نَقَّيْتَ مِنَ الشِّرْكِ',0,1,1.8,'ن000',9),(118987,'نَكالِ','نَكالِ',0,0,0.4,'ن000',9),(118988,'نَكالِ الظّالِمينَ','نَكالِ الظّالِمينَ',0,1,1.6,'ن000',9),(118989,'نَكالِ الظّالِمينَ صَريخِ','نَكالِ الظّالِمينَ صَريخِ',0,1,1.8333,'ن000',9),(118990,'نَهَرْتَني','نَهَرْتَني',0,0,0.6667,'ن000',9),(118991,'نَهَرْتَني ما','نَهَرْتَني ما',0,1,1.4333,'ن000',9),(118992,'نَهَرْتَني ما بَرِحْتُ','نَهَرْتَني ما بَرِحْتُ',0,1,1.7333,'ن000',9),(118993,'نَيِّرٌ','نَيِّرٌ',0,0,0.4667,'ن000',9),(118994,'نَيِّرٌ اَللّـهُمَّ','نَيِّرٌ اَللّـهُمَّ',0,1,1.6333,'ن000',9),(118995,'نَيِّرٌ اَللّـهُمَّ اِنّي','نَيِّرٌ اَللّـهُمَّ اِنّي',0,1,1.8333,'ن000',9),(118996,'نَيْلِكَ','نَيْلِكَ',0,0,0.5333,'ن000',9),(118997,'نَيْلِكَ يا','نَيْلِكَ يا',0,1,1.3667,'ن000',9),(118998,'نَيْلِكَ يا غَفّارُ','نَيْلِكَ يا غَفّارُ',0,1,1.6333,'ن000',9),(118999,'نُشِرْتُ','نُشِرْتُ',0,0,0.5333,'ن000',9),(119000,'نُشِرْتُ لِلْحِسابِ','نُشِرْتُ لِلْحِسابِ',0,1,1.6333,'ن000',9),(119001,'نُشِرْتُ لِلْحِسابِ بَيْنَ','نُشِرْتُ لِلْحِسابِ بَيْنَ',0,1,1.8667,'ن000',9),(119002,'نُعاساً','نُعاساً',0,0,0.4667,'ن000',9),(119003,'نُعاساً اِذا','نُعاساً اِذا',0,1,1.4,'ن000',9),(119004,'نُعاساً اِذا اَنَا','نُعاساً اِذا اَنَا',0,1,1.6,'ن000',9),(119005,'نُقابِلُ','نُقابِلُ',0,0,0.5333,'ن000',9),(119006,'نُقابِلُ بِها','نُقابِلُ بِها',0,1,1.4333,'ن000',9),(119007,'نُقابِلُ بِها كَرَمَكَ','نُقابِلُ بِها كَرَمَكَ',0,1,1.7333,'ن000',9),(119008,'نُقِلْتُ','نُقِلْتُ',0,0,0.5333,'ن000',9),(119009,'نُقِلْتُ عَلى','نُقِلْتُ عَلى',0,1,1.4333,'ن000',9),(119010,'نُقِلْتُ عَلى مِثْلِ','نُقِلْتُ عَلى مِثْلِ',0,1,1.6667,'ن000',9),(119011,'نُوحٍ','نُوحٍ',0,0,0.3333,'ن000',15),(119012,'نُوحٍ فِى','نُوحٍ فِى',0,1,1.3,'ن000',9),(119013,'نُوحٍ فِى الْعالَمينَ','نُوحٍ فِى الْعالَمينَ',0,1,1.7,'ن000',9),(119014,'نُورِكَ','نُورِكَ',0,0,0.4667,'ن000',9),(119015,'نُورِكَ بِاَنْوَرِهِ','نُورِكَ بِاَنْوَرِهِ',0,1,1.6667,'ن000',9),(119016,'نُورِكَ بِاَنْوَرِهِ وَكُلُّ','نُورِكَ بِاَنْوَرِهِ وَكُلُّ',0,1,1.9333,'ن000',9),(119017,'نُورِكَ نَيِّرٌ','نُورِكَ نَيِّرٌ',0,1,1.5,'ن000',9),(119018,'نُورِكَ نَيِّرٌ اَللّـهُمَّ','نُورِكَ نَيِّرٌ اَللّـهُمَّ',0,1,1.9,'ن000',9),(119019,'نِساءِ الْعالَمينَ وَصَلِّ','نِساءِ الْعالَمينَ وَصَلِّ',0,1,1.8667,'ن000',9),(119020,'نِسْيانٍ','نِسْيانٍ',0,0,0.5333,'ن000',9),(119021,'نِسْيانٍ بَلْ','نِسْيانٍ بَلْ',0,1,1.4333,'ن000',9),(119022,'نِسْيانٍ بَلْ بِالتَّعاهُدِ','نِسْيانٍ بَلْ بِالتَّعاهُدِ',0,1,1.9,'ن000',9),(119023,'نِعَماً','نِعَماً',0,0,0.4667,'ن000',9),(119024,'نِعَماً وَتَعْفُو','نِعَماً وَتَعْفُو',0,1,1.5667,'ن000',9),(119025,'نِعَماً وَتَعْفُو عَنِ','نِعَماً وَتَعْفُو عَنِ',0,1,1.7333,'ن000',9),(119026,'نِعَمِكَ','نِعَمِكَ',0,0,0.5333,'ن000',9),(119027,'نِعَمِكَ عِنْدي','نِعَمِكَ عِنْدي',0,1,1.5,'ن000',9),(119028,'نِعَمِكَ عِنْدي وَالصِّحَّةَ','نِعَمِكَ عِنْدي وَالصِّحَّةَ',0,1,1.9333,'ن000',9),(119029,'نِعَمِكَ وَاِحْسانِكَ','نِعَمِكَ وَاِحْسانِكَ',0,1,1.7,'ن000',9),(119030,'نِعَمِكَ وَاِحْسانِكَ اِلهٰي','نِعَمِكَ وَاِحْسانِكَ اِلهٰي',0,1,1.9333,'ن000',9),(119031,'نِعَمِكَ وَاِحْسانِكَ صَغيراً','نِعَمِكَ وَاِحْسانِكَ صَغيراً',0,1,1.9667,'ن000',9),(119032,'نِعَمِكَ وَكَيْفَ','نِعَمِكَ وَكَيْفَ',0,1,1.5667,'ن000',9),(119033,'نِعَمِكَ وَكَيْفَ نَسْتَكْثِرُ','نِعَمِكَ وَكَيْفَ نَسْتَكْثِرُ',0,1,2,'ن000',9),(119034,'نِعَمِهِ','نِعَمِهِ',0,0,0.5333,'ن000',9),(119035,'نِعَمِهِ كُلِّها','نِعَمِهِ كُلِّها',0,1,1.5333,'ن000',9),(119036,'نِعَمِهِ كُلِّها اَلْحَمْدُ','نِعَمِهِ كُلِّها اَلْحَمْدُ',0,1,1.9,'ن000',9),(119037,'نِعْمَة','نِعْمَة',0,0,0.4667,'ن000',9),(119038,'نِعْمَة وَصاحِبُ','نِعْمَة وَصاحِبُ',0,1,1.5333,'ن000',9),(119039,'نِعْمَة وَصاحِبُ كُلِّ','نِعْمَة وَصاحِبُ كُلِّ',0,1,1.7333,'ن000',9),(119040,'نِعْمَتي','نِعْمَتي',0,0,0.5333,'ن000',9),(119041,'نِعْمَتي وَيا','نِعْمَتي وَيا',0,1,1.4333,'ن000',9),(119042,'نِعْمَتي وَيا غايَتي','نِعْمَتي وَيا غايَتي',0,1,1.6667,'ن000',9),(119043,'نِعْمَتَكَ','نِعْمَتَكَ',0,0,0.6667,'ن000',9),(119044,'نِعْمَتَكَ وَرَضيتَ','نِعْمَتَكَ وَرَضيتَ',0,1,1.6333,'ن000',9),(119045,'نِعْمَتَكَ وَرَضيتَ عَنْهُ','نِعْمَتَكَ وَرَضيتَ عَنْهُ',0,1,1.8667,'ن000',9),(119046,'هارِبٌ','هارِبٌ',0,0,0.4,'ه000',9),(119047,'هارِبٌ مِنْكَ','هارِبٌ مِنْكَ',0,1,1.4333,'ه000',9),(119048,'هارِبٌ مِنْكَ اِلَيْكَ','هارِبٌ مِنْكَ اِلَيْكَ',0,1,1.7333,'ه000',9),(119049,'هذ','هذ',0,0,0.1333,'ه000',9),(119050,'هذ اِلى','هذ اِلى',0,1,1.2333,'ه000',9),(119051,'هذ اِلى بَيْتِكَ','هذ اِلى بَيْتِكَ',0,1,1.5333,'ه000',9),(119052,'هذا ظَنُّنا','هذا ظَنُّنا',0,1,1.3667,'ه000',9),(119053,'هذا ظَنُّنا بِكَ','هذا ظَنُّنا بِكَ',0,1,1.5333,'ه000',9),(119054,'هذا فيكَ','هذا فيكَ',0,1,1.2667,'ه000',9),(119055,'هذا فيكَ طَمَعُنا','هذا فيكَ طَمَعُنا',0,1,1.5667,'ه000',9),(119056,'هذا مَقامُ','هذا مَقامُ',0,1,1.3333,'ه000',9),(119057,'هذا مَقامُ الْبائِسِ','هذا مَقامُ الْبائِسِ',0,1,1.6667,'ه000',9),(119058,'هذا مَقامُ الْخائِفِ','هذا مَقامُ الْخائِفِ',0,1,1.6667,'ه000',9),(119059,'هذا مَقامُ الْعائِذِ','هذا مَقامُ الْعائِذِ',0,1,1.6667,'ه000',9),(119060,'هذا مَقامُ الْغَريبِ','هذا مَقامُ الْغَريبِ',0,1,1.6667,'ه000',9),(119061,'هذا مَقامُ الْمَغْمُومِ','هذا مَقامُ الْمَغْمُومِ',0,1,1.7667,'ه000',9),(119062,'هذا مَقامُ الْمُسْتَجيرِ','هذا مَقامُ الْمُسْتَجيرِ',0,1,1.8,'ه000',9),(119063,'هذا مَقامُ الْمُسْتَغيثِ','هذا مَقامُ الْمُسْتَغيثِ',0,1,1.8,'ه000',9),(119064,'هذا مَقامُ الْمُسْتَوْحِشِ','هذا مَقامُ الْمُسْتَوْحِشِ',0,1,1.8667,'ه000',9),(119065,'هذا مَقامُ الْهارِبِ','هذا مَقامُ الْهارِبِ',0,1,1.6667,'ه000',9),(119066,'هذا مَقامُ الَْمحْزُونِ','هذا مَقامُ الَْمحْزُونِ',0,1,1.7667,'ه000',9),(119067,'هذا مَقامُ مَنْ','هذا مَقامُ مَنْ',0,1,1.5,'ه000',9),(119068,'هذا وَتَطَوَّلْ','هذا وَتَطَوَّلْ',0,1,1.5,'ه000',9),(119069,'هذا وَتَطَوَّلْ عَلَيَّ','هذا وَتَطَوَّلْ عَلَيَّ',0,1,1.7667,'ه000',9),(119070,'هذا وَساعَتي','هذا وَساعَتي',0,1,1.4,'ه000',9),(119071,'هذا وَساعَتي هذِهِ','هذا وَساعَتي هذِهِ',0,1,1.6,'ه000',9),(119072,'هذا وَشَهْري','هذا وَشَهْري',0,1,1.4,'ه000',9),(119073,'هذا وَشَهْري هذا','هذا وَشَهْري هذا',0,1,1.5333,'ه000',9),(119074,'هذا وَفي','هذا وَفي',0,1,1.2667,'ه000',9),(119075,'هذا وَفي كُلِّ','هذا وَفي كُلِّ',0,1,1.4667,'ه000',9),(119076,'هذا وَيَوْمي','هذا وَيَوْمي',0,1,1.4,'ه000',9),(119077,'هذا وَيَوْمي هذا','هذا وَيَوْمي هذا',0,1,1.5333,'ه000',9),(119078,'هذَا الْجِدَّ','هذَا الْجِدَّ',0,1,1.4333,'ه000',9),(119079,'هذَا الْجِدَّ وَالاجْتِهادَ','هذَا الْجِدَّ وَالاجْتِهادَ',0,1,1.9,'ه000',9),(119080,'هذَا الْعامِ','هذَا الْعامِ',0,1,1.4,'ه000',9),(119081,'هذَا الْعامِ وَفي','هذَا الْعامِ وَفي',0,1,1.5667,'ه000',9),(119082,'هذَا الْكالِّ','هذَا الْكالِّ',0,1,1.4333,'ه000',9),(119083,'هذَا الْكالِّ اَشْكُرُكَ','هذَا الْكالِّ اَشْكُرُكَ',0,1,1.8,'ه000',9),(119084,'هذِهِ الدُّنْيا','هذِهِ الدُّنْيا',0,1,1.5,'ه000',9),(119085,'هذِهِ الدُّنْيا غُرْبَتي','هذِهِ الدُّنْيا غُرْبَتي',0,1,1.8,'ه000',9),(119086,'هذِهِ اللَّيْلَةِ تَنَزُّلَ','هذِهِ اللَّيْلَةِ تَنَزُّلَ',0,1,1.9,'ه000',9),(119087,'هذِهِ رِزْقاً','هذِهِ رِزْقاً',0,1,1.4333,'ه000',9),(119088,'هذِهِ رِزْقاً تُغْنيني','هذِهِ رِزْقاً تُغْنيني',0,1,1.7333,'ه000',9),(119089,'هوَ','هوَ',0,0,0.2,'ه000',9),(119090,'هوَ رابِعُهُمْ','هوَ رابِعُهُمْ',0,1,1.4667,'ه000',9),(119091,'هوَ رابِعُهُمْ وَلا','هوَ رابِعُهُمْ وَلا',0,1,1.6333,'ه000',9),(119092,'هَبْني','هَبْني',0,0,0.4,'ه000',9),(119093,'هَبْني بِفَضْلِكَ','هَبْني بِفَضْلِكَ',0,1,1.5667,'ه000',9),(119094,'هَبْني بِفَضْلِكَ سَيِّدي','هَبْني بِفَضْلِكَ سَيِّدي',0,1,1.8333,'ه000',9),(119095,'هَبْني بِفَضْلِكَ وَتَصَدَّقْ','هَبْني بِفَضْلِكَ وَتَصَدَّقْ',0,1,1.9667,'ه000',9),(119096,'هَدانا','هَدانا',0,0,0.4,'ه000',9),(119097,'هَدانا لِهذا','هَدانا لِهذا',0,1,1.4,'ه000',9),(119098,'هَدانا لِهذا وَما','هَدانا لِهذا وَما',0,1,1.5667,'ه000',9),(119099,'هَدانَا','هَدانَا',0,0,0.4667,'ه000',9),(119100,'هَدانَا اللّهُ','هَدانَا اللّهُ',0,1,1.4667,'ه000',9),(119101,'هَدانَا اللّهُ اَلْحَمْدُ','هَدانَا اللّهُ اَلْحَمْدُ',0,1,1.8333,'ه000',9),(119102,'هَدَيْتَنا','هَدَيْتَنا',0,0,0.6667,'ه000',15),(119103,'هَدَيْتَنا بِهِ','هَدَيْتَنا بِهِ',0,1,1.5,'ه000',9),(119104,'هَدَيْتَنا بِهِ اَللّـهُمَّ','هَدَيْتَنا بِهِ اَللّـهُمَّ',0,1,1.9,'ه000',9),(119105,'هَدَيْتَنا وَهَبْ','هَدَيْتَنا وَهَبْ',0,1,1.5667,'ه000',15),(119106,'هَدَيْتَنا وَهَبْ لَنا','هَدَيْتَنا وَهَبْ لَنا',0,1,1.7333,'ه000',15),(119107,'هَدَيْتَهُ','هَدَيْتَهُ',0,0,0.6667,'ه000',9),(119108,'هَدَيْتَهُ وَاَنَا','هَدَيْتَهُ وَاَنَا',0,1,1.6,'ه000',9),(119109,'هَدَيْتَهُ وَاَنَا الْوَضيعُ','هَدَيْتَهُ وَاَنَا الْوَضيعُ',0,1,1.9333,'ه000',9),(119110,'هَلَكْتُ','هَلَكْتُ',0,0,0.5333,'ه000',9),(119111,'هَلَكْتُ سَيِّدي','هَلَكْتُ سَيِّدي',0,1,1.5333,'ه000',9),(119112,'هَلَكْتُ سَيِّدي فَبِمَنْ','هَلَكْتُ سَيِّدي فَبِمَنْ',0,1,1.8333,'ه000',9),(119113,'هَمّي','هَمّي',0,0,0.3333,'ه000',9),(119114,'هَمّي وَتَكْشِفَ','هَمّي وَتَكْشِفَ',0,1,1.5333,'ه000',9),(119115,'هَمّي وَتَكْشِفَ كَرْبي','هَمّي وَتَكْشِفَ كَرْبي',0,1,1.7667,'ه000',9),(119116,'هَمّي وَكَرْبي','هَمّي وَكَرْبي',0,1,1.4667,'ه000',9),(119117,'هَمّي وَكَرْبي فَرَجاً','هَمّي وَكَرْبي فَرَجاً',0,1,1.7333,'ه000',9),(119118,'هَمٍّ','هَمٍّ',0,0,0.3333,'ه000',9),(119119,'هَمٍّ وَلا','هَمٍّ وَلا',0,1,1.3333,'ه000',9),(119120,'هَمٍّ وَلا غَمٍّ','هَمٍّ وَلا غَمٍّ',0,1,1.5333,'ه000',9),(119121,'هَمَّهُ وَاصْرِفْ','هَمَّهُ وَاصْرِفْ',0,1,1.5667,'ه000',9),(119122,'هَمَّهُ وَاصْرِفْ عَنّي','هَمَّهُ وَاصْرِفْ عَنّي',0,1,1.7667,'ه000',9),(119123,'هَمِّ الْمَهْمُومينَ','هَمِّ الْمَهْمُومينَ',0,1,1.6667,'ه000',9),(119124,'هَمِّ الْمَهْمُومينَ وَيا','هَمِّ الْمَهْمُومينَ وَيا',0,1,1.8333,'ه000',9),(119125,'هَنيءٌ','هَنيءٌ',0,0,0.4,'ه000',9),(119126,'هَنيءٌ اَللّـهُمَّ','هَنيءٌ اَللّـهُمَّ',0,1,1.6,'ه000',9),(119127,'هَنيءٌ اَللّـهُمَّ اِنّي','هَنيءٌ اَللّـهُمَّ اِنّي',0,1,1.8,'ه000',9),(119128,'هَنيئَةٍ','هَنيئَةٍ',0,0,0.5333,'ه000',9),(119129,'هَنيئَةٍ قَدْ','هَنيئَةٍ قَدْ',0,1,1.4333,'ه000',9),(119130,'هَنيئَةٍ قَدْ اَعْطاني','هَنيئَةٍ قَدْ اَعْطاني',0,1,1.7333,'ه000',9),(119131,'هَوايَ','هَوايَ',0,0,0.4,'ه000',9),(119132,'هَوايَ وَاَعانَني','هَوايَ وَاَعانَني',0,1,1.5667,'ه000',9),(119133,'هَوايَ وَاَعانَني عَلَيْها','هَوايَ وَاَعانَني عَلَيْها',0,1,1.8667,'ه000',9),(119134,'هُدىً لِلنَّاسِ','هُدىً لِلنَّاسِ',0,1,1.5,'ه000',9),(119135,'هُدىً لِلنَّاسِ وَبَيِّناتٍ','هُدىً لِلنَّاسِ وَبَيِّناتٍ',0,1,1.9,'ه000',9),(119136,'هُدَىً','هُدَىً',0,0,0.4,'ه000',9),(119137,'هُدَىً لِلنَّاسِ','هُدَىً لِلنَّاسِ',0,1,1.5333,'ه000',9),(119138,'هُدَىً لِلنَّاسِ وَبَيِّـنَاتٍ','هُدَىً لِلنَّاسِ وَبَيِّـنَاتٍ',0,1,2,'ه000',9),(119139,'هُوَ الَّذي','هُوَ الَّذي',0,1,1.3667,'ه000',9),(119140,'هُوَ الَّذي يُصَوِّرُكُمْ','هُوَ الَّذي يُصَوِّرُكُمْ',0,1,1.8333,'ه000',9),(119141,'هُوَ الْحَيُّ','هُوَ الْحَيُّ',0,1,1.4333,'ه000',9),(119142,'هُوَ الْحَيُّ الْقَيُّومُ','هُوَ الْحَيُّ الْقَيُّومُ',0,1,1.8333,'ه000',9),(119143,'هُوَ الْعَزيزُ','هُوَ الْعَزيزُ',0,1,1.4667,'ه000',9),(119144,'هُوَ الْعَزيزُ الْحَكيمُ','هُوَ الْعَزيزُ الْحَكيمُ',0,1,1.8,'ه000',9),(119145,'هُوَ الْعَزيزُ الْوَهّابُ','هُوَ الْعَزيزُ الْوَهّابُ',0,1,1.8333,'ه000',9),(119146,'هُوَ حَفيظٌ','هُوَ حَفيظٌ',0,1,1.3667,'ه000',9),(119147,'هُوَ حَفيظٌ لا','هُوَ حَفيظٌ لا',0,1,1.4667,'ه000',9),(119148,'هُوَ خَيْرٌ','هُوَ خَيْرٌ',0,1,1.3667,'ه000',9),(119149,'هُوَ خَيْرٌ لي','هُوَ خَيْرٌ لي',0,1,1.4667,'ه000',9),(119150,'هُوَ دائِمٌ','هُوَ دائِمٌ',0,1,1.3667,'ه000',9),(119151,'هُوَ دائِمٌ لا','هُوَ دائِمٌ لا',0,1,1.4667,'ه000',9),(119152,'هُوَ رَحيمٌ','هُوَ رَحيمٌ',0,1,1.3667,'ه000',9),(119153,'هُوَ رَحيمٌ لا','هُوَ رَحيمٌ لا',0,1,1.4667,'ه000',9),(119154,'هُوَ سادِسُهُمْ','هُوَ سادِسُهُمْ',0,1,1.5,'ه000',9),(119155,'هُوَ سادِسُهُمْ وَلا','هُوَ سادِسُهُمْ وَلا',0,1,1.6667,'ه000',9),(119156,'هُوَ قا','هُوَ قا',0,1,1.2333,'ه000',9),(119157,'هُوَ قا ئِمٌ','هُوَ قا ئِمٌ',0,1,1.4,'ه000',9),(119158,'هُوَ مَعَهُمْ','هُوَ مَعَهُمْ',0,1,1.4333,'ه000',9),(119159,'هُوَ مَعَهُمْ اَيْنَما','هُوَ مَعَهُمْ اَيْنَما',0,1,1.7333,'ه000',9),(119160,'هُوَ مُسْتَخْفٍ','هُوَ مُسْتَخْفٍ',0,1,1.5,'ه000',9),(119161,'هُوَ مُسْتَخْفٍ بِاللَّيْلِ','هُوَ مُسْتَخْفٍ بِاللَّيْلِ',0,1,1.9,'ه000',9),(119162,'هُوَ وَيَعْلَمُ','هُوَ وَيَعْلَمُ',0,1,1.5,'ه000',9),(119163,'هُوَ وَيَعْلَمُ ما','هُوَ وَيَعْلَمُ ما',0,1,1.6,'ه000',9),(119164,'هِمَّتي','هِمَّتي',0,0,0.4667,'ه000',9),(119165,'هِمَّتي وَفيـما','هِمَّتي وَفيـما',0,1,1.5,'ه000',9),(119166,'هِمَّتي وَفيـما عِنْدَكَ','هِمَّتي وَفيـما عِنْدَكَ',0,1,1.8,'ه000',9),(119167,'هِيَ','هِيَ',0,0,0.2667,'ه000',9),(119168,'هِيَ خَيْرٌ','هِيَ خَيْرٌ',0,1,1.3667,'ه000',9),(119169,'هِيَ خَيْرٌ مِنْ','هِيَ خَيْرٌ مِنْ',0,1,1.5333,'ه000',9),(119170,'وآلَ اِبْراهيمَ','وآلَ اِبْراهيمَ',0,1,1.5,'و000',9),(119171,'وآلَ اِبْراهيمَ اِنَّكَ','وآلَ اِبْراهيمَ اِنَّكَ',0,1,1.7667,'و000',9),(119172,'وآلِ مُحَمَّدٍ فَاسْتَنْقِذْني','وآلِ مُحَمَّدٍ فَاسْتَنْقِذْني',0,1,2,'و000',9),(119173,'وآلِ مُحَمَّدٍ وَارْحَمْني','وآلِ مُحَمَّدٍ وَارْحَمْني',0,1,1.8667,'و000',9),(119174,'وآلِ مُحَمَّدٍ وَاَعِّني','وآلِ مُحَمَّدٍ وَاَعِّني',0,1,1.8,'و000',9),(119175,'وآلِهِ السَّلامُ','وآلِهِ السَّلامُ',0,1,1.5333,'و000',9),(119176,'وآلِهِ السَّلامُ كُلَّما','وآلِهِ السَّلامُ كُلَّما',0,1,1.8,'و000',9),(119177,'وآلِهِ اَدْنَى','وآلِهِ اَدْنَى',0,1,1.4667,'و000',9),(119178,'وآلِهِ اَدْنَى الْمُرْسَلينَ','وآلِهِ اَدْنَى الْمُرْسَلينَ',0,1,1.9333,'و000',9),(119179,'وآلِهِ اَفْضَلَ','وآلِهِ اَفْضَلَ',0,1,1.5,'و000',9),(119180,'وآلِهِ اَفْضَلَ ما','وآلِهِ اَفْضَلَ ما',0,1,1.6,'و000',9),(119181,'وآمِنّا','وآمِنّا',0,0,0.4667,'و000',9),(119182,'وآمِنّا راغِبينَ','وآمِنّا راغِبينَ',0,1,1.5333,'و000',9),(119183,'وآمِنّا راغِبينَ وَشَفِّعْنا','وآمِنّا راغِبينَ وَشَفِّعْنا',0,1,1.9333,'و000',9),(119184,'وأهْلِ','وأهْلِ',0,0,0.4,'و000',9),(119185,'وأهْلِ بَيْتِهِ','وأهْلِ بَيْتِهِ',0,1,1.5,'و000',9),(119186,'وأهْلِ بَيْتِهِ وَاَنْ','وأهْلِ بَيْتِهِ وَاَنْ',0,1,1.7333,'و000',9),(119187,'واثِقٌ','واثِقٌ',0,0,0.4,'و000',9),(119188,'واثِقٌ مِنْ','واثِقٌ مِنْ',0,1,1.3667,'و000',9),(119189,'واثِقٌ مِنْ دَليلي','واثِقٌ مِنْ دَليلي',0,1,1.6,'و000',9),(119190,'واجْزِهِ','واجْزِهِ',0,0,0.5333,'و000',9),(119191,'واجْزِهِ خَيْرَ','واجْزِهِ خَيْرَ',0,1,1.5,'و000',9),(119192,'واجْزِهِ خَيْرَ ما','واجْزِهِ خَيْرَ ما',0,1,1.6,'و000',9),(119193,'واجْعَلْ','واجْعَلْ',0,0,0.5333,'و000',9),(119194,'واجْعَلْ فيـما','واجْعَلْ فيـما',0,1,1.4667,'و000',9),(119195,'واجْعَلْ فيـما تَقْضي','واجْعَلْ فيـما تَقْضي',0,1,1.7,'و000',9),(119196,'واحِدي','واحِدي',0,0,0.4,'و000',9),(119197,'واحِدي عَكَفَتْ','واحِدي عَكَفَتْ',0,1,1.5,'و000',9),(119198,'واحِدي عَكَفَتْ هِمَّتي','واحِدي عَكَفَتْ هِمَّتي',0,1,1.7667,'و000',9),(119199,'واحِدُ يا اَحَدُ','واحِدُ يا اَحَدُ',0,1,1.5333,'و000',9),(119200,'واسِعاً','واسِعاً',0,0,0.4667,'و000',9),(119201,'واسِعاً حَلالاً','واسِعاً حَلالاً',0,1,1.5,'و000',9),(119202,'واسِعاً حَلالاً طَيِّباً','واسِعاً حَلالاً طَيِّباً',0,1,1.8,'و000',9),(119203,'واسِعاً مِنْ','واسِعاً مِنْ',0,1,1.4,'و000',9),(119204,'واسِعاً مِنْ فَضْلِكَ','واسِعاً مِنْ فَضْلِكَ',0,1,1.7,'و000',9),(119205,'واسِعٌ','واسِعٌ',0,0,0.4,'و000',9),(119206,'واسِعٌ كَريمٌ','واسِعٌ كَريمٌ',0,1,1.4333,'و000',9),(119207,'واسِعٌ كَريمٌ اَسْأَلُكُ','واسِعٌ كَريمٌ اَسْأَلُكُ',0,1,1.8,'و000',9),(119208,'واسِعَ','واسِعَ',0,0,0.4,'و000',9),(119209,'واسِعَ الْمَغْفِرَةِ','واسِعَ الْمَغْفِرَةِ',0,1,1.6667,'و000',9),(119210,'واسِعَ الْمَغْفِرَةِ اِغْفِرْ','واسِعَ الْمَغْفِرَةِ اِغْفِرْ',0,1,1.9667,'و000',9),(119211,'واسِعَ الْمَغْفِرَةِ يا','واسِعَ الْمَغْفِرَةِ يا',0,1,1.7667,'و000',9),(119212,'واسِعَةً','واسِعَةً',0,0,0.5333,'و000',9),(119213,'واسِعَةً جامِعَةً','واسِعَةً جامِعَةً',0,1,1.5667,'و000',9),(119214,'واسِعَةً جامِعَةً اَبْلُغُ','واسِعَةً جامِعَةً اَبْلُغُ',0,1,1.8667,'و000',9),(119215,'واسِعَةٌ','واسِعَةٌ',0,0,0.5333,'و000',9),(119216,'واسِعَةٌ اَللّـهُمَّ','واسِعَةٌ اَللّـهُمَّ',0,1,1.6667,'و000',9),(119217,'واسِعَةٌ اَللّـهُمَّ اِنّي','واسِعَةٌ اَللّـهُمَّ اِنّي',0,1,1.8667,'و000',9),(119218,'واسِعُ','واسِعُ',0,0,0.4,'و000',9),(119219,'واسِعُ الْمَغْفِرَةِ','واسِعُ الْمَغْفِرَةِ',0,1,1.6667,'و000',9),(119220,'واسِعُ الْمَغْفِرَةِ فَلا','واسِعُ الْمَغْفِرَةِ فَلا',0,1,1.8333,'و000',9),(119221,'واصِلاً','واصِلاً',0,0,0.4667,'و000',9),(119222,'واصِلاً وَرَحْمَتَكَ','واصِلاً وَرَحْمَتَكَ',0,1,1.6667,'و000',9),(119223,'واصِلاً وَرَحْمَتَكَ وَخَيْرَكَ','واصِلاً وَرَحْمَتَكَ وَخَيْرَكَ',0,1,2,'و000',9),(119224,'واقِيَةً','واقِيَةً',0,0,0.5333,'و000',9),(119225,'واقِيَةً باقِيَةً','واقِيَةً باقِيَةً',0,1,1.5667,'و000',9),(119226,'واقِيَةً باقِيَةً وَلا','واقِيَةً باقِيَةً وَلا',0,1,1.7333,'و000',9),(119227,'واقْتُلْ','واقْتُلْ',0,0,0.5333,'و000',9),(119228,'واقْتُلْ اَعْداءَهُمْ','واقْتُلْ اَعْداءَهُمْ',0,1,1.7,'و000',9),(119229,'واقْتُلْ اَعْداءَهُمْ بَدَداً','واقْتُلْ اَعْداءَهُمْ بَدَداً',0,1,1.9667,'و000',9),(119230,'والآخِرُونَ','والآخِرُونَ',0,0,0.7333,'و000',9),(119231,'والآخِرُونَ يا','والآخِرُونَ يا',0,1,1.4667,'و000',9),(119232,'والآخِرُونَ يا اَرْحَمَ','والآخِرُونَ يا اَرْحَمَ',0,1,1.7667,'و000',9),(119233,'والآخِرِينَ','والآخِرِينَ',0,0,0.7333,'و000',9),(119234,'والآخِرِينَ اَللّـهُمَّ','والآخِرِينَ اَللّـهُمَّ',0,1,1.7667,'و000',9),(119235,'والآخِرِينَ اَللّـهُمَّ وَاجْعَلْ','والآخِرِينَ اَللّـهُمَّ وَاجْعَلْ',0,1,2,'و000',9),(119236,'والاها','والاها',0,0,0.4,'و000',9),(119237,'والاها وعاد','والاها وعاد',0,1,1.3667,'و000',9),(119238,'والاها وعاد مَنْ','والاها وعاد مَنْ',0,1,1.5333,'و000',9),(119239,'والاهُ','والاهُ',0,0,0.4,'و000',9),(119240,'والاهُ وَعادِ','والاهُ وَعادِ',0,1,1.4333,'و000',9),(119241,'والاهُ وَعادِ مَنْ','والاهُ وَعادِ مَنْ',0,1,1.6,'و000',9),(119242,'والاهُما','والاهُما',0,0,0.5333,'و000',9),(119243,'والاهُما وَعادِ','والاهُما وَعادِ',0,1,1.5,'و000',9),(119244,'والاهُما وَعادِ مَنْ','والاهُما وَعادِ مَنْ',0,1,1.6667,'و000',9),(119245,'والاَجْرِ','والاَجْرِ',0,0,0.6,'و000',9),(119246,'والاَجْرِ الْعَظيمِ','والاَجْرِ الْعَظيمِ',0,1,1.6333,'و000',9),(119247,'والاَجْرِ الْعَظيمِ يا','والاَجْرِ الْعَظيمِ يا',0,1,1.7333,'و000',9),(119248,'والاِكْرامِ','والاِكْرامِ',0,0,0.7333,'و000',9),(119249,'والاِكْرامِ وَلِيُّ','والاِكْرامِ وَلِيُّ',0,1,1.6333,'و000',9),(119250,'والاِكْرامِ وَلِيُّ كُلِّ','والاِكْرامِ وَلِيُّ كُلِّ',0,1,1.8333,'و000',9),(119251,'والاِنابَةَ','والاِنابَةَ',0,0,0.7333,'و000',9),(119252,'والاِنابَةَ والتَّوْبَةَ','والاِنابَةَ والتَّوْبَةَ',0,1,1.8,'و000',9),(119253,'والاِنابَةَ والتَّوْبَةَ ولِلتوفيْق','والاِنابَةَ والتَّوْبَةَ ولِلتوفيْق',0,1,2,'و000',9),(119254,'والتَّحَفُّظِ','والتَّحَفُّظِ',0,0,0.8667,'و000',9),(119255,'والتَّحَفُّظِ لَكَ','والتَّحَفُّظِ لَكَ',0,1,1.6,'و000',9),(119256,'والتَّحَفُّظِ لَكَ وَفيكَ','والتَّحَفُّظِ لَكَ وَفيكَ',0,1,1.8333,'و000',9),(119257,'والتَّحَنُّنِ','والتَّحَنُّنِ',0,0,0.8667,'و000',9),(119258,'والتَّحَنُّنِ وَالاِجابَةِ','والتَّحَنُّنِ وَالاِجابَةِ',0,1,1.8667,'و000',9),(119259,'والتَّحَنُّنِ وَالاِجابَةِ وَالْعَفْوِ','والتَّحَنُّنِ وَالاِجابَةِ وَالْعَفْوِ',0,1,2,'و000',9),(119260,'والتَّوْبَةَ','والتَّوْبَةَ',0,0,0.8,'و000',9),(119261,'والتَّوْبَةَ ولِلتوفيْق','والتَّوْبَةَ ولِلتوفيْق',0,1,1.7667,'و000',9),(119262,'والتَّوْبَةَ ولِلتوفيْق والْقُرْبَةَ','والتَّوْبَةَ ولِلتوفيْق والْقُرْبَةَ',0,1,2,'و000',9),(119263,'والجِدَّ','والجِدَّ',0,0,0.5333,'و000',9),(119264,'والجِدَّ وَالاجْتِهادَ','والجِدَّ وَالاجْتِهادَ',0,1,1.7333,'و000',9),(119265,'والجِدَّ وَالاجْتِهادَ وَالْقُوَّةَ','والجِدَّ وَالاجْتِهادَ وَالْقُوَّةَ',0,1,2,'و000',9),(119266,'والرَّهْبَةَ','والرَّهْبَةَ',0,0,0.8,'و000',9),(119267,'والرَّهْبَةَ وَالتَّضَرُّعَ','والرَّهْبَةَ وَالتَّضَرُّعَ',0,1,1.9,'و000',9),(119268,'والرَّهْبَةَ وَالتَّضَرُّعَ والْخُشُوعَ','والرَّهْبَةَ وَالتَّضَرُّعَ والْخُشُوعَ',0,1,2,'و000',9),(119269,'والسَّلامُ','والسَّلامُ',0,0,0.6667,'و000',9),(119270,'والسَّلامُ عَلى','والسَّلامُ عَلى',0,1,1.5,'و000',9),(119271,'والسَّلامُ عَلى مُحَمَّدٍ','والسَّلامُ عَلى مُحَمَّدٍ',0,1,1.8333,'و000',9),(119272,'والنَّشاطَ','والنَّشاطَ',0,0,0.6667,'و000',9),(119273,'والنَّشاطَ والاِنابَةَ','والنَّشاطَ والاِنابَةَ',0,1,1.7333,'و000',9),(119274,'والنَّشاطَ والاِنابَةَ والتَّوْبَةَ','والنَّشاطَ والاِنابَةَ والتَّوْبَةَ',0,1,2,'و000',9),(119275,'والنِّيَّةَ','والنِّيَّةَ',0,0,0.7333,'و000',9),(119276,'والنِّيَّةَ الصّادِقَهَ','والنِّيَّةَ الصّادِقَهَ',0,1,1.7667,'و000',9),(119277,'والنِّيَّةَ الصّادِقَهَ وَصِدْقَ','والنِّيَّةَ الصّادِقَهَ وَصِدْقَ',0,1,2,'و000',9),(119278,'والِديَّ','والِديَّ',0,0,0.5333,'و000',9),(119279,'والِديَّ وَوَلَدي','والِديَّ وَوَلَدي',0,1,1.5667,'و000',9),(119280,'والِديَّ وَوَلَدي وَقرابَتي','والِديَّ وَوَلَدي وَقرابَتي',0,1,1.9,'و000',9),(119281,'والْخَيْرَ','والْخَيْرَ',0,0,0.6667,'و000',9),(119282,'والْخَيْرَ الْمَقْبُولَ','والْخَيْرَ الْمَقْبُولَ',0,1,1.7667,'و000',9),(119283,'والْخَيْرَ الْمَقْبُولَ وَالرَّغْبَةَ','والْخَيْرَ الْمَقْبُولَ وَالرَّغْبَةَ',0,1,2,'و000',9),(119284,'والْخُشُوعَ','والْخُشُوعَ',0,0,0.7333,'و000',9),(119285,'والْخُشُوعَ وَالرِّقَّةَ','والْخُشُوعَ وَالرِّقَّةَ',0,1,1.8,'و000',9),(119286,'والْخُشُوعَ وَالرِّقَّةَ والنِّيَّةَ','والْخُشُوعَ وَالرِّقَّةَ والنِّيَّةَ',0,1,2,'و000',9),(119287,'والْقُرْبَةَ','والْقُرْبَةَ',0,0,0.8,'و000',9),(119288,'والْقُرْبَةَ والْخَيْرَ','والْقُرْبَةَ والْخَيْرَ',0,1,1.7667,'و000',9),(119289,'والْقُرْبَةَ والْخَيْرَ الْمَقْبُولَ','والْقُرْبَةَ والْخَيْرَ الْمَقْبُولَ',0,1,2,'و000',9),(119290,'والْقُوَّةَ','والْقُوَّةَ',0,0,0.7333,'و000',9),(119291,'والْقُوَّةَ وَالنَّشاطَ','والْقُوَّةَ وَالنَّشاطَ',0,1,1.7667,'و000',9),(119292,'والْقُوَّةَ وَالنَّشاطَ وَما','والْقُوَّةَ وَالنَّشاطَ وَما',0,1,1.9333,'و000',9),(119293,'واَذْهِبْ','واَذْهِبْ',0,0,0.6,'و000',9),(119294,'واَذْهِبْ عَنّي','واَذْهِبْ عَنّي',0,1,1.5,'و000',9),(119295,'واَذْهِبْ عَنّي فيهِ','واَذْهِبْ عَنّي فيهِ',0,1,1.6667,'و000',9),(119296,'واَشْياعِهِ','واَشْياعِهِ',0,0,0.7333,'و000',9),(119297,'واَشْياعِهِ وَاَوْلِيائِهِ','واَشْياعِهِ وَاَوْلِيائِهِ',0,1,1.8667,'و000',9),(119298,'واَشْياعِهِ وَاَوْلِيائِهِ وَشُرَكائِهِ','واَشْياعِهِ وَاَوْلِيائِهِ وَشُرَكائِهِ',0,1,2,'و000',9),(119299,'واَلعَنْ','واَلعَنْ',0,0,0.5333,'و000',9),(119300,'واَلعَنْ مَنْ','واَلعَنْ مَنْ',0,1,1.4333,'و000',9),(119301,'واَلعَنْ مَنْ آذى','واَلعَنْ مَنْ آذى',0,1,1.5667,'و000',9),(119302,'واَوْليائِكَ','واَوْليائِكَ',0,0,0.8,'و000',9),(119303,'واَوْليائِكَ صَلَّى','واَوْليائِكَ صَلَّى',0,1,1.6333,'و000',9),(119304,'واَوْليائِكَ صَلَّى اللهُ','واَوْليائِكَ صَلَّى اللهُ',0,1,1.8333,'و000',9),(119305,'واِسْرافيلَ','واِسْرافيلَ',0,0,0.7333,'و000',9),(119306,'واِسْرافيلَ وَعِزْرائيلَ','واِسْرافيلَ وَعِزْرائيلَ',0,1,1.8,'و000',9),(119307,'واِسْرافيلَ وَعِزْرائيلَ وَجَميعِ','واِسْرافيلَ وَعِزْرائيلَ وَجَميعِ',0,1,2,'و000',9),(119308,'واِقْبالِ','واِقْبالِ',0,0,0.6,'و000',9),(119309,'واِقْبالِ النَّهارِ','واِقْبالِ النَّهارِ',0,1,1.6333,'و000',9),(119310,'واِقْبالِ النَّهارِ وَلَهُ','واِقْبالِ النَّهارِ وَلَهُ',0,1,1.8667,'و000',9),(119311,'وجَبَرُوت','وجَبَرُوت',0,0,0.6,'و000',9),(119312,'وجَبَرُوت وَحْدَها','وجَبَرُوت وَحْدَها',0,1,1.6,'و000',9),(119313,'وجَبَرُوت وَحْدَها اَللّـهُمَّ','وجَبَرُوت وَحْدَها اَللّـهُمَّ',0,1,2,'و000',9),(119314,'وخَشْيَةً','وخَشْيَةً',0,0,0.6,'و000',9),(119315,'وخَشْيَةً مِنْكَ','وخَشْيَةً مِنْكَ',0,1,1.5333,'و000',9),(119316,'وخَشْيَةً مِنْكَ وَتَصْديقاً','وخَشْيَةً مِنْكَ وَتَصْديقاً',0,1,1.9333,'و000',9),(119317,'وصَلِّ','وصَلِّ',0,0,0.4,'و000',9),(119318,'وصَلِّ عَلى','وصَلِّ عَلى',0,1,1.3667,'و000',9),(119319,'وصَلِّ عَلى مُحَمَّدٍ','وصَلِّ عَلى مُحَمَّدٍ',0,1,1.7,'و000',9),(119320,'وضا','وضا',0,0,0.2,'و000',9),(119321,'وضا عِفِ','وضا عِفِ',0,1,1.2667,'و000',9),(119322,'وضا عِفِ العَذابَ','وضا عِفِ العَذابَ',0,1,1.5667,'و000',9),(119323,'وطُلَقائِكَ','وطُلَقائِكَ',0,0,0.7333,'و000',9),(119324,'وطُلَقائِكَ مِنَ','وطُلَقائِكَ مِنَ',0,1,1.5333,'و000',9),(119325,'وطُلَقائِكَ مِنَ النّارِ','وطُلَقائِكَ مِنَ النّارِ',0,1,1.8,'و000',9),(119326,'وعاد','وعاد',0,0,0.2667,'و000',9),(119327,'وعاد مَنْ','وعاد مَنْ',0,1,1.3,'و000',9),(119328,'وعاد مَنْ عاداها','وعاد مَنْ عاداها',0,1,1.5333,'و000',9),(119329,'وعافِيَةٍ','وعافِيَةٍ',0,0,0.6,'و000',9),(119330,'وعافِيَةٍ وَما','وعافِيَةٍ وَما',0,1,1.4667,'و000',9),(119331,'وعافِيَةٍ وَما اَنْعَمْتَ','وعافِيَةٍ وَما اَنْعَمْتَ',0,1,1.8333,'و000',9),(119332,'وفَرَقاً','وفَرَقاً',0,0,0.5333,'و000',9),(119333,'وفَرَقاً مِنْكَ','وفَرَقاً مِنْكَ',0,1,1.5,'و000',9),(119334,'وفَرَقاً مِنْكَ وَشَوْقاً','وفَرَقاً مِنْكَ وَشَوْقاً',0,1,1.8333,'و000',9),(119335,'ولِلتوفيْق','ولِلتوفيْق',0,0,0.6667,'و000',9),(119336,'ولِلتوفيْق والْقُرْبَةَ','ولِلتوفيْق والْقُرْبَةَ',0,1,1.7667,'و000',9),(119337,'ولِلتوفيْق والْقُرْبَةَ والْخَيْرَ','ولِلتوفيْق والْقُرْبَةَ والْخَيْرَ',0,1,2,'و000',9),(119338,'وهذا','وهذا',0,0,0.2667,'و000',9),(119339,'وهذا شَهْرُ','وهذا شَهْرُ',0,1,1.3667,'و000',9),(119340,'وهذا شَهْرُ الصِّيامِ','وهذا شَهْرُ الصِّيامِ',0,1,1.7,'و000',9),(119341,'ويسار','ويسار',0,0,0.3333,'و000',9),(119342,'ويسار وعافِيَةٍ','ويسار وعافِيَةٍ',0,1,1.5,'و000',9),(119343,'ويسار وعافِيَةٍ وَما','ويسار وعافِيَةٍ وَما',0,1,1.6667,'و000',9),(119344,'ويُهْلِكُ','ويُهْلِكُ',0,0,0.6,'و000',9),(119345,'ويُهْلِكُ مُلُوكاً','ويُهْلِكُ مُلُوكاً',0,1,1.6,'و000',9),(119346,'ويُهْلِكُ مُلُوكاً وَيَسْتَخْلِفُ','ويُهْلِكُ مُلُوكاً وَيَسْتَخْلِفُ',0,1,2,'و000',9),(119347,'وَآتِني في','وَآتِني في',0,1,1.3333,'و000',9),(119348,'وَآتِني في الدُّنْيا','وَآتِني في الدُّنْيا',0,1,1.6667,'و000',9),(119349,'وَآخِرَتي','وَآخِرَتي',0,0,0.6,'و000',9),(119350,'وَآخِرَتي وَلا','وَآخِرَتي وَلا',0,1,1.4667,'و000',9),(119351,'وَآخِرَتي وَلا تُسَلِّطْ','وَآخِرَتي وَلا تُسَلِّطْ',0,1,1.8,'و000',9),(119352,'وَآلَ مُحَمَّدٍ صَلَواتُكَ','وَآلَ مُحَمَّدٍ صَلَواتُكَ',0,1,1.8667,'و000',9),(119353,'وَآلَهُ','وَآلَهُ',0,0,0.4667,'و000',9),(119354,'وَآلَهُ يَوْمَ','وَآلَهُ يَوْمَ',0,1,1.4667,'و000',9),(119355,'وَآلَهُ يَوْمَ الْقِيامَةِ','وَآلَهُ يَوْمَ الْقِيامَةِ',0,1,1.8667,'و000',9),(119356,'وَآلِ اِبْراهيمَ','وَآلِ اِبْراهيمَ',0,1,1.5333,'و000',9),(119357,'وَآلِ اِبْراهيمَ اِنَّكَ','وَآلِ اِبْراهيمَ اِنَّكَ',0,1,1.8,'و000',9),(119358,'وَآلِ مُحَمَّد وَاَنْ','وَآلِ مُحَمَّد وَاَنْ',0,1,1.7,'و000',9),(119359,'وَآلِ مُحَمَّدٍ اَطْيَبَ','وَآلِ مُحَمَّدٍ اَطْيَبَ',0,1,1.8,'و000',9),(119360,'وَآلِ مُحَمَّدٍ بِاَفْضَلِ','وَآلِ مُحَمَّدٍ بِاَفْضَلِ',0,1,1.8667,'و000',9),(119361,'وَآلِ مُحَمَّدٍ واَذْهِبْ','وَآلِ مُحَمَّدٍ واَذْهِبْ',0,1,1.8333,'و000',9),(119362,'وَآلِ مُحَمَّدٍ وَابْعَثْهُ','وَآلِ مُحَمَّدٍ وَابْعَثْهُ',0,1,1.9,'و000',9),(119363,'وَآلِ مُحَمَّدٍ وَاجْعَلْ','وَآلِ مُحَمَّدٍ وَاجْعَلْ',0,1,1.8333,'و000',9),(119364,'وَآلِ مُحَمَّدٍ وَاجْعَلْني','وَآلِ مُحَمَّدٍ وَاجْعَلْني',0,1,1.9,'و000',9),(119365,'وَآلِ مُحَمَّدٍ وَاخْتِمْ','وَآلِ مُحَمَّدٍ وَاخْتِمْ',0,1,1.8333,'و000',9),(119366,'وَآلِ مُحَمَّدٍ وَارْزُقْنا','وَآلِ مُحَمَّدٍ وَارْزُقْنا',0,1,1.9,'و000',9),(119367,'وَآلِ مُحَمَّدٍ وَارْزُقْني','وَآلِ مُحَمَّدٍ وَارْزُقْني',0,1,1.9,'و000',9),(119368,'وَآلِ مُحَمَّدٍ وَارْزُقْنِى','وَآلِ مُحَمَّدٍ وَارْزُقْنِى',0,1,1.9333,'و000',9),(119369,'وَآلِ مُحَمَّدٍ وَاغْفِرْ','وَآلِ مُحَمَّدٍ وَاغْفِرْ',0,1,1.8333,'و000',9),(119370,'وَآلِ مُحَمَّدٍ وَافْتَحْ','وَآلِ مُحَمَّدٍ وَافْتَحْ',0,1,1.8333,'و000',9),(119371,'وَآلِ مُحَمَّدٍ وَاقْسِمْ','وَآلِ مُحَمَّدٍ وَاقْسِمْ',0,1,1.8333,'و000',9),(119372,'وَآلِ مُحَمَّدٍ وَاكْفِني','وَآلِ مُحَمَّدٍ وَاكْفِني',0,1,1.8333,'و000',9),(119373,'وَآلِ مُحَمَّدٍ وَالْطُفْ','وَآلِ مُحَمَّدٍ وَالْطُفْ',0,1,1.8333,'و000',9),(119374,'وَآلِ مُحَمَّدٍ وَاَعِذْني','وَآلِ مُحَمَّدٍ وَاَعِذْني',0,1,1.8667,'و000',9),(119375,'وَآلِ مُحَمَّدٍ وَبارِكَ','وَآلِ مُحَمَّدٍ وَبارِكَ',0,1,1.8,'و000',9),(119376,'وَآلِ مُحَمَّدٍ وَسَلِّمْ','وَآلِ مُحَمَّدٍ وَسَلِّمْ',0,1,1.8333,'و000',9),(119377,'وَآلِ مُحَمَّدٍ وَوَفِّقْني','وَآلِ مُحَمَّدٍ وَوَفِّقْني',0,1,1.9,'و000',9),(119378,'وَآلِ مُحَمِّدٍ','وَآلِ مُحَمِّدٍ',0,1,1.5,'و000',9),(119379,'وَآلِ مُحَمِّدٍ صَلاةً','وَآلِ مُحَمِّدٍ صَلاةً',0,1,1.7333,'و000',9),(119380,'وَآلِهِ الأَبْرارِ','وَآلِهِ الأَبْرارِ',0,1,1.6,'و000',9),(119381,'وَآلِهِ الأَبْرارِ الطَّيِّبينَ','وَآلِهِ الأَبْرارِ الطَّيِّبينَ',0,1,2,'و000',9),(119382,'وَآلِهِ السَّلامُ','وَآلِهِ السَّلامُ',0,1,1.5667,'و000',9),(119383,'وَآلِهِ السَّلامُ كُلَّما','وَآلِهِ السَّلامُ كُلَّما',0,1,1.8333,'و000',9),(119384,'وَآلِهِ السَّلامُ وَوالِ','وَآلِهِ السَّلامُ وَوالِ',0,1,1.8,'و000',9),(119385,'وَآلِهِ اَبَداً','وَآلِهِ اَبَداً',0,1,1.5,'و000',9),(119386,'وَآلِهِ اَبَداً مَا','وَآلِهِ اَبَداً مَا',0,1,1.6333,'و000',9),(119387,'وَآلِهِ اَللّـهُمَّ','وَآلِهِ اَللّـهُمَّ',0,1,1.6333,'و000',9),(119388,'وَآلِهِ اَللّـهُمَّ اغْفِرْ','وَآلِهِ اَللّـهُمَّ اغْفِرْ',0,1,1.9,'و000',9),(119389,'وَآلِهِ اَللّـهُمَّ اِنّي','وَآلِهِ اَللّـهُمَّ اِنّي',0,1,1.8333,'و000',9),(119390,'وَآلِهِ فِي الآخِرِينَ','وَآلِهِ فِي الآخِرِينَ',0,1,1.7333,'و000',9),(119391,'وَآلِهِ فِي الاَوَّلينَ','وَآلِهِ فِي الاَوَّلينَ',0,1,1.7667,'و000',9),(119392,'وَآلِهِ فِي الدُّنْيا','وَآلِهِ فِي الدُّنْيا',0,1,1.7,'و000',9),(119393,'وَآلِهِ مَعَ','وَآلِهِ مَعَ',0,1,1.4,'و000',9),(119394,'وَآلِهِ مَعَ كُلِّ','وَآلِهِ مَعَ كُلِّ',0,1,1.6,'و000',9),(119395,'وَآلِهِ وَانْقُلْني','وَآلِهِ وَانْقُلْني',0,1,1.6333,'و000',9),(119396,'وَآلِهِ وَانْقُلْني اِلى','وَآلِهِ وَانْقُلْني اِلى',0,1,1.8,'و000',9),(119397,'وَآلِهِ وَاَعِنّا','وَآلِهِ وَاَعِنّا',0,1,1.5667,'و000',9),(119398,'وَآلِهِ وَاَعِنّا عَلى','وَآلِهِ وَاَعِنّا عَلى',0,1,1.7333,'و000',9),(119399,'وَآلِهِ وَعَلَيْهِمْ','وَآلِهِ وَعَلَيْهِمْ',0,1,1.6667,'و000',9),(119400,'وَآلِهِ وَعَلَيْهِمْ اَجْمَعينَ','وَآلِهِ وَعَلَيْهِمْ اَجْمَعينَ',0,1,2,'و000',9),(119401,'وَآلِهِ وَغَيْبَةَ','وَآلِهِ وَغَيْبَةَ',0,1,1.6,'و000',9),(119402,'وَآلِهِ وَغَيْبَةَ وَلِيِّنا','وَآلِهِ وَغَيْبَةَ وَلِيِّنا',0,1,1.9333,'و000',9),(119403,'وَآلِهِ وَفي','وَآلِهِ وَفي',0,1,1.4,'و000',9),(119404,'وَآلِهِ وَفي جَميعِ','وَآلِهِ وَفي جَميعِ',0,1,1.6333,'و000',9),(119405,'وَآلِِ','وَآلِِ',0,0,0.4,'و000',9),(119406,'وَآلِِ مُحَمَّدٍ','وَآلِِ مُحَمَّدٍ',0,1,1.5333,'و000',9),(119407,'وَآلِِ مُحَمَّدٍ وَاعْفُ','وَآلِِ مُحَمَّدٍ وَاعْفُ',0,1,1.8,'و000',9),(119408,'وَآلِِ مُحَمَّدٍ وَهَبْ','وَآلِِ مُحَمَّدٍ وَهَبْ',0,1,1.7667,'و000',9),(119409,'وَآمِنْ','وَآمِنْ',0,0,0.4667,'و000',9),(119410,'وَآمِنْ خَوْفي','وَآمِنْ خَوْفي',0,1,1.4667,'و000',9),(119411,'وَآمِنْ خَوْفي فَاِنَّ','وَآمِنْ خَوْفي فَاِنَّ',0,1,1.7333,'و000',9),(119412,'وَآيَتِكَ','وَآيَتِكَ',0,0,0.6,'و000',9),(119413,'وَآيَتِكَ الْكُبْرى','وَآيَتِكَ الْكُبْرى',0,1,1.6333,'و000',9),(119414,'وَآيَتِكَ الْكُبْرى وَالنَّبأِ','وَآيَتِكَ الْكُبْرى وَالنَّبأِ',0,1,2,'و000',9),(119415,'وَأزْكى','وَأزْكى',0,0,0.4667,'و000',9),(119416,'وَأزْكى وَاَنْمى','وَأزْكى وَاَنْمى',0,1,1.5333,'و000',9),(119417,'وَأزْكى وَاَنْمى وَاَفْضَلَ','وَأزْكى وَاَنْمى وَاَفْضَلَ',0,1,1.9,'و000',9),(119418,'وَأفْسَحَهُمْ','وَأفْسَحَهُمْ',0,0,0.8667,'و000',9),(119419,'وَأفْسَحَهُمْ فِي','وَأفْسَحَهُمْ فِي',0,1,1.5667,'و000',9),(119420,'وَأفْسَحَهُمْ فِي الْجَنَّةِ','وَأفْسَحَهُمْ فِي الْجَنَّةِ',0,1,1.9333,'و000',9),(119421,'وَأنْ','وَأنْ',0,0,0.3333,'و000',9),(119422,'وَأنْ تَجْعَلَ','وَأنْ تَجْعَلَ',0,1,1.4667,'و000',9),(119423,'وَأنْ تَجْعَلَ فيـما','وَأنْ تَجْعَلَ فيـما',0,1,1.6667,'و000',9),(119424,'وَأَمْرْتَنا','وَأَمْرْتَنا',0,0,0.8,'و000',9),(119425,'وَأَمْرْتَنا اَنْ','وَأَمْرْتَنا اَنْ',0,1,1.5667,'و000',9),(119426,'وَأَمْرْتَنا اَنْ نَعْفُوَ','وَأَمْرْتَنا اَنْ نَعْفُوَ',0,1,1.8667,'و000',9),(119427,'وَإيماناً','وَإيماناً',0,0,0.6,'و000',9),(119428,'وَإيماناً بِكَ','وَإيماناً بِكَ',0,1,1.4667,'و000',9),(119429,'وَإيماناً بِكَ وفَرَقاً','وَإيماناً بِكَ وفَرَقاً',0,1,1.7667,'و000',9),(119430,'وَإيماناً وَيَقيناً','وَإيماناً وَيَقيناً',0,1,1.6333,'و000',9),(119431,'وَإيماناً وَيَقيناً ثُمَّ','وَإيماناً وَيَقيناً ثُمَّ',0,1,1.8333,'و000',9),(119432,'وَإِيماناً','وَإِيماناً',0,0,0.6667,'و000',9),(119433,'وَإِيماناً بِكَ','وَإِيماناً بِكَ',0,1,1.5,'و000',9),(119434,'وَإِيماناً بِكَ وَفَرَقاً','وَإِيماناً بِكَ وَفَرَقاً',0,1,1.8333,'و000',9),(119435,'وَابْعَثْني','وَابْعَثْني',0,0,0.7333,'و000',9),(119436,'وَابْعَثْني اِذا','وَابْعَثْني اِذا',0,1,1.5333,'و000',9),(119437,'وَابْعَثْني اِذا بَعَثْتَني','وَابْعَثْني اِذا بَعَثْتَني',0,1,1.9,'و000',9),(119438,'وَابْعَثْهُ','وَابْعَثْهُ',0,0,0.7333,'و000',9),(119439,'وَابْعَثْهُ الْمَقامَ','وَابْعَثْهُ الْمَقامَ',0,1,1.7,'و000',9),(119440,'وَابْعَثْهُ الْمَقامَ الَْمحْمُودَ','وَابْعَثْهُ الْمَقامَ الَْمحْمُودَ',0,1,2,'و000',9),(119441,'وَابْعَثْهُ مَقاماً','وَابْعَثْهُ مَقاماً',0,1,1.6333,'و000',9),(119442,'وَابْعَثْهُ مَقاماً مَحْمُوداً','وَابْعَثْهُ مَقاماً مَحْمُوداً',0,1,2,'و000',9),(119443,'وَاجْبُرْ','وَاجْبُرْ',0,0,0.6,'و000',9),(119444,'وَاجْبُرْ بِهِ','وَاجْبُرْ بِهِ',0,1,1.4667,'و000',9),(119445,'وَاجْبُرْ بِهِ فَقْرَنا','وَاجْبُرْ بِهِ فَقْرَنا',0,1,1.7667,'و000',9),(119446,'وَاجْتَرَأَ','وَاجْتَرَأَ',0,0,0.7333,'و000',9),(119447,'وَاجْتَرَأَ عَلَيْكَ','وَاجْتَرَأَ عَلَيْكَ',0,1,1.6667,'و000',9),(119448,'وَاجْتَرَأَ عَلَيْكَ وَلَمْ','وَاجْتَرَأَ عَلَيْكَ وَلَمْ',0,1,1.9,'و000',9),(119449,'وَاجْعَلْ ثَوابي','وَاجْعَلْ ثَوابي',0,1,1.5333,'و000',9),(119450,'وَاجْعَلْ ثَوابي مِنْهُ','وَاجْعَلْ ثَوابي مِنْهُ',0,1,1.7667,'و000',9),(119451,'وَاجْعَلْ ثَوابَ','وَاجْعَلْ ثَوابَ',0,1,1.5333,'و000',9),(119452,'وَاجْعَلْ ثَوابَ مَجْلِسي','وَاجْعَلْ ثَوابَ مَجْلِسي',0,1,1.8333,'و000',9),(119453,'وَاجْعَلْ دُعائي','وَاجْعَلْ دُعائي',0,1,1.5333,'و000',9),(119454,'وَاجْعَلْ دُعائي فيهِ','وَاجْعَلْ دُعائي فيهِ',0,1,1.7,'و000',9),(119455,'وَاجْعَلْ ذلِكَ','وَاجْعَلْ ذلِكَ',0,1,1.5,'و000',9),(119456,'وَاجْعَلْ ذلِكَ في','وَاجْعَلْ ذلِكَ في',0,1,1.6,'و000',9),(119457,'وَاجْعَلْ رَغْبَتي','وَاجْعَلْ رَغْبَتي',0,1,1.6,'و000',9),(119458,'وَاجْعَلْ رَغْبَتي فيـما','وَاجْعَلْ رَغْبَتي فيـما',0,1,1.8,'و000',9),(119459,'وَاجْعَلْ عاقِبَةَ','وَاجْعَلْ عاقِبَةَ',0,1,1.6,'و000',9),(119460,'وَاجْعَلْ عاقِبَةَ اَمْري','وَاجْعَلْ عاقِبَةَ اَمْري',0,1,1.8333,'و000',9),(119461,'وَاجْعَلْ عَلَيَّ','وَاجْعَلْ عَلَيَّ',0,1,1.5667,'و000',9),(119462,'وَاجْعَلْ عَلَيَّ مِنْكَ','وَاجْعَلْ عَلَيَّ مِنْكَ',0,1,1.8,'و000',9),(119463,'وَاجْعَلْ لي','وَاجْعَلْ لي',0,1,1.4,'و000',13),(119464,'وَاجْعَلْ لي في','وَاجْعَلْ لي في',0,1,1.5,'و000',9),(119465,'وَاجْعَلْ لي مِنْ','وَاجْعَلْ لي مِنْ',0,1,1.5667,'و000',9),(119466,'وَاجْعَلْ لَهُ','وَاجْعَلْ لَهُ',0,1,1.4667,'و000',9),(119467,'وَاجْعَلْ لَهُ مِنْ','وَاجْعَلْ لَهُ مِنْ',0,1,1.6333,'و000',9),(119468,'وَاجْعَلْ مَنْ','وَاجْعَلْ مَنْ',0,1,1.4667,'و000',9),(119469,'وَاجْعَلْ مَنْ اَرادَني','وَاجْعَلْ مَنْ اَرادَني',0,1,1.7667,'و000',9),(119470,'وَاجْعَلْ مُحَمَّداً','وَاجْعَلْ مُحَمَّداً',0,1,1.6667,'و000',9),(119471,'وَاجْعَلْ مُحَمَّداً صَلَّى','وَاجْعَلْ مُحَمَّداً صَلَّى',0,1,1.9,'و000',9),(119472,'وَاجْعَلْني لَكَ','وَاجْعَلْني لَكَ',0,1,1.5333,'و000',9),(119473,'وَاجْعَلْني لَكَ مِنَ','وَاجْعَلْني لَكَ مِنَ',0,1,1.7,'و000',9),(119474,'وَاجْعَلْني مَعَهُمْ','وَاجْعَلْني مَعَهُمْ',0,1,1.6667,'و000',9),(119475,'وَاجْعَلْني مَعَهُمْ في','وَاجْعَلْني مَعَهُمْ في',0,1,1.7667,'و000',9),(119476,'وَاجْعَلْني مِمَّنْ اَطَلْتَ','وَاجْعَلْني مِمَّنْ اَطَلْتَ',0,1,1.9333,'و000',9),(119477,'وَاجْعَلْني مِنْ','وَاجْعَلْني مِنْ',0,1,1.5333,'و000',9),(119478,'وَاجْعَلْني مِنْ اَوْفَرِ','وَاجْعَلْني مِنْ اَوْفَرِ',0,1,1.8333,'و000',9),(119479,'وَاجْعَلْني مِنْ صالِحِ','وَاجْعَلْني مِنْ صالِحِ',0,1,1.7667,'و000',9),(119480,'وَاجْمَعْ','وَاجْمَعْ',0,0,0.6,'و000',9),(119481,'وَاجْمَعْ بَيْني','وَاجْمَعْ بَيْني',0,1,1.5333,'و000',9),(119482,'وَاجْمَعْ بَيْني وَبَيْنَ','وَاجْمَعْ بَيْني وَبَيْنَ',0,1,1.8333,'و000',9),(119483,'وَاحْرُسْني','وَاحْرُسْني',0,0,0.7333,'و000',9),(119484,'وَاحْرُسْني مِنْ','وَاحْرُسْني مِنْ',0,1,1.5333,'و000',9),(119485,'وَاحْرُسْني مِنْ حَيْثُ','وَاحْرُسْني مِنْ حَيْثُ',0,1,1.7667,'و000',9),(119486,'وَاحْفَظْني','وَاحْفَظْني',0,0,0.7333,'و000',13),(119487,'وَاحْفَظْني بِحِفْظِكَ','وَاحْفَظْني بِحِفْظِكَ',0,1,1.7333,'و000',9),(119488,'وَاحْفَظْني بِحِفْظِكَ وَاكْلأْني','وَاحْفَظْني بِحِفْظِكَ وَاكْلأْني',0,1,2,'و000',9),(119489,'وَاخْتِمْ','وَاخْتِمْ',0,0,0.6,'و000',9),(119490,'وَاخْتِمْ عَمَلي','وَاخْتِمْ عَمَلي',0,1,1.5333,'و000',9),(119491,'وَاخْتِمْ عَمَلي بِأَحْسَنِهِ','وَاخْتِمْ عَمَلي بِأَحْسَنِهِ',0,1,1.9667,'و000',9),(119492,'وَاخْتِمْ لي','وَاخْتِمْ لي',0,1,1.4,'و000',9),(119493,'وَاخْتِمْ لي بِخَيْرٍ','وَاخْتِمْ لي بِخَيْرٍ',0,1,1.7,'و000',9),(119494,'وَارْتُقْ','وَارْتُقْ',0,0,0.6,'و000',9),(119495,'وَارْتُقْ بِهِ','وَارْتُقْ بِهِ',0,1,1.4667,'و000',9),(119496,'وَارْتُقْ بِهِ فَتْقَنا','وَارْتُقْ بِهِ فَتْقَنا',0,1,1.7667,'و000',9),(119497,'وَارْحَمْ','وَارْحَمْ',0,0,0.6,'و000',9),(119498,'وَارْحَمْ في','وَارْحَمْ في',0,1,1.4,'و000',9),(119499,'وَارْحَمْ في ذلِكَ','وَارْحَمْ في ذلِكَ',0,1,1.6,'و000',9),(119500,'وَارْحَمْني','وَارْحَمْني',0,0,0.7333,'و000',9),(119501,'وَارْحَمْني رَحْمَةً','وَارْحَمْني رَحْمَةً',0,1,1.6667,'و000',9),(119502,'وَارْحَمْني رَحْمَةً لا','وَارْحَمْني رَحْمَةً لا',0,1,1.7667,'و000',9),(119503,'وَارْحَمْني صَريعاً','وَارْحَمْني صَريعاً',0,1,1.6333,'و000',9),(119504,'وَارْحَمْني صَريعاً عَلَى','وَارْحَمْني صَريعاً عَلَى',0,1,1.8333,'و000',9),(119505,'وَارْحَمْني لِضَعْفي','وَارْحَمْني لِضَعْفي',0,1,1.6667,'و000',9),(119506,'وَارْحَمْني لِضَعْفي سَيِّدي','وَارْحَمْني لِضَعْفي سَيِّدي',0,1,1.9333,'و000',9),(119507,'وَارْحَمْني وَعافِني','وَارْحَمْني وَعافِني',0,1,1.6667,'و000',9),(119508,'وَارْحَمْني وَعافِني يا','وَارْحَمْني وَعافِني يا',0,1,1.7667,'و000',9),(119509,'وَارْحَمْني يا','وَارْحَمْني يا',0,1,1.4667,'و000',9),(119510,'وَارْحَمْني يا فالِقَ','وَارْحَمْني يا فالِقَ',0,1,1.7,'و000',9),(119511,'وَارْحَمْهُما','وَارْحَمْهُما',0,0,0.8667,'و000',9),(119512,'وَارْحَمْهُما كَما','وَارْحَمْهُما كَما',0,1,1.6,'و000',9),(119513,'وَارْحَمْهُما كَما رَبَّياني','وَارْحَمْهُما كَما رَبَّياني',0,1,1.9333,'و000',9),(119514,'وَارْزُقْنا حَجَّ','وَارْزُقْنا حَجَّ',0,1,1.5667,'و000',9),(119515,'وَارْزُقْنا حَجَّ بَيْتِكَ','وَارْزُقْنا حَجَّ بَيْتِكَ',0,1,1.8667,'و000',9),(119516,'وَارْزُقْنا عَمَلاً','وَارْزُقْنا عَمَلاً',0,1,1.6333,'و000',9),(119517,'وَارْزُقْنا عَمَلاً بِطاعَتِكَ','وَارْزُقْنا عَمَلاً بِطاعَتِكَ',0,1,2,'و000',9),(119518,'وَارْزُقْنا في','وَارْزُقْنا في',0,1,1.4667,'و000',9),(119519,'وَارْزُقْنا في شَهْرِنا','وَارْزُقْنا في شَهْرِنا',0,1,1.7667,'و000',9),(119520,'وَارْزُقْنا قِيامَهُ','وَارْزُقْنا قِيامَهُ',0,1,1.6667,'و000',9),(119521,'وَارْزُقْنا قِيامَهُ وَصِيامَهُ','وَارْزُقْنا قِيامَهُ وَصِيامَهُ',0,1,2,'و000',9),(119522,'وَارْزُقْنا مِنْ','وَارْزُقْنا مِنْ',0,1,1.5333,'و000',9),(119523,'وَارْزُقْنا مِنْ مَواهِبِكَ','وَارْزُقْنا مِنْ مَواهِبِكَ',0,1,1.9,'و000',9),(119524,'وَارْزُقْني الْحَجَّ','وَارْزُقْني الْحَجَّ',0,1,1.6667,'و000',9),(119525,'وَارْزُقْني الْحَجَّ وَالْعُمْرَةَ','وَارْزُقْني الْحَجَّ وَالْعُمْرَةَ',0,1,2,'و000',9),(119526,'وَارْزُقْني الْيَقينَ','وَارْزُقْني الْيَقينَ',0,1,1.7,'و000',9),(119527,'وَارْزُقْني الْيَقينَ وُحسْنَ','وَارْزُقْني الْيَقينَ وُحسْنَ',0,1,1.9667,'و000',9),(119528,'وَارْزُقْني حَجَّ','وَارْزُقْني حَجَّ',0,1,1.5667,'و000',9),(119529,'وَارْزُقْني حَجَّ بَيْتِكَ','وَارْزُقْني حَجَّ بَيْتِكَ',0,1,1.8667,'و000',9),(119530,'وَارْزُقْني رِزْقاً','وَارْزُقْني رِزْقاً',0,1,1.6333,'و000',9),(119531,'وَارْزُقْني رِزْقاً واسِعاً','وَارْزُقْني رِزْقاً واسِعاً',0,1,1.9,'و000',9),(119532,'وَارْزُقْني فيها اَفْضَلَ','وَارْزُقْني فيها اَفْضَلَ',0,1,1.8333,'و000',9),(119533,'وَارْزُقْني مِنْ','وَارْزُقْني مِنْ',0,1,1.5333,'و000',9),(119534,'وَارْزُقْني مِنْ حَيْثُ','وَارْزُقْني مِنْ حَيْثُ',0,1,1.7667,'و000',9),(119535,'وَارْزُقْني مِنْ فَضْلِكَ','وَارْزُقْني مِنْ فَضْلِكَ',0,1,1.8333,'و000',9),(119536,'وَارْزُقْنِى','وَارْزُقْنِى',0,0,0.8,'و000',9),(119537,'وَارْزُقْنِى الْحَجَّ','وَارْزُقْنِى الْحَجَّ',0,1,1.7,'و000',9),(119538,'وَارْزُقْنِى الْحَجَّ وَالْعُمْرَةَ','وَارْزُقْنِى الْحَجَّ وَالْعُمْرَةَ',0,1,2,'و000',9),(119539,'وَارْفَعْ','وَارْفَعْ',0,0,0.6,'و000',9),(119540,'وَارْفَعْ دَرَجَتي','وَارْفَعْ دَرَجَتي',0,1,1.6,'و000',9),(119541,'وَارْفَعْ دَرَجَتي وَحُطَّ','وَارْفَعْ دَرَجَتي وَحُطَّ',0,1,1.8667,'و000',9),(119542,'وَاسْأَلُوا','وَاسْأَلُوا',0,0,0.7333,'و000',9),(119543,'وَاسْأَلُوا اللهَ','وَاسْأَلُوا اللهَ',0,1,1.5667,'و000',9),(119544,'وَاسْأَلُوا اللهَ مِنْ','وَاسْأَلُوا اللهَ مِنْ',0,1,1.7333,'و000',9),(119545,'وَاسْتَجارَ','وَاسْتَجارَ',0,0,0.7333,'و000',9),(119546,'وَاسْتَجارَ بِكَرَمِكَ','وَاسْتَجارَ بِكَرَمِكَ',0,1,1.7333,'و000',9),(119547,'وَاسْتَجارَ بِكَرَمِكَ وَاَلِفَ','وَاسْتَجارَ بِكَرَمِكَ وَاَلِفَ',0,1,2,'و000',9),(119548,'وَاسْتَجِبْ','وَاسْتَجِبْ',0,0,0.7333,'و000',9),(119549,'وَاسْتَجِبْ بِهِ','وَاسْتَجِبْ بِهِ',0,1,1.5333,'و000',9),(119550,'وَاسْتَجِبْ بِهِ دَعْوَتَنا','وَاسْتَجِبْ بِهِ دَعْوَتَنا',0,1,1.9,'و000',9),(119551,'وَاسْتَجِبْ فيهِ','وَاسْتَجِبْ فيهِ',0,1,1.5333,'و000',9),(119552,'وَاسْتَجِبْ فيهِ دُعائي','وَاسْتَجِبْ فيهِ دُعائي',0,1,1.7667,'و000',9),(119553,'وَاسْتَعْمِلْني','وَاسْتَعْمِلْني',0,0,1,'و000',9),(119554,'وَاسْتَعْمِلْني بِطاعَتِكَ','وَاسْتَعْمِلْني بِطاعَتِكَ',0,1,1.8667,'و000',9),(119555,'وَاسْتَعْمِلْني بِطاعَتِكَ وَطاعَةِ','وَاسْتَعْمِلْني بِطاعَتِكَ وَطاعَةِ',0,1,2,'و000',9),(119556,'وَاسْتُرْ','وَاسْتُرْ',0,0,0.6,'و000',9),(119557,'وَاسْتُرْ عَلَيَّ','وَاسْتُرْ عَلَيَّ',0,1,1.5667,'و000',9),(119558,'وَاسْتُرْ عَلَيَّ وَعَلى','وَاسْتُرْ عَلَيَّ وَعَلى',0,1,1.8,'و000',9),(119559,'وَاسْتِكْمالَ','وَاسْتِكْمالَ',0,0,0.8667,'و000',9),(119560,'وَاسْتِكْمالَ ما','وَاسْتِكْمالَ ما',0,1,1.5333,'و000',9),(119561,'وَاسْتِكْمالَ ما يُرْضيكَ','وَاسْتِكْمالَ ما يُرْضيكَ',0,1,1.8333,'و000',9),(119562,'وَاشْعَبْ','وَاشْعَبْ',0,0,0.6,'و000',9),(119563,'وَاشْعَبْ بِهِ','وَاشْعَبْ بِهِ',0,1,1.4667,'و000',9),(119564,'وَاشْعَبْ بِهِ صَدْعَنا','وَاشْعَبْ بِهِ صَدْعَنا',0,1,1.7667,'و000',9),(119565,'وَاصْرِفْ عَنّي','وَاصْرِفْ عَنّي',0,1,1.5,'و000',9),(119566,'وَاصْرِفْ عَنّي فيهِ','وَاصْرِفْ عَنّي فيهِ',0,1,1.6667,'و000',9),(119567,'وَاصْرِفْ عَنّي ما','وَاصْرِفْ عَنّي ما',0,1,1.6,'و000',9),(119568,'وَاصْرِفْ عَنّي يا','وَاصْرِفْ عَنّي يا',0,1,1.6,'و000',9),(119569,'وَاعْصِمْني','وَاعْصِمْني',0,0,0.7333,'و000',9),(119570,'وَاعْصِمْني فيـما','وَاعْصِمْني فيـما',0,1,1.5667,'و000',9),(119571,'وَاعْصِمْني فيـما بَقِيَ','وَاعْصِمْني فيـما بَقِيَ',0,1,1.8,'و000',9),(119572,'وَاعْفُ','وَاعْفُ',0,0,0.4667,'و000',13),(119573,'وَاعْفُ عَنّي','وَاعْفُ عَنّي',0,1,1.4333,'و000',13),(119574,'وَاعْفُ عَنّي وَاغْفِرْ','وَاعْفُ عَنّي وَاغْفِرْ',0,1,1.7667,'و000',9),(119575,'وَاعْفُ عَنِّي','وَاعْفُ عَنِّي',0,1,1.4667,'و000',9),(119576,'وَاعْفُ عَنِّي الْكَثيرَ','وَاعْفُ عَنِّي الْكَثيرَ',0,1,1.8,'و000',9),(119577,'وَاعْفُ عَنْ','وَاعْفُ عَنْ',0,1,1.4,'و000',9),(119578,'وَاعْفُ عَنْ تَوْبيخي','وَاعْفُ عَنْ تَوْبيخي',0,1,1.7,'و000',9),(119579,'وَاعْفُ عَنْ ظُلْمي','وَاعْفُ عَنْ ظُلْمي',0,1,1.6333,'و000',9),(119580,'وَاغْفِرْ لي','وَاغْفِرْ لي',0,1,1.4,'و000',9),(119581,'وَاغْفِرْ لي تِلْكَ','وَاغْفِرْ لي تِلْكَ',0,1,1.6333,'و000',9),(119582,'وَاغْفِرْ لي ذُنُوبي','وَاغْفِرْ لي ذُنُوبي',0,1,1.6667,'و000',9),(119583,'وَاغْفِرْ لي كُلَّ','وَاغْفِرْ لي كُلَّ',0,1,1.6,'و000',9),(119584,'وَاغْفِرْ لي ما','وَاغْفِرْ لي ما',0,1,1.5,'و000',9),(119585,'وَاغْفِرْ لَنا مُتَعوِّذينَ','وَاغْفِرْ لَنا مُتَعوِّذينَ',0,1,1.9,'و000',9),(119586,'وَافْتَحْ','وَافْتَحْ',0,0,0.6,'و000',9),(119587,'وَافْتَحْ لي','وَافْتَحْ لي',0,1,1.4,'و000',9),(119588,'وَافْتَحْ لي خَزائِنَ','وَافْتَحْ لي خَزائِنَ',0,1,1.7,'و000',9),(119589,'وَافْتَرَضْتَ','وَافْتَرَضْتَ',0,0,0.8667,'و000',9),(119590,'وَافْتَرَضْتَ على','وَافْتَرَضْتَ على',0,1,1.5667,'و000',9),(119591,'وَافْتَرَضْتَ على عِبادِكَ','وَافْتَرَضْتَ على عِبادِكَ',0,1,1.8667,'و000',9),(119592,'وَافْتَرَضْتَ عَلى','وَافْتَرَضْتَ عَلى',0,1,1.6,'و000',9),(119593,'وَافْتَرَضْتَ عَلى عِبادِكَ','وَافْتَرَضْتَ عَلى عِبادِكَ',0,1,1.9,'و000',9),(119594,'وَاقْبَلْ مِنّي','وَاقْبَلْ مِنّي',0,1,1.5,'و000',9),(119595,'وَاقْبَلْ مِنّي ما','وَاقْبَلْ مِنّي ما',0,1,1.6,'و000',9),(119596,'وَاقْسِمْ لي فيهِ','وَاقْسِمْ لي فيهِ',0,1,1.5667,'و000',9),(119597,'وَاقْضِ','وَاقْضِ',0,0,0.4667,'و000',13),(119598,'وَاقْضِ عَنّي','وَاقْضِ عَنّي',0,1,1.4333,'و000',9),(119599,'وَاقْضِ عَنّي دَيْني','وَاقْضِ عَنّي دَيْني',0,1,1.6667,'و000',9),(119600,'وَاقْضِ عَنِّيَ','وَاقْضِ عَنِّيَ',0,1,1.5,'و000',9),(119601,'وَاقْضِ عَنِّيَ الدَّيْنَ','وَاقْضِ عَنِّيَ الدَّيْنَ',0,1,1.8333,'و000',9),(119602,'وَاقْضِ لي','وَاقْضِ لي',0,1,1.3333,'و000',13),(119603,'وَاقْضِ لي بِالْحُسْنى','وَاقْضِ لي بِالْحُسْنى',0,1,1.7333,'و000',9),(119604,'وَاقْضِ لي جَميعَ','وَاقْضِ لي جَميعَ',0,1,1.5667,'و000',9),(119605,'وَاقْطَعْ','وَاقْطَعْ',0,0,0.6,'و000',9),(119606,'وَاقْطَعْ رَجائي','وَاقْطَعْ رَجائي',0,1,1.5333,'و000',9),(119607,'وَاقْطَعْ رَجائي عَمَّنْ','وَاقْطَعْ رَجائي عَمَّنْ',0,1,1.8,'و000',9),(119608,'وَاكْفِني','وَاكْفِني',0,0,0.6,'و000',9),(119609,'وَاكْفِني الْمُهِمَّ','وَاكْفِني الْمُهِمَّ',0,1,1.6667,'و000',9),(119610,'وَاكْفِني الْمُهِمَّ كُلَّهُ','وَاكْفِني الْمُهِمَّ كُلَّهُ',0,1,1.9333,'و000',9),(119611,'وَاكْفِني شَرَّ','وَاكْفِني شَرَّ',0,1,1.5,'و000',9),(119612,'وَاكْفِني شَرَّ الشَّيْطانِ','وَاكْفِني شَرَّ الشَّيْطانِ',0,1,1.9,'و000',9),(119613,'وَاكْفِني فيهِ','وَاكْفِني فيهِ',0,1,1.4667,'و000',9),(119614,'وَاكْفِني فيهِ ما','وَاكْفِني فيهِ ما',0,1,1.5667,'و000',9),(119615,'وَاكْفِني ما','وَاكْفِني ما',0,1,1.4,'و000',9),(119616,'وَاكْفِني ما اَهَمَّني','وَاكْفِني ما اَهَمَّني',0,1,1.7333,'و000',9),(119617,'وَاكْلأْني','وَاكْلأْني',0,0,0.6667,'و000',9),(119618,'وَاكْلأْني بِكِلائَتِكَ','وَاكْلأْني بِكِلائَتِكَ',0,1,1.7667,'و000',9),(119619,'وَاكْلأْني بِكِلائَتِكَ وَارْزُقْني','وَاكْلأْني بِكِلائَتِكَ وَارْزُقْني',0,1,2,'و000',9),(119620,'وَالآخِرينَ وَعَلى','وَالآخِرينَ وَعَلى',0,1,1.6,'و000',9),(119621,'وَالآخِرينَ وَعَلى اَحَدٍ','وَالآخِرينَ وَعَلى اَحَدٍ',0,1,1.8333,'و000',9),(119622,'وَالآخِرينَ يَوْمَ','وَالآخِرينَ يَوْمَ',0,1,1.6,'و000',9),(119623,'وَالآخِرينَ يَوْمَ الْقِيامَةِ','وَالآخِرينَ يَوْمَ الْقِيامَةِ',0,1,2,'و000',9),(119624,'وَالآخِرَةِ آمالَنا','وَالآخِرَةِ آمالَنا',0,1,1.6333,'و000',9),(119625,'وَالآخِرَةِ آمالَنا وَاَعْطِنا','وَالآخِرَةِ آمالَنا وَاَعْطِنا',0,1,2,'و000',9),(119626,'وَالآخِرَةِ اَللّـهُمَّ','وَالآخِرَةِ اَللّـهُمَّ',0,1,1.7667,'و000',9),(119627,'وَالآخِرَةِ اَللّـهُمَّ اِنّي','وَالآخِرَةِ اَللّـهُمَّ اِنّي',0,1,1.9667,'و000',9),(119628,'وَالآخِرَةِ اَللّـهُمَّ رَبَّ','وَالآخِرَةِ اَللّـهُمَّ رَبَّ',0,1,1.9667,'و000',9),(119629,'وَالآخِرَةِ اَللّـهُمَّ صَلّ','وَالآخِرَةِ اَللّـهُمَّ صَلّ',0,1,1.9333,'و000',9),(119630,'وَالآخِرَةِ اَللّـهُمَّ ما','وَالآخِرَةِ اَللّـهُمَّ ما',0,1,1.8667,'و000',9),(119631,'وَالآخِرَةِ فَاِنَّ','وَالآخِرَةِ فَاِنَّ',0,1,1.6333,'و000',9),(119632,'وَالآخِرَةِ فَاِنَّ ذلِكَ','وَالآخِرَةِ فَاِنَّ ذلِكَ',0,1,1.8333,'و000',9),(119633,'وَالآخِرَةِ فَكُنْ','وَالآخِرَةِ فَكُنْ',0,1,1.6,'و000',9),(119634,'وَالآخِرَةِ فَكُنْ لي','وَالآخِرَةِ فَكُنْ لي',0,1,1.7,'و000',9),(119635,'وَالآخِرَةِ وَاجْعَلْ','وَالآخِرَةِ وَاجْعَلْ',0,1,1.7,'و000',9),(119636,'وَالآخِرَةِ وَاجْعَلْ عاقِبَةَ','وَالآخِرَةِ وَاجْعَلْ عاقِبَةَ',0,1,2,'و000',9),(119637,'وَالآخِرَةِ وَارْزُقْني','وَالآخِرَةِ وَارْزُقْني',0,1,1.7667,'و000',9),(119638,'وَالآخِرَةِ وَارْزُقْني مِنْ','وَالآخِرَةِ وَارْزُقْني مِنْ',0,1,1.9333,'و000',9),(119639,'وَالآخِرُونَ','وَالآخِرُونَ',0,0,0.8,'و000',9),(119640,'وَالآخِرُونَ عَلى','وَالآخِرُونَ عَلى',0,1,1.5667,'و000',9),(119641,'وَالآخِرُونَ عَلى مُحَمَّدٍ','وَالآخِرُونَ عَلى مُحَمَّدٍ',0,1,1.9,'و000',9),(119642,'وَالآخِرِينَ','وَالآخِرِينَ',0,0,0.8,'و000',9),(119643,'وَالآخِرِينَ اَللّـهُمَّ','وَالآخِرِينَ اَللّـهُمَّ',0,1,1.8,'و000',9),(119644,'وَالآخِرِينَ اَللّـهُمَّ أَعْطِ','وَالآخِرِينَ اَللّـهُمَّ أَعْطِ',0,1,2,'و000',9),(119645,'وَالآلاءُ اَسْأَلُكَ بِاسْمِكَ','وَالآلاءُ اَسْأَلُكَ بِاسْمِكَ',0,1,2,'و000',9),(119646,'وَالآمالِ','وَالآمالِ',0,0,0.6,'و000',9),(119647,'وَالآمالِ عُمْري','وَالآمالِ عُمْري',0,1,1.5333,'و000',9),(119648,'وَالآمالِ عُمْري وَقَدْ','وَالآمالِ عُمْري وَقَدْ',0,1,1.7667,'و000',9),(119649,'وَالآمِنُ','وَالآمِنُ',0,0,0.6,'و000',9),(119650,'وَالأَئِمَّةِ','وَالأَئِمَّةِ',0,0,0.8667,'و000',9),(119651,'وَالأَئِمَّةِ عَلَيْهِمُ','وَالأَئِمَّةِ عَلَيْهِمُ',0,1,1.8,'و000',9),(119652,'وَالأَئِمَّةِ عَلَيْهِمُ السَّلامُ','وَالأَئِمَّةِ عَلَيْهِمُ السَّلامُ',0,1,2,'و000',9),(119653,'وَالأَرَضينَ','وَالأَرَضينَ',0,0,0.8,'و000',9),(119654,'وَالأَرَضينَ سُبْحـانَ','وَالأَرَضينَ سُبْحـانَ',0,1,1.7333,'و000',9),(119655,'وَالأَرَضينَ سُبْحـانَ الرَّبِّ','وَالأَرَضينَ سُبْحـانَ الرَّبِّ',0,1,2,'و000',9),(119656,'وَالأَمْرَ','وَالأَمْرَ',0,0,0.6667,'و000',9),(119657,'وَالأَمْرَ اِلَيْكَ','وَالأَمْرَ اِلَيْكَ',0,1,1.6333,'و000',9),(119658,'وَالأَمْرَ اِلَيْكَ تَبارَكْتَ','وَالأَمْرَ اِلَيْكَ تَبارَكْتَ',0,1,2,'و000',9),(119659,'وَالأَمْرُ','وَالأَمْرُ',0,0,0.6667,'و000',9),(119660,'وَالأَمْرُ تَبارَكَ','وَالأَمْرُ تَبارَكَ',0,1,1.6333,'و000',9),(119661,'وَالأَمْرُ تَبارَكَ اللهُ','وَالأَمْرُ تَبارَكَ اللهُ',0,1,1.8333,'و000',9),(119662,'وَالأَمْنَ','وَالأَمْنَ',0,0,0.6667,'و000',9),(119663,'وَالأَمْنَ فِي','وَالأَمْنَ فِي',0,1,1.4667,'و000',9),(119664,'وَالأَمْنَ فِي الْوَطَنِ','وَالأَمْنَ فِي الْوَطَنِ',0,1,1.8,'و000',9),(119665,'وَالأَمْواتِ','وَالأَمْواتِ',0,0,0.8,'و000',9),(119666,'وَالأَمْواتِ وَتابِعْ','وَالأَمْواتِ وَتابِعْ',0,1,1.7,'و000',9),(119667,'وَالأَمْواتِ وَتابِعْ بَيْنَنا','وَالأَمْواتِ وَتابِعْ بَيْنَنا',0,1,2,'و000',9),(119668,'وَالإكْرامِ','وَالإكْرامِ',0,0,0.7333,'و000',9),(119669,'وَالإكْرامِ اَللّـهُمَّ','وَالإكْرامِ اَللّـهُمَّ',0,1,1.7667,'و000',9),(119670,'وَالإكْرامِ اَللّـهُمَّ اِنَّ','وَالإكْرامِ اَللّـهُمَّ اِنَّ',0,1,1.9667,'و000',9),(119671,'وَالإِحْسانِ','وَالإِحْسانِ',0,0,0.8,'و000',9),(119672,'وَالإِحْسانِ اِلَىَّ','وَالإِحْسانِ اِلَىَّ',0,1,1.6667,'و000',9),(119673,'وَالإِحْسانِ اِلَىَّ وَالتَّفَضُّلِ','وَالإِحْسانِ اِلَىَّ وَالتَّفَضُّلِ',0,1,2,'و000',9),(119674,'وَالإِكْرامِ','وَالإِكْرامِ',0,0,0.8,'و000',9),(119675,'وَالإِكْرامِ وَالْفَضْلِ','وَالإِكْرامِ وَالْفَضْلِ',0,1,1.8,'و000',9),(119676,'وَالإِكْرامِ وَالْفَضْلِ وَالإِنْعامِ','وَالإِكْرامِ وَالْفَضْلِ وَالإِنْعامِ',0,1,2,'و000',9),(119677,'وَالإِنْعامِ','وَالإِنْعامِ',0,0,0.8,'و000',9),(119678,'وَالإِنْعامِ الَّذي','وَالإِنْعامِ الَّذي',0,1,1.6333,'و000',9),(119679,'وَالإِنْعامِ الَّذي بَعُدَ','وَالإِنْعامِ الَّذي بَعُدَ',0,1,1.8667,'و000',9),(119680,'وَالاجْتِهادَ','وَالاجْتِهادَ',0,0,0.8667,'و000',9),(119681,'وَالاجْتِهادَ والْقُوَّةَ','وَالاجْتِهادَ والْقُوَّةَ',0,1,1.8333,'و000',9),(119682,'وَالاجْتِهادَ والْقُوَّةَ وَالنَّشاطَ','وَالاجْتِهادَ والْقُوَّةَ وَالنَّشاطَ',0,1,2,'و000',9),(119683,'وَالاجْتِهادَ وَالْقُوَّةَ','وَالاجْتِهادَ وَالْقُوَّةَ',0,1,1.8667,'و000',9),(119684,'وَالاجْتِهادَ وَالْقُوَّةَ والنَّشاطَ','وَالاجْتِهادَ وَالْقُوَّةَ والنَّشاطَ',0,1,2,'و000',9),(119685,'وَالاَحْزانَ','وَالاَحْزانَ',0,0,0.8,'و000',9),(119686,'وَالاَحْزانَ وَالاَعْراضَ','وَالاَحْزانَ وَالاَعْراضَ',0,1,1.8333,'و000',9),(119687,'وَالاَحْزانَ وَالاَعْراضَ وَالاَمْراضَ','وَالاَحْزانَ وَالاَعْراضَ وَالاَمْراضَ',0,1,2,'و000',9),(119688,'وَالاَرْضَ','وَالاَرْضَ',0,0,0.6667,'و000',9),(119689,'وَالاَرْضَ وَلا','وَالاَرْضَ وَلا',0,1,1.5,'و000',9),(119690,'وَالاَرْضَ وَلا يَؤُودُهُ','وَالاَرْضَ وَلا يَؤُودُهُ',0,1,1.8333,'و000',9),(119691,'وَالاَرْضِ','وَالاَرْضِ',0,0,0.6667,'و000',9),(119692,'وَالاَرْضِ جاعِلِ','وَالاَرْضِ جاعِلِ',0,1,1.5667,'و000',9),(119693,'وَالاَرْضِ جاعِلِ الْمَلائِكَةِ','وَالاَرْضِ جاعِلِ الْمَلائِكَةِ',0,1,2,'و000',9),(119694,'وَالاَسْقامَ','وَالاَسْقامَ',0,0,0.8,'و000',9),(119695,'وَالاَسْقامَ وَالْهُمُومَ','وَالاَسْقامَ وَالْهُمُومَ',0,1,1.8333,'و000',9),(119696,'وَالاَسْقامَ وَالْهُمُومَ وَالاَحْزانَ','وَالاَسْقامَ وَالْهُمُومَ وَالاَحْزانَ',0,1,2,'و000',9),(119697,'وَالاَعْراضَ','وَالاَعْراضَ',0,0,0.8,'و000',9),(119698,'وَالاَعْراضَ وَالاَمْراضَ','وَالاَعْراضَ وَالاَمْراضَ',0,1,1.8333,'و000',9),(119699,'وَالاَعْراضَ وَالاَمْراضَ وَالْخَطايا','وَالاَعْراضَ وَالاَمْراضَ وَالْخَطايا',0,1,2,'و000',9),(119700,'وَالاَمْراضَ','وَالاَمْراضَ',0,0,0.8,'و000',9),(119701,'وَالاَمْراضَ وَالْخَطايا','وَالاَمْراضَ وَالْخَطايا',0,1,1.8,'و000',9),(119702,'وَالاَمْراضَ وَالْخَطايا وَالذُّنُوبَ','وَالاَمْراضَ وَالْخَطايا وَالذُّنُوبَ',0,1,2,'و000',9),(119703,'وَالاِجابَةِ','وَالاِجابَةِ',0,0,0.8,'و000',9),(119704,'وَالاِجابَةِ وَالْعَفْوِ','وَالاِجابَةِ وَالْعَفْوِ',0,1,1.8,'و000',9),(119705,'وَالاِجابَةِ وَالْعَفْوِ وَالْمَغْفِرَةِ','وَالاِجابَةِ وَالْعَفْوِ وَالْمَغْفِرَةِ',0,1,2,'و000',9),(119706,'وَالاِسْتَبْرَقِ','وَالاِسْتَبْرَقِ',0,0,1,'و000',9),(119707,'وَالاِسْتَبْرَقِ فَاَلْبِسْنا','وَالاِسْتَبْرَقِ فَاَلْبِسْنا',0,1,1.9667,'و000',9),(119708,'وَالاِسْتَبْرَقِ فَاَلْبِسْنا وَلَيْلَةَ','وَالاِسْتَبْرَقِ فَاَلْبِسْنا وَلَيْلَةَ',0,1,2,'و000',9),(119709,'وَالاِسْتِعانَةَ','وَالاِسْتِعانَةَ',0,0,1,'و000',9),(119710,'وَالاِسْتِعانَةَ بِفَضْلِكَ','وَالاِسْتِعانَةَ بِفَضْلِكَ',0,1,1.9,'و000',9),(119711,'وَالاِسْتِعانَةَ بِفَضْلِكَ لِمَنْ','وَالاِسْتِعانَةَ بِفَضْلِكَ لِمَنْ',0,1,2,'و000',9),(119712,'وَالاِغْتِباطَ','وَالاِغْتِباطَ',0,0,0.9333,'و000',9),(119713,'وَالاِغْتِباطَ يَومَ','وَالاِغْتِباطَ يَومَ',0,1,1.6667,'و000',9),(119714,'وَالاِغْتِباطَ يَومَ الْحَسْرَةِ','وَالاِغْتِباطَ يَومَ الْحَسْرَةِ',0,1,2,'و000',9),(119715,'وَالاِكْرامِ allah\'ım','وَالاِكْرامِ allah',0,1,1.7,'و450',9),(119716,'وَالاِكْرامِ allah\'ım ey','وَالاِكْرامِ allah ey',0,1,1.8,'و450',9),(119717,'وَالاِكْرامِ حَبِّبْ','وَالاِكْرامِ حَبِّبْ',0,1,1.6667,'و000',9),(119718,'وَالاِكْرامِ حَبِّبْ اِلَيَّ','وَالاِكْرامِ حَبِّبْ اِلَيَّ',0,1,1.9333,'و000',9),(119719,'وَالاَْبْصارُ','وَالاَْبْصارُ',0,0,0.8667,'و000',9),(119720,'وَالاَْبْصارُ وَالْبُشْرى','وَالاَْبْصارُ وَالْبُشْرى',0,1,1.8333,'و000',9),(119721,'وَالاَْبْصارُ وَالْبُشْرى عِنْدَ','وَالاَْبْصارُ وَالْبُشْرى عِنْدَ',0,1,2,'و000',9),(119722,'وَالتَّرْكِ','وَالتَّرْكِ',0,0,0.7333,'و000',9),(119723,'وَالتَّرْكِ لِما','وَالتَّرْكِ لِما',0,1,1.5333,'و000',9),(119724,'وَالتَّرْكِ لِما كَرِهْتَ','وَالتَّرْكِ لِما كَرِهْتَ',0,1,1.8333,'و000',9),(119725,'وَالتَّضَرُّعَ','وَالتَّضَرُّعَ',0,0,0.9333,'و000',9),(119726,'وَالتَّضَرُّعَ والْخُشُوعَ','وَالتَّضَرُّعَ والْخُشُوعَ',0,1,1.8667,'و000',9),(119727,'وَالتَّضَرُّعَ والْخُشُوعَ وَالرِّقَّةَ','وَالتَّضَرُّعَ والْخُشُوعَ وَالرِّقَّةَ',0,1,2,'و000',9),(119728,'وَالتَّعَبَ','وَالتَّعَبَ',0,0,0.7333,'و000',9),(119729,'وَالتَّعَبَ وَالْعِناءَ','وَالتَّعَبَ وَالْعِناءَ',0,1,1.7667,'و000',9),(119730,'وَالتَّعَبَ وَالْعِناءَ اِنَّكَ','وَالتَّعَبَ وَالْعِناءَ اِنَّكَ',0,1,2,'و000',9),(119731,'وَالتَّفَضُّلُ','وَالتَّفَضُّلُ',0,0,0.9333,'و000',9),(119732,'وَالتَّفَضُّلُ عَليَّ','وَالتَّفَضُّلُ عَليَّ',0,1,1.7,'و000',9),(119733,'وَالتَّفَضُّلُ عَليَّ ارْحَمْ','وَالتَّفَضُّلُ عَليَّ ارْحَمْ',0,1,1.9667,'و000',9),(119734,'وَالتَّفَضُّلِ','وَالتَّفَضُّلِ',0,0,0.9333,'و000',9),(119735,'وَالتَّفَضُّلِ عَلَيَّ','وَالتَّفَضُّلِ عَلَيَّ',0,1,1.7333,'و000',9),(119736,'وَالتَّفَضُّلِ عَلَيَّ بِجُودِكَ','وَالتَّفَضُّلِ عَلَيَّ بِجُودِكَ',0,1,2,'و000',9),(119737,'وَالتَّوَكُّلَ','وَالتَّوَكُّلَ',0,0,0.9333,'و000',9),(119738,'وَالتَّوَكُّلَ عَلَيْكَ','وَالتَّوَكُّلَ عَلَيْكَ',0,1,1.7667,'و000',9),(119739,'وَالتَّوَكُّلَ عَلَيْكَ وَالثِّقَةَ','وَالتَّوَكُّلَ عَلَيْكَ وَالثِّقَةَ',0,1,2,'و000',9),(119740,'وَالثِّقَةَ','وَالثِّقَةَ',0,0,0.7333,'و000',9),(119741,'وَالثِّقَةَ بِكَ','وَالثِّقَةَ بِكَ',0,1,1.5333,'و000',9),(119742,'وَالثِّقَةَ بِكَ وَالْوَرَعَ','وَالثِّقَةَ بِكَ وَالْوَرَعَ',0,1,1.9333,'و000',9),(119743,'وَالدّائِمُ','وَالدّائِمُ',0,0,0.7333,'و000',9),(119744,'وَالدّائِمُ غَيْرُ','وَالدّائِمُ غَيْرُ',0,1,1.6,'و000',9),(119745,'وَالدّائِمُ غَيْرُ الْغافِلِ','وَالدّائِمُ غَيْرُ الْغافِلِ',0,1,1.9333,'و000',9),(119746,'وَالدُّنْيا','وَالدُّنْيا',0,0,0.7333,'و000',9),(119747,'وَالدُّنْيا allah\'ım','وَالدُّنْيا allah',0,1,1.6667,'و450',9),(119748,'وَالدُّنْيا allah\'ım işte','وَالدُّنْيا allah işte',0,1,1.8333,'و453',9),(119749,'وَالذَّليلُ','وَالذَّليلُ',0,0,0.7333,'و000',9),(119750,'وَالذَّليلُ الَّذي','وَالذَّليلُ الَّذي',0,1,1.6,'و000',9),(119751,'وَالذَّليلُ الَّذي اَعْزَزْتَهُ','وَالذَّليلُ الَّذي اَعْزَزْتَهُ',0,1,2,'و000',9),(119752,'وَالذُّنُوبَ','وَالذُّنُوبَ',0,0,0.8,'و000',9),(119753,'وَالذُّنُوبَ وَاصْرِفْ','وَالذُّنُوبَ وَاصْرِفْ',0,1,1.7333,'و000',9),(119754,'وَالذُّنُوبَ وَاصْرِفْ عَنّي','وَالذُّنُوبَ وَاصْرِفْ عَنّي',0,1,1.9333,'و000',9),(119755,'وَالرَّجاءَ','وَالرَّجاءَ',0,0,0.7333,'و000',9),(119756,'وَالرَّجاءَ لَكَ','وَالرَّجاءَ لَكَ',0,1,1.5333,'و000',9),(119757,'وَالرَّجاءَ لَكَ وَالتَّوَكُّلَ','وَالرَّجاءَ لَكَ وَالتَّوَكُّلَ',0,1,2,'و000',9),(119758,'وَالرَّحْمَةِ','وَالرَّحْمَةِ',0,0,0.8667,'و000',9),(119759,'وَالرَّحْمَةِ الْواسِعَةِ','وَالرَّحْمَةِ الْواسِعَةِ',0,1,1.8333,'و000',9),(119760,'وَالرَّحْمَةِ الْواسِعَةِ اَفَتَراكَ','وَالرَّحْمَةِ الْواسِعَةِ اَفَتَراكَ',0,1,2,'و000',9),(119761,'وَالرَّحْمَةِ فَالأَمْرُ','وَالرَّحْمَةِ فَالأَمْرُ',0,1,1.8,'و000',9),(119762,'وَالرَّحْمَةِ فَالأَمْرُ لَكَ','وَالرَّحْمَةِ فَالأَمْرُ لَكَ',0,1,1.9667,'و000',9),(119763,'وَالرَّحْمَةِ وَاَشَدُّ','وَالرَّحْمَةِ وَاَشَدُّ',0,1,1.7667,'و000',9),(119764,'وَالرَّحْمَةِ وَاَشَدُّ الْمُعاقِبينَ','وَالرَّحْمَةِ وَاَشَدُّ الْمُعاقِبينَ',0,1,2,'و000',9),(119765,'وَالرَّحْمَةِ وَهذا','وَالرَّحْمَةِ وَهذا',0,1,1.6333,'و000',9),(119766,'وَالرَّحْمَةِ وَهذا شَهْرُ','وَالرَّحْمَةِ وَهذا شَهْرُ',0,1,1.8667,'و000',9),(119767,'وَالرَّغْبَةَ والرَّهْبَةَ','وَالرَّغْبَةَ والرَّهْبَةَ',0,1,1.8667,'و000',9),(119768,'وَالرَّغْبَةَ والرَّهْبَةَ وَالتَّضَرُّعَ','وَالرَّغْبَةَ والرَّهْبَةَ وَالتَّضَرُّعَ',0,1,2,'و000',9),(119769,'وَالرُّوحُ','وَالرُّوحُ',0,0,0.6667,'و000',9),(119770,'وَالرُّوحُ فيها','وَالرُّوحُ فيها',0,1,1.5,'و000',9),(119771,'وَالرُّوحُ فيها فَاَخِّرْني','وَالرُّوحُ فيها فَاَخِّرْني',0,1,1.9,'و000',9),(119772,'وَالرُّوحِ','وَالرُّوحِ',0,0,0.6667,'و000',9),(119773,'وَالرُّوحِ الاَمينِ','وَالرُّوحِ الاَمينِ',0,1,1.6333,'و000',9),(119774,'وَالرُّوحِ الاَمينِ وَحَمَلَةِ','وَالرُّوحِ الاَمينِ وَحَمَلَةِ',0,1,2,'و000',9),(119775,'وَالرُّوحِ فيها','وَالرُّوحِ فيها',0,1,1.5,'و000',9),(119776,'وَالرُّوحِ فيها اَنْ','وَالرُّوحِ فيها اَنْ',0,1,1.6667,'و000',9),(119777,'وَالرِّضا','وَالرِّضا',0,0,0.6,'و000',9),(119778,'وَالرِّضا بِقَضائِكَ','وَالرِّضا بِقَضائِكَ',0,1,1.6667,'و000',9),(119779,'وَالرِّضا بِقَضائِكَ عِوَضاً','وَالرِّضا بِقَضائِكَ عِوَضاً',0,1,1.9333,'و000',9),(119780,'وَالرِّعايَةِ','وَالرِّعايَةِ',0,0,0.8667,'و000',9),(119781,'وَالرِّعايَةِ لِحَقِّكَ','وَالرِّعايَةِ لِحَقِّكَ',0,1,1.7667,'و000',9),(119782,'وَالرِّعايَةِ لِحَقِّكَ وَالْوَفاءِ','وَالرِّعايَةِ لِحَقِّكَ وَالْوَفاءِ',0,1,2,'و000',9),(119783,'وَالرِّفْعَةِ','وَالرِّفْعَةِ',0,0,0.8667,'و000',9),(119784,'وَالرِّفْعَةِ وَالشَّفاعَةِ','وَالرِّفْعَةِ وَالشَّفاعَةِ',0,1,1.9,'و000',9),(119785,'وَالرِّفْعَةِ وَالشَّفاعَةِ عِنْدَكَ','وَالرِّفْعَةِ وَالشَّفاعَةِ عِنْدَكَ',0,1,2,'و000',9),(119786,'وَالرِّقَّةَ','وَالرِّقَّةَ',0,0,0.8,'و000',9),(119787,'وَالرِّقَّةَ والنِّيَّةَ','وَالرِّقَّةَ والنِّيَّةَ',0,1,1.8,'و000',9),(119788,'وَالرِّقَّةَ والنِّيَّةَ الصّادِقَهَ','وَالرِّقَّةَ والنِّيَّةَ الصّادِقَهَ',0,1,2,'و000',9),(119789,'وَالسّائِلُ','وَالسّائِلُ',0,0,0.7333,'و000',9),(119790,'وَالسّائِلُ الَّذي','وَالسّائِلُ الَّذي',0,1,1.6,'و000',9),(119791,'وَالسّائِلُ الَّذي اَعْطَيْتَهُ','وَالسّائِلُ الَّذي اَعْطَيْتَهُ',0,1,2,'و000',9),(119792,'وَالسَّامَةَ','وَالسَّامَةَ',0,0,0.8,'و000',9),(119793,'وَالسَّامَةَ وَالْفَتْرَةَ','وَالسَّامَةَ وَالْفَتْرَةَ',0,1,1.8667,'و000',9),(119794,'وَالسَّامَةَ وَالْفَتْرَةَ وَالْقَسْوَةَ','وَالسَّامَةَ وَالْفَتْرَةَ وَالْقَسْوَةَ',0,1,2,'و000',9),(119795,'وَالسَّقيمُ','وَالسَّقيمُ',0,0,0.7333,'و000',9),(119796,'وَالسَّقيمُ الَّذي','وَالسَّقيمُ الَّذي',0,1,1.6,'و000',9),(119797,'وَالسَّقيمُ الَّذي شَفَيْتَهُ','وَالسَّقيمُ الَّذي شَفَيْتَهُ',0,1,1.9667,'و000',9),(119798,'وَالسَّلامَةَ فِي','وَالسَّلامَةَ فِي',0,1,1.5667,'و000',9),(119799,'وَالسَّلامَةَ فِي الدِّينِ','وَالسَّلامَةَ فِي الدِّينِ',0,1,1.8667,'و000',9),(119800,'وَالسَّلامُ','وَالسَّلامُ',0,0,0.7333,'و000',9),(119801,'وَالسَّلامُ عَلى','وَالسَّلامُ عَلى',0,1,1.5333,'و000',9),(119802,'وَالسَّلامُ عَلى مُحَمَّدٍ','وَالسَّلامُ عَلى مُحَمَّدٍ',0,1,1.8667,'و000',9),(119803,'وَالسَّلامُ عَلَيْهِ','وَالسَّلامُ عَلَيْهِ',0,1,1.6667,'و000',9),(119804,'وَالسَّلامُ عَلَيْهِ وَعَلَيْهِمْ','وَالسَّلامُ عَلَيْهِ وَعَلَيْهِمْ',0,1,2,'و000',9),(119805,'وَالسُّرُورِ','وَالسُّرُورِ',0,0,0.8,'و000',9),(119806,'وَالسُّرُورِ وَالْكَرامَةِ','وَالسُّرُورِ وَالْكَرامَةِ',0,1,1.8667,'و000',9),(119807,'وَالسُّرُورِ وَالْكَرامَةِ وَالْغِبْطَةِ','وَالسُّرُورِ وَالْكَرامَةِ وَالْغِبْطَةِ',0,1,2,'و000',9),(119808,'وَالسُّمْعَةِ','وَالسُّمْعَةِ',0,0,0.8667,'و000',9),(119809,'وَالسُّمْعَةِ في','وَالسُّمْعَةِ في',0,1,1.5333,'و000',9),(119810,'وَالسُّمْعَةِ في دينِكَ','وَالسُّمْعَةِ في دينِكَ',0,1,1.7667,'و000',9),(119811,'وَالشَّرَفَ','وَالشَّرَفَ',0,0,0.7333,'و000',9),(119812,'وَالشَّرَفَ وَالْفَضيلَةَ','وَالشَّرَفَ وَالْفَضيلَةَ',0,1,1.8333,'و000',9),(119813,'وَالشَّرَفَ وَالْفَضيلَةَ واجْزِهِ','وَالشَّرَفَ وَالْفَضيلَةَ واجْزِهِ',0,1,2,'و000',9),(119814,'وَالشَّرَفِ','وَالشَّرَفِ',0,0,0.7333,'و000',9),(119815,'وَالشَّرَفِ وَالرِّفْعَةِ','وَالشَّرَفِ وَالرِّفْعَةِ',0,1,1.8333,'و000',9),(119816,'وَالشَّرَفِ وَالرِّفْعَةِ وَالشَّفاعَةِ','وَالشَّرَفِ وَالرِّفْعَةِ وَالشَّفاعَةِ',0,1,2,'و000',9),(119817,'وَالشَّفاعَةِ','وَالشَّفاعَةِ',0,0,0.8667,'و000',9),(119818,'وَالشَّفاعَةِ عِنْدَكَ','وَالشَّفاعَةِ عِنْدَكَ',0,1,1.7333,'و000',9),(119819,'وَالشَّفاعَةِ عِنْدَكَ يَوْمَ','وَالشَّفاعَةِ عِنْدَكَ يَوْمَ',0,1,1.9667,'و000',9),(119820,'وَالشَّفْعِ','وَالشَّفْعِ',0,0,0.7333,'و000',9),(119821,'وَالشَّفْعِ وَالْوَتْرِ','وَالشَّفْعِ وَالْوَتْرِ',0,1,1.7667,'و000',9),(119822,'وَالشَّفْعِ وَالْوَتْرِ وَربَّ','وَالشَّفْعِ وَالْوَتْرِ وَربَّ',0,1,2,'و000',9),(119823,'وَالشَّكِّ','وَالشَّكِّ',0,0,0.6667,'و000',9),(119824,'وَالشَّكِّ وَالسُّمْعَةِ','وَالشَّكِّ وَالسُّمْعَةِ',0,1,1.8,'و000',9),(119825,'وَالشَّكِّ وَالسُّمْعَةِ في','وَالشَّكِّ وَالسُّمْعَةِ في',0,1,1.9,'و000',9),(119826,'وَالشَّكْوى','وَالشَّكْوى',0,0,0.7333,'و000',9),(119827,'وَالشَّكْوى وَيَسْمَعُ','وَالشَّكْوى وَيَسْمَعُ',0,1,1.7333,'و000',9),(119828,'وَالشَّكْوى وَيَسْمَعُ السِّرَّ','وَالشَّكْوى وَيَسْمَعُ السِّرَّ',0,1,2,'و000',9),(119829,'وَالشَّهادَةِ الْكَبيْرُ','وَالشَّهادَةِ الْكَبيْرُ',0,1,1.8,'و000',9),(119830,'وَالشَّهادَةِ الْكَبيْرُ الْمُتَعالِ','وَالشَّهادَةِ الْكَبيْرُ الْمُتَعالِ',0,1,2,'و000',9),(119831,'وَالصِّحَّةَ','وَالصِّحَّةَ',0,0,0.8,'و000',9),(119832,'وَالصِّحَّةَ فِي','وَالصِّحَّةَ فِي',0,1,1.5333,'و000',9),(119833,'وَالصِّحَّةَ فِي الْجِسْمِ','وَالصِّحَّةَ فِي الْجِسْمِ',0,1,1.8667,'و000',9),(119834,'وَالضَّريعِ','وَالضَّريعِ',0,0,0.7333,'و000',9),(119835,'وَالضَّريعِ فَلا','وَالضَّريعِ فَلا',0,1,1.5333,'و000',9),(119836,'وَالضَّريعِ فَلا تُطْعِمْنا','وَالضَّريعِ فَلا تُطْعِمْنا',0,1,1.9,'و000',9),(119837,'وَالضَّعيفُ','وَالضَّعيفُ',0,0,0.7333,'و000',9),(119838,'وَالضَّعيفُ الَّذي','وَالضَّعيفُ الَّذي',0,1,1.6,'و000',9),(119839,'وَالضَّعيفُ الَّذي قَوَّيْتَهُ','وَالضَّعيفُ الَّذي قَوَّيْتَهُ',0,1,2,'و000',9),(119840,'وَالطّاهِرِ','وَالطّاهِرِ',0,0,0.7333,'و000',9),(119841,'وَالطّاهِرِ اِبْنَي','وَالطّاهِرِ اِبْنَي',0,1,1.6333,'و000',9),(119842,'وَالطّاهِرِ اِبْنَي نَبِيِّكَ','وَالطّاهِرِ اِبْنَي نَبِيِّكَ',0,1,1.9667,'و000',9),(119843,'وَالظُّلاماتِ','وَالظُّلاماتِ',0,0,0.8667,'و000',9),(119844,'وَالظُّلاماتِ حَتّى','وَالظُّلاماتِ حَتّى',0,1,1.6333,'و000',9),(119845,'وَالظُّلاماتِ حَتّى لا','وَالظُّلاماتِ حَتّى لا',0,1,1.7333,'و000',9),(119846,'وَاللهُ','وَاللهُ',0,0,0.4667,'و000',15),(119847,'وَاللهُ سُبْحانَهُ','وَاللهُ سُبْحانَهُ',0,1,1.6,'و000',9),(119848,'وَاللهُ سُبْحانَهُ كَما','وَاللهُ سُبْحانَهُ كَما',0,1,1.7667,'و000',9),(119849,'وَاللهِ','وَاللهِ',0,0,0.4667,'و000',9),(119850,'وَاللهِ اَعْلَمُ','وَاللهِ اَعْلَمُ',0,1,1.5333,'و000',9),(119851,'وَاللهِ اَعْلَمُ اَنَّ','وَاللهِ اَعْلَمُ اَنَّ',0,1,1.7333,'و000',9),(119852,'وَالنَّبأِ','وَالنَّبأِ',0,0,0.6667,'و000',9),(119853,'وَالنَّبأِ الْعَظيمِ','وَالنَّبأِ الْعَظيمِ',0,1,1.6667,'و000',9),(119854,'وَالنَّجاهُ','وَالنَّجاهُ',0,0,0.7333,'و000',9),(119855,'وَالنَّجاهُ مِمّا','وَالنَّجاهُ مِمّا',0,1,1.5667,'و000',9),(119856,'وَالنَّجاهُ مِمّا فَزِعْتُ','وَالنَّجاهُ مِمّا فَزِعْتُ',0,1,1.8667,'و000',9),(119857,'وَالنَّدامَةِ','وَالنَّدامَةِ',0,0,0.8667,'و000',9),(119858,'وَالنَّدامَةِ بَيِّضْ','وَالنَّدامَةِ بَيِّضْ',0,1,1.7,'و000',9),(119859,'وَالنَّدامَةِ بَيِّضْ وَجْهِي','وَالنَّدامَةِ بَيِّضْ وَجْهِي',0,1,1.9667,'و000',9),(119860,'وَالنَّشاطَ','وَالنَّشاطَ',0,0,0.7333,'و000',9),(119861,'وَالنَّشاطَ وَما','وَالنَّشاطَ وَما',0,1,1.5333,'و000',9),(119862,'وَالنَّشاطَ وَما تُحِبُّ','وَالنَّشاطَ وَما تُحِبُّ',0,1,1.8,'و000',9),(119863,'وَالنَّضْرَةِ','وَالنَّضْرَةِ',0,0,0.8667,'و000',9),(119864,'وَالنَّضْرَةِ وَالسُّرُورِ','وَالنَّضْرَةِ وَالسُّرُورِ',0,1,1.8667,'و000',9),(119865,'وَالنَّضْرَةِ وَالسُّرُورِ وَالْكَرامَةِ','وَالنَّضْرَةِ وَالسُّرُورِ وَالْكَرامَةِ',0,1,2,'و000',9),(119866,'وَالنَّقِمَةِ','وَالنَّقِمَةِ',0,0,0.8667,'و000',9),(119867,'وَالنَّقِمَةِ وَاَعْظَمُ','وَالنَّقِمَةِ وَاَعْظَمُ',0,1,1.8,'و000',9),(119868,'وَالنَّقِمَةِ وَاَعْظَمُ الْمُتَجَبِّرِينَ','وَالنَّقِمَةِ وَاَعْظَمُ الْمُتَجَبِّرِينَ',0,1,2,'و000',9),(119869,'وَالنَّهارِ ما','وَالنَّهارِ ما',0,1,1.4667,'و000',9),(119870,'وَالنَّهارِ ما اَبْقَيْتَني','وَالنَّهارِ ما اَبْقَيْتَني',0,1,1.9,'و000',9),(119871,'وَالنَّوى','وَالنَّوى',0,0,0.6,'و000',9),(119872,'وَالنَّوى سُبْحـانَ','وَالنَّوى سُبْحـانَ',0,1,1.6333,'و000',9),(119873,'وَالنَّوى سُبْحـانَ اللهِ','وَالنَّوى سُبْحـانَ اللهِ',0,1,1.8333,'و000',9),(119874,'وَالنُّورِ','وَالنُّورِ',0,0,0.6667,'و000',9),(119875,'وَالنُّورِ سُبْحـانَ','وَالنُّورِ سُبْحـانَ',0,1,1.6667,'و000',9),(119876,'وَالنُّورِ سُبْحـانَ اللهِ','وَالنُّورِ سُبْحـانَ اللهِ',0,1,1.8667,'و000',9),(119877,'وَالْباغينَ','وَالْباغينَ',0,0,0.7333,'و000',9),(119878,'وَالْبَحْر','وَالْبَحْر',0,0,0.6667,'و000',9),(119879,'وَالْبَحْر لا','وَالْبَحْر لا',0,1,1.4333,'و000',9),(119880,'وَالْبَحْر لا تُدْرِكُهُ','وَالْبَحْر لا تُدْرِكُهُ',0,1,1.8,'و000',9),(119881,'وَالْبَحْرِ','وَالْبَحْرِ',0,0,0.7333,'و000',9),(119882,'وَالْبَحْرِ وَما','وَالْبَحْرِ وَما',0,1,1.5333,'و000',9),(119883,'وَالْبَحْرِ وَما تَسْقُطُ','وَالْبَحْرِ وَما تَسْقُطُ',0,1,1.8333,'و000',9),(119884,'وَالْبَحْرِ وَيَسْمَعُ','وَالْبَحْرِ وَيَسْمَعُ',0,1,1.7333,'و000',9),(119885,'وَالْبَحْرِ وَيَسْمَعُ الاَنينَ','وَالْبَحْرِ وَيَسْمَعُ الاَنينَ',0,1,2,'و000',9),(119886,'وَالْبَلاء','وَالْبَلاء',0,0,0.6667,'و000',9),(119887,'وَالْبَلاء وَالتَّعَبَ','وَالْبَلاء وَالتَّعَبَ',0,1,1.7333,'و000',9),(119888,'وَالْبَلاء وَالتَّعَبَ وَالْعِناءَ','وَالْبَلاء وَالتَّعَبَ وَالْعِناءَ',0,1,2,'و000',9),(119889,'وَالْبُخْلِ','وَالْبُخْلِ',0,0,0.7333,'و000',9),(119890,'وَالْبُخْلِ وَالْغَفْلَةِ','وَالْبُخْلِ وَالْغَفْلَةِ',0,1,1.8333,'و000',9),(119891,'وَالْبُخْلِ وَالْغَفْلَةِ وَالْقَسْوَةِ','وَالْبُخْلِ وَالْغَفْلَةِ وَالْقَسْوَةِ',0,1,2,'و000',9),(119892,'وَالْبُشْرى','وَالْبُشْرى',0,0,0.7333,'و000',9),(119893,'وَالْبُشْرى عِنْدَ','وَالْبُشْرى عِنْدَ',0,1,1.6,'و000',9),(119894,'وَالْبُشْرى عِنْدَ فِراقِ','وَالْبُشْرى عِنْدَ فِراقِ',0,1,1.8333,'و000',9),(119895,'وَالْجايِعُ','وَالْجايِعُ',0,0,0.7333,'و000',9),(119896,'وَالْجايِعُ الَّذي','وَالْجايِعُ الَّذي',0,1,1.6,'و000',9),(119897,'وَالْجايِعُ الَّذي اَشْبَعْتَهُ','وَالْجايِعُ الَّذي اَشْبَعْتَهُ',0,1,2,'و000',9),(119898,'وَالْجَبَرُوتِ','وَالْجَبَرُوتِ',0,0,0.9333,'و000',9),(119899,'وَالْجَبَرُوتِ وَاَسْأَلُكَ','وَالْجَبَرُوتِ وَاَسْأَلُكَ',0,1,1.9,'و000',9),(119900,'وَالْجَبَرُوتِ وَاَسْأَلُكَ بِكُلِّ','وَالْجَبَرُوتِ وَاَسْأَلُكَ بِكُلِّ',0,1,2,'و000',9),(119901,'وَالْجَنَّةَ','وَالْجَنَّةَ',0,0,0.8,'و000',9),(119902,'وَالْجَنَّةَ وَاَعْطِني','وَالْجَنَّةَ وَاَعْطِني',0,1,1.7667,'و000',9),(119903,'وَالْجَنَّةَ وَاَعْطِني يا','وَالْجَنَّةَ وَاَعْطِني يا',0,1,1.8667,'و000',9),(119904,'وَالْجَهْدَ','وَالْجَهْدَ',0,0,0.7333,'و000',9),(119905,'وَالْجَهْدَ وَالْبَلاء','وَالْجَهْدَ وَالْبَلاء',0,1,1.7333,'و000',9),(119906,'وَالْجَهْدَ وَالْبَلاء وَالتَّعَبَ','وَالْجَهْدَ وَالْبَلاء وَالتَّعَبَ',0,1,2,'و000',9),(119907,'وَالْجُبْنِ','وَالْجُبْنِ',0,0,0.7333,'و000',9),(119908,'وَالْجُبْنِ وَالْبُخْلِ','وَالْجُبْنِ وَالْبُخْلِ',0,1,1.7667,'و000',9),(119909,'وَالْجُبْنِ وَالْبُخْلِ وَالْغَفْلَةِ','وَالْجُبْنِ وَالْبُخْلِ وَالْغَفْلَةِ',0,1,2,'و000',9),(119910,'وَالْحَرامِ','وَالْحَرامِ',0,0,0.7333,'و000',9),(119911,'وَالْحَرامِ اَبْلِغْ','وَالْحَرامِ اَبْلِغْ',0,1,1.6667,'و000',9),(119912,'وَالْحَرامِ اَبْلِغْ مُحَمَّداً','وَالْحَرامِ اَبْلِغْ مُحَمَّداً',0,1,2,'و000',9),(119913,'وَالْحَريرِ','وَالْحَريرِ',0,0,0.7333,'و000',9),(119914,'وَالْحَريرِ وَالاِسْتَبْرَقِ','وَالْحَريرِ وَالاِسْتَبْرَقِ',0,1,1.9333,'و000',9),(119915,'وَالْحَريرِ وَالاِسْتَبْرَقِ فَاَلْبِسْنا','وَالْحَريرِ وَالاِسْتَبْرَقِ فَاَلْبِسْنا',0,1,2,'و000',9),(119916,'وَالْحَسَنِ','وَالْحَسَنِ',0,0,0.7333,'و000',9),(119917,'وَالْحَسَنِ بْنِ','وَالْحَسَنِ بْنِ',0,1,1.5333,'و000',9),(119918,'وَالْحَسَنِ بْنِ عَلِيٍّ','وَالْحَسَنِ بْنِ عَلِيٍّ',0,1,1.8,'و000',9),(119919,'وَالْحَمْدُ','وَالْحَمْدُ',0,0,0.7333,'و000',19),(119920,'وَالْحَمْدُ للهِ','وَالْحَمْدُ للهِ',0,1,1.5333,'و000',19),(119921,'وَالْحَمْدُ للهِ الَّذي','وَالْحَمْدُ للهِ الَّذي',0,1,1.7667,'و000',9),(119922,'وَالْحَمْدُ للهِ عَلى','وَالْحَمْدُ للهِ عَلى',0,1,1.7,'و000',9),(119923,'وَالْحَمْدُ للهِ قاِصمِ','وَالْحَمْدُ للهِ قاِصمِ',0,1,1.7667,'و000',9),(119924,'وَالْحَيُّ','وَالْحَيُّ',0,0,0.6667,'و000',9),(119925,'وَالْحَيُّ الَّذي','وَالْحَيُّ الَّذي',0,1,1.5667,'و000',9),(119926,'وَالْحَيُّ الَّذي لا','وَالْحَيُّ الَّذي لا',0,1,1.6667,'و000',9),(119927,'وَالْحُسَيْنِ','وَالْحُسَيْنِ',0,0,0.8667,'و000',9),(119928,'وَالْحُسَيْنِ اِمامَىِ','وَالْحُسَيْنِ اِمامَىِ',0,1,1.7333,'و000',9),(119929,'وَالْحُسَيْنِ اِمامَىِ الْمُسْلِمينَ','وَالْحُسَيْنِ اِمامَىِ الْمُسْلِمينَ',0,1,2,'و000',9),(119930,'وَالْحُسَيْنِ سَيِّدَيْ','وَالْحُسَيْنِ سَيِّدَيْ',0,1,1.7667,'و000',9),(119931,'وَالْحُسَيْنِ سَيِّدَيْ شَبابِ','وَالْحُسَيْنِ سَيِّدَيْ شَبابِ',0,1,2,'و000',9),(119932,'وَالْخاطِئُ','وَالْخاطِئُ',0,0,0.7333,'و000',9),(119933,'وَالْخاطِئُ الَّذي','وَالْخاطِئُ الَّذي',0,1,1.6,'و000',9),(119934,'وَالْخاطِئُ الَّذي اَقَلْتَهُ','وَالْخاطِئُ الَّذي اَقَلْتَهُ',0,1,1.9667,'و000',9),(119935,'وَالْخَطايا وَالذُّنُوبَ','وَالْخَطايا وَالذُّنُوبَ',0,1,1.8,'و000',9),(119936,'وَالْخَطايا وَالذُّنُوبَ وَاصْرِفْ','وَالْخَطايا وَالذُّنُوبَ وَاصْرِفْ',0,1,2,'و000',9),(119937,'وَالْخَلَفِ','وَالْخَلَفِ',0,0,0.7333,'و000',9),(119938,'وَالْخَلَفِ الْهادي','وَالْخَلَفِ الْهادي',0,1,1.6333,'و000',9),(119939,'وَالْخَلَفِ الْهادي الْمَهْدِيِّ','وَالْخَلَفِ الْهادي الْمَهْدِيِّ',0,1,2,'و000',9),(119940,'وَالْخَلْقُ','وَالْخَلْقُ',0,0,0.7333,'و000',9),(119941,'وَالْخَلْقُ كُلُّهُمْ','وَالْخَلْقُ كُلُّهُمْ',0,1,1.7,'و000',9),(119942,'وَالْخَلْقُ كُلُّهُمْ عِيالُكَ','وَالْخَلْقُ كُلُّهُمْ عِيالُكَ',0,1,2,'و000',9),(119943,'وَالْطُفْ','وَالْطُفْ',0,0,0.6,'و000',9),(119944,'وَالْطُفْ بي','وَالْطُفْ بي',0,1,1.4,'و000',9),(119945,'وَالْطُفْ بي لِما','وَالْطُفْ بي لِما',0,1,1.5667,'و000',9),(119946,'وَالْعائِدُ','وَالْعائِدُ',0,0,0.7333,'و000',9),(119947,'وَالْعائِدُ عَلَيْهِمْ','وَالْعائِدُ عَلَيْهِمْ',0,1,1.7333,'و000',9),(119948,'وَالْعائِدُ عَلَيْهِمْ بِتَحَنُّنِ','وَالْعائِدُ عَلَيْهِمْ بِتَحَنُّنِ',0,1,2,'و000',9),(119949,'وَالْعاري','وَالْعاري',0,0,0.6,'و000',9),(119950,'وَالْعاري الَّذي','وَالْعاري الَّذي',0,1,1.5333,'و000',9),(119951,'وَالْعاري الَّذي كَسَوْتَهُ','وَالْعاري الَّذي كَسَوْتَهُ',0,1,1.9,'و000',9),(119952,'وَالْعافِيَةِ وَالْمُعافاةِ','وَالْعافِيَةِ وَالْمُعافاةِ',0,1,1.9,'و000',9),(119953,'وَالْعافِيَةِ وَالْمُعافاةِ وَالْعِتْقِ','وَالْعافِيَةِ وَالْمُعافاةِ وَالْعِتْقِ',0,1,2,'و000',9),(119954,'وَالْعَدْلِ','وَالْعَدْلِ',0,0,0.7333,'و000',9),(119955,'وَالْعَدْلِ الْمُنْتَظَرِ','وَالْعَدْلِ الْمُنْتَظَرِ',0,1,1.8333,'و000',9),(119956,'وَالْعَدْلِ الْمُنْتَظَرِ وَحُفَّهُ','وَالْعَدْلِ الْمُنْتَظَرِ وَحُفَّهُ',0,1,2,'و000',9),(119957,'وَالْعَطْشانُ','وَالْعَطْشانُ',0,0,0.8667,'و000',9),(119958,'وَالْعَطْشانُ الَّذي','وَالْعَطْشانُ الَّذي',0,1,1.6667,'و000',9),(119959,'وَالْعَطْشانُ الَّذي اَرْوَيْتَهُ','وَالْعَطْشانُ الَّذي اَرْوَيْتَهُ',0,1,2,'و000',9),(119960,'وَالْعَظَمةُ','وَالْعَظَمةُ',0,0,0.8,'و000',9),(119961,'وَالْعَظَمةُ وَالْكِبرِياءُ','وَالْعَظَمةُ وَالْكِبرِياءُ',0,1,1.9,'و000',9),(119962,'وَالْعَظَمةُ وَالْكِبرِياءُ مَعَ','وَالْعَظَمةُ وَالْكِبرِياءُ مَعَ',0,1,2,'و000',9),(119963,'وَالْعَظَمَةِ','وَالْعَظَمَةِ',0,0,0.8667,'و000',9),(119964,'وَالْعَظَمَةِ اَللّـهُمَّ','وَالْعَظَمَةِ اَللّـهُمَّ',0,1,1.8333,'و000',9),(119965,'وَالْعَظَمَةِ اَللّـهُمَّ اَذِنْتَ','وَالْعَظَمَةِ اَللّـهُمَّ اَذِنْتَ',0,1,2,'و000',9),(119966,'وَالْعَفْوِ','وَالْعَفْوِ',0,0,0.7333,'و000',9),(119967,'وَالْعَفْوِ وَالْمَغْفِرَةِ','وَالْعَفْوِ وَالْمَغْفِرَةِ',0,1,1.9,'و000',9),(119968,'وَالْعَفْوِ وَالْمَغْفِرَةِ الدّائِمَةِ','وَالْعَفْوِ وَالْمَغْفِرَةِ الدّائِمَةِ',0,1,2,'و000',9),(119969,'وَالْعَلانَيَةِ','وَالْعَلانَيَةِ',0,0,1,'و000',9),(119970,'وَالْعَلانَيَةِ اَللّـهُمَّ','وَالْعَلانَيَةِ اَللّـهُمَّ',0,1,1.9,'و000',9),(119971,'وَالْعَلانَيَةِ اَللّـهُمَّ اطْلُبْ','وَالْعَلانَيَةِ اَللّـهُمَّ اطْلُبْ',0,1,2,'و000',9),(119972,'وَالْعَمَلَ','وَالْعَمَلَ',0,0,0.7333,'و000',9),(119973,'وَالْعَمَلَ بِهِ','وَالْعَمَلَ بِهِ',0,1,1.5333,'و000',9),(119974,'وَالْعَمَلَ بِهِ وَخَشْيَتَكَ','وَالْعَمَلَ بِهِ وَخَشْيَتَكَ',0,1,1.9667,'و000',9),(119975,'وَالْعَمَلِ','وَالْعَمَلِ',0,0,0.7333,'و000',9),(119976,'وَالْعَمَلِ بِما','وَالْعَمَلِ بِما',0,1,1.5333,'و000',9),(119977,'وَالْعَمَلِ بِما اَحْبَبْتَ','وَالْعَمَلِ بِما اَحْبَبْتَ',0,1,1.9,'و000',9),(119978,'وَالْعَنْ مَنْ','وَالْعَنْ مَنْ',0,1,1.4667,'و000',9),(119979,'وَالْعَنْ مَنْ آذى','وَالْعَنْ مَنْ آذى',0,1,1.6,'و000',9),(119980,'وَالْعُمْرَةَ','وَالْعُمْرَةَ',0,0,0.8667,'و000',9),(119981,'وَالْعُمْرَةَ في','وَالْعُمْرَةَ في',0,1,1.5333,'و000',9),(119982,'وَالْعُمْرَةَ في عامِنا','وَالْعُمْرَةَ في عامِنا',0,1,1.7667,'و000',9),(119983,'وَالْعُمْرَةَ والجِدَّ','وَالْعُمْرَةَ والجِدَّ',0,1,1.7333,'و000',9),(119984,'وَالْعُمْرَةَ والجِدَّ وَالاجْتِهادَ','وَالْعُمْرَةَ والجِدَّ وَالاجْتِهادَ',0,1,2,'و000',9),(119985,'وَالْعِتْقِ','وَالْعِتْقِ',0,0,0.7333,'و000',9),(119986,'وَالْعِتْقِ مِنَ','وَالْعِتْقِ مِنَ',0,1,1.5333,'و000',9),(119987,'وَالْعِتْقِ مِنَ النّارِ','وَالْعِتْقِ مِنَ النّارِ',0,1,1.8,'و000',9),(119988,'وَالْعِناءَ','وَالْعِناءَ',0,0,0.7333,'و000',9),(119989,'وَالْعِناءَ اِنَّكَ','وَالْعِناءَ اِنَّكَ',0,1,1.6333,'و000',9),(119990,'وَالْعِناءَ اِنَّكَ سَميعُ','وَالْعِناءَ اِنَّكَ سَميعُ',0,1,1.8667,'و000',9),(119991,'وَالْغَفْلَةَ','وَالْغَفْلَةَ',0,0,0.8667,'و000',9),(119992,'وَالْغَفْلَةَ وَالْغِرَّةَ','وَالْغَفْلَةَ وَالْغِرَّةَ',0,1,1.8667,'و000',9),(119993,'وَالْغَفْلَةَ وَالْغِرَّةَ وَجَنِّبْني','وَالْغَفْلَةَ وَالْغِرَّةَ وَجَنِّبْني',0,1,2,'و000',9),(119994,'وَالْغَفْلَةِ','وَالْغَفْلَةِ',0,0,0.8667,'و000',9),(119995,'وَالْغَفْلَةِ وَالْقَسْوَةِ','وَالْغَفْلَةِ وَالْقَسْوَةِ',0,1,1.9,'و000',9),(119996,'وَالْغَفْلَةِ وَالْقَسْوَةِ وَالْمَسْكَنَةِ','وَالْغَفْلَةِ وَالْقَسْوَةِ وَالْمَسْكَنَةِ',0,1,2,'و000',9),(119997,'وَالْغِبْطَةِ','وَالْغِبْطَةِ',0,0,0.8667,'و000',9),(119998,'وَالْغِبْطَةِ وَالْوَسيلَةِ','وَالْغِبْطَةِ وَالْوَسيلَةِ',0,1,1.9,'و000',9),(119999,'وَالْغِبْطَةِ وَالْوَسيلَةِ وَالْمَنْزِلَةِ','وَالْغِبْطَةِ وَالْوَسيلَةِ وَالْمَنْزِلَةِ',0,1,2,'و000',9),(120000,'وَالْغِرَّةَ','وَالْغِرَّةَ',0,0,0.8,'و000',9),(120001,'وَالْغِرَّةَ وَجَنِّبْني','وَالْغِرَّةَ وَجَنِّبْني',0,1,1.8,'و000',9),(120002,'وَالْغِرَّةَ وَجَنِّبْني فيهِ','وَالْغِرَّةَ وَجَنِّبْني فيهِ',0,1,1.9667,'و000',9),(120003,'وَالْفاقَةِ','وَالْفاقَةِ',0,0,0.7333,'و000',9),(120004,'وَالْفاقَةِ وَكُلِّ','وَالْفاقَةِ وَكُلِّ',0,1,1.6333,'و000',9),(120005,'وَالْفاقَةِ وَكُلِّ بَلِيَّةٍ','وَالْفاقَةِ وَكُلِّ بَلِيَّةٍ',0,1,1.9667,'و000',9),(120006,'وَالْفَتْرَةَ','وَالْفَتْرَةَ',0,0,0.8667,'و000',9),(120007,'وَالْفَتْرَةَ وَالْقَسْوَةَ','وَالْفَتْرَةَ وَالْقَسْوَةَ',0,1,1.9,'و000',9),(120008,'وَالْفَتْرَةَ وَالْقَسْوَةَ وَالْغَفْلَةَ','وَالْفَتْرَةَ وَالْقَسْوَةَ وَالْغَفْلَةَ',0,1,2,'و000',9),(120009,'وَالْفَحشاءَ','وَالْفَحشاءَ',0,0,0.8,'و000',9),(120010,'وَالْفَحشاءَ وَالْجَهْدَ','وَالْفَحشاءَ وَالْجَهْدَ',0,1,1.8,'و000',9),(120011,'وَالْفَحشاءَ وَالْجَهْدَ وَالْبَلاء','وَالْفَحشاءَ وَالْجَهْدَ وَالْبَلاء',0,1,2,'و000',9),(120012,'وَالْفَرَجَ','وَالْفَرَجَ',0,0,0.7333,'و000',9),(120013,'وَالْفَرَجَ وَالْكَرامَةَ','وَالْفَرَجَ وَالْكَرامَةَ',0,1,1.8333,'و000',9),(120014,'وَالْفَرَجَ وَالْكَرامَةَ اَللّـهُمَّ','وَالْفَرَجَ وَالْكَرامَةَ اَللّـهُمَّ',0,1,2,'و000',9),(120015,'وَالْفَشَلِ','وَالْفَشَلِ',0,0,0.7333,'و000',9),(120016,'وَالْفَشَلِ وَالْهَمِّ','وَالْفَشَلِ وَالْهَمِّ',0,1,1.7333,'و000',9),(120017,'وَالْفَشَلِ وَالْهَمِّ وَالْجُبْنِ','وَالْفَشَلِ وَالْهَمِّ وَالْجُبْنِ',0,1,2,'و000',9),(120018,'وَالْفَضيلَةَ','وَالْفَضيلَةَ',0,0,0.8667,'و000',9),(120019,'وَالْفَضيلَةَ واجْزِهِ','وَالْفَضيلَةَ واجْزِهِ',0,1,1.7333,'و000',9),(120020,'وَالْفَضيلَةَ واجْزِهِ خَيْرَ','وَالْفَضيلَةَ واجْزِهِ خَيْرَ',0,1,1.9667,'و000',9),(120021,'وَالْفَضْلِ الْعَظيمِ','وَالْفَضْلِ الْعَظيمِ',0,1,1.7,'و000',9),(120022,'وَالْفَضْلِ الْعَظيمِ وَالرَّحْمَةِ','وَالْفَضْلِ الْعَظيمِ وَالرَّحْمَةِ',0,1,2,'و000',9),(120023,'وَالْفَضْلِ وَالإِنْعامِ','وَالْفَضْلِ وَالإِنْعامِ',0,1,1.8,'و000',9),(120024,'وَالْفَضْلِ وَالإِنْعامِ الَّذي','وَالْفَضْلِ وَالإِنْعامِ الَّذي',0,1,2,'و000',9),(120025,'وَالْفَقيرُ','وَالْفَقيرُ',0,0,0.7333,'و000',9),(120026,'وَالْفَقيرُ الَّذي','وَالْفَقيرُ الَّذي',0,1,1.6,'و000',9),(120027,'وَالْفَقيرُ الَّذي اَغْنَيْتَهُ','وَالْفَقيرُ الَّذي اَغْنَيْتَهُ',0,1,2,'و000',9),(120028,'وَالْفَقْرِ','وَالْفَقْرِ',0,0,0.7333,'و000',9),(120029,'وَالْفَقْرِ وَالْفاقَةِ','وَالْفَقْرِ وَالْفاقَةِ',0,1,1.7667,'و000',9),(120030,'وَالْفَقْرِ وَالْفاقَةِ وَكُلِّ','وَالْفَقْرِ وَالْفاقَةِ وَكُلِّ',0,1,2,'و000',9),(120031,'وَالْفَواحِشِ','وَالْفَواحِشِ',0,0,0.8667,'و000',9),(120032,'وَالْفَواحِشِ ما','وَالْفَواحِشِ ما',0,1,1.5333,'و000',9),(120033,'وَالْفَواحِشِ ما ظَهَرَ','وَالْفَواحِشِ ما ظَهَرَ',0,1,1.7667,'و000',9),(120034,'وَالْفَوْزِ','وَالْفَوْزِ',0,0,0.7333,'و000',9),(120035,'وَالْفَوْزِ بِالْجَنَّةِ','وَالْفَوْزِ بِالْجَنَّةِ',0,1,1.8,'و000',9),(120036,'وَالْفَوْزِ بِالْجَنَّةِ وَخَيْرِ','وَالْفَوْزِ بِالْجَنَّةِ وَخَيْرِ',0,1,2,'و000',9),(120037,'وَالْفَوْزِ بِالْجَنَّةِ وَهذا','وَالْفَوْزِ بِالْجَنَّةِ وَهذا',0,1,2,'و000',9),(120038,'وَالْفُرْقَانِ','وَالْفُرْقَانِ',0,0,0.9333,'و000',9),(120039,'وَالْفُرْقَانِ وَجَعَلْتَ','وَالْفُرْقَانِ وَجَعَلْتَ',0,1,1.8333,'و000',9),(120040,'وَالْفُرْقَانِ وَجَعَلْتَ فيهِ','وَالْفُرْقَانِ وَجَعَلْتَ فيهِ',0,1,2,'و000',9),(120041,'وَالْفْرقانِ','وَالْفْرقانِ',0,0,0.8,'و000',9),(120042,'وَالْفْرقانِ وهذا','وَالْفْرقانِ وهذا',0,1,1.5667,'و000',9),(120043,'وَالْفْرقانِ وهذا شَهْرُ','وَالْفْرقانِ وهذا شَهْرُ',0,1,1.8,'و000',9),(120044,'وَالْقائِمَ','وَالْقائِمَ',0,0,0.7333,'و000',9),(120045,'وَالْقائِمَ بِالْقِسْطِ','وَالْقائِمَ بِالْقِسْطِ',0,1,1.7667,'و000',9),(120046,'وَالْقائِمَ بِالْقِسْطِ مِنْ','وَالْقائِمَ بِالْقِسْطِ مِنْ',0,1,1.9333,'و000',9),(120047,'وَالْقائِمَ بِدينِكَ','وَالْقائِمَ بِدينِكَ',0,1,1.6667,'و000',9),(120048,'وَالْقائِمَ بِدينِكَ اِسْتَخْلِفْهُ','وَالْقائِمَ بِدينِكَ اِسْتَخْلِفْهُ',0,1,2,'و000',9),(120049,'وَالْقادَةِ','وَالْقادَةِ',0,0,0.7333,'و000',9),(120050,'وَالْقادَةِ اِلى','وَالْقادَةِ اِلى',0,1,1.5333,'و000',9),(120051,'وَالْقادَةِ اِلى سَبيلِكَ','وَالْقادَةِ اِلى سَبيلِكَ',0,1,1.8333,'و000',9),(120052,'وَالْقَسْوَةَ','وَالْقَسْوَةَ',0,0,0.8667,'و000',9),(120053,'وَالْقَسْوَةَ وَالْغَفْلَةَ','وَالْقَسْوَةَ وَالْغَفْلَةَ',0,1,1.9,'و000',9),(120054,'وَالْقَسْوَةَ وَالْغَفْلَةَ وَالْغِرَّةَ','وَالْقَسْوَةَ وَالْغَفْلَةَ وَالْغِرَّةَ',0,1,2,'و000',9),(120055,'وَالْقَسْوَةِ','وَالْقَسْوَةِ',0,0,0.8667,'و000',9),(120056,'وَالْقَسْوَةِ وَالْمَسْكَنَةِ','وَالْقَسْوَةِ وَالْمَسْكَنَةِ',0,1,1.9667,'و000',9),(120057,'وَالْقَسْوَةِ وَالْمَسْكَنَةِ وَالْفَقْرِ','وَالْقَسْوَةِ وَالْمَسْكَنَةِ وَالْفَقْرِ',0,1,2,'و000',9),(120058,'وَالْقُوَّةَ','وَالْقُوَّةَ',0,0,0.8,'و000',15),(120059,'وَالْقُوَّةَ فِي','وَالْقُوَّةَ فِي',0,1,1.5333,'و000',9),(120060,'وَالْقُوَّةَ فِي الْبَدَنِ','وَالْقُوَّةَ فِي الْبَدَنِ',0,1,1.8667,'و000',9),(120061,'وَالْقُوَّةَ والنَّشاطَ','وَالْقُوَّةَ والنَّشاطَ',0,1,1.7667,'و000',9),(120062,'وَالْقُوَّةَ والنَّشاطَ والاِنابَةَ','وَالْقُوَّةَ والنَّشاطَ والاِنابَةَ',0,1,2,'و000',9),(120063,'وَالْكَرامَةَ','وَالْكَرامَةَ',0,0,0.8667,'و000',9),(120064,'وَالْكَرامَةَ اَللّـهُمَّ','وَالْكَرامَةَ اَللّـهُمَّ',0,1,1.8333,'و000',9),(120065,'وَالْكَرامَةَ اَللّـهُمَّ اَلْحِقْني','وَالْكَرامَةَ اَللّـهُمَّ اَلْحِقْني',0,1,2,'و000',9),(120066,'وَالْكَرامَةِ','وَالْكَرامَةِ',0,0,0.8667,'و000',9),(120067,'وَالْكَرامَةِ وَالْغِبْطَةِ','وَالْكَرامَةِ وَالْغِبْطَةِ',0,1,1.9,'و000',9),(120068,'وَالْكَرامَةِ وَالْغِبْطَةِ وَالْوَسيلَةِ','وَالْكَرامَةِ وَالْغِبْطَةِ وَالْوَسيلَةِ',0,1,2,'و000',9),(120069,'وَالْكَسَلَ','وَالْكَسَلَ',0,0,0.7333,'و000',9),(120070,'وَالْكَسَلَ وَالسَّامَةَ','وَالْكَسَلَ وَالسَّامَةَ',0,1,1.8,'و000',9),(120071,'وَالْكَسَلَ وَالسَّامَةَ وَالْفَتْرَةَ','وَالْكَسَلَ وَالسَّامَةَ وَالْفَتْرَةَ',0,1,2,'و000',9),(120072,'وَالْكِبرِياءُ','وَالْكِبرِياءُ',0,0,0.9333,'و000',9),(120073,'وَالْكِبرِياءُ مَعَ','وَالْكِبرِياءُ مَعَ',0,1,1.6333,'و000',9),(120074,'وَالْكِبرِياءُ مَعَ كُلِّ','وَالْكِبرِياءُ مَعَ كُلِّ',0,1,1.8333,'و000',9),(120075,'وَالْمالِ','وَالْمالِ',0,0,0.6,'و000',9),(120076,'وَالْمالِ وَالْوَلَدِ','وَالْمالِ وَالْوَلَدِ',0,1,1.7,'و000',9),(120077,'وَالْمالِ وَالْوَلَدِ وَالْمُقامَ','وَالْمالِ وَالْوَلَدِ وَالْمُقامَ',0,1,2,'و000',9),(120078,'وَالْمَسْأَلةِ','وَالْمَسْأَلةِ',0,0,0.9333,'و000',9),(120079,'وَالْمَسْأَلةِ فاسْتَجِبْ','وَالْمَسْأَلةِ فاسْتَجِبْ',0,1,1.8333,'و000',9),(120080,'وَالْمَسْأَلةِ فاسْتَجِبْ لَنا','وَالْمَسْأَلةِ فاسْتَجِبْ لَنا',0,1,2,'و000',9),(120081,'وَالْمَسْكَنَةِ','وَالْمَسْكَنَةِ',0,0,1,'و000',9),(120082,'وَالْمَسْكَنَةِ وَالْفَقْرِ','وَالْمَسْكَنَةِ وَالْفَقْرِ',0,1,1.9,'و000',9),(120083,'وَالْمَسْكَنَةِ وَالْفَقْرِ وَالْفاقَةِ','وَالْمَسْكَنَةِ وَالْفَقْرِ وَالْفاقَةِ',0,1,2,'و000',9),(120084,'وَالْمَشاهِدِ','وَالْمَشاهِدِ',0,0,0.8667,'و000',9),(120085,'وَالْمَشاهِدِ الشَّريفَةِ','وَالْمَشاهِدِ الشَّريفَةِ',0,1,1.8333,'و000',9),(120086,'وَالْمَشاهِدِ الشَّريفَةِ وَزِيارَةِ','وَالْمَشاهِدِ الشَّريفَةِ وَزِيارَةِ',0,1,2,'و000',9),(120087,'وَالْمَغْفِرَةِ','وَالْمَغْفِرَةِ',0,0,1,'و000',9),(120088,'وَالْمَغْفِرَةِ الدّائِمَةِ','وَالْمَغْفِرَةِ الدّائِمَةِ',0,1,1.9,'و000',9),(120089,'وَالْمَغْفِرَةِ الدّائِمَةِ وَالْعافِيَةِ','وَالْمَغْفِرَةِ الدّائِمَةِ وَالْعافِيَةِ',0,1,2,'و000',9),(120090,'وَالْمَغْفِرَةِ والتَّحَنُّنِ','وَالْمَغْفِرَةِ والتَّحَنُّنِ',0,1,1.9667,'و000',9),(120091,'وَالْمَغْفِرَةِ والتَّحَنُّنِ وَالاِجابَةِ','وَالْمَغْفِرَةِ والتَّحَنُّنِ وَالاِجابَةِ',0,1,2,'و000',9),(120092,'وَالْمَقامِ','وَالْمَقامِ',0,0,0.7333,'و000',9),(120093,'وَالْمَقامِ وَالشَّرَفِ','وَالْمَقامِ وَالشَّرَفِ',0,1,1.7667,'و000',9),(120094,'وَالْمَقامِ وَالشَّرَفِ وَالرِّفْعَةِ','وَالْمَقامِ وَالشَّرَفِ وَالرِّفْعَةِ',0,1,2,'و000',9),(120095,'وَالْمَقامِ وَرَبَّ','وَالْمَقامِ وَرَبَّ',0,1,1.6333,'و000',9),(120096,'وَالْمَقامِ وَرَبَّ الْحِلِّ','وَالْمَقامِ وَرَبَّ الْحِلِّ',0,1,1.9333,'و000',9),(120097,'وَالْمَلائِكَةُ','وَالْمَلائِكَةُ',0,0,1,'و000',9),(120098,'وَالْمَلائِكَةُ مِنْ','وَالْمَلائِكَةُ مِنْ',0,1,1.6667,'و000',9),(120099,'وَالْمَلائِكَةُ مِنْ خِيفَتِهِ','وَالْمَلائِكَةُ مِنْ خِيفَتِهِ',0,1,2,'و000',9),(120100,'وَالْمَنُّ','وَالْمَنُّ',0,0,0.6667,'و000',9),(120101,'وَالْمَنُّ وَالتَّفَضُّلُ','وَالْمَنُّ وَالتَّفَضُّلُ',0,1,1.8333,'و000',9),(120102,'وَالْمَنُّ وَالتَّفَضُّلُ عَليَّ','وَالْمَنُّ وَالتَّفَضُّلُ عَليَّ',0,1,2,'و000',9),(120103,'وَالْمَنْزِلَةِ','وَالْمَنْزِلَةِ',0,0,1,'و000',9),(120104,'وَالْمَنْزِلَةِ وَالْمَقامِ','وَالْمَنْزِلَةِ وَالْمَقامِ',0,1,1.9,'و000',9),(120105,'وَالْمَنْزِلَةِ وَالْمَقامِ وَالشَّرَفِ','وَالْمَنْزِلَةِ وَالْمَقامِ وَالشَّرَفِ',0,1,2,'و000',9),(120106,'وَالْمَواقِفِ','وَالْمَواقِفِ',0,0,0.8667,'و000',9),(120107,'وَالْمَواقِفِ الْكَريمَةِ','وَالْمَواقِفِ الْكَريمَةِ',0,1,1.8333,'و000',9),(120108,'وَالْمَواقِفِ الْكَريمَةِ اَللّـهُمَّ','وَالْمَواقِفِ الْكَريمَةِ اَللّـهُمَّ',0,1,2,'و000',9),(120109,'وَالْمُؤْمِناتِ الأَحْياءِ','وَالْمُؤْمِناتِ الأَحْياءِ',0,1,1.8667,'و000',9),(120110,'وَالْمُؤْمِناتِ الأَحْياءِ مِنْهُمْ','وَالْمُؤْمِناتِ الأَحْياءِ مِنْهُمْ',0,1,2,'و000',9),(120111,'وَالْمُؤْمِناتِ في','وَالْمُؤْمِناتِ في',0,1,1.6,'و000',9),(120112,'وَالْمُؤْمِناتِ في الدُّنْيا','وَالْمُؤْمِناتِ في الدُّنْيا',0,1,1.9333,'و000',9),(120113,'وَالْمُؤْمِنُ','وَالْمُؤْمِنُ',0,0,0.8667,'و000',9),(120114,'وَالْمُؤْمِنُ رَوْعَتي','وَالْمُؤْمِنُ رَوْعَتي',0,1,1.7333,'و000',9),(120115,'وَالْمُؤْمِنُ رَوْعَتي وَالْمُقيلُ','وَالْمُؤْمِنُ رَوْعَتي وَالْمُقيلُ',0,1,2,'و000',9),(120116,'وَالْمُذْنِبُ','وَالْمُذْنِبُ',0,0,0.8667,'و000',9),(120117,'وَالْمُذْنِبُ الَّذي','وَالْمُذْنِبُ الَّذي',0,1,1.6667,'و000',9),(120118,'وَالْمُذْنِبُ الَّذي سَتَرْتَهُ','وَالْمُذْنِبُ الَّذي سَتَرْتَهُ',0,1,2,'و000',9),(120119,'وَالْمُرْسَلينَ','وَالْمُرْسَلينَ',0,0,1,'و000',9),(120120,'وَالْمُرْسَلينَ وَربَّ','وَالْمُرْسَلينَ وَربَّ',0,1,1.7333,'و000',9),(120121,'وَالْمُرْسَلينَ وَربَّ مُحَمَّدٍ','وَالْمُرْسَلينَ وَربَّ مُحَمَّدٍ',0,1,2,'و000',9),(120122,'وَالْمُسْتَضْعَفُ','وَالْمُسْتَضْعَفُ',0,0,1,'و000',9),(120123,'وَالْمُسْتَضْعَفُ الَّذي','وَالْمُسْتَضْعَفُ الَّذي',0,1,1.8,'و000',9),(120124,'وَالْمُسْتَضْعَفُ الَّذي نَصَرْتَهُ','وَالْمُسْتَضْعَفُ الَّذي نَصَرْتَهُ',0,1,2,'و000',9),(120125,'وَالْمُعافاةِ','وَالْمُعافاةِ',0,0,0.8667,'و000',9),(120126,'وَالْمُعافاةِ وَالْعِتْقِ','وَالْمُعافاةِ وَالْعِتْقِ',0,1,1.8333,'و000',9),(120127,'وَالْمُعافاةِ وَالْعِتْقِ مِنَ','وَالْمُعافاةِ وَالْعِتْقِ مِنَ',0,1,2,'و000',9),(120128,'وَالْمُقامَ','وَالْمُقامَ',0,0,0.7333,'و000',9),(120129,'وَالْمُقامَ في','وَالْمُقامَ في',0,1,1.4667,'و000',9),(120130,'وَالْمُقامَ في نِعَمِكَ','وَالْمُقامَ في نِعَمِكَ',0,1,1.7667,'و000',9),(120131,'وَالْمُقيلُ','وَالْمُقيلُ',0,0,0.7333,'و000',9),(120132,'وَالْمُقيلُ عَثْرَتي','وَالْمُقيلُ عَثْرَتي',0,1,1.6667,'و000',9),(120133,'وَالْمُقيلُ عَثْرَتي فَاغْفِرْ','وَالْمُقيلُ عَثْرَتي فَاغْفِرْ',0,1,2,'و000',9),(120134,'وَالْهَمِّ','وَالْهَمِّ',0,0,0.6667,'و000',9),(120135,'وَالْهَمِّ وَالْجُبْنِ','وَالْهَمِّ وَالْجُبْنِ',0,1,1.7333,'و000',9),(120136,'وَالْهَمِّ وَالْجُبْنِ وَالْبُخْلِ','وَالْهَمِّ وَالْجُبْنِ وَالْبُخْلِ',0,1,2,'و000',9),(120137,'وَالْهُمُومَ','وَالْهُمُومَ',0,0,0.8,'و000',9),(120138,'وَالْهُمُومَ وَالاَحْزانَ','وَالْهُمُومَ وَالاَحْزانَ',0,1,1.8333,'و000',9),(120139,'وَالْهُمُومَ وَالاَحْزانَ وَالاَعْراضَ','وَالْهُمُومَ وَالاَحْزانَ وَالاَعْراضَ',0,1,2,'و000',9),(120140,'وَالْوَتْرِ','وَالْوَتْرِ',0,0,0.7333,'و000',9),(120141,'وَالْوَتْرِ وَربَّ','وَالْوَتْرِ وَربَّ',0,1,1.6,'و000',9),(120142,'وَالْوَتْرِ وَربَّ شَهْرِ','وَالْوَتْرِ وَربَّ شَهْرِ',0,1,1.8333,'و000',9),(120143,'وَالْوَجَلَ','وَالْوَجَلَ',0,0,0.7333,'و000',9),(120144,'وَالْوَجَلَ مِنْكَ','وَالْوَجَلَ مِنْكَ',0,1,1.6,'و000',9),(120145,'وَالْوَجَلَ مِنْكَ وَالرَّجاءَ','وَالْوَجَلَ مِنْكَ وَالرَّجاءَ',0,1,2,'و000',9),(120146,'وَالْوَرَعَ','وَالْوَرَعَ',0,0,0.7333,'و000',9),(120147,'وَالْوَرَعَ عَنْ','وَالْوَرَعَ عَنْ',0,1,1.5333,'و000',9),(120148,'وَالْوَرَعَ عَنْ مَحارِمِكَ','وَالْوَرَعَ عَنْ مَحارِمِكَ',0,1,1.9,'و000',9),(120149,'وَالْوَسيلَةِ','وَالْوَسيلَةِ',0,0,0.8667,'و000',9),(120150,'وَالْوَسيلَةِ وَالْمَنْزِلَةِ','وَالْوَسيلَةِ وَالْمَنْزِلَةِ',0,1,1.9667,'و000',9),(120151,'وَالْوَسيلَةِ وَالْمَنْزِلَةِ وَالْمَقامِ','وَالْوَسيلَةِ وَالْمَنْزِلَةِ وَالْمَقامِ',0,1,2,'و000',9),(120152,'وَالْوَفاءِ','وَالْوَفاءِ',0,0,0.7333,'و000',9),(120153,'وَالْوَفاءِ بَعَهْدِكَ','وَالْوَفاءِ بَعَهْدِكَ',0,1,1.7333,'و000',9),(120154,'وَالْوَفاءِ بَعَهْدِكَ وَوَعْدِكَ','وَالْوَفاءِ بَعَهْدِكَ وَوَعْدِكَ',0,1,2,'و000',9),(120155,'وَالْوَلَدِ','وَالْوَلَدِ',0,0,0.7333,'و000',9),(120156,'وَالْوَلَدِ وَالْمُقامَ','وَالْوَلَدِ وَالْمُقامَ',0,1,1.7667,'و000',9),(120157,'وَالْوَلَدِ وَالْمُقامَ في','وَالْوَلَدِ وَالْمُقامَ في',0,1,1.8667,'و000',9),(120158,'وَالَْمَجْدُ','وَالَْمَجْدُ',0,0,0.8,'و000',9),(120159,'وَالَْمَجْدُ وَالْعَظَمةُ','وَالَْمَجْدُ وَالْعَظَمةُ',0,1,1.8333,'و000',9),(120160,'وَالَْمَجْدُ وَالْعَظَمةُ وَالْكِبرِياءُ','وَالَْمَجْدُ وَالْعَظَمةُ وَالْكِبرِياءُ',0,1,2,'و000',9),(120161,'وَانْتَصِرْ','وَانْتَصِرْ',0,0,0.7333,'و000',9),(120162,'وَانْتَصِرْ بِهِ','وَانْتَصِرْ بِهِ',0,1,1.5333,'و000',9),(120163,'وَانْتَصِرْ بِهِ وَانْصُرْهُ','وَانْتَصِرْ بِهِ وَانْصُرْهُ',0,1,1.9333,'و000',9),(120164,'وَانْصُرْنا بِهِ','وَانْصُرْنا بِهِ',0,1,1.5333,'و000',9),(120165,'وَانْصُرْنا بِهِ عَلى','وَانْصُرْنا بِهِ عَلى',0,1,1.7,'و000',9),(120166,'وَانْصُرْني','وَانْصُرْني',0,0,0.7333,'و000',9),(120167,'وَانْصُرْني عَلَيْهِمْ','وَانْصُرْني عَلَيْهِمْ',0,1,1.7333,'و000',9),(120168,'وَانْصُرْني عَلَيْهِمْ وَاَقِرَّ','وَانْصُرْني عَلَيْهِمْ وَاَقِرَّ',0,1,2,'و000',9),(120169,'وَانْصُرْهُ','وَانْصُرْهُ',0,0,0.7333,'و000',9),(120170,'وَانْصُرْهُ نَصْراً','وَانْصُرْهُ نَصْراً',0,1,1.6333,'و000',9),(120171,'وَانْصُرْهُ نَصْراً عَزيزاً','وَانْصُرْهُ نَصْراً عَزيزاً',0,1,1.9,'و000',9),(120172,'وَانْقَطَعَ','وَانْقَطَعَ',0,0,0.7333,'و000',9),(120173,'وَانْقَطَعَ اِلَيْكَ','وَانْقَطَعَ اِلَيْكَ',0,1,1.6667,'و000',9),(120174,'وَانْقَطَعَ اِلَيْكَ اَنْتَ','وَانْقَطَعَ اِلَيْكَ اَنْتَ',0,1,1.9,'و000',9),(120175,'وَانْقُلْني','وَانْقُلْني',0,0,0.7333,'و000',9),(120176,'وَانْقُلْني اِلى','وَانْقُلْني اِلى',0,1,1.5333,'و000',9),(120177,'وَانْقُلْني اِلى دَرَجَةِ','وَانْقُلْني اِلى دَرَجَةِ',0,1,1.8333,'و000',9),(120178,'وَاهْدِنا بِهِ','وَاهْدِنا بِهِ',0,1,1.4667,'و000',9),(120179,'وَاهْدِنا بِهِ لِمَا','وَاهْدِنا بِهِ لِمَا',0,1,1.6667,'و000',9),(120180,'وَاَبْرِىءْ','وَاَبْرِىءْ',0,0,0.7333,'و000',9),(120181,'وَاَبْرِىءْ قَلْبي','وَاَبْرِىءْ قَلْبي',0,1,1.6,'و000',9),(120182,'وَاَبْرِىءْ قَلْبي مِنَ','وَاَبْرِىءْ قَلْبي مِنَ',0,1,1.7667,'و000',9),(120183,'وَاَبْصارِ','وَاَبْصارِ',0,0,0.6667,'و000',9),(120184,'وَاَبْصارِ اَعْدائي','وَاَبْصارِ اَعْدائي',0,1,1.6333,'و000',9),(120185,'وَاَبْصارِ اَعْدائي وَحُسّادي','وَاَبْصارِ اَعْدائي وَحُسّادي',0,1,1.9667,'و000',9),(120186,'وَاَبْوابَ','وَاَبْوابَ',0,0,0.6667,'و000',9),(120187,'وَاَبْوابَ الدُّعاءِ','وَاَبْوابَ الدُّعاءِ',0,1,1.6667,'و000',9),(120188,'وَاَبْوابَ الدُّعاءِ اِلَيْكَ','وَاَبْوابَ الدُّعاءِ اِلَيْكَ',0,1,1.9667,'و000',9),(120189,'وَاَتَمِّ','وَاَتَمِّ',0,0,0.6,'و000',9),(120190,'وَاَتَمِّ الْعَيْشِ','وَاَتَمِّ الْعَيْشِ',0,1,1.6333,'و000',9),(120191,'وَاَتَمِّ الْعَيْشِ اِنَّكَ','وَاَتَمِّ الْعَيْشِ اِنَّكَ',0,1,1.9,'و000',9),(120192,'وَاَتُوبُ اِلَيْهِ اَسْتَغْفِرُ','وَاَتُوبُ اِلَيْهِ اَسْتَغْفِرُ',0,1,2,'و000',9),(120193,'وَاَتُوبُ اِلَيْهِ اِنَّ','وَاَتُوبُ اِلَيْهِ اِنَّ',0,1,1.8,'و000',9),(120194,'وَاَتُوبُ اِلَيْهِ اِنَّهُ','وَاَتُوبُ اِلَيْهِ اِنَّهُ',0,1,1.8667,'و000',9),(120195,'وَاَتْباعِهِ','وَاَتْباعِهِ',0,0,0.8,'و000',9),(120196,'وَاَتْباعِهِ واَشْياعِهِ','وَاَتْباعِهِ واَشْياعِهِ',0,1,1.8,'و000',9),(120197,'وَاَتْباعِهِ واَشْياعِهِ وَاَوْلِيائِهِ','وَاَتْباعِهِ واَشْياعِهِ وَاَوْلِيائِهِ',0,1,2,'و000',9),(120198,'وَاَتْمَمْتَ','وَاَتْمَمْتَ',0,0,0.8,'و000',9),(120199,'وَاَتْمَمْتَ عَلَيْهِ','وَاَتْمَمْتَ عَلَيْهِ',0,1,1.7,'و000',9),(120200,'وَاَتْمَمْتَ عَلَيْهِ نِعْمَتَكَ','وَاَتْمَمْتَ عَلَيْهِ نِعْمَتَكَ',0,1,2,'و000',9),(120201,'وَاَثْبِتْ','وَاَثْبِتْ',0,0,0.6667,'و000',9),(120202,'وَاَثْبِتْ رَجاءِكَ','وَاَثْبِتْ رَجاءِكَ',0,1,1.6333,'و000',9),(120203,'وَاَثْبِتْ رَجاءِكَ في','وَاَثْبِتْ رَجاءِكَ في',0,1,1.7333,'و000',9),(120204,'وَاَجِبْ','وَاَجِبْ',0,0,0.5333,'و000',9),(120205,'وَاَجِبْ يا','وَاَجِبْ يا',0,1,1.3667,'و000',9),(120206,'وَاَجِبْ يا رَحيمُ','وَاَجِبْ يا رَحيمُ',0,1,1.6,'و000',9),(120207,'وَاَجِرْنا','وَاَجِرْنا',0,0,0.6667,'و000',9),(120208,'وَاَجِرْنا مُسْتَسْلِمينَ','وَاَجِرْنا مُسْتَسْلِمينَ',0,1,1.8333,'و000',9),(120209,'وَاَجِرْنا مُسْتَسْلِمينَ وَلا','وَاَجِرْنا مُسْتَسْلِمينَ وَلا',0,1,2,'و000',9),(120210,'وَاَجِرْنا مِنْ','وَاَجِرْنا مِنْ',0,1,1.5,'و000',9),(120211,'وَاَجِرْنا مِنْ عَذابِكَ','وَاَجِرْنا مِنْ عَذابِكَ',0,1,1.8,'و000',9),(120212,'وَاَجِرْني','وَاَجِرْني',0,0,0.6667,'و000',9),(120213,'وَاَجِرْني مِنَ','وَاَجِرْني مِنَ',0,1,1.5,'و000',9),(120214,'وَاَجِرْني مِنَ النّارِ','وَاَجِرْني مِنَ النّارِ',0,1,1.7667,'و000',9),(120215,'وَاَجْراً','وَاَجْراً',0,0,0.6,'و000',9),(120216,'وَاَجْراً عَظيماً','وَاَجْراً عَظيماً',0,1,1.5667,'و000',9),(120217,'وَاَجْراً عَظيماً اَسْأَلُكَ','وَاَجْراً عَظيماً اَسْأَلُكَ',0,1,1.9333,'و000',9),(120218,'وَاَجْمَلَ','وَاَجْمَلَ',0,0,0.6667,'و000',9),(120219,'وَاَجْمَلَ وَاَكْمَلَ','وَاَجْمَلَ وَاَكْمَلَ',0,1,1.7,'و000',9),(120220,'وَاَجْمَلَ وَاَكْمَلَ وَاَزْكى','وَاَجْمَلَ وَاَكْمَلَ وَاَزْكى',0,1,2,'و000',9),(120221,'وَاَجْوَدَ','وَاَجْوَدَ',0,0,0.6667,'و000',9),(120222,'وَاَجْوَدَ مَنْ','وَاَجْوَدَ مَنْ',0,1,1.5,'و000',9),(120223,'وَاَجْوَدَ مَنْ اَعْطى','وَاَجْوَدَ مَنْ اَعْطى',0,1,1.7333,'و000',9),(120224,'وَاَحَقُّ','وَاَحَقُّ',0,0,0.6,'و000',9),(120225,'وَاَحَقُّ بِحَمْدي','وَاَحَقُّ بِحَمْدي',0,1,1.6,'و000',9),(120226,'وَاَحَقُّ بِحَمْدي اَللّـهُمَّ','وَاَحَقُّ بِحَمْدي اَللّـهُمَّ',0,1,2,'و000',9),(120227,'وَاَحَقُّ منْ','وَاَحَقُّ منْ',0,1,1.4333,'و000',9),(120228,'وَاَحَقُّ منْ سَأَلَ','وَاَحَقُّ منْ سَأَلَ',0,1,1.6667,'و000',9),(120229,'وَاَحْبِبْ','وَاَحْبِبْ',0,0,0.6667,'و000',9),(120230,'وَاَحْبِبْ لِقائي','وَاَحْبِبْ لِقائي',0,1,1.5667,'و000',9),(120231,'وَاَحْبِبْ لِقائي وَاجْعَلْ','وَاَحْبِبْ لِقائي وَاجْعَلْ',0,1,1.9,'و000',9),(120232,'وَاَحْذَرُ','وَاَحْذَرُ',0,0,0.6667,'و000',9),(120233,'وَاَحْذَرُ وَاَخافُ','وَاَحْذَرُ وَاَخافُ',0,1,1.6333,'و000',9),(120234,'وَاَحْذَرُ وَاَخافُ عَلى','وَاَحْذَرُ وَاَخافُ عَلى',0,1,1.8,'و000',9),(120235,'وَاَحْزَابِهِ','وَاَحْزَابِهِ',0,0,0.8667,'و000',9),(120236,'وَاَحْزَابِهِ وَاَتْباعِهِ','وَاَحْزَابِهِ وَاَتْباعِهِ',0,1,1.8667,'و000',9),(120237,'وَاَحْزَابِهِ وَاَتْباعِهِ واَشْياعِهِ','وَاَحْزَابِهِ وَاَتْباعِهِ واَشْياعِهِ',0,1,2,'و000',9),(120238,'وَاَحْسَنَ','وَاَحْسَنَ',0,0,0.6667,'و000',9),(120239,'وَاَحْسَنَ وَاَجْمَلَ','وَاَحْسَنَ وَاَجْمَلَ',0,1,1.7,'و000',9),(120240,'وَاَحْسَنَ وَاَجْمَلَ وَاَكْمَلَ','وَاَحْسَنَ وَاَجْمَلَ وَاَكْمَلَ',0,1,2,'و000',9),(120241,'وَاَحْسِنْ','وَاَحْسِنْ',0,0,0.6667,'و000',9),(120242,'وَاَحْسِنْ لي','وَاَحْسِنْ لي',0,1,1.4333,'و000',9),(120243,'وَاَحْسِنْ لي فيهِ','وَاَحْسِنْ لي فيهِ',0,1,1.6,'و000',9),(120244,'وَاَحْصِهِمْ','وَاَحْصِهِمْ',0,0,0.8,'و000',9),(120245,'وَاَحْصِهِمْ عَدَداً','وَاَحْصِهِمْ عَدَداً',0,1,1.6667,'و000',9),(120246,'وَاَحْصِهِمْ عَدَداً وَلا','وَاَحْصِهِمْ عَدَداً وَلا',0,1,1.8333,'و000',9),(120247,'وَاَحْكَمُ','وَاَحْكَمُ',0,0,0.6667,'و000',9),(120248,'وَاَحْكَمُ الْحاكِمينَ','وَاَحْكَمُ الْحاكِمينَ',0,1,1.7333,'و000',9),(120249,'وَاَحْكَمُ الْحاكِمينَ وَاَكْرَمُ','وَاَحْكَمُ الْحاكِمينَ وَاَكْرَمُ',0,1,2,'و000',9),(120250,'وَاَحْيَيْتَهُ','وَاَحْيَيْتَهُ',0,0,0.9333,'و000',9),(120251,'وَاَحْيَيْتَهُ حَياةً','وَاَحْيَيْتَهُ حَياةً',0,1,1.7,'و000',9),(120252,'وَاَحْيَيْتَهُ حَياةً طَيِّبَةً','وَاَحْيَيْتَهُ حَياةً طَيِّبَةً',0,1,2,'و000',9),(120253,'وَاَخافُ عَلى','وَاَخافُ عَلى',0,1,1.4333,'و000',9),(120254,'وَاَخافُ عَلى نَفْسي','وَاَخافُ عَلى نَفْسي',0,1,1.6667,'و000',9),(120255,'وَاَخي','وَاَخي',0,0,0.4,'و000',9),(120256,'وَاَخي رَسُولِكَ','وَاَخي رَسُولِكَ',0,1,1.5333,'و000',9),(120257,'وَاَخي رَسُولِكَ وَحُجَّتِكَ','وَاَخي رَسُولِكَ وَحُجَّتِكَ',0,1,1.9333,'و000',9),(120258,'وَاَخَفُّ','وَاَخَفُّ',0,0,0.6,'و000',9),(120259,'وَاَخَفُّ الْمُطَّلِعينَ','وَاَخَفُّ الْمُطَّلِعينَ',0,1,1.8,'و000',9),(120260,'وَاَخَفُّ الْمُطَّلِعينَ عَلَيَّ','وَاَخَفُّ الْمُطَّلِعينَ عَلَيَّ',0,1,2,'و000',9),(120261,'وَاَخْرِجْني','وَاَخْرِجْني',0,0,0.8,'و000',9),(120262,'وَاَخْرِجْني مِنْ','وَاَخْرِجْني مِنْ',0,1,1.5667,'و000',9),(120263,'وَاَخْرِجْني مِنْ كُلِّ','وَاَخْرِجْني مِنْ كُلِّ',0,1,1.7667,'و000',9),(120264,'وَاَخْفى','وَاَخْفى',0,0,0.5333,'و000',9),(120265,'وَاَخْفى وَيَسْمَعُ','وَاَخْفى وَيَسْمَعُ',0,1,1.6333,'و000',9),(120266,'وَاَخْفى وَيَسْمَعُ وَساوِسَ','وَاَخْفى وَيَسْمَعُ وَساوِسَ',0,1,1.9333,'و000',9),(120267,'وَاَخْلُو','وَاَخْلُو',0,0,0.6,'و000',9),(120268,'وَاَخْلُو بِهِ','وَاَخْلُو بِهِ',0,1,1.4667,'و000',9),(120269,'وَاَخْلُو بِهِ حَيْثُ','وَاَخْلُو بِهِ حَيْثُ',0,1,1.7,'و000',9),(120270,'وَاَدِمْ','وَاَدِمْ',0,0,0.5333,'و000',9),(120271,'وَاَدِمْ لي','وَاَدِمْ لي',0,1,1.3667,'و000',9),(120272,'وَاَدِمْ لي ما','وَاَدِمْ لي ما',0,1,1.4667,'و000',9),(120273,'وَاَدْخِلْنِى','وَاَدْخِلْنِى',0,0,0.8667,'و000',9),(120274,'وَاَدْخِلْنِى الْجَنَّةَ','وَاَدْخِلْنِى الْجَنَّةَ',0,1,1.8,'و000',9),(120275,'وَاَدْخِلْنِى الْجَنَّةَ بِرَحْمَتِكَ','وَاَدْخِلْنِى الْجَنَّةَ بِرَحْمَتِكَ',0,1,2,'و000',9),(120276,'وَاَدْخِلْنِي','وَاَدْخِلْنِي',0,0,0.8667,'و000',9),(120277,'وَاَدْخِلْنِي الْجَنَّةَ','وَاَدْخِلْنِي الْجَنَّةَ',0,1,1.8,'و000',9),(120278,'وَاَدْخِلْنِي الْجَنَّةَ بِرَحْمَتِكَ','وَاَدْخِلْنِي الْجَنَّةَ بِرَحْمَتِكَ',0,1,2,'و000',9),(120279,'وَاَذْكُرُهُ','وَاَذْكُرُهُ',0,0,0.8,'و000',9),(120280,'وَاَذْكُرُهُ مُسَبِّحاً','وَاَذْكُرُهُ مُسَبِّحاً',0,1,1.7667,'و000',9),(120281,'وَاَذْكُرُهُ مُسَبِّحاً اَلْحَمْدُ','وَاَذْكُرُهُ مُسَبِّحاً اَلْحَمْدُ',0,1,2,'و000',9),(120282,'وَاَذْهِبْ','وَاَذْهِبْ',0,0,0.6667,'و000',9),(120283,'وَاَذْهِبْ بِهِ','وَاَذْهِبْ بِهِ',0,1,1.5,'و000',9),(120284,'وَاَذْهِبْ بِهِ غَيْظَ','وَاَذْهِبْ بِهِ غَيْظَ',0,1,1.7333,'و000',9),(120285,'وَاَرى','وَاَرى',0,0,0.4,'و000',9),(120286,'وَاَرى نَفْسي','وَاَرى نَفْسي',0,1,1.4333,'و000',9),(120287,'وَاَرى نَفْسي تُخادِعُني','وَاَرى نَفْسي تُخادِعُني',0,1,1.8,'و000',9),(120288,'وَاَرَيْتَني','وَاَرَيْتَني',0,0,0.8,'و000',9),(120289,'وَاَرَيْتَني مَنْ','وَاَرَيْتَني مَنْ',0,1,1.5667,'و000',9),(120290,'وَاَرَيْتَني مَنْ قُدْرَتِكَ','وَاَرَيْتَني مَنْ قُدْرَتِكَ',0,1,1.9333,'و000',9),(120291,'وَاَرْضاها','وَاَرْضاها',0,0,0.6667,'و000',9),(120292,'وَاَرْضاها لَكَ','وَاَرْضاها لَكَ',0,1,1.5,'و000',9),(120293,'وَاَرْغِدْ','وَاَرْغِدْ',0,0,0.6667,'و000',9),(120294,'وَاَرْغِدْ عَيْشي','وَاَرْغِدْ عَيْشي',0,1,1.5667,'و000',9),(120295,'وَاَرْغِدْ عَيْشي وَاَظْهِرْ','وَاَرْغِدْ عَيْشي وَاَظْهِرْ',0,1,1.9333,'و000',9),(120296,'وَاَرْواحِهِمْ','وَاَرْواحِهِمْ',0,0,0.9333,'و000',9),(120297,'وَاَرْواحِهِمْ وَرَحْمَةُ','وَاَرْواحِهِمْ وَرَحْمَةُ',0,1,1.8333,'و000',9),(120298,'وَاَرْواحِهِمْ وَرَحْمَةُ اللهِ','وَاَرْواحِهِمْ وَرَحْمَةُ اللهِ',0,1,2,'و000',9),(120299,'وَاَزْكى وَاَنْمى','وَاَزْكى وَاَنْمى',0,1,1.5667,'و000',9),(120300,'وَاَزْكى وَاَنْمى وَاَطْيَبَ','وَاَزْكى وَاَنْمى وَاَطْيَبَ',0,1,1.9333,'و000',9),(120301,'وَاَسأَلُكَ','وَاَسأَلُكَ',0,0,0.7333,'و000',9),(120302,'وَاَسأَلُكَ بِفَضْلِكَ','وَاَسأَلُكَ بِفَضْلِكَ',0,1,1.7333,'و000',9),(120303,'وَاَسأَلُكَ بِفَضْلِكَ وَرِضْوانِكَ','وَاَسأَلُكَ بِفَضْلِكَ وَرِضْوانِكَ',0,1,2,'و000',9),(120304,'وَاَساَلُكَ','وَاَساَلُكَ',0,0,0.7333,'و000',9),(120305,'وَاَساَلُكَ اَنْ','وَاَساَلُكَ اَنْ',0,1,1.5333,'و000',9),(120306,'وَاَساَلُكَ اَنْ تَجْعَلَ','وَاَساَلُكَ اَنْ تَجْعَلَ',0,1,1.8333,'و000',9),(120307,'وَاَسْأَلُكَ','وَاَسْأَلُكَ',0,0,0.8,'و000',13),(120308,'وَاَسْأَلُكَ اَنْ','وَاَسْأَلُكَ اَنْ',0,1,1.5667,'و000',9),(120309,'وَاَسْأَلُكَ اَنْ تَقْتُلَ','وَاَسْأَلُكَ اَنْ تَقْتُلَ',0,1,1.8667,'و000',9),(120310,'وَاَسْأَلُكَ اَنْ تُصَلِّيَ','وَاَسْأَلُكَ اَنْ تُصَلِّيَ',0,1,1.9,'و000',9),(120311,'وَاَسْأَلُكَ اَنْ تُطيلَ','وَاَسْأَلُكَ اَنْ تُطيلَ',0,1,1.8,'و000',9),(120312,'وَاَسْأَلُكَ اَنْ تُكْرِمَني','وَاَسْأَلُكَ اَنْ تُكْرِمَني',0,1,1.9333,'و000',9),(120313,'وَاَسْأَلُكَ بِحَقِّكَ','وَاَسْأَلُكَ بِحَقِّكَ',0,1,1.7333,'و000',9),(120314,'وَاَسْأَلُكَ بِحَقِّكَ عَلَيْهِمْ','وَاَسْأَلُكَ بِحَقِّكَ عَلَيْهِمْ',0,1,2,'و000',9),(120315,'وَاَسْأَلُكَ بِكُلِّ','وَاَسْأَلُكَ بِكُلِّ',0,1,1.6667,'و000',9),(120316,'وَاَسْأَلُكَ بِكُلِّ شَأنٍ','وَاَسْأَلُكَ بِكُلِّ شَأنٍ',0,1,1.8667,'و000',9),(120317,'وَاَسْأَلُكَ مُسْتَأنِساً','وَاَسْأَلُكَ مُسْتَأنِساً',0,1,1.8333,'و000',9),(120318,'وَاَسْأَلُكَ مُسْتَأنِساً لا','وَاَسْأَلُكَ مُسْتَأنِساً لا',0,1,1.9333,'و000',9),(120319,'وَاَسْبَغِ','وَاَسْبَغِ',0,0,0.6667,'و000',9),(120320,'وَاَسْبَغِ الْكَرامَةِ','وَاَسْبَغِ الْكَرامَةِ',0,1,1.7333,'و000',9),(120321,'وَاَسْبَغِ الْكَرامَةِ وَاَتَمِّ','وَاَسْبَغِ الْكَرامَةِ وَاَتَمِّ',0,1,2,'و000',9),(120322,'وَاَسْتَغْفِرُكَ','وَاَسْتَغْفِرُكَ',0,0,1,'و000',9),(120323,'وَاَسْتَغْفِرُكَ لِكُلِّ','وَاَسْتَغْفِرُكَ لِكُلِّ',0,1,1.8,'و000',9),(120324,'وَاَسْتَغْفِرُكَ لِكُلِّ خَيْرٍ','وَاَسْتَغْفِرُكَ لِكُلِّ خَيْرٍ',0,1,2,'و000',9),(120325,'وَاَسْقَطْتَني','وَاَسْقَطْتَني',0,0,0.9333,'و000',9),(120326,'وَاَسْقَطْتَني مِنْ','وَاَسْقَطْتَني مِنْ',0,1,1.6333,'و000',9),(120327,'وَاَسْقَطْتَني مِنْ عَيْنِكَ','وَاَسْقَطْتَني مِنْ عَيْنِكَ',0,1,1.9333,'و000',9),(120328,'وَاَسْمِعْ','وَاَسْمِعْ',0,0,0.6667,'و000',9),(120329,'وَاَسْمِعْ دُعائي','وَاَسْمِعْ دُعائي',0,1,1.5667,'و000',9),(120330,'وَاَسْمِعْ دُعائي يا','وَاَسْمِعْ دُعائي يا',0,1,1.6667,'و000',9),(120331,'وَاَسْنى','وَاَسْنى',0,0,0.5333,'و000',9),(120332,'وَاَسْنى وَاَكْثَرَ','وَاَسْنى وَاَكْثَرَ',0,1,1.6333,'و000',9),(120333,'وَاَسْنى وَاَكْثَرَ ما','وَاَسْنى وَاَكْثَرَ ما',0,1,1.7333,'و000',9),(120334,'وَاَشارَ','وَاَشارَ',0,0,0.5333,'و000',9),(120335,'وَاَشارَ لي','وَاَشارَ لي',0,1,1.3667,'و000',9),(120336,'وَاَشارَ لي فِي','وَاَشارَ لي فِي',0,1,1.5,'و000',9),(120337,'وَاَشَدُّ','وَاَشَدُّ',0,0,0.6,'و000',9),(120338,'وَاَشَدُّ الْمُعاقِبينَ','وَاَشَدُّ الْمُعاقِبينَ',0,1,1.7667,'و000',9),(120339,'وَاَشَدُّ الْمُعاقِبينَ في','وَاَشَدُّ الْمُعاقِبينَ في',0,1,1.8667,'و000',9),(120340,'وَاَشَدُّ تَنْكيلاً','وَاَشَدُّ تَنْكيلاً',0,1,1.6333,'و000',9),(120341,'وَاَشَدُّ تَنْكيلاً kuşkusuz','وَاَشَدُّ تَنْكيلاً kuşkusuz',0,1,1.9333,'و200',9),(120342,'وَاَصِحَّ فيهِ','وَاَصِحَّ فيهِ',0,1,1.4667,'و000',9),(120343,'وَاَصِحَّ فيهِ بَدَني','وَاَصِحَّ فيهِ بَدَني',0,1,1.7,'و000',9),(120344,'وَاَصْلِحْ','وَاَصْلِحْ',0,0,0.6667,'و000',9),(120345,'وَاَصْلِحْ جَميعَ','وَاَصْلِحْ جَميعَ',0,1,1.5667,'و000',9),(120346,'وَاَصْلِحْ جَميعَ اَحْوالي','وَاَصْلِحْ جَميعَ اَحْوالي',0,1,1.8667,'و000',9),(120347,'وَاَطْرافِ','وَاَطْرافِ',0,0,0.6667,'و000',9),(120348,'وَاَطْهَرَ','وَاَطْهَرَ',0,0,0.6667,'و000',9),(120349,'وَاَطْهَرَ وَأزْكى','وَاَطْهَرَ وَأزْكى',0,1,1.6,'و000',9),(120350,'وَاَطْهَرَ وَأزْكى وَاَنْمى','وَاَطْهَرَ وَأزْكى وَاَنْمى',0,1,1.9,'و000',9),(120351,'وَاَطْهَرَ وَاَسْنى','وَاَطْهَرَ وَاَسْنى',0,1,1.6333,'و000',9),(120352,'وَاَطْهَرَ وَاَسْنى وَاَكْثَرَ','وَاَطْهَرَ وَاَسْنى وَاَكْثَرَ',0,1,2,'و000',9),(120353,'وَاَطْيَبَ','وَاَطْيَبَ',0,0,0.6667,'و000',9),(120354,'وَاَطْيَبَ وَاَطْهَرَ','وَاَطْيَبَ وَاَطْهَرَ',0,1,1.7,'و000',9),(120355,'وَاَطْيَبَ وَاَطْهَرَ وَاَسْنى','وَاَطْيَبَ وَاَطْهَرَ وَاَسْنى',0,1,2,'و000',9),(120356,'وَاَظْهِرْ','وَاَظْهِرْ',0,0,0.6667,'و000',9),(120357,'وَاَظْهِرْ مُرُوَّتي','وَاَظْهِرْ مُرُوَّتي',0,1,1.6667,'و000',9),(120358,'وَاَظْهِرْ مُرُوَّتي وَاَصْلِحْ','وَاَظْهِرْ مُرُوَّتي وَاَصْلِحْ',0,1,2,'و000',9),(120359,'وَاَعانَني','وَاَعانَني',0,0,0.6667,'و000',9),(120360,'وَاَعانَني عَلَيْها','وَاَعانَني عَلَيْها',0,1,1.6333,'و000',9),(120361,'وَاَعانَني عَلَيْها شِقْوَتي','وَاَعانَني عَلَيْها شِقْوَتي',0,1,1.9333,'و000',9),(120362,'وَاَعُوذُ بِكَ مِنْ','وَاَعُوذُ بِكَ مِنْ',0,1,1.6333,'و000',9),(120363,'وَاَعُوذُ بِكَ يا','وَاَعُوذُ بِكَ يا',0,1,1.5667,'و000',9),(120364,'وَاَعِذْنا','وَاَعِذْنا',0,0,0.6667,'و000',9),(120365,'وَاَعِذْنا مُسْتَجيرينَ','وَاَعِذْنا مُسْتَجيرينَ',0,1,1.7667,'و000',9),(120366,'وَاَعِذْنا مُسْتَجيرينَ وَاَجِرْنا','وَاَعِذْنا مُسْتَجيرينَ وَاَجِرْنا',0,1,2,'و000',9),(120367,'وَاَعِذْنا مِنْ','وَاَعِذْنا مِنْ',0,1,1.5,'و000',9),(120368,'وَاَعِذْنا مِنْ سَخَطِكَ','وَاَعِذْنا مِنْ سَخَطِكَ',0,1,1.8,'و000',9),(120369,'وَاَعِذْني','وَاَعِذْني',0,0,0.6667,'و000',9),(120370,'وَاَعِذْني فيهِ','وَاَعِذْني فيهِ',0,1,1.5,'و000',9),(120371,'وَاَعِذْني فيهِ مِنَ','وَاَعِذْني فيهِ مِنَ',0,1,1.6667,'و000',9),(120372,'وَاَعِنّا عَلى ذلِكَ','وَاَعِنّا عَلى ذلِكَ',0,1,1.6667,'و000',9),(120373,'وَاَعِنّي','وَاَعِنّي',0,0,0.6,'و000',9),(120374,'وَاَعِنّي بِالْبُكاءِ','وَاَعِنّي بِالْبُكاءِ',0,1,1.7,'و000',9),(120375,'وَاَعِنّي بِالْبُكاءِ عَلى','وَاَعِنّي بِالْبُكاءِ عَلى',0,1,1.8667,'و000',9),(120376,'وَاَعِنّي عَلى','وَاَعِنّي عَلى',0,1,1.4667,'و000',9),(120377,'وَاَعِنّي عَلى صالِحِ','وَاَعِنّي عَلى صالِحِ',0,1,1.7,'و000',9),(120378,'وَاَعِنّي عَلى نَفْسي','وَاَعِنّي عَلى نَفْسي',0,1,1.7,'و000',9),(120379,'وَاَعِنّي عَلَيْهِ','وَاَعِنّي عَلَيْهِ',0,1,1.6,'و000',9),(120380,'وَاَعِنّي عَلَيْهِ بِاَفْضَلِ','وَاَعِنّي عَلَيْهِ بِاَفْضَلِ',0,1,1.9667,'و000',9),(120381,'وَاَعِّني','وَاَعِّني',0,0,0.6,'و000',9),(120382,'وَاَعِّني عَلى','وَاَعِّني عَلى',0,1,1.4667,'و000',9),(120383,'وَاَعِّني عَلى صِيامِهِ','وَاَعِّني عَلى صِيامِهِ',0,1,1.7667,'و000',9),(120384,'وَاَعْداءَ','وَاَعْداءَ',0,0,0.6667,'و000',9),(120385,'وَاَعْداءَ رَسُولِكَ','وَاَعْداءَ رَسُولِكَ',0,1,1.6667,'و000',9),(120386,'وَاَعْداءَ رَسُولِكَ وَاَسْأَلُكَ','وَاَعْداءَ رَسُولِكَ وَاَسْأَلُكَ',0,1,2,'و000',9),(120387,'وَاَعْزِزْ','وَاَعْزِزْ',0,0,0.6667,'و000',9),(120388,'وَاَعْزِزْ بِهِ','وَاَعْزِزْ بِهِ',0,1,1.5,'و000',9),(120389,'وَاَعْزِزْ بِهِ ذِلَّتَنا','وَاَعْزِزْ بِهِ ذِلَّتَنا',0,1,1.8333,'و000',9),(120390,'وَاَعْزِزْ بِهِ وَانْصُرْهُ','وَاَعْزِزْ بِهِ وَانْصُرْهُ',0,1,1.9,'و000',9),(120391,'وَاَعْطَيْتَني','وَاَعْطَيْتَني',0,0,0.9333,'و000',9),(120392,'وَاَعْطَيْتَني جَميعَ','وَاَعْطَيْتَني جَميعَ',0,1,1.7,'و000',9),(120393,'وَاَعْطَيْتَني جَميعَ سُؤْلي','وَاَعْطَيْتَني جَميعَ سُؤْلي',0,1,1.9333,'و000',9),(120394,'وَاَعْطِ','وَاَعْطِ',0,0,0.5333,'و000',9),(120395,'وَاَعْطِ مُحَمَّداً','وَاَعْطِ مُحَمَّداً',0,1,1.6333,'و000',9),(120396,'وَاَعْطِ مُحَمَّداً صَلَّى','وَاَعْطِ مُحَمَّداً صَلَّى',0,1,1.8667,'و000',9),(120397,'وَاَعْطِ مُحَمَّداً فَوْقَ','وَاَعْطِ مُحَمَّداً فَوْقَ',0,1,1.8667,'و000',9),(120398,'وَاَعْطِنا','وَاَعْطِنا',0,0,0.6667,'و000',9),(120399,'وَاَعْطِنا اِنَّكَ','وَاَعْطِنا اِنَّكَ',0,1,1.6,'و000',9),(120400,'وَاَعْطِنا اِنَّكَ سَميعُ','وَاَعْطِنا اِنَّكَ سَميعُ',0,1,1.8333,'و000',9),(120401,'وَاَعْطِنا بِهِ','وَاَعْطِنا بِهِ',0,1,1.5,'و000',9),(120402,'وَاَعْطِنا بِهِ سُؤْلَنا','وَاَعْطِنا بِهِ سُؤْلَنا',0,1,1.8,'و000',9),(120403,'وَاَعْطِنا بِهِ فَوْقَ','وَاَعْطِنا بِهِ فَوْقَ',0,1,1.7333,'و000',9),(120404,'وَاَعْطِني فيهِ','وَاَعْطِني فيهِ',0,1,1.5,'و000',9),(120405,'وَاَعْطِني فيهِ اَفْضَلَ','وَاَعْطِني فيهِ اَفْضَلَ',0,1,1.8,'و000',9),(120406,'وَاَعْطِني يا','وَاَعْطِني يا',0,1,1.4333,'و000',9),(120407,'وَاَعْطِني يا رَبِّ','وَاَعْطِني يا رَبِّ',0,1,1.6333,'و000',9),(120408,'وَاَعْظَمَكَ','وَاَعْظَمَكَ',0,0,0.8,'و000',9),(120409,'وَاَعْظَمَكَ وَاَكْرَمَكَ','وَاَعْظَمَكَ وَاَكْرَمَكَ',0,1,1.8333,'و000',9),(120410,'وَاَعْظَمَكَ وَاَكْرَمَكَ مُبْدِئاً','وَاَعْظَمَكَ وَاَكْرَمَكَ مُبْدِئاً',0,1,2,'و000',9),(120411,'وَاَعْظَمُ','وَاَعْظَمُ',0,0,0.6667,'و000',9),(120412,'وَاَعْظَمُ الْمُتَجَبِّرِينَ','وَاَعْظَمُ الْمُتَجَبِّرِينَ',0,1,1.9333,'و000',9),(120413,'وَاَعْظَمُ الْمُتَجَبِّرِينَ في','وَاَعْظَمُ الْمُتَجَبِّرِينَ في',0,1,2,'و000',9),(120414,'وَاَعْظَمُ حِلْماً','وَاَعْظَمُ حِلْماً',0,1,1.6,'و000',9),(120415,'وَاَعْظَمُ حِلْماً مِنْ','وَاَعْظَمُ حِلْماً مِنْ',0,1,1.7667,'و000',9),(120416,'وَاَعْظِمْ','وَاَعْظِمْ',0,0,0.6667,'و000',9),(120417,'وَاَعْظِمْ لي','وَاَعْظِمْ لي',0,1,1.4333,'و000',9),(120418,'وَاَعْظِمْ لي فيهِ','وَاَعْظِمْ لي فيهِ',0,1,1.6,'و000',9),(120419,'وَاَعْلَمُ','وَاَعْلَمُ',0,0,0.6667,'و000',9),(120420,'وَاَعْلَمُ اَنَّكَ','وَاَعْلَمُ اَنَّكَ',0,1,1.6,'و000',9),(120421,'وَاَعْلَمُ اَنَّكَ لِلرّاجينَ','وَاَعْلَمُ اَنَّكَ لِلرّاجينَ',0,1,1.9667,'و000',9),(120422,'وَاَعْلِ','وَاَعْلِ',0,0,0.5333,'و000',9),(120423,'وَاَعْلِ ذِكْري','وَاَعْلِ ذِكْري',0,1,1.5,'و000',9),(120424,'وَاَعْلِ ذِكْري وَارْفَعْ','وَاَعْلِ ذِكْري وَارْفَعْ',0,1,1.8333,'و000',9),(120425,'وَاَغْنِ','وَاَغْنِ',0,0,0.5333,'و000',9),(120426,'وَاَغْنِ بِهِ','وَاَغْنِ بِهِ',0,1,1.4333,'و000',9),(120427,'وَاَغْنِ بِهِ عائِلَنا','وَاَغْنِ بِهِ عائِلَنا',0,1,1.7333,'و000',9),(120428,'وَاَغْنِنا','وَاَغْنِنا',0,0,0.6667,'و000',9),(120429,'وَاَغْنِنا مِنَ','وَاَغْنِنا مِنَ',0,1,1.5,'و000',9),(120430,'وَاَغْنِنا مِنَ الْفَقْرِ','وَاَغْنِنا مِنَ الْفَقْرِ',0,1,1.8333,'و000',9),(120431,'وَاَفْضَلَ','وَاَفْضَلَ',0,0,0.6667,'و000',9),(120432,'وَاَفْضَلَ ما','وَاَفْضَلَ ما',0,1,1.4333,'و000',9),(120433,'وَاَفْضَلَ ما اَنْتَ','وَاَفْضَلَ ما اَنْتَ',0,1,1.6667,'و000',9),(120434,'وَاَفْضَلَ ما سُئِلْتَ','وَاَفْضَلَ ما سُئِلْتَ',0,1,1.7333,'و000',9),(120435,'وَاَفْضَلَ ما صَلَّيْتَ','وَاَفْضَلَ ما صَلَّيْتَ',0,1,1.7667,'و000',9),(120436,'وَاَفْضَلَ مَنْ','وَاَفْضَلَ مَنْ',0,1,1.5,'و000',9),(120437,'وَاَفْضَلَ مَنْ رَجاهُ','وَاَفْضَلَ مَنْ رَجاهُ',0,1,1.7333,'و000',9),(120438,'وَاَقِرَّ','وَاَقِرَّ',0,0,0.6,'و000',9),(120439,'وَاَقِرَّ عَيْني','وَاَقِرَّ عَيْني',0,1,1.5333,'و000',9),(120440,'وَاَقِرَّ عَيْني وَفَرِّحْ','وَاَقِرَّ عَيْني وَفَرِّحْ',0,1,1.8667,'و000',9),(120441,'وَاَقِلْ','وَاَقِلْ',0,0,0.5333,'و000',9),(120442,'وَاَقِلْ يا','وَاَقِلْ يا',0,1,1.3667,'و000',9),(120443,'وَاَقِلْ يا غَفُورُ','وَاَقِلْ يا غَفُورُ',0,1,1.6333,'و000',9),(120444,'وَاَقْرَبَهُمْ','وَاَقْرَبَهُمْ',0,0,0.9333,'و000',9),(120445,'وَاَقْرَبَهُمْ اِلَيْكَ','وَاَقْرَبَهُمْ اِلَيْكَ',0,1,1.7667,'و000',9),(120446,'وَاَقْرَبَهُمْ اِلَيْكَ وَسيلَةً','وَاَقْرَبَهُمْ اِلَيْكَ وَسيلَةً',0,1,2,'و000',9),(120447,'وَاَقْضِ','وَاَقْضِ',0,0,0.5333,'و000',9),(120448,'وَاَقْضِ بِهِ','وَاَقْضِ بِهِ',0,1,1.4333,'و000',9),(120449,'وَاَقْضِ بِهِ عَنْ','وَاَقْضِ بِهِ عَنْ',0,1,1.6,'و000',9),(120450,'وَاَكْثَرَ','وَاَكْثَرَ',0,0,0.6667,'و000',9),(120451,'وَاَكْثَرَ ما','وَاَكْثَرَ ما',0,1,1.4333,'و000',9),(120452,'وَاَكْثَرَ ما صَلَّيْتَ','وَاَكْثَرَ ما صَلَّيْتَ',0,1,1.7667,'و000',9),(120453,'وَاَكْرَمَكَ','وَاَكْرَمَكَ',0,0,0.8,'و000',9),(120454,'وَاَكْرَمَكَ مُبْدِئاً','وَاَكْرَمَكَ مُبْدِئاً',0,1,1.7333,'و000',9),(120455,'وَاَكْرَمَكَ مُبْدِئاً وَمُعيداً','وَاَكْرَمَكَ مُبْدِئاً وَمُعيداً',0,1,2,'و000',9),(120456,'وَاَكْرَمُ','وَاَكْرَمُ',0,0,0.6667,'و000',9),(120457,'وَاَكْرَمُ الأَكْرَمينَ','وَاَكْرَمُ الأَكْرَمينَ',0,1,1.7667,'و000',9),(120458,'وَاَكْرَمُ الأَكْرَمينَ سَتّارُ','وَاَكْرَمُ الأَكْرَمينَ سَتّارُ',0,1,2,'و000',9),(120459,'وَاَكْرَمْتَهُ','وَاَكْرَمْتَهُ',0,0,0.9333,'و000',9),(120460,'وَاَكْرَمْتَهُ بِها','وَاَكْرَمْتَهُ بِها',0,1,1.6333,'و000',9),(120461,'وَاَكْرَمْتَهُ بِها وَاْجعَلْني','وَاَكْرَمْتَهُ بِها وَاْجعَلْني',0,1,2,'و000',9),(120462,'وَاَكْمَلَ','وَاَكْمَلَ',0,0,0.6667,'و000',9),(120463,'وَاَكْمَلَ وَاَزْكى','وَاَكْمَلَ وَاَزْكى',0,1,1.6333,'و000',9),(120464,'وَاَكْمَلَ وَاَزْكى وَاَنْمى','وَاَكْمَلَ وَاَزْكى وَاَنْمى',0,1,1.9333,'و000',9),(120465,'وَاَلِفَ','وَاَلِفَ',0,0,0.5333,'و000',9),(120466,'وَاَلِفَ اِحْسانَكَ','وَاَلِفَ اِحْسانَكَ',0,1,1.6333,'و000',9),(120467,'وَاَلِفَ اِحْسانَكَ وَنِعَمَكَ','وَاَلِفَ اِحْسانَكَ وَنِعَمَكَ',0,1,2,'و000',9),(120468,'وَاَلْبِسْني مِنْ','وَاَلْبِسْني مِنْ',0,1,1.5667,'و000',9),(120469,'وَاَلْبِسْني مِنْ نَظَرِكَ','وَاَلْبِسْني مِنْ نَظَرِكَ',0,1,1.8667,'و000',9),(120470,'وَاَلْحَمْدُ','وَاَلْحَمْدُ',0,0,0.8,'و000',9),(120471,'وَاَلْحَمْدُ للهِ','وَاَلْحَمْدُ للهِ',0,1,1.5667,'و000',9),(120472,'وَاَلْحَمْدُ للهِ الَّذي','وَاَلْحَمْدُ للهِ الَّذي',0,1,1.8,'و000',9),(120473,'وَاَلْحِقْني بِأَوْلِيائِكَ','وَاَلْحِقْني بِأَوْلِيائِكَ',0,1,1.9,'و000',9),(120474,'وَاَلْحِقْني بِأَوْلِيائِكَ الصّالِحينَ','وَاَلْحِقْني بِأَوْلِيائِكَ الصّالِحينَ',0,1,2,'و000',9),(120475,'وَاَلْهِمْنِيَ','وَاَلْهِمْنِيَ',0,0,0.9333,'و000',9),(120476,'وَاَلْهِمْنِيَ الْخَيْرَ','وَاَلْهِمْنِيَ الْخَيْرَ',0,1,1.8,'و000',9),(120477,'وَاَلْهِمْنِيَ الْخَيْرَ وَالْعَمَلَ','وَاَلْهِمْنِيَ الْخَيْرَ وَالْعَمَلَ',0,1,2,'و000',9),(120478,'وَاَمانِيِّهِ','وَاَمانِيِّهِ',0,0,0.8667,'و000',9),(120479,'وَاَمانِيِّهِ وَغُرُورِهِ','وَاَمانِيِّهِ وَغُرُورِهِ',0,1,1.8333,'و000',9),(120480,'وَاَمانِيِّهِ وَغُرُورِهِ وَفِتْنَتِهِ','وَاَمانِيِّهِ وَغُرُورِهِ وَفِتْنَتِهِ',0,1,2,'و000',9),(120481,'وَاَمينِكَ','وَاَمينِكَ',0,0,0.6667,'و000',9),(120482,'وَاَمينِكَ وَصَفِيِّكَ','وَاَمينِكَ وَصَفِيِّكَ',0,1,1.7333,'و000',9),(120483,'وَاَمينِكَ وَصَفِيِّكَ وَحَبيبِكَ','وَاَمينِكَ وَصَفِيِّكَ وَحَبيبِكَ',0,1,2,'و000',9),(120484,'وَاَمينِكَ وَنَجِيِّكَ','وَاَمينِكَ وَنَجِيِّكَ',0,1,1.7333,'و000',9),(120485,'وَاَمينِكَ وَنَجِيِّكَ دُونَ','وَاَمينِكَ وَنَجِيِّكَ دُونَ',0,1,1.9333,'و000',9),(120486,'وَاَمَرْتَ','وَاَمَرْتَ',0,0,0.6667,'و000',9),(120487,'وَاَمَرْتَ بي','وَاَمَرْتَ بي',0,1,1.4333,'و000',9),(120488,'وَاَمَرْتَ بي اِلَى','وَاَمَرْتَ بي اِلَى',0,1,1.6333,'و000',9),(120489,'وَاَمَرْتَنا','وَاَمَرْتَنا',0,0,0.8,'و000',9),(120490,'وَاَمَرْتَنا اَنْ','وَاَمَرْتَنا اَنْ',0,1,1.5667,'و000',9),(120491,'وَاَمَرْتَنا اَنْ لا','وَاَمَرْتَنا اَنْ لا',0,1,1.6667,'و000',9),(120492,'وَاَمَرْتَنا بِالإِحْسانِ','وَاَمَرْتَنا بِالإِحْسانِ',0,1,1.8333,'و000',9),(120493,'وَاَمَرْتَنا بِالإِحْسانِ اِلىَّ','وَاَمَرْتَنا بِالإِحْسانِ اِلىَّ',0,1,2,'و000',9),(120494,'وَاَمْسَيْنا','وَاَمْسَيْنا',0,0,0.8,'و000',9),(120495,'وَاَمْسَيْنا ذُنُوبُنا','وَاَمْسَيْنا ذُنُوبُنا',0,1,1.7333,'و000',9),(120496,'وَاَمْسَيْنا ذُنُوبُنا بَيْنَ','وَاَمْسَيْنا ذُنُوبُنا بَيْنَ',0,1,1.9667,'و000',9),(120497,'وَاَنا اَرْجُو','وَاَنا اَرْجُو',0,1,1.4667,'و000',9),(120498,'وَاَنا اَرْجُو اَنْ','وَاَنا اَرْجُو اَنْ',0,1,1.6333,'و000',9),(120499,'وَاَنَا الضّالُّ','وَاَنَا الضّالُّ',0,1,1.5333,'و000',9),(120500,'وَاَنَا الضّالُّ الَّذي','وَاَنَا الضّالُّ الَّذي',0,1,1.7667,'و000',9),(120501,'وَاَنَا الطَّريدُ','وَاَنَا الطَّريدُ',0,1,1.5667,'و000',9),(120502,'وَاَنَا الطَّريدُ الَّذي','وَاَنَا الطَّريدُ الَّذي',0,1,1.8,'و000',9),(120503,'وَاَنَا الْجاهِلُ','وَاَنَا الْجاهِلُ',0,1,1.5667,'و000',9),(120504,'وَاَنَا الْجاهِلُ الَّذي','وَاَنَا الْجاهِلُ الَّذي',0,1,1.8,'و000',9),(120505,'وَاَنَا الْخائِفُ','وَاَنَا الْخائِفُ',0,1,1.5667,'و000',9),(120506,'وَاَنَا الْخائِفُ الَّذي','وَاَنَا الْخائِفُ الَّذي',0,1,1.8,'و000',9),(120507,'وَاَنَا الْقَليلُ','وَاَنَا الْقَليلُ',0,1,1.5667,'و000',9),(120508,'وَاَنَا الْقَليلُ الَّذي','وَاَنَا الْقَليلُ الَّذي',0,1,1.8,'و000',9),(120509,'وَاَنَا الْوَضيعُ','وَاَنَا الْوَضيعُ',0,1,1.5667,'و000',9),(120510,'وَاَنَا الْوَضيعُ الَّذي','وَاَنَا الْوَضيعُ الَّذي',0,1,1.8,'و000',9),(120511,'وَاَنَا اَرْجُوكَ','وَاَنَا اَرْجُوكَ',0,1,1.5667,'و000',9),(120512,'وَاَنَا اَرْجُوكَ اِلهٰي','وَاَنَا اَرْجُوكَ اِلهٰي',0,1,1.8,'و000',9),(120513,'وَاَنَا اَعْصيهِ','وَاَنَا اَعْصيهِ',0,1,1.5333,'و000',9),(120514,'وَاَنَا اَعْصيهِ وَيُعَظِّمُ','وَاَنَا اَعْصيهِ وَيُعَظِّمُ',0,1,1.9333,'و000',9),(120515,'وَاَنَا بِرُبُوبِيَّتِكَ','وَاَنَا بِرُبُوبِيَّتِكَ',0,1,1.8,'و000',9),(120516,'وَاَنَا بِرُبُوبِيَّتِكَ جاحِدٌ','وَاَنَا بِرُبُوبِيَّتِكَ جاحِدٌ',0,1,2,'و000',9),(120517,'وَاَنَا ضَيْفُكَ','وَاَنَا ضَيْفُكَ',0,1,1.5333,'و000',9),(120518,'وَاَنَا ضَيْفُكَ فَاْجعَلْ','وَاَنَا ضَيْفُكَ فَاْجعَلْ',0,1,1.8667,'و000',9),(120519,'وَاَنَا عائِذٌ','وَاَنَا عائِذٌ',0,1,1.4667,'و000',9),(120520,'وَاَنَا عائِذٌ بِفَضْلِكَ','وَاَنَا عائِذٌ بِفَضْلِكَ',0,1,1.8333,'و000',9),(120521,'وَاَنَا عَبْدُكَ','وَاَنَا عَبْدُكَ',0,1,1.5333,'و000',9),(120522,'وَاَنَا عَبْدُكَ وَاَحَقُّ','وَاَنَا عَبْدُكَ وَاَحَقُّ',0,1,1.8667,'و000',9),(120523,'وَاَنَا واثِقٌ','وَاَنَا واثِقٌ',0,1,1.4667,'و000',9),(120524,'وَاَنَا واثِقٌ مِنْ','وَاَنَا واثِقٌ مِنْ',0,1,1.6333,'و000',9),(120525,'وَاَنَا وَاللهِ','وَاَنَا وَاللهِ',0,1,1.5,'و000',9),(120526,'وَاَنَا وَاللهِ اَعْلَمُ','وَاَنَا وَاللهِ اَعْلَمُ',0,1,1.8,'و000',9),(120527,'وَاَنَا يا','وَاَنَا يا',0,1,1.3333,'و000',9),(120528,'وَاَنَا يا سَيِّدي','وَاَنَا يا سَيِّدي',0,1,1.6,'و000',9),(120529,'وَاَنَّ','وَاَنَّ',0,0,0.4667,'و000',9),(120530,'وَاَنَّ الِراحِلَ','وَاَنَّ الِراحِلَ',0,1,1.5667,'و000',9),(120531,'وَاَنَّ الِراحِلَ اِلَيْكَ','وَاَنَّ الِراحِلَ اِلَيْكَ',0,1,1.8667,'و000',9),(120532,'وَاَنَّ فِي','وَاَنَّ فِي',0,1,1.3667,'و000',9),(120533,'وَاَنَّ فِي اللَّهْفِ','وَاَنَّ فِي اللَّهْفِ',0,1,1.7,'و000',9),(120534,'وَاَنَّكَ','وَاَنَّكَ',0,0,0.6,'و000',9),(120535,'وَاَنَّكَ لا','وَاَنَّكَ لا',0,1,1.4,'و000',9),(120536,'وَاَنَّكَ لا تَحْتَجِبُ','وَاَنَّكَ لا تَحْتَجِبُ',0,1,1.7667,'و000',9),(120537,'وَاَنْ اَحْفَظَ','وَاَنْ اَحْفَظَ',0,1,1.5,'و000',9),(120538,'وَاَنْ اَحْفَظَ فَرْجي','وَاَنْ اَحْفَظَ فَرْجي',0,1,1.7333,'و000',9),(120539,'وَاَنْ اَكُفَّ','وَاَنْ اَكُفَّ',0,1,1.4667,'و000',9),(120540,'وَاَنْ اَكُفَّ بِها','وَاَنْ اَكُفَّ بِها',0,1,1.6333,'و000',9),(120541,'وَاَنْ تَجْعَلَ فيـما','وَاَنْ تَجْعَلَ فيـما',0,1,1.7,'و000',9),(120542,'وَاَنْ تَسْمَعَ','وَاَنْ تَسْمَعَ',0,1,1.5,'و000',9),(120543,'وَاَنْ تَسْمَعَ صَوْتي','وَاَنْ تَسْمَعَ صَوْتي',0,1,1.7333,'و000',9),(120544,'وَاَنْ تُفَرِّجَ','وَاَنْ تُفَرِّجَ',0,1,1.5333,'و000',9),(120545,'وَاَنْ تُفَرِّجَ هَمّي','وَاَنْ تُفَرِّجَ هَمّي',0,1,1.7333,'و000',9),(120546,'وَاَنْبِيائِكَ','وَاَنْبِيائِكَ',0,0,0.9333,'و000',9),(120547,'وَاَنْبِيائِكَ وَرُسُلِكَ','وَاَنْبِيائِكَ وَرُسُلِكَ',0,1,1.8333,'و000',9),(120548,'وَاَنْبِيائِكَ وَرُسُلِكَ وَصِفْوَتِكَ','وَاَنْبِيائِكَ وَرُسُلِكَ وَصِفْوَتِكَ',0,1,2,'و000',9),(120549,'وَاَنْتَ الْجَوادُ','وَاَنْتَ الْجَوادُ',0,1,1.6,'و000',9),(120550,'وَاَنْتَ الْجَوادُ الَّذي','وَاَنْتَ الْجَوادُ الَّذي',0,1,1.8333,'و000',9),(120551,'وَاَنْتَ الْفاعِلُ','وَاَنْتَ الْفاعِلُ',0,1,1.6,'و000',9),(120552,'وَاَنْتَ الْفاعِلُ لِما','وَاَنْتَ الْفاعِلُ لِما',0,1,1.7667,'و000',9),(120553,'وَاَنْتَ الْمَنّانُ','وَاَنْتَ الْمَنّانُ',0,1,1.6333,'و000',9),(120554,'وَاَنْتَ الْمَنّانُ بِالْعَطِيّاتِ','وَاَنْتَ الْمَنّانُ بِالْعَطِيّاتِ',0,1,2,'و000',9),(120555,'وَاَنْتَ اَهْل','وَاَنْتَ اَهْل',0,1,1.4667,'و000',9),(120556,'وَاَنْتَ اَهْل ذلِكَ','وَاَنْتَ اَهْل ذلِكَ',0,1,1.6667,'و000',9),(120557,'وَاَنْتَ اَهْلُ','وَاَنْتَ اَهْلُ',0,1,1.5,'و000',9),(120558,'وَاَنْتَ اَهْلُ التَّقْوى','وَاَنْتَ اَهْلُ التَّقْوى',0,1,1.8333,'و000',9),(120559,'وَاَنْتَ دَلَلْتَني','وَاَنْتَ دَلَلْتَني',0,1,1.6333,'و000',9),(120560,'وَاَنْتَ دَلَلْتَني عَلَيْكَ','وَاَنْتَ دَلَلْتَني عَلَيْكَ',0,1,1.9333,'و000',9),(120561,'وَاَنْتَ مَوْضِعُ','وَاَنْتَ مَوْضِعُ',0,1,1.5667,'و000',9),(120562,'وَاَنْتَ مَوْضِعُ اَمَلي','وَاَنْتَ مَوْضِعُ اَمَلي',0,1,1.8,'و000',9),(120563,'وَاَنْتَ مُسَدِّدٌ','وَاَنْتَ مُسَدِّدٌ',0,1,1.6,'و000',9),(120564,'وَاَنْتَ مُسَدِّدٌ لِلصَّوابِ','وَاَنْتَ مُسَدِّدٌ لِلصَّوابِ',0,1,1.9667,'و000',9),(120565,'وَاَنْتَ واسِعٌ','وَاَنْتَ واسِعٌ',0,1,1.5,'و000',9),(120566,'وَاَنْتَ واسِعٌ كَريمٌ','وَاَنْتَ واسِعٌ كَريمٌ',0,1,1.7333,'و000',9),(120567,'وَاَنْتَ واسِعُ','وَاَنْتَ واسِعُ',0,1,1.5,'و000',9),(120568,'وَاَنْتَ واسِعُ الْمَغْفِرَةِ','وَاَنْتَ واسِعُ الْمَغْفِرَةِ',0,1,1.9667,'و000',9),(120569,'وَاَنْجَحَ','وَاَنْجَحَ',0,0,0.6667,'و000',9),(120570,'وَاَنْجَحَ سائِلٍ','وَاَنْجَحَ سائِلٍ',0,1,1.5667,'و000',9),(120571,'وَاَنْجَحَ سائِلٍ وَابْعَثْهُ','وَاَنْجَحَ سائِلٍ وَابْعَثْهُ',0,1,1.9667,'و000',9),(120572,'وَاَنْجِحْ','وَاَنْجِحْ',0,0,0.6667,'و000',9),(120573,'وَاَنْجِحْ بِهِ','وَاَنْجِحْ بِهِ',0,1,1.5,'و000',9),(120574,'وَاَنْجِحْ بِهِ طَلِبَتَنا','وَاَنْجِحْ بِهِ طَلِبَتَنا',0,1,1.8667,'و000',9),(120575,'وَاَنْجِزْ بِهِ','وَاَنْجِزْ بِهِ',0,1,1.5,'و000',9),(120576,'وَاَنْجِزْ بِهِ مَواعيدَنا','وَاَنْجِزْ بِهِ مَواعيدَنا',0,1,1.8667,'و000',9),(120577,'وَاَنْصارِهِمْ','وَاَنْصارِهِمْ',0,0,0.9333,'و000',9),(120578,'وَاَنْصارِهِمْ عَلَى','وَاَنْصارِهِمْ عَلَى',0,1,1.6667,'و000',9),(120579,'وَاَنْصارِهِمْ عَلَى الْحَقِّ','وَاَنْصارِهِمْ عَلَى الْحَقِّ',0,1,1.9667,'و000',9),(120580,'وَاَنْعِمْ','وَاَنْعِمْ',0,0,0.6667,'و000',9),(120581,'وَاَنْعِمْ عَلَيْنا','وَاَنْعِمْ عَلَيْنا',0,1,1.6333,'و000',9),(120582,'وَاَنْعِمْ عَلَيْنا مِنْ','وَاَنْعِمْ عَلَيْنا مِنْ',0,1,1.8,'و000',9),(120583,'وَاَنْمى','وَاَنْمى',0,0,0.5333,'و000',9),(120584,'وَاَنْمى وَاَطْيَبَ','وَاَنْمى وَاَطْيَبَ',0,1,1.6333,'و000',9),(120585,'وَاَنْمى وَاَطْيَبَ وَاَطْهَرَ','وَاَنْمى وَاَطْيَبَ وَاَطْهَرَ',0,1,2,'و000',9),(120586,'وَاَنْمى وَاَفْضَلَ','وَاَنْمى وَاَفْضَلَ',0,1,1.6333,'و000',9),(120587,'وَاَنْمى وَاَفْضَلَ ما','وَاَنْمى وَاَفْضَلَ ما',0,1,1.7333,'و000',9),(120588,'وَاَهْلي','وَاَهْلي',0,0,0.5333,'و000',9),(120589,'وَاَهْلي وَوالِديَّ','وَاَهْلي وَوالِديَّ',0,1,1.6333,'و000',9),(120590,'وَاَهْلي وَوالِديَّ وَوَلَدي','وَاَهْلي وَوالِديَّ وَوَلَدي',0,1,1.9333,'و000',9),(120591,'وَاَهْلَ','وَاَهْلَ',0,0,0.5333,'و000',9),(120592,'وَاَهْلَ الْمَغْفِرَةِ','وَاَهْلَ الْمَغْفِرَةِ',0,1,1.7333,'و000',9),(120593,'وَاَهْلَ الْمَغْفِرَةِ تُبْدِئُ','وَاَهْلَ الْمَغْفِرَةِ تُبْدِئُ',0,1,2,'و000',9),(120594,'وَاَهْلَهُ','وَاَهْلَهُ',0,0,0.6667,'و000',9),(120595,'وَاَهْلَهُ وَتَجْعَلُنا','وَاَهْلَهُ وَتَجْعَلُنا',0,1,1.7667,'و000',9),(120596,'وَاَهْلَهُ وَتَجْعَلُنا فيها','وَاَهْلَهُ وَتَجْعَلُنا فيها',0,1,1.9333,'و000',9),(120597,'وَاَهْلَهُ وَتُذِلُّ','وَاَهْلَهُ وَتُذِلُّ',0,1,1.6667,'و000',9),(120598,'وَاَهْلَهُ وَتُذِلُّ بِهَا','وَاَهْلَهُ وَتُذِلُّ بِهَا',0,1,1.8667,'و000',9),(120599,'وَاَهْلُ','وَاَهْلُ',0,0,0.5333,'و000',9),(120600,'وَاَهْلُ الاَرَضينَ','وَاَهْلُ الاَرَضينَ',0,1,1.6333,'و000',9),(120601,'وَاَهْلُ الاَرَضينَ صَلاةً','وَاَهْلُ الاَرَضينَ صَلاةً',0,1,1.8667,'و000',9),(120602,'وَاَهْلُ الْمَغْفِرَةِ','وَاَهْلُ الْمَغْفِرَةِ',0,1,1.7333,'و000',9),(120603,'وَاَهْلُ الْمَغْفِرَةِ فَاغْفِرْ','وَاَهْلُ الْمَغْفِرَةِ فَاغْفِرْ',0,1,2,'و000',9),(120604,'وَاَهْلِ الْكَرامَةِ','وَاَهْلِ الْكَرامَةِ',0,1,1.6667,'و000',9),(120605,'وَاَهْلِ الْكَرامَةِ عَلَيْكَ','وَاَهْلِ الْكَرامَةِ عَلَيْكَ',0,1,1.9667,'و000',9),(120606,'وَاَهْلِ حُزانَتي','وَاَهْلِ حُزانَتي',0,1,1.5667,'و000',9),(120607,'وَاَهْلِ حُزانَتي وَاِخْواني','وَاَهْلِ حُزانَتي وَاِخْواني',0,1,1.9333,'و000',9),(120608,'وَاَهْلِ حُزانَتي وَمَنْ','وَاَهْلِ حُزانَتي وَمَنْ',0,1,1.8,'و000',9),(120609,'وَاَهْلِ طاعَتِكَ','وَاَهْلِ طاعَتِكَ',0,1,1.5667,'و000',9),(120610,'وَاَهْلِ طاعَتِكَ فَإِلى','وَاَهْلِ طاعَتِكَ فَإِلى',0,1,1.8,'و000',9),(120611,'وَاَوَّلَ','وَاَوَّلَ',0,0,0.6,'و000',9),(120612,'وَاَوَّلَ قائِلٍ','وَاَوَّلَ قائِلٍ',0,1,1.5333,'و000',9),(120613,'وَاَوَّلَ قائِلٍ وَاَنْجَحَ','وَاَوَّلَ قائِلٍ وَاَنْجَحَ',0,1,1.9,'و000',9),(120614,'وَاَوَّلَ مُشَفَّعٍ','وَاَوَّلَ مُشَفَّعٍ',0,1,1.6333,'و000',9),(120615,'وَاَوَّلَ مُشَفَّعٍ وَاَوَّلَ','وَاَوَّلَ مُشَفَّعٍ وَاَوَّلَ',0,1,1.9667,'و000',9),(120616,'وَاَوْسَعَ','وَاَوْسَعَ',0,0,0.6667,'و000',9),(120617,'وَاَوْسَعَ الْمُعْطينَ','وَاَوْسَعَ الْمُعْطينَ',0,1,1.7333,'و000',9),(120618,'وَاَوْسَعَ الْمُعْطينَ اِشْفِ','وَاَوْسَعَ الْمُعْطينَ اِشْفِ',0,1,1.9667,'و000',9),(120619,'وَاَوْسَعَهُ','وَاَوْسَعَهُ',0,0,0.8,'و000',9),(120620,'وَاَوْسَعَهُ وَلا','وَاَوْسَعَهُ وَلا',0,1,1.5667,'و000',9),(120621,'وَاَوْسَعَهُ وَلا تَحْرِمْني','وَاَوْسَعَهُ وَلا تَحْرِمْني',0,1,1.9333,'و000',9),(120622,'وَاَوْسِعْ لي فيهِ','وَاَوْسِعْ لي فيهِ',0,1,1.6,'و000',9),(120623,'وَاَوْلَيْتَ','وَاَوْلَيْتَ',0,0,0.8,'و000',9),(120624,'وَاَوْلَيْتَ اَمْ','وَاَوْلَيْتَ اَمْ',0,1,1.5667,'و000',9),(120625,'وَاَوْلَيْتَ اَمْ كَثيرَ','وَاَوْلَيْتَ اَمْ كَثيرَ',0,1,1.8,'و000',9),(120626,'وَاَوْلِيائِكَ','وَاَوْلِيائِكَ',0,0,0.9333,'و000',9),(120627,'وَاَوْلِيائِكَ الْمُطَهَّرينَ','وَاَوْلِيائِكَ الْمُطَهَّرينَ',0,1,1.9667,'و000',9),(120628,'وَاَوْلِيائِكَ الْمُطَهَّرينَ وَعَلى','وَاَوْلِيائِكَ الْمُطَهَّرينَ وَعَلى',0,1,2,'و000',9),(120629,'وَاَوْلِيائِهِ','وَاَوْلِيائِهِ',0,0,0.9333,'و000',9),(120630,'وَاَوْلِيائِهِ وَشُرَكائِهِ','وَاَوْلِيائِهِ وَشُرَكائِهِ',0,1,1.9,'و000',9),(120631,'وَاَوْلِيائِهِ وَشُرَكائِهِ وَجَميعِ','وَاَوْلِيائِهِ وَشُرَكائِهِ وَجَميعِ',0,1,2,'و000',9),(120632,'وَاَيّامي','وَاَيّامي',0,0,0.6,'و000',9),(120633,'وَاَيّامي تُخاتِلُني','وَاَيّامي تُخاتِلُني',0,1,1.6667,'و000',9),(120634,'وَاَيّامي تُخاتِلُني وَقَدْ','وَاَيّامي تُخاتِلُني وَقَدْ',0,1,1.9,'و000',9),(120635,'وَاَيُّ','وَاَيُّ',0,0,0.4667,'و000',9),(120636,'وَاَيُّ جَهْلٍ','وَاَيُّ جَهْلٍ',0,1,1.4667,'و000',9),(120637,'وَاَيُّ جَهْلٍ يا','وَاَيُّ جَهْلٍ يا',0,1,1.5667,'و000',9),(120638,'وَاَيِّدْهُ','وَاَيِّدْهُ',0,0,0.7333,'و000',9),(120639,'وَاَيِّدْهُ بِرُوحِ','وَاَيِّدْهُ بِرُوحِ',0,1,1.6333,'و000',9),(120640,'وَاَيِّدْهُ بِرُوحِ الْقُدُسِ','وَاَيِّدْهُ بِرُوحِ الْقُدُسِ',0,1,1.9667,'و000',9),(120641,'وَاَيْقَنَ','وَاَيْقَنَ',0,0,0.6667,'و000',9),(120642,'وَاَيْقَنَ اَنَّ','وَاَيْقَنَ اَنَّ',0,1,1.5333,'و000',9),(120643,'وَاَيْقَنَ اَنَّ الْخَلْقَ','وَاَيْقَنَ اَنَّ الْخَلْقَ',0,1,1.8667,'و000',9),(120644,'وَاَيْقَنْتُ','وَاَيْقَنْتُ',0,0,0.8,'و000',9),(120645,'وَاَيْقَنْتُ اَنَّكَ','وَاَيْقَنْتُ اَنَّكَ',0,1,1.6667,'و000',9),(120646,'وَاَيْقَنْتُ اَنَّكَ اَنْتَ','وَاَيْقَنْتُ اَنَّكَ اَنْتَ',0,1,1.9,'و000',9),(120647,'وَاُخْرى','وَاُخْرى',0,0,0.5333,'و000',9),(120648,'وَاُخْرى عَنْ','وَاُخْرى عَنْ',0,1,1.4333,'و000',9),(120649,'وَاُخْرى عَنْ شِمالي','وَاُخْرى عَنْ شِمالي',0,1,1.6667,'و000',9),(120650,'وَاُعِدُّهُ','وَاُعِدُّهُ',0,0,0.7333,'و000',9),(120651,'وَاُعِدُّهُ ذُخْراً','وَاُعِدُّهُ ذُخْراً',0,1,1.6333,'و000',9),(120652,'وَاُعِدُّهُ ذُخْراً لِيَوْمِ','وَاُعِدُّهُ ذُخْراً لِيَوْمِ',0,1,1.9333,'و000',9),(120653,'وَاُمَنائِكَ','وَاُمَنائِكَ',0,0,0.8,'و000',9),(120654,'وَاُمَنائِكَ في','وَاُمَنائِكَ في',0,1,1.5,'و000',9),(120655,'وَاُمَنائِكَ في بِلادِكَ','وَاُمَنائِكَ في بِلادِكَ',0,1,1.8,'و000',9),(120656,'وَاُمْنِيَّتي','وَاُمْنِيَّتي',0,0,0.8667,'و000',9),(120657,'وَاُمْنِيَّتي وَاِرادَتي','وَاُمْنِيَّتي وَاِرادَتي',0,1,1.8,'و000',9),(120658,'وَاُمْنِيَّتي وَاِرادَتي وَصَرَفْتَ','وَاُمْنِيَّتي وَاِرادَتي وَصَرَفْتَ',0,1,2,'و000',9),(120659,'وَاُنْثانا','وَاُنْثانا',0,0,0.6667,'و000',9),(120660,'وَاُنْثانا صَغيرِنا','وَاُنْثانا صَغيرِنا',0,1,1.6333,'و000',9),(120661,'وَاُنْثانا صَغيرِنا وَكَبيرِنا','وَاُنْثانا صَغيرِنا وَكَبيرِنا',0,1,2,'و000',9),(120662,'وَاِحْسانِكَ','وَاِحْسانِكَ',0,0,0.8,'و000',9),(120663,'وَاِحْسانِكَ اِلهٰي','وَاِحْسانِكَ اِلهٰي',0,1,1.6333,'و000',9),(120664,'وَاِحْسانِكَ اِلهٰي اِنَّ','وَاِحْسانِكَ اِلهٰي اِنَّ',0,1,1.8333,'و000',9),(120665,'وَاِحْسانِكَ صَغيراً','وَاِحْسانِكَ صَغيراً',0,1,1.6667,'و000',9),(120666,'وَاِحْسانِكَ صَغيراً وَنَوَّهْتَ','وَاِحْسانِكَ صَغيراً وَنَوَّهْتَ',0,1,2,'و000',9),(120667,'وَاِخْواني','وَاِخْواني',0,0,0.6667,'و000',9),(120668,'وَاِخْواني فيكَ','وَاِخْواني فيكَ',0,1,1.5,'و000',9),(120669,'وَاِخْواني فيكَ وَاَرْغِدْ','وَاِخْواني فيكَ وَاَرْغِدْ',0,1,1.8667,'و000',9),(120670,'وَاِخْواني وَذُرِّيَّتي','وَاِخْواني وَذُرِّيَّتي',0,1,1.7667,'و000',9),(120671,'وَاِخْواني وَذُرِّيَّتي اَللّـهُمَّ','وَاِخْواني وَذُرِّيَّتي اَللّـهُمَّ',0,1,2,'و000',9),(120672,'وَاِذا','وَاِذا',0,0,0.4,'و000',9),(120673,'وَاِذا جَمَعْتَ','وَاِذا جَمَعْتَ',0,1,1.5,'و000',9),(120674,'وَاِذا جَمَعْتَ الاَوَّلينَ','وَاِذا جَمَعْتَ الاَوَّلينَ',0,1,1.9,'و000',9),(120675,'وَاِذا رَاَيْتُ','وَاِذا رَاَيْتُ',0,1,1.5,'و000',9),(120676,'وَاِذا رَاَيْتُ كَرَمَكَ','وَاِذا رَاَيْتُ كَرَمَكَ',0,1,1.8,'و000',9),(120677,'وَاِذا نُشِرْتُ','وَاِذا نُشِرْتُ',0,1,1.5,'و000',9),(120678,'وَاِذا نُشِرْتُ لِلْحِسابِ','وَاِذا نُشِرْتُ لِلْحِسابِ',0,1,1.8667,'و000',9),(120679,'وَاِرادَتي','وَاِرادَتي',0,0,0.6667,'و000',9),(120680,'وَاِرادَتي وَصَرَفْتَ','وَاِرادَتي وَصَرَفْتَ',0,1,1.7,'و000',9),(120681,'وَاِرادَتي وَصَرَفْتَ عَنّي','وَاِرادَتي وَصَرَفْتَ عَنّي',0,1,1.9,'و000',9),(120682,'وَاِساءَتي وَظُلْمي','وَاِساءَتي وَظُلْمي',0,1,1.6333,'و000',9),(120683,'وَاِساءَتي وَظُلْمي وَجُرْمي','وَاِساءَتي وَظُلْمي وَجُرْمي',0,1,1.9333,'و000',9),(120684,'وَاِسْحـاقَ','وَاِسْحـاقَ',0,0,0.7333,'و000',9),(120685,'وَاِسْحـاقَ وَيَعْقُوبَ','وَاِسْحـاقَ وَيَعْقُوبَ',0,1,1.7667,'و000',9),(120686,'وَاِسْحـاقَ وَيَعْقُوبَ وَربَّ','وَاِسْحـاقَ وَيَعْقُوبَ وَربَّ',0,1,2,'و000',9),(120687,'وَاِسْرافيلَ','وَاِسْرافيلَ',0,0,0.8,'و000',9),(120688,'وَاِسْرافيلَ وَمَلَكِ','وَاِسْرافيلَ وَمَلَكِ',0,1,1.7,'و000',9),(120689,'وَاِسْرافيلَ وَمَلَكِ الْمَوْتِ','وَاِسْرافيلَ وَمَلَكِ الْمَوْتِ',0,1,2,'و000',9),(120690,'وَاِسْماعيلَ','وَاِسْماعيلَ',0,0,0.8,'و000',9),(120691,'وَاِسْماعيلَ وَاِسْحـاقَ','وَاِسْماعيلَ وَاِسْحـاقَ',0,1,1.8,'و000',9),(120692,'وَاِسْماعيلَ وَاِسْحـاقَ وَيَعْقُوبَ','وَاِسْماعيلَ وَاِسْحـاقَ وَيَعْقُوبَ',0,1,2,'و000',9),(120693,'وَاِلى جُودِكَ','وَاِلى جُودِكَ',0,1,1.4667,'و000',9),(120694,'وَاِلى جُودِكَ وَكَرَمِكَ','وَاِلى جُودِكَ وَكَرَمِكَ',0,1,1.8333,'و000',9),(120695,'وَاِلى مَعْرُوفِكَ','وَاِلى مَعْرُوفِكَ',0,1,1.6,'و000',9),(120696,'وَاِلى مَعْرُوفِكَ اُديمُ','وَاِلى مَعْرُوفِكَ اُديمُ',0,1,1.8333,'و000',9),(120697,'وَاِلى مَنِ','وَاِلى مَنِ',0,1,1.3667,'و000',9),(120698,'وَاِلى مَنِ الْفِرارُ','وَاِلى مَنِ الْفِرارُ',0,1,1.7,'و000',9),(120699,'وَاِلى مَنْ','وَاِلى مَنْ',0,1,1.3667,'و000',9),(120700,'وَاِلى مَنْ اَلْتَجِئُ','وَاِلى مَنْ اَلْتَجِئُ',0,1,1.7333,'و000',9),(120701,'وَاِلى مَنْ يَلْتَجِئُ','وَاِلى مَنْ يَلْتَجِئُ',0,1,1.7333,'و000',9),(120702,'وَاِلَيْكَ اَرْغَبُ','وَاِلَيْكَ اَرْغَبُ',0,1,1.6333,'و000',9),(120703,'وَاِلَيْكَ اَرْغَبُ وِايّاكَ','وَاِلَيْكَ اَرْغَبُ وِايّاكَ',0,1,1.9333,'و000',9),(120704,'وَاِلَيْكَ اَلْقَيْتُ','وَاِلَيْكَ اَلْقَيْتُ',0,1,1.7,'و000',9),(120705,'وَاِلَيْكَ اَلْقَيْتُ بِيَدي','وَاِلَيْكَ اَلْقَيْتُ بِيَدي',0,1,1.9333,'و000',9),(120706,'وَاِلَيْكَ تَأميلي','وَاِلَيْكَ تَأميلي',0,1,1.6,'و000',9),(120707,'وَاِلَيْكَ تَأميلي وَقَدْ','وَاِلَيْكَ تَأميلي وَقَدْ',0,1,1.8333,'و000',9),(120708,'وَاِلَيْكَ رَهْبَتي','وَاِلَيْكَ رَهْبَتي',0,1,1.6333,'و000',9),(120709,'وَاِلَيْكَ رَهْبَتي وَاِلَيْكَ','وَاِلَيْكَ رَهْبَتي وَاِلَيْكَ',0,1,2,'و000',9),(120710,'وَاِلَيْكَ فاقَةً','وَاِلَيْكَ فاقَةً',0,1,1.5667,'و000',9),(120711,'وَاِلَيْكَ فاقَةً وَفَقْراً','وَاِلَيْكَ فاقَةً وَفَقْراً',0,1,1.9,'و000',9),(120712,'وَاِمامَيِ','وَاِمامَيِ',0,0,0.6667,'و000',9),(120713,'وَاِمامَيِ الْهُدى','وَاِمامَيِ الْهُدى',0,1,1.6,'و000',9),(120714,'وَاِمامَيِ الْهُدى الْحَسَنِ','وَاِمامَيِ الْهُدى الْحَسَنِ',0,1,1.9333,'و000',9),(120715,'وَاِنْ اَدْخَلْتَنِى','وَاِنْ اَدْخَلْتَنِى',0,1,1.6667,'و000',9),(120716,'وَاِنْ اَدْخَلْتَنِى الْجَنَّةَ','وَاِنْ اَدْخَلْتَنِى الْجَنَّةَ',0,1,2,'و000',9),(120717,'وَاِنْ عَذَّبْتَ','وَاِنْ عَذَّبْتَ',0,1,1.5333,'و000',9),(120718,'وَاِنْ عَذَّبْتَ فَغَيْرُ','وَاِنْ عَذَّبْتَ فَغَيْرُ',0,1,1.8333,'و000',9),(120719,'وَاِنْ عَذَّبْتَ فَمَنْ','وَاِنْ عَذَّبْتَ فَمَنْ',0,1,1.7667,'و000',9),(120720,'وَاِنْ كُنّا','وَاِنْ كُنّا',0,1,1.4,'و000',9),(120721,'وَاِنْ كُنّا غَيْرَ','وَاِنْ كُنّا غَيْرَ',0,1,1.6333,'و000',9),(120722,'وَاِنْ كُنْتَ','وَاِنْ كُنْتَ',0,1,1.4333,'و000',9),(120723,'وَاِنْ كُنْتَ بَطيـئاً','وَاِنْ كُنْتَ بَطيـئاً',0,1,1.7333,'و000',9),(120724,'وَاِنْ كُنْتَ لا','وَاِنْ كُنْتَ لا',0,1,1.5333,'و000',9),(120725,'وَاِنْ كُنْتُ بَخيلاً','وَاِنْ كُنْتُ بَخيلاً',0,1,1.7,'و000',9),(120726,'وَاِنْ لَمْ اَكُنْ','وَاِنْ لَمْ اَكُنْ',0,1,1.6,'و000',9),(120727,'وَاِنْ لَمْ تَكُنْ','وَاِنْ لَمْ تَكُنْ',0,1,1.6,'و000',9),(120728,'وَاِيماناً لا','وَاِيماناً لا',0,1,1.4333,'و000',9),(120729,'وَاِيماناً لا يَشُوبُهُ','وَاِيماناً لا يَشُوبُهُ',0,1,1.7667,'و000',9),(120730,'وَاْجعَلْني','وَاْجعَلْني',0,0,0.7333,'و000',9),(120731,'وَاْجعَلْني فيها','وَاْجعَلْني فيها',0,1,1.5333,'و000',9),(120732,'وَاْجعَلْني فيها مِنْ','وَاْجعَلْني فيها مِنْ',0,1,1.7,'و000',9),(120733,'وَاْجْعَلْهُ','وَاْجْعَلْهُ',0,0,0.8,'و000',9),(120734,'وَاْجْعَلْهُ اَوَّلَ','وَاْجْعَلْهُ اَوَّلَ',0,1,1.6667,'و000',9),(120735,'وَاْجْعَلْهُ اَوَّلَ شافِعٍ','وَاْجْعَلْهُ اَوَّلَ شافِعٍ',0,1,1.9,'و000',9),(120736,'وَاْحتِساباً','وَاْحتِساباً',0,0,0.8,'و000',9),(120737,'وَاْحتِساباً وَإيماناً','وَاْحتِساباً وَإيماناً',0,1,1.7333,'و000',9),(120738,'وَاْحتِساباً وَإيماناً وَيَقيناً','وَاْحتِساباً وَإيماناً وَيَقيناً',0,1,2,'و000',9),(120739,'وَاْفتَحْ','وَاْفتَحْ',0,0,0.6,'و000',9),(120740,'وَاْفتَحْ لَهُ','وَاْفتَحْ لَهُ',0,1,1.4667,'و000',9),(120741,'وَاْفتَحْ لَهُ فَتْحاً','وَاْفتَحْ لَهُ فَتْحاً',0,1,1.7333,'و000',9),(120742,'وَبارَكْتَ','وَبارَكْتَ',0,0,0.6667,'و000',9),(120743,'وَبارَكْتَ عَلى','وَبارَكْتَ عَلى',0,1,1.5,'و000',9),(120744,'وَبارَكْتَ عَلى اِبْراهيمَ','وَبارَكْتَ عَلى اِبْراهيمَ',0,1,1.8667,'و000',9),(120745,'وَبارَكْتَ وَتَرَحَّمْتَ','وَبارَكْتَ وَتَرَحَّمْتَ',0,1,1.8,'و000',9),(120746,'وَبارَكْتَ وَتَرَحَّمْتَ وَتَحَنَّنْتَ','وَبارَكْتَ وَتَرَحَّمْتَ وَتَحَنَّنْتَ',0,1,2,'و000',9),(120747,'وَبارِكَ','وَبارِكَ',0,0,0.5333,'و000',9),(120748,'وَبارِكَ عَلى','وَبارِكَ عَلى',0,1,1.4333,'و000',9),(120749,'وَبارِكَ عَلى مُحَمَّدٍ','وَبارِكَ عَلى مُحَمَّدٍ',0,1,1.7667,'و000',9),(120750,'وَبارِكْ','وَبارِكْ',0,0,0.5333,'و000',9),(120751,'وَبارِكْ لي','وَبارِكْ لي',0,1,1.3667,'و000',9),(120752,'وَبارِكْ لي في','وَبارِكْ لي في',0,1,1.4667,'و000',9),(120753,'وَبَراءَةً','وَبَراءَةً',0,0,0.6667,'و000',9),(120754,'وَبَراءَةً مِنَ','وَبَراءَةً مِنَ',0,1,1.5,'و000',9),(120755,'وَبَراءَةً مِنَ النّارِ','وَبَراءَةً مِنَ النّارِ',0,1,1.7667,'و000',9),(120756,'وَبَرَكاتُهُ','وَبَرَكاتُهُ',0,0,0.8,'و000',15),(120757,'وَبَرَكاتُهُ allah\'ım','وَبَرَكاتُهُ allah',0,1,1.7,'و450',9),(120758,'وَبَرَكاتُهُ allah\'ım senden','وَبَرَكاتُهُ allah senden',0,1,1.9333,'و452535',9),(120759,'وَبَرَكاتُهُ اِلهٰي','وَبَرَكاتُهُ اِلهٰي',0,1,1.6333,'و000',9),(120760,'وَبَرَكاتُهُ اِلهٰي وَسَيِّدي','وَبَرَكاتُهُ اِلهٰي وَسَيِّدي',0,1,1.9667,'و000',9),(120761,'وَبَطْشِه','وَبَطْشِه',0,0,0.6,'و000',9),(120762,'وَبَطْشِه وَكَيْدِهِ','وَبَطْشِه وَكَيْدِهِ',0,1,1.6667,'و000',9),(120763,'وَبَطْنٍ','وَبَطْنٍ',0,0,0.5333,'و000',9),(120764,'وَبَطْنٍ لا','وَبَطْنٍ لا',0,1,1.3667,'و000',9),(120765,'وَبَطْنٍ لا يَشْبَعُ','وَبَطْنٍ لا يَشْبَعُ',0,1,1.6667,'و000',9),(120766,'وَبَلِيَّةٍ','وَبَلِيَّةٍ',0,0,0.7333,'و000',9),(120767,'وَبَلِيَّةٍ تَدْفَعُها','وَبَلِيَّةٍ تَدْفَعُها',0,1,1.7333,'و000',9),(120768,'وَبَلِيَّةٍ تَدْفَعُها وَحَسَناتٍ','وَبَلِيَّةٍ تَدْفَعُها وَحَسَناتٍ',0,1,2,'و000',9),(120769,'وَبَلِّغْنا','وَبَلِّغْنا',0,0,0.7333,'و000',9),(120770,'وَبَلِّغْنا بِهِ','وَبَلِّغْنا بِهِ',0,1,1.5333,'و000',9),(120771,'وَبَلِّغْنا بِهِ مِنَ','وَبَلِّغْنا بِهِ مِنَ',0,1,1.7,'و000',9),(120772,'وَبَلِّغْني رَجائي','وَبَلِّغْني رَجائي',0,1,1.6,'و000',9),(120773,'وَبَلِّغْني رَجائي اَللّـهُمَّ','وَبَلِّغْني رَجائي اَللّـهُمَّ',0,1,2,'و000',9),(120774,'وَبَهْجَةٍ','وَبَهْجَةٍ',0,0,0.6667,'و000',9),(120775,'وَبَهْجَةٍ مُونِقَةٍ','وَبَهْجَةٍ مُونِقَةٍ',0,1,1.6667,'و000',9),(120776,'وَبَهْجَةٍ مُونِقَةٍ قَدْ','وَبَهْجَةٍ مُونِقَةٍ قَدْ',0,1,1.8333,'و000',9),(120777,'وَبَيِّضْ','وَبَيِّضْ',0,0,0.6,'و000',9),(120778,'وَبَيِّضْ بِهِ','وَبَيِّضْ بِهِ',0,1,1.4667,'و000',9),(120779,'وَبَيِّضْ بِهِ وُجُوهَنا','وَبَيِّضْ بِهِ وُجُوهَنا',0,1,1.8,'و000',9),(120780,'وَبَيِّضْ وَجْهي','وَبَيِّضْ وَجْهي',0,1,1.5333,'و000',9),(120781,'وَبَيِّضْ وَجْهي بِنُورِكَ','وَبَيِّضْ وَجْهي بِنُورِكَ',0,1,1.8667,'و000',9),(120782,'وَبَيِّـنَاتٍ','وَبَيِّـنَاتٍ',0,0,0.8667,'و000',9),(120783,'وَبَيِّـنَاتٍ مِنَ','وَبَيِّـنَاتٍ مِنَ',0,1,1.6,'و000',9),(120784,'وَبَيِّـنَاتٍ مِنَ الْهُدى','وَبَيِّـنَاتٍ مِنَ الْهُدى',0,1,1.8667,'و000',9),(120785,'وَبَيْنَ الأَبْرارِ','وَبَيْنَ الأَبْرارِ',0,1,1.6333,'و000',9),(120786,'وَبَيْنَ الأَبْرارِ ما','وَبَيْنَ الأَبْرارِ ما',0,1,1.7333,'و000',9),(120787,'وَبَيْنَ الْمُصْطَفى','وَبَيْنَ الْمُصْطَفى',0,1,1.6667,'و000',9),(120788,'وَبَيْنَ الْمُصْطَفى وَآلِهِ','وَبَيْنَ الْمُصْطَفى وَآلِهِ',0,1,1.9333,'و000',9),(120789,'وَبَيْنَ خِدْمَتِكَ','وَبَيْنَ خِدْمَتِكَ',0,1,1.6333,'و000',9),(120790,'وَبَيْنَ خِدْمَتِكَ سَيِّدي','وَبَيْنَ خِدْمَتِكَ سَيِّدي',0,1,1.9,'و000',9),(120791,'وَبَيْنَ ذَنْبِيَ','وَبَيْنَ ذَنْبِيَ',0,1,1.5667,'و000',9),(120792,'وَبَيْنَ ذَنْبِيَ الْمانِعِ','وَبَيْنَ ذَنْبِيَ الْمانِعِ',0,1,1.9,'و000',9),(120793,'وَبَيْنَ شيء','وَبَيْنَ شيء',0,1,1.4,'و000',9),(120794,'وَبَيْنَ شيء مِنْ','وَبَيْنَ شيء مِنْ',0,1,1.5667,'و000',9),(120795,'وَبَيْنَهُمْ','وَبَيْنَهُمْ',0,0,0.8,'و000',9),(120796,'وَبَيْنَهُمْ بِالْخَيْراتِ','وَبَيْنَهُمْ بِالْخَيْراتِ',0,1,1.8667,'و000',9),(120797,'وَبَيْنَهُمْ بِالْخَيْراتِ اَللّـهُمَّ','وَبَيْنَهُمْ بِالْخَيْراتِ اَللّـهُمَّ',0,1,2,'و000',9),(120798,'وَبَيْنَهُمْ خَلَّيْتَني','وَبَيْنَهُمْ خَلَّيْتَني',0,1,1.8,'و000',9),(120799,'وَبَيْنَهُمْ خَلَّيْتَني اَوْ','وَبَيْنَهُمْ خَلَّيْتَني اَوْ',0,1,1.9667,'و000',9),(120800,'وَبُلُوغَ','وَبُلُوغَ',0,0,0.6,'و000',9),(120801,'وَبُلُوغَ الاَمَلِ','وَبُلُوغَ الاَمَلِ',0,1,1.6,'و000',9),(120802,'وَبُلُوغَ الاَمَلِ فيهِ','وَبُلُوغَ الاَمَلِ فيهِ',0,1,1.7667,'و000',9),(120803,'وَبِالسَّيِّئاتِ','وَبِالسَّيِّئاتِ',0,0,1,'و000',9),(120804,'وَبِالسَّيِّئاتِ غُفْراناً','وَبِالسَّيِّئاتِ غُفْراناً',0,1,1.8667,'و000',9),(120805,'وَبِالسَّيِّئاتِ غُفْراناً اَللّـهُمَّ','وَبِالسَّيِّئاتِ غُفْراناً اَللّـهُمَّ',0,1,2,'و000',9),(120806,'وَبِجُودِكَ','وَبِجُودِكَ',0,0,0.7333,'و000',9),(120807,'وَبِجُودِكَ اَقْصِدُ','وَبِجُودِكَ اَقْصِدُ',0,1,1.6667,'و000',9),(120808,'وَبِجُودِكَ اَقْصِدُ طَلِبَتي','وَبِجُودِكَ اَقْصِدُ طَلِبَتي',0,1,1.9667,'و000',9),(120809,'وَبِحَبْلِ','وَبِحَبْلِ',0,0,0.6667,'و000',9),(120810,'وَبِحَبْلِ طاعَتِكَ','وَبِحَبْلِ طاعَتِكَ',0,1,1.6333,'و000',9),(120811,'وَبِحَبْلِ طاعَتِكَ مَدَدْتُ','وَبِحَبْلِ طاعَتِكَ مَدَدْتُ',0,1,1.9333,'و000',9),(120812,'وَبِحَبْلِ مَنْ','وَبِحَبْلِ مَنْ',0,1,1.5,'و000',9),(120813,'وَبِحَبْلِ مَنْ اَتَّصِلُ','وَبِحَبْلِ مَنْ اَتَّصِلُ',0,1,1.8333,'و000',9),(120814,'وَبِحَقِّكَ الْعَظيمِ','وَبِحَقِّكَ الْعَظيمِ',0,1,1.7,'و000',9),(120815,'وَبِحَقِّكَ الْعَظيمِ لَمّا','وَبِحَقِّكَ الْعَظيمِ لَمّا',0,1,1.9,'و000',9),(120816,'وَبِحَقِّهِمْ','وَبِحَقِّهِمْ',0,0,0.8667,'و000',9),(120817,'وَبِحَقِّهِمْ عَلَيْكَ','وَبِحَقِّهِمْ عَلَيْكَ',0,1,1.7333,'و000',9),(120818,'وَبِحَقِّهِمْ عَلَيْكَ وَبِحَقِّكَ','وَبِحَقِّهِمْ عَلَيْكَ وَبِحَقِّكَ',0,1,2,'و000',9),(120819,'وَبِحَمْدِهِ','وَبِحَمْدِهِ',0,0,0.8,'و000',9),(120820,'وَبِحَمْدِهِ سُبْحانَهُ','وَبِحَمْدِهِ سُبْحانَهُ',0,1,1.7667,'و000',9),(120821,'وَبِحَمْدِهِ سُبْحانَهُ وَتَعالى','وَبِحَمْدِهِ سُبْحانَهُ وَتَعالى',0,1,2,'و000',9),(120822,'وَبِحُبِّيَ','وَبِحُبِّيَ',0,0,0.7333,'و000',9),(120823,'وَبِحُبِّيَ النَّبِيَّ','وَبِحُبِّيَ النَّبِيَّ',0,1,1.7333,'و000',9),(120824,'وَبِحُبِّيَ النَّبِيَّ الاُمِّيَّ','وَبِحُبِّيَ النَّبِيَّ الاُمِّيَّ',0,1,2,'و000',9),(120825,'وَبِحُرْمَةِ','وَبِحُرْمَةِ',0,0,0.8,'و000',9),(120826,'وَبِحُرْمَةِ الْقُرْآنِ','وَبِحُرْمَةِ الْقُرْآنِ',0,1,1.7667,'و000',9),(120827,'وَبِحُرْمَةِ الْقُرْآنِ اَعْتَمِدُ','وَبِحُرْمَةِ الْقُرْآنِ اَعْتَمِدُ',0,1,2,'و000',9),(120828,'وَبِدُعائِكَ','وَبِدُعائِكَ',0,0,0.8,'و000',9),(120829,'وَبِدُعائِكَ تَوَسُّلي','وَبِدُعائِكَ تَوَسُّلي',0,1,1.7333,'و000',9),(120830,'وَبِدُعائِكَ تَوَسُّلي مِنْ','وَبِدُعائِكَ تَوَسُّلي مِنْ',0,1,1.9,'و000',9),(120831,'وَبِرَحْمَتِكَ تَعَلُّقي','وَبِرَحْمَتِكَ تَعَلُّقي',0,1,1.8,'و000',9),(120832,'وَبِرَحْمَتِكَ تَعَلُّقي تُصيبُ','وَبِرَحْمَتِكَ تَعَلُّقي تُصيبُ',0,1,2,'و000',9),(120833,'وَبِرَحْمَتِكَ تَعَلُّقي وَبِفَنائِكَ','وَبِرَحْمَتِكَ تَعَلُّقي وَبِفَنائِكَ',0,1,2,'و000',9),(120834,'وَبِرَحْمَتِكَ فَخَلِّصْني','وَبِرَحْمَتِكَ فَخَلِّصْني',0,1,1.8667,'و000',9),(120835,'وَبِرَحْمَتِكَ فَخَلِّصْني يا','وَبِرَحْمَتِكَ فَخَلِّصْني يا',0,1,1.9667,'و000',9),(120836,'وَبِسِتْرِكَ','وَبِسِتْرِكَ',0,0,0.8,'و000',9),(120837,'وَبِسِتْرِكَ سَتَرْتَني','وَبِسِتْرِكَ سَتَرْتَني',0,1,1.7667,'و000',9),(120838,'وَبِسِتْرِكَ سَتَرْتَني حَتّى','وَبِسِتْرِكَ سَتَرْتَني حَتّى',0,1,1.9667,'و000',9),(120839,'وَبِضُرٍّ','وَبِضُرٍّ',0,0,0.6,'و000',9),(120840,'وَبِضُرٍّ تَكْشِفُهُ','وَبِضُرٍّ تَكْشِفُهُ',0,1,1.6667,'و000',9),(120841,'وَبِضُرٍّ تَكْشِفُهُ وَنَصْرٍ','وَبِضُرٍّ تَكْشِفُهُ وَنَصْرٍ',0,1,1.9667,'و000',9),(120842,'وَبِغِناكَ','وَبِغِناكَ',0,0,0.6667,'و000',9),(120843,'وَبِغِناكَ اَجْبُرُ','وَبِغِناكَ اَجْبُرُ',0,1,1.6333,'و000',9),(120844,'وَبِغِناكَ اَجْبُرُ عَيْلَتي','وَبِغِناكَ اَجْبُرُ عَيْلَتي',0,1,1.9333,'و000',9),(120845,'وَبِفَضْلِكَ','وَبِفَضْلِكَ',0,0,0.8,'و000',9),(120846,'وَبِفَنائِكَ','وَبِفَنائِكَ',0,0,0.8,'و000',9),(120847,'وَبِفَنائِكَ اَحُطُّ','وَبِفَنائِكَ اَحُطُّ',0,1,1.6667,'و000',9),(120848,'وَبِفَنائِكَ اَحُطُّ رَحْلي','وَبِفَنائِكَ اَحُطُّ رَحْلي',0,1,1.9,'و000',9),(120849,'وَبِكَ','وَبِكَ',0,0,0.4,'و000',9),(120850,'وَبِكَ أَنِسَتْ','وَبِكَ أَنِسَتْ',0,1,1.5,'و000',9),(120851,'وَبِكَ أَنِسَتْ مَحَبَّتي','وَبِكَ أَنِسَتْ مَحَبَّتي',0,1,1.8333,'و000',9),(120852,'وَبِكَ اسْتَغَثْتُ','وَبِكَ اسْتَغَثْتُ',0,1,1.6,'و000',9),(120853,'وَبِكَ اسْتَغَثْتُ وَبِكَ','وَبِكَ اسْتَغَثْتُ وَبِكَ',0,1,1.8333,'و000',9),(120854,'وَبِكَ اسْتَغَثْتُ وَلُذْتُ','وَبِكَ اسْتَغَثْتُ وَلُذْتُ',0,1,1.9,'و000',9),(120855,'وَبِكَ عَمَّنْ','وَبِكَ عَمَّنْ',0,1,1.4667,'و000',9),(120856,'وَبِكَ عَمَّنْ سِواكَ','وَبِكَ عَمَّنْ سِواكَ',0,1,1.7,'و000',9),(120857,'وَبِكَ لُذْتُ','وَبِكَ لُذْتُ',0,1,1.4333,'و000',9),(120858,'وَبِكَ لُذْتُ لا','وَبِكَ لُذْتُ لا',0,1,1.5333,'و000',9),(120859,'وَبِكَرَمِكَ','وَبِكَرَمِكَ',0,0,0.8,'و000',9),(120860,'وَبِكَرَمِكَ اَيْ','وَبِكَرَمِكَ اَيْ',0,1,1.5667,'و000',9),(120861,'وَبِكَرَمِكَ اَيْ رَبِّ','وَبِكَرَمِكَ اَيْ رَبِّ',0,1,1.7667,'و000',9),(120862,'وَبِمُحَمَّدٍ','وَبِمُحَمَّدٍ',0,0,0.8667,'و000',9),(120863,'وَبِمُحَمَّدٍ وآلِ','وَبِمُحَمَّدٍ وآلِ',0,1,1.6,'و000',9),(120864,'وَبِمُحَمَّدٍ وآلِ مُحَمَّدٍ','وَبِمُحَمَّدٍ وآلِ مُحَمَّدٍ',0,1,1.9333,'و000',9),(120865,'وَبِمُناجاتِكَ','وَبِمُناجاتِكَ',0,0,0.9333,'و000',9),(120866,'وَبِمُناجاتِكَ بَرَّدْتُ','وَبِمُناجاتِكَ بَرَّدْتُ',0,1,1.8,'و000',9),(120867,'وَبِمُناجاتِكَ بَرَّدْتُ اَلَمَ','وَبِمُناجاتِكَ بَرَّدْتُ اَلَمَ',0,1,2,'و000',9),(120868,'وَبِنِعْمَتِكَ','وَبِنِعْمَتِكَ',0,0,0.9333,'و000',9),(120869,'وَبِنِعْمَتِكَ اَصْبَحْنا','وَبِنِعْمَتِكَ اَصْبَحْنا',0,1,1.8333,'و000',9),(120870,'وَبِنِعْمَتِكَ اَصْبَحْنا وَاَمْسَيْنا','وَبِنِعْمَتِكَ اَصْبَحْنا وَاَمْسَيْنا',0,1,2,'و000',9),(120871,'وَتابِعْ','وَتابِعْ',0,0,0.5333,'و000',9),(120872,'وَتابِعْ بَيْنَنا','وَتابِعْ بَيْنَنا',0,1,1.5667,'و000',9),(120873,'وَتابِعْ بَيْنَنا وَبَيْنَهُمْ','وَتابِعْ بَيْنَنا وَبَيْنَهُمْ',0,1,2,'و000',9),(120874,'وَترْحَمَني','وَترْحَمَني',0,0,0.7333,'و000',9),(120875,'وَترْحَمَني بِرَحْمَتِكَ','وَترْحَمَني بِرَحْمَتِكَ',0,1,1.8,'و000',9),(120876,'وَترْحَمَني بِرَحْمَتِكَ وَتَرْزُقَني','وَترْحَمَني بِرَحْمَتِكَ وَتَرْزُقَني',0,1,2,'و000',9),(120877,'وَتَبَدُّدَ','وَتَبَدُّدَ',0,0,0.7333,'و000',9),(120878,'وَتَبَدُّدَ اَوْصالي','وَتَبَدُّدَ اَوْصالي',0,1,1.6667,'و000',9),(120879,'وَتَبَدُّدَ اَوْصالي وَتَناثُرَ','وَتَبَدُّدَ اَوْصالي وَتَناثُرَ',0,1,2,'و000',9),(120880,'وَتَتَجاوَزَ عَنْ','وَتَتَجاوَزَ عَنْ',0,1,1.5667,'و000',9),(120881,'وَتَتَجاوَزَ عَنْ خَطيئَتي','وَتَتَجاوَزَ عَنْ خَطيئَتي',0,1,1.8667,'و000',9),(120882,'وَتَتَحَبَّبُ','وَتَتَحَبَّبُ',0,0,0.8667,'و000',9),(120883,'وَتَتَحَبَّبُ اِلَيَّ','وَتَتَحَبَّبُ اِلَيَّ',0,1,1.7,'و000',9),(120884,'وَتَتَحَبَّبُ اِلَيَّ فَاَتَبَغَّضُ','وَتَتَحَبَّبُ اِلَيَّ فَاَتَبَغَّضُ',0,1,2,'و000',9),(120885,'وَتَتَفَضَّلَ','وَتَتَفَضَّلَ',0,0,0.8667,'و000',9),(120886,'وَتَتَفَضَّلَ عَلَيْنا','وَتَتَفَضَّلَ عَلَيْنا',0,1,1.7333,'و000',9),(120887,'وَتَتَفَضَّلَ عَلَيْنا بِآلائِكَ','وَتَتَفَضَّلَ عَلَيْنا بِآلائِكَ',0,1,2,'و000',9),(120888,'وَتَتَوَدَّدُ','وَتَتَوَدَّدُ',0,0,0.8667,'و000',9),(120889,'وَتَتَوَدَّدُ اِلَيَّ','وَتَتَوَدَّدُ اِلَيَّ',0,1,1.7,'و000',9),(120890,'وَتَتَوَدَّدُ اِلَيَّ فَلا','وَتَتَوَدَّدُ اِلَيَّ فَلا',0,1,1.8667,'و000',9),(120891,'وَتَثْبيطِهِ','وَتَثْبيطِهِ',0,0,0.8,'و000',9),(120892,'وَتَثْبيطِهِ وَبَطْشِه','وَتَثْبيطِهِ وَبَطْشِه',0,1,1.7333,'و000',9),(120893,'وَتَثْبيطِهِ وَبَطْشِه وَكَيْدِهِ','وَتَثْبيطِهِ وَبَطْشِه وَكَيْدِهِ',0,1,2,'و000',9),(120894,'وَتَجاوُزٍ','وَتَجاوُزٍ',0,0,0.6667,'و000',9),(120895,'وَتَجاوُزٍ كَريمٍ','وَتَجاوُزٍ كَريمٍ',0,1,1.5667,'و000',9),(120896,'وَتَجاوُزٍ كَريمٍ اِلهٰي','وَتَجاوُزٍ كَريمٍ اِلهٰي',0,1,1.8,'و000',9),(120897,'وَتَجاوُزَكَ','وَتَجاوُزَكَ',0,0,0.8,'و000',9),(120898,'وَتَجاوُزَكَ عَنْ','وَتَجاوُزَكَ عَنْ',0,1,1.5667,'و000',9),(120899,'وَتَجاوُزَكَ عَنْ خَطيـئَتي','وَتَجاوُزَكَ عَنْ خَطيـئَتي',0,1,1.9,'و000',9),(120900,'وَتَجْعَلُنا','وَتَجْعَلُنا',0,0,0.8,'و000',9),(120901,'وَتَجْعَلُنا فيها','وَتَجْعَلُنا فيها',0,1,1.5667,'و000',9),(120902,'وَتَجْعَلُنا فيها مِنَ','وَتَجْعَلُنا فيها مِنَ',0,1,1.7333,'و000',9),(120903,'وَتَحَنَّنْ','وَتَحَنَّنْ',0,0,0.7333,'و000',9),(120904,'وَتَحَنَّنْ عَلَيَّ','وَتَحَنَّنْ عَلَيَّ',0,1,1.6333,'و000',9),(120905,'وَتَحَنَّنْ عَلَيَّ مَحْموُلاً','وَتَحَنَّنْ عَلَيَّ مَحْموُلاً',0,1,2,'و000',9),(120906,'وَتَحَنَّنْتَ','وَتَحَنَّنْتَ',0,0,0.8667,'و000',9),(120907,'وَتَحَنَّنْتَ وَسَلَّمْتَ','وَتَحَنَّنْتَ وَسَلَّمْتَ',0,1,1.8333,'و000',9),(120908,'وَتَحَنَّنْتَ وَسَلَّمْتَ عَلى','وَتَحَنَّنْتَ وَسَلَّمْتَ عَلى',0,1,2,'و000',9),(120909,'وَتَحْتَ','وَتَحْتَ',0,0,0.5333,'و000',9),(120910,'وَتَحْتَ ظِلِّ','وَتَحْتَ ظِلِّ',0,1,1.4667,'و000',9),(120911,'وَتَحْتَ ظِلِّ عَفْوِكَ','وَتَحْتَ ظِلِّ عَفْوِكَ',0,1,1.7667,'و000',9),(120912,'وَتَرَحَّمْتَ','وَتَرَحَّمْتَ',0,0,0.8667,'و000',9),(120913,'وَتَرَحَّمْتَ وَتَحَنَّنْتَ','وَتَرَحَّمْتَ وَتَحَنَّنْتَ',0,1,1.9,'و000',9),(120914,'وَتَرَحَّمْتَ وَتَحَنَّنْتَ وَسَلَّمْتَ','وَتَرَحَّمْتَ وَتَحَنَّنْتَ وَسَلَّمْتَ',0,1,2,'و000',9),(120915,'وَتَرْجُفُ','وَتَرْجُفُ',0,0,0.6667,'و000',9),(120916,'وَتَرْجُفُ الأَرْضُ','وَتَرْجُفُ الأَرْضُ',0,1,1.6333,'و000',9),(120917,'وَتَرْجُفُ الأَرْضُ وَعُمّارُها','وَتَرْجُفُ الأَرْضُ وَعُمّارُها',0,1,2,'و000',9),(120918,'وَتَرْحَمَني وَلا','وَتَرْحَمَني وَلا',0,1,1.5667,'و000',9),(120919,'وَتَرْحَمَني وَلا تُعَذِّبَني','وَتَرْحَمَني وَلا تُعَذِّبَني',0,1,1.9667,'و000',9),(120920,'وَتَرْحَمُ','وَتَرْحَمُ',0,0,0.6667,'و000',9),(120921,'وَتَرْحَمُ مَنْ','وَتَرْحَمُ مَنْ',0,1,1.5,'و000',9),(120922,'وَتَرْحَمُ مَنْ تَشاءُ','وَتَرْحَمُ مَنْ تَشاءُ',0,1,1.7333,'و000',9),(120923,'وَتَرْزُقَني','وَتَرْزُقَني',0,0,0.8,'و000',9),(120924,'وَتَرْزُقَني اَنْ','وَتَرْزُقَني اَنْ',0,1,1.5667,'و000',9),(120925,'وَتَرْزُقَني اَنْ اَغُضَّ','وَتَرْزُقَني اَنْ اَغُضَّ',0,1,1.8333,'و000',9),(120926,'وَتَرْزُقَني مِنْ','وَتَرْزُقَني مِنْ',0,1,1.5667,'و000',9),(120927,'وَتَرْزُقُ','وَتَرْزُقُ',0,0,0.6667,'و000',9),(120928,'وَتَرْزُقُ مَنْ','وَتَرْزُقُ مَنْ',0,1,1.5,'و000',9),(120929,'وَتَرْزُقُ مَنْ تَشاءُ','وَتَرْزُقُ مَنْ تَشاءُ',0,1,1.7333,'و000',9),(120930,'وَتَرْزُقُنا','وَتَرْزُقُنا',0,0,0.8,'و000',9),(120931,'وَتَرْزُقُنا بِها','وَتَرْزُقُنا بِها',0,1,1.5667,'و000',9),(120932,'وَتَرْزُقُنا بِها كَرامَةَ','وَتَرْزُقُنا بِها كَرامَةَ',0,1,1.8667,'و000',9),(120933,'وَتَرْضى اَللّـهُمَّ رَبَّ','وَتَرْضى اَللّـهُمَّ رَبَّ',0,1,1.8667,'و000',9),(120934,'وَتَرْضى يا','وَتَرْضى يا',0,1,1.3667,'و000',9),(120935,'وَتَرْفَعُ','وَتَرْفَعُ',0,0,0.6667,'و000',9),(120936,'وَتَرْفَعُ بِها','وَتَرْفَعُ بِها',0,1,1.5,'و000',9),(120937,'وَتَرْفَعُ بِها دَرَجَتي','وَتَرْفَعُ بِها دَرَجَتي',0,1,1.8,'و000',9),(120938,'وَتَزيدَني','وَتَزيدَني',0,0,0.6667,'و000',9),(120939,'وَتَزيدَني مِنْ','وَتَزيدَني مِنْ',0,1,1.5,'و000',9),(120940,'وَتَزيدَني مِنْ فَضْلِكَ','وَتَزيدَني مِنْ فَضْلِكَ',0,1,1.8,'و000',9),(120941,'وَتَسَعَني','وَتَسَعَني',0,0,0.6667,'و000',9),(120942,'وَتَسَعَني وَاِنْ','وَتَسَعَني وَاِنْ',0,1,1.5667,'و000',9),(120943,'وَتَسَعَني وَاِنْ لَمْ','وَتَسَعَني وَاِنْ لَمْ',0,1,1.7333,'و000',9),(120944,'وَتَسْتَجيبَ','وَتَسْتَجيبَ',0,0,0.8,'و000',9),(120945,'وَتَسْتَجيبَ لي','وَتَسْتَجيبَ لي',0,1,1.5,'و000',9),(120946,'وَتَسْتَجيبَ لي جَميعَ','وَتَسْتَجيبَ لي جَميعَ',0,1,1.7333,'و000',9),(120947,'وَتَصَدَّقْ','وَتَصَدَّقْ',0,0,0.7333,'و000',9),(120948,'وَتَصَدَّقْ عَلَيَّ','وَتَصَدَّقْ عَلَيَّ',0,1,1.6333,'و000',9),(120949,'وَتَصَدَّقْ عَلَيَّ بِعَفْوِكَ','وَتَصَدَّقْ عَلَيَّ بِعَفْوِكَ',0,1,2,'و000',9),(120950,'وَتَصْديقاً','وَتَصْديقاً',0,0,0.7333,'و000',9),(120951,'وَتَصْديقاً بِكِتابِكَ','وَتَصْديقاً بِكِتابِكَ',0,1,1.7333,'و000',9),(120952,'وَتَصْديقاً بِكِتابِكَ وَإِيماناً','وَتَصْديقاً بِكِتابِكَ وَإِيماناً',0,1,2,'و000',9),(120953,'وَتَصْديقاً لَكَ','وَتَصْديقاً لَكَ',0,1,1.5333,'و000',9),(120954,'وَتَصْديقاً لَكَ وَإيماناً','وَتَصْديقاً لَكَ وَإيماناً',0,1,1.8667,'و000',9),(120955,'وَتَصْفَحَ','وَتَصْفَحَ',0,0,0.6667,'و000',9),(120956,'وَتَصْفَحَ عَنْ','وَتَصْفَحَ عَنْ',0,1,1.5,'و000',9),(120957,'وَتَصْفَحَ عَنْ ظُلْمي','وَتَصْفَحَ عَنْ ظُلْمي',0,1,1.7333,'و000',9),(120958,'وَتَضرُّعي','وَتَضرُّعي',0,0,0.6667,'و000',9),(120959,'وَتَضرُّعي وَخَوْفي','وَتَضرُّعي وَخَوْفي',0,1,1.6333,'و000',9),(120960,'وَتَضرُّعي وَخَوْفي وَذُلّي','وَتَضرُّعي وَخَوْفي وَذُلّي',0,1,1.9,'و000',9),(120961,'وَتَطَوَّلْ','وَتَطَوَّلْ',0,0,0.7333,'و000',9),(120962,'وَتَطَوَّلْ عَلَيَّ','وَتَطَوَّلْ عَلَيَّ',0,1,1.6333,'و000',9),(120963,'وَتَطَوَّلْ عَلَيَّ بِجَميعِ','وَتَطَوَّلْ عَلَيَّ بِجَميعِ',0,1,1.9333,'و000',9),(120964,'وَتَظاهُرَ','وَتَظاهُرَ',0,0,0.6667,'و000',9),(120965,'وَتَظاهُرَ الزَّمانِ','وَتَظاهُرَ الزَّمانِ',0,1,1.6667,'و000',9),(120966,'وَتَظاهُرَ الزَّمانِ عَلَيْنا','وَتَظاهُرَ الزَّمانِ عَلَيْنا',0,1,1.9667,'و000',9),(120967,'وَتَعالى','وَتَعالى',0,0,0.5333,'و000',15),(120968,'وَتَعالى münezzehtir','وَتَعالى münezzehtir',0,1,1.6667,'و5236',9),(120969,'وَتَعالى münezzehtir hak','وَتَعالى münezzehtir hak',0,1,1.8,'و52362',9),(120970,'وَتَعالى اَلْحَمْدُ','وَتَعالى اَلْحَمْدُ',0,1,1.6333,'و000',9),(120971,'وَتَعالى اَلْحَمْدُ للهِ','وَتَعالى اَلْحَمْدُ للهِ',0,1,1.8,'و000',9),(120972,'وَتَعالَيْتَ','وَتَعالَيْتَ',0,0,0.8,'و000',9),(120973,'وَتَعالَيْتَ يا','وَتَعالَيْتَ يا',0,1,1.5,'و000',9),(120974,'وَتَعالَيْتَ يا رَبَّ','وَتَعالَيْتَ يا رَبَّ',0,1,1.7,'و000',9),(120975,'وَتَعفُّفاً','وَتَعفُّفاً',0,0,0.7333,'و000',9),(120976,'وَتَعفُّفاً يا','وَتَعفُّفاً يا',0,1,1.4667,'و000',9),(120977,'وَتَعفُّفاً يا مُحْسِنُ','وَتَعفُّفاً يا مُحْسِنُ',0,1,1.7667,'و000',9),(120978,'وَتَعَبَّأتُ','وَتَعَبَّأتُ',0,0,0.8,'و000',9),(120979,'وَتَعَبَّأتُ وَقُمْتُ','وَتَعَبَّأتُ وَقُمْتُ',0,1,1.7,'و000',9),(120980,'وَتَعَبَّأتُ وَقُمْتُ لِلصَّلاةِ','وَتَعَبَّأتُ وَقُمْتُ لِلصَّلاةِ',0,1,2,'و000',9),(120981,'وَتَعْفيري','وَتَعْفيري',0,0,0.6667,'و000',9),(120982,'وَتَعْفيري بِغَيْرِ','وَتَعْفيري بِغَيْرِ',0,1,1.6333,'و000',9),(120983,'وَتَعْفيري بِغَيْرِ مَنٍّ','وَتَعْفيري بِغَيْرِ مَنٍّ',0,1,1.8333,'و000',9),(120984,'وَتَعْفُو','وَتَعْفُو',0,0,0.6,'و000',9),(120985,'وَتَعْفُو عَنِ','وَتَعْفُو عَنِ',0,1,1.4667,'و000',9),(120986,'وَتَعْفُو عَنِ الذَّنْبِ','وَتَعْفُو عَنِ الذَّنْبِ',0,1,1.8,'و000',9),(120987,'وَتَعْفُوَ','وَتَعْفُوَ',0,0,0.6667,'و000',9),(120988,'وَتَعْفُوَ عَنْ','وَتَعْفُوَ عَنْ',0,1,1.5,'و000',9),(120989,'وَتَعْفُوَ عَنْ جُرْمي','وَتَعْفُوَ عَنْ جُرْمي',0,1,1.7333,'و000',9),(120990,'وَتَعْويذي','وَتَعْويذي',0,0,0.6667,'و000',9),(120991,'وَتَعْويذي وَتَلْويِذي','وَتَعْويذي وَتَلْويِذي',0,1,1.7333,'و000',9),(120992,'وَتَعْويذي وَتَلْويِذي يا','وَتَعْويذي وَتَلْويِذي يا',0,1,1.8333,'و000',9),(120993,'وَتَغْفِرَ','وَتَغْفِرَ',0,0,0.6667,'و000',9),(120994,'وَتَغْفِرَ ذُنُوبي','وَتَغْفِرَ ذُنُوبي',0,1,1.6,'و000',9),(120995,'وَتَغْفِرَ ذُنُوبي وَتَعْفُوَ','وَتَغْفِرَ ذُنُوبي وَتَعْفُوَ',0,1,1.9667,'و000',9),(120996,'وَتَغْفِرُها','وَتَغْفِرُها',0,0,0.8,'و000',9);
INSERT INTO `ftcwg_finder_terms` VALUES (120997,'وَتَغْفِرُها لي','وَتَغْفِرُها لي',0,1,1.5,'و000',9),(120998,'وَتَغْفِرُها لي وَلا','وَتَغْفِرُها لي وَلا',0,1,1.6667,'و000',9),(120999,'وَتَفَضَّلْ','وَتَفَضَّلْ',0,0,0.7333,'و000',9),(121000,'وَتَفَضَّلْ عَلَيَّ','وَتَفَضَّلْ عَلَيَّ',0,1,1.6333,'و000',9),(121001,'وَتَفَضَّلْ عَلَيَّ مَمْدُوداً','وَتَفَضَّلْ عَلَيَّ مَمْدُوداً',0,1,2,'و000',9),(121002,'وَتَفَضُّلِهِ','وَتَفَضُّلِهِ',0,0,0.8667,'و000',9),(121003,'وَتَفَضُّلِهِ وَنِعَمِهِ','وَتَفَضُّلِهِ وَنِعَمِهِ',0,1,1.8,'و000',9),(121004,'وَتَفَضُّلِهِ وَنِعَمِهِ وَاَشارَ','وَتَفَضُّلِهِ وَنِعَمِهِ وَاَشارَ',0,1,2,'و000',9),(121005,'وَتَقْضِيَ','وَتَقْضِيَ',0,0,0.6667,'و000',9),(121006,'وَتَقْضِيَ حاجَتي','وَتَقْضِيَ حاجَتي',0,1,1.5667,'و000',9),(121007,'وَتَقْضِيَ حاجَتي وَتُنْجِزَ','وَتَقْضِيَ حاجَتي وَتُنْجِزَ',0,1,1.9333,'و000',9),(121008,'وَتَكْشِفَ','وَتَكْشِفَ',0,0,0.6667,'و000',9),(121009,'وَتَكْشِفَ كَرْبي','وَتَكْشِفَ كَرْبي',0,1,1.5667,'و000',9),(121010,'وَتَكْشِفَ كَرْبي وَغَمّي','وَتَكْشِفَ كَرْبي وَغَمّي',0,1,1.8333,'و000',9),(121011,'وَتَلْويِذي','وَتَلْويِذي',0,0,0.7333,'و000',9),(121012,'وَتَلْويِذي يا','وَتَلْويِذي يا',0,1,1.4667,'و000',9),(121013,'وَتَلْويِذي يا رَبِّ','وَتَلْويِذي يا رَبِّ',0,1,1.6667,'و000',9),(121014,'وَتَمُوجُ','وَتَمُوجُ',0,0,0.6,'و000',9),(121015,'وَتَمُوجُ الْبِحارُ','وَتَمُوجُ الْبِحارُ',0,1,1.6333,'و000',9),(121016,'وَتَمُوجُ الْبِحارُ وَمَنْ','وَتَمُوجُ الْبِحارُ وَمَنْ',0,1,1.8667,'و000',9),(121017,'وَتَمْنَعَ','وَتَمْنَعَ',0,0,0.6667,'و000',9),(121018,'وَتَناثُرَ','وَتَناثُرَ',0,0,0.6667,'و000',9),(121019,'وَتَناثُرَ لَحْمي','وَتَناثُرَ لَحْمي',0,1,1.5667,'و000',9),(121020,'وَتَناثُرَ لَحْمي وَجِسْمي','وَتَناثُرَ لَحْمي وَجِسْمي',0,1,1.8667,'و000',9),(121021,'وَتَنْزِعُ','وَتَنْزِعُ',0,0,0.6667,'و000',9),(121022,'وَتَنْزِعُ الْمُلْكَ','وَتَنْزِعُ الْمُلْكَ',0,1,1.6667,'و000',9),(121023,'وَتَنْزِعُ الْمُلْكَ مِمَّنْ','وَتَنْزِعُ الْمُلْكَ مِمَّنْ',0,1,1.9333,'و000',9),(121024,'وَتَهْدي','وَتَهْدي',0,0,0.5333,'و000',9),(121025,'وَتَهْدي بِكَرامَتِكَ','وَتَهْدي بِكَرامَتِكَ',0,1,1.7,'و000',9),(121026,'وَتَهْدي بِكَرامَتِكَ مَنْ','وَتَهْدي بِكَرامَتِكَ مَنْ',0,1,1.8667,'و000',9),(121027,'وَتَواضَعَ','وَتَواضَعَ',0,0,0.6667,'و000',9),(121028,'وَتَواضَعَ لِعَظَمَتِهِ','وَتَواضَعَ لِعَظَمَتِهِ',0,1,1.7667,'و000',9),(121029,'وَتَواضَعَ لِعَظَمَتِهِ الْعُظَماءُ','وَتَواضَعَ لِعَظَمَتِهِ الْعُظَماءُ',0,1,2,'و000',9),(121030,'وَتَوَجَّهْتُ','وَتَوَجَّهْتُ',0,0,0.8667,'و000',9),(121031,'وَتَوَجَّهْتُ اِلَيْكَ','وَتَوَجَّهْتُ اِلَيْكَ',0,1,1.7333,'و000',9),(121032,'وَتَوَجَّهْتُ اِلَيْكَ بِحاجَتي','وَتَوَجَّهْتُ اِلَيْكَ بِحاجَتي',0,1,2,'و000',9),(121033,'وَتَوَفَّنا','وَتَوَفَّنا',0,0,0.7333,'و000',9),(121034,'وَتَوَفَّنا عَلى','وَتَوَفَّنا عَلى',0,1,1.5333,'و000',9),(121035,'وَتَوَفَّني','وَتَوَفَّني',0,0,0.7333,'و000',9),(121036,'وَتَوَفَّني اِذا','وَتَوَفَّني اِذا',0,1,1.5333,'و000',9),(121037,'وَتَوَفَّني اِذا تَوَفَّيْتَني','وَتَوَفَّني اِذا تَوَفَّيْتَني',0,1,2,'و000',9),(121038,'وَتَوَفَّني في','وَتَوَفَّني في',0,1,1.4667,'و000',9),(121039,'وَتَوَفَّني في سَبيلِكَ','وَتَوَفَّني في سَبيلِكَ',0,1,1.7667,'و000',9),(121040,'وَتَوَكُّلي','وَتَوَكُّلي',0,0,0.7333,'و000',9),(121041,'وَتَوَكُّلي وَبِرَحْمَتِكَ','وَتَوَكُّلي وَبِرَحْمَتِكَ',0,1,1.8667,'و000',9),(121042,'وَتَوَكُّلي وَبِرَحْمَتِكَ تَعَلُّقي','وَتَوَكُّلي وَبِرَحْمَتِكَ تَعَلُّقي',0,1,2,'و000',9),(121043,'وَتُؤدِّي','وَتُؤدِّي',0,0,0.6,'و000',9),(121044,'وَتُؤدِّي عَنّي','وَتُؤدِّي عَنّي',0,1,1.5,'و000',9),(121045,'وَتُؤدِّي عَنّي اَمانَتي','وَتُؤدِّي عَنّي اَمانَتي',0,1,1.8,'و000',9),(121046,'وَتُؤَخِّرُ','وَتُؤَخِّرُ',0,0,0.7333,'و000',9),(121047,'وَتُؤَخِّرُ الْعُقُوبَةَ','وَتُؤَخِّرُ الْعُقُوبَةَ',0,1,1.8,'و000',9),(121048,'وَتُؤَخِّرُ الْعُقُوبَةَ بِحِلْمِكَ','وَتُؤَخِّرُ الْعُقُوبَةَ بِحِلْمِكَ',0,1,2,'و000',9),(121049,'وَتُؤَدِّي','وَتُؤَدِّي',0,0,0.6667,'و000',9),(121050,'وَتُؤَدِّي عَنّي','وَتُؤَدِّي عَنّي',0,1,1.5333,'و000',9),(121051,'وَتُؤَدِّي عَنّي اَمانَتي','وَتُؤَدِّي عَنّي اَمانَتي',0,1,1.8333,'و000',9),(121052,'وَتُبْ','وَتُبْ',0,0,0.4,'و000',9),(121053,'وَتُبْ عَلَيْنا','وَتُبْ عَلَيْنا',0,1,1.5,'و000',9),(121054,'وَتُبْ عَلَيْنا مُسْتَغْفِرينَ','وَتُبْ عَلَيْنا مُسْتَغْفِرينَ',0,1,2,'و000',9),(121055,'وَتُجيبَ','وَتُجيبَ',0,0,0.5333,'و000',9),(121056,'وَتُجيبَ دَعْوَتي','وَتُجيبَ دَعْوَتي',0,1,1.5667,'و000',9),(121057,'وَتُجيبَ دَعْوَتي وَتَتَجاوَزَ','وَتُجيبَ دَعْوَتي وَتَتَجاوَزَ',0,1,2,'و000',9),(121058,'وَتُخْرِجُ','وَتُخْرِجُ',0,0,0.6667,'و000',9),(121059,'وَتُخْرِجُ الْمَيِّتَ','وَتُخْرِجُ الْمَيِّتَ',0,1,1.7,'و000',9),(121060,'وَتُخْرِجُ الْمَيِّتَ مِنَ','وَتُخْرِجُ الْمَيِّتَ مِنَ',0,1,1.8667,'و000',9),(121061,'وَتُذِلُّ','وَتُذِلُّ',0,0,0.6,'و000',9),(121062,'وَتُذِلُّ بِهَا','وَتُذِلُّ بِهَا',0,1,1.5,'و000',9),(121063,'وَتُذِلُّ بِهَا النِّفاقَ','وَتُذِلُّ بِهَا النِّفاقَ',0,1,1.8333,'و000',9),(121064,'وَتُذِلُّ مَنْ','وَتُذِلُّ مَنْ',0,1,1.4667,'و000',9),(121065,'وَتُذِلُّ مَنْ تَشاءُ','وَتُذِلُّ مَنْ تَشاءُ',0,1,1.7,'و000',9),(121066,'وَتُعافِيَني','وَتُعافِيَني',0,0,0.8,'و000',9),(121067,'وَتُعافِيَني وَلا','وَتُعافِيَني وَلا',0,1,1.5667,'و000',9),(121068,'وَتُعافِيَني وَلا تَبْتَلِيَني','وَتُعافِيَني وَلا تَبْتَلِيَني',0,1,2,'و000',9),(121069,'وَتُعِزُّ','وَتُعِزُّ',0,0,0.6,'و000',9),(121070,'وَتُعِزُّ مَنْ','وَتُعِزُّ مَنْ',0,1,1.4667,'و000',9),(121071,'وَتُعِزُّ مَنْ تَشاءُ','وَتُعِزُّ مَنْ تَشاءُ',0,1,1.7,'و000',9),(121072,'وَتُقيلَ','وَتُقيلَ',0,0,0.5333,'و000',9),(121073,'وَتُقيلَ عَثْرَتي','وَتُقيلَ عَثْرَتي',0,1,1.5667,'و000',9),(121074,'وَتُقيلَ عَثْرَتي وَتَغْفِرَ','وَتُقيلَ عَثْرَتي وَتَغْفِرَ',0,1,1.9333,'و000',9),(121075,'وَتُقَدِّرُ مِنَ الأَمْرِ','وَتُقَدِّرُ مِنَ الأَمْرِ',0,1,1.8333,'و000',9),(121076,'وَتُقْبِلَ','وَتُقْبِلَ',0,0,0.6667,'و000',9),(121077,'وَتُقْبِلَ عَلَيَّ','وَتُقْبِلَ عَلَيَّ',0,1,1.6,'و000',9),(121078,'وَتُقْبِلَ عَلَيَّ وَلا','وَتُقْبِلَ عَلَيَّ وَلا',0,1,1.7667,'و000',9),(121079,'وَتُنْجِحَ','وَتُنْجِحَ',0,0,0.6667,'و000',9),(121080,'وَتُنْجِحَ طَلِبَتي','وَتُنْجِحَ طَلِبَتي',0,1,1.6333,'و000',9),(121081,'وَتُنْجِحَ طَلِبَتي وَتَقْضِيَ','وَتُنْجِحَ طَلِبَتي وَتَقْضِيَ',0,1,2,'و000',9),(121082,'وَتُنْجِزَ','وَتُنْجِزَ',0,0,0.6667,'و000',9),(121083,'وَتُنْجِزَ لي','وَتُنْجِزَ لي',0,1,1.4333,'و000',9),(121084,'وَتُنْجِزَ لي ما','وَتُنْجِزَ لي ما',0,1,1.5333,'و000',9),(121085,'وَتُنْزِلُهُ','وَتُنْزِلُهُ',0,0,0.8,'و000',9),(121086,'وَتُنْزِلُهُ في','وَتُنْزِلُهُ في',0,1,1.5,'و000',9),(121087,'وَتُنْزِلُهُ في شَهْرِ','وَتُنْزِلُهُ في شَهْرِ',0,1,1.7333,'و000',9),(121088,'وَتُولِجُ','وَتُولِجُ',0,0,0.6,'و000',9),(121089,'وَتُولِجُ النَّهارَ','وَتُولِجُ النَّهارَ',0,1,1.6333,'و000',9),(121090,'وَتُولِجُ النَّهارَ فِي','وَتُولِجُ النَّهارَ فِي',0,1,1.7667,'و000',9),(121091,'وَتُوَسِّعَ رِزْقي','وَتُوَسِّعَ رِزْقي',0,1,1.6,'و000',9),(121092,'وَتُوَسِّعَ رِزْقي وَتُؤَدِّي','وَتُوَسِّعَ رِزْقي وَتُؤَدِّي',0,1,1.9667,'و000',9),(121093,'وَتُوَسِّعَ عَلَيَّ رِزْقي','وَتُوَسِّعَ عَلَيَّ رِزْقي',0,1,1.8667,'و000',9),(121094,'وَتُوَسِّعَ في','وَتُوَسِّعَ في',0,1,1.4667,'و000',9),(121095,'وَتُوَسِّعَ في رِزْقي','وَتُوَسِّعَ في رِزْقي',0,1,1.7,'و000',9),(121096,'وَتِلاوَةِ كِتابِكَ','وَتِلاوَةِ كِتابِكَ',0,1,1.6333,'و000',9),(121097,'وَتِلاوَةِ كِتابِكَ وَاَعْظِمْ','وَتِلاوَةِ كِتابِكَ وَاَعْظِمْ',0,1,2,'و000',9),(121098,'وَتْرزُقَني','وَتْرزُقَني',0,0,0.7333,'و000',9),(121099,'وَتْرزُقَني مِنَ','وَتْرزُقَني مِنَ',0,1,1.5333,'و000',9),(121100,'وَتْرزُقَني مِنَ الرِّزْقِ','وَتْرزُقَني مِنَ الرِّزْقِ',0,1,1.8667,'و000',9),(121101,'وَثَبِّتْ رَجاءَكَ','وَثَبِّتْ رَجاءَكَ',0,1,1.6,'و000',9),(121102,'وَثَبِّتْ رَجاءَكَ في','وَثَبِّتْ رَجاءَكَ في',0,1,1.7,'و000',9),(121103,'وَثَبِّتْني','وَثَبِّتْني',0,0,0.7333,'و000',9),(121104,'وَثَبِّتْني يا','وَثَبِّتْني يا',0,1,1.4667,'و000',9),(121105,'وَثَبِّتْني يا رَبِّ','وَثَبِّتْني يا رَبِّ',0,1,1.6667,'و000',9),(121106,'وَثَوابَ','وَثَوابَ',0,0,0.5333,'و000',9),(121107,'وَثَوابَ دُعائي','وَثَوابَ دُعائي',0,1,1.5,'و000',9),(121108,'وَثَوابَ دُعائي رِضاكَ','وَثَوابَ دُعائي رِضاكَ',0,1,1.7333,'و000',9),(121109,'وَثَوابَ مَنْطِقي','وَثَوابَ مَنْطِقي',0,1,1.5667,'و000',9),(121110,'وَثَوابَ مَنْطِقي وَثَوابَ','وَثَوابَ مَنْطِقي وَثَوابَ',0,1,1.8667,'و000',9),(121111,'وَثُلاثَ','وَثُلاثَ',0,0,0.5333,'و000',9),(121112,'وَثُلاثَ وَرُباعَ','وَثُلاثَ وَرُباعَ',0,1,1.5667,'و000',9),(121113,'وَثُلاثَ وَرُباعَ يَزيدُ','وَثُلاثَ وَرُباعَ يَزيدُ',0,1,1.8,'و000',9),(121114,'وَجميعِ','وَجميعِ',0,0,0.4667,'و000',9),(121115,'وَجميعِ النَّبِيّينَ','وَجميعِ النَّبِيّينَ',0,1,1.6667,'و000',9),(121116,'وَجميعِ النَّبِيّينَ وَالْمُرْسَلينَ','وَجميعِ النَّبِيّينَ وَالْمُرْسَلينَ',0,1,2,'و000',9),(121117,'وَجَدْتَني','وَجَدْتَني',0,0,0.6667,'و000',9),(121118,'وَجَدْتَني في','وَجَدْتَني في',0,1,1.4333,'و000',9),(121119,'وَجَدْتَني في مَقامِ','وَجَدْتَني في مَقامِ',0,1,1.6667,'و000',9),(121120,'وَجَريرَتي','وَجَريرَتي',0,0,0.6667,'و000',9),(121121,'وَجَريرَتي كافَيْتَني','وَجَريرَتي كافَيْتَني',0,1,1.7,'و000',9),(121122,'وَجَريرَتي كافَيْتَني اَوْ','وَجَريرَتي كافَيْتَني اَوْ',0,1,1.8667,'و000',9),(121123,'وَجَزَعي','وَجَزَعي',0,0,0.5333,'و000',9),(121124,'وَجَزَعي مِنْ','وَجَزَعي مِنْ',0,1,1.4333,'و000',9),(121125,'وَجَزَعي مِنْ صَغيرِ','وَجَزَعي مِنْ صَغيرِ',0,1,1.6667,'و000',9),(121126,'وَجَسَدي','وَجَسَدي',0,0,0.5333,'و000',9),(121127,'وَجَسَدي وَوَحْدَتي','وَجَسَدي وَوَحْدَتي',0,1,1.6333,'و000',9),(121128,'وَجَسَدي وَوَحْدَتي وَوَحْشَتي','وَجَسَدي وَوَحْدَتي وَوَحْشَتي',0,1,2,'و000',9),(121129,'وَجَعَلْتَ فيهِ','وَجَعَلْتَ فيهِ',0,1,1.5,'و000',9),(121130,'وَجَعَلْتَ فيهِ لَيْلَةَ','وَجَعَلْتَ فيهِ لَيْلَةَ',0,1,1.8,'و000',9),(121131,'وَجَعَلْتَهَا','وَجَعَلْتَهَا',0,0,0.8667,'و000',9),(121132,'وَجَعَلْتَهَا خَيْراً','وَجَعَلْتَهَا خَيْراً',0,1,1.7,'و000',9),(121133,'وَجَعَلْتَهَا خَيْراً مِنْ','وَجَعَلْتَهَا خَيْراً مِنْ',0,1,1.8667,'و000',9),(121134,'وَجَعَلْتُ','وَجَعَلْتُ',0,0,0.6667,'و000',9),(121135,'وَجَعَلْتُ بِكَ','وَجَعَلْتُ بِكَ',0,1,1.5,'و000',9),(121136,'وَجَعَلْتُ بِكَ اسْتِغاثَتي','وَجَعَلْتُ بِكَ اسْتِغاثَتي',0,1,1.9,'و000',9),(121137,'وَجَعْفَرِ','وَجَعْفَرِ',0,0,0.6667,'و000',9),(121138,'وَجَعْفَرِ بْنِ','وَجَعْفَرِ بْنِ',0,1,1.5,'و000',9),(121139,'وَجَعْفَرِ بْنِ مُحَمَّد','وَجَعْفَرِ بْنِ مُحَمَّد',0,1,1.8,'و000',9),(121140,'وَجَلالِكَ','وَجَلالِكَ',0,0,0.6667,'و000',9),(121141,'وَجَلالِكَ لَئِنْ','وَجَلالِكَ لَئِنْ',0,1,1.5667,'و000',9),(121142,'وَجَلالِكَ لَئِنْ طالَبَتْني','وَجَلالِكَ لَئِنْ طالَبَتْني',0,1,1.9333,'و000',9),(121143,'وَجَلَّ ثَناؤُكَ وَكَرُمَ','وَجَلَّ ثَناؤُكَ وَكَرُمَ',0,1,1.8333,'و000',9),(121144,'وَجَلِّلْني بِسَتْرِكَ','وَجَلِّلْني بِسَتْرِكَ',0,1,1.7333,'و000',9),(121145,'وَجَلِّلْني بِسَتْرِكَ وَاعْفُ','وَجَلِّلْني بِسَتْرِكَ وَاعْفُ',0,1,2,'و000',9),(121146,'وَجَميعِ','وَجَميعِ',0,0,0.5333,'و000',9),(121147,'وَجَميعِ الْمَلائِكَةِ','وَجَميعِ الْمَلائِكَةِ',0,1,1.7333,'و000',9),(121148,'وَجَميعِ الْمَلائِكَةِ الْمُقَرَّبينَ','وَجَميعِ الْمَلائِكَةِ الْمُقَرَّبينَ',0,1,2,'و000',9),(121149,'وَجَميعِ مَكائِدِهِ','وَجَميعِ مَكائِدِهِ',0,1,1.6333,'و000',9),(121150,'وَجَميعِ مَكائِدِهِ اَللّـهُمَّ','وَجَميعِ مَكائِدِهِ اَللّـهُمَّ',0,1,2,'و000',9),(121151,'وَجَنِّبْني فيهِ','وَجَنِّبْني فيهِ',0,1,1.5333,'و000',13),(121152,'وَجَنِّبْني فيهِ الْعِلَلَ','وَجَنِّبْني فيهِ الْعِلَلَ',0,1,1.8667,'و000',9),(121153,'وَجُدْ','وَجُدْ',0,0,0.4,'و000',9),(121154,'وَجُدْ عَلَيَّ','وَجُدْ عَلَيَّ',0,1,1.4667,'و000',9),(121155,'وَجُدْ عَلَيَّ مَنْقُولاً','وَجُدْ عَلَيَّ مَنْقُولاً',0,1,1.8333,'و000',9),(121156,'وَجُدْ عَلَيْنا','وَجُدْ عَلَيْنا',0,1,1.5,'و000',9),(121157,'وَجُدْ عَلَيْنا فَاِنّا','وَجُدْ عَلَيْنا فَاِنّا',0,1,1.7667,'و000',9),(121158,'وَجُدْ عَلَيْهِ','وَجُدْ عَلَيْهِ',0,1,1.5,'و000',9),(121159,'وَجُدْ عَلَيْهِ بِفَضْلِ','وَجُدْ عَلَيْهِ بِفَضْلِ',0,1,1.8,'و000',9),(121160,'وَجُرْمي','وَجُرْمي',0,0,0.5333,'و000',9),(121161,'وَجُرْمي بِحِلْمِكَ','وَجُرْمي بِحِلْمِكَ',0,1,1.6333,'و000',9),(121162,'وَجُرْمي بِحِلْمِكَ وَجُودِكَ','وَجُرْمي بِحِلْمِكَ وَجُودِكَ',0,1,1.9667,'و000',9),(121163,'وَجُرْمي وَاِسْرافي','وَجُرْمي وَاِسْرافي',0,1,1.6333,'و000',9),(121164,'وَجُرْمي وَاِسْرافي عَلى','وَجُرْمي وَاِسْرافي عَلى',0,1,1.8,'و000',9),(121165,'وَجُوداً','وَجُوداً',0,0,0.5333,'و000',9),(121166,'وَجُوداً يا','وَجُوداً يا',0,1,1.3667,'و000',9),(121167,'وَجُوداً يا مَوْضِعَ','وَجُوداً يا مَوْضِعَ',0,1,1.6667,'و000',9),(121168,'وَجُودِكَ','وَجُودِكَ',0,0,0.6,'و000',9),(121169,'وَجُودِكَ يا','وَجُودِكَ يا',0,1,1.4,'و000',9),(121170,'وَجِسْمي','وَجِسْمي',0,0,0.5333,'و000',9),(121171,'وَجِسْمي وَجَسَدي','وَجِسْمي وَجَسَدي',0,1,1.5667,'و000',9),(121172,'وَجِسْمي وَجَسَدي وَوَحْدَتي','وَجِسْمي وَجَسَدي وَوَحْدَتي',0,1,1.9333,'و000',9),(121173,'وَجِلاً','وَجِلاً',0,0,0.4667,'و000',9),(121174,'وَجِلاً مُدِلاًّ','وَجِلاً مُدِلاًّ',0,1,1.5333,'و000',9),(121175,'وَجِلاً مُدِلاًّ عَلَيْكَ','وَجِلاً مُدِلاًّ عَلَيْكَ',0,1,1.8333,'و000',9),(121176,'وَجْهي بِالنّارِ','وَجْهي بِالنّارِ',0,1,1.5333,'و000',9),(121177,'وَجْهي بِالنّارِ بَعْدَ','وَجْهي بِالنّارِ بَعْدَ',0,1,1.7667,'و000',9),(121178,'وَجْهي بِنُورِكَ وَاجْعَلْ','وَجْهي بِنُورِكَ وَاجْعَلْ',0,1,1.8667,'و000',9),(121179,'وَجْهَكَ فَخالَطَني','وَجْهَكَ فَخالَطَني',0,1,1.6333,'و000',9),(121180,'وَجْهَكَ فَخالَطَني فيهِ','وَجْهَكَ فَخالَطَني فيهِ',0,1,1.8,'و000',9),(121181,'وَجْهِكَ الْكَريمِ اَنْ','وَجْهِكَ الْكَريمِ اَنْ',0,1,1.7667,'و000',9),(121182,'وَجْهِكَ سَيِّدي','وَجْهِكَ سَيِّدي',0,1,1.5333,'و000',9),(121183,'وَجْهِكَ سَيِّدي اَنَا','وَجْهِكَ سَيِّدي اَنَا',0,1,1.7333,'و000',9),(121184,'وَجْهِكَ فَلَوِ','وَجْهِكَ فَلَوِ',0,1,1.5,'و000',9),(121185,'وَجْهِكَ فَلَوِ اطَّلَعَ','وَجْهِكَ فَلَوِ اطَّلَعَ',0,1,1.8,'و000',9),(121186,'وَجْهِي','وَجْهِي',0,0,0.4667,'و000',9),(121187,'وَجْهِي يا','وَجْهِي يا',0,1,1.3333,'و000',9),(121188,'وَجْهِي يا رَبِّ','وَجْهِي يا رَبِّ',0,1,1.5333,'و000',9),(121189,'وَحاجَتي','وَحاجَتي',0,0,0.5333,'و000',9),(121190,'وَحاجَتي اِلَيْهِ','وَحاجَتي اِلَيْهِ',0,1,1.5667,'و000',9),(121191,'وَحاجَتي اِلَيْهِ اَنْ','وَحاجَتي اِلَيْهِ اَنْ',0,1,1.7333,'و000',9),(121192,'وَحافِظِ','وَحافِظِ',0,0,0.5333,'و000',9),(121193,'وَحافِظِ سِرِّكَ','وَحافِظِ سِرِّكَ',0,1,1.5333,'و000',9),(121194,'وَحافِظِ سِرِّكَ وَمُبَلِّغِ','وَحافِظِ سِرِّكَ وَمُبَلِّغِ',0,1,1.9333,'و000',9),(121195,'وَحالَتْ','وَحالَتْ',0,0,0.5333,'و000',9),(121196,'وَحالَتْ بَيْني','وَحالَتْ بَيْني',0,1,1.5,'و000',9),(121197,'وَحالَتْ بَيْني وَبَيْنَ','وَحالَتْ بَيْني وَبَيْنَ',0,1,1.8,'و000',9),(121198,'وَحبائِلِهِ','وَحبائِلِهِ',0,0,0.7333,'و000',9),(121199,'وَحبائِلِهِ وَخُدَعِهِ','وَحبائِلِهِ وَخُدَعِهِ',0,1,1.7333,'و000',9),(121200,'وَحبائِلِهِ وَخُدَعِهِ وَاَمانِيِّهِ','وَحبائِلِهِ وَخُدَعِهِ وَاَمانِيِّهِ',0,1,2,'و000',9),(121201,'وَحيداً','وَحيداً',0,0,0.4667,'و000',9),(121202,'وَحيداً في','وَحيداً في',0,1,1.3333,'و000',9),(121203,'وَحيداً في حُفْرَتي','وَحيداً في حُفْرَتي',0,1,1.6333,'و000',9),(121204,'وَحَبيبِكَ','وَحَبيبِكَ',0,0,0.6667,'و000',9),(121205,'وَحَبيبِكَ وَخِيَرَتِكَ','وَحَبيبِكَ وَخِيَرَتِكَ',0,1,1.7667,'و000',9),(121206,'وَحَبيبِكَ وَخِيَرَتِكَ مَنْ','وَحَبيبِكَ وَخِيَرَتِكَ مَنْ',0,1,1.9333,'و000',9),(121207,'وَحَبيبِكَ وَصَلِّ','وَحَبيبِكَ وَصَلِّ',0,1,1.6,'و000',9),(121208,'وَحَبيبِكَ وَصَلِّ عَلى','وَحَبيبِكَ وَصَلِّ عَلى',0,1,1.7667,'و000',9),(121209,'وَحَجَبْتَهُمْ','وَحَجَبْتَهُمْ',0,0,0.9333,'و000',9),(121210,'وَحَجَبْتَهُمْ عَنْ','وَحَجَبْتَهُمْ عَنْ',0,1,1.6333,'و000',9),(121211,'وَحَجَبْتَهُمْ عَنْ خَلْقِكَ','وَحَجَبْتَهُمْ عَنْ خَلْقِكَ',0,1,1.9333,'و000',9),(121212,'وَحَجَّ','وَحَجَّ',0,0,0.4667,'و000',9),(121213,'وَحَجَّ بَيْتِكَ','وَحَجَّ بَيْتِكَ',0,1,1.5333,'و000',9),(121214,'وَحَجَّ بَيْتِكَ الْحرامِ','وَحَجَّ بَيْتِكَ الْحرامِ',0,1,1.8333,'و000',9),(121215,'وَحَسَناتٍ','وَحَسَناتٍ',0,0,0.6667,'و000',9),(121216,'وَحَسَناتٍ تَتَقَبَّلُها','وَحَسَناتٍ تَتَقَبَّلُها',0,1,1.8,'و000',9),(121217,'وَحَسَناتٍ تَتَقَبَّلُها وَسَيِّئاتٍ','وَحَسَناتٍ تَتَقَبَّلُها وَسَيِّئاتٍ',0,1,2,'و000',9),(121218,'وَحَسَّنْتَ','وَحَسَّنْتَ',0,0,0.7333,'و000',9),(121219,'وَحَسَّنْتَ عَمَلَهُ','وَحَسَّنْتَ عَمَلَهُ',0,1,1.6667,'و000',9),(121220,'وَحَسَّنْتَ عَمَلَهُ وَاَتْمَمْتَ','وَحَسَّنْتَ عَمَلَهُ وَاَتْمَمْتَ',0,1,2,'و000',9),(121221,'وَحَظّي','وَحَظّي',0,0,0.4667,'و000',9),(121222,'وَحَظّي فيهِ','وَحَظّي فيهِ',0,1,1.4,'و000',9),(121223,'وَحَظّي فيهِ الاَوْفَرَ','وَحَظّي فيهِ الاَوْفَرَ',0,1,1.7667,'و000',9),(121224,'وَحَلْقَةِ','وَحَلْقَةِ',0,0,0.6667,'و000',9),(121225,'وَحَلْقَةِ بَلاءٍ','وَحَلْقَةِ بَلاءٍ',0,1,1.5667,'و000',9),(121226,'وَحَلْقَةِ بَلاءٍ قَدْ','وَحَلْقَةِ بَلاءٍ قَدْ',0,1,1.7333,'و000',9),(121227,'وَحَمَلَةِ','وَحَمَلَةِ',0,0,0.6667,'و000',9),(121228,'وَحَمَلَةِ عَرْشِكَ','وَحَمَلَةِ عَرْشِكَ',0,1,1.6333,'و000',9),(121229,'وَحَمَلَةِ عَرْشِكَ الْمُقَرَّبينَ','وَحَمَلَةِ عَرْشِكَ الْمُقَرَّبينَ',0,1,2,'و000',9),(121230,'وَحَمْدُهُ','وَحَمْدُهُ',0,0,0.6667,'و000',9),(121231,'وَحَمْدُهُ الظّاهِرِ','وَحَمْدُهُ الظّاهِرِ',0,1,1.6667,'و000',9),(121232,'وَحَمْدُهُ الظّاهِرِ بِالْكَرَمِ','وَحَمْدُهُ الظّاهِرِ بِالْكَرَمِ',0,1,2,'و000',9),(121233,'وَحُبّي','وَحُبّي',0,0,0.4667,'و000',9),(121234,'وَحُبّي لَكَ','وَحُبّي لَكَ',0,1,1.4,'و000',9),(121235,'وَحُبّي لَكَ شَفيعي','وَحُبّي لَكَ شَفيعي',0,1,1.6333,'و000',9),(121236,'وَحُجَّتِكَ','وَحُجَّتِكَ',0,0,0.7333,'و000',9),(121237,'وَحُجَّتِكَ عَلى','وَحُجَّتِكَ عَلى',0,1,1.5333,'و000',9),(121238,'وَحُجَّتِكَ عَلى خَلْقِكَ','وَحُجَّتِكَ عَلى خَلْقِكَ',0,1,1.8333,'و000',9),(121239,'وَحُسّادي','وَحُسّادي',0,0,0.6,'و000',9),(121240,'وَحُسّادي وَالْباغينَ','وَحُسّادي وَالْباغينَ',0,1,1.7,'و000',9),(121241,'وَحُسْنَ','وَحُسْنَ',0,0,0.5333,'و000',9),(121242,'وَحُسْنَ عِبادَتِكَ','وَحُسْنَ عِبادَتِكَ',0,1,1.6333,'و000',9),(121243,'وَحُسْنَ عِبادَتِكَ وصَلِّ','وَحُسْنَ عِبادَتِكَ وصَلِّ',0,1,1.8667,'و000',9),(121244,'وَحُطَّ','وَحُطَّ',0,0,0.4667,'و000',13),(121245,'وَحُطَّ وِزْري','وَحُطَّ وِزْري',0,1,1.4667,'و000',9),(121246,'وَحُطَّ وِزْري وَلا','وَحُطَّ وِزْري وَلا',0,1,1.6333,'و000',9),(121247,'وَحُفَّهُ','وَحُفَّهُ',0,0,0.6,'و000',9),(121248,'وَحُفَّهُ بِمَلائِكَتِكَ','وَحُفَّهُ بِمَلائِكَتِكَ',0,1,1.8,'و000',9),(121249,'وَحُفَّهُ بِمَلائِكَتِكَ الْمُقَرَّبينَ','وَحُفَّهُ بِمَلائِكَتِكَ الْمُقَرَّبينَ',0,1,2,'و000',9),(121250,'وَحُلْتَ','وَحُلْتَ',0,0,0.5333,'و000',9),(121251,'وَحُلْتَ بَيْني','وَحُلْتَ بَيْني',0,1,1.5,'و000',9),(121252,'وَحُلْتَ بَيْني وَبَيْنَ','وَحُلْتَ بَيْني وَبَيْنَ',0,1,1.8,'و000',9),(121253,'وَحِلْمَكَ','وَحِلْمَكَ',0,0,0.6667,'و000',9),(121254,'وَحِلْمَكَ عَنْ','وَحِلْمَكَ عَنْ',0,1,1.5,'و000',9),(121255,'وَحِلْمَكَ عَنْ كَثيرِ','وَحِلْمَكَ عَنْ كَثيرِ',0,1,1.7333,'و000',9),(121256,'وَحِلْمَكَ يَكْبُرُ','وَحِلْمَكَ يَكْبُرُ',0,1,1.6333,'و000',9),(121257,'وَحِلْمَكَ يَكْبُرُ عَنْ','وَحِلْمَكَ يَكْبُرُ عَنْ',0,1,1.8,'و000',9),(121258,'وَحْدَتي','وَحْدَتي',0,0,0.5333,'و000',9),(121259,'وَحْدَتي وَفِي','وَحْدَتي وَفِي',0,1,1.4667,'و000',9),(121260,'وَحْدَتي وَفِي اللَّحْدِ','وَحْدَتي وَفِي اللَّحْدِ',0,1,1.8,'و000',9),(121261,'وَحْدَكَ','وَحْدَكَ',0,0,0.5333,'و000',9),(121262,'وَحْدَكَ لا','وَحْدَكَ لا',0,1,1.3667,'و000',9),(121263,'وَحْدَكَ لا شَريكَ','وَحْدَكَ لا شَريكَ',0,1,1.6,'و000',9),(121264,'وَحْدَها','وَحْدَها',0,0,0.5333,'و000',9),(121265,'وَحْدَها اَللّـهُمَّ','وَحْدَها اَللّـهُمَّ',0,1,1.6667,'و000',9),(121266,'وَحْدَها اَللّـهُمَّ اِنّي','وَحْدَها اَللّـهُمَّ اِنّي',0,1,1.8667,'و000',9),(121267,'وَحْدَهُ','وَحْدَهُ',0,0,0.5333,'و000',9),(121268,'وَحْدَهُ وجَبَرُوت','وَحْدَهُ وجَبَرُوت',0,1,1.6,'و000',9),(121269,'وَحْدَهُ وجَبَرُوت وَحْدَها','وَحْدَهُ وجَبَرُوت وَحْدَها',0,1,1.9,'و000',9),(121270,'وَحْشَتي','وَحْشَتي',0,0,0.5333,'و000',9),(121271,'وَحْشَتي وَاِذا','وَحْشَتي وَاِذا',0,1,1.5,'و000',9),(121272,'وَحْشَتي وَاِذا نُشِرْتُ','وَحْشَتي وَاِذا نُشِرْتُ',0,1,1.8,'و000',9),(121273,'وَخاتَمِ النَّبِيّينَ مُحَمَّدٍ','وَخاتَمِ النَّبِيّينَ مُحَمَّدٍ',0,1,2,'و000',9),(121274,'وَخالَفْتُكَ','وَخالَفْتُكَ',0,0,0.8,'و000',9),(121275,'وَخالَفْتُكَ بِجَهْدي','وَخالَفْتُكَ بِجَهْدي',0,1,1.7,'و000',9),(121276,'وَخالَفْتُكَ بِجَهْدي فَالآنَ','وَخالَفْتُكَ بِجَهْدي فَالآنَ',0,1,1.9667,'و000',9),(121277,'وَخَسِرُوا','وَخَسِرُوا',0,0,0.6667,'و000',9),(121278,'وَخَسِرُوا خُسْراناً','وَخَسِرُوا خُسْراناً',0,1,1.6667,'و000',9),(121279,'وَخَسِرُوا خُسْراناً مُبيناً','وَخَسِرُوا خُسْراناً مُبيناً',0,1,1.9333,'و000',9),(121280,'وَخَشْيَةً','وَخَشْيَةً',0,0,0.6667,'و000',9),(121281,'وَخَشْيَةً مِنْكَ','وَخَشْيَةً مِنْكَ',0,1,1.5667,'و000',9),(121282,'وَخَشْيَةً مِنْكَ وَتَصْديقاً','وَخَشْيَةً مِنْكَ وَتَصْديقاً',0,1,1.9667,'و000',9),(121283,'وَخَشْيَتَكَ','وَخَشْيَتَكَ',0,0,0.8,'و000',9),(121284,'وَخَشْيَتَكَ بِاللَّيْلِ','وَخَشْيَتَكَ بِاللَّيْلِ',0,1,1.8,'و000',9),(121285,'وَخَشْيَتَكَ بِاللَّيْلِ وَالنَّهارِ','وَخَشْيَتَكَ بِاللَّيْلِ وَالنَّهارِ',0,1,2,'و000',9),(121286,'وَخَشْيَتِكَ','وَخَشْيَتِكَ',0,0,0.8,'و000',9),(121287,'وَخَشْيَتِكَ وَالْعَمَلِ','وَخَشْيَتِكَ وَالْعَمَلِ',0,1,1.8,'و000',9),(121288,'وَخَشْيَتِكَ وَالْعَمَلِ بِما','وَخَشْيَتِكَ وَالْعَمَلِ بِما',0,1,1.9667,'و000',9),(121289,'وَخَطيـئَتي','وَخَطيـئَتي',0,0,0.7333,'و000',9),(121290,'وَخَطيـئَتي فَالْعَفْوَ','وَخَطيـئَتي فَالْعَفْوَ',0,1,1.7667,'و000',9),(121291,'وَخَطيـئَتي فَالْعَفْوَ الْعَفْوَ','وَخَطيـئَتي فَالْعَفْوَ الْعَفْوَ',0,1,2,'و000',9),(121292,'وَخَليفَةَ','وَخَليفَةَ',0,0,0.6667,'و000',9),(121293,'وَخَليفَةَ مُحَمَّدٍ','وَخَليفَةَ مُحَمَّدٍ',0,1,1.6667,'و000',9),(121294,'وَخَليفَةَ مُحَمَّدٍ وَالْقائِمَ','وَخَليفَةَ مُحَمَّدٍ وَالْقائِمَ',0,1,2,'و000',9),(121295,'وَخَوْفي','وَخَوْفي',0,0,0.5333,'و000',9),(121296,'وَخَوْفي وَبِكَ','وَخَوْفي وَبِكَ',0,1,1.5,'و000',9),(121297,'وَخَوْفي وَبِكَ أَنِسَتْ','وَخَوْفي وَبِكَ أَنِسَتْ',0,1,1.8,'و000',9),(121298,'وَخَوْفي وَذُلّي','وَخَوْفي وَذُلّي',0,1,1.5333,'و000',9),(121299,'وَخَوْفي وَذُلّي وَمْسكَنَتي','وَخَوْفي وَذُلّي وَمْسكَنَتي',0,1,1.9333,'و000',9),(121300,'وَخَيْرَكَ','وَخَيْرَكَ',0,0,0.6667,'و000',9),(121301,'وَخَيْرَكَ اِلَيَّ','وَخَيْرَكَ اِلَيَّ',0,1,1.6,'و000',9),(121302,'وَخَيْرَكَ اِلَيَّ فيه','وَخَيْرَكَ اِلَيَّ فيه',0,1,1.7333,'و000',9),(121303,'وَخَيْرِ','وَخَيْرِ',0,0,0.5333,'و000',9),(121304,'وَخَيْرِ الدُّنْيا','وَخَيْرِ الدُّنْيا',0,1,1.6,'و000',9),(121305,'وَخَيْرِ الدُّنْيا وَالآخِرَةِ','وَخَيْرِ الدُّنْيا وَالآخِرَةِ',0,1,2,'و000',9),(121306,'وَخُدَعِهِ','وَخُدَعِهِ',0,0,0.6667,'و000',9),(121307,'وَخُدَعِهِ وَاَمانِيِّهِ','وَخُدَعِهِ وَاَمانِيِّهِ',0,1,1.8,'و000',9),(121308,'وَخُدَعِهِ وَاَمانِيِّهِ وَغُرُورِهِ','وَخُدَعِهِ وَاَمانِيِّهِ وَغُرُورِهِ',0,1,2,'و000',9),(121309,'وَخُذْ','وَخُذْ',0,0,0.4,'و000',13),(121310,'وَخُذْ بي','وَخُذْ بي',0,1,1.3,'و000',9),(121311,'وَخُذْ بي سَبيلَ','وَخُذْ بي سَبيلَ',0,1,1.5333,'و000',9),(121312,'وَخُذْ عَنّي','وَخُذْ عَنّي',0,1,1.4,'و000',9),(121313,'وَخُذْ عَنّي بِاَسْماعِ','وَخُذْ عَنّي بِاَسْماعِ',0,1,1.7667,'و000',9),(121314,'وَخِيَرَتِكَ','وَخِيَرَتِكَ',0,0,0.8,'و000',9),(121315,'وَخِيَرَتِكَ مَنْ','وَخِيَرَتِكَ مَنْ',0,1,1.5667,'و000',9),(121316,'وَخِيَرَتِكَ مَنْ خَلْقِكَ','وَخِيَرَتِكَ مَنْ خَلْقِكَ',0,1,1.8667,'و000',9),(121317,'وَخِيَرَتِكَ مِنَ','وَخِيَرَتِكَ مِنَ',0,1,1.5667,'و000',9),(121318,'وَخِيَرَتِكَ مِنَ الْعالَمينَ','وَخِيَرَتِكَ مِنَ الْعالَمينَ',0,1,1.9667,'و000',9),(121319,'وَديني','وَديني',0,0,0.4,'و000',9),(121320,'وَديني وَمالي','وَديني وَمالي',0,1,1.4333,'و000',9),(121321,'وَديني وَمالي وَعَلى','وَديني وَمالي وَعَلى',0,1,1.6667,'و000',9),(121322,'وَدَعَوْتَني','وَدَعَوْتَني',0,0,0.8,'و000',9),(121323,'وَدَعَوْتَني اِلَيْكَ','وَدَعَوْتَني اِلَيْكَ',0,1,1.7,'و000',9),(121324,'وَدَعَوْتَني اِلَيْكَ وَلَوْلا','وَدَعَوْتَني اِلَيْكَ وَلَوْلا',0,1,2,'و000',9),(121325,'وَدَعَوْناكَ','وَدَعَوْناكَ',0,0,0.8,'و000',9),(121326,'وَدَعَوْناكَ وَنَحْنُ','وَدَعَوْناكَ وَنَحْنُ',0,1,1.7,'و000',9),(121327,'وَدَعَوْناكَ وَنَحْنُ نَرْجُو','وَدَعَوْناكَ وَنَحْنُ نَرْجُو',0,1,1.9667,'و000',9),(121328,'وَدَلَلْتَ','وَدَلَلْتَ',0,0,0.6667,'و000',9),(121329,'وَدَلَلْتَ عَلى','وَدَلَلْتَ عَلى',0,1,1.5,'و000',9),(121330,'وَدَلَلْتَ عَلى فَضايِحي','وَدَلَلْتَ عَلى فَضايِحي',0,1,1.8,'و000',9),(121331,'وَدَنا','وَدَنا',0,0,0.4,'و000',9),(121332,'وَدَنا فَلا','وَدَنا فَلا',0,1,1.3667,'و000',9),(121333,'وَدَنا فَلا شَيءَ','وَدَنا فَلا شَيءَ',0,1,1.5667,'و000',9),(121334,'وَدَيْني','وَدَيْني',0,0,0.5333,'و000',9),(121335,'وَدَيْني آمينَ','وَدَيْني آمينَ',0,1,1.4667,'و000',9),(121336,'وَدَيْني آمينَ رَبَّ','وَدَيْني آمينَ رَبَّ',0,1,1.6667,'و000',9),(121337,'وَدُعاءٍ','وَدُعاءٍ',0,0,0.5333,'و000',9),(121338,'وَدُعاءٍ لا','وَدُعاءٍ لا',0,1,1.3667,'و000',9),(121339,'وَدُعاءٍ لا يُسْمَعُ','وَدُعاءٍ لا يُسْمَعُ',0,1,1.6667,'و000',9),(121340,'وَدُعائِكَ','وَدُعائِكَ',0,0,0.6667,'و000',9),(121341,'وَدُعائِكَ وَتِلاوَةِ','وَدُعائِكَ وَتِلاوَةِ',0,1,1.7,'و000',9),(121342,'وَدُعائِكَ وَتِلاوَةِ كِتابِكَ','وَدُعائِكَ وَتِلاوَةِ كِتابِكَ',0,1,2,'و000',9),(121343,'وَدُودٌ','وَدُودٌ',0,0,0.4667,'و000',9),(121344,'وَدُودٌ اَسْتَغْفِرُ','وَدُودٌ اَسْتَغْفِرُ',0,1,1.6667,'و000',9),(121345,'وَدُودٌ اَسْتَغْفِرُ اللهَ','وَدُودٌ اَسْتَغْفِرُ اللهَ',0,1,1.8667,'و000',9),(121346,'وَدِمائِهِمْ','وَدِمائِهِمْ',0,0,0.8,'و000',9),(121347,'وَدِمائِهِمْ وَكُفَّ','وَدِمائِهِمْ وَكُفَّ',0,1,1.6667,'و000',9),(121348,'وَدِمائِهِمْ وَكُفَّ عَنّا','وَدِمائِهِمْ وَكُفَّ عَنّا',0,1,1.8667,'و000',9),(121349,'وَذَنْبي','وَذَنْبي',0,0,0.5333,'و000',13),(121350,'وَذَنْبي فيهِ','وَذَنْبي فيهِ',0,1,1.4333,'و000',13),(121351,'وَذَنْبي فيهِ مَغْفُوراً','وَذَنْبي فيهِ مَغْفُوراً',0,1,1.8,'و000',13),(121352,'وَذَيْنِ','وَذَيْنِ',0,0,0.5333,'و000',9),(121353,'وَذَيْنِ مُنْيَتي','وَذَيْنِ مُنْيَتي',0,1,1.5667,'و000',9),(121354,'وَذَيْنِ مُنْيَتي فَحَقِّقْ','وَذَيْنِ مُنْيَتي فَحَقِّقْ',0,1,1.9,'و000',9),(121355,'وَذُرِّيَّتي','وَذُرِّيَّتي',0,0,0.8,'و000',9),(121356,'وَذُرِّيَّتي اَللّـهُمَّ','وَذُرِّيَّتي اَللّـهُمَّ',0,1,1.8,'و000',9),(121357,'وَذُرِّيَّتي اَللّـهُمَّ اِلَيْكَ','وَذُرِّيَّتي اَللّـهُمَّ اِلَيْكَ',0,1,2,'و000',9),(121358,'وَذُلّي','وَذُلّي',0,0,0.4667,'و000',9),(121359,'وَذُلّي وَمْسكَنَتي','وَذُلّي وَمْسكَنَتي',0,1,1.6333,'و000',9),(121360,'وَذُلّي وَمْسكَنَتي وَتَعْويذي','وَذُلّي وَمْسكَنَتي وَتَعْويذي',0,1,2,'و000',9),(121361,'وَذِلَّةٌ','وَذِلَّةٌ',0,0,0.6,'و000',9),(121362,'وَذِلَّةٌ سَيِّدي','وَذِلَّةٌ سَيِّدي',0,1,1.5667,'و000',9),(121363,'وَربَّ','وَربَّ',0,0,0.4,'و000',9),(121364,'وَربَّ اِبْراهيمَ','وَربَّ اِبْراهيمَ',0,1,1.5667,'و000',9),(121365,'وَربَّ اِبْراهيمَ وَاِسْماعيلَ','وَربَّ اِبْراهيمَ وَاِسْماعيلَ',0,1,2,'و000',9),(121366,'وَربَّ شَهْرِ','وَربَّ شَهْرِ',0,1,1.4333,'و000',9),(121367,'وَربَّ شَهْرِ رَمَضانَ','وَربَّ شَهْرِ رَمَضانَ',0,1,1.7333,'و000',9),(121368,'وَربَّ مُحَمَّدٍ','وَربَّ مُحَمَّدٍ',0,1,1.5333,'و000',9),(121369,'وَربَّ مُحَمَّدٍ خاتَمِ','وَربَّ مُحَمَّدٍ خاتَمِ',0,1,1.7667,'و000',9),(121370,'وَربَّ مُوسى','وَربَّ مُوسى',0,1,1.4,'و000',9),(121371,'وَربَّ مُوسى وَعيسى','وَربَّ مُوسى وَعيسى',0,1,1.6333,'و000',9),(121372,'وَرسُولِكَ','وَرسُولِكَ',0,0,0.6667,'و000',9),(121373,'وَرسُولِكَ الْمُصْطَفى','وَرسُولِكَ الْمُصْطَفى',0,1,1.7333,'و000',9),(121374,'وَرسُولِكَ الْمُصْطَفى وَاَمينِكَ','وَرسُولِكَ الْمُصْطَفى وَاَمينِكَ',0,1,2,'و000',9),(121375,'وَرَبَّ الرُّكْنِ','وَرَبَّ الرُّكْنِ',0,1,1.5667,'و000',9),(121376,'وَرَبَّ الرُّكْنِ وَالْمَقامِ','وَرَبَّ الرُّكْنِ وَالْمَقامِ',0,1,1.9667,'و000',9),(121377,'وَرَبَّ الْحِلِّ','وَرَبَّ الْحِلِّ',0,1,1.5333,'و000',9),(121378,'وَرَبَّ الْحِلِّ وَالْحَرامِ','وَرَبَّ الْحِلِّ وَالْحَرامِ',0,1,1.9333,'و000',9),(121379,'وَرَبَّ جَبْرَئيلَ','وَرَبَّ جَبْرَئيلَ',0,1,1.6,'و000',9),(121380,'وَرَبَّ جَبْرَئيلَ وَميكائيلَ','وَرَبَّ جَبْرَئيلَ وَميكائيلَ',0,1,1.9667,'و000',9),(121381,'وَرَجائي','وَرَجائي',0,0,0.5333,'و000',9),(121382,'وَرَجائي وَتَوَكُّلي','وَرَجائي وَتَوَكُّلي',0,1,1.6667,'و000',9),(121383,'وَرَجائي وَتَوَكُّلي وَبِرَحْمَتِكَ','وَرَجائي وَتَوَكُّلي وَبِرَحْمَتِكَ',0,1,2,'و000',9),(121384,'وَرَحِمْتَني','وَرَحِمْتَني',0,0,0.8,'و000',9),(121385,'وَرَحِمْتَني بِهِ','وَرَحِمْتَني بِهِ',0,1,1.5667,'و000',9),(121386,'وَرَحِمْتَني بِهِ مِنْ','وَرَحِمْتَني بِهِ مِنْ',0,1,1.7333,'و000',9),(121387,'وَرَحْمَةً','وَرَحْمَةً',0,0,0.6667,'و000',9),(121388,'وَرَحْمَةً وَيَبْتَدِئُ','وَرَحْمَةً وَيَبْتَدِئُ',0,1,1.7667,'و000',9),(121389,'وَرَحْمَةً وَيَبْتَدِئُ بِالْخَيْرِ','وَرَحْمَةً وَيَبْتَدِئُ بِالْخَيْرِ',0,1,2,'و000',9),(121390,'وَرَحْمَةٍ','وَرَحْمَةٍ',0,0,0.6667,'و000',9),(121391,'وَرَحْمَةٍ قَدْ','وَرَحْمَةٍ قَدْ',0,1,1.5,'و000',9),(121392,'وَرَحْمَةٍ قَدْ نَشَرْتَها','وَرَحْمَةٍ قَدْ نَشَرْتَها',0,1,1.8667,'و000',9),(121393,'وَرَحْمَةٍ مِنْكَ','وَرَحْمَةٍ مِنْكَ',0,1,1.5667,'و000',9),(121394,'وَرَحْمَةٍ مِنْكَ تَجَلِّلُناها','وَرَحْمَةٍ مِنْكَ تَجَلِّلُناها',0,1,2,'و000',9),(121395,'وَرَحْمَةُ','وَرَحْمَةُ',0,0,0.6667,'و000',15),(121396,'وَرَحْمَةُ اللهِ','وَرَحْمَةُ اللهِ',0,1,1.5333,'و000',15),(121397,'وَرَحْمَةُ اللهِ وَبَرَكاتُهُ','وَرَحْمَةُ اللهِ وَبَرَكاتُهُ',0,1,1.9667,'و000',15),(121398,'وَرَحْمَتَكَ','وَرَحْمَتَكَ',0,0,0.8,'و000',9),(121399,'وَرَحْمَتَكَ وَخَيْرَكَ','وَرَحْمَتَكَ وَخَيْرَكَ',0,1,1.7667,'و000',9),(121400,'وَرَحْمَتَكَ وَخَيْرَكَ اِلَيَّ','وَرَحْمَتَكَ وَخَيْرَكَ اِلَيَّ',0,1,2,'و000',9),(121401,'وَرَحْمَتُكَ','وَرَحْمَتُكَ',0,0,0.8,'و000',9),(121402,'وَرَحْمَتُكَ وَسِعَتْ','وَرَحْمَتُكَ وَسِعَتْ',0,1,1.7,'و000',9),(121403,'وَرَحْمَتُكَ وَسِعَتْ كُلَّ','وَرَحْمَتُكَ وَسِعَتْ كُلَّ',0,1,1.9,'و000',9),(121404,'وَرَحْمَتُكَ وَقَدْ','وَرَحْمَتُكَ وَقَدْ',0,1,1.6333,'و000',9),(121405,'وَرَحْمَتُكَ وَقَدْ رَجَوْتُ','وَرَحْمَتُكَ وَقَدْ رَجَوْتُ',0,1,1.9333,'و000',9),(121406,'وَرَحْمَتُكَ وَمَغْفِرَتُكَ','وَرَحْمَتُكَ وَمَغْفِرَتُكَ',0,1,1.9,'و000',9),(121407,'وَرَحْمَتُكَ وَمَغْفِرَتُكَ وَرِضْوانُكَ','وَرَحْمَتُكَ وَمَغْفِرَتُكَ وَرِضْوانُكَ',0,1,2,'و000',9),(121408,'وَرَحْمَتِكَ','وَرَحْمَتِكَ',0,0,0.8,'و000',9),(121409,'وَرَحْمَتِكَ اِلهٰي','وَرَحْمَتِكَ اِلهٰي',0,1,1.6333,'و000',9),(121410,'وَرَحْمَتِكَ اِلهٰي اَنْتَ','وَرَحْمَتِكَ اِلهٰي اَنْتَ',0,1,1.8667,'و000',9),(121411,'وَرَحْمَتِكَ فَاِنَّهُ','وَرَحْمَتِكَ فَاِنَّهُ',0,1,1.7333,'و000',9),(121412,'وَرَحْمَتِكَ فَاِنَّهُ لا','وَرَحْمَتِكَ فَاِنَّهُ لا',0,1,1.8333,'و000',9),(121413,'وَرَحْمَتِكَ وَلاَ','وَرَحْمَتِكَ وَلاَ',0,1,1.6,'و000',9),(121414,'وَرَحْمَتِكَ وَلاَ الَّذي','وَرَحْمَتِكَ وَلاَ الَّذي',0,1,1.8333,'و000',9),(121415,'وَرَحْمَتِكَ يا','وَرَحْمَتِكَ يا',0,1,1.5,'و000',9),(121416,'وَرَحْمَتِكَ يا اَرْحَمَ','وَرَحْمَتِكَ يا اَرْحَمَ',0,1,1.8,'و000',9),(121417,'وَرَسُولِكَ','وَرَسُولِكَ',0,0,0.7333,'و000',9),(121418,'وَرَسُولِكَ وَاَمينِكَ','وَرَسُولِكَ وَاَمينِكَ',0,1,1.7333,'و000',9),(121419,'وَرَسُولِكَ وَاَمينِكَ وَصَفِيِّكَ','وَرَسُولِكَ وَاَمينِكَ وَصَفِيِّكَ',0,1,2,'و000',9),(121420,'وَرَضيتَ','وَرَضيتَ',0,0,0.5333,'و000',9),(121421,'وَرَضيتَ عَنْهُ','وَرَضيتَ عَنْهُ',0,1,1.5,'و000',9),(121422,'وَرَضيتَ عَنْهُ وَاَحْيَيْتَهُ','وَرَضيتَ عَنْهُ وَاَحْيَيْتَهُ',0,1,2,'و000',9),(121423,'وَرَضِّني','وَرَضِّني',0,0,0.6,'و000',9),(121424,'وَرَضِّني مِنَ','وَرَضِّني مِنَ',0,1,1.4667,'و000',9),(121425,'وَرَضِّني مِنَ الْعَيْشِ','وَرَضِّني مِنَ الْعَيْشِ',0,1,1.8,'و000',9),(121426,'وَرَغْبَتي','وَرَغْبَتي',0,0,0.6667,'و000',9),(121427,'وَرَغْبَتي وَاُمْنِيَّتي','وَرَغْبَتي وَاُمْنِيَّتي',0,1,1.8,'و000',9),(121428,'وَرَغْبَتي وَاُمْنِيَّتي وَاِرادَتي','وَرَغْبَتي وَاُمْنِيَّتي وَاِرادَتي',0,1,2,'و000',9),(121429,'وَرَقَةٍ','وَرَقَةٍ',0,0,0.5333,'و000',9),(121430,'وَرَقَةٍ إلاَّ','وَرَقَةٍ إلاَّ',0,1,1.4667,'و000',9),(121431,'وَرَقَةٍ إلاَّ يَعْلَمُها','وَرَقَةٍ إلاَّ يَعْلَمُها',0,1,1.8333,'و000',9),(121432,'وَرُباعَ','وَرُباعَ',0,0,0.5333,'و000',9),(121433,'وَرُباعَ يَزيدُ','وَرُباعَ يَزيدُ',0,1,1.5,'و000',9),(121434,'وَرُباعَ يَزيدُ فِي','وَرُباعَ يَزيدُ فِي',0,1,1.6333,'و000',9),(121435,'وَرُسُلِكَ','وَرُسُلِكَ',0,0,0.6667,'و000',9),(121436,'وَرُسُلِكَ وَصِفْوَتِكَ','وَرُسُلِكَ وَصِفْوَتِكَ',0,1,1.7667,'و000',9),(121437,'وَرُسُلِكَ وَصِفْوَتِكَ وَاَهْلِ','وَرُسُلِكَ وَصِفْوَتِكَ وَاَهْلِ',0,1,2,'و000',9),(121438,'وَرُوحِ','وَرُوحِ',0,0,0.4667,'و000',9),(121439,'وَرُوحِ الْقُدُسِ','وَرُوحِ الْقُدُسِ',0,1,1.5667,'و000',9),(121440,'وَرُوحِ الْقُدُسِ وَالرُّوحِ','وَرُوحِ الْقُدُسِ وَالرُّوحِ',0,1,1.9333,'و000',9),(121441,'وَرِضْوانُكَ','وَرِضْوانُكَ',0,0,0.8,'و000',9),(121442,'وَرِضْوانُكَ عَلَيْهِ','وَرِضْوانُكَ عَلَيْهِ',0,1,1.7,'و000',9),(121443,'وَرِضْوانُكَ عَلَيْهِ وَعَلى','وَرِضْوانُكَ عَلَيْهِ وَعَلى',0,1,1.9333,'و000',9),(121444,'وَرِضْوانِكَ اَنْ','وَرِضْوانِكَ اَنْ',0,1,1.5667,'و000',9),(121445,'وَرِضْوانِكَ اَنْ تُصَلِّيَ','وَرِضْوانِكَ اَنْ تُصَلِّيَ',0,1,1.9,'و000',9),(121446,'وَرِضْوانِكَ يا','وَرِضْوانِكَ يا',0,1,1.5,'و000',9),(121447,'وَرِضْوانِكَ يا اَرْحَمَ','وَرِضْوانِكَ يا اَرْحَمَ',0,1,1.8,'و000',9),(121448,'وَرِقَّةَ','وَرِقَّةَ',0,0,0.6,'و000',9),(121449,'وَرِقَّةَ جِلْدي','وَرِقَّةَ جِلْدي',0,1,1.5333,'و000',9),(121450,'وَرِقَّةَ جِلْدي وَتَبَدُّدَ','وَرِقَّةَ جِلْدي وَتَبَدُّدَ',0,1,1.9333,'و000',9),(121451,'وَزَوِّجْني','وَزَوِّجْني',0,0,0.7333,'و000',9),(121452,'وَزَوِّجْني مِنَ','وَزَوِّجْني مِنَ',0,1,1.5333,'و000',9),(121453,'وَزَوِّجْني مِنَ الْحُورِ','وَزَوِّجْني مِنَ الْحُورِ',0,1,1.8333,'و000',9),(121454,'وَزِدْني','وَزِدْني',0,0,0.5333,'و000',9),(121455,'وَزِدْني مِنْ','وَزِدْني مِنْ',0,1,1.4333,'و000',9),(121456,'وَزِدْني مِنْ فَضْلِكَ','وَزِدْني مِنْ فَضْلِكَ',0,1,1.7333,'و000',9),(121457,'وَزِيارَةَ','وَزِيارَةَ',0,0,0.6667,'و000',9),(121458,'وَزِيارَةَ قَبْرِ','وَزِيارَةَ قَبْرِ',0,1,1.5667,'و000',9),(121459,'وَزِيارَةَ قَبْرِ نَبِيِّكَ','وَزِيارَةَ قَبْرِ نَبِيِّكَ',0,1,1.9,'و000',9),(121460,'وَزِيارَةِ','وَزِيارَةِ',0,0,0.6667,'و000',9),(121461,'وَزِيارَةِ قَبْرِ','وَزِيارَةِ قَبْرِ',0,1,1.5667,'و000',9),(121462,'وَزِيارَةِ قَبْرِ نَبِيِّكَ','وَزِيارَةِ قَبْرِ نَبِيِّكَ',0,1,1.9,'و000',9),(121463,'وَساءَ','وَساءَ',0,0,0.4,'و000',9),(121464,'وَساءَ عَمَلي','وَساءَ عَمَلي',0,1,1.4333,'و000',9),(121465,'وَساءَ عَمَلي فَاَعْطِني','وَساءَ عَمَلي فَاَعْطِني',0,1,1.8,'و000',9),(121466,'وَسائِلَ','وَسائِلَ',0,0,0.5333,'و000',9),(121467,'وَسائِلَ عِلَلي','وَسائِلَ عِلَلي',0,1,1.5,'و000',9),(121468,'وَسائِلَ عِلَلي اِلهٰي','وَسائِلَ عِلَلي اِلهٰي',0,1,1.7333,'و000',9),(121469,'وَسارِبٌ','وَسارِبٌ',0,0,0.5333,'و000',9),(121470,'وَسارِبٌ بِالنَّهارِ','وَسارِبٌ بِالنَّهارِ',0,1,1.6667,'و000',9),(121471,'وَسارِبٌ بِالنَّهارِ لَهُ','وَسارِبٌ بِالنَّهارِ لَهُ',0,1,1.8333,'و000',9),(121472,'وَساعَتي','وَساعَتي',0,0,0.5333,'و000',9),(121473,'وَساعَتي هذِهِ','وَساعَتي هذِهِ',0,1,1.4667,'و000',9),(121474,'وَساعَتي هذِهِ رِزْقاً','وَساعَتي هذِهِ رِزْقاً',0,1,1.7333,'و000',9),(121475,'وَساكِنٌ','وَساكِنٌ',0,0,0.5333,'و000',9),(121476,'وَساكِنٌ مِنْ','وَساكِنٌ مِنْ',0,1,1.4333,'و000',9),(121477,'وَساكِنٌ مِنْ شَفيعي','وَساكِنٌ مِنْ شَفيعي',0,1,1.6667,'و000',9),(121478,'وَساوِسَ','وَساوِسَ',0,0,0.5333,'و000',9),(121479,'وَساوِسَ الصُّدُورِ','وَساوِسَ الصُّدُورِ',0,1,1.6333,'و000',9),(121480,'وَساوِسَ الصُّدُورِ وَيَعْلَمُ','وَساوِسَ الصُّدُورِ وَيَعْلَمُ',0,1,2,'و000',9),(121481,'وَسلِّمْهُ','وَسلِّمْهُ',0,0,0.6667,'و000',9),(121482,'وَسلِّمْهُ لي','وَسلِّمْهُ لي',0,1,1.4333,'و000',9),(121483,'وَسلِّمْهُ لي وَسَلِّمْني','وَسلِّمْهُ لي وَسَلِّمْني',0,1,1.8333,'و000',9),(121484,'وَسيلَةً','وَسيلَةً',0,0,0.5333,'و000',9),(121485,'وَسيلَةً وَاْجْعَلْهُ','وَسيلَةً وَاْجْعَلْهُ',0,1,1.7,'و000',9),(121486,'وَسيلَةً وَاْجْعَلْهُ اَوَّلَ','وَسيلَةً وَاْجْعَلْهُ اَوَّلَ',0,1,1.9667,'و000',9),(121487,'وَسيلَةً وَمَعَ','وَسيلَةً وَمَعَ',0,1,1.5,'و000',9),(121488,'وَسيلَةً وَمَعَ كُلِّ','وَسيلَةً وَمَعَ كُلِّ',0,1,1.7,'و000',9),(121489,'وَسيلَةٍ','وَسيلَةٍ',0,0,0.5333,'و000',9),(121490,'وَسيلَةٍ وَسيلَةً','وَسيلَةٍ وَسيلَةً',0,1,1.5667,'و000',9),(121491,'وَسيلَةٍ وَسيلَةً وَمَعَ','وَسيلَةٍ وَسيلَةً وَمَعَ',0,1,1.8,'و000',9),(121492,'وَسَتَرْتَ','وَسَتَرْتَ',0,0,0.6667,'و000',9),(121493,'وَسَتَرْتَ عَلَيَّ','وَسَتَرْتَ عَلَيَّ',0,1,1.6,'و000',9),(121494,'وَسَتَرْتَ عَلَيَّ فَمَا','وَسَتَرْتَ عَلَيَّ فَمَا',0,1,1.8,'و000',9),(121495,'وَسَرابيلِ','وَسَرابيلِ',0,0,0.6667,'و000',9),(121496,'وَسَرابيلِ الْقَطِرانِ','وَسَرابيلِ الْقَطِرانِ',0,1,1.7333,'و000',9),(121497,'وَسَرابيلِ الْقَطِرانِ فَلا','وَسَرابيلِ الْقَطِرانِ فَلا',0,1,1.9,'و000',9),(121498,'وَسَعَةِ','وَسَعَةِ',0,0,0.5333,'و000',9),(121499,'وَسَعَةِ رَحْمَتِكَ','وَسَعَةِ رَحْمَتِكَ',0,1,1.6333,'و000',9),(121500,'وَسَعَةِ رَحْمَتِكَ اِلى','وَسَعَةِ رَحْمَتِكَ اِلى',0,1,1.8,'و000',9),(121501,'وَسَعَةِ رَحْمَتِكَ وَنَهْيِكَ','وَسَعَةِ رَحْمَتِكَ وَنَهْيِكَ',0,1,2,'و000',9),(121502,'وَسَعَةِ رِزْقٍ','وَسَعَةِ رِزْقٍ',0,1,1.5,'و000',9),(121503,'وَسَعَةِ رِزْقٍ وَلا','وَسَعَةِ رِزْقٍ وَلا',0,1,1.6667,'و000',9),(121504,'وَسَعْدَيْكَ','وَسَعْدَيْكَ',0,0,0.8,'و000',9),(121505,'وَسَعْدَيْكَ وَسُبْحانَكَ','وَسَعْدَيْكَ وَسُبْحانَكَ',0,1,1.8333,'و000',9),(121506,'وَسَعْدَيْكَ وَسُبْحانَكَ اَللّـهُمَّ','وَسَعْدَيْكَ وَسُبْحانَكَ اَللّـهُمَّ',0,1,2,'و000',9),(121507,'وَسَعْيي','وَسَعْيي',0,0,0.5333,'و000',9),(121508,'وَسَعْيي فيهِ','وَسَعْيي فيهِ',0,1,1.4333,'و000',9),(121509,'وَسَعْيي فيهِ مَشْكُوراً','وَسَعْيي فيهِ مَشْكُوراً',0,1,1.8,'و000',9),(121510,'وَسَلَبْتَني','وَسَلَبْتَني',0,0,0.8,'و000',9),(121511,'وَسَلَبْتَني مُناجاتَكَ','وَسَلَبْتَني مُناجاتَكَ',0,1,1.7667,'و000',9),(121512,'وَسَلَبْتَني مُناجاتَكَ اِذا','وَسَلَبْتَني مُناجاتَكَ اِذا',0,1,1.9333,'و000',9),(121513,'وَسَلَّمْتَ','وَسَلَّمْتَ',0,0,0.7333,'و000',9),(121514,'وَسَلَّمْتَ عَلى','وَسَلَّمْتَ عَلى',0,1,1.5333,'و000',9),(121515,'وَسَلَّمْتَ عَلى اَحَدٍ','وَسَلَّمْتَ عَلى اَحَدٍ',0,1,1.7667,'و000',9),(121516,'وَسَلِّمُوا','وَسَلِّمُوا',0,0,0.7333,'و000',9),(121517,'وَسَلِّمُوا تَسْليماً','وَسَلِّمُوا تَسْليماً',0,1,1.7,'و000',9),(121518,'وَسَلِّمُوا تَسْليماً لَبَّيْكَ','وَسَلِّمُوا تَسْليماً لَبَّيْكَ',0,1,2,'و000',9),(121519,'وَسَلِّمْ','وَسَلِّمْ',0,0,0.6,'و000',9),(121520,'وَسَلِّمْ كَثيراً','وَسَلِّمْ كَثيراً',0,1,1.5667,'و000',9),(121521,'وَسَلِّمْ كَثيراً allah\'ım','وَسَلِّمْ كَثيراً allah',0,1,1.8667,'و450',9),(121522,'وَسَلِّمْني','وَسَلِّمْني',0,0,0.7333,'و000',9),(121523,'وَسَلِّمْني فيهِ','وَسَلِّمْني فيهِ',0,1,1.5333,'و000',9),(121524,'وَسَلِّمْني فيهِ وَاَعِنّي','وَسَلِّمْني فيهِ وَاَعِنّي',0,1,1.8667,'و000',9),(121525,'وَسَهِّلْ لي','وَسَهِّلْ لي',0,1,1.4,'و000',9),(121526,'وَسَهِّلْ لي ما','وَسَهِّلْ لي ما',0,1,1.5,'و000',9),(121527,'وَسَوَّلَتْ','وَسَوَّلَتْ',0,0,0.7333,'و000',9),(121528,'وَسَوَّلَتْ لي','وَسَوَّلَتْ لي',0,1,1.4667,'و000',9),(121529,'وَسَوَّلَتْ لي نَفْسي','وَسَوَّلَتْ لي نَفْسي',0,1,1.7,'و000',9),(121530,'وَسَيِّئاتٍ','وَسَيِّئاتٍ',0,0,0.7333,'و000',9),(121531,'وَسَيِّئاتٍ تَتَجاوَزُ','وَسَيِّئاتٍ تَتَجاوَزُ',0,1,1.7333,'و000',9),(121532,'وَسَيِّئاتٍ تَتَجاوَزُ عَنْها','وَسَيِّئاتٍ تَتَجاوَزُ عَنْها',0,1,1.9667,'و000',9),(121533,'وَسَيِّئاتِ','وَسَيِّئاتِ',0,0,0.7333,'و000',9),(121534,'وَسَيِّئاتِ عَمَلي','وَسَيِّئاتِ عَمَلي',0,1,1.6,'و000',9),(121535,'وَسَيِّئاتِ عَمَلي وَطَهِّرْني','وَسَيِّئاتِ عَمَلي وَطَهِّرْني',0,1,2,'و000',9),(121536,'وَسَيِّدي','وَسَيِّدي',0,0,0.6,'و000',9),(121537,'وَسَيِّدي اِنْ','وَسَيِّدي اِنْ',0,1,1.4667,'و000',9),(121538,'وَسَيِّدي اِنْ كُنْتَ','وَسَيِّدي اِنْ كُنْتَ',0,1,1.7,'و000',9),(121539,'وَسَيِّدي وَعِزَّتِكَ','وَسَيِّدي وَعِزَّتِكَ',0,1,1.7,'و000',9),(121540,'وَسَيِّدي وَعِزَّتِكَ وَجَلالِكَ','وَسَيِّدي وَعِزَّتِكَ وَجَلالِكَ',0,1,2,'و000',9),(121541,'وَسُبْحانَكَ','وَسُبْحانَكَ',0,0,0.8,'و000',9),(121542,'وَسُبْحانَكَ اَللّـهُمَّ','وَسُبْحانَكَ اَللّـهُمَّ',0,1,1.8,'و000',9),(121543,'وَسُبْحانَكَ اَللّـهُمَّ صَلّ','وَسُبْحانَكَ اَللّـهُمَّ صَلّ',0,1,1.9667,'و000',9),(121544,'وَسُدَّ','وَسُدَّ',0,0,0.4667,'و000',9),(121545,'وَسُدَّ بِهِ','وَسُدَّ بِهِ',0,1,1.4,'و000',9),(121546,'وَسُدَّ بِهِ خَلَّتَنا','وَسُدَّ بِهِ خَلَّتَنا',0,1,1.7333,'و000',9),(121547,'وَسُعَداءِ','وَسُعَداءِ',0,0,0.6667,'و000',9),(121548,'وَسُعَداءِ خَلْقِكَ','وَسُعَداءِ خَلْقِكَ',0,1,1.6333,'و000',9),(121549,'وَسُعَداءِ خَلْقِكَ بِمَغْفِرَتِكَ','وَسُعَداءِ خَلْقِكَ بِمَغْفِرَتِكَ',0,1,2,'و000',9),(121550,'وَسُكُوني','وَسُكُوني',0,0,0.6,'و000',9),(121551,'وَسُكُوني اِلى','وَسُكُوني اِلى',0,1,1.4667,'و000',9),(121552,'وَسُكُوني اِلى صِدْقِ','وَسُكُوني اِلى صِدْقِ',0,1,1.7,'و000',9),(121553,'وَسُكّانُها','وَسُكّانُها',0,0,0.7333,'و000',9),(121554,'وَسُكّانُها وَتَرْجُفُ','وَسُكّانُها وَتَرْجُفُ',0,1,1.7333,'و000',9),(121555,'وَسُكّانُها وَتَرْجُفُ الأَرْضُ','وَسُكّانُها وَتَرْجُفُ الأَرْضُ',0,1,2,'و000',9),(121556,'وَسُلْطانِ','وَسُلْطانِ',0,0,0.6667,'و000',9),(121557,'وَسُلْطانِ حَقٍّ','وَسُلْطانِ حَقٍّ',0,1,1.5333,'و000',9),(121558,'وَسُلْطانِ حَقٍّ تُظْهِرُهُ','وَسُلْطانِ حَقٍّ تُظْهِرُهُ',0,1,1.9,'و000',9),(121559,'وَسُنَّةَ','وَسُنَّةَ',0,0,0.6,'و000',9),(121560,'وَسُنَّةَ نَبِيِّكَ','وَسُنَّةَ نَبِيِّكَ',0,1,1.6333,'و000',9),(121561,'وَسُنَّةَ نَبِيِّكَ حَتّى','وَسُنَّةَ نَبِيِّكَ حَتّى',0,1,1.8333,'و000',9),(121562,'وَسُنَّةِ','وَسُنَّةِ',0,0,0.6,'و000',9),(121563,'وَسُنَّةِ نَبِيِّكَ','وَسُنَّةِ نَبِيِّكَ',0,1,1.6333,'و000',9),(121564,'وَسُنَّةِ نَبِيِّكَ صَلَّى','وَسُنَّةِ نَبِيِّكَ صَلَّى',0,1,1.8667,'و000',9),(121565,'وَسِتْرَكَ','وَسِتْرَكَ',0,0,0.6667,'و000',9),(121566,'وَسِتْرَكَ عَلَيَّ','وَسِتْرَكَ عَلَيَّ',0,1,1.6,'و000',9),(121567,'وَسِتْرَكَ عَلَيَّ في','وَسِتْرَكَ عَلَيَّ في',0,1,1.7,'و000',9),(121568,'وَسِتْرَكَ عَنْ','وَسِتْرَكَ عَنْ',0,1,1.5,'و000',9),(121569,'وَسِتْرَكَ عَنْ قَبيحِ','وَسِتْرَكَ عَنْ قَبيحِ',0,1,1.7333,'و000',9),(121570,'وَسِعَ','وَسِعَ',0,0,0.4,'و000',9),(121571,'وَسِعَ كُرْسِيُّهُ','وَسِعَ كُرْسِيُّهُ',0,1,1.6,'و000',9),(121572,'وَسِعَ كُرْسِيُّهُ السَّماواتِ','وَسِعَ كُرْسِيُّهُ السَّماواتِ',0,1,2,'و000',9),(121573,'وَسِعَهُمْ','وَسِعَهُمْ',0,0,0.6667,'و000',9),(121574,'وَسِعَهُمْ مِنْ','وَسِعَهُمْ مِنْ',0,1,1.5,'و000',9),(121575,'وَسِعَهُمْ مِنْ رَحْمَتِكَ','وَسِعَهُمْ مِنْ رَحْمَتِكَ',0,1,1.8667,'و000',9),(121576,'وَشاهِدِنا','وَشاهِدِنا',0,0,0.6667,'و000',9),(121577,'وَشاهِدِنا وَغائِبِنا','وَشاهِدِنا وَغائِبِنا',0,1,1.7,'و000',9),(121578,'وَشاهِدِنا وَغائِبِنا ذَكَرِنا','وَشاهِدِنا وَغائِبِنا ذَكَرِنا',0,1,2,'و000',9),(121579,'وَشَرَكِهِ','وَشَرَكِهِ',0,0,0.6667,'و000',9),(121580,'وَشَرَكِهِ وَاَحْزَابِهِ','وَشَرَكِهِ وَاَحْزَابِهِ',0,1,1.8,'و000',9),(121581,'وَشَرَكِهِ وَاَحْزَابِهِ وَاَتْباعِهِ','وَشَرَكِهِ وَاَحْزَابِهِ وَاَتْباعِهِ',0,1,2,'و000',9),(121582,'وَشَرَّ','وَشَرَّ',0,0,0.4667,'و000',9),(121583,'وَشَرَّ السُّلْطانِ','وَشَرَّ السُّلْطانِ',0,1,1.6333,'و000',9),(121584,'وَشَرَّ السُّلْطانِ وَسَيِّئاتِ','وَشَرَّ السُّلْطانِ وَسَيِّئاتِ',0,1,2,'و000',9),(121585,'وَشَرَّفْتَهُ','وَشَرَّفْتَهُ',0,0,0.8667,'و000',9),(121586,'وَشَرَّفْتَهُ وَفَضَّلْتَهُ','وَشَرَّفْتَهُ وَفَضَّلْتَهُ',0,1,1.9,'و000',9),(121587,'وَشَرَّفْتَهُ وَفَضَّلْتَهُ عَلَى','وَشَرَّفْتَهُ وَفَضَّلْتَهُ عَلَى',0,1,2,'و000',9),(121588,'وَشَفِّعْنا','وَشَفِّعْنا',0,0,0.7333,'و000',9),(121589,'وَشَفِّعْنا سائِلينَ','وَشَفِّعْنا سائِلينَ',0,1,1.6667,'و000',9),(121590,'وَشَفِّعْنا سائِلينَ وَاَعْطِنا','وَشَفِّعْنا سائِلينَ وَاَعْطِنا',0,1,2,'و000',9),(121591,'وَشَهْري','وَشَهْري',0,0,0.5333,'و000',9),(121592,'وَشَهْري هذا','وَشَهْري هذا',0,1,1.4,'و000',9),(121593,'وَشَهْري هذا وَيَوْمي','وَشَهْري هذا وَيَوْمي',0,1,1.7,'و000',9),(121594,'وَشَوْقاً','وَشَوْقاً',0,0,0.6,'و000',9),(121595,'وَشَوْقاً اِلَيْكَ','وَشَوْقاً اِلَيْكَ',0,1,1.6,'و000',9),(121596,'وَشَوْقاً اِلَيْكَ يا','وَشَوْقاً اِلَيْكَ يا',0,1,1.7,'و000',9),(121597,'وَشُرَكائِهِ','وَشُرَكائِهِ',0,0,0.8,'و000',9),(121598,'وَشُرَكائِهِ وَجَميعِ','وَشُرَكائِهِ وَجَميعِ',0,1,1.7,'و000',9),(121599,'وَشُرَكائِهِ وَجَميعِ مَكائِدِهِ','وَشُرَكائِهِ وَجَميعِ مَكائِدِهِ',0,1,2,'و000',9),(121600,'وَشُكْرَكَ قَبِلَ','وَشُكْرَكَ قَبِلَ',0,1,1.5667,'و000',9),(121601,'وَشُكْرَكَ قَبِلَ عَمَلي','وَشُكْرَكَ قَبِلَ عَمَلي',0,1,1.8,'و000',9),(121602,'وَشُكْرَكَ وَطاعَتَكَ','وَشُكْرَكَ وَطاعَتَكَ',0,1,1.7,'و000',9),(121603,'وَشُكْرَكَ وَطاعَتَكَ وَحُسْنَ','وَشُكْرَكَ وَطاعَتَكَ وَحُسْنَ',0,1,2,'و000',9),(121604,'وَشِدّةَ','وَشِدّةَ',0,0,0.5333,'و000',9),(121605,'وَشِدّةَ الْفِتَنِ','وَشِدّةَ الْفِتَنِ',0,1,1.6,'و000',9),(121606,'وَشِدّةَ الْفِتَنِ بِنا','وَشِدّةَ الْفِتَنِ بِنا',0,1,1.7667,'و000',9),(121607,'وَشَّرُّنا','وَشَّرُّنا',0,0,0.6667,'و000',9),(121608,'وَشَّرُّنا اِلَيْكَ','وَشَّرُّنا اِلَيْكَ',0,1,1.6333,'و000',9),(121609,'وَشَّرُّنا اِلَيْكَ صاعِدٌ','وَشَّرُّنا اِلَيْكَ صاعِدٌ',0,1,1.8667,'و000',9),(121610,'وَصاحِبُ','وَصاحِبُ',0,0,0.5333,'و000',9),(121611,'وَصاحِبُ كُلِّ','وَصاحِبُ كُلِّ',0,1,1.4667,'و000',9),(121612,'وَصاحِبُ كُلِّ حَسَنَة','وَصاحِبُ كُلِّ حَسَنَة',0,1,1.7333,'و000',9),(121613,'وَصالِحَ','وَصالِحَ',0,0,0.5333,'و000',9),(121614,'وَصالِحَ الدُّعاءِ','وَصالِحَ الدُّعاءِ',0,1,1.6,'و000',9),(121615,'وَصالِحَ الدُّعاءِ وَالْمَسْأَلةِ','وَصالِحَ الدُّعاءِ وَالْمَسْأَلةِ',0,1,2,'و000',9),(121616,'وَصَرَفْتَ','وَصَرَفْتَ',0,0,0.6667,'و000',9),(121617,'وَصَرَفْتَ عَنّي','وَصَرَفْتَ عَنّي',0,1,1.5333,'و000',9),(121618,'وَصَرَفْتَ عَنّي ما','وَصَرَفْتَ عَنّي ما',0,1,1.6333,'و000',9),(121619,'وَصَفِيِّكَ','وَصَفِيِّكَ',0,0,0.7333,'و000',9),(121620,'وَصَفِيِّكَ وَحَبيبِكَ','وَصَفِيِّكَ وَحَبيبِكَ',0,1,1.7333,'و000',9),(121621,'وَصَفِيِّكَ وَحَبيبِكَ وَخِيَرَتِكَ','وَصَفِيِّكَ وَحَبيبِكَ وَخِيَرَتِكَ',0,1,2,'و000',9),(121622,'وَصَفْح','وَصَفْح',0,0,0.4667,'و000',9),(121623,'وَصَفْح عَظيمٍ','وَصَفْح عَظيمٍ',0,1,1.4667,'و000',9),(121624,'وَصَفْح عَظيمٍ وَتَجاوُزٍ','وَصَفْح عَظيمٍ وَتَجاوُزٍ',0,1,1.8333,'و000',9),(121625,'وَصَفْحَكَ','وَصَفْحَكَ',0,0,0.6667,'و000',9),(121626,'وَصَفْحَكَ عَنْ','وَصَفْحَكَ عَنْ',0,1,1.5,'و000',9),(121627,'وَصَفْحَكَ عَنْ ظُلْمي','وَصَفْحَكَ عَنْ ظُلْمي',0,1,1.7333,'و000',9),(121628,'وَصَلِّ','وَصَلِّ',0,0,0.4667,'و000',9),(121629,'وَصَلِّ عَلى','وَصَلِّ عَلى',0,1,1.4,'و000',9),(121630,'وَصَلِّ عَلى اَئِمَّةِ','وَصَلِّ عَلى اَئِمَّةِ',0,1,1.7333,'و000',9),(121631,'وَصَلِّ عَلى رَسُولِكَ','وَصَلِّ عَلى رَسُولِكَ',0,1,1.7333,'و000',9),(121632,'وَصَلِّ عَلى سِبْطَيِ','وَصَلِّ عَلى سِبْطَيِ',0,1,1.7,'و000',9),(121633,'وَصَلِّ عَلى عَليٍّ','وَصَلِّ عَلى عَليٍّ',0,1,1.6333,'و000',9),(121634,'وَصَلِّ عَلى مُحَمَّدٍ','وَصَلِّ عَلى مُحَمَّدٍ',0,1,1.7333,'و000',9),(121635,'وَصَلِّ عَلى وَلِىِّ','وَصَلِّ عَلى وَلِىِّ',0,1,1.6667,'و000',9),(121636,'وَصَلِّ عَلَى','وَصَلِّ عَلَى',0,1,1.4333,'و000',9),(121637,'وَصَلِّ عَلَى الصِّدّيقَةِ','وَصَلِّ عَلَى الصِّدّيقَةِ',0,1,1.8667,'و000',9),(121638,'وَصِدْقَ','وَصِدْقَ',0,0,0.5333,'و000',9),(121639,'وَصِدْقَ اللِّسانِ','وَصِدْقَ اللِّسانِ',0,1,1.6,'و000',9),(121640,'وَصِدْقَ اللِّسانِ وَالْوَجَلَ','وَصِدْقَ اللِّسانِ وَالْوَجَلَ',0,1,2,'و000',9),(121641,'وَصِفْوَتِكَ','وَصِفْوَتِكَ',0,0,0.8,'و000',9),(121642,'وَصِفْوَتِكَ وَاَهْلِ','وَصِفْوَتِكَ وَاَهْلِ',0,1,1.7,'و000',9),(121643,'وَصِفْوَتِكَ وَاَهْلِ الْكَرامَةِ','وَصِفْوَتِكَ وَاَهْلِ الْكَرامَةِ',0,1,2,'و000',9),(121644,'وَصِيامَهُ','وَصِيامَهُ',0,0,0.6667,'و000',9),(121645,'وَصِيامَهُ وَبُلُوغَ','وَصِيامَهُ وَبُلُوغَ',0,1,1.6667,'و000',9),(121646,'وَصِيامَهُ وَبُلُوغَ الاَمَلِ','وَصِيامَهُ وَبُلُوغَ الاَمَلِ',0,1,1.9667,'و000',9),(121647,'وَصِيَّ','وَصِيَّ',0,0,0.4667,'و000',9),(121648,'وَصِيَّ مُحَمَّدٍ','وَصِيَّ مُحَمَّدٍ',0,1,1.5667,'و000',9),(121649,'وَصِيَّ مُحَمَّدٍ وَخَليفَةَ','وَصِيَّ مُحَمَّدٍ وَخَليفَةَ',0,1,1.9333,'و000',9),(121650,'وَضاعِفِ','وَضاعِفِ',0,0,0.5333,'و000',9),(121651,'وَضاعِفِ الْعَذابَ','وَضاعِفِ الْعَذابَ',0,1,1.6,'و000',9),(121652,'وَضاعِفِ الْعَذابَ عَلى','وَضاعِفِ الْعَذابَ عَلى',0,1,1.7667,'و000',9),(121653,'وَضَعْ','وَضَعْ',0,0,0.4,'و000',9),(121654,'وَضَعْ عَنّي','وَضَعْ عَنّي',0,1,1.4,'و000',9),(121655,'وَضَعْ عَنّي وِزْري','وَضَعْ عَنّي وِزْري',0,1,1.6333,'و000',9),(121656,'وَضَلُّوا','وَضَلُّوا',0,0,0.6,'و000',9),(121657,'وَضَلُّوا ضَلالاً','وَضَلُّوا ضَلالاً',0,1,1.5667,'و000',9),(121658,'وَضَلُّوا ضَلالاً بَعيداً','وَضَلُّوا ضَلالاً بَعيداً',0,1,1.8333,'و000',9),(121659,'وَطاشَ','وَطاشَ',0,0,0.4,'و000',9),(121660,'وَطاشَ عِنْدَ','وَطاشَ عِنْدَ',0,1,1.4333,'و000',9),(121661,'وَطاشَ عِنْدَ سُؤالِكَ','وَطاشَ عِنْدَ سُؤالِكَ',0,1,1.7333,'و000',9),(121662,'وَطاعَةِ','وَطاعَةِ',0,0,0.5333,'و000',9),(121663,'وَطاعَةِ رَسُولِكَ','وَطاعَةِ رَسُولِكَ',0,1,1.6,'و000',9),(121664,'وَطاعَةِ رَسُولِكَ مُحَمَّدٍ','وَطاعَةِ رَسُولِكَ مُحَمَّدٍ',0,1,1.9333,'و000',9),(121665,'وَطاعَةِ رَسُولِكَ واَوْليائِكَ','وَطاعَةِ رَسُولِكَ واَوْليائِكَ',0,1,2,'و000',9),(121666,'وَطاعَتَكَ','وَطاعَتَكَ',0,0,0.6667,'و000',9),(121667,'وَطاعَتَكَ وَحُسْنَ','وَطاعَتَكَ وَحُسْنَ',0,1,1.6333,'و000',9),(121668,'وَطاعَتَكَ وَحُسْنَ عِبادَتِكَ','وَطاعَتَكَ وَحُسْنَ عِبادَتِكَ',0,1,2,'و000',9),(121669,'وَطاغٍ','وَطاغٍ',0,0,0.4,'و000',9),(121670,'وَطاغٍ وَكُلِّ','وَطاغٍ وَكُلِّ',0,1,1.4667,'و000',9),(121671,'وَطاغٍ وَكُلِّ دابَّةٍ','وَطاغٍ وَكُلِّ دابَّةٍ',0,1,1.7333,'و000',9),(121672,'وَطَهِّرْني','وَطَهِّرْني',0,0,0.7333,'و000',13),(121673,'وَطَهِّرْني مِنَ','وَطَهِّرْني مِنَ',0,1,1.5333,'و000',9),(121674,'وَطَهِّرْني مِنَ الذُّنُوبِ','وَطَهِّرْني مِنَ الذُّنُوبِ',0,1,1.9,'و000',9),(121675,'وَظَلَمْتُ','وَظَلَمْتُ',0,0,0.6667,'و000',9),(121676,'وَظَلَمْتُ نَفْسي','وَظَلَمْتُ نَفْسي',0,1,1.5667,'و000',9),(121677,'وَظَلَمْتُ نَفْسي فَاغْفِرْ','وَظَلَمْتُ نَفْسي فَاغْفِرْ',0,1,1.9,'و000',9),(121678,'وَظُلْمي وَجُرْمي','وَظُلْمي وَجُرْمي',0,1,1.5667,'و000',9),(121679,'وَظُلْمي وَجُرْمي وَاِسْرافي','وَظُلْمي وَجُرْمي وَاِسْرافي',0,1,1.9333,'و000',9),(121680,'وَعادِ','وَعادِ',0,0,0.4,'و000',9),(121681,'وَعادِ مَنْ','وَعادِ مَنْ',0,1,1.3667,'و000',9),(121682,'وَعادِ مَنْ عاداهُ','وَعادِ مَنْ عاداهُ',0,1,1.6,'و000',9),(121683,'وَعادِ مَنْ عاداهُما','وَعادِ مَنْ عاداهُما',0,1,1.6667,'و000',9),(121684,'وَعافَيْتَ','وَعافَيْتَ',0,0,0.6667,'و000',9),(121685,'وَعافَيْتَ يا','وَعافَيْتَ يا',0,1,1.4333,'و000',9),(121686,'وَعافَيْتَ يا حَبيبَ','وَعافَيْتَ يا حَبيبَ',0,1,1.6667,'و000',9),(121687,'وَعافِني يا','وَعافِني يا',0,1,1.3667,'و000',9),(121688,'وَعافِني يا سامِعَ','وَعافِني يا سامِعَ',0,1,1.6,'و000',9),(121689,'وَعافِيَةٍ تُلْبِسُها','وَعافِيَةٍ تُلْبِسُها',0,1,1.7,'و000',9),(121690,'وَعافِيَةٍ تُلْبِسُها وَبَلِيَّةٍ','وَعافِيَةٍ تُلْبِسُها وَبَلِيَّةٍ',0,1,2,'و000',9),(121691,'وَعافِيَةٍ مِنْكَ','وَعافِيَةٍ مِنْكَ',0,1,1.5667,'و000',9),(121692,'وَعافِيَةٍ مِنْكَ تُلْبِسُناها','وَعافِيَةٍ مِنْكَ تُلْبِسُناها',0,1,2,'و000',9),(121693,'وَعافِيَةٍ وَتُوَسِّعَ','وَعافِيَةٍ وَتُوَسِّعَ',0,1,1.7333,'و000',9),(121694,'وَعافِيَةٍ وَتُوَسِّعَ في','وَعافِيَةٍ وَتُوَسِّعَ في',0,1,1.8333,'و000',9),(121695,'وَعافِيَةٍ وَسَعَةِ','وَعافِيَةٍ وَسَعَةِ',0,1,1.6333,'و000',9),(121696,'وَعافِيَةٍ وَسَعَةِ رِزْقٍ','وَعافِيَةٍ وَسَعَةِ رِزْقٍ',0,1,1.8667,'و000',9),(121697,'وَعلى اَهْلِ','وَعلى اَهْلِ',0,1,1.4,'و000',9),(121698,'وَعلى اَهْلِ بَيْتِهِ','وَعلى اَهْلِ بَيْتِهِ',0,1,1.7,'و000',9),(121699,'وَعيسى','وَعيسى',0,0,0.4,'و000',9),(121700,'وَعيسى وَجميعِ','وَعيسى وَجميعِ',0,1,1.4667,'و000',9),(121701,'وَعيسى وَجميعِ النَّبِيّينَ','وَعيسى وَجميعِ النَّبِيّينَ',0,1,1.9,'و000',9),(121702,'وَعَثْرَةٍ','وَعَثْرَةٍ',0,0,0.6667,'و000',9),(121703,'وَعَثْرَةٍ قَدْ','وَعَثْرَةٍ قَدْ',0,1,1.5,'و000',9),(121704,'وَعَثْرَةٍ قَدْ اَقَلْتَها','وَعَثْرَةٍ قَدْ اَقَلْتَها',0,1,1.8667,'و000',9),(121705,'وَعَجِّلْ','وَعَجِّلْ',0,0,0.6,'و000',9),(121706,'وَعَجِّلْ فَرَجَهُ','وَعَجِّلْ فَرَجَهُ',0,1,1.6,'و000',9),(121707,'وَعَجِّلْ فَرَجَهُ اَللّـهُمَّ','وَعَجِّلْ فَرَجَهُ اَللّـهُمَّ',0,1,2,'و000',9),(121708,'وَعَدُوِّنا','وَعَدُوِّنا',0,0,0.7333,'و000',9),(121709,'وَعَدُوِّنا اِلـٰهَ','وَعَدُوِّنا اِلـٰهَ',0,1,1.6333,'و000',9),(121710,'وَعَدُوِّنا اِلـٰهَ الْحَقِّ','وَعَدُوِّنا اِلـٰهَ الْحَقِّ',0,1,1.9333,'و000',9),(121711,'وَعَدْتَ','وَعَدْتَ',0,0,0.5333,'و000',9),(121712,'وَعَدْتَ مِنَ','وَعَدْتَ مِنَ',0,1,1.4333,'و000',9),(121713,'وَعَدْتَ مِنَ الصَّفْحِ','وَعَدْتَ مِنَ الصَّفْحِ',0,1,1.7667,'و000',9),(121714,'وَعَدْتَني allah\'ım','وَعَدْتَني allah',0,1,1.6333,'و450',9),(121715,'وَعَدْتَني allah\'ım bana','وَعَدْتَني allah bana',0,1,1.8,'و4515',9),(121716,'وَعَدْتَني وَتُقيلَ','وَعَدْتَني وَتُقيلَ',0,1,1.6333,'و000',9),(121717,'وَعَدْتَني وَتُقيلَ عَثْرَتي','وَعَدْتَني وَتُقيلَ عَثْرَتي',0,1,1.9333,'و000',9),(121718,'وَعَرَّفْتَني','وَعَرَّفْتَني',0,0,0.8667,'و000',9),(121719,'وَعَرَّفْتَني مِنْ','وَعَرَّفْتَني مِنْ',0,1,1.6,'و000',9),(121720,'وَعَرَّفْتَني مِنْ اِجابَتِكَ','وَعَرَّفْتَني مِنْ اِجابَتِكَ',0,1,1.9667,'و000',9),(121721,'وَعَظيمَةٍ','وَعَظيمَةٍ',0,0,0.6667,'و000',9),(121722,'وَعَظيمَةٍ مَخُوفَةٍ','وَعَظيمَةٍ مَخُوفَةٍ',0,1,1.6667,'و000',9),(121723,'وَعَظيمَةٍ مَخُوفَةٍ قَدْ','وَعَظيمَةٍ مَخُوفَةٍ قَدْ',0,1,1.8333,'و000',9),(121724,'وَعَظيمِ','وَعَظيمِ',0,0,0.5333,'و000',9),(121725,'وَعَظيمِ الطَّمَعِ','وَعَظيمِ الطَّمَعِ',0,1,1.6,'و000',9),(121726,'وَعَظيمِ الطَّمَعِ مِنْكَ','وَعَظيمِ الطَّمَعِ مِنْكَ',0,1,1.8333,'و000',9),(121727,'وَعَظيمِ عَفْوِكَ','وَعَظيمِ عَفْوِكَ',0,1,1.5667,'و000',9),(121728,'وَعَظيمِ عَفْوِكَ يا','وَعَظيمِ عَفْوِكَ يا',0,1,1.6667,'و000',9),(121729,'وَعَلى الْمَلَكَيْنِ','وَعَلى الْمَلَكَيْنِ',0,1,1.6667,'و000',9),(121730,'وَعَلى الْمَلَكَيْنِ الْحافِظَيْنِ','وَعَلى الْمَلَكَيْنِ الْحافِظَيْنِ',0,1,2,'و000',9),(121731,'وَعَلى اَجْسادِهِمْ','وَعَلى اَجْسادِهِمْ',0,1,1.6333,'و000',9),(121732,'وَعَلى اَجْسادِهِمْ وَاَرْواحِهِمْ','وَعَلى اَجْسادِهِمْ وَاَرْواحِهِمْ',0,1,2,'و000',9),(121733,'وَعَلى اَحَدٍ','وَعَلى اَحَدٍ',0,1,1.4333,'و000',9),(121734,'وَعَلى اَحَدٍ مِنْ','وَعَلى اَحَدٍ مِنْ',0,1,1.6,'و000',9),(121735,'وَعَلى اَنْبِيائِكَ','وَعَلى اَنْبِيائِكَ',0,1,1.6333,'و000',9),(121736,'وَعَلى اَنْبِيائِكَ الَّذينَ','وَعَلى اَنْبِيائِكَ الَّذينَ',0,1,1.9333,'و000',9),(121737,'وَعَلى اَهْلِ','وَعَلى اَهْلِ',0,1,1.4333,'و000',9),(121738,'وَعَلى اَهْلِ بَيْتِهِ','وَعَلى اَهْلِ بَيْتِهِ',0,1,1.7333,'و000',9),(121739,'وَعَلى جَبْرَئيلَ','وَعَلى جَبْرَئيلَ',0,1,1.5667,'و000',9),(121740,'وَعَلى جَبْرَئيلَ وَميكائيلَ','وَعَلى جَبْرَئيلَ وَميكائيلَ',0,1,1.9333,'و000',9),(121741,'وَعَلى جَميعِ ما','وَعَلى جَميعِ ما',0,1,1.5333,'و000',9),(121742,'وَعَلى رُسُلِكَ','وَعَلى رُسُلِكَ',0,1,1.5,'و000',9),(121743,'وَعَلى رُسُلِكَ الَّذينَ','وَعَلى رُسُلِكَ الَّذينَ',0,1,1.8,'و000',9),(121744,'وَعَلى رِزْقِكَ','وَعَلى رِزْقِكَ',0,1,1.5,'و000',9),(121745,'وَعَلى رِزْقِكَ اَفْطَرْتُ','وَعَلى رِزْقِكَ اَفْطَرْتُ',0,1,1.8667,'و000',9),(121746,'وَعَلى رِزْقِكَ اَفْطَرْنا','وَعَلى رِزْقِكَ اَفْطَرْنا',0,1,1.8667,'و000',9),(121747,'وَعَلى رِضْوانَ','وَعَلى رِضْوانَ',0,1,1.5,'و000',9),(121748,'وَعَلى رِضْوانَ خازِنِ','وَعَلى رِضْوانَ خازِنِ',0,1,1.7333,'و000',9),(121749,'وَعَلى عَفْوِكَ','وَعَلى عَفْوِكَ',0,1,1.5,'و000',9),(121750,'وَعَلى عَفْوِكَ بَعْدَ','وَعَلى عَفْوِكَ بَعْدَ',0,1,1.7333,'و000',9),(121751,'وَعَلى عِبادِكَ','وَعَلى عِبادِكَ',0,1,1.5,'و000',9),(121752,'وَعَلى عِبادِكَ الصّالِحينَ','وَعَلى عِبادِكَ الصّالِحينَ',0,1,1.9,'و000',9),(121753,'وَعَلى مالِكٍ','وَعَلى مالِكٍ',0,1,1.4333,'و000',9),(121754,'وَعَلى مالِكٍ خازِنِ','وَعَلى مالِكٍ خازِنِ',0,1,1.6667,'و000',9),(121755,'وَعَلى مَلائِكَتِكَ','وَعَلى مَلائِكَتِكَ',0,1,1.6333,'و000',9),(121756,'وَعَلى مَلائِكَتِكَ الَّذينَ','وَعَلى مَلائِكَتِكَ الَّذينَ',0,1,1.9333,'و000',9),(121757,'وَعَلى مِلَّةَ','وَعَلى مِلَّةَ',0,1,1.4667,'و000',9),(121758,'وَعَلى مِلَّةَ رَسُولِكَ','وَعَلى مِلَّةَ رَسُولِكَ',0,1,1.8,'و000',9),(121759,'وَعَلى والِديَّ','وَعَلى والِديَّ',0,1,1.5,'و000',9),(121760,'وَعَلى والِديَّ وَوَلَدي','وَعَلى والِديَّ وَوَلَدي',0,1,1.8,'و000',9),(121761,'وَعَلَى الْجاحِدينَ','وَعَلَى الْجاحِدينَ',0,1,1.6333,'و000',9),(121762,'وَعَلَى الْجاحِدينَ بِرُبُوبِيَّتِكَ','وَعَلَى الْجاحِدينَ بِرُبُوبِيَّتِكَ',0,1,2,'و000',9),(121763,'وَعَلَى الْمُذْنِبينَ','وَعَلَى الْمُذْنِبينَ',0,1,1.7,'و000',9),(121764,'وَعَلَى الْمُذْنِبينَ بِفَضْلِ','وَعَلَى الْمُذْنِبينَ بِفَضْلِ',0,1,2,'و000',9),(121765,'وَعَلَيْكَ','وَعَلَيْكَ',0,0,0.6667,'و000',9),(121766,'وَعَلَيْكَ تَوَكَّلْتُ','وَعَلَيْكَ تَوَكَّلْتُ',0,1,1.7333,'و000',9),(121767,'وَعَلَيْكَ تَوَكَّلْتُ allah\'ım','وَعَلَيْكَ تَوَكَّلْتُ allah',0,1,2,'و450',9),(121768,'وَعَلَيْكَ يا','وَعَلَيْكَ يا',0,1,1.4333,'و000',9),(121769,'وَعَلَيْكَ يا واحِدي','وَعَلَيْكَ يا واحِدي',0,1,1.6667,'و000',9),(121770,'وَعَلَيْهِمْ اَجْمَعينَ','وَعَلَيْهِمْ اَجْمَعينَ',0,1,1.7667,'و000',9),(121771,'وَعَلَيْهِمْ اَجْمَعينَ وَاَسْأَلُكَ','وَعَلَيْهِمْ اَجْمَعينَ وَاَسْأَلُكَ',0,1,2,'و000',9),(121772,'وَعَلَيْهِمْ اَجْمَعينَ وَنَظَرْتَ','وَعَلَيْهِمْ اَجْمَعينَ وَنَظَرْتَ',0,1,2,'و000',9),(121773,'وَعَلَيْهِمْ اِعْطِفْ','وَعَلَيْهِمْ اِعْطِفْ',0,1,1.7,'و000',9),(121774,'وَعَلَيْهِمْ اِعْطِفْ عَلَيْهِمْ','وَعَلَيْهِمْ اِعْطِفْ عَلَيْهِمْ',0,1,2,'و000',9),(121775,'وَعَلَيْهِمْ وَالسَّلامُ','وَعَلَيْهِمْ وَالسَّلامُ',0,1,1.8,'و000',9),(121776,'وَعَلَيْهِمْ وَالسَّلامُ عَلَيْهِ','وَعَلَيْهِمْ وَالسَّلامُ عَلَيْهِ',0,1,2,'و000',9),(121777,'وَعَلَيْهِمْ وَرَحْمَةُ','وَعَلَيْهِمْ وَرَحْمَةُ',0,1,1.7667,'و000',9),(121778,'وَعَلَيْهِمْ وَرَحْمَةُ اللهِ','وَعَلَيْهِمْ وَرَحْمَةُ اللهِ',0,1,1.9667,'و000',9),(121779,'وَعَلِيِّ','وَعَلِيِّ',0,0,0.6,'و000',9),(121780,'وَعَلِيِّ بْنِ','وَعَلِيِّ بْنِ',0,1,1.4667,'و000',9),(121781,'وَعَلِيِّ بْنِ مُحَمَّدٍ','وَعَلِيِّ بْنِ مُحَمَّدٍ',0,1,1.8,'و000',9),(121782,'وَعَلِيِّ بْنِ مُوسى','وَعَلِيِّ بْنِ مُوسى',0,1,1.6667,'و000',9),(121783,'وَعَمَلي','وَعَمَلي',0,0,0.5333,'و000',13),(121784,'وَعَمَلي فيهِ','وَعَمَلي فيهِ',0,1,1.4333,'و000',13),(121785,'وَعَمَلي فيهِ مَقْبُولاً','وَعَمَلي فيهِ مَقْبُولاً',0,1,1.8,'و000',13),(121786,'وَعَمَلي مِنَ','وَعَمَلي مِنَ',0,1,1.4333,'و000',9),(121787,'وَعَمَلي مِنَ الرِّياءِ','وَعَمَلي مِنَ الرِّياءِ',0,1,1.7667,'و000',9),(121788,'وَعَمَلٍ','وَعَمَلٍ',0,0,0.5333,'و000',9),(121789,'وَعَمَلٍ لا','وَعَمَلٍ لا',0,1,1.3667,'و000',9),(121790,'وَعَمَلٍ لا يَنْفَعُ','وَعَمَلٍ لا يَنْفَعُ',0,1,1.6667,'و000',9),(121791,'وَعَمِلْتُ','وَعَمِلْتُ',0,0,0.6667,'و000',9),(121792,'وَعَمِلْتُ بِالْمَعاصي','وَعَمِلْتُ بِالْمَعاصي',0,1,1.7333,'و000',9),(121793,'وَعَمِلْتُ بِالْمَعاصي فَتَعَدَّيْتُ','وَعَمِلْتُ بِالْمَعاصي فَتَعَدَّيْتُ',0,1,2,'و000',9),(121794,'وَعَمْدي','وَعَمْدي',0,0,0.5333,'و000',9),(121795,'وَعَمْدي اَطْمَعَني','وَعَمْدي اَطْمَعَني',0,1,1.6333,'و000',9),(121796,'وَعَمْدي اَطْمَعَني في','وَعَمْدي اَطْمَعَني في',0,1,1.7333,'و000',9),(121797,'وَعَنْ','وَعَنْ',0,0,0.4,'و000',9),(121798,'وَعَنْ اَهْلي','وَعَنْ اَهْلي',0,1,1.4333,'و000',9),(121799,'وَعَنْ اَهْلي وَمالي','وَعَنْ اَهْلي وَمالي',0,1,1.6667,'و000',9),(121800,'وَعَنْ خِدْمَتِكَ','وَعَنْ خِدْمَتِكَ',0,1,1.5667,'و000',9),(121801,'وَعَنْ خِدْمَتِكَ نَحَّيْتَني','وَعَنْ خِدْمَتِكَ نَحَّيْتَني',0,1,1.9667,'و000',9),(121802,'وَعَنْ كُلِّ','وَعَنْ كُلِّ',0,1,1.4,'و000',9),(121803,'وَعَنْ كُلِّ مُؤْمِنٍ','وَعَنْ كُلِّ مُؤْمِنٍ',0,1,1.7,'و000',9),(121804,'وَعَنْهُمْ','وَعَنْهُمْ',0,0,0.6667,'و000',9),(121805,'وَعَنْهُمْ وَعَنْ','وَعَنْهُمْ وَعَنْ',0,1,1.5667,'و000',9),(121806,'وَعَنْهُمْ وَعَنْ كُلِّ','وَعَنْهُمْ وَعَنْ كُلِّ',0,1,1.7667,'و000',9),(121807,'وَعَوائِدُ','وَعَوائِدُ',0,0,0.6667,'و000',9),(121808,'وَعَوائِدُ الاِفْضالِ','وَعَوائِدُ الاِفْضالِ',0,1,1.7,'و000',9),(121809,'وَعَوائِدُ الاِفْضالِ فيـما','وَعَوائِدُ الاِفْضالِ فيـما',0,1,1.9,'و000',9),(121810,'وَعَيْني','وَعَيْني',0,0,0.5333,'و000',9),(121811,'وَعَيْني مِنَ','وَعَيْني مِنَ',0,1,1.4333,'و000',9),(121812,'وَعَيْني مِنَ الْخِيانَةِ','وَعَيْني مِنَ الْخِيانَةِ',0,1,1.8333,'و000',9),(121813,'وَعُدَّتي','وَعُدَّتي',0,0,0.6,'و000',9),(121814,'وَعُدَّتي في','وَعُدَّتي في',0,1,1.4,'و000',9),(121815,'وَعُدَّتي في شِدَّتي','وَعُدَّتي في شِدَّتي',0,1,1.6667,'و000',9),(121816,'وَعُمّارُها','وَعُمّارُها',0,0,0.7333,'و000',9),(121817,'وَعُمّارُها وَتَمُوجُ','وَعُمّارُها وَتَمُوجُ',0,1,1.7,'و000',9),(121818,'وَعُمّارُها وَتَمُوجُ الْبِحارُ','وَعُمّارُها وَتَمُوجُ الْبِحارُ',0,1,2,'و000',9),(121819,'وَعُيُوبي','وَعُيُوبي',0,0,0.6,'و000',9),(121820,'وَعُيُوبي وَاِساءَتي','وَعُيُوبي وَاِساءَتي',0,1,1.6667,'و000',9),(121821,'وَعُيُوبي وَاِساءَتي وَظُلْمي','وَعُيُوبي وَاِساءَتي وَظُلْمي',0,1,1.9667,'و000',9),(121822,'وَعِزَّتِكَ','وَعِزَّتِكَ',0,0,0.7333,'و000',9),(121823,'وَعِزَّتِكَ وَجَلالِكَ','وَعِزَّتِكَ وَجَلالِكَ',0,1,1.7333,'و000',9),(121824,'وَعِزَّتِكَ وَجَلالِكَ لَئِنْ','وَعِزَّتِكَ وَجَلالِكَ لَئِنْ',0,1,1.9667,'و000',9),(121825,'وَعِزْرائيلَ','وَعِزْرائيلَ',0,0,0.8,'و000',9),(121826,'وَعِزْرائيلَ وَجَميعِ','وَعِزْرائيلَ وَجَميعِ',0,1,1.7,'و000',9),(121827,'وَعِزْرائيلَ وَجَميعِ الْمَلائِكَةِ','وَعِزْرائيلَ وَجَميعِ الْمَلائِكَةِ',0,1,2,'و000',9),(121828,'وَعِلْمُنا','وَعِلْمُنا',0,0,0.6667,'و000',9),(121829,'وَعِلْمُنا بِاَنَّكَ','وَعِلْمُنا بِاَنَّكَ',0,1,1.6667,'و000',9),(121830,'وَعِلْمُنا بِاَنَّكَ لا','وَعِلْمُنا بِاَنَّكَ لا',0,1,1.7667,'و000',9),(121831,'وَعِنْدَ','وَعِنْدَ',0,0,0.5333,'و000',9),(121832,'وَعِنْدَ الْمَوْتِ','وَعِنْدَ الْمَوْتِ',0,1,1.6,'و000',9),(121833,'وَعِنْدَ الْمَوْتِ كُرْبَتي','وَعِنْدَ الْمَوْتِ كُرْبَتي',0,1,1.9,'و000',9),(121834,'وَعْدِكَ','وَعْدِكَ',0,0,0.5333,'و000',9),(121835,'وَعْدِكَ وَلَجَائي','وَعْدِكَ وَلَجَائي',0,1,1.6,'و000',9),(121836,'وَعْدِكَ وَلَجَائي اِلَى','وَعْدِكَ وَلَجَائي اِلَى',0,1,1.8,'و000',9),(121837,'وَغائِبِنا','وَغائِبِنا',0,0,0.6667,'و000',9),(121838,'وَغائِبِنا ذَكَرِنا','وَغائِبِنا ذَكَرِنا',0,1,1.6333,'و000',9),(121839,'وَغائِبِنا ذَكَرِنا وَاُنْثانا','وَغائِبِنا ذَكَرِنا وَاُنْثانا',0,1,2,'و000',9),(121840,'وَغَرَّني','وَغَرَّني',0,0,0.6,'و000',9),(121841,'وَغَرَّني سِتْرُكَ','وَغَرَّني سِتْرُكَ',0,1,1.6,'و000',9),(121842,'وَغَرَّني سِتْرُكَ الْمُرْخى','وَغَرَّني سِتْرُكَ الْمُرْخى',0,1,1.9333,'و000',9),(121843,'وَغَلَبَني','وَغَلَبَني',0,0,0.6667,'و000',9),(121844,'وَغَلَبَني هَوايَ','وَغَلَبَني هَوايَ',0,1,1.5667,'و000',9),(121845,'وَغَلَبَني هَوايَ وَاَعانَني','وَغَلَبَني هَوايَ وَاَعانَني',0,1,1.9333,'و000',9),(121846,'وَغَمّي','وَغَمّي',0,0,0.4667,'و000',9),(121847,'وَغَمّي وَترْحَمَني','وَغَمّي وَترْحَمَني',0,1,1.6333,'و000',9),(121848,'وَغَمّي وَترْحَمَني بِرَحْمَتِكَ','وَغَمّي وَترْحَمَني بِرَحْمَتِكَ',0,1,2,'و000',9),(121849,'وَغَيْبَةَ','وَغَيْبَةَ',0,0,0.6667,'و000',9),(121850,'وَغَيْبَةَ وَلِيِّنا','وَغَيْبَةَ وَلِيِّنا',0,1,1.6667,'و000',9),(121851,'وَغَيْبَةَ وَلِيِّنا وَكَثْرَةَ','وَغَيْبَةَ وَلِيِّنا وَكَثْرَةَ',0,1,2,'و000',9),(121852,'وَغُرُورِهِ','وَغُرُورِهِ',0,0,0.7333,'و000',9),(121853,'وَغُرُورِهِ وَفِتْنَتِهِ','وَغُرُورِهِ وَفِتْنَتِهِ',0,1,1.8,'و000',9),(121854,'وَغُرُورِهِ وَفِتْنَتِهِ وَشَرَكِهِ','وَغُرُورِهِ وَفِتْنَتِهِ وَشَرَكِهِ',0,1,2,'و000',9),(121855,'وَغِناكَ','وَغِناكَ',0,0,0.5333,'و000',9),(121856,'وَغِناكَ عَنْهُ','وَغِناكَ عَنْهُ',0,1,1.5,'و000',9),(121857,'وَغِناكَ عَنْهُ قَديمٌ','وَغِناكَ عَنْهُ قَديمٌ',0,1,1.7333,'و000',9),(121858,'وَغِناكَ عَنْهُ وَحاجَتي','وَغِناكَ عَنْهُ وَحاجَتي',0,1,1.8,'و000',9),(121859,'وَفاتي','وَفاتي',0,0,0.4,'و000',9),(121860,'وَفاتي قَتْلاً','وَفاتي قَتْلاً',0,1,1.4667,'و000',9),(121861,'وَفاتي قَتْلاً في','وَفاتي قَتْلاً في',0,1,1.5667,'و000',9),(121862,'وَفي جَميعِ','وَفي جَميعِ',0,1,1.3667,'و000',9),(121863,'وَفي جَميعِ حَوائِجِ','وَفي جَميعِ حَوائِجِ',0,1,1.6667,'و000',9),(121864,'وَفي جَهَنَّمَ','وَفي جَهَنَّمَ',0,1,1.4667,'و000',9),(121865,'وَفي جَهَنَّمَ فَلا','وَفي جَهَنَّمَ فَلا',0,1,1.6333,'و000',9),(121866,'وَفي عَذابِكَ','وَفي عَذابِكَ',0,1,1.4333,'و000',9),(121867,'وَفي عَذابِكَ وَهَوانِكَ','وَفي عَذابِكَ وَهَوانِكَ',0,1,1.8,'و000',9),(121868,'وَفي عِلِّيّينَ','وَفي عِلِّيّينَ',0,1,1.5,'و000',9),(121869,'وَفي عِلِّيّينَ فَارْفَعْنا','وَفي عِلِّيّينَ فَارْفَعْنا',0,1,1.9,'و000',9),(121870,'وَفي قَبْضَتِكَ','وَفي قَبْضَتِكَ',0,1,1.5,'و000',9),(121871,'وَفي قَبْضَتِكَ وَكُلُّ','وَفي قَبْضَتِكَ وَكُلُّ',0,1,1.7667,'و000',9),(121872,'وَفي قِيامِهِ','وَفي قِيامِهِ',0,1,1.4333,'و000',9),(121873,'وَفي قِيامِهِ وَاسْتِكْمالَ','وَفي قِيامِهِ وَاسْتِكْمالَ',0,1,1.9,'و000',9),(121874,'وَفي كُلِّ عامٍ','وَفي كُلِّ عامٍ',0,1,1.5,'و000',9),(121875,'وَفيـما عِنْدَكَ','وَفيـما عِنْدَكَ',0,1,1.5333,'و000',9),(121876,'وَفيـما عِنْدَكَ انْبَسَطَتْ','وَفيـما عِنْدَكَ انْبَسَطَتْ',0,1,1.9333,'و000',9),(121877,'وَفيكَ','وَفيكَ',0,0,0.4,'و000',9),(121878,'وَفيكَ وَالرِّعايَةِ','وَفيكَ وَالرِّعايَةِ',0,1,1.6667,'و000',9),(121879,'وَفيكَ وَالرِّعايَةِ لِحَقِّكَ','وَفيكَ وَالرِّعايَةِ لِحَقِّكَ',0,1,2,'و000',9),(121880,'وَفَرَجاً','وَفَرَجاً',0,0,0.6,'و000',9),(121881,'وَفَرَجاً قَريباً','وَفَرَجاً قَريباً',0,1,1.5667,'و000',9),(121882,'وَفَرَجاً قَريباً وَقَولاً','وَفَرَجاً قَريباً وَقَولاً',0,1,1.8667,'و000',9),(121883,'وَفَرَقاً','وَفَرَقاً',0,0,0.6,'و000',9),(121884,'وَفَرَقاً مِنْكَ','وَفَرَقاً مِنْكَ',0,1,1.5333,'و000',9),(121885,'وَفَرَقاً مِنْكَ وَشَوْقاً','وَفَرَقاً مِنْكَ وَشَوْقاً',0,1,1.8667,'و000',9),(121886,'وَفَرِّجْ','وَفَرِّجْ',0,0,0.6,'و000',9),(121887,'وَفَرِّجْ عَنّي','وَفَرِّجْ عَنّي',0,1,1.5,'و000',9),(121888,'وَفَرِّجْ عَنّي يا','وَفَرِّجْ عَنّي يا',0,1,1.6,'و000',9),(121889,'وَفَرِّحْ','وَفَرِّحْ',0,0,0.6,'و000',9),(121890,'وَفَرِّحْ قَلْبي','وَفَرِّحْ قَلْبي',0,1,1.5333,'و000',9),(121891,'وَفَرِّحْ قَلْبي وَاجْعَلْ','وَفَرِّحْ قَلْبي وَاجْعَلْ',0,1,1.8667,'و000',9),(121892,'وَفَرِّغْني','وَفَرِّغْني',0,0,0.7333,'و000',9),(121893,'وَفَرِّغْني فيهِ','وَفَرِّغْني فيهِ',0,1,1.5333,'و000',9),(121894,'وَفَرِّغْني فيهِ لِعِبادَتِكَ','وَفَرِّغْني فيهِ لِعِبادَتِكَ',0,1,1.9667,'و000',9),(121895,'وَفَضَّلْتَهُ','وَفَضَّلْتَهُ',0,0,0.8667,'و000',9),(121896,'وَفَضَّلْتَهُ عَلَى','وَفَضَّلْتَهُ عَلَى',0,1,1.6333,'و000',9),(121897,'وَفَضَّلْتَهُ عَلَى الشُّهُورِ','وَفَضَّلْتَهُ عَلَى الشُّهُورِ',0,1,2,'و000',9),(121898,'وَفَضَّلْتَهُمْ','وَفَضَّلْتَهُمْ',0,0,1,'و000',9),(121899,'وَفَضَّلْتَهُمْ عَلَى','وَفَضَّلْتَهُمْ عَلَى',0,1,1.7,'و000',9),(121900,'وَفَضَّلْتَهُمْ عَلَى الْعالَمينَ','وَفَضَّلْتَهُمْ عَلَى الْعالَمينَ',0,1,2,'و000',9),(121901,'وَفَضْلَ','وَفَضْلَ',0,0,0.5333,'و000',9),(121902,'وَفَضْلَ مَنْ','وَفَضْلَ مَنْ',0,1,1.4333,'و000',9),(121903,'وَفَضْلَ مَنْ اُؤَمِّلُ','وَفَضْلَ مَنْ اُؤَمِّلُ',0,1,1.7667,'و000',9),(121904,'وَفَقْراً','وَفَقْراً',0,0,0.6,'و000',9),(121905,'وَفَقْراً وَبِكَ','وَفَقْراً وَبِكَ',0,1,1.5333,'و000',9),(121906,'وَفَقْراً وَبِكَ عَمَّنْ','وَفَقْراً وَبِكَ عَمَّنْ',0,1,1.8,'و000',9),(121907,'وَفَهْماً','وَفَهْماً',0,0,0.6,'و000',9),(121908,'وَفَهْماً في','وَفَهْماً في',0,1,1.4,'و000',9),(121909,'وَفَهْماً في حُكْمِكَ','وَفَهْماً في حُكْمِكَ',0,1,1.7,'و000',9),(121910,'وَفَوْقَ','وَفَوْقَ',0,0,0.5333,'و000',9),(121911,'وَفَوْقَ ما','وَفَوْقَ ما',0,1,1.3667,'و000',9),(121912,'وَفَوْقَ ما نَقُولُ','وَفَوْقَ ما نَقُولُ',0,1,1.6333,'و000',9),(121913,'وَفُكَّ','وَفُكَّ',0,0,0.4667,'و000',9),(121914,'وَفُكَّ بِهِ','وَفُكَّ بِهِ',0,1,1.4,'و000',9),(121915,'وَفُكَّ بِهِ اَسْرَنا','وَفُكَّ بِهِ اَسْرَنا',0,1,1.7,'و000',9),(121916,'وَفِتْنَتِهِ','وَفِتْنَتِهِ',0,0,0.8,'و000',9),(121917,'وَفِتْنَتِهِ وَشَرَكِهِ','وَفِتْنَتِهِ وَشَرَكِهِ',0,1,1.7667,'و000',9),(121918,'وَفِتْنَتِهِ وَشَرَكِهِ وَاَحْزَابِهِ','وَفِتْنَتِهِ وَشَرَكِهِ وَاَحْزَابِهِ',0,1,2,'و000',9),(121919,'وَفِعالُكَ','وَفِعالُكَ',0,0,0.6667,'و000',9),(121920,'وَفِعالُكَ اَنْتَ','وَفِعالُكَ اَنْتَ',0,1,1.5667,'و000',9),(121921,'وَفِعالُكَ اَنْتَ اِلهٰي','وَفِعالُكَ اَنْتَ اِلهٰي',0,1,1.8,'و000',9),(121922,'وَفِقْهاً','وَفِقْهاً',0,0,0.6,'و000',9),(121923,'وَفِقْهاً في','وَفِقْهاً في',0,1,1.4,'و000',9),(121924,'وَفِقْهاً في عِلْمِكَ','وَفِقْهاً في عِلْمِكَ',0,1,1.7,'و000',9),(121925,'وَفِي اللَّحْدِ','وَفِي اللَّحْدِ',0,1,1.5,'و000',9),(121926,'وَفِي اللَّحْدِ وَحْشَتي','وَفِي اللَّحْدِ وَحْشَتي',0,1,1.8,'و000',9),(121927,'وَفِي النّارِ','وَفِي النّارِ',0,1,1.4333,'و000',9),(121928,'وَفِي النّارِ عَلى','وَفِي النّارِ عَلى',0,1,1.6,'و000',9),(121929,'وَفِي الْقَبْرِ','وَفِي الْقَبْرِ',0,1,1.5,'و000',9),(121930,'وَفِي الْقَبْرِ وَحْدَتي','وَفِي الْقَبْرِ وَحْدَتي',0,1,1.8,'و000',9),(121931,'وَقاضي','وَقاضي',0,0,0.4,'و000',9),(121932,'وَقاضي كُلِّ','وَقاضي كُلِّ',0,1,1.4,'و000',9),(121933,'وَقاضي كُلِّ حاجَة','وَقاضي كُلِّ حاجَة',0,1,1.6,'و000',9),(121934,'وَقرابَتي','وَقرابَتي',0,0,0.6,'و000',9),(121935,'وَقرابَتي وَاَهْلِ','وَقرابَتي وَاَهْلِ',0,1,1.6,'و000',9),(121936,'وَقرابَتي وَاَهْلِ حُزانَتي','وَقرابَتي وَاَهْلِ حُزانَتي',0,1,1.9,'و000',9),(121937,'وَقَتْلاً','وَقَتْلاً',0,0,0.6,'و000',9),(121938,'وَقَتْلاً في','وَقَتْلاً في',0,1,1.4,'و000',9),(121939,'وَقَتْلاً في سَبيلِكَ','وَقَتْلاً في سَبيلِكَ',0,1,1.7,'و000',9),(121940,'وَقَدْ اَوْجَبْتَ','وَقَدْ اَوْجَبْتَ',0,1,1.5667,'و000',9),(121941,'وَقَدْ اَوْجَبْتَ لِكُلِّ','وَقَدْ اَوْجَبْتَ لِكُلِّ',0,1,1.8333,'و000',9),(121942,'وَقَدْ تَوَثَّقْنا','وَقَدْ تَوَثَّقْنا',0,1,1.6,'و000',9),(121943,'وَقَدْ تَوَثَّقْنا مِنْكَ','وَقَدْ تَوَثَّقْنا مِنْكَ',0,1,1.8333,'و000',9),(121944,'وَقَدْ جِئْتُكَ','وَقَدْ جِئْتُكَ',0,1,1.5,'و000',9),(121945,'وَقَدْ جِئْتُكَ سائِلاً','وَقَدْ جِئْتُكَ سائِلاً',0,1,1.7667,'و000',9),(121946,'وَقَدْ خَفَقَتْ','وَقَدْ خَفَقَتْ',0,1,1.5,'و000',9),(121947,'وَقَدْ خَفَقَتْ عِنْدَ','وَقَدْ خَفَقَتْ عِنْدَ',0,1,1.7333,'و000',9),(121948,'وَقَدْ رَجَوْتُ','وَقَدْ رَجَوْتُ',0,1,1.5,'و000',9),(121949,'وَقَدْ رَجَوْتُ اَنْ','وَقَدْ رَجَوْتُ اَنْ',0,1,1.6667,'و000',9),(121950,'وَقَدْ ساقَني','وَقَدْ ساقَني',0,1,1.4333,'و000',9),(121951,'وَقَدْ ساقَني اِلَيْكَ','وَقَدْ ساقَني اِلَيْكَ',0,1,1.7333,'و000',9),(121952,'وَقَدْ ظَلَمَنا','وَقَدْ ظَلَمَنا',0,1,1.5,'و000',9),(121953,'وَقَدْ ظَلَمَنا اَنْفُسَنا','وَقَدْ ظَلَمَنا اَنْفُسَنا',0,1,1.8667,'و000',9),(121954,'وَقَدْ قَصَدْتُ','وَقَدْ قَصَدْتُ',0,1,1.5,'و000',9),(121955,'وَقَدْ قَصَدْتُ اِلَيْكَ','وَقَدْ قَصَدْتُ اِلَيْكَ',0,1,1.8,'و000',9),(121956,'وَقَدْ نَزَلْتُ','وَقَدْ نَزَلْتُ',0,1,1.5,'و000',9),(121957,'وَقَدْ نَزَلْتُ مَنْزِلَةَ','وَقَدْ نَزَلْتُ مَنْزِلَةَ',0,1,1.8667,'و000',9),(121958,'وَقَرُبَ','وَقَرُبَ',0,0,0.5333,'و000',9),(121959,'وَقَرُبَ فَشَهِدَ','وَقَرُبَ فَشَهِدَ',0,1,1.5667,'و000',9),(121960,'وَقَرُبَ فَشَهِدَ النَّجْوى','وَقَرُبَ فَشَهِدَ النَّجْوى',0,1,1.9,'و000',9),(121961,'وَقَرُبَ مِنْ','وَقَرُبَ مِنْ',0,1,1.4333,'و000',9),(121962,'وَقَرُبَ مِنْ مَجالِسِ','وَقَرُبَ مِنْ مَجالِسِ',0,1,1.7333,'و000',9),(121963,'وَقَلْبٍ','وَقَلْبٍ',0,0,0.5333,'و000',9),(121964,'وَقَلْبٍ لا','وَقَلْبٍ لا',0,1,1.3667,'و000',9),(121965,'وَقَلْبٍ لا يَخْشَعُ','وَقَلْبٍ لا يَخْشَعُ',0,1,1.6667,'و000',9),(121966,'وَقَولاً','وَقَولاً',0,0,0.5333,'و000',9),(121967,'وَقَولاً صادِقاً','وَقَولاً صادِقاً',0,1,1.5333,'و000',9),(121968,'وَقَولاً صادِقاً وَاَجْراً','وَقَولاً صادِقاً وَاَجْراً',0,1,1.8667,'و000',9),(121969,'وَقَوْلُكَ','وَقَوْلُكَ',0,0,0.6667,'و000',9),(121970,'وَقَوْلُكَ حَقٌّ','وَقَوْلُكَ حَقٌّ',0,1,1.5333,'و000',9),(121971,'وَقَوْلُكَ حَقٌّ وَوَعْدُكَ','وَقَوْلُكَ حَقٌّ وَوَعْدُكَ',0,1,1.9,'و000',9),(121972,'وَقُدْرَتِكَ','وَقُدْرَتِكَ',0,0,0.8,'و000',9),(121973,'وَقُدْرَتِكَ عَلَيْهِ','وَقُدْرَتِكَ عَلَيْهِ',0,1,1.7,'و000',9),(121974,'وَقُدْرَتِكَ عَلَيْهِ وَغِناكَ','وَقُدْرَتِكَ عَلَيْهِ وَغِناكَ',0,1,2,'و000',9),(121975,'وَقُرَّةَ','وَقُرَّةَ',0,0,0.6,'و000',9),(121976,'وَقُرَّةَ الْعَيْنِ','وَقُرَّةَ الْعَيْنِ',0,1,1.6333,'و000',9),(121977,'وَقُرَّةَ الْعَيْنِ فِي','وَقُرَّةَ الْعَيْنِ فِي',0,1,1.7667,'و000',9),(121978,'وَقُلُوبِنا','وَقُلُوبِنا',0,0,0.7333,'و000',9),(121979,'وَقُلُوبِنا لِتَعْفُوَ','وَقُلُوبِنا لِتَعْفُوَ',0,1,1.7333,'و000',9),(121980,'وَقُلُوبِنا لِتَعْفُوَ عَنّا','وَقُلُوبِنا لِتَعْفُوَ عَنّا',0,1,1.9333,'و000',9),(121981,'وَقُمْتُ','وَقُمْتُ',0,0,0.5333,'و000',9),(121982,'وَقُمْتُ لِلصَّلاةِ','وَقُمْتُ لِلصَّلاةِ',0,1,1.6333,'و000',9),(121983,'وَقُمْتُ لِلصَّلاةِ بَيْنَ','وَقُمْتُ لِلصَّلاةِ بَيْنَ',0,1,1.8667,'و000',9),(121984,'وَقِلَّةَ','وَقِلَّةَ',0,0,0.6,'و000',9),(121985,'وَقِلَّةَ حيلَتي','وَقِلَّةَ حيلَتي',0,1,1.5333,'و000',9),(121986,'وَقِلَّةَ حيلَتي وَرِقَّةَ','وَقِلَّةَ حيلَتي وَرِقَّةَ',0,1,1.8667,'و000',9),(121987,'وَقِلَّةَ عَدَدِنا','وَقِلَّةَ عَدَدِنا',0,1,1.6,'و000',9),(121988,'وَقِلَّةَ عَدَدِنا وَشِدّةَ','وَقِلَّةَ عَدَدِنا وَشِدّةَ',0,1,1.9,'و000',9),(121989,'وَقِني','وَقِني',0,0,0.4,'و000',9),(121990,'وَقِني عَذابَ','وَقِني عَذابَ',0,1,1.4333,'و000',9),(121991,'وَقِني عَذابَ النّارِ','وَقِني عَذابَ النّارِ',0,1,1.7,'و000',9),(121992,'وَقِيامِهِ','وَقِيامِهِ',0,0,0.6667,'و000',13),(121993,'وَقِيامِهِ وَسلِّمْهُ','وَقِيامِهِ وَسلِّمْهُ',0,1,1.7,'و000',9),(121994,'وَقِيامِهِ وَسلِّمْهُ لي','وَقِيامِهِ وَسلِّمْهُ لي',0,1,1.8,'و000',9),(121995,'وَكَبيرِنا','وَكَبيرِنا',0,0,0.6667,'و000',9),(121996,'وَكَبيرِنا حُرِّنا','وَكَبيرِنا حُرِّنا',0,1,1.6,'و000',9),(121997,'وَكَبيرِنا حُرِّنا وَمَمْلُوكِنا','وَكَبيرِنا حُرِّنا وَمَمْلُوكِنا',0,1,2,'و000',9),(121998,'وَكَبِّرْهُ','وَكَبِّرْهُ',0,0,0.7333,'و000',9),(121999,'وَكَبِّرْهُ تَكْبيراً','وَكَبِّرْهُ تَكْبيراً',0,1,1.7,'و000',9),(122000,'وَكَبِّرْهُ تَكْبيراً اَلْحَمْدُ','وَكَبِّرْهُ تَكْبيراً اَلْحَمْدُ',0,1,2,'و000',9),(122001,'وَكَثِّرْ','وَكَثِّرْ',0,0,0.6,'و000',9),(122002,'وَكَثِّرْ بِهِ','وَكَثِّرْ بِهِ',0,1,1.4667,'و000',9),(122003,'وَكَثِّرْ بِهِ قِلَّتَنا','وَكَثِّرْ بِهِ قِلَّتَنا',0,1,1.8,'و000',9),(122004,'وَكَثْرَةَ','وَكَثْرَةَ',0,0,0.6667,'و000',9),(122005,'وَكَثْرَةَ عَدُوِّنا','وَكَثْرَةَ عَدُوِّنا',0,1,1.6667,'و000',9),(122006,'وَكَثْرَةَ عَدُوِّنا وَقِلَّةَ','وَكَثْرَةَ عَدُوِّنا وَقِلَّةَ',0,1,2,'و000',9),(122007,'وَكَذلِكَ نَسَبْتَ','وَكَذلِكَ نَسَبْتَ',0,1,1.6,'و000',9),(122008,'وَكَذلِكَ نَسَبْتَ نَفْسَكَ','وَكَذلِكَ نَسَبْتَ نَفْسَكَ',0,1,1.9,'و000',9),(122009,'وَكَرَماً','وَكَرَماً',0,0,0.6,'و000',9),(122010,'وَكَرَماً اِنَّهُ','وَكَرَماً اِنَّهُ',0,1,1.5667,'و000',9),(122011,'وَكَرَماً اِنَّهُ هُوَ','وَكَرَماً اِنَّهُ هُوَ',0,1,1.7333,'و000',9),(122012,'وَكَرَماً بِكَرَمِكَ','وَكَرَماً بِكَرَمِكَ',0,1,1.6667,'و000',9),(122013,'وَكَرَماً بِكَرَمِكَ الّدائِمِ','وَكَرَماً بِكَرَمِكَ الّدائِمِ',0,1,2,'و000',9),(122014,'وَكَرَمُكَ وَعُدَّتي','وَكَرَمُكَ وَعُدَّتي',0,1,1.6667,'و000',9),(122015,'وَكَرَمُكَ وَعُدَّتي في','وَكَرَمُكَ وَعُدَّتي في',0,1,1.7667,'و000',9),(122016,'وَكَرَمِكَ','وَكَرَمِكَ',0,0,0.6667,'و000',9),(122017,'وَكَرَمِكَ اَرْفَعُ','وَكَرَمِكَ اَرْفَعُ',0,1,1.6333,'و000',9),(122018,'وَكَرَمِكَ اَرْفَعُ بَصَري','وَكَرَمِكَ اَرْفَعُ بَصَري',0,1,1.8667,'و000',9),(122019,'وَكَرَمِكَ فَارْحَمْ','وَكَرَمِكَ فَارْحَمْ',0,1,1.6667,'و000',9),(122020,'وَكَرَمِكَ فَارْحَمْ عَبْدَكَ','وَكَرَمِكَ فَارْحَمْ عَبْدَكَ',0,1,1.9667,'و000',9),(122021,'وَكَرَمِهِ','وَكَرَمِهِ',0,0,0.6667,'و000',9),(122022,'وَكَرَمِهِ مَعْرِفَتي','وَكَرَمِهِ مَعْرِفَتي',0,1,1.7,'و000',9),(122023,'وَكَرَمِهِ مَعْرِفَتي يا','وَكَرَمِهِ مَعْرِفَتي يا',0,1,1.8,'و000',9),(122024,'وَكَرُمَ','وَكَرُمَ',0,0,0.5333,'و000',9),(122025,'وَكَرُمَ صَنائِعُكَ','وَكَرُمَ صَنائِعُكَ',0,1,1.6333,'و000',9),(122026,'وَكَرُمَ صَنائِعُكَ وَفِعالُكَ','وَكَرُمَ صَنائِعُكَ وَفِعالُكَ',0,1,2,'و000',9),(122027,'وَكَرِمَك','وَكَرِمَك',0,0,0.6,'و000',9),(122028,'وَكَرِمَك وَاَنْتَ','وَكَرِمَك وَاَنْتَ',0,1,1.6,'و000',9),(122029,'وَكَرِمَك وَاَنْتَ الْفاعِلُ','وَكَرِمَك وَاَنْتَ الْفاعِلُ',0,1,1.9333,'و000',9),(122030,'وَكَرَّمْتَهُ','وَكَرَّمْتَهُ',0,0,0.8667,'و000',9),(122031,'وَكَرَّمْتَهُ وَشَرَّفْتَهُ','وَكَرَّمْتَهُ وَشَرَّفْتَهُ',0,1,1.9,'و000',9),(122032,'وَكَرَّمْتَهُ وَشَرَّفْتَهُ وَفَضَّلْتَهُ','وَكَرَّمْتَهُ وَشَرَّفْتَهُ وَفَضَّلْتَهُ',0,1,2,'و000',9),(122033,'وَكَرْبي','وَكَرْبي',0,0,0.5333,'و000',9),(122034,'وَكَرْبي فَرَجاً','وَكَرْبي فَرَجاً',0,1,1.5333,'و000',9),(122035,'وَكَرْبي فَرَجاً وَمَخْرَجاً','وَكَرْبي فَرَجاً وَمَخْرَجاً',0,1,1.9333,'و000',9),(122036,'وَكَلَني','وَكَلَني',0,0,0.5333,'و000',9),(122037,'وَكَلَني اِلَيْهِ','وَكَلَني اِلَيْهِ',0,1,1.5667,'و000',9),(122038,'وَكَلَني اِلَيْهِ فَاَكْرَمَني','وَكَلَني اِلَيْهِ فَاَكْرَمَني',0,1,2,'و000',9),(122039,'وَكَلَّ','وَكَلَّ',0,0,0.4667,'و000',9),(122040,'وَكَلَّ عَنْ','وَكَلَّ عَنْ',0,1,1.4,'و000',9),(122041,'وَكَلَّ عَنْ جَوابِكَ','وَكَلَّ عَنْ جَوابِكَ',0,1,1.7,'و000',9),(122042,'وَكَلْتَني','وَكَلْتَني',0,0,0.6667,'و000',9),(122043,'وَكَلْتَني اِلى','وَكَلْتَني اِلى',0,1,1.5,'و000',9),(122044,'وَكَلْتَني اِلى نَفْسي','وَكَلْتَني اِلى نَفْسي',0,1,1.7333,'و000',9),(122045,'وَكَيْدِهِ','وَكَيْدِهِ',0,0,0.6667,'و000',9),(122046,'وَكَيْفَ','وَكَيْفَ',0,0,0.5333,'و000',9),(122047,'وَكَيْفَ نَسْتَكْثِرُ','وَكَيْفَ نَسْتَكْثِرُ',0,1,1.7,'و000',9),(122048,'وَكَيْفَ نَسْتَكْثِرُ اَعْمالاً','وَكَيْفَ نَسْتَكْثِرُ اَعْمالاً',0,1,2,'و000',9),(122049,'وَكُفَّ','وَكُفَّ',0,0,0.4667,'و000',9),(122050,'وَكُفَّ عَنّا','وَكُفَّ عَنّا',0,1,1.4333,'و000',9),(122051,'وَكُفَّ عَنّا وَعَنْهُمْ','وَكُفَّ عَنّا وَعَنْهُمْ',0,1,1.8,'و000',9),(122052,'وَكُفَّ عَنّي','وَكُفَّ عَنّي',0,1,1.4333,'و000',9),(122053,'وَكُفَّ عَنّي ما','وَكُفَّ عَنّي ما',0,1,1.5333,'و000',9),(122054,'وَكُلُّ','وَكُلُّ',0,0,0.4667,'و000',9),(122055,'وَكُلُّ آياتِكَ','وَكُلُّ آياتِكَ',0,1,1.5,'و000',9),(122056,'وَكُلُّ آياتِكَ كَريمَةٌ','وَكُلُّ آياتِكَ كَريمَةٌ',0,1,1.8,'و000',9),(122057,'وَكُلُّ اَسْمائِكَ','وَكُلُّ اَسْمائِكَ',0,1,1.6,'و000',9),(122058,'وَكُلُّ اَسْمائِكَ كَبيرَةٌ','وَكُلُّ اَسْمائِكَ كَبيرَةٌ',0,1,1.9,'و000',9),(122059,'وَكُلُّ اِحْسانِكَ','وَكُلُّ اِحْسانِكَ',0,1,1.6,'و000',9),(122060,'وَكُلُّ اِحْسانِكَ حَسَنٌ','وَكُلُّ اِحْسانِكَ حَسَنٌ',0,1,1.8333,'و000',9),(122061,'وَكُلُّ بَهائِكَ','وَكُلُّ بَهائِكَ',0,1,1.5333,'و000',9),(122062,'وَكُلُّ بَهائِكَ بَهِيٌّ','وَكُلُّ بَهائِكَ بَهِيٌّ',0,1,1.8,'و000',9),(122063,'وَكُلُّ جَلالِكَ','وَكُلُّ جَلالِكَ',0,1,1.5333,'و000',9),(122064,'وَكُلُّ جَلالِكَ جَليلٌ','وَكُلُّ جَلالِكَ جَليلٌ',0,1,1.7667,'و000',9),(122065,'وَكُلُّ جَمالِكَ','وَكُلُّ جَمالِكَ',0,1,1.5333,'و000',9),(122066,'وَكُلُّ جَمالِكَ جَميلٌ','وَكُلُّ جَمالِكَ جَميلٌ',0,1,1.7667,'و000',9),(122067,'وَكُلُّ خَيْرِكَ','وَكُلُّ خَيْرِكَ',0,1,1.5333,'و000',9),(122068,'وَكُلُّ خَيْرِكَ عاجِلٌ','وَكُلُّ خَيْرِكَ عاجِلٌ',0,1,1.7667,'و000',9),(122069,'وَكُلُّ رَحْمَتِكَ','وَكُلُّ رَحْمَتِكَ',0,1,1.6,'و000',9),(122070,'وَكُلُّ رَحْمَتِكَ واسِعَةٌ','وَكُلُّ رَحْمَتِكَ واسِعَةٌ',0,1,1.9,'و000',9),(122071,'وَكُلُّ رِزْقِكَ','وَكُلُّ رِزْقِكَ',0,1,1.5333,'و000',9),(122072,'وَكُلُّ سُلطانِكَ','وَكُلُّ سُلطانِكَ',0,1,1.5667,'و000',9),(122073,'وَكُلُّ سُلطانِكَ دائِمٌ','وَكُلُّ سُلطانِكَ دائِمٌ',0,1,1.8,'و000',9),(122074,'وَكُلُّ شَرَفِكَ','وَكُلُّ شَرَفِكَ',0,1,1.5333,'و000',9),(122075,'وَكُلُّ شَرَفِكَ شَريفٌ','وَكُلُّ شَرَفِكَ شَريفٌ',0,1,1.7667,'و000',9),(122076,'وَكُلُّ شَيْءٍ','وَكُلُّ شَيْءٍ',0,1,1.4667,'و000',9),(122077,'وَكُلُّ شَيْءٍ خاضِعٌ','وَكُلُّ شَيْءٍ خاضِعٌ',0,1,1.7,'و000',9),(122078,'وَكُلُّ شَيْءٍ عِنْدَهُ','وَكُلُّ شَيْءٍ عِنْدَهُ',0,1,1.7667,'و000',9),(122079,'وَكُلُّ عَطائكَ','وَكُلُّ عَطائكَ',0,1,1.5,'و000',9),(122080,'وَكُلُّ عَطائكَ هَنيءٌ','وَكُلُّ عَطائكَ هَنيءٌ',0,1,1.7333,'و000',9),(122081,'وَكُلُّ عَظَمَتِكَ','وَكُلُّ عَظَمَتِكَ',0,1,1.6,'و000',9),(122082,'وَكُلُّ عَظَمَتِكَ عَظَيمَةٌ','وَكُلُّ عَظَمَتِكَ عَظَيمَةٌ',0,1,1.9333,'و000',9),(122083,'وَكُلُّ عُلُوِّكَ','وَكُلُّ عُلُوِّكَ',0,1,1.5667,'و000',9),(122084,'وَكُلُّ عُلُوِّكَ عال','وَكُلُّ عُلُوِّكَ عال',0,1,1.7,'و000',9),(122085,'وَكُلُّ عِزَّتِكَ','وَكُلُّ عِزَّتِكَ',0,1,1.5667,'و000',9),(122086,'وَكُلُّ عِزَّتِكَ عَزيزَةٌ','وَكُلُّ عِزَّتِكَ عَزيزَةٌ',0,1,1.8667,'و000',9),(122087,'وَكُلُّ عِلْمِكَ','وَكُلُّ عِلْمِكَ',0,1,1.5333,'و000',9),(122088,'وَكُلُّ عِلْمِكَ نافِذٌ','وَكُلُّ عِلْمِكَ نافِذٌ',0,1,1.7667,'و000',9),(122089,'وَكُلُّ فَضْلِكَ','وَكُلُّ فَضْلِكَ',0,1,1.5333,'و000',9),(122090,'وَكُلُّ فَضْلِكَ فاضِلٌ','وَكُلُّ فَضْلِكَ فاضِلٌ',0,1,1.7667,'و000',9),(122091,'وَكُلُّ قَوْلِكَ','وَكُلُّ قَوْلِكَ',0,1,1.5333,'و000',9),(122092,'وَكُلُّ قَوْلِكَ رَضِيٌّ','وَكُلُّ قَوْلِكَ رَضِيٌّ',0,1,1.8,'و000',9),(122093,'وَكُلُّ قُدْرَتِكَ','وَكُلُّ قُدْرَتِكَ',0,1,1.6,'و000',9),(122094,'وَكُلُّ قُدْرَتِكَ مُسْتَطيلَةٌ','وَكُلُّ قُدْرَتِكَ مُسْتَطيلَةٌ',0,1,2,'و000',9),(122095,'وَكُلُّ كَلِماتِكَ','وَكُلُّ كَلِماتِكَ',0,1,1.6,'و000',9),(122096,'وَكُلُّ كَلِماتِكَ تامَّةٌ','وَكُلُّ كَلِماتِكَ تامَّةٌ',0,1,1.8667,'و000',9),(122097,'وَكُلُّ كَمالِكَ','وَكُلُّ كَمالِكَ',0,1,1.5333,'و000',9),(122098,'وَكُلُّ كَمالِكَ كامِلٌ','وَكُلُّ كَمالِكَ كامِلٌ',0,1,1.7667,'و000',9),(122099,'وَكُلُّ مَسائِلِكَ','وَكُلُّ مَسائِلِكَ',0,1,1.6,'و000',9),(122100,'وَكُلُّ مَسائِلِكَ اِلَيْكَ','وَكُلُّ مَسائِلِكَ اِلَيْكَ',0,1,1.9,'و000',9),(122101,'وَكُلُّ مَشِيَّتِكَ','وَكُلُّ مَشِيَّتِكَ',0,1,1.6333,'و000',9),(122102,'وَكُلُّ مَشِيَّتِكَ ماضِيَةٌ','وَكُلُّ مَشِيَّتِكَ ماضِيَةٌ',0,1,1.9333,'و000',9),(122103,'وَكُلُّ مَنِّكَ','وَكُلُّ مَنِّكَ',0,1,1.5,'و000',9),(122104,'وَكُلُّ مَنِّكَ قَديمٌ','وَكُلُّ مَنِّكَ قَديمٌ',0,1,1.7333,'و000',9),(122105,'وَكُلُّ مُلْكِكَ','وَكُلُّ مُلْكِكَ',0,1,1.5333,'و000',9),(122106,'وَكُلُّ مُلْكِكَ فاخِرٌ','وَكُلُّ مُلْكِكَ فاخِرٌ',0,1,1.7667,'و000',9),(122107,'وَكُلُّ نُورِكَ','وَكُلُّ نُورِكَ',0,1,1.5,'و000',9),(122108,'وَكُلُّ نُورِكَ نَيِّرٌ','وَكُلُّ نُورِكَ نَيِّرٌ',0,1,1.7667,'و000',9),(122109,'وَكُلِّ','وَكُلِّ',0,0,0.4667,'و000',9),(122110,'وَكُلِّ بَلِيَّةٍ','وَكُلِّ بَلِيَّةٍ',0,1,1.5667,'و000',9),(122111,'وَكُلِّ بَلِيَّةٍ وَالْفَواحِشِ','وَكُلِّ بَلِيَّةٍ وَالْفَواحِشِ',0,1,2,'و000',9),(122112,'وَكُلِّ دابَّةٍ','وَكُلِّ دابَّةٍ',0,1,1.5,'و000',9),(122113,'وَكُلِّ دابَّةٍ اَنْتَ','وَكُلِّ دابَّةٍ اَنْتَ',0,1,1.7333,'و000',9),(122114,'وَكُلِّ طَرْفَةِ','وَكُلِّ طَرْفَةِ',0,1,1.5333,'و000',9),(122115,'وَكُلِّ طَرْفَةِ عَيْنٍ','وَكُلِّ طَرْفَةِ عَيْنٍ',0,1,1.7667,'و000',9),(122116,'وَكُلِّ لَْمحَةٍ','وَكُلِّ لَْمحَةٍ',0,1,1.5333,'و000',9),(122117,'وَكُلِّ لَْمحَةٍ سَبَقَ','وَكُلِّ لَْمحَةٍ سَبَقَ',0,1,1.7667,'و000',9),(122118,'وَكِفْلَيْنِ','وَكِفْلَيْنِ',0,0,0.8,'و000',9),(122119,'وَكِفْلَيْنِ مِنْ','وَكِفْلَيْنِ مِنْ',0,1,1.5667,'و000',9),(122120,'وَكِفْلَيْنِ مِنْ رَحْمَتِكَ','وَكِفْلَيْنِ مِنْ رَحْمَتِكَ',0,1,1.9333,'و000',9),(122121,'وَلا اَثِقَ','وَلا اَثِقَ',0,1,1.3667,'و000',9),(122122,'وَلا اَثِقَ اِلاّ','وَلا اَثِقَ اِلاّ',0,1,1.5667,'و000',9),(122123,'وَلا اَثِقُ','وَلا اَثِقُ',0,1,1.3667,'و000',9),(122124,'وَلا اَثِقُ إلاّ','وَلا اَثِقُ إلاّ',0,1,1.5333,'و000',9),(122125,'وَلا اَجِدُ','وَلا اَجِدُ',0,1,1.3667,'و000',9),(122126,'وَلا اَجِدُ مِنْ','وَلا اَجِدُ مِنْ',0,1,1.5333,'و000',9),(122127,'وَلا اَدْري','وَلا اَدْري',0,1,1.3667,'و000',9),(122128,'وَلا اَدْري اِلى','وَلا اَدْري اِلى',0,1,1.5333,'و000',9),(122129,'وَلا اَدْعُو','وَلا اَدْعُو',0,1,1.4,'و000',9),(122130,'وَلا اَدْعُو غَيْرَهُ','وَلا اَدْعُو غَيْرَهُ',0,1,1.7,'و000',9),(122131,'وَلا اَدْنى','وَلا اَدْنى',0,1,1.3667,'و000',9),(122132,'وَلا اَدْنى مِنْ','وَلا اَدْنى مِنْ',0,1,1.5333,'و000',9),(122133,'وَلا اَرْجُو','وَلا اَرْجُو',0,1,1.4,'و000',9),(122134,'وَلا اَرْجُو غَيْرَهُ','وَلا اَرْجُو غَيْرَهُ',0,1,1.7,'و000',9),(122135,'وَلا اَشَراً','وَلا اَشَراً',0,1,1.4,'و000',9),(122136,'وَلا اَشَراً وَلا','وَلا اَشَراً وَلا',0,1,1.5667,'و000',9),(122137,'وَلا اَصْغَرُ','وَلا اَصْغَرُ',0,1,1.4333,'و000',9),(122138,'وَلا اَصْغَرُ مِنْ','وَلا اَصْغَرُ مِنْ',0,1,1.6,'و000',9),(122139,'وَلا اَطْلُبُ','وَلا اَطْلُبُ',0,1,1.4333,'و000',9),(122140,'وَلا اَطْلُبُ الْفَرَجَ','وَلا اَطْلُبُ الْفَرَجَ',0,1,1.7667,'و000',9),(122141,'وَلا اَكْبَرُ','وَلا اَكْبَرُ',0,1,1.4333,'و000',9),(122142,'وَلا اَكْبَرُ إلاّ','وَلا اَكْبَرُ إلاّ',0,1,1.6,'و000',9),(122143,'وَلا اَكْثَرَ','وَلا اَكْثَرَ',0,1,1.4333,'و000',9),(122144,'وَلا اَكْثَرَ إلاّ','وَلا اَكْثَرَ إلاّ',0,1,1.6,'و000',9),(122145,'وَلا اُطالَبُ','وَلا اُطالَبُ',0,1,1.4333,'و000',9),(122146,'وَلا اُطالَبُ بِها','وَلا اُطالَبُ بِها',0,1,1.6,'و000',9),(122147,'وَلا اِلـٰهَ إلاّ','وَلا اِلـٰهَ إلاّ',0,1,1.5667,'و000',9),(122148,'وَلا بَحْرٌ','وَلا بَحْرٌ',0,1,1.3667,'و000',9),(122149,'وَلا بَحْرٌ وَلا','وَلا بَحْرٌ وَلا',0,1,1.5333,'و000',9),(122150,'وَلا بَطَراً','وَلا بَطَراً',0,1,1.4,'و000',9),(122151,'وَلا بَطَراً وَاجْعَلْني','وَلا بَطَراً وَاجْعَلْني',0,1,1.8,'و000',9),(122152,'وَلا بَيْنَهُنَّ','وَلا بَيْنَهُنَّ',0,1,1.5333,'و000',9),(122153,'وَلا بَيْنَهُنَّ اِلـٰهٌ','وَلا بَيْنَهُنَّ اِلـٰهٌ',0,1,1.8,'و000',9),(122154,'وَلا بِاَمْرِكَ','وَلا بِاَمْرِكَ',0,1,1.5,'و000',9),(122155,'وَلا بِاَمْرِكَ مُسْتَخِفٌّ','وَلا بِاَمْرِكَ مُسْتَخِفٌّ',0,1,1.9,'و000',9),(122156,'وَلا تَبْتَلِيَني','وَلا تَبْتَلِيَني',0,1,1.5667,'و000',9),(122157,'وَلا تَبْتَلِيَني وَتْرزُقَني','وَلا تَبْتَلِيَني وَتْرزُقَني',0,1,1.9667,'و000',9),(122158,'وَلا تَجْعَلْ ثَوابي','وَلا تَجْعَلْ ثَوابي',0,1,1.6667,'و000',9),(122159,'وَلا تَجْعَلْ شَيْئاً','وَلا تَجْعَلْ شَيْئاً',0,1,1.7,'و000',9),(122160,'وَلا تَحُلْ','وَلا تَحُلْ',0,1,1.3667,'و000',9),(122161,'وَلا تَحُلْ بَيْني','وَلا تَحُلْ بَيْني',0,1,1.6,'و000',9),(122162,'وَلا تَحْتَهُنَّ','وَلا تَحْتَهُنَّ',0,1,1.5333,'و000',9),(122163,'وَلا تَحْتَهُنَّ وَلا','وَلا تَحْتَهُنَّ وَلا',0,1,1.7,'و000',9),(122164,'وَلا تَحْرِمْني','وَلا تَحْرِمْني',0,1,1.5,'و000',13),(122165,'وَلا تَحْرِمْني ثَوابَكَ','وَلا تَحْرِمْني ثَوابَكَ',0,1,1.8,'و000',9),(122166,'وَلا تَحْرِمْني يا','وَلا تَحْرِمْني يا',0,1,1.6,'و000',9),(122167,'وَلا تَخْذُلْنا','وَلا تَخْذُلْنا',0,1,1.5,'و000',9),(122168,'وَلا تَخْذُلْنا راهِبينَ','وَلا تَخْذُلْنا راهِبينَ',0,1,1.8,'و000',9),(122169,'وَلا تَدَعْ','وَلا تَدَعْ',0,1,1.3667,'و000',9),(122170,'وَلا تَدَعْ عَلى','وَلا تَدَعْ عَلى',0,1,1.5333,'و000',9),(122171,'وَلا تَذْكُرْني','وَلا تَذْكُرْني',0,1,1.5,'و000',9),(122172,'وَلا تَذْكُرْني بِخَطيئَتي','وَلا تَذْكُرْني بِخَطيئَتي',0,1,1.8667,'و000',9),(122173,'وَلا تَرُدَّ','وَلا تَرُدَّ',0,1,1.4,'و000',9),(122174,'وَلا تَرُدَّ دُعائي','وَلا تَرُدَّ دُعائي',0,1,1.6333,'و000',9),(122175,'وَلا تَرُدَّني','وَلا تَرُدَّني',0,1,1.4667,'و000',9),(122176,'وَلا تَرُدَّني بِعَذابٍ','وَلا تَرُدَّني بِعَذابٍ',0,1,1.7667,'و000',9),(122177,'وَلا تَرُدَّني بِهَلَكَة','وَلا تَرُدَّني بِهَلَكَة',0,1,1.8,'و000',9),(122178,'وَلا تَرُدَّني في','وَلا تَرُدَّني في',0,1,1.5667,'و000',9),(122179,'وَلا تَرُدَّني لِجَهْلي','وَلا تَرُدَّني لِجَهْلي',0,1,1.7667,'و000',9),(122180,'وَلا تَزيدُهُ','وَلا تَزيدُهُ',0,1,1.4333,'و000',9),(122181,'وَلا تَزيدُهُ كَثْرَةُ','وَلا تَزيدُهُ كَثْرَةُ',0,1,1.7333,'و000',9),(122182,'وَلا تَسْتَبْدِلْ','وَلا تَسْتَبْدِلْ',0,1,1.5667,'و000',9),(122183,'وَلا تَسْتَبْدِلْ بي','وَلا تَسْتَبْدِلْ بي',0,1,1.6667,'و000',9),(122184,'وَلا تَسْلُبْني','وَلا تَسْلُبْني',0,1,1.5,'و000',9),(122185,'وَلا تَسْلُبْني صالِحَ','وَلا تَسْلُبْني صالِحَ',0,1,1.7333,'و000',9),(122186,'وَلا تَشْتَبِهُ','وَلا تَشْتَبِهُ',0,1,1.5,'و000',9),(122187,'وَلا تَشْتَبِهُ عَلَيْهِ','وَلا تَشْتَبِهُ عَلَيْهِ',0,1,1.8,'و000',9),(122188,'وَلا تَغْفِرْ','وَلا تَغْفِرْ',0,1,1.4333,'و000',9),(122189,'وَلا تَغْفِرْ لَهُمْ','وَلا تَغْفِرْ لَهُمْ',0,1,1.6667,'و000',9),(122190,'وَلا تَفْعَلُ','وَلا تَفْعَلُ',0,1,1.4333,'و000',9),(122191,'وَلا تَفْعَلُ ما','وَلا تَفْعَلُ ما',0,1,1.5333,'و000',9),(122192,'وَلا تَقِلُّ','وَلا تَقِلُّ',0,1,1.4,'و000',9),(122193,'وَلا تَقِلُّ رَحْمَتُكَ','وَلا تَقِلُّ رَحْمَتُكَ',0,1,1.7667,'و000',9),(122194,'وَلا تَمْكُرْ','وَلا تَمْكُرْ',0,1,1.4333,'و000',9),(122195,'وَلا تَمْكُرْ بي','وَلا تَمْكُرْ بي',0,1,1.5333,'و000',9),(122196,'وَلا تَمْنَعْني','وَلا تَمْنَعْني',0,1,1.5,'و000',9),(122197,'وَلا تَمْنَعْني لِقِلَّةِ','وَلا تَمْنَعْني لِقِلَّةِ',0,1,1.8333,'و000',9),(122198,'وَلا تُؤاخِذْنـي','وَلا تُؤاخِذْنـي',0,1,1.5333,'و000',9),(122199,'وَلا تُؤاخِذْنـي بِأَسْوَءِ','وَلا تُؤاخِذْنـي بِأَسْوَءِ',0,1,1.9,'و000',9),(122200,'وَلا تُحَمِّلْني','وَلا تُحَمِّلْني',0,1,1.5333,'و000',9),(122201,'وَلا تُحَمِّلْني ما','وَلا تُحَمِّلْني ما',0,1,1.6333,'و000',9),(122202,'وَلا تُخْلِني','وَلا تُخْلِني',0,1,1.4333,'و000',9),(122203,'وَلا تُخْلِني مِنْ','وَلا تُخْلِني مِنْ',0,1,1.6,'و000',9),(122204,'وَلا تُخْلِني يا','وَلا تُخْلِني يا',0,1,1.5333,'و000',9),(122205,'وَلا تُزِغْ','وَلا تُزِغْ',0,1,1.3667,'و000',9),(122206,'وَلا تُزِغْ قُلُوبَنا','وَلا تُزِغْ قُلُوبَنا',0,1,1.7,'و000',9),(122207,'وَلا تُسَلِّطْ','وَلا تُسَلِّطْ',0,1,1.4667,'و000',9),(122208,'وَلا تُسَلِّطْ عَلَيَّ','وَلا تُسَلِّطْ عَلَيَّ',0,1,1.7333,'و000',9),(122209,'وَلا تُسْتَطاعُ','وَلا تُسْتَطاعُ',0,1,1.5,'و000',9),(122210,'وَلا تُسْتَطاعُ إلاّ','وَلا تُسْتَطاعُ إلاّ',0,1,1.6667,'و000',9),(122211,'وَلا تُسْكِنِّي','وَلا تُسْكِنِّي',0,1,1.5,'و000',9),(122212,'وَلا تُسْكِنِّي الْهاوِيَةَ','وَلا تُسْكِنِّي الْهاوِيَةَ',0,1,1.9,'و000',9),(122213,'وَلا تُشارَكُ','وَلا تُشارَكُ',0,1,1.4333,'و000',9),(122214,'وَلا تُشارَكُ في','وَلا تُشارَكُ في',0,1,1.5333,'و000',9),(122215,'وَلا تُضادُّ','وَلا تُضادُّ',0,1,1.4,'و000',9),(122216,'وَلا تُضادُّ في','وَلا تُضادُّ في',0,1,1.5,'و000',9),(122217,'وَلا تُعَذِّبَني','وَلا تُعَذِّبَني',0,1,1.5333,'و000',9),(122218,'وَلا تُعَذِّبَني وَتُعافِيَني','وَلا تُعَذِّبَني وَتُعافِيَني',0,1,1.9667,'و000',9),(122219,'وَلا تُعْرِضَ','وَلا تُعْرِضَ',0,1,1.4333,'و000',9),(122220,'وَلا تُعْرِضَ عَنّي','وَلا تُعْرِضَ عَنّي',0,1,1.6333,'و000',9),(122221,'وَلا تُنازَعُ','وَلا تُنازَعُ',0,1,1.4333,'و000',9),(122222,'وَلا تُنازَعُ في','وَلا تُنازَعُ في',0,1,1.5333,'و000',9),(122223,'وَلا تُهِنّي','وَلا تُهِنّي',0,1,1.4,'و000',9),(122224,'وَلا تُهِنّي بِكَرامَةِ','وَلا تُهِنّي بِكَرامَةِ',0,1,1.7667,'و000',9),(122225,'وَلا جَنْبٌ','وَلا جَنْبٌ',0,1,1.3667,'و000',9),(122226,'وَلا جَنْبٌ ما','وَلا جَنْبٌ ما',0,1,1.4667,'و000',9),(122227,'وَلا حَبَّةٍ','وَلا حَبَّةٍ',0,1,1.4,'و000',9),(122228,'وَلا حَبَّةٍ في','وَلا حَبَّةٍ في',0,1,1.5,'و000',9),(122229,'وَلا حَوْلَ','وَلا حَوْلَ',0,1,1.3667,'و000',15),(122230,'وَلا حَوْلَ وَلا','وَلا حَوْلَ وَلا',0,1,1.5333,'و000',15),(122231,'وَلا حِفْظُ','وَلا حِفْظُ',0,1,1.3667,'و000',9),(122232,'وَلا حِفْظُ شَيْء','وَلا حِفْظُ شَيْء',0,1,1.5667,'و000',9),(122233,'وَلا خَرَجَ','وَلا خَرَجَ',0,1,1.3667,'و000',9),(122234,'وَلا خَرَجَ حُبُّكَ','وَلا خَرَجَ حُبُّكَ',0,1,1.6333,'و000',9),(122235,'وَلا خَمْسَةٍ','وَلا خَمْسَةٍ',0,1,1.4333,'و000',9),(122236,'وَلا خَمْسَةٍ اِلاّ','وَلا خَمْسَةٍ اِلاّ',0,1,1.6333,'و000',9),(122237,'وَلا رَطْبٍ','وَلا رَطْبٍ',0,1,1.3667,'و000',9),(122238,'وَلا رَطْبٍ وَلا','وَلا رَطْبٍ وَلا',0,1,1.5333,'و000',9),(122239,'وَلا سُقْم','وَلا سُقْم',0,1,1.3333,'و000',9),(122240,'وَلا سُقْم وَلا','وَلا سُقْم وَلا',0,1,1.5,'و000',9),(122241,'وَلا سُمْعَةً','وَلا سُمْعَةً',0,1,1.4333,'و000',9),(122242,'وَلا سُمْعَةً وَلا','وَلا سُمْعَةً وَلا',0,1,1.6,'و000',9),(122243,'وَلا شَبيهٌ','وَلا شَبيهٌ',0,1,1.3667,'و000',9),(122244,'وَلا شَبيهٌ يُشاكِلُهُ','وَلا شَبيهٌ يُشاكِلُهُ',0,1,1.7333,'و000',9),(122245,'وَلا شَبيهَ','وَلا شَبيهَ',0,1,1.3667,'و000',9),(122246,'وَلا شَبيهَ لَهُ','وَلا شَبيهَ لَهُ',0,1,1.5333,'و000',9),(122247,'وَلا ظَهيرٌ','وَلا ظَهيرٌ',0,1,1.3667,'و000',9),(122248,'وَلا ظَهيرٌ يُعاضِدُهُ','وَلا ظَهيرٌ يُعاضِدُهُ',0,1,1.7333,'و000',9),(122249,'وَلا غَفْلَةٍ','وَلا غَفْلَةٍ',0,1,1.4333,'و000',9),(122250,'وَلا غَفْلَةٍ وَلا','وَلا غَفْلَةٍ وَلا',0,1,1.6,'و000',9),(122251,'وَلا غَمٍّ','وَلا غَمٍّ',0,1,1.3333,'و000',9),(122252,'وَلا غَمٍّ وَلا','وَلا غَمٍّ وَلا',0,1,1.5,'و000',9),(122253,'وَلا فَوقَهُنَّ','وَلا فَوقَهُنَّ',0,1,1.5,'و000',9),(122254,'وَلا فَوقَهُنَّ وَلا','وَلا فَوقَهُنَّ وَلا',0,1,1.6667,'و000',9),(122255,'وَلا فِى','وَلا فِى',0,1,1.2667,'و000',9),(122256,'وَلا فِى الاَرَضينَ','وَلا فِى الاَرَضينَ',0,1,1.6333,'و000',9),(122257,'وَلا فِي','وَلا فِي',0,1,1.2667,'و000',9),(122258,'وَلا فِي السَّماءِ','وَلا فِي السَّماءِ',0,1,1.6,'و000',9),(122259,'وَلا قَلْبٌ','وَلا قَلْبٌ',0,1,1.3667,'و000',9),(122260,'وَلا قَلْبٌ ما','وَلا قَلْبٌ ما',0,1,1.4667,'و000',9),(122261,'وَلا كَبيرٌ','وَلا كَبيرٌ',0,1,1.3667,'و000',9),(122262,'وَلا كَبيرٌ وَلا','وَلا كَبيرٌ وَلا',0,1,1.5333,'و000',9),(122263,'وَلا كَفَفْتُ','وَلا كَفَفْتُ',0,1,1.4333,'و000',9),(122264,'وَلا كَفَفْتُ عَنْ','وَلا كَفَفْتُ عَنْ',0,1,1.6,'و000',9),(122265,'وَلا لِضَعْفِهِ','وَلا لِضَعْفِهِ',0,1,1.5,'و000',9),(122266,'وَلا لِضَعْفِهِ مُقَوِّياً','وَلا لِضَعْفِهِ مُقَوِّياً',0,1,1.8667,'و000',9),(122267,'وَلا لِعُقُوبَتِكَ','وَلا لِعُقُوبَتِكَ',0,1,1.6,'و000',9),(122268,'وَلا لِعُقُوبَتِكَ مُتَعَرِّضٌّ','وَلا لِعُقُوبَتِكَ مُتَعَرِّضٌّ',0,1,2,'و000',9),(122269,'وَلا لِهَمِّهِ','وَلا لِهَمِّهِ',0,1,1.4667,'و000',9),(122270,'وَلا لِهَمِّهِ مُفَرِّجاً','وَلا لِهَمِّهِ مُفَرِّجاً',0,1,1.8333,'و000',9),(122271,'وَلا لِوَعيدِكَ','وَلا لِوَعيدِكَ',0,1,1.5,'و000',9),(122272,'وَلا لِوَعيدِكَ مُتَهاوِنٌ','وَلا لِوَعيدِكَ مُتَهاوِنٌ',0,1,1.8667,'و000',9),(122273,'وَلا مَرَضٍ','وَلا مَرَضٍ',0,1,1.3667,'و000',9),(122274,'وَلا مَرَضٍ وَلا','وَلا مَرَضٍ وَلا',0,1,1.5333,'و000',9),(122275,'وَلا مُنازِعَ','وَلا مُنازِعَ',0,1,1.4333,'و000',9),(122276,'وَلا مُنازِعَ لَهُ','وَلا مُنازِعَ لَهُ',0,1,1.6,'و000',9),(122277,'وَلا نِسْيانٍ','وَلا نِسْيانٍ',0,1,1.4333,'و000',9),(122278,'وَلا نِسْيانٍ بَلْ','وَلا نِسْيانٍ بَلْ',0,1,1.6,'و000',9),(122279,'وَلا هذا','وَلا هذا',0,1,1.2667,'و000',9),(122280,'وَلا هذا فيكَ','وَلا هذا فيكَ',0,1,1.4333,'و000',9),(122281,'وَلا وَجِلاً','وَلا وَجِلاً',0,1,1.4,'و000',9),(122282,'وَلا وَجِلاً مُدِلاًّ','وَلا وَجِلاً مُدِلاًّ',0,1,1.7,'و000',9),(122283,'وَلا وَلَداً','وَلا وَلَداً',0,1,1.4,'و000',9),(122284,'وَلا وَلَداً وَلَمْ','وَلا وَلَداً وَلَمْ',0,1,1.6333,'و000',9),(122285,'وَلا يابِسٍ','وَلا يابِسٍ',0,1,1.3667,'و000',9),(122286,'وَلا يابِسٍ إلاّ','وَلا يابِسٍ إلاّ',0,1,1.5333,'و000',9),(122287,'وَلا يَؤُودُهُ','وَلا يَؤُودُهُ',0,1,1.4667,'و000',9),(122288,'وَلا يَؤُودُهُ حِفْظُهُما','وَلا يَؤُودُهُ حِفْظُهُما',0,1,1.8333,'و000',9),(122289,'وَلا يَجْزي','وَلا يَجْزي',0,1,1.3667,'و000',9),(122290,'وَلا يَجْزي بِـآلائِهِ','وَلا يَجْزي بِـآلائِهِ',0,1,1.7333,'و000',9),(122291,'وَلا يَخْفى','وَلا يَخْفى',0,1,1.3667,'و000',9),(122292,'وَلا يَخْفى عَلَيْهِ','وَلا يَخْفى عَلَيْهِ',0,1,1.6667,'و000',9),(122293,'وَلا يَدي','وَلا يَدي',0,1,1.3,'و000',9),(122294,'وَلا يَدي اِلى','وَلا يَدي اِلى',0,1,1.4667,'و000',9),(122295,'وَلا يَزالُ','وَلا يَزالُ',0,1,1.3667,'و000',9),(122296,'وَلا يَزالُ مَلَكٌ','وَلا يَزالُ مَلَكٌ',0,1,1.6,'و000',9),(122297,'وَلا يَسْتَتِرُ','وَلا يَسْتَتِرُ',0,1,1.5,'و000',9),(122298,'وَلا يَسْتَتِرُ مِنْهُ','وَلا يَسْتَتِرُ مِنْهُ',0,1,1.7333,'و000',9),(122299,'وَلا يَسْتَخْفي','وَلا يَسْتَخْفي',0,1,1.5,'و000',9),(122300,'وَلا يَسْتَخْفي مِنْهُ','وَلا يَسْتَخْفي مِنْهُ',0,1,1.7333,'و000',9),(122301,'وَلا يَشْغَلُهُ','وَلا يَشْغَلُهُ',0,1,1.5,'و000',9),(122302,'وَلا يَشْغَلُهُ خَلْقُ','وَلا يَشْغَلُهُ خَلْقُ',0,1,1.7333,'و000',9),(122303,'وَلا يَشْغَلُهُ شَيءٌ','وَلا يَشْغَلُهُ شَيءٌ',0,1,1.7,'و000',9),(122304,'وَلا يَشْغَلُهُ عِلْمُ','وَلا يَشْغَلُهُ عِلْمُ',0,1,1.7333,'و000',9),(122305,'وَلا يَشْغَلُهُ ما','وَلا يَشْغَلُهُ ما',0,1,1.6,'و000',9),(122306,'وَلا يَعْتَرِضُ','وَلا يَعْتَرِضُ',0,1,1.5,'و000',9),(122307,'وَلا يَعْتَرِضُ عَلَيْكَ','وَلا يَعْتَرِضُ عَلَيْكَ',0,1,1.8,'و000',9),(122308,'وَلا يَعْدِلُهُ','وَلا يَعْدِلُهُ',0,1,1.5,'و000',9),(122309,'وَلا يَعْدِلُهُ شَيْءٌ','وَلا يَعْدِلُهُ شَيْءٌ',0,1,1.7333,'و000',9),(122310,'وَلا يَغيبُ','وَلا يَغيبُ',0,1,1.3667,'و000',9),(122311,'وَلا يَغيبُ عَنْهُ','وَلا يَغيبُ عَنْهُ',0,1,1.6,'و000',9),(122312,'وَلا يَكُنُّ','وَلا يَكُنُّ',0,1,1.4,'و000',9),(122313,'وَلا يَكُنُّ مِنْهُ','وَلا يَكُنُّ مِنْهُ',0,1,1.6333,'و000',9),(122314,'وَلا يَنْفَدُ','وَلا يَنْفَدُ',0,1,1.4333,'و000',9),(122315,'وَلا يَنْفَدُ نائِلُهُ','وَلا يَنْفَدُ نائِلُهُ',0,1,1.7333,'و000',9),(122316,'وَلا يَنْقُصُ','وَلا يَنْقُصُ',0,1,1.4333,'و000',9),(122317,'وَلا يَنْقُصُ فَضْلُكَ','وَلا يَنْقُصُ فَضْلُكَ',0,1,1.7333,'و000',9),(122318,'وَلا يَنْقُصُكَ','وَلا يَنْقُصُكَ',0,1,1.5,'و000',9),(122319,'وَلا يَنْقُصُكَ نائِلٌ','وَلا يَنْقُصُكَ نائِلٌ',0,1,1.7333,'و000',9),(122320,'وَلا يُحيطونَ','وَلا يُحيطونَ',0,1,1.4333,'و000',9),(122321,'وَلا يُحيطونَ بِشَيءٍ','وَلا يُحيطونَ بِشَيءٍ',0,1,1.7,'و000',9),(122322,'وَلا يُخَيَّبُ','وَلا يُخَيَّبُ',0,1,1.4667,'و000',9),(122323,'وَلا يُخَيَّبُ آمِلُهُ','وَلا يُخَيَّبُ آمِلُهُ',0,1,1.7333,'و000',9),(122324,'وَلا يُرَدُّ','وَلا يُرَدُّ',0,1,1.4,'و000',9),(122325,'وَلا يُرَدُّ سائِلُهُ','وَلا يُرَدُّ سائِلُهُ',0,1,1.7,'و000',9),(122326,'وَلا يُرْزَقُ','وَلا يُرْزَقُ',0,1,1.4333,'و000',9),(122327,'وَلا يُرْزَقُ وَيُطْعِمُ','وَلا يُرْزَقُ وَيُطْعِمُ',0,1,1.8,'و000',9),(122328,'وَلا يُساويهِ','وَلا يُساويهِ',0,1,1.4333,'و000',9),(122329,'وَلا يُساويهِ شَيْءٌ','وَلا يُساويهِ شَيْءٌ',0,1,1.6667,'و000',9),(122330,'وَلا يُسْتَتَرُ','وَلا يُسْتَتَرُ',0,1,1.5,'و000',9),(122331,'وَلا يُسْتَتَرُ مِنْهِ','وَلا يُسْتَتَرُ مِنْهِ',0,1,1.7333,'و000',9),(122332,'وَلا يُصِمُّ','وَلا يُصِمُّ',0,1,1.4,'و000',9),(122333,'وَلا يُصِمُّ سَمْعَهُ','وَلا يُصِمُّ سَمْعَهُ',0,1,1.7,'و000',9),(122334,'وَلا يُطْعَمُ','وَلا يُطْعَمُ',0,1,1.4333,'و000',9),(122335,'وَلا يُطْعَمُ وَيُميتُ','وَلا يُطْعَمُ وَيُميتُ',0,1,1.7333,'و000',9),(122336,'وَلا يُغْلَقُ','وَلا يُغْلَقُ',0,1,1.4333,'و000',9),(122337,'وَلا يُغْلَقُ بابُهُ','وَلا يُغْلَقُ بابُهُ',0,1,1.6667,'و000',9),(122338,'وَلا يُواري','وَلا يُواري',0,1,1.3667,'و000',9),(122339,'وَلا يُواري مِنْهُ','وَلا يُواري مِنْهُ',0,1,1.6,'و000',9),(122340,'وَلا يُوجَدُ','وَلا يُوجَدُ',0,1,1.4,'و000',9),(122341,'وَلا يُوجَدُ إلاّ','وَلا يُوجَدُ إلاّ',0,1,1.5667,'و000',9),(122342,'وَلاَ اسْتيجاب','وَلاَ اسْتيجاب',0,1,1.4667,'و000',9),(122343,'وَلاَ اسْتيجاب لِعَفْوِكَ','وَلاَ اسْتيجاب لِعَفْوِكَ',0,1,1.8333,'و000',9),(122344,'وَلاَ الَّذي','وَلاَ الَّذي',0,1,1.4,'و000',9),(122345,'وَلاَ الَّذي اَساءَ','وَلاَ الَّذي اَساءَ',0,1,1.6333,'و000',9),(122346,'وَلاَ يُمَنُّ','وَلاَ يُمَنُّ',0,1,1.4333,'و000',9),(122347,'وَلاَ يُمَنُّ عَلَيْكَ','وَلاَ يُمَنُّ عَلَيْكَ',0,1,1.7333,'و000',9),(122348,'وَلاَِبْرارِ','وَلاَِبْرارِ',0,0,0.8,'و000',9),(122349,'وَلاَِبْرارِ عِتْرَتِهِ','وَلاَِبْرارِ عِتْرَتِهِ',0,1,1.7667,'و000',9),(122350,'وَلاَِبْرارِ عِتْرَتِهِ واقْتُلْ','وَلاَِبْرارِ عِتْرَتِهِ واقْتُلْ',0,1,2,'و000',9),(122351,'وَلكِنْ','وَلكِنْ',0,0,0.4667,'و000',9),(122352,'وَلكِنْ عِلْمُكَ','وَلكِنْ عِلْمُكَ',0,1,1.5333,'و000',9),(122353,'وَلكِنْ عِلْمُكَ فينا','وَلكِنْ عِلْمُكَ فينا',0,1,1.7,'و000',9),(122354,'وَلوْ','وَلوْ',0,0,0.3333,'و000',9),(122355,'وَلوْ دَعَوْتُ','وَلوْ دَعَوْتُ',0,1,1.4667,'و000',9),(122356,'وَلوْ دَعَوْتُ غَيْرَهُ','وَلوْ دَعَوْتُ غَيْرَهُ',0,1,1.7667,'و000',9),(122357,'وَليّي','وَليّي',0,0,0.4,'و000',9),(122358,'وَليّي في','وَليّي في',0,1,1.3,'و000',9),(122359,'وَليّي في نِعْمَتي','وَليّي في نِعْمَتي',0,1,1.6,'و000',9),(122360,'وَلَئِنْ','وَلَئِنْ',0,0,0.5333,'و000',9),(122361,'وَلَئِنْ اَدْخَلْتَنِى','وَلَئِنْ اَدْخَلْتَنِى',0,1,1.7333,'و000',9),(122362,'وَلَئِنْ اَدْخَلْتَنِى النّارَ','وَلَئِنْ اَدْخَلْتَنِى النّارَ',0,1,2,'و000',9),(122363,'وَلَئِنْ طالَبَتْني','وَلَئِنْ طالَبَتْني',0,1,1.6333,'و000',9),(122364,'وَلَئِنْ طالَبَتْني بِلُؤْمي','وَلَئِنْ طالَبَتْني بِلُؤْمي',0,1,1.9333,'و000',9),(122365,'وَلَجَائي','وَلَجَائي',0,0,0.6,'و000',9),(122366,'وَلَجَائي اِلَى','وَلَجَائي اِلَى',0,1,1.5,'و000',9),(122367,'وَلَجَائي اِلَى الإِيمانِ','وَلَجَائي اِلَى الإِيمانِ',0,1,1.8333,'و000',9),(122368,'وَلَداً','وَلَداً',0,0,0.4667,'و000',9),(122369,'وَلَداً وَلَمْ','وَلَداً وَلَمْ',0,1,1.4667,'و000',9),(122370,'وَلَداً وَلَمْ يَكُنْ','وَلَداً وَلَمْ يَكُنْ',0,1,1.7,'و000',9),(122371,'وَلَدَيْكَ','وَلَدَيْكَ',0,0,0.6667,'و000',9),(122372,'وَلَدَيْكَ اَرْجُو','وَلَدَيْكَ اَرْجُو',0,1,1.6,'و000',9),(122373,'وَلَدَيْكَ اَرْجُو فاقَتي','وَلَدَيْكَ اَرْجُو فاقَتي',0,1,1.8333,'و000',9),(122374,'وَلَعَلَّ','وَلَعَلَّ',0,0,0.6,'و000',9),(122375,'وَلَعَلَّ الَّذي','وَلَعَلَّ الَّذي',0,1,1.5333,'و000',9),(122376,'وَلَعَلَّ الَّذي اَبْطأَ','وَلَعَلَّ الَّذي اَبْطأَ',0,1,1.8,'و000',9),(122377,'وَلَكَ الْحَمْدُ','وَلَكَ الْحَمْدُ',0,1,1.5333,'و000',9),(122378,'وَلَكَ الْحَمْدُ عَلى','وَلَكَ الْحَمْدُ عَلى',0,1,1.7,'و000',9),(122379,'وَلَكَ خالِصُ','وَلَكَ خالِصُ',0,1,1.4333,'و000',9),(122380,'وَلَكَ خالِصُ رَجائي','وَلَكَ خالِصُ رَجائي',0,1,1.6667,'و000',9),(122381,'وَلَمْ اَفْرُشْهُ','وَلَمْ اَفْرُشْهُ',0,1,1.5667,'و000',9),(122382,'وَلَمْ اَفْرُشْهُ بِالْعَمَلِ','وَلَمْ اَفْرُشْهُ بِالْعَمَلِ',0,1,1.9667,'و000',9),(122383,'وَلَمْ اُراقِبْكَ','وَلَمْ اُراقِبْكَ',0,1,1.5667,'و000',9),(122384,'وَلَمْ اُراقِبْكَ فِى','وَلَمْ اُراقِبْكَ فِى',0,1,1.7,'و000',9),(122385,'وَلَمْ يَزَلْ','وَلَمْ يَزَلْ',0,1,1.4333,'و000',9),(122386,'وَلَمْ يَزَلْ وَلا','وَلَمْ يَزَلْ وَلا',0,1,1.6,'و000',9),(122387,'وَلَمْ يَسْأَلِ','وَلَمْ يَسْأَلِ',0,1,1.5,'و000',9),(122388,'وَلَمْ يَسْأَلِ الْعْبادُ','وَلَمْ يَسْأَلِ الْعْبادُ',0,1,1.8333,'و000',9),(122389,'وَلَمْ يَكِلْني','وَلَمْ يَكِلْني',0,1,1.5,'و000',9),(122390,'وَلَمْ يَكِلْني اِلَى','وَلَمْ يَكِلْني اِلَى',0,1,1.7,'و000',9),(122391,'وَلَمْ يُخْلَقْ','وَلَمْ يُخْلَقْ',0,1,1.5,'و000',9),(122392,'وَلَمْ يُخْلَقْ وَيَرْزُقُ','وَلَمْ يُخْلَقْ وَيَرْزُقُ',0,1,1.8667,'و000',9),(122393,'وَلَمْ يُرْضِكَ','وَلَمْ يُرْضِكَ',0,1,1.5,'و000',9),(122394,'وَلَمْ يُرْضِكَ خَرَجَ','وَلَمْ يُرْضِكَ خَرَجَ',0,1,1.7333,'و000',9),(122395,'وَلَمْ يُقَرِّبْني','وَلَمْ يُقَرِّبْني',0,1,1.6,'و000',9),(122396,'وَلَمْ يُقَرِّبْني مِنْكَ','وَلَمْ يُقَرِّبْني مِنْكَ',0,1,1.8333,'و000',9),(122397,'وَلَمْ يُولَدْ','وَلَمْ يُولَدْ',0,1,1.4667,'و000',9),(122398,'وَلَمْ يُولَدْ وَلَمْ','وَلَمْ يُولَدْ وَلَمْ',0,1,1.7,'و000',9),(122399,'وَلَمْزِهِ','وَلَمْزِهِ',0,0,0.6667,'و000',9),(122400,'وَلَمْزِهِ وَنُفْثِهِ','وَلَمْزِهِ وَنُفْثِهِ',0,1,1.7,'و000',9),(122401,'وَلَمْزِهِ وَنُفْثِهِ وَنُفْخِهِ','وَلَمْزِهِ وَنُفْثِهِ وَنُفْخِهِ',0,1,2,'و000',9),(122402,'وَلَهُ','وَلَهُ',0,0,0.4,'و000',9),(122403,'وَلَهُ الْحَمْدُ','وَلَهُ الْحَمْدُ',0,1,1.5333,'و000',9),(122404,'وَلَهُ الْحَمْدُ وَالَْمَجْدُ','وَلَهُ الْحَمْدُ وَالَْمَجْدُ',0,1,1.9667,'و000',9),(122405,'وَلَوْ خِفْتُ','وَلَوْ خِفْتُ',0,1,1.4333,'و000',9),(122406,'وَلَوْ خِفْتُ تَعْجيلَ','وَلَوْ خِفْتُ تَعْجيلَ',0,1,1.7333,'و000',9),(122407,'وَلَوْ دَعَوْتُ','وَلَوْ دَعَوْتُ',0,1,1.5,'و000',9),(122408,'وَلَوْ دَعَوْتُ غَيْرَهُ','وَلَوْ دَعَوْتُ غَيْرَهُ',0,1,1.8,'و000',9),(122409,'وَلَوْ رَجَوْتُ','وَلَوْ رَجَوْتُ',0,1,1.5,'و000',9),(122410,'وَلَوْ رَجَوْتُ غَيْرَهُ','وَلَوْ رَجَوْتُ غَيْرَهُ',0,1,1.8,'و000',9),(122411,'وَلَوْلا','وَلَوْلا',0,0,0.5333,'و000',9),(122412,'وَلَوْلا اَنْتَ','وَلَوْلا اَنْتَ',0,1,1.5,'و000',9),(122413,'وَلَوْلا اَنْتَ لَمْ','وَلَوْلا اَنْتَ لَمْ',0,1,1.6667,'و000',9),(122414,'وَلَيالٍ','وَلَيالٍ',0,0,0.5333,'و000',9),(122415,'وَلَيالٍ عَشْر','وَلَيالٍ عَشْر',0,1,1.4667,'و000',9),(122416,'وَلَيالٍ عَشْر وَالشَّفْعِ','وَلَيالٍ عَشْر وَالشَّفْعِ',0,1,1.8667,'و000',9),(122417,'وَلَيْسَ','وَلَيْسَ',0,0,0.5333,'و000',9),(122418,'وَلَيْسَ مِنْ','وَلَيْسَ مِنْ',0,1,1.4333,'و000',9),(122419,'وَلَيْسَ مِنْ صِفاتِكَ','وَلَيْسَ مِنْ صِفاتِكَ',0,1,1.7333,'و000',9),(122420,'وَلَيْلَةَ','وَلَيْلَةَ',0,0,0.6667,'و000',9),(122421,'وَلَيْلَةَ الْقَدْرِ','وَلَيْلَةَ الْقَدْرِ',0,1,1.6667,'و000',9),(122422,'وَلَيْلَةَ الْقَدْرِ وَحَجَّ','وَلَيْلَةَ الْقَدْرِ وَحَجَّ',0,1,1.9333,'و000',9),(122423,'وَلُحُومِ','وَلُحُومِ',0,0,0.6,'و000',9),(122424,'وَلُحُومِ الطَّيْرِ','وَلُحُومِ الطَّيْرِ',0,1,1.6333,'و000',9),(122425,'وَلُحُومِ الطَّيْرِ فَاَطْعِمْنا','وَلُحُومِ الطَّيْرِ فَاَطْعِمْنا',0,1,2,'و000',9),(122426,'وَلُذْتُ','وَلُذْتُ',0,0,0.5333,'و000',9),(122427,'وَلُذْتُ لا','وَلُذْتُ لا',0,1,1.3667,'و000',9),(122428,'وَلُذْتُ لا اَلُوذُ','وَلُذْتُ لا اَلُوذُ',0,1,1.6333,'و000',9),(122429,'وَلِحاجَةٍ','وَلِحاجَةٍ',0,0,0.6667,'و000',9),(122430,'وَلِحاجَةٍ لا','وَلِحاجَةٍ لا',0,1,1.4333,'و000',9),(122431,'وَلِحاجَةٍ لا يَقْضيها','وَلِحاجَةٍ لا يَقْضيها',0,1,1.7333,'و000',9),(122432,'وَلِرَحْمَةٍ','وَلِرَحْمَةٍ',0,0,0.8,'و000',9),(122433,'وَلِرَحْمَةٍ لا','وَلِرَحْمَةٍ لا',0,1,1.5,'و000',9),(122434,'وَلِرَحْمَةٍ لا تُنالُ','وَلِرَحْمَةٍ لا تُنالُ',0,1,1.7333,'و000',9),(122435,'وَلِرَغْبَةٍ','وَلِرَغْبَةٍ',0,0,0.8,'و000',9),(122436,'وَلِرَغْبَةٍ لا','وَلِرَغْبَةٍ لا',0,1,1.5,'و000',9),(122437,'وَلِرَغْبَةٍ لا تُبْلَغُ','وَلِرَغْبَةٍ لا تُبْلَغُ',0,1,1.8,'و000',9),(122438,'وَلِساني','وَلِساني',0,0,0.5333,'و000',9),(122439,'وَلِساني مِنَ','وَلِساني مِنَ',0,1,1.4333,'و000',9),(122440,'وَلِساني مِنَ الْكَذِبِ','وَلِساني مِنَ الْكَذِبِ',0,1,1.7667,'و000',9),(122441,'وَلِكَرْبٍ','وَلِكَرْبٍ',0,0,0.6667,'و000',9),(122442,'وَلِكَرْبٍ لا','وَلِكَرْبٍ لا',0,1,1.4333,'و000',9),(122443,'وَلِكَرْبٍ لا يَكْشِفُهُ','وَلِكَرْبٍ لا يَكْشِفُهُ',0,1,1.8,'و000',9),(122444,'وَلِلنّاسِ','وَلِلنّاسِ',0,0,0.6667,'و000',9),(122445,'وَلِلنّاسِ قِبَلي','وَلِلنّاسِ قِبَلي',0,1,1.5667,'و000',9),(122446,'وَلِلنّاسِ قِبَلي تَبِعاتٌ','وَلِلنّاسِ قِبَلي تَبِعاتٌ',0,1,1.8667,'و000',9),(122447,'وَلِلْمَلْهُوفينَ','وَلِلْمَلْهُوفينَ',0,0,1,'و000',9),(122448,'وَلِلْمَلْهُوفينَ بِمَرْصَدِ','وَلِلْمَلْهُوفينَ بِمَرْصَدِ',0,1,1.9333,'و000',9),(122449,'وَلِلْمَلْهُوفينَ بِمَرْصَدِ اِغاثَة','وَلِلْمَلْهُوفينَ بِمَرْصَدِ اِغاثَة',0,1,2,'و000',9),(122450,'وَلِوالِدَيَّ','وَلِوالِدَيَّ',0,0,0.8667,'و000',9),(122451,'وَلِوالِدَيَّ وَارْحَمْهُما','وَلِوالِدَيَّ وَارْحَمْهُما',0,1,1.9,'و000',9),(122452,'وَلِوالِدَيَّ وَارْحَمْهُما كَما','وَلِوالِدَيَّ وَارْحَمْهُما كَما',0,1,2,'و000',9),(122453,'وَلِىِّ','وَلِىِّ',0,0,0.4667,'و000',9),(122454,'وَلِىِّ اَمْرِكَ','وَلِىِّ اَمْرِكَ',0,1,1.5333,'و000',9),(122455,'وَلِىِّ اَمْرِكَ الْقائِمِ','وَلِىِّ اَمْرِكَ الْقائِمِ',0,1,1.8667,'و000',9),(122456,'وَلِيّي','وَلِيّي',0,0,0.4667,'و000',9),(122457,'وَلِيّي في','وَلِيّي في',0,1,1.3333,'و000',9),(122458,'وَلِيّي في نِعْمَتي','وَلِيّي في نِعْمَتي',0,1,1.6333,'و000',9),(122459,'وَلِيٌّ','وَلِيٌّ',0,0,0.4667,'و000',9),(122460,'وَلِيٌّ مِنَ','وَلِيٌّ مِنَ',0,1,1.4,'و000',9),(122461,'وَلِيٌّ مِنَ الذُّلِّ','وَلِيٌّ مِنَ الذُّلِّ',0,1,1.7,'و000',9),(122462,'وَلِيُّ','وَلِيُّ',0,0,0.4667,'و000',9),(122463,'وَلِيُّ كُلِّ','وَلِيُّ كُلِّ',0,1,1.4333,'و000',9),(122464,'وَلِيُّ كُلِّ نِعْمَة','وَلِيُّ كُلِّ نِعْمَة',0,1,1.7,'و000',9),(122465,'وَلِيِّنا','وَلِيِّنا',0,0,0.6,'و000',9),(122466,'وَلِيِّنا وَكَثْرَةَ','وَلِيِّنا وَكَثْرَةَ',0,1,1.6667,'و000',9),(122467,'وَلِيِّنا وَكَثْرَةَ عَدُوِّنا','وَلِيِّنا وَكَثْرَةَ عَدُوِّنا',0,1,2,'و000',9),(122468,'وَما اَنَا','وَما اَنَا',0,1,1.3333,'و000',9),(122469,'وَما اَنَا يا','وَما اَنَا يا',0,1,1.4333,'و000',9),(122470,'وَما اَنْتَ','وَما اَنْتَ',0,1,1.3667,'و000',9),(122471,'وَما اَنْتَ مُنْزِلُهُ','وَما اَنْتَ مُنْزِلُهُ',0,1,1.7333,'و000',9),(122472,'وَما اَنْزَلْتَ','وَما اَنْزَلْتَ',0,1,1.5,'و000',9),(122473,'وَما اَنْزَلْتَ فيهِ','وَما اَنْزَلْتَ فيهِ',0,1,1.6667,'و000',9),(122474,'وَما اَنْعَمْتَ','وَما اَنْعَمْتَ',0,1,1.5,'و000',9),(122475,'وَما اَنْعَمْتَ بِهِ','وَما اَنْعَمْتَ بِهِ',0,1,1.6667,'و000',9),(122476,'وَما بَطَنَ','وَما بَطَنَ',0,1,1.3667,'و000',9),(122477,'وَما بَطَنَ وَاَعُوذُ','وَما بَطَنَ وَاَعُوذُ',0,1,1.7,'و000',9),(122478,'وَما تَزْدادُ','وَما تَزْدادُ',0,1,1.4333,'و000',9),(122479,'وَما تَزْدادُ وَكُلُّ','وَما تَزْدادُ وَكُلُّ',0,1,1.7,'و000',9),(122480,'وَما تَسْقُطُ','وَما تَسْقُطُ',0,1,1.4333,'و000',9),(122481,'وَما تَسْقُطُ مِنْ','وَما تَسْقُطُ مِنْ',0,1,1.6,'و000',9),(122482,'وَما تَغيْضُ','وَما تَغيْضُ',0,1,1.4,'و000',9),(122483,'وَما تَغيْضُ الاَرْحامُ','وَما تَغيْضُ الاَرْحامُ',0,1,1.7667,'و000',9),(122484,'وَما تُحِبُّ','وَما تُحِبُّ',0,1,1.4,'و000',9),(122485,'وَما تُحِبُّ وَتَرْضى','وَما تُحِبُّ وَتَرْضى',0,1,1.7,'و000',9),(122486,'وَما تُخْفِي الصُّدورِ','وَما تُخْفِي الصُّدورِ',0,1,1.7333,'و000',9),(122487,'وَما خَطَري','وَما خَطَري',0,1,1.3667,'و000',9),(122488,'وَما خَطَري هَبْني','وَما خَطَري هَبْني',0,1,1.6,'و000',9),(122489,'وَما صَرَفْتُ','وَما صَرَفْتُ',0,1,1.4333,'و000',9),(122490,'وَما صَرَفْتُ تَأميلي','وَما صَرَفْتُ تَأميلي',0,1,1.7,'و000',9),(122491,'وَما فِي','وَما فِي',0,1,1.2667,'و000',9),(122492,'وَما فِي الأَرْضِ','وَما فِي الأَرْضِ',0,1,1.5667,'و000',9),(122493,'وَما قَدْرُ','وَما قَدْرُ',0,1,1.3667,'و000',9),(122494,'وَما قَدْرُ اَعْمالِنا','وَما قَدْرُ اَعْمالِنا',0,1,1.7333,'و000',9),(122495,'وَما قَدْرُ عَمَلي','وَما قَدْرُ عَمَلي',0,1,1.6,'و000',9),(122496,'وَما قَدْرُ لِساني','وَما قَدْرُ لِساني',0,1,1.6,'و000',9),(122497,'وَما قَصُرْنا','وَما قَصُرْنا',0,1,1.4333,'و000',9),(122498,'وَما قَصُرْنا عَنْهُ','وَما قَصُرْنا عَنْهُ',0,1,1.6667,'و000',9),(122499,'وَما كُنّا','وَما كُنّا',0,1,1.3333,'و000',9),(122500,'وَما كُنّا لِنَهْتَدِيَ','وَما كُنّا لِنَهْتَدِيَ',0,1,1.7667,'و000',9),(122501,'وَما لا','وَما لا',0,1,1.2333,'و000',9),(122502,'وَما لا اَخافُ','وَما لا اَخافُ',0,1,1.4667,'و000',9),(122503,'وَما لا يُرى','وَما لا يُرى',0,1,1.4,'و000',9),(122504,'وَما لَمْ','وَما لَمْ',0,1,1.3,'و000',9),(122505,'وَما لَمْ اَعْلَمْ','وَما لَمْ اَعْلَمْ',0,1,1.6,'و000',9),(122506,'وَما يَخْرُجُ','وَما يَخْرُجُ',0,1,1.4333,'و000',9),(122507,'وَما يَخْرُجُ مِنْها','وَما يَخْرُجُ مِنْها',0,1,1.6667,'و000',9),(122508,'وَما يَعْرُجُ','وَما يَعْرُجُ',0,1,1.4333,'و000',9),(122509,'وَما يَعْرُجُ فيها','وَما يَعْرُجُ فيها',0,1,1.6,'و000',9),(122510,'وَما يَنْزِلُ','وَما يَنْزِلُ',0,1,1.4333,'و000',9),(122511,'وَما يَنْزِلُ مِنَ','وَما يَنْزِلُ مِنَ',0,1,1.6,'و000',9),(122512,'وَما يُمْسِكُ','وَما يُمْسِكُ',0,1,1.4333,'و000',9),(122513,'وَما يُمْسِكُ فَلا','وَما يُمْسِكُ فَلا',0,1,1.6,'و000',9),(122514,'وَمالي','وَمالي',0,0,0.4,'و000',9),(122515,'وَمالي لا','وَمالي لا',0,1,1.3,'و000',9),(122516,'وَمالي لا اَبْكي','وَمالي لا اَبْكي',0,1,1.5333,'و000',9),(122517,'وَمالي وَاِخْواني','وَمالي وَاِخْواني',0,1,1.5667,'و000',9),(122518,'وَمالي وَاِخْواني وَذُرِّيَّتي','وَمالي وَاِخْواني وَذُرِّيَّتي',0,1,2,'و000',9),(122519,'وَمالي وَعَلى','وَمالي وَعَلى',0,1,1.4333,'و000',9),(122520,'وَمالي وَعَلى جَميعِ','وَمالي وَعَلى جَميعِ',0,1,1.6667,'و000',9),(122521,'وَمايَخْرُجُ','وَمايَخْرُجُ',0,0,0.8,'و000',9),(122522,'وَمايَخْرُجُ مِنْها','وَمايَخْرُجُ مِنْها',0,1,1.6333,'و000',9),(122523,'وَمايَخْرُجُ مِنْها عَمّا','وَمايَخْرُجُ مِنْها عَمّا',0,1,1.8333,'و000',9),(122524,'وَميكائيلَ واِسْرافيلَ','وَميكائيلَ واِسْرافيلَ',0,1,1.7333,'و000',9),(122525,'وَميكائيلَ واِسْرافيلَ وَعِزْرائيلَ','وَميكائيلَ واِسْرافيلَ وَعِزْرائيلَ',0,1,2,'و000',9),(122526,'وَميكائيلَ وَاِسْرافيلَ','وَميكائيلَ وَاِسْرافيلَ',0,1,1.7667,'و000',9),(122527,'وَميكائيلَ وَاِسْرافيلَ وَمَلَكِ','وَميكائيلَ وَاِسْرافيلَ وَمَلَكِ',0,1,2,'و000',9),(122528,'وَمَخْرَجاً','وَمَخْرَجاً',0,0,0.7333,'و000',9),(122529,'وَمَخْرَجاً وَاجْعَلْ','وَمَخْرَجاً وَاجْعَلْ',0,1,1.7,'و000',9),(122530,'وَمَخْرَجاً وَاجْعَلْ مَنْ','وَمَخْرَجاً وَاجْعَلْ مَنْ',0,1,1.8667,'و000',9),(122531,'وَمَخْرَجاً وَارْزُقْني','وَمَخْرَجاً وَارْزُقْني',0,1,1.7667,'و000',9),(122532,'وَمَخْرَجاً وَارْزُقْني مِنْ','وَمَخْرَجاً وَارْزُقْني مِنْ',0,1,1.9333,'و000',9),(122533,'وَمَدَدِهِمْ','وَمَدَدِهِمْ',0,0,0.8,'و000',9),(122534,'وَمَدَدِهِمْ وَاَنْصارِهِمْ','وَمَدَدِهِمْ وَاَنْصارِهِمْ',0,1,1.9,'و000',9),(122535,'وَمَدَدِهِمْ وَاَنْصارِهِمْ عَلَى','وَمَدَدِهِمْ وَاَنْصارِهِمْ عَلَى',0,1,2,'و000',9),(122536,'وَمَرْفُوعِ','وَمَرْفُوعِ',0,0,0.7333,'و000',9),(122537,'وَمَرْفُوعِ الْعَمَلِ','وَمَرْفُوعِ الْعَمَلِ',0,1,1.7,'و000',9),(122538,'وَمَرْفُوعِ الْعَمَلِ وَمُسْتَجابِ','وَمَرْفُوعِ الْعَمَلِ وَمُسْتَجابِ',0,1,2,'و000',9),(122539,'وَمَسْأَلَتِكَ','وَمَسْأَلَتِكَ',0,0,0.9333,'و000',9),(122540,'وَمَسْأَلَتِكَ فَاسْمَعْ','وَمَسْأَلَتِكَ فَاسْمَعْ',0,1,1.8,'و000',9),(122541,'وَمَسْأَلَتِكَ فَاسْمَعْ يا','وَمَسْأَلَتِكَ فَاسْمَعْ يا',0,1,1.9,'و000',9),(122542,'وَمَعَ','وَمَعَ',0,0,0.4,'و000',9),(122543,'وَمَعَ الشَّياطينِ','وَمَعَ الشَّياطينِ',0,1,1.6,'و000',9),(122544,'وَمَعَ الشَّياطينِ فَلا','وَمَعَ الشَّياطينِ فَلا',0,1,1.7667,'و000',9),(122545,'وَمَعَ كُلِّ','وَمَعَ كُلِّ',0,1,1.4,'و000',9),(122546,'وَمَعَ كُلِّ شَرَفٍ','وَمَعَ كُلِّ شَرَفٍ',0,1,1.6333,'و000',9),(122547,'وَمَعَ كُلِّ فَضيلَةٍ','وَمَعَ كُلِّ فَضيلَةٍ',0,1,1.7,'و000',9),(122548,'وَمَعَ كُلِّ وَسيلَةٍ','وَمَعَ كُلِّ وَسيلَةٍ',0,1,1.7,'و000',9),(122549,'وَمَعْرُوفِكَ','وَمَعْرُوفِكَ',0,0,0.8667,'و000',9),(122550,'وَمَعْرُوفِكَ فَاِنَّكَ','وَمَعْرُوفِكَ فَاِنَّكَ',0,1,1.7667,'و000',9),(122551,'وَمَعْرُوفِكَ فَاِنَّكَ ثِقَتي','وَمَعْرُوفِكَ فَاِنَّكَ ثِقَتي',0,1,2,'و000',9),(122552,'وَمَغْفِرَتُكَ','وَمَغْفِرَتُكَ',0,0,0.9333,'و000',9),(122553,'وَمَغْفِرَتُكَ وَرِضْوانُكَ','وَمَغْفِرَتُكَ وَرِضْوانُكَ',0,1,1.9,'و000',9),(122554,'وَمَغْفِرَتُكَ وَرِضْوانُكَ عَلَيْهِ','وَمَغْفِرَتُكَ وَرِضْوانُكَ عَلَيْهِ',0,1,2,'و000',9),(122555,'وَمَقْبُولِ','وَمَقْبُولِ',0,0,0.7333,'و000',9),(122556,'وَمَقْبُولِ السَّعْي','وَمَقْبُولِ السَّعْي',0,1,1.6667,'و000',9),(122557,'وَمَقْبُولِ السَّعْي وَمَرْفُوعِ','وَمَقْبُولِ السَّعْي وَمَرْفُوعِ',0,1,2,'و000',9),(122558,'وَمَكْرِهِ','وَمَكْرِهِ',0,0,0.6667,'و000',9),(122559,'وَمَكْرِهِ وَحبائِلِهِ','وَمَكْرِهِ وَحبائِلِهِ',0,1,1.7333,'و000',9),(122560,'وَمَكْرِهِ وَحبائِلِهِ وَخُدَعِهِ','وَمَكْرِهِ وَحبائِلِهِ وَخُدَعِهِ',0,1,2,'و000',9),(122561,'وَمَلائِكَتَةُ','وَمَلائِكَتَةُ',0,0,0.9333,'و000',9),(122562,'وَمَلائِكَتَةُ يُصَلُّونَ','وَمَلائِكَتَةُ يُصَلُّونَ',0,1,1.8333,'و000',9),(122563,'وَمَلائِكَتَةُ يُصَلُّونَ عَلَى','وَمَلائِكَتَةُ يُصَلُّونَ عَلَى',0,1,2,'و000',9),(122564,'وَمَلَكِ','وَمَلَكِ',0,0,0.5333,'و000',9),(122565,'وَمَلَكِ الْمَوْتِ','وَمَلَكِ الْمَوْتِ',0,1,1.6,'و000',9),(122566,'وَمَلَكِ الْمَوْتِ وَعَلى','وَمَلَكِ الْمَوْتِ وَعَلى',0,1,1.8333,'و000',9),(122567,'وَمَمْلُوكِنا','وَمَمْلُوكِنا',0,0,0.8667,'و000',9),(122568,'وَمَمْلُوكِنا كَذَبَ','وَمَمْلُوكِنا كَذَبَ',0,1,1.6667,'و000',9),(122569,'وَمَمْلُوكِنا كَذَبَ الْعادِلُونَ','وَمَمْلُوكِنا كَذَبَ الْعادِلُونَ',0,1,2,'و000',9),(122570,'وَمَناهِلَ','وَمَناهِلَ',0,0,0.6667,'و000',9),(122571,'وَمَناهِلَ الرَّجاءِ','وَمَناهِلَ الرَّجاءِ',0,1,1.6667,'و000',9),(122572,'وَمَناهِلَ الرَّجاءِ اِلَيْكَ','وَمَناهِلَ الرَّجاءِ اِلَيْكَ',0,1,1.9667,'و000',9),(122573,'وَمَنَعْتَني','وَمَنَعْتَني',0,0,0.8,'و000',9),(122574,'وَمَنَعْتَني سَيْبَكَ','وَمَنَعْتَني سَيْبَكَ',0,1,1.7,'و000',9),(122575,'وَمَنَعْتَني سَيْبَكَ مِنْ','وَمَنَعْتَني سَيْبَكَ مِنْ',0,1,1.8667,'و000',9),(122576,'وَمَنْ','وَمَنْ',0,0,0.4,'و000',9),(122577,'وَمَنْ جَهَرَ','وَمَنْ جَهَرَ',0,1,1.4333,'و000',9),(122578,'وَمَنْ جَهَرَ بِهِ','وَمَنْ جَهَرَ بِهِ',0,1,1.6,'و000',9),(122579,'وَمَنْ طَلَبَ','وَمَنْ طَلَبَ',0,1,1.4333,'و000',9),(122580,'وَمَنْ طَلَبَ حاجَةً','وَمَنْ طَلَبَ حاجَةً',0,1,1.6667,'و000',9),(122581,'وَمَنْ كانَ','وَمَنْ كانَ',0,1,1.3667,'و000',9),(122582,'وَمَنْ كانَ مِنّي','وَمَنْ كانَ مِنّي',0,1,1.5667,'و000',9),(122583,'وَمَنْ يَرْحَمُني','وَمَنْ يَرْحَمُني',0,1,1.5667,'و000',9),(122584,'وَمَنْ يَرْحَمُني اِنْ','وَمَنْ يَرْحَمُني اِنْ',0,1,1.7333,'و000',9),(122585,'وَمَنْ يَسْبَحُ','وَمَنْ يَسْبَحُ',0,1,1.5,'و000',9),(122586,'وَمَنْ يَسْبَحُ في','وَمَنْ يَسْبَحُ في',0,1,1.6,'و000',9),(122587,'وَمَنْدُوحَةً','وَمَنْدُوحَةً',0,0,0.8667,'و000',9),(122588,'وَمَنْدُوحَةً عَمّا','وَمَنْدُوحَةً عَمّا',0,1,1.6333,'و000',9),(122589,'وَمَنْدُوحَةً عَمّا في','وَمَنْدُوحَةً عَمّا في',0,1,1.7333,'و000',9),(122590,'وَمَيِّتِنا','وَمَيِّتِنا',0,0,0.7333,'و000',9),(122591,'وَمَيِّتِنا وَشاهِدِنا','وَمَيِّتِنا وَشاهِدِنا',0,1,1.7333,'و000',9),(122592,'وَمَيِّتِنا وَشاهِدِنا وَغائِبِنا','وَمَيِّتِنا وَشاهِدِنا وَغائِبِنا',0,1,2,'و000',9),(122593,'وَمُؤْمِنَةٍ','وَمُؤْمِنَةٍ',0,0,0.8,'و000',9),(122594,'وَمُؤْمِنَةٍ بَأسَ','وَمُؤْمِنَةٍ بَأسَ',0,1,1.6,'و000',9),(122595,'وَمُؤْمِنَةٍ بَأسَ كُلِّ','وَمُؤْمِنَةٍ بَأسَ كُلِّ',0,1,1.8,'و000',9),(122596,'وَمُبَلِّغِ','وَمُبَلِّغِ',0,0,0.7333,'و000',9),(122597,'وَمُبَلِّغِ رِسالاتِكَ','وَمُبَلِّغِ رِسالاتِكَ',0,1,1.7333,'و000',9),(122598,'وَمُبَلِّغِ رِسالاتِكَ اَفْضَلَ','وَمُبَلِّغِ رِسالاتِكَ اَفْضَلَ',0,1,2,'و000',9),(122599,'وَمُحَمَّدِ','وَمُحَمَّدِ',0,0,0.7333,'و000',9),(122600,'وَمُحَمَّدِ ابْنِ','وَمُحَمَّدِ ابْنِ',0,1,1.5667,'و000',9),(122601,'وَمُحَمَّدِ ابْنِ عَلِيٍّ','وَمُحَمَّدِ ابْنِ عَلِيٍّ',0,1,1.8333,'و000',9),(122602,'وَمُحَمَّدِ بْنِ','وَمُحَمَّدِ بْنِ',0,1,1.5333,'و000',9),(122603,'وَمُحَمَّدِ بْنِ عَلِيٍّ','وَمُحَمَّدِ بْنِ عَلِيٍّ',0,1,1.8,'و000',9),(122604,'وَمُسْتَجابِ','وَمُسْتَجابِ',0,0,0.8,'و000',9),(122605,'وَمُسْتَجابِ الدَّعْوَةِ','وَمُسْتَجابِ الدَّعْوَةِ',0,1,1.8,'و000',9),(122606,'وَمُسْتَجابِ الدَّعْوَةِ وَلا','وَمُسْتَجابِ الدَّعْوَةِ وَلا',0,1,1.9667,'و000',9),(122607,'وَمُعيداً','وَمُعيداً',0,0,0.6,'و000',9),(122608,'وَمُعيداً تَقَدَّسَتْ','وَمُعيداً تَقَدَّسَتْ',0,1,1.7,'و000',9),(122609,'وَمُعيداً تَقَدَّسَتْ اَسْماؤكَ','وَمُعيداً تَقَدَّسَتْ اَسْماؤكَ',0,1,2,'و000',9),(122610,'وَمُعَوَّلي','وَمُعَوَّلي',0,0,0.7333,'و000',9),(122611,'وَمُعَوَّلي وَرَجائي','وَمُعَوَّلي وَرَجائي',0,1,1.6667,'و000',9),(122612,'وَمُعَوَّلي وَرَجائي وَتَوَكُّلي','وَمُعَوَّلي وَرَجائي وَتَوَكُّلي',0,1,2,'و000',9),(122613,'وَمُعْتَمَدي','وَمُعْتَمَدي',0,0,0.8,'و000',9),(122614,'وَمُعْتَمَدي وَرَجائي','وَمُعْتَمَدي وَرَجائي',0,1,1.7,'و000',9),(122615,'وَمُعْتَمَدي وَرَجائي وَتَوَكُّلي','وَمُعْتَمَدي وَرَجائي وَتَوَكُّلي',0,1,2,'و000',9),(122616,'وَمُفَضِّلُ','وَمُفَضِّلُ',0,0,0.7333,'و000',9),(122617,'وَمُنْتَهى كُلِّ رَغْبَة','وَمُنْتَهى كُلِّ رَغْبَة',0,1,1.8,'و000',9),(122618,'وَمُوسَى','وَمُوسَى',0,0,0.5333,'و000',9),(122619,'وَمُوسَى بْنِ','وَمُوسَى بْنِ',0,1,1.4333,'و000',9),(122620,'وَمُوسَى بْنِ جَعْفَرٍ','وَمُوسَى بْنِ جَعْفَرٍ',0,1,1.7333,'و000',9),(122621,'وَمِنَ','وَمِنَ',0,0,0.4,'و000',9),(122622,'وَمِنَ الزَّقُّومِ','وَمِنَ الزَّقُّومِ',0,1,1.6,'و000',9),(122623,'وَمِنَ الزَّقُّومِ وَالضَّريعِ','وَمِنَ الزَّقُّومِ وَالضَّريعِ',0,1,2,'و000',9),(122624,'وَمِنَ الْحُورِ','وَمِنَ الْحُورِ',0,1,1.5,'و000',9),(122625,'وَمِنَ الْحُورِ الْعينِ','وَمِنَ الْحُورِ الْعينِ',0,1,1.7667,'و000',9),(122626,'وَمِنَ الْوِلْدانِ','وَمِنَ الْوِلْدانِ',0,1,1.6,'و000',9),(122627,'وَمِنَ الْوِلْدانِ الُْمخَلَّدينَ','وَمِنَ الْوِلْدانِ الُْمخَلَّدينَ',0,1,2,'و000',9),(122628,'وَمِنْ اَيْدي','وَمِنْ اَيْدي',0,1,1.4333,'و000',9),(122629,'وَمِنْ اَيْدي الْخُصَماءِ','وَمِنْ اَيْدي الْخُصَماءِ',0,1,1.8333,'و000',9),(122630,'وَمِنْ اَيْنَ','وَمِنْ اَيْنَ',0,1,1.4333,'و000',9),(122631,'وَمِنْ اَيْنَ لِيَ','وَمِنْ اَيْنَ لِيَ',0,1,1.6,'و000',9),(122632,'وَمِنْ ثِمارِ','وَمِنْ ثِمارِ',0,1,1.4333,'و000',9),(122633,'وَمِنْ ثِمارِ الْجَنَّةِ','وَمِنْ ثِمارِ الْجَنَّةِ',0,1,1.8,'و000',9),(122634,'وَمِنْ ثِيابِ','وَمِنْ ثِيابِ',0,1,1.4333,'و000',9),(122635,'وَمِنْ ثِيابِ النّارِ','وَمِنْ ثِيابِ النّارِ',0,1,1.7,'و000',9),(122636,'وَمِنْ حَيْثُ','وَمِنْ حَيْثُ',0,1,1.4333,'و000',9),(122637,'وَمِنْ حَيْثُ لا','وَمِنْ حَيْثُ لا',0,1,1.5333,'و000',9),(122638,'وَمِنْ خَلْفِهِ','وَمِنْ خَلْفِهِ',0,1,1.5,'و000',9),(122639,'وَمِنْ خَلْفِهِ يَحْفَظُونَهُ','وَمِنْ خَلْفِهِ يَحْفَظُونَهُ',0,1,1.9667,'و000',9),(122640,'وَمِنْ عُقُوباتِ','وَمِنْ عُقُوباتِ',0,1,1.5333,'و000',9),(122641,'وَمِنْ عُقُوباتِ الْمَعاصي','وَمِنْ عُقُوباتِ الْمَعاصي',0,1,1.8667,'و000',9),(122642,'وَمِنْ كُلِّ','وَمِنْ كُلِّ',0,1,1.4,'و000',9),(122643,'وَمِنْ كُلِّ سُوء','وَمِنْ كُلِّ سُوء',0,1,1.5667,'و000',9),(122644,'وَمِنْكَ','وَمِنْكَ',0,0,0.5333,'و000',9),(122645,'وَمِنْكَ اَطْلُبُ','وَمِنْكَ اَطْلُبُ',0,1,1.5667,'و000',9),(122646,'وَمِنْكَ اَطْلُبُ حاجَتي','وَمِنْكَ اَطْلُبُ حاجَتي',0,1,1.8,'و000',9),(122647,'وَمْسكَنَتي','وَمْسكَنَتي',0,0,0.7333,'و000',9),(122648,'وَمْسكَنَتي وَتَعْويذي','وَمْسكَنَتي وَتَعْويذي',0,1,1.7333,'و000',9),(122649,'وَمْسكَنَتي وَتَعْويذي وَتَلْويِذي','وَمْسكَنَتي وَتَعْويذي وَتَلْويِذي',0,1,2,'و000',9),(122650,'وَناجَيْتُكَ','وَناجَيْتُكَ',0,0,0.8,'و000',9),(122651,'وَناجَيْتُكَ اَلْقَيْتَ','وَناجَيْتُكَ اَلْقَيْتَ',0,1,1.7667,'و000',9),(122652,'وَناجَيْتُكَ اَلْقَيْتَ عَلَيَّ','وَناجَيْتُكَ اَلْقَيْتَ عَلَيَّ',0,1,2,'و000',9),(122653,'وَناصِرُ','وَناصِرُ',0,0,0.5333,'و000',9),(122654,'وَناصِرُ مُحَمَّدٍ','وَناصِرُ مُحَمَّدٍ',0,1,1.6,'و000',9),(122655,'وَناصِرُ مُحَمَّدٍ وَمُفَضِّلُ','وَناصِرُ مُحَمَّدٍ وَمُفَضِّلُ',0,1,2,'و000',9),(122656,'وَنَبِيِّكَ','وَنَبِيِّكَ',0,0,0.7333,'و000',9),(122657,'وَنَبِيِّكَ بِالصِّدْقِ','وَنَبِيِّكَ بِالصِّدْقِ',0,1,1.7667,'و000',9),(122658,'وَنَبِيِّكَ بِالصِّدْقِ وَحَبيبِكَ','وَنَبِيِّكَ بِالصِّدْقِ وَحَبيبِكَ',0,1,2,'و000',9),(122659,'وَنَتُوبُ','وَنَتُوبُ',0,0,0.6,'و000',9),(122660,'وَنَتُوبُ اِلَيْكَ','وَنَتُوبُ اِلَيْكَ',0,1,1.6,'و000',9),(122661,'وَنَتُوبُ اِلَيْكَ تَتَحَبَّبُ','وَنَتُوبُ اِلَيْكَ تَتَحَبَّبُ',0,1,2,'و000',9),(122662,'وَنَجيبِكَ','وَنَجيبِكَ',0,0,0.6667,'و000',9),(122663,'وَنَجيبِكَ مِنْ','وَنَجيبِكَ مِنْ',0,1,1.5,'و000',9),(122664,'وَنَجيبِكَ مِنْ عِبادِكَ','وَنَجيبِكَ مِنْ عِبادِكَ',0,1,1.8,'و000',9),(122665,'وَنَجِيِّكَ','وَنَجِيِّكَ',0,0,0.7333,'و000',9),(122666,'وَنَجِيِّكَ دُونَ','وَنَجِيِّكَ دُونَ',0,1,1.5667,'و000',9),(122667,'وَنَجِيِّكَ دُونَ خَلْقِكَ','وَنَجِيِّكَ دُونَ خَلْقِكَ',0,1,1.8667,'و000',9),(122668,'وَنَحْنُ','وَنَحْنُ',0,0,0.5333,'و000',9),(122669,'وَنَحْنُ الْمُسِيئونَ','وَنَحْنُ الْمُسِيئونَ',0,1,1.7,'و000',9),(122670,'وَنَحْنُ الْمُسِيئونَ فَتَجاوَزْ','وَنَحْنُ الْمُسِيئونَ فَتَجاوَزْ',0,1,2,'و000',9),(122671,'وَنَحْنُ اَرِقّاؤكَ','وَنَحْنُ اَرِقّاؤكَ',0,1,1.6333,'و000',9),(122672,'وَنَحْنُ اَرِقّاؤكَ فَاَعْتِقْ','وَنَحْنُ اَرِقّاؤكَ فَاَعْتِقْ',0,1,2,'و000',9),(122673,'وَنَحْنُ اِلَيْكَ','وَنَحْنُ اِلَيْكَ',0,1,1.5667,'و000',9),(122674,'وَنَحْنُ اِلَيْكَ راغِبُونَ','وَنَحْنُ اِلَيْكَ راغِبُونَ',0,1,1.9,'و000',9),(122675,'وَنَحْنُ نَرْجُو','وَنَحْنُ نَرْجُو',0,1,1.5333,'و000',9),(122676,'وَنَحْنُ نَرْجُو اَنْ','وَنَحْنُ نَرْجُو اَنْ',0,1,1.7,'و000',9),(122677,'وَنَصْرٍ','وَنَصْرٍ',0,0,0.5333,'و000',9),(122678,'وَنَصْرٍ تُعِزُّهُ','وَنَصْرٍ تُعِزُّهُ',0,1,1.6,'و000',9),(122679,'وَنَصْرٍ تُعِزُّهُ وَسُلْطانِ','وَنَصْرٍ تُعِزُّهُ وَسُلْطانِ',0,1,1.9667,'و000',9),(122680,'وَنَظَرْتَ','وَنَظَرْتَ',0,0,0.6667,'و000',9),(122681,'وَنَظَرْتَ اِلَيَّ','وَنَظَرْتَ اِلَيَّ',0,1,1.6,'و000',9),(122682,'وَنَظَرْتَ اِلَيَّ نَظْرَةً','وَنَظَرْتَ اِلَيَّ نَظْرَةً',0,1,1.9,'و000',9),(122683,'وَنَفِّسْ','وَنَفِّسْ',0,0,0.6,'و000',9),(122684,'وَنَفِّسْ عَنّي','وَنَفِّسْ عَنّي',0,1,1.5,'و000',9),(122685,'وَنَفِّسْ عَنّي ما','وَنَفِّسْ عَنّي ما',0,1,1.6,'و000',9),(122686,'وَنَكير','وَنَكير',0,0,0.4667,'و000',9),(122687,'وَنَكير اِيّايَ','وَنَكير اِيّايَ',0,1,1.5,'و000',9),(122688,'وَنَكير اِيّايَ اَبْكي','وَنَكير اِيّايَ اَبْكي',0,1,1.7333,'و000',9),(122689,'وَنَهَيْتَ','وَنَهَيْتَ',0,0,0.6667,'و000',9),(122690,'وَنَهَيْتَ عَنْهُ','وَنَهَيْتَ عَنْهُ',0,1,1.5667,'و000',9),(122691,'وَنَهَيْتَ عَنْهُ وَاجْعَلْ','وَنَهَيْتَ عَنْهُ وَاجْعَلْ',0,1,1.9,'و000',9),(122692,'وَنَهْيِكَ','وَنَهْيِكَ',0,0,0.6667,'و000',9),(122693,'وَنَهْيِكَ اِيّايَ','وَنَهْيِكَ اِيّايَ',0,1,1.6,'و000',9),(122694,'وَنَهْيِكَ اِيّايَ عَنِ','وَنَهْيِكَ اِيّايَ عَنِ',0,1,1.7667,'و000',9),(122695,'وَنَوَّهْتَ','وَنَوَّهْتَ',0,0,0.7333,'و000',9),(122696,'وَنَوَّهْتَ بِاِسْمي','وَنَوَّهْتَ بِاِسْمي',0,1,1.6667,'و000',9),(122697,'وَنَوَّهْتَ بِاِسْمي كَبيراً','وَنَوَّهْتَ بِاِسْمي كَبيراً',0,1,1.9333,'و000',9),(122698,'وَنُعارِضُكَ','وَنُعارِضُكَ',0,0,0.8,'و000',9),(122699,'وَنُعارِضُكَ بِالذُّنُوبِ','وَنُعارِضُكَ بِالذُّنُوبِ',0,1,1.8333,'و000',9),(122700,'وَنُعارِضُكَ بِالذُّنُوبِ خَيْرُكَ','وَنُعارِضُكَ بِالذُّنُوبِ خَيْرُكَ',0,1,2,'و000',9),(122701,'وَنُفْثِهِ','وَنُفْثِهِ',0,0,0.6667,'و000',9),(122702,'وَنُفْثِهِ وَنُفْخِهِ','وَنُفْثِهِ وَنُفْخِهِ',0,1,1.7,'و000',9),(122703,'وَنُفْثِهِ وَنُفْخِهِ وَوَسْوَسَتِهِ','وَنُفْثِهِ وَنُفْخِهِ وَوَسْوَسَتِهِ',0,1,2,'و000',9),(122704,'وَنُفْخِهِ','وَنُفْخِهِ',0,0,0.6667,'و000',9),(122705,'وَنُفْخِهِ وَوَسْوَسَتِهِ','وَنُفْخِهِ وَوَسْوَسَتِهِ',0,1,1.8333,'و000',9),(122706,'وَنُفْخِهِ وَوَسْوَسَتِهِ وَتَثْبيطِهِ','وَنُفْخِهِ وَوَسْوَسَتِهِ وَتَثْبيطِهِ',0,1,2,'و000',9),(122707,'وَنِعَمَكَ','وَنِعَمَكَ',0,0,0.6667,'و000',9),(122708,'وَنِعَمَكَ وَاَنْتَ','وَنِعَمَكَ وَاَنْتَ',0,1,1.6333,'و000',9),(122709,'وَنِعَمَكَ وَاَنْتَ الْجَوادُ','وَنِعَمَكَ وَاَنْتَ الْجَوادُ',0,1,1.9667,'و000',9),(122710,'وَنِعَمِهِ','وَنِعَمِهِ',0,0,0.6667,'و000',9),(122711,'وَنِعَمِهِ وَاَشارَ','وَنِعَمِهِ وَاَشارَ',0,1,1.6333,'و000',9),(122712,'وَنِعَمِهِ وَاَشارَ لي','وَنِعَمِهِ وَاَشارَ لي',0,1,1.7333,'و000',9),(122713,'وَهارُونَ','وَهارُونَ',0,0,0.6,'و000',9),(122714,'وَهارُونَ اَللّـهُمَّ','وَهارُونَ اَللّـهُمَّ',0,1,1.7,'و000',9),(122715,'وَهارُونَ اَللّـهُمَّ صَلّ','وَهارُونَ اَللّـهُمَّ صَلّ',0,1,1.8667,'و000',9),(122716,'وَهذا شَهْرٌ','وَهذا شَهْرٌ',0,1,1.4,'و000',9),(122717,'وَهذا شَهْرٌ فيهِ','وَهذا شَهْرٌ فيهِ',0,1,1.5667,'و000',9),(122718,'وَهذا شَهْرُ','وَهذا شَهْرُ',0,1,1.4,'و000',9),(122719,'وَهذا شَهْرُ الاِنابَةِ','وَهذا شَهْرُ الاِنابَةِ',0,1,1.7667,'و000',9),(122720,'وَهذا شَهْرُ التَّوْبَةِ','وَهذا شَهْرُ التَّوْبَةِ',0,1,1.8,'و000',9),(122721,'وَهذا شَهْرُ الْعِتْقِ','وَهذا شَهْرُ الْعِتْقِ',0,1,1.7333,'و000',9),(122722,'وَهذا شَهْرُ الْقِيامِ','وَهذا شَهْرُ الْقِيامِ',0,1,1.7333,'و000',9),(122723,'وَهذا شَهْرُ الْمَغْفِرَةِ','وَهذا شَهْرُ الْمَغْفِرَةِ',0,1,1.8667,'و000',9),(122724,'وَهذَا','وَهذَا',0,0,0.4,'و000',9),(122725,'وَهذَا شَهْرٌ','وَهذَا شَهْرٌ',0,1,1.4333,'و000',9),(122726,'وَهذَا شَهْرٌ عَظَّمْتَهُ','وَهذَا شَهْرٌ عَظَّمْتَهُ',0,1,1.8333,'و000',9),(122727,'وَهَبْ لي رَحْمَةً','وَهَبْ لي رَحْمَةً',0,1,1.6,'و000',9),(122728,'وَهَبْ لَنا','وَهَبْ لَنا',0,1,1.3667,'و000',15),(122729,'وَهَبْ لَنا مِنْ','وَهَبْ لَنا مِنْ',0,1,1.5333,'و000',15),(122730,'وَهَبْ لِيَ','وَهَبْ لِيَ',0,1,1.3667,'و000',9),(122731,'وَهَمْزِهِ','وَهَمْزِهِ',0,0,0.6667,'و000',9),(122732,'وَهَمْزِهِ وَلَمْزِهِ','وَهَمْزِهِ وَلَمْزِهِ',0,1,1.7,'و000',9),(122733,'وَهَمْزِهِ وَلَمْزِهِ وَنُفْثِهِ','وَهَمْزِهِ وَلَمْزِهِ وَنُفْثِهِ',0,1,2,'و000',9),(122734,'وَهَوانِكَ','وَهَوانِكَ',0,0,0.6667,'و000',9),(122735,'وَهَوانِكَ فَلا','وَهَوانِكَ فَلا',0,1,1.5,'و000',9),(122736,'وَهَوانِكَ فَلا تَبْتَلِنا','وَهَوانِكَ فَلا تَبْتَلِنا',0,1,1.8667,'و000',9),(122737,'وَهُمُوم','وَهُمُوم',0,0,0.5333,'و000',9),(122738,'وَهُمُوم قَدْ','وَهُمُوم قَدْ',0,1,1.4333,'و000',9),(122739,'وَهُمُوم قَدْ كَشَفْتَها','وَهُمُوم قَدْ كَشَفْتَها',0,1,1.8,'و000',9),(122740,'وَهُوَ الشَّهْرُ','وَهُوَ الشَّهْرُ',0,1,1.5333,'و000',9),(122741,'وَهُوَ الشَّهْرُ الَّذي','وَهُوَ الشَّهْرُ الَّذي',0,1,1.7667,'و000',9),(122742,'وَهُوَ الْعَزيزُ','وَهُوَ الْعَزيزُ',0,1,1.5333,'و000',9),(122743,'وَهُوَ الْعَزيزُ الْحَكيمُ','وَهُوَ الْعَزيزُ الْحَكيمُ',0,1,1.8667,'و000',9),(122744,'وَهُوَ الْعَلِيُّ','وَهُوَ الْعَلِيُّ',0,1,1.5667,'و000',9),(122745,'وَهُوَ الْعَلِيُّ الْعَظيمُ','وَهُوَ الْعَلِيُّ الْعَظيمُ',0,1,1.9,'و000',9),(122746,'وَهُوَ حَيٌّ','وَهُوَ حَيٌّ',0,1,1.4,'و000',9),(122747,'وَهُوَ حَيٌّ لا','وَهُوَ حَيٌّ لا',0,1,1.5,'و000',9),(122748,'وَهُوَ شَهْرُ','وَهُوَ شَهْرُ',0,1,1.4333,'و000',9),(122749,'وَهُوَ شَهْرُ رَمَضَانَ','وَهُوَ شَهْرُ رَمَضَانَ',0,1,1.7667,'و000',9),(122750,'وَهُوَ عَلَيْكَ','وَهُوَ عَلَيْكَ',0,1,1.5,'و000',9),(122751,'وَهُوَ عَلَيْكَ سَهْلٌ','وَهُوَ عَلَيْكَ سَهْلٌ',0,1,1.7333,'و000',9),(122752,'وَهُوَ عِنْدي','وَهُوَ عِنْدي',0,1,1.4333,'و000',9),(122753,'وَهُوَ عِنْدي كَثيرٌ','وَهُوَ عِنْدي كَثيرٌ',0,1,1.6667,'و000',9),(122754,'وَهُوَ غَنِيٌّ','وَهُوَ غَنِيٌّ',0,1,1.4667,'و000',9),(122755,'وَهُوَ غَنِيٌّ عَنّي','وَهُوَ غَنِيٌّ عَنّي',0,1,1.6667,'و000',9),(122756,'وَهُوَ قادِرٌ','وَهُوَ قادِرٌ',0,1,1.4333,'و000',9),(122757,'وَهُوَ قادِرٌ عَلى','وَهُوَ قادِرٌ عَلى',0,1,1.6,'و000',9),(122758,'وَهُوَ كَما','وَهُوَ كَما',0,1,1.3667,'و000',9),(122759,'وَهُوَ كَما قالَ','وَهُوَ كَما قالَ',0,1,1.5333,'و000',9),(122760,'وَهُوَ يُدْرِكُ','وَهُوَ يُدْرِكُ',0,1,1.5,'و000',9),(122761,'وَهُوَ يُدْرِكُ الاَبْصارَ','وَهُوَ يُدْرِكُ الاَبْصارَ',0,1,1.8667,'و000',9),(122762,'وَهّابَ','وَهّابَ',0,0,0.4667,'و000',9),(122763,'وَهّابَ الْجَنَّةِ','وَهّابَ الْجَنَّةِ',0,1,1.6,'و000',9),(122764,'وَهّابَ الْجَنَّةِ يا','وَهّابَ الْجَنَّةِ يا',0,1,1.7,'و000',9),(122765,'وَهّابَ الْمَغْفِرَةِ','وَهّابَ الْمَغْفِرَةِ',0,1,1.7,'و000',9),(122766,'وَهّابَ الْمَغْفِرَةِ وَلا','وَهّابَ الْمَغْفِرَةِ وَلا',0,1,1.8667,'و000',9),(122767,'وَوالِ','وَوالِ',0,0,0.4,'و000',9),(122768,'وَوالِ مَنْ','وَوالِ مَنْ',0,1,1.3667,'و000',9),(122769,'وَوالِ مَنْ والاها','وَوالِ مَنْ والاها',0,1,1.6,'و000',9),(122770,'وَوالِ مَنْ والاهُ','وَوالِ مَنْ والاهُ',0,1,1.6,'و000',9),(122771,'وَوالِ مَنْ والاهُما','وَوالِ مَنْ والاهُما',0,1,1.6667,'و000',9),(122772,'وَوالِديَّ','وَوالِديَّ',0,0,0.6667,'و000',9),(122773,'وَوالِديَّ وَوَلَدي','وَوالِديَّ وَوَلَدي',0,1,1.6333,'و000',9),(122774,'وَوالِديَّ وَوَلَدي وَاَهْلِ','وَوالِديَّ وَوَلَدي وَاَهْلِ',0,1,1.9333,'و000',9),(122775,'وَوَحْدَتي','وَوَحْدَتي',0,0,0.6667,'و000',9),(122776,'وَوَحْدَتي وَوَحْشَتي','وَوَحْدَتي وَوَحْشَتي',0,1,1.7,'و000',9),(122777,'وَوَحْدَتي وَوَحْشَتي في','وَوَحْدَتي وَوَحْشَتي في',0,1,1.8,'و000',9),(122778,'وَوَحْشَتي','وَوَحْشَتي',0,0,0.6667,'و000',9),(122779,'وَوَحْشَتي في','وَوَحْشَتي في',0,1,1.4333,'و000',9),(122780,'وَوَحْشَتي في قَبْري','وَوَحْشَتي في قَبْري',0,1,1.6667,'و000',9),(122781,'وَوَرَعاً','وَوَرَعاً',0,0,0.6,'و000',9),(122782,'وَوَرَعاً يَحْجُزُني','وَوَرَعاً يَحْجُزُني',0,1,1.6667,'و000',9),(122783,'وَوَرَعاً يَحْجُزُني عَنْ','وَوَرَعاً يَحْجُزُني عَنْ',0,1,1.8333,'و000',9),(122784,'وَوَسْوَسَتِهِ','وَوَسْوَسَتِهِ',0,0,0.9333,'و000',9),(122785,'وَوَسْوَسَتِهِ وَتَثْبيطِهِ','وَوَسْوَسَتِهِ وَتَثْبيطِهِ',0,1,1.9,'و000',9),(122786,'وَوَسْوَسَتِهِ وَتَثْبيطِهِ وَبَطْشِه','وَوَسْوَسَتِهِ وَتَثْبيطِهِ وَبَطْشِه',0,1,2,'و000',9),(122787,'وَوَصِيِّ','وَوَصِيِّ',0,0,0.6,'و000',9),(122788,'وَوَصِيِّ رَسُولِ','وَوَصِيِّ رَسُولِ',0,1,1.5667,'و000',9),(122789,'وَوَصِيِّ رَسُولِ رَبِّ','وَوَصِيِّ رَسُولِ رَبِّ',0,1,1.7667,'و000',9),(122790,'وَوَعْدُكَ','وَوَعْدُكَ',0,0,0.6667,'و000',9),(122791,'وَوَعْدُكَ صِدْقٌ','وَوَعْدُكَ صِدْقٌ',0,1,1.5667,'و000',9),(122792,'وَوَعْدُكَ صِدْقٌ وَاسْأَلُوا','وَوَعْدُكَ صِدْقٌ وَاسْأَلُوا',0,1,1.9667,'و000',9),(122793,'وَوَعْدِكَ','وَوَعْدِكَ',0,0,0.6667,'و000',9),(122794,'وَوَعْدِكَ بِرَحْمَتِكَ','وَوَعْدِكَ بِرَحْمَتِكَ',0,1,1.7667,'و000',9),(122795,'وَوَعْدِكَ بِرَحْمَتِكَ يا','وَوَعْدِكَ بِرَحْمَتِكَ يا',0,1,1.8667,'و000',9),(122796,'وَوَفِّقْني','وَوَفِّقْني',0,0,0.7333,'و000',13),(122797,'وَوَفِّقْني فيهِ','وَوَفِّقْني فيهِ',0,1,1.5333,'و000',13),(122798,'وَوَفِّقْني فيهِ لِطاعَتِكَ','وَوَفِّقْني فيهِ لِطاعَتِكَ',0,1,1.9,'و000',9),(122799,'وَوَفِّقْني فيهِ لِلَيْلَةِ','وَوَفِّقْني فيهِ لِلَيْلَةِ',0,1,1.9,'و000',9),(122800,'وَوَليِّكَ','وَوَليِّكَ',0,0,0.6667,'و000',9),(122801,'وَوَليِّكَ وَاَخي','وَوَليِّكَ وَاَخي',0,1,1.5667,'و000',9),(122802,'وَوَليِّكَ وَاَخي رَسُولِكَ','وَوَليِّكَ وَاَخي رَسُولِكَ',0,1,1.9,'و000',9),(122803,'وَوَلَدي','وَوَلَدي',0,0,0.5333,'و000',9),(122804,'وَوَلَدي وَاَهْلِ','وَوَلَدي وَاَهْلِ',0,1,1.5667,'و000',9),(122805,'وَوَلَدي وَاَهْلِ حُزانَتي','وَوَلَدي وَاَهْلِ حُزانَتي',0,1,1.8667,'و000',9),(122806,'وَوَلَدي وَقرابَتي','وَوَلَدي وَقرابَتي',0,1,1.6,'و000',9),(122807,'وَوَلَدي وَقرابَتي وَاَهْلِ','وَوَلَدي وَقرابَتي وَاَهْلِ',0,1,1.9,'و000',9),(122808,'وَوُجوُهٌ','وَوُجوُهٌ',0,0,0.6,'و000',9),(122809,'وَوُجوُهٌ يَوْمَئِذٍ','وَوُجوُهٌ يَوْمَئِذٍ',0,1,1.6667,'و000',9),(122810,'وَوُجوُهٌ يَوْمَئِذٍ عَلَيْها','وَوُجوُهٌ يَوْمَئِذٍ عَلَيْها',0,1,1.9667,'و000',9),(122811,'وَوِتْرِهِمْ','وَوِتْرِهِمْ',0,0,0.8,'و000',9),(122812,'وَوِتْرِهِمْ وَدِمائِهِمْ','وَوِتْرِهِمْ وَدِمائِهِمْ',0,1,1.8333,'و000',9),(122813,'وَوِتْرِهِمْ وَدِمائِهِمْ وَكُفَّ','وَوِتْرِهِمْ وَدِمائِهِمْ وَكُفَّ',0,1,2,'و000',9),(122814,'وَيا بارِئَ','وَيا بارِئَ',0,1,1.3667,'و000',9),(122815,'وَيا بارِئَ النُّفُوسِ','وَيا بارِئَ النُّفُوسِ',0,1,1.7333,'و000',9),(122816,'وَيا جامِعَ','وَيا جامِعَ',0,1,1.3667,'و000',9),(122817,'وَيا جامِعَ كُلِّ','وَيا جامِعَ كُلِّ',0,1,1.5667,'و000',9),(122818,'وَيا ذَا','وَيا ذَا',0,1,1.2667,'و000',9),(122819,'وَيا ذَا الَّذي','وَيا ذَا الَّذي',0,1,1.5,'و000',9),(122820,'وَيا رَبَّ','وَيا رَبَّ',0,1,1.3333,'و000',9),(122821,'وَيا رَبَّ الْمُسْتَضْعَفينَ','وَيا رَبَّ الْمُسْتَضْعَفينَ',0,1,1.9333,'و000',9),(122822,'وَيا صاحِبي','وَيا صاحِبي',0,1,1.3667,'و000',9),(122823,'وَيا صاحِبي في','وَيا صاحِبي في',0,1,1.4667,'و000',9),(122824,'وَيا صَريخَ','وَيا صَريخَ',0,1,1.3667,'و000',9),(122825,'وَيا صَريخَ الْمُسْتَصْرِخينَ','وَيا صَريخَ الْمُسْتَصْرِخينَ',0,1,1.9667,'و000',9),(122826,'وَيا غايَتي','وَيا غايَتي',0,1,1.3667,'و000',9),(122827,'وَيا غايَتي في','وَيا غايَتي في',0,1,1.4667,'و000',9),(122828,'وَيا غَوْثي','وَيا غَوْثي',0,1,1.3667,'و000',9),(122829,'وَيا غَوْثي عِنْدَ','وَيا غَوْثي عِنْدَ',0,1,1.6,'و000',9),(122830,'وَيا غِياثَ','وَيا غِياثَ',0,1,1.3667,'و000',9),(122831,'وَيا غِياثَ الْمُسْتَغيثينَ','وَيا غِياثَ الْمُسْتَغيثينَ',0,1,1.9,'و000',9),(122832,'وَيا فارِجَ','وَيا فارِجَ',0,1,1.3667,'و000',9),(122833,'وَيا فارِجَ هَمِّ','وَيا فارِجَ هَمِّ',0,1,1.5667,'و000',9),(122834,'وَيا قُرَّةَ','وَيا قُرَّةَ',0,1,1.4,'و000',9),(122835,'وَيا قُرَّةَ عَيْنِ','وَيا قُرَّةَ عَيْنِ',0,1,1.6333,'و000',9),(122836,'وَيا كاشِفَ','وَيا كاشِفَ',0,1,1.3667,'و000',9),(122837,'وَيا كاشِفَ الْكَرْبِ','وَيا كاشِفَ الْكَرْبِ',0,1,1.7,'و000',9),(122838,'وَيا كاشِفَ كَرْبِ','وَيا كاشِفَ كَرْبِ',0,1,1.6,'و000',9),(122839,'وَيا مَلْجَاَ','وَيا مَلْجَاَ',0,1,1.4333,'و000',9),(122840,'وَيا مَلْجَاَ الْهارِبينَ','وَيا مَلْجَاَ الْهارِبينَ',0,1,1.8333,'و000',9),(122841,'وَيا مُؤَمَّلي','وَيا مُؤَمَّلي',0,1,1.4667,'و000',9),(122842,'وَيا مُؤَمَّلي وَيا','وَيا مُؤَمَّلي وَيا',0,1,1.6333,'و000',9),(122843,'وَيا مُجيبَ','وَيا مُجيبَ',0,1,1.3667,'و000',9),(122844,'وَيا مُجيبَ دَعْوَةِ','وَيا مُجيبَ دَعْوَةِ',0,1,1.6667,'و000',9),(122845,'وَيا مُنْتَهى','وَيا مُنْتَهى',0,1,1.4333,'و000',9),(122846,'وَيا مُنْتَهى حاجَةِ','وَيا مُنْتَهى حاجَةِ',0,1,1.6667,'و000',9),(122847,'وَيا مُنْتَهى سُؤْلي','وَيا مُنْتَهى سُؤْلي',0,1,1.6667,'و000',9),(122848,'وَيا وَليّي','وَيا وَليّي',0,1,1.3667,'و000',9),(122849,'وَيا وَليّي في','وَيا وَليّي في',0,1,1.4667,'و000',9),(122850,'وَيا وَلِيّي','وَيا وَلِيّي',0,1,1.4,'و000',9),(122851,'وَيا وَلِيّي في','وَيا وَلِيّي في',0,1,1.5,'و000',9),(122852,'وَيَبْتَدِئُ','وَيَبْتَدِئُ',0,0,0.8,'و000',9),(122853,'وَيَبْتَدِئُ بِالْخَيْرِ','وَيَبْتَدِئُ بِالْخَيْرِ',0,1,1.8,'و000',9),(122854,'وَيَبْتَدِئُ بِالْخَيْرِ مَنْ','وَيَبْتَدِئُ بِالْخَيْرِ مَنْ',0,1,1.9667,'و000',9),(122855,'وَيَتُوبُ','وَيَتُوبُ',0,0,0.6,'و000',9),(122856,'وَيَتُوبُ اِلى','وَيَتُوبُ اِلى',0,1,1.4667,'و000',9),(122857,'وَيَتُوبُ اِلى رَبِّهِ','وَيَتُوبُ اِلى رَبِّهِ',0,1,1.7333,'و000',9),(122858,'وَيَحْمِلُني','وَيَحْمِلُني',0,0,0.8,'و000',9),(122859,'وَيَحْمِلُني وَيُجَرِّئُني','وَيَحْمِلُني وَيُجَرِّئُني',0,1,1.8667,'و000',9),(122860,'وَيَحْمِلُني وَيُجَرِّئُني عَلى','وَيَحْمِلُني وَيُجَرِّئُني عَلى',0,1,2,'و000',9),(122861,'وَيَدْعُوني','وَيَدْعُوني',0,0,0.7333,'و000',9),(122862,'وَيَدْعُوني اِلى','وَيَدْعُوني اِلى',0,1,1.5333,'و000',9),(122863,'وَيَدْعُوني اِلى قِلَّةِ','وَيَدْعُوني اِلى قِلَّةِ',0,1,1.8,'و000',9),(122864,'وَيَرْزُقُ','وَيَرْزُقُ',0,0,0.6667,'و000',9),(122865,'وَيَرْزُقُ وَلا','وَيَرْزُقُ وَلا',0,1,1.5,'و000',9),(122866,'وَيَرْزُقُ وَلا يُرْزَقُ','وَيَرْزُقُ وَلا يُرْزَقُ',0,1,1.8,'و000',9),(122867,'وَيَرْفَعُ','وَيَرْفَعُ',0,0,0.6667,'و000',9),(122868,'وَيَرْفَعُ الْمُسْتَضْعَفينَ','وَيَرْفَعُ الْمُسْتَضْعَفينَ',0,1,1.9333,'و000',9),(122869,'وَيَرْفَعُ الْمُسْتَضْعَفينَ وَيَضَعُ','وَيَرْفَعُ الْمُسْتَضْعَفينَ وَيَضَعُ',0,1,2,'و000',9),(122870,'وَيَسِّرْ بِهِ','وَيَسِّرْ بِهِ',0,1,1.4667,'و000',9),(122871,'وَيَسِّرْ بِهِ عُسْرَنا','وَيَسِّرْ بِهِ عُسْرَنا',0,1,1.7667,'و000',9),(122872,'وَيَسْتَخْلِفُ','وَيَسْتَخْلِفُ',0,0,0.9333,'و000',9),(122873,'وَيَسْتَخْلِفُ آخَرينِ','وَيَسْتَخْلِفُ آخَرينِ',0,1,1.7333,'و000',9),(122874,'وَيَسْتَخْلِفُ آخَرينِ وَالْحَمْدُ','وَيَسْتَخْلِفُ آخَرينِ وَالْحَمْدُ',0,1,2,'و000',9),(122875,'وَيَسْتُرُ','وَيَسْتُرُ',0,0,0.6667,'و000',9),(122876,'وَيَسْتُرُ عَلَيَّ','وَيَسْتُرُ عَلَيَّ',0,1,1.6,'و000',9),(122877,'وَيَسْتُرُ عَلَيَّ كُلَّ','وَيَسْتُرُ عَلَيَّ كُلَّ',0,1,1.8,'و000',9),(122878,'وَيَسْقُطُ','وَيَسْقُطُ',0,0,0.6667,'و000',9),(122879,'وَيَسْقُطُ الْوَرَقُ','وَيَسْقُطُ الْوَرَقُ',0,1,1.6667,'و000',9),(122880,'وَيَسْقُطُ الْوَرَقُ بِعِلْمِهِ','وَيَسْقُطُ الْوَرَقُ بِعِلْمِهِ',0,1,2,'و000',9),(122881,'وَيَسْمَعُ','وَيَسْمَعُ',0,0,0.6667,'و000',9),(122882,'وَيَسْمَعُ الاَنينَ','وَيَسْمَعُ الاَنينَ',0,1,1.6333,'و000',9),(122883,'وَيَسْمَعُ الاَنينَ وَالشَّكْوى','وَيَسْمَعُ الاَنينَ وَالشَّكْوى',0,1,2,'و000',9),(122884,'وَيَسْمَعُ السِّرَّ','وَيَسْمَعُ السِّرَّ',0,1,1.6333,'و000',9),(122885,'وَيَسْمَعُ السِّرَّ وَاَخْفى','وَيَسْمَعُ السِّرَّ وَاَخْفى',0,1,1.9333,'و000',9),(122886,'وَيَسْمَعُ ما','وَيَسْمَعُ ما',0,1,1.4333,'و000',9),(122887,'وَيَسْمَعُ ما في','وَيَسْمَعُ ما في',0,1,1.5333,'و000',9),(122888,'وَيَسْمَعُ وَساوِسَ','وَيَسْمَعُ وَساوِسَ',0,1,1.6333,'و000',9),(122889,'وَيَسْمَعُ وَساوِسَ الصُّدُورِ','وَيَسْمَعُ وَساوِسَ الصُّدُورِ',0,1,2,'و000',9),(122890,'وَيَضَعُ','وَيَضَعُ',0,0,0.5333,'و000',9),(122891,'وَيَضَعُ الْمُسْتَكْبِرينَ','وَيَضَعُ الْمُسْتَكْبِرينَ',0,1,1.8667,'و000',9),(122892,'وَيَضَعُ الْمُسْتَكْبِرينَ ويُهْلِكُ','وَيَضَعُ الْمُسْتَكْبِرينَ ويُهْلِكُ',0,1,2,'و000',9),(122893,'وَيَعْتَرِفُ','وَيَعْتَرِفُ',0,0,0.8,'و000',9),(122894,'وَيَعْتَرِفُ بِذَنْبِهِ','وَيَعْتَرِفُ بِذَنْبِهِ',0,1,1.7667,'و000',9),(122895,'وَيَعْتَرِفُ بِذَنْبِهِ وَيَتُوبُ','وَيَعْتَرِفُ بِذَنْبِهِ وَيَتُوبُ',0,1,2,'و000',9),(122896,'وَيَعْفُو','وَيَعْفُو',0,0,0.6,'و000',9),(122897,'وَيَعْفُو عَنِ','وَيَعْفُو عَنِ',0,1,1.4667,'و000',9),(122898,'وَيَعْفُو عَنِ الْكَثيرِ','وَيَعْفُو عَنِ الْكَثيرِ',0,1,1.8,'و000',9),(122899,'وَيَعْقُوبَ','وَيَعْقُوبَ',0,0,0.7333,'و000',9),(122900,'وَيَعْقُوبَ وَربَّ','وَيَعْقُوبَ وَربَّ',0,1,1.6,'و000',9),(122901,'وَيَعْقُوبَ وَربَّ مُوسى','وَيَعْقُوبَ وَربَّ مُوسى',0,1,1.8,'و000',9),(122902,'وَيَعْلَمُ','وَيَعْلَمُ',0,0,0.6667,'و000',9),(122903,'وَيَعْلَمُ خائِنَةَ','وَيَعْلَمُ خائِنَةَ',0,1,1.6333,'و000',9),(122904,'وَيَعْلَمُ خائِنَةَ الاَعْيُنِ','وَيَعْلَمُ خائِنَةَ الاَعْيُنِ',0,1,2,'و000',9),(122905,'وَيَعْلَمُ ما','وَيَعْلَمُ ما',0,1,1.4333,'و000',9),(122906,'وَيَعْلَمُ ما تَنْقُصُ','وَيَعْلَمُ ما تَنْقُصُ',0,1,1.7333,'و000',9),(122907,'وَيَعْلَمُ ما فِي','وَيَعْلَمُ ما فِي',0,1,1.5667,'و000',9),(122908,'وَيَفْنى','وَيَفْنى',0,0,0.5333,'و000',9),(122909,'وَيَفْنى كُلُّ','وَيَفْنى كُلُّ',0,1,1.4667,'و000',9),(122910,'وَيَفْنى كُلُّ شَيءٍ','وَيَفْنى كُلُّ شَيءٍ',0,1,1.6667,'و000',9),(122911,'وَيَقيناً ثُمَّ','وَيَقيناً ثُمَّ',0,1,1.5,'و000',9),(122912,'وَيَقيناً ثُمَّ تَقَبَّلْ','وَيَقيناً ثُمَّ تَقَبَّلْ',0,1,1.8333,'و000',9),(122913,'وَيَقيناً حَتّى','وَيَقيناً حَتّى',0,1,1.5,'و000',9),(122914,'وَيَقيناً حَتّى اَعْلَمَ','وَيَقيناً حَتّى اَعْلَمَ',0,1,1.8,'و000',9),(122915,'وَيَقيني','وَيَقيني',0,0,0.5333,'و000',9),(122916,'وَيَقيني بِمَعْرِفَتِكَ','وَيَقيني بِمَعْرِفَتِكَ',0,1,1.7667,'و000',9),(122917,'وَيَقيني بِمَعْرِفَتِكَ مِنّي','وَيَقيني بِمَعْرِفَتِكَ مِنّي',0,1,1.9667,'و000',9),(122918,'وَيَوْمي','وَيَوْمي',0,0,0.5333,'و000',9),(122919,'وَيَوْمي هذا','وَيَوْمي هذا',0,1,1.4,'و000',9),(122920,'وَيَوْمي هذا وَساعَتي','وَيَوْمي هذا وَساعَتي',0,1,1.7,'و000',9),(122921,'وَيُبْصِرُ','وَيُبْصِرُ',0,0,0.6667,'و000',9),(122922,'وَيُبْصِرُ ما','وَيُبْصِرُ ما',0,1,1.4333,'و000',9),(122923,'وَيُبْصِرُ ما في','وَيُبْصِرُ ما في',0,1,1.5333,'و000',9),(122924,'وَيُجَرِّئُني','وَيُجَرِّئُني',0,0,0.8667,'و000',9),(122925,'وَيُجَرِّئُني عَلى','وَيُجَرِّئُني عَلى',0,1,1.6,'و000',9),(122926,'وَيُجَرِّئُني عَلى مَعْصِيَتِكَ','وَيُجَرِّئُني عَلى مَعْصِيَتِكَ',0,1,2,'و000',9),(122927,'وَيُحْيِي','وَيُحْيِي',0,0,0.6,'و000',9),(122928,'وَيُحْيِي الْمَوْتى','وَيُحْيِي الْمَوْتى',0,1,1.6333,'و000',9),(122929,'وَيُحْيِي الْمَوْتى وَهُوَ','وَيُحْيِي الْمَوْتى وَهُوَ',0,1,1.8667,'و000',9),(122930,'وَيُحْيِي الْمَوْتى وَيَعْلَمُ','وَيُحْيِي الْمَوْتى وَيَعْلَمُ',0,1,2,'و000',9),(122931,'وَيُرْسِلُ','وَيُرْسِلُ',0,0,0.6667,'و000',9),(122932,'وَيُرْسِلُ الرِّياحَ','وَيُرْسِلُ الرِّياحَ',0,1,1.6667,'و000',9),(122933,'وَيُرْسِلُ الرِّياحَ بُشْراً','وَيُرْسِلُ الرِّياحَ بُشْراً',0,1,1.9333,'و000',9),(122934,'وَيُرْسِلُ الصَّواعِقَ','وَيُرْسِلُ الصَّواعِقَ',0,1,1.7333,'و000',9),(122935,'وَيُرْسِلُ الصَّواعِقَ فَيُصيبُ','وَيُرْسِلُ الصَّواعِقَ فَيُصيبُ',0,1,2,'و000',9),(122936,'وَيُسَبِّحُ','وَيُسَبِّحُ',0,0,0.7333,'و000',9),(122937,'وَيُسَبِّحُ الرَّعْدُ','وَيُسَبِّحُ الرَّعْدُ',0,1,1.7,'و000',9),(122938,'وَيُسَبِّحُ الرَّعْدُ بِحَمْدِهِ','وَيُسَبِّحُ الرَّعْدُ بِحَمْدِهِ',0,1,2,'و000',9),(122939,'وَيُسْرِعُني','وَيُسْرِعُني',0,0,0.8,'و000',9),(122940,'وَيُسْرِعُني اِلَى','وَيُسْرِعُني اِلَى',0,1,1.6,'و000',9),(122941,'وَيُسْرِعُني اِلَى التَّوَثُّبِ','وَيُسْرِعُني اِلَى التَّوَثُّبِ',0,1,2,'و000',9),(122942,'وَيُطْعِمُ','وَيُطْعِمُ',0,0,0.6667,'و000',9),(122943,'وَيُطْعِمُ وَلا','وَيُطْعِمُ وَلا',0,1,1.5,'و000',9),(122944,'وَيُطْعِمُ وَلا يُطْعَمُ','وَيُطْعِمُ وَلا يُطْعَمُ',0,1,1.8,'و000',9),(122945,'وَيُعَظِّمُ','وَيُعَظِّمُ',0,0,0.7333,'و000',9),(122946,'وَيُعَظِّمُ الْنِّعْمَةَ','وَيُعَظِّمُ الْنِّعْمَةَ',0,1,1.8,'و000',9),(122947,'وَيُعَظِّمُ الْنِّعْمَةَ عَلَيَّ','وَيُعَظِّمُ الْنِّعْمَةَ عَلَيَّ',0,1,2,'و000',9),(122948,'وَيُقِرُّ','وَيُقِرُّ',0,0,0.6,'و000',9),(122949,'وَيُقِرُّ فِي','وَيُقِرُّ فِي',0,1,1.4333,'و000',9),(122950,'وَيُقِرُّ فِي الاَرْحامِ','وَيُقِرُّ فِي الاَرْحامِ',0,1,1.8,'و000',9),(122951,'وَيُميتُ','وَيُميتُ',0,0,0.5333,'و000',9),(122952,'وَيُميتُ الأَحياءَ','وَيُميتُ الأَحياءَ',0,1,1.6,'و000',9),(122953,'وَيُميتُ الأَحياءَ وَيُحْيِي','وَيُميتُ الأَحياءَ وَيُحْيِي',0,1,1.9333,'و000',9),(122954,'وَيُنَجِّي','وَيُنَجِّي',0,0,0.6667,'و000',9),(122955,'وَيُنَجِّي الصّالِحينَ','وَيُنَجِّي الصّالِحينَ',0,1,1.7333,'و000',9),(122956,'وَيُنَجِّي الصّالِحينَ وَيَرْفَعُ','وَيُنَجِّي الصّالِحينَ وَيَرْفَعُ',0,1,2,'و000',9),(122957,'وَيُنَزِّلُ','وَيُنَزِّلُ',0,0,0.7333,'و000',9),(122958,'وَيُنَزِّلُ الْماءَ','وَيُنَزِّلُ الْماءَ',0,1,1.6333,'و000',9),(122959,'وَيُنَزِّلُ الْماءَ مِنَ','وَيُنَزِّلُ الْماءَ مِنَ',0,1,1.8,'و000',9),(122960,'وَيُنْبِتُ','وَيُنْبِتُ',0,0,0.6667,'و000',9),(122961,'وَيُنْبِتُ النَّباتَ','وَيُنْبِتُ النَّباتَ',0,1,1.6667,'و000',9),(122962,'وَيُنْبِتُ النَّباتَ بِقُدْرَتِهِ','وَيُنْبِتُ النَّباتَ بِقُدْرَتِهِ',0,1,2,'و000',9),(122963,'وُجوُهٌ','وُجوُهٌ',0,0,0.4667,'و000',9),(122964,'وُجوُهٌ يَوْمَئِذٍ','وُجوُهٌ يَوْمَئِذٍ',0,1,1.6,'و000',9),(122965,'وُجوُهٌ يَوْمَئِذٍ مُسْفِرَةٌ','وُجوُهٌ يَوْمَئِذٍ مُسْفِرَةٌ',0,1,1.9667,'و000',9),(122966,'وُجُوهَنا','وُجُوهَنا',0,0,0.6,'و000',9),(122967,'وُجُوهَنا وَفُكَّ','وُجُوهَنا وَفُكَّ',0,1,1.5667,'و000',9),(122968,'وُجُوهَنا وَفُكَّ بِهِ','وُجُوهَنا وَفُكَّ 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الذَّنْبِ',0,1,1.6333,'ي000',9),(123062,'يا غَفُورُ عَثْرَتي','يا غَفُورُ عَثْرَتي',0,1,1.6333,'ي000',9),(123063,'يا غَفّارُ','يا غَفّارُ',0,1,1.3333,'ي000',9),(123064,'يا غَفّارُ بِنُورِكَ','يا غَفّارُ بِنُورِكَ',0,1,1.6667,'ي000',9),(123065,'يا فالِقَ الْبَحْرِ','يا فالِقَ الْبَحْرِ',0,1,1.6333,'ي000',9),(123066,'يا قابِلَ','يا قابِلَ',0,1,1.3,'ي000',15),(123067,'يا قابِلَ التَّوْبِ','يا قابِلَ التَّوْبِ',0,1,1.6333,'ي000',9),(123068,'يا قَديمَ','يا قَديمَ',0,1,1.3,'ي000',9),(123069,'يا قَديمَ الإِحسانِ','يا قَديمَ الإِحسانِ',0,1,1.6333,'ي000',9),(123070,'يا كَريمُ اَسْأَلُكَ','يا كَريمُ اَسْأَلُكَ',0,1,1.6667,'ي000',9),(123071,'يا كَريمُ بِهِ','يا كَريمُ بِهِ',0,1,1.4667,'ي000',9),(123072,'يا كَريمُ فَلَيْسَ','يا كَريمُ فَلَيْسَ',0,1,1.6,'ي000',9),(123073,'يا كَريمُ لا','يا كَريمُ لا',0,1,1.4,'ي000',9),(123074,'يا كَريمُ يا','يا كَريمُ يا',0,1,1.4,'ي000',15),(123075,'يا لَطيفاً','يا لَطيفاً',0,1,1.3333,'ي000',9),(123076,'يا لَطيفاً لِما','يا لَطيفاً لِما',0,1,1.5,'ي000',9),(123077,'يا مَفْزَعي','يا مَفْزَعي',0,1,1.3667,'ي000',9),(123078,'يا مَفْزَعي عِنْدَ','يا مَفْزَعي عِنْدَ',0,1,1.6,'ي000',9),(123079,'يا مَليكُ','يا مَليكُ',0,1,1.3,'ي000',9),(123080,'يا مَليكُ يا','يا مَليكُ يا',0,1,1.4,'ي000',9),(123081,'يا مَنْ عَلا','يا مَنْ عَلا',0,1,1.4,'ي000',9),(123082,'يا مَنْ يَفُكُّ','يا مَنْ يَفُكُّ',0,1,1.5,'ي000',9),(123083,'يا مَنْ يَقْبَلُ','يا مَنْ يَقْبَلُ',0,1,1.5333,'ي000',9),(123084,'يا مَنْ يُعْطي','يا مَنْ يُعْطي',0,1,1.4667,'ي000',9),(123085,'يا مَوْضِعَ شَكْوىَ','يا مَوْضِعَ شَكْوىَ',0,1,1.6333,'ي000',9),(123086,'يا مَوْلايَ','يا مَوْلايَ',0,1,1.3667,'ي000',15),(123087,'يا مَوْلايَ اَدْخِلْني','يا مَوْلايَ اَدْخِلْني',0,1,1.7333,'ي000',9),(123088,'يا مَوْلايَ بِذِكْرِكَ','يا مَوْلايَ بِذِكْرِكَ',0,1,1.7333,'ي000',9),(123089,'يا مَوْلايَ دَليلي','يا مَوْلايَ دَليلي',0,1,1.6,'ي000',9),(123090,'يا مُجْمِلُ','يا مُجْمِلُ',0,1,1.3667,'ي000',15),(123091,'يا مُجْمِلُ يا','يا مُجْمِلُ يا',0,1,1.4667,'ي000',15),(123092,'يا مُحْسِنُ','يا مُحْسِنُ',0,1,1.3667,'ي000',15),(123093,'يا مُحْسِنُ يا','يا مُحْسِنُ يا',0,1,1.4667,'ي000',9),(123094,'يا مُفْضِلُ','يا مُفْضِلُ',0,1,1.3667,'ي000',15),(123095,'يا مُفْضِلُ لَسْتُ','يا مُفْضِلُ لَسْتُ',0,1,1.6,'ي000',9),(123096,'يا مُفْضِلُ يا','يا مُفْضِلُ يا',0,1,1.4667,'ي000',15),(123097,'يا مُقْتَدِرُ','يا مُقْتَدِرُ',0,1,1.4333,'ي000',9),(123098,'يا مُقْتَدِرُ صَلِّ','يا مُقْتَدِرُ صَلِّ',0,1,1.6333,'ي000',9),(123099,'يا مُنْعِمُ','يا مُنْعِمُ',0,1,1.3667,'ي000',15),(123100,'يا مُنْعِمُ يا','يا مُنْعِمُ يا',0,1,1.4667,'ي000',15),(123101,'يا واحِدي','يا واحِدي',0,1,1.3,'ي000',9),(123102,'يا واحِدي عَكَفَتْ','يا واحِدي عَكَفَتْ',0,1,1.6,'ي000',9),(123103,'يا واسِعَ','يا واسِعَ',0,1,1.3,'ي000',9),(123104,'يا واسِعَ الْمَغْفِرَةِ','يا واسِعَ الْمَغْفِرَةِ',0,1,1.7667,'ي000',9),(123105,'يا وَهّابَ','يا وَهّابَ',0,1,1.3333,'ي000',9),(123106,'يا وَهّابَ الْجَنَّةِ','يا وَهّابَ الْجَنَّةِ',0,1,1.7,'ي000',9),(123107,'يا وَهّابَ الْمَغْفِرَةِ','يا وَهّابَ الْمَغْفِرَةِ',0,1,1.8,'ي000',9),(123108,'يابِسٍ','يابِسٍ',0,0,0.4,'ي000',9),(123109,'يابِسٍ إلاّ','يابِسٍ إلاّ',0,1,1.3667,'ي000',9),(123110,'يابِسٍ إلاّ في','يابِسٍ إلاّ في',0,1,1.4667,'ي000',9),(123111,'يَأتيكَ','يَأتيكَ',0,0,0.4667,'ي000',9),(123112,'يَأتيكَ عَنّا','يَأتيكَ عَنّا',0,1,1.4333,'ي000',9),(123113,'يَأتيكَ عَنّا بِعَمَلٍ','يَأتيكَ عَنّا بِعَمَلٍ',0,1,1.7333,'ي000',9),(123114,'يَؤُودُهُ','يَؤُودُهُ',0,0,0.6,'ي000',9),(123115,'يَؤُودُهُ حِفْظُهُما','يَؤُودُهُ حِفْظُهُما',0,1,1.6667,'ي000',9),(123116,'يَؤُودُهُ حِفْظُهُما وَهُوَ','يَؤُودُهُ حِفْظُهُما وَهُوَ',0,1,1.9,'ي000',9),(123117,'يَا اَرْحَمَ','يَا اَرْحَمَ',0,1,1.4,'ي000',9),(123118,'يَا اَرْحَمَ الرَّاحِمينَ','يَا اَرْحَمَ الرَّاحِمينَ',0,1,1.8333,'ي000',9),(123119,'يَا رَحيمُ','يَا رَحيمُ',0,1,1.3333,'ي000',9),(123120,'يَا رَحيمُ انْتَ','يَا رَحيمُ انْتَ',0,1,1.5333,'ي000',9),(123121,'يَا عَظيمُ','يَا عَظيمُ',0,1,1.3333,'ي000',9),(123122,'يَا عَظيمُ اغْفِرْ','يَا عَظيمُ اغْفِرْ',0,1,1.6,'ي000',9),(123123,'يَا عَظيمُ يَا','يَا عَظيمُ يَا',0,1,1.4667,'ي000',9),(123124,'يَا عَلِيُّ','يَا عَلِيُّ',0,1,1.3667,'ي000',9),(123125,'يَا عَلِيُّ يَا','يَا عَلِيُّ يَا',0,1,1.5,'ي000',9),(123126,'يَا غَفُورُ','يَا غَفُورُ',0,1,1.3667,'ي000',9),(123127,'يَا غَفُورُ يَا','يَا غَفُورُ يَا',0,1,1.5,'ي000',9),(123128,'يَبُوءُ','يَبُوءُ',0,0,0.4667,'ي000',9),(123129,'يَبُوءُ لَكَ','يَبُوءُ لَكَ',0,1,1.4,'ي000',9),(123130,'يَبُوءُ لَكَ بِخَطيئَتِهِ','يَبُوءُ لَكَ بِخَطيئَتِهِ',0,1,1.8333,'ي000',9),(123131,'يَبْقى','يَبْقى',0,0,0.4,'ي000',9),(123132,'يَبْقى وَيَفْنى','يَبْقى وَيَفْنى',0,1,1.5,'ي000',9),(123133,'يَبْقى وَيَفْنى كُلُّ','يَبْقى وَيَفْنى كُلُّ',0,1,1.7,'ي000',9),(123134,'يَتَّخِذْ','يَتَّخِذْ',0,0,0.6,'ي000',9),(123135,'يَتَّخِذْ صاحِبَةً','يَتَّخِذْ صاحِبَةً',0,1,1.6,'ي000',9),(123136,'يَتَّخِذْ صاحِبَةً وَلا','يَتَّخِذْ صاحِبَةً وَلا',0,1,1.7667,'ي000',9),(123137,'يَجِدُ','يَجِدُ',0,0,0.4,'ي000',9),(123138,'يَجِدُ لِذَنْبِهِ','يَجِدُ لِذَنْبِهِ',0,1,1.5667,'ي000',9),(123139,'يَجِدُ لِذَنْبِهِ غافِراً','يَجِدُ لِذَنْبِهِ غافِراً',0,1,1.8333,'ي000',9),(123140,'يَجِلُّ','يَجِلُّ',0,0,0.4667,'ي000',9),(123141,'يَجِلُّ عَنْ','يَجِلُّ عَنْ',0,1,1.4,'ي000',9),(123142,'يَجِلُّ عَنْ مُجازاةِ','يَجِلُّ عَنْ مُجازاةِ',0,1,1.7,'ي000',9),(123143,'يَجِلُّ عَنْ مُكافاتِ','يَجِلُّ عَنْ مُكافاتِ',0,1,1.7,'ي000',9),(123144,'يَجْزي','يَجْزي',0,0,0.4,'ي000',9),(123145,'يَجْزي بِـآلائِهِ','يَجْزي بِـآلائِهِ',0,1,1.5667,'ي000',9),(123146,'يَجْزي بِـآلائِهِ الشّاكِرُونَ','يَجْزي بِـآلائِهِ الشّاكِرُونَ',0,1,2,'ي000',9),(123147,'يَحْجُزُني','يَحْجُزُني',0,0,0.6667,'ي000',9),(123148,'يَحْجُزُني عَنْ','يَحْجُزُني عَنْ',0,1,1.5,'ي000',9),(123149,'يَحْجُزُني عَنْ مَعاصيكَ','يَحْجُزُني عَنْ مَعاصيكَ',0,1,1.8,'ي000',9),(123150,'يَحْفَظُونَهُ','يَحْفَظُونَهُ',0,0,0.8667,'ي000',9),(123151,'يَحْفَظُونَهُ مِنَ','يَحْفَظُونَهُ مِنَ',0,1,1.6,'ي000',9),(123152,'يَحْفَظُونَهُ مِنَ اَمْرِ','يَحْفَظُونَهُ مِنَ اَمْرِ',0,1,1.8333,'ي000',9),(123153,'يَحْلُمُ','يَحْلُمُ',0,0,0.5333,'ي000',9),(123154,'يَحْلُمُ عَنّي','يَحْلُمُ عَنّي',0,1,1.4667,'ي000',9),(123155,'يَحْلُمُ عَنّي حَتّى','يَحْلُمُ عَنّي حَتّى',0,1,1.6667,'ي000',9),(123156,'يَخيبُ','يَخيبُ',0,0,0.4,'ي000',9),(123157,'يَخيبُ سائِلُهُ','يَخيبُ سائِلُهُ',0,1,1.5,'ي000',9),(123158,'يَخيبُ سائِلُهُ وَلا','يَخيبُ سائِلُهُ وَلا',0,1,1.6667,'ي000',9),(123159,'يَخْرُجُ','يَخْرُجُ',0,0,0.5333,'ي000',9),(123160,'يَخْرُجُ مِنْها','يَخْرُجُ مِنْها',0,1,1.5,'ي000',9),(123161,'يَخْرُجُ مِنْها وَلا','يَخْرُجُ مِنْها وَلا',0,1,1.6667,'ي000',9),(123162,'يَخْرُجُ مِنْها وَما','يَخْرُجُ مِنْها وَما',0,1,1.6667,'ي000',9),(123163,'يَخْشَعُ','يَخْشَعُ',0,0,0.5333,'ي000',9),(123164,'يَخْشَعُ وَدُعاءٍ','يَخْشَعُ وَدُعاءٍ',0,1,1.5667,'ي000',9),(123165,'يَخْشَعُ وَدُعاءٍ لا','يَخْشَعُ وَدُعاءٍ لا',0,1,1.6667,'ي000',9),(123166,'يَخْفى عَلَيْهِ','يَخْفى عَلَيْهِ',0,1,1.5,'ي000',9),(123167,'يَخْفى عَلَيْهِ خافِيَةٌ','يَخْفى عَلَيْهِ خافِيَةٌ',0,1,1.8,'ي000',9),(123168,'يَخْفى عَلَيْهِ شَيءٌ','يَخْفى عَلَيْهِ شَيءٌ',0,1,1.7,'ي000',9),(123169,'يَخْلُقُ','يَخْلُقُ',0,0,0.5333,'ي000',9),(123170,'يَخْلُقُ وَلَمْ','يَخْلُقُ وَلَمْ',0,1,1.5,'ي000',9),(123171,'يَخْلُقُ وَلَمْ يُخْلَقْ','يَخْلُقُ وَلَمْ يُخْلَقْ',0,1,1.8,'ي000',9),(123172,'يَدي','يَدي',0,0,0.2667,'ي000',9),(123173,'يَدي اِلى','يَدي اِلى',0,1,1.3,'ي000',9),(123174,'يَدي اِلى نَحْري','يَدي اِلى نَحْري',0,1,1.5333,'ي000',9),(123175,'يَدَهُ','يَدَهُ',0,0,0.4,'ي000',9),(123176,'يَدَهُ الَّذي','يَدَهُ الَّذي',0,1,1.4333,'ي000',9),(123177,'يَدَهُ الَّذي لا','يَدَهُ الَّذي لا',0,1,1.5333,'ي000',9),(123178,'يَدَي','يَدَي',0,0,0.3333,'ي000',9),(123179,'يَدَي رَحْمَتِهِ','يَدَي رَحْمَتِهِ',0,1,1.5333,'ي000',9),(123180,'يَدَي رَحْمَتِهِ وَيُنَزِّلُ','يَدَي رَحْمَتِهِ وَيُنَزِّلُ',0,1,1.9333,'ي000',9),(123181,'يَدَيْكَ','يَدَيْكَ',0,0,0.5333,'ي000',9),(123182,'يَدَيْكَ ذُلَّ','يَدَيْكَ ذُلَّ',0,1,1.4667,'ي000',9),(123183,'يَدَيْكَ ذُلَّ مَوْقِفي','يَدَيْكَ ذُلَّ مَوْقِفي',0,1,1.7667,'ي000',9),(123184,'يَدَيْكَ نَسْتَغْفِرُكَ','يَدَيْكَ نَسْتَغْفِرُكَ',0,1,1.7667,'ي000',9),(123185,'يَدَيْكَ نَسْتَغْفِرُكَ الّلهُمَّ','يَدَيْكَ نَسْتَغْفِرُكَ الّلهُمَّ',0,1,2,'ي000',9),(123186,'يَدَيْكَ وَناجَيْتُكَ','يَدَيْكَ وَناجَيْتُكَ',0,1,1.7,'ي000',9),(123187,'يَدَيْكَ وَناجَيْتُكَ اَلْقَيْتَ','يَدَيْكَ وَناجَيْتُكَ اَلْقَيْتَ',0,1,2,'ي000',9),(123188,'يَدَيْكَ يَقْرَعُ','يَدَيْكَ يَقْرَعُ',0,1,1.5667,'ي000',9),(123189,'يَدَيْكَ يَقْرَعُ بابَ','يَدَيْكَ يَقْرَعُ بابَ',0,1,1.7333,'ي000',9),(123190,'يَدَيْهِ','يَدَيْهِ',0,0,0.5333,'ي000',9),(123191,'يَدَيْهِ وَمِنْ','يَدَيْهِ وَمِنْ',0,1,1.5,'ي000',9),(123192,'يَدَيْهِ وَمِنْ خَلْفِهِ','يَدَيْهِ وَمِنْ خَلْفِهِ',0,1,1.8,'ي000',9),(123193,'يَدْعوُني','يَدْعوُني',0,0,0.6,'ي000',9),(123194,'يَدْعوُني وَاَلْحَمْدُ','يَدْعوُني وَاَلْحَمْدُ',0,1,1.7333,'ي000',9),(123195,'يَدْعوُني وَاَلْحَمْدُ للهِ','يَدْعوُني وَاَلْحَمْدُ للهِ',0,1,1.9,'ي000',9),(123196,'يَذْهَبُ الْعَبْدُ','يَذْهَبُ الْعَبْدُ',0,1,1.6,'ي000',9),(123197,'يَذْهَبُ الْعَبْدُ إلاّ','يَذْهَبُ الْعَبْدُ إلاّ',0,1,1.7667,'ي000',9),(123198,'يَرْحَمُني','يَرْحَمُني',0,0,0.6667,'ي000',9),(123199,'يَرْحَمُني اِنْ','يَرْحَمُني اِنْ',0,1,1.5,'ي000',9),(123200,'يَرْحَمُني اِنْ لَمْ','يَرْحَمُني اِنْ لَمْ',0,1,1.6667,'ي000',9),(123201,'يَرْحَمُني وَاجْعَلْ','يَرْحَمُني وَاجْعَلْ',0,1,1.6667,'ي000',9),(123202,'يَرْحَمُني وَاجْعَلْ عَلَيَّ','يَرْحَمُني وَاجْعَلْ عَلَيَّ',0,1,1.9333,'ي000',9),(123203,'يَزالُ','يَزالُ',0,0,0.4,'ي000',9),(123204,'يَزالُ مَلَكٌ','يَزالُ مَلَكٌ',0,1,1.4333,'ي000',9),(123205,'يَزالُ مَلَكٌ كَريمٌ','يَزالُ مَلَكٌ كَريمٌ',0,1,1.6667,'ي000',9),(123206,'يَزيدُ','يَزيدُ',0,0,0.4,'ي000',9),(123207,'يَزيدُ فِي','يَزيدُ فِي',0,1,1.3333,'ي000',9),(123208,'يَزيدُ فِي الْخَلْقِ','يَزيدُ فِي الْخَلْقِ',0,1,1.6667,'ي000',9),(123209,'يَزَلْ','يَزَلْ',0,0,0.4,'ي000',9),(123210,'يَزَلْ وَلا','يَزَلْ وَلا',0,1,1.3667,'ي000',9),(123211,'يَزَلْ وَلا يَزالُ','يَزَلْ وَلا يَزالُ',0,1,1.6,'ي000',9),(123212,'يَسيراً وَاجْعَلْ','يَسيراً وَاجْعَلْ',0,1,1.5667,'ي000',9),(123213,'يَسيراً وَاجْعَلْ لَهُ','يَسيراً وَاجْعَلْ لَهُ',0,1,1.7333,'ي000',9),(123214,'يَسيرٌ','يَسيرٌ',0,0,0.4,'ي000',9),(123215,'يَسيرٌ اَللّـهُمَّ','يَسيرٌ اَللّـهُمَّ',0,1,1.6,'ي000',9),(123216,'يَسيرٌ اَللّـهُمَّ اِنَّ','يَسيرٌ اَللّـهُمَّ اِنَّ',0,1,1.8,'ي000',9),(123217,'يَسيرٌ فَامْنُنْ','يَسيرٌ فَامْنُنْ',0,1,1.5333,'ي000',9),(123218,'يَسيرٌ فَامْنُنْ عَلَيَّ','يَسيرٌ فَامْنُنْ عَلَيَّ',0,1,1.8,'ي000',9),(123219,'يَسيرٌ وَسَهِّلْ','يَسيرٌ وَسَهِّلْ',0,1,1.5333,'ي000',9),(123220,'يَسيرٌ وَسَهِّلْ لي','يَسيرٌ وَسَهِّلْ لي',0,1,1.6333,'ي000',9),(123221,'يَسَعُهُ','يَسَعُهُ',0,0,0.5333,'ي000',9),(123222,'يَسَعُهُ جُودُكَ','يَسَعُهُ جُودُكَ',0,1,1.5333,'ي000',9),(123223,'يَسَعُهُ جُودُكَ اَوْ','يَسَعُهُ جُودُكَ اَوْ',0,1,1.7,'ي000',9),(123224,'يَسِّرْ','يَسِّرْ',0,0,0.4667,'ي000',9),(123225,'يَسِّرْ لي','يَسِّرْ لي',0,1,1.3333,'ي000',9),(123226,'يَسِّرْ لي ما','يَسِّرْ لي ما',0,1,1.4333,'ي000',9),(123227,'يَسْأَلُكَ','يَسْأَلُكَ',0,0,0.6667,'ي000',9),(123228,'يَسْأَلُكَ وَعَلَى','يَسْأَلُكَ وَعَلَى',0,1,1.6,'ي000',9),(123229,'يَسْأَلُكَ وَعَلَى الْجاحِدينَ','يَسْأَلُكَ وَعَلَى الْجاحِدينَ',0,1,2,'ي000',9),(123230,'يَسْأَلِ','يَسْأَلِ',0,0,0.5333,'ي000',9),(123231,'يَسْأَلِ الْعْبادُ','يَسْأَلِ الْعْبادُ',0,1,1.6,'ي000',9),(123232,'يَسْأَلِ الْعْبادُ مِثْلَكَ','يَسْأَلِ الْعْبادُ مِثْلَكَ',0,1,1.9,'ي000',9),(123233,'يَسْأَلْهُ','يَسْأَلْهُ',0,0,0.6667,'ي000',9),(123234,'يَسْأَلْهُ تَفَضُّلاً','يَسْأَلْهُ تَفَضُّلاً',0,1,1.7,'ي000',9),(123235,'يَسْأَلْهُ تَفَضُّلاً مِنْهُ','يَسْأَلْهُ تَفَضُّلاً مِنْهُ',0,1,1.9333,'ي000',9),(123236,'يَسْبَحُ','يَسْبَحُ',0,0,0.5333,'ي000',9),(123237,'يَسْبَحُ في','يَسْبَحُ في',0,1,1.3667,'ي000',9),(123238,'يَسْبَحُ في غَمَراتِها','يَسْبَحُ في غَمَراتِها',0,1,1.7333,'ي000',9),(123239,'يَسْتَتِرُ','يَسْتَتِرُ',0,0,0.6667,'ي000',9),(123240,'يَسْتَتِرُ مِنْهُ','يَسْتَتِرُ مِنْهُ',0,1,1.5667,'ي000',9),(123241,'يَسْتَتِرُ مِنْهُ صَغيرٌ','يَسْتَتِرُ مِنْهُ صَغيرٌ',0,1,1.8,'ي000',9),(123242,'يَسْتَجِبْ','يَسْتَجِبْ',0,0,0.6667,'ي000',9),(123243,'يَسْتَجِبْ لي','يَسْتَجِبْ لي',0,1,1.4333,'ي000',9),(123244,'يَسْتَجِبْ لي دُعائي','يَسْتَجِبْ لي دُعائي',0,1,1.6667,'ي000',9),(123245,'يَسْتَخْفي','يَسْتَخْفي',0,0,0.6667,'ي000',9),(123246,'يَسْتَخْفي مِنْهُ','يَسْتَخْفي مِنْهُ',0,1,1.5667,'ي000',9),(123247,'يَسْتَخْفي مِنْهُ صَغيرٌ','يَسْتَخْفي مِنْهُ صَغيرٌ',0,1,1.8,'ي000',9),(123248,'يَسْتَخْفِيَ','يَسْتَخْفِيَ',0,0,0.8,'ي000',9),(123249,'يَسْتَخْفِيَ بِشَىْءٍ','يَسْتَخْفِيَ بِشَىْءٍ',0,1,1.7,'ي000',9),(123250,'يَسْتَخْفِيَ بِشَىْءٍ مِنَ','يَسْتَخْفِيَ بِشَىْءٍ مِنَ',0,1,1.8667,'ي000',9),(123251,'يَسْتَغيثُ','يَسْتَغيثُ',0,0,0.6667,'ي000',9),(123252,'يَسْتَغيثُ الْمُسْيؤُنَ','يَسْتَغيثُ الْمُسْيؤُنَ',0,1,1.7667,'ي000',9),(123253,'يَسْتَغيثُ الْمُسْيؤُنَ اِلهٰي','يَسْتَغيثُ الْمُسْيؤُنَ اِلهٰي',0,1,2,'ي000',9),(123254,'يَسْتَقْرِضُني','يَسْتَقْرِضُني',0,0,0.9333,'ي000',9),(123255,'يَسْتَقْرِضُني وَالْحَمْدُ','يَسْتَقْرِضُني وَالْحَمْدُ',0,1,1.8667,'ي000',9),(123256,'يَسْتَقْرِضُني وَالْحَمْدُ للهِ','يَسْتَقْرِضُني وَالْحَمْدُ للهِ',0,1,2,'ي000',9),(123257,'يَسْتَنْقِذُني','يَسْتَنْقِذُني',0,0,0.9333,'ي000',9),(123258,'يَسْتَنْقِذُني وَمِنْ','يَسْتَنْقِذُني وَمِنْ',0,1,1.7,'ي000',9),(123259,'يَسْتَنْقِذُني وَمِنْ اَيْدي','يَسْتَنْقِذُني وَمِنْ اَيْدي',0,1,1.9333,'ي000',9),(123260,'يَسْمَعُ','يَسْمَعُ',0,0,0.5333,'ي000',9),(123261,'يَسْمَعُ مِنْ','يَسْمَعُ مِنْ',0,1,1.4333,'ي000',9),(123262,'يَسْمَعُ مِنْ فَوْقِ','يَسْمَعُ مِنْ فَوْقِ',0,1,1.6667,'ي000',9),(123263,'يَسْهُو','يَسْهُو',0,0,0.4667,'ي000',9),(123264,'يَسْهُو سُبْحانَ','يَسْهُو سُبْحانَ',0,1,1.5333,'ي000',9),(123265,'يَسْهُو سُبْحانَ مَنْ','يَسْهُو سُبْحانَ مَنْ',0,1,1.7,'ي000',9),(123266,'يَشاءُ اَلْحَمْدُ','يَشاءُ اَلْحَمْدُ',0,1,1.5667,'ي000',9),(123267,'يَشاءُ اَلْحَمْدُ للهِ','يَشاءُ اَلْحَمْدُ للهِ',0,1,1.7333,'ي000',9),(123268,'يَشاءُ اِلى','يَشاءُ اِلى',0,1,1.3667,'ي000',9),(123269,'يَشاءُ اِلى اَجَلٍ','يَشاءُ اِلى اَجَلٍ',0,1,1.6,'ي000',9),(123270,'يَشاءُ اِنَّ','يَشاءُ اِنَّ',0,1,1.4,'ي000',9),(123271,'يَشاءُ اِنَّ اللهَ','يَشاءُ اِنَّ اللهَ',0,1,1.6,'ي000',9),(123272,'يَشاءُ غَيْرُكَ','يَشاءُ غَيْرُكَ',0,1,1.5,'ي000',9),(123273,'يَشاءُ غَيْرُكَ اَللّـهُمَّ','يَشاءُ غَيْرُكَ اَللّـهُمَّ',0,1,1.9,'ي000',9),(123274,'يَشاءُ لا','يَشاءُ لا',0,1,1.3,'ي000',9),(123275,'يَشاءُ لا اِلـٰهَ','يَشاءُ لا اِلـٰهَ',0,1,1.5667,'ي000',9),(123276,'يَشاءُ وَيُرْسِلُ','يَشاءُ وَيُرْسِلُ',0,1,1.5667,'ي000',9),(123277,'يَشاءُ وَيُرْسِلُ الرِّياحَ','يَشاءُ وَيُرْسِلُ الرِّياحَ',0,1,1.9,'ي000',9),(123278,'يَشُوبُهُ شَكٌّ','يَشُوبُهُ شَكٌّ',0,1,1.5,'ي000',9),(123279,'يَشُوبُهُ شَكٌّ وَرِضىً','يَشُوبُهُ شَكٌّ وَرِضىً',0,1,1.7667,'ي000',9),(123280,'يَشْبَعُ','يَشْبَعُ',0,0,0.5333,'ي000',9),(123281,'يَشْبَعُ وَقَلْبٍ','يَشْبَعُ وَقَلْبٍ',0,1,1.5667,'ي000',9),(123282,'يَشْبَعُ وَقَلْبٍ لا','يَشْبَعُ وَقَلْبٍ لا',0,1,1.6667,'ي000',9),(123283,'يَشْغَلُهُ','يَشْغَلُهُ',0,0,0.6667,'ي000',13),(123284,'يَشْغَلُهُ خَلْقُ','يَشْغَلُهُ خَلْقُ',0,1,1.5667,'ي000',9),(123285,'يَشْغَلُهُ خَلْقُ شَىْء','يَشْغَلُهُ خَلْقُ شَىْء',0,1,1.7667,'ي000',9),(123286,'يَشْغَلُهُ شَيءٌ','يَشْغَلُهُ شَيءٌ',0,1,1.5333,'ي000',9),(123287,'يَشْغَلُهُ شَيءٌ عَنْ','يَشْغَلُهُ شَيءٌ عَنْ',0,1,1.7,'ي000',9),(123288,'يَشْغَلُهُ عِلْمُ','يَشْغَلُهُ عِلْمُ',0,1,1.5667,'ي000',9),(123289,'يَشْغَلُهُ عِلْمُ شَيءٍ','يَشْغَلُهُ عِلْمُ شَيءٍ',0,1,1.7667,'ي000',9),(123290,'يَشْغَلُهُ ما','يَشْغَلُهُ ما',0,1,1.4333,'ي000',9),(123291,'يَشْغَلُهُ ما يَلِجُ','يَشْغَلُهُ ما يَلِجُ',0,1,1.6667,'ي000',9),(123292,'يَشْغَلُهُ ما يَنْزِلُ','يَشْغَلُهُ ما يَنْزِلُ',0,1,1.7333,'ي000',9),(123293,'يَضيقُ','يَضيقُ',0,0,0.4,'ي000',9),(123294,'يَضيقُ عَفُْوكَ','يَضيقُ عَفُْوكَ',0,1,1.5,'ي000',9),(123295,'يَضيقُ عَفُْوكَ وَلا','يَضيقُ عَفُْوكَ وَلا',0,1,1.6667,'ي000',9),(123296,'يَضيقُ عَلَى','يَضيقُ عَلَى',0,1,1.4,'ي000',9),(123297,'يَضيقُ عَلَى الْمُذْنِبينَ','يَضيقُ عَلَى الْمُذْنِبينَ',0,1,1.8667,'ي000',9),(123298,'يَعْبُدُكَ','يَعْبُدُكَ',0,0,0.6667,'ي000',9),(123299,'يَعْبُدُكَ لا','يَعْبُدُكَ لا',0,1,1.4333,'ي000',9),(123300,'يَعْبُدُكَ لا يُشْرِكُ','يَعْبُدُكَ لا يُشْرِكُ',0,1,1.7333,'ي000',9),(123301,'يَعْتَدي','يَعْتَدي',0,0,0.5333,'ي000',9),(123302,'يَعْتَدي عَلى','يَعْتَدي عَلى',0,1,1.4333,'ي000',9),(123303,'يَعْتَدي عَلى اَهْلِ','يَعْتَدي عَلى اَهْلِ',0,1,1.6667,'ي000',9),(123304,'يَعْتَرِضُ','يَعْتَرِضُ',0,0,0.6667,'ي000',9),(123305,'يَعْتَرِضُ عَلَيْكَ','يَعْتَرِضُ عَلَيْكَ',0,1,1.6333,'ي000',9),(123306,'يَعْتَرِضُ عَلَيْكَ اَحَدٌ','يَعْتَرِضُ عَلَيْكَ اَحَدٌ',0,1,1.8667,'ي000',9),(123307,'يَعْجَلُ','يَعْجَلُ',0,0,0.5333,'ي000',9),(123308,'يَعْجَلُ سُبْحانَ','يَعْجَلُ سُبْحانَ',0,1,1.5667,'ي000',9),(123309,'يَعْجَلُ سُبْحانَ مَنْ','يَعْجَلُ سُبْحانَ مَنْ',0,1,1.7333,'ي000',9),(123310,'يَعْدِلُهُ','يَعْدِلُهُ',0,0,0.6667,'ي000',9),(123311,'يَعْدِلُهُ شَيْءٌ','يَعْدِلُهُ شَيْءٌ',0,1,1.5667,'ي000',9),(123312,'يَعْدِلُهُ شَيْءٌ لَيْسَ','يَعْدِلُهُ شَيْءٌ لَيْسَ',0,1,1.8,'ي000',9),(123313,'يَعْرُجُ','يَعْرُجُ',0,0,0.5333,'ي000',9),(123314,'يَعْرُجُ فيها','يَعْرُجُ فيها',0,1,1.4333,'ي000',9),(123315,'يَعْرُجُ فيها عَمّا','يَعْرُجُ فيها عَمّا',0,1,1.6333,'ي000',9),(123316,'يَعْرُجُ فيها وَلا','يَعْرُجُ فيها وَلا',0,1,1.6,'ي000',9),(123317,'يَعْزُبُ','يَعْزُبُ',0,0,0.5333,'ي000',9),(123318,'يَعْزُبُ عَنْهُ','يَعْزُبُ عَنْهُ',0,1,1.5,'ي000',9),(123319,'يَعْزُبُ عَنْهُ مِثْقالُ','يَعْزُبُ عَنْهُ مِثْقالُ',0,1,1.8,'ي000',9),(123320,'يَعْلَمُ جَوارِحَ','يَعْلَمُ جَوارِحَ',0,1,1.5667,'ي000',9),(123321,'يَعْلَمُ جَوارِحَ الْقُلُوبِ','يَعْلَمُ جَوارِحَ الْقُلُوبِ',0,1,1.9333,'ي000',9),(123322,'يَعْلَمُ ما','يَعْلَمُ ما',0,1,1.3667,'ي000',9),(123323,'يَعْلَمُ ما تَحْمِلُ','يَعْلَمُ ما تَحْمِلُ',0,1,1.6667,'ي000',9),(123324,'يَعْلَمُ ما فِي','يَعْلَمُ ما فِي',0,1,1.5,'ي000',9),(123325,'يَعْلَمُ ما يَلِجُ','يَعْلَمُ ما يَلِجُ',0,1,1.6,'ي000',9),(123326,'يَعْلَمُها','يَعْلَمُها',0,0,0.6667,'ي000',9),(123327,'يَعْلَمُها إلاّ','يَعْلَمُها إلاّ',0,1,1.5,'ي000',9),(123328,'يَعْلَمُها إلاّ هُوَ','يَعْلَمُها إلاّ هُوَ',0,1,1.6667,'ي000',9),(123329,'يَعْلَمُها وَلا','يَعْلَمُها وَلا',0,1,1.5,'ي000',9),(123330,'يَعْلَمُها وَلا حَبَّةٍ','يَعْلَمُها وَلا حَبَّةٍ',0,1,1.7667,'ي000',9),(123331,'يَغيبُ','يَغيبُ',0,0,0.4,'ي000',9),(123332,'يَغيبُ عَنْهُ','يَغيبُ عَنْهُ',0,1,1.4333,'ي000',9),(123333,'يَغيبُ عَنْهُ بَرٌّ','يَغيبُ عَنْهُ بَرٌّ',0,1,1.6333,'ي000',9),(123334,'يَغْبِطُهُ','يَغْبِطُهُ',0,0,0.6667,'ي000',9),(123335,'يَغْبِطُهُ بِهِ','يَغْبِطُهُ بِهِ',0,1,1.5,'ي000',9),(123336,'يَغْبِطُهُ بِهِ الاَوَّلُونَ','يَغْبِطُهُ بِهِ الاَوَّلُونَ',0,1,1.9333,'ي000',9),(123337,'يَغْفُل','يَغْفُل',0,0,0.4667,'ي000',9),(123338,'يَغْفُل سُبحانَ','يَغْفُل سُبحانَ',0,1,1.5,'ي000',9),(123339,'يَغْفُل سُبحانَ مَنْ','يَغْفُل سُبحانَ مَنْ',0,1,1.6667,'ي000',9),(123340,'يَغْفِرُ الذُّنُوبَ','يَغْفِرُ الذُّنُوبَ',0,1,1.6333,'ي000',9),(123341,'يَغْفِرُ الذُّنُوبَ إلاّ','يَغْفِرُ الذُّنُوبَ إلاّ',0,1,1.8,'ي000',9),(123342,'يَغْفِرُها','يَغْفِرُها',0,0,0.6667,'ي000',9),(123343,'يَغْفِرُها غَيْرُكَ','يَغْفِرُها غَيْرُكَ',0,1,1.6333,'ي000',9),(123344,'يَغْفِرُها غَيْرُكَ يا','يَغْفِرُها غَيْرُكَ يا',0,1,1.7333,'ي000',9),(123345,'يَفُكُّ','يَفُكُّ',0,0,0.4667,'ي000',9),(123346,'يَفُكُّ الأَسيرَ','يَفُكُّ الأَسيرَ',0,1,1.5333,'ي000',9),(123347,'يَفُكُّ الأَسيرَ وَيَعْفُو','يَفُكُّ الأَسيرَ وَيَعْفُو',0,1,1.8667,'ي000',9),(123348,'يَفْتَحِ','يَفْتَحِ',0,0,0.5333,'ي000',9),(123349,'يَفْتَحِ اللهُ','يَفْتَحِ اللهُ',0,1,1.4667,'ي000',9),(123350,'يَفْتَحِ اللهُ لِلنّاسِ','يَفْتَحِ اللهُ لِلنّاسِ',0,1,1.7667,'ي000',9),(123351,'يَفْزَعُ','يَفْزَعُ',0,0,0.5333,'ي000',9),(123352,'يَفْزَعُ الْمُذْنِبُونَ','يَفْزَعُ الْمُذْنِبُونَ',0,1,1.7667,'ي000',9),(123353,'يَفْزَعُ الْمُذْنِبُونَ وَاِنْ','يَفْزَعُ الْمُذْنِبُونَ وَاِنْ',0,1,2,'ي000',9),(123354,'يَقْبَلُ','يَقْبَلُ',0,0,0.5333,'ي000',9),(123355,'يَقْبَلُ الْيَسيرَ','يَقْبَلُ الْيَسيرَ',0,1,1.6,'ي000',9),(123356,'يَقْبَلُ الْيَسيرَ وَيَعْفُو','يَقْبَلُ الْيَسيرَ وَيَعْفُو',0,1,1.9333,'ي000',9),(123357,'يَقْرَعُ','يَقْرَعُ',0,0,0.5333,'ي000',9),(123358,'يَقْرَعُ بابَ','يَقْرَعُ بابَ',0,1,1.4333,'ي000',9),(123359,'يَقْرَعُ بابَ اِحْسانِكَ','يَقْرَعُ بابَ اِحْسانِكَ',0,1,1.8,'ي000',9),(123360,'يَقْضيها','يَقْضيها',0,0,0.5333,'ي000',9),(123361,'يَقْضيها إلاّ','يَقْضيها إلاّ',0,1,1.4333,'ي000',9),(123362,'يَقْضيها إلاّ اَنْتَ','يَقْضيها إلاّ اَنْتَ',0,1,1.6667,'ي000',9),(123363,'يَقْوى','يَقْوى',0,0,0.4,'ي000',9),(123364,'يَقْوى عَلى','يَقْوى عَلى',0,1,1.3667,'ي000',9),(123365,'يَقْوى عَلى اِحْصائِها','يَقْوى عَلى اِحْصائِها',0,1,1.7333,'ي000',9),(123366,'يَقْوى عَلى اِحْصائِهِ','يَقْوى عَلى اِحْصائِهِ',0,1,1.7333,'ي000',9),(123367,'يَكُنُّ','يَكُنُّ',0,0,0.4667,'ي000',9),(123368,'يَكُنُّ مِنْهُ','يَكُنُّ مِنْهُ',0,1,1.4667,'ي000',9),(123369,'يَكُنُّ مِنْهُ جَبَلٌ','يَكُنُّ مِنْهُ جَبَلٌ',0,1,1.7,'ي000',9),(123370,'يَكُنْ لَهُ شَريكٌ','يَكُنْ لَهُ شَريكٌ',0,1,1.6,'ي000',9),(123371,'يَكُنْ لَهُ كُفواً','يَكُنْ لَهُ كُفواً',0,1,1.6,'ي000',9),(123372,'يَكُنْ لَهُ وَلِيٌّ','يَكُنْ لَهُ وَلِيٌّ',0,1,1.6333,'ي000',9),(123373,'يَكُونَ','يَكُونَ',0,0,0.4667,'ي000',9),(123374,'يَكُونَ عَلَيْها','يَكُونَ عَلَيْها',0,1,1.5333,'ي000',9),(123375,'يَكُونَ عَلَيْها اَحَدٌ','يَكُونَ عَلَيْها اَحَدٌ',0,1,1.7667,'ي000',9),(123376,'يَكُونَ عَمَلي','يَكُونَ عَمَلي',0,1,1.4667,'ي000',9),(123377,'يَكُونَ عَمَلي خالِصاً','يَكُونَ عَمَلي خالِصاً',0,1,1.7333,'ي000',9),(123378,'يَكُونَ نَصيبي','يَكُونَ نَصيبي',0,1,1.4667,'ي000',9),(123379,'يَكُونَ نَصيبي فيهِ','يَكُونَ نَصيبي فيهِ',0,1,1.6333,'ي000',9),(123380,'يَكُونُ اَسْوَأ','يَكُونُ اَسْوَأ',0,1,1.5,'ي000',9),(123381,'يَكُونُ اَسْوَأ حالاً','يَكُونُ اَسْوَأ حالاً',0,1,1.7,'ي000',9),(123382,'يَكُونُ مَصيري','يَكُونُ مَصيري',0,1,1.4667,'ي000',9),(123383,'يَكُونُ مَصيري وَاَرى','يَكُونُ مَصيري وَاَرى',0,1,1.7,'ي000',9),(123384,'يَكُونُ مِنْ','يَكُونُ مِنْ',0,1,1.4,'ي000',9),(123385,'يَكُونُ مِنْ نَجْوى','يَكُونُ مِنْ نَجْوى',0,1,1.6333,'ي000',9),(123386,'يَكِلْني','يَكِلْني',0,0,0.5333,'ي000',9),(123387,'يَكِلْني اِلَى','يَكِلْني اِلَى',0,1,1.4667,'ي000',9),(123388,'يَكِلْني اِلَى النّاسِ','يَكِلْني اِلَى النّاسِ',0,1,1.7333,'ي000',9),(123389,'يَكْبُرُ','يَكْبُرُ',0,0,0.5333,'ي000',9),(123390,'يَكْبُرُ عَنْ','يَكْبُرُ عَنْ',0,1,1.4333,'ي000',9),(123391,'يَكْبُرُ عَنْ مُكافاةِ','يَكْبُرُ عَنْ مُكافاةِ',0,1,1.7333,'ي000',9),(123392,'يَكْشِفُهُ','يَكْشِفُهُ',0,0,0.6667,'ي000',9),(123393,'يَكْشِفُهُ إلاّ','يَكْشِفُهُ إلاّ',0,1,1.5,'ي000',9),(123394,'يَكْشِفُهُ إلاّ اَنْتَ','يَكْشِفُهُ إلاّ اَنْتَ',0,1,1.7333,'ي000',9),(123395,'يَلِجُ','يَلِجُ',0,0,0.4,'ي000',9),(123396,'يَلِجُ فِى','يَلِجُ فِى',0,1,1.3333,'ي000',9),(123397,'يَلِجُ فِى الاَرْضِ','يَلِجُ فِى الاَرْضِ',0,1,1.6333,'ي000',9),(123398,'يَلِجُ فِي','يَلِجُ فِي',0,1,1.3333,'ي000',9),(123399,'يَلِجُ فِي الأَرْضِ','يَلِجُ فِي الأَرْضِ',0,1,1.6333,'ي000',9),(123400,'يَلِدْ وَلَمْ','يَلِدْ وَلَمْ',0,1,1.4333,'ي000',9),(123401,'يَلِدْ وَلَمْ يُولَدْ','يَلِدْ وَلَمْ يُولَدْ',0,1,1.7,'ي000',9),(123402,'يَلْتَجِئُ','يَلْتَجِئُ',0,0,0.6667,'ي000',9),(123403,'يَلْتَجِئُ الَْمخْلُوقُ','يَلْتَجِئُ الَْمخْلُوقُ',0,1,1.7667,'ي000',9),(123404,'يَلْتَجِئُ الَْمخْلُوقُ إلاّ','يَلْتَجِئُ الَْمخْلُوقُ إلاّ',0,1,1.9333,'ي000',9),(123405,'يَلْهُو','يَلْهُو',0,0,0.4667,'ي000',9),(123406,'يَلْهُو münezzehtir','يَلْهُو münezzehtir',0,1,1.6333,'ي5236',9),(123407,'يَلْهُو münezzehtir gaflet','يَلْهُو münezzehtir gaflet',0,1,1.8667,'ي52362143',9),(123408,'يَميني','يَميني',0,0,0.4,'ي000',9),(123409,'يَميني وَاُخْرى','يَميني وَاُخْرى',0,1,1.5,'ي000',9),(123410,'يَميني وَاُخْرى عَنْ','يَميني وَاُخْرى عَنْ',0,1,1.6667,'ي000',9),(123411,'يَمُوتُ','يَمُوتُ',0,0,0.4667,'ي000',9),(123412,'يَمُوتُ اَنْتَ','يَمُوتُ اَنْتَ',0,1,1.4667,'ي000',9),(123413,'يَمُوتُ اَنْتَ كُلَّ','يَمُوتُ اَنْتَ كُلَّ',0,1,1.6667,'ي000',9),(123414,'يَمُوتُ بِيَدِهِ','يَمُوتُ بِيَدِهِ',0,1,1.5333,'ي000',9),(123415,'يَمُوتُ بِيَدِهِ الْخَيْرُ','يَمُوتُ بِيَدِهِ الْخَيْرُ',0,1,1.8667,'ي000',9),(123416,'يَمْلِكُها','يَمْلِكُها',0,0,0.6667,'ي000',9),(123417,'يَمْلِكُها غَيْرُكَ','يَمْلِكُها غَيْرُكَ',0,1,1.6333,'ي000',9),(123418,'يَمْلِكُها غَيْرُكَ وَاعْفُ','يَمْلِكُها غَيْرُكَ وَاعْفُ',0,1,1.9,'ي000',9),(123419,'يَمْنَعُكَ','يَمْنَعُكَ',0,0,0.6667,'ي000',9),(123420,'يَمْنَعُكَ ذلِكَ','يَمْنَعُكَ ذلِكَ',0,1,1.5333,'ي000',9),(123421,'يَمْنَعُكَ ذلِكَ مِنْ','يَمْنَعُكَ ذلِكَ مِنْ',0,1,1.7,'ي000',9),(123422,'يَمْنَعْكَ','يَمْنَعْكَ',0,0,0.6667,'ي000',9),(123423,'يَمْنَعْكَ ذلِكَ','يَمْنَعْكَ ذلِكَ',0,1,1.5333,'ي000',9),(123424,'يَمْنَعْكَ ذلِكَ مِنَ','يَمْنَعْكَ ذلِكَ مِنَ',0,1,1.7,'ي000',9),(123425,'يَنْزِلُ','يَنْزِلُ',0,0,0.5333,'ي000',9),(123426,'يَنْزِلُ مِنَ','يَنْزِلُ مِنَ',0,1,1.4333,'ي000',9),(123427,'يَنْزِلُ مِنَ السَّماءِ','يَنْزِلُ مِنَ السَّماءِ',0,1,1.7667,'ي000',9),(123428,'يَنْفَدُ','يَنْفَدُ',0,0,0.5333,'ي000',9),(123429,'يَنْفَدُ نائِلُهُ','يَنْفَدُ نائِلُهُ',0,1,1.5667,'ي000',9),(123430,'يَنْفَدُ نائِلُهُ يا','يَنْفَدُ نائِلُهُ يا',0,1,1.6667,'ي000',9),(123431,'يَنْفَعُ','يَنْفَعُ',0,0,0.5333,'ي000',9),(123432,'يَنْفَعُ وَاَعُوذُ','يَنْفَعُ وَاَعُوذُ',0,1,1.6,'ي000',9),(123433,'يَنْفَعُ وَاَعُوذُ بِكَ','يَنْفَعُ وَاَعُوذُ بِكَ',0,1,1.7667,'ي000',9),(123434,'يَنْقَضِيَ عَنّي','يَنْقَضِيَ عَنّي',0,1,1.5333,'ي000',9),(123435,'يَنْقَضِيَ عَنّي شَهْرُ','يَنْقَضِيَ عَنّي شَهْرُ',0,1,1.7667,'ي000',9),(123436,'يَنْقُصُ','يَنْقُصُ',0,0,0.5333,'ي000',9),(123437,'يَنْقُصُ فَضْلُكَ','يَنْقُصُ فَضْلُكَ',0,1,1.5667,'ي000',9),(123438,'يَنْقُصُ فَضْلُكَ وَلا','يَنْقُصُ فَضْلُكَ وَلا',0,1,1.7333,'ي000',9),(123439,'يَنْقُصُكَ','يَنْقُصُكَ',0,0,0.6667,'ي000',9),(123440,'يَنْقُصُكَ نائِلٌ','يَنْقُصُكَ نائِلٌ',0,1,1.5667,'ي000',9),(123441,'يَنْقُصُكَ نائِلٌ اَنْتَ','يَنْقُصُكَ نائِلٌ اَنْتَ',0,1,1.8,'ي000',9),(123442,'يَومَ','يَومَ',0,0,0.3333,'ي000',9),(123443,'يَومَ الْحَسْرَةِ','يَومَ الْحَسْرَةِ',0,1,1.5667,'ي000',9),(123444,'يَومَ الْحَسْرَةِ وَالنَّدامَةِ','يَومَ الْحَسْرَةِ وَالنَّدامَةِ',0,1,2,'ي000',9),(123445,'يَوْم','يَوْم',0,0,0.3333,'ي000',9),(123446,'يَوْم في','يَوْم في',0,1,1.2667,'ي000',9),(123447,'يَوْم في شَأن','يَوْم في شَأن',0,1,1.4333,'ي000',9),(123448,'يَوْمَ الْقِيامَةِ','يَوْمَ الْقِيامَةِ',0,1,1.6,'ي000',9),(123449,'يَوْمَ الْقِيامَةِ اَفْضَلَ','يَوْمَ الْقِيامَةِ اَفْضَلَ',0,1,1.9,'ي000',9),(123450,'يَوْمَ الْقِيامَةِ اِنَّ','يَوْمَ الْقِيامَةِ اِنَّ',0,1,1.8,'ي000',9),(123451,'يَوْمَ الْقِيامَةِ فاَرْحَمْنا','يَوْمَ الْقِيامَةِ فاَرْحَمْنا',0,1,2,'ي000',9),(123452,'يَوْمَ تَسْوَدُّ','يَوْمَ تَسْوَدُّ',0,1,1.5333,'ي000',9),(123453,'يَوْمَ تَسْوَدُّ الْوُجُوهُ','يَوْمَ تَسْوَدُّ الْوُجُوهُ',0,1,1.9,'ي000',9),(123454,'يَوْمَ تُقَلَّبُ','يَوْمَ تُقَلَّبُ',0,1,1.5333,'ي000',9),(123455,'يَوْمَ تُقَلَّبُ الْقُلُوبُ','يَوْمَ تُقَلَّبُ الْقُلُوبُ',0,1,1.9,'ي000',9),(123456,'يَوْمَ فاقَتي','يَوْمَ فاقَتي',0,1,1.4333,'ي000',9),(123457,'يَوْمَ فاقَتي وَاِلى','يَوْمَ فاقَتي وَاِلى',0,1,1.6667,'ي000',9),(123458,'يَوْمَئِذٍ','يَوْمَئِذٍ',0,0,0.6667,'ي000',9),(123459,'يَوْمَئِذٍ شَأنٌ','يَوْمَئِذٍ شَأنٌ',0,1,1.5333,'ي000',9),(123460,'يَوْمَئِذٍ شَأنٌ يُغْنيهِ','يَوْمَئِذٍ شَأنٌ يُغْنيهِ',0,1,1.8333,'ي000',9),(123461,'يَوْمَئِذٍ عَلَيْها','يَوْمَئِذٍ عَلَيْها',0,1,1.6333,'ي000',9),(123462,'يَوْمَئِذٍ عَلَيْها غَبَرَةٌ','يَوْمَئِذٍ عَلَيْها غَبَرَةٌ',0,1,1.9333,'ي000',9),(123463,'يَوْمَئِذٍ مُسْفِرَةٌ','يَوْمَئِذٍ مُسْفِرَةٌ',0,1,1.7,'ي000',9),(123464,'يَوْمَئِذٍ مُسْفِرَةٌ ضاحِكَةٌ','يَوْمَئِذٍ مُسْفِرَةٌ ضاحِكَةٌ',0,1,2,'ي000',9),(123465,'يَوْمِ الْقِيامَةِ وَهَبْ','يَوْمِ الْقِيامَةِ وَهَبْ',0,1,1.8333,'ي000',9),(123466,'يُؤاخِذُ','يُؤاخِذُ',0,0,0.5333,'ي000',9),(123467,'يُؤاخِذُ اَهْلَ','يُؤاخِذُ اَهْلَ',0,1,1.5,'ي000',9),(123468,'يُؤاخِذُ اَهْلَ الأَرْضِ','يُؤاخِذُ اَهْلَ الأَرْضِ',0,1,1.8,'ي000',9),(123469,'يُؤْمِنُ','يُؤْمِنُ',0,0,0.5333,'ي000',9),(123470,'يُؤْمِنُ الْخائِفينَ','يُؤْمِنُ الْخائِفينَ',0,1,1.6667,'ي000',9),(123471,'يُؤْمِنُ الْخائِفينَ وَيُنَجِّي','يُؤْمِنُ الْخائِفينَ وَيُنَجِّي',0,1,2,'ي000',9),(123472,'يُبْصِرُ','يُبْصِرُ',0,0,0.5333,'ي000',9),(123473,'يُبْصِرُ مِنْ','يُبْصِرُ مِنْ',0,1,1.4333,'ي000',9),(123474,'يُبْصِرُ مِنْ فَوْقِ','يُبْصِرُ مِنْ فَوْقِ',0,1,1.6667,'ي000',9),(123475,'يُجيبُني','يُجيبُني',0,0,0.5333,'ي000',9),(123476,'يُجيبُني حينَ','يُجيبُني حينَ',0,1,1.4333,'ي000',9),(123477,'يُجيبُني حينَ اُناديهِ','يُجيبُني حينَ اُناديهِ',0,1,1.7333,'ي000',9),(123478,'يُجيرُني','يُجيرُني',0,0,0.5333,'ي000',9),(123479,'يُجيرُني مِنْكَ','يُجيرُني مِنْكَ',0,1,1.5,'ي000',9),(123480,'يُجيرُني مِنْكَ اَحَدٌ','يُجيرُني مِنْكَ اَحَدٌ',0,1,1.7333,'ي000',9),(123481,'يُحيطونَ','يُحيطونَ',0,0,0.5333,'ي000',9),(123482,'يُحيطونَ بِشَيءٍ','يُحيطونَ بِشَيءٍ',0,1,1.5333,'ي000',9),(123483,'يُحيطونَ بِشَيءٍ مِنْ','يُحيطونَ بِشَيءٍ مِنْ',0,1,1.7,'ي000',9),(123484,'يُحْصي','يُحْصي',0,0,0.4,'ي000',9),(123485,'يُحْصي عَدَدَ','يُحْصي عَدَدَ',0,1,1.4333,'ي000',9),(123486,'يُحْصي عَدَدَ الذُّنُوبِ','يُحْصي عَدَدَ الذُّنُوبِ',0,1,1.8,'ي000',9),(123487,'يُحْصي مِدْحَتَهُ','يُحْصي مِدْحَتَهُ',0,1,1.5667,'ي000',9),(123488,'يُحْصي مِدْحَتَهُ الْقائِلُونَ','يُحْصي مِدْحَتَهُ الْقائِلُونَ',0,1,2,'ي000',9),(123489,'يُحْصيها','يُحْصيها',0,0,0.5333,'ي000',9),(123490,'يُحْصيها غَيْرُكَ','يُحْصيها غَيْرُكَ',0,1,1.5667,'ي000',9),(123491,'يُحْصيها غَيْرُكَ اَللّـهُمَّ','يُحْصيها غَيْرُكَ اَللّـهُمَّ',0,1,1.9667,'ي000',9),(123492,'يُحْفيكَ','يُحْفيكَ',0,0,0.5333,'ي000',9),(123493,'يُحْفيكَ سائِلٌ','يُحْفيكَ سائِلٌ',0,1,1.5,'ي000',9),(123494,'يُحْفيكَ سائِلٌ وَلا','يُحْفيكَ سائِلٌ وَلا',0,1,1.6667,'ي000',9),(123495,'يُخَلِّصُني','يُخَلِّصُني',0,0,0.7333,'ي000',9),(123496,'يُخَلِّصُني وَبِحَبْلِ','يُخَلِّصُني وَبِحَبْلِ',0,1,1.7333,'ي000',9),(123497,'يُخَلِّصُني وَبِحَبْلِ مَنْ','يُخَلِّصُني وَبِحَبْلِ مَنْ',0,1,1.9,'ي000',9),(123498,'يُخَيَّبُ','يُخَيَّبُ',0,0,0.6,'ي000',9),(123499,'يُخَيَّبُ آمِلُهُ','يُخَيَّبُ آمِلُهُ',0,1,1.5667,'ي000',9),(123500,'يُخَيَّبُ آمِلُهُ اَلْحَمْدُ','يُخَيَّبُ آمِلُهُ اَلْحَمْدُ',0,1,1.9333,'ي000',9),(123501,'يُخْلَقْ','يُخْلَقْ',0,0,0.5333,'ي000',9),(123502,'يُخْلَقْ وَيَرْزُقُ','يُخْلَقْ وَيَرْزُقُ',0,1,1.6333,'ي000',9),(123503,'يُخْلَقْ وَيَرْزُقُ وَلا','يُخْلَقْ وَيَرْزُقُ وَلا',0,1,1.8,'ي000',9),(123504,'يُدْرِكُ','يُدْرِكُ',0,0,0.5333,'ي000',9),(123505,'يُدْرِكُ الاَبْصارَ','يُدْرِكُ الاَبْصارَ',0,1,1.6333,'ي000',9),(123506,'يُدْرِكُ الاَبْصارَ وَهُوَ','يُدْرِكُ الاَبْصارَ وَهُوَ',0,1,1.8667,'ي000',9),(123507,'يُرى سُبْحـانَ','يُرى سُبْحـانَ',0,1,1.4667,'ي000',9),(123508,'يُرى سُبْحـانَ اللهِ','يُرى سُبْحـانَ اللهِ',0,1,1.6667,'ي000',9),(123509,'يُرى وَقَرُبَ','يُرى وَقَرُبَ',0,1,1.4333,'ي000',9),(123510,'يُرى وَقَرُبَ فَشَهِدَ','يُرى وَقَرُبَ فَشَهِدَ',0,1,1.7333,'ي000',9),(123511,'يُرى وَما','يُرى وَما',0,1,1.3,'ي000',9),(123512,'يُرى وَما لا','يُرى وَما لا',0,1,1.4,'ي000',9),(123513,'يُريدُ','يُريدُ',0,0,0.4,'ي000',9),(123514,'يُريدُ اَلْحَمْدُ','يُريدُ اَلْحَمْدُ',0,1,1.5667,'ي000',9),(123515,'يُريدُ اَلْحَمْدُ للهِ','يُريدُ اَلْحَمْدُ للهِ',0,1,1.7333,'ي000',9),(123516,'يُرَدُّ سائِلُهُ','يُرَدُّ سائِلُهُ',0,1,1.5333,'ي000',9),(123517,'يُرَدُّ سائِلُهُ وَلا','يُرَدُّ سائِلُهُ وَلا',0,1,1.7,'ي000',9),(123518,'يُرْزَقُ','يُرْزَقُ',0,0,0.5333,'ي000',9),(123519,'يُرْزَقُ وَيُطْعِمُ','يُرْزَقُ وَيُطْعِمُ',0,1,1.6333,'ي000',9),(123520,'يُرْزَقُ وَيُطْعِمُ وَلا','يُرْزَقُ وَيُطْعِمُ وَلا',0,1,1.8,'ي000',9),(123521,'يُرْضيكَ','يُرْضيكَ',0,0,0.5333,'ي000',13),(123522,'يُرْضيكَ عَنّي','يُرْضيكَ عَنّي',0,1,1.4667,'ي000',9),(123523,'يُرْضيكَ عَنّي صَبْراً','يُرْضيكَ عَنّي صَبْراً',0,1,1.7333,'ي000',9),(123524,'يُرْضِكَ','يُرْضِكَ',0,0,0.5333,'ي000',9),(123525,'يُرْضِكَ خَرَجَ','يُرْضِكَ خَرَجَ',0,1,1.5,'ي000',9),(123526,'يُرْضِكَ خَرَجَ عَنْ','يُرْضِكَ خَرَجَ عَنْ',0,1,1.6667,'ي000',9),(123527,'يُساويهِ','يُساويهِ',0,0,0.5333,'ي000',9),(123528,'يُساويهِ شَيْءٌ','يُساويهِ شَيْءٌ',0,1,1.5,'ي000',9),(123529,'يُساويهِ شَيْءٌ وَلا','يُساويهِ شَيْءٌ وَلا',0,1,1.6667,'ي000',9),(123530,'يُسْتَتَرُ','يُسْتَتَرُ',0,0,0.6667,'ي000',9),(123531,'يُسْتَتَرُ مِنْهِ','يُسْتَتَرُ مِنْهِ',0,1,1.5667,'ي000',9),(123532,'يُسْتَتَرُ مِنْهِ بِسِتْر','يُسْتَتَرُ مِنْهِ بِسِتْر',0,1,1.8333,'ي000',9),(123533,'يُسْرٍ مِنْكَ','يُسْرٍ مِنْكَ',0,1,1.4333,'ي000',9),(123534,'يُسْرٍ مِنْكَ وَعافِيَةٍ','يُسْرٍ مِنْكَ وَعافِيَةٍ',0,1,1.8,'ي000',9),(123535,'يُسْرٍ ويسار','يُسْرٍ ويسار',0,1,1.4,'ي000',9),(123536,'يُسْرٍ ويسار وعافِيَةٍ','يُسْرٍ ويسار وعافِيَةٍ',0,1,1.7333,'ي000',9),(123537,'يُسْمَعُ','يُسْمَعُ',0,0,0.5333,'ي000',9),(123538,'يُسْمَعُ وَعَمَلٍ','يُسْمَعُ وَعَمَلٍ',0,1,1.5667,'ي000',9),(123539,'يُسْمَعُ وَعَمَلٍ لا','يُسْمَعُ وَعَمَلٍ لا',0,1,1.6667,'ي000',9),(123540,'يُشاكِلُهُ','يُشاكِلُهُ',0,0,0.6667,'ي000',9),(123541,'يُشاكِلُهُ وَلا','يُشاكِلُهُ وَلا',0,1,1.5,'ي000',9),(123542,'يُشاكِلُهُ وَلا ظَهيرٌ','يُشاكِلُهُ وَلا ظَهيرٌ',0,1,1.7333,'ي000',9),(123543,'يُشْرِكُ','يُشْرِكُ',0,0,0.5333,'ي000',9),(123544,'يُشْرِكُ بِكَ','يُشْرِكُ بِكَ',0,1,1.4333,'ي000',9),(123545,'يُشْرِكُ بِكَ شَيْئاً','يُشْرِكُ بِكَ شَيْئاً',0,1,1.7,'ي000',9),(123546,'يُصيبَني','يُصيبَني',0,0,0.5333,'ي000',9),(123547,'يُصيبَني إلاّ','يُصيبَني إلاّ',0,1,1.4333,'ي000',9),(123548,'يُصيبَني إلاّ ما','يُصيبَني إلاّ ما',0,1,1.5333,'ي000',9),(123549,'يُصَلُّونَ','يُصَلُّونَ',0,0,0.6667,'ي000',9),(123550,'يُصَلُّونَ عَلَى','يُصَلُّونَ عَلَى',0,1,1.5333,'ي000',9),(123551,'يُصَلُّونَ عَلَى النَّبِيِّ','يُصَلُّونَ عَلَى النَّبِيِّ',0,1,1.9,'ي000',9),(123552,'يُصَلِّيَ بِها','يُصَلِّيَ بِها',0,1,1.4667,'ي000',9),(123553,'يُصَلِّيَ بِها عَلَيْهِمْ','يُصَلِّيَ بِها عَلَيْهِمْ',0,1,1.8333,'ي000',9),(123554,'يُصَوِّرُكُمْ','يُصَوِّرُكُمْ',0,0,0.8667,'ي000',9),(123555,'يُصَوِّرُكُمْ فِي','يُصَوِّرُكُمْ فِي',0,1,1.5667,'ي000',9),(123556,'يُصَوِّرُكُمْ فِي الاَرْحامِ','يُصَوِّرُكُمْ فِي الاَرْحامِ',0,1,1.9333,'ي000',9),(123557,'يُصِمُّ','يُصِمُّ',0,0,0.4667,'ي000',9),(123558,'يُصِمُّ سَمْعَهُ','يُصِمُّ سَمْعَهُ',0,1,1.5333,'ي000',9),(123559,'يُصِمُّ سَمْعَهُ صَوْتٌ','يُصِمُّ سَمْعَهُ صَوْتٌ',0,1,1.7667,'ي000',9),(123560,'يُطْعَمُ','يُطْعَمُ',0,0,0.5333,'ي000',9),(123561,'يُطْعَمُ وَيُميتُ','يُطْعَمُ وَيُميتُ',0,1,1.5667,'ي000',9),(123562,'يُطْعَمُ وَيُميتُ الأَحياءَ','يُطْعَمُ وَيُميتُ الأَحياءَ',0,1,1.9,'ي000',9),(123563,'يُعادِلُهُ','يُعادِلُهُ',0,0,0.6667,'ي000',9),(123564,'يُعادِلُهُ وَلا','يُعادِلُهُ وَلا',0,1,1.5,'ي000',9),(123565,'يُعادِلُهُ وَلا شَبيهٌ','يُعادِلُهُ وَلا شَبيهٌ',0,1,1.7333,'ي000',9),(123566,'يُعاضِدُهُ','يُعاضِدُهُ',0,0,0.6667,'ي000',9),(123567,'يُعاضِدُهُ قَهَرَ','يُعاضِدُهُ قَهَرَ',0,1,1.5667,'ي000',9),(123568,'يُعاضِدُهُ قَهَرَ بِعِزَّتِهِ','يُعاضِدُهُ قَهَرَ بِعِزَّتِهِ',0,1,1.9667,'ي000',9),(123569,'يُعْبَدُ','يُعْبَدُ',0,0,0.5333,'ي000',9),(123570,'يُعْبَدُ غَيْرُهُ','يُعْبَدُ غَيْرُهُ',0,1,1.5667,'ي000',9),(123571,'يُعْبَدُ غَيْرُهُ لَكَ','يُعْبَدُ غَيْرُهُ لَكَ',0,1,1.7333,'ي000',9),(123572,'يُعْطي مَنْ','يُعْطي مَنْ',0,1,1.3667,'ي000',9),(123573,'يُعْطي مَنْ سَأَلَهُ','يُعْطي مَنْ سَأَلَهُ',0,1,1.6667,'ي000',9),(123574,'يُغَطّي','يُغَطّي',0,0,0.4667,'ي000',9),(123575,'يُغَطّي عَلَيَّ','يُغَطّي عَلَيَّ',0,1,1.5,'ي000',9),(123576,'يُغَطّي عَلَيَّ التَّبِعاتِ','يُغَطّي عَلَيَّ التَّبِعاتِ',0,1,1.9,'ي000',9),(123577,'يُغْلَقُ','يُغْلَقُ',0,0,0.5333,'ي000',9),(123578,'يُغْلَقُ بابُهُ','يُغْلَقُ بابُهُ',0,1,1.5,'ي000',9),(123579,'يُغْلَقُ بابُهُ وَلا','يُغْلَقُ بابُهُ وَلا',0,1,1.6667,'ي000',9),(123580,'يُغْنيهِ','يُغْنيهِ',0,0,0.5333,'ي000',9),(123581,'يُغْنيهِ وُجوُهٌ','يُغْنيهِ وُجوُهٌ',0,1,1.5333,'ي000',9),(123582,'يُغْنيهِ وُجوُهٌ يَوْمَئِذٍ','يُغْنيهِ وُجوُهٌ يَوْمَئِذٍ',0,1,1.9,'ي000',9),(123583,'يُفَرِّجُهُ','يُفَرِّجُهُ',0,0,0.7333,'ي000',9),(123584,'يُفَرِّجُهُ غَيْرُكَ','يُفَرِّجُهُ غَيْرُكَ',0,1,1.6667,'ي000',9),(123585,'يُفَرِّجُهُ غَيْرُكَ وَلِرَحْمَةٍ','يُفَرِّجُهُ غَيْرُكَ وَلِرَحْمَةٍ',0,1,2,'ي000',9),(123586,'يُقَرِّبْني','يُقَرِّبْني',0,0,0.7333,'ي000',9),(123587,'يُقَرِّبْني مِنْكَ','يُقَرِّبْني مِنْكَ',0,1,1.6,'ي000',9),(123588,'يُقَرِّبْني مِنْكَ 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عَنْكَ بِالصِّدْقِ','يُنبِئُونَ عَنْكَ بِالصِّدْقِ',0,1,1.9667,'ي000',9),(123604,'يُنَبِّئُهُمْ','يُنَبِّئُهُمْ',0,0,0.8667,'ي000',9),(123605,'يُنَبِّئُهُمْ بِما','يُنَبِّئُهُمْ بِما',0,1,1.6,'ي000',9),(123606,'يُنَبِّئُهُمْ بِما عَمِلُوا','يُنَبِّئُهُمْ بِما عَمِلُوا',0,1,1.9,'ي000',9),(123607,'يُنْشِئُ','يُنْشِئُ',0,0,0.5333,'ي000',9),(123608,'يُنْشِئُ السَّحابَ','يُنْشِئُ السَّحابَ',0,1,1.6,'ي000',9),(123609,'يُنْشِئُ السَّحابَ الثِّقالَ','يُنْشِئُ السَّحابَ الثِّقالَ',0,1,1.9333,'ي000',9),(123610,'يُهْتَكُ','يُهْتَكُ',0,0,0.5333,'ي000',9),(123611,'يُهْتَكُ حِجابُهُ','يُهْتَكُ حِجابُهُ',0,1,1.5667,'ي000',9),(123612,'يُهْتَكُ حِجابُهُ وَلا','يُهْتَكُ حِجابُهُ وَلا',0,1,1.7333,'ي000',9),(123613,'يُواري','يُواري',0,0,0.4,'ي000',9),(123614,'يُواري مِنْهُ','يُواري مِنْهُ',0,1,1.4333,'ي000',9),(123615,'يُواري مِنْهُ جِدارٌ','يُواري مِنْهُ جِدارٌ',0,1,1.6667,'ي000',9),(123616,'يُوجَدُ','يُوجَدُ',0,0,0.4667,'ي000',9),(123617,'يُوجَدُ إلاّ','يُوجَدُ إلاّ',0,1,1.4,'ي000',9),(123618,'يُوجَدُ 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فيهِ',0,1,1.6333,'ا000',4),(125282,'اجْعَلْ صِيامى','اجْعَلْ صِيامى',0,1,1.4667,'ا000',4),(125283,'اجْعَلْ صِيامى فيهِ','اجْعَلْ صِيامى فيهِ',0,1,1.6333,'ا000',4),(125284,'اجْعَلْ صِيامي','اجْعَلْ صِيامي',0,1,1.4667,'ا000',4),(125285,'اجْعَلْ صِيامي فيهِ','اجْعَلْ صِيامي فيهِ',0,1,1.6333,'ا000',4),(125286,'اجْعَلْ لى','اجْعَلْ لى',0,1,1.3333,'ا000',4),(125287,'اجْعَلْ لى فيهِ','اجْعَلْ لى فيهِ',0,1,1.5,'ا000',4),(125288,'اجْعَلْ لي فيهِ','اجْعَلْ لي فيهِ',0,1,1.5,'ا000',4),(125289,'اجْعَلْني فيهِ','اجْعَلْني فيهِ',0,1,1.4667,'ا000',4),(125290,'اجْعَلْني فيهِ مُحِبَّاً','اجْعَلْني فيهِ مُحِبَّاً',0,1,1.8,'ا000',4),(125291,'اجْعَلْني فيهِ مِنَ','اجْعَلْني فيهِ مِنَ',0,1,1.6333,'ا000',4),(125292,'اجْعَلْني فيهِ مِنْ','اجْعَلْني فيهِ مِنْ',0,1,1.6333,'ا000',4),(125293,'ارْزُقْني فيهِ','ارْزُقْني فيهِ',0,1,1.4667,'ا000',4),(125294,'ارْزُقْني فيهِ الذِّهْنَ','ارْزُقْني فيهِ الذِّهْنَ',0,1,1.8,'ا000',4),(125295,'ارْزُقْني فيهِ رَحْمَةَ','ارْزُقْني فيهِ رَحْمَةَ',0,1,1.7667,'ا000',4),(125296,'ارْزُقْني فيهِ طاعَةَ','ارْزُقْني فيهِ طاعَةَ',0,1,1.7,'ا000',4),(125297,'ارْزُقْني فيهِ فَضْلَ','ارْزُقْني فيهِ فَضْلَ',0,1,1.7,'ا000',4),(125298,'اغْسِلْني','اغْسِلْني',0,0,0.6,'ا000',4),(125299,'اغْسِلْني فيهِ','اغْسِلْني فيهِ',0,1,1.4667,'ا000',4),(125300,'اغْسِلْني فيهِ مِنَ','اغْسِلْني فيهِ مِنَ',0,1,1.6333,'ا000',4),(125301,'افْتَحْ','افْتَحْ',0,0,0.4667,'ا000',4),(125302,'افْتَحْ لي','افْتَحْ لي',0,1,1.3333,'ا000',4),(125303,'افْتَحْ لي فيهِ','افْتَحْ لي فيهِ',0,1,1.5,'ا000',4),(125304,'الآمِلينَ','الآمِلينَ',0,0,0.6,'ا000',4),(125305,'الآمِلينَ allah\'ım','الآمِلينَ allah',0,1,1.6,'ا450',4),(125306,'الآمِلينَ allah\'ım bu','الآمِلينَ allah bu',0,1,1.7,'ا451',4),(125307,'الأَبْرارِ بِعَوْنِكَ','الأَبْرارِ بِعَوْنِكَ',0,1,1.7,'ا000',4),(125308,'الأَبْرارِ بِعَوْنِكَ يا','الأَبْرارِ بِعَوْنِكَ يا',0,1,1.8,'ا000',4),(125309,'الأَبْرارِ وَجَنِّبْني','الأَبْرارِ وَجَنِّبْني',0,1,1.7333,'ا000',4),(125310,'الأَبْرارِ وَجَنِّبْني فيهِ','الأَبْرارِ وَجَنِّبْني فيهِ',0,1,1.9,'ا000',4),(125311,'الأَجْوَدينَ','الأَجْوَدينَ',0,0,0.8,'ا000',4),(125312,'الأَشْرارِ','الأَشْرارِ',0,0,0.6667,'ا000',4),(125313,'الأَشْرارِ وَآوِني','الأَشْرارِ وَآوِني',0,1,1.6,'ا000',4),(125314,'الأَشْرارِ وَآوِني فيهِ','الأَشْرارِ وَآوِني فيهِ',0,1,1.7667,'ا000',4),(125315,'الأَعْمالِ','الأَعْمالِ',0,0,0.6667,'ا000',4),(125316,'الأَعْمالِ وَاقْضِ','الأَعْمالِ وَاقْضِ',0,1,1.6,'ا000',4),(125317,'الأَعْمالِ وَاقْضِ لي','الأَعْمالِ وَاقْضِ لي',0,1,1.7,'ا000',4),(125318,'الأَقْدارِ','الأَقْدارِ',0,0,0.6667,'ا000',4),(125319,'الأَقْدارِ وَوَفِّقْني','الأَقْدارِ وَوَفِّقْني',0,1,1.7333,'ا000',4),(125320,'الأَقْدارِ وَوَفِّقْني فيهِ','الأَقْدارِ وَوَفِّقْني فيهِ',0,1,1.9,'ا000',4),(125321,'الاِحْسانَ','الاِحْسانَ',0,0,0.6667,'ا000',4),(125322,'الاِحْسانَ وَكَرِّهْ','الاِحْسانَ وَكَرِّهْ',0,1,1.6667,'ا000',4),(125323,'الاِحْسانَ وَكَرِّهْ اِلَيَّ','الاِحْسانَ وَكَرِّهْ اِلَيَّ',0,1,1.9333,'ا000',4),(125324,'الاَْيْتامِ','الاَْيْتامِ',0,0,0.7333,'ا000',4),(125325,'الاَْيْتامِ وَاِطْعامَ','الاَْيْتامِ وَاِطْعامَ',0,1,1.7333,'ا000',4),(125326,'الاَْيْتامِ وَاِطْعامَ اَلطَّعامِ','الاَْيْتامِ وَاِطْعامَ اَلطَّعامِ',0,1,2,'ا000',4),(125327,'التَّفْسيرِ','التَّفْسيرِ',0,0,0.7333,'ا000',4),(125328,'التَّفْسيرِ وَالسُّؤالِ','التَّفْسيرِ وَالسُّؤالِ',0,1,1.7667,'ا000',4),(125329,'التَّفْسيرِ وَالسُّؤالِ يا','التَّفْسيرِ وَالسُّؤالِ يا',0,1,1.8667,'ا000',4),(125330,'التَّوْفيقَ','التَّوْفيقَ',0,0,0.7333,'ا000',4),(125331,'التَّوْفيقَ فيهِ','التَّوْفيقَ فيهِ',0,1,1.5333,'ا000',4),(125332,'التَّوْفيقَ فيهِ لاَِنْ','التَّوْفيقَ فيهِ لاَِنْ',0,1,1.7667,'ا000',4),(125333,'التَّوْفيقَ وَالْعِصْمَةَ','التَّوْفيقَ وَالْعِصْمَةَ',0,1,1.8333,'ا000',4),(125334,'التَّوْفيقَ وَالْعِصْمَةَ وَطَهِّرْ','التَّوْفيقَ وَالْعِصْمَةَ وَطَهِّرْ',0,1,2,'ا000',4),(125335,'التُّهْمَةِ','التُّهْمَةِ',0,0,0.7333,'ا000',4),(125336,'التُّهْمَةِ يا','التُّهْمَةِ يا',0,1,1.4667,'ا000',4),(125337,'التُّهْمَةِ يا رَحيماً','التُّهْمَةِ يا رَحيماً',0,1,1.7333,'ا000',4),(125338,'الدَّنَسِ','الدَّنَسِ',0,0,0.6,'ا000',4),(125339,'الدَّنَسِ وَالأَقْذارِ','الدَّنَسِ وَالأَقْذارِ',0,1,1.7333,'ا000',4),(125340,'الدَّنَسِ وَالأَقْذارِ وَصَبِّرْني','الدَّنَسِ وَالأَقْذارِ وَصَبِّرْني',0,1,2,'ا000',4),(125341,'الذَّنْبَ وَالْوِزْرَ','الذَّنْبَ وَالْوِزْرَ',0,1,1.7,'ا000',4),(125342,'الذَّنْبَ وَالْوِزْرَ يا','الذَّنْبَ وَالْوِزْرَ يا',0,1,1.8,'ا000',4),(125343,'الذُّنُوبِ وَطَهِّرْني','الذُّنُوبِ وَطَهِّرْني',0,1,1.7333,'ا000',4),(125344,'الذُّنُوبِ وَطَهِّرْني فيهِ','الذُّنُوبِ وَطَهِّرْني فيهِ',0,1,1.9,'ا000',4),(125345,'الذِّهْنَ','الذِّهْنَ',0,0,0.6,'ا000',4),(125346,'الذِّهْنَ وَالتَّنْبيهَ','الذِّهْنَ وَالتَّنْبيهَ',0,1,1.7667,'ا000',4),(125347,'الذِّهْنَ وَالتَّنْبيهَ وَباعِدْني','الذِّهْنَ وَالتَّنْبيهَ وَباعِدْني',0,1,2,'ا000',4),(125348,'الرّاحِمينَ allah\'ım bu','الرّاحِمينَ allah bu',0,1,1.7667,'ا451',4),(125349,'الرّاغِبينَ allah\'ım','الرّاغِبينَ allah',0,1,1.6667,'ا450',4),(125350,'الرّاغِبينَ allah\'ım sana','الرّاغِبينَ allah sana',0,1,1.8333,'ا4525',4),(125351,'الرَّسُولُ','الرَّسُولُ',0,0,0.6667,'ا000',4),(125352,'الرَّسُولُ مُحْكَمَةً','الرَّسُولُ مُحْكَمَةً',0,1,1.7,'ا000',4),(125353,'الرَّسُولُ مُحْكَمَةً فُرُوعُهُ','الرَّسُولُ مُحْكَمَةً فُرُوعُهُ',0,1,2,'ا000',4),(125354,'السّائِلينَ allah\'ım','السّائِلينَ allah',0,1,1.6667,'ا450',4),(125355,'السّائِلينَ allah\'ım bu','السّائِلينَ allah bu',0,1,1.7667,'ا451',4),(125356,'السّاطِعَةِ','السّاطِعَةِ',0,0,0.7333,'ا000',4),(125357,'السّاطِعَةِ وَخُذْ','السّاطِعَةِ وَخُذْ',0,1,1.6,'ا000',4),(125358,'السّاطِعَةِ وَخُذْ بِناصِيَتي','السّاطِعَةِ وَخُذْ بِناصِيَتي',0,1,1.9667,'ا000',4),(125359,'السّامِعينَ','السّامِعينَ',0,0,0.7333,'ا000',4),(125360,'السّامِعينَ allah\'ım','السّامِعينَ allah',0,1,1.6667,'ا450',4),(125361,'السّامِعينَ allah\'ım bu','السّامِعينَ allah bu',0,1,1.7667,'ا451',4),(125362,'السَّخَطَ','السَّخَطَ',0,0,0.6,'ا000',4),(125363,'السَّخَطَ وَالنّيرانَ','السَّخَطَ وَالنّيرانَ',0,1,1.7,'ا000',4),(125364,'السَّخَطَ وَالنّيرانَ بِعَوْنِكَ','السَّخَطَ وَالنّيرانَ بِعَوْنِكَ',0,1,2,'ا000',4),(125365,'السَّفاهَةِ','السَّفاهَةِ',0,0,0.7333,'ا000',4),(125366,'السَّفاهَةِ وَالتَّمْويهِ','السَّفاهَةِ وَالتَّمْويهِ',0,1,1.8333,'ا000',4),(125367,'السَّفاهَةِ وَالتَّمْويهِ وَاجْعَلْ','السَّفاهَةِ وَالتَّمْويهِ وَاجْعَلْ',0,1,2,'ا000',4),(125368,'السَّكينَةِ','السَّكينَةِ',0,0,0.7333,'ا000',4),(125369,'السَّكينَةِ في','السَّكينَةِ في',0,1,1.4667,'ا000',4),(125370,'السَّكينَةِ في قُلُوبِ','السَّكينَةِ في قُلُوبِ',0,1,1.7333,'ا000',4),(125371,'السَّلامِ','السَّلامِ',0,0,0.6,'ا000',4),(125372,'السَّلامِ وَصُحْبَةَ','السَّلامِ وَصُحْبَةَ',0,1,1.6667,'ا000',4),(125373,'السَّلامِ وَصُحْبَةَ الْكِرامِ','السَّلامِ وَصُحْبَةَ الْكِرامِ',0,1,2,'ا000',4),(125374,'الصّائِمينَ','الصّائِمينَ',0,0,0.7333,'ا000',4),(125375,'الصّائِمينَ وَقِيامي','الصّائِمينَ وَقِيامي',0,1,1.6667,'ا000',4),(125376,'الصّائِمينَ وَقِيامي فيهِ','الصّائِمينَ وَقِيامي فيهِ',0,1,1.8333,'ا000',4),(125377,'الصّالِحينَ allah\'ım','الصّالِحينَ allah',0,1,1.6667,'ا450',4),(125378,'الصّالِحينَ allah\'ım bu','الصّالِحينَ allah bu',0,1,1.7667,'ا451',4),(125379,'الصّالِحينَ اْلقانِتينَ','الصّالِحينَ اْلقانِتينَ',0,1,1.7667,'ا000',4),(125380,'الصّالِحينَ اْلقانِتينَ وَاجْعَلني','الصّالِحينَ اْلقانِتينَ وَاجْعَلني',0,1,2,'ا000',4),(125381,'الطّالِبينَ allah\'ım','الطّالِبينَ allah',0,1,1.6667,'ا450',4),(125382,'الطّالِبينَ allah\'ım bu','الطّالِبينَ allah bu',0,1,1.7667,'ا451',4),(125383,'الطّاهِرينَ allah\'ım','الطّاهِرينَ allah',0,1,1.6667,'ا450',4),(125384,'الطّاهِرينَ allah\'ım bu','الطّاهِرينَ allah bu',0,1,1.7667,'ا451',4),(125385,'الطّاهِرينَ وَالْحَمْدُ','الطّاهِرينَ وَالْحَمْدُ',0,1,1.7667,'ا000',4),(125386,'الطّاهِرينَ وَالْحَمْدُ للهِ','الطّاهِرينَ وَالْحَمْدُ للهِ',0,1,1.9333,'ا000',4),(125387,'النّاظِرينَ allah\'ım','النّاظِرينَ allah',0,1,1.6667,'ا450',4),(125388,'النّاظِرينَ allah\'ım bu','النّاظِرينَ allah bu',0,1,1.7667,'ا451',4),(125389,'النّيرانِ','النّيرانِ',0,0,0.6,'ا000',4),(125390,'النّيرانِ وَوَفِّقْني','النّيرانِ وَوَفِّقْني',0,1,1.7,'ا000',4),(125391,'النّيرانِ وَوَفِّقْني فيهِ','النّيرانِ وَوَفِّقْني فيهِ',0,1,1.8667,'ا000',4),(125392,'النَّبِيّينَ allah\'ım','النَّبِيّينَ allah',0,1,1.7,'ا450',4),(125393,'النَّبِيّينَ allah\'ım beni','النَّبِيّينَ allah beni',0,1,1.8667,'ا4515',4),(125394,'النَّوافِلِ','النَّوافِلِ',0,0,0.7333,'ا000',4),(125395,'النَّوافِلِ وَاَكْرِمْني','النَّوافِلِ وَاَكْرِمْني',0,1,1.8,'ا000',4),(125396,'النَّوافِلِ وَاَكْرِمْني فيهِ','النَّوافِلِ وَاَكْرِمْني فيهِ',0,1,1.9667,'ا000',4),(125397,'الْجامِعَةِ','الْجامِعَةِ',0,0,0.7333,'ا000',4),(125398,'الْجامِعَةِ بِمَحَبَّتِكَ','الْجامِعَةِ بِمَحَبَّتِكَ',0,1,1.8333,'ا000',4),(125399,'الْجامِعَةِ بِمَحَبَّتِكَ يا','الْجامِعَةِ بِمَحَبَّتِكَ يا',0,1,1.9333,'ا000',4),(125400,'الْجَنَّةَ لي','الْجَنَّةَ لي',0,1,1.4333,'ا000',4),(125401,'الْجَنَّةَ لي مَنْزِلاً','الْجَنَّةَ لي مَنْزِلاً',0,1,1.7667,'ا000',4),(125402,'الْجِنانِ وَاَغْلِقْ','الْجِنانِ وَاَغْلِقْ',0,1,1.6667,'ا000',4),(125403,'الْجِنانِ وَاَغْلِقْ عَنّي','الْجِنانِ وَاَغْلِقْ عَنّي',0,1,1.8667,'ا000',4),(125404,'الْحَقِّ الْمُبينِ','الْحَقِّ الْمُبينِ',0,1,1.6,'ا000',4),(125405,'الْحَقِّ الْمُبينِ allah\'ım','الْحَقِّ الْمُبينِ allah',0,1,1.9,'ا450',4),(125406,'الْحَوائِجَ','الْحَوائِجَ',0,0,0.7333,'ا000',4),(125407,'الْحَوائِجَ وَالآمالَ','الْحَوائِجَ وَالآمالَ',0,1,1.7,'ا000',4),(125408,'الْحَوائِجَ وَالآمالَ يا','الْحَوائِجَ وَالآمالَ يا',0,1,1.8,'ا000',4),(125409,'الْخائِفينَ allah\'ım','الْخائِفينَ allah',0,1,1.6667,'ا450',4),(125410,'الْخائِفينَ allah\'ım bu','الْخائِفينَ allah bu',0,1,1.7667,'ا451',4),(125411,'الْخاشِعينَ وَاشْرَحْ','الْخاشِعينَ وَاشْرَحْ',0,1,1.7,'ا000',4),(125412,'الْخاشِعينَ وَاشْرَحْ فيهِ','الْخاشِعينَ وَاشْرَحْ فيهِ',0,1,1.8667,'ا000',4),(125413,'الْخَطايا','الْخَطايا',0,0,0.6,'ا000',4),(125414,'الْخَطايا وَالْهَفَواتِ','الْخَطايا وَالْهَفَواتِ',0,1,1.7667,'ا000',4),(125415,'الْخَطايا وَالْهَفَواتِ وَلا','الْخَطايا وَالْهَفَواتِ وَلا',0,1,1.9333,'ا000',4),(125416,'الْعارِفينَ','الْعارِفينَ',0,0,0.7333,'ا000',4),(125417,'الْعارِفينَ allah\'ım','الْعارِفينَ allah',0,1,1.6667,'ا450',4),(125418,'الْعارِفينَ allah\'ım bu','الْعارِفينَ allah bu',0,1,1.7667,'ا451',4),(125419,'الْعالَمينَ allah\'ım bu','الْعالَمينَ allah bu',0,1,1.7667,'ا451',4),(125420,'الْعالَمينَ صَلِّ','الْعالَمينَ صَلِّ',0,1,1.5667,'ا000',4),(125421,'الْعالَمينَ صَلِّ عَلى','الْعالَمينَ صَلِّ عَلى',0,1,1.7333,'ا000',4),(125422,'الْعالَمينَ وَاعْفُ','الْعالَمينَ وَاعْفُ',0,1,1.6333,'ا000',4),(125423,'الْعالَمينَ وَاعْفُ عَنّي','الْعالَمينَ وَاعْفُ عَنّي',0,1,1.8333,'ا000',4),(125424,'الْعَدْلِ','الْعَدْلِ',0,0,0.6,'ا000',4),(125425,'الْعَدْلِ وَالاِنْصافِ','الْعَدْلِ وَالاِنْصافِ',0,1,1.7333,'ا000',4),(125426,'الْعَدْلِ وَالاِنْصافِ وَآمِنّي','الْعَدْلِ وَالاِنْصافِ وَآمِنّي',0,1,2,'ا000',4),(125427,'الْعُسْرِ','الْعُسْرِ',0,0,0.6,'ا000',4),(125428,'الْعُسْرِ اِلَى','الْعُسْرِ اِلَى',0,1,1.5,'ا000',4),(125429,'الْعُسْرِ اِلَى الْيُسْرِ','الْعُسْرِ اِلَى الْيُسْرِ',0,1,1.8333,'ا000',4),(125430,'الْعُيُوبِ وَامْتَحِنْ','الْعُيُوبِ وَامْتَحِنْ',0,1,1.7333,'ا000',4),(125431,'الْعُيُوبِ وَامْتَحِنْ قَلْبي','الْعُيُوبِ وَامْتَحِنْ قَلْبي',0,1,1.9667,'ا000',4),(125432,'الْغافِلينَ وَهَبْ','الْغافِلينَ وَهَبْ',0,1,1.6,'ا000',4),(125433,'الْغافِلينَ وَهَبْ لى','الْغافِلينَ وَهَبْ لى',0,1,1.7,'ا000',4),(125434,'الْفائِزينَ لَدَيْكَ','الْفائِزينَ لَدَيْكَ',0,1,1.6667,'ا000',4),(125435,'الْفائِزينَ لَدَيْكَ وَاجْعَلْني','الْفائِزينَ لَدَيْكَ وَاجْعَلْني',0,1,2,'ا000',4),(125436,'الْفُسُوقَ','الْفُسُوقَ',0,0,0.6667,'ا000',4),(125437,'الْفُسُوقَ وَالْعِصْيانَ','الْفُسُوقَ وَالْعِصْيانَ',0,1,1.8,'ا000',4),(125438,'الْفُسُوقَ وَالْعِصْيانَ وَحَرِّمْ','الْفُسُوقَ وَالْعِصْيانَ وَحَرِّمْ',0,1,2,'ا000',4),(125439,'الْقائِمينَ','الْقائِمينَ',0,0,0.7333,'ا000',4),(125440,'الْقائِمينَ وَنَبِّهْني','الْقائِمينَ وَنَبِّهْني',0,1,1.7667,'ا000',4),(125441,'الْقائِمينَ وَنَبِّهْني فيهِ','الْقائِمينَ وَنَبِّهْني فيهِ',0,1,1.9333,'ا000',4),(125442,'الْقَدْرِ وَصَيِّرْ','الْقَدْرِ وَصَيِّرْ',0,1,1.6333,'ا000',4),(125443,'الْقَدْرِ وَصَيِّرْ اُمُوري','الْقَدْرِ وَصَيِّرْ اُمُوري',0,1,1.9,'ا000',4),(125444,'الْقَـرارِ','الْقَـرارِ',0,0,0.6667,'ا000',4),(125445,'الْقَـرارِ بِاِلهٰيَّتِكَ','الْقَـرارِ بِاِلهٰيَّتِكَ',0,1,1.8333,'ا000',4),(125446,'الْقَـرارِ بِاِلهٰيَّتِكَ يا','الْقَـرارِ بِاِلهٰيَّتِكَ يا',0,1,1.9333,'ا000',4),(125447,'الْقُرْآنِ يا','الْقُرْآنِ يا',0,1,1.4333,'ا000',4),(125448,'الْقُرْآنِ يا مُنْزِلَ','الْقُرْآنِ يا مُنْزِلَ',0,1,1.7333,'ا000',4),(125449,'الْقُلُوبِ يا','الْقُلُوبِ يا',0,1,1.4333,'ا000',4),(125450,'الْقُلُوبِ يا مُقيلَ','الْقُلُوبِ يا مُقيلَ',0,1,1.6667,'ا000',4),(125451,'الْقُنُوعِ','الْقُنُوعِ',0,0,0.6667,'ا000',4),(125452,'الْقُنُوعِ وَالْكَفافِ','الْقُنُوعِ وَالْكَفافِ',0,1,1.7333,'ا000',4),(125453,'الْقُنُوعِ وَالْكَفافِ وَاحْمِلْني','الْقُنُوعِ وَالْكَفافِ وَاحْمِلْني',0,1,2,'ا000',4),(125454,'الْكِرامِ','الْكِرامِ',0,0,0.6,'ا000',4),(125455,'الْكِرامِ بِطَولِكَ','الْكِرامِ بِطَولِكَ',0,1,1.6333,'ا000',4),(125456,'الْكِرامِ بِطَولِكَ يا','الْكِرامِ بِطَولِكَ يا',0,1,1.7333,'ا000',4),(125457,'الْمَسائِلِ','الْمَسائِلِ',0,0,0.7333,'ا000',4),(125458,'الْمَسائِلِ وَقَرِّبْ','الْمَسائِلِ وَقَرِّبْ',0,1,1.7,'ا000',4),(125459,'الْمَسائِلِ وَقَرِّبْ فيهِ','الْمَسائِلِ وَقَرِّبْ فيهِ',0,1,1.8667,'ا000',4),(125460,'الْمَساكينَ','الْمَساكينَ',0,0,0.7333,'ا000',4),(125461,'الْمَساكينَ allah\'ım','الْمَساكينَ allah',0,1,1.6667,'ا450',4),(125462,'الْمَساكينَ allah\'ım bu','الْمَساكينَ allah bu',0,1,1.7667,'ا451',4),(125463,'الْمُؤْمِنينَ allah\'ım','الْمُؤْمِنينَ allah',0,1,1.7333,'ا450',10),(125464,'الْمُؤْمِنينَ allah\'ım bu','الْمُؤْمِنينَ allah bu',0,1,1.8333,'ا451',4),(125465,'الْمُبينِ','الْمُبينِ',0,0,0.6,'ا000',4),(125466,'الْمُبينِ allah\'ım','الْمُبينِ allah',0,1,1.6,'ا450',4),(125467,'الْمُبينِ allah\'ım bu','الْمُبينِ allah bu',0,1,1.7,'ا451',4),(125468,'الْمُتَوَكِّلينَ','الْمُتَوَكِّلينَ',0,0,1,'ا000',4),(125469,'الْمُتَوَكِّلينَ عَلَيْكَ','الْمُتَوَكِّلينَ عَلَيْكَ',0,1,1.8333,'ا000',4),(125470,'الْمُتَوَكِّلينَ عَلَيْكَ وَاجْعَلْني','الْمُتَوَكِّلينَ عَلَيْكَ وَاجْعَلْني',0,1,2,'ا000',4),(125471,'الْمُخْبِتينَ','الْمُخْبِتينَ',0,0,0.8667,'ا000',4),(125472,'الْمُخْبِتينَ بِاَمانِكَ','الْمُخْبِتينَ بِاَمانِكَ',0,1,1.8,'ا000',4),(125473,'الْمُخْبِتينَ بِاَمانِكَ يا','الْمُخْبِتينَ بِاَمانِكَ يا',0,1,1.9,'ا000',4),(125474,'الْمُذْنِبينَ allah\'ım','الْمُذْنِبينَ allah',0,1,1.7333,'ا450',4),(125475,'الْمُذْنِبينَ allah\'ım bu','الْمُذْنِبينَ allah bu',0,1,1.8333,'ا451',4),(125476,'الْمُسْتَغيثينَ allah\'ım','الْمُسْتَغيثينَ allah',0,1,1.8,'ا450',4),(125477,'الْمُسْتَغيثينَ allah\'ım bu','الْمُسْتَغيثينَ allah bu',0,1,1.9,'ا451',4),(125478,'الْمُسْتَغْفِرينَ','الْمُسْتَغْفِرينَ',0,0,1,'ا000',4),(125479,'الْمُسْتَغْفِرينَ وَاجْعَلْني','الْمُسْتَغْفِرينَ وَاجْعَلْني',0,1,1.9667,'ا000',4),(125480,'الْمُسْتَغْفِرينَ وَاجْعَلْني فيهِ','الْمُسْتَغْفِرينَ وَاجْعَلْني فيهِ',0,1,2,'ا000',4),(125481,'الْمُسْلِمينَ allah\'ım','الْمُسْلِمينَ allah',0,1,1.7333,'ا450',4),(125482,'الْمُسْلِمينَ allah\'ım bu','الْمُسْلِمينَ allah bu',0,1,1.8333,'ا451',4),(125483,'الْمُشْتاقينَ','الْمُشْتاقينَ',0,0,0.8667,'ا000',4),(125484,'الْمُشْتاقينَ allah\'ım','الْمُشْتاقينَ allah',0,1,1.7333,'ا450',4),(125485,'الْمُشْتاقينَ allah\'ım bu','الْمُشْتاقينَ allah bu',0,1,1.8333,'ا451',4),(125486,'الْمُضِلّينَ','الْمُضِلّينَ',0,0,0.8,'ا000',4),(125487,'الْمُضِلّينَ allah\'ım','الْمُضِلّينَ allah',0,1,1.7,'ا450',4),(125488,'الْمُضِلّينَ allah\'ım bu','الْمُضِلّينَ allah bu',0,1,1.8,'ا451',4),(125489,'الْمُضْطَرّينَ','الْمُضْطَرّينَ',0,0,0.9333,'ا000',4),(125490,'الْمُضْطَرّينَ allah\'ım','الْمُضْطَرّينَ allah',0,1,1.7667,'ا450',4),(125491,'الْمُضْطَرّينَ allah\'ım fazl','الْمُضْطَرّينَ allah fazl',0,1,1.9333,'ا45124',4),(125492,'الْمُقَرَّبينَ اِلَيْكَ','الْمُقَرَّبينَ اِلَيْكَ',0,1,1.7667,'ا000',4),(125493,'الْمُقَرَّبينَ اِلَيْكَ بِاِحْسانِكَ','الْمُقَرَّبينَ اِلَيْكَ بِاِحْسانِكَ',0,1,2,'ا000',4),(125494,'الْمُقَرَّبينَ بِرَأْفَتِكَ','الْمُقَرَّبينَ بِرَأْفَتِكَ',0,1,1.9,'ا000',4),(125495,'الْمُقَرَّبينَ بِرَأْفَتِكَ يا','الْمُقَرَّبينَ بِرَأْفَتِكَ يا',0,1,2,'ا000',4),(125496,'الْمُلِحّينَ','الْمُلِحّينَ',0,0,0.8,'ا000',4),(125497,'الْمُلِحّينَ allah\'ım','الْمُلِحّينَ allah',0,1,1.7,'ا450',4),(125498,'الْمُلِحّينَ allah\'ım bu','الْمُلِحّينَ allah bu',0,1,1.8,'ا451',4),(125499,'الْواسِعَةِ وَاهْدِني','الْواسِعَةِ وَاهْدِني',0,1,1.7,'ا000',4),(125500,'الْواسِعَةِ وَاهْدِني فيهِ','الْواسِعَةِ وَاهْدِني فيهِ',0,1,1.8667,'ا000',4),(125501,'الْوَسائِلِ','الْوَسائِلِ',0,0,0.7333,'ا000',4),(125502,'الْوَسائِلِ يا','الْوَسائِلِ يا',0,1,1.4667,'ا000',4),(125503,'الْوَسائِلِ يا مَنْ','الْوَسائِلِ يا مَنْ',0,1,1.6333,'ا000',4),(125504,'الْيُسْرِ','الْيُسْرِ',0,0,0.6,'ا000',4),(125505,'الْيُسْرِ وَاقْبَلْ','الْيُسْرِ وَاقْبَلْ',0,1,1.6333,'ا000',4),(125506,'الْيُسْرِ وَاقْبَلْ مَعاذيري','الْيُسْرِ وَاقْبَلْ مَعاذيري',0,1,1.9333,'ا000',4),(125507,'الُْمجْرِمينَ','الُْمجْرِمينَ',0,0,0.8667,'ا000',4),(125508,'الُْمجْرِمينَ allah\'ım','الُْمجْرِمينَ allah',0,1,1.7333,'ا450',4),(125509,'الُْمجْرِمينَ allah\'ım bu','الُْمجْرِمينَ allah bu',0,1,1.8333,'ا451',4),(125510,'اهْدِني','اهْدِني',0,0,0.4667,'ا000',4),(125511,'اهْدِني فيهِ','اهْدِني فيهِ',0,1,1.4,'ا000',4),(125512,'اهْدِني فيهِ لِصالِحِ','اهْدِني فيهِ لِصالِحِ',0,1,1.7,'ا000',4),(125513,'اَبْصَرَ النّاظِرينَ','اَبْصَرَ النّاظِرينَ',0,1,1.6667,'ا000',4),(125514,'اَبْصَرَ النّاظِرينَ allah\'ım','اَبْصَرَ النّاظِرينَ allah',0,1,1.9667,'ا450',4),(125515,'اَبْوابَ','اَبْوابَ',0,0,0.5333,'ا000',4),(125516,'اَبْوابَ النّيرانِ','اَبْوابَ النّيرانِ',0,1,1.6,'ا000',4),(125517,'اَبْوابَ النّيرانِ وَوَفِّقْني','اَبْوابَ النّيرانِ وَوَفِّقْني',0,1,2,'ا000',4),(125518,'اَبْوابَ الْجِنانِ','اَبْوابَ الْجِنانِ',0,1,1.6,'ا000',4),(125519,'اَبْوابَ الْجِنانِ وَاَغْلِقْ','اَبْوابَ الْجِنانِ وَاَغْلِقْ',0,1,1.9667,'ا000',4),(125520,'اَبْوابَ فَضْلِكَ','اَبْوابَ فَضْلِكَ',0,1,1.5667,'ا000',4),(125521,'اَبْوابَ فَضْلِكَ وَاَنْزِلْ','اَبْوابَ فَضْلِكَ وَاَنْزِلْ',0,1,1.9333,'ا000',4),(125522,'اَجْوَدَ','اَجْوَدَ',0,0,0.5333,'ا000',4),(125523,'اَجْوَدَ الأَجْوَدينَ','اَجْوَدَ الأَجْوَدينَ',0,1,1.7,'ا000',4),(125524,'اَخافُ بِعِصْمَتِكَ','اَخافُ بِعِصْمَتِكَ',0,1,1.6333,'ا000',4),(125525,'اَخافُ بِعِصْمَتِكَ يا','اَخافُ بِعِصْمَتِكَ يا',0,1,1.7333,'ا000',4),(125526,'اَسْأَلُكَ فيهِ','اَسْأَلُكَ فيهِ',0,1,1.5,'ا000',4),(125527,'اَسْأَلُكَ فيهِ ما','اَسْأَلُكَ فيهِ ما',0,1,1.6,'ا000',4),(125528,'اَسْحارِهِ','اَسْحارِهِ',0,0,0.6667,'ا000',4),(125529,'اَسْحارِهِ وَنَوِّرْ','اَسْحارِهِ وَنَوِّرْ',0,1,1.6667,'ا000',4),(125530,'اَسْحارِهِ وَنَوِّرْ فيهِ','اَسْحارِهِ وَنَوِّرْ فيهِ',0,1,1.8333,'ا000',4),(125531,'اَسْمَعَ السّامِعينَ','اَسْمَعَ السّامِعينَ',0,1,1.6667,'ا000',4),(125532,'اَسْمَعَ السّامِعينَ allah\'ım','اَسْمَعَ السّامِعينَ allah',0,1,1.9667,'ا450',4),(125533,'اَعِنّي','اَعِنّي',0,0,0.4667,'ا000',4),(125534,'اَعِنّي فِيهِ','اَعِنّي فِيهِ',0,1,1.4333,'ا000',4),(125535,'اَعِنّي فِيهِ عَلى','اَعِنّي فِيهِ عَلى',0,1,1.6,'ا000',4),(125536,'اَعْصيَكَ','اَعْصيَكَ',0,0,0.6,'ا000',4),(125537,'اَعْصيَكَ يا','اَعْصيَكَ يا',0,1,1.4,'ا000',4),(125538,'اَعْصيَكَ يا جَوادَ','اَعْصيَكَ يا جَوادَ',0,1,1.6333,'ا000',4),(125539,'اَعْضائي','اَعْضائي',0,0,0.5333,'ا000',4),(125540,'اَعْضائي اِلَى','اَعْضائي اِلَى',0,1,1.4667,'ا000',4),(125541,'اَعْضائي اِلَى اتِّباعِ','اَعْضائي اِلَى اتِّباعِ',0,1,1.7667,'ا000',4),(125542,'اَلطَّعامِ','اَلطَّعامِ',0,0,0.6667,'ا000',4),(125543,'اَلطَّعامِ وَاِفْشاءَ','اَلطَّعامِ وَاِفْشاءَ',0,1,1.7,'ا000',4),(125544,'اَلطَّعامِ وَاِفْشاءَ السَّلامِ','اَلطَّعامِ وَاِفْشاءَ السَّلامِ',0,1,2,'ا000',4),(125545,'اَللّـهُمَّ اجْعَلْ سَعْيي','اَللّـهُمَّ اجْعَلْ سَعْيي',0,1,1.8667,'ا000',4),(125546,'اَللّـهُمَّ اجْعَلْ صِيامى','اَللّـهُمَّ اجْعَلْ صِيامى',0,1,1.8667,'ا000',4),(125547,'اَللّـهُمَّ اجْعَلْ صِيامي','اَللّـهُمَّ اجْعَلْ صِيامي',0,1,1.8667,'ا000',4),(125548,'اَللّـهُمَّ اجْعَلْ لى','اَللّـهُمَّ اجْعَلْ لى',0,1,1.7333,'ا000',4),(125549,'اَللّـهُمَّ اجْعَلْني فيهِ','اَللّـهُمَّ اجْعَلْني فيهِ',0,1,1.8667,'ا000',4),(125550,'اَللّـهُمَّ ارْزُقْني فيهِ','اَللّـهُمَّ ارْزُقْني فيهِ',0,1,1.8667,'ا000',4),(125551,'اَللّـهُمَّ اغْسِلْني','اَللّـهُمَّ اغْسِلْني',0,1,1.7,'ا000',4),(125552,'اَللّـهُمَّ اغْسِلْني فيهِ','اَللّـهُمَّ اغْسِلْني فيهِ',0,1,1.8667,'ا000',4),(125553,'اَللّـهُمَّ افْتَحْ','اَللّـهُمَّ افْتَحْ',0,1,1.6333,'ا000',4),(125554,'اَللّـهُمَّ افْتَحْ لي','اَللّـهُمَّ افْتَحْ لي',0,1,1.7333,'ا000',4),(125555,'اَللّـهُمَّ اهْدِني','اَللّـهُمَّ اهْدِني',0,1,1.6333,'ا000',4),(125556,'اَللّـهُمَّ اهْدِني فيهِ','اَللّـهُمَّ اهْدِني فيهِ',0,1,1.8,'ا000',4),(125557,'اَللّـهُمَّ اَعِنّي','اَللّـهُمَّ اَعِنّي',0,1,1.6333,'ا000',4),(125558,'اَللّـهُمَّ اَعِنّي فِيهِ','اَللّـهُمَّ اَعِنّي فِيهِ',0,1,1.8333,'ا000',4),(125559,'اَللّـهُمَّ حَبِّبْ','اَللّـهُمَّ حَبِّبْ',0,1,1.6333,'ا000',4),(125560,'اَللّـهُمَّ حَبِّبْ اِلَيَّ','اَللّـهُمَّ حَبِّبْ اِلَيَّ',0,1,1.9,'ا000',4),(125561,'اَللّـهُمَّ طَهِّرْني','اَللّـهُمَّ طَهِّرْني',0,1,1.7,'ا000',4),(125562,'اَللّـهُمَّ طَهِّرْني فيهِ','اَللّـهُمَّ طَهِّرْني فيهِ',0,1,1.8667,'ا000',4),(125563,'اَللّـهُمَّ غَشِّني','اَللّـهُمَّ غَشِّني',0,1,1.6333,'ا000',4),(125564,'اَللّـهُمَّ غَشِّني فيهِ','اَللّـهُمَّ غَشِّني فيهِ',0,1,1.8,'ا000',4),(125565,'اَللّـهُمَّ قَرِّبْني','اَللّـهُمَّ قَرِّبْني',0,1,1.7,'ا000',4),(125566,'اَللّـهُمَّ قَرِّبْني فيهِ','اَللّـهُمَّ قَرِّبْني فيهِ',0,1,1.8667,'ا000',4),(125567,'اَللّـهُمَّ قَوِّني','اَللّـهُمَّ قَوِّني',0,1,1.6333,'ا000',4),(125568,'اَللّـهُمَّ قَوِّني فيهِ','اَللّـهُمَّ قَوِّني فيهِ',0,1,1.8,'ا000',4),(125569,'اَللّـهُمَّ لا تَخْذُلْني','اَللّـهُمَّ لا تَخْذُلْني',0,1,1.8333,'ا000',4),(125570,'اَللّـهُمَّ لا تُؤاخِذْني','اَللّـهُمَّ لا تُؤاخِذْني',0,1,1.8333,'ا000',4),(125571,'اَللّـهُمَّ نَبِّهْني','اَللّـهُمَّ نَبِّهْني',0,1,1.7,'ا000',4),(125572,'اَللّـهُمَّ نَبِّهْني فيهِ','اَللّـهُمَّ نَبِّهْني فيهِ',0,1,1.8667,'ا000',4),(125573,'اَللّـهُمَّ وَفِّرْ','اَللّـهُمَّ وَفِّرْ',0,1,1.6333,'ا000',4),(125574,'اَللّـهُمَّ وَفِّرْ حَظّي','اَللّـهُمَّ وَفِّرْ حَظّي',0,1,1.8333,'ا000',4),(125575,'اَللّـهُمَّ وَفِّرْ فيهِ','اَللّـهُمَّ وَفِّرْ فيهِ',0,1,1.8,'ا000',4),(125576,'اَللّـهُمَّ وَفِّقْني فيهِ','اَللّـهُمَّ وَفِّقْني فيهِ',0,1,1.8667,'ا000',4),(125577,'اَمانَ','اَمانَ',0,0,0.4,'ا000',4),(125578,'اَمانَ الْخائِفينَ','اَمانَ الْخائِفينَ',0,1,1.6,'ا000',4),(125579,'اَمانَ الْخائِفينَ allah\'ım','اَمانَ الْخائِفينَ allah',0,1,1.9,'ا450',4),(125580,'اَمَلَ','اَمَلَ',0,0,0.4,'ا000',4),(125581,'اَمَلَ الْمُشْتاقينَ','اَمَلَ الْمُشْتاقينَ',0,1,1.6667,'ا000',4),(125582,'اَمَلَ الْمُشْتاقينَ allah\'ım','اَمَلَ الْمُشْتاقينَ allah',0,1,1.9667,'ا450',4),(125583,'اَمْرِكَ وَاَذِقْني','اَمْرِكَ وَاَذِقْني',0,1,1.6333,'ا000',4),(125584,'اَمْرِكَ وَاَذِقْني فيهِ','اَمْرِكَ وَاَذِقْني فيهِ',0,1,1.8,'ا000',4),(125585,'اَنْبِيائِكَ يا','اَنْبِيائِكَ يا',0,1,1.5,'ا000',4),(125586,'اَنْبِيائِكَ يا عاصِمَ','اَنْبِيائِكَ يا عاصِمَ',0,1,1.7333,'ا000',4),(125587,'اَنْوارِهِ','اَنْوارِهِ',0,0,0.6667,'ا000',4),(125588,'اَنْوارِهِ وَخُذْ','اَنْوارِهِ وَخُذْ',0,1,1.5667,'ا000',4),(125589,'اَنْوارِهِ وَخُذْ بِكُلِّ','اَنْوارِهِ وَخُذْ بِكُلِّ',0,1,1.8333,'ا000',4),(125590,'اَوْلِيائِكَ الْمُقَرَّبينَ','اَوْلِيائِكَ الْمُقَرَّبينَ',0,1,1.9,'ا000',4),(125591,'اَوْلِيائِكَ الْمُقَرَّبينَ بِرَأْفَتِكَ','اَوْلِيائِكَ الْمُقَرَّبينَ بِرَأْفَتِكَ',0,1,2,'ا000',4),(125592,'اُطيعَكَ','اُطيعَكَ',0,0,0.5333,'ا000',4),(125593,'اُطيعَكَ وَلا','اُطيعَكَ وَلا',0,1,1.4333,'ا000',4),(125594,'اُطيعَكَ وَلا اَعْصيَكَ','اُطيعَكَ وَلا اَعْصيَكَ',0,1,1.7667,'ا000',4),(125595,'اُمُوري فيهِ','اُمُوري فيهِ',0,1,1.4,'ا000',4),(125596,'اُمُوري فيهِ مِنَ','اُمُوري فيهِ مِنَ',0,1,1.5667,'ا000',4),(125597,'اِقامَةِ','اِقامَةِ',0,0,0.5333,'ا000',4),(125598,'اِقامَةِ اَمْرِكَ','اِقامَةِ اَمْرِكَ',0,1,1.5667,'ا000',4),(125599,'اِقامَةِ اَمْرِكَ وَاَذِقْني','اِقامَةِ اَمْرِكَ وَاَذِقْني',0,1,1.9333,'ا000',4),(125600,'اِلـٰهَ الْعالَمينَ','اِلـٰهَ الْعالَمينَ',0,1,1.6333,'ا000',4),(125601,'اِلـٰهَ الْعالَمينَ allah\'ım','اِلـٰهَ الْعالَمينَ allah',0,1,1.9333,'ا450',4),(125602,'اِلـٰهَ الْعالَمينَ وَاعْفُ','اِلـٰهَ الْعالَمينَ وَاعْفُ',0,1,1.9,'ا000',4),(125603,'اِلى خَيْراتِهِ','اِلى خَيْراتِهِ',0,1,1.5,'ا000',4),(125604,'اِلى خَيْراتِهِ وَلا','اِلى خَيْراتِهِ وَلا',0,1,1.6667,'ا000',4),(125605,'اِلى دارِ الْقَـرارِ','اِلى دارِ الْقَـرارِ',0,1,1.6667,'ا000',4),(125606,'اِلى مَرْضاتِكَ','اِلى مَرْضاتِكَ',0,1,1.5,'ا000',4),(125607,'اِلى مَرْضاتِكَ الْجامِعَةِ','اِلى مَرْضاتِكَ الْجامِعَةِ',0,1,1.9,'ا000',4),(125608,'اِلى مَرْضاتِكَ دَليلاً','اِلى مَرْضاتِكَ دَليلاً',0,1,1.7667,'ا000',4),(125609,'اِلى مَرْضاتِكَ وَجَنِّبْني','اِلى مَرْضاتِكَ وَجَنِّبْني',0,1,1.9,'ا000',4),(125610,'اِلَى اتِّباعِ','اِلَى اتِّباعِ',0,1,1.4667,'ا000',4),(125611,'اِلَى اتِّباعِ آثارِهِ','اِلَى اتِّباعِ آثارِهِ',0,1,1.7333,'ا000',4),(125612,'اِلَى التَّفْسيرِ','اِلَى التَّفْسيرِ',0,1,1.5667,'ا000',4),(125613,'اِلَى التَّفْسيرِ وَالسُّؤالِ','اِلَى التَّفْسيرِ وَالسُّؤالِ',0,1,1.9667,'ا000',4),(125614,'اِلَى الْحَقِّ','اِلَى الْحَقِّ',0,1,1.4667,'ا000',4),(125615,'اِلَى الْحَقِّ الْمُبينِ','اِلَى الْحَقِّ الْمُبينِ',0,1,1.8,'ا000',4),(125616,'اِلَى الْيُسْرِ','اِلَى الْيُسْرِ',0,1,1.5,'ا000',4),(125617,'اِلَى الْيُسْرِ وَاقْبَلْ','اِلَى الْيُسْرِ وَاقْبَلْ',0,1,1.8333,'ا000',4),(125618,'اِلَيَّ فيهِ','اِلَيَّ فيهِ',0,1,1.4,'ا000',4),(125619,'اِلَيَّ فيهِ الاِحْسانَ','اِلَيَّ فيهِ الاِحْسانَ',0,1,1.7667,'ا000',4),(125620,'اِلَيَّ فيهِ الْفُسُوقَ','اِلَيَّ فيهِ الْفُسُوقَ',0,1,1.7667,'ا000',4),(125621,'اِلَيْكَ بِاِحْسانِكَ','اِلَيْكَ بِاِحْسانِكَ',0,1,1.7,'ا000',4),(125622,'اِلَيْكَ بِاِحْسانِكَ يا','اِلَيْكَ بِاِحْسانِكَ يا',0,1,1.8,'ا000',4),(125623,'اِلَيْكَ مِنْ بَيْنِ','اِلَيْكَ مِنْ بَيْنِ',0,1,1.6667,'ا000',4),(125624,'اِلْحـاحُ','اِلْحـاحُ',0,0,0.6,'ا000',4),(125625,'اِلْحـاحُ الْمُلِحّينَ','اِلْحـاحُ الْمُلِحّينَ',0,1,1.7333,'ا000',4),(125626,'اِلْحـاحُ الْمُلِحّينَ allah\'ım','اِلْحـاحُ الْمُلِحّينَ allah',0,1,2,'ا450',4),(125627,'اِنّي اَسْأَلُكَ فيهِ','اِنّي اَسْأَلُكَ فيهِ',0,1,1.7,'ا000',4),(125628,'اْلقانِتينَ','اْلقانِتينَ',0,0,0.7333,'ا000',4),(125629,'اْلقانِتينَ وَاجْعَلني','اْلقانِتينَ وَاجْعَلني',0,1,1.7333,'ا000',4),(125630,'اْلقانِتينَ وَاجْعَلني فيهِ','اْلقانِتينَ وَاجْعَلني فيهِ',0,1,1.9,'ا000',4),(125631,'بَرَكاتِكَ','بَرَكاتِكَ',0,0,0.6667,'ب000',4),(125632,'بَرَكاتِكَ وَوَفِّقْني','بَرَكاتِكَ وَوَفِّقْني',0,1,1.7333,'ب000',4),(125633,'بَرَكاتِكَ وَوَفِّقْني فيهِ','بَرَكاتِكَ وَوَفِّقْني فيهِ',0,1,1.9,'ب000',4),(125634,'بَرَكاتِهِ','بَرَكاتِهِ',0,0,0.6667,'ب000',4),(125635,'بَرَكاتِهِ وَسَهِّلْ','بَرَكاتِهِ وَسَهِّلْ',0,1,1.6667,'ب000',4),(125636,'بَرَكاتِهِ وَسَهِّلْ سَبيلي','بَرَكاتِهِ وَسَهِّلْ سَبيلي',0,1,1.9,'ب000',4),(125637,'بَيْنِ الْوَسائِلِ','بَيْنِ الْوَسائِلِ',0,1,1.6,'ب000',4),(125638,'بَيْنِ الْوَسائِلِ يا','بَيْنِ الْوَسائِلِ يا',0,1,1.7,'ب000',4),(125639,'بُحْبُوحاتِ','بُحْبُوحاتِ',0,0,0.7333,'ب000',4),(125640,'بُحْبُوحاتِ جَنّاتِكَ','بُحْبُوحاتِ جَنّاتِكَ',0,1,1.7,'ب000',4),(125641,'بُحْبُوحاتِ جَنّاتِكَ يا','بُحْبُوحاتِ جَنّاتِكَ يا',0,1,1.8,'ب000',4),(125642,'بِالأُصُولِ','بِالأُصُولِ',0,0,0.7333,'ب000',4),(125643,'بِالأُصُولِ بِحَقِّ','بِالأُصُولِ بِحَقِّ',0,1,1.6333,'ب000',4),(125644,'بِالأُصُولِ بِحَقِّ سَيِّدِنا','بِالأُصُولِ بِحَقِّ سَيِّدِنا',0,1,1.9667,'ب000',4),(125645,'بِالرَّحْمَةِ وَارْزُقْني','بِالرَّحْمَةِ وَارْزُقْني',0,1,1.8333,'ب000',4),(125646,'بِالرَّحْمَةِ وَارْزُقْني فيهِ','بِالرَّحْمَةِ وَارْزُقْني فيهِ',0,1,2,'ب000',4),(125647,'بِالسِّتْرِ','بِالسِّتْرِ',0,0,0.7333,'ب000',4),(125648,'بِالسِّتْرِ وَالْعَفافِ','بِالسِّتْرِ وَالْعَفافِ',0,1,1.7667,'ب000',4),(125649,'بِالسِّتْرِ وَالْعَفافِ وَاسْتُرْني','بِالسِّتْرِ وَالْعَفافِ وَاسْتُرْني',0,1,2,'ب000',4),(125650,'بِالشُّكْرِ','بِالشُّكْرِ',0,0,0.7333,'ب000',4),(125651,'بِالشُّكْرِ وَالْقَبُولِ','بِالشُّكْرِ وَالْقَبُولِ',0,1,1.8,'ب000',4),(125652,'بِالشُّكْرِ وَالْقَبُولِ عَلى','بِالشُّكْرِ وَالْقَبُولِ عَلى',0,1,1.9667,'ب000',4),(125653,'بِالْعَثَراتِ','بِالْعَثَراتِ',0,0,0.8667,'ب000',4),(125654,'بِالْعَثَراتِ وَاَقِلْني','بِالْعَثَراتِ وَاَقِلْني',0,1,1.8,'ب000',4),(125655,'بِالْعَثَراتِ وَاَقِلْني فيهِ','بِالْعَثَراتِ وَاَقِلْني فيهِ',0,1,1.9667,'ب000',4),(125656,'بِاَمانِكَ','بِاَمانِكَ',0,0,0.6667,'ب000',4),(125657,'بِاَمانِكَ يا','بِاَمانِكَ يا',0,1,1.4333,'ب000',4),(125658,'بِاَمانِكَ يا اَمانَ','بِاَمانِكَ يا اَمانَ',0,1,1.6667,'ب000',4),(125659,'بِاِحْسانِكَ يا','بِاِحْسانِكَ يا',0,1,1.5,'ب000',4),(125660,'بِاِحْسانِكَ يا غايَةَ','بِاِحْسانِكَ يا غايَةَ',0,1,1.7333,'ب000',4),(125661,'بِاِحْضارِ','بِاِحْضارِ',0,0,0.6667,'ب000',4),(125662,'بِاِحْضارِ الْمَسائِلِ','بِاِحْضارِ الْمَسائِلِ',0,1,1.7333,'ب000',4),(125663,'بِاِحْضارِ الْمَسائِلِ وَقَرِّبْ','بِاِحْضارِ الْمَسائِلِ وَقَرِّبْ',0,1,2,'ب000',4),(125664,'بِاِلهٰيَّتِكَ','بِاِلهٰيَّتِكَ',0,0,0.9333,'ب000',4),(125665,'بِاِلهٰيَّتِكَ يا','بِاِلهٰيَّتِكَ يا',0,1,1.5667,'ب000',4),(125666,'بِاِلهٰيَّتِكَ يا اِلـٰهَ','بِاِلهٰيَّتِكَ يا اِلـٰهَ',0,1,1.8333,'ب000',4),(125667,'بِاِنابَةِ','بِاِنابَةِ',0,0,0.6667,'ب000',4),(125668,'بِاِنابَةِ الْمُخْبِتينَ','بِاِنابَةِ الْمُخْبِتينَ',0,1,1.8,'ب000',4),(125669,'بِاِنابَةِ الْمُخْبِتينَ بِاَمانِكَ','بِاِنابَةِ الْمُخْبِتينَ بِاَمانِكَ',0,1,2,'ب000',4),(125670,'بِتَقْوَى','بِتَقْوَى',0,0,0.6,'ب000',4),(125671,'بِتَقْوَى الْقُلُوبِ','بِتَقْوَى الْقُلُوبِ',0,1,1.6667,'ب000',4),(125672,'بِتَقْوَى الْقُلُوبِ يا','بِتَقْوَى الْقُلُوبِ يا',0,1,1.7667,'ب000',4),(125673,'بِتَوْفيقِكَ','بِتَوْفيقِكَ',0,0,0.8,'ب000',4),(125674,'بِتَوْفيقِكَ يا','بِتَوْفيقِكَ يا',0,1,1.5,'ب000',4),(125675,'بِتَوْفيقِكَ يا هادِيَ','بِتَوْفيقِكَ يا هادِيَ',0,1,1.7333,'ب000',4),(125676,'بِجُودِكَ يا','بِجُودِكَ يا',0,1,1.4,'ب000',4),(125677,'بِجُودِكَ يا اَجْوَدَ','بِجُودِكَ يا اَجْوَدَ',0,1,1.7,'ب000',4),(125678,'بِحَقِّ سَيِّدِنا','بِحَقِّ سَيِّدِنا',0,1,1.5667,'ب000',4),(125679,'بِحَقِّ سَيِّدِنا مُحَمَّدٍ','بِحَقِّ سَيِّدِنا مُحَمَّدٍ',0,1,1.9,'ب000',4),(125680,'بِحِفْظِكَ وَسَتْرِكَ','بِحِفْظِكَ وَسَتْرِكَ',0,1,1.7,'ب000',4),(125681,'بِحِفْظِكَ وَسَتْرِكَ يا','بِحِفْظِكَ وَسَتْرِكَ يا',0,1,1.8,'ب000',4),(125682,'بِدَوامِهِ','بِدَوامِهِ',0,0,0.6667,'ب000',4),(125683,'بِدَوامِهِ بِتَوْفيقِكَ','بِدَوامِهِ بِتَوْفيقِكَ',0,1,1.7667,'ب000',4),(125684,'بِدَوامِهِ بِتَوْفيقِكَ يا','بِدَوامِهِ بِتَوْفيقِكَ يا',0,1,1.8667,'ب000',4),(125685,'بِرَأْفَتِكَ','بِرَأْفَتِكَ',0,0,0.8,'ب000',4),(125686,'بِرَأْفَتِكَ يا','بِرَأْفَتِكَ يا',0,1,1.5,'ب000',4),(125687,'بِرَأْفَتِكَ يا اَرْحَمَ','بِرَأْفَتِكَ يا اَرْحَمَ',0,1,1.8,'ب000',4),(125688,'بِرَحْمَتِكَ اِلى','بِرَحْمَتِكَ اِلى',0,1,1.5667,'ب000',4),(125689,'بِرَحْمَتِكَ اِلى دارِ','بِرَحْمَتِكَ اِلى دارِ',0,1,1.7333,'ب000',4),(125690,'بِسُنَّةِ','بِسُنَّةِ',0,0,0.6,'ب000',4),(125691,'بِسُنَّةِ خاتَمِ','بِسُنَّةِ خاتَمِ',0,1,1.5333,'ب000',4),(125692,'بِسُنَّةِ خاتَمِ اَنْبِيائِكَ','بِسُنَّةِ خاتَمِ اَنْبِيائِكَ',0,1,1.9667,'ب000',4),(125693,'بِسِياطِ','بِسِياطِ',0,0,0.5333,'ب000',4),(125694,'بِسِياطِ نَقِمَتِكَ','بِسِياطِ نَقِمَتِكَ',0,1,1.6333,'ب000',4),(125695,'بِسِياطِ نَقِمَتِكَ وَزَحْزِحْني','بِسِياطِ نَقِمَتِكَ وَزَحْزِحْني',0,1,2,'ب000',4),(125696,'بِضياءِ','بِضياءِ',0,0,0.4667,'ب000',4),(125697,'بِضياءِ اَنْوارِهِ','بِضياءِ اَنْوارِهِ',0,1,1.6,'ب000',4),(125698,'بِضياءِ اَنْوارِهِ وَخُذْ','بِضياءِ اَنْوارِهِ وَخُذْ',0,1,1.8333,'ب000',4),(125699,'بِطَولِكَ','بِطَولِكَ',0,0,0.6,'ب000',4),(125700,'بِطَولِكَ يا','بِطَولِكَ يا',0,1,1.4,'ب000',4),(125701,'بِطَولِكَ يا مَلْجَأ','بِطَولِكَ يا مَلْجَأ',0,1,1.6667,'ب000',4),(125702,'بِعَوْنِكَ','بِعَوْنِكَ',0,0,0.6667,'ب000',4),(125703,'بِعَوْنِكَ يا','بِعَوْنِكَ يا',0,1,1.4333,'ب000',4),(125704,'بِعَوْنِكَ يا غِياثَ','بِعَوْنِكَ يا غِياثَ',0,1,1.6667,'ب000',4),(125705,'بِعَوْنِكَ يا قُرَّةَ','بِعَوْنِكَ يا قُرَّةَ',0,1,1.7,'ب000',4),(125706,'بِعِبادِهِ','بِعِبادِهِ',0,0,0.6667,'ب000',4),(125707,'بِعِبادِهِ الصّالِحينَ','بِعِبادِهِ الصّالِحينَ',0,1,1.7333,'ب000',4),(125708,'بِعِبادِهِ الصّالِحينَ allah\'ım','بِعِبادِهِ الصّالِحينَ allah',0,1,2,'ب450',4),(125709,'بِعِبادِهِ الْمُؤْمِنينَ','بِعِبادِهِ الْمُؤْمِنينَ',0,1,1.8,'ب000',4),(125710,'بِعِبادِهِ الْمُؤْمِنينَ allah\'ım','بِعِبادِهِ الْمُؤْمِنينَ allah',0,1,2,'ب450',4),(125711,'بِعِزَّتِكَ يا','بِعِزَّتِكَ يا',0,1,1.4667,'ب000',4),(125712,'بِعِزَّتِكَ يا عِزَّ','بِعِزَّتِكَ يا عِزَّ',0,1,1.6667,'ب000',4),(125713,'بِعِصْمَتِكَ','بِعِصْمَتِكَ',0,0,0.8,'ب000',4),(125714,'بِعِصْمَتِكَ يا','بِعِصْمَتِكَ يا',0,1,1.5,'ب000',4),(125715,'بِعِصْمَتِكَ يا عِصْمَةَ','بِعِصْمَتِكَ يا عِصْمَةَ',0,1,1.8,'ب000',4),(125716,'بِكَ مِمّا','بِكَ مِمّا',0,1,1.3333,'ب000',4),(125717,'بِكَ مِمّا يُؤْذيكَ','بِكَ مِمّا يُؤْذيكَ',0,1,1.6333,'ب000',4),(125718,'بِكَرَمِكَ وَاحْفَظْني','بِكَرَمِكَ وَاحْفَظْني',0,1,1.7333,'ب000',4),(125719,'بِكَرَمِكَ وَاحْفَظْني فيهِ','بِكَرَمِكَ وَاحْفَظْني فيهِ',0,1,1.9,'ب000',4),(125720,'بِكُلِّ اَعْضائي','بِكُلِّ اَعْضائي',0,1,1.5333,'ب000',4),(125721,'بِكُلِّ اَعْضائي اِلَى','بِكُلِّ اَعْضائي اِلَى',0,1,1.7333,'ب000',4),(125722,'بِلِباسِ','بِلِباسِ',0,0,0.5333,'ب000',4),(125723,'بِلِباسِ الْقُنُوعِ','بِلِباسِ الْقُنُوعِ',0,1,1.6333,'ب000',4),(125724,'بِلِباسِ الْقُنُوعِ وَالْكَفافِ','بِلِباسِ الْقُنُوعِ وَالْكَفافِ',0,1,2,'ب000',4),(125725,'بِما في','بِما في',0,1,1.2333,'ب000',4),(125726,'بِما في صُدُورِ','بِما في صُدُورِ',0,1,1.5,'ب000',4),(125727,'بِمَحَبَّتِكَ','بِمَحَبَّتِكَ',0,0,0.8667,'ب000',4),(125728,'بِمَحَبَّتِكَ يا','بِمَحَبَّتِكَ يا',0,1,1.5333,'ب000',4),(125729,'بِمَحَبَّتِكَ يا اَمَلَ','بِمَحَبَّتِكَ يا اَمَلَ',0,1,1.7667,'ب000',4),(125730,'بِمَنِّكَ وَاَياديكَ','بِمَنِّكَ وَاَياديكَ',0,1,1.6667,'ب000',4),(125731,'بِمَنِّكَ وَاَياديكَ يا','بِمَنِّكَ وَاَياديكَ يا',0,1,1.7667,'ب000',4),(125732,'بِناصِيَتي','بِناصِيَتي',0,0,0.6667,'ب000',4),(125733,'بِناصِيَتي اِلى','بِناصِيَتي اِلى',0,1,1.5,'ب000',4),(125734,'بِناصِيَتي اِلى مَرْضاتِكَ','بِناصِيَتي اِلى مَرْضاتِكَ',0,1,1.8667,'ب000',4),(125735,'بِنُورِكَ يا','بِنُورِكَ يا',0,1,1.4,'ب000',4),(125736,'بِنُورِكَ يا مُنَوِّرَ','بِنُورِكَ يا مُنَوِّرَ',0,1,1.7333,'ب000',4),(125737,'تَجْعَلْ لِلشَّيْطانِ','تَجْعَلْ لِلشَّيْطانِ',0,1,1.7,'ت000',4),(125738,'تَجْعَلْ لِلشَّيْطانِ فيهِ','تَجْعَلْ لِلشَّيْطانِ فيهِ',0,1,1.8667,'ت000',4),(125739,'تَجْعَلْني فيهِ','تَجْعَلْني فيهِ',0,1,1.5,'ت000',4),(125740,'تَجْعَلْني فيهِ غَرَضاً','تَجْعَلْني فيهِ غَرَضاً',0,1,1.7667,'ت000',4),(125741,'تَحْرِمْني قَبُولَ','تَحْرِمْني قَبُولَ',0,1,1.6,'ت000',4),(125742,'تَحْرِمْني قَبُولَ حَسَناتِهِ','تَحْرِمْني قَبُولَ حَسَناتِهِ',0,1,1.9667,'ت000',4),(125743,'تَخْذُلْني','تَخْذُلْني',0,0,0.6667,'ت000',4),(125744,'تَخْذُلْني فيهِ','تَخْذُلْني فيهِ',0,1,1.5,'ت000',4),(125745,'تَخْذُلْني فيهِ لِتَعَرُّضِ','تَخْذُلْني فيهِ لِتَعَرُّضِ',0,1,1.9,'ت000',4),(125746,'تَرْضاهُ','تَرْضاهُ',0,0,0.5333,'ت000',4),(125747,'تَرْضاهُ وَيَرْضاهُ','تَرْضاهُ وَيَرْضاهُ',0,1,1.6333,'ت000',4),(125748,'تَرْضاهُ وَيَرْضاهُ الرَّسُولُ','تَرْضاهُ وَيَرْضاهُ الرَّسُولُ',0,1,2,'ت000',4),(125749,'تَضْرِبْني','تَضْرِبْني',0,0,0.6667,'ت000',4),(125750,'تُؤاخِذْني','تُؤاخِذْني',0,0,0.6667,'ت000',4),(125751,'تُؤاخِذْني فيهِ','تُؤاخِذْني فيهِ',0,1,1.5,'ت000',4),(125752,'تُؤاخِذْني فيهِ بِالْعَثَراتِ','تُؤاخِذْني فيهِ بِالْعَثَراتِ',0,1,1.9667,'ت000',4),(125753,'تُنْزِلُ فيهِ','تُنْزِلُ فيهِ',0,1,1.4333,'ت000',4),(125754,'تُنْزِلُ فيهِ بِجُودِكَ','تُنْزِلُ فيهِ بِجُودِكَ',0,1,1.7667,'ت000',4),(125755,'جَنّاتِكَ','جَنّاتِكَ',0,0,0.6,'ج000',4),(125756,'جَنّاتِكَ يا','جَنّاتِكَ يا',0,1,1.4,'ج000',4),(125757,'جَنّاتِكَ يا مُجيبَ','جَنّاتِكَ يا مُجيبَ',0,1,1.6333,'ج000',4),(125758,'جَوادَ','جَوادَ',0,0,0.4,'ج000',4),(125759,'جَوادَ السّائِلينَ','جَوادَ السّائِلينَ',0,1,1.6,'ج000',4),(125760,'جَوادَ السّائِلينَ allah\'ım','جَوادَ السّائِلينَ allah',0,1,1.9,'ج450',4),(125761,'جُرْمي فيهِ','جُرْمي فيهِ',0,1,1.3667,'ج000',4),(125762,'جُرْمي فيهِ يا','جُرْمي فيهِ يا',0,1,1.4667,'ج000',4),(125763,'حَبِّبْ اِلَيَّ فيهِ','حَبِّبْ اِلَيَّ فيهِ',0,1,1.6667,'ح000',4),(125764,'حَسَناتِهِ','حَسَناتِهِ',0,0,0.6667,'ح000',4),(125765,'حَسَناتِهِ يا','حَسَناتِهِ يا',0,1,1.4333,'ح000',4),(125766,'حَسَناتِهِ يا هادِياً','حَسَناتِهِ يا هادِياً',0,1,1.7,'ح000',4),(125767,'حَظّي','حَظّي',0,0,0.3333,'ح000',4),(125768,'حَظّي فيهِ','حَظّي فيهِ',0,1,1.3333,'ح000',4),(125769,'حَظّي فيهِ مِنَ','حَظّي فيهِ مِنَ',0,1,1.5,'ح000',4),(125770,'حَظّي مِنْ','حَظّي مِنْ',0,1,1.3333,'ح000',4),(125771,'حَظّي مِنْ بَرَكاتِهِ','حَظّي مِنْ بَرَكاتِهِ',0,1,1.7,'ح000',4),(125772,'حَلاوَةَ','حَلاوَةَ',0,0,0.5333,'ح000',4),(125773,'حَلاوَةَ ذِكْرِكَ','حَلاوَةَ ذِكْرِكَ',0,1,1.5667,'ح000',4),(125774,'حَلاوَةَ ذِكْرِكَ وَاَوْزِعْني','حَلاوَةَ ذِكْرِكَ وَاَوْزِعْني',0,1,2,'ح000',4),(125775,'حَوائِجِ الطّالِبينَ','حَوائِجِ الطّالِبينَ',0,1,1.6667,'ح000',4),(125776,'حَوائِجِ الطّالِبينَ allah\'ım','حَوائِجِ الطّالِبينَ allah',0,1,1.9667,'ح450',4),(125777,'خاتَمِ اَنْبِيائِكَ','خاتَمِ اَنْبِيائِكَ',0,1,1.6333,'خ000',4),(125778,'خاتَمِ اَنْبِيائِكَ يا','خاتَمِ اَنْبِيائِكَ يا',0,1,1.7333,'خ000',4),(125779,'خَيْراتِهِ','خَيْراتِهِ',0,0,0.6667,'خ000',4),(125780,'خَيْراتِهِ وَلا','خَيْراتِهِ وَلا',0,1,1.5,'خ000',4),(125781,'خَيْراتِهِ وَلا تَحْرِمْني','خَيْراتِهِ وَلا تَحْرِمْني',0,1,1.8667,'خ000',4),(125782,'خَيْرٍ تُنْزِلُ','خَيْرٍ تُنْزِلُ',0,1,1.5,'خ000',4),(125783,'خَيْرٍ تُنْزِلُ فيهِ','خَيْرٍ تُنْزِلُ فيهِ',0,1,1.6667,'خ000',4),(125784,'دارِ الْقَـرارِ','دارِ الْقَـرارِ',0,1,1.5,'د000',4),(125785,'دارِ الْقَـرارِ بِاِلهٰيَّتِكَ','دارِ الْقَـرارِ بِاِلهٰيَّتِكَ',0,1,2,'د000',4),(125786,'دَعْوَةِ الْمُضْطَرّينَ','دَعْوَةِ الْمُضْطَرّينَ',0,1,1.7667,'د000',4),(125787,'دَعْوَةِ الْمُضْطَرّينَ allah\'ım','دَعْوَةِ الْمُضْطَرّينَ allah',0,1,2,'د450',4),(125788,'دَليلاً وَلا','دَليلاً وَلا',0,1,1.4,'د000',4),(125789,'دَليلاً وَلا تَجْعَلْ','دَليلاً وَلا تَجْعَلْ',0,1,1.7,'د000',4),(125790,'ذِكْرَكَ بِدَوامِهِ','ذِكْرَكَ بِدَوامِهِ',0,1,1.6333,'ذ000',4),(125791,'ذِكْرَكَ بِدَوامِهِ بِتَوْفيقِكَ','ذِكْرَكَ بِدَوامِهِ بِتَوْفيقِكَ',0,1,2,'ذ000',4),(125792,'ذِكْرِكَ وَاَوْزِعْني','ذِكْرِكَ وَاَوْزِعْني',0,1,1.7,'ذ000',4),(125793,'ذِكْرِكَ وَاَوْزِعْني فيهِ','ذِكْرِكَ وَاَوْزِعْني فيهِ',0,1,1.8667,'ذ000',4),(125794,'رَؤوفاً','رَؤوفاً',0,0,0.4667,'ر000',4),(125795,'رَؤوفاً بِعِبادِهِ','رَؤوفاً بِعِبادِهِ',0,1,1.6,'ر000',4),(125796,'رَؤوفاً بِعِبادِهِ الصّالِحينَ','رَؤوفاً بِعِبادِهِ الصّالِحينَ',0,1,2,'ر000',4),(125797,'رَبِّ الْعالَمينَ allah\'ım','رَبِّ الْعالَمينَ allah',0,1,1.8667,'ر450',4),(125798,'رَحيماً بِعِبادِهِ','رَحيماً بِعِبادِهِ',0,1,1.6,'ر000',4),(125799,'رَحيماً بِعِبادِهِ الْمُؤْمِنينَ','رَحيماً بِعِبادِهِ الْمُؤْمِنينَ',0,1,2,'ر000',4),(125800,'رَحْمَةَ','رَحْمَةَ',0,0,0.5333,'ر000',4),(125801,'رَحْمَةَ الاَْيْتامِ','رَحْمَةَ الاَْيْتامِ',0,1,1.6667,'ر000',4),(125802,'رَحْمَةَ الاَْيْتامِ وَاِطْعامَ','رَحْمَةَ الاَْيْتامِ وَاِطْعامَ',0,1,2,'ر000',4),(125803,'رَحْمَتِكَ الْواسِعَةِ','رَحْمَتِكَ الْواسِعَةِ',0,1,1.7333,'ر000',4),(125804,'رَحْمَتِكَ الْواسِعَةِ وَاهْدِني','رَحْمَتِكَ الْواسِعَةِ وَاهْدِني',0,1,2,'ر000',4),(125805,'رَغْبَةِ','رَغْبَةِ',0,0,0.5333,'ر000',4),(125806,'رَغْبَةِ الرّاغِبينَ','رَغْبَةِ الرّاغِبينَ',0,1,1.6667,'ر000',4),(125807,'رَغْبَةِ الرّاغِبينَ allah\'ım','رَغْبَةِ الرّاغِبينَ allah',0,1,1.9667,'ر450',4),(125808,'زَيِّنّي','زَيِّنّي',0,0,0.5333,'ز000',4),(125809,'زَيِّنّي فيهِ','زَيِّنّي فيهِ',0,1,1.4333,'ز000',4),(125810,'زَيِّنّي فيهِ بِالسِّتْرِ','زَيِّنّي فيهِ بِالسِّتْرِ',0,1,1.8333,'ز000',4),(125811,'سَبيلاً وَاجْعَلِ','سَبيلاً وَاجْعَلِ',0,1,1.5667,'س000',4),(125812,'سَبيلاً وَاجْعَلِ الْجَنَّةَ','سَبيلاً وَاجْعَلِ الْجَنَّةَ',0,1,1.9333,'س000',4),(125813,'سَبيلي','سَبيلي',0,0,0.4,'س000',4),(125814,'سَبيلي اِلى','سَبيلي اِلى',0,1,1.3667,'س000',4),(125815,'سَبيلي اِلى خَيْراتِهِ','سَبيلي اِلى خَيْراتِهِ',0,1,1.7333,'س000',4),(125816,'سَخَطِكَ بِمَنِّكَ','سَخَطِكَ بِمَنِّكَ',0,1,1.6,'س000',4),(125817,'سَخَطِكَ بِمَنِّكَ وَاَياديكَ','سَخَطِكَ بِمَنِّكَ وَاَياديكَ',0,1,1.9667,'س000',4),(125818,'سَخَطِكَ وَنَقِماتِكَ','سَخَطِكَ وَنَقِماتِكَ',0,1,1.7,'س000',4),(125819,'سَخَطِكَ وَنَقِماتِكَ وَوَفِّقْني','سَخَطِكَ وَنَقِماتِكَ وَوَفِّقْني',0,1,2,'س000',4),(125820,'سَعْيي','سَعْيي',0,0,0.4,'س000',4),(125821,'سَعْيي فيهِ','سَعْيي فيهِ',0,1,1.3667,'س000',4),(125822,'سَيِّدِنا','سَيِّدِنا',0,0,0.6,'س000',4),(125823,'سَيِّدِنا مُحَمَّدٍ','سَيِّدِنا مُحَمَّدٍ',0,1,1.6333,'س000',4),(125824,'سَيِّدِنا مُحَمَّدٍ وَآلِهِ','سَيِّدِنا مُحَمَّدٍ وَآلِهِ',0,1,1.9,'س000',4),(125825,'شُكْرِكَ بِكَرَمِكَ','شُكْرِكَ بِكَرَمِكَ',0,1,1.6333,'ش000',4),(125826,'شُكْرِكَ بِكَرَمِكَ وَاحْفَظْني','شُكْرِكَ بِكَرَمِكَ وَاحْفَظْني',0,1,2,'ش000',4),(125827,'صَدْري بِاِنابَةِ','صَدْري بِاِنابَةِ',0,1,1.5667,'ص000',4),(125828,'صَدْري بِاِنابَةِ الْمُخْبِتينَ','صَدْري بِاِنابَةِ الْمُخْبِتينَ',0,1,2,'ص000',4),(125829,'صُدُورِ','صُدُورِ',0,0,0.4667,'ص000',4),(125830,'صُدُورِ الْعالَمينَ','صُدُورِ الْعالَمينَ',0,1,1.6333,'ص000',4),(125831,'صُدُورِ الْعالَمينَ صَلِّ','صُدُورِ الْعالَمينَ صَلِّ',0,1,1.8333,'ص000',4),(125832,'صِيامى','صِيامى',0,0,0.4,'ص000',4),(125833,'صِيامى فيهِ','صِيامى فيهِ',0,1,1.3667,'ص000',4),(125834,'صِيامى فيهِ بِالشُّكْرِ','صِيامى فيهِ بِالشُّكْرِ',0,1,1.7667,'ص000',4),(125835,'صِيامي فيهِ','صِيامي فيهِ',0,1,1.3667,'ص000',4),(125836,'صِيامي فيهِ صِيامَ','صِيامي فيهِ صِيامَ',0,1,1.6,'ص000',4),(125837,'صِيامَ','صِيامَ',0,0,0.4,'ص000',4),(125838,'صِيامَ الصّائِمينَ','صِيامَ الصّائِمينَ',0,1,1.6,'ص000',4),(125839,'صِيامَ الصّائِمينَ وَقِيامي','صِيامَ الصّائِمينَ وَقِيامي',0,1,1.9,'ص000',4),(125840,'صِيامِهِ وَقِيامِهِ وَجَنِّبْني','صِيامِهِ وَقِيامِهِ وَجَنِّبْني',0,1,2,'ص000',4),(125841,'طاعَةَ','طاعَةَ',0,0,0.4,'ط000',4),(125842,'طاعَةَ الْخاشِعينَ','طاعَةَ الْخاشِعينَ',0,1,1.6,'ط000',4),(125843,'طاعَةَ الْخاشِعينَ وَاشْرَحْ','طاعَةَ الْخاشِعينَ وَاشْرَحْ',0,1,1.9333,'ط000',4),(125844,'طَهِّرْني','طَهِّرْني',0,0,0.6,'ط000',4),(125845,'طَهِّرْني فيهِ','طَهِّرْني فيهِ',0,1,1.4667,'ط000',4),(125846,'طَهِّرْني فيهِ مِنَ','طَهِّرْني فيهِ مِنَ',0,1,1.6333,'ط000',4),(125847,'عاصِمَ','عاصِمَ',0,0,0.4,'ع000',4),(125848,'عاصِمَ قُلُوبِ','عاصِمَ قُلُوبِ',0,1,1.4667,'ع000',4),(125849,'عاصِمَ قُلُوبِ النَّبِيّينَ','عاصِمَ قُلُوبِ النَّبِيّينَ',0,1,1.9,'ع000',4),(125850,'عافِياً','عافِياً',0,0,0.4667,'ع000',4),(125851,'عافِياً عَنْ','عافِياً عَنْ',0,1,1.4,'ع000',4),(125852,'عافِياً عَنْ الُْمجْرِمينَ','عافِياً عَنْ الُْمجْرِمينَ',0,1,1.8667,'ع000',4),(125853,'عالِماً','عالِماً',0,0,0.4667,'ع000',4),(125854,'عالِماً بِما','عالِماً بِما',0,1,1.4,'ع000',4),(125855,'عالِماً بِما في','عالِماً بِما في',0,1,1.5,'ع000',4),(125856,'عَثَراتِ','عَثَراتِ',0,0,0.5333,'ع000',4),(125857,'عَثَراتِ الْمُذْنِبينَ','عَثَراتِ الْمُذْنِبينَ',0,1,1.7333,'ع000',4),(125858,'عَثَراتِ الْمُذْنِبينَ allah\'ım','عَثَراتِ الْمُذْنِبينَ allah',0,1,2,'ع450',4),(125859,'عَلى اِقامَةِ','عَلى اِقامَةِ',0,1,1.4333,'ع000',4),(125860,'عَلى اِقامَةِ اَمْرِكَ','عَلى اِقامَةِ اَمْرِكَ',0,1,1.7333,'ع000',4),(125861,'عَلى كائِناتِ','عَلى كائِناتِ',0,1,1.4333,'ع000',4),(125862,'عَلى كائِناتِ الأَقْدارِ','عَلى كائِناتِ الأَقْدارِ',0,1,1.8,'ع000',4),(125863,'عَلى ما تَرْضاهُ','عَلى ما تَرْضاهُ',0,1,1.5333,'ع000',4),(125864,'عَلَى الْعَدْلِ','عَلَى الْعَدْلِ',0,1,1.5,'ع000',4),(125865,'عَلَى الْعَدْلِ وَالاِنْصافِ','عَلَى الْعَدْلِ وَالاِنْصافِ',0,1,1.9333,'ع000',4),(125866,'عَلَيَّ سَبيلاً','عَلَيَّ سَبيلاً',0,1,1.5,'ع000',4),(125867,'عَلَيَّ سَبيلاً وَاجْعَلِ','عَلَيَّ سَبيلاً وَاجْعَلِ',0,1,1.8333,'ع000',4),(125868,'عَلَيَّ فيهِ','عَلَيَّ فيهِ',0,1,1.4,'ع000',4),(125869,'عَلَيَّ فيهِ السَّخَطَ','عَلَيَّ فيهِ السَّخَطَ',0,1,1.7333,'ع000',4),(125870,'عَلَيَّ فيهِ بَرَكاتِكَ','عَلَيَّ فيهِ بَرَكاتِكَ',0,1,1.7667,'ع000',4),(125871,'عَلَيْكَ وَاجْعَلْني','عَلَيْكَ وَاجْعَلْني',0,1,1.6667,'ع000',4),(125872,'عَلَيْكَ وَاجْعَلْني فيهِ','عَلَيْكَ وَاجْعَلْني فيهِ',0,1,1.8333,'ع000',4),(125873,'عَنّي فيهِ اَبْوابَ','عَنّي فيهِ اَبْوابَ',0,1,1.6333,'ع000',4),(125874,'عَنّي يا عافِياً','عَنّي يا عافِياً',0,1,1.5333,'ع000',4),(125875,'عَنّيِ','عَنّيِ',0,0,0.4,'ع000',4),(125876,'عَنّيِ الذَّنْبَ','عَنّيِ الذَّنْبَ',0,1,1.5333,'ع000',4),(125877,'عَنّيِ الذَّنْبَ وَالْوِزْرَ','عَنّيِ الذَّنْبَ وَالْوِزْرَ',0,1,1.9333,'ع000',4),(125878,'عَنْ الُْمجْرِمينَ','عَنْ الُْمجْرِمينَ',0,1,1.6,'ع000',4),(125879,'عَنْ الُْمجْرِمينَ allah\'ım','عَنْ الُْمجْرِمينَ allah',0,1,1.9,'ع450',4),(125880,'عَنْ نَوْمَةِ','عَنْ نَوْمَةِ',0,1,1.4333,'ع000',4),(125881,'عَنْ نَوْمَةِ الْغافِلينَ','عَنْ نَوْمَةِ الْغافِلينَ',0,1,1.8333,'ع000',4),(125882,'عَيْنِ الْمَساكينَ','عَيْنِ الْمَساكينَ',0,1,1.6,'ع000',4),(125883,'عَيْنِ الْمَساكينَ allah\'ım','عَيْنِ الْمَساكينَ allah',0,1,1.9,'ع450',4),(125884,'عِبادِكَ الصّالِحينَ اْلقانِتينَ','عِبادِكَ الصّالِحينَ اْلقانِتينَ',0,1,2,'ع000',4),(125885,'عِزَّ','عِزَّ',0,0,0.3333,'ع000',10),(125886,'عِزَّ الْمُسْلِمينَ','عِزَّ الْمُسْلِمينَ',0,1,1.6333,'ع000',4),(125887,'عِزَّ الْمُسْلِمينَ allah\'ım','عِزَّ الْمُسْلِمينَ allah',0,1,1.9333,'ع450',4),(125888,'عِصْمَةَ','عِصْمَةَ',0,0,0.5333,'ع000',4),(125889,'عِصْمَةَ الْخائِفينَ','عِصْمَةَ الْخائِفينَ',0,1,1.6667,'ع000',4),(125890,'عِصْمَةَ الْخائِفينَ allah\'ım','عِصْمَةَ الْخائِفينَ allah',0,1,1.9667,'ع450',4),(125891,'غايَةَ','غايَةَ',0,0,0.4,'غ000',4),(125892,'غايَةَ الطّالِبينَ','غايَةَ الطّالِبينَ',0,1,1.6,'غ000',4),(125893,'غايَةَ الطّالِبينَ allah\'ım','غايَةَ الطّالِبينَ allah',0,1,1.9,'غ450',4),(125894,'غَرَضاً','غَرَضاً',0,0,0.4667,'غ000',4),(125895,'غَرَضاً لِلْبَلايا','غَرَضاً لِلْبَلايا',0,1,1.6,'غ000',4),(125896,'غَرَضاً لِلْبَلايا وَالآفاتِ','غَرَضاً لِلْبَلايا وَالآفاتِ',0,1,1.9333,'غ000',4),(125897,'غَشِّني','غَشِّني',0,0,0.4667,'غ000',4),(125898,'غَشِّني فيهِ','غَشِّني فيهِ',0,1,1.4,'غ000',4),(125899,'غَشِّني فيهِ بِالرَّحْمَةِ','غَشِّني فيهِ بِالرَّحْمَةِ',0,1,1.8667,'غ000',4),(125900,'غَياهِبِ','غَياهِبِ',0,0,0.5333,'غ000',4),(125901,'غَياهِبِ التُّهْمَةِ','غَياهِبِ التُّهْمَةِ',0,1,1.6667,'غ000',4),(125902,'غَياهِبِ التُّهْمَةِ يا','غَياهِبِ التُّهْمَةِ يا',0,1,1.7667,'غ000',4),(125903,'غِياثَ الْمُسْتَغيثينَ allah\'ım','غِياثَ الْمُسْتَغيثينَ allah',0,1,2,'غ450',4),(125904,'في صُدُورِ','في صُدُورِ',0,1,1.3333,'ف000',4),(125905,'في صُدُورِ الْعالَمينَ','في صُدُورِ الْعالَمينَ',0,1,1.7333,'ف000',4),(125906,'في قُلُوبِ','في قُلُوبِ',0,1,1.3333,'ف000',4),(125907,'في قُلُوبِ الْمُؤْمِنينَ','في قُلُوبِ الْمُؤْمِنينَ',0,1,1.8,'ف000',4),(125908,'فيهِ الاِحْسانَ','فيهِ الاِحْسانَ',0,1,1.5,'ف000',4),(125909,'فيهِ الاِحْسانَ وَكَرِّهْ','فيهِ الاِحْسانَ وَكَرِّهْ',0,1,1.8333,'ف000',4),(125910,'فيهِ التَّوْفيقَ','فيهِ التَّوْفيقَ',0,1,1.5333,'ف000',4),(125911,'فيهِ التَّوْفيقَ وَالْعِصْمَةَ','فيهِ التَّوْفيقَ وَالْعِصْمَةَ',0,1,2,'ف000',4),(125912,'فيهِ الذِّهْنَ','فيهِ الذِّهْنَ',0,1,1.4667,'ف000',4),(125913,'فيهِ الذِّهْنَ وَالتَّنْبيهَ','فيهِ الذِّهْنَ وَالتَّنْبيهَ',0,1,1.9333,'ف000',4),(125914,'فيهِ السَّخَطَ','فيهِ السَّخَطَ',0,1,1.4667,'ف000',4),(125915,'فيهِ السَّخَطَ وَالنّيرانَ','فيهِ السَّخَطَ وَالنّيرانَ',0,1,1.8667,'ف000',4),(125916,'فيهِ الْحَوائِجَ','فيهِ الْحَوائِجَ',0,1,1.5333,'ف000',4),(125917,'فيهِ الْحَوائِجَ وَالآمالَ','فيهِ الْحَوائِجَ وَالآمالَ',0,1,1.8667,'ف000',4),(125918,'فيهِ الْفُسُوقَ','فيهِ الْفُسُوقَ',0,1,1.5,'ف000',4),(125919,'فيهِ الْفُسُوقَ وَالْعِصْيانَ','فيهِ الْفُسُوقَ وَالْعِصْيانَ',0,1,1.9667,'ف000',4),(125920,'فيهِ اَبْوابَ','فيهِ اَبْوابَ',0,1,1.4333,'ف000',4),(125921,'فيهِ اَبْوابَ النّيرانِ','فيهِ اَبْوابَ النّيرانِ',0,1,1.7667,'ف000',4),(125922,'فيهِ اَبْوابَ الْجِنانِ','فيهِ اَبْوابَ الْجِنانِ',0,1,1.7667,'ف000',4),(125923,'فيهِ اَبْوابَ فَضْلِكَ','فيهِ اَبْوابَ فَضْلِكَ',0,1,1.7333,'ف000',4),(125924,'فيهِ اِلى','فيهِ اِلى',0,1,1.3,'ف000',4),(125925,'فيهِ اِلى مَرْضاتِكَ','فيهِ اِلى مَرْضاتِكَ',0,1,1.6667,'ف000',4),(125926,'فيهِ بَرَكاتِكَ','فيهِ بَرَكاتِكَ',0,1,1.5,'ف000',4),(125927,'فيهِ بَرَكاتِكَ وَوَفِّقْني','فيهِ بَرَكاتِكَ وَوَفِّقْني',0,1,1.9,'ف000',4),(125928,'فيهِ بُحْبُوحاتِ','فيهِ بُحْبُوحاتِ',0,1,1.5333,'ف000',4),(125929,'فيهِ بُحْبُوحاتِ جَنّاتِكَ','فيهِ بُحْبُوحاتِ جَنّاتِكَ',0,1,1.8667,'ف000',4),(125930,'فيهِ بِالرَّحْمَةِ','فيهِ بِالرَّحْمَةِ',0,1,1.6,'ف000',4),(125931,'فيهِ بِالرَّحْمَةِ وَارْزُقْني','فيهِ بِالرَّحْمَةِ وَارْزُقْني',0,1,2,'ف000',4),(125932,'فيهِ بِالسِّتْرِ','فيهِ بِالسِّتْرِ',0,1,1.5333,'ف000',4),(125933,'فيهِ بِالسِّتْرِ وَالْعَفافِ','فيهِ بِالسِّتْرِ وَالْعَفافِ',0,1,1.9333,'ف000',4),(125934,'فيهِ بِالشُّكْرِ','فيهِ بِالشُّكْرِ',0,1,1.5333,'ف000',4),(125935,'فيهِ بِالشُّكْرِ وَالْقَبُولِ','فيهِ بِالشُّكْرِ وَالْقَبُولِ',0,1,1.9667,'ف000',4),(125936,'فيهِ بِالْعَثَراتِ','فيهِ بِالْعَثَراتِ',0,1,1.6,'ف000',4),(125937,'فيهِ بِالْعَثَراتِ وَاَقِلْني','فيهِ بِالْعَثَراتِ وَاَقِلْني',0,1,1.9667,'ف000',4),(125938,'فيهِ بِاِحْضارِ','فيهِ بِاِحْضارِ',0,1,1.5,'ف000',4),(125939,'فيهِ بِاِحْضارِ الْمَسائِلِ','فيهِ بِاِحْضارِ الْمَسائِلِ',0,1,1.9,'ف000',4),(125940,'فيهِ بِتَقْوَى','فيهِ بِتَقْوَى',0,1,1.4667,'ف000',4),(125941,'فيهِ بِتَقْوَى الْقُلُوبِ','فيهِ بِتَقْوَى الْقُلُوبِ',0,1,1.8333,'ف000',4),(125942,'فيهِ بِجُودِكَ','فيهِ بِجُودِكَ',0,1,1.4667,'ف000',4),(125943,'فيهِ بِجُودِكَ يا','فيهِ بِجُودِكَ يا',0,1,1.5667,'ف000',4),(125944,'فيهِ بِحِفْظِكَ','فيهِ بِحِفْظِكَ',0,1,1.5,'ف000',4),(125945,'فيهِ بِحِفْظِكَ وَسَتْرِكَ','فيهِ بِحِفْظِكَ وَسَتْرِكَ',0,1,1.8667,'ف000',4),(125946,'فيهِ بِرَحْمَتِكَ','فيهِ بِرَحْمَتِكَ',0,1,1.5667,'ف000',4),(125947,'فيهِ بِرَحْمَتِكَ اِلى','فيهِ بِرَحْمَتِكَ اِلى',0,1,1.7333,'ف000',4),(125948,'فيهِ بِلِباسِ','فيهِ بِلِباسِ',0,1,1.4333,'ف000',4),(125949,'فيهِ بِلِباسِ الْقُنُوعِ','فيهِ بِلِباسِ الْقُنُوعِ',0,1,1.8,'ف000',4),(125950,'فيهِ حَظّي','فيهِ حَظّي',0,1,1.3333,'ف000',4),(125951,'فيهِ حَظّي مِنْ','فيهِ حَظّي مِنْ',0,1,1.5,'ف000',4),(125952,'فيهِ حَلاوَةَ','فيهِ حَلاوَةَ',0,1,1.4333,'ف000',4),(125953,'فيهِ حَلاوَةَ ذِكْرِكَ','فيهِ حَلاوَةَ ذِكْرِكَ',0,1,1.7333,'ف000',4),(125954,'فيهِ ذِكْرَكَ','فيهِ ذِكْرَكَ',0,1,1.4333,'ف000',4),(125955,'فيهِ ذِكْرَكَ بِدَوامِهِ','فيهِ ذِكْرَكَ بِدَوامِهِ',0,1,1.8,'ف000',4),(125956,'فيهِ رَحْمَةَ','فيهِ رَحْمَةَ',0,1,1.4333,'ف000',4),(125957,'فيهِ رَحْمَةَ الاَْيْتامِ','فيهِ رَحْمَةَ الاَْيْتامِ',0,1,1.8333,'ف000',4),(125958,'فيهِ صَدْري','فيهِ صَدْري',0,1,1.3667,'ف000',4),(125959,'فيهِ صَدْري بِاِنابَةِ','فيهِ صَدْري بِاِنابَةِ',0,1,1.7333,'ف000',4),(125960,'فيهِ صِيامَ','فيهِ صِيامَ',0,1,1.3667,'ف000',4),(125961,'فيهِ صِيامَ الصّائِمينَ','فيهِ صِيامَ الصّائِمينَ',0,1,1.7667,'ف000',4),(125962,'فيهِ طاعَةَ','فيهِ طاعَةَ',0,1,1.3667,'ف000',4),(125963,'فيهِ طاعَةَ الْخاشِعينَ','فيهِ طاعَةَ الْخاشِعينَ',0,1,1.7667,'ف000',4),(125964,'فيهِ عَلى','فيهِ عَلى',0,1,1.3,'ف000',4),(125965,'فيهِ عَلى اِقامَةِ','فيهِ عَلى اِقامَةِ',0,1,1.6,'ف000',4),(125966,'فيهِ عَلى كائِناتِ','فيهِ عَلى كائِناتِ',0,1,1.6,'ف000',4),(125967,'فيهِ عَلَى','فيهِ عَلَى',0,1,1.3333,'ف000',4),(125968,'فيهِ عَلَى الْعَدْلِ','فيهِ عَلَى الْعَدْلِ',0,1,1.6667,'ف000',4),(125969,'فيهِ عَلَيَّ','فيهِ عَلَيَّ',0,1,1.4,'ف000',4),(125970,'فيهِ عَلَيَّ سَبيلاً','فيهِ عَلَيَّ سَبيلاً',0,1,1.6667,'ف000',4),(125971,'فيهِ عَنْ','فيهِ عَنْ',0,1,1.3,'ف000',4),(125972,'فيهِ عَنْ نَوْمَةِ','فيهِ عَنْ نَوْمَةِ',0,1,1.6,'ف000',4),(125973,'فيهِ غَرَضاً','فيهِ غَرَضاً',0,1,1.4,'ف000',4),(125974,'فيهِ غَرَضاً لِلْبَلايا','فيهِ غَرَضاً لِلْبَلايا',0,1,1.7667,'ف000',4),(125975,'فيهِ فَضْلَ','فيهِ فَضْلَ',0,1,1.3667,'ف000',4),(125976,'فيهِ فَضْلَ لَيْلَةِ','فيهِ فَضْلَ لَيْلَةِ',0,1,1.6667,'ف000',4),(125977,'فيهِ قيامَ','فيهِ قيامَ',0,1,1.3333,'ف000',4),(125978,'فيهِ قيامَ الْقائِمينَ','فيهِ قيامَ الْقائِمينَ',0,1,1.7333,'ف000',4),(125979,'فيهِ قَلْبي','فيهِ قَلْبي',0,1,1.3667,'ف000',4),(125980,'فيهِ قَلْبي بِضياءِ','فيهِ قَلْبي بِضياءِ',0,1,1.6333,'ف000',4),(125981,'فيهِ لاَِداءِ','فيهِ لاَِداءِ',0,1,1.4333,'ف000',4),(125982,'فيهِ لاَِداءِ شُكْرِكَ','فيهِ لاَِداءِ شُكْرِكَ',0,1,1.7333,'ف000',4),(125983,'فيهِ لاَِنْ','فيهِ لاَِنْ',0,1,1.3667,'ف000',4),(125984,'فيهِ لاَِنْ اُطيعَكَ','فيهِ لاَِنْ اُطيعَكَ',0,1,1.6667,'ف000',4),(125985,'فيهِ لِبَراهينِكَ','فيهِ لِبَراهينِكَ',0,1,1.5667,'ف000',4),(125986,'فيهِ لِبَراهينِكَ السّاطِعَةِ','فيهِ لِبَراهينِكَ السّاطِعَةِ',0,1,1.9667,'ف000',4),(125987,'فيهِ لِبَرَكاتِ','فيهِ لِبَرَكاتِ',0,1,1.5,'ف000',4),(125988,'فيهِ لِبَرَكاتِ اَسْحارِهِ','فيهِ لِبَرَكاتِ اَسْحارِهِ',0,1,1.8667,'ف000',4),(125989,'فيهِ لِتَعَرُّضِ','فيهِ لِتَعَرُّضِ',0,1,1.5333,'ف000',4),(125990,'فيهِ لِتَعَرُّضِ مَعْصِيَتِكَ','فيهِ لِتَعَرُّضِ مَعْصِيَتِكَ',0,1,1.9667,'ف000',4),(125991,'فيهِ لِتِلاوَةِ','فيهِ لِتِلاوَةِ',0,1,1.5,'ف000',4),(125992,'فيهِ لِتِلاوَةِ الْقُرْآنِ','فيهِ لِتِلاوَةِ الْقُرْآنِ',0,1,1.8667,'ف000',4),(125993,'فيهِ لِصالِحِ','فيهِ لِصالِحِ',0,1,1.4333,'ف000',4),(125994,'فيهِ لِصالِحِ الأَعْمالِ','فيهِ لِصالِحِ الأَعْمالِ',0,1,1.8,'ف000',4),(125995,'فيهِ لِقِرآءَةِ','فيهِ لِقِرآءَةِ',0,1,1.5,'ف000',4),(125996,'فيهِ لِقِرآءَةِ آيـاتِكَ','فيهِ لِقِرآءَةِ آيـاتِكَ',0,1,1.8,'ف000',4),(125997,'فيهِ لِلتُّقى','فيهِ لِلتُّقى',0,1,1.4333,'ف000',4),(125998,'فيهِ لِلتُّقى وَصُحْبَةِ','فيهِ لِلتُّقى وَصُحْبَةِ',0,1,1.8,'ف000',4),(125999,'فيهِ لِمُوافَقَةِ','فيهِ لِمُوافَقَةِ',0,1,1.5667,'ف000',4),(126000,'فيهِ لِمُوافَقَةِ الأَبْرارِ','فيهِ لِمُوافَقَةِ الأَبْرارِ',0,1,1.9333,'ف000',4),(126001,'فيهِ لِمُوجِباتِ','فيهِ لِمُوجِباتِ',0,1,1.5333,'ف000',4),(126002,'فيهِ لِمُوجِباتِ مَرْضاتِكَ','فيهِ لِمُوجِباتِ مَرْضاتِكَ',0,1,1.9,'ف000',4),(126003,'فيهِ ما يُرْضيكَ','فيهِ ما يُرْضيكَ',0,1,1.5333,'ف000',4),(126004,'فيهِ مَسْتُوراً','فيهِ مَسْتُوراً',0,1,1.5,'ف000',4),(126005,'فيهِ مَسْتُوراً يا','فيهِ مَسْتُوراً يا',0,1,1.6,'ف000',4),(126006,'فيهِ مَغْفُوراً وَعَمَلي','فيهِ مَغْفُوراً وَعَمَلي',0,1,1.8,'ف000',4),(126007,'فيهِ مَقْبُولاً وَعَيْبي','فيهِ مَقْبُولاً وَعَيْبي',0,1,1.8,'ف000',4),(126008,'فيهِ مُحِبَّاً','فيهِ مُحِبَّاً',0,1,1.4667,'ف000',4),(126009,'فيهِ مُحِبَّاً لاَِوْلِيائِكَ','فيهِ مُحِبَّاً لاَِوْلِيائِكَ',0,1,1.9667,'ف000',4),(126010,'فيهِ مُرافَقَةَ','فيهِ مُرافَقَةَ',0,1,1.5,'ف000',4),(126011,'فيهِ مُرافَقَةَ الأَشْرارِ','فيهِ مُرافَقَةَ الأَشْرارِ',0,1,1.8667,'ف000',4),(126012,'فيهِ مِنَ الدَّنَسِ','فيهِ مِنَ الدَّنَسِ',0,1,1.6333,'ف000',4),(126013,'فيهِ مِنَ السَّفاهَةِ','فيهِ مِنَ السَّفاهَةِ',0,1,1.7,'ف000',4),(126014,'فيهِ مِنَ النَّوافِلِ','فيهِ مِنَ النَّوافِلِ',0,1,1.7,'ف000',4),(126015,'فيهِ مِنَ الْخَطايا','فيهِ مِنَ الْخَطايا',0,1,1.6333,'ف000',4),(126016,'فيهِ مِنَ الْعُسْرِ','فيهِ مِنَ الْعُسْرِ',0,1,1.6333,'ف000',4),(126017,'فيهِ مِنَ الْعُيُوبِ','فيهِ مِنَ الْعُيُوبِ',0,1,1.6667,'ف000',4),(126018,'فيهِ مِنَ الْفائِزينَ','فيهِ مِنَ الْفائِزينَ',0,1,1.7,'ف000',4),(126019,'فيهِ مِنَ الْمُتَوَكِّلينَ','فيهِ مِنَ الْمُتَوَكِّلينَ',0,1,1.8667,'ف000',4),(126020,'فيهِ مِنَ الْمُقَرَّبينَ','فيهِ مِنَ الْمُقَرَّبينَ',0,1,1.8,'ف000',4),(126021,'فيهِ مِنْ الْمُسْتَغْفِرينَ','فيهِ مِنْ الْمُسْتَغْفِرينَ',0,1,1.9,'ف000',4),(126022,'فيهِ مِنْ اَوْلِيائِكَ','فيهِ مِنْ اَوْلِيائِكَ',0,1,1.7333,'ف000',4),(126023,'فيهِ مِنْ سَخَطِكَ','فيهِ مِنْ سَخَطِكَ',0,1,1.6,'ف000',4),(126024,'فيهِ مِنْ عِبادِكَ','فيهِ مِنْ عِبادِكَ',0,1,1.6,'ف000',4),(126025,'فيهِ مِنْ مُوجِباتِ','فيهِ مِنْ مُوجِباتِ',0,1,1.6333,'ف000',4),(126026,'فيهِ مِنْ هَفَواتِهِ','فيهِ مِنْ هَفَواتِهِ',0,1,1.6667,'ف000',4),(126027,'فيهِ نَصيباً','فيهِ نَصيباً',0,1,1.4,'ف000',4),(126028,'فيهِ نَصيباً مِنْ','فيهِ نَصيباً مِنْ',0,1,1.5667,'ف000',4),(126029,'فيهِ وَسيلَتى','فيهِ وَسيلَتى',0,1,1.4333,'ف000',4),(126030,'فيهِ وَسيلَتى اِلَيْكَ','فيهِ وَسيلَتى اِلَيْكَ',0,1,1.7333,'ف000',4),(126031,'فيهِ يا','فيهِ يا',0,1,1.2333,'ف000',4),(126032,'فيهِ يا اِلـٰهَ','فيهِ يا اِلـٰهَ',0,1,1.5,'ف000',4),(126033,'فَضْلَ','فَضْلَ',0,0,0.4,'ف000',4),(126034,'فَضْلَ لَيْلَةِ','فَضْلَ لَيْلَةِ',0,1,1.5,'ف000',4),(126035,'فَضْلَ لَيْلَةِ الْقَدْرِ','فَضْلَ لَيْلَةِ الْقَدْرِ',0,1,1.8333,'ف000',4),(126036,'فَضْلِكَ وَاَنْزِلْ','فَضْلِكَ وَاَنْزِلْ',0,1,1.6333,'ف000',4),(126037,'فَضْلِكَ وَاَنْزِلْ عَلَيَّ','فَضْلِكَ وَاَنْزِلْ عَلَيَّ',0,1,1.9,'ف000',4),(126038,'فُرُوعُهُ','فُرُوعُهُ',0,0,0.6,'ف000',4),(126039,'فُرُوعُهُ بِالأُصُولِ','فُرُوعُهُ بِالأُصُولِ',0,1,1.7,'ف000',4),(126040,'فُرُوعُهُ بِالأُصُولِ بِحَقِّ','فُرُوعُهُ بِالأُصُولِ بِحَقِّ',0,1,1.9667,'ف000',4),(126041,'فِيهِ','فِيهِ',0,0,0.3333,'ف000',4),(126042,'فِيهِ عَلى','فِيهِ عَلى',0,1,1.3333,'ف000',4),(126043,'فِيهِ عَلى صِيامِهِ','فِيهِ عَلى صِيامِهِ',0,1,1.6333,'ف000',4),(126044,'قاضِيَ','قاضِيَ',0,0,0.4,'ق000',4),(126045,'قاضِيَ حَوائِجِ','قاضِيَ حَوائِجِ',0,1,1.5,'ق000',4),(126046,'قاضِيَ حَوائِجِ الطّالِبينَ','قاضِيَ حَوائِجِ الطّالِبينَ',0,1,1.9,'ق000',4),(126047,'قيامَ','قيامَ',0,0,0.3333,'ق000',4),(126048,'قيامَ الْقائِمينَ','قيامَ الْقائِمينَ',0,1,1.5667,'ق000',4),(126049,'قيامَ الْقائِمينَ وَنَبِّهْني','قيامَ الْقائِمينَ وَنَبِّهْني',0,1,1.9667,'ق000',4),(126050,'قَبُولَ','قَبُولَ',0,0,0.4667,'ق000',4),(126051,'قَبُولَ حَسَناتِهِ','قَبُولَ حَسَناتِهِ',0,1,1.6,'ق000',4),(126052,'قَبُولَ حَسَناتِهِ يا','قَبُولَ حَسَناتِهِ يا',0,1,1.7,'ق000',4),(126053,'قَرِّبْني','قَرِّبْني',0,0,0.6,'ق000',4),(126054,'قَرِّبْني فيهِ','قَرِّبْني فيهِ',0,1,1.4667,'ق000',4),(126055,'قَرِّبْني فيهِ اِلى','قَرِّبْني فيهِ اِلى',0,1,1.6333,'ق000',4),(126056,'قَلْبي بِضياءِ','قَلْبي بِضياءِ',0,1,1.4667,'ق000',4),(126057,'قَلْبي بِضياءِ اَنْوارِهِ','قَلْبي بِضياءِ اَنْوارِهِ',0,1,1.8333,'ق000',4),(126058,'قَلْبي فيهِ','قَلْبي فيهِ',0,1,1.3667,'ق000',4),(126059,'قَلْبي فيهِ بِتَقْوَى','قَلْبي فيهِ بِتَقْوَى',0,1,1.7,'ق000',4),(126060,'قَلْبي مِنْ','قَلْبي مِنْ',0,1,1.3667,'ق000',4),(126061,'قَلْبي مِنْ غَياهِبِ','قَلْبي مِنْ غَياهِبِ',0,1,1.6667,'ق000',4),(126062,'قَوِّني','قَوِّني',0,0,0.4667,'ق000',4),(126063,'قَوِّني فيهِ','قَوِّني فيهِ',0,1,1.4,'ق000',4),(126064,'قَوِّني فيهِ عَلى','قَوِّني فيهِ عَلى',0,1,1.5667,'ق000',4),(126065,'قُرَّةَ عَيْنِ الْمَساكينَ','قُرَّةَ عَيْنِ الْمَساكينَ',0,1,1.8667,'ق000',4),(126066,'قُلُوبِ','قُلُوبِ',0,0,0.4667,'ق000',4),(126067,'قُلُوبِ النَّبِيّينَ','قُلُوبِ النَّبِيّينَ',0,1,1.6667,'ق000',4),(126068,'قُلُوبِ النَّبِيّينَ allah\'ım','قُلُوبِ النَّبِيّينَ allah',0,1,1.9667,'ق450',4),(126069,'قُلُوبِ الْعارِفينَ','قُلُوبِ الْعارِفينَ',0,1,1.6333,'ق000',4),(126070,'قُلُوبِ الْعارِفينَ allah\'ım','قُلُوبِ الْعارِفينَ allah',0,1,1.9333,'ق450',4),(126071,'قُلُوبِ الْمُؤْمِنينَ','قُلُوبِ الْمُؤْمِنينَ',0,1,1.7,'ق000',4),(126072,'قُلُوبِ الْمُؤْمِنينَ allah\'ım','قُلُوبِ الْمُؤْمِنينَ allah',0,1,2,'ق450',4),(126073,'كائِناتِ','كائِناتِ',0,0,0.5333,'ك000',4),(126074,'كائِناتِ الأَقْدارِ','كائِناتِ الأَقْدارِ',0,1,1.6333,'ك000',4),(126075,'كائِناتِ الأَقْدارِ وَوَفِّقْني','كائِناتِ الأَقْدارِ وَوَفِّقْني',0,1,2,'ك000',4),(126076,'كُلِّ خَيْرٍ تُنْزِلُ','كُلِّ خَيْرٍ تُنْزِلُ',0,1,1.7,'ك000',4),(126077,'كُلِّ ما','كُلِّ ما',0,1,1.2667,'ك000',4),(126078,'كُلِّ ما اَخافُ','كُلِّ ما اَخافُ',0,1,1.5,'ك000',4),(126079,'لا تَخْذُلْني','لا تَخْذُلْني',0,1,1.4333,'ل000',4),(126080,'لا تَخْذُلْني فيهِ','لا تَخْذُلْني فيهِ',0,1,1.6,'ل000',4),(126081,'لا تُؤاخِذْني','لا تُؤاخِذْني',0,1,1.4333,'ل000',4),(126082,'لا تُؤاخِذْني فيهِ','لا تُؤاخِذْني فيهِ',0,1,1.6,'ل000',4),(126083,'لا يَحْتاجُ','لا يَحْتاجُ',0,1,1.3667,'ل000',4),(126084,'لا يَحْتاجُ اِلَى','لا يَحْتاجُ اِلَى',0,1,1.5667,'ل000',4),(126085,'لا يَشْغَلُهُ','لا يَشْغَلُهُ',0,1,1.4333,'ل000',4),(126086,'لا يَشْغَلُهُ اِلْحـاحُ','لا يَشْغَلُهُ اِلْحـاحُ',0,1,1.7667,'ل000',4),(126087,'لاَِداءِ','لاَِداءِ',0,0,0.5333,'ل000',4),(126088,'لاَِداءِ شُكْرِكَ','لاَِداءِ شُكْرِكَ',0,1,1.5667,'ل000',4),(126089,'لاَِداءِ شُكْرِكَ بِكَرَمِكَ','لاَِداءِ شُكْرِكَ بِكَرَمِكَ',0,1,1.9333,'ل000',4),(126090,'لاَِعْدائِكَ مُسْتَنّاً','لاَِعْدائِكَ مُسْتَنّاً',0,1,1.7667,'ل000',4),(126091,'لاَِعْدائِكَ مُسْتَنّاً بِسُنَّةِ','لاَِعْدائِكَ مُسْتَنّاً بِسُنَّةِ',0,1,2,'ل000',4),(126092,'لاَِنْ','لاَِنْ',0,0,0.4,'ل000',4),(126093,'لاَِنْ اُطيعَكَ','لاَِنْ اُطيعَكَ',0,1,1.5,'ل000',4),(126094,'لاَِنْ اُطيعَكَ وَلا','لاَِنْ اُطيعَكَ وَلا',0,1,1.6667,'ل000',4),(126095,'لاَِوْلِيائِكَ','لاَِوْلِيائِكَ',0,0,0.9333,'ل000',4),(126096,'لاَِوْلِيائِكَ وَمُعادِياً','لاَِوْلِيائِكَ وَمُعادِياً',0,1,1.8667,'ل000',4),(126097,'لاَِوْلِيائِكَ وَمُعادِياً لاَِعْدائِكَ','لاَِوْلِيائِكَ وَمُعادِياً لاَِعْدائِكَ',0,1,2,'ل000',4),(126098,'للهِ رَبِّ','للهِ رَبِّ',0,1,1.3333,'ل000',4),(126099,'للهِ رَبِّ الْعالَمينَ','للهِ رَبِّ الْعالَمينَ',0,1,1.7333,'ل000',4),(126100,'لى','لى',0,0,0.1333,'ل000',4),(126101,'لى جُرْمي','لى جُرْمي',0,1,1.3,'ل000',4),(126102,'لى جُرْمي فيهِ','لى جُرْمي فيهِ',0,1,1.4667,'ل000',4),(126103,'لى فيهِ','لى فيهِ',0,1,1.2333,'ل000',4),(126104,'لى فيهِ اِلى','لى فيهِ اِلى',0,1,1.4,'ل000',4),(126105,'لي فيهِ الْحَوائِجَ','لي فيهِ الْحَوائِجَ',0,1,1.6333,'ل000',4),(126106,'لي فيهِ اَبْوابَ','لي فيهِ اَبْوابَ',0,1,1.5333,'ل000',4),(126107,'لي فيهِ نَصيباً','لي فيهِ نَصيباً',0,1,1.5,'ل000',4),(126108,'لي مَنْزِلاً','لي مَنْزِلاً',0,1,1.4,'ل000',4),(126109,'لي مَنْزِلاً وَمَقيلاً','لي مَنْزِلاً وَمَقيلاً',0,1,1.7333,'ل000',4),(126110,'لي نَصيباً','لي نَصيباً',0,1,1.3333,'ل000',4),(126111,'لي نَصيباً مِنْ','لي نَصيباً مِنْ',0,1,1.5,'ل000',4),(126112,'لَدَيْكَ وَاجْعَلْني','لَدَيْكَ وَاجْعَلْني',0,1,1.6667,'ل000',4),(126113,'لَدَيْكَ وَاجْعَلْني فيهِ','لَدَيْكَ وَاجْعَلْني فيهِ',0,1,1.8333,'ل000',4),(126114,'لَيْلَةِ الْقَدْرِ وَصَيِّرْ','لَيْلَةِ الْقَدْرِ وَصَيِّرْ',0,1,1.9333,'ل000',4),(126115,'لِبَراهينِكَ','لِبَراهينِكَ',0,0,0.8,'ل000',4),(126116,'لِبَراهينِكَ السّاطِعَةِ','لِبَراهينِكَ السّاطِعَةِ',0,1,1.8,'ل000',4),(126117,'لِبَراهينِكَ السّاطِعَةِ وَخُذْ','لِبَراهينِكَ السّاطِعَةِ وَخُذْ',0,1,2,'ل000',4),(126118,'لِبَرَكاتِ','لِبَرَكاتِ',0,0,0.6667,'ل000',4),(126119,'لِبَرَكاتِ اَسْحارِهِ','لِبَرَكاتِ اَسْحارِهِ',0,1,1.7,'ل000',4),(126120,'لِبَرَكاتِ اَسْحارِهِ وَنَوِّرْ','لِبَرَكاتِ اَسْحارِهِ وَنَوِّرْ',0,1,2,'ل000',4),(126121,'لِتَعَرُّضِ','لِتَعَرُّضِ',0,0,0.7333,'ل000',4),(126122,'لِتَعَرُّضِ مَعْصِيَتِكَ','لِتَعَرُّضِ مَعْصِيَتِكَ',0,1,1.8,'ل000',4),(126123,'لِتَعَرُّضِ مَعْصِيَتِكَ وَلا','لِتَعَرُّضِ مَعْصِيَتِكَ وَلا',0,1,1.9667,'ل000',4),(126124,'لِتِلاوَةِ','لِتِلاوَةِ',0,0,0.6667,'ل000',4),(126125,'لِتِلاوَةِ الْقُرْآنِ','لِتِلاوَةِ الْقُرْآنِ',0,1,1.7,'ل000',4),(126126,'لِتِلاوَةِ الْقُرْآنِ يا','لِتِلاوَةِ الْقُرْآنِ يا',0,1,1.8,'ل000',4),(126127,'لِصالِحِ','لِصالِحِ',0,0,0.5333,'ل000',4),(126128,'لِصالِحِ الأَعْمالِ','لِصالِحِ الأَعْمالِ',0,1,1.6333,'ل000',4),(126129,'لِصالِحِ الأَعْمالِ وَاقْضِ','لِصالِحِ الأَعْمالِ وَاقْضِ',0,1,1.9,'ل000',4),(126130,'لِقِرآءَةِ','لِقِرآءَةِ',0,0,0.6667,'ل000',4),(126131,'لِقِرآءَةِ آيـاتِكَ','لِقِرآءَةِ آيـاتِكَ',0,1,1.6333,'ل000',4),(126132,'لِقِرآءَةِ آيـاتِكَ بِرَحْمَتِكَ','لِقِرآءَةِ آيـاتِكَ بِرَحْمَتِكَ',0,1,2,'ل000',4),(126133,'لِلتُّقى','لِلتُّقى',0,0,0.5333,'ل000',4),(126134,'لِلتُّقى وَصُحْبَةِ','لِلتُّقى وَصُحْبَةِ',0,1,1.6333,'ل000',4),(126135,'لِلتُّقى وَصُحْبَةِ الأَبْرارِ','لِلتُّقى وَصُحْبَةِ الأَبْرارِ',0,1,2,'ل000',4),(126136,'لِلشَّيْطانِ','لِلشَّيْطانِ',0,0,0.8,'ل000',4),(126137,'لِلشَّيْطانِ فيهِ','لِلشَّيْطانِ فيهِ',0,1,1.5667,'ل000',4),(126138,'لِلشَّيْطانِ فيهِ عَلَيَّ','لِلشَّيْطانِ فيهِ عَلَيَّ',0,1,1.8333,'ل000',4),(126139,'لِلْبَلايا','لِلْبَلايا',0,0,0.6667,'ل000',4),(126140,'لِلْبَلايا وَالآفاتِ','لِلْبَلايا وَالآفاتِ',0,1,1.6667,'ل000',4),(126141,'لِلْبَلايا وَالآفاتِ بِعِزَّتِكَ','لِلْبَلايا وَالآفاتِ بِعِزَّتِكَ',0,1,2,'ل000',4),(126142,'لِمُوافَقَةِ','لِمُوافَقَةِ',0,0,0.8,'ل000',4),(126143,'لِمُوافَقَةِ الأَبْرارِ','لِمُوافَقَةِ الأَبْرارِ',0,1,1.7667,'ل000',4),(126144,'لِمُوافَقَةِ الأَبْرارِ وَجَنِّبْني','لِمُوافَقَةِ الأَبْرارِ وَجَنِّبْني',0,1,2,'ل000',4),(126145,'لِمُوجِباتِ','لِمُوجِباتِ',0,0,0.7333,'ل000',4),(126146,'لِمُوجِباتِ مَرْضاتِكَ','لِمُوجِباتِ مَرْضاتِكَ',0,1,1.7333,'ل000',4),(126147,'لِمُوجِباتِ مَرْضاتِكَ وَاَسْكِنّي','لِمُوجِباتِ مَرْضاتِكَ وَاَسْكِنّي',0,1,2,'ل000',4),(126148,'ما اَخافُ بِعِصْمَتِكَ','ما اَخافُ بِعِصْمَتِكَ',0,1,1.7333,'م000',4),(126149,'ما تَرْضاهُ','ما تَرْضاهُ',0,1,1.3667,'م000',4),(126150,'ما تَرْضاهُ وَيَرْضاهُ','ما تَرْضاهُ وَيَرْضاهُ',0,1,1.7333,'م000',4),(126151,'ما يُرْضيكَ وَاَعُوذُ','ما يُرْضيكَ وَاَعُوذُ',0,1,1.7,'م000',4),(126152,'مَرْضاتِكَ','مَرْضاتِكَ',0,0,0.6667,'م000',4),(126153,'مَرْضاتِكَ الْجامِعَةِ','مَرْضاتِكَ الْجامِعَةِ',0,1,1.7333,'م000',4),(126154,'مَرْضاتِكَ الْجامِعَةِ بِمَحَبَّتِكَ','مَرْضاتِكَ الْجامِعَةِ بِمَحَبَّتِكَ',0,1,2,'م000',4),(126155,'مَرْضاتِكَ دَليلاً','مَرْضاتِكَ دَليلاً',0,1,1.6,'م000',4),(126156,'مَرْضاتِكَ دَليلاً وَلا','مَرْضاتِكَ دَليلاً وَلا',0,1,1.7667,'م000',4),(126157,'مَرْضاتِكَ وَاَسْكِنّي','مَرْضاتِكَ وَاَسْكِنّي',0,1,1.7333,'م000',4),(126158,'مَرْضاتِكَ وَاَسْكِنّي فيهِ','مَرْضاتِكَ وَاَسْكِنّي فيهِ',0,1,1.9,'م000',4),(126159,'مَرْضاتِكَ وَجَنِّبْني','مَرْضاتِكَ وَجَنِّبْني',0,1,1.7333,'م000',4),(126160,'مَرْضاتِكَ وَجَنِّبْني فيهِ','مَرْضاتِكَ وَجَنِّبْني فيهِ',0,1,1.9,'م000',4),(126161,'مَسْتُوراً','مَسْتُوراً',0,0,0.6667,'م000',4),(126162,'مَسْتُوراً يا','مَسْتُوراً يا',0,1,1.4333,'م000',4),(126163,'مَسْتُوراً يا اَسْمَعَ','مَسْتُوراً يا اَسْمَعَ',0,1,1.7333,'م000',4),(126164,'مَعاذيري','مَعاذيري',0,0,0.5333,'م000',4),(126165,'مَعاذيري وَحُطَّ','مَعاذيري وَحُطَّ',0,1,1.5333,'م000',4),(126166,'مَعاذيري وَحُطَّ عَنّيِ','مَعاذيري وَحُطَّ عَنّيِ',0,1,1.7667,'م000',4),(126167,'مَعْصِيَتِكَ وَلا','مَعْصِيَتِكَ وَلا',0,1,1.5667,'م000',4),(126168,'مَعْصِيَتِكَ وَلا تَضْرِبْني','مَعْصِيَتِكَ وَلا تَضْرِبْني',0,1,1.9333,'م000',4),(126169,'مَغْفُوراً وَعَمَلي','مَغْفُوراً وَعَمَلي',0,1,1.6333,'م000',4),(126170,'مَغْفُوراً وَعَمَلي فيهِ','مَغْفُوراً وَعَمَلي فيهِ',0,1,1.8,'م000',4),(126171,'مَقْبُولاً وَعَيْبي','مَقْبُولاً وَعَيْبي',0,1,1.6333,'م000',4),(126172,'مَقْبُولاً وَعَيْبي فيهِ','مَقْبُولاً وَعَيْبي فيهِ',0,1,1.8,'م000',4),(126173,'مَلْجَأ','مَلْجَأ',0,0,0.4667,'م000',4),(126174,'مَلْجَأ الآمِلينَ','مَلْجَأ الآمِلينَ',0,1,1.5667,'م000',4),(126175,'مَلْجَأ الآمِلينَ allah\'ım','مَلْجَأ الآمِلينَ allah',0,1,1.8667,'م450',4),(126176,'مَنْ لا يَحْتاجُ','مَنْ لا يَحْتاجُ',0,1,1.5333,'م000',4),(126177,'مَنْ لا يَشْغَلُهُ','مَنْ لا يَشْغَلُهُ',0,1,1.6,'م000',4),(126178,'مَنْزِلاً وَمَقيلاً','مَنْزِلاً وَمَقيلاً',0,1,1.6333,'م000',4),(126179,'مَنْزِلاً وَمَقيلاً يا','مَنْزِلاً وَمَقيلاً يا',0,1,1.7333,'م000',4),(126180,'مُجيبَ دَعْوَةِ الْمُضْطَرّينَ','مُجيبَ دَعْوَةِ الْمُضْطَرّينَ',0,1,2,'م000',4),(126181,'مُحَمَّدٍ وَآلِهِ الطّاهِرينَ','مُحَمَّدٍ وَآلِهِ الطّاهِرينَ',0,1,1.9667,'م000',4),(126182,'مُحِبَّاً','مُحِبَّاً',0,0,0.6,'م000',4),(126183,'مُحِبَّاً لاَِوْلِيائِكَ','مُحِبَّاً لاَِوْلِيائِكَ',0,1,1.8,'م000',4),(126184,'مُحِبَّاً لاَِوْلِيائِكَ وَمُعادِياً','مُحِبَّاً لاَِوْلِيائِكَ وَمُعادِياً',0,1,2,'م000',4),(126185,'مُحْكَمَةً','مُحْكَمَةً',0,0,0.6667,'م000',4),(126186,'مُحْكَمَةً فُرُوعُهُ','مُحْكَمَةً فُرُوعُهُ',0,1,1.6667,'م000',4),(126187,'مُحْكَمَةً فُرُوعُهُ بِالأُصُولِ','مُحْكَمَةً فُرُوعُهُ بِالأُصُولِ',0,1,2,'م000',4),(126188,'مُرافَقَةَ','مُرافَقَةَ',0,0,0.6667,'م000',4),(126189,'مُرافَقَةَ الأَشْرارِ','مُرافَقَةَ الأَشْرارِ',0,1,1.7,'م000',4),(126190,'مُرافَقَةَ الأَشْرارِ وَآوِني','مُرافَقَةَ الأَشْرارِ وَآوِني',0,1,1.9667,'م000',4),(126191,'مُسْتَنّاً','مُسْتَنّاً',0,0,0.6667,'م000',4),(126192,'مُسْتَنّاً بِسُنَّةِ','مُسْتَنّاً بِسُنَّةِ',0,1,1.6667,'م000',4),(126193,'مُسْتَنّاً بِسُنَّةِ خاتَمِ','مُسْتَنّاً بِسُنَّةِ خاتَمِ',0,1,1.9,'م000',4),(126194,'مُقيلَ','مُقيلَ',0,0,0.4,'م000',4),(126195,'مُقيلَ عَثَراتِ','مُقيلَ عَثَراتِ',0,1,1.5,'م000',4),(126196,'مُقيلَ عَثَراتِ الْمُذْنِبينَ','مُقيلَ عَثَراتِ الْمُذْنِبينَ',0,1,1.9667,'م000',4),(126197,'مُنَوِّرَ','مُنَوِّرَ',0,0,0.6,'م000',4),(126198,'مُنَوِّرَ قُلُوبِ','مُنَوِّرَ قُلُوبِ',0,1,1.5667,'م000',4),(126199,'مُنَوِّرَ قُلُوبِ الْعارِفينَ','مُنَوِّرَ قُلُوبِ الْعارِفينَ',0,1,1.9667,'م000',4),(126200,'مُنْتَهى رَغْبَةِ','مُنْتَهى رَغْبَةِ',0,1,1.5667,'م000',4),(126201,'مُنْتَهى رَغْبَةِ الرّاغِبينَ','مُنْتَهى رَغْبَةِ الرّاغِبينَ',0,1,1.9667,'م000',4),(126202,'مُنْزِلَ','مُنْزِلَ',0,0,0.5333,'م000',4),(126203,'مُوجِباتِ','مُوجِباتِ',0,0,0.6,'م000',4),(126204,'مُوجِباتِ سَخَطِكَ','مُوجِباتِ سَخَطِكَ',0,1,1.6,'م000',4),(126205,'مُوجِباتِ سَخَطِكَ بِمَنِّكَ','مُوجِباتِ سَخَطِكَ بِمَنِّكَ',0,1,1.9333,'م000',4),(126206,'مِمّا يُؤْذيكَ','مِمّا يُؤْذيكَ',0,1,1.4667,'م000',4),(126207,'مِمّا يُؤْذيكَ وَاَسْأَلُكَ','مِمّا يُؤْذيكَ وَاَسْأَلُكَ',0,1,1.9,'م000',4),(126208,'مِنَ الدَّنَسِ','مِنَ الدَّنَسِ',0,1,1.4667,'م000',4),(126209,'مِنَ الدَّنَسِ وَالأَقْذارِ','مِنَ الدَّنَسِ وَالأَقْذارِ',0,1,1.9,'م000',4),(126210,'مِنَ السَّفاهَةِ','مِنَ السَّفاهَةِ',0,1,1.5333,'م000',4),(126211,'مِنَ السَّفاهَةِ وَالتَّمْويهِ','مِنَ السَّفاهَةِ وَالتَّمْويهِ',0,1,2,'م000',4),(126212,'مِنَ النَّوافِلِ','مِنَ النَّوافِلِ',0,1,1.5333,'م000',4),(126213,'مِنَ النَّوافِلِ وَاَكْرِمْني','مِنَ النَّوافِلِ وَاَكْرِمْني',0,1,1.9667,'م000',4),(126214,'مِنَ الْخَطايا','مِنَ الْخَطايا',0,1,1.4667,'م000',4),(126215,'مِنَ الْخَطايا وَالْهَفَواتِ','مِنَ الْخَطايا وَالْهَفَواتِ',0,1,1.9333,'م000',4),(126216,'مِنَ الْعُسْرِ','مِنَ الْعُسْرِ',0,1,1.4667,'م000',4),(126217,'مِنَ الْعُسْرِ اِلَى','مِنَ الْعُسْرِ اِلَى',0,1,1.6667,'م000',4),(126218,'مِنَ الْعُيُوبِ','مِنَ الْعُيُوبِ',0,1,1.5,'م000',4),(126219,'مِنَ الْعُيُوبِ وَامْتَحِنْ','مِنَ الْعُيُوبِ وَامْتَحِنْ',0,1,1.9,'م000',4),(126220,'مِنَ الْفائِزينَ','مِنَ الْفائِزينَ',0,1,1.5333,'م000',4),(126221,'مِنَ الْفائِزينَ لَدَيْكَ','مِنَ الْفائِزينَ لَدَيْكَ',0,1,1.8333,'م000',4),(126222,'مِنَ الْمُتَوَكِّلينَ','مِنَ الْمُتَوَكِّلينَ',0,1,1.7,'م000',4),(126223,'مِنَ الْمُتَوَكِّلينَ عَلَيْكَ','مِنَ الْمُتَوَكِّلينَ عَلَيْكَ',0,1,2,'م000',4),(126224,'مِنَ الْمُقَرَّبينَ','مِنَ الْمُقَرَّبينَ',0,1,1.6333,'م000',4),(126225,'مِنَ الْمُقَرَّبينَ اِلَيْكَ','مِنَ الْمُقَرَّبينَ اِلَيْكَ',0,1,1.9333,'م000',4),(126226,'مِنْ الْمُسْتَغْفِرينَ','مِنْ الْمُسْتَغْفِرينَ',0,1,1.7333,'م000',4),(126227,'مِنْ الْمُسْتَغْفِرينَ وَاجْعَلْني','مِنْ الْمُسْتَغْفِرينَ وَاجْعَلْني',0,1,2,'م000',4),(126228,'مِنْ اَوْلِيائِكَ الْمُقَرَّبينَ','مِنْ اَوْلِيائِكَ الْمُقَرَّبينَ',0,1,2,'م000',4),(126229,'مِنْ بَرَكاتِهِ','مِنْ بَرَكاتِهِ',0,1,1.5,'م000',4),(126230,'مِنْ بَرَكاتِهِ وَسَهِّلْ','مِنْ بَرَكاتِهِ وَسَهِّلْ',0,1,1.8333,'م000',4),(126231,'مِنْ بَيْنِ الْوَسائِلِ','مِنْ بَيْنِ الْوَسائِلِ',0,1,1.7667,'م000',4),(126232,'مِنْ رَحْمَتِكَ الْواسِعَةِ','مِنْ رَحْمَتِكَ الْواسِعَةِ',0,1,1.9,'م000',4),(126233,'مِنْ سَخَطِكَ وَنَقِماتِكَ','مِنْ سَخَطِكَ وَنَقِماتِكَ',0,1,1.8667,'م000',4),(126234,'مِنْ عِبادِكَ الصّالِحينَ','مِنْ عِبادِكَ الصّالِحينَ',0,1,1.8333,'م000',4),(126235,'مِنْ غَياهِبِ','مِنْ غَياهِبِ',0,1,1.4333,'م000',4),(126236,'مِنْ غَياهِبِ التُّهْمَةِ','مِنْ غَياهِبِ التُّهْمَةِ',0,1,1.8333,'م000',4),(126237,'مِنْ كُلِّ ما','مِنْ كُلِّ ما',0,1,1.4333,'م000',4),(126238,'مِنْ مُوجِباتِ','مِنْ مُوجِباتِ',0,1,1.4667,'م000',4),(126239,'مِنْ مُوجِباتِ سَخَطِكَ','مِنْ مُوجِباتِ سَخَطِكَ',0,1,1.7667,'م000',4),(126240,'مِنْ هَفَواتِهِ','مِنْ هَفَواتِهِ',0,1,1.5,'م000',4),(126241,'مِنْ هَفَواتِهِ وَآثامِهِ','مِنْ هَفَواتِهِ وَآثامِهِ',0,1,1.8333,'م000',4),(126242,'نَبِّهْني','نَبِّهْني',0,0,0.6,'ن000',4),(126243,'نَبِّهْني فيهِ','نَبِّهْني فيهِ',0,1,1.4667,'ن000',4),(126244,'نَبِّهْني فيهِ لِبَرَكاتِ','نَبِّهْني فيهِ لِبَرَكاتِ',0,1,1.8333,'ن000',4),(126245,'نَصيباً مِنْ','نَصيباً مِنْ',0,1,1.4,'ن000',4),(126246,'نَصيباً مِنْ رَحْمَتِكَ','نَصيباً مِنْ رَحْمَتِكَ',0,1,1.7667,'ن000',4),(126247,'نَصيباً مِنْ كُلِّ','نَصيباً مِنْ كُلِّ',0,1,1.6,'ن000',4),(126248,'نَقِمَتِكَ','نَقِمَتِكَ',0,0,0.6667,'ن000',4),(126249,'نَقِمَتِكَ وَزَحْزِحْني','نَقِمَتِكَ وَزَحْزِحْني',0,1,1.7667,'ن000',4),(126250,'نَقِمَتِكَ وَزَحْزِحْني فيهِ','نَقِمَتِكَ وَزَحْزِحْني فيهِ',0,1,1.9333,'ن000',4),(126251,'نَوْمَةِ','نَوْمَةِ',0,0,0.5333,'ن000',4),(126252,'نَوْمَةِ الْغافِلينَ','نَوْمَةِ الْغافِلينَ',0,1,1.6667,'ن000',4),(126253,'نَوْمَةِ الْغافِلينَ وَهَبْ','نَوْمَةِ الْغافِلينَ وَهَبْ',0,1,1.9,'ن000',4),(126254,'هادِياً اِلَى','هادِياً اِلَى',0,1,1.4333,'ه000',4),(126255,'هادِياً اِلَى الْحَقِّ','هادِياً اِلَى الْحَقِّ',0,1,1.7333,'ه000',4),(126256,'هادِيَ','هادِيَ',0,0,0.4,'ه000',4),(126257,'هادِيَ الْمُضِلّينَ','هادِيَ الْمُضِلّينَ',0,1,1.6333,'ه000',4),(126258,'هادِيَ الْمُضِلّينَ allah\'ım','هادِيَ الْمُضِلّينَ allah',0,1,1.9333,'ه450',4),(126259,'هَفَواتِهِ','هَفَواتِهِ',0,0,0.6667,'ه000',4),(126260,'هَفَواتِهِ وَآثامِهِ','هَفَواتِهِ وَآثامِهِ',0,1,1.6667,'ه000',4),(126261,'هَفَواتِهِ وَآثامِهِ وَارْزُقْني','هَفَواتِهِ وَآثامِهِ وَارْزُقْني',0,1,2,'ه000',4),(126262,'وَآثامِهِ','وَآثامِهِ',0,0,0.6,'و000',4),(126263,'وَآثامِهِ وَارْزُقْني','وَآثامِهِ وَارْزُقْني',0,1,1.7,'و000',4),(126264,'وَآثامِهِ وَارْزُقْني فيهِ','وَآثامِهِ وَارْزُقْني فيهِ',0,1,1.8667,'و000',4),(126265,'وَآلِهِ الطّاهِرينَ','وَآلِهِ الطّاهِرينَ',0,1,1.6333,'و000',4),(126266,'وَآلِهِ الطّاهِرينَ allah\'ım','وَآلِهِ الطّاهِرينَ allah',0,1,1.9333,'و450',4),(126267,'وَآلِهِ الطّاهِرينَ وَالْحَمْدُ','وَآلِهِ الطّاهِرينَ وَالْحَمْدُ',0,1,2,'و000',4),(126268,'وَآمِنّي','وَآمِنّي',0,0,0.5333,'و000',4),(126269,'وَآمِنّي فيهِ','وَآمِنّي فيهِ',0,1,1.4333,'و000',4),(126270,'وَآمِنّي فيهِ مِنْ','وَآمِنّي فيهِ مِنْ',0,1,1.6,'و000',4),(126271,'وَآوِني','وَآوِني',0,0,0.4667,'و000',4),(126272,'وَآوِني فيهِ','وَآوِني فيهِ',0,1,1.4,'و000',4),(126273,'وَآوِني فيهِ بِرَحْمَتِكَ','وَآوِني فيهِ بِرَحْمَتِكَ',0,1,1.8333,'و000',4),(126274,'وَاجْعَلني','وَاجْعَلني',0,0,0.6667,'و000',4),(126275,'وَاجْعَلني فيهِ','وَاجْعَلني فيهِ',0,1,1.5,'و000',4),(126276,'وَاجْعَلني فيهِ مِنْ','وَاجْعَلني فيهِ مِنْ',0,1,1.6667,'و000',4),(126277,'وَاجْعَلِ','وَاجْعَلِ',0,0,0.6,'و000',4),(126278,'وَاجْعَلِ الْجَنَّةَ','وَاجْعَلِ الْجَنَّةَ',0,1,1.6667,'و000',4),(126279,'وَاجْعَلِ الْجَنَّةَ لي','وَاجْعَلِ الْجَنَّةَ لي',0,1,1.7667,'و000',4),(126280,'وَاجْعَلْ لي نَصيباً','وَاجْعَلْ لي نَصيباً',0,1,1.6667,'و000',4),(126281,'وَاجْعَلْني فيهِ','وَاجْعَلْني فيهِ',0,1,1.5333,'و000',4),(126282,'وَاجْعَلْني فيهِ مِنَ','وَاجْعَلْني فيهِ مِنَ',0,1,1.7,'و000',4),(126283,'وَاجْعَلْني فيهِ مِنْ','وَاجْعَلْني فيهِ مِنْ',0,1,1.7,'و000',4),(126284,'وَاحْفَظْني فيهِ','وَاحْفَظْني فيهِ',0,1,1.5333,'و000',4),(126285,'وَاحْفَظْني فيهِ بِحِفْظِكَ','وَاحْفَظْني فيهِ بِحِفْظِكَ',0,1,1.9,'و000',4),(126286,'وَاحْمِلْني','وَاحْمِلْني',0,0,0.7333,'و000',4),(126287,'وَاحْمِلْني فيهِ','وَاحْمِلْني فيهِ',0,1,1.5333,'و000',4),(126288,'وَاحْمِلْني فيهِ عَلَى','وَاحْمِلْني فيهِ عَلَى',0,1,1.7333,'و000',4),(126289,'وَارْزُقْني فيهِ','وَارْزُقْني فيهِ',0,1,1.5333,'و000',4),(126290,'وَارْزُقْني فيهِ التَّوْفيقَ','وَارْزُقْني فيهِ التَّوْفيقَ',0,1,1.9333,'و000',4),(126291,'وَارْزُقْني فيهِ ذِكْرَكَ','وَارْزُقْني فيهِ ذِكْرَكَ',0,1,1.8333,'و000',4),(126292,'وَاسْتُرْني','وَاسْتُرْني',0,0,0.7333,'و000',4),(126293,'وَاسْتُرْني فيهِ','وَاسْتُرْني فيهِ',0,1,1.5333,'و000',4),(126294,'وَاسْتُرْني فيهِ بِلِباسِ','وَاسْتُرْني فيهِ بِلِباسِ',0,1,1.8333,'و000',4),(126295,'وَاشْرَحْ','وَاشْرَحْ',0,0,0.6,'و000',4),(126296,'وَاشْرَحْ فيهِ','وَاشْرَحْ فيهِ',0,1,1.4667,'و000',4),(126297,'وَاشْرَحْ فيهِ صَدْري','وَاشْرَحْ فيهِ صَدْري',0,1,1.7,'و000',4),(126298,'وَاعْفُ عَنّي يا','وَاعْفُ عَنّي يا',0,1,1.5333,'و000',4),(126299,'وَاقْبَلْ مَعاذيري','وَاقْبَلْ مَعاذيري',0,1,1.6,'و000',4),(126300,'وَاقْبَلْ مَعاذيري وَحُطَّ','وَاقْبَلْ مَعاذيري وَحُطَّ',0,1,1.8667,'و000',4),(126301,'وَاقْضِ لي فيهِ','وَاقْضِ لي فيهِ',0,1,1.5,'و000',4),(126302,'وَالآفاتِ','وَالآفاتِ',0,0,0.6,'و000',4),(126303,'وَالآفاتِ بِعِزَّتِكَ','وَالآفاتِ بِعِزَّتِكَ',0,1,1.7,'و000',4),(126304,'وَالآفاتِ بِعِزَّتِكَ يا','وَالآفاتِ بِعِزَّتِكَ يا',0,1,1.8,'و000',4),(126305,'وَالآمالَ','وَالآمالَ',0,0,0.6,'و000',4),(126306,'وَالآمالَ يا','وَالآمالَ يا',0,1,1.4,'و000',4),(126307,'وَالآمالَ يا مَنْ','وَالآمالَ يا مَنْ',0,1,1.5667,'و000',4),(126308,'وَالأَقْذارِ','وَالأَقْذارِ',0,0,0.8,'و000',4),(126309,'وَالأَقْذارِ وَصَبِّرْني','وَالأَقْذارِ وَصَبِّرْني',0,1,1.8,'و000',4),(126310,'وَالأَقْذارِ وَصَبِّرْني فيهِ','وَالأَقْذارِ وَصَبِّرْني فيهِ',0,1,1.9667,'و000',4),(126311,'وَالاِنْصافِ','وَالاِنْصافِ',0,0,0.8,'و000',4),(126312,'وَالاِنْصافِ وَآمِنّي','وَالاِنْصافِ وَآمِنّي',0,1,1.7,'و000',4),(126313,'وَالاِنْصافِ وَآمِنّي فيهِ','وَالاِنْصافِ وَآمِنّي فيهِ',0,1,1.8667,'و000',4),(126314,'وَالتَّمْويهِ','وَالتَّمْويهِ',0,0,0.8667,'و000',4),(126315,'وَالتَّمْويهِ وَاجْعَلْ','وَالتَّمْويهِ وَاجْعَلْ',0,1,1.7667,'و000',4),(126316,'وَالتَّمْويهِ وَاجْعَلْ لي','وَالتَّمْويهِ وَاجْعَلْ لي',0,1,1.8667,'و000',4),(126317,'وَالتَّنْبيهَ','وَالتَّنْبيهَ',0,0,0.8667,'و000',4),(126318,'وَالتَّنْبيهَ وَباعِدْني','وَالتَّنْبيهَ وَباعِدْني',0,1,1.8,'و000',4),(126319,'وَالتَّنْبيهَ وَباعِدْني فيهِ','وَالتَّنْبيهَ وَباعِدْني فيهِ',0,1,1.9667,'و000',4),(126320,'وَالسُّؤالِ','وَالسُّؤالِ',0,0,0.7333,'و000',4),(126321,'وَالسُّؤالِ يا','وَالسُّؤالِ يا',0,1,1.4667,'و000',4),(126322,'وَالسُّؤالِ يا عالِماً','وَالسُّؤالِ يا عالِماً',0,1,1.7333,'و000',4),(126323,'وَالنّيرانَ','وَالنّيرانَ',0,0,0.7333,'و000',4),(126324,'وَالنّيرانَ بِعَوْنِكَ','وَالنّيرانَ بِعَوْنِكَ',0,1,1.7333,'و000',4),(126325,'وَالنّيرانَ بِعَوْنِكَ يا','وَالنّيرانَ بِعَوْنِكَ يا',0,1,1.8333,'و000',4),(126326,'وَالْحَمْدُ للهِ رَبِّ','وَالْحَمْدُ للهِ رَبِّ',0,1,1.7333,'و000',4),(126327,'وَالْعَفافِ','وَالْعَفافِ',0,0,0.7333,'و000',4),(126328,'وَالْعَفافِ وَاسْتُرْني','وَالْعَفافِ وَاسْتُرْني',0,1,1.7667,'و000',4),(126329,'وَالْعَفافِ وَاسْتُرْني فيهِ','وَالْعَفافِ وَاسْتُرْني فيهِ',0,1,1.9333,'و000',4),(126330,'وَالْعِصْمَةَ','وَالْعِصْمَةَ',0,0,0.8667,'و000',4),(126331,'وَالْعِصْمَةَ وَطَهِّرْ','وَالْعِصْمَةَ وَطَهِّرْ',0,1,1.7667,'و000',4),(126332,'وَالْعِصْمَةَ وَطَهِّرْ قَلْبي','وَالْعِصْمَةَ وَطَهِّرْ قَلْبي',0,1,2,'و000',4),(126333,'وَالْعِصْيانَ','وَالْعِصْيانَ',0,0,0.8667,'و000',4),(126334,'وَالْعِصْيانَ وَحَرِّمْ','وَالْعِصْيانَ وَحَرِّمْ',0,1,1.7667,'و000',4),(126335,'وَالْعِصْيانَ وَحَرِّمْ عَلَيَّ','وَالْعِصْيانَ وَحَرِّمْ عَلَيَّ',0,1,2,'و000',4),(126336,'وَالْقَبُولِ','وَالْقَبُولِ',0,0,0.8,'و000',4),(126337,'وَالْقَبُولِ عَلى','وَالْقَبُولِ عَلى',0,1,1.5667,'و000',4),(126338,'وَالْقَبُولِ عَلى ما','وَالْقَبُولِ عَلى ما',0,1,1.6667,'و000',4),(126339,'وَالْكَفافِ','وَالْكَفافِ',0,0,0.7333,'و000',4),(126340,'وَالْكَفافِ وَاحْمِلْني','وَالْكَفافِ وَاحْمِلْني',0,1,1.7667,'و000',4),(126341,'وَالْكَفافِ وَاحْمِلْني فيهِ','وَالْكَفافِ وَاحْمِلْني فيهِ',0,1,1.9333,'و000',4),(126342,'وَالْهَفَواتِ','وَالْهَفَواتِ',0,0,0.8667,'و000',4),(126343,'وَالْهَفَواتِ وَلا','وَالْهَفَواتِ وَلا',0,1,1.6,'و000',4),(126344,'وَالْهَفَواتِ وَلا تَجْعَلْني','وَالْهَفَواتِ وَلا تَجْعَلْني',0,1,1.9667,'و000',4),(126345,'وَالْوِزْرَ','وَالْوِزْرَ',0,0,0.7333,'و000',4),(126346,'وَالْوِزْرَ يا','وَالْوِزْرَ يا',0,1,1.4667,'و000',4),(126347,'وَالْوِزْرَ يا رَؤوفاً','وَالْوِزْرَ يا رَؤوفاً',0,1,1.7333,'و000',4),(126348,'وَامْتَحِنْ','وَامْتَحِنْ',0,0,0.7333,'و000',4),(126349,'وَامْتَحِنْ قَلْبي','وَامْتَحِنْ قَلْبي',0,1,1.6,'و000',4),(126350,'وَامْتَحِنْ قَلْبي فيهِ','وَامْتَحِنْ قَلْبي فيهِ',0,1,1.7667,'و000',4),(126351,'وَاهْدِني','وَاهْدِني',0,0,0.6,'و000',4),(126352,'وَاهْدِني فيهِ','وَاهْدِني فيهِ',0,1,1.4667,'و000',4),(126353,'وَاهْدِني فيهِ لِبَراهينِكَ','وَاهْدِني فيهِ لِبَراهينِكَ',0,1,1.9,'و000',4),(126354,'وَاَذِقْني','وَاَذِقْني',0,0,0.6667,'و000',4),(126355,'وَاَذِقْني فيهِ','وَاَذِقْني فيهِ',0,1,1.5,'و000',4),(126356,'وَاَذِقْني فيهِ حَلاوَةَ','وَاَذِقْني فيهِ حَلاوَةَ',0,1,1.8,'و000',4),(126357,'وَاَسْأَلُكَ التَّوْفيقَ','وَاَسْأَلُكَ التَّوْفيقَ',0,1,1.8,'و000',4),(126358,'وَاَسْأَلُكَ التَّوْفيقَ فيهِ','وَاَسْأَلُكَ التَّوْفيقَ فيهِ',0,1,1.9667,'و000',4),(126359,'وَاَسْكِنّي','وَاَسْكِنّي',0,0,0.7333,'و000',4),(126360,'وَاَسْكِنّي فيهِ','وَاَسْكِنّي فيهِ',0,1,1.5333,'و000',4),(126361,'وَاَسْكِنّي فيهِ بُحْبُوحاتِ','وَاَسْكِنّي فيهِ بُحْبُوحاتِ',0,1,1.9333,'و000',4),(126362,'وَاَعُوذُ بِكَ مِمّا','وَاَعُوذُ بِكَ مِمّا',0,1,1.6667,'و000',4),(126363,'وَاَغْلِقْ','وَاَغْلِقْ',0,0,0.6667,'و000',4),(126364,'وَاَغْلِقْ عَنّي','وَاَغْلِقْ عَنّي',0,1,1.5333,'و000',4),(126365,'وَاَغْلِقْ عَنّي فيهِ','وَاَغْلِقْ عَنّي فيهِ',0,1,1.7,'و000',4),(126366,'وَاَقِلْني','وَاَقِلْني',0,0,0.6667,'و000',4),(126367,'وَاَقِلْني فيهِ','وَاَقِلْني فيهِ',0,1,1.5,'و000',4),(126368,'وَاَقِلْني فيهِ مِنَ','وَاَقِلْني فيهِ مِنَ',0,1,1.6667,'و000',4),(126369,'وَاَكْرِمْني','وَاَكْرِمْني',0,0,0.8,'و000',4),(126370,'وَاَكْرِمْني فيهِ','وَاَكْرِمْني فيهِ',0,1,1.5667,'و000',4),(126371,'وَاَكْرِمْني فيهِ بِاِحْضارِ','وَاَكْرِمْني فيهِ بِاِحْضارِ',0,1,1.9333,'و000',4),(126372,'وَاَنْزِلْ','وَاَنْزِلْ',0,0,0.6667,'و000',4),(126373,'وَاَنْزِلْ عَلَيَّ','وَاَنْزِلْ عَلَيَّ',0,1,1.6,'و000',4),(126374,'وَاَنْزِلْ عَلَيَّ فيهِ','وَاَنْزِلْ عَلَيَّ فيهِ',0,1,1.7667,'و000',4),(126375,'وَاَوْزِعْني','وَاَوْزِعْني',0,0,0.8,'و000',4),(126376,'وَاَوْزِعْني فيهِ','وَاَوْزِعْني فيهِ',0,1,1.5667,'و000',4),(126377,'وَاَوْزِعْني فيهِ لاَِداءِ','وَاَوْزِعْني فيهِ لاَِداءِ',0,1,1.8667,'و000',4),(126378,'وَاَياديكَ','وَاَياديكَ',0,0,0.6667,'و000',4),(126379,'وَاَياديكَ يا','وَاَياديكَ يا',0,1,1.4333,'و000',4),(126380,'وَاَياديكَ يا مُنْتَهى','وَاَياديكَ يا مُنْتَهى',0,1,1.7333,'و000',4),(126381,'وَاِطْعامَ','وَاِطْعامَ',0,0,0.6667,'و000',4),(126382,'وَاِطْعامَ اَلطَّعامِ','وَاِطْعامَ اَلطَّعامِ',0,1,1.7,'و000',4),(126383,'وَاِطْعامَ اَلطَّعامِ وَاِفْشاءَ','وَاِطْعامَ اَلطَّعامِ وَاِفْشاءَ',0,1,2,'و000',4),(126384,'وَاِفْشاءَ','وَاِفْشاءَ',0,0,0.6667,'و000',4),(126385,'وَاِفْشاءَ السَّلامِ','وَاِفْشاءَ السَّلامِ',0,1,1.6667,'و000',4),(126386,'وَاِفْشاءَ السَّلامِ وَصُحْبَةَ','وَاِفْشاءَ السَّلامِ وَصُحْبَةَ',0,1,2,'و000',4),(126387,'وَباعِدْني','وَباعِدْني',0,0,0.6667,'و000',4),(126388,'وَباعِدْني فيهِ','وَباعِدْني فيهِ',0,1,1.5,'و000',4),(126389,'وَباعِدْني فيهِ مِنَ','وَباعِدْني فيهِ مِنَ',0,1,1.6667,'و000',4),(126390,'وَجَنِّبْني فيهِ مُرافَقَةَ','وَجَنِّبْني فيهِ مُرافَقَةَ',0,1,1.9,'و000',4),(126391,'وَجَنِّبْني فيهِ مِنْ','وَجَنِّبْني فيهِ مِنْ',0,1,1.7,'و000',4),(126392,'وَحَرِّمْ','وَحَرِّمْ',0,0,0.6,'و000',4),(126393,'وَحَرِّمْ عَلَيَّ','وَحَرِّمْ عَلَيَّ',0,1,1.5667,'و000',4),(126394,'وَحَرِّمْ عَلَيَّ فيهِ','وَحَرِّمْ عَلَيَّ فيهِ',0,1,1.7333,'و000',4),(126395,'وَحُطَّ عَنّيِ','وَحُطَّ عَنّيِ',0,1,1.4667,'و000',4),(126396,'وَحُطَّ عَنّيِ الذَّنْبَ','وَحُطَّ عَنّيِ الذَّنْبَ',0,1,1.8,'و000',4),(126397,'وَخُذْ بِكُلِّ','وَخُذْ بِكُلِّ',0,1,1.4667,'و000',4),(126398,'وَخُذْ بِكُلِّ اَعْضائي','وَخُذْ بِكُلِّ اَعْضائي',0,1,1.7667,'و000',4),(126399,'وَخُذْ بِناصِيَتي','وَخُذْ بِناصِيَتي',0,1,1.5667,'و000',4),(126400,'وَخُذْ بِناصِيَتي اِلى','وَخُذْ بِناصِيَتي اِلى',0,1,1.7333,'و000',4),(126401,'وَزَحْزِحْني','وَزَحْزِحْني',0,0,0.8,'و000',4),(126402,'وَزَحْزِحْني فيهِ','وَزَحْزِحْني فيهِ',0,1,1.5667,'و000',4),(126403,'وَزَحْزِحْني فيهِ مِنْ','وَزَحْزِحْني فيهِ مِنْ',0,1,1.7333,'و000',4),(126404,'وَسيلَتى','وَسيلَتى',0,0,0.5333,'و000',4),(126405,'وَسيلَتى اِلَيْكَ','وَسيلَتى اِلَيْكَ',0,1,1.5667,'و000',4),(126406,'وَسيلَتى اِلَيْكَ مِنْ','وَسيلَتى اِلَيْكَ مِنْ',0,1,1.7333,'و000',4),(126407,'وَسَتْرِكَ','وَسَتْرِكَ',0,0,0.6667,'و000',4),(126408,'وَسَتْرِكَ يا','وَسَتْرِكَ يا',0,1,1.4333,'و000',4),(126409,'وَسَتْرِكَ يا اَبْصَرَ','وَسَتْرِكَ يا اَبْصَرَ',0,1,1.7333,'و000',4),(126410,'وَسَهِّلْ سَبيلي','وَسَهِّلْ سَبيلي',0,1,1.5333,'و000',4),(126411,'وَسَهِّلْ سَبيلي اِلى','وَسَهِّلْ سَبيلي اِلى',0,1,1.7,'و000',4),(126412,'وَصَبِّرْني','وَصَبِّرْني',0,0,0.7333,'و000',4),(126413,'وَصَبِّرْني فيهِ','وَصَبِّرْني فيهِ',0,1,1.5333,'و000',4),(126414,'وَصَبِّرْني فيهِ عَلى','وَصَبِّرْني فيهِ عَلى',0,1,1.7,'و000',4),(126415,'وَصَيِّرْ','وَصَيِّرْ',0,0,0.6,'و000',4),(126416,'وَصَيِّرْ اُمُوري','وَصَيِّرْ اُمُوري',0,1,1.5667,'و000',4),(126417,'وَصَيِّرْ اُمُوري فيهِ','وَصَيِّرْ اُمُوري فيهِ',0,1,1.7333,'و000',4),(126418,'وَصُحْبَةَ','وَصُحْبَةَ',0,0,0.6667,'و000',4),(126419,'وَصُحْبَةَ الْكِرامِ','وَصُحْبَةَ الْكِرامِ',0,1,1.6667,'و000',4),(126420,'وَصُحْبَةَ الْكِرامِ بِطَولِكَ','وَصُحْبَةَ الْكِرامِ بِطَولِكَ',0,1,2,'و000',4),(126421,'وَصُحْبَةِ','وَصُحْبَةِ',0,0,0.6667,'و000',4),(126422,'وَصُحْبَةِ الأَبْرارِ','وَصُحْبَةِ الأَبْرارِ',0,1,1.7,'و000',4),(126423,'وَصُحْبَةِ الأَبْرارِ بِعَوْنِكَ','وَصُحْبَةِ الأَبْرارِ بِعَوْنِكَ',0,1,2,'و000',4),(126424,'وَطَهِّرْ','وَطَهِّرْ',0,0,0.6,'و000',4),(126425,'وَطَهِّرْ قَلْبي','وَطَهِّرْ قَلْبي',0,1,1.5333,'و000',4),(126426,'وَطَهِّرْ قَلْبي مِنْ','وَطَهِّرْ قَلْبي مِنْ',0,1,1.7,'و000',4),(126427,'وَطَهِّرْني فيهِ','وَطَهِّرْني فيهِ',0,1,1.5333,'و000',4),(126428,'وَطَهِّرْني فيهِ مِنَ','وَطَهِّرْني فيهِ مِنَ',0,1,1.7,'و000',4),(126429,'وَعَيْبي','وَعَيْبي',0,0,0.5333,'و000',4),(126430,'وَعَيْبي فيهِ','وَعَيْبي فيهِ',0,1,1.4333,'و000',4),(126431,'وَعَيْبي فيهِ مَسْتُوراً','وَعَيْبي فيهِ مَسْتُوراً',0,1,1.8,'و000',4),(126432,'وَفِّرْ','وَفِّرْ',0,0,0.4667,'و000',4),(126433,'وَفِّرْ حَظّي','وَفِّرْ حَظّي',0,1,1.4333,'و000',4),(126434,'وَفِّرْ حَظّي فيهِ','وَفِّرْ حَظّي فيهِ',0,1,1.6,'و000',4),(126435,'وَفِّرْ فيهِ','وَفِّرْ فيهِ',0,1,1.4,'و000',4),(126436,'وَفِّرْ فيهِ حَظّي','وَفِّرْ فيهِ حَظّي',0,1,1.6,'و000',4),(126437,'وَفِّقْني فيهِ','وَفِّقْني فيهِ',0,1,1.4667,'و000',4),(126438,'وَفِّقْني فيهِ لِمُوافَقَةِ','وَفِّقْني فيهِ لِمُوافَقَةِ',0,1,1.9,'و000',4),(126439,'وَقَرِّبْ','وَقَرِّبْ',0,0,0.6,'و000',4),(126440,'وَقَرِّبْ فيهِ','وَقَرِّبْ فيهِ',0,1,1.4667,'و000',4),(126441,'وَقَرِّبْ فيهِ وَسيلَتى','وَقَرِّبْ فيهِ وَسيلَتى',0,1,1.7667,'و000',4),(126442,'وَقِيامي','وَقِيامي',0,0,0.5333,'و000',4),(126443,'وَقِيامي فيهِ','وَقِيامي فيهِ',0,1,1.4333,'و000',4),(126444,'وَقِيامي فيهِ قيامَ','وَقِيامي فيهِ قيامَ',0,1,1.6333,'و000',4),(126445,'وَقِيامِهِ وَجَنِّبْني','وَقِيامِهِ وَجَنِّبْني',0,1,1.7333,'و000',4),(126446,'وَقِيامِهِ وَجَنِّبْني فيهِ','وَقِيامِهِ وَجَنِّبْني فيهِ',0,1,1.9,'و000',4),(126447,'وَكَرِّهْ','وَكَرِّهْ',0,0,0.6,'و000',4),(126448,'وَكَرِّهْ اِلَيَّ','وَكَرِّهْ اِلَيَّ',0,1,1.5667,'و000',4),(126449,'وَكَرِّهْ اِلَيَّ فيهِ','وَكَرِّهْ اِلَيَّ فيهِ',0,1,1.7333,'و000',4),(126450,'وَلا اَعْصيَكَ','وَلا اَعْصيَكَ',0,1,1.4667,'و000',4),(126451,'وَلا اَعْصيَكَ يا','وَلا اَعْصيَكَ يا',0,1,1.5667,'و000',4),(126452,'وَلا تَجْعَلْ لِلشَّيْطانِ','وَلا تَجْعَلْ لِلشَّيْطانِ',0,1,1.8667,'و000',4),(126453,'وَلا تَجْعَلْني','وَلا تَجْعَلْني',0,1,1.5,'و000',4),(126454,'وَلا تَجْعَلْني فيهِ','وَلا تَجْعَلْني فيهِ',0,1,1.6667,'و000',4),(126455,'وَلا تَحْرِمْني قَبُولَ','وَلا تَحْرِمْني قَبُولَ',0,1,1.7667,'و000',4),(126456,'وَلا تَضْرِبْني','وَلا تَضْرِبْني',0,1,1.5,'و000',4),(126457,'وَمَقيلاً','وَمَقيلاً',0,0,0.6,'و000',4),(126458,'وَمَقيلاً يا','وَمَقيلاً يا',0,1,1.4,'و000',4),(126459,'وَمَقيلاً يا قاضِيَ','وَمَقيلاً يا قاضِيَ',0,1,1.6333,'و000',4),(126460,'وَمُعادِياً لاَِعْدائِكَ مُسْتَنّاً','وَمُعادِياً لاَِعْدائِكَ مُسْتَنّاً',0,1,2,'و000',4),(126461,'وَنَبِّهْني','وَنَبِّهْني',0,0,0.7333,'و000',4),(126462,'وَنَبِّهْني فيهِ','وَنَبِّهْني فيهِ',0,1,1.5333,'و000',4),(126463,'وَنَبِّهْني فيهِ عَنْ','وَنَبِّهْني فيهِ عَنْ',0,1,1.7,'و000',4),(126464,'وَنَقِماتِكَ','وَنَقِماتِكَ',0,0,0.8,'و000',4),(126465,'وَنَقِماتِكَ وَوَفِّقْني','وَنَقِماتِكَ وَوَفِّقْني',0,1,1.8,'و000',4),(126466,'وَنَقِماتِكَ وَوَفِّقْني فيهِ','وَنَقِماتِكَ وَوَفِّقْني فيهِ',0,1,1.9667,'و000',4),(126467,'وَنَوِّرْ فيهِ','وَنَوِّرْ فيهِ',0,1,1.4667,'و000',4),(126468,'وَنَوِّرْ فيهِ قَلْبي','وَنَوِّرْ فيهِ قَلْبي',0,1,1.7,'و000',4),(126469,'وَهَبْ لى','وَهَبْ لى',0,1,1.3,'و000',4),(126470,'وَهَبْ لى جُرْمي','وَهَبْ لى جُرْمي',0,1,1.5333,'و000',4),(126471,'وَوَفِّقْني فيهِ لِتِلاوَةِ','وَوَفِّقْني فيهِ لِتِلاوَةِ',0,1,1.9,'و000',4),(126472,'وَوَفِّقْني فيهِ لِقِرآءَةِ','وَوَفِّقْني فيهِ لِقِرآءَةِ',0,1,1.9,'و000',4),(126473,'وَوَفِّقْني فيهِ لِلتُّقى','وَوَفِّقْني فيهِ لِلتُّقى',0,1,1.8333,'و000',4),(126474,'وَوَفِّقْني فيهِ لِمُوجِباتِ','وَوَفِّقْني فيهِ لِمُوجِباتِ',0,1,1.9333,'و000',4),(126475,'وَيَرْضاهُ','وَيَرْضاهُ',0,0,0.6667,'و000',4),(126476,'وَيَرْضاهُ الرَّسُولُ','وَيَرْضاهُ الرَّسُولُ',0,1,1.7,'و000',4),(126477,'وَيَرْضاهُ الرَّسُولُ مُحْكَمَةً','وَيَرْضاهُ الرَّسُولُ مُحْكَمَةً',0,1,2,'و000',4),(126478,'يا اَبْصَرَ','يا اَبْصَرَ',0,1,1.3667,'ي000',4),(126479,'يا اَبْصَرَ النّاظِرينَ','يا اَبْصَرَ النّاظِرينَ',0,1,1.7667,'ي000',4),(126480,'يا اَجْوَدَ','يا اَجْوَدَ',0,1,1.3667,'ي000',4),(126481,'يا اَجْوَدَ الأَجْوَدينَ','يا اَجْوَدَ الأَجْوَدينَ',0,1,1.8,'ي000',4),(126482,'يا اَسْمَعَ','يا اَسْمَعَ',0,1,1.3667,'ي000',4),(126483,'يا اَسْمَعَ السّامِعينَ','يا اَسْمَعَ السّامِعينَ',0,1,1.7667,'ي000',4),(126484,'يا اَمانَ','يا اَمانَ',0,1,1.3,'ي000',4),(126485,'يا اَمانَ الْخائِفينَ','يا اَمانَ الْخائِفينَ',0,1,1.7,'ي000',4),(126486,'يا اَمَلَ','يا اَمَلَ',0,1,1.3,'ي000',4),(126487,'يا اَمَلَ الْمُشْتاقينَ','يا اَمَلَ الْمُشْتاقينَ',0,1,1.7667,'ي000',4),(126488,'يا اِلـٰهَ الْعالَمينَ','يا اِلـٰهَ الْعالَمينَ',0,1,1.7333,'ي000',4),(126489,'يا جَوادَ','يا جَوادَ',0,1,1.3,'ي000',4),(126490,'يا جَوادَ السّائِلينَ','يا جَوادَ السّائِلينَ',0,1,1.7,'ي000',4),(126491,'يا رَؤوفاً','يا رَؤوفاً',0,1,1.3333,'ي000',4),(126492,'يا رَؤوفاً بِعِبادِهِ','يا رَؤوفاً بِعِبادِهِ',0,1,1.7,'ي000',4),(126493,'يا رَحيماً','يا رَحيماً',0,1,1.3333,'ي000',4),(126494,'يا رَحيماً بِعِبادِهِ','يا رَحيماً بِعِبادِهِ',0,1,1.7,'ي000',4),(126495,'يا عاصِمَ','يا عاصِمَ',0,1,1.3,'ي000',4),(126496,'يا عاصِمَ قُلُوبِ','يا عاصِمَ قُلُوبِ',0,1,1.5667,'ي000',4),(126497,'يا عافِياً','يا عافِياً',0,1,1.3333,'ي000',4),(126498,'يا عافِياً عَنْ','يا عافِياً عَنْ',0,1,1.5,'ي000',4),(126499,'يا عالِماً','يا عالِماً',0,1,1.3333,'ي000',4),(126500,'يا عالِماً بِما','يا عالِماً بِما',0,1,1.5,'ي000',4),(126501,'يا عِزَّ','يا عِزَّ',0,1,1.2667,'ي000',10),(126502,'يا عِزَّ الْمُسْلِمينَ','يا عِزَّ الْمُسْلِمينَ',0,1,1.7333,'ي000',4),(126503,'يا عِصْمَةَ','يا عِصْمَةَ',0,1,1.3667,'ي000',4),(126504,'يا عِصْمَةَ الْخائِفينَ','يا 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سُبْحانَ',0,1,1.7667,'Z62456',6),(130779,'zikredilir resululla-h\'a','zikredilir resululla-h',0,1,1.8,'Z634624',6),(130780,'zikredilir resululla-h\'a s','zikredilir resululla-h s',0,1,1.8667,'Z6346242',6),(130781,'zilhic-ce','zilhic-ce',0,0,0.6,'Z420',6),(130782,'zilhic-ce ayında','zilhic-ce ayında',0,1,1.5333,'Z4253',6),(130783,'zilhic-ce ayında kabul','zilhic-ce ayında kabul',0,1,1.7333,'Z4253214',6),(130784,'zilhicce ayının','zilhicce ayının',0,1,1.5,'Z425',6),(130785,'zilhicce ayının on','zilhicce ayının on',0,1,1.6,'Z425',6),(130786,'zilkade','zilkade',0,0,0.4667,'Z423',6),(130787,'zilkade ayında','zilkade ayında',0,1,1.4667,'Z42353',6),(130788,'zilkade ayında balığın','zilkade ayında balığın',0,1,1.7333,'Z42353145',6),(130789,'zindandan','zindandan',0,0,0.6,'Z53535',6),(130790,'zindandan kurtulmuştur','zindandan kurtulmuştur',0,1,1.7333,'Z535352634536',6),(130791,'zindandan kurtulmuştur kim','zindandan kurtulmuştur kim',0,1,1.8667,'Z53535263453625',6),(130792,'ziyad ve','ziyad ve',0,1,1.2667,'Z310',6),(130793,'ziyad ve ömer','ziyad ve ömer',0,1,1.4333,'Z3156',6),(130794,'ziyaret etmeleri','ziyaret etmeleri',0,1,1.5333,'Z63546',6),(130795,'ziyaret etmeleri o','ziyaret etmeleri o',0,1,1.6,'Z63546',6),(130796,'ziyaretçilerinle','ziyaretçilerinle',0,0,1,'Z634654',6),(130797,'ziyaretçilerinle birlikte','ziyaretçilerinle birlikte',0,1,1.8333,'Z63465416423',6),(130798,'ziyaretçilerinle birlikte sana','ziyaretçilerinle birlikte sana',0,1,2,'Z6346541642325',6),(130799,'ziyareti oku','ziyareti oku',0,1,1.4,'Z632',6),(130800,'ziyareti oku اَلسَّلامُ','ziyareti oku اَلسَّلامُ',0,1,1.7667,'Z632',6),(130801,'ziyaretinin','ziyaretinin',0,0,0.7333,'Z635',8),(130802,'ziyaretinin ellahumme','ziyaretinin ellahumme',0,1,1.7,'Z63545',6),(130803,'ziyaretinin ellahumme inne','ziyaretinin ellahumme inne',0,1,1.8667,'Z63545',6),(130804,'ziyaretiyle','ziyaretiyle',0,0,0.7333,'Z634',6),(130805,'ziyaretiyle o','ziyaretiyle o',0,1,1.4333,'Z634',6),(130806,'ziyaretiyle o hazreti','ziyaretiyle o hazreti',0,1,1.7,'Z634263',6),(130807,'zor işleri','zor işleri',0,1,1.3333,'Z646',6),(130808,'zor işleri onun','zor işleri onun',0,1,1.5,'Z6465',6),(130809,'zulmünü','zulmünü',0,0,0.4667,'Z450',6),(130810,'zulmünü devam','zulmünü devam',0,1,1.4333,'Z45315',6),(130811,'zulmünü devam ettirmişlerdir','zulmünü devam ettirmişlerdir',0,1,1.9333,'Z453153654636',6),(130812,'zulüm bütün','zulüm bütün',0,1,1.3667,'Z45135',6),(130813,'zulüm bütün müminlere','zulüm bütün müminlere',0,1,1.7,'Z4513546',6),(130814,'آبائِكَ','آبائِكَ',0,0,0.4667,'آ000',6),(130815,'آبائِكَ الطّاهِرينَ','آبائِكَ الطّاهِرينَ',0,1,1.6333,'آ000',6),(130816,'آدَمَ','آدَمَ',0,0,0.3333,'آ000',6),(130817,'آدَمَ صِفْوَةِ','آدَمَ صِفْوَةِ',0,1,1.4667,'آ000',6),(130818,'آدَمَ صِفْوَةِ اللهِ','آدَمَ صِفْوَةِ اللهِ',0,1,1.6667,'آ000',6),(130819,'آدَمَ يَوْمَ','آدَمَ يَوْمَ',0,1,1.4,'آ000',6),(130820,'آدَمَ يَوْمَ عاشُوراءَ','آدَمَ يَوْمَ عاشُوراءَ',0,1,1.7333,'آ000',6),(130821,'آلِ','آلِ',0,0,0.2,'آ000',6),(130822,'آلِ مُحَمَّدٍ','آلِ مُحَمَّدٍ',0,1,1.4333,'آ000',6),(130823,'آلِ مُحَمَّدٍ عَلَيْهِمُ','آلِ مُحَمَّدٍ عَلَيْهِمُ',0,1,1.8,'آ000',6),(130824,'آمَنّا','آمَنّا',0,0,0.4,'آ000',6),(130825,'آمَنّا بِهِ','آمَنّا بِهِ',0,1,1.3667,'آ000',6),(130826,'آمَنّا بِهِ كلٌّ','آمَنّا بِهِ كلٌّ',0,1,1.5333,'آ000',6),(130827,'اتَّصَلَ','اتَّصَلَ',0,0,0.5333,'ا000',6),(130828,'اتَّصَلَ اللَّيْلُ','اتَّصَلَ اللَّيْلُ',0,1,1.6,'ا000',6),(130829,'اتَّصَلَ اللَّيْلُ وَالنَّهارُ','اتَّصَلَ اللَّيْلُ وَالنَّهارُ',0,1,2,'ا000',6),(130830,'اجْعَلْنا خَيْراً','اجْعَلْنا خَيْراً',0,1,1.5667,'ا000',6),(130831,'اجْعَلْنا خَيْراً مِمّا','اجْعَلْنا خَيْراً مِمّا',0,1,1.7667,'ا000',6),(130832,'الأَرَضينَ','الأَرَضينَ',0,0,0.6667,'ا000',6),(130833,'الأَرَضينَ فَاِنّا','الأَرَضينَ فَاِنّا',0,1,1.6,'ا000',6),(130834,'الأَرَضينَ فَاِنّا للهِ','الأَرَضينَ فَاِنّا للهِ',0,1,1.7667,'ا000',6),(130835,'الأَلْبابِ','الأَلْبابِ',0,0,0.6667,'ا000',6),(130836,'الأَلْبابِ رَبَّنا','الأَلْبابِ رَبَّنا',0,1,1.6,'ا000',6),(130837,'الأَلْبابِ رَبَّنا لا','الأَلْبابِ رَبَّنا لا',0,1,1.7,'ا000',6),(130838,'الأَمّارَةِ','الأَمّارَةِ',0,0,0.7333,'ا000',6),(130839,'الأَمّارَةِ بِالسّوءِ','الأَمّارَةِ بِالسّوءِ',0,1,1.7,'ا000',6),(130840,'الأَمّارَةِ بِالسّوءِ وَالاِشْتِغالَ','الأَمّارَةِ بِالسّوءِ وَالاِشْتِغالَ',0,1,2,'ا000',6),(130841,'الاِمامِ','الاِمامِ',0,0,0.5333,'ا000',6),(130842,'الاِمامِ الْمَهْديِّ','الاِمامِ الْمَهْديِّ',0,1,1.6667,'ا000',6),(130843,'الاِمامِ الْمَهْديِّ مِنْ','الاِمامِ الْمَهْديِّ مِنْ',0,1,1.8333,'ا000',6),(130844,'الاِْلهُ','الاِْلهُ',0,0,0.5333,'ا000',6),(130845,'الاِْلهُ الْقَديمُ','الاِْلهُ الْقَديمُ',0,1,1.6,'ا000',6),(130846,'الاِْلهُ الْقَديمُ وَهذِهِ','الاِْلهُ الْقَديمُ وَهذِهِ',0,1,1.8667,'ا000',6),(130847,'الاِْمامُ','الاِْمامُ',0,0,0.6,'ا000',6),(130848,'الاِْمامُ الْهادِي','الاِْمامُ الْهادِي',0,1,1.6,'ا000',6),(130849,'الاِْمامُ الْهادِي الزَّكِيُّ','الاِْمامُ الْهادِي الزَّكِيُّ',0,1,1.9667,'ا000',6),(130850,'الدُّعاءِ قَريبُ','الدُّعاءِ قَريبُ',0,1,1.5333,'ا000',6),(130851,'الدُّعاءِ قَريبُ مُجيبُ','الدُّعاءِ قَريبُ مُجيبُ',0,1,1.7667,'ا000',6),(130852,'الرَّجاءِ يا','الرَّجاءِ يا',0,1,1.4,'ا000',6),(130853,'الرَّجاءِ يا عِزَّ','الرَّجاءِ يا عِزَّ',0,1,1.6,'ا000',6),(130854,'الرَّحمنِ','الرَّحمنِ',0,0,0.6,'ا000',6),(130855,'الرَّحمنِ الرَّحِيمِ','الرَّحمنِ الرَّحِيمِ',0,1,1.6667,'ا000',6),(130856,'الرَّحمنِ الرَّحِيمِ سُبْحانَ','الرَّحمنِ الرَّحِيمِ سُبْحانَ',0,1,1.9667,'ا000',6),(130857,'الرَّحِيمِ','الرَّحِيمِ',0,0,0.6667,'ا000',6),(130858,'الرَّحِيمِ سُبْحانَ','الرَّحِيمِ سُبْحانَ',0,1,1.6333,'ا000',6),(130859,'الرَّحِيمِ سُبْحانَ اللهَ','الرَّحِيمِ سُبْحانَ اللهَ',0,1,1.8333,'ا000',6),(130860,'الرَّزِيَّةُ وَجَلَّ','الرَّزِيَّةُ وَجَلَّ',0,1,1.6667,'ا000',6),(130861,'الرَّزِيَّةُ وَجَلَّ الْمُصابُ','الرَّزِيَّةُ وَجَلَّ الْمُصابُ',0,1,2,'ا000',6),(130862,'الرِّضا','الرِّضا',0,0,0.4667,'ا000',6),(130863,'الرِّضا وَزِنَةَ','الرِّضا وَزِنَةَ',0,1,1.5333,'ا000',6),(130864,'الرِّضا وَزِنَةَ الْعَرْشِ','الرِّضا وَزِنَةَ الْعَرْشِ',0,1,1.8667,'ا000',6),(130865,'الزَّكِيُّ','الزَّكِيُّ',0,0,0.6667,'ا000',6),(130866,'الزَّكِيُّ وَعَلى','الزَّكِيُّ وَعَلى',0,1,1.5667,'ا000',6),(130867,'الزَّكِيُّ وَعَلى اَرْواح','الزَّكِيُّ وَعَلى اَرْواح',0,1,1.8333,'ا000',6),(130868,'السّاعَةِ وَفي','السّاعَةِ وَفي',0,1,1.4667,'ا000',6),(130869,'السّاعَةِ وَفي هذَا','السّاعَةِ وَفي هذَا',0,1,1.6333,'ا000',6),(130870,'السَّلامُ allah','السَّلامُ allah',0,1,1.5,'ا400',6),(130871,'السَّلامُ allah hüseyin\'in','السَّلامُ allah hüseyin',0,1,1.8667,'ا425',6),(130872,'السَّلامُ عَلى عَلِيِّ','السَّلامُ عَلى عَلِيِّ',0,1,1.7333,'ا000',6),(130873,'السَّلامُ عَلَى','السَّلامُ عَلَى',0,1,1.5,'ا000',6),(130874,'السَّلامُ عَلَى الشُّهَداءِ','السَّلامُ عَلَى الشُّهَداءِ',0,1,1.9,'ا000',6),(130875,'السَّلامُ عَلَى الْحُسَيْنِ','السَّلامُ عَلَى الْحُسَيْنِ',0,1,1.9,'ا000',6),(130876,'السَّلامُ وَجَعَلَنا','السَّلامُ وَجَعَلَنا',0,1,1.6667,'ا000',6),(130877,'السَّلامُ وَجَعَلَنا وَاِيّاكُمْ','السَّلامُ وَجَعَلَنا وَاِيّاكُمْ',0,1,2,'ا000',6),(130878,'السَّماءِ يَوْمَ','السَّماءِ يَوْمَ',0,1,1.5333,'ا000',6),(130879,'السَّماءِ يَوْمَ عاشُوراءَ','السَّماءِ يَوْمَ عاشُوراءَ',0,1,1.8667,'ا000',6),(130880,'السَّمواتِ','السَّمواتِ',0,0,0.6667,'ا000',6),(130881,'السَّمواتِ اَجْمَعينَ','السَّمواتِ اَجْمَعينَ',0,1,1.7,'ا000',6),(130882,'السَّمواتِ اَجْمَعينَ وَفي','السَّمواتِ اَجْمَعينَ وَفي',0,1,1.8667,'ا000',6),(130883,'الشَّجَرِ','الشَّجَرِ',0,0,0.6,'ا000',6),(130884,'الشَّجَرِ يا','الشَّجَرِ يا',0,1,1.4,'ا000',6),(130885,'الشَّجَرِ يا اَللهُ','الشَّجَرِ يا اَللهُ',0,1,1.6333,'ا000',6),(130886,'الشَّمْسِ وَدَوِيُّ','الشَّمْسِ وَدَوِيُّ',0,1,1.6333,'ا000',6),(130887,'الشَّمْسِ وَدَوِيُّ الْماءِ','الشَّمْسِ وَدَوِيُّ الْماءِ',0,1,1.9,'ا000',6),(130888,'الشَّهيدِ','الشَّهيدِ',0,0,0.6,'ا000',6),(130889,'الشَّهيدِ السَّلامُ','الشَّهيدِ السَّلامُ',0,1,1.6333,'ا000',6),(130890,'الشَّهيدِ السَّلامُ عَلى','الشَّهيدِ السَّلامُ عَلى',0,1,1.8,'ا000',6),(130891,'الشَّهيدِ السَّلامُ عَلَى','الشَّهيدِ السَّلامُ عَلَى',0,1,1.8333,'ا000',6),(130892,'الشَّهيدِ اَلسَّلامُ','الشَّهيدِ اَلسَّلامُ',0,1,1.6667,'ا000',6),(130893,'الشَّهيدِ اَلسَّلامُ عَلَى','الشَّهيدِ اَلسَّلامُ عَلَى',0,1,1.8667,'ا000',6),(130894,'الشَّهيدِ سِبْطِ','الشَّهيدِ سِبْطِ',0,1,1.5333,'ا000',6),(130895,'الشَّهيدِ سِبْطِ رَسُولِ','الشَّهيدِ سِبْطِ رَسُولِ',0,1,1.8,'ا000',6),(130896,'الشَّهيدِ يا','الشَّهيدِ يا',0,1,1.4,'ا000',6),(130897,'الشَّهيدِ يا اَبَا','الشَّهيدِ يا اَبَا',0,1,1.6,'ا000',6),(130898,'الشَّهيدِ يا اَخَ','الشَّهيدِ يا اَخَ',0,1,1.5667,'ا000',6),(130899,'الشَّيْطانِ وَالْقُوَّةَ','الشَّيْطانِ وَالْقُوَّةَ',0,1,1.8,'ا000',6),(130900,'الشَّيْطانِ وَالْقُوَّةَ عَلى','الشَّيْطانِ وَالْقُوَّةَ عَلى',0,1,1.9667,'ا000',6),(130901,'الشُّهَداءِ اَللّـهُمَّ','الشُّهَداءِ اَللّـهُمَّ',0,1,1.7667,'ا000',6),(130902,'الشُّهَداءِ اَللّـهُمَّ بَلِّغْهُ','الشُّهَداءِ اَللّـهُمَّ بَلِّغْهُ',0,1,2,'ا000',6),(130903,'الشُّهَداءِ مِنْ','الشُّهَداءِ مِنْ',0,1,1.5333,'ا000',6),(130904,'الشُّهَداءِ مِنْ وُلْدِ','الشُّهَداءِ مِنْ وُلْدِ',0,1,1.7667,'ا000',6),(130905,'الضُّعَفاءِ','الضُّعَفاءِ',0,0,0.7333,'ا000',6),(130906,'الضُّعَفاءِ يا','الضُّعَفاءِ يا',0,1,1.4667,'ا000',6),(130907,'الضُّعَفاءِ يا مُنْقِذَ','الضُّعَفاءِ يا مُنْقِذَ',0,1,1.7667,'ا000',6),(130908,'الطّالِبينَ بِثارِهِ','الطّالِبينَ بِثارِهِ',0,1,1.6667,'ا000',6),(130909,'الطّالِبينَ بِثارِهِ مَعَ','الطّالِبينَ بِثارِهِ مَعَ',0,1,1.8333,'ا000',6),(130910,'الطَّيِّبينَ الْمُنْتَجَبَينَ','الطَّيِّبينَ الْمُنْتَجَبَينَ',0,1,1.9667,'ا000',6),(130911,'الطَّيِّبينَ الْمُنْتَجَبَينَ وَعَلى','الطَّيِّبينَ الْمُنْتَجَبَينَ وَعَلى',0,1,2,'ا000',6),(130912,'اللهَ سُبْحانَهُ','اللهَ سُبْحانَهُ',0,1,1.5333,'ا000',6),(130913,'اللهَ سُبْحانَهُ وَتَعالى','اللهَ سُبْحانَهُ وَتَعالى',0,1,1.8333,'ا000',6),(130914,'اللهَ مِلأَ','اللهَ مِلأَ',0,1,1.3667,'ا000',6),(130915,'اللهَ مِلأَ الْمِيزانِ','اللهَ مِلأَ الْمِيزانِ',0,1,1.7333,'ا000',6),(130916,'اللهُ اُجُورَنا','اللهُ اُجُورَنا',0,1,1.5,'ا000',6),(130917,'اللهُ اُجُورَنا بِمُصابِنا','اللهُ اُجُورَنا بِمُصابِنا',0,1,1.8667,'ا000',6),(130918,'اللهُ لا','اللهُ لا',0,1,1.2667,'ا000',6),(130919,'اللهُ لا اِلـٰهَ','اللهُ لا اِلـٰهَ',0,1,1.5333,'ا000',6),(130920,'اللهُ لَكَ','اللهُ لَكَ',0,1,1.3333,'ا000',6),(130921,'اللهُ لَكَ الْعَزاءَ','اللهُ لَكَ الْعَزاءَ',0,1,1.6667,'ا000',6),(130922,'اللهُ لَكِ','اللهُ لَكِ',0,1,1.3333,'ا000',6),(130923,'اللهُ لَكِ الْعَزاءَ','اللهُ لَكِ الْعَزاءَ',0,1,1.6667,'ا000',6),(130924,'اللهُ وَاللهُ','اللهُ وَاللهُ',0,1,1.4333,'ا000',6),(130925,'اللهُ وَاللهُ اَكْبَرُ','اللهُ وَاللهُ اَكْبَرُ',0,1,1.7333,'ا000',6),(130926,'اللهِ الرَّحمنِ','اللهِ الرَّحمنِ',0,1,1.5,'ا000',6),(130927,'اللهِ الرَّحمنِ الرَّحِيمِ','اللهِ الرَّحمنِ الرَّحِيمِ',0,1,1.8667,'ا000',6),(130928,'اللهِ اَحْسَنَ','اللهِ اَحْسَنَ',0,1,1.4667,'ا000',6),(130929,'اللهِ اَحْسَنَ اللهُ','اللهِ اَحْسَنَ اللهُ',0,1,1.6667,'ا000',6),(130930,'اللهِ اَلسَّلامُ','اللهِ اَلسَّلامُ',0,1,1.5333,'ا000',6),(130931,'اللهِ اَلسَّلامُ عَلَيْكَ','اللهِ اَلسَّلامُ عَلَيْكَ',0,1,1.8333,'ا000',6),(130932,'اللهِ عَلَيْكَ','اللهِ عَلَيْكَ',0,1,1.4667,'ا000',6),(130933,'اللهِ عَلَيْكَ وَرَحْمَةُ','اللهِ عَلَيْكَ وَرَحْمَةُ',0,1,1.8333,'ا000',6),(130934,'اللهِ وَابْنَ خِيَرَتِهِ','اللهِ وَابْنَ خِيَرَتِهِ',0,1,1.8,'ا000',6),(130935,'اللهِ وَالْحَمْدُ','اللهِ وَالْحَمْدُ',0,1,1.5667,'ا000',6),(130936,'اللهِ وَالْحَمْدُ للهِ','اللهِ وَالْحَمْدُ للهِ',0,1,1.7333,'ا000',6),(130937,'اللهِ وَبَرَكاتُهُ وَتَحِيّاتُهُ','اللهِ وَبَرَكاتُهُ وَتَحِيّاتُهُ',0,1,2,'ا000',6),(130938,'اللهِ وَبَرَكاتُهُ يَا','اللهِ وَبَرَكاتُهُ يَا',0,1,1.7333,'ا000',6),(130939,'اللهِ وَجارُكَ','اللهِ وَجارُكَ',0,1,1.4667,'ا000',6),(130940,'اللهِ وَجارُكَ وَلِكُلِّ','اللهِ وَجارُكَ وَلِكُلِّ',0,1,1.8,'ا000',6),(130941,'اللَّيْلُ وَالنَّهارُ السَّلامُ','اللَّيْلُ وَالنَّهارُ السَّلامُ',0,1,2,'ا000',6),(130942,'اللَّيْلُ وَالنَّهارُ فَلَقَدْ','اللَّيْلُ وَالنَّهارُ فَلَقَدْ',0,1,2,'ا000',6),(130943,'اللَّيْلِ وَنُورُ','اللَّيْلِ وَنُورُ',0,1,1.5667,'ا000',6),(130944,'اللَّيْلِ وَنُورُ النَّهارِ','اللَّيْلِ وَنُورُ النَّهارِ',0,1,1.9,'ا000',6),(130945,'النّارِ اِنَّهُ','النّارِ اِنَّهُ',0,1,1.5,'ا000',6),(130946,'النّارِ اِنَّهُ سَميعُ','النّارِ اِنَّهُ سَميعُ',0,1,1.7333,'ا000',6),(130947,'النّارِ يَوْمَ','النّارِ يَوْمَ',0,1,1.4667,'ا000',6),(130948,'النّارِ يَوْمَ عاشُوراءَ','النّارِ يَوْمَ عاشُوراءَ',0,1,1.8,'ا000',6),(130949,'النَّبِيّينَ وَيَا','النَّبِيّينَ وَيَا',0,1,1.6,'ا000',6),(130950,'النَّبِيّينَ وَيَا بْنَ','النَّبِيّينَ وَيَا بْنَ',0,1,1.7667,'ا000',6),(130951,'النَّذيرِ','النَّذيرِ',0,0,0.6,'ا000',6),(130952,'النَّذيرِ وَابْنَ','النَّذيرِ وَابْنَ',0,1,1.5667,'ا000',6),(130953,'النَّذيرِ وَابْنَ سَيِّدِ','النَّذيرِ وَابْنَ سَيِّدِ',0,1,1.8333,'ا000',6),(130954,'النَّفْسِ','النَّفْسِ',0,0,0.6,'ا000',6),(130955,'النَّفْسِ الأَمّارَةِ','النَّفْسِ الأَمّارَةِ',0,1,1.7,'ا000',6),(130956,'النَّفْسِ الأَمّارَةِ بِالسّوءِ','النَّفْسِ الأَمّارَةِ بِالسّوءِ',0,1,2,'ا000',6),(130957,'النَّهارِ وَضَوْءُ','النَّهارِ وَضَوْءُ',0,1,1.6,'ا000',6),(130958,'النَّهارِ وَضَوْءُ الْقَمَرِ','النَّهارِ وَضَوْءُ الْقَمَرِ',0,1,1.9333,'ا000',6),(130959,'الَّذي سَجَدَ','الَّذي سَجَدَ',0,1,1.4333,'ا000',6),(130960,'الَّذي سَجَدَ لَكَ','الَّذي سَجَدَ لَكَ',0,1,1.6,'ا000',6),(130961,'الْبَشيرِ النَّذيرِ','الْبَشيرِ النَّذيرِ',0,1,1.6333,'ا000',6),(130962,'الْبَشيرِ النَّذيرِ وَابْنَ','الْبَشيرِ النَّذيرِ وَابْنَ',0,1,1.9,'ا000',6),(130963,'الْبَلاءِ يا','الْبَلاءِ يا',0,1,1.4,'ا000',6),(130964,'الْبَلاءِ يا عَظيمَ','الْبَلاءِ يا عَظيمَ',0,1,1.6333,'ا000',6),(130965,'الْجَلالِ وَالاِكْرامِ يا','الْجَلالِ وَالاِكْرامِ يا',0,1,1.8333,'ا000',6),(130966,'الْجُودِيِّ','الْجُودِيِّ',0,0,0.7333,'ا000',6),(130967,'الْجُودِيِّ يَوْمَ','الْجُودِيِّ يَوْمَ',0,1,1.6,'ا000',6),(130968,'الْجُودِيِّ يَوْمَ عاشُوراءَ','الْجُودِيِّ يَوْمَ عاشُوراءَ',0,1,1.9333,'ا000',6),(130969,'الْحَسَنَ','الْحَسَنَ',0,0,0.6,'ا000',6),(130970,'الْحَسَنَ اَحْسَنَ','الْحَسَنَ اَحْسَنَ',0,1,1.6,'ا000',6),(130971,'الْحَسَنَ اَحْسَنَ اللهُ','الْحَسَنَ اَحْسَنَ اللهُ',0,1,1.8,'ا000',6),(130972,'الْحَسَنِ الشَّهيدِ','الْحَسَنِ الشَّهيدِ',0,1,1.6333,'ا000',6),(130973,'الْحَسَنِ الشَّهيدِ سِبْطِ','الْحَسَنِ الشَّهيدِ سِبْطِ',0,1,1.8667,'ا000',6),(130974,'الْحَسَنِ اَلسَّلامُ','الْحَسَنِ اَلسَّلامُ',0,1,1.6667,'ا000',6),(130975,'الْحَسَنِ اَلسَّلامُ عَلَى','الْحَسَنِ اَلسَّلامُ عَلَى',0,1,1.8667,'ا000',6),(130976,'الْحُسَيْنِ السَّلامُ','الْحُسَيْنِ السَّلامُ',0,1,1.7,'ا000',6),(130977,'الْحُسَيْنِ السَّلامُ عَلَى','الْحُسَيْنِ السَّلامُ عَلَى',0,1,1.9,'ا000',6),(130978,'الْحُسَيْنِ الشَّهيدِ','الْحُسَيْنِ الشَّهيدِ',0,1,1.7,'ا000',6),(130979,'الْحُسَيْنِ الشَّهيدِ اَلسَّلامُ','الْحُسَيْنِ الشَّهيدِ اَلسَّلامُ',0,1,2,'ا000',6),(130980,'الْحُسَيْنِ اَلسَّلامُ','الْحُسَيْنِ اَلسَّلامُ',0,1,1.7333,'ا000',6),(130981,'الْحُسَيْنِ اَلسَّلامُ عَلَيْكَ','الْحُسَيْنِ اَلسَّلامُ عَلَيْكَ',0,1,2,'ا000',6),(130982,'الْحُسَيْنِ اَلسَّلامُ عَلَيْكِ','الْحُسَيْنِ اَلسَّلامُ عَلَيْكِ',0,1,2,'ا000',6),(130983,'الْحُسَيْنِ بْنِ','الْحُسَيْنِ بْنِ',0,1,1.5333,'ا000',6),(130984,'الْحُسَيْنِ بْنِ عَلِيِّ','الْحُسَيْنِ بْنِ عَلِيِّ',0,1,1.8,'ا000',6),(130985,'الْحُسَيْنِ يا','الْحُسَيْنِ يا',0,1,1.4667,'ا000',6),(130986,'الْحُسَيْنِ يا مَوْلايَ','الْحُسَيْنِ يا مَوْلايَ',0,1,1.7667,'ا000',6),(130987,'الْعالَمينَ وَعَلَى','الْعالَمينَ وَعَلَى',0,1,1.6333,'ا000',6),(130988,'الْعالَمينَ وَعَلَى الْمُسْتَشْهَدينَ','الْعالَمينَ وَعَلَى الْمُسْتَشْهَدينَ',0,1,2,'ا000',6),(130989,'الْعَبّاسِ','الْعَبّاسِ',0,0,0.6667,'ا000',6),(130990,'الْعَبّاسِ بْنِ','الْعَبّاسِ بْنِ',0,1,1.5,'ا000',6),(130991,'الْعَبّاسِ بْنِ اَميرِ','الْعَبّاسِ بْنِ اَميرِ',0,1,1.7333,'ا000',6),(130992,'الْعَرْشِ birkaç','الْعَرْشِ birkaç',0,1,1.5333,'ا162',6),(130993,'الْعَرْشِ birkaç satır','الْعَرْشِ birkaç satır',0,1,1.7333,'ا16236',6),(130994,'الْعَرْشِ الْعَظيمِ آمَنّا','الْعَرْشِ الْعَظيمِ آمَنّا',0,1,1.8667,'ا000',6),(130995,'الْعَزاءَ','الْعَزاءَ',0,0,0.6,'ا000',6),(130996,'الْعَزاءَ في','الْعَزاءَ في',0,1,1.4,'ا000',6),(130997,'الْعَزاءَ في اَخيكَ','الْعَزاءَ في اَخيكَ',0,1,1.6333,'ا000',6),(130998,'الْعَزاءَ في وَلَدِكَ','الْعَزاءَ في وَلَدِكَ',0,1,1.7,'ا000',6),(130999,'الْعَزاءَ في وَلَدِكِ','الْعَزاءَ في وَلَدِكِ',0,1,1.7,'ا000',6),(131000,'الْعَزاءَ فِي','الْعَزاءَ فِي',0,1,1.4333,'ا000',6),(131001,'الْعَزاءَ فِي وَلَدِكَ','الْعَزاءَ فِي وَلَدِكَ',0,1,1.7333,'ا000',6),(131002,'الْعَظيمِ diğer','الْعَظيمِ diğer',0,1,1.5,'ا360',6),(131003,'الْعَظيمِ diğer bir','الْعَظيمِ diğer bir',0,1,1.6333,'ا3616',6),(131004,'الْعَظيمِ آمَنّا','الْعَظيمِ آمَنّا',0,1,1.5333,'ا000',6),(131005,'الْعَظيمِ آمَنّا بِهِ','الْعَظيمِ آمَنّا بِهِ',0,1,1.7,'ا000',6),(131006,'الْعَليِّ','الْعَليِّ',0,0,0.6,'ا000',6),(131007,'الْعَليِّ الْعَظيمِ','الْعَليِّ الْعَظيمِ',0,1,1.6333,'ا000',6),(131008,'الْعَليِّ الْعَظيمِ diğer','الْعَليِّ الْعَظيمِ diğer',0,1,1.8333,'ا360',6),(131009,'الْعِصْمَةَ','الْعِصْمَةَ',0,0,0.7333,'ا000',6),(131010,'الْعِصْمَةَ مِنَ','الْعِصْمَةَ مِنَ',0,1,1.5333,'ا000',6),(131011,'الْعِصْمَةَ مِنَ الشَّيْطانِ','الْعِصْمَةَ مِنَ الشَّيْطانِ',0,1,1.9333,'ا000',6),(131012,'الْعِلْمِ','الْعِلْمِ',0,0,0.6,'ا000',6),(131013,'الْعِلْمِ وَمَبْلَغَ','الْعِلْمِ وَمَبْلَغَ',0,1,1.6667,'ا000',6),(131014,'الْعِلْمِ وَمَبْلَغَ الرِّضا','الْعِلْمِ وَمَبْلَغَ الرِّضا',0,1,1.9333,'ا000',6),(131015,'الْغَرْقى','الْغَرْقى',0,0,0.6,'ا000',6),(131016,'الْغَرْقى يا','الْغَرْقى يا',0,1,1.4,'ا000',6),(131017,'الْغَرْقى يا مُنْجِيَ','الْغَرْقى يا مُنْجِيَ',0,1,1.7,'ا000',6),(131018,'الْقَديمُ وَهذِهِ','الْقَديمُ وَهذِهِ',0,1,1.5667,'ا000',6),(131019,'الْقَديمُ وَهذِهِ سَنَةٌ','الْقَديمُ وَهذِهِ سَنَةٌ',0,1,1.8,'ا000',6),(131020,'الْقَمَرِ وَشُعاعُ','الْقَمَرِ وَشُعاعُ',0,1,1.6,'ا000',6),(131021,'الْقَمَرِ وَشُعاعُ الشَّمْسِ','الْقَمَرِ وَشُعاعُ الشَّمْسِ',0,1,1.9333,'ا000',6),(131022,'الْماءِ','الْماءِ',0,0,0.4667,'ا000',6),(131023,'الْماءِ وَحَفيفُ','الْماءِ وَحَفيفُ',0,1,1.5333,'ا000',6),(131024,'الْماءِ وَحَفيفُ الشَّجَرِ','الْماءِ وَحَفيفُ الشَّجَرِ',0,1,1.8667,'ا000',6),(131025,'الْمَهْديِّ','الْمَهْديِّ',0,0,0.7333,'ا000',6),(131026,'الْمَهْديِّ مِنْ','الْمَهْديِّ مِنْ',0,1,1.5333,'ا000',6),(131027,'الْمَهْديِّ مِنْ آلِ','الْمَهْديِّ مِنْ آلِ',0,1,1.6667,'ا000',6),(131028,'الْمَهْدِيّينَ','الْمَهْدِيّينَ',0,0,0.9333,'ا000',6),(131029,'الْمَهْدِيّينَ اَلسَّلامُ','الْمَهْدِيّينَ اَلسَّلامُ',0,1,1.8333,'ا000',6),(131030,'الْمَهْدِيّينَ اَلسَّلامُ عَلَيْكَ','الْمَهْدِيّينَ اَلسَّلامُ عَلَيْكَ',0,1,2,'ا000',6),(131031,'الْمَوْتُورُ','الْمَوْتُورُ',0,0,0.8,'ا000',6),(131032,'الْمَوْتُورُ اَلسَّلامُ','الْمَوْتُورُ اَلسَّلامُ',0,1,1.7667,'ا000',6),(131033,'الْمَوْتُورُ اَلسَّلامُ عَلَيْكَ','الْمَوْتُورُ اَلسَّلامُ عَلَيْكَ',0,1,2,'ا000',6),(131034,'الْمُؤْمِنينَ allah\'ım onlarla','الْمُؤْمِنينَ allah onlarla',0,1,2,'ا45464',6),(131035,'الْمُؤْمِنينَ الشَّهيدِ','الْمُؤْمِنينَ الشَّهيدِ',0,1,1.7667,'ا000',6),(131036,'الْمُؤْمِنينَ الشَّهيدِ السَّلامُ','الْمُؤْمِنينَ الشَّهيدِ السَّلامُ',0,1,2,'ا000',6),(131037,'الْمُؤْمِنينَ اَحْسَنَ','الْمُؤْمِنينَ اَحْسَنَ',0,1,1.7333,'ا000',6),(131038,'الْمُؤْمِنينَ اَحْسَنَ اللهُ','الْمُؤْمِنينَ اَحْسَنَ اللهُ',0,1,1.9333,'ا000',6),(131039,'الْمُؤْمِنينَ اَلسَّلامُ','الْمُؤْمِنينَ اَلسَّلامُ',0,1,1.8,'ا000',6),(131040,'الْمُؤْمِنينَ اَلسَّلامُ عَلَى','الْمُؤْمِنينَ اَلسَّلامُ عَلَى',0,1,2,'ا000',6),(131041,'الْمُؤْمِنينَ وَالْمُسْلِمينَ','الْمُؤْمِنينَ وَالْمُسْلِمينَ',0,1,1.9667,'ا000',6),(131042,'الْمُؤْمِنينَ وَالْمُسْلِمينَ وَفي','الْمُؤْمِنينَ وَالْمُسْلِمينَ وَفي',0,1,2,'ا000',6),(131043,'الْمُؤْمِنينَ وَلِيِّ','الْمُؤْمِنينَ وَلِيِّ',0,1,1.7,'ا000',6),(131044,'الْمُؤْمِنينَ وَلِيِّ اللهِ','الْمُؤْمِنينَ وَلِيِّ اللهِ',0,1,1.9,'ا000',6),(131045,'الْمُسْتَشْهَدينَ','الْمُسْتَشْهَدينَ',0,0,1,'ا000',6),(131046,'الْمُسْتَشْهَدينَ مَعَكَ','الْمُسْتَشْهَدينَ مَعَكَ',0,1,1.8,'ا000',6),(131047,'الْمُسْتَشْهَدينَ مَعَكَ سَلاماً','الْمُسْتَشْهَدينَ مَعَكَ سَلاماً',0,1,2,'ا000',6),(131048,'الْمُصابُ','الْمُصابُ',0,0,0.6,'ا000',6),(131049,'الْمُصابُ فِي','الْمُصابُ فِي',0,1,1.4333,'ا000',6),(131050,'الْمُصابُ فِي الْمُؤْمِنينَ','الْمُصابُ فِي الْمُؤْمِنينَ',0,1,1.9,'ا000',6),(131051,'الْمُنْتَجَبَينَ','الْمُنْتَجَبَينَ',0,0,1,'ا000',6),(131052,'الْمُنْتَجَبَينَ وَعَلى','الْمُنْتَجَبَينَ وَعَلى',0,1,1.7667,'ا000',6),(131053,'الْمُنْتَجَبَينَ وَعَلى ذَراريهِمُ','الْمُنْتَجَبَينَ وَعَلى ذَراريهِمُ',0,1,2,'ا000',6),(131054,'الْمِيزانِ','الْمِيزانِ',0,0,0.6667,'ا000',6),(131055,'الْمِيزانِ وَمُنْتَهَى','الْمِيزانِ وَمُنْتَهَى',0,1,1.7333,'ا000',6),(131056,'الْمِيزانِ وَمُنْتَهَى الْعِلْمِ','الْمِيزانِ وَمُنْتَهَى الْعِلْمِ',0,1,2,'ا000',6),(131057,'الْهادِي','الْهادِي',0,0,0.5333,'ا000',6),(131058,'الْهادِي الزَّكِيُّ','الْهادِي الزَّكِيُّ',0,1,1.6333,'ا000',6),(131059,'الْهادِي الزَّكِيُّ وَعَلى','الْهادِي الزَّكِيُّ وَعَلى',0,1,1.8667,'ا000',6),(131060,'الْهَلْكى','الْهَلْكى',0,0,0.6,'ا000',6),(131061,'الْهَلْكى يا','الْهَلْكى يا',0,1,1.4,'ا000',6),(131062,'الْهَلْكى يا مُنْعِمُ','الْهَلْكى يا مُنْعِمُ',0,1,1.7,'ا000',6),(131063,'الْهُداةِ','الْهُداةِ',0,0,0.6,'ا000',6),(131064,'الْهُداةِ الْمَهْدِيّينَ','الْهُداةِ الْمَهْدِيّينَ',0,1,1.8,'ا000',6),(131065,'الْهُداةِ الْمَهْدِيّينَ اَلسَّلامُ','الْهُداةِ الْمَهْدِيّينَ اَلسَّلامُ',0,1,2,'ا000',6),(131066,'الْوَصِيّينَ وَيَابْنَ','الْوَصِيّينَ وَيَابْنَ',0,1,1.7333,'ا000',6),(131067,'الْوَصِيّينَ وَيَابْنَ سَيِّدَةِ','الْوَصِيّينَ وَيَابْنَ سَيِّدَةِ',0,1,2,'ا000',6),(131068,'الْوَصِيِّينَ','الْوَصِيِّينَ',0,0,0.8667,'ا000',6),(131069,'الْوَصِيِّينَ اَلسَّلامُ','الْوَصِيِّينَ اَلسَّلامُ',0,1,1.8,'ا000',6),(131070,'الْوَصِيِّينَ اَلسَّلامُ عَلَيْكَ','الْوَصِيِّينَ اَلسَّلامُ عَلَيْكَ',0,1,2,'ا000',6),(131071,'الْوَقْتِ','الْوَقْتِ',0,0,0.6,'ا000',6),(131072,'الْوَقْتِ اَنْ','الْوَقْتِ اَنْ',0,1,1.4667,'ا000',6),(131073,'الْوَقْتِ اَنْ تَسْئَلَ','الْوَقْتِ اَنْ تَسْئَلَ',0,1,1.7667,'ا000',6),(131074,'الْوَقْتِ وَفي','الْوَقْتِ وَفي',0,1,1.4667,'ا000',6),(131075,'الْوَقْتِ وَفي كُلِّ','الْوَقْتِ وَفي كُلِّ',0,1,1.6667,'ا000',6),(131076,'الْوَهّابُ allah\'ım','الْوَهّابُ allah',0,1,1.6333,'ا450',6),(131077,'الْوَهّابُ allah\'ım bizi','الْوَهّابُ allah bizi',0,1,1.8,'ا4512',6),(131078,'الْوِتْرُ','الْوِتْرُ',0,0,0.6,'ا000',6),(131079,'الْوِتْرُ الْمَوْتُورُ','الْوِتْرُ الْمَوْتُورُ',0,1,1.7333,'ا000',6),(131080,'الْوِتْرُ الْمَوْتُورُ اَلسَّلامُ','الْوِتْرُ الْمَوْتُورُ اَلسَّلامُ',0,1,2,'ا000',6),(131081,'الْيَوْمِ وَفي','الْيَوْمِ وَفي',0,1,1.4667,'ا000',6),(131082,'الْيَوْمِ وَفي هذَا','الْيَوْمِ وَفي هذَا',0,1,1.6333,'ا000',6),(131083,'اَبا عَبْدِ','اَبا عَبْدِ',0,1,1.3667,'ا000',6),(131084,'اَبا عَبْدِ اللهِ','اَبا عَبْدِ اللهِ',0,1,1.5667,'ا000',6),(131085,'اَبا عَبْدِاللهِ اَنَا','اَبا عَبْدِاللهِ اَنَا',0,1,1.7333,'ا000',6),(131086,'اَبا عَبْدِاللهِ يَا','اَبا عَبْدِاللهِ يَا',0,1,1.6667,'ا000',6),(131087,'اَبا مُحَمَّدٍ','اَبا مُحَمَّدٍ',0,1,1.4667,'ا000',6),(131088,'اَبا مُحَمَّدٍ الْحَسَنَ','اَبا مُحَمَّدٍ الْحَسَنَ',0,1,1.8,'ا000',6),(131089,'اَبَا','اَبَا',0,0,0.3333,'ا000',6),(131090,'اَبَا الشُّهَداءِ','اَبَا الشُّهَداءِ',0,1,1.5667,'ا000',6),(131091,'اَبَا الشُّهَداءِ اَللّـهُمَّ','اَبَا الشُّهَداءِ اَللّـهُمَّ',0,1,1.9667,'ا000',6),(131092,'اَجْمَعينَ وَفي','اَجْمَعينَ وَفي',0,1,1.5,'ا000',6),(131093,'اَجْمَعينَ وَفي سُكّانِ','اَجْمَعينَ وَفي سُكّانِ',0,1,1.7667,'ا000',6),(131094,'اَحْسَنَ اللهُ','اَحْسَنَ اللهُ',0,1,1.4667,'ا000',6),(131095,'اَحْسَنَ اللهُ لَكَ','اَحْسَنَ اللهُ لَكَ',0,1,1.6333,'ا000',6),(131096,'اَحْسَنَ اللهُ لَكِ','اَحْسَنَ اللهُ لَكِ',0,1,1.6333,'ا000',6),(131097,'اَخيكَ','اَخيكَ',0,0,0.4,'ا000',6),(131098,'اَخيكَ الْحُسَيْنِ','اَخيكَ الْحُسَيْنِ',0,1,1.6,'ا000',6),(131099,'اَخيكَ الْحُسَيْنِ يا','اَخيكَ الْحُسَيْنِ يا',0,1,1.7,'ا000',6),(131100,'اَخَ','اَخَ',0,0,0.2667,'ا000',6),(131101,'اَخَ الشَّهيدِ','اَخَ الشَّهيدِ',0,1,1.4667,'ا000',6),(131102,'اَخَ الشَّهيدِ يا','اَخَ الشَّهيدِ يا',0,1,1.5667,'ا000',6),(131103,'اَرْواح','اَرْواح',0,0,0.4667,'ا000',6),(131104,'اَرْواح حَلَّتْ','اَرْواح حَلَّتْ',0,1,1.5,'ا000',6),(131105,'اَرْواح حَلَّتْ بِفِنائِكَ','اَرْواح حَلَّتْ بِفِنائِكَ',0,1,1.8667,'ا000',6),(131106,'اَرْواحِهِمْ','اَرْواحِهِمْ',0,0,0.8,'ا000',6),(131107,'اَرْواحِهِمْ وَعَلى','اَرْواحِهِمْ وَعَلى',0,1,1.6333,'ا000',6),(131108,'اَرْواحِهِمْ وَعَلى تُرْبَتِكَ','اَرْواحِهِمْ وَعَلى تُرْبَتِكَ',0,1,2,'ا000',6),(131109,'اَعْظَمَ','اَعْظَمَ',0,0,0.5333,'ا000',6),(131110,'اَعْظَمَ اللهُ','اَعْظَمَ اللهُ',0,1,1.4667,'ا000',6),(131111,'اَعْظَمَ اللهُ اُجُورَنا','اَعْظَمَ اللهُ اُجُورَنا',0,1,1.8,'ا000',6),(131112,'اَكْبَرُ وَلا','اَكْبَرُ وَلا',0,1,1.4333,'ا000',6),(131113,'اَكْبَرُ وَلا حَوْلَ','اَكْبَرُ وَلا حَوْلَ',0,1,1.6667,'ا000',6),(131114,'اَلسَّلامُ عَلى','اَلسَّلامُ عَلى',0,1,1.5,'ا000',6),(131115,'اَلسَّلامُ عَلى كُلِّ','اَلسَّلامُ عَلى كُلِّ',0,1,1.7,'ا000',6),(131116,'اَلسَّلامُ عَلَى الشُّهَداءِ','اَلسَّلامُ عَلَى الشُّهَداءِ',0,1,1.9333,'ا000',6),(131117,'اَلسَّلامُ عَلَى الْعَبّاسِ','اَلسَّلامُ عَلَى الْعَبّاسِ',0,1,1.9,'ا000',6),(131118,'اَلسَّلامُ عَلَيْكَ اَيُّهَا','اَلسَّلامُ عَلَيْكَ اَيُّهَا',0,1,1.9333,'ا000',6),(131119,'اَلسَّلامُ عَلَيْكَ مِنِّي','اَلسَّلامُ عَلَيْكَ مِنِّي',0,1,1.8667,'ا000',6),(131120,'اَلسَّلامُ عَلَيْكَ يَابْنَ','اَلسَّلامُ عَلَيْكَ يَابْنَ',0,1,1.9,'ا000',6),(131121,'اَلسَّلامُ عَلَيْكِ','اَلسَّلامُ عَلَيْكِ',0,1,1.6333,'ا000',6),(131122,'اَلسَّلامُ عَلَيْكِ يا','اَلسَّلامُ عَلَيْكِ يا',0,1,1.7333,'ا000',6),(131123,'اَللهُ لا','اَللهُ لا',0,1,1.3,'ا000',6),(131124,'اَللهُ لا شَريكَ','اَللهُ لا شَريكَ',0,1,1.5333,'ا000',6),(131125,'اَللّـهُمَّ اجْعَلْنا خَيْراً','اَللّـهُمَّ اجْعَلْنا خَيْراً',0,1,1.9667,'ا000',6),(131126,'اَللّـهُمَّ اَنْتَ الاِْلهُ','اَللّـهُمَّ اَنْتَ الاِْلهُ',0,1,1.9,'ا000',6),(131127,'اَللّـهُمَّ بَلِّغْهُ','اَللّـهُمَّ بَلِّغْهُ',0,1,1.7,'ا000',6),(131128,'اَللّـهُمَّ بَلِّغْهُ عَنّي','اَللّـهُمَّ بَلِّغْهُ عَنّي',0,1,1.9,'ا000',6),(131129,'اَللّـهُمَّ لَقِّهِمْ','اَللّـهُمَّ لَقِّهِمْ',0,1,1.7,'ا000',6),(131130,'اَللّـهُمَّ لَقِّهِمْ رَحْمَةً','اَللّـهُمَّ لَقِّهِمْ رَحْمَةً',0,1,2,'ا000',6),(131131,'اَميرَ','اَميرَ',0,0,0.4,'ا000',6),(131132,'اَميرَ الْمُؤْمِنينَ','اَميرَ الْمُؤْمِنينَ',0,1,1.6667,'ا000',6),(131133,'اَميرَ الْمُؤْمِنينَ اَحْسَنَ','اَميرَ الْمُؤْمِنينَ اَحْسَنَ',0,1,1.9667,'ا000',6),(131134,'اَميرِ الْمُؤْمِنينَ الشَّهيدِ','اَميرِ الْمُؤْمِنينَ الشَّهيدِ',0,1,2,'ا000',6),(131135,'اَميرِ الْمُؤْمِنينَ وَلِيِّ','اَميرِ الْمُؤْمِنينَ وَلِيِّ',0,1,1.9333,'ا000',6),(131136,'اَمِيرِ','اَمِيرِ',0,0,0.4667,'ا000',6),(131137,'اَمِيرِ الْمُؤْمِنينَ','اَمِيرِ الْمُؤْمِنينَ',0,1,1.7,'ا000',6),(131138,'اَمِيرِ الْمُؤْمِنينَ اَلسَّلامُ','اَمِيرِ الْمُؤْمِنينَ اَلسَّلامُ',0,1,2,'ا000',6),(131139,'اَنَا ضَيْفُ','اَنَا ضَيْفُ',0,1,1.4,'ا000',6),(131140,'اَنَا ضَيْفُ اِللهِ','اَنَا ضَيْفُ اِللهِ',0,1,1.6333,'ا000',6),(131141,'اَنْ تَسْئَلَ','اَنْ تَسْئَلَ',0,1,1.4333,'ا000',6),(131142,'اَنْ تَسْئَلَ اللهَ','اَنْ تَسْئَلَ اللهَ',0,1,1.6333,'ا000',6),(131143,'اَنْ يَرْزُقَني فَكاكَ','اَنْ يَرْزُقَني فَكاكَ',0,1,1.7333,'ا000',6),(131144,'اَنْتَ الاِْلهُ','اَنْتَ الاِْلهُ',0,1,1.5,'ا000',6),(131145,'اَنْتَ الاِْلهُ الْقَديمُ','اَنْتَ الاِْلهُ الْقَديمُ',0,1,1.8333,'ا000',6),(131146,'اَنْتَ الَّذي سَجَدَ','اَنْتَ الَّذي سَجَدَ',0,1,1.6667,'ا000',6),(131147,'اَنْتَ الْوَهّابُ allah\'ım','اَنْتَ الْوَهّابُ allah',0,1,1.8667,'ا450',6),(131148,'اَهْلِ السَّمواتِ','اَهْلِ السَّمواتِ',0,1,1.5667,'ا000',6),(131149,'اَهْلِ السَّمواتِ اَجْمَعينَ','اَهْلِ السَّمواتِ اَجْمَعينَ',0,1,1.9333,'ا000',6),(131150,'اَيُّهَا الاِْمامُ','اَيُّهَا الاِْمامُ',0,1,1.6,'ا000',6),(131151,'اَيُّهَا الاِْمامُ الْهادِي','اَيُّهَا الاِْمامُ الْهادِي',0,1,1.9,'ا000',6),(131152,'اَيُّهَا الْوِتْرُ','اَيُّهَا الْوِتْرُ',0,1,1.6,'ا000',6),(131153,'اَيُّهَا الْوِتْرُ الْمَوْتُورُ','اَيُّهَا الْوِتْرُ الْمَوْتُورُ',0,1,2,'ا000',6),(131154,'اُجُورَنا','اُجُورَنا',0,0,0.6,'ا000',6),(131155,'اُجُورَنا بِمُصابِنا','اُجُورَنا بِمُصابِنا',0,1,1.6667,'ا000',6),(131156,'اُجُورَنا بِمُصابِنا بِالْحُسَيْنِ','اُجُورَنا بِمُصابِنا بِالْحُسَيْنِ',0,1,2,'ا000',6),(131157,'اُولُوا','اُولُوا',0,0,0.4667,'ا000',6),(131158,'اُولُوا الأَلْبابِ','اُولُوا الأَلْبابِ',0,1,1.6,'ا000',6),(131159,'اُولُوا الأَلْبابِ رَبَّنا','اُولُوا الأَلْبابِ رَبَّنا',0,1,1.8667,'ا000',6),(131160,'اِبْراهيمَ خَليلِ','اِبْراهيمَ خَليلِ',0,1,1.5667,'ا000',6),(131161,'اِبْراهيمَ خَليلِ اللهِ','اِبْراهيمَ خَليلِ اللهِ',0,1,1.7667,'ا000',6),(131162,'اِبْرهيمَ','اِبْرهيمَ',0,0,0.6,'ا000',6),(131163,'اِبْرهيمَ مِنَ','اِبْرهيمَ مِنَ',0,1,1.4667,'ا000',6),(131164,'اِبْرهيمَ مِنَ النّارِ','اِبْرهيمَ مِنَ النّارِ',0,1,1.7333,'ا000',6),(131165,'اِدْريسَ','اِدْريسَ',0,0,0.5333,'ا000',6),(131166,'اِدْريسَ اِلَى','اِدْريسَ اِلَى',0,1,1.4667,'ا000',6),(131167,'اِدْريسَ اِلَى السَّماءِ','اِدْريسَ اِلَى السَّماءِ',0,1,1.8,'ا000',6),(131168,'اِلاّ اُولُوا','اِلاّ اُولُوا',0,1,1.4333,'ا000',6),(131169,'اِلاّ اُولُوا الأَلْبابِ','اِلاّ اُولُوا الأَلْبابِ',0,1,1.8,'ا000',6),(131170,'اِلاّ بِاللهِ','اِلاّ بِاللهِ',0,1,1.4333,'ا000',6),(131171,'اِلاّ بِاللهِ الْعَليِّ','اِلاّ بِاللهِ الْعَليِّ',0,1,1.7667,'ا000',6),(131172,'اِلاّ هُوَ عَلَيْهِ','اِلاّ هُوَ عَلَيْهِ',0,1,1.6333,'ا000',6),(131173,'اِلاَّ','اِلاَّ',0,0,0.4,'ا000',6),(131174,'اِلاَّ اللهُ','اِلاَّ اللهُ',0,1,1.4,'ا000',6),(131175,'اِلاَّ اللهُ وَاللهُ','اِلاَّ اللهُ وَاللهُ',0,1,1.6667,'ا000',6),(131176,'اِلـٰهَ اِلاّ','اِلـٰهَ اِلاّ',0,1,1.4333,'ا000',6),(131177,'اِلـٰهَ اِلاّ هُوَ','اِلـٰهَ اِلاّ هُوَ',0,1,1.6,'ا000',6),(131178,'اِلـٰهَ اِلاَّ','اِلـٰهَ اِلاَّ',0,1,1.4667,'ا000',6),(131179,'اِلـٰهَ اِلاَّ اللهُ','اِلـٰهَ اِلاَّ اللهُ',0,1,1.6667,'ا000',6),(131180,'اِللهِ','اِللهِ',0,0,0.4,'ا000',6),(131181,'اِللهِ وَضَيْفُكَ','اِللهِ وَضَيْفُكَ',0,1,1.5667,'ا000',6),(131182,'اِللهِ وَضَيْفُكَ وَجارُ','اِللهِ وَضَيْفُكَ وَجارُ',0,1,1.8,'ا000',6),(131183,'اِلَى السَّماءِ','اِلَى السَّماءِ',0,1,1.5,'ا000',6),(131184,'اِلَى السَّماءِ يَوْمَ','اِلَى السَّماءِ يَوْمَ',0,1,1.7333,'ا000',6),(131185,'اِلَيْكَ يا كَريمُ','اِلَيْكَ يا كَريمُ',0,1,1.6,'ا000',6),(131186,'اِلَيْهِ راجِعُونَ','اِلَيْهِ راجِعُونَ',0,1,1.6,'ا000',6),(131187,'اِلَيْهِ راجِعُونَ وَصَلَواتُ','اِلَيْهِ راجِعُونَ وَصَلَواتُ',0,1,1.9667,'ا000',6),(131188,'اِنَّهُ سَميعُ','اِنَّهُ سَميعُ',0,1,1.4667,'ا000',6),(131189,'اِنَّهُ سَميعُ الدُّعاءِ','اِنَّهُ سَميعُ الدُّعاءِ',0,1,1.8,'ا000',6),(131190,'بَلِّغْهُ','بَلِّغْهُ',0,0,0.6,'ب000',6),(131191,'بَلِّغْهُ عَنّي','بَلِّغْهُ عَنّي',0,1,1.5,'ب000',6),(131192,'بَلِّغْهُ عَنّي في','بَلِّغْهُ عَنّي في',0,1,1.6,'ب000',6),(131193,'بِالسّوءِ','بِالسّوءِ',0,0,0.6,'ب000',6),(131194,'بِالسّوءِ وَالاِشْتِغالَ','بِالسّوءِ وَالاِشْتِغالَ',0,1,1.8,'ب000',6),(131195,'بِالسّوءِ وَالاِشْتِغالَ بِما','بِالسّوءِ وَالاِشْتِغالَ بِما',0,1,1.9667,'ب000',6),(131196,'بِاللهِ الْعَليِّ','بِاللهِ الْعَليِّ',0,1,1.5667,'ب000',6),(131197,'بِاللهِ الْعَليِّ الْعَظيمِ','بِاللهِ الْعَليِّ الْعَظيمِ',0,1,1.9,'ب000',6),(131198,'بِالْحُسَيْنِ عَلَيْهَ','بِالْحُسَيْنِ عَلَيْهَ',0,1,1.7333,'ب000',6),(131199,'بِالْحُسَيْنِ عَلَيْهَ السَّلامُ','بِالْحُسَيْنِ عَلَيْهَ السَّلامُ',0,1,2,'ب000',6),(131200,'بِثارِهِ','بِثارِهِ',0,0,0.5333,'ب000',6),(131201,'بِثارِهِ مَعَ','بِثارِهِ مَعَ',0,1,1.4333,'ب000',6),(131202,'بِثارِهِ مَعَ وَلِيِّهِ','بِثارِهِ مَعَ وَلِيِّهِ',0,1,1.7667,'ب000',6),(131203,'بِسمِ','بِسمِ',0,0,0.3333,'ب000',6),(131204,'بِسمِ اللهِ','بِسمِ اللهِ',0,1,1.3667,'ب000',6),(131205,'بِسمِ اللهِ الرَّحمنِ','بِسمِ اللهِ الرَّحمنِ',0,1,1.7,'ب000',6),(131206,'بِفِنائِكَ وَاَقامَتْ','بِفِنائِكَ وَاَقامَتْ',0,1,1.7,'ب000',6),(131207,'بِفِنائِكَ وَاَقامَتْ في','بِفِنائِكَ وَاَقامَتْ في',0,1,1.8,'ب000',6),(131208,'بِكَ الرَّزِيَّةُ','بِكَ الرَّزِيَّةُ',0,1,1.5667,'ب000',6),(131209,'بِكَ الرَّزِيَّةُ وَجَلَّ','بِكَ الرَّزِيَّةُ وَجَلَّ',0,1,1.8333,'ب000',6),(131210,'بِما يَقُولُونَ','بِما يَقُولُونَ',0,1,1.5,'ب000',6),(131211,'بِما يَقُولُونَ حِسْبِيَ','بِما يَقُولُونَ حِسْبِيَ',0,1,1.8,'ب000',6),(131212,'بِما يُقَرِّبُني','بِما يُقَرِّبُني',0,1,1.5333,'ب000',6),(131213,'بِما يُقَرِّبُني اِلَيْكَ','بِما يُقَرِّبُني اِلَيْكَ',0,1,1.8333,'ب000',6),(131214,'بِمُصابِنا','بِمُصابِنا',0,0,0.6667,'ب000',6),(131215,'بِمُصابِنا بِالْحُسَيْنِ','بِمُصابِنا بِالْحُسَيْنِ',0,1,1.8,'ب000',6),(131216,'بِمُصابِنا بِالْحُسَيْنِ عَلَيْهَ','بِمُصابِنا بِالْحُسَيْنِ عَلَيْهَ',0,1,2,'ب000',6),(131217,'بِهِ كلٌّ','بِهِ كلٌّ',0,1,1.3,'ب000',6),(131218,'بِهِ كلٌّ مِنْ','بِهِ كلٌّ مِنْ',0,1,1.4667,'ب000',6),(131219,'بْنَ الشَّهيدِ','بْنَ الشَّهيدِ',0,1,1.4667,'ب000',6),(131220,'بْنَ الشَّهيدِ يا','بْنَ الشَّهيدِ يا',0,1,1.5667,'ب000',6),(131221,'بْنَ الْبَشيرِ','بْنَ الْبَشيرِ',0,1,1.4667,'ب000',6),(131222,'بْنَ الْبَشيرِ النَّذيرِ','بْنَ الْبَشيرِ النَّذيرِ',0,1,1.8,'ب000',6),(131223,'بْنَ خاتَمِ','بْنَ خاتَمِ',0,1,1.3667,'ب000',6),(131224,'بْنَ خاتَمِ النَّبِيّينَ','بْنَ خاتَمِ النَّبِيّينَ',0,1,1.8,'ب000',6),(131225,'بْنَ سَيِّدِ','بْنَ سَيِّدِ',0,1,1.4,'ب000',6),(131226,'بْنَ سَيِّدِ الْعالَمينَ','بْنَ سَيِّدِ الْعالَمينَ',0,1,1.8,'ب000',6),(131227,'بْنَ سَيِّدِ الْوَصِيّينَ','بْنَ سَيِّدِ الْوَصِيّينَ',0,1,1.8333,'ب000',6),(131228,'بْنِ الْحُسَيْنِ الشَّهيدِ','بْنِ الْحُسَيْنِ الشَّهيدِ',0,1,1.8667,'ب000',6),(131229,'بْنِ اَميرِ','بْنِ اَميرِ',0,1,1.3667,'ب000',6),(131230,'بْنِ اَميرِ الْمُؤْمِنينَ','بْنِ اَميرِ الْمُؤْمِنينَ',0,1,1.8333,'ب000',6),(131231,'بْنِ عَلِيِّ','بْنِ عَلِيِّ',0,1,1.4,'ب000',6),(131232,'بْنِ عَلِيِّ الشَّهيدِ','بْنِ عَلِيِّ الشَّهيدِ',0,1,1.7333,'ب000',6),(131233,'تَحِيَّةً','تَحِيَّةً',0,0,0.6,'ت000',6),(131234,'تَحِيَّةً كَثيرَةً','تَحِيَّةً كَثيرَةً',0,1,1.6,'ت000',6),(131235,'تَحِيَّةً كَثيرَةً وَسَلاماً','تَحِيَّةً كَثيرَةً وَسَلاماً',0,1,1.9333,'ت000',6),(131236,'تَسْئَلَ','تَسْئَلَ',0,0,0.5333,'ت000',6),(131237,'تَسْئَلَ اللهَ','تَسْئَلَ اللهَ',0,1,1.4667,'ت000',6),(131238,'تَسْئَلَ اللهَ سُبْحانَهُ','تَسْئَلَ اللهَ سُبْحانَهُ',0,1,1.8333,'ت000',6),(131239,'تَوَكَّلْتُ وَهُوَ','تَوَكَّلْتُ وَهُوَ',0,1,1.6,'ت000',6),(131240,'تَوَكَّلْتُ وَهُوَ رَبُّ','تَوَكَّلْتُ وَهُوَ رَبُّ',0,1,1.8,'ت000',6),(131241,'تَوْبَةِ','تَوْبَةِ',0,0,0.5333,'ت000',6),(131242,'تَوْبَةِ آدَمَ','تَوْبَةِ آدَمَ',0,1,1.4667,'ت000',6),(131243,'تَوْبَةِ آدَمَ يَوْمَ','تَوْبَةِ آدَمَ يَوْمَ',0,1,1.7,'ت000',6),(131244,'تُؤاخِذْنا بِما','تُؤاخِذْنا بِما',0,1,1.5,'ت000',6),(131245,'تُؤاخِذْنا بِما يَقُولُونَ','تُؤاخِذْنا بِما يَقُولُونَ',0,1,1.8667,'ت000',6),(131246,'تُرْبَتِكَ','تُرْبَتِكَ',0,0,0.6667,'ت000',6),(131247,'تُرْبَتِكَ وَعَلى','تُرْبَتِكَ وَعَلى',0,1,1.5667,'ت000',6),(131248,'تُرْبَتِكَ وَعَلى تُرْبَتِهِمْ','تُرْبَتِكَ وَعَلى تُرْبَتِهِمْ',0,1,2,'ت000',6),(131249,'تُرْبَتِهِمْ','تُرْبَتِهِمْ',0,0,0.8,'ت000',6),(131250,'تُرْبَتِهِمْ selam','تُرْبَتِهِمْ selam',0,1,1.6,'ت245',6),(131251,'تُرْبَتِهِمْ selam olsun','تُرْبَتِهِمْ selam olsun',0,1,1.8,'ت245425',6),(131252,'ثارِهِ اَلسَّلامُ','ثارِهِ اَلسَّلامُ',0,1,1.5667,'ث000',6),(131253,'ثارِهِ اَلسَّلامُ عَلَيْكَ','ثارِهِ اَلسَّلامُ عَلَيْكَ',0,1,1.8667,'ث000',6),(131254,'جَديدَةٌ','جَديدَةٌ',0,0,0.5333,'ج000',6),(131255,'جَديدَةٌ فَاَسْئَلُكَ','جَديدَةٌ فَاَسْئَلُكَ',0,1,1.7,'ج000',6),(131256,'جَديدَةٌ فَاَسْئَلُكَ فيهَا','جَديدَةٌ فَاَسْئَلُكَ فيهَا',0,1,1.9,'ج000',6),(131257,'جَعْفَرٍ وَعَقِيلٍ','جَعْفَرٍ وَعَقِيلٍ',0,1,1.6,'ج000',6),(131258,'جَعْفَرٍ وَعَقِيلٍ اَلسَّلامُ','جَعْفَرٍ وَعَقِيلٍ اَلسَّلامُ',0,1,1.9667,'ج000',6),(131259,'جِوارِكَ وَوَفَدَتْ','جِوارِكَ وَوَفَدَتْ',0,1,1.6333,'ج000',6),(131260,'جِوارِكَ وَوَفَدَتْ مَعَ','جِوارِكَ وَوَفَدَتْ مَعَ',0,1,1.8,'ج000',6),(131261,'حَبيبِ','حَبيبِ',0,0,0.4,'ح000',6),(131262,'حَبيبِ اللهِ','حَبيبِ اللهِ',0,1,1.4,'ح000',6),(131263,'حَبيبِ اللهِ اَلسَّلامُ','حَبيبِ اللهِ اَلسَّلامُ',0,1,1.7667,'ح000',6),(131264,'حَسَنَ الْبَلاءِ','حَسَنَ الْبَلاءِ',0,1,1.5333,'ح000',6),(131265,'حَسَنَ الْبَلاءِ يا','حَسَنَ الْبَلاءِ يا',0,1,1.6333,'ح000',6),(131266,'حَلَّتْ بِفِنائِكَ وَاَقامَتْ','حَلَّتْ بِفِنائِكَ وَاَقامَتْ',0,1,1.9667,'ح000',6),(131267,'حِرْزَ','حِرْزَ',0,0,0.4,'ح000',6),(131268,'حِرْزَ لَهُ','حِرْزَ لَهُ',0,1,1.3667,'ح000',6),(131269,'حِرْزَ لَهُ يا','حِرْزَ لَهُ يا',0,1,1.4667,'ح000',6),(131270,'حِرْزَ مَنْ','حِرْزَ مَنْ',0,1,1.3667,'ح000',6),(131271,'حِرْزَ مَنْ لا','حِرْزَ مَنْ لا',0,1,1.4667,'ح000',6),(131272,'حِسْبِيَ','حِسْبِيَ',0,0,0.5333,'ح000',6),(131273,'حِسْبِيَ اللهُ','حِسْبِيَ اللهُ',0,1,1.4667,'ح000',6),(131274,'حِسْبِيَ اللهُ لا','حِسْبِيَ اللهُ لا',0,1,1.5667,'ح000',6),(131275,'خاتَمِ النَّبِيّينَ','خاتَمِ النَّبِيّينَ',0,1,1.6333,'خ000',6),(131276,'خاتَمِ النَّبِيّينَ وَيَا','خاتَمِ النَّبِيّينَ وَيَا',0,1,1.8333,'خ000',6),(131277,'خَليلِ','خَليلِ',0,0,0.4,'خ000',6),(131278,'خَليلِ اللهِ','خَليلِ اللهِ',0,1,1.4,'خ000',6),(131279,'خَليلِ اللهِ اَلسَّلامُ','خَليلِ اللهِ اَلسَّلامُ',0,1,1.7667,'خ000',6),(131280,'خَيْراً مِمّا','خَيْراً مِمّا',0,1,1.4333,'خ000',6),(131281,'خَيْراً مِمّا يَظُنُّونَ','خَيْراً مِمّا يَظُنُّونَ',0,1,1.8,'خ000',6),(131282,'خِيَرَةَ','خِيَرَةَ',0,0,0.5333,'خ000',6),(131283,'خِيَرَةَ اللهِ','خِيَرَةَ اللهِ',0,1,1.4667,'خ000',6),(131284,'خِيَرَةَ اللهِ وَابْنَ','خِيَرَةَ اللهِ وَابْنَ',0,1,1.7333,'خ000',6),(131285,'ذَخيرَةَ','ذَخيرَةَ',0,0,0.5333,'ذ000',6),(131286,'ذَخيرَةَ لَهُ','ذَخيرَةَ لَهُ',0,1,1.4333,'ذ000',6),(131287,'ذَخيرَةَ لَهُ يا','ذَخيرَةَ لَهُ يا',0,1,1.5333,'ذ000',6),(131288,'ذَخيرَةَ مَنْ','ذَخيرَةَ مَنْ',0,1,1.4333,'ذ000',6),(131289,'ذَخيرَةَ مَنْ لا','ذَخيرَةَ مَنْ لا',0,1,1.5333,'ذ000',6),(131290,'ذَراريهِمُ','ذَراريهِمُ',0,0,0.6667,'ذ000',6),(131291,'ذَراريهِمُ الْهُداةِ','ذَراريهِمُ الْهُداةِ',0,1,1.6667,'ذ000',6),(131292,'ذَراريهِمُ الْهُداةِ الْمَهْدِيّينَ','ذَراريهِمُ الْهُداةِ الْمَهْدِيّينَ',0,1,2,'ذ000',6),(131293,'راجِعُونَ','راجِعُونَ',0,0,0.6,'ر000',6),(131294,'راجِعُونَ وَصَلَواتُ','راجِعُونَ وَصَلَواتُ',0,1,1.6667,'ر000',6),(131295,'راجِعُونَ وَصَلَواتُ اللهِ','راجِعُونَ وَصَلَواتُ اللهِ',0,1,1.8667,'ر000',6),(131296,'رافِعَ','رافِعَ',0,0,0.4,'ر000',6),(131297,'رافِعَ اِدْريسَ','رافِعَ اِدْريسَ',0,1,1.5,'ر000',6),(131298,'رافِعَ اِدْريسَ اِلَى','رافِعَ اِدْريسَ اِلَى',0,1,1.7,'ر000',6),(131299,'رَبَّنا لا','رَبَّنا لا',0,1,1.3333,'ر000',6),(131300,'رَبَّنا لا تُزِغْ','رَبَّنا لا تُزِغْ',0,1,1.5667,'ر000',6),(131301,'رَبُّ الْعَرْشِ','رَبُّ الْعَرْشِ',0,1,1.5,'ر000',6),(131302,'رَبُّ الْعَرْشِ الْعَظيمِ','رَبُّ الْعَرْشِ الْعَظيمِ',0,1,1.8333,'ر000',6),(131303,'رَبِّنا','رَبِّنا',0,0,0.4667,'ر000',6),(131304,'رَبِّنا وَما','رَبِّنا وَما',0,1,1.4,'ر000',6),(131305,'رَبِّنا وَما يَذَّكَّرُ','رَبِّنا وَما يَذَّكَّرُ',0,1,1.7667,'ر000',6),(131306,'رَحْمَةً وَرِضْواناً','رَحْمَةً وَرِضْواناً',0,1,1.6667,'ر000',6),(131307,'رَحْمَةً وَرِضْواناً وَرَوْحاً','رَحْمَةً وَرِضْواناً وَرَوْحاً',0,1,2,'ر000',6),(131308,'رَسُولَ','رَسُولَ',0,0,0.4667,'ر000',6),(131309,'رَسُولَ اللهِ','رَسُولَ اللهِ',0,1,1.4333,'ر000',6),(131310,'رَسُولَ اللهِ اَحْسَنَ','رَسُولَ اللهِ اَحْسَنَ',0,1,1.7333,'ر000',6),(131311,'رَسُولِ اللهِ اَلسَّلامُ','رَسُولِ اللهِ اَلسَّلامُ',0,1,1.8,'ر000',6),(131312,'رُوحِ','رُوحِ',0,0,0.3333,'ر000',6),(131313,'رُوحِ اللهِ','رُوحِ اللهِ',0,1,1.3667,'ر000',6),(131314,'رُوحِ اللهِ اَلسَّلامُ','رُوحِ اللهِ اَلسَّلامُ',0,1,1.7333,'ر000',6),(131315,'رُوحِكَ','رُوحِكَ',0,0,0.4667,'ر000',6),(131316,'رُوحِكَ وَعَلى','رُوحِكَ وَعَلى',0,1,1.4667,'ر000',6),(131317,'رُوحِكَ وَعَلى اَرْواحِهِمْ','رُوحِكَ وَعَلى اَرْواحِهِمْ',0,1,1.9,'ر000',6),(131318,'زُوّارِكَ','زُوّارِكَ',0,0,0.6,'ز000',6),(131319,'زُوّارِكَ اَلسَّلامُ','زُوّارِكَ اَلسَّلامُ',0,1,1.6667,'ز000',6),(131320,'زُوّارِكَ اَلسَّلامُ عَلَيْكَ','زُوّارِكَ اَلسَّلامُ عَلَيْكَ',0,1,1.9667,'ز000',6),(131321,'سَجَدَ','سَجَدَ',0,0,0.4,'س000',6),(131322,'سَجَدَ لَكَ','سَجَدَ لَكَ',0,1,1.3667,'س000',6),(131323,'سَجَدَ لَكَ سَوادُ','سَجَدَ لَكَ سَوادُ',0,1,1.6,'س000',6),(131324,'سَفينَةِ','سَفينَةِ',0,0,0.5333,'س000',6),(131325,'سَفينَةِ نُوحٍ','سَفينَةِ نُوحٍ',0,1,1.4667,'س000',6),(131326,'سَفينَةِ نُوحٍ عَلَى','سَفينَةِ نُوحٍ عَلَى',0,1,1.6667,'س000',6),(131327,'سَلاماً','سَلاماً',0,0,0.4667,'س000',6),(131328,'سَلاماً مُتَّصِلاً','سَلاماً مُتَّصِلاً',0,1,1.6,'س000',6),(131329,'سَلاماً مُتَّصِلاً مَا','سَلاماً مُتَّصِلاً مَا',0,1,1.7333,'س000',6),(131330,'سَلامُ اللهِ عَلَيْكَ','سَلامُ اللهِ عَلَيْكَ',0,1,1.7,'س000',6),(131331,'سَميعُ الدُّعاءِ قَريبُ','سَميعُ الدُّعاءِ قَريبُ',0,1,1.7667,'س000',6),(131332,'سَنَةٌ','سَنَةٌ',0,0,0.4,'س000',6),(131333,'سَنَةٌ جَديدَةٌ','سَنَةٌ جَديدَةٌ',0,1,1.5,'س000',6),(131334,'سَنَةٌ جَديدَةٌ فَاَسْئَلُكَ','سَنَةٌ جَديدَةٌ فَاَسْئَلُكَ',0,1,1.9333,'س000',6),(131335,'سَنَدَ','سَنَدَ',0,0,0.4,'س000',6),(131336,'سَنَدَ لَهُ','سَنَدَ لَهُ',0,1,1.3667,'س000',6),(131337,'سَنَدَ لَهُ يا','سَنَدَ لَهُ يا',0,1,1.4667,'س000',6),(131338,'سَنَدَ مَنْ','سَنَدَ مَنْ',0,1,1.3667,'س000',6),(131339,'سَنَدَ مَنْ لا','سَنَدَ مَنْ لا',0,1,1.4667,'س000',6),(131340,'سَوادُ','سَوادُ',0,0,0.4,'س000',6),(131341,'سَوادُ اللَّيْلِ','سَوادُ اللَّيْلِ',0,1,1.5333,'س000',6),(131342,'سَوادُ اللَّيْلِ وَنُورُ','سَوادُ اللَّيْلِ وَنُورُ',0,1,1.8,'س000',6),(131343,'سَيِّدِ الْعالَمينَ','سَيِّدِ الْعالَمينَ',0,1,1.6333,'س000',6),(131344,'سَيِّدِ الْعالَمينَ وَعَلَى','سَيِّدِ الْعالَمينَ وَعَلَى',0,1,1.9,'س000',6),(131345,'سَيِّدِ الْوَصِيّينَ وَيَابْنَ','سَيِّدِ الْوَصِيّينَ وَيَابْنَ',0,1,2,'س000',6),(131346,'سَيِّدِ الْوَصِيِّينَ','سَيِّدِ الْوَصِيِّينَ',0,1,1.7,'س000',6),(131347,'سَيِّدِ الْوَصِيِّينَ اَلسَّلامُ','سَيِّدِ الْوَصِيِّينَ اَلسَّلامُ',0,1,2,'س000',6),(131348,'سُبْحانَ اللهَ','سُبْحانَ اللهَ',0,1,1.4667,'س000',6),(131349,'سُبْحانَ اللهَ مِلأَ','سُبْحانَ اللهَ مِلأَ',0,1,1.6667,'س000',6),(131350,'سُبْحانَ اللهِ وَالْحَمْدُ','سُبْحانَ اللهِ وَالْحَمْدُ',0,1,1.8667,'س000',6),(131351,'سُبْحانَهُ وَتَعالى اَنْ','سُبْحانَهُ وَتَعالى اَنْ',0,1,1.8,'س000',6),(131352,'سُكّانِ','سُكّانِ',0,0,0.4667,'س000',6),(131353,'سُكّانِ الأَرَضينَ','سُكّانِ الأَرَضينَ',0,1,1.6,'س000',6),(131354,'سُكّانِ الأَرَضينَ فَاِنّا','سُكّانِ الأَرَضينَ فَاِنّا',0,1,1.8667,'س000',6),(131355,'سِبْطِ','سِبْطِ',0,0,0.4,'س000',6),(131356,'سِبْطِ رَسُولِ','سِبْطِ رَسُولِ',0,1,1.4667,'س000',6),(131357,'سِبْطِ رَسُولِ اللهِ','سِبْطِ رَسُولِ اللهِ',0,1,1.6667,'س000',6),(131358,'شَريكَ لَكَ allah\'ım','شَريكَ لَكَ allah',0,1,1.6667,'ش450',6),(131359,'شَهيدُ','شَهيدُ',0,0,0.4,'ش000',6),(131360,'شَهيدُ يَا','شَهيدُ يَا',0,1,1.3333,'ش000',6),(131361,'شَهيدُ يَا بْنَ','شَهيدُ يَا بْنَ',0,1,1.5,'ش000',6),(131362,'صِفْوَةِ','صِفْوَةِ',0,0,0.5333,'ص000',6),(131363,'صِفْوَةِ اللهِ','صِفْوَةِ اللهِ',0,1,1.4667,'ص000',6),(131364,'صِفْوَةِ اللهِ اَلسَّلامُ','صِفْوَةِ اللهِ اَلسَّلامُ',0,1,1.8333,'ص000',6),(131365,'ضَيْفٍ وَجارٍ','ضَيْفٍ وَجارٍ',0,1,1.4333,'ض000',6),(131366,'ضَيْفٍ وَجارٍ قِرىً','ضَيْفٍ وَجارٍ قِرىً',0,1,1.6333,'ض000',6),(131367,'ضَيْفُ','ضَيْفُ',0,0,0.4,'ض000',6),(131368,'ضَيْفُ اِللهِ','ضَيْفُ اِللهِ',0,1,1.4333,'ض000',6),(131369,'ضَيْفُ اِللهِ وَضَيْفُكَ','ضَيْفُ اِللهِ وَضَيْفُكَ',0,1,1.8,'ض000',6),(131370,'عاشُوراءَ','عاشُوراءَ',0,0,0.6,'ع000',6),(131371,'عاشُوراءَ şüphesiz','عاشُوراءَ şüphesiz',0,1,1.6,'ع120',6),(131372,'عاشُوراءَ şüphesiz bu','عاشُوراءَ şüphesiz bu',0,1,1.7,'ع121',6),(131373,'عاشُوراءَ يا','عاشُوراءَ يا',0,1,1.4,'ع000',6),(131374,'عاشُوراءَ يا رافِعَ','عاشُوراءَ يا رافِعَ',0,1,1.6333,'ع000',6),(131375,'عاشُوراءَ يا غِياثَ','عاشُوراءَ يا غِياثَ',0,1,1.6333,'ع000',6),(131376,'عاشُوراءَ يا مُسْكِنَ','عاشُوراءَ يا مُسْكِنَ',0,1,1.7,'ع000',6),(131377,'عيسى','عيسى',0,0,0.2667,'ع000',6),(131378,'عَبْدِ','عَبْدِ',0,0,0.4,'ع000',6),(131379,'عَبْدِ اللهِ','عَبْدِ اللهِ',0,1,1.4,'ع000',6),(131380,'عَبْدِ اللهِ اَلسَّلامُ','عَبْدِ اللهِ اَلسَّلامُ',0,1,1.7667,'ع000',6),(131381,'عَبْدِاللهِ اَنَا','عَبْدِاللهِ اَنَا',0,1,1.5667,'ع000',6),(131382,'عَبْدِاللهِ اَنَا ضَيْفُ','عَبْدِاللهِ اَنَا ضَيْفُ',0,1,1.8,'ع000',6),(131383,'عَبْدِاللهِ يَا','عَبْدِاللهِ يَا',0,1,1.5,'ع000',6),(131384,'عَبْدِاللهِ يَا بْنَ','عَبْدِاللهِ يَا بْنَ',0,1,1.6667,'ع000',6),(131385,'عَظيمَ الرَّجاءِ','عَظيمَ الرَّجاءِ',0,1,1.5333,'ع000',6),(131386,'عَظيمَ الرَّجاءِ يا','عَظيمَ الرَّجاءِ يا',0,1,1.6333,'ع000',6),(131387,'عَظُمَتِ بِكَ','عَظُمَتِ بِكَ',0,1,1.4333,'ع000',6),(131388,'عَظُمَتِ بِكَ الرَّزِيَّةُ','عَظُمَتِ بِكَ الرَّزِيَّةُ',0,1,1.8667,'ع000',6),(131389,'عَلى كُلِّ مُسْتَشْهَدٍ','عَلى كُلِّ مُسْتَشْهَدٍ',0,1,1.7667,'ع000',6),(131390,'عَلى هذِهِ','عَلى هذِهِ',0,1,1.3333,'ع000',6),(131391,'عَلى هذِهِ النَّفْسِ','عَلى هذِهِ النَّفْسِ',0,1,1.6667,'ع000',6),(131392,'عَلَى الشُّهَداءِ','عَلَى الشُّهَداءِ',0,1,1.5667,'ع000',6),(131393,'عَلَى الشُّهَداءِ مِنْ','عَلَى الشُّهَداءِ مِنْ',0,1,1.7333,'ع000',6),(131394,'عَلَى الْجُودِيِّ','عَلَى الْجُودِيِّ',0,1,1.5667,'ع000',6),(131395,'عَلَى الْجُودِيِّ يَوْمَ','عَلَى الْجُودِيِّ يَوْمَ',0,1,1.8,'ع000',6),(131396,'عَلَى الْحُسَيْنِ بْنِ','عَلَى الْحُسَيْنِ بْنِ',0,1,1.7333,'ع000',6),(131397,'عَلَى الْعَبّاسِ','عَلَى الْعَبّاسِ',0,1,1.5333,'ع000',6),(131398,'عَلَى الْعَبّاسِ بْنِ','عَلَى الْعَبّاسِ بْنِ',0,1,1.7,'ع000',6),(131399,'عَلَيْكَ اَيُّهَا','عَلَيْكَ اَيُّهَا',0,1,1.5667,'ع000',6),(131400,'عَلَيْكَ اَيُّهَا الاِْمامُ','عَلَيْكَ اَيُّهَا الاِْمامُ',0,1,1.9,'ع000',6),(131401,'عَلَيْكَ اَيُّهَا الْوِتْرُ','عَلَيْكَ اَيُّهَا الْوِتْرُ',0,1,1.9,'ع000',6),(131402,'عَلَيْكَ مِنِّي','عَلَيْكَ مِنِّي',0,1,1.5,'ع000',6),(131403,'عَلَيْكَ مِنِّي ما','عَلَيْكَ مِنِّي ما',0,1,1.6,'ع000',6),(131404,'عَلَيْكَ وَرَحْمَةُ','عَلَيْكَ وَرَحْمَةُ',0,1,1.6333,'ع000',6),(131405,'عَلَيْكَ وَرَحْمَةُ اللهِ','عَلَيْكَ وَرَحْمَةُ اللهِ',0,1,1.8333,'ع000',6),(131406,'عَلَيْكَ وَعَلى','عَلَيْكَ وَعَلى',0,1,1.5,'ع000',6),(131407,'عَلَيْكَ وَعَلى آبائِكَ','عَلَيْكَ وَعَلى آبائِكَ',0,1,1.7667,'ع000',6),(131408,'عَلَيْكَ يا اَميرَ','عَلَيْكَ يا اَميرَ',0,1,1.6,'ع000',6),(131409,'عَلَيْكَ يا خِيَرَةَ','عَلَيْكَ يا خِيَرَةَ',0,1,1.6667,'ع000',6),(131410,'عَلَيْكَ يا رَسُولَ','عَلَيْكَ يا رَسُولَ',0,1,1.6333,'ع000',6),(131411,'عَلَيْكَ يا شَهيدُ','عَلَيْكَ يا شَهيدُ',0,1,1.6,'ع000',6),(131412,'عَلَيْكَ يا مَوْلايَ','عَلَيْكَ يا مَوْلايَ',0,1,1.6667,'ع000',6),(131413,'عَلَيْكَ يا وارِثَ','عَلَيْكَ يا وارِثَ',0,1,1.6,'ع000',6),(131414,'عَلَيْكَ يَابْنَ','عَلَيْكَ يَابْنَ',0,1,1.5333,'ع000',6),(131415,'عَلَيْكَ يَابْنَ فاطِمَةَ','عَلَيْكَ يَابْنَ فاطِمَةَ',0,1,1.8333,'ع000',6),(131416,'عَلَيْكِ','عَلَيْكِ',0,0,0.5333,'ع000',6),(131417,'عَلَيْكِ يا','عَلَيْكِ يا',0,1,1.3667,'ع000',6),(131418,'عَلَيْكِ يا فاطِمَةُ','عَلَيْكِ يا فاطِمَةُ',0,1,1.6667,'ع000',6),(131419,'عَلَيْهَ','عَلَيْهَ',0,0,0.5333,'ع000',6),(131420,'عَلَيْهَ السَّلامُ','عَلَيْهَ السَّلامُ',0,1,1.6,'ع000',6),(131421,'عَلَيْهَ السَّلامُ وَجَعَلَنا','عَلَيْهَ السَّلامُ وَجَعَلَنا',0,1,1.9667,'ع000',6),(131422,'عَلَيْهِ تَوَكَّلْتُ','عَلَيْهِ تَوَكَّلْتُ',0,1,1.6667,'ع000',6),(131423,'عَلَيْهِ تَوَكَّلْتُ وَهُوَ','عَلَيْهِ تَوَكَّلْتُ وَهُوَ',0,1,1.9,'ع000',6),(131424,'عَلَيْهِمُ السَّلامُ allah','عَلَيْهِمُ السَّلامُ allah',0,1,1.8667,'ع400',6),(131425,'عَلِيٍّ اَميرِ','عَلِيٍّ اَميرِ',0,1,1.4667,'ع000',6),(131426,'عَلِيٍّ اَميرِ الْمُؤْمِنينَ','عَلِيٍّ اَميرِ الْمُؤْمِنينَ',0,1,1.9333,'ع000',6),(131427,'عَلِيِّ الشَّهيدِ','عَلِيِّ الشَّهيدِ',0,1,1.5667,'ع000',6),(131428,'عَلِيِّ الشَّهيدِ السَّلامُ','عَلِيِّ الشَّهيدِ السَّلامُ',0,1,1.9,'ع000',6),(131429,'عَنّي تَحِيَّةً','عَنّي تَحِيَّةً',0,1,1.5,'ع000',6),(131430,'عَنّي في هذِهِ','عَنّي في هذِهِ',0,1,1.4667,'ع000',6),(131431,'عِزَّ الضُّعَفاءِ','عِزَّ الضُّعَفاءِ',0,1,1.5667,'ع000',6),(131432,'عِزَّ الضُّعَفاءِ يا','عِزَّ الضُّعَفاءِ يا',0,1,1.6667,'ع000',6),(131433,'عِمادَ','عِمادَ',0,0,0.4,'ع000',6),(131434,'عِمادَ لَهُ','عِمادَ لَهُ',0,1,1.3667,'ع000',6),(131435,'عِمادَ لَهُ يا','عِمادَ لَهُ يا',0,1,1.4667,'ع000',6),(131436,'عِمادَ مَنْ','عِمادَ مَنْ',0,1,1.3667,'ع000',6),(131437,'عِمادَ مَنْ لا','عِمادَ مَنْ لا',0,1,1.4667,'ع000',6),(131438,'عِنْدِ','عِنْدِ',0,0,0.4,'ع000',6),(131439,'عِنْدِ رَبِّنا','عِنْدِ رَبِّنا',0,1,1.4667,'ع000',6),(131440,'عِنْدِ رَبِّنا وَما','عِنْدِ رَبِّنا وَما',0,1,1.6333,'ع000',6),(131441,'غِياثَ اِبْرهيمَ','غِياثَ اِبْرهيمَ',0,1,1.5333,'غ000',6),(131442,'غِياثَ اِبْرهيمَ مِنَ','غِياثَ اِبْرهيمَ مِنَ',0,1,1.7,'غ000',6),(131443,'غِياثَ لَهُ','غِياثَ لَهُ',0,1,1.3667,'غ000',6),(131444,'غِياثَ لَهُ يا','غِياثَ لَهُ يا',0,1,1.4667,'غ000',6),(131445,'غِياثَ مَنْ','غِياثَ مَنْ',0,1,1.3667,'غ000',6),(131446,'غِياثَ مَنْ لا','غِياثَ مَنْ لا',0,1,1.4667,'غ000',6),(131447,'فاطِمَةُ','فاطِمَةُ',0,0,0.5333,'ف000',6),(131448,'فاطِمَةُ اَحْسَنَ','فاطِمَةُ اَحْسَنَ',0,1,1.5667,'ف000',6),(131449,'فاطِمَةُ اَحْسَنَ اللهُ','فاطِمَةُ اَحْسَنَ اللهُ',0,1,1.7667,'ف000',6),(131450,'في اَخيكَ','في اَخيكَ',0,1,1.3,'ف000',6),(131451,'في اَخيكَ الْحُسَيْنِ','في اَخيكَ الْحُسَيْنِ',0,1,1.7,'ف000',6),(131452,'في جِوارِكَ','في جِوارِكَ',0,1,1.3667,'ف000',6),(131453,'في جِوارِكَ وَوَفَدَتْ','في جِوارِكَ وَوَفَدَتْ',0,1,1.7333,'ف000',6),(131454,'في هذَا الْوَقْتِ','في هذَا الْوَقْتِ',0,1,1.5667,'ف000',6),(131455,'في هذِهِ السّاعَةِ','في هذِهِ السّاعَةِ',0,1,1.6,'ف000',6),(131456,'في وَلَدِكَ','في وَلَدِكَ',0,1,1.3667,'ف000',6),(131457,'في وَلَدِكَ الْحُسَيْنِ','في وَلَدِكَ الْحُسَيْنِ',0,1,1.7667,'ف000',6),(131458,'في وَلَدِكِ','في وَلَدِكِ',0,1,1.3667,'ف000',6),(131459,'في وَلَدِكِ الْحُسَيْنِ','في وَلَدِكِ الْحُسَيْنِ',0,1,1.7667,'ف000',6),(131460,'فيهَا','فيهَا',0,0,0.3333,'ف000',6),(131461,'فيهَا الْعِصْمَةَ','فيهَا الْعِصْمَةَ',0,1,1.5667,'ف000',6),(131462,'فيهَا الْعِصْمَةَ مِنَ','فيهَا الْعِصْمَةَ مِنَ',0,1,1.7333,'ف000',6),(131463,'فَاَسْئَلُكَ','فَاَسْئَلُكَ',0,0,0.8,'ف000',6),(131464,'فَاَسْئَلُكَ فيهَا','فَاَسْئَلُكَ فيهَا',0,1,1.6,'ف000',6),(131465,'فَاَسْئَلُكَ فيهَا الْعِصْمَةَ','فَاَسْئَلُكَ فيهَا الْعِصْمَةَ',0,1,2,'ف000',6),(131466,'فَاِنّا للهِ','فَاِنّا للهِ',0,1,1.4,'ف000',6),(131467,'فَاِنّا للهِ وَاِنّا','فَاِنّا للهِ وَاِنّا',0,1,1.6667,'ف000',6),(131468,'فَكاكَ','فَكاكَ',0,0,0.4,'ف000',6),(131469,'فَكاكَ رَقَبَتي','فَكاكَ رَقَبَتي',0,1,1.5,'ف000',6),(131470,'فَكاكَ رَقَبَتي مِنَ','فَكاكَ رَقَبَتي مِنَ',0,1,1.6667,'ف000',6),(131471,'فَلَقَدْ','فَلَقَدْ',0,0,0.5333,'ف000',6),(131472,'فَلَقَدْ عَظُمَتِ','فَلَقَدْ عَظُمَتِ',0,1,1.5667,'ف000',6),(131473,'فَلَقَدْ عَظُمَتِ بِكَ','فَلَقَدْ عَظُمَتِ بِكَ',0,1,1.7333,'ف000',6),(131474,'فِي الْمُؤْمِنينَ','فِي الْمُؤْمِنينَ',0,1,1.5667,'ف000',6),(131475,'فِي الْمُؤْمِنينَ وَالْمُسْلِمينَ','فِي الْمُؤْمِنينَ وَالْمُسْلِمينَ',0,1,2,'ف000',6),(131476,'فِي وَلَدِكَ','فِي وَلَدِكَ',0,1,1.4,'ف000',6),(131477,'فِي وَلَدِكَ الْحُسَيْنِ','فِي وَلَدِكَ الْحُسَيْنِ',0,1,1.8,'ف000',6),(131478,'قابِلَ تَوْبَةِ','قابِلَ تَوْبَةِ',0,1,1.5,'ق000',6),(131479,'قابِلَ تَوْبَةِ آدَمَ','قابِلَ تَوْبَةِ آدَمَ',0,1,1.7,'ق000',6),(131480,'قَريبُ مُجيبُ','قَريبُ مُجيبُ',0,1,1.4333,'ق000',6),(131481,'قَريبُ مُجيبُ allah\'ım','قَريبُ مُجيبُ allah',0,1,1.7333,'ق450',6),(131482,'قُوَّةَ اِلاّ','قُوَّةَ اِلاّ',0,1,1.4333,'ق000',6),(131483,'قُوَّةَ اِلاّ بِاللهِ','قُوَّةَ اِلاّ بِاللهِ',0,1,1.7,'ق000',6),(131484,'قِرىً وَقِرايَ','قِرىً وَقِرايَ',0,1,1.4667,'ق000',6),(131485,'قِرىً وَقِرايَ في','قِرىً وَقِرايَ في',0,1,1.5667,'ق000',6),(131486,'كلٌّ','كلٌّ',0,0,0.2667,'ك000',6),(131487,'كلٌّ مِنْ','كلٌّ مِنْ',0,1,1.3,'ك000',6),(131488,'كلٌّ مِنْ عِنْدِ','كلٌّ مِنْ عِنْدِ',0,1,1.5333,'ك000',6),(131489,'كَثيرَةً وَسَلاماً','كَثيرَةً وَسَلاماً',0,1,1.6,'ك000',6),(131490,'كَثيرَةً وَسَلاماً اَلسَّلامُ','كَثيرَةً وَسَلاماً اَلسَّلامُ',0,1,1.9667,'ك000',6),(131491,'كَثيرَةً وَسَلاماً سَلامُ','كَثيرَةً وَسَلاماً سَلامُ',0,1,1.8333,'ك000',6),(131492,'كَريمُ يا ذَا','كَريمُ يا ذَا',0,1,1.4333,'ك000',6),(131493,'كَليمِ','كَليمِ',0,0,0.4,'ك000',6),(131494,'كَليمِ اللهِ','كَليمِ اللهِ',0,1,1.4,'ك000',6),(131495,'كَليمِ اللهِ اَلسَّلامُ','كَليمِ اللهِ اَلسَّلامُ',0,1,1.7667,'ك000',6),(131496,'كَنْزَ','كَنْزَ',0,0,0.4,'ك000',6),(131497,'كَنْزَ لَهُ','كَنْزَ لَهُ',0,1,1.3667,'ك000',6),(131498,'كَنْزَ لَهُ يا','كَنْزَ لَهُ يا',0,1,1.4667,'ك000',6),(131499,'كَنْزَ مَنْ','كَنْزَ مَنْ',0,1,1.3667,'ك000',6),(131500,'كَنْزَ مَنْ لا','كَنْزَ مَنْ لا',0,1,1.4667,'ك000',6),(131501,'كُلِّ مُسْتَشْهَدٍ','كُلِّ مُسْتَشْهَدٍ',0,1,1.6,'ك000',6),(131502,'كُلِّ مُسْتَشْهَدٍ مَعَهُمْ','كُلِّ مُسْتَشْهَدٍ مَعَهُمْ',0,1,1.9,'ك000',6),(131503,'كُلِّ وَقْت','كُلِّ وَقْت',0,1,1.3667,'ك000',6),(131504,'كُلِّ وَقْت تَحِيَّةً','كُلِّ وَقْت تَحِيَّةً',0,1,1.7,'ك000',6),(131505,'لا اِلـٰهَ اِلاّ','لا اِلـٰهَ اِلاّ',0,1,1.5333,'ل000',6),(131506,'لا تُزِغْ','لا تُزِغْ',0,1,1.3,'ل000',6),(131507,'لا تُزِغْ قُلُوبَنا','لا تُزِغْ قُلُوبَنا',0,1,1.6333,'ل000',6),(131508,'لا حِرْزَ','لا حِرْزَ',0,1,1.3,'ل000',6),(131509,'لا حِرْزَ لَهُ','لا حِرْزَ لَهُ',0,1,1.4667,'ل000',6),(131510,'لا ذَخيرَةَ','لا ذَخيرَةَ',0,1,1.3667,'ل000',6),(131511,'لا ذَخيرَةَ لَهُ','لا ذَخيرَةَ لَهُ',0,1,1.5333,'ل000',6),(131512,'لا سَنَدَ','لا سَنَدَ',0,1,1.3,'ل000',6),(131513,'لا سَنَدَ لَهُ','لا سَنَدَ لَهُ',0,1,1.4667,'ل000',6),(131514,'لا عِمادَ','لا عِمادَ',0,1,1.3,'ل000',6),(131515,'لا عِمادَ لَهُ','لا عِمادَ لَهُ',0,1,1.4667,'ل000',6),(131516,'لا غِياثَ','لا غِياثَ',0,1,1.3,'ل000',6),(131517,'لا غِياثَ لَهُ','لا غِياثَ لَهُ',0,1,1.4667,'ل000',6),(131518,'لا كَنْزَ','لا كَنْزَ',0,1,1.3,'ل000',6),(131519,'لا كَنْزَ لَهُ','لا كَنْزَ لَهُ',0,1,1.4667,'ل000',6),(131520,'لا يَعْمَلُونَ','لا يَعْمَلُونَ',0,1,1.4667,'ل000',6),(131521,'لا يَعْمَلُونَ وَلا','لا يَعْمَلُونَ وَلا',0,1,1.6333,'ل000',6),(131522,'للهِ وَاِنّا','للهِ وَاِنّا',0,1,1.4,'ل000',6),(131523,'للهِ وَاِنّا اِلَيْهِ','للهِ وَاِنّا اِلَيْهِ',0,1,1.7,'ل000',6),(131524,'للهِ وَلا','للهِ وَلا',0,1,1.3,'ل000',6),(131525,'للهِ وَلا اِلـٰهَ','للهِ وَلا اِلـٰهَ',0,1,1.5667,'ل000',6),(131526,'لَقِّهِمْ','لَقِّهِمْ',0,0,0.6,'ل000',6),(131527,'لَقِّهِمْ رَحْمَةً','لَقِّهِمْ رَحْمَةً',0,1,1.6,'ل000',6),(131528,'لَقِّهِمْ رَحْمَةً وَرِضْواناً','لَقِّهِمْ رَحْمَةً وَرِضْواناً',0,1,2,'ل000',6),(131529,'لَكَ allah\'ım','لَكَ allah',0,1,1.4333,'ل450',6),(131530,'لَكَ allah\'ım sen','لَكَ allah sen',0,1,1.5667,'ل4525',6),(131531,'لَكَ الْعَزاءَ','لَكَ الْعَزاءَ',0,1,1.4667,'ل000',6),(131532,'لَكَ الْعَزاءَ في','لَكَ الْعَزاءَ في',0,1,1.5667,'ل000',6),(131533,'لَكَ الْعَزاءَ فِي','لَكَ الْعَزاءَ فِي',0,1,1.6,'ل000',6),(131534,'لَكَ سَوادُ','لَكَ سَوادُ',0,1,1.3667,'ل000',6),(131535,'لَكَ سَوادُ اللَّيْلِ','لَكَ سَوادُ اللَّيْلِ',0,1,1.7,'ل000',6),(131536,'لَكِ','لَكِ',0,0,0.2667,'ل000',6),(131537,'لَكِ الْعَزاءَ','لَكِ الْعَزاءَ',0,1,1.4667,'ل000',6),(131538,'لَكِ الْعَزاءَ في','لَكِ الْعَزاءَ في',0,1,1.5667,'ل000',6),(131539,'لَنا ما','لَنا ما',0,1,1.2333,'ل000',6),(131540,'لَنا ما لا','لَنا ما لا',0,1,1.3333,'ل000',6),(131541,'لَهُ يا','لَهُ يا',0,1,1.2333,'ل000',6),(131542,'لَهُ يا حَسَنَ','لَهُ يا حَسَنَ',0,1,1.4667,'ل000',6),(131543,'لَهُ يا حِرْزَ','لَهُ يا حِرْزَ',0,1,1.4667,'ل000',6),(131544,'لَهُ يا ذَخيرَةَ','لَهُ يا ذَخيرَةَ',0,1,1.5333,'ل000',6),(131545,'لَهُ يا سَنَدَ','لَهُ يا سَنَدَ',0,1,1.4667,'ل000',6),(131546,'لَهُ يا غِياثَ','لَهُ يا غِياثَ',0,1,1.4667,'ل000',6),(131547,'لَهُ يا كَنْزَ','لَهُ يا كَنْزَ',0,1,1.4667,'ل000',6),(131548,'ما لا يَعْمَلُونَ','ما لا يَعْمَلُونَ',0,1,1.5667,'م000',6),(131549,'مَا اتَّصَلَ','مَا اتَّصَلَ',0,1,1.4,'م000',6),(131550,'مَا اتَّصَلَ اللَّيْلُ','مَا اتَّصَلَ اللَّيْلُ',0,1,1.7333,'م000',6),(131551,'مَعَ زُوّارِكَ','مَعَ زُوّارِكَ',0,1,1.4667,'م000',6),(131552,'مَعَ زُوّارِكَ اَلسَّلامُ','مَعَ زُوّارِكَ اَلسَّلامُ',0,1,1.8333,'م000',6),(131553,'مَعَ وَلِيِّهِ','مَعَ وَلِيِّهِ',0,1,1.4667,'م000',6),(131554,'مَعَ وَلِيِّهِ الاِمامِ','مَعَ وَلِيِّهِ الاِمامِ',0,1,1.7667,'م000',6),(131555,'مَعَكَ','مَعَكَ',0,0,0.4,'م000',6),(131556,'مَعَكَ سَلاماً','مَعَكَ سَلاماً',0,1,1.4667,'م000',6),(131557,'مَعَكَ سَلاماً مُتَّصِلاً','مَعَكَ سَلاماً مُتَّصِلاً',0,1,1.8333,'م000',6),(131558,'مَعَهُمْ مِنَ','مَعَهُمْ مِنَ',0,1,1.4333,'م000',6),(131559,'مَعَهُمْ مِنَ الْمُؤْمِنينَ','مَعَهُمْ مِنَ الْمُؤْمِنينَ',0,1,1.9,'م000',6),(131560,'مَنْ لا حِرْزَ','مَنْ لا حِرْزَ',0,1,1.4667,'م000',6),(131561,'مَنْ لا ذَخيرَةَ','مَنْ لا ذَخيرَةَ',0,1,1.5333,'م000',6),(131562,'مَنْ لا سَنَدَ','مَنْ لا سَنَدَ',0,1,1.4667,'م000',6),(131563,'مَنْ لا عِمادَ','مَنْ لا عِمادَ',0,1,1.4667,'م000',6),(131564,'مَنْ لا غِياثَ','مَنْ لا غِياثَ',0,1,1.4667,'م000',6),(131565,'مَنْ لا كَنْزَ','مَنْ لا كَنْزَ',0,1,1.4667,'م000',6),(131566,'مَوْلايَ وَعَلَيْهِمْ','مَوْلايَ وَعَلَيْهِمْ',0,1,1.7,'م000',6),(131567,'مَوْلايَ وَعَلَيْهِمْ وَعَلى','مَوْلايَ وَعَلَيْهِمْ وَعَلى',0,1,1.9333,'م000',6),(131568,'مَوْلايَ يا','مَوْلايَ يا',0,1,1.3667,'م000',6),(131569,'مَوْلايَ يا اَبا','مَوْلايَ يا اَبا',0,1,1.5333,'م000',6),(131570,'مُتَّصِلاً مَا','مُتَّصِلاً مَا',0,1,1.4667,'م000',6),(131571,'مُتَّصِلاً مَا اتَّصَلَ','مُتَّصِلاً مَا اتَّصَلَ',0,1,1.7667,'م000',6),(131572,'مُجيبُ allah\'ım','مُجيبُ allah',0,1,1.5,'م450',6),(131573,'مُجيبُ allah\'ım muhammed','مُجيبُ allah muhammed',0,1,1.8,'م453',6),(131574,'مُجْمِلُ يا مُفْضِلُ','مُجْمِلُ يا مُفْضِلُ',0,1,1.6667,'م000',6),(131575,'مُحَمَّدٍ الْحَسَنَ','مُحَمَّدٍ الْحَسَنَ',0,1,1.6333,'م000',6),(131576,'مُحَمَّدٍ الْحَسَنَ اَحْسَنَ','مُحَمَّدٍ الْحَسَنَ اَحْسَنَ',0,1,1.9333,'م000',6),(131577,'مُحَمَّدٍ حَبيبِ','مُحَمَّدٍ حَبيبِ',0,1,1.5333,'م000',6),(131578,'مُحَمَّدٍ حَبيبِ اللهِ','مُحَمَّدٍ حَبيبِ اللهِ',0,1,1.7333,'م000',6),(131579,'مُحَمَّدٍ وَبَلِّغْهُمْ','مُحَمَّدٍ وَبَلِّغْهُمْ',0,1,1.7667,'م000',6),(131580,'مُحَمَّدٍ وَبَلِّغْهُمْ عَنّي','مُحَمَّدٍ وَبَلِّغْهُمْ عَنّي',0,1,1.9667,'م000',6),(131581,'مُحْسِنُ اَنْتَ','مُحْسِنُ اَنْتَ',0,1,1.5,'م000',6),(131582,'مُحْسِنُ اَنْتَ الَّذي','مُحْسِنُ اَنْتَ الَّذي',0,1,1.7333,'م000',6),(131583,'مُسْتَشْهَدٍ','مُسْتَشْهَدٍ',0,0,0.8,'م000',6),(131584,'مُسْتَشْهَدٍ مَعَهُمْ','مُسْتَشْهَدٍ مَعَهُمْ',0,1,1.7,'م000',6),(131585,'مُسْتَشْهَدٍ مَعَهُمْ مِنَ','مُسْتَشْهَدٍ مَعَهُمْ مِنَ',0,1,1.8667,'م000',6),(131586,'مُسْكِنَ','مُسْكِنَ',0,0,0.5333,'م000',6),(131587,'مُسْكِنَ سَفينَةِ','مُسْكِنَ سَفينَةِ',0,1,1.5667,'م000',6),(131588,'مُسْكِنَ سَفينَةِ نُوحٍ','مُسْكِنَ سَفينَةِ نُوحٍ',0,1,1.7667,'م000',6),(131589,'مُفْضِلُ يا مُحْسِنُ','مُفْضِلُ يا مُحْسِنُ',0,1,1.6667,'م000',6),(131590,'مُنْجِيَ','مُنْجِيَ',0,0,0.5333,'م000',6),(131591,'مُنْجِيَ الْهَلْكى','مُنْجِيَ الْهَلْكى',0,1,1.6,'م000',6),(131592,'مُنْجِيَ الْهَلْكى يا','مُنْجِيَ الْهَلْكى يا',0,1,1.7,'م000',6),(131593,'مُنْعِمُ يا مُجْمِلُ','مُنْعِمُ يا مُجْمِلُ',0,1,1.6667,'م000',6),(131594,'مُنْقِذَ','مُنْقِذَ',0,0,0.5333,'م000',6),(131595,'مُنْقِذَ الْغَرْقى','مُنْقِذَ الْغَرْقى',0,1,1.6,'م000',6),(131596,'مُنْقِذَ الْغَرْقى يا','مُنْقِذَ الْغَرْقى يا',0,1,1.7,'م000',6),(131597,'مُوسى كَليمِ','مُوسى كَليمِ',0,1,1.4,'م000',6),(131598,'مُوسى كَليمِ اللهِ','مُوسى كَليمِ اللهِ',0,1,1.6,'م000',6),(131599,'مِلأَ الْمِيزانِ','مِلأَ الْمِيزانِ',0,1,1.5333,'م000',6),(131600,'مِلأَ الْمِيزانِ وَمُنْتَهَى','مِلأَ الْمِيزانِ وَمُنْتَهَى',0,1,1.9333,'م000',6),(131601,'مِمّا يَظُنُّونَ','مِمّا يَظُنُّونَ',0,1,1.5333,'م000',6),(131602,'مِمّا يَظُنُّونَ وَاغْفِرْ','مِمّا يَظُنُّونَ وَاغْفِرْ',0,1,1.8667,'م000',6),(131603,'مِنَ الشَّيْطانِ وَالْقُوَّةَ','مِنَ الشَّيْطانِ وَالْقُوَّةَ',0,1,1.9667,'م000',6),(131604,'مِنَ الطّالِبينَ','مِنَ الطّالِبينَ',0,1,1.5333,'م000',6),(131605,'مِنَ الطّالِبينَ بِثارِهِ','مِنَ الطّالِبينَ بِثارِهِ',0,1,1.8333,'م000',6),(131606,'مِنَ النّارِ اِنَّهُ','مِنَ النّارِ اِنَّهُ',0,1,1.6667,'م000',6),(131607,'مِنَ النّارِ يَوْمَ','مِنَ النّارِ يَوْمَ',0,1,1.6333,'م000',6),(131608,'مِنَ الْمُؤْمِنينَ allah\'ım','مِنَ الْمُؤْمِنينَ allah',0,1,1.9,'م450',6),(131609,'مِنِّي ما','مِنِّي ما',0,1,1.3,'م000',6),(131610,'مِنِّي ما بَقيتُ','مِنِّي ما بَقيتُ',0,1,1.5333,'م000',6),(131611,'مِنْ آلِ','مِنْ آلِ',0,1,1.2667,'م000',6),(131612,'مِنْ آلِ مُحَمَّدٍ','مِنْ آلِ مُحَمَّدٍ',0,1,1.6,'م000',6),(131613,'مِنْ عِنْدِ','مِنْ عِنْدِ',0,1,1.3667,'م000',6),(131614,'مِنْ عِنْدِ رَبِّنا','مِنْ عِنْدِ رَبِّنا',0,1,1.6333,'م000',6),(131615,'مِنْ وُلْدِ','مِنْ وُلْدِ',0,1,1.3667,'م000',6),(131616,'مِنْ وُلْدِ الْحَسَنِ','مِنْ وُلْدِ الْحَسَنِ',0,1,1.7,'م000',6),(131617,'مِنْ وُلْدِ الْحُسَيْنِ','مِنْ وُلْدِ الْحُسَيْنِ',0,1,1.7667,'م000',6),(131618,'مِنْ وُلْدِ اَمِيرِ','مِنْ وُلْدِ اَمِيرِ',0,1,1.6333,'م000',6),(131619,'مِنْ وُلْدِ جَعْفَرٍ','مِنْ وُلْدِ جَعْفَرٍ',0,1,1.6667,'م000',6),(131620,'نَبِيِّ','نَبِيِّ',0,0,0.4667,'ن000',6),(131621,'نَبِيِّ اللهِ','نَبِيِّ اللهِ',0,1,1.4333,'ن000',6),(131622,'نَبِيِّ اللهِ اَلسَّلامُ','نَبِيِّ اللهِ اَلسَّلامُ',0,1,1.8,'ن000',6),(131623,'نُوحٍ عَلَى','نُوحٍ عَلَى',0,1,1.3667,'ن000',6),(131624,'نُوحٍ عَلَى الْجُودِيِّ','نُوحٍ عَلَى الْجُودِيِّ',0,1,1.7667,'ن000',6),(131625,'نُوحٍ نَبِيِّ','نُوحٍ نَبِيِّ',0,1,1.4333,'ن000',6),(131626,'نُوحٍ نَبِيِّ اللهِ','نُوحٍ نَبِيِّ اللهِ',0,1,1.6333,'ن000',6),(131627,'هذَا الْوَقْتِ','هذَا الْوَقْتِ',0,1,1.4667,'ه000',6),(131628,'هذَا الْوَقْتِ اَنْ','هذَا الْوَقْتِ اَنْ',0,1,1.6333,'ه000',6),(131629,'هذَا الْوَقْتِ وَفي','هذَا الْوَقْتِ وَفي',0,1,1.6333,'ه000',6),(131630,'هذَا الْيَوْمِ وَفي','هذَا الْيَوْمِ وَفي',0,1,1.6333,'ه000',6),(131631,'هذِهِ السّاعَةِ وَفي','هذِهِ السّاعَةِ وَفي',0,1,1.6667,'ه000',6),(131632,'هذِهِ النَّفْسِ','هذِهِ النَّفْسِ',0,1,1.5,'ه000',6),(131633,'هذِهِ النَّفْسِ الأَمّارَةِ','هذِهِ النَّفْسِ الأَمّارَةِ',0,1,1.9,'ه000',6),(131634,'هُوَ عَلَيْهِ','هُوَ عَلَيْهِ',0,1,1.4333,'ه000',6),(131635,'هُوَ عَلَيْهِ تَوَكَّلْتُ','هُوَ عَلَيْهِ تَوَكَّلْتُ',0,1,1.8333,'ه000',6),(131636,'وارِثَ','وارِثَ',0,0,0.4,'و000',6),(131637,'وارِثَ آدَمَ','وارِثَ آدَمَ',0,1,1.4,'و000',6),(131638,'وارِثَ آدَمَ صِفْوَةِ','وارِثَ آدَمَ صِفْوَةِ',0,1,1.7,'و000',6),(131639,'وارِثَ الْحَسَنِ','وارِثَ الْحَسَنِ',0,1,1.5333,'و000',6),(131640,'وارِثَ الْحَسَنِ الشَّهيدِ','وارِثَ الْحَسَنِ الشَّهيدِ',0,1,1.8667,'و000',6),(131641,'وارِثَ اِبْراهيمَ','وارِثَ اِبْراهيمَ',0,1,1.5667,'و000',6),(131642,'وارِثَ اِبْراهيمَ خَليلِ','وارِثَ اِبْراهيمَ خَليلِ',0,1,1.8,'و000',6),(131643,'وارِثَ عيسى','وارِثَ عيسى',0,1,1.3667,'و000',6),(131644,'وارِثَ عَلِيٍّ','وارِثَ عَلِيٍّ',0,1,1.4667,'و000',6),(131645,'وارِثَ عَلِيٍّ اَميرِ','وارِثَ عَلِيٍّ اَميرِ',0,1,1.7,'و000',6),(131646,'وارِثَ مُحَمَّدٍ','وارِثَ مُحَمَّدٍ',0,1,1.5333,'و000',6),(131647,'وارِثَ مُحَمَّدٍ حَبيبِ','وارِثَ مُحَمَّدٍ حَبيبِ',0,1,1.7667,'و000',6),(131648,'وارِثَ مُوسى','وارِثَ مُوسى',0,1,1.4,'و000',6),(131649,'وارِثَ مُوسى كَليمِ','وارِثَ مُوسى كَليمِ',0,1,1.6333,'و000',6),(131650,'وارِثَ نُوحٍ','وارِثَ نُوحٍ',0,1,1.4,'و000',6),(131651,'وارِثَ نُوحٍ نَبِيِّ','وارِثَ نُوحٍ نَبِيِّ',0,1,1.6667,'و000',6),(131652,'وَآلِ مُحَمَّدٍ وَبَلِّغْهُمْ','وَآلِ مُحَمَّدٍ وَبَلِّغْهُمْ',0,1,1.9667,'و000',6),(131653,'وَابْنَ ثارِهِ اَلسَّلامُ','وَابْنَ ثارِهِ اَلسَّلامُ',0,1,1.8333,'و000',6),(131654,'وَابْنَ خِيَرَتِهِ','وَابْنَ خِيَرَتِهِ',0,1,1.6,'و000',6),(131655,'وَابْنَ خِيَرَتِهِ اَلسَّلامُ','وَابْنَ خِيَرَتِهِ اَلسَّلامُ',0,1,1.9667,'و000',6),(131656,'وَابْنَ سَيِّدِ الْوَصِيِّينَ','وَابْنَ سَيِّدِ الْوَصِيِّينَ',0,1,1.9667,'و000',6),(131657,'وَاغْفِرْ لَنا ما','وَاغْفِرْ لَنا ما',0,1,1.5667,'و000',6),(131658,'وَالاِشْتِغالَ','وَالاِشْتِغالَ',0,0,0.9333,'و000',6),(131659,'وَالاِشْتِغالَ بِما','وَالاِشْتِغالَ بِما',0,1,1.6333,'و000',6),(131660,'وَالاِشْتِغالَ بِما يُقَرِّبُني','وَالاِشْتِغالَ بِما يُقَرِّبُني',0,1,2,'و000',6),(131661,'وَالاِكْرامِ يا عِمادَ','وَالاِكْرامِ يا عِمادَ',0,1,1.7333,'و000',6),(131662,'وَاللهُ اَكْبَرُ','وَاللهُ اَكْبَرُ',0,1,1.5333,'و000',6),(131663,'وَاللهُ اَكْبَرُ وَلا','وَاللهُ اَكْبَرُ وَلا',0,1,1.7,'و000',6),(131664,'وَالنَّهارُ السَّلامُ','وَالنَّهارُ السَّلامُ',0,1,1.7,'و000',6),(131665,'وَالنَّهارُ السَّلامُ عَلَى','وَالنَّهارُ السَّلامُ عَلَى',0,1,1.9,'و000',6),(131666,'وَالنَّهارُ فَلَقَدْ','وَالنَّهارُ فَلَقَدْ',0,1,1.6667,'و000',6),(131667,'وَالنَّهارُ فَلَقَدْ عَظُمَتِ','وَالنَّهارُ فَلَقَدْ عَظُمَتِ',0,1,1.9667,'و000',6),(131668,'وَالْحَمْدُ للهِ وَلا','وَالْحَمْدُ للهِ وَلا',0,1,1.7,'و000',6),(131669,'وَالْقُوَّةَ عَلى','وَالْقُوَّةَ عَلى',0,1,1.5667,'و000',6),(131670,'وَالْقُوَّةَ عَلى هذِهِ','وَالْقُوَّةَ عَلى هذِهِ',0,1,1.7667,'و000',6),(131671,'وَالْمُسْلِمينَ','وَالْمُسْلِمينَ',0,0,1,'و000',6),(131672,'وَالْمُسْلِمينَ وَفي','وَالْمُسْلِمينَ وَفي',0,1,1.6667,'و000',6),(131673,'وَالْمُسْلِمينَ وَفي اَهْلِ','وَالْمُسْلِمينَ وَفي اَهْلِ',0,1,1.9,'و000',6),(131674,'وَاَقامَتْ','وَاَقامَتْ',0,0,0.6667,'و000',6),(131675,'وَاَقامَتْ في','وَاَقامَتْ في',0,1,1.4333,'و000',6),(131676,'وَاَقامَتْ في جِوارِكَ','وَاَقامَتْ في جِوارِكَ',0,1,1.7333,'و000',6),(131677,'وَاِنّا','وَاِنّا',0,0,0.4667,'و000',6),(131678,'وَاِنّا اِلَيْهِ','وَاِنّا اِلَيْهِ',0,1,1.5333,'و000',6),(131679,'وَاِنّا اِلَيْهِ راجِعُونَ','وَاِنّا اِلَيْهِ راجِعُونَ',0,1,1.8667,'و000',6),(131680,'وَاِيّاكُمْ','وَاِيّاكُمْ',0,0,0.7333,'و000',6),(131681,'وَاِيّاكُمْ مِنَ','وَاِيّاكُمْ مِنَ',0,1,1.5333,'و000',6),(131682,'وَاِيّاكُمْ مِنَ الطّالِبينَ','وَاِيّاكُمْ مِنَ الطّالِبينَ',0,1,1.9333,'و000',6),(131683,'وَبَرَكاتُهُ وَتَحِيّاتُهُ','وَبَرَكاتُهُ وَتَحِيّاتُهُ',0,1,1.8667,'و000',6),(131684,'وَبَرَكاتُهُ وَتَحِيّاتُهُ عَلَيْكَ','وَبَرَكاتُهُ وَتَحِيّاتُهُ عَلَيْكَ',0,1,2,'و000',6),(131685,'وَبَرَكاتُهُ يَا','وَبَرَكاتُهُ يَا',0,1,1.5333,'و000',6),(131686,'وَبَرَكاتُهُ يَا بْنَ','وَبَرَكاتُهُ يَا بْنَ',0,1,1.7,'و000',6),(131687,'وَبَلِّغْهُمْ','وَبَلِّغْهُمْ',0,0,0.8667,'و000',6),(131688,'وَبَلِّغْهُمْ عَنّي','وَبَلِّغْهُمْ عَنّي',0,1,1.6333,'و000',6),(131689,'وَبَلِّغْهُمْ عَنّي تَحِيَّةً','وَبَلِّغْهُمْ عَنّي تَحِيَّةً',0,1,1.9667,'و000',6),(131690,'وَتَحِيّاتُهُ','وَتَحِيّاتُهُ',0,0,0.8667,'و000',6),(131691,'وَتَحِيّاتُهُ عَلَيْكَ','وَتَحِيّاتُهُ عَلَيْكَ',0,1,1.7333,'و000',6),(131692,'وَتَحِيّاتُهُ عَلَيْكَ وَعَلى','وَتَحِيّاتُهُ عَلَيْكَ وَعَلى',0,1,1.9667,'و000',6),(131693,'وَتَعالى اَنْ','وَتَعالى اَنْ',0,1,1.4333,'و000',6),(131694,'وَتَعالى اَنْ يَرْزُقَني','وَتَعالى اَنْ يَرْزُقَني',0,1,1.8,'و000',6),(131695,'وَجارٍ','وَجارٍ',0,0,0.4,'و000',6),(131696,'وَجارٍ قِرىً','وَجارٍ قِرىً',0,1,1.4,'و000',6),(131697,'وَجارٍ قِرىً وَقِرايَ','وَجارٍ قِرىً وَقِرايَ',0,1,1.7,'و000',6),(131698,'وَجارُ','وَجارُ',0,0,0.4,'و000',6),(131699,'وَجارُ اللهِ','وَجارُ اللهِ',0,1,1.4,'و000',6),(131700,'وَجارُ اللهِ وَجارُكَ','وَجارُ اللهِ وَجارُكَ',0,1,1.7,'و000',6),(131701,'وَجارُكَ','وَجارُكَ',0,0,0.5333,'و000',6),(131702,'وَجارُكَ وَلِكُلِّ','وَجارُكَ وَلِكُلِّ',0,1,1.6,'و000',6),(131703,'وَجارُكَ وَلِكُلِّ ضَيْفٍ','وَجارُكَ وَلِكُلِّ ضَيْفٍ',0,1,1.8333,'و000',6),(131704,'وَجَعَلَنا','وَجَعَلَنا',0,0,0.6667,'و000',6),(131705,'وَجَعَلَنا وَاِيّاكُمْ','وَجَعَلَنا وَاِيّاكُمْ',0,1,1.7333,'و000',6),(131706,'وَجَعَلَنا وَاِيّاكُمْ مِنَ','وَجَعَلَنا وَاِيّاكُمْ مِنَ',0,1,1.9,'و000',6),(131707,'وَجَلَّ الْمُصابُ','وَجَلَّ الْمُصابُ',0,1,1.5667,'و000',6),(131708,'وَجَلَّ الْمُصابُ فِي','وَجَلَّ الْمُصابُ فِي',0,1,1.7,'و000',6),(131709,'وَحَفيفُ','وَحَفيفُ',0,0,0.5333,'و000',6),(131710,'وَحَفيفُ الشَّجَرِ','وَحَفيفُ الشَّجَرِ',0,1,1.6,'و000',6),(131711,'وَحَفيفُ الشَّجَرِ يا','وَحَفيفُ الشَّجَرِ يا',0,1,1.7,'و000',6),(131712,'وَدَوِيُّ','وَدَوِيُّ',0,0,0.6,'و000',6),(131713,'وَدَوِيُّ الْماءِ','وَدَوِيُّ الْماءِ',0,1,1.5667,'و000',6),(131714,'وَدَوِيُّ الْماءِ وَحَفيفُ','وَدَوِيُّ الْماءِ وَحَفيفُ',0,1,1.8667,'و000',6),(131715,'وَرَوْحاً','وَرَوْحاً',0,0,0.6,'و000',6),(131716,'وَرَوْحاً وَرَيْحاناً','وَرَوْحاً وَرَيْحاناً',0,1,1.7,'و000',6),(131717,'وَرَوْحاً وَرَيْحاناً اَلسَّلامُ','وَرَوْحاً وَرَيْحاناً اَلسَّلامُ',0,1,2,'و000',6),(131718,'وَرَيْحاناً','وَرَيْحاناً',0,0,0.7333,'و000',6),(131719,'وَرَيْحاناً اَلسَّلامُ','وَرَيْحاناً اَلسَّلامُ',0,1,1.7333,'و000',6),(131720,'وَرَيْحاناً اَلسَّلامُ عَلَيْكَ','وَرَيْحاناً اَلسَّلامُ عَلَيْكَ',0,1,2,'و000',6),(131721,'وَرِضْواناً وَرَوْحاً','وَرِضْواناً وَرَوْحاً',0,1,1.7,'و000',6),(131722,'وَرِضْواناً وَرَوْحاً وَرَيْحاناً','وَرِضْواناً وَرَوْحاً وَرَيْحاناً',0,1,2,'و000',6),(131723,'وَزِنَةَ','وَزِنَةَ',0,0,0.5333,'و000',6),(131724,'وَزِنَةَ الْعَرْشِ','وَزِنَةَ الْعَرْشِ',0,1,1.6,'و000',6),(131725,'وَزِنَةَ الْعَرْشِ birkaç','وَزِنَةَ الْعَرْشِ birkaç',0,1,1.8333,'و162',6),(131726,'وَسَلاماً','وَسَلاماً',0,0,0.6,'و000',6),(131727,'وَسَلاماً اَلسَّلامُ','وَسَلاماً اَلسَّلامُ',0,1,1.6667,'و000',6),(131728,'وَسَلاماً اَلسَّلامُ عَلَيْكَ','وَسَلاماً اَلسَّلامُ عَلَيْكَ',0,1,1.9667,'و000',6),(131729,'وَسَلاماً سَلامُ','وَسَلاماً سَلامُ',0,1,1.5333,'و000',6),(131730,'وَسَلاماً سَلامُ اللهِ','وَسَلاماً سَلامُ اللهِ',0,1,1.7333,'و000',6),(131731,'وَشُعاعُ','وَشُعاعُ',0,0,0.5333,'و000',6),(131732,'وَشُعاعُ الشَّمْسِ','وَشُعاعُ الشَّمْسِ',0,1,1.6,'و000',6),(131733,'وَشُعاعُ الشَّمْسِ وَدَوِيُّ','وَشُعاعُ الشَّمْسِ وَدَوِيُّ',0,1,1.9333,'و000',6),(131734,'وَصَلَواتُ','وَصَلَواتُ',0,0,0.6667,'و000',6),(131735,'وَصَلَواتُ اللهِ','وَصَلَواتُ اللهِ',0,1,1.5333,'و000',6),(131736,'وَصَلَواتُ اللهِ وَبَرَكاتُهُ','وَصَلَواتُ اللهِ وَبَرَكاتُهُ',0,1,1.9667,'و000',6),(131737,'وَضَوْءُ','وَضَوْءُ',0,0,0.5333,'و000',6),(131738,'وَضَوْءُ الْقَمَرِ','وَضَوْءُ الْقَمَرِ',0,1,1.6,'و000',6),(131739,'وَضَوْءُ الْقَمَرِ وَشُعاعُ','وَضَوْءُ الْقَمَرِ وَشُعاعُ',0,1,1.9,'و000',6),(131740,'وَضَيْفُكَ','وَضَيْفُكَ',0,0,0.6667,'و000',6),(131741,'وَضَيْفُكَ وَجارُ','وَضَيْفُكَ وَجارُ',0,1,1.5667,'و000',6),(131742,'وَضَيْفُكَ وَجارُ اللهِ','وَضَيْفُكَ وَجارُ اللهِ',0,1,1.7667,'و000',6),(131743,'وَعَقِيلٍ','وَعَقِيلٍ',0,0,0.6,'و000',6),(131744,'وَعَقِيلٍ اَلسَّلامُ','وَعَقِيلٍ اَلسَّلامُ',0,1,1.6667,'و000',6),(131745,'وَعَقِيلٍ اَلسَّلامُ عَلى','وَعَقِيلٍ اَلسَّلامُ عَلى',0,1,1.8333,'و000',6),(131746,'وَعَلى آبائِكَ','وَعَلى آبائِكَ',0,1,1.4667,'و000',6),(131747,'وَعَلى آبائِكَ الطّاهِرينَ','وَعَلى آبائِكَ الطّاهِرينَ',0,1,1.8667,'و000',6),(131748,'وَعَلى اَرْواح','وَعَلى اَرْواح',0,1,1.4667,'و000',6),(131749,'وَعَلى اَرْواح حَلَّتْ','وَعَلى اَرْواح حَلَّتْ',0,1,1.7333,'و000',6),(131750,'وَعَلى اَرْواحِهِمْ','وَعَلى اَرْواحِهِمْ',0,1,1.6333,'و000',6),(131751,'وَعَلى اَرْواحِهِمْ وَعَلى','وَعَلى اَرْواحِهِمْ وَعَلى',0,1,1.8667,'و000',6),(131752,'وَعَلى تُرْبَتِكَ','وَعَلى تُرْبَتِكَ',0,1,1.5667,'و000',6),(131753,'وَعَلى تُرْبَتِكَ وَعَلى','وَعَلى تُرْبَتِكَ وَعَلى',0,1,1.8,'و000',6),(131754,'وَعَلى تُرْبَتِهِمْ','وَعَلى تُرْبَتِهِمْ',0,1,1.6333,'و000',6),(131755,'وَعَلى تُرْبَتِهِمْ selam','وَعَلى تُرْبَتِهِمْ selam',0,1,1.8333,'و245',6),(131756,'وَعَلى ذَراريهِمُ','وَعَلى ذَراريهِمُ',0,1,1.5667,'و000',6),(131757,'وَعَلى ذَراريهِمُ الْهُداةِ','وَعَلى ذَراريهِمُ الْهُداةِ',0,1,1.9,'و000',6),(131758,'وَعَلى رُوحِكَ','وَعَلى رُوحِكَ',0,1,1.4667,'و000',6),(131759,'وَعَلى رُوحِكَ وَعَلى','وَعَلى رُوحِكَ وَعَلى',0,1,1.7,'و000',6),(131760,'وَعَلَى الْمُسْتَشْهَدينَ','وَعَلَى الْمُسْتَشْهَدينَ',0,1,1.8333,'و000',6),(131761,'وَعَلَى الْمُسْتَشْهَدينَ مَعَكَ','وَعَلَى الْمُسْتَشْهَدينَ مَعَكَ',0,1,2,'و000',6),(131762,'وَعَلَيْهِمْ وَعَلى','وَعَلَيْهِمْ وَعَلى',0,1,1.6333,'و000',6),(131763,'وَعَلَيْهِمْ وَعَلى رُوحِكَ','وَعَلَيْهِمْ وَعَلى رُوحِكَ',0,1,1.9,'و000',6),(131764,'وَفي اَهْلِ','وَفي اَهْلِ',0,1,1.3667,'و000',6),(131765,'وَفي اَهْلِ السَّمواتِ','وَفي اَهْلِ السَّمواتِ',0,1,1.7333,'و000',6),(131766,'وَفي سُكّانِ','وَفي سُكّانِ',0,1,1.4,'و000',6),(131767,'وَفي سُكّانِ الأَرَضينَ','وَفي سُكّانِ الأَرَضينَ',0,1,1.7667,'و000',6),(131768,'وَفي كُلِّ وَقْت','وَفي كُلِّ وَقْت',0,1,1.5333,'و000',6),(131769,'وَفي هذَا','وَفي هذَا',0,1,1.3,'و000',6),(131770,'وَفي هذَا الْوَقْتِ','وَفي هذَا الْوَقْتِ',0,1,1.6333,'و000',6),(131771,'وَفي هذَا الْيَوْمِ','وَفي هذَا الْيَوْمِ',0,1,1.6333,'و000',6),(131772,'وَقِرايَ','وَقِرايَ',0,0,0.5333,'و000',6),(131773,'وَقِرايَ في','وَقِرايَ في',0,1,1.3667,'و000',6),(131774,'وَقِرايَ في هذَا','وَقِرايَ في هذَا',0,1,1.5333,'و000',6),(131775,'وَقْت','وَقْت',0,0,0.3333,'و000',6),(131776,'وَقْت تَحِيَّةً','وَقْت تَحِيَّةً',0,1,1.5,'و000',6),(131777,'وَقْت تَحِيَّةً كَثيرَةً','وَقْت تَحِيَّةً كَثيرَةً',0,1,1.8,'و000',6),(131778,'وَلا اِلـٰهَ اِلاَّ','وَلا اِلـٰهَ اِلاَّ',0,1,1.6333,'و000',6),(131779,'وَلا تُؤاخِذْنا بِما','وَلا تُؤاخِذْنا بِما',0,1,1.6667,'و000',6),(131780,'وَلا قُوَّةَ اِلاّ','وَلا قُوَّةَ اِلاّ',0,1,1.6,'و000',6),(131781,'وَلَدِكَ','وَلَدِكَ',0,0,0.5333,'و000',6),(131782,'وَلَدِكَ الْحُسَيْنِ','وَلَدِكَ الْحُسَيْنِ',0,1,1.6667,'و000',6),(131783,'وَلَدِكَ الْحُسَيْنِ اَلسَّلامُ','وَلَدِكَ الْحُسَيْنِ اَلسَّلامُ',0,1,2,'و000',6),(131784,'وَلَدِكِ','وَلَدِكِ',0,0,0.5333,'و000',6),(131785,'وَلَدِكِ الْحُسَيْنِ','وَلَدِكِ الْحُسَيْنِ',0,1,1.6667,'و000',6),(131786,'وَلَدِكِ الْحُسَيْنِ اَلسَّلامُ','وَلَدِكِ الْحُسَيْنِ اَلسَّلامُ',0,1,2,'و000',6),(131787,'وَلِكُلِّ','وَلِكُلِّ',0,0,0.6,'و000',6),(131788,'وَلِكُلِّ ضَيْفٍ','وَلِكُلِّ ضَيْفٍ',0,1,1.5333,'و000',6),(131789,'وَلِكُلِّ ضَيْفٍ وَجارٍ','وَلِكُلِّ ضَيْفٍ وَجارٍ',0,1,1.7667,'و000',6),(131790,'وَلِيِّ','وَلِيِّ',0,0,0.4667,'و000',6),(131791,'وَلِيِّ اللهِ','وَلِيِّ اللهِ',0,1,1.4333,'و000',6),(131792,'وَلِيِّ اللهِ اَلسَّلامُ','وَلِيِّ اللهِ اَلسَّلامُ',0,1,1.8,'و000',6),(131793,'وَلِيِّهِ','وَلِيِّهِ',0,0,0.6,'و000',6),(131794,'وَلِيِّهِ الاِمامِ','وَلِيِّهِ الاِمامِ',0,1,1.6,'و000',6),(131795,'وَلِيِّهِ الاِمامِ الْمَهْديِّ','وَلِيِّهِ الاِمامِ الْمَهْديِّ',0,1,2,'و000',6),(131796,'وَما يَذَّكَّرُ','وَما يَذَّكَّرُ',0,1,1.5,'و000',6),(131797,'وَما يَذَّكَّرُ اِلاّ','وَما يَذَّكَّرُ اِلاّ',0,1,1.7,'و000',6),(131798,'وَمَبْلَغَ','وَمَبْلَغَ',0,0,0.6667,'و000',6),(131799,'وَمَبْلَغَ الرِّضا','وَمَبْلَغَ الرِّضا',0,1,1.6,'و000',6),(131800,'وَمَبْلَغَ الرِّضا وَزِنَةَ','وَمَبْلَغَ الرِّضا وَزِنَةَ',0,1,1.9,'و000',6),(131801,'وَمُنْتَهَى','وَمُنْتَهَى',0,0,0.7333,'و000',6),(131802,'وَمُنْتَهَى الْعِلْمِ','وَمُنْتَهَى الْعِلْمِ',0,1,1.7,'و000',6),(131803,'وَمُنْتَهَى الْعِلْمِ وَمَبْلَغَ','وَمُنْتَهَى الْعِلْمِ وَمَبْلَغَ',0,1,2,'و000',6),(131804,'وَنُورُ','وَنُورُ',0,0,0.4667,'و000',6),(131805,'وَنُورُ النَّهارِ','وَنُورُ النَّهارِ',0,1,1.5667,'و000',6),(131806,'وَنُورُ النَّهارِ وَضَوْءُ','وَنُورُ النَّهارِ وَضَوْءُ',0,1,1.8667,'و000',6),(131807,'وَهذِهِ سَنَةٌ','وَهذِهِ سَنَةٌ',0,1,1.4667,'و000',6),(131808,'وَهذِهِ سَنَةٌ جَديدَةٌ','وَهذِهِ سَنَةٌ جَديدَةٌ',0,1,1.7667,'و000',6),(131809,'وَهُوَ رَبُّ','وَهُوَ رَبُّ',0,1,1.4,'و000',6),(131810,'وَهُوَ رَبُّ الْعَرْشِ','وَهُوَ رَبُّ الْعَرْشِ',0,1,1.7333,'و000',6),(131811,'وَوَفَدَتْ','وَوَفَدَتْ',0,0,0.6667,'و000',6),(131812,'وَوَفَدَتْ مَعَ','وَوَفَدَتْ مَعَ',0,1,1.5,'و000',6),(131813,'وَوَفَدَتْ مَعَ زُوّارِكَ','وَوَفَدَتْ مَعَ زُوّارِكَ',0,1,1.8333,'و000',6),(131814,'وَيَا','وَيَا',0,0,0.3333,'و000',6),(131815,'وَيَا بْنَ','وَيَا بْنَ',0,1,1.3333,'و000',6),(131816,'وَيَا بْنَ سَيِّدِ','وَيَا بْنَ سَيِّدِ',0,1,1.6,'و000',6),(131817,'وَيَابْنَ','وَيَابْنَ',0,0,0.6,'و000',6),(131818,'وَيَابْنَ سَيِّدَةِ','وَيَابْنَ سَيِّدَةِ',0,1,1.6333,'و000',6),(131819,'وَيَابْنَ سَيِّدَةِ نِساءِ','وَيَابْنَ سَيِّدَةِ نِساءِ',0,1,1.8667,'و000',6),(131820,'وُلْدِ','وُلْدِ',0,0,0.4,'و000',6),(131821,'وُلْدِ الْحَسَنِ','وُلْدِ الْحَسَنِ',0,1,1.5333,'و000',6),(131822,'وُلْدِ الْحَسَنِ اَلسَّلامُ','وُلْدِ الْحَسَنِ اَلسَّلامُ',0,1,1.9,'و000',6),(131823,'وُلْدِ الْحُسَيْنِ','وُلْدِ الْحُسَيْنِ',0,1,1.6,'و000',6),(131824,'وُلْدِ الْحُسَيْنِ السَّلامُ','وُلْدِ الْحُسَيْنِ السَّلامُ',0,1,1.9333,'و000',6),(131825,'وُلْدِ اَمِيرِ','وُلْدِ اَمِيرِ',0,1,1.4667,'و000',6),(131826,'وُلْدِ اَمِيرِ الْمُؤْمِنينَ','وُلْدِ اَمِيرِ الْمُؤْمِنينَ',0,1,1.9333,'و000',6),(131827,'وُلْدِ جَعْفَرٍ','وُلْدِ جَعْفَرٍ',0,1,1.5,'و000',6),(131828,'وُلْدِ جَعْفَرٍ وَعَقِيلٍ','وُلْدِ جَعْفَرٍ وَعَقِيلٍ',0,1,1.8333,'و000',6),(131829,'يا اَبا عَبْدِ','يا اَبا عَبْدِ',0,1,1.4667,'ي000',6),(131830,'يا اَبا مُحَمَّدٍ','يا اَبا مُحَمَّدٍ',0,1,1.5667,'ي000',6),(131831,'يا اَبَا','يا اَبَا',0,1,1.2667,'ي000',6),(131832,'يا اَبَا الشُّهَداءِ','يا اَبَا الشُّهَداءِ',0,1,1.6667,'ي000',6),(131833,'يا اَخَ','يا اَخَ',0,1,1.2333,'ي000',6),(131834,'يا اَخَ الشَّهيدِ','يا اَخَ الشَّهيدِ',0,1,1.5667,'ي000',6),(131835,'يا اَللهُ لا','يا اَللهُ لا',0,1,1.4,'ي000',6),(131836,'يا اَميرَ','يا اَميرَ',0,1,1.3,'ي000',6),(131837,'يا اَميرَ الْمُؤْمِنينَ','يا اَميرَ الْمُؤْمِنينَ',0,1,1.7667,'ي000',6),(131838,'يا حَسَنَ الْبَلاءِ','يا حَسَنَ الْبَلاءِ',0,1,1.6333,'ي000',6),(131839,'يا حِرْزَ','يا حِرْزَ',0,1,1.3,'ي000',6),(131840,'يا حِرْزَ مَنْ','يا حِرْزَ مَنْ',0,1,1.4667,'ي000',6),(131841,'يا خِيَرَةَ','يا خِيَرَةَ',0,1,1.3667,'ي000',6),(131842,'يا خِيَرَةَ اللهِ','يا خِيَرَةَ اللهِ',0,1,1.5667,'ي000',6),(131843,'يا ذَخيرَةَ','يا ذَخيرَةَ',0,1,1.3667,'ي000',6),(131844,'يا ذَخيرَةَ مَنْ','يا ذَخيرَةَ مَنْ',0,1,1.5333,'ي000',6),(131845,'يا رافِعَ','يا رافِعَ',0,1,1.3,'ي000',6),(131846,'يا رافِعَ اِدْريسَ','يا رافِعَ اِدْريسَ',0,1,1.6,'ي000',6),(131847,'يا رَسُولَ','يا رَسُولَ',0,1,1.3333,'ي000',6),(131848,'يا رَسُولَ اللهِ','يا رَسُولَ اللهِ',0,1,1.5333,'ي000',6),(131849,'يا سَنَدَ','يا سَنَدَ',0,1,1.3,'ي000',6),(131850,'يا سَنَدَ مَنْ','يا سَنَدَ مَنْ',0,1,1.4667,'ي000',6),(131851,'يا شَهيدُ','يا شَهيدُ',0,1,1.3,'ي000',6),(131852,'يا شَهيدُ يَا','يا شَهيدُ يَا',0,1,1.4333,'ي000',6),(131853,'يا عَظيمَ الرَّجاءِ','يا عَظيمَ الرَّجاءِ',0,1,1.6333,'ي000',6),(131854,'يا عِزَّ الضُّعَفاءِ','يا عِزَّ الضُّعَفاءِ',0,1,1.6667,'ي000',6),(131855,'يا عِمادَ','يا عِمادَ',0,1,1.3,'ي000',6),(131856,'يا عِمادَ مَنْ','يا عِمادَ مَنْ',0,1,1.4667,'ي000',6),(131857,'يا غِياثَ اِبْرهيمَ','يا غِياثَ اِبْرهيمَ',0,1,1.6333,'ي000',6),(131858,'يا غِياثَ مَنْ','يا غِياثَ مَنْ',0,1,1.4667,'ي000',6),(131859,'يا فاطِمَةُ','يا فاطِمَةُ',0,1,1.3667,'ي000',6),(131860,'يا فاطِمَةُ اَحْسَنَ','يا فاطِمَةُ اَحْسَنَ',0,1,1.6667,'ي000',6),(131861,'يا قابِلَ تَوْبَةِ','يا قابِلَ تَوْبَةِ',0,1,1.6,'ي000',6),(131862,'يا كَنْزَ','يا كَنْزَ',0,1,1.3,'ي000',6),(131863,'يا كَنْزَ مَنْ','يا كَنْزَ مَنْ',0,1,1.4667,'ي000',6),(131864,'يا مَوْلايَ وَعَلَيْهِمْ','يا مَوْلايَ وَعَلَيْهِمْ',0,1,1.8,'ي000',6),(131865,'يا مَوْلايَ يا','يا مَوْلايَ يا',0,1,1.4667,'ي000',6),(131866,'يا مُحْسِنُ اَنْتَ','يا مُحْسِنُ اَنْتَ',0,1,1.6,'ي000',6),(131867,'يا مُسْكِنَ','يا مُسْكِنَ',0,1,1.3667,'ي000',6),(131868,'يا مُسْكِنَ سَفينَةِ','يا مُسْكِنَ سَفينَةِ',0,1,1.6667,'ي000',6),(131869,'يا مُنْجِيَ','يا مُنْجِيَ',0,1,1.3667,'ي000',6),(131870,'يا مُنْجِيَ الْهَلْكى','يا مُنْجِيَ الْهَلْكى',0,1,1.7,'ي000',6),(131871,'يا مُنْقِذَ','يا مُنْقِذَ',0,1,1.3667,'ي000',6),(131872,'يا مُنْقِذَ الْغَرْقى','يا مُنْقِذَ الْغَرْقى',0,1,1.7,'ي000',6),(131873,'يا وارِثَ','يا وارِثَ',0,1,1.3,'ي000',6),(131874,'يا وارِثَ آدَمَ','يا وارِثَ آدَمَ',0,1,1.5,'ي000',6),(131875,'يا وارِثَ الْحَسَنِ','يا وارِثَ الْحَسَنِ',0,1,1.6333,'ي000',6),(131876,'يا وارِثَ اِبْراهيمَ','يا وارِثَ اِبْراهيمَ',0,1,1.6667,'ي000',6),(131877,'يا وارِثَ عيسى','يا وارِثَ عيسى',0,1,1.4667,'ي000',6),(131878,'يا وارِثَ عَلِيٍّ','يا وارِثَ عَلِيٍّ',0,1,1.5667,'ي000',6),(131879,'يا وارِثَ مُحَمَّدٍ','يا وارِثَ مُحَمَّدٍ',0,1,1.6333,'ي000',6),(131880,'يا وارِثَ مُوسى','يا وارِثَ مُوسى',0,1,1.5,'ي000',6),(131881,'يا وارِثَ نُوحٍ','يا وارِثَ نُوحٍ',0,1,1.5,'ي000',6),(131882,'يَا بْنَ الشَّهيدِ','يَا بْنَ الشَّهيدِ',0,1,1.6,'ي000',6),(131883,'يَا بْنَ الْبَشيرِ','يَا بْنَ الْبَشيرِ',0,1,1.6,'ي000',6),(131884,'يَا بْنَ خاتَمِ','يَا بْنَ خاتَمِ',0,1,1.5,'ي000',6),(131885,'يَا بْنَ سَيِّدِ','يَا بْنَ سَيِّدِ',0,1,1.5333,'ي000',6),(131886,'يَابْنَ','يَابْنَ',0,0,0.4667,'ي000',6),(131887,'يَابْنَ فاطِمَةَ','يَابْنَ فاطِمَةَ',0,1,1.5333,'ي000',6),(131888,'يَابْنَ فاطِمَةَ سَيِّدَةِ','يَابْنَ فاطِمَةَ سَيِّدَةِ',0,1,1.8667,'ي000',6),(131889,'يَذَّكَّرُ','يَذَّكَّرُ',0,0,0.6667,'ي000',6),(131890,'يَذَّكَّرُ اِلاّ','يَذَّكَّرُ اِلاّ',0,1,1.5333,'ي000',6),(131891,'يَذَّكَّرُ اِلاّ اُولُوا','يَذَّكَّرُ اِلاّ اُولُوا',0,1,1.8,'ي000',6),(131892,'يَرْزُقَني فَكاكَ','يَرْزُقَني فَكاكَ',0,1,1.5667,'ي000',6),(131893,'يَرْزُقَني فَكاكَ رَقَبَتي','يَرْزُقَني فَكاكَ رَقَبَتي',0,1,1.8667,'ي000',6),(131894,'يَظُنُّونَ','يَظُنُّونَ',0,0,0.6667,'ي000',6),(131895,'يَظُنُّونَ وَاغْفِرْ','يَظُنُّونَ وَاغْفِرْ',0,1,1.6667,'ي000',6),(131896,'يَظُنُّونَ وَاغْفِرْ لَنا','يَظُنُّونَ وَاغْفِرْ لَنا',0,1,1.8333,'ي000',6),(131897,'يَعْمَلُونَ','يَعْمَلُونَ',0,0,0.7333,'ي000',6),(131898,'يَعْمَلُونَ وَلا','يَعْمَلُونَ 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ve',0,1,1.5333,'Z65451',1),(165621,'zorunluluğuna ve delil','zorunluluğuna ve delil',0,1,1.7333,'Z6545134',1),(165622,'zorunluluğunu','zorunluluğunu',0,0,0.8667,'Z6545',1),(165623,'zorunluluğunu ortadan','zorunluluğunu ortadan',0,1,1.7,'Z6545635',1),(165624,'zorunluluğunu ortadan kaldırmıştır','zorunluluğunu ortadan kaldırmıştır',0,1,2,'Z65456352436536',1),(165625,'zorunluluk','zorunluluk',0,0,0.6667,'Z6542',1),(165626,'zorunluluk derecesinde','zorunluluk derecesinde',0,1,1.7333,'Z654236253',1),(165627,'zorunluluk derecesinde yiyeceğe','zorunluluk derecesinde yiyeceğe',0,1,2,'Z6542362532',1),(165628,'zorunluluk durumunda','zorunluluk durumunda',0,1,1.6667,'Z65423653',1),(165629,'zorunluluk durumunda bedenlerinin','zorunluluk durumunda bedenlerinin',0,1,2,'Z65423653135465',1),(165630,'zorunluluk hali','zorunluluk hali',0,1,1.5,'Z65424',1),(165631,'zorunluluk hali istisna','zorunluluk hali istisna',0,1,1.7667,'Z654242325',1),(165632,'zorunluluk halinde','zorunluluk halinde',0,1,1.6,'Z6542453',1),(165633,'zorunluluk halinde acaba','zorunluluk halinde acaba',0,1,1.8,'Z654245321',1),(165634,'zorunluluk halinde bulunan','zorunluluk halinde bulunan',0,1,1.8667,'Z6542453145',1),(165635,'zorunluluk halinde helal','zorunluluk halinde helal',0,1,1.8,'Z65424534',1),(165636,'zorunluluk halinde mundar','zorunluluk halinde mundar',0,1,1.8333,'Z6542453536',1),(165637,'zorunluluk halinde olan','zorunluluk halinde olan',0,1,1.7667,'Z654245345',1),(165638,'zorunluluk halinde olup','zorunluluk halinde olup',0,1,1.7667,'Z654245341',1),(165639,'zorunluluk halinde takiyye','zorunluluk halinde takiyye',0,1,1.8667,'Z65424532',1),(165640,'zorunluluk halinde yenilen','zorunluluk halinde yenilen',0,1,1.8667,'Z6542453545',1),(165641,'zorunluluk halinde yiyecek','zorunluluk halinde yiyecek',0,1,1.8667,'Z65424532',1),(165642,'zorunluluk halindeki','zorunluluk halindeki',0,1,1.6667,'Z65424532',1),(165643,'zorunluluk halindeki kimse','zorunluluk halindeki kimse',0,1,1.8667,'Z6542453252',1),(165644,'zorunluluk halindeki kimsenin','zorunluluk halindeki kimsenin',0,1,1.9667,'Z65424532525',1),(165645,'zorunluluk halindeki kimseye','zorunluluk halindeki kimseye',0,1,1.9333,'Z6542453252',1),(165646,'zorunluluk halindeki kişi','zorunluluk halindeki kişi',0,1,1.8333,'Z65424532',1),(165647,'zorunluluk halini','zorunluluk halini',0,1,1.5667,'Z654245',1),(165648,'zorunluluk halini gidermek','zorunluluk halini gidermek',0,1,1.8667,'Z65424523652',1),(165649,'zorunluluk içinde','zorunluluk içinde',0,1,1.5667,'Z654253',1),(165650,'zorunluluk içinde olan','zorunluluk içinde olan',0,1,1.7333,'Z65425345',1),(165651,'zorunluluk sahibi','zorunluluk sahibi',0,1,1.5667,'Z65421',1),(165652,'zorunluluk sahibi bir','zorunluluk sahibi bir',0,1,1.7,'Z654216',1),(165653,'zorunluluk sahibi daha','zorunluluk sahibi daha',0,1,1.7333,'Z654213',1),(165654,'zorunluluk sahibi iki','zorunluluk sahibi iki',0,1,1.7,'Z654212',1),(165655,'zorunluluk sahibi kimse','zorunluluk sahibi kimse',0,1,1.7667,'Z65421252',1),(165656,'zorunluluk sahibi kimsenin','zorunluluk sahibi kimsenin',0,1,1.8667,'Z654212525',1),(165657,'zorunluluk sahibi kimseye','zorunluluk sahibi kimseye',0,1,1.8333,'Z65421252',1),(165658,'zorunluluk sahibi kimseyi','zorunluluk sahibi kimseyi',0,1,1.8333,'Z65421252',1),(165659,'zorunluluk sahibi kişiyi','zorunluluk sahibi kişiyi',0,1,1.8,'Z654212',1),(165660,'zorunluluk sahibi o','zorunluluk sahibi o',0,1,1.6333,'Z65421',1),(165661,'zorunluluk sahibi olan','zorunluluk sahibi olan',0,1,1.7333,'Z6542145',1),(165662,'zorunluluk sahibi olup','zorunluluk sahibi olup',0,1,1.7333,'Z6542141',1),(165663,'zorunluluk sahibi yemeği','zorunluluk sahibi yemeği',0,1,1.8,'Z654215',1),(165664,'zorunluluk sahibine','zorunluluk sahibine',0,1,1.6333,'Z654215',1),(165665,'zorunluluk sahibine yemeğin','zorunluluk sahibine yemeğin',0,1,1.9,'Z654215',1),(165666,'zorunluluk sahibinin','zorunluluk sahibinin',0,1,1.6667,'Z654215',1),(165667,'zorunluluk sahibinin mundar','zorunluluk sahibinin mundar',0,1,1.9,'Z65421536',1),(165668,'zorunluluk sahibinin özelliklerini','zorunluluk sahibinin özelliklerini',0,1,2,'Z654215242465',1),(165669,'zorunluluk sahibinin yaşaması','zorunluluk sahibinin yaşaması',0,1,1.9667,'Z6542152',1),(165670,'zorunluluk ve','zorunluluk ve',0,1,1.4333,'Z65421',1),(165671,'zorunluluk ve açıklık','zorunluluk ve açıklık',0,1,1.7,'Z65421242',1),(165672,'zubdetul','zubdetul',0,0,0.5333,'Z134',1),(165673,'zubdetul beyan','zubdetul beyan',0,1,1.4667,'Z13415',1),(165674,'zubdetul beyan s.428','zubdetul beyan s.428',0,1,1.6667,'Z134152',1),(165675,'zubdetul beyan\'da','zubdetul beyan',0,1,1.5667,'Z134153',1),(165676,'zubdetul beyan\'da şöyle','zubdetul beyan şöyle',0,1,1.7667,'Z1341534',1),(165677,'zulmedip','zulmedip',0,0,0.5333,'Z4531',1),(165678,'zulmedip bu','zulmedip bu',0,1,1.3667,'Z4531',1),(165679,'zulmedip bu işi','zulmedip bu işi',0,1,1.5,'Z4531',1),(165680,'zulüm ile','zulüm ile',0,1,1.3,'Z454',1),(165681,'zulüm ile başkalarının','zulüm ile başkalarının',0,1,1.7333,'Z45412465',1),(165682,'zulüm ile öldürülmüştür','zulüm ile öldürülmüştür',0,1,1.7667,'Z454364536',1),(165683,'zulüm ile öldürülürse','zulüm ile öldürülürse',0,1,1.7,'Z45436462',1),(165684,'آمَنُواْ','آمَنُواْ',0,0,0.5333,'آ000',1),(165685,'آمَنُواْ لاَ','آمَنُواْ لاَ',0,1,1.4,'آ000',1),(165686,'آمَنُواْ لاَ تَأْكُلُواْ','آمَنُواْ لاَ تَأْكُلُواْ',0,1,1.8,'آ000',1),(165687,'أَمْوَالَكُمْ','أَمْوَالَكُمْ',0,0,0.8667,'أ000',1),(165688,'أَمْوَالَكُمْ بَيْنَكُمْ','أَمْوَالَكُمْ بَيْنَكُمْ',0,1,1.8,'أ000',1),(165689,'أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ','أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ',0,1,2,'أ000',1),(165690,'أَن','أَن',0,0,0.2,'أ000',1),(165691,'أَن تَكُونَ','أَن تَكُونَ',0,1,1.3667,'أ000',1),(165692,'أَن تَكُونَ تِجَارَةً','أَن تَكُونَ تِجَارَةً',0,1,1.7,'أ000',1),(165693,'أَنفُسَكُمْ','أَنفُسَكُمْ',0,0,0.7333,'أ000',1),(165694,'أَنفُسَكُمْ إِنَّ','أَنفُسَكُمْ إِنَّ',0,1,1.5667,'أ000',1),(165695,'أَنفُسَكُمْ إِنَّ اللّٰهَ','أَنفُسَكُمْ إِنَّ اللّٰهَ',0,1,1.8333,'أ000',1),(165696,'أَيُّهَا','أَيُّهَا',0,0,0.5333,'أ000',1),(165697,'أَيُّهَا الَّذِينَ','أَيُّهَا الَّذِينَ',0,1,1.6,'أ000',1),(165698,'أَيُّهَا الَّذِينَ آمَنُواْ','أَيُّهَا الَّذِينَ آمَنُواْ',0,1,1.9,'أ000',1),(165699,'إِلاَّ','إِلاَّ',0,0,0.4,'إ000',1),(165700,'إِلاَّ أَن','إِلاَّ أَن',0,1,1.3333,'إ000',1),(165701,'إِلاَّ أَن تَكُونَ','إِلاَّ أَن تَكُونَ',0,1,1.6,'إ000',1),(165702,'إِنَّ','إِنَّ',0,0,0.3333,'إ000',1),(165703,'إِنَّ اللّٰهَ','إِنَّ اللّٰهَ',0,1,1.4333,'إ000',1),(165704,'إِنَّ اللّٰهَ كَانَ','إِنَّ اللّٰهَ كَانَ',0,1,1.6333,'إ000',1),(165705,'اللّٰهَ','اللّٰهَ',0,0,0.4667,'ا000',1),(165706,'اللّٰهَ كَانَ','اللّٰهَ كَانَ',0,1,1.4333,'ا000',1),(165707,'اللّٰهَ كَانَ بِكُمْ','اللّٰهَ كَانَ بِكُمْ',0,1,1.6667,'ا000',1),(165708,'الَّذِينَ','الَّذِينَ',0,0,0.6,'ا000',1),(165709,'الَّذِينَ آمَنُواْ','الَّذِينَ آمَنُواْ',0,1,1.6,'ا000',1),(165710,'الَّذِينَ آمَنُواْ لاَ','الَّذِينَ آمَنُواْ 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/*!40000 ALTER TABLE `ftcwg_history_dayactive_date` ENABLE KEYS */;
UNLOCK TABLES;

--
-- Table structure for table `ftcwg_history_dayactive_day`
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Yaratıktan korkunca ondan kaç.\"\r\nGurer-ul Hikem, 4027-4028\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,'2014-03-02 11:42:50',536,'0000-00-00 00:00:00','2014-03-02 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-02 11:40:43',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,2,0,NULL,0,0,0,0,'',''),(8,'12-12','12-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:94:\"“Rabbinizin zulmünden korkmayın. Kendi zulümlerinizden korkun.”\r\nGurer-ul Hikem, 10234 \";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-02 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-02 11:43:47',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,3,0,NULL,0,0,0,0,'',''),(9,'13-12','13-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:183:\"\"Her kim Allah’a güvenirse Allah ona sevinç ve mutluluk verir ve her kim de Allah’a tevekkül ederse Allah ona işlerinde kifayet eder/yeter.\" \r\n(Bihar’ul Envar, c.78, s.79)\r\n\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,'2014-03-04 15:51:04',536,'0000-00-00 00:00:00','2014-03-04 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-04 15:48:45',536,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,4,0,NULL,0,0,0,0,'',''),(10,'14-12','14-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:104:\"\"Takva ile birlikte olan az amel, takvasız olan çok amelden daha hayırlıdır.\"\r\n(el-Kafi, c.2, s.76)\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,'2014-03-05 12:16:17',536,'0000-00-00 00:00:00','2014-03-05 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-04 15:51:52',536,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,5,0,NULL,0,0,0,0,'',''),(11,'15-12','15-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:184:\"“Her kim Allah’a güvenirse Allah ona sevinç ve mutluluk verir ve her kim de Allah’a tevekkül ederse Allah ona işlerinde kifayet eder/yeter. \r\n(Bihar’ul Envar, c.78, s.79)\r\n\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,'2014-03-06 20:13:30',536,'0000-00-00 00:00:00','2014-03-06 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-06 20:10:23',536,0,0,0,'s',12,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,6,0,NULL,0,0,0,0,'',''),(12,'16-12','16-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:137:\"“İlmi olmaksızın fetva verenlerin dinde açtığı bozukluklar, ettiği islahlardan daha çoktur.”\r\nBihar’ul-Envar, c. 2, s. 121\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,'2014-03-06 20:22:21',548,'0000-00-00 00:00:00','2014-03-06 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-06 20:22:10',548,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,6,0,NULL,0,0,0,0,'',''),(13,'16-12','16-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:148:\"“Allah azze ve celle’ye yeryüzünde en sevimli gelen amel duadır. İbadetlerin en üstünü ise iffettir.” \r\n(Bihar’ul Envar, s.93, s.295)\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-06 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-06 20:26:34',548,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,7,0,NULL,0,0,0,0,'',''),(14,'15-12','15-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:160:\"“Müminin şerefi gece (ibadet için) kıyam etmesidir. Müminin izzeti ise insanlardan müstağni/ihtiyaçsız olmasıdır. \r\n(Bihar’ul-Envar, c.77, s. 20)\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,'2014-03-06 20:31:36',548,'0000-00-00 00:00:00','2014-03-06 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-06 20:27:48',548,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,7,0,NULL,0,0,0,0,'',''),(15,'17-12','17-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:196:\"“Namazı kılarken, son namazını kılan kimse gibi ol.” (Tam bir kalp huzuruyla namaz kıl; idam hükmünün infazından önce namaz kılan kimse gibi ol.)\r\n(Bihar’ul-Envar, c. 69, s. 408)\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,'2014-03-07 10:16:58',548,'0000-00-00 00:00:00','2014-03-07 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-07 08:41:19',548,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,8,0,NULL,0,0,0,0,'',''),(16,'18-12','18-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:156:\"Haram yiyecek ile birlikte olan ibadet, çakıl taşları üzerinde yapılmış (hiç sağlam olmayan) binaya benzer.” \r\n(Bihar’ul-Envar, c. 84, s. 258)\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',536,NULL,0,'2020-06-14 06:41:34','2014-03-07 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-07 08:42:30',548,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,9,0,NULL,0,0,0,0,'',''),(17,'19-12','19-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:152:\"“İnsanların cennete girmesine en çok sebep olan şey, Allah’dan sakınması ve güzel ahlaklı olmasıdır.”  \r\nBihar’ul Envar, c.71, s.373\r\n\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-07 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-07 08:44:59',548,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,10,0,NULL,0,0,0,0,'',''),(18,'20-12','20-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:227:\"“Şüphesiz ki insanlar Hz. Adem (a.s)’dan günümüze bir tarağın dişleri gibi eşittir. Arabın, Arap olmayana ve kızılın siyaha takva dışında bir üstünlüğü yoktur.” \r\n(Müstedrek’ül Vesail, c.12, s.89)\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-07 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-07 08:46:02',548,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,11,0,NULL,0,0,0,0,'',''),(19,'21-12','21-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:205:\"Resulullah (s.a.v) şöyle buyurmuştur: “Ümmetim arasında Ehl-i Beyt’imin misali, Nuh\'un gemisi misalidir. Ona binen kurtulur, ondan yüz çeviren ise helak olur.” \r\n(Bihar’ul Envar c.27, s.113)\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-07 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-07 08:47:20',548,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,12,0,NULL,0,0,0,0,'',''),(20,'22-12','22-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:231:\"“İlim Allah’ın yeryüzündeki emanetidir. Alimler ise Allah’ın yeryüzündeki güvendiği emin kimselerdir. Her kim ilmiyle amel ederse gerçekte Allah’ın emanetine riayet etmiştir.” \r\nBihar’ul-Envar, c. 2, s. 36\r\n\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-07 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-07 10:21:42',548,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,13,0,NULL,0,0,0,0,'',''),(21,'23-12','23-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:115:\"“Allah için ilmin üstünlüğü ibadetin üstünlüğünden daha sevimlidir.”\r\nBihar’ul-Envar, c. 1, s. 167\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-07 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-07 10:23:58',548,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,14,0,NULL,0,0,0,0,'',''),(22,'17-12','17-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:189:\"“Ameli, ilmi, sevgisi, gazabı, alışı, terk edişi,  konuşması, susması, davranışları ve sözleri Allah’a halis/özgü olanlara ne mutlu!” \r\n(Bihar’ul-Envar, c. 77, s. 289)\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-07 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-07 10:27:01',548,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,8,0,NULL,0,0,0,0,'',''),(23,'18-12','18-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:217:\"“Kulun hesaba çekildiği ilk şey namazdır. Namazı kabul görürse gayrisi her şey kabul görür.” (Aksi takdirde diğer amellerinin kendisine hiçbir faydası olmayacaktır.)\r\n(Bihar’ul-Envar, c. 7, s. 267)\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',536,NULL,0,'2020-06-14 06:41:33','2014-03-07 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-07 10:28:55',548,0,0,0,'s',8,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,9,0,NULL,0,0,0,0,'',''),(24,'19-12','19-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:253:\"“Allah-u Teala Hz. Musa (a.s)’a şöyle hitap etti: “Ey İmranoğlu! Gece boyu benden gaflet edip uyudukları halde beni sevdiğini iddia edenler yalan söylüyor. (Dost, dostla konuşmaktan lezzet almaz mı?” \r\n(Bihar’ul Envar, c.13, s.329)\r\n\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',536,'2014-03-07 10:32:25',548,'2020-06-13 19:44:28','2014-03-07 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-07 10:31:20',548,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,10,0,NULL,0,0,0,0,'',''),(25,'20-12','20-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:131:\"“Her kim Allah’ın kendine farz kıldığı şeylerle amel ederse, o insanların en hayırlısıdır.” \r\n(el-Kafi c.2,s.81)\r\n\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',536,NULL,0,'2020-06-13 19:50:40','2014-03-07 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-07 10:34:48',548,0,0,0,'s',7,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,11,0,NULL,0,0,0,0,'',''),(26,'21-12','21-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:107:\"Takva ile birlikte olan az amel, takvasız olan çok amelden daha hayırlıdır. \r\n(el-Kafi, c.2, s.76)\r\n\r\n\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-07 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-07 10:37:52',548,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,12,0,NULL,0,0,0,0,'',''),(27,'22-12','22-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:167:\"“Sözü doğru olanın ameli temiz olur, niyeti iyi olanın Allah rızkını arttırır. Ehline iyi davrananın Allah ömrünü uzatır.” \r\n(el-Hisal, c. 1, s. 88)\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-07 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-07 10:39:58',548,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,13,0,NULL,0,0,0,0,'',''),(28,'23-12','23-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:187:\"“Allah kıyamet günü Müminlerin duasını da onların iyi işlerinden sayar ve bu bahaneyle cennette kendilerine daha üstün bir mükafat verir.” \r\n(Bihar’ul Envar, c.78, s.216)\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-07 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-07 10:41:43',548,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,14,0,NULL,0,0,0,0,'',''),(29,'24-12','24-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:148:\"\"Muttaki insanın üç alameti vardır: Amelde ihlaslı olmak, arzuları kısaltmak ve fırsatları değerlendirmek.\" \r\nMizan-ul Hikmet 22425. Hadis\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-15 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-15 08:24:31',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,15,0,NULL,0,0,0,0,'',''),(30,'24-12','24-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:142:\"“Ümmetimden en iyi erkekler, ailesine zorluk çıkarmayan; onlara şefkatli davranıp zulmetmeyen kimsedir.”\r\n Mekarimü’l-Ahlak, s.216\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-15 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-15 08:39:56',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,15,0,NULL,0,0,0,0,'',''),(31,'25-12','25-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:122:\"\"Şüphesiz Allah-u Teala, fakirlerin yiyeceğini zenginlerin mallarında farz kılmıştır.\" Nehc-ül Belaga 328. Hikmet\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-16 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-16 04:41:06',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,16,0,NULL,0,0,0,0,'',''),(32,'26-12','26-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:117:\"\"Başkalarının kadınlarına karşı iffetli olun ki sizin kadınlarınız da iffetli olsunlar.\" el-Kafi C 2, S 554\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-16 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-16 04:43:34',536,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,17,0,NULL,0,0,0,0,'',''),(33,'25-12','25-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:213:\"\"Namazda olduğun müddetçe, Cabbar olan Hükümdarın (Hak Teala\'nın) kapısını çalmaktasın. Her kim Hükümdarın kapısını çok çalarsa, mutlaka yüzüne açılır.\" Mizan-ul Hikmet 6. Cilt, 285. Sayfa\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-16 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-16 04:52:02',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,16,0,NULL,0,0,0,0,'',''),(34,'26-12','26-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:79:\"\"İnsanlara dostça davranmak, aklın yarısıdır.\" el-Kafi 2.Cilt, 643. Sayfa\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-16 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-16 04:54:33',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,17,0,NULL,0,0,0,0,'',''),(35,'27-12','27-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:115:\"“İnsanların en adaletlisi kudret sahibi olduğu halde insaflı davranan kimsedir.” Gurer\'ul Hikem 3242. Hadis\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,'2014-03-18 11:05:21',536,'0000-00-00 00:00:00','2014-03-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-18 11:02:35',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,18,0,NULL,0,0,0,0,'',''),(36,'27-12','27-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:134:\"“Ümmetim birbirine karşı kin beslemedikleri sürece asla onlar karşısında bir düşman boy gösteremez.” Kenz-ul Ummal 11044\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,'2014-03-18 11:05:34',536,'0000-00-00 00:00:00','2014-03-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-18 11:04:07',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,18,0,NULL,0,0,0,0,'',''),(37,'28-12','28-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:134:\"“Kendisini tanımayan kimse, kurtuluş yolundan uzaklaşmış, cehalet ve dalalet yoluna ayak basmış olur.” Gurer\'ul-Hikem, 9034\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-18 13:42:46',548,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,19,0,NULL,0,0,0,0,'',''),(38,'29-12','29-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:78:\"“En üstün akıl, insanın kendi nefsini tanımasıdır.” Bihar, 78/352/9\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',536,NULL,0,'2020-06-14 06:45:07','2014-03-18 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13:46:31',548,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,21,0,NULL,0,0,0,0,'',''),(40,'1-1','1-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:102:\"“Dua edince kalbinle Allah’a yönel ve icabetinin kapıda olduğunu düşün.” el-Kafi, 2/473/3 \";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-18 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13:49:15',548,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,23,0,NULL,0,0,0,0,'',''),(42,'3-1','3-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:126:\"“Her kim ölümünün ertelenmesini ve rızkının çoğalmasını dilerse sıla-i rahimde bulunsun.” el-Bihar, . s. 91/15\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',536,NULL,0,'2020-06-14 06:47:20','2014-03-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-18 13:50:03',548,0,0,0,'s',6,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,24,0,NULL,0,0,0,0,'',''),(43,'4-1','4-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:130:\"“Sabrı hayatının bineği edinen ve takvayı vefatının azığı kılan kimseye Allah rahmet etsin.” Gurer’ul-Hikem, 5208\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-18 13:50:52',548,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,25,0,NULL,0,0,0,0,'',''),(44,'5-1','5-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:121:\"“Düşünüp ibret alan ve ibret alıp basiret sahibi olan kimseye Allah rahmet etsin.” Nehc’ul-Belağa, 103. hutbe\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-18 13:51:33',548,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,26,0,NULL,0,0,0,0,'',''),(45,'6-1','6-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:151:\"“Ey Esbağ! Eğer adımların sağlam, velayetin kamil ve elin açık olursa bil ki Allah sana senden daha merhametlidir.” Emali’et-Tusi, 173/292\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-18 13:52:15',548,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,27,0,NULL,0,0,0,0,'',''),(46,'7-1','7-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:119:\"“Aziz ve celil olan Allah faizi haram kıldı ki ihsanda bulunmak ortadan kalkmasın.” Vesail’uş-Şia, 12/425/10\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-18 13:52:59',548,0,0,0,'s',8,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,28,0,NULL,0,0,0,0,'',''),(47,'8-1','8-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:148:\"“Ey insan! Seni günahına karşı cesaretlendiren nedir?... Başkalarına acıdığın kadar kendine acımıyor musun?” Nehc’ul-Belağa,  223\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-18 13:53:41',548,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,29,0,NULL,0,0,0,0,'',''),(48,'9-1','9-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:143:\"“Kendinden üste olanlardan rahmet ümit ettiği halde kendinden aşağıdakine merhamet etmeyen kimseye şaşarım.” Gurer’ul-Hikem,6255\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-18 13:54:26',548,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,30,0,NULL,0,0,0,0,'',''),(49,'10-1','10-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:120:\"“Dinin hükümlerini bilmeden ticarete kalkışan kimse faiz uçurumuna yuvarlanır.” Nehc’ul-Belağa, 447. hikmet\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-18 13:55:13',548,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,31,0,NULL,0,0,0,0,'',''),(50,'28-12','28-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:143:\"“Allah’ın yaratışı hakkında düşününüz ama Allah’ın zatı hakkında düşünmeyiniz ki helak olursunuz.”\r\nKenz\'ul-Ummal, 5705\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-18 13:55:56',548,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,19,0,NULL,0,0,0,0,'',''),(51,'29-12','29-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:105:\"“Her şeyin bir madeni vardır. Takvanın madeni ise ariflerin kalpleridir.”\r\nMişkat’ul-Envar, 256\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-18 13:56:26',548,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,20,0,NULL,0,0,0,0,'',''),(52,'30-12','30-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:131:\"“Eğer Allah’ı hakkıyla tanıyacak olsanız şüphesiz dualarınızla dağlar yerlerinden sökülür.”\r\nKenz\'ul-Ummal, 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Zira Allah için hiç bir şey büyük/çok değildir.” \r\nel-Bihar, s. 302/39\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-18 14:00:34',548,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,27,0,NULL,0,0,0,0,'',''),(59,'7-1','7-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:117:\"“Sizin bana salavat göndermeniz dualarınız için icabet ve amelleriniz için temizliktir.”\r\nel-Bihar, 94/54/22\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-18 14:02:16',548,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,28,0,NULL,0,0,0,0,'',''),(60,'8-1','8-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:145:\"“Kalbiniz yumuşadığında dua etmeyi ganimet bilin. Şüphesiz ki kalp yumuşaklığı rahmettir.” \r\ned- Ed- Da’vat li’r Ravendi, 30/60\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-18 14:02:51',548,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,29,0,NULL,0,0,0,0,'',''),(61,'9-1','9-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:91:\"“Bilin ki şüphesiz Allah gafil kalbin duasını kabul etmez.” \r\nA’lam’ud-Din, 295\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-18 14:03:25',548,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,30,0,NULL,0,0,0,0,'',''),(62,'10-1','10-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:122:\"“Şüphesiz melekler aralarında akrabalarından kopan birinin olduğu topluluğa nazil olmaz.”\r\nKenz’ul-Ummal, 6974\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-18 14:04:09',548,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,31,0,NULL,0,0,0,0,'',''),(63,'11-1','11-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:151:\"“Görüşlerin derinliğine erişemediği ve düşüncelerin ulaşamadığı konularda kendi görüşünle amel etme.” Nehc’ul-Belağa, 87. hutbe\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-30 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-30 10:11:44',548,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,32,0,NULL,0,0,0,0,'',''),(64,'12-1','12-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:114:\"“Önemli ve değerli görüşü hakir bir insan da sana söylemiş olsa küçümseme.” Gurer’ul-Hikem, 10278\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-30 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-30 10:12:26',548,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,33,0,NULL,0,0,0,0,'',''),(65,'13-1','13-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:122:\"“Senin görüşün her şeyi kapsayamaz. 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Uzak görüşlülük meşveretle ve görüş ise sırrı korumakla elde edilir.” Nehc’ul-Belağa, 48. hikmet\r\n\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-30 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-30 10:18:45',548,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,39,0,NULL,0,0,0,0,'',''),(71,'19-1','19-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:119:\"“Düşünce ihtiyatlı hareket ederek elde edilir. Ham düşünce ne kötü bir yardımcıdır.” el-Bihar, 78/81/76\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-30 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-30 10:19:42',548,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,40,0,NULL,0,0,0,0,'',''),(72,'20-1','20-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:144:\"“Ameli gizlemek, tatsızlıklara sabretmek ve musibetleri gizli tutmak iyiliğin hazinelerindendir.” Uyun-u Ahbar’ir-Rıza (a.s), 2/38/105\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-30 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-30 10:20:41',548,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,41,0,NULL,0,0,0,0,'',''),(73,'11-1','11-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:120:\"“Her kim bir günah işlerse kendisine bir daha dönmeyecek olan bir aklını kaybeder.”\r\nMeheccet’ul-Beyza, 8/160\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-30 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-30 10:21:37',548,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,32,0,NULL,0,0,0,0,'',''),(74,'12-1','12-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:156:\"“Kötü ahlak dışında her günahın bir tövbesi vardır. Zira kötü ahlaklı insan bir günahtan çıksa bir diğerine düşer.”\r\nel-Bihar, 77/48/3\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-30 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-30 10:22:13',548,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,33,0,NULL,0,0,0,0,'',''),(75,'13-1','13-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:124:\"“Her kim halkın, karşısında kendisini ululayarak durmasını severse yeri cehennemdir.”\r\nMekarim’ul-Ahlak, 1/66/70\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-30 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-30 10:22:49',548,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,34,0,NULL,0,0,0,0,'',''),(76,'14-1','14-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:114:\"“Rüyayı alim veya hayır dileyen kimse dışında hiç kimseye söylememek gerekir.”\r\nKenz’ul-Ummal, 41395\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-30 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-30 10:23:27',548,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,35,0,NULL,0,0,0,0,'',''),(77,'15-1','15-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:138:\"“Sizden birisi rüya görmediği için üzülmesin. Zira her kim ilimde derinleşirse ondan rüya kaldırılır.”\r\nTuhef’ul-Ukul, 50\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-03-30 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-03-30 10:24:04',548,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,36,0,NULL,0,0,0,0,'',''),(78,'16-1','16-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:189:\"“Ey Ebuzer! Allah’tan sakın! 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Ona hiyanet etmez, ona yalan söylemez ve onu yardımsız bırakmaz.”\r\nKenz’ul Ummal, 747\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-04-11 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-04-11 21:20:34',548,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,44,0,NULL,0,0,0,0,'',''),(88,'23-1','23-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:125:\"“İslam’ın temelleri üç tanedir. Namaz, zekat ve velayet. Bu üçünden hiç birisi o ikisi olmaksızın düzelmez.”\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-04-11 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-04-11 21:22:11',548,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,44,0,NULL,0,0,0,0,'',''),(89,'25-1','25-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:148:\"“İslam vesilesiyle insanların kanı korunur, emaneti eda edilir ve evlilik helal olur ama sevap iman karşısında verilir.” \r\nel-Kafi, 2/25/6\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-04-14 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-04-14 10:58:04',548,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,45,0,NULL,0,0,0,0,'',''),(90,'25-1','25-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:112:\"“Müslüman; Müslümanların kendi elinden ve dilinden güvende oldukları kimsedir.”\r\nKenz’ul Ummal, 738\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-04-14 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-04-14 10:58:44',548,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,45,0,NULL,0,0,0,0,'',''),(91,'26-1','26-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:117:\"“İslam’ın nihayeti teslimdir. Teslimin nihayeti ise nimet yurduna nail olmaktır\" Gurer’ul Hikem, 6349-6350\r\n\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-04-14 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-04-14 11:00:23',548,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,46,0,NULL,0,0,0,0,'',''),(92,'27-1','27-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:96:\"“Hıyanetten sakının. Şüphesiz hıyanet İslam’dan uzaktır.” Gurer’ul Hikem, 4742\r\n\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-04-14 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-04-14 11:01:59',548,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,47,0,NULL,0,0,0,0,'',''),(93,'28-1','28-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:79:\"“Önce selam verip sonra konuşmaya başlayın.” Cami’ul Ahbar, 231/596\r\n\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-04-14 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-04-14 11:02:46',548,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,48,0,NULL,0,0,0,0,'',''),(94,'29-1','29-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:87:\"“Selam vermedikçe hiç kimseye (eve) giriş izni vermeyin.” Tuhef’ul Ukul, 246\r\n\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-04-14 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-04-14 11:03:46',548,0,0,0,'s',6,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,49,0,NULL,0,0,0,0,'',''),(95,'26-1','26-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:126:\"“Müslümanlar birbirinin kardeşidir. 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Şüphesiz tekebbür en büyük günah ve en çok kınanmış ayıptır ve tekebbür İblis’in süsüdür.” Gurer\'ul-Hikem, 2652. Bölüm\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-04-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-04-18 23:24:11',548,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,50,0,NULL,0,0,0,0,'',''),(100,'30-1','30-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:153:\"“Sizleri cehennem ehlinden haberdar kılmayayım mı? Şüphesiz her kaba ve haşin ve mütekebbir olan kimsedir.” et-Terğib ve’t-Terhib, 3/563/16\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-04-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-04-18 23:32:34',548,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,50,0,NULL,0,0,0,0,'',''),(101,'31-1','31-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:103:\"\"Cömert kimse, hem Allah\'a yakındır, hem insanlara hem de cennete.” (Biharü\'l-Envar, c.73, s.308)\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,'2014-04-20 10:01:56',536,'0000-00-00 00:00:00','2014-04-20 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-04-20 07:30:47',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,51,0,NULL,0,0,0,0,'',''),(102,'31-1','31-1','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:107:\"\"İnsanların en kötüsü, kendisini onların en iyisi gören kimsedir.” (Ğurerü\'l-Hikem, Hadis: 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Şüphesiz insanlar için amel eden kimsenin sevabı da insanların üzerinedir (Allah\'tan bir beklentisi olamaz).\" Kafi, c. 2, s. 293\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-04-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-04-21 07:13:39',536,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,58,0,NULL,0,0,0,0,'',''),(114,'8-2','8-2','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:118:\"\"Allah bir kimseyi severse, onu sakinlik-vakar ve sabırlı ve tahammüllü olmakla süsler.\"  Gurer-ul Hikem, h. 4099\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-04-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-04-21 07:16:32',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,59,0,NULL,0,0,0,0,'',''),(115,'9-2','9-2','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:126:\"\"İyilik ve sadaka, fakirliği yok eder, ömrü uzatır ve sahibinden yetmiş kötü ölümü defeder.\"\r\nSevab-ul A\'mal s. 141\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-04-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-04-21 07:19:17',536,0,0,0,'s',8,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,60,0,NULL,0,0,0,0,'',''),(116,'6-2','6-2','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:85:\"\"Sevdiği için bir (Rabbani) alimin yüzüne bakmak, ibadettir.\" en-Nevadır, s. 110\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-04-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-04-21 07:20:48',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,56,0,NULL,0,0,0,0,'',''),(117,'10-2','10-2','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:161:\"\"Kim bir hidayet kapısı öğretirse, ona amel edenlerin sevabının aynısı ona da verilir. Amel edenlerin sevabından bir şey eksilmeden.\" Kafi, c. 1, s. 35\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,'2014-04-30 01:48:12',536,'0000-00-00 00:00:00','2014-04-30 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-04-21 07:23:38',536,0,0,0,'s',8,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,61,0,NULL,0,0,0,0,'',''),(118,'7-2','7-2','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:99:\"\"Hüseyin bendendir, ben de Hüseyin\'denim; Hüseyn\'i seveni Allah sever.\" Kamil ez-Ziyarat, s. 117\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-04-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-04-21 07:25:57',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,57,0,NULL,0,0,0,0,'',''),(119,'8-2','8-2','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:154:\"\"İnsanlarla müdara etmek (iyi geçinmek), imanın yarısıdır; onlara şefkatli davranmak ise, (mutlu bir) hayatın yarısıdır.\" Kafi, c. 2, s. 117\r\n\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-04-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-04-21 07:27:33',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,58,0,NULL,0,0,0,0,'',''),(120,'9-2','9-2','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:188:\"\"Mükafatı en çabuk ulaşan hayır, başkalarına iyilik yapmaktır. Cezası en çabuk ulaşan kötülük ise, azgınlık yapmak-başkalarının hakkını çiğnemektir.\" Hisal, s. 110\r\n\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-04-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-04-21 07:30:57',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,59,0,NULL,0,0,0,0,'',''),(121,'5-2','5-2','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:128:\"\"İnsanların en kötüsü, kötülüğünden korunmak için insanların saygı gösterdiği kimsedir.\" Mekarim-ul Ahlak, s. 433\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-04-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-04-21 07:33:34',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,60,0,NULL,0,0,0,0,'',''),(122,'11-2','11-2','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:118:\"\"Kim Allah\'a tevekkül ederse, zorluklar ona boyun eğer ve sebepler onun için kolaylaşır.\" Gurer-ul Hikem, h. 9028\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-04-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-04-21 07:38:29',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,62,0,NULL,0,0,0,0,'',''),(123,'10-2','10-2','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:78:\"\"Çok abdest al (abdestli ol) ki Allah ömrünü uzatsın.\" Emali Mufid, s. 60\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-04-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-04-21 07:39:39',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,61,0,NULL,0,0,0,0,'',''),(156,'25-2','25-2','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:163:\"\"Çocuklarınıza saygılı davranın, onlarla alay etmeyin, onlara hakaret etmeyin, aptal ve cahil gibi lakaplarla onları çağırmayın.\" ; el-Kâfi, c.6, s.47 \";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-05-15 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-05-15 10:03:10',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,76,0,NULL,0,0,0,0,'',''),(124,'12-2','12-2','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:143:\"\"Her kap içine konulan şeyle daralır, ilim kabı hariç; şüphesiz ilim kabı, içine konuldukça genişler.\" Nehc-ül Belağa, 205. 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02:05:12',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,67,0,NULL,0,0,0,0,'',''),(132,'17-2','17-2','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:140:\"\"İnsanlar içinde en huzurlu ve mutlu hayata sahip olan, Allah\'ın kendisine bahşettiğine razı olandır\" (Ğurerü\'l-Hikem, Hadis: 3397)\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-04-30 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-04-30 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O halde onları kendi günü (Kıyamet) için bırakın-biriktirin.” (Deaimü\'l-İslam, c.2, s.340)\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-05-08 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-05-08 22:21:46',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,80,0,NULL,0,0,0,0,'',''),(157,'26-2','26-2','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:145:\"\"Allah, benim sözlerimi duyup anladıktan sonra, benden taraf (başkalarına) ulaştıran kimsenin yüzünü güldürsün.\" Kenzu\'l-Ummal, 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Erkek üzerinde en büyük hak ise annesinindir.” Kenz’ul-Ummal, 44771\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-05-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-05-18 22:46:23',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,108,0,NULL,0,0,0,0,'',''),(195,'27-3','27-3','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:92:\"“Evlilik merasimini açıkça, kız istemeyi ise gizlice yapın.” Kenz’ul-Ummal, 44532\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-05-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-05-18 22:49:57',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,109,0,NULL,0,0,0,0,'',''),(196,'29-3','29-3','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:87:\"“Fakirlik benim övüncümdür ve ben fakirlikle övünüyorum.” el-Bihar, 72/55/85\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-05-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-05-18 22:52:58',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,110,0,NULL,0,0,0,0,'',''),(197,'30-3','30-3','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:143:\"“Ey Ebuzer! Her ne kadar yapamasan da iyi bir iş yapmaya niyet et ki gafiller zümresinden yazılmayasın.” Mekarim’ul Ahlak, 2/378/2661\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-05-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-05-18 22:57:41',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,111,0,NULL,0,0,0,0,'',''),(198,'5-3','5-3','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:112:\"“Şüphesiz dünya senden ayrılmakta ve ahiret sana doğru yaklaşmaktadır.” Nehc’ul Belağa, 32. mektup\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-05-20 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-05-20 09:59:45',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,87,0,NULL,0,0,0,0,'',''),(199,'1-4','1-4','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:126:\"“Hiç ölmeyecekmişsin gibi dünya için, yarın ölecekmişsin gibi ahiretin için çalış.” Tenbih’ul Havatir, 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Zira mazlumun duasına hiçbir şey engel olamaz.” Kenz’ul Ummal, 7602\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-05-20 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-05-20 10:24:08',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,115,0,NULL,0,0,0,0,'',''),(205,'8-3','8-3','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:95:\"“Zulüm bineğine binen kimsenin merkebi onu yüzüstü yere serer.” Gurer’ul Hikem, 5391\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-05-20 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-05-20 10:33:21',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,90,0,NULL,0,0,0,0,'',''),(206,'5-4','5-4','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:123:\"“Misafirlik bir gün, iki gün ve üç gündür. Ondan sonra kendisine ne verilirse sadaka sayılır.” el-Kafi, 6/283/2\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-05-20 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-05-20 11:04:09',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,116,0,NULL,0,0,0,0,'',''),(207,'6-4','6-4','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:185:\"“Ümmetimden hazır ve gayip olanlara tavsiye ediyorum ki Müslüman’ın davetini beş mil öteden de olsa kabul etsinler. Zira bu dinin bir parçasıdır.” el-Mehasin, 2/180/1510\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-05-20 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-05-20 11:06:06',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,117,0,NULL,0,0,0,0,'',''),(208,'7-4','7-4','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:94:\"“Misafir rızkını getirir, ev halkının günahlarını götürür.” el-Bihar, 75/461/14\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-05-20 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-05-20 11:07:04',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,118,0,NULL,0,0,0,0,'',''),(209,'25-4','25-4','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:81:\"“İçine misafirin girmediği eve melekler girmez.” Cami’ul Ahbar, 378/1058\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,'2014-06-26 08:40:08',536,'0000-00-00 00:00:00','2014-06-26 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-05-20 11:09:05',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,119,0,NULL,0,0,0,0,'',''),(210,'9-3','9-3','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:240:\"“Münezzeh olan Allah’ın seni zikriyle munis kıldığını görürsen, şüphesiz seni sevmiştir. Seni yaratıklarıyla munis ettiğini ve zikrinden ayırdığını görürsen şüphesiz sana buğzetmiştir.” Gurer’ul-Hikem, 4040\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-05-20 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-05-20 11:14:59',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,91,0,NULL,0,0,0,0,'',''),(211,'9-4','9-4','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:118:\"“Her kim gafiller arasında zikrederse, kaçanlar arasında cihat edenler gibidir.” Mekarim’ul-Ahlak, 2/373/2661\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-05-20 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-05-20 11:17:25',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,120,0,NULL,0,0,0,0,'',''),(212,'10-4','10-4','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:166:\"“Her kim insanların en zengini olmak istiyorsa, gayrisinin elinde olan şeylerden daha çok Allah’ın elinde olan şeylere itminan etmelidir.” el-Kafi, 2/139/8\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',536,NULL,0,'2020-06-14 06:54:42','2014-05-20 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-05-20 11:20:55',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,121,0,NULL,0,0,0,0,'',''),(213,'10-3','10-3','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:163:\"“Zenginlik arzunun az olması ve sana yeten şeyle hoşnut olmandır. 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Şüphesiz oruç bedenin zekatıdır.” el-Bihar, 78/99/1\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-05-20 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-05-20 11:27:22',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,94,0,NULL,0,0,0,0,'',''),(216,'11-4','11-4','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:90:\"“Allah’ın, malını artırmasını istiyorsan, zekatını öde.” el-Bihar, 96/23/54\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-05-20 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-05-20 11:32:31',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,122,0,NULL,0,0,0,0,'',''),(217,'12-4','12-4','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:173:\"“Kardeşin için (yaptıkları ve söyledikleri sebebiyle) özür bulmaya çalış. Eğer özür bulamazsan bir özür uydur (kötü zanda bulunma.)” el-Bihar, 75/197/15\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-05-20 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-05-20 11:36:02',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,123,0,NULL,0,0,0,0,'',''),(218,'13-3','13-3','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:158:\"“Şüphesiz cimrilik, korkaklık ve hırs Allah’a kötü zanda bulunmanın bir araya topladığı çeşitli hasletlerdir.” Nehc’ul Belağa, 53. mektup\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-05-20 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-05-20 11:38:39',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,95,0,NULL,0,0,0,0,'',''),(219,'13-4','13-4','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:93:\"“Şüphesiz Allah-u Teala kerimdir ve kerem sahibi kimseleri sever.” Kenz\'ul-Ummal, 15991\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-05-20 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-05-20 11:45:18',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,124,0,NULL,0,0,0,0,'',''),(220,'14-4','14-4','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:88:\"“İnsanların en akıllısı insanlarla en iyi geçinenidir.” Emali’es-Seduk, 28/4\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-05-20 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-05-20 12:32:36',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,125,0,NULL,0,0,0,0,'',''),(221,'14-3','14-3','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:122:\"“Kardeşlerin en kötüsü nefsin hususunda sana yumuşak davranan ve ayıplarını örtendir.” Gurer’ul-Hikem, 5725\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-05-20 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-05-20 12:34:13',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,96,0,NULL,0,0,0,0,'',''),(222,'15-3','15-3','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:201:\"“Sakın hükümetinden nasibin, bir mal elde etmek veya bir öfkeyi dindirmek olmasın. 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Zira çok yemek kalbi katılaştırır, organları Allah’a itaat hususunda bitkin düşürür. Himmetleri öğüt dinlemekten sağır kılar.” el-Bihar, 77/182/10\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-05-20 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-05-20 12:57:39',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,128,0,NULL,0,0,0,0,'',''),(229,'18-3','18-3','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:95:\"“Bedenlerin azığı yemektir. Canların azığı ise yedirmektir.” Mişkat’ul Envar, 325\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-06-08 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-06-08 10:51:38',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,100,0,NULL,0,0,0,0,'',''),(230,'19-4','19-4','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:98:\"“Ümmetimin yaşlılarına saygı göstermek bana saygı göstermektir.” Kenz’ul Ummal, 6013\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-06-08 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-06-08 11:00:56',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,130,0,NULL,0,0,0,0,'',''),(231,'19-3','19-3','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:130:\"“Akıllı kimse yaşlanınca aklı gençleşir. 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hikmet\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-06-08 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-06-08 11:44:59',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,105,0,NULL,0,0,0,0,'',''),(236,'24-3','24-3','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:104:\"“Ahiret ameliyle dünyayı taleb eden, taleb ettiği şeye en uzak olandır.” Gurer’ul-Hikem, 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Hata edenlerin en hayırlısı tövbe edenlerdir.” Durr’ul Mensur, 1/626\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,'2014-06-21 07:37:40',536,'0000-00-00 00:00:00','2014-06-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-06-08 11:56:49',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,131,0,NULL,0,0,0,0,'',''),(238,'25-3','25-3','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:126:\"“Şüphesiz canlarınızın bir değeri vardır. O halde onu cennet dışında bir şeye satmayın.” Gurer’ul Hikem 3473\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-06-08 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-06-08 12:00:00',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,107,0,NULL,0,0,0,0,'',''),(239,'28-3','28-3','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:166:\"“Ey tüccar topluluğu! Şüphesiz şeytan ve günah alışverişte hazır bulunurlar. O halde alışverişinizi sadaka ile karıştırın.” Kenz’ul-Ummal, 9440\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,'2014-06-18 02:23:43',536,'0000-00-00 00:00:00','2014-06-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-06-08 12:09:49',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,132,0,NULL,0,0,0,0,'',''),(240,'26-3','26-3','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:117:\"Zenginlik ve izzet her tarafta gezer, tevekkül mekanını bulduklarında ise orayı vatan edinirler. el-Kafi, 2/65/3\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-06-08 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-06-08 12:29:41',536,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,108,0,NULL,0,0,0,0,'',''),(241,'27-3','27-3','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:147:\"“Allah Resulü (s.a.a) hiçbir zaman, geçen hiçbir iş hususunda, “Keşke bundan başkası olsaydı” demezdi.” Tenbih’ul Havatir, 2/185\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-06-08 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-06-08 12:46:26',536,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,109,0,NULL,0,0,0,0,'',''),(242,'28-3','28-3','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:135:\"“Odalarınızı örümcek ağlarından temizleyin, çünkü onları bırakmak fakirlik meydana getirir.” Vesail’uş-Şia, 3/575/2\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,'2014-06-21 07:42:57',536,'0000-00-00 00:00:00','2014-06-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-06-08 12:49:47',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,110,0,NULL,0,0,0,0,'',''),(243,'29-3','29-3','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:151:\"“Söz kalpten çıkınca kalbe oturur. Dilden çıkınca kulaklardan öteye geçmez.” Şerh-u Nehc’il Belağa li İbn-i Ebi’l Hadid, 20/287/279\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,'2014-06-21 07:43:25',536,'0000-00-00 00:00:00','2014-06-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-06-08 12:56:00',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,111,0,NULL,0,0,0,0,'',''),(244,'21-4','21-4','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:115:\"“Ben risaleti tebliğ etmekle emrolunduğum gibi insanlarla iyi geçinmekle de emrolundum.” Tuhef’ul Ukul, 48\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,'2014-07-12 19:48:20',536,'0000-00-00 00:00:00','2014-07-12 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-06-21 07:46:12',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,133,0,NULL,0,0,0,0,'',''),(245,'31-3','31-3','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:219:\"“Ey Şialar! Bizim için süs sebebi olun, utanç vesilesi olmayın. İnsanlarla güzel konuşun, dillerinizi koruyun, boş konuşmayın ve kendinizi çirkin sözler söylemekten alıkoyun.” Emali’es-Seduk, 327/17\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-06-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-06-21 07:56:54',536,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,112,0,NULL,0,0,0,0,'',''),(246,'30-3','30-3','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:216:\"“Söz iki çirkin haslet arasında yer almıştır: Çok konuşmak ve az konuşmak. 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Zira ki sizle zayıf insanlar vesilesiyle rızık yiyor ve yardım görüyorsunuz.” Kenz’ul-Ummal, 6019\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-07-16 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-07-16 10:45:13',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,152,0,NULL,0,0,0,0,'',''),(296,'31-4','31-4','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:140:\"“Aziz ve celil olan Allah’a ulaşmak, sadece gece merkebine binmekle (gece namazı ile) katedilen bir yolculuktur.” el-Bihar, 78/380/4\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',536,NULL,0,'2020-06-14 06:50:39','2014-07-16 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-07-16 10:58:12',536,0,0,0,'s',14,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,144,0,NULL,0,0,0,0,'',''),(297,'1-5','1-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:84:\"“Kendine nasıl davranılmasını seviyorsan insanlara karşı da öyle davran.”\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-07-16 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-07-16 11:01:39',536,0,0,0,'s',5,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,145,0,NULL,0,0,0,0,'',''),(298,'10-5','10-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:105:\"“Seninle oturup kalkan kimseye karşı güzel davran ki Müslüman olasın.” Emali’es-Seduk, 168/13\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-07-16 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-07-16 11:08:29',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,153,0,NULL,0,0,0,0,'',''),(299,'2-5','2-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:148:\"“İnsanlarla; öldüğünüzde ağlayacakları, yaşadığınızda ise sizi özleyecekleri bir şekilde geçinin.” Nehc’ul-Belağa, 10. hikmet\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-07-16 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-07-16 11:11:01',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,146,0,NULL,0,0,0,0,'',''),(300,'11-5','11-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:123:\"“Ben de şaka yapıyorum. Ama hak dışında bir şey demiyorum.” Şerh-i Nehc’ul-Belağa-i İbn-i Ebi\'l-Hadid, 6/330\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-07-16 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-07-16 11:15:26',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,154,0,NULL,0,0,0,0,'',''),(301,'12-5','12-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:114:\"“Eğer ümmetime zor gelmeseydi onlara her namazda dişlerini fırçalamalarını emrederdim.” el-Kafi, 3/22/1\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-07-16 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-07-16 11:16:46',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,155,0,NULL,0,0,0,0,'',''),(302,'3-5','3-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:215:\"“Ölülerinizi ziyaret edin. Şüphesiz onlar sizin ziyaretinizden feraha erişirler. İnsan anne babasının kabrinin başında onlar için dua ettikten sonra Allah’tan hacetini dilemelidir.” el-Hisal, 618/10\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-07-16 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-07-16 11:19:22',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,147,0,NULL,0,0,0,0,'',''),(303,'13-5','13-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:118:\"“Şüphesiz her şeyin bir şerefi vardır. En şerefli oturma ise kıbleye doğru olanıdır.” el-Bihar, 75/469/4\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-07-16 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-07-16 11:35:45',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,156,0,NULL,0,0,0,0,'',''),(304,'4-5','4-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:114:\"“Resulullah (s.a.a) bir meclise girdiğinde meclisin en alt köşesinde otururdu.” Mekarim’ul-Ahlak, 1/66/71\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,'2014-07-27 09:23:53',536,'0000-00-00 00:00:00','2014-07-27 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-07-16 11:36:57',536,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,148,0,NULL,0,0,0,0,'',''),(305,'5-5','5-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:185:\"“Fıtır ve Kurban bayramınızı, “la ilahe illallah” , “vallahu ekber” , “ve’l-hemdu lillah” ve “sübhanellah” cümleleriyle süsleyiniz.” Kenz’ul Ummal, 24095\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-07-27 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-07-27 09:18:27',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,157,0,NULL,0,0,0,0,'',''),(306,'5-5','5-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:104:\"“Allah’a ve ahiret gününe inanan kimse şüpheli bir mekanda oturmamalıdır.” el-Kafi, 2/378/10\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-07-27 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-07-27 09:25:14',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,149,0,NULL,0,0,0,0,'',''),(307,'14-5','14-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:118:\"“Şüphesiz her şeyin bir şerefi vardır. En şerefli oturma ise kıbleye doğru olanıdır.” el-Bihar, 75/469/4\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-07-27 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-07-27 09:34:27',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,158,0,NULL,0,0,0,0,'',''),(308,'6-5','6-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:173:\"“Meclisin en üst köşesine oturmak için çırpınma; zira hiç şüphesiz yükseltileceğin yer alçaltılacağın yerden daha hayırlıdır.” Gurer’ul-Hikem, 10283\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-07-27 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-07-27 09:36:01',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,150,0,NULL,0,0,0,0,'',''),(309,'7-5','7-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:112:\"“İnsanlardan Allah’ı en çok bilen kimse, Allah’tan en çok niyazda bulunandır.” Gurer\'ul-Hikem, 3260\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-07-27 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-07-27 09:49:53',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,151,0,NULL,0,0,0,0,'',''),(310,'8-5','8-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:76:\"“Kendini tanıyan kimse şüphesiz rabbini tanır.” Gurer\'ul-Hikem, 7946\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-07-27 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-07-27 09:57:11',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,152,0,NULL,0,0,0,0,'',''),(311,'9-5','9-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:129:\"“Eğer mal ve servetin senin olmazsa, sen onun olursun. 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Zira o sana asla acımaz.” Durret’ul-Bahire, 24\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-07-27 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-07-27 10:01:06',536,0,0,0,'s',6,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,153,0,NULL,0,0,0,0,'',''),(312,'10-5','10-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:97:\"“Zenginlik gurbette vatandır; fakirlik ise vatanda gurbettir.” Nehc’ul-Belağa, 56. hikmet\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-07-27 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-07-27 10:06:22',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,154,0,NULL,0,0,0,0,'',''),(313,'6-5','6-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:98:\"“Müminin üç günden fazla kardeşiyle küs durması caiz değildir.” Kenz’ul Ummal, 24793\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-07-27 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-07-27 10:08:23',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,159,0,NULL,0,0,0,0,'',''),(314,'16-5','16-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:76:\"“Nice Kur’an okuyan kimseye, Kur’an lanet eder.” el-Bihar, 92/184/19\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-07-27 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-07-27 10:11:01',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,160,0,NULL,0,0,0,0,'',''),(315,'17-5','17-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:195:\"“Bu kalpler de aynen demir gibi pas tutar.” Oradakiler, “Ya Resulullah! Onun cilası nedir?” diye sorduklarında ise şöyle buyurmuştur: “Kur’an okumaktır.” Kenz’ul Ummal, 2441\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-07-27 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-07-27 10:13:42',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,161,0,NULL,0,0,0,0,'',''),(316,'12-5','12-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:119:\"“İnsanı Allah’ı hatırlamaktan gafil kılan her şey meysirden (kumardan) sayılır.” Emali’et-Tusi, 336/681\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,'2014-08-03 16:17:00',536,'0000-00-00 00:00:00','2014-08-03 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-07-27 10:18:19',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,155,0,NULL,0,0,0,0,'',''),(317,'11-5','11-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:91:\"“Her kim Allah’a kul olursa Allah her şeyi ona kul eder.” Tenbih’ul-Havatir, 2/108\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-07-27 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-07-27 10:21:23',536,0,0,0,'s',5,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,156,0,NULL,0,0,0,0,'',''),(318,'13-5','13-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:94:\"“Rabbinizin zulmünden korkmayın. 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Zira kıyamette her müminin şefaat etme hakkı vardır.” Kenz’ul Ummal, 24642\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-08-08 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-08 12:55:52',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,163,0,NULL,0,0,0,0,'',''),(325,'19-5','19-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:85:\"“Kendini terbiye etmek için en iyi yardımcı kanaattir.” Gurer’ul Hikem, 3191\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-08-08 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-08 13:00:54',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,162,0,NULL,0,0,0,0,'',''),(326,'20-5','20-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:167:\"“Kendinden daha düşük olanına bak, kendinden daha zengin olanına bakma. Zira bu iş seni sana kısmet olan şeye karşı kanaatkar kılar.” el-Kafi, 8/244/338\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-08-08 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-08 13:02:56',536,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,163,0,NULL,0,0,0,0,'',''),(327,'21-5','21-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:123:\"“Kalplerinize yumuşaklık verin, çok düşünün ve Allah’ın korkusundan çok ağlayın.” A’lam’ud-Din, 365/33\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-08-08 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-08 13:06:35',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,164,0,NULL,0,0,0,0,'',''),(328,'20-5','20-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:145:\"“Eğer şeytanlar, insanoğlunun kalbinin etrafına toplanmış olmasalardı, şüphesiz insanlar, melekutu görürlerdi.” el-Bihar, 70/59/39\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-08-08 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-08 13:15:44',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,165,0,NULL,0,0,0,0,'',''),(329,'22-5','22-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:138:\"“Allah Tebarek ve Teala, sizin yüzlerinize ve varlığınıza bakmaz, kalplerinize ve amellerinize bakar.” Emali’et-Tusi, 536/1162 \";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-08-08 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-08 13:17:46',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,166,0,NULL,0,0,0,0,'',''),(330,'21-5','21-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:120:\"“Kötülüklere karşı eli ve diliyle itiraz etmeyen bir kimse, diriler arasında ölü gibidir.” Tehzib, 6/181/374\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,'2014-08-14 00:35:42',536,'0000-00-00 00:00:00','2014-08-14 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-08 13:24:15',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,164,0,NULL,0,0,0,0,'',''),(331,'23-5','23-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:211:\"“Bilin ki insanlardan korkmak sizden birinin hakkı görüp dile getirmesine engel olmamalıdır. (Zira hakkı ifade etmek ) ne bir eceli yakınlaştırır ne de rızkı uzaklaştırır.” Kenz\'ul-Ummal, 5570\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-08-14 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-14 00:36:45',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,167,0,NULL,0,0,0,0,'',''),(332,'22-5','22-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:111:\"“Allah Resulü bizlere günahkarlara karşı asık bir surat takınmamızı emretmiştir.” el-Kafi, 5/59/10\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-08-14 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-14 00:38:06',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,165,0,NULL,0,0,0,0,'',''),(333,'23-5','23-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:199:\"“Bir topluluğun yaptığından razı olan, onlarla o işe girmiş gibidir. Batıl işe girenin ise iki suçu vardır: Onu yapma ve yapılmasına razı olma suçu.” Nehc’ul-Belağa, 154. hikmet\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-08-14 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-14 00:39:56',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,166,0,NULL,0,0,0,0,'',''),(334,'24-5','24-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:205:\"“İnsanları kö¬tülükten menedip kendiniz de kötülükten uzak durun. Çünkü siz önce bizzat kötülük etmemekle, sonra kötü¬lükten nehyetmekle emrolundunuz.” Nehc’ul-Belağa, 105. hutbe\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-08-14 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-14 00:41:18',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,167,0,NULL,0,0,0,0,'',''),(335,'24-5','24-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:116:\"“İyiliği tamamlamak, iyiliğe başlamaktan daha üstündür.” Emali’et-Tusi, 596/1235; Kenz\'ul-Ummal, 16256 \";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-08-14 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-14 00:43:03',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,168,0,NULL,0,0,0,0,'',''),(336,'25-5','25-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:101:\"“Sana iyilik yapılınca onu hatırla, sen iyilik yapınca onu unut.” Gurer’ul-Hikem, 4000-4001\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 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Müslümanların senin elinden ve dilinden güvende olmasıdır.” Kenz’ul Ummal, 17\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-08-14 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-14 00:55:31',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,171,0,NULL,0,0,0,0,'',''),(342,'29-5','29-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:86:\"“Çocuklarınıza peygamberlerin adlarını verin.” Mekarim’ul Ahlak, 1/474/1626\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-08-14 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-14 00:58:44',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,172,0,NULL,0,0,0,0,'',''),(343,'28-5','28-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:211:\"“Miskin Ademoğlu! Eceli gizli, hastalıkları örtülü, ameli mahfuzdur. Bir sivrisinek incitir, (boğazına tıkanan) bir damla öldürür, bir ter kokutur!“ Şerh-u Nehc’il Belağa Ebi’l Hadid, 20/62\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-08-14 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-14 01:01:41',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,171,0,NULL,0,0,0,0,'',''),(344,'29-5','29-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:100:\"“Mümin kendisine karşı insaflı davranmayan kimseye insaflı davranır.” Gurer\'ul-Hikem, 1410\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-08-14 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-14 01:05:08',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,172,0,NULL,0,0,0,0,'',''),(345,'30-5','30-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:195:\"“Üç şey imanın gerçeklerindendir: Darda olduğu halde infak etmek, insanlara karşı insaflı davranmak ve ilim öğrenmek isteyen kimseye ilim bağışında bulunmak.” el-Bihar, 77/52/3\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-08-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-21 16:47:07',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,173,0,NULL,0,0,0,0,'',''),(346,'30-5','30-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:142:\"“Allah’a itaat yolunda infakta bulunmaktan çekinme. Aksi taktirde iki katını Allah’a günah yolunda harcarsın.” Tuhef\'ul-Ukul, 408\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-08-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-21 16:50:20',536,0,0,0,'s',10,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,173,0,NULL,0,0,0,0,'',''),(347,'31-5','31-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:79:\"“İnatçı kimsenin görüşü ve düşüncesi yoktur.” Gurer\'ul-Hikem, 887\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-08-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-21 16:53:45',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,174,0,NULL,0,0,0,0,'',''),(348,'31-5','31-5','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:102:\"“Mümin, önce selam verir. Münafık ise “Bana selam verilmelidir” der.” Kenz’ul-Ummal, 778\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-08-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-21 22:18:34',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,174,0,NULL,0,0,0,0,'',''),(349,'1-6','1-6','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:124:\"“Mümin, nefsinin kendisinden sıkıntıda, insanların ise kendisinden güvende olduğu kimsedir.” Kenz’ul-Ummal, 752\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-08-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-21 22:19:40',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,175,0,NULL,0,0,0,0,'',''),(350,'1-6','1-6','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:159:\"“Mümin kazancı helal, ahlakı güzel ve batını salim olan, malının fazlasını infak eden ve fazla konuşmaktan sakınan kimsedir.” el-Kafi, 2/235/18\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-08-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-21 22:22:31',536,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,175,0,NULL,0,0,0,0,'',''),(351,'2-6','2-6','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:167:\"“Şüphesiz kızım, Allah’ın kendisini ve onu sevenleri ateşten ayırıp uzak tuttuğu için “Fatıma” olarak adlandırılmıştır.” Emali’et-Tusi, 300\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-08-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-21 22:33:16',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,176,0,NULL,0,0,0,0,'',''),(352,'2-6','2-6','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:224:\"“Şüphesiz Fatıma (a.s) için aziz ve celil olan Allah nezdinde dokuz isim vardır: “Fatıma, es-Seddika, el-Mubareke, et-Tahire, ez-Zekiyye, er-Reziyye, el-Merziyye, el-Muhaddese, ez-Zehra.” Emali’es-Seduk, 474/18\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,'2014-08-25 10:18:42',536,'0000-00-00 00:00:00','2014-08-25 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-21 22:36:17',536,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,176,0,NULL,0,0,0,0,'',''),(353,'3-6','3-6','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:104:\"“Ali’nin bu ümmet üzerindeki hakkı babanın evlat üzerindeki hakkı gibidir.” el-Bihar, 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İlim isteyenler kapısından gelmelidir.” Kenz’ul-Ummal, 32979\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-08-25 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-25 10:22:53',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,178,0,NULL,0,0,0,0,'',''),(355,'5-6','5-6','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:83:\"“Ben kimin mevlası isem, Ali de onun mevlasıdır.” Tarih-u Dimeşk, 1/366/461\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-08-25 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-25 10:26:49',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,179,0,NULL,0,0,0,0,'',''),(356,'6-6','6-6','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:116:\"“İlim sayılamayacak kadar çoktur. O halde her şeyin en güzelini almaya çalışın.” Kenz’ul-Fevaid, 2/31\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-08-25 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-25 10:31:06',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,180,0,NULL,0,0,0,0,'',''),(357,'7-6','7-6','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:125:\"“Biliniz ki kötülerin en kötüsü kötü alimlerdir. İyilerin en iyisi ise iyi alimlerdir.” Münyet’ül-Mürid, 137\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-08-25 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-25 10:32:13',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,181,0,NULL,0,0,0,0,'',''),(358,'8-6','8-6','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:129:\"“Her kimin ilmi artar ve hidayeti artmazsa, Allah’tan uzaklaşmasından başka bir şeyi artmaz.” Tenbih’ul-Havatir, 2/21\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-08-25 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-25 10:33:30',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,182,0,NULL,0,0,0,0,'',''),(359,'3-6','3-6','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:138:\"“Günahkar insanlar arasında, azabı en şiddetli olan kimse, ilminden en küçük bir fayda görülmeyen alimdir.” el-Bihar, 2/37/53\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-08-25 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-25 10:36:57',536,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,177,0,NULL,0,0,0,0,'',''),(360,'4-6','4-6','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:123:\"“Alimin sürçmesi, geminin kırılması gibidir. Böylece yolcularını boğar ve kendisi de batar.” el-Bihar, 2/58/39\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-08-25 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-25 10:40:35',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,178,0,NULL,0,0,0,0,'',''),(361,'9-6','9-6','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:114:\"“En iyi sadaka, insanın bir ilim öğrenmesi, sonra onu kardeşine öğretmesidir.” Münyet’ül-Mürid, 105\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-08-25 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-25 10:46:52',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,183,0,NULL,0,0,0,0,'',''),(362,'5-6','5-6','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:128:\"“Allah, alimlerden öğretme sözünü almadıkça, cahillerden öğrenme sözünü almadı.” Nehc’ul-Belağa, 478. hikmet\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-08-27 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-27 20:17:42',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,179,0,NULL,0,0,0,0,'',''),(363,'10-6','10-6','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:110:\"“Cahil kimseler arasında, ilim talep eden kimse, ölüler arasındaki diri gibidir.” Kenz\'ul-Ummal, 28726\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-08-27 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-27 20:19:23',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,184,0,NULL,0,0,0,0,'',''),(364,'11-6','11-6','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:74:\"“Alimin yüzüne sevgiyle bakmak, ibadettir.” Nevadir’ur-Ravendi, 11\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-08-27 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-08-27 20:20:10',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,185,0,NULL,0,0,0,0,'',''),(365,'12-6','12-6','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:121:\"“Çin’de de olsa ilim öğreniniz. 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Tefekkür eden kimse ibret alır, ibret alan kimse kenara çekilir ve kenara çekilen kimse salim kalır. 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eğer Kur’an ile uyum içindeyse o bendendir ve onu ben demişimdir.” Kenz’ul-Ummal, 907\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-15 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-15 10:23:37',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,198,0,NULL,0,0,0,0,'',''),(397,'25-6','25-6','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:106:\"“Bir şey isteyen kimseyi yarım üzüm veya hurma tanesiyle bile olsa reddetme.” Tuhef’ul-Ukul, 172\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-16 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-16 12:03:55',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,199,0,NULL,0,0,0,0,'',''),(398,'25-6','25-6','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:156:\"“Kul kendi yüzüne insanlardan bir şey dileme kapısını açınca, Allah da onun yüzüne fakirlikten yetmiş kapı açar.” Cami’ul-Ahbar, 379/1061\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-16 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-16 12:06:56',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,199,0,NULL,0,0,0,0,'',''),(399,'26-6','26-6','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:150:\"“Mümin kula verilen en hayırlı şey güzel ahlaktır. İnsana verilen en kötü şey ise güzel yüzdeki kötü kalptir.” Kenz’ul-Ummal, 5170\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-16 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-16 12:12:03',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,200,0,NULL,0,0,0,0,'',''),(400,'26-6','26-6','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:74:\"“Güzel koku sürmek peygamberlerin sünnetindendir.” el-Kafi, 6/510/2\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-16 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-16 12:13:28',536,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,200,0,NULL,0,0,0,0,'',''),(401,'27-6','27-6','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:52:\"“Güzelliğin afeti gururdur.” el-Bihar, 77/59/3\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-16 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-16 17:51:51',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,201,0,NULL,0,0,0,0,'',''),(402,'28-6','28-6','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:113:\"“Her hastalığın bir ilacı vardır. Günahın ilacı ise istiğfardır.” Mustedrek’ul-Vesail, 5/316/5972\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-16 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-16 17:54:07',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,202,0,NULL,0,0,0,0,'',''),(403,'29-6','29-6','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:188:\"“Üç şeyin cezası bu dünyada görülür ve ahirete ertelenmez: Anne babaya eziyet, insanlara karşı zorbalık ve iyiliğe küfranda bulunmak (nankörlük).” Emali’et-Tusi, 237/1\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-17 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-17 20:52:17',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,203,0,NULL,0,0,0,0,'',''),(404,'27-6','27-6','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:93:\"“Günah sebebiyle ölenler, eceliyle ölenlerden daha çoktur.” Emali’et-Tusi, 701/1498\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-17 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-17 20:53:28',536,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,201,0,NULL,0,0,0,0,'',''),(405,'28-6','28-6','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:195:\"“Şüphesiz kul günah işleyince gece namazından mahrum kalır. Kötü işin insan üzerindeki etkisinin hızı, bıçağın ete girişindeki hızından daha süratlidir.” el-Kafi, 2/272/16\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-17 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-17 20:54:38',536,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,202,0,NULL,0,0,0,0,'',''),(406,'30-6','30-6','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:126:\"“Eğer benim bildiğim şeyleri siz de bilseydiniz kesinlikle çok ağlar ve az gülerdiniz.” Nur’us Sakaleyn, 2/249/261\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-17 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-17 20:57:58',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,204,0,NULL,0,0,0,0,'',''),(407,'31-6','31-6','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:88:\"“Gıybet birinde bulunan ayıpları arkasından söylemendir.” Kenz’ul Ummal, 8014\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-17 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-17 21:03:02',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,205,0,NULL,0,0,0,0,'',''),(408,'29-6','29-6','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:124:\"“Kulağın hakkı, onu gıybetten münezzeh kılman ve helal olmayan şeyi işitmekten alı koymandır.” el-Hisal, 566/1\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-17 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-17 21:04:14',536,0,0,0,'s',7,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,203,0,NULL,0,0,0,0,'',''),(409,'30-6','30-6','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:175:\"“Gıybet etme ki senin de gıybetin edilir. Kardeşin için kuyu kazma ki kendin içine düşersin. Zira hangi elle verirsen o elle de geri alırsın.” el-Bihar, 75/249/16\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-17 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-17 21:05:31',536,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,204,0,NULL,0,0,0,0,'',''),(410,'1-7','1-7','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:187:\"“Gençliğinde kulluk yolunu tutturan abid gencin yaşlılıkta ibadete yönelen yaşlıdan üstünlüğü, meleklerin diğer insanlara üstünlüğü gibidir.” Kenz’ul Ummal, 43059\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-17 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-17 21:09:26',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,206,0,NULL,0,0,0,0,'',''),(411,'2-7','2-7','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:204:\"“Allah-u Teala ibadet ehli olan bir gencin varlığı sebebiyle meleklere karşı övünür ve şöyle buyurur: “Bu kuluma bakınız! Benim için şehvetinden el çekmiştir.” Kenz’ul-Ummal, 43057\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-17 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-17 21:12:23',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,207,0,NULL,0,0,0,0,'',''),(412,'31-6','31-6','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:83:\"“Gazabı suskunlukla ve şehveti akılla tedavi ediniz.” Gurer’ul Hikem, 5155\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-17 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-17 21:14:25',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,205,0,NULL,0,0,0,0,'',''),(413,'1-7','1-7','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:141:\"“Fitneye karşı iki yaşındaki deve gibi ol; onun ne binilecek sırtı, ne de sağılacak memesi vardır.” Nehc’ul Belağa, 1. hikmet\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-17 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-17 21:17:41',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,206,0,NULL,0,0,0,0,'',''),(414,'2-7','2-7','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:108:\"“En üstün ibadet, sürekli Allah ve Allah’ın kudreti hakkında tefekkür etmektir.” el-Kafi, 2/55/3\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-17 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-17 21:18:54',536,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,207,0,NULL,0,0,0,0,'',''),(415,'3-7','3-7','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:103:\"“Bir fakihin iblis için varlığı, bin abidin varlığından daha ağırdır.” el-Bihar, 1/177/48\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-17 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-17 21:21:22',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,208,0,NULL,0,0,0,0,'',''),(416,'3-7','3-7','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:201:\"“Kur’an\'ı öğrenin, çünkü o sözlerin en güzelidir. Onda anlayışınızı derinleştirip kavrayışınızı genişletin. Çünkü o gönüllerin baharıdır.” Nehc’ul-Belağa, 110. hutbe\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-17 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-17 21:24:06',536,0,0,0,'s',14,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,208,0,NULL,0,0,0,0,'',''),(417,'4-7','4-7','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:103:\"“Ne mutlu sabırlı fakirlere! Onlar göklerin ve yerin melekutunu görenlerdir.” el-Kafi, 2/263/13\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-17 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-17 21:31:05',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,209,0,NULL,0,0,0,0,'',''),(418,'4-7','4-7','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:69:\"“Cehalet gibi bir fakirlik yoktur.” Nehc’ul-Belağa, 54. hikmet\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-17 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-17 21:34:04',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,209,0,NULL,0,0,0,0,'',''),(419,'5-7','5-7','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:139:\"“Kocasının kötü ahlakı karşısında sabreden kadına Allah Asiye binti Muzahim’in sevabını bağışlar.” el-Bihar, 103/247/30\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-17 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-17 21:38:32',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,210,0,NULL,0,0,0,0,'',''),(420,'6-7','6-7','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:79:\"“Karısına bir su içiren erkek mükafata erişir.” Kenz’ul-Ummal, 44435\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-17 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-17 21:41:22',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,211,0,NULL,0,0,0,0,'',''),(421,'7-7','7-7','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:117:\"“Evlilik benim sünnetimdir. O halde her kim sünnetimden yüz çevirirse benden değildir.” el-Bihar, 103/220/23\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-18 10:25:11',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,212,0,NULL,0,0,0,0,'',''),(422,'5-7','5-7','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:92:\"“Dünyadan arzularınızı kısaltarak (ahiret için) azık alın.” Tuhef’ul Ukul, 286\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-18 10:30:07',536,0,0,0,'s',8,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,210,0,NULL,0,0,0,0,'',''),(423,'6-7','6-7','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:92:\"“Sana emin kimse hıyanet etmemiş, sen emaneti haine vermişsin.” et-Tehzib, 7/232/1013\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-18 10:35:42',536,0,0,0,'s',8,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,211,0,NULL,0,0,0,0,'',''),(424,'7-7','7-7','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:110:\"“Beyaz elbise giyininiz şüphesiz beyaz elbise Allah Resulünün ve bizim elbisemizdir.” el-Kafi, 6/450/2\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-18 10:40:19',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,212,0,NULL,0,0,0,0,'',''),(425,'8-7','8-7','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:175:\"“Ey insanlar! Allah\'tan korkun; hiç kimse eğlensin diye boşuna yaratılmamış, boş işler yapsın diye kendi haline terkedilmemiştir.” Nehc’ul Belağa, 370. hikmet\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-18 10:43:10',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,213,0,NULL,0,0,0,0,'',''),(426,'9-7','9-7','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:133:\"“Kendini eğitip terbiye eden kimse, insanları eğitip terbiye eden kimseden daha çok ululanmaya layıktır.” el-Bihar, 2/56/33\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-18 10:49:16',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,214,0,NULL,0,0,0,0,'',''),(427,'10-7','10-7','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:113:\"“Şüphesiz insanlar altın ve gümüşten daha çok güzel bir edebe muhtaçtırlar.” Gurer’ul Hikem, 3590\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-18 10:51:01',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,215,0,NULL,0,0,0,0,'',''),(428,'11-7','11-7','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:143:\"“İnsanlar ömürleriyle yaşamaktan çok, iyilikleriyle yaşarlar; ecelleriyle ölmekten çok, günahlarıyla ölürler.” el-Bihar 5/140/7\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-18 10:52:37',536,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,216,0,NULL,0,0,0,0,'',''),(429,'12-7','12-7','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:97:\"“İnsanlar bilmedikleri şeyin düşmanıdırlar.” Nehc’ul Belağa, 172. ve 478. hikmetler.\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-18 10:53:51',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,217,0,NULL,0,0,0,0,'',''),(430,'9-7','9-7','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:73:\"“Dünya bir andır; o halde onu itaatle geçirin.” el-Bihar, 77/164/2\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-18 10:56:23',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,213,0,NULL,0,0,0,0,'',''),(431,'13-7','13-7','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:108:\"“Dünya, durduğunda duran ve peşisıra gittiğinde uzaklaşan gölgen gibidir.” Gurer’ul-Hikem, 9818\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-18 11:00:13',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,218,0,NULL,0,0,0,0,'',''),(432,'14-7','14-7','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:184:\"“Dünyanın misali yılanın misalidir; dokunulması yumuşak ama içi öldürücü zehirdir. Akıllı insanlar ondan sakınır, çocuklar ona ellerini uzatır.” el-Bihar, 78/311/1\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-18 11:01:08',536,0,0,0,'s',10,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,219,0,NULL,0,0,0,0,'',''),(433,'15-7','15-7','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:114:\"“Dünya içtikçe susuzluğu artıran ve sonunda insanı öldüren deniz suyu misalidir.” Tuhef’ul-Ukul, 396\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-18 11:02:19',536,0,0,0,'s',10,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,220,0,NULL,0,0,0,0,'',''),(434,'16-7','16-7','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:217:\"“Dünyadan sakının! O gerçekten kalleş, aldatıcı ve kandırıcıdır! Bir taraftan verici, diğer taraftan ise alıcıdır. Bir taraftan giydirici, bir taraftan soyundurucudur.” Nehc’ul-Belağa, 230. hutbe\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-09-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-09-18 11:07:13',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,221,0,NULL,0,0,0,0,'',''),(435,'8-7','8-7','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:92:\"“İcabet edileceğine yakin ettiğiniz bir halde Allah’a dua edin.” el-Bihar, 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22:01:47',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,217,0,NULL,0,0,0,0,'',''),(440,'12-7','12-7','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:152:\"“Haftada bir gün dini hususunda araştırma yapmayan ve dini hakkında soru sormayan Müslüman ne de kötüdür.” Bihar’ul-Envar, c. 1, s. 176\r\n\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-10-02 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-10-02 22:03:14',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,218,0,NULL,0,0,0,0,'',''),(441,'16-7','16-7','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:181:\"“Her kim ölür de zamanının İmamını (şu anda Hz. 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O yeryüzü zulümle dolduktan sonra, yeryüzünü adaletle doldurur.” el-Müsennef, c. 11, s. 371\r\n\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-10-02 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-10-02 22:05:58',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,220,0,NULL,0,0,0,0,'',''),(443,'14-7','14-7','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:214:\"“Nefsim elinde olan Allah’a and olsun ki bütün göklerin ve yerin ehli bir müminin katlinde birleşse veya onun katlinden razı olsa Allah hepsini cehennem ateşine atar.” Bihar’ul-Envar, c. 75, s. 149\r\n\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-10-02 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-10-02 22:07:19',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,221,0,NULL,0,0,0,0,'',''),(444,'15-7','15-7','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:106:\"“İbadet yetmiş cüzdür. En üstünü ise helalinden kazanç sağlamaktır.” et-Tehzib, c. 6, s. 324\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-10-02 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-10-02 22:08:27',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,222,0,NULL,0,0,0,0,'',''),(445,'18-7','18-7','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:63:\"“Öğüt ne de güzel bir hediyedir.” Gurer\'ul-Hikem , 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07:24:45',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,251,0,NULL,0,0,0,0,'',''),(492,'3-8','3-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:202:\"“Şu dört şey kimde olursa kazancı temiz olur: Alırken kusur aramamalı, satarken övmemeli, malının ayıbını müşteriden gizlememeli ve alışverişte yemin etmemelidir.” el-Kafi, 5/153/18\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-10-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-10-18 07:36:08',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,241,0,NULL,0,0,0,0,'',''),(493,'4-8','4-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:93:\"“Yiyeceklerinizi ölçün, şüphesiz bereket ölçülen yiyecektedir.” el-Kafi, 5/167/2.\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-10-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-10-18 07:40:27',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,242,0,NULL,0,0,0,0,'',''),(494,'5-8','5-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:168:\"“Ey tüccar topluluğu! Şüphesiz şeytan ve günah, alışverişte hazır bulunurlar. O halde alışverişinizi sadaka ile karıştırın.” Kenzü’l-Ummal, 9440\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-10-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-10-18 07:42:11',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,243,0,NULL,0,0,0,0,'',''),(495,'16-8','16-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:104:\"“Şüphesiz Allah Tebarek ve Teâlâ, malını yeminle satan kimseden nefret eder.” el-Emali, 390/6.\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-10-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-10-18 07:46:23',536,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,252,0,NULL,0,0,0,0,'',''),(496,'17-8','17-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:87:\"“Ahiret malı kesattır. O halde onu arttırmaya çalışınız.” el-Bihar 78/90/90\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-10-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-10-18 07:49:28',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,253,0,NULL,0,0,0,0,'',''),(497,'18-8','18-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:127:\"“Şüphesiz canlarınızın bir değeri vardır. O halde onu cennet dışında bir şeye satmayın.” Gureru’l-Hikem, 3473\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',536,NULL,0,'2020-06-13 19:26:30','2014-10-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-10-18 07:51:39',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,254,0,NULL,0,0,0,0,'',''),(498,'6-8','6-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:137:\"“Hüseyin bendendir ve ben de Hüseyin’den. Allah Hüseyin’i seveni sever. Hüseyin torunlardan bir torundur.” el-Bihar, 43/261/1\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,'2014-10-28 14:22:56',536,'0000-00-00 00:00:00','2014-10-28 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-10-28 08:49:30',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,244,0,NULL,0,0,0,0,'',''),(499,'6-8','6-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:167:\"\"Cennette Hz. Peygamber (s.a.a), Hz. Ali (a.s) ve Hz. Fatıma (a.s) ile komşu olmak isteyen, Hz. Hüseyin\'in (a.s) ziyaretini terk etmemelidir.\" Sevab-ul A\'mal, s.313\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-10-28 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-10-28 09:06:38',536,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,255,0,NULL,0,0,0,0,'',''),(500,'7-8','7-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:190:\"“Ben, iyiliği emredip kötülükten sakındırmak, ceddim Resulullah ve babam Ali bin Ebi Talib’in yolunda hareket etmek için kıyam ettim.” Menakıb-i İbn-i Şehraşub, c. 4, s.89.\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-10-28 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-10-28 20:02:00',536,0,0,0,'s',6,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,256,0,NULL,0,0,0,0,'',''),(501,'7-8','7-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:196:\"\"Ya Fatıma, kıyamet günü bütün gözler ağlayacaktır; Hüseyin\'in musibetlerine ağlayan göz hariç; o göz sevinçli olur ve cennet nimetleri ile müjdelenir.\" Bihar-ul Envar, c.44, s.292\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-10-28 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-10-28 20:04:25',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,245,0,NULL,0,0,0,0,'',''),(502,'8-8','8-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:110:\"\"Cennet gençlerinin efendisini görmek isteyen, Hüseyin’e baksın.\" el-Bidaye ve’n-Nihaye, c. 8, s. 206.\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-10-29 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-10-29 21:04:34',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,246,0,NULL,0,0,0,0,'',''),(503,'8-8','8-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:128:\"\"Allah yolunda şehid olmayı saadet, zalimlerle birlikte yaşamayı ise pek acı bir zillet bilirim.\" (Tuhef’ul-Ukul, s. 249)\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-10-29 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-10-29 21:11:08',536,0,0,0,'s',6,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,257,0,NULL,0,0,0,0,'',''),(504,'9-8','9-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:236:\"\"Hüseyin b. Ali\'nin göklerdeki makamı yeryüzündeki makamından daha büyüktür. Allah\'ın arşının sağ tarafına şöyle yazılmıştır: Hüseyin, hidayet kandili ve kurtuluş gemisidir.\" El-Uyun-u Ahbar\'ur-Rıza, c. 1, s. 59.\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-10-31 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-10-31 08:30:43',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,247,0,NULL,0,0,0,0,'',''),(505,'9-8','9-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:184:\"\"Hüseyin (a.s)\'ı ziyaret ediniz, ona cefa etmeyiniz (bu hususta kusur etmeyiniz). Çünkü o, cennet ehli gençlerinin efendisi, şehitlerin ise serveridir.\" Kamil\'uz- Ziyarat, s.109\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-10-31 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-10-31 08:31:20',536,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,258,0,NULL,0,0,0,0,'',''),(506,'10-8','10-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:85:\" “Hasan ve Hüseyin cennet ehli gençlerinin efendisidir.” Kenz’ul Ummal, 37682\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-11-01 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-01 07:29:44',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,248,0,NULL,0,0,0,0,'',''),(507,'11-8','11-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:112:\"“Azametim ve büyüklüğüm Hasan’ın; cesaretim cömertliğim ise Hüseyin’indir.” el-Bihar, 43/264/12\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-11-01 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-01 07:31:36',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,249,0,NULL,0,0,0,0,'',''),(508,'12-8','12-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:120:\"\"Sizin değeriniz cennetten başka şey değildir. Kendinizi cennetten başka şeye satmayın.\" Belagatu\'l-Huseyn, s.308\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-11-02 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-02 23:06:32',536,0,0,0,'s',6,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,259,0,NULL,0,0,0,0,'',''),(509,'12-8','12-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:137:\"\"Şu iki oğlum(Hz. Hasan ve Hz. Hüseyin), benim dünyadaki güllerimdirler.\" el-İrşad, 2/28; Buharî, 2/188; Tirmizî, 5/615, H. 3770\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-11-02 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-02 23:17:05',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,250,0,NULL,0,0,0,0,'',''),(510,'13-8','13-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:151:\"“Şüphesiz Hüseyin’in katlinden dolayı, mü’minlerin kalbinde asla soğumayacak bir sıcaklık vardır.” Cami-u Ehadis-iş Şia, c.12, s.556\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-11-04 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-04 07:25:50',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,251,0,NULL,0,0,0,0,'',''),(511,'14-8','14-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:202:\"“Ya Fatıma, kıyamet günü bütün gözler ağlayacaktır; Hüseyin’in musibetlerine ağlayan göz hariç; o göz sevinçli olur ve cennet nimetleri ile müjdelenir.” Bihar-ul Envar, c.44, s.292\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,'2014-11-04 07:31:58',536,'0000-00-00 00:00:00','2014-11-04 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-04 07:31:11',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,252,0,NULL,0,0,0,0,'',''),(512,'13-8','13-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:163:\"“Allah’a hamdolsun ki insanlar içinde, bize yönelen, bizi metheden ve bizim için mersiye okuyan kimseleri var kılmıştır.” Vesail-uş Şia, c.1, s.469 \";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-11-04 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-04 07:38:46',536,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,260,0,NULL,0,0,0,0,'',''),(513,'15-8','15-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:174:\"\"Ehlibeyt’imin misali, Nuh kavmi arasında Nuh\'un gemisine benzer. O gemiye binen kurtuldu, ondan geriye kalan helak oldu.\" Mu’cemu’s Sağir (Taberani), c.1, s.361-362,\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-11-06 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-06 11:34:52',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,253,0,NULL,0,0,0,0,'',''),(514,'16-8','16-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:134:\"“Cennet, Ehlibeyt’ime zulmeden ve itretim hakkında beni inciten kimseye haram kılınmıştır.” Tefsir-i Kurtubî, c.16, s.22.\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-11-06 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-06 11:36:25',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,254,0,NULL,0,0,0,0,'',''),(515,'17-8','17-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:95:\"“Ben hikmet eviyim. Ali de bu evin kapısıdır.” Sünen-i Tirmizi, c.3, s.261, Hadis: 3723\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-11-06 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-06 11:38:04',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,255,0,NULL,0,0,0,0,'',''),(516,'19-8','19-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:100:\"\"Fatıma, insan hurilerdendir. Cenneti özlediğimde, onu öperdim\" Tarih-i Hatib el-Bağdadî, 5/87\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-11-10 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-10 06:25:24',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,256,0,NULL,0,0,0,0,'',''),(517,'24-8','24-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:130:\"\"Allah\'a isyan ederek bir şeye ulaşmak isteyen kimse, umduğundan uzaklaşarak korktuğu şeye yaklaşır.\" Tuhaf\'ul Ukul s.499 \";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,'2014-11-11 06:42:55',536,'0000-00-00 00:00:00','2014-11-11 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-11 06:36:42',536,0,0,0,'s',6,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,261,0,NULL,0,0,0,0,'',''),(518,'25-8','25-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:149:\"\"İyiliğin karşısında mükafat ve suç karşısında ceza göreceğini (kesinlikle) bilen bir kimse gibi davran.\" Bihar\'ul-Envar, c. 78. s. 127. \";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-11-11 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-11 06:39:45',536,0,0,0,'s',6,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,262,0,NULL,0,0,0,0,'',''),(519,'26-8','26-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:181:\"\"Bilin ki, insanların size olan ihtiyaçları, Allah\'ın size verdiği nimetlerdendir. Öyleyse o nimetlerden bıkmayın, yoksa belaya dönüşür.\" Bihar\'ul-Envar, c. 78, s. 121. \";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-11-11 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-11 06:42:36',536,0,0,0,'s',6,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,263,0,NULL,0,0,0,0,'',''),(520,'20-8','20-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:169:\"\"Birbirinizle karşılaştığınızda, selam verin ve musafaha edin, ayrıldığınızda ise birbirinize mağfiret dileyerek ayrılın.\" Mizan\'ul- Hikme, c. 5, s. 354. \";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-11-11 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-11 06:45:59',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,257,0,NULL,0,0,0,0,'',''),(521,'21-8','21-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:170:\"\"Ben sizler için konuşmasını bilen münafıktan korkarım; sizin bildiğinizi hoşlandığınızı söyler, ama sevmediğinizi yapar.\" Bihar\'ul- Envar, c. 2, s. 110. \";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-11-11 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-11 07:01:05',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,258,0,NULL,0,0,0,0,'',''),(522,'22-8','22-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:108:\"\"Yumuşaklık nede olursa onu süsler; sertlik de nede olursa onu çirkinleştirir.\" Tuhaf\'ul- Ukul, s. 88. \";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-11-11 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-11 07:03:23',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,259,0,NULL,0,0,0,0,'',''),(523,'23-8','23-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:212:\"\"Bilin ki, ümmetimin en kötüleri, şerlerinden korkulduğundan dolayı saygı gösterilen kimselerdir. Bilin ki, şerrinden korkarak halkın saygı gösterdiği kimse benden değildir.\" Tuhaf\'ul Ukul, s. 107. \";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-11-11 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-11 07:07:10',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,260,0,NULL,0,0,0,0,'',''),(524,'24-8','24-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:129:\"\"Kim Allah için kırk gün ihlasla amel ederse, hikmet çeşmeleri kalbinden diline dökülür.\" Cami\'us- Seadat, s. 2, s. 202. \";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-11-11 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-11 07:10:54',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,261,0,NULL,0,0,0,0,'',''),(525,'25-8','25-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:112:\"\"Allah-u Teala şekil ve mallarınıza bakmaz, kalp ve amellerinize bakar ancak.\" Bihar\'ul- Envar c. 77, s. 88. \";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-11-11 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-11 07:12:34',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,262,0,NULL,0,0,0,0,'',''),(526,'27-8','27-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:131:\"“İki şeyin elden gitmeden değerini anlamak zordur; biri sağlık bir diğeri de gençliktir.” Gurer ul Hikem, Hadis No 5764.\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-11-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-18 07:01:18',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,264,0,NULL,0,0,0,0,'',''),(527,'26-8','26-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:169:\"“Kul, Kıyamet Günü henüz adım atamadan ona ömrünü nerede hiç ettiği ve gençliğini ne için harcadığı sorulacaktır.” Tarihu’l-Yâkubî, C. 2, s. 90.\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-11-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-18 07:03:37',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,263,0,NULL,0,0,0,0,'',''),(528,'28-8','28-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:122:\"“Her iman sahibi genç, Kur’ân okuduğunda Kur’ân, onun kanı ve etine işle-mektedir.” El-Kâfî, C. 2, s. 603.\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-11-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-18 07:06:11',536,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,265,0,NULL,0,0,0,0,'',''),(529,'27-8','27-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:137:\"“Sizi yaşlılara karşı iyilik yapmaya ve gençlere de şefkatle yaklaşmaya çağırıyorum.” ; Kenzu’l-A’mâl, Hadis No 6050.\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-11-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-18 07:12:25',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,264,0,NULL,0,0,0,0,'',''),(530,'28-8','28-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:172:\"“Her yavru İlâhî fıtrat ile doğar. Ta ki anne ve babası onu, Hristiyanlık, Musevilik ve Zerdüştlük ile tanıştırana kadar.” Avâli’l-Leâlî, C. 2, s. 35.\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-11-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-18 07:13:54',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,265,0,NULL,0,0,0,0,'',''),(531,'29-8','29-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:159:\"“Gençlik döneminde evlenen her genç için Şeytan, şöyle çığlık atar: “Eyvahlar olsun! Dinini benden korudu” Bihâru’l-Envâr, C. 103, s. 221.\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-11-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-18 07:16:50',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,266,0,NULL,0,0,0,0,'',''),(532,'30-8','30-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:167:\"“Rabbimiz nezdinde en aziz kişi, tövbe eden gençtir ve hiçbir şeyin azizliği onun kadar olamaz” İbn-i Ebi’l-Hadid; Nehcu’l-Belaga Şerhi, C. 11, s. 181.\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-11-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-18 07:19:20',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,266,0,NULL,0,0,0,0,'',''),(533,'30-8','30-8','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:120:\"“Benim için yaşlının görüşü, gencin çare bulmasından daha değerlidir.” Bihâru’l-Envâr, C. 75, s. 105.\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,'2014-11-18 07:29:41',536,'0000-00-00 00:00:00','2014-11-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-18 07:26:42',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,267,0,NULL,0,0,0,0,'',''),(534,'1-9','1-9','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:119:\"“Anne ve babanıza iyi davranın ki, çocuklarınız da sizi iyi davransınlar.” Bihâru’l-Envâr, C. 17, s. 184.\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-11-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-18 07:33:04',536,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,268,0,NULL,0,0,0,0,'',''),(535,'1-9','1-9','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:95:\"“Anne ve babaya sevgi ve merhamet ile bakmak, ibadettir.” Bihâru’l-Envâr, C. 74, s. 72.\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 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07:38:04',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,268,0,NULL,0,0,0,0,'',''),(537,'3-9','3-9','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:128:\"“Ey gençler! Evliliği anlayın; eğer yapamıyorsanız orucu anlayın ki sizi şehvet-ten korur.” El-Kâfî, C. 4, s. 180.\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-11-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-18 07:40:27',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,269,0,NULL,0,0,0,0,'',''),(538,'2-9','2-9','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:94:\"\"İnsanlara karşı insaflı ve müminlere karşı da fedakâr ol.\" Gurer-ul Hikem 9109. Hadis\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-11-23 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-23 09:59:51',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,269,0,NULL,0,0,0,0,'',''),(539,'3-9','3-9','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:189:\"\"İnsanların önceden belirlenmiş ecellerini yaptıkları iyilikler belirler. İnsanların çoğu ecelleriyle öleceklerine günahları yüzünden ölürler.\" Bihar\'ul-Envar, c. 5, s. 140\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-11-23 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-23 10:03:19',536,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,270,0,NULL,0,0,0,0,'',''),(540,'4-9','4-9','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:102:\"\"Sen ahiretini düşün, dünya zaten sana zelil bir şekilde gelecektir.\" Gurer\'ul-Hikem, 2603. 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Öyleyse bu ikisini öğrenmekte çaba göster. Ne kadar ilim ve edep öğrenirsen değerin o kadar artmıştır.\" Bihar\'ul-Envar, c. 1, s. 180\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-11-23 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-23 10:18:48',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,274,0,NULL,0,0,0,0,'',''),(544,'4-9','4-9','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:123:\"\"Mümin, ailesinin arzu ettiği yemeği yiyendir, münafık ise ailesi onun arzu ettiği yiyen kimsedir.\" Kafi, c. 4, s. 12\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-11-23 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-23 10:27:13',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,270,0,NULL,0,0,0,0,'',''),(545,'5-9','5-9','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:113:\"\"Benden sonra sizin için en çok korktuğum şey konuşmasını bilen münafıktır.\" Bihar\'ul-Envar, C.2, S.110\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-11-26 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-26 21:00:57',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,271,0,NULL,0,0,0,0,'',''),(546,'8-9','8-9','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:83:\"\"İmanın tamamı ameldir ve bu amellerden bazısı ise sözledir.\" Kafi, C.2, S.33\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-11-26 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-26 21:02:58',536,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,275,0,NULL,0,0,0,0,'',''),(547,'6-9','6-9','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:105:\"\"İmanın en üstünü, nerede olursan ol Allah\'ın seninle olduğunu bilmendir\" Kenz\'ul-Ummal, 66. 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Hadis\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-11-29 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-11-29 20:15:27',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,277,0,NULL,0,0,0,0,'',''),(552,'9-9','9-9','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:144:\"“Herkim duasının müstecap olmasını ve hüznünün giderilmesini isterse, eli darda olan kimseye fırsat versin.” Kenz’ul Ummal, 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Şüphesiz zan en yalan sözdür. İnsanların konuştuklarını dinlemeyin  ve ayıplarını araştırmayın.” Sahih-u Muslim, 2563\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-12-20 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-12-20 09:42:41',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,291,0,NULL,0,0,0,0,'',''),(601,'2-10','2-10','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:134:\"“İnsan arkadaşının dini üzeredir. 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Erkek mahremi olan kadınlardan birini sevindirecek olursa Allah da kıyamet günü onu sevindirir.”  el-Kafi, 6/6/7\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-12-20 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-12-20 10:13:52',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,299,0,NULL,0,0,0,0,'',''),(618,'4-10','4-10','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:65:\"“Cennet annenin ayakları altındadır.” Kenz\'ul-Ummal, 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Bana adaletinle değil, affınla davran.” Nehc’ul-Belağa, 227. hutbe\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-12-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-12-21 19:27:53',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,323,0,NULL,0,0,0,0,'',''),(626,'8-10','8-10','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:165:\"“Çok mağfiret dileyin. Zira aziz ve celil olan Allah sizleri bağışlamak istediği için sizlere mağfiret dilemeyi öğretmiştir.” Tenbih’ul Havatir, 1/5\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-12-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-12-21 19:29:45',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,303,0,NULL,0,0,0,0,'',''),(627,'9-10','9-10','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:135:\"“Her kimin kalbinde hardal tanesi kadar taassup olursa Allah kıyamet günü onu cahiliye Araplarıyla haşreder.” el Kafi, 2/308/3\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-12-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-12-21 19:32:19',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,304,0,NULL,0,0,0,0,'',''),(628,'10-10','10-10','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:209:\"“Asabiyete (bağnazlığa, yersiz tutuculuğa) çağıran kimse bizden değildir. 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Asabiyet üzere ölen kimse de bizden değildir.” Sunen-u Ebi Davud, 5121\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-12-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-12-21 19:33:16',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,305,0,NULL,0,0,0,0,'',''),(629,'27-10','27-10','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:83:\"“Gözün körlüğü bir çok bakıştan daha hayırlıdır.” Tuhef\'ul-Ukul, 95\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-12-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-12-21 19:35:46',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,324,0,NULL,0,0,0,0,'',''),(630,'11-10','11-10','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:111:\"“Her kim musibet görmüş birine teselli verirse onun sevabının benzerini elde eder.” el-Bihar, 82/94/46\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-12-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-12-21 19:44:59',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,306,0,NULL,0,0,0,0,'',''),(631,'28-10','28-10','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:112:\"“Kalp, hiçbir zaman hakkın batıl ve batılın da hak olduğuna yakin etmez.” Tefsir’ul-Ayyaşi, 2/53/39\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-12-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-12-21 19:49:22',536,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,325,0,NULL,0,0,0,0,'',''),(632,'29-10','29-10','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:152:\"“İnsanlardan imtihanı en şiddetli olanlar peygamberlerdir, sonra vasileri ve takipçileri, sonra sırasıyla en üstünleridir.” el-Kafi, 2/252/1\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-12-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-12-21 19:57:35',536,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,326,0,NULL,0,0,0,0,'',''),(633,'12-10','12-10','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:109:\"“Allah cismi ve mali belaya müptela olmayan şeytan sıfatlı insandan nefret eder.” el-Bihar, 81/174/11\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',536,NULL,0,'2020-06-14 06:52:06','2014-12-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-12-21 19:59:22',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,307,0,NULL,0,0,0,0,'',''),(634,'30-10','30-10','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:119:\"“Mümin dünyada dini oranınca (veya “dini hasebiyle” diye buyurmuştur) belaya duçar olur.” el-Bihar, 236/54\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-12-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-12-21 20:03:17',536,0,0,0,'s',8,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,327,0,NULL,0,0,0,0,'',''),(635,'1-11','1-11','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:218:\"“Her zorluk anında şöyle de: La havle vela kuvvete illa billah’il aliyy’il azim! (Yüce ve büyük olan  Allah’tan başka bir güç ve kuvvet yoktur!) Bu zorlukları ortadan kaldırır.” el-Bihar, 77/270/1\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-12-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-12-21 20:05:19',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,328,0,NULL,0,0,0,0,'',''),(636,'2-11','2-11','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:65:\"“Adalet ile bereketler kat kat artar.” Gurer’ul Hikem, 4211\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-12-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-12-21 20:07:43',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,329,0,NULL,0,0,0,0,'',''),(637,'3-11','3-11','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:104:\"“Şüphesiz Allah çok uyumaktan ve sürekli işsiz dolaşmaktan nefret eder.” el-Bihar, 76/180/10\r\n\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-12-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-12-21 20:11:42',536,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,330,0,NULL,0,0,0,0,'',''),(638,'13-10','13-10','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:195:\"“Cebbarlar ve kibirli kimseler kıyamet günü karınca suretinde haşrolurlar. İnsanlar onları ayaklarıyla çiğnerler. Zira Allah nezdinde hor ve hakirdirler.” Tenbih’ul-Havatir, 1/199\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-12-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-12-21 20:14:40',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,308,0,NULL,0,0,0,0,'',''),(639,'14-10','14-10','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:121:\"“Her ne kadar haklı da olsa çekişmeyi bırakmadıkça kulun iman hakikati kemale ermez.” Münyet’ül-Mürid, 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3217\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2014-12-21 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2014-12-21 20:20:13',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,331,0,NULL,0,0,0,0,'',''),(641,'15-10','15-10','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:97:\"“Allah’ın yaratıklarından cennete ilk girecek kimse fakirlerdir.” Kenz’ul-Ummal, 16636\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 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22:08:36',536,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,333,0,NULL,0,0,0,0,'',''),(645,'7-11','7-11','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:89:\"“Cömert ve kerim insan malını hak üzere harcayan kimsedir.”   el-Bihar, 71/353/11\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2015-01-06 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-01-06 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22:11:42',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,312,0,NULL,0,0,0,0,'',''),(647,'8-11','8-11','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:66:\"“Açlık çekmek en faydalı ilaçtır.” Gurer’ul-Hikem, 903\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2015-01-06 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-01-06 22:13:27',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,335,0,NULL,0,0,0,0,'',''),(648,'9-11','9-11','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:180:\"“O halde O\'ndan zorluklarınıza karşı yardım dileyin. Çünkü O, küfür, nifak, azgınlık ve sapıklık gibi en büyük dertlere devadır.” Nehc’ul Belağa, 176. hutbe\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2015-01-08 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-01-08 13:04:33',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,336,0,NULL,0,0,0,0,'',''),(649,'18-10','18-10','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:121:\"“Doğuda bir halk kıyam edecek ve Mehdi’nin (a.s) hakimiyetine zemin hazırlayacaklardır.” Kenz’ul-Ummal, 38657\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2015-01-08 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-01-08 13:06:59',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,313,0,NULL,0,0,0,0,'',''),(650,'19-10','19-10','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:45:\"“Güzellik dildedir.” el-Bihar, 77/141/24\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2015-01-08 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-01-08 13:08:16',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,314,0,NULL,0,0,0,0,'',''),(651,'10-11','10-11','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:66:\"“İnsanın kalbi dilidir, aklı ise dini.” el-Bihar, 78/56/119\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2015-01-08 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-01-08 13:13:18',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,337,0,NULL,0,0,0,0,'',''),(652,'20-10','20-10','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:64:\"“Dilini korumayan kimse amel etmemiştir.” el-Bihar, 77/85/3\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2015-01-08 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-01-08 13:14:41',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,315,0,NULL,0,0,0,0,'',''),(653,'11-11','11-11','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:89:\"“Dil yırtıcıdır; serbest bırakılırsa ısırır.” Nehc’ul-Belağa, 60. hikmet\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2015-01-08 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-01-08 13:15:33',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,338,0,NULL,0,0,0,0,'',''),(654,'12-11','12-11','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:84:\"“Dinin afeti haset, kendini beğenmişlik ve böbürlenmektir.” el-Kafi, 2/307/5\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2015-01-08 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-01-08 13:16:32',536,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,339,0,NULL,0,0,0,0,'',''),(655,'21-10','21-10','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:148:\"“Allah beni, ruhbanlık için göndermedi. Şüphesiz ki Allah nezdinde dinlerin en hayırlısı kolay olan hanif dinidir.” Kenz’ul-Ummal, 900\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2015-01-08 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-01-08 13:18:10',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,316,0,NULL,0,0,0,0,'',''),(656,'13-11','13-11','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:132:\"“Dinini dünyan ile koru ki ikisini de kazanasın. Dünyanı dinin ile koruma ki ikisini de kaybedersin.” Gurer’ul-Hikem, 5861\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2015-01-08 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-01-08 13:19:21',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,340,0,NULL,0,0,0,0,'',''),(657,'14-11','14-11','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:83:\"“Allah’ın zikrini duyan kimse onu zikreden kimsedir.” Gurer’ul Hikem, 5579\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2015-01-08 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-01-08 13:21:54',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,341,0,NULL,0,0,0,0,'',''),(658,'22-10','22-10','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:116:\"“Doğruluktan ayrılmayın. Şüphesiz ki doğruluk cennet kapılarından bir kapıdır.” Tarih-i Bağdad, 11/82\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2015-01-08 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-01-08 13:23:38',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,317,0,NULL,0,0,0,0,'',''),(659,'15-11','15-11','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:69:\"“Doğruluk emanettir, yalan ise hıyanet.” Gurer’ul Hikem, 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Şüphesiz insan haram bir lokma ağzına götürdüğü taktirde kırk gün duası kabul olmaz.” Mekarim’ul-Ahlak, 2/20/2045\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2015-01-08 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-01-08 13:37:11',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,322,0,NULL,0,0,0,0,'',''),(666,'17-11','17-11','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:150:\"“Duada önce övmek, sonra günahını itiraf etmek ve sonra da icabet edilmesini istemek gerekir.”   ed- Ed- Da’vat li’r Ravendi, s. 318/23\r\n\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2015-01-08 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-01-08 13:38:50',536,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,344,0,NULL,0,0,0,0,'',''),(667,'18-11','18-11','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:55:\"“Dünya hüsran pazarıdır.” Gurer’ul-Hikem, 396\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2015-01-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-01-18 08:02:41',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,345,0,NULL,0,0,0,0,'',''),(668,'19-11','19-11','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:81:\"“Dünya, onu terk edenin, ahiret ise onu talep edenindir.” el-Bihar, 73/81/43\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2015-01-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-01-18 08:04:18',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,346,0,NULL,0,0,0,0,'',''),(669,'20-11','20-11','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:202:\"“Ey dünya! Benden uzaklaş! Yularını boynuna attım (dilediğin yere git), pençenden kurtul¬dum, tuzaklarından sıyrıldım. Sürçme yerlerinden uzak kaldım...” Nehc’ul-Belağa, 45. mektup\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2015-01-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-01-18 08:06:35',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,347,0,NULL,0,0,0,0,'',''),(670,'21-11','21-11','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:176:\"“Bilin ki şüphesiz dünya aldatıcı ve hilekardır. Her gün bir koca edinir, her gece bir aileyi öldürür ve her an bir topluluğu dağıtır.” Nehc’us-Saade, 3/174\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2015-01-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-01-18 08:10:14',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,348,0,NULL,0,0,0,0,'',''),(671,'28-10','28-10','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:132:\"“Dünya hiç bir mümine sefalı değildir. Nasıl olsun ki! Halbuki dünya onun zindanı ve belasıdır.” Kenz’ul-Ummal, 6090\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2015-01-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-01-18 08:14:07',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,323,0,NULL,0,0,0,0,'',''),(672,'29-10','29-10','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:75:\"“Dünya bir andır; o halde onu itaatle geçirin.” el-Bihar, 77/164/2\r\n\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2015-01-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-01-18 08:19:18',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,324,0,NULL,0,0,0,0,'',''),(673,'22-11','22-11','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:57:\"“Ecel ne güzel ilaçtır!” Gurer’ul Hikem, 9905 \r\n\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2015-01-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-01-18 08:23:13',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,349,0,NULL,0,0,0,0,'',''),(674,'23-11','23-11','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:97:\"“Babaların çocuklarına bıraktığı en hayırlı miras edeptir.” Gurer’ul Hikem, 5036\r\n\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2015-01-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-01-18 08:26:03',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,350,0,NULL,0,0,0,0,'',''),(675,'30-10','30-10','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:56:\"“Güzel edep aklın süsüdür.” el-Bihar, 77/131/41\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2015-01-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-01-18 08:30:16',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,325,0,NULL,0,0,0,0,'',''),(676,'1-11','1-11','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:161:\"“Müslümanlar kardeştir. Kanları eşittir. En düşükleri de eman verebilir. 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Ehlinin çoğunun fakirler olduğunu gördüm.” Musned-u İbn-i Hanbel, 1/504/2086\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2015-01-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-01-18 10:51:35',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,333,0,NULL,0,0,0,0,'',''),(687,'9-11','9-11','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:140:\"“Zayıfın hakkının güçlüden hiçbir korku ve titreme olmaksızın alınmadığı bir ümmet asla temizlenemez.” el-Bihar, 77/258/1\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2015-01-18 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-01-18 10:56:01',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,334,0,NULL,0,0,0,0,'',''),(688,'10-11','10-11','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:209:\"“Ümmetimden iki grup doğru olursa ümmetim de doğru olur. 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Gazaplanma! Gazaplanınca otur, Allah’ın kulları üzerindeki kudretini ve onlara karşı affını düşün. Sana, “Allah’tan kork” denilince gazabını terket, hilmine dön.” Tuhef’ul Ukul, 14\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,'2015-02-11 19:06:26',536,'0000-00-00 00:00:00','2015-02-11 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-02-06 20:59:28',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,337,0,NULL,0,0,0,0,'',''),(691,'20-11','20-11','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:113:\"“Her hastalığın bir ilacı vardır. Günahın ilacı ise istiğfardır.” Mustedrek’ul-Vesail, 5/316/5972\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2015-02-11 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-02-11 19:44:17',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,338,0,NULL,0,0,0,0,'',''),(692,'21-11','21-11','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:117:\"“Rabbim bana farzları eda etmeyi emrettiği gibi insanlarla iyi geçinmeyi de emretmiştir.” el-Bihar, 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Çünkü o gönüllerin baharıdır.” Nehc’ul-Belağa, 110. hutbe\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2015-02-16 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-02-16 14:37:00',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,357,0,NULL,0,0,0,0,'',''),(705,'1-12','1-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:57:\"“İşler zamanlarının rehinidir” el-Bihar, 77/165/2\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2015-02-16 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-02-16 14:39:28',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,358,0,NULL,0,0,0,0,'',''),(706,'2-12','2-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:108:\"“En üstün ibadet, sürekli Allah ve Allah’ın kudreti hakkında tefekkür etmektir.” el-Kafi, 2/55/3\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2015-02-16 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-02-16 14:41:03',536,0,0,0,'s',9,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,359,0,NULL,0,0,0,0,'',''),(707,'1-12','1-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:143:\"“Ey Ebuzer! 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Şüphesiz sen O’nu görmesen de O seni görmektedir.” Kenz’ul Ummal, 5250\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2015-02-16 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-02-16 14:52:42',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,351,0,NULL,0,0,0,0,'',''),(711,'3-12','3-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:92:\"“İbretler ne de çok, ibret almalar ise ne de azdır.” Nehc’ul Belağa, 297. hikmet\r\n\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2015-02-16 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-02-16 14:55:51',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,360,0,NULL,0,0,0,0,'',''),(712,'5-12','5-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:112:\"“Ümmetimin çoğu, iki içi boş şeyden dolayı ateşe girer: Karın ve tenasül organı.” el-Kafi, 2/79/5\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',2,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2015-02-16 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-02-16 14:58:16',536,0,0,0,'s',2,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,352,0,NULL,0,0,0,0,'',''),(713,'4-12','4-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:141:\"“Ameli temizlemek amelden daha zordur. Niyeti fesattan halis kılmak da amel edenler için uzun cihaddan daha zordur.” el-Bihar, 77/288/1\";s:9:\"rdLink_tr\";s:4:\"auto\";s:16:\"txtHandlyLink_tr\";s:0:\"\";s:11:\"selectk2_tr\";N;s:9:\"linkk2_tr\";N;}',1,1,'0000-00-00','',0,NULL,0,'0000-00-00 00:00:00','2015-02-16 00:00:00','0000-00-00 00:00:00','0000-00-00 00:00:00','2015-02-16 15:01:38',536,0,0,0,'s',3,'a:3:{s:14:\"txtResource_en\";s:0:\"\";s:14:\"txtResource_fa\";s:0:\"\";s:14:\"txtResource_tr\";s:0:\"\";}',NULL,361,0,NULL,0,0,0,0,'',''),(714,'6-12','6-12','a:15:{s:13:\"txtHistory_en\";s:0:\"\";s:9:\"rdLink_en\";s:4:\"auto\";s:16:\"txtHandlyLink_en\";s:0:\"\";s:11:\"selectk2_en\";N;s:9:\"linkk2_en\";N;s:13:\"txtHistory_fa\";s:0:\"\";s:9:\"rdLink_fa\";s:4:\"auto\";s:16:\"txtHandlyLink_fa\";s:0:\"\";s:11:\"selectk2_fa\";N;s:9:\"linkk2_fa\";N;s:13:\"txtHistory_tr\";s:139:\"“Kalpler kendisine ihsanda bulunanı sevmek ve kendisine kötülük edenden nefret etmek üzere yaratılmıştır.” Tuhef’ul-Ukul, 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/*!40101 SET character_set_client = utf8 */;
CREATE TABLE `ftcwg_islamquest_group_index` (
  `fldID` int(11) NOT NULL AUTO_INCREMENT COMMENT 'شمارنده',
  `fldQID` varchar(255) NOT NULL COMMENT 'شماره سوال',
  `fldGID` int(11) NOT NULL COMMENT 'شماره طبقه بندی موضوعی',
  `published` int(11) NOT NULL,
  PRIMARY KEY (`fldID`),
  UNIQUE KEY `fldQID` (`fldQID`,`fldGID`)
) ENGINE=MyISAM AUTO_INCREMENT=3255 DEFAULT CHARSET=utf8 COMMENT='طبقه بندی های موضوعی';
/*!40101 SET character_set_client = @saved_cs_client */;

--
-- Dumping data for table `ftcwg_islamquest_group_index`
--

LOCK TABLES `ftcwg_islamquest_group_index` WRITE;
/*!40000 ALTER TABLE `ftcwg_islamquest_group_index` DISABLE KEYS */;
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INSERT INTO `ftcwg_islamquest_qt_tr_tr` VALUES (1,'tr1','<p>\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\r\n','<p>\r\n	Allah Teala&rsquo;nın g&ouml;r&uuml;lmesi (r&uuml;&rsquo;yetullah) hakkında Ehl-i Beyt Mektebindeki akide ş&ouml;yledir: Allah Teala ne d&uuml;nyada ve ne de ahirette (cennette) g&ouml;r&uuml;lemez. &Ccedil;&uuml;nk&uuml; Allah g&ouml;zlerle g&ouml;r&uuml;lemeyecek kadar y&uuml;cedir. G&ouml;r&uuml;lebilen varlıklarda olan y&ouml;n, boyut vb. eksikliklerden m&uuml;nezzehtir.<br />\r\n	Bu hususta Ehl-i Beyt imamlarından nakledilen onlarca sahih hadis vardır.<br />\r\n	Ehl-i Beyt İmamlarından nakledilen hadislerde &ouml;zellikle şu ayeti kerimelere dikkat &ccedil;ekilmiştir:<br />\r\n	&ldquo;G&ouml;zler onu g&ouml;remez; halbuki O g&ouml;zleri g&ouml;r&uuml;r. O, her şeyi iyice bilen her şeyden haberdardır.&rdquo; (En&rsquo;am: 103)<br />\r\n	&ldquo;Onlar bilgisi O&rsquo;nu kapsayamaz&rdquo;. (Taha: 110)<br />\r\n	&ldquo;Onun benzeri hi&ccedil;bir şey yoktur...&rdquo; (Şura: 11)<br />\r\n	Bu hadisler de yer aldığı &uuml;zere Allah&rsquo;ın kıyamette g&ouml;r&uuml;lebileceği hususunda nakledilen hadisler ya doğru değil veya kalbi ru&rsquo;yet gibi başka bir te&rsquo;vili vardır.<br />\r\n	Bu hususta Ehl-i Beyt Mektebinin temel hadis ve kelam kitaplarında bir &ccedil;ok hadis ve delil zikredilmiştir.<br />\r\n	Biz &ouml;rnek olsun diye Merhum Şeyh Saduk&rsquo;un değerli Et-tevhid adlı eserinde naklettiği hadislerden birini nakletmekle yetiniyoruz:<br />\r\n	Saduk kendi senediyle Safvan b. Yahya&rsquo;dan naklediyor ki: &ldquo;Bir muhaddis olan Ebu Kurre benden kendisini İmam Rıza&rsquo;nın huzuruna &ccedil;ıkarmamı istedi. Ben de İmam&rsquo;dan izin aldım İmam&rsquo;ın huzuruna vardı. Helal, haram ve ahkam konularıyla ilgili bir &ccedil;ok soru sorduktan sonra tevhid konusuna geldi. Ebu Kurre ş&ouml;yle dedi: Bize rivayet edilmiştir ki: Allah Teala kelam ve r&uuml;&rsquo;yeti iki kişi arasında taksim etmiştir. Kelamı Hz. Musa&rsquo;ya vermiş ve r&uuml;&rsquo;yeti de Hz. Muhammed&rsquo;e.<br />\r\n	(Bunun &uuml;zerine) İmam Rıza ş&ouml;yle dedi: Acaba cinlere ve insanlara &ldquo;G&ouml;zler onu g&ouml;remez.&rdquo; &ldquo;Onların bilgisi O&rsquo;nu kapsayamaz.&rdquo; &ldquo;Onun benzeri hi&ccedil;bir şey yoktur...&rdquo; ayetlerini ulaştıran kimdir? Hz. Muhammed değil midir?! Nasıl bir kimse Allah tarafından geldiğini ve Allah&rsquo;ın emriyle (halkı) O&rsquo;na doğru &ccedil;ağırmakla g&ouml;revli olduğunu bildirerek t&uuml;m mahlukata gelir ve &ldquo;G&ouml;zler onu g&ouml;remez.&rdquo; &ldquo;Onların bilgisi O&rsquo;nu kapsayamaz.&rdquo; &ldquo;Onun benzeri hi&ccedil;bir şey yoktur...&rdquo; der, sonra da ben kendi g&ouml;z&uuml;mle onu g&ouml;rd&uuml;m ve onu bir beşer şeklinde olduğu halde bilgi ile O&rsquo;nu kuşattım diyebilir?<br />\r\n	Hi&ccedil; utanmıyor musunuz? Hatta zındıklar Peygamber&rsquo;e b&ouml;yle bir şeyi isnat etmediler; ki Peygamber bir yandan Allah&rsquo;tan bir şey getirdiğini bildirsin ve sonra başka bir y&ouml;nden onun hilafına bir şey getirsin....&rdquo; (Bkz. Et-tevhid: Bab Ma Cae firr&uuml;&rsquo;ye)<br />\r\n	Merhum Allame Hilli de Kelam dalında temel eserlerden olan Keşfu&rsquo;l-Murat adlı kitabında ş&ouml;yle diyor:<br />\r\n	&ldquo;Allah&rsquo;ın varlığının v&uuml;cubu (vacubil&rsquo;v&uuml;cut oluşu) O&rsquo;nu g&ouml;r&uuml;lebilmesini reddeder. Bil ki, bilginlerin (filozofların) &ccedil;oğu O&rsquo;nun g&ouml;r&uuml;lmesinin m&uuml;mk&uuml;n olmadığına inanırken M&uuml;cessime Allah&rsquo;ın cisim olduğuna inandıkları i&ccedil;in g&ouml;r&uuml;lebileceğini ileri s&uuml;rm&uuml;şlerdir. Aş&rsquo;rile de bu konuda t&uuml;m hekimlerle muhalefet ederek bir yandan Allah&rsquo;ın m&uuml;cerret olduğuna inanırken diğer yandan O&rsquo;nun g&ouml;r&uuml;lebileceğini savunmuşlardır.<br />\r\n	Allah&rsquo;ın g&ouml;r&uuml;lmesinin muhal olduğunun delili şudur: Allah&rsquo;ın vacubu&rsquo;l-v&uuml;cut oluşu O&rsquo;nun m&uuml;cerret (gayr-i maddi) olmasını ve y&ouml;n ve mekandan m&uuml;nezzeh olmasını gerektirir. Buna g&ouml;re onun g&ouml;r&uuml;lmesi asla m&uuml;mk&uuml;n olmaz. &Ccedil;&uuml;nk&uuml; g&ouml;r&uuml;len her şey mutlaka şuradadır veya oradadır denerek işaret edilen bir y&ouml;nde olması gerekir. Ve yine mukabil de veya mukabilin h&uuml;km&uuml;nde olması gerekir. Bu manalar Allah hakkında ge&ccedil;erli olmadığından g&ouml;r&uuml;lmesi de imkansızdır.&rdquo; (bkz. Keşfu&rsquo;l-Murat, s. 296-297)<br />\r\n	Sonra, Allame Hilli Kur&rsquo;an-i Kerim&rsquo;de yer alan bazı m&uuml;teşabih ayetlerin cevabını zikrediyor.<br />\r\n	Kısacası, Ehl-i beyt mektebinde Allah&rsquo;ın g&ouml;zle g&ouml;r&uuml;lmesi itikadı kesinlikle reddedilmektedir. Ve bunun Y&uuml;ce Allah&rsquo;a bir noksanlık getirdiği i&ccedil;in hem d&uuml;nyada hem ahirette muhal olduğuna inanılmaktadır.<br />\r\n	Ancak kalple Allah&rsquo;ı g&ouml;rmeye gelince bu Ehl-i Beyt imamlarından gelen hadislerde de yer aldığına g&ouml;re m&uuml;mk&uuml;nd&uuml;r. Hatta kalple r&uuml;&rsquo;et (kalple Allah&rsquo;ı g&ouml;rmek) Allah&rsquo;ın kendi velilerine bu d&uuml;nyada ve ahirette verdiği en y&uuml;ce makamlardan biridir. Ama bunun Allah&rsquo;ı cisim olan g&ouml;zle g&ouml;rmekle bir alakası yoktur.</p>\r\n','&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;','Allah Teala&rsquo;nın g&ouml;r&uuml;lmesi (r&uuml;&rsquo;yetullah) hakkında Ehl-i Beyt Mektebindeki akide ş&ouml;yledir: Allah Teala ne d&uuml;nyada ve ne de ahirette (cennette) g&ouml;r&uuml;lemez. &Ccedil;&uuml;nk&uuml; Allah g&ouml;zlerle g&ouml;r&uuml;lemeyecek kadar y&uuml;cedir. G&ouml;r&uuml;lebilen varlıklarda olan y&ouml;n, boyut vb. eksikliklerden m&uuml;nezzehtir.\r\n	Bu hususta Ehl-i Beyt imamlarından nakledilen onlarca sahih hadis vardır.\r\n	Ehl-i Beyt İmamlarından nakledilen hadislerde &ouml;zellikle şu ayeti kerimelere dikkat &ccedil;ekilmiştir:\r\n	&ldquo;G&ouml;zler onu g&ouml;remez; halbuki O g&ouml;zleri g&ouml;r&uuml;r. O, her şeyi iyice bilen her şeyden haberdardır.&rdquo; (En&rsquo;am: 103)\r\n	&ldquo;Onlar bilgisi O&rsquo;nu kapsayamaz&rdquo;. (Taha: 110)\r\n	&ldquo;Onun benzeri hi&ccedil;bir şey yoktur...&rdquo; (Şura: 11)\r\n	Bu hadisler de yer aldığı &uuml;zere Allah&rsquo;ın kıyamette g&ouml;r&uuml;lebileceği hususunda nakledilen hadisler ya doğru değil veya kalbi ru&rsquo;yet gibi başka bir te&rsquo;vili vardır.\r\n	Bu hususta Ehl-i Beyt Mektebinin temel hadis ve kelam kitaplarında bir &ccedil;ok hadis ve delil zikredilmiştir.\r\n	Biz &ouml;rnek olsun diye Merhum Şeyh Saduk&rsquo;un değerli Et-tevhid adlı eserinde naklettiği hadislerden birini nakletmekle yetiniyoruz:\r\n	Saduk kendi senediyle Safvan b. Yahya&rsquo;dan naklediyor ki: &ldquo;Bir muhaddis olan Ebu Kurre benden kendisini İmam Rıza&rsquo;nın huzuruna &ccedil;ıkarmamı istedi. Ben de İmam&rsquo;dan izin aldım İmam&rsquo;ın huzuruna vardı. Helal, haram ve ahkam konularıyla ilgili bir &ccedil;ok soru sorduktan sonra tevhid konusuna geldi. Ebu Kurre ş&ouml;yle dedi: Bize rivayet edilmiştir ki: Allah Teala kelam ve r&uuml;&rsquo;yeti iki kişi arasında taksim etmiştir. Kelamı Hz. Musa&rsquo;ya vermiş ve r&uuml;&rsquo;yeti de Hz. Muhammed&rsquo;e.\r\n	(Bunun &uuml;zerine) İmam Rıza ş&ouml;yle dedi: Acaba cinlere ve insanlara &ldquo;G&ouml;zler onu g&ouml;remez.&rdquo; &ldquo;Onların bilgisi O&rsquo;nu kapsayamaz.&rdquo; &ldquo;Onun benzeri hi&ccedil;bir şey yoktur...&rdquo; ayetlerini ulaştıran kimdir? Hz. Muhammed değil midir?! Nasıl bir kimse Allah tarafından geldiğini ve Allah&rsquo;ın emriyle (halkı) O&rsquo;na doğru &ccedil;ağırmakla g&ouml;revli olduğunu bildirerek t&uuml;m mahlukata gelir ve &ldquo;G&ouml;zler onu g&ouml;remez.&rdquo; &ldquo;Onların bilgisi O&rsquo;nu kapsayamaz.&rdquo; &ldquo;Onun benzeri hi&ccedil;bir şey yoktur...&rdquo; der, sonra da ben kendi g&ouml;z&uuml;mle onu g&ouml;rd&uuml;m ve onu bir beşer şeklinde olduğu halde bilgi ile O&rsquo;nu kuşattım diyebilir?\r\n	Hi&ccedil; utanmıyor musunuz? Hatta zındıklar Peygamber&rsquo;e b&ouml;yle bir şeyi isnat etmediler; ki Peygamber bir yandan Allah&rsquo;tan bir şey getirdiğini bildirsin ve sonra başka bir y&ouml;nden onun hilafına bir şey getirsin....&rdquo; (Bkz. Et-tevhid: Bab Ma Cae firr&uuml;&rsquo;ye)\r\n	Merhum Allame Hilli de Kelam dalında temel eserlerden olan Keşfu&rsquo;l-Murat adlı kitabında ş&ouml;yle diyor:\r\n	&ldquo;Allah&rsquo;ın varlığının v&uuml;cubu (vacubil&rsquo;v&uuml;cut oluşu) O&rsquo;nu g&ouml;r&uuml;lebilmesini reddeder. Bil ki, bilginlerin (filozofların) &ccedil;oğu O&rsquo;nun g&ouml;r&uuml;lmesinin m&uuml;mk&uuml;n olmadığına inanırken M&uuml;cessime Allah&rsquo;ın cisim olduğuna inandıkları i&ccedil;in g&ouml;r&uuml;lebileceğini ileri s&uuml;rm&uuml;şlerdir. Aş&rsquo;rile de bu konuda t&uuml;m hekimlerle muhalefet ederek bir yandan Allah&rsquo;ın m&uuml;cerret olduğuna inanırken diğer yandan O&rsquo;nun g&ouml;r&uuml;lebileceğini savunmuşlardır.\r\n	Allah&rsquo;ın g&ouml;r&uuml;lmesinin muhal olduğunun delili şudur: Allah&rsquo;ın vacubu&rsquo;l-v&uuml;cut oluşu O&rsquo;nun m&uuml;cerret (gayr-i maddi) olmasını ve y&ouml;n ve mekandan m&uuml;nezzeh olmasını gerektirir. Buna g&ouml;re onun g&ouml;r&uuml;lmesi asla m&uuml;mk&uuml;n olmaz. &Ccedil;&uuml;nk&uuml; g&ouml;r&uuml;len her şey mutlaka şuradadır veya oradadır denerek işaret edilen bir y&ouml;nde olması gerekir. Ve yine mukabil de veya mukabilin h&uuml;km&uuml;nde olması gerekir. Bu manalar Allah hakkında ge&ccedil;erli olmadığından g&ouml;r&uuml;lmesi de imkansızdır.&rdquo; (bkz. Keşfu&rsquo;l-Murat, s. 296-297)\r\n	Sonra, Allame Hilli Kur&rsquo;an-i Kerim&rsquo;de yer alan bazı m&uuml;teşabih ayetlerin cevabını zikrediyor.\r\n	Kısacası, Ehl-i beyt mektebinde Allah&rsquo;ın g&ouml;zle g&ouml;r&uuml;lmesi itikadı kesinlikle reddedilmektedir. Ve bunun Y&uuml;ce Allah&rsquo;a bir noksanlık getirdiği i&ccedil;in hem d&uuml;nyada hem ahirette muhal olduğuna inanılmaktadır.\r\n	Ancak kalple Allah&rsquo;ı g&ouml;rmeye gelince bu Ehl-i Beyt imamlarından gelen hadislerde de yer aldığına g&ouml;re m&uuml;mk&uuml;nd&uuml;r. Hatta kalple r&uuml;&rsquo;et (kalple Allah&rsquo;ı g&ouml;rmek) Allah&rsquo;ın kendi velilerine bu d&uuml;nyada ve ahirette verdiği en y&uuml;ce makamlardan biridir. Ama bunun Allah&rsquo;ı cisim olan g&ouml;zle g&ouml;rmekle bir alakası yoktur.'),(2024,'tr2111','<p>\r\n	Kur&rsquo;an-ı Keirm 114 Suredir. Ve bu sureler t&uuml;m M&uuml;sl&uuml;manlarca bilinen surelerdir. T&uuml;rkiye caferileri sitesinin Kuran&rsquo;-i Kerim b&ouml;l&uuml;m&uuml;nde bu surelerin isimleri ve meali şerifleri mevcuttur.<br />\r\n	Ehl-i Beyt mektebine bağlı olan kimselerin (Caferilerin) her g&uuml;n okuduğu ve evlerinde camilerinde muhafaza ettikleri Kur&rsquo;an Mushafları bir harf fazlalık ve bir harf eksikliği olmadan her kesin bildiği 114 sureyi i&ccedil;ine alır.<br />\r\n	Y&uuml;ce Allah &ldquo;Biz zikri (Kur&rsquo;an&rsquo;ı) indirdik ve biz onu koruyucularız.&rdquo; diye buyurmaktadır. İlahi irade yenilemeyeceğine g&ouml;re hi&ccedil;bir kimsenin kıyamete kadar Kur&rsquo;an&rsquo;ın lafzını değiştirmeye g&uuml;c&uuml; yetmez.<br />\r\n	Caferi mezhebinin, İslam&rsquo;ın ilk asrından bu g&uuml;ne kadar taşıdığı inan&ccedil; budur. T&uuml;m b&uuml;y&uuml;k alimlerimiz bu husus a&ccedil;ık&ccedil;a ifade etmişlerdir.<br />\r\n	Bu a&ccedil;ıklamadan iyice anlaşıldığı &uuml;zere, Kur&rsquo;an-i Kerim&rsquo;de Ehl-i Beyt suresi adında bir sure yoktur.<br />\r\n	Ancak Kur&rsquo;n-i Kerim&rsquo;deki ayetlerin Ehl-i Beyt&rsquo;in faziletlerini beyan etmesine gelince, basiret g&ouml;z&uuml; k&ouml;r olmayan her araştırmacı bilir ki, Kur&rsquo;an-i Kerim&rsquo;in b&uuml;y&uuml;k bir kısmı Ehl-i beyt&rsquo;in faziletleri hakkındadır ve bazı sureler de Ehli-i Beyt&rsquo;in faziletini a&ccedil;ıklamak i&ccedil;in inmiştir. &Ouml;rneğin Dehr (İnsan) Suresi gibi. Bu surenin, Ehli-i Beyt&rsquo;in nezirlerini yerine getirmeleri i&ccedil;in yetim, esir ve fakire kendi yemeklerini vermesi ve bunun Y&uuml;ce Allah tarafından en g&uuml;zel şekilde kabul edildiğini a&ccedil;ıklamak hakkında nazil olduğu muteber tefsirlerde nakledilmiştir. (Bkz El-keşşaf ve diğer tefsirler)<br />\r\n	Yine Fecr suresi Hz. H&uuml;seyin hakkında nazil olduğu Ehl-i beyt mektebinin muteber kaynaklarında mevcuttur.<br />\r\n	Sevab&rsquo;ul-A&rsquo;mal kitabında yer aldığına g&ouml;re İmam Cafer Sadık ş&ouml;yle buyurmuştur: &ldquo;Fecr Suresini farz ve nafile namazlarınızda okuyun; &ccedil;&uuml;nk&uuml; bu sure Hz. H&uuml;seyin&rsquo;in suresidir. Kim bu sureyi okursa Cennette H&uuml;seyin&rsquo;le birlikte onun derecesinde olur. (Bk. Nur&rsquo;us-Sakaleyn Tefsiri.)&rdquo;<br />\r\n	Bu surenin Hz. H&uuml;seyin&rsquo;e intisap edilmesi belki de bu surenin son d&ouml;rt ayet-i kerimeleri olan<br />\r\n	&ldquo;Ey g&uuml;vene kavuşan can, * Sen ondan hoşnut ve O da senden hoşnut olarak Rabbine d&ouml;n. * Artık (se&ccedil;kin) kullarımın i&ccedil;ine katı. * ve Cennetime gir.&rdquo; ayetlerinin Hz. H&uuml;seyin&rsquo;inin Kerbela&rsquo;daki şehadetine işaret sayılabileceği i&ccedil;in olabilir.<br />\r\n	Kur&rsquo;an-i Keirm y&uuml;zlerce ayetinin Ehl-i Beyt hakkında ve &ouml;zellikle Hz. Ali&rsquo;nin faziletleri hakkında nazil olduğu kesindir. Bu konuda Ehl-i Beyt mektebinin ve Ehl-i S&uuml;nnet mezhebinin hadis ve tefsir kitaplarında bir &ccedil;ok sahih hadis mevcuttur.<br />\r\n	Ehl-i Beyt İmamlarından İmam Muhammed Bakır (a.s)&rsquo;den nakledilen sahih senetli bir hadiste İmam ş&ouml;yle buyuruyor:<br />\r\n	&ldquo;Kur&rsquo;an d&ouml;rt kısım olarak nazil olmuştur: D&ouml;rtte biri bizim hakkımızdadır. D&ouml;rtte biri bizim d&uuml;şmanlarımız hakkındadır. D&ouml;rtte biri de s&uuml;nnetler ve &ouml;rneklerdir ve d&ouml;rtte biri de farizalar ve h&uuml;k&uuml;mlerle ilgilidir.&rdquo; (El-Kafi: 2/628)<br />\r\n	İlgili hadisleri incelemek i&ccedil;in Ehl-i Beyt mektebinin tefsirlerinden Nuru&rsquo;s-Sekaleyn ve El-Burhan ve Es-Safi tefsirlerine ve Amme&rsquo;den Suyuti&rsquo;nin Ed-Durru&rsquo;l-Mensur ve Hesekani&rsquo;nin Şevahdu&rsquo;t-Tenzil kitaplarına m&uuml;racaat etmek yeterlidir.</p>\r\n','','Kur&rsquo;an-ı Keirm 114 Suredir. Ve bu sureler t&uuml;m M&uuml;sl&uuml;manlarca bilinen surelerdir. T&uuml;rkiye caferileri sitesinin Kuran&rsquo;-i Kerim b&ouml;l&uuml;m&uuml;nde bu surelerin isimleri ve meali şerifleri mevcuttur.\r\n	Ehl-i Beyt mektebine bağlı olan kimselerin (Caferilerin) her g&uuml;n okuduğu ve evlerinde camilerinde muhafaza ettikleri Kur&rsquo;an Mushafları bir harf fazlalık ve bir harf eksikliği olmadan her kesin bildiği 114 sureyi i&ccedil;ine alır.\r\n	Y&uuml;ce Allah &ldquo;Biz zikri (Kur&rsquo;an&rsquo;ı) indirdik ve biz onu koruyucularız.&rdquo; diye buyurmaktadır. İlahi irade yenilemeyeceğine g&ouml;re hi&ccedil;bir kimsenin kıyamete kadar Kur&rsquo;an&rsquo;ın lafzını değiştirmeye g&uuml;c&uuml; yetmez.\r\n	Caferi mezhebinin, İslam&rsquo;ın ilk asrından bu g&uuml;ne kadar taşıdığı inan&ccedil; budur. T&uuml;m b&uuml;y&uuml;k alimlerimiz bu husus a&ccedil;ık&ccedil;a ifade etmişlerdir.\r\n	Bu a&ccedil;ıklamadan iyice anlaşıldığı &uuml;zere, Kur&rsquo;an-i Kerim&rsquo;de Ehl-i Beyt suresi adında bir sure yoktur.\r\n	Ancak Kur&rsquo;n-i Kerim&rsquo;deki ayetlerin Ehl-i Beyt&rsquo;in faziletlerini beyan etmesine gelince, basiret g&ouml;z&uuml; k&ouml;r olmayan her araştırmacı bilir ki, Kur&rsquo;an-i Kerim&rsquo;in b&uuml;y&uuml;k bir kısmı Ehl-i beyt&rsquo;in faziletleri hakkındadır ve bazı sureler de Ehli-i Beyt&rsquo;in faziletini a&ccedil;ıklamak i&ccedil;in inmiştir. &Ouml;rneğin Dehr (İnsan) Suresi gibi. Bu surenin, Ehli-i Beyt&rsquo;in nezirlerini yerine getirmeleri i&ccedil;in yetim, esir ve fakire kendi yemeklerini vermesi ve bunun Y&uuml;ce Allah tarafından en g&uuml;zel şekilde kabul edildiğini a&ccedil;ıklamak hakkında nazil olduğu muteber tefsirlerde nakledilmiştir. (Bkz El-keşşaf ve diğer tefsirler)\r\n	Yine Fecr suresi Hz. H&uuml;seyin hakkında nazil olduğu Ehl-i beyt mektebinin muteber kaynaklarında mevcuttur.\r\n	Sevab&rsquo;ul-A&rsquo;mal kitabında yer aldığına g&ouml;re İmam Cafer Sadık ş&ouml;yle buyurmuştur: &ldquo;Fecr Suresini farz ve nafile namazlarınızda okuyun; &ccedil;&uuml;nk&uuml; bu sure Hz. H&uuml;seyin&rsquo;in suresidir. Kim bu sureyi okursa Cennette H&uuml;seyin&rsquo;le birlikte onun derecesinde olur. (Bk. Nur&rsquo;us-Sakaleyn Tefsiri.)&rdquo;\r\n	Bu surenin Hz. H&uuml;seyin&rsquo;e intisap edilmesi belki de bu surenin son d&ouml;rt ayet-i kerimeleri olan\r\n	&ldquo;Ey g&uuml;vene kavuşan can, * Sen ondan hoşnut ve O da senden hoşnut olarak Rabbine d&ouml;n. * Artık (se&ccedil;kin) kullarımın i&ccedil;ine katı. * ve Cennetime gir.&rdquo; ayetlerinin Hz. H&uuml;seyin&rsquo;inin Kerbela&rsquo;daki şehadetine işaret sayılabileceği i&ccedil;in olabilir.\r\n	Kur&rsquo;an-i Keirm y&uuml;zlerce ayetinin Ehl-i Beyt hakkında ve &ouml;zellikle Hz. Ali&rsquo;nin faziletleri hakkında nazil olduğu kesindir. Bu konuda Ehl-i Beyt mektebinin ve Ehl-i S&uuml;nnet mezhebinin hadis ve tefsir kitaplarında bir &ccedil;ok sahih hadis mevcuttur.\r\n	Ehl-i Beyt İmamlarından İmam Muhammed Bakır (a.s)&rsquo;den nakledilen sahih senetli bir hadiste İmam ş&ouml;yle buyuruyor:\r\n	&ldquo;Kur&rsquo;an d&ouml;rt kısım olarak nazil olmuştur: D&ouml;rtte biri bizim hakkımızdadır. D&ouml;rtte biri bizim d&uuml;şmanlarımız hakkındadır. D&ouml;rtte biri de s&uuml;nnetler ve &ouml;rneklerdir ve d&ouml;rtte biri de farizalar ve h&uuml;k&uuml;mlerle ilgilidir.&rdquo; (El-Kafi: 2/628)\r\n	İlgili hadisleri incelemek i&ccedil;in Ehl-i Beyt mektebinin tefsirlerinden Nuru&rsquo;s-Sekaleyn ve El-Burhan ve Es-Safi tefsirlerine ve Amme&rsquo;den Suyuti&rsquo;nin Ed-Durru&rsquo;l-Mensur ve Hesekani&rsquo;nin Şevahdu&rsquo;t-Tenzil kitaplarına m&uuml;racaat etmek yeterlidir.',''),(2,'tr2','<p>\r\n	Allah&rsquo;ın varlığı ile ilgili &ccedil;eşitli delilleri zikretmek daha geniş bir fırsatı gerektirdiği i&ccedil;in ziyaret&ccedil;i defterinde bu &ouml;nemli konuyu hakkınca ele almak ve incelemek m&uuml;mk&uuml;n değildir. Ama bununla beraber siz değerli arkadaşın isteğine saygımızı g&ouml;stermek i&ccedil;in size bazı tavsiyelerde bulunmayı gerekli g&ouml;rd&uuml;k.<br />\r\n	1. İnsandaki bilincin doruk noktası olan Allah&rsquo;ı tanımak ve Allah&rsquo;a inanmak, ruhta &ouml;zel bir temizlik ve hazırlığın oluşmasına bağlıdır. Eğer bu oluşmazsa insanın Allah&rsquo;ı tanıması m&uuml;mk&uuml;n olmaz. Renkleri g&ouml;rmek g&ouml;zde &ouml;zel bir yapının olmasına bağlı olduğu &ndash;k&ouml;peklerin g&ouml;z&uuml;nde bu yapı olmadığı i&ccedil;in renkleri g&ouml;rmemekteler yani her şeyi siyah beyaz olarak g&ouml;rmekteler.- ve g&uuml;zellikleri sezmek i&ccedil;in insanda estetik duygusunun olması gerektiği gibi Y&uuml;ce Allah&rsquo;ı da tanımak i&ccedil;in ruhta &ouml;zel bir kabiliyetin oluşması gereklidir.<br />\r\n	Başka bir ifadeyle tanıyıcı olarak bizle, t&uuml;m g&uuml;zelliklerin kendisinde toplayan Allah arasında bir uyum olmalıdır. Aksı taktirde biz yapı olarak b&ouml;yle bir y&uuml;celiği anlamaktan mahrum oluruz. Sonsuz merhamet, sonsuz ilim, sonsuz doğruluk, sonsuz ihsan, sonsuz g&uuml;zelliğin ve benzeri t&uuml;m g&uuml;zel sıfatları kendisinde bulunduran Y&uuml;ce Allah&rsquo;ı tanımak i&ccedil;in her insan gerekli yetenek ve donanıma doğal olarak sahip olmasına rağmen bazıları kendi iradesini k&ouml;t&uuml;ye kullanarak bu kabiliyeti kaybedebilir ve o zaman b&ouml;yle bir kimsenin Allah&rsquo;ı tanıması m&uuml;mk&uuml;n olmaz. Ve b&ouml;yle birisi i&ccedil;in Y&uuml;ce Allah&rsquo;ı ispatlayan delilleri sıralamak da bir fayda etmez.<br />\r\n	Kur&rsquo;an-i Kerim buyuruyor ki:<br />\r\n	&ldquo;Oysa onların kendi yaptıkları kalplerini (benliklerini) kirletmiştir.&rdquo;<br />\r\n	Eğer insan -k&ouml;t&uuml; olduğunu bildiği halde- s&uuml;rekli başkalarına zul&uuml;m ve haksızlık eder ve kendisinde tekebb&uuml;r ve bencillik sıfatının egemen olmasına sebep olursa veya benzeri k&ouml;t&uuml;l&uuml;klerle kendi benliğini bozarsa, b&ouml;yle birinin t&uuml;m merhametlerin ve sonsuz g&uuml;zelliklerin taşıyıcısı olan Allah&rsquo;ı tanıması ve ona boyun eğmesi m&uuml;mk&uuml;n olmaz. T&uuml;m varlığı zul&uuml;m, haksızlık k&ouml;t&uuml;l&uuml;k ve &ccedil;irkefliğe &ouml;zdeş olan bir kimse nasıl sonsuz adalet ve g&uuml;zellik ve merhamet olan Allah&rsquo;a inanabilir ve O&rsquo;na kul olabilir?<br />\r\n	Allah&rsquo;ı tanımak isteyen kimse ilk &ouml;nce, i&ccedil;ten gelen doğruluk, ilim, iyilik, adalet, fedakarlık, insanlara hizmet, c&ouml;mertlik ve bunun gibi y&uuml;ce ilahi ve insani vasıfların &ccedil;ağrısına olumlu cevap vermeye &ccedil;alışmalı ve kendisiyle tanımak istediği Y&uuml;ce Allah arasında bir uyum oluşmasına &ccedil;alışmalıdır. İşte bu Allah&rsquo;ı tanımada birinci adımı oluşturur.<br />\r\n	2. İkinci &ouml;nemli adım ise, insanın en &ouml;nemli &ouml;zelliklerimizden olan d&uuml;ş&uuml;nme kabiliyetinden yararlanmasıdır.<br />\r\n	&Ouml;zellikle kendi yaratılışımız ve varlığımızın boyutları hakkında d&uuml;ş&uuml;nmeliyiz. Hayatımızdaki aşamalar bir insan olarak sonsuzluğa olan bağlılığımız, &ouml;zellikle varlığımızın s&uuml;rekliliğine karşı ilgimiz ve bekaya karşı olan aşk ve isteğimiz hakkında d&uuml;ş&uuml;nmeliyiz.<br />\r\n	Yapı ve yaratılış gereği su ve yemeğe olan ihtiya&ccedil; bizde yerleştirilmişse bunun anlamı evrende suyun var olduğu değil midir? Aynı şekilde bekaya ve s&uuml;rekliliğe olan bağlılık da acaba insanın &ouml;l&uuml;mle yok olamayan bir varlık olduğunu g&ouml;stermez mi?<br />\r\n	Yine i&ccedil;imizden kaynaklanan maneviyat, kutsallık, fizik &ouml;tesi g&uuml;ce inan&ccedil;, gibi insanı duygu ve bilin&ccedil;lerin hep uyduruk ve temelsiz olduklarını nasıl s&ouml;yleyebiliriz? Oysa t&uuml;m bu duygular her insanda su ve ekmeğe olan ihtiya&ccedil; gibi en yerleşik en sağlam duygulardandır.<br />\r\n	Eğer her şeye egemen olan y&uuml;ce bir varlık (neuzibillah) yok ise neden her insan sıkıntı anlarında ve t&uuml;m maddi sebeplerden &uuml;midi kesildiğinde i&ccedil;ten gelen bir duyguyla sonsuz g&uuml;&ccedil; sahibi olan bir varlığa sığınıyor ve onun gaybi yardımını umuyor?<br />\r\n	Acaba her insanda var olan bu sığınma duygusu en sadık duygulardan biri değil midir? Ve insanın gayba bağlı olduğunu g&ouml;stermiyor mu?<br />\r\n	İnsanın hayatının her boyutunu &ccedil;evreleyen ve evrendeki t&uuml;m varlıklara egemen olan uyum, harmoni, sağlamlık ve hesaplılık bu yaratıkların başı boşluk i&ccedil;inde olduklarını ve bir &uuml;st&uuml;n bilincin denetiminde olmadıklarını reddetmek i&ccedil;in yetmez mi?<br />\r\n	K&ouml;r bazı tesad&uuml;fler etkisinde t&uuml;m bu ihtişam ve d&uuml;zenin meydana geldiğini ve devam ettiğini s&ouml;ylemek g&uuml;l&uuml;n&ccedil; bir s&ouml;z değil midir?<br />\r\n	Evet insan doğru şekilde d&uuml;ş&uuml;n&uuml;rse, bu d&uuml;ş&uuml;nme onu Allah&rsquo;ı tanımaya doğru kılavuzluk eder ve b&ouml;yle bir kimse Allah&rsquo;ı tanımada kendi başına en b&uuml;y&uuml;k adımı atmış olur.<br />\r\n	Burada şu noktayı da hatırlatalım ki Allah&rsquo;ın ispatı konusunda onlarca felsefi delil ve metot mevcuttur ki İslam filozofları tarafında kelam ve felsefe ile ilgili kaynaklarda a&ccedil;ıklanmıştır. Bu alanda inceleme yapmak i&ccedil;in İbn-i Sina&rsquo;nı Eş-Şifa ve El-İşarat, Hace Nasiru&rsquo;d-Din Tusi&rsquo;nin Şerh- Tecridi&rsquo;l-İtikat, Molla Sedra&rsquo;nın El-Esfar, Hadi Sebzevari&rsquo;nin Şerh-i Menzume ve Allame Tebatebai&rsquo;nin Nihayetu&rsquo;l-Hikme adlı eserlerine m&uuml;racaat edilebilir.<br />\r\n	Yukarıda da işaret ettiğimiz gibi Allah&rsquo;ın ispatıyla ilgili delilleri nakletmek daha geniş bir fırsat ve konumu gerektirdiği i&ccedil;in ziyaret&ccedil;i sayfasında bu delilleri zikretmeye &ccedil;alışmadık. Ancak madde aleminin Allah&rsquo;a bağlılık ve ihtiyacını ortaya koymak i&ccedil;in felsefi kitaplarda var olan onlarca değişik felsefi metot ve delillere &ouml;rnek olsun diye Ehl-i Beyt Mektebinin b&uuml;y&uuml;k filozofu Molla Sadra Şirazi&rsquo;nin Hareketi cevheri (Cevherde &ndash;t&ouml;zde- hareket) nazariyesine işaret edeceğiz:<br />\r\n	A&ccedil;ıklama: Zaman kavramı herkes&ccedil;e bilinen bir kavramdır. Genelde biz maddi varlıkları ve hadiseleri zamanla tanımlarız; bir maddi varlık veya hadisenin diğerinden &ouml;nce veya sonra olduğunu s&ouml;yleriz. &Ouml;rneğin bin yıl &ouml;nce yaşamış olan bir şahısla y&uuml;z yıl &ouml;nce yaşamış olan veya şimdi yaşamakta olan bir başka şahsın arasındaki zaman farkını g&ouml;z ardı etmeyerek bin yıl &ouml;nce yaşamış olanın zaman y&ouml;n&uuml;nden diğer şahıslardan &ouml;nce olduğunu s&ouml;yleriz. Ve bu &ouml;ncelik ve sonralığın bir varsayım olmayıp ger&ccedil;ek bir sıfat olduğunu kesin olarak biliriz. Şimdi soru şudur ki acaba maddi varlıklarla ilgili bu &ouml;ncelik ve sonralık ve belli bir s&uuml;re&ccedil;te olma sıfatı neden ve nereden kaynaklanıyor?<br />\r\n	Bazıları zaman kavaramı i&ccedil;in basit bir yorum sunmaya &ccedil;alışırlar; onlara g&ouml;re zaman kavaramı yerin, g&uuml;neşin etrafına d&ouml;nmesinden kaynaklanır? Oysa bu yeterli bir a&ccedil;ıklama değildir &ccedil;&uuml;nk&uuml; buna g&ouml;re eğer yer, g&uuml;neşin etrafına d&ouml;nmeyecek olursa maddi varlıklar i&ccedil;in s&ouml;z konusu olan s&uuml;re&ccedil; ve birinin diğerinden &ouml;ncelik ve sonralığı diye bir &ouml;zellik kalmayacaktır. Halbuki hi&ccedil; ş&uuml;phesiz maddi her varlık belli bir s&uuml;re&ccedil;te var olmakta ve biri diğerinden &ouml;ncelik ve sonralık &ouml;zelliğini taşımaktadır. Başka bir ifadeyle yerin hareketi olsun olmasın maddi varlıklar zaman s&uuml;recine tabidirler. Yerin, g&uuml;neş etrafına d&ouml;nmesi bu s&uuml;reci &ouml;l&ccedil;mek i&ccedil;in kullanılan bir birimden başka bir şey değildir.<br />\r\n	İşte bu konu &uuml;zerinde iyice d&uuml;ş&uuml;nd&uuml;ğ&uuml;m&uuml;zde anlarız ki zaman kavaramı maddi varlıkların kendisinden kaynaklanan bir ger&ccedil;ektir. Yani ger&ccedil;ekte t&uuml;m maddi varlıklar her an i&ccedil;in bir oluşum i&ccedil;erisindedirler; yani her an yok olup yeniden var olmaktadırlar; aynen bir elektrik akımı sonucu lambanın yanması gibi. Nasıl lambanın yanar vaziyette kalması i&ccedil;in s&uuml;rekli elektrik akımına ihtiyacı var ise, maddi varlıklar da varlıklarını s&uuml;rd&uuml;rebilmeleri i&ccedil;in her an y&uuml;ksek alemden gelen varlık feyzine ihtiya&ccedil; duymaktalar. İşte bu s&uuml;rekli oluşum sonucu biz zaman kavramını maddi varlıklardan ediniyoruz. Bu konu &uuml;zerinde d&uuml;ş&uuml;nmek bile bizlerin ve t&uuml;m maddi varlıkların her an i&ccedil;in y&uuml;ksek alemden gelen feyizle varlığımızı s&uuml;rd&uuml;rd&uuml;ğ&uuml;m&uuml;z&uuml; g&ouml;sterir.<br />\r\n	Ziyaret&ccedil;i defterinin konumunu g&ouml;z &ouml;n&uuml;ne alarak bu kadarıyla yetiniyoruz. Allah&rsquo;ın ispatıyla ilgili felsefi ve akli delilleri İnan&ccedil; Esasları &gt; Tevhid &gt; Allah Teala&#39;nın Varlığı b&ouml;l&uuml;m&uuml;nden inceleyebilirsiniz.</p>\r\n','<p>\r\n	non-Muslims who would like to understand Islam, Muslims (Moslems), and the Holy Quran (Koran).&nbsp; It is rich in information, references, illustrations?non-Muslims who would like to understand Islam, Muslims (Moslems), and the Holy Quran (Koran).&nbsp; It is rich in information, references, illustrations?non-Muslims who would like to understand Islam, Muslims (Moslems), and the Holy Quran (Koran).&nbsp; It is rich in information, references, illustrations?non-Muslims who would like to understand Islam, Muslims (Moslems), and the Holy Quran (Koran).&nbsp; It is rich in information, references, illustrations?non-Muslims who would like to understand Islam, Muslims (Moslems), and the Holy Quran (Koran).&nbsp; It is rich in information, references, illustrations?non-Muslims who would like to understand Islam, Muslims (Moslems), and the Holy Quran (Koran).&nbsp; It is rich in information, references, illustrations?non-Muslims who would like to understand Islam, Muslims (Moslems), and the Holy Quran (Koran).&nbsp; It is rich in information, references, illustrations?</p>\r\n','Allah&rsquo;ın varlığı ile ilgili &ccedil;eşitli delilleri zikretmek daha geniş bir fırsatı gerektirdiği i&ccedil;in ziyaret&ccedil;i defterinde bu &ouml;nemli konuyu hakkınca ele almak ve incelemek m&uuml;mk&uuml;n değildir. Ama bununla beraber siz değerli arkadaşın isteğine saygımızı g&ouml;stermek i&ccedil;in size bazı tavsiyelerde bulunmayı gerekli g&ouml;rd&uuml;k.\r\n	1. İnsandaki bilincin doruk noktası olan Allah&rsquo;ı tanımak ve Allah&rsquo;a inanmak, ruhta &ouml;zel bir temizlik ve hazırlığın oluşmasına bağlıdır. Eğer bu oluşmazsa insanın Allah&rsquo;ı tanıması m&uuml;mk&uuml;n olmaz. Renkleri g&ouml;rmek g&ouml;zde &ouml;zel bir yapının olmasına bağlı olduğu &ndash;k&ouml;peklerin g&ouml;z&uuml;nde bu yapı olmadığı i&ccedil;in renkleri g&ouml;rmemekteler yani her şeyi siyah beyaz olarak g&ouml;rmekteler.- ve g&uuml;zellikleri sezmek i&ccedil;in insanda estetik duygusunun olması gerektiği gibi Y&uuml;ce Allah&rsquo;ı da tanımak i&ccedil;in ruhta &ouml;zel bir kabiliyetin oluşması gereklidir.\r\n	Başka bir ifadeyle tanıyıcı olarak bizle, t&uuml;m g&uuml;zelliklerin kendisinde toplayan Allah arasında bir uyum olmalıdır. Aksı taktirde biz yapı olarak b&ouml;yle bir y&uuml;celiği anlamaktan mahrum oluruz. Sonsuz merhamet, sonsuz ilim, sonsuz doğruluk, sonsuz ihsan, sonsuz g&uuml;zelliğin ve benzeri t&uuml;m g&uuml;zel sıfatları kendisinde bulunduran Y&uuml;ce Allah&rsquo;ı tanımak i&ccedil;in her insan gerekli yetenek ve donanıma doğal olarak sahip olmasına rağmen bazıları kendi iradesini k&ouml;t&uuml;ye kullanarak bu kabiliyeti kaybedebilir ve o zaman b&ouml;yle bir kimsenin Allah&rsquo;ı tanıması m&uuml;mk&uuml;n olmaz. Ve b&ouml;yle birisi i&ccedil;in Y&uuml;ce Allah&rsquo;ı ispatlayan delilleri sıralamak da bir fayda etmez.\r\n	Kur&rsquo;an-i Kerim buyuruyor ki:\r\n	&ldquo;Oysa onların kendi yaptıkları kalplerini (benliklerini) kirletmiştir.&rdquo;\r\n	Eğer insan -k&ouml;t&uuml; olduğunu bildiği halde- s&uuml;rekli başkalarına zul&uuml;m ve haksızlık eder ve kendisinde tekebb&uuml;r ve bencillik sıfatının egemen olmasına sebep olursa veya benzeri k&ouml;t&uuml;l&uuml;klerle kendi benliğini bozarsa, b&ouml;yle birinin t&uuml;m merhametlerin ve sonsuz g&uuml;zelliklerin taşıyıcısı olan Allah&rsquo;ı tanıması ve ona boyun eğmesi m&uuml;mk&uuml;n olmaz. T&uuml;m varlığı zul&uuml;m, haksızlık k&ouml;t&uuml;l&uuml;k ve &ccedil;irkefliğe &ouml;zdeş olan bir kimse nasıl sonsuz adalet ve g&uuml;zellik ve merhamet olan Allah&rsquo;a inanabilir ve O&rsquo;na kul olabilir?\r\n	Allah&rsquo;ı tanımak isteyen kimse ilk &ouml;nce, i&ccedil;ten gelen doğruluk, ilim, iyilik, adalet, fedakarlık, insanlara hizmet, c&ouml;mertlik ve bunun gibi y&uuml;ce ilahi ve insani vasıfların &ccedil;ağrısına olumlu cevap vermeye &ccedil;alışmalı ve kendisiyle tanımak istediği Y&uuml;ce Allah arasında bir uyum oluşmasına &ccedil;alışmalıdır. İşte bu Allah&rsquo;ı tanımada birinci adımı oluşturur.\r\n	2. İkinci &ouml;nemli adım ise, insanın en &ouml;nemli &ouml;zelliklerimizden olan d&uuml;ş&uuml;nme kabiliyetinden yararlanmasıdır.\r\n	&Ouml;zellikle kendi yaratılışımız ve varlığımızın boyutları hakkında d&uuml;ş&uuml;nmeliyiz. Hayatımızdaki aşamalar bir insan olarak sonsuzluğa olan bağlılığımız, &ouml;zellikle varlığımızın s&uuml;rekliliğine karşı ilgimiz ve bekaya karşı olan aşk ve isteğimiz hakkında d&uuml;ş&uuml;nmeliyiz.\r\n	Yapı ve yaratılış gereği su ve yemeğe olan ihtiya&ccedil; bizde yerleştirilmişse bunun anlamı evrende suyun var olduğu değil midir? Aynı şekilde bekaya ve s&uuml;rekliliğe olan bağlılık da acaba insanın &ouml;l&uuml;mle yok olamayan bir varlık olduğunu g&ouml;stermez mi?\r\n	Yine i&ccedil;imizden kaynaklanan maneviyat, kutsallık, fizik &ouml;tesi g&uuml;ce inan&ccedil;, gibi insanı duygu ve bilin&ccedil;lerin hep uyduruk ve temelsiz olduklarını nasıl s&ouml;yleyebiliriz? Oysa t&uuml;m bu duygular her insanda su ve ekmeğe olan ihtiya&ccedil; gibi en yerleşik en sağlam duygulardandır.\r\n	Eğer her şeye egemen olan y&uuml;ce bir varlık (neuzibillah) yok ise neden her insan sıkıntı anlarında ve t&uuml;m maddi sebeplerden &uuml;midi kesildiğinde i&ccedil;ten gelen bir duyguyla sonsuz g&uuml;&ccedil; sahibi olan bir varlığa sığınıyor ve onun gaybi yardımını umuyor?\r\n	Acaba her insanda var olan bu sığınma duygusu en sadık duygulardan biri değil midir? Ve insanın gayba bağlı olduğunu g&ouml;stermiyor mu?\r\n	İnsanın hayatının her boyutunu &ccedil;evreleyen ve evrendeki t&uuml;m varlıklara egemen olan uyum, harmoni, sağlamlık ve hesaplılık bu yaratıkların başı boşluk i&ccedil;inde olduklarını ve bir &uuml;st&uuml;n bilincin denetiminde olmadıklarını reddetmek i&ccedil;in yetmez mi?\r\n	K&ouml;r bazı tesad&uuml;fler etkisinde t&uuml;m bu ihtişam ve d&uuml;zenin meydana geldiğini ve devam ettiğini s&ouml;ylemek g&uuml;l&uuml;n&ccedil; bir s&ouml;z değil midir?\r\n	Evet insan doğru şekilde d&uuml;ş&uuml;n&uuml;rse, bu d&uuml;ş&uuml;nme onu Allah&rsquo;ı tanımaya doğru kılavuzluk eder ve b&ouml;yle bir kimse Allah&rsquo;ı tanımada kendi başına en b&uuml;y&uuml;k adımı atmış olur.\r\n	Burada şu noktayı da hatırlatalım ki Allah&rsquo;ın ispatı konusunda onlarca felsefi delil ve metot mevcuttur ki İslam filozofları tarafında kelam ve felsefe ile ilgili kaynaklarda a&ccedil;ıklanmıştır. Bu alanda inceleme yapmak i&ccedil;in İbn-i Sina&rsquo;nı Eş-Şifa ve El-İşarat, Hace Nasiru&rsquo;d-Din Tusi&rsquo;nin Şerh- Tecridi&rsquo;l-İtikat, Molla Sedra&rsquo;nın El-Esfar, Hadi Sebzevari&rsquo;nin Şerh-i Menzume ve Allame Tebatebai&rsquo;nin Nihayetu&rsquo;l-Hikme adlı eserlerine m&uuml;racaat edilebilir.\r\n	Yukarıda da işaret ettiğimiz gibi Allah&rsquo;ın ispatıyla ilgili delilleri nakletmek daha geniş bir fırsat ve konumu gerektirdiği i&ccedil;in ziyaret&ccedil;i sayfasında bu delilleri zikretmeye &ccedil;alışmadık. Ancak madde aleminin Allah&rsquo;a bağlılık ve ihtiyacını ortaya koymak i&ccedil;in felsefi kitaplarda var olan onlarca değişik felsefi metot ve delillere &ouml;rnek olsun diye Ehl-i Beyt Mektebinin b&uuml;y&uuml;k filozofu Molla Sadra Şirazi&rsquo;nin Hareketi cevheri (Cevherde &ndash;t&ouml;zde- hareket) nazariyesine işaret edeceğiz:\r\n	A&ccedil;ıklama: Zaman kavramı herkes&ccedil;e bilinen bir kavramdır. Genelde biz maddi varlıkları ve hadiseleri zamanla tanımlarız; bir maddi varlık veya hadisenin diğerinden &ouml;nce veya sonra olduğunu s&ouml;yleriz. &Ouml;rneğin bin yıl &ouml;nce yaşamış olan bir şahısla y&uuml;z yıl &ouml;nce yaşamış olan veya şimdi yaşamakta olan bir başka şahsın arasındaki zaman farkını g&ouml;z ardı etmeyerek bin yıl &ouml;nce yaşamış olanın zaman y&ouml;n&uuml;nden diğer şahıslardan &ouml;nce olduğunu s&ouml;yleriz. Ve bu &ouml;ncelik ve sonralığın bir varsayım olmayıp ger&ccedil;ek bir sıfat olduğunu kesin olarak biliriz. Şimdi soru şudur ki acaba maddi varlıklarla ilgili bu &ouml;ncelik ve sonralık ve belli bir s&uuml;re&ccedil;te olma sıfatı neden ve nereden kaynaklanıyor?\r\n	Bazıları zaman kavaramı i&ccedil;in basit bir yorum sunmaya &ccedil;alışırlar; onlara g&ouml;re zaman kavaramı yerin, g&uuml;neşin etrafına d&ouml;nmesinden kaynaklanır? Oysa bu yeterli bir a&ccedil;ıklama değildir &ccedil;&uuml;nk&uuml; buna g&ouml;re eğer yer, g&uuml;neşin etrafına d&ouml;nmeyecek olursa maddi varlıklar i&ccedil;in s&ouml;z konusu olan s&uuml;re&ccedil; ve birinin diğerinden &ouml;ncelik ve sonralığı diye bir &ouml;zellik kalmayacaktır. Halbuki hi&ccedil; ş&uuml;phesiz maddi her varlık belli bir s&uuml;re&ccedil;te var olmakta ve biri diğerinden &ouml;ncelik ve sonralık &ouml;zelliğini taşımaktadır. Başka bir ifadeyle yerin hareketi olsun olmasın maddi varlıklar zaman s&uuml;recine tabidirler. Yerin, g&uuml;neş etrafına d&ouml;nmesi bu s&uuml;reci &ouml;l&ccedil;mek i&ccedil;in kullanılan bir birimden başka bir şey değildir.\r\n	İşte bu konu &uuml;zerinde iyice d&uuml;ş&uuml;nd&uuml;ğ&uuml;m&uuml;zde anlarız ki zaman kavaramı maddi varlıkların kendisinden kaynaklanan bir ger&ccedil;ektir. Yani ger&ccedil;ekte t&uuml;m maddi varlıklar her an i&ccedil;in bir oluşum i&ccedil;erisindedirler; yani her an yok olup yeniden var olmaktadırlar; aynen bir elektrik akımı sonucu lambanın yanması gibi. Nasıl lambanın yanar vaziyette kalması i&ccedil;in s&uuml;rekli elektrik akımına ihtiyacı var ise, maddi varlıklar da varlıklarını s&uuml;rd&uuml;rebilmeleri i&ccedil;in her an y&uuml;ksek alemden gelen varlık feyzine ihtiya&ccedil; duymaktalar. İşte bu s&uuml;rekli oluşum sonucu biz zaman kavramını maddi varlıklardan ediniyoruz. Bu konu &uuml;zerinde d&uuml;ş&uuml;nmek bile bizlerin ve t&uuml;m maddi varlıkların her an i&ccedil;in y&uuml;ksek alemden gelen feyizle varlığımızı s&uuml;rd&uuml;rd&uuml;ğ&uuml;m&uuml;z&uuml; g&ouml;sterir.\r\n	Ziyaret&ccedil;i defterinin konumunu g&ouml;z &ouml;n&uuml;ne alarak bu kadarıyla yetiniyoruz. Allah&rsquo;ın ispatıyla ilgili felsefi ve akli delilleri İnan&ccedil; Esasları &gt; Tevhid &gt; Allah Teala&#39;nın Varlığı b&ouml;l&uuml;m&uuml;nden inceleyebilirsiniz.','non-Muslims who would like to understand Islam, Muslims (Moslems), and the Holy Quran (Koran).&nbsp; It is rich in information, references, illustrations?non-Muslims who would like to understand Islam, Muslims (Moslems), and the Holy Quran (Koran).&nbsp; It is rich in information, references, illustrations?non-Muslims who would like to understand Islam, Muslims (Moslems), and the Holy Quran (Koran).&nbsp; It is rich in information, references, illustrations?non-Muslims who would like to understand Islam, Muslims (Moslems), and the Holy Quran (Koran).&nbsp; It is rich in information, references, illustrations?non-Muslims who would like to understand Islam, Muslims (Moslems), and the Holy Quran (Koran).&nbsp; It is rich in information, references, illustrations?non-Muslims who would like to understand Islam, Muslims (Moslems), and the Holy Quran (Koran).&nbsp; It is rich in information, references, illustrations?non-Muslims who would like to understand Islam, Muslims (Moslems), and the Holy Quran (Koran).&nbsp; It is rich in information, references, illustrations?'),(3,'tr3','<p>\r\n	Kaza namazı da namazın aslı gibi Hz. Peygamber-i Ekrem zamanında şer&rsquo;i kılınmıştır ve onun farz kılınmasının delillerinden biri &ldquo;namazı beni anmak i&ccedil;in kıl&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref1\" style=\"\" title=\"\">[1]</a> ayetidir. M&uuml;fessirlerin ekseriyeti ş&ouml;yle demiştir: &ldquo;Bu ayet ister vaktinde olsun ister vakti ge&ccedil;miş olsun her ne zaman bir namazı kılmakla y&uuml;k&uuml;ml&uuml; olduğunu hatırladığın zaman onu yerine getirmene delalet eder. Eğer vaktinde olursa onu eda etmeli ve eğer vakti ge&ccedil;miş ise onu kaza etmelisin.&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref2\" style=\"\" title=\"\">[2]</a>&nbsp; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Farz namazını uyuma veya unutma nedeniyle kılmayan kimse hatırladığı zaman onu kılsın ve namazı kaza etme dışında başka bir kefarete gerek yoktur. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: Namazı beni anmak i&ccedil;in kıl.&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref3\" style=\"\" title=\"\">[3]</a> Hz. Peygamber (s.a.a) başka bir hadiste de ş&ouml;yle buyurmuştur: &ldquo;Her kim uykuda kalır ve namazını kılmazsa veya unutma neticesinde namazını eda etmezse onu kaza etsin</p>\r\n','<p>\r\n	Kaza namazı da namazın aslı gibi Hz. Peygamber-i Ekrem zamanında şer&rsquo;i kılınmıştır ve onun farz kılınmasının delillerinden biri &ldquo;namazı beni anmak i&ccedil;in kıl&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref1\" style=\"\" title=\"\">[1]</a> ayetidir. M&uuml;fessirlerin ekseriyeti ş&ouml;yle demiştir: &ldquo;Bu ayet ister vaktinde olsun ister vakti ge&ccedil;miş olsun her ne zaman bir namazı kılmakla y&uuml;k&uuml;ml&uuml; olduğunu hatırladığın zaman onu yerine getirmene delalet eder. Eğer vaktinde olursa onu eda etmeli ve eğer vakti ge&ccedil;miş ise onu kaza etmelisin.&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref2\" style=\"\" title=\"\">[2]</a>&nbsp; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Farz namazını uyuma veya unutma nedeniyle kılmayan kimse hatırladığı zaman onu kılsın ve namazı kaza etme dışında başka bir kefarete gerek yoktur. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: Namazı beni anmak i&ccedil;in kıl.&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref3\" style=\"\" title=\"\">[3]</a> Hz. Peygamber (s.a.a) başka bir hadiste de ş&ouml;yle buyurmuştur: &ldquo;Her kim uykuda kalır ve namazını kılmazsa veya unutma neticesinde namazını eda etmezse onu kaza etsinKaza namazı da namazın aslı gibi Hz. Peygamber-i Ekrem zamanında şer&rsquo;i kılınmıştır ve onun farz kılınmasının delillerinden biri &ldquo;namazı beni anmak i&ccedil;in kıl&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref1\" style=\"\" title=\"\">[1]</a> ayetidir. M&uuml;fessirlerin ekseriyeti ş&ouml;yle demiştir: &ldquo;Bu ayet ister vaktinde olsun ister vakti ge&ccedil;miş olsun her ne zaman bir namazı kılmakla y&uuml;k&uuml;ml&uuml; olduğunu hatırladığın zaman onu yerine getirmene delalet eder. Eğer vaktinde olursa onu eda etmeli ve eğer vakti ge&ccedil;miş ise onu kaza etmelisin.&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref2\" style=\"\" title=\"\">[2]</a>&nbsp; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Farz namazını uyuma veya unutma nedeniyle kılmayan kimse hatırladığı zaman onu kılsın ve namazı kaza etme dışında başka bir kefarete gerek yoktur. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: Namazı beni anmak i&ccedil;in kıl.&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref3\" style=\"\" title=\"\">[3]</a> Hz. Peygamber (s.a.a) başka bir hadiste de ş&ouml;yle buyurmuştur: &ldquo;Her kim uykuda kalır ve namazını kılmazsa veya unutma neticesinde namazını eda etmezse onu kaza etsinKaza namazı da namazın aslı gibi Hz. Peygamber-i Ekrem zamanında şer&rsquo;i kılınmıştır ve onun farz kılınmasının delillerinden biri &ldquo;namazı beni anmak i&ccedil;in kıl&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref1\" style=\"\" title=\"\">[1]</a> ayetidir. M&uuml;fessirlerin ekseriyeti ş&ouml;yle demiştir: &ldquo;Bu ayet ister vaktinde olsun ister vakti ge&ccedil;miş olsun her ne zaman bir namazı kılmakla y&uuml;k&uuml;ml&uuml; olduğunu hatırladığın zaman onu yerine getirmene delalet eder. Eğer vaktinde olursa onu eda etmeli ve eğer vakti ge&ccedil;miş ise onu kaza etmelisin.&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref2\" style=\"\" title=\"\">[2]</a>&nbsp; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Farz namazını uyuma veya unutma nedeniyle kılmayan kimse hatırladığı zaman onu kılsın ve namazı kaza etme dışında başka bir kefarete gerek yoktur. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: Namazı beni anmak i&ccedil;in kıl.&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref3\" style=\"\" title=\"\">[3]</a> Hz. Peygamber (s.a.a) başka bir hadiste de ş&ouml;yle buyurmuştur: &ldquo;Her kim uykuda kalır ve namazını kılmazsa veya unutma neticesinde namazını eda etmezse onu kaza etsinKaza namazı da namazın aslı gibi Hz. Peygamber-i Ekrem zamanında şer&rsquo;i kılınmıştır ve onun farz kılınmasının delillerinden biri &ldquo;namazı beni anmak i&ccedil;in kıl&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref1\" style=\"\" title=\"\">[1]</a> ayetidir. M&uuml;fessirlerin ekseriyeti ş&ouml;yle demiştir: &ldquo;Bu ayet ister vaktinde olsun ister vakti ge&ccedil;miş olsun her ne zaman bir namazı kılmakla y&uuml;k&uuml;ml&uuml; olduğunu hatırladığın zaman onu yerine getirmene delalet eder. Eğer vaktinde olursa onu eda etmeli ve eğer vakti ge&ccedil;miş ise onu kaza etmelisin.&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref2\" style=\"\" title=\"\">[2]</a>&nbsp; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Farz namazını uyuma veya unutma nedeniyle kılmayan kimse hatırladığı zaman onu kılsın ve namazı kaza etme dışında başka bir kefarete gerek yoktur. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: Namazı beni anmak i&ccedil;in kıl.&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref3\" style=\"\" title=\"\">[3]</a> Hz. Peygamber (s.a.a) başka bir hadiste de ş&ouml;yle buyurmuştur: &ldquo;Her kim uykuda kalır ve namazını kılmazsa veya unutma neticesinde namazını eda etmezse onu kaza etsin</p>\r\n','Kaza namazı da namazın aslı gibi Hz. Peygamber-i Ekrem zamanında şer&rsquo;i kılınmıştır ve onun farz kılınmasının delillerinden biri &ldquo;namazı beni anmak i&ccedil;in kıl&rdquo;[1] ayetidir. M&uuml;fessirlerin ekseriyeti ş&ouml;yle demiştir: &ldquo;Bu ayet ister vaktinde olsun ister vakti ge&ccedil;miş olsun her ne zaman bir namazı kılmakla y&uuml;k&uuml;ml&uuml; olduğunu hatırladığın zaman onu yerine getirmene delalet eder. Eğer vaktinde olursa onu eda etmeli ve eğer vakti ge&ccedil;miş ise onu kaza etmelisin.&rdquo;[2]&nbsp; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Farz namazını uyuma veya unutma nedeniyle kılmayan kimse hatırladığı zaman onu kılsın ve namazı kaza etme dışında başka bir kefarete gerek yoktur. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: Namazı beni anmak i&ccedil;in kıl.&rdquo;[3] Hz. Peygamber (s.a.a) başka bir hadiste de ş&ouml;yle buyurmuştur: &ldquo;Her kim uykuda kalır ve namazını kılmazsa veya unutma neticesinde namazını eda etmezse onu kaza etsin','Kaza namazı da namazın aslı gibi Hz. Peygamber-i Ekrem zamanında şer&rsquo;i kılınmıştır ve onun farz kılınmasının delillerinden biri &ldquo;namazı beni anmak i&ccedil;in kıl&rdquo;[1] ayetidir. M&uuml;fessirlerin ekseriyeti ş&ouml;yle demiştir: &ldquo;Bu ayet ister vaktinde olsun ister vakti ge&ccedil;miş olsun her ne zaman bir namazı kılmakla y&uuml;k&uuml;ml&uuml; olduğunu hatırladığın zaman onu yerine getirmene delalet eder. Eğer vaktinde olursa onu eda etmeli ve eğer vakti ge&ccedil;miş ise onu kaza etmelisin.&rdquo;[2]&nbsp; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Farz namazını uyuma veya unutma nedeniyle kılmayan kimse hatırladığı zaman onu kılsın ve namazı kaza etme dışında başka bir kefarete gerek yoktur. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: Namazı beni anmak i&ccedil;in kıl.&rdquo;[3] Hz. Peygamber (s.a.a) başka bir hadiste de ş&ouml;yle buyurmuştur: &ldquo;Her kim uykuda kalır ve namazını kılmazsa veya unutma neticesinde namazını eda etmezse onu kaza etsinKaza namazı da namazın aslı gibi Hz. Peygamber-i Ekrem zamanında şer&rsquo;i kılınmıştır ve onun farz kılınmasının delillerinden biri &ldquo;namazı beni anmak i&ccedil;in kıl&rdquo;[1] ayetidir. M&uuml;fessirlerin ekseriyeti ş&ouml;yle demiştir: &ldquo;Bu ayet ister vaktinde olsun ister vakti ge&ccedil;miş olsun her ne zaman bir namazı kılmakla y&uuml;k&uuml;ml&uuml; olduğunu hatırladığın zaman onu yerine getirmene delalet eder. Eğer vaktinde olursa onu eda etmeli ve eğer vakti ge&ccedil;miş ise onu kaza etmelisin.&rdquo;[2]&nbsp; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Farz namazını uyuma veya unutma nedeniyle kılmayan kimse hatırladığı zaman onu kılsın ve namazı kaza etme dışında başka bir kefarete gerek yoktur. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: Namazı beni anmak i&ccedil;in kıl.&rdquo;[3] Hz. Peygamber (s.a.a) başka bir hadiste de ş&ouml;yle buyurmuştur: &ldquo;Her kim uykuda kalır ve namazını kılmazsa veya unutma neticesinde namazını eda etmezse onu kaza etsinKaza namazı da namazın aslı gibi Hz. Peygamber-i Ekrem zamanında şer&rsquo;i kılınmıştır ve onun farz kılınmasının delillerinden biri &ldquo;namazı beni anmak i&ccedil;in kıl&rdquo;[1] ayetidir. M&uuml;fessirlerin ekseriyeti ş&ouml;yle demiştir: &ldquo;Bu ayet ister vaktinde olsun ister vakti ge&ccedil;miş olsun her ne zaman bir namazı kılmakla y&uuml;k&uuml;ml&uuml; olduğunu hatırladığın zaman onu yerine getirmene delalet eder. Eğer vaktinde olursa onu eda etmeli ve eğer vakti ge&ccedil;miş ise onu kaza etmelisin.&rdquo;[2]&nbsp; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Farz namazını uyuma veya unutma nedeniyle kılmayan kimse hatırladığı zaman onu kılsın ve namazı kaza etme dışında başka bir kefarete gerek yoktur. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: Namazı beni anmak i&ccedil;in kıl.&rdquo;[3] Hz. Peygamber (s.a.a) başka bir hadiste de ş&ouml;yle buyurmuştur: &ldquo;Her kim uykuda kalır ve namazını kılmazsa veya unutma neticesinde namazını eda etmezse onu kaza etsinKaza namazı da namazın aslı gibi Hz. Peygamber-i Ekrem zamanında şer&rsquo;i kılınmıştır ve onun farz kılınmasının delillerinden biri &ldquo;namazı beni anmak i&ccedil;in kıl&rdquo;[1] ayetidir. M&uuml;fessirlerin ekseriyeti ş&ouml;yle demiştir: &ldquo;Bu ayet ister vaktinde olsun ister vakti ge&ccedil;miş olsun her ne zaman bir namazı kılmakla y&uuml;k&uuml;ml&uuml; olduğunu hatırladığın zaman onu yerine getirmene delalet eder. Eğer vaktinde olursa onu eda etmeli ve eğer vakti ge&ccedil;miş ise onu kaza etmelisin.&rdquo;[2]&nbsp; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Farz namazını uyuma veya unutma nedeniyle kılmayan kimse hatırladığı zaman onu kılsın ve namazı kaza etme dışında başka bir kefarete gerek yoktur. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: Namazı beni anmak i&ccedil;in kıl.&rdquo;[3] Hz. Peygamber (s.a.a) başka bir hadiste de ş&ouml;yle buyurmuştur: &ldquo;Her kim uykuda kalır ve namazını kılmazsa veya unutma neticesinde namazını eda etmezse onu kaza etsin'),(4,'tr4','','','',''),(5,'tr5','<p>\r\n	Kaza namazı da namazın aslı gibi Hz. Peygamber-i Ekrem zamanında şer&rsquo;i kılınmıştır ve onun farz kılınmasının delillerinden biri &ldquo;namazı beni anmak i&ccedil;in kıl&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref1\" style=\"\" title=\"\">[1]</a> ayetidir. M&uuml;fessirlerin ekseriyeti ş&ouml;yle demiştir: &ldquo;Bu ayet ister vaktinde olsun ister vakti ge&ccedil;miş olsun her ne zaman bir namazı kılmakla y&uuml;k&uuml;ml&uuml; olduğunu hatırladığın zaman onu yerine getirmene delalet eder. Eğer vaktinde olursa onu eda etmeli ve eğer vakti ge&ccedil;miş ise onu kaza etmelisin.&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref2\" style=\"\" title=\"\">[2]</a>&nbsp; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Farz namazını uyuma veya unutma nedeniyle kılmayan kimse hatırladığı zaman onu kılsın ve namazı kaza etme dışında başka bir kefarete gerek yoktur. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: Namazı beni anmak i&ccedil;in kıl.&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref3\" style=\"\" title=\"\">[3]</a> Hz. Peygamber (s.a.a) başka bir hadiste de ş&ouml;yle buyurmuştur: &ldquo;Her kim uykuda kalır ve namazını kılmazsa veya unutma neticesinde namazını eda etmezse onu kaza etsin</p>\r\n','<p>\r\n	Kaza namazı da namazın aslı gibi Hz. Peygamber-i Ekrem zamanında şer&rsquo;i kılınmıştır ve onun farz kılınmasının delillerinden biri &ldquo;namazı beni anmak i&ccedil;in kıl&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref1\" style=\"\" title=\"\">[1]</a> ayetidir. M&uuml;fessirlerin ekseriyeti ş&ouml;yle demiştir: &ldquo;Bu ayet ister vaktinde olsun ister vakti ge&ccedil;miş olsun her ne zaman bir namazı kılmakla y&uuml;k&uuml;ml&uuml; olduğunu hatırladığın zaman onu yerine getirmene delalet eder. Eğer vaktinde olursa onu eda etmeli ve eğer vakti ge&ccedil;miş ise onu kaza etmelisin.&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref2\" style=\"\" title=\"\">[2]</a>&nbsp; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Farz namazını uyuma veya unutma nedeniyle kılmayan kimse hatırladığı zaman onu kılsın ve namazı kaza etme dışında başka bir kefarete gerek yoktur. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: Namazı beni anmak i&ccedil;in kıl.&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref3\" style=\"\" title=\"\">[3]</a> Hz. Peygamber (s.a.a) başka bir hadiste de ş&ouml;yle buyurmuştur: &ldquo;Her kim uykuda kalır ve namazını kılmazsa veya unutma neticesinde namazını eda etmezse onu kaza etsinKaza namazı da namazın aslı gibi Hz. Peygamber-i Ekrem zamanında şer&rsquo;i kılınmıştır ve onun farz kılınmasının delillerinden biri &ldquo;namazı beni anmak i&ccedil;in kıl&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref1\" style=\"\" title=\"\">[1]</a> ayetidir. M&uuml;fessirlerin ekseriyeti ş&ouml;yle demiştir: &ldquo;Bu ayet ister vaktinde olsun ister vakti ge&ccedil;miş olsun her ne zaman bir namazı kılmakla y&uuml;k&uuml;ml&uuml; olduğunu hatırladığın zaman onu yerine getirmene delalet eder. Eğer vaktinde olursa onu eda etmeli ve eğer vakti ge&ccedil;miş ise onu kaza etmelisin.&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref2\" style=\"\" title=\"\">[2]</a>&nbsp; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Farz namazını uyuma veya unutma nedeniyle kılmayan kimse hatırladığı zaman onu kılsın ve namazı kaza etme dışında başka bir kefarete gerek yoktur. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: Namazı beni anmak i&ccedil;in kıl.&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref3\" style=\"\" title=\"\">[3]</a> Hz. Peygamber (s.a.a) başka bir hadiste de ş&ouml;yle buyurmuştur: &ldquo;Her kim uykuda kalır ve namazını kılmazsa veya unutma neticesinde namazını eda etmezse onu kaza etsinKaza namazı da namazın aslı gibi Hz. Peygamber-i Ekrem zamanında şer&rsquo;i kılınmıştır ve onun farz kılınmasının delillerinden biri &ldquo;namazı beni anmak i&ccedil;in kıl&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref1\" style=\"\" title=\"\">[1]</a> ayetidir. M&uuml;fessirlerin ekseriyeti ş&ouml;yle demiştir: &ldquo;Bu ayet ister vaktinde olsun ister vakti ge&ccedil;miş olsun her ne zaman bir namazı kılmakla y&uuml;k&uuml;ml&uuml; olduğunu hatırladığın zaman onu yerine getirmene delalet eder. Eğer vaktinde olursa onu eda etmeli ve eğer vakti ge&ccedil;miş ise onu kaza etmelisin.&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref2\" style=\"\" title=\"\">[2]</a>&nbsp; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Farz namazını uyuma veya unutma nedeniyle kılmayan kimse hatırladığı zaman onu kılsın ve namazı kaza etme dışında başka bir kefarete gerek yoktur. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: Namazı beni anmak i&ccedil;in kıl.&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref3\" style=\"\" title=\"\">[3]</a> Hz. Peygamber (s.a.a) başka bir hadiste de ş&ouml;yle buyurmuştur: &ldquo;Her kim uykuda kalır ve namazını kılmazsa veya unutma neticesinde namazını eda etmezse onu kaza etsinKaza namazı da namazın aslı gibi Hz. Peygamber-i Ekrem zamanında şer&rsquo;i kılınmıştır ve onun farz kılınmasının delillerinden biri &ldquo;namazı beni anmak i&ccedil;in kıl&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref1\" style=\"\" title=\"\">[1]</a> ayetidir. M&uuml;fessirlerin ekseriyeti ş&ouml;yle demiştir: &ldquo;Bu ayet ister vaktinde olsun ister vakti ge&ccedil;miş olsun her ne zaman bir namazı kılmakla y&uuml;k&uuml;ml&uuml; olduğunu hatırladığın zaman onu yerine getirmene delalet eder. Eğer vaktinde olursa onu eda etmeli ve eğer vakti ge&ccedil;miş ise onu kaza etmelisin.&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref2\" style=\"\" title=\"\">[2]</a>&nbsp; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Farz namazını uyuma veya unutma nedeniyle kılmayan kimse hatırladığı zaman onu kılsın ve namazı kaza etme dışında başka bir kefarete gerek yoktur. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: Namazı beni anmak i&ccedil;in kıl.&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref3\" style=\"\" title=\"\">[3]</a> Hz. Peygamber (s.a.a) başka bir hadiste de ş&ouml;yle buyurmuştur: &ldquo;Her kim uykuda kalır ve namazını kılmazsa veya unutma neticesinde namazını eda etmezse onu kaza etsin</p>\r\n','Kaza namazı da namazın aslı gibi Hz. Peygamber-i Ekrem zamanında şer&rsquo;i kılınmıştır ve onun farz kılınmasının delillerinden biri &ldquo;namazı beni anmak i&ccedil;in kıl&rdquo;[1] ayetidir. M&uuml;fessirlerin ekseriyeti ş&ouml;yle demiştir: &ldquo;Bu ayet ister vaktinde olsun ister vakti ge&ccedil;miş olsun her ne zaman bir namazı kılmakla y&uuml;k&uuml;ml&uuml; olduğunu hatırladığın zaman onu yerine getirmene delalet eder. Eğer vaktinde olursa onu eda etmeli ve eğer vakti ge&ccedil;miş ise onu kaza etmelisin.&rdquo;[2]&nbsp; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Farz namazını uyuma veya unutma nedeniyle kılmayan kimse hatırladığı zaman onu kılsın ve namazı kaza etme dışında başka bir kefarete gerek yoktur. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: Namazı beni anmak i&ccedil;in kıl.&rdquo;[3] Hz. Peygamber (s.a.a) başka bir hadiste de ş&ouml;yle buyurmuştur: &ldquo;Her kim uykuda kalır ve namazını kılmazsa veya unutma neticesinde namazını eda etmezse onu kaza etsin','Kaza namazı da namazın aslı gibi Hz. Peygamber-i Ekrem zamanında şer&rsquo;i kılınmıştır ve onun farz kılınmasının delillerinden biri &ldquo;namazı beni anmak i&ccedil;in kıl&rdquo;[1] ayetidir. M&uuml;fessirlerin ekseriyeti ş&ouml;yle demiştir: &ldquo;Bu ayet ister vaktinde olsun ister vakti ge&ccedil;miş olsun her ne zaman bir namazı kılmakla y&uuml;k&uuml;ml&uuml; olduğunu hatırladığın zaman onu yerine getirmene delalet eder. Eğer vaktinde olursa onu eda etmeli ve eğer vakti ge&ccedil;miş ise onu kaza etmelisin.&rdquo;[2]&nbsp; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Farz namazını uyuma veya unutma nedeniyle kılmayan kimse hatırladığı zaman onu kılsın ve namazı kaza etme dışında başka bir kefarete gerek yoktur. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: Namazı beni anmak i&ccedil;in kıl.&rdquo;[3] Hz. Peygamber (s.a.a) başka bir hadiste de ş&ouml;yle buyurmuştur: &ldquo;Her kim uykuda kalır ve namazını kılmazsa veya unutma neticesinde namazını eda etmezse onu kaza etsinKaza namazı da namazın aslı gibi Hz. Peygamber-i Ekrem zamanında şer&rsquo;i kılınmıştır ve onun farz kılınmasının delillerinden biri &ldquo;namazı beni anmak i&ccedil;in kıl&rdquo;[1] ayetidir. M&uuml;fessirlerin ekseriyeti ş&ouml;yle demiştir: &ldquo;Bu ayet ister vaktinde olsun ister vakti ge&ccedil;miş olsun her ne zaman bir namazı kılmakla y&uuml;k&uuml;ml&uuml; olduğunu hatırladığın zaman onu yerine getirmene delalet eder. Eğer vaktinde olursa onu eda etmeli ve eğer vakti ge&ccedil;miş ise onu kaza etmelisin.&rdquo;[2]&nbsp; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Farz namazını uyuma veya unutma nedeniyle kılmayan kimse hatırladığı zaman onu kılsın ve namazı kaza etme dışında başka bir kefarete gerek yoktur. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: Namazı beni anmak i&ccedil;in kıl.&rdquo;[3] Hz. Peygamber (s.a.a) başka bir hadiste de ş&ouml;yle buyurmuştur: &ldquo;Her kim uykuda kalır ve namazını kılmazsa veya unutma neticesinde namazını eda etmezse onu kaza etsinKaza namazı da namazın aslı gibi Hz. Peygamber-i Ekrem zamanında şer&rsquo;i kılınmıştır ve onun farz kılınmasının delillerinden biri &ldquo;namazı beni anmak i&ccedil;in kıl&rdquo;[1] ayetidir. M&uuml;fessirlerin ekseriyeti ş&ouml;yle demiştir: &ldquo;Bu ayet ister vaktinde olsun ister vakti ge&ccedil;miş olsun her ne zaman bir namazı kılmakla y&uuml;k&uuml;ml&uuml; olduğunu hatırladığın zaman onu yerine getirmene delalet eder. Eğer vaktinde olursa onu eda etmeli ve eğer vakti ge&ccedil;miş ise onu kaza etmelisin.&rdquo;[2]&nbsp; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Farz namazını uyuma veya unutma nedeniyle kılmayan kimse hatırladığı zaman onu kılsın ve namazı kaza etme dışında başka bir kefarete gerek yoktur. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: Namazı beni anmak i&ccedil;in kıl.&rdquo;[3] Hz. Peygamber (s.a.a) başka bir hadiste de ş&ouml;yle buyurmuştur: &ldquo;Her kim uykuda kalır ve namazını kılmazsa veya unutma neticesinde namazını eda etmezse onu kaza etsinKaza namazı da namazın aslı gibi Hz. Peygamber-i Ekrem zamanında şer&rsquo;i kılınmıştır ve onun farz kılınmasının delillerinden biri &ldquo;namazı beni anmak i&ccedil;in kıl&rdquo;[1] ayetidir. M&uuml;fessirlerin ekseriyeti ş&ouml;yle demiştir: &ldquo;Bu ayet ister vaktinde olsun ister vakti ge&ccedil;miş olsun her ne zaman bir namazı kılmakla y&uuml;k&uuml;ml&uuml; olduğunu hatırladığın zaman onu yerine getirmene delalet eder. Eğer vaktinde olursa onu eda etmeli ve eğer vakti ge&ccedil;miş ise onu kaza etmelisin.&rdquo;[2]&nbsp; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Farz namazını uyuma veya unutma nedeniyle kılmayan kimse hatırladığı zaman onu kılsın ve namazı kaza etme dışında başka bir kefarete gerek yoktur. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: Namazı beni anmak i&ccedil;in kıl.&rdquo;[3] Hz. Peygamber (s.a.a) başka bir hadiste de ş&ouml;yle buyurmuştur: &ldquo;Her kim uykuda kalır ve namazını kılmazsa veya unutma neticesinde namazını eda etmezse onu kaza etsin'),(6,'tr6','<p>\r\n	Kaza namazı da namazın aslı gibi Hz. Peygamber-i Ekrem zamanında şer&rsquo;i kılınmıştır ve onun farz kılınmasının delillerinden biri &ldquo;namazı beni anmak i&ccedil;in kıl&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref1\" style=\"\" title=\"\">[1]</a> ayetidir. M&uuml;fessirlerin ekseriyeti ş&ouml;yle demiştir: &ldquo;Bu ayet ister vaktinde olsun ister vakti ge&ccedil;miş olsun her ne zaman bir namazı kılmakla y&uuml;k&uuml;ml&uuml; olduğunu hatırladığın zaman onu yerine getirmene delalet eder. Eğer vaktinde olursa onu eda etmeli ve eğer vakti ge&ccedil;miş ise onu kaza etmelisin.&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref2\" style=\"\" title=\"\">[2]</a>&nbsp; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Farz namazını uyuma veya unutma nedeniyle kılmayan kimse hatırladığı zaman onu kılsın ve namazı kaza etme dışında başka bir kefarete gerek yoktur. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: Namazı beni anmak i&ccedil;in kıl.&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref3\" style=\"\" title=\"\">[3]</a> Hz. Peygamber (s.a.a) başka bir hadiste de ş&ouml;yle buyurmuştur: &ldquo;Her kim uykuda kalır ve namazını kılmazsa veya unutma neticesinde namazını eda etmezse onu kaza etsin</p>\r\n','<p>\r\n	Kaza namazı da namazın aslı gibi Hz. Peygamber-i Ekrem zamanında şer&rsquo;i kılınmıştır ve onun farz kılınmasının delillerinden biri &ldquo;namazı beni anmak i&ccedil;in kıl&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref1\" style=\"\" title=\"\">[1]</a> ayetidir. M&uuml;fessirlerin ekseriyeti ş&ouml;yle demiştir: &ldquo;Bu ayet ister vaktinde olsun ister vakti ge&ccedil;miş olsun her ne zaman bir namazı kılmakla y&uuml;k&uuml;ml&uuml; olduğunu hatırladığın zaman onu yerine getirmene delalet eder. Eğer vaktinde olursa onu eda etmeli ve eğer vakti ge&ccedil;miş ise onu kaza etmelisin.&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref2\" style=\"\" title=\"\">[2]</a>&nbsp; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Farz namazını uyuma veya unutma nedeniyle kılmayan kimse hatırladığı zaman onu kılsın ve namazı kaza etme dışında başka bir kefarete gerek yoktur. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: Namazı beni anmak i&ccedil;in kıl.&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref3\" style=\"\" title=\"\">[3]</a> Hz. Peygamber (s.a.a) başka bir hadiste de ş&ouml;yle buyurmuştur: &ldquo;Her kim uykuda kalır ve namazını kılmazsa veya unutma neticesinde namazını eda etmezse onu kaza etsinKaza namazı da namazın aslı gibi Hz. Peygamber-i Ekrem zamanında şer&rsquo;i kılınmıştır ve onun farz kılınmasının delillerinden biri &ldquo;namazı beni anmak i&ccedil;in kıl&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref1\" style=\"\" title=\"\">[1]</a> ayetidir. M&uuml;fessirlerin ekseriyeti ş&ouml;yle demiştir: &ldquo;Bu ayet ister vaktinde olsun ister vakti ge&ccedil;miş olsun her ne zaman bir namazı kılmakla y&uuml;k&uuml;ml&uuml; olduğunu hatırladığın zaman onu yerine getirmene delalet eder. Eğer vaktinde olursa onu eda etmeli ve eğer vakti ge&ccedil;miş ise onu kaza etmelisin.&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref2\" style=\"\" title=\"\">[2]</a>&nbsp; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Farz namazını uyuma veya unutma nedeniyle kılmayan kimse hatırladığı zaman onu kılsın ve namazı kaza etme dışında başka bir kefarete gerek yoktur. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: Namazı beni anmak i&ccedil;in kıl.&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref3\" style=\"\" title=\"\">[3]</a> Hz. Peygamber (s.a.a) başka bir hadiste de ş&ouml;yle buyurmuştur: &ldquo;Her kim uykuda kalır ve namazını kılmazsa veya unutma neticesinde namazını eda etmezse onu kaza etsinKaza namazı da namazın aslı gibi Hz. Peygamber-i Ekrem zamanında şer&rsquo;i kılınmıştır ve onun farz kılınmasının delillerinden biri &ldquo;namazı beni anmak i&ccedil;in kıl&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref1\" style=\"\" title=\"\">[1]</a> ayetidir. M&uuml;fessirlerin ekseriyeti ş&ouml;yle demiştir: &ldquo;Bu ayet ister vaktinde olsun ister vakti ge&ccedil;miş olsun her ne zaman bir namazı kılmakla y&uuml;k&uuml;ml&uuml; olduğunu hatırladığın zaman onu yerine getirmene delalet eder. Eğer vaktinde olursa onu eda etmeli ve eğer vakti ge&ccedil;miş ise onu kaza etmelisin.&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref2\" style=\"\" title=\"\">[2]</a>&nbsp; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Farz namazını uyuma veya unutma nedeniyle kılmayan kimse hatırladığı zaman onu kılsın ve namazı kaza etme dışında başka bir kefarete gerek yoktur. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: Namazı beni anmak i&ccedil;in kıl.&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref3\" style=\"\" title=\"\">[3]</a> Hz. Peygamber (s.a.a) başka bir hadiste de ş&ouml;yle buyurmuştur: &ldquo;Her kim uykuda kalır ve namazını kılmazsa veya unutma neticesinde namazını eda etmezse onu kaza etsinKaza namazı da namazın aslı gibi Hz. Peygamber-i Ekrem zamanında şer&rsquo;i kılınmıştır ve onun farz kılınmasının delillerinden biri &ldquo;namazı beni anmak i&ccedil;in kıl&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref1\" style=\"\" title=\"\">[1]</a> ayetidir. M&uuml;fessirlerin ekseriyeti ş&ouml;yle demiştir: &ldquo;Bu ayet ister vaktinde olsun ister vakti ge&ccedil;miş olsun her ne zaman bir namazı kılmakla y&uuml;k&uuml;ml&uuml; olduğunu hatırladığın zaman onu yerine getirmene delalet eder. Eğer vaktinde olursa onu eda etmeli ve eğer vakti ge&ccedil;miş ise onu kaza etmelisin.&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref2\" style=\"\" title=\"\">[2]</a>&nbsp; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Farz namazını uyuma veya unutma nedeniyle kılmayan kimse hatırladığı zaman onu kılsın ve namazı kaza etme dışında başka bir kefarete gerek yoktur. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: Namazı beni anmak i&ccedil;in kıl.&rdquo;<a href=\"http://islamquest.net/tr/archive/question/tr21785#\" id=\"_ednref3\" style=\"\" title=\"\">[3]</a> Hz. Peygamber (s.a.a) başka bir hadiste de ş&ouml;yle buyurmuştur: &ldquo;Her kim uykuda kalır ve namazını kılmazsa veya unutma neticesinde namazını eda etmezse onu kaza etsin</p>\r\n','Kaza namazı da namazın aslı gibi Hz. Peygamber-i Ekrem zamanında şer&rsquo;i kılınmıştır ve onun farz kılınmasının delillerinden biri &ldquo;namazı beni anmak i&ccedil;in kıl&rdquo;[1] ayetidir. M&uuml;fessirlerin ekseriyeti ş&ouml;yle demiştir: &ldquo;Bu ayet ister vaktinde olsun ister vakti ge&ccedil;miş olsun her ne zaman bir namazı kılmakla y&uuml;k&uuml;ml&uuml; olduğunu hatırladığın zaman onu yerine getirmene delalet eder. Eğer vaktinde olursa onu eda etmeli ve eğer vakti ge&ccedil;miş ise onu kaza etmelisin.&rdquo;[2]&nbsp; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Farz namazını uyuma veya unutma nedeniyle kılmayan kimse hatırladığı zaman onu kılsın ve namazı kaza etme dışında başka bir kefarete gerek yoktur. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: Namazı beni anmak i&ccedil;in kıl.&rdquo;[3] Hz. Peygamber (s.a.a) başka bir hadiste de ş&ouml;yle buyurmuştur: &ldquo;Her kim uykuda kalır ve namazını kılmazsa veya unutma neticesinde namazını eda etmezse onu kaza etsin','Kaza namazı da namazın aslı gibi Hz. Peygamber-i Ekrem zamanında şer&rsquo;i kılınmıştır ve onun farz kılınmasının delillerinden biri &ldquo;namazı beni anmak i&ccedil;in kıl&rdquo;[1] ayetidir. M&uuml;fessirlerin ekseriyeti ş&ouml;yle demiştir: &ldquo;Bu ayet ister vaktinde olsun ister vakti ge&ccedil;miş olsun her ne zaman bir namazı kılmakla y&uuml;k&uuml;ml&uuml; olduğunu hatırladığın zaman onu yerine getirmene delalet eder. Eğer vaktinde olursa onu eda etmeli ve eğer vakti ge&ccedil;miş ise onu kaza etmelisin.&rdquo;[2]&nbsp; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Farz namazını uyuma veya unutma nedeniyle kılmayan kimse hatırladığı zaman onu kılsın ve namazı kaza etme dışında başka bir kefarete gerek yoktur. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: Namazı beni anmak i&ccedil;in kıl.&rdquo;[3] Hz. Peygamber (s.a.a) başka bir hadiste de ş&ouml;yle buyurmuştur: &ldquo;Her kim uykuda kalır ve namazını kılmazsa veya unutma neticesinde namazını eda etmezse onu kaza etsinKaza namazı da namazın aslı gibi Hz. Peygamber-i Ekrem zamanında şer&rsquo;i kılınmıştır ve onun farz kılınmasının delillerinden biri &ldquo;namazı beni anmak i&ccedil;in kıl&rdquo;[1] ayetidir. M&uuml;fessirlerin ekseriyeti ş&ouml;yle demiştir: &ldquo;Bu ayet ister vaktinde olsun ister vakti ge&ccedil;miş olsun her ne zaman bir namazı kılmakla y&uuml;k&uuml;ml&uuml; olduğunu hatırladığın zaman onu yerine getirmene delalet eder. Eğer vaktinde olursa onu eda etmeli ve eğer vakti ge&ccedil;miş ise onu kaza etmelisin.&rdquo;[2]&nbsp; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Farz namazını uyuma veya unutma nedeniyle kılmayan kimse hatırladığı zaman onu kılsın ve namazı kaza etme dışında başka bir kefarete gerek yoktur. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: Namazı beni anmak i&ccedil;in kıl.&rdquo;[3] Hz. Peygamber (s.a.a) başka bir hadiste de ş&ouml;yle buyurmuştur: &ldquo;Her kim uykuda kalır ve namazını kılmazsa veya unutma neticesinde namazını eda etmezse onu kaza etsinKaza namazı da namazın aslı gibi Hz. Peygamber-i Ekrem zamanında şer&rsquo;i kılınmıştır ve onun farz kılınmasının delillerinden biri &ldquo;namazı beni anmak i&ccedil;in kıl&rdquo;[1] ayetidir. M&uuml;fessirlerin ekseriyeti ş&ouml;yle demiştir: &ldquo;Bu ayet ister vaktinde olsun ister vakti ge&ccedil;miş olsun her ne zaman bir namazı kılmakla y&uuml;k&uuml;ml&uuml; olduğunu hatırladığın zaman onu yerine getirmene delalet eder. Eğer vaktinde olursa onu eda etmeli ve eğer vakti ge&ccedil;miş ise onu kaza etmelisin.&rdquo;[2]&nbsp; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Farz namazını uyuma veya unutma nedeniyle kılmayan kimse hatırladığı zaman onu kılsın ve namazı kaza etme dışında başka bir kefarete gerek yoktur. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: Namazı beni anmak i&ccedil;in kıl.&rdquo;[3] Hz. Peygamber (s.a.a) başka bir hadiste de ş&ouml;yle buyurmuştur: &ldquo;Her kim uykuda kalır ve namazını kılmazsa veya unutma neticesinde namazını eda etmezse onu kaza etsinKaza namazı da namazın aslı gibi Hz. Peygamber-i Ekrem zamanında şer&rsquo;i kılınmıştır ve onun farz kılınmasının delillerinden biri &ldquo;namazı beni anmak i&ccedil;in kıl&rdquo;[1] ayetidir. M&uuml;fessirlerin ekseriyeti ş&ouml;yle demiştir: &ldquo;Bu ayet ister vaktinde olsun ister vakti ge&ccedil;miş olsun her ne zaman bir namazı kılmakla y&uuml;k&uuml;ml&uuml; olduğunu hatırladığın zaman onu yerine getirmene delalet eder. Eğer vaktinde olursa onu eda etmeli ve eğer vakti ge&ccedil;miş ise onu kaza etmelisin.&rdquo;[2]&nbsp; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Farz namazını uyuma veya unutma nedeniyle kılmayan kimse hatırladığı zaman onu kılsın ve namazı kaza etme dışında başka bir kefarete gerek yoktur. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: Namazı beni anmak i&ccedil;in kıl.&rdquo;[3] Hz. Peygamber (s.a.a) başka bir hadiste de ş&ouml;yle buyurmuştur: &ldquo;Her kim uykuda kalır ve namazını kılmazsa veya unutma neticesinde namazını eda etmezse onu kaza etsin'),(7,'tr9','<p>\r\n	Takiyye, insanın canını ve malını zalimlere karşı koruması i&ccedil;in din &ccedil;er&ccedil;evesinde konulmuş bir h&uuml;k&uuml;md&uuml;r. Bu h&uuml;k&uuml;m bir &ccedil;ok diğer ibadi vb. h&uuml;k&uuml;mlere g&ouml;re &ouml;ncelik taşımasına rağmen bu h&uuml;k&uuml;mden daha &ouml;nemli h&uuml;k&uuml;mler de dinde vardır. Buna g&ouml;re, canı ve malı korumaktan daha &ouml;nemli bir m&uuml;kellefiyet s&ouml;z konusu olduğunda artık takiyyeye yer kalmaz.<br />\r\n	&Ouml;rneğin dinin temeli tehlikeye d&uuml;şer ve dinin korunması i&ccedil;in kişinin hakkı a&ccedil;ık&ccedil;a s&ouml;ylemesi veya kıyam etmesi gerekirse, o zaman takiyye meşru olmaz. ve dini korumak kendi canının tehlikeye atmayı gerektirirse bile kişinin bu yolda hareket etmesi farz olur. &Ouml;nceki yazılarımızda da işaret edildiği gibi b&ouml;yle bir durumda takiyye haram olur.--------</p>\r\n','<p>\r\n	Takiyye, insanın canını ve malını zalimlere karşı koruması i&ccedil;in din &ccedil;er&ccedil;evesinde konulmuş bir h&uuml;k&uuml;md&uuml;r. Bu h&uuml;k&uuml;m bir &ccedil;ok diğer ibadi vb. h&uuml;k&uuml;mlere g&ouml;re &ouml;ncelik taşımasına rağmen bu h&uuml;k&uuml;mden daha &ouml;nemli h&uuml;k&uuml;mler de dinde vardır. Buna g&ouml;re, canı ve malı korumaktan daha &ouml;nemli bir m&uuml;kellefiyet s&ouml;z konusu olduğunda artık takiyyeye yer kalmaz.<br />\r\n	&Ouml;rneğin dinin temeli tehlikeye d&uuml;şer ve dinin korunması i&ccedil;in kişinin hakkı a&ccedil;ık&ccedil;a s&ouml;ylemesi veya kıyam etmesi gerekirse, o zaman takiyye meşru olmaz. ve dini korumak kendi canının tehlikeye atmayı gerektirirse bile kişinin bu yolda hareket etmesi farz olur. &Ouml;nceki yazılarımızda da işaret edildiği gibi b&ouml;yle bir durumda takiyye haram olur.<br />\r\n	Ehl-i Beyt Mektebinin &uuml;nl&uuml; fakihlerinden olan Muhammed Hasan Necefi Hz. H&uuml;seyin&#39;in kıyamını fıkhi a&ccedil;ısından tahlil ederken ş&ouml;yle diyor:<br />\r\n	&quot;....&Uuml;stelik, Ceddi Hz. Muhammed sellallahu aleyhi ve alihi&#39;in din ve şeriatının korunması ve Yezit ve &ccedil;evresinin kafir olduklarını muhalif ve muvafık olan herkese a&ccedil;ıklaması bu kıyamına bağlıydı.&quot; (Bkz. Cevahir&#39;ul-Kelam c 21 s. 296)<br />\r\n	Ancak burada başka bir soruyla karşılaşırız o da, dinin tehlike de olup olmadığını anlamak i&ccedil;in başvurulacak &ouml;l&ccedil;&uuml; nedir? Acaba bu konuda herkesin kendi teşhisi yeterli midir?<br />\r\n	Bu sorunun cevabında şunu s&ouml;yleyebiliriz ki, bu konuda şahısların kendi teşhisleri ge&ccedil;erli olmasa da kesin olan şu ki, en azından M&uuml;sl&uuml;manların &ouml;nderi ve imamı konumunda olan Allah tarafından g&ouml;nderilmiş ve belirlenmiş olan peygamberler ve masum imamların teşhisleri kendileri ve o d&ouml;nemde olanlar i&ccedil;in ge&ccedil;erlidir. Bu y&uuml;zden Hz. Hasan ve H&uuml;seyin gibi masum bir imam, bir d&ouml;nemin kıyam veya takiyye d&ouml;nemi olduğunu belirledikten sonra, onun teşhisi sayesinde artık M&uuml;sl&uuml;manların vazifelerini belirlemiş olur.<br />\r\n	Bu sorunun cevabının diğer boyutlarının da a&ccedil;ıklık kazanması i&ccedil;in şu noktalara dikkat etmek gerekir:<br />\r\n	A. Ehl-i Beyt Mektebindeki İmamet Anlayışı:<br />\r\n	Ehl-i Beyt mektebinde Ehl-i Beyt İmamları Allah tarafından belirlenmiş masum ve vehbi ilimlere sahip kişilerdir Onlar, hi&ccedil;bir hareketlerinde Allah&#39;ın emirlerinden bir kıl payı bile &ccedil;ıkmazlar.<br />\r\n	Bize onlara uymak ve onların emirlerine teslim olmak emredilmiştir; hatta imanlı olup olmadığımızın en &ouml;nemli &ouml;l&ccedil;&uuml;lerinden biri, onlara kayıtsız şartsız tabi olup olmamamızla belli olur. Esasen Peygamber&#39;e ve masum imamlara bu kayıtsız şartsız itaat tevhid inancından sonra dinin bize &ouml;ğrettiği en &ouml;nemli emirdir. Diğer emirler Allah Teala&#39;nın iradesi gereği ancak bunun &ccedil;er&ccedil;evesinde anlam kazanır ve kabul olur.<br />\r\n	Bizler zayıf aklımızla onların davranışlarının hikmetini anlasak da anlamasak da bu b&ouml;yledir.<br />\r\n	Bu konunun daha iyi anlaşılması i&ccedil;in aşağıdaki ayet ve hadislere dikkat edin:<br />\r\n	Kur&#39;an-ı Kerim ş&ouml;yle buyuruyor:<br />\r\n	&quot;Rabbine and olsun ki, kendi aralarında &ccedil;ıkan ihtilaflı konularda seni hakem kılıp sonrada senin verdiğin h&uuml;kme hi&ccedil;bir sıkıntı duymaksızın tam manasıyla kabullenmedik&ccedil;e iman etmiş olamazlar.&quot; (Nisa: 65)<br />\r\n	Ehl-i Beyt İmamlarından gelen sahih hadislerde ş&ouml;yle nakledilmiştir.<br />\r\n	&quot;Bilin ki, eğer bir adam geceleri ibadetle g&uuml;nd&uuml;zleri oru&ccedil;la ge&ccedil;irir, t&uuml;m malını Allah yolunda sadaka verir ve &ouml;m&uuml;r boyunca her yıl hacca gider de Allah&#39;ın velisinin velayetini tanımaz; onun velayetini kabul etmez ve t&uuml;m amelleri onun kılavuzluğu ile olmazsa yaptığı amellerin m&uuml;kafatı konusunda Allah&#39;a bir hakkı olmaz ve iman ehlinden de sayılmaz&quot;. (El-Kafı c.2, s. 18; Vesailu&#39;ş-Şia c. 18, s. 44.)<br />\r\n	Diğer bir hadiste ş&ouml;yle yer almıştır: &quot;İblis Adem (a.s)&#39;a secde etmeğe emredildiğinde Allah&#39;tan istedi ki, beni bu emrini yerini getirerek Adem&#39;e secde etmemekten mazur g&ouml;r; bundan sonra sana &ouml;yle bir ibadet edeyim ki hi&ccedil;bir mukarreb melek sana &ouml;yle bir ibadet etmemiş olsun. Bunun &uuml;zerine Allah Teala tarafından hitap geldi ki, senin ibadetine ihtiyacım yoktur.&quot;<br />\r\n	Demek Allah kendisine kulluk etmeği ve ona tapmayı ancak kendi Peygamberine ve yery&uuml;z&uuml;ndeki halifesine boyun eğmek ona itaat etmeğe bağlı kılmıştır. Bu y&uuml;zden Allah, başka t&uuml;rl&uuml; bir ibadeti, insan kendisini onun i&ccedil;in &ccedil;ok fazla yorsa da kabul etmez.<br />\r\n	Kısacası Ehl-i Beyt mektebine g&ouml;re Peygamber (s.a.a)&#39;ın ve onun Ehl-i Beyt&#39;inin yaptıkları işlere tam bir teslimiyet g&ouml;stermeyen ve o işlere itirazda bulunan ve kendinden aksı g&ouml;r&uuml;şler ortaya koyan kimseler ger&ccedil;ek manada Peygamber ve Ehl-i Beyt&#39;ini tanımayan zayıf imanlı ve bazen imandan yoksun kimselerdir. &Ouml;rneğin Peygamber&#39;in Hudeybiye sulhunu yapması veya hac mut&#39;asını teşri etmesi veya kendinden sonrası i&ccedil;in bir vasiyet yazdırmak istemesi vb. olaylarda Peygamber&#39;in g&ouml;r&uuml;ş&uuml;ne karşı g&ouml;r&uuml;şler ortaya koyanlar ve Peygamber&#39;e itiraz edenler bu gruptan insanlar sayılırlar. &Ccedil;&uuml;nk&uuml; Peygamber&#39;in Peygamberliği kesin delil ile &ouml;rneğin mucize ile bize ispatlandıktan sonra b&ouml;yle bir itiraz ger&ccedil;ekte Allah&#39;a karşı itiraz sayılır ve cehaletin alametidir.<br />\r\n	Ehl-i Beyt İmamlarının hayatında olan ve bizlerin basit bir d&uuml;ş&uuml;nceyle onları yorumlamakta zorluk &ccedil;ektiğimiz ger&ccedil;eklerin şu veya bu şekilde Peygamberlerin hayatında da olduğu kesindir; bizlere d&uuml;şen bunların hikmetini anlamaya &ccedil;alışmanın yanı sıra her hal&uuml;karda onlara uymak ve ittiba etmekten başka bir şey değildir.<br />\r\n	Buna bazı &ouml;renkler verelim:<br />\r\n	1. Allah Teala, Hz. İbrahim&#39;in ailesinden ve soyundan &ccedil;ok sayıda Peygamber g&ouml;ndermiştir. Hz. İbrahim ve iki oğlu İshak ve İsmail İsahak&#39;ın oğlu Yakup Yakup&#39;un oğlu Yusuf hepsi peygamberdirler. Hatta Kur&#39;an&#39;da ismi ge&ccedil;en diğer bir &ccedil;ok peygamber de aynı soydan ve ailedendir. Kur&#39;an Kerim &quot;Birbirinden gelen bir soydur&quot; diye nitelendirmiştir. Aynı durum Peygamber&#39;ın Ehl-i Beyti i&ccedil;in de s&ouml;z konusudur.<br />\r\n	2. Hz İsa (a.s) &ccedil;ok fakirce bir hayat yaşadığı hatta barınacak bir evinin olmadığı ve kuru toprağın &uuml;zerinde yattığı ve insanları d&uuml;nyaya karşı zahit olmaya davet ettiği bellidir; ama diğer yandan b&uuml;y&uuml;k bir Peygamber olan Hz Suleyman bir sultan olarak yaşamış ve bir Sultan layık olan t&uuml;m ihtişamı taşımıştır.<br />\r\n	3. Hz Yusuf bir Peygamber olarak bir kafir olan Mısır&#39;ın Padişah&#39;ına vezir olmayı kabul etmiştir. Hatta b&ouml;yle bir g&ouml;rev i&ccedil;in kendini aday g&ouml;stermiştir.<br />\r\n	Kısacası biz bu benzeri konularda Peygamberler ve onların masum olan varislerinin tutumlarının hikmet ve felsefesini anlasak da anlamasak da onları kabul etmek tabi olmakla y&uuml;k&uuml;ml&uuml;y&uuml;z.<br />\r\n	Peygamber (s.a.a):<br />\r\n	&quot;Hasan ve H&uuml;seyin iki imamdır İster kıyam etsinler ve isterse kıyam etmeyip otursunlar&quot; diye buyurmuştur.<br />\r\n	keza<br />\r\n	&quot;Hasan ve H&uuml;seyin cennet gen&ccedil;lerinin efendileridirler.&quot;<br />\r\n	Bu vb. hadisler bize sahih olarak ulaştıktan ve &ouml;zellikle onları masum imamlar olarak kabullendikten sonra onların davranışlarındaki hikmeti barış ve savaşlarının felsefesini anlasak da anlamasak da her hal&uuml;karda onlara uymaya onarı imam kabul etmeye m&uuml;kellefiz.<br />\r\n	İşte Bu cevaba işaretle Muhammaed Hasan Necefi, Cevahir&#39;ul-Kelam adlı eserinde ş&ouml;yle diyor:<br />\r\n	&quot;Hz. H&uuml;seyn&#39;in kıyamına gelince bu kıyam ilahi sırlardan bir sırdan ve gizli ilimlerden bir ilimdir.&quot; Sonra birka&ccedil; fıkhı a&ccedil;ıklamaya yer veriyor ve ş&ouml;yle devam ediyor:<br />\r\n	&quot;&Uuml;stelik İmam&#39;ın &ouml;zel bir m&uuml;kellefiyeti s&ouml;z konusudur. O &ouml;zel m&uuml;kellefiyetini yerine getirmek i&ccedil;in hareket etmiş ve o emri icabet etmiştir. İmam hatadan uzak olduğu i&ccedil;in onun s&ouml;z ve işlerinde itirazın anlamı yoktur. İşte bu y&uuml;zden de, delillerin zahirine uymak ve delilin umum ve genel kaideleri &ccedil;er&ccedil;evesinde hareket etmek ve bu delillerin birbirleriyle &ccedil;eliştiği konularda zanni tercihlerle birini tercih etmekle y&uuml;k&uuml;ml&uuml; olan kimsenin m&uuml;kellefiyeti ona mukayese edilemez.&quot;<br />\r\n	B. Neden Hz. Hasan Barıştı ve Hz. H&uuml;seyin Kıyam Etti?<br />\r\n	Neden Hz. Hasan&#39;ın barışıp ve Hz. H&uuml;seyin&#39;in barışmadığını anlamak i&ccedil;in ilk &ouml;nce bu iki hidayet imamının barış ve kıyamlarının iki d&ouml;nemde ger&ccedil;ekleştiğine ve bu iki d&ouml;nemin birbirinden tamamen farklı olduğuna dikkat etmek gerekir.<br />\r\n	Muaviye&#39;nin kendi d&ouml;neminde İslam adına işlediği cinayetler ve İslamı yıkmak i&ccedil;in yaptığı faaliyetler burada sıralayıp yazılmayacak derecede &ccedil;oktur. Biz bunlardan bir ka&ccedil;ına işaret ediyoruz:<br />\r\n	1.M&uuml;sl&uuml;manların hak halifesi olan Hz. Ali&#39;ye karşı başkaldırmak ve binlerce M&uuml;sl&uuml;man&#39;ın &ouml;l&uuml;m&uuml;ne sebep olmak,<br />\r\n	2. Hz. Ali&#39;ye karşı alenen minberlede lanet okutmak,<br />\r\n	3. Hucr gibi b&uuml;y&uuml;k şahsiyetleri sırf Hz. Ali ile olan sevgileri i&ccedil;in katletmek .<br />\r\n	4. Dinde bir &ccedil;ok bidat &ccedil;ıkarmak,<br />\r\n	5. Oğlu Yezidi kendisinden sonra halife ilan ederek ona biat almak, Ve bunun bir ilahi takdir olduğunu ilan etmek,<br />\r\n	6. Hz. Muhammed (s.a.a)&#39;ın isminin tamamen yok edilmesini kendisinin bir hedef olarak se&ccedil;mek.<br />\r\n	Ama t&uuml;m bunlara rağmen Muaviye ger&ccedil;ek y&uuml;z&uuml;n&uuml; gizleyerek kendisini din taraftarı g&ouml;steriyor ve asla dine karşı olduğunu ortaya koymuyordu. M&uuml;sl&uuml;manların &ccedil;oğu ve &ouml;zellikle Şam halkı da onun ger&ccedil;ekte Peygamber&#39;in sahabisi ve bir yakını olarak destekliyordu.<br />\r\n	İşte b&ouml;yle bir d&ouml;nemde birinin &ccedil;ıkıp da ben İslam&#39;ı tatbik etmek istiyorum onun i&ccedil;in kıyam ederek Muaviye&#39;ye karşı gelecek olduğunu ilan edecek olsaydı ve sonra da onun bu kıyamı sonu&ccedil;suz kalsaydı bu kıyamın M&uuml;sl&uuml;manların bilin&ccedil;lenmesinde bir etkisi olmaz ve halk o kıyam edeni su&ccedil;lar ve onun kendine makam elde etmek i&ccedil;in başkaldırdığını ileri s&uuml;rerlerdi ve onun kıyamı kendi canının ve dostlarının canını tehlikeye d&uuml;ş&uuml;rmekten başka bir işe yaramazdı. Oysa b&ouml;yle bir ortamda sağlığını koruyarak &ccedil;eşitli vesilelerle M&uuml;sl&uuml;manların bilin&ccedil;lenmesi i&ccedil;in &ccedil;aba g&ouml;stermesi m&uuml;mk&uuml;nd&uuml;r.<br />\r\n	Ancak Yezid&#39;in d&ouml;nemi tamamen farklıydı &Ccedil;&uuml;nk&uuml; Yezid alenen İsalm h&uuml;k&uuml;mlerini &ccedil;iğniyor, a&ccedil;ık&ccedil;a şarap i&ccedil;iyor; maymun oynatıyor ve o asla babası gibi kendisini imanlı biri g&ouml;stermeye &ccedil;alışmıyordu. B&ouml;yle birisinin Peygamber&#39;in halifesi olamaya layık olmadığı en basit d&uuml;ş&uuml;nceye sahip M&uuml;sl&uuml;manlarca bile kolayca biliniyordu. Yani Yezid&#39;in d&ouml;neminde M&uuml;sl&uuml;manların bilin&ccedil; yetersizliği yoktu sadece dinlerini m&uuml;dafaa i&ccedil;in cesaret yetersizliği vardı; herkes can ve malları tehlikeye d&uuml;şmesin diye susmuş ve bir şey s&ouml;ylemiyor ama Yezid&#39;in mahiyetini iyice biliyordu.<br />\r\n	B&ouml;yle bir durumda her şey bir ilahi kıyam i&ccedil;in hazırdı Daha doğrusu İslam&#39;ın eğrilikten tek kurtuluş yolu b&ouml;yle bir hareketti. Bu kıyam sayesinde &uuml;mmette kaybolan hamaset ve şecaat ruhu yeniden dirilecek ve herkes i&ccedil;inde bulunduğu bana ne lazımcılıktan kurtulacaktı İşte b&ouml;yle bir durumda Hz. H&uuml;seyin diyor ki:<br />\r\n	&quot;Ey insanlar! Resulullah buyurmuştur ki, &quot;Her kim Allah&#39;ın haramını helal bilen, ahdini bozan, Resul&uuml;n&uuml;n s&uuml;nnetine muhalif olan, kulları arasında g&uuml;nah ve haksızlık yapan zalim bir y&ouml;netici g&ouml;r&uuml;r, ameli ve s&ouml;z&uuml;yle ona karşı muhalefet etmezse Allah-u Te&acirc;la b&ouml;yle bir adamı, o zalimi sokacağı yere (cehennem&#39;e) sokar.&quot; Ey insanlar! bilin ki, bunlar (Yezid ve yardımcıları) Allah&#39;ın itaatini terk edip Şeytan&#39;ın itaatine sarıldılar. Fesadı yayıp ilahi sınırları tatil ettiler. Fey&#39;&icirc; (ganimeti) kendilerine ayırdılar. Allah&#39;ın haramını helal, helalını da haram ettiler (emr ve nehiylerini değiştirdiler.)<br />\r\n	Yine Buyuruyor ki,<br />\r\n	&quot;Allah&#39;ım! Sen de biliyorsun ki bizim kıyamımız, saltanat hevesiyle veya d&uuml;nya malına d&uuml;şk&uuml;nl&uuml;ğ&uuml;m&uuml;z dolayısıyla değildir. Amacımız, senin dininin işaretlerini diriltip egemen kılmak, sana ait olan şu yery&uuml;z&uuml;n&uuml; ıslah edip her yerde huzur ve g&uuml;venliği sağlamak, zulme uğrayan kullarını zalimlerin şerrinden kurtarmak ve senin farzlarını, s&uuml;nnetlerini ve emirlerini uygulamaktır.&quot; (Tuhef&#39;ul-Ukul, s. 243).<br />\r\n	Yine buyuruyor ki<br />\r\n	&quot;Eğer Muhammed&#39;in dini sadece benim şahadetimle ayakta kalacaksa ben &ouml;l&uuml;me hazırım.&quot;<br />\r\n	Kısacası, Hz. Hasan ve H&uuml;seyin değişik şartlarda ilahi g&ouml;revleri gereği iki değişik y&ouml;nteme başvurmuşlardır. Bu y&ouml;ntemleri en ufak teferruatına kadar Peygamberlerin hareketinde olduğu gibi kendi şahsi g&ouml;r&uuml;şleri gereği değil doğrudan Allah&#39;tan vehbi ilimleriyle ve Peygamber&#39;den kendilerine ulaşan &ouml;zel vasiyet &ccedil;er&ccedil;evesinde takip etmişlerdir.<br />\r\n	Hatta Hz. Hasan&#39;ın barışı Hz. Huseyin&#39;in kıyamına zemin hazırlamıştır, Yani Hz. Hasan Hz. H&uuml;seyin&#39;in d&ouml;neminde olsaydı aynen Hz. H&uuml;seyin gibi kıyam ederdi; Hz. H&uuml;seyin de Hz Hasan&#39;ın d&ouml;neminde olsaydı Hz. Hasan&#39;ın tavrını izlerdi.</p>\r\n','Takiyye, insanın canını ve malını zalimlere karşı koruması i&ccedil;in din &ccedil;er&ccedil;evesinde konulmuş bir h&uuml;k&uuml;md&uuml;r. Bu h&uuml;k&uuml;m bir &ccedil;ok diğer ibadi vb. h&uuml;k&uuml;mlere g&ouml;re &ouml;ncelik taşımasına rağmen bu h&uuml;k&uuml;mden daha &ouml;nemli h&uuml;k&uuml;mler de dinde vardır. Buna g&ouml;re, canı ve malı korumaktan daha &ouml;nemli bir m&uuml;kellefiyet s&ouml;z konusu olduğunda artık takiyyeye yer kalmaz.\r\n	&Ouml;rneğin dinin temeli tehlikeye d&uuml;şer ve dinin korunması i&ccedil;in kişinin hakkı a&ccedil;ık&ccedil;a s&ouml;ylemesi veya kıyam etmesi gerekirse, o zaman takiyye meşru olmaz. ve dini korumak kendi canının tehlikeye atmayı gerektirirse bile kişinin bu yolda hareket etmesi farz olur. &Ouml;nceki yazılarımızda da işaret edildiği gibi b&ouml;yle bir durumda takiyye haram olur.--------','Takiyye, insanın canını ve malını zalimlere karşı koruması i&ccedil;in din &ccedil;er&ccedil;evesinde konulmuş bir h&uuml;k&uuml;md&uuml;r. Bu h&uuml;k&uuml;m bir &ccedil;ok diğer ibadi vb. h&uuml;k&uuml;mlere g&ouml;re &ouml;ncelik taşımasına rağmen bu h&uuml;k&uuml;mden daha &ouml;nemli h&uuml;k&uuml;mler de dinde vardır. Buna g&ouml;re, canı ve malı korumaktan daha &ouml;nemli bir m&uuml;kellefiyet s&ouml;z konusu olduğunda artık takiyyeye yer kalmaz.\r\n	&Ouml;rneğin dinin temeli tehlikeye d&uuml;şer ve dinin korunması i&ccedil;in kişinin hakkı a&ccedil;ık&ccedil;a s&ouml;ylemesi veya kıyam etmesi gerekirse, o zaman takiyye meşru olmaz. ve dini korumak kendi canının tehlikeye atmayı gerektirirse bile kişinin bu yolda hareket etmesi farz olur. &Ouml;nceki yazılarımızda da işaret edildiği gibi b&ouml;yle bir durumda takiyye haram olur.\r\n	Ehl-i Beyt Mektebinin &uuml;nl&uuml; fakihlerinden olan Muhammed Hasan Necefi Hz. H&uuml;seyin&#39;in kıyamını fıkhi a&ccedil;ısından tahlil ederken ş&ouml;yle diyor:\r\n	&quot;....&Uuml;stelik, Ceddi Hz. Muhammed sellallahu aleyhi ve alihi&#39;in din ve şeriatının korunması ve Yezit ve &ccedil;evresinin kafir olduklarını muhalif ve muvafık olan herkese a&ccedil;ıklaması bu kıyamına bağlıydı.&quot; (Bkz. Cevahir&#39;ul-Kelam c 21 s. 296)\r\n	Ancak burada başka bir soruyla karşılaşırız o da, dinin tehlike de olup olmadığını anlamak i&ccedil;in başvurulacak &ouml;l&ccedil;&uuml; nedir? Acaba bu konuda herkesin kendi teşhisi yeterli midir?\r\n	Bu sorunun cevabında şunu s&ouml;yleyebiliriz ki, bu konuda şahısların kendi teşhisleri ge&ccedil;erli olmasa da kesin olan şu ki, en azından M&uuml;sl&uuml;manların &ouml;nderi ve imamı konumunda olan Allah tarafından g&ouml;nderilmiş ve belirlenmiş olan peygamberler ve masum imamların teşhisleri kendileri ve o d&ouml;nemde olanlar i&ccedil;in ge&ccedil;erlidir. Bu y&uuml;zden Hz. Hasan ve H&uuml;seyin gibi masum bir imam, bir d&ouml;nemin kıyam veya takiyye d&ouml;nemi olduğunu belirledikten sonra, onun teşhisi sayesinde artık M&uuml;sl&uuml;manların vazifelerini belirlemiş olur.\r\n	Bu sorunun cevabının diğer boyutlarının da a&ccedil;ıklık kazanması i&ccedil;in şu noktalara dikkat etmek gerekir:\r\n	A. Ehl-i Beyt Mektebindeki İmamet Anlayışı:\r\n	Ehl-i Beyt mektebinde Ehl-i Beyt İmamları Allah tarafından belirlenmiş masum ve vehbi ilimlere sahip kişilerdir Onlar, hi&ccedil;bir hareketlerinde Allah&#39;ın emirlerinden bir kıl payı bile &ccedil;ıkmazlar.\r\n	Bize onlara uymak ve onların emirlerine teslim olmak emredilmiştir; hatta imanlı olup olmadığımızın en &ouml;nemli &ouml;l&ccedil;&uuml;lerinden biri, onlara kayıtsız şartsız tabi olup olmamamızla belli olur. Esasen Peygamber&#39;e ve masum imamlara bu kayıtsız şartsız itaat tevhid inancından sonra dinin bize &ouml;ğrettiği en &ouml;nemli emirdir. Diğer emirler Allah Teala&#39;nın iradesi gereği ancak bunun &ccedil;er&ccedil;evesinde anlam kazanır ve kabul olur.\r\n	Bizler zayıf aklımızla onların davranışlarının hikmetini anlasak da anlamasak da bu b&ouml;yledir.\r\n	Bu konunun daha iyi anlaşılması i&ccedil;in aşağıdaki ayet ve hadislere dikkat edin:\r\n	Kur&#39;an-ı Kerim ş&ouml;yle buyuruyor:\r\n	&quot;Rabbine and olsun ki, kendi aralarında &ccedil;ıkan ihtilaflı konularda seni hakem kılıp sonrada senin verdiğin h&uuml;kme hi&ccedil;bir sıkıntı duymaksızın tam manasıyla kabullenmedik&ccedil;e iman etmiş olamazlar.&quot; (Nisa: 65)\r\n	Ehl-i Beyt İmamlarından gelen sahih hadislerde ş&ouml;yle nakledilmiştir.\r\n	&quot;Bilin ki, eğer bir adam geceleri ibadetle g&uuml;nd&uuml;zleri oru&ccedil;la ge&ccedil;irir, t&uuml;m malını Allah yolunda sadaka verir ve &ouml;m&uuml;r boyunca her yıl hacca gider de Allah&#39;ın velisinin velayetini tanımaz; onun velayetini kabul etmez ve t&uuml;m amelleri onun kılavuzluğu ile olmazsa yaptığı amellerin m&uuml;kafatı konusunda Allah&#39;a bir hakkı olmaz ve iman ehlinden de sayılmaz&quot;. (El-Kafı c.2, s. 18; Vesailu&#39;ş-Şia c. 18, s. 44.)\r\n	Diğer bir hadiste ş&ouml;yle yer almıştır: &quot;İblis Adem (a.s)&#39;a secde etmeğe emredildiğinde Allah&#39;tan istedi ki, beni bu emrini yerini getirerek Adem&#39;e secde etmemekten mazur g&ouml;r; bundan sonra sana &ouml;yle bir ibadet edeyim ki hi&ccedil;bir mukarreb melek sana &ouml;yle bir ibadet etmemiş olsun. Bunun &uuml;zerine Allah Teala tarafından hitap geldi ki, senin ibadetine ihtiyacım yoktur.&quot;\r\n	Demek Allah kendisine kulluk etmeği ve ona tapmayı ancak kendi Peygamberine ve yery&uuml;z&uuml;ndeki halifesine boyun eğmek ona itaat etmeğe bağlı kılmıştır. Bu y&uuml;zden Allah, başka t&uuml;rl&uuml; bir ibadeti, insan kendisini onun i&ccedil;in &ccedil;ok fazla yorsa da kabul etmez.\r\n	Kısacası Ehl-i Beyt mektebine g&ouml;re Peygamber (s.a.a)&#39;ın ve onun Ehl-i Beyt&#39;inin yaptıkları işlere tam bir teslimiyet g&ouml;stermeyen ve o işlere itirazda bulunan ve kendinden aksı g&ouml;r&uuml;şler ortaya koyan kimseler ger&ccedil;ek manada Peygamber ve Ehl-i Beyt&#39;ini tanımayan zayıf imanlı ve bazen imandan yoksun kimselerdir. &Ouml;rneğin Peygamber&#39;in Hudeybiye sulhunu yapması veya hac mut&#39;asını teşri etmesi veya kendinden sonrası i&ccedil;in bir vasiyet yazdırmak istemesi vb. olaylarda Peygamber&#39;in g&ouml;r&uuml;ş&uuml;ne karşı g&ouml;r&uuml;şler ortaya koyanlar ve Peygamber&#39;e itiraz edenler bu gruptan insanlar sayılırlar. &Ccedil;&uuml;nk&uuml; Peygamber&#39;in Peygamberliği kesin delil ile &ouml;rneğin mucize ile bize ispatlandıktan sonra b&ouml;yle bir itiraz ger&ccedil;ekte Allah&#39;a karşı itiraz sayılır ve cehaletin alametidir.\r\n	Ehl-i Beyt İmamlarının hayatında olan ve bizlerin basit bir d&uuml;ş&uuml;nceyle onları yorumlamakta zorluk &ccedil;ektiğimiz ger&ccedil;eklerin şu veya bu şekilde Peygamberlerin hayatında da olduğu kesindir; bizlere d&uuml;şen bunların hikmetini anlamaya &ccedil;alışmanın yanı sıra her hal&uuml;karda onlara uymak ve ittiba etmekten başka bir şey değildir.\r\n	Buna bazı &ouml;renkler verelim:\r\n	1. Allah Teala, Hz. İbrahim&#39;in ailesinden ve soyundan &ccedil;ok sayıda Peygamber g&ouml;ndermiştir. Hz. İbrahim ve iki oğlu İshak ve İsmail İsahak&#39;ın oğlu Yakup Yakup&#39;un oğlu Yusuf hepsi peygamberdirler. Hatta Kur&#39;an&#39;da ismi ge&ccedil;en diğer bir &ccedil;ok peygamber de aynı soydan ve ailedendir. Kur&#39;an Kerim &quot;Birbirinden gelen bir soydur&quot; diye nitelendirmiştir. Aynı durum Peygamber&#39;ın Ehl-i Beyti i&ccedil;in de s&ouml;z konusudur.\r\n	2. Hz İsa (a.s) &ccedil;ok fakirce bir hayat yaşadığı hatta barınacak bir evinin olmadığı ve kuru toprağın &uuml;zerinde yattığı ve insanları d&uuml;nyaya karşı zahit olmaya davet ettiği bellidir; ama diğer yandan b&uuml;y&uuml;k bir Peygamber olan Hz Suleyman bir sultan olarak yaşamış ve bir Sultan layık olan t&uuml;m ihtişamı taşımıştır.\r\n	3. Hz Yusuf bir Peygamber olarak bir kafir olan Mısır&#39;ın Padişah&#39;ına vezir olmayı kabul etmiştir. Hatta b&ouml;yle bir g&ouml;rev i&ccedil;in kendini aday g&ouml;stermiştir.\r\n	Kısacası biz bu benzeri konularda Peygamberler ve onların masum olan varislerinin tutumlarının hikmet ve felsefesini anlasak da anlamasak da onları kabul etmek tabi olmakla y&uuml;k&uuml;ml&uuml;y&uuml;z.\r\n	Peygamber (s.a.a):\r\n	&quot;Hasan ve H&uuml;seyin iki imamdır İster kıyam etsinler ve isterse kıyam etmeyip otursunlar&quot; diye buyurmuştur.\r\n	keza\r\n	&quot;Hasan ve H&uuml;seyin cennet gen&ccedil;lerinin efendileridirler.&quot;\r\n	Bu vb. hadisler bize sahih olarak ulaştıktan ve &ouml;zellikle onları masum imamlar olarak kabullendikten sonra onların davranışlarındaki hikmeti barış ve savaşlarının felsefesini anlasak da anlamasak da her hal&uuml;karda onlara uymaya onarı imam kabul etmeye m&uuml;kellefiz.\r\n	İşte Bu cevaba işaretle Muhammaed Hasan Necefi, Cevahir&#39;ul-Kelam adlı eserinde ş&ouml;yle diyor:\r\n	&quot;Hz. H&uuml;seyn&#39;in kıyamına gelince bu kıyam ilahi sırlardan bir sırdan ve gizli ilimlerden bir ilimdir.&quot; Sonra birka&ccedil; fıkhı a&ccedil;ıklamaya yer veriyor ve ş&ouml;yle devam ediyor:\r\n	&quot;&Uuml;stelik İmam&#39;ın &ouml;zel bir m&uuml;kellefiyeti s&ouml;z konusudur. O &ouml;zel m&uuml;kellefiyetini yerine getirmek i&ccedil;in hareket etmiş ve o emri icabet etmiştir. İmam hatadan uzak olduğu i&ccedil;in onun s&ouml;z ve işlerinde itirazın anlamı yoktur. İşte bu y&uuml;zden de, delillerin zahirine uymak ve delilin umum ve genel kaideleri &ccedil;er&ccedil;evesinde hareket etmek ve bu delillerin birbirleriyle &ccedil;eliştiği konularda zanni tercihlerle birini tercih etmekle y&uuml;k&uuml;ml&uuml; olan kimsenin m&uuml;kellefiyeti ona mukayese edilemez.&quot;\r\n	B. Neden Hz. Hasan Barıştı ve Hz. H&uuml;seyin Kıyam Etti?\r\n	Neden Hz. Hasan&#39;ın barışıp ve Hz. H&uuml;seyin&#39;in barışmadığını anlamak i&ccedil;in ilk &ouml;nce bu iki hidayet imamının barış ve kıyamlarının iki d&ouml;nemde ger&ccedil;ekleştiğine ve bu iki d&ouml;nemin birbirinden tamamen farklı olduğuna dikkat etmek gerekir.\r\n	Muaviye&#39;nin kendi d&ouml;neminde İslam adına işlediği cinayetler ve İslamı yıkmak i&ccedil;in yaptığı faaliyetler burada sıralayıp yazılmayacak derecede &ccedil;oktur. Biz bunlardan bir ka&ccedil;ına işaret ediyoruz:\r\n	1.M&uuml;sl&uuml;manların hak halifesi olan Hz. Ali&#39;ye karşı başkaldırmak ve binlerce M&uuml;sl&uuml;man&#39;ın &ouml;l&uuml;m&uuml;ne sebep olmak,\r\n	2. Hz. Ali&#39;ye karşı alenen minberlede lanet okutmak,\r\n	3. Hucr gibi b&uuml;y&uuml;k şahsiyetleri sırf Hz. Ali ile olan sevgileri i&ccedil;in katletmek .\r\n	4. Dinde bir &ccedil;ok bidat &ccedil;ıkarmak,\r\n	5. Oğlu Yezidi kendisinden sonra halife ilan ederek ona biat almak, Ve bunun bir ilahi takdir olduğunu ilan etmek,\r\n	6. Hz. Muhammed (s.a.a)&#39;ın isminin tamamen yok edilmesini kendisinin bir hedef olarak se&ccedil;mek.\r\n	Ama t&uuml;m bunlara rağmen Muaviye ger&ccedil;ek y&uuml;z&uuml;n&uuml; gizleyerek kendisini din taraftarı g&ouml;steriyor ve asla dine karşı olduğunu ortaya koymuyordu. M&uuml;sl&uuml;manların &ccedil;oğu ve &ouml;zellikle Şam halkı da onun ger&ccedil;ekte Peygamber&#39;in sahabisi ve bir yakını olarak destekliyordu.\r\n	İşte b&ouml;yle bir d&ouml;nemde birinin &ccedil;ıkıp da ben İslam&#39;ı tatbik etmek istiyorum onun i&ccedil;in kıyam ederek Muaviye&#39;ye karşı gelecek olduğunu ilan edecek olsaydı ve sonra da onun bu kıyamı sonu&ccedil;suz kalsaydı bu kıyamın M&uuml;sl&uuml;manların bilin&ccedil;lenmesinde bir etkisi olmaz ve halk o kıyam edeni su&ccedil;lar ve onun kendine makam elde etmek i&ccedil;in başkaldırdığını ileri s&uuml;rerlerdi ve onun kıyamı kendi canının ve dostlarının canını tehlikeye d&uuml;ş&uuml;rmekten başka bir işe yaramazdı. Oysa b&ouml;yle bir ortamda sağlığını koruyarak &ccedil;eşitli vesilelerle M&uuml;sl&uuml;manların bilin&ccedil;lenmesi i&ccedil;in &ccedil;aba g&ouml;stermesi m&uuml;mk&uuml;nd&uuml;r.\r\n	Ancak Yezid&#39;in d&ouml;nemi tamamen farklıydı &Ccedil;&uuml;nk&uuml; Yezid alenen İsalm h&uuml;k&uuml;mlerini &ccedil;iğniyor, a&ccedil;ık&ccedil;a şarap i&ccedil;iyor; maymun oynatıyor ve o asla babası gibi kendisini imanlı biri g&ouml;stermeye &ccedil;alışmıyordu. B&ouml;yle birisinin Peygamber&#39;in halifesi olamaya layık olmadığı en basit d&uuml;ş&uuml;nceye sahip M&uuml;sl&uuml;manlarca bile kolayca biliniyordu. Yani Yezid&#39;in d&ouml;neminde M&uuml;sl&uuml;manların bilin&ccedil; yetersizliği yoktu sadece dinlerini m&uuml;dafaa i&ccedil;in cesaret yetersizliği vardı; herkes can ve malları tehlikeye d&uuml;şmesin diye susmuş ve bir şey s&ouml;ylemiyor ama Yezid&#39;in mahiyetini iyice biliyordu.\r\n	B&ouml;yle bir durumda her şey bir ilahi kıyam i&ccedil;in hazırdı Daha doğrusu İslam&#39;ın eğrilikten tek kurtuluş yolu b&ouml;yle bir hareketti. Bu kıyam sayesinde &uuml;mmette kaybolan hamaset ve şecaat ruhu yeniden dirilecek ve herkes i&ccedil;inde bulunduğu bana ne lazımcılıktan kurtulacaktı İşte b&ouml;yle bir durumda Hz. H&uuml;seyin diyor ki:\r\n	&quot;Ey insanlar! Resulullah buyurmuştur ki, &quot;Her kim Allah&#39;ın haramını helal bilen, ahdini bozan, Resul&uuml;n&uuml;n s&uuml;nnetine muhalif olan, kulları arasında g&uuml;nah ve haksızlık yapan zalim bir y&ouml;netici g&ouml;r&uuml;r, ameli ve s&ouml;z&uuml;yle ona karşı muhalefet etmezse Allah-u Te&acirc;la b&ouml;yle bir adamı, o zalimi sokacağı yere (cehennem&#39;e) sokar.&quot; Ey insanlar! bilin ki, bunlar (Yezid ve yardımcıları) Allah&#39;ın itaatini terk edip Şeytan&#39;ın itaatine sarıldılar. Fesadı yayıp ilahi sınırları tatil ettiler. Fey&#39;&icirc; (ganimeti) kendilerine ayırdılar. Allah&#39;ın haramını helal, helalını da haram ettiler (emr ve nehiylerini değiştirdiler.)\r\n	Yine Buyuruyor ki,\r\n	&quot;Allah&#39;ım! Sen de biliyorsun ki bizim kıyamımız, saltanat hevesiyle veya d&uuml;nya malına d&uuml;şk&uuml;nl&uuml;ğ&uuml;m&uuml;z dolayısıyla değildir. Amacımız, senin dininin işaretlerini diriltip egemen kılmak, sana ait olan şu yery&uuml;z&uuml;n&uuml; ıslah edip her yerde huzur ve g&uuml;venliği sağlamak, zulme uğrayan kullarını zalimlerin şerrinden kurtarmak ve senin farzlarını, s&uuml;nnetlerini ve emirlerini uygulamaktır.&quot; (Tuhef&#39;ul-Ukul, s. 243).\r\n	Yine buyuruyor ki\r\n	&quot;Eğer Muhammed&#39;in dini sadece benim şahadetimle ayakta kalacaksa ben &ouml;l&uuml;me hazırım.&quot;\r\n	Kısacası, Hz. Hasan ve H&uuml;seyin değişik şartlarda ilahi g&ouml;revleri gereği iki değişik y&ouml;nteme başvurmuşlardır. Bu y&ouml;ntemleri en ufak teferruatına kadar Peygamberlerin hareketinde olduğu gibi kendi şahsi g&ouml;r&uuml;şleri gereği değil doğrudan Allah&#39;tan vehbi ilimleriyle ve Peygamber&#39;den kendilerine ulaşan &ouml;zel vasiyet &ccedil;er&ccedil;evesinde takip etmişlerdir.\r\n	Hatta Hz. Hasan&#39;ın barışı Hz. Huseyin&#39;in kıyamına zemin hazırlamıştır, Yani Hz. Hasan Hz. H&uuml;seyin&#39;in d&ouml;neminde olsaydı aynen Hz. H&uuml;seyin gibi kıyam ederdi; Hz. H&uuml;seyin de Hz Hasan&#39;ın d&ouml;neminde olsaydı Hz. Hasan&#39;ın tavrını izlerdi.'),(8,'tr10','<p>\r\n	Kur&#39;an-i Kerim buyuruyor ki: &quot;Hakkında bilgin olmayan şeyin ardına d&uuml;şme. &Ccedil;&uuml;nk&uuml; kulak, g&ouml;z ve kalp bunların hepsi ondan sorumludur.&quot; (İsra : 36) Bu ayetten anlaşıldığı &uuml;zere insan bilgisi olmadan bir yargıda bulunması ve bir şeye bağlı olması caiz değil ve Allah karşısında b&ouml;yle bir tutumundan dolayı insan mutlaka sorumlu tutulacaktır. Şimdi &quot;d&ouml;rt mezhep haktır&quot; g&ouml;r&uuml;ş&uuml;n&uuml; inceleyerek bu g&ouml;r&uuml;ş&uuml;n sağlam bir delilinin olup olmadığını araştıralım. 1. D&ouml;rt mezhebin kurucuları şunlardan ibarettir:<br />\r\n	1- Ebu Hanife, Numan b. Sabit el-Kufi hicri 80&#39;de doğmuş ve H. 150&#39;de vefat etmiştir.<br />\r\n	2- Malik b. Enes, H. 93&#39;de doğmuş ve Hicri 179&#39;da vefat etmiştir.<br />\r\n	3. Muhammed b. İdris Şafii, H 105&#39;de doğmuş ve H 204&#39;de vefat etmiştir.<br />\r\n	4. Ahmed b. Hanbel H. 164&#39;de doğmuş ve H. 241&#39;de vefat etmiştir.<br />\r\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu d&ouml;rt mezhebin hepsinin temelleri peygamber (s.a.a)&#39;dan en az y&uuml;z yıl sonra atılmaya başlamıştır. Birinci ve ikinci hicri y&uuml;zyılda Ehli Beyt&#39;i ilmi mercii olarak bilenler, bundan sonraki d&ouml;nemlerde olduğu gibi, şer&#39;i konularda Ehli Beyt&#39;e bağlı kalmışlardır.<br />\r\n	Ama Ehl-i Beyt&#39;e bağlı olmayan M&uuml;sl&uuml;manlar ise bu mezheplerden hi&ccedil; birine bağlılık s&ouml;z konusu olmadan yaşayıp d&uuml;nyadan gitmişlerdir. Mezheplerin d&ouml;rtle sınırlandırılması her hangi bir şer&#39;i delile dayanmamaktadır. İkinci hicri y&uuml;zyıldan başlayarak Ehli Beyt&#39;i ilmi mercii olarak kabul etmeyen M&uuml;sl&uuml;manlar, &ccedil;eşitli mezheplere b&ouml;l&uuml;nm&uuml;şlerdir. B&ouml;ylece onlarca fıkhi mezhep ortaya &ccedil;ıkmıştır. Ancak Abbasi halifelerinin ve onlardan sonraki bazı y&ouml;neticilerin baskıları neticesinde bu d&ouml;rt mezhep resmi mezhep olarak yayılmış ve mezhepler d&ouml;rtle sınırlandırılmaya &ccedil;alışılmıştır.<br />\r\n	Meşhur ve muteber tarih&ccedil;i Makrizi El-Hutet adlı eserinde bu husuta ş&ouml;yle yazıyor:<br />\r\n	&quot;Kadi Ebu Yusuf H. 170&#39;de Abbasi Halifesi Harun Reşid tarafından kadılık makamına atandı; o işini s&uuml;rd&uuml;rerek başkadılık makamına kadar y&uuml;kseldi. O bu makamda Horasan&#39;dan tutun ta Şam&#39;a kadar b&uuml;t&uuml;n beldelerde &ouml;zellikle Ebu Hanife&#39;yi taklit edenleri bu makama adamaya dikkat ediyordu. B&ouml;ylece Hanefi mezhebinin yayılmasında Ebu Yusuf en b&uuml;y&uuml;k rol&uuml; oynadı.&quot; Doğuda Hanefi mezhebinin yayılmasıyla birlikte Batı&#39;da (Afrıka&#39;da) Ziyad b.Abdurrahman vasıtasıyla maliki mezhebi yayılmaktaydı. Makrizi diğer mezheplerin yayılmasına işaretle ş&ouml;yle diyor: Daha sonra Mısır sultanı Baybaros Mısır&#39;a Şafii, Maliki, Hanefi ve Hanbeli olarak d&ouml;rt kadı tayin etti. Baybaros 658&#39;de saltanatı ele ge&ccedil;irmiş ve 676&#39;da vefat etmiştir. Makrizi ş&ouml;yle diyor: &quot;H. 665 yılında Mısırda d&ouml;rt mezhebe bağlı d&ouml;rt kadının (hakimin) atanması ve bu işin s&uuml;rd&uuml;r&uuml;lmesi &uuml;zerine t&uuml;m İslam beldelerinde d&ouml;rt mezhebin dışında resmi tanınan başka bir mezhep kalmadı. Bu mezheplerden başkasına bağlı olanlarla d&uuml;şmanlık edildi; onlara karşı &ccedil;ıkıdı bu mezheplerden birine bağlı olmayan kimse kadı olarak tayin edilmedi hitabet, cemaat imamlığı ve tedris k&uuml;rs&uuml;s&uuml; ona verilmedi.<br />\r\n	Bu m&uuml;ddet zarfında &ccedil;eşitli fakihler de bu mezheplere uymanın farz ve diğer mezheplere uymanın haram olduğuna dair fetvalar verdiler...&quot;<br />\r\n	İbn-i Futi&#39;de El-havadisu&#39;l Camia adlı eserinde 631 yılının olaylarını anlatırken mezheplerin d&ouml;rtle sınırlandırılışının Abbasi Halifesi M&uuml;stansirubillah&#39;ın emriyle Bağdat&#39;taki Mustansariyye Medresesi&#39;nde bu mezheplerden her birine bir tedris k&uuml;rs&uuml;s&uuml; verilerek ger&ccedil;ekleştirildiğini a&ccedil;ık&ccedil;a vurguluyor.<br />\r\n	Bu husustaki tarihi &ouml;rnekleri &ccedil;oğaltmak m&uuml;mk&uuml;nd&uuml;r. Kısacası bu d&ouml;rt mezhebin hak olup diğer mezheplerin hak olmadığı fikri her hangi bir şeri delile dayanmamaktadır. Bu mezheplerin d&ouml;rtle sınırlandırılmasında en &ouml;nemli rol&uuml; zalim sultanlar oynamıştır.<br />\r\n	Kısaca s&ouml;ylemek gerekir ki tahkik ehline g&ouml;re, d&ouml;rt mezhebin hak ve diğer mezheplerin batıl olduğuna dair her hangi bir delil ortada yoktur.<br />\r\n	Hatta bu mezheplerin kurucuları olan mezhep imamları bile ortaya koydukları g&ouml;r&uuml;şlerin (ki sonradan bir fıkhi mezhep haline gelmiştir) i&ccedil;tihattan ibaret olduğunu a&ccedil;ıklamışlardır bunlar kendi i&ccedil;tihatlarının hak ve diğerlerinin ge&ccedil;ersiz olduğunu iddia etmemişlerdir. &Ouml;rneğin Hatip Bağdadi Meşhur tarih kitabında (13. cildinde) Mezahim b. Zefr&#39;den naklediyor ki: &quot;Ebu Hanife&#39;ye &quot;Bu verdiğin fetvalar ve kitaplarında yazdığın bu konular ş&uuml;phesi olmayan hak mıdır?&quot; diye sordum. Ebu Hanife: &quot;Allah&#39;a yemin ederim ki bilmiyorum. (Benim bu fetvalarım) ş&uuml;phesi olmayan bir batıl da olabilir&quot; dedi.<br />\r\n	Ehli Beyt imamları Ebu Hanife&#39;nin i&ccedil;tihadının batıl temele dayandığını a&ccedil;ık&ccedil;a ifade ettikleri sabittir.<br />\r\n	Ebu Nueym, meşhur Hilye kitabında (c.3 s196) Amr b. Cemi&#39; den ş&ouml;yle nakleder: &quot;Ben ve İbn-i Ebi Leyla ve Ebu Hanife, İmam Cafer Sadık&#39;ın huzuruna gittik İmam: İbn-i Ebi leyla&#39;dan &quot;bu şahıs kimdir? diye sordu. Ebi Leyla din hususunda bilin&ccedil;li bir şahıstır diye cevap verdi. İmam: &quot;Şayet o dini kendi g&ouml;r&uuml;ş&uuml;yle kıyas ediyor? (Mukayese yoluyla h&uuml;k&uuml;mleri &ccedil;ıkarmaya &ccedil;alışıyor) dedi. O &quot;evet&quot; dedi. Sonra İmam kıyasın batıl olduğunu ispatlamak i&ccedil;in ondan bazı sorular sordu Ebu Hanife İmam&#39;ın sorularını cevaplayamadı. İmam, o soruların cevabını verdikten sonra ş&ouml;yle dedi: Ey Nu&#39;man (Ebu Hanife&#39;nin ismi Nu&#39;man&#39;dır) babam, b&uuml;y&uuml;kbabamdan nakletmiştir ki, Peygamber (s.a.a) ş&ouml;yle buyurdu: &quot;Din işlerinde ilk kıyas (mukayese ve benzetme) yoluna giden İblistir (Şeytan&#39;dır). Allah Teala ona: Adem&#39;e secde et, dedi. O ise &quot;Ben ondan daha &uuml;st&uuml;n&uuml;m beni ateşten ve onu topraktan yaratmışsın (yani Şeytan ateşle toprağı birbirine mukayese ederek kendi &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; ortaya koymaya &ccedil;alışmıştır)&quot; dedi. Her kim dinde kendi g&ouml;r&uuml;ş&uuml;yle kıyas ederse Allah Teala onu kıyamet g&uuml;n&uuml; İblisle birlikte kılar. &Ccedil;&uuml;nk&uuml; o, kıyasta ona (İblis&#39;e) uymuştur. Bu hadisi Ebu Nuaym başka bir senetle de nakleder bu ikinci nakilde ş&ouml;yle der: İmam Cafer Sadık Ebu Hanife&#39;den sordu ki: &quot;Adam &ouml;ld&uuml;rmek mi daha b&uuml;y&uuml;kt&uuml;r (b&uuml;y&uuml;k g&uuml;nahtır) yoksa zina mı? Ebu Hanife, adam &ouml;ld&uuml;rmek, diye cevap verdi. İmam dedi ki (&Ouml;yleyse neden) Allah Teala adam &ouml;ld&uuml;rmede (adam &ouml;ld&uuml;rmenin ispatında) iki şahidi yeterli bilmiştir; ama zinada d&ouml;rt şahit istemiştir.Yine İmam Cafer Sadık sordu ki &quot;Namaz mı daha &ouml;nemlidir yoksa oru&ccedil; mu? O namaz diye cevap verdi. Bunun &uuml;zerine İmam ş&ouml;yle dedi: &quot;&Ouml;yleyse neden kadın hayız (adet) olduğu zamandaki orucunu kaza etmesi gerekir ama namazını kaza etmesi gerekmez? Yazıklar olsun sana kıyas nasıl doğru olabilir? Allah&#39;tan kork ve dini kendi g&ouml;r&uuml;ş&uuml;nler kıyas etme.&quot; İbni Hallakan Ka&#39;nebi&#39;den naklediyor ki: Malik&#39;in (Maliki mezhebinin İmamı) &ouml;l&uuml;m hastalığında yanına gittim selam vererek oturdum. Malik&#39;in ağladığını g&ouml;rd&uuml;m. Neden ağlıyorsun? dedim. O nasıl ağlamayayım? Ağlamaya benden daha layık olan kim olabilir? Dedi Allah&#39;a yemin ederim ki kendi g&ouml;r&uuml;ş&uuml;m &uuml;zere fetva verdiğim her konuda bana bir kırba&ccedil; vurulmasını ve benim o fetvayı vermemiş olmamı isterdim. Keşke kendi reyimle fetvam olmasaydı... dedi.&quot;<br />\r\n	Diğer iki mezhepler i&ccedil;in de aynı şeyler s&ouml;z konusudur. Kendi i&ccedil;tihadı ve reyiyle fetva veren ve kıyasın temelini atan İkinci Halife &Ouml;mer&#39;in bile &quot;Din hakkındaki g&ouml;r&uuml;şlere k&ouml;t&uuml;mser olun; bizim g&ouml;r&uuml;şler zanna ve tekell&uuml;fe dayanır&quot; dediğini İbn-i Hazm El- Muhella&#39;da nakleder. Ebu Davud Secistani de kendi S&uuml;nenin&#39;de &Ouml;mer&#39;in &quot;hak olan Peygamber&#39;in s&ouml;z&uuml;d&uuml;r, bizim g&ouml;r&uuml;ş ve s&ouml;zlerimiz b&ouml;yle değildir; bizim s&ouml;zlerimizi bırakın&quot; manasını ifade eden bir s&ouml;z&uuml;n&uuml; nakleder. (Oysa &Ouml;mer&#39;in bizzat kendisi kıyas yoluyla h&uuml;k&uuml;m &ccedil;ıkarmanın temelini atan şahıslardan sayılır. &Ouml;mer&#39;in kendi valisi olan Ebu Musa Eş&#39;ri&#39;ye ş&ouml;yle yazdığı nakledilmiştir: &quot;Kur&#39;an ve s&uuml;nnette olamayan ve senin hatırına bir şey gelmeyen konularda &ccedil;abuk fetva verme &ccedil;ok d&uuml;ş&uuml;n ve benzeri konuları bil ve onları birbiriyle karşılaştır ve hakka daha benzer olanına kıyas et&quot; -bk. Ebu İshak Şirazi Tebekatu&#39;l-fukaha, İbn-i Kayyim, A&#39;lam&#39;ul Mukiin-) Kısacası yukarıda işaret edildiği &uuml;zere Ehli Beyt imamlarının bu mezheplerin dayandıkları temelin (kıyas)&#39;ın batıl olduğunu a&ccedil;ıkladıklarını nazara alarak ve bizzat s&ouml;z konusu mezhep imamlarının bile, kendi g&ouml;r&uuml;şlerinin hak olmayacağını itiraf etmelerini g&ouml;z &ouml;n&uuml;nde bulundurarak ş&ouml;yle deriz: D&ouml;rt mezhep haktır demek din adına b&uuml;y&uuml;k pervasızlık sayılır. Allah bizleri b&uuml;y&uuml;k yanılgılardan korusun. Ama Caferi mezhebine gelince iş tamamen farklıdır &ccedil;&uuml;nk&uuml; bu mezhep Peygamber (s.a.a)&#39;nın Kur&#39;an ve Ehli Beyt&#39;e sarılmaya dair kesin emri doğrultusunda şer&#39;i h&uuml;k&uuml;mlerde Ehli beyt&#39;e uymayı esas almak temeli &uuml;zerine kuruludur. Bu mezhepte herhangi bir kıyas ve benzeri batıl y&ouml;ntemlere başvurulmaz. Ehli Beyt imamları (12 masum imam) sadece Allah&#39;ın onlara verdiği vehbi ilimle Allah&#39;ın dinini her hangi bir zann, i&ccedil;tihat ve reye başvurmadan ortaya koymuşlarıdır. Caferilik veya başka bir ismiyle şia (Ehli Beyt mektebi) Peygamber&#39;in ilmin kapısı olarak tanıttığı Hz. Ali ve onun soyundan olan masum imamlara uymak temeli &uuml;zere kuruludur. Bu fırkanın caferi olarak adlandırılması İmam Cafer Sadık&#39;ın bu mezhebin tek imamı olmasından değildir; Emevilerin &ccedil;&ouml;k&uuml;ş&uuml; ve Abbasilerin başa ge&ccedil;mesi d&ouml;neminde meydan gelen gevşemenin İmam Cafer Sadık&#39;ın d&ouml;nemine rastlaması ve bu iki grubun (Abbasilerle Emevi&#39;lerin) birbiriyle uğraşmasından dolayı meydana gelen nisbi rahatlıktan yararlanarak İmam Cafer Sadık&#39;ın Şia&#39;nın inan&ccedil;ları ve fıkhı meselelerini beyan etmesinden dolayıdır.<br />\r\n	S&ouml;z fazla uzamasın diye şimdilik bu kadar yeter.</p>\r\n','','Kur&#39;an-i Kerim buyuruyor ki: &quot;Hakkında bilgin olmayan şeyin ardına d&uuml;şme. &Ccedil;&uuml;nk&uuml; kulak, g&ouml;z ve kalp bunların hepsi ondan sorumludur.&quot; (İsra : 36) Bu ayetten anlaşıldığı &uuml;zere insan bilgisi olmadan bir yargıda bulunması ve bir şeye bağlı olması caiz değil ve Allah karşısında b&ouml;yle bir tutumundan dolayı insan mutlaka sorumlu tutulacaktır. Şimdi &quot;d&ouml;rt mezhep haktır&quot; g&ouml;r&uuml;ş&uuml;n&uuml; inceleyerek bu g&ouml;r&uuml;ş&uuml;n sağlam bir delilinin olup olmadığını araştıralım. 1. D&ouml;rt mezhebin kurucuları şunlardan ibarettir:\r\n	1- Ebu Hanife, Numan b. Sabit el-Kufi hicri 80&#39;de doğmuş ve H. 150&#39;de vefat etmiştir.\r\n	2- Malik b. Enes, H. 93&#39;de doğmuş ve Hicri 179&#39;da vefat etmiştir.\r\n	3. Muhammed b. İdris Şafii, H 105&#39;de doğmuş ve H 204&#39;de vefat etmiştir.\r\n	4. Ahmed b. Hanbel H. 164&#39;de doğmuş ve H. 241&#39;de vefat etmiştir.\r\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu d&ouml;rt mezhebin hepsinin temelleri peygamber (s.a.a)&#39;dan en az y&uuml;z yıl sonra atılmaya başlamıştır. Birinci ve ikinci hicri y&uuml;zyılda Ehli Beyt&#39;i ilmi mercii olarak bilenler, bundan sonraki d&ouml;nemlerde olduğu gibi, şer&#39;i konularda Ehli Beyt&#39;e bağlı kalmışlardır.\r\n	Ama Ehl-i Beyt&#39;e bağlı olmayan M&uuml;sl&uuml;manlar ise bu mezheplerden hi&ccedil; birine bağlılık s&ouml;z konusu olmadan yaşayıp d&uuml;nyadan gitmişlerdir. Mezheplerin d&ouml;rtle sınırlandırılması her hangi bir şer&#39;i delile dayanmamaktadır. İkinci hicri y&uuml;zyıldan başlayarak Ehli Beyt&#39;i ilmi mercii olarak kabul etmeyen M&uuml;sl&uuml;manlar, &ccedil;eşitli mezheplere b&ouml;l&uuml;nm&uuml;şlerdir. B&ouml;ylece onlarca fıkhi mezhep ortaya &ccedil;ıkmıştır. Ancak Abbasi halifelerinin ve onlardan sonraki bazı y&ouml;neticilerin baskıları neticesinde bu d&ouml;rt mezhep resmi mezhep olarak yayılmış ve mezhepler d&ouml;rtle sınırlandırılmaya &ccedil;alışılmıştır.\r\n	Meşhur ve muteber tarih&ccedil;i Makrizi El-Hutet adlı eserinde bu husuta ş&ouml;yle yazıyor:\r\n	&quot;Kadi Ebu Yusuf H. 170&#39;de Abbasi Halifesi Harun Reşid tarafından kadılık makamına atandı; o işini s&uuml;rd&uuml;rerek başkadılık makamına kadar y&uuml;kseldi. O bu makamda Horasan&#39;dan tutun ta Şam&#39;a kadar b&uuml;t&uuml;n beldelerde &ouml;zellikle Ebu Hanife&#39;yi taklit edenleri bu makama adamaya dikkat ediyordu. B&ouml;ylece Hanefi mezhebinin yayılmasında Ebu Yusuf en b&uuml;y&uuml;k rol&uuml; oynadı.&quot; Doğuda Hanefi mezhebinin yayılmasıyla birlikte Batı&#39;da (Afrıka&#39;da) Ziyad b.Abdurrahman vasıtasıyla maliki mezhebi yayılmaktaydı. Makrizi diğer mezheplerin yayılmasına işaretle ş&ouml;yle diyor: Daha sonra Mısır sultanı Baybaros Mısır&#39;a Şafii, Maliki, Hanefi ve Hanbeli olarak d&ouml;rt kadı tayin etti. Baybaros 658&#39;de saltanatı ele ge&ccedil;irmiş ve 676&#39;da vefat etmiştir. Makrizi ş&ouml;yle diyor: &quot;H. 665 yılında Mısırda d&ouml;rt mezhebe bağlı d&ouml;rt kadının (hakimin) atanması ve bu işin s&uuml;rd&uuml;r&uuml;lmesi &uuml;zerine t&uuml;m İslam beldelerinde d&ouml;rt mezhebin dışında resmi tanınan başka bir mezhep kalmadı. Bu mezheplerden başkasına bağlı olanlarla d&uuml;şmanlık edildi; onlara karşı &ccedil;ıkıdı bu mezheplerden birine bağlı olmayan kimse kadı olarak tayin edilmedi hitabet, cemaat imamlığı ve tedris k&uuml;rs&uuml;s&uuml; ona verilmedi.\r\n	Bu m&uuml;ddet zarfında &ccedil;eşitli fakihler de bu mezheplere uymanın farz ve diğer mezheplere uymanın haram olduğuna dair fetvalar verdiler...&quot;\r\n	İbn-i Futi&#39;de El-havadisu&#39;l Camia adlı eserinde 631 yılının olaylarını anlatırken mezheplerin d&ouml;rtle sınırlandırılışının Abbasi Halifesi M&uuml;stansirubillah&#39;ın emriyle Bağdat&#39;taki Mustansariyye Medresesi&#39;nde bu mezheplerden her birine bir tedris k&uuml;rs&uuml;s&uuml; verilerek ger&ccedil;ekleştirildiğini a&ccedil;ık&ccedil;a vurguluyor.\r\n	Bu husustaki tarihi &ouml;rnekleri &ccedil;oğaltmak m&uuml;mk&uuml;nd&uuml;r. Kısacası bu d&ouml;rt mezhebin hak olup diğer mezheplerin hak olmadığı fikri her hangi bir şeri delile dayanmamaktadır. Bu mezheplerin d&ouml;rtle sınırlandırılmasında en &ouml;nemli rol&uuml; zalim sultanlar oynamıştır.\r\n	Kısaca s&ouml;ylemek gerekir ki tahkik ehline g&ouml;re, d&ouml;rt mezhebin hak ve diğer mezheplerin batıl olduğuna dair her hangi bir delil ortada yoktur.\r\n	Hatta bu mezheplerin kurucuları olan mezhep imamları bile ortaya koydukları g&ouml;r&uuml;şlerin (ki sonradan bir fıkhi mezhep haline gelmiştir) i&ccedil;tihattan ibaret olduğunu a&ccedil;ıklamışlardır bunlar kendi i&ccedil;tihatlarının hak ve diğerlerinin ge&ccedil;ersiz olduğunu iddia etmemişlerdir. &Ouml;rneğin Hatip Bağdadi Meşhur tarih kitabında (13. cildinde) Mezahim b. Zefr&#39;den naklediyor ki: &quot;Ebu Hanife&#39;ye &quot;Bu verdiğin fetvalar ve kitaplarında yazdığın bu konular ş&uuml;phesi olmayan hak mıdır?&quot; diye sordum. Ebu Hanife: &quot;Allah&#39;a yemin ederim ki bilmiyorum. (Benim bu fetvalarım) ş&uuml;phesi olmayan bir batıl da olabilir&quot; dedi.\r\n	Ehli Beyt imamları Ebu Hanife&#39;nin i&ccedil;tihadının batıl temele dayandığını a&ccedil;ık&ccedil;a ifade ettikleri sabittir.\r\n	Ebu Nueym, meşhur Hilye kitabında (c.3 s196) Amr b. Cemi&#39; den ş&ouml;yle nakleder: &quot;Ben ve İbn-i Ebi Leyla ve Ebu Hanife, İmam Cafer Sadık&#39;ın huzuruna gittik İmam: İbn-i Ebi leyla&#39;dan &quot;bu şahıs kimdir? diye sordu. Ebi Leyla din hususunda bilin&ccedil;li bir şahıstır diye cevap verdi. İmam: &quot;Şayet o dini kendi g&ouml;r&uuml;ş&uuml;yle kıyas ediyor? (Mukayese yoluyla h&uuml;k&uuml;mleri &ccedil;ıkarmaya &ccedil;alışıyor) dedi. O &quot;evet&quot; dedi. Sonra İmam kıyasın batıl olduğunu ispatlamak i&ccedil;in ondan bazı sorular sordu Ebu Hanife İmam&#39;ın sorularını cevaplayamadı. İmam, o soruların cevabını verdikten sonra ş&ouml;yle dedi: Ey Nu&#39;man (Ebu Hanife&#39;nin ismi Nu&#39;man&#39;dır) babam, b&uuml;y&uuml;kbabamdan nakletmiştir ki, Peygamber (s.a.a) ş&ouml;yle buyurdu: &quot;Din işlerinde ilk kıyas (mukayese ve benzetme) yoluna giden İblistir (Şeytan&#39;dır). Allah Teala ona: Adem&#39;e secde et, dedi. O ise &quot;Ben ondan daha &uuml;st&uuml;n&uuml;m beni ateşten ve onu topraktan yaratmışsın (yani Şeytan ateşle toprağı birbirine mukayese ederek kendi &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; ortaya koymaya &ccedil;alışmıştır)&quot; dedi. Her kim dinde kendi g&ouml;r&uuml;ş&uuml;yle kıyas ederse Allah Teala onu kıyamet g&uuml;n&uuml; İblisle birlikte kılar. &Ccedil;&uuml;nk&uuml; o, kıyasta ona (İblis&#39;e) uymuştur. Bu hadisi Ebu Nuaym başka bir senetle de nakleder bu ikinci nakilde ş&ouml;yle der: İmam Cafer Sadık Ebu Hanife&#39;den sordu ki: &quot;Adam &ouml;ld&uuml;rmek mi daha b&uuml;y&uuml;kt&uuml;r (b&uuml;y&uuml;k g&uuml;nahtır) yoksa zina mı? Ebu Hanife, adam &ouml;ld&uuml;rmek, diye cevap verdi. İmam dedi ki (&Ouml;yleyse neden) Allah Teala adam &ouml;ld&uuml;rmede (adam &ouml;ld&uuml;rmenin ispatında) iki şahidi yeterli bilmiştir; ama zinada d&ouml;rt şahit istemiştir.Yine İmam Cafer Sadık sordu ki &quot;Namaz mı daha &ouml;nemlidir yoksa oru&ccedil; mu? O namaz diye cevap verdi. Bunun &uuml;zerine İmam ş&ouml;yle dedi: &quot;&Ouml;yleyse neden kadın hayız (adet) olduğu zamandaki orucunu kaza etmesi gerekir ama namazını kaza etmesi gerekmez? Yazıklar olsun sana kıyas nasıl doğru olabilir? Allah&#39;tan kork ve dini kendi g&ouml;r&uuml;ş&uuml;nler kıyas etme.&quot; İbni Hallakan Ka&#39;nebi&#39;den naklediyor ki: Malik&#39;in (Maliki mezhebinin İmamı) &ouml;l&uuml;m hastalığında yanına gittim selam vererek oturdum. Malik&#39;in ağladığını g&ouml;rd&uuml;m. Neden ağlıyorsun? dedim. O nasıl ağlamayayım? Ağlamaya benden daha layık olan kim olabilir? Dedi Allah&#39;a yemin ederim ki kendi g&ouml;r&uuml;ş&uuml;m &uuml;zere fetva verdiğim her konuda bana bir kırba&ccedil; vurulmasını ve benim o fetvayı vermemiş olmamı isterdim. Keşke kendi reyimle fetvam olmasaydı... dedi.&quot;\r\n	Diğer iki mezhepler i&ccedil;in de aynı şeyler s&ouml;z konusudur. Kendi i&ccedil;tihadı ve reyiyle fetva veren ve kıyasın temelini atan İkinci Halife &Ouml;mer&#39;in bile &quot;Din hakkındaki g&ouml;r&uuml;şlere k&ouml;t&uuml;mser olun; bizim g&ouml;r&uuml;şler zanna ve tekell&uuml;fe dayanır&quot; dediğini İbn-i Hazm El- Muhella&#39;da nakleder. Ebu Davud Secistani de kendi S&uuml;nenin&#39;de &Ouml;mer&#39;in &quot;hak olan Peygamber&#39;in s&ouml;z&uuml;d&uuml;r, bizim g&ouml;r&uuml;ş ve s&ouml;zlerimiz b&ouml;yle değildir; bizim s&ouml;zlerimizi bırakın&quot; manasını ifade eden bir s&ouml;z&uuml;n&uuml; nakleder. (Oysa &Ouml;mer&#39;in bizzat kendisi kıyas yoluyla h&uuml;k&uuml;m &ccedil;ıkarmanın temelini atan şahıslardan sayılır. &Ouml;mer&#39;in kendi valisi olan Ebu Musa Eş&#39;ri&#39;ye ş&ouml;yle yazdığı nakledilmiştir: &quot;Kur&#39;an ve s&uuml;nnette olamayan ve senin hatırına bir şey gelmeyen konularda &ccedil;abuk fetva verme &ccedil;ok d&uuml;ş&uuml;n ve benzeri konuları bil ve onları birbiriyle karşılaştır ve hakka daha benzer olanına kıyas et&quot; -bk. Ebu İshak Şirazi Tebekatu&#39;l-fukaha, İbn-i Kayyim, A&#39;lam&#39;ul Mukiin-) Kısacası yukarıda işaret edildiği &uuml;zere Ehli Beyt imamlarının bu mezheplerin dayandıkları temelin (kıyas)&#39;ın batıl olduğunu a&ccedil;ıkladıklarını nazara alarak ve bizzat s&ouml;z konusu mezhep imamlarının bile, kendi g&ouml;r&uuml;şlerinin hak olmayacağını itiraf etmelerini g&ouml;z &ouml;n&uuml;nde bulundurarak ş&ouml;yle deriz: D&ouml;rt mezhep haktır demek din adına b&uuml;y&uuml;k pervasızlık sayılır. Allah bizleri b&uuml;y&uuml;k yanılgılardan korusun. Ama Caferi mezhebine gelince iş tamamen farklıdır &ccedil;&uuml;nk&uuml; bu mezhep Peygamber (s.a.a)&#39;nın Kur&#39;an ve Ehli Beyt&#39;e sarılmaya dair kesin emri doğrultusunda şer&#39;i h&uuml;k&uuml;mlerde Ehli beyt&#39;e uymayı esas almak temeli &uuml;zerine kuruludur. Bu mezhepte herhangi bir kıyas ve benzeri batıl y&ouml;ntemlere başvurulmaz. Ehli Beyt imamları (12 masum imam) sadece Allah&#39;ın onlara verdiği vehbi ilimle Allah&#39;ın dinini her hangi bir zann, i&ccedil;tihat ve reye başvurmadan ortaya koymuşlarıdır. Caferilik veya başka bir ismiyle şia (Ehli Beyt mektebi) Peygamber&#39;in ilmin kapısı olarak tanıttığı Hz. Ali ve onun soyundan olan masum imamlara uymak temeli &uuml;zere kuruludur. Bu fırkanın caferi olarak adlandırılması İmam Cafer Sadık&#39;ın bu mezhebin tek imamı olmasından değildir; Emevilerin &ccedil;&ouml;k&uuml;ş&uuml; ve Abbasilerin başa ge&ccedil;mesi d&ouml;neminde meydan gelen gevşemenin İmam Cafer Sadık&#39;ın d&ouml;nemine rastlaması ve bu iki grubun (Abbasilerle Emevi&#39;lerin) birbiriyle uğraşmasından dolayı meydana gelen nisbi rahatlıktan yararlanarak İmam Cafer Sadık&#39;ın Şia&#39;nın inan&ccedil;ları ve fıkhı meselelerini beyan etmesinden dolayıdır.\r\n	S&ouml;z fazla uzamasın diye şimdilik bu kadar yeter.',''),(9,'tr11','','<p>\r\n	Konunun daha iyi anlaşılması i&ccedil;in, bu konuyla ilgili olarak İslam alemindeki &ccedil;eşitli akımlara işaret edeceğiz.<br />\r\n	İlk &ouml;nce şunu belirtelim ki ihtiyar ve kaza kader konusunda &ccedil;eşitli sorular kelamcılar (İslami inan&ccedil;ların aklı delillerini araştıran bilginler) tarafından ortaya atılarak yanıtlandırılmaya &ccedil;alışılmıştır. Bu soruların en &ouml;nemlilerinden biri şu sorudur: Kulların yaptıkları işlerin, Allah&rsquo;a olan nispeti/isnadı ve kulun kendisine olan nispeti/isnadı nasıldır? Bu vb. soruların cevabındaki farklılık y&uuml;z&uuml;nden İslam aleminde &ccedil;eşitli akımlar meydana gelmiştir:<br />\r\n	Bunların en &ouml;nemlileri şunlardır:<br />\r\n	1. Cebriler:<br />\r\n	Bu g&ouml;r&uuml;ş Cehm b. Safvan ve takip&ccedil;ilerine isnat edilir. Bu g&ouml;r&uuml;ş&uuml;n taraftarları, insanların kendi yaptıkları işlerde hi&ccedil;bir ihtiyara sahip olmadıklarının ileri s&uuml;rmekteler. Bunlara g&ouml;re iradesiz olarak eli esen bir insanın elinin esmesiyle, sağlıklı birinin kendi isteğiyle y&uuml;r&uuml;yerek bir yer gitmesi arasında bir fark yoktur; yani her iki harekette insanın ihtiyarı olmadan oluşur; yine damın &uuml;zerine kendi isteğiyle &ccedil;ıkanla, damın &uuml;zerinden d&uuml;şen adamın arsında bir fark yoktur. Bu g&ouml;r&uuml;şe g&ouml;re işlerin yapanlarına isnat edilmesi mecazidir.<br />\r\n	2. Kaderiler (Tefvize inananlar):<br />\r\n	Cebrilerin g&ouml;r&uuml;ş&uuml;n&uuml;n tam karşı noktasında Kaderilerin g&ouml;r&uuml;ş&uuml; yer alır. Mu&rsquo;tezile akımı genelde bu g&ouml;r&uuml;ş&uuml;n kurucusu ve savunucusu olarak kabul edilir.<br />\r\n	Bunlara g&ouml;re, Y&uuml;ce Allah kullarını kudretli ve iradeli olarak yaratmış ve her şeyi onlara bırakmıştır; kullar kendi istediklerini yapmakta mustakil olarak davranırlar.<br />\r\n	Meşhur İslam Filozofu İbn-i Sina bunların g&ouml;r&uuml;ş&uuml;n&uuml; a&ccedil;ıklarken ş&ouml;yle diyor:<br />\r\n	Mu&rsquo;tezile&rsquo;den bir &ccedil;okları hatta eğer Y&uuml;ce Yaratıcının yok olması m&uuml;mk&uuml;n olsaydı bile, onun yok oluşu evrenin varlığını etkilemez demekten sakınmıyorlar. &Ccedil;&uuml;nk&uuml; onlara g&ouml;re alem ilk yaratılışında yaratıcıya ihtiya&ccedil; duymuştur sonra b&ouml;yle bir ihtiyacı kalmamıştır.&rdquo; (El-İşarat: c. 3 s. 68)<br />\r\n	3. İki G&ouml;r&uuml;ş&uuml;n Ortası:<br />\r\n	Genelde M&uuml;sl&uuml;manlar yukarıdaki a&ccedil;ık cebir ve tefviz g&ouml;r&uuml;şlerini reddetmiş ve orta bir yol izlemeye &ccedil;alışmışlardır. Bu &uuml;&ccedil;&uuml;nc&uuml; yolu izlemeye &ccedil;alışan fikri ekol ve mektepleri kısaca aşağıda sıralayacağız:<br />\r\n	A. Aş&rsquo;arilerin G&ouml;r&uuml;ş&uuml;:<br />\r\n	Bu g&ouml;r&uuml;ş Ebul&rsquo;hasan El-Aş&#39;ari ve onun g&ouml;r&uuml;ş&uuml;nde olanlara aittir. Bunlar kulların kendi ihtiyarları ile yaptıkları işlerin Allah&rsquo;ın kudretiyle meydana geldiğini ve her işi yaratan ve var edenin Allah olduğunu ve kulun kudretinin o işin varolmasında bir tesirinin olmadığını savunur; ancak şu farkla ki Allah Teala&rsquo;nın ger&ccedil;ekte kul vasıtasıyla oluşan işi var etmekle beraber kulda o işi yapmak i&ccedil;in bir irade ve kudret yaratır. Kul kendi irade ve kudretinin aynı işin var oluşuyla beraber oluşuna bakarak o işi kendisine atfeder ve kendisinin o işi yaptığını zanneder. Oysa ger&ccedil;ekte onu yaratan ve var eden Allah&rsquo;ın kudretidir. Bu g&ouml;r&uuml;şe g&ouml;re yaratıcılık sadece Allah&rsquo;a mahsus olduğundan kulun irade ve kudretinin bir işin oluşmasında bir etkisi yoktur. Kul sadece o işi kesb edicidir.(Şerh&rsquo;ul-Mevakıf c.8, s146)<br />\r\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu g&ouml;r&uuml;ş&uuml; cebrilerden ayıran ana fikir kesbin kul tarafından ger&ccedil;ekleştiği fikridir. Kesbin ne olduğuna gelince Aş&rsquo;arilerin b&uuml;y&uuml;kleri bu konuda ihtilafa d&uuml;şm&uuml;ş ve kesbi a&ccedil;ıklamada &ccedil;eşitli yorumlar ortaya koymuşlardır. &Ouml;rneğin Kazi Baklani, Gazali, Kuşci, ve Taftazani herbirisi kesb g&ouml;r&uuml;ş&uuml;n&uuml; farklı farklı yorumlamışlardır. Kesb ile ilgili g&ouml;r&uuml;şleri a&ccedil;ıklayıp tahlil etmek bu yazının konum ve hedefini aştığı i&ccedil;in biz bu konuya girmeyeceğiz. Sadece şunu hatırlatmakla yetineceğiz ki Aş&rsquo;ariler kesb g&ouml;r&uuml;ş&uuml;n&uuml; ortaya koymakla alenen cebre inanmaktan ka&ccedil;ınmaya &ccedil;alışmalarına rağmen ancak ger&ccedil;ekte onların g&ouml;r&uuml;şleri de sonu&ccedil;ta cebre inanlardan farklı değildir. &Ccedil;&uuml;nk&uuml; onlar, a&ccedil;ıklamalarında a&ccedil;ık&ccedil;a yer aldığı &uuml;zere, alemde Allah&rsquo;tan başka bir etkenin olmadığını yani yaratıklar arasında neden sonu&ccedil; ilişkisinin bulunmadığını ve kulun kudretinin kendi işlerinin oluşmasında bir etkisinin olmadığını vurgulamaktadırlar. Bu ise ka&ccedil;ınılmaz olarak kulun irade ve ihtiyarının g&ouml;stermelik olduğu sonucunu doğurur.<br />\r\n	Bu y&uuml;zden ger&ccedil;ek anlamda kulun ihtiyar sahibi olduğunu savunan Ehlibeyt alimleri, Aş&#39;arileri cebre inanlardan saymış ve onların g&ouml;r&uuml;şlerinin batıl olduğunu &ccedil;eşitli akli ve nakli delillerle a&ccedil;ıklamaya &ccedil;alışmışlardır.<br />\r\n	B. Maturidilerin G&ouml;r&uuml;ş&uuml;:<br />\r\n	Bu g&ouml;r&uuml;ş Ebu Mansur Maturidi&rsquo;ye mensuptur. Bu g&ouml;r&uuml;ş sahipleri Aşa&rsquo;rilere g&ouml;re biraz daha cebrilerden uzak durmaya ve kulun iradesinin de kendi işlerinin oluşmasında etkili olduğunu s&ouml;ylemeye &ccedil;alışmışlarsa da, yine ne yazık ki bunu sağlam bir fikri temele oturtturamamışlardır; &ccedil;&uuml;nk&uuml; bunlar da kendi g&ouml;r&uuml;şlerini Aş&rsquo;ariler gibi kesb &ccedil;er&ccedil;evesinde yorumlamaya &ccedil;alışmış, evrende, yaratıklar arasında, neden sonu&ccedil; ilişkisinin olduğunu inkar etmiş ve alemde vuku bulan her olay ve yapılan her işin var edeninin sadece Allah Teala olduğunu ileri s&uuml;rm&uuml;şlerdir. Maturidiler bunu savunmanın yanı sıra, insanın kendi iradesinin de kendi işlerinde etkili olduğunu s&ouml;yleyerek bir nevi fikri &ccedil;elişkiye girmişler; ve &ccedil;&ouml;z&uuml;m olarak ortaya koydukları fikir kesb g&ouml;r&uuml;ş&uuml; olmuştur. (bkz. Şerh&rsquo;ul-Akaid En-Nesefiyye s. 115)<br />\r\n	Bizce alemde yaratıklar arasında sebep sonu&ccedil; ilişkisini inkar ederek t&uuml;m yaratıkların ve yaratıkların yaptıkları işlerinin doğrudan Allah tarafından var edildiğini s&ouml;yledikten sonra kulun da iradesinin işlerde etkili olduğunu s&ouml;ylemek bir &ccedil;elişkiden başka bir şey değildir. Ama herhalukarda bu g&ouml;r&uuml;ş&uuml; benimseyenler fikri alanda bir &ccedil;elişki yaşamalarına rağmen kulun iradesinin kendi işlerinde etkili olduğunu s&ouml;yledikleri i&ccedil;in cebrilerden daha bir uzak sayılırlar.<br />\r\n	C. Ehlibeyt Mektebinin G&ouml;r&uuml;ş&uuml;:<br />\r\n	Bu mektebe g&ouml;re ne cebir g&ouml;r&uuml;ş&uuml; doğrudur; ne de tefviz. Doğru olan bu iki g&ouml;r&uuml;ş&uuml;n orta haddidir. Konunun a&ccedil;ıklık kazanması i&ccedil;in Ehlibeyt&rsquo;ten bu konuyla ilgili olarak nakledilen bazı hadisleri aşağıda zikredelim: 1. Saduk, İmam Muhammed Bakır&rsquo; ve İmam Cafer Sadık&rsquo;ın ş&ouml;yle dediklerini ş&ouml;yle nakleder:<br />\r\n	Ş&uuml;phesiz Allah, kullarını g&uuml;naha mecbur edip sonra bu g&uuml;nahlardan dolayı onları cezalandırmaktan daha y&uuml;ce ve keremli; istemesine rağmen bir işin ger&ccedil;ekleşmemesinden daha g&uuml;&ccedil;l&uuml;d&uuml;r. Bu iki İmamdan, &ldquo;cebir ve tefviz g&ouml;r&uuml;ş&uuml;n&uuml;n arasında orta bir menzil var mı&rdquo; diye sorulunca, İmamlar &lsquo;evet&rsquo; dediler; &ldquo;Bu menzil yer ve g&ouml;ğ&uuml;n arasından daha geniştir.&rdquo; (Et-Tevhid: 360)<br />\r\n	2. Yine Saduk Hariz vasıtasıyla İmam Cafer Sadık&rsquo;tan ş&ouml;yle dediğini nakleder: &ldquo;İnsanlar kader konusunda &uuml;&ccedil; kısma ayrılırlar: bazıları Allah Teala&rsquo;nın kulları g&uuml;naha mecbur ettiğine inanır; b&ouml;yle d&uuml;ş&uuml;nen Allah&rsquo;ın verdiği h&uuml;k&uuml;mde zul&uuml;m ettiğine inandığından k&uuml;fre d&uuml;şm&uuml;şt&uuml;r. Bazıları da Allah&rsquo;ın her işi onlara bıraktığına inanır bu da Allah&rsquo;ın saltanat ve kudretini gevşek ve zayıf saymıştır ve b&ouml;yle d&uuml;ş&uuml;nd&uuml;ğ&uuml; i&ccedil;in k&uuml;fre d&uuml;şm&uuml;şt&uuml;r. Bazıları ise Allah&rsquo;ın insanları g&uuml;&ccedil;leri yettiği şeye y&uuml;k&uuml;ml&uuml; kıldığına ve g&uuml;&ccedil;leri yetmediği şeyle onları y&uuml;k&uuml;ml&uuml; kılmadığına inanır. Bunlara g&ouml;re kul iyilik yaparsa Allah&rsquo;a hamd etmelidir. G&uuml;nah işlerse Allah&rsquo;tan bağış dilmelidir. İşte b&ouml;yle d&uuml;ş&uuml;nen hakka ulaşan M&uuml;sl&uuml;man&rsquo;dır.&rdquo;<br />\r\n	Bu g&ouml;r&uuml;ş&uuml;n felsefi ve kelami a&ccedil;ıklamasına gelince konunun teferruatına ge&ccedil;meden sadece şunu s&ouml;ylemek isteriz ki bu g&ouml;r&uuml;şte Aş&rsquo;arilerin ve Maturidilerin aksine insanın kendi irade ve kudretinin yaptığı işlerin oluşumunda etkili olduğu, yaratıklar arsında neden sonu&ccedil; ilkesinin ger&ccedil;ek anlamda ge&ccedil;erli olduğu, ancak t&uuml;m sebeplerin ve bu sebeplerden biride irade ve ihtiyar sahibi insanın varlığının her an Allah&rsquo;a bağlı olduğu vurgulanmaktalar. Bu mektebe g&ouml;re her işi aynı anda hem kula hem de kulun yaratıcısı olan Allah&rsquo;a isnat etmek doğrudur ve bunlar arasında bir &ccedil;elişki yoktur. Bu g&ouml;r&uuml;şte insan hakiki anlamda ihtiyar sahibi bilinir. Ancak bu insanın kendi işlerinde m&uuml;stakil olduğu anlamına da gelmez. Konunun biraz a&ccedil;ıklık kazanması i&ccedil;in Ehlibeyt mektebinin b&uuml;y&uuml;k alim ve kelamcılarından olan Şeyh Mufid&rsquo;in (Vefat: 413 H.) zikrettiği bir &ouml;rneği nakledelim:<br />\r\n	Farz edelim bir efendi ve b&uuml;y&uuml;k kendi k&ouml;le ve hizmet&ccedil;ilerinden birini &ccedil;ağırarak ona ikramda bulunur ona mal ve servet verir ve emrinde olan bir b&ouml;lgenin yetkisini belli bir sure i&ccedil;in ona bırakır. Bu hizmet&ccedil;inin konumunu &uuml;&ccedil; şekilde yorumlamak m&uuml;mk&uuml;nd&uuml;r:<br />\r\n	1. Hizmet&ccedil;inin kendisine verilen bu makam ve m&uuml;lke rağmen yine de bir şeye sahip olmadığını s&ouml;ylemek ve k&ouml;lenin aslında bir yetkisinin olmasının bir şey ifade etmediğinde ısrar etmek. Bu g&ouml;r&uuml;ş işte Cebre inananların g&ouml;r&uuml;ş&uuml;d&uuml;r.<br />\r\n	2. Efendinin kendi hizmet&ccedil;isine bu yetkiyi vermekle kendisinin artık yetkisinin kalmadığını ve her şeyin hizmet&ccedil;inin eline ge&ccedil;tiğini iddia etmek; bu g&ouml;r&uuml;ş tefvize inanların g&ouml;r&uuml;ş&uuml;d&uuml;r.<br />\r\n	3. Her ikisinin de yetkili olduğuna inanarak efendinin kendi makamının s&uuml;rd&uuml;ğ&uuml;n&uuml; ve hizmet&ccedil;inin de hizmet&ccedil;i olmakla birlikte efendisinin verdiği yetki ile yetki kazandığını ve yetkisinin efendisinin yetkisine bağlı olarak var olduğunu yani onun yetkisini kapsayan bir yetkinin var olduğunu s&ouml;ylemek; işte bu g&ouml;r&uuml;ş hak g&ouml;r&uuml;şt&uuml;r. Bu a&ccedil;ıklamaya g&ouml;re Ehlibeyt mektebi hem cebir ve hem de tefviz g&ouml;r&uuml;ş&uuml;n&uuml; reddetmekle kalmaz, ger&ccedil;ek anlamda ihtiyari reddeden yani gizli cebire inanan Aş&rsquo;arilerin ve Maturidilerin g&ouml;r&uuml;ş&uuml;n&uuml; de reddeder. Bu y&uuml;zden c&uuml;z&rsquo;i ihtiyar g&ouml;r&uuml;ş&uuml; Maturidilik ve Aş&rsquo;rilik&rsquo;te benimsenen kesp g&ouml;r&uuml;ş&uuml;n&uuml;n &ccedil;er&ccedil;evesinde ortaya konan bir g&ouml;r&uuml;ş olduğundan ger&ccedil;ek anlamda insanın ihtiyarına inanan Ehlibeyt mektebinin g&ouml;r&uuml;ş&uuml;yle farklıdır.<br />\r\n	Kaza ve Kader kavramları Kader Ve Takdir kelimeleri bir şeyin miktarını (kemiyet ve niceliğini) belirlemeğe denir. (bk. M&uuml;fredati Rağip: Kader Maddesi)<br />\r\n	Kaza ise Bir şeyi sağlamlaştırmak, muhkemleştirmek ve ge&ccedil;erli duruma getirmeğe denir. (bk. El-Mekayis c.5s.99) Kuleyni Bir hadiste ş&ouml;yle nakleder: Yunus b. Abdurrahman İmam Riza a.s&rsquo;dan kader ve kazanın anlamları nedir, diye sordu. İmam ş&ouml;yle buyurdu: Kader &ouml;l&ccedil;&uuml;y&uuml; belirlemek ve bir şeyin ne kadar kalacağını ve ne zaman yok olacağı y&ouml;n&uuml;nden sınırlarını belirlemeğe denir. Ama kaza kesinleştirmeye ve bir şeyi yerine dikmeye denir.&rdquo; (El-Kafi c. 1 s. 158) Kaza ve kaderin manalarının daha iyi anlaşılması i&ccedil;in bir &ouml;rnek verelim:<br />\r\n	&Ouml;rneğin bir odunu d&uuml;ş&uuml;nelim; bu odunun kaderi yani varlık y&ouml;n&uuml;nden taşıdığı &ouml;l&ccedil;&uuml; gereği ki onda &ccedil;eşitli kabiliyetler oluşur; &ouml;rneğin bir odun olarak kolayca yakılabilir veya marangozlukta kullanılır &ouml;rneğin bir masa veya sandalyeye d&ouml;n&uuml;şt&uuml;r&uuml;lebilir ya da &ccedil;&uuml;r&uuml;meğe terk edilir; demek ki varlık &ouml;l&ccedil;&uuml;s&uuml; bazı imkanlar onda oluşmuştur. İşte bu &ccedil;eşitli imkanlar ve kabiliyetleri ifade eden &ouml;l&ccedil;&uuml;ye o odunun kaderi deriz Buna g&ouml;re kader geniş yelpazeli imkan ve kabiliyetleri ifade etmenin yanı sıra bir sınırı da ifade eder.<br />\r\n	Ama bu odunun bu kabiliyetlerinden birinin ger&ccedil;ekleşerek fiili olmasına o odunun kazası (yanı kesinleşen kaderi) denir. İnsan fertleri de b&ouml;yledir. Yani her insan i&ccedil;in hem t&uuml;rsel ve hem ferdi &ouml;zellikler y&ouml;n&uuml;nden bir kaderi yani yetenek ve varlık sınırları vardır. Bu kaderi gereği her insanın binlerce değişik kabiliyeti vardır işte bu kabiliyetlerden birinin kesinleşmesine kaza denir.<br />\r\n	İnsanın kaderindeki yeteneklerinden birin kesinlik kazanması &ccedil;eşitli etkenlere bağlıdır bu etkenler arasında en belirleyicisi Allah&rsquo;ın insana verdiği iradesini ne yolda kullanması etkenidir. Buna g&ouml;re kaza ve kaderin oluşunun anlamı bu alemde her şeyin belli bir d&uuml;zene bağlı ve &ccedil;ok ince ilahi hesaplar &ccedil;er&ccedil;evesinde ger&ccedil;ekleştiği anlamınadır; kesinlikle insanın irade ve ihtiyarinin etkili olmadığı anlamına değildir.<br />\r\n	Hatta hadislerde de a&ccedil;ık&ccedil;a beyan edildiği &uuml;zere insanın yeteneklerini belirleyen kader ve o kaderi &ccedil;er&ccedil;evesindeki yetenek ve se&ccedil;eneklerinden birinin kesinleşmesi durumunu ifade eden kaza bile değişebilir. Hadislerde a&ccedil;ıklandığı &uuml;zere dua (Allah&rsquo;a yalvarmak), sadaka vermek ve akrabalara iyilik etmek, insanın kader ve kazasının değişmesinde etkili olan etkenlerden bazısıdır.<br />\r\n	Kaza ve kaderin insanın ihtiyarını yok etmediğinin iyice anlaşılması i&ccedil;in bu yazının sonunda Hz. Ali as&rsquo;dan nakledilen bir hadisi nakledelim:<br />\r\n	Kafi ve Uyun kitaplarında nakledildiği &uuml;zere Hz Ali a.s Siffin harbinden d&ouml;n&uuml;ş&uuml; sırasında bir yaşlı adam Hz Ali&rsquo;nin yanına gelerek ş&ouml;yle dedi: Ey Emirelm&uuml;minin Şu Şam ehliyle savaşımız acaba Allah&rsquo;ın kaza ve kaderi ile mi ger&ccedil;ekleşti? Hz. Ali as ş&ouml;yle dedi: &lsquo;Evet ey şeyh&rsquo;, dedi, &lsquo;her tepe ve dağa &ccedil;ıkışınız ve vadiye inişiniz Allah&rsquo;ın kaza ve kaderi ile vuku buldu. Bunun &uuml;zerine (o yaşlı adam &uuml;z&uuml;lerek) ş&ouml;yle dedi: &ldquo;O zaman bu zahmetlerimizi Allah&rsquo;a bırakıyorum. (yani bu zahmetler hep boşuna gitmiştir.)&rdquo; Hz. Ali a.s. : &lsquo;Sabırlı ol, ey yaşlı adam&rsquo; dedi, &lsquo;Allah&rsquo;a yemin ederim ki, size hem gidişinizde hem orada beklemenizde hem de d&ouml;n&uuml;ş&uuml;n&uuml;zde m&uuml;kafat vardır. Sizler bu hallerinizden hi&ccedil;birinde yaptığınız işlere zorlanmamış ve mecbur kılınmamışsınız.&#39;<br />\r\n	Yaşlı adam &lsquo;Nasıl biz bu hallerimizden hi&ccedil; birine zorlanmadık ve mecbur kılınmadık oysa bizim gidiş ve d&ouml;n&uuml;ş&uuml;m&uuml;z&uuml;n hepsi Allah&rsquo;ın kaza ve kaderiyle ger&ccedil;ekleşmiştir, diye sordu. Hz. Ali a.s. ş&ouml;yle cevap verdi: &lsquo;Sen kaza ve kaderin kesin, zorunlu ve ka&ccedil;ınılmaz olduğunu sanıyorsun; Eğer &ouml;yle olsaydı Allah&rsquo;ın m&uuml;kafat ve cezalandırması, emir ve yasağı anlamsız olurdu; Allah&rsquo;ın iyilere cenneti vaat etmesinin ve k&ouml;t&uuml;leri azaptan korkutmasının da bir anlamı kalmazdı. Ne g&uuml;nahkar kınanabilir ve ne de iyilik yapan &ouml;vg&uuml;y&uuml; hakkederdi; hatta g&uuml;nah işleyen, iyilik yapandan daha &ccedil;ok m&uuml;kafata ve iyi olan da g&uuml;nah işleyenden daha fazla cezaya layık olurdu. Bu s&ouml;z (kaza kaderin insanın iradesini yok ettiği) puta tapanların, Allah&rsquo;ın d&uuml;şmanlarının ve Şeytana uyanların bu &uuml;mmetin kaderilerinin ve Mecusilerinin s&ouml;z&uuml;d&uuml;r. Allah kullarını muhayyer bırakarak onlara m&uuml;kellefiyetler koymuş; onları sakınsınlar diye bazı işerden onları nehy etmiştir; kulların az amellerine &ccedil;ok m&uuml;kafat vermiştir. Ne yenilgiye uğratılarak ona karşı gelinir ne de itaati mecburiyetle olur. O kulları kendi başlarına bırakarak onları bir şey vermemiştir; g&ouml;kleri ve yeri boşuna yaratmamıştır; peygamberleri de m&uuml;jdeleyici ve korkutucu olarak boşuna g&ouml;ndermemiştir; bu kafir olanların zannıdır. Yazıklar olsun kafirlere uğrayacakları ateşten dolayı.&rdquo; (bk. El-Kafi 1/155)</p>\r\n','','Konunun daha iyi anlaşılması i&ccedil;in, bu konuyla ilgili olarak İslam alemindeki &ccedil;eşitli akımlara işaret edeceğiz.\r\n	İlk &ouml;nce şunu belirtelim ki ihtiyar ve kaza kader konusunda &ccedil;eşitli sorular kelamcılar (İslami inan&ccedil;ların aklı delillerini araştıran bilginler) tarafından ortaya atılarak yanıtlandırılmaya &ccedil;alışılmıştır. Bu soruların en &ouml;nemlilerinden biri şu sorudur: Kulların yaptıkları işlerin, Allah&rsquo;a olan nispeti/isnadı ve kulun kendisine olan nispeti/isnadı nasıldır? Bu vb. soruların cevabındaki farklılık y&uuml;z&uuml;nden İslam aleminde &ccedil;eşitli akımlar meydana gelmiştir:\r\n	Bunların en &ouml;nemlileri şunlardır:\r\n	1. Cebriler:\r\n	Bu g&ouml;r&uuml;ş Cehm b. Safvan ve takip&ccedil;ilerine isnat edilir. Bu g&ouml;r&uuml;ş&uuml;n taraftarları, insanların kendi yaptıkları işlerde hi&ccedil;bir ihtiyara sahip olmadıklarının ileri s&uuml;rmekteler. Bunlara g&ouml;re iradesiz olarak eli esen bir insanın elinin esmesiyle, sağlıklı birinin kendi isteğiyle y&uuml;r&uuml;yerek bir yer gitmesi arasında bir fark yoktur; yani her iki harekette insanın ihtiyarı olmadan oluşur; yine damın &uuml;zerine kendi isteğiyle &ccedil;ıkanla, damın &uuml;zerinden d&uuml;şen adamın arsında bir fark yoktur. Bu g&ouml;r&uuml;şe g&ouml;re işlerin yapanlarına isnat edilmesi mecazidir.\r\n	2. Kaderiler (Tefvize inananlar):\r\n	Cebrilerin g&ouml;r&uuml;ş&uuml;n&uuml;n tam karşı noktasında Kaderilerin g&ouml;r&uuml;ş&uuml; yer alır. Mu&rsquo;tezile akımı genelde bu g&ouml;r&uuml;ş&uuml;n kurucusu ve savunucusu olarak kabul edilir.\r\n	Bunlara g&ouml;re, Y&uuml;ce Allah kullarını kudretli ve iradeli olarak yaratmış ve her şeyi onlara bırakmıştır; kullar kendi istediklerini yapmakta mustakil olarak davranırlar.\r\n	Meşhur İslam Filozofu İbn-i Sina bunların g&ouml;r&uuml;ş&uuml;n&uuml; a&ccedil;ıklarken ş&ouml;yle diyor:\r\n	Mu&rsquo;tezile&rsquo;den bir &ccedil;okları hatta eğer Y&uuml;ce Yaratıcının yok olması m&uuml;mk&uuml;n olsaydı bile, onun yok oluşu evrenin varlığını etkilemez demekten sakınmıyorlar. &Ccedil;&uuml;nk&uuml; onlara g&ouml;re alem ilk yaratılışında yaratıcıya ihtiya&ccedil; duymuştur sonra b&ouml;yle bir ihtiyacı kalmamıştır.&rdquo; (El-İşarat: c. 3 s. 68)\r\n	3. İki G&ouml;r&uuml;ş&uuml;n Ortası:\r\n	Genelde M&uuml;sl&uuml;manlar yukarıdaki a&ccedil;ık cebir ve tefviz g&ouml;r&uuml;şlerini reddetmiş ve orta bir yol izlemeye &ccedil;alışmışlardır. Bu &uuml;&ccedil;&uuml;nc&uuml; yolu izlemeye &ccedil;alışan fikri ekol ve mektepleri kısaca aşağıda sıralayacağız:\r\n	A. Aş&rsquo;arilerin G&ouml;r&uuml;ş&uuml;:\r\n	Bu g&ouml;r&uuml;ş Ebul&rsquo;hasan El-Aş&#39;ari ve onun g&ouml;r&uuml;ş&uuml;nde olanlara aittir. Bunlar kulların kendi ihtiyarları ile yaptıkları işlerin Allah&rsquo;ın kudretiyle meydana geldiğini ve her işi yaratan ve var edenin Allah olduğunu ve kulun kudretinin o işin varolmasında bir tesirinin olmadığını savunur; ancak şu farkla ki Allah Teala&rsquo;nın ger&ccedil;ekte kul vasıtasıyla oluşan işi var etmekle beraber kulda o işi yapmak i&ccedil;in bir irade ve kudret yaratır. Kul kendi irade ve kudretinin aynı işin var oluşuyla beraber oluşuna bakarak o işi kendisine atfeder ve kendisinin o işi yaptığını zanneder. Oysa ger&ccedil;ekte onu yaratan ve var eden Allah&rsquo;ın kudretidir. Bu g&ouml;r&uuml;şe g&ouml;re yaratıcılık sadece Allah&rsquo;a mahsus olduğundan kulun irade ve kudretinin bir işin oluşmasında bir etkisi yoktur. Kul sadece o işi kesb edicidir.(Şerh&rsquo;ul-Mevakıf c.8, s146)\r\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu g&ouml;r&uuml;ş&uuml; cebrilerden ayıran ana fikir kesbin kul tarafından ger&ccedil;ekleştiği fikridir. Kesbin ne olduğuna gelince Aş&rsquo;arilerin b&uuml;y&uuml;kleri bu konuda ihtilafa d&uuml;şm&uuml;ş ve kesbi a&ccedil;ıklamada &ccedil;eşitli yorumlar ortaya koymuşlardır. &Ouml;rneğin Kazi Baklani, Gazali, Kuşci, ve Taftazani herbirisi kesb g&ouml;r&uuml;ş&uuml;n&uuml; farklı farklı yorumlamışlardır. Kesb ile ilgili g&ouml;r&uuml;şleri a&ccedil;ıklayıp tahlil etmek bu yazının konum ve hedefini aştığı i&ccedil;in biz bu konuya girmeyeceğiz. Sadece şunu hatırlatmakla yetineceğiz ki Aş&rsquo;ariler kesb g&ouml;r&uuml;ş&uuml;n&uuml; ortaya koymakla alenen cebre inanmaktan ka&ccedil;ınmaya &ccedil;alışmalarına rağmen ancak ger&ccedil;ekte onların g&ouml;r&uuml;şleri de sonu&ccedil;ta cebre inanlardan farklı değildir. &Ccedil;&uuml;nk&uuml; onlar, a&ccedil;ıklamalarında a&ccedil;ık&ccedil;a yer aldığı &uuml;zere, alemde Allah&rsquo;tan başka bir etkenin olmadığını yani yaratıklar arasında neden sonu&ccedil; ilişkisinin bulunmadığını ve kulun kudretinin kendi işlerinin oluşmasında bir etkisinin olmadığını vurgulamaktadırlar. Bu ise ka&ccedil;ınılmaz olarak kulun irade ve ihtiyarının g&ouml;stermelik olduğu sonucunu doğurur.\r\n	Bu y&uuml;zden ger&ccedil;ek anlamda kulun ihtiyar sahibi olduğunu savunan Ehlibeyt alimleri, Aş&#39;arileri cebre inanlardan saymış ve onların g&ouml;r&uuml;şlerinin batıl olduğunu &ccedil;eşitli akli ve nakli delillerle a&ccedil;ıklamaya &ccedil;alışmışlardır.\r\n	B. Maturidilerin G&ouml;r&uuml;ş&uuml;:\r\n	Bu g&ouml;r&uuml;ş Ebu Mansur Maturidi&rsquo;ye mensuptur. Bu g&ouml;r&uuml;ş sahipleri Aşa&rsquo;rilere g&ouml;re biraz daha cebrilerden uzak durmaya ve kulun iradesinin de kendi işlerinin oluşmasında etkili olduğunu s&ouml;ylemeye &ccedil;alışmışlarsa da, yine ne yazık ki bunu sağlam bir fikri temele oturtturamamışlardır; &ccedil;&uuml;nk&uuml; bunlar da kendi g&ouml;r&uuml;şlerini Aş&rsquo;ariler gibi kesb &ccedil;er&ccedil;evesinde yorumlamaya &ccedil;alışmış, evrende, yaratıklar arasında, neden sonu&ccedil; ilişkisinin olduğunu inkar etmiş ve alemde vuku bulan her olay ve yapılan her işin var edeninin sadece Allah Teala olduğunu ileri s&uuml;rm&uuml;şlerdir. Maturidiler bunu savunmanın yanı sıra, insanın kendi iradesinin de kendi işlerinde etkili olduğunu s&ouml;yleyerek bir nevi fikri &ccedil;elişkiye girmişler; ve &ccedil;&ouml;z&uuml;m olarak ortaya koydukları fikir kesb g&ouml;r&uuml;ş&uuml; olmuştur. (bkz. Şerh&rsquo;ul-Akaid En-Nesefiyye s. 115)\r\n	Bizce alemde yaratıklar arasında sebep sonu&ccedil; ilişkisini inkar ederek t&uuml;m yaratıkların ve yaratıkların yaptıkları işlerinin doğrudan Allah tarafından var edildiğini s&ouml;yledikten sonra kulun da iradesinin işlerde etkili olduğunu s&ouml;ylemek bir &ccedil;elişkiden başka bir şey değildir. Ama herhalukarda bu g&ouml;r&uuml;ş&uuml; benimseyenler fikri alanda bir &ccedil;elişki yaşamalarına rağmen kulun iradesinin kendi işlerinde etkili olduğunu s&ouml;yledikleri i&ccedil;in cebrilerden daha bir uzak sayılırlar.\r\n	C. Ehlibeyt Mektebinin G&ouml;r&uuml;ş&uuml;:\r\n	Bu mektebe g&ouml;re ne cebir g&ouml;r&uuml;ş&uuml; doğrudur; ne de tefviz. Doğru olan bu iki g&ouml;r&uuml;ş&uuml;n orta haddidir. Konunun a&ccedil;ıklık kazanması i&ccedil;in Ehlibeyt&rsquo;ten bu konuyla ilgili olarak nakledilen bazı hadisleri aşağıda zikredelim: 1. Saduk, İmam Muhammed Bakır&rsquo; ve İmam Cafer Sadık&rsquo;ın ş&ouml;yle dediklerini ş&ouml;yle nakleder:\r\n	Ş&uuml;phesiz Allah, kullarını g&uuml;naha mecbur edip sonra bu g&uuml;nahlardan dolayı onları cezalandırmaktan daha y&uuml;ce ve keremli; istemesine rağmen bir işin ger&ccedil;ekleşmemesinden daha g&uuml;&ccedil;l&uuml;d&uuml;r. Bu iki İmamdan, &ldquo;cebir ve tefviz g&ouml;r&uuml;ş&uuml;n&uuml;n arasında orta bir menzil var mı&rdquo; diye sorulunca, İmamlar &lsquo;evet&rsquo; dediler; &ldquo;Bu menzil yer ve g&ouml;ğ&uuml;n arasından daha geniştir.&rdquo; (Et-Tevhid: 360)\r\n	2. Yine Saduk Hariz vasıtasıyla İmam Cafer Sadık&rsquo;tan ş&ouml;yle dediğini nakleder: &ldquo;İnsanlar kader konusunda &uuml;&ccedil; kısma ayrılırlar: bazıları Allah Teala&rsquo;nın kulları g&uuml;naha mecbur ettiğine inanır; b&ouml;yle d&uuml;ş&uuml;nen Allah&rsquo;ın verdiği h&uuml;k&uuml;mde zul&uuml;m ettiğine inandığından k&uuml;fre d&uuml;şm&uuml;şt&uuml;r. Bazıları da Allah&rsquo;ın her işi onlara bıraktığına inanır bu da Allah&rsquo;ın saltanat ve kudretini gevşek ve zayıf saymıştır ve b&ouml;yle d&uuml;ş&uuml;nd&uuml;ğ&uuml; i&ccedil;in k&uuml;fre d&uuml;şm&uuml;şt&uuml;r. Bazıları ise Allah&rsquo;ın insanları g&uuml;&ccedil;leri yettiği şeye y&uuml;k&uuml;ml&uuml; kıldığına ve g&uuml;&ccedil;leri yetmediği şeyle onları y&uuml;k&uuml;ml&uuml; kılmadığına inanır. Bunlara g&ouml;re kul iyilik yaparsa Allah&rsquo;a hamd etmelidir. G&uuml;nah işlerse Allah&rsquo;tan bağış dilmelidir. İşte b&ouml;yle d&uuml;ş&uuml;nen hakka ulaşan M&uuml;sl&uuml;man&rsquo;dır.&rdquo;\r\n	Bu g&ouml;r&uuml;ş&uuml;n felsefi ve kelami a&ccedil;ıklamasına gelince konunun teferruatına ge&ccedil;meden sadece şunu s&ouml;ylemek isteriz ki bu g&ouml;r&uuml;şte Aş&rsquo;arilerin ve Maturidilerin aksine insanın kendi irade ve kudretinin yaptığı işlerin oluşumunda etkili olduğu, yaratıklar arsında neden sonu&ccedil; ilkesinin ger&ccedil;ek anlamda ge&ccedil;erli olduğu, ancak t&uuml;m sebeplerin ve bu sebeplerden biride irade ve ihtiyar sahibi insanın varlığının her an Allah&rsquo;a bağlı olduğu vurgulanmaktalar. Bu mektebe g&ouml;re her işi aynı anda hem kula hem de kulun yaratıcısı olan Allah&rsquo;a isnat etmek doğrudur ve bunlar arasında bir &ccedil;elişki yoktur. Bu g&ouml;r&uuml;şte insan hakiki anlamda ihtiyar sahibi bilinir. Ancak bu insanın kendi işlerinde m&uuml;stakil olduğu anlamına da gelmez. Konunun biraz a&ccedil;ıklık kazanması i&ccedil;in Ehlibeyt mektebinin b&uuml;y&uuml;k alim ve kelamcılarından olan Şeyh Mufid&rsquo;in (Vefat: 413 H.) zikrettiği bir &ouml;rneği nakledelim:\r\n	Farz edelim bir efendi ve b&uuml;y&uuml;k kendi k&ouml;le ve hizmet&ccedil;ilerinden birini &ccedil;ağırarak ona ikramda bulunur ona mal ve servet verir ve emrinde olan bir b&ouml;lgenin yetkisini belli bir sure i&ccedil;in ona bırakır. Bu hizmet&ccedil;inin konumunu &uuml;&ccedil; şekilde yorumlamak m&uuml;mk&uuml;nd&uuml;r:\r\n	1. Hizmet&ccedil;inin kendisine verilen bu makam ve m&uuml;lke rağmen yine de bir şeye sahip olmadığını s&ouml;ylemek ve k&ouml;lenin aslında bir yetkisinin olmasının bir şey ifade etmediğinde ısrar etmek. Bu g&ouml;r&uuml;ş işte Cebre inananların g&ouml;r&uuml;ş&uuml;d&uuml;r.\r\n	2. Efendinin kendi hizmet&ccedil;isine bu yetkiyi vermekle kendisinin artık yetkisinin kalmadığını ve her şeyin hizmet&ccedil;inin eline ge&ccedil;tiğini iddia etmek; bu g&ouml;r&uuml;ş tefvize inanların g&ouml;r&uuml;ş&uuml;d&uuml;r.\r\n	3. Her ikisinin de yetkili olduğuna inanarak efendinin kendi makamının s&uuml;rd&uuml;ğ&uuml;n&uuml; ve hizmet&ccedil;inin de hizmet&ccedil;i olmakla birlikte efendisinin verdiği yetki ile yetki kazandığını ve yetkisinin efendisinin yetkisine bağlı olarak var olduğunu yani onun yetkisini kapsayan bir yetkinin var olduğunu s&ouml;ylemek; işte bu g&ouml;r&uuml;ş hak g&ouml;r&uuml;şt&uuml;r. Bu a&ccedil;ıklamaya g&ouml;re Ehlibeyt mektebi hem cebir ve hem de tefviz g&ouml;r&uuml;ş&uuml;n&uuml; reddetmekle kalmaz, ger&ccedil;ek anlamda ihtiyari reddeden yani gizli cebire inanan Aş&rsquo;arilerin ve Maturidilerin g&ouml;r&uuml;ş&uuml;n&uuml; de reddeder. Bu y&uuml;zden c&uuml;z&rsquo;i ihtiyar g&ouml;r&uuml;ş&uuml; Maturidilik ve Aş&rsquo;rilik&rsquo;te benimsenen kesp g&ouml;r&uuml;ş&uuml;n&uuml;n &ccedil;er&ccedil;evesinde ortaya konan bir g&ouml;r&uuml;ş olduğundan ger&ccedil;ek anlamda insanın ihtiyarına inanan Ehlibeyt mektebinin g&ouml;r&uuml;ş&uuml;yle farklıdır.\r\n	Kaza ve Kader kavramları Kader Ve Takdir kelimeleri bir şeyin miktarını (kemiyet ve niceliğini) belirlemeğe denir. (bk. M&uuml;fredati Rağip: Kader Maddesi)\r\n	Kaza ise Bir şeyi sağlamlaştırmak, muhkemleştirmek ve ge&ccedil;erli duruma getirmeğe denir. (bk. El-Mekayis c.5s.99) Kuleyni Bir hadiste ş&ouml;yle nakleder: Yunus b. Abdurrahman İmam Riza a.s&rsquo;dan kader ve kazanın anlamları nedir, diye sordu. İmam ş&ouml;yle buyurdu: Kader &ouml;l&ccedil;&uuml;y&uuml; belirlemek ve bir şeyin ne kadar kalacağını ve ne zaman yok olacağı y&ouml;n&uuml;nden sınırlarını belirlemeğe denir. Ama kaza kesinleştirmeye ve bir şeyi yerine dikmeye denir.&rdquo; (El-Kafi c. 1 s. 158) Kaza ve kaderin manalarının daha iyi anlaşılması i&ccedil;in bir &ouml;rnek verelim:\r\n	&Ouml;rneğin bir odunu d&uuml;ş&uuml;nelim; bu odunun kaderi yani varlık y&ouml;n&uuml;nden taşıdığı &ouml;l&ccedil;&uuml; gereği ki onda &ccedil;eşitli kabiliyetler oluşur; &ouml;rneğin bir odun olarak kolayca yakılabilir veya marangozlukta kullanılır &ouml;rneğin bir masa veya sandalyeye d&ouml;n&uuml;şt&uuml;r&uuml;lebilir ya da &ccedil;&uuml;r&uuml;meğe terk edilir; demek ki varlık &ouml;l&ccedil;&uuml;s&uuml; bazı imkanlar onda oluşmuştur. İşte bu &ccedil;eşitli imkanlar ve kabiliyetleri ifade eden &ouml;l&ccedil;&uuml;ye o odunun kaderi deriz Buna g&ouml;re kader geniş yelpazeli imkan ve kabiliyetleri ifade etmenin yanı sıra bir sınırı da ifade eder.\r\n	Ama bu odunun bu kabiliyetlerinden birinin ger&ccedil;ekleşerek fiili olmasına o odunun kazası (yanı kesinleşen kaderi) denir. İnsan fertleri de b&ouml;yledir. Yani her insan i&ccedil;in hem t&uuml;rsel ve hem ferdi &ouml;zellikler y&ouml;n&uuml;nden bir kaderi yani yetenek ve varlık sınırları vardır. Bu kaderi gereği her insanın binlerce değişik kabiliyeti vardır işte bu kabiliyetlerden birinin kesinleşmesine kaza denir.\r\n	İnsanın kaderindeki yeteneklerinden birin kesinlik kazanması &ccedil;eşitli etkenlere bağlıdır bu etkenler arasında en belirleyicisi Allah&rsquo;ın insana verdiği iradesini ne yolda kullanması etkenidir. Buna g&ouml;re kaza ve kaderin oluşunun anlamı bu alemde her şeyin belli bir d&uuml;zene bağlı ve &ccedil;ok ince ilahi hesaplar &ccedil;er&ccedil;evesinde ger&ccedil;ekleştiği anlamınadır; kesinlikle insanın irade ve ihtiyarinin etkili olmadığı anlamına değildir.\r\n	Hatta hadislerde de a&ccedil;ık&ccedil;a beyan edildiği &uuml;zere insanın yeteneklerini belirleyen kader ve o kaderi &ccedil;er&ccedil;evesindeki yetenek ve se&ccedil;eneklerinden birinin kesinleşmesi durumunu ifade eden kaza bile değişebilir. Hadislerde a&ccedil;ıklandığı &uuml;zere dua (Allah&rsquo;a yalvarmak), sadaka vermek ve akrabalara iyilik etmek, insanın kader ve kazasının değişmesinde etkili olan etkenlerden bazısıdır.\r\n	Kaza ve kaderin insanın ihtiyarını yok etmediğinin iyice anlaşılması i&ccedil;in bu yazının sonunda Hz. Ali as&rsquo;dan nakledilen bir hadisi nakledelim:\r\n	Kafi ve Uyun kitaplarında nakledildiği &uuml;zere Hz Ali a.s Siffin harbinden d&ouml;n&uuml;ş&uuml; sırasında bir yaşlı adam Hz Ali&rsquo;nin yanına gelerek ş&ouml;yle dedi: Ey Emirelm&uuml;minin Şu Şam ehliyle savaşımız acaba Allah&rsquo;ın kaza ve kaderi ile mi ger&ccedil;ekleşti? Hz. Ali as ş&ouml;yle dedi: &lsquo;Evet ey şeyh&rsquo;, dedi, &lsquo;her tepe ve dağa &ccedil;ıkışınız ve vadiye inişiniz Allah&rsquo;ın kaza ve kaderi ile vuku buldu. Bunun &uuml;zerine (o yaşlı adam &uuml;z&uuml;lerek) ş&ouml;yle dedi: &ldquo;O zaman bu zahmetlerimizi Allah&rsquo;a bırakıyorum. (yani bu zahmetler hep boşuna gitmiştir.)&rdquo; Hz. Ali a.s. : &lsquo;Sabırlı ol, ey yaşlı adam&rsquo; dedi, &lsquo;Allah&rsquo;a yemin ederim ki, size hem gidişinizde hem orada beklemenizde hem de d&ouml;n&uuml;ş&uuml;n&uuml;zde m&uuml;kafat vardır. Sizler bu hallerinizden hi&ccedil;birinde yaptığınız işlere zorlanmamış ve mecbur kılınmamışsınız.&#39;\r\n	Yaşlı adam &lsquo;Nasıl biz bu hallerimizden hi&ccedil; birine zorlanmadık ve mecbur kılınmadık oysa bizim gidiş ve d&ouml;n&uuml;ş&uuml;m&uuml;z&uuml;n hepsi Allah&rsquo;ın kaza ve kaderiyle ger&ccedil;ekleşmiştir, diye sordu. Hz. Ali a.s. ş&ouml;yle cevap verdi: &lsquo;Sen kaza ve kaderin kesin, zorunlu ve ka&ccedil;ınılmaz olduğunu sanıyorsun; Eğer &ouml;yle olsaydı Allah&rsquo;ın m&uuml;kafat ve cezalandırması, emir ve yasağı anlamsız olurdu; Allah&rsquo;ın iyilere cenneti vaat etmesinin ve k&ouml;t&uuml;leri azaptan korkutmasının da bir anlamı kalmazdı. Ne g&uuml;nahkar kınanabilir ve ne de iyilik yapan &ouml;vg&uuml;y&uuml; hakkederdi; hatta g&uuml;nah işleyen, iyilik yapandan daha &ccedil;ok m&uuml;kafata ve iyi olan da g&uuml;nah işleyenden daha fazla cezaya layık olurdu. Bu s&ouml;z (kaza kaderin insanın iradesini yok ettiği) puta tapanların, Allah&rsquo;ın d&uuml;şmanlarının ve Şeytana uyanların bu &uuml;mmetin kaderilerinin ve Mecusilerinin s&ouml;z&uuml;d&uuml;r. Allah kullarını muhayyer bırakarak onlara m&uuml;kellefiyetler koymuş; onları sakınsınlar diye bazı işerden onları nehy etmiştir; kulların az amellerine &ccedil;ok m&uuml;kafat vermiştir. Ne yenilgiye uğratılarak ona karşı gelinir ne de itaati mecburiyetle olur. O kulları kendi başlarına bırakarak onları bir şey vermemiştir; g&ouml;kleri ve yeri boşuna yaratmamıştır; peygamberleri de m&uuml;jdeleyici ve korkutucu olarak boşuna g&ouml;ndermemiştir; bu kafir olanların zannıdır. Yazıklar olsun kafirlere uğrayacakları ateşten dolayı.&rdquo; (bk. El-Kafi 1/155)'),(10,'tr13','','<p>\r\n	Takiyye, insanın canını ve malını zalimlere karşı koruması i&ccedil;in din &ccedil;er&ccedil;evesinde konulmuş bir h&uuml;k&uuml;md&uuml;r. Bu h&uuml;k&uuml;m bir &ccedil;ok diğer ibadi vb. h&uuml;k&uuml;mlere g&ouml;re &ouml;ncelik taşımasına rağmen bu h&uuml;k&uuml;mden daha &ouml;nemli h&uuml;k&uuml;mler de dinde vardır. Buna g&ouml;re, canı ve malı korumaktan daha &ouml;nemli bir m&uuml;kellefiyet s&ouml;z konusu olduğunda artık takiyyeye yer kalmaz.<br />\r\n	&Ouml;rneğin dinin temeli tehlikeye d&uuml;şer ve dinin korunması i&ccedil;in kişinin hakkı a&ccedil;ık&ccedil;a s&ouml;ylemesi veya kıyam etmesi gerekirse, o zaman takiyye meşru olmaz. ve dini korumak kendi canının tehlikeye atmayı gerektirirse bile kişinin bu yolda hareket etmesi farz olur. &Ouml;nceki yazılarımızda da işaret edildiği gibi b&ouml;yle bir durumda takiyye haram olur.<br />\r\n	Ehl-i Beyt Mektebinin &uuml;nl&uuml; fakihlerinden olan Muhammed Hasan Necefi Hz. H&uuml;seyin&#39;in kıyamını fıkhi a&ccedil;ısından tahlil ederken ş&ouml;yle diyor:<br />\r\n	&quot;....&Uuml;stelik, Ceddi Hz. Muhammed sellallahu aleyhi ve alihi&#39;in din ve şeriatının korunması ve Yezit ve &ccedil;evresinin kafir olduklarını muhalif ve muvafık olan herkese a&ccedil;ıklaması bu kıyamına bağlıydı.&quot; (Bkz. Cevahir&#39;ul-Kelam c 21 s. 296)<br />\r\n	Ancak burada başka bir soruyla karşılaşırız o da, dinin tehlike de olup olmadığını anlamak i&ccedil;in başvurulacak &ouml;l&ccedil;&uuml; nedir? Acaba bu konuda herkesin kendi teşhisi yeterli midir?<br />\r\n	Bu sorunun cevabında şunu s&ouml;yleyebiliriz ki, bu konuda şahısların kendi teşhisleri ge&ccedil;erli olmasa da kesin olan şu ki, en azından M&uuml;sl&uuml;manların &ouml;nderi ve imamı konumunda olan Allah tarafından g&ouml;nderilmiş ve belirlenmiş olan peygamberler ve masum imamların teşhisleri kendileri ve o d&ouml;nemde olanlar i&ccedil;in ge&ccedil;erlidir. Bu y&uuml;zden Hz. Hasan ve H&uuml;seyin gibi masum bir imam, bir d&ouml;nemin kıyam veya takiyye d&ouml;nemi olduğunu belirledikten sonra, onun teşhisi sayesinde artık M&uuml;sl&uuml;manların vazifelerini belirlemiş olur.<br />\r\n	Bu sorunun cevabının diğer boyutlarının da a&ccedil;ıklık kazanması i&ccedil;in şu noktalara dikkat etmek gerekir:<br />\r\n	<b>A. Ehl-i Beyt Mektebindeki İmamet Anlayışı:</b><br />\r\n	Ehl-i Beyt mektebinde Ehl-i Beyt İmamları Allah tarafından belirlenmiş masum ve vehbi ilimlere sahip kişilerdir Onlar, hi&ccedil;bir hareketlerinde Allah&#39;ın emirlerinden bir kıl payı bile &ccedil;ıkmazlar.<br />\r\n	Bize onlara uymak ve onların emirlerine teslim olmak emredilmiştir; hatta imanlı olup olmadığımızın en &ouml;nemli &ouml;l&ccedil;&uuml;lerinden biri, onlara kayıtsız şartsız tabi olup olmamamızla belli olur. Esasen Peygamber&#39;e ve masum imamlara bu kayıtsız şartsız itaat tevhid inancından sonra dinin bize &ouml;ğrettiği en &ouml;nemli emirdir. Diğer emirler Allah Teala&#39;nın iradesi gereği ancak bunun &ccedil;er&ccedil;evesinde anlam kazanır ve kabul olur.<br />\r\n	Bizler zayıf aklımızla onların davranışlarının hikmetini anlasak da anlamasak da bu b&ouml;yledir.<br />\r\n	Bu konunun daha iyi anlaşılması i&ccedil;in aşağıdaki ayet ve hadislere dikkat edin:<br />\r\n	Kur&#39;an-ı Kerim ş&ouml;yle buyuruyor:<br />\r\n	&quot;Rabbine and olsun ki, kendi aralarında &ccedil;ıkan ihtilaflı konularda seni hakem kılıp sonrada senin verdiğin h&uuml;kme hi&ccedil;bir sıkıntı duymaksızın tam manasıyla kabullenmedik&ccedil;e iman etmiş olamazlar.&quot; (Nisa: 65)<br />\r\n	Ehl-i Beyt İmamlarından gelen sahih hadislerde ş&ouml;yle nakledilmiştir.<br />\r\n	&quot;Bilin ki, eğer bir adam geceleri ibadetle g&uuml;nd&uuml;zleri oru&ccedil;la ge&ccedil;irir, t&uuml;m malını Allah yolunda sadaka verir ve &ouml;m&uuml;r boyunca her yıl hacca gider de Allah&#39;ın velisinin velayetini tanımaz; onun velayetini kabul etmez ve t&uuml;m amelleri onun kılavuzluğu ile olmazsa yaptığı amellerin m&uuml;kafatı konusunda Allah&#39;a bir hakkı olmaz ve iman ehlinden de sayılmaz&quot;. (El-Kafı c.2, s. 18; Vesailu&#39;ş-Şia c. 18, s. 44.)<br />\r\n	Diğer bir hadiste ş&ouml;yle yer almıştır: &quot;İblis Adem (a.s)&#39;a secde etmeğe emredildiğinde Allah&#39;tan istedi ki, beni bu emrini yerini getirerek Adem&#39;e secde etmemekten mazur g&ouml;r; bundan sonra sana &ouml;yle bir ibadet edeyim ki hi&ccedil;bir mukarreb melek sana &ouml;yle bir ibadet etmemiş olsun. Bunun &uuml;zerine Allah Teala tarafından hitap geldi ki, senin ibadetine ihtiyacım yoktur.&quot;<br />\r\n	Demek Allah kendisine kulluk etmeği ve ona tapmayı ancak kendi Peygamberine ve yery&uuml;z&uuml;ndeki halifesine boyun eğmek ona itaat etmeğe bağlı kılmıştır. Bu y&uuml;zden Allah, başka t&uuml;rl&uuml; bir ibadeti, insan kendisini onun i&ccedil;in &ccedil;ok fazla yorsa da kabul etmez.<br />\r\n	Kısacası Ehl-i Beyt mektebine g&ouml;re Peygamber (s.a.a)&#39;ın ve onun Ehl-i Beyt&#39;inin yaptıkları işlere tam bir teslimiyet g&ouml;stermeyen ve o işlere itirazda bulunan ve kendinden aksı g&ouml;r&uuml;şler ortaya koyan kimseler ger&ccedil;ek manada Peygamber ve Ehl-i Beyt&#39;ini tanımayan zayıf imanlı ve bazen imandan yoksun kimselerdir. &Ouml;rneğin Peygamber&#39;in Hudeybiye sulhunu yapması veya hac mut&#39;asını teşri etmesi veya kendinden sonrası i&ccedil;in bir vasiyet yazdırmak istemesi vb. olaylarda Peygamber&#39;in g&ouml;r&uuml;ş&uuml;ne karşı g&ouml;r&uuml;şler ortaya koyanlar ve Peygamber&#39;e itiraz edenler bu gruptan insanlar sayılırlar. &Ccedil;&uuml;nk&uuml; Peygamber&#39;in Peygamberliği kesin delil ile &ouml;rneğin mucize ile bize ispatlandıktan sonra b&ouml;yle bir itiraz ger&ccedil;ekte Allah&#39;a karşı itiraz sayılır ve cehaletin alametidir.<br />\r\n	Ehl-i Beyt İmamlarının hayatında olan ve bizlerin basit bir d&uuml;ş&uuml;nceyle onları yorumlamakta zorluk &ccedil;ektiğimiz ger&ccedil;eklerin şu veya bu şekilde Peygamberlerin hayatında da olduğu kesindir; bizlere d&uuml;şen bunların hikmetini anlamaya &ccedil;alışmanın yanı sıra her hal&uuml;karda onlara uymak ve ittiba etmekten başka bir şey değildir.<br />\r\n	Buna bazı &ouml;renkler verelim:<br />\r\n	1. Allah Teala, Hz. İbrahim&#39;in ailesinden ve soyundan &ccedil;ok sayıda Peygamber g&ouml;ndermiştir. Hz. İbrahim ve iki oğlu İshak ve İsmail İsahak&#39;ın oğlu Yakup Yakup&#39;un oğlu Yusuf hepsi peygamberdirler. Hatta Kur&#39;an&#39;da ismi ge&ccedil;en diğer bir &ccedil;ok peygamber de aynı soydan ve ailedendir. Kur&#39;an Kerim &quot;Birbirinden gelen bir soydur&quot; diye nitelendirmiştir. Aynı durum Peygamber&#39;ın Ehl-i Beyti i&ccedil;in de s&ouml;z konusudur.<br />\r\n	2. Hz İsa (a.s) &ccedil;ok fakirce bir hayat yaşadığı hatta barınacak bir evinin olmadığı ve kuru toprağın &uuml;zerinde yattığı ve insanları d&uuml;nyaya karşı zahit olmaya davet ettiği bellidir; ama diğer yandan b&uuml;y&uuml;k bir Peygamber olan Hz Suleyman bir sultan olarak yaşamış ve bir Sultan layık olan t&uuml;m ihtişamı taşımıştır.<br />\r\n	3. Hz Yusuf bir Peygamber olarak bir kafir olan Mısır&#39;ın Padişah&#39;ına vezir olmayı kabul etmiştir. Hatta b&ouml;yle bir g&ouml;rev i&ccedil;in kendini aday g&ouml;stermiştir.<br />\r\n	Kısacası biz bu benzeri konularda Peygamberler ve onların masum olan varislerinin tutumlarının hikmet ve felsefesini anlasak da anlamasak da onları kabul etmek tabi olmakla y&uuml;k&uuml;ml&uuml;y&uuml;z.<br />\r\n	Peygamber (s.a.a):<br />\r\n	&quot;Hasan ve H&uuml;seyin iki imamdır İster kıyam etsinler ve isterse kıyam etmeyip otursunlar&quot; diye buyurmuştur.<br />\r\n	keza<br />\r\n	&quot;Hasan ve H&uuml;seyin cennet gen&ccedil;lerinin efendileridirler.&quot;<br />\r\n	Bu vb. hadisler bize sahih olarak ulaştıktan ve &ouml;zellikle onları masum imamlar olarak kabullendikten sonra onların davranışlarındaki hikmeti barış ve savaşlarının felsefesini anlasak da anlamasak da her hal&uuml;karda onlara uymaya onarı imam kabul etmeye m&uuml;kellefiz.<br />\r\n	İşte Bu cevaba işaretle Muhammaed Hasan Necefi, Cevahir&#39;ul-Kelam adlı eserinde ş&ouml;yle diyor:<br />\r\n	&quot;Hz. H&uuml;seyn&#39;in kıyamına gelince bu kıyam ilahi sırlardan bir sırdan ve gizli ilimlerden bir ilimdir.&quot; Sonra birka&ccedil; fıkhı a&ccedil;ıklamaya yer veriyor ve ş&ouml;yle devam ediyor:<br />\r\n	&quot;&Uuml;stelik İmam&#39;ın &ouml;zel bir m&uuml;kellefiyeti s&ouml;z konusudur. O &ouml;zel m&uuml;kellefiyetini yerine getirmek i&ccedil;in hareket etmiş ve o emri icabet etmiştir. İmam hatadan uzak olduğu i&ccedil;in onun s&ouml;z ve işlerinde itirazın anlamı yoktur. İşte bu y&uuml;zden de, delillerin zahirine uymak ve delilin umum ve genel kaideleri &ccedil;er&ccedil;evesinde hareket etmek ve bu delillerin birbirleriyle &ccedil;eliştiği konularda zanni tercihlerle birini tercih etmekle y&uuml;k&uuml;ml&uuml; olan kimsenin m&uuml;kellefiyeti ona mukayese edilemez.&quot;<br />\r\n	<b>B. Neden Hz. Hasan Barıştı ve Hz. H&uuml;seyin Kıyam Etti?</b></p>\r\n','','Takiyye, insanın canını ve malını zalimlere karşı koruması i&ccedil;in din &ccedil;er&ccedil;evesinde konulmuş bir h&uuml;k&uuml;md&uuml;r. Bu h&uuml;k&uuml;m bir &ccedil;ok diğer ibadi vb. h&uuml;k&uuml;mlere g&ouml;re &ouml;ncelik taşımasına rağmen bu h&uuml;k&uuml;mden daha &ouml;nemli h&uuml;k&uuml;mler de dinde vardır. Buna g&ouml;re, canı ve malı korumaktan daha &ouml;nemli bir m&uuml;kellefiyet s&ouml;z konusu olduğunda artık takiyyeye yer kalmaz.\r\n	&Ouml;rneğin dinin temeli tehlikeye d&uuml;şer ve dinin korunması i&ccedil;in kişinin hakkı a&ccedil;ık&ccedil;a s&ouml;ylemesi veya kıyam etmesi gerekirse, o zaman takiyye meşru olmaz. ve dini korumak kendi canının tehlikeye atmayı gerektirirse bile kişinin bu yolda hareket etmesi farz olur. &Ouml;nceki yazılarımızda da işaret edildiği gibi b&ouml;yle bir durumda takiyye haram olur.\r\n	Ehl-i Beyt Mektebinin &uuml;nl&uuml; fakihlerinden olan Muhammed Hasan Necefi Hz. H&uuml;seyin&#39;in kıyamını fıkhi a&ccedil;ısından tahlil ederken ş&ouml;yle diyor:\r\n	&quot;....&Uuml;stelik, Ceddi Hz. Muhammed sellallahu aleyhi ve alihi&#39;in din ve şeriatının korunması ve Yezit ve &ccedil;evresinin kafir olduklarını muhalif ve muvafık olan herkese a&ccedil;ıklaması bu kıyamına bağlıydı.&quot; (Bkz. Cevahir&#39;ul-Kelam c 21 s. 296)\r\n	Ancak burada başka bir soruyla karşılaşırız o da, dinin tehlike de olup olmadığını anlamak i&ccedil;in başvurulacak &ouml;l&ccedil;&uuml; nedir? Acaba bu konuda herkesin kendi teşhisi yeterli midir?\r\n	Bu sorunun cevabında şunu s&ouml;yleyebiliriz ki, bu konuda şahısların kendi teşhisleri ge&ccedil;erli olmasa da kesin olan şu ki, en azından M&uuml;sl&uuml;manların &ouml;nderi ve imamı konumunda olan Allah tarafından g&ouml;nderilmiş ve belirlenmiş olan peygamberler ve masum imamların teşhisleri kendileri ve o d&ouml;nemde olanlar i&ccedil;in ge&ccedil;erlidir. Bu y&uuml;zden Hz. Hasan ve H&uuml;seyin gibi masum bir imam, bir d&ouml;nemin kıyam veya takiyye d&ouml;nemi olduğunu belirledikten sonra, onun teşhisi sayesinde artık M&uuml;sl&uuml;manların vazifelerini belirlemiş olur.\r\n	Bu sorunun cevabının diğer boyutlarının da a&ccedil;ıklık kazanması i&ccedil;in şu noktalara dikkat etmek gerekir:\r\n	A. Ehl-i Beyt Mektebindeki İmamet Anlayışı:\r\n	Ehl-i Beyt mektebinde Ehl-i Beyt İmamları Allah tarafından belirlenmiş masum ve vehbi ilimlere sahip kişilerdir Onlar, hi&ccedil;bir hareketlerinde Allah&#39;ın emirlerinden bir kıl payı bile &ccedil;ıkmazlar.\r\n	Bize onlara uymak ve onların emirlerine teslim olmak emredilmiştir; hatta imanlı olup olmadığımızın en &ouml;nemli &ouml;l&ccedil;&uuml;lerinden biri, onlara kayıtsız şartsız tabi olup olmamamızla belli olur. Esasen Peygamber&#39;e ve masum imamlara bu kayıtsız şartsız itaat tevhid inancından sonra dinin bize &ouml;ğrettiği en &ouml;nemli emirdir. Diğer emirler Allah Teala&#39;nın iradesi gereği ancak bunun &ccedil;er&ccedil;evesinde anlam kazanır ve kabul olur.\r\n	Bizler zayıf aklımızla onların davranışlarının hikmetini anlasak da anlamasak da bu b&ouml;yledir.\r\n	Bu konunun daha iyi anlaşılması i&ccedil;in aşağıdaki ayet ve hadislere dikkat edin:\r\n	Kur&#39;an-ı Kerim ş&ouml;yle buyuruyor:\r\n	&quot;Rabbine and olsun ki, kendi aralarında &ccedil;ıkan ihtilaflı konularda seni hakem kılıp sonrada senin verdiğin h&uuml;kme hi&ccedil;bir sıkıntı duymaksızın tam manasıyla kabullenmedik&ccedil;e iman etmiş olamazlar.&quot; (Nisa: 65)\r\n	Ehl-i Beyt İmamlarından gelen sahih hadislerde ş&ouml;yle nakledilmiştir.\r\n	&quot;Bilin ki, eğer bir adam geceleri ibadetle g&uuml;nd&uuml;zleri oru&ccedil;la ge&ccedil;irir, t&uuml;m malını Allah yolunda sadaka verir ve &ouml;m&uuml;r boyunca her yıl hacca gider de Allah&#39;ın velisinin velayetini tanımaz; onun velayetini kabul etmez ve t&uuml;m amelleri onun kılavuzluğu ile olmazsa yaptığı amellerin m&uuml;kafatı konusunda Allah&#39;a bir hakkı olmaz ve iman ehlinden de sayılmaz&quot;. (El-Kafı c.2, s. 18; Vesailu&#39;ş-Şia c. 18, s. 44.)\r\n	Diğer bir hadiste ş&ouml;yle yer almıştır: &quot;İblis Adem (a.s)&#39;a secde etmeğe emredildiğinde Allah&#39;tan istedi ki, beni bu emrini yerini getirerek Adem&#39;e secde etmemekten mazur g&ouml;r; bundan sonra sana &ouml;yle bir ibadet edeyim ki hi&ccedil;bir mukarreb melek sana &ouml;yle bir ibadet etmemiş olsun. Bunun &uuml;zerine Allah Teala tarafından hitap geldi ki, senin ibadetine ihtiyacım yoktur.&quot;\r\n	Demek Allah kendisine kulluk etmeği ve ona tapmayı ancak kendi Peygamberine ve yery&uuml;z&uuml;ndeki halifesine boyun eğmek ona itaat etmeğe bağlı kılmıştır. Bu y&uuml;zden Allah, başka t&uuml;rl&uuml; bir ibadeti, insan kendisini onun i&ccedil;in &ccedil;ok fazla yorsa da kabul etmez.\r\n	Kısacası Ehl-i Beyt mektebine g&ouml;re Peygamber (s.a.a)&#39;ın ve onun Ehl-i Beyt&#39;inin yaptıkları işlere tam bir teslimiyet g&ouml;stermeyen ve o işlere itirazda bulunan ve kendinden aksı g&ouml;r&uuml;şler ortaya koyan kimseler ger&ccedil;ek manada Peygamber ve Ehl-i Beyt&#39;ini tanımayan zayıf imanlı ve bazen imandan yoksun kimselerdir. &Ouml;rneğin Peygamber&#39;in Hudeybiye sulhunu yapması veya hac mut&#39;asını teşri etmesi veya kendinden sonrası i&ccedil;in bir vasiyet yazdırmak istemesi vb. olaylarda Peygamber&#39;in g&ouml;r&uuml;ş&uuml;ne karşı g&ouml;r&uuml;şler ortaya koyanlar ve Peygamber&#39;e itiraz edenler bu gruptan insanlar sayılırlar. &Ccedil;&uuml;nk&uuml; Peygamber&#39;in Peygamberliği kesin delil ile &ouml;rneğin mucize ile bize ispatlandıktan sonra b&ouml;yle bir itiraz ger&ccedil;ekte Allah&#39;a karşı itiraz sayılır ve cehaletin alametidir.\r\n	Ehl-i Beyt İmamlarının hayatında olan ve bizlerin basit bir d&uuml;ş&uuml;nceyle onları yorumlamakta zorluk &ccedil;ektiğimiz ger&ccedil;eklerin şu veya bu şekilde Peygamberlerin hayatında da olduğu kesindir; bizlere d&uuml;şen bunların hikmetini anlamaya &ccedil;alışmanın yanı sıra her hal&uuml;karda onlara uymak ve ittiba etmekten başka bir şey değildir.\r\n	Buna bazı &ouml;renkler verelim:\r\n	1. Allah Teala, Hz. İbrahim&#39;in ailesinden ve soyundan &ccedil;ok sayıda Peygamber g&ouml;ndermiştir. Hz. İbrahim ve iki oğlu İshak ve İsmail İsahak&#39;ın oğlu Yakup Yakup&#39;un oğlu Yusuf hepsi peygamberdirler. Hatta Kur&#39;an&#39;da ismi ge&ccedil;en diğer bir &ccedil;ok peygamber de aynı soydan ve ailedendir. Kur&#39;an Kerim &quot;Birbirinden gelen bir soydur&quot; diye nitelendirmiştir. Aynı durum Peygamber&#39;ın Ehl-i Beyti i&ccedil;in de s&ouml;z konusudur.\r\n	2. Hz İsa (a.s) &ccedil;ok fakirce bir hayat yaşadığı hatta barınacak bir evinin olmadığı ve kuru toprağın &uuml;zerinde yattığı ve insanları d&uuml;nyaya karşı zahit olmaya davet ettiği bellidir; ama diğer yandan b&uuml;y&uuml;k bir Peygamber olan Hz Suleyman bir sultan olarak yaşamış ve bir Sultan layık olan t&uuml;m ihtişamı taşımıştır.\r\n	3. Hz Yusuf bir Peygamber olarak bir kafir olan Mısır&#39;ın Padişah&#39;ına vezir olmayı kabul etmiştir. Hatta b&ouml;yle bir g&ouml;rev i&ccedil;in kendini aday g&ouml;stermiştir.\r\n	Kısacası biz bu benzeri konularda Peygamberler ve onların masum olan varislerinin tutumlarının hikmet ve felsefesini anlasak da anlamasak da onları kabul etmek tabi olmakla y&uuml;k&uuml;ml&uuml;y&uuml;z.\r\n	Peygamber (s.a.a):\r\n	&quot;Hasan ve H&uuml;seyin iki imamdır İster kıyam etsinler ve isterse kıyam etmeyip otursunlar&quot; diye buyurmuştur.\r\n	keza\r\n	&quot;Hasan ve H&uuml;seyin cennet gen&ccedil;lerinin efendileridirler.&quot;\r\n	Bu vb. hadisler bize sahih olarak ulaştıktan ve &ouml;zellikle onları masum imamlar olarak kabullendikten sonra onların davranışlarındaki hikmeti barış ve savaşlarının felsefesini anlasak da anlamasak da her hal&uuml;karda onlara uymaya onarı imam kabul etmeye m&uuml;kellefiz.\r\n	İşte Bu cevaba işaretle Muhammaed Hasan Necefi, Cevahir&#39;ul-Kelam adlı eserinde ş&ouml;yle diyor:\r\n	&quot;Hz. H&uuml;seyn&#39;in kıyamına gelince bu kıyam ilahi sırlardan bir sırdan ve gizli ilimlerden bir ilimdir.&quot; Sonra birka&ccedil; fıkhı a&ccedil;ıklamaya yer veriyor ve ş&ouml;yle devam ediyor:\r\n	&quot;&Uuml;stelik İmam&#39;ın &ouml;zel bir m&uuml;kellefiyeti s&ouml;z konusudur. O &ouml;zel m&uuml;kellefiyetini yerine getirmek i&ccedil;in hareket etmiş ve o emri icabet etmiştir. İmam hatadan uzak olduğu i&ccedil;in onun s&ouml;z ve işlerinde itirazın anlamı yoktur. İşte bu y&uuml;zden de, delillerin zahirine uymak ve delilin umum ve genel kaideleri &ccedil;er&ccedil;evesinde hareket etmek ve bu delillerin birbirleriyle &ccedil;eliştiği konularda zanni tercihlerle birini tercih etmekle y&uuml;k&uuml;ml&uuml; olan kimsenin m&uuml;kellefiyeti ona mukayese edilemez.&quot;\r\n	B. Neden Hz. Hasan Barıştı ve Hz. H&uuml;seyin Kıyam Etti?'),(11,'tr14','','<p>\r\n	Yazinizda &ldquo;Ehl-i Beyt&rsquo;ten murad Hz. Muhammedin(asv) s&uuml;nneti seniyesine temes&uuml;k etmektir. Eger Hz Muhammedin s&uuml;nneti seniyesine tabi degilse Ehl-i Beyt&rsquo;ten olmiyacagi ehli ilimce belirlenmistir&rdquo; diye a&ccedil;iklamaniz sizin Ehl-i Beyt terimi farkli bir anlamda kullandiginizi g&ouml;sterir. Bizce Kur&rsquo;an-i Kerim&rsquo;de ve hadislerde ge&ccedil;en Ehl-i Beyt kelimesi sadece belirli sahislari ifade etmektedir. Bunlar su kisilerdir: 1. Hz. Muhammed (Allah&rsquo;in salat ve selami ona ve Ehl-i Beyt&rsquo;ine olsun) 2. Hz. Ali (Allah&rsquo;in selami ona olsun) 3. Hz. Fatima (Allah&rsquo;in selami ona olsun) 4. Hz. Hasan (Allah&rsquo;in selami ona olsun) 5. Hz. H&uuml;seyin (Allah&rsquo;in selami ona olsun) 6. Hz. Zeynelabidin (Allah&rsquo;in selami ona olsun) 7. Hz. Muhammed Bakir (Allah&rsquo;in selami ona olsun) 8. Hz Cafer Sadik (Allah&rsquo;in selami ona olsun) 9. Hz. Musa Kazim (Allah&rsquo;in selami ona olsun) 10. Hz. Ali Er-Riza (Allah&rsquo;in selami ona olsun) 11. Hz. Muhammed Taki (Allah&rsquo;in selami ona olsun) 12 Hz. Ali Naki. (Allah&rsquo;in selami ona olsun) 13. Hz. Hasan Askeri (Allah&rsquo;in selami ona olsun) 14. Hz. Mehdi (Allah&rsquo;in selami ona olsun) Ehl-i Beyt terimi Peygamber&rsquo;e atfedilerek Peygamber&rsquo;in Ehl- i Beyt&rsquo;i olarak kullanildigi gibi, bazen Peygamber (s.a.a)&rsquo;i de i&ccedil;ine alacak sekilde genis bir anlamda kullanilir. Nitekim Peygamber (s.a.a), bazen kendisinden ve diger Ehl-i Beyt&rsquo;inden &ldquo;Biz Ehl-i Beyt&rdquo; olarak s&ouml;z etmistir. Kisacasi Ehl-i Beyt terimi sadece yukarida m&uuml;barek isimlerini zikrettigimiz kisileri ifade etrmektedir; baska hi&ccedil; bir kimseyi degil; Bu terimi Peygamber&rsquo;in soyundan gelenleri ifade etmek i&ccedil;in kullanilan seyyit ve serif kelimelriyle karistirmamak gerekir. Ehl-i Beyt kelimesinin yukarida zikredilen belli kisiler anlamina geldigini isbatlayan bazi deliller s&ouml;yledir: 1. Tethir Ayeti ve Kisa Hadisi: Tirmizi S&uuml;nen&rsquo;inde (Hadis: 3129 ve 3719) Hakim M&uuml;stedrek&rsquo;inde (c. 3 s. 146) ve Beyhaki S&uuml;nen&rsquo;inde (c.2 s. 169) ve diger bir &ccedil;ok muhaddis Ummu Seleme&rsquo;nin s&ouml;yle dedigini nakletmislerdir: &ldquo;Allah yalniz siz Ehl-i Beyt&rsquo;ten her t&uuml;rl&uuml; kusur ve k&ouml;t&uuml;l&uuml;g&uuml; gidermeyi ve sizleri tertemiz kilamayi irade etmistir&hellip;&rdquo; ayeti benim evimde nazil oldu. O zaman evde Fatima, Ali, Hasan ve H&uuml;seyin vardi. Resulullah bunlarin &uuml;zerine abasini &ouml;rterek: &ldquo;Bunlar benim Ehl-i Beyt&rsquo;imdir; Allah, bunlardan her t&uuml;rl&uuml; kusuru gider ve bunlari tertemiz kil&rdquo; dedi.&rdquo; Bu hadis Sia ve Ehl-i S&uuml;nnet kaynaklarindaki m&uuml;tevatir olarak nakledilmistir. &Uuml;stelik bir &ccedil;ok senedi de sahihtir. Bizzat Tirmizi ve Hakim yukaridaki hadisin senet y&ouml;n&uuml;nden sahih oldugunu kaydetmislerdir. Mustadrek&rsquo;us-Sahiheyn&rsquo;in nakline g&ouml;re hadisin sonunda su ifade yer almistir: &ldquo;Ummu Seleme diyor ki: &ldquo;Ya Resululah, ben Ehl-i Beyt&rsquo;ten degil miyim? diye sordum; Resulullah: &ldquo;Sen hayir &uuml;zeresin; ama Ehl-i Beyt&rsquo;im bunlardir&rdquo; diye ceap verdi.&rdquo; Ahmet b. Hanbel&rsquo;in naklinde de su ifade yer almistir: Ummu Seleme diyor ki: &ldquo;Ben abayi kaldirarak onlarin yaninada yer almak istedim; Resulullah abayi benim elimden &ccedil;ekerek &ldquo;Senin akibetin hayirlidir&rdquo; buyurdu. Tehavi M&uuml;skil-ul Asar&rsquo;da su hadisi nakleder: Umret&rsquo;ul Hamdaniye diyor ki &ldquo;Ben Ummu Seleme&rsquo;nin yanina gelerek: &ldquo;Ey &Uuml;mm&rsquo;&uuml;l-M&uuml;minin, dedim, bu adam hakkinda bana bilgi ver; bazilari onu seviyor; bazilari ise onu sevmiyor. Maksadi Ali b. Ebitalip idi.&rdquo; Ummu Seleme: &ldquo;Sen nasil? onu seviyor musun? Yoksa ona d&uuml;sman misin? diye sordu; Umre : &ldquo;Ben ne onu seviyor ve ne de ona dusmanlik besliyorum&rdquo; dedim. Bunun &uuml;zerine Ummu Seleme aba hadisini anlatarak s&ouml;yle dedi Allah, &ldquo;Sadece siz Ehl-i Beyt&rsquo;ten her t&uuml;rl&uuml; kusur ve pisligi gidrermeyi ve sizleri tertemiz kilamayi irade etmistir...&rdquo; ayetini indirdi; evde sadece Cebrail, Resulullah, Ali, Fatima, Hasan ve H&uuml;seyin var idi. Ben Ya Resulullah, ben de Ehl-i Beyt&rsquo;ten miyim? diye sordum. Resulullah Allah katinda senin i&ccedil;in hayir vardir; dedi. Ben, soruma evet diye karsilik vermesini arzu ediyordum; o zaman evet diye cevap vermesi g&uuml;nesin dogup isigini sa&ccedil;tigi her seyi bana vermekten daha sevimli idi. (M&uuml;sk&uuml;l&rsquo;&uuml;l-Asar c. 1 s. 336) G&ouml;r&uuml;ld&uuml;g&uuml; gibi, Resulullah ayette ge&ccedil;en Ehl-i Beyt kelimesi hakkinda her hangi bir yoruma yer birakmamak i&ccedil;in abasini Ehl-i Beyt&rsquo;inin &uuml;zerine &ouml;rterek bu Ehl-i Beyt&rsquo;en maksadin kimler oldugunu a&ccedil;ik bir sekilde ortaya koymustur. Resulullah&rsquo;in bunlari bir abanin altinda toplamasi ve hatta bir &ccedil;ok nakilde yer aldigi &uuml;zere Ummu Seleme&rsquo;nin bile onlarin yanina katilmasina engel olmasi Ehl-i Beyt&rsquo;in kim olduklari hakkinda her t&uuml;rl&uuml; s&uuml;pheyi ortadan kaldirmak i&ccedil;indir. Peygamber&rsquo;in hanimlarindan hi&ccedil; birinin bu ayetin kendisi hakkinda nazil oldugunu iddia etmemesi de bu ayette ge&ccedil;en Ehl-i Beyt kelimesinin a&ccedil;ik bir sekilde Peygamber&rsquo;in d&ouml;neminde Hz. Ali, Hz. Fatima, Hz. Hasan, Hz. H&uuml;seyin&rsquo;e tahsis edildigini g&ouml;stermektedir. Ehl kelimesinin asil mana itibariyla de zevceye denilmedigini lugat kitaplarini incelemekle anlamak m&uuml;mk&uuml;nd&uuml;r; hatta Sahih M&uuml;slim&rsquo;de varolan Zeyd b. Arkam&rsquo;in hadisi de bunu g&ouml;stermektedir. Sahih Muslim&rsquo;de nakledildigi &uuml;zere &ldquo;Zeyd b. Arkam&rsquo;den Ehl- i Beyt&rsquo;ten kimler kast edilmistir? Acaba maksat Peygamber&rsquo;in hanimlari midir? diye sorulunca, Hayir, Allah&rsquo;a yemin ederim ki, hanim kocasiyla uzun bir d&ouml;nem yasar sonra kocasi onu bosar ve o kendi babasina ve ailesine d&ouml;ner, dedi. (Sahih-i M&uuml;slim Hadis: 4425) Hz. H&uuml;seyin (as)&rsquo;in evlatlarindan olan yukarida mubarek isimlerini zikrtettigimiz diger dokuz Imam&rsquo;in Ehl-i Beyt&rsquo;en oluslari ise, bir &ouml;nceki Imam&rsquo;in kendinden sonra gelecek Imam&rsquo;i sahsen tanitmasi ve Peygamber&rsquo;in gelecegini bildirdigi on iki imam&rsquo;dan ve Ehl-i Beyt&rsquo;ten oldugunu a&ccedil;iklamasi ile sabittir. S&ouml;z konusu ayetin Peygamber&rsquo;in hanimlariyla ilgili ayetlerin siyakinda yer alisina dayanarak bu ayetin Peygamber&rsquo;in hanimlari hakkinda nazil oldugunu s&ouml;ylemek ise nassa karsi ictihat oldugundan ge&ccedil;ersizdir. Yukaridaki a&ccedil;iklamalardan anlasildigi &uuml;zere bu ayetin Peygamber&rsquo;in hanimlari hakkinda nazil oldugunu israrla s&ouml;yleyen Ikrime ve Mucahit gibi kisilerin s&ouml;z&uuml; temelsiz ve batildir. Bunlarin hadis uydurduklari hatta Ikrime&rsquo;nin yalan olarak hadis uydurdugu i&ccedil;in bir s&uuml;re Abdullah b. Abbas&rsquo;in oglu tarafindan tuvaletin kapisin baglandigi ve Mucahid&rsquo;in Abbasi halifesi Mansur&rsquo;a istediginiz konuda sizin i&ccedil;in hadis uydurabilirim dedigi sabittir. Nesai Mucahid&rsquo;i taninmis yalancilardan saymistir. Bu zatin Hz Ali&rsquo;ye karsi d&uuml;smanligi da a&ccedil;iktir. (bkz. Vefeyat&rsquo;ul-A&rsquo;yan c.1 s.320; Delail&rsquo;us-sidk c. 2, s95) 2. Selam Hadisi Sahih Tirmizi Musnet Ahmet ve Musnet Teyalisi ve Mustadrek&rsquo;us-Sahiheyn&rsquo;de Ust&rsquo;ul-gabe&rsquo;de yine Mecme&rsquo;uz- Zavait, El-Istib ve bir &ccedil;ok diger hadis ve tefsir kaynaginda nakledilmistir ki: Resulullah (s.a.a) alti ay boyuncz sabah namazi i&ccedil;in &ccedil;iktiginda Hz. Fatima&rsquo;nin kapidina ugrayarak s&ouml;yle derdi: Namaz vaktidir Ey Ehl-i beyt! Ger&ccedil;ekten Allah sizden her t&uuml;rl&uuml; kusur ve k&ouml;t&uuml;&uuml;g&uuml; gidrmek ve sizleri tertemiz kilamak istemektedir. Hakim, Ma&rsquo;rifet Ulumul- Hadis adli eserinde bu hadisin Abdullah b. Abbas ve baskalari yoluyla m&uuml;tavetir olarak nakledildigini kaydetmistir. 3. Mubahele Olayi Muslim Sahihin&rsquo;de kendi senediyle Sa&rsquo;d b. Ebi Vakkas&rsquo;tan s&ouml;yle nakletmistir ki: &ldquo;Gelin &ccedil;ocuklarimiz ve &ccedil;ocuklariniz kadinlarimizi, kendimizi ve kendinizi &ccedil;agiralim ve sonra beddua edip yalvaralim da Allah&rsquo;in la&rsquo;netini yalancilarin &uuml;zerine okuyalim.&rdquo; ayeti nazil olunca Resulullah (Allah&rsquo;in salat ve selami ona ve Ehl-i Beyt&rsquo;ine olsun) Ali, Fatima, Hasan ve H&uuml;seyin&rsquo;i &ccedil;agirarak s&ouml;yle buyurdu: Ey Allah&rsquo;im! Bunlar benim Ehlimdir.&rdquo; Ayni hadisi Tirmizi, S&uuml;nen&rsquo;inde ve Ahmet b. Hanbel M&uuml;aned&rsquo;inde rivayet etmislerdir. Ahmed&rsquo;in naklinde hadisn sonu s&ouml;yledir: &ldquo;Bunlar benim Ehl-i Beytimdir.&rdquo; Peygamber (s.a.a)&rsquo;nin mubahele olayinda hanim ve yakinlarindan hi&ccedil; birini kendisiyle g&ouml;t&uuml;rmemesi ve sadece Ali, Fatima, Hasan ve H&uuml;seeyin&rsquo;i kendi yanina alip bunlar benim Ehl-i Beyt&rsquo;imdir diye buyurmasi yine Ehli Beyt&rsquo;in yalniz bunlardan ibaret olduguna delildir. Yukaridaki a&ccedil;iklamalar &uuml;zerinde iyice dikkat edilirse anlasilir ki, Ehl-i Beyt&rsquo;en maksat yalniz yukarida isimlerini zikrettigimiz belirli kisilerdir. Buna g&ouml;re Ehl- i Beyt&rsquo;ten olmak i&ccedil;in falan sart gerekir demek yersiz olur. Evet Ehl-I Beyt kelimesinden Resulullah&rsquo;in akraba ve yakinlari veya soy olarak Resulullah (s.a.a)&rsquo;in soyundan olan her kes kast edilirse ve buna hatta Peygamber&rsquo;in hanimlari da eklenirse o zaman &ldquo;Birisinin Ehli-i Beyt&rsquo;ten olabilmesi i&ccedil;in Peygamber&rsquo;in s&uuml;nnetine uymasi gerekir Eger Hz Muhammedin s&uuml;nneti seniyesine tabi degilse ehli Beyten olmiyacagi ehli ilimce belirlenmistir.&rdquo; demek bir anlam ifade eder; ama biz yukarida a&ccedil;ikladigimiz gibi Ehl-i Beyt kelimesi Kur&rsquo;an ve Hadislerde b&ouml;yle bir anlam ifade etmemektedir. Ehl-i Beyt sadece yukarida ismi ge&ccedil;en sahsiyetlerdir. Bunlarin ise s&uuml;nnetin ger&ccedil;ek a&ccedil;iklayici ve koruyuculari olduklari, ilim ve takvada kendi d&ouml;nemlerinde her kesten &uuml;st&uuml;n olduklari tarihini inceleyen her kes i&ccedil;in s&uuml;phe g&ouml;t&uuml;rmeyen bir hakikattir. Biz arastirmaci kardeslere ip ucu vermek gayesiyle Ehl-i Beyt imamlarinin kimler olduklarini a&ccedil;ik&ccedil;a yazan ve hatta onlarin faziletleri beyan eden bazi Ehl-i s&uuml;nnet alimlerinin isimlerini kaydediyoruz: 1-Semsuddin b. Tulun Bu zat Ehl-i Beyt imamlarinin fazileti hakkinda Eleimme el-Isna aser kitabini yazmistir. 2- Sablenci Safii Ehl-i Beyt hakkinda Nur&rsquo;ul Ebsar kitabini yazmistir. 3- Semsuddin Zehebi Siyer A&rsquo;lam en-Nubela&rsquo;da 4- Fazl b. Ruzbehan Bu zat on iki Ehl-i Beyt imaminin fazileti ve onlara salavat getirimekle ilgili olarak bir kitap yazmistir. 5- Ibn-i Hacer Mekki, Bu sahis s&ouml;z&uuml;m ona Rafizilerin reddiyesi olarak yazdigi Es- Sevaik el- Muhrika adli eserinde on iki imami sayarak bunlarin kendi zamanlarainda Peygamber&rsquo;in soyundan gelen en faziletli kisiler olduklarina itiraf etmistir. 6- Muhyiddin Arabi Futuhat-i Mekkiye&rsquo;sinde on iki Ehl-i Beyt imamini sayarak bunların y&uuml;ce sahsiyetlerini a&ccedil;iklamistir. 7- Kunduzi Hanefi On iki imam&rsquo;in faziletleriyle ilgili olarak kaleme aldigi degerli ve kapsamli eseri Yenabil Mevedde&rsquo;de Ehl-i Beyt&rsquo;in yukarida saydiklarimiz oldugunu ve bunlarin ilahi makam ve faziletlerini sahih senetli hadislerle isbatlamistir. 8- Ebu reye El-Ezva Aless&uuml;nnetunnebeviyye adli eserinde. Allah&rsquo;a hamd olsun bizi bu y&uuml;ce ger&ccedil;ege hidayet ettigi i&ccedil;in; Eger bizi hidayet etmeseydi bizler hakki bulamazdiz.</p>\r\n','','Yazinizda &ldquo;Ehl-i Beyt&rsquo;ten murad Hz. Muhammedin(asv) s&uuml;nneti seniyesine temes&uuml;k etmektir. Eger Hz Muhammedin s&uuml;nneti seniyesine tabi degilse Ehl-i Beyt&rsquo;ten olmiyacagi ehli ilimce belirlenmistir&rdquo; diye a&ccedil;iklamaniz sizin Ehl-i Beyt terimi farkli bir anlamda kullandiginizi g&ouml;sterir. Bizce Kur&rsquo;an-i Kerim&rsquo;de ve hadislerde ge&ccedil;en Ehl-i Beyt kelimesi sadece belirli sahislari ifade etmektedir. Bunlar su kisilerdir: 1. Hz. Muhammed (Allah&rsquo;in salat ve selami ona ve Ehl-i Beyt&rsquo;ine olsun) 2. Hz. Ali (Allah&rsquo;in selami ona olsun) 3. Hz. Fatima (Allah&rsquo;in selami ona olsun) 4. Hz. Hasan (Allah&rsquo;in selami ona olsun) 5. Hz. H&uuml;seyin (Allah&rsquo;in selami ona olsun) 6. Hz. Zeynelabidin (Allah&rsquo;in selami ona olsun) 7. Hz. Muhammed Bakir (Allah&rsquo;in selami ona olsun) 8. Hz Cafer Sadik (Allah&rsquo;in selami ona olsun) 9. Hz. Musa Kazim (Allah&rsquo;in selami ona olsun) 10. Hz. Ali Er-Riza (Allah&rsquo;in selami ona olsun) 11. Hz. Muhammed Taki (Allah&rsquo;in selami ona olsun) 12 Hz. Ali Naki. (Allah&rsquo;in selami ona olsun) 13. Hz. Hasan Askeri (Allah&rsquo;in selami ona olsun) 14. Hz. Mehdi (Allah&rsquo;in selami ona olsun) Ehl-i Beyt terimi Peygamber&rsquo;e atfedilerek Peygamber&rsquo;in Ehl- i Beyt&rsquo;i olarak kullanildigi gibi, bazen Peygamber (s.a.a)&rsquo;i de i&ccedil;ine alacak sekilde genis bir anlamda kullanilir. Nitekim Peygamber (s.a.a), bazen kendisinden ve diger Ehl-i Beyt&rsquo;inden &ldquo;Biz Ehl-i Beyt&rdquo; olarak s&ouml;z etmistir. Kisacasi Ehl-i Beyt terimi sadece yukarida m&uuml;barek isimlerini zikrettigimiz kisileri ifade etrmektedir; baska hi&ccedil; bir kimseyi degil; Bu terimi Peygamber&rsquo;in soyundan gelenleri ifade etmek i&ccedil;in kullanilan seyyit ve serif kelimelriyle karistirmamak gerekir. Ehl-i Beyt kelimesinin yukarida zikredilen belli kisiler anlamina geldigini isbatlayan bazi deliller s&ouml;yledir: 1. Tethir Ayeti ve Kisa Hadisi: Tirmizi S&uuml;nen&rsquo;inde (Hadis: 3129 ve 3719) Hakim M&uuml;stedrek&rsquo;inde (c. 3 s. 146) ve Beyhaki S&uuml;nen&rsquo;inde (c.2 s. 169) ve diger bir &ccedil;ok muhaddis Ummu Seleme&rsquo;nin s&ouml;yle dedigini nakletmislerdir: &ldquo;Allah yalniz siz Ehl-i Beyt&rsquo;ten her t&uuml;rl&uuml; kusur ve k&ouml;t&uuml;l&uuml;g&uuml; gidermeyi ve sizleri tertemiz kilamayi irade etmistir&hellip;&rdquo; ayeti benim evimde nazil oldu. O zaman evde Fatima, Ali, Hasan ve H&uuml;seyin vardi. Resulullah bunlarin &uuml;zerine abasini &ouml;rterek: &ldquo;Bunlar benim Ehl-i Beyt&rsquo;imdir; Allah, bunlardan her t&uuml;rl&uuml; kusuru gider ve bunlari tertemiz kil&rdquo; dedi.&rdquo; Bu hadis Sia ve Ehl-i S&uuml;nnet kaynaklarindaki m&uuml;tevatir olarak nakledilmistir. &Uuml;stelik bir &ccedil;ok senedi de sahihtir. Bizzat Tirmizi ve Hakim yukaridaki hadisin senet y&ouml;n&uuml;nden sahih oldugunu kaydetmislerdir. Mustadrek&rsquo;us-Sahiheyn&rsquo;in nakline g&ouml;re hadisin sonunda su ifade yer almistir: &ldquo;Ummu Seleme diyor ki: &ldquo;Ya Resululah, ben Ehl-i Beyt&rsquo;ten degil miyim? diye sordum; Resulullah: &ldquo;Sen hayir &uuml;zeresin; ama Ehl-i Beyt&rsquo;im bunlardir&rdquo; diye ceap verdi.&rdquo; Ahmet b. Hanbel&rsquo;in naklinde de su ifade yer almistir: Ummu Seleme diyor ki: &ldquo;Ben abayi kaldirarak onlarin yaninada yer almak istedim; Resulullah abayi benim elimden &ccedil;ekerek &ldquo;Senin akibetin hayirlidir&rdquo; buyurdu. Tehavi M&uuml;skil-ul Asar&rsquo;da su hadisi nakleder: Umret&rsquo;ul Hamdaniye diyor ki &ldquo;Ben Ummu Seleme&rsquo;nin yanina gelerek: &ldquo;Ey &Uuml;mm&rsquo;&uuml;l-M&uuml;minin, dedim, bu adam hakkinda bana bilgi ver; bazilari onu seviyor; bazilari ise onu sevmiyor. Maksadi Ali b. Ebitalip idi.&rdquo; Ummu Seleme: &ldquo;Sen nasil? onu seviyor musun? Yoksa ona d&uuml;sman misin? diye sordu; Umre : &ldquo;Ben ne onu seviyor ve ne de ona dusmanlik besliyorum&rdquo; dedim. Bunun &uuml;zerine Ummu Seleme aba hadisini anlatarak s&ouml;yle dedi Allah, &ldquo;Sadece siz Ehl-i Beyt&rsquo;ten her t&uuml;rl&uuml; kusur ve pisligi gidrermeyi ve sizleri tertemiz kilamayi irade etmistir...&rdquo; ayetini indirdi; evde sadece Cebrail, Resulullah, Ali, Fatima, Hasan ve H&uuml;seyin var idi. Ben Ya Resulullah, ben de Ehl-i Beyt&rsquo;ten miyim? diye sordum. Resulullah Allah katinda senin i&ccedil;in hayir vardir; dedi. Ben, soruma evet diye karsilik vermesini arzu ediyordum; o zaman evet diye cevap vermesi g&uuml;nesin dogup isigini sa&ccedil;tigi her seyi bana vermekten daha sevimli idi. (M&uuml;sk&uuml;l&rsquo;&uuml;l-Asar c. 1 s. 336) G&ouml;r&uuml;ld&uuml;g&uuml; gibi, Resulullah ayette ge&ccedil;en Ehl-i Beyt kelimesi hakkinda her hangi bir yoruma yer birakmamak i&ccedil;in abasini Ehl-i Beyt&rsquo;inin &uuml;zerine &ouml;rterek bu Ehl-i Beyt&rsquo;en maksadin kimler oldugunu a&ccedil;ik bir sekilde ortaya koymustur. Resulullah&rsquo;in bunlari bir abanin altinda toplamasi ve hatta bir &ccedil;ok nakilde yer aldigi &uuml;zere Ummu Seleme&rsquo;nin bile onlarin yanina katilmasina engel olmasi Ehl-i Beyt&rsquo;in kim olduklari hakkinda her t&uuml;rl&uuml; s&uuml;pheyi ortadan kaldirmak i&ccedil;indir. Peygamber&rsquo;in hanimlarindan hi&ccedil; birinin bu ayetin kendisi hakkinda nazil oldugunu iddia etmemesi de bu ayette ge&ccedil;en Ehl-i Beyt kelimesinin a&ccedil;ik bir sekilde Peygamber&rsquo;in d&ouml;neminde Hz. Ali, Hz. Fatima, Hz. Hasan, Hz. H&uuml;seyin&rsquo;e tahsis edildigini g&ouml;stermektedir. Ehl kelimesinin asil mana itibariyla de zevceye denilmedigini lugat kitaplarini incelemekle anlamak m&uuml;mk&uuml;nd&uuml;r; hatta Sahih M&uuml;slim&rsquo;de varolan Zeyd b. Arkam&rsquo;in hadisi de bunu g&ouml;stermektedir. Sahih Muslim&rsquo;de nakledildigi &uuml;zere &ldquo;Zeyd b. Arkam&rsquo;den Ehl- i Beyt&rsquo;ten kimler kast edilmistir? Acaba maksat Peygamber&rsquo;in hanimlari midir? diye sorulunca, Hayir, Allah&rsquo;a yemin ederim ki, hanim kocasiyla uzun bir d&ouml;nem yasar sonra kocasi onu bosar ve o kendi babasina ve ailesine d&ouml;ner, dedi. (Sahih-i M&uuml;slim Hadis: 4425) Hz. H&uuml;seyin (as)&rsquo;in evlatlarindan olan yukarida mubarek isimlerini zikrtettigimiz diger dokuz Imam&rsquo;in Ehl-i Beyt&rsquo;en oluslari ise, bir &ouml;nceki Imam&rsquo;in kendinden sonra gelecek Imam&rsquo;i sahsen tanitmasi ve Peygamber&rsquo;in gelecegini bildirdigi on iki imam&rsquo;dan ve Ehl-i Beyt&rsquo;ten oldugunu a&ccedil;iklamasi ile sabittir. S&ouml;z konusu ayetin Peygamber&rsquo;in hanimlariyla ilgili ayetlerin siyakinda yer alisina dayanarak bu ayetin Peygamber&rsquo;in hanimlari hakkinda nazil oldugunu s&ouml;ylemek ise nassa karsi ictihat oldugundan ge&ccedil;ersizdir. Yukaridaki a&ccedil;iklamalardan anlasildigi &uuml;zere bu ayetin Peygamber&rsquo;in hanimlari hakkinda nazil oldugunu israrla s&ouml;yleyen Ikrime ve Mucahit gibi kisilerin s&ouml;z&uuml; temelsiz ve batildir. Bunlarin hadis uydurduklari hatta Ikrime&rsquo;nin yalan olarak hadis uydurdugu i&ccedil;in bir s&uuml;re Abdullah b. Abbas&rsquo;in oglu tarafindan tuvaletin kapisin baglandigi ve Mucahid&rsquo;in Abbasi halifesi Mansur&rsquo;a istediginiz konuda sizin i&ccedil;in hadis uydurabilirim dedigi sabittir. Nesai Mucahid&rsquo;i taninmis yalancilardan saymistir. Bu zatin Hz Ali&rsquo;ye karsi d&uuml;smanligi da a&ccedil;iktir. (bkz. Vefeyat&rsquo;ul-A&rsquo;yan c.1 s.320; Delail&rsquo;us-sidk c. 2, s95) 2. Selam Hadisi Sahih Tirmizi Musnet Ahmet ve Musnet Teyalisi ve Mustadrek&rsquo;us-Sahiheyn&rsquo;de Ust&rsquo;ul-gabe&rsquo;de yine Mecme&rsquo;uz- Zavait, El-Istib ve bir &ccedil;ok diger hadis ve tefsir kaynaginda nakledilmistir ki: Resulullah (s.a.a) alti ay boyuncz sabah namazi i&ccedil;in &ccedil;iktiginda Hz. Fatima&rsquo;nin kapidina ugrayarak s&ouml;yle derdi: Namaz vaktidir Ey Ehl-i beyt! Ger&ccedil;ekten Allah sizden her t&uuml;rl&uuml; kusur ve k&ouml;t&uuml;&uuml;g&uuml; gidrmek ve sizleri tertemiz kilamak istemektedir. Hakim, Ma&rsquo;rifet Ulumul- Hadis adli eserinde bu hadisin Abdullah b. Abbas ve baskalari yoluyla m&uuml;tavetir olarak nakledildigini kaydetmistir. 3. Mubahele Olayi Muslim Sahihin&rsquo;de kendi senediyle Sa&rsquo;d b. Ebi Vakkas&rsquo;tan s&ouml;yle nakletmistir ki: &ldquo;Gelin &ccedil;ocuklarimiz ve &ccedil;ocuklariniz kadinlarimizi, kendimizi ve kendinizi &ccedil;agiralim ve sonra beddua edip yalvaralim da Allah&rsquo;in la&rsquo;netini yalancilarin &uuml;zerine okuyalim.&rdquo; ayeti nazil olunca Resulullah (Allah&rsquo;in salat ve selami ona ve Ehl-i Beyt&rsquo;ine olsun) Ali, Fatima, Hasan ve H&uuml;seyin&rsquo;i &ccedil;agirarak s&ouml;yle buyurdu: Ey Allah&rsquo;im! Bunlar benim Ehlimdir.&rdquo; Ayni hadisi Tirmizi, S&uuml;nen&rsquo;inde ve Ahmet b. Hanbel M&uuml;aned&rsquo;inde rivayet etmislerdir. Ahmed&rsquo;in naklinde hadisn sonu s&ouml;yledir: &ldquo;Bunlar benim Ehl-i Beytimdir.&rdquo; Peygamber (s.a.a)&rsquo;nin mubahele olayinda hanim ve yakinlarindan hi&ccedil; birini kendisiyle g&ouml;t&uuml;rmemesi ve sadece Ali, Fatima, Hasan ve H&uuml;seeyin&rsquo;i kendi yanina alip bunlar benim Ehl-i Beyt&rsquo;imdir diye buyurmasi yine Ehli Beyt&rsquo;in yalniz bunlardan ibaret olduguna delildir. Yukaridaki a&ccedil;iklamalar &uuml;zerinde iyice dikkat edilirse anlasilir ki, Ehl-i Beyt&rsquo;en maksat yalniz yukarida isimlerini zikrettigimiz belirli kisilerdir. Buna g&ouml;re Ehl- i Beyt&rsquo;ten olmak i&ccedil;in falan sart gerekir demek yersiz olur. Evet Ehl-I Beyt kelimesinden Resulullah&rsquo;in akraba ve yakinlari veya soy olarak Resulullah (s.a.a)&rsquo;in soyundan olan her kes kast edilirse ve buna hatta Peygamber&rsquo;in hanimlari da eklenirse o zaman &ldquo;Birisinin Ehli-i Beyt&rsquo;ten olabilmesi i&ccedil;in Peygamber&rsquo;in s&uuml;nnetine uymasi gerekir Eger Hz Muhammedin s&uuml;nneti seniyesine tabi degilse ehli Beyten olmiyacagi ehli ilimce belirlenmistir.&rdquo; demek bir anlam ifade eder; ama biz yukarida a&ccedil;ikladigimiz gibi Ehl-i Beyt kelimesi Kur&rsquo;an ve Hadislerde b&ouml;yle bir anlam ifade etmemektedir. Ehl-i Beyt sadece yukarida ismi ge&ccedil;en sahsiyetlerdir. Bunlarin ise s&uuml;nnetin ger&ccedil;ek a&ccedil;iklayici ve koruyuculari olduklari, ilim ve takvada kendi d&ouml;nemlerinde her kesten &uuml;st&uuml;n olduklari tarihini inceleyen her kes i&ccedil;in s&uuml;phe g&ouml;t&uuml;rmeyen bir hakikattir. Biz arastirmaci kardeslere ip ucu vermek gayesiyle Ehl-i Beyt imamlarinin kimler olduklarini a&ccedil;ik&ccedil;a yazan ve hatta onlarin faziletleri beyan eden bazi Ehl-i s&uuml;nnet alimlerinin isimlerini kaydediyoruz: 1-Semsuddin b. Tulun Bu zat Ehl-i Beyt imamlarinin fazileti hakkinda Eleimme el-Isna aser kitabini yazmistir. 2- Sablenci Safii Ehl-i Beyt hakkinda Nur&rsquo;ul Ebsar kitabini yazmistir. 3- Semsuddin Zehebi Siyer A&rsquo;lam en-Nubela&rsquo;da 4- Fazl b. Ruzbehan Bu zat on iki Ehl-i Beyt imaminin fazileti ve onlara salavat getirimekle ilgili olarak bir kitap yazmistir. 5- Ibn-i Hacer Mekki, Bu sahis s&ouml;z&uuml;m ona Rafizilerin reddiyesi olarak yazdigi Es- Sevaik el- Muhrika adli eserinde on iki imami sayarak bunlarin kendi zamanlarainda Peygamber&rsquo;in soyundan gelen en faziletli kisiler olduklarina itiraf etmistir. 6- Muhyiddin Arabi Futuhat-i Mekkiye&rsquo;sinde on iki Ehl-i Beyt imamini sayarak bunların y&uuml;ce sahsiyetlerini a&ccedil;iklamistir. 7- Kunduzi Hanefi On iki imam&rsquo;in faziletleriyle ilgili olarak kaleme aldigi degerli ve kapsamli eseri Yenabil Mevedde&rsquo;de Ehl-i Beyt&rsquo;in yukarida saydiklarimiz oldugunu ve bunlarin ilahi makam ve faziletlerini sahih senetli hadislerle isbatlamistir. 8- Ebu reye El-Ezva Aless&uuml;nnetunnebeviyye adli eserinde. Allah&rsquo;a hamd olsun bizi bu y&uuml;ce ger&ccedil;ege hidayet ettigi i&ccedil;in; Eger bizi hidayet etmeseydi bizler hakki bulamazdiz.'),(12,'tr15','','<p>\r\n	dfhfhfhdfh</p>\r\n','','dfhfhfhdfh'),(13,'tr17','','<p>\r\n	Allah&rsquo;ın varlığı ile ilgili &ccedil;eşitli delilleri zikretmek daha geniş bir fırsatı gerektirdiği i&ccedil;in ziyaret&ccedil;i defterinde bu &ouml;nemli konuyu hakkınca ele almak ve incelemek m&uuml;mk&uuml;n değildir. Ama bununla beraber siz değerli arkadaşın isteğine saygımızı g&ouml;stermek i&ccedil;in size bazı tavsiyelerde bulunmayı gerekli g&ouml;rd&uuml;k.<br />\r\n	1. İnsandaki bilincin doruk noktası olan Allah&rsquo;ı tanımak ve Allah&rsquo;a inanmak, ruhta &ouml;zel bir temizlik ve hazırlığın oluşmasına bağlıdır. Eğer bu oluşmazsa insanın Allah&rsquo;ı tanıması m&uuml;mk&uuml;n olmaz. Renkleri g&ouml;rmek g&ouml;zde &ouml;zel bir yapının olmasına bağlı olduğu &ndash;k&ouml;peklerin g&ouml;z&uuml;nde bu yapı olmadığı i&ccedil;in renkleri g&ouml;rmemekteler yani her şeyi siyah beyaz olarak g&ouml;rmekteler.- ve g&uuml;zellikleri sezmek i&ccedil;in insanda estetik duygusunun olması gerektiği gibi Y&uuml;ce Allah&rsquo;ı da tanımak i&ccedil;in ruhta &ouml;zel bir kabiliyetin oluşması gereklidir.<br />\r\n	Başka bir ifadeyle tanıyıcı olarak bizle, t&uuml;m g&uuml;zelliklerin kendisinde toplayan Allah arasında bir uyum olmalıdır. Aksı taktirde biz yapı olarak b&ouml;yle bir y&uuml;celiği anlamaktan mahrum oluruz. Sonsuz merhamet, sonsuz ilim, sonsuz doğruluk, sonsuz ihsan, sonsuz g&uuml;zelliğin ve benzeri t&uuml;m g&uuml;zel sıfatları kendisinde bulunduran Y&uuml;ce Allah&rsquo;ı tanımak i&ccedil;in her insan gerekli yetenek ve donanıma doğal olarak sahip olmasına rağmen bazıları kendi iradesini k&ouml;t&uuml;ye kullanarak bu kabiliyeti kaybedebilir ve o zaman b&ouml;yle bir kimsenin Allah&rsquo;ı tanıması m&uuml;mk&uuml;n olmaz. Ve b&ouml;yle birisi i&ccedil;in Y&uuml;ce Allah&rsquo;ı ispatlayan delilleri sıralamak da bir fayda etmez.<br />\r\n	Kur&rsquo;an-i Kerim buyuruyor ki:<br />\r\n	&ldquo;Oysa onların kendi yaptıkları kalplerini (benliklerini) kirletmiştir.&rdquo;<br />\r\n	Eğer insan -k&ouml;t&uuml; olduğunu bildiği halde- s&uuml;rekli başkalarına zul&uuml;m ve haksızlık eder ve kendisinde tekebb&uuml;r ve bencillik sıfatının egemen olmasına sebep olursa veya benzeri k&ouml;t&uuml;l&uuml;klerle kendi benliğini bozarsa, b&ouml;yle birinin t&uuml;m merhametlerin ve sonsuz g&uuml;zelliklerin taşıyıcısı olan Allah&rsquo;ı tanıması ve ona boyun eğmesi m&uuml;mk&uuml;n olmaz. T&uuml;m varlığı zul&uuml;m, haksızlık k&ouml;t&uuml;l&uuml;k ve &ccedil;irkefliğe &ouml;zdeş olan bir kimse nasıl sonsuz adalet ve g&uuml;zellik ve merhamet olan Allah&rsquo;a inanabilir ve O&rsquo;na kul olabilir?<br />\r\n	Allah&rsquo;ı tanımak isteyen kimse ilk &ouml;nce, i&ccedil;ten gelen doğruluk, ilim, iyilik, adalet, fedakarlık, insanlara hizmet, c&ouml;mertlik ve bunun gibi y&uuml;ce ilahi ve insani vasıfların &ccedil;ağrısına olumlu cevap vermeye &ccedil;alışmalı ve kendisiyle tanımak istediği Y&uuml;ce Allah arasında bir uyum oluşmasına &ccedil;alışmalıdır. İşte bu Allah&rsquo;ı tanımada birinci adımı oluşturur.<br />\r\n	2. İkinci &ouml;nemli adım ise, insanın en &ouml;nemli &ouml;zelliklerimizden olan d&uuml;ş&uuml;nme kabiliyetinden yararlanmasıdır.<br />\r\n	&Ouml;zellikle kendi yaratılışımız ve varlığımızın boyutları hakkında d&uuml;ş&uuml;nmeliyiz. Hayatımızdaki aşamalar bir insan olarak sonsuzluğa olan bağlılığımız, &ouml;zellikle varlığımızın s&uuml;rekliliğine karşı ilgimiz ve bekaya karşı olan aşk ve isteğimiz hakkında d&uuml;ş&uuml;nmeliyiz.<br />\r\n	Yapı ve yaratılış gereği su ve yemeğe olan ihtiya&ccedil; bizde yerleştirilmişse bunun anlamı evrende suyun var olduğu değil midir? Aynı şekilde bekaya ve s&uuml;rekliliğe olan bağlılık da acaba insanın &ouml;l&uuml;mle yok olamayan bir varlık olduğunu g&ouml;stermez mi?<br />\r\n	Yine i&ccedil;imizden kaynaklanan maneviyat, kutsallık, fizik &ouml;tesi g&uuml;ce inan&ccedil;, gibi insanı duygu ve bilin&ccedil;lerin hep uyduruk ve temelsiz olduklarını nasıl s&ouml;yleyebiliriz? Oysa t&uuml;m bu duygular her insanda su ve ekmeğe olan ihtiya&ccedil; gibi en yerleşik en sağlam duygulardandır.<br />\r\n	Eğer her şeye egemen olan y&uuml;ce bir varlık (neuzibillah) yok ise neden her insan sıkıntı anlarında ve t&uuml;m maddi sebeplerden &uuml;midi kesildiğinde i&ccedil;ten gelen bir duyguyla sonsuz g&uuml;&ccedil; sahibi olan bir varlığa sığınıyor ve onun gaybi yardımını umuyor?<br />\r\n	Acaba her insanda var olan bu sığınma duygusu en sadık duygulardan biri değil midir? Ve insanın gayba bağlı olduğunu g&ouml;stermiyor mu?<br />\r\n	İnsanın hayatının her boyutunu &ccedil;evreleyen ve evrendeki t&uuml;m varlıklara egemen olan uyum, harmoni, sağlamlık ve hesaplılık bu yaratıkların başı boşluk i&ccedil;inde olduklarını ve bir &uuml;st&uuml;n bilincin denetiminde olmadıklarını reddetmek i&ccedil;in yetmez mi?<br />\r\n	K&ouml;r bazı tesad&uuml;fler etkisinde t&uuml;m bu ihtişam ve d&uuml;zenin meydana geldiğini ve devam ettiğini s&ouml;ylemek g&uuml;l&uuml;n&ccedil; bir s&ouml;z değil midir?</p>\r\n','','Allah&rsquo;ın varlığı ile ilgili &ccedil;eşitli delilleri zikretmek daha geniş bir fırsatı gerektirdiği i&ccedil;in ziyaret&ccedil;i defterinde bu &ouml;nemli konuyu hakkınca ele almak ve incelemek m&uuml;mk&uuml;n değildir. Ama bununla beraber siz değerli arkadaşın isteğine saygımızı g&ouml;stermek i&ccedil;in size bazı tavsiyelerde bulunmayı gerekli g&ouml;rd&uuml;k.\r\n	1. İnsandaki bilincin doruk noktası olan Allah&rsquo;ı tanımak ve Allah&rsquo;a inanmak, ruhta &ouml;zel bir temizlik ve hazırlığın oluşmasına bağlıdır. Eğer bu oluşmazsa insanın Allah&rsquo;ı tanıması m&uuml;mk&uuml;n olmaz. Renkleri g&ouml;rmek g&ouml;zde &ouml;zel bir yapının olmasına bağlı olduğu &ndash;k&ouml;peklerin g&ouml;z&uuml;nde bu yapı olmadığı i&ccedil;in renkleri g&ouml;rmemekteler yani her şeyi siyah beyaz olarak g&ouml;rmekteler.- ve g&uuml;zellikleri sezmek i&ccedil;in insanda estetik duygusunun olması gerektiği gibi Y&uuml;ce Allah&rsquo;ı da tanımak i&ccedil;in ruhta &ouml;zel bir kabiliyetin oluşması gereklidir.\r\n	Başka bir ifadeyle tanıyıcı olarak bizle, t&uuml;m g&uuml;zelliklerin kendisinde toplayan Allah arasında bir uyum olmalıdır. Aksı taktirde biz yapı olarak b&ouml;yle bir y&uuml;celiği anlamaktan mahrum oluruz. Sonsuz merhamet, sonsuz ilim, sonsuz doğruluk, sonsuz ihsan, sonsuz g&uuml;zelliğin ve benzeri t&uuml;m g&uuml;zel sıfatları kendisinde bulunduran Y&uuml;ce Allah&rsquo;ı tanımak i&ccedil;in her insan gerekli yetenek ve donanıma doğal olarak sahip olmasına rağmen bazıları kendi iradesini k&ouml;t&uuml;ye kullanarak bu kabiliyeti kaybedebilir ve o zaman b&ouml;yle bir kimsenin Allah&rsquo;ı tanıması m&uuml;mk&uuml;n olmaz. Ve b&ouml;yle birisi i&ccedil;in Y&uuml;ce Allah&rsquo;ı ispatlayan delilleri sıralamak da bir fayda etmez.\r\n	Kur&rsquo;an-i Kerim buyuruyor ki:\r\n	&ldquo;Oysa onların kendi yaptıkları kalplerini (benliklerini) kirletmiştir.&rdquo;\r\n	Eğer insan -k&ouml;t&uuml; olduğunu bildiği halde- s&uuml;rekli başkalarına zul&uuml;m ve haksızlık eder ve kendisinde tekebb&uuml;r ve bencillik sıfatının egemen olmasına sebep olursa veya benzeri k&ouml;t&uuml;l&uuml;klerle kendi benliğini bozarsa, b&ouml;yle birinin t&uuml;m merhametlerin ve sonsuz g&uuml;zelliklerin taşıyıcısı olan Allah&rsquo;ı tanıması ve ona boyun eğmesi m&uuml;mk&uuml;n olmaz. T&uuml;m varlığı zul&uuml;m, haksızlık k&ouml;t&uuml;l&uuml;k ve &ccedil;irkefliğe &ouml;zdeş olan bir kimse nasıl sonsuz adalet ve g&uuml;zellik ve merhamet olan Allah&rsquo;a inanabilir ve O&rsquo;na kul olabilir?\r\n	Allah&rsquo;ı tanımak isteyen kimse ilk &ouml;nce, i&ccedil;ten gelen doğruluk, ilim, iyilik, adalet, fedakarlık, insanlara hizmet, c&ouml;mertlik ve bunun gibi y&uuml;ce ilahi ve insani vasıfların &ccedil;ağrısına olumlu cevap vermeye &ccedil;alışmalı ve kendisiyle tanımak istediği Y&uuml;ce Allah arasında bir uyum oluşmasına &ccedil;alışmalıdır. İşte bu Allah&rsquo;ı tanımada birinci adımı oluşturur.\r\n	2. İkinci &ouml;nemli adım ise, insanın en &ouml;nemli &ouml;zelliklerimizden olan d&uuml;ş&uuml;nme kabiliyetinden yararlanmasıdır.\r\n	&Ouml;zellikle kendi yaratılışımız ve varlığımızın boyutları hakkında d&uuml;ş&uuml;nmeliyiz. Hayatımızdaki aşamalar bir insan olarak sonsuzluğa olan bağlılığımız, &ouml;zellikle varlığımızın s&uuml;rekliliğine karşı ilgimiz ve bekaya karşı olan aşk ve isteğimiz hakkında d&uuml;ş&uuml;nmeliyiz.\r\n	Yapı ve yaratılış gereği su ve yemeğe olan ihtiya&ccedil; bizde yerleştirilmişse bunun anlamı evrende suyun var olduğu değil midir? Aynı şekilde bekaya ve s&uuml;rekliliğe olan bağlılık da acaba insanın &ouml;l&uuml;mle yok olamayan bir varlık olduğunu g&ouml;stermez mi?\r\n	Yine i&ccedil;imizden kaynaklanan maneviyat, kutsallık, fizik &ouml;tesi g&uuml;ce inan&ccedil;, gibi insanı duygu ve bilin&ccedil;lerin hep uyduruk ve temelsiz olduklarını nasıl s&ouml;yleyebiliriz? Oysa t&uuml;m bu duygular her insanda su ve ekmeğe olan ihtiya&ccedil; gibi en yerleşik en sağlam duygulardandır.\r\n	Eğer her şeye egemen olan y&uuml;ce bir varlık (neuzibillah) yok ise neden her insan sıkıntı anlarında ve t&uuml;m maddi sebeplerden &uuml;midi kesildiğinde i&ccedil;ten gelen bir duyguyla sonsuz g&uuml;&ccedil; sahibi olan bir varlığa sığınıyor ve onun gaybi yardımını umuyor?\r\n	Acaba her insanda var olan bu sığınma duygusu en sadık duygulardan biri değil midir? Ve insanın gayba bağlı olduğunu g&ouml;stermiyor mu?\r\n	İnsanın hayatının her boyutunu &ccedil;evreleyen ve evrendeki t&uuml;m varlıklara egemen olan uyum, harmoni, sağlamlık ve hesaplılık bu yaratıkların başı boşluk i&ccedil;inde olduklarını ve bir &uuml;st&uuml;n bilincin denetiminde olmadıklarını reddetmek i&ccedil;in yetmez mi?\r\n	K&ouml;r bazı tesad&uuml;fler etkisinde t&uuml;m bu ihtişam ve d&uuml;zenin meydana geldiğini ve devam ettiğini s&ouml;ylemek g&uuml;l&uuml;n&ccedil; bir s&ouml;z değil midir?'),(14,'tr18','','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		Allah Teala&rsquo;nın g&ouml;r&uuml;lmesi (r&uuml;&rsquo;yetullah) hakkında Ehl-i Beyt Mektebindeki akide ş&ouml;yledir: Allah Teala ne d&uuml;nyada ve ne de ahirette (cennette) g&ouml;r&uuml;lemez. &Ccedil;&uuml;nk&uuml; Allah g&ouml;zlerle g&ouml;r&uuml;lemeyecek kadar y&uuml;cedir. G&ouml;r&uuml;lebilen varlıklarda olan y&ouml;n, boyut vb. eksikliklerden m&uuml;nezzehtir.<br />\r\n		Bu hususta Ehl-i Beyt imamlarından nakledilen onlarca sahih hadis vardır.<br />\r\n		Ehl-i Beyt İmamlarından nakledilen hadislerde &ouml;zellikle şu ayeti kerimelere dikkat &ccedil;ekilmiştir:<br />\r\n		&ldquo;G&ouml;zler onu g&ouml;remez; halbuki O g&ouml;zleri g&ouml;r&uuml;r. O, her şeyi iyice bilen her şeyden haberdardır.&rdquo; (En&rsquo;am: 103)<br />\r\n		&ldquo;Onlar bilgisi O&rsquo;nu kapsayamaz&rdquo;. (Taha: 110)<br />\r\n		&ldquo;Onun benzeri hi&ccedil;bir şey yoktur...&rdquo; (Şura: 11)<br />\r\n		Bu hadisler de yer aldığı &uuml;zere Allah&rsquo;ın kıyamette g&ouml;r&uuml;lebileceği hususunda nakledilen hadisler ya doğru değil veya kalbi ru&rsquo;yet gibi başka bir te&rsquo;vili vardır.<br />\r\n		Bu hususta Ehl-i Beyt Mektebinin temel hadis ve kelam kitaplarında bir &ccedil;ok hadis ve delil zikredilmiştir.<br />\r\n		Biz &ouml;rnek olsun diye Merhum Şeyh Saduk&rsquo;un değerli Et-tevhid adlı eserinde naklettiği hadislerden birini nakletmekle yetiniyoruz:<br />\r\n		Saduk kendi senediyle Safvan b. Yahya&rsquo;dan naklediyor ki: &ldquo;Bir muhaddis olan Ebu Kurre benden kendisini İmam Rıza&rsquo;nın huzuruna &ccedil;ıkarmamı istedi. Ben de İmam&rsquo;dan izin aldım İmam&rsquo;ın huzuruna vardı. Helal, haram ve ahkam konularıyla ilgili bir &ccedil;ok soru sorduktan sonra tevhid konusuna geldi. Ebu Kurre ş&ouml;yle dedi: Bize rivayet edilmiştir ki: Allah Teala kelam ve r&uuml;&rsquo;yeti iki kişi arasında taksim etmiştir. Kelamı Hz. Musa&rsquo;ya vermiş ve r&uuml;&rsquo;yeti de Hz. Muhammed&rsquo;e.<br />\r\n		(Bunun &uuml;zerine) İmam Rıza ş&ouml;yle dedi: Acaba cinlere ve insanlara &ldquo;G&ouml;zler onu g&ouml;remez.&rdquo; &ldquo;Onların bilgisi</p>\r\n</div>\r\n\r\n<div class=\"full-answer clearfix\">\r\n	<div class=\"quest-content\" id=\"A4_1\">\r\n		<p>\r\n			Allah Teala&rsquo;nın g&ouml;r&uuml;lmesi (r&uuml;&rsquo;yetullah) hakkında Ehl-i Beyt Mektebindeki akide ş&ouml;yledir: Allah Teala ne d&uuml;nyada ve ne de ahirette (cennette) g&ouml;r&uuml;lemez. &Ccedil;&uuml;nk&uuml; Allah g&ouml;zlerle g&ouml;r&uuml;lemeyecek kadar y&uuml;cedir. G&ouml;r&uuml;lebilen varlıklarda olan y&ouml;n, boyut vb. eksikliklerden m&uuml;nezzehtir.<br />\r\n			Bu hususta Ehl-i Beyt imamlarından nakledilen onlarca sahih hadis vardır.<br />\r\n			Ehl-i Beyt İmamlarından nakledilen hadislerde &ouml;zellikle şu ayeti kerimelere dikkat &ccedil;ekilmiştir:<br />\r\n			&ldquo;G&ouml;zler onu g&ouml;remez; halbuki O g&ouml;zleri g&ouml;r&uuml;r. O, her şeyi iyice bilen her şeyden haberdardır.&rdquo; (En&rsquo;am: 103)<br />\r\n			&ldquo;Onlar bilgisi O&rsquo;nu kapsayamaz&rdquo;. (Taha: 110)<br />\r\n			&ldquo;Onun benzeri hi&ccedil;bir şey yoktur...&rdquo; (Şura: 11)<br />\r\n			Bu hadisler de yer aldığı &uuml;zere Allah&rsquo;ın kıyamette g&ouml;r&uuml;lebileceği hususunda nakledilen hadisler ya doğru değil veya kalbi ru&rsquo;yet gibi başka bir te&rsquo;vili vardır.<br />\r\n			Bu hususta Ehl-i Beyt Mektebinin temel hadis ve kelam kitaplarında bir &ccedil;ok hadis ve delil zikredilmiştir.<br />\r\n			Biz &ouml;rnek olsun diye Merhum Şeyh Saduk&rsquo;un değerli Et-tevhid adlı eserinde naklettiği hadislerden birini nakletmekle yetiniyoruz:<br />\r\n			Saduk kendi senediyle Safvan b. Yahya&rsquo;dan naklediyor ki: &ldquo;Bir muhaddis olan Ebu Kurre benden kendisini İmam Rıza&rsquo;nın huzuruna &ccedil;ıkarmamı istedi. Ben de İmam&rsquo;dan izin aldım İmam&rsquo;ın huzuruna vardı. Helal, haram ve ahkam konularıyla ilgili bir &ccedil;ok soru sorduktan sonra tevhid konusuna geldi. Ebu Kurre ş&ouml;yle dedi: Bize rivayet edilmiştir ki: Allah Teala kelam ve r&uuml;&rsquo;yeti iki kişi arasında taksim etmiştir. Kelamı Hz. Musa&rsquo;ya vermiş ve r&uuml;&rsquo;yeti de Hz. Muhammed&rsquo;e.<br />\r\n			(Bunun &uuml;zerine) İmam Rıza ş&ouml;yle dedi: Acaba cinlere ve insanlara &ldquo;G&ouml;zler onu g&ouml;remez.&rdquo; &ldquo;Onların bilgisi O&rsquo;nu kapsayamaz.&rdquo; &ldquo;Onun benzeri hi&ccedil;bir şey yoktur...&rdquo; ayetlerini ulaştıran kimdir? Hz. Muhammed değil midir?! Nasıl bir kimse Allah tarafından geldiğini ve Allah&rsquo;ın emriyle (halkı) O&rsquo;na doğru &ccedil;ağırmakla g&ouml;revli olduğunu bildirerek t&uuml;m mahlukata gelir ve &ldquo;G&ouml;zler onu g&ouml;remez.&rdquo; &ldquo;Onların bilgisi O&rsquo;nu kapsayamaz.&rdquo; &ldquo;Onun benzeri hi&ccedil;bir şey yoktur...&rdquo; der, sonra da ben kendi g&ouml;z&uuml;mle onu g&ouml;rd&uuml;m ve onu bir beşer şeklinde olduğu halde bilgi ile O&rsquo;nu kuşattım diyebilir?<br />\r\n			Hi&ccedil; utanmıyor musunuz? Hatta zındıklar Peygamber&rsquo;e b&ouml;yle bir şeyi isnat etmediler; ki Peygamber bir yandan Allah&rsquo;tan bir şey getirdiğini bildirsin ve sonra başka bir y&ouml;nden onun hilafına bir şey getirsin....&rdquo; (Bkz. Et-tevhid: Bab Ma Cae firr&uuml;&rsquo;ye)<br />\r\n			Merhum Allame Hilli de Kelam dalında temel eserlerden olan Keşfu&rsquo;l-Murat adlı kitabında ş&ouml;yle diyor:<br />\r\n			&ldquo;Allah&rsquo;ın varlığının v&uuml;cubu (vacubil&rsquo;v&uuml;cut oluşu) O&rsquo;nu g&ouml;r&uuml;lebilmesini reddeder. Bil ki, bilginlerin (filozofların) &ccedil;oğu O&rsquo;nun g&ouml;r&uuml;lmesinin m&uuml;mk&uuml;n olmadığına inanırken M&uuml;cessime Allah&rsquo;ın cisim olduğuna inandıkları i&ccedil;in g&ouml;r&uuml;lebileceğini ileri s&uuml;rm&uuml;şlerdir. Aş&rsquo;rile de bu konuda t&uuml;m hekimlerle muhalefet ederek bir yandan Allah&rsquo;ın m&uuml;cerret olduğuna inanırken diğer yandan O&rsquo;nun g&ouml;r&uuml;lebileceğini savunmuşlardır.<br />\r\n			Allah&rsquo;ın g&ouml;r&uuml;lmesinin muhal olduğunun delili şudur: Allah&rsquo;ın vacubu&rsquo;l-v&uuml;cut oluşu O&rsquo;nun m&uuml;cerret (gayr-i maddi) olmasını ve y&ouml;n ve mekandan m&uuml;nezzeh olmasını gerektirir. Buna g&ouml;re onun g&ouml;r&uuml;lmesi asla m&uuml;mk&uuml;n olmaz. &Ccedil;&uuml;nk&uuml; g&ouml;r&uuml;len her şey mutlaka şuradadır veya oradadır denerek işaret edilen bir y&ouml;nde olması gerekir. Ve yine mukabil de veya mukabilin h&uuml;km&uuml;nde olması gerekir. Bu manalar Allah hakkında ge&ccedil;erli olmadığından g&ouml;r&uuml;lmesi de imkansızdır.&rdquo; (bkz. Keşfu&rsquo;l-Murat, s. 296-297)<br />\r\n			Sonra, Allame Hilli Kur&rsquo;an-i Kerim&rsquo;de yer alan bazı m&uuml;teşabih ayetlerin cevabını zikrediyor.<br />\r\n			Kısacası, Ehl-i beyt mektebinde Allah&rsquo;ın g&ouml;zle g&ouml;r&uuml;lmesi itikadı kesinlikle reddedilmektedir. Ve bunun Y&uuml;ce Allah&rsquo;a bir noksanlık getirdiği i&ccedil;in hem d&uuml;nyada hem ahirette muhal olduğuna inanılmaktadır.<br />\r\n			Ancak kalple Allah&rsquo;ı g&ouml;rmeye gelince bu Ehl-i Beyt imamlarından gelen hadislerde de yer aldığına g&ouml;re m&uuml;mk&uuml;nd&uuml;r. Hatta kalple r&uuml;&rsquo;et (kalple Allah&rsquo;ı g&ouml;rmek) Allah&rsquo;ın kendi velilerine bu d&uuml;nyada ve ahirette verdiği en y&uuml;ce makamlardan biridir. Ama bunun Allah&rsquo;ı cisim olan g&ouml;zle g&ouml;rmekle bir alakası yoktur.</p>\r\n	</div>\r\n</div>\r\n','','Allah Teala&rsquo;nın g&ouml;r&uuml;lmesi (r&uuml;&rsquo;yetullah) hakkında Ehl-i Beyt Mektebindeki akide ş&ouml;yledir: Allah Teala ne d&uuml;nyada ve ne de ahirette (cennette) g&ouml;r&uuml;lemez. &Ccedil;&uuml;nk&uuml; Allah g&ouml;zlerle g&ouml;r&uuml;lemeyecek kadar y&uuml;cedir. G&ouml;r&uuml;lebilen varlıklarda olan y&ouml;n, boyut vb. eksikliklerden m&uuml;nezzehtir.\r\n		Bu hususta Ehl-i Beyt imamlarından nakledilen onlarca sahih hadis vardır.\r\n		Ehl-i Beyt İmamlarından nakledilen hadislerde &ouml;zellikle şu ayeti kerimelere dikkat &ccedil;ekilmiştir:\r\n		&ldquo;G&ouml;zler onu g&ouml;remez; halbuki O g&ouml;zleri g&ouml;r&uuml;r. O, her şeyi iyice bilen her şeyden haberdardır.&rdquo; (En&rsquo;am: 103)\r\n		&ldquo;Onlar bilgisi O&rsquo;nu kapsayamaz&rdquo;. (Taha: 110)\r\n		&ldquo;Onun benzeri hi&ccedil;bir şey yoktur...&rdquo; (Şura: 11)\r\n		Bu hadisler de yer aldığı &uuml;zere Allah&rsquo;ın kıyamette g&ouml;r&uuml;lebileceği hususunda nakledilen hadisler ya doğru değil veya kalbi ru&rsquo;yet gibi başka bir te&rsquo;vili vardır.\r\n		Bu hususta Ehl-i Beyt Mektebinin temel hadis ve kelam kitaplarında bir &ccedil;ok hadis ve delil zikredilmiştir.\r\n		Biz &ouml;rnek olsun diye Merhum Şeyh Saduk&rsquo;un değerli Et-tevhid adlı eserinde naklettiği hadislerden birini nakletmekle yetiniyoruz:\r\n		Saduk kendi senediyle Safvan b. Yahya&rsquo;dan naklediyor ki: &ldquo;Bir muhaddis olan Ebu Kurre benden kendisini İmam Rıza&rsquo;nın huzuruna &ccedil;ıkarmamı istedi. Ben de İmam&rsquo;dan izin aldım İmam&rsquo;ın huzuruna vardı. Helal, haram ve ahkam konularıyla ilgili bir &ccedil;ok soru sorduktan sonra tevhid konusuna geldi. Ebu Kurre ş&ouml;yle dedi: Bize rivayet edilmiştir ki: Allah Teala kelam ve r&uuml;&rsquo;yeti iki kişi arasında taksim etmiştir. Kelamı Hz. Musa&rsquo;ya vermiş ve r&uuml;&rsquo;yeti de Hz. Muhammed&rsquo;e.\r\n		(Bunun &uuml;zerine) İmam Rıza ş&ouml;yle dedi: Acaba cinlere ve insanlara &ldquo;G&ouml;zler onu g&ouml;remez.&rdquo; &ldquo;Onların bilgisi\r\n\r\n\r\n\r\n	\r\n		\r\n			Allah Teala&rsquo;nın g&ouml;r&uuml;lmesi (r&uuml;&rsquo;yetullah) hakkında Ehl-i Beyt Mektebindeki akide ş&ouml;yledir: Allah Teala ne d&uuml;nyada ve ne de ahirette (cennette) g&ouml;r&uuml;lemez. &Ccedil;&uuml;nk&uuml; Allah g&ouml;zlerle g&ouml;r&uuml;lemeyecek kadar y&uuml;cedir. G&ouml;r&uuml;lebilen varlıklarda olan y&ouml;n, boyut vb. eksikliklerden m&uuml;nezzehtir.\r\n			Bu hususta Ehl-i Beyt imamlarından nakledilen onlarca sahih hadis vardır.\r\n			Ehl-i Beyt İmamlarından nakledilen hadislerde &ouml;zellikle şu ayeti kerimelere dikkat &ccedil;ekilmiştir:\r\n			&ldquo;G&ouml;zler onu g&ouml;remez; halbuki O g&ouml;zleri g&ouml;r&uuml;r. O, her şeyi iyice bilen her şeyden haberdardır.&rdquo; (En&rsquo;am: 103)\r\n			&ldquo;Onlar bilgisi O&rsquo;nu kapsayamaz&rdquo;. (Taha: 110)\r\n			&ldquo;Onun benzeri hi&ccedil;bir şey yoktur...&rdquo; (Şura: 11)\r\n			Bu hadisler de yer aldığı &uuml;zere Allah&rsquo;ın kıyamette g&ouml;r&uuml;lebileceği hususunda nakledilen hadisler ya doğru değil veya kalbi ru&rsquo;yet gibi başka bir te&rsquo;vili vardır.\r\n			Bu hususta Ehl-i Beyt Mektebinin temel hadis ve kelam kitaplarında bir &ccedil;ok hadis ve delil zikredilmiştir.\r\n			Biz &ouml;rnek olsun diye Merhum Şeyh Saduk&rsquo;un değerli Et-tevhid adlı eserinde naklettiği hadislerden birini nakletmekle yetiniyoruz:\r\n			Saduk kendi senediyle Safvan b. Yahya&rsquo;dan naklediyor ki: &ldquo;Bir muhaddis olan Ebu Kurre benden kendisini İmam Rıza&rsquo;nın huzuruna &ccedil;ıkarmamı istedi. Ben de İmam&rsquo;dan izin aldım İmam&rsquo;ın huzuruna vardı. Helal, haram ve ahkam konularıyla ilgili bir &ccedil;ok soru sorduktan sonra tevhid konusuna geldi. Ebu Kurre ş&ouml;yle dedi: Bize rivayet edilmiştir ki: Allah Teala kelam ve r&uuml;&rsquo;yeti iki kişi arasında taksim etmiştir. Kelamı Hz. Musa&rsquo;ya vermiş ve r&uuml;&rsquo;yeti de Hz. Muhammed&rsquo;e.\r\n			(Bunun &uuml;zerine) İmam Rıza ş&ouml;yle dedi: Acaba cinlere ve insanlara &ldquo;G&ouml;zler onu g&ouml;remez.&rdquo; &ldquo;Onların bilgisi O&rsquo;nu kapsayamaz.&rdquo; &ldquo;Onun benzeri hi&ccedil;bir şey yoktur...&rdquo; ayetlerini ulaştıran kimdir? Hz. Muhammed değil midir?! Nasıl bir kimse Allah tarafından geldiğini ve Allah&rsquo;ın emriyle (halkı) O&rsquo;na doğru &ccedil;ağırmakla g&ouml;revli olduğunu bildirerek t&uuml;m mahlukata gelir ve &ldquo;G&ouml;zler onu g&ouml;remez.&rdquo; &ldquo;Onların bilgisi O&rsquo;nu kapsayamaz.&rdquo; &ldquo;Onun benzeri hi&ccedil;bir şey yoktur...&rdquo; der, sonra da ben kendi g&ouml;z&uuml;mle onu g&ouml;rd&uuml;m ve onu bir beşer şeklinde olduğu halde bilgi ile O&rsquo;nu kuşattım diyebilir?\r\n			Hi&ccedil; utanmıyor musunuz? Hatta zındıklar Peygamber&rsquo;e b&ouml;yle bir şeyi isnat etmediler; ki Peygamber bir yandan Allah&rsquo;tan bir şey getirdiğini bildirsin ve sonra başka bir y&ouml;nden onun hilafına bir şey getirsin....&rdquo; (Bkz. Et-tevhid: Bab Ma Cae firr&uuml;&rsquo;ye)\r\n			Merhum Allame Hilli de Kelam dalında temel eserlerden olan Keşfu&rsquo;l-Murat adlı kitabında ş&ouml;yle diyor:\r\n			&ldquo;Allah&rsquo;ın varlığının v&uuml;cubu (vacubil&rsquo;v&uuml;cut oluşu) O&rsquo;nu g&ouml;r&uuml;lebilmesini reddeder. Bil ki, bilginlerin (filozofların) &ccedil;oğu O&rsquo;nun g&ouml;r&uuml;lmesinin m&uuml;mk&uuml;n olmadığına inanırken M&uuml;cessime Allah&rsquo;ın cisim olduğuna inandıkları i&ccedil;in g&ouml;r&uuml;lebileceğini ileri s&uuml;rm&uuml;şlerdir. Aş&rsquo;rile de bu konuda t&uuml;m hekimlerle muhalefet ederek bir yandan Allah&rsquo;ın m&uuml;cerret olduğuna inanırken diğer yandan O&rsquo;nun g&ouml;r&uuml;lebileceğini savunmuşlardır.\r\n			Allah&rsquo;ın g&ouml;r&uuml;lmesinin muhal olduğunun delili şudur: Allah&rsquo;ın vacubu&rsquo;l-v&uuml;cut oluşu O&rsquo;nun m&uuml;cerret (gayr-i maddi) olmasını ve y&ouml;n ve mekandan m&uuml;nezzeh olmasını gerektirir. Buna g&ouml;re onun g&ouml;r&uuml;lmesi asla m&uuml;mk&uuml;n olmaz. &Ccedil;&uuml;nk&uuml; g&ouml;r&uuml;len her şey mutlaka şuradadır veya oradadır denerek işaret edilen bir y&ouml;nde olması gerekir. Ve yine mukabil de veya mukabilin h&uuml;km&uuml;nde olması gerekir. Bu manalar Allah hakkında ge&ccedil;erli olmadığından g&ouml;r&uuml;lmesi de imkansızdır.&rdquo; (bkz. Keşfu&rsquo;l-Murat, s. 296-297)\r\n			Sonra, Allame Hilli Kur&rsquo;an-i Kerim&rsquo;de yer alan bazı m&uuml;teşabih ayetlerin cevabını zikrediyor.\r\n			Kısacası, Ehl-i beyt mektebinde Allah&rsquo;ın g&ouml;zle g&ouml;r&uuml;lmesi itikadı kesinlikle reddedilmektedir. Ve bunun Y&uuml;ce Allah&rsquo;a bir noksanlık getirdiği i&ccedil;in hem d&uuml;nyada hem ahirette muhal olduğuna inanılmaktadır.\r\n			Ancak kalple Allah&rsquo;ı g&ouml;rmeye gelince bu Ehl-i Beyt imamlarından gelen hadislerde de yer aldığına g&ouml;re m&uuml;mk&uuml;nd&uuml;r. Hatta kalple r&uuml;&rsquo;et (kalple Allah&rsquo;ı g&ouml;rmek) Allah&rsquo;ın kendi velilerine bu d&uuml;nyada ve ahirette verdiği en y&uuml;ce makamlardan biridir. Ama bunun Allah&rsquo;ı cisim olan g&ouml;zle g&ouml;rmekle bir alakası yoktur.'),(15,'tr16','','','',''),(16,'tr20','<p>\r\n	Kur&#39;an-i Kerim buyuruyor ki: &quot;Hakkında bilgin olmayan şeyin ardına d&uuml;şme. &Ccedil;&uuml;nk&uuml; kulak, g&ouml;z ve kalp bunların hepsi ondan sorumludur.&quot; (İsra : 36) Bu ayetten anlaşıldığı &uuml;zere insan bilgisi olmadan bir yargıda bulunması ve bir şeye bağlı olması caiz değil ve Allah karşısında b&ouml;yle bir tutumundan dolayı insan mutlaka sorumlu tutulacaktır. Şimdi &quot;d&ouml;rt mezhep haktır&quot; g&ouml;r&uuml;ş&uuml;n&uuml; inceleyerek bu g&ouml;r&uuml;ş&uuml;n sağlam bir delilinin olup olmadığını araştıralım. 1. D&ouml;rt mezhebin kurucuları şunlardan ibarettir:<br />\r\n	1- Ebu Hanife, Numan b. Sabit el-Kufi hicri 80&#39;de doğmuş ve H. 150&#39;de vefat etmiştir.<br />\r\n	2- Malik b. Enes, H. 93&#39;de doğmuş ve Hicri 179&#39;da vefat etmiştir.<br />\r\n	3. Muhammed b. İdris Şafii, H 105&#39;de doğmuş ve H 204&#39;de vefat etmiştir.<br />\r\n	4. Ahmed b. Hanbel H. 164&#39;de doğmuş ve H. 241&#39;de vefat etmiştir.<br />\r\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu d&ouml;rt mezhebin hepsinin temelleri peygamber (s.a.a)&#39;dan en az y&uuml;z yıl sonra atılmaya başlamıştır. Birinci ve ikinci hicri y&uuml;zyılda Ehli Beyt&#39;i ilmi mercii olarak bilenler, bundan sonraki d&ouml;nemlerde olduğu gibi, şer&#39;i konularda Ehli Beyt&#39;e bağlı kalmışlardır.<br />\r\n	Ama Ehl-i Beyt&#39;e bağlı olmayan M&uuml;sl&uuml;manlar ise bu mezheplerden hi&ccedil; birine bağlılık s&ouml;z konusu olmadan yaşayıp d&uuml;nyadan gitmişlerdir. Mezheplerin d&ouml;rtle sınırlandırılması her hangi bir şer&#39;i delile dayanmamaktadır. İkinci hicri y&uuml;zyıldan başlayarak Ehli Beyt&#39;i ilmi mercii olarak kabul etmeyen M&uuml;sl&uuml;manlar, &ccedil;eşitli mezheplere b&ouml;l&uuml;nm&uuml;şlerdir. B&ouml;ylece onlarca fıkhi mezhep ortaya &ccedil;ıkmıştır. Ancak Abbasi halifelerinin ve onlardan sonraki bazı y&ouml;neticilerin baskıları neticesinde bu d&ouml;rt mezhep resmi mezhep olarak yayılmış ve mezhepler d&ouml;rtle sınırlandırılmaya &ccedil;alışılmıştır.<br />\r\n	Meşhur ve muteber tarih&ccedil;i Makrizi El-Hutet adlı eserinde bu husuta ş&ouml;yle yazıyor:<br />\r\n	&quot;Kadi Ebu Yusuf H. 170&#39;de Abbasi Halifesi Harun Reşid tarafından kadılık makamına atandı; o işini s&uuml;rd&uuml;rerek başkadılık makamına kadar y&uuml;kseldi. O bu makamda Horasan&#39;dan tutun ta Şam&#39;a kadar b&uuml;t&uuml;n beldelerde &ouml;zellikle Ebu Hanife&#39;yi taklit edenleri bu makama adamaya dikkat ediyordu. B&ouml;ylece Hanefi mezhebinin yayılmasında Ebu Yusuf en b&uuml;y&uuml;k rol&uuml; oynadı.&quot; Doğuda Hanefi mezhebinin yayılmasıyla birlikte Batı&#39;da (Afrıka&#39;da) Ziyad b.Abdurrahman vasıtasıyla maliki mezhebi yayılmaktaydı. Makrizi diğer mezheplerin yayılmasına işaretle ş&ouml;yle diyor: Daha sonra Mısır sultanı Baybaros Mısır&#39;a Şafii, Maliki, Hanefi ve Hanbeli olarak d&ouml;rt kadı tayin etti. Baybaros 658&#39;de saltanatı ele ge&ccedil;irmiş ve 676&#39;da vefat etmiştir. Makrizi ş&ouml;yle diyor: &quot;H. 665 yılında Mısırda d&ouml;rt mezhebe bağlı d&ouml;rt kadının (hakimin) atanması ve bu işin s&uuml;rd&uuml;r&uuml;lmesi &uuml;zerine t&uuml;m İslam beldelerinde d&ouml;rt mezhebin dışında resmi tanınan başka bir mezhep kalmadı. Bu mezheplerden başkasına bağlı olanlarla d&uuml;şmanlık edildi; onlara karşı &ccedil;ıkıdı bu mezheplerden birine bağlı olmayan kimse kadı olarak tayin edilmedi hitabet, cemaat imamlığı ve tedris k&uuml;rs&uuml;s&uuml; ona verilmedi.<br />\r\n	Bu m&uuml;ddet zarfında &ccedil;eşitli fakihler de bu mezheplere uymanın farz ve diğer mezheplere uymanın haram olduğuna dair fetvalar verdiler...&quot;<br />\r\n	İbn-i Futi&#39;de El-havadisu&#39;l Camia adlı eserinde 631 yılının olaylarını anlatırken mezheplerin d&ouml;rtle sınırlandırılışının Abbasi Halifesi M&uuml;stansirubillah&#39;ın emriyle Bağdat&#39;taki Mustansariyye Medresesi&#39;nde bu mezheplerden her birine bir tedris k&uuml;rs&uuml;s&uuml; verilerek ger&ccedil;ekleştirildiğini a&ccedil;ık&ccedil;a vurguluyor.<br />\r\n	Bu husustaki tarihi &ouml;rnekleri &ccedil;oğaltmak m&uuml;mk&uuml;nd&uuml;r. Kısacası bu d&ouml;rt mezhebin hak olup diğer mezheplerin hak olmadığı fikri her hangi bir şeri delile dayanmamaktadır. Bu mezheplerin d&ouml;rtle sınırlandırılmasında en &ouml;nemli rol&uuml; zalim sultanlar oynamıştır.<br />\r\n	Kısaca s&ouml;ylemek gerekir ki tahkik ehline g&ouml;re, d&ouml;rt mezhebin hak ve diğer mezheplerin batıl olduğuna dair her hangi bir delil ortada yoktur.<br />\r\n	Hatta bu mezheplerin kurucuları olan mezhep imamları bile ortaya koydukları g&ouml;r&uuml;şlerin (ki sonradan bir fıkhi mezhep haline gelmiştir) i&ccedil;tihattan ibaret olduğunu a&ccedil;ıklamışlardır bunlar kendi i&ccedil;tihatlarının hak ve diğerlerinin ge&ccedil;ersiz olduğunu iddia etmemişlerdir. &Ouml;rneğin Hatip Bağdadi Meşhur tarih kitabında (13. cildinde) Mezahim b. Zefr&#39;den naklediyor ki: &quot;Ebu Hanife&#39;ye &quot;Bu verdiğin fetvalar ve kitaplarında yazdığın bu konular ş&uuml;phesi olmayan hak mıdır?&quot; diye sordum. Ebu Hanife: &quot;Allah&#39;a yemin ederim ki bilmiyorum. (Benim bu fetvalarım) ş&uuml;phesi olmayan bir batıl da olabilir&quot; dedi.<br />\r\n	Ehli Beyt imamları Ebu Hanife&#39;nin i&ccedil;tihadının batıl temele dayandığını a&ccedil;ık&ccedil;a ifade ettikleri sabittir.<br />\r\n	Ebu Nueym, meşhur Hilye kitabında (c.3 s196) Amr b. Cemi&#39; den ş&ouml;yle nakleder: &quot;Ben ve İbn-i Ebi Leyla ve Ebu Hanife, İmam Cafer Sadık&#39;ın huzuruna gittik İmam: İbn-i Ebi leyla&#39;dan &quot;bu şahıs kimdir? diye sordu. Ebi Leyla din hususunda bilin&ccedil;li bir şahıstır diye cevap verdi. İmam: &quot;Şayet o dini kendi g&ouml;r&uuml;ş&uuml;yle kıyas ediyor? (Mukayese yoluyla h&uuml;k&uuml;mleri &ccedil;ıkarmaya &ccedil;alışıyor) dedi. O &quot;evet&quot; dedi. Sonra İmam kıyasın batıl olduğunu ispatlamak i&ccedil;in ondan bazı sorular sordu Ebu Hanife İmam&#39;ın sorularını cevaplayamadı. İmam, o soruların cevabını verdikten sonra ş&ouml;yle dedi: Ey Nu&#39;man (Ebu Hanife&#39;nin ismi Nu&#39;man&#39;dır) babam, b&uuml;y&uuml;kbabamdan nakletmiştir ki, Peygamber (s.a.a) ş&ouml;yle buyurdu: &quot;Din işlerinde ilk kıyas (mukayese ve benzetme) yoluna giden İblistir (Şeytan&#39;dır). Allah Teala ona: Adem&#39;e secde et, dedi. O ise &quot;Ben ondan daha &uuml;st&uuml;n&uuml;m beni ateşten ve onu topraktan yaratmışsın (yani Şeytan ateşle toprağı birbirine mukayese ederek kendi &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; ortaya koymaya &ccedil;alışmıştır)&quot; dedi. Her kim dinde kendi g&ouml;r&uuml;ş&uuml;yle kıyas ederse Allah Teala onu kıyamet g&uuml;n&uuml; İblisle birlikte kılar. &Ccedil;&uuml;nk&uuml; o, kıyasta ona (İblis&#39;e) uymuştur. Bu hadisi Ebu Nuaym başka bir senetle de nakleder bu ikinci nakilde ş&ouml;yle der: İmam Cafer Sadık Ebu Hanife&#39;den sordu ki: &quot;Adam &ouml;ld&uuml;rmek mi daha b&uuml;y&uuml;kt&uuml;r (b&uuml;y&uuml;k g&uuml;nahtır) yoksa zina mı? Ebu Hanife, adam &ouml;ld&uuml;rmek, diye cevap verdi. İmam dedi ki (&Ouml;yleyse neden) Allah Teala adam &ouml;ld&uuml;rmede (adam &ouml;ld&uuml;rmenin ispatında) iki şahidi yeterli bilmiştir; ama zinada d&ouml;rt şahit istemiştir.Yine İmam Cafer Sadık sordu ki &quot;Namaz mı daha &ouml;nemlidir yoksa oru&ccedil; mu? O namaz diye cevap verdi. Bunun &uuml;zerine İmam ş&ouml;yle dedi: &quot;&Ouml;yleyse neden kadın hayız (adet) olduğu zamandaki orucunu kaza etmesi gerekir ama namazını kaza etmesi gerekmez? Yazıklar olsun sana kıyas nasıl doğru olabilir? Allah&#39;tan kork ve dini kendi g&ouml;r&uuml;ş&uuml;nler kıyas etme.&quot; İbni Hallakan Ka&#39;nebi&#39;den naklediyor ki: Malik&#39;in (Maliki mezhebinin İmamı) &ouml;l&uuml;m hastalığında yanına gittim selam vererek oturdum. Malik&#39;in ağladığını g&ouml;rd&uuml;m. Neden ağlıyorsun? dedim. O nasıl ağlamayayım? Ağlamaya benden daha layık olan kim olabilir? Dedi Allah&#39;a yemin ederim ki kendi g&ouml;r&uuml;ş&uuml;m &uuml;zere fetva verdiğim her konuda bana bir kırba&ccedil; vurulmasını ve benim o fetvayı vermemiş olmamı isterdim. Keşke kendi reyimle fetvam olmasaydı... dedi.&quot;<br />\r\n	Diğer iki mezhepler i&ccedil;in de aynı şeyler s&ouml;z konusudur. Kendi i&ccedil;tihadı ve reyiyle fetva veren ve kıyasın temelini atan İkinci Halife &Ouml;mer&#39;in bile &quot;Din hakkındaki g&ouml;r&uuml;şlere k&ouml;t&uuml;mser olun; bizim g&ouml;r&uuml;şler zanna ve tekell&uuml;fe dayanır&quot; dediğini İbn-i Hazm El- Muhella&#39;da nakleder. Ebu Davud Secistani de kendi S&uuml;nenin&#39;de &Ouml;mer&#39;in &quot;hak olan Peygamber&#39;in s&ouml;z&uuml;d&uuml;r, bizim g&ouml;r&uuml;ş ve s&ouml;zlerimiz b&ouml;yle değildir; bizim s&ouml;zlerimizi bırakın&quot; manasını ifade eden bir s&ouml;z&uuml;n&uuml; nakleder. (Oysa &Ouml;mer&#39;in bizzat kendisi kıyas yoluyla h&uuml;k&uuml;m &ccedil;ıkarmanın temelini atan şahıslardan sayılır. &Ouml;mer&#39;in kendi valisi olan Ebu Musa Eş&#39;ri&#39;ye ş&ouml;yle yazdığı nakledilmiştir: &quot;Kur&#39;an ve s&uuml;nnette olamayan ve senin hatırına bir şey gelmeyen konularda &ccedil;abuk fetva verme &ccedil;ok d&uuml;ş&uuml;n ve benzeri konuları bil ve onları birbiriyle karşılaştır ve hakka daha benzer olanına kıyas et&quot; -bk. Ebu İshak Şirazi Tebekatu&#39;l-fukaha, İbn-i Kayyim, A&#39;lam&#39;ul Mukiin-) Kısacası yukarıda işaret edildiği &uuml;zere Ehli Beyt imamlarının bu mezheplerin dayandıkları temelin (kıyas)&#39;ın batıl olduğunu a&ccedil;ıkladıklarını nazara alarak ve bizzat s&ouml;z konusu mezhep imamlarının bile, kendi g&ouml;r&uuml;şlerinin hak olmayacağını itiraf etmelerini g&ouml;z &ouml;n&uuml;nde bulundurarak ş&ouml;yle deriz: D&ouml;rt mezhep haktır demek din adına b&uuml;y&uuml;k pervasızlık sayılır. Allah bizleri b&uuml;y&uuml;k yanılgılardan korusun. Ama Caferi mezhebine gelince iş tamamen farklıdır &ccedil;&uuml;nk&uuml; bu mezhep Peygamber (s.a.a)&#39;nın Kur&#39;an ve Ehli Beyt&#39;e sarılmaya dair kesin emri doğrultusunda şer&#39;i h&uuml;k&uuml;mlerde Ehli beyt&#39;e uymayı esas almak temeli &uuml;zerine kuruludur. Bu mezhepte herhangi bir kıyas ve benzeri batıl y&ouml;ntemlere başvurulmaz. Ehli Beyt imamları (12 masum imam) sadece Allah&#39;ın onlara verdiği vehbi ilimle Allah&#39;ın dinini her hangi bir zann, i&ccedil;tihat ve reye başvurmadan ortaya koymuşlarıdır. Caferilik veya başka bir ismiyle şia (Ehli Beyt mektebi) Peygamber&#39;in ilmin kapısı olarak tanıttığı Hz. Ali ve onun soyundan olan masum imamlara uymak temeli &uuml;zere kuruludur. Bu fırkanın caferi olarak adlandırılması İmam Cafer Sadık&#39;ın bu mezhebin tek imamı olmasından değildir; Emevilerin &ccedil;&ouml;k&uuml;ş&uuml; ve Abbasilerin başa ge&ccedil;mesi d&ouml;neminde meydan gelen gevşemenin İmam Cafer Sadık&#39;ın d&ouml;nemine rastlaması ve bu iki grubun (Abbasilerle Emevi&#39;lerin) birbiriyle uğraşmasından dolayı meydana gelen nisbi rahatlıktan yararlanarak İmam Cafer Sadık&#39;ın Şia&#39;nın inan&ccedil;ları ve fıkhı meselelerini beyan etmesinden dolayıdır.<br />\r\n	S&ouml;z fazla uzamasın diye şimdilik bu kadar yeter.</p>\r\n','','Kur&#39;an-i Kerim buyuruyor ki: &quot;Hakkında bilgin olmayan şeyin ardına d&uuml;şme. &Ccedil;&uuml;nk&uuml; kulak, g&ouml;z ve kalp bunların hepsi ondan sorumludur.&quot; (İsra : 36) Bu ayetten anlaşıldığı &uuml;zere insan bilgisi olmadan bir yargıda bulunması ve bir şeye bağlı olması caiz değil ve Allah karşısında b&ouml;yle bir tutumundan dolayı insan mutlaka sorumlu tutulacaktır. Şimdi &quot;d&ouml;rt mezhep haktır&quot; g&ouml;r&uuml;ş&uuml;n&uuml; inceleyerek bu g&ouml;r&uuml;ş&uuml;n sağlam bir delilinin olup olmadığını araştıralım. 1. D&ouml;rt mezhebin kurucuları şunlardan ibarettir:\r\n	1- Ebu Hanife, Numan b. Sabit el-Kufi hicri 80&#39;de doğmuş ve H. 150&#39;de vefat etmiştir.\r\n	2- Malik b. Enes, H. 93&#39;de doğmuş ve Hicri 179&#39;da vefat etmiştir.\r\n	3. Muhammed b. İdris Şafii, H 105&#39;de doğmuş ve H 204&#39;de vefat etmiştir.\r\n	4. Ahmed b. Hanbel H. 164&#39;de doğmuş ve H. 241&#39;de vefat etmiştir.\r\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu d&ouml;rt mezhebin hepsinin temelleri peygamber (s.a.a)&#39;dan en az y&uuml;z yıl sonra atılmaya başlamıştır. Birinci ve ikinci hicri y&uuml;zyılda Ehli Beyt&#39;i ilmi mercii olarak bilenler, bundan sonraki d&ouml;nemlerde olduğu gibi, şer&#39;i konularda Ehli Beyt&#39;e bağlı kalmışlardır.\r\n	Ama Ehl-i Beyt&#39;e bağlı olmayan M&uuml;sl&uuml;manlar ise bu mezheplerden hi&ccedil; birine bağlılık s&ouml;z konusu olmadan yaşayıp d&uuml;nyadan gitmişlerdir. Mezheplerin d&ouml;rtle sınırlandırılması her hangi bir şer&#39;i delile dayanmamaktadır. İkinci hicri y&uuml;zyıldan başlayarak Ehli Beyt&#39;i ilmi mercii olarak kabul etmeyen M&uuml;sl&uuml;manlar, &ccedil;eşitli mezheplere b&ouml;l&uuml;nm&uuml;şlerdir. B&ouml;ylece onlarca fıkhi mezhep ortaya &ccedil;ıkmıştır. Ancak Abbasi halifelerinin ve onlardan sonraki bazı y&ouml;neticilerin baskıları neticesinde bu d&ouml;rt mezhep resmi mezhep olarak yayılmış ve mezhepler d&ouml;rtle sınırlandırılmaya &ccedil;alışılmıştır.\r\n	Meşhur ve muteber tarih&ccedil;i Makrizi El-Hutet adlı eserinde bu husuta ş&ouml;yle yazıyor:\r\n	&quot;Kadi Ebu Yusuf H. 170&#39;de Abbasi Halifesi Harun Reşid tarafından kadılık makamına atandı; o işini s&uuml;rd&uuml;rerek başkadılık makamına kadar y&uuml;kseldi. O bu makamda Horasan&#39;dan tutun ta Şam&#39;a kadar b&uuml;t&uuml;n beldelerde &ouml;zellikle Ebu Hanife&#39;yi taklit edenleri bu makama adamaya dikkat ediyordu. B&ouml;ylece Hanefi mezhebinin yayılmasında Ebu Yusuf en b&uuml;y&uuml;k rol&uuml; oynadı.&quot; Doğuda Hanefi mezhebinin yayılmasıyla birlikte Batı&#39;da (Afrıka&#39;da) Ziyad b.Abdurrahman vasıtasıyla maliki mezhebi yayılmaktaydı. Makrizi diğer mezheplerin yayılmasına işaretle ş&ouml;yle diyor: Daha sonra Mısır sultanı Baybaros Mısır&#39;a Şafii, Maliki, Hanefi ve Hanbeli olarak d&ouml;rt kadı tayin etti. Baybaros 658&#39;de saltanatı ele ge&ccedil;irmiş ve 676&#39;da vefat etmiştir. Makrizi ş&ouml;yle diyor: &quot;H. 665 yılında Mısırda d&ouml;rt mezhebe bağlı d&ouml;rt kadının (hakimin) atanması ve bu işin s&uuml;rd&uuml;r&uuml;lmesi &uuml;zerine t&uuml;m İslam beldelerinde d&ouml;rt mezhebin dışında resmi tanınan başka bir mezhep kalmadı. Bu mezheplerden başkasına bağlı olanlarla d&uuml;şmanlık edildi; onlara karşı &ccedil;ıkıdı bu mezheplerden birine bağlı olmayan kimse kadı olarak tayin edilmedi hitabet, cemaat imamlığı ve tedris k&uuml;rs&uuml;s&uuml; ona verilmedi.\r\n	Bu m&uuml;ddet zarfında &ccedil;eşitli fakihler de bu mezheplere uymanın farz ve diğer mezheplere uymanın haram olduğuna dair fetvalar verdiler...&quot;\r\n	İbn-i Futi&#39;de El-havadisu&#39;l Camia adlı eserinde 631 yılının olaylarını anlatırken mezheplerin d&ouml;rtle sınırlandırılışının Abbasi Halifesi M&uuml;stansirubillah&#39;ın emriyle Bağdat&#39;taki Mustansariyye Medresesi&#39;nde bu mezheplerden her birine bir tedris k&uuml;rs&uuml;s&uuml; verilerek ger&ccedil;ekleştirildiğini a&ccedil;ık&ccedil;a vurguluyor.\r\n	Bu husustaki tarihi &ouml;rnekleri &ccedil;oğaltmak m&uuml;mk&uuml;nd&uuml;r. Kısacası bu d&ouml;rt mezhebin hak olup diğer mezheplerin hak olmadığı fikri her hangi bir şeri delile dayanmamaktadır. Bu mezheplerin d&ouml;rtle sınırlandırılmasında en &ouml;nemli rol&uuml; zalim sultanlar oynamıştır.\r\n	Kısaca s&ouml;ylemek gerekir ki tahkik ehline g&ouml;re, d&ouml;rt mezhebin hak ve diğer mezheplerin batıl olduğuna dair her hangi bir delil ortada yoktur.\r\n	Hatta bu mezheplerin kurucuları olan mezhep imamları bile ortaya koydukları g&ouml;r&uuml;şlerin (ki sonradan bir fıkhi mezhep haline gelmiştir) i&ccedil;tihattan ibaret olduğunu a&ccedil;ıklamışlardır bunlar kendi i&ccedil;tihatlarının hak ve diğerlerinin ge&ccedil;ersiz olduğunu iddia etmemişlerdir. &Ouml;rneğin Hatip Bağdadi Meşhur tarih kitabında (13. cildinde) Mezahim b. Zefr&#39;den naklediyor ki: &quot;Ebu Hanife&#39;ye &quot;Bu verdiğin fetvalar ve kitaplarında yazdığın bu konular ş&uuml;phesi olmayan hak mıdır?&quot; diye sordum. Ebu Hanife: &quot;Allah&#39;a yemin ederim ki bilmiyorum. (Benim bu fetvalarım) ş&uuml;phesi olmayan bir batıl da olabilir&quot; dedi.\r\n	Ehli Beyt imamları Ebu Hanife&#39;nin i&ccedil;tihadının batıl temele dayandığını a&ccedil;ık&ccedil;a ifade ettikleri sabittir.\r\n	Ebu Nueym, meşhur Hilye kitabında (c.3 s196) Amr b. Cemi&#39; den ş&ouml;yle nakleder: &quot;Ben ve İbn-i Ebi Leyla ve Ebu Hanife, İmam Cafer Sadık&#39;ın huzuruna gittik İmam: İbn-i Ebi leyla&#39;dan &quot;bu şahıs kimdir? diye sordu. Ebi Leyla din hususunda bilin&ccedil;li bir şahıstır diye cevap verdi. İmam: &quot;Şayet o dini kendi g&ouml;r&uuml;ş&uuml;yle kıyas ediyor? (Mukayese yoluyla h&uuml;k&uuml;mleri &ccedil;ıkarmaya &ccedil;alışıyor) dedi. O &quot;evet&quot; dedi. Sonra İmam kıyasın batıl olduğunu ispatlamak i&ccedil;in ondan bazı sorular sordu Ebu Hanife İmam&#39;ın sorularını cevaplayamadı. İmam, o soruların cevabını verdikten sonra ş&ouml;yle dedi: Ey Nu&#39;man (Ebu Hanife&#39;nin ismi Nu&#39;man&#39;dır) babam, b&uuml;y&uuml;kbabamdan nakletmiştir ki, Peygamber (s.a.a) ş&ouml;yle buyurdu: &quot;Din işlerinde ilk kıyas (mukayese ve benzetme) yoluna giden İblistir (Şeytan&#39;dır). Allah Teala ona: Adem&#39;e secde et, dedi. O ise &quot;Ben ondan daha &uuml;st&uuml;n&uuml;m beni ateşten ve onu topraktan yaratmışsın (yani Şeytan ateşle toprağı birbirine mukayese ederek kendi &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; ortaya koymaya &ccedil;alışmıştır)&quot; dedi. Her kim dinde kendi g&ouml;r&uuml;ş&uuml;yle kıyas ederse Allah Teala onu kıyamet g&uuml;n&uuml; İblisle birlikte kılar. &Ccedil;&uuml;nk&uuml; o, kıyasta ona (İblis&#39;e) uymuştur. Bu hadisi Ebu Nuaym başka bir senetle de nakleder bu ikinci nakilde ş&ouml;yle der: İmam Cafer Sadık Ebu Hanife&#39;den sordu ki: &quot;Adam &ouml;ld&uuml;rmek mi daha b&uuml;y&uuml;kt&uuml;r (b&uuml;y&uuml;k g&uuml;nahtır) yoksa zina mı? Ebu Hanife, adam &ouml;ld&uuml;rmek, diye cevap verdi. İmam dedi ki (&Ouml;yleyse neden) Allah Teala adam &ouml;ld&uuml;rmede (adam &ouml;ld&uuml;rmenin ispatında) iki şahidi yeterli bilmiştir; ama zinada d&ouml;rt şahit istemiştir.Yine İmam Cafer Sadık sordu ki &quot;Namaz mı daha &ouml;nemlidir yoksa oru&ccedil; mu? O namaz diye cevap verdi. Bunun &uuml;zerine İmam ş&ouml;yle dedi: &quot;&Ouml;yleyse neden kadın hayız (adet) olduğu zamandaki orucunu kaza etmesi gerekir ama namazını kaza etmesi gerekmez? Yazıklar olsun sana kıyas nasıl doğru olabilir? Allah&#39;tan kork ve dini kendi g&ouml;r&uuml;ş&uuml;nler kıyas etme.&quot; İbni Hallakan Ka&#39;nebi&#39;den naklediyor ki: Malik&#39;in (Maliki mezhebinin İmamı) &ouml;l&uuml;m hastalığında yanına gittim selam vererek oturdum. Malik&#39;in ağladığını g&ouml;rd&uuml;m. Neden ağlıyorsun? dedim. O nasıl ağlamayayım? Ağlamaya benden daha layık olan kim olabilir? Dedi Allah&#39;a yemin ederim ki kendi g&ouml;r&uuml;ş&uuml;m &uuml;zere fetva verdiğim her konuda bana bir kırba&ccedil; vurulmasını ve benim o fetvayı vermemiş olmamı isterdim. Keşke kendi reyimle fetvam olmasaydı... dedi.&quot;\r\n	Diğer iki mezhepler i&ccedil;in de aynı şeyler s&ouml;z konusudur. Kendi i&ccedil;tihadı ve reyiyle fetva veren ve kıyasın temelini atan İkinci Halife &Ouml;mer&#39;in bile &quot;Din hakkındaki g&ouml;r&uuml;şlere k&ouml;t&uuml;mser olun; bizim g&ouml;r&uuml;şler zanna ve tekell&uuml;fe dayanır&quot; dediğini İbn-i Hazm El- Muhella&#39;da nakleder. Ebu Davud Secistani de kendi S&uuml;nenin&#39;de &Ouml;mer&#39;in &quot;hak olan Peygamber&#39;in s&ouml;z&uuml;d&uuml;r, bizim g&ouml;r&uuml;ş ve s&ouml;zlerimiz b&ouml;yle değildir; bizim s&ouml;zlerimizi bırakın&quot; manasını ifade eden bir s&ouml;z&uuml;n&uuml; nakleder. (Oysa &Ouml;mer&#39;in bizzat kendisi kıyas yoluyla h&uuml;k&uuml;m &ccedil;ıkarmanın temelini atan şahıslardan sayılır. &Ouml;mer&#39;in kendi valisi olan Ebu Musa Eş&#39;ri&#39;ye ş&ouml;yle yazdığı nakledilmiştir: &quot;Kur&#39;an ve s&uuml;nnette olamayan ve senin hatırına bir şey gelmeyen konularda &ccedil;abuk fetva verme &ccedil;ok d&uuml;ş&uuml;n ve benzeri konuları bil ve onları birbiriyle karşılaştır ve hakka daha benzer olanına kıyas et&quot; -bk. Ebu İshak Şirazi Tebekatu&#39;l-fukaha, İbn-i Kayyim, A&#39;lam&#39;ul Mukiin-) Kısacası yukarıda işaret edildiği &uuml;zere Ehli Beyt imamlarının bu mezheplerin dayandıkları temelin (kıyas)&#39;ın batıl olduğunu a&ccedil;ıkladıklarını nazara alarak ve bizzat s&ouml;z konusu mezhep imamlarının bile, kendi g&ouml;r&uuml;şlerinin hak olmayacağını itiraf etmelerini g&ouml;z &ouml;n&uuml;nde bulundurarak ş&ouml;yle deriz: D&ouml;rt mezhep haktır demek din adına b&uuml;y&uuml;k pervasızlık sayılır. Allah bizleri b&uuml;y&uuml;k yanılgılardan korusun. Ama Caferi mezhebine gelince iş tamamen farklıdır &ccedil;&uuml;nk&uuml; bu mezhep Peygamber (s.a.a)&#39;nın Kur&#39;an ve Ehli Beyt&#39;e sarılmaya dair kesin emri doğrultusunda şer&#39;i h&uuml;k&uuml;mlerde Ehli beyt&#39;e uymayı esas almak temeli &uuml;zerine kuruludur. Bu mezhepte herhangi bir kıyas ve benzeri batıl y&ouml;ntemlere başvurulmaz. Ehli Beyt imamları (12 masum imam) sadece Allah&#39;ın onlara verdiği vehbi ilimle Allah&#39;ın dinini her hangi bir zann, i&ccedil;tihat ve reye başvurmadan ortaya koymuşlarıdır. Caferilik veya başka bir ismiyle şia (Ehli Beyt mektebi) Peygamber&#39;in ilmin kapısı olarak tanıttığı Hz. Ali ve onun soyundan olan masum imamlara uymak temeli &uuml;zere kuruludur. Bu fırkanın caferi olarak adlandırılması İmam Cafer Sadık&#39;ın bu mezhebin tek imamı olmasından değildir; Emevilerin &ccedil;&ouml;k&uuml;ş&uuml; ve Abbasilerin başa ge&ccedil;mesi d&ouml;neminde meydan gelen gevşemenin İmam Cafer Sadık&#39;ın d&ouml;nemine rastlaması ve bu iki grubun (Abbasilerle Emevi&#39;lerin) birbiriyle uğraşmasından dolayı meydana gelen nisbi rahatlıktan yararlanarak İmam Cafer Sadık&#39;ın Şia&#39;nın inan&ccedil;ları ve fıkhı meselelerini beyan etmesinden dolayıdır.\r\n	S&ouml;z fazla uzamasın diye şimdilik bu kadar yeter.',''),(17,'tr21','<p>\r\n	İslami &ouml;ğretilerde Allah&rsquo;a tevekk&uuml;l etmek, iki rek&acirc;t namaz kılmak ve uygun bir eş bulmak ve başarılı bir evlilik yapmak i&ccedil;in dua etmeye ek olarak başarısız evliliklerin &ouml;n&uuml;n&uuml; almak i&ccedil;in eş se&ccedil;iminde gerekli dikkat ve &ouml;zenin g&ouml;sterilmesi tavsiyesinde bulunulmuş ve bazıları asıl ve bazıları ise feri olan birtakım &ouml;l&ccedil;&uuml;ler belirtilmiştir. Asıl &ouml;l&ccedil;&uuml;lerin bazıları şunlardır: İman, g&uuml;nahlardan uzak durmak,&nbsp; iyi ahlak sahibi olmak ve kadın ve erkeğin denk olması. Evlilikte şer&rsquo;i eşitlikten kastedilen, erkek ve kadının İslam veya iman a&ccedil;ısından aynı d&uuml;zeyde ve sevide bulunmaları ve birbiriyle &ccedil;ok farklılık taşımamalarıdır. Elbette bu denklik ve aynı d&uuml;zeyde olmanın her iki tarafta yetkin olacağını ve bir d&uuml;zeyde bulunacağını iddia etmek olanaksızdır; zira insanlarda iman ve İslam&rsquo;ın g&uuml;&ccedil;l&uuml; ve zayıf dereceleri bulunur. Bu nedenle evlilikte denklik mefhumu nispi bir husustur. Fıkıh kitaplarında şer&rsquo;i denkliğin yanında &ouml;rf&icirc; denklik de belirtilmiştir. Ama &ouml;rf&icirc; denkliğe riayet etmek gerekli değildir. Elbette kızın d&uuml;ş&uuml;nsel a&ccedil;ıdan yeterli derecede r&uuml;şt etmediği ve velinin onun i&ccedil;in koca se&ccedil;tiği yerde bu m&uuml;stesnadır. &Ouml;rf&icirc; denklik kadın ve erkeğin toplumsal stat&uuml; a&ccedil;ısından birbirine uygun olmaları anlamına gelir; yaş ve ailevi asillik denkliği bu kabildendir.&nbsp;</p>\r\n','<p>\r\n	&nbsp;Evlilik, en aşkın değerlerin tecelli etmesi i&ccedil;in en uygun fırsata altyapı hazırlayan ve Allah nezdinde en sevilen m&uuml;essesedir. Bu esas uyarınca İslami &ouml;ğretilerde insanların evliliğe manevi ve kutsi bir bakışla bakmaları vurgulanmıştır. Kur&rsquo;an&rsquo;daki değişik ayetler bu iddiaya tanıklık etmektedir: &ldquo;Kendileri ile huzur bulasınız diye sizin i&ccedil;in t&uuml;r&uuml;n&uuml;zden eşler yaratması ve aranızda bir sevgi ve merhamet var etmesi de O&rsquo;nun (varlığının ve kudretinin) delillerindendir. Ş&uuml;phesiz bunda d&uuml;ş&uuml;nen bir toplum i&ccedil;in elbette ibretler vardır.&rdquo;[1] Aynı şekilde Kur&rsquo;an-ı Kerim evlilikten &ldquo;misak-ı galiz&rdquo;[2] yani sağlam ve kutsal ahit[3] olarak s&ouml;z etmektedir. Bu ahit; vefayı, g&uuml;veni, d&uuml;r&uuml;st ahitleşmeyi ve g&ouml;sterişsiz bir aşkı talep eder. &Ccedil;&uuml;nk&uuml; nefsan&icirc; eğilimler, bencillikler ve despot egoistlikler bu ahit ile &ccedil;elişir. Bu ahdin tarafları onu korumak, bekasını sağlamak ve sağlamlaştırmak i&ccedil;in hayatın değerli usullerine riayet etmelidir. Bu nedenle evlilik insanın &ouml;nemli se&ccedil;imlerinden biri olup neticesi t&uuml;m hayat boyunca var olacaktır. Bunun i&ccedil;in bu se&ccedil;imde dikkat ve &ouml;ng&ouml;r&uuml; &ndash; elbette vesvese seviyesinde olmamak kaydıyla[4]- mantıklı ve dini bir husustur.<br />\r\n	İslami buyruklarda liyakatli bir eş bulmayı ve başarılı bir evlilik yapmayı[5] talep etmek i&ccedil;in Allah&rsquo;a tevekk&uuml;l etmek, iki rek&acirc;t namaz kılmak ve dua etmek gibi girişimlere ek olarak başarısız evliliklerin &ouml;n&uuml;n&uuml; almak i&ccedil;in eş se&ccedil;imi hakkında gerekli dikkatin g&ouml;sterilmesi tavsiye edilmiş ve bir takım &ouml;l&ccedil;&uuml;ler dile getirilmiştir. Ama bu İslami &ouml;l&ccedil;&uuml;lerin bir b&ouml;l&uuml;m&uuml;n&uuml;n eş se&ccedil;imindeki asıl &ouml;l&ccedil;&uuml; ve şartlar ve bir b&ouml;l&uuml;m&uuml;n&uuml;n ise feri &ouml;l&ccedil;&uuml;ler olduğunu bilmemiz gerekir. Burada bu iki b&ouml;l&uuml;mde yer alan bazı &ouml;l&ccedil;&uuml;leri a&ccedil;ıklayacak ve inceleyeceğiz.<br />\r\n	Eş Se&ccedil;imindeki Asıl &Ouml;l&ccedil;&uuml;ler:<br />\r\n	A. Doğru Dinsel İnan&ccedil; ve İtikat (İman):<br />\r\n	İslami &ouml;ğretiler esasınca doğru dinsel iman ve inan&ccedil;lar eş i&ccedil;in gerekli en &ouml;nemli &ouml;zellik sayılır. Bu şart t&uuml;m zaman ve mek&acirc;nsal koşullarda bir eş i&ccedil;in zorunludur. Bundan dolayı eğer bir birey uygun d&uuml;zeyde iman ve dinsel inan&ccedil;lar bazında ortak &ouml;zellikler taşımazsa,&nbsp; gerekli şartlardan yoksun addedilir. Başka şartlara haiz olsa bile durum değişmez; zira insanı d&uuml;nya ve ahiret hayatından alıkoyar.<br />\r\n	Kur&rsquo;an ayetleri ve hadislerde evlilikte imanın şart olması a&ccedil;ık&ccedil;a belirtilmiştir: &ldquo;İman etmedikleri s&uuml;rece Allah&rsquo;a ortak koşan kadınlarla evlenmeyin. Allah&rsquo;a ortak koşan kadın hoşunuza gitse de, m&uuml;min bir cariye Allah&rsquo;a ortak koşan bir kadından daha hayırlıdır. İman etmedikleri s&uuml;rece Allah&rsquo;a ortak koşan erkeklerle, kadınlarınızı evlendirmeyin. Allah&rsquo;a ortak koşan h&uuml;r erkek hoşunuza gitse de; iman eden bir k&ouml;le, Allah&rsquo;a ortak koşan bir erkekten daha hayırlıdır. Onlar ateşe &ccedil;ağırırlar, Allah ise izniyle, cennete ve bağışlanmaya &ccedil;ağırır. O, insanlara ayetlerini a&ccedil;ıklar ki, &ouml;ğ&uuml;t alıp d&uuml;ş&uuml;ns&uuml;nler.&rdquo;[6] Hz. Peygamberi Ekrem (s.a.a) bu hususta ş&ouml;yle buyurmaktadır: &ldquo;Her kim kızını fasık bir erkek ile evlendirirse, bu davranışıyla onunla ilişkisini kesmiş olur.&rdquo;[7] İmam Sadık (a.s) ş&ouml;yle buyurmaktadır: &ldquo;Eğer bir erkek g&uuml;zellik ve serveti nedeniyle bir kadın ile evlenirse, her iki husustan(g&uuml;zellik ve servet)&nbsp; mahrum kalır ve eğer dini ve takvası i&ccedil;in evlenirse, Allah ona mal ve g&uuml;zellik de nasip eder.&rdquo;[8]Artı, inan&ccedil;sal ve ahlaki &ouml;zelliklerin varlığı başka her etkenden daha &ccedil;ok g&uuml;ven yaratabilir; zira ahlaki &uuml;st&uuml;nl&uuml;kler ve dinsel inan&ccedil;lara sahip olmak insanı değiştirmekle kalmaz, karşı tarafın mutmain olmasına sebep olur. Bu husus iki evli tarafın ilk anlaşmasına altyapı oluşturur ve bunun hayat boyunca s&uuml;rmesinde belirleyici bir rol oynar.<br />\r\n	B. G&uuml;zel Ahlaka Sahip Olmak:<br />\r\n	İslam&rsquo;da g&uuml;zel ahlaka sahip olmak gibi ahlaki &ouml;zellikler uygun eş i&ccedil;in gerekli &ouml;zellik ve şartlardan sayılır. Burada g&uuml;zel ahlaktan kastedilen, yaşamda uygun davranış ve ilişkilerde bulunmak ve bireyler ile uyuşup onlara tolerans g&ouml;stermektir. G&uuml;zel huy; hoş ahlak ve g&uuml;zel davranış, s&ouml;ze g&uuml;zellik katmak, ş&uuml;kretmek, g&uuml;zel konuşmak, hakikati s&ouml;ylemek, sevgi, &ouml;d&uuml;llendirme ve d&uuml;r&uuml;stl&uuml;k anlamına gelir. Evlilik hayatının esası uyuşma, anlaşma ve yardımlaşmadır ve bu hususlar sadece g&uuml;zel ahlak sayesinde ger&ccedil;ekleşir.<br />\r\n	İnsan g&uuml;zel sıfat, adet, ahlak, huy, faziletler, erdemler, g&uuml;zel amel ve davranışlar ile s&uuml;slenmeli ve k&ouml;t&uuml; sıfat ve ahlaki hastalıklardan uzak olmalıdır; zira insanın şiddetli ve isyank&acirc;r d&uuml;rt&uuml;lerini kontrol edebilecek tek etken ve genel huzur ve barış&ccedil;ıl bir hayat yolunda ilim ve sanatı y&ouml;nlendirebilecek tek etken ger&ccedil;ek ahlaktır. Bu da Allah&#39;a ger&ccedil;ek anlamda iman etmekten kaynaklanır. İki taraf ve diğer aile &uuml;yelerinin sevin&ccedil; ve gen&ccedil;leşmesine sebep olan yaşamda g&uuml;zel ahlaka sahip olmak, rivayetlerde dile getirilmiş ve k&ouml;t&uuml; ahlaklı eşin insanı erken yaşta ihtiyarlığa m&uuml;ptela kılacağı belirtilmiştir. Bu nedenle hadislerde k&ouml;t&uuml; ahlak sahibi kimseler ile evlenmek men edilmiştir:<br />\r\n	Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Bir erkeğin İslam&rsquo;ı kabul ettikten sonra d&uuml;r&uuml;st bir kadın ile evlenmekten daha &uuml;st&uuml;n ve iyi bir k&acirc;rı olmaz. B&ouml;yle bir kadın erkeğin kendisini g&ouml;rd&uuml;ğ&uuml;nde sevindiği, s&ouml;z&uuml;ne itaat ettiği ve kocasının gıyabında kendi iffetini ve malını koruduğu kadındır.&rdquo;<br />\r\n	Bir şahıs İmam Rıza&rsquo;dan (a.s) bir birey hakkında ş&ouml;yle sorar: Yakınlarımdan biri kızımı istemektedir ve bazı a&ccedil;ılardan eş olma liyakati taşımaktadır ama ahlakı k&ouml;t&uuml;d&uuml;r ne yapmalıyım? İmam Rıza (a.s) ş&ouml;yle buyurur: Eğer ahlakı k&ouml;t&uuml; ise ona kız verme.<br />\r\n	İslam&rsquo;ın bakışında asıl olarak değerlendirilen ve bazılarına işaret edilen &ouml;l&ccedil;&uuml;lere ek olarak başka &ouml;l&ccedil;&uuml;ler de İslam tarafından belirtilmiştir. Bu &ouml;l&ccedil;&uuml;ler &ouml;nem a&ccedil;ısından asıl &ouml;l&ccedil;&uuml;ler derecesinde değildir. Ama İslam&rsquo;da bu &ouml;l&ccedil;&uuml;lere &ouml;zel bir &ouml;zen g&ouml;sterilmiştir. Bu &ouml;l&ccedil;&uuml;ler feri &ouml;l&ccedil;&uuml;lerdir.<br />\r\n	C. G&uuml;nahlardan Uzak Durmak:<br />\r\n	Zina gibi bir g&uuml;naha a&ccedil;ık ve aşik&acirc;r bir şekilde bulaşmayacak d&uuml;zeyde insanın takvalı olması gerekir. Rivayetlerde eş se&ccedil;imi i&ccedil;in bu &ouml;l&ccedil;&uuml; ve şart vurgulanmıştır: İmam Sadık (a.s) ş&ouml;yle buyurmaktadır: &ldquo;M&uuml;sl&uuml;man erkekler a&ccedil;ık&ccedil;a ve pervasız şekilde zina eden kadınlar ile evlenmesinler ve aynı şekilde iffetli ve M&uuml;sl&uuml;man kadınlar a&ccedil;ık&ccedil;a zina eden erkekleri eş olarak kendilerine se&ccedil;mesinler. Ama t&ouml;vbe ederlerse (ger&ccedil;ekten &ccedil;irkin ve iffet karşıtı amellerden el &ccedil;ekerlerse) onlar ile evlenebilirler.&rdquo;[9]<br />\r\n	D. Denklik:<br />\r\n	Eş se&ccedil;imi konusunda denklik ş&uuml;phesiz İslam&rsquo;ın asıl &ouml;l&ccedil;&uuml;lerinden biridir. Denklik konum, kadir ve değerde aynı d&uuml;zey ve sevide bulunmaktır.[10] Fıkıh kitaplarında evlilikte kadın ve erkek arasındaki denklik bağlamında iki mihenk taşı belirtilmiştir.<br />\r\n	1. Şer&rsquo;i Denklik: Şer&rsquo;i denklik, M&uuml;sl&uuml;man olmak gibi evlilik akdinin doğruluk ve sıhhatinde gerekli olan şeylerdir. Bu hususlar, kadın ve erkeğin İslam[11] veya iman[12] a&ccedil;ısından aynı d&uuml;zey ve denklikte bulunmaları ve birbiri ile &ccedil;ok fazla farklılık taşımamaları anlamına gelir. Elbette bu denklik ve aynı d&uuml;zeyde olmanın her iki tarafta yetkin olacağını ve bir d&uuml;zeyde bulunacağını iddia etmek olanaksızdır; zira insanlarda iman ve İslam&rsquo;ın g&uuml;&ccedil;l&uuml; ve zayıf dereceleri bulunur. Bu nedenle evlilikte denklik mefhumu nispi bir husustur ve ilahi peygamberlerin &ouml;nemli bir s&uuml;nneti olan evlilik m&uuml;essesesinin k&acirc;mil bir dengin olmayışı y&uuml;z&uuml;nden terk edilmesi doğru değildir. Bundan dolayı şer&rsquo;i denklik a&ccedil;ısından bir M&uuml;sl&uuml;man&rsquo;ın kitap ehli olmayan bir k&acirc;fir ile evlenmesi ve bir M&uuml;sl&uuml;man kadının hatta kitap ehli bir k&acirc;fir ile evlenmesi doğru değildir.[13] Bu, t&uuml;m fakihlerin ittifak ettiği bir husustur. Ama M&uuml;sl&uuml;man erkeğin ehli kitaptan bir kadın ile evlenmesinin doğru olup olmadığı hakkında fakihler arasında değişik g&ouml;r&uuml;şler mevcuttur ve son d&ouml;nem fakihleri arasındaki meşhur g&ouml;r&uuml;ş, onlar ile daimi evlilik yapmanın haram olmasıdır.[14]&nbsp; Elbette bu şer&rsquo;i denkliğe y&ouml;nelik bir ilk bakış olup gereklilik addetmekte ve akdin doğruluğunun şartı sayılmaktadır.<br />\r\n	2. &Ouml;rf&icirc; denklik: Kadın ve erkeğin toplumsal stat&uuml; a&ccedil;ısından birbirine uygun olması anlamına gelir.[15] Kadın ve erkek arasında d&uuml;ş&uuml;nsel bir uygunluk, ruhsal ve ahlaki bir yakınlık bulunmalı ve iki eşin birbirini iyice anlaması ve hayat yuvaları sıcak ve aydın olması i&ccedil;in ailevi k&uuml;lt&uuml;r ve psikoloji a&ccedil;ısından aynı d&uuml;zeyde olmaları gerekir. Fıkıh kitaplarında şer&rsquo;i denkliğin yanında &ouml;rf&icirc; denklik de belirtilmiştir. Ama &ouml;rf&icirc; denkliğe riayet etmek gerekli değildir. Elbette kızın d&uuml;ş&uuml;nsel a&ccedil;ıdan yeterli derecede r&uuml;şt etmediği ve velinin onun i&ccedil;in koca se&ccedil;tiği yerde bu m&uuml;stesnadır.[16]&nbsp; Bununla birlikte evlilikte denklik manası hakkında şer&rsquo;i ve &ouml;rf&icirc; denklik arasında ortak olan şey, kadın ve erkeğin dini a&ccedil;ıdan[17] aynı d&uuml;zeyde bulunması ve dinsel ve ahlaki şartlara haiz olmalarıdır. Maddi ve mali meselelerde birbirine denk olmaları ve aynı d&uuml;zeyde bulunmaları gerekmemektedir.[18] İmam Sadık (a.s) evlilikte denklik hakkında ş&ouml;yle buyurmaktadır: &ldquo;Denklik ve aynı d&uuml;zeyde bulunmak erkeğin namuslu, haysiyetli olması ve ailenin giderini karşılayacak g&uuml;&ccedil;te bulunmasıdır.&rdquo;[19] &ldquo;Bazı m&uuml;minler birbirinin dengi, eşi ve benzeridirler.&rdquo;[20] (Yani evlilikte riayet edilmesi gereken denklik aynı dinden olmadır.)<br />\r\n	Eş Se&ccedil;iminde Feri &Ouml;l&ccedil;&uuml;ler<br />\r\n	Evlilikte iki tarafın dikkat etmesinin iyi sayıldığı ve riayet edilmesi gereken bazı &ouml;l&ccedil;&uuml; ve şartlar şunlardır:<br />\r\n	A. Ailevi Asillik ve Saygınlık:<br />\r\n	Aile, ruhsal ve eğitim konuları ve dinsel bakış iki gencin ortak yaşamında &ouml;nemli bir rol oynar. Aileler her ne kadar yapı, terkip ve inan&ccedil; y&ouml;n&uuml;nden birbirine yakın olursa, evli iki taraf arasında doğru ve kalıcı bağların kurulma imk&acirc;nı daha &ccedil;oktur. Ailevi asillik ve saygınlıktan kasıt servet ve toplumsal stat&uuml; değildir. Kastedilen necabet, dindarlık ve temizliktir. Bir şahıs evlilik yoluyla bir aile ile birliktelik kurduğunda kesin olarak s&ouml;z konusu ailenin bir&ccedil;ok ahlaki, ruhi, akli ve bedensel &ouml;zellikleri veraset, ortam, adet ve eğitim yolu aracılığıyla bu bireye ge&ccedil;er ve o da bu &ouml;zellikleri evlilik yoluyla aileye ve kendi evlatlarına aktarır. Bu esas uyarınca İslam a&ccedil;ısından şerefli, asil ve sağlıklı bir ortama sahip bir aileden bir birey ile evlenmek &ouml;nemli bir &ouml;zellik sayılır. Masumların s&ouml;zlerinde bu konuya hassasiyet g&ouml;sterdikleri anlaşılmaktadır. Nitekim bir rivayette ş&ouml;yle okumaktayız: Bir g&uuml;n Allah Resul&uuml; (s.a.a) ayağa kalktı ve etrafındakilere ş&ouml;yle buyurdu: &ldquo;Bataklıkta biten yeşil ve g&uuml;zel bitkilerden sakının.&rdquo; Ey Allah Resul&uuml; bu s&ouml;zden kastedilen nedir diye soruldu. Hz. Peygamber (s.a.a) ş&ouml;yle cevap verdi: &ldquo;Kastedilen k&ouml;t&uuml; aile ve bozuk bir ortamda yetişen g&uuml;zel ve hoş y&uuml;zl&uuml; kadındır.&rdquo;[21] İmam Sadık (a.s) ş&ouml;yle buyurmaktadır: &ldquo;Liyakatli ve erdemli bir aileden eşinizi se&ccedil;iniz; zira spermanın etkisi vardır.&rdquo;[22]Yani anne ve babanın &ouml;zellik ve halleri sperma yoluyla evladına ge&ccedil;er. Bundan dolayı evlilik salt iki gencin arasındaki bir bağ değildir, bilakis iki aile arasındaki bir bağdır. Bu bağlılıkta dini ve inan&ccedil;sal &ouml;zelliğin korunması i&ccedil;in doğru ve salih bireyler ile bağ kurulmalıdır. Her ne kadar eş se&ccedil;imi hususunda ailevi asillik feri &ouml;l&ccedil;&uuml;lerden sayılsa da İslam&rsquo;ın bakışında bu husus &ccedil;ok &ouml;nemsenmiştir. Bundan dolayı da diğer feri &ouml;l&ccedil;&uuml;lere nazaran daha fazla bir &ouml;neme sahiptir.<br />\r\n	B. Zahiri G&uuml;zellik ve &Ccedil;ekicilik:<br />\r\n	Bir grubun bakışında iki tarafın ve &ouml;zellikle kadının g&uuml;zellik ve &ccedil;ekiciliği gibi bir takım &ouml;zellikler evlilikte &ouml;nemli bir etken telakki edilmektedir. Elbette karşılıklı ilgi ve alakanın oluşması ve cinsel ihtiya&ccedil;larının giderilmesi kadın ve erkeğin birbirine y&ouml;nelik taşıdığı ilgi ve sevgi hislerine dayanır. Eğer evlilikte bu ilgi ve alaka olmazsa, ailevi memnuniyetsizliğin altyapısı başlangı&ccedil;ta oluşuverir. Bu doğal &ouml;zellik, İslam&rsquo;ın bakışında da &ouml;nemsenmiştir. Ama onun ne derecede bir &ouml;nem taşıdığına bakılmalıdır. Bazıları zahiri g&uuml;zelliğin esas olduğuna ve &ouml;nem a&ccedil;ısından diğer etkenlerin ikinci derecede bulunduğuna inanır. Oysaki g&uuml;zellik ve &ccedil;ekicilik tek başına aile yaşamı kurmak i&ccedil;in yeterli olamaz; zira ortak yaşamın bir takım g&ouml;rev, sorumluluk ve zorlukları vardır ve bu g&uuml;zelliğe atıfta bulunarak onların &uuml;stesinden gelinemez. G&uuml;zellik ve &ccedil;ekicilik kadın ve erkek arasındaki bağ i&ccedil;in uygun bir başlangı&ccedil; noktası sayılır ama yeterli şart ve &ouml;l&ccedil;&uuml; sayılmaz. İslam&rsquo;ın bakışında g&uuml;zellik ancak diyanet ve diğer manevi erdem ve kemaller ile birlikte olduğunda değerli ve &uuml;st&uuml;n sayılır. Aksi takdirde İslam&rsquo;ın &ouml;nemsediği g&uuml;zel sıfatları taşımaksızın salt zahiri g&uuml;zellik ve &ccedil;ekiciliğin varlığı eş i&ccedil;in zahmet ve zorluğa sebep olabilir. Nitekim &ouml;nceki &ouml;l&ccedil;&uuml;lerde hadislere işaret edildi. Dikkat edilmesi gereken bir nokta, g&uuml;zelliğini nispi bir husus olmasıdır. Erkek ve kadının g&uuml;zellik ve &ccedil;ekiciliği birbirine d&ouml;n&uuml;k olarak ve iki tarafın aile bireyleri bağlamında g&ouml;z &ouml;n&uuml;nde bulundurulmalıdır. Bundan dolayı iki bireyin zahiri &ccedil;ekicilik a&ccedil;ısından birbirine uygun d&uuml;şmesi ama başka bir şahsın perspektifinden o ikisinden birinin g&uuml;zel g&ouml;r&uuml;nmemesi muhtemeldir.<br />\r\n	C. Yaş ve Eğitim Uygunluğu<br />\r\n	Eş se&ccedil;iminde yaşta bir denklik ve uygunluğun olması gerekir. Kız ve erkek arasındaki cinsel erginlik yaşının farklılığı doğal bir husustur. Oğlan kızdan yaklaşık d&ouml;rt yıl sonra cinsel buluğa ermektedir. Bu y&uuml;zden evlilik hususunda onların yaş farklılığının en az bu miktarda olması daha iyidir (erkek b&uuml;y&uuml;k olmalıdır) ama bu zorunlu değildir.[23]<br />\r\n	&nbsp;<br />\r\n	[1]Rum Suresi, 21. ayet.<br />\r\n	[2]Nisa Suresi, 21. ayet: &ldquo;Hem, siz eşlerinizle birleşmiş ve onlar da sizden sağlam bir s&ouml;z almış iken, onu nasıl (geri) alırsınız?&rdquo;<br />\r\n	[3]Mekarim Şirazi, Nasır, Tefsiri Numune, c. 3, s. 323, Daru&rsquo;l-Kutubi&rsquo;l-İslamiye, Tahran, &ccedil;apı evvel, 1374 h.ş.<br />\r\n	[4]Daha fazla bilgi i&ccedil;in, &ldquo;Eş Se&ccedil;iminde Vesvese&rdquo;, Soru: 9804, (Site: 9774) m&uuml;racaat edebilirsiniz.<br />\r\n	[5] Şu hadis gibi: İmam Ali (a.s) ş&ouml;yle buyurmuştur: &ldquo;Sizden herkim evlenme kararı alırsa, iki rekat namaz kılsın, sonra Hamd ve Yasin surelerini okusun ve Allah&rsquo;a hamd ve sena ettikten sonra ş&ouml;yle s&ouml;ylesin: Ey Allahım! Bana salih, i&ccedil;ten, &ccedil;ok evlatlı, ş&uuml;kreden, kanaatk&acirc;r, teslim olmuş ve gayretli bir kadın nasip et ki eğer iyilik yaparsam ş&uuml;kretsin ve eğer seni unutursam bana hatırlatsın, evden ayrıldığımda hayatı ve haysiyeti korusun, eve geldiğimde beni hoşnut ve mutlu kılsın, eğer ona emirde bulunursam itaat etsin, ona yemin i&ccedil;tiğimde bana inansın, eğer ona kızar ve sinirlenirsem beni memnun ve mutlu kılsın. Ey celal ve y&uuml;celik sahibi Allahım! B&ouml;yle bir kadını bana kısmet et; zira ben senin azametli dergahından yardım alıyorum ve senin kısmetim kıldığından başka bir şeyim yoktur. Eğer bir şahıs bu namazı ve duayı yerine getirecek olursa, Allah onun isteğine icabet eder. D&uuml;ğ&uuml;n gecesi geldiği ve kadının yanına geldiği zaman da iki rek&acirc;t namaz kılsın ve sonra elini kadının alnına koysun ve ş&ouml;yle desin: Allahumme barek li ve fi ehli ve barek leha fi ve ma cema&rsquo;te beynena, fecma&rsquo; beynena fi hayr ve yemn.&rdquo; (Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c. 100, s. 268, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, 1404 h.k.)<br />\r\n	[6]Bakara Suresi, 221. ayet.<br />\r\n	[7]Tebersi, Raziyuddin Hasan b. Fazl, Mekarimu&rsquo;l-Ahlak, s. 204, İntişaratı Şerif Rezi, Kum, 1412 h.k.<br />\r\n	[8]Amuli, Şeyh H&uuml;rr&rsquo;&uuml;, Vesailu&rsquo;ş-Şia, c. 20, s. 49 ve 50, M&uuml;esseset&uuml;A&rsquo;lu&rsquo;l-Beyt (a.s), Kum, 1409 h.k.<br />\r\n	[9]Mekarimu&rsquo;l-Ahlak, s. 204.<br />\r\n	[10]Ragıbİsfahani, Hasan b. Muhammed, el-M&uuml;fredat fi Garibi&rsquo;l-Kur&rsquo;an, s. 718, Tahkik, Safvan Adnan Davudi, Daru&rsquo;l-İlmed-Daru&rsquo;ş-Şamiyye, Demeşk Beyrut, &ccedil;apı evvel, 1412; Mehyar, Rıza, FerhengiEbcediyi Arabi &ndash; Farsi, s. 731, İntişaratı İslami.<br />\r\n	[11]Bazı fakihler şer&icirc; denkliğin asıl &ouml;l&ccedil;&uuml;s&uuml;n&uuml; İslam bilmişlerdir. Hz. Ayetullah Uzma Beh&ccedil;et: M&uuml;sl&uuml;man M&uuml;sl&uuml;man&rsquo;ın dengidir ve onların evliliği sakıncasızdır. (Beh&ccedil;et, Muhammed Taki, İstiftaat, c. 4, s. 15, Neşri defteri Ayetullah Behcet, Kum, &ccedil;apı evvel, 1428 h.k.).<br />\r\n	[12]Bazı fakihler şer&icirc; denkliğin asıl &ouml;l&ccedil;&uuml;s&uuml;n&uuml; iman bilmişlerdir. Ayetullah Uzma Tebrizi: M&uuml;min m&uuml;minenin dengidir ve diğer hususların etkisi yoktur.(Tebrizi, Cevad b. Ali, İstiftaatıCedid, c. 1, s. 350, Kum, &ccedil;apı evvel).<br />\r\n	[13]Necefi, Muhammed Hasan, Cevahiru&rsquo;l-Kelam, c. 30, s. 92, Muhakkık / Musahhih: Abbas Gu&ccedil;ani ve Ali Ahundi, Daruİhyau&rsquo;t-Turasu&rsquo;l-Arabi, &ccedil;apı heftum, Beyrut.<br />\r\n	[14]Şahrudi, Seyyid Muhammed Haşimi nazarı altında bazı araştırmacılar, Ferhenği Fıkhı Mutabıkı Mezhebi Ehli Beyt (a.s), c. 1, s. 484, Muhakkık ve Musahhih: Muhakkıkanı m&uuml;essese-i Dairetu&rsquo;l-Mearifi Fıkhı İslami ve Muhakkıkanı m&uuml;essese-i Dairetu&rsquo;l-Mearifi Fıkhı İslamiber mezhebi Ehli Beyt (a.s), Kum, &ccedil;apı evvel, 1426 h.k.<br />\r\n	[15]MekarimŞirazi, Nasır, AhkamıBanuvan, s. 142, Muhakkık ve Musahhih: Ebu&rsquo;l-Kasım AliyanNejadi, İntişaratı Medrese-i İmam Ali b. Eb. Talip (a.s), Kum, &ccedil;apı yazdehum, 1428 h.k.<br />\r\n	[16]a.g.e, s. 142.<br />\r\n	[17]Ferhenği Fıkhı Mutabıkı Mezhebi Ehli Beyt (a.s), c. 1, s. 367.<br />\r\n	[18]MuhakkıkDamadYezdi, Seyyid Mustafa, BerresiyiFıkhiyi Hukuk-u Hanivade, s. 366, Kum, &ccedil;apı evvel.<br />\r\n	[19]Şeyh Saduk, Men la Yehzeruhu&rsquo;l-Fakih, c. 3, s. 394, İntişaratı Camiayı M&uuml;derrisin, Kum, &ccedil;apı dovvum, 1404h.k.<br />\r\n	[20]Men la Yehzeruhu&rsquo;l-Fakih, c. 3, s. 393.<br />\r\n	[21]El-Kafi, c. 5, s. 332.<br />\r\n	[22]Mekarimu&rsquo;l-Ahlak, s. 197.<br />\r\n	[23]&ldquo;Eş Se&ccedil;imi&rdquo;, Soru: 2102&rsquo;den (Site: 2167) alınmıştır.</p>\r\n','İslami &ouml;ğretilerde Allah&rsquo;a tevekk&uuml;l etmek, iki rek&acirc;t namaz kılmak ve uygun bir eş bulmak ve başarılı bir evlilik yapmak i&ccedil;in dua etmeye ek olarak başarısız evliliklerin &ouml;n&uuml;n&uuml; almak i&ccedil;in eş se&ccedil;iminde gerekli dikkat ve &ouml;zenin g&ouml;sterilmesi tavsiyesinde bulunulmuş ve bazıları asıl ve bazıları ise feri olan birtakım &ouml;l&ccedil;&uuml;ler belirtilmiştir. Asıl &ouml;l&ccedil;&uuml;lerin bazıları şunlardır: İman, g&uuml;nahlardan uzak durmak,&nbsp; iyi ahlak sahibi olmak ve kadın ve erkeğin denk olması. Evlilikte şer&rsquo;i eşitlikten kastedilen, erkek ve kadının İslam veya iman a&ccedil;ısından aynı d&uuml;zeyde ve sevide bulunmaları ve birbiriyle &ccedil;ok farklılık taşımamalarıdır. Elbette bu denklik ve aynı d&uuml;zeyde olmanın her iki tarafta yetkin olacağını ve bir d&uuml;zeyde bulunacağını iddia etmek olanaksızdır; zira insanlarda iman ve İslam&rsquo;ın g&uuml;&ccedil;l&uuml; ve zayıf dereceleri bulunur. Bu nedenle evlilikte denklik mefhumu nispi bir husustur. Fıkıh kitaplarında şer&rsquo;i denkliğin yanında &ouml;rf&icirc; denklik de belirtilmiştir. Ama &ouml;rf&icirc; denkliğe riayet etmek gerekli değildir. Elbette kızın d&uuml;ş&uuml;nsel a&ccedil;ıdan yeterli derecede r&uuml;şt etmediği ve velinin onun i&ccedil;in koca se&ccedil;tiği yerde bu m&uuml;stesnadır. &Ouml;rf&icirc; denklik kadın ve erkeğin toplumsal stat&uuml; a&ccedil;ısından birbirine uygun olmaları anlamına gelir; yaş ve ailevi asillik denkliği bu kabildendir.&nbsp;','&nbsp;Evlilik, en aşkın değerlerin tecelli etmesi i&ccedil;in en uygun fırsata altyapı hazırlayan ve Allah nezdinde en sevilen m&uuml;essesedir. Bu esas uyarınca İslami &ouml;ğretilerde insanların evliliğe manevi ve kutsi bir bakışla bakmaları vurgulanmıştır. Kur&rsquo;an&rsquo;daki değişik ayetler bu iddiaya tanıklık etmektedir: &ldquo;Kendileri ile huzur bulasınız diye sizin i&ccedil;in t&uuml;r&uuml;n&uuml;zden eşler yaratması ve aranızda bir sevgi ve merhamet var etmesi de O&rsquo;nun (varlığının ve kudretinin) delillerindendir. Ş&uuml;phesiz bunda d&uuml;ş&uuml;nen bir toplum i&ccedil;in elbette ibretler vardır.&rdquo;[1] Aynı şekilde Kur&rsquo;an-ı Kerim evlilikten &ldquo;misak-ı galiz&rdquo;[2] yani sağlam ve kutsal ahit[3] olarak s&ouml;z etmektedir. Bu ahit; vefayı, g&uuml;veni, d&uuml;r&uuml;st ahitleşmeyi ve g&ouml;sterişsiz bir aşkı talep eder. &Ccedil;&uuml;nk&uuml; nefsan&icirc; eğilimler, bencillikler ve despot egoistlikler bu ahit ile &ccedil;elişir. Bu ahdin tarafları onu korumak, bekasını sağlamak ve sağlamlaştırmak i&ccedil;in hayatın değerli usullerine riayet etmelidir. Bu nedenle evlilik insanın &ouml;nemli se&ccedil;imlerinden biri olup neticesi t&uuml;m hayat boyunca var olacaktır. Bunun i&ccedil;in bu se&ccedil;imde dikkat ve &ouml;ng&ouml;r&uuml; &ndash; elbette vesvese seviyesinde olmamak kaydıyla[4]- mantıklı ve dini bir husustur.\r\n	İslami buyruklarda liyakatli bir eş bulmayı ve başarılı bir evlilik yapmayı[5] talep etmek i&ccedil;in Allah&rsquo;a tevekk&uuml;l etmek, iki rek&acirc;t namaz kılmak ve dua etmek gibi girişimlere ek olarak başarısız evliliklerin &ouml;n&uuml;n&uuml; almak i&ccedil;in eş se&ccedil;imi hakkında gerekli dikkatin g&ouml;sterilmesi tavsiye edilmiş ve bir takım &ouml;l&ccedil;&uuml;ler dile getirilmiştir. Ama bu İslami &ouml;l&ccedil;&uuml;lerin bir b&ouml;l&uuml;m&uuml;n&uuml;n eş se&ccedil;imindeki asıl &ouml;l&ccedil;&uuml; ve şartlar ve bir b&ouml;l&uuml;m&uuml;n&uuml;n ise feri &ouml;l&ccedil;&uuml;ler olduğunu bilmemiz gerekir. Burada bu iki b&ouml;l&uuml;mde yer alan bazı &ouml;l&ccedil;&uuml;leri a&ccedil;ıklayacak ve inceleyeceğiz.\r\n	Eş Se&ccedil;imindeki Asıl &Ouml;l&ccedil;&uuml;ler:\r\n	A. Doğru Dinsel İnan&ccedil; ve İtikat (İman):\r\n	İslami &ouml;ğretiler esasınca doğru dinsel iman ve inan&ccedil;lar eş i&ccedil;in gerekli en &ouml;nemli &ouml;zellik sayılır. Bu şart t&uuml;m zaman ve mek&acirc;nsal koşullarda bir eş i&ccedil;in zorunludur. Bundan dolayı eğer bir birey uygun d&uuml;zeyde iman ve dinsel inan&ccedil;lar bazında ortak &ouml;zellikler taşımazsa,&nbsp; gerekli şartlardan yoksun addedilir. Başka şartlara haiz olsa bile durum değişmez; zira insanı d&uuml;nya ve ahiret hayatından alıkoyar.\r\n	Kur&rsquo;an ayetleri ve hadislerde evlilikte imanın şart olması a&ccedil;ık&ccedil;a belirtilmiştir: &ldquo;İman etmedikleri s&uuml;rece Allah&rsquo;a ortak koşan kadınlarla evlenmeyin. Allah&rsquo;a ortak koşan kadın hoşunuza gitse de, m&uuml;min bir cariye Allah&rsquo;a ortak koşan bir kadından daha hayırlıdır. İman etmedikleri s&uuml;rece Allah&rsquo;a ortak koşan erkeklerle, kadınlarınızı evlendirmeyin. Allah&rsquo;a ortak koşan h&uuml;r erkek hoşunuza gitse de; iman eden bir k&ouml;le, Allah&rsquo;a ortak koşan bir erkekten daha hayırlıdır. Onlar ateşe &ccedil;ağırırlar, Allah ise izniyle, cennete ve bağışlanmaya &ccedil;ağırır. O, insanlara ayetlerini a&ccedil;ıklar ki, &ouml;ğ&uuml;t alıp d&uuml;ş&uuml;ns&uuml;nler.&rdquo;[6] Hz. Peygamberi Ekrem (s.a.a) bu hususta ş&ouml;yle buyurmaktadır: &ldquo;Her kim kızını fasık bir erkek ile evlendirirse, bu davranışıyla onunla ilişkisini kesmiş olur.&rdquo;[7] İmam Sadık (a.s) ş&ouml;yle buyurmaktadır: &ldquo;Eğer bir erkek g&uuml;zellik ve serveti nedeniyle bir kadın ile evlenirse, her iki husustan(g&uuml;zellik ve servet)&nbsp; mahrum kalır ve eğer dini ve takvası i&ccedil;in evlenirse, Allah ona mal ve g&uuml;zellik de nasip eder.&rdquo;[8]Artı, inan&ccedil;sal ve ahlaki &ouml;zelliklerin varlığı başka her etkenden daha &ccedil;ok g&uuml;ven yaratabilir; zira ahlaki &uuml;st&uuml;nl&uuml;kler ve dinsel inan&ccedil;lara sahip olmak insanı değiştirmekle kalmaz, karşı tarafın mutmain olmasına sebep olur. Bu husus iki evli tarafın ilk anlaşmasına altyapı oluşturur ve bunun hayat boyunca s&uuml;rmesinde belirleyici bir rol oynar.\r\n	B. G&uuml;zel Ahlaka Sahip Olmak:\r\n	İslam&rsquo;da g&uuml;zel ahlaka sahip olmak gibi ahlaki &ouml;zellikler uygun eş i&ccedil;in gerekli &ouml;zellik ve şartlardan sayılır. Burada g&uuml;zel ahlaktan kastedilen, yaşamda uygun davranış ve ilişkilerde bulunmak ve bireyler ile uyuşup onlara tolerans g&ouml;stermektir. G&uuml;zel huy; hoş ahlak ve g&uuml;zel davranış, s&ouml;ze g&uuml;zellik katmak, ş&uuml;kretmek, g&uuml;zel konuşmak, hakikati s&ouml;ylemek, sevgi, &ouml;d&uuml;llendirme ve d&uuml;r&uuml;stl&uuml;k anlamına gelir. Evlilik hayatının esası uyuşma, anlaşma ve yardımlaşmadır ve bu hususlar sadece g&uuml;zel ahlak sayesinde ger&ccedil;ekleşir.\r\n	İnsan g&uuml;zel sıfat, adet, ahlak, huy, faziletler, erdemler, g&uuml;zel amel ve davranışlar ile s&uuml;slenmeli ve k&ouml;t&uuml; sıfat ve ahlaki hastalıklardan uzak olmalıdır; zira insanın şiddetli ve isyank&acirc;r d&uuml;rt&uuml;lerini kontrol edebilecek tek etken ve genel huzur ve barış&ccedil;ıl bir hayat yolunda ilim ve sanatı y&ouml;nlendirebilecek tek etken ger&ccedil;ek ahlaktır. Bu da Allah&#39;a ger&ccedil;ek anlamda iman etmekten kaynaklanır. İki taraf ve diğer aile &uuml;yelerinin sevin&ccedil; ve gen&ccedil;leşmesine sebep olan yaşamda g&uuml;zel ahlaka sahip olmak, rivayetlerde dile getirilmiş ve k&ouml;t&uuml; ahlaklı eşin insanı erken yaşta ihtiyarlığa m&uuml;ptela kılacağı belirtilmiştir. Bu nedenle hadislerde k&ouml;t&uuml; ahlak sahibi kimseler ile evlenmek men edilmiştir:\r\n	Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Bir erkeğin İslam&rsquo;ı kabul ettikten sonra d&uuml;r&uuml;st bir kadın ile evlenmekten daha &uuml;st&uuml;n ve iyi bir k&acirc;rı olmaz. B&ouml;yle bir kadın erkeğin kendisini g&ouml;rd&uuml;ğ&uuml;nde sevindiği, s&ouml;z&uuml;ne itaat ettiği ve kocasının gıyabında kendi iffetini ve malını koruduğu kadındır.&rdquo;\r\n	Bir şahıs İmam Rıza&rsquo;dan (a.s) bir birey hakkında ş&ouml;yle sorar: Yakınlarımdan biri kızımı istemektedir ve bazı a&ccedil;ılardan eş olma liyakati taşımaktadır ama ahlakı k&ouml;t&uuml;d&uuml;r ne yapmalıyım? İmam Rıza (a.s) ş&ouml;yle buyurur: Eğer ahlakı k&ouml;t&uuml; ise ona kız verme.\r\n	İslam&rsquo;ın bakışında asıl olarak değerlendirilen ve bazılarına işaret edilen &ouml;l&ccedil;&uuml;lere ek olarak başka &ouml;l&ccedil;&uuml;ler de İslam tarafından belirtilmiştir. Bu &ouml;l&ccedil;&uuml;ler &ouml;nem a&ccedil;ısından asıl &ouml;l&ccedil;&uuml;ler derecesinde değildir. Ama İslam&rsquo;da bu &ouml;l&ccedil;&uuml;lere &ouml;zel bir &ouml;zen g&ouml;sterilmiştir. Bu &ouml;l&ccedil;&uuml;ler feri &ouml;l&ccedil;&uuml;lerdir.\r\n	C. G&uuml;nahlardan Uzak Durmak:\r\n	Zina gibi bir g&uuml;naha a&ccedil;ık ve aşik&acirc;r bir şekilde bulaşmayacak d&uuml;zeyde insanın takvalı olması gerekir. Rivayetlerde eş se&ccedil;imi i&ccedil;in bu &ouml;l&ccedil;&uuml; ve şart vurgulanmıştır: İmam Sadık (a.s) ş&ouml;yle buyurmaktadır: &ldquo;M&uuml;sl&uuml;man erkekler a&ccedil;ık&ccedil;a ve pervasız şekilde zina eden kadınlar ile evlenmesinler ve aynı şekilde iffetli ve M&uuml;sl&uuml;man kadınlar a&ccedil;ık&ccedil;a zina eden erkekleri eş olarak kendilerine se&ccedil;mesinler. Ama t&ouml;vbe ederlerse (ger&ccedil;ekten &ccedil;irkin ve iffet karşıtı amellerden el &ccedil;ekerlerse) onlar ile evlenebilirler.&rdquo;[9]\r\n	D. Denklik:\r\n	Eş se&ccedil;imi konusunda denklik ş&uuml;phesiz İslam&rsquo;ın asıl &ouml;l&ccedil;&uuml;lerinden biridir. Denklik konum, kadir ve değerde aynı d&uuml;zey ve sevide bulunmaktır.[10] Fıkıh kitaplarında evlilikte kadın ve erkek arasındaki denklik bağlamında iki mihenk taşı belirtilmiştir.\r\n	1. Şer&rsquo;i Denklik: Şer&rsquo;i denklik, M&uuml;sl&uuml;man olmak gibi evlilik akdinin doğruluk ve sıhhatinde gerekli olan şeylerdir. Bu hususlar, kadın ve erkeğin İslam[11] veya iman[12] a&ccedil;ısından aynı d&uuml;zey ve denklikte bulunmaları ve birbiri ile &ccedil;ok fazla farklılık taşımamaları anlamına gelir. Elbette bu denklik ve aynı d&uuml;zeyde olmanın her iki tarafta yetkin olacağını ve bir d&uuml;zeyde bulunacağını iddia etmek olanaksızdır; zira insanlarda iman ve İslam&rsquo;ın g&uuml;&ccedil;l&uuml; ve zayıf dereceleri bulunur. Bu nedenle evlilikte denklik mefhumu nispi bir husustur ve ilahi peygamberlerin &ouml;nemli bir s&uuml;nneti olan evlilik m&uuml;essesesinin k&acirc;mil bir dengin olmayışı y&uuml;z&uuml;nden terk edilmesi doğru değildir. Bundan dolayı şer&rsquo;i denklik a&ccedil;ısından bir M&uuml;sl&uuml;man&rsquo;ın kitap ehli olmayan bir k&acirc;fir ile evlenmesi ve bir M&uuml;sl&uuml;man kadının hatta kitap ehli bir k&acirc;fir ile evlenmesi doğru değildir.[13] Bu, t&uuml;m fakihlerin ittifak ettiği bir husustur. Ama M&uuml;sl&uuml;man erkeğin ehli kitaptan bir kadın ile evlenmesinin doğru olup olmadığı hakkında fakihler arasında değişik g&ouml;r&uuml;şler mevcuttur ve son d&ouml;nem fakihleri arasındaki meşhur g&ouml;r&uuml;ş, onlar ile daimi evlilik yapmanın haram olmasıdır.[14]&nbsp; Elbette bu şer&rsquo;i denkliğe y&ouml;nelik bir ilk bakış olup gereklilik addetmekte ve akdin doğruluğunun şartı sayılmaktadır.\r\n	2. &Ouml;rf&icirc; denklik: Kadın ve erkeğin toplumsal stat&uuml; a&ccedil;ısından birbirine uygun olması anlamına gelir.[15] Kadın ve erkek arasında d&uuml;ş&uuml;nsel bir uygunluk, ruhsal ve ahlaki bir yakınlık bulunmalı ve iki eşin birbirini iyice anlaması ve hayat yuvaları sıcak ve aydın olması i&ccedil;in ailevi k&uuml;lt&uuml;r ve psikoloji a&ccedil;ısından aynı d&uuml;zeyde olmaları gerekir. Fıkıh kitaplarında şer&rsquo;i denkliğin yanında &ouml;rf&icirc; denklik de belirtilmiştir. Ama &ouml;rf&icirc; denkliğe riayet etmek gerekli değildir. Elbette kızın d&uuml;ş&uuml;nsel a&ccedil;ıdan yeterli derecede r&uuml;şt etmediği ve velinin onun i&ccedil;in koca se&ccedil;tiği yerde bu m&uuml;stesnadır.[16]&nbsp; Bununla birlikte evlilikte denklik manası hakkında şer&rsquo;i ve &ouml;rf&icirc; denklik arasında ortak olan şey, kadın ve erkeğin dini a&ccedil;ıdan[17] aynı d&uuml;zeyde bulunması ve dinsel ve ahlaki şartlara haiz olmalarıdır. Maddi ve mali meselelerde birbirine denk olmaları ve aynı d&uuml;zeyde bulunmaları gerekmemektedir.[18] İmam Sadık (a.s) evlilikte denklik hakkında ş&ouml;yle buyurmaktadır: &ldquo;Denklik ve aynı d&uuml;zeyde bulunmak erkeğin namuslu, haysiyetli olması ve ailenin giderini karşılayacak g&uuml;&ccedil;te bulunmasıdır.&rdquo;[19] &ldquo;Bazı m&uuml;minler birbirinin dengi, eşi ve benzeridirler.&rdquo;[20] (Yani evlilikte riayet edilmesi gereken denklik aynı dinden olmadır.)\r\n	Eş Se&ccedil;iminde Feri &Ouml;l&ccedil;&uuml;ler\r\n	Evlilikte iki tarafın dikkat etmesinin iyi sayıldığı ve riayet edilmesi gereken bazı &ouml;l&ccedil;&uuml; ve şartlar şunlardır:\r\n	A. Ailevi Asillik ve Saygınlık:\r\n	Aile, ruhsal ve eğitim konuları ve dinsel bakış iki gencin ortak yaşamında &ouml;nemli bir rol oynar. Aileler her ne kadar yapı, terkip ve inan&ccedil; y&ouml;n&uuml;nden birbirine yakın olursa, evli iki taraf arasında doğru ve kalıcı bağların kurulma imk&acirc;nı daha &ccedil;oktur. Ailevi asillik ve saygınlıktan kasıt servet ve toplumsal stat&uuml; değildir. Kastedilen necabet, dindarlık ve temizliktir. Bir şahıs evlilik yoluyla bir aile ile birliktelik kurduğunda kesin olarak s&ouml;z konusu ailenin bir&ccedil;ok ahlaki, ruhi, akli ve bedensel &ouml;zellikleri veraset, ortam, adet ve eğitim yolu aracılığıyla bu bireye ge&ccedil;er ve o da bu &ouml;zellikleri evlilik yoluyla aileye ve kendi evlatlarına aktarır. Bu esas uyarınca İslam a&ccedil;ısından şerefli, asil ve sağlıklı bir ortama sahip bir aileden bir birey ile evlenmek &ouml;nemli bir &ouml;zellik sayılır. Masumların s&ouml;zlerinde bu konuya hassasiyet g&ouml;sterdikleri anlaşılmaktadır. Nitekim bir rivayette ş&ouml;yle okumaktayız: Bir g&uuml;n Allah Resul&uuml; (s.a.a) ayağa kalktı ve etrafındakilere ş&ouml;yle buyurdu: &ldquo;Bataklıkta biten yeşil ve g&uuml;zel bitkilerden sakının.&rdquo; Ey Allah Resul&uuml; bu s&ouml;zden kastedilen nedir diye soruldu. Hz. Peygamber (s.a.a) ş&ouml;yle cevap verdi: &ldquo;Kastedilen k&ouml;t&uuml; aile ve bozuk bir ortamda yetişen g&uuml;zel ve hoş y&uuml;zl&uuml; kadındır.&rdquo;[21] İmam Sadık (a.s) ş&ouml;yle buyurmaktadır: &ldquo;Liyakatli ve erdemli bir aileden eşinizi se&ccedil;iniz; zira spermanın etkisi vardır.&rdquo;[22]Yani anne ve babanın &ouml;zellik ve halleri sperma yoluyla evladına ge&ccedil;er. Bundan dolayı evlilik salt iki gencin arasındaki bir bağ değildir, bilakis iki aile arasındaki bir bağdır. Bu bağlılıkta dini ve inan&ccedil;sal &ouml;zelliğin korunması i&ccedil;in doğru ve salih bireyler ile bağ kurulmalıdır. Her ne kadar eş se&ccedil;imi hususunda ailevi asillik feri &ouml;l&ccedil;&uuml;lerden sayılsa da İslam&rsquo;ın bakışında bu husus &ccedil;ok &ouml;nemsenmiştir. Bundan dolayı da diğer feri &ouml;l&ccedil;&uuml;lere nazaran daha fazla bir &ouml;neme sahiptir.\r\n	B. Zahiri G&uuml;zellik ve &Ccedil;ekicilik:\r\n	Bir grubun bakışında iki tarafın ve &ouml;zellikle kadının g&uuml;zellik ve &ccedil;ekiciliği gibi bir takım &ouml;zellikler evlilikte &ouml;nemli bir etken telakki edilmektedir. Elbette karşılıklı ilgi ve alakanın oluşması ve cinsel ihtiya&ccedil;larının giderilmesi kadın ve erkeğin birbirine y&ouml;nelik taşıdığı ilgi ve sevgi hislerine dayanır. Eğer evlilikte bu ilgi ve alaka olmazsa, ailevi memnuniyetsizliğin altyapısı başlangı&ccedil;ta oluşuverir. Bu doğal &ouml;zellik, İslam&rsquo;ın bakışında da &ouml;nemsenmiştir. Ama onun ne derecede bir &ouml;nem taşıdığına bakılmalıdır. Bazıları zahiri g&uuml;zelliğin esas olduğuna ve &ouml;nem a&ccedil;ısından diğer etkenlerin ikinci derecede bulunduğuna inanır. Oysaki g&uuml;zellik ve &ccedil;ekicilik tek başına aile yaşamı kurmak i&ccedil;in yeterli olamaz; zira ortak yaşamın bir takım g&ouml;rev, sorumluluk ve zorlukları vardır ve bu g&uuml;zelliğe atıfta bulunarak onların &uuml;stesinden gelinemez. G&uuml;zellik ve &ccedil;ekicilik kadın ve erkek arasındaki bağ i&ccedil;in uygun bir başlangı&ccedil; noktası sayılır ama yeterli şart ve &ouml;l&ccedil;&uuml; sayılmaz. İslam&rsquo;ın bakışında g&uuml;zellik ancak diyanet ve diğer manevi erdem ve kemaller ile birlikte olduğunda değerli ve &uuml;st&uuml;n sayılır. Aksi takdirde İslam&rsquo;ın &ouml;nemsediği g&uuml;zel sıfatları taşımaksızın salt zahiri g&uuml;zellik ve &ccedil;ekiciliğin varlığı eş i&ccedil;in zahmet ve zorluğa sebep olabilir. Nitekim &ouml;nceki &ouml;l&ccedil;&uuml;lerde hadislere işaret edildi. Dikkat edilmesi gereken bir nokta, g&uuml;zelliğini nispi bir husus olmasıdır. Erkek ve kadının g&uuml;zellik ve &ccedil;ekiciliği birbirine d&ouml;n&uuml;k olarak ve iki tarafın aile bireyleri bağlamında g&ouml;z &ouml;n&uuml;nde bulundurulmalıdır. Bundan dolayı iki bireyin zahiri &ccedil;ekicilik a&ccedil;ısından birbirine uygun d&uuml;şmesi ama başka bir şahsın perspektifinden o ikisinden birinin g&uuml;zel g&ouml;r&uuml;nmemesi muhtemeldir.\r\n	C. Yaş ve Eğitim Uygunluğu\r\n	Eş se&ccedil;iminde yaşta bir denklik ve uygunluğun olması gerekir. Kız ve erkek arasındaki cinsel erginlik yaşının farklılığı doğal bir husustur. Oğlan kızdan yaklaşık d&ouml;rt yıl sonra cinsel buluğa ermektedir. Bu y&uuml;zden evlilik hususunda onların yaş farklılığının en az bu miktarda olması daha iyidir (erkek b&uuml;y&uuml;k olmalıdır) ama bu zorunlu değildir.[23]\r\n	&nbsp;\r\n	[1]Rum Suresi, 21. ayet.\r\n	[2]Nisa Suresi, 21. ayet: &ldquo;Hem, siz eşlerinizle birleşmiş ve onlar da sizden sağlam bir s&ouml;z almış iken, onu nasıl (geri) alırsınız?&rdquo;\r\n	[3]Mekarim Şirazi, Nasır, Tefsiri Numune, c. 3, s. 323, Daru&rsquo;l-Kutubi&rsquo;l-İslamiye, Tahran, &ccedil;apı evvel, 1374 h.ş.\r\n	[4]Daha fazla bilgi i&ccedil;in, &ldquo;Eş Se&ccedil;iminde Vesvese&rdquo;, Soru: 9804, (Site: 9774) m&uuml;racaat edebilirsiniz.\r\n	[5] Şu hadis gibi: İmam Ali (a.s) ş&ouml;yle buyurmuştur: &ldquo;Sizden herkim evlenme kararı alırsa, iki rekat namaz kılsın, sonra Hamd ve Yasin surelerini okusun ve Allah&rsquo;a hamd ve sena ettikten sonra ş&ouml;yle s&ouml;ylesin: Ey Allahım! Bana salih, i&ccedil;ten, &ccedil;ok evlatlı, ş&uuml;kreden, kanaatk&acirc;r, teslim olmuş ve gayretli bir kadın nasip et ki eğer iyilik yaparsam ş&uuml;kretsin ve eğer seni unutursam bana hatırlatsın, evden ayrıldığımda hayatı ve haysiyeti korusun, eve geldiğimde beni hoşnut ve mutlu kılsın, eğer ona emirde bulunursam itaat etsin, ona yemin i&ccedil;tiğimde bana inansın, eğer ona kızar ve sinirlenirsem beni memnun ve mutlu kılsın. Ey celal ve y&uuml;celik sahibi Allahım! B&ouml;yle bir kadını bana kısmet et; zira ben senin azametli dergahından yardım alıyorum ve senin kısmetim kıldığından başka bir şeyim yoktur. Eğer bir şahıs bu namazı ve duayı yerine getirecek olursa, Allah onun isteğine icabet eder. D&uuml;ğ&uuml;n gecesi geldiği ve kadının yanına geldiği zaman da iki rek&acirc;t namaz kılsın ve sonra elini kadının alnına koysun ve ş&ouml;yle desin: Allahumme barek li ve fi ehli ve barek leha fi ve ma cema&rsquo;te beynena, fecma&rsquo; beynena fi hayr ve yemn.&rdquo; (Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c. 100, s. 268, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, 1404 h.k.)\r\n	[6]Bakara Suresi, 221. ayet.\r\n	[7]Tebersi, Raziyuddin Hasan b. Fazl, Mekarimu&rsquo;l-Ahlak, s. 204, İntişaratı Şerif Rezi, Kum, 1412 h.k.\r\n	[8]Amuli, Şeyh H&uuml;rr&rsquo;&uuml;, Vesailu&rsquo;ş-Şia, c. 20, s. 49 ve 50, M&uuml;esseset&uuml;A&rsquo;lu&rsquo;l-Beyt (a.s), Kum, 1409 h.k.\r\n	[9]Mekarimu&rsquo;l-Ahlak, s. 204.\r\n	[10]Ragıbİsfahani, Hasan b. Muhammed, el-M&uuml;fredat fi Garibi&rsquo;l-Kur&rsquo;an, s. 718, Tahkik, Safvan Adnan Davudi, Daru&rsquo;l-İlmed-Daru&rsquo;ş-Şamiyye, Demeşk Beyrut, &ccedil;apı evvel, 1412; Mehyar, Rıza, FerhengiEbcediyi Arabi &ndash; Farsi, s. 731, İntişaratı İslami.\r\n	[11]Bazı fakihler şer&icirc; denkliğin asıl &ouml;l&ccedil;&uuml;s&uuml;n&uuml; İslam bilmişlerdir. Hz. Ayetullah Uzma Beh&ccedil;et: M&uuml;sl&uuml;man M&uuml;sl&uuml;man&rsquo;ın dengidir ve onların evliliği sakıncasızdır. (Beh&ccedil;et, Muhammed Taki, İstiftaat, c. 4, s. 15, Neşri defteri Ayetullah Behcet, Kum, &ccedil;apı evvel, 1428 h.k.).\r\n	[12]Bazı fakihler şer&icirc; denkliğin asıl &ouml;l&ccedil;&uuml;s&uuml;n&uuml; iman bilmişlerdir. Ayetullah Uzma Tebrizi: M&uuml;min m&uuml;minenin dengidir ve diğer hususların etkisi yoktur.(Tebrizi, Cevad b. Ali, İstiftaatıCedid, c. 1, s. 350, Kum, &ccedil;apı evvel).\r\n	[13]Necefi, Muhammed Hasan, Cevahiru&rsquo;l-Kelam, c. 30, s. 92, Muhakkık / Musahhih: Abbas Gu&ccedil;ani ve Ali Ahundi, Daruİhyau&rsquo;t-Turasu&rsquo;l-Arabi, &ccedil;apı heftum, Beyrut.\r\n	[14]Şahrudi, Seyyid Muhammed Haşimi nazarı altında bazı araştırmacılar, Ferhenği Fıkhı Mutabıkı Mezhebi Ehli Beyt (a.s), c. 1, s. 484, Muhakkık ve Musahhih: Muhakkıkanı m&uuml;essese-i Dairetu&rsquo;l-Mearifi Fıkhı İslami ve Muhakkıkanı m&uuml;essese-i Dairetu&rsquo;l-Mearifi Fıkhı İslamiber mezhebi Ehli Beyt (a.s), Kum, &ccedil;apı evvel, 1426 h.k.\r\n	[15]MekarimŞirazi, Nasır, AhkamıBanuvan, s. 142, Muhakkık ve Musahhih: Ebu&rsquo;l-Kasım AliyanNejadi, İntişaratı Medrese-i İmam Ali b. Eb. Talip (a.s), Kum, &ccedil;apı yazdehum, 1428 h.k.\r\n	[16]a.g.e, s. 142.\r\n	[17]Ferhenği Fıkhı Mutabıkı Mezhebi Ehli Beyt (a.s), c. 1, s. 367.\r\n	[18]MuhakkıkDamadYezdi, Seyyid Mustafa, BerresiyiFıkhiyi Hukuk-u Hanivade, s. 366, Kum, &ccedil;apı evvel.\r\n	[19]Şeyh Saduk, Men la Yehzeruhu&rsquo;l-Fakih, c. 3, s. 394, İntişaratı Camiayı M&uuml;derrisin, Kum, &ccedil;apı dovvum, 1404h.k.\r\n	[20]Men la Yehzeruhu&rsquo;l-Fakih, c. 3, s. 393.\r\n	[21]El-Kafi, c. 5, s. 332.\r\n	[22]Mekarimu&rsquo;l-Ahlak, s. 197.\r\n	[23]&ldquo;Eş Se&ccedil;imi&rdquo;, Soru: 2102&rsquo;den (Site: 2167) alınmıştır.'),(18,'tr22','<p>\r\n	&nbsp;Kur&rsquo;an-ı Mecid&rsquo;de işaret edilen kıyametin &ouml;zelliklerinden biri, insanların sır ve batın&icirc; ger&ccedil;eklerinin a&ccedil;ığa &ccedil;ıkmasıdır.[1] Bug&uuml;nde insanların iman veya k&uuml;fr&uuml;, hayır yahut şer niyeti, riya ve ihl&acirc;sı ve gizli amelleri kendisi ve başkaları i&ccedil;in aşik&acirc;r olur. Bu a&ccedil;ık ve aşik&acirc;r durum m&uuml;minler i&ccedil;in iftihar ve hoşnutluğa, su&ccedil;lular ve g&uuml;nahk&acirc;rlar i&ccedil;in ise başlarının eğilmesine, zillete ve utanga&ccedil;lığa sebep olur. Bazen bu hadise insan i&ccedil;in cehennem azabından daha acı hale gelecektir.[2] Aynı şekilde Kur&rsquo;an&rsquo;ın başka ayetlerinde belirtildiği &uuml;zere cennet ve cehennem ehli kendi &ccedil;ehrelerinden tanınır; cennet ehli nurani ve g&uuml;zel bir &ccedil;ehreye sahip olacak, cehennem ehlinin ise siyah ve karaca y&uuml;zleri olacaktır.[3] Hz. Peygamberi Ekrem&rsquo;den (s.a.a) nakledildiği &uuml;zere bazı M&uuml;sl&uuml;manlar kıyamet g&uuml;n&uuml;nde maymun şeklinde, bazıları domuz şeklinde ve başka &ccedil;irkin hallerde haşredileceklerdir.[4] Bununla birlikte bir&ccedil;ok hatalı m&uuml;min, g&uuml;nahları &ouml;rten ve şefkatli Allah&rsquo;ın affına mazhar olacak ve g&uuml;nahları ifşa edilmeyecektir. İmam Sadık (a.s) bu hususta kendinden sorulan bir soruya ş&ouml;yle cevap vermiştir: &ldquo;Allah m&uuml;min kulunu hesaba &ccedil;ektiğinde, onun g&uuml;nahını tek tek kendisine g&ouml;sterecek ve ardından rahmetiyle onları bağışlayacak ve yakın melekler ve peygamberlerin bile g&uuml;nahından haberdar olmayacağı şekilde g&uuml;nahları &ouml;rtecektir.&rdquo;[5] Elbette bu vasatta cennet ehli olup ama hatası cennet ehli i&ccedil;in aşik&acirc;r olacak ve bu hadiseden dolayı rahatsızlık duyacak kimseler de bulunacaktır. Ama cennet hi&ccedil; kimsenin bir rahatsızlık, h&uuml;z&uuml;n ve &uuml;z&uuml;nt&uuml; duyacağı bir yer olmadığından Allah bu k&ouml;t&uuml; ge&ccedil;mişi zihinlerdenden silecek ve onlar bu konuyu unutacaklardır.[6]<br />\r\n	&nbsp;---------------------------------------------<br />\r\n	[1] Tarık Suresi, 9. ayet.<br />\r\n	[2]Şirazi, Mekarim, Tefsiri Numune, c. 26, s. 369, Daru&rsquo;l-Kutubu&rsquo;l-İslamiye, Tahran, &ccedil;apı evvel, 1374 h.ş.<br />\r\n	[3]A&rsquo;li İmran Suresi, 106. ayet.<br />\r\n	[4]Bahrani, Seyyid Haşim b. S&uuml;leyman, el-Burhan fi Tefsiri&rsquo;l-Kur&rsquo;an, c. 5, s. 568, M&uuml;essese-i Bi&rsquo;set, Kum, &ccedil;apı evvel, 1374 h.ş.<br />\r\n	[5]Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c. 7, s. 260, Dar-u İhyai&rsquo;t-Turasu&rsquo;l-Arabi, Beyrut, &ccedil;apı dovvum, 1403 h.k.<br />\r\n	[6]A.g.e, c. 8, s. 355 &ndash; 356.</p>\r\n','','&nbsp;Kur&rsquo;an-ı Mecid&rsquo;de işaret edilen kıyametin &ouml;zelliklerinden biri, insanların sır ve batın&icirc; ger&ccedil;eklerinin a&ccedil;ığa &ccedil;ıkmasıdır.[1] Bug&uuml;nde insanların iman veya k&uuml;fr&uuml;, hayır yahut şer niyeti, riya ve ihl&acirc;sı ve gizli amelleri kendisi ve başkaları i&ccedil;in aşik&acirc;r olur. Bu a&ccedil;ık ve aşik&acirc;r durum m&uuml;minler i&ccedil;in iftihar ve hoşnutluğa, su&ccedil;lular ve g&uuml;nahk&acirc;rlar i&ccedil;in ise başlarının eğilmesine, zillete ve utanga&ccedil;lığa sebep olur. Bazen bu hadise insan i&ccedil;in cehennem azabından daha acı hale gelecektir.[2] Aynı şekilde Kur&rsquo;an&rsquo;ın başka ayetlerinde belirtildiği &uuml;zere cennet ve cehennem ehli kendi &ccedil;ehrelerinden tanınır; cennet ehli nurani ve g&uuml;zel bir &ccedil;ehreye sahip olacak, cehennem ehlinin ise siyah ve karaca y&uuml;zleri olacaktır.[3] Hz. Peygamberi Ekrem&rsquo;den (s.a.a) nakledildiği &uuml;zere bazı M&uuml;sl&uuml;manlar kıyamet g&uuml;n&uuml;nde maymun şeklinde, bazıları domuz şeklinde ve başka &ccedil;irkin hallerde haşredileceklerdir.[4] Bununla birlikte bir&ccedil;ok hatalı m&uuml;min, g&uuml;nahları &ouml;rten ve şefkatli Allah&rsquo;ın affına mazhar olacak ve g&uuml;nahları ifşa edilmeyecektir. İmam Sadık (a.s) bu hususta kendinden sorulan bir soruya ş&ouml;yle cevap vermiştir: &ldquo;Allah m&uuml;min kulunu hesaba &ccedil;ektiğinde, onun g&uuml;nahını tek tek kendisine g&ouml;sterecek ve ardından rahmetiyle onları bağışlayacak ve yakın melekler ve peygamberlerin bile g&uuml;nahından haberdar olmayacağı şekilde g&uuml;nahları &ouml;rtecektir.&rdquo;[5] Elbette bu vasatta cennet ehli olup ama hatası cennet ehli i&ccedil;in aşik&acirc;r olacak ve bu hadiseden dolayı rahatsızlık duyacak kimseler de bulunacaktır. Ama cennet hi&ccedil; kimsenin bir rahatsızlık, h&uuml;z&uuml;n ve &uuml;z&uuml;nt&uuml; duyacağı bir yer olmadığından Allah bu k&ouml;t&uuml; ge&ccedil;mişi zihinlerdenden silecek ve onlar bu konuyu unutacaklardır.[6]\r\n	&nbsp;---------------------------------------------\r\n	[1] Tarık Suresi, 9. ayet.\r\n	[2]Şirazi, Mekarim, Tefsiri Numune, c. 26, s. 369, Daru&rsquo;l-Kutubu&rsquo;l-İslamiye, Tahran, &ccedil;apı evvel, 1374 h.ş.\r\n	[3]A&rsquo;li İmran Suresi, 106. ayet.\r\n	[4]Bahrani, Seyyid Haşim b. S&uuml;leyman, el-Burhan fi Tefsiri&rsquo;l-Kur&rsquo;an, c. 5, s. 568, M&uuml;essese-i Bi&rsquo;set, Kum, &ccedil;apı evvel, 1374 h.ş.\r\n	[5]Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c. 7, s. 260, Dar-u İhyai&rsquo;t-Turasu&rsquo;l-Arabi, Beyrut, &ccedil;apı dovvum, 1403 h.k.\r\n	[6]A.g.e, c. 8, s. 355 &ndash; 356.',''),(19,'tr23','<p>\r\n	&nbsp;Hıbr ve Habs kelimeleri &uuml;&ccedil; harfli olarak Kur&rsquo;an-ı Kerim&rsquo;de zikredilmemiştir. Ama bu iki kelimenin t&uuml;revleri değişik şekilde kullanılmıştır. Bunların birka&ccedil; numunesini aktarıyoruz:<br />\r\n	A. Hıbr: Bu kelimenin t&uuml;revleri bi&ccedil;im dışı &ccedil;oğul kipi şeklinde yani &ldquo;Ahbar&rdquo;[1] ve hal fiili şeklinde &ldquo;yuhberun&rdquo;[2] ve &ldquo;tuhberun&rdquo;[3] şeklinde kullanılmıştır. Bunlar d&ouml;rt defa bi&ccedil;im dışı &ccedil;oğul kipi ve iki defa hal fiili şekli ve toplam altı defa Kur&rsquo;an&rsquo;da kullanılmıştır. Bu kelimenin asıl k&ouml;k&uuml;, nimet ve hayat genişliğine sahip olmak anlamına gelir. Mutluluk, ikram ve g&uuml;zellik gibi diğer manaları ise belirtilen asıl anlamının gereklerinden sayılır. &Ccedil;oğul kipi ahbar olan hıbır s&ouml;zc&uuml;ğ&uuml; ise &acirc;lim manasına gelir. Bu, anlaşıldığı kadarıyla İbranicedeki habir kelimesinden alınmıştır.[4]Hal fiili ve mutluluk manası ile kullanılmış iki &ouml;rneğin sadece cennet nimetlerini işaret etmek i&ccedil;in istifade edildiği belirtilmelidir.<br />\r\n	B. Habs: Bu kelimenin t&uuml;revleri de Kur&rsquo;an&rsquo;da iki defa ve &ldquo;tehbisunehuma&rdquo;[5] ve &ldquo;yehbisuhu&rdquo;[6] şeklinde kullanılmıştır. Bu kelimenin asıl manası, &ouml;zel bir niyet ve belirli bir program gayesiyle bir kimseyi veya bir şeyi belirli bir mek&acirc;nda durdurmaktır. Birinci &ouml;rnek, s&ouml;zlerinin doğruluğu hakkında kuşku bulunan iki şahidin tanıklığı hakkındadır. Bu ikisi namaz kılındıktan sonra tutulmalı ve hakkı batıla satmamaları i&ccedil;in yemin i&ccedil;meleri istenmelidir.[7] İkinci &ouml;rnek ise k&acirc;firlerin bir s&ouml;z&uuml; hakkındadır ki y&uuml;ce Allah ş&ouml;yle buyurmaktadır: &ldquo;Eğer onları azaplandırmayıp erteleyecek olursak, azabın hapsedilmesi ve gelmesine engel olan şey nedir diye s&ouml;yleyeceklerdir.&rdquo;[8]<br />\r\n	&nbsp;----------------------<br />\r\n	[1]Maide Suresi, 36 ve 44. ayet; Tevbe Suresi, 31 ve 34. ayet.<br />\r\n	[2] Rum Suresi, 15. ayet.<br />\r\n	[3]Zuhruf Suresi, 70. ayet.<br />\r\n	[4]Mustafevi, Hasan, et-Tahkik fi Kelimati&rsquo;l-Kur&rsquo;an-ı&rsquo;l-Kerim, c. 2, s. 155, Bonğahı terc&uuml;me ve neşri kitap, Tahran, 1360 h.ş.<br />\r\n	[5]Maide Suresi, 106. ayet.<br />\r\n	[6]Hud Suresi, 8. ayet.<br />\r\n	[7]MekarimŞirazi, Nasır, Tefsiri Numune, c. 5, s. 115 &ndash; 116, Daru&rsquo;l-Kutubu&rsquo;l-İslamiye, Tahran, &ccedil;apı evvel, 1374 h.ş.<br />\r\n	[8]a.g.e. c. 9, s. 30.</p>\r\n','','&nbsp;Hıbr ve Habs kelimeleri &uuml;&ccedil; harfli olarak Kur&rsquo;an-ı Kerim&rsquo;de zikredilmemiştir. Ama bu iki kelimenin t&uuml;revleri değişik şekilde kullanılmıştır. Bunların birka&ccedil; numunesini aktarıyoruz:\r\n	A. Hıbr: Bu kelimenin t&uuml;revleri bi&ccedil;im dışı &ccedil;oğul kipi şeklinde yani &ldquo;Ahbar&rdquo;[1] ve hal fiili şeklinde &ldquo;yuhberun&rdquo;[2] ve &ldquo;tuhberun&rdquo;[3] şeklinde kullanılmıştır. Bunlar d&ouml;rt defa bi&ccedil;im dışı &ccedil;oğul kipi ve iki defa hal fiili şekli ve toplam altı defa Kur&rsquo;an&rsquo;da kullanılmıştır. Bu kelimenin asıl k&ouml;k&uuml;, nimet ve hayat genişliğine sahip olmak anlamına gelir. Mutluluk, ikram ve g&uuml;zellik gibi diğer manaları ise belirtilen asıl anlamının gereklerinden sayılır. &Ccedil;oğul kipi ahbar olan hıbır s&ouml;zc&uuml;ğ&uuml; ise &acirc;lim manasına gelir. Bu, anlaşıldığı kadarıyla İbranicedeki habir kelimesinden alınmıştır.[4]Hal fiili ve mutluluk manası ile kullanılmış iki &ouml;rneğin sadece cennet nimetlerini işaret etmek i&ccedil;in istifade edildiği belirtilmelidir.\r\n	B. Habs: Bu kelimenin t&uuml;revleri de Kur&rsquo;an&rsquo;da iki defa ve &ldquo;tehbisunehuma&rdquo;[5] ve &ldquo;yehbisuhu&rdquo;[6] şeklinde kullanılmıştır. Bu kelimenin asıl manası, &ouml;zel bir niyet ve belirli bir program gayesiyle bir kimseyi veya bir şeyi belirli bir mek&acirc;nda durdurmaktır. Birinci &ouml;rnek, s&ouml;zlerinin doğruluğu hakkında kuşku bulunan iki şahidin tanıklığı hakkındadır. Bu ikisi namaz kılındıktan sonra tutulmalı ve hakkı batıla satmamaları i&ccedil;in yemin i&ccedil;meleri istenmelidir.[7] İkinci &ouml;rnek ise k&acirc;firlerin bir s&ouml;z&uuml; hakkındadır ki y&uuml;ce Allah ş&ouml;yle buyurmaktadır: &ldquo;Eğer onları azaplandırmayıp erteleyecek olursak, azabın hapsedilmesi ve gelmesine engel olan şey nedir diye s&ouml;yleyeceklerdir.&rdquo;[8]\r\n	&nbsp;----------------------\r\n	[1]Maide Suresi, 36 ve 44. ayet; Tevbe Suresi, 31 ve 34. ayet.\r\n	[2] Rum Suresi, 15. ayet.\r\n	[3]Zuhruf Suresi, 70. ayet.\r\n	[4]Mustafevi, Hasan, et-Tahkik fi Kelimati&rsquo;l-Kur&rsquo;an-ı&rsquo;l-Kerim, c. 2, s. 155, Bonğahı terc&uuml;me ve neşri kitap, Tahran, 1360 h.ş.\r\n	[5]Maide Suresi, 106. ayet.\r\n	[6]Hud Suresi, 8. ayet.\r\n	[7]MekarimŞirazi, Nasır, Tefsiri Numune, c. 5, s. 115 &ndash; 116, Daru&rsquo;l-Kutubu&rsquo;l-İslamiye, Tahran, &ccedil;apı evvel, 1374 h.ş.\r\n	[8]a.g.e. c. 9, s. 30.',''),(20,'tr24','<p>\r\n	<br />\r\n	&nbsp;&ldquo;Şehidallah&rdquo; adında bir sure mevcut değildir, sadece Allah&rsquo;ın kendi vahdaniyetine şehadet ettiği bir ayet bulunmaktadır. Hadislerde ve ardılınca m&uuml;fessirler arasında bu ayete &ldquo;şehidallah&rdquo; ayeti denmektedir.[1] &ldquo;Allah, melekler ve ilim sahipleri, ondan başka il&acirc;h olmadığına adaletle şahitlik ettiler. O&rsquo;ndan başka il&acirc;h yoktur. O, mutlak g&uuml;&ccedil; sahibidir, h&uuml;k&uuml;m ve hikmet sahibidir.&rdquo;[2] Bu ayetin n&uuml;zul sebebi hakkında ş&ouml;yle nakledilmiştir: Hz. Peygamberin (s.a.a) Medine&rsquo;ye gelişinden sonra Şam Hıristiyanlarından iki kişi Medine&rsquo;ye gelir ve birbirine bu şehir ahir-i zaman peygamberinin zuhur edeceği şehre ne kadar benzemektedir diye s&ouml;yler. Onlar, Hz. Peygamberin (s.a.a) yanına gelir, onu sıfatlarından tanır ve sen Muhammed misin diye sorarlar. Hz. Peygamber (s.a.a) evet der. Onlar, Ahmed diye bir lakabın da var mıdır diye sorarlar ve Hz. Peygamber (s.a.a) evet der. Onlar, senden bir soru soracağız ve eğer doğru cevap verecek olursan, seni tasdik edecek ve iman edeceğiz derler. Hz. Peygamber (s.a.a) de sorun der. Onlar, Tanrının kitabında yer alan en y&uuml;ce şehadet nedir, diye sorarlar. Burada yukarıdaki ayet iner, bu iki şahıs Hz. Peygamberi (s.a.a) tasdik eder ve M&uuml;sl&uuml;man olur.[3] Bu ayetin tefsirinde de detaylı bahisler bulunmaktadır[4] ve biz burada konuya &ouml;zet olarak değinmeyle yetiniyoruz. Ayetin en &ouml;nemli kısmı, Allah&rsquo;ın kendi vahdaniyetine şehadet etmesidir. Allah&rsquo;ın şehadetinden kastedilen, s&ouml;zl&uuml; değil, ameli ve fiili şahadettir; yani Allah tek bir d&uuml;zenin y&ouml;nettiği, kanunları ve programı her yerde bir sayılan ve ger&ccedil;ekte birbirine bağlı bir birim ve bir d&uuml;zen olan evreni yaratarak, pratikte evrende Tanrı ve mabudun birden fazla olmadığını ve her şeyin bir kaynaktan beslendiğini g&ouml;stermiştir.&nbsp; Bundan dolayı bu tek d&uuml;zenin icadı, Tanrının kendi zatının bir olduğuna değin şehadet ve tanıklığıdır. Melekler ve bilginlerin şehadet ve tanıklığı ise daha &ccedil;ok kabul etme boyutuyladır. Onların her biri kendi &uuml;st&uuml;n s&ouml;zleriyle bu hakikati itiraf etmektedirler. Elbette melek ve bilginlerin tanıklığının ameli boyuta da vardır; zira onlar sadece O&rsquo;na tapar ve başka hi&ccedil;bir mabuda baş eğmezler.[5] Aynı şekilde Y&uuml;ce Allah ilgili ayette ş&ouml;yle buyurmaktadır: İlim sahipleri, O&rsquo;nun dışında bir mabut olmadığına şehadet eder. Bu, her ilim sahibinin Tanrının afak&icirc; ve derun&icirc; ayetlerinden O&rsquo;nun birliğini kesin bir bilgiyle idrak etmesidir; zira bu ayetler onların t&uuml;m duyularını kuşatmakta ve akıllarına n&uuml;fuz etmektedir.[6] Aynı şekilde &ldquo;la ilahe illa huve&rdquo; tevhit kelimesinin tekrar edilmesinin nedeni, Tanrının vahdaniyetini vurgulamak i&ccedil;indir.[7]<br />\r\n	-------------------<br />\r\n	[1] Tabersi, Fazl b. Hasan, Mecmeu&rsquo;l-Beyan Fi Tefsiri&rsquo;l-Kur&rsquo;an, Mukaddime: Muhammed Cevad, c. 2, s. 717, İntişarat-ı Nasır Hosrov, Tahran, &ccedil;ap-ı sevvom, 1372 ş.<br />\r\n	[2] Ali İmran, 18.<br />\r\n	[3] Vahidi Nişaburi, Esbab-ı N&uuml;zul, Terc&uuml;me: Zekaveti Feragozlu, s. 53, Ali Rıza, Neşr-i Ney, Tahran, &ccedil;ap-ı evvel, 1383 ş.<br />\r\n	[4] &Ouml;rnek i&ccedil;in bkz: Fahrettin Tazi, Ebu Abdullah Muhammed b. &Ouml;mer, Mefatihu&rsquo;l-Gayb, c. 7, s. 168-171, Dar-u İhyai&rsquo;t-Turasi&rsquo;l-Arabi, Beyrut, &ccedil;ap-ı sevvom, 1420 k.<br />\r\n	[5] Mekarim Şirazi, Nasır, Tefsir-i Numune, c. 2, s. 467, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, &ccedil;ap-ı evvel, 1374 ş.<br />\r\n	[6] Tabatabayi, Seyid Muhammed H&uuml;seyin, el-Mizan, Fi Tefsiri&rsquo;l-Kur&rsquo;an, c. 3, s. 115, Defter-i İntişarat-ı İslam&icirc;, Kum, &ccedil;ap-ı pencom, 1417 k.<br />\r\n	[7] Fadlullah, Seyid Muhammed H&uuml;seyin, Tefsir-i Min Vahyi&rsquo;l-Kur&rsquo;an, nc. 5, s. 271, Daru&rsquo;l-Melaik li-Tebaati ve&rsquo;n-Neşr, Beyrut, &ccedil;ap-ı dovvom, 1419 k.</p>\r\n','','&nbsp;&ldquo;Şehidallah&rdquo; adında bir sure mevcut değildir, sadece Allah&rsquo;ın kendi vahdaniyetine şehadet ettiği bir ayet bulunmaktadır. Hadislerde ve ardılınca m&uuml;fessirler arasında bu ayete &ldquo;şehidallah&rdquo; ayeti denmektedir.[1] &ldquo;Allah, melekler ve ilim sahipleri, ondan başka il&acirc;h olmadığına adaletle şahitlik ettiler. O&rsquo;ndan başka il&acirc;h yoktur. O, mutlak g&uuml;&ccedil; sahibidir, h&uuml;k&uuml;m ve hikmet sahibidir.&rdquo;[2] Bu ayetin n&uuml;zul sebebi hakkında ş&ouml;yle nakledilmiştir: Hz. Peygamberin (s.a.a) Medine&rsquo;ye gelişinden sonra Şam Hıristiyanlarından iki kişi Medine&rsquo;ye gelir ve birbirine bu şehir ahir-i zaman peygamberinin zuhur edeceği şehre ne kadar benzemektedir diye s&ouml;yler. Onlar, Hz. Peygamberin (s.a.a) yanına gelir, onu sıfatlarından tanır ve sen Muhammed misin diye sorarlar. Hz. Peygamber (s.a.a) evet der. Onlar, Ahmed diye bir lakabın da var mıdır diye sorarlar ve Hz. Peygamber (s.a.a) evet der. Onlar, senden bir soru soracağız ve eğer doğru cevap verecek olursan, seni tasdik edecek ve iman edeceğiz derler. Hz. Peygamber (s.a.a) de sorun der. Onlar, Tanrının kitabında yer alan en y&uuml;ce şehadet nedir, diye sorarlar. Burada yukarıdaki ayet iner, bu iki şahıs Hz. Peygamberi (s.a.a) tasdik eder ve M&uuml;sl&uuml;man olur.[3] Bu ayetin tefsirinde de detaylı bahisler bulunmaktadır[4] ve biz burada konuya &ouml;zet olarak değinmeyle yetiniyoruz. Ayetin en &ouml;nemli kısmı, Allah&rsquo;ın kendi vahdaniyetine şehadet etmesidir. Allah&rsquo;ın şehadetinden kastedilen, s&ouml;zl&uuml; değil, ameli ve fiili şahadettir; yani Allah tek bir d&uuml;zenin y&ouml;nettiği, kanunları ve programı her yerde bir sayılan ve ger&ccedil;ekte birbirine bağlı bir birim ve bir d&uuml;zen olan evreni yaratarak, pratikte evrende Tanrı ve mabudun birden fazla olmadığını ve her şeyin bir kaynaktan beslendiğini g&ouml;stermiştir.&nbsp; Bundan dolayı bu tek d&uuml;zenin icadı, Tanrının kendi zatının bir olduğuna değin şehadet ve tanıklığıdır. Melekler ve bilginlerin şehadet ve tanıklığı ise daha &ccedil;ok kabul etme boyutuyladır. Onların her biri kendi &uuml;st&uuml;n s&ouml;zleriyle bu hakikati itiraf etmektedirler. Elbette melek ve bilginlerin tanıklığının ameli boyuta da vardır; zira onlar sadece O&rsquo;na tapar ve başka hi&ccedil;bir mabuda baş eğmezler.[5] Aynı şekilde Y&uuml;ce Allah ilgili ayette ş&ouml;yle buyurmaktadır: İlim sahipleri, O&rsquo;nun dışında bir mabut olmadığına şehadet eder. Bu, her ilim sahibinin Tanrının afak&icirc; ve derun&icirc; ayetlerinden O&rsquo;nun birliğini kesin bir bilgiyle idrak etmesidir; zira bu ayetler onların t&uuml;m duyularını kuşatmakta ve akıllarına n&uuml;fuz etmektedir.[6] Aynı şekilde &ldquo;la ilahe illa huve&rdquo; tevhit kelimesinin tekrar edilmesinin nedeni, Tanrının vahdaniyetini vurgulamak i&ccedil;indir.[7]\r\n	-------------------\r\n	[1] Tabersi, Fazl b. Hasan, Mecmeu&rsquo;l-Beyan Fi Tefsiri&rsquo;l-Kur&rsquo;an, Mukaddime: Muhammed Cevad, c. 2, s. 717, İntişarat-ı Nasır Hosrov, Tahran, &ccedil;ap-ı sevvom, 1372 ş.\r\n	[2] Ali İmran, 18.\r\n	[3] Vahidi Nişaburi, Esbab-ı N&uuml;zul, Terc&uuml;me: Zekaveti Feragozlu, s. 53, Ali Rıza, Neşr-i Ney, Tahran, &ccedil;ap-ı evvel, 1383 ş.\r\n	[4] &Ouml;rnek i&ccedil;in bkz: Fahrettin Tazi, Ebu Abdullah Muhammed b. &Ouml;mer, Mefatihu&rsquo;l-Gayb, c. 7, s. 168-171, Dar-u İhyai&rsquo;t-Turasi&rsquo;l-Arabi, Beyrut, &ccedil;ap-ı sevvom, 1420 k.\r\n	[5] Mekarim Şirazi, Nasır, Tefsir-i Numune, c. 2, s. 467, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, &ccedil;ap-ı evvel, 1374 ş.\r\n	[6] Tabatabayi, Seyid Muhammed H&uuml;seyin, el-Mizan, Fi Tefsiri&rsquo;l-Kur&rsquo;an, c. 3, s. 115, Defter-i İntişarat-ı İslam&icirc;, Kum, &ccedil;ap-ı pencom, 1417 k.\r\n	[7] Fadlullah, Seyid Muhammed H&uuml;seyin, Tefsir-i Min Vahyi&rsquo;l-Kur&rsquo;an, nc. 5, s. 271, Daru&rsquo;l-Melaik li-Tebaati ve&rsquo;n-Neşr, Beyrut, &ccedil;ap-ı dovvom, 1419 k.',''),(21,'tr25','<p>\r\n	Şia&rsquo;nın raşit halifeler ve &ouml;zellikle &Ouml;mer b. Hattab&rsquo;a y&ouml;nelik bakışı, imamların (a.s) bakışıdır. Şia&rsquo;nın muteber hadis kitaplarının hi&ccedil;birinde &Ouml;mer b. Hattab&rsquo;ın eşcinsel oluşu hakkında bir rivayet nakledilmemiştir. Şia&rsquo;ya atfedilen bu t&uuml;r s&ouml;zlerin &ccedil;oğu temelsizdir, esassızdır ve Şia &acirc;limlerinin inancı değildir.&nbsp;</p>\r\n','<p>\r\n	<br />\r\n	&nbsp;Hz. Peygamber (s.a.a) d&ouml;neminde ve İslam&rsquo;ın yayılmasıyla Hz. Peygamberin (s.a.a) hadislerini kayıt ve nakletme akımı şekillendi. Hz. Peygamberin (s.a.a) vefat etmesinden sonra ve M&uuml;sl&uuml;manların i&ccedil; ihtilaflarla uğraştığı bir atmosferde, bir grup M&uuml;sl&uuml;man bu eşsiz hazineyi toplamak i&ccedil;in &ccedil;aba sarf etti. &Ouml;te taraftan ikinci halife d&ouml;nemindeki &ouml;zel siyas&icirc; koşullarda hadislerin yazılması yasaklandı. Bu yasak, M&uuml;sl&uuml;man toplum i&ccedil;in bir darbe niteliğindeydi. Bu d&ouml;nemsel ama etkili durgunluktan sonra hadis&ccedil;ilik akımı daha g&uuml;&ccedil;l&uuml; bir şekilde ortaya &ccedil;ıktı. Hadislerin kayıt ve nakledilmesinin nicel olarak yaygınlık kazanmasıyla birlikte, dinsel samimiyetleri hakkında kuşku bulunan bir takım muhaddislerin meydana &ccedil;ıktıklarına tanıklık ediyoruz. Bu bireyler arasında M&uuml;sl&uuml;man olmuş Yahudiler &ccedil;ok dikkat &ccedil;ekmektedir. Bazı hadis k&uuml;lliyatlarını biraz incelemeyle İsrailiyat, uydurulmuş rivayetler ve tahrif edilmiş hadislerin izine rastlamak m&uuml;mk&uuml;nd&uuml;r. Bu hususun değişik nedenleri vardır; hen&uuml;z eski dinleriyle ilişkilerini ve ona duydukları ilgiyi koruyan ve yitirmeyen M&uuml;sl&uuml;man olmuş Yahudi raviler bunun bir &ouml;rneğidir. Bu grup İslam&rsquo;a duyduğu derin d&uuml;şmanlık nedeniyle hadislere el uzatmak veya hadis uydurmak suretiyle M&uuml;sl&uuml;manlar arasında sapık inan&ccedil;larını yaymaya &ccedil;alışmıştır. Aynı şekilde nifak, Gulat ve Mukassire akımları ve de hadis toplama, nakletme ve yazma faaliyetlerinde eli bulunan değişik mezheplerin aşırı unsurları hadisleri tahrif etme, hadis uydurma ve onları hadis usul&uuml;[1] kitaplarına sokmada veya bazı hadisleri silmede etkisiz olmamıştır. Şia imamları her zaman değişik fırsatlarda bu sapık akımlara işaret etmiş ve onları dışlayıp lanetlemişledir.[2] B&ouml;yle bir ortamda hem Şia ve hem de Ehli S&uuml;nnet bir hadis k&uuml;lliyatı oluşturmuştur ki bu k&uuml;lliyat i&ccedil;inde de bu t&uuml;r unsurlara rastlamak m&uuml;mk&uuml;nd&uuml;r.&nbsp; Bu nedenle Şia&rsquo;da hadis nakli ve toplanması s&uuml;recinde ve başlangı&ccedil;ta hadisi tanımaya d&ouml;n&uuml;k &ccedil;abalar kendini g&ouml;sterdi. Masum imamlar (a.s) değişik durumlarda hadisleri yanlış anlamanın &ouml;n&uuml;ne ge&ccedil;mek gayesiyle muhataplarına hadisleri a&ccedil;ıklamakta ve tefsir etmekteydiler. Hicr&icirc;-Kamer&icirc; on ve on birinci y&uuml;zyıllarda hadis toplama işlemi daha geniş bir kapsamda s&uuml;rd&uuml; ve bunun neticesinde Ahbarilik akımı ortaya &ccedil;ıktı. Elbette bu akımla eşzamanlı olarak, hadis ilmi de rical, diraye ve hadis fıkhı formunda daha organizeli bir şekilde beliriverdi. Şia&rsquo;nın hadis kitaplarının m&uuml;ellifleri, doğru hadisleri toplamak gayesiyle hadis k&uuml;lliyatlarını derleme ve tedvin etme noktasında b&uuml;y&uuml;k bir &ccedil;aba sarf ettiler. Bununla birlikte hi&ccedil;bir zaman bu rivayetlerin tamamının doğru olduğu iddiasını g&uuml;tmediler. Bu nedenle &acirc;limler bu k&uuml;lliyatlardaki rivayetleri ele alırken hadis ilminden (rical, diraye, hadis fıkhı) yararlanmak suretiyle sahih rivayetleri sahih olmayan rivayetlerden ayırt etmekte, belirginleştirmekte ve sonra onlara isnatta bulunmaktadır. Belirtilen hususlara binaen, Şia ve Ehli S&uuml;nnet&rsquo;in hadis k&uuml;lliyatları sorundan yoksun değildir. Bu nedenle her iki grup sahih hitaplar tedvin ederek bu sorunları gidermeye &ccedil;alışmışlardır. Bununla birlikte, hen&uuml;z Şia&rsquo;nın d&ouml;rt kitabı ve Ehli S&uuml;nnet&rsquo;in sahih kitaplarında daha fazla bir inceleme ve dikkate ihtiya&ccedil; duyan sayılı bir takım doğru olmayan rivayetler mevcuttur.<br />\r\n	Netice:<br />\r\n	1. Hatta d&uuml;şmanlar hakkında olsa bile İslam her t&uuml;rl&uuml; aşırılığa karşıdır[3] ama değişik mezheplerin aşırı unsurları ve bu c&uuml;mleden olmak &uuml;zere Şiilik iddiası g&uuml;den aşırılar (Gulat), bu tavsiyeye kulak vermeyip kendi mezhepleri i&ccedil;in zorluklar yaratmışlardır.<br />\r\n	2. İmamlar (a.s) d&ouml;neminde bir takım rivayetler de onların d&uuml;şmanları tarafından &uuml;retilmiş ve sahaya s&uuml;r&uuml;lm&uuml;şt&uuml;r. Bu rivayetlerin bazıları imamların (a.s) erdemleri hakkında aşırıya ka&ccedil;acak şekilde ve onların muhaliflerini ifrat derecesinde yerme tarzındaydı. Bu her iki grup da kamuoyunu masum &ouml;nderlerin aleyhine y&ouml;nlendirmekte ve bu nedenden &ouml;t&uuml;r&uuml; imamların itirazına sebep olmaktaydı.[4]<br />\r\n	3. Şia&rsquo;nın rivayet kitaplarının incelenmesi sonucunda hi&ccedil;bir muteber senette ikinci halifenin eşcinsel olduğundan s&ouml;z edilmemiştir. Şia &acirc;limleri de bu meseleye inanmamaktadır. Eğer bazı yazarlar bunu Şialara isnat ediyorsa, s&ouml;zlerini delilli bir şekilde ifade etmelidirler.<br />\r\n	4. Envaru&rsquo;n-Numaniye kitabında yer alan şeyler, Ehli S&uuml;nnet&rsquo;ten ikinci halife hakkında aktarılan doğruluk ve sıhhati incelenmesi gereken birka&ccedil; rivayettir. Bu rivayetlerin i&ccedil;inde Ehli S&uuml;nnet&rsquo;in bazı şahsiyetlerinden ikinci halifenin eşcinsel olduğu konusunda bir takım s&ouml;zler aktarılmış, yazar bunlara işaret etmiş ve bunu &ccedil;irkin g&ouml;rd&uuml;ğ&uuml;n&uuml; belirtmiştir.[5]<br />\r\n	&Uuml;zerinde d&uuml;ş&uuml;n&uuml;lmesi gereken nokta, bu t&uuml;r s&ouml;zlerin Ehli S&uuml;nnet&rsquo;in kitaplarında yer alması ve halifelerin ve bazı sahabelerin eleştiriye tutulduğunun g&ouml;zlemlenmesidir ki bu husus incelenmelidir.<br />\r\n	5. Şia &acirc;limleri, Ehli S&uuml;nnet ile aralarında bulunan tarihsel ve kelamsal ihtilaflara rağmen Ehli Beyt&rsquo;in hakkaniyetini ispat etme noktasında hi&ccedil;bir zaman bu t&uuml;r &ccedil;irkin ve gayri ahlak&icirc; mesnetlere tevess&uuml;l etmemiş ve tartışmalarda en uygun &uuml;slubu tercih etmişlerdir. &nbsp;<br />\r\n	6. Eğer iki mezhep i&ccedil;inde araştırmadan ve de me&ccedil;hul ve g&uuml;venilir olmayan raviler tarafından nakledilen hadislere tevess&uuml;l ederek asılsız ve ger&ccedil;ek dışı bir konuyu dile getirmeye &ccedil;alışanlar olursa, bu husus t&uuml;m Şia veya S&uuml;nni &acirc;limlere isnat edilmemeli ve onların inancı olarak lanse edilmemelidir.<br />\r\n	Sonu&ccedil;: Her ne kadar sorunuza konu olan hususu muteber bir hadis kitabında bulmadıysak da biz Şiaların hadis kitaplarında yer alan her hadis veya rivayetin sahih olduğuna inanmadığımızı s&ouml;ylemek gerekir. Belirtildiği gibi, değişik nedenlerden &ouml;t&uuml;r&uuml; Şia &acirc;limleri tarafından onaylanmamış rivayetler de mevcuttur ve rivayetlerin doğru olup olmadığını saptamak i&ccedil;in bir takım kıstasların karar kılınmış olması bu y&uuml;zdendir.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;<br />\r\n	&nbsp;------------<br />\r\n	[1] Keşi, Muhammed b. &Ouml;mer, Rical-i Keşi, s. 250, İntişarat-ı Danışgah-ı Meşhed, Meşhed-i Mukaddes, 1348 h.k.<br />\r\n	[2] Hilli, Hasan b. Yusuf, el-Hulasa, s. 35, &ccedil;ap-ı dovvom, Daru&rsquo;z-Zahair, Kum, 1411 h.k.<br />\r\n	[3] Maide, 8.<br />\r\n	[4] Saduk, Muhammed b. Ali, Uyun-i Ahbari&rsquo;r-Rıza (a.s), c. 1, s. 304, İntişarat-ı Cihan, 1378 h.k.<br />\r\n	[5] Cezairi, Seyid Nimetullah,el-Envaru&rsquo;n-Numaniye, c. 1, s. 52, &ccedil;ap-ı evvel, Daru&rsquo;l-Kari, Beyrut, 1429 h.k.</p>\r\n','Şia&rsquo;nın raşit halifeler ve &ouml;zellikle &Ouml;mer b. Hattab&rsquo;a y&ouml;nelik bakışı, imamların (a.s) bakışıdır. Şia&rsquo;nın muteber hadis kitaplarının hi&ccedil;birinde &Ouml;mer b. Hattab&rsquo;ın eşcinsel oluşu hakkında bir rivayet nakledilmemiştir. Şia&rsquo;ya atfedilen bu t&uuml;r s&ouml;zlerin &ccedil;oğu temelsizdir, esassızdır ve Şia &acirc;limlerinin inancı değildir.&nbsp;','&nbsp;Hz. Peygamber (s.a.a) d&ouml;neminde ve İslam&rsquo;ın yayılmasıyla Hz. Peygamberin (s.a.a) hadislerini kayıt ve nakletme akımı şekillendi. Hz. Peygamberin (s.a.a) vefat etmesinden sonra ve M&uuml;sl&uuml;manların i&ccedil; ihtilaflarla uğraştığı bir atmosferde, bir grup M&uuml;sl&uuml;man bu eşsiz hazineyi toplamak i&ccedil;in &ccedil;aba sarf etti. &Ouml;te taraftan ikinci halife d&ouml;nemindeki &ouml;zel siyas&icirc; koşullarda hadislerin yazılması yasaklandı. Bu yasak, M&uuml;sl&uuml;man toplum i&ccedil;in bir darbe niteliğindeydi. Bu d&ouml;nemsel ama etkili durgunluktan sonra hadis&ccedil;ilik akımı daha g&uuml;&ccedil;l&uuml; bir şekilde ortaya &ccedil;ıktı. Hadislerin kayıt ve nakledilmesinin nicel olarak yaygınlık kazanmasıyla birlikte, dinsel samimiyetleri hakkında kuşku bulunan bir takım muhaddislerin meydana &ccedil;ıktıklarına tanıklık ediyoruz. Bu bireyler arasında M&uuml;sl&uuml;man olmuş Yahudiler &ccedil;ok dikkat &ccedil;ekmektedir. Bazı hadis k&uuml;lliyatlarını biraz incelemeyle İsrailiyat, uydurulmuş rivayetler ve tahrif edilmiş hadislerin izine rastlamak m&uuml;mk&uuml;nd&uuml;r. Bu hususun değişik nedenleri vardır; hen&uuml;z eski dinleriyle ilişkilerini ve ona duydukları ilgiyi koruyan ve yitirmeyen M&uuml;sl&uuml;man olmuş Yahudi raviler bunun bir &ouml;rneğidir. Bu grup İslam&rsquo;a duyduğu derin d&uuml;şmanlık nedeniyle hadislere el uzatmak veya hadis uydurmak suretiyle M&uuml;sl&uuml;manlar arasında sapık inan&ccedil;larını yaymaya &ccedil;alışmıştır. Aynı şekilde nifak, Gulat ve Mukassire akımları ve de hadis toplama, nakletme ve yazma faaliyetlerinde eli bulunan değişik mezheplerin aşırı unsurları hadisleri tahrif etme, hadis uydurma ve onları hadis usul&uuml;[1] kitaplarına sokmada veya bazı hadisleri silmede etkisiz olmamıştır. Şia imamları her zaman değişik fırsatlarda bu sapık akımlara işaret etmiş ve onları dışlayıp lanetlemişledir.[2] B&ouml;yle bir ortamda hem Şia ve hem de Ehli S&uuml;nnet bir hadis k&uuml;lliyatı oluşturmuştur ki bu k&uuml;lliyat i&ccedil;inde de bu t&uuml;r unsurlara rastlamak m&uuml;mk&uuml;nd&uuml;r.&nbsp; Bu nedenle Şia&rsquo;da hadis nakli ve toplanması s&uuml;recinde ve başlangı&ccedil;ta hadisi tanımaya d&ouml;n&uuml;k &ccedil;abalar kendini g&ouml;sterdi. Masum imamlar (a.s) değişik durumlarda hadisleri yanlış anlamanın &ouml;n&uuml;ne ge&ccedil;mek gayesiyle muhataplarına hadisleri a&ccedil;ıklamakta ve tefsir etmekteydiler. Hicr&icirc;-Kamer&icirc; on ve on birinci y&uuml;zyıllarda hadis toplama işlemi daha geniş bir kapsamda s&uuml;rd&uuml; ve bunun neticesinde Ahbarilik akımı ortaya &ccedil;ıktı. Elbette bu akımla eşzamanlı olarak, hadis ilmi de rical, diraye ve hadis fıkhı formunda daha organizeli bir şekilde beliriverdi. Şia&rsquo;nın hadis kitaplarının m&uuml;ellifleri, doğru hadisleri toplamak gayesiyle hadis k&uuml;lliyatlarını derleme ve tedvin etme noktasında b&uuml;y&uuml;k bir &ccedil;aba sarf ettiler. Bununla birlikte hi&ccedil;bir zaman bu rivayetlerin tamamının doğru olduğu iddiasını g&uuml;tmediler. Bu nedenle &acirc;limler bu k&uuml;lliyatlardaki rivayetleri ele alırken hadis ilminden (rical, diraye, hadis fıkhı) yararlanmak suretiyle sahih rivayetleri sahih olmayan rivayetlerden ayırt etmekte, belirginleştirmekte ve sonra onlara isnatta bulunmaktadır. Belirtilen hususlara binaen, Şia ve Ehli S&uuml;nnet&rsquo;in hadis k&uuml;lliyatları sorundan yoksun değildir. Bu nedenle her iki grup sahih hitaplar tedvin ederek bu sorunları gidermeye &ccedil;alışmışlardır. Bununla birlikte, hen&uuml;z Şia&rsquo;nın d&ouml;rt kitabı ve Ehli S&uuml;nnet&rsquo;in sahih kitaplarında daha fazla bir inceleme ve dikkate ihtiya&ccedil; duyan sayılı bir takım doğru olmayan rivayetler mevcuttur.\r\n	Netice:\r\n	1. Hatta d&uuml;şmanlar hakkında olsa bile İslam her t&uuml;rl&uuml; aşırılığa karşıdır[3] ama değişik mezheplerin aşırı unsurları ve bu c&uuml;mleden olmak &uuml;zere Şiilik iddiası g&uuml;den aşırılar (Gulat), bu tavsiyeye kulak vermeyip kendi mezhepleri i&ccedil;in zorluklar yaratmışlardır.\r\n	2. İmamlar (a.s) d&ouml;neminde bir takım rivayetler de onların d&uuml;şmanları tarafından &uuml;retilmiş ve sahaya s&uuml;r&uuml;lm&uuml;şt&uuml;r. Bu rivayetlerin bazıları imamların (a.s) erdemleri hakkında aşırıya ka&ccedil;acak şekilde ve onların muhaliflerini ifrat derecesinde yerme tarzındaydı. Bu her iki grup da kamuoyunu masum &ouml;nderlerin aleyhine y&ouml;nlendirmekte ve bu nedenden &ouml;t&uuml;r&uuml; imamların itirazına sebep olmaktaydı.[4]\r\n	3. Şia&rsquo;nın rivayet kitaplarının incelenmesi sonucunda hi&ccedil;bir muteber senette ikinci halifenin eşcinsel olduğundan s&ouml;z edilmemiştir. Şia &acirc;limleri de bu meseleye inanmamaktadır. Eğer bazı yazarlar bunu Şialara isnat ediyorsa, s&ouml;zlerini delilli bir şekilde ifade etmelidirler.\r\n	4. Envaru&rsquo;n-Numaniye kitabında yer alan şeyler, Ehli S&uuml;nnet&rsquo;ten ikinci halife hakkında aktarılan doğruluk ve sıhhati incelenmesi gereken birka&ccedil; rivayettir. Bu rivayetlerin i&ccedil;inde Ehli S&uuml;nnet&rsquo;in bazı şahsiyetlerinden ikinci halifenin eşcinsel olduğu konusunda bir takım s&ouml;zler aktarılmış, yazar bunlara işaret etmiş ve bunu &ccedil;irkin g&ouml;rd&uuml;ğ&uuml;n&uuml; belirtmiştir.[5]\r\n	&Uuml;zerinde d&uuml;ş&uuml;n&uuml;lmesi gereken nokta, bu t&uuml;r s&ouml;zlerin Ehli S&uuml;nnet&rsquo;in kitaplarında yer alması ve halifelerin ve bazı sahabelerin eleştiriye tutulduğunun g&ouml;zlemlenmesidir ki bu husus incelenmelidir.\r\n	5. Şia &acirc;limleri, Ehli S&uuml;nnet ile aralarında bulunan tarihsel ve kelamsal ihtilaflara rağmen Ehli Beyt&rsquo;in hakkaniyetini ispat etme noktasında hi&ccedil;bir zaman bu t&uuml;r &ccedil;irkin ve gayri ahlak&icirc; mesnetlere tevess&uuml;l etmemiş ve tartışmalarda en uygun &uuml;slubu tercih etmişlerdir. &nbsp;\r\n	6. Eğer iki mezhep i&ccedil;inde araştırmadan ve de me&ccedil;hul ve g&uuml;venilir olmayan raviler tarafından nakledilen hadislere tevess&uuml;l ederek asılsız ve ger&ccedil;ek dışı bir konuyu dile getirmeye &ccedil;alışanlar olursa, bu husus t&uuml;m Şia veya S&uuml;nni &acirc;limlere isnat edilmemeli ve onların inancı olarak lanse edilmemelidir.\r\n	Sonu&ccedil;: Her ne kadar sorunuza konu olan hususu muteber bir hadis kitabında bulmadıysak da biz Şiaların hadis kitaplarında yer alan her hadis veya rivayetin sahih olduğuna inanmadığımızı s&ouml;ylemek gerekir. Belirtildiği gibi, değişik nedenlerden &ouml;t&uuml;r&uuml; Şia &acirc;limleri tarafından onaylanmamış rivayetler de mevcuttur ve rivayetlerin doğru olup olmadığını saptamak i&ccedil;in bir takım kıstasların karar kılınmış olması bu y&uuml;zdendir.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n	&nbsp;------------\r\n	[1] Keşi, Muhammed b. &Ouml;mer, Rical-i Keşi, s. 250, İntişarat-ı Danışgah-ı Meşhed, Meşhed-i Mukaddes, 1348 h.k.\r\n	[2] Hilli, Hasan b. Yusuf, el-Hulasa, s. 35, &ccedil;ap-ı dovvom, Daru&rsquo;z-Zahair, Kum, 1411 h.k.\r\n	[3] Maide, 8.\r\n	[4] Saduk, Muhammed b. Ali, Uyun-i Ahbari&rsquo;r-Rıza (a.s), c. 1, s. 304, İntişarat-ı Cihan, 1378 h.k.\r\n	[5] Cezairi, Seyid Nimetullah,el-Envaru&rsquo;n-Numaniye, c. 1, s. 52, &ccedil;ap-ı evvel, Daru&rsquo;l-Kari, Beyrut, 1429 h.k.'),(22,'tr26','<div class=\"quest-content\" id=\"A3_1\">\r\n	<div dir=\"ltr\" style=\"text-align: justify;\">\r\n		Din adına bidat işleyen insanlar onu hi&ccedil;bir şekilde terk etmeye hazır değildiler. &Ouml;rneğin tarihte ş&ouml;yle nakledilmiştir: Kufe ehli, M&uuml;minlerin &Ouml;nderinden (a.s) ibadette bir bidat sayılan Ramazan ayının nafilesini (teravih namazı) cemaat ile kıldırması i&ccedil;in bir imam se&ccedil;mesini istedi. Hz. Ali (a.s) bunu kabul etmedi ve bu amelin bidat oluşandan onları haberdar kıldı. Onlar, Hz. Ali&rsquo;yi (a.s) terk ettiler, kendi aralarından bu namaz i&ccedil;in bir imam se&ccedil;tiler ve sen bizi &ouml;ncekilerin s&uuml;nnetinden alıkoyuyorsun diye itirazda bulundular. Ge&ccedil;ici evlilik hususunda, ikinci halifenin yasağına y&ouml;nelik imamlar ve Hz. Ali (a.s) bir&ccedil;ok defa muhalefet etmiş ve bu t&uuml;r yasakların zararları hakkında halkı bilgilendirmişlerdir.</div>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Bildiğiniz gibi Hz. Peygamberin (s.a.a) vefatından sonra hazineyi paylaştırmada Arap ile Acem arasında fark g&ouml;zetmek, yolculukta oru&ccedil; tutmak, abdestte ayakları yıkamak, m&uuml;barek Ramazan ayının nafilesini (teravih namazı) cemaat ile kılmak, hac ve kadın mutasını haram kılmak gibi bir&ccedil;ok bidat ortaya &ccedil;ıkmıştır. Bu bidatler zamanla halk arasında &ouml;zellikle avam arasında s&uuml;nnet olarak dile geldi, halk bunları din adıyla yapmaya başladı ve terk etmeye yanaşmadı. &Ouml;rneğin tarihte ş&ouml;yle nakledilmiştir: Kufe ehli, M&uuml;minlerin &Ouml;nderinden (a.s) ibadette bir bidat sayılan Ramazan ayının nafilesini (teravih namazı) cemaat ile kıldırması i&ccedil;in bir imam se&ccedil;mesini istedi. Hz. Ali (a.s) bunu kabul etmedi ve bu amelin bidat oluşandan onları haberdar kıldı. Onlar, Hz. Ali&rsquo;yi (a.s) terk ettiler ve kendi aralarından bu namaz i&ccedil;in bir imam se&ccedil;tiler.&nbsp; Hz. Ali (a.s) oğlu Hasan&rsquo;ı (a.s) onlara yolladı.[1] Onlar sen bizi &ouml;ncekilerin s&uuml;nnetinden alıkoyuyorsun diye itirazda bulundular. Oysaki onlar bunun bidat olduğunu ve Hz. Peygamberin (s.a.a)&nbsp; bunu yasaklamış olduğunu biliyordular[2]; zira Hz. Peygamber (s.a.a) ş&ouml;yle buyurmuştu: &ldquo;Ey insanlar Ramazan&rsquo;ın akşam nafilesi bidattir. Ramazan ayında nafileyi cemaat ile kılmayın &hellip; az s&uuml;nnet &ccedil;ok bidatten daha iyidir. Her bidat sapkınlıktır ve her sapkınlık da ateştedir.&rdquo;[3] Hz. Ali (a.s) zahiri hilafete ulaştıktan sonra &ouml;nceki halifeler d&ouml;neminde yapılan bazı icraatları neden d&uuml;zeltmediği hakkında ş&ouml;yle buyurdu: &ldquo;Eğer ben yapılan sapkınlıkları d&uuml;zeltmek, gasp edilmiş mallar ve yağmalanmış hazineyi yerine aktarmak istersem ordumda bulunan asker bana kılı&ccedil; &ccedil;eker ve halk s&uuml;nnet ve ilahi kitaba muhalif olarak amel edenin ben olduğumu d&uuml;ş&uuml;n&uuml;r; &ouml;rneğin &Ouml;mer Ramazan ayında m&uuml;stahap bir namazı haksız yere s&uuml;nnet haline getirdi. H&acirc;lbuki b&ouml;yle bir s&uuml;nnet yoktu. Ondan sonra ve benim hilafet d&ouml;nemimde Ramazan ayında m&uuml;stahap namazları cemaat ile kılmak i&ccedil;in bize cemaat imamı atamak isteyen kimseler geldi. Ben onlara m&uuml;stahap namazların cemaat ile kılınamayacağını s&ouml;yledim ama kendileri giderayak &ldquo;Ramazan elden gitti&rdquo; diye bağırdılar&hellip;&rdquo; &Ouml;mer d&ouml;neminde k&ouml;k salan yanlış s&uuml;nnetlerden birisi de mutadır ki şimdilik bu yasağın kaldırılmasının ve hakkında oluşturulan menfiliğin giderilmesinin imk&acirc;nı bulunmamaktadır.&rdquo;[4] Elbette ge&ccedil;ici evlilik bağlamında, ikinci halifenin yasağına y&ouml;nelik imamlar ve Hz. Ali (a.s) bir&ccedil;ok defa muhalefet etmiş ve bu t&uuml;r yasakların zararları hakkında halkı bilgilendirmişlerdir. &Ouml;rneğin, sahih bir hadiste nakledildiği &uuml;zere Hz. Ali&rsquo;nin ş&ouml;yle buyurmuştur: Hac mutası ve kadınlar mutasının helal olduğuna dair emir verirdim.[5]<br />\r\n	&nbsp;---------<br />\r\n	[1] Allame Hilli, Nehc&uuml;&rsquo;l-Hak ve Keşfu&rsquo;l-Sıdk, terc&uuml;me-i Kohensal, Ali Rıza, s. 298, Naşır Aşura, Meşhed, 1389 ş, &ccedil;ap-ı evvel.<br />\r\n	[2] Keraceki, Ebu&rsquo;l-FethKemere-i, Kenzu&rsquo;l-Fevaid ve et-Taaccub, Muhammed Bakır, Gencine-i Maarif-i Şia, terc&uuml;me-i Kenzu&rsquo;l-Maarif-i Şia, Kenzu&rsquo;l-Fevaid ve et-Taaccub, c. 2, s. 303, Naşır: &Ccedil;aphane-i Firdevsi, Tahran, &ccedil;ap-ı evvel, Tusi, Tehzibu&rsquo;l-Ahkam, c. 3, s. 70, &ccedil;ap-ı Daru&rsquo;l-K&uuml;t&uuml;b-i İslamiye, Tahran, &ccedil;ap-ı &ccedil;arom, 1365 ş, &ccedil;ap-ı evvel, Nehc&uuml;&rsquo;l-Hak ve Keşfu&rsquo;l-Sıdk, terc&uuml;me-i Kohensal, s. 298.<br />\r\n	[3] Kemere-i, Muhammed Bakır, Gencine-i Maarif-i Şia, terc&uuml;me-i el-Fevaid ve&rsquo;t-Taaccub, c. 2, s. 303.<br />\r\n	[4] Allame Meclisi, Bihar&uuml;&rsquo;l-Envar, heman, c. 43, s. 172.<br />\r\n	[5] Kuleyni, Rovza-i Kafi, terc&uuml;me-i Kemere-i, c. 1, s. 105, Kitab Furuşi İslamiye, Tahran, 1383 k, &ccedil;ap-ı evvel; Alemu&rsquo;l-Huda Horosani, Nehc&uuml;&rsquo;l-Hitabe-Sohanan-i Peyamber (s.a.a) ve Emir&uuml;&rsquo;l-M&uuml;minin (a.s), c. 2, s. 128, Naşır-i Kitabhane-i Sadr, Tahran, 1374 ş, &ccedil;ap-ı dovvom.</p>\r\n','Din adına bidat işleyen insanlar onu hi&ccedil;bir şekilde terk etmeye hazır değildiler. &Ouml;rneğin tarihte ş&ouml;yle nakledilmiştir: Kufe ehli, M&uuml;minlerin &Ouml;nderinden (a.s) ibadette bir bidat sayılan Ramazan ayının nafilesini (teravih namazı) cemaat ile kıldırması i&ccedil;in bir imam se&ccedil;mesini istedi. Hz. Ali (a.s) bunu kabul etmedi ve bu amelin bidat oluşandan onları haberdar kıldı. Onlar, Hz. Ali&rsquo;yi (a.s) terk ettiler, kendi aralarından bu namaz i&ccedil;in bir imam se&ccedil;tiler ve sen bizi &ouml;ncekilerin s&uuml;nnetinden alıkoyuyorsun diye itirazda bulundular. Ge&ccedil;ici evlilik hususunda, ikinci halifenin yasağına y&ouml;nelik imamlar ve Hz. Ali (a.s) bir&ccedil;ok defa muhalefet etmiş ve bu t&uuml;r yasakların zararları hakkında halkı bilgilendirmişlerdir.','&nbsp;Bildiğiniz gibi Hz. Peygamberin (s.a.a) vefatından sonra hazineyi paylaştırmada Arap ile Acem arasında fark g&ouml;zetmek, yolculukta oru&ccedil; tutmak, abdestte ayakları yıkamak, m&uuml;barek Ramazan ayının nafilesini (teravih namazı) cemaat ile kılmak, hac ve kadın mutasını haram kılmak gibi bir&ccedil;ok bidat ortaya &ccedil;ıkmıştır. Bu bidatler zamanla halk arasında &ouml;zellikle avam arasında s&uuml;nnet olarak dile geldi, halk bunları din adıyla yapmaya başladı ve terk etmeye yanaşmadı. &Ouml;rneğin tarihte ş&ouml;yle nakledilmiştir: Kufe ehli, M&uuml;minlerin &Ouml;nderinden (a.s) ibadette bir bidat sayılan Ramazan ayının nafilesini (teravih namazı) cemaat ile kıldırması i&ccedil;in bir imam se&ccedil;mesini istedi. Hz. Ali (a.s) bunu kabul etmedi ve bu amelin bidat oluşandan onları haberdar kıldı. Onlar, Hz. Ali&rsquo;yi (a.s) terk ettiler ve kendi aralarından bu namaz i&ccedil;in bir imam se&ccedil;tiler.&nbsp; Hz. Ali (a.s) oğlu Hasan&rsquo;ı (a.s) onlara yolladı.[1] Onlar sen bizi &ouml;ncekilerin s&uuml;nnetinden alıkoyuyorsun diye itirazda bulundular. Oysaki onlar bunun bidat olduğunu ve Hz. Peygamberin (s.a.a)&nbsp; bunu yasaklamış olduğunu biliyordular[2]; zira Hz. Peygamber (s.a.a) ş&ouml;yle buyurmuştu: &ldquo;Ey insanlar Ramazan&rsquo;ın akşam nafilesi bidattir. Ramazan ayında nafileyi cemaat ile kılmayın &hellip; az s&uuml;nnet &ccedil;ok bidatten daha iyidir. Her bidat sapkınlıktır ve her sapkınlık da ateştedir.&rdquo;[3] Hz. Ali (a.s) zahiri hilafete ulaştıktan sonra &ouml;nceki halifeler d&ouml;neminde yapılan bazı icraatları neden d&uuml;zeltmediği hakkında ş&ouml;yle buyurdu: &ldquo;Eğer ben yapılan sapkınlıkları d&uuml;zeltmek, gasp edilmiş mallar ve yağmalanmış hazineyi yerine aktarmak istersem ordumda bulunan asker bana kılı&ccedil; &ccedil;eker ve halk s&uuml;nnet ve ilahi kitaba muhalif olarak amel edenin ben olduğumu d&uuml;ş&uuml;n&uuml;r; &ouml;rneğin &Ouml;mer Ramazan ayında m&uuml;stahap bir namazı haksız yere s&uuml;nnet haline getirdi. H&acirc;lbuki b&ouml;yle bir s&uuml;nnet yoktu. Ondan sonra ve benim hilafet d&ouml;nemimde Ramazan ayında m&uuml;stahap namazları cemaat ile kılmak i&ccedil;in bize cemaat imamı atamak isteyen kimseler geldi. Ben onlara m&uuml;stahap namazların cemaat ile kılınamayacağını s&ouml;yledim ama kendileri giderayak &ldquo;Ramazan elden gitti&rdquo; diye bağırdılar&hellip;&rdquo; &Ouml;mer d&ouml;neminde k&ouml;k salan yanlış s&uuml;nnetlerden birisi de mutadır ki şimdilik bu yasağın kaldırılmasının ve hakkında oluşturulan menfiliğin giderilmesinin imk&acirc;nı bulunmamaktadır.&rdquo;[4] Elbette ge&ccedil;ici evlilik bağlamında, ikinci halifenin yasağına y&ouml;nelik imamlar ve Hz. Ali (a.s) bir&ccedil;ok defa muhalefet etmiş ve bu t&uuml;r yasakların zararları hakkında halkı bilgilendirmişlerdir. &Ouml;rneğin, sahih bir hadiste nakledildiği &uuml;zere Hz. Ali&rsquo;nin ş&ouml;yle buyurmuştur: Hac mutası ve kadınlar mutasının helal olduğuna dair emir verirdim.[5]\r\n	&nbsp;---------\r\n	[1] Allame Hilli, Nehc&uuml;&rsquo;l-Hak ve Keşfu&rsquo;l-Sıdk, terc&uuml;me-i Kohensal, Ali Rıza, s. 298, Naşır Aşura, Meşhed, 1389 ş, &ccedil;ap-ı evvel.\r\n	[2] Keraceki, Ebu&rsquo;l-FethKemere-i, Kenzu&rsquo;l-Fevaid ve et-Taaccub, Muhammed Bakır, Gencine-i Maarif-i Şia, terc&uuml;me-i Kenzu&rsquo;l-Maarif-i Şia, Kenzu&rsquo;l-Fevaid ve et-Taaccub, c. 2, s. 303, Naşır: &Ccedil;aphane-i Firdevsi, Tahran, &ccedil;ap-ı evvel, Tusi, Tehzibu&rsquo;l-Ahkam, c. 3, s. 70, &ccedil;ap-ı Daru&rsquo;l-K&uuml;t&uuml;b-i İslamiye, Tahran, &ccedil;ap-ı &ccedil;arom, 1365 ş, &ccedil;ap-ı evvel, Nehc&uuml;&rsquo;l-Hak ve Keşfu&rsquo;l-Sıdk, terc&uuml;me-i Kohensal, s. 298.\r\n	[3] Kemere-i, Muhammed Bakır, Gencine-i Maarif-i Şia, terc&uuml;me-i el-Fevaid ve&rsquo;t-Taaccub, c. 2, s. 303.\r\n	[4] Allame Meclisi, Bihar&uuml;&rsquo;l-Envar, heman, c. 43, s. 172.\r\n	[5] Kuleyni, Rovza-i Kafi, terc&uuml;me-i Kemere-i, c. 1, s. 105, Kitab Furuşi İslamiye, Tahran, 1383 k, &ccedil;ap-ı evvel; Alemu&rsquo;l-Huda Horosani, Nehc&uuml;&rsquo;l-Hitabe-Sohanan-i Peyamber (s.a.a) ve Emir&uuml;&rsquo;l-M&uuml;minin (a.s), c. 2, s. 128, Naşır-i Kitabhane-i Sadr, Tahran, 1374 ş, &ccedil;ap-ı dovvom.'),(23,'tr27','<p>\r\n	<br />\r\n	&nbsp;Eğer iş sahibi sizden sadece metnin terc&uuml;me edilmesini istemişse, kimin terc&uuml;me edeceğini şart koşmamışsa, siz de terc&uuml;me etmesi i&ccedil;in &uuml;&ccedil;&uuml;nc&uuml; bir şahsa metni verip pazarlama ve organizasyon hakkını alırsanız bunun bir sakıncası olmaz. Ama iş sahibi ilgili işi sizin yapmanızı istemişse, başkalarına devredemezsiniz. Bu sadece iş sahibinin izniyle m&uuml;mk&uuml;nd&uuml;r. Neticede bu gibi hususlar tarafların anlaşmasına tabidir. Elbette işin niteliğine ve şahsın &uuml;cretinin miktarına halel getirecek şekilde olmamasına &ouml;zen g&ouml;sterilmelidir.<br />\r\n	Ekler:<br />\r\n	B&uuml;y&uuml;k taklit mercilerinin bu soruya y&ouml;nelik yanıtları ş&ouml;yledir:[1]<br />\r\n	Hz. Ayetullah Uzma Hamaney:<br />\r\n	Tarafların anlaşmasına tabidir.<br />\r\n	Hz. Ayetullah Uzma Mekarim Şirazi:<br />\r\n	Eğer iş sahibi sizden sadece metnin terc&uuml;me edilmesini istemişse, kimin terc&uuml;me edeceğini şart koşmamışsa, siz de terc&uuml;me etmesi i&ccedil;in &uuml;&ccedil;&uuml;nc&uuml; bir şahsa metni verip pazarlama ve organizasyon hakkını alırsanız bunun bir sakıncası olmaz. Ama iş sahibi ilgili işi sizin yapmanızı istemişse, başkalarına devredemezsiniz. Bu sadece iş sahibinin izniyle m&uuml;mk&uuml;nd&uuml;r.<br />\r\n	Hz. Ayetullah Uzma Mekarim Şirazi:<br />\r\n	Caiz değildir ama iş&ccedil;i ikinci iş&ccedil;i i&ccedil;in b&ouml;yle bir işi bulma karşılığında bir &uuml;cret talep ederse sakıncasızdır.<br />\r\n	Hz. Ayetullah Uzma Nuri Hemedani:<br />\r\n	Eğer anlaşma metninde şahsın bizzat yapması şart koşulmuşsa onu bir başkasına devretmek caiz değildir.&nbsp; &nbsp;<br />\r\n	&nbsp;-----------<br />\r\n	&nbsp;</p>\r\n','','&nbsp;Eğer iş sahibi sizden sadece metnin terc&uuml;me edilmesini istemişse, kimin terc&uuml;me edeceğini şart koşmamışsa, siz de terc&uuml;me etmesi i&ccedil;in &uuml;&ccedil;&uuml;nc&uuml; bir şahsa metni verip pazarlama ve organizasyon hakkını alırsanız bunun bir sakıncası olmaz. Ama iş sahibi ilgili işi sizin yapmanızı istemişse, başkalarına devredemezsiniz. Bu sadece iş sahibinin izniyle m&uuml;mk&uuml;nd&uuml;r. Neticede bu gibi hususlar tarafların anlaşmasına tabidir. Elbette işin niteliğine ve şahsın &uuml;cretinin miktarına halel getirecek şekilde olmamasına &ouml;zen g&ouml;sterilmelidir.\r\n	Ekler:\r\n	B&uuml;y&uuml;k taklit mercilerinin bu soruya y&ouml;nelik yanıtları ş&ouml;yledir:[1]\r\n	Hz. Ayetullah Uzma Hamaney:\r\n	Tarafların anlaşmasına tabidir.\r\n	Hz. Ayetullah Uzma Mekarim Şirazi:\r\n	Eğer iş sahibi sizden sadece metnin terc&uuml;me edilmesini istemişse, kimin terc&uuml;me edeceğini şart koşmamışsa, siz de terc&uuml;me etmesi i&ccedil;in &uuml;&ccedil;&uuml;nc&uuml; bir şahsa metni verip pazarlama ve organizasyon hakkını alırsanız bunun bir sakıncası olmaz. Ama iş sahibi ilgili işi sizin yapmanızı istemişse, başkalarına devredemezsiniz. Bu sadece iş sahibinin izniyle m&uuml;mk&uuml;nd&uuml;r.\r\n	Hz. Ayetullah Uzma Mekarim Şirazi:\r\n	Caiz değildir ama iş&ccedil;i ikinci iş&ccedil;i i&ccedil;in b&ouml;yle bir işi bulma karşılığında bir &uuml;cret talep ederse sakıncasızdır.\r\n	Hz. Ayetullah Uzma Nuri Hemedani:\r\n	Eğer anlaşma metninde şahsın bizzat yapması şart koşulmuşsa onu bir başkasına devretmek caiz değildir.&nbsp; &nbsp;\r\n	&nbsp;-----------\r\n	&nbsp;',''),(24,'tr28','<p>\r\n	Her insan iki şehadeti yani &ldquo;Eşhedu en la İlahe İllalllah ve Eşhedu enne Muhammeden Resulullah&rdquo; c&uuml;mlesini s&ouml;ylemekle ger&ccedil;ek bir M&uuml;sl&uuml;man sayılır ve M&uuml;sl&uuml;manlık h&uuml;k&uuml;mleri ona tatbik edilir. B&ouml;yle bir insanın bedeni temiz olur, &ccedil;ocukları da temiz sayılır, M&uuml;sl&uuml;man bir kadınla evlenmesi ve M&uuml;sl&uuml;manlar ile muamele yapması mubah olur. Bu c&uuml;mleyi ikrar etmenin gereği, namaz, oru&ccedil;, humus, zek&acirc;t ve hac gibi en &ouml;nemli dinsel farzları yerine getirmek, gayba iman etmek, melek, ahiret, cennet ve cehennem gibi hususları kabul etmek ve ilahi el&ccedil;iler sıfatıyla t&uuml;m peygamberleri tasdik etmektir. Bunlara ek olarak Kur&rsquo;an&rsquo;ın emirleri, Hz. Peygamber&rsquo;in (s.a.a) tavsiyeleri ve masum imamların (a.s) vurgulamalarına binaen, on iki imamın velayetini kabul etmeksizin bu İslam ve h&uuml;k&uuml;mleri ile amel etmek yetkin bir iman sayılmaz ve kabul edilmez. İnsanın batınında da m&uuml;şrik ve m&uuml;nafık olmaması gerektiği de a&ccedil;ıktır; &ccedil;&uuml;nk&uuml; b&ouml;yle bir insanın zahiri amelleri kendisine bir fayda vermez, onu ilahi azaba du&ccedil;ar kılar ve kendisi i&ccedil;in bir yetkinlik ve saadet oluşturmaz.<br />\r\n	&nbsp;</p>\r\n','<p>\r\n	<br />\r\n	&nbsp;İslam s&ouml;zl&uuml;kte teslim ve itaat anlamına gelir. Istılahta ise Allah tarafından Hz. Muhammed (s.a.a) vesilesi ile kapsayıcı, evrensel ve ebedi (kıyamet g&uuml;n&uuml;ne kadar ge&ccedil;erli) ilahi şeriat sıfatıyla gelmiş dine denir. Bu dini diğer dinlerden ayıran en &ouml;nemli şey Hz. Peygamber&rsquo;in (s.a.a) son peygamber olduğuna ve aşağıdaki boyutlarıyla ger&ccedil;ek tevhidin &ouml;ğretilerine inanmaktır:<br />\r\n	A. Zati Tevhit: Allah birdir, bir ortağı ve dengi yoktur, c&uuml;zlerden oluşmamıştır ve bir b&uuml;t&uuml;n&uuml;n par&ccedil;ası da değildir.<br />\r\n	B. Yaratıcılık ve Rablikte Tevhit: Evrenin bağımsız yaratıcı ve idare edicisi odur. Melekler de d&acirc;hil diğer varlıklar sadece O&rsquo;nun hizmet&ccedil;ileri ve kullarıdırlar. Onlar varlıkta, yaratıcılıkta ve işlerin idare edilmesinde Hak Te&acirc;l&acirc;&rsquo;nın buyruklarının uygulayıcısıdırlar.<br />\r\n	C. Teşrii Tevhit: İnsanlık i&ccedil;in kanun koyma yetkisine sahip tek merci Allah&rsquo;tır ve diğer varlıklar sadece O&rsquo;nun vermiş olduğu izin &ccedil;er&ccedil;evesinde a&ccedil;ıklama ve yasa koyma hakkına sahiptirler.<br />\r\n	D. Ul&ucirc;hiyette Tevhit: Mabut olmaya ve ibadet edilmeye layık tek kimse O&rsquo;dur; tuğyan edenler ve diğer varlıklar bu &ouml;zelliğe sahip değillerdir.<br />\r\n	Bu y&uuml;zden İslam&rsquo;a girme şartı bu iki usul&uuml; ikrar etmek ve gereklerini kabul etmektir. Y&uuml;ce &ldquo;La ilahe İllallah&rdquo; kelimesi, İslam dininin cevheri ve aslı olup tevhidin t&uuml;m boyutlarını kapsar. Hz. Peygamber&rsquo;in (s.a.a) peygamberliğini ikrar etmek de onun son peygamber olduğunu, dininin son din olduğunu, bunun paralelinde diğer yol, y&ouml;ntem ve tarzların iptal edildiğini ve bu ilahin peygamberin (s.a.a) t&uuml;m buyruk, &ouml;ğreti ve yasaklarını sorgulamaksızın kabul etmeyi gerektirir. Bu y&uuml;zden bu iki hususa tanıklık eden kimse diğer din mektep ve yollardan ayrılır, M&uuml;sl&uuml;manların grubuna girer, kendisi ile evlenmek ve muamele etmek helal ve caiz olur, benzeri İslami h&uuml;k&uuml;mler kendisine uygulanır ve kendisinin ve evlatlarının bedeni temiz sayılır.[1] Onun canı da herkes i&ccedil;in saygın hale gelir ve korunması İslam toplumu ve İslami y&ouml;neticinin y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;ne girer. Hatırlatmak gerekir ki hevese tapma, mal sevgisi ve makam isteği gibi gizli şirkler insanın ıstılah anlamıyla İslam&rsquo;dan &ccedil;ıkmasına neden teşkil etmez. On iki imam Şia&rsquo;sının bakışında ayet ve masumların (a.s) rivayetlerine binaen imam, veli ve Hz. Peygamberin (s.a.a) vasileri sıfatıyla t&uuml;m on iki şahsı kabul etmek de imanın ve amellerin kabul edilmesinin Allah nezdindeki şartıdır; zira Hz. Peygamber (s.a.a) ve tahrif edilmemiş vahiy sıfatıyla Kur&rsquo;an-ı kabul etmek, Kur&rsquo;an&rsquo;ın ve Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) buyruklarına g&ouml;re tam ve eksiksiz olarak amel etmeyi gerektirir. Kur&rsquo;an ve Hz. Peygamber&rsquo;in (s.a.a) buyruklarından biri de Ehlibeyte tutunmak ve onlara itaat etmektir. İmamlara uymamak ger&ccedil;ekte Allah&rsquo;ın ve Hz. Peygamber&rsquo;in (s.a.a) emirlerine uymamak demektir. Şia&rsquo;nın bakışında b&uuml;y&uuml;k g&uuml;nahlara m&uuml;rtekip olmuş kişi k&acirc;fir sayılmadığı gibi İslam&rsquo;dan &ccedil;ıkmış da sayılmaz. Ehlis&uuml;nnet de masum imamların velayetini kabul etmemekle dinden &ccedil;ıkmış olmaz, M&uuml;sl&uuml;man sayılır ve onlar ile ilişki kurmak ve birlikte yaşamak sakıncasızdır. Lakin Hariciler, b&uuml;y&uuml;k g&uuml;nah işleyen kimseyi ve fasık k&acirc;fir bilir ve b&ouml;yle bir insanın kanını mubah sayar. Mutezile, bu grubu ne m&uuml;min ve ne de k&acirc;fir sayar. Vahabiler, m&uuml;h&uuml;r &uuml;zerine secde etmeyi, masum imamların t&uuml;rbelerini &ouml;pmeyi ve onların toprağına saygı duymayı şirkin g&ouml;stergelerinden bilir ve Şia&rsquo;yı m&uuml;şrik sayar! O halde bir M&uuml;sl&uuml;man ancak şu durumda ger&ccedil;ek olarak İslam&rsquo;ı kabul etmiş sayılır:<br />\r\n	A. M&uuml;sl&uuml;man, tevhidi t&uuml;m boyutlarıyla kabul etmelidir.<br />\r\n	B. Hz. Peygamberin (s.a.a) peygamberliğine ve son peygamber olduğuna inanmalıdır.<br />\r\n	C. Onun t&uuml;m emir ve yasaklarına ve bu c&uuml;mleden olmak &uuml;zere velayete uymalıdır.<br />\r\n	D. Kur&rsquo;an, Allah Resul&uuml; (s.a.a) ve velinin a&ccedil;ıkladığı &uuml;zere &ouml;l&uuml;m sonrası hayatın detaylarına inanmalıdır.<br />\r\n	Kur&rsquo;an-ı Kerim imanın &ouml;l&ccedil;&uuml;ş&uuml;m&uuml; ş&ouml;yle a&ccedil;ıklamaktadır:<br />\r\n	&ldquo;İyilik, y&uuml;zlerinizi doğu ve batı taraflarına &ccedil;evirmeniz(den ibaret) değildir. Asıl iyilik, Allah&rsquo;a, ahiret g&uuml;n&uuml;ne, meleklere, kitap ve peygamberlere iman edenlerin; mala olan sevgilerine rağmen, onu yakınlara, yetimlere, yoksullara, yolda kalmışa, (ihtiyacından dolayı) isteyene ve (&ouml;zg&uuml;rl&uuml;kleri i&ccedil;in) k&ouml;lelere verenlerin; namazı dosdoğru kılan, zek&acirc;tı veren, antlaşma yaptıklarında s&ouml;zlerini yerine getirenlerin ve zorda, hastalıkta ve savaşın kızıştığı zamanlarda (direnip) sabredenlerin tutum ve davranışlarıdır. İşte bunlar, doğru olanlardır. İşte bunlar, Allah&rsquo;a karşı gelmekten sakınanların ta kendileridir.&rdquo;[2]<br />\r\n	&ldquo;Peygamber, Rabbinden kendisine indirilene iman etti, m&uuml;minler de (iman ettiler). Her biri; Allah&rsquo;a, meleklerine, kitaplarına ve peygamberlerine iman ettiler ve ş&ouml;yle dediler: &ldquo;Onun peygamberlerinden hi&ccedil;birini (diğerinden) ayırt etmeyiz.&rdquo; Ş&ouml;yle de dediler: &ldquo;İşittik ve itaat ettik. Ey Rabbimiz! Senden bağışlama dileriz. Sonunda d&ouml;n&uuml;ş yalnız sanadır.&rdquo;[3]<br />\r\n	&ldquo;Ey iman edenler! Allah&rsquo;a, Peygamberine, Peygamberine indirdiği kitaba ve daha &ouml;nce indirdiği kitaba iman edin. Kim Allah&rsquo;ı, meleklerini, kitaplarını, peygamberlerini ve ahiret g&uuml;n&uuml;n&uuml; ink&acirc;r ederse, derin bir sapıklığa d&uuml;şm&uuml;ş olur.&rdquo;[4]<br />\r\n	&ldquo;Oysa Allah size Kitap&rsquo;ta (Kur&rsquo;an&rsquo;da) &ldquo;Allah&rsquo;ın ayetlerinin ink&acirc;r edildiğini ve onlarla alay edildiğini işittiğiniz zaman, başka bir s&ouml;ze ge&ccedil;medikleri m&uuml;ddet&ccedil;e, onlarla oturmayın, aksi h&acirc;lde siz de onlar gibi olursunuz&rdquo; diye h&uuml;k&uuml;m indirmiştir. Ş&uuml;phesiz Allah, m&uuml;nafıkların ve k&acirc;firlerin hepsini cehennemde toplayacaktır.&rdquo;[5]<br />\r\n	&ldquo;Ş&uuml;phesiz ki m&uuml;nafıklar, cehennem ateşinin en aşağı tabakasındadırlar. Onlara hi&ccedil;bir yardımcı da bulamazsın.&rdquo;[6]<br />\r\n	Ger&ccedil;ek iman şeriatın buyruklarına g&ouml;re amel etmeyi gerektirdiğinden Allah ve Resul&uuml;&rsquo;n&uuml;n (s.a.a) buyruklarına g&ouml;re amel etmeksizin iman ve İslam iddiasında bulunmak ger&ccedil;ek hidayet ve saadeti sağlamaz. Elbette bu iddia, b&ouml;yle bir kişiye İslam&rsquo;ın zahiri h&uuml;k&uuml;mlerinin uygulanmasına neden olur. Bu y&uuml;zden Kur&rsquo;an-ı Kerim temiz hayata ulaşmayı ancak iman ve salih amele bağlamaktadır.[7] Bu ikisinden sadece birini taşıyan, yani iman edip amel etmeyen kimse veya salih olup imanı olmayan kişi sadece bir kanadı olan ve asla saadet ve yetkinliğin zirvesine doğru u&ccedil;amayan ve y&uuml;kselemeyen bir kuş gibi sayılır. Elbette insan y&ouml;ntemini değiştirir ve imanını salih amel ile ve salih amelini de İslam&rsquo;ı kabul ettiğini belirterek ve onun y&uuml;ce &ouml;ğretilerini benimseyerek pekiştirirse ilahi derg&acirc;ha yakınlaşır ve cennete girer. Burada birka&ccedil; noktaya işaret etmek gerekmektedir:<br />\r\n	1. İman ve salih amel arasında karşılıklı bir ilişki mevcuttur. İman ne kadar g&uuml;&ccedil;l&uuml; olursa salih amelin nitelik ve niceliği artar, isyan ve tuğyandan uzak durulur. Salih ameller ve b&uuml;y&uuml;k g&uuml;nahlardan uzak durmaya ne kadar &ouml;nem verilirse, iman kalbe daha &ccedil;ok k&ouml;k salar; &ouml;yle ki insan nihai saadetine erer ve insaniyetin zirvesinde yer edinir. Bunun karşısında g&uuml;nahlar ve tekrarı imanın tedrici olarak kalpte silinmesine neden olur. G&uuml;nah işlemek imanın zayıflığının g&ouml;stergesidir.<br />\r\n	2. Diğer peygamberleri ve tahrif olmamış kitaplarını tasdik etmek, onların şeriatlarına g&ouml;re amel etmeyi gerektirmez; zira onların bazılarının şeriatı sadece kendi kavimlerine &ouml;zg&uuml; sayılmış ve bazılarının şeriatı da sonraki bir şeriat ve kitabın gelmesi ile ge&ccedil;erliliğini yitirmiştir. Başka bir ifadeyle onlara g&ouml;re amel etmenin tarihi t&uuml;kenmiştir. O halde onları tasdik etmek demek, Allah&rsquo;ın peygamberi sıfatıyla onları kabul etmek ve makamlarına ve de zahmetlerine saygı duymaktır. Şeriatlarına g&ouml;re amel etmek değildir.<br />\r\n	3. Bir M&uuml;sl&uuml;man&rsquo;ı M&uuml;sl&uuml;man olmayandan ayıran en &ouml;nemli ibadetsel ameller, &ldquo;dinin ferleri&rdquo; olarak bilinir ve b&uuml;t&uuml;n bunları &ouml;ğrenmek ve esasınca amel etmek y&uuml;k&uuml;ml&uuml; bireyler i&ccedil;in zorunludur. Bunlardan herhangi birinin zorunluluğunu ink&acirc;r etmek, dinin zaruri hususlarından birini ink&acirc;r etmek mesabesindedir. Bu nedenle bu hususlardan herhangi birinin zorunluluğunu ink&acirc;r etmek İslam&rsquo;dan &ccedil;ıkmaya neden olur ve b&ouml;yle bir şeye m&uuml;rtekip olan şahıs m&uuml;rtet sayılır. M&uuml;rtet olan şahıs &ouml;zel bir takım şartlar taşırsa (fıtri irtidat ve erkek olmak&hellip;) kanının akıtılması mubah olur. &Ouml;te taraftan zorunluluklarını ink&acirc;r etmemekle birlikte bu hususlara g&ouml;re amel etmemek, insanın cennet derecelerinden aşağıya d&uuml;şmesi ve &ouml;mr&uuml;n sonuna dek s&uuml;rd&uuml;r&uuml;lmesi ve telafi edilmemesi durumunda da daimi azaba neden teşkil eder.<br />\r\n	4. İman mutlak olmalıdır; esasen ayrıcalıklı bir husus değildir. Eğer bir şahıs ger&ccedil;ekten M&uuml;sl&uuml;man ve m&uuml;min ise, ben dini &ouml;ğretilerin sadece bir b&ouml;l&uuml;m&uuml;n&uuml; kabul etmekte ve salt y&uuml;k&uuml;ml&uuml;l&uuml;k h&uuml;k&uuml;mlerinin bir b&ouml;l&uuml;m&uuml;yle amel etmekteyim diye s&ouml;yleyemez. &Ccedil;&uuml;nk&uuml; Kur&rsquo;an&rsquo;ın bakışında b&ouml;yle bir davranış hevese tapıcılık, kendi meyline g&ouml;re hareket etmek ve k&uuml;f&uuml;r sayılır. Bu Allah&rsquo;a, kıyamet g&uuml;n&uuml;ne ve peygamberlerin n&uuml;b&uuml;vvetine inanmakla bağdaşmaz.[8]<br />\r\n	5. İman ve salih amel bir takım mertebelere sahip olup zayıflık ve g&uuml;&ccedil;l&uuml;l&uuml;ğ&uuml; barındırır. T&uuml;m salih m&uuml;minler bir derecede değildirler ve onların hepsinin r&uuml;tbesi Allah nezdinde ve cennette eşit değildir. O halde daha y&uuml;ksek mertebelere ulaşmak i&ccedil;in imanı sağlamlaştırmak, salih amelleri nitel ve nicel olarak artırarak ger&ccedil;ek &ouml;ğretileri &ouml;ğrenip dikkat ve &ccedil;abayla daha fazla &ccedil;alışmak gerekir.<br />\r\n	Kaynaklar:<br />\r\n	1. Subhani, Cafer, Milel ve Nihel, c. 2, Merkezi MudiriyyetiHowze, &ccedil;apı dovvum, Kum, 1366, s. 53.<br />\r\n	2. Şehristani, Abdu&rsquo;l-Kerim, Milel ve Nihel, c. 1 &ndash; 2, el-enculu Mısır, &ccedil;apı dovvum, 1375 h.k, Mısır, s. 46.<br />\r\n	3. Saidi Mihr, Muhammed, Amuzeşi Kelamı İslami, c. 1 ve 2, Taha, &ccedil;apı dovvum, 1381, Kum,&nbsp; c. 1, s. 161 &ndash; 163 ve c. 2, s. 135.<br />\r\n	4. Tusi, Hacı Nasuruddin, Keşfu&rsquo;l-Murad, Şekuri, &ccedil;apı &ccedil;aharum, 1373, Kum, s. 454.<br />\r\n	5. MisbahYezdi, Muhammed Taki, AmuzeşiAkaid, c. 3, Sazmanı Tebligatı İslami, &ccedil;apı devazdehum, 1376, Kum, s. 126 &ndash; 163, dershayi 54 &ndash; 58.<br />\r\n	6. MisbahYezdi, Muhammed Taki, Ahlak der Kuran, c. 1, M&uuml;essese-i Amuzeşi ve Pejuheşiyi İmam Humeyni (r.a), Kum, s. 122 &ndash; 145.<br />\r\n	&nbsp;-----------<br />\r\n	[1]Elbette gayri M&uuml;slim&rsquo;in (semavi kitap ehli olsun veya olmasın) bedeninin temizliği hususunda İslam &acirc;limlerinin bir takım bakışları vardır. Bu konuda bilgi edinmek i&ccedil;in onların ilmihallerine m&uuml;racaat edilebilir.<br />\r\n	[2] Bakara Suresi, 177. ayet.<br />\r\n	[3] Bakara Suresi, 285. ayet.<br />\r\n	[4] Nisa Suresi, 136. ayet.<br />\r\n	[5] Nisa Suresi, 140. ayet.<br />\r\n	[6] Nisa Suresi, 145. ayet.<br />\r\n	[7] Nah Suresi, 97. ayet; Bakara Suresi, 103. ayet; Nisa Suresi, 57 ve 122. ayet.<br />\r\n	[8] Bakara Suresi, 85. ayet; Nisa Suresi, 150 ila 151. ayet.</p>\r\n','Her insan iki şehadeti yani &ldquo;Eşhedu en la İlahe İllalllah ve Eşhedu enne Muhammeden Resulullah&rdquo; c&uuml;mlesini s&ouml;ylemekle ger&ccedil;ek bir M&uuml;sl&uuml;man sayılır ve M&uuml;sl&uuml;manlık h&uuml;k&uuml;mleri ona tatbik edilir. B&ouml;yle bir insanın bedeni temiz olur, &ccedil;ocukları da temiz sayılır, M&uuml;sl&uuml;man bir kadınla evlenmesi ve M&uuml;sl&uuml;manlar ile muamele yapması mubah olur. Bu c&uuml;mleyi ikrar etmenin gereği, namaz, oru&ccedil;, humus, zek&acirc;t ve hac gibi en &ouml;nemli dinsel farzları yerine getirmek, gayba iman etmek, melek, ahiret, cennet ve cehennem gibi hususları kabul etmek ve ilahi el&ccedil;iler sıfatıyla t&uuml;m peygamberleri tasdik etmektir. Bunlara ek olarak Kur&rsquo;an&rsquo;ın emirleri, Hz. Peygamber&rsquo;in (s.a.a) tavsiyeleri ve masum imamların (a.s) vurgulamalarına binaen, on iki imamın velayetini kabul etmeksizin bu İslam ve h&uuml;k&uuml;mleri ile amel etmek yetkin bir iman sayılmaz ve kabul edilmez. İnsanın batınında da m&uuml;şrik ve m&uuml;nafık olmaması gerektiği de a&ccedil;ıktır; &ccedil;&uuml;nk&uuml; b&ouml;yle bir insanın zahiri amelleri kendisine bir fayda vermez, onu ilahi azaba du&ccedil;ar kılar ve kendisi i&ccedil;in bir yetkinlik ve saadet oluşturmaz.\r\n	&nbsp;','&nbsp;İslam s&ouml;zl&uuml;kte teslim ve itaat anlamına gelir. Istılahta ise Allah tarafından Hz. Muhammed (s.a.a) vesilesi ile kapsayıcı, evrensel ve ebedi (kıyamet g&uuml;n&uuml;ne kadar ge&ccedil;erli) ilahi şeriat sıfatıyla gelmiş dine denir. Bu dini diğer dinlerden ayıran en &ouml;nemli şey Hz. Peygamber&rsquo;in (s.a.a) son peygamber olduğuna ve aşağıdaki boyutlarıyla ger&ccedil;ek tevhidin &ouml;ğretilerine inanmaktır:\r\n	A. Zati Tevhit: Allah birdir, bir ortağı ve dengi yoktur, c&uuml;zlerden oluşmamıştır ve bir b&uuml;t&uuml;n&uuml;n par&ccedil;ası da değildir.\r\n	B. Yaratıcılık ve Rablikte Tevhit: Evrenin bağımsız yaratıcı ve idare edicisi odur. Melekler de d&acirc;hil diğer varlıklar sadece O&rsquo;nun hizmet&ccedil;ileri ve kullarıdırlar. Onlar varlıkta, yaratıcılıkta ve işlerin idare edilmesinde Hak Te&acirc;l&acirc;&rsquo;nın buyruklarının uygulayıcısıdırlar.\r\n	C. Teşrii Tevhit: İnsanlık i&ccedil;in kanun koyma yetkisine sahip tek merci Allah&rsquo;tır ve diğer varlıklar sadece O&rsquo;nun vermiş olduğu izin &ccedil;er&ccedil;evesinde a&ccedil;ıklama ve yasa koyma hakkına sahiptirler.\r\n	D. Ul&ucirc;hiyette Tevhit: Mabut olmaya ve ibadet edilmeye layık tek kimse O&rsquo;dur; tuğyan edenler ve diğer varlıklar bu &ouml;zelliğe sahip değillerdir.\r\n	Bu y&uuml;zden İslam&rsquo;a girme şartı bu iki usul&uuml; ikrar etmek ve gereklerini kabul etmektir. Y&uuml;ce &ldquo;La ilahe İllallah&rdquo; kelimesi, İslam dininin cevheri ve aslı olup tevhidin t&uuml;m boyutlarını kapsar. Hz. Peygamber&rsquo;in (s.a.a) peygamberliğini ikrar etmek de onun son peygamber olduğunu, dininin son din olduğunu, bunun paralelinde diğer yol, y&ouml;ntem ve tarzların iptal edildiğini ve bu ilahin peygamberin (s.a.a) t&uuml;m buyruk, &ouml;ğreti ve yasaklarını sorgulamaksızın kabul etmeyi gerektirir. Bu y&uuml;zden bu iki hususa tanıklık eden kimse diğer din mektep ve yollardan ayrılır, M&uuml;sl&uuml;manların grubuna girer, kendisi ile evlenmek ve muamele etmek helal ve caiz olur, benzeri İslami h&uuml;k&uuml;mler kendisine uygulanır ve kendisinin ve evlatlarının bedeni temiz sayılır.[1] Onun canı da herkes i&ccedil;in saygın hale gelir ve korunması İslam toplumu ve İslami y&ouml;neticinin y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;ne girer. Hatırlatmak gerekir ki hevese tapma, mal sevgisi ve makam isteği gibi gizli şirkler insanın ıstılah anlamıyla İslam&rsquo;dan &ccedil;ıkmasına neden teşkil etmez. On iki imam Şia&rsquo;sının bakışında ayet ve masumların (a.s) rivayetlerine binaen imam, veli ve Hz. Peygamberin (s.a.a) vasileri sıfatıyla t&uuml;m on iki şahsı kabul etmek de imanın ve amellerin kabul edilmesinin Allah nezdindeki şartıdır; zira Hz. Peygamber (s.a.a) ve tahrif edilmemiş vahiy sıfatıyla Kur&rsquo;an-ı kabul etmek, Kur&rsquo;an&rsquo;ın ve Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) buyruklarına g&ouml;re tam ve eksiksiz olarak amel etmeyi gerektirir. Kur&rsquo;an ve Hz. Peygamber&rsquo;in (s.a.a) buyruklarından biri de Ehlibeyte tutunmak ve onlara itaat etmektir. İmamlara uymamak ger&ccedil;ekte Allah&rsquo;ın ve Hz. Peygamber&rsquo;in (s.a.a) emirlerine uymamak demektir. Şia&rsquo;nın bakışında b&uuml;y&uuml;k g&uuml;nahlara m&uuml;rtekip olmuş kişi k&acirc;fir sayılmadığı gibi İslam&rsquo;dan &ccedil;ıkmış da sayılmaz. Ehlis&uuml;nnet de masum imamların velayetini kabul etmemekle dinden &ccedil;ıkmış olmaz, M&uuml;sl&uuml;man sayılır ve onlar ile ilişki kurmak ve birlikte yaşamak sakıncasızdır. Lakin Hariciler, b&uuml;y&uuml;k g&uuml;nah işleyen kimseyi ve fasık k&acirc;fir bilir ve b&ouml;yle bir insanın kanını mubah sayar. Mutezile, bu grubu ne m&uuml;min ve ne de k&acirc;fir sayar. Vahabiler, m&uuml;h&uuml;r &uuml;zerine secde etmeyi, masum imamların t&uuml;rbelerini &ouml;pmeyi ve onların toprağına saygı duymayı şirkin g&ouml;stergelerinden bilir ve Şia&rsquo;yı m&uuml;şrik sayar! O halde bir M&uuml;sl&uuml;man ancak şu durumda ger&ccedil;ek olarak İslam&rsquo;ı kabul etmiş sayılır:\r\n	A. M&uuml;sl&uuml;man, tevhidi t&uuml;m boyutlarıyla kabul etmelidir.\r\n	B. Hz. Peygamberin (s.a.a) peygamberliğine ve son peygamber olduğuna inanmalıdır.\r\n	C. Onun t&uuml;m emir ve yasaklarına ve bu c&uuml;mleden olmak &uuml;zere velayete uymalıdır.\r\n	D. Kur&rsquo;an, Allah Resul&uuml; (s.a.a) ve velinin a&ccedil;ıkladığı &uuml;zere &ouml;l&uuml;m sonrası hayatın detaylarına inanmalıdır.\r\n	Kur&rsquo;an-ı Kerim imanın &ouml;l&ccedil;&uuml;ş&uuml;m&uuml; ş&ouml;yle a&ccedil;ıklamaktadır:\r\n	&ldquo;İyilik, y&uuml;zlerinizi doğu ve batı taraflarına &ccedil;evirmeniz(den ibaret) değildir. Asıl iyilik, Allah&rsquo;a, ahiret g&uuml;n&uuml;ne, meleklere, kitap ve peygamberlere iman edenlerin; mala olan sevgilerine rağmen, onu yakınlara, yetimlere, yoksullara, yolda kalmışa, (ihtiyacından dolayı) isteyene ve (&ouml;zg&uuml;rl&uuml;kleri i&ccedil;in) k&ouml;lelere verenlerin; namazı dosdoğru kılan, zek&acirc;tı veren, antlaşma yaptıklarında s&ouml;zlerini yerine getirenlerin ve zorda, hastalıkta ve savaşın kızıştığı zamanlarda (direnip) sabredenlerin tutum ve davranışlarıdır. İşte bunlar, doğru olanlardır. İşte bunlar, Allah&rsquo;a karşı gelmekten sakınanların ta kendileridir.&rdquo;[2]\r\n	&ldquo;Peygamber, Rabbinden kendisine indirilene iman etti, m&uuml;minler de (iman ettiler). Her biri; Allah&rsquo;a, meleklerine, kitaplarına ve peygamberlerine iman ettiler ve ş&ouml;yle dediler: &ldquo;Onun peygamberlerinden hi&ccedil;birini (diğerinden) ayırt etmeyiz.&rdquo; Ş&ouml;yle de dediler: &ldquo;İşittik ve itaat ettik. Ey Rabbimiz! Senden bağışlama dileriz. Sonunda d&ouml;n&uuml;ş yalnız sanadır.&rdquo;[3]\r\n	&ldquo;Ey iman edenler! Allah&rsquo;a, Peygamberine, Peygamberine indirdiği kitaba ve daha &ouml;nce indirdiği kitaba iman edin. Kim Allah&rsquo;ı, meleklerini, kitaplarını, peygamberlerini ve ahiret g&uuml;n&uuml;n&uuml; ink&acirc;r ederse, derin bir sapıklığa d&uuml;şm&uuml;ş olur.&rdquo;[4]\r\n	&ldquo;Oysa Allah size Kitap&rsquo;ta (Kur&rsquo;an&rsquo;da) &ldquo;Allah&rsquo;ın ayetlerinin ink&acirc;r edildiğini ve onlarla alay edildiğini işittiğiniz zaman, başka bir s&ouml;ze ge&ccedil;medikleri m&uuml;ddet&ccedil;e, onlarla oturmayın, aksi h&acirc;lde siz de onlar gibi olursunuz&rdquo; diye h&uuml;k&uuml;m indirmiştir. Ş&uuml;phesiz Allah, m&uuml;nafıkların ve k&acirc;firlerin hepsini cehennemde toplayacaktır.&rdquo;[5]\r\n	&ldquo;Ş&uuml;phesiz ki m&uuml;nafıklar, cehennem ateşinin en aşağı tabakasındadırlar. Onlara hi&ccedil;bir yardımcı da bulamazsın.&rdquo;[6]\r\n	Ger&ccedil;ek iman şeriatın buyruklarına g&ouml;re amel etmeyi gerektirdiğinden Allah ve Resul&uuml;&rsquo;n&uuml;n (s.a.a) buyruklarına g&ouml;re amel etmeksizin iman ve İslam iddiasında bulunmak ger&ccedil;ek hidayet ve saadeti sağlamaz. Elbette bu iddia, b&ouml;yle bir kişiye İslam&rsquo;ın zahiri h&uuml;k&uuml;mlerinin uygulanmasına neden olur. Bu y&uuml;zden Kur&rsquo;an-ı Kerim temiz hayata ulaşmayı ancak iman ve salih amele bağlamaktadır.[7] Bu ikisinden sadece birini taşıyan, yani iman edip amel etmeyen kimse veya salih olup imanı olmayan kişi sadece bir kanadı olan ve asla saadet ve yetkinliğin zirvesine doğru u&ccedil;amayan ve y&uuml;kselemeyen bir kuş gibi sayılır. Elbette insan y&ouml;ntemini değiştirir ve imanını salih amel ile ve salih amelini de İslam&rsquo;ı kabul ettiğini belirterek ve onun y&uuml;ce &ouml;ğretilerini benimseyerek pekiştirirse ilahi derg&acirc;ha yakınlaşır ve cennete girer. Burada birka&ccedil; noktaya işaret etmek gerekmektedir:\r\n	1. İman ve salih amel arasında karşılıklı bir ilişki mevcuttur. İman ne kadar g&uuml;&ccedil;l&uuml; olursa salih amelin nitelik ve niceliği artar, isyan ve tuğyandan uzak durulur. Salih ameller ve b&uuml;y&uuml;k g&uuml;nahlardan uzak durmaya ne kadar &ouml;nem verilirse, iman kalbe daha &ccedil;ok k&ouml;k salar; &ouml;yle ki insan nihai saadetine erer ve insaniyetin zirvesinde yer edinir. Bunun karşısında g&uuml;nahlar ve tekrarı imanın tedrici olarak kalpte silinmesine neden olur. G&uuml;nah işlemek imanın zayıflığının g&ouml;stergesidir.\r\n	2. Diğer peygamberleri ve tahrif olmamış kitaplarını tasdik etmek, onların şeriatlarına g&ouml;re amel etmeyi gerektirmez; zira onların bazılarının şeriatı sadece kendi kavimlerine &ouml;zg&uuml; sayılmış ve bazılarının şeriatı da sonraki bir şeriat ve kitabın gelmesi ile ge&ccedil;erliliğini yitirmiştir. Başka bir ifadeyle onlara g&ouml;re amel etmenin tarihi t&uuml;kenmiştir. O halde onları tasdik etmek demek, Allah&rsquo;ın peygamberi sıfatıyla onları kabul etmek ve makamlarına ve de zahmetlerine saygı duymaktır. Şeriatlarına g&ouml;re amel etmek değildir.\r\n	3. Bir M&uuml;sl&uuml;man&rsquo;ı M&uuml;sl&uuml;man olmayandan ayıran en &ouml;nemli ibadetsel ameller, &ldquo;dinin ferleri&rdquo; olarak bilinir ve b&uuml;t&uuml;n bunları &ouml;ğrenmek ve esasınca amel etmek y&uuml;k&uuml;ml&uuml; bireyler i&ccedil;in zorunludur. Bunlardan herhangi birinin zorunluluğunu ink&acirc;r etmek, dinin zaruri hususlarından birini ink&acirc;r etmek mesabesindedir. Bu nedenle bu hususlardan herhangi birinin zorunluluğunu ink&acirc;r etmek İslam&rsquo;dan &ccedil;ıkmaya neden olur ve b&ouml;yle bir şeye m&uuml;rtekip olan şahıs m&uuml;rtet sayılır. M&uuml;rtet olan şahıs &ouml;zel bir takım şartlar taşırsa (fıtri irtidat ve erkek olmak&hellip;) kanının akıtılması mubah olur. &Ouml;te taraftan zorunluluklarını ink&acirc;r etmemekle birlikte bu hususlara g&ouml;re amel etmemek, insanın cennet derecelerinden aşağıya d&uuml;şmesi ve &ouml;mr&uuml;n sonuna dek s&uuml;rd&uuml;r&uuml;lmesi ve telafi edilmemesi durumunda da daimi azaba neden teşkil eder.\r\n	4. İman mutlak olmalıdır; esasen ayrıcalıklı bir husus değildir. Eğer bir şahıs ger&ccedil;ekten M&uuml;sl&uuml;man ve m&uuml;min ise, ben dini &ouml;ğretilerin sadece bir b&ouml;l&uuml;m&uuml;n&uuml; kabul etmekte ve salt y&uuml;k&uuml;ml&uuml;l&uuml;k h&uuml;k&uuml;mlerinin bir b&ouml;l&uuml;m&uuml;yle amel etmekteyim diye s&ouml;yleyemez. &Ccedil;&uuml;nk&uuml; Kur&rsquo;an&rsquo;ın bakışında b&ouml;yle bir davranış hevese tapıcılık, kendi meyline g&ouml;re hareket etmek ve k&uuml;f&uuml;r sayılır. Bu Allah&rsquo;a, kıyamet g&uuml;n&uuml;ne ve peygamberlerin n&uuml;b&uuml;vvetine inanmakla bağdaşmaz.[8]\r\n	5. İman ve salih amel bir takım mertebelere sahip olup zayıflık ve g&uuml;&ccedil;l&uuml;l&uuml;ğ&uuml; barındırır. T&uuml;m salih m&uuml;minler bir derecede değildirler ve onların hepsinin r&uuml;tbesi Allah nezdinde ve cennette eşit değildir. O halde daha y&uuml;ksek mertebelere ulaşmak i&ccedil;in imanı sağlamlaştırmak, salih amelleri nitel ve nicel olarak artırarak ger&ccedil;ek &ouml;ğretileri &ouml;ğrenip dikkat ve &ccedil;abayla daha fazla &ccedil;alışmak gerekir.\r\n	Kaynaklar:\r\n	1. Subhani, Cafer, Milel ve Nihel, c. 2, Merkezi MudiriyyetiHowze, &ccedil;apı dovvum, Kum, 1366, s. 53.\r\n	2. Şehristani, Abdu&rsquo;l-Kerim, Milel ve Nihel, c. 1 &ndash; 2, el-enculu Mısır, &ccedil;apı dovvum, 1375 h.k, Mısır, s. 46.\r\n	3. Saidi Mihr, Muhammed, Amuzeşi Kelamı İslami, c. 1 ve 2, Taha, &ccedil;apı dovvum, 1381, Kum,&nbsp; c. 1, s. 161 &ndash; 163 ve c. 2, s. 135.\r\n	4. Tusi, Hacı Nasuruddin, Keşfu&rsquo;l-Murad, Şekuri, &ccedil;apı &ccedil;aharum, 1373, Kum, s. 454.\r\n	5. MisbahYezdi, Muhammed Taki, AmuzeşiAkaid, c. 3, Sazmanı Tebligatı İslami, &ccedil;apı devazdehum, 1376, Kum, s. 126 &ndash; 163, dershayi 54 &ndash; 58.\r\n	6. MisbahYezdi, Muhammed Taki, Ahlak der Kuran, c. 1, M&uuml;essese-i Amuzeşi ve Pejuheşiyi İmam Humeyni (r.a), Kum, s. 122 &ndash; 145.\r\n	&nbsp;-----------\r\n	[1]Elbette gayri M&uuml;slim&rsquo;in (semavi kitap ehli olsun veya olmasın) bedeninin temizliği hususunda İslam &acirc;limlerinin bir takım bakışları vardır. Bu konuda bilgi edinmek i&ccedil;in onların ilmihallerine m&uuml;racaat edilebilir.\r\n	[2] Bakara Suresi, 177. ayet.\r\n	[3] Bakara Suresi, 285. ayet.\r\n	[4] Nisa Suresi, 136. ayet.\r\n	[5] Nisa Suresi, 140. ayet.\r\n	[6] Nisa Suresi, 145. ayet.\r\n	[7] Nah Suresi, 97. ayet; Bakara Suresi, 103. ayet; Nisa Suresi, 57 ve 122. ayet.\r\n	[8] Bakara Suresi, 85. ayet; Nisa Suresi, 150 ila 151. ayet.'),(25,'tr29','<p>\r\n	Gıyap d&ouml;neminde okunan ve derin bir i&ccedil;eriği bulunan dualardan birisi Ahit Duasıdır. Bu duayı Allame Meclisi Biharu&rsquo;l-Envar&rsquo;da &uuml;&ccedil; b&ouml;l&uuml;mde aktarmış ve bunun iki b&ouml;l&uuml;m&uuml;n&uuml;n senedini de belirtmiştir. Her ne kadar Ahit Duasının &ccedil;oğu ravileri Şia&rsquo;nın b&uuml;y&uuml;k şahsiyetleri ve fakihlerinden sayılsa da onlar arasında a&ccedil;ık bir duruma sahip olmayanlar da mevcuttur. Ama bu dua Misbahu&rsquo;z-Zair&rsquo;de Seyit b. Tavus ve Misbah kitabında Kef&rsquo;emi ve sonra da Allame Meclisi gibi b&uuml;y&uuml;k &acirc;limler tarafından nakledilmiş olması onların Ahit Duasına g&uuml;vendiklerinin g&ouml;stergesidir. İkincisi, bu duanın i&ccedil;erikleri diğer dualarda onaylanmıştır; bu nedenle Ahit Duası okunabilir ve inşallah ilahi ecir ve sevaba bu sayede nail olunabilir.&nbsp;&nbsp;&nbsp;</p>\r\n','<p>\r\n	<br />\r\n	&nbsp;&ldquo;Ahit Duası&rdquo; olarak meşhur olan duayı Allame Meclisi Biharu&rsquo;l-Envar&rsquo;da &uuml;&ccedil; yerde değişik kaynaklardan nakillerde bulunarak zikretmiştir. Duanın bazı kelimelerinde &ccedil;ok az ihtilaflar da g&ouml;zlemlenmektedir. Meclisi, bu duayı ilk &ouml;nce Ric&rsquo;at babında[1] ve Seyit b. Tavus&rsquo;un Misbahu&rsquo;z-Zair ve Cenahu&rsquo;l-Misafir kitabından nakletmektedir.[2] Seyit, bu kitapta İmam Sadık&rsquo;tan (a.s) bir dua nakletmektedir. İmamın (a.s) buyurduğu &uuml;zere her kim bu duayı kırk sabah okursa İmam Mehdi (a.c.f) ortaya &ccedil;ıktığında ve kıyam ettiğinde onun yareni olacak ve İmam Mehdi&rsquo;den (a.c.f) &ouml;nce d&uuml;nyadan g&ouml;&ccedil;mesi halinde de Allah İmam Mehdi&rsquo;ye (a.c.f) yardım etmesi gayesiyle onu diri bir halde ve İmam Mehdi&rsquo;ye (a.c.f) yardım etme niyetiyle kabrinden &ccedil;ıkaracaktır. Bu inan&ccedil; Şia&rsquo;da &ldquo;Ric&rsquo;at&rdquo; olarak belirtilmiştir.[3] Burada Alleme Meclisi sadece bu duanın kaynağını yani Seyit b. Tavus&rsquo;un kitabını ve onun İmam Sadık&rsquo;tan (a.s) aktardığı s&ouml;z&uuml; belirtmekle yetinmiş ve rivayetin senedine hi&ccedil;bir işarette bulunmamıştır. Meclisi, dualar ve sabah duaları b&ouml;l&uuml;m&uuml;nde bu duayı ikinci bir defa aktarmış ama bu sefer &ldquo;el-Kitabu&rsquo;l-Atik&rdquo; adlı kitaptan nakilde bulunmuş ve kitabın yazarına hi&ccedil;bir işaret etmemiştir. Bununla birlikte Meclisi &ldquo;Biharu&rsquo;l-Envar&rdquo; kitabını yazarken istifade etmiş olduğu kaynak kitapları belirtirken &ldquo;el-Kitabu&rsquo;l-Atik&rdquo; kitabının tanıtımında ş&ouml;yle demiştir: &ldquo;İstifade edilen kitaplardan bir diğeri de eski hadis bilginleri tarafından yazılan ve Necefi Eşref&rsquo;te bulduğumuz Kitabı Atiktir.&rdquo;[4] Elbette Kef&rsquo;emi bu kitabın değerli hadis &acirc;limi Harun b. Musa Tel-Ekberi&rsquo;nin olduğunu ifade etmiştir.[5] Allame Meclisi de bu b&ouml;l&uuml;m&uuml;n sonundaki sayfalarda Kef&rsquo;emi&rsquo;nin bu ifadesini nakletmiştir.[6] Aynı şekilde Aqa BozorguTehrani ş&ouml;yle yazmaktadır: &ldquo;el-Kitabu&rsquo;l-Atik&rdquo; kitabının diğer adı da &ldquo;Mecmeu&rsquo;d-Deavat&rdquo; veya &ldquo;Mecmuu&rsquo;d-Deavat&rdquo; olup yazarı Ebil-H&uuml;seyin ya Ebi Cafer Muhammed b. Ebi Muhammed Harun b. Musa Tel-Ekberi&rsquo;dir.[7]<br />\r\n	Her hal&uuml;karda Meclisi kitabı belirtikten sonra bu kitaptaki mevcut izin ve senet silsilesini yazarından ş&ouml;yle aktarmaktadır: Kitabın m&uuml;ellifi ş&ouml;yle dedi: B&uuml;y&uuml;k Seyit Abd&uuml;&rsquo;l-Hamid b. Fahhar 676 yılında ş&ouml;yle dedi: Babam bana Tac&uuml;ddin Hasan b. Ali ed-Durbi&rsquo;den, kendi Muhammed b. Abdullah Bahrani&rsquo;den, kendi Ebi Muhammed Hasan b. Ali&rsquo;den, kendi Ali b. İsmail&rsquo;den, kendi Yahya b. Kesir&rsquo;den, kendi Muhammed b. Ali Karaşi&rsquo;den, kendi Ahmed b. Said&rsquo;&rsquo;den, kendi Ali b. Hakem&rsquo;den ve kendi da Rebi b. Muhammed Musli&rsquo;den naklettiği &uuml;zere ravi ş&ouml;yle demiştir: Ben İmam Sadık&rsquo;tan (a.s) duyduğum şu s&ouml;z&uuml; Abdullah b. Selma&rsquo;ya ifade ettim: &ldquo;Her kim bu duayı kırk sabah okursa bizim Kaimimizin (a.c.f) sahabelerinden olacaktır. Eğer &ouml;l&uuml;rse, Allah onu bu iş i&ccedil;in kabrinden &ccedil;ıkaracak ve bu duanın her bir kelimesi i&ccedil;in ona bin g&uuml;zellik verecek ve onun bin g&uuml;nahını bağışlayacaktır. Bu dua ahittir&hellip;&rdquo;[8]<br />\r\n	Ahit Duası Ravilerinin İncelenmesi:<br />\r\n	Bu senette yer alan bireylerin incelenmesi aşağıda a&ccedil;ıklanmıştır:<br />\r\n	1. Belirtildiği gibi Allame Meclisi el-Kitabu&rsquo;l-Atik m&uuml;ellifinin Şia&rsquo;nın eski hadis&ccedil;ilerinden bilmektedir. Allame Meclisi ve diğerleri Kef&rsquo;emi&rsquo;den naklettikleri &uuml;zere bu kitabın yazarı &ldquo;Ebi Cafer Muhammed b. Ebi Muhammed Harun b. Musa Tel-Ekberi&rdquo;dir.<br />\r\n	2. Seyit Abdu&rsquo;l-Hamid b. Fahhar: Bu şahsın adı &acirc;limlerin izinler silsilesinde mevcuttur ve Şeyh H&uuml;rr Amuli onu erdemli, muhaddis ve ravi olarak adlandırmıştır.[9]<br />\r\n	3. Seyit Abdu&rsquo;lHamid&rsquo;in babası: Bu şahıs, Seyit Şemsuddin Fahhar b. Mad Musevi&rsquo;dir.[10] Şeyh H&uuml;rr Amuli onun hakkında ş&ouml;yle demektedir: O alim, erdemli, edip ve muhaddistir. İbn. İdris-i Hilli ve Şazan b. Cebrail el-Kummi&rsquo;den rivayet nakletmektedir.[11] Hicri 630 yılının Ramazan ayında vefat etmiştir.[12]<br />\r\n	4. Tacuddin Hasan b. Ali b. Derbi: Onun ger&ccedil;ek ismi Hasan b. Ali Derbi&rsquo;dir. Ali Derbi&rsquo;nin oğlu değildir.[13]Biharu&rsquo;l-Envar&rsquo;ın bu b&ouml;l&uuml;m&uuml;nde yanlışlıkla bu şekilde aktarılmıştır. Hasan b. Ali Derbi de Şia&rsquo;nın b&uuml;y&uuml;k fakih ve &acirc;limlerindendir.[14]<br />\r\n	5. Muhammed b. Abdullah Bahrani Şeybani: Bu şahıs, altıncı asrın İmami fakihlerindendir[15] ve Tacuddin Hasan b. Ali Derbi&rsquo;nin şeyhlerindendir.[16]<br />\r\n	6. Ebi Muhammed Hasan b. Ali: Bu şahıs, fakih olup Muhammed b. Abdullah Bahrani Şeybani&rsquo;nin &uuml;statlarındandır.[17]<br />\r\n	7. Ali b. İsmail: Bu şahıs Hasan b. Ali&rsquo;nin &uuml;statlarındandır ve bir fakihtir.[18]<br />\r\n	8. Yahya b. Kesir: Bu şahıs hakkında Şia&rsquo;nın Terac&uuml;m ve rical kitaplarında herhangi bir bilgiye rastlanmamıştır.[19]<br />\r\n	9. Muhammed b. Ali Kureşi: Şia&rsquo;nın hadis ricali kitaplarında Muhammed b. Ali el-Karaşi olarak kendinden s&ouml;z edilen tek şahıs, Muhammed b. Ali; Ebu Sumine&rsquo;dir.[20] Bu, İmam Rıza (a.s) ashabının sınıflandırılmasında zikredilmiştir.[21] Ebu Sumine &ccedil;ok zayıf ve inancı bozuk biri olarak sayılmıştır.[22] O halde rivayette s&ouml;z&uuml; edilen şahıs, belirtilen Ebu Sumine ise zayıf sayılır ve değilse me&ccedil;hul addedilir.<br />\r\n	10. Ahmed b. Said: Bu şahıs, Şia&rsquo;nın ve Ehlis&uuml;nnet&rsquo;in rical kitaplarında birka&ccedil; şahıstan ibarettir: Şeyh Saduk&rsquo;un kendisinden rivayet aktardığı Ahmed b. Said b. Abdullah Demeşki bunlardan biridir.[23] Bu şahsın hali hakkında bir bilgi bulunmamaktadır ve anlaşıldığı kadarıyla me&ccedil;huld&uuml;r. Ahmed b. Said b. Yezit Sakafi&rsquo;de[24] bu şahıslardan biridir ve bunun hakkında da bir bilgi mevcut değildir. Hatibi Bağdadi ondan s&ouml;z etmiş ve Muhammed b. Selme Ebu Ubeyde el-Emevi el-Heyti&rsquo;nin ondan rivayet naklettiğini s&ouml;ylemiştir.[25] Ehlis&uuml;nnet kaynaklarında adı ge&ccedil;en Ahmed b. Said b. Osman Sakafi&rsquo;de bir diğer şahıstır.[26]<br />\r\n	Her hal&uuml;karda Ahmed b. Said&rsquo;in bu bireylerden kimin olduğu belli değildir. Buna ek olarak rivayetlerde Ahmed b. Said adında bir şahsın Ali b. Hakem&rsquo;den rivayet aktardığı g&ouml;zlemlenmemiştir.<br />\r\n	11. Ali b. Hakem: Bu şahıs Tusi&rsquo;nin ricalinde İmam Rıza&rsquo;nın (a.s) sahabelerinden[27] ve saygın ve g&uuml;venilir &acirc;limlerden sayılmıştır.[28]<br />\r\n	12. Rebi b. Muhammed Musla: Bu şahıs imami mezhebine mensuptur ve bir grup ondan bir kitap nakletmiştir. Kitabının meşhur kitaplardan sayıldığı &ouml;ne s&uuml;r&uuml;lm&uuml;şt&uuml;r. O İmam Sadık&rsquo;tan (a.s) rivayet nakletmiştir.[29] Kendisi hakkında bundan daha fazla bir bilgiye rastlanmamıştır.<br />\r\n	13. Abdullah b. Selmi: Raviler arasında b&ouml;yle bir şahıs mevcut değildir ve b&uuml;y&uuml;k ihtimalle Biharu&rsquo;l-Envar n&uuml;shalarındaki yapılan hataların bir sonucudur; zira Allame Meclisi &uuml;&ccedil;&uuml;nc&uuml; defa Ahit duasını &ldquo;el-İstişfabi Muhammed ve A&rsquo;li Muhammed fi&rsquo;d-dua ve ediyye ve et-Tevecc&uuml;h ileyhim&rdquo; başlığı altında ahit duasını nakletmiştir. Burada Abdullah b. Selma yerine ebi Abdullah b. S&uuml;leyman zikredilmiştir.[30] Lakin b&uuml;y&uuml;k ihtimalle Ebi Abdullah da doğru değildir ve onun doğru ismi Abdullah b. S&uuml;leyman&rsquo;dır; zira evvela Ebi Abdullah b. S&uuml;leyman adında raviler arasında bir şahıs bulunmamaktadır. İkincisi Abdullah b. S&uuml;leyman Amiri, tıpkı Ahit Duasının rivayet senedi gibi sadece K&uuml;t&uuml;b-i Erbaa&rsquo;da[31]Rebi b. Muhammed tarafından ondan rivayet aktarılmıştır.[32] O halde s&ouml;z konusu şahsın Abdullah b. S&uuml;leyman Amiri olduğu hususunda hi&ccedil;bir kuşku bulunmamaktadır. Berki ricali[33] ve Tusi ricali[34] onu İmam Sadık&rsquo;ın (a.s) sahabelerinden biri olarak tanıtmışlardır. Ayetullah Hoyi onu g&uuml;venilir bilmektedir.[35]<br />\r\n	Netice:<br />\r\n	Her ne kadar Ahit Duasının ravileri Şia&rsquo;nın b&uuml;y&uuml;klerinden ve fakihlerinden olsa da onlar arasında durumu a&ccedil;ık bir duruma sahip olmayan kimseler de mevcuttur. Lakin bu duanın Misbahu&rsquo;z-Zair kitabında Seyit b. Tavus ve Misbah kitabında Kef&rsquo;emi ve ardından Allame Meclisi gibi b&uuml;y&uuml;k &acirc;limler tarafından nakledilmiş olması, onların Ahit Duasına g&uuml;vendiklerinin g&ouml;stergesidir. İkincisi, bu duanın muhtevası diğer dualarda onaylanmıştır. &Ouml;rneğin bu duanın &ouml;nemli i&ccedil;eriklerinden biri d&uuml;nyaya d&ouml;nmek ve ricattir.[36] Bu, Şia&rsquo;nın inan&ccedil;ları ve kelam kaynakları ile mutabıktır. Bunun benzerini diğer dualarda ve bu c&uuml;mleden olmak &uuml;zere Camie&rsquo;yi Kebire&rsquo;de okumaktayız: &ldquo;Beni sizin en iyi takip&ccedil;ilerinizden, d&uuml;şmanlarınızın aleyhine savaşmak i&ccedil;in d&ouml;nenlerden, devletinizde h&acirc;kimiyete ulaşanlardan, sizin sağlık ve esenliğiniz atmosferinde y&uuml;ce ve ulvi bir makama ulaşanlardan, sizin g&uuml;nlerinizde izzet, istikrar ve sebat bulanlardan ve yarın sizi g&ouml;rmeyle g&ouml;zleri aydınlanan kimselerden karar kıl.&rdquo;[37]Bundan dolayı Ahit Duasının senedi bir takım sorunlar taşısa da onun derin i&ccedil;eriği diğer muteber dualarda onaylanmıştır. Ahit Duası okunabilir ve inşallah onu okuyan ilahi ecir ve sevaba nail olur.<br />\r\n	&nbsp;------------<br />\r\n	[1]Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c. 53, s. 95, M&uuml;esseset&uuml; el-Vefa, Beyrut, 1404 h.k.<br />\r\n	[2]Aqa Bozork Tahrani, ez-Zeria ile Tesanifi&rsquo;ş-Şia, c. 21, s. 107, İsmailiyan, Kum,1408 h.k.<br />\r\n	[3]Ric&rsquo;at ve &ouml;zellikleri, Soru: 247; Peygamber ve İmamların Ric&rsquo;atı, Soru: 5896.<br />\r\n	[4]Biharu&rsquo;l-Envar, c. 1, s. 16.<br />\r\n	[5]ez-Zeria ile Tesanifi&rsquo;ş-Şia, c. 20, s. 323.<br />\r\n	[6]Biharu&rsquo;l-Envar, c. 1, s. 33.<br />\r\n	[7]ez-Zeria ile Tesanifi&rsquo;ş-Şia, c. 20, s. 28.<br />\r\n	[8]Biharu&rsquo;l-Envar, c. 83, s. 284.<br />\r\n	[9]H&uuml;rr&rsquo;&uuml; Amuli, Muhammed b. Hasan, Emeli&rsquo;l-Amal, c. 2, s. 145, İntişaratıMektebeti el-End&uuml;l&uuml;s, Bağdat, &ccedil;apı Necef-i Eşref, 1385 h.k.<br />\r\n	[10]age, s. 214; Subhani, Cafer, MovsuatuTabagatu&rsquo;l-Fukaha, c. 7, s. 192, M&uuml;essesetu İmam Sadık (a.s), Kum, 1418 h.k.<br />\r\n	[11]Emeli&rsquo;l-Amal, c. 2, s. 214.<br />\r\n	[12]MovsuatuTabagatu&rsquo;l-Fukaha, c. 7, s. 192.<br />\r\n	[13]age, c. 7, s. 68; Emin Amuli, Seyit Muhsin, A&rsquo;yanu&rsquo;ş-Şia, c. 5, s. 64 ve 192, Daru&rsquo;t-Taarufli&rsquo;l-Metbuat, Beyrut, 1406 h.k.<br />\r\n	[14]a.g.e<br />\r\n	[15]Emin, Seyit Hasan, M&uuml;stedrekiA&rsquo;yanu&rsquo;ş-Şia, c. 6, s. 286 ve 287, Daru&rsquo;t-Taarufli&rsquo;l-Metbuat, Beyrut, 1408h.k.<br />\r\n	[16]A&rsquo;yanu&rsquo;ş-Şia, c. 9, s. 388 ve 389.<br />\r\n	[17]M&uuml;stedrek-u A&rsquo;yani&rsquo;ş-Şia, c. 6, s. 286.<br />\r\n	[18]a.g.e<br />\r\n	[19] Tabiinden ya da tabiinin tabiinden olan Ehlis&uuml;nnete mensup ravilerinden birka&ccedil; kişi bu adla adlandırılmıştır. Ama Şia ravileri arasında b&ouml;yle bir raviye rastlanmamıştır.<br />\r\n	[20]Necaşi, Ahmed b. Ali, Fihristi Esma-i Musennfi&rsquo;ş-Şia (Ricali Necaşi), s. 332, Defteri İntişaratı İslami, Kum, &ccedil;apı şeşum, 1365 h.ş.<br />\r\n	[21]Berki, Ahmed b. Muhammed b. Halit, et-Tabakat (Ricali el-Berki), s. 54, İntişaratıDanişahı Tahran, 1383 h.k.<br />\r\n	[22]Fihristi Esma-i Musennfi&rsquo;ş-Şia (Ricali Necaşi), s. 332.<br />\r\n	[23]Şeyh Saduk, el-Hisal, Muhakkık ve Musahhıh: Gaffari, Ali Ekber, c. 1, s. 320, Defteri İntişaratı İslami, Kum, &ccedil;apı evvel, 1362h.ş.<br />\r\n	[24]Bu ravinin senet silsilesinde yer aldığı rivayetleri g&ouml;rmek i&ccedil;in: Şeyh Tusi, el-Amali, s. 515 ve 517, Daru&rsquo;s-Segafe, Kum, &ccedil;apı evvel, 1414 h.k; Vesailu&rsquo;ş-Şia, c. 16, s. 368.<br />\r\n	[25]Hatibi Bağdadi, Ebubekir Ahmed b. Ali, el-Muttefik ve el-Mufterik, Tahkik: Aydın el-Hamidi, Muhammed Sadık, c. 3, s. 1844, Daru&rsquo;l-Gadirili&rsquo;tTabaa ve&rsquo;n-Neşrve&rsquo;t-T&ouml;vzi, Demeşk, &ccedil;apı evvel, 1417 h.k.<br />\r\n	[26]Teberi, Razi LalKai, ebu&rsquo;l-Kasım Hibetu&rsquo;llah b. El-Hasan, Keramatu&rsquo;l-Evliya (min kitabı Şerhi Usulu İtikadı Ehli&rsquo;s-sunneve&rsquo;l-Cemaah), Tahkik: Gamidi, Ahmed b. Sad, c. 9, s. 87, Daru Tayyibe, Arabistan-ı Suudi, &ccedil;apı heştum, 1423 h.k; Sehmi KurşiCurcani, Ebu&rsquo;l-Kasım Hamza b. Yusuf, Tarihi Curcan, s. 520, Alemu&rsquo;l-Kitab, Beyrut, &ccedil;apı &ccedil;aharum, 1407 h.k; İbn. Hacer Askalani, Tebsiretu&rsquo;l-MentibebiTahriri&rsquo;l-M&uuml;ştebeh, Tahkik<br />\r\n	Neccar, Muhammed Ali, c. 2, s. 732, el-Mektebetu&rsquo;l-İlmiyye, Beyrut, bi ta.<br />\r\n	[27] Şeyh Tusi, el-Ebvab (Ricali Tusi), s. 361, İntişaratıHayderiyye, Necef-i Eşref, 1381 h.k.<br />\r\n	[28]Şeyh Tusi, el-Fihrist, s. 263, el-Mektebetu&rsquo;l-Murtezeviyye, Necef-i Eşref, bi ta.<br />\r\n	[29]Ricali Necaşi, s. 164.<br />\r\n	[30]Biharu&rsquo;l-Envar, c. 91,&nbsp; s. 41.<br />\r\n	[31]&Ouml;rnek olarak: Kuleyni, Muhammed b. Yakup, el-K&acirc;fi, Muhakkık ve Musahhıh: Gaffari, Ali Ekber, Ahundi, Muhammed, c. 1, s. 178, Daru&rsquo;l-Kutubu&rsquo;l-İslamiye, Tahran, &ccedil;apı &ccedil;aharum, 1407 h.k.<br />\r\n	[32]Musevi Huyi, Seyit Ebu&rsquo;l-Kasım, MucemuRicalu&rsquo;l-hadis, c. 10, s. 201, Merkezi Neşri Asarı Şia, Kum, 1410 h.k.<br />\r\n	[33] Ricali el-Berki, s. 22.<br />\r\n	[34]Ricali Tusi, s. 264.<br />\r\n	[35]Mucemu Ricalu&rsquo;l-hadis, c. 10, s. 202.<br />\r\n	[36] Ahit Duasında ş&ouml;yle okuruz:<br />\r\n	در دعای عهد می&zwnj;خوانیم: &laquo;اللهم إن حال بینی و بینه الموت الذی جعلته على عبادک حقا مقضیا فاخرجنی من قبری مؤتزرا کفنی شاهرا سیفی مجردا قناتی ملبیا دعوة الداعی فی الحاضر و البادی&raquo;.<br />\r\n	[37]Şeyh Saduk, UyunuAhbaru&rsquo;r-Rıza (a.s), Muhakkık ve Musahhıh, Lacverdi, Mehdi, c. 2, s. 276, neşri cihan, Tahran, &ccedil;apı evvel, 1378 h.k.</p>\r\n','Gıyap d&ouml;neminde okunan ve derin bir i&ccedil;eriği bulunan dualardan birisi Ahit Duasıdır. Bu duayı Allame Meclisi Biharu&rsquo;l-Envar&rsquo;da &uuml;&ccedil; b&ouml;l&uuml;mde aktarmış ve bunun iki b&ouml;l&uuml;m&uuml;n&uuml;n senedini de belirtmiştir. Her ne kadar Ahit Duasının &ccedil;oğu ravileri Şia&rsquo;nın b&uuml;y&uuml;k şahsiyetleri ve fakihlerinden sayılsa da onlar arasında a&ccedil;ık bir duruma sahip olmayanlar da mevcuttur. Ama bu dua Misbahu&rsquo;z-Zair&rsquo;de Seyit b. Tavus ve Misbah kitabında Kef&rsquo;emi ve sonra da Allame Meclisi gibi b&uuml;y&uuml;k &acirc;limler tarafından nakledilmiş olması onların Ahit Duasına g&uuml;vendiklerinin g&ouml;stergesidir. İkincisi, bu duanın i&ccedil;erikleri diğer dualarda onaylanmıştır; bu nedenle Ahit Duası okunabilir ve inşallah ilahi ecir ve sevaba bu sayede nail olunabilir.&nbsp;&nbsp;&nbsp;','&nbsp;&ldquo;Ahit Duası&rdquo; olarak meşhur olan duayı Allame Meclisi Biharu&rsquo;l-Envar&rsquo;da &uuml;&ccedil; yerde değişik kaynaklardan nakillerde bulunarak zikretmiştir. Duanın bazı kelimelerinde &ccedil;ok az ihtilaflar da g&ouml;zlemlenmektedir. Meclisi, bu duayı ilk &ouml;nce Ric&rsquo;at babında[1] ve Seyit b. Tavus&rsquo;un Misbahu&rsquo;z-Zair ve Cenahu&rsquo;l-Misafir kitabından nakletmektedir.[2] Seyit, bu kitapta İmam Sadık&rsquo;tan (a.s) bir dua nakletmektedir. İmamın (a.s) buyurduğu &uuml;zere her kim bu duayı kırk sabah okursa İmam Mehdi (a.c.f) ortaya &ccedil;ıktığında ve kıyam ettiğinde onun yareni olacak ve İmam Mehdi&rsquo;den (a.c.f) &ouml;nce d&uuml;nyadan g&ouml;&ccedil;mesi halinde de Allah İmam Mehdi&rsquo;ye (a.c.f) yardım etmesi gayesiyle onu diri bir halde ve İmam Mehdi&rsquo;ye (a.c.f) yardım etme niyetiyle kabrinden &ccedil;ıkaracaktır. Bu inan&ccedil; Şia&rsquo;da &ldquo;Ric&rsquo;at&rdquo; olarak belirtilmiştir.[3] Burada Alleme Meclisi sadece bu duanın kaynağını yani Seyit b. Tavus&rsquo;un kitabını ve onun İmam Sadık&rsquo;tan (a.s) aktardığı s&ouml;z&uuml; belirtmekle yetinmiş ve rivayetin senedine hi&ccedil;bir işarette bulunmamıştır. Meclisi, dualar ve sabah duaları b&ouml;l&uuml;m&uuml;nde bu duayı ikinci bir defa aktarmış ama bu sefer &ldquo;el-Kitabu&rsquo;l-Atik&rdquo; adlı kitaptan nakilde bulunmuş ve kitabın yazarına hi&ccedil;bir işaret etmemiştir. Bununla birlikte Meclisi &ldquo;Biharu&rsquo;l-Envar&rdquo; kitabını yazarken istifade etmiş olduğu kaynak kitapları belirtirken &ldquo;el-Kitabu&rsquo;l-Atik&rdquo; kitabının tanıtımında ş&ouml;yle demiştir: &ldquo;İstifade edilen kitaplardan bir diğeri de eski hadis bilginleri tarafından yazılan ve Necefi Eşref&rsquo;te bulduğumuz Kitabı Atiktir.&rdquo;[4] Elbette Kef&rsquo;emi bu kitabın değerli hadis &acirc;limi Harun b. Musa Tel-Ekberi&rsquo;nin olduğunu ifade etmiştir.[5] Allame Meclisi de bu b&ouml;l&uuml;m&uuml;n sonundaki sayfalarda Kef&rsquo;emi&rsquo;nin bu ifadesini nakletmiştir.[6] Aynı şekilde Aqa BozorguTehrani ş&ouml;yle yazmaktadır: &ldquo;el-Kitabu&rsquo;l-Atik&rdquo; kitabının diğer adı da &ldquo;Mecmeu&rsquo;d-Deavat&rdquo; veya &ldquo;Mecmuu&rsquo;d-Deavat&rdquo; olup yazarı Ebil-H&uuml;seyin ya Ebi Cafer Muhammed b. Ebi Muhammed Harun b. Musa Tel-Ekberi&rsquo;dir.[7]\r\n	Her hal&uuml;karda Meclisi kitabı belirtikten sonra bu kitaptaki mevcut izin ve senet silsilesini yazarından ş&ouml;yle aktarmaktadır: Kitabın m&uuml;ellifi ş&ouml;yle dedi: B&uuml;y&uuml;k Seyit Abd&uuml;&rsquo;l-Hamid b. Fahhar 676 yılında ş&ouml;yle dedi: Babam bana Tac&uuml;ddin Hasan b. Ali ed-Durbi&rsquo;den, kendi Muhammed b. Abdullah Bahrani&rsquo;den, kendi Ebi Muhammed Hasan b. Ali&rsquo;den, kendi Ali b. İsmail&rsquo;den, kendi Yahya b. Kesir&rsquo;den, kendi Muhammed b. Ali Karaşi&rsquo;den, kendi Ahmed b. Said&rsquo;&rsquo;den, kendi Ali b. Hakem&rsquo;den ve kendi da Rebi b. Muhammed Musli&rsquo;den naklettiği &uuml;zere ravi ş&ouml;yle demiştir: Ben İmam Sadık&rsquo;tan (a.s) duyduğum şu s&ouml;z&uuml; Abdullah b. Selma&rsquo;ya ifade ettim: &ldquo;Her kim bu duayı kırk sabah okursa bizim Kaimimizin (a.c.f) sahabelerinden olacaktır. Eğer &ouml;l&uuml;rse, Allah onu bu iş i&ccedil;in kabrinden &ccedil;ıkaracak ve bu duanın her bir kelimesi i&ccedil;in ona bin g&uuml;zellik verecek ve onun bin g&uuml;nahını bağışlayacaktır. Bu dua ahittir&hellip;&rdquo;[8]\r\n	Ahit Duası Ravilerinin İncelenmesi:\r\n	Bu senette yer alan bireylerin incelenmesi aşağıda a&ccedil;ıklanmıştır:\r\n	1. Belirtildiği gibi Allame Meclisi el-Kitabu&rsquo;l-Atik m&uuml;ellifinin Şia&rsquo;nın eski hadis&ccedil;ilerinden bilmektedir. Allame Meclisi ve diğerleri Kef&rsquo;emi&rsquo;den naklettikleri &uuml;zere bu kitabın yazarı &ldquo;Ebi Cafer Muhammed b. Ebi Muhammed Harun b. Musa Tel-Ekberi&rdquo;dir.\r\n	2. Seyit Abdu&rsquo;l-Hamid b. Fahhar: Bu şahsın adı &acirc;limlerin izinler silsilesinde mevcuttur ve Şeyh H&uuml;rr Amuli onu erdemli, muhaddis ve ravi olarak adlandırmıştır.[9]\r\n	3. Seyit Abdu&rsquo;lHamid&rsquo;in babası: Bu şahıs, Seyit Şemsuddin Fahhar b. Mad Musevi&rsquo;dir.[10] Şeyh H&uuml;rr Amuli onun hakkında ş&ouml;yle demektedir: O alim, erdemli, edip ve muhaddistir. İbn. İdris-i Hilli ve Şazan b. Cebrail el-Kummi&rsquo;den rivayet nakletmektedir.[11] Hicri 630 yılının Ramazan ayında vefat etmiştir.[12]\r\n	4. Tacuddin Hasan b. Ali b. Derbi: Onun ger&ccedil;ek ismi Hasan b. Ali Derbi&rsquo;dir. Ali Derbi&rsquo;nin oğlu değildir.[13]Biharu&rsquo;l-Envar&rsquo;ın bu b&ouml;l&uuml;m&uuml;nde yanlışlıkla bu şekilde aktarılmıştır. Hasan b. Ali Derbi de Şia&rsquo;nın b&uuml;y&uuml;k fakih ve &acirc;limlerindendir.[14]\r\n	5. Muhammed b. Abdullah Bahrani Şeybani: Bu şahıs, altıncı asrın İmami fakihlerindendir[15] ve Tacuddin Hasan b. Ali Derbi&rsquo;nin şeyhlerindendir.[16]\r\n	6. Ebi Muhammed Hasan b. Ali: Bu şahıs, fakih olup Muhammed b. Abdullah Bahrani Şeybani&rsquo;nin &uuml;statlarındandır.[17]\r\n	7. Ali b. İsmail: Bu şahıs Hasan b. Ali&rsquo;nin &uuml;statlarındandır ve bir fakihtir.[18]\r\n	8. Yahya b. Kesir: Bu şahıs hakkında Şia&rsquo;nın Terac&uuml;m ve rical kitaplarında herhangi bir bilgiye rastlanmamıştır.[19]\r\n	9. Muhammed b. Ali Kureşi: Şia&rsquo;nın hadis ricali kitaplarında Muhammed b. Ali el-Karaşi olarak kendinden s&ouml;z edilen tek şahıs, Muhammed b. Ali; Ebu Sumine&rsquo;dir.[20] Bu, İmam Rıza (a.s) ashabının sınıflandırılmasında zikredilmiştir.[21] Ebu Sumine &ccedil;ok zayıf ve inancı bozuk biri olarak sayılmıştır.[22] O halde rivayette s&ouml;z&uuml; edilen şahıs, belirtilen Ebu Sumine ise zayıf sayılır ve değilse me&ccedil;hul addedilir.\r\n	10. Ahmed b. Said: Bu şahıs, Şia&rsquo;nın ve Ehlis&uuml;nnet&rsquo;in rical kitaplarında birka&ccedil; şahıstan ibarettir: Şeyh Saduk&rsquo;un kendisinden rivayet aktardığı Ahmed b. Said b. Abdullah Demeşki bunlardan biridir.[23] Bu şahsın hali hakkında bir bilgi bulunmamaktadır ve anlaşıldığı kadarıyla me&ccedil;huld&uuml;r. Ahmed b. Said b. Yezit Sakafi&rsquo;de[24] bu şahıslardan biridir ve bunun hakkında da bir bilgi mevcut değildir. Hatibi Bağdadi ondan s&ouml;z etmiş ve Muhammed b. Selme Ebu Ubeyde el-Emevi el-Heyti&rsquo;nin ondan rivayet naklettiğini s&ouml;ylemiştir.[25] Ehlis&uuml;nnet kaynaklarında adı ge&ccedil;en Ahmed b. Said b. Osman Sakafi&rsquo;de bir diğer şahıstır.[26]\r\n	Her hal&uuml;karda Ahmed b. Said&rsquo;in bu bireylerden kimin olduğu belli değildir. Buna ek olarak rivayetlerde Ahmed b. Said adında bir şahsın Ali b. Hakem&rsquo;den rivayet aktardığı g&ouml;zlemlenmemiştir.\r\n	11. Ali b. Hakem: Bu şahıs Tusi&rsquo;nin ricalinde İmam Rıza&rsquo;nın (a.s) sahabelerinden[27] ve saygın ve g&uuml;venilir &acirc;limlerden sayılmıştır.[28]\r\n	12. Rebi b. Muhammed Musla: Bu şahıs imami mezhebine mensuptur ve bir grup ondan bir kitap nakletmiştir. Kitabının meşhur kitaplardan sayıldığı &ouml;ne s&uuml;r&uuml;lm&uuml;şt&uuml;r. O İmam Sadık&rsquo;tan (a.s) rivayet nakletmiştir.[29] Kendisi hakkında bundan daha fazla bir bilgiye rastlanmamıştır.\r\n	13. Abdullah b. Selmi: Raviler arasında b&ouml;yle bir şahıs mevcut değildir ve b&uuml;y&uuml;k ihtimalle Biharu&rsquo;l-Envar n&uuml;shalarındaki yapılan hataların bir sonucudur; zira Allame Meclisi &uuml;&ccedil;&uuml;nc&uuml; defa Ahit duasını &ldquo;el-İstişfabi Muhammed ve A&rsquo;li Muhammed fi&rsquo;d-dua ve ediyye ve et-Tevecc&uuml;h ileyhim&rdquo; başlığı altında ahit duasını nakletmiştir. Burada Abdullah b. Selma yerine ebi Abdullah b. S&uuml;leyman zikredilmiştir.[30] Lakin b&uuml;y&uuml;k ihtimalle Ebi Abdullah da doğru değildir ve onun doğru ismi Abdullah b. S&uuml;leyman&rsquo;dır; zira evvela Ebi Abdullah b. S&uuml;leyman adında raviler arasında bir şahıs bulunmamaktadır. İkincisi Abdullah b. S&uuml;leyman Amiri, tıpkı Ahit Duasının rivayet senedi gibi sadece K&uuml;t&uuml;b-i Erbaa&rsquo;da[31]Rebi b. Muhammed tarafından ondan rivayet aktarılmıştır.[32] O halde s&ouml;z konusu şahsın Abdullah b. S&uuml;leyman Amiri olduğu hususunda hi&ccedil;bir kuşku bulunmamaktadır. Berki ricali[33] ve Tusi ricali[34] onu İmam Sadık&rsquo;ın (a.s) sahabelerinden biri olarak tanıtmışlardır. Ayetullah Hoyi onu g&uuml;venilir bilmektedir.[35]\r\n	Netice:\r\n	Her ne kadar Ahit Duasının ravileri Şia&rsquo;nın b&uuml;y&uuml;klerinden ve fakihlerinden olsa da onlar arasında durumu a&ccedil;ık bir duruma sahip olmayan kimseler de mevcuttur. Lakin bu duanın Misbahu&rsquo;z-Zair kitabında Seyit b. Tavus ve Misbah kitabında Kef&rsquo;emi ve ardından Allame Meclisi gibi b&uuml;y&uuml;k &acirc;limler tarafından nakledilmiş olması, onların Ahit Duasına g&uuml;vendiklerinin g&ouml;stergesidir. İkincisi, bu duanın muhtevası diğer dualarda onaylanmıştır. &Ouml;rneğin bu duanın &ouml;nemli i&ccedil;eriklerinden biri d&uuml;nyaya d&ouml;nmek ve ricattir.[36] Bu, Şia&rsquo;nın inan&ccedil;ları ve kelam kaynakları ile mutabıktır. Bunun benzerini diğer dualarda ve bu c&uuml;mleden olmak &uuml;zere Camie&rsquo;yi Kebire&rsquo;de okumaktayız: &ldquo;Beni sizin en iyi takip&ccedil;ilerinizden, d&uuml;şmanlarınızın aleyhine savaşmak i&ccedil;in d&ouml;nenlerden, devletinizde h&acirc;kimiyete ulaşanlardan, sizin sağlık ve esenliğiniz atmosferinde y&uuml;ce ve ulvi bir makama ulaşanlardan, sizin g&uuml;nlerinizde izzet, istikrar ve sebat bulanlardan ve yarın sizi g&ouml;rmeyle g&ouml;zleri aydınlanan kimselerden karar kıl.&rdquo;[37]Bundan dolayı Ahit Duasının senedi bir takım sorunlar taşısa da onun derin i&ccedil;eriği diğer muteber dualarda onaylanmıştır. Ahit Duası okunabilir ve inşallah onu okuyan ilahi ecir ve sevaba nail olur.\r\n	&nbsp;------------\r\n	[1]Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c. 53, s. 95, M&uuml;esseset&uuml; el-Vefa, Beyrut, 1404 h.k.\r\n	[2]Aqa Bozork Tahrani, ez-Zeria ile Tesanifi&rsquo;ş-Şia, c. 21, s. 107, İsmailiyan, Kum,1408 h.k.\r\n	[3]Ric&rsquo;at ve &ouml;zellikleri, Soru: 247; Peygamber ve İmamların Ric&rsquo;atı, Soru: 5896.\r\n	[4]Biharu&rsquo;l-Envar, c. 1, s. 16.\r\n	[5]ez-Zeria ile Tesanifi&rsquo;ş-Şia, c. 20, s. 323.\r\n	[6]Biharu&rsquo;l-Envar, c. 1, s. 33.\r\n	[7]ez-Zeria ile Tesanifi&rsquo;ş-Şia, c. 20, s. 28.\r\n	[8]Biharu&rsquo;l-Envar, c. 83, s. 284.\r\n	[9]H&uuml;rr&rsquo;&uuml; Amuli, Muhammed b. Hasan, Emeli&rsquo;l-Amal, c. 2, s. 145, İntişaratıMektebeti el-End&uuml;l&uuml;s, Bağdat, &ccedil;apı Necef-i Eşref, 1385 h.k.\r\n	[10]age, s. 214; Subhani, Cafer, MovsuatuTabagatu&rsquo;l-Fukaha, c. 7, s. 192, M&uuml;essesetu İmam Sadık (a.s), Kum, 1418 h.k.\r\n	[11]Emeli&rsquo;l-Amal, c. 2, s. 214.\r\n	[12]MovsuatuTabagatu&rsquo;l-Fukaha, c. 7, s. 192.\r\n	[13]age, c. 7, s. 68; Emin Amuli, Seyit Muhsin, A&rsquo;yanu&rsquo;ş-Şia, c. 5, s. 64 ve 192, Daru&rsquo;t-Taarufli&rsquo;l-Metbuat, Beyrut, 1406 h.k.\r\n	[14]a.g.e\r\n	[15]Emin, Seyit Hasan, M&uuml;stedrekiA&rsquo;yanu&rsquo;ş-Şia, c. 6, s. 286 ve 287, Daru&rsquo;t-Taarufli&rsquo;l-Metbuat, Beyrut, 1408h.k.\r\n	[16]A&rsquo;yanu&rsquo;ş-Şia, c. 9, s. 388 ve 389.\r\n	[17]M&uuml;stedrek-u A&rsquo;yani&rsquo;ş-Şia, c. 6, s. 286.\r\n	[18]a.g.e\r\n	[19] Tabiinden ya da tabiinin tabiinden olan Ehlis&uuml;nnete mensup ravilerinden birka&ccedil; kişi bu adla adlandırılmıştır. Ama Şia ravileri arasında b&ouml;yle bir raviye rastlanmamıştır.\r\n	[20]Necaşi, Ahmed b. Ali, Fihristi Esma-i Musennfi&rsquo;ş-Şia (Ricali Necaşi), s. 332, Defteri İntişaratı İslami, Kum, &ccedil;apı şeşum, 1365 h.ş.\r\n	[21]Berki, Ahmed b. Muhammed b. Halit, et-Tabakat (Ricali el-Berki), s. 54, İntişaratıDanişahı Tahran, 1383 h.k.\r\n	[22]Fihristi Esma-i Musennfi&rsquo;ş-Şia (Ricali Necaşi), s. 332.\r\n	[23]Şeyh Saduk, el-Hisal, Muhakkık ve Musahhıh: Gaffari, Ali Ekber, c. 1, s. 320, Defteri İntişaratı İslami, Kum, &ccedil;apı evvel, 1362h.ş.\r\n	[24]Bu ravinin senet silsilesinde yer aldığı rivayetleri g&ouml;rmek i&ccedil;in: Şeyh Tusi, el-Amali, s. 515 ve 517, Daru&rsquo;s-Segafe, Kum, &ccedil;apı evvel, 1414 h.k; Vesailu&rsquo;ş-Şia, c. 16, s. 368.\r\n	[25]Hatibi Bağdadi, Ebubekir Ahmed b. Ali, el-Muttefik ve el-Mufterik, Tahkik: Aydın el-Hamidi, Muhammed Sadık, c. 3, s. 1844, Daru&rsquo;l-Gadirili&rsquo;tTabaa ve&rsquo;n-Neşrve&rsquo;t-T&ouml;vzi, Demeşk, &ccedil;apı evvel, 1417 h.k.\r\n	[26]Teberi, Razi LalKai, ebu&rsquo;l-Kasım Hibetu&rsquo;llah b. El-Hasan, Keramatu&rsquo;l-Evliya (min kitabı Şerhi Usulu İtikadı Ehli&rsquo;s-sunneve&rsquo;l-Cemaah), Tahkik: Gamidi, Ahmed b. Sad, c. 9, s. 87, Daru Tayyibe, Arabistan-ı Suudi, &ccedil;apı heştum, 1423 h.k; Sehmi KurşiCurcani, Ebu&rsquo;l-Kasım Hamza b. Yusuf, Tarihi Curcan, s. 520, Alemu&rsquo;l-Kitab, Beyrut, &ccedil;apı &ccedil;aharum, 1407 h.k; İbn. Hacer Askalani, Tebsiretu&rsquo;l-MentibebiTahriri&rsquo;l-M&uuml;ştebeh, Tahkik\r\n	Neccar, Muhammed Ali, c. 2, s. 732, el-Mektebetu&rsquo;l-İlmiyye, Beyrut, bi ta.\r\n	[27] Şeyh Tusi, el-Ebvab (Ricali Tusi), s. 361, İntişaratıHayderiyye, Necef-i Eşref, 1381 h.k.\r\n	[28]Şeyh Tusi, el-Fihrist, s. 263, el-Mektebetu&rsquo;l-Murtezeviyye, Necef-i Eşref, bi ta.\r\n	[29]Ricali Necaşi, s. 164.\r\n	[30]Biharu&rsquo;l-Envar, c. 91,&nbsp; s. 41.\r\n	[31]&Ouml;rnek olarak: Kuleyni, Muhammed b. Yakup, el-K&acirc;fi, Muhakkık ve Musahhıh: Gaffari, Ali Ekber, Ahundi, Muhammed, c. 1, s. 178, Daru&rsquo;l-Kutubu&rsquo;l-İslamiye, Tahran, &ccedil;apı &ccedil;aharum, 1407 h.k.\r\n	[32]Musevi Huyi, Seyit Ebu&rsquo;l-Kasım, MucemuRicalu&rsquo;l-hadis, c. 10, s. 201, Merkezi Neşri Asarı Şia, Kum, 1410 h.k.\r\n	[33] Ricali el-Berki, s. 22.\r\n	[34]Ricali Tusi, s. 264.\r\n	[35]Mucemu Ricalu&rsquo;l-hadis, c. 10, s. 202.\r\n	[36] Ahit Duasında ş&ouml;yle okuruz:\r\n	در دعای عهد می&zwnj;خوانیم: &laquo;اللهم إن حال بینی و بینه الموت الذی جعلته على عبادک حقا مقضیا فاخرجنی من قبری مؤتزرا کفنی شاهرا سیفی مجردا قناتی ملبیا دعوة الداعی فی الحاضر و البادی&raquo;.\r\n	[37]Şeyh Saduk, UyunuAhbaru&rsquo;r-Rıza (a.s), Muhakkık ve Musahhıh, Lacverdi, Mehdi, c. 2, s. 276, neşri cihan, Tahran, &ccedil;apı evvel, 1378 h.k.'),(26,'tr30','<p>\r\n	<br />\r\n	&nbsp;Bu soru genel bir sorudur. Ama buna rağmen konuyla ilgili birka&ccedil; noktayı hatırlatırız:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Bu bağlamda zikredilen her tarihi nakle itimat edilemez. Zira filozofların bir&ccedil;oğu, i&ccedil;inde bulundukları d&ouml;nemin has şartlarını dikkate alarak konuşmalarını kinaye ve şifre şeklinde yapmak zorunda kalmışlardır. Bu nedenle onların şifre şeklinde konuşmalarını anlamayanların bir kısmı onlara k&uuml;f&uuml;r ve zındık damgasını yapıştırmış. Bunun yanı sıra bazen de siyasi ve fırkacılıktan kaynaklanan taassup bu t&uuml;r nisbete kaynaklık yapmış.<br />\r\n	&nbsp;&nbsp;&nbsp; Allah&rsquo;ın varlığını ink&acirc;r eden bazı filozoflar, bu bağlamda sunmuş oldukları deliller aynı değildir. Zira bu filozofların Allah ı ink&acirc;r etme g&uuml;d&uuml;leri aynı değildir. Onlardan bir kısmı siyasi nedenlerden dolayı Allah ı ink&acirc;r ederken Bazıları da Allah ı kabul edenler tarafından Allah&rsquo;ın ispatı i&ccedil;in sunulmuş delillerin yetersiz bulduklarından dolayı ink&acirc;r etmiş. Bir diğer grup ise doğa ve hissi bilimlere aşırı daldıklarından dolayı Allah&rsquo;ın varlığını ink&acirc;r etmiş. Bu son grubun anlayışına g&ouml;re bir şeyin ger&ccedil;ekliğe sahip olmasını kanıtlayan temel &ouml;l&ccedil;&uuml; doğa ve hissi bilimler vasıtasıyla derk edilmesidir. İşte bu &ouml;l&ccedil;&uuml; bağlamında Allah&rsquo;ın varlığı hissi ara&ccedil;lar ve laboratuvarlarda m&uuml;şahede ve derk edilmediği i&ccedil;in varlığını ink&acirc;r etmişlerdir. Her hal&uuml;karda Allah&rsquo;ın varlığını ink&acirc;r edenlerin en &ouml;nemli delilleri, kendilerince Allah&rsquo;ın varlığını ispatlayacak her hangi bir delilin olmamasıdır. Bu iddia haricinde hi&ccedil;bir filozof Allah&rsquo;ın varlığının ink&acirc;rı hakkında hi&ccedil;bir delil sunamamış ve sunamayacaktır. Netice itibariyle s&ouml;yleyebilecekleri tek şey şudur; Allah&rsquo;ın varlığı hakkında teredd&uuml;d&uuml;m&uuml;z var.</p>\r\n','','&nbsp;Bu soru genel bir sorudur. Ama buna rağmen konuyla ilgili birka&ccedil; noktayı hatırlatırız:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Bu bağlamda zikredilen her tarihi nakle itimat edilemez. Zira filozofların bir&ccedil;oğu, i&ccedil;inde bulundukları d&ouml;nemin has şartlarını dikkate alarak konuşmalarını kinaye ve şifre şeklinde yapmak zorunda kalmışlardır. Bu nedenle onların şifre şeklinde konuşmalarını anlamayanların bir kısmı onlara k&uuml;f&uuml;r ve zındık damgasını yapıştırmış. Bunun yanı sıra bazen de siyasi ve fırkacılıktan kaynaklanan taassup bu t&uuml;r nisbete kaynaklık yapmış.\r\n	&nbsp;&nbsp;&nbsp; Allah&rsquo;ın varlığını ink&acirc;r eden bazı filozoflar, bu bağlamda sunmuş oldukları deliller aynı değildir. Zira bu filozofların Allah ı ink&acirc;r etme g&uuml;d&uuml;leri aynı değildir. Onlardan bir kısmı siyasi nedenlerden dolayı Allah ı ink&acirc;r ederken Bazıları da Allah ı kabul edenler tarafından Allah&rsquo;ın ispatı i&ccedil;in sunulmuş delillerin yetersiz bulduklarından dolayı ink&acirc;r etmiş. Bir diğer grup ise doğa ve hissi bilimlere aşırı daldıklarından dolayı Allah&rsquo;ın varlığını ink&acirc;r etmiş. Bu son grubun anlayışına g&ouml;re bir şeyin ger&ccedil;ekliğe sahip olmasını kanıtlayan temel &ouml;l&ccedil;&uuml; doğa ve hissi bilimler vasıtasıyla derk edilmesidir. İşte bu &ouml;l&ccedil;&uuml; bağlamında Allah&rsquo;ın varlığı hissi ara&ccedil;lar ve laboratuvarlarda m&uuml;şahede ve derk edilmediği i&ccedil;in varlığını ink&acirc;r etmişlerdir. Her hal&uuml;karda Allah&rsquo;ın varlığını ink&acirc;r edenlerin en &ouml;nemli delilleri, kendilerince Allah&rsquo;ın varlığını ispatlayacak her hangi bir delilin olmamasıdır. Bu iddia haricinde hi&ccedil;bir filozof Allah&rsquo;ın varlığının ink&acirc;rı hakkında hi&ccedil;bir delil sunamamış ve sunamayacaktır. Netice itibariyle s&ouml;yleyebilecekleri tek şey şudur; Allah&rsquo;ın varlığı hakkında teredd&uuml;d&uuml;m&uuml;z var.',''),(27,'tr31','<p>\r\n	<br />\r\n	&nbsp;Şiaların inancına g&ouml;re imamların (a.s) rivayetleri, Hz. Peygamberin (s.a.a) rivayetleri gibi delil teşkil eder ve onlara uyulması gerekir. Bu a&ccedil;ıdan bu rivayetler arasında herhangi bir fark yoktur. Bu nedenle d&ouml;rt hadis kitabı (Usul-u K&acirc;fi, Tehzib, Men la Yehzeruhu&rsquo;l-Fakih ve İstibsar) Şia&rsquo;nın asıl hadis kaynakları olarak Hz. Peygamberin (s.a.a) s&ouml;zleri ile imamların (a.s) s&ouml;zleri arasında bir ayrım yapmamış ve değişik konular formunda onlardan &ccedil;eşitli rivayetler nakletmiştir. Eğer her bir masum hakkında &ouml;zel bir takım kaynaklar tedvin edilmişse, bu Hz. Peygamberin (s.a.a) s&ouml;zleri ile imamların (a.s) s&ouml;zleri arasında bir farklılık g&ouml;zetildiği anlamında değildir. Aşağıdaki hususları hatırlatmak gerekir:<br />\r\n	1. &ldquo;Tuhafu&rsquo;l-Ukul am A&rsquo;li&rsquo;r-Resul&rdquo;[1] gibi Hz. Peygamberin (s.a.a) ve her bir imamın (a.s) s&ouml;zlerini &ouml;zel olarak ayrı bir şekilde aktaran kaynaklar mevcuttur. Aynı şekilde &ldquo;Nehc&uuml;&rsquo;l-Belağa&rdquo;[2] kitabı da İmam Ali&rsquo;nin (a.s) s&ouml;zlerini i&ccedil;erir.<br />\r\n	2. Şia&rsquo;nın hadis kitapları arasında sadece Hz. Peygamberin (a.s) s&ouml;zlerini i&ccedil;eren &ldquo;el-M&uuml;cazatu&rsquo;n-Nebeviyye&rdquo;[3]gibi kitaplar mevcuttur.<br />\r\n	3. Her rivayeti kabul etmede ilgili hadisin senet, delalet ve muhtevasının doğru olup olmadığını incelemek gerekir ve salt herhangi bir hadis kaynağında bulunması nedeniyle bir rivayet muteber sayılmaz.<br />\r\n	&nbsp;<br />\r\n	[1] Ebu Muhammed Hasan b. Ali b. H&uuml;seyin b. Şube Harrani Hicri d&ouml;rd&uuml;nc&uuml; asırda Şia&rsquo;nın b&uuml;y&uuml;k &acirc;lim ve fakihlerindendir. Bu kitap Allah Resul&uuml; (s.a.a) ve Ehlibeytinin (a.s) s&ouml;z ve nasihatlerini i&ccedil;eren değerli bir k&uuml;lliyatı kapsar.<br />\r\n	[2] Bu kitap, M&uuml;minlerin &Ouml;nderi ve belagat &uuml;stadı İmam Ali&rsquo;nin (a.s) değişik zamanlarda buyurduğu veya değişik bireylere yazdığı değerli s&ouml;z, kelime ve mektupları i&ccedil;erir.&nbsp; Bu değerli kitabı derleyen kişi, Seyit Razi olarak meşhur olan Ebu&rsquo;l-Hasan Muhammed b. H&uuml;seyin Musevi&rsquo;dir.<br />\r\n	[3] Seyit Razi&rsquo;nin eseridir. Bu hadis eseri Hz. Peygamber-i Ekrem&rsquo;in (s.a.a) s&ouml;zlerinin edebi, beyan, hikmet, kinaye y&ouml;nlerini ve benzeri hususları i&ccedil;ermektedir.</p>\r\n','','&nbsp;Şiaların inancına g&ouml;re imamların (a.s) rivayetleri, Hz. Peygamberin (s.a.a) rivayetleri gibi delil teşkil eder ve onlara uyulması gerekir. Bu a&ccedil;ıdan bu rivayetler arasında herhangi bir fark yoktur. Bu nedenle d&ouml;rt hadis kitabı (Usul-u K&acirc;fi, Tehzib, Men la Yehzeruhu&rsquo;l-Fakih ve İstibsar) Şia&rsquo;nın asıl hadis kaynakları olarak Hz. Peygamberin (s.a.a) s&ouml;zleri ile imamların (a.s) s&ouml;zleri arasında bir ayrım yapmamış ve değişik konular formunda onlardan &ccedil;eşitli rivayetler nakletmiştir. Eğer her bir masum hakkında &ouml;zel bir takım kaynaklar tedvin edilmişse, bu Hz. Peygamberin (s.a.a) s&ouml;zleri ile imamların (a.s) s&ouml;zleri arasında bir farklılık g&ouml;zetildiği anlamında değildir. Aşağıdaki hususları hatırlatmak gerekir:\r\n	1. &ldquo;Tuhafu&rsquo;l-Ukul am A&rsquo;li&rsquo;r-Resul&rdquo;[1] gibi Hz. Peygamberin (s.a.a) ve her bir imamın (a.s) s&ouml;zlerini &ouml;zel olarak ayrı bir şekilde aktaran kaynaklar mevcuttur. Aynı şekilde &ldquo;Nehc&uuml;&rsquo;l-Belağa&rdquo;[2] kitabı da İmam Ali&rsquo;nin (a.s) s&ouml;zlerini i&ccedil;erir.\r\n	2. Şia&rsquo;nın hadis kitapları arasında sadece Hz. Peygamberin (a.s) s&ouml;zlerini i&ccedil;eren &ldquo;el-M&uuml;cazatu&rsquo;n-Nebeviyye&rdquo;[3]gibi kitaplar mevcuttur.\r\n	3. Her rivayeti kabul etmede ilgili hadisin senet, delalet ve muhtevasının doğru olup olmadığını incelemek gerekir ve salt herhangi bir hadis kaynağında bulunması nedeniyle bir rivayet muteber sayılmaz.\r\n	&nbsp;\r\n	[1] Ebu Muhammed Hasan b. Ali b. H&uuml;seyin b. Şube Harrani Hicri d&ouml;rd&uuml;nc&uuml; asırda Şia&rsquo;nın b&uuml;y&uuml;k &acirc;lim ve fakihlerindendir. Bu kitap Allah Resul&uuml; (s.a.a) ve Ehlibeytinin (a.s) s&ouml;z ve nasihatlerini i&ccedil;eren değerli bir k&uuml;lliyatı kapsar.\r\n	[2] Bu kitap, M&uuml;minlerin &Ouml;nderi ve belagat &uuml;stadı İmam Ali&rsquo;nin (a.s) değişik zamanlarda buyurduğu veya değişik bireylere yazdığı değerli s&ouml;z, kelime ve mektupları i&ccedil;erir.&nbsp; Bu değerli kitabı derleyen kişi, Seyit Razi olarak meşhur olan Ebu&rsquo;l-Hasan Muhammed b. H&uuml;seyin Musevi&rsquo;dir.\r\n	[3] Seyit Razi&rsquo;nin eseridir. Bu hadis eseri Hz. Peygamber-i Ekrem&rsquo;in (s.a.a) s&ouml;zlerinin edebi, beyan, hikmet, kinaye y&ouml;nlerini ve benzeri hususları i&ccedil;ermektedir.',''),(28,'tr32','<p>\r\n	Başlangı&ccedil;ta bu meselenin fıkhi konulardan olduğuna ve &ouml;zel bir alan ve ortamda ilgili uzmanlar tarafından incelenmesi gerektiğine dikkat etmeliyiz. Burada kısaca konuları beyan edecek ve konunun detaylarını ayrıntılı cevaba bırakacağız.<br />\r\n	1. Ge&ccedil;ici evlilik, hi&ccedil;bir evlilik engeli taşımayan, iki tarafın rızasıyla ve belirli bir zamana kadar belirlenmiş bir mehir ile birlikte kadın ve erkek arasındaki evlilik akdine denir. Bu nik&acirc;hta boşanma yoktur ve vaktin tamamlanmasıyla otomatik olarak taraflar birbirinden ayrılır.<br />\r\n	2. Ge&ccedil;ici evliliğin delilleri: Kur&rsquo;an-ı Kerim&rsquo;de Nisa suresinin 24. ayeti bu konuya delalet etmektedir ve rivayetlerde bir&ccedil;ok sahabe tarafından Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) dilinden bu nik&acirc;hın teşri edildiği nakledilmiştir. &Ouml;yle ki bu nik&acirc;hın teşri edilişinde hi&ccedil;bir ihtilaf bulunmamaktadır. Mutanın caiz olduğunu belirtilen h&uuml;km&uuml;n nesh edildiğine inanan Ehlis&uuml;nnet de hem nesh eden unsur ve hem de nesh zamanı konusunda ihtilaf taşır. Nesh beyanındaki bu teredd&uuml;t ger&ccedil;ekte neshin doğru olmayışının karinelerindendir. &Ouml;te taraftan bir&ccedil;ok sahabe ve tabiin muta nik&acirc;hının helal olduğuna inanmış ve bu h&uuml;km&uuml;n kaldırılmadığını savunmuştur. Elbette bu konuda tamamı zayıf olan ve cevapları verilen bir takım ş&uuml;pheler ortaya atılmıştır.&nbsp;</p>\r\n','<p>\r\n	<br />\r\n	&nbsp;Konuya girmeden &ouml;nce iki meseleye işaret etmemiz gerekmektedir:<br />\r\n	1. Bu mesele fıkhi bir meseledir ve kendi &ouml;zel yerinde fıkıh uzmanları tarafından işlenmelidir. Ehlis&uuml;nnet ve Şia&rsquo;ya mensup fakihler kitap ve s&uuml;nnetten deliller ile ilmi bir atmosferde ve birbirlerine hakaret etmeden konuyu incelemelidirler.<br />\r\n	2. Bu konuyu hakaret ederek ve propaganda yaparak işlemek (bazı internet siteleri ve muhaliflerin kitaplarında işlendiği şekliyle) yanlış bir yoldur ve İslam&icirc; edep ve ahlaktan uzaktır. O halde konuyu aşağıdaki hususlar eşliğinde işlememiz gerekir:<br />\r\n	1. Ge&ccedil;ici evliliğin tanımı.<br />\r\n	2. Kitap ve s&uuml;nnetteki delili.<br />\r\n	3. Bu h&uuml;k&uuml;m nesh edilmiş midir?<br />\r\n	4. Bu konu hakkında sahabe ve tabiinin tavrı.<br />\r\n	5. Bu alandaki bazı ş&uuml;phelere işaret edilmesi.<br />\r\n	1. Ge&ccedil;ici Evliliğin Tanımı:&nbsp; &nbsp;<br />\r\n	Muta nik&acirc;hı, &ouml;zg&uuml;r (k&ouml;le olmayan) bir kadının kendi rızasıyla belirli bir mehir ve zaman ile bir erkek ile evlenmesidir. Elbette kadının evlenmek i&ccedil;in sebepsel, nedensel, s&uuml;t i&ccedil;me veya evli olması yahut iddet sahibi olması veya diğer şer&rsquo;i engelleri taşımaması gerekir. Bu nik&acirc;hta her ne zaman m&uuml;ddet tamam olursa evli taraflar boşanmaksızın birbirinden ayrılırlar ve eğer kadın ile cinsel ilişkiye girilmişse ve kendisi yaise değilse boşanma iddeti tutması gerekir. Eğer aybaşı hali g&ouml;rmezse ama aybaşı g&ouml;rmesi gereken bir yaşta ise kırk beş g&uuml;n iddet tutması gerekir.[1] B&ouml;yle bir evlilikten doğan evlat ister oğlan olsun ister kız babaya aittir ve onun adı ile adlandırılır. B&ouml;yle bir evlat anneden miras aldığı gibi babadan da miras alır. Babalar, evlatlar, anneler, kardeşler, kız kardeşler, amcalar ve halalar hakkında bulunan t&uuml;m h&uuml;k&uuml;mler bu grup i&ccedil;in de ge&ccedil;erlidir.<br />\r\n	2. Kitap Ve S&uuml;nnetteki Delili:<br />\r\n	T&uuml;m M&uuml;sl&uuml;manlar b&ouml;yle bir nik&acirc;hın İslam&rsquo;da teşri edildiği hususunda hemfikirdir; &ouml;yle ki İslam mezheplerine mensup hi&ccedil;bir &acirc;lim (t&uuml;m ihtilaflarına rağmen) bu bir g&ouml;r&uuml;ş ayrılığı taşımaz. Evet, Ehlis&uuml;nnet bu h&uuml;km&uuml;n nesh edildiğine inanmaktadır.&nbsp; Ama bu iddia yakında incelenecektir.<br />\r\n	Kitap: Y&uuml;ce Allah ş&ouml;yle buyuruyor: &ldquo;(Savaş esiri olarak) sahip olduklarınız hari&ccedil;, evli kadınlar (da size) haram kılındı. (Bunlar) &uuml;zerinize Allah&rsquo;ın emri olarak yazılmıştır. Bunların dışında kalanlar ise, iffetli yaşamak ve zina etmemek şartıyla mallarınızla (mehirlerini verip) istemeniz size hel&acirc;l kılındı. Onlardan (nik&acirc;hlanıp) faydalanmanıza karşılık sabit bir hak olarak kendilerine mehirlerini verin. Mehir belirlendikten sonra, onunla ilgili olarak uzlaştığınız şeyler konusunda size g&uuml;nah yoktur. Ş&uuml;phesiz ki Allah (her şeyi) hakkıyla bilendir, h&uuml;k&uuml;m ve hikmet sahibidir.&rdquo;[2]Ebi b. Ka&rsquo;ab, İbn. Abbas, Sa&rsquo;d b. C&uuml;beyr, İbn. Mesud ve es-Sa&rsquo;di bu ayeti ş&ouml;yle okumuşlardır: &ldquo;femestemta&#39;tumbihiminhunneila ecelin m&uuml;semma&rdquo;. Evet, el-Menar tefsiri yazarı Reşit Rıza bu ayetin daimi evlilik hakkında nazil olduğu hususunda ısrar etmektedir. Lakin aşağıdaki sebepler nedeniyle bu ısrar ge&ccedil;ersizdir:<br />\r\n	A. Sahabeden bir&ccedil;ok kişi bu ayetin ge&ccedil;ici evlilik hakkında olduğunu belirtmiştir; zira her zaman &ldquo;ila ecelin musamma&rdquo; c&uuml;mlesini muta akdini a&ccedil;ıklamak i&ccedil;in kullanmışlardır. Bu, belirli bir m&uuml;ddete kadar manasını taşır ve bu anlamda sadece ge&ccedil;ici nik&acirc;h ile bağdaşmaktadır.<br />\r\n	B. &ldquo;Muta&rdquo; s&ouml;zc&uuml;ğ&uuml; her ne kadar daimi nik&acirc;h anlamında kullanılabilse de ge&ccedil;ici nik&acirc;h manasında kullanılması g&ouml;r&uuml;n&uuml;şe g&ouml;re daha evladır. Nitekim her ne kadar nik&acirc;h s&ouml;zc&uuml;ğ&uuml; ge&ccedil;ici evlilik manasında kullanılsa da daimi nik&acirc;h manasında kullanılması daha evladır. Muta s&ouml;zc&uuml;ğ&uuml;n&uuml;n ayette kullanılması, ayetin ge&ccedil;ici nik&acirc;h olarak tefsir edilmesini takviye etmektedir.[3],[4]<br />\r\n	&ldquo;Ge&ccedil;ici nik&acirc;h&rdquo; manasında &ldquo;muta&rdquo; s&ouml;zc&uuml;ğ&uuml;n&uuml;n kullanılmasının daha belirgin olmadığı varsayılsa bile en azından ge&ccedil;ici nik&acirc;ha delalet etmektedir. Bu nedenle bu s&ouml;zc&uuml;k birden &ccedil;ok manada kullanılan ortak kavramlardan olacaktır.<br />\r\n	C. Ayette &ldquo;muta&rdquo; s&ouml;zc&uuml;ğ&uuml;n&uuml;n daimi nik&acirc;h olarak yorumlanması bir sebep olmaksızın tekrarı gerektirir. &Ccedil;&uuml;nk&uuml; kadınlar ile ilgili olan h&uuml;k&uuml;m ve hakların &ccedil;oğunluğunu a&ccedil;ıklayan Nisa suresinin başında &ouml;zel bir d&uuml;zen ile b&uuml;t&uuml;n nik&acirc;h kısımları zikredilmekte ve daimi nik&acirc;h hakkında ş&ouml;yle buyrulmaktadır: &ldquo;Eğer, (velisi olduğunuz) yetim kızlar (ile evlenip onlar) hakkında adaletsizlik etmekten korkarsanız, (onları değil), size hel&acirc;l olan (başka) kadınlardan ikişer, &uuml;&ccedil;er, d&ouml;rder olmak &uuml;zere nik&acirc;hlayın. Eğer (o kadınlar arasında da) adaletli davranmayacağınızdan korkarsanız, o takdirde bir tane alın veya sahip olduğunuz (cariyeler) ile yetinin. Bu, adaletten ayrılmamanız i&ccedil;in daha uygundur.&rdquo;[5] Mehir h&uuml;k&uuml;mleri hakkında ise ş&ouml;yle buyrulmaktadır: &ldquo;Kadınlara mehirlerini (bir g&ouml;rev olarak) g&ouml;n&uuml;l hoşluğuyla verin. Eğer kendi istekleriyle o mehrin bir kısmını size bağışlarlarsa, onu da afiyetle yiyin.&rdquo;[6] Kadın k&ouml;leler hakkında ise ş&ouml;yle buyrulmaktadır: &ldquo;Sizden kimin, h&uuml;r m&uuml;min kadınlarla evlenmeye g&uuml;c&uuml; yetmezse sahip olduğunuz m&uuml;min gen&ccedil; kızlarınızdan (cariyelerinizden) alsın. Allah, sizin imanınızı daha iyi bilir. Hepiniz birbirinizdensiniz. &Ouml;yle ise iffetli yaşamaları, zina etmemeleri ve gizli dost tutmamaları h&acirc;linde, sahiplerinin izniyle onlarla evlenin, mehirlerini de g&uuml;zelce verin. Evlendikten sonra bir fuhuş yaparlarsa, onlara h&uuml;r kadınların cezasının yarısı uygulanır. Bu (cariye ile evlenme izni), i&ccedil;inizden g&uuml;naha d&uuml;şmekten korkanlar i&ccedil;indir. Sabretmeniz ise sizin i&ccedil;in daha hayırlıdır. Allah, &ccedil;ok bağışlayandır, &ccedil;ok merhamet edendir.&rdquo;[7] Y&uuml;ce Allah&rsquo;ın &ldquo;Ma meleket eymanukum&rdquo; diye buyurması, bireyin kendi kadın k&ouml;lesiyle evlenmesidir. Bu anlam başka bir ayette de ş&ouml;yle yer almıştır: &ldquo;Ancak eşleri ve ellerinin altında bulunan cariyeleri bunun dışındadır. Onlarla ilişkilerinden dolayı kınanmazlar.&rdquo;[8] Y&uuml;ce Allah&rsquo;ın &ldquo;fenkihuhunne bi izni ehlihinne&rdquo; diye buyurması da bireyin başka birisinin kadın k&ouml;lesiyle evlenmesine işarettir. Buraya kadar b&uuml;t&uuml;n nik&acirc;h kısımları zikredilmiştir ve sadece &ouml;nceki ayette belirtilen ge&ccedil;ici nik&acirc;h kalmaktadır. O halde y&uuml;ce Allah&rsquo;ın &ldquo;fe mestemta&#39;tum&rdquo; diye buyurması daimi evliliğe işaret olarak ve onun &ldquo;fe atuhunne ucurahunne&rdquo; diye buyurması mehir ve sadakalara işaret olarak yorumlanması sebepsiz yere tekrara sebep olmaktadır. Her h&acirc;l&uuml;k&acirc;rda insan bu sureye baktığında ayetlerin &ouml;zel bir d&uuml;zen ile evlilik kısımlarını a&ccedil;ıklama hedefini taşıdığını anlar. Bu husus, belirtilen ayeti muta nik&acirc;hı olarak yorumlamaksızın yetkinlik arz etmez. (Nitekim ayetin zahiride b&ouml;yledir)<br />\r\n	D. Eğer mutadan kasıt daimi evlilik ise, nesh iddiasından kastedilen nedir?<br />\r\n	E. &Uuml;cretin &ouml;denmesinin faydalanma şartına bağlanması y&uuml;ce Allah&rsquo;ın kelamında ş&ouml;yle beyan edilmektedir: &ldquo;Sizden kimin, h&uuml;r m&uuml;min kadınlarla evlenmeye g&uuml;c&uuml; yetmezse sahip olduğunuz m&uuml;min gen&ccedil; kızlarınızdan (cariyelerinizden) alsın. Allah, sizin imanınızı daha iyi bilir. Hepiniz birbirinizdensiniz. &Ouml;yle ise iffetli yaşamaları, zina etmemeleri ve gizli dost tutmamaları h&acirc;linde, sahiplerinin izniyle onlarla evlenin, mehirlerini de g&uuml;zelce verin. Evlendikten sonra bir fuhuş yaparlarsa, onlara h&uuml;r kadınların cezasının yarısı uygulanır. Bu (cariye ile evlenme izni), i&ccedil;inizden g&uuml;naha d&uuml;şmekten korkanlar i&ccedil;indir. Sabretmeniz ise sizin i&ccedil;in daha hayırlıdır. Allah, &ccedil;ok bağışlayandır, &ccedil;ok merhamet edendir.&rdquo;[9] Bu ayet, daimi evlilik ile değil ge&ccedil;ici evlilik ile uyuşmaktadır; &ccedil;&uuml;nk&uuml; daimi nik&acirc;hta mehir akit ile birlikte farz olmaktadır. Elbette mehrin t&uuml;m&uuml;n&uuml;n farz oluşu evlilik ger&ccedil;ekleştikten sonra ispatlanır. Elbette mehrin verilme şekli değişik &ouml;rflere g&ouml;re farklılık arz eder. Bir yerde akitte &ouml;nce alınması ve başka bir &ouml;rfte erkekten kalan mallardan kadına verilmesi şeklinde olabilir. Bu mutanın caiz oluşuna dair Kur&rsquo;an&icirc; kanıta kısa bir işaret idi.<br />\r\n	Allah Resul&uuml;n&uuml;n (s.a.a) s&uuml;nnetinden mutanın caiz oluşuna dair kanıt:<br />\r\n	Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) s&uuml;nnetini takip edenler bu t&uuml;r evliliğin caiz oluşu ve Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) d&ouml;neminde helal oluşu hakkında bir&ccedil;ok muteber sahih rivayetin bulunduğunu bilmektedir. Biz bunlardan bazılarına işaret ediyoruz:<br />\r\n	A. Cabir b. Abdullah Ensari ş&ouml;yle demektedir: Biz Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) zamanında muta yapardık. Bu iş Ebubekir d&ouml;neminde de caiz idi ta ki &Ouml;mer bunu yasakladı.[10]<br />\r\n	B. İbn. Abbas&rsquo;ın ş&ouml;yle s&ouml;ylediği aktarılmıştır: Muta ayeti muhkem ayetlerdendir ve nesh edilmemiştir.[11]<br />\r\n	C. Hekim, Vabin Cerih ve bu ikisi dışında başkalarından ş&ouml;yle aktarılmıştır: Hz. Ali (a.s) ş&ouml;yle buyurmuştur: &ldquo;Eğer &Ouml;mer mutanın caiz oluşunu yasaklamasaydı şaki bireyler dışında kimse zina etmezdi.&rdquo;[12]<br />\r\n	D. Umran b. Hasin&rsquo;in ş&ouml;yle dediği aktarılmıştır: Muta ayeti Allah&rsquo;ın kitabında mevcuttur ve onu nesh eden bir ayet gelmemiştir. Hz. Peygamber (s.a.a) bize bunu yapma izni vermişti ve kendisi hayatta iken bunu yasaklamadı. Ardından bir şahıs g&ouml;r&uuml;ş ve d&uuml;ş&uuml;ncesiyle kendi isteğini yaptı.[13]<br />\r\n	Bu hadisin delalet ettiği şey, ikinci halife d&ouml;nemine kadar mutanın şer&rsquo;i olarak caiz oluşudur. Onun &ldquo;bir şahıs g&ouml;r&uuml;ş ve d&uuml;ş&uuml;ncesiyle kendi istediği şeyi yaptı&rdquo; tabiriyle ikinci halifeye işaret ettiği a&ccedil;ıktır.[14]Buraya kadar bu ihtilafın k&ouml;keninde Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) b&ouml;yle bir evliliği teşrii kılıp kılmadığı, sahabeden bir kimsenin Allah Resul&uuml; (s.a.a) d&ouml;neminde bu h&uuml;k&uuml;m ile amel edip etmediği veya bazılarının Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) vefatından sonra bu evliliğin meşru olduğuna inanıp inanmadığı hususunda olmadığı aydınlatılmış oldu. İhtilaf şudur: Allah Resul&uuml; (a.s) d&ouml;neminde bulunan ve kendisiyle amel edilen bu h&uuml;k&uuml;m ve yasa nesh edilmiş midir, edilmemiş midir? Bu ihtilafın nedeni, bir grubun neshi kabul etmesi ve başka bir grubun ise neshi reddetmesidir. &nbsp;<br />\r\n	3. Ge&ccedil;ici Evliliği H&uuml;km&uuml; Nesh Edilmiş midir?<br />\r\n	Ehlis&uuml;nnet &acirc;limlerinden bir grup ge&ccedil;ici evlilik h&uuml;km&uuml;n&uuml;n nesh edildiğine inanmıştır. Lakin bunun nasıl nesh edildiği hususunda bir&ccedil;ok ihtilaflı s&ouml;z vardır. Bazen Kur&rsquo;an&rsquo;ın nesh edici olduğunu ve bazen de s&uuml;nnetin nesh edici olduğunu s&ouml;ylemiş ve bizzat Hz. Peygamberin (s.a.a) mutayı haram kıldığını dile getirmişlerdir. Bu a&ccedil;ıdan da kendilerinin g&ouml;r&uuml;şleri değişik ve dağınıktır ve yakında bu konuya işaret edeceğiz.<br />\r\n	Nesh eden unsur ile ilgili g&ouml;r&uuml;şler:<br />\r\n	Birinci g&ouml;r&uuml;ş: Nesh eden Kur&rsquo;an&rsquo;dır.<br />\r\n	Onlardan bir grup muta h&uuml;km&uuml;n&uuml;n şu ayetler ile nesh edildiğini belirtmiştir: &ldquo;Ancak eşleri ve ellerinin altında bulunan cariyeleri bunun dışındadır. Onlarla ilişkilerinden dolayı kınanmazlar. Kim bunun &ouml;tesine ge&ccedil;mek isterse, işte onlar haddi aşanlardır.&rdquo;[15]<br />\r\n	Birinci G&ouml;r&uuml;şe Cevap:<br />\r\n	A. Bu iki ayet Mekk&icirc; ve muta ayeti ise Medenidir. Dolayısıyla zamansal olarak &ouml;nde olan Mekki ayetler sonra olan medeni bir ayeti nesh edemez.<br />\r\n	B. &Ouml;te taraftan muta bir evliliktir ve muta nik&acirc;hı ile evlenen bir kadın erkeğin eşi sayılır. O halde bu iki ayet ile muta ayeti arasında bir &ccedil;elişki yoktur. Dolayısıyla nesh g&ouml;r&uuml;ş&uuml; doğru değildir.<br />\r\n	İkinci g&ouml;r&uuml;ş: Bir başka grup ise &ldquo;iddet ayetinin&rdquo; nesh eden unsur olduğunu s&ouml;ylemiştir. Y&uuml;ce Allah ş&ouml;yle buyuruyor: &ldquo;Ey peygamber! Kadınları boşamak istediğinizde, onları iddetlerini dikkate alarak (temizlik h&acirc;linde) boşayın ve iddeti sayın. Rabbiniz olan Allah&rsquo;a karşı gelmekten sakının. Apa&ccedil;ık bir hay&acirc;sızlık yapmaları dışında onları (bekleme s&uuml;resince) evlerinden &ccedil;ıkarmayın, kendileri de &ccedil;ıkmasınlar. Bunlar Allah&rsquo;ın sınırlarıdır. Kim Allah&rsquo;ın sınırlarını aşarsa, ş&uuml;phesiz kendine zulmetmiş olur. Bilemezsin, olur ki Allah, sonra yeni bir durum ortaya &ccedil;ıkarır.&rdquo;[16] &Ccedil;&uuml;nk&uuml; bu ayetteki iddet emri ne boşanma ve nede iddeti olan muta h&uuml;km&uuml;n&uuml; nesh etmiştir.<br />\r\n	İkinci G&ouml;r&uuml;ş&uuml;n Cevabı:<br />\r\n	Mutada da iddet vardır ama boşanma yoktur. Eğer İslam&rsquo;da daimi ve ge&ccedil;ici diye iki t&uuml;r evliliğin olduğunu ispatlarsak boşanma ge&ccedil;ici evliliğe değil daimi evliliğe &ouml;zg&uuml; olur; zira ancak daimi bağlılık ve evlilikte ayrılmak i&ccedil;in ilana ihtiya&ccedil; duyulur. Lakin ge&ccedil;ici birliktelik vaktin tamamlanmasıyla kendiliğinden biter ve ilana ihtiya&ccedil; duymaz. O halde ayetin muta evliliği ile hi&ccedil;bir ilgisi yoktur. Dolayısıyla onun nesh edicisi de değildir.<br />\r\n	&Uuml;&ccedil;&uuml;nc&uuml; g&ouml;r&uuml;ş: Miras ayeti muta h&uuml;km&uuml;n&uuml; nesh etmiştir; &ccedil;&uuml;nk&uuml; mutada miras yoktur.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;<br />\r\n	&Uuml;&ccedil;&uuml;nc&uuml; G&ouml;r&uuml;ş&uuml;n Cevabı: &Ouml;nceki g&ouml;r&uuml;şe y&ouml;neltilen tenkitler bu g&ouml;r&uuml;şe de y&ouml;neltilecektir. Buna ek olarak bazı eserlerin olmayışı, mevzunun olmayışına delalet etmez. &Ouml;rneğin kocasını temkin etmeyen kadının nafaka hakkı olmaz. Kendisinin nafaka hakkına olmamasına rağmen o kocasının eşi olmaya devam eder ve eş olmaya &ouml;zg&uuml; diğer h&uuml;k&uuml;m ve eserler onun i&ccedil;in ge&ccedil;erliliğini s&uuml;rd&uuml;r&uuml;r. Yahut &ouml;rneğin Ehli kitaba mensup bir kadın M&uuml;sl&uuml;man bir erkekle evlendiğinde ondan miras alamaz ama diğer evlilik h&uuml;k&uuml;mleri kendisi i&ccedil;in ge&ccedil;erli sayılır. Neshin niteliğindeki bu sayılı g&ouml;r&uuml;şler, neshin olmadığının bir delilidir. Nitekim neshin zamanındaki ihtilaf da neshin olmayışına bir başka delil teşkil eder.<br />\r\n	Nesh Zamanı Hakkındaki İhtilaflar:<br />\r\n	A. Hz. Peygamber (s.a.a) Hayber savaşında mutayı yasaklamış ve muta ayeti bu zamanda nesh edilmiştir.<br />\r\n	B. Bu yasaklama fetih yılında olmuştur.<br />\r\n	C. Muta mubah idi ancak Hz. Peygamber (s.a.a) onu Teb&uuml;k savaşında yasakladı.<br />\r\n	D. Muta, veda haccında mubah oldu ve sonra yasaklandı.<br />\r\n	E. Mubah oldu sonra nesh edildi, ardından tekrar mubah oldu ve yine nesh edildi, sonra mubah oldu ve en sonda nesh oldu. Elbette başka zamanlar da s&ouml;ylenmiştir ve biz kısa olarak değinmek i&ccedil;in bu miktarla yetiniyoruz.[17]<br />\r\n	&Ouml;te taraftan neshin olmadığına delalet eden kesin karineler de mevcuttur. En &ouml;nemli karine nesh hakkında bulunan g&ouml;r&uuml;şlerdeki teredd&uuml;t ve ihtilaftır.[18]Kurtubi kendi tefsirinde İbn. Arabi&rsquo;nin &ldquo;nesh iki defa bu h&uuml;km&uuml; kapsamıştır&rdquo; şeklindeki s&ouml;z&uuml;n&uuml; aktarmaktadır. Sonra ş&ouml;yle devam etmektedir: İbn. Arabi dışında bu alandaki hadisleri inceleyen kişiler ş&ouml;yle demiştir: Bu h&uuml;k&uuml;m yedi defa haram ve helal kılınmıştır. Sonra nesh hakkındaki iddiaları saymakta ve ş&ouml;yle demektedir: Mutanın helal ve sonra haram kılındığı bu yedi durum şunlardır.[19]<br />\r\n	İbn. Kayyim el-Cezri ş&ouml;yle demektedir: Şeriatta b&ouml;yle bir neshin benzeri yoktur ve şeriatta bunun gibi bir nesh ger&ccedil;ekleşmez.[20],[21] Evet, eğer &ccedil;elişkileri toplayacak olursak &ccedil;ok olacaktır ve bunların bazılarına işaret ediyoruz:<br />\r\n	A. Haram kılınan yer hakkındaki g&ouml;r&uuml;şlerin barındırdığı &ccedil;elişki:<br />\r\n	1. Hayber&rsquo;de haram kılındığı iddiası.<br />\r\n	2. Hevezan b&ouml;lgesinde haram kılındığı iddiası.<br />\r\n	3. Mekke b&ouml;lgesinde haram kılındığı iddiası.<br />\r\n	B. Haram kılınma zamanı hakkındaki g&ouml;r&uuml;şlerin barındırdığı &ccedil;elişki:<br />\r\n	1. Hz. Ali&rsquo;den (a.s) nakledildiği &uuml;zere Hayber savaşında helal ve haram kılınmıştır.<br />\r\n	2. Hasan Basri ve Sibretu&rsquo;l-Cehni&rsquo;den nakledildiği &uuml;zere sadece kaza umresinde helal kılınmıştır.<br />\r\n	3. Sibre-i el-Cehni&rsquo;den nakledildiği &uuml;zere Mekke&rsquo;nin fethedildiği g&uuml;n helal ve haram kılınmıştır.<br />\r\n	4. İshak b. Raşit Z&uuml;hri&rsquo;den aktardığı &uuml;zere Hz. Peygamber (s.a.a) Teb&uuml;k savaşında onu yasaklamıştır.<br />\r\n	5. Hz. Peygamber&rsquo;in (s.a.a) &ldquo;Evtas&rdquo; g&uuml;n&uuml;nde onu mubah kıldığı belirtilmiştir.<br />\r\n	6. Hz. Peygamber&rsquo;in (s.a.a) &ldquo;Veda haccında&rdquo; onu mubah kıldığı s&ouml;ylenmiştir.[22]<br />\r\n	&Ouml;te taraftan eğer Hz. Peygamber (s.a.a) zamanında ilgili h&uuml;k&uuml;m nesh edilmişse o halde neden ikinci halife haram kılma sorumluluğunu &uuml;stlenmektedir. B&ouml;yle bir durumda neshi Hz. Peygamber&rsquo;e (s.a.a)&nbsp; isnat etmesi daha mantıklı değil miydi? Oysaki g&ouml;zlemlediğimiz &uuml;zere ş&ouml;yle demektedir: Allah Resul&uuml; (s.a.a) d&ouml;neminde iki muta caiz idi ve ben bu iki mutayı yasaklıyorum ve bunları yapanı cezalandıracağım. Bu iki muta kadınlar ile evlilik mutası ve hac mutasından ibarettir.[23]<br />\r\n	4. Sahabe ve Tabiinin Tavrı:<br />\r\n	Mutanın helal olduğuna ve nesh edilmediğine inanan sahabeler ve tabiin şunlardır:<br />\r\n	1. İmran b. Hasin<br />\r\n	2. Abdullah b. &Ouml;mer<br />\r\n	3. Selleme b. &Uuml;meyye<br />\r\n	4. Ma&rsquo;bed b. &Uuml;meyye<br />\r\n	5. Z&uuml;beyir b. Evam<br />\r\n	6. Halid b. Muhacir<br />\r\n	7. Ubey b. Ka&rsquo;ab<br />\r\n	8. Rebiy&rsquo;e b. &Uuml;meyye<br />\r\n	9. Seddi<br />\r\n	10. M&uuml;cahid<br />\r\n	11. İbn. Ovs-u Medeni<br />\r\n	12. Enes b. Malik<br />\r\n	13. Muaviye b. Ebu Sufyan<br />\r\n	14. İbn. Cureyh<br />\r\n	15. Nafi&rsquo;i<br />\r\n	16. Sebib b. Ebi Sabit<br />\r\n	17. Hakem b. Uteybe<br />\r\n	18. Cabir b. Yezit<br />\r\n	19. el-Berra b. Azib.<br />\r\n	20. Sehl b. Sa&rsquo;d<br />\r\n	21. Mugayre b. Şube<br />\r\n	22. Selleme b. Ekve<br />\r\n	23. Zeyd b. Sabit<br />\r\n	24. Halid b. Abdullah Ensari<br />\r\n	25. Ya&rsquo;li b. &Uuml;meyye<br />\r\n	26. Safvan b. &Uuml;meyye<br />\r\n	27. Amr b. Huşeb<br />\r\n	28. &Ouml;mer b. Dinar<br />\r\n	29. İbn. Hacer<br />\r\n	30. Said b. Habib<br />\r\n	31. İbrahim en-Neha-i<br />\r\n	32. Hasan Basri<br />\r\n	33. İbn. M&uuml;seyyib<br />\r\n	34. E&rsquo;meş<br />\r\n	35. Rebi b. Meysere<br />\r\n	36. Ebi ez-ZuhriMetref<br />\r\n	37. Malik b. Enes (g&ouml;r&uuml;şlerinin birinde)<br />\r\n	38. Ahmed b. Hanbel bazı durumlarda<br />\r\n	39. Ebu Hanife bazı cihetler esasınca.[24]<br />\r\n	5. Muta Hakkındaki Ş&uuml;pheler:<br />\r\n	Birinci Ş&uuml;phe: Nik&acirc;hın teşri kılınmasından maksat aile kurmak ve nesli s&uuml;rd&uuml;rmektir. B&ouml;yle bir hedef, gayesi cinsel g&uuml;d&uuml;n&uuml;n tatmin edilmesinden ibaret olan ge&ccedil;ici nik&acirc;h ile değil, daimi nik&acirc;h ile ger&ccedil;ekleşir.<br />\r\n	Cevap: Bu ş&uuml;phe ger&ccedil;ekte konu ve faydası arasında yapılan bir yanlışlıktan kaynaklanmaktadır; zira belirtilen şey evlilik hikmetinin beyanı hakkındadır ama h&uuml;k&uuml;m bu hususa bağlı değildir. &Ccedil;&uuml;nk&uuml; akim, eşini tatmin etmeyen kadın ve &ccedil;ocuğun nik&acirc;hı da doğrudur. Gen&ccedil; evlilerin &ccedil;oğunun evlenmedeki maksadı meşru yoldan cinsel g&uuml;d&uuml;lerini tatmin etme gayesidir. Onların evlat sahibi olmaları ve nesli s&uuml;rd&uuml;rmeleri zihinlerine gelmemiş olabilir. Elbette bu kesinlikle ger&ccedil;ekleşmektedir ama evliliklerin doğruluğu hususunda hi&ccedil;bir şekilde etken değildir. Enteresan olan mutanın yararını cinsel g&uuml;d&uuml;y&uuml; gidermeye &ouml;zg&uuml; kılmalarıdır. Oysaki muta bazen nesli s&uuml;rd&uuml;rmek veya ev idaresini yapmak yahut evlatları yetiştirmek, onlara s&uuml;t vermek veya veliliklerini &uuml;stlenmek i&ccedil;in yapılan daimi evlilik gibidir. Burada muta karşıtlarına soruyoruz: Mutanın evlilik hikmetine karşı olduğu iddiasını g&uuml;den sizler, daimi evlilik yapan ama daha ilk baştan iki ay sonra boşanma ile birbirlerinden ayrılmayı niyet eden bireyler hakkında ne d&uuml;ş&uuml;n&uuml;yorsunuz? Acaba onların evliliği doğru mudur? İslam fıkıh&ccedil;ılarından hi&ccedil;bir fıkıh&ccedil;ının b&ouml;yle bir nik&acirc;hı yasak kılacağını sanmıyorum. Elbette herhangi birinin delil ve kanıtsız olarak bir s&ouml;z s&ouml;ylemesi muhtemeldir. O halde muta ve evlilik arasındaki fark nedir? Bu fark sadece mutada belirli bir m&uuml;ddetin belirtilmesi ancak daimi evlilikte m&uuml;ddetin belirtilmemesidir. el-Menar yazarı ş&ouml;yle demektedir: Ge&ccedil;miş ve şimdiki alimlerin muta hakkında hassas olmaları ve onu yasak kılmaları, boşanma niyetiyle evliliğin yasak kılınmasını gerektirir. Elbette fıkıh&ccedil;ılar ş&ouml;yle demektedir: Eğer erkek ge&ccedil;ici evlilik niyeti g&uuml;der ancak bu niyeti akit s&ouml;z&uuml;nde şart koşmazsa, b&ouml;yle bir akit doğrudur. Lakin erkek tarafından bu hususun gizlenmesini hile olarak değerlendirirler. Bu nedenle b&ouml;yle bir akit ge&ccedil;ersiz olmaya mahk&ucirc;mdur. Dolayısıyla vaktin a&ccedil;ık&ccedil;a dile getirildiği bir akdin ge&ccedil;ersiz olduğu apa&ccedil;ıktır.[25]<br />\r\n	Biz cevap olarak ş&ouml;yle deriz: Kadın ve kocasının vakit belirlemeksizin belirli bir vakit &uuml;zerinde anlaşmaları durumunda (b&ouml;ylelikle bir hile olmayacaktır), yukarıdaki nik&acirc;h t&uuml;r&uuml; de bir sakınca taşımaksızın sahih olacaktır.<br />\r\n	İkinci Ş&uuml;phe: Ge&ccedil;ici evliliğin caiz oluşu, Kur&rsquo;an&rsquo;da m&uuml;minlerin sıfatları hakkında beyan edilen şeyler ile &ccedil;elişir: &ldquo;Onlar ki, ırzlarını korurlar. Ancak eşleri ve ellerinin altında bulunan cariyeleri bunun dışındadır. Onlarla ilişkilerinden dolayı kınanmazlar. Kim bunun &ouml;tesine ge&ccedil;mek isterse, işte onlar haddi aşanlardır.&rdquo;[26] Ayetin maksadı şudur: Bu hususlar dışında başka yolar peşinde koşan kimseler Allah&rsquo;ın helal dairesinden &ccedil;ıkıp harama girerler ve muta nik&acirc;hıyla nik&acirc;hlanmış kadın da eş olmaz.<br />\r\n	Cevap: Bu iddia delilsizdir. B&ouml;yle bir kadın eş sayılır ve kendi h&uuml;k&uuml;mlerini taşır. Nafaka ve kısmet hakkının olmayışı, onu eşlikten mahrum kılmaz. Kocasını tatmin etmeyen kadın, nafaka ve kısmet hakkına sahip olmamakla birlikte yine eş sayılır. Aynı şekilde k&uuml;&ccedil;&uuml;k yaşta evlilik yapan kız da b&ouml;yledir. Enteresan olan h&uuml;km&uuml;n olmayışından mahiyet ve konunun yokluğuna kanıt getirilmesidir. Eşlilik iki eş arasında sağlanan bir ilişkidir ve bir takım h&uuml;k&uuml;mler bu ilişkiye egemendir. Bazı h&uuml;k&uuml;mlerin sadece bazı kısımlara &ouml;zg&uuml; olması ise &ccedil;ok normaldir.<br />\r\n	&Uuml;&ccedil;&uuml;nc&uuml; ş&uuml;phe: Ge&ccedil;ici evlilikte birey zina ve g&uuml;nah yapmaksızın eş olma ve evlilik hayatına girme niyeti taşımaz. Aksine sadece zina kasti g&uuml;der.<br />\r\n	Her ne kadar burada erkeğin zinaya bulaşmasına engel olan bir &ccedil;eşit korunma, eş edinme ve engel bulunsa da kadının zinaya bulaşmasını engelleyen hi&ccedil;bir korunma, eş edinme ve engel bulunmamaktadır; &ccedil;&uuml;nk&uuml; kadın istediği zaman kendini istediği her erkeğe sunabilir. B&ouml;yle bir durumda kadın şairin şu mısralarındaki gibi olur:<br />\r\n	Sopalarla vurulan top bir erkekten sonra başka bir erkek tarafından ka&ccedil;ırılır.[27]<br />\r\n	Cevap: Mutada korunmanın ve muhafaza edilmenin kadınları kapsamayıp sadece erkeklere &ouml;zg&uuml; olduğunu nerden anladınız? Bu akdin şer&rsquo;i olduğunu s&ouml;ylediğimiz zaman, bu her iki tarafında kendilerini zinadan koruyabileceği anlamına gelir. Gen&ccedil; kızları aykırı davranışlardan koruyan birka&ccedil; şey vardır:<br />\r\n	1. Daimi nik&acirc;h.<br />\r\n	2. Belirtilen şartlarıyla ge&ccedil;ici nik&acirc;h.<br />\r\n	3. Cinsel g&uuml;d&uuml;n&uuml;n bastırılması.<br />\r\n	Birinci şık &uuml;niversiteli kız ve oğlanlar i&ccedil;in &ouml;zellikle pratik değildir. &Ccedil;&uuml;nk&uuml; onlar genellikle aile yahut devletten aldıkları az bir gelir ile yaşamakta ve daimi evlilik yapamamaktadır. Cinsel yetinin bastırılması da &ccedil;ok zor ve meşakkatli olup sadece &ccedil;ok az olan &ouml;rnek erkek ve kadınların yapabileceği meşakkatli bir davranıştır. O halde m&uuml;mk&uuml;n &ccedil;&ouml;z&uuml;m yolu, ikinci şıkka &ouml;zg&uuml;d&uuml;r. Bu yol ile iki taraf kendisini aykırı işlere ve fuhuş evlerine d&uuml;şmekten koruyabilir. İslam dini son din, peygamberi son peygamber ve kitabı de en son kitaptır. Şeriatı t&uuml;m şeriatları sonlandırmıştır. O halde İslam&rsquo;ın her toplumsal sorun i&ccedil;in inanan kadın ve erkeğin haysiyetini korumak gayesiyle şer&rsquo;i bir &ccedil;&ouml;z&uuml;m yolu bulundurması gerekir. Erkek ve kadınların cinsel sorunu da İslam dininin &ccedil;&ouml;z&uuml;ms&uuml;z olarak bırakamayacağı &ouml;nemli problemlerdendir. &ldquo;Eğer &Ouml;mer mutayı yasaklamasaydı şaki bireyler dışında kimse zina etmezdi.&rdquo;[28] Bu, &ccedil;ok meşhur olan, ihmal edildiği takdirde k&ouml;t&uuml; neticelerin meydana geleceğini belirterek insanları uyaran İmam Ali&rsquo;nin (a.s) s&ouml;z&uuml;d&uuml;r. Mutanın şiirde belirtilen &ouml;rneğe benzetilmesi ise s&ouml;z&uuml; s&ouml;yleyenin muta nik&acirc;hının hakikati ve sınırlarına olan cahilliğinden kaynaklanmaktadır. Şiirde belirtilen husus Şia&rsquo;ya atılan muta iftirasıdır.[29] Oysaki Şia bu iftiradan m&uuml;nezzehtir. Şia&rsquo;nın bakışında muta yapmış kadın aralıksız bir şekilde erkekler ile birlikte olamaz. B&ouml;yle bir kadının her evlilikten sonra iddet tutması gerekir. O halde her zaman kendini bir erkeğe sunması nasıl m&uuml;mk&uuml;n olabilir?! Suphanallah! Şia&rsquo;ya iftira atmada ve yalan isnat etmede ne kadar c&uuml;ret taşımaktalar. Şiirin i&ccedil;eriği ilahi vahiy ve semavi şeriata hakaret etmekten başka bir şey değildir. Oysaki t&uuml;m m&uuml;fessir ve hadis&ccedil;iler mutanın bir d&ouml;nem teşri edildiği hususunda g&ouml;r&uuml;ş birliği taşırlar. Eğer bir yasaklama ve nesh edilme hususu olsa bile bu h&uuml;km&uuml;n şer&rsquo;i kılınması ve onunla amel edilmesinden sonradır.<br />\r\n	<br />\r\n	&nbsp;---------------<br />\r\n	[1] İndeks: Ge&ccedil;ici evlilikten sonra yeniden evlenme, Soru: 1099<br />\r\n	[2] Nisa suresi, 24. ayet.<br />\r\n	[3]Taberi Tefsir-i Kebirde, Zamahşeri Keşşsafta, Fahrı Razi tefsirinde, Nevevi Şerh-i Sahih-i M&uuml;slim&rsquo;de&nbsp; nikah babının başında ve diğer b&uuml;y&uuml;k alimler bu kıraati kesin addetmişlerdir. Bu durumda &ldquo;ila ecelin musamma&rdquo; c&uuml;mlesinin ayetten olmaması ve ayetin maksadını a&ccedil;ıklamak i&ccedil;in getirilmiş olması tabii olacaktır.<br />\r\n	[4]İzdivacı Muvakkat, s. 14 &ndash; 15, Mecme-i Cihaniyi Ehlibeyt (a.s).<br />\r\n	[5] Nisa suresi, 3. ayet.<br />\r\n	[6] Nisa suresi, 4. ayet.<br />\r\n	[7] Nisa suresi, 25. ayet.<br />\r\n	[8]Muminun suresi, 6. ayet.<br />\r\n	[9] Nisa suresi, 25. ayet.<br />\r\n	[10]Sahih-i M&uuml;slim, c. 14, s. 131; M&uuml;snediAhmed, c. 6; Fethu&rsquo;l-Bari, c. 9, s. 149.<br />\r\n	[11]Keşşaf, c. 1, s. 498, &ccedil;apı Beyrut.<br />\r\n	[12]Tefsir-i Taberi, c. 5, s. 9; Tefsir-i Fahrı Razi, c. 10, s. 5; ed-Durru&rsquo;l-Mansur, c. 2, s. 140.<br />\r\n	[13]Sahih-i Buhari, c. 2, s. 168 ve c. 6, s. 33; Sahih-i M&uuml;slim, c. 4, s. 48; S&uuml;neni Nesai, c. 5, s. 155; M&uuml;snediAhmed, c. 4, s. 426 sahih senetli.<br />\r\n	[14]Neyli&rsquo;l-Evtar, c. 6, s. 271; Fethu&rsquo;l-Bari, c. 9, s. 150.<br />\r\n	[15]Muminun suresi, 6 - 7. ayet.<br />\r\n	[16]Talak suresi, 1. ayet.<br />\r\n	[17]Ahkamu&rsquo;l-Kur&rsquo;an, 290, s. 184 &ndash; 195, Bab-ı Mut&rsquo;a, Daru&rsquo;l-Kutubu&rsquo;l-İlmiye; Sahih-i M&uuml;slim Nevevi şerhli, c. 9, s. 179, Bab-ı Nikahı Mut&rsquo;a; İrşadu&rsquo;s-Sari der Şerhi Buhari, bab-ı 32, Nehyi Peygamber ez nikahı Mut&rsquo;a, hadis 5115 &ndash; 5119.<br />\r\n	[18]Sahih-i M&uuml;slim, c. 2, s. 130, &ccedil;apı Daru&rsquo;l-Fikr, Beyrut.<br />\r\n	[19]Tefsir-i Kurtubi, c. 5, s. 130 &ndash; 131.<br />\r\n	[20]Zadu&rsquo;l-Mead, c. 2, s. 204.<br />\r\n	[21]İzdivacı Muvakkat, s. 17 &ndash; 21, Mecme-i Cihaniyi Ehlibeyt (a.s).<br />\r\n	[22]el-İnsaf fi Mesail-i damefihi&rsquo;l-Hilaf, s. 534.<br />\r\n	[23]Şerh-i Meani-u&rsquo;l-Asar, c. 2, s. 146.<br />\r\n	[24]el-Gadir, c. 6, s. 220 ve İzdivacı Muvakkat der İslam, s. 133 ve Muta ez Fekiki ve Ahkamu&rsquo;ş-Şer&rsquo;iyye fi&rsquo;l-Ahvali&rsquo;ş-Şahsiyye, c. 1, s. 28.<br />\r\n	[25]Tefsir-i el-Menar, c. 3, s. 17.<br />\r\n	[26]Muminun suresi, 5 - 7. ayet.<br />\r\n	[27] Tefsir-i el-Minar, c. 5, s. 13.<br />\r\n	[28]M&uuml;stedreku&rsquo;l-Vesail, c. 14, s. 478.<br />\r\n	[29]Kitabu&rsquo;s-S&uuml;nneve&rsquo;ş-Şia, s. 65 &ndash; 66.</p>\r\n','Başlangı&ccedil;ta bu meselenin fıkhi konulardan olduğuna ve &ouml;zel bir alan ve ortamda ilgili uzmanlar tarafından incelenmesi gerektiğine dikkat etmeliyiz. Burada kısaca konuları beyan edecek ve konunun detaylarını ayrıntılı cevaba bırakacağız.\r\n	1. Ge&ccedil;ici evlilik, hi&ccedil;bir evlilik engeli taşımayan, iki tarafın rızasıyla ve belirli bir zamana kadar belirlenmiş bir mehir ile birlikte kadın ve erkek arasındaki evlilik akdine denir. Bu nik&acirc;hta boşanma yoktur ve vaktin tamamlanmasıyla otomatik olarak taraflar birbirinden ayrılır.\r\n	2. Ge&ccedil;ici evliliğin delilleri: Kur&rsquo;an-ı Kerim&rsquo;de Nisa suresinin 24. ayeti bu konuya delalet etmektedir ve rivayetlerde bir&ccedil;ok sahabe tarafından Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) dilinden bu nik&acirc;hın teşri edildiği nakledilmiştir. &Ouml;yle ki bu nik&acirc;hın teşri edilişinde hi&ccedil;bir ihtilaf bulunmamaktadır. Mutanın caiz olduğunu belirtilen h&uuml;km&uuml;n nesh edildiğine inanan Ehlis&uuml;nnet de hem nesh eden unsur ve hem de nesh zamanı konusunda ihtilaf taşır. Nesh beyanındaki bu teredd&uuml;t ger&ccedil;ekte neshin doğru olmayışının karinelerindendir. &Ouml;te taraftan bir&ccedil;ok sahabe ve tabiin muta nik&acirc;hının helal olduğuna inanmış ve bu h&uuml;km&uuml;n kaldırılmadığını savunmuştur. Elbette bu konuda tamamı zayıf olan ve cevapları verilen bir takım ş&uuml;pheler ortaya atılmıştır.&nbsp;','&nbsp;Konuya girmeden &ouml;nce iki meseleye işaret etmemiz gerekmektedir:\r\n	1. Bu mesele fıkhi bir meseledir ve kendi &ouml;zel yerinde fıkıh uzmanları tarafından işlenmelidir. Ehlis&uuml;nnet ve Şia&rsquo;ya mensup fakihler kitap ve s&uuml;nnetten deliller ile ilmi bir atmosferde ve birbirlerine hakaret etmeden konuyu incelemelidirler.\r\n	2. Bu konuyu hakaret ederek ve propaganda yaparak işlemek (bazı internet siteleri ve muhaliflerin kitaplarında işlendiği şekliyle) yanlış bir yoldur ve İslam&icirc; edep ve ahlaktan uzaktır. O halde konuyu aşağıdaki hususlar eşliğinde işlememiz gerekir:\r\n	1. Ge&ccedil;ici evliliğin tanımı.\r\n	2. Kitap ve s&uuml;nnetteki delili.\r\n	3. Bu h&uuml;k&uuml;m nesh edilmiş midir?\r\n	4. Bu konu hakkında sahabe ve tabiinin tavrı.\r\n	5. Bu alandaki bazı ş&uuml;phelere işaret edilmesi.\r\n	1. Ge&ccedil;ici Evliliğin Tanımı:&nbsp; &nbsp;\r\n	Muta nik&acirc;hı, &ouml;zg&uuml;r (k&ouml;le olmayan) bir kadının kendi rızasıyla belirli bir mehir ve zaman ile bir erkek ile evlenmesidir. Elbette kadının evlenmek i&ccedil;in sebepsel, nedensel, s&uuml;t i&ccedil;me veya evli olması yahut iddet sahibi olması veya diğer şer&rsquo;i engelleri taşımaması gerekir. Bu nik&acirc;hta her ne zaman m&uuml;ddet tamam olursa evli taraflar boşanmaksızın birbirinden ayrılırlar ve eğer kadın ile cinsel ilişkiye girilmişse ve kendisi yaise değilse boşanma iddeti tutması gerekir. Eğer aybaşı hali g&ouml;rmezse ama aybaşı g&ouml;rmesi gereken bir yaşta ise kırk beş g&uuml;n iddet tutması gerekir.[1] B&ouml;yle bir evlilikten doğan evlat ister oğlan olsun ister kız babaya aittir ve onun adı ile adlandırılır. B&ouml;yle bir evlat anneden miras aldığı gibi babadan da miras alır. Babalar, evlatlar, anneler, kardeşler, kız kardeşler, amcalar ve halalar hakkında bulunan t&uuml;m h&uuml;k&uuml;mler bu grup i&ccedil;in de ge&ccedil;erlidir.\r\n	2. Kitap Ve S&uuml;nnetteki Delili:\r\n	T&uuml;m M&uuml;sl&uuml;manlar b&ouml;yle bir nik&acirc;hın İslam&rsquo;da teşri edildiği hususunda hemfikirdir; &ouml;yle ki İslam mezheplerine mensup hi&ccedil;bir &acirc;lim (t&uuml;m ihtilaflarına rağmen) bu bir g&ouml;r&uuml;ş ayrılığı taşımaz. Evet, Ehlis&uuml;nnet bu h&uuml;km&uuml;n nesh edildiğine inanmaktadır.&nbsp; Ama bu iddia yakında incelenecektir.\r\n	Kitap: Y&uuml;ce Allah ş&ouml;yle buyuruyor: &ldquo;(Savaş esiri olarak) sahip olduklarınız hari&ccedil;, evli kadınlar (da size) haram kılındı. (Bunlar) &uuml;zerinize Allah&rsquo;ın emri olarak yazılmıştır. Bunların dışında kalanlar ise, iffetli yaşamak ve zina etmemek şartıyla mallarınızla (mehirlerini verip) istemeniz size hel&acirc;l kılındı. Onlardan (nik&acirc;hlanıp) faydalanmanıza karşılık sabit bir hak olarak kendilerine mehirlerini verin. Mehir belirlendikten sonra, onunla ilgili olarak uzlaştığınız şeyler konusunda size g&uuml;nah yoktur. Ş&uuml;phesiz ki Allah (her şeyi) hakkıyla bilendir, h&uuml;k&uuml;m ve hikmet sahibidir.&rdquo;[2]Ebi b. Ka&rsquo;ab, İbn. Abbas, Sa&rsquo;d b. C&uuml;beyr, İbn. Mesud ve es-Sa&rsquo;di bu ayeti ş&ouml;yle okumuşlardır: &ldquo;femestemta&#39;tumbihiminhunneila ecelin m&uuml;semma&rdquo;. Evet, el-Menar tefsiri yazarı Reşit Rıza bu ayetin daimi evlilik hakkında nazil olduğu hususunda ısrar etmektedir. Lakin aşağıdaki sebepler nedeniyle bu ısrar ge&ccedil;ersizdir:\r\n	A. Sahabeden bir&ccedil;ok kişi bu ayetin ge&ccedil;ici evlilik hakkında olduğunu belirtmiştir; zira her zaman &ldquo;ila ecelin musamma&rdquo; c&uuml;mlesini muta akdini a&ccedil;ıklamak i&ccedil;in kullanmışlardır. Bu, belirli bir m&uuml;ddete kadar manasını taşır ve bu anlamda sadece ge&ccedil;ici nik&acirc;h ile bağdaşmaktadır.\r\n	B. &ldquo;Muta&rdquo; s&ouml;zc&uuml;ğ&uuml; her ne kadar daimi nik&acirc;h anlamında kullanılabilse de ge&ccedil;ici nik&acirc;h manasında kullanılması g&ouml;r&uuml;n&uuml;şe g&ouml;re daha evladır. Nitekim her ne kadar nik&acirc;h s&ouml;zc&uuml;ğ&uuml; ge&ccedil;ici evlilik manasında kullanılsa da daimi nik&acirc;h manasında kullanılması daha evladır. Muta s&ouml;zc&uuml;ğ&uuml;n&uuml;n ayette kullanılması, ayetin ge&ccedil;ici nik&acirc;h olarak tefsir edilmesini takviye etmektedir.[3],[4]\r\n	&ldquo;Ge&ccedil;ici nik&acirc;h&rdquo; manasında &ldquo;muta&rdquo; s&ouml;zc&uuml;ğ&uuml;n&uuml;n kullanılmasının daha belirgin olmadığı varsayılsa bile en azından ge&ccedil;ici nik&acirc;ha delalet etmektedir. Bu nedenle bu s&ouml;zc&uuml;k birden &ccedil;ok manada kullanılan ortak kavramlardan olacaktır.\r\n	C. Ayette &ldquo;muta&rdquo; s&ouml;zc&uuml;ğ&uuml;n&uuml;n daimi nik&acirc;h olarak yorumlanması bir sebep olmaksızın tekrarı gerektirir. &Ccedil;&uuml;nk&uuml; kadınlar ile ilgili olan h&uuml;k&uuml;m ve hakların &ccedil;oğunluğunu a&ccedil;ıklayan Nisa suresinin başında &ouml;zel bir d&uuml;zen ile b&uuml;t&uuml;n nik&acirc;h kısımları zikredilmekte ve daimi nik&acirc;h hakkında ş&ouml;yle buyrulmaktadır: &ldquo;Eğer, (velisi olduğunuz) yetim kızlar (ile evlenip onlar) hakkında adaletsizlik etmekten korkarsanız, (onları değil), size hel&acirc;l olan (başka) kadınlardan ikişer, &uuml;&ccedil;er, d&ouml;rder olmak &uuml;zere nik&acirc;hlayın. Eğer (o kadınlar arasında da) adaletli davranmayacağınızdan korkarsanız, o takdirde bir tane alın veya sahip olduğunuz (cariyeler) ile yetinin. Bu, adaletten ayrılmamanız i&ccedil;in daha uygundur.&rdquo;[5] Mehir h&uuml;k&uuml;mleri hakkında ise ş&ouml;yle buyrulmaktadır: &ldquo;Kadınlara mehirlerini (bir g&ouml;rev olarak) g&ouml;n&uuml;l hoşluğuyla verin. Eğer kendi istekleriyle o mehrin bir kısmını size bağışlarlarsa, onu da afiyetle yiyin.&rdquo;[6] Kadın k&ouml;leler hakkında ise ş&ouml;yle buyrulmaktadır: &ldquo;Sizden kimin, h&uuml;r m&uuml;min kadınlarla evlenmeye g&uuml;c&uuml; yetmezse sahip olduğunuz m&uuml;min gen&ccedil; kızlarınızdan (cariyelerinizden) alsın. Allah, sizin imanınızı daha iyi bilir. Hepiniz birbirinizdensiniz. &Ouml;yle ise iffetli yaşamaları, zina etmemeleri ve gizli dost tutmamaları h&acirc;linde, sahiplerinin izniyle onlarla evlenin, mehirlerini de g&uuml;zelce verin. Evlendikten sonra bir fuhuş yaparlarsa, onlara h&uuml;r kadınların cezasının yarısı uygulanır. Bu (cariye ile evlenme izni), i&ccedil;inizden g&uuml;naha d&uuml;şmekten korkanlar i&ccedil;indir. Sabretmeniz ise sizin i&ccedil;in daha hayırlıdır. Allah, &ccedil;ok bağışlayandır, &ccedil;ok merhamet edendir.&rdquo;[7] Y&uuml;ce Allah&rsquo;ın &ldquo;Ma meleket eymanukum&rdquo; diye buyurması, bireyin kendi kadın k&ouml;lesiyle evlenmesidir. Bu anlam başka bir ayette de ş&ouml;yle yer almıştır: &ldquo;Ancak eşleri ve ellerinin altında bulunan cariyeleri bunun dışındadır. Onlarla ilişkilerinden dolayı kınanmazlar.&rdquo;[8] Y&uuml;ce Allah&rsquo;ın &ldquo;fenkihuhunne bi izni ehlihinne&rdquo; diye buyurması da bireyin başka birisinin kadın k&ouml;lesiyle evlenmesine işarettir. Buraya kadar b&uuml;t&uuml;n nik&acirc;h kısımları zikredilmiştir ve sadece &ouml;nceki ayette belirtilen ge&ccedil;ici nik&acirc;h kalmaktadır. O halde y&uuml;ce Allah&rsquo;ın &ldquo;fe mestemta&#39;tum&rdquo; diye buyurması daimi evliliğe işaret olarak ve onun &ldquo;fe atuhunne ucurahunne&rdquo; diye buyurması mehir ve sadakalara işaret olarak yorumlanması sebepsiz yere tekrara sebep olmaktadır. Her h&acirc;l&uuml;k&acirc;rda insan bu sureye baktığında ayetlerin &ouml;zel bir d&uuml;zen ile evlilik kısımlarını a&ccedil;ıklama hedefini taşıdığını anlar. Bu husus, belirtilen ayeti muta nik&acirc;hı olarak yorumlamaksızın yetkinlik arz etmez. (Nitekim ayetin zahiride b&ouml;yledir)\r\n	D. Eğer mutadan kasıt daimi evlilik ise, nesh iddiasından kastedilen nedir?\r\n	E. &Uuml;cretin &ouml;denmesinin faydalanma şartına bağlanması y&uuml;ce Allah&rsquo;ın kelamında ş&ouml;yle beyan edilmektedir: &ldquo;Sizden kimin, h&uuml;r m&uuml;min kadınlarla evlenmeye g&uuml;c&uuml; yetmezse sahip olduğunuz m&uuml;min gen&ccedil; kızlarınızdan (cariyelerinizden) alsın. Allah, sizin imanınızı daha iyi bilir. Hepiniz birbirinizdensiniz. &Ouml;yle ise iffetli yaşamaları, zina etmemeleri ve gizli dost tutmamaları h&acirc;linde, sahiplerinin izniyle onlarla evlenin, mehirlerini de g&uuml;zelce verin. Evlendikten sonra bir fuhuş yaparlarsa, onlara h&uuml;r kadınların cezasının yarısı uygulanır. Bu (cariye ile evlenme izni), i&ccedil;inizden g&uuml;naha d&uuml;şmekten korkanlar i&ccedil;indir. Sabretmeniz ise sizin i&ccedil;in daha hayırlıdır. Allah, &ccedil;ok bağışlayandır, &ccedil;ok merhamet edendir.&rdquo;[9] Bu ayet, daimi evlilik ile değil ge&ccedil;ici evlilik ile uyuşmaktadır; &ccedil;&uuml;nk&uuml; daimi nik&acirc;hta mehir akit ile birlikte farz olmaktadır. Elbette mehrin t&uuml;m&uuml;n&uuml;n farz oluşu evlilik ger&ccedil;ekleştikten sonra ispatlanır. Elbette mehrin verilme şekli değişik &ouml;rflere g&ouml;re farklılık arz eder. Bir yerde akitte &ouml;nce alınması ve başka bir &ouml;rfte erkekten kalan mallardan kadına verilmesi şeklinde olabilir. Bu mutanın caiz oluşuna dair Kur&rsquo;an&icirc; kanıta kısa bir işaret idi.\r\n	Allah Resul&uuml;n&uuml;n (s.a.a) s&uuml;nnetinden mutanın caiz oluşuna dair kanıt:\r\n	Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) s&uuml;nnetini takip edenler bu t&uuml;r evliliğin caiz oluşu ve Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) d&ouml;neminde helal oluşu hakkında bir&ccedil;ok muteber sahih rivayetin bulunduğunu bilmektedir. Biz bunlardan bazılarına işaret ediyoruz:\r\n	A. Cabir b. Abdullah Ensari ş&ouml;yle demektedir: Biz Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) zamanında muta yapardık. Bu iş Ebubekir d&ouml;neminde de caiz idi ta ki &Ouml;mer bunu yasakladı.[10]\r\n	B. İbn. Abbas&rsquo;ın ş&ouml;yle s&ouml;ylediği aktarılmıştır: Muta ayeti muhkem ayetlerdendir ve nesh edilmemiştir.[11]\r\n	C. Hekim, Vabin Cerih ve bu ikisi dışında başkalarından ş&ouml;yle aktarılmıştır: Hz. Ali (a.s) ş&ouml;yle buyurmuştur: &ldquo;Eğer &Ouml;mer mutanın caiz oluşunu yasaklamasaydı şaki bireyler dışında kimse zina etmezdi.&rdquo;[12]\r\n	D. Umran b. Hasin&rsquo;in ş&ouml;yle dediği aktarılmıştır: Muta ayeti Allah&rsquo;ın kitabında mevcuttur ve onu nesh eden bir ayet gelmemiştir. Hz. Peygamber (s.a.a) bize bunu yapma izni vermişti ve kendisi hayatta iken bunu yasaklamadı. Ardından bir şahıs g&ouml;r&uuml;ş ve d&uuml;ş&uuml;ncesiyle kendi isteğini yaptı.[13]\r\n	Bu hadisin delalet ettiği şey, ikinci halife d&ouml;nemine kadar mutanın şer&rsquo;i olarak caiz oluşudur. Onun &ldquo;bir şahıs g&ouml;r&uuml;ş ve d&uuml;ş&uuml;ncesiyle kendi istediği şeyi yaptı&rdquo; tabiriyle ikinci halifeye işaret ettiği a&ccedil;ıktır.[14]Buraya kadar bu ihtilafın k&ouml;keninde Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) b&ouml;yle bir evliliği teşrii kılıp kılmadığı, sahabeden bir kimsenin Allah Resul&uuml; (s.a.a) d&ouml;neminde bu h&uuml;k&uuml;m ile amel edip etmediği veya bazılarının Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) vefatından sonra bu evliliğin meşru olduğuna inanıp inanmadığı hususunda olmadığı aydınlatılmış oldu. İhtilaf şudur: Allah Resul&uuml; (a.s) d&ouml;neminde bulunan ve kendisiyle amel edilen bu h&uuml;k&uuml;m ve yasa nesh edilmiş midir, edilmemiş midir? Bu ihtilafın nedeni, bir grubun neshi kabul etmesi ve başka bir grubun ise neshi reddetmesidir. &nbsp;\r\n	3. Ge&ccedil;ici Evliliği H&uuml;km&uuml; Nesh Edilmiş midir?\r\n	Ehlis&uuml;nnet &acirc;limlerinden bir grup ge&ccedil;ici evlilik h&uuml;km&uuml;n&uuml;n nesh edildiğine inanmıştır. Lakin bunun nasıl nesh edildiği hususunda bir&ccedil;ok ihtilaflı s&ouml;z vardır. Bazen Kur&rsquo;an&rsquo;ın nesh edici olduğunu ve bazen de s&uuml;nnetin nesh edici olduğunu s&ouml;ylemiş ve bizzat Hz. Peygamberin (s.a.a) mutayı haram kıldığını dile getirmişlerdir. Bu a&ccedil;ıdan da kendilerinin g&ouml;r&uuml;şleri değişik ve dağınıktır ve yakında bu konuya işaret edeceğiz.\r\n	Nesh eden unsur ile ilgili g&ouml;r&uuml;şler:\r\n	Birinci g&ouml;r&uuml;ş: Nesh eden Kur&rsquo;an&rsquo;dır.\r\n	Onlardan bir grup muta h&uuml;km&uuml;n&uuml;n şu ayetler ile nesh edildiğini belirtmiştir: &ldquo;Ancak eşleri ve ellerinin altında bulunan cariyeleri bunun dışındadır. Onlarla ilişkilerinden dolayı kınanmazlar. Kim bunun &ouml;tesine ge&ccedil;mek isterse, işte onlar haddi aşanlardır.&rdquo;[15]\r\n	Birinci G&ouml;r&uuml;şe Cevap:\r\n	A. Bu iki ayet Mekk&icirc; ve muta ayeti ise Medenidir. Dolayısıyla zamansal olarak &ouml;nde olan Mekki ayetler sonra olan medeni bir ayeti nesh edemez.\r\n	B. &Ouml;te taraftan muta bir evliliktir ve muta nik&acirc;hı ile evlenen bir kadın erkeğin eşi sayılır. O halde bu iki ayet ile muta ayeti arasında bir &ccedil;elişki yoktur. Dolayısıyla nesh g&ouml;r&uuml;ş&uuml; doğru değildir.\r\n	İkinci g&ouml;r&uuml;ş: Bir başka grup ise &ldquo;iddet ayetinin&rdquo; nesh eden unsur olduğunu s&ouml;ylemiştir. Y&uuml;ce Allah ş&ouml;yle buyuruyor: &ldquo;Ey peygamber! Kadınları boşamak istediğinizde, onları iddetlerini dikkate alarak (temizlik h&acirc;linde) boşayın ve iddeti sayın. Rabbiniz olan Allah&rsquo;a karşı gelmekten sakının. Apa&ccedil;ık bir hay&acirc;sızlık yapmaları dışında onları (bekleme s&uuml;resince) evlerinden &ccedil;ıkarmayın, kendileri de &ccedil;ıkmasınlar. Bunlar Allah&rsquo;ın sınırlarıdır. Kim Allah&rsquo;ın sınırlarını aşarsa, ş&uuml;phesiz kendine zulmetmiş olur. Bilemezsin, olur ki Allah, sonra yeni bir durum ortaya &ccedil;ıkarır.&rdquo;[16] &Ccedil;&uuml;nk&uuml; bu ayetteki iddet emri ne boşanma ve nede iddeti olan muta h&uuml;km&uuml;n&uuml; nesh etmiştir.\r\n	İkinci G&ouml;r&uuml;ş&uuml;n Cevabı:\r\n	Mutada da iddet vardır ama boşanma yoktur. Eğer İslam&rsquo;da daimi ve ge&ccedil;ici diye iki t&uuml;r evliliğin olduğunu ispatlarsak boşanma ge&ccedil;ici evliliğe değil daimi evliliğe &ouml;zg&uuml; olur; zira ancak daimi bağlılık ve evlilikte ayrılmak i&ccedil;in ilana ihtiya&ccedil; duyulur. Lakin ge&ccedil;ici birliktelik vaktin tamamlanmasıyla kendiliğinden biter ve ilana ihtiya&ccedil; duymaz. O halde ayetin muta evliliği ile hi&ccedil;bir ilgisi yoktur. Dolayısıyla onun nesh edicisi de değildir.\r\n	&Uuml;&ccedil;&uuml;nc&uuml; g&ouml;r&uuml;ş: Miras ayeti muta h&uuml;km&uuml;n&uuml; nesh etmiştir; &ccedil;&uuml;nk&uuml; mutada miras yoktur.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n	&Uuml;&ccedil;&uuml;nc&uuml; G&ouml;r&uuml;ş&uuml;n Cevabı: &Ouml;nceki g&ouml;r&uuml;şe y&ouml;neltilen tenkitler bu g&ouml;r&uuml;şe de y&ouml;neltilecektir. Buna ek olarak bazı eserlerin olmayışı, mevzunun olmayışına delalet etmez. &Ouml;rneğin kocasını temkin etmeyen kadının nafaka hakkı olmaz. Kendisinin nafaka hakkına olmamasına rağmen o kocasının eşi olmaya devam eder ve eş olmaya &ouml;zg&uuml; diğer h&uuml;k&uuml;m ve eserler onun i&ccedil;in ge&ccedil;erliliğini s&uuml;rd&uuml;r&uuml;r. Yahut &ouml;rneğin Ehli kitaba mensup bir kadın M&uuml;sl&uuml;man bir erkekle evlendiğinde ondan miras alamaz ama diğer evlilik h&uuml;k&uuml;mleri kendisi i&ccedil;in ge&ccedil;erli sayılır. Neshin niteliğindeki bu sayılı g&ouml;r&uuml;şler, neshin olmadığının bir delilidir. Nitekim neshin zamanındaki ihtilaf da neshin olmayışına bir başka delil teşkil eder.\r\n	Nesh Zamanı Hakkındaki İhtilaflar:\r\n	A. Hz. Peygamber (s.a.a) Hayber savaşında mutayı yasaklamış ve muta ayeti bu zamanda nesh edilmiştir.\r\n	B. Bu yasaklama fetih yılında olmuştur.\r\n	C. Muta mubah idi ancak Hz. Peygamber (s.a.a) onu Teb&uuml;k savaşında yasakladı.\r\n	D. Muta, veda haccında mubah oldu ve sonra yasaklandı.\r\n	E. Mubah oldu sonra nesh edildi, ardından tekrar mubah oldu ve yine nesh edildi, sonra mubah oldu ve en sonda nesh oldu. Elbette başka zamanlar da s&ouml;ylenmiştir ve biz kısa olarak değinmek i&ccedil;in bu miktarla yetiniyoruz.[17]\r\n	&Ouml;te taraftan neshin olmadığına delalet eden kesin karineler de mevcuttur. En &ouml;nemli karine nesh hakkında bulunan g&ouml;r&uuml;şlerdeki teredd&uuml;t ve ihtilaftır.[18]Kurtubi kendi tefsirinde İbn. Arabi&rsquo;nin &ldquo;nesh iki defa bu h&uuml;km&uuml; kapsamıştır&rdquo; şeklindeki s&ouml;z&uuml;n&uuml; aktarmaktadır. Sonra ş&ouml;yle devam etmektedir: İbn. Arabi dışında bu alandaki hadisleri inceleyen kişiler ş&ouml;yle demiştir: Bu h&uuml;k&uuml;m yedi defa haram ve helal kılınmıştır. Sonra nesh hakkındaki iddiaları saymakta ve ş&ouml;yle demektedir: Mutanın helal ve sonra haram kılındığı bu yedi durum şunlardır.[19]\r\n	İbn. Kayyim el-Cezri ş&ouml;yle demektedir: Şeriatta b&ouml;yle bir neshin benzeri yoktur ve şeriatta bunun gibi bir nesh ger&ccedil;ekleşmez.[20],[21] Evet, eğer &ccedil;elişkileri toplayacak olursak &ccedil;ok olacaktır ve bunların bazılarına işaret ediyoruz:\r\n	A. Haram kılınan yer hakkındaki g&ouml;r&uuml;şlerin barındırdığı &ccedil;elişki:\r\n	1. Hayber&rsquo;de haram kılındığı iddiası.\r\n	2. Hevezan b&ouml;lgesinde haram kılındığı iddiası.\r\n	3. Mekke b&ouml;lgesinde haram kılındığı iddiası.\r\n	B. Haram kılınma zamanı hakkındaki g&ouml;r&uuml;şlerin barındırdığı &ccedil;elişki:\r\n	1. Hz. Ali&rsquo;den (a.s) nakledildiği &uuml;zere Hayber savaşında helal ve haram kılınmıştır.\r\n	2. Hasan Basri ve Sibretu&rsquo;l-Cehni&rsquo;den nakledildiği &uuml;zere sadece kaza umresinde helal kılınmıştır.\r\n	3. Sibre-i el-Cehni&rsquo;den nakledildiği &uuml;zere Mekke&rsquo;nin fethedildiği g&uuml;n helal ve haram kılınmıştır.\r\n	4. İshak b. Raşit Z&uuml;hri&rsquo;den aktardığı &uuml;zere Hz. Peygamber (s.a.a) Teb&uuml;k savaşında onu yasaklamıştır.\r\n	5. Hz. Peygamber&rsquo;in (s.a.a) &ldquo;Evtas&rdquo; g&uuml;n&uuml;nde onu mubah kıldığı belirtilmiştir.\r\n	6. Hz. Peygamber&rsquo;in (s.a.a) &ldquo;Veda haccında&rdquo; onu mubah kıldığı s&ouml;ylenmiştir.[22]\r\n	&Ouml;te taraftan eğer Hz. Peygamber (s.a.a) zamanında ilgili h&uuml;k&uuml;m nesh edilmişse o halde neden ikinci halife haram kılma sorumluluğunu &uuml;stlenmektedir. B&ouml;yle bir durumda neshi Hz. Peygamber&rsquo;e (s.a.a)&nbsp; isnat etmesi daha mantıklı değil miydi? Oysaki g&ouml;zlemlediğimiz &uuml;zere ş&ouml;yle demektedir: Allah Resul&uuml; (s.a.a) d&ouml;neminde iki muta caiz idi ve ben bu iki mutayı yasaklıyorum ve bunları yapanı cezalandıracağım. Bu iki muta kadınlar ile evlilik mutası ve hac mutasından ibarettir.[23]\r\n	4. Sahabe ve Tabiinin Tavrı:\r\n	Mutanın helal olduğuna ve nesh edilmediğine inanan sahabeler ve tabiin şunlardır:\r\n	1. İmran b. Hasin\r\n	2. Abdullah b. &Ouml;mer\r\n	3. Selleme b. &Uuml;meyye\r\n	4. Ma&rsquo;bed b. &Uuml;meyye\r\n	5. Z&uuml;beyir b. Evam\r\n	6. Halid b. Muhacir\r\n	7. Ubey b. Ka&rsquo;ab\r\n	8. Rebiy&rsquo;e b. &Uuml;meyye\r\n	9. Seddi\r\n	10. M&uuml;cahid\r\n	11. İbn. Ovs-u Medeni\r\n	12. Enes b. Malik\r\n	13. Muaviye b. Ebu Sufyan\r\n	14. İbn. Cureyh\r\n	15. Nafi&rsquo;i\r\n	16. Sebib b. Ebi Sabit\r\n	17. Hakem b. Uteybe\r\n	18. Cabir b. Yezit\r\n	19. el-Berra b. Azib.\r\n	20. Sehl b. Sa&rsquo;d\r\n	21. Mugayre b. Şube\r\n	22. Selleme b. Ekve\r\n	23. Zeyd b. Sabit\r\n	24. Halid b. Abdullah Ensari\r\n	25. Ya&rsquo;li b. &Uuml;meyye\r\n	26. Safvan b. &Uuml;meyye\r\n	27. Amr b. Huşeb\r\n	28. &Ouml;mer b. Dinar\r\n	29. İbn. Hacer\r\n	30. Said b. Habib\r\n	31. İbrahim en-Neha-i\r\n	32. Hasan Basri\r\n	33. İbn. M&uuml;seyyib\r\n	34. E&rsquo;meş\r\n	35. Rebi b. Meysere\r\n	36. Ebi ez-ZuhriMetref\r\n	37. Malik b. Enes (g&ouml;r&uuml;şlerinin birinde)\r\n	38. Ahmed b. Hanbel bazı durumlarda\r\n	39. Ebu Hanife bazı cihetler esasınca.[24]\r\n	5. Muta Hakkındaki Ş&uuml;pheler:\r\n	Birinci Ş&uuml;phe: Nik&acirc;hın teşri kılınmasından maksat aile kurmak ve nesli s&uuml;rd&uuml;rmektir. B&ouml;yle bir hedef, gayesi cinsel g&uuml;d&uuml;n&uuml;n tatmin edilmesinden ibaret olan ge&ccedil;ici nik&acirc;h ile değil, daimi nik&acirc;h ile ger&ccedil;ekleşir.\r\n	Cevap: Bu ş&uuml;phe ger&ccedil;ekte konu ve faydası arasında yapılan bir yanlışlıktan kaynaklanmaktadır; zira belirtilen şey evlilik hikmetinin beyanı hakkındadır ama h&uuml;k&uuml;m bu hususa bağlı değildir. &Ccedil;&uuml;nk&uuml; akim, eşini tatmin etmeyen kadın ve &ccedil;ocuğun nik&acirc;hı da doğrudur. Gen&ccedil; evlilerin &ccedil;oğunun evlenmedeki maksadı meşru yoldan cinsel g&uuml;d&uuml;lerini tatmin etme gayesidir. Onların evlat sahibi olmaları ve nesli s&uuml;rd&uuml;rmeleri zihinlerine gelmemiş olabilir. Elbette bu kesinlikle ger&ccedil;ekleşmektedir ama evliliklerin doğruluğu hususunda hi&ccedil;bir şekilde etken değildir. Enteresan olan mutanın yararını cinsel g&uuml;d&uuml;y&uuml; gidermeye &ouml;zg&uuml; kılmalarıdır. Oysaki muta bazen nesli s&uuml;rd&uuml;rmek veya ev idaresini yapmak yahut evlatları yetiştirmek, onlara s&uuml;t vermek veya veliliklerini &uuml;stlenmek i&ccedil;in yapılan daimi evlilik gibidir. Burada muta karşıtlarına soruyoruz: Mutanın evlilik hikmetine karşı olduğu iddiasını g&uuml;den sizler, daimi evlilik yapan ama daha ilk baştan iki ay sonra boşanma ile birbirlerinden ayrılmayı niyet eden bireyler hakkında ne d&uuml;ş&uuml;n&uuml;yorsunuz? Acaba onların evliliği doğru mudur? İslam fıkıh&ccedil;ılarından hi&ccedil;bir fıkıh&ccedil;ının b&ouml;yle bir nik&acirc;hı yasak kılacağını sanmıyorum. Elbette herhangi birinin delil ve kanıtsız olarak bir s&ouml;z s&ouml;ylemesi muhtemeldir. O halde muta ve evlilik arasındaki fark nedir? Bu fark sadece mutada belirli bir m&uuml;ddetin belirtilmesi ancak daimi evlilikte m&uuml;ddetin belirtilmemesidir. el-Menar yazarı ş&ouml;yle demektedir: Ge&ccedil;miş ve şimdiki alimlerin muta hakkında hassas olmaları ve onu yasak kılmaları, boşanma niyetiyle evliliğin yasak kılınmasını gerektirir. Elbette fıkıh&ccedil;ılar ş&ouml;yle demektedir: Eğer erkek ge&ccedil;ici evlilik niyeti g&uuml;der ancak bu niyeti akit s&ouml;z&uuml;nde şart koşmazsa, b&ouml;yle bir akit doğrudur. Lakin erkek tarafından bu hususun gizlenmesini hile olarak değerlendirirler. Bu nedenle b&ouml;yle bir akit ge&ccedil;ersiz olmaya mahk&ucirc;mdur. Dolayısıyla vaktin a&ccedil;ık&ccedil;a dile getirildiği bir akdin ge&ccedil;ersiz olduğu apa&ccedil;ıktır.[25]\r\n	Biz cevap olarak ş&ouml;yle deriz: Kadın ve kocasının vakit belirlemeksizin belirli bir vakit &uuml;zerinde anlaşmaları durumunda (b&ouml;ylelikle bir hile olmayacaktır), yukarıdaki nik&acirc;h t&uuml;r&uuml; de bir sakınca taşımaksızın sahih olacaktır.\r\n	İkinci Ş&uuml;phe: Ge&ccedil;ici evliliğin caiz oluşu, Kur&rsquo;an&rsquo;da m&uuml;minlerin sıfatları hakkında beyan edilen şeyler ile &ccedil;elişir: &ldquo;Onlar ki, ırzlarını korurlar. Ancak eşleri ve ellerinin altında bulunan cariyeleri bunun dışındadır. Onlarla ilişkilerinden dolayı kınanmazlar. Kim bunun &ouml;tesine ge&ccedil;mek isterse, işte onlar haddi aşanlardır.&rdquo;[26] Ayetin maksadı şudur: Bu hususlar dışında başka yolar peşinde koşan kimseler Allah&rsquo;ın helal dairesinden &ccedil;ıkıp harama girerler ve muta nik&acirc;hıyla nik&acirc;hlanmış kadın da eş olmaz.\r\n	Cevap: Bu iddia delilsizdir. B&ouml;yle bir kadın eş sayılır ve kendi h&uuml;k&uuml;mlerini taşır. Nafaka ve kısmet hakkının olmayışı, onu eşlikten mahrum kılmaz. Kocasını tatmin etmeyen kadın, nafaka ve kısmet hakkına sahip olmamakla birlikte yine eş sayılır. Aynı şekilde k&uuml;&ccedil;&uuml;k yaşta evlilik yapan kız da b&ouml;yledir. Enteresan olan h&uuml;km&uuml;n olmayışından mahiyet ve konunun yokluğuna kanıt getirilmesidir. Eşlilik iki eş arasında sağlanan bir ilişkidir ve bir takım h&uuml;k&uuml;mler bu ilişkiye egemendir. Bazı h&uuml;k&uuml;mlerin sadece bazı kısımlara &ouml;zg&uuml; olması ise &ccedil;ok normaldir.\r\n	&Uuml;&ccedil;&uuml;nc&uuml; ş&uuml;phe: Ge&ccedil;ici evlilikte birey zina ve g&uuml;nah yapmaksızın eş olma ve evlilik hayatına girme niyeti taşımaz. Aksine sadece zina kasti g&uuml;der.\r\n	Her ne kadar burada erkeğin zinaya bulaşmasına engel olan bir &ccedil;eşit korunma, eş edinme ve engel bulunsa da kadının zinaya bulaşmasını engelleyen hi&ccedil;bir korunma, eş edinme ve engel bulunmamaktadır; &ccedil;&uuml;nk&uuml; kadın istediği zaman kendini istediği her erkeğe sunabilir. B&ouml;yle bir durumda kadın şairin şu mısralarındaki gibi olur:\r\n	Sopalarla vurulan top bir erkekten sonra başka bir erkek tarafından ka&ccedil;ırılır.[27]\r\n	Cevap: Mutada korunmanın ve muhafaza edilmenin kadınları kapsamayıp sadece erkeklere &ouml;zg&uuml; olduğunu nerden anladınız? Bu akdin şer&rsquo;i olduğunu s&ouml;ylediğimiz zaman, bu her iki tarafında kendilerini zinadan koruyabileceği anlamına gelir. Gen&ccedil; kızları aykırı davranışlardan koruyan birka&ccedil; şey vardır:\r\n	1. Daimi nik&acirc;h.\r\n	2. Belirtilen şartlarıyla ge&ccedil;ici nik&acirc;h.\r\n	3. Cinsel g&uuml;d&uuml;n&uuml;n bastırılması.\r\n	Birinci şık &uuml;niversiteli kız ve oğlanlar i&ccedil;in &ouml;zellikle pratik değildir. &Ccedil;&uuml;nk&uuml; onlar genellikle aile yahut devletten aldıkları az bir gelir ile yaşamakta ve daimi evlilik yapamamaktadır. Cinsel yetinin bastırılması da &ccedil;ok zor ve meşakkatli olup sadece &ccedil;ok az olan &ouml;rnek erkek ve kadınların yapabileceği meşakkatli bir davranıştır. O halde m&uuml;mk&uuml;n &ccedil;&ouml;z&uuml;m yolu, ikinci şıkka &ouml;zg&uuml;d&uuml;r. Bu yol ile iki taraf kendisini aykırı işlere ve fuhuş evlerine d&uuml;şmekten koruyabilir. İslam dini son din, peygamberi son peygamber ve kitabı de en son kitaptır. Şeriatı t&uuml;m şeriatları sonlandırmıştır. O halde İslam&rsquo;ın her toplumsal sorun i&ccedil;in inanan kadın ve erkeğin haysiyetini korumak gayesiyle şer&rsquo;i bir &ccedil;&ouml;z&uuml;m yolu bulundurması gerekir. Erkek ve kadınların cinsel sorunu da İslam dininin &ccedil;&ouml;z&uuml;ms&uuml;z olarak bırakamayacağı &ouml;nemli problemlerdendir. &ldquo;Eğer &Ouml;mer mutayı yasaklamasaydı şaki bireyler dışında kimse zina etmezdi.&rdquo;[28] Bu, &ccedil;ok meşhur olan, ihmal edildiği takdirde k&ouml;t&uuml; neticelerin meydana geleceğini belirterek insanları uyaran İmam Ali&rsquo;nin (a.s) s&ouml;z&uuml;d&uuml;r. Mutanın şiirde belirtilen &ouml;rneğe benzetilmesi ise s&ouml;z&uuml; s&ouml;yleyenin muta nik&acirc;hının hakikati ve sınırlarına olan cahilliğinden kaynaklanmaktadır. Şiirde belirtilen husus Şia&rsquo;ya atılan muta iftirasıdır.[29] Oysaki Şia bu iftiradan m&uuml;nezzehtir. Şia&rsquo;nın bakışında muta yapmış kadın aralıksız bir şekilde erkekler ile birlikte olamaz. B&ouml;yle bir kadının her evlilikten sonra iddet tutması gerekir. O halde her zaman kendini bir erkeğe sunması nasıl m&uuml;mk&uuml;n olabilir?! Suphanallah! Şia&rsquo;ya iftira atmada ve yalan isnat etmede ne kadar c&uuml;ret taşımaktalar. Şiirin i&ccedil;eriği ilahi vahiy ve semavi şeriata hakaret etmekten başka bir şey değildir. Oysaki t&uuml;m m&uuml;fessir ve hadis&ccedil;iler mutanın bir d&ouml;nem teşri edildiği hususunda g&ouml;r&uuml;ş birliği taşırlar. Eğer bir yasaklama ve nesh edilme hususu olsa bile bu h&uuml;km&uuml;n şer&rsquo;i kılınması ve onunla amel edilmesinden sonradır.\r\n	\r\n	&nbsp;---------------\r\n	[1] İndeks: Ge&ccedil;ici evlilikten sonra yeniden evlenme, Soru: 1099\r\n	[2] Nisa suresi, 24. ayet.\r\n	[3]Taberi Tefsir-i Kebirde, Zamahşeri Keşşsafta, Fahrı Razi tefsirinde, Nevevi Şerh-i Sahih-i M&uuml;slim&rsquo;de&nbsp; nikah babının başında ve diğer b&uuml;y&uuml;k alimler bu kıraati kesin addetmişlerdir. Bu durumda &ldquo;ila ecelin musamma&rdquo; c&uuml;mlesinin ayetten olmaması ve ayetin maksadını a&ccedil;ıklamak i&ccedil;in getirilmiş olması tabii olacaktır.\r\n	[4]İzdivacı Muvakkat, s. 14 &ndash; 15, Mecme-i Cihaniyi Ehlibeyt (a.s).\r\n	[5] Nisa suresi, 3. ayet.\r\n	[6] Nisa suresi, 4. ayet.\r\n	[7] Nisa suresi, 25. ayet.\r\n	[8]Muminun suresi, 6. ayet.\r\n	[9] Nisa suresi, 25. ayet.\r\n	[10]Sahih-i M&uuml;slim, c. 14, s. 131; M&uuml;snediAhmed, c. 6; Fethu&rsquo;l-Bari, c. 9, s. 149.\r\n	[11]Keşşaf, c. 1, s. 498, &ccedil;apı Beyrut.\r\n	[12]Tefsir-i Taberi, c. 5, s. 9; Tefsir-i Fahrı Razi, c. 10, s. 5; ed-Durru&rsquo;l-Mansur, c. 2, s. 140.\r\n	[13]Sahih-i Buhari, c. 2, s. 168 ve c. 6, s. 33; Sahih-i M&uuml;slim, c. 4, s. 48; S&uuml;neni Nesai, c. 5, s. 155; M&uuml;snediAhmed, c. 4, s. 426 sahih senetli.\r\n	[14]Neyli&rsquo;l-Evtar, c. 6, s. 271; Fethu&rsquo;l-Bari, c. 9, s. 150.\r\n	[15]Muminun suresi, 6 - 7. ayet.\r\n	[16]Talak suresi, 1. ayet.\r\n	[17]Ahkamu&rsquo;l-Kur&rsquo;an, 290, s. 184 &ndash; 195, Bab-ı Mut&rsquo;a, Daru&rsquo;l-Kutubu&rsquo;l-İlmiye; Sahih-i M&uuml;slim Nevevi şerhli, c. 9, s. 179, Bab-ı Nikahı Mut&rsquo;a; İrşadu&rsquo;s-Sari der Şerhi Buhari, bab-ı 32, Nehyi Peygamber ez nikahı Mut&rsquo;a, hadis 5115 &ndash; 5119.\r\n	[18]Sahih-i M&uuml;slim, c. 2, s. 130, &ccedil;apı Daru&rsquo;l-Fikr, Beyrut.\r\n	[19]Tefsir-i Kurtubi, c. 5, s. 130 &ndash; 131.\r\n	[20]Zadu&rsquo;l-Mead, c. 2, s. 204.\r\n	[21]İzdivacı Muvakkat, s. 17 &ndash; 21, Mecme-i Cihaniyi Ehlibeyt (a.s).\r\n	[22]el-İnsaf fi Mesail-i damefihi&rsquo;l-Hilaf, s. 534.\r\n	[23]Şerh-i Meani-u&rsquo;l-Asar, c. 2, s. 146.\r\n	[24]el-Gadir, c. 6, s. 220 ve İzdivacı Muvakkat der İslam, s. 133 ve Muta ez Fekiki ve Ahkamu&rsquo;ş-Şer&rsquo;iyye fi&rsquo;l-Ahvali&rsquo;ş-Şahsiyye, c. 1, s. 28.\r\n	[25]Tefsir-i el-Menar, c. 3, s. 17.\r\n	[26]Muminun suresi, 5 - 7. ayet.\r\n	[27] Tefsir-i el-Minar, c. 5, s. 13.\r\n	[28]M&uuml;stedreku&rsquo;l-Vesail, c. 14, s. 478.\r\n	[29]Kitabu&rsquo;s-S&uuml;nneve&rsquo;ş-Şia, s. 65 &ndash; 66.'),(2033,'tr2189','<p>\r\n	deneme cevap ığş&uuml;</p>\r\n','','deneme cevap ığş&uuml;',''),(2034,'tr2190','<p>\r\n	yeni deneme ığ&uuml;ş</p>\r\n','','yeni deneme ığ&uuml;ş',''),(2035,'tr2191','<p>\r\n	yeni yeni cevap</p>\r\n','','yeni yeni cevap',''),(2036,'tr2192','<p>\r\n	son cevap</p>\r\n','','son cevap',''),(2037,'tr2193','<p>\r\n	son son cevap</p>\r\n','','son son cevap',''),(2038,'tr2178','<p>\r\n	saygıdeğer kardeşim, risale-i nurdan bahsetmiş ve bu risalelerde hz. imam ali aleyhisselamdan &ccedil;ok bahsettiğini ve hatta bu risele ile ilgili hz. imam aliden gelen işaretler olduğunu s&ouml;yleyeyerek bize risale-i nuru okumamızı tavsiye etmişsiniz. bu ilginizden dolayı &ouml;nce teşekk&uuml;r ederim.&nbsp;<br />\r\n	saygıdeğer kardeşim, dikkatinizi şu hususa &ccedil;ekmek isterim ki, islam d&uuml;nyasında kendisinin bir değere ulaştığını iddia eden her şahıs, mutlaka kendini bir şekilde hz. ali ve ehlibeyte bağlamak ister. kendisinin ilminin bu kaynaktan geldiğini ve hatta onlardan ilham aldığını iddia eder. bu durumda herkesin itirafiyle ehlibeytin ve onların başında da hz. imam alinin ger&ccedil;ekten b&uuml;t&uuml;n değerlerin menşei olduğu ortaya &ccedil;ıkmaktadır. nasıl b&ouml;yle olmasın ki, onlar Allah Resul&uuml; sallallahu aleyhi ve alihinin ger&ccedil;ek varisleri ve &uuml;mmete olan ikinci emanetleridir.&nbsp;<br />\r\n	bu durumda size soruyorum; insaflıca cevaplayın, eğer durum b&ouml;yleyse, onlarla &ccedil;elişenler ve onlardan kopanlar, haktan ve değerden de kopmuş olmazlar mı?&nbsp;<br />\r\n	yine onun bunun onlardan aldıklarını iddia ettikleri belki de bir &ccedil;ok yanlış ve hataların da i&ccedil;ine sokulduğu bilgiler yerine kendimiz bizzat bu berrak pınarlara varıp da bulanık olmayan sudan i&ccedil;sek daha doğru olmaz mi?<br />\r\n	bu y&uuml;zden bendeniz de size onun bunun kapısında oyalanmak yerine bizzat hz. ali aleyhisselamin kendi kapısına gitminizi ve Allah Resul&uuml;n&uuml;n buyurduğu gibi ilmi ve hikmeti bizzat hz. imam alinin kendinden almayı tavsiye ediyodrum. &ccedil;&uuml;nk&uuml; Allah Resul&uuml; ben ilmin ve hikmetin şehriyim ali ise onun kapısıdır, ilim ve hikmet isteyenler bu kapıya gitsinlyer buyurmuştur.&nbsp;<br />\r\n	bunun i&ccedil;in bendeniz de size; eğer ilim, irfan, marifet, hikmet ve ger&ccedil;ek hidayet istiyorsanızsa, ilk başta hz. imam alinin m&uuml;barek s&ouml;zlerinden bir kısmını i&ccedil;eren &quot;Nehc&uuml;l-Belağa&quot; kitabını okumanızı, ardından bu hikmet &ccedil;eşmelerini terketmeyip o hazretlerden gelen diğer eserleri de takip ederek bu hikmet pinarlarından kana kana i&ccedil;menizi tavsiye ediyorum. g&uuml;neş varken mum ışığına bir gerek duyulmaz, g&uuml;neş doğmuşken mum yakılması; gereksiz, boş, ve israf kabul edilir. saygılarımla&nbsp;</p>\r\n','','saygıdeğer kardeşim, risale-i nurdan bahsetmiş ve bu risalelerde hz. imam ali aleyhisselamdan &ccedil;ok bahsettiğini ve hatta bu risele ile ilgili hz. imam aliden gelen işaretler olduğunu s&ouml;yleyeyerek bize risale-i nuru okumamızı tavsiye etmişsiniz. bu ilginizden dolayı &ouml;nce teşekk&uuml;r ederim.&nbsp;\r\n	saygıdeğer kardeşim, dikkatinizi şu hususa &ccedil;ekmek isterim ki, islam d&uuml;nyasında kendisinin bir değere ulaştığını iddia eden her şahıs, mutlaka kendini bir şekilde hz. ali ve ehlibeyte bağlamak ister. kendisinin ilminin bu kaynaktan geldiğini ve hatta onlardan ilham aldığını iddia eder. bu durumda herkesin itirafiyle ehlibeytin ve onların başında da hz. imam alinin ger&ccedil;ekten b&uuml;t&uuml;n değerlerin menşei olduğu ortaya &ccedil;ıkmaktadır. nasıl b&ouml;yle olmasın ki, onlar Allah Resul&uuml; sallallahu aleyhi ve alihinin ger&ccedil;ek varisleri ve &uuml;mmete olan ikinci emanetleridir.&nbsp;\r\n	bu durumda size soruyorum; insaflıca cevaplayın, eğer durum b&ouml;yleyse, onlarla &ccedil;elişenler ve onlardan kopanlar, haktan ve değerden de kopmuş olmazlar mı?&nbsp;\r\n	yine onun bunun onlardan aldıklarını iddia ettikleri belki de bir &ccedil;ok yanlış ve hataların da i&ccedil;ine sokulduğu bilgiler yerine kendimiz bizzat bu berrak pınarlara varıp da bulanık olmayan sudan i&ccedil;sek daha doğru olmaz mi?\r\n	bu y&uuml;zden bendeniz de size onun bunun kapısında oyalanmak yerine bizzat hz. ali aleyhisselamin kendi kapısına gitminizi ve Allah Resul&uuml;n&uuml;n buyurduğu gibi ilmi ve hikmeti bizzat hz. imam alinin kendinden almayı tavsiye ediyodrum. &ccedil;&uuml;nk&uuml; Allah Resul&uuml; ben ilmin ve hikmetin şehriyim ali ise onun kapısıdır, ilim ve hikmet isteyenler bu kapıya gitsinlyer buyurmuştur.&nbsp;\r\n	bunun i&ccedil;in bendeniz de size; eğer ilim, irfan, marifet, hikmet ve ger&ccedil;ek hidayet istiyorsanızsa, ilk başta hz. imam alinin m&uuml;barek s&ouml;zlerinden bir kısmını i&ccedil;eren &quot;Nehc&uuml;l-Belağa&quot; kitabını okumanızı, ardından bu hikmet &ccedil;eşmelerini terketmeyip o hazretlerden gelen diğer eserleri de takip ederek bu hikmet pinarlarından kana kana i&ccedil;menizi tavsiye ediyorum. g&uuml;neş varken mum ışığına bir gerek duyulmaz, g&uuml;neş doğmuşken mum yakılması; gereksiz, boş, ve israf kabul edilir. saygılarımla&nbsp;',''),(29,'tr33','<p>\r\n	<br />\r\n	&nbsp;HK. 697-699&rsquo;da vefat eden ve İbn-i Meysem diye meşhur olan Kemaleddin Meysem b. Ali b. Meysem Bahrani, 7. y&uuml;zyılın başlarında Bahreyn&rsquo;de d&uuml;nyaya gelmiştir. İlim ve fakihliğin beşiğinde, k&ouml;kl&uuml; ve meşhur bir ailede yetişmiştir.<br />\r\n	İlim tahsiline kendi &uuml;lkesinde başladı. Sonra daha y&uuml;ksek tahsil i&ccedil;in Bağdat&rsquo;a gitti. İbn-i Meysem orada Ebu&rsquo;s-Saadat Es&rsquo;ad b. Abdulkahir b. Es&rsquo;ad İsfahani, Ali b. S&uuml;leyman Bahrani ve daha başka alimlerden ders almıştır. Sonra &uuml;lkesi Bahreyn&rsquo;e geri d&ouml;nd&uuml; ve ilim hayatının bir kısmını inzivaya &ccedil;ekilerek ge&ccedil;irdi. Ama Irak alimleri, onun Irak&rsquo;a d&ouml;nmesi ve ilim &ouml;ğrenmek isteyenlerin ondan faydalanması i&ccedil;in ısrar edince tekrar Irak&rsquo;a d&ouml;nd&uuml; ve ilim havzalarına ışık sa&ccedil;maya başladı. Bu d&ouml;nem (Irak&rsquo;ta olduğu d&ouml;nem) İbn-i Meysem&rsquo;in yaşamının en &ouml;nemli d&ouml;nemi olup, en değerli ilmi eserlerini bu d&ouml;nemde yazmıştır.<br />\r\n	O, &ouml;mr&uuml;n&uuml;n sonuna doğru yeniden Bahreyn&rsquo;e d&ouml;nd&uuml; ve HK. 697-699 yılları arasında vefat etti. Orada da toprağa verildi.<br />\r\n	İbn-i Meysem, uzlete &ccedil;ekilen ve d&uuml;nya ş&ouml;hretinden uzak durarak manevi ve ilmi makamlar kazanma peşinde olan alimler sınıfındadır. O, kitap yazmakla, teşeyy&uuml; ve Ehl-i Beyt&rsquo;in (a.s) &ouml;ğretilerinin temellerini sağlamlaştırmak i&ccedil;in se&ccedil;kin &ouml;ğrenciler yetiştirmekle meşguld&uuml;.[1]<br />\r\n	Kemaleddin Meysem b. Ali b. Meysem Bahrani, takvalı, d&uuml;nya malından yoksun ama ilim, ahlak, maneviyat ve irfan bakımından zengin bir alimdi. Bu y&ouml;ntem (inzivaya &ccedil;ekilme) genelde bir&ccedil;ok alimin yaptığı iş olmasa da ve Irak alimleri onu bu konuda eleştirmiş olsalar da, o bu şekilde ilim ve maneviyatını &ccedil;oğaltıyor, manevi mertebeleri katediyordu. İlahi inayetler ve seyr u s&uuml;lukun yardımıyla başta Şerh-i Nehc&uuml;&rsquo;l-Belağa, Kavaid&uuml;&rsquo;l-Meram, en-Necat olmak &uuml;zere bir&ccedil;ok değerli eser yazmış ve şia alemine bu ilmi ve manevi sermayeleri bırakmıştır.<br />\r\n	İbn-i Meysem&rsquo;in kişiliğini &ccedil;eşitli y&ouml;nlerden ele almak m&uuml;mk&uuml;nd&uuml;r. M&uuml;sl&uuml;man d&uuml;ş&uuml;n&uuml;r ve yazarların &ccedil;oğu onun fıkıh, kelam, felsefe, hadis ve edebiyat gibi İslami ilimlerin &ccedil;eşitli alanlarında uzman ve kendine &ouml;zg&uuml; bir &uuml;slubunun olduğuna itiraf etmişlerdir. İbn-i Meysem ilim, ahlak ve irfanda yazdığı eserlerle İslam d&uuml;nyasında &ouml;zellikle Irak ve Bahreyn&rsquo;de &ouml;nemli etkiler bırakmıştır.<br />\r\n	-Nehc&uuml;&rsquo;l-Belağa&rsquo;ya yazdığı tefsir onun derin m&uuml;fessirliğine en b&uuml;y&uuml;k delildir. İtikadi, irfani, ilmi ve tarihi bir tefsir olan bu tefsir kendi alanında eşsiz bir eserdir. Bu &ouml;zellikler, onu Nehc&uuml;&rsquo;l-Belağa&rsquo;ya yazılan diğer tefsirlerden ve şerhlerden daha ayrıcalıklı hale getirmiştir. O, kelam, felsefe, irfan vs. ilimlere dayanarak yazdığı bu tefsiriyle bu ilimlere olan derin bilgisini de ortaya koymuştur. Tevhid ve ilahi sıfatlar i&ccedil;in getirdiği geniş kelami ve felsefi deliller bu iddiayı ispatlamaktadır.<br />\r\n	&Ouml;zellikle birinci hutbedeki Hz. Adem&rsquo;in (a.s), g&ouml;klerin, yerin, yıldızların yaratılışı hakkındaki g&ouml;r&uuml;şleri onun hicri 7. asırdaki ilimlerde ve astronomide ne kadar derin olduğunu g&ouml;stermektedir.<br />\r\n	-Kelamcılığı ve filozofluğu bu rabbani alimin dikkat &ccedil;eken en &ouml;nemli &ouml;zelliğidir. O, b&uuml;t&uuml;n şartları taşıyan bir fakih olmasının yanı sıra Şii bir filozof ve kelamcı olarakta teşeyy&uuml;n&uuml;n akide ve kelam temellerini, &ouml;zellikle imameti a&ccedil;ıklamak i&ccedil;in b&uuml;y&uuml;k &ccedil;aba sarfetmiştir. Kavaidu&rsquo;l-Meram Fi İlmi&rsquo;l-Kelam, en-Necatu Fi&rsquo;l-Kıyame Fi Tahkiki Emri&rsquo;l-İmamet, Şerh-i Hadis-i Menzilet, Şerh ve Tefsiri Nehc&uuml;&rsquo;l-Belağa vs. bir&ccedil;ok değerli eseri onun şianın ilim ve k&uuml;lt&uuml;r&uuml;ne bıraktığı ihlaslı &ccedil;alışmalarındandır.<br />\r\n	-İrfan ve ahlak, İbn-i Meysem&rsquo;in bir başka &ouml;zelliğidir. Tevhid, Allah&rsquo;ın mukaddes zat ve sıfatı hakkındaki g&ouml;r&uuml;şleri onun irfandaki makamını g&ouml;sterir. Sade yaşamı ve inzivaya &ccedil;ekilmesi İbn-i Meysem&rsquo;in irfani y&ouml;n&uuml;ne bir başka delildir. Onun biyografisini yazanlar, hakkında yeterli bilgi olmadığını s&ouml;ylemekteler. Bunun nedeni belkide inzivaya &ccedil;ekilmesinden dolayıdır. Bu y&uuml;zden biyografi yazanlar fazla bilgiye sahip değiller.<br />\r\n	Onun bu inzivası hem manevi seyr u s&uuml;luka zaman ayırmasına hem de &ouml;nemli ve değerli eserler yazarak on iki imam şiasının ilmi temellerini sağlamlastırmasına ve teşeyy&uuml; aleminin ge&ccedil;mişiyle iftihar etmesine neden olmuştur.[2] &nbsp;<br />\r\n	İbn-i Meysem, s&uuml;nni ve şii herkesin faydalandığı kitaplar ve risaleler yazan bir alimdir. Bir&ccedil;ok alim ve d&uuml;ş&uuml;n&uuml;r onun eserlerinden faydalanmıştır. &Ouml;zellikle Şerh-i Nehc&uuml;&rsquo;l-Belağa ve Kavaid&uuml;&rsquo;l-Meram gibi eserleri ilim havzalarında ders kitabı olarak okutulmuştur. Şianın b&uuml;y&uuml;k fakihi Şehid-i Sani ş&ouml;yle yazmaktadır: Kerek-i Nuh&rsquo;a gittiğimde Merhum Seyyid Hasan b. es-Seyyid Cafer&rsquo;in yanında &ouml;ğrenci iken ve ondan &ccedil;eşitli ilimleri &ouml;ğrendiğimde İbn-i Meysem Bahrani&rsquo;nin Kavaid&uuml;&rsquo;l-Meram kitabınıda bana okutuyordu.[3]&nbsp; &nbsp;<br />\r\n	&nbsp;-----------<br />\r\n	[1] -Bkz. Bir grup araştırmacı, Name-i Danişveran, c.3, s.284, Daru&rsquo;l-Fikr, Kum<br />\r\n	[2] -İbn-i Meysem Bahrani&rsquo;nin ilmi y&ouml;n&uuml; hakkında daha fazla bilgi i&ccedil;in bkz. Bahrani, Yusuf, Keşk&uuml;l (es-Selafet&uuml;&rsquo;l-Behiyye); Biladi, Ali, Envaru&rsquo;l-Bedreyn; Şuşteri, Kadı Nurullah, Mecalisu&rsquo;l-M&uuml;minin; Amuli, Seyyid Haydar, Camiu&rsquo;l-Esrar ve Menbau&rsquo;l-Envar; Nime, Abdullah, Felasefet&uuml;&rsquo;ş-Şia Hayatuhum Arauhum; Devani, Ali, Mefahiru&rsquo;l-İslam; Efendi, Abdullah, Riyazi&rsquo;l-Ulema ve Hiyazu&rsquo;l-Fuzela...<br />\r\n	[3] -Zeynuddin el-Amuli, Ali b. Muhammed b. el-Hasan (Şehid-i Sani), ed-D&uuml;rr&uuml;&rsquo;l-Mansur, c.2, s.159, Kitaphane-i Ayetullah Maraşi Necefi, Kum.</p>\r\n','','&nbsp;HK. 697-699&rsquo;da vefat eden ve İbn-i Meysem diye meşhur olan Kemaleddin Meysem b. Ali b. Meysem Bahrani, 7. y&uuml;zyılın başlarında Bahreyn&rsquo;de d&uuml;nyaya gelmiştir. İlim ve fakihliğin beşiğinde, k&ouml;kl&uuml; ve meşhur bir ailede yetişmiştir.\r\n	İlim tahsiline kendi &uuml;lkesinde başladı. Sonra daha y&uuml;ksek tahsil i&ccedil;in Bağdat&rsquo;a gitti. İbn-i Meysem orada Ebu&rsquo;s-Saadat Es&rsquo;ad b. Abdulkahir b. Es&rsquo;ad İsfahani, Ali b. S&uuml;leyman Bahrani ve daha başka alimlerden ders almıştır. Sonra &uuml;lkesi Bahreyn&rsquo;e geri d&ouml;nd&uuml; ve ilim hayatının bir kısmını inzivaya &ccedil;ekilerek ge&ccedil;irdi. Ama Irak alimleri, onun Irak&rsquo;a d&ouml;nmesi ve ilim &ouml;ğrenmek isteyenlerin ondan faydalanması i&ccedil;in ısrar edince tekrar Irak&rsquo;a d&ouml;nd&uuml; ve ilim havzalarına ışık sa&ccedil;maya başladı. Bu d&ouml;nem (Irak&rsquo;ta olduğu d&ouml;nem) İbn-i Meysem&rsquo;in yaşamının en &ouml;nemli d&ouml;nemi olup, en değerli ilmi eserlerini bu d&ouml;nemde yazmıştır.\r\n	O, &ouml;mr&uuml;n&uuml;n sonuna doğru yeniden Bahreyn&rsquo;e d&ouml;nd&uuml; ve HK. 697-699 yılları arasında vefat etti. Orada da toprağa verildi.\r\n	İbn-i Meysem, uzlete &ccedil;ekilen ve d&uuml;nya ş&ouml;hretinden uzak durarak manevi ve ilmi makamlar kazanma peşinde olan alimler sınıfındadır. O, kitap yazmakla, teşeyy&uuml; ve Ehl-i Beyt&rsquo;in (a.s) &ouml;ğretilerinin temellerini sağlamlaştırmak i&ccedil;in se&ccedil;kin &ouml;ğrenciler yetiştirmekle meşguld&uuml;.[1]\r\n	Kemaleddin Meysem b. Ali b. Meysem Bahrani, takvalı, d&uuml;nya malından yoksun ama ilim, ahlak, maneviyat ve irfan bakımından zengin bir alimdi. Bu y&ouml;ntem (inzivaya &ccedil;ekilme) genelde bir&ccedil;ok alimin yaptığı iş olmasa da ve Irak alimleri onu bu konuda eleştirmiş olsalar da, o bu şekilde ilim ve maneviyatını &ccedil;oğaltıyor, manevi mertebeleri katediyordu. İlahi inayetler ve seyr u s&uuml;lukun yardımıyla başta Şerh-i Nehc&uuml;&rsquo;l-Belağa, Kavaid&uuml;&rsquo;l-Meram, en-Necat olmak &uuml;zere bir&ccedil;ok değerli eser yazmış ve şia alemine bu ilmi ve manevi sermayeleri bırakmıştır.\r\n	İbn-i Meysem&rsquo;in kişiliğini &ccedil;eşitli y&ouml;nlerden ele almak m&uuml;mk&uuml;nd&uuml;r. M&uuml;sl&uuml;man d&uuml;ş&uuml;n&uuml;r ve yazarların &ccedil;oğu onun fıkıh, kelam, felsefe, hadis ve edebiyat gibi İslami ilimlerin &ccedil;eşitli alanlarında uzman ve kendine &ouml;zg&uuml; bir &uuml;slubunun olduğuna itiraf etmişlerdir. İbn-i Meysem ilim, ahlak ve irfanda yazdığı eserlerle İslam d&uuml;nyasında &ouml;zellikle Irak ve Bahreyn&rsquo;de &ouml;nemli etkiler bırakmıştır.\r\n	-Nehc&uuml;&rsquo;l-Belağa&rsquo;ya yazdığı tefsir onun derin m&uuml;fessirliğine en b&uuml;y&uuml;k delildir. İtikadi, irfani, ilmi ve tarihi bir tefsir olan bu tefsir kendi alanında eşsiz bir eserdir. Bu &ouml;zellikler, onu Nehc&uuml;&rsquo;l-Belağa&rsquo;ya yazılan diğer tefsirlerden ve şerhlerden daha ayrıcalıklı hale getirmiştir. O, kelam, felsefe, irfan vs. ilimlere dayanarak yazdığı bu tefsiriyle bu ilimlere olan derin bilgisini de ortaya koymuştur. Tevhid ve ilahi sıfatlar i&ccedil;in getirdiği geniş kelami ve felsefi deliller bu iddiayı ispatlamaktadır.\r\n	&Ouml;zellikle birinci hutbedeki Hz. Adem&rsquo;in (a.s), g&ouml;klerin, yerin, yıldızların yaratılışı hakkındaki g&ouml;r&uuml;şleri onun hicri 7. asırdaki ilimlerde ve astronomide ne kadar derin olduğunu g&ouml;stermektedir.\r\n	-Kelamcılığı ve filozofluğu bu rabbani alimin dikkat &ccedil;eken en &ouml;nemli &ouml;zelliğidir. O, b&uuml;t&uuml;n şartları taşıyan bir fakih olmasının yanı sıra Şii bir filozof ve kelamcı olarakta teşeyy&uuml;n&uuml;n akide ve kelam temellerini, &ouml;zellikle imameti a&ccedil;ıklamak i&ccedil;in b&uuml;y&uuml;k &ccedil;aba sarfetmiştir. Kavaidu&rsquo;l-Meram Fi İlmi&rsquo;l-Kelam, en-Necatu Fi&rsquo;l-Kıyame Fi Tahkiki Emri&rsquo;l-İmamet, Şerh-i Hadis-i Menzilet, Şerh ve Tefsiri Nehc&uuml;&rsquo;l-Belağa vs. bir&ccedil;ok değerli eseri onun şianın ilim ve k&uuml;lt&uuml;r&uuml;ne bıraktığı ihlaslı &ccedil;alışmalarındandır.\r\n	-İrfan ve ahlak, İbn-i Meysem&rsquo;in bir başka &ouml;zelliğidir. Tevhid, Allah&rsquo;ın mukaddes zat ve sıfatı hakkındaki g&ouml;r&uuml;şleri onun irfandaki makamını g&ouml;sterir. Sade yaşamı ve inzivaya &ccedil;ekilmesi İbn-i Meysem&rsquo;in irfani y&ouml;n&uuml;ne bir başka delildir. Onun biyografisini yazanlar, hakkında yeterli bilgi olmadığını s&ouml;ylemekteler. Bunun nedeni belkide inzivaya &ccedil;ekilmesinden dolayıdır. Bu y&uuml;zden biyografi yazanlar fazla bilgiye sahip değiller.\r\n	Onun bu inzivası hem manevi seyr u s&uuml;luka zaman ayırmasına hem de &ouml;nemli ve değerli eserler yazarak on iki imam şiasının ilmi temellerini sağlamlastırmasına ve teşeyy&uuml; aleminin ge&ccedil;mişiyle iftihar etmesine neden olmuştur.[2] &nbsp;\r\n	İbn-i Meysem, s&uuml;nni ve şii herkesin faydalandığı kitaplar ve risaleler yazan bir alimdir. Bir&ccedil;ok alim ve d&uuml;ş&uuml;n&uuml;r onun eserlerinden faydalanmıştır. &Ouml;zellikle Şerh-i Nehc&uuml;&rsquo;l-Belağa ve Kavaid&uuml;&rsquo;l-Meram gibi eserleri ilim havzalarında ders kitabı olarak okutulmuştur. Şianın b&uuml;y&uuml;k fakihi Şehid-i Sani ş&ouml;yle yazmaktadır: Kerek-i Nuh&rsquo;a gittiğimde Merhum Seyyid Hasan b. es-Seyyid Cafer&rsquo;in yanında &ouml;ğrenci iken ve ondan &ccedil;eşitli ilimleri &ouml;ğrendiğimde İbn-i Meysem Bahrani&rsquo;nin Kavaid&uuml;&rsquo;l-Meram kitabınıda bana okutuyordu.[3]&nbsp; &nbsp;\r\n	&nbsp;-----------\r\n	[1] -Bkz. Bir grup araştırmacı, Name-i Danişveran, c.3, s.284, Daru&rsquo;l-Fikr, Kum\r\n	[2] -İbn-i Meysem Bahrani&rsquo;nin ilmi y&ouml;n&uuml; hakkında daha fazla bilgi i&ccedil;in bkz. Bahrani, Yusuf, Keşk&uuml;l (es-Selafet&uuml;&rsquo;l-Behiyye); Biladi, Ali, Envaru&rsquo;l-Bedreyn; Şuşteri, Kadı Nurullah, Mecalisu&rsquo;l-M&uuml;minin; Amuli, Seyyid Haydar, Camiu&rsquo;l-Esrar ve Menbau&rsquo;l-Envar; Nime, Abdullah, Felasefet&uuml;&rsquo;ş-Şia Hayatuhum Arauhum; Devani, Ali, Mefahiru&rsquo;l-İslam; Efendi, Abdullah, Riyazi&rsquo;l-Ulema ve Hiyazu&rsquo;l-Fuzela...\r\n	[3] -Zeynuddin el-Amuli, Ali b. Muhammed b. el-Hasan (Şehid-i Sani), ed-D&uuml;rr&uuml;&rsquo;l-Mansur, c.2, s.159, Kitaphane-i Ayetullah Maraşi Necefi, Kum.',''),(30,'tr34','<div class=\"quest-content\" id=\"A2_1\">\r\n	1. Şu anda boş olan, ama evlendikten sonra oturulacak evin humusu var mı? Ve ev boş iken kiraya verilirse ona humus gelir mi? 2. Din alimlerinden birinin evi olmazsa şer&rsquo;i vekil İmam&rsquo;ın payına d&uuml;şenden ona ev alması i&ccedil;in yardım edebilir mi? 3. Kentimizde humus ve zekatı alabilmesi i&ccedil;in bazı taklit mercilerinden vekaleti olan ve kendiside bu konularda ihtiyatlı davranan bir din alimine humusumu verebilir miyim? O da bunu m&uuml;&ccedil;tehitlerin istediği y&ouml;nde harcayacaktır. 4. Şii olmayanların yazdığı kitapların humusu var mı? M&uuml;&ccedil;tehidin yazdığı kitabın humusu var mı?</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;1. Bir ev humus yılının başlangıcına kadar kulanılmazsa ona humus gelir. Yoksa gelmez.<br />\r\n	2. Bu konunun yerleri &ccedil;eşitlidir. Bu konuyu m&uuml;&ccedil;tehitlerin b&uuml;rolarından sormak gerekir.<br />\r\n	3. Din aliminin m&uuml;&ccedil;tehinizden taraf vekaleti olduğu kesin ise ona humusu vermenin sakıncası yoktur.<br />\r\n	4. Genel olarak ihtiya&ccedil; duyulan kitaplardansa, okunuyorsa ve fiyatı herkesin kendi gelir durumuna uygun ise, ileriki yıllarda kullanılsa bile humusu yoktur. Bazı m&uuml;&ccedil;tehitlere g&ouml;re[1] eğer humus yılının başına kadar onlardan istifade edilmezse humusu vardır. Kısacası sorunun i&ccedil;eriği meselede değişikliğe yol a&ccedil;maz.<br />\r\n	Ekler:<br />\r\n	Taklit mercilerinin bu soruya verdikleri cevap ş&ouml;yledir:[2]<br />\r\n	Hz. Ayetullah el-Uzma Hamanei:<br />\r\n	1. Ev, humus yılının başına kadar kullanılmaz ve elde edilen gelirden alınmışsa humusu vardır. Bunun dışında humusu yoktur.<br />\r\n	2-3. Hz. Ayetullah el-Uzma Hamanei&rsquo;nin b&uuml;rosuna veya onun bu konudaki vekillerinden birine verilebilir.<br />\r\n	4. Genel olarak kitaplar satın aldığınız zaman ihtiya&ccedil; idiyse ve fiyatı da maddi gelirinize uygun idiyse, birinci yıldan sonra kullanılsa bile humusu yoktur.&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;<br />\r\n	Hz. Ayetullah el-Uzma Sistani:<br />\r\n	1. Humusu yoktur.<br />\r\n	2. Bu konunun yerleri &ccedil;eşitlidir.<br />\r\n	3. M&uuml;&ccedil;tehidin vekiline vermeniz gerekir.<br />\r\n	4. Humus yılının başına kadar uygun şekilde istifade edilmezse ona humus gelir.<br />\r\n	Hz. Ayetullah el-Uzma Safi Gulpaygani:<br />\r\n	1. Şu anda ihtiya&ccedil;tan değilse humusu vardır.<br />\r\n	2. Vekilin m&uuml;&ccedil;tehidden aldığı izinin şekline bağlıdır.<br />\r\n	3. Taklit ettiğiniz m&uuml;&ccedil;tehidden izni varsa ona humusu verebilrisiniz. O da izin aldığı miktarda harcayabilir; gerisini m&uuml;ctehidinize g&ouml;ndermelidir.<br />\r\n	4. İhtiya&ccedil; olursa humusu yoktur.<br />\r\n	Hz. Ayetullah el-Uzma Mekarim Şirazi:<br />\r\n	1. Soruya g&ouml;re humusu vardır.<br />\r\n	2. M&uuml;&ccedil;tehidin izniyle gerekli miktarda yardım yapabilir.<br />\r\n	3. Bu konuda h&uuml;k&uuml;m&uuml;m&uuml;z vardır. Buna g&ouml;re bizi taklit eden humusunu vekillerden birine verebilir; makbuzunu da almalıdır.<br />\r\n	Hz. Ayetullah el-Uzma Nuri Hemedani:<br />\r\n	1. İhtiya&ccedil;tan fazla olursa ve kiraya verilirse humusu vardır.<br />\r\n	2. Humusun &uuml;&ccedil;te ikisi &ouml;denirse onun &uuml;&ccedil;te biri s&ouml;z konusu yerde harcanabilir.<br />\r\n	3. M&uuml;&ccedil;tehitten vekaleti varsa ona humus verilebilir.<br />\r\n	<br />\r\n	&nbsp;-----------<br />\r\n	[1] -Ayetullah Sistani<br />\r\n	&nbsp;</p>\r\n','1. Şu anda boş olan, ama evlendikten sonra oturulacak evin humusu var mı? Ve ev boş iken kiraya verilirse ona humus gelir mi? 2. Din alimlerinden birinin evi olmazsa şer&rsquo;i vekil İmam&rsquo;ın payına d&uuml;şenden ona ev alması i&ccedil;in yardım edebilir mi? 3. Kentimizde humus ve zekatı alabilmesi i&ccedil;in bazı taklit mercilerinden vekaleti olan ve kendiside bu konularda ihtiyatlı davranan bir din alimine humusumu verebilir miyim? O da bunu m&uuml;&ccedil;tehitlerin istediği y&ouml;nde harcayacaktır. 4. Şii olmayanların yazdığı kitapların humusu var mı? M&uuml;&ccedil;tehidin yazdığı kitabın humusu var mı?','&nbsp;1. Bir ev humus yılının başlangıcına kadar kulanılmazsa ona humus gelir. Yoksa gelmez.\r\n	2. Bu konunun yerleri &ccedil;eşitlidir. Bu konuyu m&uuml;&ccedil;tehitlerin b&uuml;rolarından sormak gerekir.\r\n	3. Din aliminin m&uuml;&ccedil;tehinizden taraf vekaleti olduğu kesin ise ona humusu vermenin sakıncası yoktur.\r\n	4. Genel olarak ihtiya&ccedil; duyulan kitaplardansa, okunuyorsa ve fiyatı herkesin kendi gelir durumuna uygun ise, ileriki yıllarda kullanılsa bile humusu yoktur. Bazı m&uuml;&ccedil;tehitlere g&ouml;re[1] eğer humus yılının başına kadar onlardan istifade edilmezse humusu vardır. Kısacası sorunun i&ccedil;eriği meselede değişikliğe yol a&ccedil;maz.\r\n	Ekler:\r\n	Taklit mercilerinin bu soruya verdikleri cevap ş&ouml;yledir:[2]\r\n	Hz. Ayetullah el-Uzma Hamanei:\r\n	1. Ev, humus yılının başına kadar kullanılmaz ve elde edilen gelirden alınmışsa humusu vardır. Bunun dışında humusu yoktur.\r\n	2-3. Hz. Ayetullah el-Uzma Hamanei&rsquo;nin b&uuml;rosuna veya onun bu konudaki vekillerinden birine verilebilir.\r\n	4. Genel olarak kitaplar satın aldığınız zaman ihtiya&ccedil; idiyse ve fiyatı da maddi gelirinize uygun idiyse, birinci yıldan sonra kullanılsa bile humusu yoktur.&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n	Hz. Ayetullah el-Uzma Sistani:\r\n	1. Humusu yoktur.\r\n	2. Bu konunun yerleri &ccedil;eşitlidir.\r\n	3. M&uuml;&ccedil;tehidin vekiline vermeniz gerekir.\r\n	4. Humus yılının başına kadar uygun şekilde istifade edilmezse ona humus gelir.\r\n	Hz. Ayetullah el-Uzma Safi Gulpaygani:\r\n	1. Şu anda ihtiya&ccedil;tan değilse humusu vardır.\r\n	2. Vekilin m&uuml;&ccedil;tehidden aldığı izinin şekline bağlıdır.\r\n	3. Taklit ettiğiniz m&uuml;&ccedil;tehidden izni varsa ona humusu verebilrisiniz. O da izin aldığı miktarda harcayabilir; gerisini m&uuml;ctehidinize g&ouml;ndermelidir.\r\n	4. İhtiya&ccedil; olursa humusu yoktur.\r\n	Hz. Ayetullah el-Uzma Mekarim Şirazi:\r\n	1. Soruya g&ouml;re humusu vardır.\r\n	2. M&uuml;&ccedil;tehidin izniyle gerekli miktarda yardım yapabilir.\r\n	3. Bu konuda h&uuml;k&uuml;m&uuml;m&uuml;z vardır. Buna g&ouml;re bizi taklit eden humusunu vekillerden birine verebilir; makbuzunu da almalıdır.\r\n	Hz. Ayetullah el-Uzma Nuri Hemedani:\r\n	1. İhtiya&ccedil;tan fazla olursa ve kiraya verilirse humusu vardır.\r\n	2. Humusun &uuml;&ccedil;te ikisi &ouml;denirse onun &uuml;&ccedil;te biri s&ouml;z konusu yerde harcanabilir.\r\n	3. M&uuml;&ccedil;tehitten vekaleti varsa ona humus verilebilir.\r\n	\r\n	&nbsp;-----------\r\n	[1] -Ayetullah Sistani\r\n	&nbsp;'),(31,'tr35','<p>\r\n	<br />\r\n	&nbsp;Her ne kadar şer&rsquo;i h&uuml;k&uuml;mlerin detay ve ayrıntılarını mercilerin ilm&icirc; risalelerinde aramak gerekse de bizim genel olarak s&ouml;yleyebileceğimiz şey, Ehlibeyt mektebi a&ccedil;ısından Kurban bayramında kurban kesmenin iki kısım olduğudur:<br />\r\n	1. Birincisi, m&uuml;stehap kurban kesmedir; yani ister Mekke&rsquo;de olsun ister başka bir şehir ve b&ouml;lgede olsun t&uuml;m M&uuml;sl&uuml;man bireyler bug&uuml;n kurban kesebilir ve bunun sevabını alabilirler.<br />\r\n	2. İkincisi, farz kurban kesmedir. Hac g&uuml;nlerinde Tamattu&rsquo;[1] haccı i&ccedil;in ihram giyen kimsenin ihramdan &ccedil;ıkmak i&ccedil;in Zilhiccenin onuncu g&uuml;n&uuml;nde (Kurban bayramı) Mina b&ouml;lgesinde kurban kesmek gibi Tamattu&rsquo; haccının t&uuml;m gereklerini yerine getirmesi gerekir. Anlaşıldığı kadarıyla soru ve cevapta beyan edilen hususlar, Tamattu&rsquo; haccındaki farz kurban kesimi hakkındadır. Aynı şekilde ihram zamanında ihram haramlarına riayet edilmelidir (sa&ccedil; ve tırnakların kesilmesi ihram haramlarındandır). Lakin ihram &ouml;ncesi sa&ccedil;ın ve tırnağın kesilmesi haram değildir.[2] Evet, Tamattu&rsquo; haccı yapmak isteyen kimsenin bir m&uuml;ddet &ouml;ncesinden (Zilkadde&rsquo;nin başı) sa&ccedil;, sakal ve bıyığını kesmemesi m&uuml;stehaptır.[3] Ama bu m&uuml;stehap buyruğa uymamak haccın doğruluğunu zedelemez. Elbette Zilhicce&rsquo;nin t&uuml;m on g&uuml;n&uuml;nde ihram haramlarından ka&ccedil;ınmak gerekmemektedir. Bu haramlardan ka&ccedil;ınmak sadece ihram zamanında gereklidir, ama ihramdan &ouml;nce ve ihramdan &ccedil;ıktıktan sonra bu hususları yapmak sakıncasızdır. Hakeza herkesin direkt olarak bizzat kurban kesmesi gerekmemektedir ve kurban kesmede naip edinme de doğrudur.[4] Naip, kurban kesmeyene dek ihram giymiş şahıs sa&ccedil;ını kesemez veya sa&ccedil; ve tırnağını kısaltamaz. Ama naiplik kesimin olmaması naibe bir zarar vermez. Zilhicce&rsquo;nin ilk on g&uuml;n&uuml;nde m&uuml;stehap ameller olarak belirtilen hususlar da onaylanmıştır; zira oru&ccedil;, tekbir, la ilahe illallah s&ouml;ylemek, Allah&rsquo;a hamd etmek, anne ve babaya iyilik etek, sadaka, sıla-i rahim gibi ameller ve diğer iyi davranışlar yılın t&uuml;m g&uuml;nlerinde ve her yerde beğenilen fiillerdir. Zilhicce&rsquo;nin ilk on g&uuml;n&uuml;, kutsal Mekke, Mina, Arafat ve Maş&rsquo;ar gibi zaman ve mek&acirc;nlarda m&uuml;stehap sayılır ve daha &ccedil;ok sevap taşır. Bir&ccedil;ok rivayette bu amellerin sevabına işaret edilmiştir.[5] Aynı şekilde g&uuml;nah ve sapmalardan t&ouml;vbe etmek hemen yapılması gereken farz bir davranıştır; zira hi&ccedil; kimse kendi &ouml;l&uuml;m&uuml;nden haberdar değildir. Bu esas uyarınca kendini g&uuml;nahkar bilen herkes, en &ccedil;abuk zamanda ve ilk fırsatta kendi g&uuml;nahlarından t&ouml;vbe etmelidir.[6]<br />\r\n	&nbsp;--------------<br />\r\n	[1] Haccın Tamattu&rsquo;, Kur&rsquo;an ve Efrat diye &uuml;&ccedil; t&uuml;r olduğu belirtilmelidir. Tamattu&rsquo; haccı, Mekke ehlinden şer&rsquo;i on altı fersah uzaklıkta olan kimseye farzdır. Kur&rsquo;an ve Efrat haccı ise Mekke ehlinden olan veya bu mukaddes mek&acirc;ndan evinin uzaklığı belirtilen miktardan az olan kimseye farz olur.&nbsp; &nbsp;<br />\r\n	[2] Bazı fakihler Tamattu&rsquo; umresinden sonra ve Tamattu&rsquo; haccından sonra caiz bilmektedir. İmam Humeyni, Menasik-i Hac (el-Mahşi lil-İmami&rsquo;l-Humeyni), s. 342.<br />\r\n	[3] İmam Humeyni, Menasik-i Hac (el-Mahşi lil-İmami&rsquo;l-Humeyni), s. 148: Hac niyeti olan kimse Zilkadde&rsquo;nin başında ve m&uuml;fret umre niyeti olan kimse bir aydan &ouml;nce sa&ccedil; ve sakal bırakmalıdır.<br />\r\n	[4] Menasik-i Hac (el-Mahşi lil-İmami&rsquo;l-Humeyni), s. 404, mesele. 1041: &ldquo;Bir başkasının naip olarak kurban kesmesi ve niyet etmesi caizdir. Naiplik edilen şahıs da ihtiyat olarak niyet etmelidir.&rdquo;<br />\r\n	[5] Saduk, Ebu Cafer Muhammed b. Ali Babeveyh, Men La Yehziruhu el-Fakih, c. 2, s. 87-88, İntişarat-ı Camia-i M&uuml;derrisin-i Havza-i İlmiye-i Kum, 1413 h.k; Kuleyni, Muhammed b. Yakub, el-Kafi, c. 4, s. 533, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, 1365 h.ş, Tahran.<br />\r\n	[6] el-Halebi, Ebu&rsquo;l-Salah, Takiyuddin b. Necmuddin, el-Kafi Fi el-Fakih, s. 234.</p>\r\n','','&nbsp;Her ne kadar şer&rsquo;i h&uuml;k&uuml;mlerin detay ve ayrıntılarını mercilerin ilm&icirc; risalelerinde aramak gerekse de bizim genel olarak s&ouml;yleyebileceğimiz şey, Ehlibeyt mektebi a&ccedil;ısından Kurban bayramında kurban kesmenin iki kısım olduğudur:\r\n	1. Birincisi, m&uuml;stehap kurban kesmedir; yani ister Mekke&rsquo;de olsun ister başka bir şehir ve b&ouml;lgede olsun t&uuml;m M&uuml;sl&uuml;man bireyler bug&uuml;n kurban kesebilir ve bunun sevabını alabilirler.\r\n	2. İkincisi, farz kurban kesmedir. Hac g&uuml;nlerinde Tamattu&rsquo;[1] haccı i&ccedil;in ihram giyen kimsenin ihramdan &ccedil;ıkmak i&ccedil;in Zilhiccenin onuncu g&uuml;n&uuml;nde (Kurban bayramı) Mina b&ouml;lgesinde kurban kesmek gibi Tamattu&rsquo; haccının t&uuml;m gereklerini yerine getirmesi gerekir. Anlaşıldığı kadarıyla soru ve cevapta beyan edilen hususlar, Tamattu&rsquo; haccındaki farz kurban kesimi hakkındadır. Aynı şekilde ihram zamanında ihram haramlarına riayet edilmelidir (sa&ccedil; ve tırnakların kesilmesi ihram haramlarındandır). Lakin ihram &ouml;ncesi sa&ccedil;ın ve tırnağın kesilmesi haram değildir.[2] Evet, Tamattu&rsquo; haccı yapmak isteyen kimsenin bir m&uuml;ddet &ouml;ncesinden (Zilkadde&rsquo;nin başı) sa&ccedil;, sakal ve bıyığını kesmemesi m&uuml;stehaptır.[3] Ama bu m&uuml;stehap buyruğa uymamak haccın doğruluğunu zedelemez. Elbette Zilhicce&rsquo;nin t&uuml;m on g&uuml;n&uuml;nde ihram haramlarından ka&ccedil;ınmak gerekmemektedir. Bu haramlardan ka&ccedil;ınmak sadece ihram zamanında gereklidir, ama ihramdan &ouml;nce ve ihramdan &ccedil;ıktıktan sonra bu hususları yapmak sakıncasızdır. Hakeza herkesin direkt olarak bizzat kurban kesmesi gerekmemektedir ve kurban kesmede naip edinme de doğrudur.[4] Naip, kurban kesmeyene dek ihram giymiş şahıs sa&ccedil;ını kesemez veya sa&ccedil; ve tırnağını kısaltamaz. Ama naiplik kesimin olmaması naibe bir zarar vermez. Zilhicce&rsquo;nin ilk on g&uuml;n&uuml;nde m&uuml;stehap ameller olarak belirtilen hususlar da onaylanmıştır; zira oru&ccedil;, tekbir, la ilahe illallah s&ouml;ylemek, Allah&rsquo;a hamd etmek, anne ve babaya iyilik etek, sadaka, sıla-i rahim gibi ameller ve diğer iyi davranışlar yılın t&uuml;m g&uuml;nlerinde ve her yerde beğenilen fiillerdir. Zilhicce&rsquo;nin ilk on g&uuml;n&uuml;, kutsal Mekke, Mina, Arafat ve Maş&rsquo;ar gibi zaman ve mek&acirc;nlarda m&uuml;stehap sayılır ve daha &ccedil;ok sevap taşır. Bir&ccedil;ok rivayette bu amellerin sevabına işaret edilmiştir.[5] Aynı şekilde g&uuml;nah ve sapmalardan t&ouml;vbe etmek hemen yapılması gereken farz bir davranıştır; zira hi&ccedil; kimse kendi &ouml;l&uuml;m&uuml;nden haberdar değildir. Bu esas uyarınca kendini g&uuml;nahkar bilen herkes, en &ccedil;abuk zamanda ve ilk fırsatta kendi g&uuml;nahlarından t&ouml;vbe etmelidir.[6]\r\n	&nbsp;--------------\r\n	[1] Haccın Tamattu&rsquo;, Kur&rsquo;an ve Efrat diye &uuml;&ccedil; t&uuml;r olduğu belirtilmelidir. Tamattu&rsquo; haccı, Mekke ehlinden şer&rsquo;i on altı fersah uzaklıkta olan kimseye farzdır. Kur&rsquo;an ve Efrat haccı ise Mekke ehlinden olan veya bu mukaddes mek&acirc;ndan evinin uzaklığı belirtilen miktardan az olan kimseye farz olur.&nbsp; &nbsp;\r\n	[2] Bazı fakihler Tamattu&rsquo; umresinden sonra ve Tamattu&rsquo; haccından sonra caiz bilmektedir. İmam Humeyni, Menasik-i Hac (el-Mahşi lil-İmami&rsquo;l-Humeyni), s. 342.\r\n	[3] İmam Humeyni, Menasik-i Hac (el-Mahşi lil-İmami&rsquo;l-Humeyni), s. 148: Hac niyeti olan kimse Zilkadde&rsquo;nin başında ve m&uuml;fret umre niyeti olan kimse bir aydan &ouml;nce sa&ccedil; ve sakal bırakmalıdır.\r\n	[4] Menasik-i Hac (el-Mahşi lil-İmami&rsquo;l-Humeyni), s. 404, mesele. 1041: &ldquo;Bir başkasının naip olarak kurban kesmesi ve niyet etmesi caizdir. Naiplik edilen şahıs da ihtiyat olarak niyet etmelidir.&rdquo;\r\n	[5] Saduk, Ebu Cafer Muhammed b. Ali Babeveyh, Men La Yehziruhu el-Fakih, c. 2, s. 87-88, İntişarat-ı Camia-i M&uuml;derrisin-i Havza-i İlmiye-i Kum, 1413 h.k; Kuleyni, Muhammed b. Yakub, el-Kafi, c. 4, s. 533, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, 1365 h.ş, Tahran.\r\n	[6] el-Halebi, Ebu&rsquo;l-Salah, Takiyuddin b. Necmuddin, el-Kafi Fi el-Fakih, s. 234.',''),(32,'tr36','<p>\r\n	<br />\r\n	&nbsp;Eziyet ve rahatsız eden haşerelerin eziyet ve rahatsızlıklarını &ouml;nleme hakkında ilk &ouml;nce iki noktaya işaret edilecek ve sonra İslami kaynaklardan alınmış iki tavsiye verilecektir:<br />\r\n	1. Tabiat &ccedil;arkında insanların t&uuml;m varlıklar ile en azından h&acirc;lihazırda barış&ccedil;ıl bir şekilde yaşaması olanaksızdır. Biz; insanlar ve yırtıcı hayvanların bir şehirde hi&ccedil;bir &ccedil;atışma olmadan ve fare, b&ouml;cek ve sinekler gibi eziyet edici varlıkların insanlar tarafından hi&ccedil;bir şekilde rahatsız edilmediği g&uuml;venli ve sağlıklı bir şehri tasavvur edemeyiz. Bu esas uyarınca insan g&uuml;venli ve sağlıklı bir ortam ile bazı varlıklarla birlikte yaşama arasında bir tercih yapmalıdır! B&ouml;yle bir durumda insanın ilk şıkkı se&ccedil;eceği apa&ccedil;ıktır.<br />\r\n	2. Her ne kadar diri varlıklar d&uuml;rt&uuml;sel olarak &ouml;l&uuml;m karşısında direniş g&ouml;sterseler de onların &ouml;l&uuml;m ve yokluk hakkında taşıdıkları tasavvur insanların tasavvurlarından farklıdır. Bu hususta 25378 sayılı yanıtı okuyabilirsiniz.<br />\r\n	Belirtilenlere binaen insanların bazı diri varlıkları yiyecek, giyecek ve benzeri değişik istifadeler nedeniyle &ouml;ld&uuml;rmesi ve onların bir b&ouml;l&uuml;m&uuml;n&uuml; de yaşamı s&uuml;rd&uuml;rmede eziyet ve problem oluşturmaları nedeniyle &ouml;l&uuml;m veya zorunlu g&ouml;&ccedil; ettirme ile kendi yollarından kaldırmaları ka&ccedil;ınılmazdır. Bu, yaklaşık t&uuml;m insanlar tarafından benimsenen bir y&ouml;ntemdir. Onlar hangi d&uuml;ş&uuml;nce ve dine sahip olurlarla olsunlar ister istemez bu y&ouml;ntemi uygulamaktadırlar. Mukaddes İslam dini de ger&ccedil;eklerle m&uuml;cadele etme gayesinde değildir. Bilakis b&ouml;yle bir ger&ccedil;eği kabul etmiş ve bunu ilahi hikmet ve yaratılışın en &uuml;st&uuml;n d&uuml;zenine aykırı g&ouml;rmemiştir. Bununla birlikte bu alanda bir takım tavsiyelerde de bulunmuştur:<br />\r\n	1. Diri bir varlığın hayatı ancak insan i&ccedil;in bir fayda oluşturduğu veya onlar tarafından eziyet ve rahatsızlık yaratıldığı takdirde yok edilebilir. Yahut en azından gelecekteki ciddi bir rahatsızlık ihtimali olduğunda bu yapılabilir. Bunun dışında eğlence ve hobi olsun diye bu canlıların hayatı tehlikeye atılmamalıdır. Bu hususta birka&ccedil; rivayete istinatta bulunacağız:<br />\r\n	A. Hz. Peygamber-i Ekrem (s.a.a) ş&ouml;yle buyurmuştur: Her kim sebepsiz yere bir ser&ccedil;eyi avlarsa, o kıyamet g&uuml;n&uuml; Allah&rsquo;a şik&acirc;yette bulunacak ve ey rabbim senin kulun sebepsiz yere beni &ouml;ld&uuml;rd&uuml; ve beni &ouml;ld&uuml;rmeyle kendisi i&ccedil;in hi&ccedil;bir fayda elde etmedi diye şik&acirc;yette bulunacaktır.[1]<br />\r\n	B. Mus&rsquo;ad&rsquo;de b. Ziyad ş&ouml;yle nakletmektedir: Bir şahıs İmam Sadık&rsquo;tan (a.s) evindeki yılan ve karıncaları &ouml;ld&uuml;rme hakkında g&ouml;r&uuml;ş&uuml;n&uuml; sordu ve İmam Sadık (a.s) ş&ouml;yle buyurdu: Eğer onlar eziyet ve rahatsızlığa sebep olursa &ouml;ld&uuml;r&uuml;lmeleri ve yakılmaları sakıncasızdır.[2] Elbette diğer rivayetler de g&ouml;z &ouml;n&uuml;nde bulundurulduğunda ancak kendilerini yok etmek i&ccedil;in başka bir &ccedil;arenin olmadığı durumda bu hayvanlar yakılabilir.<br />\r\n	C. Ali b. Cafer, kardeşi İmam Kazım&rsquo;dan (a.s) karıncaları &ouml;ld&uuml;rmek hakkında g&ouml;r&uuml;ş&uuml;n&uuml; sordu ve İmam Kazım (a.s) ş&ouml;yle buyurdu: Eğer onlar sana bir zarar vermiyorsa, onları &ouml;ld&uuml;rme.[3] Elbette karınca gibi bazı hayvanları hi&ccedil;bir koşul ve şart olmadan &ouml;ld&uuml;rmeyi caiz sayan rivayetler de mevcuttur.[4] Lakin bu rivayetlerin gelecekte onların rahatsızlık yaratması ihtimali hakkında olduğu anlaşılmaktadır.<br />\r\n	2. İster eti helal ve faydası olan ve ister eziyet eden varlıklar olsun t&uuml;m canlıların hayatına son verirken onlara minimum acıyı veren y&ouml;ntemin se&ccedil;ilmesi i&ccedil;in &ccedil;aba g&ouml;sterilmelidir. Başka bir ifadeyle eğer onları &ouml;ld&uuml;rmek i&ccedil;in iki eşit şık varsa, bu canlı varlıkların minimum işkenceye tahamm&uuml;l ettiği şık se&ccedil;ilmelidir. Bu, insan aklının da yalnız başına benimsediği şer&rsquo;i bir tavsiyedir. Bu konuda yer alan bazı rivayetlere dikkat ediniz:<br />\r\n	A.&nbsp; Hz. Peygamber-i Ekrem (s.a.a), diri bir tavuğu bir yere bağlamış ve onu oklayan bir grubu g&ouml;rd&uuml;! Hz. Peygamber (s.a.a) bu sahneyi g&ouml;r&uuml;nce bunlarda kimdir, Allah kendilerine lanet etsin diye buyurdu.[5]<br />\r\n	B. Hz. Peygamber (s.a.a) canlıların yakılmasını yasakladı.[6]<br />\r\n	C. İmam Sadık (a.s) ş&ouml;yle buyurmuştur: Bir kadın bir kediyi bağladı (ve bu durumda bıraktı) ve sonra kedi &ouml;ld&uuml;. Bu kadın, bu &ccedil;irkin davranışının cezası olarak Allah&rsquo;ın azabına m&uuml;stahak oldu.[7]<br />\r\n	G&ouml;rd&uuml;ğ&uuml;n&uuml;z gibi bu rivayette bu hayvanın &ouml;ld&uuml;r&uuml;lmesinden &ccedil;ok onun &ouml;ld&uuml;r&uuml;lme şekli kınanmıştır ve bu nedenle bu kınanmış davranışın cezası olarak Allah&rsquo;ın azabı dile getirilmiştir. Her hal&uuml;karda eğer bir insan bu diri varlıklar karşısında had ve sınırı aşarsa, bu ancak Allah katından istiğfar edilerek telafi edilebilir ve bundan sonra &ouml;nceki hataları telafi etmek i&ccedil;in iyi davranışlar yapma gaye edilebilir.<br />\r\n	&nbsp;-----------<br />\r\n	[1] Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c. 61, s. 306, Dar&rsquo;uİhyau&rsquo;t-Turasu&rsquo;l-Arabi, Beyrut, 1403 h.k.<br />\r\n	[2] H&uuml;rr&rsquo;&uuml;Amuli, Muhammed b. Hasan, Vesailu&rsquo;ş-Şia, c. 11, s. 534, hadis 15470, M&uuml;essese-i A&rsquo;lu&rsquo;l-Beyt, Kum, 1409 h.k.<br />\r\n	[3] a.g.e, s. 535, hadis 15473.<br />\r\n	[4] a.g.e, hadis 15471.<br />\r\n	[5] Biharu&rsquo;l-Envar, c. 61, s. 268, hadis 30.<br />\r\n	[6] Şeyh Saduk, Men la Yehzeruhu&rsquo;l-Fakih, c. 4, s. 5, Defteri İntişaratı İslami, Kum, 1413 h.k.<br />\r\n	[7] Şeyh Saduk, Savubu&rsquo;l-A&rsquo;mal ve İgabu&rsquo;l-A&rsquo;mal, s. 279, Daru&rsquo;ş-Şerifi&rsquo;r-ReziLinneşr, Kum, 1406 h.k.</p>\r\n','','&nbsp;Eziyet ve rahatsız eden haşerelerin eziyet ve rahatsızlıklarını &ouml;nleme hakkında ilk &ouml;nce iki noktaya işaret edilecek ve sonra İslami kaynaklardan alınmış iki tavsiye verilecektir:\r\n	1. Tabiat &ccedil;arkında insanların t&uuml;m varlıklar ile en azından h&acirc;lihazırda barış&ccedil;ıl bir şekilde yaşaması olanaksızdır. Biz; insanlar ve yırtıcı hayvanların bir şehirde hi&ccedil;bir &ccedil;atışma olmadan ve fare, b&ouml;cek ve sinekler gibi eziyet edici varlıkların insanlar tarafından hi&ccedil;bir şekilde rahatsız edilmediği g&uuml;venli ve sağlıklı bir şehri tasavvur edemeyiz. Bu esas uyarınca insan g&uuml;venli ve sağlıklı bir ortam ile bazı varlıklarla birlikte yaşama arasında bir tercih yapmalıdır! B&ouml;yle bir durumda insanın ilk şıkkı se&ccedil;eceği apa&ccedil;ıktır.\r\n	2. Her ne kadar diri varlıklar d&uuml;rt&uuml;sel olarak &ouml;l&uuml;m karşısında direniş g&ouml;sterseler de onların &ouml;l&uuml;m ve yokluk hakkında taşıdıkları tasavvur insanların tasavvurlarından farklıdır. Bu hususta 25378 sayılı yanıtı okuyabilirsiniz.\r\n	Belirtilenlere binaen insanların bazı diri varlıkları yiyecek, giyecek ve benzeri değişik istifadeler nedeniyle &ouml;ld&uuml;rmesi ve onların bir b&ouml;l&uuml;m&uuml;n&uuml; de yaşamı s&uuml;rd&uuml;rmede eziyet ve problem oluşturmaları nedeniyle &ouml;l&uuml;m veya zorunlu g&ouml;&ccedil; ettirme ile kendi yollarından kaldırmaları ka&ccedil;ınılmazdır. Bu, yaklaşık t&uuml;m insanlar tarafından benimsenen bir y&ouml;ntemdir. Onlar hangi d&uuml;ş&uuml;nce ve dine sahip olurlarla olsunlar ister istemez bu y&ouml;ntemi uygulamaktadırlar. Mukaddes İslam dini de ger&ccedil;eklerle m&uuml;cadele etme gayesinde değildir. Bilakis b&ouml;yle bir ger&ccedil;eği kabul etmiş ve bunu ilahi hikmet ve yaratılışın en &uuml;st&uuml;n d&uuml;zenine aykırı g&ouml;rmemiştir. Bununla birlikte bu alanda bir takım tavsiyelerde de bulunmuştur:\r\n	1. Diri bir varlığın hayatı ancak insan i&ccedil;in bir fayda oluşturduğu veya onlar tarafından eziyet ve rahatsızlık yaratıldığı takdirde yok edilebilir. Yahut en azından gelecekteki ciddi bir rahatsızlık ihtimali olduğunda bu yapılabilir. Bunun dışında eğlence ve hobi olsun diye bu canlıların hayatı tehlikeye atılmamalıdır. Bu hususta birka&ccedil; rivayete istinatta bulunacağız:\r\n	A. Hz. Peygamber-i Ekrem (s.a.a) ş&ouml;yle buyurmuştur: Her kim sebepsiz yere bir ser&ccedil;eyi avlarsa, o kıyamet g&uuml;n&uuml; Allah&rsquo;a şik&acirc;yette bulunacak ve ey rabbim senin kulun sebepsiz yere beni &ouml;ld&uuml;rd&uuml; ve beni &ouml;ld&uuml;rmeyle kendisi i&ccedil;in hi&ccedil;bir fayda elde etmedi diye şik&acirc;yette bulunacaktır.[1]\r\n	B. Mus&rsquo;ad&rsquo;de b. Ziyad ş&ouml;yle nakletmektedir: Bir şahıs İmam Sadık&rsquo;tan (a.s) evindeki yılan ve karıncaları &ouml;ld&uuml;rme hakkında g&ouml;r&uuml;ş&uuml;n&uuml; sordu ve İmam Sadık (a.s) ş&ouml;yle buyurdu: Eğer onlar eziyet ve rahatsızlığa sebep olursa &ouml;ld&uuml;r&uuml;lmeleri ve yakılmaları sakıncasızdır.[2] Elbette diğer rivayetler de g&ouml;z &ouml;n&uuml;nde bulundurulduğunda ancak kendilerini yok etmek i&ccedil;in başka bir &ccedil;arenin olmadığı durumda bu hayvanlar yakılabilir.\r\n	C. Ali b. Cafer, kardeşi İmam Kazım&rsquo;dan (a.s) karıncaları &ouml;ld&uuml;rmek hakkında g&ouml;r&uuml;ş&uuml;n&uuml; sordu ve İmam Kazım (a.s) ş&ouml;yle buyurdu: Eğer onlar sana bir zarar vermiyorsa, onları &ouml;ld&uuml;rme.[3] Elbette karınca gibi bazı hayvanları hi&ccedil;bir koşul ve şart olmadan &ouml;ld&uuml;rmeyi caiz sayan rivayetler de mevcuttur.[4] Lakin bu rivayetlerin gelecekte onların rahatsızlık yaratması ihtimali hakkında olduğu anlaşılmaktadır.\r\n	2. İster eti helal ve faydası olan ve ister eziyet eden varlıklar olsun t&uuml;m canlıların hayatına son verirken onlara minimum acıyı veren y&ouml;ntemin se&ccedil;ilmesi i&ccedil;in &ccedil;aba g&ouml;sterilmelidir. Başka bir ifadeyle eğer onları &ouml;ld&uuml;rmek i&ccedil;in iki eşit şık varsa, bu canlı varlıkların minimum işkenceye tahamm&uuml;l ettiği şık se&ccedil;ilmelidir. Bu, insan aklının da yalnız başına benimsediği şer&rsquo;i bir tavsiyedir. Bu konuda yer alan bazı rivayetlere dikkat ediniz:\r\n	A.&nbsp; Hz. Peygamber-i Ekrem (s.a.a), diri bir tavuğu bir yere bağlamış ve onu oklayan bir grubu g&ouml;rd&uuml;! Hz. Peygamber (s.a.a) bu sahneyi g&ouml;r&uuml;nce bunlarda kimdir, Allah kendilerine lanet etsin diye buyurdu.[5]\r\n	B. Hz. Peygamber (s.a.a) canlıların yakılmasını yasakladı.[6]\r\n	C. İmam Sadık (a.s) ş&ouml;yle buyurmuştur: Bir kadın bir kediyi bağladı (ve bu durumda bıraktı) ve sonra kedi &ouml;ld&uuml;. Bu kadın, bu &ccedil;irkin davranışının cezası olarak Allah&rsquo;ın azabına m&uuml;stahak oldu.[7]\r\n	G&ouml;rd&uuml;ğ&uuml;n&uuml;z gibi bu rivayette bu hayvanın &ouml;ld&uuml;r&uuml;lmesinden &ccedil;ok onun &ouml;ld&uuml;r&uuml;lme şekli kınanmıştır ve bu nedenle bu kınanmış davranışın cezası olarak Allah&rsquo;ın azabı dile getirilmiştir. Her hal&uuml;karda eğer bir insan bu diri varlıklar karşısında had ve sınırı aşarsa, bu ancak Allah katından istiğfar edilerek telafi edilebilir ve bundan sonra &ouml;nceki hataları telafi etmek i&ccedil;in iyi davranışlar yapma gaye edilebilir.\r\n	&nbsp;-----------\r\n	[1] Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c. 61, s. 306, Dar&rsquo;uİhyau&rsquo;t-Turasu&rsquo;l-Arabi, Beyrut, 1403 h.k.\r\n	[2] H&uuml;rr&rsquo;&uuml;Amuli, Muhammed b. Hasan, Vesailu&rsquo;ş-Şia, c. 11, s. 534, hadis 15470, M&uuml;essese-i A&rsquo;lu&rsquo;l-Beyt, Kum, 1409 h.k.\r\n	[3] a.g.e, s. 535, hadis 15473.\r\n	[4] a.g.e, hadis 15471.\r\n	[5] Biharu&rsquo;l-Envar, c. 61, s. 268, hadis 30.\r\n	[6] Şeyh Saduk, Men la Yehzeruhu&rsquo;l-Fakih, c. 4, s. 5, Defteri İntişaratı İslami, Kum, 1413 h.k.\r\n	[7] Şeyh Saduk, Savubu&rsquo;l-A&rsquo;mal ve İgabu&rsquo;l-A&rsquo;mal, s. 279, Daru&rsquo;ş-Şerifi&rsquo;r-ReziLinneşr, Kum, 1406 h.k.',''),(33,'tr37','<p>\r\n	İsim, sahip olduğu kimseyi bildirir. İsim s&ouml;ylendiği zaman insanın aklına onun sahibi gelir. Bu y&uuml;zden birine ve bir yere isim vereceğimiz zaman ona g&uuml;zel isim se&ccedil;meliyiz. Rivayetlerde, <em>&lsquo;En doğru isim kulluğu andıran isimdir.&rsquo; </em>diye buyurulmuştur. Peygamberlerin (a.s) isimleri en g&uuml;zel isimlerdir.</p>\r\n','<p>\r\n	<br />\r\n	&nbsp;İsim ve &uuml;nvan bir şeyin mahiyet ve h&uuml;viyetini ortaya koyan bir alamettir. İsim, s&ouml;ylendiği zaman insanın aklına ister istemez onun manası ve sahibi gelir. B&uuml;t&uuml;n varlıkların (bitkiler, hayvanlar, cansızlar vs.) onları bildirecek ve akla getirecek bir ismi olmalıdır.<br />\r\n	İnsan yaratılmışların en &uuml;st&uuml;n&uuml;d&uuml;r. Her insanın kendisine g&ouml;re biri kişiliği olduğundan herkesin en g&uuml;zel, en değerli, haline m&uuml;nasip, şeref ve değerini ortaya koyacak bir ismi olmalıdır. Resul-i Ekrem (s.a.a) ş&ouml;yle buyuruyor: &lsquo;&Ccedil;ocuğun baba &uuml;zerindeki haklarından biri ona iyi ve g&uuml;zel bir isim koymasıdır.&rsquo;<br />\r\n	İslamda g&uuml;zel bir isim ve lakaba sahip olmak bir değer olup insanın ruh ve bedeninde olumlu etkiler bırakır. Bu y&uuml;zden her M&uuml;sl&uuml;man, &ccedil;ocuğuna g&uuml;zel ve anlamlı isimler koymalıdır. Zira g&uuml;zel isim g&uuml;zel manayı, k&ouml;t&uuml; isimde insanın değerini d&uuml;ş&uuml;ren k&ouml;t&uuml; manayı &ccedil;ağrıştırır.<br />\r\n	İslamın ahlaki &ouml;ğretilerinde, g&uuml;zel isim koyma hakkında gelen &ouml;l&ccedil;&uuml;lerden bazıları şunlardır:<br />\r\n	1. İsim, insanın kişiliğine ve yaşamının t&uuml;m d&ouml;nemlerine (&ccedil;ocukluk, gen&ccedil;lik ve yaşlılık) uygun olmalıdır.<br />\r\n	2. Zat ve Rahman gibi Y&uuml;ce Allah&rsquo;ın zatına ait isimlerden olmamalıdır.<br />\r\n	3. En doğru isimler Abdullah, Abdurrahman, Abdurrahim gibi kulluğu &ccedil;ağrıştıran isimlerdir.[1]<br />\r\n	4. Peygamberlerin (a.s) ve Masum İmamların (a.s) isimleri g&uuml;zel isimlerdir.<br />\r\n	Bir rivayette peygamberlerin isimlerinin en g&uuml;zel isimler olduğu buyurulmuştur.[2] İmam sadık (a.s) buyuruyor: &lsquo;Resulullah (s.a.a) ş&ouml;yle buyurdu: &Uuml;&ccedil; tane oğlu olupta onlardan birinin adını Muhammed koymayan kimse bana cefa etmiştir.&rsquo;[3]<br />\r\n	5. K&ouml;t&uuml; manası olan veya k&ouml;t&uuml; insanların isimlerinden olmamalıdır. İmam Bakır (a.s) buyuruyor: &lsquo;Resulullah (s.a.a) en g&uuml;zel ve en k&ouml;t&uuml; isimlerin şunlar olduğunu buyurdu: En g&uuml;zel isimler: Abdullah, Abdurrahman... En k&ouml;t&uuml; isimler: Dırar, Merre, Harp, Zalim.&rsquo;[4] Bazı rivayetlerde Hakem, Hakim, Halit ve Malik gibi isimlerde bunlara eklenmiştir.[5]<br />\r\n	G&uuml;zel isimlerinde kendi i&ccedil;inde değerlisi ve &uuml;st&uuml;n olanları vardır. İsim insanın ayrıcalık ve değerini ortaya koyan isimlerden olmalıdır.<br />\r\n	&nbsp;----------<br />\r\n	[1] -Biharu&rsquo;l-Envar, c.101, s.130<br />\r\n	[2] -a.g.e<br />\r\n	[3] -a.g.e<br />\r\n	[4] -H&uuml;r Amuli, Vesailu&rsquo;ş-Şia, c.21, s.399, H. 27403, el-Mektebet&uuml;&rsquo;l-İslami, 5. Baskı, HK.1398.<br />\r\n	[5] -H&uuml;r Amuli, a.g.e. s.398, H. 27399.</p>\r\n','İsim, sahip olduğu kimseyi bildirir. İsim s&ouml;ylendiği zaman insanın aklına onun sahibi gelir. Bu y&uuml;zden birine ve bir yere isim vereceğimiz zaman ona g&uuml;zel isim se&ccedil;meliyiz. Rivayetlerde, &lsquo;En doğru isim kulluğu andıran isimdir.&rsquo; diye buyurulmuştur. Peygamberlerin (a.s) isimleri en g&uuml;zel isimlerdir.','&nbsp;İsim ve &uuml;nvan bir şeyin mahiyet ve h&uuml;viyetini ortaya koyan bir alamettir. İsim, s&ouml;ylendiği zaman insanın aklına ister istemez onun manası ve sahibi gelir. B&uuml;t&uuml;n varlıkların (bitkiler, hayvanlar, cansızlar vs.) onları bildirecek ve akla getirecek bir ismi olmalıdır.\r\n	İnsan yaratılmışların en &uuml;st&uuml;n&uuml;d&uuml;r. Her insanın kendisine g&ouml;re biri kişiliği olduğundan herkesin en g&uuml;zel, en değerli, haline m&uuml;nasip, şeref ve değerini ortaya koyacak bir ismi olmalıdır. Resul-i Ekrem (s.a.a) ş&ouml;yle buyuruyor: &lsquo;&Ccedil;ocuğun baba &uuml;zerindeki haklarından biri ona iyi ve g&uuml;zel bir isim koymasıdır.&rsquo;\r\n	İslamda g&uuml;zel bir isim ve lakaba sahip olmak bir değer olup insanın ruh ve bedeninde olumlu etkiler bırakır. Bu y&uuml;zden her M&uuml;sl&uuml;man, &ccedil;ocuğuna g&uuml;zel ve anlamlı isimler koymalıdır. Zira g&uuml;zel isim g&uuml;zel manayı, k&ouml;t&uuml; isimde insanın değerini d&uuml;ş&uuml;ren k&ouml;t&uuml; manayı &ccedil;ağrıştırır.\r\n	İslamın ahlaki &ouml;ğretilerinde, g&uuml;zel isim koyma hakkında gelen &ouml;l&ccedil;&uuml;lerden bazıları şunlardır:\r\n	1. İsim, insanın kişiliğine ve yaşamının t&uuml;m d&ouml;nemlerine (&ccedil;ocukluk, gen&ccedil;lik ve yaşlılık) uygun olmalıdır.\r\n	2. Zat ve Rahman gibi Y&uuml;ce Allah&rsquo;ın zatına ait isimlerden olmamalıdır.\r\n	3. En doğru isimler Abdullah, Abdurrahman, Abdurrahim gibi kulluğu &ccedil;ağrıştıran isimlerdir.[1]\r\n	4. Peygamberlerin (a.s) ve Masum İmamların (a.s) isimleri g&uuml;zel isimlerdir.\r\n	Bir rivayette peygamberlerin isimlerinin en g&uuml;zel isimler olduğu buyurulmuştur.[2] İmam sadık (a.s) buyuruyor: &lsquo;Resulullah (s.a.a) ş&ouml;yle buyurdu: &Uuml;&ccedil; tane oğlu olupta onlardan birinin adını Muhammed koymayan kimse bana cefa etmiştir.&rsquo;[3]\r\n	5. K&ouml;t&uuml; manası olan veya k&ouml;t&uuml; insanların isimlerinden olmamalıdır. İmam Bakır (a.s) buyuruyor: &lsquo;Resulullah (s.a.a) en g&uuml;zel ve en k&ouml;t&uuml; isimlerin şunlar olduğunu buyurdu: En g&uuml;zel isimler: Abdullah, Abdurrahman... En k&ouml;t&uuml; isimler: Dırar, Merre, Harp, Zalim.&rsquo;[4] Bazı rivayetlerde Hakem, Hakim, Halit ve Malik gibi isimlerde bunlara eklenmiştir.[5]\r\n	G&uuml;zel isimlerinde kendi i&ccedil;inde değerlisi ve &uuml;st&uuml;n olanları vardır. İsim insanın ayrıcalık ve değerini ortaya koyan isimlerden olmalıdır.\r\n	&nbsp;----------\r\n	[1] -Biharu&rsquo;l-Envar, c.101, s.130\r\n	[2] -a.g.e\r\n	[3] -a.g.e\r\n	[4] -H&uuml;r Amuli, Vesailu&rsquo;ş-Şia, c.21, s.399, H. 27403, el-Mektebet&uuml;&rsquo;l-İslami, 5. Baskı, HK.1398.\r\n	[5] -H&uuml;r Amuli, a.g.e. s.398, H. 27399.'),(34,'tr38','<p>\r\n	Allah&rsquo;ın b&uuml;t&uuml;n yaratılış aleminde ve insanların yaşamındaki rol&uuml; ilahi hikmete g&ouml;redir ve Onun iradesi, varlık aleminde ilahi s&uuml;nnetlerle her an uygulanmaktadır.</p>\r\n','<p>\r\n	Allah&rsquo;ın b&uuml;t&uuml;n yaratılış alemindeki ve insan yaşamındaki rol&uuml; ilahi hikmete g&ouml;re olup, Onun iradesi, varlık aleminde bu ilahi s&uuml;nnetlerle her an uygulanmaktadır. Onun karşı konulmaz iradesi, insanın kemale ulaşması i&ccedil;in varlık aleminin en ezeli kanunu olarak her şeye hakimdir.<br />\r\n	Bu s&uuml;nnet ve kanunlar g&ouml;r&uuml;nen alemdeki normal etkileriyle sınırlı değildir. Bir&ccedil;ok maddi ve manevi sebeplerde, zahir ve batın, bilin&ccedil;li ya da bilin&ccedil;siz bir meseleyi etkilemekte, onların b&uuml;t&uuml;n sonu&ccedil;ları ilahi emrin izin ve teyidiyle herkesin yaşamında kendisini g&ouml;stermektedir. Ş&ouml;yle ki, Allah Teala mutlak feyiz verici olarak en k&uuml;&ccedil;&uuml;k bir ihmalk&acirc;rlık yapmamaktadır. Bunun sonucu olarak insan kendi istek ve iradesine dayanarak izleyeceği yolu belirlemesi, Allah&rsquo;ın iradesinin ger&ccedil;ekleşmesindeki temel bir kanal olmakta ve her bir insanın tezkiye ve kemaline etki etmektedir.<br />\r\n	Buna g&ouml;re cevap şu olur: Hi&ccedil; bir iş Allah&rsquo;ın hikmetli iradesinin dışında değildir. Ve bu ilahi irade insan yaşamının her anında hazırdır. Hatta insanın k&uuml;&ccedil;&uuml;k hedefleri de olsa varlık aleminin cevabı, bir yardımcı olarak ona bu yolla ulaşacak ve bu yetki ilk fırsatta kendisine verilecektir. İnsanın kendi iradesiyle kendi yolunu se&ccedil;ebilmesi ilahi bir l&uuml;tuftur. Yine Allah&rsquo;ın insanı kendi haline bırakmaması ve daha iyi se&ccedil;imler yapabilme ortamlarını hazırlaması Onun sonsuz l&uuml;tfundandır.<br />\r\n	İnsan, yaşamında -ister maddi olsun ister manevi- varlık aleminden istediği şeyi, Allah&rsquo;ın feyizinden en y&uuml;ce menfaatleri g&ouml;z &ouml;n&uuml;ne alınarak cevap almakta ve bu onun bireysel yaşamında g&ouml;r&uuml;lmektedir. Bununla birlikte insanın cahilce isteklerinden kaynaklanan sınırlamalar, y&uuml;ce ve zati istekleriyle &ccedil;elişen istekler, insanın onların yanlış olduğunu anlamasına sebep olacak ve yaratılışının asıl hedefinin farkına varacaktır.<br />\r\n	Demek ki Allah&rsquo;ın ezeli iradesi yaşama hakimdir ve insanın iradesinden, varlık alemi vasıtasıyla belli şart ve kanallarla bir kişinin en y&uuml;ce maslahatlarına ortam hazırlamak i&ccedil;in d&uuml;zenlenmiştir.<br />\r\n	M&uuml;min kimse aleme hakim olan olayların mahiyetini bildiğinden onların t&uuml;m&uuml;n&uuml; ilahi inayet olarak g&ouml;rmekte ve onların hakikatini kendisine olan oranını anlamakta, Allah&rsquo;tan gelen aşk ve nihai saadet talebini kabul etmektedir. B&ouml;yle biri teslim ve rıza makamına ulaştıktan sonra b&uuml;t&uuml;n sınırlamalardan kurtulur, sonsuz kudret, irade ve rahmete bağlanır.<br />\r\n	Bu konuda daha fazla bilgi edinmek isterseniz sitemizde yayınlanan ve aşağıda &ouml;rneğini verdiğimiz benzer konulara bakabilirsiniz:<br />\r\n	28934<br />\r\n	25135</p>\r\n','Allah&rsquo;ın b&uuml;t&uuml;n yaratılış aleminde ve insanların yaşamındaki rol&uuml; ilahi hikmete g&ouml;redir ve Onun iradesi, varlık aleminde ilahi s&uuml;nnetlerle her an uygulanmaktadır.','Allah&rsquo;ın b&uuml;t&uuml;n yaratılış alemindeki ve insan yaşamındaki rol&uuml; ilahi hikmete g&ouml;re olup, Onun iradesi, varlık aleminde bu ilahi s&uuml;nnetlerle her an uygulanmaktadır. Onun karşı konulmaz iradesi, insanın kemale ulaşması i&ccedil;in varlık aleminin en ezeli kanunu olarak her şeye hakimdir.\r\n	Bu s&uuml;nnet ve kanunlar g&ouml;r&uuml;nen alemdeki normal etkileriyle sınırlı değildir. Bir&ccedil;ok maddi ve manevi sebeplerde, zahir ve batın, bilin&ccedil;li ya da bilin&ccedil;siz bir meseleyi etkilemekte, onların b&uuml;t&uuml;n sonu&ccedil;ları ilahi emrin izin ve teyidiyle herkesin yaşamında kendisini g&ouml;stermektedir. Ş&ouml;yle ki, Allah Teala mutlak feyiz verici olarak en k&uuml;&ccedil;&uuml;k bir ihmalk&acirc;rlık yapmamaktadır. Bunun sonucu olarak insan kendi istek ve iradesine dayanarak izleyeceği yolu belirlemesi, Allah&rsquo;ın iradesinin ger&ccedil;ekleşmesindeki temel bir kanal olmakta ve her bir insanın tezkiye ve kemaline etki etmektedir.\r\n	Buna g&ouml;re cevap şu olur: Hi&ccedil; bir iş Allah&rsquo;ın hikmetli iradesinin dışında değildir. Ve bu ilahi irade insan yaşamının her anında hazırdır. Hatta insanın k&uuml;&ccedil;&uuml;k hedefleri de olsa varlık aleminin cevabı, bir yardımcı olarak ona bu yolla ulaşacak ve bu yetki ilk fırsatta kendisine verilecektir. İnsanın kendi iradesiyle kendi yolunu se&ccedil;ebilmesi ilahi bir l&uuml;tuftur. Yine Allah&rsquo;ın insanı kendi haline bırakmaması ve daha iyi se&ccedil;imler yapabilme ortamlarını hazırlaması Onun sonsuz l&uuml;tfundandır.\r\n	İnsan, yaşamında -ister maddi olsun ister manevi- varlık aleminden istediği şeyi, Allah&rsquo;ın feyizinden en y&uuml;ce menfaatleri g&ouml;z &ouml;n&uuml;ne alınarak cevap almakta ve bu onun bireysel yaşamında g&ouml;r&uuml;lmektedir. Bununla birlikte insanın cahilce isteklerinden kaynaklanan sınırlamalar, y&uuml;ce ve zati istekleriyle &ccedil;elişen istekler, insanın onların yanlış olduğunu anlamasına sebep olacak ve yaratılışının asıl hedefinin farkına varacaktır.\r\n	Demek ki Allah&rsquo;ın ezeli iradesi yaşama hakimdir ve insanın iradesinden, varlık alemi vasıtasıyla belli şart ve kanallarla bir kişinin en y&uuml;ce maslahatlarına ortam hazırlamak i&ccedil;in d&uuml;zenlenmiştir.\r\n	M&uuml;min kimse aleme hakim olan olayların mahiyetini bildiğinden onların t&uuml;m&uuml;n&uuml; ilahi inayet olarak g&ouml;rmekte ve onların hakikatini kendisine olan oranını anlamakta, Allah&rsquo;tan gelen aşk ve nihai saadet talebini kabul etmektedir. B&ouml;yle biri teslim ve rıza makamına ulaştıktan sonra b&uuml;t&uuml;n sınırlamalardan kurtulur, sonsuz kudret, irade ve rahmete bağlanır.\r\n	Bu konuda daha fazla bilgi edinmek isterseniz sitemizde yayınlanan ve aşağıda &ouml;rneğini verdiğimiz benzer konulara bakabilirsiniz:\r\n	28934\r\n	25135'),(35,'tr39','<p>\r\n	Allah&rsquo;ın vechi, yaratılmışların dergahına y&ouml;nelmesi i&ccedil;in onlara onunla tecelli ettiği bir şeydir. Bu, O&rsquo;nun hayat, ilim, kudret, işitme ve g&ouml;rme gibi &ouml;nemli sıfatlarıdır. Yine hilkat, rızk, mağfiret, rahmet gibi fiili sıfatlar ve O&rsquo;nun alametleri Allah&rsquo;ın vechi (Vechullah)&rsquo;dir. Ayrıca Şianın rivayetlerinde Masum İmamlar (a.s) vechullah olarak sunulmuşlardır. Zira onlar ilahi isim ve sıfatların tam ve eksiksiz &ouml;rnekleridirler. Hz. Ali de (a.s) vechullah diye nitelendirilmiştir. &Ccedil;&uuml;nk&uuml; Allah&rsquo;ın isim ve sıfatları Onda tam olarak tecelli etmektedir.<br />\r\n	Masum İmamlar (a.s) ilahi sıfatların tam bir tecelli ve aynaları olduklarından Allah&rsquo;ın mukaddes zatı gibi yok olmazlar. Buna g&ouml;re İmam Ali&rsquo;yi (a.s) şu anda maddi alemde g&ouml;remesekte yine de hep vardır. Aynı şekilde İmam Mehdi (a.s) nur-u vahidin devamı olan bir diğer vechullahtır.</p>\r\n','<p>\r\n	<br />\r\n	&nbsp;Vech&rsquo;in Manası<br />\r\n	&lsquo;Vech&rsquo; ve &lsquo;Cihet&rsquo; eş anlamlı kelimelerdir. &Ouml;rfte bir şeyin vechi,o şeyin başkasıyla y&uuml;z y&uuml;ze ve ilgili olduğu tarafıdır. Nitekim bir cisimin vechi onun dış y&uuml;zeyidir.[1]<br />\r\n	Allah&rsquo;ın vechi, yaratılmışların, dergahına y&ouml;nelmesi i&ccedil;in onlara onunla tecelli ettiği şeydir. Bu, O&rsquo;nun hayat, ilim, kudret, işitme ve g&ouml;rme gibi &ouml;nemli sıfatlarıdır. Yine hilkat, rızk, mağfiret, rahmet gibi fiili sıfatlar ve O&rsquo;nun alametleri Allah&rsquo;ın vechi (vechullah)&rsquo;dir.[2]<br />\r\n	&nbsp;<br />\r\n	Vechullah&rsquo;ın Ayetteki Manası<br />\r\n	&lsquo;Onun vechinden (zatından) başka her şey helak olucudur.&rsquo; ayetindeki vechullah&rsquo;tan (Onun vechi&rsquo;nden) maksadın ne olduğu hakkında m&uuml;fessirler iki ihtimal zikretmişlerdir:<br />\r\n	1. Kimi m&uuml;fessirlere g&ouml;re &lsquo;Vech&rsquo;ten maksat &lsquo;Zat&rsquo; olup &lsquo;Allah&rsquo;ın zatından başka her şey yok olacak&rsquo;[3] demektir. Bu ihtimalin soruyla alakası yoktur.<br />\r\n	2. Kimiside ş&ouml;yle demektedir: &lsquo;Vech&rsquo;ten maksat bir t&uuml;r&nbsp; Allah&rsquo;a ait olan şey demektir. Onun isim ve sıfatlarından tutunda dinler, salih kulların amelleri, enbiya, melekler, şehidler ve m&uuml;minler gibi dergahının mukarreblerinin t&uuml;m&uuml; Allah&rsquo;ın vecihlerindendirler.[4]<br />\r\n	Bu ihtimale g&ouml;re tasavvur edebildiğimiz her varlık &ouml;z&uuml;nde helak ve batıl olan varlıklardır. Allah Teala&rsquo;nın vereceği şeyin dışında bir hakikatleri yoktur. Allah&rsquo;a mensup olmayan şey hakikatten t&uuml;m&uuml;yle uzak olup, vehimden başka bir şey değildir. Veya hayalin hakikat diye g&ouml;sterdiği bir seraptır. &Ouml;rneğin putların hakikatı taş, tahta, demirden başka bir şey değildir.[5] Ya da Allah&rsquo;ın yaratırken kendisine cisim ve ruh verdiği insan gibi. İnsanlığın kemal sıfatlarının t&uuml;m&uuml;n&uuml; Allah vermiş ve t&uuml;m&uuml; Onundur. &Ouml;yleyse Allah&rsquo;ın fazlıyla bize feyiz ettiği miktardaki hakikat bizim yanımızdadır ancak. O feyiz ise Onun rahmet, rızık, fazl, ihsan vb. gibi &ouml;nemli sıfatlarının g&ouml;stergesi olan ayetleridir. Demek ki ger&ccedil;ekte helak ve batıl olmayacak hakikat, Allah&rsquo;ın mukaddes zatında olan &ouml;nemli sıfatları ve yarattıklarında olan hakikattır.[6] Alemin değişerek sona ereceği ger&ccedil;eğini g&ouml;z &ouml;n&uuml;ne aldığımızda, onun ardından daha kamil bir varlık gelecektir. Ve bu alemin sona ermesi onun helak olup, yokluğa g&ouml;m&uuml;lmesi demek değildir. Bu, d&uuml;nya aleminden ahiret alemine intikali demektir.[7]<br />\r\n	Kısacası her iki ihtimale g&ouml;re ayetin maksadı şudur: Allah&rsquo;ın dışındaki b&uuml;t&uuml;n varlıklar m&uuml;mk&uuml;n&uuml;&rsquo;l-v&uuml;cut (var olmaları imkan dahilinde olanlar) olup, varlıklarını Allah&rsquo;tan almış olsalar bile zatlarında (&ouml;zlerinde) yokluk ve helaktırlar. Zatında yokluk ve batıllık olmayan tek varlık Allah&rsquo;ın zatıdır.[8]<br />\r\n	Ayetin ikinci ihtimaline g&ouml;re vechullah&rsquo;ın kimde tecelli ettiğinin bilinmesi gerekir.<br />\r\n	&nbsp;<br />\r\n	Vechullah Kimlerdir?<br />\r\n	Genel olarak ilahi y&ouml;n&uuml; ve bir t&uuml;r Allah&rsquo;a ait olan her şey -ayetin ikinci ihtimali hakkında s&ouml;ylendiği gibi- vechullahtır. Kur&rsquo;an-ı Kerim buyuruyor: &lsquo;Doğu da, batı da Allah&#39;ındır. Nereye d&ouml;nerseniz d&ouml;n&uuml;n, orada Allah&#39;a d&ouml;nm&uuml;ş olursunuz. Ş&uuml;phe yok ki Allah&#39;ın l&uuml;tf&uuml;, rahmeti boldur, o her şeyi bilir.&rsquo;[9] Nereye bakılırsa orası vechullahtır. Zira Allah&rsquo;ın ilim ve kudreti her yeri kaplamıştır. Nitekim Hz. Ali (a.s) ş&ouml;yle buyuruyor: &lsquo;Yaratıklarıyla yarattıklarına tecelli eden Allah&rsquo;a hamd olsun.&rsquo;[10] Varlık alemi baştan başa Allah&rsquo;ın tecellisinin aynasıdır ve onda kendisini g&ouml;stermektedir.<br />\r\n	İnsan, Allah&rsquo;ın yarattığı varlıklardan biri ve yer y&uuml;z&uuml;ndeki halifesi olduğundan -(Hani Rabbin meleklere, &lsquo;Ben yery&uuml;z&uuml;nde mutlaka bir halife yaratacağım.&rsquo; demişti. Onlarda demişlerdi ki: orada bozgunculuk yapacak ve kan d&ouml;kecek birini mi yaratacaksın?)-[11] sahip olabileceği en &uuml;st&uuml;n makama sahiptir. Allah, her şeyin maliki olarak &uuml;st&uuml;n bir makamı olduğundan halifesi de Onun isim, sıfatlar ve vechinin tecellisidir. Bu y&uuml;celik ve şerafet b&uuml;t&uuml;n insanların zatında vardır.<br />\r\n	Bu arada insan-ı kamil, Y&uuml;ce Allah&rsquo;ın celal ve cemal sıfatlarının aynası olup, ilahi isim ve sıfatlarıyla adlandırılarak diğer b&uuml;t&uuml;n yaratılmışlardan daha &uuml;st&uuml;nd&uuml;r. Onların s&ouml;z&uuml;, davranışı, hareketi, kısacası insan-ı kamil&rsquo;in b&uuml;t&uuml;n yaşamı Allah&rsquo;ı g&ouml;stermektedir. &Ccedil;&uuml;nk&uuml; onun her şeyi Allah Teala i&ccedil;indir.[12]&nbsp; &Ouml;yleyse insan-ı kamil, diğer varlıklar arasında en &uuml;st&uuml;n ve en b&uuml;y&uuml;k vechullah&rsquo;tır.<br />\r\n	Hadislere baktığımızda Resul-i Ekrem&rsquo;in (s.a.a), İmam Ali&rsquo;nin (a.s), Hz. Zehra&rsquo;nın (s.a) ve diğer Masum İmamların (a.s) &ouml;zel bir konuma, &ouml;zel varlık mertebesine sahip olduklarını, varlık aleminin en &uuml;st&uuml;n&uuml; olarak ger&ccedil;ek insan-ı kamil ve vechullah olduklarını g&ouml;rmekteyiz. Zira o mukaddes zatlar (a.s) Allah-u Subhan&rsquo;ın ism-i a&rsquo;zam&rsquo;ının tecellileridirler.<br />\r\n	İmam Ali (a.s) ise bir yaratılmış ve varlık olarak işin hakkını eda etmiş, Allah&rsquo;ın mutlak cemal ve celal sıfatlarının aynası olup, ism-i a&rsquo;zam&rsquo;ının tecellisidir. İsm-i A&rsquo;zam &ouml;yle bir makamdır ki kim bu makama ulaşsa alemde tasarruf edebilir, olağan &uuml;st&uuml; işler yapabilir.[13] Bu da İmam Ali&rsquo;nin (a.s) ve diğer Masum İmamların (a.s) vechullah olduğu anlamına gelmektedir.<br />\r\n	Bir &ccedil;ok rivayette Peygamberler&nbsp; ve Masum İmamlar (a.s) vechullah diye tanıtılmıştır. &Ouml;rneğin:<br />\r\n	1. İmam Rıza (a.s) Ebaselt&rsquo;e ş&ouml;yle buyurdu: &lsquo;Vechullah, peygamberler, resuller ve h&uuml;ccetleridir. Onların vesilesiyle Allah&rsquo;a y&ouml;nelinilir, Onun dinine ve marifetine ulaşırlar... Allah -azze ve celle- buyuruyor: Onun vechinden (zatından) başka her şey helak olucudur.&rsquo;[14]<br />\r\n	2. İmam Sadık (a.s) &lsquo;Onun vechinden (zatından) başka her şey helak olucudur.&rsquo; ayeti hakkında &lsquo;Biz Allah&rsquo;ın vechiyiz ve onunla Allah&rsquo;a gitmek gerek.&rsquo; diye buyurmaktadır.[15]<br />\r\n	&Ouml;yleyse İmam Ali (a.s) -ve diğer Masum İmamlar (a.s) ki hepsi bir nurdandırlar-[16] ilahi sıfat ve isimlerin tecellileri olduklarından yok olmazlar. Şu anda Onları maddi alemde maddi cisimleriyle g&ouml;rmesekte manevi ve ruhsal y&ouml;nleri zatlarında sabittir ve bekadadırlar.[17]<br />\r\n	Toparlayacak olursak, insan-ı kamil&rsquo;in en belirgin ve ger&ccedil;ek &ouml;rneği olan İmam Ali&rsquo;nin (a.s) vechullah olması, ilahi isimler, sıfatlar ve ism-i a&rsquo;zam&rsquo;ın tam g&ouml;stergesi olması demektir. Her ne kadar Onun (a.s) maddi bedenini bu d&uuml;nyada g&ouml;rmesekte ruhani ve vechullah y&ouml;n&uuml; zat-ı mukaddes-i ilahi&rsquo;nin kendisi gibi yok olmayacak ve baki kalacaktır.<br />\r\n	Daha fazla bilgi i&ccedil;in bkz: Peygamber ve Ehl-i Beyt&rsquo;in (a.s) Şu Anda Yaşadıklarının Anlamı ve Delilleri: 26033.<br />\r\n	&nbsp;------------<br />\r\n	[1] -Tabatabai, Seyyid Muhammed H&uuml;seyin, Tefsiru&rsquo;l-Mizan, (Musavi Hemedani, Seyyid Muhammed Bakır&rsquo;ın Fars&ccedil;a &ccedil;evirisinden), c.16, s.134, Defter-i İntişarat-ı İslami, Kum, 5. Baskı, HŞ.1374; Kureşi, Seyyid Ali Ekber, Kamus-i Kur&rsquo;an, c.7, s.184, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, 6. Baskı, Tahran, HŞ.1371.<br />\r\n	[2] -Tefsiru&rsquo;l-Mizan, (Fars&ccedil;a &ccedil;evirisi), c.16, s.134.<br />\r\n	[3] -Mekarim Şirazi, Nasir, Tefsir-i N&uuml;mune, c.16, s.1889, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, 1. Baskı, Tahran, HŞ.1374; Tabersi, Fazl b. Hasan, Mecmau&rsquo;l-Beyan Fi-Tefsiri&rsquo;l-Kur&rsquo;an, M&uuml;terciman, c.18, s.246, İntişarat-ı Ferahani, 1. Baskı, Tahran, HŞ.1360.<br />\r\n	[4] -Tefsiru&rsquo;l-Mizan, (Fars&ccedil;a &ccedil;evirisi), c.7, s.144 ve c.16, s.134.<br />\r\n	[5] -Putperestler her ne kadar putun Allah&rsquo;a ait olduğunu s&ouml;yleseler ve onun varlığının Allah&rsquo;tan ve vechullah olduğunu itiraf etselerde onların Allah&rsquo;tan ayrı olarak alemin idaresinde etkili olduğuna inanırlardı. Ve bundan dolayı Allah&rsquo;a değil onlara ibadet ederlerdi. Halbuki hi&ccedil;bir varlığın hi&ccedil; bir şeyde kendi başına etkisi yoktur. Bu y&uuml;zden varlık aleminde Allah Teala&rsquo;dan başka kimse tapınılmaya layık değildir. (Tefsiru&rsquo;l-Mizan, (Fars&ccedil;a &ccedil;evirisi), c.16, s.135.)&nbsp;&nbsp; &nbsp;<br />\r\n	[6] -Tefsiru&rsquo;l-Mizan, (Fars&ccedil;a &ccedil;evirisi), c.16, s.134-135.<br />\r\n	[7] -a.g.e. c.16, s.137-138.<br />\r\n	[8] -a.g.e. c.16, s.136-a.g.e. c.16, s.137-138..<br />\r\n	[9] -Bakara/115<br />\r\n	[10] -Nehc&uuml;&rsquo;l-Belağa (Subhi Salih), s.155 (M&uuml;essese-i Daru&rsquo;l-Hicret).<br />\r\n	[11] -Bakara/30<br />\r\n	[12] -Cevadi Amuli, Abdullah, Ali (a.s), Mazhar-ı Esmay-ı H&uuml;snay-ı İlahi, (D&uuml;zenleyen: Bendali, Said), s.13, Merkez-i Neşr-i İsra, Kum, 1. Baskı, HŞ. 1380.<br />\r\n	[13] -Allame Hasanzade Amuli, Hasan, İnsan-ı Kamil Ez Didgah-ı Nehc&uuml;&rsquo;l-Belağa, s.58-59, İntişarat-ı Kıyam, &Ccedil;ap-ı Yaran, Kum, 3. Baskı, HŞ.1381; Ali (a.s), Mazhar-ı Esmay-ı H&uuml;snay-ı İlahi, s.14; Muhammed Şucai, İnsan ve Hialfet-i İlahi, s.25-38, M&uuml;essese-i Hademat-ı Ferhengi-i Resa, Tahran, 1. Baskı, HŞ.1362<br />\r\n	[14] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.4, s.3, Tabersi, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, L&uuml;bnan, HK.1404.<br />\r\n	[15] -a.g.e. s.5, H.10<br />\r\n	[16] -a.g.e. c.36, s.281 ve 223: &lsquo;Ey Muhammed! Ş&uuml;phesiz ben, Ali&rsquo;yi, Fatıma&rsquo;yı, Hasan&rsquo;ı, H&uuml;seyin&rsquo;i (Ondan sonra gelen) İmamları bir nurdan yarattım.&rsquo;<br />\r\n	[17] -Allame Hasanzade, Hasan, Nehc&uuml;&rsquo;l-Velayet, s. 8-14, Neşr-i Elif Lam Mim, &Ccedil;ap-ı Nevid-i İslam, Kum, 2. Baskı, HŞ.1385.</p>\r\n','Allah&rsquo;ın vechi, yaratılmışların dergahına y&ouml;nelmesi i&ccedil;in onlara onunla tecelli ettiği bir şeydir. Bu, O&rsquo;nun hayat, ilim, kudret, işitme ve g&ouml;rme gibi &ouml;nemli sıfatlarıdır. Yine hilkat, rızk, mağfiret, rahmet gibi fiili sıfatlar ve O&rsquo;nun alametleri Allah&rsquo;ın vechi (Vechullah)&rsquo;dir. Ayrıca Şianın rivayetlerinde Masum İmamlar (a.s) vechullah olarak sunulmuşlardır. Zira onlar ilahi isim ve sıfatların tam ve eksiksiz &ouml;rnekleridirler. Hz. Ali de (a.s) vechullah diye nitelendirilmiştir. &Ccedil;&uuml;nk&uuml; Allah&rsquo;ın isim ve sıfatları Onda tam olarak tecelli etmektedir.\r\n	Masum İmamlar (a.s) ilahi sıfatların tam bir tecelli ve aynaları olduklarından Allah&rsquo;ın mukaddes zatı gibi yok olmazlar. Buna g&ouml;re İmam Ali&rsquo;yi (a.s) şu anda maddi alemde g&ouml;remesekte yine de hep vardır. Aynı şekilde İmam Mehdi (a.s) nur-u vahidin devamı olan bir diğer vechullahtır.','&nbsp;Vech&rsquo;in Manası\r\n	&lsquo;Vech&rsquo; ve &lsquo;Cihet&rsquo; eş anlamlı kelimelerdir. &Ouml;rfte bir şeyin vechi,o şeyin başkasıyla y&uuml;z y&uuml;ze ve ilgili olduğu tarafıdır. Nitekim bir cisimin vechi onun dış y&uuml;zeyidir.[1]\r\n	Allah&rsquo;ın vechi, yaratılmışların, dergahına y&ouml;nelmesi i&ccedil;in onlara onunla tecelli ettiği şeydir. Bu, O&rsquo;nun hayat, ilim, kudret, işitme ve g&ouml;rme gibi &ouml;nemli sıfatlarıdır. Yine hilkat, rızk, mağfiret, rahmet gibi fiili sıfatlar ve O&rsquo;nun alametleri Allah&rsquo;ın vechi (vechullah)&rsquo;dir.[2]\r\n	&nbsp;\r\n	Vechullah&rsquo;ın Ayetteki Manası\r\n	&lsquo;Onun vechinden (zatından) başka her şey helak olucudur.&rsquo; ayetindeki vechullah&rsquo;tan (Onun vechi&rsquo;nden) maksadın ne olduğu hakkında m&uuml;fessirler iki ihtimal zikretmişlerdir:\r\n	1. Kimi m&uuml;fessirlere g&ouml;re &lsquo;Vech&rsquo;ten maksat &lsquo;Zat&rsquo; olup &lsquo;Allah&rsquo;ın zatından başka her şey yok olacak&rsquo;[3] demektir. Bu ihtimalin soruyla alakası yoktur.\r\n	2. Kimiside ş&ouml;yle demektedir: &lsquo;Vech&rsquo;ten maksat bir t&uuml;r&nbsp; Allah&rsquo;a ait olan şey demektir. Onun isim ve sıfatlarından tutunda dinler, salih kulların amelleri, enbiya, melekler, şehidler ve m&uuml;minler gibi dergahının mukarreblerinin t&uuml;m&uuml; Allah&rsquo;ın vecihlerindendirler.[4]\r\n	Bu ihtimale g&ouml;re tasavvur edebildiğimiz her varlık &ouml;z&uuml;nde helak ve batıl olan varlıklardır. Allah Teala&rsquo;nın vereceği şeyin dışında bir hakikatleri yoktur. Allah&rsquo;a mensup olmayan şey hakikatten t&uuml;m&uuml;yle uzak olup, vehimden başka bir şey değildir. Veya hayalin hakikat diye g&ouml;sterdiği bir seraptır. &Ouml;rneğin putların hakikatı taş, tahta, demirden başka bir şey değildir.[5] Ya da Allah&rsquo;ın yaratırken kendisine cisim ve ruh verdiği insan gibi. İnsanlığın kemal sıfatlarının t&uuml;m&uuml;n&uuml; Allah vermiş ve t&uuml;m&uuml; Onundur. &Ouml;yleyse Allah&rsquo;ın fazlıyla bize feyiz ettiği miktardaki hakikat bizim yanımızdadır ancak. O feyiz ise Onun rahmet, rızık, fazl, ihsan vb. gibi &ouml;nemli sıfatlarının g&ouml;stergesi olan ayetleridir. Demek ki ger&ccedil;ekte helak ve batıl olmayacak hakikat, Allah&rsquo;ın mukaddes zatında olan &ouml;nemli sıfatları ve yarattıklarında olan hakikattır.[6] Alemin değişerek sona ereceği ger&ccedil;eğini g&ouml;z &ouml;n&uuml;ne aldığımızda, onun ardından daha kamil bir varlık gelecektir. Ve bu alemin sona ermesi onun helak olup, yokluğa g&ouml;m&uuml;lmesi demek değildir. Bu, d&uuml;nya aleminden ahiret alemine intikali demektir.[7]\r\n	Kısacası her iki ihtimale g&ouml;re ayetin maksadı şudur: Allah&rsquo;ın dışındaki b&uuml;t&uuml;n varlıklar m&uuml;mk&uuml;n&uuml;&rsquo;l-v&uuml;cut (var olmaları imkan dahilinde olanlar) olup, varlıklarını Allah&rsquo;tan almış olsalar bile zatlarında (&ouml;zlerinde) yokluk ve helaktırlar. Zatında yokluk ve batıllık olmayan tek varlık Allah&rsquo;ın zatıdır.[8]\r\n	Ayetin ikinci ihtimaline g&ouml;re vechullah&rsquo;ın kimde tecelli ettiğinin bilinmesi gerekir.\r\n	&nbsp;\r\n	Vechullah Kimlerdir?\r\n	Genel olarak ilahi y&ouml;n&uuml; ve bir t&uuml;r Allah&rsquo;a ait olan her şey -ayetin ikinci ihtimali hakkında s&ouml;ylendiği gibi- vechullahtır. Kur&rsquo;an-ı Kerim buyuruyor: &lsquo;Doğu da, batı da Allah&#39;ındır. Nereye d&ouml;nerseniz d&ouml;n&uuml;n, orada Allah&#39;a d&ouml;nm&uuml;ş olursunuz. Ş&uuml;phe yok ki Allah&#39;ın l&uuml;tf&uuml;, rahmeti boldur, o her şeyi bilir.&rsquo;[9] Nereye bakılırsa orası vechullahtır. Zira Allah&rsquo;ın ilim ve kudreti her yeri kaplamıştır. Nitekim Hz. Ali (a.s) ş&ouml;yle buyuruyor: &lsquo;Yaratıklarıyla yarattıklarına tecelli eden Allah&rsquo;a hamd olsun.&rsquo;[10] Varlık alemi baştan başa Allah&rsquo;ın tecellisinin aynasıdır ve onda kendisini g&ouml;stermektedir.\r\n	İnsan, Allah&rsquo;ın yarattığı varlıklardan biri ve yer y&uuml;z&uuml;ndeki halifesi olduğundan -(Hani Rabbin meleklere, &lsquo;Ben yery&uuml;z&uuml;nde mutlaka bir halife yaratacağım.&rsquo; demişti. Onlarda demişlerdi ki: orada bozgunculuk yapacak ve kan d&ouml;kecek birini mi yaratacaksın?)-[11] sahip olabileceği en &uuml;st&uuml;n makama sahiptir. Allah, her şeyin maliki olarak &uuml;st&uuml;n bir makamı olduğundan halifesi de Onun isim, sıfatlar ve vechinin tecellisidir. Bu y&uuml;celik ve şerafet b&uuml;t&uuml;n insanların zatında vardır.\r\n	Bu arada insan-ı kamil, Y&uuml;ce Allah&rsquo;ın celal ve cemal sıfatlarının aynası olup, ilahi isim ve sıfatlarıyla adlandırılarak diğer b&uuml;t&uuml;n yaratılmışlardan daha &uuml;st&uuml;nd&uuml;r. Onların s&ouml;z&uuml;, davranışı, hareketi, kısacası insan-ı kamil&rsquo;in b&uuml;t&uuml;n yaşamı Allah&rsquo;ı g&ouml;stermektedir. &Ccedil;&uuml;nk&uuml; onun her şeyi Allah Teala i&ccedil;indir.[12]&nbsp; &Ouml;yleyse insan-ı kamil, diğer varlıklar arasında en &uuml;st&uuml;n ve en b&uuml;y&uuml;k vechullah&rsquo;tır.\r\n	Hadislere baktığımızda Resul-i Ekrem&rsquo;in (s.a.a), İmam Ali&rsquo;nin (a.s), Hz. Zehra&rsquo;nın (s.a) ve diğer Masum İmamların (a.s) &ouml;zel bir konuma, &ouml;zel varlık mertebesine sahip olduklarını, varlık aleminin en &uuml;st&uuml;n&uuml; olarak ger&ccedil;ek insan-ı kamil ve vechullah olduklarını g&ouml;rmekteyiz. Zira o mukaddes zatlar (a.s) Allah-u Subhan&rsquo;ın ism-i a&rsquo;zam&rsquo;ının tecellileridirler.\r\n	İmam Ali (a.s) ise bir yaratılmış ve varlık olarak işin hakkını eda etmiş, Allah&rsquo;ın mutlak cemal ve celal sıfatlarının aynası olup, ism-i a&rsquo;zam&rsquo;ının tecellisidir. İsm-i A&rsquo;zam &ouml;yle bir makamdır ki kim bu makama ulaşsa alemde tasarruf edebilir, olağan &uuml;st&uuml; işler yapabilir.[13] Bu da İmam Ali&rsquo;nin (a.s) ve diğer Masum İmamların (a.s) vechullah olduğu anlamına gelmektedir.\r\n	Bir &ccedil;ok rivayette Peygamberler&nbsp; ve Masum İmamlar (a.s) vechullah diye tanıtılmıştır. &Ouml;rneğin:\r\n	1. İmam Rıza (a.s) Ebaselt&rsquo;e ş&ouml;yle buyurdu: &lsquo;Vechullah, peygamberler, resuller ve h&uuml;ccetleridir. Onların vesilesiyle Allah&rsquo;a y&ouml;nelinilir, Onun dinine ve marifetine ulaşırlar... Allah -azze ve celle- buyuruyor: Onun vechinden (zatından) başka her şey helak olucudur.&rsquo;[14]\r\n	2. İmam Sadık (a.s) &lsquo;Onun vechinden (zatından) başka her şey helak olucudur.&rsquo; ayeti hakkında &lsquo;Biz Allah&rsquo;ın vechiyiz ve onunla Allah&rsquo;a gitmek gerek.&rsquo; diye buyurmaktadır.[15]\r\n	&Ouml;yleyse İmam Ali (a.s) -ve diğer Masum İmamlar (a.s) ki hepsi bir nurdandırlar-[16] ilahi sıfat ve isimlerin tecellileri olduklarından yok olmazlar. Şu anda Onları maddi alemde maddi cisimleriyle g&ouml;rmesekte manevi ve ruhsal y&ouml;nleri zatlarında sabittir ve bekadadırlar.[17]\r\n	Toparlayacak olursak, insan-ı kamil&rsquo;in en belirgin ve ger&ccedil;ek &ouml;rneği olan İmam Ali&rsquo;nin (a.s) vechullah olması, ilahi isimler, sıfatlar ve ism-i a&rsquo;zam&rsquo;ın tam g&ouml;stergesi olması demektir. Her ne kadar Onun (a.s) maddi bedenini bu d&uuml;nyada g&ouml;rmesekte ruhani ve vechullah y&ouml;n&uuml; zat-ı mukaddes-i ilahi&rsquo;nin kendisi gibi yok olmayacak ve baki kalacaktır.\r\n	Daha fazla bilgi i&ccedil;in bkz: Peygamber ve Ehl-i Beyt&rsquo;in (a.s) Şu Anda Yaşadıklarının Anlamı ve Delilleri: 26033.\r\n	&nbsp;------------\r\n	[1] -Tabatabai, Seyyid Muhammed H&uuml;seyin, Tefsiru&rsquo;l-Mizan, (Musavi Hemedani, Seyyid Muhammed Bakır&rsquo;ın Fars&ccedil;a &ccedil;evirisinden), c.16, s.134, Defter-i İntişarat-ı İslami, Kum, 5. Baskı, HŞ.1374; Kureşi, Seyyid Ali Ekber, Kamus-i Kur&rsquo;an, c.7, s.184, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, 6. Baskı, Tahran, HŞ.1371.\r\n	[2] -Tefsiru&rsquo;l-Mizan, (Fars&ccedil;a &ccedil;evirisi), c.16, s.134.\r\n	[3] -Mekarim Şirazi, Nasir, Tefsir-i N&uuml;mune, c.16, s.1889, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, 1. Baskı, Tahran, HŞ.1374; Tabersi, Fazl b. Hasan, Mecmau&rsquo;l-Beyan Fi-Tefsiri&rsquo;l-Kur&rsquo;an, M&uuml;terciman, c.18, s.246, İntişarat-ı Ferahani, 1. Baskı, Tahran, HŞ.1360.\r\n	[4] -Tefsiru&rsquo;l-Mizan, (Fars&ccedil;a &ccedil;evirisi), c.7, s.144 ve c.16, s.134.\r\n	[5] -Putperestler her ne kadar putun Allah&rsquo;a ait olduğunu s&ouml;yleseler ve onun varlığının Allah&rsquo;tan ve vechullah olduğunu itiraf etselerde onların Allah&rsquo;tan ayrı olarak alemin idaresinde etkili olduğuna inanırlardı. Ve bundan dolayı Allah&rsquo;a değil onlara ibadet ederlerdi. Halbuki hi&ccedil;bir varlığın hi&ccedil; bir şeyde kendi başına etkisi yoktur. Bu y&uuml;zden varlık aleminde Allah Teala&rsquo;dan başka kimse tapınılmaya layık değildir. (Tefsiru&rsquo;l-Mizan, (Fars&ccedil;a &ccedil;evirisi), c.16, s.135.)&nbsp;&nbsp; &nbsp;\r\n	[6] -Tefsiru&rsquo;l-Mizan, (Fars&ccedil;a &ccedil;evirisi), c.16, s.134-135.\r\n	[7] -a.g.e. c.16, s.137-138.\r\n	[8] -a.g.e. c.16, s.136-a.g.e. c.16, s.137-138..\r\n	[9] -Bakara/115\r\n	[10] -Nehc&uuml;&rsquo;l-Belağa (Subhi Salih), s.155 (M&uuml;essese-i Daru&rsquo;l-Hicret).\r\n	[11] -Bakara/30\r\n	[12] -Cevadi Amuli, Abdullah, Ali (a.s), Mazhar-ı Esmay-ı H&uuml;snay-ı İlahi, (D&uuml;zenleyen: Bendali, Said), s.13, Merkez-i Neşr-i İsra, Kum, 1. Baskı, HŞ. 1380.\r\n	[13] -Allame Hasanzade Amuli, Hasan, İnsan-ı Kamil Ez Didgah-ı Nehc&uuml;&rsquo;l-Belağa, s.58-59, İntişarat-ı Kıyam, &Ccedil;ap-ı Yaran, Kum, 3. Baskı, HŞ.1381; Ali (a.s), Mazhar-ı Esmay-ı H&uuml;snay-ı İlahi, s.14; Muhammed Şucai, İnsan ve Hialfet-i İlahi, s.25-38, M&uuml;essese-i Hademat-ı Ferhengi-i Resa, Tahran, 1. Baskı, HŞ.1362\r\n	[14] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.4, s.3, Tabersi, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, L&uuml;bnan, HK.1404.\r\n	[15] -a.g.e. s.5, H.10\r\n	[16] -a.g.e. c.36, s.281 ve 223: &lsquo;Ey Muhammed! Ş&uuml;phesiz ben, Ali&rsquo;yi, Fatıma&rsquo;yı, Hasan&rsquo;ı, H&uuml;seyin&rsquo;i (Ondan sonra gelen) İmamları bir nurdan yarattım.&rsquo;\r\n	[17] -Allame Hasanzade, Hasan, Nehc&uuml;&rsquo;l-Velayet, s. 8-14, Neşr-i Elif Lam Mim, &Ccedil;ap-ı Nevid-i İslam, Kum, 2. Baskı, HŞ.1385.'),(36,'tr40','<p>\r\n	Şefaat Kur&rsquo;an da &uuml;&ccedil; gruba ayrılmıştır. Bu &uuml;&ccedil; gruptaki ayetlerin hepsini birden ele aldığımızda Allah&rsquo;ın dışında kimsenin kendi başına şefaat edemiyeceği, Allah&rsquo;tan başkaları şefaat edeceklerse bu da Allah&rsquo;ın izniyle olacağı anlaşılmaktadır.<br />\r\n	Ayet ve hadislerden, şefaatin yalnızca kıyamette olmayacağı, berzahta da şefaat edileceği &ccedil;ıkmaktadır.</p>\r\n','<p>\r\n	<br />\r\n	&nbsp;L&uuml;gatte Şefaat<br />\r\n	Şefaat kelimesinin aslı olan Şef&rsquo;, bir şeyi bir şeye bağlamak demektir. Şefaat ise birinden yardım almak i&ccedil;in birini birine bağlamaya denir. Genellikle makamı y&uuml;ksek olan birinin makamı d&uuml;ş&uuml;k olan birine bağlandığı yerlerde kullanılır.[1]<br />\r\n	Istılahta Şefaat<br />\r\n	Şefaat ıstılahta, bir yaratılmışın&nbsp; başka bir yaratılmışla Allah arasında ona hayır ulaştırmak veya ondan bir şerri defetmek i&ccedil;in -bu ister d&uuml;nyada olsun ister ahirette- vasıta olması demektir.[2]<br />\r\n	Şefaat&ccedil;iye tevess&uuml;l eden kimse, kendi g&uuml;c&uuml; tek başına hedefine ulaşmaya yeterli olmayan kimsedir. Bu y&uuml;zden kendi g&uuml;c&uuml;n&uuml; şefaati&ccedil;inin g&uuml;c&uuml;yle birleştirir. Sonu&ccedil;ta onu iki katına &ccedil;ıkararak isteğine ulaşır. Eğer b&ouml;yle yapmaz ve kendi g&uuml;c&uuml;yle yetinseydi amacına ulaşmayacaktı. &Ccedil;&uuml;nk&uuml; kendi g&uuml;c&uuml; tek başına eksik, zayıf ve yetersizdir.[3]<br />\r\n	Kur&rsquo;an&rsquo;da Şefaat<br />\r\n	Şefaat Kur&rsquo;an da genel olarak &uuml;&ccedil; gruba ayrılır:<br />\r\n	1. Bazı ayetlerde şefaat t&uuml;m&uuml;yle reddedilir. &Ouml;rneğin: &lsquo;Korkun o g&uuml;nden ki hi&ccedil; kimse, hi&ccedil; kimse adına bir şey &ouml;deyemez; kimsenin kimseye şefaati kabul edilmez, kimseden karşılık da alınmaz, onlara yardım da edilmez.&rsquo;[4]<br />\r\n	Bir başka ayette ş&ouml;yle buyuruluyor: &lsquo;Ne alış-verişin, ne dostluğun ne de hi&ccedil; bir şefaatin olmadığı g&uuml;n gelmeden sizi rızıklandırdığımız şeylerden infak edin.&rsquo;[5]<br />\r\n	2. Bazı ayetlerde şefaat edileceği, ama bunu yalnızca Allah&rsquo;a ait olduğu buyurulmaktadır: &rsquo;(Mahşerde) Rablerinden başka ne bir dost, ne de bir şefaat&ccedil;ileri vardır.&rsquo;[6]<br />\r\n	&lsquo;De ki: &#39;Şefaat t&uuml;m&uuml;yle Allah&#39;ındır.&rsquo;[7]<br />\r\n	3. Bazı ayetlerde ise Allah&rsquo;ın izin verdiği kimselerin şefaatlerinin kabul edileceği bildirilmektedir: &lsquo;O g&uuml;n rahmanın izin verdiği ve s&ouml;z&uuml;nden hoşnut olduğu kimsenin dışında hi&ccedil; kimse şefaat edemez. O, &ouml;nlerinde ve arkalarında ne varsa bilir. Onların bilgisi bunu kavrayıp kuşatamaz.&rsquo;[8]<br />\r\n	Bu &uuml;&ccedil; grup ayeti bir arada g&ouml;z &ouml;n&uuml;ne aldığımızda şu sonuca ulaşırız: Allah&rsquo;tan başka kimse kendi başına şefaat edemez. Birisi b&ouml;yle bir g&uuml;ce sahip olursa o g&uuml;c&uuml; ona Allah vermiştir.<br />\r\n	Buradan anlaşılmaktadır ki, şefaatin olmadığını bildiren ayetler kıyamet g&uuml;n&uuml;ndeki şefaat i&ccedil;inse Allah izin verse de vermese de kimse kendi başına şefaat edemeyecektir. Şefaat edileceğini buyuran ayetler ise &ouml;ncelikle şefaatin Allah&rsquo;a ait olduğu, ardından Allah&rsquo;tan başka şefaat edeceklerin ancak O&rsquo;nun izniyle şefaat edebilecekleri buyurulmaktadır. Demek ki Allah&rsquo;tan başkalarıda Allah&rsquo;ın izniyle şefaat edebilecekler.[9]<br />\r\n	Bir rivayette İmam Sadık (a.s) Şiileri berzah azabından korkutarak ş&ouml;yle buyuruyor: &lsquo;Andolsun Allah&rsquo;a Ben yalnızca sizin berzahınızdan korkuyorum. İş bize d&uuml;şt&uuml;ğ&uuml;nde biz sizden daha &ouml;ncelikliyiz.&rsquo;[10]<br />\r\n	Rivayet demek istiyor ki, berzah alemi, bazı Şiiler i&ccedil;in zorluklar alemidir. &Ouml;yle ki İmam (a.s) Şiileri i&ccedil;in endişe duymaktadır. Ancak bu, orada şefaatin olmadığı anlamına gelmez. M&uuml;min kimse şefaat şartlarına sahip olursa berzahta bile Resul-i Ekrem (s.a.a) ve Ehl-i Beyt (a.s) imdada yetişecekler.<br />\r\n	Burada dikkatlerinizi birka&ccedil; noktaya &ccedil;ekmek istiyoruz:<br />\r\n	1. Bedaiu&rsquo;l-Kelam Fi-Tefsir-i Ayati&rsquo;l-Ahkam[11] adlı eserde yukarıdaki rivayetin sağlıklı olmadığını s&ouml;yl&uuml;yor. Ayrıca rivayetin senedi de m&uuml;rseledir. B&ouml;yle rivayetlerin alimlerin nezdinde pek itibarı yoktur.<br />\r\n	2. Şefaat hakkındaki rivayetlerden, şefaatin yalnızca kıyametle sınırlı olmadığı, şefaat şartlarına sahip olanların berzahta bile Resul-i Ekrem (s.a.a) ve Ehl-i Beyt&rsquo;in (a.s) şefaatine nail olacakları anlaşılmaktadır.<br />\r\n	&Ccedil;eşitli rivayetlerde muhtazar halinde veya &ouml;ld&uuml;kten sonra bazıları i&ccedil;in, Resul-i Ekrem (s.a.a) ve Ehl-i Beyt&rsquo;in (a.s) istiğfar edecekleri ve Onların (a.s) duasıyla azaptan kurtulacakları buyurulmuştur. Resul-i Ekrem (s.a.a) ve Ehl-i Beyt&rsquo;in (a.s) istiğfarı, merhameti, &ouml;l&uuml;m meleğinden istekleri, insanların cenazesinin başında bulunmaları, Onların (a.s) berzahta da şefaat edeceklerini g&ouml;sterir.[12]<br />\r\n	Resul-i Ekrem (s.a.a), Hz. Ali (a.s)&rsquo;a ş&ouml;yle buyurmuştur: &lsquo;...Seni sevenler &ouml;ld&uuml;klerinde seni g&ouml;recekler. Sen onlara şefaat edeceksin ve g&ouml;zlerinin nuru olacaksın.&rsquo;[13]<br />\r\n	Son olarak diyoruz ki, berzahta şefaati reddeden bir rivayet g&ouml;rmedik. Bu konudaki ayet ve rivayetlere baktığımızda berzahta da şefaatin olacağı anlaşılmaktadır.<br />\r\n	İlgili dizinler:<br />\r\n	-Kıyamette Şefaat, 5303 (Site:470)<br />\r\n	-İslamda Şefaat Kavramı, 5010 (Site:350)<br />\r\n	&nbsp;-----------<br />\r\n	[1] -Ragıb İsfahani, Hasan b. Muhammed, el-M&uuml;fredat Fi Garibi&rsquo;l-Kur&rsquo;an, s.457, Daru&rsquo;l-İlm ed-Daru&rsquo;ş-Şamiyye, Dimeşk, Beyrut, HK.1412.<br />\r\n	[2] -Porsiman Yazılımı-2<br />\r\n	[3] -Tabatabai, Muhammed H&uuml;seyin, el-Mizan (Fars&ccedil;a &ccedil;evirisi, Musavi Hemedani, Seyyid Muhammed Bakır) c.1, s.238, Defter-i İntişarat-ı İslami, Kum, 5. Baskı, HŞ.1374.<br />\r\n	[4] -Bakara/48<br />\r\n	[5] -Bakara/254<br />\r\n	[6] -En&rsquo;am/51<br />\r\n	[7] -Z&uuml;mer/44<br />\r\n	[8] -Taha/109-110<br />\r\n	[9] -el-Mizan (Fars&ccedil;a &ccedil;evirisi) c.1, s.238,<br />\r\n	[10] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.6, s.214, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1404<br />\r\n	[11] -Meliki Meyaneci, Muhammed Bakır, Bedaiu&rsquo;l-Kelam Fi-Tefsir-i Ayati&rsquo;l-Ahkam, s.158, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1400.<br />\r\n	[12] -Bu konuda daha fazla bilgi i&ccedil;in Bedaiu&rsquo;l-Kelam Fi-Tefsir-i Ayati&rsquo;l-Ahkam, s.158&rsquo;e bakınız.<br />\r\n	[13] -Biharu&rsquo;l-Envar, c.6, s.194.</p>\r\n','Şefaat Kur&rsquo;an da &uuml;&ccedil; gruba ayrılmıştır. Bu &uuml;&ccedil; gruptaki ayetlerin hepsini birden ele aldığımızda Allah&rsquo;ın dışında kimsenin kendi başına şefaat edemiyeceği, Allah&rsquo;tan başkaları şefaat edeceklerse bu da Allah&rsquo;ın izniyle olacağı anlaşılmaktadır.\r\n	Ayet ve hadislerden, şefaatin yalnızca kıyamette olmayacağı, berzahta da şefaat edileceği &ccedil;ıkmaktadır.','&nbsp;L&uuml;gatte Şefaat\r\n	Şefaat kelimesinin aslı olan Şef&rsquo;, bir şeyi bir şeye bağlamak demektir. Şefaat ise birinden yardım almak i&ccedil;in birini birine bağlamaya denir. Genellikle makamı y&uuml;ksek olan birinin makamı d&uuml;ş&uuml;k olan birine bağlandığı yerlerde kullanılır.[1]\r\n	Istılahta Şefaat\r\n	Şefaat ıstılahta, bir yaratılmışın&nbsp; başka bir yaratılmışla Allah arasında ona hayır ulaştırmak veya ondan bir şerri defetmek i&ccedil;in -bu ister d&uuml;nyada olsun ister ahirette- vasıta olması demektir.[2]\r\n	Şefaat&ccedil;iye tevess&uuml;l eden kimse, kendi g&uuml;c&uuml; tek başına hedefine ulaşmaya yeterli olmayan kimsedir. Bu y&uuml;zden kendi g&uuml;c&uuml;n&uuml; şefaati&ccedil;inin g&uuml;c&uuml;yle birleştirir. Sonu&ccedil;ta onu iki katına &ccedil;ıkararak isteğine ulaşır. Eğer b&ouml;yle yapmaz ve kendi g&uuml;c&uuml;yle yetinseydi amacına ulaşmayacaktı. &Ccedil;&uuml;nk&uuml; kendi g&uuml;c&uuml; tek başına eksik, zayıf ve yetersizdir.[3]\r\n	Kur&rsquo;an&rsquo;da Şefaat\r\n	Şefaat Kur&rsquo;an da genel olarak &uuml;&ccedil; gruba ayrılır:\r\n	1. Bazı ayetlerde şefaat t&uuml;m&uuml;yle reddedilir. &Ouml;rneğin: &lsquo;Korkun o g&uuml;nden ki hi&ccedil; kimse, hi&ccedil; kimse adına bir şey &ouml;deyemez; kimsenin kimseye şefaati kabul edilmez, kimseden karşılık da alınmaz, onlara yardım da edilmez.&rsquo;[4]\r\n	Bir başka ayette ş&ouml;yle buyuruluyor: &lsquo;Ne alış-verişin, ne dostluğun ne de hi&ccedil; bir şefaatin olmadığı g&uuml;n gelmeden sizi rızıklandırdığımız şeylerden infak edin.&rsquo;[5]\r\n	2. Bazı ayetlerde şefaat edileceği, ama bunu yalnızca Allah&rsquo;a ait olduğu buyurulmaktadır: &rsquo;(Mahşerde) Rablerinden başka ne bir dost, ne de bir şefaat&ccedil;ileri vardır.&rsquo;[6]\r\n	&lsquo;De ki: &#39;Şefaat t&uuml;m&uuml;yle Allah&#39;ındır.&rsquo;[7]\r\n	3. Bazı ayetlerde ise Allah&rsquo;ın izin verdiği kimselerin şefaatlerinin kabul edileceği bildirilmektedir: &lsquo;O g&uuml;n rahmanın izin verdiği ve s&ouml;z&uuml;nden hoşnut olduğu kimsenin dışında hi&ccedil; kimse şefaat edemez. O, &ouml;nlerinde ve arkalarında ne varsa bilir. Onların bilgisi bunu kavrayıp kuşatamaz.&rsquo;[8]\r\n	Bu &uuml;&ccedil; grup ayeti bir arada g&ouml;z &ouml;n&uuml;ne aldığımızda şu sonuca ulaşırız: Allah&rsquo;tan başka kimse kendi başına şefaat edemez. Birisi b&ouml;yle bir g&uuml;ce sahip olursa o g&uuml;c&uuml; ona Allah vermiştir.\r\n	Buradan anlaşılmaktadır ki, şefaatin olmadığını bildiren ayetler kıyamet g&uuml;n&uuml;ndeki şefaat i&ccedil;inse Allah izin verse de vermese de kimse kendi başına şefaat edemeyecektir. Şefaat edileceğini buyuran ayetler ise &ouml;ncelikle şefaatin Allah&rsquo;a ait olduğu, ardından Allah&rsquo;tan başka şefaat edeceklerin ancak O&rsquo;nun izniyle şefaat edebilecekleri buyurulmaktadır. Demek ki Allah&rsquo;tan başkalarıda Allah&rsquo;ın izniyle şefaat edebilecekler.[9]\r\n	Bir rivayette İmam Sadık (a.s) Şiileri berzah azabından korkutarak ş&ouml;yle buyuruyor: &lsquo;Andolsun Allah&rsquo;a Ben yalnızca sizin berzahınızdan korkuyorum. İş bize d&uuml;şt&uuml;ğ&uuml;nde biz sizden daha &ouml;ncelikliyiz.&rsquo;[10]\r\n	Rivayet demek istiyor ki, berzah alemi, bazı Şiiler i&ccedil;in zorluklar alemidir. &Ouml;yle ki İmam (a.s) Şiileri i&ccedil;in endişe duymaktadır. Ancak bu, orada şefaatin olmadığı anlamına gelmez. M&uuml;min kimse şefaat şartlarına sahip olursa berzahta bile Resul-i Ekrem (s.a.a) ve Ehl-i Beyt (a.s) imdada yetişecekler.\r\n	Burada dikkatlerinizi birka&ccedil; noktaya &ccedil;ekmek istiyoruz:\r\n	1. Bedaiu&rsquo;l-Kelam Fi-Tefsir-i Ayati&rsquo;l-Ahkam[11] adlı eserde yukarıdaki rivayetin sağlıklı olmadığını s&ouml;yl&uuml;yor. Ayrıca rivayetin senedi de m&uuml;rseledir. B&ouml;yle rivayetlerin alimlerin nezdinde pek itibarı yoktur.\r\n	2. Şefaat hakkındaki rivayetlerden, şefaatin yalnızca kıyametle sınırlı olmadığı, şefaat şartlarına sahip olanların berzahta bile Resul-i Ekrem (s.a.a) ve Ehl-i Beyt&rsquo;in (a.s) şefaatine nail olacakları anlaşılmaktadır.\r\n	&Ccedil;eşitli rivayetlerde muhtazar halinde veya &ouml;ld&uuml;kten sonra bazıları i&ccedil;in, Resul-i Ekrem (s.a.a) ve Ehl-i Beyt&rsquo;in (a.s) istiğfar edecekleri ve Onların (a.s) duasıyla azaptan kurtulacakları buyurulmuştur. Resul-i Ekrem (s.a.a) ve Ehl-i Beyt&rsquo;in (a.s) istiğfarı, merhameti, &ouml;l&uuml;m meleğinden istekleri, insanların cenazesinin başında bulunmaları, Onların (a.s) berzahta da şefaat edeceklerini g&ouml;sterir.[12]\r\n	Resul-i Ekrem (s.a.a), Hz. Ali (a.s)&rsquo;a ş&ouml;yle buyurmuştur: &lsquo;...Seni sevenler &ouml;ld&uuml;klerinde seni g&ouml;recekler. Sen onlara şefaat edeceksin ve g&ouml;zlerinin nuru olacaksın.&rsquo;[13]\r\n	Son olarak diyoruz ki, berzahta şefaati reddeden bir rivayet g&ouml;rmedik. Bu konudaki ayet ve rivayetlere baktığımızda berzahta da şefaatin olacağı anlaşılmaktadır.\r\n	İlgili dizinler:\r\n	-Kıyamette Şefaat, 5303 (Site:470)\r\n	-İslamda Şefaat Kavramı, 5010 (Site:350)\r\n	&nbsp;-----------\r\n	[1] -Ragıb İsfahani, Hasan b. Muhammed, el-M&uuml;fredat Fi Garibi&rsquo;l-Kur&rsquo;an, s.457, Daru&rsquo;l-İlm ed-Daru&rsquo;ş-Şamiyye, Dimeşk, Beyrut, HK.1412.\r\n	[2] -Porsiman Yazılımı-2\r\n	[3] -Tabatabai, Muhammed H&uuml;seyin, el-Mizan (Fars&ccedil;a &ccedil;evirisi, Musavi Hemedani, Seyyid Muhammed Bakır) c.1, s.238, Defter-i İntişarat-ı İslami, Kum, 5. Baskı, HŞ.1374.\r\n	[4] -Bakara/48\r\n	[5] -Bakara/254\r\n	[6] -En&rsquo;am/51\r\n	[7] -Z&uuml;mer/44\r\n	[8] -Taha/109-110\r\n	[9] -el-Mizan (Fars&ccedil;a &ccedil;evirisi) c.1, s.238,\r\n	[10] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.6, s.214, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1404\r\n	[11] -Meliki Meyaneci, Muhammed Bakır, Bedaiu&rsquo;l-Kelam Fi-Tefsir-i Ayati&rsquo;l-Ahkam, s.158, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1400.\r\n	[12] -Bu konuda daha fazla bilgi i&ccedil;in Bedaiu&rsquo;l-Kelam Fi-Tefsir-i Ayati&rsquo;l-Ahkam, s.158&rsquo;e bakınız.\r\n	[13] -Biharu&rsquo;l-Envar, c.6, s.194.'),(37,'tr41','<p>\r\n	Kur&rsquo;an&rsquo;da ve rivayetlerde &lsquo;Gasaku&rsquo;l-Leyl&rsquo; ve Nisfu&rsquo;l-Leyl&rsquo; ifadeleriyle gece yarısına işaret edilmiştir.<br />\r\n	Allah Teala Kur&rsquo;an da ş&ouml;yle buyuruyor: <strong><em>&lsquo;G&uuml;neşin zeval vaktinde, geceleyin karanlık basınca ve fecir</em></strong><strong><em> &ccedil;ağında namaz kıl; ş&uuml;phe yok ki sabah namazı, (meleklerden taraf) tanık olunandır.&rsquo;</em></strong><br />\r\n	İmam Sadık (a.s) buyuruyor: <em>&lsquo;G&uuml;neş battıktan sonra g&ouml;kteki kızıllığın &ccedil;ekilmesi yatsının başlangıcıdır. Sonu ise &lsquo;gasaku&rsquo;l-leyl&rsquo;e yani gece yarısına kadardır.&rsquo;</em><br />\r\n	Bu konuda gelen rivayetlere baktığımızda &lsquo;gece yarısı&rsquo; kavramının M&uuml;sl&uuml;manlar i&ccedil;in yabancı olmadığını g&ouml;rmekteyiz.<br />\r\n	Zifiri karanlık manasına gelen &lsquo;Gasak&rsquo; kelimesine dayanarak karanlığı bulmak zor olmayacaktır. Peygamberimizin (s.a.a) d&ouml;neminde saatin olmaması, zamanı belirlemek i&ccedil;in hi&ccedil; bir alet ve aracın olmadığı anlamına gelmez. Onların astronomi bilgisinden yoksun oldukları s&ouml;ylenemez. Beşerin astronomi bilgisi Peygamberimizden (s.a.a) birka&ccedil; bin yıl &ouml;ncesine gitmektedir.<br />\r\n	Belirtmek gerekir ki şer&rsquo;i &ouml;ğle vakti, g&uuml;neşin g&ouml;ğ&uuml;n orta yerinden batıya doğru y&ouml;nelmesiyle başlar. Buna g&ouml;re rasathane sitelerinde verilen bilgiler şer&rsquo;i vakitler i&ccedil;in s&ouml;ylenen &ouml;l&ccedil;&uuml;lere uyarsa doğrudur. Uymazsa değildir.<br />\r\n	S&uuml;nni ve Şii arasındaki &nbsp;şer&rsquo;i vakitlerin farklılığı konusunda Abdurrahman el-Cezayiri, Seyyid Muhammed el-Garavi ve Yasir Mazih&rsquo;in eseri olan <em>el-Fıkh Ala&rsquo;l-Mezahibi&rsquo;l-Erbaa ve Mezheb-i Ehl-i Beyt</em> (c.1, s.277) adlı esere bakabilirsiniz.</p>\r\n','<p>\r\n	<br />\r\n	&nbsp;Sorunuz ger&ccedil;ekte birka&ccedil; b&ouml;l&uuml;mden oluşmaktadır. Cevabı sorudaki sıralamaya g&ouml;re vereceğiz.<br />\r\n	1. Peygamberimizin d&ouml;neminde şer&rsquo;i gece yarısı nasıl hesaplanırdı?<br />\r\n	Cevaba ge&ccedil;meden &ouml;nce birka&ccedil; noktayı hatırlatmakta fayda var:<br />\r\n	a) Kur&rsquo;an&rsquo;da ve rivayetlerde &lsquo;Gasaku&rsquo;l-Leyl&rsquo; ve Nisfu&rsquo;l-Leyl&rsquo; ifadeleriyle gece yarısına işaret edilmiştir.<br />\r\n	Allah Teala Kur&rsquo;an da ş&ouml;yle buyuruyor: &lsquo;G&uuml;neşin zeval vaktinde, geceleyin karanlık basınca ve fecir &ccedil;ağında namaz kıl; ş&uuml;phe yok ki sabah namazı, (meleklerden taraf) tanık olunandır.&rsquo;[1]<br />\r\n	Ragıb, &lsquo;el-M&uuml;fredat&rsquo;ta ş&ouml;yle diyor: &lsquo;Gasaku&rsquo;l-Leyl, zifiri karanlık manasına gelir.&rsquo;[2] &lsquo;Gasak&rsquo; kelimesinin zifiri karanlık manasına gelmesi ve karanlık, gece yarısında daha yoğun olduğundan bu kelime &lsquo;gece yarısı&rsquo; manasına da gelmektedir.[3]<br />\r\n	Rivyetlere gelince, İmam Bakır (a.s) buyuruyor: &lsquo;Gece namazının vakti gece yarısı ile gecenin sonuna kadardır.&rsquo;[4]<br />\r\n	İmam Sadık (a.s) buyuruyor: &lsquo;Yatsı namazının başlangıcı g&uuml;neşin batmasından sonra (g&ouml;kteki) kızıllığın gittiği vakittir. Sonu ise Gasaku&rsquo;l-Leyl yani gece yarısına kadardır.&rsquo;[5]<br />\r\n	b) Bu konuda gelen rivayetleri incelediğimizde M&uuml;sl&uuml;manların gece yarısı kavramını iyice anladıklarını g&ouml;rmekteyiz. Zira Masum İmamların (a.s) gece yarısı meselesinden bahsettikleri rivayetlerin hi&ccedil; birinde raviler gece yarısının vakti ve onun niteliği hakkında soru sormamışlardır. Bu da meselenin halk i&ccedil;in anlaşılmaz bir durum olmadığını g&ouml;stermektedir.<br />\r\n	2. Peygambermizin d&ouml;neminde gece yarısı nasıl hesaplanırdı?<br />\r\n	&lsquo;b&rsquo; şıkkında da belirtildiği gibi o zamanlarda gece yarısı meselesi anlaşılmaz bir durum değildi. Bununla birlikte insanın aklına bir takım ihtimaller gelmektedir ki aşağıda onları getiriyoruz:<br />\r\n	I) Zifiri karanlık manasına gelen &lsquo;Gasak&rsquo; kelimesi g&ouml;z &ouml;n&uuml;ne alındığında onun manasını bulmak zor olmayacaktır. Zira gecenin en karanlık zamanı gece yarısıdır.<br />\r\n	II) İslamın başlagıcında saatin olmaması zamanı belirlemek i&ccedil;in hi&ccedil; bir alet ve aracın olmadığı anlamına gelmez. Beşer &ouml;nceden beri zamanı belirlemek i&ccedil;in &ccedil;eşitli aletlerden yararlanmış ve onlara g&ouml;re işlerini ayarlamıştır.<br />\r\n	3. O zamanlarda halkın astronomi bilgisinin olmadığı iddiasını Kur&rsquo;an-ı Kerim &ccedil;&uuml;r&uuml;tmektedir.[6]<br />\r\n	4. Sorunuzun &ouml;ğle ezanı vaktinin rasathane sitelerinde gelen vakitle farklı olduğu kısmına hakkında belirtmek gerekir ki g&uuml;neş g&ouml;ğ&uuml;n ortasından batıya y&ouml;neldiğinde &ouml;ğle namazının vakti girmiş olur. Bunu da belirlemenin en g&uuml;zel yolu bir &lsquo;ş&acirc;his&rsquo;ten faydalanmaktır. Yani bir &ccedil;ubuk veya benzeri şey d&uuml;z bir zemine dikilir. G&uuml;neş sabahleyin doğduğunda onun g&ouml;lgesi batıya doğrudur. G&uuml;neş y&uuml;kseldik&ccedil;e bu g&ouml;lge kısalır. G&ouml;lge en kısa haddine ulaştığında &ouml;ğle vakti girmiş olur. Bundan sonra uzamaya başlayıp doğuya doğru d&ouml;nd&uuml;ğ&uuml;nde &ouml;ğle ve ikindi namazının vakti girer.[7] Mekke gibi bazı şehirlerde bazı g&uuml;nler &ouml;ğle vakti g&ouml;lge tamamen kaybolur ve g&uuml;neş dikey olarak gelir. B&ouml;yle yerlerde g&ouml;lge yeniden g&ouml;r&uuml;lmeye başladığında &ouml;ğle ve ikindi namazının vakti girmiş olur.[8]<br />\r\n	Ayrıca, &ouml;ğle, ikindi, akşam ve yatsı namazlarının &ouml;zel vakitleri var ki bunun i&ccedil;in ameli risalelere bakabilirsiniz.[9]<br />\r\n	Şimdiye kadar s&ouml;ylenenler şer&rsquo;i &ouml;ğle vaktini belirlemek hakkında idi. Buna g&ouml;re radyo ve televizyonlarda okunan ezanlar ve rasathane gibi sitelerin verdiği vakitler bu &ouml;l&ccedil;&uuml;ye uyarsa doğrudur, uymazsa değildir.<br />\r\n	5. Şii ve s&uuml;nni arasındaki şer&rsquo;i vakitlerin ihtilaflı olup olmadığı konusunda Abdurrahman el-Cezayiri, Seyyid Muhammed el-Garavi ve Yasir Mazih&rsquo;in eseri olan el-Fıkh Ala&rsquo;l-Mezahibi&rsquo;l-Erbaa ve Mezheb-i Ehl-i Beyt&rsquo;e (c.1, s.277) ve Muhammed Cevad Muğniye&rsquo;nin el-Fıkh Ala&rsquo;l-Mezahibi&rsquo;l-Hamsa (c.1, s.79) adlı kitaplara bakabilirsiniz.<br />\r\n	&nbsp;--------------<br />\r\n	[1] -İsra/78<br />\r\n	[2] -Ragıb İsfahani, Hasan b. Muhammed, el-M&uuml;fredat Fi Garibi&rsquo;l-Kur&rsquo;an, c.606, &lsquo;Veka&rsquo; maddesi, Naşir: Daru&rsquo;l-İlm ed-Daru&rsquo;ş-Şamiyye, Dimeşk, Beyrut,1. Baskı, HK.1412: Gasaku&rsquo;l-Leyl: Şiddet-u Zulmetihi.<br />\r\n	[3] -Mekarim Şirazi, Nasir, Tefsir-i N&uuml;mune, c.12, s.222, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, 1. Baskı, Tahran, HŞ.1374.<br />\r\n	[4] -Şeyh Saduk, Muhammed b. Ali, Men La-Yahduruhu&rsquo;l-Fakih, c.1, s.477, İntişarat-ı Camiay-ı M&uuml;derrisin, Kum, 2. Baskı, HK.1413.<br />\r\n	[5] -Şeyh Saduk, a.g.e. c.1, s.219, 657.<br />\r\n	[6] -Nahl/16<br />\r\n	[7] -Kuleyni, Muhammed b. Yakup, Kafi, c.3, s.267, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HŞ.1365: İmam Sadık (a.s) buyuruyor: G&uuml;neş zeval vaktine geldiğinde &ouml;ğle ve ikindinin vakti girmiştir. Ancak bu (&ouml;ğle), ondan (ikindiden) &ouml;ncedir.<br />\r\n	[8] -İmam Humeyni (ve Mekarim Şirazi), Tevzihu&rsquo;l-Mesail (Haşiyeli), c.1, s.402. Ancak belirtmek gerekir ki saat 12 her zaman &ouml;ğlenin şer&rsquo;i vakti değildir. Yılın bazı g&uuml;nlerinde saat 12&rsquo;den &ouml;nce bazı g&uuml;nlerinde 12&rsquo;den sonradır. Saat 12, resmiyete g&ouml;re olup insanların &ouml;ğle i&ccedil;in kendilerini ayarladıkları bir zamandır, şer&rsquo;i y&ouml;n&uuml; yoktur.<br />\r\n	[9] -İmam Humeyni, Tevzihu&rsquo;l-Mesail (Haşiyeli), c.1, s.403 ve 406.</p>\r\n','Kur&rsquo;an&rsquo;da ve rivayetlerde &lsquo;Gasaku&rsquo;l-Leyl&rsquo; ve Nisfu&rsquo;l-Leyl&rsquo; ifadeleriyle gece yarısına işaret edilmiştir.\r\n	Allah Teala Kur&rsquo;an da ş&ouml;yle buyuruyor: &lsquo;G&uuml;neşin zeval vaktinde, geceleyin karanlık basınca ve fecir &ccedil;ağında namaz kıl; ş&uuml;phe yok ki sabah namazı, (meleklerden taraf) tanık olunandır.&rsquo;\r\n	İmam Sadık (a.s) buyuruyor: &lsquo;G&uuml;neş battıktan sonra g&ouml;kteki kızıllığın &ccedil;ekilmesi yatsının başlangıcıdır. Sonu ise &lsquo;gasaku&rsquo;l-leyl&rsquo;e yani gece yarısına kadardır.&rsquo;\r\n	Bu konuda gelen rivayetlere baktığımızda &lsquo;gece yarısı&rsquo; kavramının M&uuml;sl&uuml;manlar i&ccedil;in yabancı olmadığını g&ouml;rmekteyiz.\r\n	Zifiri karanlık manasına gelen &lsquo;Gasak&rsquo; kelimesine dayanarak karanlığı bulmak zor olmayacaktır. Peygamberimizin (s.a.a) d&ouml;neminde saatin olmaması, zamanı belirlemek i&ccedil;in hi&ccedil; bir alet ve aracın olmadığı anlamına gelmez. Onların astronomi bilgisinden yoksun oldukları s&ouml;ylenemez. Beşerin astronomi bilgisi Peygamberimizden (s.a.a) birka&ccedil; bin yıl &ouml;ncesine gitmektedir.\r\n	Belirtmek gerekir ki şer&rsquo;i &ouml;ğle vakti, g&uuml;neşin g&ouml;ğ&uuml;n orta yerinden batıya doğru y&ouml;nelmesiyle başlar. Buna g&ouml;re rasathane sitelerinde verilen bilgiler şer&rsquo;i vakitler i&ccedil;in s&ouml;ylenen &ouml;l&ccedil;&uuml;lere uyarsa doğrudur. Uymazsa değildir.\r\n	S&uuml;nni ve Şii arasındaki &nbsp;şer&rsquo;i vakitlerin farklılığı konusunda Abdurrahman el-Cezayiri, Seyyid Muhammed el-Garavi ve Yasir Mazih&rsquo;in eseri olan el-Fıkh Ala&rsquo;l-Mezahibi&rsquo;l-Erbaa ve Mezheb-i Ehl-i Beyt (c.1, s.277) adlı esere bakabilirsiniz.','&nbsp;Sorunuz ger&ccedil;ekte birka&ccedil; b&ouml;l&uuml;mden oluşmaktadır. Cevabı sorudaki sıralamaya g&ouml;re vereceğiz.\r\n	1. Peygamberimizin d&ouml;neminde şer&rsquo;i gece yarısı nasıl hesaplanırdı?\r\n	Cevaba ge&ccedil;meden &ouml;nce birka&ccedil; noktayı hatırlatmakta fayda var:\r\n	a) Kur&rsquo;an&rsquo;da ve rivayetlerde &lsquo;Gasaku&rsquo;l-Leyl&rsquo; ve Nisfu&rsquo;l-Leyl&rsquo; ifadeleriyle gece yarısına işaret edilmiştir.\r\n	Allah Teala Kur&rsquo;an da ş&ouml;yle buyuruyor: &lsquo;G&uuml;neşin zeval vaktinde, geceleyin karanlık basınca ve fecir &ccedil;ağında namaz kıl; ş&uuml;phe yok ki sabah namazı, (meleklerden taraf) tanık olunandır.&rsquo;[1]\r\n	Ragıb, &lsquo;el-M&uuml;fredat&rsquo;ta ş&ouml;yle diyor: &lsquo;Gasaku&rsquo;l-Leyl, zifiri karanlık manasına gelir.&rsquo;[2] &lsquo;Gasak&rsquo; kelimesinin zifiri karanlık manasına gelmesi ve karanlık, gece yarısında daha yoğun olduğundan bu kelime &lsquo;gece yarısı&rsquo; manasına da gelmektedir.[3]\r\n	Rivyetlere gelince, İmam Bakır (a.s) buyuruyor: &lsquo;Gece namazının vakti gece yarısı ile gecenin sonuna kadardır.&rsquo;[4]\r\n	İmam Sadık (a.s) buyuruyor: &lsquo;Yatsı namazının başlangıcı g&uuml;neşin batmasından sonra (g&ouml;kteki) kızıllığın gittiği vakittir. Sonu ise Gasaku&rsquo;l-Leyl yani gece yarısına kadardır.&rsquo;[5]\r\n	b) Bu konuda gelen rivayetleri incelediğimizde M&uuml;sl&uuml;manların gece yarısı kavramını iyice anladıklarını g&ouml;rmekteyiz. Zira Masum İmamların (a.s) gece yarısı meselesinden bahsettikleri rivayetlerin hi&ccedil; birinde raviler gece yarısının vakti ve onun niteliği hakkında soru sormamışlardır. Bu da meselenin halk i&ccedil;in anlaşılmaz bir durum olmadığını g&ouml;stermektedir.\r\n	2. Peygambermizin d&ouml;neminde gece yarısı nasıl hesaplanırdı?\r\n	&lsquo;b&rsquo; şıkkında da belirtildiği gibi o zamanlarda gece yarısı meselesi anlaşılmaz bir durum değildi. Bununla birlikte insanın aklına bir takım ihtimaller gelmektedir ki aşağıda onları getiriyoruz:\r\n	I) Zifiri karanlık manasına gelen &lsquo;Gasak&rsquo; kelimesi g&ouml;z &ouml;n&uuml;ne alındığında onun manasını bulmak zor olmayacaktır. Zira gecenin en karanlık zamanı gece yarısıdır.\r\n	II) İslamın başlagıcında saatin olmaması zamanı belirlemek i&ccedil;in hi&ccedil; bir alet ve aracın olmadığı anlamına gelmez. Beşer &ouml;nceden beri zamanı belirlemek i&ccedil;in &ccedil;eşitli aletlerden yararlanmış ve onlara g&ouml;re işlerini ayarlamıştır.\r\n	3. O zamanlarda halkın astronomi bilgisinin olmadığı iddiasını Kur&rsquo;an-ı Kerim &ccedil;&uuml;r&uuml;tmektedir.[6]\r\n	4. Sorunuzun &ouml;ğle ezanı vaktinin rasathane sitelerinde gelen vakitle farklı olduğu kısmına hakkında belirtmek gerekir ki g&uuml;neş g&ouml;ğ&uuml;n ortasından batıya y&ouml;neldiğinde &ouml;ğle namazının vakti girmiş olur. Bunu da belirlemenin en g&uuml;zel yolu bir &lsquo;ş&acirc;his&rsquo;ten faydalanmaktır. Yani bir &ccedil;ubuk veya benzeri şey d&uuml;z bir zemine dikilir. G&uuml;neş sabahleyin doğduğunda onun g&ouml;lgesi batıya doğrudur. G&uuml;neş y&uuml;kseldik&ccedil;e bu g&ouml;lge kısalır. G&ouml;lge en kısa haddine ulaştığında &ouml;ğle vakti girmiş olur. Bundan sonra uzamaya başlayıp doğuya doğru d&ouml;nd&uuml;ğ&uuml;nde &ouml;ğle ve ikindi namazının vakti girer.[7] Mekke gibi bazı şehirlerde bazı g&uuml;nler &ouml;ğle vakti g&ouml;lge tamamen kaybolur ve g&uuml;neş dikey olarak gelir. B&ouml;yle yerlerde g&ouml;lge yeniden g&ouml;r&uuml;lmeye başladığında &ouml;ğle ve ikindi namazının vakti girmiş olur.[8]\r\n	Ayrıca, &ouml;ğle, ikindi, akşam ve yatsı namazlarının &ouml;zel vakitleri var ki bunun i&ccedil;in ameli risalelere bakabilirsiniz.[9]\r\n	Şimdiye kadar s&ouml;ylenenler şer&rsquo;i &ouml;ğle vaktini belirlemek hakkında idi. Buna g&ouml;re radyo ve televizyonlarda okunan ezanlar ve rasathane gibi sitelerin verdiği vakitler bu &ouml;l&ccedil;&uuml;ye uyarsa doğrudur, uymazsa değildir.\r\n	5. Şii ve s&uuml;nni arasındaki şer&rsquo;i vakitlerin ihtilaflı olup olmadığı konusunda Abdurrahman el-Cezayiri, Seyyid Muhammed el-Garavi ve Yasir Mazih&rsquo;in eseri olan el-Fıkh Ala&rsquo;l-Mezahibi&rsquo;l-Erbaa ve Mezheb-i Ehl-i Beyt&rsquo;e (c.1, s.277) ve Muhammed Cevad Muğniye&rsquo;nin el-Fıkh Ala&rsquo;l-Mezahibi&rsquo;l-Hamsa (c.1, s.79) adlı kitaplara bakabilirsiniz.\r\n	&nbsp;--------------\r\n	[1] -İsra/78\r\n	[2] -Ragıb İsfahani, Hasan b. Muhammed, el-M&uuml;fredat Fi Garibi&rsquo;l-Kur&rsquo;an, c.606, &lsquo;Veka&rsquo; maddesi, Naşir: Daru&rsquo;l-İlm ed-Daru&rsquo;ş-Şamiyye, Dimeşk, Beyrut,1. Baskı, HK.1412: Gasaku&rsquo;l-Leyl: Şiddet-u Zulmetihi.\r\n	[3] -Mekarim Şirazi, Nasir, Tefsir-i N&uuml;mune, c.12, s.222, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, 1. Baskı, Tahran, HŞ.1374.\r\n	[4] -Şeyh Saduk, Muhammed b. Ali, Men La-Yahduruhu&rsquo;l-Fakih, c.1, s.477, İntişarat-ı Camiay-ı M&uuml;derrisin, Kum, 2. Baskı, HK.1413.\r\n	[5] -Şeyh Saduk, a.g.e. c.1, s.219, 657.\r\n	[6] -Nahl/16\r\n	[7] -Kuleyni, Muhammed b. Yakup, Kafi, c.3, s.267, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HŞ.1365: İmam Sadık (a.s) buyuruyor: G&uuml;neş zeval vaktine geldiğinde &ouml;ğle ve ikindinin vakti girmiştir. Ancak bu (&ouml;ğle), ondan (ikindiden) &ouml;ncedir.\r\n	[8] -İmam Humeyni (ve Mekarim Şirazi), Tevzihu&rsquo;l-Mesail (Haşiyeli), c.1, s.402. Ancak belirtmek gerekir ki saat 12 her zaman &ouml;ğlenin şer&rsquo;i vakti değildir. Yılın bazı g&uuml;nlerinde saat 12&rsquo;den &ouml;nce bazı g&uuml;nlerinde 12&rsquo;den sonradır. Saat 12, resmiyete g&ouml;re olup insanların &ouml;ğle i&ccedil;in kendilerini ayarladıkları bir zamandır, şer&rsquo;i y&ouml;n&uuml; yoktur.\r\n	[9] -İmam Humeyni, Tevzihu&rsquo;l-Mesail (Haşiyeli), c.1, s.403 ve 406.'),(38,'tr42','<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Namaz kılanın yedi tekbirle namaza başlaması m&uuml;stehaptır. Onlardan birini (niyetinde) tekbiret&rsquo;&uuml;&rsquo;l-ihram saymalıdır (buna g&ouml;re ger&ccedil;ekte altı tekbir m&uuml;stehaptır.) Ve bu tekbirlerin arasında, Masum İmamlardan rivayet edilen &uuml;&ccedil; duanın okunması m&uuml;stehaptır.[1] Allame Hilli gibi bazı alimlerin s&ouml;zlerinden anlaşılan, yedi tekbirden birincisinin mi sonuncusunun mu yoksa ortadakilerden birinin mi tekbiret&uuml;&rsquo;l-ihram olacağına namaz kılanın kendisinin karar vereceğidir.[2] &Ouml;yleyse tekbiret&uuml;&rsquo;l-ihramdan sonra ve Fatiha suresini okumadan &ouml;nce bu tekbirler diğer zikirlerle beraber okunabilir.</p>\r\n\r\n<p>\r\n	Ama bazı fıkıh kitaplarında ş&ouml;yle yazılıdır: &Ouml;nce &uuml;&ccedil; tekbir getirip sonra şu dua okunmalıdır:</p>\r\n\r\n<p>\r\n	&lsquo;Allahumme ente&rsquo;l-meliku&rsquo;l-hak; la ilahe illa ente; subhaneke inni zalemtu nefsi; fe&rsquo;ğfir li zenbi fe-innehu la yeğfiru&rsquo;z-z&uuml;nube illa ente.&rsquo;</p>\r\n\r\n<p>\r\n	Sonra iki tekbir getirip ardından şu duayı okumalıdır:</p>\r\n\r\n<p>\r\n	&lsquo;Lebbeyk ve sa&rsquo;deyk ve&rsquo;l-hayri fi-yedeyk ve&rsquo;ş-şerri leyse ileyk ve&rsquo;l-mehdi men hedeyte la m&uuml;nciye illa ileyke; subhaneke ve hananiike tebarekte ve taaleyte subhaneke rabbe&rsquo;l-beyt.&rsquo;</p>\r\n\r\n<p>\r\n	Ardından iki tekbir getirilip şu dua okunmalıdır:</p>\r\n\r\n<p>\r\n	&lsquo;Vecceht&uuml; vechiye li&rsquo;llezi fatare&rsquo;semavati ve&rsquo;l-arz alimi&rsquo;l-ğaybi ve&rsquo;ş-şehadeti hanifen m&uuml;slimen ve ma ene mine&rsquo;l-m&uuml;şrikin inne salati ve nusuki ve mehyaye ve memati lillahi rabbi&rsquo;l-alemin le şerike lehu ve bi-zalike umirtu ve ene mine&rsquo;l-m&uuml;slimin.&rsquo;[3]</p>\r\n\r\n<p>\r\n	Demek ki fakihlerin &ccedil;oğu En&rsquo;am suresinin 79. ayetini (az bir fazlalıkla) m&uuml;stehap zikirlerden biri olarak namazın başında getirmişlerdir. Soruda gelen zikirin benzerini, bazı rivayet kitapları Fıkhu&rsquo;r-Rıza&rsquo;dan aldıkları da g&ouml;r&uuml;lm&uuml;şt&uuml;r.[4]</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	------------<br />\r\n	[1] -Allame Hilli, Hasan b. Yusuf, Tebsiretu&rsquo;l-M&uuml;teellimin Fi Ahkami&rsquo;d-Din, s.45, M&uuml;essese-i &Ccedil;ap ve Neşr, Tahran, Evvel, HK.1411.</p>\r\n\r\n<p>\r\n	[2] -Horasani, Ali Muhammedi, Şerh-i Tebsiret&uuml;&rsquo;l-M&uuml;taallimin (Muhammedi) c.1, s.128, Bi Ta.</p>\r\n\r\n<p>\r\n	[3] -Yezdi, Seyyid Muhammed Kazım Tabatabai, el-Urvetu&rsquo;l-Vuska, (Haşiyeli), c.2, s.469, Mesele:12, Defter-i İntişarat-ı İslami, Kum, Evvel, HK.1419.</p>\r\n\r\n<p>\r\n	[4] -Ali b. Musa (8.İmam), el-Fıkhu&rsquo;Mensup Li&rsquo;l-İmam er-Rıza (a.s), s.104, Bab:7, M&uuml;esseset-&uuml; Ali&rsquo;l-Beyt, Meşhed, 1. Baskı, HK. 1406.</p>\r\n','','&nbsp;\r\n\r\n\r\n	Namaz kılanın yedi tekbirle namaza başlaması m&uuml;stehaptır. Onlardan birini (niyetinde) tekbiret&rsquo;&uuml;&rsquo;l-ihram saymalıdır (buna g&ouml;re ger&ccedil;ekte altı tekbir m&uuml;stehaptır.) Ve bu tekbirlerin arasında, Masum İmamlardan rivayet edilen &uuml;&ccedil; duanın okunması m&uuml;stehaptır.[1] Allame Hilli gibi bazı alimlerin s&ouml;zlerinden anlaşılan, yedi tekbirden birincisinin mi sonuncusunun mu yoksa ortadakilerden birinin mi tekbiret&uuml;&rsquo;l-ihram olacağına namaz kılanın kendisinin karar vereceğidir.[2] &Ouml;yleyse tekbiret&uuml;&rsquo;l-ihramdan sonra ve Fatiha suresini okumadan &ouml;nce bu tekbirler diğer zikirlerle beraber okunabilir.\r\n\r\n\r\n	Ama bazı fıkıh kitaplarında ş&ouml;yle yazılıdır: &Ouml;nce &uuml;&ccedil; tekbir getirip sonra şu dua okunmalıdır:\r\n\r\n\r\n	&lsquo;Allahumme ente&rsquo;l-meliku&rsquo;l-hak; la ilahe illa ente; subhaneke inni zalemtu nefsi; fe&rsquo;ğfir li zenbi fe-innehu la yeğfiru&rsquo;z-z&uuml;nube illa ente.&rsquo;\r\n\r\n\r\n	Sonra iki tekbir getirip ardından şu duayı okumalıdır:\r\n\r\n\r\n	&lsquo;Lebbeyk ve sa&rsquo;deyk ve&rsquo;l-hayri fi-yedeyk ve&rsquo;ş-şerri leyse ileyk ve&rsquo;l-mehdi men hedeyte la m&uuml;nciye illa ileyke; subhaneke ve hananiike tebarekte ve taaleyte subhaneke rabbe&rsquo;l-beyt.&rsquo;\r\n\r\n\r\n	Ardından iki tekbir getirilip şu dua okunmalıdır:\r\n\r\n\r\n	&lsquo;Vecceht&uuml; vechiye li&rsquo;llezi fatare&rsquo;semavati ve&rsquo;l-arz alimi&rsquo;l-ğaybi ve&rsquo;ş-şehadeti hanifen m&uuml;slimen ve ma ene mine&rsquo;l-m&uuml;şrikin inne salati ve nusuki ve mehyaye ve memati lillahi rabbi&rsquo;l-alemin le şerike lehu ve bi-zalike umirtu ve ene mine&rsquo;l-m&uuml;slimin.&rsquo;[3]\r\n\r\n\r\n	Demek ki fakihlerin &ccedil;oğu En&rsquo;am suresinin 79. ayetini (az bir fazlalıkla) m&uuml;stehap zikirlerden biri olarak namazın başında getirmişlerdir. Soruda gelen zikirin benzerini, bazı rivayet kitapları Fıkhu&rsquo;r-Rıza&rsquo;dan aldıkları da g&ouml;r&uuml;lm&uuml;şt&uuml;r.[4]\r\n\r\n\r\n	&nbsp;\r\n	------------\r\n	[1] -Allame Hilli, Hasan b. Yusuf, Tebsiretu&rsquo;l-M&uuml;teellimin Fi Ahkami&rsquo;d-Din, s.45, M&uuml;essese-i &Ccedil;ap ve Neşr, Tahran, Evvel, HK.1411.\r\n\r\n\r\n	[2] -Horasani, Ali Muhammedi, Şerh-i Tebsiret&uuml;&rsquo;l-M&uuml;taallimin (Muhammedi) c.1, s.128, Bi Ta.\r\n\r\n\r\n	[3] -Yezdi, Seyyid Muhammed Kazım Tabatabai, el-Urvetu&rsquo;l-Vuska, (Haşiyeli), c.2, s.469, Mesele:12, Defter-i İntişarat-ı İslami, Kum, Evvel, HK.1419.\r\n\r\n\r\n	[4] -Ali b. Musa (8.İmam), el-Fıkhu&rsquo;Mensup Li&rsquo;l-İmam er-Rıza (a.s), s.104, Bab:7, M&uuml;esseset-&uuml; Ali&rsquo;l-Beyt, Meşhed, 1. Baskı, HK. 1406.',''),(39,'tr43','<p>\r\n	<br />\r\n	&nbsp;Hayız ve nifas g&uuml;nleri, ihram ve oru&ccedil; durumu veya diğer ikincil durumlar dışında insanın eşiyle cinsel ilişki kurması haram değildir. Muharrem ve Sefer ayları ve de şehadet ve matem g&uuml;nlerinde cinsel ilişki kurmak şer&rsquo;i a&ccedil;ıdan haram değildir. Evet, bu dinsel &ouml;nderlere y&ouml;nelik bir t&uuml;r saygı sayılır. Nitekim genellikle insanlar sevdiklerinin &ouml;l&uuml;m&uuml;nde onlara saygı olarak bir m&uuml;ddet cinsel ilişki kurmaktan uzak dururlar.[1],[2] Elbette bazı rivayetler esasınca, insanın eşiyle cinsel ilişki kurması bazı g&uuml;nler ve saatlerde uygun değildir ve bu rivayetler Şia&rsquo;nın muteber (hadis ve fıkıh) kitaplarında mevcuttur ve bu buyrukların hikmet ve felsefesi bir &ouml;l&ccedil;&uuml;ye dek a&ccedil;ıklanmıştır.[3]</p>\r\n\r\n<p>\r\n	Bug&uuml;nlerin ve saatlerin bazıları şunlardır:</p>\r\n\r\n<p>\r\n	A) 1- G&uuml;neş ve ay tutulmasının ger&ccedil;ekleştiği g&uuml;n ve gecede cinsel ilişki kurmak. 2- G&uuml;neş batması esnasında. 3- Fecrin doğmasından g&uuml;neşin doğmasına dek. 4- Ramazan ayı dışında diğer ayların ilk gecesi.5- Ayın son gecesi. 6- Uyurken ihtilam olduktan sonra cinsel ilişki kurmak. 7- &Ccedil;ocuğun baktığı veya bir şey anlamasa bile cinsel ilişkiye girenlerin seslerini duyduğu yerde cinsel ilişki kurmak. 8- Cinsel ilişki esnasında kadının &uuml;reme organına bakmak. 9- &Ccedil;ıplak halde cinsel ilişki kurmak. 10- G&ouml;ky&uuml;z&uuml; altında cinsel ilişki kurmak. 11- Kıbleye d&ouml;nerek veya kıbleyi arkaya alarak cinsel ilişki kurmak. 12- Karın doluyken cinsel ilişki kurmak. B) Burada yukarıdaki hususlardan ikisinin hikmet ve nedenine işaret etmek yerinde olacaktır: Ebu Said Hodri ş&ouml;yle nakletmektedir: Hz. Peygamber (s.a.a) Hz. Ali&rsquo;ye ş&ouml;yle tavsiyede bulundu: Ey Ali eşinle aybaşı, ortası ve sonunda cinsel ilişki kurma; &ccedil;&uuml;nk&uuml; bu eşinin ve &ccedil;ocuğunun deli, eksik uzuvlu ve nakıs akıllı olmasına neden olur.</p>\r\n\r\n<p>\r\n	&nbsp;Burada bazı noktalara dikkat etmek gerekir:</p>\r\n\r\n<p>\r\n	1- Bu rivayetlerin t&uuml;m&uuml;n&uuml;n itibarı her ne kadar ispatlanmış olmasa da bazıları yeterli itibar ve g&uuml;venilirliğe sahiptir.</p>\r\n\r\n<p>\r\n	2- Bu t&uuml;r hikmetlerin beyan edilmesi kesinlikle bunların ger&ccedil;ekleşeceği anlamına gelmez, sadece b&ouml;yle bir gereğin olduğu ve diğer etkenlerin de olması durumunda etkide bulunacağı anlamına gelir. Lakin bazı durumlarda da bir takım şartların bulunmaması nedeniyle başka bir netice ortaya &ccedil;ıkabilir. Bazı araştırmacıların mehtaplı geceler ile mehtapsız gecelerin farklılığının denizde med ve cezrin ger&ccedil;ekleşmesinde etkili olduğu gibi, insan bedeni ve &ouml;zel cima meselelerine de etki ettiği neticesine ulaştığı hatırlatılmalıdır.[4]</p>\r\n\r\n<p>\r\n	&nbsp;\r\n	<p>\r\n		----------------<br />\r\n		[1] ez-Zarurat tubihu el-mahzurat, el-Hedaiku&rsquo;n-Nasıre Fi Ahkami&rsquo;l-İtreti&rsquo;t-Tahire, c. 7, s. 14.</p>\r\n</p>\r\n\r\n<p>\r\n	[2] 1993 sayılı (site: 2055) cevaptan alıntılanmıştır.</p>\r\n\r\n<p>\r\n	[3] Bkz: Vesailu&rsquo;ş-Şia, c. 14, s. Ebvab-u Mukaddimat-ı Nik&acirc;h, Bihar&uuml;&rsquo;l-Envar, c. 103, s. 281, Cevahiru&rsquo;l-Kelam, c. 29, s. 29, s. 54.</p>\r\n\r\n<p>\r\n	[4] Payıgah-i ittila&rsquo; resani nehad-ı nemayendegi makam-ı muazzam-ı rehberi der danışgah.</p>\r\n','','&nbsp;Hayız ve nifas g&uuml;nleri, ihram ve oru&ccedil; durumu veya diğer ikincil durumlar dışında insanın eşiyle cinsel ilişki kurması haram değildir. Muharrem ve Sefer ayları ve de şehadet ve matem g&uuml;nlerinde cinsel ilişki kurmak şer&rsquo;i a&ccedil;ıdan haram değildir. Evet, bu dinsel &ouml;nderlere y&ouml;nelik bir t&uuml;r saygı sayılır. Nitekim genellikle insanlar sevdiklerinin &ouml;l&uuml;m&uuml;nde onlara saygı olarak bir m&uuml;ddet cinsel ilişki kurmaktan uzak dururlar.[1],[2] Elbette bazı rivayetler esasınca, insanın eşiyle cinsel ilişki kurması bazı g&uuml;nler ve saatlerde uygun değildir ve bu rivayetler Şia&rsquo;nın muteber (hadis ve fıkıh) kitaplarında mevcuttur ve bu buyrukların hikmet ve felsefesi bir &ouml;l&ccedil;&uuml;ye dek a&ccedil;ıklanmıştır.[3]\r\n\r\n\r\n	Bug&uuml;nlerin ve saatlerin bazıları şunlardır:\r\n\r\n\r\n	A) 1- G&uuml;neş ve ay tutulmasının ger&ccedil;ekleştiği g&uuml;n ve gecede cinsel ilişki kurmak. 2- G&uuml;neş batması esnasında. 3- Fecrin doğmasından g&uuml;neşin doğmasına dek. 4- Ramazan ayı dışında diğer ayların ilk gecesi.5- Ayın son gecesi. 6- Uyurken ihtilam olduktan sonra cinsel ilişki kurmak. 7- &Ccedil;ocuğun baktığı veya bir şey anlamasa bile cinsel ilişkiye girenlerin seslerini duyduğu yerde cinsel ilişki kurmak. 8- Cinsel ilişki esnasında kadının &uuml;reme organına bakmak. 9- &Ccedil;ıplak halde cinsel ilişki kurmak. 10- G&ouml;ky&uuml;z&uuml; altında cinsel ilişki kurmak. 11- Kıbleye d&ouml;nerek veya kıbleyi arkaya alarak cinsel ilişki kurmak. 12- Karın doluyken cinsel ilişki kurmak. B) Burada yukarıdaki hususlardan ikisinin hikmet ve nedenine işaret etmek yerinde olacaktır: Ebu Said Hodri ş&ouml;yle nakletmektedir: Hz. Peygamber (s.a.a) Hz. Ali&rsquo;ye ş&ouml;yle tavsiyede bulundu: Ey Ali eşinle aybaşı, ortası ve sonunda cinsel ilişki kurma; &ccedil;&uuml;nk&uuml; bu eşinin ve &ccedil;ocuğunun deli, eksik uzuvlu ve nakıs akıllı olmasına neden olur.\r\n\r\n\r\n	&nbsp;Burada bazı noktalara dikkat etmek gerekir:\r\n\r\n\r\n	1- Bu rivayetlerin t&uuml;m&uuml;n&uuml;n itibarı her ne kadar ispatlanmış olmasa da bazıları yeterli itibar ve g&uuml;venilirliğe sahiptir.\r\n\r\n\r\n	2- Bu t&uuml;r hikmetlerin beyan edilmesi kesinlikle bunların ger&ccedil;ekleşeceği anlamına gelmez, sadece b&ouml;yle bir gereğin olduğu ve diğer etkenlerin de olması durumunda etkide bulunacağı anlamına gelir. Lakin bazı durumlarda da bir takım şartların bulunmaması nedeniyle başka bir netice ortaya &ccedil;ıkabilir. Bazı araştırmacıların mehtaplı geceler ile mehtapsız gecelerin farklılığının denizde med ve cezrin ger&ccedil;ekleşmesinde etkili olduğu gibi, insan bedeni ve &ouml;zel cima meselelerine de etki ettiği neticesine ulaştığı hatırlatılmalıdır.[4]\r\n\r\n\r\n	&nbsp;\r\n	\r\n		----------------\r\n		[1] ez-Zarurat tubihu el-mahzurat, el-Hedaiku&rsquo;n-Nasıre Fi Ahkami&rsquo;l-İtreti&rsquo;t-Tahire, c. 7, s. 14.\r\n\r\n\r\n\r\n	[2] 1993 sayılı (site: 2055) cevaptan alıntılanmıştır.\r\n\r\n\r\n	[3] Bkz: Vesailu&rsquo;ş-Şia, c. 14, s. Ebvab-u Mukaddimat-ı Nik&acirc;h, Bihar&uuml;&rsquo;l-Envar, c. 103, s. 281, Cevahiru&rsquo;l-Kelam, c. 29, s. 29, s. 54.\r\n\r\n\r\n	[4] Payıgah-i ittila&rsquo; resani nehad-ı nemayendegi makam-ı muazzam-ı rehberi der danışgah.',''),(40,'tr44','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Değerli kullanıcı!</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İmam Zaman&rsquo;ın (a.c.f) gıyabı d&ouml;neminde Cuma namazı taklit mercilerinin &ccedil;oğunluğunun fetvasına g&ouml;re se&ccedil;imli bir farzdır; yani y&uuml;k&uuml;ml&uuml; Cuma g&uuml;n&uuml;nde şartlar mevcut ise Cuma namazını veya &ouml;ğle namazını kılmada &ouml;zg&uuml;rd&uuml;r. O halde eğer bir kimse Cuma namazını kılarsa, &ouml;ğle namazını kılmasına gerek kalmaz. Elbette taşıdığı siyasi ve ibadetsel olumlu eserler ve rivayetlerde vurgulanması a&ccedil;ısından Cuma namazına &ouml;nem verilmelidir. Lakin siz Cuma namazına ilim tahsili nedeniyle gidemediğinizden herhangi bir g&uuml;naha bulaşmış sayılmazsınız ve sadece &ouml;ğle namazını kılmalısınız. Elbette sizin bu mesele karşısında g&ouml;stermiş olduğunuz duyarlılık takdire şayandır ve Allah nezdinde bunun karşılığını bulmanızı &uuml;mit ediyoruz.</p>\r\n</div>\r\n','','Değerli kullanıcı!\r\n\r\n	\r\n		İmam Zaman&rsquo;ın (a.c.f) gıyabı d&ouml;neminde Cuma namazı taklit mercilerinin &ccedil;oğunluğunun fetvasına g&ouml;re se&ccedil;imli bir farzdır; yani y&uuml;k&uuml;ml&uuml; Cuma g&uuml;n&uuml;nde şartlar mevcut ise Cuma namazını veya &ouml;ğle namazını kılmada &ouml;zg&uuml;rd&uuml;r. O halde eğer bir kimse Cuma namazını kılarsa, &ouml;ğle namazını kılmasına gerek kalmaz. Elbette taşıdığı siyasi ve ibadetsel olumlu eserler ve rivayetlerde vurgulanması a&ccedil;ısından Cuma namazına &ouml;nem verilmelidir. Lakin siz Cuma namazına ilim tahsili nedeniyle gidemediğinizden herhangi bir g&uuml;naha bulaşmış sayılmazsınız ve sadece &ouml;ğle namazını kılmalısınız. Elbette sizin bu mesele karşısında g&ouml;stermiş olduğunuz duyarlılık takdire şayandır ve Allah nezdinde bunun karşılığını bulmanızı &uuml;mit ediyoruz.',''),(41,'tr45','<p>\r\n	İnsan kendi yaratılışında mecburdur ve d&uuml;nyaya gelmede hi&ccedil;bir rol&uuml; ve etkisi bulunmaz. Lakin yaratıldıktan sonra &ouml;zg&uuml;r ve irade sahibidir. Elbette insanın mutlak şekilde irade sahibi olduğuna inanan Mutezile m&uuml;tekellimlerinin bakışı ve insanın fiil ve amellerinde bile mecbur olduğuna inanan Eşa&rsquo;ire m&uuml;tekellimlerinin bakışının tersine İmamiye Şiiliği insanın yaratıldıktan sonra fiil ve amellerinde ne mutlak anlamda &ouml;zg&uuml;r ve ne de mutlak anlamda mecbur olduğunu savunur. Başka bir ifadeyle bu hususta bu iki yol arasındaki bir yola inanır. &Uuml;stat Şehit Mutahhari insanın irade sahibi ve &ouml;zg&uuml;r oluşu hakkında ş&ouml;yle der: İnsan irade sahibi ve &ouml;zg&uuml;r olarak yaratılmıştır; yani kendisine akıl, d&uuml;ş&uuml;nce ve irade verilmiştir. İnsan kendi irad&icirc; işlerinde, mecbur olan diğer varlıklar gibi değildir. İnsan her zaman kendini d&ouml;rt yolların başında bulur ve bu yollardan sadece birini se&ccedil;mek i&ccedil;in herhangi bir mecburiyet taşımaz. İnsanın diğer yolları se&ccedil;mesinin &ouml;n&uuml;nde herhangi bir engel yoktur.</p>\r\n','<p>\r\n	<br />\r\n	&nbsp;İnsan; erkek, dişi, &ccedil;oğul ve tekil i&ccedil;in bir şekilde kullanılan bir t&uuml;r isim olup Arap&ccedil;a bir kavramdır. S&ouml;zl&uuml;k kitaplarında insan s&ouml;zc&uuml;ğ&uuml;n&uuml;n genellikle &ldquo;&uuml;ns&rdquo; maddesinden t&uuml;rediği yazılmıştır. &Uuml;ns &ldquo;cin&rdquo; karşısında olup evcil, alışabilen ve menus anlamındadır. Genellikle insan s&ouml;zc&uuml;ğ&uuml;n&uuml;n k&ouml;keninin &ldquo;&uuml;ns&rdquo; olduğu ve manasının da alışmak ve &uuml;lfet kurmak olduğu s&ouml;ylenmiştir.[1] İnsanların kendi yaratılışlarında hi&ccedil;bir şekilde se&ccedil;me hakkı olmamıştır; yani ger&ccedil;ekte insan yaratılmada ve se&ccedil;im hakkı taşımada mecburdur ve bu hususta hi&ccedil;bir rol ve etkisi bulunmamaktadır. Aynı şekilde yaratılıp bu d&uuml;nyaya geldikten sonra burada kalma da kendinin elinde değildir; &ccedil;&uuml;nk&uuml; kesin ve mecburi bir şekilde bir g&uuml;n bu d&uuml;nyayı terk etmesi ve başka bir &acirc;leme gitmesi gerekmektedir. Sadece insan değil, diğer varlıklar da kendi yaratılışlarında se&ccedil;me hakkına sahip değildirler. İnsan ve diğer varlıklara hayat ve yaşam bahşeden sadece y&uuml;ce Allah&rsquo;tır.[2] İnsan yaratılmadan &ouml;nce var değildi ve var olmadığından se&ccedil;me hakkı da yoktu. Se&ccedil;me hakkının var olduktan sonra geldiği apa&ccedil;ıktır. İnsan ilk &ouml;nce var olmalıdır; ancak var olduktan sonra onun se&ccedil;me hakkı ve &ouml;zg&uuml;rl&uuml;ğ&uuml; hakkında tartışılabilir. Bu nedenle insan mecburi olarak ilahi irade ve meşiyyet kanalıyla yaratılır ve varlık sahnesine ayak basar: &ldquo;İnsan (hen&uuml;z) anılır bir şey değilken (yaratılmamışken) &uuml;zerinden uzunca bir zaman ge&ccedil;ti.&rdquo;[3]</p>\r\n\r\n<p>\r\n	Varlık bahşedenin var etmediği zat</p>\r\n\r\n<p>\r\n	Nasıl bahşeden varlık olur.</p>\r\n\r\n<p>\r\n	Lakin insan d&uuml;nyaya geldikten sonra d&uuml;nya hayatında &ouml;zg&uuml;rleşir, se&ccedil;im ve irade sahibi olur. Elbette bu mutlak anlamda değildir. İnsanı kadim d&ouml;nemlerden beri d&uuml;ş&uuml;nd&uuml;ren eski konulardan biri cebir ve irade meselesidir. Bu tartışmaların İslam tarihinde uzun bir ge&ccedil;mişi vardır ve cebir ve irade konusu hakkında m&uuml;tekellim ve filozoflar arasında &uuml;&ccedil; g&ouml;r&uuml;ş ve bakış mevcuttur. Bir grup, insanın fiillerinin kendi irade ve se&ccedil;imiyle ger&ccedil;ekleştiğine ve Allah&rsquo;ın kulların fiillerinde herhangi bir rol&uuml; olmadığına inanmaktadır. Bu kesim, tefviz g&ouml;r&uuml;ş&uuml;n&uuml; ve mutlak anlamda insanın &ouml;zg&uuml;r olduğunu savunur. İslam d&uuml;ş&uuml;ncesinde bu grup Mutezile olarak adlandırılmıştır.[4] İkinci grup, insan fiillerinin cebir vasıtasıyla ger&ccedil;ekleştiğini ve irade adında bir fenomenin mutlak anlamda var olmadığını savunur. Bu kesim, insan faaliyet ve &ccedil;abaları bağlamında insan iradesi dışında bulunan bir dizi etkenin insanı harekete ge&ccedil;irdiğini savunur. Eşa&rsquo;ire m&uuml;tekellimleri bu g&ouml;r&uuml;ş&uuml;n (cebir) taraftarları olup Allah&rsquo;ın insanda fiilleri yarattığını, O&rsquo;nun ger&ccedil;ek fail olduğunu ve insanın mecazi anlamda fail olduğunu s&ouml;ylerler.[5]İmam Ali (a.s), Sıffin hadisesi esnasında kendisinden bizim Şam&rsquo;a doğru bu hareketimiz ilahi kaza ve kader ile mi ger&ccedil;ekleşmektedir diye soran bir şahsa verdiği cevapta bu g&ouml;r&uuml;ş&uuml; reddetmekte ve ş&ouml;yle buyurmaktadır: &ldquo;Kaza ve kaderin dogmatik olduğuna ve insanların b&ouml;yle bir cebre mahk&ucirc;m olduklarına inandığından sana yazıklar olsun. Eğer b&ouml;yle ise sevap ve ceza d&uuml;zeni ortadan kalkar ve m&uuml;jdeleme ve uyarmak t&uuml;mden ge&ccedil;ersiz olur. Ş&uuml;phesiz y&uuml;ce Allah kullarına se&ccedil;me hakkına sahipken emirde bulunmuştur&hellip;&rdquo;[6] Cebir okulunun kurucusu şeytandır; &ccedil;&uuml;nk&uuml; şeytan sapmasını kendine değil Allah&rsquo;a isnat etmektedir.[7] &ldquo;Şeytan dedi ki: &ldquo;(&Ouml;yle ise) beni azdırmana karşılık, yemin ederim ki, ben de onları saptırmak i&ccedil;in senin dosdoğru yolunun &uuml;zerinde elbette oturacağım.&rdquo;[8] &Uuml;&ccedil;&uuml;nc&uuml; bakış ise insanın kendi iş ve amellerinde ne mutlak anlamda irade sahibi ve ne de mutlak anlamda mecbur olduğunu savunur. Başka bir ifadeyle insan irade ve se&ccedil;me &ouml;zg&uuml;rl&uuml;ğ&uuml;ne sahiptir, ama bu &ouml;zg&uuml;rl&uuml;k tefvize inanacak şekilde değildir. İnsanın varlığı Allah&rsquo;tandır ve bu varlık g&uuml;c&uuml;n&uuml; kullanmak ise insanın elindedir. Şia&rsquo;nın insanın fiilleri hakkındaki g&ouml;r&uuml;ş&uuml; şudur: İnsanın yaptığı her iş hem kendisinin ve hem de Allah&rsquo;ın fiilidir; yani Allah&rsquo;ın failliği nedensel faillik ve insanın failliği ise katılımcı failliktir. Bu teori ıstılahta &ldquo;iki yol arasındaki yol&rdquo; olarak adlandırılmıştır. Bu bakış, bir&ccedil;ok Kur&rsquo;an ayeti ve masum imamların &ouml;ğretilerinden iktibas edilmiştir. İmamiye Şia&rsquo;sı bu teorinin taraftarıdır. B&uuml;y&uuml;k Kur&rsquo;an m&uuml;fessiri Allame Tabatabai bu hususta ş&ouml;yle der: &ldquo;Ş&uuml;phesiz insan bilgi ve irade vesilesi ile yaptığı işlerde tekvini olarak se&ccedil;im sahibidir. Elbette bu se&ccedil;im mutlak değildir; zira insanın se&ccedil;imi nedenler silsilesinin bir c&uuml;z&uuml;d&uuml;r. İnsanın se&ccedil;erek ger&ccedil;ekleştirmiş olduğu fiillerde dış sebep ve nedenler de etkindir. &Ouml;rneğin insan se&ccedil;meye dayalı işlerinden biri olan bir lokma yiyeceği yediği vakit, hem kendisinin iradesi, hem de dış d&uuml;nyada yiyeceğin varlığı ve yiyeceğin lezzetli oluşu bu fiilde m&uuml;dahildir. İnsanın yemesinden ibaret olan bu iradi fiilde diğer neden ve sebepler de m&uuml;dahildir ve onların hazır olması gerekir. O halde insanın se&ccedil;erek işlediği bir fiilin ger&ccedil;ekleşmesi, kendisinin iradesinin dışında olan ve bununla birlikte iradi fiiline m&uuml;dahil olan bir takım sebeplere bağlıdır. Y&uuml;ce Allah bu sebeplerin en başında gelir. İnsan iradesi de d&acirc;hil olmak &uuml;zere b&uuml;t&uuml;n sebepler O&rsquo;nun temiz zatına d&ouml;ner. &Ccedil;&uuml;nk&uuml; insanı se&ccedil;en bir varlık olarak yaratan odur. Hem insanı ve hem iradesini yaratan Allah&rsquo;tır.&rdquo;[9]&nbsp; Allame Tabatabai bu konunun devamında ş&ouml;yle der: &Ouml;te taraftan insan doğal olarak kendini se&ccedil;im sahibi bilir; teşrii iradeyle bir işi yapıp veya yapmayacağını bilir. Başka bir ifadeyle tekvini se&ccedil;iciliğin karşısında yasal olarak da kendini &ouml;zg&uuml;r bilir. Bunun i&ccedil;in eğer iyi bir iş yaparsa &ouml;v&uuml;l&uuml;r ve kendi iradesiyle bu işi yaptı denilir. Eğer iyi bir işi terk ederse insanlar kendisini kınar ve mecburdu diye onu mazur g&ouml;rmezler. İnsanı kendi t&uuml;r&uuml;nden hi&ccedil; kimse bir işi yapmaya veya yapmamaya mecbur kılamaz. &Ccedil;&uuml;nk&uuml; diğer insanlar da onun gibidirler ve insan olma noktasında ondan daha fazla bir şey taşımamaktadırlar. Dolayısıyla onun iradesinin malik ve sahibi olamazlar. Bu, insanın doğal olarak h&uuml;r ve &ouml;zg&uuml;r olması anlamındadır. Bu nedenle insan zatı itibari ile h&uuml;r ve doğası geresi &ouml;zg&uuml;rd&uuml;r. Eğer insan kendi iradesiyle kendinden bir şeyi başkasına verirse ve bu iş neticesinde &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; kaybederse durum değişir. O halde insan diğer insanlar karşısında kendi amellerinde &ouml;zg&uuml;rd&uuml;r. Lakin y&uuml;ce Allah karşısında durum farklıdır. Allah insanın zat ve fiillerinin malikidir, bu malikiyet mutlaktır. Allah hem tekvini ve hem de teşrii m&uuml;lkiyete sahiptir. Bu nedenle insan y&uuml;ce Allah&rsquo;ın teşrii emir ve yasaklarına karşısında ve de tekvini iradeyle insandan istediği şeyler hakkında hi&ccedil;bir &ouml;zg&uuml;rl&uuml;k ve iradeye sahip değildir. &ldquo;Allah ve Res&ucirc;l&uuml; bir iş hakkında h&uuml;k&uuml;m verdikleri zaman, hi&ccedil;bir m&uuml;min erkek ve hi&ccedil;bir m&uuml;min kadın i&ccedil;in kendi işleri konusunda tercih kullanma hakları yoktur. Kim Allah&rsquo;a ve Resul&uuml;ne karşı gelirse, ş&uuml;phesiz ki o apa&ccedil;ık bir şekilde sapmıştır.&rdquo;[10] Bu ayette belirtilen konu budur.[11] &Uuml;stat Şehit Mutahhari insanın se&ccedil;im ve &ouml;zg&uuml;rl&uuml;ğ&uuml; hakkında ş&ouml;yle der: İnsan se&ccedil;im sahibi ve &ouml;zg&uuml;r olarak yaratılmıştır; yani kendisine akıl, d&uuml;ş&uuml;nce ve irade verilmiştir. İnsan kendi iradi işlerinde, mecbur olan diğer varlıklar gibi değildir. İnsan her zaman kendini d&ouml;rt yolların başında bulur ve bu yollardan sadece birini se&ccedil;mek i&ccedil;in herhangi bir mecburiyet taşımaz. İnsanın diğer yolları se&ccedil;mesinin &ouml;n&uuml;nde herhangi bir engel yoktur. İnsanın diğer varlıklardan ayrıcalıklı y&ouml;n&uuml;, amel ve fiillerinin kesin ve değişmez bir akıbeti olmayan bir dizi hadiseler silsilesinin bir par&ccedil;ası olmasıdır; &ccedil;&uuml;nk&uuml; insan fiilleri binlerce neden ve sebebe bağlıdır. Bu sebeplerden biri de kendisinin kullandığı se&ccedil;im, tercih ve iradedir.[12]</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Seccadi, Seyit Ziyau&rsquo;d-din, İnsan der Kur&rsquo;an-ı Kerim, s. 11.</p>\r\n\r\n<p>\r\n	[2] &ldquo;O, hanginizin daha g&uuml;zel amel yapacağını sınamak i&ccedil;in &ouml;l&uuml;m&uuml; ve hayatı yaratandır.&rdquo;, M&uuml;lk Suresi, 2.ayet.</p>\r\n\r\n<p>\r\n	[3] İnsan Suresi, 1.ayet.</p>\r\n\r\n<p>\r\n	[4] Rabbani G&uuml;lpeygani, Ali, Muhazıratıfi&rsquo;l-İlahiyat, s 199 - 203.</p>\r\n\r\n<p>\r\n	[5] a.g.e, s. 192- 197.</p>\r\n\r\n<p>\r\n	[6] و یحک لعلک ظننت قضاءً لازماً و قدراً حاتماً، و لو کان ذالک لبطل الثواب و العقاب و سقط الوعد و الوعید. ان الله سبحانه امر عباده تخییراً...&rdquo;, Meadihah, Abd&uuml;l-Mecid, Hurşidibi Gurup, (Terc&uuml;meyi Nehc&uuml;&rsquo;l-Belağa), s. 407.</p>\r\n\r\n<p>\r\n	[7] Nasr, Abdullah, Mebaniyi İnsan Şinas. Der Kur&rsquo;an, s. 386.</p>\r\n\r\n<p>\r\n	[8] A&rsquo;raf Suresi, 16.ayet.</p>\r\n\r\n<p>\r\n	[9] Tabatabai, Muhammed H&uuml;seyin, el-Mizan (Terc&uuml;me), c. 16, s. 97.</p>\r\n\r\n<p>\r\n	[10] Kur&rsquo;an-ı Kerim, Ahzab Suresi, 36.ayet.</p>\r\n\r\n<p>\r\n	[11] Tabatabai, Muhammed H&uuml;seyin, el-Mizan (Terc&uuml;me), c. 16, s. 97 &ndash; 98.</p>\r\n\r\n<p>\r\n	[12] Mutahhari, Murtaza, Mecmuayı Asar, c. 1, s. 386 &ndash; 387.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','İnsan kendi yaratılışında mecburdur ve d&uuml;nyaya gelmede hi&ccedil;bir rol&uuml; ve etkisi bulunmaz. Lakin yaratıldıktan sonra &ouml;zg&uuml;r ve irade sahibidir. Elbette insanın mutlak şekilde irade sahibi olduğuna inanan Mutezile m&uuml;tekellimlerinin bakışı ve insanın fiil ve amellerinde bile mecbur olduğuna inanan Eşa&rsquo;ire m&uuml;tekellimlerinin bakışının tersine İmamiye Şiiliği insanın yaratıldıktan sonra fiil ve amellerinde ne mutlak anlamda &ouml;zg&uuml;r ve ne de mutlak anlamda mecbur olduğunu savunur. Başka bir ifadeyle bu hususta bu iki yol arasındaki bir yola inanır. &Uuml;stat Şehit Mutahhari insanın irade sahibi ve &ouml;zg&uuml;r oluşu hakkında ş&ouml;yle der: İnsan irade sahibi ve &ouml;zg&uuml;r olarak yaratılmıştır; yani kendisine akıl, d&uuml;ş&uuml;nce ve irade verilmiştir. İnsan kendi irad&icirc; işlerinde, mecbur olan diğer varlıklar gibi değildir. İnsan her zaman kendini d&ouml;rt yolların başında bulur ve bu yollardan sadece birini se&ccedil;mek i&ccedil;in herhangi bir mecburiyet taşımaz. İnsanın diğer yolları se&ccedil;mesinin &ouml;n&uuml;nde herhangi bir engel yoktur.','&nbsp;İnsan; erkek, dişi, &ccedil;oğul ve tekil i&ccedil;in bir şekilde kullanılan bir t&uuml;r isim olup Arap&ccedil;a bir kavramdır. S&ouml;zl&uuml;k kitaplarında insan s&ouml;zc&uuml;ğ&uuml;n&uuml;n genellikle &ldquo;&uuml;ns&rdquo; maddesinden t&uuml;rediği yazılmıştır. &Uuml;ns &ldquo;cin&rdquo; karşısında olup evcil, alışabilen ve menus anlamındadır. Genellikle insan s&ouml;zc&uuml;ğ&uuml;n&uuml;n k&ouml;keninin &ldquo;&uuml;ns&rdquo; olduğu ve manasının da alışmak ve &uuml;lfet kurmak olduğu s&ouml;ylenmiştir.[1] İnsanların kendi yaratılışlarında hi&ccedil;bir şekilde se&ccedil;me hakkı olmamıştır; yani ger&ccedil;ekte insan yaratılmada ve se&ccedil;im hakkı taşımada mecburdur ve bu hususta hi&ccedil;bir rol ve etkisi bulunmamaktadır. Aynı şekilde yaratılıp bu d&uuml;nyaya geldikten sonra burada kalma da kendinin elinde değildir; &ccedil;&uuml;nk&uuml; kesin ve mecburi bir şekilde bir g&uuml;n bu d&uuml;nyayı terk etmesi ve başka bir &acirc;leme gitmesi gerekmektedir. Sadece insan değil, diğer varlıklar da kendi yaratılışlarında se&ccedil;me hakkına sahip değildirler. İnsan ve diğer varlıklara hayat ve yaşam bahşeden sadece y&uuml;ce Allah&rsquo;tır.[2] İnsan yaratılmadan &ouml;nce var değildi ve var olmadığından se&ccedil;me hakkı da yoktu. Se&ccedil;me hakkının var olduktan sonra geldiği apa&ccedil;ıktır. İnsan ilk &ouml;nce var olmalıdır; ancak var olduktan sonra onun se&ccedil;me hakkı ve &ouml;zg&uuml;rl&uuml;ğ&uuml; hakkında tartışılabilir. Bu nedenle insan mecburi olarak ilahi irade ve meşiyyet kanalıyla yaratılır ve varlık sahnesine ayak basar: &ldquo;İnsan (hen&uuml;z) anılır bir şey değilken (yaratılmamışken) &uuml;zerinden uzunca bir zaman ge&ccedil;ti.&rdquo;[3]\r\n\r\n\r\n	Varlık bahşedenin var etmediği zat\r\n\r\n\r\n	Nasıl bahşeden varlık olur.\r\n\r\n\r\n	Lakin insan d&uuml;nyaya geldikten sonra d&uuml;nya hayatında &ouml;zg&uuml;rleşir, se&ccedil;im ve irade sahibi olur. Elbette bu mutlak anlamda değildir. İnsanı kadim d&ouml;nemlerden beri d&uuml;ş&uuml;nd&uuml;ren eski konulardan biri cebir ve irade meselesidir. Bu tartışmaların İslam tarihinde uzun bir ge&ccedil;mişi vardır ve cebir ve irade konusu hakkında m&uuml;tekellim ve filozoflar arasında &uuml;&ccedil; g&ouml;r&uuml;ş ve bakış mevcuttur. Bir grup, insanın fiillerinin kendi irade ve se&ccedil;imiyle ger&ccedil;ekleştiğine ve Allah&rsquo;ın kulların fiillerinde herhangi bir rol&uuml; olmadığına inanmaktadır. Bu kesim, tefviz g&ouml;r&uuml;ş&uuml;n&uuml; ve mutlak anlamda insanın &ouml;zg&uuml;r olduğunu savunur. İslam d&uuml;ş&uuml;ncesinde bu grup Mutezile olarak adlandırılmıştır.[4] İkinci grup, insan fiillerinin cebir vasıtasıyla ger&ccedil;ekleştiğini ve irade adında bir fenomenin mutlak anlamda var olmadığını savunur. Bu kesim, insan faaliyet ve &ccedil;abaları bağlamında insan iradesi dışında bulunan bir dizi etkenin insanı harekete ge&ccedil;irdiğini savunur. Eşa&rsquo;ire m&uuml;tekellimleri bu g&ouml;r&uuml;ş&uuml;n (cebir) taraftarları olup Allah&rsquo;ın insanda fiilleri yarattığını, O&rsquo;nun ger&ccedil;ek fail olduğunu ve insanın mecazi anlamda fail olduğunu s&ouml;ylerler.[5]İmam Ali (a.s), Sıffin hadisesi esnasında kendisinden bizim Şam&rsquo;a doğru bu hareketimiz ilahi kaza ve kader ile mi ger&ccedil;ekleşmektedir diye soran bir şahsa verdiği cevapta bu g&ouml;r&uuml;ş&uuml; reddetmekte ve ş&ouml;yle buyurmaktadır: &ldquo;Kaza ve kaderin dogmatik olduğuna ve insanların b&ouml;yle bir cebre mahk&ucirc;m olduklarına inandığından sana yazıklar olsun. Eğer b&ouml;yle ise sevap ve ceza d&uuml;zeni ortadan kalkar ve m&uuml;jdeleme ve uyarmak t&uuml;mden ge&ccedil;ersiz olur. Ş&uuml;phesiz y&uuml;ce Allah kullarına se&ccedil;me hakkına sahipken emirde bulunmuştur&hellip;&rdquo;[6] Cebir okulunun kurucusu şeytandır; &ccedil;&uuml;nk&uuml; şeytan sapmasını kendine değil Allah&rsquo;a isnat etmektedir.[7] &ldquo;Şeytan dedi ki: &ldquo;(&Ouml;yle ise) beni azdırmana karşılık, yemin ederim ki, ben de onları saptırmak i&ccedil;in senin dosdoğru yolunun &uuml;zerinde elbette oturacağım.&rdquo;[8] &Uuml;&ccedil;&uuml;nc&uuml; bakış ise insanın kendi iş ve amellerinde ne mutlak anlamda irade sahibi ve ne de mutlak anlamda mecbur olduğunu savunur. Başka bir ifadeyle insan irade ve se&ccedil;me &ouml;zg&uuml;rl&uuml;ğ&uuml;ne sahiptir, ama bu &ouml;zg&uuml;rl&uuml;k tefvize inanacak şekilde değildir. İnsanın varlığı Allah&rsquo;tandır ve bu varlık g&uuml;c&uuml;n&uuml; kullanmak ise insanın elindedir. Şia&rsquo;nın insanın fiilleri hakkındaki g&ouml;r&uuml;ş&uuml; şudur: İnsanın yaptığı her iş hem kendisinin ve hem de Allah&rsquo;ın fiilidir; yani Allah&rsquo;ın failliği nedensel faillik ve insanın failliği ise katılımcı failliktir. Bu teori ıstılahta &ldquo;iki yol arasındaki yol&rdquo; olarak adlandırılmıştır. Bu bakış, bir&ccedil;ok Kur&rsquo;an ayeti ve masum imamların &ouml;ğretilerinden iktibas edilmiştir. İmamiye Şia&rsquo;sı bu teorinin taraftarıdır. B&uuml;y&uuml;k Kur&rsquo;an m&uuml;fessiri Allame Tabatabai bu hususta ş&ouml;yle der: &ldquo;Ş&uuml;phesiz insan bilgi ve irade vesilesi ile yaptığı işlerde tekvini olarak se&ccedil;im sahibidir. Elbette bu se&ccedil;im mutlak değildir; zira insanın se&ccedil;imi nedenler silsilesinin bir c&uuml;z&uuml;d&uuml;r. İnsanın se&ccedil;erek ger&ccedil;ekleştirmiş olduğu fiillerde dış sebep ve nedenler de etkindir. &Ouml;rneğin insan se&ccedil;meye dayalı işlerinden biri olan bir lokma yiyeceği yediği vakit, hem kendisinin iradesi, hem de dış d&uuml;nyada yiyeceğin varlığı ve yiyeceğin lezzetli oluşu bu fiilde m&uuml;dahildir. İnsanın yemesinden ibaret olan bu iradi fiilde diğer neden ve sebepler de m&uuml;dahildir ve onların hazır olması gerekir. O halde insanın se&ccedil;erek işlediği bir fiilin ger&ccedil;ekleşmesi, kendisinin iradesinin dışında olan ve bununla birlikte iradi fiiline m&uuml;dahil olan bir takım sebeplere bağlıdır. Y&uuml;ce Allah bu sebeplerin en başında gelir. İnsan iradesi de d&acirc;hil olmak &uuml;zere b&uuml;t&uuml;n sebepler O&rsquo;nun temiz zatına d&ouml;ner. &Ccedil;&uuml;nk&uuml; insanı se&ccedil;en bir varlık olarak yaratan odur. Hem insanı ve hem iradesini yaratan Allah&rsquo;tır.&rdquo;[9]&nbsp; Allame Tabatabai bu konunun devamında ş&ouml;yle der: &Ouml;te taraftan insan doğal olarak kendini se&ccedil;im sahibi bilir; teşrii iradeyle bir işi yapıp veya yapmayacağını bilir. Başka bir ifadeyle tekvini se&ccedil;iciliğin karşısında yasal olarak da kendini &ouml;zg&uuml;r bilir. Bunun i&ccedil;in eğer iyi bir iş yaparsa &ouml;v&uuml;l&uuml;r ve kendi iradesiyle bu işi yaptı denilir. Eğer iyi bir işi terk ederse insanlar kendisini kınar ve mecburdu diye onu mazur g&ouml;rmezler. İnsanı kendi t&uuml;r&uuml;nden hi&ccedil; kimse bir işi yapmaya veya yapmamaya mecbur kılamaz. &Ccedil;&uuml;nk&uuml; diğer insanlar da onun gibidirler ve insan olma noktasında ondan daha fazla bir şey taşımamaktadırlar. Dolayısıyla onun iradesinin malik ve sahibi olamazlar. Bu, insanın doğal olarak h&uuml;r ve &ouml;zg&uuml;r olması anlamındadır. Bu nedenle insan zatı itibari ile h&uuml;r ve doğası geresi &ouml;zg&uuml;rd&uuml;r. Eğer insan kendi iradesiyle kendinden bir şeyi başkasına verirse ve bu iş neticesinde &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; kaybederse durum değişir. O halde insan diğer insanlar karşısında kendi amellerinde &ouml;zg&uuml;rd&uuml;r. Lakin y&uuml;ce Allah karşısında durum farklıdır. Allah insanın zat ve fiillerinin malikidir, bu malikiyet mutlaktır. Allah hem tekvini ve hem de teşrii m&uuml;lkiyete sahiptir. Bu nedenle insan y&uuml;ce Allah&rsquo;ın teşrii emir ve yasaklarına karşısında ve de tekvini iradeyle insandan istediği şeyler hakkında hi&ccedil;bir &ouml;zg&uuml;rl&uuml;k ve iradeye sahip değildir. &ldquo;Allah ve Res&ucirc;l&uuml; bir iş hakkında h&uuml;k&uuml;m verdikleri zaman, hi&ccedil;bir m&uuml;min erkek ve hi&ccedil;bir m&uuml;min kadın i&ccedil;in kendi işleri konusunda tercih kullanma hakları yoktur. Kim Allah&rsquo;a ve Resul&uuml;ne karşı gelirse, ş&uuml;phesiz ki o apa&ccedil;ık bir şekilde sapmıştır.&rdquo;[10] Bu ayette belirtilen konu budur.[11] &Uuml;stat Şehit Mutahhari insanın se&ccedil;im ve &ouml;zg&uuml;rl&uuml;ğ&uuml; hakkında ş&ouml;yle der: İnsan se&ccedil;im sahibi ve &ouml;zg&uuml;r olarak yaratılmıştır; yani kendisine akıl, d&uuml;ş&uuml;nce ve irade verilmiştir. İnsan kendi iradi işlerinde, mecbur olan diğer varlıklar gibi değildir. İnsan her zaman kendini d&ouml;rt yolların başında bulur ve bu yollardan sadece birini se&ccedil;mek i&ccedil;in herhangi bir mecburiyet taşımaz. İnsanın diğer yolları se&ccedil;mesinin &ouml;n&uuml;nde herhangi bir engel yoktur. İnsanın diğer varlıklardan ayrıcalıklı y&ouml;n&uuml;, amel ve fiillerinin kesin ve değişmez bir akıbeti olmayan bir dizi hadiseler silsilesinin bir par&ccedil;ası olmasıdır; &ccedil;&uuml;nk&uuml; insan fiilleri binlerce neden ve sebebe bağlıdır. Bu sebeplerden biri de kendisinin kullandığı se&ccedil;im, tercih ve iradedir.[12]\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Seccadi, Seyit Ziyau&rsquo;d-din, İnsan der Kur&rsquo;an-ı Kerim, s. 11.\r\n\r\n\r\n	[2] &ldquo;O, hanginizin daha g&uuml;zel amel yapacağını sınamak i&ccedil;in &ouml;l&uuml;m&uuml; ve hayatı yaratandır.&rdquo;, M&uuml;lk Suresi, 2.ayet.\r\n\r\n\r\n	[3] İnsan Suresi, 1.ayet.\r\n\r\n\r\n	[4] Rabbani G&uuml;lpeygani, Ali, Muhazıratıfi&rsquo;l-İlahiyat, s 199 - 203.\r\n\r\n\r\n	[5] a.g.e, s. 192- 197.\r\n\r\n\r\n	[6] و یحک لعلک ظننت قضاءً لازماً و قدراً حاتماً، و لو کان ذالک لبطل الثواب و العقاب و سقط الوعد و الوعید. ان الله سبحانه امر عباده تخییراً...&rdquo;, Meadihah, Abd&uuml;l-Mecid, Hurşidibi Gurup, (Terc&uuml;meyi Nehc&uuml;&rsquo;l-Belağa), s. 407.\r\n\r\n\r\n	[7] Nasr, Abdullah, Mebaniyi İnsan Şinas. Der Kur&rsquo;an, s. 386.\r\n\r\n\r\n	[8] A&rsquo;raf Suresi, 16.ayet.\r\n\r\n\r\n	[9] Tabatabai, Muhammed H&uuml;seyin, el-Mizan (Terc&uuml;me), c. 16, s. 97.\r\n\r\n\r\n	[10] Kur&rsquo;an-ı Kerim, Ahzab Suresi, 36.ayet.\r\n\r\n\r\n	[11] Tabatabai, Muhammed H&uuml;seyin, el-Mizan (Terc&uuml;me), c. 16, s. 97 &ndash; 98.\r\n\r\n\r\n	[12] Mutahhari, Murtaza, Mecmuayı Asar, c. 1, s. 386 &ndash; 387.\r\n\r\n\r\n	&nbsp;'),(42,'tr46','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bazıları, yaratıklardaki mevcut d&uuml;zen hakkında &ouml;zel bir a&ccedil;ıklama sunan Darwin&rsquo;in evrim teorisinin tevhitsel bakışı zedelediğine ve b&ouml;yle bir durumda yaratıklardaki mevcut d&uuml;zen i&ccedil;in hikmet sahibi, bilge ve şuurlu bir d&uuml;zen kurucuyu varsaymamızın artık gerekli olmadığına inanmaktadır. Bu g&ouml;r&uuml;ş birka&ccedil; neden sebebiyle kabul edilemez:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		1. Darwin&rsquo;in evrim teorisi, girift canlı varlıkların basit canlı varlıklardan meydana geldiğini a&ccedil;ıklamaktan başka bir şey s&ouml;ylememektedir. Lakin bu teori basit varlıkların k&ouml;keni hakkında bir şey dile getirmemektedir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		2. Darwin&rsquo;in evrim teorisinin doğruluğu ispatlanırsa, bu teori ilahi bir d&uuml;zen kurucunun varlığına dayalı teoriyi ge&ccedil;ersiz kılamaz; &ccedil;&uuml;nk&uuml; b&ouml;yle bir durumda ilahi d&uuml;zen kurucu fikrine sahip kesimler ş&ouml;yle bir cevap verebilirler: B&ouml;yle hikmet sahibi ve &acirc;lim bir d&uuml;zen kurucu evreni ve evren i&ccedil;indeki girift varlıkları yaratmak i&ccedil;in uzun vadeli bir plan &ouml;ng&ouml;rm&uuml;şt&uuml;r ve girift varlıkların tedrici olarak ve de evrimsel bir s&uuml;re&ccedil; zarfında meydana gelmeleri gerekmekteydi.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		3. &Ouml;te taraftan Darwin&rsquo;in teorisi salt kanıtlanmamış bir hipotezdir. Bu hipotezin bir&ccedil;ok karşıtı bulunmakta ve bilimsel bir&ccedil;ok teori ile de bağdaşmamaktadır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bu nedenle bizim inancımıza g&ouml;re insanların atası &Acirc;dem&rsquo;in (a.s) yaratılışı bağlamında Kur&rsquo;an&rsquo;ın onaylamadığı t&uuml;rlerin evrim teorisi, kabul edilse bile d&uuml;zen kanıtı ile bir &ccedil;elişki addetmez.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Bazıları, yaratıklardaki mevcut d&uuml;zen hakkında &ouml;zel bir a&ccedil;ıklama sunan Darwin&rsquo;in evrim teorisinin tevhitsel bakışı zedelediğine ve b&ouml;yle bir durumda yaratıklardaki mevcut d&uuml;zen i&ccedil;in hikmet sahibi, bilge ve şuurlu bir d&uuml;zen kurucuyu varsaymamızın artık gerekli olmadığına inanmaktadır. Evrim teorisine g&ouml;re g&uuml;n&uuml;m&uuml;zdeki girift canlı varlıkların yapısı salt tabii bir s&uuml;re&ccedil; neticesinde basit varlıklardan meydana gelmiştir. &ldquo;Atlama veya mutasyon ve neslin artması&rdquo; adındaki iki etken bu s&uuml;re&ccedil;te &ouml;nemli bir rol oynamıştır. Atlama, d&ouml;n&uuml;ş&uuml;m&uuml; gelecek nesillere aktarabilecek ve onların da sonraki nesillere intikal ettirebileceği şekilde &ccedil;ocuk ile anne ve babası arasında farklılık meydana geldiği an ger&ccedil;ekleşir. İkinci etken de şu şekilde etkilidir: Eğer varlıkların t&uuml;remesi ortam kapsamından fazla olursa, b&ouml;yle bir durumda mevcut yiyecek stoku i&ccedil;in şiddetli bir rekabet ortaya &ccedil;ıkar ve neticede yiyecek temin etmede diğer t&uuml;rlerden daha g&uuml;&ccedil;l&uuml; olan varlık t&uuml;r&uuml; hayatını s&uuml;rd&uuml;rmek i&ccedil;in daha fazla bir şans elde eder ve &ouml;zelliklerini sonraki nesle aktarır. Neticede ortada bir takım doğal etkenler mecmuası bulunmakta ve bu etkenlerin kendini g&ouml;stermesiyle canlı d&uuml;nya s&uuml;rekli artar bir tarzda bağdaşırlık y&ouml;n&uuml;nde değişim kaydetmektedir.[1] Evrim teorisinin batıda din konusunu birka&ccedil; y&ouml;nden &ccedil;elişkiler ile y&uuml;z y&uuml;ze bıraktığı g&ouml;zlemlenmektedir:</p>\r\n\r\n<p>\r\n	A. Evrim teorisinin ilahiyat meselesi ile zahiri a&ccedil;ıdan &ccedil;elişmesi: Batıda din bilginleri arasında şuurlu ve hedef sahibi y&ouml;netici bir yaratıcının varlığına y&ouml;nelik dile getirilen en &ouml;nemli kanıt d&uuml;zen kanıtıydı. Bu kanıt esasınca evrene egemen olan d&uuml;zen, evren ve varlıklar bağlamında bir yaratıcının varlığını ispatlamakla birlikte s&ouml;z konusu yaratıcı i&ccedil;in kudret, tedbir, şuur ve gayeli olmayı da ispat etmekteydi. Lakin evrim teorisi g&ouml;r&uuml;n&uuml;şte doğanın şuurdan yoksun aksiyon ve reaksiyonlarını evrendeki varlıkların t&uuml;rlerinin ortaya &ccedil;ıkmasının nedeni lanse etmekteydi ve neticede yaratılışın tedbirli ve gayeli bir şekilde oluşunu t&uuml;m&uuml;yle yabana atmaktaydı. Her ne kadar evrim teorisinin dini d&uuml;ş&uuml;nceler ile en derin &ccedil;elişkisi bu y&ouml;nde bulunuyorsa da bu hususun d&uuml;zen kanıtını doğru yorumlamamaktan kaynaklandığı anlaşılmaktadır. D&uuml;zen kanıtı M&uuml;sl&uuml;man m&uuml;tekellimler arasında yaygın olduğu şekilde yorumlanması durumunda evrim teorisi tarafından y&ouml;neltilebilecek her eleştiri ge&ccedil;ersiz olacaktır. Tanrının varlığına inanmak ile bu teori arasında herhangi bir gereğin bulunmadığı hatırlatılmalıdır; yani tanrının varlığının ispat edilmesi sadece d&uuml;zen kanıtı temeli &uuml;zerine inşa edilmemiştir.</p>\r\n\r\n<p>\r\n	B. Evrim teorisinin insanın kutsal konumu ile zahirde &ccedil;elişmesi:</p>\r\n\r\n<p>\r\n	Batıdaki dinsel teorilerde insanın yaratılışı en &uuml;st&uuml;n hedef olarak g&ouml;z &ouml;n&uuml;nde bulundurulmuş ve t&uuml;m varlıkların onun ihtiya&ccedil; ve emellerini temin etmek i&ccedil;in yaratıldığı ifade edilmiştir. Bu bakışta insan Allah&rsquo;ın iradesi ile ve O&rsquo;na ulaşmak gayesiyle varlık &acirc;lemine ayak basmış bambaşka bir varlık idi. Diğer varlıklar da insanın bu hedefe ulaşması i&ccedil;in seferber olmuş sayılmaktaydı. Hal b&ouml;yleyken evrim teorisi insan da d&acirc;hil olmak &uuml;zere evredeki t&uuml;m varlıkların bir evrim s&uuml;reci i&ccedil;inde ve tabiatın şuursuz aksiyon ve reaksiyonları sayesinde ortaya &ccedil;ıktığını belirterek insanın kutsal &uuml;st&uuml;nl&uuml;ğ&uuml; ve kendine &ouml;zg&uuml; konumunu t&uuml;m&uuml;yle zedelemiş ve insanın makamını diğer varlıklar d&uuml;zeyine indirgemiştir. &Ccedil;elişkinin bu boyutu, daha &ccedil;ok evrim teorisinin taraftarı olan ampiristler ile kutsal kitap &ouml;ğretilerinin takip&ccedil;ilerinden m&uuml;teşekkil tartışmanın iki tarafının insanın varlıksal ge&ccedil;mişini şimdiki makam ve konumu ile mukayese etmelerinden kaynaklanıyordu. H&acirc;lbuki iki tarafın da t&uuml;m&uuml;yle gaflet ettiği &uuml;&ccedil;&uuml;nc&uuml; bir varsayıma g&ouml;re, insan evrende akıl ve tefekk&uuml;r g&uuml;c&uuml;ne sahip olan bir varlık sıfatıyla ayrıcalıklı bir konuma sahiptir ve onun varlıksal ge&ccedil;mişi (evrimin veya anlık yaratılışın &uuml;r&uuml;n&uuml; olmak) kendisinin şimdiki &uuml;st&uuml;n konumunu olumlu veya olumsuz bir şekilde etkilemeyecektir.</p>\r\n\r\n<p>\r\n	Evrim Teorisine Y&ouml;neltilen Eleştiriler</p>\r\n\r\n<p>\r\n	Bu teoriye y&ouml;nelik bir&ccedil;ok eleştiri y&ouml;neltilmiştir ve onlardan bazıları şunlardır:</p>\r\n\r\n<p>\r\n	1. Darwin&rsquo;in evrim teorisi girift canlı varlıkların basit canlı varlıklardan meydana geldiğini a&ccedil;ıklamaktan başka bir şey s&ouml;ylememektedir. Lakin bu teori basit varlıkların k&ouml;keni hakkında bir şey dile getirmemektedir. Bu basit varlıkların yapısı kendilerinin ihtiya&ccedil;larını temin edecek şekilde olmalıdır. Aksi takdirde onlar hayatlarını s&uuml;rd&uuml;remezler. Ger&ccedil;ekte bu teori d&uuml;nyadaki b&uuml;t&uuml;nc&uuml;l d&uuml;zen bağlamında k&acirc;mil bir a&ccedil;ıklama yapmamaktadır. Bu teori salt bazı varlıkların başka varlıklardan nasıl evrimleştiğini ifade etmektedir. Bundan dolayı bu teori tevhidi a&ccedil;ıklamanın alternatifi olamaz.[2]</p>\r\n\r\n<p>\r\n	2. Eğer Darwin&rsquo;in evrim teorisinin doğruluğu ispatlanırsa, bu teori ilahi bir d&uuml;zen kurucunun varlığı teorisini ge&ccedil;ersiz kılamaz; &ccedil;&uuml;nk&uuml; b&ouml;yle bir durumda ilahi d&uuml;zen kurucuya dayalı teorinin taraftarları ş&ouml;yle bir cevap verebilirler: B&ouml;yle hikmet sahibi ve alim bir d&uuml;zen kurucu evreni ve evren i&ccedil;indeki girift varlıkları yaratmak i&ccedil;in uzun vadeli bir plan &ouml;ng&ouml;rm&uuml;şt&uuml;r ve girift varlıkların tedrici olarak ve de evrimsel bir s&uuml;re&ccedil; zarfında meydana gelmeleri gerekmekteydi.</p>\r\n\r\n<p>\r\n	3. &Ouml;te taraftan Darwin&rsquo;in teorisi salt ispatlanmamış bir hipotezdir. Bu hipotezin bir&ccedil;ok karşıtı bulunmakta ve bilimsel bir&ccedil;ok teori ile de bağdaşmamaktadır.[3]</p>\r\n\r\n<p>\r\n	Bu nedenle bizim inancımıza g&ouml;re insanların atası &Acirc;dem&rsquo;in (a.s) yaratılışı bağlamında Kur&rsquo;an&rsquo;ın onaylamadığı t&uuml;rlerin evrim teorisi kabul edilse bile d&uuml;zen kanıtı ile bir &ccedil;elişki addetmez. Nitekim bu husus 731 sayılı (Site: 911) cevapta beyan edilmiştir.</p>\r\n\r\n<p>\r\n	İnsanın nasıl yaratıldığı hakkında daha fazla bilgi edinmek i&ccedil;in aşağıdaki adreslere m&uuml;racaat etmeniz faydalı olacaktır:</p>\r\n\r\n<p>\r\n	İnsanın yaratılışının merhaleleri, 1175 (Site: 1289).</p>\r\n\r\n<p>\r\n	Hz. &Acirc;dem&rsquo;in cismani yaratılışı, 506 (Site: 547).</p>\r\n\r\n<p>\r\n	Hz. &Acirc;dem&rsquo;in yaratılışı ve bilginlerin bulguları, 2999 (Site: 3297).</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	--------------<br />\r\n	[1] Paul Edwarz, Berahin-i İspat-ı Vucudu Huda der Felsefe-i Garb, Terc&uuml;me, Cemali Neseb, Ali Rıza, Muhammed Rızai, Muhammed, s. 79 &ndash; 80, nakl ez Dairetu&rsquo;l-Mearif, Kum, Merkezi Mutalaat ve Tahkikatı İslami, 1371.</p>\r\n\r\n<p>\r\n	[2] a.g.e, s. 80.</p>\r\n\r\n<p>\r\n	[3] D&uuml;zen kanıtı ve evrim teorisi hakkında bkz: Şerh-i Usul-i Felsefe Ve Reveş-i Realizm, &Uuml;stat Şehit Mutahhari, Mecmua-i Asar, c. 65, Tahran, Sadra, 1373, s. 940-950; aynı şekilde &Uuml;stat Mutahhari bu eleştiriyi Tevhit kitabında ilmi tam bir şekilde et&uuml;t etmiş ve incelemiştir. Mutahhari, M&uuml;rteza, Tevhit, s. 256-278, Sadra, Tahran, &ccedil;apı dehum, 1381.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Bazıları, yaratıklardaki mevcut d&uuml;zen hakkında &ouml;zel bir a&ccedil;ıklama sunan Darwin&rsquo;in evrim teorisinin tevhitsel bakışı zedelediğine ve b&ouml;yle bir durumda yaratıklardaki mevcut d&uuml;zen i&ccedil;in hikmet sahibi, bilge ve şuurlu bir d&uuml;zen kurucuyu varsaymamızın artık gerekli olmadığına inanmaktadır. Bu g&ouml;r&uuml;ş birka&ccedil; neden sebebiyle kabul edilemez:\r\n\r\n	\r\n		1. Darwin&rsquo;in evrim teorisi, girift canlı varlıkların basit canlı varlıklardan meydana geldiğini a&ccedil;ıklamaktan başka bir şey s&ouml;ylememektedir. Lakin bu teori basit varlıkların k&ouml;keni hakkında bir şey dile getirmemektedir.\r\n\r\n	\r\n		2. Darwin&rsquo;in evrim teorisinin doğruluğu ispatlanırsa, bu teori ilahi bir d&uuml;zen kurucunun varlığına dayalı teoriyi ge&ccedil;ersiz kılamaz; &ccedil;&uuml;nk&uuml; b&ouml;yle bir durumda ilahi d&uuml;zen kurucu fikrine sahip kesimler ş&ouml;yle bir cevap verebilirler: B&ouml;yle hikmet sahibi ve &acirc;lim bir d&uuml;zen kurucu evreni ve evren i&ccedil;indeki girift varlıkları yaratmak i&ccedil;in uzun vadeli bir plan &ouml;ng&ouml;rm&uuml;şt&uuml;r ve girift varlıkların tedrici olarak ve de evrimsel bir s&uuml;re&ccedil; zarfında meydana gelmeleri gerekmekteydi.\r\n\r\n	\r\n		3. &Ouml;te taraftan Darwin&rsquo;in teorisi salt kanıtlanmamış bir hipotezdir. Bu hipotezin bir&ccedil;ok karşıtı bulunmakta ve bilimsel bir&ccedil;ok teori ile de bağdaşmamaktadır.\r\n\r\n	\r\n		Bu nedenle bizim inancımıza g&ouml;re insanların atası &Acirc;dem&rsquo;in (a.s) yaratılışı bağlamında Kur&rsquo;an&rsquo;ın onaylamadığı t&uuml;rlerin evrim teorisi, kabul edilse bile d&uuml;zen kanıtı ile bir &ccedil;elişki addetmez.','&nbsp;Bazıları, yaratıklardaki mevcut d&uuml;zen hakkında &ouml;zel bir a&ccedil;ıklama sunan Darwin&rsquo;in evrim teorisinin tevhitsel bakışı zedelediğine ve b&ouml;yle bir durumda yaratıklardaki mevcut d&uuml;zen i&ccedil;in hikmet sahibi, bilge ve şuurlu bir d&uuml;zen kurucuyu varsaymamızın artık gerekli olmadığına inanmaktadır. Evrim teorisine g&ouml;re g&uuml;n&uuml;m&uuml;zdeki girift canlı varlıkların yapısı salt tabii bir s&uuml;re&ccedil; neticesinde basit varlıklardan meydana gelmiştir. &ldquo;Atlama veya mutasyon ve neslin artması&rdquo; adındaki iki etken bu s&uuml;re&ccedil;te &ouml;nemli bir rol oynamıştır. Atlama, d&ouml;n&uuml;ş&uuml;m&uuml; gelecek nesillere aktarabilecek ve onların da sonraki nesillere intikal ettirebileceği şekilde &ccedil;ocuk ile anne ve babası arasında farklılık meydana geldiği an ger&ccedil;ekleşir. İkinci etken de şu şekilde etkilidir: Eğer varlıkların t&uuml;remesi ortam kapsamından fazla olursa, b&ouml;yle bir durumda mevcut yiyecek stoku i&ccedil;in şiddetli bir rekabet ortaya &ccedil;ıkar ve neticede yiyecek temin etmede diğer t&uuml;rlerden daha g&uuml;&ccedil;l&uuml; olan varlık t&uuml;r&uuml; hayatını s&uuml;rd&uuml;rmek i&ccedil;in daha fazla bir şans elde eder ve &ouml;zelliklerini sonraki nesle aktarır. Neticede ortada bir takım doğal etkenler mecmuası bulunmakta ve bu etkenlerin kendini g&ouml;stermesiyle canlı d&uuml;nya s&uuml;rekli artar bir tarzda bağdaşırlık y&ouml;n&uuml;nde değişim kaydetmektedir.[1] Evrim teorisinin batıda din konusunu birka&ccedil; y&ouml;nden &ccedil;elişkiler ile y&uuml;z y&uuml;ze bıraktığı g&ouml;zlemlenmektedir:\r\n\r\n\r\n	A. Evrim teorisinin ilahiyat meselesi ile zahiri a&ccedil;ıdan &ccedil;elişmesi: Batıda din bilginleri arasında şuurlu ve hedef sahibi y&ouml;netici bir yaratıcının varlığına y&ouml;nelik dile getirilen en &ouml;nemli kanıt d&uuml;zen kanıtıydı. Bu kanıt esasınca evrene egemen olan d&uuml;zen, evren ve varlıklar bağlamında bir yaratıcının varlığını ispatlamakla birlikte s&ouml;z konusu yaratıcı i&ccedil;in kudret, tedbir, şuur ve gayeli olmayı da ispat etmekteydi. Lakin evrim teorisi g&ouml;r&uuml;n&uuml;şte doğanın şuurdan yoksun aksiyon ve reaksiyonlarını evrendeki varlıkların t&uuml;rlerinin ortaya &ccedil;ıkmasının nedeni lanse etmekteydi ve neticede yaratılışın tedbirli ve gayeli bir şekilde oluşunu t&uuml;m&uuml;yle yabana atmaktaydı. Her ne kadar evrim teorisinin dini d&uuml;ş&uuml;nceler ile en derin &ccedil;elişkisi bu y&ouml;nde bulunuyorsa da bu hususun d&uuml;zen kanıtını doğru yorumlamamaktan kaynaklandığı anlaşılmaktadır. D&uuml;zen kanıtı M&uuml;sl&uuml;man m&uuml;tekellimler arasında yaygın olduğu şekilde yorumlanması durumunda evrim teorisi tarafından y&ouml;neltilebilecek her eleştiri ge&ccedil;ersiz olacaktır. Tanrının varlığına inanmak ile bu teori arasında herhangi bir gereğin bulunmadığı hatırlatılmalıdır; yani tanrının varlığının ispat edilmesi sadece d&uuml;zen kanıtı temeli &uuml;zerine inşa edilmemiştir.\r\n\r\n\r\n	B. Evrim teorisinin insanın kutsal konumu ile zahirde &ccedil;elişmesi:\r\n\r\n\r\n	Batıdaki dinsel teorilerde insanın yaratılışı en &uuml;st&uuml;n hedef olarak g&ouml;z &ouml;n&uuml;nde bulundurulmuş ve t&uuml;m varlıkların onun ihtiya&ccedil; ve emellerini temin etmek i&ccedil;in yaratıldığı ifade edilmiştir. Bu bakışta insan Allah&rsquo;ın iradesi ile ve O&rsquo;na ulaşmak gayesiyle varlık &acirc;lemine ayak basmış bambaşka bir varlık idi. Diğer varlıklar da insanın bu hedefe ulaşması i&ccedil;in seferber olmuş sayılmaktaydı. Hal b&ouml;yleyken evrim teorisi insan da d&acirc;hil olmak &uuml;zere evredeki t&uuml;m varlıkların bir evrim s&uuml;reci i&ccedil;inde ve tabiatın şuursuz aksiyon ve reaksiyonları sayesinde ortaya &ccedil;ıktığını belirterek insanın kutsal &uuml;st&uuml;nl&uuml;ğ&uuml; ve kendine &ouml;zg&uuml; konumunu t&uuml;m&uuml;yle zedelemiş ve insanın makamını diğer varlıklar d&uuml;zeyine indirgemiştir. &Ccedil;elişkinin bu boyutu, daha &ccedil;ok evrim teorisinin taraftarı olan ampiristler ile kutsal kitap &ouml;ğretilerinin takip&ccedil;ilerinden m&uuml;teşekkil tartışmanın iki tarafının insanın varlıksal ge&ccedil;mişini şimdiki makam ve konumu ile mukayese etmelerinden kaynaklanıyordu. H&acirc;lbuki iki tarafın da t&uuml;m&uuml;yle gaflet ettiği &uuml;&ccedil;&uuml;nc&uuml; bir varsayıma g&ouml;re, insan evrende akıl ve tefekk&uuml;r g&uuml;c&uuml;ne sahip olan bir varlık sıfatıyla ayrıcalıklı bir konuma sahiptir ve onun varlıksal ge&ccedil;mişi (evrimin veya anlık yaratılışın &uuml;r&uuml;n&uuml; olmak) kendisinin şimdiki &uuml;st&uuml;n konumunu olumlu veya olumsuz bir şekilde etkilemeyecektir.\r\n\r\n\r\n	Evrim Teorisine Y&ouml;neltilen Eleştiriler\r\n\r\n\r\n	Bu teoriye y&ouml;nelik bir&ccedil;ok eleştiri y&ouml;neltilmiştir ve onlardan bazıları şunlardır:\r\n\r\n\r\n	1. Darwin&rsquo;in evrim teorisi girift canlı varlıkların basit canlı varlıklardan meydana geldiğini a&ccedil;ıklamaktan başka bir şey s&ouml;ylememektedir. Lakin bu teori basit varlıkların k&ouml;keni hakkında bir şey dile getirmemektedir. Bu basit varlıkların yapısı kendilerinin ihtiya&ccedil;larını temin edecek şekilde olmalıdır. Aksi takdirde onlar hayatlarını s&uuml;rd&uuml;remezler. Ger&ccedil;ekte bu teori d&uuml;nyadaki b&uuml;t&uuml;nc&uuml;l d&uuml;zen bağlamında k&acirc;mil bir a&ccedil;ıklama yapmamaktadır. Bu teori salt bazı varlıkların başka varlıklardan nasıl evrimleştiğini ifade etmektedir. Bundan dolayı bu teori tevhidi a&ccedil;ıklamanın alternatifi olamaz.[2]\r\n\r\n\r\n	2. Eğer Darwin&rsquo;in evrim teorisinin doğruluğu ispatlanırsa, bu teori ilahi bir d&uuml;zen kurucunun varlığı teorisini ge&ccedil;ersiz kılamaz; &ccedil;&uuml;nk&uuml; b&ouml;yle bir durumda ilahi d&uuml;zen kurucuya dayalı teorinin taraftarları ş&ouml;yle bir cevap verebilirler: B&ouml;yle hikmet sahibi ve alim bir d&uuml;zen kurucu evreni ve evren i&ccedil;indeki girift varlıkları yaratmak i&ccedil;in uzun vadeli bir plan &ouml;ng&ouml;rm&uuml;şt&uuml;r ve girift varlıkların tedrici olarak ve de evrimsel bir s&uuml;re&ccedil; zarfında meydana gelmeleri gerekmekteydi.\r\n\r\n\r\n	3. &Ouml;te taraftan Darwin&rsquo;in teorisi salt ispatlanmamış bir hipotezdir. Bu hipotezin bir&ccedil;ok karşıtı bulunmakta ve bilimsel bir&ccedil;ok teori ile de bağdaşmamaktadır.[3]\r\n\r\n\r\n	Bu nedenle bizim inancımıza g&ouml;re insanların atası &Acirc;dem&rsquo;in (a.s) yaratılışı bağlamında Kur&rsquo;an&rsquo;ın onaylamadığı t&uuml;rlerin evrim teorisi kabul edilse bile d&uuml;zen kanıtı ile bir &ccedil;elişki addetmez. Nitekim bu husus 731 sayılı (Site: 911) cevapta beyan edilmiştir.\r\n\r\n\r\n	İnsanın nasıl yaratıldığı hakkında daha fazla bilgi edinmek i&ccedil;in aşağıdaki adreslere m&uuml;racaat etmeniz faydalı olacaktır:\r\n\r\n\r\n	İnsanın yaratılışının merhaleleri, 1175 (Site: 1289).\r\n\r\n\r\n	Hz. &Acirc;dem&rsquo;in cismani yaratılışı, 506 (Site: 547).\r\n\r\n\r\n	Hz. &Acirc;dem&rsquo;in yaratılışı ve bilginlerin bulguları, 2999 (Site: 3297).\r\n\r\n\r\n	&nbsp;\r\n	--------------\r\n	[1] Paul Edwarz, Berahin-i İspat-ı Vucudu Huda der Felsefe-i Garb, Terc&uuml;me, Cemali Neseb, Ali Rıza, Muhammed Rızai, Muhammed, s. 79 &ndash; 80, nakl ez Dairetu&rsquo;l-Mearif, Kum, Merkezi Mutalaat ve Tahkikatı İslami, 1371.\r\n\r\n\r\n	[2] a.g.e, s. 80.\r\n\r\n\r\n	[3] D&uuml;zen kanıtı ve evrim teorisi hakkında bkz: Şerh-i Usul-i Felsefe Ve Reveş-i Realizm, &Uuml;stat Şehit Mutahhari, Mecmua-i Asar, c. 65, Tahran, Sadra, 1373, s. 940-950; aynı şekilde &Uuml;stat Mutahhari bu eleştiriyi Tevhit kitabında ilmi tam bir şekilde et&uuml;t etmiş ve incelemiştir. Mutahhari, M&uuml;rteza, Tevhit, s. 256-278, Sadra, Tahran, &ccedil;apı dehum, 1381.\r\n\r\n\r\n	&nbsp;'),(43,'tr47','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Doğa bilimcileri arasında bitkiler ve canlıları i&ccedil;ine alan varlıkların yaratılışı hakkında iki hipotez mevcuttur.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		A. T&uuml;rlerin evrim teorisi veya transformizm: Bu hipotez canlı varlıkların başlangı&ccedil;ta bir h&uuml;creli varlıklar olarak okyanuslarda ve denizlerin derin katmanlarındaki &ccedil;amurlarda bir atılım ile ortaya &ccedil;ıktığını s&ouml;ylemektedir.&nbsp;</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		B. T&uuml;rlerin sabit oluşu hipotezi veya feksizim: Bu hipotez her canlı t&uuml;rlerinin başlangı&ccedil;ta ayrı bir şekilde bug&uuml;nk&uuml; şekliyle ortaya &ccedil;ıktığını belirtir.&nbsp;</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Şimdiye kadar hi&ccedil; kimse bir hayvanın bedeninin asıl azalarında &ouml;nemli bir d&ouml;n&uuml;ş&uuml;m yaratan veya bir t&uuml;r&uuml; başka bir t&uuml;re d&ouml;n&uuml;şt&uuml;ren bir atlama g&ouml;rmemiştir. Bu nedenle biz sadece atlamaların yoğunlaşmasının bir g&uuml;n hayvan t&uuml;r&uuml;n&uuml; muhtemelen değiştirebileceğini s&ouml;yleyebiliriz. &Ouml;rneğin b&ouml;yle bir atlama s&uuml;r&uuml;ngen hayvanları u&ccedil;an hayvanlara d&ouml;n&uuml;şt&uuml;rebilir. Lakin bu sanı asla kesin bir sanı değildir; salt zanna dayalı bir meseledir. &Ccedil;&uuml;nk&uuml; biz hi&ccedil;bir zaman his ve tecr&uuml;be ile asıl azaları d&ouml;n&uuml;şt&uuml;ren atlamalar ile karşılaşmadık. Varlıkların t&uuml;rleri arasındaki evrimsel ilişkiyi keşfetmek de tanrıyı tanımak yolunda hi&ccedil;bir engel oluşturmaz. Bu nedenleri keşfetmek tevhide bir zarar vermemekle kalmaz, yaratılış d&uuml;zeninde tanrının varlığını ispat etmeye d&ouml;n&uuml;k yeni deliller bize verir. Hem t&uuml;rlerin evrimi hipotezinin taraftarları ve hem de M&uuml;sl&uuml;manlar i&ccedil;indeki bu hipotezin karşıtları, kendi iddialarını ispatlamak i&ccedil;in Kur&rsquo;an ayetlerine istinatta bulunmuşlardır. Lakin her iki grup da bazen kendi g&ouml;r&uuml;şlerinin etkisinde kalarak iddiaları ile pek irtibatlı olmayan ayetlere istinatta bulunmuşlardır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		&Acirc;lemin ilk yaratılışı hakkındaki Kur&rsquo;an ayetlerinin zahirinden anlaşıldığı kadarıyla ilk insan siyah renkli &ccedil;amurdan yaratılmış ve şekli tamamlandıktan sonra ilahi ruh kendisine &uuml;flenmiştir. Bunun ardından iblis dışında kalan melekler onun karşısında secde etmişlerdir. Bu ayetlerin beyan ediliş tarzı, &Acirc;dem&rsquo;in topraktan yaratılış şekli ile şimdiki insan şekli arasında başka t&uuml;rlerin olmadığını yansıtmaktadır.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Doğa bilimcileri arasında bitkiler ve canlıları i&ccedil;ine alan varlıkların yaratılışı hakkında iki hipotez mevcuttur.</p>\r\n\r\n<p>\r\n	A. T&uuml;rlerin evrim teorisi veya transformizm: Bu hipotez canlı varlıkların başlangı&ccedil;ta bir h&uuml;creli varlıklar olarak okyanuslarda ve denizlerin derin katmanlarındaki &ccedil;amurlarda bir atılım ile ortaya &ccedil;ıktığını s&ouml;ylemektedir. Bu zerre &ouml;l&ccedil;&uuml;s&uuml;ndeki varlıklar tedrici olarak evrimleşmiş ve bir t&uuml;rden başka bir t&uuml;re d&ouml;n&uuml;şm&uuml;şt&uuml;r. Bu evrimin en k&acirc;mil halkası bug&uuml;nk&uuml; insanlardır. Bu insanlar maymuna benzer varlıklardan meydana gelmiş ve bu şekilde insan g&ouml;r&uuml;n&uuml;ml&uuml; maymunlar ortaya &ccedil;ıkmıştır.</p>\r\n\r\n<p>\r\n	B. T&uuml;rlerin sabit oluşu hipotezi veya feksizim: Bu hipotez her canlı t&uuml;r&uuml;n&uuml;n başlangı&ccedil;ta ayrı bir şekilde bug&uuml;nk&uuml; şekliyle ortaya &ccedil;ıktığını belirtir. Hi&ccedil;bir t&uuml;r başka bir t&uuml;re d&ouml;n&uuml;şmemiştir ve doğal olarak insan da bağımsız bir yaratılışa sahip olup ilk başta bu şekilde yaratılmıştır.[1]</p>\r\n\r\n<p>\r\n	Darwin&rsquo;in evrim teorisi bir&ccedil;ok kabul edici ve reddedicisi olan son asırdaki en tartışılan teorilerdendir. Bu alanda bu teoriyi kabul eden ve karşı olan bilginlerin &ouml;zel olarak yazdıkları kitaplara ek olarak bazıları da genellikle değişik m&uuml;nasebetler ile bu konuya değinmiştir. İslam bilginleri arasında el-Menar Tefsiri ve Meragi yazarları bu teorinin taraftarlarındandır. Onlar, bu teoriyi ilahi s&uuml;nnetlerden biri olarak kabullenecek ve bazı ayetleri bu y&ouml;nde tefsir edecek kadar bu g&ouml;r&uuml;ş&uuml;n etkisi altında kalmışlardır. Onlar bu hipotezin Darwin&rsquo;in buluşlarından değil, Kur&rsquo;an&rsquo;ın buluşlarından olduğunu sanmışlardır.[2]</p>\r\n\r\n<p>\r\n	Evrimin Kaynağı</p>\r\n\r\n<p>\r\n	Lamark, Darwin ve onların takip&ccedil;ileri gibi doğa bilimciler evrimin kaynağının doğa gereksinimleri, beka m&uuml;cadelesi, muhite uyarlanma ve en g&uuml;&ccedil;l&uuml; olanın baki kalması olarak dile getirmiş ve şu neticeye ulaşmışlardır: Bu etkenler varlıkların suret ve azalarını değiştirmekte, potansiyel sahibi varlıkları evrimleştirmekte ve potansiyeli olmayanı ise ortadan kaldırmaktadır. Bunlar hareket ve evrimi gereksinim ve m&uuml;cadeleden başlattıklarından doğal se&ccedil;im ve muhite uyarlanma ile sonlanmaktadır.[3]</p>\r\n\r\n<p>\r\n	Evrim Taraftarlarının Delilleri</p>\r\n\r\n<p>\r\n	Bu kesimin delilleri basit bir sınıflandırmayla &uuml;&ccedil; kısımda &ouml;zetlenebilir:</p>\r\n\r\n<p>\r\n	1. Bunlar arkeolojiden yani canlı varlıkların fosilleşmiş iskeletlerinden bir takım deliller getirmişlerdir. Onlar yerin değişik tabakaları &uuml;zerinde yapılan araştırmaların canlı varlıkların basit şekillerden evrimleşmiş şekillere ve daha girift suretlere d&ouml;n&uuml;şt&uuml;ğ&uuml;n&uuml; bildirdiğini belirtmekteler. Fosiller arasındaki farklılık ve değişikliği a&ccedil;ıklayabilecek tek yol mevcut evrim hipotezidir.</p>\r\n\r\n<p>\r\n	2. Evrim taraftarları karşılıklı beden incelemeleri neticesinde bir takım karineler elde etmişlerdir. Onlar uzun ve detaylı araştırmaların ardından ve de değişik hayvanların iskeletlerini inceleme ve birbirleri ile mukayese etme neticesinde bir&ccedil;ok benzerlik bulmuşlardır. Bu da onların t&uuml;m&uuml;n&uuml;n bir t&uuml;rden geldiğini g&ouml;stermektedir.</p>\r\n\r\n<p>\r\n	3. Evrim taraftarları cenin bilimden de bir takım karineler elde etmişlerdir. Onlar hayvanların gerekli evrime ulaşmadan &ouml;nce cenin halindeyken karşılıklı olarak incelenmesi durumunda ceninlerin evrimleşmeden &ouml;nce anne karnındayken veya yumurta i&ccedil;indeyken birbirlerine &ccedil;ok benzediklerini ifade etmektedirler. Bu da onların t&uuml;m&uuml;n&uuml;n başlangı&ccedil;ta bir t&uuml;rden geldiğinin g&ouml;stergesidir.</p>\r\n\r\n<p>\r\n	T&uuml;rlerin Stabilliğini Kabul Edenlerin Yanıtları</p>\r\n\r\n<p>\r\n	Lakin t&uuml;rlerin stabilliği hipotezini kabul edenler b&uuml;t&uuml;n bu delillere genel bir cevap vermektedirler ve bu cevap şudur: Bu karinelerin hi&ccedil;biri ikna edici değildir. Elbette bu &uuml;&ccedil; karinenin zihinde evrimi sanıya dayalı bir ihtimal olarak gerek&ccedil;elendirdiği ink&acirc;r edilemez, lakin bunların hi&ccedil;biri kesinlik ifade etmemektedir. Daha a&ccedil;ık bir ifadeyle evrim hipotezinin ispat edilmesi ve onun bir hipotez şeklinde bilimsel ve kesin bir kanuna d&ouml;n&uuml;şmesi ya akli delil esasınca kanıtlanmalı ya da sınama, his ve tecr&uuml;be kanalıyla kanıtlanmalıdır. Bu iki yol dışında başka bir yol bulunmamaktadır. &Ouml;te taraftan akli ve felsefi delillerin bu meseleye m&uuml;dahale edemeyeceğini ve de k&ouml;kleri iki milyon yıl &ouml;ncesine dayalı meseleleri incelemede tecr&uuml;be ve sınamanın g&uuml;c&uuml;n&uuml;n olmadığını bilmekteyiz! Bizim his ve tecr&uuml;be ile idrak ettiğimiz şey, hayvanlar ve bitkilerde mutasyon atlama şekliyle zamanın ge&ccedil;mesi neticesinde meydana gelen y&uuml;zeysel değişikliklerdir. &Ouml;rneğin normal koyun neslinden aniden y&uuml;n&uuml; normal koyunların y&uuml;n&uuml;nden farklı olan bir koyun &uuml;remektedir. Bu koyunun y&uuml;n&uuml; daha yumuşak ve hafiftir. Bu koyun, &ldquo;merinos&rdquo; koyunu adında yeni bir koyun neslinin belirtilen y&uuml;n &ouml;zelliği ile ortaya &ccedil;ıkmasına neden olmaktadır. Bir takım hayvanlar atlama neticesinde g&ouml;z rengi, tırnak veya bedenin deri şekli gibi değişimler ge&ccedil;irmektedir, ama şimdiye dek hi&ccedil; kimse bir hayvanın bedeninin asıl azalarında &ouml;nemli bir değişikliği yaratan veya bir t&uuml;r&uuml; başka bir t&uuml;re d&ouml;n&uuml;şt&uuml;ren bir atlamaya tanıklık etmemiştir. Bundan dolayı biz sadece atlamaların yoğunlaşmasının bir g&uuml;n hayvan t&uuml;r&uuml;n&uuml;n değişmesine neden olabileceği ve &ouml;rneğin s&uuml;r&uuml;ngen hayvanları u&ccedil;an hayvanlara d&ouml;n&uuml;şt&uuml;rebileceği ihtimalini verebiliriz. Lakin bu ihtimal asla kesin bir ihtimal değildir. Sadece sanıya dayalı bir ihtimaldir. &Ccedil;&uuml;nk&uuml; biz hi&ccedil;bir zaman his ve tecr&uuml;be aracılığıyla asıl azaları değiştiren bir atlamayla karşılaşmadık. Belirtilen hususların b&uuml;t&uuml;n&uuml;nden aldığımız netice şudur: Transformizm taraftarlarının &uuml;&ccedil; delili bu teoriyi bir hipotezden &ouml;teye taşıyamamaktadır. Bu nedenle bu konu &uuml;zerinden tartışan kimseler meseleyi dile getirirken her zaman &ldquo;t&uuml;rlerin evrim hipotezi&rdquo; s&ouml;zc&uuml;ğ&uuml;n&uuml; kullanıp kanun ve esas s&ouml;zc&uuml;ğ&uuml;n&uuml; kullanmamaktadırlar.[4]</p>\r\n\r\n<p>\r\n	&Acirc;lemin ilk yaratılışı hakkındaki Kur&rsquo;an ayetlerinin zahirinden anlaşıldığı kadarıyla ilk insan siyah renkli &ccedil;amurdan yaratılmış ve şekli tamamlandıktan sonra ilahi ruh kendisine &uuml;flenmiştir. Bunun ardından iblis dışında kalan melekler onun karşısında secde etmişlerdir. Bu ayetlerin beyan ediliş tarzı, &Acirc;dem&rsquo;in topraktan yaratılış şekli ile şimdiki insan şekli arasında başka t&uuml;rlerin olmadığını yansıtmaktadır.[5]</p>\r\n\r\n<p>\r\n	Daha fazla bilgi edinmek i&ccedil;in aşağıdaki kitapları okuyabilirsiniz:</p>\r\n\r\n<p>\r\n	1. MekarimŞirazi, Nasır, Tefsiri Numune.</p>\r\n\r\n<p>\r\n	2. Taligani, Seyit Mahmut, Pertovi ez Kur&rsquo;an.</p>\r\n\r\n<p>\r\n	3. Tusi, Muhammed b. Hasan, et-Tibyan fi Tefsiri&rsquo;l-Kur&rsquo;an (Kitabın &ouml;ns&ouml;z&uuml;nde).</p>\r\n\r\n<p>\r\n	4. Necefi Humeyni, Muhammed Cevad, Tefsiri Asan.</p>\r\n\r\n<p>\r\n	5. Fadlullah, Seyit Muhammed H&uuml;seyin, Tefsiri MinVahyi&rsquo;l-Kur&rsquo;an.</p>\r\n\r\n<p>\r\n	6. Behzat, Mahmut, Darwinizm.</p>\r\n\r\n<p>\r\n	7. MekarimŞirazi, Nasır, AherinFarziyeyiTekam&uuml;l.</p>\r\n\r\n<p>\r\n	8. Musevi Sebzevari, Seyit Abd&uuml;&rsquo;l-A&rsquo;la, Mevahibi&rsquo;r-Rahman fi Tefsiri&rsquo;l-Kur&rsquo;an.</p>\r\n\r\n<p>\r\n	9. Necefi, Muhammed Rıza, Nakdı Felsefeyi Darwin (Arap&ccedil;a).</p>\r\n\r\n<p>\r\n	10. Belaği Necefi, Muhammed Cevat, A&rsquo;lai&rsquo;r-RahmanfiTefsiri&rsquo;l-Kur&rsquo;an.</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	--------------<br />\r\n	[1] 731 sayılı (site: 911) başlıktan alıntılanmıştır.</p>\r\n\r\n<p>\r\n	[2] El-Menar ve Meragi, Bakara, 251. Ayetin tefsiri.</p>\r\n\r\n<p>\r\n	[3] Taligani, Seyit Mahmut, Pertovi ez Kur&rsquo;an, c. 1, s. 35, Naşir Şirketi Sehamiyi İntişar, &ccedil;apı Tahran, 1362 h.ş.</p>\r\n\r\n<p>\r\n	[4] Tefsiri Numune, c. 11, s. 84 &ndash; 90.</p>\r\n\r\n<p>\r\n	[5] 731 sayılı (site: 911) başlıktan alıntılanmıştır.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Doğa bilimcileri arasında bitkiler ve canlıları i&ccedil;ine alan varlıkların yaratılışı hakkında iki hipotez mevcuttur.\r\n\r\n	\r\n		A. T&uuml;rlerin evrim teorisi veya transformizm: Bu hipotez canlı varlıkların başlangı&ccedil;ta bir h&uuml;creli varlıklar olarak okyanuslarda ve denizlerin derin katmanlarındaki &ccedil;amurlarda bir atılım ile ortaya &ccedil;ıktığını s&ouml;ylemektedir.&nbsp;\r\n\r\n	\r\n		B. T&uuml;rlerin sabit oluşu hipotezi veya feksizim: Bu hipotez her canlı t&uuml;rlerinin başlangı&ccedil;ta ayrı bir şekilde bug&uuml;nk&uuml; şekliyle ortaya &ccedil;ıktığını belirtir.&nbsp;\r\n\r\n	\r\n		Şimdiye kadar hi&ccedil; kimse bir hayvanın bedeninin asıl azalarında &ouml;nemli bir d&ouml;n&uuml;ş&uuml;m yaratan veya bir t&uuml;r&uuml; başka bir t&uuml;re d&ouml;n&uuml;şt&uuml;ren bir atlama g&ouml;rmemiştir. Bu nedenle biz sadece atlamaların yoğunlaşmasının bir g&uuml;n hayvan t&uuml;r&uuml;n&uuml; muhtemelen değiştirebileceğini s&ouml;yleyebiliriz. &Ouml;rneğin b&ouml;yle bir atlama s&uuml;r&uuml;ngen hayvanları u&ccedil;an hayvanlara d&ouml;n&uuml;şt&uuml;rebilir. Lakin bu sanı asla kesin bir sanı değildir; salt zanna dayalı bir meseledir. &Ccedil;&uuml;nk&uuml; biz hi&ccedil;bir zaman his ve tecr&uuml;be ile asıl azaları d&ouml;n&uuml;şt&uuml;ren atlamalar ile karşılaşmadık. Varlıkların t&uuml;rleri arasındaki evrimsel ilişkiyi keşfetmek de tanrıyı tanımak yolunda hi&ccedil;bir engel oluşturmaz. Bu nedenleri keşfetmek tevhide bir zarar vermemekle kalmaz, yaratılış d&uuml;zeninde tanrının varlığını ispat etmeye d&ouml;n&uuml;k yeni deliller bize verir. Hem t&uuml;rlerin evrimi hipotezinin taraftarları ve hem de M&uuml;sl&uuml;manlar i&ccedil;indeki bu hipotezin karşıtları, kendi iddialarını ispatlamak i&ccedil;in Kur&rsquo;an ayetlerine istinatta bulunmuşlardır. Lakin her iki grup da bazen kendi g&ouml;r&uuml;şlerinin etkisinde kalarak iddiaları ile pek irtibatlı olmayan ayetlere istinatta bulunmuşlardır.\r\n\r\n	\r\n		&Acirc;lemin ilk yaratılışı hakkındaki Kur&rsquo;an ayetlerinin zahirinden anlaşıldığı kadarıyla ilk insan siyah renkli &ccedil;amurdan yaratılmış ve şekli tamamlandıktan sonra ilahi ruh kendisine &uuml;flenmiştir. Bunun ardından iblis dışında kalan melekler onun karşısında secde etmişlerdir. Bu ayetlerin beyan ediliş tarzı, &Acirc;dem&rsquo;in topraktan yaratılış şekli ile şimdiki insan şekli arasında başka t&uuml;rlerin olmadığını yansıtmaktadır.','&nbsp;Doğa bilimcileri arasında bitkiler ve canlıları i&ccedil;ine alan varlıkların yaratılışı hakkında iki hipotez mevcuttur.\r\n\r\n\r\n	A. T&uuml;rlerin evrim teorisi veya transformizm: Bu hipotez canlı varlıkların başlangı&ccedil;ta bir h&uuml;creli varlıklar olarak okyanuslarda ve denizlerin derin katmanlarındaki &ccedil;amurlarda bir atılım ile ortaya &ccedil;ıktığını s&ouml;ylemektedir. Bu zerre &ouml;l&ccedil;&uuml;s&uuml;ndeki varlıklar tedrici olarak evrimleşmiş ve bir t&uuml;rden başka bir t&uuml;re d&ouml;n&uuml;şm&uuml;şt&uuml;r. Bu evrimin en k&acirc;mil halkası bug&uuml;nk&uuml; insanlardır. Bu insanlar maymuna benzer varlıklardan meydana gelmiş ve bu şekilde insan g&ouml;r&uuml;n&uuml;ml&uuml; maymunlar ortaya &ccedil;ıkmıştır.\r\n\r\n\r\n	B. T&uuml;rlerin sabit oluşu hipotezi veya feksizim: Bu hipotez her canlı t&uuml;r&uuml;n&uuml;n başlangı&ccedil;ta ayrı bir şekilde bug&uuml;nk&uuml; şekliyle ortaya &ccedil;ıktığını belirtir. Hi&ccedil;bir t&uuml;r başka bir t&uuml;re d&ouml;n&uuml;şmemiştir ve doğal olarak insan da bağımsız bir yaratılışa sahip olup ilk başta bu şekilde yaratılmıştır.[1]\r\n\r\n\r\n	Darwin&rsquo;in evrim teorisi bir&ccedil;ok kabul edici ve reddedicisi olan son asırdaki en tartışılan teorilerdendir. Bu alanda bu teoriyi kabul eden ve karşı olan bilginlerin &ouml;zel olarak yazdıkları kitaplara ek olarak bazıları da genellikle değişik m&uuml;nasebetler ile bu konuya değinmiştir. İslam bilginleri arasında el-Menar Tefsiri ve Meragi yazarları bu teorinin taraftarlarındandır. Onlar, bu teoriyi ilahi s&uuml;nnetlerden biri olarak kabullenecek ve bazı ayetleri bu y&ouml;nde tefsir edecek kadar bu g&ouml;r&uuml;ş&uuml;n etkisi altında kalmışlardır. Onlar bu hipotezin Darwin&rsquo;in buluşlarından değil, Kur&rsquo;an&rsquo;ın buluşlarından olduğunu sanmışlardır.[2]\r\n\r\n\r\n	Evrimin Kaynağı\r\n\r\n\r\n	Lamark, Darwin ve onların takip&ccedil;ileri gibi doğa bilimciler evrimin kaynağının doğa gereksinimleri, beka m&uuml;cadelesi, muhite uyarlanma ve en g&uuml;&ccedil;l&uuml; olanın baki kalması olarak dile getirmiş ve şu neticeye ulaşmışlardır: Bu etkenler varlıkların suret ve azalarını değiştirmekte, potansiyel sahibi varlıkları evrimleştirmekte ve potansiyeli olmayanı ise ortadan kaldırmaktadır. Bunlar hareket ve evrimi gereksinim ve m&uuml;cadeleden başlattıklarından doğal se&ccedil;im ve muhite uyarlanma ile sonlanmaktadır.[3]\r\n\r\n\r\n	Evrim Taraftarlarının Delilleri\r\n\r\n\r\n	Bu kesimin delilleri basit bir sınıflandırmayla &uuml;&ccedil; kısımda &ouml;zetlenebilir:\r\n\r\n\r\n	1. Bunlar arkeolojiden yani canlı varlıkların fosilleşmiş iskeletlerinden bir takım deliller getirmişlerdir. Onlar yerin değişik tabakaları &uuml;zerinde yapılan araştırmaların canlı varlıkların basit şekillerden evrimleşmiş şekillere ve daha girift suretlere d&ouml;n&uuml;şt&uuml;ğ&uuml;n&uuml; bildirdiğini belirtmekteler. Fosiller arasındaki farklılık ve değişikliği a&ccedil;ıklayabilecek tek yol mevcut evrim hipotezidir.\r\n\r\n\r\n	2. Evrim taraftarları karşılıklı beden incelemeleri neticesinde bir takım karineler elde etmişlerdir. Onlar uzun ve detaylı araştırmaların ardından ve de değişik hayvanların iskeletlerini inceleme ve birbirleri ile mukayese etme neticesinde bir&ccedil;ok benzerlik bulmuşlardır. Bu da onların t&uuml;m&uuml;n&uuml;n bir t&uuml;rden geldiğini g&ouml;stermektedir.\r\n\r\n\r\n	3. Evrim taraftarları cenin bilimden de bir takım karineler elde etmişlerdir. Onlar hayvanların gerekli evrime ulaşmadan &ouml;nce cenin halindeyken karşılıklı olarak incelenmesi durumunda ceninlerin evrimleşmeden &ouml;nce anne karnındayken veya yumurta i&ccedil;indeyken birbirlerine &ccedil;ok benzediklerini ifade etmektedirler. Bu da onların t&uuml;m&uuml;n&uuml;n başlangı&ccedil;ta bir t&uuml;rden geldiğinin g&ouml;stergesidir.\r\n\r\n\r\n	T&uuml;rlerin Stabilliğini Kabul Edenlerin Yanıtları\r\n\r\n\r\n	Lakin t&uuml;rlerin stabilliği hipotezini kabul edenler b&uuml;t&uuml;n bu delillere genel bir cevap vermektedirler ve bu cevap şudur: Bu karinelerin hi&ccedil;biri ikna edici değildir. Elbette bu &uuml;&ccedil; karinenin zihinde evrimi sanıya dayalı bir ihtimal olarak gerek&ccedil;elendirdiği ink&acirc;r edilemez, lakin bunların hi&ccedil;biri kesinlik ifade etmemektedir. Daha a&ccedil;ık bir ifadeyle evrim hipotezinin ispat edilmesi ve onun bir hipotez şeklinde bilimsel ve kesin bir kanuna d&ouml;n&uuml;şmesi ya akli delil esasınca kanıtlanmalı ya da sınama, his ve tecr&uuml;be kanalıyla kanıtlanmalıdır. Bu iki yol dışında başka bir yol bulunmamaktadır. &Ouml;te taraftan akli ve felsefi delillerin bu meseleye m&uuml;dahale edemeyeceğini ve de k&ouml;kleri iki milyon yıl &ouml;ncesine dayalı meseleleri incelemede tecr&uuml;be ve sınamanın g&uuml;c&uuml;n&uuml;n olmadığını bilmekteyiz! Bizim his ve tecr&uuml;be ile idrak ettiğimiz şey, hayvanlar ve bitkilerde mutasyon atlama şekliyle zamanın ge&ccedil;mesi neticesinde meydana gelen y&uuml;zeysel değişikliklerdir. &Ouml;rneğin normal koyun neslinden aniden y&uuml;n&uuml; normal koyunların y&uuml;n&uuml;nden farklı olan bir koyun &uuml;remektedir. Bu koyunun y&uuml;n&uuml; daha yumuşak ve hafiftir. Bu koyun, &ldquo;merinos&rdquo; koyunu adında yeni bir koyun neslinin belirtilen y&uuml;n &ouml;zelliği ile ortaya &ccedil;ıkmasına neden olmaktadır. Bir takım hayvanlar atlama neticesinde g&ouml;z rengi, tırnak veya bedenin deri şekli gibi değişimler ge&ccedil;irmektedir, ama şimdiye dek hi&ccedil; kimse bir hayvanın bedeninin asıl azalarında &ouml;nemli bir değişikliği yaratan veya bir t&uuml;r&uuml; başka bir t&uuml;re d&ouml;n&uuml;şt&uuml;ren bir atlamaya tanıklık etmemiştir. Bundan dolayı biz sadece atlamaların yoğunlaşmasının bir g&uuml;n hayvan t&uuml;r&uuml;n&uuml;n değişmesine neden olabileceği ve &ouml;rneğin s&uuml;r&uuml;ngen hayvanları u&ccedil;an hayvanlara d&ouml;n&uuml;şt&uuml;rebileceği ihtimalini verebiliriz. Lakin bu ihtimal asla kesin bir ihtimal değildir. Sadece sanıya dayalı bir ihtimaldir. &Ccedil;&uuml;nk&uuml; biz hi&ccedil;bir zaman his ve tecr&uuml;be aracılığıyla asıl azaları değiştiren bir atlamayla karşılaşmadık. Belirtilen hususların b&uuml;t&uuml;n&uuml;nden aldığımız netice şudur: Transformizm taraftarlarının &uuml;&ccedil; delili bu teoriyi bir hipotezden &ouml;teye taşıyamamaktadır. Bu nedenle bu konu &uuml;zerinden tartışan kimseler meseleyi dile getirirken her zaman &ldquo;t&uuml;rlerin evrim hipotezi&rdquo; s&ouml;zc&uuml;ğ&uuml;n&uuml; kullanıp kanun ve esas s&ouml;zc&uuml;ğ&uuml;n&uuml; kullanmamaktadırlar.[4]\r\n\r\n\r\n	&Acirc;lemin ilk yaratılışı hakkındaki Kur&rsquo;an ayetlerinin zahirinden anlaşıldığı kadarıyla ilk insan siyah renkli &ccedil;amurdan yaratılmış ve şekli tamamlandıktan sonra ilahi ruh kendisine &uuml;flenmiştir. Bunun ardından iblis dışında kalan melekler onun karşısında secde etmişlerdir. Bu ayetlerin beyan ediliş tarzı, &Acirc;dem&rsquo;in topraktan yaratılış şekli ile şimdiki insan şekli arasında başka t&uuml;rlerin olmadığını yansıtmaktadır.[5]\r\n\r\n\r\n	Daha fazla bilgi edinmek i&ccedil;in aşağıdaki kitapları okuyabilirsiniz:\r\n\r\n\r\n	1. MekarimŞirazi, Nasır, Tefsiri Numune.\r\n\r\n\r\n	2. Taligani, Seyit Mahmut, Pertovi ez Kur&rsquo;an.\r\n\r\n\r\n	3. Tusi, Muhammed b. Hasan, et-Tibyan fi Tefsiri&rsquo;l-Kur&rsquo;an (Kitabın &ouml;ns&ouml;z&uuml;nde).\r\n\r\n\r\n	4. Necefi Humeyni, Muhammed Cevad, Tefsiri Asan.\r\n\r\n\r\n	5. Fadlullah, Seyit Muhammed H&uuml;seyin, Tefsiri MinVahyi&rsquo;l-Kur&rsquo;an.\r\n\r\n\r\n	6. Behzat, Mahmut, Darwinizm.\r\n\r\n\r\n	7. MekarimŞirazi, Nasır, AherinFarziyeyiTekam&uuml;l.\r\n\r\n\r\n	8. Musevi Sebzevari, Seyit Abd&uuml;&rsquo;l-A&rsquo;la, Mevahibi&rsquo;r-Rahman fi Tefsiri&rsquo;l-Kur&rsquo;an.\r\n\r\n\r\n	9. Necefi, Muhammed Rıza, Nakdı Felsefeyi Darwin (Arap&ccedil;a).\r\n\r\n\r\n	10. Belaği Necefi, Muhammed Cevat, A&rsquo;lai&rsquo;r-RahmanfiTefsiri&rsquo;l-Kur&rsquo;an.\r\n\r\n\r\n	&nbsp;\r\n	--------------\r\n	[1] 731 sayılı (site: 911) başlıktan alıntılanmıştır.\r\n\r\n\r\n	[2] El-Menar ve Meragi, Bakara, 251. Ayetin tefsiri.\r\n\r\n\r\n	[3] Taligani, Seyit Mahmut, Pertovi ez Kur&rsquo;an, c. 1, s. 35, Naşir Şirketi Sehamiyi İntişar, &ccedil;apı Tahran, 1362 h.ş.\r\n\r\n\r\n	[4] Tefsiri Numune, c. 11, s. 84 &ndash; 90.\r\n\r\n\r\n	[5] 731 sayılı (site: 911) başlıktan alıntılanmıştır.\r\n\r\n\r\n	&nbsp;'),(44,'tr48','<p>\r\n	<br />\r\n	&nbsp;Hadis kaynaklarında yapılan inceleme neticesinde Bilal&rsquo;ın kız istemesi hakkında bir hadis ve rivayete rastlanmadı. Lakin bu hik&acirc;yenin bir benzeri Cuveybir hakkında nakledilmiştir. Bu hik&acirc;yenin &ouml;zeti şudur: Aktarıcı, İmam Muhammed Bakır&rsquo;dan (a.s) ş&ouml;yle nakletmektedir: Cuveybir adında Arabistan&rsquo;ın Necd b&ouml;lgesinde bir şahıs M&uuml;sl&uuml;man olmak i&ccedil;in Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) huzuruna &ccedil;ıktı, M&uuml;sl&uuml;man oldu ve g&uuml;zel bir şekilde İslam&rsquo;a girdi. Cuveybir kısa boylu, fakir ve yalın ayaklı bir şahıs idi. Onun zahiri bir g&uuml;zelliği yoktu. Hz. Peygamber (s.a.a) ona &ouml;zel bir sevgi g&ouml;sterdi, kendisi i&ccedil;in yiyecek ve giyecek temin etti ve mescitte kalmasını emretti. Cuveybir gece mescitte istirahat ederdi. Kendisi mescide yerleşti.&nbsp; Başka muhacir M&uuml;sl&uuml;manlar da oraya sığındılar; &ouml;yle ki onların mescitteki yeri daraldı. Sonra Hz. Peygamber&rsquo;e (s.a.a) mescitte kalanları dışarıya &ccedil;ıkarması ve mescide a&ccedil;ılan t&uuml;m kapıları kapatması hakkında vahiy geldi. Hz. Ali (a.s) ve Hz. Fatıma&rsquo;nın (s.a) evinden mescide a&ccedil;ılan kapı istisna tutuldu. Ardından Allah Resul&uuml; (s.a.a) Sakife-i Beni Saide denen yerde kendileri i&ccedil;in bir yer sağlanması emrini verdi ve muhacir ve evsizlerin gece ve g&uuml;nd&uuml;zlerini orada ge&ccedil;irmesini emretti. Onlar da belirtilen mek&acirc;nda toplandı ve Hz. Peygamber (s.a.a) kendilerinin ihtiya&ccedil;larını karşılamayı &uuml;stlendi. M&uuml;sl&uuml;manlar da onlara yardım etmeye ve sadakalarını kendilerine vermeye dair mesuliyet &uuml;stlendiler. Bir g&uuml;n Allah Resul&uuml; (s.a.a) Cuveybir&rsquo;in yanından ge&ccedil;ti ve onun fakirlik ve yoksulluğuna &uuml;z&uuml;ld&uuml; ve ş&ouml;yle buyurdu: Ey Cuveybir eğer evlenirsen eşin d&uuml;nya ve ahirette senin yar ve yardımcın olacak ve sana namus ve şeref kazandıracaktır. Cuveybir ş&ouml;yle dedi: Annem ve babam sana feda olsun ey Allah Resul&uuml; (s.a.a)&nbsp; benim ne bir konumum, ne bir soyum ve ne de bir mal ve g&uuml;zelliğim var. Hangi kadın beni eş olmak i&ccedil;in kabul eder? Hz. Peygamber (s.a.a) ş&ouml;yle buyurdu: Ey Cuveybir Allah cahiliyette b&uuml;y&uuml;k olan bir&ccedil;ok bireyi İslam&rsquo;da al&ccedil;alttı ve cahiliyette zelil olan bir&ccedil;ok şahsı da İslam ile aziz kıldı. İslam dini cahiliyet geleneğini ortadan kaldırdı ve kabile b&uuml;y&uuml;kl&uuml;ğ&uuml; ve soy &uuml;st&uuml;nl&uuml;ğ&uuml; iftiharını bitirdi. Arap, Acem, Kureyşli ve zenci Habeşli insanlar &Acirc;dem&rsquo;in evlatlarıdırlar. Ancak her kim Allah&rsquo;a daha iyi itaat eder ve takvalı olursa Allah&rsquo;a olan yakınlığı daha artar. Ey Ceveybir bug&uuml;n hi&ccedil;bir M&uuml;sl&uuml;man&rsquo;ın senden &uuml;st&uuml;nl&uuml;ğ&uuml; yoktur. Her kim daha takvalı ve hakka uymada daha b&uuml;y&uuml;k bir irade sahibi ise &uuml;st&uuml;n olan odur. Ardından Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: Ey Ceveybir Beni Beyaze eşrafından olan Ziyad b. Lubeyd&rsquo;in yanına git, kendisine beni Allah Resul&uuml; (s.a.a) g&ouml;nderdi ve Peygamber (s.a.a) kızın Z&uuml;lfa&rsquo;yı benimle evlendirmeni istiyor diye s&ouml;yle. Bunun &uuml;zerine Cuveybir Hz. Peygamber&rsquo;in (s.a.a) emri &uuml;zerine Ziyad&rsquo;ın yanına gitti ve Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) h&uuml;km&uuml;n&uuml; kendisine iletti. Ziyad bu haberi duyunca şaşırdı ve seni Hz. Peygamber mi yolladı diye sordu. Cuveybir de evet ben asla Allah Resul&uuml;&rsquo;ne (s.a.a) yalan isnat etmem diye s&ouml;yledi. Ziyad, biz ancak kendimiz ile eşit olan Ensar&rsquo;a kız verir ve onlardan kız alırız, sen şimdilik git, ben bizzat Hz. Peygamber (s.a.a) ile g&ouml;r&uuml;şerek &ouml;zr&uuml;m&uuml; ileteceğim dedi. Cuveybir geri d&ouml;nd&uuml; ve Ziyad ş&ouml;yle dedi:&nbsp; Allah&rsquo;a yemin olsun ki ne Kur&rsquo;an bu iş i&ccedil;in nazil olmuş ve ne de n&uuml;b&uuml;vvet bu mesele hakkında ortaya &ccedil;ıkmıştır. Z&uuml;lfa perde arkasından bu s&ouml;zleri babasından duydu ve bu s&ouml;zlerin nedenini kendisinden sordu. Ziyad, Cuveybir&rsquo;in hikayesini kızına anlattı. Z&uuml;lfa babacığım Cuveybir Hz. Peygamber&rsquo;e (s.a.a) yalan isnat etmez ve şimdi onu getirmesi i&ccedil;in birini yolla diye s&ouml;yledi. Gidip C&uuml;veybir&rsquo;i getirdiler. Ziyad hoş geldin Cuveybir biraz bekle ben d&ouml;n&uuml;yorum diye s&ouml;yledi. Ziyad, Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) yanına gitti ve Cuveybir&rsquo;in meselesini anlattı ve ardından da biz kendimiz ile eşit olan Ensar ile mutluluk duyarız diye s&ouml;yledi. Hz. Peygamber (s.a.a) ş&ouml;yle buyurdu: Ey Ziyad Cuveybir m&uuml;min bir erkektir ve her m&uuml;min erkek m&uuml;min bir kız ile eşittir. Her M&uuml;sl&uuml;man erkek M&uuml;sl&uuml;man kadın ile eştir. O halde Z&uuml;lfa&rsquo;yı onunla evlendir ve onun mutluluğuna engel olma. Ziyad Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) yanından ayrıldı ve meseleyi kızına anlattı. Z&uuml;lfa ş&ouml;yle dedi: Eğer Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) buyruğundan &ccedil;ıkarsan k&acirc;fir olursun. O halde beni Cuveybir ile evlendir. Ziyad kızı Z&uuml;lfa&rsquo;yı onunla nik&acirc;hladı ve kendisinin mihriyesinin g&uuml;vencesi oldu. Ev ve ev eşyalarının temin edilmesini bizzat &uuml;stlendi. Cuveybir&rsquo;e iki g&ouml;mlek hediye etti. Cuveybir&rsquo;in g&ouml;z&uuml; bu eve ve s&uuml;slenmiş geline ilişince evin bir k&ouml;şesine gitti ve Kur&rsquo;an okumaya ve namaz kılmaya başladı. Sabah ezanı okununca kalkıp mescide gitti. Z&uuml;lfa da namaz kıldı. İkinci gece de Cuveybir d&uuml;nyadan gaflet ederek ibadet ile meşgul oldu. &Uuml;&ccedil;&uuml;nc&uuml; gece Ziyad&rsquo;a Cuveybir&rsquo;in eşiyle ilgilenmeyip sabaha kadar namaz kılmayla meşgul olduğunu bildirdiler. Ziyad, Allah Resul&uuml;n&uuml;n (s.a.a) huzura &ccedil;ıktı ve ş&ouml;yle dedi: Ben sizin buyruğunuz &uuml;zerine Z&uuml;lfa&rsquo;yı Cuveybir&rsquo;e verdim, kendileri i&ccedil;in ev ve &ccedil;eyiz de temin ettim. Lakin Cuveybir &uuml;&ccedil; gecedir zifaf odasına girmemekte ve Z&uuml;lfa ile bir kelime etmemektedir. Ondan erkek&ccedil;e bir iş beklenmemektedir. Ey Allah&rsquo;ın Resul&uuml; (s.a.a) şimdi ne buyuruyorsunuz? Hz. Peygamber (s.a.a) Cuveybir&rsquo;i &ccedil;ağırdı ve ş&ouml;yle buyurdu: Hen&uuml;z Z&uuml;lfa ile konuşmamışsın sana ne oldu b&ouml;yle? Cuveybir ş&ouml;yle dedi: Ey Allah Resul&uuml; (s.a.a) ben d&ouml;şeli bir ev, alımlı eşyalar ve g&uuml;zel bir geline sahip oldum. Ben evsiz ve miskin insanlardandım. Bu nedenle ilk &uuml;&ccedil; g&uuml;n Allah&rsquo;a ş&uuml;kretmeyi ve ardından da bu nimetten faydalanmayı istedim. Ardından Hz. Peygamber Ziyad&rsquo;ı bilgilendirdi ve sonra Cuveybir Z&uuml;lfa ile zifafa girdi. Bir m&uuml;ddet ge&ccedil;tikten sonra da Cuveybir k&acirc;firler ile yapılan bir savaşta şehadete erdi.[1]</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	-------------<br />\r\n	[1] Kuleyni, Muhammed b. Yakup, K&acirc;fi, c. 5, s. 339 &ndash; 343, (بَابُ أَنَّ الْمُؤْمِنَ کُفْوُ الْمُؤْمِنَةِ), Daru&rsquo;l-Kutubu&rsquo;l-İslamiye, Tahran, 1365 h.ş.</p>\r\n','','&nbsp;Hadis kaynaklarında yapılan inceleme neticesinde Bilal&rsquo;ın kız istemesi hakkında bir hadis ve rivayete rastlanmadı. Lakin bu hik&acirc;yenin bir benzeri Cuveybir hakkında nakledilmiştir. Bu hik&acirc;yenin &ouml;zeti şudur: Aktarıcı, İmam Muhammed Bakır&rsquo;dan (a.s) ş&ouml;yle nakletmektedir: Cuveybir adında Arabistan&rsquo;ın Necd b&ouml;lgesinde bir şahıs M&uuml;sl&uuml;man olmak i&ccedil;in Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) huzuruna &ccedil;ıktı, M&uuml;sl&uuml;man oldu ve g&uuml;zel bir şekilde İslam&rsquo;a girdi. Cuveybir kısa boylu, fakir ve yalın ayaklı bir şahıs idi. Onun zahiri bir g&uuml;zelliği yoktu. Hz. Peygamber (s.a.a) ona &ouml;zel bir sevgi g&ouml;sterdi, kendisi i&ccedil;in yiyecek ve giyecek temin etti ve mescitte kalmasını emretti. Cuveybir gece mescitte istirahat ederdi. Kendisi mescide yerleşti.&nbsp; Başka muhacir M&uuml;sl&uuml;manlar da oraya sığındılar; &ouml;yle ki onların mescitteki yeri daraldı. Sonra Hz. Peygamber&rsquo;e (s.a.a) mescitte kalanları dışarıya &ccedil;ıkarması ve mescide a&ccedil;ılan t&uuml;m kapıları kapatması hakkında vahiy geldi. Hz. Ali (a.s) ve Hz. Fatıma&rsquo;nın (s.a) evinden mescide a&ccedil;ılan kapı istisna tutuldu. Ardından Allah Resul&uuml; (s.a.a) Sakife-i Beni Saide denen yerde kendileri i&ccedil;in bir yer sağlanması emrini verdi ve muhacir ve evsizlerin gece ve g&uuml;nd&uuml;zlerini orada ge&ccedil;irmesini emretti. Onlar da belirtilen mek&acirc;nda toplandı ve Hz. Peygamber (s.a.a) kendilerinin ihtiya&ccedil;larını karşılamayı &uuml;stlendi. M&uuml;sl&uuml;manlar da onlara yardım etmeye ve sadakalarını kendilerine vermeye dair mesuliyet &uuml;stlendiler. Bir g&uuml;n Allah Resul&uuml; (s.a.a) Cuveybir&rsquo;in yanından ge&ccedil;ti ve onun fakirlik ve yoksulluğuna &uuml;z&uuml;ld&uuml; ve ş&ouml;yle buyurdu: Ey Cuveybir eğer evlenirsen eşin d&uuml;nya ve ahirette senin yar ve yardımcın olacak ve sana namus ve şeref kazandıracaktır. Cuveybir ş&ouml;yle dedi: Annem ve babam sana feda olsun ey Allah Resul&uuml; (s.a.a)&nbsp; benim ne bir konumum, ne bir soyum ve ne de bir mal ve g&uuml;zelliğim var. Hangi kadın beni eş olmak i&ccedil;in kabul eder? Hz. Peygamber (s.a.a) ş&ouml;yle buyurdu: Ey Cuveybir Allah cahiliyette b&uuml;y&uuml;k olan bir&ccedil;ok bireyi İslam&rsquo;da al&ccedil;alttı ve cahiliyette zelil olan bir&ccedil;ok şahsı da İslam ile aziz kıldı. İslam dini cahiliyet geleneğini ortadan kaldırdı ve kabile b&uuml;y&uuml;kl&uuml;ğ&uuml; ve soy &uuml;st&uuml;nl&uuml;ğ&uuml; iftiharını bitirdi. Arap, Acem, Kureyşli ve zenci Habeşli insanlar &Acirc;dem&rsquo;in evlatlarıdırlar. Ancak her kim Allah&rsquo;a daha iyi itaat eder ve takvalı olursa Allah&rsquo;a olan yakınlığı daha artar. Ey Ceveybir bug&uuml;n hi&ccedil;bir M&uuml;sl&uuml;man&rsquo;ın senden &uuml;st&uuml;nl&uuml;ğ&uuml; yoktur. Her kim daha takvalı ve hakka uymada daha b&uuml;y&uuml;k bir irade sahibi ise &uuml;st&uuml;n olan odur. Ardından Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: Ey Ceveybir Beni Beyaze eşrafından olan Ziyad b. Lubeyd&rsquo;in yanına git, kendisine beni Allah Resul&uuml; (s.a.a) g&ouml;nderdi ve Peygamber (s.a.a) kızın Z&uuml;lfa&rsquo;yı benimle evlendirmeni istiyor diye s&ouml;yle. Bunun &uuml;zerine Cuveybir Hz. Peygamber&rsquo;in (s.a.a) emri &uuml;zerine Ziyad&rsquo;ın yanına gitti ve Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) h&uuml;km&uuml;n&uuml; kendisine iletti. Ziyad bu haberi duyunca şaşırdı ve seni Hz. Peygamber mi yolladı diye sordu. Cuveybir de evet ben asla Allah Resul&uuml;&rsquo;ne (s.a.a) yalan isnat etmem diye s&ouml;yledi. Ziyad, biz ancak kendimiz ile eşit olan Ensar&rsquo;a kız verir ve onlardan kız alırız, sen şimdilik git, ben bizzat Hz. Peygamber (s.a.a) ile g&ouml;r&uuml;şerek &ouml;zr&uuml;m&uuml; ileteceğim dedi. Cuveybir geri d&ouml;nd&uuml; ve Ziyad ş&ouml;yle dedi:&nbsp; Allah&rsquo;a yemin olsun ki ne Kur&rsquo;an bu iş i&ccedil;in nazil olmuş ve ne de n&uuml;b&uuml;vvet bu mesele hakkında ortaya &ccedil;ıkmıştır. Z&uuml;lfa perde arkasından bu s&ouml;zleri babasından duydu ve bu s&ouml;zlerin nedenini kendisinden sordu. Ziyad, Cuveybir&rsquo;in hikayesini kızına anlattı. Z&uuml;lfa babacığım Cuveybir Hz. Peygamber&rsquo;e (s.a.a) yalan isnat etmez ve şimdi onu getirmesi i&ccedil;in birini yolla diye s&ouml;yledi. Gidip C&uuml;veybir&rsquo;i getirdiler. Ziyad hoş geldin Cuveybir biraz bekle ben d&ouml;n&uuml;yorum diye s&ouml;yledi. Ziyad, Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) yanına gitti ve Cuveybir&rsquo;in meselesini anlattı ve ardından da biz kendimiz ile eşit olan Ensar ile mutluluk duyarız diye s&ouml;yledi. Hz. Peygamber (s.a.a) ş&ouml;yle buyurdu: Ey Ziyad Cuveybir m&uuml;min bir erkektir ve her m&uuml;min erkek m&uuml;min bir kız ile eşittir. Her M&uuml;sl&uuml;man erkek M&uuml;sl&uuml;man kadın ile eştir. O halde Z&uuml;lfa&rsquo;yı onunla evlendir ve onun mutluluğuna engel olma. Ziyad Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) yanından ayrıldı ve meseleyi kızına anlattı. Z&uuml;lfa ş&ouml;yle dedi: Eğer Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) buyruğundan &ccedil;ıkarsan k&acirc;fir olursun. O halde beni Cuveybir ile evlendir. Ziyad kızı Z&uuml;lfa&rsquo;yı onunla nik&acirc;hladı ve kendisinin mihriyesinin g&uuml;vencesi oldu. Ev ve ev eşyalarının temin edilmesini bizzat &uuml;stlendi. Cuveybir&rsquo;e iki g&ouml;mlek hediye etti. Cuveybir&rsquo;in g&ouml;z&uuml; bu eve ve s&uuml;slenmiş geline ilişince evin bir k&ouml;şesine gitti ve Kur&rsquo;an okumaya ve namaz kılmaya başladı. Sabah ezanı okununca kalkıp mescide gitti. Z&uuml;lfa da namaz kıldı. İkinci gece de Cuveybir d&uuml;nyadan gaflet ederek ibadet ile meşgul oldu. &Uuml;&ccedil;&uuml;nc&uuml; gece Ziyad&rsquo;a Cuveybir&rsquo;in eşiyle ilgilenmeyip sabaha kadar namaz kılmayla meşgul olduğunu bildirdiler. Ziyad, Allah Resul&uuml;n&uuml;n (s.a.a) huzura &ccedil;ıktı ve ş&ouml;yle dedi: Ben sizin buyruğunuz &uuml;zerine Z&uuml;lfa&rsquo;yı Cuveybir&rsquo;e verdim, kendileri i&ccedil;in ev ve &ccedil;eyiz de temin ettim. Lakin Cuveybir &uuml;&ccedil; gecedir zifaf odasına girmemekte ve Z&uuml;lfa ile bir kelime etmemektedir. Ondan erkek&ccedil;e bir iş beklenmemektedir. Ey Allah&rsquo;ın Resul&uuml; (s.a.a) şimdi ne buyuruyorsunuz? Hz. Peygamber (s.a.a) Cuveybir&rsquo;i &ccedil;ağırdı ve ş&ouml;yle buyurdu: Hen&uuml;z Z&uuml;lfa ile konuşmamışsın sana ne oldu b&ouml;yle? Cuveybir ş&ouml;yle dedi: Ey Allah Resul&uuml; (s.a.a) ben d&ouml;şeli bir ev, alımlı eşyalar ve g&uuml;zel bir geline sahip oldum. Ben evsiz ve miskin insanlardandım. Bu nedenle ilk &uuml;&ccedil; g&uuml;n Allah&rsquo;a ş&uuml;kretmeyi ve ardından da bu nimetten faydalanmayı istedim. Ardından Hz. Peygamber Ziyad&rsquo;ı bilgilendirdi ve sonra Cuveybir Z&uuml;lfa ile zifafa girdi. Bir m&uuml;ddet ge&ccedil;tikten sonra da Cuveybir k&acirc;firler ile yapılan bir savaşta şehadete erdi.[1]\r\n\r\n\r\n	&nbsp;\r\n	-------------\r\n	[1] Kuleyni, Muhammed b. Yakup, K&acirc;fi, c. 5, s. 339 &ndash; 343, (بَابُ أَنَّ الْمُؤْمِنَ کُفْوُ الْمُؤْمِنَةِ), Daru&rsquo;l-Kutubu&rsquo;l-İslamiye, Tahran, 1365 h.ş.',''),(45,'tr49','<p>\r\n	Birincisi, belirtilen rivayet her ne kadar senet a&ccedil;ısından zayıf olsa da bu konuda bulunan diğer rivayetler g&ouml;z &ouml;n&uuml;nde bulundurulduğunda senet zaafı giderilmektedir. Muhteva a&ccedil;ısından bu rivayet ya meşru olmayan yollardan elde edilmiş veya humus ve zek&acirc;t gibi mali y&uuml;k&uuml;ml&uuml;l&uuml;kleri yerine getirilmemiş servet yığmaya işaret etmektedir. İslam&rsquo;da şer&rsquo;i &ouml;l&ccedil;&uuml;lere rivayet ederek servet kazanmak ve aynı şekilde mal ve sermaye edinmek caizdir. Mal ve servet sahibi olmak k&ouml;t&uuml; değildir, d&uuml;nyaya tapmak ve d&uuml;nyayı ahirete tercih etmek k&ouml;t&uuml;d&uuml;r. Mal ve servete vesile g&ouml;z&uuml;yle bakmak gerekir. Mal ve servet uhrevi saadete ermek i&ccedil;in bir ara&ccedil;tır. B&ouml;yle bir durumda mal elde etmek d&uuml;nyayı değil, ahireti talep etmek olacaktır. Din &acirc;limlerinin de servet sahibi olmasının bir sakıncası yoktur. Lakin halkın bu kesiminin d&uuml;nya sevgisi ve d&uuml;nyaya tapınmaları iki kat daha &ccedil;irkindir ve İslami metinler halkı servet sahibi &acirc;limlerden değil, d&uuml;nyaya tapan &acirc;limlerden sakındırmıştır.</p>\r\n','<p>\r\n	<br />\r\n	&nbsp;1. Rivayetin İncelenmesi</p>\r\n\r\n<p>\r\n	Belirtilen rivayet aşağıdaki şekilde bazı kitaplarda m&uuml;minlerin &ouml;nderinden (a.s) nakledilmiştir:</p>\r\n\r\n<p>\r\n	1. Yanında b&uuml;y&uuml;k bir hakkın zayi olmadığı b&uuml;y&uuml;k bir nimet g&ouml;rmedim.[1]</p>\r\n\r\n<p>\r\n	Bu rivayet muteber hadis kitaplarında mevcut değildir ve belirtilen kitaplarda da senetsiz olarak zikredilmiştir. Bu y&uuml;zden senet a&ccedil;ısından zaaf taşımaktadır. Lakin diğer rivayetleri ve bu c&uuml;mleden olmak &uuml;zere bu i&ccedil;erikte nakledilen sonraki rivayeti g&ouml;z &ouml;n&uuml;nde bulundurmayla senet zaafı giderilmektedir.</p>\r\n\r\n<p>\r\n	2. Y&uuml;ce Allah zenginlerin varlıklarında hi&ccedil;bir şeyi olmayan kimseler i&ccedil;in rızkı farz kılmıştır. O halde ortada bir fakir varsa, bu varlıklıların yardım etmemelerinden kaynaklanır. Kıyamet g&uuml;n&uuml;nde mutlak anlamda m&uuml;stağni olan y&uuml;ce Allah b&ouml;yle kimseleri bu fiilden dolayı hesaba &ccedil;ekecektir.[2]</p>\r\n\r\n<p>\r\n	Bu rivayet &ouml;nceki rivayete nazaran daha fazla bir itibar taşımaktadır ve Nehc&uuml;&rsquo;l-Belağa, Vesailu&rsquo;Şia, Biharu&rsquo;l-Envar, Gureru&rsquo;l-Hikem ve İrşadu&rsquo;l-Kulub gibi muhtelif hadis kitaplarında zikredilmiştir. Eğer bu rivayetler sahihse, kastettikleri şey humus ve zek&acirc;t gibi mali y&uuml;k&uuml;ml&uuml;l&uuml;kleri eda edilmemiş mallardır ve rivayetler halkı bunları &ouml;demeye davet etmektedir.</p>\r\n\r\n<p>\r\n	2. İslam&rsquo;da Mal ve Servet</p>\r\n\r\n<p>\r\n	İslami kaynaklarda mal ve servet hakkında iki grup rivayete rastlamaktayız: Bu rivayetlerin ilk grubunda g&ouml;r&uuml;n&uuml;şte menfi perspektiften mala bakılmıştır. Hz. Ali (a.s) ş&ouml;yle buyurmaktadır: &ldquo;Ben m&uuml;minlerin &ouml;nderiyim ve g&uuml;nahk&acirc;rların &ouml;nder ve reisi ise maldır[3]; yani m&uuml;minler beni takip ederler, lakin g&uuml;nahk&acirc;rlar mal ve servete tabi olurlar.&rdquo; Aynı şekilde ş&ouml;yle buyurmaktadır: &ldquo;Mal, şehvetlerin k&ouml;k&uuml;d&uuml;r.&rdquo;[4] Her kim dirhem ve dinarı severse o d&uuml;nyanın kuludur.[5] Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Her kim dirhem ve dinarın kulu olursa, melun ve Allah rahmetinden uzaktır.&rdquo;[6] Bunun karşısında bazı İslami metinlerde de mal, servet ve d&uuml;nya &ouml;v&uuml;lm&uuml;şt&uuml;r. Kur&rsquo;an&rsquo;da ş&ouml;yle okumaktayız: &ldquo;Mal ve evlatlar d&uuml;nya hayatının ziynetleridirler.&rdquo;[7] Aynı şekilde servet Kur&rsquo;an-ı Kerim&rsquo;in birka&ccedil; yerinde &ldquo;hayır&rdquo; olarak adlandırılmıştır. Aşağıdaki ayet bunun bir &ouml;rneğidir: &ldquo;Sizden birinize &ouml;l&uuml;m gelip &ccedil;attığı zaman, eğer geride bir hayır (mal) bırakmışsa, anaya, babaya ve yakın akrabaya meşru bir tarzda vasiyette bulunması -Allah&rsquo;a karşı gelmekten sakınanlar &uuml;zerinde bir hak olarak- size farz kılındı.&rdquo;[8] Aynı şekilde bir&ccedil;ok m&uuml;fessir aşağıdaki ayette hayrı mal olarak yorumlamıştır&rdquo;: &ldquo;Hi&ccedil; ş&uuml;phesiz o, mal sevgisi sebebiyle &ccedil;ok katıdır.&rdquo;[9] Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Temiz mal salih insan i&ccedil;in ne kadar iyidir!&rdquo;[10] İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &ldquo;Ahireti elde etmek i&ccedil;in d&uuml;nyanın yardımı ne kadar g&uuml;zeldir!&rdquo;[11] Bu iki grup rivayet &uuml;zerinde tetkikte bulunma ve d&uuml;ş&uuml;nmeyle İslam&rsquo;da ger&ccedil;ekte mal ve servetin yerilen bir şey olmadığı ve hatta ahirete ulaşmak i&ccedil;in bir vesile ve ara&ccedil; olması nedeniyle &ouml;v&uuml;len ve beğenilen bir şey olduğu aydınlanmaktadır. Bu y&uuml;zden Hz. Ali (a.s) d&uuml;nyayı kınayan bir şahsı g&ouml;rd&uuml;ğ&uuml;nde ş&ouml;yle buyurmuştur: &ldquo;Acaba sen d&uuml;nyada bir su&ccedil;a mı karıştın veya d&uuml;nya sana karşı bir su&ccedil; mu işledi&hellip;&rdquo;[12] İslam&rsquo;da mal ve mal elde etmek beğenilen bir husus olup bazı durumlarda farz kılınmıştır. Ancak Allah karşısında mala tapmak yerilmiştir. İslam dininde mal uhrevi saadete ermek ve Allah&rsquo;a yakınlaşmak i&ccedil;in bir vesiledir, hedef değildir.[13] Kur&rsquo;an-ı Kerim&rsquo;de ş&ouml;yle okumaktayız: &ldquo;Ey iman edenler! Mallarınız ve evlatlarınız sizi, Allah&rsquo;ı zikretmekten alıkoymasın. Her kim bunu yaparsa, işte onlar ziyana uğrayanların ta kendileridir.&rdquo;[14] Şehit Mutahhari ş&ouml;yle demektedir: &ldquo;İslam&rsquo;da hi&ccedil;bir zaman mal ve servet tahkir edilmemiştir. Malın ne &uuml;retilmesi, ne muamele edilmesi ve ne de harcanması k&uuml;&ccedil;&uuml;k g&ouml;r&uuml;lmemiştir. Bilakis b&uuml;t&uuml;n bunlar vurgulanmış ve tavsiye edilmiştir ve bunlar i&ccedil;in bir takım şart ve &ouml;l&ccedil;&uuml;ler &ouml;ng&ouml;r&uuml;lm&uuml;şt&uuml;r. İslam&rsquo;ın bakışında servet asla heder edilemez. Servetin heder edilmesi israf, malı zayi etmek ve kati şekilde haramdır.&rdquo;[15] Malı korumak cihat mesabesinde sayılmıştır ve bu yolda &ouml;ld&uuml;r&uuml;lmek şehadet sevabı taşır.[16]</p>\r\n\r\n<p>\r\n	3. İslam&rsquo;da Servet &Uuml;retimi</p>\r\n\r\n<p>\r\n	İslam değişik yollar ile hem bireysel hem de toplumsal boyutta M&uuml;sl&uuml;manları servet kazanmaya davet etmiştir. Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Helal rızık peşinden gitmek her M&uuml;sl&uuml;man kadın ve erkeğe farzdır.&rdquo;[17] Bu hadisten servet kazanımında kadın ve erkeğin eşit olduğu anlaşılmaktadır. Servet kazanmak erkeklere &ouml;zg&uuml; değildir. Aynı şekilde helal rızık talebinde bulunmak ibadetlerin en &uuml;st&uuml;n&uuml; sayılmıştır.[18] Toplumun dinamizm ve hayatı ekonomik bağımsızlık ve kalkınmışlık sayesinde ger&ccedil;ekleşir. İhtiya&ccedil; esaret ve k&ouml;lelik ile eşittir. Bu y&uuml;zden Hz. Ali (a.s) ş&ouml;yle buyurmuştur: &ldquo;Fakirlik ve yoksulluk b&uuml;y&uuml;k bir &ouml;l&uuml;md&uuml;r[19]; İslam gayri M&uuml;slimlerin M&uuml;sl&uuml;manlara egemen olmasına izin vermez.&rdquo;[20] Bu hedef ancak M&uuml;sl&uuml;manların yabancılara el uzatmamaları ve ekonomik bağımsızlığa sahip olmaları durumunda ger&ccedil;ekleşebilir. Servet &uuml;retimi bu hedefe ulaşılmasını sağlar. Şehit Mutahhari&rsquo;nin deyimiyle, &ldquo;İslami hedefler sağlıklı bir ekonomi ve ekonomik bağımsız g&uuml;&ccedil;ler olmaksızın ger&ccedil;ekleşmez.&rdquo;[21]&nbsp; İslam&rsquo;da &ccedil;ift&ccedil;ilik, hayvancılık, sanayi ve buna benzer servet &uuml;retiminin değişik kısımları tavsiye edilmiştir. Hz. Peygamberin (s.a.a) eli nasır bağlamış bir &ccedil;ift&ccedil;inin elini &ouml;pmesi, İslam toplumunda &uuml;retimin &ouml;neminin g&ouml;stergesidir. Masumların hayat tarzına m&uuml;racaat ettiğimizde onlarında servet &uuml;retimi i&ccedil;in &ccedil;abaladığını g&ouml;zlemleriz. Nakledildiği &uuml;zere m&uuml;minlerin &ouml;nderinin (a.s) &ccedil;ift&ccedil;ilik mahsullerinden elde ettiği gelir kırk bin dinar idi.[22]&nbsp; Bir diğer rivayette de Fedek&rsquo;in bir yıllık gelirinin yirmi d&ouml;rt bin dinar olduğu ve bir başka rivayette ise yetmiş bin dinar olduğu nakledilmiştir.[23]</p>\r\n\r\n<p>\r\n	4. İslam&rsquo;da Servet Paylaşımı</p>\r\n\r\n<p>\r\n	Servet &uuml;retildikten sonra bunun adil ve &ouml;l&ccedil;&uuml;l&uuml; bir şekilde toplumda paylaşılması gerekir. İslam&rsquo;ın ekonomik mektebinde iki husus asıl hedef olarak &ouml;ng&ouml;r&uuml;lm&uuml;şt&uuml;r:</p>\r\n\r\n<p>\r\n	1. Toplum i&ccedil;inde ekonomik adaleti sağlamak.</p>\r\n\r\n<p>\r\n	2. Uluslararası d&uuml;zeyde ekonomik g&uuml;&ccedil; olmak.[24]</p>\r\n\r\n<p>\r\n	İmam Sadık (a.s) ş&ouml;yle buyuruyor: &ldquo;Eğer halk arasında adalet sağlansaydı, halk muhta&ccedil; olmazdı.&rdquo;[25] Kur&rsquo;an-ı Kerim servetin sadece servet sahibi kimseler arasında dolaşmaması gerektiği[26] ve ihtiya&ccedil; sahiplerinin de eline ulaşması gerektiğini belirtmektedir. Bu y&uuml;zden İslam&rsquo;da zek&acirc;t, humus ve sadaka gibi değişik mali y&uuml;k&uuml;ml&uuml;l&uuml;kler &ouml;ng&ouml;r&uuml;lm&uuml;şt&uuml;r. B&ouml;ylece toplumdaki servetin fakirlere de ulaşması, toplum bireylerinin eşit bir d&uuml;zeyde ekonomik r&uuml;şte ermesi, toplum i&ccedil;inde sınıfsal ayrılık ve farklılıkların azalması ve en sonunda da ortadan kalkması hedeflenmiştir.</p>\r\n\r\n<p>\r\n	5. İslam&rsquo;da Servet Biriktirmek</p>\r\n\r\n<p>\r\n	Servet elde etmek eğer meşru yollardan h&acirc;sıl olursa, İslam&rsquo;ın bakışında bunda hi&ccedil;bir sakınca bulunmaz. İslam&rsquo;ın serveti dengelemek i&ccedil;in g&uuml;tt&uuml;ğ&uuml; siyaset, yetenekli bireylerin b&uuml;y&uuml;k zenginliklere ermesini engellemek değildir, İslam sadece onlar i&ccedil;in bir takım mali vazife ve y&uuml;k&uuml;ml&uuml;l&uuml;kler &ouml;ng&ouml;rm&uuml;şt&uuml;r.[27] Kur&rsquo;an Hz. S&uuml;leyman (a.s), Hz. Davut (a.s) ve Z&uuml;lkarneyn (a.s) gibi iman ehli servet sahiplerini zikreder. Bunun mukabilinde Karun gibi k&acirc;fir servet sahiplerine de işaret eder. Kur&rsquo;an-ı Kerim ş&ouml;yle buyurmaktadır: &ldquo;&Ccedil;oklukla &ouml;v&uuml;nmek sizi, kabirlere varıncaya (&ouml;l&uuml;nceye) kadar oyaladı.&rdquo;[28] Eğer servet yığmak Allah&rsquo;ı anmaktan gafil kılarsa, k&ouml;t&uuml;d&uuml;r ve İslam&rsquo;da bu yasaklanmıştır. D&uuml;nya servet ve malına g&ouml;n&uuml;l bağlamak ahiret i&ccedil;in doğru değildir. Lakin bu b&uuml;y&uuml;k servet Allah yolunda harcanırsa, &ouml;v&uuml;lmeye ve methedilmeye layık olur. Hz. Hatice (s.a) b&ouml;yle servet sahiplerinden idi. O, kendi servetini İslam&rsquo;ın gelişmesi ve yayılması i&ccedil;in harcadı. Kur&rsquo;an-ı Kerim de servet yığıp onu Allah yolunda harcamayanları acılı bir azap ile korkutmaktadır.[29] Bu ayetin tefsirinde Allah Resul&uuml; (a.s) ş&ouml;yle buyurmuştur: &rdquo;Zek&acirc;tı verilen hi&ccedil;bir mal bu ayetin kapsamına girmez.&rdquo;[30] Eğer servet biriktirilmesi şer&rsquo;i bir yolla ger&ccedil;ekleştirilirse, karaborsa oluşturulmazsa ve servetin zek&acirc;t ve humus gibi mali y&uuml;k&uuml;ml&uuml;l&uuml;klerine riayet edilirse hi&ccedil;bir sakınca taşımaz.</p>\r\n\r\n<p>\r\n	6. Servet ve &Acirc;limler</p>\r\n\r\n<p>\r\n	Belirtilen hususlar g&ouml;z &ouml;n&uuml;nde bulundurulduğunda bir &acirc;limin zengin olmasının hi&ccedil;bir sakınca taşımayacağı aydınlanmış olmaktadır. Yerilen şey, d&uuml;nya &acirc;lemine g&ouml;n&uuml;l bağlamaktır. Eğer d&uuml;nyaya g&ouml;n&uuml;l bağlamak ve mala tapmak normal insanlar i&ccedil;in doğru değilse &ndash;ki doğru değildir- din &acirc;limleri i&ccedil;in hi&ccedil; doğru değildir. Bu y&uuml;zden Hz. İsa&rsquo;dan (a.s) ş&ouml;yle nakledilmiştir: &ldquo;Dinar, dinin hastalığıdır ve &acirc;lim dinin tabibidir. O halde bir tabibin hastalığı kendine bulaştırdığını g&ouml;r&uuml;rseniz, onun hakkında k&ouml;t&uuml;mser olun ve onun başkalarının hayrını istemediğini biliniz.&rdquo;[31] Bu g&uuml;zel hadiste din &acirc;limlerinin d&uuml;nya sevgisi ve d&uuml;nyaya tapmalarının kınanmış olduğu g&ouml;zlemlenmektedir.</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	-----------------<br />\r\n	[1] Şemsuddin, Muhammed Mehdi, Dırasatı fi Nehc&uuml;&rsquo;l-Belağa, s. 40, Beyrut, Daru&rsquo;z-Zehra, &ccedil;apı dovvum, 1392 h.k; Jordak, George; RevaikuNehc&uuml;&rsquo;l-Belağa, bica, Merkezi el-Gadir li&rsquo;d-Dırasatı&rsquo;l-İslamiye, &ccedil;apı dovvum, 1375, s. 233, &ldquo;ما رآیت نعمة موفورة الاّ و بجانبه حق مضیع&rdquo;.</p>\r\n\r\n<p>\r\n	[2] Seyit Rezi, Nehc&uuml;&rsquo;l-Belağa, KelimatıGısar, hadis 32, &ldquo;ان الله سبحانه فرض فی اموال الاغنیاء أقوات الفقراء فما جاع فقیر الاّ بما متع به غنی و الله تعالی جده سائلهم عن ذلک&rdquo;.</p>\r\n\r\n<p>\r\n	[3] Nehc&uuml;&rsquo;l-Belağa, KelimatıGısar, hadis 308, &ldquo;انا یعسوب المؤمنین و المال یعسوب الفجار&rdquo;.</p>\r\n\r\n<p>\r\n	[4] Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c. 69, s. 67, &ldquo;المال مادة الشهوات&rdquo;.</p>\r\n\r\n<p>\r\n	[5] a.g.e, c. 2, s. 107, &ldquo;من احب الدینار و الدرهم فهو عبد الدنیا&rdquo;.</p>\r\n\r\n<p>\r\n	[6] K&acirc;fi, c. 2, s. 270, &ldquo;ملعون ملعون من عبد الدینار و الدرهم&rdquo;.</p>\r\n\r\n<p>\r\n	[7] Kehf Suresi, 46. ayet, &ldquo;المال و البنون زینة الحیاة الدنیا&rdquo;.</p>\r\n\r\n<p>\r\n	[8] Bakara Suresi, 180. ayet.</p>\r\n\r\n<p>\r\n	[9] Adiyat Suresi, 8. ayet.</p>\r\n\r\n<p>\r\n	[10] Biharu&rsquo;l-Envar, c. 69, s. 59, &ldquo;نعم المال الصالح للرجل الصالح&rdquo;.</p>\r\n\r\n<p>\r\n	[11] K&acirc;fi, c. 5, s. 72, &ldquo;نعم العون الدنیا علی طلب الاخرة&rdquo;.</p>\r\n\r\n<p>\r\n	[12] Nehc&uuml;&rsquo;l-Belağa, Subhi Salih, hutbe 131.</p>\r\n\r\n<p>\r\n	[13] Mekteb ve Nizamı İktisadiyi İslam, Mehdi HadeviTahrani, s. 108.</p>\r\n\r\n<p>\r\n	[14] Munafikun Suresi, 9. ayet, &ldquo;یا ایها الذین امنوا لاتلهکم اموالکم و لا اولادکم عن ذکر الله&rdquo;.</p>\r\n\r\n<p>\r\n	[15] Mutahhari, Murtaza, Nezeribi Nizamı İktisadiyi İslam, s. 17, Tahran, Sadra, bahar 68, &ccedil;apı evvel.</p>\r\n\r\n<p>\r\n	[16] Biharu&rsquo;l-Envar, c. 10, s. 100, &ldquo;المقتول دون ماله شهید&rdquo;.</p>\r\n\r\n<p>\r\n	[17] Camiu&rsquo;l-Ahbar, s. 139, &ldquo;طلبالحلالفریضةعلیکلمسلمومسلمة&rdquo;.</p>\r\n\r\n<p>\r\n	[18] K&acirc;fi, c. 5, s. 78.</p>\r\n\r\n<p>\r\n	[19] Nehc&uuml;&rsquo;l-Belağa, KelimatıGısar, hutbe 154, &ldquo;الفقرالموتالاکبر&rdquo;.</p>\r\n\r\n<p>\r\n	[20] Nisa Suresi, 141. ayet, &ldquo;ولنیجعلاللهللکافرینعلیالمؤمنینسبیلا&rdquo;.</p>\r\n\r\n<p>\r\n	[21] Mutahhari, Murtaza, Nezeribi Nizami İktisadiyi İslam, s. 26, Tahran, Sadra, Bahar 68, &ccedil;apı evvel.</p>\r\n\r\n<p>\r\n	[22] Kumi, Şeyh Abbas, Sefinetu&rsquo;l-Bihar, c. 8, s. 137.</p>\r\n\r\n<p>\r\n	[23] a.g.e, s. 138.</p>\r\n\r\n<p>\r\n	[24] Hadevi, Tahrani, Mehdi, Mekteb ve Nizami İktisadiyi İslam, s. 56, Kum, Hane-i Hıred, &ccedil;apı dovvum.</p>\r\n\r\n<p>\r\n	[25] K&acirc;fi, c. 1, s. 541, &ldquo;لوعدلفیالناسلاستغنوا&rdquo;.</p>\r\n\r\n<p>\r\n	[26] Haşr Suresi, 7. ayet, &ldquo;کیلایکوندولةبینالاغنیاءمنکم&rdquo;.</p>\r\n\r\n<p>\r\n	[27] Hadevi Tahrani, a.g.e, s. 74.</p>\r\n\r\n<p>\r\n	[28] Tekas&uuml;r Suresi, 1 ve 2. ayet, &ldquo;الهاکمالتکاثرحتیزرتمالمقابر&rdquo;.</p>\r\n\r\n<p>\r\n	[29] T&ouml;vbe Suresi, 34. ayet, &ldquo;والذینیکنزونالذهبوالفضةولاینفقونهافیسبیلاللهفبشرهمبعذابالیم&rdquo;.</p>\r\n\r\n<p>\r\n	[30] Vesailu&rsquo;ş-Şia, c. 9, s. 30, &ldquo;کلمالیؤدیزکاتهفلیسبکنز&rdquo;.</p>\r\n\r\n<p>\r\n	[31]Biharu&rsquo;l-Envar, c. 2, s. 107, &ldquo;الدینارداءالدینوالعالمطبیبالدینفاذارأیتمالطبیبیجرالداءالینفسهفاتهموهواعلمواانهغیرناصحلغیره&rdquo;.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Birincisi, belirtilen rivayet her ne kadar senet a&ccedil;ısından zayıf olsa da bu konuda bulunan diğer rivayetler g&ouml;z &ouml;n&uuml;nde bulundurulduğunda senet zaafı giderilmektedir. Muhteva a&ccedil;ısından bu rivayet ya meşru olmayan yollardan elde edilmiş veya humus ve zek&acirc;t gibi mali y&uuml;k&uuml;ml&uuml;l&uuml;kleri yerine getirilmemiş servet yığmaya işaret etmektedir. İslam&rsquo;da şer&rsquo;i &ouml;l&ccedil;&uuml;lere rivayet ederek servet kazanmak ve aynı şekilde mal ve sermaye edinmek caizdir. Mal ve servet sahibi olmak k&ouml;t&uuml; değildir, d&uuml;nyaya tapmak ve d&uuml;nyayı ahirete tercih etmek k&ouml;t&uuml;d&uuml;r. Mal ve servete vesile g&ouml;z&uuml;yle bakmak gerekir. Mal ve servet uhrevi saadete ermek i&ccedil;in bir ara&ccedil;tır. B&ouml;yle bir durumda mal elde etmek d&uuml;nyayı değil, ahireti talep etmek olacaktır. Din &acirc;limlerinin de servet sahibi olmasının bir sakıncası yoktur. Lakin halkın bu kesiminin d&uuml;nya sevgisi ve d&uuml;nyaya tapınmaları iki kat daha &ccedil;irkindir ve İslami metinler halkı servet sahibi &acirc;limlerden değil, d&uuml;nyaya tapan &acirc;limlerden sakındırmıştır.','&nbsp;1. Rivayetin İncelenmesi\r\n\r\n\r\n	Belirtilen rivayet aşağıdaki şekilde bazı kitaplarda m&uuml;minlerin &ouml;nderinden (a.s) nakledilmiştir:\r\n\r\n\r\n	1. Yanında b&uuml;y&uuml;k bir hakkın zayi olmadığı b&uuml;y&uuml;k bir nimet g&ouml;rmedim.[1]\r\n\r\n\r\n	Bu rivayet muteber hadis kitaplarında mevcut değildir ve belirtilen kitaplarda da senetsiz olarak zikredilmiştir. Bu y&uuml;zden senet a&ccedil;ısından zaaf taşımaktadır. Lakin diğer rivayetleri ve bu c&uuml;mleden olmak &uuml;zere bu i&ccedil;erikte nakledilen sonraki rivayeti g&ouml;z &ouml;n&uuml;nde bulundurmayla senet zaafı giderilmektedir.\r\n\r\n\r\n	2. Y&uuml;ce Allah zenginlerin varlıklarında hi&ccedil;bir şeyi olmayan kimseler i&ccedil;in rızkı farz kılmıştır. O halde ortada bir fakir varsa, bu varlıklıların yardım etmemelerinden kaynaklanır. Kıyamet g&uuml;n&uuml;nde mutlak anlamda m&uuml;stağni olan y&uuml;ce Allah b&ouml;yle kimseleri bu fiilden dolayı hesaba &ccedil;ekecektir.[2]\r\n\r\n\r\n	Bu rivayet &ouml;nceki rivayete nazaran daha fazla bir itibar taşımaktadır ve Nehc&uuml;&rsquo;l-Belağa, Vesailu&rsquo;Şia, Biharu&rsquo;l-Envar, Gureru&rsquo;l-Hikem ve İrşadu&rsquo;l-Kulub gibi muhtelif hadis kitaplarında zikredilmiştir. Eğer bu rivayetler sahihse, kastettikleri şey humus ve zek&acirc;t gibi mali y&uuml;k&uuml;ml&uuml;l&uuml;kleri eda edilmemiş mallardır ve rivayetler halkı bunları &ouml;demeye davet etmektedir.\r\n\r\n\r\n	2. İslam&rsquo;da Mal ve Servet\r\n\r\n\r\n	İslami kaynaklarda mal ve servet hakkında iki grup rivayete rastlamaktayız: Bu rivayetlerin ilk grubunda g&ouml;r&uuml;n&uuml;şte menfi perspektiften mala bakılmıştır. Hz. Ali (a.s) ş&ouml;yle buyurmaktadır: &ldquo;Ben m&uuml;minlerin &ouml;nderiyim ve g&uuml;nahk&acirc;rların &ouml;nder ve reisi ise maldır[3]; yani m&uuml;minler beni takip ederler, lakin g&uuml;nahk&acirc;rlar mal ve servete tabi olurlar.&rdquo; Aynı şekilde ş&ouml;yle buyurmaktadır: &ldquo;Mal, şehvetlerin k&ouml;k&uuml;d&uuml;r.&rdquo;[4] Her kim dirhem ve dinarı severse o d&uuml;nyanın kuludur.[5] Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Her kim dirhem ve dinarın kulu olursa, melun ve Allah rahmetinden uzaktır.&rdquo;[6] Bunun karşısında bazı İslami metinlerde de mal, servet ve d&uuml;nya &ouml;v&uuml;lm&uuml;şt&uuml;r. Kur&rsquo;an&rsquo;da ş&ouml;yle okumaktayız: &ldquo;Mal ve evlatlar d&uuml;nya hayatının ziynetleridirler.&rdquo;[7] Aynı şekilde servet Kur&rsquo;an-ı Kerim&rsquo;in birka&ccedil; yerinde &ldquo;hayır&rdquo; olarak adlandırılmıştır. Aşağıdaki ayet bunun bir &ouml;rneğidir: &ldquo;Sizden birinize &ouml;l&uuml;m gelip &ccedil;attığı zaman, eğer geride bir hayır (mal) bırakmışsa, anaya, babaya ve yakın akrabaya meşru bir tarzda vasiyette bulunması -Allah&rsquo;a karşı gelmekten sakınanlar &uuml;zerinde bir hak olarak- size farz kılındı.&rdquo;[8] Aynı şekilde bir&ccedil;ok m&uuml;fessir aşağıdaki ayette hayrı mal olarak yorumlamıştır&rdquo;: &ldquo;Hi&ccedil; ş&uuml;phesiz o, mal sevgisi sebebiyle &ccedil;ok katıdır.&rdquo;[9] Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Temiz mal salih insan i&ccedil;in ne kadar iyidir!&rdquo;[10] İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &ldquo;Ahireti elde etmek i&ccedil;in d&uuml;nyanın yardımı ne kadar g&uuml;zeldir!&rdquo;[11] Bu iki grup rivayet &uuml;zerinde tetkikte bulunma ve d&uuml;ş&uuml;nmeyle İslam&rsquo;da ger&ccedil;ekte mal ve servetin yerilen bir şey olmadığı ve hatta ahirete ulaşmak i&ccedil;in bir vesile ve ara&ccedil; olması nedeniyle &ouml;v&uuml;len ve beğenilen bir şey olduğu aydınlanmaktadır. Bu y&uuml;zden Hz. Ali (a.s) d&uuml;nyayı kınayan bir şahsı g&ouml;rd&uuml;ğ&uuml;nde ş&ouml;yle buyurmuştur: &ldquo;Acaba sen d&uuml;nyada bir su&ccedil;a mı karıştın veya d&uuml;nya sana karşı bir su&ccedil; mu işledi&hellip;&rdquo;[12] İslam&rsquo;da mal ve mal elde etmek beğenilen bir husus olup bazı durumlarda farz kılınmıştır. Ancak Allah karşısında mala tapmak yerilmiştir. İslam dininde mal uhrevi saadete ermek ve Allah&rsquo;a yakınlaşmak i&ccedil;in bir vesiledir, hedef değildir.[13] Kur&rsquo;an-ı Kerim&rsquo;de ş&ouml;yle okumaktayız: &ldquo;Ey iman edenler! Mallarınız ve evlatlarınız sizi, Allah&rsquo;ı zikretmekten alıkoymasın. Her kim bunu yaparsa, işte onlar ziyana uğrayanların ta kendileridir.&rdquo;[14] Şehit Mutahhari ş&ouml;yle demektedir: &ldquo;İslam&rsquo;da hi&ccedil;bir zaman mal ve servet tahkir edilmemiştir. Malın ne &uuml;retilmesi, ne muamele edilmesi ve ne de harcanması k&uuml;&ccedil;&uuml;k g&ouml;r&uuml;lmemiştir. Bilakis b&uuml;t&uuml;n bunlar vurgulanmış ve tavsiye edilmiştir ve bunlar i&ccedil;in bir takım şart ve &ouml;l&ccedil;&uuml;ler &ouml;ng&ouml;r&uuml;lm&uuml;şt&uuml;r. İslam&rsquo;ın bakışında servet asla heder edilemez. Servetin heder edilmesi israf, malı zayi etmek ve kati şekilde haramdır.&rdquo;[15] Malı korumak cihat mesabesinde sayılmıştır ve bu yolda &ouml;ld&uuml;r&uuml;lmek şehadet sevabı taşır.[16]\r\n\r\n\r\n	3. İslam&rsquo;da Servet &Uuml;retimi\r\n\r\n\r\n	İslam değişik yollar ile hem bireysel hem de toplumsal boyutta M&uuml;sl&uuml;manları servet kazanmaya davet etmiştir. Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Helal rızık peşinden gitmek her M&uuml;sl&uuml;man kadın ve erkeğe farzdır.&rdquo;[17] Bu hadisten servet kazanımında kadın ve erkeğin eşit olduğu anlaşılmaktadır. Servet kazanmak erkeklere &ouml;zg&uuml; değildir. Aynı şekilde helal rızık talebinde bulunmak ibadetlerin en &uuml;st&uuml;n&uuml; sayılmıştır.[18] Toplumun dinamizm ve hayatı ekonomik bağımsızlık ve kalkınmışlık sayesinde ger&ccedil;ekleşir. İhtiya&ccedil; esaret ve k&ouml;lelik ile eşittir. Bu y&uuml;zden Hz. Ali (a.s) ş&ouml;yle buyurmuştur: &ldquo;Fakirlik ve yoksulluk b&uuml;y&uuml;k bir &ouml;l&uuml;md&uuml;r[19]; İslam gayri M&uuml;slimlerin M&uuml;sl&uuml;manlara egemen olmasına izin vermez.&rdquo;[20] Bu hedef ancak M&uuml;sl&uuml;manların yabancılara el uzatmamaları ve ekonomik bağımsızlığa sahip olmaları durumunda ger&ccedil;ekleşebilir. Servet &uuml;retimi bu hedefe ulaşılmasını sağlar. Şehit Mutahhari&rsquo;nin deyimiyle, &ldquo;İslami hedefler sağlıklı bir ekonomi ve ekonomik bağımsız g&uuml;&ccedil;ler olmaksızın ger&ccedil;ekleşmez.&rdquo;[21]&nbsp; İslam&rsquo;da &ccedil;ift&ccedil;ilik, hayvancılık, sanayi ve buna benzer servet &uuml;retiminin değişik kısımları tavsiye edilmiştir. Hz. Peygamberin (s.a.a) eli nasır bağlamış bir &ccedil;ift&ccedil;inin elini &ouml;pmesi, İslam toplumunda &uuml;retimin &ouml;neminin g&ouml;stergesidir. Masumların hayat tarzına m&uuml;racaat ettiğimizde onlarında servet &uuml;retimi i&ccedil;in &ccedil;abaladığını g&ouml;zlemleriz. Nakledildiği &uuml;zere m&uuml;minlerin &ouml;nderinin (a.s) &ccedil;ift&ccedil;ilik mahsullerinden elde ettiği gelir kırk bin dinar idi.[22]&nbsp; Bir diğer rivayette de Fedek&rsquo;in bir yıllık gelirinin yirmi d&ouml;rt bin dinar olduğu ve bir başka rivayette ise yetmiş bin dinar olduğu nakledilmiştir.[23]\r\n\r\n\r\n	4. İslam&rsquo;da Servet Paylaşımı\r\n\r\n\r\n	Servet &uuml;retildikten sonra bunun adil ve &ouml;l&ccedil;&uuml;l&uuml; bir şekilde toplumda paylaşılması gerekir. İslam&rsquo;ın ekonomik mektebinde iki husus asıl hedef olarak &ouml;ng&ouml;r&uuml;lm&uuml;şt&uuml;r:\r\n\r\n\r\n	1. Toplum i&ccedil;inde ekonomik adaleti sağlamak.\r\n\r\n\r\n	2. Uluslararası d&uuml;zeyde ekonomik g&uuml;&ccedil; olmak.[24]\r\n\r\n\r\n	İmam Sadık (a.s) ş&ouml;yle buyuruyor: &ldquo;Eğer halk arasında adalet sağlansaydı, halk muhta&ccedil; olmazdı.&rdquo;[25] Kur&rsquo;an-ı Kerim servetin sadece servet sahibi kimseler arasında dolaşmaması gerektiği[26] ve ihtiya&ccedil; sahiplerinin de eline ulaşması gerektiğini belirtmektedir. Bu y&uuml;zden İslam&rsquo;da zek&acirc;t, humus ve sadaka gibi değişik mali y&uuml;k&uuml;ml&uuml;l&uuml;kler &ouml;ng&ouml;r&uuml;lm&uuml;şt&uuml;r. B&ouml;ylece toplumdaki servetin fakirlere de ulaşması, toplum bireylerinin eşit bir d&uuml;zeyde ekonomik r&uuml;şte ermesi, toplum i&ccedil;inde sınıfsal ayrılık ve farklılıkların azalması ve en sonunda da ortadan kalkması hedeflenmiştir.\r\n\r\n\r\n	5. İslam&rsquo;da Servet Biriktirmek\r\n\r\n\r\n	Servet elde etmek eğer meşru yollardan h&acirc;sıl olursa, İslam&rsquo;ın bakışında bunda hi&ccedil;bir sakınca bulunmaz. İslam&rsquo;ın serveti dengelemek i&ccedil;in g&uuml;tt&uuml;ğ&uuml; siyaset, yetenekli bireylerin b&uuml;y&uuml;k zenginliklere ermesini engellemek değildir, İslam sadece onlar i&ccedil;in bir takım mali vazife ve y&uuml;k&uuml;ml&uuml;l&uuml;kler &ouml;ng&ouml;rm&uuml;şt&uuml;r.[27] Kur&rsquo;an Hz. S&uuml;leyman (a.s), Hz. Davut (a.s) ve Z&uuml;lkarneyn (a.s) gibi iman ehli servet sahiplerini zikreder. Bunun mukabilinde Karun gibi k&acirc;fir servet sahiplerine de işaret eder. Kur&rsquo;an-ı Kerim ş&ouml;yle buyurmaktadır: &ldquo;&Ccedil;oklukla &ouml;v&uuml;nmek sizi, kabirlere varıncaya (&ouml;l&uuml;nceye) kadar oyaladı.&rdquo;[28] Eğer servet yığmak Allah&rsquo;ı anmaktan gafil kılarsa, k&ouml;t&uuml;d&uuml;r ve İslam&rsquo;da bu yasaklanmıştır. D&uuml;nya servet ve malına g&ouml;n&uuml;l bağlamak ahiret i&ccedil;in doğru değildir. Lakin bu b&uuml;y&uuml;k servet Allah yolunda harcanırsa, &ouml;v&uuml;lmeye ve methedilmeye layık olur. Hz. Hatice (s.a) b&ouml;yle servet sahiplerinden idi. O, kendi servetini İslam&rsquo;ın gelişmesi ve yayılması i&ccedil;in harcadı. Kur&rsquo;an-ı Kerim de servet yığıp onu Allah yolunda harcamayanları acılı bir azap ile korkutmaktadır.[29] Bu ayetin tefsirinde Allah Resul&uuml; (a.s) ş&ouml;yle buyurmuştur: &rdquo;Zek&acirc;tı verilen hi&ccedil;bir mal bu ayetin kapsamına girmez.&rdquo;[30] Eğer servet biriktirilmesi şer&rsquo;i bir yolla ger&ccedil;ekleştirilirse, karaborsa oluşturulmazsa ve servetin zek&acirc;t ve humus gibi mali y&uuml;k&uuml;ml&uuml;l&uuml;klerine riayet edilirse hi&ccedil;bir sakınca taşımaz.\r\n\r\n\r\n	6. Servet ve &Acirc;limler\r\n\r\n\r\n	Belirtilen hususlar g&ouml;z &ouml;n&uuml;nde bulundurulduğunda bir &acirc;limin zengin olmasının hi&ccedil;bir sakınca taşımayacağı aydınlanmış olmaktadır. Yerilen şey, d&uuml;nya &acirc;lemine g&ouml;n&uuml;l bağlamaktır. Eğer d&uuml;nyaya g&ouml;n&uuml;l bağlamak ve mala tapmak normal insanlar i&ccedil;in doğru değilse &ndash;ki doğru değildir- din &acirc;limleri i&ccedil;in hi&ccedil; doğru değildir. Bu y&uuml;zden Hz. İsa&rsquo;dan (a.s) ş&ouml;yle nakledilmiştir: &ldquo;Dinar, dinin hastalığıdır ve &acirc;lim dinin tabibidir. O halde bir tabibin hastalığı kendine bulaştırdığını g&ouml;r&uuml;rseniz, onun hakkında k&ouml;t&uuml;mser olun ve onun başkalarının hayrını istemediğini biliniz.&rdquo;[31] Bu g&uuml;zel hadiste din &acirc;limlerinin d&uuml;nya sevgisi ve d&uuml;nyaya tapmalarının kınanmış olduğu g&ouml;zlemlenmektedir.\r\n\r\n\r\n	&nbsp;\r\n	-----------------\r\n	[1] Şemsuddin, Muhammed Mehdi, Dırasatı fi Nehc&uuml;&rsquo;l-Belağa, s. 40, Beyrut, Daru&rsquo;z-Zehra, &ccedil;apı dovvum, 1392 h.k; Jordak, George; RevaikuNehc&uuml;&rsquo;l-Belağa, bica, Merkezi el-Gadir li&rsquo;d-Dırasatı&rsquo;l-İslamiye, &ccedil;apı dovvum, 1375, s. 233, &ldquo;ما رآیت نعمة موفورة الاّ و بجانبه حق مضیع&rdquo;.\r\n\r\n\r\n	[2] Seyit Rezi, Nehc&uuml;&rsquo;l-Belağa, KelimatıGısar, hadis 32, &ldquo;ان الله سبحانه فرض فی اموال الاغنیاء أقوات الفقراء فما جاع فقیر الاّ بما متع به غنی و الله تعالی جده سائلهم عن ذلک&rdquo;.\r\n\r\n\r\n	[3] Nehc&uuml;&rsquo;l-Belağa, KelimatıGısar, hadis 308, &ldquo;انا یعسوب المؤمنین و المال یعسوب الفجار&rdquo;.\r\n\r\n\r\n	[4] Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c. 69, s. 67, &ldquo;المال مادة الشهوات&rdquo;.\r\n\r\n\r\n	[5] a.g.e, c. 2, s. 107, &ldquo;من احب الدینار و الدرهم فهو عبد الدنیا&rdquo;.\r\n\r\n\r\n	[6] K&acirc;fi, c. 2, s. 270, &ldquo;ملعون ملعون من عبد الدینار و الدرهم&rdquo;.\r\n\r\n\r\n	[7] Kehf Suresi, 46. ayet, &ldquo;المال و البنون زینة الحیاة الدنیا&rdquo;.\r\n\r\n\r\n	[8] Bakara Suresi, 180. ayet.\r\n\r\n\r\n	[9] Adiyat Suresi, 8. ayet.\r\n\r\n\r\n	[10] Biharu&rsquo;l-Envar, c. 69, s. 59, &ldquo;نعم المال الصالح للرجل الصالح&rdquo;.\r\n\r\n\r\n	[11] K&acirc;fi, c. 5, s. 72, &ldquo;نعم العون الدنیا علی طلب الاخرة&rdquo;.\r\n\r\n\r\n	[12] Nehc&uuml;&rsquo;l-Belağa, Subhi Salih, hutbe 131.\r\n\r\n\r\n	[13] Mekteb ve Nizamı İktisadiyi İslam, Mehdi HadeviTahrani, s. 108.\r\n\r\n\r\n	[14] Munafikun Suresi, 9. ayet, &ldquo;یا ایها الذین امنوا لاتلهکم اموالکم و لا اولادکم عن ذکر الله&rdquo;.\r\n\r\n\r\n	[15] Mutahhari, Murtaza, Nezeribi Nizamı İktisadiyi İslam, s. 17, Tahran, Sadra, bahar 68, &ccedil;apı evvel.\r\n\r\n\r\n	[16] Biharu&rsquo;l-Envar, c. 10, s. 100, &ldquo;المقتول دون ماله شهید&rdquo;.\r\n\r\n\r\n	[17] Camiu&rsquo;l-Ahbar, s. 139, &ldquo;طلبالحلالفریضةعلیکلمسلمومسلمة&rdquo;.\r\n\r\n\r\n	[18] K&acirc;fi, c. 5, s. 78.\r\n\r\n\r\n	[19] Nehc&uuml;&rsquo;l-Belağa, KelimatıGısar, hutbe 154, &ldquo;الفقرالموتالاکبر&rdquo;.\r\n\r\n\r\n	[20] Nisa Suresi, 141. ayet, &ldquo;ولنیجعلاللهللکافرینعلیالمؤمنینسبیلا&rdquo;.\r\n\r\n\r\n	[21] Mutahhari, Murtaza, Nezeribi Nizami İktisadiyi İslam, s. 26, Tahran, Sadra, Bahar 68, &ccedil;apı evvel.\r\n\r\n\r\n	[22] Kumi, Şeyh Abbas, Sefinetu&rsquo;l-Bihar, c. 8, s. 137.\r\n\r\n\r\n	[23] a.g.e, s. 138.\r\n\r\n\r\n	[24] Hadevi, Tahrani, Mehdi, Mekteb ve Nizami İktisadiyi İslam, s. 56, Kum, Hane-i Hıred, &ccedil;apı dovvum.\r\n\r\n\r\n	[25] K&acirc;fi, c. 1, s. 541, &ldquo;لوعدلفیالناسلاستغنوا&rdquo;.\r\n\r\n\r\n	[26] Haşr Suresi, 7. ayet, &ldquo;کیلایکوندولةبینالاغنیاءمنکم&rdquo;.\r\n\r\n\r\n	[27] Hadevi Tahrani, a.g.e, s. 74.\r\n\r\n\r\n	[28] Tekas&uuml;r Suresi, 1 ve 2. ayet, &ldquo;الهاکمالتکاثرحتیزرتمالمقابر&rdquo;.\r\n\r\n\r\n	[29] T&ouml;vbe Suresi, 34. ayet, &ldquo;والذینیکنزونالذهبوالفضةولاینفقونهافیسبیلاللهفبشرهمبعذابالیم&rdquo;.\r\n\r\n\r\n	[30] Vesailu&rsquo;ş-Şia, c. 9, s. 30, &ldquo;کلمالیؤدیزکاتهفلیسبکنز&rdquo;.\r\n\r\n\r\n	[31]Biharu&rsquo;l-Envar, c. 2, s. 107, &ldquo;الدینارداءالدینوالعالمطبیبالدینفاذارأیتمالطبیبیجرالداءالینفسهفاتهموهواعلمواانهغیرناصحلغیره&rdquo;.\r\n\r\n\r\n	&nbsp;'),(46,'tr50','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bahse konu olan hadis senet a&ccedil;ısından sahihtir. Bazı &acirc;limler belirtilen hadisi şerh etmiş, hadisin değişik boyutlarına değinmiş ve bu ilmi diyalogun bilimsel, fiziksel konularla ilgili olup yery&uuml;z&uuml;n&uuml;n d&uuml;zeninin sırlarını ve yery&uuml;z&uuml;ndeki kimyasal maddeleri anlamaya d&ouml;n&uuml;k olduğunu belirtmişlerdir. Lakin genel olarak bu hadis varlık &acirc;lemi hakkındaki hakikatleri a&ccedil;ıklamak hakkındadır; bu nedenle bazı &acirc;limler hadisi a&ccedil;ıklamak ve şerh etmekten ka&ccedil;ınmış ve onu ehline bırakmıştır.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Aban b. Taklib ş&ouml;yle demektedir: &ldquo;İmam Sadık&rsquo;tan (a.s) yery&uuml;z&uuml; ne &uuml;zerine kurulmuştur diye sordum. İmam Sadık (a.s) balık &uuml;zerine diye buyurdu. Ben balık ne &uuml;zerine kurulmuştur diye sordum, İmam su &uuml;zerine diye cevap verdi. Ben suyun neyin &uuml;zerine kurulduğunu sorunca, İmam sarp bir taşın &uuml;zerine diye buyurdu. Ben sarp taş neyin &uuml;zerine kuruludur diye soruverince İmam bir ineğin boynuzları &uuml;zerine diye s&ouml;yledi. Ben inek neyin &uuml;zerindedir diye sordum ve İmam (a.s) nemli toprak &uuml;zerinde diye cevap verdi. Ben nemli toprak neyin &uuml;zerindedir deyiverince de İmam heyhat burada bilginlerin bilgisi kaybolmuştur diye cevap verdi.&rdquo;[1]</p>\r\n\r\n<p>\r\n	Hadisin orijinali hakkında birka&ccedil; nokta:</p>\r\n\r\n<p>\r\n	1. Bahse konu olan hadis senet a&ccedil;ısından sahihtir.[2]</p>\r\n\r\n<p>\r\n	2. Bu hadisin bir benzeri İmam Sadık&rsquo;tan (a.s) nakledilen ve &ldquo;ıtır satan Zeynep&rdquo; hadisi olarak meşhur olan uzun bir rivayettir. Itır satan Zeynep Hz. Peygamber-i Ekrem&rsquo;den (s.a.a) y&uuml;ce Allah&rsquo;ın azamet ve celali hakkında sorar ve Hz. Peygamber de (s.a.a) s&ouml;zlerinin bir b&ouml;l&uuml;m&uuml;nde g&ouml;klerin ve yerin tabakalarına işaret eder. Bu hadis delalet a&ccedil;ısından bahse konu olan hadise &ccedil;ok benzemektedir.[3]&nbsp; Aynı şekilde bazı Ehlis&uuml;nnet kaynaklarında da bu hadisin bir benzeri az bir farklılıkla Muhammed b. Ka&rsquo;ab, Sedi ve Cabir b. Abdullah Ensari&rsquo;den nakledilmiştir.[4]</p>\r\n\r\n<p>\r\n	3. Bazı m&uuml;fessirler &ldquo;g&ouml;klerdeki, yerdeki bu ikisi arasındaki ve toprağın altındaki her şey, yalnızca O&rsquo;nundur&rdquo;[5] ayet-i şerifesinin altında bahse konu olan hadisi ve de ıtır satan Zeynep hadisini zikretmiş ve bir &ouml;l&ccedil;&uuml;ye dek bu iki hadisten birine istinatta bulunmuşlardır.[6]</p>\r\n\r\n<p>\r\n	Hadisin Şerhi Ve İncelenmesi</p>\r\n\r\n<p>\r\n	Bazı &acirc;limler belirtilen hadisi şerh etmiş ve onun değişik boyutlarına değinmişlerdir. Aşağıda bunun bir &ouml;zetini aktarıyoruz. Bu hadisin anahtar kelimeleri şunlardan ibarettir: 1. Yery&uuml;z&uuml;, 2. Balık, 3. Su, 4. Sarp taş, 5. İnek boynuzu, 6. Nemli toprak, 7. Bilginlerin anlamaktan aciz kaldığı şey.</p>\r\n\r\n<p>\r\n	Aban b. Taklib&rsquo;in İmam Sadık&rsquo;tan (a.s) sorduğu sorular ve İmam Sadık&rsquo;ın (a.s) verdiği yanıtlar, birka&ccedil; a&ccedil;ıdan bakılabilecek ilmi ve inan&ccedil;sal bir diyalogdur:</p>\r\n\r\n<p>\r\n	Birinci A&ccedil;ı: Yapı ve inşa boyutu: Yery&uuml;z&uuml;n&uuml;n ve temellerinin yapısı ve inşası her nerede olursa olsun yedi tabaka olarak tanzim edilmiş ve sınıflandırılmıştır.</p>\r\n\r\n<p>\r\n	İkinci A&ccedil;ı: Burada bayındırlık ve yery&uuml;z&uuml;nde insanın tarihi yaşam devreleri kastedilmiş olabilir.&nbsp; Başka bir ifadeyle yery&uuml;z&uuml;n&uuml;n bayındırlığı yaratılışın ve insanlık toplumunun ilk g&uuml;n&uuml;nde hangi esas &uuml;zerine kurulduğu ve hangi etkenlere dayandığı hususu işlenmiş olabilir. B&ouml;yle bir durumda balık beşerin haysiyetli yaşamının a&ccedil;ıklayıcısıdır; zira yaratılışın başlangıcında toplulukların kurulması ve yery&uuml;z&uuml;n&uuml;n bayındır edilmesi nehir ve denizlerin kenarında ger&ccedil;ekleşmiştir ve insanın ilk normal yiyeceği balık avlayarak elde edilmekteydi. O halde balık insan hayatının ilkel d&ouml;nemleri i&ccedil;in bir simge olabilir. Aban b. Taklib&rsquo;in kastettiği şey, insanın hayatının bu şekilde nasıl başladığı konusu olabilir ve İmam Sadık da (a.s) ilkel yaşam d&ouml;nemlerinde insan hayatının balık yiyeceği ile s&uuml;rd&uuml;ğ&uuml;n&uuml;, deniz ve nehirden avlanma suretiyle bunun elde edildiğini ve bu durumun binlerce yıl s&uuml;rd&uuml;ğ&uuml;n&uuml; s&ouml;ylemek istemiş olabilir. Sonra insanın ilkel yaşam d&ouml;nemi evrimleşme s&uuml;recinde &ccedil;ift&ccedil;iliğe ve ekim d&ouml;nemine girmiştir. Bu da sığır ve demir ile ger&ccedil;ekleştirilmiştir. Bundan dolayı yery&uuml;z&uuml;n&uuml;n ve insan hayatının bayındır kılınması ekim ve ziraata dayalıdır ve bu da eski d&ouml;nemden bu g&uuml;ne dek bazı b&ouml;lgelerde de g&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere ineğin boynuz g&uuml;c&uuml;ne dayalıdır. Elbette bug&uuml;n ekim ve ziraat daha &ccedil;ok mekanik ara&ccedil;lar ve trakt&ouml;r ile ger&ccedil;ekleştirilmektedir. Ziraat işini yapan inek nemli toprak &uuml;zerinde bunu yapmaktadır. Bundan kastedilen şey, erkek ineğin boynuzu vesilesi ile ger&ccedil;ekleştirilen ziraat hayatının toprak ve yeterli suya ihtiya&ccedil; duymasıdır. İnek ancak nemli toprak &uuml;zerinde ziraat işini ger&ccedil;ekleştiren bir vesiledir. Nemli toprak neye dayanmaktadır? Burada sorunun kastettiği şey yery&uuml;z&uuml;n&uuml;n ve insan hayatının sonu olabilir. Aynı şekilde soru yeni sanayi ara&ccedil;ları ile ziraat işlerinin yapılması gibi inek ile ziraat işlerinin yapılmasının yerine ge&ccedil;en yeni ziraat işinin nasıl yapıldığına dair de olabilir. İmam Sadık&rsquo;ın (a.s) bu soruya verdiği yanıt her iki manaya da matuf olabilir; yani İmam Sadık (a.s) kıyametle sona eren yery&uuml;z&uuml; hayatının son d&ouml;nemlerini veya d&ouml;nemin bilimi esasınca sığır ile ziraat işlerinin y&uuml;r&uuml;t&uuml;lmesinin makine ile ziraat işlerinin y&uuml;r&uuml;t&uuml;lmesine d&ouml;n&uuml;şeceğini, insanların hen&uuml;z buna ulaşmadıklarını ve bunun kendi d&ouml;nemindeki bilginlerin kavrayış alanı dışında olduğunu belirtmiş olması muhtemeldir. Bu y&uuml;zden İmam Sadık (a.s) sorunun sorulduğu d&ouml;nemde bundan başka bir yanıt verme imk&acirc;nına sahip değildi.</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil;&uuml;nc&uuml; A&ccedil;ı: Soru, bilimsel ve fiziksel a&ccedil;ıdan ve de yerin d&uuml;zeninin sırlarını anlamak ve onun kimyasal maddelerini &ouml;ğrenmek i&ccedil;in sorulmuş olabilir. Başka bir ifadeyle yerk&uuml;re hangi vesileyle kendi bulunduğu yerde sabit bir feza b&ouml;l&uuml;m&uuml;nde yer almakta ve bulunduğu yerde sağa ve sola hareket etmemektedir? İmam cevap olarak ş&ouml;yle buyurmaktadır: Balığa dayalıdır; yani yer soğuk ve nemli bir doğaya dayalıdır. Bu mana, soğuma neticesinde yerin i&ccedil;inde meydana gelen ve onu g&uuml;neş merkezinden ve diğer yıldızlardan belirli bir fasıla ile sabit kılan ve stabile eden itici g&uuml;c&uuml;n gizemidir. Bu itici g&uuml;&ccedil;, balık s&ouml;zc&uuml;ğ&uuml;yle sembolik olarak beyan edilmiştir. Balık olarak tabir edilen bu itici g&uuml;&ccedil;, soğumanın sebebi olan suya dayalıdır. Su da soğumuş ve dağ ve denizdeki &ccedil;ıkıntılar halini almış yerin katılaşmış ve ağır maddelerine dayanmaktadır. Bu anlam, dağları yerk&uuml;renin sabiteleri bilen Kur&rsquo;an-ı Kerim ayetleriyle de uyuşmaktadır. &ldquo;Onları sarsmasın diye yere de sabit dağlar yerleştirdik ve (varacakları yere) yol bulabilsinler diye ondan ge&ccedil;itler, yollar meydana getirdik.&rdquo;[7] Aynı şekilde ş&ouml;yle okumaktayız: &ldquo;Ondan sonra da yerk&uuml;reyi d&ouml;şedi. Kendiniz ve hayvanlarınız i&ccedil;in bir faydalanma olmak &uuml;zere, yerden suyunu ve otlağını &ccedil;ıkardı ve dağları sağlam bir şekilde yerleştirdi.&rdquo;[8] Sarplık da sıvı halinde olan boynuz kıvılcımlarına dayalıdır. Bunun a&ccedil;ıklaması şudur: Ger&ccedil;ekte yery&uuml;z&uuml;ndeki bu katı sarplıklar, i&ccedil;te bulunan ve tıpkı inek boynuzu gibi başkaldırıp harekete ge&ccedil;mek isteyen sıvı kıvılcımlar &uuml;zerinde bir kapak gibi durmaktadır. Eğer s&ouml;nm&uuml;ş yanardağları ve volkan patlamasında onların ağzından nasıl alevler fışkırdığını g&ouml;z &ouml;n&uuml;nde bulundurursak, bu maddelerin katılaştıktan sonra bu boynuzlar &uuml;zerinde nasıl kapak işlevi g&ouml;rd&uuml;ğ&uuml;n&uuml; ve onları nasıl kontrol ettiğini kavrarız. Arap&ccedil;adaki &ldquo;emles&rdquo; kavramı da bu manayı teyit etmektedir; &ccedil;&uuml;nk&uuml; bu kelime yumuşaklık ve katılık karşıtı bir anlam taşır.[9] Bu durumda katı ve sert tabakanın kuşatmış olduğu yery&uuml;z&uuml;n&uuml;n i&ccedil; sıvı kısmı Arap&ccedil;ada &ldquo;sur-i emles&rdquo; olarak adlandırılmıştır. Eğer &ldquo;sur-i emles&rdquo; tabirini yumuşak bir m&uuml;teharrik olarak yorumlarsak, bundan kastedilen yery&uuml;z&uuml;n&uuml;n i&ccedil; sıvısıdır ve kinaye olarak &ldquo;karn&rdquo; kelimesi ona eklenmiştir. Yahut &ldquo;sur-i emles&rdquo; eril inek şekli ve arka d&uuml;zg&uuml;nl&uuml;ğ&uuml; anlamında olup kinaye ve teşbih a&ccedil;ısından belirtilen manada kullanılmıştır. Yery&uuml;z&uuml;n&uuml;n bu i&ccedil; sıvısı nemli bir toprağa sahiptir; yani suyu oluşturan maddeler oksijen ve hidrojenden ibarettir. Yahut İmam Sadık&rsquo;ın (a.s) kastettiği şey, dinamizm yeti ve g&uuml;c&uuml;ne sahip olan ve tabii olarak t&uuml;m maddi varlıkların var oluşlarının kaynağı addedilen maddenin asıl atomlarıdır. Maddi bir varlığın meydana gelmesi i&ccedil;in zorunlu olarak bir hareketin elementi ve g&uuml;c&uuml; olması gerekir. Bu ilk madde/element ve yeti bug&uuml;n doğa bilimlerinin en zor konularındandır. En b&uuml;y&uuml;k bilginler bile onun hakikatinin resmini &ccedil;izmede şaşkın ve aciz kalmış ve onun iki şey mi yoksa bir şey mi ve de madde mi yoksa yeti mi olduğunu hen&uuml;z anlayamamışlardır. İmamın yanıtında bulunan &ldquo;es-seri&rdquo; kelimesi &ldquo;eser&rdquo; manasında olup g&uuml;n&uuml;m&uuml;z Arap doğa bilimcilerinin literat&uuml;r&uuml;nde maddenin batını veya maddenin derin eseridir. Lakin ilk madde[10] veya yerin i&ccedil;inde bulunan gazdan ibaret olan &ldquo;seri&rdquo; hangi şeye b&ouml;l&uuml;n&uuml;p d&ouml;n&uuml;şmektedir? Bilginlerin bilgisinin ulaşmadığı ve kavramaktan aciz kaldığı yer işte burasıdır. Bundan dolayı, eğer soru ilk y&ouml;ne (ilk madde) y&ouml;neltilirse, İmam Sadık&rsquo;ın kasti, ilk maddenin i&ccedil;eriğini anlamak olacaktır. Bu maddenin hakikati, bilginlerin kavrayışından &ccedil;ok uzaktır. Eğer soru ikinci cihet (yer i&ccedil;indeki gaz) olarak yorumlanacak olursa, İmam Sadık&rsquo;ın (a.s) s&ouml;z&uuml; şudur: Beşerin bilgisinin belirli bir dereceye gelip gazın hakikati ve i&ccedil; c&uuml;zlerini tespit edebilmesi ve analize tabi tutabilmesi i&ccedil;in Aban b. Taklib&rsquo;in zamanından asırlar ge&ccedil;mesi gerekmektedir. Şimdi bu diyalogu yerin tabakaları ve yapı temellerinin sorulmasına matuf birinci bakış &ccedil;er&ccedil;evesinde değerlendirmenin makul g&ouml;z&uuml;kmediği hatırlatılmalıdır. Ne soru a&ccedil;ısından ve ne de yanıt a&ccedil;ısından bu İmam Sadık&rsquo;ın (a.s) bilge sahabelerine isnat edilemez. Kendi d&ouml;neminin meşhur bilgelerinden olan Aban b. Taklib gibi bir şahsiyete ise asla isnat edilemez.</p>\r\n\r\n<p>\r\n	Aban b. Taklib&rsquo;i onaylayan veya kendisine karşı olan İslam rical otoritelerinin onun hakkında yaptıkları &ouml;vg&uuml;ler ve bilgeliğine dair sarf ettikleri s&ouml;zler g&ouml;z &ouml;n&uuml;nde bulundurulduğunda onun kesin olan b&ouml;yle bir meseleye d&ouml;n&uuml;k bir bilgisi olmadığı ve cahil olduğu s&ouml;ylenemez; &ccedil;&uuml;nk&uuml; yer k&uuml;reseldir, atmosferde ve t&uuml;m taraflarda havayla temas i&ccedil;indedir ve bir temel &uuml;zerine kurulmamıştır.&nbsp; Bu mesele, Aban b. Taklib&rsquo;den binlerce yıl &ouml;nce kesinleşmiştir. En sıradan bilginler dahi bunu biliyordu. Artı İmam Sadık (a.s) zamanında İslam t&uuml;m d&uuml;nyada yayılmış ve Yunan, İran, Mısır ve diğer &uuml;lkeler İslam k&uuml;lt&uuml;r&uuml;n&uuml;n bir par&ccedil;ası haline gelmiş idi. Aban&rsquo;ın gelişip r&uuml;şt ettiği yer Kufe ortamıydı. Cendi Şapur &uuml;niversitesine yakın olan ve Sasani devletinin ilmi ve felsefi başkenti olan Medain&rsquo;in kenarında yer alan Kufe şehrinde Aban&rsquo;ın yerin altyapı tabakalarından haberdar olmadığı, İmam Sadık&rsquo;tan bunu sorduğu ve İmamın da ona bu bakış a&ccedil;ısıyla cevap verdiği asla s&ouml;ylenemez. İmam Sadık&rsquo;ın (a.s) bu t&uuml;r bir soruyu normal karşılaması, yer ve tabakaları hakkında bu bilgileri Aban b. Taklib&rsquo;e vermesi ise daha d&uuml;ş&uuml;nd&uuml;r&uuml;c&uuml;d&uuml;r. Nitekim b&ouml;yle bir muhtevayı Aban b. Taklib ve İmam Sadık arasında ger&ccedil;ekleşmiş bir diyalog olarak herhangi birinin uydurmuş olması da tasavvur edilemez; zira yerin yapısı hakkında b&ouml;yle bir d&uuml;ş&uuml;nce hurafe &uuml;retenlerden bile hi&ccedil;bir yerde duyulmamıştır. Dolayısıyla b&ouml;yle bir hurafenin İmam Sadık (a.s) hakkında uydurulması hi&ccedil; d&uuml;ş&uuml;n&uuml;lemez. &Ccedil;&uuml;nk&uuml; belirttiğimiz gibi yerin k&uuml;resel oluşu ve Yunan felsefesinin bir esası olarak maddi d&uuml;nyanın ağırlık merkezi sıfatıyla atmosferde bulunması, bu d&ouml;nemde bilinmekte ve kesinlik addetmekteydi. Tam bilimsel olamayan ortamlar da bile b&ouml;yle s&ouml;zler dile getirilmiyordu. Dolayısıyla İmam Sadık (a.s) ile Aban b. Taklib gibi bir bilge arasındaki hakikatleri keşfetmeye matuf ilmi bir oturumda bunun ger&ccedil;ekleşmesi imk&acirc;nsızdır. Her haliyle, bu rivayetin senedinin sahih olması nedeniyle onu g&ouml;rmezlikten gelemeyiz.[11] Lakin genel olarak bahse konu olan hadis varlık &acirc;leminin hakikatlerini a&ccedil;ıklamaya matuftur; bu nedenle bazı &acirc;limler hadisi a&ccedil;ıklamak ve şerh etmekten ka&ccedil;ınmış ve bu işi ehline bırakmıştır.[12] Bazıları da belirtilen hususlar dışında, bu hadis hakkında başka tefsirler de yapmışlardır.[13]</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1] Kuleyni, Muhammed b. Yakup, el-K&acirc;fi, c. 15, s. 221, Daru&rsquo;l-Hadis, Kum, &ccedil;apı evvel, 1429 h.k.</p>\r\n\r\n<p>\r\n	[2] Meclisi, Muhammed Bakır, Mir&rsquo;atu&rsquo;l-Ukul fi şerhi AhbarıA&rsquo;lir- Resul, Muhakkık ve Musahhıh: ResuliMahallati, Haşim, c. 25, s. 201, Daru&rsquo;l-Kutubu&rsquo;l-İslamiye, Tahran, &ccedil;apı dovvum, 1404 h.k; Kuleyni, Muhammed b. Yakup, er-Rovzemine&rsquo;l-K&acirc;fi (GulistanıA&rsquo;li Muhammed), Terc&uuml;me ve şerhi Kemere-i, Muhammed Bakır, c. 1, s. 172, Kitapfuruşiyiİslamiyye, Tahran, &ccedil;apı evvel, 1382 h.k; İbn. Karyagdı, Muhammed H&uuml;seyin, el-Bezaeti&rsquo;l-Mezace (Şerhi kitabı er-Rovzeminel-Kafi), Muhakkık ve Musahhıh: AhmediCulfai, Hamid, c. 2, s. 87, Daru&rsquo;l-Hadis, Kum, &ccedil;apı evvel, 1429 h.k.</p>\r\n\r\n<p>\r\n	[3] el-Kafi, c. 15, s. 367 &ndash; 370; Şeyh Saduk, et-Tevhid, s. 275 &ndash; 277, M&uuml;essesei en-Neşri&rsquo;l-İslami, Kum, &ccedil;apı evvel, 1398 h.k.</p>\r\n\r\n<p>\r\n	[4] İbn. Kesir Demeşki, İsmail b. Amr, Tefsiri&rsquo;l-Kur&rsquo;ani&rsquo;l-Azim, Tahkik: Şemsuddin, Muhammed H&uuml;seyin, c. 5, s. 242, Daru&rsquo;l-kutubu&rsquo;l-İlmiye, Menşuratı Muhammed Ali Beyzun, Beyrut, &ccedil;apı evvel, 1419 h.k; Suyuti, Celaluddin, ed-Durru&rsquo;l-Mensur fi Tefsiri&rsquo;l-Me&rsquo;sur, c. 4, s. 289 ve 290, Kitaphane-i Ayetullah Mer&rsquo;aşi Necefi, Kum, 1404 h.k; Alusi, Seyit Mahmut, Ruhu&rsquo;l-Meani fi Tefsiri&rsquo;l-Kur&rsquo;ani&rsquo;l-Azim,&nbsp; Tahkik: Atiyye, Ali Abdulbari, c. 8, s. 477, Daru&rsquo;l-Kutubu&rsquo;l-İlmiye, Beyrut, &ccedil;apı evvel, 1415 h.k.</p>\r\n\r\n<p>\r\n	[5] Taha Suresi, 6. ayet.</p>\r\n\r\n<p>\r\n	[6] Kumi, Ali b. İbrahim, Tefsiri&rsquo;l-Kummi, Muhakkık ve Musahhıh: Musevi Cezairi, Tayyib, c. 2, s. 58 ve 59, Daru&rsquo;l-Kitap, Kum, &ccedil;apı sevvum, 1404 h.k; el-Arusi, el-Huveyzi, Adbu Ali b. Cuma, Tefsiri Nuru&rsquo;s-Sakaleyn, Muhakkık ve Musahhıh: ResuliMahallati, Haşim, c. 5, s. 364 ve 365, İsmailiyan, Kum, &ccedil;apı &ccedil;aharum, 1415 h.k; Feyzi Kaşani, Molla Muhsin, Tefsiri&rsquo;s-Safi, Tahkik: A&rsquo;lami, H&uuml;seyin, c. 3, s. 300, İntişaratı es-Sadra, Tahran, &ccedil;apı dovvum, 1415 h.k.</p>\r\n\r\n<p>\r\n	[7] Enbiya Suresi, 31. ayet.</p>\r\n\r\n<p>\r\n	[8] NaziatSuresi, 30 - 32. ayet.</p>\r\n\r\n<p>\r\n	[9] Tureyhi, Fahruddin b. Muhammed, Mecmeu&rsquo;l-Bahreyn, Muhakkık ve Musahhıh: H&uuml;seyni Eşkuri, Seyit Ahmet, c. 4, s. 108, vajei &ldquo;el-Melase&rdquo;, KitapfuruşiyiMurtezevi, Tahran, &ccedil;apı sevvum, 1375 h.ş; İbn. Menzur, Muhammed b. Mukrim, Lisanu&rsquo;l-Arap, c. 6, s. 221, vajehayi &ldquo;el-Meles, el-melaseve&rsquo;l-muluse&rdquo;&nbsp; Daru Sadır, Beyrut, &ccedil;apı sevvum, 1414 h.k; Bestani, FuadEfram, Mehyar, Rıza, FerhengiEbcediyi Arabi &ndash; Farsi, s. 134, Vajei &ldquo;el-Emles&rdquo; ve s. 860, vajei &ldquo;Melase&rdquo;, İntişaratı İslami, Tahran, &ccedil;apı dovvum, 1375 h.ş.</p>\r\n\r\n<p>\r\n	[10] Madde-i Evveliyeyi Cihan, pasuh 272.</p>\r\n\r\n<p>\r\n	[11] Kuleyni, Muhammed b. Yakup; er-Rovzemine&rsquo;l-Kafi(GulistanıA&rsquo;li Muhammed), Terc&uuml;me ve şerhi Kemere-i, Muhammed Bakır, c. 1, s. 167 - 172, Kitapfuruşiyi İslamiyye, Tahran, &ccedil;apı evvel, 1382 h.k; Muvelli Salih Mazenderani, Şerhi Usulu el-Kafi, Ta&rsquo;likat: MuhakkıkŞe&rsquo;rani, Tashih: Gaffari, Ali Ekber, c. 11, s. 440 ve 441, Daru&rsquo;l-Kutubu&rsquo;l-İslamiye, Tahran, 1388 h.k.</p>\r\n\r\n<p>\r\n	[12] Feyzi Kaşani, Muhammed Muhsin b. Şah Murtaza, el-Vafi, c. 26, s. 472, Kitaphane-i İmam Emiri&rsquo;l-M&uuml;minin Ali (a.s), İsfahan, &ccedil;apı evvel, 1406 h.k.</p>\r\n\r\n<p>\r\n	[13] S&uuml;leymaniAştiyani, Mehdi, Dirayeti, Muhammed H&uuml;seyin, Mecmuayı Resail der şerhi ehadisi ez Kafi, c. 2, s. 467 &ndash; 472, Daru&rsquo;l-Hadis, Kum, &ccedil;apı evvel, 1387 h.ş.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Bahse konu olan hadis senet a&ccedil;ısından sahihtir. Bazı &acirc;limler belirtilen hadisi şerh etmiş, hadisin değişik boyutlarına değinmiş ve bu ilmi diyalogun bilimsel, fiziksel konularla ilgili olup yery&uuml;z&uuml;n&uuml;n d&uuml;zeninin sırlarını ve yery&uuml;z&uuml;ndeki kimyasal maddeleri anlamaya d&ouml;n&uuml;k olduğunu belirtmişlerdir. Lakin genel olarak bu hadis varlık &acirc;lemi hakkındaki hakikatleri a&ccedil;ıklamak hakkındadır; bu nedenle bazı &acirc;limler hadisi a&ccedil;ıklamak ve şerh etmekten ka&ccedil;ınmış ve onu ehline bırakmıştır.','&nbsp;Aban b. Taklib ş&ouml;yle demektedir: &ldquo;İmam Sadık&rsquo;tan (a.s) yery&uuml;z&uuml; ne &uuml;zerine kurulmuştur diye sordum. İmam Sadık (a.s) balık &uuml;zerine diye buyurdu. Ben balık ne &uuml;zerine kurulmuştur diye sordum, İmam su &uuml;zerine diye cevap verdi. Ben suyun neyin &uuml;zerine kurulduğunu sorunca, İmam sarp bir taşın &uuml;zerine diye buyurdu. Ben sarp taş neyin &uuml;zerine kuruludur diye soruverince İmam bir ineğin boynuzları &uuml;zerine diye s&ouml;yledi. Ben inek neyin &uuml;zerindedir diye sordum ve İmam (a.s) nemli toprak &uuml;zerinde diye cevap verdi. Ben nemli toprak neyin &uuml;zerindedir deyiverince de İmam heyhat burada bilginlerin bilgisi kaybolmuştur diye cevap verdi.&rdquo;[1]\r\n\r\n\r\n	Hadisin orijinali hakkında birka&ccedil; nokta:\r\n\r\n\r\n	1. Bahse konu olan hadis senet a&ccedil;ısından sahihtir.[2]\r\n\r\n\r\n	2. Bu hadisin bir benzeri İmam Sadık&rsquo;tan (a.s) nakledilen ve &ldquo;ıtır satan Zeynep&rdquo; hadisi olarak meşhur olan uzun bir rivayettir. Itır satan Zeynep Hz. Peygamber-i Ekrem&rsquo;den (s.a.a) y&uuml;ce Allah&rsquo;ın azamet ve celali hakkında sorar ve Hz. Peygamber de (s.a.a) s&ouml;zlerinin bir b&ouml;l&uuml;m&uuml;nde g&ouml;klerin ve yerin tabakalarına işaret eder. Bu hadis delalet a&ccedil;ısından bahse konu olan hadise &ccedil;ok benzemektedir.[3]&nbsp; Aynı şekilde bazı Ehlis&uuml;nnet kaynaklarında da bu hadisin bir benzeri az bir farklılıkla Muhammed b. Ka&rsquo;ab, Sedi ve Cabir b. Abdullah Ensari&rsquo;den nakledilmiştir.[4]\r\n\r\n\r\n	3. Bazı m&uuml;fessirler &ldquo;g&ouml;klerdeki, yerdeki bu ikisi arasındaki ve toprağın altındaki her şey, yalnızca O&rsquo;nundur&rdquo;[5] ayet-i şerifesinin altında bahse konu olan hadisi ve de ıtır satan Zeynep hadisini zikretmiş ve bir &ouml;l&ccedil;&uuml;ye dek bu iki hadisten birine istinatta bulunmuşlardır.[6]\r\n\r\n\r\n	Hadisin Şerhi Ve İncelenmesi\r\n\r\n\r\n	Bazı &acirc;limler belirtilen hadisi şerh etmiş ve onun değişik boyutlarına değinmişlerdir. Aşağıda bunun bir &ouml;zetini aktarıyoruz. Bu hadisin anahtar kelimeleri şunlardan ibarettir: 1. Yery&uuml;z&uuml;, 2. Balık, 3. Su, 4. Sarp taş, 5. İnek boynuzu, 6. Nemli toprak, 7. Bilginlerin anlamaktan aciz kaldığı şey.\r\n\r\n\r\n	Aban b. Taklib&rsquo;in İmam Sadık&rsquo;tan (a.s) sorduğu sorular ve İmam Sadık&rsquo;ın (a.s) verdiği yanıtlar, birka&ccedil; a&ccedil;ıdan bakılabilecek ilmi ve inan&ccedil;sal bir diyalogdur:\r\n\r\n\r\n	Birinci A&ccedil;ı: Yapı ve inşa boyutu: Yery&uuml;z&uuml;n&uuml;n ve temellerinin yapısı ve inşası her nerede olursa olsun yedi tabaka olarak tanzim edilmiş ve sınıflandırılmıştır.\r\n\r\n\r\n	İkinci A&ccedil;ı: Burada bayındırlık ve yery&uuml;z&uuml;nde insanın tarihi yaşam devreleri kastedilmiş olabilir.&nbsp; Başka bir ifadeyle yery&uuml;z&uuml;n&uuml;n bayındırlığı yaratılışın ve insanlık toplumunun ilk g&uuml;n&uuml;nde hangi esas &uuml;zerine kurulduğu ve hangi etkenlere dayandığı hususu işlenmiş olabilir. B&ouml;yle bir durumda balık beşerin haysiyetli yaşamının a&ccedil;ıklayıcısıdır; zira yaratılışın başlangıcında toplulukların kurulması ve yery&uuml;z&uuml;n&uuml;n bayındır edilmesi nehir ve denizlerin kenarında ger&ccedil;ekleşmiştir ve insanın ilk normal yiyeceği balık avlayarak elde edilmekteydi. O halde balık insan hayatının ilkel d&ouml;nemleri i&ccedil;in bir simge olabilir. Aban b. Taklib&rsquo;in kastettiği şey, insanın hayatının bu şekilde nasıl başladığı konusu olabilir ve İmam Sadık da (a.s) ilkel yaşam d&ouml;nemlerinde insan hayatının balık yiyeceği ile s&uuml;rd&uuml;ğ&uuml;n&uuml;, deniz ve nehirden avlanma suretiyle bunun elde edildiğini ve bu durumun binlerce yıl s&uuml;rd&uuml;ğ&uuml;n&uuml; s&ouml;ylemek istemiş olabilir. Sonra insanın ilkel yaşam d&ouml;nemi evrimleşme s&uuml;recinde &ccedil;ift&ccedil;iliğe ve ekim d&ouml;nemine girmiştir. Bu da sığır ve demir ile ger&ccedil;ekleştirilmiştir. Bundan dolayı yery&uuml;z&uuml;n&uuml;n ve insan hayatının bayındır kılınması ekim ve ziraata dayalıdır ve bu da eski d&ouml;nemden bu g&uuml;ne dek bazı b&ouml;lgelerde de g&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere ineğin boynuz g&uuml;c&uuml;ne dayalıdır. Elbette bug&uuml;n ekim ve ziraat daha &ccedil;ok mekanik ara&ccedil;lar ve trakt&ouml;r ile ger&ccedil;ekleştirilmektedir. Ziraat işini yapan inek nemli toprak &uuml;zerinde bunu yapmaktadır. Bundan kastedilen şey, erkek ineğin boynuzu vesilesi ile ger&ccedil;ekleştirilen ziraat hayatının toprak ve yeterli suya ihtiya&ccedil; duymasıdır. İnek ancak nemli toprak &uuml;zerinde ziraat işini ger&ccedil;ekleştiren bir vesiledir. Nemli toprak neye dayanmaktadır? Burada sorunun kastettiği şey yery&uuml;z&uuml;n&uuml;n ve insan hayatının sonu olabilir. Aynı şekilde soru yeni sanayi ara&ccedil;ları ile ziraat işlerinin yapılması gibi inek ile ziraat işlerinin yapılmasının yerine ge&ccedil;en yeni ziraat işinin nasıl yapıldığına dair de olabilir. İmam Sadık&rsquo;ın (a.s) bu soruya verdiği yanıt her iki manaya da matuf olabilir; yani İmam Sadık (a.s) kıyametle sona eren yery&uuml;z&uuml; hayatının son d&ouml;nemlerini veya d&ouml;nemin bilimi esasınca sığır ile ziraat işlerinin y&uuml;r&uuml;t&uuml;lmesinin makine ile ziraat işlerinin y&uuml;r&uuml;t&uuml;lmesine d&ouml;n&uuml;şeceğini, insanların hen&uuml;z buna ulaşmadıklarını ve bunun kendi d&ouml;nemindeki bilginlerin kavrayış alanı dışında olduğunu belirtmiş olması muhtemeldir. Bu y&uuml;zden İmam Sadık (a.s) sorunun sorulduğu d&ouml;nemde bundan başka bir yanıt verme imk&acirc;nına sahip değildi.\r\n\r\n\r\n	&Uuml;&ccedil;&uuml;nc&uuml; A&ccedil;ı: Soru, bilimsel ve fiziksel a&ccedil;ıdan ve de yerin d&uuml;zeninin sırlarını anlamak ve onun kimyasal maddelerini &ouml;ğrenmek i&ccedil;in sorulmuş olabilir. Başka bir ifadeyle yerk&uuml;re hangi vesileyle kendi bulunduğu yerde sabit bir feza b&ouml;l&uuml;m&uuml;nde yer almakta ve bulunduğu yerde sağa ve sola hareket etmemektedir? İmam cevap olarak ş&ouml;yle buyurmaktadır: Balığa dayalıdır; yani yer soğuk ve nemli bir doğaya dayalıdır. Bu mana, soğuma neticesinde yerin i&ccedil;inde meydana gelen ve onu g&uuml;neş merkezinden ve diğer yıldızlardan belirli bir fasıla ile sabit kılan ve stabile eden itici g&uuml;c&uuml;n gizemidir. Bu itici g&uuml;&ccedil;, balık s&ouml;zc&uuml;ğ&uuml;yle sembolik olarak beyan edilmiştir. Balık olarak tabir edilen bu itici g&uuml;&ccedil;, soğumanın sebebi olan suya dayalıdır. Su da soğumuş ve dağ ve denizdeki &ccedil;ıkıntılar halini almış yerin katılaşmış ve ağır maddelerine dayanmaktadır. Bu anlam, dağları yerk&uuml;renin sabiteleri bilen Kur&rsquo;an-ı Kerim ayetleriyle de uyuşmaktadır. &ldquo;Onları sarsmasın diye yere de sabit dağlar yerleştirdik ve (varacakları yere) yol bulabilsinler diye ondan ge&ccedil;itler, yollar meydana getirdik.&rdquo;[7] Aynı şekilde ş&ouml;yle okumaktayız: &ldquo;Ondan sonra da yerk&uuml;reyi d&ouml;şedi. Kendiniz ve hayvanlarınız i&ccedil;in bir faydalanma olmak &uuml;zere, yerden suyunu ve otlağını &ccedil;ıkardı ve dağları sağlam bir şekilde yerleştirdi.&rdquo;[8] Sarplık da sıvı halinde olan boynuz kıvılcımlarına dayalıdır. Bunun a&ccedil;ıklaması şudur: Ger&ccedil;ekte yery&uuml;z&uuml;ndeki bu katı sarplıklar, i&ccedil;te bulunan ve tıpkı inek boynuzu gibi başkaldırıp harekete ge&ccedil;mek isteyen sıvı kıvılcımlar &uuml;zerinde bir kapak gibi durmaktadır. Eğer s&ouml;nm&uuml;ş yanardağları ve volkan patlamasında onların ağzından nasıl alevler fışkırdığını g&ouml;z &ouml;n&uuml;nde bulundurursak, bu maddelerin katılaştıktan sonra bu boynuzlar &uuml;zerinde nasıl kapak işlevi g&ouml;rd&uuml;ğ&uuml;n&uuml; ve onları nasıl kontrol ettiğini kavrarız. Arap&ccedil;adaki &ldquo;emles&rdquo; kavramı da bu manayı teyit etmektedir; &ccedil;&uuml;nk&uuml; bu kelime yumuşaklık ve katılık karşıtı bir anlam taşır.[9] Bu durumda katı ve sert tabakanın kuşatmış olduğu yery&uuml;z&uuml;n&uuml;n i&ccedil; sıvı kısmı Arap&ccedil;ada &ldquo;sur-i emles&rdquo; olarak adlandırılmıştır. Eğer &ldquo;sur-i emles&rdquo; tabirini yumuşak bir m&uuml;teharrik olarak yorumlarsak, bundan kastedilen yery&uuml;z&uuml;n&uuml;n i&ccedil; sıvısıdır ve kinaye olarak &ldquo;karn&rdquo; kelimesi ona eklenmiştir. Yahut &ldquo;sur-i emles&rdquo; eril inek şekli ve arka d&uuml;zg&uuml;nl&uuml;ğ&uuml; anlamında olup kinaye ve teşbih a&ccedil;ısından belirtilen manada kullanılmıştır. Yery&uuml;z&uuml;n&uuml;n bu i&ccedil; sıvısı nemli bir toprağa sahiptir; yani suyu oluşturan maddeler oksijen ve hidrojenden ibarettir. Yahut İmam Sadık&rsquo;ın (a.s) kastettiği şey, dinamizm yeti ve g&uuml;c&uuml;ne sahip olan ve tabii olarak t&uuml;m maddi varlıkların var oluşlarının kaynağı addedilen maddenin asıl atomlarıdır. Maddi bir varlığın meydana gelmesi i&ccedil;in zorunlu olarak bir hareketin elementi ve g&uuml;c&uuml; olması gerekir. Bu ilk madde/element ve yeti bug&uuml;n doğa bilimlerinin en zor konularındandır. En b&uuml;y&uuml;k bilginler bile onun hakikatinin resmini &ccedil;izmede şaşkın ve aciz kalmış ve onun iki şey mi yoksa bir şey mi ve de madde mi yoksa yeti mi olduğunu hen&uuml;z anlayamamışlardır. İmamın yanıtında bulunan &ldquo;es-seri&rdquo; kelimesi &ldquo;eser&rdquo; manasında olup g&uuml;n&uuml;m&uuml;z Arap doğa bilimcilerinin literat&uuml;r&uuml;nde maddenin batını veya maddenin derin eseridir. Lakin ilk madde[10] veya yerin i&ccedil;inde bulunan gazdan ibaret olan &ldquo;seri&rdquo; hangi şeye b&ouml;l&uuml;n&uuml;p d&ouml;n&uuml;şmektedir? Bilginlerin bilgisinin ulaşmadığı ve kavramaktan aciz kaldığı yer işte burasıdır. Bundan dolayı, eğer soru ilk y&ouml;ne (ilk madde) y&ouml;neltilirse, İmam Sadık&rsquo;ın kasti, ilk maddenin i&ccedil;eriğini anlamak olacaktır. Bu maddenin hakikati, bilginlerin kavrayışından &ccedil;ok uzaktır. Eğer soru ikinci cihet (yer i&ccedil;indeki gaz) olarak yorumlanacak olursa, İmam Sadık&rsquo;ın (a.s) s&ouml;z&uuml; şudur: Beşerin bilgisinin belirli bir dereceye gelip gazın hakikati ve i&ccedil; c&uuml;zlerini tespit edebilmesi ve analize tabi tutabilmesi i&ccedil;in Aban b. Taklib&rsquo;in zamanından asırlar ge&ccedil;mesi gerekmektedir. Şimdi bu diyalogu yerin tabakaları ve yapı temellerinin sorulmasına matuf birinci bakış &ccedil;er&ccedil;evesinde değerlendirmenin makul g&ouml;z&uuml;kmediği hatırlatılmalıdır. Ne soru a&ccedil;ısından ve ne de yanıt a&ccedil;ısından bu İmam Sadık&rsquo;ın (a.s) bilge sahabelerine isnat edilemez. Kendi d&ouml;neminin meşhur bilgelerinden olan Aban b. Taklib gibi bir şahsiyete ise asla isnat edilemez.\r\n\r\n\r\n	Aban b. Taklib&rsquo;i onaylayan veya kendisine karşı olan İslam rical otoritelerinin onun hakkında yaptıkları &ouml;vg&uuml;ler ve bilgeliğine dair sarf ettikleri s&ouml;zler g&ouml;z &ouml;n&uuml;nde bulundurulduğunda onun kesin olan b&ouml;yle bir meseleye d&ouml;n&uuml;k bir bilgisi olmadığı ve cahil olduğu s&ouml;ylenemez; &ccedil;&uuml;nk&uuml; yer k&uuml;reseldir, atmosferde ve t&uuml;m taraflarda havayla temas i&ccedil;indedir ve bir temel &uuml;zerine kurulmamıştır.&nbsp; Bu mesele, Aban b. Taklib&rsquo;den binlerce yıl &ouml;nce kesinleşmiştir. En sıradan bilginler dahi bunu biliyordu. Artı İmam Sadık (a.s) zamanında İslam t&uuml;m d&uuml;nyada yayılmış ve Yunan, İran, Mısır ve diğer &uuml;lkeler İslam k&uuml;lt&uuml;r&uuml;n&uuml;n bir par&ccedil;ası haline gelmiş idi. Aban&rsquo;ın gelişip r&uuml;şt ettiği yer Kufe ortamıydı. Cendi Şapur &uuml;niversitesine yakın olan ve Sasani devletinin ilmi ve felsefi başkenti olan Medain&rsquo;in kenarında yer alan Kufe şehrinde Aban&rsquo;ın yerin altyapı tabakalarından haberdar olmadığı, İmam Sadık&rsquo;tan bunu sorduğu ve İmamın da ona bu bakış a&ccedil;ısıyla cevap verdiği asla s&ouml;ylenemez. İmam Sadık&rsquo;ın (a.s) bu t&uuml;r bir soruyu normal karşılaması, yer ve tabakaları hakkında bu bilgileri Aban b. Taklib&rsquo;e vermesi ise daha d&uuml;ş&uuml;nd&uuml;r&uuml;c&uuml;d&uuml;r. Nitekim b&ouml;yle bir muhtevayı Aban b. Taklib ve İmam Sadık arasında ger&ccedil;ekleşmiş bir diyalog olarak herhangi birinin uydurmuş olması da tasavvur edilemez; zira yerin yapısı hakkında b&ouml;yle bir d&uuml;ş&uuml;nce hurafe &uuml;retenlerden bile hi&ccedil;bir yerde duyulmamıştır. Dolayısıyla b&ouml;yle bir hurafenin İmam Sadık (a.s) hakkında uydurulması hi&ccedil; d&uuml;ş&uuml;n&uuml;lemez. &Ccedil;&uuml;nk&uuml; belirttiğimiz gibi yerin k&uuml;resel oluşu ve Yunan felsefesinin bir esası olarak maddi d&uuml;nyanın ağırlık merkezi sıfatıyla atmosferde bulunması, bu d&ouml;nemde bilinmekte ve kesinlik addetmekteydi. Tam bilimsel olamayan ortamlar da bile b&ouml;yle s&ouml;zler dile getirilmiyordu. Dolayısıyla İmam Sadık (a.s) ile Aban b. Taklib gibi bir bilge arasındaki hakikatleri keşfetmeye matuf ilmi bir oturumda bunun ger&ccedil;ekleşmesi imk&acirc;nsızdır. Her haliyle, bu rivayetin senedinin sahih olması nedeniyle onu g&ouml;rmezlikten gelemeyiz.[11] Lakin genel olarak bahse konu olan hadis varlık &acirc;leminin hakikatlerini a&ccedil;ıklamaya matuftur; bu nedenle bazı &acirc;limler hadisi a&ccedil;ıklamak ve şerh etmekten ka&ccedil;ınmış ve bu işi ehline bırakmıştır.[12] Bazıları da belirtilen hususlar dışında, bu hadis hakkında başka tefsirler de yapmışlardır.[13]\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1] Kuleyni, Muhammed b. Yakup, el-K&acirc;fi, c. 15, s. 221, Daru&rsquo;l-Hadis, Kum, &ccedil;apı evvel, 1429 h.k.\r\n\r\n\r\n	[2] Meclisi, Muhammed Bakır, Mir&rsquo;atu&rsquo;l-Ukul fi şerhi AhbarıA&rsquo;lir- Resul, Muhakkık ve Musahhıh: ResuliMahallati, Haşim, c. 25, s. 201, Daru&rsquo;l-Kutubu&rsquo;l-İslamiye, Tahran, &ccedil;apı dovvum, 1404 h.k; Kuleyni, Muhammed b. Yakup, er-Rovzemine&rsquo;l-K&acirc;fi (GulistanıA&rsquo;li Muhammed), Terc&uuml;me ve şerhi Kemere-i, Muhammed Bakır, c. 1, s. 172, Kitapfuruşiyiİslamiyye, Tahran, &ccedil;apı evvel, 1382 h.k; İbn. Karyagdı, Muhammed H&uuml;seyin, el-Bezaeti&rsquo;l-Mezace (Şerhi kitabı er-Rovzeminel-Kafi), Muhakkık ve Musahhıh: AhmediCulfai, Hamid, c. 2, s. 87, Daru&rsquo;l-Hadis, Kum, &ccedil;apı evvel, 1429 h.k.\r\n\r\n\r\n	[3] el-Kafi, c. 15, s. 367 &ndash; 370; Şeyh Saduk, et-Tevhid, s. 275 &ndash; 277, M&uuml;essesei en-Neşri&rsquo;l-İslami, Kum, &ccedil;apı evvel, 1398 h.k.\r\n\r\n\r\n	[4] İbn. Kesir Demeşki, İsmail b. Amr, Tefsiri&rsquo;l-Kur&rsquo;ani&rsquo;l-Azim, Tahkik: Şemsuddin, Muhammed H&uuml;seyin, c. 5, s. 242, Daru&rsquo;l-kutubu&rsquo;l-İlmiye, Menşuratı Muhammed Ali Beyzun, Beyrut, &ccedil;apı evvel, 1419 h.k; Suyuti, Celaluddin, ed-Durru&rsquo;l-Mensur fi Tefsiri&rsquo;l-Me&rsquo;sur, c. 4, s. 289 ve 290, Kitaphane-i Ayetullah Mer&rsquo;aşi Necefi, Kum, 1404 h.k; Alusi, Seyit Mahmut, Ruhu&rsquo;l-Meani fi Tefsiri&rsquo;l-Kur&rsquo;ani&rsquo;l-Azim,&nbsp; Tahkik: Atiyye, Ali Abdulbari, c. 8, s. 477, Daru&rsquo;l-Kutubu&rsquo;l-İlmiye, Beyrut, &ccedil;apı evvel, 1415 h.k.\r\n\r\n\r\n	[5] Taha Suresi, 6. ayet.\r\n\r\n\r\n	[6] Kumi, Ali b. İbrahim, Tefsiri&rsquo;l-Kummi, Muhakkık ve Musahhıh: Musevi Cezairi, Tayyib, c. 2, s. 58 ve 59, Daru&rsquo;l-Kitap, Kum, &ccedil;apı sevvum, 1404 h.k; el-Arusi, el-Huveyzi, Adbu Ali b. Cuma, Tefsiri Nuru&rsquo;s-Sakaleyn, Muhakkık ve Musahhıh: ResuliMahallati, Haşim, c. 5, s. 364 ve 365, İsmailiyan, Kum, &ccedil;apı &ccedil;aharum, 1415 h.k; Feyzi Kaşani, Molla Muhsin, Tefsiri&rsquo;s-Safi, Tahkik: A&rsquo;lami, H&uuml;seyin, c. 3, s. 300, İntişaratı es-Sadra, Tahran, &ccedil;apı dovvum, 1415 h.k.\r\n\r\n\r\n	[7] Enbiya Suresi, 31. ayet.\r\n\r\n\r\n	[8] NaziatSuresi, 30 - 32. ayet.\r\n\r\n\r\n	[9] Tureyhi, Fahruddin b. Muhammed, Mecmeu&rsquo;l-Bahreyn, Muhakkık ve Musahhıh: H&uuml;seyni Eşkuri, Seyit Ahmet, c. 4, s. 108, vajei &ldquo;el-Melase&rdquo;, KitapfuruşiyiMurtezevi, Tahran, &ccedil;apı sevvum, 1375 h.ş; İbn. Menzur, Muhammed b. Mukrim, Lisanu&rsquo;l-Arap, c. 6, s. 221, vajehayi &ldquo;el-Meles, el-melaseve&rsquo;l-muluse&rdquo;&nbsp; Daru Sadır, Beyrut, &ccedil;apı sevvum, 1414 h.k; Bestani, FuadEfram, Mehyar, Rıza, FerhengiEbcediyi Arabi &ndash; Farsi, s. 134, Vajei &ldquo;el-Emles&rdquo; ve s. 860, vajei &ldquo;Melase&rdquo;, İntişaratı İslami, Tahran, &ccedil;apı dovvum, 1375 h.ş.\r\n\r\n\r\n	[10] Madde-i Evveliyeyi Cihan, pasuh 272.\r\n\r\n\r\n	[11] Kuleyni, Muhammed b. Yakup; er-Rovzemine&rsquo;l-Kafi(GulistanıA&rsquo;li Muhammed), Terc&uuml;me ve şerhi Kemere-i, Muhammed Bakır, c. 1, s. 167 - 172, Kitapfuruşiyi İslamiyye, Tahran, &ccedil;apı evvel, 1382 h.k; Muvelli Salih Mazenderani, Şerhi Usulu el-Kafi, Ta&rsquo;likat: MuhakkıkŞe&rsquo;rani, Tashih: Gaffari, Ali Ekber, c. 11, s. 440 ve 441, Daru&rsquo;l-Kutubu&rsquo;l-İslamiye, Tahran, 1388 h.k.\r\n\r\n\r\n	[12] Feyzi Kaşani, Muhammed Muhsin b. Şah Murtaza, el-Vafi, c. 26, s. 472, Kitaphane-i İmam Emiri&rsquo;l-M&uuml;minin Ali (a.s), İsfahan, &ccedil;apı evvel, 1406 h.k.\r\n\r\n\r\n	[13] S&uuml;leymaniAştiyani, Mehdi, Dirayeti, Muhammed H&uuml;seyin, Mecmuayı Resail der şerhi ehadisi ez Kafi, c. 2, s. 467 &ndash; 472, Daru&rsquo;l-Hadis, Kum, &ccedil;apı evvel, 1387 h.ş.\r\n\r\n\r\n	&nbsp;'),(47,'tr51','<p>\r\n	<br />\r\n	&nbsp;Ş&uuml;phesiz insanın Allah nezdinde derecesini y&uuml;kselten şey deruni ve manevi g&uuml;zelliktir. Allah&rsquo;a yaklaşmaya neden olan şey deruni g&uuml;zellik ve temizliktir.[1]Bu y&uuml;zden bir insan ne kadar zahiri olarak g&uuml;zel olursa olsun manevi g&uuml;zellik taşımazsa y&uuml;ce Allah nezdinde hi&ccedil;bir değer taşımaz. Ama bununla birlikte sosyal ilişkilerde g&uuml;zel y&uuml;z ve zahiri g&uuml;zelliğin karşı tarafta olumlu psikolojik etkiler bırakabileceği ger&ccedil;eği de ink&acirc;r edilemez. Bu realiteden hareketle harama bulaşmadan İslam bu t&uuml;r ilişkiler hakkında bir takım buyruklar &ouml;ng&ouml;rebilir. Elbette bu, zahiri g&uuml;zellikten yoksun olan bireylerin İslam&rsquo;da bir yerinin olmayacağı manasına gelmez; &ccedil;&uuml;nk&uuml; Hz. Peygamber&rsquo;in (s.a.a) yanında zahiri g&uuml;zelliği bulunmayan ama batın g&uuml;zelliği a&ccedil;ısından Allah Resul&uuml; (s.a.a) nezdinde b&uuml;y&uuml;k bir şahsiyet ve konuma sahip olan bireyler yer almaktaydı. Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) m&uuml;ezzini olan Bilal bunlardan biriydi. Daha fazla bilgi edinmek i&ccedil;in aşağıdaki adreslere m&uuml;racaat edebilirsiniz:</p>\r\n\r\n<p>\r\n	Erkeklerin eşleri i&ccedil;in s&uuml;slenmesi ve temizlenmesi, 18699.</p>\r\n\r\n<p>\r\n	Sa&ccedil; taramanın &ouml;nem, adap ve faydaları, 23492.</p>\r\n\r\n<p>\r\n	Kur&rsquo;an ve değişik ırklar (derisi farklı olanlar) 21976.</p>\r\n\r\n<p>\r\n	Zenci Cuveybir ve g&uuml;zel Arap kızıyla evlenme, 26725.</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	----------------<br />\r\n	[1] &ldquo;یا أَیُّهَا النَّاسُ إِنَّا خَلَقْناکُمْ مِنْ ذَکَرٍ وَ أُنْثى&rlm; وَ جَعَلْناکُمْ شُعُوباً وَ قَبائِلَ لِتَعارَفُوا إِنَّ أَکْرَمَکُمْ عِنْدَ اللَّهِ أَتْقاکُمْ إِنَّ اللَّهَ عَلیمٌ خَبیرٌ&rdquo; &ldquo;Ey insanlar! Ş&uuml;phe yok ki, biz sizi bir erkek ve bir dişiden yarattık ve birbirinizi tanımanız i&ccedil;in sizi boylara ve kabilelere ayırdık. Allah katında en değerli olanınız, O&rsquo;na karşı gelmekten en &ccedil;ok sakınanınızdır. Ş&uuml;phesiz Allah hakkıyla bilendir, hakkıyla haberdar olandır.&rdquo; H&uuml;curat Suresi, 13. ayet.</p>\r\n','','&nbsp;Ş&uuml;phesiz insanın Allah nezdinde derecesini y&uuml;kselten şey deruni ve manevi g&uuml;zelliktir. Allah&rsquo;a yaklaşmaya neden olan şey deruni g&uuml;zellik ve temizliktir.[1]Bu y&uuml;zden bir insan ne kadar zahiri olarak g&uuml;zel olursa olsun manevi g&uuml;zellik taşımazsa y&uuml;ce Allah nezdinde hi&ccedil;bir değer taşımaz. Ama bununla birlikte sosyal ilişkilerde g&uuml;zel y&uuml;z ve zahiri g&uuml;zelliğin karşı tarafta olumlu psikolojik etkiler bırakabileceği ger&ccedil;eği de ink&acirc;r edilemez. Bu realiteden hareketle harama bulaşmadan İslam bu t&uuml;r ilişkiler hakkında bir takım buyruklar &ouml;ng&ouml;rebilir. Elbette bu, zahiri g&uuml;zellikten yoksun olan bireylerin İslam&rsquo;da bir yerinin olmayacağı manasına gelmez; &ccedil;&uuml;nk&uuml; Hz. Peygamber&rsquo;in (s.a.a) yanında zahiri g&uuml;zelliği bulunmayan ama batın g&uuml;zelliği a&ccedil;ısından Allah Resul&uuml; (s.a.a) nezdinde b&uuml;y&uuml;k bir şahsiyet ve konuma sahip olan bireyler yer almaktaydı. Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) m&uuml;ezzini olan Bilal bunlardan biriydi. Daha fazla bilgi edinmek i&ccedil;in aşağıdaki adreslere m&uuml;racaat edebilirsiniz:\r\n\r\n\r\n	Erkeklerin eşleri i&ccedil;in s&uuml;slenmesi ve temizlenmesi, 18699.\r\n\r\n\r\n	Sa&ccedil; taramanın &ouml;nem, adap ve faydaları, 23492.\r\n\r\n\r\n	Kur&rsquo;an ve değişik ırklar (derisi farklı olanlar) 21976.\r\n\r\n\r\n	Zenci Cuveybir ve g&uuml;zel Arap kızıyla evlenme, 26725.\r\n\r\n\r\n	&nbsp;\r\n	----------------\r\n	[1] &ldquo;یا أَیُّهَا النَّاسُ إِنَّا خَلَقْناکُمْ مِنْ ذَکَرٍ وَ أُنْثى&rlm; وَ جَعَلْناکُمْ شُعُوباً وَ قَبائِلَ لِتَعارَفُوا إِنَّ أَکْرَمَکُمْ عِنْدَ اللَّهِ أَتْقاکُمْ إِنَّ اللَّهَ عَلیمٌ خَبیرٌ&rdquo; &ldquo;Ey insanlar! Ş&uuml;phe yok ki, biz sizi bir erkek ve bir dişiden yarattık ve birbirinizi tanımanız i&ccedil;in sizi boylara ve kabilelere ayırdık. Allah katında en değerli olanınız, O&rsquo;na karşı gelmekten en &ccedil;ok sakınanınızdır. Ş&uuml;phesiz Allah hakkıyla bilendir, hakkıyla haberdar olandır.&rdquo; H&uuml;curat Suresi, 13. ayet.',''),(48,'tr52','<p>\r\n	Kozmopolitizim (Cihan Vatan) mektebi evrendeki t&uuml;m insanlar, kendilerini bir diğerinin memleketlisi ve aynı vatanın insanı bilmeleri gerektiğine inanan bir anlayıştır. Bu anlayışın hedefi milliyet&ccedil;iliği ve ırksal farlılıkları kenara iterek global bir edebiyata ve k&uuml;lt&uuml;re ulaşmaktır. İslam&rsquo;da b&ouml;yle bir d&uuml;ş&uuml;ncenin olup olmadığı bağlamında kısaca şunu s&ouml;ylemek gerekir. İslam dinin insanın ilişkileri noktasında nihai armanı bir tek &uuml;mmetin oluşumuna varmaktır. Toprak bağlamında da b&uuml;t&uuml;n coğrafi sınırları kaldırıp ilahi tek kanunun g&ouml;lgesinde tek global bir &uuml;lkenin v&uuml;cuda gelmesi de isalam dininin nihai hedefidir. Kur&rsquo;anı kerimin bir &ccedil;ok ayetleri, imamlardan (a.s.) nakledilen bir &ccedil;ok rivayetler, İslam peygamberinin Fars imparatoruna g&ouml;ndermiş olduğu mektup ve mehdeviyet meselesi İslam&rsquo;da &ldquo;Cihan Vatan&rdquo; (kozmopolitizim) anlayışının var olduğuna delalet eden dililer olarak g&ouml;sterebiliriz. Elbette İslam&rsquo;ın &ouml;n g&ouml;rm&uuml;ş olduğu şartlar ve programlara uygun bir Kozmopolitizim anlayışı maksattır. &nbsp;&nbsp;</p>\r\n','<p>\r\n	<br />\r\n	&nbsp;Cihan vatan (kozmopolitizim) mektebi evrendeki t&uuml;m insanlar kendilerini, bir diğerinin memleketlisi ve aynı vatanın insanı bilmeleri gerektiğine inanan bir anlayıştır. Bu anlayışın hedefi milliyet&ccedil;iliği ve ırksal farlılıkları kenara iterek global bir edebiyata ve k&uuml;lt&uuml;re ulaşmaktır. Bu mektebin şiarlarından ve hedefinden anlaşılan şu ki bu mektebi tesis edenler şunu istemektedirler: D&uuml;nyadaki t&uuml;m insanlar ortak bir edebiyat ve k&uuml;lt&uuml;rle tek bir toplum haline gelmeliler. Bu mektep her ne kadar bir ıstılah olup yirminci asırda bazı Batı yazarları tarafından d&uuml;nya edebiyatına sokuldu ve asıl itibariyle on sekizinci asrın ikinci yarısından itibaren bir grup yazarlar tarafından bazı milliyet&ccedil;i d&uuml;ş&uuml;ncesinin aleyhine temeli atıldı. Ama b&ouml;yleli bir anlayış has program, hukuksal asar ve y&ouml;ntemle İslam dininin nihai hedefidir. Aşağıdaki deliller bu iddiayı gerek&ccedil;elendirebilen gerek ve hakikatlerdir:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; İslamın insanlar arasındaki insani irtibat ve ilişkiler bağlamındaki nihai armanı insanların tek bir &uuml;mmete kavuşmalarıdır.&nbsp; Toprak bağlamında da b&uuml;t&uuml;n coğrafi sınırları kaldırıp ilahi kanunun g&ouml;lgesinde tek global bir &uuml;lkenin v&uuml;cuda gelmesi de İslam dininin nihai olarak varmak istediği bir hedeftir. Peygamberin (s.a.a.) cihani (global) risalesinin hedeflerinden birisi beşeri toplumu bu değerli ve nihai merhaleye vara bilmesi i&ccedil;in tekam&uuml;le doğru hareket etmesine hız kazandırmaktı.</p>\r\n\r\n<p>\r\n	Kur&rsquo;an&rsquo;ı kerim İslam peygamberinin risalesinin kapsamı bağlamında a&ccedil;ık bir şekilde bu konuya değiniyor ve peygamberin risalesi has bir toprağın milletiyle sınırlı olmadığını diyor. Bilakis Onun mesajı ve daveti cihanş&uuml;muldur. O b&uuml;t&uuml;n insanları her &ccedil;eşit ırk, renk ve dil g&ouml;zetmeksizin İslam&rsquo;a davet etmekle m&uuml;kelleftir. Bu konuyu ispatlamak i&ccedil;in aşağıdaki ayetlerden istifade etmek m&uuml;mk&uuml;nd&uuml;r:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Biz, seni ancak b&uuml;t&uuml;n insanlara m&uuml;jdeleyici ve uyarıcı olarak g&ouml;nderdik. Fakat insanların &ccedil;oğu bilmezler&rdquo;.[1]<br />\r\n	&nbsp;&nbsp;&nbsp; &ldquo;(Ey Muhammed!) De ki: &ldquo;Ey insanlar! Ş&uuml;phesiz ben, yer ve g&ouml;klerin h&uuml;k&uuml;mranlığı kendisine ait olan Allah&rsquo;ın hepinize g&ouml;nderdiği peygamberiyim. O&rsquo;ndan başka hi&ccedil;bir il&acirc;h yoktur. O, diriltir ve &ouml;ld&uuml;r&uuml;r. O h&acirc;lde, Allah&rsquo;a ve O&rsquo;nun s&ouml;zlerine inanan Res&ucirc;l&uuml;ne, o &uuml;mm&icirc; peygambere iman edin ve ona uyun ki doğru yolu bulasınız&rdquo;.[2]<br />\r\n	&nbsp;&nbsp;&nbsp; Furkan suresinin başında ş&ouml;yle bir ayeti okuyoruz: &ldquo;&Acirc;lemlere bir uyarıcı olsun diye kuluna Furk&acirc;n&rsquo;ı indiren Allah&rsquo;ın şanı y&uuml;cedir&rdquo;. (Furkan, 1).<br />\r\n	&nbsp;&nbsp;&nbsp; &ldquo;De ki: &ldquo;Şahitlik bakımından hangi şey daha b&uuml;y&uuml;kt&uuml;r?&rdquo; De ki: &ldquo;Allah benimle sizin aranızda şahittir. İşte bu Kur&rsquo;an bana, onunla sizi ve eriştiği herkesi uyarayım diye vahyolundu. Ger&ccedil;ekten siz mi Allah ile beraber başka il&acirc;hlar olduğuna şahitlik ediyorsunuz?&rdquo; De ki: &ldquo;Ben şahitlik etmem&rdquo;.[3] Bu gibi ayetler ve kuranın bir diğer &ccedil;ok ayetleri peygamberin (s.a) davetinin cihanş&uuml;mul olduğuna delalet eden a&ccedil;ık delillerdir. Peygamberlerin takip&ccedil;ilerini tek &uuml;mmet şeklinde olduğunu tabir eden bu konuya delalet eden bir diğer sınıf ayetler şunlardır:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; &ldquo;İnsanlar (başlangı&ccedil;ta tevhit inancına bağlı) tek bir &uuml;mmet idiler&hellip;&rdquo;.[4]<br />\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Ş&uuml;phesiz bu (İsl&acirc;m), tek &uuml;mmet (din) olarak sizin &uuml;mmetiniz (dininiz)dir. Ben de Rabbinizim. Onun i&ccedil;in sadece bana kulluk edin&rdquo;.[5]<br />\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Ş&uuml;phesiz bu (İsl&acirc;m), tek bir din olarak sizin dininizdir. Ben de Rabbinizim. &Ouml;yle ise bana karşı gelmekten sakının&rdquo;.[6] Bu ayetler a&ccedil;ık bir şekilde şu noktayı beyan etmektedir ki ilahi mesajı getiren resullerin y&ouml;ntemleri ve şeriatları, her ne kadar zamanın ve mekanın farklılığından dolayı bir birinden farklı idi ise de ama tek ve ortak hedefe sahip idiler.&nbsp; O da d&uuml;nya insanlarını tevhide, adelete ve şirkle m&uuml;cadeleye davet etmekti.<br />\r\n	&nbsp;&nbsp;&nbsp; Peygamberin daveti cihanş&uuml;mul olduğuna delalet eden imam M&uuml;&ccedil;teba&rsquo;dan (a.s.) nakledilen bir hadiste ş&ouml;yle okuyoruz: Yahudilerden bir kısım insanlar Peygamberin (s.a.a) yanına geldiler ve ş&ouml;yle dediler: Ey Muhammed kendisine vahiy yapıldığını ve Musa (a.s.) gibi sana vahiy geldiğini sanan kişi sen misin? Peygamber (s.a.a.) biraz sukut ettikten sonra ş&ouml;yle buyurdu: evet! Ademin &ccedil;ocuklarının seyidi benim, elbette bununla b&ouml;b&uuml;rlenmiyorum. Ben peygamberlerin sonuncusu, muttakilerin rehberi ve alemin rabbi olan Allahın resul&uuml;y&uuml;m&rdquo;. Sonra onlar kimler i&ccedil;in g&ouml;nderildin diye sordular? Araplara mı, acemlere mi yoksa bize mi g&ouml;nderildin? Bu esnada sebe suresinin 28. ayeti nazil oldu: &ldquo;Biz, seni ancak b&uuml;t&uuml;n insanlara m&uuml;jdeleyici ve uyarıcı olarak g&ouml;nderdik. Fakat insanların &ccedil;oğu bilmezler&rdquo;.[7] Bu bağlamda bir &ccedil;ok rivayet, hadis kaynaklarında zikredilmiştir. Biz bu makalede birisine &ouml;rnek olsun diye işaret etmekle yetindik.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Kur&rsquo;an ayetleri ve var olan rivayetlerin yanı sıra Peygamber (s.a.a.) tarafından Fars imparatoruna mektup g&ouml;ndermesi, M&uuml;sl&uuml;manlardan bir grubu Habeşistana g&ouml;nderip oranın padişahını İslama davet etmeleri ve&hellip; iddiamızı ispatlayan diğer delillerdir. Peygamber (s.a.a.) İran&rsquo;ın Kesra&rsquo;sına (Hosru Perviz)&nbsp; g&ouml;ndermiş olduğu mektupta kendisini ve risaletini şu şekilde beyan ediyor: &ldquo;fe inni resul&uuml;llah ilan-nasi kaffeten&rdquo;, yani ben Allahın resul&uuml;y&uuml;m ve b&uuml;t&uuml;n insanlara g&ouml;nderilmişim.<br />\r\n	&nbsp;&nbsp;&nbsp; Konuya delalet eden delillerden başka bir delil cihanı taksim etmek bağlamında var olan fakihlerin g&ouml;r&uuml;ş&uuml;d&uuml;r. Fakihler genellikle cihanı iki kısma taksim ediyorlar: Onlar, islamın hakimiyeti altında olan yerleri &ldquo;Daru&rsquo;s-Selam&rdquo; ve islamı kabul etmeye karşı olumsuz tavır takınan yerleri de &ldquo;Daru&rsquo;l-K&uuml;f&uuml;r&rdquo; olarak isimlendirmişlerdir. İslam hakimiyetini kabul etme karşısında olumsuz tavır takınan milletlerin ve devletlerin t&uuml;m&uuml; İslama karşı takındıkları bu olumsuz tavırdan dolayı tek bir anlayışa sahip oldukları i&ccedil;in onların b&uuml;t&uuml;n&uuml; İslam ve İslam milletine karşı bir millet olarak muhalif sayılmaktadır. Her ne kadar ideoloji, sosyal sistem ve h&uuml;k&uuml;met bakımından aralarında ihtilaf var olsun. Bu bir şeyi değiştiremez. Buna g&ouml;re İslam d&uuml;nyası (Daru&rsquo;s-Selam) İslami ilkelere inanan t&uuml;m insanları kapsıyor ve İslama girmiş olan t&uuml;m milletlere şamil geliyor. Her ne kadar toprak (coğrafaya), etnik, renk, dil ve&hellip; bakımından bir birinden farklı iseler de. Muhalif cephe de bu şekildedir.[8] Allame Tabatabai &ldquo;tefsiri el-mizan&rdquo; adlı tefsir kitabında &ldquo;İslami &Uuml;lkelerin Sınırları&rdquo; başlığında ş&ouml;yle diyor: İslami &uuml;lkelerin sınırı akidedir coğrafi sınırlar değildir. o ş&ouml;yle diyor: &ldquo;İslami &uuml;lkenin sınırı coğrafi, tabii veya ıstılah-i anlamda değildir. Bilakis İslami coğrafyanın sınırı itikattır. İslam, islam toplumunun oluşumunda etnik ve kavmi şubeler meselesinin etkinli olmasını iptal etmiştir. (Yani İslam bir etniğe sahip olan bir kavmin bir toplumun, etnik olarak bir olduğu i&ccedil;in diğer etniklerden ayrı bir toplum haline gelmesine, farklı bir sınır &ccedil;izmesine ve kendileri i&ccedil;in bir ayrı coğrafya belirlemesine izin vermiyor).[9]<br />\r\n	&nbsp;&nbsp;&nbsp; T&uuml;m dinlerin kabul ettiği imam zaman (a.f.) ve t&uuml;m M&uuml;sl&uuml;manların inandıkları mehdeviyet unvanını taşıyan bir kimsenin vesilesiyle adalet temeline dayalı kurulacak cihanş&uuml;mul bir tek h&uuml;k&uuml;met anlayışı iddiamıza delalet eden bir diğer delil olabilir.<br />\r\n	&nbsp;&nbsp;&nbsp; B&uuml;t&uuml;n bunların &ouml;tesinde &ldquo;cihan vatan&rdquo; ıstılahı b&uuml;t&uuml;n dinler, mektepler ve mezheplerin savunduğu ve istedikleri bir şeydir ve kendi bu mesajını b&uuml;t&uuml;n insanların kulağına duyurmak i&ccedil;in uğraşıyorlar. Bir g&uuml;n d&uuml;ş&uuml;nceleri ve ideleri b&uuml;t&uuml;n d&uuml;nyayı tashir edip (g&uuml;d&uuml;m&uuml;ne alıp) kendilerinin sunacakları program ve şiarlarıyla b&uuml;t&uuml;n insanları tek bir ide ve d&uuml;ş&uuml;nce etrafında toplamak, tek bir milleti tek bir arman ve k&uuml;lt&uuml;r&uuml; meydana getirmek &uuml;midindedirler. &Ccedil;ok a&ccedil;ıktır ki b&ouml;yle bir şey İslam dininin nihai hedefi ve M&uuml;sl&uuml;manların arzuladığı nihai arzudur. O g&uuml;n&uuml;n &uuml;midiyle.</p>\r\n\r\n<p>\r\n	Bu konu hakkında daha fazla bilgi edinmek i&ccedil;in aşağıdaki kitaptan yararlanabilirsiniz. AMİD-İ ZENCANİ, Abbas Ali, &ldquo;Vatan ve Serzemin ve Aasar-i Hukuki An Ez Didgah-i İslam&rdquo;. Ayrıca ilgili indekse bakabilirsiniz:</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	------------------<br />\r\n	[1] Sebe, 28.</p>\r\n\r\n<p>\r\n	[2] Ar&rsquo;af, 158.</p>\r\n\r\n<p>\r\n	[3] Enam, 19.</p>\r\n\r\n<p>\r\n	[4] Yunus, 19.</p>\r\n\r\n<p>\r\n	[5] Enbiya, 92.</p>\r\n\r\n<p>\r\n	[6] M&uuml;min&uuml;n, 52.</p>\r\n\r\n<p>\r\n	[7] Macilevey amcasından o da Barkiden, o da ebil-Hasan Ali b. El-H&uuml;seyin el-Berkiden o da Abdullah b. Cebelete&rsquo;den o da Muaviye b. Ammardan O da el-Hasan b. Abdullahtan o da Babasından o da ceddi el-Hasan b. Ali b. Ebu Taliten (a.s.) naklen ş&ouml;yle diyor: Yahudilerden bir topluluk Allahın resul&uuml;ne geldi ve ş&ouml;yle dediler: Ey Muhammed kendisine vahiy olunduğunu ve Musa (a.s.) gibi sana vahiy geldiğini sanan sen misin? Peygamber (s.a.a.) biraz sukut ettikten sonra ş&ouml;yle buyurdu: evet! Ademin &ccedil;ocuklarının seyidi benim, elbette bununla b&ouml;b&uuml;rlenmiyorum. Ben peygamberlerin sonuncusu, muttakilerin rehberi ve alemin rabbi olan Allahın resul&uuml;y&uuml;m&rdquo;. Sonra onlar kimler i&ccedil;in g&ouml;nderildin diye sorudular? Araplara mı, acemlere mi yoksa bize mi g&ouml;nderildin? Bu esnada sebe suresinin 28. ayeti nazil oldu: &ldquo;Biz, seni ancak b&uuml;t&uuml;n insanlara m&uuml;jdeleyici ve uyarıcı olarak g&ouml;nderdik. Fakat insanların &ccedil;oğu bilmezler&rdquo;. (ALLAME MECLİSİ, &ldquo;Biharu&rsquo;l-Envar&rdquo;, c. 9, s. 294.</p>\r\n\r\n<p>\r\n	[8] Bu konu hakkında daha fazla bilgi edinmek i&ccedil;in aşağıdaki kitaptan yararlanabilirsiniz. AMİD-İ ZENCANİ, Abbas Ali, &ldquo;Vatan ve Serzemin ve Aasar-i Hukuki An Ez Didgah-i İslam&rdquo;. Ayrıca ilgili indekse bakabilirsiniz.</p>\r\n\r\n<p>\r\n	[9] &ldquo;el-Miazanın fars&ccedil;a terc&uuml;mesi, c. 4, s. 197.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Kozmopolitizim (Cihan Vatan) mektebi evrendeki t&uuml;m insanlar, kendilerini bir diğerinin memleketlisi ve aynı vatanın insanı bilmeleri gerektiğine inanan bir anlayıştır. Bu anlayışın hedefi milliyet&ccedil;iliği ve ırksal farlılıkları kenara iterek global bir edebiyata ve k&uuml;lt&uuml;re ulaşmaktır. İslam&rsquo;da b&ouml;yle bir d&uuml;ş&uuml;ncenin olup olmadığı bağlamında kısaca şunu s&ouml;ylemek gerekir. İslam dinin insanın ilişkileri noktasında nihai armanı bir tek &uuml;mmetin oluşumuna varmaktır. Toprak bağlamında da b&uuml;t&uuml;n coğrafi sınırları kaldırıp ilahi tek kanunun g&ouml;lgesinde tek global bir &uuml;lkenin v&uuml;cuda gelmesi de isalam dininin nihai hedefidir. Kur&rsquo;anı kerimin bir &ccedil;ok ayetleri, imamlardan (a.s.) nakledilen bir &ccedil;ok rivayetler, İslam peygamberinin Fars imparatoruna g&ouml;ndermiş olduğu mektup ve mehdeviyet meselesi İslam&rsquo;da &ldquo;Cihan Vatan&rdquo; (kozmopolitizim) anlayışının var olduğuna delalet eden dililer olarak g&ouml;sterebiliriz. Elbette İslam&rsquo;ın &ouml;n g&ouml;rm&uuml;ş olduğu şartlar ve programlara uygun bir Kozmopolitizim anlayışı maksattır. &nbsp;&nbsp;','&nbsp;Cihan vatan (kozmopolitizim) mektebi evrendeki t&uuml;m insanlar kendilerini, bir diğerinin memleketlisi ve aynı vatanın insanı bilmeleri gerektiğine inanan bir anlayıştır. Bu anlayışın hedefi milliyet&ccedil;iliği ve ırksal farlılıkları kenara iterek global bir edebiyata ve k&uuml;lt&uuml;re ulaşmaktır. Bu mektebin şiarlarından ve hedefinden anlaşılan şu ki bu mektebi tesis edenler şunu istemektedirler: D&uuml;nyadaki t&uuml;m insanlar ortak bir edebiyat ve k&uuml;lt&uuml;rle tek bir toplum haline gelmeliler. Bu mektep her ne kadar bir ıstılah olup yirminci asırda bazı Batı yazarları tarafından d&uuml;nya edebiyatına sokuldu ve asıl itibariyle on sekizinci asrın ikinci yarısından itibaren bir grup yazarlar tarafından bazı milliyet&ccedil;i d&uuml;ş&uuml;ncesinin aleyhine temeli atıldı. Ama b&ouml;yleli bir anlayış has program, hukuksal asar ve y&ouml;ntemle İslam dininin nihai hedefidir. Aşağıdaki deliller bu iddiayı gerek&ccedil;elendirebilen gerek ve hakikatlerdir:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; İslamın insanlar arasındaki insani irtibat ve ilişkiler bağlamındaki nihai armanı insanların tek bir &uuml;mmete kavuşmalarıdır.&nbsp; Toprak bağlamında da b&uuml;t&uuml;n coğrafi sınırları kaldırıp ilahi kanunun g&ouml;lgesinde tek global bir &uuml;lkenin v&uuml;cuda gelmesi de İslam dininin nihai olarak varmak istediği bir hedeftir. Peygamberin (s.a.a.) cihani (global) risalesinin hedeflerinden birisi beşeri toplumu bu değerli ve nihai merhaleye vara bilmesi i&ccedil;in tekam&uuml;le doğru hareket etmesine hız kazandırmaktı.\r\n\r\n\r\n	Kur&rsquo;an&rsquo;ı kerim İslam peygamberinin risalesinin kapsamı bağlamında a&ccedil;ık bir şekilde bu konuya değiniyor ve peygamberin risalesi has bir toprağın milletiyle sınırlı olmadığını diyor. Bilakis Onun mesajı ve daveti cihanş&uuml;muldur. O b&uuml;t&uuml;n insanları her &ccedil;eşit ırk, renk ve dil g&ouml;zetmeksizin İslam&rsquo;a davet etmekle m&uuml;kelleftir. Bu konuyu ispatlamak i&ccedil;in aşağıdaki ayetlerden istifade etmek m&uuml;mk&uuml;nd&uuml;r:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Biz, seni ancak b&uuml;t&uuml;n insanlara m&uuml;jdeleyici ve uyarıcı olarak g&ouml;nderdik. Fakat insanların &ccedil;oğu bilmezler&rdquo;.[1]\r\n	&nbsp;&nbsp;&nbsp; &ldquo;(Ey Muhammed!) De ki: &ldquo;Ey insanlar! Ş&uuml;phesiz ben, yer ve g&ouml;klerin h&uuml;k&uuml;mranlığı kendisine ait olan Allah&rsquo;ın hepinize g&ouml;nderdiği peygamberiyim. O&rsquo;ndan başka hi&ccedil;bir il&acirc;h yoktur. O, diriltir ve &ouml;ld&uuml;r&uuml;r. O h&acirc;lde, Allah&rsquo;a ve O&rsquo;nun s&ouml;zlerine inanan Res&ucirc;l&uuml;ne, o &uuml;mm&icirc; peygambere iman edin ve ona uyun ki doğru yolu bulasınız&rdquo;.[2]\r\n	&nbsp;&nbsp;&nbsp; Furkan suresinin başında ş&ouml;yle bir ayeti okuyoruz: &ldquo;&Acirc;lemlere bir uyarıcı olsun diye kuluna Furk&acirc;n&rsquo;ı indiren Allah&rsquo;ın şanı y&uuml;cedir&rdquo;. (Furkan, 1).\r\n	&nbsp;&nbsp;&nbsp; &ldquo;De ki: &ldquo;Şahitlik bakımından hangi şey daha b&uuml;y&uuml;kt&uuml;r?&rdquo; De ki: &ldquo;Allah benimle sizin aranızda şahittir. İşte bu Kur&rsquo;an bana, onunla sizi ve eriştiği herkesi uyarayım diye vahyolundu. Ger&ccedil;ekten siz mi Allah ile beraber başka il&acirc;hlar olduğuna şahitlik ediyorsunuz?&rdquo; De ki: &ldquo;Ben şahitlik etmem&rdquo;.[3] Bu gibi ayetler ve kuranın bir diğer &ccedil;ok ayetleri peygamberin (s.a) davetinin cihanş&uuml;mul olduğuna delalet eden a&ccedil;ık delillerdir. Peygamberlerin takip&ccedil;ilerini tek &uuml;mmet şeklinde olduğunu tabir eden bu konuya delalet eden bir diğer sınıf ayetler şunlardır:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; &ldquo;İnsanlar (başlangı&ccedil;ta tevhit inancına bağlı) tek bir &uuml;mmet idiler&hellip;&rdquo;.[4]\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Ş&uuml;phesiz bu (İsl&acirc;m), tek &uuml;mmet (din) olarak sizin &uuml;mmetiniz (dininiz)dir. Ben de Rabbinizim. Onun i&ccedil;in sadece bana kulluk edin&rdquo;.[5]\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Ş&uuml;phesiz bu (İsl&acirc;m), tek bir din olarak sizin dininizdir. Ben de Rabbinizim. &Ouml;yle ise bana karşı gelmekten sakının&rdquo;.[6] Bu ayetler a&ccedil;ık bir şekilde şu noktayı beyan etmektedir ki ilahi mesajı getiren resullerin y&ouml;ntemleri ve şeriatları, her ne kadar zamanın ve mekanın farklılığından dolayı bir birinden farklı idi ise de ama tek ve ortak hedefe sahip idiler.&nbsp; O da d&uuml;nya insanlarını tevhide, adelete ve şirkle m&uuml;cadeleye davet etmekti.\r\n	&nbsp;&nbsp;&nbsp; Peygamberin daveti cihanş&uuml;mul olduğuna delalet eden imam M&uuml;&ccedil;teba&rsquo;dan (a.s.) nakledilen bir hadiste ş&ouml;yle okuyoruz: Yahudilerden bir kısım insanlar Peygamberin (s.a.a) yanına geldiler ve ş&ouml;yle dediler: Ey Muhammed kendisine vahiy yapıldığını ve Musa (a.s.) gibi sana vahiy geldiğini sanan kişi sen misin? Peygamber (s.a.a.) biraz sukut ettikten sonra ş&ouml;yle buyurdu: evet! Ademin &ccedil;ocuklarının seyidi benim, elbette bununla b&ouml;b&uuml;rlenmiyorum. Ben peygamberlerin sonuncusu, muttakilerin rehberi ve alemin rabbi olan Allahın resul&uuml;y&uuml;m&rdquo;. Sonra onlar kimler i&ccedil;in g&ouml;nderildin diye sordular? Araplara mı, acemlere mi yoksa bize mi g&ouml;nderildin? Bu esnada sebe suresinin 28. ayeti nazil oldu: &ldquo;Biz, seni ancak b&uuml;t&uuml;n insanlara m&uuml;jdeleyici ve uyarıcı olarak g&ouml;nderdik. Fakat insanların &ccedil;oğu bilmezler&rdquo;.[7] Bu bağlamda bir &ccedil;ok rivayet, hadis kaynaklarında zikredilmiştir. Biz bu makalede birisine &ouml;rnek olsun diye işaret etmekle yetindik.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Kur&rsquo;an ayetleri ve var olan rivayetlerin yanı sıra Peygamber (s.a.a.) tarafından Fars imparatoruna mektup g&ouml;ndermesi, M&uuml;sl&uuml;manlardan bir grubu Habeşistana g&ouml;nderip oranın padişahını İslama davet etmeleri ve&hellip; iddiamızı ispatlayan diğer delillerdir. Peygamber (s.a.a.) İran&rsquo;ın Kesra&rsquo;sına (Hosru Perviz)&nbsp; g&ouml;ndermiş olduğu mektupta kendisini ve risaletini şu şekilde beyan ediyor: &ldquo;fe inni resul&uuml;llah ilan-nasi kaffeten&rdquo;, yani ben Allahın resul&uuml;y&uuml;m ve b&uuml;t&uuml;n insanlara g&ouml;nderilmişim.\r\n	&nbsp;&nbsp;&nbsp; Konuya delalet eden delillerden başka bir delil cihanı taksim etmek bağlamında var olan fakihlerin g&ouml;r&uuml;ş&uuml;d&uuml;r. Fakihler genellikle cihanı iki kısma taksim ediyorlar: Onlar, islamın hakimiyeti altında olan yerleri &ldquo;Daru&rsquo;s-Selam&rdquo; ve islamı kabul etmeye karşı olumsuz tavır takınan yerleri de &ldquo;Daru&rsquo;l-K&uuml;f&uuml;r&rdquo; olarak isimlendirmişlerdir. İslam hakimiyetini kabul etme karşısında olumsuz tavır takınan milletlerin ve devletlerin t&uuml;m&uuml; İslama karşı takındıkları bu olumsuz tavırdan dolayı tek bir anlayışa sahip oldukları i&ccedil;in onların b&uuml;t&uuml;n&uuml; İslam ve İslam milletine karşı bir millet olarak muhalif sayılmaktadır. Her ne kadar ideoloji, sosyal sistem ve h&uuml;k&uuml;met bakımından aralarında ihtilaf var olsun. Bu bir şeyi değiştiremez. Buna g&ouml;re İslam d&uuml;nyası (Daru&rsquo;s-Selam) İslami ilkelere inanan t&uuml;m insanları kapsıyor ve İslama girmiş olan t&uuml;m milletlere şamil geliyor. Her ne kadar toprak (coğrafaya), etnik, renk, dil ve&hellip; bakımından bir birinden farklı iseler de. Muhalif cephe de bu şekildedir.[8] Allame Tabatabai &ldquo;tefsiri el-mizan&rdquo; adlı tefsir kitabında &ldquo;İslami &Uuml;lkelerin Sınırları&rdquo; başlığında ş&ouml;yle diyor: İslami &uuml;lkelerin sınırı akidedir coğrafi sınırlar değildir. o ş&ouml;yle diyor: &ldquo;İslami &uuml;lkenin sınırı coğrafi, tabii veya ıstılah-i anlamda değildir. Bilakis İslami coğrafyanın sınırı itikattır. İslam, islam toplumunun oluşumunda etnik ve kavmi şubeler meselesinin etkinli olmasını iptal etmiştir. (Yani İslam bir etniğe sahip olan bir kavmin bir toplumun, etnik olarak bir olduğu i&ccedil;in diğer etniklerden ayrı bir toplum haline gelmesine, farklı bir sınır &ccedil;izmesine ve kendileri i&ccedil;in bir ayrı coğrafya belirlemesine izin vermiyor).[9]\r\n	&nbsp;&nbsp;&nbsp; T&uuml;m dinlerin kabul ettiği imam zaman (a.f.) ve t&uuml;m M&uuml;sl&uuml;manların inandıkları mehdeviyet unvanını taşıyan bir kimsenin vesilesiyle adalet temeline dayalı kurulacak cihanş&uuml;mul bir tek h&uuml;k&uuml;met anlayışı iddiamıza delalet eden bir diğer delil olabilir.\r\n	&nbsp;&nbsp;&nbsp; B&uuml;t&uuml;n bunların &ouml;tesinde &ldquo;cihan vatan&rdquo; ıstılahı b&uuml;t&uuml;n dinler, mektepler ve mezheplerin savunduğu ve istedikleri bir şeydir ve kendi bu mesajını b&uuml;t&uuml;n insanların kulağına duyurmak i&ccedil;in uğraşıyorlar. Bir g&uuml;n d&uuml;ş&uuml;nceleri ve ideleri b&uuml;t&uuml;n d&uuml;nyayı tashir edip (g&uuml;d&uuml;m&uuml;ne alıp) kendilerinin sunacakları program ve şiarlarıyla b&uuml;t&uuml;n insanları tek bir ide ve d&uuml;ş&uuml;nce etrafında toplamak, tek bir milleti tek bir arman ve k&uuml;lt&uuml;r&uuml; meydana getirmek &uuml;midindedirler. &Ccedil;ok a&ccedil;ıktır ki b&ouml;yle bir şey İslam dininin nihai hedefi ve M&uuml;sl&uuml;manların arzuladığı nihai arzudur. O g&uuml;n&uuml;n &uuml;midiyle.\r\n\r\n\r\n	Bu konu hakkında daha fazla bilgi edinmek i&ccedil;in aşağıdaki kitaptan yararlanabilirsiniz. AMİD-İ ZENCANİ, Abbas Ali, &ldquo;Vatan ve Serzemin ve Aasar-i Hukuki An Ez Didgah-i İslam&rdquo;. Ayrıca ilgili indekse bakabilirsiniz:\r\n\r\n\r\n	&nbsp;\r\n	------------------\r\n	[1] Sebe, 28.\r\n\r\n\r\n	[2] Ar&rsquo;af, 158.\r\n\r\n\r\n	[3] Enam, 19.\r\n\r\n\r\n	[4] Yunus, 19.\r\n\r\n\r\n	[5] Enbiya, 92.\r\n\r\n\r\n	[6] M&uuml;min&uuml;n, 52.\r\n\r\n\r\n	[7] Macilevey amcasından o da Barkiden, o da ebil-Hasan Ali b. El-H&uuml;seyin el-Berkiden o da Abdullah b. Cebelete&rsquo;den o da Muaviye b. Ammardan O da el-Hasan b. Abdullahtan o da Babasından o da ceddi el-Hasan b. Ali b. Ebu Taliten (a.s.) naklen ş&ouml;yle diyor: Yahudilerden bir topluluk Allahın resul&uuml;ne geldi ve ş&ouml;yle dediler: Ey Muhammed kendisine vahiy olunduğunu ve Musa (a.s.) gibi sana vahiy geldiğini sanan sen misin? Peygamber (s.a.a.) biraz sukut ettikten sonra ş&ouml;yle buyurdu: evet! Ademin &ccedil;ocuklarının seyidi benim, elbette bununla b&ouml;b&uuml;rlenmiyorum. Ben peygamberlerin sonuncusu, muttakilerin rehberi ve alemin rabbi olan Allahın resul&uuml;y&uuml;m&rdquo;. Sonra onlar kimler i&ccedil;in g&ouml;nderildin diye sorudular? Araplara mı, acemlere mi yoksa bize mi g&ouml;nderildin? Bu esnada sebe suresinin 28. ayeti nazil oldu: &ldquo;Biz, seni ancak b&uuml;t&uuml;n insanlara m&uuml;jdeleyici ve uyarıcı olarak g&ouml;nderdik. Fakat insanların &ccedil;oğu bilmezler&rdquo;. (ALLAME MECLİSİ, &ldquo;Biharu&rsquo;l-Envar&rdquo;, c. 9, s. 294.\r\n\r\n\r\n	[8] Bu konu hakkında daha fazla bilgi edinmek i&ccedil;in aşağıdaki kitaptan yararlanabilirsiniz. AMİD-İ ZENCANİ, Abbas Ali, &ldquo;Vatan ve Serzemin ve Aasar-i Hukuki An Ez Didgah-i İslam&rdquo;. Ayrıca ilgili indekse bakabilirsiniz.\r\n\r\n\r\n	[9] &ldquo;el-Miazanın fars&ccedil;a terc&uuml;mesi, c. 4, s. 197.\r\n\r\n\r\n	&nbsp;'),(49,'tr53','<div class=\"quest-content\" id=\"A3_1\" style=\"display: block;\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Fakihler nezdinde kıyas ıstılahı, mantık ve felsefedeki &ldquo;temsil&rdquo; (analoji) ıstılahıyla aynıdır. &rdquo;&nbsp; kıyas ve temsilden maksat birinci şeyin h&uuml;km&uuml;n&uuml; ikinci bir şeye, iki şeyde nitelik benzerlik olduğundan dolayı sirayet etmektir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Burhan, mantık ilminde &ldquo;kıyas&rdquo; t&uuml;rlerinden bir ıstılahtır ki yakini mukaddimelerden (&ouml;nc&uuml;l) oluşur ve verdiği netice de yakinidir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Şia, İmamlarını (a.s.) takiben baştan beri fıkıhsal kıyasa şiddetli bir şekilde muhalefet etmiş. İmamların (a.s.) fıkıhsal kıyasa karşı &ccedil;ıkmalarının temel delili şudur ki h&uuml;k&uuml;mlerin teşri edilmesine neden olan illete ve felsefeye ulaşmak fakihlerin işi olmamasıdır. Bu nedenle temsil y&ouml;ntemiyle g&ouml;zetilen m&uuml;şterek unsurun h&uuml;k&uuml;mlerde keşfedilmesi kesin olamaz. Dolayısıyla bu doğrultuda verilen h&uuml;k&uuml;mler Allahın h&uuml;km&uuml; olamazlar.</p>\r\n</div>\r\n','<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	<strong><em>Felsefe ve Mantık&ccedil;a Akli Burhan</em></strong></p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Burhanın dakik tarifine varabilmek i&ccedil;in mantık ilminde istidlali &uuml;&ccedil; kısma ayrıldığına dikkat etmek lazım: &ldquo;Temsili istidlal&rdquo;, (tikelden tikele varım =Analoji) &ldquo;kıyassal istidlal&rdquo;, (t&uuml;mden tikele varım = ded&uuml;ksiyon), &ldquo;istikra&rsquo;i istidlal&rdquo; (tikelden t&uuml;me varım = end&uuml;ksiyor).</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	<strong><em>Temsili İstidlal (Analolji)</em></strong></p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Bu istidlal t&uuml;r&uuml;nde iki şey bir nitelikte m&uuml;şterek olduğundan dolayı biricisinin h&uuml;km&uuml; ikincisine sirayet ettiriliyor. Fıkıhta bu t&uuml;r istidlale kıyas dinir. Dikkat edilmesi gerekir ki bu kıyas mantık ilminde var olan kıyastan farklıdır. Burhan konusunu a&ccedil;ıkladıktan sonra temsilin fıkıhtaki konumu daha fazla a&ccedil;ıklamaya &ccedil;alışacağız.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	<strong><em>Kıyassal İstidlal (Ded&uuml;ksiyon):</em></strong></p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	A&ccedil;ıklandığı gibi istidlalin bir diğer t&uuml;r&uuml; &ldquo;<em>temsili istidlal</em>&rdquo;den farklı &ldquo;<em>kıyassal istidlaldir</em>&rdquo;. Bu istidlal de kendi arasında ka&ccedil; kısma ayrılıyor. Bu t&uuml;rden olan kıyasta eğer tarafı ikna etmek i&ccedil;in yakini mukaddimelerden (&ouml;nc&uuml;ller) istifade edilirse ona &ldquo;<em>burhansal kıyas</em>&rdquo;, eğer kabul etmiş olduğu kabullerden (m&uuml;sellemat) istifade edilirse &ldquo;cedel&rdquo;, eğer meşhurlardan istifade edilirse ona &ldquo;hitabe&rdquo;, &nbsp;eğer iddiayı ispatlamak i&ccedil;in hayallerden istifade edilirse &ldquo;şiir&rdquo; diniliyor. Mugalata (demagoji) da kıyasın bir diğer kısmı olup fasit bir kıyastır. Fasit oluşu ya madde cihetiyle ya suret (form) cihetiyle veya her iki cihetledir.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Burhanın konumu ve burhanın temsile (analolji) olan oranı tanındıktan sonra burhanın kıyassal bir istidlal t&uuml;r&uuml; olduğu &ccedil;ok net bir şekilde a&ccedil;ıklanmış oldu. Yani mukaddimesi yakini şeylerden şekilleniyor. Ama temsilde yani fıkıh ıstılahında kıyas olarak bilinen kıyas da mantıktaki kıyas t&uuml;r&uuml;nden farklı bir istidlal t&uuml;r&uuml;d&uuml;r. Mantık ıstılahında zikir edilen kıyas t&uuml;rlerine; burhan, cedel, şiir, hitabe ve mugalata şeklinde olan kıyas t&uuml;rlerine &ldquo;beş sanat&rdquo; denilmektedir. Dikkate şayandır ki felsefede kabul g&ouml;r&uuml;len tek istidlal t&uuml;r&uuml; &ldquo;burhan&rdquo; olarak bilenen (&ouml;nc&uuml;leri yakini olan) burhandır.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	<strong><em>Fıkıhsal Kıyas</em></strong></p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Fakihler ıstılahınca kıyas mantıktaki temsil (analoji yani benzetimli akıl y&uuml;r&uuml;tme)dir.&nbsp; Yani felsefe ve hikmetin (tahminle) bir konu hakkında elde etmiş olduğu h&uuml;km&uuml;, benzer yerlere sirayet ettirmektir.<a href=\"http://islamquest.net/tr/archive/question/fa12054#\" id=\"_ednref1\" title=\"\">[1]</a></p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	<strong><em>İstinbatta Fıkıhsal Kıyasın Kaynağı</em></strong></p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Şia anlayışında fıkıh kaynakları kur&rsquo;an, s&uuml;nnet, icma ve akıldır. Ehlis&uuml;nnet arasında &ldquo;ehli rey ve kıyas ehli&rdquo; olarak meşhur olan bazıları, kur&rsquo;an, s&uuml;nnet, icma ve akılın yanı sıra kıyası da h&uuml;ccet saymışlardır. Bunların maksadında olan kıyas tarifi mantıktaki temsilin aynısıdır.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Ehlis&uuml;nnetin d&ouml;rt imamlarından bu anlamdaki kıyası kabul etmekle &ccedil;ok meşhur olan kimse Ebu Hanife&rsquo;dir. Ehlis&uuml;nnetin kıyasa y&ouml;nelmesinin nedeni bazı tarihi meselelere d&ouml;n&uuml;yor ki pratik olarak ehlis&uuml;nnetin elini ehlibeytin zengin mirasından uzaklaş olmasıdır. Şehit Mutahhari ehlis&uuml;nnetin kıyasa y&ouml;nelmesinin nedeni hakkında ş&ouml;yle diyor:</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	&ldquo;Ehlis&uuml;nnet pratik alanda İslami h&uuml;k&uuml;mlerde bir eksiklikle karşılaşıyor. Bir meseleyle karşılaşıyorlardı ve karşılaşmış oldukları mesele hakkında kur&rsquo;an&rsquo;da h&uuml;km&uuml;n&uuml;n beyan edilmediğini g&ouml;r&uuml;rlerdi. (Nakil edilmiş miktardaki) s&uuml;nnete m&uuml;racaat ediyorlardı s&uuml;nnette de s&ouml;z konusu meselenin h&uuml;km&uuml;n&uuml;n beyan edilmediğini m&uuml;şahede edince, h&uuml;k&uuml;ms&uuml;z da bırakılamayacağına g&ouml;re bu meselenin h&uuml;km&uuml; belirlenmesi gerekiyor ama hangi bir y&ouml;ntemle ve nasıl? İşte bu doğrultuda &ccedil;are olarak kıyas yapma y&ouml;ntemini ortaya atılar. Kıyas yani kur&rsquo;an&rsquo;da veya s&uuml;nnette h&uuml;km&uuml; belirtilmiş olan bir meselenin h&uuml;km&uuml;n&uuml;, h&uuml;km&uuml; belirlenmemiş olan s&ouml;z konusu meseleye, ikisi arasında var olan benzerlikten dolayı sirayet ettirmektir. Yani kuranı kerimde falan meselenin h&uuml;km&uuml; belirlenmiş ama karşılaştığımız meselenin h&uuml;km&uuml; ise belirlenmemiştir. Ancak ikisi arasında şu nitelikte bir benzerlik vardır. Dolayısıyla h&uuml;km&uuml; belirlenmiş olan meselenin h&uuml;km&uuml; ona benzer olan meselenin de h&uuml;km&uuml;d&uuml;r kararlaştırıyorlar. Peygamberin (s.a.a) falan meselede şu h&uuml;km&uuml; şu illet ve nedenden dolayı olabilir, aynı neden burada da var olmaktadır. O halde burada da aynı h&uuml;k&uuml;m vardır diyorlar.&nbsp; Buradaki h&uuml;k&uuml;m, &ldquo;olabilir ve şayet&rdquo; esasına bina edilmiştir. Bunun yanı sıra s&uuml;nnetin yeterli olmadığı yerler bir ve iki mesele değildi. İslam d&uuml;nyası &ouml;zellikle Abbasiler d&ouml;neminde &ccedil;ok genişlemişti. Farklı şehirler ve &uuml;lkeler fetih edilmiştir. İhtiya&ccedil;lar aralıksız mesele yaratıyorlardı. Kitaba ve s&uuml;nnete bakarlardı bu meselelerin h&uuml;km&uuml;n&uuml;n belli olmadığını g&ouml;r&uuml;rlerdi. Dolayısıyla s&uuml;rekli kıyas yaparlardı. Bu doğrultuda iki fırka şekillendi; birsi kıyasa karşı diğeri kıyası kabul etti. Malik b. Enes (kendi &ouml;mr&uuml;nde sadece iki meselede kıyas yaptığı s&ouml;ylenmektedir) ve Ahmet b. Hanbel karşı idiler. Diğer fırka kıyasın &ouml;n&uuml;n&uuml; a&ccedil;tı yedinci g&ouml;ğe kadar gitti. Ebu Hanife gibi. Ebu Hanife ş&ouml;yle diyordu: peygamberden nakledilen bu s&uuml;nnetler ger&ccedil;ekten peygambere (s.a.a.) ait olduğu kesinlikle g&uuml;venilir değildir ve bu doğrultuda ş&ouml;yle deniliyor ki Ebu Hanife ş&ouml;yle demiş: Sadece on beş hadis benim i&ccedil;in peygambere (s.a.a.) ait olduğu kesin olarak sabit olmuş, diğerleri sabit olmamıştır. Bu nedenle Ebu Hanife hadislerin Peygambere ait olduğu sabit olmadığı yerlerde kıyas yapıyordu&rdquo;.<a href=\"http://islamquest.net/tr/archive/question/fa12054#\" id=\"_ednref2\" title=\"\">[2]</a>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	<strong><em>Istınbatta Fıkıhsal Kıyasın Yeri</em></strong></p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Şia, İmamlarını (a.s.) takiben baştan beri fıkıhsal kıyasa şiddetli bir şekilde muhalefet etmiş. İmamların (a.s.) fıkıhsal kıyasa karşı &ccedil;ıkmalarının temel delili şudur ki h&uuml;k&uuml;mlerin teşri edilmesine neden olan illete ve felsefeye ulaşmak fakihlerin işi olmamasıdır. Bu nedenle temsil y&ouml;ntemiyle g&ouml;zetilen m&uuml;şterek unsurun h&uuml;k&uuml;mlerde keşfedilmesi kesin olamaz. O halde fıkıhsal kıyasa dayanarak istihra&ccedil; edilen her h&uuml;k&uuml;m nakıs olabilir. Bazı rivayetlerde imam Sadık&rsquo;ın (a.s.)Ebu Hanife ile yapmış olduğu m&uuml;nazarada kıyasın konumuna ve değerine işaret edilmiş. Burada kısa bir şekilde ona değineceğiz.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	İmam Sadık (a.s.) Ebu Hanife&rsquo;ye ş&ouml;yle buyurdu: &ldquo;Oru&ccedil; ve Namazdan hangisi Allah katında daha &ouml;nemli ve b&uuml;y&uuml;kt&uuml;r? Ebu Hanife, namaz daha b&uuml;y&uuml;kt&uuml;r diye cevap Verdi. İmam ş&ouml;yle dedi: o halde neden kadın hayız olduğu d&ouml;nemde kılmadığı namazı kaza etmekle m&uuml;kellef değildir ama tutmadığı orucu kaza etmekle m&uuml;kelleftir? (Normalde eğer kıyasla cevap vermeye kalkışırsan namaz daha &ouml;nemli olduğu i&ccedil;in namazı kaza etmesi gerekiyor demen lazım). Yine ş&ouml;yle buyurdu: İdrar mı k&ouml;t&uuml; yoksa meni mi? Ebu Hanife idrar k&ouml;t&uuml;d&uuml;r şeklinde cevap verdi. Senin kıyasına g&ouml;re idrar i&ccedil;in gus&uuml;l yapılması gerekir meni i&ccedil;in değil. Oysa Allah meni i&ccedil;in gusl&uuml; karar kılmış. Sonra h&uuml;km&uuml;n illetini beyan ederek ş&ouml;yle buyurdu: meni ihtiyari ve bedenin t&uuml;m yerlerinden ve ka&ccedil; g&uuml;nde bir sefer geliyor ama idrar zorunlu ve g&uuml;nde ka&ccedil; defa insandan &ccedil;ıkıyor&rdquo;.<a href=\"http://islamquest.net/tr/archive/question/fa12054#\" id=\"_ednref3\" title=\"\">[3]</a> &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\r\n\r\n<div dir=\"ltr\">\r\n	<p style=\"text-align: justify;\">\r\n		&nbsp;</p>\r\n\r\n	<hr align=\"justify\" size=\"1\" width=\"33%\" />\r\n	<div id=\"edn1\">\r\n		<p style=\"text-align: justify;\">\r\n			<a href=\"http://islamquest.net/tr/archive/question/fa12054#\" id=\"_edn1\" title=\"\">[1]</a> RIZAYİ, Muhammed ali, &ldquo;<em>Pejohişi Der İcaz Kur&rsquo;an</em>&rdquo;,, Reşt: İntişarati Kitabi Mubin&rdquo;, 1381, Şemsi,, s. 85.</p>\r\n	</div>\r\n\r\n	<div id=\"edn2\">\r\n		<p style=\"text-align: justify;\">\r\n			<a href=\"http://islamquest.net/tr/archive/question/fa12054#\" id=\"_edn2\" title=\"\">[2]</a> Mutahhari, Murtaza, &ldquo;<strong><em>Mecmuayi Asar</em></strong>&rdquo;, Tahran: İntişarat-i Sadra, s. 85.</p>\r\n	</div>\r\n\r\n	<div id=\"edn3\">\r\n		<p style=\"text-align: justify;\">\r\n			<a href=\"http://islamquest.net/tr/archive/question/fa12054#\" id=\"_edn3\" title=\"\">[3]</a> Bkz. MECLİSİ, Muhammed Bakır, &ldquo;<strong><em>İhticacat</em></strong>&rdquo;, far&ccedil;a Terc&uuml;mesi: Musa Husrevi, Tahran, İntişarati İslami, 1379, Şemsi, c. 2, s. 119.</p>\r\n	</div>\r\n</div>\r\n','Fakihler nezdinde kıyas ıstılahı, mantık ve felsefedeki &ldquo;temsil&rdquo; (analoji) ıstılahıyla aynıdır. &rdquo;&nbsp; kıyas ve temsilden maksat birinci şeyin h&uuml;km&uuml;n&uuml; ikinci bir şeye, iki şeyde nitelik benzerlik olduğundan dolayı sirayet etmektir.\r\n\r\n	\r\n		Burhan, mantık ilminde &ldquo;kıyas&rdquo; t&uuml;rlerinden bir ıstılahtır ki yakini mukaddimelerden (&ouml;nc&uuml;l) oluşur ve verdiği netice de yakinidir.\r\n\r\n	\r\n		Şia, İmamlarını (a.s.) takiben baştan beri fıkıhsal kıyasa şiddetli bir şekilde muhalefet etmiş. İmamların (a.s.) fıkıhsal kıyasa karşı &ccedil;ıkmalarının temel delili şudur ki h&uuml;k&uuml;mlerin teşri edilmesine neden olan illete ve felsefeye ulaşmak fakihlerin işi olmamasıdır. Bu nedenle temsil y&ouml;ntemiyle g&ouml;zetilen m&uuml;şterek unsurun h&uuml;k&uuml;mlerde keşfedilmesi kesin olamaz. Dolayısıyla bu doğrultuda verilen h&uuml;k&uuml;mler Allahın h&uuml;km&uuml; olamazlar.','Felsefe ve Mantık&ccedil;a Akli Burhan\r\n\r\n\r\n	Burhanın dakik tarifine varabilmek i&ccedil;in mantık ilminde istidlali &uuml;&ccedil; kısma ayrıldığına dikkat etmek lazım: &ldquo;Temsili istidlal&rdquo;, (tikelden tikele varım =Analoji) &ldquo;kıyassal istidlal&rdquo;, (t&uuml;mden tikele varım = ded&uuml;ksiyon), &ldquo;istikra&rsquo;i istidlal&rdquo; (tikelden t&uuml;me varım = end&uuml;ksiyor).\r\n\r\n\r\n	Temsili İstidlal (Analolji)\r\n\r\n\r\n	Bu istidlal t&uuml;r&uuml;nde iki şey bir nitelikte m&uuml;şterek olduğundan dolayı biricisinin h&uuml;km&uuml; ikincisine sirayet ettiriliyor. Fıkıhta bu t&uuml;r istidlale kıyas dinir. Dikkat edilmesi gerekir ki bu kıyas mantık ilminde var olan kıyastan farklıdır. Burhan konusunu a&ccedil;ıkladıktan sonra temsilin fıkıhtaki konumu daha fazla a&ccedil;ıklamaya &ccedil;alışacağız.\r\n\r\n\r\n	Kıyassal İstidlal (Ded&uuml;ksiyon):\r\n\r\n\r\n	A&ccedil;ıklandığı gibi istidlalin bir diğer t&uuml;r&uuml; &ldquo;temsili istidlal&rdquo;den farklı &ldquo;kıyassal istidlaldir&rdquo;. Bu istidlal de kendi arasında ka&ccedil; kısma ayrılıyor. Bu t&uuml;rden olan kıyasta eğer tarafı ikna etmek i&ccedil;in yakini mukaddimelerden (&ouml;nc&uuml;ller) istifade edilirse ona &ldquo;burhansal kıyas&rdquo;, eğer kabul etmiş olduğu kabullerden (m&uuml;sellemat) istifade edilirse &ldquo;cedel&rdquo;, eğer meşhurlardan istifade edilirse ona &ldquo;hitabe&rdquo;, &nbsp;eğer iddiayı ispatlamak i&ccedil;in hayallerden istifade edilirse &ldquo;şiir&rdquo; diniliyor. Mugalata (demagoji) da kıyasın bir diğer kısmı olup fasit bir kıyastır. Fasit oluşu ya madde cihetiyle ya suret (form) cihetiyle veya her iki cihetledir.\r\n\r\n\r\n	Burhanın konumu ve burhanın temsile (analolji) olan oranı tanındıktan sonra burhanın kıyassal bir istidlal t&uuml;r&uuml; olduğu &ccedil;ok net bir şekilde a&ccedil;ıklanmış oldu. Yani mukaddimesi yakini şeylerden şekilleniyor. Ama temsilde yani fıkıh ıstılahında kıyas olarak bilinen kıyas da mantıktaki kıyas t&uuml;r&uuml;nden farklı bir istidlal t&uuml;r&uuml;d&uuml;r. Mantık ıstılahında zikir edilen kıyas t&uuml;rlerine; burhan, cedel, şiir, hitabe ve mugalata şeklinde olan kıyas t&uuml;rlerine &ldquo;beş sanat&rdquo; denilmektedir. Dikkate şayandır ki felsefede kabul g&ouml;r&uuml;len tek istidlal t&uuml;r&uuml; &ldquo;burhan&rdquo; olarak bilenen (&ouml;nc&uuml;leri yakini olan) burhandır.\r\n\r\n\r\n	Fıkıhsal Kıyas\r\n\r\n\r\n	Fakihler ıstılahınca kıyas mantıktaki temsil (analoji yani benzetimli akıl y&uuml;r&uuml;tme)dir.&nbsp; Yani felsefe ve hikmetin (tahminle) bir konu hakkında elde etmiş olduğu h&uuml;km&uuml;, benzer yerlere sirayet ettirmektir.[1]\r\n\r\n\r\n	İstinbatta Fıkıhsal Kıyasın Kaynağı\r\n\r\n\r\n	Şia anlayışında fıkıh kaynakları kur&rsquo;an, s&uuml;nnet, icma ve akıldır. Ehlis&uuml;nnet arasında &ldquo;ehli rey ve kıyas ehli&rdquo; olarak meşhur olan bazıları, kur&rsquo;an, s&uuml;nnet, icma ve akılın yanı sıra kıyası da h&uuml;ccet saymışlardır. Bunların maksadında olan kıyas tarifi mantıktaki temsilin aynısıdır.\r\n\r\n\r\n	Ehlis&uuml;nnetin d&ouml;rt imamlarından bu anlamdaki kıyası kabul etmekle &ccedil;ok meşhur olan kimse Ebu Hanife&rsquo;dir. Ehlis&uuml;nnetin kıyasa y&ouml;nelmesinin nedeni bazı tarihi meselelere d&ouml;n&uuml;yor ki pratik olarak ehlis&uuml;nnetin elini ehlibeytin zengin mirasından uzaklaş olmasıdır. Şehit Mutahhari ehlis&uuml;nnetin kıyasa y&ouml;nelmesinin nedeni hakkında ş&ouml;yle diyor:\r\n\r\n\r\n	&ldquo;Ehlis&uuml;nnet pratik alanda İslami h&uuml;k&uuml;mlerde bir eksiklikle karşılaşıyor. Bir meseleyle karşılaşıyorlardı ve karşılaşmış oldukları mesele hakkında kur&rsquo;an&rsquo;da h&uuml;km&uuml;n&uuml;n beyan edilmediğini g&ouml;r&uuml;rlerdi. (Nakil edilmiş miktardaki) s&uuml;nnete m&uuml;racaat ediyorlardı s&uuml;nnette de s&ouml;z konusu meselenin h&uuml;km&uuml;n&uuml;n beyan edilmediğini m&uuml;şahede edince, h&uuml;k&uuml;ms&uuml;z da bırakılamayacağına g&ouml;re bu meselenin h&uuml;km&uuml; belirlenmesi gerekiyor ama hangi bir y&ouml;ntemle ve nasıl? İşte bu doğrultuda &ccedil;are olarak kıyas yapma y&ouml;ntemini ortaya atılar. Kıyas yani kur&rsquo;an&rsquo;da veya s&uuml;nnette h&uuml;km&uuml; belirtilmiş olan bir meselenin h&uuml;km&uuml;n&uuml;, h&uuml;km&uuml; belirlenmemiş olan s&ouml;z konusu meseleye, ikisi arasında var olan benzerlikten dolayı sirayet ettirmektir. Yani kuranı kerimde falan meselenin h&uuml;km&uuml; belirlenmiş ama karşılaştığımız meselenin h&uuml;km&uuml; ise belirlenmemiştir. Ancak ikisi arasında şu nitelikte bir benzerlik vardır. Dolayısıyla h&uuml;km&uuml; belirlenmiş olan meselenin h&uuml;km&uuml; ona benzer olan meselenin de h&uuml;km&uuml;d&uuml;r kararlaştırıyorlar. Peygamberin (s.a.a) falan meselede şu h&uuml;km&uuml; şu illet ve nedenden dolayı olabilir, aynı neden burada da var olmaktadır. O halde burada da aynı h&uuml;k&uuml;m vardır diyorlar.&nbsp; Buradaki h&uuml;k&uuml;m, &ldquo;olabilir ve şayet&rdquo; esasına bina edilmiştir. Bunun yanı sıra s&uuml;nnetin yeterli olmadığı yerler bir ve iki mesele değildi. İslam d&uuml;nyası &ouml;zellikle Abbasiler d&ouml;neminde &ccedil;ok genişlemişti. Farklı şehirler ve &uuml;lkeler fetih edilmiştir. İhtiya&ccedil;lar aralıksız mesele yaratıyorlardı. Kitaba ve s&uuml;nnete bakarlardı bu meselelerin h&uuml;km&uuml;n&uuml;n belli olmadığını g&ouml;r&uuml;rlerdi. Dolayısıyla s&uuml;rekli kıyas yaparlardı. Bu doğrultuda iki fırka şekillendi; birsi kıyasa karşı diğeri kıyası kabul etti. Malik b. Enes (kendi &ouml;mr&uuml;nde sadece iki meselede kıyas yaptığı s&ouml;ylenmektedir) ve Ahmet b. Hanbel karşı idiler. Diğer fırka kıyasın &ouml;n&uuml;n&uuml; a&ccedil;tı yedinci g&ouml;ğe kadar gitti. Ebu Hanife gibi. Ebu Hanife ş&ouml;yle diyordu: peygamberden nakledilen bu s&uuml;nnetler ger&ccedil;ekten peygambere (s.a.a.) ait olduğu kesinlikle g&uuml;venilir değildir ve bu doğrultuda ş&ouml;yle deniliyor ki Ebu Hanife ş&ouml;yle demiş: Sadece on beş hadis benim i&ccedil;in peygambere (s.a.a.) ait olduğu kesin olarak sabit olmuş, diğerleri sabit olmamıştır. Bu nedenle Ebu Hanife hadislerin Peygambere ait olduğu sabit olmadığı yerlerde kıyas yapıyordu&rdquo;.[2]&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;\r\n\r\n\r\n	Istınbatta Fıkıhsal Kıyasın Yeri\r\n\r\n\r\n	Şia, İmamlarını (a.s.) takiben baştan beri fıkıhsal kıyasa şiddetli bir şekilde muhalefet etmiş. İmamların (a.s.) fıkıhsal kıyasa karşı &ccedil;ıkmalarının temel delili şudur ki h&uuml;k&uuml;mlerin teşri edilmesine neden olan illete ve felsefeye ulaşmak fakihlerin işi olmamasıdır. Bu nedenle temsil y&ouml;ntemiyle g&ouml;zetilen m&uuml;şterek unsurun h&uuml;k&uuml;mlerde keşfedilmesi kesin olamaz. O halde fıkıhsal kıyasa dayanarak istihra&ccedil; edilen her h&uuml;k&uuml;m nakıs olabilir. Bazı rivayetlerde imam Sadık&rsquo;ın (a.s.)Ebu Hanife ile yapmış olduğu m&uuml;nazarada kıyasın konumuna ve değerine işaret edilmiş. Burada kısa bir şekilde ona değineceğiz.\r\n\r\n\r\n	İmam Sadık (a.s.) Ebu Hanife&rsquo;ye ş&ouml;yle buyurdu: &ldquo;Oru&ccedil; ve Namazdan hangisi Allah katında daha &ouml;nemli ve b&uuml;y&uuml;kt&uuml;r? Ebu Hanife, namaz daha b&uuml;y&uuml;kt&uuml;r diye cevap Verdi. İmam ş&ouml;yle dedi: o halde neden kadın hayız olduğu d&ouml;nemde kılmadığı namazı kaza etmekle m&uuml;kellef değildir ama tutmadığı orucu kaza etmekle m&uuml;kelleftir? (Normalde eğer kıyasla cevap vermeye kalkışırsan namaz daha &ouml;nemli olduğu i&ccedil;in namazı kaza etmesi gerekiyor demen lazım). Yine ş&ouml;yle buyurdu: İdrar mı k&ouml;t&uuml; yoksa meni mi? Ebu Hanife idrar k&ouml;t&uuml;d&uuml;r şeklinde cevap verdi. Senin kıyasına g&ouml;re idrar i&ccedil;in gus&uuml;l yapılması gerekir meni i&ccedil;in değil. Oysa Allah meni i&ccedil;in gusl&uuml; karar kılmış. Sonra h&uuml;km&uuml;n illetini beyan ederek ş&ouml;yle buyurdu: meni ihtiyari ve bedenin t&uuml;m yerlerinden ve ka&ccedil; g&uuml;nde bir sefer geliyor ama idrar zorunlu ve g&uuml;nde ka&ccedil; defa insandan &ccedil;ıkıyor&rdquo;.[3] &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;\r\n\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n	\r\n		\r\n			[1] RIZAYİ, Muhammed ali, &ldquo;Pejohişi Der İcaz Kur&rsquo;an&rdquo;,, Reşt: İntişarati Kitabi Mubin&rdquo;, 1381, Şemsi,, s. 85.\r\n	\r\n\r\n	\r\n		\r\n			[2] Mutahhari, Murtaza, &ldquo;Mecmuayi Asar&rdquo;, Tahran: İntişarat-i Sadra, s. 85.\r\n	\r\n\r\n	\r\n		\r\n			[3] Bkz. MECLİSİ, Muhammed Bakır, &ldquo;İhticacat&rdquo;, far&ccedil;a Terc&uuml;mesi: Musa Husrevi, Tahran, İntişarati İslami, 1379, Şemsi, c. 2, s. 119.'),(50,'tr54','<p>\r\n	İslami şiarlar Allah tarafından ibadet yerleri kılınmış ve insanlara Allah&rsquo;ı hatırlatacak yerler ve nişanelerdir. &Ouml;rneğin; Kur&rsquo;an&rsquo;da zikredilmiş Safa ve Merve ibadet i&ccedil;in tayin edilmiş iki yerdir ki hac merasiminde bu iki yerde Allah y&acirc;d ediliyor. Bunun yanı sıra İslami şiarlar i&ccedil;in bir &ccedil;ok reel &ouml;rnek (mısdak) zikredilmiştir; kişilerin M&uuml;sl&uuml;man olduğuna delalet eden alamet ve nişaneler konumunda olan namaz, hac, oru&ccedil;, zekat, kamet ve ... bunların bir kısmıdır.</p>\r\n','<p>\r\n	<br />\r\n	&nbsp;Her şeyden &ouml;nce &ldquo;şiar&rdquo; kavramının anlamı bilinmelidir. Zir bu kavramın anlamı bilindikten sonra reel &ouml;rneklerinin hangisi olduğunu teşhis etmek de onun sayesinde m&uuml;mk&uuml;n olabilir.</p>\r\n\r\n<p>\r\n	Şiar Arap&ccedil;a bir kelime olup m&uuml;fredi &ldquo;şe&rsquo;ire&rdquo; cemi de &ldquo;şe&rsquo;air&rdquo;dir. &ldquo;Şe&rsquo;ire&rdquo; kelimesi alamet ve nişane anlamında kollanılmış.[1] &nbsp;</p>\r\n\r\n<p>\r\n	Bu kelime ıstılah ve kavram olarak ibadet i&ccedil;in tayin edilmiş yer anlamındadır.[2] Kur&rsquo;an&rsquo;ı kerimde zikredilmiş Safa ve Merve, ibadet i&ccedil;in tayin edilmiş iki yerdir ve hac merasiminde bu iki yerde Allah y&acirc;d ediliyor.[3]</p>\r\n\r\n<p>\r\n	Kur&rsquo;an&rsquo;ı Kerimde Şiarlar Kavramı:</p>\r\n\r\n<p>\r\n	Arap&ccedil;a da &ldquo;şe&rsquo;ire&rdquo; kelimesinin cemi olarak gelmiş olan &ldquo;şe&rsquo;a&rsquo;ir&rdquo; ibaresi kur&rsquo;an&rsquo;ı kerimde a&ccedil;ık bir şekilde beyan edilmiştir. Allah&rsquo;u Te&acirc;l&acirc; bir&ccedil;ok ayette İslam dinin şiarları i&ccedil;in bazı reel &ouml;rneklerini beyan etmekle birlikte M&uuml;sl&uuml;manlardan ilahi şiarları b&uuml;y&uuml;k ve değerli saymaları hakkında d&uuml;stur vermiştir. Bu şiarlara değer verip onlara riayet eden m&uuml;minlerin kalben takvalı olduğuna delalet ettiğine delalet eden nişane şeklinde olduğunu bildirmiştir.[4]</p>\r\n\r\n<p>\r\n	Elbette yukarıda s&ouml;ylendiği gibi İslam&rsquo;ın şiarları Kur&rsquo;an&rsquo;da a&ccedil;ık bir şekilde beyan edilenlerle sınırlı değildir. Bilakis ibadet i&ccedil;in tayin edilmiş her yer ve Allah&rsquo;ı hatırlatan her nişane İslami şiarlardan sayılır. Ama bunların i&ccedil;inde, &ouml;rneğin; hac gibi bazıları has bir değere ve niteliğe sahiptirler. Hac İslam&rsquo;ın en &ouml;nemli şiarlarındandır.[5]&nbsp; Kur&rsquo;an&rsquo;ı kerimin bazı yerlerinde a&ccedil;ık bir şekilde buna değinilmiştir:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Ş&uuml;phesiz Safa ile Merve, Allah&rsquo;ın (dininin) nişanelerindendir&rdquo;.[6]<br />\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Kurbanlık b&uuml;y&uuml;k baş hayvanları da sizin i&ccedil;in Allah&rsquo;ın dininin nişanelerinden kıldık&rdquo;.[7]</p>\r\n\r\n<p>\r\n	Buna binaen İslami şiarlar ve kur&rsquo;an&rsquo;ın tabiriyle &ldquo;şeairu&rsquo;l-lah&rdquo; ibadet i&ccedil;in alametler ve yerlerdir. Allah onları ibadet i&ccedil;in tayin etmiş ve onlar Allah&rsquo;ı insana hatırlatırlar; kişilerin M&uuml;sl&uuml;man olduğuna delalet eden alamet ve nişaneler konumunda olan namaz hac, oru&ccedil;, zekat, kamet ve ...[8] gibi. Sapıklığa d&uuml;şmekten g&uuml;vencede kalsınlar diye M&uuml;sl&uuml;manlar bu şiarlar mihverde bir araya geliyorlardir.[9]</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] KARŞİ, Seyit Aliekber, &ldquo;Kamus-i Kur&rsquo;an&rdquo;, baskı, 6, Tahran: Darul-K&uuml;tubil İslamiye, 1412, c 4, s. 42; İsmail b. Ubad, &ldquo;el-Muhitu fi el-Luga&rdquo; Baskı 1, Beyrut: Neşri Alemi&rsquo;l-Kitap, c. 1, s. 281; CEVHERİ, İsmail b. Hummad, &ldquo;es-Sihah-Tacu&rsquo;l-Luga ve Sihahu&rsquo;l-Arabiye&rdquo;, baskı, 1, Beyrut: Darul İlm Lilmelayin, c. 2, s. 698.</p>\r\n\r\n<p>\r\n	[2] TABERİSİ, Fazl b. Hasan, &ldquo;Mecmeu&rsquo;l-Beyan fi Tefsiri&rsquo;l-Kur&rsquo;an&rdquo;, Baskı, 1, Tahran: İntişarat-i Ferahani,1374, Şemsi, c. 2, s. 130.</p>\r\n\r\n<p>\r\n	[3] TABATABAİ Allame Muhammed H&uuml;seyin, &ldquo;el-Mizan fi Tefsiril-Kur&rsquo;an&rdquo;, Fars&ccedil;a M&uuml;tercim: MUSEVİ HEMEDANİ, Seyit Muhammed Bakır, baskı, 5, Kum: Defter-i İntişarat-i İslami Camatu Mudderisin Hevze&rsquo;i İlmiye&rsquo;i Kum, 1374, Şemsi, c. 2, s. 580; TABERİSİ, Fazl b. Hasan, &ldquo;Mecmeu&rsquo;l-Beyan fi Tefsiri&rsquo;l-Kur&rsquo;an&rdquo;, Baskı, 1, Tahran: İntişarat-i Ferahani,1374, Şemsi, c. 2, s. 130</p>\r\n\r\n<p>\r\n	[4] &ldquo;Zalike ve mey y&uuml;azzim şeairallahi fe inneha min takvel kulub&rdquo; (Hac, 32).&rdquo; Vel b&uuml;dne cealnaha lek&uuml;m min şeairillahi lek&uuml;m fiha hayrun fezk&uuml;r&uuml;smellahi aleyha savaf fe iza vecebet c&uuml;nub&uuml;ha fe k&uuml;lu minha ve at&#39;im&uuml;l kania vel mu&#39;terr kezalike sehharnaha lek&uuml;m leallek&uuml;m teşk&uuml;run&rdquo;, (Hac, 36).</p>\r\n\r\n<p>\r\n	[5] AMİLİ, (Şehit Sani), Zeynuddin b. Ali, &ldquo;Ravdetu&rsquo;l-Behiye fi Şerhi&rsquo;l-L&uuml;mati&rsquo;d-Dımışkiıye el-Muhaşi-Sultanu&rsquo;l-Ulema&rdquo;, Baskı, 1, Defter-i İntişarat-i Defter-i Teblgat-i İslami Havze-i İlmiye-i Kum, c. 1 s. 217.</p>\r\n\r\n<p>\r\n	[6] Bakara, 158.</p>\r\n\r\n<p>\r\n	[7] Hac, 36.</p>\r\n\r\n<p>\r\n	[8] &ldquo;Ravdetu&rsquo;l-Behiye fi Şerhi&rsquo;l-L&uuml;mati&rsquo;d-Dımışkiıye&rdquo;, c. 1, s. 217.</p>\r\n\r\n<p>\r\n	[9] ŞEKURİ, Ebul Fazl, &ldquo;Fıkh-i Siysi İslam&rdquo;, Baskı, 2, Merkez-i İntişarat-i Defter-i Teblgat-i İslami Havze-i İlmiye-i Kum, 1377,&nbsp; s. 117.</p>\r\n','İslami şiarlar Allah tarafından ibadet yerleri kılınmış ve insanlara Allah&rsquo;ı hatırlatacak yerler ve nişanelerdir. &Ouml;rneğin; Kur&rsquo;an&rsquo;da zikredilmiş Safa ve Merve ibadet i&ccedil;in tayin edilmiş iki yerdir ki hac merasiminde bu iki yerde Allah y&acirc;d ediliyor. Bunun yanı sıra İslami şiarlar i&ccedil;in bir &ccedil;ok reel &ouml;rnek (mısdak) zikredilmiştir; kişilerin M&uuml;sl&uuml;man olduğuna delalet eden alamet ve nişaneler konumunda olan namaz, hac, oru&ccedil;, zekat, kamet ve ... bunların bir kısmıdır.','&nbsp;Her şeyden &ouml;nce &ldquo;şiar&rdquo; kavramının anlamı bilinmelidir. Zir bu kavramın anlamı bilindikten sonra reel &ouml;rneklerinin hangisi olduğunu teşhis etmek de onun sayesinde m&uuml;mk&uuml;n olabilir.\r\n\r\n\r\n	Şiar Arap&ccedil;a bir kelime olup m&uuml;fredi &ldquo;şe&rsquo;ire&rdquo; cemi de &ldquo;şe&rsquo;air&rdquo;dir. &ldquo;Şe&rsquo;ire&rdquo; kelimesi alamet ve nişane anlamında kollanılmış.[1] &nbsp;\r\n\r\n\r\n	Bu kelime ıstılah ve kavram olarak ibadet i&ccedil;in tayin edilmiş yer anlamındadır.[2] Kur&rsquo;an&rsquo;ı kerimde zikredilmiş Safa ve Merve, ibadet i&ccedil;in tayin edilmiş iki yerdir ve hac merasiminde bu iki yerde Allah y&acirc;d ediliyor.[3]\r\n\r\n\r\n	Kur&rsquo;an&rsquo;ı Kerimde Şiarlar Kavramı:\r\n\r\n\r\n	Arap&ccedil;a da &ldquo;şe&rsquo;ire&rdquo; kelimesinin cemi olarak gelmiş olan &ldquo;şe&rsquo;a&rsquo;ir&rdquo; ibaresi kur&rsquo;an&rsquo;ı kerimde a&ccedil;ık bir şekilde beyan edilmiştir. Allah&rsquo;u Te&acirc;l&acirc; bir&ccedil;ok ayette İslam dinin şiarları i&ccedil;in bazı reel &ouml;rneklerini beyan etmekle birlikte M&uuml;sl&uuml;manlardan ilahi şiarları b&uuml;y&uuml;k ve değerli saymaları hakkında d&uuml;stur vermiştir. Bu şiarlara değer verip onlara riayet eden m&uuml;minlerin kalben takvalı olduğuna delalet ettiğine delalet eden nişane şeklinde olduğunu bildirmiştir.[4]\r\n\r\n\r\n	Elbette yukarıda s&ouml;ylendiği gibi İslam&rsquo;ın şiarları Kur&rsquo;an&rsquo;da a&ccedil;ık bir şekilde beyan edilenlerle sınırlı değildir. Bilakis ibadet i&ccedil;in tayin edilmiş her yer ve Allah&rsquo;ı hatırlatan her nişane İslami şiarlardan sayılır. Ama bunların i&ccedil;inde, &ouml;rneğin; hac gibi bazıları has bir değere ve niteliğe sahiptirler. Hac İslam&rsquo;ın en &ouml;nemli şiarlarındandır.[5]&nbsp; Kur&rsquo;an&rsquo;ı kerimin bazı yerlerinde a&ccedil;ık bir şekilde buna değinilmiştir:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Ş&uuml;phesiz Safa ile Merve, Allah&rsquo;ın (dininin) nişanelerindendir&rdquo;.[6]\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Kurbanlık b&uuml;y&uuml;k baş hayvanları da sizin i&ccedil;in Allah&rsquo;ın dininin nişanelerinden kıldık&rdquo;.[7]\r\n\r\n\r\n	Buna binaen İslami şiarlar ve kur&rsquo;an&rsquo;ın tabiriyle &ldquo;şeairu&rsquo;l-lah&rdquo; ibadet i&ccedil;in alametler ve yerlerdir. Allah onları ibadet i&ccedil;in tayin etmiş ve onlar Allah&rsquo;ı insana hatırlatırlar; kişilerin M&uuml;sl&uuml;man olduğuna delalet eden alamet ve nişaneler konumunda olan namaz hac, oru&ccedil;, zekat, kamet ve ...[8] gibi. Sapıklığa d&uuml;şmekten g&uuml;vencede kalsınlar diye M&uuml;sl&uuml;manlar bu şiarlar mihverde bir araya geliyorlardir.[9]\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] KARŞİ, Seyit Aliekber, &ldquo;Kamus-i Kur&rsquo;an&rdquo;, baskı, 6, Tahran: Darul-K&uuml;tubil İslamiye, 1412, c 4, s. 42; İsmail b. Ubad, &ldquo;el-Muhitu fi el-Luga&rdquo; Baskı 1, Beyrut: Neşri Alemi&rsquo;l-Kitap, c. 1, s. 281; CEVHERİ, İsmail b. Hummad, &ldquo;es-Sihah-Tacu&rsquo;l-Luga ve Sihahu&rsquo;l-Arabiye&rdquo;, baskı, 1, Beyrut: Darul İlm Lilmelayin, c. 2, s. 698.\r\n\r\n\r\n	[2] TABERİSİ, Fazl b. Hasan, &ldquo;Mecmeu&rsquo;l-Beyan fi Tefsiri&rsquo;l-Kur&rsquo;an&rdquo;, Baskı, 1, Tahran: İntişarat-i Ferahani,1374, Şemsi, c. 2, s. 130.\r\n\r\n\r\n	[3] TABATABAİ Allame Muhammed H&uuml;seyin, &ldquo;el-Mizan fi Tefsiril-Kur&rsquo;an&rdquo;, Fars&ccedil;a M&uuml;tercim: MUSEVİ HEMEDANİ, Seyit Muhammed Bakır, baskı, 5, Kum: Defter-i İntişarat-i İslami Camatu Mudderisin Hevze&rsquo;i İlmiye&rsquo;i Kum, 1374, Şemsi, c. 2, s. 580; TABERİSİ, Fazl b. Hasan, &ldquo;Mecmeu&rsquo;l-Beyan fi Tefsiri&rsquo;l-Kur&rsquo;an&rdquo;, Baskı, 1, Tahran: İntişarat-i Ferahani,1374, Şemsi, c. 2, s. 130\r\n\r\n\r\n	[4] &ldquo;Zalike ve mey y&uuml;azzim şeairallahi fe inneha min takvel kulub&rdquo; (Hac, 32).&rdquo; Vel b&uuml;dne cealnaha lek&uuml;m min şeairillahi lek&uuml;m fiha hayrun fezk&uuml;r&uuml;smellahi aleyha savaf fe iza vecebet c&uuml;nub&uuml;ha fe k&uuml;lu minha ve at&#39;im&uuml;l kania vel mu&#39;terr kezalike sehharnaha lek&uuml;m leallek&uuml;m teşk&uuml;run&rdquo;, (Hac, 36).\r\n\r\n\r\n	[5] AMİLİ, (Şehit Sani), Zeynuddin b. Ali, &ldquo;Ravdetu&rsquo;l-Behiye fi Şerhi&rsquo;l-L&uuml;mati&rsquo;d-Dımışkiıye el-Muhaşi-Sultanu&rsquo;l-Ulema&rdquo;, Baskı, 1, Defter-i İntişarat-i Defter-i Teblgat-i İslami Havze-i İlmiye-i Kum, c. 1 s. 217.\r\n\r\n\r\n	[6] Bakara, 158.\r\n\r\n\r\n	[7] Hac, 36.\r\n\r\n\r\n	[8] &ldquo;Ravdetu&rsquo;l-Behiye fi Şerhi&rsquo;l-L&uuml;mati&rsquo;d-Dımışkiıye&rdquo;, c. 1, s. 217.\r\n\r\n\r\n	[9] ŞEKURİ, Ebul Fazl, &ldquo;Fıkh-i Siysi İslam&rdquo;, Baskı, 2, Merkez-i İntişarat-i Defter-i Teblgat-i İslami Havze-i İlmiye-i Kum, 1377,&nbsp; s. 117.'),(51,'tr55','<p>\r\n	<br />\r\n	&nbsp;Bize g&ouml;re Resul-i Ekrem&rsquo;in (s.a.a.) teşkil etmiş olduğu h&uuml;k&uuml;met ilahi bir emir idi. Ama bu emri iktiza eden nokta, bu h&uuml;k&uuml;metin insan yaşamının t&uuml;m alanlarında tesir etmesidir. İmam Bakırdan (a.s.)&nbsp; &ldquo;&hellip;velayete davet edildiği kadar hi&ccedil; bir şeye davet edilmedi&rdquo;[i] şeklinde nakledilen tabir buna y&ouml;neliktir. Yani hi&ccedil;bir kimse velayete davet edildiği kadar başka bir şeye davet edilmemiştir. Bu nedenler her şeye anlam kazandıran h&uuml;k&uuml;mettir.</p>\r\n\r\n<p>\r\n	Enbiyaların hedefi d&uuml;nya değildi. Peygamber&nbsp; (s.a.a.) h&uuml;k&uuml;meti teşkil etmekle kudret, makam ve servet peşinde değildi. Bilakis O hazret (s.a.a.)&nbsp; insanları eğitmek ve onların manevi boyutuyla alakalı duygularını y&uuml;kseltmek ve y&uuml;celtmek peşindeydi. İşte dini h&uuml;k&uuml;metin asıl işe bu şekilde idi. Peygamberin (s.a.a.) m&uuml;barek v&uuml;cudunun devamlılığı &ldquo;gadir hum&rdquo; g&uuml;n&uuml;nde imamette tecelli buluyor. Ali b. Ebu Talip den (a.s.) sonra bu v&uuml;cutsal devamlılık İmam M&uuml;&ccedil;teba ve diğer İmamların (a.s.) m&uuml;barek v&uuml;cutlarında tecelli bulmuştur.</p>\r\n\r\n<p>\r\n	Bizim inancımıza g&ouml;re &ldquo;velayeti fakih&rdquo; ink&acirc;r edilmeyecek bir asıl olarak kabul edilmiştir. Yani h&uuml;ccetin (a.f.) gaybet d&ouml;neminde -elimizin ulaşabilecek ve doğrudan doğruya onun m&uuml;barek v&uuml;cudundan yararlanabilir durumda olmadığımız i&ccedil;in- bu velayet gerekli şartlara haiz olan fakihlere ge&ccedil;miştir. Velayeti fakih masumların (a.s.) sahip oldukları imametin devamlılığı ve hatem&uuml;l enbiyanın sahip olduğu velayetin tecillisi ve devamıdır.</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	-------------<br />\r\n	[i] K&Uuml;LEYNİ, &ldquo;el-Kafi&rdquo;, Tahran: Daru&rsquo;l-K&uuml;tubi&rsquo;l-İslamiye, 1365, Şemsi, c. 2, s. 18.</p>\r\n','<p>\r\n	<br />\r\n	&nbsp;Son peygamber (s.a.a.) peygamberlik d&ouml;neminde farklı devreler yaşadı:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Gizlilik Devri: Bu devir risaletin gizli kaldığı bir devirdi. Bu gizlilik devirde tebliğ has kimselere ve sınırlı bir &ccedil;er&ccedil;evede yapılıyordu ve s&ouml;z konusu olan bu devir &uuml;&ccedil; yıl s&uuml;rd&uuml;.<br />\r\n	&nbsp;&nbsp;&nbsp;&nbsp; Aşik&acirc;r Devri: Yani bu devirde risalet umumileşti ve aşik&acirc;r bir şekilde cereyan etti. S&ouml;z konusu olan bu d&ouml;nem de on yıl s&uuml;rd&uuml;.</p>\r\n\r\n<p>\r\n	Risaletin &uuml;&ccedil; yıllık gizlilik ve on yıllık aşik&acirc;r d&ouml;nemi Mekkede s&uuml;rd&uuml;. Toplam on &uuml;&ccedil; yıl sonra peygamber Mekke&rsquo;den Medine&rsquo;ye hicret etti. Peygamber&rsquo;in (s.a.a.) Medine&rsquo;ye yapmış olduğu hicretle İslam ve M&uuml;sl&uuml;manlar i&ccedil;in yeni bir atmosfer yeni bir ortam oluştu. Oluşan bu yeni atmosferin şekillenmesiyle hazreti Resul-i Ekrem (s.a.a.) k&acirc;mil ve bir h&uuml;k&uuml;met i&ccedil;in gerekli olan t&uuml;m &ouml;zelliklere haiz olan bir h&uuml;k&uuml;meti teşkil ediyor. Ebette bu h&uuml;k&uuml;met ilk senelerinde dar sınırlar &ccedil;er&ccedil;evesinde şekillendi. Tarihi kaynaklarda nakledilen rivayetlere g&ouml;re hazreti Resul-i Ekrem (s.a.a.) hicretin ikinci yılında M&uuml;sl&uuml;man erkelerin sayısının ne kadar olduğunu &ouml;ğrenmek i&ccedil;in genel bir sayımın yapılması hakkında d&uuml;stur verdi. Yapılan sayıma g&ouml;re M&uuml;sl&uuml;man erkeklerin sayısı g&ouml;ze &ccedil;arpacak bir sayıya sahip değildi. Bize g&ouml;re bu d&ouml;nemde M&uuml;sl&uuml;manların sayısı bin&rsquo;in altında idi. Eğer bu sayıya k&uuml;&ccedil;&uuml;k &ccedil;ocukları ve kadınları da d&acirc;hil edersek M&uuml;sl&uuml;manların toplam sayısı yaklaşık 5 ve 6 bin kişi oludu. Ama peygamber-i Ekrem (s.a.a.), M&uuml;sl&uuml;manların sayısı az olmasına rağmen, k&acirc;mil ve bir h&uuml;k&uuml;metin taşıması gereken b&uuml;t&uuml;n &ouml;zelliklere sahip bir h&uuml;k&uuml;met kurdu. Elbette peygamberin (s.a.a.) hayatının son d&ouml;neminde M&uuml;sl&uuml;manların sayısı &ccedil;oğaldı. &ldquo;insanların b&ouml;l&uuml;k b&ouml;l&uuml;k Allah&rsquo;ın dinine girdiğini g&ouml;rd&uuml;n&rdquo;[1] şeklindeki ayeti kerime de bu hakikati dile getirmektedir. Peygamberin yapmış olduğu bu işi ve halı dikkate aldığımızda ş&ouml;yle bir soru akla gelir: Neden b&ouml;yle bir h&uuml;k&uuml;mete gerek duyuldu ve neden b&ouml;yle bir h&uuml;k&uuml;met teşkil edildi? Neden Peygamber (s.a.a.) ilk fırsatta b&ouml;yle bir işe koyuldu?</p>\r\n\r\n<p>\r\n	Bize g&ouml;re Resul-i Ekrem&rsquo;in (s.a.a.) teşkil etmiş olduğu h&uuml;k&uuml;met, ilahi bir emir idi. Ama bu emri iktiza eden nokta, bu h&uuml;k&uuml;metin insan yaşamının t&uuml;m alanlarında tesir etmesidir. İmam Bakırdan (a.s.)&nbsp; &ldquo;&hellip;velayete davet edildiği kadar hi&ccedil; bir şeye davet edilmedi&rdquo;[2] şeklinde nakledilen tabir buna y&ouml;neliktir. Yani hi&ccedil;bir kimse velayete &ccedil;ağırıldığı kadar başka bir şeye &ccedil;ağırılmamıştır.</p>\r\n\r\n<p>\r\n	İmam Humeyni (rh) peygamberlerin hedeflerine işaret ederek ş&ouml;yle buyuruyor: &ldquo;Enbiyalar bu g&uuml;&ccedil;leri kırmak ve bu şeytani kudretleri bastırmak i&ccedil;in gelmişlerdi. Hazreti nebiyi Ekrem de (s.a.a.) bu g&uuml;&ccedil; ve kudretleri yıkmak i&ccedil;in gelmişti. Elbette enbiyanın yapması gereken iş, bununla sınırlı değildi, bilakis bu yapılması gereken işlerden birisidir. Enbiyaların &ouml;nemli işi, insanları kemal noktasına kavuşturmaktır. Bunun dışındaki diğer t&uuml;m işler bu hedefin tahakkuk bulması i&ccedil;in birer vesile konumundadır. Asıl gaye, mutlak kemaldir&hellip; enbiya d&uuml;nya i&ccedil;in gelmiş değildiler. D&uuml;nya kemale ulaşmak i&ccedil;in bir vesiledir. Elbette d&uuml;nya ehli de bu vesileyi kemalin zıddına kollanırlar&hellip; . Kudret elde etmek ve şeytanlık i&ccedil;in d&uuml;nyayı kollanan bir kimse ile d&uuml;nyayı Allah i&ccedil;in kollanan bir kimse zati olarak birbirinden farklıdırlar. Enbiya servet toplamak, kudret elde etmek, d&uuml;nyaya ulaşmak ve h&uuml;k&uuml;mete kavuşmak i&ccedil;in bir adım bile atmamışlardır. Eğer enbiya veya b&uuml;y&uuml;k evliyalar, d&uuml;nyevi bir makam elde etmek i&ccedil;in bir adım attıklarını iddia eden birisini g&ouml;r&uuml;rseniz biliniz ki o enbiya ve b&uuml;y&uuml;k evliyaları tanıyamamıştır&hellip;&rdquo;[3]</p>\r\n\r\n<p>\r\n	&Ouml;yle ise enbiyanın hedefi d&uuml;nyevi değil; peygamber (s.a.a.), kudret, makam ve servet gibi d&uuml;nyevi şeyleri elde etmek i&ccedil;in h&uuml;k&uuml;meti teşkil etmedi. Bilakis O hazret (s.a.a.), insanları eğitmek ve onların sahip oldukları manevi boyutlarıyla alakalı var olan duyguları y&uuml;kseltmek ve y&uuml;celtmek i&ccedil;in h&uuml;k&uuml;met kurdu. İşte dini h&uuml;k&uuml;metin işi ve hedefi budur. Peygamberin (s.a.a.) m&uuml;barek v&uuml;cudunun devamlılığı &ldquo;gadir hum&rdquo; g&uuml;n&uuml;nde imamette tecelli buluyor. Eğer &ldquo;gadir hum&rdquo; g&uuml;n&uuml;nde ş&ouml;yle bir buyruk &ldquo;&hellip;Bug&uuml;n k&acirc;firler dininizden (onu yok etmekten) &uuml;mitlerini kestiler. Artık onlardan korkmayın, benden korkun. Bug&uuml;n sizin i&ccedil;in dininizi kemale erdirdim. Size nimetimi tamamladım ve sizin i&ccedil;in din olarak İsl&acirc;m&rsquo;ı se&ccedil;tim&hellip;&rdquo;[4] şekilleniyorsa kesinlikle şu anlamı ifade etmek i&ccedil;indir ki İslam&rsquo;ın kapsamış olduğu her şey meselenin bir y&uuml;z&uuml; ve peygamberin v&uuml;cutsal devamlılığını sağlamak anlamında olan velayet konusu meselenin bir diğer y&uuml;z&uuml;d&uuml;r. Bu &ouml;yle b&uuml;y&uuml;k nimettir ki onunla din k&acirc;mil oldu ve nimette tamamlanmış oldu. Daha sonra bu v&uuml;cutsal devamlılık İmam M&uuml;&ccedil;teba ve diğer İmamların (a.s.) m&uuml;barek v&uuml;cutlarında tecelli buldu.</p>\r\n\r\n<p>\r\n	&ldquo;Kesa&rdquo; hadisi Şia ve S&uuml;nni camiasında meşhur bir hadistir. Şia ve S&uuml;nni[5] kaynaklarında farklı yollardan (ravilerden) beyan edilmiştir. Her iki taife tarafından ittifakla kabul g&ouml;r&uuml;len ve her ikisinin kaynak kitaplarında nakledilen miktar ş&ouml;yledir: &ldquo;Bir g&uuml;n Peygamber (s.a.a), hz. Ali, Fatimetu&rsquo;z- Zekra, Hasan ve H&uuml;seyin &uuml;mm&uuml; Selemenin evinde bir araya geldiler. Peygamber (s.a.a.) kendi abasını kendi ve diğer d&ouml;rt kişinin &uuml;zerine attı ve bu halde iken ş&ouml;yle dua etti: &ldquo;Allah&rsquo;ım! Bunlar benim ehlibeytim ve benim has akrabalarımdır. Dolayısıyla her &ccedil;eşit pisliği onlardan gider ve onları (her &ccedil;eşit g&uuml;nahtan ve ayıplardan) pak kıl&rdquo;. Ondan sonra Cebrail (a.s.) g&ouml;klerden indi ve tathir ayetini; &ldquo;Ey Peygamberin ev halkı! Allah, sizden ancak g&uuml;nah kirini gidermek ve sizi tertemiz yapmak istiyor&rdquo;[6]&nbsp; getirdi. Peygamber&rsquo;in (s.a.a.) hanımı, &ldquo;Ehlibeyt kimdir? diye sorduğunda, Hazret ş&ouml;yle buyurdu: &ldquo;Ben, Ali, Fatime, Hasan ve H&uuml;seyin Ehlibeytiz&rdquo;.[7]&nbsp; Eğer birisi bu ayetin i&ccedil;eriği &uuml;zerinde biraz dikkatlice dursa s&ouml;z konusu beş kişinin masum olduğuna delalet ettiğini a&ccedil;ık bir şekilde g&ouml;recektir.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Bizim inancımıza g&ouml;re &ldquo;velayeti fakih&rdquo; ink&acirc;r edilmeyecek bir asıl olarak kabul edilmiştir. H&uuml;ccetin (a.f.) gaybet d&ouml;neminde -elimizin ulaşabilecek ve doğrudan doğruya onun m&uuml;barek v&uuml;cudundan yararlanabilir durumda olmadığımız i&ccedil;in- bu velayet gerekli şartlara haiz olan fakihlere ge&ccedil;miştir. Velayeti fakih masumların (a.s.) sahip oldukları imametin devamlılığı ve hatem&uuml;l enbiyanın sahip olduğu velayetin tecillisi ve devamıdır.[8]</p>\r\n\r\n<p>\r\n	Birisi ş&ouml;yle diyebilir: İnkıl&acirc;ptan &ouml;nce de insanlar namaz kılıyor, hacca gidiyor ve oru&ccedil; tutuyorlardı; İslam inkıl&acirc;bının tahakkuk bulmasıyla ne değişti ve ne ger&ccedil;ekleşti?</p>\r\n\r\n<p>\r\n	Cevaben ş&ouml;yle diyoruz: ilkin şuna tevecc&uuml;h edilmesi gerekir ki inkıl&acirc;ptan &ouml;nce halktan ka&ccedil; kişi, hangi atmosferde ve nasıl namaz kılıyordu ve g&uuml;n&uuml;m&uuml;zde nasıl kılıyorlar? İnkıl&acirc;ptan &ouml;nce &uuml;niversitesinde dindar &ouml;ğrenci ve &uuml;statlar gizli namaz kılıyorlardı. Kamunun &ouml;rf&uuml;nde inkıl&acirc;ptan &ouml;nce namaz bir değer değildi bilakis değerin zıddı sayılıyordu, dolayısıyla namaz kılanlar insanın g&ouml;z&uuml;nden d&uuml;şmemeleri i&ccedil;in namazını gizli kılıyorlardır.</p>\r\n\r\n<p>\r\n	&Ouml;zetle; dindarlık onlar i&ccedil;in bir iftihar kaynağı değildi. Zira h&acirc;kim olan toplumsal değerler dini değerler değildi. Bilakis dine zıt değerlerdi. Değerler değiştikten sonra artık namaz ve dindarlık da bizler i&ccedil;in bir iftihar kaynağı olmaya başladı.</p>\r\n\r\n<p>\r\n	İkinci olarak; bu g&uuml;n teredd&uuml;t i&ccedil;inde olan kimseleri, topluma h&acirc;kim olan atmosfer dine doğru hidayet ediyor. Oysa inkıl&acirc;ptan &ouml;nceki atmosfer onları dinsizliğe doğru g&ouml;t&uuml;r&uuml;yordu. Neticede h&uuml;k&uuml;met ile olan din bir oluşum icat eder ve diğer taraftan h&uuml;k&uuml;met de namaza, oruca ve&hellip; anlam kazandırıyor. B&ouml;yleli bir h&uuml;k&uuml;mette kılınan namaz sadece kul ile rabbi arasında var olan bir irtibatla sınırlı kalmıyor. Belki bunun yanı sıra birey ve toplumun yaşamına &ccedil;ok eseri vardır.</p>\r\n\r\n<p>\r\n	Dikkate şayan şu ki: Kuran ve İslam bize &ouml;l&ccedil;&uuml; ve belirleyici bir mizan vermiştir. Biz bu &ouml;l&ccedil;&uuml; ve mizanla kendimizi değerlendirebiliriz ve kendi hedefimize ulaşmak i&ccedil;in ne kadar başarılı olduğumuzu &ouml;l&ccedil;ebiliriz. &Ouml;rneğin kur&rsquo;an&rsquo;ı kerim ş&ouml;yle buyuruyor: &ldquo;Namazı ikame et. Zira namaz hay&acirc;sızlıktan ve m&uuml;nkerden alı koyar&rdquo;.[9] Namaz, hay&acirc;sızlık ve m&uuml;nker, bir biriyle bağlantılıdır. Toplum ve kamuda nazmın kılınması her ne kadar fazlalaşır ve nitelik kazanırsa o oranda hay&acirc;sızlık ve m&uuml;nker de azalır. Buna binaen bizim bir &ouml;l&ccedil;&uuml;m&uuml;z var ve bu &ouml;l&ccedil;&uuml;yle dini değerlerin toplumda derinleşmesinde ne kadar başarılı olduğumuzu keşfedebiliriz.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	------------------<br />\r\n	[1] Nasr, 2.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	[2] K&Uuml;LEYNİ, &ldquo;el-Kafi&rdquo;, Tahran: Daru&rsquo;l-K&uuml;tubi&rsquo;l-İslamiye, 1365, Şemsi, c. 2, s. 18.</p>\r\n\r\n<p>\r\n	[3] HUMEYNİ, Seyit Ruhullah, &ldquo;Sehife-i İma&rdquo;, baskı, 4, Taharan: Defter-i Neşri Asar-i İmam Humeyni (rh), 1386, Şemsi, c. 12, s. 425 &ndash; 426.</p>\r\n\r\n<p>\r\n	[4] Maide, 3.</p>\r\n\r\n<p>\r\n	[5] Ahmet b. Hanbel, &ldquo;Musnet&rdquo;, c. 2, s. 292; &ldquo;Fezailu&rsquo;l- Hamse Mine&rsquo;s-Sihhahi&rsquo;s-Sitte&rdquo;, c. 1, s. 214.</p>\r\n\r\n<p>\r\n	[6] Ahazap, 33.</p>\r\n\r\n<p>\r\n	[7] Bkz. İndeks: &ldquo;Mefatihul-Cinandaki Hadisi Kesanın Senedi&rdquo;</p>\r\n\r\n<p>\r\n	[8] Bkz. HADEVİ TAHRANİ, Mehdi, &ldquo;Velayet ve Diyanet&rdquo;, Kum: M&uuml;esessei Ferhengi-i hıred, velayeti fakih konusu.</p>\r\n\r\n<p>\r\n	[9] Ankebut, 45.</p>\r\n','&nbsp;Bize g&ouml;re Resul-i Ekrem&rsquo;in (s.a.a.) teşkil etmiş olduğu h&uuml;k&uuml;met ilahi bir emir idi. Ama bu emri iktiza eden nokta, bu h&uuml;k&uuml;metin insan yaşamının t&uuml;m alanlarında tesir etmesidir. İmam Bakırdan (a.s.)&nbsp; &ldquo;&hellip;velayete davet edildiği kadar hi&ccedil; bir şeye davet edilmedi&rdquo;[i] şeklinde nakledilen tabir buna y&ouml;neliktir. Yani hi&ccedil;bir kimse velayete davet edildiği kadar başka bir şeye davet edilmemiştir. Bu nedenler her şeye anlam kazandıran h&uuml;k&uuml;mettir.\r\n\r\n\r\n	Enbiyaların hedefi d&uuml;nya değildi. Peygamber&nbsp; (s.a.a.) h&uuml;k&uuml;meti teşkil etmekle kudret, makam ve servet peşinde değildi. Bilakis O hazret (s.a.a.)&nbsp; insanları eğitmek ve onların manevi boyutuyla alakalı duygularını y&uuml;kseltmek ve y&uuml;celtmek peşindeydi. İşte dini h&uuml;k&uuml;metin asıl işe bu şekilde idi. Peygamberin (s.a.a.) m&uuml;barek v&uuml;cudunun devamlılığı &ldquo;gadir hum&rdquo; g&uuml;n&uuml;nde imamette tecelli buluyor. Ali b. Ebu Talip den (a.s.) sonra bu v&uuml;cutsal devamlılık İmam M&uuml;&ccedil;teba ve diğer İmamların (a.s.) m&uuml;barek v&uuml;cutlarında tecelli bulmuştur.\r\n\r\n\r\n	Bizim inancımıza g&ouml;re &ldquo;velayeti fakih&rdquo; ink&acirc;r edilmeyecek bir asıl olarak kabul edilmiştir. Yani h&uuml;ccetin (a.f.) gaybet d&ouml;neminde -elimizin ulaşabilecek ve doğrudan doğruya onun m&uuml;barek v&uuml;cudundan yararlanabilir durumda olmadığımız i&ccedil;in- bu velayet gerekli şartlara haiz olan fakihlere ge&ccedil;miştir. Velayeti fakih masumların (a.s.) sahip oldukları imametin devamlılığı ve hatem&uuml;l enbiyanın sahip olduğu velayetin tecillisi ve devamıdır.\r\n\r\n\r\n	&nbsp;\r\n	-------------\r\n	[i] K&Uuml;LEYNİ, &ldquo;el-Kafi&rdquo;, Tahran: Daru&rsquo;l-K&uuml;tubi&rsquo;l-İslamiye, 1365, Şemsi, c. 2, s. 18.','&nbsp;Son peygamber (s.a.a.) peygamberlik d&ouml;neminde farklı devreler yaşadı:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Gizlilik Devri: Bu devir risaletin gizli kaldığı bir devirdi. Bu gizlilik devirde tebliğ has kimselere ve sınırlı bir &ccedil;er&ccedil;evede yapılıyordu ve s&ouml;z konusu olan bu devir &uuml;&ccedil; yıl s&uuml;rd&uuml;.\r\n	&nbsp;&nbsp;&nbsp;&nbsp; Aşik&acirc;r Devri: Yani bu devirde risalet umumileşti ve aşik&acirc;r bir şekilde cereyan etti. S&ouml;z konusu olan bu d&ouml;nem de on yıl s&uuml;rd&uuml;.\r\n\r\n\r\n	Risaletin &uuml;&ccedil; yıllık gizlilik ve on yıllık aşik&acirc;r d&ouml;nemi Mekkede s&uuml;rd&uuml;. Toplam on &uuml;&ccedil; yıl sonra peygamber Mekke&rsquo;den Medine&rsquo;ye hicret etti. Peygamber&rsquo;in (s.a.a.) Medine&rsquo;ye yapmış olduğu hicretle İslam ve M&uuml;sl&uuml;manlar i&ccedil;in yeni bir atmosfer yeni bir ortam oluştu. Oluşan bu yeni atmosferin şekillenmesiyle hazreti Resul-i Ekrem (s.a.a.) k&acirc;mil ve bir h&uuml;k&uuml;met i&ccedil;in gerekli olan t&uuml;m &ouml;zelliklere haiz olan bir h&uuml;k&uuml;meti teşkil ediyor. Ebette bu h&uuml;k&uuml;met ilk senelerinde dar sınırlar &ccedil;er&ccedil;evesinde şekillendi. Tarihi kaynaklarda nakledilen rivayetlere g&ouml;re hazreti Resul-i Ekrem (s.a.a.) hicretin ikinci yılında M&uuml;sl&uuml;man erkelerin sayısının ne kadar olduğunu &ouml;ğrenmek i&ccedil;in genel bir sayımın yapılması hakkında d&uuml;stur verdi. Yapılan sayıma g&ouml;re M&uuml;sl&uuml;man erkeklerin sayısı g&ouml;ze &ccedil;arpacak bir sayıya sahip değildi. Bize g&ouml;re bu d&ouml;nemde M&uuml;sl&uuml;manların sayısı bin&rsquo;in altında idi. Eğer bu sayıya k&uuml;&ccedil;&uuml;k &ccedil;ocukları ve kadınları da d&acirc;hil edersek M&uuml;sl&uuml;manların toplam sayısı yaklaşık 5 ve 6 bin kişi oludu. Ama peygamber-i Ekrem (s.a.a.), M&uuml;sl&uuml;manların sayısı az olmasına rağmen, k&acirc;mil ve bir h&uuml;k&uuml;metin taşıması gereken b&uuml;t&uuml;n &ouml;zelliklere sahip bir h&uuml;k&uuml;met kurdu. Elbette peygamberin (s.a.a.) hayatının son d&ouml;neminde M&uuml;sl&uuml;manların sayısı &ccedil;oğaldı. &ldquo;insanların b&ouml;l&uuml;k b&ouml;l&uuml;k Allah&rsquo;ın dinine girdiğini g&ouml;rd&uuml;n&rdquo;[1] şeklindeki ayeti kerime de bu hakikati dile getirmektedir. Peygamberin yapmış olduğu bu işi ve halı dikkate aldığımızda ş&ouml;yle bir soru akla gelir: Neden b&ouml;yle bir h&uuml;k&uuml;mete gerek duyuldu ve neden b&ouml;yle bir h&uuml;k&uuml;met teşkil edildi? Neden Peygamber (s.a.a.) ilk fırsatta b&ouml;yle bir işe koyuldu?\r\n\r\n\r\n	Bize g&ouml;re Resul-i Ekrem&rsquo;in (s.a.a.) teşkil etmiş olduğu h&uuml;k&uuml;met, ilahi bir emir idi. Ama bu emri iktiza eden nokta, bu h&uuml;k&uuml;metin insan yaşamının t&uuml;m alanlarında tesir etmesidir. İmam Bakırdan (a.s.)&nbsp; &ldquo;&hellip;velayete davet edildiği kadar hi&ccedil; bir şeye davet edilmedi&rdquo;[2] şeklinde nakledilen tabir buna y&ouml;neliktir. Yani hi&ccedil;bir kimse velayete &ccedil;ağırıldığı kadar başka bir şeye &ccedil;ağırılmamıştır.\r\n\r\n\r\n	İmam Humeyni (rh) peygamberlerin hedeflerine işaret ederek ş&ouml;yle buyuruyor: &ldquo;Enbiyalar bu g&uuml;&ccedil;leri kırmak ve bu şeytani kudretleri bastırmak i&ccedil;in gelmişlerdi. Hazreti nebiyi Ekrem de (s.a.a.) bu g&uuml;&ccedil; ve kudretleri yıkmak i&ccedil;in gelmişti. Elbette enbiyanın yapması gereken iş, bununla sınırlı değildi, bilakis bu yapılması gereken işlerden birisidir. Enbiyaların &ouml;nemli işi, insanları kemal noktasına kavuşturmaktır. Bunun dışındaki diğer t&uuml;m işler bu hedefin tahakkuk bulması i&ccedil;in birer vesile konumundadır. Asıl gaye, mutlak kemaldir&hellip; enbiya d&uuml;nya i&ccedil;in gelmiş değildiler. D&uuml;nya kemale ulaşmak i&ccedil;in bir vesiledir. Elbette d&uuml;nya ehli de bu vesileyi kemalin zıddına kollanırlar&hellip; . Kudret elde etmek ve şeytanlık i&ccedil;in d&uuml;nyayı kollanan bir kimse ile d&uuml;nyayı Allah i&ccedil;in kollanan bir kimse zati olarak birbirinden farklıdırlar. Enbiya servet toplamak, kudret elde etmek, d&uuml;nyaya ulaşmak ve h&uuml;k&uuml;mete kavuşmak i&ccedil;in bir adım bile atmamışlardır. Eğer enbiya veya b&uuml;y&uuml;k evliyalar, d&uuml;nyevi bir makam elde etmek i&ccedil;in bir adım attıklarını iddia eden birisini g&ouml;r&uuml;rseniz biliniz ki o enbiya ve b&uuml;y&uuml;k evliyaları tanıyamamıştır&hellip;&rdquo;[3]\r\n\r\n\r\n	&Ouml;yle ise enbiyanın hedefi d&uuml;nyevi değil; peygamber (s.a.a.), kudret, makam ve servet gibi d&uuml;nyevi şeyleri elde etmek i&ccedil;in h&uuml;k&uuml;meti teşkil etmedi. Bilakis O hazret (s.a.a.), insanları eğitmek ve onların sahip oldukları manevi boyutlarıyla alakalı var olan duyguları y&uuml;kseltmek ve y&uuml;celtmek i&ccedil;in h&uuml;k&uuml;met kurdu. İşte dini h&uuml;k&uuml;metin işi ve hedefi budur. Peygamberin (s.a.a.) m&uuml;barek v&uuml;cudunun devamlılığı &ldquo;gadir hum&rdquo; g&uuml;n&uuml;nde imamette tecelli buluyor. Eğer &ldquo;gadir hum&rdquo; g&uuml;n&uuml;nde ş&ouml;yle bir buyruk &ldquo;&hellip;Bug&uuml;n k&acirc;firler dininizden (onu yok etmekten) &uuml;mitlerini kestiler. Artık onlardan korkmayın, benden korkun. Bug&uuml;n sizin i&ccedil;in dininizi kemale erdirdim. Size nimetimi tamamladım ve sizin i&ccedil;in din olarak İsl&acirc;m&rsquo;ı se&ccedil;tim&hellip;&rdquo;[4] şekilleniyorsa kesinlikle şu anlamı ifade etmek i&ccedil;indir ki İslam&rsquo;ın kapsamış olduğu her şey meselenin bir y&uuml;z&uuml; ve peygamberin v&uuml;cutsal devamlılığını sağlamak anlamında olan velayet konusu meselenin bir diğer y&uuml;z&uuml;d&uuml;r. Bu &ouml;yle b&uuml;y&uuml;k nimettir ki onunla din k&acirc;mil oldu ve nimette tamamlanmış oldu. Daha sonra bu v&uuml;cutsal devamlılık İmam M&uuml;&ccedil;teba ve diğer İmamların (a.s.) m&uuml;barek v&uuml;cutlarında tecelli buldu.\r\n\r\n\r\n	&ldquo;Kesa&rdquo; hadisi Şia ve S&uuml;nni camiasında meşhur bir hadistir. Şia ve S&uuml;nni[5] kaynaklarında farklı yollardan (ravilerden) beyan edilmiştir. Her iki taife tarafından ittifakla kabul g&ouml;r&uuml;len ve her ikisinin kaynak kitaplarında nakledilen miktar ş&ouml;yledir: &ldquo;Bir g&uuml;n Peygamber (s.a.a), hz. Ali, Fatimetu&rsquo;z- Zekra, Hasan ve H&uuml;seyin &uuml;mm&uuml; Selemenin evinde bir araya geldiler. Peygamber (s.a.a.) kendi abasını kendi ve diğer d&ouml;rt kişinin &uuml;zerine attı ve bu halde iken ş&ouml;yle dua etti: &ldquo;Allah&rsquo;ım! Bunlar benim ehlibeytim ve benim has akrabalarımdır. Dolayısıyla her &ccedil;eşit pisliği onlardan gider ve onları (her &ccedil;eşit g&uuml;nahtan ve ayıplardan) pak kıl&rdquo;. Ondan sonra Cebrail (a.s.) g&ouml;klerden indi ve tathir ayetini; &ldquo;Ey Peygamberin ev halkı! Allah, sizden ancak g&uuml;nah kirini gidermek ve sizi tertemiz yapmak istiyor&rdquo;[6]&nbsp; getirdi. Peygamber&rsquo;in (s.a.a.) hanımı, &ldquo;Ehlibeyt kimdir? diye sorduğunda, Hazret ş&ouml;yle buyurdu: &ldquo;Ben, Ali, Fatime, Hasan ve H&uuml;seyin Ehlibeytiz&rdquo;.[7]&nbsp; Eğer birisi bu ayetin i&ccedil;eriği &uuml;zerinde biraz dikkatlice dursa s&ouml;z konusu beş kişinin masum olduğuna delalet ettiğini a&ccedil;ık bir şekilde g&ouml;recektir.&nbsp; &nbsp;\r\n\r\n\r\n	Bizim inancımıza g&ouml;re &ldquo;velayeti fakih&rdquo; ink&acirc;r edilmeyecek bir asıl olarak kabul edilmiştir. H&uuml;ccetin (a.f.) gaybet d&ouml;neminde -elimizin ulaşabilecek ve doğrudan doğruya onun m&uuml;barek v&uuml;cudundan yararlanabilir durumda olmadığımız i&ccedil;in- bu velayet gerekli şartlara haiz olan fakihlere ge&ccedil;miştir. Velayeti fakih masumların (a.s.) sahip oldukları imametin devamlılığı ve hatem&uuml;l enbiyanın sahip olduğu velayetin tecillisi ve devamıdır.[8]\r\n\r\n\r\n	Birisi ş&ouml;yle diyebilir: İnkıl&acirc;ptan &ouml;nce de insanlar namaz kılıyor, hacca gidiyor ve oru&ccedil; tutuyorlardı; İslam inkıl&acirc;bının tahakkuk bulmasıyla ne değişti ve ne ger&ccedil;ekleşti?\r\n\r\n\r\n	Cevaben ş&ouml;yle diyoruz: ilkin şuna tevecc&uuml;h edilmesi gerekir ki inkıl&acirc;ptan &ouml;nce halktan ka&ccedil; kişi, hangi atmosferde ve nasıl namaz kılıyordu ve g&uuml;n&uuml;m&uuml;zde nasıl kılıyorlar? İnkıl&acirc;ptan &ouml;nce &uuml;niversitesinde dindar &ouml;ğrenci ve &uuml;statlar gizli namaz kılıyorlardı. Kamunun &ouml;rf&uuml;nde inkıl&acirc;ptan &ouml;nce namaz bir değer değildi bilakis değerin zıddı sayılıyordu, dolayısıyla namaz kılanlar insanın g&ouml;z&uuml;nden d&uuml;şmemeleri i&ccedil;in namazını gizli kılıyorlardır.\r\n\r\n\r\n	&Ouml;zetle; dindarlık onlar i&ccedil;in bir iftihar kaynağı değildi. Zira h&acirc;kim olan toplumsal değerler dini değerler değildi. Bilakis dine zıt değerlerdi. Değerler değiştikten sonra artık namaz ve dindarlık da bizler i&ccedil;in bir iftihar kaynağı olmaya başladı.\r\n\r\n\r\n	İkinci olarak; bu g&uuml;n teredd&uuml;t i&ccedil;inde olan kimseleri, topluma h&acirc;kim olan atmosfer dine doğru hidayet ediyor. Oysa inkıl&acirc;ptan &ouml;nceki atmosfer onları dinsizliğe doğru g&ouml;t&uuml;r&uuml;yordu. Neticede h&uuml;k&uuml;met ile olan din bir oluşum icat eder ve diğer taraftan h&uuml;k&uuml;met de namaza, oruca ve&hellip; anlam kazandırıyor. B&ouml;yleli bir h&uuml;k&uuml;mette kılınan namaz sadece kul ile rabbi arasında var olan bir irtibatla sınırlı kalmıyor. Belki bunun yanı sıra birey ve toplumun yaşamına &ccedil;ok eseri vardır.\r\n\r\n\r\n	Dikkate şayan şu ki: Kuran ve İslam bize &ouml;l&ccedil;&uuml; ve belirleyici bir mizan vermiştir. Biz bu &ouml;l&ccedil;&uuml; ve mizanla kendimizi değerlendirebiliriz ve kendi hedefimize ulaşmak i&ccedil;in ne kadar başarılı olduğumuzu &ouml;l&ccedil;ebiliriz. &Ouml;rneğin kur&rsquo;an&rsquo;ı kerim ş&ouml;yle buyuruyor: &ldquo;Namazı ikame et. Zira namaz hay&acirc;sızlıktan ve m&uuml;nkerden alı koyar&rdquo;.[9] Namaz, hay&acirc;sızlık ve m&uuml;nker, bir biriyle bağlantılıdır. Toplum ve kamuda nazmın kılınması her ne kadar fazlalaşır ve nitelik kazanırsa o oranda hay&acirc;sızlık ve m&uuml;nker de azalır. Buna binaen bizim bir &ouml;l&ccedil;&uuml;m&uuml;z var ve bu &ouml;l&ccedil;&uuml;yle dini değerlerin toplumda derinleşmesinde ne kadar başarılı olduğumuzu keşfedebiliriz.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	------------------\r\n	[1] Nasr, 2.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	[2] K&Uuml;LEYNİ, &ldquo;el-Kafi&rdquo;, Tahran: Daru&rsquo;l-K&uuml;tubi&rsquo;l-İslamiye, 1365, Şemsi, c. 2, s. 18.\r\n\r\n\r\n	[3] HUMEYNİ, Seyit Ruhullah, &ldquo;Sehife-i İma&rdquo;, baskı, 4, Taharan: Defter-i Neşri Asar-i İmam Humeyni (rh), 1386, Şemsi, c. 12, s. 425 &ndash; 426.\r\n\r\n\r\n	[4] Maide, 3.\r\n\r\n\r\n	[5] Ahmet b. Hanbel, &ldquo;Musnet&rdquo;, c. 2, s. 292; &ldquo;Fezailu&rsquo;l- Hamse Mine&rsquo;s-Sihhahi&rsquo;s-Sitte&rdquo;, c. 1, s. 214.\r\n\r\n\r\n	[6] Ahazap, 33.\r\n\r\n\r\n	[7] Bkz. İndeks: &ldquo;Mefatihul-Cinandaki Hadisi Kesanın Senedi&rdquo;\r\n\r\n\r\n	[8] Bkz. HADEVİ TAHRANİ, Mehdi, &ldquo;Velayet ve Diyanet&rdquo;, Kum: M&uuml;esessei Ferhengi-i hıred, velayeti fakih konusu.\r\n\r\n\r\n	[9] Ankebut, 45.'),(2039,'tr2194','<p>\r\n	Son 1 cevap ı</p>\r\n','','Son 1 cevap ı',''),(2040,'tr2177','<p>\r\n	Aleykumusselam, saygıdeğer kardeşim, her ne kadar Ramazan ayı ge&ccedil;miştir ve sorunuz ramazan ayı ile ilgilidir. Ancak elinizde bir &ouml;l&ccedil;&uuml; olması hasebiyle arz ediyorum ki, bahsettiğiniz ayet-i kerimede ge&ccedil;en, beyaz ipliğin siyah iplikten ayrılmasından maksat, şafak vaktinde doğu ufkunda oluşan beyazlığın gecenin karanlığından ayrılmasıdır. Bunun ise bu g&uuml;n şehir ortamında &ccedil;ıplak g&ouml;zle hala da uzman olmayan kişilerce teşhis edilmesi imk&acirc;nsızdır. Dolayısıyla ister ehlibeyt ister ehlis&uuml;nnet mektebi uzmanlarınca hazırlanan imsakiyeler vardır. Bu imsakiyeler genellikle doğrudur. Bu hususta ehlibeyt fıkhı ile ehlis&uuml;nnet fıkhı arasında bir g&ouml;r&uuml;ş ayrılığı s&ouml;z konusu değildir. Dolayısıyla da her iki fırkanın uzmanlarınca hazırlanan imsakiyeler de birbirlerine pek yakındır ve birbirleriyle &ouml;rt&uuml;şmekteler. &Ouml;rneğin, T&uuml;rkiye diyanet vakfının hazırladığı imsakiye ile İran Tahran &uuml;niversitesinin hazırladığı imsakiye arasındaki fark iki dakikayı ge&ccedil;memektedir. Bu y&uuml;zden de T&uuml;rkiye&#39;de oru&ccedil; tutmak isteyen kimse, eğer ehlibeyt mektebi uzmanlarınca hazırlanan imsakiyeye ulaşamıyorsa, diyanetin hazırladığı imsakiyeyi esas alması icap etmektedir. Bunun aksini yaparsa, orucu batıl olur.</p>\r\n\r\n<p>\r\n	Ancak ne var ki T&uuml;rkiye&#39;de sabah ezanıyla ilgili yapılan uygulama bazen insanların zihinlerinin karışmasına yol a&ccedil;maktadır. O da şudur ki, T&uuml;rkiye&#39;de diyanet Ramazan ayında insanların oru&ccedil;larına bir halel gelmemesi ve sahih oru&ccedil; tutmalarını sağlamak i&ccedil;in sabah ezanını imsak vaktinde, yani doğru şafak vaktinde okuturken, Ramazan dışında insanlara kolaylık sağlamak ve Hanefi fıkhında bulunan Sabah namazını havanın iyice aydınlandığı zamanda kılmanın s&uuml;nnet olduğuna dair g&ouml;r&uuml;şe riayet etmek i&ccedil;in, Ramazan dışında sabah ezanını g&uuml;neşin &ccedil;ıkmasına bir saat kala okuturlar, bu ise zamanına g&ouml;re bazen sabah ezanının imsak vaktinden ortalama bir saat bazen yarım saat daha ge&ccedil; okunmasını sağlamaktadır.</p>\r\n\r\n<p>\r\n	Bu uygulama sizin zihninizi karıştırmasın, orucunuzu her zaman imsak vaktine g&ouml;re tutunuz, imsak vaktinden sonra orucu batıl eden şeylerden mutlaka sakınmanız icap eder, sabah namazını da imsak vaktinden birka&ccedil; dakika sonra kılabilirsiniz, ehlibeyt fıkhında sabah namazını havanın aydınlanmasına kadar bekletmek s&uuml;nnet değildir.&nbsp; Saygılarımla</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','','Aleykumusselam, saygıdeğer kardeşim, her ne kadar Ramazan ayı ge&ccedil;miştir ve sorunuz ramazan ayı ile ilgilidir. Ancak elinizde bir &ouml;l&ccedil;&uuml; olması hasebiyle arz ediyorum ki, bahsettiğiniz ayet-i kerimede ge&ccedil;en, beyaz ipliğin siyah iplikten ayrılmasından maksat, şafak vaktinde doğu ufkunda oluşan beyazlığın gecenin karanlığından ayrılmasıdır. Bunun ise bu g&uuml;n şehir ortamında &ccedil;ıplak g&ouml;zle hala da uzman olmayan kişilerce teşhis edilmesi imk&acirc;nsızdır. Dolayısıyla ister ehlibeyt ister ehlis&uuml;nnet mektebi uzmanlarınca hazırlanan imsakiyeler vardır. Bu imsakiyeler genellikle doğrudur. Bu hususta ehlibeyt fıkhı ile ehlis&uuml;nnet fıkhı arasında bir g&ouml;r&uuml;ş ayrılığı s&ouml;z konusu değildir. Dolayısıyla da her iki fırkanın uzmanlarınca hazırlanan imsakiyeler de birbirlerine pek yakındır ve birbirleriyle &ouml;rt&uuml;şmekteler. &Ouml;rneğin, T&uuml;rkiye diyanet vakfının hazırladığı imsakiye ile İran Tahran &uuml;niversitesinin hazırladığı imsakiye arasındaki fark iki dakikayı ge&ccedil;memektedir. Bu y&uuml;zden de T&uuml;rkiye&#39;de oru&ccedil; tutmak isteyen kimse, eğer ehlibeyt mektebi uzmanlarınca hazırlanan imsakiyeye ulaşamıyorsa, diyanetin hazırladığı imsakiyeyi esas alması icap etmektedir. Bunun aksini yaparsa, orucu batıl olur.\r\n\r\n\r\n	Ancak ne var ki T&uuml;rkiye&#39;de sabah ezanıyla ilgili yapılan uygulama bazen insanların zihinlerinin karışmasına yol a&ccedil;maktadır. O da şudur ki, T&uuml;rkiye&#39;de diyanet Ramazan ayında insanların oru&ccedil;larına bir halel gelmemesi ve sahih oru&ccedil; tutmalarını sağlamak i&ccedil;in sabah ezanını imsak vaktinde, yani doğru şafak vaktinde okuturken, Ramazan dışında insanlara kolaylık sağlamak ve Hanefi fıkhında bulunan Sabah namazını havanın iyice aydınlandığı zamanda kılmanın s&uuml;nnet olduğuna dair g&ouml;r&uuml;şe riayet etmek i&ccedil;in, Ramazan dışında sabah ezanını g&uuml;neşin &ccedil;ıkmasına bir saat kala okuturlar, bu ise zamanına g&ouml;re bazen sabah ezanının imsak vaktinden ortalama bir saat bazen yarım saat daha ge&ccedil; okunmasını sağlamaktadır.\r\n\r\n\r\n	Bu uygulama sizin zihninizi karıştırmasın, orucunuzu her zaman imsak vaktine g&ouml;re tutunuz, imsak vaktinden sonra orucu batıl eden şeylerden mutlaka sakınmanız icap eder, sabah namazını da imsak vaktinden birka&ccedil; dakika sonra kılabilirsiniz, ehlibeyt fıkhında sabah namazını havanın aydınlanmasına kadar bekletmek s&uuml;nnet değildir.&nbsp; Saygılarımla\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;',''),(52,'tr56','<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Felsefi a&ccedil;ıdan en aşağı dereceden v&uuml;cudun en &uuml;st mertebesine varıncaya kadar varlıkların seyri her zaman &ouml;yle bir şekildedir ki v&uuml;cutsal olarak en alttaki derece daha &uuml;steki mertebenin tenezz&uuml;l etmiş mertebesidir. Daha &uuml;st ve k&acirc;mil mertebe de, kendisinin aşağısında olan mertebenin kemaline sahiptir. Bu silsilenin bir ucunda b&uuml;t&uuml;n kemalleri mutlak bir şekilde kendisinde bulundura mutlak bir v&uuml;cut karar almıştır. V&uuml;cut silsilesinin bir ucunda bulunan bu mutlak varlığın sahip olduğu kemallerden birisi de irade ve ihtiyar sıfatıdır. Bu sıfat v&uuml;cudun t&uuml;m mertebelerine, her mertebenin sahip olduğu kabiliyet oranında tenezz&uuml;l etmiştir. Bu bakışla irade ve ihtiyarın farklı t&uuml;rleri muhtelif dereceleriyle b&uuml;t&uuml;n varlıklarda var olmuş ve ilahi meşiyet yaratıkların v&uuml;cut mecrasından cari olunuyor.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Buna binaen &ldquo;eğer Allah insanı diğer yaratıklar gibi onların ihtiyarı olmaksızın kemale ulaştırsa bunun işk&acirc;lı ne olabilir&rdquo; şeklinde sorulan bu sorunun temeli, felsefi a&ccedil;ıdan yanlış faraziyelere bina edilmiştir. Cebri tek&acirc;m&uuml;l&uuml;n muhal oluşu şunun i&ccedil;indir ki irade ve ihtiyar v&uuml;cudun zatındandır. Bu nedenledir ki varlığın tek&acirc;m&uuml;l&uuml; cebri şeklinde olduğunu tasavvur etmek şu anlamdadır ki varlık v&uuml;cutsal olarak tek&acirc;m&uuml;le ulaştığı halde tek&acirc;m&uuml;le sahip değildir. Oysaki her ikisi tek bir şeydir. Yani bir diğerinin aynısıdır. İhtiyarın en &uuml;st mertebesine haiz ve bundan dolayı ilahi hilafet makamına mazhar olan insan hususunda da durum aynıdır. Aslında ihtiyar sıfatının kendisi ilahi hilafet makamının kendisidir. İşte sahip olduğu bu ihtiyar makamından dolayıdır ki kendisi b&uuml;t&uuml;n yaratıklardan daha faziletli kılınmıştır. Bunu insandan selbetmek aslında bu makamın kendisini ondan selbetmek anlamındadır. Bu da nakti garaz yani hedefe aykırı ve ters hareket etmektir.</p>\r\n\r\n<p>\r\n	Başka bir tabirle tek&acirc;m&uuml;l sadece v&uuml;cudun mertebelerinde ger&ccedil;ekleşiyor. V&uuml;cudun mertebelerindeki tek&acirc;m&uuml;l ise ihtiyarın mertebelerindeki tek&acirc;m&uuml;l&uuml;n aynısıdır. İşte &ouml;rfte bu t&uuml;r tek&acirc;m&uuml;le aşk denilmektedir. Bu da ilahi bir emanet ve ihtiyarın zatı ve aslı sayılmaktadır. İnsanın en &uuml;st mertebedeki tek&acirc;m&uuml;l&uuml; ilahi hilafette asıl itibariyle ilahi aşkta fani ve Allah ile bakı (fena&uuml; fillah beka&uuml; billah) kalmaktır. İşte bu mertebenin kendisi zati itibariyle zaten en &uuml;st mertebeyi gerekmektedir.&nbsp;</p>\r\n','<p>\r\n	<br />\r\n	&nbsp;İnsanın tekam&uuml;l&uuml;nde ihtiyarın gerekliliği hakkında sorulan soru felsefi bir cevap gerektiren felsefi bir soru olmaktansa kelami ve kelami konuların etkisinde kalınarak ortaya atılan bir ş&uuml;phedir.&nbsp;&nbsp; Ama eğer felsefi g&ouml;r&uuml;şle bu konuya değinmek istesek tek&acirc;m&uuml;l hakkında da v&uuml;cut ve ilahi adalette ihtiyarın konumunu v&uuml;cutsal bakımından değerlendirmeye tabi tutmak gerekmektedir.</p>\r\n\r\n<p>\r\n	&ldquo;Felsefe-i Mutalilye&rdquo; ve &ldquo;teorik İrfan&rdquo; bu konular hakkında &ouml;n&uuml;m&uuml;ze, bir&ccedil;ok m&uuml;phem ve sorun i&ccedil;in cevap olabilecek bir yol haritasını sergileyebilir. Varlık &acirc;lemine y&ouml;nelik olan bu bakış a&ccedil;ısında derinleşmenin kendisi s&ouml;z konusu ş&uuml;phelerin kendiliğinden ortadan kaldırmasını sağlıyor.</p>\r\n\r\n<p>\r\n	Felsefe a&ccedil;ısından tekam&uuml;lde ihtiyar ve iradenin konumunu a&ccedil;ıklamak i&ccedil;in şu mukaddimenin beyanı lazım gelmektedir: Y&uuml;kselişe doğru (kavsi sudi) şekillenen v&uuml;cutsal hareket, madde merhalesinden başlamış ilahi makama varıncaya kadar devam ediyor ki ilahi hilafet varlık aleminin gayesi sayılmaktadır.</p>\r\n\r\n<p>\r\n	V&uuml;cudun her mertebesi ve tek&acirc;m&uuml;l&uuml;n her derecesi; en alt ve d&uuml;ş&uuml;k mertebesinden en y&uuml;ksek ve y&uuml;ce mertebesine kadar &ldquo;v&uuml;cudi repti&rsquo;n&rdquo; (bağ konumunda olan v&uuml;cut) bir derecesine sahiptir. Sahip olduğu bu v&uuml;cut varlığının sahip olduğu mertebenin hak Te&acirc;l&acirc;&rsquo;dan yakınlık derecesini g&ouml;steren mizandır. Her mertebe kendisinden d&uuml;ş&uuml;k olan kemal mertebesine sahip ve aşağıdaki mertebelerde kendilerinden &uuml;st&uuml;n olan mertebelerin sahip olduğu kemale sahip, elbette kendilerinin bulundukları mertebeye m&uuml;nasip bir şekilde.</p>\r\n\r\n<p>\r\n	B&ouml;ylece v&uuml;cudun muhtelif kemalleri her mevcutta sahip olduğu v&uuml;cutsal şiddet oranında y&uuml;kseliyor ve bu kemalin aşağıdaki menzilelere tenezz&uuml;l etmesi sahip olduğu kabiliyet oranında zahir oluyor. V&uuml;cutsal olan bu kemallerden birisi irade ve ihtiyar sıfatıdır. Her mertebede onun has bir miktarı zahir oluyor.</p>\r\n\r\n<p>\r\n	Arifler b&uuml;t&uuml;n yaratıklarda cari ve s&acirc;ri olan bu genel ve kapsamlı kavrama aşk tabirinin yakıştırmışlardır. Kuranı kerimde de yaratıkların secdesi ve tesbihi şeklinde tabir edilmiştir. Bu bakış a&ccedil;ısıyla hi&ccedil;bir varlık ne cemadat ve nede bitkisel varlıklar bundan m&uuml;stesna değildirler.</p>\r\n\r\n<p>\r\n	Nitekim Molla Hadi Sebzevari ihtiyarin mertebelerinin v&uuml;cut &acirc;leminde cereyan ettiği konusu hakkında ş&ouml;yle diyor: &ldquo;B&uuml;t&uuml;n eşyalar muhtar, irade, ihtiyar ve kudret sahibi olan varlığın (Allahın) mazharı olma gereğince b&uuml;t&uuml;n varlıklar ihtiyar sıfatına sahibidirler. Cemadatlar bile sahip oldukları kabiliyetlerince (zarfiyet) ihtiyar sahibidirler. &Ouml;yle ise insan ihtiyar ve kudret sahibi olan varlığın zuhurudur. Bu nedenle onda kudret ve ihtiyar vardır&rdquo;.[1]</p>\r\n\r\n<p>\r\n	Buna binaen irade, belki ihtiyarı v&uuml;cudun zatında ve onun t&uuml;m mertebelerinde var olduğunu ve onun zatından olduğunu kabul edersek (ki felsefi olarak kabul etmek gerekir) bunu g&ouml;receğiz ki felsefi a&ccedil;ıdan ihtiyar ve iradesiz bir varlığın tek&acirc;m&uuml;l bulacağını tasavvur etmek imk&acirc;nsızdır. Bir varlığın cebri ve iradesiz bir şekilde tek&acirc;m&uuml;le vardığını tasavvur etmek şu anlamdadır ki v&uuml;cutsal tek&acirc;m&uuml;l&uuml;n olduğu halde ihtiyardaki tek&acirc;m&uuml;le sahip değildir. Oysaki bu ikisi tek bir şey idi ve lazim melzum idiler. İhtiyarın en &uuml;st&uuml;n mertebesine sahip olan insan hususunda da onun ilahi hilafet makamı y&uuml;ce ihtiyar makamının aynısı ve onun b&uuml;t&uuml;n yaratıklardan daha faziletli olmasına neden olan unsurda işte bu niteliktir. İhtiyar sahibi olma niteliğini insandan selbetmek onun sahip olduğu bu makamı ondan selbetmek demektir. Bu da nakdigarez sayılmaktadır.</p>\r\n\r\n<p>\r\n	Başka bir beyanla v&uuml;cudun her mertebesinde var olan ihtiyar ikincisel bir şey değildir. Bilakis her mertebenin zatından sayılıyor. Buna binaen ihtiyar niteliği v&uuml;cudun zatından ayırt edilemez.</p>\r\n\r\n<p>\r\n	B&ouml;ylece felsefi a&ccedil;ıdan varlık &acirc;leminde ki onun b&uuml;t&uuml;n mertebelerinde şuur ve bilin&ccedil; var olmaktadır cebir diye bir şey h&acirc;kim değildir ki insan ondan istisna edilmiş olsun. Bilakis tam tersine insan yalnız değil b&uuml;t&uuml;n varlık &acirc;lemindeki t&uuml;m yaratıklar tefviz olmaksızın ihtiyar sahibi olma kapsamındadır. Ama insanda, onu ilahi hilafet makamına layık kılacak derecede has bir irade var olmaktadır. Sahip olduğu has iradeye ilahi emanet de tabir edilmiştir. İnsanın asıl makamı olan makam işte bu makamdır. Evrenin t&uuml;m varlık ve yaratıklarından farklılaştıran ve daha değerli hale getiren makamda bu makamdır. Kuran kerimde bu bağlamda ş&ouml;yle buyrulmaktadır: &ldquo;Ş&uuml;phesiz biz emaneti g&ouml;klere, yere ve dağlara teklif ettik de onlar onu y&uuml;klenmek istemediler, ondan &ccedil;ekindiler. Onu insan y&uuml;klendi. &Ccedil;&uuml;nk&uuml; o &ccedil;ok zalimdir, &ccedil;ok cahildir&rdquo;.[2]</p>\r\n\r\n<p>\r\n	Bu nedenle insan bağlamında ihtiyar sahibi olmaksızın genel anlamıyla tek&acirc;m&uuml;le erişmek ve has anlamıyla ilahi hilafete ve velayete varmak akli olarak imk&acirc;nsızdır. Bu bakımdandır ki Allahın iradesi ilk baştan beri yaratıklar bazında en &uuml;st&uuml;n feyze taalluk etmiştir. Ama yaratıkların iktizaları zati olarak bunun k&acirc;mil bir şekilde zuhur etmesine mani olmuştur.</p>\r\n\r\n<p>\r\n	Her &ccedil;ı hest ez kamet-i na saz bi endam-i ma&rsquo;st</p>\r\n\r\n<p>\r\n	Ver ne teşrif tu ber balayi kesi kutah nist</p>\r\n\r\n<p>\r\n	Yani ne varsa bizim endamsız ve uygun olmayışımızdandır Yoksa senin kimsenin &uuml;zerine teşrif buyurman hi&ccedil;te zor değildir.</p>\r\n\r\n<p>\r\n	Yapılan a&ccedil;ıklamalardan v&uuml;cutsal tek&acirc;m&uuml;l ihtiyarın tek&acirc;m&uuml;l&uuml;n aynısı ve onun en y&uuml;ce ve y&uuml;ksek mertebesi Allahın halifesi olmaktır. İrfan bakımından da ilahi hilafet zati itibariyle bu anlamdadır ki nihayet insan aşkta Allah&rsquo;ta fani olup Onun la baki kalmaktır. Bu da aşkın en &uuml;st&uuml;n derecesini gerektirir. Aşk da ihtiyarın kendisidir. Buna binaen insanın nihai tek&acirc;m&uuml;l&uuml; ki Allahın meşiyet aynası olmaktır aşk denilen cevherin olmaksızın ger&ccedil;ekleşmesi zati itibariyle imk&acirc;nsızdır. Aşk ile cebrin arası kesinlikle iyi değildir. Bilakis aşk ihtiyarın asıl t&ouml;z&uuml;d&uuml;r.[3]</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Kadrdan Karameliki, Muhammed H&uuml;seyin, &ldquo;Nigahi Sivum bı Cebr ve İhtiyar&rdquo;, s. 159. (Molla Hadi Sebzevari, &ldquo;Esraru&rsquo;l-Hikem&rdquo; adlı esierinden alıntı yapılmış, s. 113).</p>\r\n\r\n<p>\r\n	[2] Ahzap, 72.</p>\r\n\r\n<p>\r\n	[3] Bu konu bağlamda daha fazla bilgi edinmek i&ccedil;in filozoflar perspektifinden&nbsp; &ldquo;emrun beynel ermen&rdquo; konusuyla alakalı bahislere bakınız. Hakeza barzah alminde irade ve ihtiyar ve hakeza v&uuml;cudun mertebeleri konusunda yazılan a&ccedil;ıklamalara m&uuml;racaat ediniz.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Felsefi a&ccedil;ıdan en aşağı dereceden v&uuml;cudun en &uuml;st mertebesine varıncaya kadar varlıkların seyri her zaman &ouml;yle bir şekildedir ki v&uuml;cutsal olarak en alttaki derece daha &uuml;steki mertebenin tenezz&uuml;l etmiş mertebesidir. Daha &uuml;st ve k&acirc;mil mertebe de, kendisinin aşağısında olan mertebenin kemaline sahiptir. Bu silsilenin bir ucunda b&uuml;t&uuml;n kemalleri mutlak bir şekilde kendisinde bulundura mutlak bir v&uuml;cut karar almıştır. V&uuml;cut silsilesinin bir ucunda bulunan bu mutlak varlığın sahip olduğu kemallerden birisi de irade ve ihtiyar sıfatıdır. Bu sıfat v&uuml;cudun t&uuml;m mertebelerine, her mertebenin sahip olduğu kabiliyet oranında tenezz&uuml;l etmiştir. Bu bakışla irade ve ihtiyarın farklı t&uuml;rleri muhtelif dereceleriyle b&uuml;t&uuml;n varlıklarda var olmuş ve ilahi meşiyet yaratıkların v&uuml;cut mecrasından cari olunuyor.\r\n\r\n\r\n	Buna binaen &ldquo;eğer Allah insanı diğer yaratıklar gibi onların ihtiyarı olmaksızın kemale ulaştırsa bunun işk&acirc;lı ne olabilir&rdquo; şeklinde sorulan bu sorunun temeli, felsefi a&ccedil;ıdan yanlış faraziyelere bina edilmiştir. Cebri tek&acirc;m&uuml;l&uuml;n muhal oluşu şunun i&ccedil;indir ki irade ve ihtiyar v&uuml;cudun zatındandır. Bu nedenledir ki varlığın tek&acirc;m&uuml;l&uuml; cebri şeklinde olduğunu tasavvur etmek şu anlamdadır ki varlık v&uuml;cutsal olarak tek&acirc;m&uuml;le ulaştığı halde tek&acirc;m&uuml;le sahip değildir. Oysaki her ikisi tek bir şeydir. Yani bir diğerinin aynısıdır. İhtiyarın en &uuml;st mertebesine haiz ve bundan dolayı ilahi hilafet makamına mazhar olan insan hususunda da durum aynıdır. Aslında ihtiyar sıfatının kendisi ilahi hilafet makamının kendisidir. İşte sahip olduğu bu ihtiyar makamından dolayıdır ki kendisi b&uuml;t&uuml;n yaratıklardan daha faziletli kılınmıştır. Bunu insandan selbetmek aslında bu makamın kendisini ondan selbetmek anlamındadır. Bu da nakti garaz yani hedefe aykırı ve ters hareket etmektir.\r\n\r\n\r\n	Başka bir tabirle tek&acirc;m&uuml;l sadece v&uuml;cudun mertebelerinde ger&ccedil;ekleşiyor. V&uuml;cudun mertebelerindeki tek&acirc;m&uuml;l ise ihtiyarın mertebelerindeki tek&acirc;m&uuml;l&uuml;n aynısıdır. İşte &ouml;rfte bu t&uuml;r tek&acirc;m&uuml;le aşk denilmektedir. Bu da ilahi bir emanet ve ihtiyarın zatı ve aslı sayılmaktadır. İnsanın en &uuml;st mertebedeki tek&acirc;m&uuml;l&uuml; ilahi hilafette asıl itibariyle ilahi aşkta fani ve Allah ile bakı (fena&uuml; fillah beka&uuml; billah) kalmaktır. İşte bu mertebenin kendisi zati itibariyle zaten en &uuml;st mertebeyi gerekmektedir.&nbsp;','&nbsp;İnsanın tekam&uuml;l&uuml;nde ihtiyarın gerekliliği hakkında sorulan soru felsefi bir cevap gerektiren felsefi bir soru olmaktansa kelami ve kelami konuların etkisinde kalınarak ortaya atılan bir ş&uuml;phedir.&nbsp;&nbsp; Ama eğer felsefi g&ouml;r&uuml;şle bu konuya değinmek istesek tek&acirc;m&uuml;l hakkında da v&uuml;cut ve ilahi adalette ihtiyarın konumunu v&uuml;cutsal bakımından değerlendirmeye tabi tutmak gerekmektedir.\r\n\r\n\r\n	&ldquo;Felsefe-i Mutalilye&rdquo; ve &ldquo;teorik İrfan&rdquo; bu konular hakkında &ouml;n&uuml;m&uuml;ze, bir&ccedil;ok m&uuml;phem ve sorun i&ccedil;in cevap olabilecek bir yol haritasını sergileyebilir. Varlık &acirc;lemine y&ouml;nelik olan bu bakış a&ccedil;ısında derinleşmenin kendisi s&ouml;z konusu ş&uuml;phelerin kendiliğinden ortadan kaldırmasını sağlıyor.\r\n\r\n\r\n	Felsefe a&ccedil;ısından tekam&uuml;lde ihtiyar ve iradenin konumunu a&ccedil;ıklamak i&ccedil;in şu mukaddimenin beyanı lazım gelmektedir: Y&uuml;kselişe doğru (kavsi sudi) şekillenen v&uuml;cutsal hareket, madde merhalesinden başlamış ilahi makama varıncaya kadar devam ediyor ki ilahi hilafet varlık aleminin gayesi sayılmaktadır.\r\n\r\n\r\n	V&uuml;cudun her mertebesi ve tek&acirc;m&uuml;l&uuml;n her derecesi; en alt ve d&uuml;ş&uuml;k mertebesinden en y&uuml;ksek ve y&uuml;ce mertebesine kadar &ldquo;v&uuml;cudi repti&rsquo;n&rdquo; (bağ konumunda olan v&uuml;cut) bir derecesine sahiptir. Sahip olduğu bu v&uuml;cut varlığının sahip olduğu mertebenin hak Te&acirc;l&acirc;&rsquo;dan yakınlık derecesini g&ouml;steren mizandır. Her mertebe kendisinden d&uuml;ş&uuml;k olan kemal mertebesine sahip ve aşağıdaki mertebelerde kendilerinden &uuml;st&uuml;n olan mertebelerin sahip olduğu kemale sahip, elbette kendilerinin bulundukları mertebeye m&uuml;nasip bir şekilde.\r\n\r\n\r\n	B&ouml;ylece v&uuml;cudun muhtelif kemalleri her mevcutta sahip olduğu v&uuml;cutsal şiddet oranında y&uuml;kseliyor ve bu kemalin aşağıdaki menzilelere tenezz&uuml;l etmesi sahip olduğu kabiliyet oranında zahir oluyor. V&uuml;cutsal olan bu kemallerden birisi irade ve ihtiyar sıfatıdır. Her mertebede onun has bir miktarı zahir oluyor.\r\n\r\n\r\n	Arifler b&uuml;t&uuml;n yaratıklarda cari ve s&acirc;ri olan bu genel ve kapsamlı kavrama aşk tabirinin yakıştırmışlardır. Kuranı kerimde de yaratıkların secdesi ve tesbihi şeklinde tabir edilmiştir. Bu bakış a&ccedil;ısıyla hi&ccedil;bir varlık ne cemadat ve nede bitkisel varlıklar bundan m&uuml;stesna değildirler.\r\n\r\n\r\n	Nitekim Molla Hadi Sebzevari ihtiyarin mertebelerinin v&uuml;cut &acirc;leminde cereyan ettiği konusu hakkında ş&ouml;yle diyor: &ldquo;B&uuml;t&uuml;n eşyalar muhtar, irade, ihtiyar ve kudret sahibi olan varlığın (Allahın) mazharı olma gereğince b&uuml;t&uuml;n varlıklar ihtiyar sıfatına sahibidirler. Cemadatlar bile sahip oldukları kabiliyetlerince (zarfiyet) ihtiyar sahibidirler. &Ouml;yle ise insan ihtiyar ve kudret sahibi olan varlığın zuhurudur. Bu nedenle onda kudret ve ihtiyar vardır&rdquo;.[1]\r\n\r\n\r\n	Buna binaen irade, belki ihtiyarı v&uuml;cudun zatında ve onun t&uuml;m mertebelerinde var olduğunu ve onun zatından olduğunu kabul edersek (ki felsefi olarak kabul etmek gerekir) bunu g&ouml;receğiz ki felsefi a&ccedil;ıdan ihtiyar ve iradesiz bir varlığın tek&acirc;m&uuml;l bulacağını tasavvur etmek imk&acirc;nsızdır. Bir varlığın cebri ve iradesiz bir şekilde tek&acirc;m&uuml;le vardığını tasavvur etmek şu anlamdadır ki v&uuml;cutsal tek&acirc;m&uuml;l&uuml;n olduğu halde ihtiyardaki tek&acirc;m&uuml;le sahip değildir. Oysaki bu ikisi tek bir şey idi ve lazim melzum idiler. İhtiyarın en &uuml;st&uuml;n mertebesine sahip olan insan hususunda da onun ilahi hilafet makamı y&uuml;ce ihtiyar makamının aynısı ve onun b&uuml;t&uuml;n yaratıklardan daha faziletli olmasına neden olan unsurda işte bu niteliktir. İhtiyar sahibi olma niteliğini insandan selbetmek onun sahip olduğu bu makamı ondan selbetmek demektir. Bu da nakdigarez sayılmaktadır.\r\n\r\n\r\n	Başka bir beyanla v&uuml;cudun her mertebesinde var olan ihtiyar ikincisel bir şey değildir. Bilakis her mertebenin zatından sayılıyor. Buna binaen ihtiyar niteliği v&uuml;cudun zatından ayırt edilemez.\r\n\r\n\r\n	B&ouml;ylece felsefi a&ccedil;ıdan varlık &acirc;leminde ki onun b&uuml;t&uuml;n mertebelerinde şuur ve bilin&ccedil; var olmaktadır cebir diye bir şey h&acirc;kim değildir ki insan ondan istisna edilmiş olsun. Bilakis tam tersine insan yalnız değil b&uuml;t&uuml;n varlık &acirc;lemindeki t&uuml;m yaratıklar tefviz olmaksızın ihtiyar sahibi olma kapsamındadır. Ama insanda, onu ilahi hilafet makamına layık kılacak derecede has bir irade var olmaktadır. Sahip olduğu has iradeye ilahi emanet de tabir edilmiştir. İnsanın asıl makamı olan makam işte bu makamdır. Evrenin t&uuml;m varlık ve yaratıklarından farklılaştıran ve daha değerli hale getiren makamda bu makamdır. Kuran kerimde bu bağlamda ş&ouml;yle buyrulmaktadır: &ldquo;Ş&uuml;phesiz biz emaneti g&ouml;klere, yere ve dağlara teklif ettik de onlar onu y&uuml;klenmek istemediler, ondan &ccedil;ekindiler. Onu insan y&uuml;klendi. &Ccedil;&uuml;nk&uuml; o &ccedil;ok zalimdir, &ccedil;ok cahildir&rdquo;.[2]\r\n\r\n\r\n	Bu nedenle insan bağlamında ihtiyar sahibi olmaksızın genel anlamıyla tek&acirc;m&uuml;le erişmek ve has anlamıyla ilahi hilafete ve velayete varmak akli olarak imk&acirc;nsızdır. Bu bakımdandır ki Allahın iradesi ilk baştan beri yaratıklar bazında en &uuml;st&uuml;n feyze taalluk etmiştir. Ama yaratıkların iktizaları zati olarak bunun k&acirc;mil bir şekilde zuhur etmesine mani olmuştur.\r\n\r\n\r\n	Her &ccedil;ı hest ez kamet-i na saz bi endam-i ma&rsquo;st\r\n\r\n\r\n	Ver ne teşrif tu ber balayi kesi kutah nist\r\n\r\n\r\n	Yani ne varsa bizim endamsız ve uygun olmayışımızdandır Yoksa senin kimsenin &uuml;zerine teşrif buyurman hi&ccedil;te zor değildir.\r\n\r\n\r\n	Yapılan a&ccedil;ıklamalardan v&uuml;cutsal tek&acirc;m&uuml;l ihtiyarın tek&acirc;m&uuml;l&uuml;n aynısı ve onun en y&uuml;ce ve y&uuml;ksek mertebesi Allahın halifesi olmaktır. İrfan bakımından da ilahi hilafet zati itibariyle bu anlamdadır ki nihayet insan aşkta Allah&rsquo;ta fani olup Onun la baki kalmaktır. Bu da aşkın en &uuml;st&uuml;n derecesini gerektirir. Aşk da ihtiyarın kendisidir. Buna binaen insanın nihai tek&acirc;m&uuml;l&uuml; ki Allahın meşiyet aynası olmaktır aşk denilen cevherin olmaksızın ger&ccedil;ekleşmesi zati itibariyle imk&acirc;nsızdır. Aşk ile cebrin arası kesinlikle iyi değildir. Bilakis aşk ihtiyarın asıl t&ouml;z&uuml;d&uuml;r.[3]\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Kadrdan Karameliki, Muhammed H&uuml;seyin, &ldquo;Nigahi Sivum bı Cebr ve İhtiyar&rdquo;, s. 159. (Molla Hadi Sebzevari, &ldquo;Esraru&rsquo;l-Hikem&rdquo; adlı esierinden alıntı yapılmış, s. 113).\r\n\r\n\r\n	[2] Ahzap, 72.\r\n\r\n\r\n	[3] Bu konu bağlamda daha fazla bilgi edinmek i&ccedil;in filozoflar perspektifinden&nbsp; &ldquo;emrun beynel ermen&rdquo; konusuyla alakalı bahislere bakınız. Hakeza barzah alminde irade ve ihtiyar ve hakeza v&uuml;cudun mertebeleri konusunda yazılan a&ccedil;ıklamalara m&uuml;racaat ediniz.\r\n\r\n\r\n	&nbsp;'),(53,'tr57','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Ehlis&uuml;nnet kaynaklarında bu hususta bir takım rivayetler nakledilmiştir. Bunları kabul etme durumunda bir&ccedil;ok problem ve ipham meydana gelecektir. Dolayısıyla b&ouml;yle bir şey kabul edilemez. Cemaat imamlığı i&ccedil;in bir veya birka&ccedil; defa tayin olmanın doğru olduğu varsayılsa bile, bu Hz. Peygamber&rsquo;in (s.a.a) halifesi olmak i&ccedil;in liyakat taşımanın delili sayılmaz; zira Hz. Peygamber-i Ekrem (s.a.a) halka namazda imam olabilecek başka bireylerin liyakat ve değerine de işaret etmiştir. Lakin hi&ccedil; kimse bu bireyleri imamet ve hilafete layık g&ouml;rmemiştir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Ehlis&uuml;nnet kaynaklarında Hz. Peygamber&rsquo;in (s.a.a) hastalandığı sırada bir g&uuml;n namaz i&ccedil;in Ebubekir&rsquo;i g&ouml;revlendirdiği nakledilmiştir. Ehlis&uuml;nnet bu hususu Ebubekir i&ccedil;in bir &uuml;st&uuml;nl&uuml;k ve hilafet konusu i&ccedil;in kendisinin liyakatinin bir delili saymıştır. Lakin bu hadise hi&ccedil;biri kabul edilemeyecek değişik şekillerde nakledilmiştir. M&uuml;slim, kendi sahihinde Ayşe&rsquo;den ş&ouml;yle aktarmaktadır: &ldquo;Allah Resul&uuml; (s.a.a) benim evime geldiğinde ş&ouml;yle buyurdu: Ebubekir&rsquo;in halka namaz kıldırmasını s&ouml;yleyiniz. Ben, ey Allah Resul&uuml; (s.a.a) Ebubekir ince kalpli bir insandır ve ne zaman Kur&rsquo;an okursa ağlamasını tutamaz, keşke Ebubekir dışında başka birini emretseydiniz diye s&ouml;yledim. Ben bu s&ouml;z&uuml; iki veya &uuml;&ccedil; defa tekrar ettim ve Hz. Peygamber (s.a.a) ş&ouml;yle buyurdu: Halka Ebubekir namaz kıldırmalıdır, sizler Yusuf&rsquo;un yoldaşlarısınız.&rdquo;[1] Bir başka hadiste Ayşe ş&ouml;yle demektedir: &ldquo;Allah Resul&uuml; (s.a.a) hastalandığı (vefatına yol a&ccedil;an hastalık), vakit Bilal namaz vaktini bildirmek i&ccedil;in geldi. Allah Resul&uuml; (s.a.a) halka Ebubekir&rsquo;in namaz kıldırmasını buyurdu. Hatta sizler Yusuf&rsquo;un yoldaşlarısınız diye buyurdu. Sonra Ebubekir&rsquo;e bildirdik ve o halka namaz kıldırdı. Allah Resul&uuml; (s.a.a) rahatladı ve iki şahsa dayanarak dışarıya &ccedil;ıktı&hellip; Ebubekir, Allah Resul&uuml;n&uuml;n (s.a.a) varlığını hissedince geriye gelmek istedi, ama Allah Resul&uuml; (s.a.a) kendi yerinde kalması i&ccedil;in ona işaret etti. Sonra geldi, Ebubekir&rsquo;in yanında oturdu, Ebubekir Peygamber&rsquo;e (s.a.a) tabi oldu ve halk da Ebubekir&rsquo;e tabi oldu.&rdquo;[2]Taberi, Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) ş&ouml;yle buyurduğunu s&ouml;ylemektedir: &ldquo;Namaz vakti geldi mi? Bir şahıs evet dedi. Allah Resul&uuml; (s.a.a) Ebubekir&rsquo;e halka namaz kıldırmasını s&ouml;yleyiniz dedi. Ayşe ş&ouml;yle dedi: Ebubekir ince kalpli bir şahıstır, &Ouml;mer&rsquo;e emrediniz. Hz. Peygamber (s.a.a) &Ouml;mer&rsquo;e deyiniz diye buyurdu. &Ouml;mer, ben Ebubekir olduğu m&uuml;ddet&ccedil;e onun &ouml;n&uuml;ne ge&ccedil;mem dedi. Bunun &uuml;zerine Ebubekir &ouml;ne &ccedil;ıktı ve Allah Resul&uuml; (s.a.a) kendi ateşinin derecesinin d&uuml;şt&uuml;ğ&uuml;n&uuml; hissedince evden dışarıya &ccedil;ıktı. Ebubekir, Hz. Peygamber&rsquo;in (s.a.a) hareket ettiğini duyunca kendini geriye &ccedil;ekti. Allah Resul&uuml; (s.a.a) onun g&ouml;mleğini &ccedil;ekti ve onun yerine ge&ccedil;ti. Allah Resul&uuml; (s.a.a) oturdu (namazı oturarak kıldı) ve Ebubekir&rsquo;in kıldığı yerden namazı kıldırdı.&rdquo;[3] Bu nakillerde belirtilen hususlar &ccedil;ok d&uuml;ş&uuml;nd&uuml;r&uuml;c&uuml; ve sual yaratıcıdır. Bu nedenle bu nakillere tam g&uuml;venmek olanaksızdır. Sorulardan bazıları şunlardan ibarettir:</p>\r\n\r\n<p>\r\n	1. Eğer Peygamber (s.a.a) halka namaz kıldırması i&ccedil;in Ebubekir&rsquo;e emirde bulunmuştuysa, neden y&uuml;r&uuml;meye g&uuml;&ccedil; yetirememesi rağmen mescide gelmekte ve namaz kılmaktadır?</p>\r\n\r\n<p>\r\n	2. Hz. Peygamber&rsquo;in (s.a.a) mescide gelmesi Ebubekir&rsquo;i teyit etmek i&ccedil;in midir? Eğer b&ouml;yleyse, neden onu kenara itmekte, g&ouml;mleğini &ccedil;ekmekte, onun yerine ge&ccedil;mekte ve namaz kılmaktadır?</p>\r\n\r\n<p>\r\n	3. Eğer Ebubekir Hz. Peygamber&rsquo;e (s.a.a) uymuşsa, nitekim rivayet bunu s&ouml;ylemektedir, o halde onun imametinin bir anlamı yoktur. Bundan dolayı bir şahıs belirli bir zaman ve namazda hem imam ve hem cemaat bireyi olabilir mi?</p>\r\n\r\n<p>\r\n	4. Ebubekir&rsquo;in Hz. Peygamber&rsquo;in (s.a.a) yerine kıldığı bu namaz hangi namaz idi? (Sabah, &ouml;ğle ve akşam) Bu imamet nerede yapılmıştır? Neden Ehlis&uuml;nnet hadis&ccedil;ileri kendi kitaplarında bu hadiseyi &ccedil;elişkili bir şekilde nakletmişlerdir?</p>\r\n\r\n<p>\r\n	5. Eğer bu namaz Ebubekir&rsquo;in hilafette &ouml;ncelikli olduğuna delil teşkil ediyorsa, neden Muhacirler, Ensar ve hatta Ebubekir&rsquo;in kendisi Sakife&rsquo;de buna istinatta bulunmamıştır?</p>\r\n\r\n<p>\r\n	6. Eğer Ebubekir&rsquo;in Allah Resul&uuml; (s.a.a) yerine namaz kılması onun hilafeti hak etmesine neden olmuşsa, neden Abdurrahman b. Avf hilafete layık olmasın? &Ccedil;&uuml;nk&uuml; Ehlis&uuml;nnet hadis&ccedil;ileri Abdurrahman b. Avf hakkında Hz. Peygamber&rsquo;in (s.a.a) dilinden hadis nakletmişlerdir ve sizin b&uuml;y&uuml;k şahsiyetlerinizden hi&ccedil;biri bu hadis hususunda bir ş&uuml;phede bulunmamıştır: Hz. Peygamber (s.a.a) onun hakkında ş&ouml;yle buyurmuştur: &ldquo;Onun arkasında namaz kılınız.&rdquo;[4]</p>\r\n\r\n<p>\r\n	7. Bu namazın ger&ccedil;ek olduğu varsayılsa bile, Hz. Peygamber&rsquo;in (s.a.a) M&uuml;minleri &Ouml;nderi (a.s) hakkında buyurmuş olduğu b&uuml;t&uuml;n a&ccedil;ık nasların yerini alabilir mi? Hz. Peygamber (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Ey Ali senin bana yakınlığın Harun&rsquo;un Musa&rsquo;ya yakınlığı gibidir.&rdquo;[5] Ve&hellip;</p>\r\n\r\n<p>\r\n	8. Bu konunun ger&ccedil;ek olduğu varsayılsa bile, Hz. Peygamber (s.a.a) hasta yatarken Ebubekir&rsquo;in kendi yerine mescitte imam olmasını belirtirken nasıl hezeyan s&ouml;ylememektedir de lakin benden sonra dalalete ve sapkınlığa d&uuml;şmemeniz i&ccedil;in bir şey yazmam i&ccedil;in kalem ve k&acirc;ğıt getirin diye emrettiğinde &Ouml;mer&rsquo;in deyişiyle hezeyan s&ouml;ylemektedir?![6]</p>\r\n\r\n<p>\r\n	Eğer Hz. Peygamber-i Ekrem (s.a.a) hezeyan s&ouml;yl&uuml;yor ise, neden Ebubekir&rsquo;in namazı hakkında kendisinin s&ouml;z&uuml; &ouml;l&ccedil;&uuml; alınmaktadır?! Eğer hezeyan s&ouml;ylemiyorsa, neden &Ouml;mer Allah Resul&uuml;ne (s.a.a) hezeyan s&ouml;ylemeyi isnat etmektedir?!</p>\r\n\r\n<p>\r\n	9. Hz. Peygamber-i Ekrem (s.a.a) şehadet halindeyken sahabelerin Usame&rsquo;nin ordusuna katılmasını emretmiş ve ş&ouml;yle buyurmuştur: &ldquo;Usame&rsquo;nin ordusuna katılın[7], ona uymayana Allah lanet etsin.&rdquo;[8] T&uuml;m tarih&ccedil;ilerin g&ouml;r&uuml;ş&uuml; esasınca Hz. Peygamber-i Ekrem (s.a.a) şehadete erene dek Usame savaştan d&ouml;nmemiş idi. Bu ger&ccedil;ek g&ouml;z &ouml;n&uuml;nde bulundurulduğunda acaba Ebubekir Usame&rsquo;nin ordusuna katıldı mı yoksa katılmadı mı? Eğer katılmadıysa, Hz. Peygamber&rsquo;in (s.a.a) emrine itaatsizlik etmiştir.[9]Eğer katılmışsa, bu durumda Medine&rsquo;de bulunmamış ve dolayısıyla Hz. Peygamber&rsquo;in (s.a.a) yerine namaz kılmamıştır.[10] B&ouml;yle bir &ccedil;elişki var iken siz Ebubekir&rsquo;in Hz. Peygamber-i Ekrem&rsquo;in (s.a.a) yerine namaz kıldığını nasıl s&ouml;ylersiniz?</p>\r\n\r\n<p>\r\n	10. Neden Hz. Peygamber-i Ekrem (s.a.a) eşlerini kınamaktadır ve onları Hz. Yusuf&rsquo;u (a.s) saptırmak isteyen kadınlara benzetmektedir? Ayşe b&ouml;yle bir kınamayı hak edecek ne yapmış idi?! B&uuml;t&uuml;n bu cevapsız sorular var iken b&ouml;yle rivayetlerin doğruluk ve delaleti kabul edilemez. B&uuml;t&uuml;n bu meseleler, bu konu ve rivayetlerin nasıl olduğu hususunda bizi d&uuml;ş&uuml;nmeye sevk etmeye yeterli değil midir?[11]</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Sahih-i M&uuml;slim, Kitabu&rsquo;s-Salat, c. 1, s. 313; Sahih-i Buhari, Kitabu&rsquo;l-Ezan, c. 1, s. 87; M&uuml;sned-i Ahmed b. Hanbel, c. 6, s. 229; M&uuml;sned-i EbiAvane, c. 2, s. 114; ve&hellip;</p>\r\n\r\n<p>\r\n	[2] Sahih-i Buhari, Kitabu&rsquo;s-Salat, c. 1, s. 85 ve 92; Sahih-i M&uuml;slim, c. 1, s. 85 ve 92; M&uuml;sned-i Ahmed b. Hanbel, c. 6, s. 210; S&uuml;nen-i Nesai, c. 3, s. 99 ve 100 ve&hellip;</p>\r\n\r\n<p>\r\n	[3] Tarihi Taberi, c. 2, s. 230, Beyrut.</p>\r\n\r\n<p>\r\n	[4]Megazi, Vagıdi, c. 3, s. 1012; Tehzibu&rsquo;l-Kemal, c. 14, s. 122.</p>\r\n\r\n<p>\r\n	[5] a.g.e.</p>\r\n\r\n<p>\r\n	[6] &Ouml;mer b. Hattab, Hz. Peygamberin (s.a.a) vasiyet etmesini engellemek i&ccedil;in ş&ouml;yle dedi: &ldquo;Bırakın bu şahsı (Hz. Peygamber (s.a.a)); zira o hezeyan s&ouml;ylemektedir. Allah&rsquo;ın kitabı bize yeterlidir.&rdquo; Şia alimlerinin icmasına ek olarak, b&uuml;y&uuml;k Ehlis&uuml;nnet alimleri de değişik tabir ve s&ouml;zler ile bunu nakletmiştir.</p>\r\n\r\n<p>\r\n	A. Sahih Buhari, Kitabu&rsquo;l-İlm, Babı Kitabetu&rsquo;l-İlm, c. 1, s. 39, c. 2, s. 118 &ndash; c. 4, babı govlu&rsquo;l-merid ez kitabı el-Merza, s. 5 &ndash; c. 6, babı maradu&rsquo;n-Nebi ve vefatihi, s. 11 &ndash; c. 4, Kitabu&rsquo;l-Cihad, babı cevaizu&rsquo;l-Vefd, s. 85.</p>\r\n\r\n<p>\r\n	B. Sahih-i M&uuml;slim, c. 6, Kitabu&rsquo;l-Vasiyye babı terku&rsquo;l-vasiyye, s. 76.</p>\r\n\r\n<p>\r\n	C. Şerhi Nehcu&rsquo;l-Belağa, İbn. Ebi&rsquo;l-HadidMutezili, c. 2, s. 536 ve c. 2, s. 217.</p>\r\n\r\n<p>\r\n	D. Kamiliİbn. Esir, c. 2, s. 217.</p>\r\n\r\n<p>\r\n	[7] Tarihi Medine&rsquo;yi Demeşk, İbn. Asakir, c. 2, s. 57 ve c. 8, s. 60; Mucemu&rsquo;l-Kebir, Taberani, c. 3, s. 130; Kenzu&rsquo;lUmmal, c. 10, s. 576; ve&hellip;</p>\r\n\r\n<p>\r\n	[8] el-Milel ve&rsquo;n-Nihel, Şehristani, c. 1, s. 23; Tarih-i Halife-i İbn. Hayat, s. 63-64; Şerhi Nehcu&rsquo;l-Belağa, İbn. Ebi&rsquo;l-Hadid, c. 6, s. 52, ve&hellip;</p>\r\n\r\n<p>\r\n	[9] Buna ek olarak, eğer Ebubekir&rsquo;in Usame&rsquo;nin ordusuna katılmadığını s&ouml;ylersek, Hz. Peygamber-i Ekrem&rsquo;in lanetine muhatap olacaktır; zira sekizinci dipnotta belirtilen bazı nakillere g&ouml;re Allah Resul&uuml; (s.a.a) Usame&rsquo;nin ordusuna katılmaktan ka&ccedil;ınanlara lanet etmiştir.</p>\r\n\r\n<p>\r\n	[10] Ehlis&uuml;nnete mensup tarih&ccedil;ilerin &ccedil;oğu Ebubekir&rsquo;in Usame&rsquo;nin ordusunda olduğunu belirtmiştir:</p>\r\n\r\n<p>\r\n	Tabakatu&rsquo;l-K&uuml;bra, İbn. Sa&rsquo;d, c. 4, s. 46 ve 136; Tehzibiİbn. Asakir, c. 2, s. 391 ve c. 3, s. 215; Kenzu&rsquo;l-Ummal, c. 5, s. 312; Tarihu&rsquo;l-Hamis, c. 2, s. 172; Tarihi Yakubi, c. 2, s. 93;&nbsp; Şerhi Nehcu&rsquo;l-Belağa, İbn. Ebi&rsquo;l-Hadid, c. 1, s. 53 ve c. 2, s. 21; ve&hellip;</p>\r\n\r\n<p>\r\n	[11] Az bir tasarruf ile Faruk Azam Ali&rsquo;den iktibas edilmiştir.</p>\r\n','Ehlis&uuml;nnet kaynaklarında bu hususta bir takım rivayetler nakledilmiştir. Bunları kabul etme durumunda bir&ccedil;ok problem ve ipham meydana gelecektir. Dolayısıyla b&ouml;yle bir şey kabul edilemez. Cemaat imamlığı i&ccedil;in bir veya birka&ccedil; defa tayin olmanın doğru olduğu varsayılsa bile, bu Hz. Peygamber&rsquo;in (s.a.a) halifesi olmak i&ccedil;in liyakat taşımanın delili sayılmaz; zira Hz. Peygamber-i Ekrem (s.a.a) halka namazda imam olabilecek başka bireylerin liyakat ve değerine de işaret etmiştir. Lakin hi&ccedil; kimse bu bireyleri imamet ve hilafete layık g&ouml;rmemiştir.','&nbsp;Ehlis&uuml;nnet kaynaklarında Hz. Peygamber&rsquo;in (s.a.a) hastalandığı sırada bir g&uuml;n namaz i&ccedil;in Ebubekir&rsquo;i g&ouml;revlendirdiği nakledilmiştir. Ehlis&uuml;nnet bu hususu Ebubekir i&ccedil;in bir &uuml;st&uuml;nl&uuml;k ve hilafet konusu i&ccedil;in kendisinin liyakatinin bir delili saymıştır. Lakin bu hadise hi&ccedil;biri kabul edilemeyecek değişik şekillerde nakledilmiştir. M&uuml;slim, kendi sahihinde Ayşe&rsquo;den ş&ouml;yle aktarmaktadır: &ldquo;Allah Resul&uuml; (s.a.a) benim evime geldiğinde ş&ouml;yle buyurdu: Ebubekir&rsquo;in halka namaz kıldırmasını s&ouml;yleyiniz. Ben, ey Allah Resul&uuml; (s.a.a) Ebubekir ince kalpli bir insandır ve ne zaman Kur&rsquo;an okursa ağlamasını tutamaz, keşke Ebubekir dışında başka birini emretseydiniz diye s&ouml;yledim. Ben bu s&ouml;z&uuml; iki veya &uuml;&ccedil; defa tekrar ettim ve Hz. Peygamber (s.a.a) ş&ouml;yle buyurdu: Halka Ebubekir namaz kıldırmalıdır, sizler Yusuf&rsquo;un yoldaşlarısınız.&rdquo;[1] Bir başka hadiste Ayşe ş&ouml;yle demektedir: &ldquo;Allah Resul&uuml; (s.a.a) hastalandığı (vefatına yol a&ccedil;an hastalık), vakit Bilal namaz vaktini bildirmek i&ccedil;in geldi. Allah Resul&uuml; (s.a.a) halka Ebubekir&rsquo;in namaz kıldırmasını buyurdu. Hatta sizler Yusuf&rsquo;un yoldaşlarısınız diye buyurdu. Sonra Ebubekir&rsquo;e bildirdik ve o halka namaz kıldırdı. Allah Resul&uuml; (s.a.a) rahatladı ve iki şahsa dayanarak dışarıya &ccedil;ıktı&hellip; Ebubekir, Allah Resul&uuml;n&uuml;n (s.a.a) varlığını hissedince geriye gelmek istedi, ama Allah Resul&uuml; (s.a.a) kendi yerinde kalması i&ccedil;in ona işaret etti. Sonra geldi, Ebubekir&rsquo;in yanında oturdu, Ebubekir Peygamber&rsquo;e (s.a.a) tabi oldu ve halk da Ebubekir&rsquo;e tabi oldu.&rdquo;[2]Taberi, Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) ş&ouml;yle buyurduğunu s&ouml;ylemektedir: &ldquo;Namaz vakti geldi mi? Bir şahıs evet dedi. Allah Resul&uuml; (s.a.a) Ebubekir&rsquo;e halka namaz kıldırmasını s&ouml;yleyiniz dedi. Ayşe ş&ouml;yle dedi: Ebubekir ince kalpli bir şahıstır, &Ouml;mer&rsquo;e emrediniz. Hz. Peygamber (s.a.a) &Ouml;mer&rsquo;e deyiniz diye buyurdu. &Ouml;mer, ben Ebubekir olduğu m&uuml;ddet&ccedil;e onun &ouml;n&uuml;ne ge&ccedil;mem dedi. Bunun &uuml;zerine Ebubekir &ouml;ne &ccedil;ıktı ve Allah Resul&uuml; (s.a.a) kendi ateşinin derecesinin d&uuml;şt&uuml;ğ&uuml;n&uuml; hissedince evden dışarıya &ccedil;ıktı. Ebubekir, Hz. Peygamber&rsquo;in (s.a.a) hareket ettiğini duyunca kendini geriye &ccedil;ekti. Allah Resul&uuml; (s.a.a) onun g&ouml;mleğini &ccedil;ekti ve onun yerine ge&ccedil;ti. Allah Resul&uuml; (s.a.a) oturdu (namazı oturarak kıldı) ve Ebubekir&rsquo;in kıldığı yerden namazı kıldırdı.&rdquo;[3] Bu nakillerde belirtilen hususlar &ccedil;ok d&uuml;ş&uuml;nd&uuml;r&uuml;c&uuml; ve sual yaratıcıdır. Bu nedenle bu nakillere tam g&uuml;venmek olanaksızdır. Sorulardan bazıları şunlardan ibarettir:\r\n\r\n\r\n	1. Eğer Peygamber (s.a.a) halka namaz kıldırması i&ccedil;in Ebubekir&rsquo;e emirde bulunmuştuysa, neden y&uuml;r&uuml;meye g&uuml;&ccedil; yetirememesi rağmen mescide gelmekte ve namaz kılmaktadır?\r\n\r\n\r\n	2. Hz. Peygamber&rsquo;in (s.a.a) mescide gelmesi Ebubekir&rsquo;i teyit etmek i&ccedil;in midir? Eğer b&ouml;yleyse, neden onu kenara itmekte, g&ouml;mleğini &ccedil;ekmekte, onun yerine ge&ccedil;mekte ve namaz kılmaktadır?\r\n\r\n\r\n	3. Eğer Ebubekir Hz. Peygamber&rsquo;e (s.a.a) uymuşsa, nitekim rivayet bunu s&ouml;ylemektedir, o halde onun imametinin bir anlamı yoktur. Bundan dolayı bir şahıs belirli bir zaman ve namazda hem imam ve hem cemaat bireyi olabilir mi?\r\n\r\n\r\n	4. Ebubekir&rsquo;in Hz. Peygamber&rsquo;in (s.a.a) yerine kıldığı bu namaz hangi namaz idi? (Sabah, &ouml;ğle ve akşam) Bu imamet nerede yapılmıştır? Neden Ehlis&uuml;nnet hadis&ccedil;ileri kendi kitaplarında bu hadiseyi &ccedil;elişkili bir şekilde nakletmişlerdir?\r\n\r\n\r\n	5. Eğer bu namaz Ebubekir&rsquo;in hilafette &ouml;ncelikli olduğuna delil teşkil ediyorsa, neden Muhacirler, Ensar ve hatta Ebubekir&rsquo;in kendisi Sakife&rsquo;de buna istinatta bulunmamıştır?\r\n\r\n\r\n	6. Eğer Ebubekir&rsquo;in Allah Resul&uuml; (s.a.a) yerine namaz kılması onun hilafeti hak etmesine neden olmuşsa, neden Abdurrahman b. Avf hilafete layık olmasın? &Ccedil;&uuml;nk&uuml; Ehlis&uuml;nnet hadis&ccedil;ileri Abdurrahman b. Avf hakkında Hz. Peygamber&rsquo;in (s.a.a) dilinden hadis nakletmişlerdir ve sizin b&uuml;y&uuml;k şahsiyetlerinizden hi&ccedil;biri bu hadis hususunda bir ş&uuml;phede bulunmamıştır: Hz. Peygamber (s.a.a) onun hakkında ş&ouml;yle buyurmuştur: &ldquo;Onun arkasında namaz kılınız.&rdquo;[4]\r\n\r\n\r\n	7. Bu namazın ger&ccedil;ek olduğu varsayılsa bile, Hz. Peygamber&rsquo;in (s.a.a) M&uuml;minleri &Ouml;nderi (a.s) hakkında buyurmuş olduğu b&uuml;t&uuml;n a&ccedil;ık nasların yerini alabilir mi? Hz. Peygamber (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Ey Ali senin bana yakınlığın Harun&rsquo;un Musa&rsquo;ya yakınlığı gibidir.&rdquo;[5] Ve&hellip;\r\n\r\n\r\n	8. Bu konunun ger&ccedil;ek olduğu varsayılsa bile, Hz. Peygamber (s.a.a) hasta yatarken Ebubekir&rsquo;in kendi yerine mescitte imam olmasını belirtirken nasıl hezeyan s&ouml;ylememektedir de lakin benden sonra dalalete ve sapkınlığa d&uuml;şmemeniz i&ccedil;in bir şey yazmam i&ccedil;in kalem ve k&acirc;ğıt getirin diye emrettiğinde &Ouml;mer&rsquo;in deyişiyle hezeyan s&ouml;ylemektedir?![6]\r\n\r\n\r\n	Eğer Hz. Peygamber-i Ekrem (s.a.a) hezeyan s&ouml;yl&uuml;yor ise, neden Ebubekir&rsquo;in namazı hakkında kendisinin s&ouml;z&uuml; &ouml;l&ccedil;&uuml; alınmaktadır?! Eğer hezeyan s&ouml;ylemiyorsa, neden &Ouml;mer Allah Resul&uuml;ne (s.a.a) hezeyan s&ouml;ylemeyi isnat etmektedir?!\r\n\r\n\r\n	9. Hz. Peygamber-i Ekrem (s.a.a) şehadet halindeyken sahabelerin Usame&rsquo;nin ordusuna katılmasını emretmiş ve ş&ouml;yle buyurmuştur: &ldquo;Usame&rsquo;nin ordusuna katılın[7], ona uymayana Allah lanet etsin.&rdquo;[8] T&uuml;m tarih&ccedil;ilerin g&ouml;r&uuml;ş&uuml; esasınca Hz. Peygamber-i Ekrem (s.a.a) şehadete erene dek Usame savaştan d&ouml;nmemiş idi. Bu ger&ccedil;ek g&ouml;z &ouml;n&uuml;nde bulundurulduğunda acaba Ebubekir Usame&rsquo;nin ordusuna katıldı mı yoksa katılmadı mı? Eğer katılmadıysa, Hz. Peygamber&rsquo;in (s.a.a) emrine itaatsizlik etmiştir.[9]Eğer katılmışsa, bu durumda Medine&rsquo;de bulunmamış ve dolayısıyla Hz. Peygamber&rsquo;in (s.a.a) yerine namaz kılmamıştır.[10] B&ouml;yle bir &ccedil;elişki var iken siz Ebubekir&rsquo;in Hz. Peygamber-i Ekrem&rsquo;in (s.a.a) yerine namaz kıldığını nasıl s&ouml;ylersiniz?\r\n\r\n\r\n	10. Neden Hz. Peygamber-i Ekrem (s.a.a) eşlerini kınamaktadır ve onları Hz. Yusuf&rsquo;u (a.s) saptırmak isteyen kadınlara benzetmektedir? Ayşe b&ouml;yle bir kınamayı hak edecek ne yapmış idi?! B&uuml;t&uuml;n bu cevapsız sorular var iken b&ouml;yle rivayetlerin doğruluk ve delaleti kabul edilemez. B&uuml;t&uuml;n bu meseleler, bu konu ve rivayetlerin nasıl olduğu hususunda bizi d&uuml;ş&uuml;nmeye sevk etmeye yeterli değil midir?[11]\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Sahih-i M&uuml;slim, Kitabu&rsquo;s-Salat, c. 1, s. 313; Sahih-i Buhari, Kitabu&rsquo;l-Ezan, c. 1, s. 87; M&uuml;sned-i Ahmed b. Hanbel, c. 6, s. 229; M&uuml;sned-i EbiAvane, c. 2, s. 114; ve&hellip;\r\n\r\n\r\n	[2] Sahih-i Buhari, Kitabu&rsquo;s-Salat, c. 1, s. 85 ve 92; Sahih-i M&uuml;slim, c. 1, s. 85 ve 92; M&uuml;sned-i Ahmed b. Hanbel, c. 6, s. 210; S&uuml;nen-i Nesai, c. 3, s. 99 ve 100 ve&hellip;\r\n\r\n\r\n	[3] Tarihi Taberi, c. 2, s. 230, Beyrut.\r\n\r\n\r\n	[4]Megazi, Vagıdi, c. 3, s. 1012; Tehzibu&rsquo;l-Kemal, c. 14, s. 122.\r\n\r\n\r\n	[5] a.g.e.\r\n\r\n\r\n	[6] &Ouml;mer b. Hattab, Hz. Peygamberin (s.a.a) vasiyet etmesini engellemek i&ccedil;in ş&ouml;yle dedi: &ldquo;Bırakın bu şahsı (Hz. Peygamber (s.a.a)); zira o hezeyan s&ouml;ylemektedir. Allah&rsquo;ın kitabı bize yeterlidir.&rdquo; Şia alimlerinin icmasına ek olarak, b&uuml;y&uuml;k Ehlis&uuml;nnet alimleri de değişik tabir ve s&ouml;zler ile bunu nakletmiştir.\r\n\r\n\r\n	A. Sahih Buhari, Kitabu&rsquo;l-İlm, Babı Kitabetu&rsquo;l-İlm, c. 1, s. 39, c. 2, s. 118 &ndash; c. 4, babı govlu&rsquo;l-merid ez kitabı el-Merza, s. 5 &ndash; c. 6, babı maradu&rsquo;n-Nebi ve vefatihi, s. 11 &ndash; c. 4, Kitabu&rsquo;l-Cihad, babı cevaizu&rsquo;l-Vefd, s. 85.\r\n\r\n\r\n	B. Sahih-i M&uuml;slim, c. 6, Kitabu&rsquo;l-Vasiyye babı terku&rsquo;l-vasiyye, s. 76.\r\n\r\n\r\n	C. Şerhi Nehcu&rsquo;l-Belağa, İbn. Ebi&rsquo;l-HadidMutezili, c. 2, s. 536 ve c. 2, s. 217.\r\n\r\n\r\n	D. Kamiliİbn. Esir, c. 2, s. 217.\r\n\r\n\r\n	[7] Tarihi Medine&rsquo;yi Demeşk, İbn. Asakir, c. 2, s. 57 ve c. 8, s. 60; Mucemu&rsquo;l-Kebir, Taberani, c. 3, s. 130; Kenzu&rsquo;lUmmal, c. 10, s. 576; ve&hellip;\r\n\r\n\r\n	[8] el-Milel ve&rsquo;n-Nihel, Şehristani, c. 1, s. 23; Tarih-i Halife-i İbn. Hayat, s. 63-64; Şerhi Nehcu&rsquo;l-Belağa, İbn. Ebi&rsquo;l-Hadid, c. 6, s. 52, ve&hellip;\r\n\r\n\r\n	[9] Buna ek olarak, eğer Ebubekir&rsquo;in Usame&rsquo;nin ordusuna katılmadığını s&ouml;ylersek, Hz. Peygamber-i Ekrem&rsquo;in lanetine muhatap olacaktır; zira sekizinci dipnotta belirtilen bazı nakillere g&ouml;re Allah Resul&uuml; (s.a.a) Usame&rsquo;nin ordusuna katılmaktan ka&ccedil;ınanlara lanet etmiştir.\r\n\r\n\r\n	[10] Ehlis&uuml;nnete mensup tarih&ccedil;ilerin &ccedil;oğu Ebubekir&rsquo;in Usame&rsquo;nin ordusunda olduğunu belirtmiştir:\r\n\r\n\r\n	Tabakatu&rsquo;l-K&uuml;bra, İbn. Sa&rsquo;d, c. 4, s. 46 ve 136; Tehzibiİbn. Asakir, c. 2, s. 391 ve c. 3, s. 215; Kenzu&rsquo;l-Ummal, c. 5, s. 312; Tarihu&rsquo;l-Hamis, c. 2, s. 172; Tarihi Yakubi, c. 2, s. 93;&nbsp; Şerhi Nehcu&rsquo;l-Belağa, İbn. Ebi&rsquo;l-Hadid, c. 1, s. 53 ve c. 2, s. 21; ve&hellip;\r\n\r\n\r\n	[11] Az bir tasarruf ile Faruk Azam Ali&rsquo;den iktibas edilmiştir.'),(54,'tr58','<p>\r\n	&nbsp;İslami rivayetlerde İmam Mehdi&rsquo;nin (a.c.f) bazı peygamberlere maddi ve manevi a&ccedil;ıdan &ccedil;ok benzediği belirtilmiştir. Bu benzerliklerin &ccedil;oğu bazı kitaplarda ve Mikyalu&rsquo;l-Mekarim kitabında bir araya getirilmiştir. Mikyalu&rsquo;l-Mekarim ve diğer başka kitaplarda belirtilen benzerliklerin bazıları şunlardan ibarettir:</p>\r\n\r\n<p>\r\n	1. Hz. Peygamberden (s.a.a) ş&ouml;yle nakledilmiştir: &ldquo;Mehdi benim evlatlarımdandır, onun ismi benim ismim ve k&uuml;nyesi benim k&uuml;nyemdir. O, yaratılış (şekil) ve ahlak olarak insanlar arasında bana en &ccedil;ok benzeyen kimsedir.</p>\r\n\r\n<p>\r\n	2. Hz. Mehdi&rsquo;nin (a.c.f) Hz. İbrahim&rsquo;e (a.s) Benzerliği:</p>\r\n\r\n<p>\r\n	İmam Sadık&rsquo;tan (a.s) nakledildiği &uuml;zere Hz. İbrahim&rsquo;in (a.s) gelişimi normal &ccedil;ocukların gelişimi gibi olmamıştır. Hz. İbrahim (a.s), başkalarının bir haftada g&ouml;sterdiği gelişmeyi bir g&uuml;nde g&ouml;stermekteydi. Mehdi&rsquo;de b&ouml;yle olacaktır.</p>\r\n\r\n<p>\r\n	3. Hz. Musa (a.s), biri diğerinden daha uzun olan kavminden ayrı iki gıyap d&ouml;nemi yaşamıştır. Hz. Mehdi&rsquo;nin (a.c.f) de biri diğerinden daha uzun olan iki gıyabı olacaktır.</p>\r\n\r\n<p>\r\n	4. Hz Mehdi&rsquo;nin (a.c.f)&nbsp; Hz. İsa&rsquo;ya (a.s) olan benzerliği, insanların onun hakkında taşıdığı ihtilaf olacaktır. Bir grup onun hen&uuml;z d&uuml;nyaya gelmediğini, başka bir grup &ouml;ld&uuml;ğ&uuml;n&uuml; ve bir diğer grup ise &ouml;l&uuml;p asıldığını s&ouml;ylemiştir. İmam Mehdi (a.c.f) hakkında da b&ouml;yle s&ouml;ylenecektir.</p>\r\n\r\n<p>\r\n	5. Hz. Mehdi&rsquo;de (a.c.f) Nuh&rsquo;un (a.s) bir &ouml;zelliği olacaktır ve o da uzun &ouml;m&uuml;rl&uuml; olmaktır.</p>\r\n\r\n<p>\r\n	6. Y&uuml;ce Allah, &Acirc;dem&rsquo;i (a.s) yery&uuml;z&uuml;nde halifesi karar kıldığı gibi, Hz. Mehdi&rsquo;yi (a.c.f) de yery&uuml;z&uuml;n&uuml;n varisi ve kendi halifesi karar kılacaktır.</p>\r\n\r\n<p>\r\n	7. Hz. Zekeriya (a.s) İmam H&uuml;seyin&rsquo;in (a.s) musibeti i&ccedil;in &uuml;&ccedil; g&uuml;n ağlamıştır, İmam Mehdi&rsquo;de (a.c.f) t&uuml;m &ouml;mr&uuml; boyunca ve her zaman Hz. H&uuml;seyin (a.s) i&ccedil;in ağlayacaktır.</p>\r\n\r\n<p>\r\n	8. Hz. Yusuf (a.s) kendi zamanını en g&uuml;zel şahsıydı ve Hz. Mehdi&rsquo;de (a.c.f) cennet ehlinin tavus kuşu olacaktır.</p>\r\n\r\n<p>\r\n	9. Allah Tebarek ve Te&acirc;l&acirc;, Hz. Hızır&rsquo;ın (a.s) &ouml;mr&uuml;n&uuml; uzattı ve Hz. Mehdi (a.c.f) hakkında da b&ouml;yle yapmış ve onun &ouml;mr&uuml;n&uuml; uzatmıştır.<br />\r\n	Ayrıntılı Cevap</p>\r\n\r\n<p>\r\n	İslami rivayetlerde maddi ve manevi a&ccedil;ıdan Hz. Mehdi&rsquo;nin (a.c.f) bazı peygamberlere &ccedil;ok benzediği belirtilmiştir. Daha sonraları telif edilmiş kitaplar bu rivayetlerden iktibas edilmiştir. Bu kitaplardan biri de Ayetullah Seyit Muhammed Taki Musevi İsfahani&rsquo;nin kaleme almış olduğu &ldquo;Mikyalu&rsquo;l-Mekarim&rdquo; kitabıdır. Mikyalu&rsquo;l-Mekarim ve diğer kitaplarda belirtilmiş olan benzerliklerin bazıları şunlardan ibarettir:</p>\r\n\r\n<p>\r\n	1. Hz. Mehdi&rsquo;nin (a.c.f) Ulu&rsquo;l-Azm Peygamberlerine Benzerliği:</p>\r\n\r\n<p>\r\n	1-1. Hz. Mehdi&rsquo;nin (a.c.f) Hz. Muhammed&rsquo;e (s.a.a) Benzerliği:</p>\r\n\r\n<p>\r\n	Allah Resul&uuml;nden (s.a.a) ş&ouml;yle buyurduğu nakledilmiştir: &ldquo;Mehdi benim evladımdır, ismi benim ismimdir ve k&uuml;nyesi benim k&uuml;nyemdir. O, yaratılış (şekil) ve ahlak a&ccedil;ısından insanlar arasında bana en &ccedil;ok benzeyendir.&rdquo; Bu hadisten istifa edildiği &uuml;zere Hz. Mehdi (a.c.f) tip, zahiri şekil, ahlak, davranış ve hareket a&ccedil;ısından insanlar arasında Hz. Muhammed&rsquo;e (s.a.a) en &ccedil;ok benzeyen kişidir[1]</p>\r\n\r\n<p>\r\n	1-2. Hz. Mehdi&rsquo;nin (a.c.f) Hz. İbrahim&rsquo;e (a.s) Benzerliği:</p>\r\n\r\n<p>\r\n	İmam Sadık&rsquo;tan nakledildiği &uuml;zere Hz. İbrahim&rsquo;in gelişimi normal &ccedil;ocukların gelişimi gibi olmamıştır. Hz. İbrahim (a.s) başkalarının bir haftada g&ouml;stermiş olduğu gelişimi bir g&uuml;nde g&ouml;stermiştir. İmam Mehdi&rsquo;de (a.c.f) Hekime&rsquo;nin rivayeti esasınca b&ouml;yleydi.[2]</p>\r\n\r\n<p>\r\n	1-3. Hz. Mehdi&rsquo;nin (a.c.f)&nbsp; Hz. Musa&rsquo;ya (a.s) Benzerliği:</p>\r\n\r\n<p>\r\n	İmam Zeyn&uuml;labidin bir rivayetin bir b&ouml;l&uuml;m&uuml;nde ş&ouml;yle buyurmuştur: Hz. Musa&rsquo;nın (a.s) kavminden uzak bir şekilde biri diğerinden daha uzun olan iki gıyabı olmuştur. Birinci gıyap Mısır&rsquo;dan uzaklaşmada ve ikinci gıyap ise Rabbiyle m&uuml;lakat etmeye gittiği vakit ger&ccedil;ekleşmiştir. İmam Mehdi&rsquo;nin (a.c.f) de biri diğerinden daha uzun olan iki gıyabı olacaktır.[3]</p>\r\n\r\n<p>\r\n	1-4. Hz. Mehdi&rsquo;nin (a.c.f)&nbsp; Hz. İsa&rsquo;ya (a.s) Benzerliği:</p>\r\n\r\n<p>\r\n	A. İmam Bakır (a.s) ş&ouml;yle buyurmuştur: Mehdi&rsquo;nin (a.c.f)&nbsp; İsa&rsquo;ya (a.s) olan benzerliği, insanların onun hakkında taşıdığı ihtilaftır; bir grup onun hen&uuml;z d&uuml;nyaya gelmediğini, bir başka grup &ouml;ld&uuml;ğ&uuml;n&uuml; ve diğer bir grup ise &ouml;l&uuml;p asıldığını s&ouml;ylemiştir. Hz. Mehdi (a.c.f) hakkında b&ouml;yle bir ihtilaf meydana gelecektir.</p>\r\n\r\n<p>\r\n	B. İsa (a.s) zamanın en &uuml;st&uuml;n kadınının evladı olması, annesinin karnında konuşması, beşikte s&ouml;z s&ouml;ylemesi, Allah&rsquo;ın onu g&ouml;ğe &ccedil;ıkarması ve Allah&rsquo;ın izniyle &ouml;l&uuml;leri diriltmesi gibi, Hz. Mehdi&rsquo;de (a.c.f) b&ouml;yledir.[4]</p>\r\n\r\n<p>\r\n	1-5. Hz. Mehdi&rsquo;nin (a.c.f) Hz. Nuh&rsquo;a (a.s) Benzerliği</p>\r\n\r\n<p>\r\n	A. İmam Zeyn&uuml;labidin (a.s) ş&ouml;yle buyurmuştur: Mehdi&rsquo;den (a.c.f) Nuh&rsquo;tan bir &ouml;zellik vardır ve o &ouml;mr&uuml;n uzunluğudur.[5]</p>\r\n\r\n<p>\r\n	B. Nuh (a.s) s&ouml;z&uuml;yle yery&uuml;z&uuml;n&uuml; k&acirc;firlerden temizledi ve Ey Rabbim yery&uuml;z&uuml;nde k&acirc;firlerden hi&ccedil; kimseyi bırakma diye s&ouml;yledi.[6] Mehdi&rsquo;de (a.c.f) kendilerinden hi&ccedil;bir eser kalmayacak şekilde yery&uuml;z&uuml;n&uuml; k&acirc;firlerin varlığının pisliğinden temizleyecektir.[7]</p>\r\n\r\n<p>\r\n	2. Hz. Mehdi&rsquo;nin (a.c.f) Diğer Peygamberlere Benzerliği</p>\r\n\r\n<p>\r\n	2-1. Hz. Mehdi&rsquo;nin (a.c.f) &Acirc;dem&rsquo;e (a.s) Benzerliği:</p>\r\n\r\n<p>\r\n	Y&uuml;ce Allah &Acirc;dem&rsquo;i (a.s) yery&uuml;z&uuml;nde halifesi karar kıldığı ve onu yery&uuml;z&uuml;n&uuml;n miras&ccedil;ısı yaptığı ve Bakara suresinin 30. ayetinde ben yery&uuml;z&uuml;nde bir halife yaratacağım dediği gibi, Hz Mehdi&rsquo;yi (a.c.f) de yery&uuml;z&uuml;n&uuml;n varisi ve yery&uuml;z&uuml;nde kendisinin halifesi karar kılacaktır. Nitekim Nur suresinin 55. ayetinin tefsiri hakkında İmam Sadık&rsquo;tan (a.s) ş&ouml;yle nakledilmiştir: &ldquo;Allah sizden iman edenlere ve g&uuml;zel amelde bulunanlara yery&uuml;z&uuml;nde halifelik bahşedeceğine s&ouml;z vermiştir.&rdquo; Bunlar, Mehdi (a.c.f) ve sahabeleridir. O, Mekke&rsquo;de elini y&uuml;z&uuml;ne s&uuml;rerek zuhur ederken ş&ouml;yle diyecektir: &ldquo;Bizimle ilgili s&ouml;z&uuml;ne vefa eden ve yery&uuml;z&uuml;n&uuml; bize miras kılan Allah&rsquo;a hamdolsun.&rdquo;</p>\r\n\r\n<p>\r\n	2-2. Hz. Mehdi&rsquo;nin (a.c.f) Hz. Habil&rsquo;e Benzerliği:</p>\r\n\r\n<p>\r\n	Habil kendisine en yakın kimse yani kardeşi Kabil tarafından &ouml;ld&uuml;r&uuml;ld&uuml;; İmam Mehdi&rsquo;de (a.c.f) kendisine en yakın olan biri tarafından &ouml;ld&uuml;r&uuml;lmeye teşebb&uuml;s edildi ve o İmam Mehdi&rsquo;nin (a.c.f) amcası olan yalancı Cefer&rsquo;di.[8]</p>\r\n\r\n<p>\r\n	2-3. Hz. Mehdi&rsquo;nin (a.c.f) Hz. Hud&rsquo;a (a.s) Benzerliği:</p>\r\n\r\n<p>\r\n	Hz. Lut (a.s), Hz. Hud&rsquo;un (a.s) geleceğini m&uuml;jdelemesi ve Allah&rsquo;ın k&acirc;firleri onun vesilesiyle helak etmesi[9] gibi, Mehdi&rsquo;de (a.c.f) t&uuml;m &ouml;zellikleri ile y&uuml;ce babaları tarafından m&uuml;jdelenmiş ve zuhuru beyan edilmiştir. Allah onun vesilesi ile k&acirc;firlerden bir topluluğu yok edecektir.[10]</p>\r\n\r\n<p>\r\n	2-4. Hz. Mehdi&rsquo;nin (a.c.f) Hz. İsmail&rsquo;e (a.s) Benzerliği:</p>\r\n\r\n<p>\r\n	Allah Tebarek ve Te&acirc;la İsmail&rsquo;in (a.s) doğumunu m&uuml;jdelediği gibi Hz. Mehdi&rsquo;nin (a.c.f) doğumunu da m&uuml;jdelemiştir. Hz. İsmail (a.s) i&ccedil;in yerden zemzem &ccedil;eşmesinin akması gibi, Hz. Mehdi (a.c.f) i&ccedil;inde sarp bir taştan su fışkıracaktır.[11]</p>\r\n\r\n<p>\r\n	2-5. Hz. Mehdi&rsquo;nin (a.c.f) Hz. Yusuf&rsquo;a (a.s) Benzerliği:</p>\r\n\r\n<p>\r\n	A. Ebu Basir&rsquo;in naklettiğine g&ouml;re İmam Bakır (a.s) ş&ouml;yle buyurmuştur: Hz. Mehdi&rsquo;nin (a.c.f) Hz. Yusuf&rsquo;a (a.s) bir benzerliği vardır. Ravi, bu nedir diye sorduğunu belirtir ve İmam (a.s) bunun gıyap ve fereci beklemek olduğunu buyurur.</p>\r\n\r\n<p>\r\n	B. İmam Bakır (a.s) bir rivayetin bir b&ouml;l&uuml;m&uuml;nde ise ş&ouml;yle buyurmuştur: Kendisi ile babası ve ailesi arasında mesafenin yakın olmasına karşın Hz. Yusuf (a.s) durumunun gizli kalması gibi, Mehdi&rsquo;de (a.c.f) Şialara yakın olmasına rağmen onlardan gizli kalacaktır.</p>\r\n\r\n<p>\r\n	C. Hz. Yusuf (a.s) uzun bir m&uuml;ddet kayboldu, sonra kardeşleri onun yanına geldi ve Hz. Yusuf (a.s) onları tanıdı. Lakin onlar kendisini tanımadı. İmam Mehdi de (a.c.f) bir s&uuml;re kaybolmuştur ve kendisinin halk arasında y&uuml;r&uuml;mesine ve onları tanımasına rağmen, halk kendisini tanımamaktadır.</p>\r\n\r\n<p>\r\n	D. Hz. Yusuf (a.s) kendi zamanın en g&uuml;zel şahsıydı ve Hz. Peygamberden (s.a.a) nakledildiği &uuml;zere ş&ouml;yle buyurmuştur: Mehdi (a.c.f) cennet ehlinin tavus kuşudur.</p>\r\n\r\n<p>\r\n	H. Allah Yusuf&rsquo;un (a.s) işini bir gecede iyileştirdi ve Mısır padişahı bilinen r&uuml;yayı g&ouml;rd&uuml;. Hz. Peygamber-i Ekrem&rsquo;den (s.a.a) nakledildiği &uuml;zere ş&ouml;yle buyurmuştur: Mehdi (a.c.f) biz Ehlibeyttendir ve Allah onun işini bir gecede iyileştirecektir.</p>\r\n\r\n<p>\r\n	2-6. Hz. Mehdi&rsquo;nin (a.c.f) Hz. Hızır&rsquo;a(a.s) Benzerliği:</p>\r\n\r\n<p>\r\n	Allah Tebarek ve Te&acirc;la Hz. Hızır&rsquo;ın (a.s) &ouml;mr&uuml;n&uuml; uzattı ve bu konu Şia ve Ehlis&uuml;nnet nezdinde kabul edilmiştir. Allah Hz. Mehdi (a.c.f) hakkında da b&ouml;yle yapmış ve onun &ouml;mr&uuml;n&uuml; uzatmıştır. Nitekim bazı rivayetlerden anlaşıldığı kadarıyla Hz. Hızır&rsquo;ın (a.s) &ouml;mr&uuml;n&uuml;n uzun olmasının hikmeti Hz. Mehdi&rsquo;nin (a.c.f) &ouml;mr&uuml;n&uuml;n uzun olmasına delil teşkil etmesidir.</p>\r\n\r\n<p>\r\n	2-7. Hz. Mehdi&rsquo;nin (a.c.f) Hz. Zekeriya&rsquo;ya (a.s) Benzerliği:</p>\r\n\r\n<p>\r\n	Hz. Zekeriya (a.s) İmam H&uuml;seyin&rsquo;in (a.s) musibeti i&ccedil;in &uuml;&ccedil; g&uuml;n ağladı (bu, Ahmet b. İshak&rsquo;ın naklinde mevcuttur[12]).&nbsp; İmam Mehdi de (a.c.f) t&uuml;m &ouml;mr&uuml; boyunca ve her zaman[13] Hz. H&uuml;seyin (a.s) i&ccedil;in ağlayacaktır. Nitekim Nahiyey-i Mukaddes duasında ş&ouml;yle belirtilmiştir: Gece ve g&uuml;nd&uuml;z sana ağlıyorum ve yaş yerine kan ile g&ouml;zyaşı d&ouml;k&uuml;yorum.[14]</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Musevi İsfahani, Seyit Muhammed Taki, Mikyalu&rsquo;l-Mekarim, c. 1, s. 320.</p>\r\n\r\n<p>\r\n	[2] Meclisi, Muhammed Bakır, Bihar c. 51, ve c. 12, s. 19, Olağan&uuml;st&uuml; ve b&uuml;y&uuml;k bir gelişim g&ouml;sterdikleri anlamındadır.</p>\r\n\r\n<p>\r\n	[3] Musevi İsfahani, Seyit Muhammed Taki, Mikyalu&rsquo;l-Mekarim,&nbsp; s. 289.</p>\r\n\r\n<p>\r\n	[4] Tebersi, Eminu&rsquo;l-İslam Fazl b. Hasan, A&rsquo;lamu&rsquo;l-Vera, c. 1, s. 322.</p>\r\n\r\n<p>\r\n	[5] Nuh Suresi, 26. ayet.</p>\r\n\r\n<p>\r\n	[6] Musevi İsfahani, Seyit Muhammed Taki, Mikyalu&rsquo;l-Mekarim,&nbsp; s. 253.</p>\r\n\r\n<p>\r\n	[7] M&uuml;barek Maide suresinin 227. ayeti ve İmam Zeyn&uuml;labidin&rsquo;den (a.s) nakledilen bir rivayetten alıntılanmıştır,</p>\r\n\r\n<p>\r\n	&nbsp;Şeyh Saduk, Kemalu&rsquo;d-Din, c. 1, s. 11320.</p>\r\n\r\n<p>\r\n	[8] İmam Sadık&rsquo;tan (a.s) nakledilen bir rivayetten alıntılanmıştır, Şeyh Saduk, Kemalu&rsquo;d-Din, c. 1, s. 135.</p>\r\n\r\n<p>\r\n	[9] Musevi İsfahani, Seyit Muhammed Taki, Mikyalu&rsquo;l-Mekarim,&nbsp; s. 258 ve 259.</p>\r\n\r\n<p>\r\n	[10] Musevi İsfahani, Seyit Muhammed Taki, Mikyalu&rsquo;l-Mekarim,&nbsp; s. 366.</p>\r\n\r\n<p>\r\n	[11] İmam Bakır&rsquo;dan (a.s) nakledilen bir rivayetten alıntılanmıştır, Biharu&rsquo;l-Envar, c. 52, s. 351.</p>\r\n\r\n<p>\r\n	[12] Tebersi, Ebu Mensur Ahmed b. Ali, el-İhticac, c. 2, s. 268.</p>\r\n\r\n<p>\r\n	[13] &Ccedil;ok ağlama anlamındadır.</p>\r\n\r\n<p>\r\n	[14] Musevi İsfahani, Seyit Muhammed Taki, Mikyalu&rsquo;l-Mekarim, c. 1, s. 313.</p>\r\n','','&nbsp;İslami rivayetlerde İmam Mehdi&rsquo;nin (a.c.f) bazı peygamberlere maddi ve manevi a&ccedil;ıdan &ccedil;ok benzediği belirtilmiştir. Bu benzerliklerin &ccedil;oğu bazı kitaplarda ve Mikyalu&rsquo;l-Mekarim kitabında bir araya getirilmiştir. Mikyalu&rsquo;l-Mekarim ve diğer başka kitaplarda belirtilen benzerliklerin bazıları şunlardan ibarettir:\r\n\r\n\r\n	1. Hz. Peygamberden (s.a.a) ş&ouml;yle nakledilmiştir: &ldquo;Mehdi benim evlatlarımdandır, onun ismi benim ismim ve k&uuml;nyesi benim k&uuml;nyemdir. O, yaratılış (şekil) ve ahlak olarak insanlar arasında bana en &ccedil;ok benzeyen kimsedir.\r\n\r\n\r\n	2. Hz. Mehdi&rsquo;nin (a.c.f) Hz. İbrahim&rsquo;e (a.s) Benzerliği:\r\n\r\n\r\n	İmam Sadık&rsquo;tan (a.s) nakledildiği &uuml;zere Hz. İbrahim&rsquo;in (a.s) gelişimi normal &ccedil;ocukların gelişimi gibi olmamıştır. Hz. İbrahim (a.s), başkalarının bir haftada g&ouml;sterdiği gelişmeyi bir g&uuml;nde g&ouml;stermekteydi. Mehdi&rsquo;de b&ouml;yle olacaktır.\r\n\r\n\r\n	3. Hz. Musa (a.s), biri diğerinden daha uzun olan kavminden ayrı iki gıyap d&ouml;nemi yaşamıştır. Hz. Mehdi&rsquo;nin (a.c.f) de biri diğerinden daha uzun olan iki gıyabı olacaktır.\r\n\r\n\r\n	4. Hz Mehdi&rsquo;nin (a.c.f)&nbsp; Hz. İsa&rsquo;ya (a.s) olan benzerliği, insanların onun hakkında taşıdığı ihtilaf olacaktır. Bir grup onun hen&uuml;z d&uuml;nyaya gelmediğini, başka bir grup &ouml;ld&uuml;ğ&uuml;n&uuml; ve bir diğer grup ise &ouml;l&uuml;p asıldığını s&ouml;ylemiştir. İmam Mehdi (a.c.f) hakkında da b&ouml;yle s&ouml;ylenecektir.\r\n\r\n\r\n	5. Hz. Mehdi&rsquo;de (a.c.f) Nuh&rsquo;un (a.s) bir &ouml;zelliği olacaktır ve o da uzun &ouml;m&uuml;rl&uuml; olmaktır.\r\n\r\n\r\n	6. Y&uuml;ce Allah, &Acirc;dem&rsquo;i (a.s) yery&uuml;z&uuml;nde halifesi karar kıldığı gibi, Hz. Mehdi&rsquo;yi (a.c.f) de yery&uuml;z&uuml;n&uuml;n varisi ve kendi halifesi karar kılacaktır.\r\n\r\n\r\n	7. Hz. Zekeriya (a.s) İmam H&uuml;seyin&rsquo;in (a.s) musibeti i&ccedil;in &uuml;&ccedil; g&uuml;n ağlamıştır, İmam Mehdi&rsquo;de (a.c.f) t&uuml;m &ouml;mr&uuml; boyunca ve her zaman Hz. H&uuml;seyin (a.s) i&ccedil;in ağlayacaktır.\r\n\r\n\r\n	8. Hz. Yusuf (a.s) kendi zamanını en g&uuml;zel şahsıydı ve Hz. Mehdi&rsquo;de (a.c.f) cennet ehlinin tavus kuşu olacaktır.\r\n\r\n\r\n	9. Allah Tebarek ve Te&acirc;l&acirc;, Hz. Hızır&rsquo;ın (a.s) &ouml;mr&uuml;n&uuml; uzattı ve Hz. Mehdi (a.c.f) hakkında da b&ouml;yle yapmış ve onun &ouml;mr&uuml;n&uuml; uzatmıştır.\r\n	Ayrıntılı Cevap\r\n\r\n\r\n	İslami rivayetlerde maddi ve manevi a&ccedil;ıdan Hz. Mehdi&rsquo;nin (a.c.f) bazı peygamberlere &ccedil;ok benzediği belirtilmiştir. Daha sonraları telif edilmiş kitaplar bu rivayetlerden iktibas edilmiştir. Bu kitaplardan biri de Ayetullah Seyit Muhammed Taki Musevi İsfahani&rsquo;nin kaleme almış olduğu &ldquo;Mikyalu&rsquo;l-Mekarim&rdquo; kitabıdır. Mikyalu&rsquo;l-Mekarim ve diğer kitaplarda belirtilmiş olan benzerliklerin bazıları şunlardan ibarettir:\r\n\r\n\r\n	1. Hz. Mehdi&rsquo;nin (a.c.f) Ulu&rsquo;l-Azm Peygamberlerine Benzerliği:\r\n\r\n\r\n	1-1. Hz. Mehdi&rsquo;nin (a.c.f) Hz. Muhammed&rsquo;e (s.a.a) Benzerliği:\r\n\r\n\r\n	Allah Resul&uuml;nden (s.a.a) ş&ouml;yle buyurduğu nakledilmiştir: &ldquo;Mehdi benim evladımdır, ismi benim ismimdir ve k&uuml;nyesi benim k&uuml;nyemdir. O, yaratılış (şekil) ve ahlak a&ccedil;ısından insanlar arasında bana en &ccedil;ok benzeyendir.&rdquo; Bu hadisten istifa edildiği &uuml;zere Hz. Mehdi (a.c.f) tip, zahiri şekil, ahlak, davranış ve hareket a&ccedil;ısından insanlar arasında Hz. Muhammed&rsquo;e (s.a.a) en &ccedil;ok benzeyen kişidir[1]\r\n\r\n\r\n	1-2. Hz. Mehdi&rsquo;nin (a.c.f) Hz. İbrahim&rsquo;e (a.s) Benzerliği:\r\n\r\n\r\n	İmam Sadık&rsquo;tan nakledildiği &uuml;zere Hz. İbrahim&rsquo;in gelişimi normal &ccedil;ocukların gelişimi gibi olmamıştır. Hz. İbrahim (a.s) başkalarının bir haftada g&ouml;stermiş olduğu gelişimi bir g&uuml;nde g&ouml;stermiştir. İmam Mehdi&rsquo;de (a.c.f) Hekime&rsquo;nin rivayeti esasınca b&ouml;yleydi.[2]\r\n\r\n\r\n	1-3. Hz. Mehdi&rsquo;nin (a.c.f)&nbsp; Hz. Musa&rsquo;ya (a.s) Benzerliği:\r\n\r\n\r\n	İmam Zeyn&uuml;labidin bir rivayetin bir b&ouml;l&uuml;m&uuml;nde ş&ouml;yle buyurmuştur: Hz. Musa&rsquo;nın (a.s) kavminden uzak bir şekilde biri diğerinden daha uzun olan iki gıyabı olmuştur. Birinci gıyap Mısır&rsquo;dan uzaklaşmada ve ikinci gıyap ise Rabbiyle m&uuml;lakat etmeye gittiği vakit ger&ccedil;ekleşmiştir. İmam Mehdi&rsquo;nin (a.c.f) de biri diğerinden daha uzun olan iki gıyabı olacaktır.[3]\r\n\r\n\r\n	1-4. Hz. Mehdi&rsquo;nin (a.c.f)&nbsp; Hz. İsa&rsquo;ya (a.s) Benzerliği:\r\n\r\n\r\n	A. İmam Bakır (a.s) ş&ouml;yle buyurmuştur: Mehdi&rsquo;nin (a.c.f)&nbsp; İsa&rsquo;ya (a.s) olan benzerliği, insanların onun hakkında taşıdığı ihtilaftır; bir grup onun hen&uuml;z d&uuml;nyaya gelmediğini, bir başka grup &ouml;ld&uuml;ğ&uuml;n&uuml; ve diğer bir grup ise &ouml;l&uuml;p asıldığını s&ouml;ylemiştir. Hz. Mehdi (a.c.f) hakkında b&ouml;yle bir ihtilaf meydana gelecektir.\r\n\r\n\r\n	B. İsa (a.s) zamanın en &uuml;st&uuml;n kadınının evladı olması, annesinin karnında konuşması, beşikte s&ouml;z s&ouml;ylemesi, Allah&rsquo;ın onu g&ouml;ğe &ccedil;ıkarması ve Allah&rsquo;ın izniyle &ouml;l&uuml;leri diriltmesi gibi, Hz. Mehdi&rsquo;de (a.c.f) b&ouml;yledir.[4]\r\n\r\n\r\n	1-5. Hz. Mehdi&rsquo;nin (a.c.f) Hz. Nuh&rsquo;a (a.s) Benzerliği\r\n\r\n\r\n	A. İmam Zeyn&uuml;labidin (a.s) ş&ouml;yle buyurmuştur: Mehdi&rsquo;den (a.c.f) Nuh&rsquo;tan bir &ouml;zellik vardır ve o &ouml;mr&uuml;n uzunluğudur.[5]\r\n\r\n\r\n	B. Nuh (a.s) s&ouml;z&uuml;yle yery&uuml;z&uuml;n&uuml; k&acirc;firlerden temizledi ve Ey Rabbim yery&uuml;z&uuml;nde k&acirc;firlerden hi&ccedil; kimseyi bırakma diye s&ouml;yledi.[6] Mehdi&rsquo;de (a.c.f) kendilerinden hi&ccedil;bir eser kalmayacak şekilde yery&uuml;z&uuml;n&uuml; k&acirc;firlerin varlığının pisliğinden temizleyecektir.[7]\r\n\r\n\r\n	2. Hz. Mehdi&rsquo;nin (a.c.f) Diğer Peygamberlere Benzerliği\r\n\r\n\r\n	2-1. Hz. Mehdi&rsquo;nin (a.c.f) &Acirc;dem&rsquo;e (a.s) Benzerliği:\r\n\r\n\r\n	Y&uuml;ce Allah &Acirc;dem&rsquo;i (a.s) yery&uuml;z&uuml;nde halifesi karar kıldığı ve onu yery&uuml;z&uuml;n&uuml;n miras&ccedil;ısı yaptığı ve Bakara suresinin 30. ayetinde ben yery&uuml;z&uuml;nde bir halife yaratacağım dediği gibi, Hz Mehdi&rsquo;yi (a.c.f) de yery&uuml;z&uuml;n&uuml;n varisi ve yery&uuml;z&uuml;nde kendisinin halifesi karar kılacaktır. Nitekim Nur suresinin 55. ayetinin tefsiri hakkında İmam Sadık&rsquo;tan (a.s) ş&ouml;yle nakledilmiştir: &ldquo;Allah sizden iman edenlere ve g&uuml;zel amelde bulunanlara yery&uuml;z&uuml;nde halifelik bahşedeceğine s&ouml;z vermiştir.&rdquo; Bunlar, Mehdi (a.c.f) ve sahabeleridir. O, Mekke&rsquo;de elini y&uuml;z&uuml;ne s&uuml;rerek zuhur ederken ş&ouml;yle diyecektir: &ldquo;Bizimle ilgili s&ouml;z&uuml;ne vefa eden ve yery&uuml;z&uuml;n&uuml; bize miras kılan Allah&rsquo;a hamdolsun.&rdquo;\r\n\r\n\r\n	2-2. Hz. Mehdi&rsquo;nin (a.c.f) Hz. Habil&rsquo;e Benzerliği:\r\n\r\n\r\n	Habil kendisine en yakın kimse yani kardeşi Kabil tarafından &ouml;ld&uuml;r&uuml;ld&uuml;; İmam Mehdi&rsquo;de (a.c.f) kendisine en yakın olan biri tarafından &ouml;ld&uuml;r&uuml;lmeye teşebb&uuml;s edildi ve o İmam Mehdi&rsquo;nin (a.c.f) amcası olan yalancı Cefer&rsquo;di.[8]\r\n\r\n\r\n	2-3. Hz. Mehdi&rsquo;nin (a.c.f) Hz. Hud&rsquo;a (a.s) Benzerliği:\r\n\r\n\r\n	Hz. Lut (a.s), Hz. Hud&rsquo;un (a.s) geleceğini m&uuml;jdelemesi ve Allah&rsquo;ın k&acirc;firleri onun vesilesiyle helak etmesi[9] gibi, Mehdi&rsquo;de (a.c.f) t&uuml;m &ouml;zellikleri ile y&uuml;ce babaları tarafından m&uuml;jdelenmiş ve zuhuru beyan edilmiştir. Allah onun vesilesi ile k&acirc;firlerden bir topluluğu yok edecektir.[10]\r\n\r\n\r\n	2-4. Hz. Mehdi&rsquo;nin (a.c.f) Hz. İsmail&rsquo;e (a.s) Benzerliği:\r\n\r\n\r\n	Allah Tebarek ve Te&acirc;la İsmail&rsquo;in (a.s) doğumunu m&uuml;jdelediği gibi Hz. Mehdi&rsquo;nin (a.c.f) doğumunu da m&uuml;jdelemiştir. Hz. İsmail (a.s) i&ccedil;in yerden zemzem &ccedil;eşmesinin akması gibi, Hz. Mehdi (a.c.f) i&ccedil;inde sarp bir taştan su fışkıracaktır.[11]\r\n\r\n\r\n	2-5. Hz. Mehdi&rsquo;nin (a.c.f) Hz. Yusuf&rsquo;a (a.s) Benzerliği:\r\n\r\n\r\n	A. Ebu Basir&rsquo;in naklettiğine g&ouml;re İmam Bakır (a.s) ş&ouml;yle buyurmuştur: Hz. Mehdi&rsquo;nin (a.c.f) Hz. Yusuf&rsquo;a (a.s) bir benzerliği vardır. Ravi, bu nedir diye sorduğunu belirtir ve İmam (a.s) bunun gıyap ve fereci beklemek olduğunu buyurur.\r\n\r\n\r\n	B. İmam Bakır (a.s) bir rivayetin bir b&ouml;l&uuml;m&uuml;nde ise ş&ouml;yle buyurmuştur: Kendisi ile babası ve ailesi arasında mesafenin yakın olmasına karşın Hz. Yusuf (a.s) durumunun gizli kalması gibi, Mehdi&rsquo;de (a.c.f) Şialara yakın olmasına rağmen onlardan gizli kalacaktır.\r\n\r\n\r\n	C. Hz. Yusuf (a.s) uzun bir m&uuml;ddet kayboldu, sonra kardeşleri onun yanına geldi ve Hz. Yusuf (a.s) onları tanıdı. Lakin onlar kendisini tanımadı. İmam Mehdi de (a.c.f) bir s&uuml;re kaybolmuştur ve kendisinin halk arasında y&uuml;r&uuml;mesine ve onları tanımasına rağmen, halk kendisini tanımamaktadır.\r\n\r\n\r\n	D. Hz. Yusuf (a.s) kendi zamanın en g&uuml;zel şahsıydı ve Hz. Peygamberden (s.a.a) nakledildiği &uuml;zere ş&ouml;yle buyurmuştur: Mehdi (a.c.f) cennet ehlinin tavus kuşudur.\r\n\r\n\r\n	H. Allah Yusuf&rsquo;un (a.s) işini bir gecede iyileştirdi ve Mısır padişahı bilinen r&uuml;yayı g&ouml;rd&uuml;. Hz. Peygamber-i Ekrem&rsquo;den (s.a.a) nakledildiği &uuml;zere ş&ouml;yle buyurmuştur: Mehdi (a.c.f) biz Ehlibeyttendir ve Allah onun işini bir gecede iyileştirecektir.\r\n\r\n\r\n	2-6. Hz. Mehdi&rsquo;nin (a.c.f) Hz. Hızır&rsquo;a(a.s) Benzerliği:\r\n\r\n\r\n	Allah Tebarek ve Te&acirc;la Hz. Hızır&rsquo;ın (a.s) &ouml;mr&uuml;n&uuml; uzattı ve bu konu Şia ve Ehlis&uuml;nnet nezdinde kabul edilmiştir. Allah Hz. Mehdi (a.c.f) hakkında da b&ouml;yle yapmış ve onun &ouml;mr&uuml;n&uuml; uzatmıştır. Nitekim bazı rivayetlerden anlaşıldığı kadarıyla Hz. Hızır&rsquo;ın (a.s) &ouml;mr&uuml;n&uuml;n uzun olmasının hikmeti Hz. Mehdi&rsquo;nin (a.c.f) &ouml;mr&uuml;n&uuml;n uzun olmasına delil teşkil etmesidir.\r\n\r\n\r\n	2-7. Hz. Mehdi&rsquo;nin (a.c.f) Hz. Zekeriya&rsquo;ya (a.s) Benzerliği:\r\n\r\n\r\n	Hz. Zekeriya (a.s) İmam H&uuml;seyin&rsquo;in (a.s) musibeti i&ccedil;in &uuml;&ccedil; g&uuml;n ağladı (bu, Ahmet b. İshak&rsquo;ın naklinde mevcuttur[12]).&nbsp; İmam Mehdi de (a.c.f) t&uuml;m &ouml;mr&uuml; boyunca ve her zaman[13] Hz. H&uuml;seyin (a.s) i&ccedil;in ağlayacaktır. Nitekim Nahiyey-i Mukaddes duasında ş&ouml;yle belirtilmiştir: Gece ve g&uuml;nd&uuml;z sana ağlıyorum ve yaş yerine kan ile g&ouml;zyaşı d&ouml;k&uuml;yorum.[14]\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Musevi İsfahani, Seyit Muhammed Taki, Mikyalu&rsquo;l-Mekarim, c. 1, s. 320.\r\n\r\n\r\n	[2] Meclisi, Muhammed Bakır, Bihar c. 51, ve c. 12, s. 19, Olağan&uuml;st&uuml; ve b&uuml;y&uuml;k bir gelişim g&ouml;sterdikleri anlamındadır.\r\n\r\n\r\n	[3] Musevi İsfahani, Seyit Muhammed Taki, Mikyalu&rsquo;l-Mekarim,&nbsp; s. 289.\r\n\r\n\r\n	[4] Tebersi, Eminu&rsquo;l-İslam Fazl b. Hasan, A&rsquo;lamu&rsquo;l-Vera, c. 1, s. 322.\r\n\r\n\r\n	[5] Nuh Suresi, 26. ayet.\r\n\r\n\r\n	[6] Musevi İsfahani, Seyit Muhammed Taki, Mikyalu&rsquo;l-Mekarim,&nbsp; s. 253.\r\n\r\n\r\n	[7] M&uuml;barek Maide suresinin 227. ayeti ve İmam Zeyn&uuml;labidin&rsquo;den (a.s) nakledilen bir rivayetten alıntılanmıştır,\r\n\r\n\r\n	&nbsp;Şeyh Saduk, Kemalu&rsquo;d-Din, c. 1, s. 11320.\r\n\r\n\r\n	[8] İmam Sadık&rsquo;tan (a.s) nakledilen bir rivayetten alıntılanmıştır, Şeyh Saduk, Kemalu&rsquo;d-Din, c. 1, s. 135.\r\n\r\n\r\n	[9] Musevi İsfahani, Seyit Muhammed Taki, Mikyalu&rsquo;l-Mekarim,&nbsp; s. 258 ve 259.\r\n\r\n\r\n	[10] Musevi İsfahani, Seyit Muhammed Taki, Mikyalu&rsquo;l-Mekarim,&nbsp; s. 366.\r\n\r\n\r\n	[11] İmam Bakır&rsquo;dan (a.s) nakledilen bir rivayetten alıntılanmıştır, Biharu&rsquo;l-Envar, c. 52, s. 351.\r\n\r\n\r\n	[12] Tebersi, Ebu Mensur Ahmed b. Ali, el-İhticac, c. 2, s. 268.\r\n\r\n\r\n	[13] &Ccedil;ok ağlama anlamındadır.\r\n\r\n\r\n	[14] Musevi İsfahani, Seyit Muhammed Taki, Mikyalu&rsquo;l-Mekarim, c. 1, s. 313.',''),(55,'tr59','<div class=\"quest-content\" id=\"A3_1\" style=\"display: block;\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İmam-ı Zaman (a.c.f)&nbsp; ile irtibat halinde olmanın teorik temelleri ve bunun değişik t&uuml;rleri kendi yerinde incelenmelidir. Bununla birlikte Şia ulemasının bazı muteber kitaplarında Mukaddes-i Erdebili, Seyit Bahru&rsquo;l-Ulum, Seyit b. Tavus ve başka bir&ccedil;ok b&uuml;y&uuml;k şahsiyetin g&ouml;r&uuml;şmeleri belirtilmiştir. Aynı şekilde bir&ccedil;ok birey de İmam-ı Zaman (a.c.f) ile &ouml;zel bir irtibat i&ccedil;inde olan ve bu bireylere yardım etmek i&ccedil;in ortaya &ccedil;ıkan kimseler ile g&ouml;r&uuml;şme başarısını elde etmiştir. Bir bakışa g&ouml;re İmam-ı Zaman (a.c.f) ile &ouml;zel bir irtibatı olan fertler pir, abdal ve gayp erleri olarak adlandırılırlar. Pir, abdaldan bir mertebe daha &uuml;stte yer alır ve bunların Hz. İsa (a.s), Hızır, İlyas ve İdris (a.s) gibi İmam-ı Zamana (a.c.f) en yakın sayılan bireyler olduğu belirtilmiştir. Abdal ve arifler silsilesi bunlardan sonra gelir. Bu bireyler genel olarak insanlar tarafından tanınmazlar ve kendilerinin sayısı hakkında da &ouml;zel bir g&ouml;r&uuml;ş birliği mevcut değildir. Bununla birlikte rivayetlerde kendilerinin bazı karakteristik &ouml;zelliklerine işaretlerde bulunulmuştur.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Gıyap d&ouml;neminde İmam-ı Zaman (a.c.f) ile irtibata ge&ccedil;menin imk&acirc;nı hakkında her zaman iki genel d&uuml;ş&uuml;nce var olmuştur: Bir grup gıyap d&ouml;neminde İmam-ı Zaman (a.c.f)&nbsp; ile irtibatın m&uuml;mk&uuml;n olmadığına inanmakta, diğer grup ise b&ouml;yle bir irtibatın imk&acirc;n d&acirc;hilinde olduğuna, reel &acirc;lemde de bunun ger&ccedil;ekleştiğine,&nbsp; bireylerin İmam-ı Zaman (a.c.f)&nbsp; ile bir t&uuml;r irtibata ge&ccedil;mek i&ccedil;in &ccedil;alışmaları ve bu husustan gaflet etmemeleri gerektiğine inanır. Elbette bu irtibattan kastedilen şey, bunun m&uuml;mk&uuml;n olduğunu iddia edenler ile bunun imk&acirc;nsızlığına inananlar arasında ortak bir husus değildir. Eğer irtibat bağlamında bir takım &ouml;zel manaları g&ouml;z &ouml;n&uuml;nde bulundurursak ve bu c&uuml;mleden olmak &uuml;zere halkın a&ccedil;ık&ccedil;a ve ihtiyari olarak İmam-ı Zaman (a.c.f)&nbsp; ile irtibat kurması kastedilirse -ki bu gıyap meselesi ile &ccedil;elişir- t&uuml;m &acirc;limlerin g&ouml;r&uuml;ş birliğiyle imk&acirc;nsız sayılır. Gıyapta olma ve g&ouml;r&uuml;nmeme ile birlikte manevi irtibat kurmak gibi başka irtibat anlamları ise imk&acirc;n d&acirc;hil&icirc;de değerlendirilmiştir. M&uuml;lakat olarak da tabir edilen İmam-ı Zaman (a.c.f) ile irtibat t&uuml;rleri arasında aşağıdaki hususlara işaret edilebilir:</p>\r\n\r\n<p>\r\n	1. İmam-ı Zamanı (a.c.f) g&ouml;r&uuml;p ama tanımamak (bazı rivayetlerde buna işaret edilmiştir[1]).</p>\r\n\r\n<p>\r\n	2. M&uuml;lakat ederek veya İmam-ı Zamanı (a.c.f) tanıyarak hissi ve zahiri bir şekilde g&ouml;rmek.</p>\r\n\r\n<p>\r\n	3. İmam-ı Zaman (a.c.f) ile şuhudi bir hal ve durumda m&uuml;lakatta bulunmak (bu irfani yolculuğun h&acirc;sılıdır).</p>\r\n\r\n<p>\r\n	Mahiyetinin ipham taşıması nedeniyle İmam-ı Zaman (a.c.f) ile irtibat kurmanın &uuml;&ccedil;&uuml;nc&uuml; anlamı hakkında reddedilme veya kabul edilme noktasında &acirc;limler az g&ouml;r&uuml;ş bildirmiştir. İmam-ı Zaman (a.c.f) ile irtibat kurma hakkında bulunan g&ouml;r&uuml;ş ayrılığı daha &ccedil;ok fiziki ve zahiri (ikinci anlamıyla) irtibat ve m&uuml;lakata matuftur. Bununla birlikte İmam-ı Zaman (a.c.f) ile irtibat kurma hakkında bazı b&uuml;y&uuml;k şahsiyetlerin s&ouml;zleri irfani ve şuhudi manaları &ccedil;ağrıştırmaktadır. Ayetullah Seyit Ali Ağa Kazım ve Ayetullah Ensari Hemadani&rsquo;den İmam-ı Zaman (a.c.f) ile irtibat kurmak hakkında nakledilen s&ouml;zler, daha &ccedil;ok batıni irtibata işaret etmektedir.[2] Genel olarak bir&ccedil;ok arifin s&ouml;zlerinde az veya &ccedil;ok bu t&uuml;r s&ouml;zler dile getirilmiştir. Merhum Muhaddis Nuri[3] &ldquo;en-Necmu&rsquo;s-Sakıp&rdquo; kitabında bazı Şia b&uuml;y&uuml;klerinin İmam-ı Zaman (a.c.f) ile kurdukları irtibata değinmiştir. Bu kitap bu alanda en kapsamlı ve en muteber eser sayılabilir. Bu kitapta bu konunun nazari ve ilmi temelleri yazılmıştır. Aynı şekilde İmam-ı Zaman (a.c.f) ile m&uuml;lakat etme imk&acirc;nını reddeden bazı &acirc;limlerin delilleri incelenmiştir. Kendi, İmam-ı Zaman (a.c.f)&nbsp; ile irtibatın ger&ccedil;ekleşmesi ve g&uuml;venilirlikleri hususunda bir ş&uuml;phe bulunmayan bir&ccedil;ok b&uuml;y&uuml;k şahsiyet tarafından bunun nakledilmesinin b&ouml;yle bir hadisenin ger&ccedil;ekleşme olasılığına en &ouml;nemli delil teşkil ettiğine inanmaktadır. Mukaddesi Erdebili, Seyit Bahru&rsquo;l-Ulum, Seyit b. Tavus ve aynı şekilde &ouml;zel bir yer taşımakla birlikte b&uuml;y&uuml;k ş&ouml;hreti olmayan bir&ccedil;ok başka bireyin g&ouml;r&uuml;şme detayları bu kitapta ayrıntılı bir şekilde beyan edilmiştir. Aynı şekilde bir&ccedil;ok birey de İmam-ı Zaman (a.c.f)&nbsp;&nbsp; ile &ouml;zel bir irtibat halinde olan ve bu bireylere yardım etmek i&ccedil;in ortaya &ccedil;ıkan kimselerle g&ouml;r&uuml;şme başarısını elde etmiştir.[4]</p>\r\n\r\n<p>\r\n	Pir ve Abdal</p>\r\n\r\n<p>\r\n	İmam-ı Zaman (a.c.f) ile beraber olan bireyler hakkında bir takım rivayetler nakledilmiştir ve bu rivayetlerden bazı bireylerin İmam-ı Zaman (a.c.f) ile yakın bir ilişki i&ccedil;inde oldukları anlaşılabilir. Lakin bu bireyler her zaman halktan gizli kalmışlardır. İmam Bakır&rsquo;dan (a.s) ş&ouml;yle nakledilmiştir: &ldquo;İmam Mehdi (a.c.f) zorunlu olarak uzlette olacaktır ve uzlet zamanında g&uuml;&ccedil; taşıyacaktır. O, yanında bulunan otuz kişi ile dehşet ve yalnızlıktan kurtulmuş olacak ve kendisinin hi&ccedil;bir korkusu olmayacaktır.&rdquo;[5] Bir bakışa g&ouml;re İmam-ı Zaman (a.c.f)&nbsp; ile beraber olan bu grup abdallardan ibarettir; bu bireylerden her biri d&uuml;nyadan g&ouml;&ccedil;&uuml;nce yerini başkası alır. Abdal ve pir konusu irfanda geniş bir bahsi teşkil eder ve bazı rivayetlerde de bu konuya işaret edilmiştir. Abdalın varlığının esası, b&ouml;yle bireylerin yaratılış &acirc;lemindeki &ouml;zel konumu ve aynı şekilde onların İmam-ı Zaman (a.c.f) ve zuhur meselesi ile olan irtibatı, ilgili rivayetler mecmuasından anlaşılabilir. Lakin onların sayısı hakkında her zaman &acirc;limler arasında g&ouml;r&uuml;ş ayrılığı bulunmuştur. Rivayetlerde de kesin bir g&ouml;r&uuml;şe rastlamak olanaksızdır. Bazı rivayetlerde kırk kişiye işaret edilmiş[6] ve bazı rivayetler ise İmam-ı Zaman (a.c.f) ile birlikte olan kimseleri otuz kişi olarak belirtilmiştir. Nitekim İmam Bakır&rsquo;dan (a.s) nakledilen mezk&ucirc;r rivayette buna işaret edilmiştir. Hz. Ali&rsquo;den (a.s) nakledilen bazı rivayetlerde de Şam&rsquo;da bulunan abdallar a&ccedil;ık&ccedil;a belirtilmiştir.[7] Son olarak pirin abdaldan bir mertebe daha &uuml;stte yer aldığı ve bir g&ouml;r&uuml;ş esasınca pirlerin İmam-ı Zamana (a.c.f) en yakın bireyler olan Hz. İsa (a.s), Hızır (a.s), İlyas (a.s) ve İdris&rsquo;in (a.s) olduğu ve arifler silsilesinin ise bunlardan sonra geldiğini belirtmek gerekir.</p>\r\n\r\n<p>\r\n	Abdalların Bazı Sıfatları</p>\r\n\r\n<p>\r\n	İslam Peygamberinden (s.a.a) nakledilen bazı rivayetlerde abdalların &ouml;zelliklerine işaret edilmiştir ve aşağıda onlardan bazılarına işaret edilecektir:</p>\r\n\r\n<p>\r\n	1. Abdal İbrahim&rsquo;in (a.s) kalbi gibi bir kalbe sahiptir.[8] (Bu benzerlikten kastedilen şey onların Allah&rsquo;ın dininde kararlılık, mertlik, tevazu ve direniş konularında Hz. İbrahim (a.s) gibi oldukları olabilir.)</p>\r\n\r\n<p>\r\n	2. Abdal insanları beladan koruyan ve Allah&rsquo;ın aracılıklarıyla belaları insanlardan uzaklaştırdığı kimselerdir.[9]</p>\r\n\r\n<p>\r\n	3. Onlar, kendilerine zul&uuml;m edenlere iyilik ve ihsan eder, kendilerine k&ouml;t&uuml;l&uuml;k edenlere fedak&acirc;rlıkta bulunur.</p>\r\n\r\n<p>\r\n	Onlar, her zaman ilahi kazaya razı olup her t&uuml;rl&uuml; haramdan kendilerini temiz tutar ve Allah i&ccedil;in gazaplanırlar.[10]4.İbn. Mesud İslam Peygamberinden (s.a.a) ş&ouml;yle nakletmiştir: Biliniz ki bunlar (abdal) asla bu makamı namaz kılmak, oru&ccedil; tutmak ve sadaka vermekle kazanmamışlardır. Sahabeler, ey Allah&rsquo;ın Resul&uuml; o halde hangi vesile ile onlar bu makama ermiştir diye sormuş ve Hz. Peygamber de (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;M&uuml;sl&uuml;manlar i&ccedil;in c&ouml;mertlik, bağışta bulunmak ve hayır istemek vesilesi ile bu makama ermişlerdir.&rdquo;[11] Bir başka rivayette de ş&ouml;yle nakledilmiştir: &ldquo;Benim &uuml;mmetimin abdalları ameller vasıtası ile cennete girmezler, onlar Allah&rsquo;ın rahmeti, c&ouml;mertlik, kalp arılığı ve t&uuml;m M&uuml;sl&uuml;manlara y&ouml;nelik şefkat beslemeleri sayesinde cennete girerler.&rdquo;[12]</p>\r\n\r\n<p>\r\n	Bu hususta daha fazla bilgi edinmek i&ccedil;in aşağıdaki cevaplara m&uuml;racaat edebilirsiniz:</p>\r\n\r\n<p>\r\n	7795 (Site: 7901).</p>\r\n\r\n<p>\r\n	1405 (Site: 1425).</p>\r\n\r\n<p>\r\n	8544 (Site: 8550).</p>\r\n\r\n<p>\r\n	15344 (Site: 15057).</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Bazı rivayetler bu konuya delalet etmekte ve g&ouml;r&uuml;nd&uuml;ğ&uuml; kadarıyla bu hususta alimler arasında bir ihtilaf bulunmamaktadır. Hz. Ali&rsquo;den nakledilen şu rivayet bunlardan biridir: &ldquo;Hakkın h&uuml;cceti yery&uuml;z&uuml;nde bulunur. Caddelerde hareket eder, evlere girer, d&uuml;nyanın doğu ve batısına gider, halkın konuşmalarını duyar, halk topluluğuna selam verir, g&ouml;r&uuml;r ama g&ouml;r&uuml;nmez.&rdquo; El-Ğıybe en-Numani, s. 144.</p>\r\n\r\n<p>\r\n	[2] Ağa Seyid Haşim Haddad ş&ouml;yle demiştir: &ldquo;Hz. Ağa Ayetullah Kazi s&ouml;zlerinde, oturup kalkmalarında ve genel olarak bir halden başka bir hale ge&ccedil;işte &ouml;zellikle &ldquo;ya Zamanın Sahibi&rdquo; kelimesini &ccedil;ok dile getirirdi. Bir g&uuml;n bir şahıs kendisinden asrın velisi (ruhumuz ona feda olsun) ile g&uuml;r&uuml;şt&uuml;n&uuml;z m&uuml; diye sorar ve kendisi &ldquo;her sabah kalktığında ilk bakışta zamanın imamını g&ouml;rmeyen g&ouml;z k&ouml;r olsun&rdquo; der. Usve-i Arifha (Gofte Ve Ne Gofteha Der Bare-i Merhum Kazi (r.a)), s. 109, Sadık Hasan Zade, Muhammed Tayyar Muraği. Aynı şekilde Ayetullah Şeyh Mahammed Cevad Ensari Hemedani, İmam-ı Zamanı gıyap devrinde g&ouml;rmek m&uuml;mk&uuml;n m&uuml;d&uuml;r sorusuna ş&ouml;yle cevap vermiştir: Allah&rsquo;ı g&ouml;rmenin m&uuml;mk&uuml;n olduğu bir yerde O&rsquo;nun mahluku olan imam nasıl g&ouml;r&uuml;lmez. Bir başka yerde İmam-ı Zaman ile g&ouml;r&uuml;şt&uuml;n&uuml;z m&uuml; sorusuna yakinim artmadı, cevabını vermiştir. (Kuyi Bi Nişanha, Seyri Der Zınddegi Arif-i Billah Ve Salik.)</p>\r\n\r\n<p>\r\n	[3] Allame Hacı Mirza H&uuml;seyin Muhaddis Nuri, alimler arasında &ldquo;hatem&uuml;&rsquo;l-muhaddisin&rdquo; lakabını kazanmıştır. Ayetullah Mirza Bozorg-i Şirazi, &ldquo;Maş&rsquo;aş Merhum Muhaddis Nuri&rdquo; kitabına d&uuml;şt&uuml;ğ&uuml; notta onu zamanın allamesi ve devrin nadir şahsı olarak adlandırmıştır. O, alimler arasında Allame Nuri, Muhaddis Nuri, Mirza Nuri ve Haci Nuri olarak adlandırılmıştır.</p>\r\n\r\n<p>\r\n	[4] Muhaddis-i Nuri&rsquo;nin &ldquo;Necmu&rsquo;s-Sagıb&rdquo; kitabına m&uuml;racaat edilsin.</p>\r\n\r\n<p>\r\n	[5] Muhammed b. Yakup el-K&acirc;fi, c. 1, s. 340, Şeyh Tusi, Kitabu&rsquo;l-Giybe, s. 102; Muhammed Bakır Meclisi, Biharu&rsquo;l-Envar, c. 52, s. 153, hadis 6.</p>\r\n\r\n<p>\r\n	[6] İbn. Asakir, 1/60.</p>\r\n\r\n<p>\r\n	[7]&laquo; الْأَبْدَالُ یَکُونُونَ بِالشَّامِ وَهُمْ أَرْبَعُونَ رَجُلًا کُلَّمَا مَاتَ رَجُلٌ أَبْدَلَ اللَّهُ مَکَانَهُ رَجُلًا ...&raquo;, İbn. Asakir, 1/60; İbn. Esir, 107; İbn. Hanbel, 112.</p>\r\n\r\n<p>\r\n	[8] M&uuml;sned-i Ahmed, c. 5, s. 322.</p>\r\n\r\n<p>\r\n	[9] Taberani, el-Mucemu&rsquo;l-Kebir, c. 10, s. 324.</p>\r\n\r\n<p>\r\n	[10] Hilyetu&rsquo;l-Evliya, c. 1, s. 8.</p>\r\n\r\n<p>\r\n	[11] Taberani, a.g.e, c. 1, s. 224.</p>\r\n\r\n<p>\r\n	[12]&laquo; إن أبدال أمتی لم یدخلوا الجنة بالأعمال ، ولکن إنما دخلوها برحمة الله ، وسخاوة الأنفس ، وسلامة الصدور ، ورحمة لجمیع المسلمین&raquo;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','İmam-ı Zaman (a.c.f)&nbsp; ile irtibat halinde olmanın teorik temelleri ve bunun değişik t&uuml;rleri kendi yerinde incelenmelidir. Bununla birlikte Şia ulemasının bazı muteber kitaplarında Mukaddes-i Erdebili, Seyit Bahru&rsquo;l-Ulum, Seyit b. Tavus ve başka bir&ccedil;ok b&uuml;y&uuml;k şahsiyetin g&ouml;r&uuml;şmeleri belirtilmiştir. Aynı şekilde bir&ccedil;ok birey de İmam-ı Zaman (a.c.f) ile &ouml;zel bir irtibat i&ccedil;inde olan ve bu bireylere yardım etmek i&ccedil;in ortaya &ccedil;ıkan kimseler ile g&ouml;r&uuml;şme başarısını elde etmiştir. Bir bakışa g&ouml;re İmam-ı Zaman (a.c.f) ile &ouml;zel bir irtibatı olan fertler pir, abdal ve gayp erleri olarak adlandırılırlar. Pir, abdaldan bir mertebe daha &uuml;stte yer alır ve bunların Hz. İsa (a.s), Hızır, İlyas ve İdris (a.s) gibi İmam-ı Zamana (a.c.f) en yakın sayılan bireyler olduğu belirtilmiştir. Abdal ve arifler silsilesi bunlardan sonra gelir. Bu bireyler genel olarak insanlar tarafından tanınmazlar ve kendilerinin sayısı hakkında da &ouml;zel bir g&ouml;r&uuml;ş birliği mevcut değildir. Bununla birlikte rivayetlerde kendilerinin bazı karakteristik &ouml;zelliklerine işaretlerde bulunulmuştur.','&nbsp;Gıyap d&ouml;neminde İmam-ı Zaman (a.c.f) ile irtibata ge&ccedil;menin imk&acirc;nı hakkında her zaman iki genel d&uuml;ş&uuml;nce var olmuştur: Bir grup gıyap d&ouml;neminde İmam-ı Zaman (a.c.f)&nbsp; ile irtibatın m&uuml;mk&uuml;n olmadığına inanmakta, diğer grup ise b&ouml;yle bir irtibatın imk&acirc;n d&acirc;hilinde olduğuna, reel &acirc;lemde de bunun ger&ccedil;ekleştiğine,&nbsp; bireylerin İmam-ı Zaman (a.c.f)&nbsp; ile bir t&uuml;r irtibata ge&ccedil;mek i&ccedil;in &ccedil;alışmaları ve bu husustan gaflet etmemeleri gerektiğine inanır. Elbette bu irtibattan kastedilen şey, bunun m&uuml;mk&uuml;n olduğunu iddia edenler ile bunun imk&acirc;nsızlığına inananlar arasında ortak bir husus değildir. Eğer irtibat bağlamında bir takım &ouml;zel manaları g&ouml;z &ouml;n&uuml;nde bulundurursak ve bu c&uuml;mleden olmak &uuml;zere halkın a&ccedil;ık&ccedil;a ve ihtiyari olarak İmam-ı Zaman (a.c.f)&nbsp; ile irtibat kurması kastedilirse -ki bu gıyap meselesi ile &ccedil;elişir- t&uuml;m &acirc;limlerin g&ouml;r&uuml;ş birliğiyle imk&acirc;nsız sayılır. Gıyapta olma ve g&ouml;r&uuml;nmeme ile birlikte manevi irtibat kurmak gibi başka irtibat anlamları ise imk&acirc;n d&acirc;hil&icirc;de değerlendirilmiştir. M&uuml;lakat olarak da tabir edilen İmam-ı Zaman (a.c.f) ile irtibat t&uuml;rleri arasında aşağıdaki hususlara işaret edilebilir:\r\n\r\n\r\n	1. İmam-ı Zamanı (a.c.f) g&ouml;r&uuml;p ama tanımamak (bazı rivayetlerde buna işaret edilmiştir[1]).\r\n\r\n\r\n	2. M&uuml;lakat ederek veya İmam-ı Zamanı (a.c.f) tanıyarak hissi ve zahiri bir şekilde g&ouml;rmek.\r\n\r\n\r\n	3. İmam-ı Zaman (a.c.f) ile şuhudi bir hal ve durumda m&uuml;lakatta bulunmak (bu irfani yolculuğun h&acirc;sılıdır).\r\n\r\n\r\n	Mahiyetinin ipham taşıması nedeniyle İmam-ı Zaman (a.c.f) ile irtibat kurmanın &uuml;&ccedil;&uuml;nc&uuml; anlamı hakkında reddedilme veya kabul edilme noktasında &acirc;limler az g&ouml;r&uuml;ş bildirmiştir. İmam-ı Zaman (a.c.f) ile irtibat kurma hakkında bulunan g&ouml;r&uuml;ş ayrılığı daha &ccedil;ok fiziki ve zahiri (ikinci anlamıyla) irtibat ve m&uuml;lakata matuftur. Bununla birlikte İmam-ı Zaman (a.c.f) ile irtibat kurma hakkında bazı b&uuml;y&uuml;k şahsiyetlerin s&ouml;zleri irfani ve şuhudi manaları &ccedil;ağrıştırmaktadır. Ayetullah Seyit Ali Ağa Kazım ve Ayetullah Ensari Hemadani&rsquo;den İmam-ı Zaman (a.c.f) ile irtibat kurmak hakkında nakledilen s&ouml;zler, daha &ccedil;ok batıni irtibata işaret etmektedir.[2] Genel olarak bir&ccedil;ok arifin s&ouml;zlerinde az veya &ccedil;ok bu t&uuml;r s&ouml;zler dile getirilmiştir. Merhum Muhaddis Nuri[3] &ldquo;en-Necmu&rsquo;s-Sakıp&rdquo; kitabında bazı Şia b&uuml;y&uuml;klerinin İmam-ı Zaman (a.c.f) ile kurdukları irtibata değinmiştir. Bu kitap bu alanda en kapsamlı ve en muteber eser sayılabilir. Bu kitapta bu konunun nazari ve ilmi temelleri yazılmıştır. Aynı şekilde İmam-ı Zaman (a.c.f) ile m&uuml;lakat etme imk&acirc;nını reddeden bazı &acirc;limlerin delilleri incelenmiştir. Kendi, İmam-ı Zaman (a.c.f)&nbsp; ile irtibatın ger&ccedil;ekleşmesi ve g&uuml;venilirlikleri hususunda bir ş&uuml;phe bulunmayan bir&ccedil;ok b&uuml;y&uuml;k şahsiyet tarafından bunun nakledilmesinin b&ouml;yle bir hadisenin ger&ccedil;ekleşme olasılığına en &ouml;nemli delil teşkil ettiğine inanmaktadır. Mukaddesi Erdebili, Seyit Bahru&rsquo;l-Ulum, Seyit b. Tavus ve aynı şekilde &ouml;zel bir yer taşımakla birlikte b&uuml;y&uuml;k ş&ouml;hreti olmayan bir&ccedil;ok başka bireyin g&ouml;r&uuml;şme detayları bu kitapta ayrıntılı bir şekilde beyan edilmiştir. Aynı şekilde bir&ccedil;ok birey de İmam-ı Zaman (a.c.f)&nbsp;&nbsp; ile &ouml;zel bir irtibat halinde olan ve bu bireylere yardım etmek i&ccedil;in ortaya &ccedil;ıkan kimselerle g&ouml;r&uuml;şme başarısını elde etmiştir.[4]\r\n\r\n\r\n	Pir ve Abdal\r\n\r\n\r\n	İmam-ı Zaman (a.c.f) ile beraber olan bireyler hakkında bir takım rivayetler nakledilmiştir ve bu rivayetlerden bazı bireylerin İmam-ı Zaman (a.c.f) ile yakın bir ilişki i&ccedil;inde oldukları anlaşılabilir. Lakin bu bireyler her zaman halktan gizli kalmışlardır. İmam Bakır&rsquo;dan (a.s) ş&ouml;yle nakledilmiştir: &ldquo;İmam Mehdi (a.c.f) zorunlu olarak uzlette olacaktır ve uzlet zamanında g&uuml;&ccedil; taşıyacaktır. O, yanında bulunan otuz kişi ile dehşet ve yalnızlıktan kurtulmuş olacak ve kendisinin hi&ccedil;bir korkusu olmayacaktır.&rdquo;[5] Bir bakışa g&ouml;re İmam-ı Zaman (a.c.f)&nbsp; ile beraber olan bu grup abdallardan ibarettir; bu bireylerden her biri d&uuml;nyadan g&ouml;&ccedil;&uuml;nce yerini başkası alır. Abdal ve pir konusu irfanda geniş bir bahsi teşkil eder ve bazı rivayetlerde de bu konuya işaret edilmiştir. Abdalın varlığının esası, b&ouml;yle bireylerin yaratılış &acirc;lemindeki &ouml;zel konumu ve aynı şekilde onların İmam-ı Zaman (a.c.f) ve zuhur meselesi ile olan irtibatı, ilgili rivayetler mecmuasından anlaşılabilir. Lakin onların sayısı hakkında her zaman &acirc;limler arasında g&ouml;r&uuml;ş ayrılığı bulunmuştur. Rivayetlerde de kesin bir g&ouml;r&uuml;şe rastlamak olanaksızdır. Bazı rivayetlerde kırk kişiye işaret edilmiş[6] ve bazı rivayetler ise İmam-ı Zaman (a.c.f) ile birlikte olan kimseleri otuz kişi olarak belirtilmiştir. Nitekim İmam Bakır&rsquo;dan (a.s) nakledilen mezk&ucirc;r rivayette buna işaret edilmiştir. Hz. Ali&rsquo;den (a.s) nakledilen bazı rivayetlerde de Şam&rsquo;da bulunan abdallar a&ccedil;ık&ccedil;a belirtilmiştir.[7] Son olarak pirin abdaldan bir mertebe daha &uuml;stte yer aldığı ve bir g&ouml;r&uuml;ş esasınca pirlerin İmam-ı Zamana (a.c.f) en yakın bireyler olan Hz. İsa (a.s), Hızır (a.s), İlyas (a.s) ve İdris&rsquo;in (a.s) olduğu ve arifler silsilesinin ise bunlardan sonra geldiğini belirtmek gerekir.\r\n\r\n\r\n	Abdalların Bazı Sıfatları\r\n\r\n\r\n	İslam Peygamberinden (s.a.a) nakledilen bazı rivayetlerde abdalların &ouml;zelliklerine işaret edilmiştir ve aşağıda onlardan bazılarına işaret edilecektir:\r\n\r\n\r\n	1. Abdal İbrahim&rsquo;in (a.s) kalbi gibi bir kalbe sahiptir.[8] (Bu benzerlikten kastedilen şey onların Allah&rsquo;ın dininde kararlılık, mertlik, tevazu ve direniş konularında Hz. İbrahim (a.s) gibi oldukları olabilir.)\r\n\r\n\r\n	2. Abdal insanları beladan koruyan ve Allah&rsquo;ın aracılıklarıyla belaları insanlardan uzaklaştırdığı kimselerdir.[9]\r\n\r\n\r\n	3. Onlar, kendilerine zul&uuml;m edenlere iyilik ve ihsan eder, kendilerine k&ouml;t&uuml;l&uuml;k edenlere fedak&acirc;rlıkta bulunur.\r\n\r\n\r\n	Onlar, her zaman ilahi kazaya razı olup her t&uuml;rl&uuml; haramdan kendilerini temiz tutar ve Allah i&ccedil;in gazaplanırlar.[10]4.İbn. Mesud İslam Peygamberinden (s.a.a) ş&ouml;yle nakletmiştir: Biliniz ki bunlar (abdal) asla bu makamı namaz kılmak, oru&ccedil; tutmak ve sadaka vermekle kazanmamışlardır. Sahabeler, ey Allah&rsquo;ın Resul&uuml; o halde hangi vesile ile onlar bu makama ermiştir diye sormuş ve Hz. Peygamber de (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;M&uuml;sl&uuml;manlar i&ccedil;in c&ouml;mertlik, bağışta bulunmak ve hayır istemek vesilesi ile bu makama ermişlerdir.&rdquo;[11] Bir başka rivayette de ş&ouml;yle nakledilmiştir: &ldquo;Benim &uuml;mmetimin abdalları ameller vasıtası ile cennete girmezler, onlar Allah&rsquo;ın rahmeti, c&ouml;mertlik, kalp arılığı ve t&uuml;m M&uuml;sl&uuml;manlara y&ouml;nelik şefkat beslemeleri sayesinde cennete girerler.&rdquo;[12]\r\n\r\n\r\n	Bu hususta daha fazla bilgi edinmek i&ccedil;in aşağıdaki cevaplara m&uuml;racaat edebilirsiniz:\r\n\r\n\r\n	7795 (Site: 7901).\r\n\r\n\r\n	1405 (Site: 1425).\r\n\r\n\r\n	8544 (Site: 8550).\r\n\r\n\r\n	15344 (Site: 15057).\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Bazı rivayetler bu konuya delalet etmekte ve g&ouml;r&uuml;nd&uuml;ğ&uuml; kadarıyla bu hususta alimler arasında bir ihtilaf bulunmamaktadır. Hz. Ali&rsquo;den nakledilen şu rivayet bunlardan biridir: &ldquo;Hakkın h&uuml;cceti yery&uuml;z&uuml;nde bulunur. Caddelerde hareket eder, evlere girer, d&uuml;nyanın doğu ve batısına gider, halkın konuşmalarını duyar, halk topluluğuna selam verir, g&ouml;r&uuml;r ama g&ouml;r&uuml;nmez.&rdquo; El-Ğıybe en-Numani, s. 144.\r\n\r\n\r\n	[2] Ağa Seyid Haşim Haddad ş&ouml;yle demiştir: &ldquo;Hz. Ağa Ayetullah Kazi s&ouml;zlerinde, oturup kalkmalarında ve genel olarak bir halden başka bir hale ge&ccedil;işte &ouml;zellikle &ldquo;ya Zamanın Sahibi&rdquo; kelimesini &ccedil;ok dile getirirdi. Bir g&uuml;n bir şahıs kendisinden asrın velisi (ruhumuz ona feda olsun) ile g&uuml;r&uuml;şt&uuml;n&uuml;z m&uuml; diye sorar ve kendisi &ldquo;her sabah kalktığında ilk bakışta zamanın imamını g&ouml;rmeyen g&ouml;z k&ouml;r olsun&rdquo; der. Usve-i Arifha (Gofte Ve Ne Gofteha Der Bare-i Merhum Kazi (r.a)), s. 109, Sadık Hasan Zade, Muhammed Tayyar Muraği. Aynı şekilde Ayetullah Şeyh Mahammed Cevad Ensari Hemedani, İmam-ı Zamanı gıyap devrinde g&ouml;rmek m&uuml;mk&uuml;n m&uuml;d&uuml;r sorusuna ş&ouml;yle cevap vermiştir: Allah&rsquo;ı g&ouml;rmenin m&uuml;mk&uuml;n olduğu bir yerde O&rsquo;nun mahluku olan imam nasıl g&ouml;r&uuml;lmez. Bir başka yerde İmam-ı Zaman ile g&ouml;r&uuml;şt&uuml;n&uuml;z m&uuml; sorusuna yakinim artmadı, cevabını vermiştir. (Kuyi Bi Nişanha, Seyri Der Zınddegi Arif-i Billah Ve Salik.)\r\n\r\n\r\n	[3] Allame Hacı Mirza H&uuml;seyin Muhaddis Nuri, alimler arasında &ldquo;hatem&uuml;&rsquo;l-muhaddisin&rdquo; lakabını kazanmıştır. Ayetullah Mirza Bozorg-i Şirazi, &ldquo;Maş&rsquo;aş Merhum Muhaddis Nuri&rdquo; kitabına d&uuml;şt&uuml;ğ&uuml; notta onu zamanın allamesi ve devrin nadir şahsı olarak adlandırmıştır. O, alimler arasında Allame Nuri, Muhaddis Nuri, Mirza Nuri ve Haci Nuri olarak adlandırılmıştır.\r\n\r\n\r\n	[4] Muhaddis-i Nuri&rsquo;nin &ldquo;Necmu&rsquo;s-Sagıb&rdquo; kitabına m&uuml;racaat edilsin.\r\n\r\n\r\n	[5] Muhammed b. Yakup el-K&acirc;fi, c. 1, s. 340, Şeyh Tusi, Kitabu&rsquo;l-Giybe, s. 102; Muhammed Bakır Meclisi, Biharu&rsquo;l-Envar, c. 52, s. 153, hadis 6.\r\n\r\n\r\n	[6] İbn. Asakir, 1/60.\r\n\r\n\r\n	[7]&laquo; الْأَبْدَالُ یَکُونُونَ بِالشَّامِ وَهُمْ أَرْبَعُونَ رَجُلًا کُلَّمَا مَاتَ رَجُلٌ أَبْدَلَ اللَّهُ مَکَانَهُ رَجُلًا ...&raquo;, İbn. Asakir, 1/60; İbn. Esir, 107; İbn. Hanbel, 112.\r\n\r\n\r\n	[8] M&uuml;sned-i Ahmed, c. 5, s. 322.\r\n\r\n\r\n	[9] Taberani, el-Mucemu&rsquo;l-Kebir, c. 10, s. 324.\r\n\r\n\r\n	[10] Hilyetu&rsquo;l-Evliya, c. 1, s. 8.\r\n\r\n\r\n	[11] Taberani, a.g.e, c. 1, s. 224.\r\n\r\n\r\n	[12]&laquo; إن أبدال أمتی لم یدخلوا الجنة بالأعمال ، ولکن إنما دخلوها برحمة الله ، وسخاوة الأنفس ، وسلامة الصدور ، ورحمة لجمیع المسلمین&raquo;\r\n\r\n\r\n	&nbsp;'),(56,'tr60','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İmam Bakır (a.s) ve İmam Sadık&rsquo;ın (a.s) yaşadıkları zaman ve mek&acirc;n şart ve durumu g&ouml;z &ouml;n&uuml;nde bulundurulduğunda s&ouml;z konusu zamanda bir kitabın tedvin edilmemesi anlaşılır bir husus sayılır. Lakin bu hadisler &ldquo;d&ouml;rt y&uuml;z usul&rdquo; ve sonra da &ldquo;d&ouml;rt kitap&rdquo; adıyla toplanmıştır. Son olarak b&uuml;y&uuml;k hadis bilgini H&uuml;r Amuli Vesailu&rsquo;ş-Şia kitabının otuzuncu cildinde fasıllar suretinde fıkhi başlıklar esasınca bu hadisleri bir araya getirmiştir. Ama bu kitaplardaki hadislerin bu iki imama &ouml;zg&uuml; olmadığı, aksine t&uuml;m imamların hadislerini kapsadığı g&ouml;z &ouml;n&uuml;nde bulundurulmalıdır. Elbette bu kitaplarda bu iki imamın payı diğer imamlardan daha fazladır. Bununla birlikte bug&uuml;n bu t&uuml;r kitaplar mevcuttur ve &ouml;rnek sıfatıyla bu iki b&uuml;y&uuml;k imam hakkında Azizullah Atardi&rsquo;nin M&uuml;stened&uuml;&rsquo;l-İmam Bakır (a.s) ve M&uuml;stened&uuml;&rsquo;l-İmam Sadık (a.s) adlı kitabına işaret edilebilir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Bu soruya cevap vermek i&ccedil;in ilk &ouml;nce bu imamların zamansal konumlarının farklılıkları ve Şialar dışında diğer İslami mezheplerin onlara y&ouml;nelik bakışlarının farklılıklarını bilmek gerekir. Ardından İmam Ali (a.s) i&ccedil;in Nehc&uuml;&rsquo;l-Belağa&rsquo;nın yazılması ve diğer imamlar i&ccedil;in benzeri kitapların telif edilmemesinin nedeni anlaşılmalıdır. Bu esas uyarınca aşağıdaki noktalara dikkat ediniz:</p>\r\n\r\n<p>\r\n	1. Bildiğimiz gibi her ne kadar kısa bir zaman i&ccedil;in olsa da İslam toplumunda halife ve M&uuml;sl&uuml;manların h&acirc;kimi sıfatıyla yer alan tek imam Hz. Ali&rsquo;ydi (a.s). Hz. Ali (a.s) beş yıl M&uuml;sl&uuml;manların y&ouml;neticiliğini m&uuml;barek elleriyle y&uuml;r&uuml;tt&uuml;. Doğal olarak h&acirc;kimiyetin bu b&uuml;y&uuml;k imamın elinde bulunduğu d&ouml;nemde kendisi hem uzun hutbeler verme ve gerekli nasihatleri halka iletmede daha fazla bir hareket &ouml;zg&uuml;rl&uuml;ğ&uuml;ne sahipti ve hem de ravi ve k&acirc;tipler rahat bir şekilde onun beyanatlarını kaydedebiliyor ve başkalarına iletebiliyordu. &Ouml;te taraftan diğer İslami fırkalar her ne kadar onu Şialar gibi Hz. Peygamberin (s.a.a) aralıksız halifesi bilmese de kendisini olgun halifelerden biri saymakta ve s&ouml;zlerini de kendi kitaplarında nakletmekteydiler.[1]</p>\r\n\r\n<p>\r\n	2. İmam Bakır (a.s) ve İmam Sadık&rsquo;ın (a.s) din usullerini a&ccedil;ıklamak i&ccedil;in g&ouml;sterdikleri &ccedil;abaların &ccedil;oğu Emevi devletinin zayıf olduğu ve g&uuml;c&uuml;n Abbasilere ge&ccedil;tiği d&ouml;nemde ger&ccedil;ekleşmiştir. Bu zaman diliminde ilimleri yaymak ve binlerce uzman &ouml;ğrenci yetiştirmek i&ccedil;in bu b&uuml;y&uuml;k imam i&ccedil;in uygun bir ortam meydana gelmişse ve Ehlis&uuml;nnetin bir&ccedil;ok &acirc;limi de onlardan yararlanmışsa da, her haliyle İmam Ali&rsquo;nin (a.s) konumu gibi bir ortam kendileri i&ccedil;in meydana gelmemiştir. Onlar hem kendi canlarını ve hem de taraftarlarının canlarının tehlikeye d&uuml;şmemesi ve &ccedil;atışan taraflardan birinin k&ouml;t&uuml; şekilde istifadesine neden olmaması i&ccedil;in davranış ve s&ouml;zlerinde ihtiyatı g&ouml;zetmeleri gerekiyordu! Bu esas uyarınca İmam Ali&rsquo;nin hutbeleri gibi uzun hutbelere daha az yer vermiş ve bir&ccedil;ok yerde halkın sorularını yanıtlamışlardır. Hatta İmam Bakır (a.s) bir&ccedil;ok yerde kendi s&ouml;zlerini Cabir gibi bir takım ravileri vasıta karar kılarak Hz. Peygamber (s.a.a) ve Hz. Ali&rsquo;nin (a.s) s&ouml;zlerine istinat ediyordu. B&ouml;ylece diğer İslami fırkaların da onları rahat bir şekilde kabul etmesini hedefliyordu![2]</p>\r\n\r\n<p>\r\n	3. İmam Ali&nbsp; (a.s), bu iki imam ve diğer imamların beyanatlarının kendi hayat d&ouml;nemlerinde belirgin bir k&uuml;lliyat şeklinde &ouml;zel bir kitapta tedvin ve telif edilmediğini hatırlatmak gerekir. Her ravi ve m&uuml;ellif bu s&ouml;zlerin bir b&ouml;l&uuml;m&uuml;n&uuml; naklediyordu. Bazı raviler sadece kendi rivayetlerini &ldquo;asıl&rdquo; adındaki bir kitapta toplamakta, onları başkalarına sunmaktaydı. Bunlar, &ldquo;d&ouml;rt y&uuml;z usul&rdquo; adıyla toplanmıştı ve Allame Meclisi bu usullerin bazılarını Biharu&rsquo;l-Envar kitabının başında dile getirmiştir. Bu kitap ve usuller ilk rivayet k&uuml;lliyatı sıfatıyla anılmış ve sonra &ldquo;d&ouml;rt kitap&rdquo; adıyla bir araya getirilmiştir. Bu kitaplardaki hadisler bu iki imama &ouml;zg&uuml; değildir, bilakis t&uuml;m imamların hadislerini i&ccedil;ermektedir. Elbette sizin sorunuzda da işaret edildiği gibi bu usullerde yer alan rivayetlerin &ccedil;oğunluğu beşinci ve altıncı imamlara aittir ve bunun delili de bu iki b&uuml;y&uuml;k imamın sahip olmuş olduğu nispi &ouml;zg&uuml;rl&uuml;k idi.</p>\r\n\r\n<p>\r\n	4. Masum imamlar hayatta oldukları m&uuml;ddet&ccedil;e t&uuml;m ravilerden nakleden rivayetlerin hepsini i&ccedil;eren kapsayıcı ve geniş kitaplara pek ihtiya&ccedil; duyulmamaktaydı. Bu ihtiya&ccedil;, gıyap asrının gelmesiyle masum imama direkt bir şekilde ulaşmanın takriben imk&acirc;nsız hale geldiği bir zamanda kendini g&ouml;sterdi. Bunun ardından Şia &acirc;limleri bu s&ouml;zleri toplama teşebb&uuml;s&uuml;nde bulundular. Bu esas uyarınca bu k&uuml;lliyatların &ccedil;oğunluğunun &uuml;&ccedil; ile beşinci asırlarda telif edildiklerini g&ouml;zlemlemekteyiz. D&ouml;rt kitap, Tuhefu&rsquo;l-Ukul ve Nehc&uuml;&rsquo;l-Belağa gibi kitaplar bu &ccedil;er&ccedil;evede değerlendirilebilir. Bu kitapların &ccedil;oğunluğu t&uuml;m masumların s&ouml;zlerini i&ccedil;ermekte ve Nehc&uuml;&rsquo;&rsquo;l-Belağa ve Gureru&rsquo;l-Hikem gibi bazıları ise bir imamın beyanatlarına &ouml;zg&uuml; bulunmaktadır.</p>\r\n\r\n<p>\r\n	5. Bug&uuml;n İslami ilimlerde fakih ve araştırmacıların ihtiya&ccedil; duyduğu şey, hadis ve masumların s&ouml;zlerinin sınıflandırılması ve konuya g&ouml;re fihristleştirilmesidir.&nbsp; Her masumun s&ouml;z&uuml;n&uuml;n &ouml;zel bir kitap halinde &ouml;zel bir mecmuada bir araya getirilmesine gerek yoktur. Elbette bu husus da faydasız değildir, ancak itibar a&ccedil;ısından t&uuml;m masumların s&ouml;zlerinin eşit y&uuml;ksek bir derecede yer alması ve bu a&ccedil;ıdan bir farkın bulunmaması nedeniyle ve &ouml;te taraftan (her zaman olmasa da) alimlerimiz i&ccedil;in fıkhi ve kelamsal ipham ve soruları giderip yanıtlamak i&ccedil;in rivayet ve hadislerin belirli fasıl ve konularından yararlanmaları sebebiyle, bug&uuml;n elimizde bulunan şeyin daha zorunlu olduğu g&ouml;z&uuml;kmektedir.</p>\r\n\r\n<p>\r\n	6. Bu asırlarda g&uuml;c&uuml; tamamıyla ele ge&ccedil;irmiş Abbasi halifeleri diğer Ehlis&uuml;nnet mensupları gibi Hz. Ali&rsquo;ye y&ouml;nelik pek bir hassasiyet g&ouml;stermemekte ve hatta zahirde ona saygılı davranmaktaydılar. Bu nedenle Hz. Ali&rsquo;nin s&ouml;zlerini bir araya getirme ve Nehc&uuml;&rsquo;l-Belağa adında bir kitapta tedvin etme ile ilgili olarak Seyit Rezi&rsquo;nin &ccedil;abası, Abbasi hilafetinin merkezi olan Bağdat&rsquo;ta herhangi bir muhalefet ile karşılaşmadı; zira bu fasih s&ouml;zlerin ekseriyeti daha &ouml;nceden Ehlis&uuml;nnetin kitaplarında mevcut idi.[3] Lakin diğer imamların ve &ouml;zellikle hadislerin &ccedil;oğunluğunun kendilerinden nakledildiği besinci ve altıncı imamların s&ouml;zlerini i&ccedil;eren bağımsız ve ayrı şekilde tedvin edilmiş kitaplar haline getirmek Abbasi halifelerinin hassasiyetine yol a&ccedil;abilirdi. &Ouml;rneğin İmam Sadık (a.s) Abbasi hilafetinin kuruluşunun başında bir takım muhalefetler sergilemiş[4] ve sonraki diğer imamlar da bir şekilde onlar ile &ccedil;atışmışlardır. İlk imam dışında ve hatta Abbasiler d&ouml;neminden &ouml;nce yaşayan imamlara ait tedvin edilmiş eserlerin yayınlanması, hilafetin Hz. Ali (a.s) ailesine &ouml;zg&uuml; olduğu g&ouml;r&uuml;ş&uuml;n&uuml; g&uuml;&ccedil;lendirebilirdi. B&ouml;yle bir husus Abbasilerin hoşuna gitmiyordu. Bu nedenle Şia &acirc;limleri bir hassasiyet yaratmamak i&ccedil;in imamlardan nakledilen rivayetleri Nebevi ve Alevi rivayetler ile birlikte Kafi, Tehzip ve Fakih gibi kitaplarda zikretmişlerdir.</p>\r\n\r\n<p>\r\n	7. Bu y&ouml;ntem Biharu&rsquo;l-Envar ve Vesailu&rsquo;ş-Şia gibi sonraki asırlarda bir araya getirilen k&uuml;lliyatlarda da uygulandı. Her ne kadar y&uuml;zdelik olarak bu hadis kaynaklarında yer alan rivayetlerin &ccedil;oğunluğu beşinci ve altıncı imam ile ilgili olsa da her haliyle onları diğer rivayetlerden ayırmak i&ccedil;in bir ihtiya&ccedil; duyulmamaktaydı. Ama sonraki yıllarda her masumun hadislerini ayrı bir şekilde belirleme ve bağımsız bir kitapta nakletme &ccedil;abaları ger&ccedil;ekleşti. Bu bağlamda bu iki b&uuml;y&uuml;k imam hakkında Azizullah Atardi&rsquo;nin telif ettiği M&uuml;stened&uuml;&rsquo;l-İmam Bakır (a.s) ve M&uuml;stened&uuml;&rsquo;l-İmam Sadık (a.s) adlı kitaplara işaret edilebilir. Bunların her biri birka&ccedil; ciltte bir araya getirilmiştir.[5] Aynı şekilde tamamlanmasıyla birlikte her masuma ait hadislerin ayrı bir şekilde hadis disketlerinde g&ouml;r&uuml;lebileceği &ccedil;alışmalar da hali hazırda s&uuml;rmektedir. Kesinlikle kaynak hadis kitapları ve işaret edilen istinatlara m&uuml;racaat etmeyle siz de rivayetlerin &ccedil;oğunluğunun bu iki imamdan nakledilmiş olduğu neticesine ulaşacaksınız.</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	------------<br />\r\n	[1] Elbette İslam toplumunun &ccedil;ok az bir y&uuml;zdeliğini teşkil eden ve Ehlibeyte d&uuml;şmanlık g&ouml;steren Nasibi ve haricilerin hesabı ayrıdır.</p>\r\n\r\n<p>\r\n	[2] Rical-ı Keşi, s. 41, İntişaratıDanişgahıMeşhed, 1348 h.ş.</p>\r\n\r\n<p>\r\n	[3] İbn. Ebi&rsquo;l-Hadid, Şerhi Nehc&uuml;&rsquo;l-Belağa, c. 1, s. 204, Kitaphanei Ayetullah Mer&rsquo;aşi, Kum, 1404 h.k.</p>\r\n\r\n<p>\r\n	[4] Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c. 47, s. 162, babı 6, M&uuml;essese-i el-Vefa, Beyrut, L&uuml;bnan, 1404 h.k.</p>\r\n\r\n<p>\r\n	[5] Bu muhterem m&uuml;ellif diğer masum imamlar hakkında da b&ouml;yle bir &ccedil;alışma yapmıştır.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','İmam Bakır (a.s) ve İmam Sadık&rsquo;ın (a.s) yaşadıkları zaman ve mek&acirc;n şart ve durumu g&ouml;z &ouml;n&uuml;nde bulundurulduğunda s&ouml;z konusu zamanda bir kitabın tedvin edilmemesi anlaşılır bir husus sayılır. Lakin bu hadisler &ldquo;d&ouml;rt y&uuml;z usul&rdquo; ve sonra da &ldquo;d&ouml;rt kitap&rdquo; adıyla toplanmıştır. Son olarak b&uuml;y&uuml;k hadis bilgini H&uuml;r Amuli Vesailu&rsquo;ş-Şia kitabının otuzuncu cildinde fasıllar suretinde fıkhi başlıklar esasınca bu hadisleri bir araya getirmiştir. Ama bu kitaplardaki hadislerin bu iki imama &ouml;zg&uuml; olmadığı, aksine t&uuml;m imamların hadislerini kapsadığı g&ouml;z &ouml;n&uuml;nde bulundurulmalıdır. Elbette bu kitaplarda bu iki imamın payı diğer imamlardan daha fazladır. Bununla birlikte bug&uuml;n bu t&uuml;r kitaplar mevcuttur ve &ouml;rnek sıfatıyla bu iki b&uuml;y&uuml;k imam hakkında Azizullah Atardi&rsquo;nin M&uuml;stened&uuml;&rsquo;l-İmam Bakır (a.s) ve M&uuml;stened&uuml;&rsquo;l-İmam Sadık (a.s) adlı kitabına işaret edilebilir.','&nbsp;Bu soruya cevap vermek i&ccedil;in ilk &ouml;nce bu imamların zamansal konumlarının farklılıkları ve Şialar dışında diğer İslami mezheplerin onlara y&ouml;nelik bakışlarının farklılıklarını bilmek gerekir. Ardından İmam Ali (a.s) i&ccedil;in Nehc&uuml;&rsquo;l-Belağa&rsquo;nın yazılması ve diğer imamlar i&ccedil;in benzeri kitapların telif edilmemesinin nedeni anlaşılmalıdır. Bu esas uyarınca aşağıdaki noktalara dikkat ediniz:\r\n\r\n\r\n	1. Bildiğimiz gibi her ne kadar kısa bir zaman i&ccedil;in olsa da İslam toplumunda halife ve M&uuml;sl&uuml;manların h&acirc;kimi sıfatıyla yer alan tek imam Hz. Ali&rsquo;ydi (a.s). Hz. Ali (a.s) beş yıl M&uuml;sl&uuml;manların y&ouml;neticiliğini m&uuml;barek elleriyle y&uuml;r&uuml;tt&uuml;. Doğal olarak h&acirc;kimiyetin bu b&uuml;y&uuml;k imamın elinde bulunduğu d&ouml;nemde kendisi hem uzun hutbeler verme ve gerekli nasihatleri halka iletmede daha fazla bir hareket &ouml;zg&uuml;rl&uuml;ğ&uuml;ne sahipti ve hem de ravi ve k&acirc;tipler rahat bir şekilde onun beyanatlarını kaydedebiliyor ve başkalarına iletebiliyordu. &Ouml;te taraftan diğer İslami fırkalar her ne kadar onu Şialar gibi Hz. Peygamberin (s.a.a) aralıksız halifesi bilmese de kendisini olgun halifelerden biri saymakta ve s&ouml;zlerini de kendi kitaplarında nakletmekteydiler.[1]\r\n\r\n\r\n	2. İmam Bakır (a.s) ve İmam Sadık&rsquo;ın (a.s) din usullerini a&ccedil;ıklamak i&ccedil;in g&ouml;sterdikleri &ccedil;abaların &ccedil;oğu Emevi devletinin zayıf olduğu ve g&uuml;c&uuml;n Abbasilere ge&ccedil;tiği d&ouml;nemde ger&ccedil;ekleşmiştir. Bu zaman diliminde ilimleri yaymak ve binlerce uzman &ouml;ğrenci yetiştirmek i&ccedil;in bu b&uuml;y&uuml;k imam i&ccedil;in uygun bir ortam meydana gelmişse ve Ehlis&uuml;nnetin bir&ccedil;ok &acirc;limi de onlardan yararlanmışsa da, her haliyle İmam Ali&rsquo;nin (a.s) konumu gibi bir ortam kendileri i&ccedil;in meydana gelmemiştir. Onlar hem kendi canlarını ve hem de taraftarlarının canlarının tehlikeye d&uuml;şmemesi ve &ccedil;atışan taraflardan birinin k&ouml;t&uuml; şekilde istifadesine neden olmaması i&ccedil;in davranış ve s&ouml;zlerinde ihtiyatı g&ouml;zetmeleri gerekiyordu! Bu esas uyarınca İmam Ali&rsquo;nin hutbeleri gibi uzun hutbelere daha az yer vermiş ve bir&ccedil;ok yerde halkın sorularını yanıtlamışlardır. Hatta İmam Bakır (a.s) bir&ccedil;ok yerde kendi s&ouml;zlerini Cabir gibi bir takım ravileri vasıta karar kılarak Hz. Peygamber (s.a.a) ve Hz. Ali&rsquo;nin (a.s) s&ouml;zlerine istinat ediyordu. B&ouml;ylece diğer İslami fırkaların da onları rahat bir şekilde kabul etmesini hedefliyordu![2]\r\n\r\n\r\n	3. İmam Ali&nbsp; (a.s), bu iki imam ve diğer imamların beyanatlarının kendi hayat d&ouml;nemlerinde belirgin bir k&uuml;lliyat şeklinde &ouml;zel bir kitapta tedvin ve telif edilmediğini hatırlatmak gerekir. Her ravi ve m&uuml;ellif bu s&ouml;zlerin bir b&ouml;l&uuml;m&uuml;n&uuml; naklediyordu. Bazı raviler sadece kendi rivayetlerini &ldquo;asıl&rdquo; adındaki bir kitapta toplamakta, onları başkalarına sunmaktaydı. Bunlar, &ldquo;d&ouml;rt y&uuml;z usul&rdquo; adıyla toplanmıştı ve Allame Meclisi bu usullerin bazılarını Biharu&rsquo;l-Envar kitabının başında dile getirmiştir. Bu kitap ve usuller ilk rivayet k&uuml;lliyatı sıfatıyla anılmış ve sonra &ldquo;d&ouml;rt kitap&rdquo; adıyla bir araya getirilmiştir. Bu kitaplardaki hadisler bu iki imama &ouml;zg&uuml; değildir, bilakis t&uuml;m imamların hadislerini i&ccedil;ermektedir. Elbette sizin sorunuzda da işaret edildiği gibi bu usullerde yer alan rivayetlerin &ccedil;oğunluğu beşinci ve altıncı imamlara aittir ve bunun delili de bu iki b&uuml;y&uuml;k imamın sahip olmuş olduğu nispi &ouml;zg&uuml;rl&uuml;k idi.\r\n\r\n\r\n	4. Masum imamlar hayatta oldukları m&uuml;ddet&ccedil;e t&uuml;m ravilerden nakleden rivayetlerin hepsini i&ccedil;eren kapsayıcı ve geniş kitaplara pek ihtiya&ccedil; duyulmamaktaydı. Bu ihtiya&ccedil;, gıyap asrının gelmesiyle masum imama direkt bir şekilde ulaşmanın takriben imk&acirc;nsız hale geldiği bir zamanda kendini g&ouml;sterdi. Bunun ardından Şia &acirc;limleri bu s&ouml;zleri toplama teşebb&uuml;s&uuml;nde bulundular. Bu esas uyarınca bu k&uuml;lliyatların &ccedil;oğunluğunun &uuml;&ccedil; ile beşinci asırlarda telif edildiklerini g&ouml;zlemlemekteyiz. D&ouml;rt kitap, Tuhefu&rsquo;l-Ukul ve Nehc&uuml;&rsquo;l-Belağa gibi kitaplar bu &ccedil;er&ccedil;evede değerlendirilebilir. Bu kitapların &ccedil;oğunluğu t&uuml;m masumların s&ouml;zlerini i&ccedil;ermekte ve Nehc&uuml;&rsquo;&rsquo;l-Belağa ve Gureru&rsquo;l-Hikem gibi bazıları ise bir imamın beyanatlarına &ouml;zg&uuml; bulunmaktadır.\r\n\r\n\r\n	5. Bug&uuml;n İslami ilimlerde fakih ve araştırmacıların ihtiya&ccedil; duyduğu şey, hadis ve masumların s&ouml;zlerinin sınıflandırılması ve konuya g&ouml;re fihristleştirilmesidir.&nbsp; Her masumun s&ouml;z&uuml;n&uuml;n &ouml;zel bir kitap halinde &ouml;zel bir mecmuada bir araya getirilmesine gerek yoktur. Elbette bu husus da faydasız değildir, ancak itibar a&ccedil;ısından t&uuml;m masumların s&ouml;zlerinin eşit y&uuml;ksek bir derecede yer alması ve bu a&ccedil;ıdan bir farkın bulunmaması nedeniyle ve &ouml;te taraftan (her zaman olmasa da) alimlerimiz i&ccedil;in fıkhi ve kelamsal ipham ve soruları giderip yanıtlamak i&ccedil;in rivayet ve hadislerin belirli fasıl ve konularından yararlanmaları sebebiyle, bug&uuml;n elimizde bulunan şeyin daha zorunlu olduğu g&ouml;z&uuml;kmektedir.\r\n\r\n\r\n	6. Bu asırlarda g&uuml;c&uuml; tamamıyla ele ge&ccedil;irmiş Abbasi halifeleri diğer Ehlis&uuml;nnet mensupları gibi Hz. Ali&rsquo;ye y&ouml;nelik pek bir hassasiyet g&ouml;stermemekte ve hatta zahirde ona saygılı davranmaktaydılar. Bu nedenle Hz. Ali&rsquo;nin s&ouml;zlerini bir araya getirme ve Nehc&uuml;&rsquo;l-Belağa adında bir kitapta tedvin etme ile ilgili olarak Seyit Rezi&rsquo;nin &ccedil;abası, Abbasi hilafetinin merkezi olan Bağdat&rsquo;ta herhangi bir muhalefet ile karşılaşmadı; zira bu fasih s&ouml;zlerin ekseriyeti daha &ouml;nceden Ehlis&uuml;nnetin kitaplarında mevcut idi.[3] Lakin diğer imamların ve &ouml;zellikle hadislerin &ccedil;oğunluğunun kendilerinden nakledildiği besinci ve altıncı imamların s&ouml;zlerini i&ccedil;eren bağımsız ve ayrı şekilde tedvin edilmiş kitaplar haline getirmek Abbasi halifelerinin hassasiyetine yol a&ccedil;abilirdi. &Ouml;rneğin İmam Sadık (a.s) Abbasi hilafetinin kuruluşunun başında bir takım muhalefetler sergilemiş[4] ve sonraki diğer imamlar da bir şekilde onlar ile &ccedil;atışmışlardır. İlk imam dışında ve hatta Abbasiler d&ouml;neminden &ouml;nce yaşayan imamlara ait tedvin edilmiş eserlerin yayınlanması, hilafetin Hz. Ali (a.s) ailesine &ouml;zg&uuml; olduğu g&ouml;r&uuml;ş&uuml;n&uuml; g&uuml;&ccedil;lendirebilirdi. B&ouml;yle bir husus Abbasilerin hoşuna gitmiyordu. Bu nedenle Şia &acirc;limleri bir hassasiyet yaratmamak i&ccedil;in imamlardan nakledilen rivayetleri Nebevi ve Alevi rivayetler ile birlikte Kafi, Tehzip ve Fakih gibi kitaplarda zikretmişlerdir.\r\n\r\n\r\n	7. Bu y&ouml;ntem Biharu&rsquo;l-Envar ve Vesailu&rsquo;ş-Şia gibi sonraki asırlarda bir araya getirilen k&uuml;lliyatlarda da uygulandı. Her ne kadar y&uuml;zdelik olarak bu hadis kaynaklarında yer alan rivayetlerin &ccedil;oğunluğu beşinci ve altıncı imam ile ilgili olsa da her haliyle onları diğer rivayetlerden ayırmak i&ccedil;in bir ihtiya&ccedil; duyulmamaktaydı. Ama sonraki yıllarda her masumun hadislerini ayrı bir şekilde belirleme ve bağımsız bir kitapta nakletme &ccedil;abaları ger&ccedil;ekleşti. Bu bağlamda bu iki b&uuml;y&uuml;k imam hakkında Azizullah Atardi&rsquo;nin telif ettiği M&uuml;stened&uuml;&rsquo;l-İmam Bakır (a.s) ve M&uuml;stened&uuml;&rsquo;l-İmam Sadık (a.s) adlı kitaplara işaret edilebilir. Bunların her biri birka&ccedil; ciltte bir araya getirilmiştir.[5] Aynı şekilde tamamlanmasıyla birlikte her masuma ait hadislerin ayrı bir şekilde hadis disketlerinde g&ouml;r&uuml;lebileceği &ccedil;alışmalar da hali hazırda s&uuml;rmektedir. Kesinlikle kaynak hadis kitapları ve işaret edilen istinatlara m&uuml;racaat etmeyle siz de rivayetlerin &ccedil;oğunluğunun bu iki imamdan nakledilmiş olduğu neticesine ulaşacaksınız.\r\n\r\n\r\n	&nbsp;\r\n	------------\r\n	[1] Elbette İslam toplumunun &ccedil;ok az bir y&uuml;zdeliğini teşkil eden ve Ehlibeyte d&uuml;şmanlık g&ouml;steren Nasibi ve haricilerin hesabı ayrıdır.\r\n\r\n\r\n	[2] Rical-ı Keşi, s. 41, İntişaratıDanişgahıMeşhed, 1348 h.ş.\r\n\r\n\r\n	[3] İbn. Ebi&rsquo;l-Hadid, Şerhi Nehc&uuml;&rsquo;l-Belağa, c. 1, s. 204, Kitaphanei Ayetullah Mer&rsquo;aşi, Kum, 1404 h.k.\r\n\r\n\r\n	[4] Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c. 47, s. 162, babı 6, M&uuml;essese-i el-Vefa, Beyrut, L&uuml;bnan, 1404 h.k.\r\n\r\n\r\n	[5] Bu muhterem m&uuml;ellif diğer masum imamlar hakkında da b&ouml;yle bir &ccedil;alışma yapmıştır.\r\n\r\n\r\n	&nbsp;'),(57,'tr61','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Secdenin hakikati al&ccedil;akg&ouml;n&uuml;ll&uuml;l&uuml;k, baş eğmek ve meyildir. Secde farzlardan biridir; &ccedil;&uuml;nk&uuml; y&uuml;ce Allah ş&ouml;yle buyurmuştur: &ldquo;Ey iman edenler r&uuml;k&ucirc; ve secde edin&hellip;&rdquo; Burada bir noktaya dikkat edilmesi gerekir ve bu nokta Şia&rsquo;nın toprağa toprak i&ccedil;in secde etmemesidir; zira y&uuml;ce Allah&rsquo;tan başkasına secde etmek t&uuml;m Şia &acirc;limlerinin g&ouml;r&uuml;ş birliği ile şirktir. Bazen neden sadece toprağa secde etmektesiniz diye sorulmaktadır. Bunun cevabı şudur: Biz bu meselede Hz. Peygamber-i Ekrem&rsquo;in (s.a.a) s&uuml;nnetinin takip&ccedil;isiyiz; &ccedil;&uuml;nk&uuml; Ehlis&uuml;nnetin muteber kaynak ve kitaplarında ş&ouml;yle belirtilmiştir: Secde toprağa ve topraktan t&uuml;reyen şeyler &uuml;zerine yapılır. Elbette bu şeyler tabii olarak giyilen ve yenilecek şeyler dışında kalanlardır. Lakin zorunluluk halinde elbise ve giyilecek şeylerin &uuml;zerine de secde yapılabilir! Burada her b&ouml;l&uuml;m i&ccedil;in bir rivayet aktarmakla yetiniyor ve konunun detaylarını ayrıntılı cevaba bırakıyoruz.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		1. Toprağa Secde Etmek</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		M&uuml;slim kendi sahihinde ş&ouml;yle nakletmektedir: (Allah) t&uuml;m yery&uuml;z&uuml;n&uuml; bizim i&ccedil;in secde yeri ve suyun bulunmadığı zaman da toprağı temizleyici karar kılmıştır.&nbsp;</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		2. Topraktan Biten Şeyler &Uuml;zerine Secde Etmek</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Buhari kendi sahihinde ş&ouml;yle nakletmektedir: &Uuml;mm&uuml; Selim, evine gelmesi, namaz kılması ve bu vesile ile orayı s&uuml;rekli bir namaz mek&acirc;nı karar kılması i&ccedil;in Allah Resul&uuml;n&uuml; (s.a.a) davet etti! Allah Resul&uuml; (s.a.a) &Uuml;mm&uuml; Selim&rsquo;in davetini kabul etti ve onun evine geldi. O, evinde bulunan bir hasırı su ile ıslattı ve orada namaz kıldı. &Uuml;mm&uuml; Selim Hz. Peygamber (s.a.a) ile namaz kıldı ve orayı kendi namaz mek&acirc;nı karar kıldı.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		3. Zorunluluk Durumunda Elbise &Uuml;zerine Secde Etmek</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Buhari, Enes b. Malik&rsquo;ten ş&ouml;yle nakletmektedir: Biz (M&uuml;sl&uuml;manlar) Hz. Peygamber (s.a.a) ile namaz kılıyorduk ve secde mek&acirc;nının &ccedil;ok sıcak olması nedeniyle g&ouml;mleğimizin bir b&ouml;l&uuml;m&uuml;n&uuml; secde mek&acirc;nına koyuyor ve onun &uuml;zerine secde ediyorduk.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bundan dolayı g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi Şia, Ehlis&uuml;nnetin muteber kaynaklarında belirtilen Allah Resul&uuml;n&uuml;n (s.a.a) s&uuml;nnetine dayanmaktadır. Burada geride kalan soru ise şudur: neden Şia İmam H&uuml;seyin&rsquo;in toprağı &uuml;zerine secde etmede ısrar etmektedir. Bu sorunun cevabında ş&ouml;yle s&ouml;ylemek gerekir: Evvela İmam H&uuml;seyin&rsquo;in (a.s) toprağı diğer topraklar gibidir ve onun diğer topraklardan m&uuml;stesna olan bir y&ouml;n&uuml; bulunmamaktadır. İkincisi, İmam H&uuml;seyin&rsquo;in (a.s) toprağına secde etmek farz değil, bilakis m&uuml;stehaptır. &Uuml;&ccedil;&uuml;nc&uuml;s&uuml;, Ehlibeyt (a.s) İmam H&uuml;seyin&rsquo;in (a.s) toprağına secde etmenin sevap taşıdığını vurgulamıştır. D&ouml;rd&uuml;nc&uuml;s&uuml;, İmam H&uuml;seyin&rsquo;in (a.s) toprağı bir&ccedil;ok inan&ccedil;, m&uuml;cadele ve tarihi meselenin simge ve g&ouml;stergesidir. Bu a&ccedil;ından ondan istifade etmemiz yerinde bir davranıştır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Toprağa secde etmenin felsefesi hakkında İmam Sadık&rsquo;tan (a.s) ş&ouml;yle nakledilmiştir: &ldquo;Secde y&uuml;ce Allah i&ccedil;in al&ccedil;akg&ouml;n&uuml;ll&uuml;l&uuml;k haline b&uuml;r&uuml;nmektir. Bundan dolayı yenilecek ve giyilecek şeylere secde etmek doğru değildir; &ccedil;&uuml;nk&uuml; d&uuml;nya insanları yenilecek ve giyilecek şeylerin kullarıdırlar. Oysaki secde eden kişi secdesinde Allah&rsquo;a ibadet ve kulluk etmektedir. O halde d&uuml;nya ile mağrur olmuş ve &ouml;v&uuml;nm&uuml;ş kimselerin mabuduna secde etmesi doğru değildir.&rdquo; Toprağa secde etmenin fazileti daha &ccedil;oktur; zira b&ouml;yle bir secde y&uuml;ce Allah i&ccedil;in tevazuda bulunma ve al&ccedil;akg&ouml;n&uuml;ll&uuml;l&uuml;k sergilemede daha belirgin ve daha doğrudur.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Muhalifler tarafından cehalet veya d&uuml;şmanlık nedeniyle dile getirilen ve bu vesile ile Şia&rsquo;nın saldırıya maruz kaldığı hassas konulardan biri toprağa secde etme meselesidir. Oysaki bu mesele hak ve insaf &ccedil;er&ccedil;evesinde ve her t&uuml;rl&uuml; taassuptan uzak bir şekilde ele alınacak olursa, Şia&rsquo;ya isnat edilen şeyin tam aksi bir netice ortaya &ccedil;ıkacaktır; zira Şia toprağa toprak i&ccedil;in secde etmemektedir. &Ccedil;&uuml;nk&uuml; secde, bir şey i&ccedil;in secde ve bir şeyin &uuml;zerine secde diye iki kısma ayrılır. Kuşkusuz birinci kısım şirk hallerinden sayılır ve Şia bu t&uuml;r bir secdeyi haram bilir. &Ccedil;&uuml;nk&uuml; b&ouml;yle bir secde Allah&rsquo;tan başkası i&ccedil;in yapılmış sayılır ve bunun ispatı da delillere ve b&uuml;y&uuml;k bir &ccedil;abaya ihtiya&ccedil; duymaz. Sizi bu konuda Şia &acirc;limlerinin fetvalarına y&ouml;nlendiriyoruz. Meselenin ve konunun hakikatinin aydınlanması i&ccedil;in bir takım konular eşliğinde tahlil ve incelemeye koyuluyoruz:</p>\r\n\r\n<p>\r\n	Secdenin Tanımı</p>\r\n\r\n<p>\r\n	Secde s&ouml;zl&uuml;kte al&ccedil;akg&ouml;n&uuml;ll&uuml;l&uuml;k ve tevazu olarak belirtilmiştir. Kutsal şeriatta ise alnın bir b&ouml;l&uuml;m&uuml;n&uuml;n yer veya başka bir şey &uuml;zerine arada bir engel ve fasıla olmadan konulmasına denir. Bunun delili ise bir rivayettir: &ldquo;Secde ettiğin zaman alnını yere koy ve hızlı bir şekilde(karganın yere gagasını vurması gibi) yere koyma.&rdquo;[1] Aynı şekilde bu konuda bir rivayette ş&ouml;yle aktarılmıştır: &ldquo;Hz. Peygambere (s.a.a) alnımız ve ellerimizi &uuml;zerine koyduğumuz Mekke ve Medine topraklarının sıcaklığından şik&acirc;yet ettik. (Ama) Allah Resul&uuml; bizim şik&acirc;yetimize m&uuml;spet bir cevap vermedi.&rdquo;[2] Secde t&uuml;m &acirc;lim ve fakihlerin icmasıyla farzdır; &ccedil;&uuml;nk&uuml; y&uuml;ce Allah ş&ouml;yle buyurmaktadır: &ldquo;Ey iman edenler r&uuml;k&ucirc; ve secde ediniz&hellip;&rdquo;[3]</p>\r\n\r\n<p>\r\n	Meselenin Fıkhi Olması</p>\r\n\r\n<p>\r\n	Bu konunun (secde) kelamsal konulardan değil, fıkhi konulardan olduğu apa&ccedil;ıktır; zira secde y&uuml;k&uuml;ml&uuml;n&uuml;n fiili ile ilintilidir. Fıkhi meselelerde Şia ve Ehlis&uuml;nnet nezdinde bir&ccedil;ok ihtilaf vardır ve bunun en iyi g&ouml;stergesi Ehlis&uuml;nnetin d&ouml;rt asıl mezhebe ayrılmış olması ve bu d&ouml;rt mezhebin de bir&ccedil;ok fıkhi teferruatsal meselede birbirleri arasında ihtilafın bulunmasını g&ouml;zlemlememizdir.[4]</p>\r\n\r\n<p>\r\n	Secde Konusundaki Rivayetler</p>\r\n\r\n<p>\r\n	Secde konusu hakkında nakledilen haber ve rivayetler &uuml;&ccedil; kısma ayrılabilir:</p>\r\n\r\n<p>\r\n	1. Yere secde etmenin zorunlu olduğunu vurgulayan rivayetler.</p>\r\n\r\n<p>\r\n	2. Hasır gibi bitkiler &uuml;zerine secde edildiğine işaret eden rivayetler.</p>\r\n\r\n<p>\r\n	3. Pamuk veya y&uuml;nden olan g&ouml;mlek (kumaş) &uuml;zerine secde edildiğine işaret eden rivayetler.[5]</p>\r\n\r\n<p>\r\n	A. Yere secde etmeyi vurgulayan rivayetler: Bu alandaki rivayetler &ccedil;oktur ve değişik ve farklı tabirlerle hadis kitaplarında nakledilmiştir. Biz burada birka&ccedil; numuneyi aktarmakla yetiniyoruz:</p>\r\n\r\n<p>\r\n	1. &ldquo;Yery&uuml;z&uuml; benim i&ccedil;in secde mahalli ve temiz kılıcı karar kılınmıştır. Bu hadis M&uuml;slim&rsquo;in kitabında ş&ouml;yle belirtilmiştir: T&uuml;m yery&uuml;z&uuml; bizim i&ccedil;in secde mahalli ve suyun bulunmadığı durumda da toprağı temizleyici karar kılınmıştır.&rdquo; Tirmizi&rsquo;nin S&uuml;nen&rsquo;inde ş&ouml;yle belirtilmiştir: &ldquo;T&uuml;m yery&uuml;z&uuml; benim i&ccedil;in mescit ve temizleyici karar kılınmıştır.&rdquo; Beyhaki&rsquo;nin kelamında ş&ouml;yle nakledilmiştir: &ldquo;Yery&uuml;z&uuml; benim i&ccedil;in temizleyici ve mescit karar kılınmıştır.&rdquo; Beyhaki&rsquo;nin kelamında ş&ouml;yle de aktarılmıştır: &ldquo;Yery&uuml;z&uuml; benim i&ccedil;in temiz ve mescit karar kılınmıştır. Nerede namaz vakti gelirse hangi şekilde olursa olsun namaz kılarım.&rdquo;[6]</p>\r\n\r\n<p>\r\n	2. Ebuzer Allah Resul&uuml;n&uuml;n ş&ouml;yle buyurduğunu nakletmektedir: &ldquo;Yery&uuml;z&uuml; senin i&ccedil;in secde mahallidir. O halde her nerede namaz vakti gelirse namaz kıl.&rdquo;[7]</p>\r\n\r\n<p>\r\n	3. İbn. Abbas ş&ouml;yle demektedir: &ldquo;Peygamber (s.a.a) taş &uuml;zerine secde ederdi.&rdquo;[8]</p>\r\n\r\n<p>\r\n	4. Ebu Said Hodri ş&ouml;yle aktarmaktadır: &ldquo;Ben kendi g&ouml;zlerimle Allah Resul&uuml;n&uuml;n alnı ve burnunun ucunda toprak ve &ccedil;amur izi g&ouml;rd&uuml;m.&rdquo; [9]</p>\r\n\r\n<p>\r\n	5. Cabir b. Abdullah ş&ouml;yle demektedir: &ldquo;Ben Allah Resul&uuml; (s.a.a) ile &ouml;ğle namazını kılıyordum ve &ccedil;ok sıcak olduğundan soğutup &uuml;zerine secde etmek i&ccedil;in elime bir par&ccedil;a taş aldım.&rdquo;</p>\r\n\r\n<p>\r\n	6. Enes b. Malik ş&ouml;yle demektedir: &ldquo;Biz Hz. Peygamber (s.a.a) ile birlikte şiddetli sıcaklıkta namaz kılardık. Her birimiz bir taş alır ve soğuması i&ccedil;in avucumuzda tutardık. Soğuduğunda yere koyar ve &uuml;zerine secde ederdik.[10]</p>\r\n\r\n<p>\r\n	7. &Ouml;mer b. Hattab ş&ouml;yle demektedir: Yağmurlu bir gecede sabah namazı i&ccedil;in dışarıya &ccedil;ıktık; yer &ccedil;amurlu olduğu i&ccedil;in hepimiz bir miktar taş topladık, mescidin avlusuna koyduk ve &uuml;zerinde namaz kıldık. Hz. Peygamber (s.a.a) bu meseleyi anlayınca ş&ouml;yle buyurdu: Bu ne g&uuml;zel bir şeydir! O halde bu taş &uuml;zerine secde etmeyle namaz kılmanın başlangıcıydı.&rdquo;[11]</p>\r\n\r\n<p>\r\n	8. Ayaz b. Abdullah Kareşi ş&ouml;yle nakletmektedir: &ldquo;Hz. Peygamber (s.a.a) bir adamın başında olan sarık &uuml;zerine secde ettiğini g&ouml;r&uuml;nce, sarığını arkaya &ccedil;ekmesini ve alnıyla secde etmesini işaret etti.&rdquo;[12]</p>\r\n\r\n<p>\r\n	Bunlar, secdenin toprak ve yere yapılması gerektiğini belirten bir&ccedil;ok rivayetten bir numunedir.[13]Beyhaki ş&ouml;yle demektedir: Eğer kumaş ve elbise &uuml;zerine secde etmek caiz olsaydı, rivayetlerde buna işaret edilmesi gerekirdi; &ccedil;&uuml;nk&uuml; bunlar &uuml;zerine secde etmek taş ele almak ve secde etmek i&ccedil;in onu soğutmaktan daha rahat idi.[14]</p>\r\n\r\n<p>\r\n	B. Bir &ouml;z&uuml;r olmadan yerden başka şeyler &uuml;zerine secde etmenin caiz olduğunu belirten rivayetler:</p>\r\n\r\n<p>\r\n	1. Enes b. Malik ş&ouml;yle nakletmektedir: B&uuml;y&uuml;k annem (Melike) Allah Resul&uuml;n&uuml; (s.a.a) kendisi i&ccedil;in hazırladığı bir yemeğe davet eder Hz. Peygamber (s.a.a) bu yemekten yer ve sonra ş&ouml;yle buyurur: Kalkınız benim ile namaz kılınız. Enes b. Malik ş&ouml;yle demektedir: Kalktım ve zaman aşımıyla siyah olmuş bir hasıra su serptim ve onu yere serdim. Hz. Peygamber (s.a.a) onun &uuml;zerinde durdu. Ben Hz. Peygamberin arkasında ve yaşlı kadın (b&uuml;y&uuml;k annesi) da benim arkamda hep birlikte namaza durduk.[15]&nbsp;&nbsp; Aynı şekilde Enes&rsquo;ten şu i&ccedil;erikte başka bir rivayet de mevcuttur: &ldquo;Halalarımdan biri Hz. Peygamber (s.a.a) i&ccedil;in bir yemek hazırladı ve Hz. Peygambere (s.a.a) hitap ederek ben evimde yemek yemenizi ve orda namaz kılmanızı istiyorum dedi! Enes ş&ouml;yle demektedir: Hz. Peygamber (s.a.a) geldi, evde bulunan b&uuml;y&uuml;k hasırı odanın bir k&ouml;şesine sermemi emretti ve biz de onun &uuml;zerini su ve s&uuml;p&uuml;rge ile temizledik. Sonra Hz. Peygamber (s.a.a) onun &uuml;zerinde namaza durdu ve biz de Hz. Peygamberin (s.a.a) arkasında namaz kıldık.&rdquo;[16] Aynı şekilde Enes b. Malik&rsquo;ten ş&ouml;yle aktarılmıştır: &ldquo;&Uuml;mm&uuml; Selim Allah Resul&uuml;nden (s.a.a) evine gelmesini, namaz kılmasını ve kendisinin orayı s&uuml;rekli bir namaz mek&acirc;nı karar kılmasını istedi! Allah Resul&uuml; (s.a.a) &Uuml;mm&uuml; Selim&rsquo;in davetini kabul etti ve evine geldi. Biz evde bulunan bir hasırı su ile ıslattık ve Hz. Peygamber (s.a.a) onun &uuml;zerinde namaz kıldı. &Uuml;mm&uuml; Selim Hz. Peygamber (s.a.a) ile birlikte namaz kıldı ve orayı kendi namaz mek&acirc;nı karar kıldı.&rdquo;[17]</p>\r\n\r\n<p>\r\n	2. İbn. Abbas ş&ouml;yle nakletmektedir: &ldquo;Allah Resul&uuml; (s.a.a) k&uuml;&ccedil;&uuml;k bir hasır &uuml;zerinde namaz kılardı.&rdquo;[18]</p>\r\n\r\n<p>\r\n	3. Ebu Said Hodri ş&ouml;yle demektedir: &ldquo;Hz. Peygamberin (s.a.a) yanına geldim, onu hasır &uuml;zerinde namaz kılarken ve hasır &uuml;zerine secde ederken g&ouml;rd&uuml;m.&rdquo;[19]</p>\r\n\r\n<p>\r\n	4. Meymune (Hz. Peygamberin (s.a.a) eşi) ş&ouml;yle nakletmektedir: &ldquo;Allah Resul&uuml; (s.a.a) namaz kılıyordu ve ben onun yanında bulunuyordum; &ouml;yle ki secde ettiği ve hasır &uuml;zerinde namaz kıldığı zaman g&ouml;mleği bana değiyordu.&rdquo;[20] Bu konuda bir&ccedil;ok rivayet vardır ve kısa ve &ouml;z olması nedeniyle bu kadarıyla yetiniyoruz.</p>\r\n\r\n<p>\r\n	C. Zorunluluk durumunda yer dışındaki şeylere secde etmenin caiz olduğunu belirten rivayetler:</p>\r\n\r\n<p>\r\n	Bu kısımda Enes b. Malik&rsquo;in hadisini beyan etmekle yetiniyoruz. Enes ş&ouml;yle demektedir: &ldquo;Biz Allah Resul&uuml; (s.a.a) ile namaz kılıyorduk. Her ne zaman bizden biri sıcaklığın y&uuml;ksek olması nedeniyle alnını yere bırakmak istemediği vakit, g&ouml;mleğini yere serer ve onun &uuml;zerine secde ederdi.&rdquo;[21] Bu rivayet Sahih-i Buhari ve Sahih-i M&uuml;slim gibi Ehlis&uuml;nnetin değişik kaynaklarında değişik s&ouml;z ve tabirler ile nakledilmiştir. Her araştırmacı bu hadisleri araştırarak ve inceleyerek a&ccedil;ık&ccedil;a b&uuml;t&uuml;n bu rivayetlerin evvela secdenin toprak &uuml;zerine olması gerektiği, ondan sonra da yenilecek ve giyilecek şeylerin dışında topraktan biten şeyler &uuml;zerine yapılabileceği ve sonraki merhalede (zorunluluk durumunda) g&ouml;mlek (kumaş) &uuml;zerine secde edilebileceği hususuna odaklandığını a&ccedil;ık&ccedil;a kavrar. Bu nedenle ve bu rivayetler esasınca Ehlibeyt mektebinin fakih ve &acirc;limleri imamların rivayetlerine uyarak ş&ouml;yle derler: Namazda secdenin yer veya yerden biten ve de genellikle yenilecek ve giyilecek olmayan şeyler &uuml;zerine yapılması farzdır.[22] Biz Şiaların bir miktar toprak ve &ccedil;amuru kurutup m&uuml;h&uuml;r haline d&ouml;n&uuml;şt&uuml;rmemiz ve &uuml;zerine secde etmemiz ise bir takım sebeplerden kaynaklanmaktadır. Bu sebeplerden bazıları şunlardır:</p>\r\n\r\n<p>\r\n	1. Kurutulmuş toprağın pak ve temiz olduğuna g&uuml;venilmesi ilk sebeptir; zira secde mahallinin şartlarından biri (&uuml;zerine secde edilen şey) temiz olmasıdır. Aynı şekilde bu secde mek&acirc;nının mubah olmasından emin olmak i&ccedil;indir; &ccedil;&uuml;nk&uuml; secde mahallinin şartlarından biri de onun mubah olmasıdır.</p>\r\n\r\n<p>\r\n	2. Bizim zamanımızda genellikle evlerin y&uuml;zeyi ve mescitler halılar ile kaplanmıştır ve bu yerlerde toprak bulunmamaktadır. Bundan dolayı kurutulmuş toprak &uuml;zerine secde ediyoruz.</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin&rsquo;in (a.s) Toprağı &Uuml;zerine Secde Etmenin Felsefesi</p>\r\n\r\n<p>\r\n	Şia&rsquo;nın neden İmam H&uuml;seyin&rsquo;in (a.s) toprağı &uuml;zerine secde ettiği hususunda şunları s&ouml;ylemek gerekir:</p>\r\n\r\n<p>\r\n	1. Şia fakihleri arasından İmam H&uuml;seyin&rsquo;in (a.s) toprağına secde etmenin farz olduğuna inanan bir fakih bulmak imk&acirc;nsızdır. Onlar sadece temiz ve mubah olan her toprak &uuml;zerine secdenin doğru olduğunu s&ouml;ylerler. Nitekim bu a&ccedil;ıklandı. Evet, onlar İmam H&uuml;seyin&rsquo;in (a.s)&nbsp; toprağı &uuml;zerine secde etmenin m&uuml;stehap olduğunu belirtirler.[23]</p>\r\n\r\n<p>\r\n	2. İmam H&uuml;seyin&rsquo;in (a.s) toprağı &uuml;zerine secde etmek toprağa secde etmenin bir numunesidir ve M&uuml;sl&uuml;manlar toprak ve yer &uuml;zerine secde etmenin doğru olduğu hususunda icma etmişlerdir. O halde İmam H&uuml;seyin&rsquo;in (a.s) toprağını diğer yer ve topraklardan istisna etmek i&ccedil;in geriye herhangi bir neden kalmamaktadır. Dolayısıyla neden Şia İmam H&uuml;seyin&rsquo;in (a.s) toprağı &uuml;zerine secde etmektedir diye s&ouml;ylenmesi bir anlam taşımamaktadır.</p>\r\n\r\n<p>\r\n	3. Ehlibeyt İmam H&uuml;seyin&rsquo;in (a.s)&nbsp; toprağı &uuml;zerine secde etmeyi &ccedil;ok vurgulamıştır. İmam Seccad (a.s), İmam H&uuml;seyin&rsquo;in (a.s) toprağı &uuml;zerine secde eden ilk imamdır. İmamların hepsi İmam H&uuml;seyin&rsquo;in (a.s) toprağı &uuml;zerine secde eder ve bunun m&uuml;stehap olduğunu vurgularlardı. Nitekim İmam Sadık (a.s) ş&ouml;yle buyurmaktadır: &ldquo;Şehitlerin efendisinin toprağı &uuml;zerine secde etmek yedi hicabı par&ccedil;alar.&rdquo;[24]</p>\r\n\r\n<p>\r\n	4. Şehitlerin efendisinin toprağı &uuml;zerine secde etmenin tercih edilir olduğuna delalet eden ve bu konuda ilim ehli i&ccedil;in saklı olmayan bir&ccedil;ok husus mevcuttur. &Ouml;rnek:</p>\r\n\r\n<p>\r\n	A. İnan&ccedil;sal &Ouml;ğretiler:</p>\r\n\r\n<p>\r\n	&Ouml;mer b. Saad, Aşura g&uuml;n&uuml; sabah namazını askerleri ile cemaat halinde kıldı. Lakin aynı g&uuml;n&uuml;n &ouml;ğle vakti İmam H&uuml;seyin&rsquo;i (a.s) şehit etti. Şia, namazda İmam H&uuml;seyin&rsquo;in (a.s) toprağı &uuml;zerine secde ederek &Ouml;mer b. Saad ve onun &ouml;nderi Yezit&rsquo;in namazı gibi &ouml;l&uuml; ve ruhsuz bir namaz kılmadığını ve Şia&rsquo;nın namazının İmam H&uuml;seyin&rsquo;in (a.s),&nbsp; babasının ve dedesinin namazı olduğunu ilan etmektedir. Bu, Ehlibeytin velayet mefhumunu Şialar nezdinde pekiştiren ve sağlam kılan şeydir. Bu nedenle imamlar İmam H&uuml;seyin&rsquo;in (a.s) toprağı &uuml;zerine secde etmeyi vurgulamışlardır; yani İmam H&uuml;seyin&rsquo;in (a.s) toprağı &uuml;zerine secde etmek Allah&rsquo;ın velilerinin yolunu takip ederek O&rsquo;na teslim olmak ve karşısında al&ccedil;akg&ouml;n&uuml;ll&uuml; olmaktır.</p>\r\n\r\n<p>\r\n	B. Tarihsel &Ouml;ğreti: Bazıları, Hz. Ali&rsquo;ye (a.s) imam ve halife sıfatıyla biat edildiği Gadir &ouml;ğretilerini ve &Uuml;meyye oğulları zamanında meydana gelen Aşura&rsquo;yı unutturmaya &ccedil;abalamışlardır. İmam H&uuml;seyin&rsquo;in (a.s) toprağı, Aşura g&uuml;n&uuml;nde &Uuml;meyye oğulları y&ouml;neticilerinin cinayetlerine dair tarihsel diri bir senettir. Tarih boyunca bug&uuml;ne dek zalimler Gadir ve Aşura&rsquo;nın &ouml;ğretilerini etkisiz kılmak ve ortadan kaldırmak i&ccedil;in t&uuml;m imk&acirc;nlarını seferber etmişlerdir. Lakin imamlar ve Ehlibeyt (a.s) H&uuml;seyn&icirc; Aşura hadisesini mersiye, ağlama ve ziyaretler aracılığıyla halkın kalbine oturtmuş, sonraki nesillere aktarmış ve onlar ile Aşura kıyamı arasında irtibat sağlamıştır. Bu bağlamda Hz. H&uuml;seyin&rsquo;in (a.s) toprağının &ouml;nemi ve onun vurgulanması meselesi a&ccedil;ıklığa kavuşmaktadır.</p>\r\n\r\n<p>\r\n	C. Cihat ve Şehadet &Ouml;ğretileri: Hz. H&uuml;seyin&rsquo;in (a.s) toprağı, M&uuml;sl&uuml;man halkın ekseriyetinde devrim ve cihat ruhu yaratabilir. Bu, İslam &uuml;mmetinin ihtiya&ccedil; duyduğu şeydir. &Ouml;zellikle bug&uuml;n bizim i&ccedil;inde yaşadığımız d&uuml;nya ve İslam toplumu t&uuml;rl&uuml; savaşlar ile karşı karşıyadır. Hz. H&uuml;seyin&rsquo;in (a.s) toprağı ile ilişki kurmak ve onu anlamlandırmak bir miktar cansız ve ruhsuz toprak ile irtibat kurmak değildir, bilakis hareketli bir g&uuml;&ccedil; ve de devrim ve cihat mefhumuyla irtibat ve ilişki kurmaktır. Bunlara ek olarak, Hz. H&uuml;seyin&rsquo;in (a.s) toprağı ahlaki, siyasi, inan&ccedil;sal ve &ouml;nemli dini &ouml;ğretiler taşır. Bu konu hakkındaki detaylı bahisleri H&uuml;seyn&icirc; hareket ve kıyam ile ilgili kitaplarda incelemek gerekir.[25] Son olarak Şia&rsquo;nın ne g&uuml;nahı olduğunu soruyoruz. Şia Allah Resul&uuml;n&uuml;n (s.a.a) &ouml;ğretilerine tutunup onun s&uuml;nneti ve yolu esasınca amel ettiğinde, Hz. Peygamberin (s.a.a) kesin fiil ve davranışlarına bağlı kaldığında ve g&ouml;mleğe ve halıya bahane olmadan ve bir zorunluluk hali bulunmadan secde etmek gibi şeriatta ş&uuml;pheli şeylerden uzak sakındığında ne gibi bir g&uuml;nah işlemiştir. Bu konu hakkında bir&ccedil;ok rivayet mevcut olup yenilecek ve giyilecek şeyler &uuml;zerine secdenin yasaklanmasının felsefesine işaret etmektedir. Bunlardan biri Hişam b. Hakem&rsquo;in rivayetidir. Hişam ş&ouml;yle demektedir: Ben imam Sadık&rsquo;a (a.s) secdenin &uuml;zerine yapılmasının caiz olduğu ve caiz olmadığı şeyleri bize bildir diye s&ouml;yledim. İmam Sadık (a.s) ş&ouml;yle buyurdu: Yer ve yerden biten şeyler dışında başka şeyler &uuml;zerine secde etmek caiz değildir. Elbette yenilecek ve giyilecek şeyler &uuml;zerine secde etmek caiz değildir. Hişam ben canım size feda olsun bunun nedeni nedir diye sorduğunu belirtir. İmam (a.s) ş&ouml;yle buyurur: &Ccedil;&uuml;nk&uuml; secde Allah i&ccedil;in al&ccedil;akg&ouml;n&uuml;ll&uuml;l&uuml;k duymaktır. O halde yenilecek veya giyilecek şeyler &uuml;zerine secde etmek doğru olmaz; &ccedil;&uuml;nk&uuml; insanlar yenilecek veya giyilecek şeylerin kuludurlar. Oysaki secde eden secdesinde Allah&rsquo;a ibadet ve kulluk eder. O halde alnını mağrur ve d&uuml;nya ile &ouml;v&uuml;nen d&uuml;nya kullarının mabudu &uuml;zerine koymamalıdır. Toprağa secde etmenin fazileti daha fazladır; zira y&uuml;ce Allah i&ccedil;in tevazu ve al&ccedil;akg&ouml;n&uuml;ll&uuml;l&uuml;k sergilemede b&ouml;yle bir secde daha belirgin ve yerindedir.[26]</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	------------<br />\r\n	[1] İbn. Habban, Sahihe, c. 1, s. 264.</p>\r\n\r\n<p>\r\n	[2] M&uuml;slim, Sahih, c. 3, s. 312; İbn. Mace S&uuml;nen, c. 2, s. 360.</p>\r\n\r\n<p>\r\n	[3] Hac Suresi, 77. ayet.</p>\r\n\r\n<p>\r\n	[4] Daha fazla bilgi i&ccedil;in: el-Fıkıh ale&rsquo;l-Mezahibi&rsquo;l-Erbeaa, el-Ceziri, Abdurrahman.</p>\r\n\r\n<p>\r\n	[5] Alleme Emini, es-Sucudale&rsquo;t-Turbeti&rsquo;l-H&uuml;seyniyye, s. 13.</p>\r\n\r\n<p>\r\n	[6] Sahihu&rsquo;l-Buhari, c. 1, s. 113; Sahih-i M&uuml;slim, c. 2, s. 64; Sahih-i en-Nesai, c. 2, s. 32; Sahih-i Ebi Davut, c. 2, s. 114; es-S&uuml;nen&uuml;&rsquo;l-K&uuml;bra, c. 2, s. 433, 435.</p>\r\n\r\n<p>\r\n	[7] Sahih-i en-Nesai, c. 2, s. 37.</p>\r\n\r\n<p>\r\n	[8] Hakim, M&uuml;stedre&rsquo;te bu rivayeti nakletmiş ve Zehebi onu tashih etmiştir, c. 3, s. 473.</p>\r\n\r\n<p>\r\n	&nbsp;حاکم در مستدرک ان روایت را نقل کرده و ذهبی آن را تصحیح نموده است، ج 3، ص 473.</p>\r\n\r\n<p>\r\n	[9] Sahihu&rsquo;l-Buhari, c. 1, s. 2, 198, 163, 253, 256, 258, 259; S&uuml;nen-i Ebi Davut, c. 1, s. 143 &ndash; 144; Davut, c. 2, s. 114; es-S&uuml;nen&uuml;&rsquo;l-K&uuml;bra, c. 2, s. 106.</p>\r\n\r\n<p>\r\n	[10] es-S&uuml;nen&uuml;&rsquo;l-K&uuml;bra, c. 2, s. 106.</p>\r\n\r\n<p>\r\n	[11] S&uuml;nen-i Ebi Davut, c. 1, s. 75; es-S&uuml;nen&uuml;&rsquo;l-K&uuml;bra, c. 2, s. 440.</p>\r\n\r\n<p>\r\n	[12] es-S&uuml;nen&uuml;&rsquo;l-K&uuml;bra, c. 2, s. 105.</p>\r\n\r\n<p>\r\n	[13] Bu hususta nakledilmiş rivayetler hakkında daha fazla bilgi sahibi olmak i&ccedil;in bkz: &ldquo;Ma Hiye Felsefet&uuml;&rsquo;s-S&uuml;cud &Acirc;la&rsquo;t-T&uuml;rbe?&rdquo; Soru: 508 (Site: 554).</p>\r\n\r\n<p>\r\n	[14] M&uuml;sned-i AhmedHanbel, c. 1, s. 321.; es-S&uuml;nen&uuml;&rsquo;l-K&uuml;bra, c. 2, s. 105.</p>\r\n\r\n<p>\r\n	[15] Buhari, Sahihe, c. 1, s. 101; Sahih-i Nesai, c. 2, s. 57.</p>\r\n\r\n<p>\r\n	[16] İbn. Mace, c. 1, s. 255.</p>\r\n\r\n<p>\r\n	[17] Sahih-i Nesai, c. 2, s. 57.</p>\r\n\r\n<p>\r\n	[18] T&uuml;rmizi, Sahih, c. 2, s. 126.</p>\r\n\r\n<p>\r\n	[19] Sahih M&uuml;slim, c. 2, s. 62, 126.</p>\r\n\r\n<p>\r\n	[20] Buhari, Sahih, c. 1, s. 101; M&uuml;slim, Sahih, c. 2, s. 128.</p>\r\n\r\n<p>\r\n	[21] Buhari, Sahih, c. 1, s. 101; M&uuml;slim, Sahih, c. 2, s. 109; İbn. Mace, es-S&uuml;nen, c. 1, s. 321; Ebu Davut, es-S&uuml;nen, c. 1, s. 106.</p>\r\n\r\n<p>\r\n	[22] Urvetu&rsquo;l-Vuska, c. 1, babı es-Sucud, mayesihhu s&uuml;cudu aleyh.</p>\r\n\r\n<p>\r\n	[23] Tahriru&rsquo;l-Vesile, İmam Humeyni, c. 1, mayesihhu s&uuml;cudu aleyh.</p>\r\n\r\n<p>\r\n	[24] Vesailu&rsquo;ş-Şia, c. 6, s. 23.</p>\r\n\r\n<p>\r\n	[25] Abdu&rsquo;l-Muim Hasan, Bi Nuri Fatıma İhtedeytu, s. 203 &ndash; 204; be nakli el-Ferifi, Seyit Abdullah, et-Teşeyyu, s. 206.</p>\r\n\r\n<p>\r\n	[26] Men la Yehzeruhu&rsquo;l Fakih, c. 1, s. 273.</p>\r\n','Secdenin hakikati al&ccedil;akg&ouml;n&uuml;ll&uuml;l&uuml;k, baş eğmek ve meyildir. Secde farzlardan biridir; &ccedil;&uuml;nk&uuml; y&uuml;ce Allah ş&ouml;yle buyurmuştur: &ldquo;Ey iman edenler r&uuml;k&ucirc; ve secde edin&hellip;&rdquo; Burada bir noktaya dikkat edilmesi gerekir ve bu nokta Şia&rsquo;nın toprağa toprak i&ccedil;in secde etmemesidir; zira y&uuml;ce Allah&rsquo;tan başkasına secde etmek t&uuml;m Şia &acirc;limlerinin g&ouml;r&uuml;ş birliği ile şirktir. Bazen neden sadece toprağa secde etmektesiniz diye sorulmaktadır. Bunun cevabı şudur: Biz bu meselede Hz. Peygamber-i Ekrem&rsquo;in (s.a.a) s&uuml;nnetinin takip&ccedil;isiyiz; &ccedil;&uuml;nk&uuml; Ehlis&uuml;nnetin muteber kaynak ve kitaplarında ş&ouml;yle belirtilmiştir: Secde toprağa ve topraktan t&uuml;reyen şeyler &uuml;zerine yapılır. Elbette bu şeyler tabii olarak giyilen ve yenilecek şeyler dışında kalanlardır. Lakin zorunluluk halinde elbise ve giyilecek şeylerin &uuml;zerine de secde yapılabilir! Burada her b&ouml;l&uuml;m i&ccedil;in bir rivayet aktarmakla yetiniyor ve konunun detaylarını ayrıntılı cevaba bırakıyoruz.\r\n\r\n	\r\n		1. Toprağa Secde Etmek\r\n\r\n	\r\n		M&uuml;slim kendi sahihinde ş&ouml;yle nakletmektedir: (Allah) t&uuml;m yery&uuml;z&uuml;n&uuml; bizim i&ccedil;in secde yeri ve suyun bulunmadığı zaman da toprağı temizleyici karar kılmıştır.&nbsp;\r\n\r\n	\r\n		2. Topraktan Biten Şeyler &Uuml;zerine Secde Etmek\r\n\r\n	\r\n		Buhari kendi sahihinde ş&ouml;yle nakletmektedir: &Uuml;mm&uuml; Selim, evine gelmesi, namaz kılması ve bu vesile ile orayı s&uuml;rekli bir namaz mek&acirc;nı karar kılması i&ccedil;in Allah Resul&uuml;n&uuml; (s.a.a) davet etti! Allah Resul&uuml; (s.a.a) &Uuml;mm&uuml; Selim&rsquo;in davetini kabul etti ve onun evine geldi. O, evinde bulunan bir hasırı su ile ıslattı ve orada namaz kıldı. &Uuml;mm&uuml; Selim Hz. Peygamber (s.a.a) ile namaz kıldı ve orayı kendi namaz mek&acirc;nı karar kıldı.\r\n\r\n	\r\n		3. Zorunluluk Durumunda Elbise &Uuml;zerine Secde Etmek\r\n\r\n	\r\n		Buhari, Enes b. Malik&rsquo;ten ş&ouml;yle nakletmektedir: Biz (M&uuml;sl&uuml;manlar) Hz. Peygamber (s.a.a) ile namaz kılıyorduk ve secde mek&acirc;nının &ccedil;ok sıcak olması nedeniyle g&ouml;mleğimizin bir b&ouml;l&uuml;m&uuml;n&uuml; secde mek&acirc;nına koyuyor ve onun &uuml;zerine secde ediyorduk.\r\n\r\n	\r\n		Bundan dolayı g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi Şia, Ehlis&uuml;nnetin muteber kaynaklarında belirtilen Allah Resul&uuml;n&uuml;n (s.a.a) s&uuml;nnetine dayanmaktadır. Burada geride kalan soru ise şudur: neden Şia İmam H&uuml;seyin&rsquo;in toprağı &uuml;zerine secde etmede ısrar etmektedir. Bu sorunun cevabında ş&ouml;yle s&ouml;ylemek gerekir: Evvela İmam H&uuml;seyin&rsquo;in (a.s) toprağı diğer topraklar gibidir ve onun diğer topraklardan m&uuml;stesna olan bir y&ouml;n&uuml; bulunmamaktadır. İkincisi, İmam H&uuml;seyin&rsquo;in (a.s) toprağına secde etmek farz değil, bilakis m&uuml;stehaptır. &Uuml;&ccedil;&uuml;nc&uuml;s&uuml;, Ehlibeyt (a.s) İmam H&uuml;seyin&rsquo;in (a.s) toprağına secde etmenin sevap taşıdığını vurgulamıştır. D&ouml;rd&uuml;nc&uuml;s&uuml;, İmam H&uuml;seyin&rsquo;in (a.s) toprağı bir&ccedil;ok inan&ccedil;, m&uuml;cadele ve tarihi meselenin simge ve g&ouml;stergesidir. Bu a&ccedil;ından ondan istifade etmemiz yerinde bir davranıştır.\r\n\r\n	\r\n		Toprağa secde etmenin felsefesi hakkında İmam Sadık&rsquo;tan (a.s) ş&ouml;yle nakledilmiştir: &ldquo;Secde y&uuml;ce Allah i&ccedil;in al&ccedil;akg&ouml;n&uuml;ll&uuml;l&uuml;k haline b&uuml;r&uuml;nmektir. Bundan dolayı yenilecek ve giyilecek şeylere secde etmek doğru değildir; &ccedil;&uuml;nk&uuml; d&uuml;nya insanları yenilecek ve giyilecek şeylerin kullarıdırlar. Oysaki secde eden kişi secdesinde Allah&rsquo;a ibadet ve kulluk etmektedir. O halde d&uuml;nya ile mağrur olmuş ve &ouml;v&uuml;nm&uuml;ş kimselerin mabuduna secde etmesi doğru değildir.&rdquo; Toprağa secde etmenin fazileti daha &ccedil;oktur; zira b&ouml;yle bir secde y&uuml;ce Allah i&ccedil;in tevazuda bulunma ve al&ccedil;akg&ouml;n&uuml;ll&uuml;l&uuml;k sergilemede daha belirgin ve daha doğrudur.','&nbsp;Muhalifler tarafından cehalet veya d&uuml;şmanlık nedeniyle dile getirilen ve bu vesile ile Şia&rsquo;nın saldırıya maruz kaldığı hassas konulardan biri toprağa secde etme meselesidir. Oysaki bu mesele hak ve insaf &ccedil;er&ccedil;evesinde ve her t&uuml;rl&uuml; taassuptan uzak bir şekilde ele alınacak olursa, Şia&rsquo;ya isnat edilen şeyin tam aksi bir netice ortaya &ccedil;ıkacaktır; zira Şia toprağa toprak i&ccedil;in secde etmemektedir. &Ccedil;&uuml;nk&uuml; secde, bir şey i&ccedil;in secde ve bir şeyin &uuml;zerine secde diye iki kısma ayrılır. Kuşkusuz birinci kısım şirk hallerinden sayılır ve Şia bu t&uuml;r bir secdeyi haram bilir. &Ccedil;&uuml;nk&uuml; b&ouml;yle bir secde Allah&rsquo;tan başkası i&ccedil;in yapılmış sayılır ve bunun ispatı da delillere ve b&uuml;y&uuml;k bir &ccedil;abaya ihtiya&ccedil; duymaz. Sizi bu konuda Şia &acirc;limlerinin fetvalarına y&ouml;nlendiriyoruz. Meselenin ve konunun hakikatinin aydınlanması i&ccedil;in bir takım konular eşliğinde tahlil ve incelemeye koyuluyoruz:\r\n\r\n\r\n	Secdenin Tanımı\r\n\r\n\r\n	Secde s&ouml;zl&uuml;kte al&ccedil;akg&ouml;n&uuml;ll&uuml;l&uuml;k ve tevazu olarak belirtilmiştir. Kutsal şeriatta ise alnın bir b&ouml;l&uuml;m&uuml;n&uuml;n yer veya başka bir şey &uuml;zerine arada bir engel ve fasıla olmadan konulmasına denir. Bunun delili ise bir rivayettir: &ldquo;Secde ettiğin zaman alnını yere koy ve hızlı bir şekilde(karganın yere gagasını vurması gibi) yere koyma.&rdquo;[1] Aynı şekilde bu konuda bir rivayette ş&ouml;yle aktarılmıştır: &ldquo;Hz. Peygambere (s.a.a) alnımız ve ellerimizi &uuml;zerine koyduğumuz Mekke ve Medine topraklarının sıcaklığından şik&acirc;yet ettik. (Ama) Allah Resul&uuml; bizim şik&acirc;yetimize m&uuml;spet bir cevap vermedi.&rdquo;[2] Secde t&uuml;m &acirc;lim ve fakihlerin icmasıyla farzdır; &ccedil;&uuml;nk&uuml; y&uuml;ce Allah ş&ouml;yle buyurmaktadır: &ldquo;Ey iman edenler r&uuml;k&ucirc; ve secde ediniz&hellip;&rdquo;[3]\r\n\r\n\r\n	Meselenin Fıkhi Olması\r\n\r\n\r\n	Bu konunun (secde) kelamsal konulardan değil, fıkhi konulardan olduğu apa&ccedil;ıktır; zira secde y&uuml;k&uuml;ml&uuml;n&uuml;n fiili ile ilintilidir. Fıkhi meselelerde Şia ve Ehlis&uuml;nnet nezdinde bir&ccedil;ok ihtilaf vardır ve bunun en iyi g&ouml;stergesi Ehlis&uuml;nnetin d&ouml;rt asıl mezhebe ayrılmış olması ve bu d&ouml;rt mezhebin de bir&ccedil;ok fıkhi teferruatsal meselede birbirleri arasında ihtilafın bulunmasını g&ouml;zlemlememizdir.[4]\r\n\r\n\r\n	Secde Konusundaki Rivayetler\r\n\r\n\r\n	Secde konusu hakkında nakledilen haber ve rivayetler &uuml;&ccedil; kısma ayrılabilir:\r\n\r\n\r\n	1. Yere secde etmenin zorunlu olduğunu vurgulayan rivayetler.\r\n\r\n\r\n	2. Hasır gibi bitkiler &uuml;zerine secde edildiğine işaret eden rivayetler.\r\n\r\n\r\n	3. Pamuk veya y&uuml;nden olan g&ouml;mlek (kumaş) &uuml;zerine secde edildiğine işaret eden rivayetler.[5]\r\n\r\n\r\n	A. Yere secde etmeyi vurgulayan rivayetler: Bu alandaki rivayetler &ccedil;oktur ve değişik ve farklı tabirlerle hadis kitaplarında nakledilmiştir. Biz burada birka&ccedil; numuneyi aktarmakla yetiniyoruz:\r\n\r\n\r\n	1. &ldquo;Yery&uuml;z&uuml; benim i&ccedil;in secde mahalli ve temiz kılıcı karar kılınmıştır. Bu hadis M&uuml;slim&rsquo;in kitabında ş&ouml;yle belirtilmiştir: T&uuml;m yery&uuml;z&uuml; bizim i&ccedil;in secde mahalli ve suyun bulunmadığı durumda da toprağı temizleyici karar kılınmıştır.&rdquo; Tirmizi&rsquo;nin S&uuml;nen&rsquo;inde ş&ouml;yle belirtilmiştir: &ldquo;T&uuml;m yery&uuml;z&uuml; benim i&ccedil;in mescit ve temizleyici karar kılınmıştır.&rdquo; Beyhaki&rsquo;nin kelamında ş&ouml;yle nakledilmiştir: &ldquo;Yery&uuml;z&uuml; benim i&ccedil;in temizleyici ve mescit karar kılınmıştır.&rdquo; Beyhaki&rsquo;nin kelamında ş&ouml;yle de aktarılmıştır: &ldquo;Yery&uuml;z&uuml; benim i&ccedil;in temiz ve mescit karar kılınmıştır. Nerede namaz vakti gelirse hangi şekilde olursa olsun namaz kılarım.&rdquo;[6]\r\n\r\n\r\n	2. Ebuzer Allah Resul&uuml;n&uuml;n ş&ouml;yle buyurduğunu nakletmektedir: &ldquo;Yery&uuml;z&uuml; senin i&ccedil;in secde mahallidir. O halde her nerede namaz vakti gelirse namaz kıl.&rdquo;[7]\r\n\r\n\r\n	3. İbn. Abbas ş&ouml;yle demektedir: &ldquo;Peygamber (s.a.a) taş &uuml;zerine secde ederdi.&rdquo;[8]\r\n\r\n\r\n	4. Ebu Said Hodri ş&ouml;yle aktarmaktadır: &ldquo;Ben kendi g&ouml;zlerimle Allah Resul&uuml;n&uuml;n alnı ve burnunun ucunda toprak ve &ccedil;amur izi g&ouml;rd&uuml;m.&rdquo; [9]\r\n\r\n\r\n	5. Cabir b. Abdullah ş&ouml;yle demektedir: &ldquo;Ben Allah Resul&uuml; (s.a.a) ile &ouml;ğle namazını kılıyordum ve &ccedil;ok sıcak olduğundan soğutup &uuml;zerine secde etmek i&ccedil;in elime bir par&ccedil;a taş aldım.&rdquo;\r\n\r\n\r\n	6. Enes b. Malik ş&ouml;yle demektedir: &ldquo;Biz Hz. Peygamber (s.a.a) ile birlikte şiddetli sıcaklıkta namaz kılardık. Her birimiz bir taş alır ve soğuması i&ccedil;in avucumuzda tutardık. Soğuduğunda yere koyar ve &uuml;zerine secde ederdik.[10]\r\n\r\n\r\n	7. &Ouml;mer b. Hattab ş&ouml;yle demektedir: Yağmurlu bir gecede sabah namazı i&ccedil;in dışarıya &ccedil;ıktık; yer &ccedil;amurlu olduğu i&ccedil;in hepimiz bir miktar taş topladık, mescidin avlusuna koyduk ve &uuml;zerinde namaz kıldık. Hz. Peygamber (s.a.a) bu meseleyi anlayınca ş&ouml;yle buyurdu: Bu ne g&uuml;zel bir şeydir! O halde bu taş &uuml;zerine secde etmeyle namaz kılmanın başlangıcıydı.&rdquo;[11]\r\n\r\n\r\n	8. Ayaz b. Abdullah Kareşi ş&ouml;yle nakletmektedir: &ldquo;Hz. Peygamber (s.a.a) bir adamın başında olan sarık &uuml;zerine secde ettiğini g&ouml;r&uuml;nce, sarığını arkaya &ccedil;ekmesini ve alnıyla secde etmesini işaret etti.&rdquo;[12]\r\n\r\n\r\n	Bunlar, secdenin toprak ve yere yapılması gerektiğini belirten bir&ccedil;ok rivayetten bir numunedir.[13]Beyhaki ş&ouml;yle demektedir: Eğer kumaş ve elbise &uuml;zerine secde etmek caiz olsaydı, rivayetlerde buna işaret edilmesi gerekirdi; &ccedil;&uuml;nk&uuml; bunlar &uuml;zerine secde etmek taş ele almak ve secde etmek i&ccedil;in onu soğutmaktan daha rahat idi.[14]\r\n\r\n\r\n	B. Bir &ouml;z&uuml;r olmadan yerden başka şeyler &uuml;zerine secde etmenin caiz olduğunu belirten rivayetler:\r\n\r\n\r\n	1. Enes b. Malik ş&ouml;yle nakletmektedir: B&uuml;y&uuml;k annem (Melike) Allah Resul&uuml;n&uuml; (s.a.a) kendisi i&ccedil;in hazırladığı bir yemeğe davet eder Hz. Peygamber (s.a.a) bu yemekten yer ve sonra ş&ouml;yle buyurur: Kalkınız benim ile namaz kılınız. Enes b. Malik ş&ouml;yle demektedir: Kalktım ve zaman aşımıyla siyah olmuş bir hasıra su serptim ve onu yere serdim. Hz. Peygamber (s.a.a) onun &uuml;zerinde durdu. Ben Hz. Peygamberin arkasında ve yaşlı kadın (b&uuml;y&uuml;k annesi) da benim arkamda hep birlikte namaza durduk.[15]&nbsp;&nbsp; Aynı şekilde Enes&rsquo;ten şu i&ccedil;erikte başka bir rivayet de mevcuttur: &ldquo;Halalarımdan biri Hz. Peygamber (s.a.a) i&ccedil;in bir yemek hazırladı ve Hz. Peygambere (s.a.a) hitap ederek ben evimde yemek yemenizi ve orda namaz kılmanızı istiyorum dedi! Enes ş&ouml;yle demektedir: Hz. Peygamber (s.a.a) geldi, evde bulunan b&uuml;y&uuml;k hasırı odanın bir k&ouml;şesine sermemi emretti ve biz de onun &uuml;zerini su ve s&uuml;p&uuml;rge ile temizledik. Sonra Hz. Peygamber (s.a.a) onun &uuml;zerinde namaza durdu ve biz de Hz. Peygamberin (s.a.a) arkasında namaz kıldık.&rdquo;[16] Aynı şekilde Enes b. Malik&rsquo;ten ş&ouml;yle aktarılmıştır: &ldquo;&Uuml;mm&uuml; Selim Allah Resul&uuml;nden (s.a.a) evine gelmesini, namaz kılmasını ve kendisinin orayı s&uuml;rekli bir namaz mek&acirc;nı karar kılmasını istedi! Allah Resul&uuml; (s.a.a) &Uuml;mm&uuml; Selim&rsquo;in davetini kabul etti ve evine geldi. Biz evde bulunan bir hasırı su ile ıslattık ve Hz. Peygamber (s.a.a) onun &uuml;zerinde namaz kıldı. &Uuml;mm&uuml; Selim Hz. Peygamber (s.a.a) ile birlikte namaz kıldı ve orayı kendi namaz mek&acirc;nı karar kıldı.&rdquo;[17]\r\n\r\n\r\n	2. İbn. Abbas ş&ouml;yle nakletmektedir: &ldquo;Allah Resul&uuml; (s.a.a) k&uuml;&ccedil;&uuml;k bir hasır &uuml;zerinde namaz kılardı.&rdquo;[18]\r\n\r\n\r\n	3. Ebu Said Hodri ş&ouml;yle demektedir: &ldquo;Hz. Peygamberin (s.a.a) yanına geldim, onu hasır &uuml;zerinde namaz kılarken ve hasır &uuml;zerine secde ederken g&ouml;rd&uuml;m.&rdquo;[19]\r\n\r\n\r\n	4. Meymune (Hz. Peygamberin (s.a.a) eşi) ş&ouml;yle nakletmektedir: &ldquo;Allah Resul&uuml; (s.a.a) namaz kılıyordu ve ben onun yanında bulunuyordum; &ouml;yle ki secde ettiği ve hasır &uuml;zerinde namaz kıldığı zaman g&ouml;mleği bana değiyordu.&rdquo;[20] Bu konuda bir&ccedil;ok rivayet vardır ve kısa ve &ouml;z olması nedeniyle bu kadarıyla yetiniyoruz.\r\n\r\n\r\n	C. Zorunluluk durumunda yer dışındaki şeylere secde etmenin caiz olduğunu belirten rivayetler:\r\n\r\n\r\n	Bu kısımda Enes b. Malik&rsquo;in hadisini beyan etmekle yetiniyoruz. Enes ş&ouml;yle demektedir: &ldquo;Biz Allah Resul&uuml; (s.a.a) ile namaz kılıyorduk. Her ne zaman bizden biri sıcaklığın y&uuml;ksek olması nedeniyle alnını yere bırakmak istemediği vakit, g&ouml;mleğini yere serer ve onun &uuml;zerine secde ederdi.&rdquo;[21] Bu rivayet Sahih-i Buhari ve Sahih-i M&uuml;slim gibi Ehlis&uuml;nnetin değişik kaynaklarında değişik s&ouml;z ve tabirler ile nakledilmiştir. Her araştırmacı bu hadisleri araştırarak ve inceleyerek a&ccedil;ık&ccedil;a b&uuml;t&uuml;n bu rivayetlerin evvela secdenin toprak &uuml;zerine olması gerektiği, ondan sonra da yenilecek ve giyilecek şeylerin dışında topraktan biten şeyler &uuml;zerine yapılabileceği ve sonraki merhalede (zorunluluk durumunda) g&ouml;mlek (kumaş) &uuml;zerine secde edilebileceği hususuna odaklandığını a&ccedil;ık&ccedil;a kavrar. Bu nedenle ve bu rivayetler esasınca Ehlibeyt mektebinin fakih ve &acirc;limleri imamların rivayetlerine uyarak ş&ouml;yle derler: Namazda secdenin yer veya yerden biten ve de genellikle yenilecek ve giyilecek olmayan şeyler &uuml;zerine yapılması farzdır.[22] Biz Şiaların bir miktar toprak ve &ccedil;amuru kurutup m&uuml;h&uuml;r haline d&ouml;n&uuml;şt&uuml;rmemiz ve &uuml;zerine secde etmemiz ise bir takım sebeplerden kaynaklanmaktadır. Bu sebeplerden bazıları şunlardır:\r\n\r\n\r\n	1. Kurutulmuş toprağın pak ve temiz olduğuna g&uuml;venilmesi ilk sebeptir; zira secde mahallinin şartlarından biri (&uuml;zerine secde edilen şey) temiz olmasıdır. Aynı şekilde bu secde mek&acirc;nının mubah olmasından emin olmak i&ccedil;indir; &ccedil;&uuml;nk&uuml; secde mahallinin şartlarından biri de onun mubah olmasıdır.\r\n\r\n\r\n	2. Bizim zamanımızda genellikle evlerin y&uuml;zeyi ve mescitler halılar ile kaplanmıştır ve bu yerlerde toprak bulunmamaktadır. Bundan dolayı kurutulmuş toprak &uuml;zerine secde ediyoruz.\r\n\r\n\r\n	İmam H&uuml;seyin&rsquo;in (a.s) Toprağı &Uuml;zerine Secde Etmenin Felsefesi\r\n\r\n\r\n	Şia&rsquo;nın neden İmam H&uuml;seyin&rsquo;in (a.s) toprağı &uuml;zerine secde ettiği hususunda şunları s&ouml;ylemek gerekir:\r\n\r\n\r\n	1. Şia fakihleri arasından İmam H&uuml;seyin&rsquo;in (a.s) toprağına secde etmenin farz olduğuna inanan bir fakih bulmak imk&acirc;nsızdır. Onlar sadece temiz ve mubah olan her toprak &uuml;zerine secdenin doğru olduğunu s&ouml;ylerler. Nitekim bu a&ccedil;ıklandı. Evet, onlar İmam H&uuml;seyin&rsquo;in (a.s)&nbsp; toprağı &uuml;zerine secde etmenin m&uuml;stehap olduğunu belirtirler.[23]\r\n\r\n\r\n	2. İmam H&uuml;seyin&rsquo;in (a.s) toprağı &uuml;zerine secde etmek toprağa secde etmenin bir numunesidir ve M&uuml;sl&uuml;manlar toprak ve yer &uuml;zerine secde etmenin doğru olduğu hususunda icma etmişlerdir. O halde İmam H&uuml;seyin&rsquo;in (a.s) toprağını diğer yer ve topraklardan istisna etmek i&ccedil;in geriye herhangi bir neden kalmamaktadır. Dolayısıyla neden Şia İmam H&uuml;seyin&rsquo;in (a.s) toprağı &uuml;zerine secde etmektedir diye s&ouml;ylenmesi bir anlam taşımamaktadır.\r\n\r\n\r\n	3. Ehlibeyt İmam H&uuml;seyin&rsquo;in (a.s)&nbsp; toprağı &uuml;zerine secde etmeyi &ccedil;ok vurgulamıştır. İmam Seccad (a.s), İmam H&uuml;seyin&rsquo;in (a.s) toprağı &uuml;zerine secde eden ilk imamdır. İmamların hepsi İmam H&uuml;seyin&rsquo;in (a.s) toprağı &uuml;zerine secde eder ve bunun m&uuml;stehap olduğunu vurgularlardı. Nitekim İmam Sadık (a.s) ş&ouml;yle buyurmaktadır: &ldquo;Şehitlerin efendisinin toprağı &uuml;zerine secde etmek yedi hicabı par&ccedil;alar.&rdquo;[24]\r\n\r\n\r\n	4. Şehitlerin efendisinin toprağı &uuml;zerine secde etmenin tercih edilir olduğuna delalet eden ve bu konuda ilim ehli i&ccedil;in saklı olmayan bir&ccedil;ok husus mevcuttur. &Ouml;rnek:\r\n\r\n\r\n	A. İnan&ccedil;sal &Ouml;ğretiler:\r\n\r\n\r\n	&Ouml;mer b. Saad, Aşura g&uuml;n&uuml; sabah namazını askerleri ile cemaat halinde kıldı. Lakin aynı g&uuml;n&uuml;n &ouml;ğle vakti İmam H&uuml;seyin&rsquo;i (a.s) şehit etti. Şia, namazda İmam H&uuml;seyin&rsquo;in (a.s) toprağı &uuml;zerine secde ederek &Ouml;mer b. Saad ve onun &ouml;nderi Yezit&rsquo;in namazı gibi &ouml;l&uuml; ve ruhsuz bir namaz kılmadığını ve Şia&rsquo;nın namazının İmam H&uuml;seyin&rsquo;in (a.s),&nbsp; babasının ve dedesinin namazı olduğunu ilan etmektedir. Bu, Ehlibeytin velayet mefhumunu Şialar nezdinde pekiştiren ve sağlam kılan şeydir. Bu nedenle imamlar İmam H&uuml;seyin&rsquo;in (a.s) toprağı &uuml;zerine secde etmeyi vurgulamışlardır; yani İmam H&uuml;seyin&rsquo;in (a.s) toprağı &uuml;zerine secde etmek Allah&rsquo;ın velilerinin yolunu takip ederek O&rsquo;na teslim olmak ve karşısında al&ccedil;akg&ouml;n&uuml;ll&uuml; olmaktır.\r\n\r\n\r\n	B. Tarihsel &Ouml;ğreti: Bazıları, Hz. Ali&rsquo;ye (a.s) imam ve halife sıfatıyla biat edildiği Gadir &ouml;ğretilerini ve &Uuml;meyye oğulları zamanında meydana gelen Aşura&rsquo;yı unutturmaya &ccedil;abalamışlardır. İmam H&uuml;seyin&rsquo;in (a.s) toprağı, Aşura g&uuml;n&uuml;nde &Uuml;meyye oğulları y&ouml;neticilerinin cinayetlerine dair tarihsel diri bir senettir. Tarih boyunca bug&uuml;ne dek zalimler Gadir ve Aşura&rsquo;nın &ouml;ğretilerini etkisiz kılmak ve ortadan kaldırmak i&ccedil;in t&uuml;m imk&acirc;nlarını seferber etmişlerdir. Lakin imamlar ve Ehlibeyt (a.s) H&uuml;seyn&icirc; Aşura hadisesini mersiye, ağlama ve ziyaretler aracılığıyla halkın kalbine oturtmuş, sonraki nesillere aktarmış ve onlar ile Aşura kıyamı arasında irtibat sağlamıştır. Bu bağlamda Hz. H&uuml;seyin&rsquo;in (a.s) toprağının &ouml;nemi ve onun vurgulanması meselesi a&ccedil;ıklığa kavuşmaktadır.\r\n\r\n\r\n	C. Cihat ve Şehadet &Ouml;ğretileri: Hz. H&uuml;seyin&rsquo;in (a.s) toprağı, M&uuml;sl&uuml;man halkın ekseriyetinde devrim ve cihat ruhu yaratabilir. Bu, İslam &uuml;mmetinin ihtiya&ccedil; duyduğu şeydir. &Ouml;zellikle bug&uuml;n bizim i&ccedil;inde yaşadığımız d&uuml;nya ve İslam toplumu t&uuml;rl&uuml; savaşlar ile karşı karşıyadır. Hz. H&uuml;seyin&rsquo;in (a.s) toprağı ile ilişki kurmak ve onu anlamlandırmak bir miktar cansız ve ruhsuz toprak ile irtibat kurmak değildir, bilakis hareketli bir g&uuml;&ccedil; ve de devrim ve cihat mefhumuyla irtibat ve ilişki kurmaktır. Bunlara ek olarak, Hz. H&uuml;seyin&rsquo;in (a.s) toprağı ahlaki, siyasi, inan&ccedil;sal ve &ouml;nemli dini &ouml;ğretiler taşır. Bu konu hakkındaki detaylı bahisleri H&uuml;seyn&icirc; hareket ve kıyam ile ilgili kitaplarda incelemek gerekir.[25] Son olarak Şia&rsquo;nın ne g&uuml;nahı olduğunu soruyoruz. Şia Allah Resul&uuml;n&uuml;n (s.a.a) &ouml;ğretilerine tutunup onun s&uuml;nneti ve yolu esasınca amel ettiğinde, Hz. Peygamberin (s.a.a) kesin fiil ve davranışlarına bağlı kaldığında ve g&ouml;mleğe ve halıya bahane olmadan ve bir zorunluluk hali bulunmadan secde etmek gibi şeriatta ş&uuml;pheli şeylerden uzak sakındığında ne gibi bir g&uuml;nah işlemiştir. Bu konu hakkında bir&ccedil;ok rivayet mevcut olup yenilecek ve giyilecek şeyler &uuml;zerine secdenin yasaklanmasının felsefesine işaret etmektedir. Bunlardan biri Hişam b. Hakem&rsquo;in rivayetidir. Hişam ş&ouml;yle demektedir: Ben imam Sadık&rsquo;a (a.s) secdenin &uuml;zerine yapılmasının caiz olduğu ve caiz olmadığı şeyleri bize bildir diye s&ouml;yledim. İmam Sadık (a.s) ş&ouml;yle buyurdu: Yer ve yerden biten şeyler dışında başka şeyler &uuml;zerine secde etmek caiz değildir. Elbette yenilecek ve giyilecek şeyler &uuml;zerine secde etmek caiz değildir. Hişam ben canım size feda olsun bunun nedeni nedir diye sorduğunu belirtir. İmam (a.s) ş&ouml;yle buyurur: &Ccedil;&uuml;nk&uuml; secde Allah i&ccedil;in al&ccedil;akg&ouml;n&uuml;ll&uuml;l&uuml;k duymaktır. O halde yenilecek veya giyilecek şeyler &uuml;zerine secde etmek doğru olmaz; &ccedil;&uuml;nk&uuml; insanlar yenilecek veya giyilecek şeylerin kuludurlar. Oysaki secde eden secdesinde Allah&rsquo;a ibadet ve kulluk eder. O halde alnını mağrur ve d&uuml;nya ile &ouml;v&uuml;nen d&uuml;nya kullarının mabudu &uuml;zerine koymamalıdır. Toprağa secde etmenin fazileti daha fazladır; zira y&uuml;ce Allah i&ccedil;in tevazu ve al&ccedil;akg&ouml;n&uuml;ll&uuml;l&uuml;k sergilemede b&ouml;yle bir secde daha belirgin ve yerindedir.[26]\r\n\r\n\r\n	&nbsp;\r\n	------------\r\n	[1] İbn. Habban, Sahihe, c. 1, s. 264.\r\n\r\n\r\n	[2] M&uuml;slim, Sahih, c. 3, s. 312; İbn. Mace S&uuml;nen, c. 2, s. 360.\r\n\r\n\r\n	[3] Hac Suresi, 77. ayet.\r\n\r\n\r\n	[4] Daha fazla bilgi i&ccedil;in: el-Fıkıh ale&rsquo;l-Mezahibi&rsquo;l-Erbeaa, el-Ceziri, Abdurrahman.\r\n\r\n\r\n	[5] Alleme Emini, es-Sucudale&rsquo;t-Turbeti&rsquo;l-H&uuml;seyniyye, s. 13.\r\n\r\n\r\n	[6] Sahihu&rsquo;l-Buhari, c. 1, s. 113; Sahih-i M&uuml;slim, c. 2, s. 64; Sahih-i en-Nesai, c. 2, s. 32; Sahih-i Ebi Davut, c. 2, s. 114; es-S&uuml;nen&uuml;&rsquo;l-K&uuml;bra, c. 2, s. 433, 435.\r\n\r\n\r\n	[7] Sahih-i en-Nesai, c. 2, s. 37.\r\n\r\n\r\n	[8] Hakim, M&uuml;stedre&rsquo;te bu rivayeti nakletmiş ve Zehebi onu tashih etmiştir, c. 3, s. 473.\r\n\r\n\r\n	&nbsp;حاکم در مستدرک ان روایت را نقل کرده و ذهبی آن را تصحیح نموده است، ج 3، ص 473.\r\n\r\n\r\n	[9] Sahihu&rsquo;l-Buhari, c. 1, s. 2, 198, 163, 253, 256, 258, 259; S&uuml;nen-i Ebi Davut, c. 1, s. 143 &ndash; 144; Davut, c. 2, s. 114; es-S&uuml;nen&uuml;&rsquo;l-K&uuml;bra, c. 2, s. 106.\r\n\r\n\r\n	[10] es-S&uuml;nen&uuml;&rsquo;l-K&uuml;bra, c. 2, s. 106.\r\n\r\n\r\n	[11] S&uuml;nen-i Ebi Davut, c. 1, s. 75; es-S&uuml;nen&uuml;&rsquo;l-K&uuml;bra, c. 2, s. 440.\r\n\r\n\r\n	[12] es-S&uuml;nen&uuml;&rsquo;l-K&uuml;bra, c. 2, s. 105.\r\n\r\n\r\n	[13] Bu hususta nakledilmiş rivayetler hakkında daha fazla bilgi sahibi olmak i&ccedil;in bkz: &ldquo;Ma Hiye Felsefet&uuml;&rsquo;s-S&uuml;cud &Acirc;la&rsquo;t-T&uuml;rbe?&rdquo; Soru: 508 (Site: 554).\r\n\r\n\r\n	[14] M&uuml;sned-i AhmedHanbel, c. 1, s. 321.; es-S&uuml;nen&uuml;&rsquo;l-K&uuml;bra, c. 2, s. 105.\r\n\r\n\r\n	[15] Buhari, Sahihe, c. 1, s. 101; Sahih-i Nesai, c. 2, s. 57.\r\n\r\n\r\n	[16] İbn. Mace, c. 1, s. 255.\r\n\r\n\r\n	[17] Sahih-i Nesai, c. 2, s. 57.\r\n\r\n\r\n	[18] T&uuml;rmizi, Sahih, c. 2, s. 126.\r\n\r\n\r\n	[19] Sahih M&uuml;slim, c. 2, s. 62, 126.\r\n\r\n\r\n	[20] Buhari, Sahih, c. 1, s. 101; M&uuml;slim, Sahih, c. 2, s. 128.\r\n\r\n\r\n	[21] Buhari, Sahih, c. 1, s. 101; M&uuml;slim, Sahih, c. 2, s. 109; İbn. Mace, es-S&uuml;nen, c. 1, s. 321; Ebu Davut, es-S&uuml;nen, c. 1, s. 106.\r\n\r\n\r\n	[22] Urvetu&rsquo;l-Vuska, c. 1, babı es-Sucud, mayesihhu s&uuml;cudu aleyh.\r\n\r\n\r\n	[23] Tahriru&rsquo;l-Vesile, İmam Humeyni, c. 1, mayesihhu s&uuml;cudu aleyh.\r\n\r\n\r\n	[24] Vesailu&rsquo;ş-Şia, c. 6, s. 23.\r\n\r\n\r\n	[25] Abdu&rsquo;l-Muim Hasan, Bi Nuri Fatıma İhtedeytu, s. 203 &ndash; 204; be nakli el-Ferifi, Seyit Abdullah, et-Teşeyyu, s. 206.\r\n\r\n\r\n	[26] Men la Yehzeruhu&rsquo;l Fakih, c. 1, s. 273.');
INSERT INTO `ftcwg_islamquest_qt_tr_tr` VALUES (58,'tr62','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Rivayetlerden istifade edildiği kadarıyla Hz. Mehdi&rsquo;nin (a.c.f) zalimler ve zorbalar ile yapacağı savaş sekiz ay s&uuml;recektir. Hz. Mehdi&rsquo;nin (a.c.f) ortaya &ccedil;ıkmasından sekiz ay ge&ccedil;tikten sonra değişik &uuml;lkeler onun tarafından fethedilecek, t&uuml;m d&uuml;nyada adalet devleti kurulacak ve k&uuml;f&uuml;r, şirk ve nifakın k&ouml;k&uuml; kurutulacaktır. Bu y&uuml;zden hi&ccedil;bir zalim topluma egemen olmayacak ve başta toplumsal g&uuml;nahlar olmak &uuml;zere g&uuml;nahın alt yapısı ortadan kalkacaktır. Yery&uuml;z&uuml; maden kaynaklarını ve&nbsp; potansiyel &uuml;r&uuml;nlerini dışarıya vuracak, fakirlerin hakları zalim ve servet sahiplerinden alınacak ve fakir ve yoksullar arasında taksim edilecektir. &Ouml;yle ki sadaka ve zek&acirc;t vermek i&ccedil;in bir yer kalmayacaktır; zira herkes zengin olacak ve hi&ccedil; kimseye ihtiya&ccedil; duymayacaktır.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;İmam Mehdi&rsquo;nin (a.c.f) zuhur etmesine ve ondan sonra ger&ccedil;ekleşecek olan hadiselere iman etmek gayba iman etmenin &ouml;rneklerinden sayılır. Bu konuyu kabullenmek ve &ouml;zelliklerini &ouml;ğrenmek taabbud yolunu kat etmeksizin ve muteber nakli metinlerden yararlanmaksızın m&uuml;yesser değildir.[1]Lakin hadis ve rivayetlerin &ccedil;oğu zamanın ge&ccedil;mesiyle Şiaların takiye yapması veya d&uuml;şmanlar tarafından hadis uydurulması ve tahrif yapılması, unutkanlık veya hadis aktarıcıları tarafından kaydetmede dikkatsizlik g&ouml;sterilmesi gibi belalara maruz kaldığından ve baskı ve arşivleme imk&acirc;nlarını olmaması nedeniyle &ccedil;&uuml;r&uuml;meleri ve yok olmaları sebebiyle Şiaların ve intizar i&ccedil;inde olanların hakikat arayışı i&ccedil;indeki &ouml;zlerinin istediği şekilde zuhur &ouml;ncesi ve sonrası hadislerin detaylarını tamamıyla &ouml;ğrenmenin imk&acirc;nı bulunmamaktadır. &Ouml;zellikle bu doğrultuda rivayetlerde bir araya getirilmesi m&uuml;mk&uuml;n olmayan bir takım &ccedil;elişkilere de rastlamaktayız. Bu y&uuml;zden yukarıdaki soruyu yanıtlamak ve &ouml;zellikle ilk b&ouml;l&uuml;m&uuml; cevaplandırmak sanı ve zan d&uuml;zeyinde kalacaktır. Soruyu yanıtlandırmak i&ccedil;in onu birka&ccedil; ayrı b&ouml;l&uuml;me ayırmak gerekmektedir. Bu y&uuml;zden her b&ouml;l&uuml;m&uuml;n yanıtı ayrı bir şekilde aşağıda belirtilecektir:</p>\r\n\r\n<p>\r\n	Hz. Mehdi&rsquo;nin (a.c.f) ortaya &ccedil;ıkmasından sonra adalet devletinin kurulması ne kadar zaman &ccedil;ekecektir? İmam Bakır (a.s) ş&ouml;yle buyurmaktadır: &ldquo;On ikinci İmam tam sekiz ay kılıcını beline takacak ve Allah sevinene dek onun d&uuml;şmanlarını &ouml;ld&uuml;recektir.&rdquo;[2] Elimizde bulunan rivayetler esasınca Hz. Mehdi (a.c.f) Mekke&rsquo;de ortaya &ccedil;ıkacak ve kendisinin yaren ve &ouml;zel yardımcıları yanına geldikten sonra Irak&rsquo;a ve ardından da Şam&rsquo;a (Suriye&rsquo;ye) ve sonra da Beyt&uuml;&rsquo;l Mukaddes&rsquo;e doğru hareket edecektir. Bunun ardından diğer &uuml;lkelere Avrupa, T&uuml;rkiye, &Ccedil;in, Afganistan ve diğer memleketleri fethedecektir. Sekiz ay s&uuml;rekli devam eden &ccedil;atışmaların ardından adalet devleti kurulacak ve d&uuml;nya barış ve g&uuml;venliği sağlanacaktır.[3] İmam Mehdi&rsquo;nin (a.c.f) h&acirc;kimiyet m&uuml;ddeti hakkında da rivayetlerde bir&ccedil;ok ihtilaf g&ouml;zlemlenmektedir: On dokuz yıl ve birka&ccedil; ay, yedi yıl, kırk yıl, on yıl ve her yılı yirmi veya kırk yıla denk gelen &uuml;&ccedil; y&uuml;z dokuz yıl zikredilmiş rakamlardır. İmam Mehdi&rsquo;nin (a.c.f) şehadet veya vefatının ardından kıyametin ger&ccedil;ekleşmesi[4], yery&uuml;z&uuml; ve g&ouml;ğ&uuml;n sarsılması ve kıyametin kopması i&ccedil;in hazır hale gelmesi kırk g&uuml;n&uuml; bulacaktır.</p>\r\n\r\n<p>\r\n	İmam Mehdi&rsquo;nin (a.c.f) devletinin kurulmasından sonra bir fakir g&ouml;r&uuml;lecek midir? Hz. Mehdi (a.c.f) kıyam ettikten ve adalet devleti kurulduktan sonra yery&uuml;z&uuml; maden yataklarını ve potansiyel &uuml;r&uuml;nlerini onun tasarrufuna bırakacak, mustazaf ve fakirlerin hakları da servet sahipleri ve zalimlerden alınacak ve adil bir şekilde herkes arasında paylaştırılacaktır. B&ouml;ylece hi&ccedil;bir fakir kalmayacak ve sadaka ve zek&acirc;t vermek i&ccedil;in hi&ccedil;bir kimse bulunmayacaktır. İmam Sadık (a.s) ş&ouml;yle buyurmaktadır: &ldquo;D&uuml;nya adaletin uygulanmasıyla bayındır olacak, g&ouml;k yağmurunu g&ouml;nderecek, ağa&ccedil;lar meyvelerini dışa vuracak, yery&uuml;z&uuml; bitkilerini &ccedil;ıkaracak ve yery&uuml;z&uuml;nde iskan edenler i&ccedil;in yery&uuml;z&uuml;n&uuml; s&uuml;sleyecektir.&rdquo;[5] İmam Mehdi (a.c.f) memuruna halk arasında her kimin mala ihtiyacı varsa gelmesini ilan etmesi i&ccedil;in emredecektir. Halk arasında bir şahıs dışında hi&ccedil; kimse ayağa kalkmayacaktır. Bu şahıs ben muhtacım diyecek ve İmam Mehdi (a.c.f)&nbsp; de ona hazine memurunun yanına git ve Mehdi bana mal vermen i&ccedil;in sana emrediyor diye s&ouml;yle diyecektir. Hazine memuru elbiseni getir diyecektir. Şahıs elbisesini a&ccedil;acak ve i&ccedil;ini dolduracaktır. Onu omuzuna aldığı vakit pişman olacak ve ş&ouml;yle diyecektir: Neden Muhammed (s.a.a) &uuml;mmeti arasında ben herkesten daha ihtiraslı olayım?! Neden herkeste bulunan onur bende olmasın?! B&ouml;ylece aldığı malı hazine memuruna teslim edecek; ama hazine memuru bunu kabul etmeyecektir. Hz. Mehdi (a.c.f) ş&ouml;yle buyuracaktır: Biz bahşettiğimiz şeyi geri almayız.[6] Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmaktadır: İnsanlar kendilerinden bir sadaka ve hediye kabul edecek birini ararlar. Mallarının zek&acirc;tını ayırırlar, lakin onu almayı kabul edecek kimseyi bulmazlar; zira herkes ilahi fazlın vesilesiyle m&uuml;stağni olmuştur.&rdquo;[7]</p>\r\n\r\n<p>\r\n	Hz. Mehdi&rsquo;nin (a.c.f) devletinin kurulmasından sonra herhangi bir zalim mevcut olacak mıdır?</p>\r\n\r\n<p>\r\n	Hz. Mehdi&rsquo;nin (a.c.f) evrensel devletinin g&ouml;stergesi t&uuml;m d&uuml;nyada barışın, emniyetin ve adaletin tesis edilmesi, bozgunculuğun, fesadın, zulm&uuml;n, zorbalığın, cinayetin ve dayatmanın k&ouml;k&uuml;n&uuml;n kurutulmasıdır. Nitekim t&uuml;m peygamberlerin temel hedefi de buydu. Lakin bu b&uuml;y&uuml;k şahsiyetlerin kendi zamanlarındaki başarısı ve onlardan sonra vasilerin başarısı pek g&ouml;z alıcı değildi. Ancak evrensel barış ve emniyetin temin edilmesi, onların hepsinin vaatlerinin bir b&ouml;l&uuml;m&uuml;n&uuml; teşkil etmekteydi. Tarih boyunca t&uuml;m insanların temiz fıtratı da bu y&uuml;ce &ouml;zellik ile bu g&uuml;n&uuml; beklemekteydi. O halde Allah Tebarek ve Te&acirc;l&acirc;, peygamberler ve vasiler masum olmaları nedeniyle ve hi&ccedil;bir zaman s&ouml;zlerini &ccedil;iğnememeleri, halkı boş yere &uuml;mitsiz kılmamaları ve bekletmemeleri nedeniyle, kesinlikle bu vaat ger&ccedil;ekleşecektir. Bu vaat, bu muhteşem olağan&uuml;st&uuml; &ouml;zellikle ger&ccedil;ekleşecektir. Hatta bug&uuml;nlerin ger&ccedil;ekleşmesi, insanın yaratılışının hedefi olarak değerlendirilebilir. Bug&uuml;nde herkes ilahi rahmet ile ortak bir &uuml;mmeti oluşturacak, tevhit bayrağı altında toplanacak ve k&uuml;f&uuml;r, şirk ve nifakın k&ouml;k&uuml; kurutulacaktır.[8] Direkt ve en direkt olarak bu konuya işaret eden bir&ccedil;ok hadis mevcuttur; bu c&uuml;mleden olmak &uuml;zere İmam Askeri (a.s) evladına ş&ouml;yle buyurmaktadır: &ldquo;Ey evladım! Seni Allah&rsquo;ın yardımının sana geldiği, ferecin vuku bulduğu ve ihtişam ve azametinin zirveye &ccedil;ıktığı anda g&ouml;r&uuml;r gibiyim&hellip; Bu esnada hak devleti doğacak ve batıl karanlığı d&uuml;nya sahnesinden yok olacaktır. Allah senin elinle zalimlerin belini kıracak, dini şiarları ihya edecek, d&uuml;nya ufkunu aydınlatacak ve huzur ve barışı d&uuml;nyanın bir ucundan diğer ucuna kadar tesis edecektir&hellip; D&uuml;şmanların zelil ve aşağılık, dostların ise onurlu ve galip olacaktır. Yery&uuml;z&uuml;nde tuğyan eden cani ve ink&acirc;rcılar, m&uuml;tecaviz d&uuml;şmanlar ve inat&ccedil;ı muhaliflerden hi&ccedil; kimse kalmayacaktır; zira her kim Allah&rsquo;a tevekk&uuml;l ederse Allah ona yeter. Allah kendi emrini son gayesine ulaştırır ve kesin vaat ve kazasını ger&ccedil;ekleştirir. Ş&uuml;phesiz Allah her şey i&ccedil;in bir takdir &ouml;ng&ouml;rm&uuml;şt&uuml;r.&rdquo;[9],[10]</p>\r\n\r\n<p>\r\n	Hz. Mehdi&rsquo;nin (a.c.f) devletinin kurulmasından sonra g&uuml;nah işlenecek midir?</p>\r\n\r\n<p>\r\n	İnsanın g&uuml;nah işlemesinin en &ouml;nemli nedeni onun d&uuml;nya malını toplamaya d&ouml;n&uuml;k tamah ve hırsı ve insanın d&uuml;nya metasına y&ouml;nelik ihtiya&ccedil; hissidir. İnsan yeterli derecede mal ve servete sahip olduğunda, toplumsal onur ve haysiyet elde ettiğinde, ilahi bakışa sahip olduğunda, d&uuml;nya ve metaı kendisi i&ccedil;in değersiz olduğunda, ilahi vaatlerin t&uuml;m&uuml;n&uuml;n hak olduğuna yakin ettiğinde, her ne kadar başkaları istemese ve kabul etmese ve Allah yolunda engel &ccedil;ıkarsalar da ilahi vaatlerin neticede ger&ccedil;ekleşeceğine kesin olarak inanırsa, ahiretin, hesabın ve kitabın olacağına iman ederse, cennet ve i&ccedil;indekilerin d&uuml;nya &ouml;mr&uuml; ve d&uuml;nya i&ccedil;inde olan şeyler ile mukayese edilemeyeceğine iman ederse, onun artık g&uuml;nah işlemek i&ccedil;in bir d&uuml;rt&uuml;s&uuml; kalmaz. Ayrıca bazı rivayetler ve bazı değerli araştırmacıların kanıtı esasınca iblisin &ouml;mr&uuml; Hz. Mehdi&rsquo;nin (a.c.f) kıyamıyla birlikte sona erecektir. Bazı rivayetlere istinaden iblis, Hz. Peygamberin (s.a.a) eliyle Beyt&uuml;&rsquo;l-Mukaddes&rsquo;te &ouml;ld&uuml;r&uuml;lecek ve onun vesvese, aldatma ve s&uuml;slemeleri de bitecektir.[11] &Ouml;te taraftan dairesinden &ccedil;ıkmanın imk&acirc;nsız olacağı kuşatıcı adalet devleti ve emniyetli, g&uuml;venlikli ve sağlıklı bir ortam ve de halkın geneli tarafından bozgunculuk, kanunsuzluk ve g&uuml;nahın kabul g&ouml;rmemesi gibi bir&ccedil;ok etken de g&uuml;nah işlenmesine engel olacaktır. O halde g&uuml;nah d&uuml;rt&uuml;s&uuml; ortadan kalkacak ve onu engelleyici unsurlar ortaya &ccedil;ıkacaktır. Bunun i&ccedil;in g&uuml;nah işlenmeyecektir. Bu hususta da bir&ccedil;ok hadis mevcuttur. Bu hadislerden bazıları şunlardır: İmam Sadık (a.s) belirtilen d&ouml;nemi ş&ouml;yle nitelemektedir: &ldquo;Meşru olmayan ilişkiler, alkoll&uuml; i&ccedil;ecekler ve faiz yemek ortadan kalkacaktır. Halk ibadet ve tapmaya y&ouml;nelecektir. Emanetlere bin bir şekilde riayet edilecek, eşkıyalar yok edilecek ve alanda salih bireyler yer alacaktır.&rdquo;[12] Hakeza Hz. Peygamber (s.a.a) ş&ouml;yle buyurmaktadır: &ldquo;Allah Mehdi&rsquo;nin vesilesi ile &uuml;mmetin problemini giderecek, kulların g&ouml;n&uuml;llerini ibadet ve tapma hissi ile dolduracak ve adaletini her yere egemen kılacaktır. Y&uuml;ce Allah onun vesilesi ile yalanı ve yalancıyı ortadan kaldıracaktır. &Ccedil;atışma ve savaş ruhu ortadan kalkacak ve &uuml;mmetin boynundaki zilletli k&ouml;lelik zincirini kıracaktır.&rdquo;[13]</p>\r\n\r\n<p>\r\n	Kaynaklar:</p>\r\n\r\n<p>\r\n	1. Kur&rsquo;an-ı Kerim</p>\r\n\r\n<p>\r\n	2. Emini, İbrahim, Dadgosteri cihan, s. 388, 447.</p>\r\n\r\n<p>\r\n	3. HayderiKaşani, H&uuml;seyin, HukumetiAdlgoster, s. 225, 301.</p>\r\n\r\n<p>\r\n	4. Horasani, Muhammed Cevad, Mehdi Muntezer (a.c.f), s. 188, 273.</p>\r\n\r\n<p>\r\n	5. Kurani, Ali, Asr-ı Zuhur, s. 351, 370.</p>\r\n\r\n<p>\r\n	6. Cem&rsquo;i ez nivisandegan, Adlı Muntazar, Goftar 1, 11.</p>\r\n\r\n<p>\r\n	7. Safi Gulpeygani, Lutfullah, Muntehabu&rsquo;l-Eser.</p>\r\n\r\n<p>\r\n	8. Safi Gulpeygani, Lutfullah, İmamet ve Mehdeviyet, c. 3.</p>\r\n\r\n<p>\r\n	9. Kamil S&uuml;leyman, Ruzugarhai, Terc&uuml;me Ali Ekber Mehdi Pur, c. 1 ve 2.</p>\r\n\r\n<p>\r\n	10. Meclisi, Bihar, c. 51 ve 52.</p>\r\n\r\n<p>\r\n	11. Tabatabai, Muhammed H&uuml;seyin, Tefsiri el-Mizan, c. 14, s. 160, 175.</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Safi Gulpeygani, Lutfullah,NevidEmn ve Eman (İmamet ve Mehdeviyet), c. 3, s. 28 &ndash; 42.</p>\r\n\r\n<p>\r\n	[2] İlzamu&rsquo;n-Nasib, s. 189; GaybetiNumani, s. 165; Beşaretu&rsquo;l-İslam, s. 199, mengul ez Ruzugarhai, c. 1, s. 478, hadis 585.</p>\r\n\r\n<p>\r\n	[3] Ruzugarhai, c. 2, s. 536, 470; Biharu&rsquo;l-Envar, c. 52, s. 309, 392.</p>\r\n\r\n<p>\r\n	[4] Ruzugarhai, c. 2, s. 601, 658; Bihar, c. 2, s. 279 ve 392.</p>\r\n\r\n<p>\r\n	[5] Beşaretu&rsquo;l-İslam, s. 71, mengul ez Ruzugarhai, s. 639, hadis 882.</p>\r\n\r\n<p>\r\n	[6] Muntehabu&rsquo;l-Eser, s. 147; M&uuml;snedi Ahmet, c. 3, s. 37; es-Secaiku&rsquo;lMuhrika, s. 164; Yenabiu&rsquo;l-Mevedde, s. 135, c. 3, nakl ez Ruzugarhai, s. 642, hadis 894; a.g.e, s. 596 ve 598.</p>\r\n\r\n<p>\r\n	[7] İlzamu&rsquo;n-Nasib, s. 230; Beşaretu&rsquo;l-İslam, s. 256; Ruzugarhai, s. 598, hadis 780.</p>\r\n\r\n<p>\r\n	[8] Hud Suresi, 113, 118. Ayet.</p>\r\n\r\n<p>\r\n	[9] Bihar, c. 5, s. 35; Vefatu&rsquo;l-Askeri, s. 49; mengul ez Ruzugarhai, c. 1, s. 530, 531; a.g.e, s. 73, hadis 8; s. 625, hadis 844.</p>\r\n\r\n<p>\r\n	[10] Talak Suresi, 3. ayet.</p>\r\n\r\n<p>\r\n	[11] el-Mizan, arabi, c. 14, 36. ayetin altında, Hicr Suresi, s. 160, 161 ve 175.</p>\r\n\r\n<p>\r\n	[12]Muntehabu&rsquo;l-Eser, s.474; İlzamu&rsquo;n-Nasib, s. 228; el-Melahimuve&rsquo;l-Fiten, s. 54, mengul ez Ruzugarhai, c. 2, s. 600.</p>\r\n\r\n<p>\r\n	[13]Bihar, c. 51, s. 75; el-Melahimuve&rsquo;l-Fiten, s. 56; Gaybeti Şeyh Tusi, s. 114 ve&hellip;</p>\r\n','Rivayetlerden istifade edildiği kadarıyla Hz. Mehdi&rsquo;nin (a.c.f) zalimler ve zorbalar ile yapacağı savaş sekiz ay s&uuml;recektir. Hz. Mehdi&rsquo;nin (a.c.f) ortaya &ccedil;ıkmasından sekiz ay ge&ccedil;tikten sonra değişik &uuml;lkeler onun tarafından fethedilecek, t&uuml;m d&uuml;nyada adalet devleti kurulacak ve k&uuml;f&uuml;r, şirk ve nifakın k&ouml;k&uuml; kurutulacaktır. Bu y&uuml;zden hi&ccedil;bir zalim topluma egemen olmayacak ve başta toplumsal g&uuml;nahlar olmak &uuml;zere g&uuml;nahın alt yapısı ortadan kalkacaktır. Yery&uuml;z&uuml; maden kaynaklarını ve&nbsp; potansiyel &uuml;r&uuml;nlerini dışarıya vuracak, fakirlerin hakları zalim ve servet sahiplerinden alınacak ve fakir ve yoksullar arasında taksim edilecektir. &Ouml;yle ki sadaka ve zek&acirc;t vermek i&ccedil;in bir yer kalmayacaktır; zira herkes zengin olacak ve hi&ccedil; kimseye ihtiya&ccedil; duymayacaktır.','&nbsp;İmam Mehdi&rsquo;nin (a.c.f) zuhur etmesine ve ondan sonra ger&ccedil;ekleşecek olan hadiselere iman etmek gayba iman etmenin &ouml;rneklerinden sayılır. Bu konuyu kabullenmek ve &ouml;zelliklerini &ouml;ğrenmek taabbud yolunu kat etmeksizin ve muteber nakli metinlerden yararlanmaksızın m&uuml;yesser değildir.[1]Lakin hadis ve rivayetlerin &ccedil;oğu zamanın ge&ccedil;mesiyle Şiaların takiye yapması veya d&uuml;şmanlar tarafından hadis uydurulması ve tahrif yapılması, unutkanlık veya hadis aktarıcıları tarafından kaydetmede dikkatsizlik g&ouml;sterilmesi gibi belalara maruz kaldığından ve baskı ve arşivleme imk&acirc;nlarını olmaması nedeniyle &ccedil;&uuml;r&uuml;meleri ve yok olmaları sebebiyle Şiaların ve intizar i&ccedil;inde olanların hakikat arayışı i&ccedil;indeki &ouml;zlerinin istediği şekilde zuhur &ouml;ncesi ve sonrası hadislerin detaylarını tamamıyla &ouml;ğrenmenin imk&acirc;nı bulunmamaktadır. &Ouml;zellikle bu doğrultuda rivayetlerde bir araya getirilmesi m&uuml;mk&uuml;n olmayan bir takım &ccedil;elişkilere de rastlamaktayız. Bu y&uuml;zden yukarıdaki soruyu yanıtlamak ve &ouml;zellikle ilk b&ouml;l&uuml;m&uuml; cevaplandırmak sanı ve zan d&uuml;zeyinde kalacaktır. Soruyu yanıtlandırmak i&ccedil;in onu birka&ccedil; ayrı b&ouml;l&uuml;me ayırmak gerekmektedir. Bu y&uuml;zden her b&ouml;l&uuml;m&uuml;n yanıtı ayrı bir şekilde aşağıda belirtilecektir:\r\n\r\n\r\n	Hz. Mehdi&rsquo;nin (a.c.f) ortaya &ccedil;ıkmasından sonra adalet devletinin kurulması ne kadar zaman &ccedil;ekecektir? İmam Bakır (a.s) ş&ouml;yle buyurmaktadır: &ldquo;On ikinci İmam tam sekiz ay kılıcını beline takacak ve Allah sevinene dek onun d&uuml;şmanlarını &ouml;ld&uuml;recektir.&rdquo;[2] Elimizde bulunan rivayetler esasınca Hz. Mehdi (a.c.f) Mekke&rsquo;de ortaya &ccedil;ıkacak ve kendisinin yaren ve &ouml;zel yardımcıları yanına geldikten sonra Irak&rsquo;a ve ardından da Şam&rsquo;a (Suriye&rsquo;ye) ve sonra da Beyt&uuml;&rsquo;l Mukaddes&rsquo;e doğru hareket edecektir. Bunun ardından diğer &uuml;lkelere Avrupa, T&uuml;rkiye, &Ccedil;in, Afganistan ve diğer memleketleri fethedecektir. Sekiz ay s&uuml;rekli devam eden &ccedil;atışmaların ardından adalet devleti kurulacak ve d&uuml;nya barış ve g&uuml;venliği sağlanacaktır.[3] İmam Mehdi&rsquo;nin (a.c.f) h&acirc;kimiyet m&uuml;ddeti hakkında da rivayetlerde bir&ccedil;ok ihtilaf g&ouml;zlemlenmektedir: On dokuz yıl ve birka&ccedil; ay, yedi yıl, kırk yıl, on yıl ve her yılı yirmi veya kırk yıla denk gelen &uuml;&ccedil; y&uuml;z dokuz yıl zikredilmiş rakamlardır. İmam Mehdi&rsquo;nin (a.c.f) şehadet veya vefatının ardından kıyametin ger&ccedil;ekleşmesi[4], yery&uuml;z&uuml; ve g&ouml;ğ&uuml;n sarsılması ve kıyametin kopması i&ccedil;in hazır hale gelmesi kırk g&uuml;n&uuml; bulacaktır.\r\n\r\n\r\n	İmam Mehdi&rsquo;nin (a.c.f) devletinin kurulmasından sonra bir fakir g&ouml;r&uuml;lecek midir? Hz. Mehdi (a.c.f) kıyam ettikten ve adalet devleti kurulduktan sonra yery&uuml;z&uuml; maden yataklarını ve potansiyel &uuml;r&uuml;nlerini onun tasarrufuna bırakacak, mustazaf ve fakirlerin hakları da servet sahipleri ve zalimlerden alınacak ve adil bir şekilde herkes arasında paylaştırılacaktır. B&ouml;ylece hi&ccedil;bir fakir kalmayacak ve sadaka ve zek&acirc;t vermek i&ccedil;in hi&ccedil;bir kimse bulunmayacaktır. İmam Sadık (a.s) ş&ouml;yle buyurmaktadır: &ldquo;D&uuml;nya adaletin uygulanmasıyla bayındır olacak, g&ouml;k yağmurunu g&ouml;nderecek, ağa&ccedil;lar meyvelerini dışa vuracak, yery&uuml;z&uuml; bitkilerini &ccedil;ıkaracak ve yery&uuml;z&uuml;nde iskan edenler i&ccedil;in yery&uuml;z&uuml;n&uuml; s&uuml;sleyecektir.&rdquo;[5] İmam Mehdi (a.c.f) memuruna halk arasında her kimin mala ihtiyacı varsa gelmesini ilan etmesi i&ccedil;in emredecektir. Halk arasında bir şahıs dışında hi&ccedil; kimse ayağa kalkmayacaktır. Bu şahıs ben muhtacım diyecek ve İmam Mehdi (a.c.f)&nbsp; de ona hazine memurunun yanına git ve Mehdi bana mal vermen i&ccedil;in sana emrediyor diye s&ouml;yle diyecektir. Hazine memuru elbiseni getir diyecektir. Şahıs elbisesini a&ccedil;acak ve i&ccedil;ini dolduracaktır. Onu omuzuna aldığı vakit pişman olacak ve ş&ouml;yle diyecektir: Neden Muhammed (s.a.a) &uuml;mmeti arasında ben herkesten daha ihtiraslı olayım?! Neden herkeste bulunan onur bende olmasın?! B&ouml;ylece aldığı malı hazine memuruna teslim edecek; ama hazine memuru bunu kabul etmeyecektir. Hz. Mehdi (a.c.f) ş&ouml;yle buyuracaktır: Biz bahşettiğimiz şeyi geri almayız.[6] Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmaktadır: İnsanlar kendilerinden bir sadaka ve hediye kabul edecek birini ararlar. Mallarının zek&acirc;tını ayırırlar, lakin onu almayı kabul edecek kimseyi bulmazlar; zira herkes ilahi fazlın vesilesiyle m&uuml;stağni olmuştur.&rdquo;[7]\r\n\r\n\r\n	Hz. Mehdi&rsquo;nin (a.c.f) devletinin kurulmasından sonra herhangi bir zalim mevcut olacak mıdır?\r\n\r\n\r\n	Hz. Mehdi&rsquo;nin (a.c.f) evrensel devletinin g&ouml;stergesi t&uuml;m d&uuml;nyada barışın, emniyetin ve adaletin tesis edilmesi, bozgunculuğun, fesadın, zulm&uuml;n, zorbalığın, cinayetin ve dayatmanın k&ouml;k&uuml;n&uuml;n kurutulmasıdır. Nitekim t&uuml;m peygamberlerin temel hedefi de buydu. Lakin bu b&uuml;y&uuml;k şahsiyetlerin kendi zamanlarındaki başarısı ve onlardan sonra vasilerin başarısı pek g&ouml;z alıcı değildi. Ancak evrensel barış ve emniyetin temin edilmesi, onların hepsinin vaatlerinin bir b&ouml;l&uuml;m&uuml;n&uuml; teşkil etmekteydi. Tarih boyunca t&uuml;m insanların temiz fıtratı da bu y&uuml;ce &ouml;zellik ile bu g&uuml;n&uuml; beklemekteydi. O halde Allah Tebarek ve Te&acirc;l&acirc;, peygamberler ve vasiler masum olmaları nedeniyle ve hi&ccedil;bir zaman s&ouml;zlerini &ccedil;iğnememeleri, halkı boş yere &uuml;mitsiz kılmamaları ve bekletmemeleri nedeniyle, kesinlikle bu vaat ger&ccedil;ekleşecektir. Bu vaat, bu muhteşem olağan&uuml;st&uuml; &ouml;zellikle ger&ccedil;ekleşecektir. Hatta bug&uuml;nlerin ger&ccedil;ekleşmesi, insanın yaratılışının hedefi olarak değerlendirilebilir. Bug&uuml;nde herkes ilahi rahmet ile ortak bir &uuml;mmeti oluşturacak, tevhit bayrağı altında toplanacak ve k&uuml;f&uuml;r, şirk ve nifakın k&ouml;k&uuml; kurutulacaktır.[8] Direkt ve en direkt olarak bu konuya işaret eden bir&ccedil;ok hadis mevcuttur; bu c&uuml;mleden olmak &uuml;zere İmam Askeri (a.s) evladına ş&ouml;yle buyurmaktadır: &ldquo;Ey evladım! Seni Allah&rsquo;ın yardımının sana geldiği, ferecin vuku bulduğu ve ihtişam ve azametinin zirveye &ccedil;ıktığı anda g&ouml;r&uuml;r gibiyim&hellip; Bu esnada hak devleti doğacak ve batıl karanlığı d&uuml;nya sahnesinden yok olacaktır. Allah senin elinle zalimlerin belini kıracak, dini şiarları ihya edecek, d&uuml;nya ufkunu aydınlatacak ve huzur ve barışı d&uuml;nyanın bir ucundan diğer ucuna kadar tesis edecektir&hellip; D&uuml;şmanların zelil ve aşağılık, dostların ise onurlu ve galip olacaktır. Yery&uuml;z&uuml;nde tuğyan eden cani ve ink&acirc;rcılar, m&uuml;tecaviz d&uuml;şmanlar ve inat&ccedil;ı muhaliflerden hi&ccedil; kimse kalmayacaktır; zira her kim Allah&rsquo;a tevekk&uuml;l ederse Allah ona yeter. Allah kendi emrini son gayesine ulaştırır ve kesin vaat ve kazasını ger&ccedil;ekleştirir. Ş&uuml;phesiz Allah her şey i&ccedil;in bir takdir &ouml;ng&ouml;rm&uuml;şt&uuml;r.&rdquo;[9],[10]\r\n\r\n\r\n	Hz. Mehdi&rsquo;nin (a.c.f) devletinin kurulmasından sonra g&uuml;nah işlenecek midir?\r\n\r\n\r\n	İnsanın g&uuml;nah işlemesinin en &ouml;nemli nedeni onun d&uuml;nya malını toplamaya d&ouml;n&uuml;k tamah ve hırsı ve insanın d&uuml;nya metasına y&ouml;nelik ihtiya&ccedil; hissidir. İnsan yeterli derecede mal ve servete sahip olduğunda, toplumsal onur ve haysiyet elde ettiğinde, ilahi bakışa sahip olduğunda, d&uuml;nya ve metaı kendisi i&ccedil;in değersiz olduğunda, ilahi vaatlerin t&uuml;m&uuml;n&uuml;n hak olduğuna yakin ettiğinde, her ne kadar başkaları istemese ve kabul etmese ve Allah yolunda engel &ccedil;ıkarsalar da ilahi vaatlerin neticede ger&ccedil;ekleşeceğine kesin olarak inanırsa, ahiretin, hesabın ve kitabın olacağına iman ederse, cennet ve i&ccedil;indekilerin d&uuml;nya &ouml;mr&uuml; ve d&uuml;nya i&ccedil;inde olan şeyler ile mukayese edilemeyeceğine iman ederse, onun artık g&uuml;nah işlemek i&ccedil;in bir d&uuml;rt&uuml;s&uuml; kalmaz. Ayrıca bazı rivayetler ve bazı değerli araştırmacıların kanıtı esasınca iblisin &ouml;mr&uuml; Hz. Mehdi&rsquo;nin (a.c.f) kıyamıyla birlikte sona erecektir. Bazı rivayetlere istinaden iblis, Hz. Peygamberin (s.a.a) eliyle Beyt&uuml;&rsquo;l-Mukaddes&rsquo;te &ouml;ld&uuml;r&uuml;lecek ve onun vesvese, aldatma ve s&uuml;slemeleri de bitecektir.[11] &Ouml;te taraftan dairesinden &ccedil;ıkmanın imk&acirc;nsız olacağı kuşatıcı adalet devleti ve emniyetli, g&uuml;venlikli ve sağlıklı bir ortam ve de halkın geneli tarafından bozgunculuk, kanunsuzluk ve g&uuml;nahın kabul g&ouml;rmemesi gibi bir&ccedil;ok etken de g&uuml;nah işlenmesine engel olacaktır. O halde g&uuml;nah d&uuml;rt&uuml;s&uuml; ortadan kalkacak ve onu engelleyici unsurlar ortaya &ccedil;ıkacaktır. Bunun i&ccedil;in g&uuml;nah işlenmeyecektir. Bu hususta da bir&ccedil;ok hadis mevcuttur. Bu hadislerden bazıları şunlardır: İmam Sadık (a.s) belirtilen d&ouml;nemi ş&ouml;yle nitelemektedir: &ldquo;Meşru olmayan ilişkiler, alkoll&uuml; i&ccedil;ecekler ve faiz yemek ortadan kalkacaktır. Halk ibadet ve tapmaya y&ouml;nelecektir. Emanetlere bin bir şekilde riayet edilecek, eşkıyalar yok edilecek ve alanda salih bireyler yer alacaktır.&rdquo;[12] Hakeza Hz. Peygamber (s.a.a) ş&ouml;yle buyurmaktadır: &ldquo;Allah Mehdi&rsquo;nin vesilesi ile &uuml;mmetin problemini giderecek, kulların g&ouml;n&uuml;llerini ibadet ve tapma hissi ile dolduracak ve adaletini her yere egemen kılacaktır. Y&uuml;ce Allah onun vesilesi ile yalanı ve yalancıyı ortadan kaldıracaktır. &Ccedil;atışma ve savaş ruhu ortadan kalkacak ve &uuml;mmetin boynundaki zilletli k&ouml;lelik zincirini kıracaktır.&rdquo;[13]\r\n\r\n\r\n	Kaynaklar:\r\n\r\n\r\n	1. Kur&rsquo;an-ı Kerim\r\n\r\n\r\n	2. Emini, İbrahim, Dadgosteri cihan, s. 388, 447.\r\n\r\n\r\n	3. HayderiKaşani, H&uuml;seyin, HukumetiAdlgoster, s. 225, 301.\r\n\r\n\r\n	4. Horasani, Muhammed Cevad, Mehdi Muntezer (a.c.f), s. 188, 273.\r\n\r\n\r\n	5. Kurani, Ali, Asr-ı Zuhur, s. 351, 370.\r\n\r\n\r\n	6. Cem&rsquo;i ez nivisandegan, Adlı Muntazar, Goftar 1, 11.\r\n\r\n\r\n	7. Safi Gulpeygani, Lutfullah, Muntehabu&rsquo;l-Eser.\r\n\r\n\r\n	8. Safi Gulpeygani, Lutfullah, İmamet ve Mehdeviyet, c. 3.\r\n\r\n\r\n	9. Kamil S&uuml;leyman, Ruzugarhai, Terc&uuml;me Ali Ekber Mehdi Pur, c. 1 ve 2.\r\n\r\n\r\n	10. Meclisi, Bihar, c. 51 ve 52.\r\n\r\n\r\n	11. Tabatabai, Muhammed H&uuml;seyin, Tefsiri el-Mizan, c. 14, s. 160, 175.\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Safi Gulpeygani, Lutfullah,NevidEmn ve Eman (İmamet ve Mehdeviyet), c. 3, s. 28 &ndash; 42.\r\n\r\n\r\n	[2] İlzamu&rsquo;n-Nasib, s. 189; GaybetiNumani, s. 165; Beşaretu&rsquo;l-İslam, s. 199, mengul ez Ruzugarhai, c. 1, s. 478, hadis 585.\r\n\r\n\r\n	[3] Ruzugarhai, c. 2, s. 536, 470; Biharu&rsquo;l-Envar, c. 52, s. 309, 392.\r\n\r\n\r\n	[4] Ruzugarhai, c. 2, s. 601, 658; Bihar, c. 2, s. 279 ve 392.\r\n\r\n\r\n	[5] Beşaretu&rsquo;l-İslam, s. 71, mengul ez Ruzugarhai, s. 639, hadis 882.\r\n\r\n\r\n	[6] Muntehabu&rsquo;l-Eser, s. 147; M&uuml;snedi Ahmet, c. 3, s. 37; es-Secaiku&rsquo;lMuhrika, s. 164; Yenabiu&rsquo;l-Mevedde, s. 135, c. 3, nakl ez Ruzugarhai, s. 642, hadis 894; a.g.e, s. 596 ve 598.\r\n\r\n\r\n	[7] İlzamu&rsquo;n-Nasib, s. 230; Beşaretu&rsquo;l-İslam, s. 256; Ruzugarhai, s. 598, hadis 780.\r\n\r\n\r\n	[8] Hud Suresi, 113, 118. Ayet.\r\n\r\n\r\n	[9] Bihar, c. 5, s. 35; Vefatu&rsquo;l-Askeri, s. 49; mengul ez Ruzugarhai, c. 1, s. 530, 531; a.g.e, s. 73, hadis 8; s. 625, hadis 844.\r\n\r\n\r\n	[10] Talak Suresi, 3. ayet.\r\n\r\n\r\n	[11] el-Mizan, arabi, c. 14, 36. ayetin altında, Hicr Suresi, s. 160, 161 ve 175.\r\n\r\n\r\n	[12]Muntehabu&rsquo;l-Eser, s.474; İlzamu&rsquo;n-Nasib, s. 228; el-Melahimuve&rsquo;l-Fiten, s. 54, mengul ez Ruzugarhai, c. 2, s. 600.\r\n\r\n\r\n	[13]Bihar, c. 51, s. 75; el-Melahimuve&rsquo;l-Fiten, s. 56; Gaybeti Şeyh Tusi, s. 114 ve&hellip;'),(59,'tr63','<p>\r\n	<br />\r\n	&nbsp;Kur&rsquo;an-ı Kerim&rsquo;de ş&ouml;yle okumaktayız: &ldquo;(Ey Muhammed!) Kulumuz Eyy&ucirc;b&rsquo;u da an. Hani o, Rabbine, &ldquo;Şeytan bana bir yorgunluk ve azap dokundurdu&rdquo; diye seslenmişti.&rdquo;[1] Ayet-i şerife Hz. Peygambere (s.a.a) hitap etmekte ve Hz. Ey&uuml;p&rsquo;&uuml;n (a.s) başına gelen hadiseleri hatırlatmak suretiyle ona teselli vermek istemektedir. Hz. Ey&uuml;p (a.s) Allah ile dertleşme ve halini bildirme makamında Ey Allah&rsquo;ım şeytan ve hileleri bana eziyet etmekte ve zorluk &ccedil;ıkarmaktadır diye buyurmuştur. Burada Hz. Ey&uuml;p&rsquo;&uuml;n (a.s) &ccedil;ektiği acı ve eziyet şeytanın hilesine isnat edilmiştir. Hz. Ey&uuml;p (a.s) y&uuml;ce Allah&rsquo;tan merhamet etmesini ve sorunlarını ortadan kaldırmasını talep etmiştir. Lakin şeytanın bu oyunları ve benzeri hususlar peygamberlere eziyet etmekten başka bir etki g&ouml;stermez. Bunların peygamberlerin kutsal ruh ve nefislerine egemen olması diye bir şey s&ouml;z konusu değildir. &Ccedil;&uuml;nk&uuml; şeytanın peygamberlerin ruh ve batınlarına el koyması ve egemen olması, onların masum olması nedeniyle muhaldir. Peygamberlerin ruh ve &ouml;zlerinin temizliği asla şeytani ilhamların katılık ve karanlığının etkisi altında kalmaz.[2] Lakin evlatlara ilgi duymak gibi kendilerinin doğal ve normal diğer hususlarının zarar ve tehlikeyle karşılaşması imkan d&acirc;hilindedir. Bu ilahi sınamanın gereği ve insanlık doğasının bir gereğidir. Eğer maslahat gerektirirse y&uuml;ce Allah peygamberlerin de acı &ccedil;ekmesi, &uuml;z&uuml;lmesi ve meşakkate katlanmasının altyapısını hazırlar ve b&ouml;ylece kendilerinin sabır, rıza ve teslim dereceleri sınanmış olur.[3] Buna ek olarak şeytanın yorması ve azaba uğratmasından maksat da Hz. Ey&uuml;p&rsquo;&uuml;n (a.s) bir şekilde yorgunluk ve azabı şeytana isnat etmek ve &ldquo;benim bu problemlerimde şeytan etkilidir&rdquo; demek istemesidir.[4] Bundan dolayı bahse konu olan ayetin kastettiği şey, şeytanın peygamberlerinin ruhuna h&acirc;kim olması değildir. Dolayısıyla bu ayet, peygamberlerinin masum olduğunu ispat eden veya şeytanın Allah&rsquo;ın ihlasa erdirilmiş kullarını saptıramayacağını belirten ayetler ile bir &ccedil;elişki arz etmez.[5] Aynı şekilde bu ayet-i şerifeden y&uuml;ce Allah nezdinde Hz. Ey&uuml;p&rsquo;&uuml;n (a.s) y&uuml;ce makamının &ldquo;kulumuz&rdquo; ifadesiyle ne kadar y&uuml;ce olduğu iyice anlaşılmaktadır.[6]</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] &laquo;وَ اذْکُرْ عَبْدَنا أَیُّوبَ إِذْ نادى&rlm; رَبَّهُ أَنِّی مَسَّنِیَ الشَّیْطانُ بِنُصْبٍ وَ عَذاب&raquo;; Sad suresi, 41. ayet.</p>\r\n\r\n<p>\r\n	[2] Tabatabai, Seyit Muhammed H&uuml;seyin, el-Mizan fi Tefsiri&rsquo;l-Kur&rsquo;an, c. 3, s. 180, ve c. 17, s. 209 ve 210, Defteri intişaratı İslami, Kum, &ccedil;apı pencum, 1417 h.k.</p>\r\n\r\n<p>\r\n	[3] Mekarim Şirazi, Nasır, Tefsir-i Numune, c. 19, s. 296, Daru&rsquo;l-K&uuml;t&uuml;b&uuml;&rsquo;l-İslamiye, Tahran, &ccedil;apı evvel, 1374 h.ş; H&uuml;seyni, Hamedani, Seyit Muhammed H&uuml;seyin, Envar-ı Dırahşan, c. 14, s. 133 ve 134, Kitapfuruşiyi Lutfi, Tahran, &ccedil;apı evvel, 1404 h.k.</p>\r\n\r\n<p>\r\n	[4] el-Mizan fi Tefsiri&rsquo;l-Kur&rsquo;an, c. 3, s. 180, ve c. 17, s. 209.</p>\r\n\r\n<p>\r\n	[5] &ldquo;Muhlisler Ve Onların Şeytanlar İle M&uuml;cadele Etme Şekli&rdquo;, soru: 21385; &ldquo;Şeytan Ve Cinin G&uuml;c&uuml;&rdquo;, soru: 138; &ldquo;Peygamber Ve Şeytan&rdquo;, soru: 17026.</p>\r\n\r\n<p>\r\n	[6] Tefsir-i Numune, c. 19, s. 294.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\r\n','','&nbsp;Kur&rsquo;an-ı Kerim&rsquo;de ş&ouml;yle okumaktayız: &ldquo;(Ey Muhammed!) Kulumuz Eyy&ucirc;b&rsquo;u da an. Hani o, Rabbine, &ldquo;Şeytan bana bir yorgunluk ve azap dokundurdu&rdquo; diye seslenmişti.&rdquo;[1] Ayet-i şerife Hz. Peygambere (s.a.a) hitap etmekte ve Hz. Ey&uuml;p&rsquo;&uuml;n (a.s) başına gelen hadiseleri hatırlatmak suretiyle ona teselli vermek istemektedir. Hz. Ey&uuml;p (a.s) Allah ile dertleşme ve halini bildirme makamında Ey Allah&rsquo;ım şeytan ve hileleri bana eziyet etmekte ve zorluk &ccedil;ıkarmaktadır diye buyurmuştur. Burada Hz. Ey&uuml;p&rsquo;&uuml;n (a.s) &ccedil;ektiği acı ve eziyet şeytanın hilesine isnat edilmiştir. Hz. Ey&uuml;p (a.s) y&uuml;ce Allah&rsquo;tan merhamet etmesini ve sorunlarını ortadan kaldırmasını talep etmiştir. Lakin şeytanın bu oyunları ve benzeri hususlar peygamberlere eziyet etmekten başka bir etki g&ouml;stermez. Bunların peygamberlerin kutsal ruh ve nefislerine egemen olması diye bir şey s&ouml;z konusu değildir. &Ccedil;&uuml;nk&uuml; şeytanın peygamberlerin ruh ve batınlarına el koyması ve egemen olması, onların masum olması nedeniyle muhaldir. Peygamberlerin ruh ve &ouml;zlerinin temizliği asla şeytani ilhamların katılık ve karanlığının etkisi altında kalmaz.[2] Lakin evlatlara ilgi duymak gibi kendilerinin doğal ve normal diğer hususlarının zarar ve tehlikeyle karşılaşması imkan d&acirc;hilindedir. Bu ilahi sınamanın gereği ve insanlık doğasının bir gereğidir. Eğer maslahat gerektirirse y&uuml;ce Allah peygamberlerin de acı &ccedil;ekmesi, &uuml;z&uuml;lmesi ve meşakkate katlanmasının altyapısını hazırlar ve b&ouml;ylece kendilerinin sabır, rıza ve teslim dereceleri sınanmış olur.[3] Buna ek olarak şeytanın yorması ve azaba uğratmasından maksat da Hz. Ey&uuml;p&rsquo;&uuml;n (a.s) bir şekilde yorgunluk ve azabı şeytana isnat etmek ve &ldquo;benim bu problemlerimde şeytan etkilidir&rdquo; demek istemesidir.[4] Bundan dolayı bahse konu olan ayetin kastettiği şey, şeytanın peygamberlerinin ruhuna h&acirc;kim olması değildir. Dolayısıyla bu ayet, peygamberlerinin masum olduğunu ispat eden veya şeytanın Allah&rsquo;ın ihlasa erdirilmiş kullarını saptıramayacağını belirten ayetler ile bir &ccedil;elişki arz etmez.[5] Aynı şekilde bu ayet-i şerifeden y&uuml;ce Allah nezdinde Hz. Ey&uuml;p&rsquo;&uuml;n (a.s) y&uuml;ce makamının &ldquo;kulumuz&rdquo; ifadesiyle ne kadar y&uuml;ce olduğu iyice anlaşılmaktadır.[6]\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] &laquo;وَ اذْکُرْ عَبْدَنا أَیُّوبَ إِذْ نادى&rlm; رَبَّهُ أَنِّی مَسَّنِیَ الشَّیْطانُ بِنُصْبٍ وَ عَذاب&raquo;; Sad suresi, 41. ayet.\r\n\r\n\r\n	[2] Tabatabai, Seyit Muhammed H&uuml;seyin, el-Mizan fi Tefsiri&rsquo;l-Kur&rsquo;an, c. 3, s. 180, ve c. 17, s. 209 ve 210, Defteri intişaratı İslami, Kum, &ccedil;apı pencum, 1417 h.k.\r\n\r\n\r\n	[3] Mekarim Şirazi, Nasır, Tefsir-i Numune, c. 19, s. 296, Daru&rsquo;l-K&uuml;t&uuml;b&uuml;&rsquo;l-İslamiye, Tahran, &ccedil;apı evvel, 1374 h.ş; H&uuml;seyni, Hamedani, Seyit Muhammed H&uuml;seyin, Envar-ı Dırahşan, c. 14, s. 133 ve 134, Kitapfuruşiyi Lutfi, Tahran, &ccedil;apı evvel, 1404 h.k.\r\n\r\n\r\n	[4] el-Mizan fi Tefsiri&rsquo;l-Kur&rsquo;an, c. 3, s. 180, ve c. 17, s. 209.\r\n\r\n\r\n	[5] &ldquo;Muhlisler Ve Onların Şeytanlar İle M&uuml;cadele Etme Şekli&rdquo;, soru: 21385; &ldquo;Şeytan Ve Cinin G&uuml;c&uuml;&rdquo;, soru: 138; &ldquo;Peygamber Ve Şeytan&rdquo;, soru: 17026.\r\n\r\n\r\n	[6] Tefsir-i Numune, c. 19, s. 294.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;',''),(60,'tr64','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Hz. Peygamberin (s.a.a) hayat tarzını incelediğimizde onun İslam dininin yayılması i&ccedil;in g&ouml;sterdiği bir&ccedil;ok teşebb&uuml;s&uuml;n k&uuml;lt&uuml;rel olduğunu kavrarız. İslami konular uzmanı tarih&ccedil;iler ve analistler y&uuml;ce İslam dininin Arap yarımadasında ve sonra da diğer &uuml;lkelerde hızlı bir şekilde yayılması hakkında bazı etkenleri dile getirmişlerdir:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		1. İslam dininin muhtevasının zengin olması, insancıl bir k&uuml;lt&uuml;r taşıması, ayrımcılık karşıtı olması ve adalet ekseninde yer alması.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		2. Hz. Peygamberi Ekrem&rsquo;in (s.a.a) b&uuml;y&uuml;k sahabelerinin savaş ve fetihlerde yer alması ve değişik b&ouml;lgelerde komutanlık g&ouml;revini &uuml;stlenmeleri.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		3. Gayri M&uuml;slimlerin İslam toplumu ile irtibat kurmaları ve bu sayede aristokrasisiz bir devlet ve sınıfsız bir toplum yapısıyla tanışmaları.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Yanı sıra Hz. Peygamber (s.a.a) hi&ccedil; kimseye herhangi bir yere saldırma ve fetih emri vermemiştir. Hz. Peygamberin (s.a.a) savaşları savunma eksenliydi ve belirtilen fetihler Hz. Peygamberin (s.a.a)&nbsp; vefatından sonra ger&ccedil;ekleşmiştir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;1. İslam salt insanların canını değil, hayvanların canını bile değerli saymış ve onların nedensiz bir şekilde &ouml;ld&uuml;r&uuml;lmesini yasaklamıştır. Bununla birlikte İslam eziyet verici hayvanların ortadan kaldırılmasını caiz g&ouml;rmektedir.[1] İnsana zarar verme kasti g&uuml;den bir yılan ve akrebin ortadan kaldırılması bu kabildendir. Aynı şekilde İslam bireylerin can, namus veya inan&ccedil;larına saldıran insanların ortadan kaldırılmasını da caiz bilir ve b&ouml;yle kimselerin canları i&ccedil;in bir değer g&ouml;zetmez.[2]</p>\r\n\r\n<p>\r\n	2. İslam&rsquo;ın ilk yıllarındaki Hz. Peygamberin (s.a.a) savaş ve gazvelerinin nedeni hakkında bu sitede yer alan &ldquo;cihadın insanların inan&ccedil; &ouml;zg&uuml;rl&uuml;ğ&uuml; ile bağdaşması&rdquo; (soru: 6858) ve &ldquo;Ukbe b. Ebi Muhit&rsquo;in şahsiyeti ve cezaları&rdquo; (soru: 23890) başlıklarına m&uuml;racaat edebilirsiniz.</p>\r\n\r\n<p>\r\n	3. Kuşkusuz y&uuml;ce İslam dininin Arap yarımadası ve ardından da diğer &uuml;lkelerde hızlı bir şekilde yayılmasının nedeni, bir sebebe &ouml;zg&uuml; değildir. Bilakis İslami konular &uuml;zerine araştırma yapan tarih&ccedil;iler ve analistler bu hususta işaret edeceğimiz bir takım etkenleri dile getirmişlerdir. Lakin Kur&rsquo;an-ı Kerim insanların Hz. Peygambere (s.a.a) y&ouml;nelmesi ve ardından da İslam&rsquo;ı kabul etmelerinin nedenlerinden biri olarak Hz. Peygamberin (s.a.a) g&uuml;zel ahlakını dile getirmekte ve ş&ouml;yle buyurmaktadır: &ldquo;Allah&rsquo;ın rahmeti sayesinde sen onlara karşı yumuşak davrandın. Eğer kaba, katı y&uuml;rekli olsaydın, onlar senin etrafından dağılıp giderlerdi. Artık sen onları affet. Onlar i&ccedil;in Allah&rsquo;tan bağışlama dile. İş konusunda onlarla m&uuml;şavere et. Bir kere de karar verip azmettin mi, artık Allah&rsquo;a tevekk&uuml;l et, (ona dayanıp g&uuml;ven). Ş&uuml;phesiz Allah, tevekk&uuml;l edenleri sever.&rdquo;[3] Dolayısıyla Hz. Peygamberin (s.a.a) hayat tarzına incelendiği vakit, İslam dininin yayılması i&ccedil;in onun yaptığı bir&ccedil;ok teşebb&uuml;s&uuml;n (sınırlı askeri ve savunmaya ait durumlar hari&ccedil;) k&uuml;lt&uuml;rel girişimler olduğunu kavrarız.[4] Diğer &uuml;lkeler bağlamında da Hz. Peygamberin (s.a.a) davranışı, kendisinin evrensel misyonu[5] ve onları mektuplar aracılığıyla İslam&rsquo;a &ccedil;ağırma &ccedil;er&ccedil;evesinde şekillenmiş idi. Bu mektupların muhtevası, Hz. Peygamberin (s.a.a) programlarında k&uuml;lt&uuml;rel işlerin eksende yer aldığının g&ouml;stergesidir.[6] Bu şekilde Hz. Peygamber (s.a.a) kısa bir m&uuml;ddet zarfında cahiliye toplumunda[7] k&uuml;lt&uuml;rel devrim ile İslam&rsquo;ın yayılması yolunda &ouml;zveride bulunan ve manevi y&uuml;ce derecelere nail olan bireyler yetiştirebilmiştir.</p>\r\n\r\n<p>\r\n	4. Hz. Peygamberi Ekrem&rsquo;in (s.a.a) vefat etmesinden sonra M&uuml;sl&uuml;manlar İslam&rsquo;ı korumak ve d&uuml;nyaya İslam k&uuml;lt&uuml;r&uuml;n&uuml; yaymak i&ccedil;in İslam k&uuml;lt&uuml;r ve &ouml;ğretilerine engel teşkil eden coğrafi sınırları ortadan kaldırdılar ve diğer &uuml;lkelerde İslam&rsquo;ın yayılmasının altyapısını oluşturdular. Bu husus, s&ouml;z konusu &uuml;lke haklarının tedricen İslam&rsquo;a y&ouml;nelmesine neden oldu. Elbette ilgili &uuml;lkelerde İslam din ve inancının kabul edilmesi, kılı&ccedil; yoluyla ger&ccedil;ekleşmedi. Bunun başka nedenleri vardı ve bu yazıda fırsat el verdiğince bu nedenlerin bazılarına işaret edilecektir:</p>\r\n\r\n<p>\r\n	A. İslam dininin muhtevasının zengin olması, insancıl bir k&uuml;lt&uuml;r taşıması, ayrımcılık karşıtı olması ve insan fıtratıyla bağdaşan adaleti eksen alması belirtilen nedenlerden sayılır. &Ouml;rneğin İran&rsquo;ın fethedilmesinden sonra bir Arap komutan bir cemaat imamı ve m&uuml;ezzininin kırba&ccedil;lanması emrini verdi. Bunun nedeni onların Zerd&uuml;şt dini mabetlerinden birini yıkmaları ve onun taşlarını mescit yapımında kullanmaları idi. İran&rsquo;ın fethedilmesinden y&uuml;zyıllarca sonra ateş tapınaklarının varlığı bu iddianın başka bir delilidir. &Ouml;yle ki Zerd&uuml;şt dini mensuplarının ateş tapınakları onuncu y&uuml;zyılda yani İran fethedildikten &uuml;&ccedil; asır sonra Erak, Fars, Kirman, Sistan ve t&uuml;m İran&rsquo;da yerinde durmaktaydı.[8] Zerd&uuml;şt dini takip&ccedil;ileri tedrici olarak ve kendi se&ccedil;imleri ile İslam dinine y&ouml;neldiler. Zerd&uuml;şt dini takip&ccedil;ilerinin i&ccedil;inde bulunduğumuz y&uuml;zyıla kadar İran&rsquo;da bulunması ve dinsel merasimleri uygulamada taşıdıkları &ouml;zg&uuml;rl&uuml;k, İslam dinini kabul etmede dayatma ve zorlamanın olmadığının en a&ccedil;ık delilidir.[9]</p>\r\n\r\n<p>\r\n	B. Hz. Peygamberi Ekrem&rsquo;in (s.a.a) b&uuml;y&uuml;k sahabelerinin savaş ve fetihlerde yer alması ve değişik b&ouml;lgelerde y&ouml;neticilik sorumluluğunu &uuml;stlenmeleri de İslam&rsquo;ın yayılmasında etkide bulunan &ouml;nemli etkenlerdendir. &Ouml;rneğin Selman-ı Farsi halife tarafından Medain&rsquo;in y&ouml;neticiliğini &uuml;stlenmek &uuml;zere g&ouml;nderildiği vakit, b&ouml;lge halkı onun &ouml;zel protokoller ile şehre gireceğini beklemekteydi, lakin Salman b&ouml;lge halkının işlerini idare etmek i&ccedil;in &ccedil;ıplak bir merkep &uuml;zerinde bu şehre girdi ve halka değerli hizmetlerde bulundu. Bizzat bu husus bu b&ouml;lgede İslam&rsquo;ın yayılmasının en &ouml;nemli etkenlerinden biri oldu.[10]</p>\r\n\r\n<p>\r\n	C. &Uuml;lkelerin sınırlarının a&ccedil;ılmasından sonra halkların M&uuml;sl&uuml;manlar ile ilişkileri sıkılaştı. Bu ilişki İslam dininin bir t&uuml;r yayılmasında etkili oldu. Onlar, M&uuml;sl&uuml;man toplumu yakından g&ouml;zlemlediler ve M&uuml;sl&uuml;manların eski aristokrat devlet ve sınıfsal toplum ile farklılık taşıdığını g&ouml;rd&uuml;ler.[11] &Ouml;rneğin İranlılar asırlar boyunca Sasani şahlarının aristokrat yaşamına tanıklık etmişti, toplumun mahrum sınıfları sadece &ccedil;ok az imk&acirc;nlar ile yaşam s&uuml;rmekteydi. Onlar; İslam halifeleri, bu c&uuml;mleden olmak &uuml;zere M&uuml;minlerin &Ouml;nderi (a.s) ve onların en yoksul sınıfların yaşadığı İran şehirlerine g&ouml;nderdikleri valilerinin sade yaşamlarını g&ouml;zlemleyince, İslam dinini kabul etmeye eğilim kaydettiler.[12]</p>\r\n\r\n<p>\r\n	5. Her ne kadar başlangı&ccedil; cihadı (savunma eksenli olmayan cihat) İslam&rsquo;ın kesin h&uuml;k&uuml;mlerinden olsa da başlangı&ccedil; cihadının mahiyeti inancı dayatmak i&ccedil;in savaşmak değildir. Esasen İslam&rsquo;da inan&ccedil; dayatılır bir husus değildir. Tarih boyunca da ne Hz. Peygamberin (s.a.a) ve ne de ondan sonraki halifelerin savaşlarında bireyler İslam&rsquo;ı kabul etmeye mecbur kılınmamıştır. Esasen başlangı&ccedil; cihadı şiddet ve zorbalık karşısında hakkın sesinin ve halka tavsiye etmenin &ouml;n&uuml;nde engel olan diktat&ouml;r ve bozguncu d&uuml;zenler ile m&uuml;cadele etme gayesiyle yapılan kurtuluş savaşıdır. Başka bir ifadeyle başlangı&ccedil; cihadı bir t&uuml;r savunmadır, ancak bu savunma bir şahsın veya milletin haklarını savunmak değil, insaniyetin haklarını savunmaktır. Başlangı&ccedil; cihadı araştırma &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml;, hakikati &ouml;ğrenmeyi ve hakkın sesinin insanlara ulaşmasını engelleyen etmenleri kaldırmayı savunur. Bu nedenle Allame Tabatabai cihat ayetlerini inceldikten sonra ş&ouml;yle s&ouml;ylemektedir: &ldquo;Savaş ister İslam ve M&uuml;sl&uuml;manları savunma yolunda ve ister başlangı&ccedil; cihadı şeklinde olsun ger&ccedil;ekte insaniyet hakikatini savunmak i&ccedil;indir.&rdquo;[13]</p>\r\n\r\n<p>\r\n	6. Son olarak Hz. Peygamberin (s.a.a) kendi d&ouml;neminde bir yere saldırması ve fetihte bulunması i&ccedil;in hi&ccedil; kimseye bir emirde bulunmadığını hatırlatmalıyız. Hz. Peygamberin (s.a.a) savaşları savunma eksenli idi ve belirtilen fetihler Hz. Peygamberin (s.a.a) vefatından sonra ger&ccedil;ekleşmiştir. O halde M&uuml;sl&uuml;manların savaşları sırasında bir yerde herhangi bir z&uuml;l&uuml;m ve adaletsizlik ger&ccedil;ekleştiği varsayılsa bile, M&uuml;sl&uuml;man h&acirc;kim ve komutanların davranış ve hareketleri İslam&rsquo;ın hesabına yazılamaz. Bu h&acirc;kimler arasında değişik hileler ile komutanlığa ulaşan veya hilafet elbisesini giyen, İslam&rsquo;ın zahirine uyarak ve h&uuml;k&uuml;mlerin zahirini icra ederek kendi makam, ta&ccedil; ve tahtlarını korumak i&ccedil;in &ccedil;abalayan zalim bireyler de var olmuştur. Bazı Emevi ve Abbasi halifelerine bu t&uuml;r h&acirc;kimlerin birer &ouml;rneği sıfatıyla işaret edilebilir.</p>\r\n\r\n<p>\r\n	&nbsp;---------</p>\r\n\r\n<p>\r\n	[1] Bkz: &ldquo;Hayvanlara Eziyet Etmek&rdquo;, Soru: 16361; &ldquo;İlahi Mahl&ucirc;klar Ve Haklar&rdquo;, Soru: 17159; &ldquo;Kedi &Ouml;ld&uuml;rmek&rdquo;, Soru: 9319.</p>\r\n\r\n<p>\r\n	[2] Bkz: &ldquo;M&uuml;rtetlik H&uuml;km&uuml;n&uuml;n Uygulanması&rdquo;, Soru:8703; &ldquo;İslam&rsquo;ın Bakışında Kısasın Felsefesi&rdquo;, Soru: 13138; &ldquo;Evli Zinasında Had Uygulanması Ve T&ouml;vbe&rdquo;, Soru: 7159.</p>\r\n\r\n<p>\r\n	[3] A&rsquo;li İmran Suresi, 159. ayet.</p>\r\n\r\n<p>\r\n	[4] İbn. Hişam, Siyretu&rsquo;n-Nebeviye, s. 358, Tahran, Neşri İslamiye, &ccedil;apı &ccedil;aharum, 1368 h.ş; Yakubi, Tarih, Terc&uuml;me Ayeti, c. 1, s. 442, Tahran, İntişaratı İlmi ve Ferhengi, &ccedil;apı heftum, 1374 h.ş;&nbsp; Ayeti, Tarihi Peyamberi İslam, Tahran, İntişaratıDanişgah, &ccedil;apı şeşum, 1378 h.ş, s. 390; Caferiyan, Resul, Tarihi Siyasi İslam, c. 1, s. 91 &ndash; 377 ve 430, Kum, İntişaratı Delil Ma, &ccedil;apı dovvum, 1382 h.ş. Hz. Peygamber (s.a.a) Medine&rsquo;de dinsel azınlıklar ve esir m&uuml;şrikleri cizye verme ile İslam&rsquo;ı kabul etmeyi se&ccedil;me arasında serbest bırakırdı. Bunlar, Hz. Peygamberin İslam dinini kabul ettirmek i&ccedil;in zora ve icbara başvurmadığının en a&ccedil;ık delilidir.</p>\r\n\r\n<p>\r\n	[5] A&rsquo;raf Suresi, 158. ayet; Sebe Suresi, 28. ayet; Kalem Suresi, 52. ayet.</p>\r\n\r\n<p>\r\n	[6] AhmediMeyanici, Ali, Mekatibu&rsquo;r-Resul (s.a.a), c. 2, s. 315 &ndash; 705, Daru&rsquo;l-Hadis, Kum, &ccedil;apı evvel, 1419 h.k.</p>\r\n\r\n<p>\r\n	[7] Nehc&uuml;&rsquo;l-Belaga, Hutbe 2, 93, 95 ve 192.</p>\r\n\r\n<p>\r\n	[8] Mes&rsquo;udi, Ebu&rsquo;l-Hasan Ali b. el-H&uuml;seyin, Murucu&rsquo;z-Zeheb ve Meadini&rsquo;i-Cuher, c. 2, s. 242 &ndash; 257, Tahkik Dagır, Es&rsquo;ad, Daru&rsquo;l-Hicret, &ccedil;apı dovvum, Kum, 1409 h.k.</p>\r\n\r\n<p>\r\n	[9] Zerrin Kup, Abdu&rsquo;l-H&uuml;seyin, Tarihi Merdumu İran pes ez İslam, s. 535, İntişaratı Emir Kebir, Tahran, &ccedil;apı sevvum, 1371 h.ş.</p>\r\n\r\n<p>\r\n	[10] Muhaddis Nuri, Nefsi&rsquo;r-Rahman fi Fazileti&rsquo;s-Salman, s. 551, İntişaratı Afak, Tahran, &ccedil;apı evvel, 1369 h.ş.</p>\r\n\r\n<p>\r\n	[11] Zerrin Kup, Abdu&rsquo;l-H&uuml;seyin, Bamdadı İslam, s. 87, İntişaratı Emir Kebir, Tahran, &ccedil;apı şeşum, 1369 h.ş; WillDorant, Tarihi Temedd&uuml;n, c. 4, s. 169 &ndash; 181, İntişaratı İlmi Ferhengi, Tahran, &ccedil;apı &ccedil;aharum, bi ta; Christian San, Arthur, İran der zamanı Sasaniyan, Terc&uuml;me Reşit Yasimi, s. 138 ve 638 &ndash; 666, Tahran, D&uuml;nyayı Kitap, &ccedil;apı nohum, 1374 h.ş.</p>\r\n\r\n<p>\r\n	[12] İbrahim, Hasan, Tarihi Siyasiyi İslam, s. 269, D&uuml;nyayı Kitap, &ccedil;apı şeşum, 1378h.ş.</p>\r\n\r\n<p>\r\n	[13] Tabatabai, Seyit Muhammed H&uuml;seyin, el-Mizan fi Tefsiri&rsquo;l-Kur&rsquo;an, c. 2, s. 68, Defteri intişaratı İslami, &ccedil;apı pencum, Kum, 1417 h.k.</p>\r\n','Hz. Peygamberin (s.a.a) hayat tarzını incelediğimizde onun İslam dininin yayılması i&ccedil;in g&ouml;sterdiği bir&ccedil;ok teşebb&uuml;s&uuml;n k&uuml;lt&uuml;rel olduğunu kavrarız. İslami konular uzmanı tarih&ccedil;iler ve analistler y&uuml;ce İslam dininin Arap yarımadasında ve sonra da diğer &uuml;lkelerde hızlı bir şekilde yayılması hakkında bazı etkenleri dile getirmişlerdir:\r\n\r\n	\r\n		1. İslam dininin muhtevasının zengin olması, insancıl bir k&uuml;lt&uuml;r taşıması, ayrımcılık karşıtı olması ve adalet ekseninde yer alması.\r\n\r\n	\r\n		2. Hz. Peygamberi Ekrem&rsquo;in (s.a.a) b&uuml;y&uuml;k sahabelerinin savaş ve fetihlerde yer alması ve değişik b&ouml;lgelerde komutanlık g&ouml;revini &uuml;stlenmeleri.\r\n\r\n	\r\n		3. Gayri M&uuml;slimlerin İslam toplumu ile irtibat kurmaları ve bu sayede aristokrasisiz bir devlet ve sınıfsız bir toplum yapısıyla tanışmaları.\r\n\r\n	\r\n		Yanı sıra Hz. Peygamber (s.a.a) hi&ccedil; kimseye herhangi bir yere saldırma ve fetih emri vermemiştir. Hz. Peygamberin (s.a.a) savaşları savunma eksenliydi ve belirtilen fetihler Hz. Peygamberin (s.a.a)&nbsp; vefatından sonra ger&ccedil;ekleşmiştir.','&nbsp;1. İslam salt insanların canını değil, hayvanların canını bile değerli saymış ve onların nedensiz bir şekilde &ouml;ld&uuml;r&uuml;lmesini yasaklamıştır. Bununla birlikte İslam eziyet verici hayvanların ortadan kaldırılmasını caiz g&ouml;rmektedir.[1] İnsana zarar verme kasti g&uuml;den bir yılan ve akrebin ortadan kaldırılması bu kabildendir. Aynı şekilde İslam bireylerin can, namus veya inan&ccedil;larına saldıran insanların ortadan kaldırılmasını da caiz bilir ve b&ouml;yle kimselerin canları i&ccedil;in bir değer g&ouml;zetmez.[2]\r\n\r\n\r\n	2. İslam&rsquo;ın ilk yıllarındaki Hz. Peygamberin (s.a.a) savaş ve gazvelerinin nedeni hakkında bu sitede yer alan &ldquo;cihadın insanların inan&ccedil; &ouml;zg&uuml;rl&uuml;ğ&uuml; ile bağdaşması&rdquo; (soru: 6858) ve &ldquo;Ukbe b. Ebi Muhit&rsquo;in şahsiyeti ve cezaları&rdquo; (soru: 23890) başlıklarına m&uuml;racaat edebilirsiniz.\r\n\r\n\r\n	3. Kuşkusuz y&uuml;ce İslam dininin Arap yarımadası ve ardından da diğer &uuml;lkelerde hızlı bir şekilde yayılmasının nedeni, bir sebebe &ouml;zg&uuml; değildir. Bilakis İslami konular &uuml;zerine araştırma yapan tarih&ccedil;iler ve analistler bu hususta işaret edeceğimiz bir takım etkenleri dile getirmişlerdir. Lakin Kur&rsquo;an-ı Kerim insanların Hz. Peygambere (s.a.a) y&ouml;nelmesi ve ardından da İslam&rsquo;ı kabul etmelerinin nedenlerinden biri olarak Hz. Peygamberin (s.a.a) g&uuml;zel ahlakını dile getirmekte ve ş&ouml;yle buyurmaktadır: &ldquo;Allah&rsquo;ın rahmeti sayesinde sen onlara karşı yumuşak davrandın. Eğer kaba, katı y&uuml;rekli olsaydın, onlar senin etrafından dağılıp giderlerdi. Artık sen onları affet. Onlar i&ccedil;in Allah&rsquo;tan bağışlama dile. İş konusunda onlarla m&uuml;şavere et. Bir kere de karar verip azmettin mi, artık Allah&rsquo;a tevekk&uuml;l et, (ona dayanıp g&uuml;ven). Ş&uuml;phesiz Allah, tevekk&uuml;l edenleri sever.&rdquo;[3] Dolayısıyla Hz. Peygamberin (s.a.a) hayat tarzına incelendiği vakit, İslam dininin yayılması i&ccedil;in onun yaptığı bir&ccedil;ok teşebb&uuml;s&uuml;n (sınırlı askeri ve savunmaya ait durumlar hari&ccedil;) k&uuml;lt&uuml;rel girişimler olduğunu kavrarız.[4] Diğer &uuml;lkeler bağlamında da Hz. Peygamberin (s.a.a) davranışı, kendisinin evrensel misyonu[5] ve onları mektuplar aracılığıyla İslam&rsquo;a &ccedil;ağırma &ccedil;er&ccedil;evesinde şekillenmiş idi. Bu mektupların muhtevası, Hz. Peygamberin (s.a.a) programlarında k&uuml;lt&uuml;rel işlerin eksende yer aldığının g&ouml;stergesidir.[6] Bu şekilde Hz. Peygamber (s.a.a) kısa bir m&uuml;ddet zarfında cahiliye toplumunda[7] k&uuml;lt&uuml;rel devrim ile İslam&rsquo;ın yayılması yolunda &ouml;zveride bulunan ve manevi y&uuml;ce derecelere nail olan bireyler yetiştirebilmiştir.\r\n\r\n\r\n	4. Hz. Peygamberi Ekrem&rsquo;in (s.a.a) vefat etmesinden sonra M&uuml;sl&uuml;manlar İslam&rsquo;ı korumak ve d&uuml;nyaya İslam k&uuml;lt&uuml;r&uuml;n&uuml; yaymak i&ccedil;in İslam k&uuml;lt&uuml;r ve &ouml;ğretilerine engel teşkil eden coğrafi sınırları ortadan kaldırdılar ve diğer &uuml;lkelerde İslam&rsquo;ın yayılmasının altyapısını oluşturdular. Bu husus, s&ouml;z konusu &uuml;lke haklarının tedricen İslam&rsquo;a y&ouml;nelmesine neden oldu. Elbette ilgili &uuml;lkelerde İslam din ve inancının kabul edilmesi, kılı&ccedil; yoluyla ger&ccedil;ekleşmedi. Bunun başka nedenleri vardı ve bu yazıda fırsat el verdiğince bu nedenlerin bazılarına işaret edilecektir:\r\n\r\n\r\n	A. İslam dininin muhtevasının zengin olması, insancıl bir k&uuml;lt&uuml;r taşıması, ayrımcılık karşıtı olması ve insan fıtratıyla bağdaşan adaleti eksen alması belirtilen nedenlerden sayılır. &Ouml;rneğin İran&rsquo;ın fethedilmesinden sonra bir Arap komutan bir cemaat imamı ve m&uuml;ezzininin kırba&ccedil;lanması emrini verdi. Bunun nedeni onların Zerd&uuml;şt dini mabetlerinden birini yıkmaları ve onun taşlarını mescit yapımında kullanmaları idi. İran&rsquo;ın fethedilmesinden y&uuml;zyıllarca sonra ateş tapınaklarının varlığı bu iddianın başka bir delilidir. &Ouml;yle ki Zerd&uuml;şt dini mensuplarının ateş tapınakları onuncu y&uuml;zyılda yani İran fethedildikten &uuml;&ccedil; asır sonra Erak, Fars, Kirman, Sistan ve t&uuml;m İran&rsquo;da yerinde durmaktaydı.[8] Zerd&uuml;şt dini takip&ccedil;ileri tedrici olarak ve kendi se&ccedil;imleri ile İslam dinine y&ouml;neldiler. Zerd&uuml;şt dini takip&ccedil;ilerinin i&ccedil;inde bulunduğumuz y&uuml;zyıla kadar İran&rsquo;da bulunması ve dinsel merasimleri uygulamada taşıdıkları &ouml;zg&uuml;rl&uuml;k, İslam dinini kabul etmede dayatma ve zorlamanın olmadığının en a&ccedil;ık delilidir.[9]\r\n\r\n\r\n	B. Hz. Peygamberi Ekrem&rsquo;in (s.a.a) b&uuml;y&uuml;k sahabelerinin savaş ve fetihlerde yer alması ve değişik b&ouml;lgelerde y&ouml;neticilik sorumluluğunu &uuml;stlenmeleri de İslam&rsquo;ın yayılmasında etkide bulunan &ouml;nemli etkenlerdendir. &Ouml;rneğin Selman-ı Farsi halife tarafından Medain&rsquo;in y&ouml;neticiliğini &uuml;stlenmek &uuml;zere g&ouml;nderildiği vakit, b&ouml;lge halkı onun &ouml;zel protokoller ile şehre gireceğini beklemekteydi, lakin Salman b&ouml;lge halkının işlerini idare etmek i&ccedil;in &ccedil;ıplak bir merkep &uuml;zerinde bu şehre girdi ve halka değerli hizmetlerde bulundu. Bizzat bu husus bu b&ouml;lgede İslam&rsquo;ın yayılmasının en &ouml;nemli etkenlerinden biri oldu.[10]\r\n\r\n\r\n	C. &Uuml;lkelerin sınırlarının a&ccedil;ılmasından sonra halkların M&uuml;sl&uuml;manlar ile ilişkileri sıkılaştı. Bu ilişki İslam dininin bir t&uuml;r yayılmasında etkili oldu. Onlar, M&uuml;sl&uuml;man toplumu yakından g&ouml;zlemlediler ve M&uuml;sl&uuml;manların eski aristokrat devlet ve sınıfsal toplum ile farklılık taşıdığını g&ouml;rd&uuml;ler.[11] &Ouml;rneğin İranlılar asırlar boyunca Sasani şahlarının aristokrat yaşamına tanıklık etmişti, toplumun mahrum sınıfları sadece &ccedil;ok az imk&acirc;nlar ile yaşam s&uuml;rmekteydi. Onlar; İslam halifeleri, bu c&uuml;mleden olmak &uuml;zere M&uuml;minlerin &Ouml;nderi (a.s) ve onların en yoksul sınıfların yaşadığı İran şehirlerine g&ouml;nderdikleri valilerinin sade yaşamlarını g&ouml;zlemleyince, İslam dinini kabul etmeye eğilim kaydettiler.[12]\r\n\r\n\r\n	5. Her ne kadar başlangı&ccedil; cihadı (savunma eksenli olmayan cihat) İslam&rsquo;ın kesin h&uuml;k&uuml;mlerinden olsa da başlangı&ccedil; cihadının mahiyeti inancı dayatmak i&ccedil;in savaşmak değildir. Esasen İslam&rsquo;da inan&ccedil; dayatılır bir husus değildir. Tarih boyunca da ne Hz. Peygamberin (s.a.a) ve ne de ondan sonraki halifelerin savaşlarında bireyler İslam&rsquo;ı kabul etmeye mecbur kılınmamıştır. Esasen başlangı&ccedil; cihadı şiddet ve zorbalık karşısında hakkın sesinin ve halka tavsiye etmenin &ouml;n&uuml;nde engel olan diktat&ouml;r ve bozguncu d&uuml;zenler ile m&uuml;cadele etme gayesiyle yapılan kurtuluş savaşıdır. Başka bir ifadeyle başlangı&ccedil; cihadı bir t&uuml;r savunmadır, ancak bu savunma bir şahsın veya milletin haklarını savunmak değil, insaniyetin haklarını savunmaktır. Başlangı&ccedil; cihadı araştırma &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml;, hakikati &ouml;ğrenmeyi ve hakkın sesinin insanlara ulaşmasını engelleyen etmenleri kaldırmayı savunur. Bu nedenle Allame Tabatabai cihat ayetlerini inceldikten sonra ş&ouml;yle s&ouml;ylemektedir: &ldquo;Savaş ister İslam ve M&uuml;sl&uuml;manları savunma yolunda ve ister başlangı&ccedil; cihadı şeklinde olsun ger&ccedil;ekte insaniyet hakikatini savunmak i&ccedil;indir.&rdquo;[13]\r\n\r\n\r\n	6. Son olarak Hz. Peygamberin (s.a.a) kendi d&ouml;neminde bir yere saldırması ve fetihte bulunması i&ccedil;in hi&ccedil; kimseye bir emirde bulunmadığını hatırlatmalıyız. Hz. Peygamberin (s.a.a) savaşları savunma eksenli idi ve belirtilen fetihler Hz. Peygamberin (s.a.a) vefatından sonra ger&ccedil;ekleşmiştir. O halde M&uuml;sl&uuml;manların savaşları sırasında bir yerde herhangi bir z&uuml;l&uuml;m ve adaletsizlik ger&ccedil;ekleştiği varsayılsa bile, M&uuml;sl&uuml;man h&acirc;kim ve komutanların davranış ve hareketleri İslam&rsquo;ın hesabına yazılamaz. Bu h&acirc;kimler arasında değişik hileler ile komutanlığa ulaşan veya hilafet elbisesini giyen, İslam&rsquo;ın zahirine uyarak ve h&uuml;k&uuml;mlerin zahirini icra ederek kendi makam, ta&ccedil; ve tahtlarını korumak i&ccedil;in &ccedil;abalayan zalim bireyler de var olmuştur. Bazı Emevi ve Abbasi halifelerine bu t&uuml;r h&acirc;kimlerin birer &ouml;rneği sıfatıyla işaret edilebilir.\r\n\r\n\r\n	&nbsp;---------\r\n\r\n\r\n	[1] Bkz: &ldquo;Hayvanlara Eziyet Etmek&rdquo;, Soru: 16361; &ldquo;İlahi Mahl&ucirc;klar Ve Haklar&rdquo;, Soru: 17159; &ldquo;Kedi &Ouml;ld&uuml;rmek&rdquo;, Soru: 9319.\r\n\r\n\r\n	[2] Bkz: &ldquo;M&uuml;rtetlik H&uuml;km&uuml;n&uuml;n Uygulanması&rdquo;, Soru:8703; &ldquo;İslam&rsquo;ın Bakışında Kısasın Felsefesi&rdquo;, Soru: 13138; &ldquo;Evli Zinasında Had Uygulanması Ve T&ouml;vbe&rdquo;, Soru: 7159.\r\n\r\n\r\n	[3] A&rsquo;li İmran Suresi, 159. ayet.\r\n\r\n\r\n	[4] İbn. Hişam, Siyretu&rsquo;n-Nebeviye, s. 358, Tahran, Neşri İslamiye, &ccedil;apı &ccedil;aharum, 1368 h.ş; Yakubi, Tarih, Terc&uuml;me Ayeti, c. 1, s. 442, Tahran, İntişaratı İlmi ve Ferhengi, &ccedil;apı heftum, 1374 h.ş;&nbsp; Ayeti, Tarihi Peyamberi İslam, Tahran, İntişaratıDanişgah, &ccedil;apı şeşum, 1378 h.ş, s. 390; Caferiyan, Resul, Tarihi Siyasi İslam, c. 1, s. 91 &ndash; 377 ve 430, Kum, İntişaratı Delil Ma, &ccedil;apı dovvum, 1382 h.ş. Hz. Peygamber (s.a.a) Medine&rsquo;de dinsel azınlıklar ve esir m&uuml;şrikleri cizye verme ile İslam&rsquo;ı kabul etmeyi se&ccedil;me arasında serbest bırakırdı. Bunlar, Hz. Peygamberin İslam dinini kabul ettirmek i&ccedil;in zora ve icbara başvurmadığının en a&ccedil;ık delilidir.\r\n\r\n\r\n	[5] A&rsquo;raf Suresi, 158. ayet; Sebe Suresi, 28. ayet; Kalem Suresi, 52. ayet.\r\n\r\n\r\n	[6] AhmediMeyanici, Ali, Mekatibu&rsquo;r-Resul (s.a.a), c. 2, s. 315 &ndash; 705, Daru&rsquo;l-Hadis, Kum, &ccedil;apı evvel, 1419 h.k.\r\n\r\n\r\n	[7] Nehc&uuml;&rsquo;l-Belaga, Hutbe 2, 93, 95 ve 192.\r\n\r\n\r\n	[8] Mes&rsquo;udi, Ebu&rsquo;l-Hasan Ali b. el-H&uuml;seyin, Murucu&rsquo;z-Zeheb ve Meadini&rsquo;i-Cuher, c. 2, s. 242 &ndash; 257, Tahkik Dagır, Es&rsquo;ad, Daru&rsquo;l-Hicret, &ccedil;apı dovvum, Kum, 1409 h.k.\r\n\r\n\r\n	[9] Zerrin Kup, Abdu&rsquo;l-H&uuml;seyin, Tarihi Merdumu İran pes ez İslam, s. 535, İntişaratı Emir Kebir, Tahran, &ccedil;apı sevvum, 1371 h.ş.\r\n\r\n\r\n	[10] Muhaddis Nuri, Nefsi&rsquo;r-Rahman fi Fazileti&rsquo;s-Salman, s. 551, İntişaratı Afak, Tahran, &ccedil;apı evvel, 1369 h.ş.\r\n\r\n\r\n	[11] Zerrin Kup, Abdu&rsquo;l-H&uuml;seyin, Bamdadı İslam, s. 87, İntişaratı Emir Kebir, Tahran, &ccedil;apı şeşum, 1369 h.ş; WillDorant, Tarihi Temedd&uuml;n, c. 4, s. 169 &ndash; 181, İntişaratı İlmi Ferhengi, Tahran, &ccedil;apı &ccedil;aharum, bi ta; Christian San, Arthur, İran der zamanı Sasaniyan, Terc&uuml;me Reşit Yasimi, s. 138 ve 638 &ndash; 666, Tahran, D&uuml;nyayı Kitap, &ccedil;apı nohum, 1374 h.ş.\r\n\r\n\r\n	[12] İbrahim, Hasan, Tarihi Siyasiyi İslam, s. 269, D&uuml;nyayı Kitap, &ccedil;apı şeşum, 1378h.ş.\r\n\r\n\r\n	[13] Tabatabai, Seyit Muhammed H&uuml;seyin, el-Mizan fi Tefsiri&rsquo;l-Kur&rsquo;an, c. 2, s. 68, Defteri intişaratı İslami, &ccedil;apı pencum, Kum, 1417 h.k.'),(61,'tr65','<div class=\"quest-content\" id=\"A3_1\" style=\"display: block;\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bu hadis uygun ve m&uuml;nasip olmayan ortamlarda yetişmiş ve r&uuml;şt eden bireylerle evlenmenin haram veya mekruh olduğunu beyan etmiyor. Belki sadece şu noktaya tekit ediyor: Evlilikte sadece zahiri g&uuml;zelliğe g&ouml;z dikip g&ouml;n&uuml;l bağlanmamalı ve y&uuml;zeysel bir aşka mağlup olup dini, ahlaki, davranışsal ve &hellip; gibi nitelikleri g&ouml;z ardı edip bir yanlışlık yaparak maddi ve manevi yaşamını tehdit eden ifrati bir şekilde bir &ouml;zelliğe yoğunlaşmamaya dikkat &ccedil;ekiyor.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;İslam peygamberi (s.a.a.) bir hutbenin zımnında ş&ouml;yle buyurdu: &ldquo;Ey insanlar mayıslıklar ve hayvan g&uuml;brelerinin bulunduğu yerlerde yeşeren otlara karşı dikkatli olunuz&rdquo;! Sordular: Bu s&ouml;zden Maksadınız nedir? Hazret ş&ouml;yle a&ccedil;ıklıyor: &ldquo;M&uuml;nasip ve edep ortamlarının dışında b&uuml;y&uuml;m&uuml;ş g&uuml;zel y&uuml;zl&uuml; kadınlardır&rdquo;![1]</p>\r\n\r\n<p>\r\n	Acaba peygamberin (s.a.a.) maksadı şu mudur ki evlilikte kadının g&uuml;zelliği hi&ccedil; &ouml;nemli değil?! Acaba O&rsquo;nun maksadı akrabalar i&ccedil;inde layık olamayan kişilerden layık olan kişilerle evlenme imk&acirc;nını alıp onları mahrum bırakmak mıdır? Ve acaba m&uuml;nasip ortamı sadece layık olan kızlar mı sadece i&ccedil;timaa veriyorlar? Ve&hellip; .</p>\r\n\r\n<p>\r\n	Zahiren zikredilen yukarıdaki konulardan hi&ccedil;birisi peygamberin maksadı değildir. Bilakis peygamberin (s.a.a.) bu s&ouml;zden hedeflediği hedef başka bir noktaya işaret edip dikkatleri ona &ccedil;ekmektir ki şimdi o noktaya değineceğiz:</p>\r\n\r\n<p>\r\n	Başarılı bir evliliğin ger&ccedil;ekleşmesi i&ccedil;in birka&ccedil; konuya dikkat ve tevecc&uuml;h etmek &ouml;nemlilik arz etmektedir ki bunların verileri insanın karar almasında etkili olabilir. Ahlak, g&uuml;zellik, dindarlık, ailevi k&ouml;kenlilik, tahsil, k&uuml;lt&uuml;rel benzerlik, iki tarafın maddi durumu ve&hellip; gibi konuların evlilikte dikkate alınırsa karar almakta faydalı ve yararlı olabilir.</p>\r\n\r\n<p>\r\n	En beğenilen durum insanın t&uuml;m bu &ouml;zellikleri dikkate alıp ve m&uuml;nasip ve genel bir neticeye varmasıdır. Ama en ifratısı bu &ouml;l&ccedil;&uuml; ve konulardan birinse tevecc&uuml;h edilip diğerlerinden gafil kalmaktır. &Ouml;rnek olarak bir kişi i&ccedil;in sadece tahsil derecesi &ccedil;ok &ouml;nemli olur dolayısıyla eğer nazara almış olduğu tahsil derecesine sahip olan bir kimseyi bulur ve diğer konulara gerektiği şekilde dikkat etmezse sonradan sorunlara m&uuml;ptela olması doğaldır.</p>\r\n\r\n<p>\r\n	&Ccedil;oğu zamanlarda uygun olmayan ve mantıksız sonu&ccedil;lara neden olan şey şu ki;&nbsp; &ccedil;ok &ouml;nemli ve dikkate alınması gereken hususların g&ouml;z ardı edilmesine neden olan şeylerden birisi karşıdakinin zahiri g&uuml;zelliğidir. Zira bu zahiri g&uuml;zellik y&uuml;zeysel bir aşka tebdil olmasının ihtimali her zaman mevcuttur. Peygamberin (s.a.a.) başka bir s&ouml;zde s&ouml;ylemiş olduğu tabiriyle sağırlığa ve k&ouml;rl&uuml;ğe neden olabilir.[2] Yani mantıksız olan b&ouml;yleli bir &acirc;şık, maşukun diğer &ccedil;irkinliklerini g&ouml;remez ve bu maşuk hakkında başkalarından duymuş olduğu s&ouml;zleri tahlil ve tecziye edemez olabilir.</p>\r\n\r\n<p>\r\n	Bu sorun b&uuml;t&uuml;n toplumlarda (hata g&uuml;n&uuml;m&uuml;zde de zahiri bir g&uuml;zellikle kandırılan kimselerin sayısı az değildir) var olduğu i&ccedil;in bilin&ccedil;lendirme m&uuml;kellefiyetini &uuml;stlenmiş olan İslam peygamberi M&uuml;sl&uuml;manları muhatap alarak ş&ouml;yle buyuruyor: &ldquo;Sakın ha sakın! Olamasın ki, akıl ve tecr&uuml;beden yoksul bir bakışla kendinizi, kendisinden kurtarması &ccedil;ok zor olan bir hataya m&uuml;ptela edesiniz. Başka bir beyanla peygamber (s.a.a) tavsiye ediyor: Evlilikte zahiri g&uuml;zelliğin yanı sıra doğru ve m&uuml;nasıp bir netice alabilesiniz diye k&ouml;kl&uuml; ve asalet sahip olan aile unsurları gibi diğer &ouml;l&ccedil;&uuml;leri de g&ouml;z &ouml;n&uuml;nde bulundurunuz.&nbsp; Peygamber (s.a.a.) s&ouml;zlerinde yapmış olduğu teşbih bir&ccedil;ok hakikat ve meseleleri ifade ediyor. Zira &ccedil;&ouml;pl&uuml;kler ve hayvanların mayısı bir&ccedil;ok yerlerde bitkilerin r&uuml;şt edilmesi ve &ccedil;ift&ccedil;ilik bağlamındaki sanatı geliştirme noktasında &ccedil;ok yardımcı oluyor. Ama bundan yararlanarak h&acirc;sıla getirilmiş olan mahsuller ne kadar g&uuml;zel olurlar olsun bu mayısların derinliklerinde var olan iltihap ve mikropların s&ouml;z konusu mahsullere sirayet etmesini engellemek i&ccedil;in s&uuml;rekli &ccedil;ok dakik kontrol ve denetim altında tutulması gerekmektedir. (Bu denetim, zararlı ve zehirli şeylerin kimyasal g&uuml;breden sirayet edilmesi de engellemesi i&ccedil;in gereklidir).</p>\r\n\r\n<p>\r\n	Şimdi yapılan tahliller neticesinde eğer s&ouml;z konusu mahsullerde zararlı olan maddelerin y&uuml;zdeliği insanın sağlığını tehdit edecek miktarda değilse istifade edilebilir. Ama eğer var olan y&uuml;zdelik insanın sağlığını tehdit ediyor miktarda ise ondan korunması ve muhafaza edilmesi lazım.</p>\r\n\r\n<p>\r\n	M&uuml;nasip olmayan bir ortamda r&uuml;şt eden bir kimsenin durumu da aynen bu hususa sahiptir. Onun zahiri g&uuml;zelliğine konsantre olup her &ccedil;eşit sorunlardan uzak olduğu sanısına kanılmaması gerekmektedir. Belki geniş ve etraflıca bir araştırma yapılması gerekir ki onun i&ccedil;inde yaşamış olduğu m&uuml;nasip olamayan ortamdan etkilenme derecesi ne kadar olduğu tespit edilmesi gerekir. Eğer yapılan tahliller neticesinde i&ccedil;inde bulunduğu ortamdan etkilenmesi o denlidir ki onunla evlilik yapılırsa insanın manevi r&uuml;şt&uuml;n&uuml; duraklayacak derecede ve şayet insanın maddi yaşamına bile zarar getirecek durumda ise b&ouml;yleli birisiyle evlenmekten g&ouml;z yumup sakınması gerekli olması &ccedil;ok tabiidir.&nbsp; Ama eğer tahliller neticesinde bu ortamda yaşayan kişi ortamın etkisinde kalmamış, dinini, ahlakını, namusunu matlup derede koruyabilmiş ise onunla evlenmekte hi&ccedil;bir sakınca yok. B&ouml;yleli bir evlilikte &ouml;nemli olan bir diğer nokta şudur ki kişi kendisini değerlendirmesi gerekir; eğer gelecekteki eşinin akrabasıyla karşılaştığı vakit onlardan olumsuz etkilenecek veya kendisi onlarda etkili olabilecek her iki duruma g&ouml;re alacağı karar tabi ki farklı olacaktır.</p>\r\n\r\n<p>\r\n	Birliyoruz ki bu s&ouml;zlerin sahibi yani peygamber (s.a.a.) d&uuml;şmanlarının başı olan ebu S&uuml;fyanın kızı &uuml;mm&uuml; Habibe ile evlendi. Ama bu evlenmenin neticesi peygamberi ebu S&uuml;fyanın dinine s&uuml;r&uuml;klemedi. Bilakis sonu&ccedil;ta Ebu S&uuml;fyan (zahiri de olsa) İslam dinine girdi. &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] K&uuml;leyni, Muhammed b. Yakup, &ldquo;Kafi&rdquo;, Tahran: darul Kutubul İslamiye, 1365, şemsi, c. 5, s. 332.</p>\r\n\r\n<p>\r\n	[2] Saduk, &ldquo;Men la Yahduruhul- Fakih&rdquo;, Kum: M&uuml;eseset&uuml;n Neşril İslami, 1413, h.k., c. 4, s. 380.</p>\r\n','Bu hadis uygun ve m&uuml;nasip olmayan ortamlarda yetişmiş ve r&uuml;şt eden bireylerle evlenmenin haram veya mekruh olduğunu beyan etmiyor. Belki sadece şu noktaya tekit ediyor: Evlilikte sadece zahiri g&uuml;zelliğe g&ouml;z dikip g&ouml;n&uuml;l bağlanmamalı ve y&uuml;zeysel bir aşka mağlup olup dini, ahlaki, davranışsal ve &hellip; gibi nitelikleri g&ouml;z ardı edip bir yanlışlık yaparak maddi ve manevi yaşamını tehdit eden ifrati bir şekilde bir &ouml;zelliğe yoğunlaşmamaya dikkat &ccedil;ekiyor.','&nbsp;İslam peygamberi (s.a.a.) bir hutbenin zımnında ş&ouml;yle buyurdu: &ldquo;Ey insanlar mayıslıklar ve hayvan g&uuml;brelerinin bulunduğu yerlerde yeşeren otlara karşı dikkatli olunuz&rdquo;! Sordular: Bu s&ouml;zden Maksadınız nedir? Hazret ş&ouml;yle a&ccedil;ıklıyor: &ldquo;M&uuml;nasip ve edep ortamlarının dışında b&uuml;y&uuml;m&uuml;ş g&uuml;zel y&uuml;zl&uuml; kadınlardır&rdquo;![1]\r\n\r\n\r\n	Acaba peygamberin (s.a.a.) maksadı şu mudur ki evlilikte kadının g&uuml;zelliği hi&ccedil; &ouml;nemli değil?! Acaba O&rsquo;nun maksadı akrabalar i&ccedil;inde layık olamayan kişilerden layık olan kişilerle evlenme imk&acirc;nını alıp onları mahrum bırakmak mıdır? Ve acaba m&uuml;nasip ortamı sadece layık olan kızlar mı sadece i&ccedil;timaa veriyorlar? Ve&hellip; .\r\n\r\n\r\n	Zahiren zikredilen yukarıdaki konulardan hi&ccedil;birisi peygamberin maksadı değildir. Bilakis peygamberin (s.a.a.) bu s&ouml;zden hedeflediği hedef başka bir noktaya işaret edip dikkatleri ona &ccedil;ekmektir ki şimdi o noktaya değineceğiz:\r\n\r\n\r\n	Başarılı bir evliliğin ger&ccedil;ekleşmesi i&ccedil;in birka&ccedil; konuya dikkat ve tevecc&uuml;h etmek &ouml;nemlilik arz etmektedir ki bunların verileri insanın karar almasında etkili olabilir. Ahlak, g&uuml;zellik, dindarlık, ailevi k&ouml;kenlilik, tahsil, k&uuml;lt&uuml;rel benzerlik, iki tarafın maddi durumu ve&hellip; gibi konuların evlilikte dikkate alınırsa karar almakta faydalı ve yararlı olabilir.\r\n\r\n\r\n	En beğenilen durum insanın t&uuml;m bu &ouml;zellikleri dikkate alıp ve m&uuml;nasip ve genel bir neticeye varmasıdır. Ama en ifratısı bu &ouml;l&ccedil;&uuml; ve konulardan birinse tevecc&uuml;h edilip diğerlerinden gafil kalmaktır. &Ouml;rnek olarak bir kişi i&ccedil;in sadece tahsil derecesi &ccedil;ok &ouml;nemli olur dolayısıyla eğer nazara almış olduğu tahsil derecesine sahip olan bir kimseyi bulur ve diğer konulara gerektiği şekilde dikkat etmezse sonradan sorunlara m&uuml;ptela olması doğaldır.\r\n\r\n\r\n	&Ccedil;oğu zamanlarda uygun olmayan ve mantıksız sonu&ccedil;lara neden olan şey şu ki;&nbsp; &ccedil;ok &ouml;nemli ve dikkate alınması gereken hususların g&ouml;z ardı edilmesine neden olan şeylerden birisi karşıdakinin zahiri g&uuml;zelliğidir. Zira bu zahiri g&uuml;zellik y&uuml;zeysel bir aşka tebdil olmasının ihtimali her zaman mevcuttur. Peygamberin (s.a.a.) başka bir s&ouml;zde s&ouml;ylemiş olduğu tabiriyle sağırlığa ve k&ouml;rl&uuml;ğe neden olabilir.[2] Yani mantıksız olan b&ouml;yleli bir &acirc;şık, maşukun diğer &ccedil;irkinliklerini g&ouml;remez ve bu maşuk hakkında başkalarından duymuş olduğu s&ouml;zleri tahlil ve tecziye edemez olabilir.\r\n\r\n\r\n	Bu sorun b&uuml;t&uuml;n toplumlarda (hata g&uuml;n&uuml;m&uuml;zde de zahiri bir g&uuml;zellikle kandırılan kimselerin sayısı az değildir) var olduğu i&ccedil;in bilin&ccedil;lendirme m&uuml;kellefiyetini &uuml;stlenmiş olan İslam peygamberi M&uuml;sl&uuml;manları muhatap alarak ş&ouml;yle buyuruyor: &ldquo;Sakın ha sakın! Olamasın ki, akıl ve tecr&uuml;beden yoksul bir bakışla kendinizi, kendisinden kurtarması &ccedil;ok zor olan bir hataya m&uuml;ptela edesiniz. Başka bir beyanla peygamber (s.a.a) tavsiye ediyor: Evlilikte zahiri g&uuml;zelliğin yanı sıra doğru ve m&uuml;nasıp bir netice alabilesiniz diye k&ouml;kl&uuml; ve asalet sahip olan aile unsurları gibi diğer &ouml;l&ccedil;&uuml;leri de g&ouml;z &ouml;n&uuml;nde bulundurunuz.&nbsp; Peygamber (s.a.a.) s&ouml;zlerinde yapmış olduğu teşbih bir&ccedil;ok hakikat ve meseleleri ifade ediyor. Zira &ccedil;&ouml;pl&uuml;kler ve hayvanların mayısı bir&ccedil;ok yerlerde bitkilerin r&uuml;şt edilmesi ve &ccedil;ift&ccedil;ilik bağlamındaki sanatı geliştirme noktasında &ccedil;ok yardımcı oluyor. Ama bundan yararlanarak h&acirc;sıla getirilmiş olan mahsuller ne kadar g&uuml;zel olurlar olsun bu mayısların derinliklerinde var olan iltihap ve mikropların s&ouml;z konusu mahsullere sirayet etmesini engellemek i&ccedil;in s&uuml;rekli &ccedil;ok dakik kontrol ve denetim altında tutulması gerekmektedir. (Bu denetim, zararlı ve zehirli şeylerin kimyasal g&uuml;breden sirayet edilmesi de engellemesi i&ccedil;in gereklidir).\r\n\r\n\r\n	Şimdi yapılan tahliller neticesinde eğer s&ouml;z konusu mahsullerde zararlı olan maddelerin y&uuml;zdeliği insanın sağlığını tehdit edecek miktarda değilse istifade edilebilir. Ama eğer var olan y&uuml;zdelik insanın sağlığını tehdit ediyor miktarda ise ondan korunması ve muhafaza edilmesi lazım.\r\n\r\n\r\n	M&uuml;nasip olmayan bir ortamda r&uuml;şt eden bir kimsenin durumu da aynen bu hususa sahiptir. Onun zahiri g&uuml;zelliğine konsantre olup her &ccedil;eşit sorunlardan uzak olduğu sanısına kanılmaması gerekmektedir. Belki geniş ve etraflıca bir araştırma yapılması gerekir ki onun i&ccedil;inde yaşamış olduğu m&uuml;nasip olamayan ortamdan etkilenme derecesi ne kadar olduğu tespit edilmesi gerekir. Eğer yapılan tahliller neticesinde i&ccedil;inde bulunduğu ortamdan etkilenmesi o denlidir ki onunla evlilik yapılırsa insanın manevi r&uuml;şt&uuml;n&uuml; duraklayacak derecede ve şayet insanın maddi yaşamına bile zarar getirecek durumda ise b&ouml;yleli birisiyle evlenmekten g&ouml;z yumup sakınması gerekli olması &ccedil;ok tabiidir.&nbsp; Ama eğer tahliller neticesinde bu ortamda yaşayan kişi ortamın etkisinde kalmamış, dinini, ahlakını, namusunu matlup derede koruyabilmiş ise onunla evlenmekte hi&ccedil;bir sakınca yok. B&ouml;yleli bir evlilikte &ouml;nemli olan bir diğer nokta şudur ki kişi kendisini değerlendirmesi gerekir; eğer gelecekteki eşinin akrabasıyla karşılaştığı vakit onlardan olumsuz etkilenecek veya kendisi onlarda etkili olabilecek her iki duruma g&ouml;re alacağı karar tabi ki farklı olacaktır.\r\n\r\n\r\n	Birliyoruz ki bu s&ouml;zlerin sahibi yani peygamber (s.a.a.) d&uuml;şmanlarının başı olan ebu S&uuml;fyanın kızı &uuml;mm&uuml; Habibe ile evlendi. Ama bu evlenmenin neticesi peygamberi ebu S&uuml;fyanın dinine s&uuml;r&uuml;klemedi. Bilakis sonu&ccedil;ta Ebu S&uuml;fyan (zahiri de olsa) İslam dinine girdi. &nbsp;\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] K&uuml;leyni, Muhammed b. Yakup, &ldquo;Kafi&rdquo;, Tahran: darul Kutubul İslamiye, 1365, şemsi, c. 5, s. 332.\r\n\r\n\r\n	[2] Saduk, &ldquo;Men la Yahduruhul- Fakih&rdquo;, Kum: M&uuml;eseset&uuml;n Neşril İslami, 1413, h.k., c. 4, s. 380.'),(62,'tr66','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Namaz esnasında (sarığın bir ucuyla) &ccedil;ene altını bağlamanın s&uuml;nnet olduğu hakkında her hangi bir rivayet elimizde yoktur. Sadece şeyh Saduk &ldquo;<strong><em>Men la Yahdurul-Fakih</em></strong>&rdquo; adlı kitabında bu amelin meşhur oluşunu kendi şeyh ve &uuml;statlarına nisbetlendirmiş. Ama yolculukta veya her hangi bir ihtiyacı gidermek peşinde olduğu esnada &ccedil;ene altını bağlamanın m&uuml;stahap ve s&uuml;nnet oluşu hakkında bir&ccedil;ok rivayetler vardır. Sarığın bir ucuyla &ccedil;ene altını bağlamanın nasıllığı hakkında ş&ouml;yle denilmiştir: Amamenin (sarık) bir ucunu &ccedil;eneye doğru bırakılacak şekilde salmaktır.&nbsp; Amamenın bir ucunu &ccedil;eneye varacak kadar salması yeterlidir. &Ccedil;enenin altından ge&ccedil;ip diğer tarafa yapışması gerekmiyor. Her ne kadar bu şekilde yapılması da &ccedil;ene altını bağlamanın mısdakı sayılabilir. Bazı fakihler amamenin bir ucuyla &ccedil;ene altını bağlamaya &ouml;nem vermemiş olmaları veya namaz dışında onu ret etmelerinin nedeni bu bağlamda bazı rivayetlerin var olmasıdır ki bu rivayetler M&uuml;sl&uuml;manlar ile k&acirc;firler arasında farklılığı g&ouml;stermek i&ccedil;in bu ameli gerekli saymışlardır. Ama şimdi İslama muhalif olanlar artık b&ouml;yle bir giyimleri olmadığı i&ccedil;in bu d&uuml;stura amel etmeyi anlamsız buluyorlar. Bu fakihlerce bu ameli yerine getirmenin hi&ccedil;bir fazileti yoktur.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Amameyi &ccedil;ene altıdan bağlamak hakkından varit olan rivayetler birka&ccedil; kısma taksim ediliyor. Neticede &ldquo;&ccedil;ene altında bağlamayı&rdquo; m&uuml;stahap sayan bazı rivayetler bu eylemin s&uuml;nnet ve m&uuml;stahp oluşunu ya namaz esnasında ya yoculuk esnasında ya bir ihtiyacını gidermek peşinde iken veya b&uuml;t&uuml;n ve mutlak olarak m&uuml;stahap saymaktır.</p>\r\n\r\n<p>\r\n	Namaz esnasında &ldquo;&ccedil;ene altında bağlamanın&rdquo; m&uuml;stahabı hakkında elimizde her hangi bir rivayet bulunmamaktadır.&nbsp; Sadece şeyh Saduk &ldquo;Men la Yahdurul-Fakih&rdquo; adlı kitabında bu konuyla alakalı ş&ouml;yle diyor: &ldquo;ben şeyh ve &uuml;statlarımdan duydum ş&ouml;yle diyorlardı: Sarık ile &ccedil;ene altını bağlamaksızın veya insanın başındaki tabık (tabık asıl itibariyle fars&ccedil;a bir kelime olup Arap&ccedil;alaştırılmış. Fars&ccedil;ada tava&rsquo;dır ki onun vesilesiyle bazı yemekleri yuvarlak yapıyorlardı, buradaki maksat &ccedil;ene altından g&ouml;t&uuml;r&uuml;lmeyen yuvarlak şeklinde başa takılmış olan sarık maksattır) ile namaz kılmak caiz değildir. Hakeza başında sarık (amame) olan bir kimse &ccedil;ene altını bağlamaksızın namaz kılması caiz değildir&rdquo;.[1]</p>\r\n\r\n<p>\r\n	Şeyh Saduk &ccedil;ene altını bağlamayı kendi &uuml;stat ve şeyhlerine nisbetlendirmesi, namaz esnasında &ccedil;ene altını bağlamanın m&uuml;stahap oluşu noktasında her hangi bir rivayet bulamadığından dolayıdır. Bunun i&ccedil;indir ki konuyu kendi &uuml;stadına nisbetlendiriyor. &ldquo;Cevahir&rdquo; sahibi de bu konu hakkında ş&ouml;yle diyor: &ldquo;Ben namaz esnasında (sarığın bir tarafıyla) &ccedil;ene altını bağlamanın m&uuml;stahap olduğu hakkında her hangi bir rivayet g&ouml;rmedim. Evet! B&uuml;t&uuml;n haletlerde &ccedil;ene altını bağlamanın m&uuml;stahap olduğunu s&ouml;yleyen rivayetler &ccedil;oktur. Namaz da bu haletlerin bir kısmı olması tabiidir&rdquo;.[2]</p>\r\n\r\n<p>\r\n	Ama yolculuk esnasında veya bir ihtiyacı gidermek peşinde olduğu vakitlerde sarığın bir tarafını &ccedil;ene altına temay&uuml;l etmenin m&uuml;stahap olduğu hakkında rivayetler &ccedil;oktur.</p>\r\n\r\n<p>\r\n	İmam Kazım (a.s.) ş&ouml;yle buyuruyor: &ldquo;Yolculuk i&ccedil;in evden &ccedil;ıkan bir kimse başına bir sarık bağlasın ve &ccedil;ene altını salsın bu kimse i&ccedil;in &uuml;&ccedil; şeye kefil olurum: Hırsızlara yakalanmayacak, boğulmayacak ve yakılmayacaktır&rdquo;.[3]</p>\r\n\r\n<p>\r\n	İmam Sadık (a.s.) ş&ouml;yle buyuruyor: &ldquo;Başına sarık ve amame koyan ve &ccedil;ene altını bağlayarak bir işe el vuran veya bir işe başlayan bir kimse i&ccedil;in &ccedil;ok gıbte ediyorum. Bu halette sahip olan bir kimsenin nasıl oluyor da haceti yerine gelmesin&rdquo;.[4]</p>\r\n\r\n<p>\r\n	Başka rivayetlerde &ccedil;ene altını bağlamak başka rivayetlerde mutlak ve k&uuml;lli bir şekilde tekit edilmiştir. Aşağıdaki rivayet bu rivayetlerden birisidir:</p>\r\n\r\n<p>\r\n	İslam peygamberinden (s.a.a.) ş&ouml;yle nakledilmiştir: &ldquo;O &ccedil;ene altını bağlamaksızın sarığı başa koymaktan nehiy etmiştir&rdquo;.[5]</p>\r\n\r\n<p>\r\n	İmam Sadık (a.s.) ş&ouml;yle buyuruyor: &ldquo;Her kim sarığı başına koysa ama &ccedil;ene altını bağlamazsa ona bir ağrı (hastalık) gelecek ki kendisini melamet etmek dışında hi&ccedil;bir tedavisi yoktur&rdquo;.[6]</p>\r\n\r\n<p>\r\n	Var olan rivayetlere ve Şeyh Saduk tarafından beyan edilen sosyal konumlara dikkatle namaz esnasında &ccedil;ene altını bağlamak teklidi mer&ccedil;iler i&ccedil;in sabit olmuş. Bu nedenle namaz esnasında &ccedil;ene altını bağlamanın m&uuml;stahap olduğuna fetva vermişlerdir.[7] Elbette namaz dışında başka yerlerde m&uuml;stahap olduğunu inkar etmeksizin bu fetvayı vermişlerdir.</p>\r\n\r\n<p>\r\n	Sarığın Bir Tarafı &Ccedil;eneye Doğru Salma Şekli</p>\r\n\r\n<p>\r\n	&Ccedil;ene altını bağlama şekli hususunda ş&ouml;yle denilmiştir: Sarığın bir tarafını salmak &ouml;yle bir şekilde olmalıdır ki salınmış tarafının bir kısmı &ccedil;eneye doğru meyilli olacak şeklinde olması k&acirc;fidir. Bir taraftan diğer tarafa kavuşacak şeklinde &ccedil;ene altından ge&ccedil;mesi gerekmez. Her ne kadar bu şekilde yapılsa yine &ccedil;ene altının reel &ouml;rneği dışına &ccedil;ıkmış değildir.[8] Elbette eğer sarığın salınmış tarafı &ccedil;enenin altından diğer tarafa ge&ccedil;erse &ccedil;ene altının bağlandığı konusunda itminan h&acirc;sıl olur.[9]</p>\r\n\r\n<p>\r\n	Neden Bazı Din &Acirc;limleri &Ccedil;ene Altını Bağlama Konusundaki Rivayetlere Amel Etmiyorlar?</p>\r\n\r\n<p>\r\n	İlkin şu noktanın beyanı zaruridir ki rivayetlerden anlaşılan sadece &ccedil;ene altının bağlanması m&uuml;stahaptır vacip değildir. Eğer bir fakih her hangi bir delilden &ouml;t&uuml;r&uuml; &ndash;g&uuml;n&uuml;m&uuml;z d&uuml;nyasında &ccedil;ene altını bağlam şeklinde sarığu tutmak &ccedil;ok zor olması bu delillerden birisidir- bu m&uuml;stahaba amel etmezse o fakihi sorgulayamayız.</p>\r\n\r\n<p>\r\n	İkinci olarak; bazı rivayetler şunu ifade ediyor ki &ccedil;ene altını bağlama konusu (&ouml;zellikle namaz esnasında) bir zamana hastır ki o d&ouml;nemde İslamın ilk d&ouml;nemlerinde m&uuml;şriklerin bir alamet ve bir şiarları vardı ki o da &ccedil;ene altını bağlamaktır ve bu amelin ismini &ldquo;iktiat&rdquo; koymuşlardı. Eğer bir kimse bu işi yapmış olsaydı bende onlardanım demek idi. Peygamberden nakledilen bir rivayette ş&ouml;yle denilmiştir: &ldquo;kafir ile M&uuml;sl&uuml;man arasındaki fark sarıkta &ccedil;ene altını bağlamaktır&rdquo;.[10]</p>\r\n\r\n<p>\r\n	Bu nedenle Feyzi Kaşani gibi m&uuml;hadislerden (hadis alimleri) bir kısmı &ccedil;ene altını bağlamayı İslamın o ilk d&ouml;nemine has olduğuna inanıyor ve o d&ouml;nemde bu amel bir nevi kafirlerin şiar ve alametleriyle savaşmak anlamında olduğunu s&ouml;yleri.[11]</p>\r\n\r\n<p>\r\n	Fakihlerden bir diğer kısmı da g&uuml;n&uuml;m&uuml;z d&uuml;nyasında &ccedil;ene altını bağlama işini bir nevi ş&ouml;hret elbisesi olarak telaki ediliyor diye m&uuml;stahaptır h&uuml;km&uuml;n&uuml; vermemekle kalmıyor bilakis &ccedil;ene altının bağlanması dikkatleri topluyor diye ş&ouml;hret elbisesi gibi haram olduğunu s&ouml;yl&uuml;yorlar. &ldquo;el-Cevahir&rdquo; adlı kitabın sahibi &ldquo;Mefatihuş-Şerei&rsquo;i&rdquo; adlı kitabın g&ouml;r&uuml;şlerini beyan ettikten sonra &ccedil;ene altının bağlanmasının haram olduğu hakkında ş&ouml;yle diyor: &ldquo;Ben diyorum ki ş&ouml;hret elbiseleri hakkında var olan rivayetler dolayısıyla haram olduğunu s&ouml;ylemek ne kadar daha uygundur&rdquo;.[12] Elbette kendisi bu bağlamda kesin bir g&ouml;r&uuml;ş belirtmemiştir.</p>\r\n\r\n<p>\r\n	Şehit Mutahari bu konu hakkında ş&ouml;yle diyor: &ldquo;Bir&ccedil;ok hadislerde sarığın bir ucunun s&uuml;rekli boğaz altında olmalıdır şeklindeki h&uuml;k&uuml;m sadece namaz vaktine has değildir bilakis bu h&uuml;km&uuml;n her zaman i&ccedil;in ge&ccedil;erli olduğunu s&ouml;yl&uuml;yorlar. Bu h&uuml;km&uuml; belirten hadislerden birisi ş&ouml;yledir: &ldquo;M&uuml;min ile kafir arasındaki fark sarığın bir ucunun &ccedil;ene altına doğru salınmasıdır&rdquo;. Ahbarilerden bazıları bu ve buna benzer hadislere dayanarak ş&ouml;yle diyorlar: sarığın bir ucu s&uuml;rekli sallanılmış şekilde olması gerekmektedir. Ama merhum Molla Muhsin Feyzi Kaşani&rsquo;nin bir i&ccedil;tihadı vardır ki i&ccedil;tihadı ş&ouml;yle diyor: Eskilerde m&uuml;şriklerin şiarı vardı. O da şuydu ki sarığın bir ucunun &ccedil;ene altına has olması gerekirken yukarıda bağlıyorlardı ve bu amelin ismini &ldquo;iktiat&rdquo; koymuşlardı. Eğer bir kimse bu işi yapsaydı anlamı şuydu ki ben de onlardanım. Bu hadis ise bu şiarla m&uuml;cadele eder mahiyetinde ve bu şiara tabi olmayı men ediyor. Ama g&uuml;n&uuml;m&uuml;z d&uuml;nyasında bu şiar olmadığı i&ccedil;in bu hadisin konusu ortadan yok olmuş ve dolayısıyla hadisin anamı kalmamıştır. Şimdi bunun aksi yapılması gerekmektedir. Zira her kim &ccedil;ene altına doğru salınması gereken sarığın bir ucunu (tahtel hanek) &ccedil;eneye doğru salmayıp normal bağlasa ve bir diğeri gelip bu ortamda &ccedil;ene altına doğru bırakılması s&ouml;ylenen ucu &ccedil;ene altına doğru bırakırsa onun bu ameli haramdır. Zira g&uuml;n&uuml;m&uuml;z d&uuml;nyasında bu amel ş&ouml;hret elbisesi konumundadır. Oysaki ş&ouml;hret elbisesi haramdır.[13] Her ne kadar merhum Feyzi Kaşani&rsquo;nin peygamberden nakledilmiş olan rivayet hakkındaki g&ouml;r&uuml;ş&uuml; doğrudur ise de ama imam Sadık (a.s.) ve imam Kazım (a.s.) gibi imamlardan gelen rivayetlere (ki bu rivayetlerde k&acirc;firlere benzeme yapılmasına karşın s&ouml;ylenmiş) dikkatle bu amelim m&uuml;stahap oluşunu has bir zamana (mesela namaz vaktine) m&uuml;nhasır kılınırsa, M&uuml;sl&uuml;manlar ile kafirleri birbirinden temay&uuml;z etme hedefini g&uuml;d&uuml;ğ&uuml;nden uzaklaştırmak olur bu da doğru değildi.&nbsp; Ama aynı zamanda sarığın bir ucunun &ccedil;ene altına doğru salınmasının ş&ouml;hret elbisesi kategorisine girebilir ş&uuml;phesi yerinde bakidir.[14]</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Saduk, Muhammed b. Ali b. Babevey, Terc&uuml;me: Ali Ekber Gaffari, &ldquo;Men La Yahduruhul Fekih&rdquo;, Tahran: Neşri Saduk, 1409, c. 1, s. 402.</p>\r\n\r\n<p>\r\n	[2] Necefi, Muhammed b. Hasan, &ldquo;Cevahirul Kelam fi Şerhi Şerai&rsquo;ul &ndash; İslam&rdquo;, Beyrut: Daru İhyaut-Turasil-Arabi, tarihsiz, c. 8, s. 252.</p>\r\n\r\n<p>\r\n	[3] Saduk, Muhammed b. Ali, &ldquo;Sevabul A&rsquo;amal ve İkabul- Amal&rdquo;, Fars&ccedil;a Terc&uuml;me: Ensari, Kum: Neşri Nesim-i Kevser, 1382, şemsi, s. 361.</p>\r\n\r\n<p>\r\n	[4] Saduk, Muhammed b. Ali b. Babevey, Terc&uuml;me: Ali Ekber Gaffari, &ldquo;Men La Yahduruhul Fekih&rdquo;, c. 1, s. 403.</p>\r\n\r\n<p>\r\n	[5] Hur Amuli, Muhammed b. Hasan, &ldquo;Vesailuş-Şia&rdquo;, Kum: M&uuml;esese&rsquo;i Alulbeyt (a.s), 1409, kameri, c. 4,s. 403.</p>\r\n\r\n<p>\r\n	[6] Tusi, Muhammed b. Hasan, &ldquo;Tehzibul-Ahkam&rdquo;, Darul- Kutbil İslamiye, 1407, kameri, c. 2, s. 215.</p>\r\n\r\n<p>\r\n	[7] &ldquo;Tevziul-Mesail (el-Muhaşi, lil İmam el-Humeyni)&rdquo;, c. 1, s. 478.</p>\r\n\r\n<p>\r\n	[8] Kumi, Abbas, &ldquo;el-Gayetul Kusva fi Terc&uuml;metil Urvetil vuska&rdquo;, Kum: Menşurat Subh-i Piruzi, 1423, kameri, c. 1, s. 352.</p>\r\n\r\n<p>\r\n	[9] Bazı fıkhi kitaplar sarığın bir tarafının &ccedil;eneye doğru salmasının tahakkuk bulması i&ccedil;in ş&ouml;yle yazmışlardır: &ldquo;Sarığın bir kısmının bırakılmasıyla ger&ccedil;ekleşir&rdquo;, bkz: Şehit Sani, Zeynud-Din b. Ali, &ldquo;Haşiyetu Şeraiul İslam&rdquo;, Kum: Deferti Tabligati İslami, tarihsiz, s. 81.</p>\r\n\r\n<p>\r\n	[10] Saduk, Muhammed b. Ali b. Babevey, &ldquo;Men La Yahduruhul Fekih&rdquo;, Kum: Deferti Tabligati İslami, 1413, kameri, c. 1, s. 226.</p>\r\n\r\n<p>\r\n	[11] Feyzi Kaşani Muhsin, &ldquo;el-Vafi&rdquo;, Isfahan: Kitahanei Emirul-M&uuml;minin (a.s.), 1406, kameri, c, 20, s. 745.</p>\r\n\r\n<p>\r\n	[12] &ldquo;Cevahirul Kelam fi Şerhi Şerai&rsquo;ul &ndash; İslam&rdquo;, c. 8, s. 52.</p>\r\n\r\n<p>\r\n	[13] Mutahari, Murtaza, &ldquo;Mecmua&rsquo;i Asar&rdquo;, c. 20, s. 171.</p>\r\n\r\n<p>\r\n	[14] Bazıları ş&ouml;yle a&ccedil;ıklamışlardır: eğer bir has bir şekil m&uuml;stahap kılınmış olsa artık onun yerine getirilmesi ş&ouml;hret elbisenin giyilmesinin haram oluşuyla tezat teşkil etmyor. Ama buna karşın bazıları ş&ouml;hret elbisesi hakkında var olan rivayetlerinin m&uuml;stahap olanları da kapasınığını savunmıştır. Bkz: &ldquo;Cevahirul Kelam fi Şerhi Şerai&rsquo;ul &ndash; İslam&rdquo;, c. 8, s. 253.</p>\r\n','Namaz esnasında (sarığın bir ucuyla) &ccedil;ene altını bağlamanın s&uuml;nnet olduğu hakkında her hangi bir rivayet elimizde yoktur. Sadece şeyh Saduk &ldquo;Men la Yahdurul-Fakih&rdquo; adlı kitabında bu amelin meşhur oluşunu kendi şeyh ve &uuml;statlarına nisbetlendirmiş. Ama yolculukta veya her hangi bir ihtiyacı gidermek peşinde olduğu esnada &ccedil;ene altını bağlamanın m&uuml;stahap ve s&uuml;nnet oluşu hakkında bir&ccedil;ok rivayetler vardır. Sarığın bir ucuyla &ccedil;ene altını bağlamanın nasıllığı hakkında ş&ouml;yle denilmiştir: Amamenin (sarık) bir ucunu &ccedil;eneye doğru bırakılacak şekilde salmaktır.&nbsp; Amamenın bir ucunu &ccedil;eneye varacak kadar salması yeterlidir. &Ccedil;enenin altından ge&ccedil;ip diğer tarafa yapışması gerekmiyor. Her ne kadar bu şekilde yapılması da &ccedil;ene altını bağlamanın mısdakı sayılabilir. Bazı fakihler amamenin bir ucuyla &ccedil;ene altını bağlamaya &ouml;nem vermemiş olmaları veya namaz dışında onu ret etmelerinin nedeni bu bağlamda bazı rivayetlerin var olmasıdır ki bu rivayetler M&uuml;sl&uuml;manlar ile k&acirc;firler arasında farklılığı g&ouml;stermek i&ccedil;in bu ameli gerekli saymışlardır. Ama şimdi İslama muhalif olanlar artık b&ouml;yle bir giyimleri olmadığı i&ccedil;in bu d&uuml;stura amel etmeyi anlamsız buluyorlar. Bu fakihlerce bu ameli yerine getirmenin hi&ccedil;bir fazileti yoktur.','&nbsp;Amameyi &ccedil;ene altıdan bağlamak hakkından varit olan rivayetler birka&ccedil; kısma taksim ediliyor. Neticede &ldquo;&ccedil;ene altında bağlamayı&rdquo; m&uuml;stahap sayan bazı rivayetler bu eylemin s&uuml;nnet ve m&uuml;stahp oluşunu ya namaz esnasında ya yoculuk esnasında ya bir ihtiyacını gidermek peşinde iken veya b&uuml;t&uuml;n ve mutlak olarak m&uuml;stahap saymaktır.\r\n\r\n\r\n	Namaz esnasında &ldquo;&ccedil;ene altında bağlamanın&rdquo; m&uuml;stahabı hakkında elimizde her hangi bir rivayet bulunmamaktadır.&nbsp; Sadece şeyh Saduk &ldquo;Men la Yahdurul-Fakih&rdquo; adlı kitabında bu konuyla alakalı ş&ouml;yle diyor: &ldquo;ben şeyh ve &uuml;statlarımdan duydum ş&ouml;yle diyorlardı: Sarık ile &ccedil;ene altını bağlamaksızın veya insanın başındaki tabık (tabık asıl itibariyle fars&ccedil;a bir kelime olup Arap&ccedil;alaştırılmış. Fars&ccedil;ada tava&rsquo;dır ki onun vesilesiyle bazı yemekleri yuvarlak yapıyorlardı, buradaki maksat &ccedil;ene altından g&ouml;t&uuml;r&uuml;lmeyen yuvarlak şeklinde başa takılmış olan sarık maksattır) ile namaz kılmak caiz değildir. Hakeza başında sarık (amame) olan bir kimse &ccedil;ene altını bağlamaksızın namaz kılması caiz değildir&rdquo;.[1]\r\n\r\n\r\n	Şeyh Saduk &ccedil;ene altını bağlamayı kendi &uuml;stat ve şeyhlerine nisbetlendirmesi, namaz esnasında &ccedil;ene altını bağlamanın m&uuml;stahap oluşu noktasında her hangi bir rivayet bulamadığından dolayıdır. Bunun i&ccedil;indir ki konuyu kendi &uuml;stadına nisbetlendiriyor. &ldquo;Cevahir&rdquo; sahibi de bu konu hakkında ş&ouml;yle diyor: &ldquo;Ben namaz esnasında (sarığın bir tarafıyla) &ccedil;ene altını bağlamanın m&uuml;stahap olduğu hakkında her hangi bir rivayet g&ouml;rmedim. Evet! B&uuml;t&uuml;n haletlerde &ccedil;ene altını bağlamanın m&uuml;stahap olduğunu s&ouml;yleyen rivayetler &ccedil;oktur. Namaz da bu haletlerin bir kısmı olması tabiidir&rdquo;.[2]\r\n\r\n\r\n	Ama yolculuk esnasında veya bir ihtiyacı gidermek peşinde olduğu vakitlerde sarığın bir tarafını &ccedil;ene altına temay&uuml;l etmenin m&uuml;stahap olduğu hakkında rivayetler &ccedil;oktur.\r\n\r\n\r\n	İmam Kazım (a.s.) ş&ouml;yle buyuruyor: &ldquo;Yolculuk i&ccedil;in evden &ccedil;ıkan bir kimse başına bir sarık bağlasın ve &ccedil;ene altını salsın bu kimse i&ccedil;in &uuml;&ccedil; şeye kefil olurum: Hırsızlara yakalanmayacak, boğulmayacak ve yakılmayacaktır&rdquo;.[3]\r\n\r\n\r\n	İmam Sadık (a.s.) ş&ouml;yle buyuruyor: &ldquo;Başına sarık ve amame koyan ve &ccedil;ene altını bağlayarak bir işe el vuran veya bir işe başlayan bir kimse i&ccedil;in &ccedil;ok gıbte ediyorum. Bu halette sahip olan bir kimsenin nasıl oluyor da haceti yerine gelmesin&rdquo;.[4]\r\n\r\n\r\n	Başka rivayetlerde &ccedil;ene altını bağlamak başka rivayetlerde mutlak ve k&uuml;lli bir şekilde tekit edilmiştir. Aşağıdaki rivayet bu rivayetlerden birisidir:\r\n\r\n\r\n	İslam peygamberinden (s.a.a.) ş&ouml;yle nakledilmiştir: &ldquo;O &ccedil;ene altını bağlamaksızın sarığı başa koymaktan nehiy etmiştir&rdquo;.[5]\r\n\r\n\r\n	İmam Sadık (a.s.) ş&ouml;yle buyuruyor: &ldquo;Her kim sarığı başına koysa ama &ccedil;ene altını bağlamazsa ona bir ağrı (hastalık) gelecek ki kendisini melamet etmek dışında hi&ccedil;bir tedavisi yoktur&rdquo;.[6]\r\n\r\n\r\n	Var olan rivayetlere ve Şeyh Saduk tarafından beyan edilen sosyal konumlara dikkatle namaz esnasında &ccedil;ene altını bağlamak teklidi mer&ccedil;iler i&ccedil;in sabit olmuş. Bu nedenle namaz esnasında &ccedil;ene altını bağlamanın m&uuml;stahap olduğuna fetva vermişlerdir.[7] Elbette namaz dışında başka yerlerde m&uuml;stahap olduğunu inkar etmeksizin bu fetvayı vermişlerdir.\r\n\r\n\r\n	Sarığın Bir Tarafı &Ccedil;eneye Doğru Salma Şekli\r\n\r\n\r\n	&Ccedil;ene altını bağlama şekli hususunda ş&ouml;yle denilmiştir: Sarığın bir tarafını salmak &ouml;yle bir şekilde olmalıdır ki salınmış tarafının bir kısmı &ccedil;eneye doğru meyilli olacak şeklinde olması k&acirc;fidir. Bir taraftan diğer tarafa kavuşacak şeklinde &ccedil;ene altından ge&ccedil;mesi gerekmez. Her ne kadar bu şekilde yapılsa yine &ccedil;ene altının reel &ouml;rneği dışına &ccedil;ıkmış değildir.[8] Elbette eğer sarığın salınmış tarafı &ccedil;enenin altından diğer tarafa ge&ccedil;erse &ccedil;ene altının bağlandığı konusunda itminan h&acirc;sıl olur.[9]\r\n\r\n\r\n	Neden Bazı Din &Acirc;limleri &Ccedil;ene Altını Bağlama Konusundaki Rivayetlere Amel Etmiyorlar?\r\n\r\n\r\n	İlkin şu noktanın beyanı zaruridir ki rivayetlerden anlaşılan sadece &ccedil;ene altının bağlanması m&uuml;stahaptır vacip değildir. Eğer bir fakih her hangi bir delilden &ouml;t&uuml;r&uuml; &ndash;g&uuml;n&uuml;m&uuml;z d&uuml;nyasında &ccedil;ene altını bağlam şeklinde sarığu tutmak &ccedil;ok zor olması bu delillerden birisidir- bu m&uuml;stahaba amel etmezse o fakihi sorgulayamayız.\r\n\r\n\r\n	İkinci olarak; bazı rivayetler şunu ifade ediyor ki &ccedil;ene altını bağlama konusu (&ouml;zellikle namaz esnasında) bir zamana hastır ki o d&ouml;nemde İslamın ilk d&ouml;nemlerinde m&uuml;şriklerin bir alamet ve bir şiarları vardı ki o da &ccedil;ene altını bağlamaktır ve bu amelin ismini &ldquo;iktiat&rdquo; koymuşlardı. Eğer bir kimse bu işi yapmış olsaydı bende onlardanım demek idi. Peygamberden nakledilen bir rivayette ş&ouml;yle denilmiştir: &ldquo;kafir ile M&uuml;sl&uuml;man arasındaki fark sarıkta &ccedil;ene altını bağlamaktır&rdquo;.[10]\r\n\r\n\r\n	Bu nedenle Feyzi Kaşani gibi m&uuml;hadislerden (hadis alimleri) bir kısmı &ccedil;ene altını bağlamayı İslamın o ilk d&ouml;nemine has olduğuna inanıyor ve o d&ouml;nemde bu amel bir nevi kafirlerin şiar ve alametleriyle savaşmak anlamında olduğunu s&ouml;yleri.[11]\r\n\r\n\r\n	Fakihlerden bir diğer kısmı da g&uuml;n&uuml;m&uuml;z d&uuml;nyasında &ccedil;ene altını bağlama işini bir nevi ş&ouml;hret elbisesi olarak telaki ediliyor diye m&uuml;stahaptır h&uuml;km&uuml;n&uuml; vermemekle kalmıyor bilakis &ccedil;ene altının bağlanması dikkatleri topluyor diye ş&ouml;hret elbisesi gibi haram olduğunu s&ouml;yl&uuml;yorlar. &ldquo;el-Cevahir&rdquo; adlı kitabın sahibi &ldquo;Mefatihuş-Şerei&rsquo;i&rdquo; adlı kitabın g&ouml;r&uuml;şlerini beyan ettikten sonra &ccedil;ene altının bağlanmasının haram olduğu hakkında ş&ouml;yle diyor: &ldquo;Ben diyorum ki ş&ouml;hret elbiseleri hakkında var olan rivayetler dolayısıyla haram olduğunu s&ouml;ylemek ne kadar daha uygundur&rdquo;.[12] Elbette kendisi bu bağlamda kesin bir g&ouml;r&uuml;ş belirtmemiştir.\r\n\r\n\r\n	Şehit Mutahari bu konu hakkında ş&ouml;yle diyor: &ldquo;Bir&ccedil;ok hadislerde sarığın bir ucunun s&uuml;rekli boğaz altında olmalıdır şeklindeki h&uuml;k&uuml;m sadece namaz vaktine has değildir bilakis bu h&uuml;km&uuml;n her zaman i&ccedil;in ge&ccedil;erli olduğunu s&ouml;yl&uuml;yorlar. Bu h&uuml;km&uuml; belirten hadislerden birisi ş&ouml;yledir: &ldquo;M&uuml;min ile kafir arasındaki fark sarığın bir ucunun &ccedil;ene altına doğru salınmasıdır&rdquo;. Ahbarilerden bazıları bu ve buna benzer hadislere dayanarak ş&ouml;yle diyorlar: sarığın bir ucu s&uuml;rekli sallanılmış şekilde olması gerekmektedir. Ama merhum Molla Muhsin Feyzi Kaşani&rsquo;nin bir i&ccedil;tihadı vardır ki i&ccedil;tihadı ş&ouml;yle diyor: Eskilerde m&uuml;şriklerin şiarı vardı. O da şuydu ki sarığın bir ucunun &ccedil;ene altına has olması gerekirken yukarıda bağlıyorlardı ve bu amelin ismini &ldquo;iktiat&rdquo; koymuşlardı. Eğer bir kimse bu işi yapsaydı anlamı şuydu ki ben de onlardanım. Bu hadis ise bu şiarla m&uuml;cadele eder mahiyetinde ve bu şiara tabi olmayı men ediyor. Ama g&uuml;n&uuml;m&uuml;z d&uuml;nyasında bu şiar olmadığı i&ccedil;in bu hadisin konusu ortadan yok olmuş ve dolayısıyla hadisin anamı kalmamıştır. Şimdi bunun aksi yapılması gerekmektedir. Zira her kim &ccedil;ene altına doğru salınması gereken sarığın bir ucunu (tahtel hanek) &ccedil;eneye doğru salmayıp normal bağlasa ve bir diğeri gelip bu ortamda &ccedil;ene altına doğru bırakılması s&ouml;ylenen ucu &ccedil;ene altına doğru bırakırsa onun bu ameli haramdır. Zira g&uuml;n&uuml;m&uuml;z d&uuml;nyasında bu amel ş&ouml;hret elbisesi konumundadır. Oysaki ş&ouml;hret elbisesi haramdır.[13] Her ne kadar merhum Feyzi Kaşani&rsquo;nin peygamberden nakledilmiş olan rivayet hakkındaki g&ouml;r&uuml;ş&uuml; doğrudur ise de ama imam Sadık (a.s.) ve imam Kazım (a.s.) gibi imamlardan gelen rivayetlere (ki bu rivayetlerde k&acirc;firlere benzeme yapılmasına karşın s&ouml;ylenmiş) dikkatle bu amelim m&uuml;stahap oluşunu has bir zamana (mesela namaz vaktine) m&uuml;nhasır kılınırsa, M&uuml;sl&uuml;manlar ile kafirleri birbirinden temay&uuml;z etme hedefini g&uuml;d&uuml;ğ&uuml;nden uzaklaştırmak olur bu da doğru değildi.&nbsp; Ama aynı zamanda sarığın bir ucunun &ccedil;ene altına doğru salınmasının ş&ouml;hret elbisesi kategorisine girebilir ş&uuml;phesi yerinde bakidir.[14]\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Saduk, Muhammed b. Ali b. Babevey, Terc&uuml;me: Ali Ekber Gaffari, &ldquo;Men La Yahduruhul Fekih&rdquo;, Tahran: Neşri Saduk, 1409, c. 1, s. 402.\r\n\r\n\r\n	[2] Necefi, Muhammed b. Hasan, &ldquo;Cevahirul Kelam fi Şerhi Şerai&rsquo;ul &ndash; İslam&rdquo;, Beyrut: Daru İhyaut-Turasil-Arabi, tarihsiz, c. 8, s. 252.\r\n\r\n\r\n	[3] Saduk, Muhammed b. Ali, &ldquo;Sevabul A&rsquo;amal ve İkabul- Amal&rdquo;, Fars&ccedil;a Terc&uuml;me: Ensari, Kum: Neşri Nesim-i Kevser, 1382, şemsi, s. 361.\r\n\r\n\r\n	[4] Saduk, Muhammed b. Ali b. Babevey, Terc&uuml;me: Ali Ekber Gaffari, &ldquo;Men La Yahduruhul Fekih&rdquo;, c. 1, s. 403.\r\n\r\n\r\n	[5] Hur Amuli, Muhammed b. Hasan, &ldquo;Vesailuş-Şia&rdquo;, Kum: M&uuml;esese&rsquo;i Alulbeyt (a.s), 1409, kameri, c. 4,s. 403.\r\n\r\n\r\n	[6] Tusi, Muhammed b. Hasan, &ldquo;Tehzibul-Ahkam&rdquo;, Darul- Kutbil İslamiye, 1407, kameri, c. 2, s. 215.\r\n\r\n\r\n	[7] &ldquo;Tevziul-Mesail (el-Muhaşi, lil İmam el-Humeyni)&rdquo;, c. 1, s. 478.\r\n\r\n\r\n	[8] Kumi, Abbas, &ldquo;el-Gayetul Kusva fi Terc&uuml;metil Urvetil vuska&rdquo;, Kum: Menşurat Subh-i Piruzi, 1423, kameri, c. 1, s. 352.\r\n\r\n\r\n	[9] Bazı fıkhi kitaplar sarığın bir tarafının &ccedil;eneye doğru salmasının tahakkuk bulması i&ccedil;in ş&ouml;yle yazmışlardır: &ldquo;Sarığın bir kısmının bırakılmasıyla ger&ccedil;ekleşir&rdquo;, bkz: Şehit Sani, Zeynud-Din b. Ali, &ldquo;Haşiyetu Şeraiul İslam&rdquo;, Kum: Deferti Tabligati İslami, tarihsiz, s. 81.\r\n\r\n\r\n	[10] Saduk, Muhammed b. Ali b. Babevey, &ldquo;Men La Yahduruhul Fekih&rdquo;, Kum: Deferti Tabligati İslami, 1413, kameri, c. 1, s. 226.\r\n\r\n\r\n	[11] Feyzi Kaşani Muhsin, &ldquo;el-Vafi&rdquo;, Isfahan: Kitahanei Emirul-M&uuml;minin (a.s.), 1406, kameri, c, 20, s. 745.\r\n\r\n\r\n	[12] &ldquo;Cevahirul Kelam fi Şerhi Şerai&rsquo;ul &ndash; İslam&rdquo;, c. 8, s. 52.\r\n\r\n\r\n	[13] Mutahari, Murtaza, &ldquo;Mecmua&rsquo;i Asar&rdquo;, c. 20, s. 171.\r\n\r\n\r\n	[14] Bazıları ş&ouml;yle a&ccedil;ıklamışlardır: eğer bir has bir şekil m&uuml;stahap kılınmış olsa artık onun yerine getirilmesi ş&ouml;hret elbisenin giyilmesinin haram oluşuyla tezat teşkil etmyor. Ama buna karşın bazıları ş&ouml;hret elbisesi hakkında var olan rivayetlerinin m&uuml;stahap olanları da kapasınığını savunmıştır. Bkz: &ldquo;Cevahirul Kelam fi Şerhi Şerai&rsquo;ul &ndash; İslam&rdquo;, c. 8, s. 253.'),(63,'tr67','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Masumların dua ve bağışlanma talepleri g&uuml;nahlardan kaynaklanmaz; zira Şiilerin inancına g&ouml;re onlar g&uuml;nahlardan korunmuşlardır. Bu dualar bir&ccedil;ok yerde salt &ouml;ğretici ve tebliğ boyutlu olamaz, bilakis ger&ccedil;eklik y&ouml;nleri daha g&uuml;&ccedil;l&uuml;d&uuml;r. Yukarıdaki iki konudan elde edilen netice, onların bağışlanma taleplerinin bizim i&ccedil;in g&uuml;nah olmayan, lakin o b&uuml;y&uuml;k şahsiyetler i&ccedil;in g&uuml;nah sayılan hususlar ile ilintili olduğudur. Her ne kadar bu a&ccedil;ıklamayla ıstılahta &ldquo;evla olanı terk etmek&rdquo; olarak adlandırılan bu t&uuml;r g&uuml;nahların masumlar tarafından işlenebileceğinin m&uuml;mk&uuml;n olduğuna inansak ve bu hususta sorunuzun cevabı m&uuml;spet olsa da, masumlar tarafından bazı davranışların neden yapıldığını tam olarak bilmememizden dolayı, bizim meseleyle ilgili &ouml;rnekleri tam olarak belirleme g&uuml;c&uuml;m&uuml;z bulunmamaktadır.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Şiilerin &ccedil;oğunluğunun inancında kesin ve kati sayılan husus, peygamberler ve imamların masum olması konusudur. Bu esas uyarınca bu b&uuml;y&uuml;k şahsiyetler asla Kur&rsquo;an-ı Kerim veya kesin s&uuml;nnette g&uuml;nah olarak adlandırılan bir davranışta bulunmazlar. Bunun karşısında Kur&rsquo;an-ı Kerim&rsquo;deki bazı ayetlerin zahiri peygamberlerin de g&uuml;naha bulaştıklarını yansıtmaktadır ki bu husus kendi yerinde incelenmiştir.[1]&nbsp; Lakin masum imamlar ile ilgili olarak kendilerinin bağışlanma diledikleri ve Allah tarafından g&uuml;nahlarının affedilmesi talebinde bulunduklarına dair sayısız rivayet mevcuttur. Her pasajın ilk b&ouml;l&uuml;m&uuml;nde Ey Allah&rsquo;ın g&uuml;nahlarımı bağışla tabirinin bulunduğu Kumeyl duası bu rivayetlerin bir numunesidir. M&uuml;minlerin &Ouml;nderinin yarenlerinden bir şahıs, Muaviye&rsquo;nin yanında onu &ouml;vmeye kalktı ve ş&ouml;yle dedi: Ben onu bir gece karanlığında mihrabında durduğunu, sakallarını elleri ile tuttuğunu, yılanın ısırdığı bir insan gibi kıvranarak acılı bir şekilde ağladığını ve ş&ouml;yle dediğini g&ouml;rd&uuml;m: Ey d&uuml;nya! Benden uzak dur. Neden arkamdan dolaşmakta ve beni saptırmak istemektesin?! O g&uuml;n asla gelmez olsun&hellip; Benden başkasının peşine d&uuml;ş&hellip; Azığın az, yolun uzun, seferin ve maksadın kaygı verici olması ne kadar da zordur![2] Belirtilen hususlar g&ouml;z &ouml;n&uuml;nde bulundurulduğunda masumluk esası ile işaret edilen rivayetler arasında zahiri bir &ccedil;elişki g&ouml;ze &ccedil;arpmaktadır. Din bilginleri bu &ccedil;elişkiyi bertaraf etmek i&ccedil;in bir takım &ccedil;&ouml;z&uuml;mler &ouml;ne s&uuml;rm&uuml;şlerdir ve biz bunlardan iki hususa işaret ediyoruz:</p>\r\n\r\n<p>\r\n	1. Masumların dua ve bağışlanma talepleri kendileri bağlamında ger&ccedil;eklik taşımamaktaydı ve ger&ccedil;ekte onlar bağışlanma dilenecek bir g&uuml;naha bulaşmamışlardır. Onların bu hususta dile getirdikleri eğitim ama&ccedil;lıydı ve kendi takip&ccedil;ilerinin istifade etmesi i&ccedil;indi. Bu konuda ş&ouml;yle s&ouml;ylemek gerekir: Bazı duaların eğitim ama&ccedil;lı olması ink&acirc;r edilemez bir ger&ccedil;ektir. Recep ayının ortasında okunan &Uuml;mm&uuml; Davut duası bunların bir numunesidir.[3] Lakin bu duaların bir&ccedil;oğu yalnızken gece yarılarında yalvararak ve ağlayarak yapılmıştır. Bu t&uuml;r ağlamalar ve sızlamalar da acaba eğitim ama&ccedil;lı ve g&ouml;steriş i&ccedil;in mi yapılmıştır? (Nauzu billah) bu b&uuml;y&uuml;k şahsiyetler sanat&ccedil;ılar gibi rol m&uuml; oynamaktaydılar?! Yoksa kendi ger&ccedil;ekliklerinde de kalplerinin derinliklerinden yalvarmakta, yakarmakta ve bağışlanma mı dilemekteydiler? İkinci şıkkı se&ccedil;mek, onların hangi g&uuml;nahtan dolayı bağışlanma diledikleri ve neden kaygılandıkları sorusunu akla getirir.</p>\r\n\r\n<p>\r\n	2. İkinci g&ouml;r&uuml;ş, masumların bağışlanma dilemeleri ve dualarının ger&ccedil;ek oluşunu ifade eder. Onlar bizim i&ccedil;in g&uuml;nah sayılan hususlardan korunmuşlardır, lakin bizim i&ccedil;in g&uuml;nah olmayan ve kendileri i&ccedil;in g&uuml;nah sayılan bir takım hususlar da mevcut idi. Onların bağışlanma dilemeleri bu g&uuml;nahlar i&ccedil;indi. Bu bağlamda &ldquo;evla olanı terk etmek&rdquo; kavramının ilk İslami metinlerde bulunmadığını ve İslam &acirc;limlerinin peygamber ve imamlara isnat edilen g&uuml;nahlar i&ccedil;in bu tabiri icat ettiklerini belirtmek gerekir. &ldquo;Evla olanı terk etmek&rdquo;, iyi ile daha iyi olan arasında iyi olanı se&ccedil;memizdir; bu esnada her ne kadar biz bir g&uuml;naha bulaşmamış olsak ve yapılan davranış uygun ve yerinde bir davranış sayılsa da gafil olduğumuz daha iyi bir davranış sergileyebilirdik. Sorunuzun cevabının m&uuml;spet olduğu ve masumların da evla olanı terk edebileceklerine dair istifade edilebilecek en &ouml;nemli kanıt, bazı yerlerde g&ouml;zlemlenen kendilerinin Allah&rsquo;tan mağfiret talep ettikleri dualardır; zira bu mağfiret talebi g&uuml;nahtan olmasa, doğal olarak evla olanı terk etmekten kaynaklanacaktır ve bu kendilerinin y&uuml;ce konumları g&ouml;z &ouml;n&uuml;nde bulundurduğunda istiğfarı gerektirir. Bu nedenle &ldquo;iyilerin g&uuml;zel davranışları (Allah&rsquo;a) yakın olanların k&ouml;t&uuml; davranışlarıdır&rdquo; diye s&ouml;ylenmiştir.[4] Benzeri bir durumda bir gencin &ouml;mr&uuml;n&uuml;n t&uuml;m hafta ve aylarını telef etmesiyle birlikte pişman olmadığını, ama bir bilginin bir saatlik vaktini boşa harcaması durumunda pişman olduğunu g&ouml;zlemlemekteyiz. Biz pişman olan b&ouml;yle bir bilginin g&ouml;steriş ve eğitim ama&ccedil;lı olarak bu duygusunu ifade etmediğini, bilakis ger&ccedil;ek anlamda pişman olduğunu bilmekteyiz. İmam Humeyni (r.a) bu g&ouml;r&uuml;ş&uuml; ş&ouml;yle a&ccedil;ıklar: &ldquo;M&uuml;barek veya diğer aylardaki imamların duasını g&ouml;rd&uuml;ğ&uuml;m&uuml;z vakit, t&uuml;m&uuml;yle &uuml;mitsiz olmamız gerekir, lakin bizler Allah&rsquo;ın rahmetinden &uuml;mit kesmekten men edildik. Sizler imam Seccad&rsquo;ın (a.s) m&uuml;nacatlarını g&ouml;rmekte ve onun g&uuml;nahlardan nasıl korktuğunu g&ouml;zlemlemektesiniz. Mesele, bizim d&uuml;ş&uuml;nd&uuml;ğ&uuml;m&uuml;z meselelerden daha b&uuml;y&uuml;kt&uuml;r. Mesele, bizim d&uuml;ş&uuml;ncemize, makul insanların aklına veya ariflerin irfanının kavrayacağı bir mesele değildir. Mesele, velilerin ne olduğunu bildiği bir husustur. Onlar, insanlığın meselenin ne kadar b&uuml;y&uuml;k olduğunu anlaması gerektiğini ve bizim nasıl bir azametli şey karşısında durduğumuzu ve de kimin ile işimiz olduğunu kavramışlardır. Bunlar, bize duanın eğitim i&ccedil;in olmadığını &ouml;ğretmekteler. Dua, onlar i&ccedil;indi; kendileri g&uuml;nahlarından korktuklarından dolayı sabaha kadar ağlıyordular. Hz. Peygamberden (s.a.a) zamanın imamına dek hepsi g&uuml;nahtan korkuyordu. G&uuml;nah benim g&ouml;rd&uuml;ğ&uuml;m ve sizin g&ouml;rd&uuml;ğ&uuml;n&uuml;z şeyden başka bir şeydir. Onlar, b&uuml;y&uuml;k bir azameti idrak etmekte ve kesrete/&ccedil;okluğa tevecc&uuml;h etmeyi b&uuml;y&uuml;k g&uuml;nahlardan saymaktaydılar. Hz. Seccad (a.s) nakledildiğine g&ouml;re bir gece sabaha kadar ş&ouml;yle demiştir: &ldquo;Ey Allah&rsquo;ım gurur evinden ayrılmayı ve ebedi yurda y&ouml;nelmeyi bana nasip et. Beni fırsat elden gitmeden &ouml;nce &ouml;l&uuml;me hazırla.&rdquo;[5]&nbsp; Mesele b&uuml;y&uuml;k bir meseledir. Onlar, Allah&rsquo;ın azameti karşısında kendilerini hesaba &ccedil;ektiklerinde hi&ccedil;bir şey olmadıklarını ve hi&ccedil;bir şeye sahip bulunmadıklarını g&ouml;rmekteydi. Konunun &ouml;z&uuml; şudur: Kesret &acirc;lemine ve hatta Allah&rsquo;ın emrine y&ouml;neldikleri vakit bile O&rsquo;ndan başka bir şey ve bir kimse bulunmamasıdır. Bu, Allah Resul&uuml;n&uuml;n (s.a.a) buyurduğunu belirttikleri şeydir: &ldquo;Kalbim kederli olması nedeniyle g&uuml;nde yetmiş defa istiğfar etmekteyim.&rdquo;[6] Bu, bizim bildiğimiz meseleler dışında bir şeydir. Onlar, ziyafetteydiler ve hem de ziyafet &uuml;st&uuml; bir sofradaydılar. Onlar, ziyafetteydiler ve Allah&rsquo;ın huzurunda bulunmalarıyla birlikte insanları davet etmekteydiler. Bu y&uuml;zden kalplerini keder kaplamaktaydı. İlahi mazharlara tevecc&uuml;h etmek, hepsi ilahi olsa da ve kendileri i&ccedil;in ilahi g&ouml;z&uuml;kse de gayptan şehadet &acirc;lemindeki ilahi mazharlara tevecc&uuml;h etmek ve kendilerinin istediği gayptan (her şeyden kopup Allah&rsquo;a y&ouml;nelmek) mazharlara y&ouml;nelmek b&uuml;y&uuml;k bir g&uuml;nah sayılmaktaydı. Bu g&uuml;nah bağışlanmaz bir g&uuml;nahtır. Bu diyar Seccad&rsquo;ın yanında gurur diyarıdır. Melek&ucirc;ta tevecc&uuml;h etmek gurur diyarıdır. Melek&ucirc;t &ouml;tesine tevecc&uuml;h etmek de gurur d&uuml;nyasına tevecc&uuml;h etmektir. Ziyafetin artık ortada olmadığı bir şekilde Hak Te&acirc;l&acirc;&rsquo;ya tevecc&uuml;h etmek k&acirc;mil velilere &ouml;zg&uuml;d&uuml;r. Orda artık Allah&rsquo;ın ziyafeti ortada yoktur.&rdquo;[7] Elbette genel bir bakışta ibadetin y&uuml;ce derecelerinden bir anlık geride kalmaları ve daha alt seviyede meşgul olmaları durumunda masumların dua ve istiğfarları ger&ccedil;ek addedilebilir ve bunun kederden ve evlayı terk etmekten kaynaklandığı s&ouml;ylenebilir. Lakin bu y&uuml;ce &ouml;nderler, maslahatları kesinlikle bizden daha iyi bildiklerinden, zahirde evlayı terk etmek olarak değerlendirilebilecek bazı davranışlar hakkında bir yargıda bulunamayız ve bunların sayılarını belirtemeyiz; zira masum &ouml;nderler bazen kendi takip&ccedil;ileri arasında ifrat ve tefritlerin &ouml;n&uuml;n&uuml; almak i&ccedil;in zahirde evlayı terk etmek olarak g&ouml;ze &ccedil;arpan bir takım davranışlarda bulunuyordular, ama konu daha dikkatli incelendiğinde bunun aksi ortaya &ccedil;ıkmaktadır. &Ouml;rneğin biz oru&ccedil; tutma ve geceyi ihya etmenin manevi y&uuml;ksek derecelere ulaşmak i&ccedil;in birer yol olduğunu bilmekteyiz. Lakin Hz. Peygamber (s.a.a) ibadette ifrat etmeyi yerdikten ve ibadette aşırılığa ka&ccedil;manın bir m&uuml;ddet sonra onu tam olarak terk etmeyle sonu&ccedil;lanabileceğini belirttikten sonra ş&ouml;yle buyurmuştur: &ldquo;Ben hem namaz i&ccedil;in kalkmakta ve hem de uyumaktayım. Bazen oru&ccedil; tutmakta ve bazen de tutmamaktayım. H&uuml;z&uuml;nlenmekle birlikte g&uuml;lmeyi unutmam.&rdquo;[8]&nbsp;&nbsp; Başka bir bakışta yiyecek ve yiyecek gibi d&uuml;nya mazharlarını &ouml;nemsememenin &ouml;zellikle din &ouml;nderleri ve y&ouml;neticiler i&ccedil;in g&uuml;zel bir davranış olduğunu[9] bilmemize karşın, İmam Sadık&rsquo;ın (a.s) z&uuml;ht g&ouml;sterişi yapanlar karşısında en g&uuml;zel elbiselerini giydiğini ve Kur&rsquo;an ayetlerine istinatta bulunarak onların itirazlarına cevap verdiğini g&ouml;zlemlemekteyiz.[10]İlk bakışta bu davranışlar evlayı terk etmek olarak g&ouml;z&uuml;kebilir, lakin daha dikkatli bakıldığında ş&ouml;yle s&ouml;ylemek gerekir: S&ouml;z konusu zaman ve mekanlarda eğer masumlar başka bir harekette bulunsa ve &ouml;rnek sıfatıyla y&uuml;n giyerek uyku ve yiyecekten uzak kalıp sapık ve aşırı d&uuml;ş&uuml;ncelerin gelişimi i&ccedil;in altyapı oluştursaydılar, zahiri g&ouml;ren kimseler tarafından b&ouml;yle davranışlar uygun olarak değerlendirilmekle birlikte ger&ccedil;ekte evla olanı terk etmek sayılacaktı.</p>\r\n\r\n<p>\r\n	&nbsp;----------</p>\r\n\r\n<p>\r\n	[1] Bu hususta mevcut sitede 12589 sayılı soruda bilgiler mevcuttur, ilgi duyarsanız okuyabilirsiniz.</p>\r\n\r\n<p>\r\n	[2] Nehc&uuml;&rsquo;l-Belağa, s. 480, hikmet 77, İntişaratıDaru&rsquo;l-Hicre, Kum, bita.</p>\r\n\r\n<p>\r\n	[3] Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c. 47, s. 307, M&uuml;esseset&uuml; el-Vefa, Beyrut, 1404 h.k.</p>\r\n\r\n<p>\r\n	[4] a.g.e., c. 70, s. 317.</p>\r\n\r\n<p>\r\n	[5] a.g.e., c. 95, s. 63. İşaret edilen dua şu manadadır: &ldquo;Ey Allahım gurur evinden ayrılmayı ve ebedi yurda y&ouml;nelmeyi bana nasip et. Beni fırsat elden gitmeden &ouml;nce &ouml;l&uuml;me hazırla.&rdquo; Elbette Bihar&uuml;&rsquo;l-Envar&rsquo;ın naklinde &ldquo;mutluluk diyarı&rdquo; yerine &ldquo;ebedi diyar&rdquo; tabiri kullanılmıştır.</p>\r\n\r\n<p>\r\n	[6] a.g.e., c. 25, s. 204.</p>\r\n\r\n<p>\r\n	[7] Sahife-i İmam, c. 268 &ndash; 269, M&uuml;essese-i Tenzim ve Neşri Asar-ı İmam Humeyni (r.a), Tahran, 1386 h.ş, &ccedil;apı şaharum.</p>\r\n\r\n<p>\r\n	[8] Kuleyni, Muhammed b. Yakup, Kafi, c. 2, s. 85, Daru&rsquo;l-Kutubu&rsquo;l-İslamiye, Tahran, 1365 h.ş.</p>\r\n\r\n<p>\r\n	[9] a.g.e., c. 1, s. 410, hadis 3 ve Keşfu&rsquo;l-Gumme, c. 1, s. 163.</p>\r\n\r\n<p>\r\n	[10] Kuleyni, Muhammed b. Yakup, Kafi, c. 5, s. 65, hadis 1.</p>\r\n','Masumların dua ve bağışlanma talepleri g&uuml;nahlardan kaynaklanmaz; zira Şiilerin inancına g&ouml;re onlar g&uuml;nahlardan korunmuşlardır. Bu dualar bir&ccedil;ok yerde salt &ouml;ğretici ve tebliğ boyutlu olamaz, bilakis ger&ccedil;eklik y&ouml;nleri daha g&uuml;&ccedil;l&uuml;d&uuml;r. Yukarıdaki iki konudan elde edilen netice, onların bağışlanma taleplerinin bizim i&ccedil;in g&uuml;nah olmayan, lakin o b&uuml;y&uuml;k şahsiyetler i&ccedil;in g&uuml;nah sayılan hususlar ile ilintili olduğudur. Her ne kadar bu a&ccedil;ıklamayla ıstılahta &ldquo;evla olanı terk etmek&rdquo; olarak adlandırılan bu t&uuml;r g&uuml;nahların masumlar tarafından işlenebileceğinin m&uuml;mk&uuml;n olduğuna inansak ve bu hususta sorunuzun cevabı m&uuml;spet olsa da, masumlar tarafından bazı davranışların neden yapıldığını tam olarak bilmememizden dolayı, bizim meseleyle ilgili &ouml;rnekleri tam olarak belirleme g&uuml;c&uuml;m&uuml;z bulunmamaktadır.','&nbsp;Şiilerin &ccedil;oğunluğunun inancında kesin ve kati sayılan husus, peygamberler ve imamların masum olması konusudur. Bu esas uyarınca bu b&uuml;y&uuml;k şahsiyetler asla Kur&rsquo;an-ı Kerim veya kesin s&uuml;nnette g&uuml;nah olarak adlandırılan bir davranışta bulunmazlar. Bunun karşısında Kur&rsquo;an-ı Kerim&rsquo;deki bazı ayetlerin zahiri peygamberlerin de g&uuml;naha bulaştıklarını yansıtmaktadır ki bu husus kendi yerinde incelenmiştir.[1]&nbsp; Lakin masum imamlar ile ilgili olarak kendilerinin bağışlanma diledikleri ve Allah tarafından g&uuml;nahlarının affedilmesi talebinde bulunduklarına dair sayısız rivayet mevcuttur. Her pasajın ilk b&ouml;l&uuml;m&uuml;nde Ey Allah&rsquo;ın g&uuml;nahlarımı bağışla tabirinin bulunduğu Kumeyl duası bu rivayetlerin bir numunesidir. M&uuml;minlerin &Ouml;nderinin yarenlerinden bir şahıs, Muaviye&rsquo;nin yanında onu &ouml;vmeye kalktı ve ş&ouml;yle dedi: Ben onu bir gece karanlığında mihrabında durduğunu, sakallarını elleri ile tuttuğunu, yılanın ısırdığı bir insan gibi kıvranarak acılı bir şekilde ağladığını ve ş&ouml;yle dediğini g&ouml;rd&uuml;m: Ey d&uuml;nya! Benden uzak dur. Neden arkamdan dolaşmakta ve beni saptırmak istemektesin?! O g&uuml;n asla gelmez olsun&hellip; Benden başkasının peşine d&uuml;ş&hellip; Azığın az, yolun uzun, seferin ve maksadın kaygı verici olması ne kadar da zordur![2] Belirtilen hususlar g&ouml;z &ouml;n&uuml;nde bulundurulduğunda masumluk esası ile işaret edilen rivayetler arasında zahiri bir &ccedil;elişki g&ouml;ze &ccedil;arpmaktadır. Din bilginleri bu &ccedil;elişkiyi bertaraf etmek i&ccedil;in bir takım &ccedil;&ouml;z&uuml;mler &ouml;ne s&uuml;rm&uuml;şlerdir ve biz bunlardan iki hususa işaret ediyoruz:\r\n\r\n\r\n	1. Masumların dua ve bağışlanma talepleri kendileri bağlamında ger&ccedil;eklik taşımamaktaydı ve ger&ccedil;ekte onlar bağışlanma dilenecek bir g&uuml;naha bulaşmamışlardır. Onların bu hususta dile getirdikleri eğitim ama&ccedil;lıydı ve kendi takip&ccedil;ilerinin istifade etmesi i&ccedil;indi. Bu konuda ş&ouml;yle s&ouml;ylemek gerekir: Bazı duaların eğitim ama&ccedil;lı olması ink&acirc;r edilemez bir ger&ccedil;ektir. Recep ayının ortasında okunan &Uuml;mm&uuml; Davut duası bunların bir numunesidir.[3] Lakin bu duaların bir&ccedil;oğu yalnızken gece yarılarında yalvararak ve ağlayarak yapılmıştır. Bu t&uuml;r ağlamalar ve sızlamalar da acaba eğitim ama&ccedil;lı ve g&ouml;steriş i&ccedil;in mi yapılmıştır? (Nauzu billah) bu b&uuml;y&uuml;k şahsiyetler sanat&ccedil;ılar gibi rol m&uuml; oynamaktaydılar?! Yoksa kendi ger&ccedil;ekliklerinde de kalplerinin derinliklerinden yalvarmakta, yakarmakta ve bağışlanma mı dilemekteydiler? İkinci şıkkı se&ccedil;mek, onların hangi g&uuml;nahtan dolayı bağışlanma diledikleri ve neden kaygılandıkları sorusunu akla getirir.\r\n\r\n\r\n	2. İkinci g&ouml;r&uuml;ş, masumların bağışlanma dilemeleri ve dualarının ger&ccedil;ek oluşunu ifade eder. Onlar bizim i&ccedil;in g&uuml;nah sayılan hususlardan korunmuşlardır, lakin bizim i&ccedil;in g&uuml;nah olmayan ve kendileri i&ccedil;in g&uuml;nah sayılan bir takım hususlar da mevcut idi. Onların bağışlanma dilemeleri bu g&uuml;nahlar i&ccedil;indi. Bu bağlamda &ldquo;evla olanı terk etmek&rdquo; kavramının ilk İslami metinlerde bulunmadığını ve İslam &acirc;limlerinin peygamber ve imamlara isnat edilen g&uuml;nahlar i&ccedil;in bu tabiri icat ettiklerini belirtmek gerekir. &ldquo;Evla olanı terk etmek&rdquo;, iyi ile daha iyi olan arasında iyi olanı se&ccedil;memizdir; bu esnada her ne kadar biz bir g&uuml;naha bulaşmamış olsak ve yapılan davranış uygun ve yerinde bir davranış sayılsa da gafil olduğumuz daha iyi bir davranış sergileyebilirdik. Sorunuzun cevabının m&uuml;spet olduğu ve masumların da evla olanı terk edebileceklerine dair istifade edilebilecek en &ouml;nemli kanıt, bazı yerlerde g&ouml;zlemlenen kendilerinin Allah&rsquo;tan mağfiret talep ettikleri dualardır; zira bu mağfiret talebi g&uuml;nahtan olmasa, doğal olarak evla olanı terk etmekten kaynaklanacaktır ve bu kendilerinin y&uuml;ce konumları g&ouml;z &ouml;n&uuml;nde bulundurduğunda istiğfarı gerektirir. Bu nedenle &ldquo;iyilerin g&uuml;zel davranışları (Allah&rsquo;a) yakın olanların k&ouml;t&uuml; davranışlarıdır&rdquo; diye s&ouml;ylenmiştir.[4] Benzeri bir durumda bir gencin &ouml;mr&uuml;n&uuml;n t&uuml;m hafta ve aylarını telef etmesiyle birlikte pişman olmadığını, ama bir bilginin bir saatlik vaktini boşa harcaması durumunda pişman olduğunu g&ouml;zlemlemekteyiz. Biz pişman olan b&ouml;yle bir bilginin g&ouml;steriş ve eğitim ama&ccedil;lı olarak bu duygusunu ifade etmediğini, bilakis ger&ccedil;ek anlamda pişman olduğunu bilmekteyiz. İmam Humeyni (r.a) bu g&ouml;r&uuml;ş&uuml; ş&ouml;yle a&ccedil;ıklar: &ldquo;M&uuml;barek veya diğer aylardaki imamların duasını g&ouml;rd&uuml;ğ&uuml;m&uuml;z vakit, t&uuml;m&uuml;yle &uuml;mitsiz olmamız gerekir, lakin bizler Allah&rsquo;ın rahmetinden &uuml;mit kesmekten men edildik. Sizler imam Seccad&rsquo;ın (a.s) m&uuml;nacatlarını g&ouml;rmekte ve onun g&uuml;nahlardan nasıl korktuğunu g&ouml;zlemlemektesiniz. Mesele, bizim d&uuml;ş&uuml;nd&uuml;ğ&uuml;m&uuml;z meselelerden daha b&uuml;y&uuml;kt&uuml;r. Mesele, bizim d&uuml;ş&uuml;ncemize, makul insanların aklına veya ariflerin irfanının kavrayacağı bir mesele değildir. Mesele, velilerin ne olduğunu bildiği bir husustur. Onlar, insanlığın meselenin ne kadar b&uuml;y&uuml;k olduğunu anlaması gerektiğini ve bizim nasıl bir azametli şey karşısında durduğumuzu ve de kimin ile işimiz olduğunu kavramışlardır. Bunlar, bize duanın eğitim i&ccedil;in olmadığını &ouml;ğretmekteler. Dua, onlar i&ccedil;indi; kendileri g&uuml;nahlarından korktuklarından dolayı sabaha kadar ağlıyordular. Hz. Peygamberden (s.a.a) zamanın imamına dek hepsi g&uuml;nahtan korkuyordu. G&uuml;nah benim g&ouml;rd&uuml;ğ&uuml;m ve sizin g&ouml;rd&uuml;ğ&uuml;n&uuml;z şeyden başka bir şeydir. Onlar, b&uuml;y&uuml;k bir azameti idrak etmekte ve kesrete/&ccedil;okluğa tevecc&uuml;h etmeyi b&uuml;y&uuml;k g&uuml;nahlardan saymaktaydılar. Hz. Seccad (a.s) nakledildiğine g&ouml;re bir gece sabaha kadar ş&ouml;yle demiştir: &ldquo;Ey Allah&rsquo;ım gurur evinden ayrılmayı ve ebedi yurda y&ouml;nelmeyi bana nasip et. Beni fırsat elden gitmeden &ouml;nce &ouml;l&uuml;me hazırla.&rdquo;[5]&nbsp; Mesele b&uuml;y&uuml;k bir meseledir. Onlar, Allah&rsquo;ın azameti karşısında kendilerini hesaba &ccedil;ektiklerinde hi&ccedil;bir şey olmadıklarını ve hi&ccedil;bir şeye sahip bulunmadıklarını g&ouml;rmekteydi. Konunun &ouml;z&uuml; şudur: Kesret &acirc;lemine ve hatta Allah&rsquo;ın emrine y&ouml;neldikleri vakit bile O&rsquo;ndan başka bir şey ve bir kimse bulunmamasıdır. Bu, Allah Resul&uuml;n&uuml;n (s.a.a) buyurduğunu belirttikleri şeydir: &ldquo;Kalbim kederli olması nedeniyle g&uuml;nde yetmiş defa istiğfar etmekteyim.&rdquo;[6] Bu, bizim bildiğimiz meseleler dışında bir şeydir. Onlar, ziyafetteydiler ve hem de ziyafet &uuml;st&uuml; bir sofradaydılar. Onlar, ziyafetteydiler ve Allah&rsquo;ın huzurunda bulunmalarıyla birlikte insanları davet etmekteydiler. Bu y&uuml;zden kalplerini keder kaplamaktaydı. İlahi mazharlara tevecc&uuml;h etmek, hepsi ilahi olsa da ve kendileri i&ccedil;in ilahi g&ouml;z&uuml;kse de gayptan şehadet &acirc;lemindeki ilahi mazharlara tevecc&uuml;h etmek ve kendilerinin istediği gayptan (her şeyden kopup Allah&rsquo;a y&ouml;nelmek) mazharlara y&ouml;nelmek b&uuml;y&uuml;k bir g&uuml;nah sayılmaktaydı. Bu g&uuml;nah bağışlanmaz bir g&uuml;nahtır. Bu diyar Seccad&rsquo;ın yanında gurur diyarıdır. Melek&ucirc;ta tevecc&uuml;h etmek gurur diyarıdır. Melek&ucirc;t &ouml;tesine tevecc&uuml;h etmek de gurur d&uuml;nyasına tevecc&uuml;h etmektir. Ziyafetin artık ortada olmadığı bir şekilde Hak Te&acirc;l&acirc;&rsquo;ya tevecc&uuml;h etmek k&acirc;mil velilere &ouml;zg&uuml;d&uuml;r. Orda artık Allah&rsquo;ın ziyafeti ortada yoktur.&rdquo;[7] Elbette genel bir bakışta ibadetin y&uuml;ce derecelerinden bir anlık geride kalmaları ve daha alt seviyede meşgul olmaları durumunda masumların dua ve istiğfarları ger&ccedil;ek addedilebilir ve bunun kederden ve evlayı terk etmekten kaynaklandığı s&ouml;ylenebilir. Lakin bu y&uuml;ce &ouml;nderler, maslahatları kesinlikle bizden daha iyi bildiklerinden, zahirde evlayı terk etmek olarak değerlendirilebilecek bazı davranışlar hakkında bir yargıda bulunamayız ve bunların sayılarını belirtemeyiz; zira masum &ouml;nderler bazen kendi takip&ccedil;ileri arasında ifrat ve tefritlerin &ouml;n&uuml;n&uuml; almak i&ccedil;in zahirde evlayı terk etmek olarak g&ouml;ze &ccedil;arpan bir takım davranışlarda bulunuyordular, ama konu daha dikkatli incelendiğinde bunun aksi ortaya &ccedil;ıkmaktadır. &Ouml;rneğin biz oru&ccedil; tutma ve geceyi ihya etmenin manevi y&uuml;ksek derecelere ulaşmak i&ccedil;in birer yol olduğunu bilmekteyiz. Lakin Hz. Peygamber (s.a.a) ibadette ifrat etmeyi yerdikten ve ibadette aşırılığa ka&ccedil;manın bir m&uuml;ddet sonra onu tam olarak terk etmeyle sonu&ccedil;lanabileceğini belirttikten sonra ş&ouml;yle buyurmuştur: &ldquo;Ben hem namaz i&ccedil;in kalkmakta ve hem de uyumaktayım. Bazen oru&ccedil; tutmakta ve bazen de tutmamaktayım. H&uuml;z&uuml;nlenmekle birlikte g&uuml;lmeyi unutmam.&rdquo;[8]&nbsp;&nbsp; Başka bir bakışta yiyecek ve yiyecek gibi d&uuml;nya mazharlarını &ouml;nemsememenin &ouml;zellikle din &ouml;nderleri ve y&ouml;neticiler i&ccedil;in g&uuml;zel bir davranış olduğunu[9] bilmemize karşın, İmam Sadık&rsquo;ın (a.s) z&uuml;ht g&ouml;sterişi yapanlar karşısında en g&uuml;zel elbiselerini giydiğini ve Kur&rsquo;an ayetlerine istinatta bulunarak onların itirazlarına cevap verdiğini g&ouml;zlemlemekteyiz.[10]İlk bakışta bu davranışlar evlayı terk etmek olarak g&ouml;z&uuml;kebilir, lakin daha dikkatli bakıldığında ş&ouml;yle s&ouml;ylemek gerekir: S&ouml;z konusu zaman ve mekanlarda eğer masumlar başka bir harekette bulunsa ve &ouml;rnek sıfatıyla y&uuml;n giyerek uyku ve yiyecekten uzak kalıp sapık ve aşırı d&uuml;ş&uuml;ncelerin gelişimi i&ccedil;in altyapı oluştursaydılar, zahiri g&ouml;ren kimseler tarafından b&ouml;yle davranışlar uygun olarak değerlendirilmekle birlikte ger&ccedil;ekte evla olanı terk etmek sayılacaktı.\r\n\r\n\r\n	&nbsp;----------\r\n\r\n\r\n	[1] Bu hususta mevcut sitede 12589 sayılı soruda bilgiler mevcuttur, ilgi duyarsanız okuyabilirsiniz.\r\n\r\n\r\n	[2] Nehc&uuml;&rsquo;l-Belağa, s. 480, hikmet 77, İntişaratıDaru&rsquo;l-Hicre, Kum, bita.\r\n\r\n\r\n	[3] Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c. 47, s. 307, M&uuml;esseset&uuml; el-Vefa, Beyrut, 1404 h.k.\r\n\r\n\r\n	[4] a.g.e., c. 70, s. 317.\r\n\r\n\r\n	[5] a.g.e., c. 95, s. 63. İşaret edilen dua şu manadadır: &ldquo;Ey Allahım gurur evinden ayrılmayı ve ebedi yurda y&ouml;nelmeyi bana nasip et. Beni fırsat elden gitmeden &ouml;nce &ouml;l&uuml;me hazırla.&rdquo; Elbette Bihar&uuml;&rsquo;l-Envar&rsquo;ın naklinde &ldquo;mutluluk diyarı&rdquo; yerine &ldquo;ebedi diyar&rdquo; tabiri kullanılmıştır.\r\n\r\n\r\n	[6] a.g.e., c. 25, s. 204.\r\n\r\n\r\n	[7] Sahife-i İmam, c. 268 &ndash; 269, M&uuml;essese-i Tenzim ve Neşri Asar-ı İmam Humeyni (r.a), Tahran, 1386 h.ş, &ccedil;apı şaharum.\r\n\r\n\r\n	[8] Kuleyni, Muhammed b. Yakup, Kafi, c. 2, s. 85, Daru&rsquo;l-Kutubu&rsquo;l-İslamiye, Tahran, 1365 h.ş.\r\n\r\n\r\n	[9] a.g.e., c. 1, s. 410, hadis 3 ve Keşfu&rsquo;l-Gumme, c. 1, s. 163.\r\n\r\n\r\n	[10] Kuleyni, Muhammed b. Yakup, Kafi, c. 5, s. 65, hadis 1.'),(64,'tr68','<p>\r\n	<br />\r\n	&nbsp;Bu rivayet senet a&ccedil;ısından sahih ve muteberdir.[1] Delalet ve muhteva a&ccedil;ısından da bir sorun taşımamaktadır. Bunu a&ccedil;ıklamak bağlamında birka&ccedil; noktaya işaret ediyoruz:</p>\r\n\r\n<p>\r\n	1. Rivayet metninde belirtilen şekillerden kastedilen şey, uzaktan g&ouml;r&uuml;len bir şeyin karanlık g&ouml;r&uuml;nt&uuml;s&uuml;d&uuml;r.[2]</p>\r\n\r\n<p>\r\n	2. Rivayette belirtilen g&ouml;lgenin anlamı bellidir, ama bundan kastedilen şey rivayette de a&ccedil;ık&ccedil;a ifade edildiği gibi nurani bedenlerdir.</p>\r\n\r\n<p>\r\n	3. Nurani bedenlerden maksat ise cismani &ouml;zellik ve hayvani g&uuml;&ccedil;lerden yoksun olan bedenlerdir.</p>\r\n\r\n<p>\r\n	4. Nur nedir? Bazı m&uuml;fessirler bu rivayetteki nurdan maksadın kutsal ruh olduğunu s&ouml;ylemiştir.[3] Lakin anlaşıldığı kadarıyla nurdan maksat neden zatı mertebesinde eşyanın varlık mertebesine işarettir. Başka bir ifadeyle, her varlığın d&uuml;nya &acirc;leminde tahakkuk etmesi i&ccedil;in bir takım yaratılış merhaleleri ve varlık mertebelerini kat etmesi gerekir. İlk mertebe, nur olarak tabir edilip Allah&rsquo;ın zatı huzurunda yer alır. Elbette rububi alan mertebesi olan zat mertebesi i&ccedil;in yaratılış tabiri kullanılmaz, bunun i&ccedil;in nur tabiri kullanılır. Bu değerli rivayette Hz. Peygamberin (s.a.a) ve Ehlibeytin (a.s) ilk yaratılışı hakkında şekil ve nur g&ouml;lgeleri tabirinin kullanılması bu nedenden kaynaklanmış olabilir Bu, yaratılış mertebesinin nursal varlık mertebesinden sonra olduğuna işarettir.[4]</p>\r\n\r\n<p>\r\n	&nbsp;----------</p>\r\n\r\n<p>\r\n	[1] Kuleyni, K&acirc;fi, s. 442. Rivayetin metni ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	&laquo;الْحُسَیْنُ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنْ جَابِرِ بْنِ یَزِیدَ قَالَ قَالَ لِی أَبُو جَعْفَرٍ ع یَا جَابِرُ إِنَّ اللَّهَ أَوَّلَ مَا خَلَقَ خَلَقَ مُحَمَّداً ص وَ عِتْرَتَهُ الْهُدَاةَ الْمُهْتَدِینَ فَکَانُوا أَشْبَاحَ نُورٍ بَیْنَ یَدَیِ اللَّهِ قُلْتُ وَ مَا الْأَشْبَاحُ قَالَ ظِلُّ النُّورِ أَبْدَانٌ نُورَانِیَّةٌ بِلَا أَرْوَاحٍ وَ کَانَ مُؤَیَّداً بِرُوحٍ وَاحِدَةٍ وَ هِیَ رُوحُ الْقُدُسِ فَبِهِ کَانَ یَعْبُدُ اللَّهَ وَ عِتْرَتَهُ وَ لِذَلِکَ خَلَقَهُمْ حُلَمَاءَ عُلَمَاءَ بَرَرَةً أَصْفِیَاءَ یَعْبُدُونَ اللَّهَ بِالصَّلَاةِ وَ الصَّوْمِ وَ السُّجُودِ وَ التَّسْبِیحِ وَ التَّهْلِیلِ وَ یُصَلُّونَ الصَّلَوَاتِ وَ یَحُجُّونَ وَ یَصُومُونَ&raquo;</p>\r\n\r\n<p>\r\n	[2] Meclisi, Muhammed Bakır, Mir&rsquo;atu&rsquo;l-Ukul Fi Şerhi Ahbarı A&rsquo;li&rsquo;l-Resul, Musahhıh, Resuli, Seyit Haşim, Daru&rsquo;l-Kutubu&rsquo;l-İslamiye, c. 5, s. 196, Tahran, &ccedil;apı dovvum, 1404 h.k.</p>\r\n\r\n<p>\r\n	[3] Mazenderani, Muhammed Salih b. Ahmed, Musahhıh, Şe&rsquo;rani, Ebu&rsquo;l-Hasan, Şerhi el-K&acirc;fi, c. 7, s. 142 &ndash; 143, el-Mekteberu&rsquo;l &ndash;İslamiye, Tahran, &ccedil;apı evel, 1382 h.ş.</p>\r\n\r\n<p>\r\n	&laquo;الاضافة لامیة و الظل الفی&zwnj;ء الحاصل من الحاجز بینک و بین الشمس مثلا و المراد به هنا على سبیل التشبیه أبدان نورانیة غیر جسمانیة کثیفة بلا أرواح&zwnj; حیوانیة و قوى جسمانیة کائنة فى الابدان الحیوانیة و النور المضاف إلیه اما الروح أو النور المعروف و کان ذلک الظل مؤیدا بروح واحدة و هى روح القدس و قد مر أنه کان مع النبی &laquo;ص&raquo; و هو أعظم من جبرئیل و غیره فبذلک الروح کان النبی و عترته صلّى اللّه علیهم یعبدون اللّه تعالى و &laquo;لذلک&raquo; یعنى لتأییدهم بذلک الروح فى أول الفطرة الروحانیة خلقهم فى النشأة الشهودیة حلماء علماء بررة أصفیاء فى أول الفطرة الشهودیة الجسمانیة&raquo;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','','&nbsp;Bu rivayet senet a&ccedil;ısından sahih ve muteberdir.[1] Delalet ve muhteva a&ccedil;ısından da bir sorun taşımamaktadır. Bunu a&ccedil;ıklamak bağlamında birka&ccedil; noktaya işaret ediyoruz:\r\n\r\n\r\n	1. Rivayet metninde belirtilen şekillerden kastedilen şey, uzaktan g&ouml;r&uuml;len bir şeyin karanlık g&ouml;r&uuml;nt&uuml;s&uuml;d&uuml;r.[2]\r\n\r\n\r\n	2. Rivayette belirtilen g&ouml;lgenin anlamı bellidir, ama bundan kastedilen şey rivayette de a&ccedil;ık&ccedil;a ifade edildiği gibi nurani bedenlerdir.\r\n\r\n\r\n	3. Nurani bedenlerden maksat ise cismani &ouml;zellik ve hayvani g&uuml;&ccedil;lerden yoksun olan bedenlerdir.\r\n\r\n\r\n	4. Nur nedir? Bazı m&uuml;fessirler bu rivayetteki nurdan maksadın kutsal ruh olduğunu s&ouml;ylemiştir.[3] Lakin anlaşıldığı kadarıyla nurdan maksat neden zatı mertebesinde eşyanın varlık mertebesine işarettir. Başka bir ifadeyle, her varlığın d&uuml;nya &acirc;leminde tahakkuk etmesi i&ccedil;in bir takım yaratılış merhaleleri ve varlık mertebelerini kat etmesi gerekir. İlk mertebe, nur olarak tabir edilip Allah&rsquo;ın zatı huzurunda yer alır. Elbette rububi alan mertebesi olan zat mertebesi i&ccedil;in yaratılış tabiri kullanılmaz, bunun i&ccedil;in nur tabiri kullanılır. Bu değerli rivayette Hz. Peygamberin (s.a.a) ve Ehlibeytin (a.s) ilk yaratılışı hakkında şekil ve nur g&ouml;lgeleri tabirinin kullanılması bu nedenden kaynaklanmış olabilir Bu, yaratılış mertebesinin nursal varlık mertebesinden sonra olduğuna işarettir.[4]\r\n\r\n\r\n	&nbsp;----------\r\n\r\n\r\n	[1] Kuleyni, K&acirc;fi, s. 442. Rivayetin metni ş&ouml;yledir:\r\n\r\n\r\n	&laquo;الْحُسَیْنُ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنْ جَابِرِ بْنِ یَزِیدَ قَالَ قَالَ لِی أَبُو جَعْفَرٍ ع یَا جَابِرُ إِنَّ اللَّهَ أَوَّلَ مَا خَلَقَ خَلَقَ مُحَمَّداً ص وَ عِتْرَتَهُ الْهُدَاةَ الْمُهْتَدِینَ فَکَانُوا أَشْبَاحَ نُورٍ بَیْنَ یَدَیِ اللَّهِ قُلْتُ وَ مَا الْأَشْبَاحُ قَالَ ظِلُّ النُّورِ أَبْدَانٌ نُورَانِیَّةٌ بِلَا أَرْوَاحٍ وَ کَانَ مُؤَیَّداً بِرُوحٍ وَاحِدَةٍ وَ هِیَ رُوحُ الْقُدُسِ فَبِهِ کَانَ یَعْبُدُ اللَّهَ وَ عِتْرَتَهُ وَ لِذَلِکَ خَلَقَهُمْ حُلَمَاءَ عُلَمَاءَ بَرَرَةً أَصْفِیَاءَ یَعْبُدُونَ اللَّهَ بِالصَّلَاةِ وَ الصَّوْمِ وَ السُّجُودِ وَ التَّسْبِیحِ وَ التَّهْلِیلِ وَ یُصَلُّونَ الصَّلَوَاتِ وَ یَحُجُّونَ وَ یَصُومُونَ&raquo;\r\n\r\n\r\n	[2] Meclisi, Muhammed Bakır, Mir&rsquo;atu&rsquo;l-Ukul Fi Şerhi Ahbarı A&rsquo;li&rsquo;l-Resul, Musahhıh, Resuli, Seyit Haşim, Daru&rsquo;l-Kutubu&rsquo;l-İslamiye, c. 5, s. 196, Tahran, &ccedil;apı dovvum, 1404 h.k.\r\n\r\n\r\n	[3] Mazenderani, Muhammed Salih b. Ahmed, Musahhıh, Şe&rsquo;rani, Ebu&rsquo;l-Hasan, Şerhi el-K&acirc;fi, c. 7, s. 142 &ndash; 143, el-Mekteberu&rsquo;l &ndash;İslamiye, Tahran, &ccedil;apı evel, 1382 h.ş.\r\n\r\n\r\n	&laquo;الاضافة لامیة و الظل الفی&zwnj;ء الحاصل من الحاجز بینک و بین الشمس مثلا و المراد به هنا على سبیل التشبیه أبدان نورانیة غیر جسمانیة کثیفة بلا أرواح&zwnj; حیوانیة و قوى جسمانیة کائنة فى الابدان الحیوانیة و النور المضاف إلیه اما الروح أو النور المعروف و کان ذلک الظل مؤیدا بروح واحدة و هى روح القدس و قد مر أنه کان مع النبی &laquo;ص&raquo; و هو أعظم من جبرئیل و غیره فبذلک الروح کان النبی و عترته صلّى اللّه علیهم یعبدون اللّه تعالى و &laquo;لذلک&raquo; یعنى لتأییدهم بذلک الروح فى أول الفطرة الروحانیة خلقهم فى النشأة الشهودیة حلماء علماء بررة أصفیاء فى أول الفطرة الشهودیة الجسمانیة&raquo;\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;',''),(65,'tr69','<p>\r\n	<br />\r\n	&nbsp;İmam Humeyni (r.a) benzeri bir soruya yanıtta ş&ouml;yle buyurmuştur: Ge&ccedil;miş farz namazların kazası farzdır ve s&uuml;nnet namazlarını kılmayla bir &ccedil;elişki arz etmez. Lakin s&uuml;nnet namazı, farz namazın kazasının yerini almaz.[1] Bundan dolayı her ne kadar s&uuml;nnet namazları bir&ccedil;ok fazilete sahip olsa da sizin kaza namazınız olması nedeniyle edebildiğiniz &ouml;l&ccedil;&uuml;de ve bir program d&acirc;hilinde tedrici olarak kaza namazlarınızı da yerine getirmeniz gerekir; &ccedil;&uuml;nk&uuml; dini &ouml;ğretilerde farzlar ile &ccedil;elişmesi durumunda s&uuml;nnetlerin yerine getirilmesi men edilmiştir. Bu hususta &uuml;&ccedil; rivayeti aktarmakla yetiniyoruz:</p>\r\n\r\n<p>\r\n	1. Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: Her ne zaman s&uuml;nnetler farzlara zarar verirse (ve farzların yapılmasına engel olursa) onları terk edin.[2]</p>\r\n\r\n<p>\r\n	2. M&uuml;minlerin &Ouml;nderi (a.s) ş&ouml;yle buyurmuştur: Eğer s&uuml;nnetler farzlara zarar getirirse insanı Allah&rsquo;a yaklaştırmaz.[3]</p>\r\n\r\n<p>\r\n	3. Aynı şekilde M&uuml;minlerin &Ouml;nderi (a.s) ş&ouml;yle buyurmuştur: Eğer s&uuml;nnetler farzlara zarar getirise s&uuml;nnetleri terk edin.[4]</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Humeyni, Seyit Ruhullah, İstiftaat, c. 1, s. 187, Defter-i İntişaratı İslami, Kum, 1422 h.k.</p>\r\n\r\n<p>\r\n	[2] İbn. Şu&rsquo;be, Hasan b. Ali, Tuhefu&rsquo;l-Ukul, s. 236, Muhakkık ve musahhıh: Gaffari, Ali Ekber, Terc&uuml;me Kemere&rsquo;i, Muhammed Bakır, Kitap&ccedil;i, Tahran, &ccedil;apı şeşum, 1376 h.ş.</p>\r\n\r\n<p>\r\n	[3] Şerifu&rsquo;r-Rezi, Muhammed b. H&uuml;seyin, Nehc&uuml;&rsquo;l-Belağa, s. 475, Salih, Subhi, Hicret, Kum, &ccedil;apı evel, 1414 h.k.</p>\r\n\r\n<p>\r\n	[4] a.g.e, s. 525.</p>\r\n','','&nbsp;İmam Humeyni (r.a) benzeri bir soruya yanıtta ş&ouml;yle buyurmuştur: Ge&ccedil;miş farz namazların kazası farzdır ve s&uuml;nnet namazlarını kılmayla bir &ccedil;elişki arz etmez. Lakin s&uuml;nnet namazı, farz namazın kazasının yerini almaz.[1] Bundan dolayı her ne kadar s&uuml;nnet namazları bir&ccedil;ok fazilete sahip olsa da sizin kaza namazınız olması nedeniyle edebildiğiniz &ouml;l&ccedil;&uuml;de ve bir program d&acirc;hilinde tedrici olarak kaza namazlarınızı da yerine getirmeniz gerekir; &ccedil;&uuml;nk&uuml; dini &ouml;ğretilerde farzlar ile &ccedil;elişmesi durumunda s&uuml;nnetlerin yerine getirilmesi men edilmiştir. Bu hususta &uuml;&ccedil; rivayeti aktarmakla yetiniyoruz:\r\n\r\n\r\n	1. Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: Her ne zaman s&uuml;nnetler farzlara zarar verirse (ve farzların yapılmasına engel olursa) onları terk edin.[2]\r\n\r\n\r\n	2. M&uuml;minlerin &Ouml;nderi (a.s) ş&ouml;yle buyurmuştur: Eğer s&uuml;nnetler farzlara zarar getirirse insanı Allah&rsquo;a yaklaştırmaz.[3]\r\n\r\n\r\n	3. Aynı şekilde M&uuml;minlerin &Ouml;nderi (a.s) ş&ouml;yle buyurmuştur: Eğer s&uuml;nnetler farzlara zarar getirise s&uuml;nnetleri terk edin.[4]\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Humeyni, Seyit Ruhullah, İstiftaat, c. 1, s. 187, Defter-i İntişaratı İslami, Kum, 1422 h.k.\r\n\r\n\r\n	[2] İbn. Şu&rsquo;be, Hasan b. Ali, Tuhefu&rsquo;l-Ukul, s. 236, Muhakkık ve musahhıh: Gaffari, Ali Ekber, Terc&uuml;me Kemere&rsquo;i, Muhammed Bakır, Kitap&ccedil;i, Tahran, &ccedil;apı şeşum, 1376 h.ş.\r\n\r\n\r\n	[3] Şerifu&rsquo;r-Rezi, Muhammed b. H&uuml;seyin, Nehc&uuml;&rsquo;l-Belağa, s. 475, Salih, Subhi, Hicret, Kum, &ccedil;apı evel, 1414 h.k.\r\n\r\n\r\n	[4] a.g.e, s. 525.',''),(66,'tr70','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Değerli kullanıcı;</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bu fenomenin varlığının esası, onun vasıtasıyla tedavide bulunmak ve hakkında sayılan etkiler hen&uuml;z ispatlanmış değildir ve bu meseleyi dile getiren kişilerin vehimlerinden kaynaklanmış olması da muhtemeldir. Bundan dolayı bazı b&uuml;y&uuml;k taklit mercileri, ipham taşıması nedeniyle soruya cevap vermekten ka&ccedil;ınmışlardır. Her haliyle diğer b&uuml;y&uuml;k taklit mercilerinin bu soruya vermiş oldukları cevap aşağıda belirtilmiştir:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Hz. Ayetullah Uzma MekarimŞirazi&rsquo;nin (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:</strong></p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Enerji tedavisi kendi başına bir sakınca taşımaz, lakin haram bir hususu gerektirirse caiz değildir.&nbsp;</p>\r\n</div>\r\n','','Değerli kullanıcı;\r\n\r\n	\r\n		Bu fenomenin varlığının esası, onun vasıtasıyla tedavide bulunmak ve hakkında sayılan etkiler hen&uuml;z ispatlanmış değildir ve bu meseleyi dile getiren kişilerin vehimlerinden kaynaklanmış olması da muhtemeldir. Bundan dolayı bazı b&uuml;y&uuml;k taklit mercileri, ipham taşıması nedeniyle soruya cevap vermekten ka&ccedil;ınmışlardır. Her haliyle diğer b&uuml;y&uuml;k taklit mercilerinin bu soruya vermiş oldukları cevap aşağıda belirtilmiştir:\r\n\r\n	\r\n		Hz. Ayetullah Uzma MekarimŞirazi&rsquo;nin (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:\r\n\r\n	\r\n		Enerji tedavisi kendi başına bir sakınca taşımaz, lakin haram bir hususu gerektirirse caiz değildir.&nbsp;',''),(67,'tr71','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İslam mektebinde hulul ve reenkarnasyon meselesi ahiret, cennet ve cehennemi inkar etmeyi getirmesi nedeniyle reddedilmiştir, ancak ruhların varlığını idrak etmek ve bir t&uuml;r onlar ile irtibata ge&ccedil;mek her ne kadar tavsiye edilmemişse de imkan d&acirc;hilindedir. Aynı şekilde bireyin i&ccedil;inin ıslah edilmesi ve bu t&uuml;r fenomenlerin ortaya &ccedil;ıkmasının k&ouml;k&uuml;n&uuml; kurutmak ile bir irtibatı olmayan dış bir etken sıfatıyla savunma ışınlarına sığınmak, ger&ccedil;ekte yanlış bir s&uuml;recin doğal neticesinden ka&ccedil;mak ve yoldaki sapkınlığın getirilerinden uzaklaşmaktan ibarettir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;İslam mektebinde hulul ve reenkarnasyon meselesi cennet, cehennem ve ahireti ink&acirc;r etmeyi gerektirdiğinden reddedilmiştir[1], ancak ruhların varlığını idrak etmek ve bir t&uuml;r onlar ile irtibata kurmak her ne kadar tavsiye edilmemişse de imkan d&acirc;hilindedir. Bir takım ruhsal ve psikolojik fenomenlerin ortaya &ccedil;ıkması ve mistisizm iddiasında bulunan ekollerde onların anlaşılamaması reenkarnasyon vehmine neden olmuştur. Onlar, bazı ruhların başka insanların bedenlerine girdiğini sanmışlardır. Bu konu (hulul ve reenkarnasyon vehmi) hem Allah&rsquo;ın ruhu, hem insan ruhları ve hem de cin ve şeytanlar hakkında dile getirilmektedir. Ayrıca mistisizmde dile getirilen tecelli ve zuhur konusu ve de ruhsal ve diğer irtibatlar meselesi reenkarnasyon dışındadır ve kendi yerinde bu konulara değinilmelidir.</p>\r\n\r\n<p>\r\n	Reenkarnasyon bu cihetten k&uuml;f&uuml;rd&uuml;r ve batıl[2]</p>\r\n\r\n<p>\r\n	Bu, dar g&ouml;r&uuml;şl&uuml;l&uuml;klerden olmuştur h&acirc;sıl&hellip;</p>\r\n\r\n<p>\r\n	&hellip;.</p>\r\n\r\n<p>\r\n	Bu reenkarnasyon değildi</p>\r\n\r\n<p>\r\n	Tecelli halinde zuhurlardan ibaretti[3]</p>\r\n\r\n<p>\r\n	Ruhlar, gaybi varlıklar ve bir&ccedil;ok zihni, ruhi ve psikolojik fenomenler ile irtibata ge&ccedil;menin imk&acirc;nı ve bunlardan hasıl olan sayılmayacak etki ve tesirler ayrı bir şekilde dile getirilmeli ve incelenmelidir. Ancak kesin olan şey, bu fenomenler ile bilerek uğraşmanın ve onları hedef karar kılmanın irfanın gayesinden &ccedil;ok uzak olduğudur. Bu meselelere girişmek, asıl hedeften sapmanın yanı sıra her t&uuml;rl&uuml; ruhsal ve psikolojik sorunları arttıracaktır; &ouml;zellikle birey bu yolda salih bir ferdin ve k&acirc;mil bir arifin kılavuzluğundan yoksun olursa problemleri daha &ccedil;oğalacaktır. Olumsuz dalgaların etkisi karşısında veya menfi fenomenleri def etmede bir muhafız tabakası icat ettiği iddiasını g&uuml;den ve genellikle bu hususlara karşı koymak i&ccedil;in &ouml;ğrenci veya hasta veyahut isteyen şahsa bildirilen &ldquo;savunma ışınları&rdquo; teriminin mahiyeti bizzat iddia sahipleri i&ccedil;in de me&ccedil;huld&uuml;r ve pratikte bazı bireylerin ele ge&ccedil;irdiği ve başkalarına intikal ettirdiği bir tefviz unvanıdır. Bu intikal boyunca &ndash;bunu yanlışlıkla kutsal ruh ve tanrıya isnat etmeleri de muhtemeldir- istenmeyen ve menfi ruhsal fenomenlerin def edildiği iddiası g&uuml;d&uuml;lmektedir. Bununla birlikte bireyin başka bir defa daha benzeri sorunlara maruz kalması da muhtemeldir. Bazı ruhsal ve psikolojik fenomenlere karşı koymak i&ccedil;in bireyin başka etkenler kanalıyla korunup korunamayacağı konusu ayrı bir şekilde ameli irfanın bir konusu olarak ruhsal yansımalar ve onun muhtemel neticeleri boyutunda incelenebilir; ancak burada iki &ouml;nemli noktayı hatırlatmak gerekir: Birincisi, kamil bir tarikat esasınca m&uuml;spet veya menfi hi&ccedil;bir fenomen nedensiz değildir. Eğer birey herhangi bir nedenden &ouml;t&uuml;r&uuml; bu c&uuml;mleden olmak &uuml;zere ruhsal algılarında menfi konular ve bazı zararlar ile karşı karşıya gelirse bu direkt olarak bireyin kendi i&ccedil;indeki bağlılık ve sapmalar ile irtibatlı sayılır ve esasen irfanın asıl g&ouml;revi bu bağlılıkları yok etmek i&ccedil;in yolcuya yardımcı olmaktır. Bu y&uuml;zden k&acirc;mil &uuml;stat nefsin tezkiye edilmesi ve bağlılıklardan kurtulma noktasında itminan sahibi olmadan yolcuyu bu ruhsal meseleler ile y&uuml;z y&uuml;ze getirmez; &ccedil;&uuml;nk&uuml; bu ona hi&ccedil;bir fayda sağlamaz, aksine ruhsal bozukluklara veya bireyin ruhsal d&uuml;zlemde daha şiddetli sapkınlıklara y&ouml;nelmesine neden olur. Bu problemler bağdaşır tek&acirc;m&uuml;l&uuml;n yeri olmadığı ruhun tabii olmayan bir şekilde ve ters bir s&uuml;re&ccedil; i&ccedil;inde kendi &ouml;z&uuml;ndeki kirlerin pen&ccedil;esinden kurtulmadan gerekli olmayan mavera tecr&uuml;beleri ile uğraşması yolunda ortaya &ccedil;ıkar. Bunun ortaya &ccedil;ıkma sebebi de genellikle şeytanidir. İkincisi, eğer birey herhangi bir delilden &ouml;t&uuml;r&uuml; b&ouml;yle sorunlara maruz kalırsa, elbette doğru yol vasıtasıyla bu sorunlardan kurtulmak imk&acirc;n d&acirc;hilindedir. Ger&ccedil;ek irfanda şeriat ve takvaya k&acirc;mil bir şekilde bağlı olmaktan ve iman veya ilahi veliler kanalıyla ilahi hidayet ve velayet egemenliğine girmekten başka hi&ccedil;bir korunak mevcut değildir. Bu y&uuml;zden takva sahibi temiz ve k&acirc;mil bir arifin terbiyesi altında bulunan kişiler, asla b&ouml;yle ruhsal ve psikolojik tehlikelere maruz kalmaz ve savunma ışınları gibi şeylere de ihtiya&ccedil; duymazlar. Genel olarak bireyin karşılaştığı bu istenmeyen fenomenlerin t&uuml;m&uuml; ger&ccedil;ekte bizzat kendisinin isteğiyle &ccedil;ağrılmıştır. Birey belirgin olarak b&ouml;yle bir istekte bulunmamış olabilir, lakin metafizik g&uuml;&ccedil;leri elde etmek ve şahsi arzulara ulaşmaktan başka bir hedefi olmayan temizlenmemiş bir nefis ile kendini tanınmamış ve ş&uuml;pheli g&uuml;&ccedil;lerin &ouml;n&uuml;ne bıraktığı vakit, ger&ccedil;ekte &ouml;nceden b&ouml;yle hadiselerin ger&ccedil;ekleşme iznini vermiş sayılır. Bundan dolayı giderilmesi i&ccedil;in savunma ışınlarına sığınılan ruhsal muhtemel zarar, ger&ccedil;ekte bireyin i&ccedil;indeki sapma altyapılarında yer alır. Bu hususlar, bunun altyapılarını ortadan kaldırmayla, bireysel menfaatler elde etmek i&ccedil;in dış g&uuml;&ccedil;lere sığınmaktan vazge&ccedil;mekle ve nefis tezkiyesi ve irfandan ibaret asıl hedefe varmaya &ccedil;alışmayla tedrici olarak ortadan kalkar. Aynı şekilde bireyin i&ccedil;inin ıslah edilmesi ve bu t&uuml;r fenomenlerin ortaya &ccedil;ıkmasının k&ouml;k&uuml;n&uuml; kurutmak ile bir irtibatı olmayan dış bir etken sıfatıyla savunma ışınlarına sığınmak, ger&ccedil;ekte yanlış bir s&uuml;recin doğal neticesinden ka&ccedil;mak ve yoldaki sapkınlığın getirilerinden uzaklaşmaktan ibarettir. Bu, bir hastalığı temelden tedavi etmek yerine onun zahirdeki belirtilerini gidermemize benzer. İnsan ilahi şeriata ameli olarak bağlılık g&ouml;stermek ihtiyacı duymadan, ahlaki yapılandırma ve nefis tezkiyesine &ouml;nem vermeden, bir hastalığı tedavi etmek gibi menfaatleri elde etmek veya mistik tecr&uuml;beler elde etmek &uuml;midiyle kendi &ouml;z&uuml;n&uuml; tamamıyla bilinmeyen, muğlak ve tanınmaz g&uuml;&ccedil;lerin inisiyatifine bırakıyorsa (&ouml;yle ki iddia esasınca hatta bu hususlara inanmak bile gerekli değildir), esasen şeytani g&uuml;&ccedil;lerin sızması i&ccedil;in en olanaklı altyapı hazırlanmış olur. Bu, yolcu veya &ouml;ğrenci veya hastayı s&uuml;rekli giriftleşen bir takım hususlar ile &ccedil;atışır kılar ve hi&ccedil; kimse de buna maruz kalan kişiye kılavuzluk etme ve kendisini hidayete erdirmek sorumluluğu &uuml;stlenmez. Bug&uuml;n bir&ccedil;ok psikolojik, meta psikolojik ve mistik okul, değişik toplumların dinsel inan&ccedil;ları, k&uuml;lt&uuml;r ve kavramlarıyla koordineli bir halde sunulmaktadır. Bu, doğal olarak ilgi duyanlar i&ccedil;in geniş &ccedil;aplı ama sahte bir heyecan yaratmaktadır. Lakin bu dinsel kabuk ve deri &ccedil;ekicilikten başka reel vakıada pek &ouml;nemli bir değişiklik yaratmamaktadır. Bildiğimiz &uuml;zere değişik toplumlarda bu gibi okullardan onlarca ekol ve &uuml;stat t&uuml;remiştir. Neticede bazı ruhsal g&uuml;&ccedil;lerden istifade etmek ve m&uuml;ritler tarafından bunun pekiştirilmesinden başka bunların bir kanıtsallığı bulunmamakta ve insanların bilgisel ve mistik ihtiya&ccedil;larını yanıtlayamamaktadırlar. Bu nedenle İslam irfanında k&acirc;mil &uuml;stat ve ermiş arif &ccedil;ok kere vurgulanmıştır; &ccedil;&uuml;nk&uuml; b&ouml;yle bir fert doğru yolda mistik terbiyeyi &uuml;stlenir ve mistik hususların mahiyetine dair tam bir bilgi ve bilin&ccedil; taşır. B&ouml;yle bir mistisizmin temel taşı, takva derecelerinde y&uuml;kselmek ve t&uuml;m d&uuml;nyevi isteklerden arınmaktır. Lakin bunun tersine eksik okullarda bir taraftan ruhsal ve psikolojik algılar ve &ouml;te taraftan da bunların mahiyetine y&ouml;nelik katmerli cehalet bireyi m&uuml;phem ve tanınmaz bir d&uuml;nyada yalnız başına bırakır. Bu, genel olarak mistik tecr&uuml;be ve ruhsal meselelere geleneksel ve modern şekliyle ilgi duyan kimseleri tehdit eden bir tehlikedir. &Ouml;nceki d&ouml;nemlerde de irfan yolunda bu sorunlar mevcuttu. Bu y&uuml;zden irfan yolunda hareket etmek (veya metafizik tecr&uuml;belere ermek) i&ccedil;in masum imam veya Allah&rsquo;a doğru yapılan yolculuğu sona ulaştırmış k&acirc;mil bir arifin eksende bulunası ve irşadı yolun zorunluluklarındandır. Aksi takdirde bir&ccedil;ok sapma ihtimali mevcuttur ve en sonda bunun zarar ve ziyanları faydalarından daha &ccedil;ok olacaktır. &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;---------</p>\r\n\r\n<p>\r\n	[1] Daha fazla bilgi edinmek i&ccedil;in bkz: İslam&rsquo;ın Bakışında Reenkarnasyon, Soru: 3375 (Site: 3678).</p>\r\n\r\n<p>\r\n	[2] Şeyh Mauhmut Şebisteri, G&uuml;lşeniraz.</p>\r\n\r\n<p>\r\n	[3] a.g.e.</p>\r\n','İslam mektebinde hulul ve reenkarnasyon meselesi ahiret, cennet ve cehennemi inkar etmeyi getirmesi nedeniyle reddedilmiştir, ancak ruhların varlığını idrak etmek ve bir t&uuml;r onlar ile irtibata ge&ccedil;mek her ne kadar tavsiye edilmemişse de imkan d&acirc;hilindedir. Aynı şekilde bireyin i&ccedil;inin ıslah edilmesi ve bu t&uuml;r fenomenlerin ortaya &ccedil;ıkmasının k&ouml;k&uuml;n&uuml; kurutmak ile bir irtibatı olmayan dış bir etken sıfatıyla savunma ışınlarına sığınmak, ger&ccedil;ekte yanlış bir s&uuml;recin doğal neticesinden ka&ccedil;mak ve yoldaki sapkınlığın getirilerinden uzaklaşmaktan ibarettir.','&nbsp;İslam mektebinde hulul ve reenkarnasyon meselesi cennet, cehennem ve ahireti ink&acirc;r etmeyi gerektirdiğinden reddedilmiştir[1], ancak ruhların varlığını idrak etmek ve bir t&uuml;r onlar ile irtibata kurmak her ne kadar tavsiye edilmemişse de imkan d&acirc;hilindedir. Bir takım ruhsal ve psikolojik fenomenlerin ortaya &ccedil;ıkması ve mistisizm iddiasında bulunan ekollerde onların anlaşılamaması reenkarnasyon vehmine neden olmuştur. Onlar, bazı ruhların başka insanların bedenlerine girdiğini sanmışlardır. Bu konu (hulul ve reenkarnasyon vehmi) hem Allah&rsquo;ın ruhu, hem insan ruhları ve hem de cin ve şeytanlar hakkında dile getirilmektedir. Ayrıca mistisizmde dile getirilen tecelli ve zuhur konusu ve de ruhsal ve diğer irtibatlar meselesi reenkarnasyon dışındadır ve kendi yerinde bu konulara değinilmelidir.\r\n\r\n\r\n	Reenkarnasyon bu cihetten k&uuml;f&uuml;rd&uuml;r ve batıl[2]\r\n\r\n\r\n	Bu, dar g&ouml;r&uuml;şl&uuml;l&uuml;klerden olmuştur h&acirc;sıl&hellip;\r\n\r\n\r\n	&hellip;.\r\n\r\n\r\n	Bu reenkarnasyon değildi\r\n\r\n\r\n	Tecelli halinde zuhurlardan ibaretti[3]\r\n\r\n\r\n	Ruhlar, gaybi varlıklar ve bir&ccedil;ok zihni, ruhi ve psikolojik fenomenler ile irtibata ge&ccedil;menin imk&acirc;nı ve bunlardan hasıl olan sayılmayacak etki ve tesirler ayrı bir şekilde dile getirilmeli ve incelenmelidir. Ancak kesin olan şey, bu fenomenler ile bilerek uğraşmanın ve onları hedef karar kılmanın irfanın gayesinden &ccedil;ok uzak olduğudur. Bu meselelere girişmek, asıl hedeften sapmanın yanı sıra her t&uuml;rl&uuml; ruhsal ve psikolojik sorunları arttıracaktır; &ouml;zellikle birey bu yolda salih bir ferdin ve k&acirc;mil bir arifin kılavuzluğundan yoksun olursa problemleri daha &ccedil;oğalacaktır. Olumsuz dalgaların etkisi karşısında veya menfi fenomenleri def etmede bir muhafız tabakası icat ettiği iddiasını g&uuml;den ve genellikle bu hususlara karşı koymak i&ccedil;in &ouml;ğrenci veya hasta veyahut isteyen şahsa bildirilen &ldquo;savunma ışınları&rdquo; teriminin mahiyeti bizzat iddia sahipleri i&ccedil;in de me&ccedil;huld&uuml;r ve pratikte bazı bireylerin ele ge&ccedil;irdiği ve başkalarına intikal ettirdiği bir tefviz unvanıdır. Bu intikal boyunca &ndash;bunu yanlışlıkla kutsal ruh ve tanrıya isnat etmeleri de muhtemeldir- istenmeyen ve menfi ruhsal fenomenlerin def edildiği iddiası g&uuml;d&uuml;lmektedir. Bununla birlikte bireyin başka bir defa daha benzeri sorunlara maruz kalması da muhtemeldir. Bazı ruhsal ve psikolojik fenomenlere karşı koymak i&ccedil;in bireyin başka etkenler kanalıyla korunup korunamayacağı konusu ayrı bir şekilde ameli irfanın bir konusu olarak ruhsal yansımalar ve onun muhtemel neticeleri boyutunda incelenebilir; ancak burada iki &ouml;nemli noktayı hatırlatmak gerekir: Birincisi, kamil bir tarikat esasınca m&uuml;spet veya menfi hi&ccedil;bir fenomen nedensiz değildir. Eğer birey herhangi bir nedenden &ouml;t&uuml;r&uuml; bu c&uuml;mleden olmak &uuml;zere ruhsal algılarında menfi konular ve bazı zararlar ile karşı karşıya gelirse bu direkt olarak bireyin kendi i&ccedil;indeki bağlılık ve sapmalar ile irtibatlı sayılır ve esasen irfanın asıl g&ouml;revi bu bağlılıkları yok etmek i&ccedil;in yolcuya yardımcı olmaktır. Bu y&uuml;zden k&acirc;mil &uuml;stat nefsin tezkiye edilmesi ve bağlılıklardan kurtulma noktasında itminan sahibi olmadan yolcuyu bu ruhsal meseleler ile y&uuml;z y&uuml;ze getirmez; &ccedil;&uuml;nk&uuml; bu ona hi&ccedil;bir fayda sağlamaz, aksine ruhsal bozukluklara veya bireyin ruhsal d&uuml;zlemde daha şiddetli sapkınlıklara y&ouml;nelmesine neden olur. Bu problemler bağdaşır tek&acirc;m&uuml;l&uuml;n yeri olmadığı ruhun tabii olmayan bir şekilde ve ters bir s&uuml;re&ccedil; i&ccedil;inde kendi &ouml;z&uuml;ndeki kirlerin pen&ccedil;esinden kurtulmadan gerekli olmayan mavera tecr&uuml;beleri ile uğraşması yolunda ortaya &ccedil;ıkar. Bunun ortaya &ccedil;ıkma sebebi de genellikle şeytanidir. İkincisi, eğer birey herhangi bir delilden &ouml;t&uuml;r&uuml; b&ouml;yle sorunlara maruz kalırsa, elbette doğru yol vasıtasıyla bu sorunlardan kurtulmak imk&acirc;n d&acirc;hilindedir. Ger&ccedil;ek irfanda şeriat ve takvaya k&acirc;mil bir şekilde bağlı olmaktan ve iman veya ilahi veliler kanalıyla ilahi hidayet ve velayet egemenliğine girmekten başka hi&ccedil;bir korunak mevcut değildir. Bu y&uuml;zden takva sahibi temiz ve k&acirc;mil bir arifin terbiyesi altında bulunan kişiler, asla b&ouml;yle ruhsal ve psikolojik tehlikelere maruz kalmaz ve savunma ışınları gibi şeylere de ihtiya&ccedil; duymazlar. Genel olarak bireyin karşılaştığı bu istenmeyen fenomenlerin t&uuml;m&uuml; ger&ccedil;ekte bizzat kendisinin isteğiyle &ccedil;ağrılmıştır. Birey belirgin olarak b&ouml;yle bir istekte bulunmamış olabilir, lakin metafizik g&uuml;&ccedil;leri elde etmek ve şahsi arzulara ulaşmaktan başka bir hedefi olmayan temizlenmemiş bir nefis ile kendini tanınmamış ve ş&uuml;pheli g&uuml;&ccedil;lerin &ouml;n&uuml;ne bıraktığı vakit, ger&ccedil;ekte &ouml;nceden b&ouml;yle hadiselerin ger&ccedil;ekleşme iznini vermiş sayılır. Bundan dolayı giderilmesi i&ccedil;in savunma ışınlarına sığınılan ruhsal muhtemel zarar, ger&ccedil;ekte bireyin i&ccedil;indeki sapma altyapılarında yer alır. Bu hususlar, bunun altyapılarını ortadan kaldırmayla, bireysel menfaatler elde etmek i&ccedil;in dış g&uuml;&ccedil;lere sığınmaktan vazge&ccedil;mekle ve nefis tezkiyesi ve irfandan ibaret asıl hedefe varmaya &ccedil;alışmayla tedrici olarak ortadan kalkar. Aynı şekilde bireyin i&ccedil;inin ıslah edilmesi ve bu t&uuml;r fenomenlerin ortaya &ccedil;ıkmasının k&ouml;k&uuml;n&uuml; kurutmak ile bir irtibatı olmayan dış bir etken sıfatıyla savunma ışınlarına sığınmak, ger&ccedil;ekte yanlış bir s&uuml;recin doğal neticesinden ka&ccedil;mak ve yoldaki sapkınlığın getirilerinden uzaklaşmaktan ibarettir. Bu, bir hastalığı temelden tedavi etmek yerine onun zahirdeki belirtilerini gidermemize benzer. İnsan ilahi şeriata ameli olarak bağlılık g&ouml;stermek ihtiyacı duymadan, ahlaki yapılandırma ve nefis tezkiyesine &ouml;nem vermeden, bir hastalığı tedavi etmek gibi menfaatleri elde etmek veya mistik tecr&uuml;beler elde etmek &uuml;midiyle kendi &ouml;z&uuml;n&uuml; tamamıyla bilinmeyen, muğlak ve tanınmaz g&uuml;&ccedil;lerin inisiyatifine bırakıyorsa (&ouml;yle ki iddia esasınca hatta bu hususlara inanmak bile gerekli değildir), esasen şeytani g&uuml;&ccedil;lerin sızması i&ccedil;in en olanaklı altyapı hazırlanmış olur. Bu, yolcu veya &ouml;ğrenci veya hastayı s&uuml;rekli giriftleşen bir takım hususlar ile &ccedil;atışır kılar ve hi&ccedil; kimse de buna maruz kalan kişiye kılavuzluk etme ve kendisini hidayete erdirmek sorumluluğu &uuml;stlenmez. Bug&uuml;n bir&ccedil;ok psikolojik, meta psikolojik ve mistik okul, değişik toplumların dinsel inan&ccedil;ları, k&uuml;lt&uuml;r ve kavramlarıyla koordineli bir halde sunulmaktadır. Bu, doğal olarak ilgi duyanlar i&ccedil;in geniş &ccedil;aplı ama sahte bir heyecan yaratmaktadır. Lakin bu dinsel kabuk ve deri &ccedil;ekicilikten başka reel vakıada pek &ouml;nemli bir değişiklik yaratmamaktadır. Bildiğimiz &uuml;zere değişik toplumlarda bu gibi okullardan onlarca ekol ve &uuml;stat t&uuml;remiştir. Neticede bazı ruhsal g&uuml;&ccedil;lerden istifade etmek ve m&uuml;ritler tarafından bunun pekiştirilmesinden başka bunların bir kanıtsallığı bulunmamakta ve insanların bilgisel ve mistik ihtiya&ccedil;larını yanıtlayamamaktadırlar. Bu nedenle İslam irfanında k&acirc;mil &uuml;stat ve ermiş arif &ccedil;ok kere vurgulanmıştır; &ccedil;&uuml;nk&uuml; b&ouml;yle bir fert doğru yolda mistik terbiyeyi &uuml;stlenir ve mistik hususların mahiyetine dair tam bir bilgi ve bilin&ccedil; taşır. B&ouml;yle bir mistisizmin temel taşı, takva derecelerinde y&uuml;kselmek ve t&uuml;m d&uuml;nyevi isteklerden arınmaktır. Lakin bunun tersine eksik okullarda bir taraftan ruhsal ve psikolojik algılar ve &ouml;te taraftan da bunların mahiyetine y&ouml;nelik katmerli cehalet bireyi m&uuml;phem ve tanınmaz bir d&uuml;nyada yalnız başına bırakır. Bu, genel olarak mistik tecr&uuml;be ve ruhsal meselelere geleneksel ve modern şekliyle ilgi duyan kimseleri tehdit eden bir tehlikedir. &Ouml;nceki d&ouml;nemlerde de irfan yolunda bu sorunlar mevcuttu. Bu y&uuml;zden irfan yolunda hareket etmek (veya metafizik tecr&uuml;belere ermek) i&ccedil;in masum imam veya Allah&rsquo;a doğru yapılan yolculuğu sona ulaştırmış k&acirc;mil bir arifin eksende bulunası ve irşadı yolun zorunluluklarındandır. Aksi takdirde bir&ccedil;ok sapma ihtimali mevcuttur ve en sonda bunun zarar ve ziyanları faydalarından daha &ccedil;ok olacaktır. &nbsp;\r\n\r\n\r\n	&nbsp;---------\r\n\r\n\r\n	[1] Daha fazla bilgi edinmek i&ccedil;in bkz: İslam&rsquo;ın Bakışında Reenkarnasyon, Soru: 3375 (Site: 3678).\r\n\r\n\r\n	[2] Şeyh Mauhmut Şebisteri, G&uuml;lşeniraz.\r\n\r\n\r\n	[3] a.g.e.'),(68,'tr72','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		&Uuml;mm&uuml; Ebiha, babasının annesi anlamındadır ve Bet&uuml;l ise erkeklere y&ouml;nelik hi&ccedil;bir meyil ve şehveti olmayan kadına denir. Hz. Peygamber (s.a.a) ş&ouml;yle buyurmuştur: Bet&uuml;l, asla adet g&ouml;rmeyen kadına denir; zira adet peygamber kızları i&ccedil;in g&uuml;zel değildir. Her ne kadar belirli ve normal bir yaşta b&uuml;t&uuml;n kadınların bedenlerinden adet kanının &ccedil;ıkması gerekiyorsa da y&uuml;ce Allah kendi &ouml;zel inayetiyle bazı kadınların bu kaideden m&uuml;stesna olmasını irade etmiştir. Kadınlar i&ccedil;in adet g&ouml;rmemek bir erdemdir. Hz. Fatıma&rsquo;ya (s.a) ek olarak Hz. Meryem (s.a) ve diğer peygamber kızları da asla adet g&ouml;rmemiştir. Bundan dolayı bir olgunun olağan dışı olması onun değer ve erdem ile &ccedil;elişmesine neden olmaz. Nitekim Hz. İsa&rsquo;nın (a.s) beşikteyken konuşması olağan&uuml;st&uuml; bir şeydi, lakin bu husus b&uuml;y&uuml;k bir mucize sıfatıyla Hz. İsa&rsquo;nın (a.s) n&uuml;b&uuml;vveti ve y&uuml;ce annesi Hz. Meryem&rsquo;in (s.a) iffetinin deliliydi.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Hz. Fatıma&rsquo;nın (s.a) lakap ve k&uuml;nyelerinden biri &Uuml;mm&uuml; Ebiha ve bir diğeri ise Bet&uuml;l&rsquo;d&uuml;r. &Uuml;mm&uuml; Ebiha Hz. Peygamber&rsquo;in (s.a.a) kızına verdiği babasının annesi anlamına gelen bir lakaptır. &Ccedil;&uuml;nk&uuml; Hz. Peygamber (s.a.a) k&uuml;&ccedil;&uuml;k yaşlarda annesini yitirmiş ve t&uuml;m bereketli &ouml;mr&uuml;n&uuml; zorlukla ge&ccedil;irmişti. Hz. Hatice ile evlenmeden &ouml;nce ve hatta ondan sonra s&uuml;rekli m&uuml;şriklerin eziyetine maruz kalmıştı. Bu durumlarda kendisinin aziz kızı Hz. Fatıma (s.a) k&uuml;&ccedil;&uuml;k bir &ccedil;ocuk olmasına rağmen bir kelebeğin mum etrafında d&ouml;nmesi gibi babasının etrafında d&ouml;n&uuml;yor, hi&ccedil;bir zaman ondan ayrılmıyor, onun h&uuml;zn&uuml;n&uuml; giderme noktasında elinden ne geliyorsa yapıyor ve babasına teselli veriyordu. Hz. Peygamber (s.a.a) onun bu şefkatini g&ouml;r&uuml;nce g&ouml;zyaşı d&ouml;kmekte ve o babasının annesidir diye buyurmaktaydı. Bu k&uuml;nyeyi Şii ve S&uuml;nniler nakletmiş ve manası hakkında bir takım beyanatlarda bulunmuşlardır. Belirtilenlere ek olarak bunun manası bağlamında belki de en &ouml;nemli y&ouml;n &ldquo;&Uuml;m&rdquo; (anne) s&ouml;zc&uuml;ğ&uuml;n&uuml;n s&ouml;zl&uuml;kte maksat ve gaye anlamında da belirtilmiş olmasıdır. Hz. Fatıma (s.a) peygamberlik ağacının semeresi ve son Peygamberin (s.a.a) &ouml;mr&uuml;n&uuml;n h&acirc;sılı olması nedeniyle ona babasının annesi demekteydiler. Hz. Peygamberin (s.a.a) hayatının ger&ccedil;ek hedefi, semeresi ve gayesi oydu.</p>\r\n\r\n<p>\r\n	Bet&uuml;l &ldquo;betel&rdquo; k&ouml;k&uuml;nden t&uuml;reyip kesmek manasına gelir ve değişik manalarda kullanılır:</p>\r\n\r\n<p>\r\n	1. Bet&uuml;l, erkeklere y&ouml;nelik hi&ccedil;bir meyil ve şehvet taşımayan kadına denir.[1]</p>\r\n\r\n<p>\r\n	2. Bet&uuml;l, diğer kadınlar ile temel farklılıkları olan kadına denir. Bazı kaynaklarda belirtildiği &uuml;zere Hz. Meryem ve Hz. Fatıma&rsquo;ya (s.a) Bet&uuml;l denmesinin sebebi, kendi zamanlarının kadınlarından erdem, din ve soy olarak farklı olmalarıdır.</p>\r\n\r\n<p>\r\n	3. Bet&uuml;l, d&uuml;nyevi ve maddi ilgilerden uzak olan kimseye denir. Hz. Meryem ve Hz. Fatıma&rsquo;ya (s.a) Bet&uuml;l denmesinin nedeni onların d&uuml;nya ile ilişkilerini koparıp y&uuml;ce Allah&rsquo;a y&ouml;nelmiş olmalarıdır.[2]</p>\r\n\r\n<p>\r\n	4. Bet&uuml;l, adet g&ouml;rmeyen kadına denir. Hz. Zehra&rsquo;ya (s.a) Bet&uuml;l lakabının verilmesinin sebebi onun hi&ccedil;bir zaman adet g&ouml;rmemiş olmasıdır.</p>\r\n\r\n<p>\r\n	Şeyh Saduk, Hz. Ali&rsquo;den (a.s) ş&ouml;yle nakleder: Allah Resul&uuml;&rsquo;nden (s.a.a) Bet&uuml;l&rsquo;&uuml;n manası nedir; sizden duyduğumuza g&ouml;re hem Hz. Meryem ve hem de Hz. Fatıma&rsquo;nın Bet&uuml;l olduğunu buyurmuşsunuz bunun anlamı nedir, diye sorulur. Hz. Peygamber (s.a.a) ş&ouml;yle buyurur: Bet&uuml;l, adet g&ouml;rmeyen kadına denir; zira adet g&ouml;rmek peygamber kızları i&ccedil;in g&uuml;zel değildir.[3] Aynı şekilde bir rivayette İmam Bakır (a.s) atalarından ş&ouml;yle nakletmiştir: Hz. Peygamberin kızı Hz.Fatıma (s.a.a)Tahire olarak adlandırılmıştır; zira Hz. Fatıma (s.a) her t&uuml;rl&uuml; kirden arıdır ve hi&ccedil;bir zaman adet ve nifas kanı g&ouml;rmemiştir.[4] Lakin bu hal Hz. Fatıma&rsquo;ya (s.a) &ouml;zg&uuml; değildir, ayeti şerife (A&rsquo;li İmran, 42), Şii ve S&uuml;nni fırkalardan nakledilen rivayetler ve de ilgili ayet hakkında yapılan yorumlar esasınca Hz. Meryem&rsquo;de asla adet g&ouml;rmemiştir.[5] Y&uuml;ce Allah bunu Hz. Meryem i&ccedil;in bir erdem olarak beyan etmektedir. Aynı şekilde nakledilen rivayetlere g&ouml;re t&uuml;m peygamber kızları da bu şekildedir; Hz. Peygamber (s.a.a) ş&ouml;yle buyurmuştur: Adet g&ouml;rmek, Peygamber kızları i&ccedil;in g&uuml;zel değildir.[6] Olağandışı bir &ouml;zellik, değer telakki edilebilir mi? Bunun her zaman değer telakki edilemeyeceğini s&ouml;ylemek gerekir. Lakin bir&ccedil;ok yerde olağandışı ve olağan&uuml;st&uuml; &ouml;zellikler taşımak b&uuml;y&uuml;k bir değer sayılır. Hz. İsa (a.s) doğduğu ilk g&uuml;nlerde beşikteyken konuşmuş ve ş&ouml;yle demiştir: &ldquo;Ş&uuml;phesiz ben Allah&rsquo;ın kuluyum. Bana kitabı (İncil&rsquo;i) verdi ve beni bir peygamber yaptı. Nerede olursam olayım beni kutlu ve erdemli kıldı ve bana yaşadığım s&uuml;rece namazı ve zek&acirc;tı emretti.Beni anama saygılı kıldı. Beni azgın bir zorba kılmadı.Doğduğum g&uuml;n, &ouml;leceğim g&uuml;n ve diriltileceğim g&uuml;n bana sel&acirc;m (esenlik verilmiştir).&rdquo;[7]Bu şekilde konuşmak normal değil, olağandışıdır. Lakin bu, Hz. İsa&rsquo;nın (a.s) b&uuml;y&uuml;k mucizelerinden ve kendisinin muhteşem erdemlerinden biri sayılır. Hz. İsa (a.s) bu mucizesi ile annesinin iffetini k&ouml;t&uuml; kimselerin iftiralarından korumuştur. Dolayısıyla her ne kadar adet yaşında olan kadınların adet g&ouml;rmemesi &ccedil;ok tehlikeli bir hastalığın g&ouml;stergesi olabilse ve bunun bir takım zararlar meydana getirmesi muhtemel olsa da y&uuml;ce Allah&rsquo;ın kudret ve hikmeti g&ouml;z &ouml;n&uuml;nde bulundurulduğunda, bu zararların Allah&rsquo;ın &ouml;zel olarak se&ccedil;tiği kimselere zarar vermesinin &ouml;n&uuml; alınabilir ve onların adet g&ouml;rmemesi bir &uuml;st&uuml;nl&uuml;k sayılabilir. Zira kadınlar belirli g&uuml;nlerde bir &ouml;z&uuml;r nedeniyle (adet gibi) namaz kılamaz, oru&ccedil; tutamaz, Mescid&uuml;&rsquo;l Haram ve Mescid-i Nebi&rsquo;ye giremez, mescitlerde duramaz ve Kur&rsquo;an lafız ve kelimelerine dokunamazlar. Lakin Hz. Zehra (s.a) y&uuml;ce Allah&rsquo;ın &ouml;zel inayet ve ilgisi sayesinde bu t&uuml;r kısıtlamalara sahip değildir. &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;----------</p>\r\n\r\n<p>\r\n	[1] Ferahidi Halil b. Ahmet, el-Ayn, c. 8, s. 124, Naşir: İntişaratı Hicret, Kum, 1410 h.k, &ccedil;apı dovvum.</p>\r\n\r\n<p>\r\n	[2] Meclisi, Muhammed Bakır, Biharu&rsquo;lEnvar, c. 43, s. 15.</p>\r\n\r\n<p>\r\n	[3] İlelu&rsquo;şŞerayi, c. 1, s. 181, hadis 144.</p>\r\n\r\n<p>\r\n	[4] Meclisi, Muhammed Bakır, Biharu&rsquo;lEnvar, c. 43, s. 19, hadis 20.</p>\r\n\r\n<p>\r\n	[5] Alusi, Seyyid Mahmut, Ruhu&rsquo;lMeani fi Tefsiri&rsquo;lKur&rsquo;ani&rsquo;l Azim, c. 2, s. 32, Daru&rsquo;lKutubu&rsquo;l İlmiye, Beyrut, &ccedil;apı evvel, 1415 h.k; Endulisi, Ebu Hayyan Muhammed b. Yusuf, el-Behr&rsquo;ul Muhit fi&rsquo;t Tefsir, c. 3, s. 146, Daru&rsquo;l Fikir, Beyrut, 1420 h.k; Fahru&rsquo;d Din Razi, Ebu Abdullah Muhammet b. &Ouml;mer, Mefatihu&rsquo;lGayb, c. 8, s. 218, Daruİhyau&rsquo;tTurasu&rsquo;l Arabi, Beyrut, 1420 h.k;&nbsp; Meclisi, Muhammed Bakır, Biharu&rsquo;lEnvar, c. 14, s. 193; Tabatabai, Muhammed H&uuml;seyin, Tefisiru&rsquo;l Mizan, Musevi Hamedani, Seyyid Muhammed Bakır, c. 3, s. 295, Naşir: Defteri İntişaratı İslami camiayı MuderrisiniHovzei ilmiyeyi Kum, Kum, &ccedil;apı pencum, 1374 h.ş. ve&hellip;</p>\r\n\r\n<p>\r\n	[6]Saduk, İlelu&rsquo;şŞerayi, c. 1, s. 181, hadis 144, naşir: Daveri.</p>\r\n\r\n<p>\r\n	[7] Meryem Suresi, 30-33. ayetler.</p>\r\n','&Uuml;mm&uuml; Ebiha, babasının annesi anlamındadır ve Bet&uuml;l ise erkeklere y&ouml;nelik hi&ccedil;bir meyil ve şehveti olmayan kadına denir. Hz. Peygamber (s.a.a) ş&ouml;yle buyurmuştur: Bet&uuml;l, asla adet g&ouml;rmeyen kadına denir; zira adet peygamber kızları i&ccedil;in g&uuml;zel değildir. Her ne kadar belirli ve normal bir yaşta b&uuml;t&uuml;n kadınların bedenlerinden adet kanının &ccedil;ıkması gerekiyorsa da y&uuml;ce Allah kendi &ouml;zel inayetiyle bazı kadınların bu kaideden m&uuml;stesna olmasını irade etmiştir. Kadınlar i&ccedil;in adet g&ouml;rmemek bir erdemdir. Hz. Fatıma&rsquo;ya (s.a) ek olarak Hz. Meryem (s.a) ve diğer peygamber kızları da asla adet g&ouml;rmemiştir. Bundan dolayı bir olgunun olağan dışı olması onun değer ve erdem ile &ccedil;elişmesine neden olmaz. Nitekim Hz. İsa&rsquo;nın (a.s) beşikteyken konuşması olağan&uuml;st&uuml; bir şeydi, lakin bu husus b&uuml;y&uuml;k bir mucize sıfatıyla Hz. İsa&rsquo;nın (a.s) n&uuml;b&uuml;vveti ve y&uuml;ce annesi Hz. Meryem&rsquo;in (s.a) iffetinin deliliydi.','&nbsp;Hz. Fatıma&rsquo;nın (s.a) lakap ve k&uuml;nyelerinden biri &Uuml;mm&uuml; Ebiha ve bir diğeri ise Bet&uuml;l&rsquo;d&uuml;r. &Uuml;mm&uuml; Ebiha Hz. Peygamber&rsquo;in (s.a.a) kızına verdiği babasının annesi anlamına gelen bir lakaptır. &Ccedil;&uuml;nk&uuml; Hz. Peygamber (s.a.a) k&uuml;&ccedil;&uuml;k yaşlarda annesini yitirmiş ve t&uuml;m bereketli &ouml;mr&uuml;n&uuml; zorlukla ge&ccedil;irmişti. Hz. Hatice ile evlenmeden &ouml;nce ve hatta ondan sonra s&uuml;rekli m&uuml;şriklerin eziyetine maruz kalmıştı. Bu durumlarda kendisinin aziz kızı Hz. Fatıma (s.a) k&uuml;&ccedil;&uuml;k bir &ccedil;ocuk olmasına rağmen bir kelebeğin mum etrafında d&ouml;nmesi gibi babasının etrafında d&ouml;n&uuml;yor, hi&ccedil;bir zaman ondan ayrılmıyor, onun h&uuml;zn&uuml;n&uuml; giderme noktasında elinden ne geliyorsa yapıyor ve babasına teselli veriyordu. Hz. Peygamber (s.a.a) onun bu şefkatini g&ouml;r&uuml;nce g&ouml;zyaşı d&ouml;kmekte ve o babasının annesidir diye buyurmaktaydı. Bu k&uuml;nyeyi Şii ve S&uuml;nniler nakletmiş ve manası hakkında bir takım beyanatlarda bulunmuşlardır. Belirtilenlere ek olarak bunun manası bağlamında belki de en &ouml;nemli y&ouml;n &ldquo;&Uuml;m&rdquo; (anne) s&ouml;zc&uuml;ğ&uuml;n&uuml;n s&ouml;zl&uuml;kte maksat ve gaye anlamında da belirtilmiş olmasıdır. Hz. Fatıma (s.a) peygamberlik ağacının semeresi ve son Peygamberin (s.a.a) &ouml;mr&uuml;n&uuml;n h&acirc;sılı olması nedeniyle ona babasının annesi demekteydiler. Hz. Peygamberin (s.a.a) hayatının ger&ccedil;ek hedefi, semeresi ve gayesi oydu.\r\n\r\n\r\n	Bet&uuml;l &ldquo;betel&rdquo; k&ouml;k&uuml;nden t&uuml;reyip kesmek manasına gelir ve değişik manalarda kullanılır:\r\n\r\n\r\n	1. Bet&uuml;l, erkeklere y&ouml;nelik hi&ccedil;bir meyil ve şehvet taşımayan kadına denir.[1]\r\n\r\n\r\n	2. Bet&uuml;l, diğer kadınlar ile temel farklılıkları olan kadına denir. Bazı kaynaklarda belirtildiği &uuml;zere Hz. Meryem ve Hz. Fatıma&rsquo;ya (s.a) Bet&uuml;l denmesinin sebebi, kendi zamanlarının kadınlarından erdem, din ve soy olarak farklı olmalarıdır.\r\n\r\n\r\n	3. Bet&uuml;l, d&uuml;nyevi ve maddi ilgilerden uzak olan kimseye denir. Hz. Meryem ve Hz. Fatıma&rsquo;ya (s.a) Bet&uuml;l denmesinin nedeni onların d&uuml;nya ile ilişkilerini koparıp y&uuml;ce Allah&rsquo;a y&ouml;nelmiş olmalarıdır.[2]\r\n\r\n\r\n	4. Bet&uuml;l, adet g&ouml;rmeyen kadına denir. Hz. Zehra&rsquo;ya (s.a) Bet&uuml;l lakabının verilmesinin sebebi onun hi&ccedil;bir zaman adet g&ouml;rmemiş olmasıdır.\r\n\r\n\r\n	Şeyh Saduk, Hz. Ali&rsquo;den (a.s) ş&ouml;yle nakleder: Allah Resul&uuml;&rsquo;nden (s.a.a) Bet&uuml;l&rsquo;&uuml;n manası nedir; sizden duyduğumuza g&ouml;re hem Hz. Meryem ve hem de Hz. Fatıma&rsquo;nın Bet&uuml;l olduğunu buyurmuşsunuz bunun anlamı nedir, diye sorulur. Hz. Peygamber (s.a.a) ş&ouml;yle buyurur: Bet&uuml;l, adet g&ouml;rmeyen kadına denir; zira adet g&ouml;rmek peygamber kızları i&ccedil;in g&uuml;zel değildir.[3] Aynı şekilde bir rivayette İmam Bakır (a.s) atalarından ş&ouml;yle nakletmiştir: Hz. Peygamberin kızı Hz.Fatıma (s.a.a)Tahire olarak adlandırılmıştır; zira Hz. Fatıma (s.a) her t&uuml;rl&uuml; kirden arıdır ve hi&ccedil;bir zaman adet ve nifas kanı g&ouml;rmemiştir.[4] Lakin bu hal Hz. Fatıma&rsquo;ya (s.a) &ouml;zg&uuml; değildir, ayeti şerife (A&rsquo;li İmran, 42), Şii ve S&uuml;nni fırkalardan nakledilen rivayetler ve de ilgili ayet hakkında yapılan yorumlar esasınca Hz. Meryem&rsquo;de asla adet g&ouml;rmemiştir.[5] Y&uuml;ce Allah bunu Hz. Meryem i&ccedil;in bir erdem olarak beyan etmektedir. Aynı şekilde nakledilen rivayetlere g&ouml;re t&uuml;m peygamber kızları da bu şekildedir; Hz. Peygamber (s.a.a) ş&ouml;yle buyurmuştur: Adet g&ouml;rmek, Peygamber kızları i&ccedil;in g&uuml;zel değildir.[6] Olağandışı bir &ouml;zellik, değer telakki edilebilir mi? Bunun her zaman değer telakki edilemeyeceğini s&ouml;ylemek gerekir. Lakin bir&ccedil;ok yerde olağandışı ve olağan&uuml;st&uuml; &ouml;zellikler taşımak b&uuml;y&uuml;k bir değer sayılır. Hz. İsa (a.s) doğduğu ilk g&uuml;nlerde beşikteyken konuşmuş ve ş&ouml;yle demiştir: &ldquo;Ş&uuml;phesiz ben Allah&rsquo;ın kuluyum. Bana kitabı (İncil&rsquo;i) verdi ve beni bir peygamber yaptı. Nerede olursam olayım beni kutlu ve erdemli kıldı ve bana yaşadığım s&uuml;rece namazı ve zek&acirc;tı emretti.Beni anama saygılı kıldı. Beni azgın bir zorba kılmadı.Doğduğum g&uuml;n, &ouml;leceğim g&uuml;n ve diriltileceğim g&uuml;n bana sel&acirc;m (esenlik verilmiştir).&rdquo;[7]Bu şekilde konuşmak normal değil, olağandışıdır. Lakin bu, Hz. İsa&rsquo;nın (a.s) b&uuml;y&uuml;k mucizelerinden ve kendisinin muhteşem erdemlerinden biri sayılır. Hz. İsa (a.s) bu mucizesi ile annesinin iffetini k&ouml;t&uuml; kimselerin iftiralarından korumuştur. Dolayısıyla her ne kadar adet yaşında olan kadınların adet g&ouml;rmemesi &ccedil;ok tehlikeli bir hastalığın g&ouml;stergesi olabilse ve bunun bir takım zararlar meydana getirmesi muhtemel olsa da y&uuml;ce Allah&rsquo;ın kudret ve hikmeti g&ouml;z &ouml;n&uuml;nde bulundurulduğunda, bu zararların Allah&rsquo;ın &ouml;zel olarak se&ccedil;tiği kimselere zarar vermesinin &ouml;n&uuml; alınabilir ve onların adet g&ouml;rmemesi bir &uuml;st&uuml;nl&uuml;k sayılabilir. Zira kadınlar belirli g&uuml;nlerde bir &ouml;z&uuml;r nedeniyle (adet gibi) namaz kılamaz, oru&ccedil; tutamaz, Mescid&uuml;&rsquo;l Haram ve Mescid-i Nebi&rsquo;ye giremez, mescitlerde duramaz ve Kur&rsquo;an lafız ve kelimelerine dokunamazlar. Lakin Hz. Zehra (s.a) y&uuml;ce Allah&rsquo;ın &ouml;zel inayet ve ilgisi sayesinde bu t&uuml;r kısıtlamalara sahip değildir. &nbsp;\r\n\r\n\r\n	&nbsp;----------\r\n\r\n\r\n	[1] Ferahidi Halil b. Ahmet, el-Ayn, c. 8, s. 124, Naşir: İntişaratı Hicret, Kum, 1410 h.k, &ccedil;apı dovvum.\r\n\r\n\r\n	[2] Meclisi, Muhammed Bakır, Biharu&rsquo;lEnvar, c. 43, s. 15.\r\n\r\n\r\n	[3] İlelu&rsquo;şŞerayi, c. 1, s. 181, hadis 144.\r\n\r\n\r\n	[4] Meclisi, Muhammed Bakır, Biharu&rsquo;lEnvar, c. 43, s. 19, hadis 20.\r\n\r\n\r\n	[5] Alusi, Seyyid Mahmut, Ruhu&rsquo;lMeani fi Tefsiri&rsquo;lKur&rsquo;ani&rsquo;l Azim, c. 2, s. 32, Daru&rsquo;lKutubu&rsquo;l İlmiye, Beyrut, &ccedil;apı evvel, 1415 h.k; Endulisi, Ebu Hayyan Muhammed b. Yusuf, el-Behr&rsquo;ul Muhit fi&rsquo;t Tefsir, c. 3, s. 146, Daru&rsquo;l Fikir, Beyrut, 1420 h.k; Fahru&rsquo;d Din Razi, Ebu Abdullah Muhammet b. &Ouml;mer, Mefatihu&rsquo;lGayb, c. 8, s. 218, Daruİhyau&rsquo;tTurasu&rsquo;l Arabi, Beyrut, 1420 h.k;&nbsp; Meclisi, Muhammed Bakır, Biharu&rsquo;lEnvar, c. 14, s. 193; Tabatabai, Muhammed H&uuml;seyin, Tefisiru&rsquo;l Mizan, Musevi Hamedani, Seyyid Muhammed Bakır, c. 3, s. 295, Naşir: Defteri İntişaratı İslami camiayı MuderrisiniHovzei ilmiyeyi Kum, Kum, &ccedil;apı pencum, 1374 h.ş. ve&hellip;\r\n\r\n\r\n	[6]Saduk, İlelu&rsquo;şŞerayi, c. 1, s. 181, hadis 144, naşir: Daveri.\r\n\r\n\r\n	[7] Meryem Suresi, 30-33. ayetler.'),(69,'tr73','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bilgeler ve m&uuml;tekellimler Allah&rsquo;ı ispat etmek i&ccedil;in bir takım yollar belirlemişlerdir. Akli deliller ve evreni incelemek bu y&ouml;ntemlerden sayılır. Bu kanıtlarda yaratılışın beyhude olmasının reddedilmesi ve evrenin d&uuml;zen i&ccedil;inde bir son hedefe doğru hareketi esasınca Allah&rsquo;ın hikmet sahibi olduğu ispat edilmektedir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Bir noktaya dikkat etmek gerekir: Allah&rsquo;ın sıfatlarını kavramak her ne kadar hissedilir şeyleri idrak etmeyle mukayese edilmese de onları &ouml;ğrenmek imk&acirc;nsız ve ulaşılmaz bir konu değildir. Bu nedenle, bilge ve m&uuml;tekellimler Allah&rsquo;ın sıfatlarını tanımak ve ispatlamak i&ccedil;in bize bir takım yol ve y&ouml;ntemler belirlemişlerdir. Bu y&ouml;ntemlerden faydalanmak, kesinlikle bizi istenen neticeye ulaştıracaktır. Biz konuya değinirken bu y&ouml;ntemlere işaret edeceğiz. Asıl konu olan Allah&rsquo;ın hikmet sahibi olduğunu ispat etmeden &ouml;nce, meseleyi daha iyi anlamada bize yardımcı olacak bir takım noktalara değinmemiz yerinde olacaktır. Birinci nokta, Allah&rsquo;ın muhta&ccedil; olmamasıdır. Bildiğiniz gibi muhta&ccedil; olmak, m&uuml;mk&uuml;n varlıkların &ouml;zelliklerindendir; zira m&uuml;mk&uuml;n varlıklar yaratılmada ve bekada nedene (yaratan neden ve bekayı sağlayan neden) ihtiya&ccedil; duyar. Lakin varlığın Allah i&ccedil;in zorunlu olduğu ispatlandıktan ve O&rsquo;ndan imk&acirc;n hususunun reddinden sonra kendisi hakkında nakıslık ve eksiklik de ge&ccedil;ersiz olur. İkinci nokta ise Allah&rsquo;ın &ccedil;irkin bir fiil işlemeyeceğidir. Bu hususu ispat etmek i&ccedil;in birka&ccedil; delile işaret edilebilir: &nbsp;</p>\r\n\r\n<p>\r\n	Birinci delil: Y&uuml;ce Allah k&ouml;t&uuml; fiil işlemek istemez ve k&ouml;t&uuml; fiil işlemek istemeyen veya zorunlu bir şeyi ihlal etmek istemeyen her failin k&ouml;t&uuml; fiil işlemesi imk&acirc;nsız olur. O halde Allah&rsquo;ın k&ouml;t&uuml; fiil işlemesi veya zorunlu bir şeyi ihlal etmesi muhaldir.</p>\r\n\r\n<p>\r\n	K&uuml;&ccedil;&uuml;k &ouml;nermenin kanıtlanması: K&ouml;t&uuml; fiil işleyen bir şahıs aşağıdaki istek ve d&uuml;rt&uuml;lerden birini taşır:</p>\r\n\r\n<p>\r\n	1. Eğer birey laubali ve korkusuz olursa; yani başkalarının kınamasından &ccedil;ekinmez, cehennem azabından korkmaz ve iyi bir insan olmaya kendini adamazsa bu ger&ccedil;ekleşir. B&ouml;yle bir istek y&uuml;ce Allah&rsquo;ın zatında bulunmaz; zira y&uuml;ce Allah abes ile iştigal etmez.</p>\r\n\r\n<p>\r\n	2. Eğer bir insan cahil ve bilgisiz olursa; yani k&ouml;t&uuml; işin &ccedil;irkinlik ve k&ouml;t&uuml;l&uuml;ğ&uuml;nden haberdar olmaz ise b&ouml;yle bir işe girişebilir. Bu husus da Allah hakkında ge&ccedil;ersizdir; zira y&uuml;ce Allah mutlak bir şekilde ilim sahibidir ve hi&ccedil;bir şey O&rsquo;ndan saklı değildir.</p>\r\n\r\n<p>\r\n	3. İnsan bazen işin k&ouml;t&uuml; olduğunu bilir, lakin duyduğu bir ihtiya&ccedil; onu bu k&ouml;t&uuml; işi yapmaya y&ouml;nlendirir. Tıpkı şarap i&ccedil;meye mecbur kalan bir şahıs gibi. Bu husus da y&uuml;ce Allah hakkında ge&ccedil;erli değildir; zira y&uuml;ce Allah mutlak anlamda ganidir ve O&rsquo;nun hi&ccedil;bir şeye ihtiya&ccedil; duyması s&ouml;z konusu değildir.</p>\r\n\r\n<p>\r\n	4. Bazen insan k&ouml;t&uuml; işi tanır ama bunu yapmaya mecbur kalır. Bir zalimin insanı mecbur kılması bunun bir &ouml;rneğidir. Bu konu da Allah hakkında ge&ccedil;ersizdir; zira ondan daha &uuml;st&uuml;n bir g&uuml;&ccedil; ve kudret bulunmaz. Dolayısıyla hi&ccedil;bir kimse O&rsquo;nu mecbur kılamaz. Y&uuml;ce Allah istediği ve dilediği her şeyi evrende ger&ccedil;ekleştirir. O halde y&uuml;ce Allah k&ouml;t&uuml; bir fiil işlemeyi veya zorunlu bir hususu ihlal etmeyi istemez.</p>\r\n\r\n<p>\r\n	B&uuml;y&uuml;k &ouml;nermenin Kanıtlanması: Y&uuml;ce Allah &ouml;zg&uuml;r bir faildir ve &ouml;zg&uuml;r bir fail bir işi yapmaya g&uuml;&ccedil; taşımayana ve onu yapma isteği taşımayana dek tam neden sayılmaz ve tam neden sayılmadığı m&uuml;ddet&ccedil;e onun fiili ger&ccedil;ekleştirmesi imk&acirc;nsız olur. K&ouml;t&uuml; fiili ger&ccedil;ekleştirme bağlamında her ne kadar etkili olan g&uuml;&ccedil; hususu mevcut olsa da diğer bir husus olan isteme meselesi mevcut değildir. Bundan dolayı Allah&rsquo;ın k&ouml;t&uuml; fiilde bulunması muhaldir. Bu mesele k&ouml;t&uuml; işlere y&ouml;neliktir, lakin iyi ve maslahat taşıyan işler bağlamında y&uuml;ce Allah hem kudret hem de istek sahibidir.[1]</p>\r\n\r\n<p>\r\n	Hikmetin Manası</p>\r\n\r\n<p>\r\n	Hikmet s&ouml;zl&uuml;kte adalet ve yakin anlamlarında kullanılır. S&ouml;zl&uuml;k a&ccedil;ısından hikmet sahibi; işleri ve fiillerini yapmada &uuml;st&uuml;n yakin sahibi olan kimseye denir.[2] Hikmet ıstılahta da iki anlamda kullanılır:</p>\r\n\r\n<p>\r\n	1. Eşyanın hakikatlerini olduğu şekilde bilmek.</p>\r\n\r\n<p>\r\n	2. Bir fiili en g&uuml;zel, m&uuml;kemmel ve t&uuml;m varlığın maslahatına uygun şekilde yapmaktır. Bu anlamda y&uuml;ce Allah her iki anlamda da hikmet sahibidir; zira O&rsquo;nun eşyaya d&ouml;n&uuml;k bilgisi en m&uuml;kemmel bilgidir ve fiilleri de kesin ve yakinliğin zirvesindedir.[3]</p>\r\n\r\n<p>\r\n	Allah&rsquo;ın hikmet sıfatı sahibi olduğunu ispat eden deliller birka&ccedil; t&uuml;rl&uuml;d&uuml;r:</p>\r\n\r\n<p>\r\n	A. Akli Delil</p>\r\n\r\n<p>\r\n	Hikmetin anlamlarından biri, Allah&rsquo;ın fiillerinin makul ve mantıklı bir gaye taşımasıdır.&nbsp; Belirli bir maksat ve hedef i&ccedil;in yapılmayan her fiil, t&uuml;m akıllı insanlar nezdinde abes ve beyhude sayılır. Abes fiil ise akıllı insanlar nezdinde &ccedil;irkin sayılır ve daha &ouml;nce de ispat edildiği &uuml;zere hikmet sahibi Allah&rsquo;ın &ccedil;irkin bir işte bulunması muhaldir. O halde y&uuml;ce Allah&rsquo;ın abes bir iş ile uğraşması m&uuml;mk&uuml;n değildir.[4] Y&uuml;ce Allah&rsquo;ın fiillerinin gayesi vardır dendiğinde, gayenin y&uuml;ce Allah&rsquo;ın zatına d&ouml;nmesi kastedilmemektedir; zira belirtildiği gibi y&uuml;ce Allah m&uuml;kemmeldir ve bu fiillere muhta&ccedil; değildir. Ger&ccedil;ekte bu gayeler yaratıklara d&ouml;ner. Bunun daha detaylı a&ccedil;ıklaması şudur: Bazen bir fail bir iş yaptığında gaye bizzat kendine d&ouml;ner ve bazen de fail başkalarına fayda sağlamak i&ccedil;in bir işe girişir. Eğer gaye birinci t&uuml;rden olursa bu m&uuml;kemmelleşme gayesi sayılır ve y&uuml;ce Allah i&ccedil;in olumsuz sayılır; zira bu failin eksikliğinin ve noksanlığının g&ouml;stergesidir ve y&uuml;ce Allah bundan m&uuml;nezzehtir. Lakin ikinci t&uuml;rden olursa bu m&uuml;kemmelliktir ve failin m&uuml;kemmelliğinden kaynaklanır.</p>\r\n\r\n<p>\r\n	2. Y&uuml;ce Allah bir dizi sıfata sahiptir ve biz bu sıfatları cemal ve kemal sıfatları olarak biliriz. &Acirc;lim olmak, kadir olmak ve hayır istemek bu kabildendir. Bundan dolayı bu sıfatlar ile nitelenen bir varlıktan en &uuml;st&uuml;n ve bilgece bir d&uuml;zenin t&uuml;remesi gerekir. Aksi takdirde y&uuml;ce Allah&rsquo;ın bu sıfatları taşımadığını s&ouml;ylemek gerekir. Oysaki mesele b&ouml;yle değildir ve y&uuml;ce Allah s&uuml;rekli bu sıfatlar ile nitelenmektedir.</p>\r\n\r\n<p>\r\n	B. Dış D&uuml;nyada Ve Benliklerde G&ouml;zlemde Bulunmak</p>\r\n\r\n<p>\r\n	Y&uuml;ce Allah her zaman insanları evren ve kendileri hakkında d&uuml;ş&uuml;nmeye davet etmekte ve bu hususu idrak ve bilgi elde etmenin yollarından biri olarak değerlendirmektedir.[5] Bu hususta ş&ouml;yle s&ouml;ylemek gerekir: Fiil faile delalet ettiği gibi onun &ouml;zelliklerine de delalet eder; yani bir şeyin &ouml;zelliklerini g&ouml;zlemledikten sonra onun failinin sıfatlarına ulaşabiliriz. Ger&ccedil;ekte eserden eser sahibine ulaşmak imk&acirc;n d&acirc;hilindedir. Evreni ve evrenin i&ccedil;indeki fenomenleri g&ouml;zlemleyerek ve d&uuml;ş&uuml;nerek onun t&uuml;m c&uuml;zleri arasındaki m&uuml;kemmellik, d&uuml;zen ve ince bağlantıları a&ccedil;ık&ccedil;a g&ouml;zlemlemek m&uuml;mk&uuml;nd&uuml;r. Fenomenleri g&ouml;zlemlemek ve değişik a&ccedil;ılardan varlık mecmuasının c&uuml;zleri arasında bulunan farklılıklara rağmen onların gayeli bir şekilde m&uuml;kemmelleşme seyrini izlemek[6], bizi g&uuml;&ccedil; ve hikmet sahibi &acirc;lim bir yaratıcıya y&ouml;neltir. Hayattaki &ccedil;eşitlilik y&uuml;ce Allah&rsquo;ın hikmet, ilim ve kudretinin başka bir g&ouml;stergedir. Hayatın t&uuml;m&uuml;n&uuml;n hedef ve gayesi olan genel bir hedefin var olmasına karşın her şey de kendi i&ccedil;in bir hedef taşır ve ona ulaşmak i&ccedil;in ger&ccedil;ekte yaratılmıştır. Lakin diğer şeylerle birlikte m&uuml;kemmelleşme yolunu kat eder. &Ouml;rneğin yery&uuml;z&uuml; yağmur ile dirilir. Su ve yery&uuml;z&uuml; bilinen şeylerdir, lakin bu su vasıtasıyla yery&uuml;z&uuml;nde biten bitki belirli bir renk, tat ve fayda taşır ve de kendi yaratılışında takip ettiği hedef a&ccedil;ısından da diğer bitkilerden farklılık arz eder. Her bitki belirli bir hedef i&ccedil;in meydana gelir ve diğer bitki t&uuml;rleri ile m&uuml;kemmelleşme yolunu kat eder.[7]&nbsp; Bundan dolayı akli deliller ve diğer destekleyici hususları g&ouml;z &ouml;n&uuml;nde bulundurarak ş&ouml;yle s&ouml;ylemek gerekir: Y&uuml;ce Allah&rsquo;ın hikmeti, varlıkları layık oldukları yetkinliğe ulaştırmak anlamına gelir. Aynı şekilde Allah&rsquo;ın hikmet sahibi olması da O&rsquo;nun zatının değil, fiilinin gaye taşımasıdır. Ger&ccedil;ekte her yaratığın hikmeti kendi zatında taşıdığı gayedir ve Allah hikmet sahibidir dediğimiz vakit bunun anlamı O&rsquo;nun varlıkları doğal gayelerine doğru sevk etmesidir.[8]</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Muhammedi Ali, Şerhi Keşfu&rsquo;l Murad, s. 213, Daru&rsquo;l Fikir, Kum, &ccedil;apı &ccedil;aharum, 1378 h.ş.</p>\r\n\r\n<p>\r\n	[2] İbniMenzur, Cemalu&rsquo;d-Din, Lisanu&rsquo;lArab, c. 12, s. 140, Daru Sadır, Beyrut, &ccedil;apı evvel, 1410 h.k.</p>\r\n\r\n<p>\r\n	[3] Şerhi Keşfu&rsquo;l Murad, s. 196.</p>\r\n\r\n<p>\r\n	[4] a.g.e, s. 216.</p>\r\n\r\n<p>\r\n	[5] En&rsquo;am Suresi, 99. ayet; Casiye Suresi, 3. ayet.</p>\r\n\r\n<p>\r\n	[6] Rum Suresi, 22. ayet.</p>\r\n\r\n<p>\r\n	[7] Tefsiri Hidayet, c. 3, s. 130, Daru&rsquo;lKutubu&rsquo;l İslamiye, Tahran, &ccedil;apı evvel, 1374 h.ş.</p>\r\n\r\n<p>\r\n	[8] Mutahhari, Murtaza, Mecmuayı Asar, c. 1, s. 194, İntişaratı Sadra, Tahran.</p>\r\n','Bilgeler ve m&uuml;tekellimler Allah&rsquo;ı ispat etmek i&ccedil;in bir takım yollar belirlemişlerdir. Akli deliller ve evreni incelemek bu y&ouml;ntemlerden sayılır. Bu kanıtlarda yaratılışın beyhude olmasının reddedilmesi ve evrenin d&uuml;zen i&ccedil;inde bir son hedefe doğru hareketi esasınca Allah&rsquo;ın hikmet sahibi olduğu ispat edilmektedir.','&nbsp;Bir noktaya dikkat etmek gerekir: Allah&rsquo;ın sıfatlarını kavramak her ne kadar hissedilir şeyleri idrak etmeyle mukayese edilmese de onları &ouml;ğrenmek imk&acirc;nsız ve ulaşılmaz bir konu değildir. Bu nedenle, bilge ve m&uuml;tekellimler Allah&rsquo;ın sıfatlarını tanımak ve ispatlamak i&ccedil;in bize bir takım yol ve y&ouml;ntemler belirlemişlerdir. Bu y&ouml;ntemlerden faydalanmak, kesinlikle bizi istenen neticeye ulaştıracaktır. Biz konuya değinirken bu y&ouml;ntemlere işaret edeceğiz. Asıl konu olan Allah&rsquo;ın hikmet sahibi olduğunu ispat etmeden &ouml;nce, meseleyi daha iyi anlamada bize yardımcı olacak bir takım noktalara değinmemiz yerinde olacaktır. Birinci nokta, Allah&rsquo;ın muhta&ccedil; olmamasıdır. Bildiğiniz gibi muhta&ccedil; olmak, m&uuml;mk&uuml;n varlıkların &ouml;zelliklerindendir; zira m&uuml;mk&uuml;n varlıklar yaratılmada ve bekada nedene (yaratan neden ve bekayı sağlayan neden) ihtiya&ccedil; duyar. Lakin varlığın Allah i&ccedil;in zorunlu olduğu ispatlandıktan ve O&rsquo;ndan imk&acirc;n hususunun reddinden sonra kendisi hakkında nakıslık ve eksiklik de ge&ccedil;ersiz olur. İkinci nokta ise Allah&rsquo;ın &ccedil;irkin bir fiil işlemeyeceğidir. Bu hususu ispat etmek i&ccedil;in birka&ccedil; delile işaret edilebilir: &nbsp;\r\n\r\n\r\n	Birinci delil: Y&uuml;ce Allah k&ouml;t&uuml; fiil işlemek istemez ve k&ouml;t&uuml; fiil işlemek istemeyen veya zorunlu bir şeyi ihlal etmek istemeyen her failin k&ouml;t&uuml; fiil işlemesi imk&acirc;nsız olur. O halde Allah&rsquo;ın k&ouml;t&uuml; fiil işlemesi veya zorunlu bir şeyi ihlal etmesi muhaldir.\r\n\r\n\r\n	K&uuml;&ccedil;&uuml;k &ouml;nermenin kanıtlanması: K&ouml;t&uuml; fiil işleyen bir şahıs aşağıdaki istek ve d&uuml;rt&uuml;lerden birini taşır:\r\n\r\n\r\n	1. Eğer birey laubali ve korkusuz olursa; yani başkalarının kınamasından &ccedil;ekinmez, cehennem azabından korkmaz ve iyi bir insan olmaya kendini adamazsa bu ger&ccedil;ekleşir. B&ouml;yle bir istek y&uuml;ce Allah&rsquo;ın zatında bulunmaz; zira y&uuml;ce Allah abes ile iştigal etmez.\r\n\r\n\r\n	2. Eğer bir insan cahil ve bilgisiz olursa; yani k&ouml;t&uuml; işin &ccedil;irkinlik ve k&ouml;t&uuml;l&uuml;ğ&uuml;nden haberdar olmaz ise b&ouml;yle bir işe girişebilir. Bu husus da Allah hakkında ge&ccedil;ersizdir; zira y&uuml;ce Allah mutlak bir şekilde ilim sahibidir ve hi&ccedil;bir şey O&rsquo;ndan saklı değildir.\r\n\r\n\r\n	3. İnsan bazen işin k&ouml;t&uuml; olduğunu bilir, lakin duyduğu bir ihtiya&ccedil; onu bu k&ouml;t&uuml; işi yapmaya y&ouml;nlendirir. Tıpkı şarap i&ccedil;meye mecbur kalan bir şahıs gibi. Bu husus da y&uuml;ce Allah hakkında ge&ccedil;erli değildir; zira y&uuml;ce Allah mutlak anlamda ganidir ve O&rsquo;nun hi&ccedil;bir şeye ihtiya&ccedil; duyması s&ouml;z konusu değildir.\r\n\r\n\r\n	4. Bazen insan k&ouml;t&uuml; işi tanır ama bunu yapmaya mecbur kalır. Bir zalimin insanı mecbur kılması bunun bir &ouml;rneğidir. Bu konu da Allah hakkında ge&ccedil;ersizdir; zira ondan daha &uuml;st&uuml;n bir g&uuml;&ccedil; ve kudret bulunmaz. Dolayısıyla hi&ccedil;bir kimse O&rsquo;nu mecbur kılamaz. Y&uuml;ce Allah istediği ve dilediği her şeyi evrende ger&ccedil;ekleştirir. O halde y&uuml;ce Allah k&ouml;t&uuml; bir fiil işlemeyi veya zorunlu bir hususu ihlal etmeyi istemez.\r\n\r\n\r\n	B&uuml;y&uuml;k &ouml;nermenin Kanıtlanması: Y&uuml;ce Allah &ouml;zg&uuml;r bir faildir ve &ouml;zg&uuml;r bir fail bir işi yapmaya g&uuml;&ccedil; taşımayana ve onu yapma isteği taşımayana dek tam neden sayılmaz ve tam neden sayılmadığı m&uuml;ddet&ccedil;e onun fiili ger&ccedil;ekleştirmesi imk&acirc;nsız olur. K&ouml;t&uuml; fiili ger&ccedil;ekleştirme bağlamında her ne kadar etkili olan g&uuml;&ccedil; hususu mevcut olsa da diğer bir husus olan isteme meselesi mevcut değildir. Bundan dolayı Allah&rsquo;ın k&ouml;t&uuml; fiilde bulunması muhaldir. Bu mesele k&ouml;t&uuml; işlere y&ouml;neliktir, lakin iyi ve maslahat taşıyan işler bağlamında y&uuml;ce Allah hem kudret hem de istek sahibidir.[1]\r\n\r\n\r\n	Hikmetin Manası\r\n\r\n\r\n	Hikmet s&ouml;zl&uuml;kte adalet ve yakin anlamlarında kullanılır. S&ouml;zl&uuml;k a&ccedil;ısından hikmet sahibi; işleri ve fiillerini yapmada &uuml;st&uuml;n yakin sahibi olan kimseye denir.[2] Hikmet ıstılahta da iki anlamda kullanılır:\r\n\r\n\r\n	1. Eşyanın hakikatlerini olduğu şekilde bilmek.\r\n\r\n\r\n	2. Bir fiili en g&uuml;zel, m&uuml;kemmel ve t&uuml;m varlığın maslahatına uygun şekilde yapmaktır. Bu anlamda y&uuml;ce Allah her iki anlamda da hikmet sahibidir; zira O&rsquo;nun eşyaya d&ouml;n&uuml;k bilgisi en m&uuml;kemmel bilgidir ve fiilleri de kesin ve yakinliğin zirvesindedir.[3]\r\n\r\n\r\n	Allah&rsquo;ın hikmet sıfatı sahibi olduğunu ispat eden deliller birka&ccedil; t&uuml;rl&uuml;d&uuml;r:\r\n\r\n\r\n	A. Akli Delil\r\n\r\n\r\n	Hikmetin anlamlarından biri, Allah&rsquo;ın fiillerinin makul ve mantıklı bir gaye taşımasıdır.&nbsp; Belirli bir maksat ve hedef i&ccedil;in yapılmayan her fiil, t&uuml;m akıllı insanlar nezdinde abes ve beyhude sayılır. Abes fiil ise akıllı insanlar nezdinde &ccedil;irkin sayılır ve daha &ouml;nce de ispat edildiği &uuml;zere hikmet sahibi Allah&rsquo;ın &ccedil;irkin bir işte bulunması muhaldir. O halde y&uuml;ce Allah&rsquo;ın abes bir iş ile uğraşması m&uuml;mk&uuml;n değildir.[4] Y&uuml;ce Allah&rsquo;ın fiillerinin gayesi vardır dendiğinde, gayenin y&uuml;ce Allah&rsquo;ın zatına d&ouml;nmesi kastedilmemektedir; zira belirtildiği gibi y&uuml;ce Allah m&uuml;kemmeldir ve bu fiillere muhta&ccedil; değildir. Ger&ccedil;ekte bu gayeler yaratıklara d&ouml;ner. Bunun daha detaylı a&ccedil;ıklaması şudur: Bazen bir fail bir iş yaptığında gaye bizzat kendine d&ouml;ner ve bazen de fail başkalarına fayda sağlamak i&ccedil;in bir işe girişir. Eğer gaye birinci t&uuml;rden olursa bu m&uuml;kemmelleşme gayesi sayılır ve y&uuml;ce Allah i&ccedil;in olumsuz sayılır; zira bu failin eksikliğinin ve noksanlığının g&ouml;stergesidir ve y&uuml;ce Allah bundan m&uuml;nezzehtir. Lakin ikinci t&uuml;rden olursa bu m&uuml;kemmelliktir ve failin m&uuml;kemmelliğinden kaynaklanır.\r\n\r\n\r\n	2. Y&uuml;ce Allah bir dizi sıfata sahiptir ve biz bu sıfatları cemal ve kemal sıfatları olarak biliriz. &Acirc;lim olmak, kadir olmak ve hayır istemek bu kabildendir. Bundan dolayı bu sıfatlar ile nitelenen bir varlıktan en &uuml;st&uuml;n ve bilgece bir d&uuml;zenin t&uuml;remesi gerekir. Aksi takdirde y&uuml;ce Allah&rsquo;ın bu sıfatları taşımadığını s&ouml;ylemek gerekir. Oysaki mesele b&ouml;yle değildir ve y&uuml;ce Allah s&uuml;rekli bu sıfatlar ile nitelenmektedir.\r\n\r\n\r\n	B. Dış D&uuml;nyada Ve Benliklerde G&ouml;zlemde Bulunmak\r\n\r\n\r\n	Y&uuml;ce Allah her zaman insanları evren ve kendileri hakkında d&uuml;ş&uuml;nmeye davet etmekte ve bu hususu idrak ve bilgi elde etmenin yollarından biri olarak değerlendirmektedir.[5] Bu hususta ş&ouml;yle s&ouml;ylemek gerekir: Fiil faile delalet ettiği gibi onun &ouml;zelliklerine de delalet eder; yani bir şeyin &ouml;zelliklerini g&ouml;zlemledikten sonra onun failinin sıfatlarına ulaşabiliriz. Ger&ccedil;ekte eserden eser sahibine ulaşmak imk&acirc;n d&acirc;hilindedir. Evreni ve evrenin i&ccedil;indeki fenomenleri g&ouml;zlemleyerek ve d&uuml;ş&uuml;nerek onun t&uuml;m c&uuml;zleri arasındaki m&uuml;kemmellik, d&uuml;zen ve ince bağlantıları a&ccedil;ık&ccedil;a g&ouml;zlemlemek m&uuml;mk&uuml;nd&uuml;r. Fenomenleri g&ouml;zlemlemek ve değişik a&ccedil;ılardan varlık mecmuasının c&uuml;zleri arasında bulunan farklılıklara rağmen onların gayeli bir şekilde m&uuml;kemmelleşme seyrini izlemek[6], bizi g&uuml;&ccedil; ve hikmet sahibi &acirc;lim bir yaratıcıya y&ouml;neltir. Hayattaki &ccedil;eşitlilik y&uuml;ce Allah&rsquo;ın hikmet, ilim ve kudretinin başka bir g&ouml;stergedir. Hayatın t&uuml;m&uuml;n&uuml;n hedef ve gayesi olan genel bir hedefin var olmasına karşın her şey de kendi i&ccedil;in bir hedef taşır ve ona ulaşmak i&ccedil;in ger&ccedil;ekte yaratılmıştır. Lakin diğer şeylerle birlikte m&uuml;kemmelleşme yolunu kat eder. &Ouml;rneğin yery&uuml;z&uuml; yağmur ile dirilir. Su ve yery&uuml;z&uuml; bilinen şeylerdir, lakin bu su vasıtasıyla yery&uuml;z&uuml;nde biten bitki belirli bir renk, tat ve fayda taşır ve de kendi yaratılışında takip ettiği hedef a&ccedil;ısından da diğer bitkilerden farklılık arz eder. Her bitki belirli bir hedef i&ccedil;in meydana gelir ve diğer bitki t&uuml;rleri ile m&uuml;kemmelleşme yolunu kat eder.[7]&nbsp; Bundan dolayı akli deliller ve diğer destekleyici hususları g&ouml;z &ouml;n&uuml;nde bulundurarak ş&ouml;yle s&ouml;ylemek gerekir: Y&uuml;ce Allah&rsquo;ın hikmeti, varlıkları layık oldukları yetkinliğe ulaştırmak anlamına gelir. Aynı şekilde Allah&rsquo;ın hikmet sahibi olması da O&rsquo;nun zatının değil, fiilinin gaye taşımasıdır. Ger&ccedil;ekte her yaratığın hikmeti kendi zatında taşıdığı gayedir ve Allah hikmet sahibidir dediğimiz vakit bunun anlamı O&rsquo;nun varlıkları doğal gayelerine doğru sevk etmesidir.[8]\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Muhammedi Ali, Şerhi Keşfu&rsquo;l Murad, s. 213, Daru&rsquo;l Fikir, Kum, &ccedil;apı &ccedil;aharum, 1378 h.ş.\r\n\r\n\r\n	[2] İbniMenzur, Cemalu&rsquo;d-Din, Lisanu&rsquo;lArab, c. 12, s. 140, Daru Sadır, Beyrut, &ccedil;apı evvel, 1410 h.k.\r\n\r\n\r\n	[3] Şerhi Keşfu&rsquo;l Murad, s. 196.\r\n\r\n\r\n	[4] a.g.e, s. 216.\r\n\r\n\r\n	[5] En&rsquo;am Suresi, 99. ayet; Casiye Suresi, 3. ayet.\r\n\r\n\r\n	[6] Rum Suresi, 22. ayet.\r\n\r\n\r\n	[7] Tefsiri Hidayet, c. 3, s. 130, Daru&rsquo;lKutubu&rsquo;l İslamiye, Tahran, &ccedil;apı evvel, 1374 h.ş.\r\n\r\n\r\n	[8] Mutahhari, Murtaza, Mecmuayı Asar, c. 1, s. 194, İntişaratı Sadra, Tahran.'),(70,'tr74','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Taabbud, y&uuml;ce Allah&rsquo;a kulluk ifadesi ve O&rsquo;nun emirlerini sorgulamaksızın kabul etmektir. Bu anlamıyla Y&uuml;ce Allah&rsquo;ın rızasını kazanma doğrultusunda atılan her adım bir t&uuml;r taabbud sayılır ve eğer velayet-i fakih de bu hedef doğrultusunda kabul edilirse taabbudun bir &ouml;rneği haline gelir. Lakin din &acirc;limleri &ldquo;taabbud&rdquo; ve &ldquo;taabbudi&rdquo; kavramları hakkında velayet-i fakih konusunu i&ccedil;ermeyen bir takım sınırlı anlamlar da g&ouml;z &ouml;n&uuml;nde bulundururlar; zira anlaşıldığı kadarıyla velayet-i fakih tevess&uuml;li farz karşısında taabbudi bir farz değildir ve taabbudi ve delilsiz onu kabul etmemek gerekir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Bu soruyu yanıtlarken ilk &ouml;nce fıkıh ilminde &ldquo;taabbud&rdquo; kavramının hangi konularda kullanıldığı hususuna dikkat etmek gerekir. Y&uuml;ce Allah karşısında ifade edilen her t&uuml;rl&uuml; kulluk, O&rsquo;nun emirleri karşısında teslim olmak ve rızasını kazanmak i&ccedil;in &ccedil;abalamak &ldquo;taabbud&rdquo; olarak adlandırılır. Burada insanın yaptığı işin delilini bilmesi veya hikmetinden haberdar olmaması &ouml;nemli değildir. İnsanın salt dini &ouml;nderlere uymak i&ccedil;in işe teşebb&uuml;s etmesi &ouml;nemlidir. Her m&uuml;min bireyin Allah&rsquo;a yakınlaşmasının zirvesi, kendi maddi ve manevi hayatını her davranışında taabbud ve kulluğun g&ouml;zlemleneceği şekilde d&uuml;zenlenmesidir. Bu tanım taabbudun manasına sınırsız bir bakışı ifade eder. Lakin daha kısıtlı yorumlarda şer&rsquo;i buyrukların taabbudi oluşu iki başka konuda da kullanılmıştır:</p>\r\n\r\n<p>\r\n	1. Her ne zaman biz şer&rsquo;i bir h&uuml;km&uuml;n delil ve felsefesini a&ccedil;ık bir şekilde bilmezsek, salt bu h&uuml;km&uuml;n Allah tarafından olduğunu ve O&rsquo;nun el&ccedil;ileri tarafından bildirildiğini ve bizim uymakla y&uuml;k&uuml;ml&uuml; olduğumuzu kabul ederek onu kesin bir şekilde uygularsak, ıstılahta bizim taabbud esasınca bu h&uuml;km&uuml; kabul ettiğimiz s&ouml;ylenir. Bazı rivayetlerde m&uuml;minlerin b&ouml;yle bir taabbud taşıması tavsiye edilmiştir.[1] Elbette bu t&uuml;r bir taabbudun konusu dinin ilk esaslarının ispat edilmesinden sonra yer alan dini fer&rsquo;i h&uuml;k&uuml;mleri kapsar. Bu t&uuml;r h&uuml;k&uuml;mlerde h&uuml;km&uuml;n felsefesini bilmeye gerek yoktur. Elbette bilmenin de bir zararı bulunmaz.</p>\r\n\r\n<p>\r\n	2. Son olarak din bilginleri arasında &ldquo;taabbudi farz&rdquo; karşılığında &ldquo;tevvess&uuml;li farz&rdquo; diye başka ıstılahlar da &uuml;retilmiştir. Bu kavramlar ilk İslam kaynaklarında mevcut olmayıp bu bilginlerin değişik farzları sınıflandırmaları neticesinde &uuml;rettikleri terimlerdir. Bu bakışta taabbudi farz, Allah&rsquo;a yakınlaşma niyeti g&uuml;d&uuml;lmeksizin yapılması imk&acirc;nsız olan farza denir. &Ouml;rneğin eğer bir şahıs g&uuml;neş doğduktan batana dek a&ccedil; kalırsa Allah&rsquo;ın rızasını kazanma hedefini taşımadan onun a&ccedil;lığı oru&ccedil; olarak değerlendirilemez. Bu a&ccedil;lığın başka bir defa daha ve belirlenmiş hedef ile tekrar edilmesi gerekir. &Ccedil;&uuml;nk&uuml; oru&ccedil; taabbudi bir farzdır. Lakin bunun karşısında başka bir farz olan boğulmak &uuml;zere olan bir şahsı kurtarmak, bu hedef g&ouml;z &ouml;n&uuml;nde bulundurmadan yapılabilir ve bunun tekrar edilmesine gerek yoktur. Elbette bu fiil de belirtilen hedef ile ger&ccedil;ekleşirse daha fazla bir sevabı ardından getirecektir. Bu mukaddime ile sorunuza d&ouml;n&uuml;yoruz:</p>\r\n\r\n<p>\r\n	Eğer m&uuml;min birey akli dirayet ve nakli hadisten faydalanarak velayet-i fakihin Allah tarafından belirlenmiş bir husus olduğunu ve O&rsquo;nun tarafından onaylandığını tespit ederse kulluk ve Allah tarafından olan her şeyi kabul etme g&uuml;d&uuml;s&uuml;yle bu konuya taabbudi olarak yaklaşabilir. Bu, sınırsız manasıyla belirtilen taabbudi tanımını ifade eder. İmam Humeyni&rsquo;nin (r.a)&nbsp; değişik d&ouml;nemlerde dile getirdiği s&ouml;zler g&ouml;z &ouml;n&uuml;nde bulundurulduğunda onun da velayet-i fakih konusunda b&ouml;yle bir taabbud taşıdığı anlaşılabilir. &Ouml;rneğin İmam Humeyni (r.a) ş&ouml;yle demektedir: &ldquo;Velayet-i fakihi kabul ediyoruz, lakin velayet-i fakihin İslam&rsquo;ı heder edeceğini s&ouml;ylememeliyiz! Bunun manası imamları tekzip etmektir, İslam&rsquo;ı tekzip etmektir.&rdquo;[2]Veya ş&ouml;yle demektedir: &ldquo;Millet velayet-i fakihi Allah buyurduğu i&ccedil;in kabul etmektedir, oysaki sizler hayır lazım değildir diye s&ouml;ylemektesiniz.&rdquo;[3] Başka bir yerde ise ş&ouml;yle demektedir: &ldquo;Uzmanlar konseyi velayet-i fakihi ispat etmek istemekteler. Uzmanlar konseyi Allah Tebarek ve Te&acirc;l&acirc;&rsquo;nın buyurduğu şeyi tasvip etmek istemekteler&hellip; Velayet-i fakih konusu uzmanlar konseyinin icat ettiği bir şey değildir. Velayet-i fakih Allah Tebarek ve Te&acirc;l&acirc;&rsquo;nın oluşturduğu bir şeydir.&rdquo;[4] Taabbud hakkında belirtilen sınırlı iki yorum bağlamında velayet-i fakihin taabbudi olması hakkında ise ş&ouml;yle s&ouml;ylemek gerekir:</p>\r\n\r\n<p>\r\n	1. Taabbud ilk sınırlı yorumuyla velayet-i fakih bağlamında g&ouml;z &ouml;n&uuml;nde bulundurulamaz; zira b&ouml;yle bir velayetin delili bellidir. Bu, bir uzmana m&uuml;racaat etmektir; bu hususta bir rivayet olmasa bile insan akıl ve geleneğe dayanarak da bunu ispat edilebilir ve bir&ccedil;ok din bilgini bunun delillerini kendi a&ccedil;ıklamalarında dile getirmiştir.</p>\r\n\r\n<p>\r\n	2. İkinci sınırlı yorum bağlamında da ş&ouml;yle s&ouml;ylemek gerekir: Velayet-i fakih esasını kalpsel olarak kabul etmek inan&ccedil;sal bir husus olduğundan, taabbudi farzlarda gerekli olan hedefin olmadığı durumda amelin tekrar edilmesi gerekliliği burada bulunamaz. Lakin veliyy-i fakihin emir ve buyruklarını uygulamak bağlamında velayetsel h&uuml;k&uuml;mler bu bakışta tevess&uuml;li farzlar olarak değerlendirilebilir ve bu h&uuml;k&uuml;mler ilahi yakınlaşma hedefi g&uuml;tmeden uygulansa bile onu tekrar etmeye gerek kalmaz.</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] &Ouml;rnek olarak; H&uuml;rr&rsquo;&uuml;Amuli, Muhammed b. el-Hasan, Vesailu&rsquo;ş Şia, c. 27, s. 45, hadis 33171, M&uuml;essese-i A&rsquo;lulbeyt, Kum, 1409 h.k.</p>\r\n\r\n<p>\r\n	[2] Sahife-i İmam, c. 10, s. 59, M&uuml;essese-i tenzim ve neşri asarı İmam Humeyni(r.a), Tahran, 1386 h.ş, &ccedil;apı &ccedil;aharum.</p>\r\n\r\n<p>\r\n	[3]a.g.e, s. 223.</p>\r\n\r\n<p>\r\n	[4]a.g.e, s. 308.</p>\r\n','Taabbud, y&uuml;ce Allah&rsquo;a kulluk ifadesi ve O&rsquo;nun emirlerini sorgulamaksızın kabul etmektir. Bu anlamıyla Y&uuml;ce Allah&rsquo;ın rızasını kazanma doğrultusunda atılan her adım bir t&uuml;r taabbud sayılır ve eğer velayet-i fakih de bu hedef doğrultusunda kabul edilirse taabbudun bir &ouml;rneği haline gelir. Lakin din &acirc;limleri &ldquo;taabbud&rdquo; ve &ldquo;taabbudi&rdquo; kavramları hakkında velayet-i fakih konusunu i&ccedil;ermeyen bir takım sınırlı anlamlar da g&ouml;z &ouml;n&uuml;nde bulundururlar; zira anlaşıldığı kadarıyla velayet-i fakih tevess&uuml;li farz karşısında taabbudi bir farz değildir ve taabbudi ve delilsiz onu kabul etmemek gerekir.','&nbsp;Bu soruyu yanıtlarken ilk &ouml;nce fıkıh ilminde &ldquo;taabbud&rdquo; kavramının hangi konularda kullanıldığı hususuna dikkat etmek gerekir. Y&uuml;ce Allah karşısında ifade edilen her t&uuml;rl&uuml; kulluk, O&rsquo;nun emirleri karşısında teslim olmak ve rızasını kazanmak i&ccedil;in &ccedil;abalamak &ldquo;taabbud&rdquo; olarak adlandırılır. Burada insanın yaptığı işin delilini bilmesi veya hikmetinden haberdar olmaması &ouml;nemli değildir. İnsanın salt dini &ouml;nderlere uymak i&ccedil;in işe teşebb&uuml;s etmesi &ouml;nemlidir. Her m&uuml;min bireyin Allah&rsquo;a yakınlaşmasının zirvesi, kendi maddi ve manevi hayatını her davranışında taabbud ve kulluğun g&ouml;zlemleneceği şekilde d&uuml;zenlenmesidir. Bu tanım taabbudun manasına sınırsız bir bakışı ifade eder. Lakin daha kısıtlı yorumlarda şer&rsquo;i buyrukların taabbudi oluşu iki başka konuda da kullanılmıştır:\r\n\r\n\r\n	1. Her ne zaman biz şer&rsquo;i bir h&uuml;km&uuml;n delil ve felsefesini a&ccedil;ık bir şekilde bilmezsek, salt bu h&uuml;km&uuml;n Allah tarafından olduğunu ve O&rsquo;nun el&ccedil;ileri tarafından bildirildiğini ve bizim uymakla y&uuml;k&uuml;ml&uuml; olduğumuzu kabul ederek onu kesin bir şekilde uygularsak, ıstılahta bizim taabbud esasınca bu h&uuml;km&uuml; kabul ettiğimiz s&ouml;ylenir. Bazı rivayetlerde m&uuml;minlerin b&ouml;yle bir taabbud taşıması tavsiye edilmiştir.[1] Elbette bu t&uuml;r bir taabbudun konusu dinin ilk esaslarının ispat edilmesinden sonra yer alan dini fer&rsquo;i h&uuml;k&uuml;mleri kapsar. Bu t&uuml;r h&uuml;k&uuml;mlerde h&uuml;km&uuml;n felsefesini bilmeye gerek yoktur. Elbette bilmenin de bir zararı bulunmaz.\r\n\r\n\r\n	2. Son olarak din bilginleri arasında &ldquo;taabbudi farz&rdquo; karşılığında &ldquo;tevvess&uuml;li farz&rdquo; diye başka ıstılahlar da &uuml;retilmiştir. Bu kavramlar ilk İslam kaynaklarında mevcut olmayıp bu bilginlerin değişik farzları sınıflandırmaları neticesinde &uuml;rettikleri terimlerdir. Bu bakışta taabbudi farz, Allah&rsquo;a yakınlaşma niyeti g&uuml;d&uuml;lmeksizin yapılması imk&acirc;nsız olan farza denir. &Ouml;rneğin eğer bir şahıs g&uuml;neş doğduktan batana dek a&ccedil; kalırsa Allah&rsquo;ın rızasını kazanma hedefini taşımadan onun a&ccedil;lığı oru&ccedil; olarak değerlendirilemez. Bu a&ccedil;lığın başka bir defa daha ve belirlenmiş hedef ile tekrar edilmesi gerekir. &Ccedil;&uuml;nk&uuml; oru&ccedil; taabbudi bir farzdır. Lakin bunun karşısında başka bir farz olan boğulmak &uuml;zere olan bir şahsı kurtarmak, bu hedef g&ouml;z &ouml;n&uuml;nde bulundurmadan yapılabilir ve bunun tekrar edilmesine gerek yoktur. Elbette bu fiil de belirtilen hedef ile ger&ccedil;ekleşirse daha fazla bir sevabı ardından getirecektir. Bu mukaddime ile sorunuza d&ouml;n&uuml;yoruz:\r\n\r\n\r\n	Eğer m&uuml;min birey akli dirayet ve nakli hadisten faydalanarak velayet-i fakihin Allah tarafından belirlenmiş bir husus olduğunu ve O&rsquo;nun tarafından onaylandığını tespit ederse kulluk ve Allah tarafından olan her şeyi kabul etme g&uuml;d&uuml;s&uuml;yle bu konuya taabbudi olarak yaklaşabilir. Bu, sınırsız manasıyla belirtilen taabbudi tanımını ifade eder. İmam Humeyni&rsquo;nin (r.a)&nbsp; değişik d&ouml;nemlerde dile getirdiği s&ouml;zler g&ouml;z &ouml;n&uuml;nde bulundurulduğunda onun da velayet-i fakih konusunda b&ouml;yle bir taabbud taşıdığı anlaşılabilir. &Ouml;rneğin İmam Humeyni (r.a) ş&ouml;yle demektedir: &ldquo;Velayet-i fakihi kabul ediyoruz, lakin velayet-i fakihin İslam&rsquo;ı heder edeceğini s&ouml;ylememeliyiz! Bunun manası imamları tekzip etmektir, İslam&rsquo;ı tekzip etmektir.&rdquo;[2]Veya ş&ouml;yle demektedir: &ldquo;Millet velayet-i fakihi Allah buyurduğu i&ccedil;in kabul etmektedir, oysaki sizler hayır lazım değildir diye s&ouml;ylemektesiniz.&rdquo;[3] Başka bir yerde ise ş&ouml;yle demektedir: &ldquo;Uzmanlar konseyi velayet-i fakihi ispat etmek istemekteler. Uzmanlar konseyi Allah Tebarek ve Te&acirc;l&acirc;&rsquo;nın buyurduğu şeyi tasvip etmek istemekteler&hellip; Velayet-i fakih konusu uzmanlar konseyinin icat ettiği bir şey değildir. Velayet-i fakih Allah Tebarek ve Te&acirc;l&acirc;&rsquo;nın oluşturduğu bir şeydir.&rdquo;[4] Taabbud hakkında belirtilen sınırlı iki yorum bağlamında velayet-i fakihin taabbudi olması hakkında ise ş&ouml;yle s&ouml;ylemek gerekir:\r\n\r\n\r\n	1. Taabbud ilk sınırlı yorumuyla velayet-i fakih bağlamında g&ouml;z &ouml;n&uuml;nde bulundurulamaz; zira b&ouml;yle bir velayetin delili bellidir. Bu, bir uzmana m&uuml;racaat etmektir; bu hususta bir rivayet olmasa bile insan akıl ve geleneğe dayanarak da bunu ispat edilebilir ve bir&ccedil;ok din bilgini bunun delillerini kendi a&ccedil;ıklamalarında dile getirmiştir.\r\n\r\n\r\n	2. İkinci sınırlı yorum bağlamında da ş&ouml;yle s&ouml;ylemek gerekir: Velayet-i fakih esasını kalpsel olarak kabul etmek inan&ccedil;sal bir husus olduğundan, taabbudi farzlarda gerekli olan hedefin olmadığı durumda amelin tekrar edilmesi gerekliliği burada bulunamaz. Lakin veliyy-i fakihin emir ve buyruklarını uygulamak bağlamında velayetsel h&uuml;k&uuml;mler bu bakışta tevess&uuml;li farzlar olarak değerlendirilebilir ve bu h&uuml;k&uuml;mler ilahi yakınlaşma hedefi g&uuml;tmeden uygulansa bile onu tekrar etmeye gerek kalmaz.\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] &Ouml;rnek olarak; H&uuml;rr&rsquo;&uuml;Amuli, Muhammed b. el-Hasan, Vesailu&rsquo;ş Şia, c. 27, s. 45, hadis 33171, M&uuml;essese-i A&rsquo;lulbeyt, Kum, 1409 h.k.\r\n\r\n\r\n	[2] Sahife-i İmam, c. 10, s. 59, M&uuml;essese-i tenzim ve neşri asarı İmam Humeyni(r.a), Tahran, 1386 h.ş, &ccedil;apı &ccedil;aharum.\r\n\r\n\r\n	[3]a.g.e, s. 223.\r\n\r\n\r\n	[4]a.g.e, s. 308.'),(71,'tr75','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bu dua, İbn-i Tavus&rsquo;un Cemalu&rsquo;l-&Uuml;sbu&rsquo; kitabında nakledilmiştir. Aynı şekilde Kef&rsquo;emi&rsquo;nin Misbahı, Veşailu&rsquo;ş-Şia ve Biharu&rsquo;l-Envar da bu duayı nakleden diğer kaynaklardır. Dinin kesin esaslarından olan Hz. Peygamber&rsquo;in (s.a.a) makamının &uuml;st&uuml;nl&uuml;ğ&uuml; noktasında bir kuşku bulunmamakla birlikte, Hz. Muhammed&rsquo;in (s.a.a) ve Hz. Ali&rsquo;nin (a.s) nurlarının hakikati arasında batıni bir birlik olduğunu yansıtan bir&ccedil;ok muteber rivayet mevcuttur. Bu birlikten bazen Hz. Ali&rsquo;nin (a.s) Hz. Peygamber&rsquo;in (s.a.a) ilmi varisi olarak s&ouml;z edilmiştir. Bu bağlamda nuraniyetteki birliğin &ccedil;okluk a&ccedil;ısı ve İslam Peygamberi&rsquo;nin (s.a.a) makamının &uuml;st&uuml;nl&uuml;ğ&uuml; ile &ccedil;elişmediği belirtilebilir. Meseleyi zihne yakınlaştırmak i&ccedil;in onlar g&uuml;&ccedil;l&uuml; ve zayıf mertebeleri olan ortak bir nura benzetilebilir.&nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Belirtilen duayı Şia&rsquo;nın en b&uuml;y&uuml;k &acirc;limlerinden biri olan İbn-i Tavus Cemalu&rsquo;l-&Uuml;sbu&rsquo; kitabında nakletmiştir.[1] Aynı şekilde Kef&rsquo;emi&rsquo;nin Misbahı[2], Veşailu&rsquo;ş-Şia[3] ve Biharu&rsquo;l-Envar da[4] bu duayı nakleden diğer kaynaklardır. &ldquo;ya Muhammed (s.a.a) ya Ali (a.s), ya Ali (a.s) ya Muhammed (s.a.a)&rdquo; tabiri belirtilen duaya ek olarak başka dua ve namazlarda da nakledilmiştir ve bu duanın ilgili b&ouml;l&uuml;m&uuml;n&uuml; teyit etmektedir. Bu duadaki belirtilen tabir İslam Peygamberi (s.a.a) ile Hz. Ali arasında bir t&uuml;r birliğe işaret etmektedir. Yanı sıra bu dua Hz. Muhammed&rsquo;in (s.a.a) batıni nur makamı sayılan, her şeyden &ouml;nce yaratılmış olan ve Hz. Ali&rsquo;nin (a.s)&nbsp; batıni makamının da kendisiyle birlikte olduğu bir makama tevess&uuml;l etmektedir. Bu konuya bir&ccedil;ok rivayette a&ccedil;ık&ccedil;a işaret edilmiştir ve aşağıda onların bazılarına işaret edilecektir:</p>\r\n\r\n<p>\r\n	1. Salman-i Farsi&rsquo;den nakledildiği &uuml;zere Hz. Peygamber (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Ben ve Ali Allah Adem&rsquo;i yaratmadan d&ouml;rt bin yıl &ouml;nce bir nurdan yaratıldık.&rdquo;[5]</p>\r\n\r\n<p>\r\n	2. Hz. Peygamber (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Ben ve Ali bir nurdanız. Ben ve o bir şeyiz. O benden ve ben ondanım. Onun derisi benim derim ve onun kanı benim kanımdır.&rdquo;[6]</p>\r\n\r\n<p>\r\n	3. Cabir b. Abdullah Ensari Hz. Peygamber&rsquo;e (s.a.a) ş&ouml;yle s&ouml;ylediğini nakleder: Ali b. Ebu Talip (a.s) hakkında ne s&ouml;ylersiniz? (Hz. Peygamber&rsquo;e (s.a.a)) ş&ouml;yle buyurdu:&nbsp; Cabir ben ve Ali &Acirc;dem yaratılmadan iki bin yıl &ouml;nce bir nurdan yaratıldık. Sonra Adem&rsquo;in soyuna intikal ettik, temiz soy ve rahimlerde yolculuk yaptık. Ta ki Abdulmuttalib&rsquo;in soyunda birbirimizden ayrıldık. B&ouml;ylece n&uuml;b&uuml;vvet ve peygamberlik bende ve hilafet ve seyitlik de Ali&rsquo;de yer edindi.[7]</p>\r\n\r\n<p>\r\n	&Ouml;te taraftan Şia &acirc;limlerinin g&ouml;r&uuml;ş birliğince İslam Peygamberinin (s.a.a) makamı b&uuml;t&uuml;n yaratıklardan ve Hz. Ali&rsquo;den daha &uuml;st&uuml;nd&uuml;r. Bu konuda bir ş&uuml;phe yoktur. Her kim Hz. Ali&rsquo;nin (a.s) makamını daha &uuml;st&uuml;n bilirse hen&uuml;z İslam Peygamberinin (s.a.a) batıni makamı hakkında k&acirc;mil bir marifet elde etmemiştir. Nitekim bizzat Hz. Ali&rsquo;de bu konuya işaret etmiştir: &ldquo;Ben Muhammedin kullarından bir kulum.&rdquo;[8] Bu grup rivayetleri bir araya getirme neticesinde elde edilen nokta şu olacaktır: Hz. Muhammed&rsquo;in (s.a.a) nuraniyet makamı evrendeki yaratıkların hepsinden daha &uuml;st&uuml;nd&uuml;r ve Hz. Ali (a.s) k&acirc;mil insan sıfatıyla İslam Peygamberinin hakikati ile batıni birlik makamına nail olmuştur. Bu y&uuml;zden de ilahi t&uuml;mel velayetin mazharı olmuştur. Nitekim Kur&rsquo;an&rsquo;ın buyurduğu gibi peygamberliğin kemale ermesi ve tamamlanması da onun velayet olgusunun belirtilmesi ile ger&ccedil;ekleşir. Ger&ccedil;ekte bu İslam Peygamberinin (s.a.a)&nbsp; batıni makamının tecess&uuml;m etmiş halidir. Ger&ccedil;ekte Hz. Ali (a.s) aşk ve sevgi makamı derecesinde Hz. Peygamber (s.a.a) ile arasında bir fasılanın kalmadığı ilk ve en &uuml;st&uuml;n insandır. &Ouml;yle ki İslam Peygamberi (s.a.a) kendi batıni hakikatini Hz. Ali&rsquo;de g&ouml;zlemliyordu. Hatta mira&ccedil;ta y&uuml;ce Allah Hz. Peygamberle (s.a.a) Hz Ali&rsquo;nin (a.s) diliyle konuşmuştu. Hz. Muhammed (s.a.a) ile Hz. Ali (a.s) arasındaki ilişki biz insanların tasavvur edebileceği t&uuml;rden değildir. Ger&ccedil;ekte bu ilahi bir ilişkidir. Bu y&uuml;zden onların birbirlerini nitelerken s&ouml;yledikleri s&ouml;zlerde hayret yaratıcıdır. Rivayetlerde belirtilmiş olan bu nursal birlik bu ilişkinin h&acirc;sılıdır ve &ldquo;ya Muhammed (s.a.a) ya Ali (a.s), ya Ali (a.s) ya Muhammed (s.a.a)&rdquo; tabiri de endirekt olarak buna işaret etmektedir. Hz. Ali (a.s) bu hususta ş&ouml;yle buyurmaktadır: &ldquo;Ey Salman ve ey C&uuml;ndep ben Muhammed&rsquo;im ve Muhammed bendir! Ben Muhammed&rsquo;denim ve Muhammed bendendir. Tıpkı y&uuml;ce Allah&rsquo;ın ş&ouml;yle buyurduğu gibi: İki deniz birbiriyle temasta oldukları halde yan yana dururlar. Onlar arasında bir berzah vardır ve onlar birbirlerine karışmazlar.&rdquo;[9] Bu anlamıyla Hz. Ali ve imamların Hz. Peygambere (s.a.a) tabii olmaları, varlıksal ve ruhsal bir tabii olmadır. Bu nedenle onlar Hz. Peygamberi tam yansıtan aynalardır. Ger&ccedil;ekte Hz. Ali (a.s)ve imamların Hz. Peygamberden (s.a.a) miras aldıkları ilim ilahi b&uuml;y&uuml;k isim sayılan Muhammedi hakikatin nurudur. Bu nedenle imamlar kendilerini ilahi isim ve sıfatların mazharları olarak tanıtmışlardır: &ldquo;Allah&rsquo;a yemin olsun ki biz Allah&rsquo;ın g&uuml;zel isimleriyiz.&rdquo;[10] Elbette İslam Peygamberinin (s.a.a) nuraniyetinin hakikati bu konuda &ouml;nde gelir ve bu alandaki asıl husus sayılır. Burada konunun iyi bir şekilde aydınlanması i&ccedil;in İslam irfanında &ldquo;Muhammedi hakikat&rdquo; sıfatıyla Hz. Muhammed&rsquo;in (s.a.a) nuraniyet hakikatine de işaret etmek gerekir. Muhammedi hakikat İslam irfanında Hakk&rsquo;ın g&uuml;zel isimlerini toplayan ilahi zatın ilk taayy&uuml;n&uuml; manasını i&ccedil;eren bir ıstılahtır. B&uuml;t&uuml;n &acirc;lemler bu hakikatten zuhur etmiştir. Buna hakikatlerin hakikati de denmektedir. Ariflerin inancına g&ouml;re Muhammedi hakikat k&acirc;mil bir şekilde k&acirc;mil insanda zahir olur. Nebi, resul ve veli bu hakikatin alt &acirc;lemdeki mazharlarıdır ve onun bu &acirc;lemdeki en k&acirc;mil mazharı ise İslam Peygamberidir (s.a.a).[11] Ariflerin bakışında Muhammedi hakikat &acirc;lemdeki t&uuml;m hayır ve bereketlerin zuhur vasıtasıdır ve bu makam Alevi velayet sahibi i&ccedil;in miras ile ge&ccedil;erlidir.[12]&nbsp; Muhammedi hakikat, Alevi hakikat ve ilahi t&uuml;mel velayet irfanda bir&ccedil;ok yerde ortak bir manada kullanılmıştır. Nitekim arifler ş&ouml;yle demiştir: İlahi velayet Muhammedi bir meşreptir ve onun tanımı Alevidir.[13] Ariflerin perspektifinde nurların bu birliği makamların farklılığıyla ve birinin diğerini takip etmesiyle &ccedil;elişmemektedir. Aşk, tevhit, vahdet-i şuhud ve vahdet-i v&uuml;cut makamında Hz. Peygamber (s.a.a) ile Ehlibeytin nurları arasında herhangi bir farklılık olduğuna inanmak &ccedil;okluğa inanmaktır. Elbette bu &ccedil;okluk kendi makamında mahfuzdur. Bu, ger&ccedil;ek irfanda işaret edilmiş birliğin kesretteki sırrıdır:</p>\r\n\r\n<p>\r\n	Burada birliktelik k&uuml;f&uuml;r addedilir.</p>\r\n\r\n<p>\r\n	Oysa bu tekrar edilmiş bir vahdetin ifadesidir.[14]</p>\r\n\r\n<p>\r\n	&Acirc;şık ile maşuk arasında yaratıkların idrakinden &uuml;st&uuml;n olan bir sır vardır. Onda derece ve makamlar ile ilişkili farklılıklar ortadan kalkar ve &acirc;şık ile maşuk arasındaki fasıla yok olur. &Acirc;şık maşuk ve maşuk da &acirc;şık olur.&nbsp; Birlik ve tecellinin bundan başka bir yorumu olamaz.</p>\r\n\r\n<p>\r\n	Bu nur birliği nuraniyet makamındaki farklılığa rağmen nurun derecesel birliği yoluyla da a&ccedil;ıklanabilir: Farklı dereceleri kabul etme varsayımıyla birlikte de zati birlikteliğe bağlı kalınabilir; başka bir ifadeyle her ne kadar bu nurlardan biri daha g&uuml;&ccedil;l&uuml; ve diğeri daha zayıf olsa da nur olmada aralarında hi&ccedil;bir farklılık bulunmaz ve onlar bir sayılırlar.[15] Lakin masumların nurları hakkında derecesel birlik izahının salt meseleyi zihne yakınlaştırmak ve teşbih etmek i&ccedil;in olduğunu belirtmek gerekir. Bu sadece onların hakiki birlikteliğini doğru anlamak i&ccedil;in bir y&ouml;ntemdir. Tecelli sırrı, Allah ile O&rsquo;nun en k&acirc;mil mazharları arasındaki kulluk ve bu nurların kendi aralarındaki ilişkiye d&ouml;nen kesret halindeki birliğin ger&ccedil;ek mahiyetini idrak etmek, aklın alanı dışındadır. Yanı sıra bu konu ş&ouml;yle de dile getirilebilir: Her zaman bir ayrıcalık ve &uuml;st&uuml;nl&uuml;ğe sahip olmak velayet makamında ve yakınlaşma derecelerinde de Allah&rsquo;a daha yakın olma konusunda &uuml;st&uuml;nl&uuml;k anlamına gelmez; yani velayet makamında eşitlik varsayımıyla birlikte de birinin &uuml;st&uuml;n olması ve peygamberlik gibi bir erdeme sahip olması imk&acirc;n d&acirc;hilindedir.[16]İmam Humeyni&rsquo;nin (r.a) s&ouml;zlerinde de bu g&ouml;r&uuml;ş&uuml; destekler mahiyette karineler mevcuttur. İmam Humeyni(r.a) Muhammedi n&uuml;b&uuml;vvet hakkında ş&ouml;yle buyurur: Allah isminin mazharına sıra gelince, (yolcu) birinci yolculuğun sonunda Hakk&rsquo;ı t&uuml;m y&ouml;nleriyle zahir g&ouml;r&uuml;r ve hi&ccedil;bir y&ouml;n onu diğer y&ouml;nlerden alıkoymaz. İkinci seferinin sonunda t&uuml;m hakikatler ilahi kapsayıcı isimde yok olur ve ortadan kalkar ve hatta ilahi kapsayıcı isim salt ahadiyette ortadan kalkar. Bunun i&ccedil;in ilahi kapsayıcı varlıkla halka d&ouml;ner, ezeli n&uuml;b&uuml;vvet ve zahiri ve batıni hilafete sahip olur. İmam Humeyni (r.a) ş&ouml;yle devam eder: D&ouml;rd&uuml;nc&uuml; sefer de d&acirc;hil olmak &uuml;zere bu seferler k&acirc;mil veliler i&ccedil;inde h&acirc;sıl olur. Nitekim m&uuml;minlerin &ouml;nderi ve masum evlatları i&ccedil;in de h&acirc;sıl olmuştur. Lakin Hz. Peygamber (s.a.a) cem&rsquo; makamının sahibi olduğu i&ccedil;in kendisinden sonra hi&ccedil;bir yaratık i&ccedil;in teşri yolu bulunmaz. Bu makam esasta Allah Resul&uuml; i&ccedil;indir ve diğer masumlar i&ccedil;in ise tabi olma yoluyladır. Onların hepsinin ruhaniyeti birdir. Kamil arif Şah Abadi ş&ouml;yle demiştir: Eğer Ali (a.s) Allah Resul&uuml;&rsquo;nden &ouml;nce gelmiş olsaydı tıpkı Hz. Peygamber (s.a.a) gibi İslam şeriatını ortaya koyar ve g&ouml;nderilmiş bir peygamber olurdu. Bu, iki y&uuml;ce şahsın ruhaniyet, maneviyat ve zahiri makamlarda birbirleri ile birlik i&ccedil;inde olmaları nedeniyledir.[17] Bundan dolayı dinin esaslarından olan İslam Peygamberinin n&uuml;b&uuml;vvetinin erdemi konusunda hi&ccedil;bir kuşku bulunmaz. Bununla birlikte Muhammedi ve Alevi nur hakikati arasında batıni birlikteliğin olduğunu yansıtan bir&ccedil;ok muteber rivayet de mevcuttur. Bu birliktelikten bazen ilmi miras ve k&acirc;mil uyma olarak s&ouml;z edilmiştir. Bazen de masumların nurundaki derecesel veya şahsi birliktelik olarak dile getirilmiştir. Bu bakışta on d&ouml;rt masumun t&uuml;m&uuml; Muhammedi hakikat olarak tabir edilen ve ilahi b&uuml;y&uuml;k isim olan bir hakikat ile kaimdirler. Nitekim bahse konu olan &ldquo;ya Muhammed (s.a.a) ya Ali (a.s), ya Ali (a.s) ya Muhammed (s.a.a)&rdquo; c&uuml;mlesinde de ilk &ouml;nce Hz. Peygamberin ismi gelmiştir. &Ccedil;&uuml;nk&uuml; onlar bu hakikatte asıl sayılırlar ve ikinci defa onlar arasında ikiliğin olmadığını da vurgulamak i&ccedil;in de ya Ali (a.s) ya Muhammed (s.a.a) tabiri kullanılmıştır. Bu vesileyle hem İslam Peygamberinin &uuml;st&uuml;nl&uuml;ğ&uuml; ve hem de onlar arasında bulunan nur birliğinin belirtilmesi hedeflenmiştir. Belirtildiği gibi bu mana bir&ccedil;ok rivayette de vurgulanmıştır. Bu y&uuml;zden dua makamında belirtilmiş olan &ldquo;ya Muhammed (s.a.a) ya Ali (a.s), ya Ali (a.s) ya Muhammed (s.a.a)&rdquo; tabiri ger&ccedil;ekte Hz. Ali&rsquo;nin &ldquo;ben Muhammed&rsquo;im ve&nbsp; Muhammed bendir&rdquo; s&ouml;z&uuml;nden ve aynı şekilde Hz. Peygamberin (s.a.a) ben ve Ali bir nurdanız buyruğundan ilham almıştır. Bu konuda daha fazla bilgi edinmek i&ccedil;in 7648 sayılı (Site: 7701) soruya m&uuml;racaat edebilirsiniz.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] İbni Tavus, Cemalu&rsquo;l&Uuml;sb&uuml;, s. 280, İntişaratıRezi, Kum.</p>\r\n\r\n<p>\r\n	[2] Kef&rsquo;emi, İbrahim b. Ali Amuli, el-Misbah, s. 176, İntişaratıRezi.</p>\r\n\r\n<p>\r\n	[3] Şeyh H&uuml;rr&rsquo;&uuml;Amuli, Vesailu&rsquo;ş Şia, c. 8, s. 84, M&uuml;essese-i A&rsquo;lulBeyt.</p>\r\n\r\n<p>\r\n	[4] Meclisi, Muhammed Bakır, c. 51, s. 304, M&uuml;essese-i el-Vefa, Beyrut.</p>\r\n\r\n<p>\r\n	[5] a.g.e, c. 38, s. 150.</p>\r\n\r\n<p>\r\n	[6] İhsai, İbniebi Cumhur, Avaliu&rsquo;llai, c. 4, s. 124, İntişaratıSeyyidu&rsquo;şŞuheda(a.s).</p>\r\n\r\n<p>\r\n	[7] Taberi, İmadu&rsquo;d Din, Beşaretu&rsquo;l Mustafa, s. 190, KitaphaneyiHayderiyye, Necef.</p>\r\n\r\n<p>\r\n	[8] Kuleyni, el-K&acirc;fi, c. 1, s. 89, Daru&rsquo;lKutubu&rsquo;l İslamiye.</p>\r\n\r\n<p>\r\n	[9] Meclisi, Muhammed Bakır, Biharu&rsquo;lEnvar, c. 26, s. 5, M&uuml;essese-i el-Vefa, Beyrut.</p>\r\n\r\n<p>\r\n	[10] Kuleyni, el-K&acirc;fi, c. 1, s. 143.</p>\r\n\r\n<p>\r\n	[11] Danişnameyi cihanı İslam, neşri bonyadıdairetu&rsquo;lmearifi İslami, zeyli harf &ldquo;Ha&rdquo;.</p>\r\n\r\n<p>\r\n	[12] Şerhi Fususu Kayseri, bi kuşesi &uuml;stad Seyit Celalu&rsquo;d Din aştiyani, pişgoftar, s. 55, Şirketi intişaratı ilmi ve ferhengi.</p>\r\n\r\n<p>\r\n	[13] a.g.e, Havaşiti cilve, s. 279.</p>\r\n\r\n<p>\r\n	[14]Divanı Attar Nişaburi.</p>\r\n\r\n<p>\r\n	[15]Tarhan, Kasım, Nigerişiirfani ve felsefi kelamibi Şahsiyet ve kıyamı İmam H&uuml;seyin (a.s), s. 121, İntişaratı&ccedil;il&ccedil;ırag, Kum.</p>\r\n\r\n<p>\r\n	[16]a.g.e, s. 135.</p>\r\n\r\n<p>\r\n	[17] İmam Humeyni, Misbahu&rsquo;lHidayeile&rsquo;lHilafeve&rsquo;lVilaye, s. 87 &ndash; 90 ondan nakille, a.g.e, s137.</p>\r\n','Bu dua, İbn-i Tavus&rsquo;un Cemalu&rsquo;l-&Uuml;sbu&rsquo; kitabında nakledilmiştir. Aynı şekilde Kef&rsquo;emi&rsquo;nin Misbahı, Veşailu&rsquo;ş-Şia ve Biharu&rsquo;l-Envar da bu duayı nakleden diğer kaynaklardır. Dinin kesin esaslarından olan Hz. Peygamber&rsquo;in (s.a.a) makamının &uuml;st&uuml;nl&uuml;ğ&uuml; noktasında bir kuşku bulunmamakla birlikte, Hz. Muhammed&rsquo;in (s.a.a) ve Hz. Ali&rsquo;nin (a.s) nurlarının hakikati arasında batıni bir birlik olduğunu yansıtan bir&ccedil;ok muteber rivayet mevcuttur. Bu birlikten bazen Hz. Ali&rsquo;nin (a.s) Hz. Peygamber&rsquo;in (s.a.a) ilmi varisi olarak s&ouml;z edilmiştir. Bu bağlamda nuraniyetteki birliğin &ccedil;okluk a&ccedil;ısı ve İslam Peygamberi&rsquo;nin (s.a.a) makamının &uuml;st&uuml;nl&uuml;ğ&uuml; ile &ccedil;elişmediği belirtilebilir. Meseleyi zihne yakınlaştırmak i&ccedil;in onlar g&uuml;&ccedil;l&uuml; ve zayıf mertebeleri olan ortak bir nura benzetilebilir.&nbsp;','&nbsp;Belirtilen duayı Şia&rsquo;nın en b&uuml;y&uuml;k &acirc;limlerinden biri olan İbn-i Tavus Cemalu&rsquo;l-&Uuml;sbu&rsquo; kitabında nakletmiştir.[1] Aynı şekilde Kef&rsquo;emi&rsquo;nin Misbahı[2], Veşailu&rsquo;ş-Şia[3] ve Biharu&rsquo;l-Envar da[4] bu duayı nakleden diğer kaynaklardır. &ldquo;ya Muhammed (s.a.a) ya Ali (a.s), ya Ali (a.s) ya Muhammed (s.a.a)&rdquo; tabiri belirtilen duaya ek olarak başka dua ve namazlarda da nakledilmiştir ve bu duanın ilgili b&ouml;l&uuml;m&uuml;n&uuml; teyit etmektedir. Bu duadaki belirtilen tabir İslam Peygamberi (s.a.a) ile Hz. Ali arasında bir t&uuml;r birliğe işaret etmektedir. Yanı sıra bu dua Hz. Muhammed&rsquo;in (s.a.a) batıni nur makamı sayılan, her şeyden &ouml;nce yaratılmış olan ve Hz. Ali&rsquo;nin (a.s)&nbsp; batıni makamının da kendisiyle birlikte olduğu bir makama tevess&uuml;l etmektedir. Bu konuya bir&ccedil;ok rivayette a&ccedil;ık&ccedil;a işaret edilmiştir ve aşağıda onların bazılarına işaret edilecektir:\r\n\r\n\r\n	1. Salman-i Farsi&rsquo;den nakledildiği &uuml;zere Hz. Peygamber (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Ben ve Ali Allah Adem&rsquo;i yaratmadan d&ouml;rt bin yıl &ouml;nce bir nurdan yaratıldık.&rdquo;[5]\r\n\r\n\r\n	2. Hz. Peygamber (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Ben ve Ali bir nurdanız. Ben ve o bir şeyiz. O benden ve ben ondanım. Onun derisi benim derim ve onun kanı benim kanımdır.&rdquo;[6]\r\n\r\n\r\n	3. Cabir b. Abdullah Ensari Hz. Peygamber&rsquo;e (s.a.a) ş&ouml;yle s&ouml;ylediğini nakleder: Ali b. Ebu Talip (a.s) hakkında ne s&ouml;ylersiniz? (Hz. Peygamber&rsquo;e (s.a.a)) ş&ouml;yle buyurdu:&nbsp; Cabir ben ve Ali &Acirc;dem yaratılmadan iki bin yıl &ouml;nce bir nurdan yaratıldık. Sonra Adem&rsquo;in soyuna intikal ettik, temiz soy ve rahimlerde yolculuk yaptık. Ta ki Abdulmuttalib&rsquo;in soyunda birbirimizden ayrıldık. B&ouml;ylece n&uuml;b&uuml;vvet ve peygamberlik bende ve hilafet ve seyitlik de Ali&rsquo;de yer edindi.[7]\r\n\r\n\r\n	&Ouml;te taraftan Şia &acirc;limlerinin g&ouml;r&uuml;ş birliğince İslam Peygamberinin (s.a.a) makamı b&uuml;t&uuml;n yaratıklardan ve Hz. Ali&rsquo;den daha &uuml;st&uuml;nd&uuml;r. Bu konuda bir ş&uuml;phe yoktur. Her kim Hz. Ali&rsquo;nin (a.s) makamını daha &uuml;st&uuml;n bilirse hen&uuml;z İslam Peygamberinin (s.a.a) batıni makamı hakkında k&acirc;mil bir marifet elde etmemiştir. Nitekim bizzat Hz. Ali&rsquo;de bu konuya işaret etmiştir: &ldquo;Ben Muhammedin kullarından bir kulum.&rdquo;[8] Bu grup rivayetleri bir araya getirme neticesinde elde edilen nokta şu olacaktır: Hz. Muhammed&rsquo;in (s.a.a) nuraniyet makamı evrendeki yaratıkların hepsinden daha &uuml;st&uuml;nd&uuml;r ve Hz. Ali (a.s) k&acirc;mil insan sıfatıyla İslam Peygamberinin hakikati ile batıni birlik makamına nail olmuştur. Bu y&uuml;zden de ilahi t&uuml;mel velayetin mazharı olmuştur. Nitekim Kur&rsquo;an&rsquo;ın buyurduğu gibi peygamberliğin kemale ermesi ve tamamlanması da onun velayet olgusunun belirtilmesi ile ger&ccedil;ekleşir. Ger&ccedil;ekte bu İslam Peygamberinin (s.a.a)&nbsp; batıni makamının tecess&uuml;m etmiş halidir. Ger&ccedil;ekte Hz. Ali (a.s) aşk ve sevgi makamı derecesinde Hz. Peygamber (s.a.a) ile arasında bir fasılanın kalmadığı ilk ve en &uuml;st&uuml;n insandır. &Ouml;yle ki İslam Peygamberi (s.a.a) kendi batıni hakikatini Hz. Ali&rsquo;de g&ouml;zlemliyordu. Hatta mira&ccedil;ta y&uuml;ce Allah Hz. Peygamberle (s.a.a) Hz Ali&rsquo;nin (a.s) diliyle konuşmuştu. Hz. Muhammed (s.a.a) ile Hz. Ali (a.s) arasındaki ilişki biz insanların tasavvur edebileceği t&uuml;rden değildir. Ger&ccedil;ekte bu ilahi bir ilişkidir. Bu y&uuml;zden onların birbirlerini nitelerken s&ouml;yledikleri s&ouml;zlerde hayret yaratıcıdır. Rivayetlerde belirtilmiş olan bu nursal birlik bu ilişkinin h&acirc;sılıdır ve &ldquo;ya Muhammed (s.a.a) ya Ali (a.s), ya Ali (a.s) ya Muhammed (s.a.a)&rdquo; tabiri de endirekt olarak buna işaret etmektedir. Hz. Ali (a.s) bu hususta ş&ouml;yle buyurmaktadır: &ldquo;Ey Salman ve ey C&uuml;ndep ben Muhammed&rsquo;im ve Muhammed bendir! Ben Muhammed&rsquo;denim ve Muhammed bendendir. Tıpkı y&uuml;ce Allah&rsquo;ın ş&ouml;yle buyurduğu gibi: İki deniz birbiriyle temasta oldukları halde yan yana dururlar. Onlar arasında bir berzah vardır ve onlar birbirlerine karışmazlar.&rdquo;[9] Bu anlamıyla Hz. Ali ve imamların Hz. Peygambere (s.a.a) tabii olmaları, varlıksal ve ruhsal bir tabii olmadır. Bu nedenle onlar Hz. Peygamberi tam yansıtan aynalardır. Ger&ccedil;ekte Hz. Ali (a.s)ve imamların Hz. Peygamberden (s.a.a) miras aldıkları ilim ilahi b&uuml;y&uuml;k isim sayılan Muhammedi hakikatin nurudur. Bu nedenle imamlar kendilerini ilahi isim ve sıfatların mazharları olarak tanıtmışlardır: &ldquo;Allah&rsquo;a yemin olsun ki biz Allah&rsquo;ın g&uuml;zel isimleriyiz.&rdquo;[10] Elbette İslam Peygamberinin (s.a.a) nuraniyetinin hakikati bu konuda &ouml;nde gelir ve bu alandaki asıl husus sayılır. Burada konunun iyi bir şekilde aydınlanması i&ccedil;in İslam irfanında &ldquo;Muhammedi hakikat&rdquo; sıfatıyla Hz. Muhammed&rsquo;in (s.a.a) nuraniyet hakikatine de işaret etmek gerekir. Muhammedi hakikat İslam irfanında Hakk&rsquo;ın g&uuml;zel isimlerini toplayan ilahi zatın ilk taayy&uuml;n&uuml; manasını i&ccedil;eren bir ıstılahtır. B&uuml;t&uuml;n &acirc;lemler bu hakikatten zuhur etmiştir. Buna hakikatlerin hakikati de denmektedir. Ariflerin inancına g&ouml;re Muhammedi hakikat k&acirc;mil bir şekilde k&acirc;mil insanda zahir olur. Nebi, resul ve veli bu hakikatin alt &acirc;lemdeki mazharlarıdır ve onun bu &acirc;lemdeki en k&acirc;mil mazharı ise İslam Peygamberidir (s.a.a).[11] Ariflerin bakışında Muhammedi hakikat &acirc;lemdeki t&uuml;m hayır ve bereketlerin zuhur vasıtasıdır ve bu makam Alevi velayet sahibi i&ccedil;in miras ile ge&ccedil;erlidir.[12]&nbsp; Muhammedi hakikat, Alevi hakikat ve ilahi t&uuml;mel velayet irfanda bir&ccedil;ok yerde ortak bir manada kullanılmıştır. Nitekim arifler ş&ouml;yle demiştir: İlahi velayet Muhammedi bir meşreptir ve onun tanımı Alevidir.[13] Ariflerin perspektifinde nurların bu birliği makamların farklılığıyla ve birinin diğerini takip etmesiyle &ccedil;elişmemektedir. Aşk, tevhit, vahdet-i şuhud ve vahdet-i v&uuml;cut makamında Hz. Peygamber (s.a.a) ile Ehlibeytin nurları arasında herhangi bir farklılık olduğuna inanmak &ccedil;okluğa inanmaktır. Elbette bu &ccedil;okluk kendi makamında mahfuzdur. Bu, ger&ccedil;ek irfanda işaret edilmiş birliğin kesretteki sırrıdır:\r\n\r\n\r\n	Burada birliktelik k&uuml;f&uuml;r addedilir.\r\n\r\n\r\n	Oysa bu tekrar edilmiş bir vahdetin ifadesidir.[14]\r\n\r\n\r\n	&Acirc;şık ile maşuk arasında yaratıkların idrakinden &uuml;st&uuml;n olan bir sır vardır. Onda derece ve makamlar ile ilişkili farklılıklar ortadan kalkar ve &acirc;şık ile maşuk arasındaki fasıla yok olur. &Acirc;şık maşuk ve maşuk da &acirc;şık olur.&nbsp; Birlik ve tecellinin bundan başka bir yorumu olamaz.\r\n\r\n\r\n	Bu nur birliği nuraniyet makamındaki farklılığa rağmen nurun derecesel birliği yoluyla da a&ccedil;ıklanabilir: Farklı dereceleri kabul etme varsayımıyla birlikte de zati birlikteliğe bağlı kalınabilir; başka bir ifadeyle her ne kadar bu nurlardan biri daha g&uuml;&ccedil;l&uuml; ve diğeri daha zayıf olsa da nur olmada aralarında hi&ccedil;bir farklılık bulunmaz ve onlar bir sayılırlar.[15] Lakin masumların nurları hakkında derecesel birlik izahının salt meseleyi zihne yakınlaştırmak ve teşbih etmek i&ccedil;in olduğunu belirtmek gerekir. Bu sadece onların hakiki birlikteliğini doğru anlamak i&ccedil;in bir y&ouml;ntemdir. Tecelli sırrı, Allah ile O&rsquo;nun en k&acirc;mil mazharları arasındaki kulluk ve bu nurların kendi aralarındaki ilişkiye d&ouml;nen kesret halindeki birliğin ger&ccedil;ek mahiyetini idrak etmek, aklın alanı dışındadır. Yanı sıra bu konu ş&ouml;yle de dile getirilebilir: Her zaman bir ayrıcalık ve &uuml;st&uuml;nl&uuml;ğe sahip olmak velayet makamında ve yakınlaşma derecelerinde de Allah&rsquo;a daha yakın olma konusunda &uuml;st&uuml;nl&uuml;k anlamına gelmez; yani velayet makamında eşitlik varsayımıyla birlikte de birinin &uuml;st&uuml;n olması ve peygamberlik gibi bir erdeme sahip olması imk&acirc;n d&acirc;hilindedir.[16]İmam Humeyni&rsquo;nin (r.a) s&ouml;zlerinde de bu g&ouml;r&uuml;ş&uuml; destekler mahiyette karineler mevcuttur. İmam Humeyni(r.a) Muhammedi n&uuml;b&uuml;vvet hakkında ş&ouml;yle buyurur: Allah isminin mazharına sıra gelince, (yolcu) birinci yolculuğun sonunda Hakk&rsquo;ı t&uuml;m y&ouml;nleriyle zahir g&ouml;r&uuml;r ve hi&ccedil;bir y&ouml;n onu diğer y&ouml;nlerden alıkoymaz. İkinci seferinin sonunda t&uuml;m hakikatler ilahi kapsayıcı isimde yok olur ve ortadan kalkar ve hatta ilahi kapsayıcı isim salt ahadiyette ortadan kalkar. Bunun i&ccedil;in ilahi kapsayıcı varlıkla halka d&ouml;ner, ezeli n&uuml;b&uuml;vvet ve zahiri ve batıni hilafete sahip olur. İmam Humeyni (r.a) ş&ouml;yle devam eder: D&ouml;rd&uuml;nc&uuml; sefer de d&acirc;hil olmak &uuml;zere bu seferler k&acirc;mil veliler i&ccedil;inde h&acirc;sıl olur. Nitekim m&uuml;minlerin &ouml;nderi ve masum evlatları i&ccedil;in de h&acirc;sıl olmuştur. Lakin Hz. Peygamber (s.a.a) cem&rsquo; makamının sahibi olduğu i&ccedil;in kendisinden sonra hi&ccedil;bir yaratık i&ccedil;in teşri yolu bulunmaz. Bu makam esasta Allah Resul&uuml; i&ccedil;indir ve diğer masumlar i&ccedil;in ise tabi olma yoluyladır. Onların hepsinin ruhaniyeti birdir. Kamil arif Şah Abadi ş&ouml;yle demiştir: Eğer Ali (a.s) Allah Resul&uuml;&rsquo;nden &ouml;nce gelmiş olsaydı tıpkı Hz. Peygamber (s.a.a) gibi İslam şeriatını ortaya koyar ve g&ouml;nderilmiş bir peygamber olurdu. Bu, iki y&uuml;ce şahsın ruhaniyet, maneviyat ve zahiri makamlarda birbirleri ile birlik i&ccedil;inde olmaları nedeniyledir.[17] Bundan dolayı dinin esaslarından olan İslam Peygamberinin n&uuml;b&uuml;vvetinin erdemi konusunda hi&ccedil;bir kuşku bulunmaz. Bununla birlikte Muhammedi ve Alevi nur hakikati arasında batıni birlikteliğin olduğunu yansıtan bir&ccedil;ok muteber rivayet de mevcuttur. Bu birliktelikten bazen ilmi miras ve k&acirc;mil uyma olarak s&ouml;z edilmiştir. Bazen de masumların nurundaki derecesel veya şahsi birliktelik olarak dile getirilmiştir. Bu bakışta on d&ouml;rt masumun t&uuml;m&uuml; Muhammedi hakikat olarak tabir edilen ve ilahi b&uuml;y&uuml;k isim olan bir hakikat ile kaimdirler. Nitekim bahse konu olan &ldquo;ya Muhammed (s.a.a) ya Ali (a.s), ya Ali (a.s) ya Muhammed (s.a.a)&rdquo; c&uuml;mlesinde de ilk &ouml;nce Hz. Peygamberin ismi gelmiştir. &Ccedil;&uuml;nk&uuml; onlar bu hakikatte asıl sayılırlar ve ikinci defa onlar arasında ikiliğin olmadığını da vurgulamak i&ccedil;in de ya Ali (a.s) ya Muhammed (s.a.a) tabiri kullanılmıştır. Bu vesileyle hem İslam Peygamberinin &uuml;st&uuml;nl&uuml;ğ&uuml; ve hem de onlar arasında bulunan nur birliğinin belirtilmesi hedeflenmiştir. Belirtildiği gibi bu mana bir&ccedil;ok rivayette de vurgulanmıştır. Bu y&uuml;zden dua makamında belirtilmiş olan &ldquo;ya Muhammed (s.a.a) ya Ali (a.s), ya Ali (a.s) ya Muhammed (s.a.a)&rdquo; tabiri ger&ccedil;ekte Hz. Ali&rsquo;nin &ldquo;ben Muhammed&rsquo;im ve&nbsp; Muhammed bendir&rdquo; s&ouml;z&uuml;nden ve aynı şekilde Hz. Peygamberin (s.a.a) ben ve Ali bir nurdanız buyruğundan ilham almıştır. Bu konuda daha fazla bilgi edinmek i&ccedil;in 7648 sayılı (Site: 7701) soruya m&uuml;racaat edebilirsiniz.&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] İbni Tavus, Cemalu&rsquo;l&Uuml;sb&uuml;, s. 280, İntişaratıRezi, Kum.\r\n\r\n\r\n	[2] Kef&rsquo;emi, İbrahim b. Ali Amuli, el-Misbah, s. 176, İntişaratıRezi.\r\n\r\n\r\n	[3] Şeyh H&uuml;rr&rsquo;&uuml;Amuli, Vesailu&rsquo;ş Şia, c. 8, s. 84, M&uuml;essese-i A&rsquo;lulBeyt.\r\n\r\n\r\n	[4] Meclisi, Muhammed Bakır, c. 51, s. 304, M&uuml;essese-i el-Vefa, Beyrut.\r\n\r\n\r\n	[5] a.g.e, c. 38, s. 150.\r\n\r\n\r\n	[6] İhsai, İbniebi Cumhur, Avaliu&rsquo;llai, c. 4, s. 124, İntişaratıSeyyidu&rsquo;şŞuheda(a.s).\r\n\r\n\r\n	[7] Taberi, İmadu&rsquo;d Din, Beşaretu&rsquo;l Mustafa, s. 190, KitaphaneyiHayderiyye, Necef.\r\n\r\n\r\n	[8] Kuleyni, el-K&acirc;fi, c. 1, s. 89, Daru&rsquo;lKutubu&rsquo;l İslamiye.\r\n\r\n\r\n	[9] Meclisi, Muhammed Bakır, Biharu&rsquo;lEnvar, c. 26, s. 5, M&uuml;essese-i el-Vefa, Beyrut.\r\n\r\n\r\n	[10] Kuleyni, el-K&acirc;fi, c. 1, s. 143.\r\n\r\n\r\n	[11] Danişnameyi cihanı İslam, neşri bonyadıdairetu&rsquo;lmearifi İslami, zeyli harf &ldquo;Ha&rdquo;.\r\n\r\n\r\n	[12] Şerhi Fususu Kayseri, bi kuşesi &uuml;stad Seyit Celalu&rsquo;d Din aştiyani, pişgoftar, s. 55, Şirketi intişaratı ilmi ve ferhengi.\r\n\r\n\r\n	[13] a.g.e, Havaşiti cilve, s. 279.\r\n\r\n\r\n	[14]Divanı Attar Nişaburi.\r\n\r\n\r\n	[15]Tarhan, Kasım, Nigerişiirfani ve felsefi kelamibi Şahsiyet ve kıyamı İmam H&uuml;seyin (a.s), s. 121, İntişaratı&ccedil;il&ccedil;ırag, Kum.\r\n\r\n\r\n	[16]a.g.e, s. 135.\r\n\r\n\r\n	[17] İmam Humeyni, Misbahu&rsquo;lHidayeile&rsquo;lHilafeve&rsquo;lVilaye, s. 87 &ndash; 90 ondan nakille, a.g.e, s137.'),(72,'tr76','<div class=\"quest-content\" id=\"A3_1\" style=\"display: block;\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Zikir ve Allah&rsquo;ı anmanın bir&ccedil;ok ruhi ve ahlaki yapıcı etkisi vardır ve bunun karşısında Allah&rsquo;ın kulunu hatırlaması, kalbin aydınlanması, kalp huzuru, Allah&rsquo;a itaatsizlik etmeden korkmak, g&uuml;nahların bağışlanması ve ilim ve hikmet bunlardan sayılır. Genellikle zikir kalpsel ve dilsel olarak iki t&uuml;re ayrılır. Dille yapılan zikre &ldquo;vird&rdquo; de denilir. Zikir ger&ccedil;ek manasıyla anmak anlamına gelir. Bu bakışta her varlık kendi varlıksal mertebesi esasınca &ouml;zel bir makamda Allah&rsquo;ı anar ve her insan da nerden geldiğine dair taşıdığı bilin&ccedil; d&uuml;zeyinde Allah&rsquo;ı anmanın belirli bir mertebesinde yer alır yahut kendi ger&ccedil;ek kimliğine d&ouml;n&uuml;k bir unutma halinde bulunur. Bu y&uuml;zden k&acirc;mil insan Allah&rsquo;ı anmanın ve hatırlamanın zirvesinde yer alır. Nitekim İslam Peygamberinin (s.a.a) adlarından biri de zikirdir. Şeriat ve irfanda &ouml;zel şekillerde &ouml;zen g&ouml;sterilen vird veya dil zikrinin hedefi insanın Allah&rsquo;a y&ouml;nelmesi ve O&rsquo;nu anmayla kalbin dirilmesidir. B&ouml;ylece bu zikrin ve devamlı anımsamanın ışığında zikreden ile zikredilen arasındaki hicaplar kalkmaktadır. Bu y&uuml;zden irfanda zikir yolu da bu b&uuml;y&uuml;k hedefe nail olmak i&ccedil;in bir mukaddime sayılır. Bu şekilde zikir yolcunun varlığında bulunan &ccedil;okluk ve zulmet &acirc;leminin hicaplarını ortadan kaldırmak i&ccedil;in gerekli kabiliyeti oluşturur.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Zikir anımsamak, dile getirmek, hatırlamak, s&ouml;ylemek, sena, dua ve vird manasına gelir.[1] Ariflerin s&ouml;zlerinde ise anımsamak, amele dikkat etmek, korumak, itaat, namaz ve Kur&rsquo;an anlamlarına gelir.[2] Allah ile &acirc;şıkane bir ilişkinin en g&uuml;zel cilvelerinden ve Allah&rsquo;a yolculuktaki en temel yollardan biri zikirdir; Allah&rsquo;ı zikretmek kendi sınırlı varlığını ilahi isimleri hatırlayarak unutmaktır ve bunu devam ettirmek ve s&uuml;rd&uuml;rmek kalp &uuml;zerindeki g&uuml;nah paslarını siler. Zira Hak Te&acirc;l&acirc;&rsquo;dan gaflet etmek ve O&rsquo;nu unutmak kalp memleketini kirletir. Bu y&uuml;zden ilahi velilerin ve semavi kitapların misyonlarından biri, bu kirlilik ve karanlığı bertaraf etmektir. Bu nedenle zikir Hz. Peygamberin (s.a.a) sıfatlarından ve Kur&rsquo;an&rsquo;ın isimlerinden biri olarak sayılmıştır. Nitekim Kur&rsquo;an-ı Mecit Hz. Peygamberin (s.a.a) zikir olduğuna ş&ouml;yle işaret etmektedir[3]: &nbsp;</p>\r\n\r\n<p>\r\n	&ldquo;Allah, ahirette onlara şiddetli bir azap hazırlamıştır. O h&acirc;lde, ey iman etmiş olan akıl sahipleri, Allah&rsquo;a karşı gelmekten sakının! Allah, size bir zikir (Kur&rsquo;an) indirdi. İman edip salih amel işleyenleri, karanlıklardan aydınlığa &ccedil;ıkarmak i&ccedil;in size Allah&rsquo;ın apa&ccedil;ık ayetlerini okuyan bir peygamber g&ouml;nderdi. Kim Allah&rsquo;a inanır ve salih bir amel işlerse, Allah onu, i&ccedil;inden ırmaklar akan, i&ccedil;inde ebed&icirc; kalacakları cennetlere sokar. Allah, ger&ccedil;ekten ona g&uuml;zel bir rızık vermiştir.&rdquo;[4] Aynı şekilde Kur&rsquo;an-ı Kerim&rsquo;in isimlerinden biri de zikirdir: &ldquo;Ş&uuml;phesiz o Zikr&rsquo;i (Kur&rsquo;an&rsquo;ı) biz indirdik biz! Onun koruyucusu da elbette biziz.&rdquo;[5] Hz. Peygamberin (s.a.a) ve Kur&rsquo;an&rsquo;ın zikir olarak adlandırılmasının nedeni, onların Allah-u Te&acirc;l&acirc;&rsquo;yı hatırlatmaya vesile olmalarıdır; zira hatırlamak kalpsel bilgiye bağlıdır ve gaflet ve unutkanlık perdesini kalp &uuml;zerinden kaldıran ve ilahi nuru ona yansıtanlar bu peygamberler ve semavi kitaplardır. Bundan dolayı Allah&rsquo;ı anmak insanı maddiyat karanlığından maneviyat zirvesine &ccedil;ıkarır, insanda &uuml;midi diriltir ve maddi hayatın ve beşeri dengelerin darlıklarından kaynaklanan &uuml;mitsizlik ve karamsarlığı bertaraf eder.</p>\r\n\r\n<p>\r\n	Zikrin Kısım Ve Dereceleri</p>\r\n\r\n<p>\r\n	Zikir Allah i&ccedil;in yapılan ibadetlerden sayıldığından diğer ibadetler gibi değişik kısımlara ayrılır. Genel zikir ve &ouml;zel zikir bunun bir &ouml;rneğidir. Genel zikir &ouml;zel bir varlığa &ouml;zg&uuml; değildir ve her şeyde mevcuttur; yani her şey Allah&rsquo;ı anmakla varlığını s&uuml;rd&uuml;rmektedir. &Ouml;zel zikir ise belirli t&uuml;r varlıklara &ouml;zg&uuml;d&uuml;r. Melek veya insana &ouml;zel olan zikir bu kabildendir. Zikir bazen kalpsel ve bazen de dil iledir. Elbette bu taksim insana &ouml;zg&uuml; değildir; zira bazen şuur taşıyan diğer varlıklar da Allah&rsquo;ı anarlar. Bu onların kalp zikri sayılır ve bazen de kendilerine &ouml;zg&uuml; dilleriyle Allah&rsquo;ın adını s&ouml;yler ve O&rsquo;nu anarlar ki bu da onların dil zikri sayılır. İmam Muhammed Gazzali, Kimya-i Saadet kitabında zikrin d&ouml;rt derecesi olduğunu belirtir:</p>\r\n\r\n<p>\r\n	1. Bu derecede zikir dil iledir ve kalp ondan gafildir. Bu t&uuml;r zikrin etkisi zayıftır, lakin eserden de yoksun değildir. &Ccedil;&uuml;nk&uuml; hizmet ile meşgul olan bir dil beyhude bir işle uğraşan veya herhangi bir işle uğraşmayan bir dilden daha &uuml;st&uuml;nd&uuml;r. İmam Humeyni (r.a), dil zikri hakkında şu g&ouml;r&uuml;şe sahiptir: Her ne kadar Hakk&rsquo;ı zikretmek kalpsel sıfatlardan olsa da ve kalp zikretmesi durumunda zikir i&ccedil;in bulunan t&uuml;m faydalar ortaya &ccedil;ıksa da kalp zikrinin dil zikriyle birlikte yapılması daha evladır. Zikir mertebelerinin t&uuml;m&uuml;n&uuml;n en m&uuml;kemmel ve &uuml;st&uuml;n olanı, zikrin insan mertebelerinin t&uuml;m&uuml;nde cereyan etmesi ve h&uuml;km&uuml;n&uuml;n zahir ve batın, gizli ve a&ccedil;ığa yayılmasıdır. Dil zikri de iyi ve istenen bir zikirdir ve insanı en sonda hakikate ulaştırır. Bu y&uuml;zden rivayetlerde ve kaynaklarda dil zikri &ccedil;ok &ouml;v&uuml;lm&uuml;şt&uuml;r.[6]</p>\r\n\r\n<p>\r\n	2. Zikrin kalpte olması, lakin yerleşik olmaması ve yer edinmemesidir.</p>\r\n\r\n<p>\r\n	3. Zikrin başka bir şey i&ccedil;in zahmetlice kullanılabilecek şekilde kalpte yer edinmesidir.</p>\r\n\r\n<p>\r\n	4. Zikrin zikredenin kalbini istila etmesidir ve bu da zikir değil, Hak Te&acirc;l&acirc;&rsquo;dır [7]</p>\r\n\r\n<p>\r\n	Zikrin Eserleri</p>\r\n\r\n<p>\r\n	Allah&rsquo;ı zikretmek yolcu kul ile malik rab arasındaki manevi bir irtibat oluşturur. Bu irtibat mucizevi ve muhteşem eser ve semereler taşır. Bunların her biri insanın ahlaki ve ruhsal yapılanışında b&uuml;y&uuml;k tesirler yaratır. Bu eser ve semerelerin en &ouml;nemlilerinden bazıları şunlardır:</p>\r\n\r\n<p>\r\n	1. Allah&rsquo;ın Kulu Anması</p>\r\n\r\n<p>\r\n	Allah&rsquo;ı anmanın ilk eseri, y&uuml;ce Allah&rsquo;ın da insanı anmasıdır: &ldquo;Beni zikredin ben de sizi hatırlayayım&hellip;&rdquo;[8] Bu ayeti şerifede Allah&rsquo;ın anımsaması kulun anımsamasına bağlı olarak değerlendirilmesi konusundan zarif bir nokta anlaşılmaktadır ve o da Allah tarafından ger&ccedil;ekleştirilen iki t&uuml;r zikrin tasvir edilmesidir:</p>\r\n\r\n<p>\r\n	A. Genel zikir</p>\r\n\r\n<p>\r\n	B. &Ouml;zel zikir</p>\r\n\r\n<p>\r\n	Genel zikir, t&uuml;m varlıkları kapsayan ve &ouml;zel bir gruba &ouml;zg&uuml; olmayan ilahi genel hidayetten ibarettir. Bunun g&ouml;stergesi, ilahi genel zikrin evrendeki eserleri ve y&uuml;ce Allah&rsquo;ın t&uuml;m m&uuml;mk&uuml;n varlıklara bahşettiği nimetler ve bağışlardır. İlahi s&uuml;rekli feyz olan bu kuşatıcı anımsama asla son bulmaz. Lakin &ouml;zel zikir &ouml;zel kullar ve zikredenlere aittir ve Allah tarafından bir t&uuml;r dikkate alma ve l&uuml;tuf sayılır.</p>\r\n\r\n<p>\r\n	2. Kalbin Aydınlanması</p>\r\n\r\n<p>\r\n	Y&uuml;ce Allah kendi zikrini kalplerin nurlanması ve uyanmasına vesile bilmektedir. İmam Ali (a.s) evladı İmam Hasan M&uuml;cteba&rsquo;ya (a.s) vasiyeti olarak yazdığı bir mektupta ş&ouml;yle buyurmaktadır: Her şeyden &ccedil;ok kalbini bayındır kılmayla uğraş. Ey Evladım sana takvalı olmayı, Allah&rsquo;ın emrine uymayı, O&rsquo;nun zikriyle kalp ve ruhunu ongun kılmanı ve ilahi ipe sarılmanı tavsiye ediyorum&hellip;[9] Kalp &ouml;l&uuml;m&uuml;n&uuml; tedavi eden ve onu yeniden dirilten en &ouml;nemli etkenlerden biri, Allah&rsquo;ın zikrine sığınmaktır; Allah&rsquo;ın zikri nurdur ve onda s&uuml;rekli olmak kalbi karanlık, &uuml;mitsizlik ve katılıktan kurtarır ve ona sıcaklık ve yeni bir sevin&ccedil; bahşeder. Zikrin bu semeresini Hz. Ali (a.s) ş&ouml;yle beyan etmektedir: Y&uuml;ce Allah kendinin anılmasını kalplerin cilalanmasına vesile karar kılmıştır; bunun neticesinde kulak ağırlıktan sonra duyar, g&ouml;z karanlıktan sonra g&ouml;r&uuml;r ve bu vesileyle inat&ccedil;ılık ve d&uuml;şmanlıktan sonra baş eğer ve ram olur.[10]</p>\r\n\r\n<p>\r\n	3. Kalp Huzuru</p>\r\n\r\n<p>\r\n	Allah&rsquo;ı anmanın &uuml;&ccedil;&uuml;nc&uuml; bir eseri insan kalbinde huzur yaratmasıdır. Kur&rsquo;an&rsquo;ın tabiri ile kalbin itminan ve s&uuml;k&ucirc;neti Allah&rsquo;ı anmanın direkt eserlerindendir: Onlar, inananlar ve kalpleri Allah&rsquo;ı anmakla huzura kavuşanlardır. Biliniz ki, kalpler ancak Allah&rsquo;ı anmakla huzur bulur.[11] Allah&rsquo;ı anmak manevi ıstırap ve depresyonun ilacıdır. Psikologların bakışında bunların nedeni korku, geleceğin ipham taşıması, yenilgiye uğramaktan endişe duymak, hastalıklardan korkmak ve doğal etkenlerden kaygı duymaktır. Istırap hastalığı meselesi bir yana, huzur isteminin insan fıtratında bir k&ouml;k&uuml; vardır ve insanların doğasında huzur istemi hissi mevcuttur. Ger&ccedil;ekte insanın bir&ccedil;ok faaliyeti fıtratın ilahi nidasına yanıttır. Kendimizin ve bir&ccedil;ok bireyin hayatına baktığımız vakit, bir&ccedil;ok işimizin hedefinin değerli huzur cevherine ulaşmak olduğunu g&ouml;zlemleriz; yani insanlar huzur ve s&uuml;k&ucirc;nete ulaşmak i&ccedil;in &ouml;m&uuml;r boyunca &ccedil;abalamaktadırlar. Bu noktada insanlar arasında g&ouml;r&uuml;ş birliği vardır, lakin g&ouml;r&uuml;ş ayrılığı hayata huzur bahşeden şeyleri belirleme ve teşhis etme konusundadır. Bu değerli cevheri servet biriktirme ve maddi refahta g&ouml;ren bir&ccedil;ok insan vardır. Bir başka grup ise huzuru makam ve ş&ouml;hret elde etmekte g&ouml;r&uuml;r. Lakin Kur&rsquo;an-ı Kerim huzur ve s&uuml;k&ucirc;neti Allah&rsquo;ı anmakta g&ouml;r&uuml;r &ldquo;Kalpler sadece Allah&rsquo;ı anmakla huzur bulur&rdquo;. Y&uuml;ce Allah namaz hakkında ş&ouml;yle buyurmaktadır: &ldquo;Namazı benim zikrim ile kıl.&rdquo;[12]</p>\r\n\r\n<p>\r\n	4. Allah&rsquo;tan &Uuml;rkmek Ve Korkmak</p>\r\n\r\n<p>\r\n	M&uuml;minler i&ccedil;in Allah&rsquo;ı anmanın eserlerinden biri de Allah&rsquo;tan korkmak ve &uuml;rkmektir. Kur&rsquo;an bu hususta ş&ouml;yle buyuruyor: &ldquo;M&uuml;minler ancak o kimselerdir ki; Allah anıldığı zaman kalpleri &uuml;rperir. O&rsquo;nun ayetleri kendilerine okunduğu zaman (bu) onların imanlarını artırır. Onlar sadece Rablerine tevekk&uuml;l ederler.&rdquo;[13]</p>\r\n\r\n<p>\r\n	5. G&uuml;nahların Bağışlanması</p>\r\n\r\n<p>\r\n	Allah&rsquo;ı anmanın uhrevi eser ve semelerinden biri, Allah&rsquo;ı ananları kapsayan ilahi mağfirettir. Buna ek olarak y&uuml;ce Allah b&ouml;yle bireylere b&uuml;y&uuml;k ecir ve &ouml;d&uuml;l vaadi de vermiştir. Kur&rsquo;an-ı Mecid bu hususta ş&ouml;yle buyuruyor: &ldquo;Ş&uuml;phesiz M&uuml;sl&uuml;man erkeklerle M&uuml;sl&uuml;man kadınlar, m&uuml;min erkeklerle m&uuml;min kadınlar, itaatk&acirc;r erkeklerle itaatk&acirc;r kadınlar, doğru erkeklerle doğru kadınlar, sabreden erkeklerle sabreden kadınlar, Allah&rsquo;a derinden saygı duyan erkekler, Allah&rsquo;a derinden saygı duyan kadınlar, sadaka veren erkeklerle sadaka veren kadınlar, oru&ccedil; tutan erkeklerle oru&ccedil; tutan kadınlar, namuslarını koruyan erkeklerle namuslarını koruyan kadınlar, Allah&rsquo;ı &ccedil;ok&ccedil;a anan erkeklerle &ccedil;ok&ccedil;a anan kadınlar var ya, işte onlar i&ccedil;in Allah bağışlanma ve b&uuml;y&uuml;k bir m&uuml;k&acirc;fat hazırlamıştır.&rdquo;[14] Y&uuml;ce Allah kulları affetmek i&ccedil;in değişik fiil ve yolları vesile karar kılmıştır ve herkes bir vesile ile kendi i&ccedil;in bağışlanma dileyebilir. Bunlardan biri de y&uuml;ce Allah&rsquo;ı &ccedil;ok zikretmektir.</p>\r\n\r\n<p>\r\n	6. Hikmet Ve İlim</p>\r\n\r\n<p>\r\n	Zikrin semerelerinden biri aklın olgunlaşması ve kemal ile hikmettir. Zikir insanın idrak yetisinin gelişmesi ve d&uuml;ş&uuml;ncenin &uuml;retime ge&ccedil;mesine neden olur. İnsan ruhu, gaybi hakikatlerin kendinde tecelli etmesi liyakatine erer ve y&uuml;ce Allah b&ouml;yle bireylerin d&uuml;ş&uuml;nce ve aklına yardım ulaştırır. Bu hakikati İmam Ali ş&ouml;yle beyan etmektedir: &ldquo;Nimetleri b&uuml;y&uuml;k olan y&uuml;ce Allah i&ccedil;in her zaman diliminde, peygamberlerin bulunmadığı ve dinin gevşediği d&ouml;nemlerde d&uuml;ş&uuml;ncelerinde kendileri ile sırlaştığı ve akıllarında kendileri ile konuştuğu kulları olagelmiştir. Bunlar hidayet meşalesini g&ouml;zlerin, kulakların ve kalplerin uyanmasının aydınlığıyla tutuşturup y&uuml;kseltmişlerdir.&rdquo;</p>\r\n\r\n<p>\r\n	Zikir Ve Zikredenlerin Manevi Konumu</p>\r\n\r\n<p>\r\n	Zikir anımsamak ve Allah&rsquo;ın isimlerini tekrarlamaktan ibaret olan vird olarak dil ile veya zihin ile iki şekilde yapılması nedeniyle, zikrin mertebeleri ve onun zikredenlerin manevi makamı ile ilişkisi hakkında da a&ccedil;ıklama yapmak gerekir:</p>\r\n\r\n<p>\r\n	1. Anımsamak manasıyla zikir hakkında ş&ouml;yle s&ouml;ylemek gerek: Zikir yolunda bulunan her yolcu insan, ger&ccedil;ekte Allah&rsquo;tan başlayan ve en al&ccedil;ak d&uuml;zeye ulaşan bir yolu anımsamak ile meşguld&uuml;r; yani yolcu bu yolu Allah&rsquo;a d&ouml;nme a&ccedil;ısından hatırlamakta ve bu anımsamak manevi ve irfani bir dalga halini insana hatırlatmaktadır. Bazen bundan y&acirc;ri ve diyarı anımsamak ve vuslat g&uuml;n&uuml;n&uuml; hatırlamak diye de tabir edilmiştir; &ccedil;&uuml;nk&uuml; insan ruhu bu d&uuml;nya diyarında hicrana maruz kalmış, gurbete gelmiş, tedrici olarak asıl vatanını anımsamış ve ona doğru hareket etmiş bir yuva kuşu mesabesindedir. Bu d&ouml;n&uuml;ş yolu, Allah&rsquo;ı zikretmek ve onu anımsamaktan ibarettir. İnsan ancak &ouml;nceden g&ouml;rm&uuml;ş olduğu ve unuttuğu şeyi hatırlar. Nitekim Kur&rsquo;an-ı Kerim&rsquo;de de bu hususa işaret edilmiş ve Allah&rsquo;ı anmayı unutan kimselerin kendilerini de unuttukları belirtilmiştir: &ldquo;Allah&rsquo;ı unutan ve bu y&uuml;zden Allah&rsquo;ın da kendilerine kendilerini unutturduğu kimseler gibi olmayın. İşte onlar fasık kimselerin ta kendileridir.&rdquo;[15]Bundan dolayı hepsi zikir dairesinde belirtilmiş olan ve zikir manasıyla kullanılmış olan namaz, Kur&rsquo;an, peygamber ve diğer hususlar bu anımsamayı dile getirir ve bundan dolayı onlara zikir denilmiştir. Bu bakışta herkesin hatırlayanlar kategorisinde &ouml;zel bir derecede yer aldığı apa&ccedil;ıktır. Kendi ilahi hakikatinden ve Allah ile olan fıtri ilişkisinden bir eseri bile hatırlamayan ve sadece dil zikriyle yetinen kimselerin olması da muhtemeldir. Bazıları da bu ilahi kimliklerinden haberdar olmuş ve Allah&rsquo;a doğru hareket etme isteğinde bulunmuştur. Bunlar zikir eden ve zikredilen birbiriyle bir oluncaya dek zikir yolunda hareket ederler. Bundan dolayı bu bakışta her birey kendine &ouml;zel bir zikir makamında yer alır.</p>\r\n\r\n<p>\r\n	Allah&rsquo;ın isimlerini tekrar etme ve vird manasıyla zikir hakkında ise ş&ouml;yle s&ouml;ylemek gerekir: Bu mesele İslam&rsquo;da iki a&ccedil;ıdan ve iki farklı boyut perspektifinden g&ouml;z &ouml;n&uuml;nde bulundurulmuştur:</p>\r\n\r\n<p>\r\n	1. Şeriat boyutu</p>\r\n\r\n<p>\r\n	2. İrfan ve tarikat boyutu</p>\r\n\r\n<p>\r\n	Şeriat boyutunda bir&ccedil;ok hadislere işaret edilebilir. Bu hadislerde kutsal zikir ve virtler tavsiye edilmiş ve onların s&ouml;ylenmesi de manevi ilerlemenin, Allah&rsquo;a yakınlaşmanın ve şeriat sahibinin istediği doğrultuda yer almanın vesileleri olarak değerlendirilmiştir. Bu a&ccedil;ıdan t&uuml;m zikir ve virtler iyidir ve herkes bulunduğu manevi her makam ve konumda bu zikirleri yerine getirebilir. &Ouml;rneğin en &ccedil;ok tavsiye edilen zikir olan sal&acirc;vat veya istiğfar veyahut dua kitapları ve meşhur rivayetlerde yer alan &ldquo;la havle vela kuvvete illa billah&rdquo; zikirleri tabii olarak irfan ve riyazet ehlinin belirttikleri &ouml;zel ve belirli şartlara tabi değildir ve belirli birey ve gruplara veya &ouml;zel bir manevi makama sahip kimselere &ouml;zg&uuml; değildir. Ger&ccedil;ekte b&uuml;t&uuml;n bu zikirler zikreden bireyde manevi miracın ve Allah&rsquo;a d&ouml;nmenin batıni yolculuğunun başlaması i&ccedil;in kalbi hazırlama niteliğindedir.</p>\r\n\r\n<p>\r\n	2. Lakin irfani boyutta genellikle bazı irfani amel buyruklarında g&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere yolcuya &ouml;zel bir zikri belirli bir sayıda ve &ouml;zel g&uuml;nler sayısınca (bir kırk g&uuml;n) yapması tavsiye edilir. Bunun ruhsal ve psikolojik olarak &ouml;zel eserleri mevcuttur. Bu meselede dikkate şayan olan nokta şudur: Bu t&uuml;r irfani amel buyrukları &uuml;stat ve izne ihtiya&ccedil; duyar ve bunlar herkese tavsiye edilemez. Elbette bu durumda her zikir ve vird yolcunun manevi makamı, konumu ve &ouml;zel engelleri ile uyuşur olacaktır. Bu y&uuml;zden k&acirc;mil &uuml;stat kendi ilmiyle m&uuml;rit ve yolcuyu vird ve zikirlerden oluşan &ouml;zel bir programa y&ouml;neltir ve ger&ccedil;ekte manevi bir ara&ccedil; sıfatıyla bu zikirlerin etkilerinden istifade eder. Bu bakışta manevi miracın mertebelerinin veya gaybi ve manevi makamlara girmenin yolcu i&ccedil;in h&acirc;sıl olması gayesiyle vird ve zikir yolundan yardımcı bir etken sıfatıyla yararlanılır. Ger&ccedil;ekte zikrin &ouml;zel bir mertebesine nail olmak, manevi &acirc;lemleri hatırlamak manasına gelir. Bazen bazı kitaplarda gaybi hususlara ve tabiat &ouml;tesine ulaşmak i&ccedil;in &ouml;zel bir takım virtleri i&ccedil;eren bazı konu ve amel buyruklarının nakledildiğini belirtmek gerekir. Bilin&ccedil;li ve arif bir &uuml;stat olmadan bu meseleler ile uğraşmak yolcunun şaşkınlığına neden olur. Bu y&uuml;zden bu yolda k&acirc;mil ve vuslata ermiş bir &uuml;stadın olması zorunlu hususlardan sayılmaktadır.</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1] Saidi, G&uuml;l baba, FerhengiIstılahatıİbni Arabi, s. 228, İntişaratıŞefii, &ccedil;apı dovvum, Tahran, 1384.</p>\r\n\r\n<p>\r\n	[2] Seccadi, Seyyid Cafer, FerhengiIstılahatıİrfani, s. 402, İntişaratıTahuri, &ccedil;apı &ccedil;aharum, Tahran, 1378.</p>\r\n\r\n<p>\r\n	[3] Talak Suresi, 10 ve 11. ayet.</p>\r\n\r\n<p>\r\n	[4] Hicr Suresi, 9. ayet.</p>\r\n\r\n<p>\r\n	[5] İmam Humeyni, Şerhi &Ccedil;ehil Hadis, s. 292 &ndash; 293, M&uuml;essese-i neşri asarı İmam Humeyni, Tahran, &ccedil;apı bistuheştum, 1387.</p>\r\n\r\n<p>\r\n	[6] Gazali, Kimyayı Saadet, c. 1, s. 254, İntişaratı ilmi ve fehengi, Tahran, &ccedil;apı heftum, 1375.</p>\r\n\r\n<p>\r\n	[7] Bakara Suresi, 152. ayet.</p>\r\n\r\n<p>\r\n	[8] Nehc&uuml;&rsquo;lBelağa, name 31.</p>\r\n\r\n<p>\r\n	[9] a.g.e, hutbe 222.</p>\r\n\r\n<p>\r\n	[10] Ra&rsquo;d Suresi, 28. ayet.</p>\r\n\r\n<p>\r\n	[11] Taha Suresi, 14. ayet.</p>\r\n\r\n<p>\r\n	[12]Enfal Suresi, 2. ayet.</p>\r\n\r\n<p>\r\n	[13]Ahzab Suresi, 35. ayet.</p>\r\n\r\n<p>\r\n	[14] Nehc&uuml;&rsquo;lBelağa, hutbe 222.</p>\r\n\r\n<p>\r\n	[15] Haşr Suresi, 19. ayet.</p>\r\n','Zikir ve Allah&rsquo;ı anmanın bir&ccedil;ok ruhi ve ahlaki yapıcı etkisi vardır ve bunun karşısında Allah&rsquo;ın kulunu hatırlaması, kalbin aydınlanması, kalp huzuru, Allah&rsquo;a itaatsizlik etmeden korkmak, g&uuml;nahların bağışlanması ve ilim ve hikmet bunlardan sayılır. Genellikle zikir kalpsel ve dilsel olarak iki t&uuml;re ayrılır. Dille yapılan zikre &ldquo;vird&rdquo; de denilir. Zikir ger&ccedil;ek manasıyla anmak anlamına gelir. Bu bakışta her varlık kendi varlıksal mertebesi esasınca &ouml;zel bir makamda Allah&rsquo;ı anar ve her insan da nerden geldiğine dair taşıdığı bilin&ccedil; d&uuml;zeyinde Allah&rsquo;ı anmanın belirli bir mertebesinde yer alır yahut kendi ger&ccedil;ek kimliğine d&ouml;n&uuml;k bir unutma halinde bulunur. Bu y&uuml;zden k&acirc;mil insan Allah&rsquo;ı anmanın ve hatırlamanın zirvesinde yer alır. Nitekim İslam Peygamberinin (s.a.a) adlarından biri de zikirdir. Şeriat ve irfanda &ouml;zel şekillerde &ouml;zen g&ouml;sterilen vird veya dil zikrinin hedefi insanın Allah&rsquo;a y&ouml;nelmesi ve O&rsquo;nu anmayla kalbin dirilmesidir. B&ouml;ylece bu zikrin ve devamlı anımsamanın ışığında zikreden ile zikredilen arasındaki hicaplar kalkmaktadır. Bu y&uuml;zden irfanda zikir yolu da bu b&uuml;y&uuml;k hedefe nail olmak i&ccedil;in bir mukaddime sayılır. Bu şekilde zikir yolcunun varlığında bulunan &ccedil;okluk ve zulmet &acirc;leminin hicaplarını ortadan kaldırmak i&ccedil;in gerekli kabiliyeti oluşturur.','&nbsp;Zikir anımsamak, dile getirmek, hatırlamak, s&ouml;ylemek, sena, dua ve vird manasına gelir.[1] Ariflerin s&ouml;zlerinde ise anımsamak, amele dikkat etmek, korumak, itaat, namaz ve Kur&rsquo;an anlamlarına gelir.[2] Allah ile &acirc;şıkane bir ilişkinin en g&uuml;zel cilvelerinden ve Allah&rsquo;a yolculuktaki en temel yollardan biri zikirdir; Allah&rsquo;ı zikretmek kendi sınırlı varlığını ilahi isimleri hatırlayarak unutmaktır ve bunu devam ettirmek ve s&uuml;rd&uuml;rmek kalp &uuml;zerindeki g&uuml;nah paslarını siler. Zira Hak Te&acirc;l&acirc;&rsquo;dan gaflet etmek ve O&rsquo;nu unutmak kalp memleketini kirletir. Bu y&uuml;zden ilahi velilerin ve semavi kitapların misyonlarından biri, bu kirlilik ve karanlığı bertaraf etmektir. Bu nedenle zikir Hz. Peygamberin (s.a.a) sıfatlarından ve Kur&rsquo;an&rsquo;ın isimlerinden biri olarak sayılmıştır. Nitekim Kur&rsquo;an-ı Mecit Hz. Peygamberin (s.a.a) zikir olduğuna ş&ouml;yle işaret etmektedir[3]: &nbsp;\r\n\r\n\r\n	&ldquo;Allah, ahirette onlara şiddetli bir azap hazırlamıştır. O h&acirc;lde, ey iman etmiş olan akıl sahipleri, Allah&rsquo;a karşı gelmekten sakının! Allah, size bir zikir (Kur&rsquo;an) indirdi. İman edip salih amel işleyenleri, karanlıklardan aydınlığa &ccedil;ıkarmak i&ccedil;in size Allah&rsquo;ın apa&ccedil;ık ayetlerini okuyan bir peygamber g&ouml;nderdi. Kim Allah&rsquo;a inanır ve salih bir amel işlerse, Allah onu, i&ccedil;inden ırmaklar akan, i&ccedil;inde ebed&icirc; kalacakları cennetlere sokar. Allah, ger&ccedil;ekten ona g&uuml;zel bir rızık vermiştir.&rdquo;[4] Aynı şekilde Kur&rsquo;an-ı Kerim&rsquo;in isimlerinden biri de zikirdir: &ldquo;Ş&uuml;phesiz o Zikr&rsquo;i (Kur&rsquo;an&rsquo;ı) biz indirdik biz! Onun koruyucusu da elbette biziz.&rdquo;[5] Hz. Peygamberin (s.a.a) ve Kur&rsquo;an&rsquo;ın zikir olarak adlandırılmasının nedeni, onların Allah-u Te&acirc;l&acirc;&rsquo;yı hatırlatmaya vesile olmalarıdır; zira hatırlamak kalpsel bilgiye bağlıdır ve gaflet ve unutkanlık perdesini kalp &uuml;zerinden kaldıran ve ilahi nuru ona yansıtanlar bu peygamberler ve semavi kitaplardır. Bundan dolayı Allah&rsquo;ı anmak insanı maddiyat karanlığından maneviyat zirvesine &ccedil;ıkarır, insanda &uuml;midi diriltir ve maddi hayatın ve beşeri dengelerin darlıklarından kaynaklanan &uuml;mitsizlik ve karamsarlığı bertaraf eder.\r\n\r\n\r\n	Zikrin Kısım Ve Dereceleri\r\n\r\n\r\n	Zikir Allah i&ccedil;in yapılan ibadetlerden sayıldığından diğer ibadetler gibi değişik kısımlara ayrılır. Genel zikir ve &ouml;zel zikir bunun bir &ouml;rneğidir. Genel zikir &ouml;zel bir varlığa &ouml;zg&uuml; değildir ve her şeyde mevcuttur; yani her şey Allah&rsquo;ı anmakla varlığını s&uuml;rd&uuml;rmektedir. &Ouml;zel zikir ise belirli t&uuml;r varlıklara &ouml;zg&uuml;d&uuml;r. Melek veya insana &ouml;zel olan zikir bu kabildendir. Zikir bazen kalpsel ve bazen de dil iledir. Elbette bu taksim insana &ouml;zg&uuml; değildir; zira bazen şuur taşıyan diğer varlıklar da Allah&rsquo;ı anarlar. Bu onların kalp zikri sayılır ve bazen de kendilerine &ouml;zg&uuml; dilleriyle Allah&rsquo;ın adını s&ouml;yler ve O&rsquo;nu anarlar ki bu da onların dil zikri sayılır. İmam Muhammed Gazzali, Kimya-i Saadet kitabında zikrin d&ouml;rt derecesi olduğunu belirtir:\r\n\r\n\r\n	1. Bu derecede zikir dil iledir ve kalp ondan gafildir. Bu t&uuml;r zikrin etkisi zayıftır, lakin eserden de yoksun değildir. &Ccedil;&uuml;nk&uuml; hizmet ile meşgul olan bir dil beyhude bir işle uğraşan veya herhangi bir işle uğraşmayan bir dilden daha &uuml;st&uuml;nd&uuml;r. İmam Humeyni (r.a), dil zikri hakkında şu g&ouml;r&uuml;şe sahiptir: Her ne kadar Hakk&rsquo;ı zikretmek kalpsel sıfatlardan olsa da ve kalp zikretmesi durumunda zikir i&ccedil;in bulunan t&uuml;m faydalar ortaya &ccedil;ıksa da kalp zikrinin dil zikriyle birlikte yapılması daha evladır. Zikir mertebelerinin t&uuml;m&uuml;n&uuml;n en m&uuml;kemmel ve &uuml;st&uuml;n olanı, zikrin insan mertebelerinin t&uuml;m&uuml;nde cereyan etmesi ve h&uuml;km&uuml;n&uuml;n zahir ve batın, gizli ve a&ccedil;ığa yayılmasıdır. Dil zikri de iyi ve istenen bir zikirdir ve insanı en sonda hakikate ulaştırır. Bu y&uuml;zden rivayetlerde ve kaynaklarda dil zikri &ccedil;ok &ouml;v&uuml;lm&uuml;şt&uuml;r.[6]\r\n\r\n\r\n	2. Zikrin kalpte olması, lakin yerleşik olmaması ve yer edinmemesidir.\r\n\r\n\r\n	3. Zikrin başka bir şey i&ccedil;in zahmetlice kullanılabilecek şekilde kalpte yer edinmesidir.\r\n\r\n\r\n	4. Zikrin zikredenin kalbini istila etmesidir ve bu da zikir değil, Hak Te&acirc;l&acirc;&rsquo;dır [7]\r\n\r\n\r\n	Zikrin Eserleri\r\n\r\n\r\n	Allah&rsquo;ı zikretmek yolcu kul ile malik rab arasındaki manevi bir irtibat oluşturur. Bu irtibat mucizevi ve muhteşem eser ve semereler taşır. Bunların her biri insanın ahlaki ve ruhsal yapılanışında b&uuml;y&uuml;k tesirler yaratır. Bu eser ve semerelerin en &ouml;nemlilerinden bazıları şunlardır:\r\n\r\n\r\n	1. Allah&rsquo;ın Kulu Anması\r\n\r\n\r\n	Allah&rsquo;ı anmanın ilk eseri, y&uuml;ce Allah&rsquo;ın da insanı anmasıdır: &ldquo;Beni zikredin ben de sizi hatırlayayım&hellip;&rdquo;[8] Bu ayeti şerifede Allah&rsquo;ın anımsaması kulun anımsamasına bağlı olarak değerlendirilmesi konusundan zarif bir nokta anlaşılmaktadır ve o da Allah tarafından ger&ccedil;ekleştirilen iki t&uuml;r zikrin tasvir edilmesidir:\r\n\r\n\r\n	A. Genel zikir\r\n\r\n\r\n	B. &Ouml;zel zikir\r\n\r\n\r\n	Genel zikir, t&uuml;m varlıkları kapsayan ve &ouml;zel bir gruba &ouml;zg&uuml; olmayan ilahi genel hidayetten ibarettir. Bunun g&ouml;stergesi, ilahi genel zikrin evrendeki eserleri ve y&uuml;ce Allah&rsquo;ın t&uuml;m m&uuml;mk&uuml;n varlıklara bahşettiği nimetler ve bağışlardır. İlahi s&uuml;rekli feyz olan bu kuşatıcı anımsama asla son bulmaz. Lakin &ouml;zel zikir &ouml;zel kullar ve zikredenlere aittir ve Allah tarafından bir t&uuml;r dikkate alma ve l&uuml;tuf sayılır.\r\n\r\n\r\n	2. Kalbin Aydınlanması\r\n\r\n\r\n	Y&uuml;ce Allah kendi zikrini kalplerin nurlanması ve uyanmasına vesile bilmektedir. İmam Ali (a.s) evladı İmam Hasan M&uuml;cteba&rsquo;ya (a.s) vasiyeti olarak yazdığı bir mektupta ş&ouml;yle buyurmaktadır: Her şeyden &ccedil;ok kalbini bayındır kılmayla uğraş. Ey Evladım sana takvalı olmayı, Allah&rsquo;ın emrine uymayı, O&rsquo;nun zikriyle kalp ve ruhunu ongun kılmanı ve ilahi ipe sarılmanı tavsiye ediyorum&hellip;[9] Kalp &ouml;l&uuml;m&uuml;n&uuml; tedavi eden ve onu yeniden dirilten en &ouml;nemli etkenlerden biri, Allah&rsquo;ın zikrine sığınmaktır; Allah&rsquo;ın zikri nurdur ve onda s&uuml;rekli olmak kalbi karanlık, &uuml;mitsizlik ve katılıktan kurtarır ve ona sıcaklık ve yeni bir sevin&ccedil; bahşeder. Zikrin bu semeresini Hz. Ali (a.s) ş&ouml;yle beyan etmektedir: Y&uuml;ce Allah kendinin anılmasını kalplerin cilalanmasına vesile karar kılmıştır; bunun neticesinde kulak ağırlıktan sonra duyar, g&ouml;z karanlıktan sonra g&ouml;r&uuml;r ve bu vesileyle inat&ccedil;ılık ve d&uuml;şmanlıktan sonra baş eğer ve ram olur.[10]\r\n\r\n\r\n	3. Kalp Huzuru\r\n\r\n\r\n	Allah&rsquo;ı anmanın &uuml;&ccedil;&uuml;nc&uuml; bir eseri insan kalbinde huzur yaratmasıdır. Kur&rsquo;an&rsquo;ın tabiri ile kalbin itminan ve s&uuml;k&ucirc;neti Allah&rsquo;ı anmanın direkt eserlerindendir: Onlar, inananlar ve kalpleri Allah&rsquo;ı anmakla huzura kavuşanlardır. Biliniz ki, kalpler ancak Allah&rsquo;ı anmakla huzur bulur.[11] Allah&rsquo;ı anmak manevi ıstırap ve depresyonun ilacıdır. Psikologların bakışında bunların nedeni korku, geleceğin ipham taşıması, yenilgiye uğramaktan endişe duymak, hastalıklardan korkmak ve doğal etkenlerden kaygı duymaktır. Istırap hastalığı meselesi bir yana, huzur isteminin insan fıtratında bir k&ouml;k&uuml; vardır ve insanların doğasında huzur istemi hissi mevcuttur. Ger&ccedil;ekte insanın bir&ccedil;ok faaliyeti fıtratın ilahi nidasına yanıttır. Kendimizin ve bir&ccedil;ok bireyin hayatına baktığımız vakit, bir&ccedil;ok işimizin hedefinin değerli huzur cevherine ulaşmak olduğunu g&ouml;zlemleriz; yani insanlar huzur ve s&uuml;k&ucirc;nete ulaşmak i&ccedil;in &ouml;m&uuml;r boyunca &ccedil;abalamaktadırlar. Bu noktada insanlar arasında g&ouml;r&uuml;ş birliği vardır, lakin g&ouml;r&uuml;ş ayrılığı hayata huzur bahşeden şeyleri belirleme ve teşhis etme konusundadır. Bu değerli cevheri servet biriktirme ve maddi refahta g&ouml;ren bir&ccedil;ok insan vardır. Bir başka grup ise huzuru makam ve ş&ouml;hret elde etmekte g&ouml;r&uuml;r. Lakin Kur&rsquo;an-ı Kerim huzur ve s&uuml;k&ucirc;neti Allah&rsquo;ı anmakta g&ouml;r&uuml;r &ldquo;Kalpler sadece Allah&rsquo;ı anmakla huzur bulur&rdquo;. Y&uuml;ce Allah namaz hakkında ş&ouml;yle buyurmaktadır: &ldquo;Namazı benim zikrim ile kıl.&rdquo;[12]\r\n\r\n\r\n	4. Allah&rsquo;tan &Uuml;rkmek Ve Korkmak\r\n\r\n\r\n	M&uuml;minler i&ccedil;in Allah&rsquo;ı anmanın eserlerinden biri de Allah&rsquo;tan korkmak ve &uuml;rkmektir. Kur&rsquo;an bu hususta ş&ouml;yle buyuruyor: &ldquo;M&uuml;minler ancak o kimselerdir ki; Allah anıldığı zaman kalpleri &uuml;rperir. O&rsquo;nun ayetleri kendilerine okunduğu zaman (bu) onların imanlarını artırır. Onlar sadece Rablerine tevekk&uuml;l ederler.&rdquo;[13]\r\n\r\n\r\n	5. G&uuml;nahların Bağışlanması\r\n\r\n\r\n	Allah&rsquo;ı anmanın uhrevi eser ve semelerinden biri, Allah&rsquo;ı ananları kapsayan ilahi mağfirettir. Buna ek olarak y&uuml;ce Allah b&ouml;yle bireylere b&uuml;y&uuml;k ecir ve &ouml;d&uuml;l vaadi de vermiştir. Kur&rsquo;an-ı Mecid bu hususta ş&ouml;yle buyuruyor: &ldquo;Ş&uuml;phesiz M&uuml;sl&uuml;man erkeklerle M&uuml;sl&uuml;man kadınlar, m&uuml;min erkeklerle m&uuml;min kadınlar, itaatk&acirc;r erkeklerle itaatk&acirc;r kadınlar, doğru erkeklerle doğru kadınlar, sabreden erkeklerle sabreden kadınlar, Allah&rsquo;a derinden saygı duyan erkekler, Allah&rsquo;a derinden saygı duyan kadınlar, sadaka veren erkeklerle sadaka veren kadınlar, oru&ccedil; tutan erkeklerle oru&ccedil; tutan kadınlar, namuslarını koruyan erkeklerle namuslarını koruyan kadınlar, Allah&rsquo;ı &ccedil;ok&ccedil;a anan erkeklerle &ccedil;ok&ccedil;a anan kadınlar var ya, işte onlar i&ccedil;in Allah bağışlanma ve b&uuml;y&uuml;k bir m&uuml;k&acirc;fat hazırlamıştır.&rdquo;[14] Y&uuml;ce Allah kulları affetmek i&ccedil;in değişik fiil ve yolları vesile karar kılmıştır ve herkes bir vesile ile kendi i&ccedil;in bağışlanma dileyebilir. Bunlardan biri de y&uuml;ce Allah&rsquo;ı &ccedil;ok zikretmektir.\r\n\r\n\r\n	6. Hikmet Ve İlim\r\n\r\n\r\n	Zikrin semerelerinden biri aklın olgunlaşması ve kemal ile hikmettir. Zikir insanın idrak yetisinin gelişmesi ve d&uuml;ş&uuml;ncenin &uuml;retime ge&ccedil;mesine neden olur. İnsan ruhu, gaybi hakikatlerin kendinde tecelli etmesi liyakatine erer ve y&uuml;ce Allah b&ouml;yle bireylerin d&uuml;ş&uuml;nce ve aklına yardım ulaştırır. Bu hakikati İmam Ali ş&ouml;yle beyan etmektedir: &ldquo;Nimetleri b&uuml;y&uuml;k olan y&uuml;ce Allah i&ccedil;in her zaman diliminde, peygamberlerin bulunmadığı ve dinin gevşediği d&ouml;nemlerde d&uuml;ş&uuml;ncelerinde kendileri ile sırlaştığı ve akıllarında kendileri ile konuştuğu kulları olagelmiştir. Bunlar hidayet meşalesini g&ouml;zlerin, kulakların ve kalplerin uyanmasının aydınlığıyla tutuşturup y&uuml;kseltmişlerdir.&rdquo;\r\n\r\n\r\n	Zikir Ve Zikredenlerin Manevi Konumu\r\n\r\n\r\n	Zikir anımsamak ve Allah&rsquo;ın isimlerini tekrarlamaktan ibaret olan vird olarak dil ile veya zihin ile iki şekilde yapılması nedeniyle, zikrin mertebeleri ve onun zikredenlerin manevi makamı ile ilişkisi hakkında da a&ccedil;ıklama yapmak gerekir:\r\n\r\n\r\n	1. Anımsamak manasıyla zikir hakkında ş&ouml;yle s&ouml;ylemek gerek: Zikir yolunda bulunan her yolcu insan, ger&ccedil;ekte Allah&rsquo;tan başlayan ve en al&ccedil;ak d&uuml;zeye ulaşan bir yolu anımsamak ile meşguld&uuml;r; yani yolcu bu yolu Allah&rsquo;a d&ouml;nme a&ccedil;ısından hatırlamakta ve bu anımsamak manevi ve irfani bir dalga halini insana hatırlatmaktadır. Bazen bundan y&acirc;ri ve diyarı anımsamak ve vuslat g&uuml;n&uuml;n&uuml; hatırlamak diye de tabir edilmiştir; &ccedil;&uuml;nk&uuml; insan ruhu bu d&uuml;nya diyarında hicrana maruz kalmış, gurbete gelmiş, tedrici olarak asıl vatanını anımsamış ve ona doğru hareket etmiş bir yuva kuşu mesabesindedir. Bu d&ouml;n&uuml;ş yolu, Allah&rsquo;ı zikretmek ve onu anımsamaktan ibarettir. İnsan ancak &ouml;nceden g&ouml;rm&uuml;ş olduğu ve unuttuğu şeyi hatırlar. Nitekim Kur&rsquo;an-ı Kerim&rsquo;de de bu hususa işaret edilmiş ve Allah&rsquo;ı anmayı unutan kimselerin kendilerini de unuttukları belirtilmiştir: &ldquo;Allah&rsquo;ı unutan ve bu y&uuml;zden Allah&rsquo;ın da kendilerine kendilerini unutturduğu kimseler gibi olmayın. İşte onlar fasık kimselerin ta kendileridir.&rdquo;[15]Bundan dolayı hepsi zikir dairesinde belirtilmiş olan ve zikir manasıyla kullanılmış olan namaz, Kur&rsquo;an, peygamber ve diğer hususlar bu anımsamayı dile getirir ve bundan dolayı onlara zikir denilmiştir. Bu bakışta herkesin hatırlayanlar kategorisinde &ouml;zel bir derecede yer aldığı apa&ccedil;ıktır. Kendi ilahi hakikatinden ve Allah ile olan fıtri ilişkisinden bir eseri bile hatırlamayan ve sadece dil zikriyle yetinen kimselerin olması da muhtemeldir. Bazıları da bu ilahi kimliklerinden haberdar olmuş ve Allah&rsquo;a doğru hareket etme isteğinde bulunmuştur. Bunlar zikir eden ve zikredilen birbiriyle bir oluncaya dek zikir yolunda hareket ederler. Bundan dolayı bu bakışta her birey kendine &ouml;zel bir zikir makamında yer alır.\r\n\r\n\r\n	Allah&rsquo;ın isimlerini tekrar etme ve vird manasıyla zikir hakkında ise ş&ouml;yle s&ouml;ylemek gerekir: Bu mesele İslam&rsquo;da iki a&ccedil;ıdan ve iki farklı boyut perspektifinden g&ouml;z &ouml;n&uuml;nde bulundurulmuştur:\r\n\r\n\r\n	1. Şeriat boyutu\r\n\r\n\r\n	2. İrfan ve tarikat boyutu\r\n\r\n\r\n	Şeriat boyutunda bir&ccedil;ok hadislere işaret edilebilir. Bu hadislerde kutsal zikir ve virtler tavsiye edilmiş ve onların s&ouml;ylenmesi de manevi ilerlemenin, Allah&rsquo;a yakınlaşmanın ve şeriat sahibinin istediği doğrultuda yer almanın vesileleri olarak değerlendirilmiştir. Bu a&ccedil;ıdan t&uuml;m zikir ve virtler iyidir ve herkes bulunduğu manevi her makam ve konumda bu zikirleri yerine getirebilir. &Ouml;rneğin en &ccedil;ok tavsiye edilen zikir olan sal&acirc;vat veya istiğfar veyahut dua kitapları ve meşhur rivayetlerde yer alan &ldquo;la havle vela kuvvete illa billah&rdquo; zikirleri tabii olarak irfan ve riyazet ehlinin belirttikleri &ouml;zel ve belirli şartlara tabi değildir ve belirli birey ve gruplara veya &ouml;zel bir manevi makama sahip kimselere &ouml;zg&uuml; değildir. Ger&ccedil;ekte b&uuml;t&uuml;n bu zikirler zikreden bireyde manevi miracın ve Allah&rsquo;a d&ouml;nmenin batıni yolculuğunun başlaması i&ccedil;in kalbi hazırlama niteliğindedir.\r\n\r\n\r\n	2. Lakin irfani boyutta genellikle bazı irfani amel buyruklarında g&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere yolcuya &ouml;zel bir zikri belirli bir sayıda ve &ouml;zel g&uuml;nler sayısınca (bir kırk g&uuml;n) yapması tavsiye edilir. Bunun ruhsal ve psikolojik olarak &ouml;zel eserleri mevcuttur. Bu meselede dikkate şayan olan nokta şudur: Bu t&uuml;r irfani amel buyrukları &uuml;stat ve izne ihtiya&ccedil; duyar ve bunlar herkese tavsiye edilemez. Elbette bu durumda her zikir ve vird yolcunun manevi makamı, konumu ve &ouml;zel engelleri ile uyuşur olacaktır. Bu y&uuml;zden k&acirc;mil &uuml;stat kendi ilmiyle m&uuml;rit ve yolcuyu vird ve zikirlerden oluşan &ouml;zel bir programa y&ouml;neltir ve ger&ccedil;ekte manevi bir ara&ccedil; sıfatıyla bu zikirlerin etkilerinden istifade eder. Bu bakışta manevi miracın mertebelerinin veya gaybi ve manevi makamlara girmenin yolcu i&ccedil;in h&acirc;sıl olması gayesiyle vird ve zikir yolundan yardımcı bir etken sıfatıyla yararlanılır. Ger&ccedil;ekte zikrin &ouml;zel bir mertebesine nail olmak, manevi &acirc;lemleri hatırlamak manasına gelir. Bazen bazı kitaplarda gaybi hususlara ve tabiat &ouml;tesine ulaşmak i&ccedil;in &ouml;zel bir takım virtleri i&ccedil;eren bazı konu ve amel buyruklarının nakledildiğini belirtmek gerekir. Bilin&ccedil;li ve arif bir &uuml;stat olmadan bu meseleler ile uğraşmak yolcunun şaşkınlığına neden olur. Bu y&uuml;zden bu yolda k&acirc;mil ve vuslata ermiş bir &uuml;stadın olması zorunlu hususlardan sayılmaktadır.\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1] Saidi, G&uuml;l baba, FerhengiIstılahatıİbni Arabi, s. 228, İntişaratıŞefii, &ccedil;apı dovvum, Tahran, 1384.\r\n\r\n\r\n	[2] Seccadi, Seyyid Cafer, FerhengiIstılahatıİrfani, s. 402, İntişaratıTahuri, &ccedil;apı &ccedil;aharum, Tahran, 1378.\r\n\r\n\r\n	[3] Talak Suresi, 10 ve 11. ayet.\r\n\r\n\r\n	[4] Hicr Suresi, 9. ayet.\r\n\r\n\r\n	[5] İmam Humeyni, Şerhi &Ccedil;ehil Hadis, s. 292 &ndash; 293, M&uuml;essese-i neşri asarı İmam Humeyni, Tahran, &ccedil;apı bistuheştum, 1387.\r\n\r\n\r\n	[6] Gazali, Kimyayı Saadet, c. 1, s. 254, İntişaratı ilmi ve fehengi, Tahran, &ccedil;apı heftum, 1375.\r\n\r\n\r\n	[7] Bakara Suresi, 152. ayet.\r\n\r\n\r\n	[8] Nehc&uuml;&rsquo;lBelağa, name 31.\r\n\r\n\r\n	[9] a.g.e, hutbe 222.\r\n\r\n\r\n	[10] Ra&rsquo;d Suresi, 28. ayet.\r\n\r\n\r\n	[11] Taha Suresi, 14. ayet.\r\n\r\n\r\n	[12]Enfal Suresi, 2. ayet.\r\n\r\n\r\n	[13]Ahzab Suresi, 35. ayet.\r\n\r\n\r\n	[14] Nehc&uuml;&rsquo;lBelağa, hutbe 222.\r\n\r\n\r\n	[15] Haşr Suresi, 19. ayet.'),(73,'tr77','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Ayeti şerifede zorluklara tahamm&uuml;l etmek ile kolaylığa ulaşmak arasında bir t&uuml;r birliktelik ve irtibat mevcuttur; yani insanın tesad&uuml;f eseri ile zorluktan sonra kolaylığa ulaşması diye bir şey s&ouml;z konusu değildir. Bu y&uuml;zden zorluk ve kolaylık arasındaki bu ilişkiyi kavratmak i&ccedil;in bu mananın yer aldığı bir kelimeye ihtiya&ccedil; duyarız ve bu kelime de &ldquo;birlikte&rdquo; kelimesidir. &ldquo;Birlikte&rdquo; kelimesinin kullanılışı hakkında m&uuml;fessirler tarafından bir takım yorumlar yapılmıştır:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		A. Ayet, &ldquo;birlikte&rdquo; s&ouml;zc&uuml;ğ&uuml; ile kolaylığın zorluk ile birlikte olduğunu yansıtır; zorluğa tahamm&uuml;l etme anından kolaylığa tedrici bir şekilde ulaşılır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		B. &ldquo;Birlikte&rdquo; kelimesinden istifade edilmesinin nedeni, kolaylığın zorluğa yakın olmasını belirtmek i&ccedil;indir ve bu şekilde kalbin teselli ve takviye edilmesi ger&ccedil;ekleşir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Her haliyle her problemin bir kolaylıkla i&ccedil; i&ccedil;e olduğu ve her zorluğun bir kolaylıkla beraber olduğu hususu ve bu iki konunun her zaman birbiriyle birlikte olduğu ve olacağı g&ouml;z &ouml;n&uuml;nde bulundurulduğunda, &ldquo;sonra&rdquo; s&ouml;zc&uuml;ğ&uuml;nden istifade etmek bu latif manayı a&ccedil;ıklayamaz.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Y&uuml;ce Allah bu ayette peygamberine ş&ouml;yle buyurmaktadır: &ldquo;Ş&uuml;phesiz g&uuml;&ccedil;l&uuml;kle birlikte bir kolaylık vardır. Ger&ccedil;ekten, g&uuml;&ccedil;l&uuml;kle birlikte bir kolaylık vardır.&rdquo;[1] Hz. Peygamber (s.a.a) Mekke&rsquo;de bir&ccedil;ok zorluklar ile karşı karşıya kalmıştır. Dolayısıyla bu Allah tarafından Medine&rsquo;de kendisinin kolaylık i&ccedil;inde olacağı veya d&uuml;nyada bulunan zorluğun cennette kolaylığa d&ouml;n&uuml;şeceğine dair Allah tarafından kendisine verilen bir s&ouml;z idi. Elbette ayetlerin mefhumunun genişliği t&uuml;m problemleri i&ccedil;ermektedir. Yani bu iki ayet Hz. Peygamber-i Ekrem&rsquo;in (s.a.a) şahsı ve zamanına &ouml;zg&uuml; olamayacak şekilde dile getirilmiştir. Genel bir kaide suretinde ve &ouml;nceki konuların neden teşkil ettiğine atıfta bulunacak şekilde belirtilmiştir. Ayetler t&uuml;m m&uuml;min, ihlaslı ve &ccedil;abalayan insanlara her zaman zorlukların yanında kolaylıklarında bulunduğunu m&uuml;jdelemektedir.[2] &ldquo;Birlikte&rdquo; s&ouml;zc&uuml;ğ&uuml;n&uuml;n kullanılması hakkında m&uuml;fessirler tarafından bir takım yorumlar yapılmıştır. Onların &ccedil;oğunluğu bir arada toplanır niteliktedir ve biz aşağıda onlara işaret ediyoruz:</p>\r\n\r\n<p>\r\n	A. Sonra s&ouml;zc&uuml;ğ&uuml;n&uuml;n yerine birlikte s&ouml;zc&uuml;ğ&uuml;n&uuml;n kullanılması kolaylığın zorluk ile birlikte olduğunu yansıtmak i&ccedil;indir.[3] Yani ayeti şerifede zorluklara tahamm&uuml;l etmek ile kolaylığa ulaşmak arasında bir t&uuml;r birliktelik ve irtibat mevcuttur. İnsanın tesad&uuml;f eseri ile zorluktan sonra kolaylığa ulaşması diye bir şey s&ouml;z konusu değildir; bu y&uuml;zden zorluk ve kolaylık arasında bulunan bu ilişkiyi yansıtmak i&ccedil;in bu mananın i&ccedil;inde yer aldığı bir kelimeye ihtiya&ccedil; duyarız ve bu kelime &ldquo;birlikte&rdquo; kelimesidir. Başka bir ifadeyle ayet birlikte s&ouml;zc&uuml;ğ&uuml; ile kolaylığın zorluk ile birlikte olduğunu anlatmaktadır. Zorluğa tahamm&uuml;l etme anından itibaren kolaylık tedrici bir şekilde elde edilir.[4]&nbsp; Her haliyle birlikte s&ouml;zc&uuml;ğ&uuml; beraberliğin g&ouml;stergesidir[5] ve bu iki hususun birbirinden ayrılamayacağını beyan etmektedir.</p>\r\n\r\n<p>\r\n	B. &ldquo;Birlikte&rdquo; kelimesinden istifade edilmesi, kolaylığın zorluğa yakın olduğunu g&ouml;stermek i&ccedil;indir. B&ouml;ylece bu şekilde kalbin teselli bulması ve takviye edilmesinin vesilesi sağlanacaktır.[6]</p>\r\n\r\n<p>\r\n	Allame Tabatabai&rsquo;nin bu konu hakkındaki g&ouml;r&uuml;ş&uuml; şudur: Birlikte kelimesinden kastedilen şey, kolaylığın zorluktan sonra gelmesidir; birliktelikten maksat kolaylık ve zorluğun aynı anda tahakkuk etmesi değildir.[7]</p>\r\n\r\n<p>\r\n	Her haliyle birlikte s&ouml;zc&uuml;ğ&uuml;n&uuml;n manası ne olursa olsun her sorunun bir kolaylık ile birlikte ve her zorluğun bir kolaylıkla beraber olduğu ve bu ikisinin her zaman birlikte bulunduğu ve birlikte olacakları g&ouml;z &ouml;n&uuml;nde bulundurulduğunda[8] birlikte kelimesinden istifade etmek faydadan yoksun değildir.</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] İnşirah Suresi, 5 ve 6. ayet.</p>\r\n\r\n<p>\r\n	[2]MekarimŞirazi, Nasır, Tefsiri Numune, c. 27, s. 127, Daru&rsquo;lKutubu&rsquo;l İslamiye, &ccedil;apı Tahran, &ccedil;apı evvel, 1374 h.ş.</p>\r\n\r\n<p>\r\n	[3]Taligani, SeyyidMahmud, Pertovi ez Kur&rsquo;an, c. 4, s. 157, Şirketi sehamiyi intişar, Tahran, 1362 h.ş.</p>\r\n\r\n<p>\r\n	[4]Gurşi, Seyyid Ali Ekber, Tefsiri Ahsenu&rsquo;l Hadis, c. 12, s. 274, BonyadıBi&rsquo;set, Tahran, 1377 h.ş.</p>\r\n\r\n<p>\r\n	[5]Tefsiri Numune, c. 27, s. 127 ve 128.</p>\r\n\r\n<p>\r\n	[6]Tebersi, Fazl b. Hasan, Tefsiri Cevamiu&rsquo;lCami&rsquo;i, c. 4, s. 507, İntişaratıdanişgahı Tahran ve mudiriyyetiHowze-i ilmiyeyi Kum, Tahran, &ccedil;apı evvel, 1377 h.ş; İbniCeziGarnati, Muhammed b. Ahmet, Kitabu&rsquo;tTeshiylliUlumu&rsquo;t Tenzil, c. 2, s. 493, Şirketi Daru&rsquo;lErgam b. Ebi&rsquo;lErgam, &ccedil;apı evvel,1416 h.k.</p>\r\n\r\n<p>\r\n	[7]Tabatabai, Muhammed H&uuml;seyin, Tefsiri el-Mizan, Musevi Hamedani, Seyyid Muhammed Bakır, c. 20, s. 534, Defteri intişaratı İslami, Kum, &ccedil;apı pencum, 1374 h.ş.</p>\r\n\r\n<p>\r\n	[8]Tefsiri Numune, c. 27, s. 127 ve 128.</p>\r\n','Ayeti şerifede zorluklara tahamm&uuml;l etmek ile kolaylığa ulaşmak arasında bir t&uuml;r birliktelik ve irtibat mevcuttur; yani insanın tesad&uuml;f eseri ile zorluktan sonra kolaylığa ulaşması diye bir şey s&ouml;z konusu değildir. Bu y&uuml;zden zorluk ve kolaylık arasındaki bu ilişkiyi kavratmak i&ccedil;in bu mananın yer aldığı bir kelimeye ihtiya&ccedil; duyarız ve bu kelime de &ldquo;birlikte&rdquo; kelimesidir. &ldquo;Birlikte&rdquo; kelimesinin kullanılışı hakkında m&uuml;fessirler tarafından bir takım yorumlar yapılmıştır:\r\n\r\n	\r\n		A. Ayet, &ldquo;birlikte&rdquo; s&ouml;zc&uuml;ğ&uuml; ile kolaylığın zorluk ile birlikte olduğunu yansıtır; zorluğa tahamm&uuml;l etme anından kolaylığa tedrici bir şekilde ulaşılır.\r\n\r\n	\r\n		B. &ldquo;Birlikte&rdquo; kelimesinden istifade edilmesinin nedeni, kolaylığın zorluğa yakın olmasını belirtmek i&ccedil;indir ve bu şekilde kalbin teselli ve takviye edilmesi ger&ccedil;ekleşir.\r\n\r\n	\r\n		Her haliyle her problemin bir kolaylıkla i&ccedil; i&ccedil;e olduğu ve her zorluğun bir kolaylıkla beraber olduğu hususu ve bu iki konunun her zaman birbiriyle birlikte olduğu ve olacağı g&ouml;z &ouml;n&uuml;nde bulundurulduğunda, &ldquo;sonra&rdquo; s&ouml;zc&uuml;ğ&uuml;nden istifade etmek bu latif manayı a&ccedil;ıklayamaz.','&nbsp;Y&uuml;ce Allah bu ayette peygamberine ş&ouml;yle buyurmaktadır: &ldquo;Ş&uuml;phesiz g&uuml;&ccedil;l&uuml;kle birlikte bir kolaylık vardır. Ger&ccedil;ekten, g&uuml;&ccedil;l&uuml;kle birlikte bir kolaylık vardır.&rdquo;[1] Hz. Peygamber (s.a.a) Mekke&rsquo;de bir&ccedil;ok zorluklar ile karşı karşıya kalmıştır. Dolayısıyla bu Allah tarafından Medine&rsquo;de kendisinin kolaylık i&ccedil;inde olacağı veya d&uuml;nyada bulunan zorluğun cennette kolaylığa d&ouml;n&uuml;şeceğine dair Allah tarafından kendisine verilen bir s&ouml;z idi. Elbette ayetlerin mefhumunun genişliği t&uuml;m problemleri i&ccedil;ermektedir. Yani bu iki ayet Hz. Peygamber-i Ekrem&rsquo;in (s.a.a) şahsı ve zamanına &ouml;zg&uuml; olamayacak şekilde dile getirilmiştir. Genel bir kaide suretinde ve &ouml;nceki konuların neden teşkil ettiğine atıfta bulunacak şekilde belirtilmiştir. Ayetler t&uuml;m m&uuml;min, ihlaslı ve &ccedil;abalayan insanlara her zaman zorlukların yanında kolaylıklarında bulunduğunu m&uuml;jdelemektedir.[2] &ldquo;Birlikte&rdquo; s&ouml;zc&uuml;ğ&uuml;n&uuml;n kullanılması hakkında m&uuml;fessirler tarafından bir takım yorumlar yapılmıştır. Onların &ccedil;oğunluğu bir arada toplanır niteliktedir ve biz aşağıda onlara işaret ediyoruz:\r\n\r\n\r\n	A. Sonra s&ouml;zc&uuml;ğ&uuml;n&uuml;n yerine birlikte s&ouml;zc&uuml;ğ&uuml;n&uuml;n kullanılması kolaylığın zorluk ile birlikte olduğunu yansıtmak i&ccedil;indir.[3] Yani ayeti şerifede zorluklara tahamm&uuml;l etmek ile kolaylığa ulaşmak arasında bir t&uuml;r birliktelik ve irtibat mevcuttur. İnsanın tesad&uuml;f eseri ile zorluktan sonra kolaylığa ulaşması diye bir şey s&ouml;z konusu değildir; bu y&uuml;zden zorluk ve kolaylık arasında bulunan bu ilişkiyi yansıtmak i&ccedil;in bu mananın i&ccedil;inde yer aldığı bir kelimeye ihtiya&ccedil; duyarız ve bu kelime &ldquo;birlikte&rdquo; kelimesidir. Başka bir ifadeyle ayet birlikte s&ouml;zc&uuml;ğ&uuml; ile kolaylığın zorluk ile birlikte olduğunu anlatmaktadır. Zorluğa tahamm&uuml;l etme anından itibaren kolaylık tedrici bir şekilde elde edilir.[4]&nbsp; Her haliyle birlikte s&ouml;zc&uuml;ğ&uuml; beraberliğin g&ouml;stergesidir[5] ve bu iki hususun birbirinden ayrılamayacağını beyan etmektedir.\r\n\r\n\r\n	B. &ldquo;Birlikte&rdquo; kelimesinden istifade edilmesi, kolaylığın zorluğa yakın olduğunu g&ouml;stermek i&ccedil;indir. B&ouml;ylece bu şekilde kalbin teselli bulması ve takviye edilmesinin vesilesi sağlanacaktır.[6]\r\n\r\n\r\n	Allame Tabatabai&rsquo;nin bu konu hakkındaki g&ouml;r&uuml;ş&uuml; şudur: Birlikte kelimesinden kastedilen şey, kolaylığın zorluktan sonra gelmesidir; birliktelikten maksat kolaylık ve zorluğun aynı anda tahakkuk etmesi değildir.[7]\r\n\r\n\r\n	Her haliyle birlikte s&ouml;zc&uuml;ğ&uuml;n&uuml;n manası ne olursa olsun her sorunun bir kolaylık ile birlikte ve her zorluğun bir kolaylıkla beraber olduğu ve bu ikisinin her zaman birlikte bulunduğu ve birlikte olacakları g&ouml;z &ouml;n&uuml;nde bulundurulduğunda[8] birlikte kelimesinden istifade etmek faydadan yoksun değildir.\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] İnşirah Suresi, 5 ve 6. ayet.\r\n\r\n\r\n	[2]MekarimŞirazi, Nasır, Tefsiri Numune, c. 27, s. 127, Daru&rsquo;lKutubu&rsquo;l İslamiye, &ccedil;apı Tahran, &ccedil;apı evvel, 1374 h.ş.\r\n\r\n\r\n	[3]Taligani, SeyyidMahmud, Pertovi ez Kur&rsquo;an, c. 4, s. 157, Şirketi sehamiyi intişar, Tahran, 1362 h.ş.\r\n\r\n\r\n	[4]Gurşi, Seyyid Ali Ekber, Tefsiri Ahsenu&rsquo;l Hadis, c. 12, s. 274, BonyadıBi&rsquo;set, Tahran, 1377 h.ş.\r\n\r\n\r\n	[5]Tefsiri Numune, c. 27, s. 127 ve 128.\r\n\r\n\r\n	[6]Tebersi, Fazl b. Hasan, Tefsiri Cevamiu&rsquo;lCami&rsquo;i, c. 4, s. 507, İntişaratıdanişgahı Tahran ve mudiriyyetiHowze-i ilmiyeyi Kum, Tahran, &ccedil;apı evvel, 1377 h.ş; İbniCeziGarnati, Muhammed b. Ahmet, Kitabu&rsquo;tTeshiylliUlumu&rsquo;t Tenzil, c. 2, s. 493, Şirketi Daru&rsquo;lErgam b. Ebi&rsquo;lErgam, &ccedil;apı evvel,1416 h.k.\r\n\r\n\r\n	[7]Tabatabai, Muhammed H&uuml;seyin, Tefsiri el-Mizan, Musevi Hamedani, Seyyid Muhammed Bakır, c. 20, s. 534, Defteri intişaratı İslami, Kum, &ccedil;apı pencum, 1374 h.ş.\r\n\r\n\r\n	[8]Tefsiri Numune, c. 27, s. 127 ve 128.'),(74,'tr93','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Ge&ccedil;mişliğe sahip (piş kisvetan), tecr&uuml;be sahibi, yaşlı ve&hellip; kimseler b&uuml;t&uuml;n kavim, &uuml;mmet ve medeniyetlerde değerli ve ihtiram duyulan kimselerdendir. Bu konu bizim dini &ouml;ğretilerde de; ayet rivayet ve dini liderler ve rehberlerin siyerinde de kabul g&ouml;r&uuml;lm&uuml;şt&uuml;r ki detaylı cevapta ona işaret edeceğiz.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;İlk&ccedil;i, ge&ccedil;mişliğe sahip, tecr&uuml;beli ve.. olmak b&uuml;t&uuml;n kavim, &uuml;mmet ve medeniyetlerde resmi olarak tanınmışlar. Tabi olarak ge&ccedil;mişliğe sahip, tecr&uuml;be ve hizmet sonmuş kimseler insanlık toplumuna sunmuş oldukları hizmetlerden ve değişik sahalarda sahip oldukları tecr&uuml;belerden dolayı b&uuml;t&uuml;n milletler arasında kendilerine ihtiram duyulan ve bazı &ouml;zel haklara sahiptirler. Bu konu bizim dini &ouml;ğretilerde de; ayet rivayet ve dini liderler ve rehberlerin siyerinde de kabul g&ouml;r&uuml;lm&uuml;şt&uuml;r ki biz bu makalede &ouml;rnek teşkil etsin diye kısaca bazı &ouml;rneklere işaret edeceğiz.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Ayetler:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Kuranı kerimde İslam dinini kabul etme bağlamında ilk&ccedil;i olan kimseler hakkında ş&ouml;yle denilmektedir: &ldquo;İsl&acirc;m&rsquo;ı ilk &ouml;nce kabul eden muh&acirc;cirler ve ensar ile, iyilikle onlara uyanlar var ya, Allah onlardan razı olmuş; onlar da O&rsquo;ndan razı olmuşlardır. Allah, onlara i&ccedil;inden ırmaklar akan, i&ccedil;inde ebed&icirc; kalacakları cennetler hazırlamıştır. İşte bu b&uuml;y&uuml;k başarıdır&rdquo;.[1] Bu ayeti kerime İslam dinine ilk girenler i&ccedil;indir. Ger&ccedil;i m&uuml;fessirler bu ayetin n&uuml;zul sebebi hakkında farklı rivayetler zikretmişlerdir ki ger&ccedil;eklikte bu rivayetler dış alemde bu ayetin reel &ouml;rneğini belirtme konusuyla alakalıdır. Bu ayeti kerimede M&uuml;sl&uuml;manlar &uuml;&ccedil; sınıfa ayırt edilmiştir: Onlardan bir kısmı İslama girmekte ve hicret etmekte ilk&ccedil;i olmuşlardır: &ldquo;İsl&acirc;m&rsquo;ı ilk &ouml;nce kabul eden muh&acirc;cirler&rdquo;. Onlardan ikinci kısmı peygambere ve peygamberin y&acirc;rlerine yardım etmekte ilk&ccedil;i olmuşlardır. &ldquo;ve ensar&rdquo;. Onlardan &uuml;&ccedil;&uuml;nc&uuml; kısım bu iki gruptan sonra gelip onların programlarına, g&uuml;zel amel işlemek, İslami ve hicreti kabul etmek ve İslam peygamberinin getirmiş olduğu ayine yardımcı olmakla tabi olmuş &ldquo;iyilikle onlara uyan&rdquo; kimselerdir. Kur&rsquo;anı kerim bu &uuml;&ccedil; grubu zikrettikten sonra ş&ouml;yle buyuruyor: &ldquo;Allah onlardan razı olmuş; onlar da O&rsquo;ndan razı olmuşlardır&rdquo;. Buna binaen İslam peygamberine (s.a.a) iman etmekte ilk&ccedil;i ve &ouml;nc&uuml; olmak Allahın hoşnutluğuna nedendir.[2]<br />\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &ldquo;Size ne oluyor da, Allah yolunda harcama yapmıyorsunuz? H&acirc;lbuki g&ouml;klerin ve yerin mirası Allah&rsquo;ındır. İ&ccedil;inizden, fetihten (Mekke fethinden) &ouml;nce infak edenler ve savaşanlar, (diğerleri ile) bir değildir. Onların derecesi, sonradan infak edenlerden ve savaşanlardan daha y&uuml;ksektir. Bununla beraber Allah, hepsine de en g&uuml;zel olanı (cenneti) va&rsquo;detmiştir. Allah, b&uuml;t&uuml;n yaptıklarınızdan hakkıyla haberdardır&rdquo;.[3] İnfak etmek farklı şartlarda ve farklı haletlerde farklı değer aldığı i&ccedil;in sonraki c&uuml;mlede ş&ouml;yle buyuruyor: &ldquo;İ&ccedil;inizden, fetihten (Mekke fethinden) &ouml;nce infak edenler&nbsp; ve savaşanlar, (diğerleri ile) bir değildir&rdquo;. Bu nedenler daha Fazla tekit etmek i&ccedil;in izafe ediyor: Onların derecesi, sonradan infak edenlerden ve savaşanlardan daha y&uuml;ksektir&rdquo;.[4]<br />\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Ey iman edenler! Size, &ldquo;Meclislerde tefessehu; yer a&ccedil;ın&rdquo; denildiği zaman a&ccedil;ın ki, Allah da size genişlik versin. Size, &ldquo;Kalkın&rdquo;, denildiği zaman da kalkın ki, Allah i&ccedil;inizden inananların ve kendilerine ilim verilenlerin derecelerini y&uuml;kseltsin. Allah, yaptıklarınızdan hakkıyla haberdardır&rdquo;.[5] Tefessehu etimolojik olarak &ldquo;f-s-h&rdquo; k&ouml;k&uuml;nden gelmekte ve (kufl vezninde olmaktadır). Anlam bakımından geniş yer demektir. Buna binaen &ldquo;tefessehe&rdquo; genişletmek anlamında ve meclislerin adaplarından biridir. Meclise birisi yeni girdiğinde meclistekiler toparlanıp yeni giren kimseler i&ccedil;in yer a&ccedil;sınlar anlamındadır. Zira meclise yeni girenler mecliste oturan kimselere oranla oturmaya; yaşlı veya has bir ihtirama sahip ve&hellip; olduklarından dolayı daha layık olmaları s&ouml;z konusu olabilir. İslam peygamberi &ldquo;şabaniye&rdquo; hutbesinde ş&ouml;yle buyurmaktadır: &ldquo;&hellip;vekkiru kubarek&uuml;m&hellip;&rdquo; yaşlılarınıza ve ihtiyarlarınıza ve b&uuml;y&uuml;klerinize saygılı olunuz.[6]&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Başka bir yerde ş&ouml;yle buyurmaktadır. &ldquo;yaşlı M&uuml;sl&uuml;manlara ihtiram g&ouml;stermek Allaha saygıdandır&rdquo;.[7] Buradadır ki hazır olanlar isar ve fedak&acirc;rlık yaparak bu İslami edebe riayet etmelilerdir. Bu ayetin n&uuml;zul sebebi hakkında ş&ouml;yle nakledilmiştir: Peygamber (s.a.a.) onun yanı sırada oturan bir kısma d&uuml;stur verdi ki bedir savaşına katılan ve fazilet ve ilim bakımından daha &uuml;st&uuml;n olanlardan olup yeni meclise gelenlere yer vermelerini istedi.[8] Bunlar bazı &ouml;rneklerdir ki İslam&rsquo;da ilk&ccedil;iler ve ge&ccedil;mişlikleri olan kimselere verilen değeri ve saygıyı i&ccedil;eren bazı ayetlerdir.</p>\r\n\r\n<p>\r\n	b) Rivayetler:&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Rivayet i&ccedil;erikli kaynaklarımızda da ge&ccedil;mişlikleri ve ilk&ccedil;i olan kimselere ihtiram g&ouml;sterilmesi hakkında rivayetler gelmektedir ki burada numune arz etsin diye bir ka&ccedil;ına işaret edeceğiz:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; İmam Bakırdan (a.s.) nakledilmiştir: &ldquo;Her kim kendisinden sonra g&uuml;ze ve iyi bir s&uuml;nnet bırakır ve camiada bu s&uuml;nnet ittib&rsquo;a edilirse o s&uuml;nnete amel edenlerin sevabı onların sevabı eksilmeksizin o s&uuml;nneti bırakan kimseye de yazılır&rdquo;.[9]<br />\r\n	&nbsp;&nbsp;&nbsp; M&uuml;minlerin emiri hz. Ali (a.s.) ş&ouml;yle buyuruyor: &ldquo;Her milletin saygın şahsiyetlerine size muhalif olsalar bile saygı g&ouml;steriniz&rdquo;.[10]<br />\r\n	&nbsp;&nbsp;&nbsp; İmam bakıra (a.s.) ş&ouml;yle denildi: &ldquo;Halk peygamberden ş&ouml;yle naklediyor: Cahiliyet d&ouml;neminde en şereli olanınız İslamda da en şereflinizdir&rdquo;. İmam (a.s.) ş&ouml;yle buyurdu: &ldquo;Doğru s&ouml;yl&uuml;yorlar. Ama sizin tasavvur ettiğiniz gibi değildir. cahiliyet d&ouml;neminde c&ouml;mert, g&uuml;zel ahlak sahibi, komşuların haklarına riayet edenler, başkalarına eziyet etmekten sakınan kimseler İslama girdiklerinde İslam onların hayırlarına ve m&uuml;kafatlarını daha da fazlaştırdı&rdquo;.[11]<br />\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Yaşlılarınıza karşı saygılı olunuz ki k&uuml;&ccedil;&uuml;klerinizden saygı g&ouml;resiniz&rdquo;.[12]<br />\r\n	&nbsp;&nbsp;&nbsp;&nbsp; &ldquo;Tecr&uuml;be sahipleri daha g&uuml;&ccedil;l&uuml; g&ouml;r&uuml;şlere ve bakışlara sahiptirler&rdquo;.[13]<br />\r\n	&nbsp;&nbsp;&nbsp; Peygamberden (s.a.a.) nakledilmiştir: &ldquo;M&uuml;r&uuml;vet sahibi olan kimselerin azabından şer&rsquo;i sınırına varmadığı zamana kadar. Eğer kerim olan bir kimse yanınıza geldiği vakit ona karşı saygılı olunuz. Peygamberden kimden bu edebi &ouml;ğrendiniz diye sorulunca buyurdu: &ldquo;Rabbimden bu edebi &ouml;ğrendim&rdquo;.[14]</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Tevbe, 100.</p>\r\n\r\n<p>\r\n	[2] Mekarimi Şirazi, &ldquo;Tefsir-i Numune&rdquo;, baskı, 1, Tahran: Darul Kutubil İslamiye, 1374, şemsi, c. 8, s. 100 &ndash; 101.</p>\r\n\r\n<p>\r\n	[3] Hadid, 10.</p>\r\n\r\n<p>\r\n	[4] Mekarimi Şirazi, &ldquo;Tefsir-i Numune&rdquo;, baskı, 1, Tahran: Darul Kutubil İslamiye, 1374, şemsi, c. 23, s. 320.</p>\r\n\r\n<p>\r\n	[5] M&uuml;cadele, 11.</p>\r\n\r\n<p>\r\n	[6] MECLİSİ,&nbsp; Muhammed Bakır, &ldquo;Biharul &ndash; Envar&rdquo;, Beyrut: M&uuml;esesei el-vefa, 1404, c. 93, s. 356.</p>\r\n\r\n<p>\r\n	[7] K&Uuml;LEYNİ, &ldquo;Kafi&rdquo;, Tahran: Darul Kutubil İslamiye, 1365, şemsi, c. 2, s. 165, Kitabul İman ve el-K&uuml;f&uuml;r, bab-u İclal-i el-Kebir, hadis no: 1,.</p>\r\n\r\n<p>\r\n	[8] Bkz. Mekarimi Şirazi, &ldquo;Tefsir-i Numune&rdquo;, baskı, 1, Tahran: Darul Kutubil İslamiye, 1374, şemsi, c. 23, s. 439 - 442.</p>\r\n\r\n<p>\r\n	[9] HUR AMULİ, &ldquo;Vesailiş- Şia&rdquo;, Kum: M&uuml;esesei Alulbeyt, 1409, kameri, c. 16, s. 174.</p>\r\n\r\n<p>\r\n	[10] NURİ, Mirza H&uuml;seyin, &ldquo;M&uuml;stedrek&uuml;l- Vesail&rdquo;, Kum: M&uuml;esesei Alulbeyt, 1408, c. 8, s. 395.</p>\r\n\r\n<p>\r\n	[11] Age., c. 8, s. 395.</p>\r\n\r\n<p>\r\n	[12] TEMİMİ AMEDİ, Abdulvahit, &ldquo;Gureru Hikem ve Durerul &ndash; Kelam&rdquo;, baskı, 8, Tahran: s. 482.</p>\r\n\r\n<p>\r\n	[13] Age., s. 444.</p>\r\n\r\n<p>\r\n	[14] Age., s. 397.</p>\r\n','Ge&ccedil;mişliğe sahip (piş kisvetan), tecr&uuml;be sahibi, yaşlı ve&hellip; kimseler b&uuml;t&uuml;n kavim, &uuml;mmet ve medeniyetlerde değerli ve ihtiram duyulan kimselerdendir. Bu konu bizim dini &ouml;ğretilerde de; ayet rivayet ve dini liderler ve rehberlerin siyerinde de kabul g&ouml;r&uuml;lm&uuml;şt&uuml;r ki detaylı cevapta ona işaret edeceğiz.','&nbsp;İlk&ccedil;i, ge&ccedil;mişliğe sahip, tecr&uuml;beli ve.. olmak b&uuml;t&uuml;n kavim, &uuml;mmet ve medeniyetlerde resmi olarak tanınmışlar. Tabi olarak ge&ccedil;mişliğe sahip, tecr&uuml;be ve hizmet sonmuş kimseler insanlık toplumuna sunmuş oldukları hizmetlerden ve değişik sahalarda sahip oldukları tecr&uuml;belerden dolayı b&uuml;t&uuml;n milletler arasında kendilerine ihtiram duyulan ve bazı &ouml;zel haklara sahiptirler. Bu konu bizim dini &ouml;ğretilerde de; ayet rivayet ve dini liderler ve rehberlerin siyerinde de kabul g&ouml;r&uuml;lm&uuml;şt&uuml;r ki biz bu makalede &ouml;rnek teşkil etsin diye kısaca bazı &ouml;rneklere işaret edeceğiz.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Ayetler:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Kuranı kerimde İslam dinini kabul etme bağlamında ilk&ccedil;i olan kimseler hakkında ş&ouml;yle denilmektedir: &ldquo;İsl&acirc;m&rsquo;ı ilk &ouml;nce kabul eden muh&acirc;cirler ve ensar ile, iyilikle onlara uyanlar var ya, Allah onlardan razı olmuş; onlar da O&rsquo;ndan razı olmuşlardır. Allah, onlara i&ccedil;inden ırmaklar akan, i&ccedil;inde ebed&icirc; kalacakları cennetler hazırlamıştır. İşte bu b&uuml;y&uuml;k başarıdır&rdquo;.[1] Bu ayeti kerime İslam dinine ilk girenler i&ccedil;indir. Ger&ccedil;i m&uuml;fessirler bu ayetin n&uuml;zul sebebi hakkında farklı rivayetler zikretmişlerdir ki ger&ccedil;eklikte bu rivayetler dış alemde bu ayetin reel &ouml;rneğini belirtme konusuyla alakalıdır. Bu ayeti kerimede M&uuml;sl&uuml;manlar &uuml;&ccedil; sınıfa ayırt edilmiştir: Onlardan bir kısmı İslama girmekte ve hicret etmekte ilk&ccedil;i olmuşlardır: &ldquo;İsl&acirc;m&rsquo;ı ilk &ouml;nce kabul eden muh&acirc;cirler&rdquo;. Onlardan ikinci kısmı peygambere ve peygamberin y&acirc;rlerine yardım etmekte ilk&ccedil;i olmuşlardır. &ldquo;ve ensar&rdquo;. Onlardan &uuml;&ccedil;&uuml;nc&uuml; kısım bu iki gruptan sonra gelip onların programlarına, g&uuml;zel amel işlemek, İslami ve hicreti kabul etmek ve İslam peygamberinin getirmiş olduğu ayine yardımcı olmakla tabi olmuş &ldquo;iyilikle onlara uyan&rdquo; kimselerdir. Kur&rsquo;anı kerim bu &uuml;&ccedil; grubu zikrettikten sonra ş&ouml;yle buyuruyor: &ldquo;Allah onlardan razı olmuş; onlar da O&rsquo;ndan razı olmuşlardır&rdquo;. Buna binaen İslam peygamberine (s.a.a) iman etmekte ilk&ccedil;i ve &ouml;nc&uuml; olmak Allahın hoşnutluğuna nedendir.[2]\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &ldquo;Size ne oluyor da, Allah yolunda harcama yapmıyorsunuz? H&acirc;lbuki g&ouml;klerin ve yerin mirası Allah&rsquo;ındır. İ&ccedil;inizden, fetihten (Mekke fethinden) &ouml;nce infak edenler ve savaşanlar, (diğerleri ile) bir değildir. Onların derecesi, sonradan infak edenlerden ve savaşanlardan daha y&uuml;ksektir. Bununla beraber Allah, hepsine de en g&uuml;zel olanı (cenneti) va&rsquo;detmiştir. Allah, b&uuml;t&uuml;n yaptıklarınızdan hakkıyla haberdardır&rdquo;.[3] İnfak etmek farklı şartlarda ve farklı haletlerde farklı değer aldığı i&ccedil;in sonraki c&uuml;mlede ş&ouml;yle buyuruyor: &ldquo;İ&ccedil;inizden, fetihten (Mekke fethinden) &ouml;nce infak edenler&nbsp; ve savaşanlar, (diğerleri ile) bir değildir&rdquo;. Bu nedenler daha Fazla tekit etmek i&ccedil;in izafe ediyor: Onların derecesi, sonradan infak edenlerden ve savaşanlardan daha y&uuml;ksektir&rdquo;.[4]\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Ey iman edenler! Size, &ldquo;Meclislerde tefessehu; yer a&ccedil;ın&rdquo; denildiği zaman a&ccedil;ın ki, Allah da size genişlik versin. Size, &ldquo;Kalkın&rdquo;, denildiği zaman da kalkın ki, Allah i&ccedil;inizden inananların ve kendilerine ilim verilenlerin derecelerini y&uuml;kseltsin. Allah, yaptıklarınızdan hakkıyla haberdardır&rdquo;.[5] Tefessehu etimolojik olarak &ldquo;f-s-h&rdquo; k&ouml;k&uuml;nden gelmekte ve (kufl vezninde olmaktadır). Anlam bakımından geniş yer demektir. Buna binaen &ldquo;tefessehe&rdquo; genişletmek anlamında ve meclislerin adaplarından biridir. Meclise birisi yeni girdiğinde meclistekiler toparlanıp yeni giren kimseler i&ccedil;in yer a&ccedil;sınlar anlamındadır. Zira meclise yeni girenler mecliste oturan kimselere oranla oturmaya; yaşlı veya has bir ihtirama sahip ve&hellip; olduklarından dolayı daha layık olmaları s&ouml;z konusu olabilir. İslam peygamberi &ldquo;şabaniye&rdquo; hutbesinde ş&ouml;yle buyurmaktadır: &ldquo;&hellip;vekkiru kubarek&uuml;m&hellip;&rdquo; yaşlılarınıza ve ihtiyarlarınıza ve b&uuml;y&uuml;klerinize saygılı olunuz.[6]&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Başka bir yerde ş&ouml;yle buyurmaktadır. &ldquo;yaşlı M&uuml;sl&uuml;manlara ihtiram g&ouml;stermek Allaha saygıdandır&rdquo;.[7] Buradadır ki hazır olanlar isar ve fedak&acirc;rlık yaparak bu İslami edebe riayet etmelilerdir. Bu ayetin n&uuml;zul sebebi hakkında ş&ouml;yle nakledilmiştir: Peygamber (s.a.a.) onun yanı sırada oturan bir kısma d&uuml;stur verdi ki bedir savaşına katılan ve fazilet ve ilim bakımından daha &uuml;st&uuml;n olanlardan olup yeni meclise gelenlere yer vermelerini istedi.[8] Bunlar bazı &ouml;rneklerdir ki İslam&rsquo;da ilk&ccedil;iler ve ge&ccedil;mişlikleri olan kimselere verilen değeri ve saygıyı i&ccedil;eren bazı ayetlerdir.\r\n\r\n\r\n	b) Rivayetler:&nbsp; &nbsp;\r\n\r\n\r\n	Rivayet i&ccedil;erikli kaynaklarımızda da ge&ccedil;mişlikleri ve ilk&ccedil;i olan kimselere ihtiram g&ouml;sterilmesi hakkında rivayetler gelmektedir ki burada numune arz etsin diye bir ka&ccedil;ına işaret edeceğiz:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; İmam Bakırdan (a.s.) nakledilmiştir: &ldquo;Her kim kendisinden sonra g&uuml;ze ve iyi bir s&uuml;nnet bırakır ve camiada bu s&uuml;nnet ittib&rsquo;a edilirse o s&uuml;nnete amel edenlerin sevabı onların sevabı eksilmeksizin o s&uuml;nneti bırakan kimseye de yazılır&rdquo;.[9]\r\n	&nbsp;&nbsp;&nbsp; M&uuml;minlerin emiri hz. Ali (a.s.) ş&ouml;yle buyuruyor: &ldquo;Her milletin saygın şahsiyetlerine size muhalif olsalar bile saygı g&ouml;steriniz&rdquo;.[10]\r\n	&nbsp;&nbsp;&nbsp; İmam bakıra (a.s.) ş&ouml;yle denildi: &ldquo;Halk peygamberden ş&ouml;yle naklediyor: Cahiliyet d&ouml;neminde en şereli olanınız İslamda da en şereflinizdir&rdquo;. İmam (a.s.) ş&ouml;yle buyurdu: &ldquo;Doğru s&ouml;yl&uuml;yorlar. Ama sizin tasavvur ettiğiniz gibi değildir. cahiliyet d&ouml;neminde c&ouml;mert, g&uuml;zel ahlak sahibi, komşuların haklarına riayet edenler, başkalarına eziyet etmekten sakınan kimseler İslama girdiklerinde İslam onların hayırlarına ve m&uuml;kafatlarını daha da fazlaştırdı&rdquo;.[11]\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Yaşlılarınıza karşı saygılı olunuz ki k&uuml;&ccedil;&uuml;klerinizden saygı g&ouml;resiniz&rdquo;.[12]\r\n	&nbsp;&nbsp;&nbsp;&nbsp; &ldquo;Tecr&uuml;be sahipleri daha g&uuml;&ccedil;l&uuml; g&ouml;r&uuml;şlere ve bakışlara sahiptirler&rdquo;.[13]\r\n	&nbsp;&nbsp;&nbsp; Peygamberden (s.a.a.) nakledilmiştir: &ldquo;M&uuml;r&uuml;vet sahibi olan kimselerin azabından şer&rsquo;i sınırına varmadığı zamana kadar. Eğer kerim olan bir kimse yanınıza geldiği vakit ona karşı saygılı olunuz. Peygamberden kimden bu edebi &ouml;ğrendiniz diye sorulunca buyurdu: &ldquo;Rabbimden bu edebi &ouml;ğrendim&rdquo;.[14]\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Tevbe, 100.\r\n\r\n\r\n	[2] Mekarimi Şirazi, &ldquo;Tefsir-i Numune&rdquo;, baskı, 1, Tahran: Darul Kutubil İslamiye, 1374, şemsi, c. 8, s. 100 &ndash; 101.\r\n\r\n\r\n	[3] Hadid, 10.\r\n\r\n\r\n	[4] Mekarimi Şirazi, &ldquo;Tefsir-i Numune&rdquo;, baskı, 1, Tahran: Darul Kutubil İslamiye, 1374, şemsi, c. 23, s. 320.\r\n\r\n\r\n	[5] M&uuml;cadele, 11.\r\n\r\n\r\n	[6] MECLİSİ,&nbsp; Muhammed Bakır, &ldquo;Biharul &ndash; Envar&rdquo;, Beyrut: M&uuml;esesei el-vefa, 1404, c. 93, s. 356.\r\n\r\n\r\n	[7] K&Uuml;LEYNİ, &ldquo;Kafi&rdquo;, Tahran: Darul Kutubil İslamiye, 1365, şemsi, c. 2, s. 165, Kitabul İman ve el-K&uuml;f&uuml;r, bab-u İclal-i el-Kebir, hadis no: 1,.\r\n\r\n\r\n	[8] Bkz. Mekarimi Şirazi, &ldquo;Tefsir-i Numune&rdquo;, baskı, 1, Tahran: Darul Kutubil İslamiye, 1374, şemsi, c. 23, s. 439 - 442.\r\n\r\n\r\n	[9] HUR AMULİ, &ldquo;Vesailiş- Şia&rdquo;, Kum: M&uuml;esesei Alulbeyt, 1409, kameri, c. 16, s. 174.\r\n\r\n\r\n	[10] NURİ, Mirza H&uuml;seyin, &ldquo;M&uuml;stedrek&uuml;l- Vesail&rdquo;, Kum: M&uuml;esesei Alulbeyt, 1408, c. 8, s. 395.\r\n\r\n\r\n	[11] Age., c. 8, s. 395.\r\n\r\n\r\n	[12] TEMİMİ AMEDİ, Abdulvahit, &ldquo;Gureru Hikem ve Durerul &ndash; Kelam&rdquo;, baskı, 8, Tahran: s. 482.\r\n\r\n\r\n	[13] Age., s. 444.\r\n\r\n\r\n	[14] Age., s. 397.'),(75,'tr92','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Yukarıdaki soru iki ayrı b&ouml;l&uuml;me sahiptir. Dolayısıyla her birisini ayrı cevaplandırıyoruz.&nbsp;</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bir: Bir&ccedil;ok rivayetlerde peygamberin (s.a.a) yaratılışı nurdan olduğunu a&ccedil;ık bir şekilde (tasrih) dile getirilmiştir. Ama bilinmelidir ki bu rivayetlerin maksadı peygamberin (s.a.a) nurani hakikatidir, onun cismani boyutu değildir. Bilakis peygamber (s.a.a) maddi ve cismani merhalede diğer insanlar gibi doğmuş ve diğer insanlar gibi yaşamıştır. Buna binaen Hz. Muhammed (s.a.a) iki hakikate sahiptir. Birincisi onun nurani hakikatidir ki nuranidir. İkincisi onun cismani hakikatidir ki diğer insanlarla farklı bir y&ouml;n&uuml; yoktur.&nbsp;</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İki: Varlıklar peygamberin (s.a.a) v&uuml;cudunun bereketiyle yaratılmışlardır (ki rivayetler bu hakikati a&ccedil;ıklıyor). Diğer taraftan peygamber (s.a.a) beşeriyeti hidayet etmek ve onları kamala ulaştırmak i&ccedil;in peygamberlik makamına ulaşmıştır. Dolayısıyla v&uuml;cutsal bakımından beşeriyet peygamber i&ccedil;in yaratılmış ama hidayetsel ve kılavuzluk bakımından peygamber (s.a.a) diğer varlıkları hidayet ve onları kamala ulaştırmak i&ccedil;in yaratılmıştır.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Yukarıdaki soru iki meseleye işaret etmektedir. Birincisi: Acaba peygamber-i Ekrem (s.a.a) Allahın nurundan ve diğer insanlar da &ccedil;amurdan yaratılmışlar mıdır?</p>\r\n\r\n<p>\r\n	İkinci soru şudur: Acaba varlıklar peygamberin (s.a.a) v&uuml;cudunun hatırası i&ccedil;in mi yaratılmış yoksa peygamber diğer varlıkların hatırası i&ccedil;in mı yaratılmıştır?</p>\r\n\r\n<p>\r\n	Birinci Sorunun İncelenmesi:</p>\r\n\r\n<p>\r\n	İslami rivayetlerde peygamberin (s.a.a) nurdan yaratılmış olduğu meselesi olduk&ccedil;a fazla konu edilmiştir. Konuya başlarken s&ouml;z konusu rivayetlerden bir kısmını hatırlatacağız:</p>\r\n\r\n<p>\r\n	Peygamber-i ekrem (s.a.a) ş&ouml;yle buyuruyor: &ldquo;Allahın yaratığı ilk yaratık benim nurum idi&rdquo;.[1]</p>\r\n\r\n<p>\r\n	Cabir&rsquo;den nakledilmiştir ki peygamber ş&ouml;yle buyurmuş: &ldquo;Yaratılan ilk şey benim nurumdur ki Allahın nurundan v&uuml;cuda gelmiştir&rdquo;.[2]</p>\r\n\r\n<p>\r\n	Cabir b. Abdullah diyor: Allahın resul&uuml;nden sordum: Allahın yaratığı ilk şey nedir? Peygamber (s.a.a) ş&ouml;yle cevap verdi: &ldquo;Senin Peygamberinin nuru idi&rdquo;.[3] &nbsp;</p>\r\n\r\n<p>\r\n	Cabir İmam Muhammed Bakırdan (a.s) naklediyor ki İmam ş&ouml;yle buyurmuştur: &ldquo;Allah u Teala on d&ouml;rt bin sene ademin yaratılışından &ouml;nce kendi b&uuml;y&uuml;k nurundan on d&ouml;rt nur yarattı. O nurlar bizim ruhlarımızın nuru idi&rdquo;. Cabır diyor: İmamdan o on d&ouml;rt nurun isimlerini sordum? O ş&ouml;yle buyurdu: &ldquo;Muhammed, Ali, Fatime, Hasan, H&uuml;seyin ve H&uuml;seyin&rsquo;in &ccedil;ocuklarından dokuz kişidir ki dokuzuncusu onların kaimidir&rdquo;&rdquo;.[4]</p>\r\n\r\n<p>\r\n	İmam Bakır (a.s.) ş&ouml;yle buyuruyor: &ldquo;Ey Cabir Allahın yaratmış olduğu ilk varlık Muhammed ve onun hidayet edilmiş itretidir. Dolayısıyla bunlar Allah karşısında nurun eşbahleridirler&rdquo;. Cabir diyor: Eşbah nedir diye sorudum?&nbsp;&nbsp; Buyurdu: &ldquo;nurun g&ouml;lgesi, nurani bedenle ruhsuz bedenler ki tek ve vahit bir ruhla teyit edilmiş ve o tek ruh ruhu&rsquo;l &ndash; kudustur&rdquo;.[5] &nbsp;</p>\r\n\r\n<p>\r\n	Yukarıdaki rivayetlerin b&uuml;t&uuml;n&uuml;nden ş&ouml;yle anlaşılıyor ki peygamber-i Ekrem (s.a.a) nurani bir v&uuml;cuda sahiptir ki her şeyden &ouml;nce yaratılmıştır. Buna binaen rivayetlerin tasrihine g&ouml;re o nurdan yaratılmıştır. Diğer taraftan tarihte beyan edilen şey şudur: Peygamber (s.a.a) fil senesinde Cuma g&uuml;n&uuml;nde rabi&uuml;l evvel ayının 17 sinde d&uuml;nyaya gelmiştir. Burada akla gelen soru şudur: Bu durum peygamberin nurdan (varlıkların yaratılmadan &ouml;nce) yaratıldığını s&ouml;yleyen bu rivayetlerle nasıl bağdaşır?</p>\r\n\r\n<p>\r\n	Bu sorunun cevabı şudur: Rivayetlerde anlatılan şeyden maksat peygamberin (s.a.a) nurani hakikatidir, onun cismani hakikati değildir. Ama peygamberi (s.a.a) cismani hakikati diğer insanlar gibi ana babadan doğarak i&ccedil;inde yaşadığımız d&uuml;nyaya gelmiştir. Yaşam s&uuml;resindeki merhaleleri, sabır, cihad ve ibadet sahnelerini yaşamıştır. Bu kabiliyetlerini sahip olduğu &ouml;zg&uuml;r iradesiyle zuhur merhalesine ve fiiliyette ge&ccedil;iriyor. Bu cihetiyle biz insanlar i&ccedil;in &ouml;rnektirler[6]&nbsp; buna binaen hazreti Muhammed (s.a.a) iki hakikat sahibidir. Bir: onun nurani hakikati ki nurdandır. İki: Onun cismani hakikatidir ki d&uuml;nya &acirc;lemindeki diğer insanlardan farklı bir y&ouml;n&uuml; yoktur. Onun (s.a.a) cimsi de diğer insanların cisminin &ccedil;amurdan, nutfeden ve&hellip;yaratıldığı gibi &ccedil;amurdan, nutfeden ve&hellip;yaratılmıştır. &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	İkinci Sorunun İncelenmesi:</p>\r\n\r\n<p>\r\n	İkinci soru iki konuya sahiptir ki Acaba varlıklar O hazretin hatırası i&ccedil;in yaratılmış mı yoksa o Hazret diğer varlıklar i&ccedil;in yaratımlı mıdır?</p>\r\n\r\n<p>\r\n	Bu konunun aydınlanması i&ccedil;in allame Tabatabai&rsquo;nin &ldquo;el-Mizan&rdquo; tefsirinde zikrettiği rivayeti inceleyeceğiz.</p>\r\n\r\n<p>\r\n	&ldquo;Cabir b. Abdullah&rsquo;tan rivayet edilmiştir ki peygambere (s.a.a) arz ettim: Allahın yarattığı ilk varlık ne idi? Peygamber (s.a.a) buyurdu: &ldquo;Ey Cabir Peygamberin ruhu idi. Allah ilkin onu yarattı. Sonra ondan her şeyi yarattı. Sonra onu kendi mahzerinde &ldquo;kureyş&rdquo; makamında korudu. Allah onu ne kadar sakladığını biliyor. Sonra o nuru ka&ccedil; kısma ayırdı. Arşı onun bir kısmından, k&uuml;rs&uuml;y&uuml; onun bir diğer kısmından, arşın taşıyıcılarını ve arşın sakinlerini onun &uuml;&ccedil;&uuml;nc&uuml; kısmından yarattı. D&ouml;rd&uuml;nc&uuml; kısmı sevgi (h&uuml;bb) makamında kendisinin bildiği miktarda sakladı. Sonra bunu ka&ccedil; kısma ayırdı. Kalemi onun bir kısmından, levh-i onun bir diğer kısmından, cenneti onun &uuml;&ccedil;&uuml;nc&uuml; kısımdan yarattı ve d&ouml;rd&uuml;nc&uuml; kısmı da kendisinin bildiği miktarda korku (havf) makamında sakladı. Sonra onu da ka&ccedil; kısma ayırdı. Melekleri onun bir kısmından, g&uuml;neşi onun ikinci kısmından, ayı onun &uuml;&ccedil;&uuml;nc&uuml; kısımdan yaratı. D&ouml;rd&uuml;nc&uuml; kısmı kendisinin bildiği miktarda &ldquo;reca&rdquo; makamında sakladı.&nbsp; Sonra onu da ka&ccedil; kısma ayırdı. Aklı onun bir par&ccedil;asından, ilim ve Hilmi onun bir diğer c&uuml;z&uuml;nden, ismet ve tevfiki de başka bir par&ccedil;asından yarattı. Hakeza d&ouml;rd&uuml;nc&uuml; kısmı kendisinin bildiği miktarda &ldquo;haya&rdquo; makamında sakladı. Sonra heybet g&ouml;z&uuml;yle nurumdan kalan kısma baktı bu nurdan nur yağmaya başladı. Nihayet ondan da y&uuml;z yirmi d&ouml;rt bin damla ayrıldı. Allah bu damlaların her birisinden bir peygamber ve resul yarattı. Sonra o ruhlar nefes vermeye başladılar. Allah onların bu nefeslerinden evliyaların, şehitlerin ve Salihlerin ruhlarını yarattı&rdquo;.[7]&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Başka bir rivayette ş&ouml;yle zikredilmiştir:</p>\r\n\r\n<p>\r\n	&ldquo;Ey peygamber sen olmamış olsaydın d&uuml;nyayı yaratmazdım&rdquo;.[8] &ldquo;Ey Muhammed izzetim ve celalime yemin ederim eğer sen olmamış olsaydın Ademi yaratmazdım&rdquo;.[9]</p>\r\n\r\n<p>\r\n	Yukarıdaki rivayetlerden şu netice alınabiliniyor: Allah u Teala peygamberin nurundan her şeyi ve v&uuml;cutsal kemali yaratmıştır. Yani v&uuml;cut ve varlık hayırdır. Her v&uuml;cut v&uuml;cutsal bakımından &ndash;sahip oldukları had ve sınır ve noksanlıkları dikkate almaksızın- hayırdır. Bu esasa binaen b&uuml;t&uuml;n varlıklar ve b&uuml;t&uuml;n mevcudat ve v&uuml;cutsal kemal bu ilk varlığın cilveleri ve masumun nurundandır. Yaratıkların t&uuml;m&uuml; bu nurun farklı mertebelerin tecellileridir. Başka bir ifadeyle &ldquo;masumun nuru&rdquo; diğer varlıkların var olmasına neden olmuştur. Diğer varlıklar bu hakikatin eseri ve n&uuml;zul etmiş farklı mertebelerde yer alan suretidirler.[10]</p>\r\n\r\n<p>\r\n	&Ouml;yle ise ş&ouml;yle denilmesi m&uuml;mk&uuml;nd&uuml;r: b&uuml;t&uuml;n varlıklar peygamberin değerli ve kapsamlı nurundan yaratılmışlardır. Bu ger&ccedil;ek felsefe bakımından da ispatlanmıştır ki &ldquo;vacibu&rsquo;l-v&uuml;cut&rdquo; ile &ldquo;m&uuml;mk&uuml;n&uuml;&rsquo;l &ndash; v&uuml;cut&rdquo; arasındaki bağı kuran halka, varlıkların en değerli yaratığıdır.[11] Bu halka Allah ile diğer varlıklar arasında feyiz vasıtasıdır. Yaratıkların en hayırlısı hazreti Muhammed&rsquo;iyenin hakikatidir.</p>\r\n\r\n<p>\r\n	Buna binaen bir taraftan beşeriyet peygamber-i erkemin v&uuml;cudunun bereketiyle yaratılmış. Şu anlamda ki hi&ccedil;bir varlığın yaratılışı peygamber yaratılmadan &ouml;nce m&uuml;mk&uuml;n değildi. Bu nedenle alemdeki (beşeriyet olmak &uuml;zere) b&uuml;t&uuml;n varlıklar peygamberin kamil v&uuml;cuduna bor&ccedil;ludurlar ve onun yaratılışın vasıtasıyla varlık alemine ayak basmışlardır. Diğer taraftan peygamber-i ekrem beşeriyeti hidayet etmek ve ahlakı tamamlamak[12] ile g&ouml;revlendirilmiştir.</p>\r\n\r\n<p>\r\n	Nihai sonu&ccedil; şudur: Bir taraftan varlıklar o hazretin v&uuml;cudunun bereketiyle yaratılmışlardır. (g&ouml;r&uuml;nd&uuml;ğ&uuml; gibi rivayetler de bunu a&ccedil;ıklamışlardır). Diğer taraftan o hazret beşeriyeti hidayet etmek ve onları kemale ulaştırmak i&ccedil;in peygamberlik makamına varmıştır. Dolayısıyla v&uuml;cutsal bakımından beşeriyet peygamberin hatırası i&ccedil;in yaratılmıştır. Hidayet ve kılavuzluk bakımından peygamber de diğer varlıkları kemale vardırmak i&ccedil;in yaratılmıştır.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] MECLİSİ, Muhammed Bakır, &ldquo;Biharu&rsquo;l Envar&rdquo;, Beyru: M&uuml;esesei el-vefa, 1404, hicri/kameri, c, 1, s, 97.</p>\r\n\r\n<p>\r\n	[2] A.g.e., c. 15, s. 24.</p>\r\n\r\n<p>\r\n	[3] A.g.e., c. 25, s. 21.</p>\r\n\r\n<p>\r\n	[4] A.g.e., c. 25, s. 4.</p>\r\n\r\n<p>\r\n	[5] K&uuml;leyni, ebu Cafer b. Yakubi Razi, &ldquo;Usuli Kafi&rdquo;, baskı, 1,Tahran: el-Mektebetu el-islamiye, 1388, h.ş., c. 1, s. 442; K&uuml;leyni, ebu Cafer b. Yakubi Razi, &ldquo;Usuli Kafi&rdquo;, baskı, 4,Tahran: Darul Kutubul İslamiye, 1365, h.ş., c. 1, s. 442.</p>\r\n\r\n<p>\r\n	[6] Nerm efzar pursiman, (CD).</p>\r\n\r\n<p>\r\n	[7] Tabatabayi, Muhammed H&uuml;seyin, &ldquo;Tefsiri el-Mizan&rdquo;, fars&ccedil;a terc&uuml;mesi; Musevi Hemedani, Seyit Muhammed Bakır, baskı, 5, Kum: defteri intişarat-i camietu Mudderisin Havze ilmiye Kum, 1374, ş, c. 1, s, 185 ve186. &nbsp;</p>\r\n\r\n<p>\r\n	[8] MECLİSİ, Muhammed Bakır, &ldquo;Biharu&rsquo;l Envar&rdquo;, Beyru: M&uuml;esesei el-vefa, 1404, hicri/kameri, c, 16, s, 406.</p>\r\n\r\n<p>\r\n	[9] MECLİSİ, Muhammed Bakır, &ldquo;Biharu&rsquo;l Envar&rdquo;, Beyru: M&uuml;esesei el-vefa, 1404, hicri/kameri, c, 40, s, 18- 21.</p>\r\n\r\n<p>\r\n	[10] Nerm efzar pursiman, (CD).</p>\r\n\r\n<p>\r\n	[11] Gaffari, seyit Muhammed Halid, &ldquo;Ferheng Istılahai Asar Şeyhi İşrak, enc&uuml;men-i, Asar ve Mefahiri ferhengi, s, 84.</p>\r\n\r\n<p>\r\n	[12] Nuri, &ldquo;Mustedrekil- Vesail&rdquo;, Kum: M&uuml;esesei Alulbeyt, 1408, h. k., c. 11, s. 18.</p>\r\n','Yukarıdaki soru iki ayrı b&ouml;l&uuml;me sahiptir. Dolayısıyla her birisini ayrı cevaplandırıyoruz.&nbsp;\r\n\r\n	\r\n		Bir: Bir&ccedil;ok rivayetlerde peygamberin (s.a.a) yaratılışı nurdan olduğunu a&ccedil;ık bir şekilde (tasrih) dile getirilmiştir. Ama bilinmelidir ki bu rivayetlerin maksadı peygamberin (s.a.a) nurani hakikatidir, onun cismani boyutu değildir. Bilakis peygamber (s.a.a) maddi ve cismani merhalede diğer insanlar gibi doğmuş ve diğer insanlar gibi yaşamıştır. Buna binaen Hz. Muhammed (s.a.a) iki hakikate sahiptir. Birincisi onun nurani hakikatidir ki nuranidir. İkincisi onun cismani hakikatidir ki diğer insanlarla farklı bir y&ouml;n&uuml; yoktur.&nbsp;\r\n\r\n	\r\n		İki: Varlıklar peygamberin (s.a.a) v&uuml;cudunun bereketiyle yaratılmışlardır (ki rivayetler bu hakikati a&ccedil;ıklıyor). Diğer taraftan peygamber (s.a.a) beşeriyeti hidayet etmek ve onları kamala ulaştırmak i&ccedil;in peygamberlik makamına ulaşmıştır. Dolayısıyla v&uuml;cutsal bakımından beşeriyet peygamber i&ccedil;in yaratılmış ama hidayetsel ve kılavuzluk bakımından peygamber (s.a.a) diğer varlıkları hidayet ve onları kamala ulaştırmak i&ccedil;in yaratılmıştır.','&nbsp;Yukarıdaki soru iki meseleye işaret etmektedir. Birincisi: Acaba peygamber-i Ekrem (s.a.a) Allahın nurundan ve diğer insanlar da &ccedil;amurdan yaratılmışlar mıdır?\r\n\r\n\r\n	İkinci soru şudur: Acaba varlıklar peygamberin (s.a.a) v&uuml;cudunun hatırası i&ccedil;in mi yaratılmış yoksa peygamber diğer varlıkların hatırası i&ccedil;in mı yaratılmıştır?\r\n\r\n\r\n	Birinci Sorunun İncelenmesi:\r\n\r\n\r\n	İslami rivayetlerde peygamberin (s.a.a) nurdan yaratılmış olduğu meselesi olduk&ccedil;a fazla konu edilmiştir. Konuya başlarken s&ouml;z konusu rivayetlerden bir kısmını hatırlatacağız:\r\n\r\n\r\n	Peygamber-i ekrem (s.a.a) ş&ouml;yle buyuruyor: &ldquo;Allahın yaratığı ilk yaratık benim nurum idi&rdquo;.[1]\r\n\r\n\r\n	Cabir&rsquo;den nakledilmiştir ki peygamber ş&ouml;yle buyurmuş: &ldquo;Yaratılan ilk şey benim nurumdur ki Allahın nurundan v&uuml;cuda gelmiştir&rdquo;.[2]\r\n\r\n\r\n	Cabir b. Abdullah diyor: Allahın resul&uuml;nden sordum: Allahın yaratığı ilk şey nedir? Peygamber (s.a.a) ş&ouml;yle cevap verdi: &ldquo;Senin Peygamberinin nuru idi&rdquo;.[3] &nbsp;\r\n\r\n\r\n	Cabir İmam Muhammed Bakırdan (a.s) naklediyor ki İmam ş&ouml;yle buyurmuştur: &ldquo;Allah u Teala on d&ouml;rt bin sene ademin yaratılışından &ouml;nce kendi b&uuml;y&uuml;k nurundan on d&ouml;rt nur yarattı. O nurlar bizim ruhlarımızın nuru idi&rdquo;. Cabır diyor: İmamdan o on d&ouml;rt nurun isimlerini sordum? O ş&ouml;yle buyurdu: &ldquo;Muhammed, Ali, Fatime, Hasan, H&uuml;seyin ve H&uuml;seyin&rsquo;in &ccedil;ocuklarından dokuz kişidir ki dokuzuncusu onların kaimidir&rdquo;&rdquo;.[4]\r\n\r\n\r\n	İmam Bakır (a.s.) ş&ouml;yle buyuruyor: &ldquo;Ey Cabir Allahın yaratmış olduğu ilk varlık Muhammed ve onun hidayet edilmiş itretidir. Dolayısıyla bunlar Allah karşısında nurun eşbahleridirler&rdquo;. Cabir diyor: Eşbah nedir diye sorudum?&nbsp;&nbsp; Buyurdu: &ldquo;nurun g&ouml;lgesi, nurani bedenle ruhsuz bedenler ki tek ve vahit bir ruhla teyit edilmiş ve o tek ruh ruhu&rsquo;l &ndash; kudustur&rdquo;.[5] &nbsp;\r\n\r\n\r\n	Yukarıdaki rivayetlerin b&uuml;t&uuml;n&uuml;nden ş&ouml;yle anlaşılıyor ki peygamber-i Ekrem (s.a.a) nurani bir v&uuml;cuda sahiptir ki her şeyden &ouml;nce yaratılmıştır. Buna binaen rivayetlerin tasrihine g&ouml;re o nurdan yaratılmıştır. Diğer taraftan tarihte beyan edilen şey şudur: Peygamber (s.a.a) fil senesinde Cuma g&uuml;n&uuml;nde rabi&uuml;l evvel ayının 17 sinde d&uuml;nyaya gelmiştir. Burada akla gelen soru şudur: Bu durum peygamberin nurdan (varlıkların yaratılmadan &ouml;nce) yaratıldığını s&ouml;yleyen bu rivayetlerle nasıl bağdaşır?\r\n\r\n\r\n	Bu sorunun cevabı şudur: Rivayetlerde anlatılan şeyden maksat peygamberin (s.a.a) nurani hakikatidir, onun cismani hakikati değildir. Ama peygamberi (s.a.a) cismani hakikati diğer insanlar gibi ana babadan doğarak i&ccedil;inde yaşadığımız d&uuml;nyaya gelmiştir. Yaşam s&uuml;resindeki merhaleleri, sabır, cihad ve ibadet sahnelerini yaşamıştır. Bu kabiliyetlerini sahip olduğu &ouml;zg&uuml;r iradesiyle zuhur merhalesine ve fiiliyette ge&ccedil;iriyor. Bu cihetiyle biz insanlar i&ccedil;in &ouml;rnektirler[6]&nbsp; buna binaen hazreti Muhammed (s.a.a) iki hakikat sahibidir. Bir: onun nurani hakikati ki nurdandır. İki: Onun cismani hakikatidir ki d&uuml;nya &acirc;lemindeki diğer insanlardan farklı bir y&ouml;n&uuml; yoktur. Onun (s.a.a) cimsi de diğer insanların cisminin &ccedil;amurdan, nutfeden ve&hellip;yaratıldığı gibi &ccedil;amurdan, nutfeden ve&hellip;yaratılmıştır. &nbsp;\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	İkinci Sorunun İncelenmesi:\r\n\r\n\r\n	İkinci soru iki konuya sahiptir ki Acaba varlıklar O hazretin hatırası i&ccedil;in yaratılmış mı yoksa o Hazret diğer varlıklar i&ccedil;in yaratımlı mıdır?\r\n\r\n\r\n	Bu konunun aydınlanması i&ccedil;in allame Tabatabai&rsquo;nin &ldquo;el-Mizan&rdquo; tefsirinde zikrettiği rivayeti inceleyeceğiz.\r\n\r\n\r\n	&ldquo;Cabir b. Abdullah&rsquo;tan rivayet edilmiştir ki peygambere (s.a.a) arz ettim: Allahın yarattığı ilk varlık ne idi? Peygamber (s.a.a) buyurdu: &ldquo;Ey Cabir Peygamberin ruhu idi. Allah ilkin onu yarattı. Sonra ondan her şeyi yarattı. Sonra onu kendi mahzerinde &ldquo;kureyş&rdquo; makamında korudu. Allah onu ne kadar sakladığını biliyor. Sonra o nuru ka&ccedil; kısma ayırdı. Arşı onun bir kısmından, k&uuml;rs&uuml;y&uuml; onun bir diğer kısmından, arşın taşıyıcılarını ve arşın sakinlerini onun &uuml;&ccedil;&uuml;nc&uuml; kısmından yarattı. D&ouml;rd&uuml;nc&uuml; kısmı sevgi (h&uuml;bb) makamında kendisinin bildiği miktarda sakladı. Sonra bunu ka&ccedil; kısma ayırdı. Kalemi onun bir kısmından, levh-i onun bir diğer kısmından, cenneti onun &uuml;&ccedil;&uuml;nc&uuml; kısımdan yarattı ve d&ouml;rd&uuml;nc&uuml; kısmı da kendisinin bildiği miktarda korku (havf) makamında sakladı. Sonra onu da ka&ccedil; kısma ayırdı. Melekleri onun bir kısmından, g&uuml;neşi onun ikinci kısmından, ayı onun &uuml;&ccedil;&uuml;nc&uuml; kısımdan yaratı. D&ouml;rd&uuml;nc&uuml; kısmı kendisinin bildiği miktarda &ldquo;reca&rdquo; makamında sakladı.&nbsp; Sonra onu da ka&ccedil; kısma ayırdı. Aklı onun bir par&ccedil;asından, ilim ve Hilmi onun bir diğer c&uuml;z&uuml;nden, ismet ve tevfiki de başka bir par&ccedil;asından yarattı. Hakeza d&ouml;rd&uuml;nc&uuml; kısmı kendisinin bildiği miktarda &ldquo;haya&rdquo; makamında sakladı. Sonra heybet g&ouml;z&uuml;yle nurumdan kalan kısma baktı bu nurdan nur yağmaya başladı. Nihayet ondan da y&uuml;z yirmi d&ouml;rt bin damla ayrıldı. Allah bu damlaların her birisinden bir peygamber ve resul yarattı. Sonra o ruhlar nefes vermeye başladılar. Allah onların bu nefeslerinden evliyaların, şehitlerin ve Salihlerin ruhlarını yarattı&rdquo;.[7]&nbsp; &nbsp;\r\n\r\n\r\n	Başka bir rivayette ş&ouml;yle zikredilmiştir:\r\n\r\n\r\n	&ldquo;Ey peygamber sen olmamış olsaydın d&uuml;nyayı yaratmazdım&rdquo;.[8] &ldquo;Ey Muhammed izzetim ve celalime yemin ederim eğer sen olmamış olsaydın Ademi yaratmazdım&rdquo;.[9]\r\n\r\n\r\n	Yukarıdaki rivayetlerden şu netice alınabiliniyor: Allah u Teala peygamberin nurundan her şeyi ve v&uuml;cutsal kemali yaratmıştır. Yani v&uuml;cut ve varlık hayırdır. Her v&uuml;cut v&uuml;cutsal bakımından &ndash;sahip oldukları had ve sınır ve noksanlıkları dikkate almaksızın- hayırdır. Bu esasa binaen b&uuml;t&uuml;n varlıklar ve b&uuml;t&uuml;n mevcudat ve v&uuml;cutsal kemal bu ilk varlığın cilveleri ve masumun nurundandır. Yaratıkların t&uuml;m&uuml; bu nurun farklı mertebelerin tecellileridir. Başka bir ifadeyle &ldquo;masumun nuru&rdquo; diğer varlıkların var olmasına neden olmuştur. Diğer varlıklar bu hakikatin eseri ve n&uuml;zul etmiş farklı mertebelerde yer alan suretidirler.[10]\r\n\r\n\r\n	&Ouml;yle ise ş&ouml;yle denilmesi m&uuml;mk&uuml;nd&uuml;r: b&uuml;t&uuml;n varlıklar peygamberin değerli ve kapsamlı nurundan yaratılmışlardır. Bu ger&ccedil;ek felsefe bakımından da ispatlanmıştır ki &ldquo;vacibu&rsquo;l-v&uuml;cut&rdquo; ile &ldquo;m&uuml;mk&uuml;n&uuml;&rsquo;l &ndash; v&uuml;cut&rdquo; arasındaki bağı kuran halka, varlıkların en değerli yaratığıdır.[11] Bu halka Allah ile diğer varlıklar arasında feyiz vasıtasıdır. Yaratıkların en hayırlısı hazreti Muhammed&rsquo;iyenin hakikatidir.\r\n\r\n\r\n	Buna binaen bir taraftan beşeriyet peygamber-i erkemin v&uuml;cudunun bereketiyle yaratılmış. Şu anlamda ki hi&ccedil;bir varlığın yaratılışı peygamber yaratılmadan &ouml;nce m&uuml;mk&uuml;n değildi. Bu nedenle alemdeki (beşeriyet olmak &uuml;zere) b&uuml;t&uuml;n varlıklar peygamberin kamil v&uuml;cuduna bor&ccedil;ludurlar ve onun yaratılışın vasıtasıyla varlık alemine ayak basmışlardır. Diğer taraftan peygamber-i ekrem beşeriyeti hidayet etmek ve ahlakı tamamlamak[12] ile g&ouml;revlendirilmiştir.\r\n\r\n\r\n	Nihai sonu&ccedil; şudur: Bir taraftan varlıklar o hazretin v&uuml;cudunun bereketiyle yaratılmışlardır. (g&ouml;r&uuml;nd&uuml;ğ&uuml; gibi rivayetler de bunu a&ccedil;ıklamışlardır). Diğer taraftan o hazret beşeriyeti hidayet etmek ve onları kemale ulaştırmak i&ccedil;in peygamberlik makamına varmıştır. Dolayısıyla v&uuml;cutsal bakımından beşeriyet peygamberin hatırası i&ccedil;in yaratılmıştır. Hidayet ve kılavuzluk bakımından peygamber de diğer varlıkları kemale vardırmak i&ccedil;in yaratılmıştır.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] MECLİSİ, Muhammed Bakır, &ldquo;Biharu&rsquo;l Envar&rdquo;, Beyru: M&uuml;esesei el-vefa, 1404, hicri/kameri, c, 1, s, 97.\r\n\r\n\r\n	[2] A.g.e., c. 15, s. 24.\r\n\r\n\r\n	[3] A.g.e., c. 25, s. 21.\r\n\r\n\r\n	[4] A.g.e., c. 25, s. 4.\r\n\r\n\r\n	[5] K&uuml;leyni, ebu Cafer b. Yakubi Razi, &ldquo;Usuli Kafi&rdquo;, baskı, 1,Tahran: el-Mektebetu el-islamiye, 1388, h.ş., c. 1, s. 442; K&uuml;leyni, ebu Cafer b. Yakubi Razi, &ldquo;Usuli Kafi&rdquo;, baskı, 4,Tahran: Darul Kutubul İslamiye, 1365, h.ş., c. 1, s. 442.\r\n\r\n\r\n	[6] Nerm efzar pursiman, (CD).\r\n\r\n\r\n	[7] Tabatabayi, Muhammed H&uuml;seyin, &ldquo;Tefsiri el-Mizan&rdquo;, fars&ccedil;a terc&uuml;mesi; Musevi Hemedani, Seyit Muhammed Bakır, baskı, 5, Kum: defteri intişarat-i camietu Mudderisin Havze ilmiye Kum, 1374, ş, c. 1, s, 185 ve186. &nbsp;\r\n\r\n\r\n	[8] MECLİSİ, Muhammed Bakır, &ldquo;Biharu&rsquo;l Envar&rdquo;, Beyru: M&uuml;esesei el-vefa, 1404, hicri/kameri, c, 16, s, 406.\r\n\r\n\r\n	[9] MECLİSİ, Muhammed Bakır, &ldquo;Biharu&rsquo;l Envar&rdquo;, Beyru: M&uuml;esesei el-vefa, 1404, hicri/kameri, c, 40, s, 18- 21.\r\n\r\n\r\n	[10] Nerm efzar pursiman, (CD).\r\n\r\n\r\n	[11] Gaffari, seyit Muhammed Halid, &ldquo;Ferheng Istılahai Asar Şeyhi İşrak, enc&uuml;men-i, Asar ve Mefahiri ferhengi, s, 84.\r\n\r\n\r\n	[12] Nuri, &ldquo;Mustedrekil- Vesail&rdquo;, Kum: M&uuml;esesei Alulbeyt, 1408, h. k., c. 11, s. 18.'),(76,'tr91','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullah Hamenei&rsquo;nin (Allah g&ouml;lgesini devam ettirsin) Defteri: </strong></p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		C 1 ve 3) Eğer kadının sesi t&uuml;rk&uuml; şeklinde olursa veya kadının sesinden lezzet almak kastıyla veyahut fesadı arkasından getiriyorsa veya lehvsel ve haram musikiyle birlikte iken kulak verilmesi caiz değildir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		C 2) Ğına (t&uuml;rk&uuml;) Lehv meclislerine uygun bir şekilde sesinin dalgalandırarak şekillere (tecii) sokmasıdır. B&uuml;y&uuml;k g&uuml;nahlardandır. Hem okuyan i&ccedil;in hem dinleyen i&ccedil;in haramdır.&nbsp;&nbsp; &nbsp;</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullah Sistani&rsquo;nin (Allah g&ouml;lgesini devam ettirsin) Defteri: </strong></p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Ğina (t&uuml;rk&uuml;) haramdır. Ondan maksat batıl s&ouml;zd&uuml;r ki lehv ve lab meclislerine m&uuml;nasip şekilde sesini dalgalandırarak okunuyor. Hakeza bu t&uuml;r sesle kuran, dua ve benzer şeylerin okunması da caiz değildir. &ldquo; &ndash;İhtiyat vacibe g&ouml;re de- zikir edilenin dışındaki konuşmaların da b&ouml;yleli sesle okunmamalıdır. T&uuml;rk&uuml;leri dinlemek de haramdır. T&uuml;rk&uuml; karşılığında para almakta haramdır. T&uuml;rk&uuml; karşılığında alınan şey alan kişinin m&uuml;lk&uuml; olmuyor. &Ouml;ğrenmesi ve &ouml;ğretmesi de haramdır<strong>. </strong>Musiki yani m&uuml;ziğe has olan aletlerin &ccedil;alınması da eğer leh ve lab meclislerine m&uuml;nasip olacak şekilde olursa haramdır. Ama b&ouml;yle değilse haram değildir. M&uuml;zik &ccedil;almak karşılığında &uuml;cret almak da haramdır. Alına şeyler alan kişinin m&uuml;lk&uuml; olmuyor. &Ouml;ğrenmesi ve &ouml;ğretmesi de haramdır. Cinsel duyguları uyandıran kadının sesini dinlemekte caiz değildir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullah Mekarim-i Şirazi&rsquo;nin (Allah g&ouml;lgesini devam ettirsin) Defteri: </strong></p>\r\n\r\n	<ol dir=\"ltr\">\r\n		<li style=\"text-align: justify;\" value=\"NaN\">\r\n			Her hal&uuml;karda kadının okuması haramdı.</li>\r\n		<li style=\"text-align: justify;\" value=\"NaN\">\r\n			Ğina (t&uuml;rk&uuml;) nedir? Ve haram oluşunun felsefesi nedir? Konusu bağlamında &ldquo;180 Pursış ve Pasuh&rdquo; (180 soru ve cevap) adlı kitabın 510. Sayfanın (telifat) b&ouml;l&uuml;m&uuml;nde mevcuttur oraya m&uuml;racaat edebilirsiniz.</li>\r\n		<li style=\"text-align: justify;\" value=\"NaN\">\r\n			Yukarıdaki cevaptan o da anlaşılmış oldu.</li>\r\n		<li style=\"text-align: justify;\" value=\"NaN\">\r\n			<strong>Ayetullah Safi G&uuml;lpaygani&rsquo;nin (Allah g&ouml;lgesini devam ettirsin) Defteri: </strong></li>\r\n	</ol>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Genel anlamda tarb&nbsp; aletlerinden olan her şey haramdır. Ğina yani sesi boğazında &ccedil;alkalamaktır. Kadının ğina şeklinde okuması haramdır, onun sesini dinlemek de haramdır.</p>\r\n</div>\r\n','','Ayetullah Hamenei&rsquo;nin (Allah g&ouml;lgesini devam ettirsin) Defteri: \r\n\r\n	\r\n		C 1 ve 3) Eğer kadının sesi t&uuml;rk&uuml; şeklinde olursa veya kadının sesinden lezzet almak kastıyla veyahut fesadı arkasından getiriyorsa veya lehvsel ve haram musikiyle birlikte iken kulak verilmesi caiz değildir.\r\n\r\n	\r\n		C 2) Ğına (t&uuml;rk&uuml;) Lehv meclislerine uygun bir şekilde sesinin dalgalandırarak şekillere (tecii) sokmasıdır. B&uuml;y&uuml;k g&uuml;nahlardandır. Hem okuyan i&ccedil;in hem dinleyen i&ccedil;in haramdır.&nbsp;&nbsp; &nbsp;\r\n\r\n	\r\n		Ayetullah Sistani&rsquo;nin (Allah g&ouml;lgesini devam ettirsin) Defteri: \r\n\r\n	\r\n		Ğina (t&uuml;rk&uuml;) haramdır. Ondan maksat batıl s&ouml;zd&uuml;r ki lehv ve lab meclislerine m&uuml;nasip şekilde sesini dalgalandırarak okunuyor. Hakeza bu t&uuml;r sesle kuran, dua ve benzer şeylerin okunması da caiz değildir. &ldquo; &ndash;İhtiyat vacibe g&ouml;re de- zikir edilenin dışındaki konuşmaların da b&ouml;yleli sesle okunmamalıdır. T&uuml;rk&uuml;leri dinlemek de haramdır. T&uuml;rk&uuml; karşılığında para almakta haramdır. T&uuml;rk&uuml; karşılığında alınan şey alan kişinin m&uuml;lk&uuml; olmuyor. &Ouml;ğrenmesi ve &ouml;ğretmesi de haramdır. Musiki yani m&uuml;ziğe has olan aletlerin &ccedil;alınması da eğer leh ve lab meclislerine m&uuml;nasip olacak şekilde olursa haramdır. Ama b&ouml;yle değilse haram değildir. M&uuml;zik &ccedil;almak karşılığında &uuml;cret almak da haramdır. Alına şeyler alan kişinin m&uuml;lk&uuml; olmuyor. &Ouml;ğrenmesi ve &ouml;ğretmesi de haramdır. Cinsel duyguları uyandıran kadının sesini dinlemekte caiz değildir.\r\n\r\n	\r\n		Ayetullah Mekarim-i Şirazi&rsquo;nin (Allah g&ouml;lgesini devam ettirsin) Defteri: \r\n\r\n	\r\n		\r\n			Her hal&uuml;karda kadının okuması haramdı.\r\n		\r\n			Ğina (t&uuml;rk&uuml;) nedir? Ve haram oluşunun felsefesi nedir? Konusu bağlamında &ldquo;180 Pursış ve Pasuh&rdquo; (180 soru ve cevap) adlı kitabın 510. Sayfanın (telifat) b&ouml;l&uuml;m&uuml;nde mevcuttur oraya m&uuml;racaat edebilirsiniz.\r\n		\r\n			Yukarıdaki cevaptan o da anlaşılmış oldu.\r\n		\r\n			Ayetullah Safi G&uuml;lpaygani&rsquo;nin (Allah g&ouml;lgesini devam ettirsin) Defteri: \r\n	\r\n\r\n	\r\n		Genel anlamda tarb&nbsp; aletlerinden olan her şey haramdır. Ğina yani sesi boğazında &ccedil;alkalamaktır. Kadının ğina şeklinde okuması haramdır, onun sesini dinlemek de haramdır.',''),(77,'tr90','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Kur&rsquo;an&rsquo;ı kerim semavi bir kitaptır. Allah tarafından insanları Allaha davet ve kendisine doğru hidayet etmek i&ccedil;in g&ouml;nderilmiştir. Kuran Allahın son peygamberi olan Hz. Muhammed&rsquo;e nazil olmuştur. Kuran İslam Peygamberinin ebedi mucizesidir. Bu kitap 23 sene buyunca vahiy yoluyla tedrici olarak Allahın resul&uuml;ne nazil olmuştur. Resul&uuml; Ekrem kur&rsquo;an&rsquo;ın ayetlerini insanlar i&ccedil;in okurdu. Bu ayetlerin cazibeli oluşları insanları kendine cezp ediyordu. Kuran 114 sureden oluşur bu surelerin toplamı yaklaşık 6205 ayeti kapsıyor. B&uuml;t&uuml;n bu ayetler yaklaşık 77807 kelimeden oluşmaktadır. Bu kelimelerden 45653 kelimesi Mekki 32154 kelimesi de medenidir. Kur&rsquo;anı kerim insanları hidayet etmek i&ccedil;in g&ouml;nderilen semavi kitapların en son kitabıdır. Bu nedenle insanları Allaha doğru hidayet eden en son ve en k&acirc;mil kitaptır.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Kuranı kerim semavi bir kitaptır. İnsanların saadeti i&ccedil;in ve Allaha giden yolu bulmak i&ccedil;in Allah tarafından en son peygamberi olan Muhammed b. Abdullah&rsquo;a nazil olmuş. Kur&rsquo;an İslam Peygamberinin ebedi mucizesidir.&nbsp; Bu kitap 23 sene buyunca vahiy yoluyla tedrici olarak Allahın resul&uuml;ne nazil olmuş. Resul&uuml; Ekrem kur&rsquo;an&rsquo;ın ayetlerini insanlar i&ccedil;in okurdu. Bu ayetler cazibeli nitelikli oluşları insanları kendine cezp ediyordu. Kuran 114 sureden oluşur bu surelerin toplamı yaklaşık 6205 ayet kapsamaktadır. B&uuml;t&uuml;n bu ayetler yaklaşık 77807 kelimeden oluşmaktadır. Bu kelimelerden 45653 kelimesi Mekki ve 32154 kelimesi de medenidir.[1] Kur&rsquo;an&rsquo;ı kerim insanları hidayet etmek i&ccedil;in g&ouml;nderilen semavi kitapların en son kitabıdır. Bu nedenle insanları Allaha doğru hidayet eden en son ve en k&acirc;mil kitaptır. Kuranı tarif etmek i&ccedil;in kuranın kendisine m&uuml;racaat etmek gerekir. Kurana m&uuml;racaat ettiğimizde şunu g&ouml;rmekteyiz ki bu kitabın kendisi, kendisi i&ccedil;in bazı &ouml;zellikleri ve nitelikleri sayıyor. Bu niteliklerin her birisi kur&rsquo;an&rsquo;ın hakikatinin bir b&ouml;l&uuml;m&uuml;n&uuml; beyan ediyor. S&ouml;z konusu &ouml;zelliklerden bir kısmı ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Bu kitap hi&ccedil; ş&uuml;phe g&ouml;t&uuml;rmeyecek bir şekilde takva sahibi olan kimseleri hidayet eder&rdquo;. Bu ayeti kerimede kur&rsquo;an kendisini &ouml;yle bir şekilde tanıtıyor ki onda hi&ccedil;bir kapalı nokta yoktur. Tarihsel şahitler ve dok&uuml;manlara m&uuml;racaat edersek kuran dışında bu şekilde &ccedil;ok ilgin&ccedil; konuşan hi&ccedil;bir kitabı bulamayız. Buna binaen kur&rsquo;an&rsquo;ın ilk sıfatı şudur: Kuran &ouml;yle bir kitaptır ki kendisinde bertaraf edilmeyecek karanlık ve m&uuml;phem olan bir nokta bulunmamaktadır.<br />\r\n	&nbsp;&nbsp;&nbsp; Ondan sonra &ldquo;bu kitap muttaki olan kimseler i&ccedil;in kılavuzdur&rdquo; der.[2]<br />\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Kur&rsquo;an&rsquo;ın bu ayetleri rabbiniz olan Allah tarafından basiret vericidir, hidayet eder ve yakinle iman eden kimseler i&ccedil;in hidayet ve rahmet kaynağıdır&rdquo;.[3]<br />\r\n	&nbsp;&nbsp;&nbsp; Başka bir ayette ş&ouml;yle buyuruyor: &ldquo;Bu Kur&rsquo;an, insanlar i&ccedil;in kalp g&ouml;zleri (konumundaki bir nur), kesin olarak inanan bir toplum i&ccedil;in de bir hidayet ve bir rahmettir&rdquo;[4]<br />\r\n	&nbsp;&nbsp;&nbsp; &ldquo;&hellip;Artık size el&ccedil;imiz (Muhammed) gelmiştir. O, kitabınızdan gizleyip durduğunuz ger&ccedil;eklerden bir&ccedil;oğunu sizlere a&ccedil;ıklıyor, bir&ccedil;oğunu da affediyor. İşte size Allah&rsquo;tan bir nur ve apa&ccedil;ık bir kitap (Kur&rsquo;an) gelmiştir. Allah, onunla rızası peşinde olanları sel&acirc;met yollarına iletir ve onları izniyle, karanlıklardan aydınlığa &ccedil;ıkarıp kendilerini dosdoğru bir yola iletir&rdquo;[5]&nbsp;&nbsp; Bizim peygamberimiz semavi kitapların hakikatlerinin ekseriyetini ki gizliyordunuz aşik&acirc;r etti. Sizin i&ccedil;in gelmiş ve hali hazırda a&ccedil;ıklanması maslahat olmayan bir&ccedil;ok şeyleri de g&ouml;z ardı ederek a&ccedil;ıklamamıştır. Evet, Allah tarafından bir nur ve a&ccedil;ık bir kitap sizler i&ccedil;in geldi. Allah onun bereketiyle Allahın hoşnutluğuna tabi olan kimseleri selamet yoluna doğru hidayet eder. Kendi d&uuml;sturuyla insanları aydınlığa doğru g&ouml;t&uuml;recektir. Onları doğru yola doğru hidayet etmek i&ccedil;in kılavuzluk yapar.</p>\r\n\r\n<p>\r\n	Bu ayetlerde kur&rsquo;an&rsquo;ı tanıtan birka&ccedil; nokta saklıdır:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Bu kitap hidayet, rahmet, basiret ve nur kitabıdır.<br />\r\n	&nbsp;&nbsp;&nbsp; Kendisinde hi&ccedil; kapalılık olmayan bu kitaba m&uuml;racaat eden her kes hidayet bulacaktır.<br />\r\n	&nbsp;&nbsp;&nbsp; Bu kitap nezdinde muttakin, iman ehli ve yakine sahip olan kimselerinin y&uuml;ksek makamları vardır. Allahın Resul&uuml; a&ccedil;ık bir şekilde kendisinin getirmiş olduğu kitabı kabul etmeyenleri &ldquo;tahaddi&rdquo; &ccedil;ağırmıştır. Yani kur&rsquo;an&rsquo;ın kendisi kendisinin değil Allahın kitabı ve benim ve beşer denen hi&ccedil; kimse b&ouml;yle bir şeyi getirebilecek yetiye sahip olmadığını s&ouml;yl&uuml;yor ve eğer buna inanmıyorsanız siz kendiniz b&ouml;yle bir kitabı getirmek i&ccedil;in kendinizi deneyebilirsiniz. Ama biliniz ki cinler ve insanlar birbirine sırtını dayatsalar ve birbirine yardımcı olsalar bile bunun gibi bir şey getiremeyeceklerdir diyor: &ldquo;De ki: &ldquo;Andolsun, insanlar ve cinler bu Kur&rsquo;an&rsquo;ın bir benzerini getirmek &uuml;zere toplansalar ve birbirlerine de destek olsalar, yine onun benzerini getiremezler&rdquo;.[6]&nbsp; Bu ayeti kerime a&ccedil;ık bir şekilde d&uuml;nyadakilerin b&uuml;t&uuml;n&uuml;; k&uuml;&ccedil;&uuml;ğ&uuml;nden tutun b&uuml;y&uuml;ğ&uuml;ne kadar, Arabından tutun&nbsp; farsına kadar, hatta insan olmayıp akıllı varlıklar (cinleri), ilim adamlarını, filozofları, edebiyat&ccedil;ıları, tarih&ccedil;ileri, &uuml;st&uuml;n zekaya sahip olanları ve&hellip; istisnasız olarak hepsini buna davet etmiştir. Ş&ouml;yle buyuruyor: Eğer kuran Allahın kelamı değil de beşerin kelamı olduğunu d&uuml;ş&uuml;n&uuml;yorsanız sizde insansınız, sizde ona benzer bir kitabı getirin. Bu t&uuml;r davet akait ulemalarının ıstılahında &ldquo;tahaddi&rdquo; denilmektedir. Bu t&uuml;rden olan davet (yani karşı &ccedil;ıkıp iddiayı kabul etmeyenlerden istenilen bu t&uuml;r davet) her mucizenin r&uuml;k&uuml;nlerinden bir r&uuml;k&uuml;nd&uuml;r. Nerede b&ouml;yleli bir tabir ortaya &ccedil;ıktığında a&ccedil;ık bir şekilde anlıyoruz ki bu konu mucizelerdendir.[7] Kuran &ccedil;ok geniş konular ve &ccedil;ok geniş anlamlar getirdi. Getirmiş olduğu bu konular ve anlamlar daha sonra felsefeciler, hukuk&ccedil;ular, fıkıh&ccedil;ılar, ahlak uleması, tarih&ccedil;iler ve&hellip;gibi farklı ilimlerin alimleri i&ccedil;in ilham kaynağı oldular. Kuranı kerim insanın Allah ile ilişki ve irtibat kurma bağlamında en g&uuml;zel a&ccedil;ıklamalar getirmiştir. Kuran Tevrat&rsquo;ı ve İncili tasdik ediyor. Ama bu kitaplarda tahrif ger&ccedil;ekleştiğini ve bu kitaplarda hain olan beşerin el oynadıklarını da bildirmiştir. Kura tahrif edilmiş olan bu iki kitabın teolojik anlayışında, peygamberler kıssalarında ve koyulmuş bazı kurallarda var olan yanlışlıkları d&uuml;zeltmiştir. Kuran Allah&rsquo;ı g&uuml;reş tutuyor gibi yanlış anlayışlardan, peygamberleri, peygamberlere yakıştırılan yanlış ve yakışmaz şeylerden ki &ouml;nceki kitaplarda beyan edilmişti tenzih ediyor. Bunun kendisi bile bu kitabın hak olduğuna dair bir başka delildir.[8] &nbsp;</p>\r\n\r\n<p>\r\n	İslamın başından g&uuml;n&uuml;m&uuml;ze kadar M&uuml;sl&uuml;manlar kur&rsquo;an&rsquo;a y&ouml;nelik benzersiz bir &ouml;nemlilik addetmişlerdir ki onların kur&rsquo;an&rsquo;a y&ouml;nelik vermiş oldukları bu &ouml;nemlilik onların kur&rsquo;an&rsquo;a olan aşkın g&ouml;stergesidir. Kuranı kerim resul-i Ekrem d&ouml;neminde peygamberin tayin etmiş olduğu &ndash;vahyin k&acirc;tipleri olarak tanınmış- grup vasıtasıyla yazılıyordu. Bunun yanı sıra kadın ve erkek, k&uuml;&ccedil;&uuml;k ve b&uuml;y&uuml;k demeden M&uuml;sl&uuml;manların ekseriyeti ya kuranın b&uuml;t&uuml;n&uuml;n&uuml; ya kuranın bir kısmını veya bazı surelerini ezber yapıyorlardı ve namazlarda ve namaz dışında okumasını sevap bilirlerdi. Onu okumaktan zevk alıyorlardı. Kur&rsquo;an okumaları ruhlarının aramış bulması i&ccedil;in bir kaynak konumunda idi. M&uuml;sl&uuml;manların kurana olan aşk ve ilgileri edebi ve akli gibi bir kısım ilimlerin v&uuml;cuda gelmesine kaynak oldu. Kuran olmamış olsaydı bu ilimler v&uuml;cuda gelmezdi. Kuranı kerim sahip olduğu y&ouml;ntem benzersizdir. Kuran y&ouml;ntemi ne şiirdir ne nesir. Şiir değildir zira kafiyesi ve vezne sahip değildir. Kuranın sahip olduğu y&ouml;ntem ve &uuml;slup ne ge&ccedil;mişte benzeri vardı ne de gelecekte b&ouml;yle bir &uuml;sluba sahip bir kitap olacaktır. Yani ne daha &ouml;nce bu &uuml;slupta konuşmuş ve ne sonra kuranın m&uuml;barezeye davet etmesine rağmen kimse onunla rekabet edebilir veya ona taklit ederek benzerini getirebilecektir.</p>\r\n\r\n<p>\r\n	&Ouml;zetle: Her asrın M&uuml;sl&uuml;manları bulundukları asırda sahip oldukları fikirsel ve pratiksel imk&acirc;nlarına uygun bir şekilde kur&rsquo;an&rsquo;a y&ouml;nelik olarak taşıdıkları aşk ve şevkin tesiri altında kuran ile alakalı &ccedil;alışmalar yapmışlardır. Kuranı &ouml;ğrenmek, ezberlemek, &uuml;statların yanına gidip diz &ccedil;&ouml;kerek onu okumak, kuran bağlamındaki tecvit ilmini &ouml;ğrenmek, kur&rsquo;anı tefsir etmek, kuranın l&uuml;gatlerini a&ccedil;ıklamak ve şerh etmek, bu hususlarda kitapların yazılması bu &ccedil;alışmalarının birer &ouml;rneğidir. Hakeza kuranın ayetlerini, kelimelerini, hata kuranın t&uuml;m&uuml;nde kullanılan harflerinin sayılması, kuranın anlamları &uuml;zerinde dakik d&uuml;ş&uuml;nmek ve hukuki, ahlaki, sosyoloji, felsefi, irfani, ilmi ve&hellip; [9]gibi konularda kurandan ve bu bağlamdaki ilimlerden istifade etmeleri gibi &ccedil;alışmalar da bu bağlamda değerlendiriliyor.</p>\r\n\r\n<p>\r\n	&nbsp;\r\n	<p>\r\n		&nbsp;---------------</p>\r\n</p>\r\n\r\n<p>\r\n	[1] Bkz. Sayt-i danışname-i mevzui kuran vabestei bı merkez ferheng ve maerifi kuranı kerim.</p>\r\n\r\n<p>\r\n	[2] Bakara 2.</p>\r\n\r\n<p>\r\n	[3] Araf, 203.</p>\r\n\r\n<p>\r\n	[4] Casiye, 20.</p>\r\n\r\n<p>\r\n	[5] Maide, 15-16.</p>\r\n\r\n<p>\r\n	[6] İsra, 88.</p>\r\n\r\n<p>\r\n	[7] MEKARİMİ ŞİRAZİ, Nasır, &ldquo;Tefsiri N&uuml;m&uuml;ne&rdquo;, baskı, 1, Tahran: Darul-Kutubil İslamiye, 1374, c. 2, s. 274.</p>\r\n\r\n<p>\r\n	[8] MUTAHARİ, Murtaza, &ldquo;Mecmuai Asar&rdquo;, baskı, 4, Tahran: Sadra, c, 2, s. 212 &ndash; 213.</p>\r\n\r\n<p>\r\n	[9] A.g.e.</p>\r\n','Kur&rsquo;an&rsquo;ı kerim semavi bir kitaptır. Allah tarafından insanları Allaha davet ve kendisine doğru hidayet etmek i&ccedil;in g&ouml;nderilmiştir. Kuran Allahın son peygamberi olan Hz. Muhammed&rsquo;e nazil olmuştur. Kuran İslam Peygamberinin ebedi mucizesidir. Bu kitap 23 sene buyunca vahiy yoluyla tedrici olarak Allahın resul&uuml;ne nazil olmuştur. Resul&uuml; Ekrem kur&rsquo;an&rsquo;ın ayetlerini insanlar i&ccedil;in okurdu. Bu ayetlerin cazibeli oluşları insanları kendine cezp ediyordu. Kuran 114 sureden oluşur bu surelerin toplamı yaklaşık 6205 ayeti kapsıyor. B&uuml;t&uuml;n bu ayetler yaklaşık 77807 kelimeden oluşmaktadır. Bu kelimelerden 45653 kelimesi Mekki 32154 kelimesi de medenidir. Kur&rsquo;anı kerim insanları hidayet etmek i&ccedil;in g&ouml;nderilen semavi kitapların en son kitabıdır. Bu nedenle insanları Allaha doğru hidayet eden en son ve en k&acirc;mil kitaptır.','&nbsp;Kuranı kerim semavi bir kitaptır. İnsanların saadeti i&ccedil;in ve Allaha giden yolu bulmak i&ccedil;in Allah tarafından en son peygamberi olan Muhammed b. Abdullah&rsquo;a nazil olmuş. Kur&rsquo;an İslam Peygamberinin ebedi mucizesidir.&nbsp; Bu kitap 23 sene buyunca vahiy yoluyla tedrici olarak Allahın resul&uuml;ne nazil olmuş. Resul&uuml; Ekrem kur&rsquo;an&rsquo;ın ayetlerini insanlar i&ccedil;in okurdu. Bu ayetler cazibeli nitelikli oluşları insanları kendine cezp ediyordu. Kuran 114 sureden oluşur bu surelerin toplamı yaklaşık 6205 ayet kapsamaktadır. B&uuml;t&uuml;n bu ayetler yaklaşık 77807 kelimeden oluşmaktadır. Bu kelimelerden 45653 kelimesi Mekki ve 32154 kelimesi de medenidir.[1] Kur&rsquo;an&rsquo;ı kerim insanları hidayet etmek i&ccedil;in g&ouml;nderilen semavi kitapların en son kitabıdır. Bu nedenle insanları Allaha doğru hidayet eden en son ve en k&acirc;mil kitaptır. Kuranı tarif etmek i&ccedil;in kuranın kendisine m&uuml;racaat etmek gerekir. Kurana m&uuml;racaat ettiğimizde şunu g&ouml;rmekteyiz ki bu kitabın kendisi, kendisi i&ccedil;in bazı &ouml;zellikleri ve nitelikleri sayıyor. Bu niteliklerin her birisi kur&rsquo;an&rsquo;ın hakikatinin bir b&ouml;l&uuml;m&uuml;n&uuml; beyan ediyor. S&ouml;z konusu &ouml;zelliklerden bir kısmı ş&ouml;yledir:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Bu kitap hi&ccedil; ş&uuml;phe g&ouml;t&uuml;rmeyecek bir şekilde takva sahibi olan kimseleri hidayet eder&rdquo;. Bu ayeti kerimede kur&rsquo;an kendisini &ouml;yle bir şekilde tanıtıyor ki onda hi&ccedil;bir kapalı nokta yoktur. Tarihsel şahitler ve dok&uuml;manlara m&uuml;racaat edersek kuran dışında bu şekilde &ccedil;ok ilgin&ccedil; konuşan hi&ccedil;bir kitabı bulamayız. Buna binaen kur&rsquo;an&rsquo;ın ilk sıfatı şudur: Kuran &ouml;yle bir kitaptır ki kendisinde bertaraf edilmeyecek karanlık ve m&uuml;phem olan bir nokta bulunmamaktadır.\r\n	&nbsp;&nbsp;&nbsp; Ondan sonra &ldquo;bu kitap muttaki olan kimseler i&ccedil;in kılavuzdur&rdquo; der.[2]\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Kur&rsquo;an&rsquo;ın bu ayetleri rabbiniz olan Allah tarafından basiret vericidir, hidayet eder ve yakinle iman eden kimseler i&ccedil;in hidayet ve rahmet kaynağıdır&rdquo;.[3]\r\n	&nbsp;&nbsp;&nbsp; Başka bir ayette ş&ouml;yle buyuruyor: &ldquo;Bu Kur&rsquo;an, insanlar i&ccedil;in kalp g&ouml;zleri (konumundaki bir nur), kesin olarak inanan bir toplum i&ccedil;in de bir hidayet ve bir rahmettir&rdquo;[4]\r\n	&nbsp;&nbsp;&nbsp; &ldquo;&hellip;Artık size el&ccedil;imiz (Muhammed) gelmiştir. O, kitabınızdan gizleyip durduğunuz ger&ccedil;eklerden bir&ccedil;oğunu sizlere a&ccedil;ıklıyor, bir&ccedil;oğunu da affediyor. İşte size Allah&rsquo;tan bir nur ve apa&ccedil;ık bir kitap (Kur&rsquo;an) gelmiştir. Allah, onunla rızası peşinde olanları sel&acirc;met yollarına iletir ve onları izniyle, karanlıklardan aydınlığa &ccedil;ıkarıp kendilerini dosdoğru bir yola iletir&rdquo;[5]&nbsp;&nbsp; Bizim peygamberimiz semavi kitapların hakikatlerinin ekseriyetini ki gizliyordunuz aşik&acirc;r etti. Sizin i&ccedil;in gelmiş ve hali hazırda a&ccedil;ıklanması maslahat olmayan bir&ccedil;ok şeyleri de g&ouml;z ardı ederek a&ccedil;ıklamamıştır. Evet, Allah tarafından bir nur ve a&ccedil;ık bir kitap sizler i&ccedil;in geldi. Allah onun bereketiyle Allahın hoşnutluğuna tabi olan kimseleri selamet yoluna doğru hidayet eder. Kendi d&uuml;sturuyla insanları aydınlığa doğru g&ouml;t&uuml;recektir. Onları doğru yola doğru hidayet etmek i&ccedil;in kılavuzluk yapar.\r\n\r\n\r\n	Bu ayetlerde kur&rsquo;an&rsquo;ı tanıtan birka&ccedil; nokta saklıdır:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Bu kitap hidayet, rahmet, basiret ve nur kitabıdır.\r\n	&nbsp;&nbsp;&nbsp; Kendisinde hi&ccedil; kapalılık olmayan bu kitaba m&uuml;racaat eden her kes hidayet bulacaktır.\r\n	&nbsp;&nbsp;&nbsp; Bu kitap nezdinde muttakin, iman ehli ve yakine sahip olan kimselerinin y&uuml;ksek makamları vardır. Allahın Resul&uuml; a&ccedil;ık bir şekilde kendisinin getirmiş olduğu kitabı kabul etmeyenleri &ldquo;tahaddi&rdquo; &ccedil;ağırmıştır. Yani kur&rsquo;an&rsquo;ın kendisi kendisinin değil Allahın kitabı ve benim ve beşer denen hi&ccedil; kimse b&ouml;yle bir şeyi getirebilecek yetiye sahip olmadığını s&ouml;yl&uuml;yor ve eğer buna inanmıyorsanız siz kendiniz b&ouml;yle bir kitabı getirmek i&ccedil;in kendinizi deneyebilirsiniz. Ama biliniz ki cinler ve insanlar birbirine sırtını dayatsalar ve birbirine yardımcı olsalar bile bunun gibi bir şey getiremeyeceklerdir diyor: &ldquo;De ki: &ldquo;Andolsun, insanlar ve cinler bu Kur&rsquo;an&rsquo;ın bir benzerini getirmek &uuml;zere toplansalar ve birbirlerine de destek olsalar, yine onun benzerini getiremezler&rdquo;.[6]&nbsp; Bu ayeti kerime a&ccedil;ık bir şekilde d&uuml;nyadakilerin b&uuml;t&uuml;n&uuml;; k&uuml;&ccedil;&uuml;ğ&uuml;nden tutun b&uuml;y&uuml;ğ&uuml;ne kadar, Arabından tutun&nbsp; farsına kadar, hatta insan olmayıp akıllı varlıklar (cinleri), ilim adamlarını, filozofları, edebiyat&ccedil;ıları, tarih&ccedil;ileri, &uuml;st&uuml;n zekaya sahip olanları ve&hellip; istisnasız olarak hepsini buna davet etmiştir. Ş&ouml;yle buyuruyor: Eğer kuran Allahın kelamı değil de beşerin kelamı olduğunu d&uuml;ş&uuml;n&uuml;yorsanız sizde insansınız, sizde ona benzer bir kitabı getirin. Bu t&uuml;r davet akait ulemalarının ıstılahında &ldquo;tahaddi&rdquo; denilmektedir. Bu t&uuml;rden olan davet (yani karşı &ccedil;ıkıp iddiayı kabul etmeyenlerden istenilen bu t&uuml;r davet) her mucizenin r&uuml;k&uuml;nlerinden bir r&uuml;k&uuml;nd&uuml;r. Nerede b&ouml;yleli bir tabir ortaya &ccedil;ıktığında a&ccedil;ık bir şekilde anlıyoruz ki bu konu mucizelerdendir.[7] Kuran &ccedil;ok geniş konular ve &ccedil;ok geniş anlamlar getirdi. Getirmiş olduğu bu konular ve anlamlar daha sonra felsefeciler, hukuk&ccedil;ular, fıkıh&ccedil;ılar, ahlak uleması, tarih&ccedil;iler ve&hellip;gibi farklı ilimlerin alimleri i&ccedil;in ilham kaynağı oldular. Kuranı kerim insanın Allah ile ilişki ve irtibat kurma bağlamında en g&uuml;zel a&ccedil;ıklamalar getirmiştir. Kuran Tevrat&rsquo;ı ve İncili tasdik ediyor. Ama bu kitaplarda tahrif ger&ccedil;ekleştiğini ve bu kitaplarda hain olan beşerin el oynadıklarını da bildirmiştir. Kura tahrif edilmiş olan bu iki kitabın teolojik anlayışında, peygamberler kıssalarında ve koyulmuş bazı kurallarda var olan yanlışlıkları d&uuml;zeltmiştir. Kuran Allah&rsquo;ı g&uuml;reş tutuyor gibi yanlış anlayışlardan, peygamberleri, peygamberlere yakıştırılan yanlış ve yakışmaz şeylerden ki &ouml;nceki kitaplarda beyan edilmişti tenzih ediyor. Bunun kendisi bile bu kitabın hak olduğuna dair bir başka delildir.[8] &nbsp;\r\n\r\n\r\n	İslamın başından g&uuml;n&uuml;m&uuml;ze kadar M&uuml;sl&uuml;manlar kur&rsquo;an&rsquo;a y&ouml;nelik benzersiz bir &ouml;nemlilik addetmişlerdir ki onların kur&rsquo;an&rsquo;a y&ouml;nelik vermiş oldukları bu &ouml;nemlilik onların kur&rsquo;an&rsquo;a olan aşkın g&ouml;stergesidir. Kuranı kerim resul-i Ekrem d&ouml;neminde peygamberin tayin etmiş olduğu &ndash;vahyin k&acirc;tipleri olarak tanınmış- grup vasıtasıyla yazılıyordu. Bunun yanı sıra kadın ve erkek, k&uuml;&ccedil;&uuml;k ve b&uuml;y&uuml;k demeden M&uuml;sl&uuml;manların ekseriyeti ya kuranın b&uuml;t&uuml;n&uuml;n&uuml; ya kuranın bir kısmını veya bazı surelerini ezber yapıyorlardı ve namazlarda ve namaz dışında okumasını sevap bilirlerdi. Onu okumaktan zevk alıyorlardı. Kur&rsquo;an okumaları ruhlarının aramış bulması i&ccedil;in bir kaynak konumunda idi. M&uuml;sl&uuml;manların kurana olan aşk ve ilgileri edebi ve akli gibi bir kısım ilimlerin v&uuml;cuda gelmesine kaynak oldu. Kuran olmamış olsaydı bu ilimler v&uuml;cuda gelmezdi. Kuranı kerim sahip olduğu y&ouml;ntem benzersizdir. Kuran y&ouml;ntemi ne şiirdir ne nesir. Şiir değildir zira kafiyesi ve vezne sahip değildir. Kuranın sahip olduğu y&ouml;ntem ve &uuml;slup ne ge&ccedil;mişte benzeri vardı ne de gelecekte b&ouml;yle bir &uuml;sluba sahip bir kitap olacaktır. Yani ne daha &ouml;nce bu &uuml;slupta konuşmuş ve ne sonra kuranın m&uuml;barezeye davet etmesine rağmen kimse onunla rekabet edebilir veya ona taklit ederek benzerini getirebilecektir.\r\n\r\n\r\n	&Ouml;zetle: Her asrın M&uuml;sl&uuml;manları bulundukları asırda sahip oldukları fikirsel ve pratiksel imk&acirc;nlarına uygun bir şekilde kur&rsquo;an&rsquo;a y&ouml;nelik olarak taşıdıkları aşk ve şevkin tesiri altında kuran ile alakalı &ccedil;alışmalar yapmışlardır. Kuranı &ouml;ğrenmek, ezberlemek, &uuml;statların yanına gidip diz &ccedil;&ouml;kerek onu okumak, kuran bağlamındaki tecvit ilmini &ouml;ğrenmek, kur&rsquo;anı tefsir etmek, kuranın l&uuml;gatlerini a&ccedil;ıklamak ve şerh etmek, bu hususlarda kitapların yazılması bu &ccedil;alışmalarının birer &ouml;rneğidir. Hakeza kuranın ayetlerini, kelimelerini, hata kuranın t&uuml;m&uuml;nde kullanılan harflerinin sayılması, kuranın anlamları &uuml;zerinde dakik d&uuml;ş&uuml;nmek ve hukuki, ahlaki, sosyoloji, felsefi, irfani, ilmi ve&hellip; [9]gibi konularda kurandan ve bu bağlamdaki ilimlerden istifade etmeleri gibi &ccedil;alışmalar da bu bağlamda değerlendiriliyor.\r\n\r\n\r\n	&nbsp;\r\n	\r\n		&nbsp;---------------\r\n\r\n\r\n\r\n	[1] Bkz. Sayt-i danışname-i mevzui kuran vabestei bı merkez ferheng ve maerifi kuranı kerim.\r\n\r\n\r\n	[2] Bakara 2.\r\n\r\n\r\n	[3] Araf, 203.\r\n\r\n\r\n	[4] Casiye, 20.\r\n\r\n\r\n	[5] Maide, 15-16.\r\n\r\n\r\n	[6] İsra, 88.\r\n\r\n\r\n	[7] MEKARİMİ ŞİRAZİ, Nasır, &ldquo;Tefsiri N&uuml;m&uuml;ne&rdquo;, baskı, 1, Tahran: Darul-Kutubil İslamiye, 1374, c. 2, s. 274.\r\n\r\n\r\n	[8] MUTAHARİ, Murtaza, &ldquo;Mecmuai Asar&rdquo;, baskı, 4, Tahran: Sadra, c, 2, s. 212 &ndash; 213.\r\n\r\n\r\n	[9] A.g.e.'),(78,'tr89','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Allahın kudreti her ne kadar kapsamlı ise de ama tahakkuk bulma kabiliyetine sahip ve m&uuml;mk&uuml;n olan şeylere taalluk eder. Bu nedenle zati itibariyle m&uuml;mteni (imkansız) veya zati olarak m&uuml;mteni ve muhal değil ama m&uuml;mteni ve muhal olan durumları gerektirecek şeylere taalluk etmiyor. Oysaki Allah, kendisinin yaratmış olduğu bir şeyi yok edememesi muhaldir. Zira Allahın yaratmış olduğu şey &ldquo;m&uuml;mk&uuml;n&uuml;&rsquo;l-v&uuml;cut&rdquo; ise yok olma kabiliyetine sahiptir. Eğer yok edilme imk&acirc;nına sahip değilse o zaman &ldquo;vecibu&rsquo;l-v&uuml;cut&rdquo; olması gerekir. Bu da muhaldir. Zira bunun gereksinimi şudur ki s&ouml;z konusu olan şey Allahın ortağı olmuş olsun. Oysaki b&ouml;yle bir şeyin tasavvuru bile &ccedil;elişkilerin i&ccedil;tima ettiğini g&ouml;sterir. Ş&ouml;yle ki: tek bir şey (Allahın şeriki) Allahın ortağı olması itibariyle &ldquo;vacibu&rsquo;l-v&uuml;cut&rdquo; olması lazım, Allahın mahl&ucirc;ku olduğu cihetiyle de bu şey &ldquo;m&uuml;mk&uuml;n&uuml;&rsquo;l-v&uuml;cut&rdquo; olması gerekmektedir. Zira soruda ortaya atılan faraziye şudur ki s&ouml;z konusu olan şey Allahın yaratmış olduğu bir şey olmasıdır.&nbsp;&nbsp;&nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Kudret, zati ihtiyar ve istek esasınca bir fiili icat ve ger&ccedil;ekleştirmekten ibarettir.[1]</p>\r\n\r\n<p>\r\n	Allahın zati sıfatlarından birisi onun, sonsuz ve sınırsız kudret sahibi olmasıdır. Bunun delili yaratılıştaki itkanlık, muhkemlik ve g&ouml;z kamaştırıcı d&uuml;zen ve nazımdır. Zira fiilin (yaratılışın) &ouml;zne ve failin (yaratıcı) varlığına delalet ettiği gibi fiilin (yaratıkların) nitelikleri de failin ve &ouml;znenin (yaratıcının) niteliklerine delalet eder. Sanat ve yaratıklar muhkemlik ve itkan ve g&uuml;zelliklere sahip oldukları vakit yaratıcının ilim ve kudretine de delalet eder. Zira eğer Allah b&ouml;yle bir kudret ve g&uuml;ce sahip olmamış olsaydı b&ouml;yleli d&uuml;zene sahip ve g&ouml;z kamaştırıcı &ccedil;ok dakik nitelik ve niceliklere sahip olan bu varlıkları yaratamazdı.[2]</p>\r\n\r\n<p>\r\n	Kuranı kerimde ş&ouml;yle okumaktayız: &ldquo;Allah, yedi g&ouml;ğ&uuml; ve yerden bir o kadarını yaratandır. Allah&rsquo;ın emri bunlar arasından inip durmaktadır ki, Allah&rsquo;ın her şeye kadir olduğunu ve Allah&rsquo;ın her şeyi ilmiyle kuşattığını bilesiniz&rdquo;.[3] Bu ayeti kerime Allahın g&ouml;ky&uuml;z&uuml;n&uuml;n ve yery&uuml;z&uuml;n&uuml;n yaratılışındaki b&uuml;y&uuml;k kudretine ve hakeza insanın sonsuz ve sınırsız olan bu ilahi kudret ve yetenek hakkındaki marifetine işaret etmektedir.</p>\r\n\r\n<p>\r\n	İmam Ali (a.s.) &ldquo;ayet ve yaratıkları onun kudretine delildir&rdquo;.[4] Hakeza ş&ouml;yle buyuruyor. &ldquo;Allah u Te&acirc;l&acirc; kendi kudretiyle varlıkları yarattı&rdquo;.[5] Allahın kudretinin kapsamlılığı genel, mutlak ve sınırsızdır.&nbsp; Kuranı kerimin ayetleri de bu sınırsızlığa delalet etmektedir. &ldquo;Allah her şeye g&uuml;c&uuml; yetendir&rdquo;.[6]</p>\r\n\r\n<p>\r\n	Ama Allahın sahip olduğu kudretinin sınırsızlığı ve kapsamlılığı, tahakkuk bulması olanaklı ve m&uuml;mk&uuml;n olan şeylere taalluk eder. Bu nedenle zati itibariyle m&uuml;mteni (imkansız) veya zati olarak m&uuml;mteni ve muhal değil ama m&uuml;mteni ve muhal olanları gerektirecek şeylere taalluk etmiyor. Zira bu durumda olanlar, &ldquo;şey&rdquo; ve &ldquo;m&uuml;mk&uuml;n&rdquo; dairesine girmiyor. Dolayısıyla ilahi kudrete muteallak olmuyor. Netice itibariyle bu durumların tahakkuk olmaya olanaklı olmamaları onlardaki kabiliyetsizlikten ve onlardaki kusur ve sorundan kaynaklanıyor fail ve &ouml;znenin kusurlu olduğuna delil değildir.[7]&nbsp; Başka bir ifadeyle bu durumlar m&uuml;mteni ve muhal olduklarından dolayı v&uuml;cudu kabul etme istidadına sahip değildirler.</p>\r\n\r\n<p>\r\n	Buna binaen yukarıdaki a&ccedil;ıklamaları dikkate alarak sorulan sorunun cevabında ş&ouml;yle diyoruz:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Allah, kendisinin yaratmış olduğu bir şeyi yok edememesi muhaldir. Zira Allahın yaratmış olduğu şey &ldquo;m&uuml;mk&uuml;n&uuml;&rsquo;l-v&uuml;cut&rdquo; ise yok olma kabiliyetine sahiptir. Eğer yok edilme imk&acirc;nına sahip değilse o zaman &ldquo;vecibu&rsquo;l-v&uuml;cut&rdquo; olması gerekir. Bu da muhaldir. Zira bunun gereksinimi şudur ki Allahın ortağı var olmuş olmasıdır. Oysaki b&ouml;yle bir şeyin tasavvuru &ccedil;elişkilerin i&ccedil;tima etmiş olması gerektirmektedir. Ş&ouml;yle ki: tek bir şey (Allahın şeriki) hem &ldquo;vacibu&rsquo;l-v&uuml;cut&rdquo; olması gerekmektedir, Allahın ortağı olması itibariyle, hem &ldquo;m&uuml;mk&uuml;n&uuml;&rsquo;l-v&uuml;cut&rdquo; olması lazımdır, Allahın mahl&ucirc;ku olduğu cihetiyle. Zira soruda ortaya atılan faraziye şudur ki s&ouml;z konusu olan şey Allah yaratığı olmuş olmasıdır. [8]&nbsp;&nbsp; &nbsp;<br />\r\n	&nbsp;&nbsp;&nbsp; Allahın yok edemeyeceği bir şeyin yaratılması m&uuml;mteni ve muhal şeylerdendir. Zira s&ouml;z konu olan şey ilahi kudretin alanına girecek kabiliyetine sahip bile değildir. Oysaki Allahın kudret ve g&uuml;c&uuml; m&uuml;mk&uuml;n ve olanaklı olan şeylere taalluk eder. Bu nedenle buradaki sorun kabilin (yaratılması istenilen şeyin) kabiliyet ve istidadından kaynaklanmaktadır. Fail ve &ouml;znenin (yaratıcının) kabiliyetinden kaynaklanmıyor. Yani bu şeyin (yaratılması istenen) kendisi yaratılmaya kabil değildir Allahın onu yaratamayacağından kaynaklanmıyor.</p>\r\n\r\n<p>\r\n	&nbsp;\r\n	<p>\r\n		&nbsp;-------------</p>\r\n</p>\r\n\r\n<p>\r\n	[1] SUBHANİ, Cafer, &ldquo;Muhaderatun fil, İlahiyat&rdquo;, tahlis: RABANİ G&Uuml;LPAYGANİ, Ali, Kum: Baskı, 7, Neşri M&uuml;esesei İmam Sadık, (a.s.), 1425 kameri, s. 101.</p>\r\n\r\n<p>\r\n	[2] A.g.e., s. 103; MUHAMMED RIZAYİ, Muhammed, &ldquo;İlahiyat Felsefi&rdquo;, baskı, 1, &Ccedil;apı Kuds, intişarati defteri Tebliğati İslami Havze-i Kum, 1383, şemsi, s. 163.</p>\r\n\r\n<p>\r\n	[3] Talak, 12.</p>\r\n\r\n<p>\r\n	[4] K&Uuml;LEYNİ, &ldquo;el-Kafi&rdquo;, Tahran: Darul- Kutubul İslamiye, 1365, c. 1, s. 139.</p>\r\n\r\n<p>\r\n	[5] MECLİSİ, Muhammed Bakır, &ldquo;Biharul-Envar&rdquo;, Beyrut/L&uuml;bnan: M&uuml;esesei el-Vefa, 1404, kameri, c. 4, s. 248; &ldquo;Nehc&uuml;l Balaga&rdquo;, Kum: intişarati Darul-Hicre, s. 39.</p>\r\n\r\n<p>\r\n	[6] Bakare, 20.</p>\r\n\r\n<p>\r\n	[7] MUHAMMED RIZAYİ, Muhammed, &ldquo;İlahiyat Felsefi&rdquo;, baskı, 1, &Ccedil;apı Kuds, intişarati defteri Tebliğati İslami Havze-i Kum, 1383, şemsi, s. 163-164.</p>\r\n\r\n<p>\r\n	[8] SUBHANİ, Cafer, &ldquo;Muhaderatun fil, İlahiyat&rdquo;, tahlis: RABANİ G&Uuml;LPAYGANİ, Ali, Kum: Baskı, 7, Neşri M&uuml;esesei İmam Sadık, (a.s.), 1425 kameri, s. 105-106.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Allahın kudreti her ne kadar kapsamlı ise de ama tahakkuk bulma kabiliyetine sahip ve m&uuml;mk&uuml;n olan şeylere taalluk eder. Bu nedenle zati itibariyle m&uuml;mteni (imkansız) veya zati olarak m&uuml;mteni ve muhal değil ama m&uuml;mteni ve muhal olan durumları gerektirecek şeylere taalluk etmiyor. Oysaki Allah, kendisinin yaratmış olduğu bir şeyi yok edememesi muhaldir. Zira Allahın yaratmış olduğu şey &ldquo;m&uuml;mk&uuml;n&uuml;&rsquo;l-v&uuml;cut&rdquo; ise yok olma kabiliyetine sahiptir. Eğer yok edilme imk&acirc;nına sahip değilse o zaman &ldquo;vecibu&rsquo;l-v&uuml;cut&rdquo; olması gerekir. Bu da muhaldir. Zira bunun gereksinimi şudur ki s&ouml;z konusu olan şey Allahın ortağı olmuş olsun. Oysaki b&ouml;yle bir şeyin tasavvuru bile &ccedil;elişkilerin i&ccedil;tima ettiğini g&ouml;sterir. Ş&ouml;yle ki: tek bir şey (Allahın şeriki) Allahın ortağı olması itibariyle &ldquo;vacibu&rsquo;l-v&uuml;cut&rdquo; olması lazım, Allahın mahl&ucirc;ku olduğu cihetiyle de bu şey &ldquo;m&uuml;mk&uuml;n&uuml;&rsquo;l-v&uuml;cut&rdquo; olması gerekmektedir. Zira soruda ortaya atılan faraziye şudur ki s&ouml;z konusu olan şey Allahın yaratmış olduğu bir şey olmasıdır.&nbsp;&nbsp;&nbsp;','&nbsp;Kudret, zati ihtiyar ve istek esasınca bir fiili icat ve ger&ccedil;ekleştirmekten ibarettir.[1]\r\n\r\n\r\n	Allahın zati sıfatlarından birisi onun, sonsuz ve sınırsız kudret sahibi olmasıdır. Bunun delili yaratılıştaki itkanlık, muhkemlik ve g&ouml;z kamaştırıcı d&uuml;zen ve nazımdır. Zira fiilin (yaratılışın) &ouml;zne ve failin (yaratıcı) varlığına delalet ettiği gibi fiilin (yaratıkların) nitelikleri de failin ve &ouml;znenin (yaratıcının) niteliklerine delalet eder. Sanat ve yaratıklar muhkemlik ve itkan ve g&uuml;zelliklere sahip oldukları vakit yaratıcının ilim ve kudretine de delalet eder. Zira eğer Allah b&ouml;yle bir kudret ve g&uuml;ce sahip olmamış olsaydı b&ouml;yleli d&uuml;zene sahip ve g&ouml;z kamaştırıcı &ccedil;ok dakik nitelik ve niceliklere sahip olan bu varlıkları yaratamazdı.[2]\r\n\r\n\r\n	Kuranı kerimde ş&ouml;yle okumaktayız: &ldquo;Allah, yedi g&ouml;ğ&uuml; ve yerden bir o kadarını yaratandır. Allah&rsquo;ın emri bunlar arasından inip durmaktadır ki, Allah&rsquo;ın her şeye kadir olduğunu ve Allah&rsquo;ın her şeyi ilmiyle kuşattığını bilesiniz&rdquo;.[3] Bu ayeti kerime Allahın g&ouml;ky&uuml;z&uuml;n&uuml;n ve yery&uuml;z&uuml;n&uuml;n yaratılışındaki b&uuml;y&uuml;k kudretine ve hakeza insanın sonsuz ve sınırsız olan bu ilahi kudret ve yetenek hakkındaki marifetine işaret etmektedir.\r\n\r\n\r\n	İmam Ali (a.s.) &ldquo;ayet ve yaratıkları onun kudretine delildir&rdquo;.[4] Hakeza ş&ouml;yle buyuruyor. &ldquo;Allah u Te&acirc;l&acirc; kendi kudretiyle varlıkları yarattı&rdquo;.[5] Allahın kudretinin kapsamlılığı genel, mutlak ve sınırsızdır.&nbsp; Kuranı kerimin ayetleri de bu sınırsızlığa delalet etmektedir. &ldquo;Allah her şeye g&uuml;c&uuml; yetendir&rdquo;.[6]\r\n\r\n\r\n	Ama Allahın sahip olduğu kudretinin sınırsızlığı ve kapsamlılığı, tahakkuk bulması olanaklı ve m&uuml;mk&uuml;n olan şeylere taalluk eder. Bu nedenle zati itibariyle m&uuml;mteni (imkansız) veya zati olarak m&uuml;mteni ve muhal değil ama m&uuml;mteni ve muhal olanları gerektirecek şeylere taalluk etmiyor. Zira bu durumda olanlar, &ldquo;şey&rdquo; ve &ldquo;m&uuml;mk&uuml;n&rdquo; dairesine girmiyor. Dolayısıyla ilahi kudrete muteallak olmuyor. Netice itibariyle bu durumların tahakkuk olmaya olanaklı olmamaları onlardaki kabiliyetsizlikten ve onlardaki kusur ve sorundan kaynaklanıyor fail ve &ouml;znenin kusurlu olduğuna delil değildir.[7]&nbsp; Başka bir ifadeyle bu durumlar m&uuml;mteni ve muhal olduklarından dolayı v&uuml;cudu kabul etme istidadına sahip değildirler.\r\n\r\n\r\n	Buna binaen yukarıdaki a&ccedil;ıklamaları dikkate alarak sorulan sorunun cevabında ş&ouml;yle diyoruz:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Allah, kendisinin yaratmış olduğu bir şeyi yok edememesi muhaldir. Zira Allahın yaratmış olduğu şey &ldquo;m&uuml;mk&uuml;n&uuml;&rsquo;l-v&uuml;cut&rdquo; ise yok olma kabiliyetine sahiptir. Eğer yok edilme imk&acirc;nına sahip değilse o zaman &ldquo;vecibu&rsquo;l-v&uuml;cut&rdquo; olması gerekir. Bu da muhaldir. Zira bunun gereksinimi şudur ki Allahın ortağı var olmuş olmasıdır. Oysaki b&ouml;yle bir şeyin tasavvuru &ccedil;elişkilerin i&ccedil;tima etmiş olması gerektirmektedir. Ş&ouml;yle ki: tek bir şey (Allahın şeriki) hem &ldquo;vacibu&rsquo;l-v&uuml;cut&rdquo; olması gerekmektedir, Allahın ortağı olması itibariyle, hem &ldquo;m&uuml;mk&uuml;n&uuml;&rsquo;l-v&uuml;cut&rdquo; olması lazımdır, Allahın mahl&ucirc;ku olduğu cihetiyle. Zira soruda ortaya atılan faraziye şudur ki s&ouml;z konusu olan şey Allah yaratığı olmuş olmasıdır. [8]&nbsp;&nbsp; &nbsp;\r\n	&nbsp;&nbsp;&nbsp; Allahın yok edemeyeceği bir şeyin yaratılması m&uuml;mteni ve muhal şeylerdendir. Zira s&ouml;z konu olan şey ilahi kudretin alanına girecek kabiliyetine sahip bile değildir. Oysaki Allahın kudret ve g&uuml;c&uuml; m&uuml;mk&uuml;n ve olanaklı olan şeylere taalluk eder. Bu nedenle buradaki sorun kabilin (yaratılması istenilen şeyin) kabiliyet ve istidadından kaynaklanmaktadır. Fail ve &ouml;znenin (yaratıcının) kabiliyetinden kaynaklanmıyor. Yani bu şeyin (yaratılması istenen) kendisi yaratılmaya kabil değildir Allahın onu yaratamayacağından kaynaklanmıyor.\r\n\r\n\r\n	&nbsp;\r\n	\r\n		&nbsp;-------------\r\n\r\n\r\n\r\n	[1] SUBHANİ, Cafer, &ldquo;Muhaderatun fil, İlahiyat&rdquo;, tahlis: RABANİ G&Uuml;LPAYGANİ, Ali, Kum: Baskı, 7, Neşri M&uuml;esesei İmam Sadık, (a.s.), 1425 kameri, s. 101.\r\n\r\n\r\n	[2] A.g.e., s. 103; MUHAMMED RIZAYİ, Muhammed, &ldquo;İlahiyat Felsefi&rdquo;, baskı, 1, &Ccedil;apı Kuds, intişarati defteri Tebliğati İslami Havze-i Kum, 1383, şemsi, s. 163.\r\n\r\n\r\n	[3] Talak, 12.\r\n\r\n\r\n	[4] K&Uuml;LEYNİ, &ldquo;el-Kafi&rdquo;, Tahran: Darul- Kutubul İslamiye, 1365, c. 1, s. 139.\r\n\r\n\r\n	[5] MECLİSİ, Muhammed Bakır, &ldquo;Biharul-Envar&rdquo;, Beyrut/L&uuml;bnan: M&uuml;esesei el-Vefa, 1404, kameri, c. 4, s. 248; &ldquo;Nehc&uuml;l Balaga&rdquo;, Kum: intişarati Darul-Hicre, s. 39.\r\n\r\n\r\n	[6] Bakare, 20.\r\n\r\n\r\n	[7] MUHAMMED RIZAYİ, Muhammed, &ldquo;İlahiyat Felsefi&rdquo;, baskı, 1, &Ccedil;apı Kuds, intişarati defteri Tebliğati İslami Havze-i Kum, 1383, şemsi, s. 163-164.\r\n\r\n\r\n	[8] SUBHANİ, Cafer, &ldquo;Muhaderatun fil, İlahiyat&rdquo;, tahlis: RABANİ G&Uuml;LPAYGANİ, Ali, Kum: Baskı, 7, Neşri M&uuml;esesei İmam Sadık, (a.s.), 1425 kameri, s. 105-106.\r\n\r\n\r\n	&nbsp;'),(79,'tr88','<div class=\"quest-content\" id=\"A3_1\" style=\"display: block;\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Genel anlamda s&ouml;ylemek gerekir ki kendini &ouml;vmek ve tavsif etmek genel ve &ccedil;ok kapsamlı bir meseledir. Bunun bazı &ouml;rnekleri gururun ve benciliğin nişanesidir hepsi değil. Allah ve Allahın h&uuml;cceti olan kimselerin kendileri &ouml;vme ve vasıflandırma bağlamında kullandıkları ibarelere dikkat ve teemm&uuml;l ettiğimizde m&uuml;tekebbir ve bencil kimselerin kendileri vasıflandırdıklarıyla aslen mukayese edilmeyecek derecede farklıdır. Allah ve Allahın h&uuml;cceti olan kimselerin kendileri vasıflandırma ve &ouml;vmedeki niyet ve g&uuml;d&uuml; onların noksanlık ve onların ihtiya&ccedil;larından kaynaklanıyor değildir. Bilakis kendilerini &ouml;vmek ve tavsif etmedeki niyet insanların feyiz ve berekete ulaştırmak i&ccedil;in bir zemine ve ortamın hazırlamalarıdır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Eğer Allah kur&rsquo;a&rsquo;nı kerimde kendini tavsif etmiş ise şunun i&ccedil;indir ki kendi cemal ve celalini insanlar i&ccedil;in beyan etmektir. Gurur Allah i&ccedil;in aslen s&ouml;z konusu değil ve anlamsızdır. Zira Allah g&uuml;&ccedil;s&uuml;z kullarına karşı kendini b&uuml;y&uuml;tmeye ihtiyacı yoktur.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;&nbsp;&nbsp;&nbsp; &Ouml;ns&ouml;z: &nbsp;</p>\r\n\r\n<p>\r\n	Burada gururu, &uuml;cb, ve her ikisinin kendini vasıflandırma ve &ouml;vmekle -ister Allah bağlamında olsun ister insanlar bağlamında olsun- olan nisbetini a&ccedil;ıklayan bazı &ouml;n bilgiler vermeye ihtiya&ccedil; var olmaktadır.</p>\r\n\r\n<p>\r\n	Kendini tarif etmek, &ouml;vmek ve vasıflandırmak &ccedil;ok genel bir makule ve meseledir ki sadece onun bazı &ccedil;eşitleri noksanlığı ve rezalet ve k&ouml;t&uuml;l&uuml;ğ&uuml; i&ccedil;erir ve ahlaksızlığa delildir. Gurur, &uuml;cb ve bencilik gibi nitelikler olursa bu niteliklerin kaynağına ve mahiyetine bağlıdır. &Ouml;nemli olan şey şudur ki bu nitelikler hangi niyet ve kast ile yapılıyor olmalarıdır. Gurur ve &uuml;cb rezaleti gibi nitelikler kendini vasıflandırmaksızın da kendi kendine var olabilir ve başka amellerde de kendini g&ouml;sterebilir. Başka bir ifadeyle ne kendini vasıflandırmanın t&uuml;m&uuml; gurura nişanedir ne her sukutta g&ouml;n&uuml;l al&ccedil;aklığın alametidir. Bilakis gurur ve tekebb&uuml;rl&uuml;k ve hakeza g&ouml;n&uuml;l al&ccedil;aklık ve tevazu zati manaları vardır. Bunların hakikatlerinde derin d&uuml;ş&uuml;nmeksizin sadece zahirini g&ouml;rerek ve zahiri bir bakışla kendini vasıflandırmalarının her &ccedil;eşidini &uuml;cb ve gururun ve her &ccedil;eşit g&ouml;n&uuml;l al&ccedil;aklılık ve tevazuun nişanesidir şeklinde algılamak doğru değildir. &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Gurur ve &Uuml;cb:</p>\r\n\r\n<p>\r\n	Gurur asıl itibariyle kandırılmak anlamındadır.[1] Bu tarif esasınca her kim zahiri bir bakış a&ccedil;ısı ve cehaletle sapıklıkta olmasına rağmen kendisinin Salih ve hayırlı olduğuna inanırsa gururlu bir kimse sayılır. Hakeza Allahtan bağımsız olarak kendin g&ouml;r&uuml;p g&uuml;zel sıfat ve fiillere sahip olduğu anlayışında olur ve bu nedenle bencil olursa ahlaktaki rezalet sayılan &uuml;cbe m&uuml;ptela olmuştur anlamındadır.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Tekebb&uuml;r:</p>\r\n\r\n<p>\r\n	Kınanan tekebb&uuml;r&uuml;n anlamı şudur ki kişiler cehaletten dolayı b&uuml;y&uuml;kl&uuml;k taslamaktır. Sahip olmadığı sıfatları zorla ve g&ouml;r&uuml;n&uuml;rde kendine nisbetlendirir ve diğerlerini k&uuml;&ccedil;&uuml;msemektir.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Tevazuu ve G&ouml;n&uuml;l Al&ccedil;aklık:</p>\r\n\r\n<p>\r\n	Tevazu şu anlamdadır ki kişi sahip olduğu ger&ccedil;ek konumunda karar almak ve değer insanlar gibi kendini Allahın kulu olarak bilmesi ve diğer insanlara karşı g&ouml;n&uuml;l al&ccedil;ak ve ihtiramlı davranmasıdır. Bu sıfat insanın kendini ve diğer kimseleri tanıma neticesinde sağlanır ve insanın davranışlarında aşik&acirc;r olur. &Ouml;rneğin muhalifinden de hakkı kabul eder ve &ouml;z&uuml;r dileyenlerin &ouml;zr&uuml;n&uuml; kabul eder.[2]</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Allahın Kendisini Vasıflandırması (Cemal ve Celal Sıfatlarının İzharı ve Tanıtımı:</p>\r\n\r\n<p>\r\n	İnsan sonsuz ve sınırsız kudret ve rahmet, cemal ve celal sıfatlarına haiz olan bir varlıkla irtibata ge&ccedil;mek istiyor ama aynı zamanda bu varlığı tanımaktan aciz olduğunu g&ouml;r&uuml;yor ise bu varlığı tanımanın tek yolu bu varlığın kendisi kendini insan i&ccedil;in tanıtmasıdır. Buna binaen Allahın insanlarla konuşması ve kendini tanıtması Allahın l&uuml;tf&uuml;d&uuml;r ve rahmetidir. &Ouml;rneğin kendisini merhametli olarak tanıtmasıyla yalnız kalmış ve kendi aslından ve hakiki kişiliğinden yabancı kalmış olan kimseleri m&uuml;nacata ve Allah&rsquo;ı aramaya ve hakikatine varması i&ccedil;indir. Hi&ccedil; kimse O&rsquo;nun rahmetinden &uuml;mitsiz olmasın diye kendini gafur, insanın g&uuml;nahlarını ve k&ouml;t&uuml;l&uuml;klerini bağışlayan şeklinde vasıflandırmıştır. İnsan kedisine g&uuml;venerek ve ona dayanıp hi&ccedil;bir şeyden korkmaması i&ccedil;in kendini kudretli ve g&uuml;&ccedil;l&uuml; olarak nitelendirmiştir. Zalimlerin kesinlikle cezalandırılacağı bilinsin ve hi&ccedil; kimsenin bunda kuşkusu olmasın ve insanın kendisi de adaletli davransın diye kendini kahhar ve zalimleri tarumar edecek şeklinde vasıflandırmıştır. İnsan Allah her m&uuml;tekebbiri kendi y&ouml;ntemiyle cezalandıracağına kadir ve bunu ger&ccedil;ekleştirmek i&ccedil;in g&uuml;&ccedil;s&uuml;z olmadığını insana bildirsin diye kendini m&uuml;tekebbir şeklinde adlandırmıştır. Zira m&uuml;tekebbir olan bir kimseye karşı tekebb&uuml;rl&uuml; olmak adaletin kendisidir.</p>\r\n\r\n<p>\r\n	Buna binaen eğer Allah kendini tavsif etmiş ise bu kendisini insana tanıtarak cemal ve celal sıfatlarına haiz olduğunu bildirmek i&ccedil;indir. Bu tanıtım kesinlikle kınanan bir durum değildir. Zira Allahın insanlara karşı kendisini b&uuml;y&uuml;k g&ouml;stermeye hi&ccedil;te ihtiyacı yoktur. (İnsanlara karşı b&uuml;y&uuml;kl&uuml;k taslayarak insanların sırtından ge&ccedil;inmek veya onların yanında konum edinmek i&ccedil;in olursa kınanır). Genel anlamda &ldquo;kendini tavsif etme&rdquo; meselesinde kınanan ve fasit niyetlerden ve manalardan hi&ccedil;birisi Allah i&ccedil;in s&ouml;z konusu değildir. Bu nedenle Allahın kendini vasıflandırdığı her yerde en g&uuml;zel anlama hamletmek gerekir. Allahın vasıflandırmasında var olan letafetleri ve incelikleri yakalamak i&ccedil;in ne kadar uğraşsak yine onları yakalayamayacağız. Bazı nakillerde kendisi de bu bağlamda ş&ouml;yle buyurmuştur: &ldquo;Kendimi tanıtmak i&ccedil;in &acirc;lemi yarattım&rdquo;.[3]&nbsp; İrfan tabirine g&ouml;re Allah, &ldquo;feyiz bağışlama&rdquo; iktizasınca kendini tanıtmış ve hem tekvin ve hem kelam &acirc;leminde kendini aşik&acirc;r etmiştir.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Allah&rsquo;ı Kendinde Tanıtma (Allahın H&uuml;ccetlerinin Kendilerini Tavsif Etmeleri):</p>\r\n\r\n<p>\r\n	Hakeza Allahın velileri kendinden tamamen ge&ccedil;miş ve fana makamında fani olmuşlardır. Allahın d&uuml;sturuyla Allahın kendilerine vermiş olduğu nimetleri insanlar i&ccedil;in anlatıyorlar. Bu nedenledir ki bu yolla kurtuluş yolunu ve kapısını insanlara aşik&acirc;r ediyorlar. Eğer İslam peygamberi (s.a.a.) ve İmamlar (a.s.) ve ariflerin bir kısmı bazı faziletlerini a&ccedil;ıklamışlarsa sadece kendilerini tanıtmak i&ccedil;indir. G&ouml;zetledikleri hedef insanlar onları tanımakla ki kendileri Allahın bazı ayetleridirler kendine gelsinler ve kesinlikle kendilerini insanlardan &uuml;st&uuml;n g&ouml;rmek i&ccedil;in değildir. Eğer bu bağlamda m&uuml;kellef kılınmamış olsalardı kesinlikle kendi makamları hakkında bir şey s&ouml;ylemezlerdi ve insanları kendi haline bırakırlardı ve bu denli eziyet, ink&acirc;r, yalanlanma ve hasadetlere maruz kalmazlardı. Allah u Te&acirc;l&acirc; kur&rsquo;an&rsquo;ı kerimde peygambere hitaben ş&ouml;yle buyuruyor: &ldquo;Rabbinin nimeti hakkında ise konuş&rdquo;.[4]&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Bu değerli ve b&uuml;y&uuml;k şahsiyetlerin kendi hakkında s&ouml;ylemiş oldukları şeyler fena makamına vardıktan sonra Allah&rsquo;ı kendilerinden aşik&acirc;r etmeleridir. Kendilerini g&ouml;stermek ve kendileri i&ccedil;in fazilet ve kemali iddia etmek değil, bilakis bunlar fakirlik bağlamında nihayi noktada ve muhta&ccedil; ve Allahın kulluğu bağlamında &ouml;yle bir merhaleye varmışlardı ki artık benlik kendilerinde s&ouml;z konusu değildir. Dolayısıyla kendilerinde kibir, bencilik ve gurur ş&uuml;phesi kendileri i&ccedil;in s&ouml;z konusu değildir.</p>\r\n\r\n<p>\r\n	G&uuml;n&uuml;n birisinde birisi imam H&uuml;seyin&rsquo;e ş&ouml;yle dedi: &ldquo;Ger&ccedil;ekten sizde kibir vardır. İmam H&uuml;seyin hayır! zira kibir yalnız Allaha Mahsustur şeklinde cevap verdi ve ş&ouml;yle devam etti: Ama bende izzet vardır. Allah u Te&acirc;l&acirc; ş&ouml;yle buyurmuştur: Allah i&ccedil;indir izzet ve Onun resul&uuml; ve m&uuml;minler i&ccedil;indir&rdquo;.[5] Buna binaen imamlar, Allahın velileri ve m&uuml;minlerin sahip oldukları izzet Allahın izzetidir ki onlarda tecelli bulmuştur. Bu ise k&acirc;fir ve Allahtan perdelenmiş kimselerde var olan kibir, gurur ve istikbarlıkla mukayese aslen edilmez. Bunlar &ccedil;ok al&ccedil;aklıklarından dolayı s&uuml;rekli insanlardan daha &uuml;st&uuml;n olduklarını isterler ta ki, b&ouml;ylece varlığını ihsas edebilsinler.</p>\r\n\r\n<p>\r\n	Netice:</p>\r\n\r\n<p>\r\n	Yazılan a&ccedil;ıklamalara g&ouml;re Allahın ve Allahın yery&uuml;z&uuml;ndeki h&uuml;ccetlerinin kendilerini tavsif etmelerinde teemm&uuml;l edilirse şuna varırız ki bu tavsifler m&uuml;tekebbir ve bencil olan kimselerin amelleriyle kıyaslanmaz. Allah ve Allahın h&uuml;ccetlerinin kendilerini tavsif etmelerinde noksanlık ve ihtiya&ccedil;larından dolayı değildir. Belki kendilerini tanıtmak ve kendilerini aşik&acirc;r etmektir. Ve bunun arkasındaki niyet insanlara feyiz ulaştırmak i&ccedil;in ortam hazırlamaktır.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] G-r-r, garrehu yeguruhu ve garren ve garreten, fe huve magrurun ve garirun: onu kandırdı ve batılı kendisine yedirdi&rdquo;. (&ldquo;lisanu&rsquo;l - Arap&rdquo;, c. 5, s. 11.</p>\r\n\r\n<p>\r\n	[2] Hace Abudullah Ansari, &ldquo;Menazilu&rsquo;s- Sairin&rdquo;, Tahran: Darul-İlmi, 1417, kameri, s. 78.</p>\r\n\r\n<p>\r\n	[3] İbni Arabi, &ldquo;el-Futuhat&rdquo;, c, 328.</p>\r\n\r\n<p>\r\n	[4] Duha, 11.</p>\r\n\r\n<p>\r\n	[5] MECLİSİ, &ldquo;Biharu&rsquo;l- Envar&rdquo;, Beyrut: M&uuml;esese&rsquo;i el-Vefa, 1404, c, 24, s. 325.</p>\r\n','Genel anlamda s&ouml;ylemek gerekir ki kendini &ouml;vmek ve tavsif etmek genel ve &ccedil;ok kapsamlı bir meseledir. Bunun bazı &ouml;rnekleri gururun ve benciliğin nişanesidir hepsi değil. Allah ve Allahın h&uuml;cceti olan kimselerin kendileri &ouml;vme ve vasıflandırma bağlamında kullandıkları ibarelere dikkat ve teemm&uuml;l ettiğimizde m&uuml;tekebbir ve bencil kimselerin kendileri vasıflandırdıklarıyla aslen mukayese edilmeyecek derecede farklıdır. Allah ve Allahın h&uuml;cceti olan kimselerin kendileri vasıflandırma ve &ouml;vmedeki niyet ve g&uuml;d&uuml; onların noksanlık ve onların ihtiya&ccedil;larından kaynaklanıyor değildir. Bilakis kendilerini &ouml;vmek ve tavsif etmedeki niyet insanların feyiz ve berekete ulaştırmak i&ccedil;in bir zemine ve ortamın hazırlamalarıdır.\r\n\r\n	\r\n		Eğer Allah kur&rsquo;a&rsquo;nı kerimde kendini tavsif etmiş ise şunun i&ccedil;indir ki kendi cemal ve celalini insanlar i&ccedil;in beyan etmektir. Gurur Allah i&ccedil;in aslen s&ouml;z konusu değil ve anlamsızdır. Zira Allah g&uuml;&ccedil;s&uuml;z kullarına karşı kendini b&uuml;y&uuml;tmeye ihtiyacı yoktur.','&nbsp;&nbsp;&nbsp;&nbsp; &Ouml;ns&ouml;z: &nbsp;\r\n\r\n\r\n	Burada gururu, &uuml;cb, ve her ikisinin kendini vasıflandırma ve &ouml;vmekle -ister Allah bağlamında olsun ister insanlar bağlamında olsun- olan nisbetini a&ccedil;ıklayan bazı &ouml;n bilgiler vermeye ihtiya&ccedil; var olmaktadır.\r\n\r\n\r\n	Kendini tarif etmek, &ouml;vmek ve vasıflandırmak &ccedil;ok genel bir makule ve meseledir ki sadece onun bazı &ccedil;eşitleri noksanlığı ve rezalet ve k&ouml;t&uuml;l&uuml;ğ&uuml; i&ccedil;erir ve ahlaksızlığa delildir. Gurur, &uuml;cb ve bencilik gibi nitelikler olursa bu niteliklerin kaynağına ve mahiyetine bağlıdır. &Ouml;nemli olan şey şudur ki bu nitelikler hangi niyet ve kast ile yapılıyor olmalarıdır. Gurur ve &uuml;cb rezaleti gibi nitelikler kendini vasıflandırmaksızın da kendi kendine var olabilir ve başka amellerde de kendini g&ouml;sterebilir. Başka bir ifadeyle ne kendini vasıflandırmanın t&uuml;m&uuml; gurura nişanedir ne her sukutta g&ouml;n&uuml;l al&ccedil;aklığın alametidir. Bilakis gurur ve tekebb&uuml;rl&uuml;k ve hakeza g&ouml;n&uuml;l al&ccedil;aklık ve tevazu zati manaları vardır. Bunların hakikatlerinde derin d&uuml;ş&uuml;nmeksizin sadece zahirini g&ouml;rerek ve zahiri bir bakışla kendini vasıflandırmalarının her &ccedil;eşidini &uuml;cb ve gururun ve her &ccedil;eşit g&ouml;n&uuml;l al&ccedil;aklılık ve tevazuun nişanesidir şeklinde algılamak doğru değildir. &nbsp;\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Gurur ve &Uuml;cb:\r\n\r\n\r\n	Gurur asıl itibariyle kandırılmak anlamındadır.[1] Bu tarif esasınca her kim zahiri bir bakış a&ccedil;ısı ve cehaletle sapıklıkta olmasına rağmen kendisinin Salih ve hayırlı olduğuna inanırsa gururlu bir kimse sayılır. Hakeza Allahtan bağımsız olarak kendin g&ouml;r&uuml;p g&uuml;zel sıfat ve fiillere sahip olduğu anlayışında olur ve bu nedenle bencil olursa ahlaktaki rezalet sayılan &uuml;cbe m&uuml;ptela olmuştur anlamındadır.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Tekebb&uuml;r:\r\n\r\n\r\n	Kınanan tekebb&uuml;r&uuml;n anlamı şudur ki kişiler cehaletten dolayı b&uuml;y&uuml;kl&uuml;k taslamaktır. Sahip olmadığı sıfatları zorla ve g&ouml;r&uuml;n&uuml;rde kendine nisbetlendirir ve diğerlerini k&uuml;&ccedil;&uuml;msemektir.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Tevazuu ve G&ouml;n&uuml;l Al&ccedil;aklık:\r\n\r\n\r\n	Tevazu şu anlamdadır ki kişi sahip olduğu ger&ccedil;ek konumunda karar almak ve değer insanlar gibi kendini Allahın kulu olarak bilmesi ve diğer insanlara karşı g&ouml;n&uuml;l al&ccedil;ak ve ihtiramlı davranmasıdır. Bu sıfat insanın kendini ve diğer kimseleri tanıma neticesinde sağlanır ve insanın davranışlarında aşik&acirc;r olur. &Ouml;rneğin muhalifinden de hakkı kabul eder ve &ouml;z&uuml;r dileyenlerin &ouml;zr&uuml;n&uuml; kabul eder.[2]\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Allahın Kendisini Vasıflandırması (Cemal ve Celal Sıfatlarının İzharı ve Tanıtımı:\r\n\r\n\r\n	İnsan sonsuz ve sınırsız kudret ve rahmet, cemal ve celal sıfatlarına haiz olan bir varlıkla irtibata ge&ccedil;mek istiyor ama aynı zamanda bu varlığı tanımaktan aciz olduğunu g&ouml;r&uuml;yor ise bu varlığı tanımanın tek yolu bu varlığın kendisi kendini insan i&ccedil;in tanıtmasıdır. Buna binaen Allahın insanlarla konuşması ve kendini tanıtması Allahın l&uuml;tf&uuml;d&uuml;r ve rahmetidir. &Ouml;rneğin kendisini merhametli olarak tanıtmasıyla yalnız kalmış ve kendi aslından ve hakiki kişiliğinden yabancı kalmış olan kimseleri m&uuml;nacata ve Allah&rsquo;ı aramaya ve hakikatine varması i&ccedil;indir. Hi&ccedil; kimse O&rsquo;nun rahmetinden &uuml;mitsiz olmasın diye kendini gafur, insanın g&uuml;nahlarını ve k&ouml;t&uuml;l&uuml;klerini bağışlayan şeklinde vasıflandırmıştır. İnsan kedisine g&uuml;venerek ve ona dayanıp hi&ccedil;bir şeyden korkmaması i&ccedil;in kendini kudretli ve g&uuml;&ccedil;l&uuml; olarak nitelendirmiştir. Zalimlerin kesinlikle cezalandırılacağı bilinsin ve hi&ccedil; kimsenin bunda kuşkusu olmasın ve insanın kendisi de adaletli davransın diye kendini kahhar ve zalimleri tarumar edecek şeklinde vasıflandırmıştır. İnsan Allah her m&uuml;tekebbiri kendi y&ouml;ntemiyle cezalandıracağına kadir ve bunu ger&ccedil;ekleştirmek i&ccedil;in g&uuml;&ccedil;s&uuml;z olmadığını insana bildirsin diye kendini m&uuml;tekebbir şeklinde adlandırmıştır. Zira m&uuml;tekebbir olan bir kimseye karşı tekebb&uuml;rl&uuml; olmak adaletin kendisidir.\r\n\r\n\r\n	Buna binaen eğer Allah kendini tavsif etmiş ise bu kendisini insana tanıtarak cemal ve celal sıfatlarına haiz olduğunu bildirmek i&ccedil;indir. Bu tanıtım kesinlikle kınanan bir durum değildir. Zira Allahın insanlara karşı kendisini b&uuml;y&uuml;k g&ouml;stermeye hi&ccedil;te ihtiyacı yoktur. (İnsanlara karşı b&uuml;y&uuml;kl&uuml;k taslayarak insanların sırtından ge&ccedil;inmek veya onların yanında konum edinmek i&ccedil;in olursa kınanır). Genel anlamda &ldquo;kendini tavsif etme&rdquo; meselesinde kınanan ve fasit niyetlerden ve manalardan hi&ccedil;birisi Allah i&ccedil;in s&ouml;z konusu değildir. Bu nedenle Allahın kendini vasıflandırdığı her yerde en g&uuml;zel anlama hamletmek gerekir. Allahın vasıflandırmasında var olan letafetleri ve incelikleri yakalamak i&ccedil;in ne kadar uğraşsak yine onları yakalayamayacağız. Bazı nakillerde kendisi de bu bağlamda ş&ouml;yle buyurmuştur: &ldquo;Kendimi tanıtmak i&ccedil;in &acirc;lemi yarattım&rdquo;.[3]&nbsp; İrfan tabirine g&ouml;re Allah, &ldquo;feyiz bağışlama&rdquo; iktizasınca kendini tanıtmış ve hem tekvin ve hem kelam &acirc;leminde kendini aşik&acirc;r etmiştir.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Allah&rsquo;ı Kendinde Tanıtma (Allahın H&uuml;ccetlerinin Kendilerini Tavsif Etmeleri):\r\n\r\n\r\n	Hakeza Allahın velileri kendinden tamamen ge&ccedil;miş ve fana makamında fani olmuşlardır. Allahın d&uuml;sturuyla Allahın kendilerine vermiş olduğu nimetleri insanlar i&ccedil;in anlatıyorlar. Bu nedenledir ki bu yolla kurtuluş yolunu ve kapısını insanlara aşik&acirc;r ediyorlar. Eğer İslam peygamberi (s.a.a.) ve İmamlar (a.s.) ve ariflerin bir kısmı bazı faziletlerini a&ccedil;ıklamışlarsa sadece kendilerini tanıtmak i&ccedil;indir. G&ouml;zetledikleri hedef insanlar onları tanımakla ki kendileri Allahın bazı ayetleridirler kendine gelsinler ve kesinlikle kendilerini insanlardan &uuml;st&uuml;n g&ouml;rmek i&ccedil;in değildir. Eğer bu bağlamda m&uuml;kellef kılınmamış olsalardı kesinlikle kendi makamları hakkında bir şey s&ouml;ylemezlerdi ve insanları kendi haline bırakırlardı ve bu denli eziyet, ink&acirc;r, yalanlanma ve hasadetlere maruz kalmazlardı. Allah u Te&acirc;l&acirc; kur&rsquo;an&rsquo;ı kerimde peygambere hitaben ş&ouml;yle buyuruyor: &ldquo;Rabbinin nimeti hakkında ise konuş&rdquo;.[4]&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	Bu değerli ve b&uuml;y&uuml;k şahsiyetlerin kendi hakkında s&ouml;ylemiş oldukları şeyler fena makamına vardıktan sonra Allah&rsquo;ı kendilerinden aşik&acirc;r etmeleridir. Kendilerini g&ouml;stermek ve kendileri i&ccedil;in fazilet ve kemali iddia etmek değil, bilakis bunlar fakirlik bağlamında nihayi noktada ve muhta&ccedil; ve Allahın kulluğu bağlamında &ouml;yle bir merhaleye varmışlardı ki artık benlik kendilerinde s&ouml;z konusu değildir. Dolayısıyla kendilerinde kibir, bencilik ve gurur ş&uuml;phesi kendileri i&ccedil;in s&ouml;z konusu değildir.\r\n\r\n\r\n	G&uuml;n&uuml;n birisinde birisi imam H&uuml;seyin&rsquo;e ş&ouml;yle dedi: &ldquo;Ger&ccedil;ekten sizde kibir vardır. İmam H&uuml;seyin hayır! zira kibir yalnız Allaha Mahsustur şeklinde cevap verdi ve ş&ouml;yle devam etti: Ama bende izzet vardır. Allah u Te&acirc;l&acirc; ş&ouml;yle buyurmuştur: Allah i&ccedil;indir izzet ve Onun resul&uuml; ve m&uuml;minler i&ccedil;indir&rdquo;.[5] Buna binaen imamlar, Allahın velileri ve m&uuml;minlerin sahip oldukları izzet Allahın izzetidir ki onlarda tecelli bulmuştur. Bu ise k&acirc;fir ve Allahtan perdelenmiş kimselerde var olan kibir, gurur ve istikbarlıkla mukayese aslen edilmez. Bunlar &ccedil;ok al&ccedil;aklıklarından dolayı s&uuml;rekli insanlardan daha &uuml;st&uuml;n olduklarını isterler ta ki, b&ouml;ylece varlığını ihsas edebilsinler.\r\n\r\n\r\n	Netice:\r\n\r\n\r\n	Yazılan a&ccedil;ıklamalara g&ouml;re Allahın ve Allahın yery&uuml;z&uuml;ndeki h&uuml;ccetlerinin kendilerini tavsif etmelerinde teemm&uuml;l edilirse şuna varırız ki bu tavsifler m&uuml;tekebbir ve bencil olan kimselerin amelleriyle kıyaslanmaz. Allah ve Allahın h&uuml;ccetlerinin kendilerini tavsif etmelerinde noksanlık ve ihtiya&ccedil;larından dolayı değildir. Belki kendilerini tanıtmak ve kendilerini aşik&acirc;r etmektir. Ve bunun arkasındaki niyet insanlara feyiz ulaştırmak i&ccedil;in ortam hazırlamaktır.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] G-r-r, garrehu yeguruhu ve garren ve garreten, fe huve magrurun ve garirun: onu kandırdı ve batılı kendisine yedirdi&rdquo;. (&ldquo;lisanu&rsquo;l - Arap&rdquo;, c. 5, s. 11.\r\n\r\n\r\n	[2] Hace Abudullah Ansari, &ldquo;Menazilu&rsquo;s- Sairin&rdquo;, Tahran: Darul-İlmi, 1417, kameri, s. 78.\r\n\r\n\r\n	[3] İbni Arabi, &ldquo;el-Futuhat&rdquo;, c, 328.\r\n\r\n\r\n	[4] Duha, 11.\r\n\r\n\r\n	[5] MECLİSİ, &ldquo;Biharu&rsquo;l- Envar&rdquo;, Beyrut: M&uuml;esese&rsquo;i el-Vefa, 1404, c, 24, s. 325.'),(80,'tr87','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İslami felsefe tarihinde bu burhan hakkında bir&ccedil;ok takrir ve beyanlar sunulmuştur. Birincisini ibni Sina &ldquo;<strong><em>işarat</em></strong>&rdquo; adlı telifinde sunmuştur. Bununla birlikte en iyi takrirlerinden birisini &ldquo;<strong><em>Hikmeti Mutaliye</em></strong>&rdquo; mektebinin kuruyucusu olan Molla Sadra &ndash;bu mektebin usullerine dikkatle- tarfından ş&ouml;yle takrir edilmiştir. Asaletul-v&uuml;cut aslına ve anlayışına g&ouml;re v&uuml;cut asıldır. Eğer v&uuml;cut asıl ise kendi dışındaki başkadan m&uuml;stağnidir. Dolayısıyla bizim istediğimiz (matlubumuz) h&acirc;sıl olmuş ve &ldquo;vacibul-v&uuml;cut (varlığı zatından ve zorunlu olan varlık)&rdquo; ispatlanmış oluyor. Ama eğer zati itibariyle m&uuml;stağni değilse bu durumda malul ve zati itibariyle muhta&ccedil; ve bağlılığın ve rabt&rsquo;ın aynısıdır. Dolayısıyla m&uuml;stakil ve bağımsız ve tam olan varlıksız var olması muhaldir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bu burhan bazı imtiyazlara sahiptir ki onu en derin ve g&uuml;&ccedil;l&uuml; olan delillerin arasına sokmuştur. Zira:</p>\r\n\r\n	<ol dir=\"ltr\">\r\n		<li style=\"text-align: justify;\" value=\"NaN\">\r\n			Siddikin burhanı yakinin en y&uuml;ksek ve kesin derecesini ifade ediyor.</li>\r\n		<li style=\"text-align: justify;\" value=\"NaN\">\r\n			Bu burhan Allah ı tanımak i&ccedil;in belirtilen en değerli ve şerif bir yoldur. Zira v&uuml;cudun hakikatine dayanarak vacip olan Allah&rsquo;a varıyor. Allah&rsquo;ı tanıtan diğer burhan ve delillerde ise yaratıkların kendileri Allah ı ispatlamak i&ccedil;in vasıtadırlar. Oysaki onlar noksanlık ve yoklukla karışmışlardır.</li>\r\n		<li style=\"text-align: justify;\" value=\"NaN\">\r\n			Bur burhan en sade ve en basit delildir. Molla Sadranın sunmuş olduğu takrire g&ouml;re bu burhan devri ve tesels&uuml;li iptal etmeye gerek kalmıyor.</li>\r\n		<li style=\"text-align: justify;\" value=\"NaN\">\r\n			V&uuml;cudun asıl ve besit (m&uuml;rekeb olmayışı) olmasının iktizası olan &ldquo;İmkani v&uuml;cudiden&rdquo; istifade edilmiştir. Meşşa hikmetinde ise bunun tersine imkani zatiden istifade edilmiştir.</li>\r\n		<li style=\"text-align: justify;\" value=\"NaN\">\r\n			Hakkın zatini, zatin tevhidi, hakkın sıfatlarını, sıfatların tevhidi, hakkın fiillerinin ve tevhidi efalini tanımak i&ccedil;in bu burhanın kendisi yeterli geliyor ama diğer burhanlar ise bunu sağlayamıyor.</li>\r\n	</ol>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Allahın varlığını ispatlayan delilleri bir cihetle iki gruba ayırmak m&uuml;mk&uuml;nd&uuml;r. Burhanlardan bir kısmı yaratıkları vasıta ediyor ve yaratıklardan yardım alarak Allaha ulaşmaya &ccedil;alışıyor. Burhanlardan ikinci kısmı ise yaratıklar Allahın varlığını ispatlamak i&ccedil;in vasıta kılınmıyor. Bilakis varlık hakikatinin bizatihi kendisinden ve v&uuml;cut mefhumundan hareketle Allaha varıyor.</p>\r\n\r\n<p>\r\n	Birinci t&uuml;rden olan burhanlara inni (malulden (yaratılmış) illete doğru yol kat etmek) ikinci t&uuml;rden olan burhana da limmi (illetin kendisinden illete doğru yol kat etmek) veya lime benzer (ş&uuml;bhi limmi) burhanlar denilmektedir.[1]</p>\r\n\r\n<p>\r\n	İncelemek ve a&ccedil;ıklamak istediğimiz siddikin burhanı ikinci t&uuml;r burhanlardandır. Siddikin burhanı &ouml;yle bir burhandır ki Allah ı ispatlamak i&ccedil;in hak Teala&rsquo;nın zatinin kendisinden yararlanarak hak Teala&rsquo;nın zatına istidlal ediliyor. Allahın dışında var olan şeylerden yararlanarak Allahın zatına istidlal yapılmıyor. Siddik kelimesinin anlamına dikkatle bu burhanın bu isimle adlandırılması aşağıdaki konulardan birisi olabilir.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Siddik olan insanlar hak Teala&rsquo;nın makamında hak Teala&rsquo;nın zatine istişhad etmek i&ccedil;in bu y&ouml;ntemden yararlanıyorlar.<br />\r\n	&nbsp;&nbsp;&nbsp; Bu burhan en muhkem ve en değerli bir burhandır.[2] &nbsp;<br />\r\n	&nbsp;&nbsp;&nbsp; Hakka kavuşmak i&ccedil;in takip edilen bu y&ouml;ntem ve yol sidik olan enbiyaların yoludur. Enbiyalara oranla mertebeleri enbiyaların ardından gelen siddikinlerin y&ouml;ntemi ve yolu da budur. İslam filozofları ge&ccedil;miş zamanlardan g&uuml;n&uuml;m&uuml;ze kadar bu burhan i&ccedil;in farklı ve değişik takrirler ve beyanlar sunmuşlardır. Konun uzamaması i&ccedil;in bunların en m&uuml;himlerinden bir kısmına işaret edeceğiz:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; İbn. Sina&rsquo;nın Burhan-i Siddikin Hakkındaki Takriri:</p>\r\n\r\n<p>\r\n	&ldquo;Burhan-i Siddikin&rdquo; kavramını ilk olarak ibn. Sina Allahın varlığını ispatlamak i&ccedil;in kendisine &ouml;zg&uuml; olan burhana ıtlak etti. O bu burhanı &ldquo;işarat&rdquo; adlı eserinde ş&ouml;yle takrir etmiştir: &ldquo;Var olan (mevcut) ya &ldquo;vacibu&rsquo;l &ndash; v&uuml;cuttur&rdquo; (yani v&uuml;cudu zorunludur) ya &ldquo;m&uuml;mk&uuml;n&uuml;&rsquo;l &ndash; v&uuml;cuttur&rdquo;, yani ne v&uuml;cudu ve nede ademi zorunlu değildir. Eğer &ldquo;vacibu&rsquo;l &ndash; v&uuml;cut&rdquo; ise bizim peşinde olduğumuz istek ve matlubumuz ispatlanmış olur. Ama eğer &ldquo;m&uuml;mk&uuml;n&uuml;&rsquo;l &ndash; v&uuml;cut&rdquo; ise m&uuml;mk&uuml;n olan varlık var olması i&ccedil;in (onun varlığını yokluğuna tercih eden) bir m&uuml;reccihe ihtiyacı vardır. Eğer s&ouml;z konusu olan m&uuml;reccih m&uuml;mk&uuml;n olursa onun kendisi de başka bir m&uuml;reccihe muhta&ccedil;tır. Aynı şekilde sonsuza dek bu devem ediyor. Ama devr ve tesels&uuml;l batıl olduğu i&ccedil;in m&uuml;mk&uuml;n olmayan (yani vacip olan) bir m&uuml;reccihe (m&uuml;mk&uuml;n olan şeyin varlığını yokluğuna tercih edene) kavuşmamız gerekmektedir. İşte vacibul v&uuml;cut olan bu m&uuml;reccih Allahtir&rdquo;.[3]</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Şeyh İşrakin Burhani Siddikin Hakkındaki Takriri:</p>\r\n\r\n<p>\r\n	&ldquo;Hi&ccedil;bir şey yok olmasını iktiza etmiyor. Aksi takdirde var olamazdı. Nurların nuru zati itibariyle tek bir varlıktır. Varlığı ve zatının takarrur (v&uuml;cut) bulmasında hi&ccedil;bir şart s&ouml;z konusu değildir. onun dışında var olan ne varsa ona tabidir. Onun i&ccedil;in ne her hangi bir şart gerektir ne zıddı var, dolayısıyla onun zatını iptal eden bir şeyde yoktur. Bu nedenle varlığı daimi ve zatiyle kaimdir&rdquo;.[4]</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Kayseriye G&ouml;re Burhan-i Siddikin&rsquo;in Takriri:</p>\r\n\r\n<p>\r\n	Kayseri &ldquo;Fusus&rsquo;ul Hikem&rdquo; adlı İbn. Arabinin kitabına yazmış olduğu Mukaddimede &ldquo;burhan-i siddikin&rdquo; i&ccedil;in beş takrir (beyan) zikretmiştir. Onlardan birisini numune olarak zikredeceğiz: &ldquo;V&uuml;cudun hakikati kendinden başka değildir. Zira v&uuml;cudun hakikati kendinden başka olmuş olsa mezk&ucirc;r hakikat tahakkuk ve v&uuml;cut bulmakta icad edici olan (mucide) bir varlığa muhta&ccedil; olacaktı ve b&ouml;ylece tesels&uuml;l lazım gelirdi ki tesels&uuml;l batıldır. Dolayısıyla v&uuml;cudun hakikati kendinden başka bir v&uuml;cut değildir. Bu nedenle bu hakikat &ldquo;vacibi bi zat&rdquo;; zati itibariyle zorunlu bir hakikattir. Zira bir şeyin zati kendisinden ayrılması imk&acirc;nsızdır&rdquo;.[5]</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Hekim Sebzevariye G&ouml;re Burhan-i Siddikin&rsquo;in Takriri:</p>\r\n\r\n<p>\r\n	&ldquo;En muhkem ve en kısa yol şudur ki eğer v&uuml;cut (hesti) asıl ve mahiyet v&uuml;cudun tabii ve g&ouml;lgesi ise ve v&uuml;cudun aslı azad, sırf, ve mutlak ise ne sınırlı ve ne karışık ve ne de mukayyettir. Yokluk (nisti) ise v&uuml;cudun (hesti) karşıtı ve zıddıdır. Hi&ccedil;biri kendi karşıtını, &ccedil;elişkisini kabul etmez. &Ouml;yle ise hi&ccedil;bir zaman v&uuml;cudun aslı yokluğu (adem) kabul etmez. Zati itibariyle yokluğu tardediyor. Yok, olmaya kabil değildir ki bunun neticesi şudur: v&uuml;cut hakikatin zarureti ezeli ve v&uuml;cubi zati olmasıdır&rdquo;.[6]</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Allahme Tabatabainin Burhani Siddikin Hakkındaki Takriri:</p>\r\n\r\n<p>\r\n	Allahme Tabatabai &ldquo;usuli felsefe&rdquo; adlı kitabında &ldquo;burhani siddikini&rdquo; ş&ouml;yle takrir ve teybin ediyor: &ldquo;v&uuml;cut ger&ccedil;eği ki subuntunda (var oluşunda) hi&ccedil;bir ş&uuml;phe yoktur, kesinlikle nefyi kabul etmez ve yok olmayı tahamm&uuml;l etmez. Başka bir ifadeyle v&uuml;cut ger&ccedil;eği (hakikati hesti) her t&uuml;rl&uuml; kayıt ve şarttan ari v&uuml;cut ger&ccedil;eğidir. Hi&ccedil;bir kayıt ve şartla la vakiyet (ger&ccedil;eklik olmama) olmuyor. Bu &acirc;lem ve eczalarıyla b&ouml;yle olmadığı ve nefi (yok olmayı) kabul ettiği i&ccedil;in bu cihetle bu &acirc;lem nefiy (yokluğu) kabul etmeyen bir ger&ccedil;eğe dayanıyor, onun v&uuml;cuduyla ger&ccedil;eğe sahiptir. O olmazsa bu alem ve onun eczaları da olamazdı. Elbette bunun anlamı o ger&ccedil;eğin eşya ile bir olması veya onlarda n&uuml;fuz veya hulul etmesi veya o ger&ccedil;eğin kendisinden bazı par&ccedil;alar ayrılıp eşya ile bağ kurmak anlamında değildir. Belki şu anlamdadır ki o ger&ccedil;ek nur gibidir ki karanlık olan cisimler onunla aydınlanır ve onsuz karanlıktırlar&rdquo;.[7]</p>\r\n\r\n<p>\r\n	Allamenin burhan-i siddikin i&ccedil;in getirmiş olduğu beyanın &ouml;zeti şudur: &ldquo;Mutlak ger&ccedil;eklik (vakiiyet-i mutleka) kesinlikle zeval pezir (yokluğu kabul ediyor) değildir. Zeval pezir olmayan ve zevalı (yokluğu) mumtenii bizzat olan bir şeyin v&uuml;cudu vacibi ezelidir. Bu nedenle ger&ccedil;ekliğin aslı vacibi ezeli olacaktır. Bu durumda zeval pezir olan ger&ccedil;eklikler ve sınırlı mevcudatlar zeval pezir olmayan ger&ccedil;eğe dayanıyor&rdquo;.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Molla Sadranın Burhanı Sıddıkin Hakkındaki Takriri:</p>\r\n\r\n<p>\r\n	Sadrul Muteellihin &ldquo;hikmeti M&uuml;tealiye&rdquo; usullerine g&ouml;re ki bu usulleri kendisi beyan etmiştir, bu burhanı teybin ve takrir etmiş ve bu burhanı en muhkem delil ve siddikin kimselerin yolu olarak bilmiştir.[8] Onun burhanı bazı usullere bina edilmiştir ki ilkin bu usullerin a&ccedil;ıklanmasına ihtiya&ccedil; var. Dolayısıyla ilkin bu usulleri a&ccedil;ıklıyor ve daha sonra burhanın kendisini takrir ve tebyin edeceğiz.</p>\r\n\r\n<p>\r\n	6-1- Asaleti V&uuml;cut Ve Mahiyetin İtibari Oluşu: Zihnin &ouml;tesindeki dış &acirc;lemde her varlık tek bir ger&ccedil;eğe sahip ve bu ger&ccedil;ek dışında başka bir ger&ccedil;eği yoktur. Ama zihin dış &acirc;lemde var olan tek ger&ccedil;ekten v&uuml;cut ve mahiyet olmak &uuml;zere iki kavram (mefhum) algılıyor ve &uuml;retiyor. &Ouml;rneğin bir insan veya bir ağa&ccedil; dışsal iki b&ouml;l&uuml;me sahip değildir ki bu b&ouml;l&uuml;mlerinin birisine v&uuml;cut ismini diğer b&ouml;l&uuml;m&uuml;ne mahiyet ismini taksın. B&ouml;yle bir durum s&ouml;z konusu değildir. Ama zihinsel tahlilde ise her şeyin mahiyeti ve nitelikleri o şeyin v&uuml;cut ve oluşunun (buden) aslından farklıdır.</p>\r\n\r\n<p>\r\n	Şahsın veya ağacın &ldquo;mahiyeti&rdquo; ve &ldquo;nasıllığı&rdquo; dış &acirc;lemde oluğu şekliyle zihne geliyor. Ama onun zihindeki ve dışarıdaki v&uuml;cudu tamamen farklıdır. Dışsal ateş ve ağaca hamledilen eserler onların zihinsel varlıklarına hamledilmiyor. Buna binaen v&uuml;cut ile mahiyet başka bir ifadeyle v&uuml;cut (hesti) ve nedirlik (&ccedil;isti) bir birinden ayrı iki meseledir. Eğer v&uuml;cut olmazsa yaratıklardan hi&ccedil;birinin mahiyeti (nedirliği) şekillenmez. İnsan ve ağacın mahiyetini yokluk merhalesinden zuhur merhalesine &ccedil;ıkaran ger&ccedil;ek v&uuml;cuttur. V&uuml;cuttan olmazsa eşyaların mahiyetinin kendisi olmak veya olmamakla (buden ve nebuden) hi&ccedil; dışsal bir taalluku yoktur. &ldquo;el mahiyetu min haysu hiye leyset illa hiye la mevcudet&uuml;n ve la madumet&uuml;n= mahiyet mahiyet olma itibariyle kendisi dışında başka bir şey değildir ve mahiyet olma cihetiyle ne mevcuttur ne madumdur&rdquo;. Şey v&uuml;cut ile tahakkuk buluyor olması ve v&uuml;cudu kaldırmakla aradan yok olunması mahiyet değil onun dışındakinin asıl olduğuna delildir.</p>\r\n\r\n<p>\r\n	6-2- v&uuml;cuttaki Teşkik: Vahdeti teşkiki v&uuml;cut (v&uuml;cuttaki vahdet ve teşkik) şundan ibarettir: v&uuml;cut tek bir hakikat ve şiddet ve zaaf mertebelerine sahiptir. Vacibu&rsquo;l-v&uuml;cuttan&rdquo; tutun ta heyula (madde) denilen varlıkların her birisi sahip olduğu mertebe oranında v&uuml;cut hakikatine sahiptir. Yani b&uuml;t&uuml;n bu varlıklar v&uuml;cutta birbiriyle m&uuml;şterektir. Ama mertebe bakımından bir birinden farklılaşıyorlar.</p>\r\n\r\n<p>\r\n	6-3- Besatet-i V&uuml;cut: V&uuml;cut besit (m&uuml;rekep olmayan, eczadan ari) bir hakikattir ki ne c&uuml;z&rsquo;&uuml; vardır ve ne başka şeyin c&uuml;z&rsquo;&uuml;d&uuml;r. Zira v&uuml;cut dışında başka bir şey yoktur.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; 4- Malulun İlletine Oranla Bağın (rabt) ve muhta&ccedil;lığın Kendisidir: Molla Sadra illet ile Malul arasındaki ilişki ve rabıtayı fakirsel (fakri) bir ilişki şeklinde olduğu kanısındadır. Malul varlığının ve h&uuml;veytinin tamamını illetten aldığı i&ccedil;in bağımlı (rept) v&uuml;cuda sahiptir. İlletsiz olan v&uuml;cut sahibi değildir. Mutlak bir şekilde illete bağlıdır. Malul&uuml;n zatından sınırlılık, ihtiya&ccedil; ve fakirlik dışında başka hi&ccedil;bir şey beklememek gerekmektedir.</p>\r\n\r\n<p>\r\n	Bu usullere Dikkatle Molla Sedra Kendi Burhanını Ş&ouml;yle Takrir ve Tebyin Ediyor:</p>\r\n\r\n<p>\r\n	Anlatıldığı gibi v&uuml;cut dışsal, muşekkik ve besit bir hakikattir. V&uuml;cudun en şiddetli kemal derecesi ondan daha tam ve tamam olamayışı ve kendi zati dışında başka bir şeye bağlı ve m&uuml;teallik olmayışıdır. Buna binaen v&uuml;cut ya kendi dışındakilerden m&uuml;stağnidir veya zati itibariyle kendi dışındakine bağlı ve muhta&ccedil;tır. Birinci suretteki v&uuml;cut &ldquo;vacibul-v&uuml;cut&rsquo;tur&rdquo; ki kemalin nihai derecesidir, noksanlık ve yokluk kendisinde yoktur. İkinci suretteki v&uuml;cut muhta&ccedil; ve başkasına bağlı olduğu i&ccedil;in &ldquo;vacibul-v&uuml;cut&rdquo; yani varlığı zorunlu değildir. Belki zati itibariyle vacip olan varlığa bağımlıdır. &ldquo;vacibu&rsquo;l-v&uuml;cut&rdquo; dışında onun varlığını sağlayan ve v&uuml;cudunu ayakta tutan başka bir varlık s&ouml;z konusu değildir.[9] &nbsp;</p>\r\n\r\n<p>\r\n	Başka bir beyanla; Asaletu&rsquo;l v&uuml;cut esasınca eğer v&uuml;cut başkasından m&uuml;stağni olursa bizim maslubumuz ve isteğimiz h&acirc;sıl olmuş olur ve &ldquo;vacibul-v&uuml;cut&rdquo; ispat ediliyor. Ama eğer v&uuml;cut zati itibariyle m&uuml;stağni değilse bu durumda malul ve zati itibariyle m&uuml;stağni olan varlığa muhta&ccedil;tır. Zira zati itibariyle muhta&ccedil;, bağımlılığın aynısıdır. Dolayısıyla fakir ve bağımlı olan bir şeyin kendiliğinden tahakkuk bulması imk&acirc;nsızdır. B&ouml;yle bir varlık bağımsız, m&uuml;stağni ve tam olan bir varlığın olmaksızın var olması muhaldir&rdquo;.[10] &nbsp;</p>\r\n\r\n<p>\r\n	Şu noktanın hatırlatması lazım gelmektedir ki bu burhan İslam felsefesinde Allahın varlığını ispatlamak i&ccedil;in sunulan burhanlardan en muhkem ve en g&uuml;&ccedil;l&uuml; ve derin bir burhandır. Anlatıldığı gibi bu burhanı &ldquo;siddikin adıyla adlanmasının nedenlerinden birisi işte bu niteliktir. Konunun devamında burhani siddikin&rsquo;in diğer burhanlardan ayıran imtiyazları anlatmaya &ccedil;alışacağız. &nbsp;</p>\r\n\r\n<p>\r\n	Burhan-i Siddikin&rsquo;i Allah ı İspatlamak İ&ccedil;in Sunulan Diğer Burhanlardan Ayıran İmtiyazlar:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Burhani Siddikin Allah ı ispatlayan burhanlar i&ccedil;inde en muhkem burhandır ve metanet bakımından nihai derecededir. Kesinlik ve yakin bakımından da en y&uuml;cedir.<br />\r\n	&nbsp;&nbsp;&nbsp; Bu burhan Allah ı tanımak i&ccedil;in belirtilen en değerli ve şerifli bir yoldur. Zira bu yolda v&uuml;cudun hakikatine dayanarak vacip olan Allah&rsquo;a varılıyor. V&uuml;cut da saf hayır ve diğer hayırların kaynağıdır. Allah&rsquo;ı tanıtan diğer burhan ve delillerde ise yaratıkların kendileri Allah ı ispatlamak i&ccedil;in vasıta kılınmışlardır. Oysaki onlar noksanlık ve yoklukla karışmışlardır.<br />\r\n	&nbsp;&nbsp;&nbsp; Bu burhan en sade ve en besit (soyut, m&uuml;rekkeb olmayan) delildir. Zira vacip olan Allah&rsquo;ı, sıfatlarını, fiillerini tanımak i&ccedil;in devrin ve tesels&uuml;l&uuml;n iptaline ihtiya&ccedil; olmadığı gibi Allah dışında başka bir varlığı vasıta kılmaya da ihtiya&ccedil; yoktur.<br />\r\n	&nbsp;&nbsp;&nbsp; V&uuml;cudun asıl ve besit (m&uuml;rekeb olmayışı) olmasının iktizası olan &ldquo;İmkan-i v&uuml;cudi&rsquo;den&rdquo; veya &ldquo;imk&acirc;n-i fakri&rdquo;den istifade edilmiştir. Meşşa hikmetinin y&ouml;nteminde ise bunun tersine imkan-i zatiden istifade edilmiştir.<br />\r\n	&nbsp;&nbsp;&nbsp; Burhanı siddikin tek başına Hakkın zatini, zatin tevhidini, hakkın sıfatlarını, sıfatların tevhidi, hakkın fiillerinin ve tevhidi fiillerini tanımak i&ccedil;in yeterli geliyor ama diğer burhanlar ise bunu sağlayamıyor.<br />\r\n	&nbsp;&nbsp;&nbsp; Bu burhan hazret-i bari&rsquo;i Teala&rsquo;nın v&uuml;cudunun aslını ispatlamanın yanı sıra &ldquo;hakkaiki hakikiye&rsquo;nin tevhidini de ispatlıyor ve a&ccedil;ıklıyor. Allahın ilim, kudret, irade ve kaymumiyet gibi diğer ilahi isimler ve g&uuml;zel sıfatlanırını&nbsp; da ispatlıyor.[11]</p>\r\n\r\n<p>\r\n	Sonu&ccedil;ta bilmemiz gerekir ki, burhan-i siddikin&rsquo;in &ouml;nemliliği ve değeri asıl itibariyle irfansal bir hakikate bina edilmektedir. Sırf zihinsel ve mefhumsal değildir. Burada siddikinden maksat da diğer varlıklardan hareketle Allaha giden kimseler değil bilakis Allahtan hareketle Allah dışındaki diğer varlıkları isbate giden kimselerdirler. (Başka bir ifadeyle; Allah&rsquo;ı baz (mihver) alarak Allah dışındaki diğer varlıkları O&rsquo;nun vasıtasıyla ispatlayan kimselerdir, diğer varlıkları baz alarak Allah&rsquo;ı ispatlayan kimseler değildir). Yani Allahın v&uuml;cudu onlar i&ccedil;in aşik&acirc;r olmuş dolayısıyla başkasını vasıta ederek onu ispatlamaya ihtiya&ccedil; duymuyorlar. Bilakis Allah dışındaki başka varlıklar ispatlanmaya muhta&ccedil; olduğunu s&ouml;ylerler. Marifet ve bilgi edinmek i&ccedil;in bu makam &uuml;st&uuml;n bir makamdır ki her kes i&ccedil;in h&acirc;sıl olmuyor. Bu hakikat ve yakinsel dayanakları işte budur. B&ouml;yleli bir marifet ve irfanın olmaksızın bu istidlal sadece yakinsel olan o hakikattin bir suretini ve formunu beyan ediyor. V&uuml;cut kavramı ve mefhumunun (saf v&uuml;cut) bedihiliği ve yakini oluşu v&uuml;cudun hakikatinin yakinliliğinin ve mutlaklığının yani Allah&rsquo;tan sadece bir suret g&ouml;steriyor. Hal b&ouml;yle olunca bu arada var olan farklılık mantıksal istidlal ile yakini g&ouml;r&uuml;m arasında var olan ihtilaf gibidir. Bu noktadan gafil kalmamak gerekir. Buna binaen siddikinlerin (imamlar ve arifler) bu t&uuml;r beyanında acaba bir t&uuml;r tezekk&uuml;r ve uyarmak mı var? Veya felsefi istidlallerin h&acirc;sılında dikkat ve teemm&uuml;l edilmesinin yeri midir? Akla gelen şu ki fesefeciler sadece irfani olan bu beyandan felsefi bir takrir ve beyan sunmuşlardır. Şayet irfansal olan ilkelerin hazfedilmesiyle bu t&uuml;r beyan kendi asıl muhtevasından boşalır oluyor.</p>\r\n\r\n<p>\r\n	Makalenin bu kısmında sıddıkin kimselerinin en kamil reel &ouml;rneği (misdakı) olan İmamların (a.s.) beyanlarından birka&ccedil; numune zikredeceğiz: Bu t&uuml;r s&ouml;zler şunu g&ouml;stermektedir ki Allah ı tanımak ve Onun marifeti (irfan) Onlar i&ccedil;in yaratıkları tanımaktan &ouml;ncelik taşımaktadır. Bu nedenden dolayıdır ki Allah hakkında vermiş oldukları beyanda Allah &ccedil;ok aşik&acirc;r bir asıldır. Tanınması başkaların vasıtasıyla sağlanan me&ccedil;hul bir varlık değildir. Bunun yanı sıra bu hakikate burhan ve felsefe yoluyla kavuşmamışlardır. Belki Allahın kendisini tanıtmakla Allah ı tanımışlardır. Siddikinlerin (imamlar ve Allahın velileri) bu beyanıyla burhan-i siddikinden buna benzer felsefi beyan arasında dakik bir fark var olmaktadır ki bu fark maksat olan hakikate varmak i&ccedil;in izlenen epistemolojik y&ouml;ntemden kaynaklamaktadır:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Bir rivayette Casulik imam Ali&rsquo;den (a.s.) ş&ouml;yle soruyor: Beni bilin&ccedil;lendir ki Allah&rsquo;ı Muhammedi tanıma yoluyla ya Muhammedi Allah vasıtasıyla? M&uuml;minlerin emiri cevabında ş&ouml;yle buyuruyor: &ldquo;Ben Allah ı Muhammed vasıtasıyla tanımadım belki Muhammedi (s.a.a.) Allah vasıtasıyla tanıdım&hellip; Allah kendi teatini melekler ilham ettiğinden anladım ki peygamber Allah&rsquo;ın &ouml;zel tedbiri altında olan yaratılmış bir varlıktır&rdquo;.[12]<br />\r\n	&nbsp;&nbsp;&nbsp; İmam başka bir yerde ş&ouml;yle buyuruyor: &ldquo;Ben eşyayı g&ouml;rmeden &ouml;nce Allah ı g&ouml;r&uuml;yorum daha sonra eşyaları g&ouml;r&uuml;yorum&rdquo;.[13]<br />\r\n	&nbsp;&nbsp;&nbsp; İmam H&uuml;seyin (a.s.) arefe duasında ş&ouml;yle buyuruyor: &ldquo;Acaba senin dışındakiler senden daha mı aşik&acirc;rdır ki onlar seni aşik&acirc;r etsinler? Ne zaman gaiptin ki ta delile muhta&ccedil; olasın ve delil sena delalet etsin, ne zaman uzaktın ki ta senin eserlerin sena getiren yol konumunda olsunlar, seni g&ouml;rmeyen g&ouml;zler k&ouml;r olsunlar&hellip;&rdquo;.[14]</p>\r\n\r\n<p>\r\n	Başka bir yerde ş&ouml;yle buyuruyor: &ldquo;Kendini her şeyde bana tanıttın ta ki her şeyde seni aşik&acirc;r g&ouml;rd&uuml;m. &Ouml;yle ise sensindir ki varlıkların her şeyini aşik&acirc;r eden&rdquo;.[15]&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] MUHAMMED, RIZAYİ, Muhammed, &ldquo;Mukayesei beyn burhan Sıddıkin-i Felasefe-i İslami ve V&uuml;cut Şınahti Felasefe-i Garbber ber İspat-i v&uuml;cud Huda&rdquo;, &ldquo;Feslname-i Kelam İslami&rdquo;, 1376 nın g&ouml;z&uuml;, sayı 23.</p>\r\n\r\n<p>\r\n	[2] SADRUDDİN ŞİRAZİ, Muhammed b. İbrahim, &ldquo;el-Hikmetu&rsquo;l-Mutealiye fil-Esfari&rsquo;l-Akliyeti&rsquo;l-Arba&rsquo;a&rdquo;, baskı, 3, Beyrut: darul-ihyaut-Turasil-Arabi, 1981 mildi, c, 6, s. 13.</p>\r\n\r\n<p>\r\n	[3] İbni Sina, &ldquo;el-İşaratu vet-Tenbihat&rdquo;, baskı, 1, Kum: neşri el-Belaga, 1375, s. 97-98.</p>\r\n\r\n<p>\r\n	[4] Şeyh-i İşrak, &ldquo;Hikmeti İşrak&rdquo; Hanri Korbun, baskı, 2, Tahran: M&uuml;esesei Mutalaat-i ve Tahkikati Ferhengi, 1373, s. 121.</p>\r\n\r\n<p>\r\n	[5] KAYSERİ, Muhammed Davut, &ldquo;Şerhi Fususi&rsquo;l-Hikem&rdquo;, baskı, 1, intş. İlmi ve ferhengi, 1375, s. 18.</p>\r\n\r\n<p>\r\n	[6] HEKİM SEBZEVARİ, &ldquo;et-Tahkikat Ala eş-Şevahidi&rsquo;r-Rububiye&rdquo;, baskı, 2, Meşhet: el-Merkezu ec-Camii linneşr, 1360, s. 461, 462.</p>\r\n\r\n<p>\r\n	[7] ALLAME TABATABAİ, &ldquo;Usuli Felsefe ve Revişi Realizm&rdquo;, Tahran: İntişarat-i Sedra, c. 5, s. 76-86.</p>\r\n\r\n<p>\r\n	[8] Esfar, c. 6, s. 13-14.</p>\r\n\r\n<p>\r\n	[9] Esfar, c. 6, s. 14-16.</p>\r\n\r\n<p>\r\n	[10] MİSBAH YEZDİ, Muhammed Taki, &ldquo;Talikai Nihayetu&rsquo;l-Hikme&rdquo;, Kum: M&uuml;esesei Der Rah Hak, 1405, hicri, kameri, s. 413.</p>\r\n\r\n<p>\r\n	[11] Esfar, c. 6, s. 24-26.</p>\r\n\r\n<p>\r\n	[12] MECLİSİ, Muhammed Bakır, &ldquo;Biharu&rsquo;l-Envar&rdquo;, Beyrut: M&uuml;esesei el-Vefa, 1404, kameri, (110 ciltlikli) c. 3, s. 272.</p>\r\n\r\n<p>\r\n	[13] MUSEVİ, Seyit Abbas, Ali, &ldquo;Şerh-i Nehc&uuml;l Balaga&rdquo;, baskı, 1, Beyrut. Darul-Mehacet&uuml;l-Beyda, 1376, şemsi, c. 5, s. 291.</p>\r\n\r\n<p>\r\n	[14] &ldquo;Biharu&rsquo;l-Envar&rdquo;, c. 64, s. 143.</p>\r\n\r\n<p>\r\n	[15] A.g.e.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','İslami felsefe tarihinde bu burhan hakkında bir&ccedil;ok takrir ve beyanlar sunulmuştur. Birincisini ibni Sina &ldquo;işarat&rdquo; adlı telifinde sunmuştur. Bununla birlikte en iyi takrirlerinden birisini &ldquo;Hikmeti Mutaliye&rdquo; mektebinin kuruyucusu olan Molla Sadra &ndash;bu mektebin usullerine dikkatle- tarfından ş&ouml;yle takrir edilmiştir. Asaletul-v&uuml;cut aslına ve anlayışına g&ouml;re v&uuml;cut asıldır. Eğer v&uuml;cut asıl ise kendi dışındaki başkadan m&uuml;stağnidir. Dolayısıyla bizim istediğimiz (matlubumuz) h&acirc;sıl olmuş ve &ldquo;vacibul-v&uuml;cut (varlığı zatından ve zorunlu olan varlık)&rdquo; ispatlanmış oluyor. Ama eğer zati itibariyle m&uuml;stağni değilse bu durumda malul ve zati itibariyle muhta&ccedil; ve bağlılığın ve rabt&rsquo;ın aynısıdır. Dolayısıyla m&uuml;stakil ve bağımsız ve tam olan varlıksız var olması muhaldir.\r\n\r\n	\r\n		Bu burhan bazı imtiyazlara sahiptir ki onu en derin ve g&uuml;&ccedil;l&uuml; olan delillerin arasına sokmuştur. Zira:\r\n\r\n	\r\n		\r\n			Siddikin burhanı yakinin en y&uuml;ksek ve kesin derecesini ifade ediyor.\r\n		\r\n			Bu burhan Allah ı tanımak i&ccedil;in belirtilen en değerli ve şerif bir yoldur. Zira v&uuml;cudun hakikatine dayanarak vacip olan Allah&rsquo;a varıyor. Allah&rsquo;ı tanıtan diğer burhan ve delillerde ise yaratıkların kendileri Allah ı ispatlamak i&ccedil;in vasıtadırlar. Oysaki onlar noksanlık ve yoklukla karışmışlardır.\r\n		\r\n			Bur burhan en sade ve en basit delildir. Molla Sadranın sunmuş olduğu takrire g&ouml;re bu burhan devri ve tesels&uuml;li iptal etmeye gerek kalmıyor.\r\n		\r\n			V&uuml;cudun asıl ve besit (m&uuml;rekeb olmayışı) olmasının iktizası olan &ldquo;İmkani v&uuml;cudiden&rdquo; istifade edilmiştir. Meşşa hikmetinde ise bunun tersine imkani zatiden istifade edilmiştir.\r\n		\r\n			Hakkın zatini, zatin tevhidi, hakkın sıfatlarını, sıfatların tevhidi, hakkın fiillerinin ve tevhidi efalini tanımak i&ccedil;in bu burhanın kendisi yeterli geliyor ama diğer burhanlar ise bunu sağlayamıyor.','&nbsp;Allahın varlığını ispatlayan delilleri bir cihetle iki gruba ayırmak m&uuml;mk&uuml;nd&uuml;r. Burhanlardan bir kısmı yaratıkları vasıta ediyor ve yaratıklardan yardım alarak Allaha ulaşmaya &ccedil;alışıyor. Burhanlardan ikinci kısmı ise yaratıklar Allahın varlığını ispatlamak i&ccedil;in vasıta kılınmıyor. Bilakis varlık hakikatinin bizatihi kendisinden ve v&uuml;cut mefhumundan hareketle Allaha varıyor.\r\n\r\n\r\n	Birinci t&uuml;rden olan burhanlara inni (malulden (yaratılmış) illete doğru yol kat etmek) ikinci t&uuml;rden olan burhana da limmi (illetin kendisinden illete doğru yol kat etmek) veya lime benzer (ş&uuml;bhi limmi) burhanlar denilmektedir.[1]\r\n\r\n\r\n	İncelemek ve a&ccedil;ıklamak istediğimiz siddikin burhanı ikinci t&uuml;r burhanlardandır. Siddikin burhanı &ouml;yle bir burhandır ki Allah ı ispatlamak i&ccedil;in hak Teala&rsquo;nın zatinin kendisinden yararlanarak hak Teala&rsquo;nın zatına istidlal ediliyor. Allahın dışında var olan şeylerden yararlanarak Allahın zatına istidlal yapılmıyor. Siddik kelimesinin anlamına dikkatle bu burhanın bu isimle adlandırılması aşağıdaki konulardan birisi olabilir.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Siddik olan insanlar hak Teala&rsquo;nın makamında hak Teala&rsquo;nın zatine istişhad etmek i&ccedil;in bu y&ouml;ntemden yararlanıyorlar.\r\n	&nbsp;&nbsp;&nbsp; Bu burhan en muhkem ve en değerli bir burhandır.[2] &nbsp;\r\n	&nbsp;&nbsp;&nbsp; Hakka kavuşmak i&ccedil;in takip edilen bu y&ouml;ntem ve yol sidik olan enbiyaların yoludur. Enbiyalara oranla mertebeleri enbiyaların ardından gelen siddikinlerin y&ouml;ntemi ve yolu da budur. İslam filozofları ge&ccedil;miş zamanlardan g&uuml;n&uuml;m&uuml;ze kadar bu burhan i&ccedil;in farklı ve değişik takrirler ve beyanlar sunmuşlardır. Konun uzamaması i&ccedil;in bunların en m&uuml;himlerinden bir kısmına işaret edeceğiz:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; İbn. Sina&rsquo;nın Burhan-i Siddikin Hakkındaki Takriri:\r\n\r\n\r\n	&ldquo;Burhan-i Siddikin&rdquo; kavramını ilk olarak ibn. Sina Allahın varlığını ispatlamak i&ccedil;in kendisine &ouml;zg&uuml; olan burhana ıtlak etti. O bu burhanı &ldquo;işarat&rdquo; adlı eserinde ş&ouml;yle takrir etmiştir: &ldquo;Var olan (mevcut) ya &ldquo;vacibu&rsquo;l &ndash; v&uuml;cuttur&rdquo; (yani v&uuml;cudu zorunludur) ya &ldquo;m&uuml;mk&uuml;n&uuml;&rsquo;l &ndash; v&uuml;cuttur&rdquo;, yani ne v&uuml;cudu ve nede ademi zorunlu değildir. Eğer &ldquo;vacibu&rsquo;l &ndash; v&uuml;cut&rdquo; ise bizim peşinde olduğumuz istek ve matlubumuz ispatlanmış olur. Ama eğer &ldquo;m&uuml;mk&uuml;n&uuml;&rsquo;l &ndash; v&uuml;cut&rdquo; ise m&uuml;mk&uuml;n olan varlık var olması i&ccedil;in (onun varlığını yokluğuna tercih eden) bir m&uuml;reccihe ihtiyacı vardır. Eğer s&ouml;z konusu olan m&uuml;reccih m&uuml;mk&uuml;n olursa onun kendisi de başka bir m&uuml;reccihe muhta&ccedil;tır. Aynı şekilde sonsuza dek bu devem ediyor. Ama devr ve tesels&uuml;l batıl olduğu i&ccedil;in m&uuml;mk&uuml;n olmayan (yani vacip olan) bir m&uuml;reccihe (m&uuml;mk&uuml;n olan şeyin varlığını yokluğuna tercih edene) kavuşmamız gerekmektedir. İşte vacibul v&uuml;cut olan bu m&uuml;reccih Allahtir&rdquo;.[3]\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Şeyh İşrakin Burhani Siddikin Hakkındaki Takriri:\r\n\r\n\r\n	&ldquo;Hi&ccedil;bir şey yok olmasını iktiza etmiyor. Aksi takdirde var olamazdı. Nurların nuru zati itibariyle tek bir varlıktır. Varlığı ve zatının takarrur (v&uuml;cut) bulmasında hi&ccedil;bir şart s&ouml;z konusu değildir. onun dışında var olan ne varsa ona tabidir. Onun i&ccedil;in ne her hangi bir şart gerektir ne zıddı var, dolayısıyla onun zatını iptal eden bir şeyde yoktur. Bu nedenle varlığı daimi ve zatiyle kaimdir&rdquo;.[4]\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Kayseriye G&ouml;re Burhan-i Siddikin&rsquo;in Takriri:\r\n\r\n\r\n	Kayseri &ldquo;Fusus&rsquo;ul Hikem&rdquo; adlı İbn. Arabinin kitabına yazmış olduğu Mukaddimede &ldquo;burhan-i siddikin&rdquo; i&ccedil;in beş takrir (beyan) zikretmiştir. Onlardan birisini numune olarak zikredeceğiz: &ldquo;V&uuml;cudun hakikati kendinden başka değildir. Zira v&uuml;cudun hakikati kendinden başka olmuş olsa mezk&ucirc;r hakikat tahakkuk ve v&uuml;cut bulmakta icad edici olan (mucide) bir varlığa muhta&ccedil; olacaktı ve b&ouml;ylece tesels&uuml;l lazım gelirdi ki tesels&uuml;l batıldır. Dolayısıyla v&uuml;cudun hakikati kendinden başka bir v&uuml;cut değildir. Bu nedenle bu hakikat &ldquo;vacibi bi zat&rdquo;; zati itibariyle zorunlu bir hakikattir. Zira bir şeyin zati kendisinden ayrılması imk&acirc;nsızdır&rdquo;.[5]\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Hekim Sebzevariye G&ouml;re Burhan-i Siddikin&rsquo;in Takriri:\r\n\r\n\r\n	&ldquo;En muhkem ve en kısa yol şudur ki eğer v&uuml;cut (hesti) asıl ve mahiyet v&uuml;cudun tabii ve g&ouml;lgesi ise ve v&uuml;cudun aslı azad, sırf, ve mutlak ise ne sınırlı ve ne karışık ve ne de mukayyettir. Yokluk (nisti) ise v&uuml;cudun (hesti) karşıtı ve zıddıdır. Hi&ccedil;biri kendi karşıtını, &ccedil;elişkisini kabul etmez. &Ouml;yle ise hi&ccedil;bir zaman v&uuml;cudun aslı yokluğu (adem) kabul etmez. Zati itibariyle yokluğu tardediyor. Yok, olmaya kabil değildir ki bunun neticesi şudur: v&uuml;cut hakikatin zarureti ezeli ve v&uuml;cubi zati olmasıdır&rdquo;.[6]\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Allahme Tabatabainin Burhani Siddikin Hakkındaki Takriri:\r\n\r\n\r\n	Allahme Tabatabai &ldquo;usuli felsefe&rdquo; adlı kitabında &ldquo;burhani siddikini&rdquo; ş&ouml;yle takrir ve teybin ediyor: &ldquo;v&uuml;cut ger&ccedil;eği ki subuntunda (var oluşunda) hi&ccedil;bir ş&uuml;phe yoktur, kesinlikle nefyi kabul etmez ve yok olmayı tahamm&uuml;l etmez. Başka bir ifadeyle v&uuml;cut ger&ccedil;eği (hakikati hesti) her t&uuml;rl&uuml; kayıt ve şarttan ari v&uuml;cut ger&ccedil;eğidir. Hi&ccedil;bir kayıt ve şartla la vakiyet (ger&ccedil;eklik olmama) olmuyor. Bu &acirc;lem ve eczalarıyla b&ouml;yle olmadığı ve nefi (yok olmayı) kabul ettiği i&ccedil;in bu cihetle bu &acirc;lem nefiy (yokluğu) kabul etmeyen bir ger&ccedil;eğe dayanıyor, onun v&uuml;cuduyla ger&ccedil;eğe sahiptir. O olmazsa bu alem ve onun eczaları da olamazdı. Elbette bunun anlamı o ger&ccedil;eğin eşya ile bir olması veya onlarda n&uuml;fuz veya hulul etmesi veya o ger&ccedil;eğin kendisinden bazı par&ccedil;alar ayrılıp eşya ile bağ kurmak anlamında değildir. Belki şu anlamdadır ki o ger&ccedil;ek nur gibidir ki karanlık olan cisimler onunla aydınlanır ve onsuz karanlıktırlar&rdquo;.[7]\r\n\r\n\r\n	Allamenin burhan-i siddikin i&ccedil;in getirmiş olduğu beyanın &ouml;zeti şudur: &ldquo;Mutlak ger&ccedil;eklik (vakiiyet-i mutleka) kesinlikle zeval pezir (yokluğu kabul ediyor) değildir. Zeval pezir olmayan ve zevalı (yokluğu) mumtenii bizzat olan bir şeyin v&uuml;cudu vacibi ezelidir. Bu nedenle ger&ccedil;ekliğin aslı vacibi ezeli olacaktır. Bu durumda zeval pezir olan ger&ccedil;eklikler ve sınırlı mevcudatlar zeval pezir olmayan ger&ccedil;eğe dayanıyor&rdquo;.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Molla Sadranın Burhanı Sıddıkin Hakkındaki Takriri:\r\n\r\n\r\n	Sadrul Muteellihin &ldquo;hikmeti M&uuml;tealiye&rdquo; usullerine g&ouml;re ki bu usulleri kendisi beyan etmiştir, bu burhanı teybin ve takrir etmiş ve bu burhanı en muhkem delil ve siddikin kimselerin yolu olarak bilmiştir.[8] Onun burhanı bazı usullere bina edilmiştir ki ilkin bu usullerin a&ccedil;ıklanmasına ihtiya&ccedil; var. Dolayısıyla ilkin bu usulleri a&ccedil;ıklıyor ve daha sonra burhanın kendisini takrir ve tebyin edeceğiz.\r\n\r\n\r\n	6-1- Asaleti V&uuml;cut Ve Mahiyetin İtibari Oluşu: Zihnin &ouml;tesindeki dış &acirc;lemde her varlık tek bir ger&ccedil;eğe sahip ve bu ger&ccedil;ek dışında başka bir ger&ccedil;eği yoktur. Ama zihin dış &acirc;lemde var olan tek ger&ccedil;ekten v&uuml;cut ve mahiyet olmak &uuml;zere iki kavram (mefhum) algılıyor ve &uuml;retiyor. &Ouml;rneğin bir insan veya bir ağa&ccedil; dışsal iki b&ouml;l&uuml;me sahip değildir ki bu b&ouml;l&uuml;mlerinin birisine v&uuml;cut ismini diğer b&ouml;l&uuml;m&uuml;ne mahiyet ismini taksın. B&ouml;yle bir durum s&ouml;z konusu değildir. Ama zihinsel tahlilde ise her şeyin mahiyeti ve nitelikleri o şeyin v&uuml;cut ve oluşunun (buden) aslından farklıdır.\r\n\r\n\r\n	Şahsın veya ağacın &ldquo;mahiyeti&rdquo; ve &ldquo;nasıllığı&rdquo; dış &acirc;lemde oluğu şekliyle zihne geliyor. Ama onun zihindeki ve dışarıdaki v&uuml;cudu tamamen farklıdır. Dışsal ateş ve ağaca hamledilen eserler onların zihinsel varlıklarına hamledilmiyor. Buna binaen v&uuml;cut ile mahiyet başka bir ifadeyle v&uuml;cut (hesti) ve nedirlik (&ccedil;isti) bir birinden ayrı iki meseledir. Eğer v&uuml;cut olmazsa yaratıklardan hi&ccedil;birinin mahiyeti (nedirliği) şekillenmez. İnsan ve ağacın mahiyetini yokluk merhalesinden zuhur merhalesine &ccedil;ıkaran ger&ccedil;ek v&uuml;cuttur. V&uuml;cuttan olmazsa eşyaların mahiyetinin kendisi olmak veya olmamakla (buden ve nebuden) hi&ccedil; dışsal bir taalluku yoktur. &ldquo;el mahiyetu min haysu hiye leyset illa hiye la mevcudet&uuml;n ve la madumet&uuml;n= mahiyet mahiyet olma itibariyle kendisi dışında başka bir şey değildir ve mahiyet olma cihetiyle ne mevcuttur ne madumdur&rdquo;. Şey v&uuml;cut ile tahakkuk buluyor olması ve v&uuml;cudu kaldırmakla aradan yok olunması mahiyet değil onun dışındakinin asıl olduğuna delildir.\r\n\r\n\r\n	6-2- v&uuml;cuttaki Teşkik: Vahdeti teşkiki v&uuml;cut (v&uuml;cuttaki vahdet ve teşkik) şundan ibarettir: v&uuml;cut tek bir hakikat ve şiddet ve zaaf mertebelerine sahiptir. Vacibu&rsquo;l-v&uuml;cuttan&rdquo; tutun ta heyula (madde) denilen varlıkların her birisi sahip olduğu mertebe oranında v&uuml;cut hakikatine sahiptir. Yani b&uuml;t&uuml;n bu varlıklar v&uuml;cutta birbiriyle m&uuml;şterektir. Ama mertebe bakımından bir birinden farklılaşıyorlar.\r\n\r\n\r\n	6-3- Besatet-i V&uuml;cut: V&uuml;cut besit (m&uuml;rekep olmayan, eczadan ari) bir hakikattir ki ne c&uuml;z&rsquo;&uuml; vardır ve ne başka şeyin c&uuml;z&rsquo;&uuml;d&uuml;r. Zira v&uuml;cut dışında başka bir şey yoktur.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; 4- Malulun İlletine Oranla Bağın (rabt) ve muhta&ccedil;lığın Kendisidir: Molla Sadra illet ile Malul arasındaki ilişki ve rabıtayı fakirsel (fakri) bir ilişki şeklinde olduğu kanısındadır. Malul varlığının ve h&uuml;veytinin tamamını illetten aldığı i&ccedil;in bağımlı (rept) v&uuml;cuda sahiptir. İlletsiz olan v&uuml;cut sahibi değildir. Mutlak bir şekilde illete bağlıdır. Malul&uuml;n zatından sınırlılık, ihtiya&ccedil; ve fakirlik dışında başka hi&ccedil;bir şey beklememek gerekmektedir.\r\n\r\n\r\n	Bu usullere Dikkatle Molla Sedra Kendi Burhanını Ş&ouml;yle Takrir ve Tebyin Ediyor:\r\n\r\n\r\n	Anlatıldığı gibi v&uuml;cut dışsal, muşekkik ve besit bir hakikattir. V&uuml;cudun en şiddetli kemal derecesi ondan daha tam ve tamam olamayışı ve kendi zati dışında başka bir şeye bağlı ve m&uuml;teallik olmayışıdır. Buna binaen v&uuml;cut ya kendi dışındakilerden m&uuml;stağnidir veya zati itibariyle kendi dışındakine bağlı ve muhta&ccedil;tır. Birinci suretteki v&uuml;cut &ldquo;vacibul-v&uuml;cut&rsquo;tur&rdquo; ki kemalin nihai derecesidir, noksanlık ve yokluk kendisinde yoktur. İkinci suretteki v&uuml;cut muhta&ccedil; ve başkasına bağlı olduğu i&ccedil;in &ldquo;vacibul-v&uuml;cut&rdquo; yani varlığı zorunlu değildir. Belki zati itibariyle vacip olan varlığa bağımlıdır. &ldquo;vacibu&rsquo;l-v&uuml;cut&rdquo; dışında onun varlığını sağlayan ve v&uuml;cudunu ayakta tutan başka bir varlık s&ouml;z konusu değildir.[9] &nbsp;\r\n\r\n\r\n	Başka bir beyanla; Asaletu&rsquo;l v&uuml;cut esasınca eğer v&uuml;cut başkasından m&uuml;stağni olursa bizim maslubumuz ve isteğimiz h&acirc;sıl olmuş olur ve &ldquo;vacibul-v&uuml;cut&rdquo; ispat ediliyor. Ama eğer v&uuml;cut zati itibariyle m&uuml;stağni değilse bu durumda malul ve zati itibariyle m&uuml;stağni olan varlığa muhta&ccedil;tır. Zira zati itibariyle muhta&ccedil;, bağımlılığın aynısıdır. Dolayısıyla fakir ve bağımlı olan bir şeyin kendiliğinden tahakkuk bulması imk&acirc;nsızdır. B&ouml;yle bir varlık bağımsız, m&uuml;stağni ve tam olan bir varlığın olmaksızın var olması muhaldir&rdquo;.[10] &nbsp;\r\n\r\n\r\n	Şu noktanın hatırlatması lazım gelmektedir ki bu burhan İslam felsefesinde Allahın varlığını ispatlamak i&ccedil;in sunulan burhanlardan en muhkem ve en g&uuml;&ccedil;l&uuml; ve derin bir burhandır. Anlatıldığı gibi bu burhanı &ldquo;siddikin adıyla adlanmasının nedenlerinden birisi işte bu niteliktir. Konunun devamında burhani siddikin&rsquo;in diğer burhanlardan ayıran imtiyazları anlatmaya &ccedil;alışacağız. &nbsp;\r\n\r\n\r\n	Burhan-i Siddikin&rsquo;i Allah ı İspatlamak İ&ccedil;in Sunulan Diğer Burhanlardan Ayıran İmtiyazlar:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Burhani Siddikin Allah ı ispatlayan burhanlar i&ccedil;inde en muhkem burhandır ve metanet bakımından nihai derecededir. Kesinlik ve yakin bakımından da en y&uuml;cedir.\r\n	&nbsp;&nbsp;&nbsp; Bu burhan Allah ı tanımak i&ccedil;in belirtilen en değerli ve şerifli bir yoldur. Zira bu yolda v&uuml;cudun hakikatine dayanarak vacip olan Allah&rsquo;a varılıyor. V&uuml;cut da saf hayır ve diğer hayırların kaynağıdır. Allah&rsquo;ı tanıtan diğer burhan ve delillerde ise yaratıkların kendileri Allah ı ispatlamak i&ccedil;in vasıta kılınmışlardır. Oysaki onlar noksanlık ve yoklukla karışmışlardır.\r\n	&nbsp;&nbsp;&nbsp; Bu burhan en sade ve en besit (soyut, m&uuml;rekkeb olmayan) delildir. Zira vacip olan Allah&rsquo;ı, sıfatlarını, fiillerini tanımak i&ccedil;in devrin ve tesels&uuml;l&uuml;n iptaline ihtiya&ccedil; olmadığı gibi Allah dışında başka bir varlığı vasıta kılmaya da ihtiya&ccedil; yoktur.\r\n	&nbsp;&nbsp;&nbsp; V&uuml;cudun asıl ve besit (m&uuml;rekeb olmayışı) olmasının iktizası olan &ldquo;İmkan-i v&uuml;cudi&rsquo;den&rdquo; veya &ldquo;imk&acirc;n-i fakri&rdquo;den istifade edilmiştir. Meşşa hikmetinin y&ouml;nteminde ise bunun tersine imkan-i zatiden istifade edilmiştir.\r\n	&nbsp;&nbsp;&nbsp; Burhanı siddikin tek başına Hakkın zatini, zatin tevhidini, hakkın sıfatlarını, sıfatların tevhidi, hakkın fiillerinin ve tevhidi fiillerini tanımak i&ccedil;in yeterli geliyor ama diğer burhanlar ise bunu sağlayamıyor.\r\n	&nbsp;&nbsp;&nbsp; Bu burhan hazret-i bari&rsquo;i Teala&rsquo;nın v&uuml;cudunun aslını ispatlamanın yanı sıra &ldquo;hakkaiki hakikiye&rsquo;nin tevhidini de ispatlıyor ve a&ccedil;ıklıyor. Allahın ilim, kudret, irade ve kaymumiyet gibi diğer ilahi isimler ve g&uuml;zel sıfatlanırını&nbsp; da ispatlıyor.[11]\r\n\r\n\r\n	Sonu&ccedil;ta bilmemiz gerekir ki, burhan-i siddikin&rsquo;in &ouml;nemliliği ve değeri asıl itibariyle irfansal bir hakikate bina edilmektedir. Sırf zihinsel ve mefhumsal değildir. Burada siddikinden maksat da diğer varlıklardan hareketle Allaha giden kimseler değil bilakis Allahtan hareketle Allah dışındaki diğer varlıkları isbate giden kimselerdirler. (Başka bir ifadeyle; Allah&rsquo;ı baz (mihver) alarak Allah dışındaki diğer varlıkları O&rsquo;nun vasıtasıyla ispatlayan kimselerdir, diğer varlıkları baz alarak Allah&rsquo;ı ispatlayan kimseler değildir). Yani Allahın v&uuml;cudu onlar i&ccedil;in aşik&acirc;r olmuş dolayısıyla başkasını vasıta ederek onu ispatlamaya ihtiya&ccedil; duymuyorlar. Bilakis Allah dışındaki başka varlıklar ispatlanmaya muhta&ccedil; olduğunu s&ouml;ylerler. Marifet ve bilgi edinmek i&ccedil;in bu makam &uuml;st&uuml;n bir makamdır ki her kes i&ccedil;in h&acirc;sıl olmuyor. Bu hakikat ve yakinsel dayanakları işte budur. B&ouml;yleli bir marifet ve irfanın olmaksızın bu istidlal sadece yakinsel olan o hakikattin bir suretini ve formunu beyan ediyor. V&uuml;cut kavramı ve mefhumunun (saf v&uuml;cut) bedihiliği ve yakini oluşu v&uuml;cudun hakikatinin yakinliliğinin ve mutlaklığının yani Allah&rsquo;tan sadece bir suret g&ouml;steriyor. Hal b&ouml;yle olunca bu arada var olan farklılık mantıksal istidlal ile yakini g&ouml;r&uuml;m arasında var olan ihtilaf gibidir. Bu noktadan gafil kalmamak gerekir. Buna binaen siddikinlerin (imamlar ve arifler) bu t&uuml;r beyanında acaba bir t&uuml;r tezekk&uuml;r ve uyarmak mı var? Veya felsefi istidlallerin h&acirc;sılında dikkat ve teemm&uuml;l edilmesinin yeri midir? Akla gelen şu ki fesefeciler sadece irfani olan bu beyandan felsefi bir takrir ve beyan sunmuşlardır. Şayet irfansal olan ilkelerin hazfedilmesiyle bu t&uuml;r beyan kendi asıl muhtevasından boşalır oluyor.\r\n\r\n\r\n	Makalenin bu kısmında sıddıkin kimselerinin en kamil reel &ouml;rneği (misdakı) olan İmamların (a.s.) beyanlarından birka&ccedil; numune zikredeceğiz: Bu t&uuml;r s&ouml;zler şunu g&ouml;stermektedir ki Allah ı tanımak ve Onun marifeti (irfan) Onlar i&ccedil;in yaratıkları tanımaktan &ouml;ncelik taşımaktadır. Bu nedenden dolayıdır ki Allah hakkında vermiş oldukları beyanda Allah &ccedil;ok aşik&acirc;r bir asıldır. Tanınması başkaların vasıtasıyla sağlanan me&ccedil;hul bir varlık değildir. Bunun yanı sıra bu hakikate burhan ve felsefe yoluyla kavuşmamışlardır. Belki Allahın kendisini tanıtmakla Allah ı tanımışlardır. Siddikinlerin (imamlar ve Allahın velileri) bu beyanıyla burhan-i siddikinden buna benzer felsefi beyan arasında dakik bir fark var olmaktadır ki bu fark maksat olan hakikate varmak i&ccedil;in izlenen epistemolojik y&ouml;ntemden kaynaklamaktadır:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Bir rivayette Casulik imam Ali&rsquo;den (a.s.) ş&ouml;yle soruyor: Beni bilin&ccedil;lendir ki Allah&rsquo;ı Muhammedi tanıma yoluyla ya Muhammedi Allah vasıtasıyla? M&uuml;minlerin emiri cevabında ş&ouml;yle buyuruyor: &ldquo;Ben Allah ı Muhammed vasıtasıyla tanımadım belki Muhammedi (s.a.a.) Allah vasıtasıyla tanıdım&hellip; Allah kendi teatini melekler ilham ettiğinden anladım ki peygamber Allah&rsquo;ın &ouml;zel tedbiri altında olan yaratılmış bir varlıktır&rdquo;.[12]\r\n	&nbsp;&nbsp;&nbsp; İmam başka bir yerde ş&ouml;yle buyuruyor: &ldquo;Ben eşyayı g&ouml;rmeden &ouml;nce Allah ı g&ouml;r&uuml;yorum daha sonra eşyaları g&ouml;r&uuml;yorum&rdquo;.[13]\r\n	&nbsp;&nbsp;&nbsp; İmam H&uuml;seyin (a.s.) arefe duasında ş&ouml;yle buyuruyor: &ldquo;Acaba senin dışındakiler senden daha mı aşik&acirc;rdır ki onlar seni aşik&acirc;r etsinler? Ne zaman gaiptin ki ta delile muhta&ccedil; olasın ve delil sena delalet etsin, ne zaman uzaktın ki ta senin eserlerin sena getiren yol konumunda olsunlar, seni g&ouml;rmeyen g&ouml;zler k&ouml;r olsunlar&hellip;&rdquo;.[14]\r\n\r\n\r\n	Başka bir yerde ş&ouml;yle buyuruyor: &ldquo;Kendini her şeyde bana tanıttın ta ki her şeyde seni aşik&acirc;r g&ouml;rd&uuml;m. &Ouml;yle ise sensindir ki varlıkların her şeyini aşik&acirc;r eden&rdquo;.[15]&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] MUHAMMED, RIZAYİ, Muhammed, &ldquo;Mukayesei beyn burhan Sıddıkin-i Felasefe-i İslami ve V&uuml;cut Şınahti Felasefe-i Garbber ber İspat-i v&uuml;cud Huda&rdquo;, &ldquo;Feslname-i Kelam İslami&rdquo;, 1376 nın g&ouml;z&uuml;, sayı 23.\r\n\r\n\r\n	[2] SADRUDDİN ŞİRAZİ, Muhammed b. İbrahim, &ldquo;el-Hikmetu&rsquo;l-Mutealiye fil-Esfari&rsquo;l-Akliyeti&rsquo;l-Arba&rsquo;a&rdquo;, baskı, 3, Beyrut: darul-ihyaut-Turasil-Arabi, 1981 mildi, c, 6, s. 13.\r\n\r\n\r\n	[3] İbni Sina, &ldquo;el-İşaratu vet-Tenbihat&rdquo;, baskı, 1, Kum: neşri el-Belaga, 1375, s. 97-98.\r\n\r\n\r\n	[4] Şeyh-i İşrak, &ldquo;Hikmeti İşrak&rdquo; Hanri Korbun, baskı, 2, Tahran: M&uuml;esesei Mutalaat-i ve Tahkikati Ferhengi, 1373, s. 121.\r\n\r\n\r\n	[5] KAYSERİ, Muhammed Davut, &ldquo;Şerhi Fususi&rsquo;l-Hikem&rdquo;, baskı, 1, intş. İlmi ve ferhengi, 1375, s. 18.\r\n\r\n\r\n	[6] HEKİM SEBZEVARİ, &ldquo;et-Tahkikat Ala eş-Şevahidi&rsquo;r-Rububiye&rdquo;, baskı, 2, Meşhet: el-Merkezu ec-Camii linneşr, 1360, s. 461, 462.\r\n\r\n\r\n	[7] ALLAME TABATABAİ, &ldquo;Usuli Felsefe ve Revişi Realizm&rdquo;, Tahran: İntişarat-i Sedra, c. 5, s. 76-86.\r\n\r\n\r\n	[8] Esfar, c. 6, s. 13-14.\r\n\r\n\r\n	[9] Esfar, c. 6, s. 14-16.\r\n\r\n\r\n	[10] MİSBAH YEZDİ, Muhammed Taki, &ldquo;Talikai Nihayetu&rsquo;l-Hikme&rdquo;, Kum: M&uuml;esesei Der Rah Hak, 1405, hicri, kameri, s. 413.\r\n\r\n\r\n	[11] Esfar, c. 6, s. 24-26.\r\n\r\n\r\n	[12] MECLİSİ, Muhammed Bakır, &ldquo;Biharu&rsquo;l-Envar&rdquo;, Beyrut: M&uuml;esesei el-Vefa, 1404, kameri, (110 ciltlikli) c. 3, s. 272.\r\n\r\n\r\n	[13] MUSEVİ, Seyit Abbas, Ali, &ldquo;Şerh-i Nehc&uuml;l Balaga&rdquo;, baskı, 1, Beyrut. Darul-Mehacet&uuml;l-Beyda, 1376, şemsi, c. 5, s. 291.\r\n\r\n\r\n	[14] &ldquo;Biharu&rsquo;l-Envar&rdquo;, c. 64, s. 143.\r\n\r\n\r\n	[15] A.g.e.\r\n\r\n\r\n	&nbsp;'),(81,'tr86','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		&ldquo;Akıl&rdquo; kelimesi farklı metin ve ortamlarda farklı anlamlarda tefsir edilmiş. Bazen akıl &ouml;rfi bir tarife sahiptir. Akıllı insan ve akıllı kişiler anlamında kullanılmış. Bazen de aklın manası filozofların felsefi konularda s&ouml;ylemiş olduğu şey anlamında almışladır. Ş&ouml;yle tabir etmişlerdir ki felsefi konular akli konulardır. Akıl hakkında başka bir ıstılah da rivayet ve dini metinlerde s&ouml;z konudur.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Akıllı g&ouml;rd&uuml;ğ&uuml;m&uuml;z insanlar dinin kendisinden bahis ve teyit ettiği akıldan istifade edip etmedikleri bazen bizce belli değildir. (Zira) biz insanların akıllı bildiğimiz b&ouml;yleli insanlar asıl itibariyle hesap&ccedil;ı ve c&uuml;z&rsquo;i (ge&ccedil;ici) menfaatleri dikkate alan akla sahiptirler. Hesap&ccedil;ı olan bu akıl zorunlu olarak dini tanıyor ve insanı Allaha yaklaştırıyor anlamına gelmez.&nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Aklın Tarifi:</p>\r\n\r\n<p>\r\n	&ldquo;Akıl&rdquo; kelimesi farklı metinlerde ve farklı ortamlarda farklı tefsir edilmiştir. Bazen akıl &ouml;rfi bir tarife sahiptir. Akıllı insan ve akıllı kişiler anlamında alınmıştır. Bazen de aklın manası filozofların felsefi konularda s&ouml;ylemiş olduğu şeydir. Onlar ş&ouml;yle tabir ederler ki felsefi konular akli konulardır. Akıl hakkında başka bir ıstılah da rivayet ve dini anlamlar da var olmaktadır. Şimdi akıl i&ccedil;in var olan bu &uuml;&ccedil; tarifin beyanını ve aralarında ne gibi bir irtibat ve ilişkinin var olduğuna bakacağız. &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Filozofların felsefede konu ettikleri akıl k&uuml;lli ve t&uuml;mel şeyleri idrak eden bir yeti ve g&uuml;&ccedil;t&uuml;r. Filozofların tabirince akıl k&uuml;lli kavramları derk ediyor ve tikellerle her hangi bir işi yoktur. Haci Sebsevari&rsquo;nin (rh.a.) &ldquo;Şerhi Manzume&rdquo; adlı kitabındaki tabirince aklın, değişken ve tahavvul halinde olup aradan gitmeye mahkum olan tikel ve c&uuml;z&rsquo;i şeylerle her hangi bir işi olmaz. Ona g&ouml;re aklın k&uuml;lliyat ve t&uuml;mel kavramlarla işi vardır. Bu akıl hakkında var olan bir anlayıştır ki bu anlayışa g&ouml;re akıl hakikatları derk eden, anlayabilen bir yetidir. B&ouml;yle bir yetinin insanda var olduğu hakkında &ccedil;ok konuşmuşlardır.</p>\r\n\r\n<p>\r\n	Bu bağlamda Sadrul-M&uuml;teellihin (Mollah Sadra) (rh.a) konu hakkında delil getirmekle birlikte konuyu kurana dayandırmıştır. &ldquo;Allah sizi annelerinizin karnından &ccedil;ıkardı hi&ccedil;bir şey bilmiyordunuz&rdquo;.[1] İnsanın başlangıcı hi&ccedil;bir şey bilmiyor olmakla şekillenmiştir bu ayet gereğince. Onun hi&ccedil;bir bilgisi olmadan bu d&uuml;nya hayatına başlıyor. Diğer taraftan ş&ouml;yle buyuruyor. &ldquo;cin ve insi sadece ibadet etsinler diye yaratım&rdquo;.[2]</p>\r\n\r\n<p>\r\n	Sadrul-M&uuml;teellihin Mollah Sadra (rh.a) ş&ouml;yle devam diyor: insan ilk başta hi&ccedil;bir şey bilmiyordu, ama onun yaratılmasından g&uuml;d&uuml;len son ve nihai hedef ve nokta ibadettir. İbadette marifet ve bilgiye tabidir. Bilgi olmaksızın insan, onun yaratılmasından g&uuml;d&uuml;len hedefi yerine getiremez. Buna binaen başlangıcı mutlak cehillik ve sonu marifet ve marifet ve bilgi olan insanın kesinlikle bilgi ve marifet edinme yetisine sahip olması zorunludur. İşte molla Sadra kur&rsquo;anı kerim yoluyla insanın idrak etme yetisine sahip olduğunu ispatlıyor.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Rivayetlerde kullanılmış olan akıl ş&ouml;yledir: &ldquo;K&uuml;llema hekeme bihil-aklu hekeme bihiş-Şar&rsquo;u&rdquo; yani &ldquo;aklin h&uuml;k&uuml;m ettiği her şeye şer&rsquo;i de h&uuml;k&uuml;m eder&rdquo;. Acaba bu akıl felsefi aklın kendisi midir yoksa daha farklı bir akımlıdır? Konusunda genel anlamda filozoflar ve &ouml;zel anlamda teolojik filozofların ısrarla vurguladığı şey şudur ki bu akıl felsefi akıldır. Rivayetlerin akıl hakkındaki tabir şudur: &ldquo;Ma ubide bihi&rsquo;r-Rahman vektusibe bihi&rsquo;l-cinan&rdquo;[3] yani &ldquo;akıl kendisiyle Rahmana ibadet edilen ve cennet kazanılan bir şeydir&rdquo;. Yani insanı saadetine kavuşturabilen bir hakikattir. Rivayetlerde &ldquo;akıl&rdquo; kelimesi &ldquo;cehl&rdquo; kelimesi karşıtı olarak kullanılmıştır. Usulu&rsquo;l- Kafi&rdquo; kitabında &ldquo;kitabu akl ve cehl&rdquo; unvanı altında akıl ve cehl konu edilmiştir. Yani aklın karşıtı olarak &ldquo;cehl&rdquo; zikredilmiştir. elbette bu tabir rivayetlerden alıntı yapılmıştır. Hişamdan akıl ve cehlin orduları hakkında meşhur bir rivayet nakledilmiştir. İmam Humeyni (rh.a.) &ldquo;Akıl Ve Cehlin Orduları&rdquo;[4] unvanı altında bir kitap telif etmiş ve bu kitapta imam Kazım&rsquo;dan (a.s.) gelen rivayeti şerh ve tahlil etmiştir. Bu algıya g&ouml;re akıl, insanı Allaha yakınlaştıran bir varlık ve yetidir. Buna binaen akıllı denilen bir kimse Allahın arkasından giden, ona ibadet eden bir kimsedir. Allahın arkasından gitmeyen, Allaha ibadet etmeyen bir kimse asıl itibariyle akıldan hi&ccedil;bir pay almış değildir. Kur&rsquo;anı kerim &ldquo;onların ekseriyeti akıl etmezler&rdquo;[5] diyorsa işte bu hakikate işarettir. Yani insanların ekseriyeti bu akıldan yararlanmış değildirler anlamındadır.&nbsp;&nbsp; &nbsp;<br />\r\n	&nbsp;&nbsp;&nbsp; Ama &ouml;rfi akıl ki &ndash;&ouml;zellikle g&uuml;n&uuml;m&uuml;zde akli felsefi k&uuml;lt&uuml;r&uuml;nde bu akıl s&ouml;z konusudur- biz ona hesap&ccedil;ı akıl diyoruz, maslahat&ccedil;ı d&uuml;nyevi akıldır. Şahsi menfaatini &ccedil;ok k&uuml;&ccedil;&uuml;k ve sınırlı derecede anlayan bir akıldır. O denli sınırlılığa dalan bir akıl insanı &ccedil;ok b&uuml;y&uuml;k faydalardan gafil bırakır. Bu da onun &ccedil;ok k&uuml;&ccedil;&uuml;k ve az menfaatlere haddinden fazla dikkat ettiği i&ccedil;indir. Zira b&uuml;y&uuml;k menfaatlerine tevecc&uuml;h etmiyor. Bu akıl hesap&ccedil;ı akıldır. İşte &ouml;rfte, falankes akıllıdır halk akıllıdır denildiğinde bu akla işarettir. Akıllıdırlar yani hesap&ccedil;ıdırlar ve karını, zararını ve şahsi menfaatini derk ediyorlar. Batı felsefesi daha fazla bu akıl ile &ccedil;alışıyor. Onların kendisinden bahis ettikleri akıl &ouml;zellikle R&ouml;nesans&rsquo;tan sonra bu hesap&ccedil;ı akıldır.</p>\r\n\r\n<p>\r\n	Sadrul-M&uuml;teellihin Mollah Sadra (rh.a) &ldquo;Şerh-i Usuli Kafi&rdquo; adlı eserinde akıl i&ccedil;in farklı mertebeler ve farklı manalar zikrediyor. Akıl mertebelere sahip olduğu kesin ve yakinidir. Bir tabirle akıl i&ccedil;in zikir edilen şu &uuml;&ccedil; manayı aklın mertebeleri olarak telaki edebiliyoruz. Yani aklın bir mertebesi hesap&ccedil;ı akıldır ki tikel ve c&uuml;z&rsquo;i menfaatleri derk ediyor. Her ne kadar filozoflarca bu akla ger&ccedil;ekten akıl denilmez. Zira onlarca akıl c&uuml;z&rsquo;iyatlarla uğraşmaz. Evet! Eğer akıl felsefi anlamda ki kendisi de akli nazari ve akli ameli olmak &uuml;zere iki kısma ayrılıyor. Akli nazari teorik alandaki işlerle uğraşır ve akli ameli pratik alandaki şeylerle; ahlak, siyaset ve&hellip; uğraşıyor ve eski felsefede kendisinden bahis ediliyordu, işte burada tikelleri anlayan şeklinde s&ouml;z konusu edilen akıl felsefedeki akli ameliyeye giriyor. Şimdi burada akıl i&ccedil;in zikir edilen anlamları tahlil ettikten sonra sorunun kendisine d&ouml;n&uuml;yoruz. Yani eğer akıl dini teyit ediyor ise neden akıllı olan insanlar vardır ki dindar değil ve hi&ccedil;bir dine girmemişlerdir? Eğer sorulan soruya kısa bir cevap vermek istesek şunu s&ouml;ylemek gerekir: Akıllı g&ouml;rd&uuml;ğ&uuml;m&uuml;z insanlar dinin kendisinden bahis ve teyit ettiği akıldan istifade edip etmedikleri belli değildir. B&ouml;yleli insanlar hesap&ccedil;ı ve c&uuml;zi menfaatleri dikkate alan akla sahiptirler. Hesap&ccedil;ı olan bu akıl zorunlu olarak dini tanıyor ve insanı Allaha yakınlaştırıyor anlamına gelmez. Bir &uuml;stadın s&ouml;ylemiş olduğu gibi insanlar bir şeye sahip değildirler. Ama hi&ccedil; kimse bir şey i&ccedil;in biz eksiğiz demiyor oda akıldır. Benim aklım eksiktir diyen hi&ccedil; kimseyi bulamazsın. Hepsi akli k&uuml;lle sahip olduğunu iddia ediyor. Ama bir şey vardır ki Allah onu eksiksiz bir şekilde insana vermemiş ama s&uuml;rekli ağlıyor. Oda sıhhat ve selamettir. İnsanların &ccedil;oğu bizim halimiz iyi değildir diyor. K&uuml;&ccedil;&uuml;k bir hastalıkları vardır ama g&ouml;zlerinde &ccedil;ok b&uuml;y&uuml;t&uuml;yorlar. Ama o kadar selametleri ve sıhhatleri vardır ki onları g&ouml;rmezden gelir. Buna binaen herkesin sahip olduğunu iddia eden akıl hesap&ccedil;ı akıldır. Hesap&ccedil;ı akıl zorunlu olarak dini tanıyor ve insanı Allaha yakınlaştırıyor anlamına gelmez. Bu akıl k&uuml;&ccedil;&uuml;k ve c&uuml;zi menfaatleri g&ouml;r&uuml;r. Eğer y&uuml;kselirse ve eğer s&ouml;z konusu insan bir basamak yukarıya &ccedil;ıkar ve daha k&uuml;lli mefhum ve kavramları derk eder derecesine ulaşır ve daha y&uuml;ksek bir makamdan v&uuml;cut ger&ccedil;eğine bakarsa o zaman daha b&uuml;y&uuml;k menfaatleri g&ouml;rebilir. Daha b&uuml;y&uuml;k olan menfaatleri g&ouml;ren bir kimse bu aklı bulur. İşte bu akıl hakkında ş&ouml;yle; &ldquo;onunla rahmana ibadet edilir, cennet kazanılır&rdquo; denilmiş akıldır. Bu akıl Allah&rsquo;ı arayan akıldır. Bu akıl rivayetlerin tabiriyle Allah onu yaratığında &ldquo;ona, git dedi gitti ve ona gel dedi geldi&rdquo; yani muti olan akıldır. Allaha muti olan akıldır. Bu akıl insan-i kamil ve İmam zamanın (a.f.) sahip olduğu akıldır. Masumler bu akla sahiptirler. İnsan bu akla yaklaştığı oranda Allahın feyizlerinden, ilahi marifetten yararlanabilir.</p>\r\n\r\n<p>\r\n	&nbsp;\r\n	<p>\r\n		&nbsp;----------------</p>\r\n</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	[1] Nahl, 78.</p>\r\n\r\n<p>\r\n	[2] Zariyat, 56.</p>\r\n\r\n<p>\r\n	[3] Kuleyni, &ldquo;Usulu&rsquo;l- Kafi&rdquo;, Tahran: Darul-Kutubul- İslamiye, 1365, hic., şemsi, c. 1, s.11.</p>\r\n\r\n<p>\r\n	[4] Kuleyni, &ldquo;Usulu&rsquo;l- Kafi&rdquo;, Tahran: Darul-Kutubul- İslamiye, 1365, hic., şemsi, c. 1, s.10.</p>\r\n\r\n<p>\r\n	[5] Maide, 103; Ankebut, 63; Hucerat, 4.</p>\r\n','&ldquo;Akıl&rdquo; kelimesi farklı metin ve ortamlarda farklı anlamlarda tefsir edilmiş. Bazen akıl &ouml;rfi bir tarife sahiptir. Akıllı insan ve akıllı kişiler anlamında kullanılmış. Bazen de aklın manası filozofların felsefi konularda s&ouml;ylemiş olduğu şey anlamında almışladır. Ş&ouml;yle tabir etmişlerdir ki felsefi konular akli konulardır. Akıl hakkında başka bir ıstılah da rivayet ve dini metinlerde s&ouml;z konudur.\r\n\r\n	\r\n		Akıllı g&ouml;rd&uuml;ğ&uuml;m&uuml;z insanlar dinin kendisinden bahis ve teyit ettiği akıldan istifade edip etmedikleri bazen bizce belli değildir. (Zira) biz insanların akıllı bildiğimiz b&ouml;yleli insanlar asıl itibariyle hesap&ccedil;ı ve c&uuml;z&rsquo;i (ge&ccedil;ici) menfaatleri dikkate alan akla sahiptirler. Hesap&ccedil;ı olan bu akıl zorunlu olarak dini tanıyor ve insanı Allaha yaklaştırıyor anlamına gelmez.&nbsp;','&nbsp;Aklın Tarifi:\r\n\r\n\r\n	&ldquo;Akıl&rdquo; kelimesi farklı metinlerde ve farklı ortamlarda farklı tefsir edilmiştir. Bazen akıl &ouml;rfi bir tarife sahiptir. Akıllı insan ve akıllı kişiler anlamında alınmıştır. Bazen de aklın manası filozofların felsefi konularda s&ouml;ylemiş olduğu şeydir. Onlar ş&ouml;yle tabir ederler ki felsefi konular akli konulardır. Akıl hakkında başka bir ıstılah da rivayet ve dini anlamlar da var olmaktadır. Şimdi akıl i&ccedil;in var olan bu &uuml;&ccedil; tarifin beyanını ve aralarında ne gibi bir irtibat ve ilişkinin var olduğuna bakacağız. &nbsp;\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Filozofların felsefede konu ettikleri akıl k&uuml;lli ve t&uuml;mel şeyleri idrak eden bir yeti ve g&uuml;&ccedil;t&uuml;r. Filozofların tabirince akıl k&uuml;lli kavramları derk ediyor ve tikellerle her hangi bir işi yoktur. Haci Sebsevari&rsquo;nin (rh.a.) &ldquo;Şerhi Manzume&rdquo; adlı kitabındaki tabirince aklın, değişken ve tahavvul halinde olup aradan gitmeye mahkum olan tikel ve c&uuml;z&rsquo;i şeylerle her hangi bir işi olmaz. Ona g&ouml;re aklın k&uuml;lliyat ve t&uuml;mel kavramlarla işi vardır. Bu akıl hakkında var olan bir anlayıştır ki bu anlayışa g&ouml;re akıl hakikatları derk eden, anlayabilen bir yetidir. B&ouml;yle bir yetinin insanda var olduğu hakkında &ccedil;ok konuşmuşlardır.\r\n\r\n\r\n	Bu bağlamda Sadrul-M&uuml;teellihin (Mollah Sadra) (rh.a) konu hakkında delil getirmekle birlikte konuyu kurana dayandırmıştır. &ldquo;Allah sizi annelerinizin karnından &ccedil;ıkardı hi&ccedil;bir şey bilmiyordunuz&rdquo;.[1] İnsanın başlangıcı hi&ccedil;bir şey bilmiyor olmakla şekillenmiştir bu ayet gereğince. Onun hi&ccedil;bir bilgisi olmadan bu d&uuml;nya hayatına başlıyor. Diğer taraftan ş&ouml;yle buyuruyor. &ldquo;cin ve insi sadece ibadet etsinler diye yaratım&rdquo;.[2]\r\n\r\n\r\n	Sadrul-M&uuml;teellihin Mollah Sadra (rh.a) ş&ouml;yle devam diyor: insan ilk başta hi&ccedil;bir şey bilmiyordu, ama onun yaratılmasından g&uuml;d&uuml;len son ve nihai hedef ve nokta ibadettir. İbadette marifet ve bilgiye tabidir. Bilgi olmaksızın insan, onun yaratılmasından g&uuml;d&uuml;len hedefi yerine getiremez. Buna binaen başlangıcı mutlak cehillik ve sonu marifet ve marifet ve bilgi olan insanın kesinlikle bilgi ve marifet edinme yetisine sahip olması zorunludur. İşte molla Sadra kur&rsquo;anı kerim yoluyla insanın idrak etme yetisine sahip olduğunu ispatlıyor.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Rivayetlerde kullanılmış olan akıl ş&ouml;yledir: &ldquo;K&uuml;llema hekeme bihil-aklu hekeme bihiş-Şar&rsquo;u&rdquo; yani &ldquo;aklin h&uuml;k&uuml;m ettiği her şeye şer&rsquo;i de h&uuml;k&uuml;m eder&rdquo;. Acaba bu akıl felsefi aklın kendisi midir yoksa daha farklı bir akımlıdır? Konusunda genel anlamda filozoflar ve &ouml;zel anlamda teolojik filozofların ısrarla vurguladığı şey şudur ki bu akıl felsefi akıldır. Rivayetlerin akıl hakkındaki tabir şudur: &ldquo;Ma ubide bihi&rsquo;r-Rahman vektusibe bihi&rsquo;l-cinan&rdquo;[3] yani &ldquo;akıl kendisiyle Rahmana ibadet edilen ve cennet kazanılan bir şeydir&rdquo;. Yani insanı saadetine kavuşturabilen bir hakikattir. Rivayetlerde &ldquo;akıl&rdquo; kelimesi &ldquo;cehl&rdquo; kelimesi karşıtı olarak kullanılmıştır. Usulu&rsquo;l- Kafi&rdquo; kitabında &ldquo;kitabu akl ve cehl&rdquo; unvanı altında akıl ve cehl konu edilmiştir. Yani aklın karşıtı olarak &ldquo;cehl&rdquo; zikredilmiştir. elbette bu tabir rivayetlerden alıntı yapılmıştır. Hişamdan akıl ve cehlin orduları hakkında meşhur bir rivayet nakledilmiştir. İmam Humeyni (rh.a.) &ldquo;Akıl Ve Cehlin Orduları&rdquo;[4] unvanı altında bir kitap telif etmiş ve bu kitapta imam Kazım&rsquo;dan (a.s.) gelen rivayeti şerh ve tahlil etmiştir. Bu algıya g&ouml;re akıl, insanı Allaha yakınlaştıran bir varlık ve yetidir. Buna binaen akıllı denilen bir kimse Allahın arkasından giden, ona ibadet eden bir kimsedir. Allahın arkasından gitmeyen, Allaha ibadet etmeyen bir kimse asıl itibariyle akıldan hi&ccedil;bir pay almış değildir. Kur&rsquo;anı kerim &ldquo;onların ekseriyeti akıl etmezler&rdquo;[5] diyorsa işte bu hakikate işarettir. Yani insanların ekseriyeti bu akıldan yararlanmış değildirler anlamındadır.&nbsp;&nbsp; &nbsp;\r\n	&nbsp;&nbsp;&nbsp; Ama &ouml;rfi akıl ki &ndash;&ouml;zellikle g&uuml;n&uuml;m&uuml;zde akli felsefi k&uuml;lt&uuml;r&uuml;nde bu akıl s&ouml;z konusudur- biz ona hesap&ccedil;ı akıl diyoruz, maslahat&ccedil;ı d&uuml;nyevi akıldır. Şahsi menfaatini &ccedil;ok k&uuml;&ccedil;&uuml;k ve sınırlı derecede anlayan bir akıldır. O denli sınırlılığa dalan bir akıl insanı &ccedil;ok b&uuml;y&uuml;k faydalardan gafil bırakır. Bu da onun &ccedil;ok k&uuml;&ccedil;&uuml;k ve az menfaatlere haddinden fazla dikkat ettiği i&ccedil;indir. Zira b&uuml;y&uuml;k menfaatlerine tevecc&uuml;h etmiyor. Bu akıl hesap&ccedil;ı akıldır. İşte &ouml;rfte, falankes akıllıdır halk akıllıdır denildiğinde bu akla işarettir. Akıllıdırlar yani hesap&ccedil;ıdırlar ve karını, zararını ve şahsi menfaatini derk ediyorlar. Batı felsefesi daha fazla bu akıl ile &ccedil;alışıyor. Onların kendisinden bahis ettikleri akıl &ouml;zellikle R&ouml;nesans&rsquo;tan sonra bu hesap&ccedil;ı akıldır.\r\n\r\n\r\n	Sadrul-M&uuml;teellihin Mollah Sadra (rh.a) &ldquo;Şerh-i Usuli Kafi&rdquo; adlı eserinde akıl i&ccedil;in farklı mertebeler ve farklı manalar zikrediyor. Akıl mertebelere sahip olduğu kesin ve yakinidir. Bir tabirle akıl i&ccedil;in zikir edilen şu &uuml;&ccedil; manayı aklın mertebeleri olarak telaki edebiliyoruz. Yani aklın bir mertebesi hesap&ccedil;ı akıldır ki tikel ve c&uuml;z&rsquo;i menfaatleri derk ediyor. Her ne kadar filozoflarca bu akla ger&ccedil;ekten akıl denilmez. Zira onlarca akıl c&uuml;z&rsquo;iyatlarla uğraşmaz. Evet! Eğer akıl felsefi anlamda ki kendisi de akli nazari ve akli ameli olmak &uuml;zere iki kısma ayrılıyor. Akli nazari teorik alandaki işlerle uğraşır ve akli ameli pratik alandaki şeylerle; ahlak, siyaset ve&hellip; uğraşıyor ve eski felsefede kendisinden bahis ediliyordu, işte burada tikelleri anlayan şeklinde s&ouml;z konusu edilen akıl felsefedeki akli ameliyeye giriyor. Şimdi burada akıl i&ccedil;in zikir edilen anlamları tahlil ettikten sonra sorunun kendisine d&ouml;n&uuml;yoruz. Yani eğer akıl dini teyit ediyor ise neden akıllı olan insanlar vardır ki dindar değil ve hi&ccedil;bir dine girmemişlerdir? Eğer sorulan soruya kısa bir cevap vermek istesek şunu s&ouml;ylemek gerekir: Akıllı g&ouml;rd&uuml;ğ&uuml;m&uuml;z insanlar dinin kendisinden bahis ve teyit ettiği akıldan istifade edip etmedikleri belli değildir. B&ouml;yleli insanlar hesap&ccedil;ı ve c&uuml;zi menfaatleri dikkate alan akla sahiptirler. Hesap&ccedil;ı olan bu akıl zorunlu olarak dini tanıyor ve insanı Allaha yakınlaştırıyor anlamına gelmez. Bir &uuml;stadın s&ouml;ylemiş olduğu gibi insanlar bir şeye sahip değildirler. Ama hi&ccedil; kimse bir şey i&ccedil;in biz eksiğiz demiyor oda akıldır. Benim aklım eksiktir diyen hi&ccedil; kimseyi bulamazsın. Hepsi akli k&uuml;lle sahip olduğunu iddia ediyor. Ama bir şey vardır ki Allah onu eksiksiz bir şekilde insana vermemiş ama s&uuml;rekli ağlıyor. Oda sıhhat ve selamettir. İnsanların &ccedil;oğu bizim halimiz iyi değildir diyor. K&uuml;&ccedil;&uuml;k bir hastalıkları vardır ama g&ouml;zlerinde &ccedil;ok b&uuml;y&uuml;t&uuml;yorlar. Ama o kadar selametleri ve sıhhatleri vardır ki onları g&ouml;rmezden gelir. Buna binaen herkesin sahip olduğunu iddia eden akıl hesap&ccedil;ı akıldır. Hesap&ccedil;ı akıl zorunlu olarak dini tanıyor ve insanı Allaha yakınlaştırıyor anlamına gelmez. Bu akıl k&uuml;&ccedil;&uuml;k ve c&uuml;zi menfaatleri g&ouml;r&uuml;r. Eğer y&uuml;kselirse ve eğer s&ouml;z konusu insan bir basamak yukarıya &ccedil;ıkar ve daha k&uuml;lli mefhum ve kavramları derk eder derecesine ulaşır ve daha y&uuml;ksek bir makamdan v&uuml;cut ger&ccedil;eğine bakarsa o zaman daha b&uuml;y&uuml;k menfaatleri g&ouml;rebilir. Daha b&uuml;y&uuml;k olan menfaatleri g&ouml;ren bir kimse bu aklı bulur. İşte bu akıl hakkında ş&ouml;yle; &ldquo;onunla rahmana ibadet edilir, cennet kazanılır&rdquo; denilmiş akıldır. Bu akıl Allah&rsquo;ı arayan akıldır. Bu akıl rivayetlerin tabiriyle Allah onu yaratığında &ldquo;ona, git dedi gitti ve ona gel dedi geldi&rdquo; yani muti olan akıldır. Allaha muti olan akıldır. Bu akıl insan-i kamil ve İmam zamanın (a.f.) sahip olduğu akıldır. Masumler bu akla sahiptirler. İnsan bu akla yaklaştığı oranda Allahın feyizlerinden, ilahi marifetten yararlanabilir.\r\n\r\n\r\n	&nbsp;\r\n	\r\n		&nbsp;----------------\r\n\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	[1] Nahl, 78.\r\n\r\n\r\n	[2] Zariyat, 56.\r\n\r\n\r\n	[3] Kuleyni, &ldquo;Usulu&rsquo;l- Kafi&rdquo;, Tahran: Darul-Kutubul- İslamiye, 1365, hic., şemsi, c. 1, s.11.\r\n\r\n\r\n	[4] Kuleyni, &ldquo;Usulu&rsquo;l- Kafi&rdquo;, Tahran: Darul-Kutubul- İslamiye, 1365, hic., şemsi, c. 1, s.10.\r\n\r\n\r\n	[5] Maide, 103; Ankebut, 63; Hucerat, 4.'),(82,'tr85','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bu kur&rsquo;an&rsquo;sal bir kavramdır. Allahu Teala kuranı kerimde ş&ouml;yle buyuruyor: &ldquo;<em>nesullahe fe nesiyehu; onlar Allahı unuttular, &ouml;yle ise Allah (da) onları unuttu</em>&rdquo;. Bunun anlamı şudur: D&uuml;nyada bazı insanlar Allah ı unuttukları i&ccedil;in Allah da onları kıyamet g&uuml;n&uuml;nde unuttur. Yani bunlara tevecc&uuml;h etmiyor, kıyametin hayırlarından ve bereketlerinden mahrum bırakılıyorlar.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Bu kur&rsquo;an&rsquo;sal bir kavramdır. Allahu Teala kuranı kerimde ş&ouml;yle buyuruyor: &ldquo;nesullahe fe nesiyehu; onlar Allahı unuttular, &ouml;yle ise Allah (da) onları unuttu&rdquo;.[1] İmam Rıza&rsquo;dan (a.s.) b&ouml;yle bir şey nasıl m&uuml;mk&uuml;n olabilir? Diye sordular. Hazret ş&ouml;yle buyurdu: &ldquo;Allah unutmuyor, Allah hakkında sehiv ve nisyan anlamsızdır. Allah mutlak ilimdir, unutkanlık Allah hakkında anlamsızdır. İnsan bir şey hakkında sahip olduğu ilim ve bilgiden gafil kalabilir. Sahip olduğu o bilgi aklından gidebilir. &Ouml;yle ise Allah hakkında sehiv ve nisyan ne anlama geliyor? İmam ş&ouml;yle buyurdu: Anlamı şudur ki onlar d&uuml;nyada Allah ı unuttukları i&ccedil;in Allah da onları kıyamette unuttur; yani bunlara tevecc&uuml;h etmiyor, kıyametin hayırlarından ve bereketlerinden mahrum bırakıyor&rdquo;.[2]&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Burada birka&ccedil; noktayı hatırlatmak zaruridir:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Kıyametten bahis edildiği vakit zihnimize ş&ouml;yle bir tasavvurun şekillenmesi m&uuml;mk&uuml;nd&uuml;r ki kıyamet tarihin ileriki d&ouml;nemlerde tahakkuk bulacak bir hadisedir. Bizim şimdiki g&uuml;n&uuml;m&uuml;zle irtibatı yoktur. Bu konu bir anlamda doğrudur ama bir başka anlamda ise doğru değildir. Bir anlamda kıyamet bu d&uuml;nyanın batınıdır ve bizim kıyametimiz şimdi şekillenmiş durumdadır. Zira bizim işleyeceklerimiz amel ve eylemlerin batını şimdide var olmaktadır. Buna binaen eğer insan Allah ı unutur ve ondan gafil kalırsa bu gaflet zamanın ge&ccedil;mesiyle a&ccedil;ığa &ccedil;ıkacaktır. İnsan defi olarak yoldan &ccedil;ıkıp sapmıyor. &ndash;Elbette birisi istisnaen b&ouml;yle olabilir-. İnsan yavaş yavaş haktan fasıla alır. Sonra &ccedil;ok uzaklaşır. Bu nedenle eğer ş&ouml;yle denilirse; &ldquo;insan her lahzada Allaha tevecc&uuml;h etmeli ve eğer (Allah g&ouml;stermesin) kendisi i&ccedil;in bir lahza gaflet h&acirc;sıl oldu hemen onu c&uuml;bran ve telafi etlmelidir&rdquo;,&nbsp; şunun i&ccedil;indir ki Allah ile olan zaviye ve a&ccedil;ının fazlalaşmaması i&ccedil;indir. İnsan denen varlık hata ve nisyan merkezidir. Daimi olarak hata yapar ve aklından gider. Zaten bunun i&ccedil;indir ki rabbimiz tarafından t&ouml;vbe teşri edilmiştir.<br />\r\n	&nbsp;&nbsp;&nbsp; T&ouml;vbe daimi yapılması gereken bir eylem ve ameldir. Yani insanın işleyeceği her g&uuml;nah i&ccedil;in t&ouml;vbe de yapması gerekir. Rivayet tabirince hi&ccedil;bir g&uuml;nahı t&ouml;vbesiz bırakmayınız. Yani her ne zaman insan g&uuml;nah işlemeye m&uuml;ptela olursa t&ouml;vbe etmelidir. T&ouml;vbe ne demektir? T&ouml;vbenin manası pişmanlıktır; yani ben yapmış olduğum amel ve eylemden pişmanım ve daha o işi yapmamak i&ccedil;in karar aldım anlamındadır. Ama eğer insanın ayağı bir daha kayar ve g&uuml;naha bulaşırsa tekrar t&ouml;vbe etmelidir. İnsan t&ouml;vbe ettiği her seferinde zahiri bir t&ouml;vbe yapmak i&ccedil;in değil ger&ccedil;ek bir t&ouml;vbe etmek i&ccedil;in uğraşmalıdır. Hazret Ayetullah-il Uzma Behauddin&rsquo;in (rh.a) tabirince Allahın cilvesiyle oynayıp t&ouml;vbe, t&ouml;vbenin figan edecek (değersiz) duruma getirilmemelidir.&nbsp; T&ouml;vbe, nesuh ve ger&ccedil;ek&ccedil;i bir t&ouml;vbe olmalıdır. T&ouml;vbe insanın Allahtan fasıla almasını engelliyor. Ama eğer insan yavaş yavaş a&ccedil;ısını ve zaviyeyi genişletse &ouml;yle bir yere varıyor ki artık Allah ı unuttur ve Allah&rsquo;tan gafil kalır. Artık Allaha olan ihtiya&ccedil; hissini kayıp eder. Allaha muhta&ccedil; olduğu hissini kayıp eden insan hakikatte varlığının ve v&uuml;cudunun tamamı Allaha muhta&ccedil;lığın kendisi olduğunun farkında değildir. &ldquo;Ey insanlar siz fakir ve Allaha muhta&ccedil;sınız ve Allah zengin ve Hamit (&ouml;v&uuml;l&uuml;r hamt edilen) tir&rdquo;.[3] Bizim b&uuml;t&uuml;n v&uuml;cudumuz fakrın aynısıdır. İnsan o kadar zayıftır ki en k&uuml;&ccedil;&uuml;k bir şey onu ayaktan edebilir. Tarihte ş&ouml;yle nakledilmiştir ki bir sivrisinek Nemrud&rsquo;un burnuna girdi sahip olduğu t&uuml;m g&uuml;ce rağmen onu yok etti. Bu insanın ne kadar zayıf olduğu i&ccedil;in ap a&ccedil;ık bir delildir. Evet! İnsan Allahtan gafil ve Allah ı unutabilir. Allah da onu unutur. İşte Allahın insanı unutması insan i&ccedil;in en b&uuml;y&uuml;k ilahi bir azaptır. Hazreti Ayetullahi&rsquo;l - Uzma Behauddin&rsquo;in (rh.a) bu bağlamda ş&ouml;yle buyuruyor: &ldquo;Eğer biz bir lahza kendi halimizle baş başa bırakılır en k&ouml;t&uuml; insanlardan daha iyi olacağımız kesinlikle belli olmaz. Yani eğer biz iyi isek ve bazı iyi y&ouml;nlerimiz var ise ilahi muhafaza ve ilahi fazl sayesindendir ki Allah bize inayet etmiştir. Eğer Allah bir lahza bizi bize bıraksa bizde yıkılacağız.&nbsp;&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Tevbe, 67.</p>\r\n\r\n<p>\r\n	[2] MECLİSİ, Muhammed Bakır, &ldquo;Biharu&rsquo;l-Envar&rdquo;, Beyrut: M&uuml;esesetu&rsquo;l-Vefa, 1404, kameri, c. 4, s. 64.</p>\r\n\r\n<p>\r\n	[3] Fatır, 15.</p>\r\n','Bu kur&rsquo;an&rsquo;sal bir kavramdır. Allahu Teala kuranı kerimde ş&ouml;yle buyuruyor: &ldquo;nesullahe fe nesiyehu; onlar Allahı unuttular, &ouml;yle ise Allah (da) onları unuttu&rdquo;. Bunun anlamı şudur: D&uuml;nyada bazı insanlar Allah ı unuttukları i&ccedil;in Allah da onları kıyamet g&uuml;n&uuml;nde unuttur. Yani bunlara tevecc&uuml;h etmiyor, kıyametin hayırlarından ve bereketlerinden mahrum bırakılıyorlar.','&nbsp;Bu kur&rsquo;an&rsquo;sal bir kavramdır. Allahu Teala kuranı kerimde ş&ouml;yle buyuruyor: &ldquo;nesullahe fe nesiyehu; onlar Allahı unuttular, &ouml;yle ise Allah (da) onları unuttu&rdquo;.[1] İmam Rıza&rsquo;dan (a.s.) b&ouml;yle bir şey nasıl m&uuml;mk&uuml;n olabilir? Diye sordular. Hazret ş&ouml;yle buyurdu: &ldquo;Allah unutmuyor, Allah hakkında sehiv ve nisyan anlamsızdır. Allah mutlak ilimdir, unutkanlık Allah hakkında anlamsızdır. İnsan bir şey hakkında sahip olduğu ilim ve bilgiden gafil kalabilir. Sahip olduğu o bilgi aklından gidebilir. &Ouml;yle ise Allah hakkında sehiv ve nisyan ne anlama geliyor? İmam ş&ouml;yle buyurdu: Anlamı şudur ki onlar d&uuml;nyada Allah ı unuttukları i&ccedil;in Allah da onları kıyamette unuttur; yani bunlara tevecc&uuml;h etmiyor, kıyametin hayırlarından ve bereketlerinden mahrum bırakıyor&rdquo;.[2]&nbsp; &nbsp;\r\n\r\n\r\n	Burada birka&ccedil; noktayı hatırlatmak zaruridir:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Kıyametten bahis edildiği vakit zihnimize ş&ouml;yle bir tasavvurun şekillenmesi m&uuml;mk&uuml;nd&uuml;r ki kıyamet tarihin ileriki d&ouml;nemlerde tahakkuk bulacak bir hadisedir. Bizim şimdiki g&uuml;n&uuml;m&uuml;zle irtibatı yoktur. Bu konu bir anlamda doğrudur ama bir başka anlamda ise doğru değildir. Bir anlamda kıyamet bu d&uuml;nyanın batınıdır ve bizim kıyametimiz şimdi şekillenmiş durumdadır. Zira bizim işleyeceklerimiz amel ve eylemlerin batını şimdide var olmaktadır. Buna binaen eğer insan Allah ı unutur ve ondan gafil kalırsa bu gaflet zamanın ge&ccedil;mesiyle a&ccedil;ığa &ccedil;ıkacaktır. İnsan defi olarak yoldan &ccedil;ıkıp sapmıyor. &ndash;Elbette birisi istisnaen b&ouml;yle olabilir-. İnsan yavaş yavaş haktan fasıla alır. Sonra &ccedil;ok uzaklaşır. Bu nedenle eğer ş&ouml;yle denilirse; &ldquo;insan her lahzada Allaha tevecc&uuml;h etmeli ve eğer (Allah g&ouml;stermesin) kendisi i&ccedil;in bir lahza gaflet h&acirc;sıl oldu hemen onu c&uuml;bran ve telafi etlmelidir&rdquo;,&nbsp; şunun i&ccedil;indir ki Allah ile olan zaviye ve a&ccedil;ının fazlalaşmaması i&ccedil;indir. İnsan denen varlık hata ve nisyan merkezidir. Daimi olarak hata yapar ve aklından gider. Zaten bunun i&ccedil;indir ki rabbimiz tarafından t&ouml;vbe teşri edilmiştir.\r\n	&nbsp;&nbsp;&nbsp; T&ouml;vbe daimi yapılması gereken bir eylem ve ameldir. Yani insanın işleyeceği her g&uuml;nah i&ccedil;in t&ouml;vbe de yapması gerekir. Rivayet tabirince hi&ccedil;bir g&uuml;nahı t&ouml;vbesiz bırakmayınız. Yani her ne zaman insan g&uuml;nah işlemeye m&uuml;ptela olursa t&ouml;vbe etmelidir. T&ouml;vbe ne demektir? T&ouml;vbenin manası pişmanlıktır; yani ben yapmış olduğum amel ve eylemden pişmanım ve daha o işi yapmamak i&ccedil;in karar aldım anlamındadır. Ama eğer insanın ayağı bir daha kayar ve g&uuml;naha bulaşırsa tekrar t&ouml;vbe etmelidir. İnsan t&ouml;vbe ettiği her seferinde zahiri bir t&ouml;vbe yapmak i&ccedil;in değil ger&ccedil;ek bir t&ouml;vbe etmek i&ccedil;in uğraşmalıdır. Hazret Ayetullah-il Uzma Behauddin&rsquo;in (rh.a) tabirince Allahın cilvesiyle oynayıp t&ouml;vbe, t&ouml;vbenin figan edecek (değersiz) duruma getirilmemelidir.&nbsp; T&ouml;vbe, nesuh ve ger&ccedil;ek&ccedil;i bir t&ouml;vbe olmalıdır. T&ouml;vbe insanın Allahtan fasıla almasını engelliyor. Ama eğer insan yavaş yavaş a&ccedil;ısını ve zaviyeyi genişletse &ouml;yle bir yere varıyor ki artık Allah ı unuttur ve Allah&rsquo;tan gafil kalır. Artık Allaha olan ihtiya&ccedil; hissini kayıp eder. Allaha muhta&ccedil; olduğu hissini kayıp eden insan hakikatte varlığının ve v&uuml;cudunun tamamı Allaha muhta&ccedil;lığın kendisi olduğunun farkında değildir. &ldquo;Ey insanlar siz fakir ve Allaha muhta&ccedil;sınız ve Allah zengin ve Hamit (&ouml;v&uuml;l&uuml;r hamt edilen) tir&rdquo;.[3] Bizim b&uuml;t&uuml;n v&uuml;cudumuz fakrın aynısıdır. İnsan o kadar zayıftır ki en k&uuml;&ccedil;&uuml;k bir şey onu ayaktan edebilir. Tarihte ş&ouml;yle nakledilmiştir ki bir sivrisinek Nemrud&rsquo;un burnuna girdi sahip olduğu t&uuml;m g&uuml;ce rağmen onu yok etti. Bu insanın ne kadar zayıf olduğu i&ccedil;in ap a&ccedil;ık bir delildir. Evet! İnsan Allahtan gafil ve Allah ı unutabilir. Allah da onu unutur. İşte Allahın insanı unutması insan i&ccedil;in en b&uuml;y&uuml;k ilahi bir azaptır. Hazreti Ayetullahi&rsquo;l - Uzma Behauddin&rsquo;in (rh.a) bu bağlamda ş&ouml;yle buyuruyor: &ldquo;Eğer biz bir lahza kendi halimizle baş başa bırakılır en k&ouml;t&uuml; insanlardan daha iyi olacağımız kesinlikle belli olmaz. Yani eğer biz iyi isek ve bazı iyi y&ouml;nlerimiz var ise ilahi muhafaza ve ilahi fazl sayesindendir ki Allah bize inayet etmiştir. Eğer Allah bir lahza bizi bize bıraksa bizde yıkılacağız.&nbsp;&nbsp;\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Tevbe, 67.\r\n\r\n\r\n	[2] MECLİSİ, Muhammed Bakır, &ldquo;Biharu&rsquo;l-Envar&rdquo;, Beyrut: M&uuml;esesetu&rsquo;l-Vefa, 1404, kameri, c. 4, s. 64.\r\n\r\n\r\n	[3] Fatır, 15.'),(83,'tr84','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Allah, namaz olmak &uuml;zere insanın hi&ccedil;bir şeyine muhta&ccedil; değildir. Zira Allah mutlak bir şekilde m&uuml;stağnidir. İnsanın kendisidir ki Allaha ve namaza muhta&ccedil;tır Allah insana ve insanın namazına ihtiyacı yoktur. Eğer Allah insandan namaz kılmasını istemiş ise Allah insanın faydasını dikkate alarak insandan namaz kılmasını istemiştir, kendi menfaatini dikkate alarak namaz kılmasını istememiştir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Allah, namaz olmak &uuml;zere insanın hi&ccedil;bir şeyine muhta&ccedil; değildir. Zira Allah mutlak bir şekilde m&uuml;stağnidir. Allah samettir. İnsanın kendisidir ki Allaha ve namaza muhta&ccedil;tır Allah insana ve insanın namazına ihtiyacı yoktur. Eğer Allah insandan namaz kılmasını istemiş ise Allah insanın faydasını dikkate alarak insandan namaz kılmasını istemiştir, kendi menfaatini dikkate alarak namaz kılmasını istememiştir. Bir babanın &ccedil;ocuğundan ders okumasını istediğine benzer bu. Baba &ccedil;ocuğunun ders okumasına ihtiyacı yoktur. Zira kendisi &uuml;niversitenin &uuml;stadıdır. &Ouml;rneğin; kendisi ilmi kariyere sahip bir şahsiyettir. &Ccedil;ocuğunun ders okuyup okumaması kendisi i&ccedil;in hi&ccedil;bir şey değiştirmez. Bu cihetle eğer &ccedil;ocuğuna ders okumasını istiyor ise &ccedil;ocuğun kendi faydası i&ccedil;indir. Dolayısıyla eğer Allah insandan namaz kılmasını istiyor ise insanın kendi faydasınadır. Zira namaz kalplerin temizlenmesi i&ccedil;in bir zemine ve bir yoldur. Rivayetler tabirince; Namaz bir nehirde akan su gibidir ki biz g&uuml;nde beş defa onda yıkanıyor ve temizliyoruz kendimizi.[1]&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Eğer insan g&uuml;nde beş defa hamama gider banyo yaparsa ne kadar temiz oluyor? Eğer insanın kalbi ger&ccedil;ekten namazda olursa ve g&uuml;nde beş defa namazın bu z&uuml;lal ve paklığında yıkanırsa nurani bir kalbi kazanırdır.</p>\r\n\r\n<p>\r\n	Sorulan sorunun cevabı ş&ouml;yledir: Namaza muhta&ccedil; olan biziz Allah değil. Zira Allah m&uuml;stağnidir. Eğer insan hi&ccedil;bir şey yapmazsa bile yine muhta&ccedil;tır. Bu konu şuna benziyor ki siz &ccedil;ocuğa, bu yemek zehirlidir yeme, şu yemekte faydalıdır ye derseniz, &ccedil;ocuk da sizi dinlemeyip eğer zehirli olan yemeği yerse zehirlenir. Dolayısıyla eğer insan kendi vazifesine amel etmezse zehir yiyen bir kimsenin &ccedil;ektiği eziyet gibi azabı vardır. Hakeza eğer faydalı şeyleri yerse pozitif eserlerini g&ouml;r&uuml;r. S&ouml;z konusu olan soruda konu edilen meselede aynen bu durum gibidir.</p>\r\n\r\n<p>\r\n	&nbsp;\r\n	<p>\r\n		&nbsp;--------------</p>\r\n</p>\r\n\r\n<p>\r\n	[1] HUR AMULİ, &ldquo;Vesailu&rsquo;ş-Şia&rdquo;, Kum: M&uuml;esesei Alulbeyt, 1409, kameri, c. 4, s. 12.</p>\r\n','Allah, namaz olmak &uuml;zere insanın hi&ccedil;bir şeyine muhta&ccedil; değildir. Zira Allah mutlak bir şekilde m&uuml;stağnidir. İnsanın kendisidir ki Allaha ve namaza muhta&ccedil;tır Allah insana ve insanın namazına ihtiyacı yoktur. Eğer Allah insandan namaz kılmasını istemiş ise Allah insanın faydasını dikkate alarak insandan namaz kılmasını istemiştir, kendi menfaatini dikkate alarak namaz kılmasını istememiştir.','&nbsp;Allah, namaz olmak &uuml;zere insanın hi&ccedil;bir şeyine muhta&ccedil; değildir. Zira Allah mutlak bir şekilde m&uuml;stağnidir. Allah samettir. İnsanın kendisidir ki Allaha ve namaza muhta&ccedil;tır Allah insana ve insanın namazına ihtiyacı yoktur. Eğer Allah insandan namaz kılmasını istemiş ise Allah insanın faydasını dikkate alarak insandan namaz kılmasını istemiştir, kendi menfaatini dikkate alarak namaz kılmasını istememiştir. Bir babanın &ccedil;ocuğundan ders okumasını istediğine benzer bu. Baba &ccedil;ocuğunun ders okumasına ihtiyacı yoktur. Zira kendisi &uuml;niversitenin &uuml;stadıdır. &Ouml;rneğin; kendisi ilmi kariyere sahip bir şahsiyettir. &Ccedil;ocuğunun ders okuyup okumaması kendisi i&ccedil;in hi&ccedil;bir şey değiştirmez. Bu cihetle eğer &ccedil;ocuğuna ders okumasını istiyor ise &ccedil;ocuğun kendi faydası i&ccedil;indir. Dolayısıyla eğer Allah insandan namaz kılmasını istiyor ise insanın kendi faydasınadır. Zira namaz kalplerin temizlenmesi i&ccedil;in bir zemine ve bir yoldur. Rivayetler tabirince; Namaz bir nehirde akan su gibidir ki biz g&uuml;nde beş defa onda yıkanıyor ve temizliyoruz kendimizi.[1]&nbsp; &nbsp;\r\n\r\n\r\n	Eğer insan g&uuml;nde beş defa hamama gider banyo yaparsa ne kadar temiz oluyor? Eğer insanın kalbi ger&ccedil;ekten namazda olursa ve g&uuml;nde beş defa namazın bu z&uuml;lal ve paklığında yıkanırsa nurani bir kalbi kazanırdır.\r\n\r\n\r\n	Sorulan sorunun cevabı ş&ouml;yledir: Namaza muhta&ccedil; olan biziz Allah değil. Zira Allah m&uuml;stağnidir. Eğer insan hi&ccedil;bir şey yapmazsa bile yine muhta&ccedil;tır. Bu konu şuna benziyor ki siz &ccedil;ocuğa, bu yemek zehirlidir yeme, şu yemekte faydalıdır ye derseniz, &ccedil;ocuk da sizi dinlemeyip eğer zehirli olan yemeği yerse zehirlenir. Dolayısıyla eğer insan kendi vazifesine amel etmezse zehir yiyen bir kimsenin &ccedil;ektiği eziyet gibi azabı vardır. Hakeza eğer faydalı şeyleri yerse pozitif eserlerini g&ouml;r&uuml;r. S&ouml;z konusu olan soruda konu edilen meselede aynen bu durum gibidir.\r\n\r\n\r\n	&nbsp;\r\n	\r\n		&nbsp;--------------\r\n\r\n\r\n\r\n	[1] HUR AMULİ, &ldquo;Vesailu&rsquo;ş-Şia&rdquo;, Kum: M&uuml;esesei Alulbeyt, 1409, kameri, c. 4, s. 12.'),(84,'tr83','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Dua kulun fakirane bir şekilde hak Te&acirc;l&acirc;&rsquo;yla irtibat kurup d&uuml;nyevi ve uhrevi ihtiyacını gidermek i&ccedil;in dilekte bulunmaktır. Her durumda kendine ve başkalarına dua yapmak beğenilmekte ve olduk&ccedil;a fazla fazileti ve sevabı vardır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Aşura g&uuml;n&uuml;nde kedin i&ccedil;in dua yapmanın hi&ccedil;bir işk&acirc;lı yoktur. Bilakis aşura g&uuml;n&uuml;nde yapılması tavsiye edilen ameller i&ccedil;erisinde dualar ve &ldquo;ziyaret-i aşura&rdquo; okumak vardır. Bu dualar ve ziyaret okumak i&ccedil;inde insanın kendisi i&ccedil;in de dua yapması vardır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bu g&uuml;nde d&uuml;nyevi işlere tevecc&uuml;h etme insanda azalıp sadece gereken miktarda, zaruri şeylerle yetinmek ve bu g&uuml;n&uuml; musibet g&uuml;n&uuml; bilmek, bu g&uuml;nde h&uuml;z&uuml;nl&uuml; olmak ve bu g&uuml;nde ağlamak elbette ki daha uygundur.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Dua kulun fakirane bir şekilde hak Te&acirc;l&acirc;&rsquo;yla irtibat kurup d&uuml;nyevi ve uhrevi ihtiyacını gidermek i&ccedil;in dilekte bulunmaktır. Aşura g&uuml;n&uuml;nde kendine dua yapmamak gerekmektedir şeklinde bir şey yoktur. Zira rivayetlerde aşura g&uuml;n&uuml;nde yapılması tavsiye edilen ameller i&ccedil;erisinde dualar ve &ldquo;ziyaret-i aşura&rdquo; okumak da vardır. Bu dualar ve ziyaret okumak i&ccedil;inde insanın kendisi i&ccedil;in de dua etmesi de vardır.</p>\r\n\r\n<p>\r\n	&Ouml;rnek teşkil etmek babından aşura ziyaretinin kendisine dikkat ederseniz, aşura ziyaretinin kendisinde duadan bazı bentler vardır ki kendimiz i&ccedil;in Allahtan bazı isteklerde bulunuyoruz. &ldquo;Allahummec&rsquo;alni indeke vecihen bi&rsquo;l-H&uuml;seyn aleyhi&rsquo;s-selam fid-d&uuml;nya vel-ahire; Yani Allah&rsquo;ım! H&uuml;seyin hatırası i&ccedil;in beni d&uuml;nya ve ahrette kendi yanında değerli kıl&rdquo;. Veya Allahtan aşura duasında ş&ouml;yle bir istekte bulunuyoruz: &ldquo;Allahummec-alni fi makami haza mimen tenaluhu minke selavatun ve rahmetun ve meğfiretun, Allahummec-al mahyaye mahya Muhammedin ve ali Muhammed ve memati memate Muhammedin ve al Muhammed; Yani Allah&rsquo;ım! Beni i&ccedil;inde olduğum bu makamda senden kendilerine selabatin, bereketin ve mağfiretin kavuşmuş olan kimselerden eyle. Allah&rsquo;ım! Yaşamımı Muhammed ve ali Muhammed&rsquo;in yaşamı gibi ve &ouml;l&uuml;m&uuml;m&uuml; de Muhammed ve ali Muhammed&rsquo;in &ouml;l&uuml;m&uuml; gibi kıl&rdquo;. Hakeza aşura g&uuml;n&uuml;nde tavsiye edilen amellerden bir diğeri de namaz ve &ccedil;ok değerli bir dua imam Cafer Sadıktan (s.a.) nakledilmiştir. Bu duanın bir&ccedil;ok kısımlarında imam Allahtan rahmet, meğfiret ve hacetlerinin yerine getirilmesini diliyor.[1]&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Buna binaen aşura g&uuml;n&uuml;nde kendin i&ccedil;in dua yapmanın bir sakıncası yoktur. Ama genel anlamda masumlar (a.s.) başkaları i&ccedil;in de dua yapılmasını tavsiye etmişlerdir. Bir m&uuml;min sadece kendisi i&ccedil;in dua edip başkaları bağlamında gaflete du&ccedil;ar olmamalıdır. Bir rivayette ş&ouml;yle nakledilmiştir: İmam Cafer sadık (a.s.) ş&ouml;yle buyuryor: Allahın resul&uuml; ş&ouml;yle buyurdu: &ldquo;her kim ş&ouml;yle derse &ldquo;Allahhummeğ-fir lil-m&uuml;minine vel- m&uuml;minat&rdquo; (Allahım! M&uuml;min erkekleri ve m&uuml;min kadınları af et); Allah Adem&rsquo;in (a.s.) zamanından kıyamet g&uuml;n&uuml;ne kadar gelen m&uuml;minlerin sayısınca onun i&ccedil;in bir hasena yazar, onun bir g&uuml;nahını da siler ve onun bir derecesini (iman derecesini) de y&uuml;kseltir&rdquo;.[2]</p>\r\n\r\n<p>\r\n	Elbette dikkate şayandır ki bize ulaşan bazı rivayetler vardır ki bu g&uuml;nde h&uuml;z&uuml;nl&uuml; olmak ve d&uuml;nyevi işlerden &ndash;zaruri ve lazım olandan hari&ccedil;- el &ccedil;ekmek, en azında bu g&uuml;ndeki d&uuml;nya i&ccedil;in &ccedil;abası ve uğraşı diğer g&uuml;nlerde g&ouml;stermiş olduğu &ccedil;aba ve uğraşa oranla daha az olması tavsiye edilmiştir. Zira beni &uuml;mmeye (&uuml;mmeye oğulları) bu g&uuml;n&uuml; m&uuml;barek bir g&uuml;n saymış ve bu g&uuml;n&uuml; kendileri i&ccedil;in zafer ve galip gelme g&uuml;n&uuml; olarak algılamışlardır. Ama bu zaruri ihtiya&ccedil;larını gidermekten tamamen el &ccedil;ekmek anlamına gelmiyor.</p>\r\n\r\n<p>\r\n	Aşağıdaki rivayet bu g&uuml;n&uuml;n h&uuml;z&uuml;n g&uuml;n&uuml; olarak alınmasını tavsiye eden rivayetlerden birisidir: İmam Rıza (a.s.) ş&ouml;yle buyurmuş: &ldquo;Aşura g&uuml;n&uuml;nde her kim kendi ihtiya&ccedil;larını bırakıp onlar arkasında dolaşmazsa Allah onun d&uuml;nyevi ve uhrevi ihtiya&ccedil;larını giderecektir. Her kim aşura g&uuml;n&uuml; kendisi i&ccedil;in musibet ve h&uuml;z&uuml;n g&uuml;n&uuml; olarak alırsa Allah&rsquo;u Teala kıyamet g&uuml;n&uuml;n&uuml; onun i&ccedil;in sevin&ccedil; ve hoşnutluk g&uuml;n&uuml; karar kılar. Her kim aşura g&uuml;n&uuml;n&uuml; kendi i&ccedil;in bereket ve o g&uuml;nde kendi evi i&ccedil;in azık toplama g&uuml;n&uuml; olarak karar kılarsa Allah onun azık yapmış olduğu şeyden bereketi alır ve kıyamet g&uuml;n&uuml;nde de Abdullah b. Ziyat, &Ouml;mer b. Sad ile birlikte cehennemin en alt tabakalarında haşir edecektir&rdquo;.[3]</p>\r\n\r\n<p>\r\n	Ama denildiği gibi d&uuml;nya hayatı i&ccedil;in uğraş ve &ccedil;abaları terk etmek dua ve yaşamın zaruri şeylerinden el &ccedil;ekmek anlamında gelecek değildir.</p>\r\n\r\n<p>\r\n	&nbsp;\r\n	<p>\r\n		&nbsp;---------------</p>\r\n</p>\r\n\r\n<p>\r\n	[1] MECLİSİ, Muhammed Bakır, &ldquo;Biharul-Envar&rdquo;, Beyrut: M&uuml;eseset&uuml;l Vefa, 1404, kameri, c. 97, s. 303-307; Şeyh TUSİ, &ldquo;Misbahul-M&uuml;&ccedil;tehit&rdquo;, Beyrut: M&uuml;esesetu fıkhuş-Şia, 1411, kameri, s. 782-787.</p>\r\n\r\n<p>\r\n	[2] MECLİSİ, Muhammed Bakır, &ldquo;Biharul-Envar&rdquo;, Beyrut: M&uuml;eseset&uuml;l Vefa, 1404, kameri, c. 90, s. 391.</p>\r\n\r\n<p>\r\n	[3] Şeyh HUR AMULİ, &ldquo;Vesailuş-Şia&rdquo;, Kum: M&uuml;esesei Alulbeyt (a.s.), 1409, kameri, c. 14, s. 504.</p>\r\n','Dua kulun fakirane bir şekilde hak Te&acirc;l&acirc;&rsquo;yla irtibat kurup d&uuml;nyevi ve uhrevi ihtiyacını gidermek i&ccedil;in dilekte bulunmaktır. Her durumda kendine ve başkalarına dua yapmak beğenilmekte ve olduk&ccedil;a fazla fazileti ve sevabı vardır.\r\n\r\n	\r\n		Aşura g&uuml;n&uuml;nde kedin i&ccedil;in dua yapmanın hi&ccedil;bir işk&acirc;lı yoktur. Bilakis aşura g&uuml;n&uuml;nde yapılması tavsiye edilen ameller i&ccedil;erisinde dualar ve &ldquo;ziyaret-i aşura&rdquo; okumak vardır. Bu dualar ve ziyaret okumak i&ccedil;inde insanın kendisi i&ccedil;in de dua yapması vardır.\r\n\r\n	\r\n		Bu g&uuml;nde d&uuml;nyevi işlere tevecc&uuml;h etme insanda azalıp sadece gereken miktarda, zaruri şeylerle yetinmek ve bu g&uuml;n&uuml; musibet g&uuml;n&uuml; bilmek, bu g&uuml;nde h&uuml;z&uuml;nl&uuml; olmak ve bu g&uuml;nde ağlamak elbette ki daha uygundur.','&nbsp;Dua kulun fakirane bir şekilde hak Te&acirc;l&acirc;&rsquo;yla irtibat kurup d&uuml;nyevi ve uhrevi ihtiyacını gidermek i&ccedil;in dilekte bulunmaktır. Aşura g&uuml;n&uuml;nde kendine dua yapmamak gerekmektedir şeklinde bir şey yoktur. Zira rivayetlerde aşura g&uuml;n&uuml;nde yapılması tavsiye edilen ameller i&ccedil;erisinde dualar ve &ldquo;ziyaret-i aşura&rdquo; okumak da vardır. Bu dualar ve ziyaret okumak i&ccedil;inde insanın kendisi i&ccedil;in de dua etmesi de vardır.\r\n\r\n\r\n	&Ouml;rnek teşkil etmek babından aşura ziyaretinin kendisine dikkat ederseniz, aşura ziyaretinin kendisinde duadan bazı bentler vardır ki kendimiz i&ccedil;in Allahtan bazı isteklerde bulunuyoruz. &ldquo;Allahummec&rsquo;alni indeke vecihen bi&rsquo;l-H&uuml;seyn aleyhi&rsquo;s-selam fid-d&uuml;nya vel-ahire; Yani Allah&rsquo;ım! H&uuml;seyin hatırası i&ccedil;in beni d&uuml;nya ve ahrette kendi yanında değerli kıl&rdquo;. Veya Allahtan aşura duasında ş&ouml;yle bir istekte bulunuyoruz: &ldquo;Allahummec-alni fi makami haza mimen tenaluhu minke selavatun ve rahmetun ve meğfiretun, Allahummec-al mahyaye mahya Muhammedin ve ali Muhammed ve memati memate Muhammedin ve al Muhammed; Yani Allah&rsquo;ım! Beni i&ccedil;inde olduğum bu makamda senden kendilerine selabatin, bereketin ve mağfiretin kavuşmuş olan kimselerden eyle. Allah&rsquo;ım! Yaşamımı Muhammed ve ali Muhammed&rsquo;in yaşamı gibi ve &ouml;l&uuml;m&uuml;m&uuml; de Muhammed ve ali Muhammed&rsquo;in &ouml;l&uuml;m&uuml; gibi kıl&rdquo;. Hakeza aşura g&uuml;n&uuml;nde tavsiye edilen amellerden bir diğeri de namaz ve &ccedil;ok değerli bir dua imam Cafer Sadıktan (s.a.) nakledilmiştir. Bu duanın bir&ccedil;ok kısımlarında imam Allahtan rahmet, meğfiret ve hacetlerinin yerine getirilmesini diliyor.[1]&nbsp; &nbsp;\r\n\r\n\r\n	Buna binaen aşura g&uuml;n&uuml;nde kendin i&ccedil;in dua yapmanın bir sakıncası yoktur. Ama genel anlamda masumlar (a.s.) başkaları i&ccedil;in de dua yapılmasını tavsiye etmişlerdir. Bir m&uuml;min sadece kendisi i&ccedil;in dua edip başkaları bağlamında gaflete du&ccedil;ar olmamalıdır. Bir rivayette ş&ouml;yle nakledilmiştir: İmam Cafer sadık (a.s.) ş&ouml;yle buyuryor: Allahın resul&uuml; ş&ouml;yle buyurdu: &ldquo;her kim ş&ouml;yle derse &ldquo;Allahhummeğ-fir lil-m&uuml;minine vel- m&uuml;minat&rdquo; (Allahım! M&uuml;min erkekleri ve m&uuml;min kadınları af et); Allah Adem&rsquo;in (a.s.) zamanından kıyamet g&uuml;n&uuml;ne kadar gelen m&uuml;minlerin sayısınca onun i&ccedil;in bir hasena yazar, onun bir g&uuml;nahını da siler ve onun bir derecesini (iman derecesini) de y&uuml;kseltir&rdquo;.[2]\r\n\r\n\r\n	Elbette dikkate şayandır ki bize ulaşan bazı rivayetler vardır ki bu g&uuml;nde h&uuml;z&uuml;nl&uuml; olmak ve d&uuml;nyevi işlerden &ndash;zaruri ve lazım olandan hari&ccedil;- el &ccedil;ekmek, en azında bu g&uuml;ndeki d&uuml;nya i&ccedil;in &ccedil;abası ve uğraşı diğer g&uuml;nlerde g&ouml;stermiş olduğu &ccedil;aba ve uğraşa oranla daha az olması tavsiye edilmiştir. Zira beni &uuml;mmeye (&uuml;mmeye oğulları) bu g&uuml;n&uuml; m&uuml;barek bir g&uuml;n saymış ve bu g&uuml;n&uuml; kendileri i&ccedil;in zafer ve galip gelme g&uuml;n&uuml; olarak algılamışlardır. Ama bu zaruri ihtiya&ccedil;larını gidermekten tamamen el &ccedil;ekmek anlamına gelmiyor.\r\n\r\n\r\n	Aşağıdaki rivayet bu g&uuml;n&uuml;n h&uuml;z&uuml;n g&uuml;n&uuml; olarak alınmasını tavsiye eden rivayetlerden birisidir: İmam Rıza (a.s.) ş&ouml;yle buyurmuş: &ldquo;Aşura g&uuml;n&uuml;nde her kim kendi ihtiya&ccedil;larını bırakıp onlar arkasında dolaşmazsa Allah onun d&uuml;nyevi ve uhrevi ihtiya&ccedil;larını giderecektir. Her kim aşura g&uuml;n&uuml; kendisi i&ccedil;in musibet ve h&uuml;z&uuml;n g&uuml;n&uuml; olarak alırsa Allah&rsquo;u Teala kıyamet g&uuml;n&uuml;n&uuml; onun i&ccedil;in sevin&ccedil; ve hoşnutluk g&uuml;n&uuml; karar kılar. Her kim aşura g&uuml;n&uuml;n&uuml; kendi i&ccedil;in bereket ve o g&uuml;nde kendi evi i&ccedil;in azık toplama g&uuml;n&uuml; olarak karar kılarsa Allah onun azık yapmış olduğu şeyden bereketi alır ve kıyamet g&uuml;n&uuml;nde de Abdullah b. Ziyat, &Ouml;mer b. Sad ile birlikte cehennemin en alt tabakalarında haşir edecektir&rdquo;.[3]\r\n\r\n\r\n	Ama denildiği gibi d&uuml;nya hayatı i&ccedil;in uğraş ve &ccedil;abaları terk etmek dua ve yaşamın zaruri şeylerinden el &ccedil;ekmek anlamında gelecek değildir.\r\n\r\n\r\n	&nbsp;\r\n	\r\n		&nbsp;---------------\r\n\r\n\r\n\r\n	[1] MECLİSİ, Muhammed Bakır, &ldquo;Biharul-Envar&rdquo;, Beyrut: M&uuml;eseset&uuml;l Vefa, 1404, kameri, c. 97, s. 303-307; Şeyh TUSİ, &ldquo;Misbahul-M&uuml;&ccedil;tehit&rdquo;, Beyrut: M&uuml;esesetu fıkhuş-Şia, 1411, kameri, s. 782-787.\r\n\r\n\r\n	[2] MECLİSİ, Muhammed Bakır, &ldquo;Biharul-Envar&rdquo;, Beyrut: M&uuml;eseset&uuml;l Vefa, 1404, kameri, c. 90, s. 391.\r\n\r\n\r\n	[3] Şeyh HUR AMULİ, &ldquo;Vesailuş-Şia&rdquo;, Kum: M&uuml;esesei Alulbeyt (a.s.), 1409, kameri, c. 14, s. 504.'),(85,'tr82','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		M&uuml;mine ihtiram peygamber (s.a.a.), Ehlibeyt (a.s.) ve Kabeye yapılan ihtiram seviyesinde değerlendirilmiş be d&uuml;zede karar kılınmıştır. &Ouml;yle ki m&uuml;minin malının ihtiramı bile m&uuml;minin kanının değeri ve ihtiramı kadar nazara almışlardır. Hakikatleri ve ger&ccedil;ekleri yaymak tenha m&uuml;mini değersizleştirmek ve saygınlığını gidermek i&ccedil;in bahane olamaz. Bu b&uuml;y&uuml;k g&uuml;nahtan t&ouml;vbe etmenin yolu ihtiramı giderilmiş kimsenin kendisinden helalık dilemek ve kendisine vurulan manevi zararı telafi etmek ve hakeza onun niyetine iyi işler yapmak ve onun i&ccedil;in dua etmektir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;İmam Bakır (a.s) ş&ouml;yle buyuruyor: &ldquo;Peygamber (s.a.a.) miraca &ccedil;ıktığı gece Allah u Te&acirc;l&acirc;&rsquo;dan ş&ouml;yle sordu: M&uuml;min bir kimsenin senin yanındaki değeri ne kadardır? İşittiği cevap ş&ouml;yle idi: Ey Muhammed! Her kim benim dostuma hakaret ederse adeta banimle m&uuml;barezeye kalkışmıştır ve ben kendi dostlarımın yardımına hemen suratla koşarım... .[1]</p>\r\n\r\n<p>\r\n	İmam Sadık (a.s.) da bu doğrultuda ş&ouml;yle buyuruyor: &ldquo;Yery&uuml;z&uuml;nde Allahın beş tane harimi vardır: Peygamber Harimi, Ehlibeyt Harimi, Kur&rsquo;an Harimi, Kabe harimi ve M&uuml;minin Harimi&rdquo;.[2]</p>\r\n\r\n<p>\r\n	M&uuml;minin değeri ve ihtiramı o denli değerlidir ki onun malı da kendisi gibi değerlidir. Peygamberden nakledilmiştir ki m&uuml;min bir kimseye s&ouml;vmek kişinin fasık olmasına neden olmuştur. M&uuml;min bir kimseyle savaşmak k&uuml;f&uuml;r gibidir. Onun etini yemek (gıybetini yapmak) g&uuml;nahtır. Onun malı da onun kendisi gibi harim sahibidir ve muhteremdir&rdquo;.[3]</p>\r\n\r\n<p>\r\n	Tabiidir ki eğer m&uuml;minin malı bu denli muhterem ise malından daha muhterem olan kendisi de b&ouml;yleli ihtirama ve saygınlığa sahip olması kesindir. &nbsp;</p>\r\n\r\n<p>\r\n	M&uuml;minin ihtiramıyla alakalı rivayetler o kadar fazladır ki t&uuml;m&uuml;n&uuml; bu kısacık makaleye sığdırılamaz. İlgi duyanlar rivayi kitaplarda bu bağlamdaki rivayetleri araştırabilirler. &Ouml;rneğin allame Meclisi &ldquo;Biharul-Envar&rdquo; adlı eserinin 71. Cildin 221. Sayfasında &ldquo;Ebvab-u Hukukil-M&uuml;minin&rdquo; (yani m&uuml;minlerin hukuku) unvanını se&ccedil;miş ve bu babın zeylinde konuyla ilgili bir&ccedil;ok rivayet nakletmiş. İlgi duyanlar buraya m&uuml;racaat edebilirler. &nbsp;</p>\r\n\r\n<p>\r\n	Ama bazı hakikatlerin ve ger&ccedil;eklerin a&ccedil;ığa &ccedil;ıkması bahanesiyle bir m&uuml;minin saygınlığı ve ihtiramı bozulabilinir mi? Sorusunun cevabında ş&ouml;yle demek gerekir: B&ouml;yleli bir bahane bir m&uuml;minin gıybetini yapabilmek i&ccedil;in yeterli değildir. Bir m&uuml;minin gıybetini yapabilmek i&ccedil;in o hakikatler ve ger&ccedil;ekler o denli zaruri ve &ouml;nem arz etmeleri gerekir ki o m&uuml;minin gıybetini caiz edebilsin. Veya gelecekte başka bir m&uuml;minin ihtiramı bu m&uuml;minin gıybetini yapmakla ancak korunabiliyor olması gerekir. Bu durumda ihtiyatın t&uuml;m etraflarını dikkate alarak gizli kalan bazı hakikatler s&ouml;ylenebilinir. Bu konu artık konu edilen gıybetten istisna edilmiştir ki istisna edilmiş konuların bir &ouml;rneği &ccedil;ok &ouml;nemli olan evlilik konusunda istişare etmektir.</p>\r\n\r\n<p>\r\n	M&uuml;minin ihtiram ve saygınlığını gidermek t&uuml;r&uuml;nden yapılmiş b&uuml;y&uuml;k g&uuml;nahtan t&ouml;vbe etmenin yolu ilk merhalede &ouml;z&uuml;r dilemek, halalık dilemek ve yapılmış olan bu g&uuml;nahtan dolayı gıybeti yapılarak m&uuml;mine vurulan manevi zararı telafi etmektir. Eğer b&ouml;yle bir şey m&uuml;mk&uuml;n değilse veya yapılırsa daha fazla kin ve nefretlere neden olacaksa Allaha y&ouml;nelip ona yalvarmak gerekir. Allahtan saygınlığını gidermiş olduğu kişi i&ccedil;in dua yapıp onun adına iyi işler yaparak onun manevi olarak kayıp ettiği şeyleri telafi etmeye &ccedil;alışmak gerekir.</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] K&Uuml;LEYNİ, Muhammed b. Yakup, &ldquo;Kafi&rdquo;, Tahran: darul-Kutubul-İslamiye, hicri şemsi, 1365, c. 2, s. 352, hadis no: 8.</p>\r\n\r\n<p>\r\n	[2] A.g.e., c. 8, s. 107, hadis no: 82.</p>\r\n\r\n<p>\r\n	[3] A.g.e., c. 2, s. 359, hadis no: 2.</p>\r\n','M&uuml;mine ihtiram peygamber (s.a.a.), Ehlibeyt (a.s.) ve Kabeye yapılan ihtiram seviyesinde değerlendirilmiş be d&uuml;zede karar kılınmıştır. &Ouml;yle ki m&uuml;minin malının ihtiramı bile m&uuml;minin kanının değeri ve ihtiramı kadar nazara almışlardır. Hakikatleri ve ger&ccedil;ekleri yaymak tenha m&uuml;mini değersizleştirmek ve saygınlığını gidermek i&ccedil;in bahane olamaz. Bu b&uuml;y&uuml;k g&uuml;nahtan t&ouml;vbe etmenin yolu ihtiramı giderilmiş kimsenin kendisinden helalık dilemek ve kendisine vurulan manevi zararı telafi etmek ve hakeza onun niyetine iyi işler yapmak ve onun i&ccedil;in dua etmektir.','&nbsp;İmam Bakır (a.s) ş&ouml;yle buyuruyor: &ldquo;Peygamber (s.a.a.) miraca &ccedil;ıktığı gece Allah u Te&acirc;l&acirc;&rsquo;dan ş&ouml;yle sordu: M&uuml;min bir kimsenin senin yanındaki değeri ne kadardır? İşittiği cevap ş&ouml;yle idi: Ey Muhammed! Her kim benim dostuma hakaret ederse adeta banimle m&uuml;barezeye kalkışmıştır ve ben kendi dostlarımın yardımına hemen suratla koşarım... .[1]\r\n\r\n\r\n	İmam Sadık (a.s.) da bu doğrultuda ş&ouml;yle buyuruyor: &ldquo;Yery&uuml;z&uuml;nde Allahın beş tane harimi vardır: Peygamber Harimi, Ehlibeyt Harimi, Kur&rsquo;an Harimi, Kabe harimi ve M&uuml;minin Harimi&rdquo;.[2]\r\n\r\n\r\n	M&uuml;minin değeri ve ihtiramı o denli değerlidir ki onun malı da kendisi gibi değerlidir. Peygamberden nakledilmiştir ki m&uuml;min bir kimseye s&ouml;vmek kişinin fasık olmasına neden olmuştur. M&uuml;min bir kimseyle savaşmak k&uuml;f&uuml;r gibidir. Onun etini yemek (gıybetini yapmak) g&uuml;nahtır. Onun malı da onun kendisi gibi harim sahibidir ve muhteremdir&rdquo;.[3]\r\n\r\n\r\n	Tabiidir ki eğer m&uuml;minin malı bu denli muhterem ise malından daha muhterem olan kendisi de b&ouml;yleli ihtirama ve saygınlığa sahip olması kesindir. &nbsp;\r\n\r\n\r\n	M&uuml;minin ihtiramıyla alakalı rivayetler o kadar fazladır ki t&uuml;m&uuml;n&uuml; bu kısacık makaleye sığdırılamaz. İlgi duyanlar rivayi kitaplarda bu bağlamdaki rivayetleri araştırabilirler. &Ouml;rneğin allame Meclisi &ldquo;Biharul-Envar&rdquo; adlı eserinin 71. Cildin 221. Sayfasında &ldquo;Ebvab-u Hukukil-M&uuml;minin&rdquo; (yani m&uuml;minlerin hukuku) unvanını se&ccedil;miş ve bu babın zeylinde konuyla ilgili bir&ccedil;ok rivayet nakletmiş. İlgi duyanlar buraya m&uuml;racaat edebilirler. &nbsp;\r\n\r\n\r\n	Ama bazı hakikatlerin ve ger&ccedil;eklerin a&ccedil;ığa &ccedil;ıkması bahanesiyle bir m&uuml;minin saygınlığı ve ihtiramı bozulabilinir mi? Sorusunun cevabında ş&ouml;yle demek gerekir: B&ouml;yleli bir bahane bir m&uuml;minin gıybetini yapabilmek i&ccedil;in yeterli değildir. Bir m&uuml;minin gıybetini yapabilmek i&ccedil;in o hakikatler ve ger&ccedil;ekler o denli zaruri ve &ouml;nem arz etmeleri gerekir ki o m&uuml;minin gıybetini caiz edebilsin. Veya gelecekte başka bir m&uuml;minin ihtiramı bu m&uuml;minin gıybetini yapmakla ancak korunabiliyor olması gerekir. Bu durumda ihtiyatın t&uuml;m etraflarını dikkate alarak gizli kalan bazı hakikatler s&ouml;ylenebilinir. Bu konu artık konu edilen gıybetten istisna edilmiştir ki istisna edilmiş konuların bir &ouml;rneği &ccedil;ok &ouml;nemli olan evlilik konusunda istişare etmektir.\r\n\r\n\r\n	M&uuml;minin ihtiram ve saygınlığını gidermek t&uuml;r&uuml;nden yapılmiş b&uuml;y&uuml;k g&uuml;nahtan t&ouml;vbe etmenin yolu ilk merhalede &ouml;z&uuml;r dilemek, halalık dilemek ve yapılmış olan bu g&uuml;nahtan dolayı gıybeti yapılarak m&uuml;mine vurulan manevi zararı telafi etmektir. Eğer b&ouml;yle bir şey m&uuml;mk&uuml;n değilse veya yapılırsa daha fazla kin ve nefretlere neden olacaksa Allaha y&ouml;nelip ona yalvarmak gerekir. Allahtan saygınlığını gidermiş olduğu kişi i&ccedil;in dua yapıp onun adına iyi işler yaparak onun manevi olarak kayıp ettiği şeyleri telafi etmeye &ccedil;alışmak gerekir.\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] K&Uuml;LEYNİ, Muhammed b. Yakup, &ldquo;Kafi&rdquo;, Tahran: darul-Kutubul-İslamiye, hicri şemsi, 1365, c. 2, s. 352, hadis no: 8.\r\n\r\n\r\n	[2] A.g.e., c. 8, s. 107, hadis no: 82.\r\n\r\n\r\n	[3] A.g.e., c. 2, s. 359, hadis no: 2.'),(86,'tr81','<div class=\"quest-content\" id=\"A3_1\" style=\"display: block;\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Rivayetlerde sevgi ile din ilişkisini incelemek i&ccedil;in ilkin din, iman, sevgi ve muhabbet meselesi arsında var olan zati ilişkiyi inceleyeceğiz. Sonra iki t&uuml;r sevgiye; birisi ilahi muhabbet ikincisi şehvani sevgisine değineceğiz. L&uuml;tfen detaylı cevaba m&uuml;racaat ediniz.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Rivayetlerde sevgi ile din ilişkisini incelemek i&ccedil;in ilkin din, iman, sevgi ve muhabbet meselesi arsında var olan zati ilişkiyi inceleyeceğiz. Sonra iki t&uuml;r sevgiye; birisi ilahi muhabbet ikincisi şehvani sevgisine a&ccedil;ıklayacağız. Sonraki unvanda ehlibeyt sevgisi bağlamda olan &ouml;zel &ouml;nemliliğe ve onun iman olan direk nisbetine değineceğiz. Son olarak Allahın, peygamberin ve ehlibeytin d&uuml;şmanlarına karşı kin ve nefretin (buğz) konumuna değineceğiz.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Din ile Sevginin İrtibati:<br />\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmam sadık ş&ouml;yle buyuruyor: &ldquo;Her kim Allah i&ccedil;in severse, Allah i&ccedil;in d&uuml;şmanlık yaparsa, Allah i&ccedil;in verirse o imanı kamil olan kimselerdendir&rdquo;.[1]<br />\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmam Sadıktan h&uuml;bb ile buğz imandan mıdır şeklinde soruldu? O hazret ş&ouml;yle buyurdu: &ldquo;Acaba iman h&uuml;b ile buğz dışında bir şey midir? Sonra şu ayeti okudur: &ldquo;Fakat Allah, size imanı sevdirmiş ve onu g&ouml;n&uuml;llerinize g&uuml;zel g&ouml;stermiş; ink&acirc;rı, fasıklığı ve (İsl&acirc;m&rsquo;ın emirlerine) karşı &ccedil;ıkmayı da &ccedil;irkin g&ouml;stermiştir&rdquo;.[2]<br />\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bir g&uuml;n Allah resul&uuml; kendi ashaplarına ş&ouml;yle buyurdu: &ldquo;İmanın hangi unsuruna sarılması daha muhkemdir? Ashap dediler: Allah ve Allah resul&uuml; daha iyi bilirler: Bir kısmı da namazdır dediler. Bazıları da zek&acirc;ttır dediler; bir diğer kısım da oru&ccedil; ve hacdır şeklinde g&ouml;r&uuml;ş belirtiler ve&hellip; O hazret ş&ouml;yle buyurdu: &ldquo;S&ouml;ylenilenlerin her birisinin has değeri vardır ama imanın en mutmain kulpu Allah yolunda sevmek, Allah yolunda nefret etmek, Allahın evliyalarını sevmek ve Allahın d&uuml;şmanlarından nefret duymaktır&rdquo;.[3]<br />\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmam Sadık ş&ouml;yle buyuruyor: &ldquo;Her kim din i&ccedil;in sevmezse, din i&ccedil;in d&uuml;şmanlık yapmazsa dini yoktur&rdquo;.[4]</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; İlahi Muhabbet:<br />\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmam sadık ş&ouml;yle buyuruyor: &ldquo;Bir M&uuml;min kalbini d&uuml;nyadan boşatsa, yukarı gider ve Allahın muhabbetinin tatlılığını kendinde bulursa, d&uuml;nya ehlinin nezdinde aklı delilikle karışmış kimse gibi olur. Oysaki bu grup Allahın muhabbetinin tatlılığıyla karıştırılmış dolayısıyla onun dışında hi&ccedil;bir şeyle uğraşmazlar&rdquo;.[5]<br />\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmam Sadık ş&ouml;yle buyurmuş: &ldquo;Ben sizden olan m&uuml;min bir kimseyi &ouml;yle severim ki namaza durduğunda y&ouml;n&uuml;n&uuml; Allaha &ccedil;evirsin ve kalbini d&uuml;nya ile meşgul etmesin. Zira namazda kalbini Allaha y&ouml;nelten her kula Allah y&uuml;z&uuml;yle ona y&ouml;neliyor ve m&uuml;minlerin muhabbet ve sevgisini kendi muhabbet ve sevgisinden sonra ona fark ettiriyor&rdquo;.[6]&nbsp;&nbsp; &nbsp;<br />\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmam Sadık&rsquo;ın ashaplarından birisi ş&ouml;yle buyuruyor: Bilin&ccedil;li ve uyanık olunuz! D&uuml;nyada zahit olmadığınız m&uuml;ddet&ccedil;e imanın tadını tatmanız diyor. Zira ben imam Sadık&rsquo;dan ş&ouml;yle duydum buyuruyor ki; &ldquo;M&uuml;min d&uuml;nyadan kalbini arındırır yukarılara &ccedil;ıkar ve Allahın muhabbetinin tatlılığını haddi zatinde bulacak ve onun dışında hi&ccedil; kimseyle uğraşmaz; hakeza buyuruyor: Kalp saf olduğu taktirde yer onun i&ccedil;in dar olur ta ki (Allaha doğru) yukarılara gitti&rdquo;.[7]<br />\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmam Ali ş&ouml;yle buyuruyor: &ldquo;Nasıl oluyor da bir kimse Allahın muhabbetini iddia ediyor da ama kalbi d&uuml;nya sevgisiyle aram bulmuş&rdquo;.[8]<br />\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmam Ali başka bir yerde ş&ouml;yle buyuruyor: &ldquo;G&uuml;neş gecenin karanlıklarıyla cem olunmadığı gibi Allah sevgisi ile d&uuml;nya sevgisi de bir arada cem olunmuyor&rdquo;.[9]<br />\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hz Ali ş&ouml;yle buyuruyor: &ldquo;Cennette en lezzetli ve en iyi şey Allahın sevgisi ve Allah yolunda sevmektir&rdquo;.[10]&nbsp;&nbsp; &nbsp;<br />\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bazı kitaplarda ş&ouml;yle nakledilmiştir: Hazreti Abbas ve hazreti Zeynep k&uuml;&ccedil;&uuml;k idiler, hazreti Ali Abbas&rsquo;ın g&uuml;zlerinden &ouml;pt&uuml; sonra hazreti Zeynebe d&ouml;nd&uuml; baktı. Hazreti Zeynep ş&ouml;yle dedi: Ey baba Acaba bizi seviyor musun? O hazret ş&ouml;yle buyurdu: &ldquo;&Ccedil;ocuklarımız ciğerlerimizin par&ccedil;alarıdırlar&rdquo;. Zeynep dedi: ama nasıl oluyor da iki sevgi bir kalpte yerleşebiliyor? Biri Allah&rsquo;ı sevmek diğeri &ccedil;ocuklarını sevmek, eğer bizden vazge&ccedil;ilmiyorsa Allah&rsquo;ı halisane sev bize karşı da şefkatli ol!.[11]<br />\r\n	&nbsp;&nbsp;&nbsp; Şehvani Sevgisi (Mezmum Sevgiler):</p>\r\n\r\n<p>\r\n	D&uuml;nya sevgisi Allahın sevgisi karşısında yer aldığını s&ouml;ylemiştik. Bazen bu iki t&uuml;r muhabbetin birisine ilahi aşk ya irfani aşk diğerine d&uuml;nyevi aşk deniliyor. Bunların her birisinin de farklı şubeleri vardır. Kuranı kerimde belirtildiği &uuml;zere şehvet sevgisi insanlar i&ccedil;in sevimli kılınmıştır ki şunlardan ibarettir: 1- Kadına karşı olan aşk (cinsel aşk), 2- &ccedil;ocuklara duyulan aşk, 3- paraya duyulan aşk (altın ve g&uuml;m&uuml;ş). 4- d&uuml;nyevi g&uuml;zelliklere ve imkanlarına duyulan aşk: &ldquo;Kadınlar, oğullar, y&uuml;k y&uuml;k altın ve g&uuml;m&uuml;ş, salma atlar, davarlar ve ekinler gibi nefsin şiddetle arzuladığı şeyler insana s&uuml;sl&uuml; g&ouml;sterildi. Bunlar d&uuml;nya hayatının ge&ccedil;imliğidir. Oysa asıl varılacak g&uuml;zel yer ancak Allah&rsquo;ın katındadır&rdquo;.[12]&nbsp; Rivayette ş&ouml;yle okuyoruz: Allah Te&acirc;l&acirc; Davut&rsquo;a vahyi etti ki ashaplarını şehvetlere dalmaktan korkut. Ve (onun getirilerinden) sakındır. Şehvetlere g&ouml;n&uuml;l bağlamış olanların kalpleri benden perdelenmiş ve &uuml;st&uuml;nden perde &ccedil;ekilmiştir.[13]</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Ehlibeyt ve İmamların Muhabbeti:<br />\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmam Sadık ş&ouml;yle buyuruyor: &ldquo;Kim ehlibeyti severse ve bizim sevgimiz onun kalbine yerleşirse hikmetin &ccedil;eşmeleri onun kalbinden dilinin &uuml;zerine akar ve kalbinde iman yenileniyor&rdquo;.[14] &nbsp;<br />\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İslam Peygamberinden nakledilmiştir: &ldquo;Kim Alibeyt muhabbetiyle &ouml;l&uuml;rse şehit olarak d&uuml;nyadan gitmiştir. Biliniz ki her kim alimuhammedin sevgisiyle &ouml;l&uuml;rse bağışlanmıştır. Biliniz ki her kim Alimuhammedin sevgisiyle &ouml;l&uuml;rse kamil imanla d&uuml;nyadan gitmiştir&rdquo;.[15]<br />\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İslam peygamberi ş&ouml;yle buyurmuşlardır: &ldquo;M&uuml;min bir kimsenin sahifesinin baş levhası Ali b. Ebu Talibin sevgisidir.[16] Hakeza ş&ouml;yle buyurmaktadır: Ali&rsquo;yi sevmek imandandır, Ona kin yapmak nifaktandır.[17] Hazreti Fatma hakkında ş&ouml;yle buyuruyor: Her kim Fatma&rsquo;yı severse cennettedir ve her kim ona d&uuml;şman olursa cehennemdedir&rdquo;.[18] &nbsp;<br />\r\n	&nbsp;&nbsp;&nbsp; Allah&rsquo;ın D&uuml;şmanlarından Beri ve Onlardan Nefret Etmek:</p>\r\n\r\n<p>\r\n	Allaha duyulan sevginin sadık olduğuna delalet eden alamet Allahın d&uuml;şmanlarına karşı d&uuml;şman olmaktır. Zira sevgi ile nefretin ikisi bir arada olması anlam taşımaz. Bir birine zıt olan iki şeye sevgi bağlamak nifakın alameti ve sevginin yalanlığından hakidir. Bu nedenledir ki Allah ve Allahın evliyalarının sevgisini konu edip zikir edilen bir&ccedil;ok rivayetlerde Allahın d&uuml;şmanlarından nefret duymak ve onlardan teberi etmek de zikredilmiştir. Burada birka&ccedil; rivayete &ouml;rnek olsun diye işaret edilecektir:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; İmam Rıza (a.s.) ş&ouml;yle buyuruyor: &ldquo;Dinin niheti ve kemali bizim velayetimizde ve d&uuml;şmanlarımızdan teberi etmektedir&rdquo;.[19]<br />\r\n	&nbsp;&nbsp;&nbsp; Şahıslardan birsi imam Sadık&rsquo;a (a.s.) ş&ouml;yle buyurdu: &ldquo;Birisi vardır ki hakkınızdaki sevgiyi kalbinde taşıyor ama d&uuml;şmanlarınızdan nefret etmekte zayıftır. İmam cevabında ş&ouml;yle buyurdu: &ldquo;Bizi sevdiğini sanıp d&uuml;şmanlarımızdan beri olduğuna sahip olmayan bir kimse yalancıdır&rdquo;.[20]</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] K&Uuml;LEYNİ, &ldquo;el-Kafi&rdquo;, Tahran: darul-Kutubul İslamıye, 1365, h.ş., c. 2, s. 134.</p>\r\n\r\n<p>\r\n	[2] A.g.e., s. 125.</p>\r\n\r\n<p>\r\n	[3] A.g.e., s. 125.</p>\r\n\r\n<p>\r\n	[4] A.g.e., s. 127.</p>\r\n\r\n<p>\r\n	[5] A.g.e., s. 130.</p>\r\n\r\n<p>\r\n	[6] MECLİSİ, Muhammed Bakır, &ldquo;Biharu&rsquo;l-Envar&rdquo;, L&uuml;bnan: M&uuml;esesetul-Vefa, 1404, kameri, c. 81, s. 24.</p>\r\n\r\n<p>\r\n	[7] Şeyh Hur Amuli, &ldquo;Vesailuş-Şia&rdquo;, M&uuml;esesetul - Alul-Beyt, 1409, kameri, c. 16, s. 13.</p>\r\n\r\n<p>\r\n	[8] AMEDİ TEMİMİ, &ldquo;Gurerul-Hikem ve Durerul &ndash;Kelm&rdquo;, İntişarati Tebliğati İslami, 1366, şemsi, s. 141.</p>\r\n\r\n<p>\r\n	[9] Muhaddis NURİ, &ldquo;M&uuml;stedrek&uuml;l-Vesali&rdquo;, M&uuml;esesetul - Alul-Beyt, 1408, kameri, c. 12, s. 42.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	[10] MECLİSİ, Muhammed Bakır, &ldquo;Biharu&rsquo;l-Envar&rdquo;, L&uuml;bnan: M&uuml;esesetul-Vefa, 1404, kameri, c. 66, s. 251.</p>\r\n\r\n<p>\r\n	[11] Muhaddis NURİ, &ldquo;M&uuml;stedrek&uuml;l-Vesali&rdquo;, M&uuml;esesetul - Alul-Beyt, 1408, kameri, c. 15, s. 251.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	[12] Ali İmran, 14.</p>\r\n\r\n<p>\r\n	[13] &ldquo;Biharu&rsquo;l-Envar&rdquo;, L&uuml;bnan: M&uuml;esesetul-Vefa, 1404, kameri, c. 1, s. 154.</p>\r\n\r\n<p>\r\n	[14] A.g.e., c. 27, s. 90.</p>\r\n\r\n<p>\r\n	[15] A.g.e., c. 23, s. 233.</p>\r\n\r\n<p>\r\n	[16] A.g.e., c. 27, s. 142.</p>\r\n\r\n<p>\r\n	[17] A.g.e., c. 37, s. 92.</p>\r\n\r\n<p>\r\n	[18] A.g.e., c. 27, s. 116.</p>\r\n\r\n<p>\r\n	[19] A.g.e., c. 27, s. 58.</p>\r\n\r\n<p>\r\n	[20] A.g.e. , c. 27, s. 58.</p>\r\n','Rivayetlerde sevgi ile din ilişkisini incelemek i&ccedil;in ilkin din, iman, sevgi ve muhabbet meselesi arsında var olan zati ilişkiyi inceleyeceğiz. Sonra iki t&uuml;r sevgiye; birisi ilahi muhabbet ikincisi şehvani sevgisine değineceğiz. L&uuml;tfen detaylı cevaba m&uuml;racaat ediniz.','&nbsp;Rivayetlerde sevgi ile din ilişkisini incelemek i&ccedil;in ilkin din, iman, sevgi ve muhabbet meselesi arsında var olan zati ilişkiyi inceleyeceğiz. Sonra iki t&uuml;r sevgiye; birisi ilahi muhabbet ikincisi şehvani sevgisine a&ccedil;ıklayacağız. Sonraki unvanda ehlibeyt sevgisi bağlamda olan &ouml;zel &ouml;nemliliğe ve onun iman olan direk nisbetine değineceğiz. Son olarak Allahın, peygamberin ve ehlibeytin d&uuml;şmanlarına karşı kin ve nefretin (buğz) konumuna değineceğiz.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Din ile Sevginin İrtibati:\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmam sadık ş&ouml;yle buyuruyor: &ldquo;Her kim Allah i&ccedil;in severse, Allah i&ccedil;in d&uuml;şmanlık yaparsa, Allah i&ccedil;in verirse o imanı kamil olan kimselerdendir&rdquo;.[1]\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmam Sadıktan h&uuml;bb ile buğz imandan mıdır şeklinde soruldu? O hazret ş&ouml;yle buyurdu: &ldquo;Acaba iman h&uuml;b ile buğz dışında bir şey midir? Sonra şu ayeti okudur: &ldquo;Fakat Allah, size imanı sevdirmiş ve onu g&ouml;n&uuml;llerinize g&uuml;zel g&ouml;stermiş; ink&acirc;rı, fasıklığı ve (İsl&acirc;m&rsquo;ın emirlerine) karşı &ccedil;ıkmayı da &ccedil;irkin g&ouml;stermiştir&rdquo;.[2]\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bir g&uuml;n Allah resul&uuml; kendi ashaplarına ş&ouml;yle buyurdu: &ldquo;İmanın hangi unsuruna sarılması daha muhkemdir? Ashap dediler: Allah ve Allah resul&uuml; daha iyi bilirler: Bir kısmı da namazdır dediler. Bazıları da zek&acirc;ttır dediler; bir diğer kısım da oru&ccedil; ve hacdır şeklinde g&ouml;r&uuml;ş belirtiler ve&hellip; O hazret ş&ouml;yle buyurdu: &ldquo;S&ouml;ylenilenlerin her birisinin has değeri vardır ama imanın en mutmain kulpu Allah yolunda sevmek, Allah yolunda nefret etmek, Allahın evliyalarını sevmek ve Allahın d&uuml;şmanlarından nefret duymaktır&rdquo;.[3]\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmam Sadık ş&ouml;yle buyuruyor: &ldquo;Her kim din i&ccedil;in sevmezse, din i&ccedil;in d&uuml;şmanlık yapmazsa dini yoktur&rdquo;.[4]\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; İlahi Muhabbet:\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmam sadık ş&ouml;yle buyuruyor: &ldquo;Bir M&uuml;min kalbini d&uuml;nyadan boşatsa, yukarı gider ve Allahın muhabbetinin tatlılığını kendinde bulursa, d&uuml;nya ehlinin nezdinde aklı delilikle karışmış kimse gibi olur. Oysaki bu grup Allahın muhabbetinin tatlılığıyla karıştırılmış dolayısıyla onun dışında hi&ccedil;bir şeyle uğraşmazlar&rdquo;.[5]\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmam Sadık ş&ouml;yle buyurmuş: &ldquo;Ben sizden olan m&uuml;min bir kimseyi &ouml;yle severim ki namaza durduğunda y&ouml;n&uuml;n&uuml; Allaha &ccedil;evirsin ve kalbini d&uuml;nya ile meşgul etmesin. Zira namazda kalbini Allaha y&ouml;nelten her kula Allah y&uuml;z&uuml;yle ona y&ouml;neliyor ve m&uuml;minlerin muhabbet ve sevgisini kendi muhabbet ve sevgisinden sonra ona fark ettiriyor&rdquo;.[6]&nbsp;&nbsp; &nbsp;\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmam Sadık&rsquo;ın ashaplarından birisi ş&ouml;yle buyuruyor: Bilin&ccedil;li ve uyanık olunuz! D&uuml;nyada zahit olmadığınız m&uuml;ddet&ccedil;e imanın tadını tatmanız diyor. Zira ben imam Sadık&rsquo;dan ş&ouml;yle duydum buyuruyor ki; &ldquo;M&uuml;min d&uuml;nyadan kalbini arındırır yukarılara &ccedil;ıkar ve Allahın muhabbetinin tatlılığını haddi zatinde bulacak ve onun dışında hi&ccedil; kimseyle uğraşmaz; hakeza buyuruyor: Kalp saf olduğu taktirde yer onun i&ccedil;in dar olur ta ki (Allaha doğru) yukarılara gitti&rdquo;.[7]\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmam Ali ş&ouml;yle buyuruyor: &ldquo;Nasıl oluyor da bir kimse Allahın muhabbetini iddia ediyor da ama kalbi d&uuml;nya sevgisiyle aram bulmuş&rdquo;.[8]\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmam Ali başka bir yerde ş&ouml;yle buyuruyor: &ldquo;G&uuml;neş gecenin karanlıklarıyla cem olunmadığı gibi Allah sevgisi ile d&uuml;nya sevgisi de bir arada cem olunmuyor&rdquo;.[9]\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hz Ali ş&ouml;yle buyuruyor: &ldquo;Cennette en lezzetli ve en iyi şey Allahın sevgisi ve Allah yolunda sevmektir&rdquo;.[10]&nbsp;&nbsp; &nbsp;\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bazı kitaplarda ş&ouml;yle nakledilmiştir: Hazreti Abbas ve hazreti Zeynep k&uuml;&ccedil;&uuml;k idiler, hazreti Ali Abbas&rsquo;ın g&uuml;zlerinden &ouml;pt&uuml; sonra hazreti Zeynebe d&ouml;nd&uuml; baktı. Hazreti Zeynep ş&ouml;yle dedi: Ey baba Acaba bizi seviyor musun? O hazret ş&ouml;yle buyurdu: &ldquo;&Ccedil;ocuklarımız ciğerlerimizin par&ccedil;alarıdırlar&rdquo;. Zeynep dedi: ama nasıl oluyor da iki sevgi bir kalpte yerleşebiliyor? Biri Allah&rsquo;ı sevmek diğeri &ccedil;ocuklarını sevmek, eğer bizden vazge&ccedil;ilmiyorsa Allah&rsquo;ı halisane sev bize karşı da şefkatli ol!.[11]\r\n	&nbsp;&nbsp;&nbsp; Şehvani Sevgisi (Mezmum Sevgiler):\r\n\r\n\r\n	D&uuml;nya sevgisi Allahın sevgisi karşısında yer aldığını s&ouml;ylemiştik. Bazen bu iki t&uuml;r muhabbetin birisine ilahi aşk ya irfani aşk diğerine d&uuml;nyevi aşk deniliyor. Bunların her birisinin de farklı şubeleri vardır. Kuranı kerimde belirtildiği &uuml;zere şehvet sevgisi insanlar i&ccedil;in sevimli kılınmıştır ki şunlardan ibarettir: 1- Kadına karşı olan aşk (cinsel aşk), 2- &ccedil;ocuklara duyulan aşk, 3- paraya duyulan aşk (altın ve g&uuml;m&uuml;ş). 4- d&uuml;nyevi g&uuml;zelliklere ve imkanlarına duyulan aşk: &ldquo;Kadınlar, oğullar, y&uuml;k y&uuml;k altın ve g&uuml;m&uuml;ş, salma atlar, davarlar ve ekinler gibi nefsin şiddetle arzuladığı şeyler insana s&uuml;sl&uuml; g&ouml;sterildi. Bunlar d&uuml;nya hayatının ge&ccedil;imliğidir. Oysa asıl varılacak g&uuml;zel yer ancak Allah&rsquo;ın katındadır&rdquo;.[12]&nbsp; Rivayette ş&ouml;yle okuyoruz: Allah Te&acirc;l&acirc; Davut&rsquo;a vahyi etti ki ashaplarını şehvetlere dalmaktan korkut. Ve (onun getirilerinden) sakındır. Şehvetlere g&ouml;n&uuml;l bağlamış olanların kalpleri benden perdelenmiş ve &uuml;st&uuml;nden perde &ccedil;ekilmiştir.[13]\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Ehlibeyt ve İmamların Muhabbeti:\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmam Sadık ş&ouml;yle buyuruyor: &ldquo;Kim ehlibeyti severse ve bizim sevgimiz onun kalbine yerleşirse hikmetin &ccedil;eşmeleri onun kalbinden dilinin &uuml;zerine akar ve kalbinde iman yenileniyor&rdquo;.[14] &nbsp;\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İslam Peygamberinden nakledilmiştir: &ldquo;Kim Alibeyt muhabbetiyle &ouml;l&uuml;rse şehit olarak d&uuml;nyadan gitmiştir. Biliniz ki her kim alimuhammedin sevgisiyle &ouml;l&uuml;rse bağışlanmıştır. Biliniz ki her kim Alimuhammedin sevgisiyle &ouml;l&uuml;rse kamil imanla d&uuml;nyadan gitmiştir&rdquo;.[15]\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İslam peygamberi ş&ouml;yle buyurmuşlardır: &ldquo;M&uuml;min bir kimsenin sahifesinin baş levhası Ali b. Ebu Talibin sevgisidir.[16] Hakeza ş&ouml;yle buyurmaktadır: Ali&rsquo;yi sevmek imandandır, Ona kin yapmak nifaktandır.[17] Hazreti Fatma hakkında ş&ouml;yle buyuruyor: Her kim Fatma&rsquo;yı severse cennettedir ve her kim ona d&uuml;şman olursa cehennemdedir&rdquo;.[18] &nbsp;\r\n	&nbsp;&nbsp;&nbsp; Allah&rsquo;ın D&uuml;şmanlarından Beri ve Onlardan Nefret Etmek:\r\n\r\n\r\n	Allaha duyulan sevginin sadık olduğuna delalet eden alamet Allahın d&uuml;şmanlarına karşı d&uuml;şman olmaktır. Zira sevgi ile nefretin ikisi bir arada olması anlam taşımaz. Bir birine zıt olan iki şeye sevgi bağlamak nifakın alameti ve sevginin yalanlığından hakidir. Bu nedenledir ki Allah ve Allahın evliyalarının sevgisini konu edip zikir edilen bir&ccedil;ok rivayetlerde Allahın d&uuml;şmanlarından nefret duymak ve onlardan teberi etmek de zikredilmiştir. Burada birka&ccedil; rivayete &ouml;rnek olsun diye işaret edilecektir:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; İmam Rıza (a.s.) ş&ouml;yle buyuruyor: &ldquo;Dinin niheti ve kemali bizim velayetimizde ve d&uuml;şmanlarımızdan teberi etmektedir&rdquo;.[19]\r\n	&nbsp;&nbsp;&nbsp; Şahıslardan birsi imam Sadık&rsquo;a (a.s.) ş&ouml;yle buyurdu: &ldquo;Birisi vardır ki hakkınızdaki sevgiyi kalbinde taşıyor ama d&uuml;şmanlarınızdan nefret etmekte zayıftır. İmam cevabında ş&ouml;yle buyurdu: &ldquo;Bizi sevdiğini sanıp d&uuml;şmanlarımızdan beri olduğuna sahip olmayan bir kimse yalancıdır&rdquo;.[20]\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] K&Uuml;LEYNİ, &ldquo;el-Kafi&rdquo;, Tahran: darul-Kutubul İslamıye, 1365, h.ş., c. 2, s. 134.\r\n\r\n\r\n	[2] A.g.e., s. 125.\r\n\r\n\r\n	[3] A.g.e., s. 125.\r\n\r\n\r\n	[4] A.g.e., s. 127.\r\n\r\n\r\n	[5] A.g.e., s. 130.\r\n\r\n\r\n	[6] MECLİSİ, Muhammed Bakır, &ldquo;Biharu&rsquo;l-Envar&rdquo;, L&uuml;bnan: M&uuml;esesetul-Vefa, 1404, kameri, c. 81, s. 24.\r\n\r\n\r\n	[7] Şeyh Hur Amuli, &ldquo;Vesailuş-Şia&rdquo;, M&uuml;esesetul - Alul-Beyt, 1409, kameri, c. 16, s. 13.\r\n\r\n\r\n	[8] AMEDİ TEMİMİ, &ldquo;Gurerul-Hikem ve Durerul &ndash;Kelm&rdquo;, İntişarati Tebliğati İslami, 1366, şemsi, s. 141.\r\n\r\n\r\n	[9] Muhaddis NURİ, &ldquo;M&uuml;stedrek&uuml;l-Vesali&rdquo;, M&uuml;esesetul - Alul-Beyt, 1408, kameri, c. 12, s. 42.&nbsp; &nbsp;\r\n\r\n\r\n	[10] MECLİSİ, Muhammed Bakır, &ldquo;Biharu&rsquo;l-Envar&rdquo;, L&uuml;bnan: M&uuml;esesetul-Vefa, 1404, kameri, c. 66, s. 251.\r\n\r\n\r\n	[11] Muhaddis NURİ, &ldquo;M&uuml;stedrek&uuml;l-Vesali&rdquo;, M&uuml;esesetul - Alul-Beyt, 1408, kameri, c. 15, s. 251.&nbsp; &nbsp;\r\n\r\n\r\n	[12] Ali İmran, 14.\r\n\r\n\r\n	[13] &ldquo;Biharu&rsquo;l-Envar&rdquo;, L&uuml;bnan: M&uuml;esesetul-Vefa, 1404, kameri, c. 1, s. 154.\r\n\r\n\r\n	[14] A.g.e., c. 27, s. 90.\r\n\r\n\r\n	[15] A.g.e., c. 23, s. 233.\r\n\r\n\r\n	[16] A.g.e., c. 27, s. 142.\r\n\r\n\r\n	[17] A.g.e., c. 37, s. 92.\r\n\r\n\r\n	[18] A.g.e., c. 27, s. 116.\r\n\r\n\r\n	[19] A.g.e., c. 27, s. 58.\r\n\r\n\r\n	[20] A.g.e. , c. 27, s. 58.'),(87,'tr80','<div class=\"quest-content\" id=\"A3_1\" style=\"display: block;\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Şia ve ehlis&uuml;nnetin rivayet ve tarihi kaynaklara g&ouml;re hazreti Muhsin (a.s.) Hz. Ali ve hazreti Fatma&rsquo;nın &ccedil;ocuklarındandır. &nbsp;&Ouml;mer veya Kunf&uuml;z hazreti Fatma&rsquo;yı (a.s.) duvar ile kapı arasına sıkıştırdı ve onun bu işi o kadar şiddetli ve baskısı o denli bastırıcı idi ki o hazretin kaburgalarının kırılmasına ve karnındaki &ccedil;ocuğun (hazreti Muhsin) d&uuml;ş&uuml;k yapmasına neden oldu.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Ehlis&uuml;nnet ve Şia kitaplarından nakledilen rivayetlere g&ouml;re hazreti Muhsin (a.s.) imam Ali (a.s.) ve Hz. Fatma&rsquo;nın (a.s.) &ccedil;ocuklarından idi ve evde yemiş olduğu darbeden ve &Ouml;mer tarafından kapı ile duvar arsına sıkıştırıldığından dolayı d&uuml;ş&uuml;k yaptı ve şehit oldu.[1] Şu noktanın da a&ccedil;ıklanması zaruridir ki, hazreti Zehra&rsquo;nın evinin muhasara edilmesi ve ona kavuşturulmuş olan zarar her kim tarafından olursa olsun kesinlikle o zamanın hilafet mekanizmasıyla irtibatı olmuştur. &Ouml;rnek teşkil etsin diye burada Şia ve Ehlis&uuml;nnet kaynaklarından bazı tarihi ve rivayi kaynaklara işaret edeceğiz:&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Şia Kaynakları:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Aşağıda zikredilecek rivayetlerin b&uuml;t&uuml;nl&uuml;ğ&uuml;nden istifade ediliyor ki Hz. Muhsin (a.s.) hazreti Zehra&rsquo;nın (a.s.) &ccedil;ocuklarından idi ve şahadete ulaşmıştır. Hazreti Ali (a.s.) ş&ouml;yle buyurdu: &ldquo;Eğer d&uuml;ş&uuml;k yapmış &ccedil;ocuklarınıza daha isim takmadıysanız kıyamet g&uuml;n&uuml;nde sizi g&ouml;r&uuml;rler ve babalarına ş&ouml;yle derler: Neden bana isim takmadın, oysaki peygamber (s.a.a.) Muhsin&rsquo;e daha d&uuml;nyaya gelmeden isim takmıştır&rdquo;.[2]<br />\r\n	&nbsp;&nbsp;&nbsp; Peygamberi Ekrem ş&ouml;yle buyurdu: &ldquo;&hellip;hazreti Zehra (s.a.) hamile iken d&ouml;v&uuml;lecektir. Bu d&ouml;vme neticesinde hamile olduğu &ccedil;ocuk d&uuml;ş&uuml;k yapacaktır. Kendisi de ayni d&ouml;vme neticesinde d&uuml;nyadan gidecektir&hellip;&rdquo;.[3]<br />\r\n	&nbsp;&nbsp;&nbsp; Merhum Taberisi ş&ouml;yle diyor: &ldquo;&hellip;Ebu Bekir Kunfuz&rsquo;a Fatma&rsquo;yı d&ouml;v&uuml;n&uuml;z şeklinde payam g&ouml;nderdi. Bu payamla iş daha b&uuml;y&uuml;d&uuml; ve onu Ali&rsquo;den uzaklaştırdı. Kunfuz &ccedil;ok şiddetli davranışla sahneye girdi ve kasavet bakımından nihai derecedeki bir kalple peygamberin değerli kızını kapı ile duvar arasında sıkıştırdı bu sıkıştırma o denli şiddetli idi ki o değerli hanımın kaburgası kırıldı ve karnındaki &ccedil;ocuk d&uuml;ş&uuml;k yaptı!.[4]</p>\r\n\r\n<p>\r\n	Ehlis&uuml;nnet Kaynakları:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; İbrahim b. Seyyar Nazzam-i Mutezile (160-231) ki nazm ve nesr bakımından kelamı g&uuml;zel olduğu i&ccedil;in Nazzam adıyla meşhur olmuştu. Nazzam birka&ccedil; kitabında hazreti Fatma&rsquo;nın evinde ger&ccedil;ekleşen kısayı nakletmiştir. O ş&ouml;yle diyor: &Ouml;mer Ebu Bekir i&ccedil;in bay&rsquo;at toplamak istediği g&uuml;nde Fatma&rsquo;nın karnına vurdu onun karnındaki &ccedil;ocuk ki ismini Muhsin koymuştu, d&uuml;ş&uuml;k yaptı!.[5]<br />\r\n	&nbsp;&nbsp;&nbsp; İbn. Ebi Darem olarak meşhur ve kufeli muhaddis olan Ahmet b. Muhammed (vefat 357) &ouml;yle birisidir ki Muhammed b. Ahmet b. Hammad-i Kufi onun hakkında ş&ouml;yle diyor: &ldquo;O &ouml;mr&uuml;n&uuml;n t&uuml;m&uuml;nde doğru yolda idi&rdquo;. Bu şahıs (Ebi Darem) naklediyor ki kendisinin huzurunda bu haber nakledildi: &Ouml;mer Fatmaya tekme vurdu ve Fatmanın karnındaki &ccedil;ocuk ki ismini Muhsin takmışlardı d&uuml;ş&uuml;k yaptı&rdquo;.[6]<br />\r\n	&nbsp;&nbsp;&nbsp; İbn. Sad &ldquo;Tabakat&rdquo; ve Belazeri &ldquo;Ensabu&rsquo;l-Eşraf&rdquo;&nbsp; kitabında ş&ouml;yle nakletmiştir: Annesi Peygamberin kızı Fatma olan &ccedil;ocuklar şunlardan ibarettir: İmam Hasan (a.s.), İmam H&uuml;seyin (a.s.), Muhsin, Zeynb-i K&uuml;bra, Ummu K&uuml;ls&uuml;m-i K&uuml;bra. Muhsin hazreti Zehra&rsquo;nın (a.s.) evine saldırıldığı olayda d&uuml;ş&uuml;k yaptı. İbn. Esir ş&ouml;yle diyor: Muhsin k&uuml;&ccedil;&uuml;kken vefat etti.[7]</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	[1] Daha fazla bilgi edinmek i&ccedil;in aşağıdaki indekse bakınız: &ldquo;Ehlis&uuml;nnet kaynaklarında hz. Fatmanın şehadeti&rdquo;,</p>\r\n\r\n<p>\r\n	[2] MECLİSİ, Muhammed Bakır, &ldquo;Biharu&rsquo;l-Envar&rdquo;, L&uuml;bnan: M&uuml;esesetul-Vefa, 1404, kameri, c. 43, s. 195.</p>\r\n\r\n<p>\r\n	[3] A.g.e., c. 28, s. 63.</p>\r\n\r\n<p>\r\n	[4] TABERİSİ, Ahmet b. Ali, &ldquo;el-İhticac ala Ehlil-L&uuml;cac&rdquo;, baskı, 1, Meşhet: Neşri Murtaza, 1403, kameri, c. 1, s. 83.</p>\r\n\r\n<p>\r\n	[5] &ldquo;El-Vafi bil-Vefeyat&rdquo;, 6/17 no: 1444: Şehristani: &ldquo;el-Milen ven-Nihal&rdquo;, Beyrut: 57/1, &Ccedil;apı darul-Marife, 1/57; ve bkz: Subahni, Cafer, &ldquo;Buhusun fi el-Milen ven-Nihal&rdquo;, s. 3, s. 248-255. &ldquo;Biat G&uuml;n&uuml;nde &Ouml;mer Fatma&rsquo;nın Karnına vurdu ta ki, Karnındaki Muhsin d&uuml;ş&uuml;k yaptı&rdquo;.</p>\r\n\r\n<p>\r\n	[6] &ldquo;Mizanul-İtidal&rdquo;, c. 3, s. 459. &ldquo;&Ouml;mer Fatmaya M&uuml;hsini d&uuml;ş&uuml;n yapıncaya kadar sıkıştırdı&rdquo;,</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Şia ve ehlis&uuml;nnetin rivayet ve tarihi kaynaklara g&ouml;re hazreti Muhsin (a.s.) Hz. Ali ve hazreti Fatma&rsquo;nın &ccedil;ocuklarındandır. &nbsp;&Ouml;mer veya Kunf&uuml;z hazreti Fatma&rsquo;yı (a.s.) duvar ile kapı arasına sıkıştırdı ve onun bu işi o kadar şiddetli ve baskısı o denli bastırıcı idi ki o hazretin kaburgalarının kırılmasına ve karnındaki &ccedil;ocuğun (hazreti Muhsin) d&uuml;ş&uuml;k yapmasına neden oldu.','&nbsp;Ehlis&uuml;nnet ve Şia kitaplarından nakledilen rivayetlere g&ouml;re hazreti Muhsin (a.s.) imam Ali (a.s.) ve Hz. Fatma&rsquo;nın (a.s.) &ccedil;ocuklarından idi ve evde yemiş olduğu darbeden ve &Ouml;mer tarafından kapı ile duvar arsına sıkıştırıldığından dolayı d&uuml;ş&uuml;k yaptı ve şehit oldu.[1] Şu noktanın da a&ccedil;ıklanması zaruridir ki, hazreti Zehra&rsquo;nın evinin muhasara edilmesi ve ona kavuşturulmuş olan zarar her kim tarafından olursa olsun kesinlikle o zamanın hilafet mekanizmasıyla irtibatı olmuştur. &Ouml;rnek teşkil etsin diye burada Şia ve Ehlis&uuml;nnet kaynaklarından bazı tarihi ve rivayi kaynaklara işaret edeceğiz:&nbsp; &nbsp;\r\n\r\n\r\n	Şia Kaynakları:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Aşağıda zikredilecek rivayetlerin b&uuml;t&uuml;nl&uuml;ğ&uuml;nden istifade ediliyor ki Hz. Muhsin (a.s.) hazreti Zehra&rsquo;nın (a.s.) &ccedil;ocuklarından idi ve şahadete ulaşmıştır. Hazreti Ali (a.s.) ş&ouml;yle buyurdu: &ldquo;Eğer d&uuml;ş&uuml;k yapmış &ccedil;ocuklarınıza daha isim takmadıysanız kıyamet g&uuml;n&uuml;nde sizi g&ouml;r&uuml;rler ve babalarına ş&ouml;yle derler: Neden bana isim takmadın, oysaki peygamber (s.a.a.) Muhsin&rsquo;e daha d&uuml;nyaya gelmeden isim takmıştır&rdquo;.[2]\r\n	&nbsp;&nbsp;&nbsp; Peygamberi Ekrem ş&ouml;yle buyurdu: &ldquo;&hellip;hazreti Zehra (s.a.) hamile iken d&ouml;v&uuml;lecektir. Bu d&ouml;vme neticesinde hamile olduğu &ccedil;ocuk d&uuml;ş&uuml;k yapacaktır. Kendisi de ayni d&ouml;vme neticesinde d&uuml;nyadan gidecektir&hellip;&rdquo;.[3]\r\n	&nbsp;&nbsp;&nbsp; Merhum Taberisi ş&ouml;yle diyor: &ldquo;&hellip;Ebu Bekir Kunfuz&rsquo;a Fatma&rsquo;yı d&ouml;v&uuml;n&uuml;z şeklinde payam g&ouml;nderdi. Bu payamla iş daha b&uuml;y&uuml;d&uuml; ve onu Ali&rsquo;den uzaklaştırdı. Kunfuz &ccedil;ok şiddetli davranışla sahneye girdi ve kasavet bakımından nihai derecedeki bir kalple peygamberin değerli kızını kapı ile duvar arasında sıkıştırdı bu sıkıştırma o denli şiddetli idi ki o değerli hanımın kaburgası kırıldı ve karnındaki &ccedil;ocuk d&uuml;ş&uuml;k yaptı!.[4]\r\n\r\n\r\n	Ehlis&uuml;nnet Kaynakları:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; İbrahim b. Seyyar Nazzam-i Mutezile (160-231) ki nazm ve nesr bakımından kelamı g&uuml;zel olduğu i&ccedil;in Nazzam adıyla meşhur olmuştu. Nazzam birka&ccedil; kitabında hazreti Fatma&rsquo;nın evinde ger&ccedil;ekleşen kısayı nakletmiştir. O ş&ouml;yle diyor: &Ouml;mer Ebu Bekir i&ccedil;in bay&rsquo;at toplamak istediği g&uuml;nde Fatma&rsquo;nın karnına vurdu onun karnındaki &ccedil;ocuk ki ismini Muhsin koymuştu, d&uuml;ş&uuml;k yaptı!.[5]\r\n	&nbsp;&nbsp;&nbsp; İbn. Ebi Darem olarak meşhur ve kufeli muhaddis olan Ahmet b. Muhammed (vefat 357) &ouml;yle birisidir ki Muhammed b. Ahmet b. Hammad-i Kufi onun hakkında ş&ouml;yle diyor: &ldquo;O &ouml;mr&uuml;n&uuml;n t&uuml;m&uuml;nde doğru yolda idi&rdquo;. Bu şahıs (Ebi Darem) naklediyor ki kendisinin huzurunda bu haber nakledildi: &Ouml;mer Fatmaya tekme vurdu ve Fatmanın karnındaki &ccedil;ocuk ki ismini Muhsin takmışlardı d&uuml;ş&uuml;k yaptı&rdquo;.[6]\r\n	&nbsp;&nbsp;&nbsp; İbn. Sad &ldquo;Tabakat&rdquo; ve Belazeri &ldquo;Ensabu&rsquo;l-Eşraf&rdquo;&nbsp; kitabında ş&ouml;yle nakletmiştir: Annesi Peygamberin kızı Fatma olan &ccedil;ocuklar şunlardan ibarettir: İmam Hasan (a.s.), İmam H&uuml;seyin (a.s.), Muhsin, Zeynb-i K&uuml;bra, Ummu K&uuml;ls&uuml;m-i K&uuml;bra. Muhsin hazreti Zehra&rsquo;nın (a.s.) evine saldırıldığı olayda d&uuml;ş&uuml;k yaptı. İbn. Esir ş&ouml;yle diyor: Muhsin k&uuml;&ccedil;&uuml;kken vefat etti.[7]\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	[1] Daha fazla bilgi edinmek i&ccedil;in aşağıdaki indekse bakınız: &ldquo;Ehlis&uuml;nnet kaynaklarında hz. Fatmanın şehadeti&rdquo;,\r\n\r\n\r\n	[2] MECLİSİ, Muhammed Bakır, &ldquo;Biharu&rsquo;l-Envar&rdquo;, L&uuml;bnan: M&uuml;esesetul-Vefa, 1404, kameri, c. 43, s. 195.\r\n\r\n\r\n	[3] A.g.e., c. 28, s. 63.\r\n\r\n\r\n	[4] TABERİSİ, Ahmet b. Ali, &ldquo;el-İhticac ala Ehlil-L&uuml;cac&rdquo;, baskı, 1, Meşhet: Neşri Murtaza, 1403, kameri, c. 1, s. 83.\r\n\r\n\r\n	[5] &ldquo;El-Vafi bil-Vefeyat&rdquo;, 6/17 no: 1444: Şehristani: &ldquo;el-Milen ven-Nihal&rdquo;, Beyrut: 57/1, &Ccedil;apı darul-Marife, 1/57; ve bkz: Subahni, Cafer, &ldquo;Buhusun fi el-Milen ven-Nihal&rdquo;, s. 3, s. 248-255. &ldquo;Biat G&uuml;n&uuml;nde &Ouml;mer Fatma&rsquo;nın Karnına vurdu ta ki, Karnındaki Muhsin d&uuml;ş&uuml;k yaptı&rdquo;.\r\n\r\n\r\n	[6] &ldquo;Mizanul-İtidal&rdquo;, c. 3, s. 459. &ldquo;&Ouml;mer Fatmaya M&uuml;hsini d&uuml;ş&uuml;n yapıncaya kadar sıkıştırdı&rdquo;,\r\n\r\n\r\n	&nbsp;'),(88,'tr79','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İmam H&uuml;seyin&rsquo;in Ehlibeytinin (a.s.) esirler kervanının Kerbelaya d&ouml;nd&uuml;ğ&uuml;ne inananlar bu d&ouml;n&uuml;ş&uuml;n tarihinde ihtilafa d&uuml;şm&uuml;şlerdir. &Acirc;limlerden bazıları esirlerin K&uuml;fe ve Şama gitme zamanını ve hakeza onların Şam&rsquo;da durmalarını dikkate alarak bu d&ouml;n&uuml;ş&uuml;n birinci arbeinde (kırklık) ger&ccedil;ekleştiğini uzak bir ihtimal olduğunu kabul ederler. Ama &acirc;limlerden bir kısmı da kendilerince getirmiş oldukları delillere g&ouml;re bu d&ouml;n&uuml;ş&uuml;n birinci arbainde ger&ccedil;ekleşmesinin m&uuml;mk&uuml;n olduğunu s&ouml;yl&uuml;yorlar.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;İmam H&uuml;seyin&rsquo;in Ehlibeytinin esirler kervanının kerbelaya d&ouml;nd&uuml;ğ&uuml;ne inananlar, d&ouml;nd&uuml;kleri tarih hakkında ihtilafa d&uuml;şm&uuml;şlerdir. &Acirc;limlerden bazıları esirlerin K&uuml;fe ve Şama gitme zamanını ve hakeza onların Şam&rsquo;da durmalarını dikkate alarak bu d&ouml;n&uuml;ş&uuml;n birinci kırkında (arbeinde) ger&ccedil;ekleştiğini uzak bilirler. Ama &acirc;limlerden bir kısmı da kendilerince sunmuş oldukları delillerce bu d&ouml;n&uuml;ş&uuml;n birinci arbainde (kırkında) ger&ccedil;ekleştiğini savunurlar.</p>\r\n\r\n<p>\r\n	Biz burada &ouml;zet bir şekilde her iki g&ouml;r&uuml;ş&uuml; de tahlil edeceğiz:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Ehlibeytin Birinci Arbeinde Kerbelaya D&ouml;nd&uuml;ğ&uuml;n&uuml; Savunan G&ouml;r&uuml;şe Yapılan İşkallar:</p>\r\n\r\n<p>\r\n	Merhum Mutahhari bu konu hakkında ş&ouml;yle diyor: Esirlerin Kerbelaya d&ouml;nd&uuml;kleri i&ccedil;in zikir edilen delillerden birisi H&uuml;syeni kervanının Cabir b. Abdullah ve Atiye ile m&uuml;lakata yaptığı olayıdır. Ger&ccedil;i Cabir&rsquo;in arbain &uuml;n&uuml;ndeki ziyaretinin aslı ki imam H&uuml;seyin&rsquo;in ilk ziyaret&ccedil;isi idi, Muteber kitaplarda nakledilmiştir.[1]&nbsp; Ama Cabir&rsquo;in esirler kervanıyla karşılaştığı meselesini sadece seyit b. Tavus &ldquo;el-Luhuf&rdquo;[2] adlı kitabında nakletmiştir. Şehit Mutahhari konuyla alakalı zikir ettiği delillerden bir başkası da ş&ouml;yledir ki Şam&rsquo;ın yolu Kerbeladan olmadığıdır&rdquo;.[3]</p>\r\n\r\n<p>\r\n	Şeyh Abbas Kumi (rh.a) İmam H&uuml;seyin&rsquo;in (a.s.) şahadetinden sonraki olayları anlatırken ş&ouml;yle diyor: &ldquo;Bazı tarih&ccedil;iler nakledilmiş oldukları aşağıdaki nakil doğru değildir. Nakil ş&ouml;yledir: &ldquo;ehlibeyt (a.s), kafile i&ccedil;in kılavuzluk yapandan kılavuzdan onları Kerbela yolundan Medine&rsquo;ye g&ouml;t&uuml;rmelerini istemiş, o da kabul etmiş (onları bu yoldan g&ouml;t&uuml;rm&uuml;ş ve) kervan Kerbelada Cabir ile m&uuml;lakat etmiştir&rdquo;. Zira H&uuml;seyni kervan, asıl mesir ve yoldan hareket ettirilmiş ve bu arada yaklaşık kırk k&ouml;y ve yerleşim yerler var olmuştur ve Seyit Tavusun &ldquo;İkbal&rdquo;[4] adlı kitabında naklettiği nakle g&ouml;re ehlibeyt (a.s.) yaklaşık bir ay Şam&rsquo;da kalmıştır. Bu nakli dikkate aldığımızda ehlibeytin kerbelaya d&ouml;nd&uuml;kleri g&ouml;r&uuml;ş&uuml;n&uuml;n &ccedil;ok uzak bir ihtimal olduğu anlaşılmaktadır. Seyit devamında ş&ouml;yle yazıyor: Şeyh Mufit[5] ve ibn. Esir[6] ve diğerleri sadece H&uuml;seyni kervanının Şam&rsquo;dan Medine&rsquo;ye hareket ettiklerini nakletmişler ama Irak&rsquo;a yolculuk yaptığını yazmamışlardır. Şeyh Mufit[7], Tusi[8] ve Kafami[9] ş&ouml;yle demişlerdir: &ldquo;Ehlibeyt (a.s.) sefer ayının yirmisinde Şam&rsquo;dan Medine&rsquo;ye geri d&ouml;nd&uuml; ve aynı g&uuml;nde Cabir de ziyaret i&ccedil;in Kerbelaya gelmişti&rdquo;.[10] &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Birinci Arbainde Ehlibeyt (A.S.) Kervanının Kerbela&rsquo;ya Gittiğini Savunan Kimselerin Delilleri:</p>\r\n\r\n<p>\r\n	Birinci g&ouml;r&uuml;şe karşı bazı &acirc;limler esirlerin birinci arbainde Kerbelaya d&ouml;nd&uuml;ğ&uuml;ne inanmışlardır. Mihrapta şehit olana mihrap şehitlerinden olan Merhum şehit seyit Ali Kazi, &ldquo;Esirlerin Birinci Arbainde Kerbelaya D&ouml;nd&uuml;kleri Hakkında&rdquo; bir kitap yazmıştır. Konuyla alakalı s&ouml;z konusu olan bu kitaba m&uuml;racaat edebilirsiniz.[11] Elbette dikkat edilmesi gerekir ki eğer b&ouml;yle bir durum s&ouml;z konusu olmuş ise de bir defasına mahsustur.</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] TABERİ, Omaduddin, &ldquo;Beşaretl-Mustafa&rdquo;, Necef: Kitabhanei Hayderiye, 1383, h.k., c. 1, s. 74.</p>\r\n\r\n<p>\r\n	[2] Seyit b. TAVUS, Ali, b. Musa, &ldquo;el-Luhuf&rdquo;, Tahran, İntişarati Cihan, 1348, h.ş., s, 196.</p>\r\n\r\n<p>\r\n	[3] MUTAHHARİ, Murtaza, &ldquo;Mecmuai Asar&rdquo;, c. 17, s. 79.</p>\r\n\r\n<p>\r\n	[4] Seyit b. TAVUS, Ali, b. Musa, &ldquo;İkbalul-Amal&rdquo;, Tahran: Darul-Kutubul-İslamiye, 1367, h.ş., c. 1, s, 589.</p>\r\n\r\n<p>\r\n	[5] MUFİT,&nbsp; Muhammd b. Muhammed, &ldquo;el-İrşat&rdquo;, Kum: Kungrei şeyh Mufit, 1413, h.k, c. 2, s. 122.</p>\r\n\r\n<p>\r\n	[6] İbni ESİR, İzzuddin, &ldquo;el-Kamil&rdquo;, c. 4, s. 88.</p>\r\n\r\n<p>\r\n	[7] MUFİT,&nbsp; Muhammd b. Muhammed, &ldquo;Mesaru Şia&rdquo;, Kum: Kungrei şeyh Mufit, 1413, h.k, s. 46.</p>\r\n\r\n<p>\r\n	[8] TUSİ, Muhammed b. Hasan, &ldquo;Misbahul-M&uuml;&ccedil;tehit&rdquo;, Beyrut: M&uuml;esesei fıkhuş-Şia&rdquo;, 1411, h.k., c. 1 s. 787.</p>\r\n\r\n<p>\r\n	[9] KAFAMİ, İbrahim Ali, &ldquo;el-Misbah&rdquo;, Kum: İntişarat-i Rezi, 1405, s. 509.</p>\r\n\r\n<p>\r\n	[10] KUMİ, Şeyh Abbas, &ldquo;Muntahel-Amal&rdquo;, Kum: İntişarat-i Hicret, 1410, h.k., c. 1, s. 417.</p>\r\n\r\n<p>\r\n	[11] KAZI, Seyit Muhammed Ali, &ldquo;Tahkiki derbare&rsquo;i evel arbai-i Hazreti Seyidiş- Şuheda&nbsp; ve Ziyareti Ferhengi ve irşad-i İslami&rdquo;, Tahran: Vezareti Ferhengi ve İrşadi İslami, Sazıman &Ccedil;ap ve İntişarat, 1383, h.ş.</p>\r\n','İmam H&uuml;seyin&rsquo;in Ehlibeytinin (a.s.) esirler kervanının Kerbelaya d&ouml;nd&uuml;ğ&uuml;ne inananlar bu d&ouml;n&uuml;ş&uuml;n tarihinde ihtilafa d&uuml;şm&uuml;şlerdir. &Acirc;limlerden bazıları esirlerin K&uuml;fe ve Şama gitme zamanını ve hakeza onların Şam&rsquo;da durmalarını dikkate alarak bu d&ouml;n&uuml;ş&uuml;n birinci arbeinde (kırklık) ger&ccedil;ekleştiğini uzak bir ihtimal olduğunu kabul ederler. Ama &acirc;limlerden bir kısmı da kendilerince getirmiş oldukları delillere g&ouml;re bu d&ouml;n&uuml;ş&uuml;n birinci arbainde ger&ccedil;ekleşmesinin m&uuml;mk&uuml;n olduğunu s&ouml;yl&uuml;yorlar.','&nbsp;İmam H&uuml;seyin&rsquo;in Ehlibeytinin esirler kervanının kerbelaya d&ouml;nd&uuml;ğ&uuml;ne inananlar, d&ouml;nd&uuml;kleri tarih hakkında ihtilafa d&uuml;şm&uuml;şlerdir. &Acirc;limlerden bazıları esirlerin K&uuml;fe ve Şama gitme zamanını ve hakeza onların Şam&rsquo;da durmalarını dikkate alarak bu d&ouml;n&uuml;ş&uuml;n birinci kırkında (arbeinde) ger&ccedil;ekleştiğini uzak bilirler. Ama &acirc;limlerden bir kısmı da kendilerince sunmuş oldukları delillerce bu d&ouml;n&uuml;ş&uuml;n birinci arbainde (kırkında) ger&ccedil;ekleştiğini savunurlar.\r\n\r\n\r\n	Biz burada &ouml;zet bir şekilde her iki g&ouml;r&uuml;ş&uuml; de tahlil edeceğiz:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Ehlibeytin Birinci Arbeinde Kerbelaya D&ouml;nd&uuml;ğ&uuml;n&uuml; Savunan G&ouml;r&uuml;şe Yapılan İşkallar:\r\n\r\n\r\n	Merhum Mutahhari bu konu hakkında ş&ouml;yle diyor: Esirlerin Kerbelaya d&ouml;nd&uuml;kleri i&ccedil;in zikir edilen delillerden birisi H&uuml;syeni kervanının Cabir b. Abdullah ve Atiye ile m&uuml;lakata yaptığı olayıdır. Ger&ccedil;i Cabir&rsquo;in arbain &uuml;n&uuml;ndeki ziyaretinin aslı ki imam H&uuml;seyin&rsquo;in ilk ziyaret&ccedil;isi idi, Muteber kitaplarda nakledilmiştir.[1]&nbsp; Ama Cabir&rsquo;in esirler kervanıyla karşılaştığı meselesini sadece seyit b. Tavus &ldquo;el-Luhuf&rdquo;[2] adlı kitabında nakletmiştir. Şehit Mutahhari konuyla alakalı zikir ettiği delillerden bir başkası da ş&ouml;yledir ki Şam&rsquo;ın yolu Kerbeladan olmadığıdır&rdquo;.[3]\r\n\r\n\r\n	Şeyh Abbas Kumi (rh.a) İmam H&uuml;seyin&rsquo;in (a.s.) şahadetinden sonraki olayları anlatırken ş&ouml;yle diyor: &ldquo;Bazı tarih&ccedil;iler nakledilmiş oldukları aşağıdaki nakil doğru değildir. Nakil ş&ouml;yledir: &ldquo;ehlibeyt (a.s), kafile i&ccedil;in kılavuzluk yapandan kılavuzdan onları Kerbela yolundan Medine&rsquo;ye g&ouml;t&uuml;rmelerini istemiş, o da kabul etmiş (onları bu yoldan g&ouml;t&uuml;rm&uuml;ş ve) kervan Kerbelada Cabir ile m&uuml;lakat etmiştir&rdquo;. Zira H&uuml;seyni kervan, asıl mesir ve yoldan hareket ettirilmiş ve bu arada yaklaşık kırk k&ouml;y ve yerleşim yerler var olmuştur ve Seyit Tavusun &ldquo;İkbal&rdquo;[4] adlı kitabında naklettiği nakle g&ouml;re ehlibeyt (a.s.) yaklaşık bir ay Şam&rsquo;da kalmıştır. Bu nakli dikkate aldığımızda ehlibeytin kerbelaya d&ouml;nd&uuml;kleri g&ouml;r&uuml;ş&uuml;n&uuml;n &ccedil;ok uzak bir ihtimal olduğu anlaşılmaktadır. Seyit devamında ş&ouml;yle yazıyor: Şeyh Mufit[5] ve ibn. Esir[6] ve diğerleri sadece H&uuml;seyni kervanının Şam&rsquo;dan Medine&rsquo;ye hareket ettiklerini nakletmişler ama Irak&rsquo;a yolculuk yaptığını yazmamışlardır. Şeyh Mufit[7], Tusi[8] ve Kafami[9] ş&ouml;yle demişlerdir: &ldquo;Ehlibeyt (a.s.) sefer ayının yirmisinde Şam&rsquo;dan Medine&rsquo;ye geri d&ouml;nd&uuml; ve aynı g&uuml;nde Cabir de ziyaret i&ccedil;in Kerbelaya gelmişti&rdquo;.[10] &nbsp;\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Birinci Arbainde Ehlibeyt (A.S.) Kervanının Kerbela&rsquo;ya Gittiğini Savunan Kimselerin Delilleri:\r\n\r\n\r\n	Birinci g&ouml;r&uuml;şe karşı bazı &acirc;limler esirlerin birinci arbainde Kerbelaya d&ouml;nd&uuml;ğ&uuml;ne inanmışlardır. Mihrapta şehit olana mihrap şehitlerinden olan Merhum şehit seyit Ali Kazi, &ldquo;Esirlerin Birinci Arbainde Kerbelaya D&ouml;nd&uuml;kleri Hakkında&rdquo; bir kitap yazmıştır. Konuyla alakalı s&ouml;z konusu olan bu kitaba m&uuml;racaat edebilirsiniz.[11] Elbette dikkat edilmesi gerekir ki eğer b&ouml;yle bir durum s&ouml;z konusu olmuş ise de bir defasına mahsustur.\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] TABERİ, Omaduddin, &ldquo;Beşaretl-Mustafa&rdquo;, Necef: Kitabhanei Hayderiye, 1383, h.k., c. 1, s. 74.\r\n\r\n\r\n	[2] Seyit b. TAVUS, Ali, b. Musa, &ldquo;el-Luhuf&rdquo;, Tahran, İntişarati Cihan, 1348, h.ş., s, 196.\r\n\r\n\r\n	[3] MUTAHHARİ, Murtaza, &ldquo;Mecmuai Asar&rdquo;, c. 17, s. 79.\r\n\r\n\r\n	[4] Seyit b. TAVUS, Ali, b. Musa, &ldquo;İkbalul-Amal&rdquo;, Tahran: Darul-Kutubul-İslamiye, 1367, h.ş., c. 1, s, 589.\r\n\r\n\r\n	[5] MUFİT,&nbsp; Muhammd b. Muhammed, &ldquo;el-İrşat&rdquo;, Kum: Kungrei şeyh Mufit, 1413, h.k, c. 2, s. 122.\r\n\r\n\r\n	[6] İbni ESİR, İzzuddin, &ldquo;el-Kamil&rdquo;, c. 4, s. 88.\r\n\r\n\r\n	[7] MUFİT,&nbsp; Muhammd b. Muhammed, &ldquo;Mesaru Şia&rdquo;, Kum: Kungrei şeyh Mufit, 1413, h.k, s. 46.\r\n\r\n\r\n	[8] TUSİ, Muhammed b. Hasan, &ldquo;Misbahul-M&uuml;&ccedil;tehit&rdquo;, Beyrut: M&uuml;esesei fıkhuş-Şia&rdquo;, 1411, h.k., c. 1 s. 787.\r\n\r\n\r\n	[9] KAFAMİ, İbrahim Ali, &ldquo;el-Misbah&rdquo;, Kum: İntişarat-i Rezi, 1405, s. 509.\r\n\r\n\r\n	[10] KUMİ, Şeyh Abbas, &ldquo;Muntahel-Amal&rdquo;, Kum: İntişarat-i Hicret, 1410, h.k., c. 1, s. 417.\r\n\r\n\r\n	[11] KAZI, Seyit Muhammed Ali, &ldquo;Tahkiki derbare&rsquo;i evel arbai-i Hazreti Seyidiş- Şuheda&nbsp; ve Ziyareti Ferhengi ve irşad-i İslami&rdquo;, Tahran: Vezareti Ferhengi ve İrşadi İslami, Sazıman &Ccedil;ap ve İntişarat, 1383, h.ş.'),(89,'tr78','<p>\r\n	<br />\r\n	&nbsp;Hz. Ayetullah Mehdi Hadevi Tahrani&rsquo;nin (&ouml;mr&uuml; uzun olsun) cevabı:</p>\r\n\r\n<p>\r\n	Hicri-Kameri 1408 yılı 26 Sefer&uuml;&rsquo;l Muzaffer g&uuml;n&uuml;ne denk gelen Hicri-Şemsi 1365 yılı Aban[1] ayının dokuzunda, Hz. Fatıma Masumenin (s.a) temiz hareminde Hz. Ayetullah Beh&ccedil;et (r.a) kızımın şifa bulması i&ccedil;in şu duayı bana &ouml;ğretti:</p>\r\n\r\n<p>\r\n	&laquo;اللَّهُمَّ اشْفِها بِشِفَائِکَ وَ دَاوِها بِدَوَائِکَ وَ عَافِها بِعَافیَتِک&raquo;&nbsp; sonra duayı &uuml;&ccedil; defa tekrar edecek ve ş&ouml;yle diyeceksiniz:</p>\r\n\r\n<p>\r\n	&laquo;بالامام الکاظم (علیه السلام) فَإِنِّها أمتک وَ بِنتُ عَبْدِکَ&raquo;</p>\r\n\r\n<p>\r\n	İlgili başlıklar:</p>\r\n\r\n<p>\r\n	1. İndeks: Duaya kesin cevap verilmesinin şartları, soru sayısı: 1843, (Site: 2184).</p>\r\n\r\n<p>\r\n	2. İndeks: Duada maslahatı teşhis etmenin tarzı ve niteliği, soru sayısı: 6946, (Site: 7046).</p>\r\n\r\n<p>\r\n	3. İndeks: En &ccedil;abuk cevap verilen dualar, soru sayısı: 871, (Site: 1087).</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Bir Fars ayı.</p>\r\n','','&nbsp;Hz. Ayetullah Mehdi Hadevi Tahrani&rsquo;nin (&ouml;mr&uuml; uzun olsun) cevabı:\r\n\r\n\r\n	Hicri-Kameri 1408 yılı 26 Sefer&uuml;&rsquo;l Muzaffer g&uuml;n&uuml;ne denk gelen Hicri-Şemsi 1365 yılı Aban[1] ayının dokuzunda, Hz. Fatıma Masumenin (s.a) temiz hareminde Hz. Ayetullah Beh&ccedil;et (r.a) kızımın şifa bulması i&ccedil;in şu duayı bana &ouml;ğretti:\r\n\r\n\r\n	&laquo;اللَّهُمَّ اشْفِها بِشِفَائِکَ وَ دَاوِها بِدَوَائِکَ وَ عَافِها بِعَافیَتِک&raquo;&nbsp; sonra duayı &uuml;&ccedil; defa tekrar edecek ve ş&ouml;yle diyeceksiniz:\r\n\r\n\r\n	&laquo;بالامام الکاظم (علیه السلام) فَإِنِّها أمتک وَ بِنتُ عَبْدِکَ&raquo;\r\n\r\n\r\n	İlgili başlıklar:\r\n\r\n\r\n	1. İndeks: Duaya kesin cevap verilmesinin şartları, soru sayısı: 1843, (Site: 2184).\r\n\r\n\r\n	2. İndeks: Duada maslahatı teşhis etmenin tarzı ve niteliği, soru sayısı: 6946, (Site: 7046).\r\n\r\n\r\n	3. İndeks: En &ccedil;abuk cevap verilen dualar, soru sayısı: 871, (Site: 1087).\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Bir Fars ayı.',''),(90,'tr104','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Genel olarak b&uuml;t&uuml;n g&uuml;nahlar ismet perdesinin yırtılmasına sebep olur; b&uuml;t&uuml;n g&uuml;nahlar belanın nazil olmasına, duanın m&uuml;stecap olmamasına, rızkın ve bereketin insandan alınmasına vb. neden olur. Aslında bu durum g&uuml;nahın tabii bir etkisidir ve bizim dini kaynaklarda işaret edilen bir konudur.&nbsp; Ama bazı rivayetlerde bazı g&uuml;nahlara has olarak onların bıraktığı iz ve sonu&ccedil;lara değinilmiştir. &Ouml;rneğin: halka zulmetmek, g&uuml;zel işleri ve başkalarına yapılan iyilikleri terk etmek, k&uuml;fr&uuml; nimet etmek, nimetin azalmasına neden olan ş&uuml;kr&uuml; yerine getirmemek. Azap getiren g&uuml;nahlar; bir zalimin o sıfatla tanınmasına neden olan zul&uuml;m, başkasının hakkına tecav&uuml;z etmek ve onlarla alay etmek. İnsandan rızkın alınmasına sebep olan g&uuml;nahlar; fakirliği izhar etmek, namazın kaza olacağı şekilde yatsı namazı vaktinde uyumak. Perdeleri yırtan g&uuml;nahlar; i&ccedil;ki i&ccedil;mek, kumar oynamak, insanlarla şakalaşmak, faydasız ve anlamsız konuşmak, insanların ayıbını aramak ve g&uuml;nahkarlarla dostluk etmek. Azabın nazil olmasına neden olan g&uuml;nahlar; mazlumlara yardım etmemek, mahrum kimselerin derdi ile ilgilenmemek, iyiliği emredip k&ouml;t&uuml;l&uuml;kten sakındırma emrini terk etmek. Buna binaen İmam Ali (a.s)&rsquo;ın istiğfar etmesi genel olarak b&uuml;t&uuml;n g&uuml;nahlardandır, belli bir g&uuml;nah i&ccedil;in değil.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Bu soruya cevaben şunları s&ouml;ylememiz gerekiyor: Aslında genel olarak b&uuml;t&uuml;n g&uuml;nahlar insanın ismet perdesinin yırtılmasına sebep olur; her g&uuml;nah, belanın n&uuml;zul&uuml;ne, duanın m&uuml;stecap olmamasına, insan hayatındaki rızkın ve bereketin alınmasına vb. sebep olabilir. Ger&ccedil;ekte bu g&uuml;nahın &ouml;zelliği ve tabiatıdır. Bu bizim dini kaynaklarımızda değinilen bir konudur. Hadislerde Allah&rsquo;ın (c.c) ş&ouml;yle buyurduğu nakledilmiştir: &ldquo;Bazen kulum benden bir hacetini ister ve ben de ona icabet ederim. Ama o g&uuml;nahkar bir kimsedir. Ben de Meleklerime &ldquo;bu kul g&uuml;nah vesilesiyle kendisini benim gazabımda karar kılmıştır. Kendisini onu nimetimden mahrum bırakmaya m&uuml;stahak etmiştir. Bundan b&ouml;yle benim katımdan, bana kulluk ve itaat g&ouml;stermedik&ccedil;e isteklerine nail olamayacak.&rdquo;[1] Aynı şekilde İmam Ali (a.s) ş&ouml;yle buyuruyor: &ldquo; Allah&rsquo;a ant olsun ki insanlara verilen hi&ccedil;bir nimet onların g&uuml;nahlarının dışında başak bir sebeple alınmaz.&rdquo;[2]</p>\r\n\r\n<p>\r\n	Kumeyl duasının ilk c&uuml;mlelerinde takva sahiplerinin &ouml;nderi (a.s), belki de bu konuya değinmek istemiştir. Bu c&uuml;mlelerin tekrarı ile de belki &ldquo;Allah&rsquo;ım ismet perdesinin yırtılmasına, belanın nazil olmasına, duanın kabul edilmemesine sebep olan her g&uuml;nahtan &ouml;t&uuml;r&uuml; beni bağışla.&rdquo; demek istemiştir. Nasıl ki bu c&uuml;mlelerin sonunda ş&ouml;yle buyuruyor: &ldquo;M&uuml;rtekip olduğum her c&uuml;r&uuml;m ve g&uuml;nahtan, benden kaynaklanan her hata ve yanlıştan &ouml;t&uuml;r&uuml; beni bağışla.&rdquo;</p>\r\n\r\n<p>\r\n	G&uuml;nahın, bela ve musibetlerle ilişkisi Kuran&rsquo;ın da buyurduğu gibi insanın başına gelen her t&uuml;rl&uuml; olayın g&uuml;nahlardan kaynaklandığı &uuml;zeredir: &ldquo;Başınıza gelen her musibet, ellerinizle kazandıklarınız y&uuml;z&uuml;ndendir. (G&uuml;nahlarınızın) bir&ccedil;oğunu da affeder.&rdquo;[3]</p>\r\n\r\n<p>\r\n	Buna binaen, ayet ve rivayetlerden oluşan dini &ouml;ğretiler, bize şunu g&ouml;steriyor ki g&uuml;nah, belanın n&uuml;zul&uuml;nde etkin ve &ouml;nemli bir role sahiptir. &Ouml;rnek olarak İmam Sadık (a.s) ş&ouml;yle buyuruyor: &ldquo; Deniz canlılarının yaşamı yağmurun etkisi &uuml;zeredir. Yağmur yağmadığında hem kara hem de denizler yok olmaya y&uuml;z tutar. Bu da g&uuml;nahlar &ccedil;oğaldığı zaman ger&ccedil;ekleşir.&rdquo;[4]</p>\r\n\r\n<p>\r\n	T&uuml;m bunlar g&uuml;nahın sonu&ccedil;larını belirten ve rivayetlerden elde edilen &ouml;rneklerdir. Ama bazı rivayetlerde bazı g&uuml;nahların kendine has etki ve sonu&ccedil;larına işaret edilmiştir. Şimdi de onlardan bir numune olarak bir rivayete değineceğiz.</p>\r\n\r\n<p>\r\n	Ebu Halit Kabili diyor ki: İmam Seccad (a.s)&rsquo;ın ş&ouml;yle buyurduğunu duydum: &ldquo;Nimetin değişimine neden olan g&uuml;nahlar şunlardır; halka zulmetmek, iyi işleri ve halka yardımı terk etmek, k&uuml;fr&uuml; nimet etmek ve ş&uuml;kr&uuml; terk etmek. Allah&rsquo;u Teala ş&ouml;yle buyuruyor: [5]&quot;إِنَّ اللَّهَ لا یغَیرُ ما بِقَوْمٍ حَتَّى یغَیرُوا ما بِأَنْفُسِهِمْ&quot;&nbsp; Allah hi&ccedil;bir toplumun durumunu, onlar kendilerinde olan durumu değiştirmedik&ccedil;e değiştirmez.&nbsp;&nbsp; Azabın inmesine neden olan g&uuml;nahlarda şunlardır; Zalimin onunla meşhur olduğu zul&uuml;m, halkın hakkına tecav&uuml;z etmek, aşırıya ka&ccedil;mak ve onlarla alay etmek. İnsandan nimetin alınmasına neden olan g&uuml;nahlar da; fakirliğini aleni etmek, namazın kaza olacağı şekilde yatsı vakti uyumak, aynı şekilde sabah namazı vakti, nimetleri k&uuml;&ccedil;&uuml;mseme ve Allah&rsquo;a bu konuda şikayetlenme dir. İsmet perdesinin yırtılmasına neden olan g&uuml;nahlar ise; i&ccedil;ki i&ccedil;mek, kumar oynamak, insanlarla şakalaşmak, boş ve faydasız konuşmak, insanların ayıbını aramak, g&uuml;nahkar insanlarla oturup kalkmak. Azabın inmesine neden olan g&uuml;nahlar şunlardır; mazluma yardım etmemek, mahrum kimselere yardım eli uzatmamak, iyiliği emretme ve k&ouml;t&uuml;l&uuml;kten nehyetme emrini, terk etmek. D&uuml;şmanın musallat olmasına sebep olan g&uuml;nahlar; a&ccedil;ık&ccedil;a zulmetmek, aleni g&uuml;nah işlemek, haramlara m&uuml;rtekip olmak, iyilere isyan edip k&ouml;t&uuml;lere tabi olmak. İnsanları &ccedil;abucak helak olmasına neden olan g&uuml;nahlar; sılayı rahimi terk etmek, yalan yere ant i&ccedil;mek, ger&ccedil;ek dışı s&ouml;zler s&ouml;ylemek, zina, M&uuml;sl&uuml;man&rsquo;ın yolunu kapamak, layık olmamasına rağmen imamet iddiasında bulunmak. İnsanın &uuml;mitlerini yok eden g&uuml;nahlar; İlahi Rahmet&rsquo;ten &uuml;midi kesmek, Allah kapısından (dergahında) umutsuz olmak, Allah&rsquo;tan başkasına itimat etmek, İlahi vaatleri yalanlamak&hellip; Duanın kabul olmamasına neden olan g&uuml;nahlar; k&ouml;t&uuml; niyet, kalp kirliliği, Allah yolunda iyilikte bulunmamak, sadaka vermemek ve iyiliği terk etmek, k&ouml;t&uuml; ve &ccedil;irkin s&ouml;zl&uuml; olmak ve &hellip;&rdquo;[6]</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Deylemi, Haman, İrşad&rsquo;ul-Gulup ila&rsquo;s-Savab, C. 1, S. 150, Şerif Razi, Kum birinci baskı, 1412 h.k</p>\r\n\r\n<p>\r\n	[2] Deylemi, Haman, İrşad&rsquo;ul-Gulup ila&rsquo;s-Savab, C. 1, S. 150, Şerif Razi, Kum birinci baskı, 1412 h.k</p>\r\n\r\n<p>\r\n	[3] Şura suresi 30. ayet</p>\r\n\r\n<p>\r\n	[4] Meclisi, Muhammed Bakır, Bihar&rsquo;ul-Envar, C. 70, S: 349,&nbsp; Muesseset&rsquo;ul-Vefa, Beyrut, 1409 h.k</p>\r\n\r\n<p>\r\n	[5] Rad suresi 11. ayet</p>\r\n\r\n<p>\r\n	[6] Bakınız: Hurri Amuli, Vesail&rsquo;uş-Şia, C.16, S. 282-283, &Acirc;l&rsquo;ul-Beyt, Kum, 1409 h.k</p>\r\n','Genel olarak b&uuml;t&uuml;n g&uuml;nahlar ismet perdesinin yırtılmasına sebep olur; b&uuml;t&uuml;n g&uuml;nahlar belanın nazil olmasına, duanın m&uuml;stecap olmamasına, rızkın ve bereketin insandan alınmasına vb. neden olur. Aslında bu durum g&uuml;nahın tabii bir etkisidir ve bizim dini kaynaklarda işaret edilen bir konudur.&nbsp; Ama bazı rivayetlerde bazı g&uuml;nahlara has olarak onların bıraktığı iz ve sonu&ccedil;lara değinilmiştir. &Ouml;rneğin: halka zulmetmek, g&uuml;zel işleri ve başkalarına yapılan iyilikleri terk etmek, k&uuml;fr&uuml; nimet etmek, nimetin azalmasına neden olan ş&uuml;kr&uuml; yerine getirmemek. Azap getiren g&uuml;nahlar; bir zalimin o sıfatla tanınmasına neden olan zul&uuml;m, başkasının hakkına tecav&uuml;z etmek ve onlarla alay etmek. İnsandan rızkın alınmasına sebep olan g&uuml;nahlar; fakirliği izhar etmek, namazın kaza olacağı şekilde yatsı namazı vaktinde uyumak. Perdeleri yırtan g&uuml;nahlar; i&ccedil;ki i&ccedil;mek, kumar oynamak, insanlarla şakalaşmak, faydasız ve anlamsız konuşmak, insanların ayıbını aramak ve g&uuml;nahkarlarla dostluk etmek. Azabın nazil olmasına neden olan g&uuml;nahlar; mazlumlara yardım etmemek, mahrum kimselerin derdi ile ilgilenmemek, iyiliği emredip k&ouml;t&uuml;l&uuml;kten sakındırma emrini terk etmek. Buna binaen İmam Ali (a.s)&rsquo;ın istiğfar etmesi genel olarak b&uuml;t&uuml;n g&uuml;nahlardandır, belli bir g&uuml;nah i&ccedil;in değil.','&nbsp;Bu soruya cevaben şunları s&ouml;ylememiz gerekiyor: Aslında genel olarak b&uuml;t&uuml;n g&uuml;nahlar insanın ismet perdesinin yırtılmasına sebep olur; her g&uuml;nah, belanın n&uuml;zul&uuml;ne, duanın m&uuml;stecap olmamasına, insan hayatındaki rızkın ve bereketin alınmasına vb. sebep olabilir. Ger&ccedil;ekte bu g&uuml;nahın &ouml;zelliği ve tabiatıdır. Bu bizim dini kaynaklarımızda değinilen bir konudur. Hadislerde Allah&rsquo;ın (c.c) ş&ouml;yle buyurduğu nakledilmiştir: &ldquo;Bazen kulum benden bir hacetini ister ve ben de ona icabet ederim. Ama o g&uuml;nahkar bir kimsedir. Ben de Meleklerime &ldquo;bu kul g&uuml;nah vesilesiyle kendisini benim gazabımda karar kılmıştır. Kendisini onu nimetimden mahrum bırakmaya m&uuml;stahak etmiştir. Bundan b&ouml;yle benim katımdan, bana kulluk ve itaat g&ouml;stermedik&ccedil;e isteklerine nail olamayacak.&rdquo;[1] Aynı şekilde İmam Ali (a.s) ş&ouml;yle buyuruyor: &ldquo; Allah&rsquo;a ant olsun ki insanlara verilen hi&ccedil;bir nimet onların g&uuml;nahlarının dışında başak bir sebeple alınmaz.&rdquo;[2]\r\n\r\n\r\n	Kumeyl duasının ilk c&uuml;mlelerinde takva sahiplerinin &ouml;nderi (a.s), belki de bu konuya değinmek istemiştir. Bu c&uuml;mlelerin tekrarı ile de belki &ldquo;Allah&rsquo;ım ismet perdesinin yırtılmasına, belanın nazil olmasına, duanın kabul edilmemesine sebep olan her g&uuml;nahtan &ouml;t&uuml;r&uuml; beni bağışla.&rdquo; demek istemiştir. Nasıl ki bu c&uuml;mlelerin sonunda ş&ouml;yle buyuruyor: &ldquo;M&uuml;rtekip olduğum her c&uuml;r&uuml;m ve g&uuml;nahtan, benden kaynaklanan her hata ve yanlıştan &ouml;t&uuml;r&uuml; beni bağışla.&rdquo;\r\n\r\n\r\n	G&uuml;nahın, bela ve musibetlerle ilişkisi Kuran&rsquo;ın da buyurduğu gibi insanın başına gelen her t&uuml;rl&uuml; olayın g&uuml;nahlardan kaynaklandığı &uuml;zeredir: &ldquo;Başınıza gelen her musibet, ellerinizle kazandıklarınız y&uuml;z&uuml;ndendir. (G&uuml;nahlarınızın) bir&ccedil;oğunu da affeder.&rdquo;[3]\r\n\r\n\r\n	Buna binaen, ayet ve rivayetlerden oluşan dini &ouml;ğretiler, bize şunu g&ouml;steriyor ki g&uuml;nah, belanın n&uuml;zul&uuml;nde etkin ve &ouml;nemli bir role sahiptir. &Ouml;rnek olarak İmam Sadık (a.s) ş&ouml;yle buyuruyor: &ldquo; Deniz canlılarının yaşamı yağmurun etkisi &uuml;zeredir. Yağmur yağmadığında hem kara hem de denizler yok olmaya y&uuml;z tutar. Bu da g&uuml;nahlar &ccedil;oğaldığı zaman ger&ccedil;ekleşir.&rdquo;[4]\r\n\r\n\r\n	T&uuml;m bunlar g&uuml;nahın sonu&ccedil;larını belirten ve rivayetlerden elde edilen &ouml;rneklerdir. Ama bazı rivayetlerde bazı g&uuml;nahların kendine has etki ve sonu&ccedil;larına işaret edilmiştir. Şimdi de onlardan bir numune olarak bir rivayete değineceğiz.\r\n\r\n\r\n	Ebu Halit Kabili diyor ki: İmam Seccad (a.s)&rsquo;ın ş&ouml;yle buyurduğunu duydum: &ldquo;Nimetin değişimine neden olan g&uuml;nahlar şunlardır; halka zulmetmek, iyi işleri ve halka yardımı terk etmek, k&uuml;fr&uuml; nimet etmek ve ş&uuml;kr&uuml; terk etmek. Allah&rsquo;u Teala ş&ouml;yle buyuruyor: [5]&quot;إِنَّ اللَّهَ لا یغَیرُ ما بِقَوْمٍ حَتَّى یغَیرُوا ما بِأَنْفُسِهِمْ&quot;&nbsp; Allah hi&ccedil;bir toplumun durumunu, onlar kendilerinde olan durumu değiştirmedik&ccedil;e değiştirmez.&nbsp;&nbsp; Azabın inmesine neden olan g&uuml;nahlarda şunlardır; Zalimin onunla meşhur olduğu zul&uuml;m, halkın hakkına tecav&uuml;z etmek, aşırıya ka&ccedil;mak ve onlarla alay etmek. İnsandan nimetin alınmasına neden olan g&uuml;nahlar da; fakirliğini aleni etmek, namazın kaza olacağı şekilde yatsı vakti uyumak, aynı şekilde sabah namazı vakti, nimetleri k&uuml;&ccedil;&uuml;mseme ve Allah&rsquo;a bu konuda şikayetlenme dir. İsmet perdesinin yırtılmasına neden olan g&uuml;nahlar ise; i&ccedil;ki i&ccedil;mek, kumar oynamak, insanlarla şakalaşmak, boş ve faydasız konuşmak, insanların ayıbını aramak, g&uuml;nahkar insanlarla oturup kalkmak. Azabın inmesine neden olan g&uuml;nahlar şunlardır; mazluma yardım etmemek, mahrum kimselere yardım eli uzatmamak, iyiliği emretme ve k&ouml;t&uuml;l&uuml;kten nehyetme emrini, terk etmek. D&uuml;şmanın musallat olmasına sebep olan g&uuml;nahlar; a&ccedil;ık&ccedil;a zulmetmek, aleni g&uuml;nah işlemek, haramlara m&uuml;rtekip olmak, iyilere isyan edip k&ouml;t&uuml;lere tabi olmak. İnsanları &ccedil;abucak helak olmasına neden olan g&uuml;nahlar; sılayı rahimi terk etmek, yalan yere ant i&ccedil;mek, ger&ccedil;ek dışı s&ouml;zler s&ouml;ylemek, zina, M&uuml;sl&uuml;man&rsquo;ın yolunu kapamak, layık olmamasına rağmen imamet iddiasında bulunmak. İnsanın &uuml;mitlerini yok eden g&uuml;nahlar; İlahi Rahmet&rsquo;ten &uuml;midi kesmek, Allah kapısından (dergahında) umutsuz olmak, Allah&rsquo;tan başkasına itimat etmek, İlahi vaatleri yalanlamak&hellip; Duanın kabul olmamasına neden olan g&uuml;nahlar; k&ouml;t&uuml; niyet, kalp kirliliği, Allah yolunda iyilikte bulunmamak, sadaka vermemek ve iyiliği terk etmek, k&ouml;t&uuml; ve &ccedil;irkin s&ouml;zl&uuml; olmak ve &hellip;&rdquo;[6]\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Deylemi, Haman, İrşad&rsquo;ul-Gulup ila&rsquo;s-Savab, C. 1, S. 150, Şerif Razi, Kum birinci baskı, 1412 h.k\r\n\r\n\r\n	[2] Deylemi, Haman, İrşad&rsquo;ul-Gulup ila&rsquo;s-Savab, C. 1, S. 150, Şerif Razi, Kum birinci baskı, 1412 h.k\r\n\r\n\r\n	[3] Şura suresi 30. ayet\r\n\r\n\r\n	[4] Meclisi, Muhammed Bakır, Bihar&rsquo;ul-Envar, C. 70, S: 349,&nbsp; Muesseset&rsquo;ul-Vefa, Beyrut, 1409 h.k\r\n\r\n\r\n	[5] Rad suresi 11. ayet\r\n\r\n\r\n	[6] Bakınız: Hurri Amuli, Vesail&rsquo;uş-Şia, C.16, S. 282-283, &Acirc;l&rsquo;ul-Beyt, Kum, 1409 h.k'),(91,'tr103','<p>\r\n	&nbsp;&ldquo;Simurg&rsquo;un &ccedil;ığlığı&rdquo; risalesinin yazarı, Şeyh&rsquo;i İşrak adıyla tanınan Şababuddin Yahya b. Habeş b. Emirek Ebul-futuh Sohreverdidir.</p>\r\n\r\n<p>\r\n	&ldquo;Safir&rdquo; her t&uuml;rl&uuml; latif ve i&ccedil;eriğinde s&ouml;z olmayan ve iki dudak arasından &ccedil;ıkan uzun ses ve ahenge denir[i] ve &ldquo;Simurg (Anka kuşu)&rdquo; ise kuşların efsanevi kralları olan bir kuştur. İrfan boyutunda ise k&acirc;mil insan veya pir&rsquo;den kinayedir. Bu ve diğer kuşların hik&acirc;yesi, Fars edebiyatı ve irfan kitaplarında &ccedil;ok&ccedil;a zikredilmiştir.</p>\r\n\r\n<p>\r\n	Şeyh&rsquo;i İşrak, Sohreverdi, bu risalede Seyri&nbsp; Suluk&rsquo;a mana katmış ve Allah&rsquo;a doğru seyreden kimsenin ruh&icirc; haletlerini, bu yolda oluşan durumları, tehlikeleri ve engelleri beyan etmiştir.</p>\r\n\r\n<p>\r\n	&nbsp;----------</p>\r\n\r\n<p>\r\n	[i] Ebcedi Arap&ccedil;a-Fars&ccedil;a S&ouml;zl&uuml;ğ&uuml;, S. 555, &ldquo;Safere&rdquo; kelimesi ve S. 556, &ldquo;Es-Safir&rdquo;; El-Mufredat fi Garib&rsquo;il-Kuran, S. 487, &ldquo;Es-Safir&rdquo; kelimesi; Lisan&rsquo;ul-Arap, C.4, S. 460, &ldquo;Es-Safir&rdquo; kelimesi</p>\r\n','<p>\r\n	<br />\r\n	&nbsp;&ldquo;Simurg&rsquo;un &ccedil;ığlığı&rdquo; risalesinin yazarı, Şeyh&rsquo;i İşrak adıyla tanınan Şababuddin Yahya b. Habeş b. Emirek Ebul-futuh Sohreverdidir. &ldquo;Simurg&rsquo;un &Ccedil;ığlığı&rdquo; Fars&ccedil;a olarak yazılmıştır.</p>\r\n\r\n<p>\r\n	Bu risalenin muhtevası kısaca ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Safir&rdquo; her t&uuml;rl&uuml; latif ve i&ccedil;eriğinde s&ouml;z olmayan ve iki dudak arasından &ccedil;ıkan uzun ses ve ahenge denir[1] ve &ldquo;Simurg (Anka kuşu)&rdquo; ise kuşların efsanevi kralları olan bir kuştur. Bu ve diğer kuşların hik&acirc;yesi, Fars edebiyatı ve irfan kitaplarında &ccedil;ok&ccedil;a zikredilmiştir.[2]<br />\r\n	&nbsp;&nbsp;&nbsp; Simurg, irfanda latifi ıstılahlardan biri olup, pir[3] veya k&acirc;mil insan&rsquo; dan kinayedir.[4]<br />\r\n	&nbsp;&nbsp;&nbsp; Bu risalede yazar, Seyri Suluk&rsquo;a mana katmış ve onda Allah&rsquo;a doğru seyreden kimsenin ruh&icirc; haletlerini, bu yolda oluşan durumları, tehlikeleri ve engelleri beyan etmiştir. Şeyh&rsquo;i İşrak, bu risalenin bir b&ouml;l&uuml;m&uuml;nde ş&ouml;yle yazıyor: &ldquo; &Ouml;ns&ouml;zde bu değerli kuşun (Anka kuşu) haletlerini zikredeyim. Aydınlanan insanlar, her an (H&uuml;dh&uuml;d[5], bahar mevsiminde yuvasını terk eder ve gagasıyla t&uuml;ylerini ve kanatlarını yolarak Kaf dağına yol alır.) Kaf Dağı&rsquo;nın g&ouml;lgesi şimdiki zaman birimiyle bin yıl &ldquo;وَ إِنَّ یَوْماً عِنْدَ رَبِّکَ کَأَلْفِ سَنَةٍ مِمَّا تَعُدُّونَ[6] &uuml;zerlerine d&uuml;şer ve bu bin yıl, hakikat ehlinin takvimine g&ouml;re doğudan doğan y&uuml;ce L&acirc;hut ile bir sabah demidir. Bu zaman zarfında Anka kuşu olur ki uyuyanları uyandırır. Onun ikametg&acirc;hı Kaf dağıdır ve &ccedil;ığlığı herkese ulaşır. Ama onu duyan azdır. Herkes onunladır ama &ccedil;oğunlukla ondan gafildirler.&rdquo;[7]</p>\r\n\r\n<p>\r\n	Bu risale, her biri birka&ccedil; fasıldan oluşan iki b&ouml;l&uuml;mden oluşur:</p>\r\n\r\n<p>\r\n	Birinci b&ouml;l&uuml;m: bu b&ouml;l&uuml;m konunun temel esaslarını i&ccedil;erir ve &uuml;&ccedil; fasılda toplanmıştır. 1. &ldquo;Bu ilmin geniş&ccedil;e anlatımı.&rdquo; 2. &ldquo;Bedaya ehline malum olanlar.&rdquo; 3. &ldquo;Sekiyne.&rdquo;[8]</p>\r\n\r\n<p>\r\n	&Ouml;rnek olarak, bu b&ouml;l&uuml;m&uuml;n ikinci faslı İlahi Seyri Suluk yolunun başlangıcında riyazet ve zikir ile meşgul olanlar ile ilgilidir. Allah&rsquo;a doğru ilerleyen bu Saliklere ilahi nurlar zahir olur. Şeyh&rsquo;i İşrak, bu b&ouml;l&uuml;m i&ccedil;in &ldquo;bedaya ehline malum olanlar&rdquo; tabirini kullanmıştır.[9]</p>\r\n\r\n<p>\r\n	İkinci B&ouml;l&uuml;m: Konunun hedefleri ile ilgilidir; ve &uuml;&ccedil; fasıldan oluşur: 1. &ldquo;Fena.&rdquo;, 2. &ldquo;ilmi artanın irfanı da artar.&rdquo; 3. &ldquo;Kulun haktan lezzet alması.&rdquo;[10]</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Ebcedi Arap&ccedil;a-Fars&ccedil;a S&ouml;zl&uuml;ğ&uuml;, S. 555, &ldquo;Safere&rdquo; kelimesi ve S. 556, &ldquo;Es-Safir&rdquo;; El-Mufredat fi Garib&rsquo;il-Kuran, S. 487, &ldquo;Es-Safir&rdquo; kelimesi; Lisan&rsquo;ul-Arap, C.4, S. 460, &ldquo;Es-Safir&rdquo; kelimesi.</p>\r\n\r\n<p>\r\n	[2] Bu konuda www.noormags.com adresindeki Simurg kuşu adlı makaleye ba&ccedil;vurabilirsiniz. &Ouml;rnek; Menzevi, Ali Naki, &ldquo;Si Murg ve Simurg&rdquo;; Şefii Kedkeni, Muhammed Rıza, &ldquo;Simurg&rdquo;; Nucumi Mehtab, &ldquo;İran K&uuml;lt&uuml;r&uuml;&rsquo;n&uuml;n G&ouml;lgesi Efsanesi: Simurg&rdquo;; Nevruzi Penah, Ali, &ldquo;Simurg&rdquo;</p>\r\n\r\n<p>\r\n	[3] P&icirc;r irfanda kemale eren arif anlamındadır. Zamana ihate etmekten kinayedir, yaşın &ccedil;okluğundan değil.</p>\r\n\r\n<p>\r\n	[4] Seccadi, Seyit Cafer, İslami &Ouml;ğretiler S&ouml;zl&uuml;ğ&uuml;, C.2, S. 1030, Tahran &Uuml;niversitesi Yayınları, &uuml;&ccedil;&uuml;nc&uuml; baskı, 1373 h.ş.</p>\r\n\r\n<p>\r\n	[5] Allah&rsquo;a giden salik i&ccedil;in bir şifredir.</p>\r\n\r\n<p>\r\n	[6] &ldquo;Rabbiniz katında bir g&uuml;n, sizin saydıklarınızdan bin yıl gibidir.&rdquo; Hac Suresi 47</p>\r\n\r\n<p>\r\n	[7] Şeyh&rsquo;i İşrak, Mecmua&rsquo;yı M&uuml;sennifat&rsquo;i Şeyh&rsquo;i İşrak, Henry Corben ve Nasr, Seyit H&uuml;seyin ve Habibi&rsquo;nin tashih ve &ouml;ns&ouml;z&uuml;yle, Necefkali, C. 3, S. 314 ve 315, K&uuml;lt&uuml;rel &Ccedil;alışma ve Araştırmalar Merkezi, Tahran, ikinci baskı, 1375 h.ş</p>\r\n\r\n<p>\r\n	[8] Aynı kaynak, S. 316</p>\r\n\r\n<p>\r\n	[9] Aynı kaynak, S. 319</p>\r\n\r\n<p>\r\n	[10] Aynı kaynak, S. 319</p>\r\n','&nbsp;&ldquo;Simurg&rsquo;un &ccedil;ığlığı&rdquo; risalesinin yazarı, Şeyh&rsquo;i İşrak adıyla tanınan Şababuddin Yahya b. Habeş b. Emirek Ebul-futuh Sohreverdidir.\r\n\r\n\r\n	&ldquo;Safir&rdquo; her t&uuml;rl&uuml; latif ve i&ccedil;eriğinde s&ouml;z olmayan ve iki dudak arasından &ccedil;ıkan uzun ses ve ahenge denir[i] ve &ldquo;Simurg (Anka kuşu)&rdquo; ise kuşların efsanevi kralları olan bir kuştur. İrfan boyutunda ise k&acirc;mil insan veya pir&rsquo;den kinayedir. Bu ve diğer kuşların hik&acirc;yesi, Fars edebiyatı ve irfan kitaplarında &ccedil;ok&ccedil;a zikredilmiştir.\r\n\r\n\r\n	Şeyh&rsquo;i İşrak, Sohreverdi, bu risalede Seyri&nbsp; Suluk&rsquo;a mana katmış ve Allah&rsquo;a doğru seyreden kimsenin ruh&icirc; haletlerini, bu yolda oluşan durumları, tehlikeleri ve engelleri beyan etmiştir.\r\n\r\n\r\n	&nbsp;----------\r\n\r\n\r\n	[i] Ebcedi Arap&ccedil;a-Fars&ccedil;a S&ouml;zl&uuml;ğ&uuml;, S. 555, &ldquo;Safere&rdquo; kelimesi ve S. 556, &ldquo;Es-Safir&rdquo;; El-Mufredat fi Garib&rsquo;il-Kuran, S. 487, &ldquo;Es-Safir&rdquo; kelimesi; Lisan&rsquo;ul-Arap, C.4, S. 460, &ldquo;Es-Safir&rdquo; kelimesi','&nbsp;&ldquo;Simurg&rsquo;un &ccedil;ığlığı&rdquo; risalesinin yazarı, Şeyh&rsquo;i İşrak adıyla tanınan Şababuddin Yahya b. Habeş b. Emirek Ebul-futuh Sohreverdidir. &ldquo;Simurg&rsquo;un &Ccedil;ığlığı&rdquo; Fars&ccedil;a olarak yazılmıştır.\r\n\r\n\r\n	Bu risalenin muhtevası kısaca ş&ouml;yledir:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Safir&rdquo; her t&uuml;rl&uuml; latif ve i&ccedil;eriğinde s&ouml;z olmayan ve iki dudak arasından &ccedil;ıkan uzun ses ve ahenge denir[1] ve &ldquo;Simurg (Anka kuşu)&rdquo; ise kuşların efsanevi kralları olan bir kuştur. Bu ve diğer kuşların hik&acirc;yesi, Fars edebiyatı ve irfan kitaplarında &ccedil;ok&ccedil;a zikredilmiştir.[2]\r\n	&nbsp;&nbsp;&nbsp; Simurg, irfanda latifi ıstılahlardan biri olup, pir[3] veya k&acirc;mil insan&rsquo; dan kinayedir.[4]\r\n	&nbsp;&nbsp;&nbsp; Bu risalede yazar, Seyri Suluk&rsquo;a mana katmış ve onda Allah&rsquo;a doğru seyreden kimsenin ruh&icirc; haletlerini, bu yolda oluşan durumları, tehlikeleri ve engelleri beyan etmiştir. Şeyh&rsquo;i İşrak, bu risalenin bir b&ouml;l&uuml;m&uuml;nde ş&ouml;yle yazıyor: &ldquo; &Ouml;ns&ouml;zde bu değerli kuşun (Anka kuşu) haletlerini zikredeyim. Aydınlanan insanlar, her an (H&uuml;dh&uuml;d[5], bahar mevsiminde yuvasını terk eder ve gagasıyla t&uuml;ylerini ve kanatlarını yolarak Kaf dağına yol alır.) Kaf Dağı&rsquo;nın g&ouml;lgesi şimdiki zaman birimiyle bin yıl &ldquo;وَ إِنَّ یَوْماً عِنْدَ رَبِّکَ کَأَلْفِ سَنَةٍ مِمَّا تَعُدُّونَ[6] &uuml;zerlerine d&uuml;şer ve bu bin yıl, hakikat ehlinin takvimine g&ouml;re doğudan doğan y&uuml;ce L&acirc;hut ile bir sabah demidir. Bu zaman zarfında Anka kuşu olur ki uyuyanları uyandırır. Onun ikametg&acirc;hı Kaf dağıdır ve &ccedil;ığlığı herkese ulaşır. Ama onu duyan azdır. Herkes onunladır ama &ccedil;oğunlukla ondan gafildirler.&rdquo;[7]\r\n\r\n\r\n	Bu risale, her biri birka&ccedil; fasıldan oluşan iki b&ouml;l&uuml;mden oluşur:\r\n\r\n\r\n	Birinci b&ouml;l&uuml;m: bu b&ouml;l&uuml;m konunun temel esaslarını i&ccedil;erir ve &uuml;&ccedil; fasılda toplanmıştır. 1. &ldquo;Bu ilmin geniş&ccedil;e anlatımı.&rdquo; 2. &ldquo;Bedaya ehline malum olanlar.&rdquo; 3. &ldquo;Sekiyne.&rdquo;[8]\r\n\r\n\r\n	&Ouml;rnek olarak, bu b&ouml;l&uuml;m&uuml;n ikinci faslı İlahi Seyri Suluk yolunun başlangıcında riyazet ve zikir ile meşgul olanlar ile ilgilidir. Allah&rsquo;a doğru ilerleyen bu Saliklere ilahi nurlar zahir olur. Şeyh&rsquo;i İşrak, bu b&ouml;l&uuml;m i&ccedil;in &ldquo;bedaya ehline malum olanlar&rdquo; tabirini kullanmıştır.[9]\r\n\r\n\r\n	İkinci B&ouml;l&uuml;m: Konunun hedefleri ile ilgilidir; ve &uuml;&ccedil; fasıldan oluşur: 1. &ldquo;Fena.&rdquo;, 2. &ldquo;ilmi artanın irfanı da artar.&rdquo; 3. &ldquo;Kulun haktan lezzet alması.&rdquo;[10]\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Ebcedi Arap&ccedil;a-Fars&ccedil;a S&ouml;zl&uuml;ğ&uuml;, S. 555, &ldquo;Safere&rdquo; kelimesi ve S. 556, &ldquo;Es-Safir&rdquo;; El-Mufredat fi Garib&rsquo;il-Kuran, S. 487, &ldquo;Es-Safir&rdquo; kelimesi; Lisan&rsquo;ul-Arap, C.4, S. 460, &ldquo;Es-Safir&rdquo; kelimesi.\r\n\r\n\r\n	[2] Bu konuda www.noormags.com adresindeki Simurg kuşu adlı makaleye ba&ccedil;vurabilirsiniz. &Ouml;rnek; Menzevi, Ali Naki, &ldquo;Si Murg ve Simurg&rdquo;; Şefii Kedkeni, Muhammed Rıza, &ldquo;Simurg&rdquo;; Nucumi Mehtab, &ldquo;İran K&uuml;lt&uuml;r&uuml;&rsquo;n&uuml;n G&ouml;lgesi Efsanesi: Simurg&rdquo;; Nevruzi Penah, Ali, &ldquo;Simurg&rdquo;\r\n\r\n\r\n	[3] P&icirc;r irfanda kemale eren arif anlamındadır. Zamana ihate etmekten kinayedir, yaşın &ccedil;okluğundan değil.\r\n\r\n\r\n	[4] Seccadi, Seyit Cafer, İslami &Ouml;ğretiler S&ouml;zl&uuml;ğ&uuml;, C.2, S. 1030, Tahran &Uuml;niversitesi Yayınları, &uuml;&ccedil;&uuml;nc&uuml; baskı, 1373 h.ş.\r\n\r\n\r\n	[5] Allah&rsquo;a giden salik i&ccedil;in bir şifredir.\r\n\r\n\r\n	[6] &ldquo;Rabbiniz katında bir g&uuml;n, sizin saydıklarınızdan bin yıl gibidir.&rdquo; Hac Suresi 47\r\n\r\n\r\n	[7] Şeyh&rsquo;i İşrak, Mecmua&rsquo;yı M&uuml;sennifat&rsquo;i Şeyh&rsquo;i İşrak, Henry Corben ve Nasr, Seyit H&uuml;seyin ve Habibi&rsquo;nin tashih ve &ouml;ns&ouml;z&uuml;yle, Necefkali, C. 3, S. 314 ve 315, K&uuml;lt&uuml;rel &Ccedil;alışma ve Araştırmalar Merkezi, Tahran, ikinci baskı, 1375 h.ş\r\n\r\n\r\n	[8] Aynı kaynak, S. 316\r\n\r\n\r\n	[9] Aynı kaynak, S. 319\r\n\r\n\r\n	[10] Aynı kaynak, S. 319'),(92,'tr102','<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Namazda kırattan sonra biraz bekleme ve r&uuml;ku&rsquo;a bitişik kıyamın h&uuml;km&uuml; konusunda b&uuml;y&uuml;k taklit mercilerinin g&ouml;r&uuml;şleri ş&ouml;yledir:</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	<strong>Ayetullah Uzma Hamanei&rsquo;nin (Allah onun &ouml;mr&uuml;n&uuml; uzun etsin) Defteri:</strong></p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	<strong>Cevap 1:</strong> Durmak vacip değildir ve tekbirin s&ouml;ylenmesi de farz değil, m&uuml;stehaptır.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	<strong>Cevap 2:</strong> R&uuml;k&uuml;n olan r&uuml;k&ucirc;&rsquo;a bitişik olan kıyam, yani ayaktaki haletten r&uuml;k&ucirc;&rsquo;a gitmek; &ouml;rfi olarak r&uuml;k&ucirc;dan &ouml;nce durulması ve bedenin dingin ve hareketsiz olması yeterlidir. Ama r&uuml;k&ucirc;dan sonraki kıyam farzdır r&uuml;k&uuml;n değildir. Eğer sehvi olarak terk edilirse namazın sıhhatine zarar vermiyor.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	<strong>Ayetullah Uzma Sistani&rsquo;nin (Allah onun &ouml;mr&uuml;n&uuml; uzun etsin) Defteri:</strong></p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	<strong>Cevap 1:</strong> Farz değildir.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	<strong>Cevap 2:</strong> Yani eğer unutursa ve secdeye giderse, tekrar d&ouml;nmesi gerekir ve ayakta durduktan sonra tekrar r&uuml;k&ucirc;&rsquo;a gitmesi lazımdır.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	<strong>Ayetullah Uzma Mekarim Şirazi&rsquo;nin (Allah onun &ouml;mr&uuml;n&uuml; uzun etsin) Defteri:</strong></p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	<strong>Cevap 1:</strong> Kıraatten sonra beklemeksizin r&uuml;k&ucirc;&rsquo;a gitmenin sakıncası yoktur.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	<strong>Cevap 2:</strong> Kıyam yani namazın iki yerinde ayakta durmak, farz ve r&uuml;k&uuml;nd&uuml;r: İhram tekbirinin s&ouml;yleneceği esnasında ve &ldquo;r&uuml;k&ucirc;&rsquo;a bitişik kıyam&rdquo; denilen kıyam; (r&uuml;k&ucirc;&rsquo;a gitmeden ayaktan r&uuml;k&ucirc;&rsquo;a gitmek r&uuml;k&uuml;nd&uuml;r). Ama hamt ve sure okuma esnasında ve aynı şekilde r&uuml;k&ucirc;dan sonraki kıyam r&uuml;k&uuml;n değil, farzdır. Maksat şudur ki ayaktan r&uuml;k&ucirc;&rsquo;a gidilmesi gerekmektedir. Dolayısıyla mesela eğer bir kimse sureyi okuduktan sonra zehirli bir haşereyi &ouml;ld&uuml;rmek i&ccedil;in r&uuml;k&ucirc;&rsquo;a bitişik kıyamı yerine getirmezse, tekrar kıyama d&ouml;n&uuml;p tamamen ayakta durup sonra r&uuml;k&ucirc;&rsquo;a gitmesi farzdır.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	<strong>Ayetullah Uzma Safi G&uuml;lpeygani&rsquo;nin (Allah onun &ouml;mr&uuml;n&uuml; uzun etsin) Defteri:</strong></p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	<strong>Cevap 1:</strong> M&uuml;stahap zikrinin s&ouml;ylenmesi lazım değildir. Surenin bitmesinden sonra kıyam halinde birka&ccedil; saniye beklemek yeterlidir. Buna &ldquo;r&uuml;k&ucirc;&rsquo;a bitişik kıyam&rdquo; denir ve r&uuml;k&uuml;nd&uuml;r. Yani r&uuml;k&ucirc;&rsquo;a bitişik kıyam r&uuml;k&uuml;nd&uuml;r ve bu kıyamın hemen ardından r&uuml;k&ucirc; ger&ccedil;ekleşir. &Ouml;rneğin bunun h&uuml;k&uuml;mlerden birisi ş&ouml;yledir: Tevhit Suresini okuduktan sonra, unutarak r&uuml;k&ucirc;&rsquo;a gitmeden secde kastıyla eğilir ve secdeye varmadan, r&uuml;k&ucirc;&rsquo;a gitmediği aklına gelirse, durup (tekrar doğrulup durarak) r&uuml;k&ucirc;&rsquo;a gitmesi gerekir.</p>\r\n','','Namazda kırattan sonra biraz bekleme ve r&uuml;ku&rsquo;a bitişik kıyamın h&uuml;km&uuml; konusunda b&uuml;y&uuml;k taklit mercilerinin g&ouml;r&uuml;şleri ş&ouml;yledir:\r\n\r\n\r\n	Ayetullah Uzma Hamanei&rsquo;nin (Allah onun &ouml;mr&uuml;n&uuml; uzun etsin) Defteri:\r\n\r\n\r\n	Cevap 1: Durmak vacip değildir ve tekbirin s&ouml;ylenmesi de farz değil, m&uuml;stehaptır.\r\n\r\n\r\n	Cevap 2: R&uuml;k&uuml;n olan r&uuml;k&ucirc;&rsquo;a bitişik olan kıyam, yani ayaktaki haletten r&uuml;k&ucirc;&rsquo;a gitmek; &ouml;rfi olarak r&uuml;k&ucirc;dan &ouml;nce durulması ve bedenin dingin ve hareketsiz olması yeterlidir. Ama r&uuml;k&ucirc;dan sonraki kıyam farzdır r&uuml;k&uuml;n değildir. Eğer sehvi olarak terk edilirse namazın sıhhatine zarar vermiyor.\r\n\r\n\r\n	Ayetullah Uzma Sistani&rsquo;nin (Allah onun &ouml;mr&uuml;n&uuml; uzun etsin) Defteri:\r\n\r\n\r\n	Cevap 1: Farz değildir.\r\n\r\n\r\n	Cevap 2: Yani eğer unutursa ve secdeye giderse, tekrar d&ouml;nmesi gerekir ve ayakta durduktan sonra tekrar r&uuml;k&ucirc;&rsquo;a gitmesi lazımdır.\r\n\r\n\r\n	Ayetullah Uzma Mekarim Şirazi&rsquo;nin (Allah onun &ouml;mr&uuml;n&uuml; uzun etsin) Defteri:\r\n\r\n\r\n	Cevap 1: Kıraatten sonra beklemeksizin r&uuml;k&ucirc;&rsquo;a gitmenin sakıncası yoktur.\r\n\r\n\r\n	Cevap 2: Kıyam yani namazın iki yerinde ayakta durmak, farz ve r&uuml;k&uuml;nd&uuml;r: İhram tekbirinin s&ouml;yleneceği esnasında ve &ldquo;r&uuml;k&ucirc;&rsquo;a bitişik kıyam&rdquo; denilen kıyam; (r&uuml;k&ucirc;&rsquo;a gitmeden ayaktan r&uuml;k&ucirc;&rsquo;a gitmek r&uuml;k&uuml;nd&uuml;r). Ama hamt ve sure okuma esnasında ve aynı şekilde r&uuml;k&ucirc;dan sonraki kıyam r&uuml;k&uuml;n değil, farzdır. Maksat şudur ki ayaktan r&uuml;k&ucirc;&rsquo;a gidilmesi gerekmektedir. Dolayısıyla mesela eğer bir kimse sureyi okuduktan sonra zehirli bir haşereyi &ouml;ld&uuml;rmek i&ccedil;in r&uuml;k&ucirc;&rsquo;a bitişik kıyamı yerine getirmezse, tekrar kıyama d&ouml;n&uuml;p tamamen ayakta durup sonra r&uuml;k&ucirc;&rsquo;a gitmesi farzdır.\r\n\r\n\r\n	Ayetullah Uzma Safi G&uuml;lpeygani&rsquo;nin (Allah onun &ouml;mr&uuml;n&uuml; uzun etsin) Defteri:\r\n\r\n\r\n	Cevap 1: M&uuml;stahap zikrinin s&ouml;ylenmesi lazım değildir. Surenin bitmesinden sonra kıyam halinde birka&ccedil; saniye beklemek yeterlidir. Buna &ldquo;r&uuml;k&ucirc;&rsquo;a bitişik kıyam&rdquo; denir ve r&uuml;k&uuml;nd&uuml;r. Yani r&uuml;k&ucirc;&rsquo;a bitişik kıyam r&uuml;k&uuml;nd&uuml;r ve bu kıyamın hemen ardından r&uuml;k&ucirc; ger&ccedil;ekleşir. &Ouml;rneğin bunun h&uuml;k&uuml;mlerden birisi ş&ouml;yledir: Tevhit Suresini okuduktan sonra, unutarak r&uuml;k&ucirc;&rsquo;a gitmeden secde kastıyla eğilir ve secdeye varmadan, r&uuml;k&ucirc;&rsquo;a gitmediği aklına gelirse, durup (tekrar doğrulup durarak) r&uuml;k&ucirc;&rsquo;a gitmesi gerekir.',''),(93,'tr101','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İmam Humeyni&rsquo;nin (r.a) abdestin vacip olmasının nedensellik konusunda istidlal olarak dayandığı rivayet Hz. &Acirc;dem&rsquo;in (a.s) amelini illet unvanında delil g&ouml;steriyor ve Hz. &Acirc;dem&rsquo;in (a.s) bu amelinin g&uuml;nah olduğuna a&ccedil;ıklayacak hi&ccedil;bir a&ccedil;ıklayıcı yoktur. Zira İslam, Hz. &Acirc;dem&rsquo;in (a.s) bu amelini &ldquo;Terki Evla&rdquo; bilir ve bu, Allah&rsquo;ın veli olan kulları tarafından olursa cezalandırmayı gerektirebilir. Nitekim Hz. Yunus (a.s) ve diğer peygamberler konusunda da b&ouml;yle bir şey s&ouml;z konusu olmuştur. Elbette abdestin vacip olma nedenselliği konusunda başka rivayetler de var olmaktadır ve bu abdestin illetinin bu has konuya m&uuml;nhasır olmadığına delildir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;İlk g&uuml;naha ve g&uuml;nahın zati oluşuna inanmak, Hıristiyanların &ouml;nemli ve temel inan&ccedil;larından birisi sayılır. Onlar, Hz. &Acirc;dem (a.s) ve Havva&rsquo;nın cennetteki yasak ağacın meyvesinden yedikleri i&ccedil;in g&uuml;nah işlediklerini s&ouml;ylerler. Bu itikat esasınca insanoğlu, &Acirc;dem&rsquo;in g&uuml;nahının varisidir ve insanlar, kendi k&ouml;t&uuml; amelleri sebebiyle değil, &Acirc;dem soyundan olmaları delilince zati olarak g&uuml;nahk&acirc;r doğmuşlardır.[1] Mesihiler &Acirc;dem&rsquo;in g&uuml;nahının, herkesi g&uuml;naha du&ccedil;ar ettiğine ve bu sebeple ilk temizlik ve korunmuşluğun kaybolduğuna, ilahi suretin bozulduğuna &ouml;yle ki; herkesin zati şer ve g&uuml;nahla kirlenmiş olarak doğduğuna,[2] g&uuml;nahın k&ouml;lesi olduğuna ve &ouml;l&uuml;m ve perişanlık i&ccedil;inde d&uuml;nyaya geldiklerine inanırlar.[3]</p>\r\n\r\n<p>\r\n	Jean Calvin, ilk g&uuml;nahı tabiat ve tabiat &ouml;tesi hediyelerin fasit olma sebebi bilir. Ona g&ouml;re (bu) g&uuml;nah, insanı tabiat&uuml;st&uuml; hediyelerden tamamen mahrum etmiştir, h&acirc;lbuki bu t&uuml;r hediyeler yani iman ve doğruluk, semavi bir yaşam ve ebedi bir hayata ulaşmak i&ccedil;in, olmazsa olmaz cinsindendir.[4]</p>\r\n\r\n<p>\r\n	Bu g&ouml;r&uuml;ş&uuml; dikkate alarak Hz. &Acirc;dem konusunda, adalet sahibi olan Allah, &Acirc;dem&rsquo;in g&uuml;nahını ve bu g&uuml;nahın getirisini, bizim hi&ccedil;bir rol&uuml;m&uuml;z&uuml;n olmamasına karşın, nasıl olurda bizim hesabımıza yazar? sorusunu g&uuml;ndeme getirir.</p>\r\n\r\n<p>\r\n	Mesihiler bu soruya &ccedil;eşitli cevaplar vermişlerdir, ancak bunların hi&ccedil;birisi kani edici değil ve Kur&rsquo;an ayetleriyle de &ccedil;elişir. Temsilcilik g&ouml;r&uuml;ş&uuml;,[5] gurupsal şahsiyet[6] ve&hellip; gibi Mesihiler tarafından s&ouml;z konusu edilen g&ouml;r&uuml;şlerin tamamı şu noktada ortaktır: Hz. Adem&rsquo;in g&uuml;nahı, t&uuml;m insanları g&uuml;nahkar olarak d&uuml;nyaya gelmesine sebep olmuştur ve bundan &ouml;t&uuml;r&uuml; azaba m&uuml;stahaktırlar.</p>\r\n\r\n<p>\r\n	Ancak İslam, Hz. &Acirc;dem (a.s) ve Havva&rsquo;nın fiilinin g&uuml;nah olduğunu kabul etmez. Nitekim Allame Tabatabai, Kur&rsquo;an&rsquo;ı Kerim ayetleri ışığında Hz. &Acirc;dem&rsquo;in (a.s) iki delil &uuml;zere hi&ccedil;bir g&uuml;naha bulaşmadığını kabul eder:</p>\r\n\r\n<p>\r\n	1. Allah&rsquo;ın yasak ağaca yaklaşmaktan sakındırma emri &ldquo;Mevlevi&rdquo; değil, &ldquo;irşadi&rdquo; idi, zira bu emir cennette verilmişti ve cennet teklif, emir ve nehiy etme yeri değildir. İrşadi nehiyde, nehiy edilen şahsın halinin iyiliği dikkate alınmıştır ve nehiy eden, şahsın maslahatına olan y&ouml;ne doğru irşat edip y&ouml;nlendirmek istemektedir; emir ve nehiylerin b&ouml;yle (irşadi) olması durumunda, ne bunlara amal edilmesinin sevabı vardır ve ne de muhalefet edilmesinin cezası vardır. Tam olarak meşveret ettiğimiz kimsenin bize emredip nehiy etmesi veya doktorun hastasına emredip nehiy etmesi gibidir ve şahsın, onlara muhalefet etmesi, sadece emreden ve nehiy edenin dikkate aldığı zararları ortaya kor.[7]</p>\r\n\r\n<p>\r\n	2. Hz. &Acirc;dem (a.s) peygamberdi ve Kur&rsquo;an&rsquo;ı Kerim, peygamberlerin makamını m&uuml;nezzeh ve onların tertemiz nefislerini g&uuml;nah ve bozgunculuktan beri bilir. Akli burhan ve Kur&rsquo;an ayetleri de bu g&ouml;r&uuml;ş&uuml; teyit eder.[8]</p>\r\n\r\n<p>\r\n	Allame Tabatabai a&ccedil;ıklayıcı g&ouml;r&uuml;ş&uuml;nde nebilerin ismeti konusuna değinmiş ve akli ve nakli delillerle &ccedil;eşitli y&ouml;nlerden bu g&ouml;r&uuml;ş&uuml; ispat etmiştir.[9],[10]</p>\r\n\r\n<p>\r\n	Diğer taraftan Mesihilerin &ldquo;&Acirc;dem g&uuml;nah işledi ve g&uuml;nah onun bir gereği ve yoldaşı oldu&rdquo; s&ouml;ylemi doğru bir s&ouml;z değildir. Zira Allah-u Te&acirc;l&acirc; &Acirc;dem&rsquo;i (a.s) o ağacın meyvesinden yedikten ve cennetten &ccedil;ıkarttıktan sonra se&ccedil;ti ve ona rahmet nazarıyla baktı: &ldquo;Sonra Rabbi onu se&ccedil;ti, t&ouml;vbesini kabul etti ve ona doğru yolu g&ouml;sterdi&rdquo;.[11]Ve diğer bir ayette ş&ouml;yle buyrulur: &ldquo;Derken, &Acirc;dem (Vahy yoluyla) Rabbinden bir takım kelimeler aldı, (onlarla amel edip Rabbi&rsquo;ne yalvardı. O&rsquo;da bunun &uuml;zerine t&ouml;vbesini kabul etti. Ş&uuml;phesiz O, t&ouml;vbeleri &ccedil;ok kabul edendir, &ccedil;ok bağışlayandır&rdquo;.[12]</p>\r\n\r\n<p>\r\n	Dolayısıyla &ldquo;İnsanın işlediği her hata, onun ayrılmaz bir par&ccedil;asıdır&rdquo; s&ouml;z&uuml;n&uuml;n yorumlanabilir&nbsp; ve doğru bir tarafı yoktur ve g&uuml;nahın, insanın ayrılmaz bir par&ccedil;ası olduğu d&uuml;ş&uuml;n&uuml;lse bile, affedip bağışlama konusu olacak bir şey kalmayacaktır. H&acirc;lbuki Kur&rsquo;an&rsquo;ı Kerim, affetme ve bağışlama konusuna &ccedil;ok&ccedil;a değinmiştir ve Mukaddes Kitap&rsquo;ta bu konuda sessiz kalmamıştır.[13] Buna binaen Mesihiyetin &Acirc;dem&rsquo;in g&uuml;nahı ve bu g&uuml;nahın getirisi konusundaki inancı, yanlış ve temelsiz bir inan&ccedil; olup asırlar boyunca ve insanların &ccedil;oğu i&ccedil;in ilahi af ve bağışlamayı, ink&acirc;r etmektedir.</p>\r\n\r\n<p>\r\n	Ge&ccedil;en konuları dikkate alarak İmam Humeyni&rsquo;nin (r.a) &ldquo;Kitabu&rsquo;t-Tahare&rdquo; de abdestin vacip olmasının nedensellik babında naklettiği rivayetle, İslam&rsquo;ın ilk g&uuml;nahı kabul etmemesi g&ouml;r&uuml;ş&uuml;n&uuml;n &ccedil;elişir bir tarafı olmadığı aydınlığa kavuşur.</p>\r\n\r\n<p>\r\n	İmam Humeyni (r.a) &ldquo;Namazda taharetin muteber oluşunun hakikati&rdquo; unvanında bir meseleyi konu etmiş ve bu konuda ş&ouml;yle buyurmuştur: Abdest, Hz. &Acirc;dem&rsquo;e (a.s) ve onun z&uuml;rriyetine kayıt getirilmeksizin farz olmuştur; ister hadesten &ouml;nce olsun ister olmasın.[14] Bu bahsin faydası, insan doğduğunda, hades vuku bulmadan &ouml;nce acaba temiz midir değil midir? konusudur ve Hz. İmam ş&ouml;yle der: Allah-u Teala&rsquo;nın h&uuml;km&uuml; kapsamında bu yeni doğan &ccedil;ocuğun abdestinin vacip olmasına h&uuml;kmedilir; gus&uuml;l ise bunun tersinedir, zira gusl&uuml; gerektirecek hades arız olmadığı m&uuml;ddet&ccedil;e, gus&uuml;l de vacip olmaz. Burada İmam (r.a) abdestin sebebini a&ccedil;ıklayan bir rivayete dayanır:</p>\r\n\r\n<p>\r\n	Yahudi cemaati Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) yanına geldi ve ona soru sordu. Onların sorularından birisi ş&ouml;yleydi: Ey Muhammed! Uzuvlar i&ccedil;inde en temiz olmasına rağmen hangi sebepten dolayı abdest alırken d&ouml;rt uzvu yıkamak gerekir? (Sırasınca yıkanan ve mesh edilen d&ouml;rt uzuvdan y&uuml;z, iki kol, baş ve ayaklar kastedilmektedir)</p>\r\n\r\n<p>\r\n	Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdular: &ldquo;Şeytan Ademe&rsquo;e vesvese ettiği zaman Hz. &Acirc;dem o ağacın yakınana gitti ve ağaca bakmadı ve sonu&ccedil;ta &Acirc;dem&rsquo;in haysiyeti gitti (şayet &Acirc;demin kaybetmesinden -şeytanın vesvesesine uymasından- dolayı renginin değiştiği kastedilmiş olabilir). Sonra kalktı ve o ağaca doğru gitti ve bu, hataya doğru atılan ilk adım oldu. Sonra eliyle ağacın meyvesini koparıp yedi ve &uuml;st&uuml;nde elbise namına ne varsa bedeninden u&ccedil;up gitti; &Acirc;dem başını elleri arasına aldı ve ağladı. Allah-u Te&acirc;l&acirc; onun t&ouml;vbesini kabul ettiğinde ona ve z&uuml;rriyetine bu d&ouml;rt azalarını temizlemesini farz etti.</p>\r\n\r\n<p>\r\n	O halde Allah-u Te&acirc;l&acirc;, o ağaca baktığı i&ccedil;in &Acirc;dem&rsquo;e y&uuml;z&uuml;n&uuml; yıkamasını emretti, elleriyle meyveyi kopardığı i&ccedil;in ellerini dirseklerine kadar yıkamasını emretti, başını elleri arasına aldığı i&ccedil;in başına mesh etmesini ve iki ayağıyla hataya doğru adım attığı i&ccedil;in iki ayağını mesh etmesini emretti.&rdquo;[15]</p>\r\n\r\n<p>\r\n	Rivayetin metnine bir miktar dikkat edilse, rivayetin hi&ccedil;bir yerinde Hz. &Acirc;dem&rsquo;in (a.s) g&uuml;nahına dair bir s&ouml;z&uuml;n olmadığını ve abdestin sebebini, Hz. &Acirc;dem&rsquo;in (a.s) fiiline nispet verdiğini g&ouml;receğiz. Bu fiilin terki evla suretinde Hz. &Acirc;dem&rsquo;in (a.s) işlemesini İslam inkar etmiyor, bilakis akli, nakli ve ahlaki deliller &uuml;zerine ispat ettiğimiz gibi, bu fiilin g&uuml;nah olduğunu kabul etmiyor. Diğer taraftan terki evla, Allah&rsquo;ın veli kulları i&ccedil;in sıradan bir iştir ve bunu Hz. Yunus (a.s) ve diğer peygamberlerde de g&ouml;r&uuml;yoruz. O halde abdestin Hz. &Acirc;dem&rsquo;in yaptığı terki evladan dolayı farz olduğunu s&ouml;yleyebiliriz. Buna ilaveten var olan başka rivayetlerde, abdest i&ccedil;in başka delillerde zikredilmiştir[16] ve abdest yalnızca bu illetle sınırlandırılamaz ve maslahat bir yana bizim bilmediğimiz başka hikmetlerde bizim i&ccedil;in gizli ve saklıdır.</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Paul Helm, Faith and Understanding, Eerdmans Pulishingco. Edinburgh University Press, 1997, P. 153.، aşağıdaki dergiden alıntı yapılmıştır: &ldquo;İlim ve teknik dergisi &ldquo;Marifet&rdquo; 74, On ikinci yıl, Sayı on bir, 1382 (Sahibi İmtiyaz: M&uuml;esseseyi Amuzeşi ve Pejoheşi İmam Humeyni (r.a) ), S. 22.</p>\r\n\r\n<p>\r\n	[2] -Rumyan, 5:19, Nakil: İlim ve teknik dergisi &ldquo;Marifet&rdquo; 74, On ikinci yıl, Sayı on bir, 1382 (Sahibi İmtiyaz: M&uuml;esseseyi Amuzeşi ve Pejoheşi İmam Humeyni (r.a) ), S. 23.</p>\r\n\r\n<p>\r\n	[3] -Saro Haciki, &ldquo;Usul&uuml; Mesihiyet&rdquo;,baskı, 2, İntişarati Hayati Ebedi 1982 m, c. 2, s. 81, Nakil: İlim ve teknik dergisi &ldquo;Marifet&rdquo; 74, On ikinci yıl, Sayı on bir, 1382 (Sahibi İmtiyaz: M&uuml;esseseyi Amuzeşi ve Pejoheşi İmam Humeyni (r.a) ), S. 24.</p>\r\n\r\n<p>\r\n	[4] -Ci Lisiyi Danesten, &ldquo;Ayini Protestan&rdquo; Terc&uuml;me: Abd&uuml;rrahim S&uuml;leymani Erdistani, Kum 1381, M&uuml;esseseyi Amuzeşi ve Pejoheşi İmam Humeyni (r.a), Nakil: İlim ve teknik dergisi &ldquo;Marifet&rdquo; 74, On ikinci yıl, Sayı on bir, 1382, s. 23. (Sahibi İmtiyaz: M&uuml;esseseyi Amuzeşi ve Pejohoşi İmam Humeyni (r.a) ).</p>\r\n\r\n<p>\r\n	[5] -&Ccedil;arlez Heron, &ldquo;Necat Şinasi&rdquo;, Terc&uuml;me: Saro Haciki, Tahran 1361, İntişaraati Aftabi Adalet, Birinci baskı, s. 11, Nakil: İlim ve teknik dergisi &ldquo;Marifest&rdquo; 74, On ikinci yıl, Sayı On bir, s. 24, 1382 (Sahibi İmtiyaz: M&uuml;esseseyi Amuzeşi ve Pejoheşi İmam Humeyni (r.a) ).</p>\r\n\r\n<p>\r\n	[6] -Henri Tisin, &ldquo;İlahiyati Mesihi&rdquo;, Terc&uuml;me: T. Mikailiyan, İntişarati Hayati Ebedi, s. 180-182, Nakil: İlim ve teknik dergisi &ldquo;Marifet&rdquo; 74, On ikinci yıl, On birinci sayı, 1382 s. 24, (Sahibi İmtiyaz: M&uuml;esseseyi Amuzeşi ve Pejoheşi İmam Humeyni (r.a) ).</p>\r\n\r\n<p>\r\n	[7] -Muhammed H&uuml;seyin Tabatabi, &ldquo;El-Mizan fi Tefsiri&rsquo;l Kur&rsquo;an&rdquo; Kum 1371, M&uuml;esseseyi İsmailiyan, Beşinci baskı, c. 3, s. 292-293.</p>\r\n\r\n<p>\r\n	[8] -Tabatabai, Muhammed H&uuml;seyin, &ldquo;El-Mizan fi Tefsiri&rsquo;l Kur&rsquo;an&rdquo; Kum 1371, M&uuml;esseseyi İsmailiyan, Beşinci baskı, c. 3, s. 293.</p>\r\n\r\n<p>\r\n	[9] -a.g.e., c. 12, s. 134-139; Muhammed Taki Misbah Yezdi, &ldquo;Amuzeşi Akaid&rdquo;, Merkezi &Ccedil;ap ve Neşri Sazmani Tebliğati İslami, Yedinci baskı, c. 1 ve 2, Dershayi 24, 25 ve 26.</p>\r\n\r\n<p>\r\n	[10] -İsmet ve &Acirc;dem&rsquo;in (a.s) hatası konusunda şu sorulara bakınız: 4438 (Site:4808), 203 (Site: 1114), 112 (Site: 998), 129 (Site: 1069).</p>\r\n\r\n<p>\r\n	[11] -Taha, 122.</p>\r\n\r\n<p>\r\n	[12] -Bakara, 37.</p>\r\n\r\n<p>\r\n	[13] -Tabatabai, Muhammed H&uuml;seyin, &ldquo;El-Mizan fi Tefsiri&rsquo;l Kur&rsquo;an&rdquo;, Kum 1371, M&uuml;esseseyi İsmailiyan, Beşinci baskı, c. 3, s. 293-394.</p>\r\n\r\n<p>\r\n	[14] -İmam Humeyni (r.a), &ldquo;Kitabu&rsquo;t-Tahare&rdquo; (Takrirat), Tahran 1428 k, M&uuml;esseseyi Tanzim ve Neşri Asari İmam Humeyni (r.a), s. 270.</p>\r\n\r\n<p>\r\n	[15] -Şeyh Saduk, &ldquo;Menla Yahzuruhu&rsquo;l Fakih&rdquo;, Kum 1404 k, Cameayi M&uuml;derrisin, c. 1, s. 55, 56 ve 57.</p>\r\n\r\n<p>\r\n	[16] -İmam Ali b. Musa Er-Rıza (a.s), Muhammed b. Senan&rsquo;ın sorusunun cevabında ş&ouml;yle yazdı: &ldquo;Y&uuml;z ve kolların yıkanması,&nbsp; baş ve ayakların mesh edilmesinden ibaret olan abdestin farz kılınmasının nedeni, Allah&rsquo;ın huzurunda durmak ve zahiri azalarla ve bu azalarla birlikte amelleri yazan melekler eşliğinde O&rsquo;na doğru y&ouml;nelmek olmasıdır. O halde al&ccedil;ak g&ouml;n&uuml;ll&uuml;l&uuml;ğ&uuml;n yerine getirmek ve secde etmek i&ccedil;in y&uuml;z&uuml;n&uuml;z&uuml; yıkayacaksınız. Ellerinizi de yıkacaksınız ki g&uuml;nahlardan pak ve tertemiz olsunlar.&nbsp; O tarafa bu tarafa s&uuml;r&uuml;kleyerek onlarla ihtiya&ccedil;larını isteyip, onun dışında her kesten koparak, kendi korku ve ihl&acirc;s mertebenizi arz etmek i&ccedil;in kollarınızı yıkayın. İki ayak ve başınızı mesh edin, zira aşik&acirc;r ve a&ccedil;ıktır ve t&uuml;m hallerinizde bu ikisiyle karşı karşıyasınız, ancak başkasından kopmada eller ve y&uuml;zde olan huzu ve ihl&acirc;s, baş ve ayaklarda yoktur o halde, baş ve ayakların mesh edilmesiyle yetinilir&rdquo;. Şeyh Saduk, &ldquo;Menla Yahzuruhu&rsquo;l Fakih&rdquo;, Kum 1404 k, Cameayi M&uuml;derrisin, c. 1, s. 57.</p>\r\n','İmam Humeyni&rsquo;nin (r.a) abdestin vacip olmasının nedensellik konusunda istidlal olarak dayandığı rivayet Hz. &Acirc;dem&rsquo;in (a.s) amelini illet unvanında delil g&ouml;steriyor ve Hz. &Acirc;dem&rsquo;in (a.s) bu amelinin g&uuml;nah olduğuna a&ccedil;ıklayacak hi&ccedil;bir a&ccedil;ıklayıcı yoktur. Zira İslam, Hz. &Acirc;dem&rsquo;in (a.s) bu amelini &ldquo;Terki Evla&rdquo; bilir ve bu, Allah&rsquo;ın veli olan kulları tarafından olursa cezalandırmayı gerektirebilir. Nitekim Hz. Yunus (a.s) ve diğer peygamberler konusunda da b&ouml;yle bir şey s&ouml;z konusu olmuştur. Elbette abdestin vacip olma nedenselliği konusunda başka rivayetler de var olmaktadır ve bu abdestin illetinin bu has konuya m&uuml;nhasır olmadığına delildir.','&nbsp;İlk g&uuml;naha ve g&uuml;nahın zati oluşuna inanmak, Hıristiyanların &ouml;nemli ve temel inan&ccedil;larından birisi sayılır. Onlar, Hz. &Acirc;dem (a.s) ve Havva&rsquo;nın cennetteki yasak ağacın meyvesinden yedikleri i&ccedil;in g&uuml;nah işlediklerini s&ouml;ylerler. Bu itikat esasınca insanoğlu, &Acirc;dem&rsquo;in g&uuml;nahının varisidir ve insanlar, kendi k&ouml;t&uuml; amelleri sebebiyle değil, &Acirc;dem soyundan olmaları delilince zati olarak g&uuml;nahk&acirc;r doğmuşlardır.[1] Mesihiler &Acirc;dem&rsquo;in g&uuml;nahının, herkesi g&uuml;naha du&ccedil;ar ettiğine ve bu sebeple ilk temizlik ve korunmuşluğun kaybolduğuna, ilahi suretin bozulduğuna &ouml;yle ki; herkesin zati şer ve g&uuml;nahla kirlenmiş olarak doğduğuna,[2] g&uuml;nahın k&ouml;lesi olduğuna ve &ouml;l&uuml;m ve perişanlık i&ccedil;inde d&uuml;nyaya geldiklerine inanırlar.[3]\r\n\r\n\r\n	Jean Calvin, ilk g&uuml;nahı tabiat ve tabiat &ouml;tesi hediyelerin fasit olma sebebi bilir. Ona g&ouml;re (bu) g&uuml;nah, insanı tabiat&uuml;st&uuml; hediyelerden tamamen mahrum etmiştir, h&acirc;lbuki bu t&uuml;r hediyeler yani iman ve doğruluk, semavi bir yaşam ve ebedi bir hayata ulaşmak i&ccedil;in, olmazsa olmaz cinsindendir.[4]\r\n\r\n\r\n	Bu g&ouml;r&uuml;ş&uuml; dikkate alarak Hz. &Acirc;dem konusunda, adalet sahibi olan Allah, &Acirc;dem&rsquo;in g&uuml;nahını ve bu g&uuml;nahın getirisini, bizim hi&ccedil;bir rol&uuml;m&uuml;z&uuml;n olmamasına karşın, nasıl olurda bizim hesabımıza yazar? sorusunu g&uuml;ndeme getirir.\r\n\r\n\r\n	Mesihiler bu soruya &ccedil;eşitli cevaplar vermişlerdir, ancak bunların hi&ccedil;birisi kani edici değil ve Kur&rsquo;an ayetleriyle de &ccedil;elişir. Temsilcilik g&ouml;r&uuml;ş&uuml;,[5] gurupsal şahsiyet[6] ve&hellip; gibi Mesihiler tarafından s&ouml;z konusu edilen g&ouml;r&uuml;şlerin tamamı şu noktada ortaktır: Hz. Adem&rsquo;in g&uuml;nahı, t&uuml;m insanları g&uuml;nahkar olarak d&uuml;nyaya gelmesine sebep olmuştur ve bundan &ouml;t&uuml;r&uuml; azaba m&uuml;stahaktırlar.\r\n\r\n\r\n	Ancak İslam, Hz. &Acirc;dem (a.s) ve Havva&rsquo;nın fiilinin g&uuml;nah olduğunu kabul etmez. Nitekim Allame Tabatabai, Kur&rsquo;an&rsquo;ı Kerim ayetleri ışığında Hz. &Acirc;dem&rsquo;in (a.s) iki delil &uuml;zere hi&ccedil;bir g&uuml;naha bulaşmadığını kabul eder:\r\n\r\n\r\n	1. Allah&rsquo;ın yasak ağaca yaklaşmaktan sakındırma emri &ldquo;Mevlevi&rdquo; değil, &ldquo;irşadi&rdquo; idi, zira bu emir cennette verilmişti ve cennet teklif, emir ve nehiy etme yeri değildir. İrşadi nehiyde, nehiy edilen şahsın halinin iyiliği dikkate alınmıştır ve nehiy eden, şahsın maslahatına olan y&ouml;ne doğru irşat edip y&ouml;nlendirmek istemektedir; emir ve nehiylerin b&ouml;yle (irşadi) olması durumunda, ne bunlara amal edilmesinin sevabı vardır ve ne de muhalefet edilmesinin cezası vardır. Tam olarak meşveret ettiğimiz kimsenin bize emredip nehiy etmesi veya doktorun hastasına emredip nehiy etmesi gibidir ve şahsın, onlara muhalefet etmesi, sadece emreden ve nehiy edenin dikkate aldığı zararları ortaya kor.[7]\r\n\r\n\r\n	2. Hz. &Acirc;dem (a.s) peygamberdi ve Kur&rsquo;an&rsquo;ı Kerim, peygamberlerin makamını m&uuml;nezzeh ve onların tertemiz nefislerini g&uuml;nah ve bozgunculuktan beri bilir. Akli burhan ve Kur&rsquo;an ayetleri de bu g&ouml;r&uuml;ş&uuml; teyit eder.[8]\r\n\r\n\r\n	Allame Tabatabai a&ccedil;ıklayıcı g&ouml;r&uuml;ş&uuml;nde nebilerin ismeti konusuna değinmiş ve akli ve nakli delillerle &ccedil;eşitli y&ouml;nlerden bu g&ouml;r&uuml;ş&uuml; ispat etmiştir.[9],[10]\r\n\r\n\r\n	Diğer taraftan Mesihilerin &ldquo;&Acirc;dem g&uuml;nah işledi ve g&uuml;nah onun bir gereği ve yoldaşı oldu&rdquo; s&ouml;ylemi doğru bir s&ouml;z değildir. Zira Allah-u Te&acirc;l&acirc; &Acirc;dem&rsquo;i (a.s) o ağacın meyvesinden yedikten ve cennetten &ccedil;ıkarttıktan sonra se&ccedil;ti ve ona rahmet nazarıyla baktı: &ldquo;Sonra Rabbi onu se&ccedil;ti, t&ouml;vbesini kabul etti ve ona doğru yolu g&ouml;sterdi&rdquo;.[11]Ve diğer bir ayette ş&ouml;yle buyrulur: &ldquo;Derken, &Acirc;dem (Vahy yoluyla) Rabbinden bir takım kelimeler aldı, (onlarla amel edip Rabbi&rsquo;ne yalvardı. O&rsquo;da bunun &uuml;zerine t&ouml;vbesini kabul etti. Ş&uuml;phesiz O, t&ouml;vbeleri &ccedil;ok kabul edendir, &ccedil;ok bağışlayandır&rdquo;.[12]\r\n\r\n\r\n	Dolayısıyla &ldquo;İnsanın işlediği her hata, onun ayrılmaz bir par&ccedil;asıdır&rdquo; s&ouml;z&uuml;n&uuml;n yorumlanabilir&nbsp; ve doğru bir tarafı yoktur ve g&uuml;nahın, insanın ayrılmaz bir par&ccedil;ası olduğu d&uuml;ş&uuml;n&uuml;lse bile, affedip bağışlama konusu olacak bir şey kalmayacaktır. H&acirc;lbuki Kur&rsquo;an&rsquo;ı Kerim, affetme ve bağışlama konusuna &ccedil;ok&ccedil;a değinmiştir ve Mukaddes Kitap&rsquo;ta bu konuda sessiz kalmamıştır.[13] Buna binaen Mesihiyetin &Acirc;dem&rsquo;in g&uuml;nahı ve bu g&uuml;nahın getirisi konusundaki inancı, yanlış ve temelsiz bir inan&ccedil; olup asırlar boyunca ve insanların &ccedil;oğu i&ccedil;in ilahi af ve bağışlamayı, ink&acirc;r etmektedir.\r\n\r\n\r\n	Ge&ccedil;en konuları dikkate alarak İmam Humeyni&rsquo;nin (r.a) &ldquo;Kitabu&rsquo;t-Tahare&rdquo; de abdestin vacip olmasının nedensellik babında naklettiği rivayetle, İslam&rsquo;ın ilk g&uuml;nahı kabul etmemesi g&ouml;r&uuml;ş&uuml;n&uuml;n &ccedil;elişir bir tarafı olmadığı aydınlığa kavuşur.\r\n\r\n\r\n	İmam Humeyni (r.a) &ldquo;Namazda taharetin muteber oluşunun hakikati&rdquo; unvanında bir meseleyi konu etmiş ve bu konuda ş&ouml;yle buyurmuştur: Abdest, Hz. &Acirc;dem&rsquo;e (a.s) ve onun z&uuml;rriyetine kayıt getirilmeksizin farz olmuştur; ister hadesten &ouml;nce olsun ister olmasın.[14] Bu bahsin faydası, insan doğduğunda, hades vuku bulmadan &ouml;nce acaba temiz midir değil midir? konusudur ve Hz. İmam ş&ouml;yle der: Allah-u Teala&rsquo;nın h&uuml;km&uuml; kapsamında bu yeni doğan &ccedil;ocuğun abdestinin vacip olmasına h&uuml;kmedilir; gus&uuml;l ise bunun tersinedir, zira gusl&uuml; gerektirecek hades arız olmadığı m&uuml;ddet&ccedil;e, gus&uuml;l de vacip olmaz. Burada İmam (r.a) abdestin sebebini a&ccedil;ıklayan bir rivayete dayanır:\r\n\r\n\r\n	Yahudi cemaati Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) yanına geldi ve ona soru sordu. Onların sorularından birisi ş&ouml;yleydi: Ey Muhammed! Uzuvlar i&ccedil;inde en temiz olmasına rağmen hangi sebepten dolayı abdest alırken d&ouml;rt uzvu yıkamak gerekir? (Sırasınca yıkanan ve mesh edilen d&ouml;rt uzuvdan y&uuml;z, iki kol, baş ve ayaklar kastedilmektedir)\r\n\r\n\r\n	Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdular: &ldquo;Şeytan Ademe&rsquo;e vesvese ettiği zaman Hz. &Acirc;dem o ağacın yakınana gitti ve ağaca bakmadı ve sonu&ccedil;ta &Acirc;dem&rsquo;in haysiyeti gitti (şayet &Acirc;demin kaybetmesinden -şeytanın vesvesesine uymasından- dolayı renginin değiştiği kastedilmiş olabilir). Sonra kalktı ve o ağaca doğru gitti ve bu, hataya doğru atılan ilk adım oldu. Sonra eliyle ağacın meyvesini koparıp yedi ve &uuml;st&uuml;nde elbise namına ne varsa bedeninden u&ccedil;up gitti; &Acirc;dem başını elleri arasına aldı ve ağladı. Allah-u Te&acirc;l&acirc; onun t&ouml;vbesini kabul ettiğinde ona ve z&uuml;rriyetine bu d&ouml;rt azalarını temizlemesini farz etti.\r\n\r\n\r\n	O halde Allah-u Te&acirc;l&acirc;, o ağaca baktığı i&ccedil;in &Acirc;dem&rsquo;e y&uuml;z&uuml;n&uuml; yıkamasını emretti, elleriyle meyveyi kopardığı i&ccedil;in ellerini dirseklerine kadar yıkamasını emretti, başını elleri arasına aldığı i&ccedil;in başına mesh etmesini ve iki ayağıyla hataya doğru adım attığı i&ccedil;in iki ayağını mesh etmesini emretti.&rdquo;[15]\r\n\r\n\r\n	Rivayetin metnine bir miktar dikkat edilse, rivayetin hi&ccedil;bir yerinde Hz. &Acirc;dem&rsquo;in (a.s) g&uuml;nahına dair bir s&ouml;z&uuml;n olmadığını ve abdestin sebebini, Hz. &Acirc;dem&rsquo;in (a.s) fiiline nispet verdiğini g&ouml;receğiz. Bu fiilin terki evla suretinde Hz. &Acirc;dem&rsquo;in (a.s) işlemesini İslam inkar etmiyor, bilakis akli, nakli ve ahlaki deliller &uuml;zerine ispat ettiğimiz gibi, bu fiilin g&uuml;nah olduğunu kabul etmiyor. Diğer taraftan terki evla, Allah&rsquo;ın veli kulları i&ccedil;in sıradan bir iştir ve bunu Hz. Yunus (a.s) ve diğer peygamberlerde de g&ouml;r&uuml;yoruz. O halde abdestin Hz. &Acirc;dem&rsquo;in yaptığı terki evladan dolayı farz olduğunu s&ouml;yleyebiliriz. Buna ilaveten var olan başka rivayetlerde, abdest i&ccedil;in başka delillerde zikredilmiştir[16] ve abdest yalnızca bu illetle sınırlandırılamaz ve maslahat bir yana bizim bilmediğimiz başka hikmetlerde bizim i&ccedil;in gizli ve saklıdır.\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Paul Helm, Faith and Understanding, Eerdmans Pulishingco. Edinburgh University Press, 1997, P. 153.، aşağıdaki dergiden alıntı yapılmıştır: &ldquo;İlim ve teknik dergisi &ldquo;Marifet&rdquo; 74, On ikinci yıl, Sayı on bir, 1382 (Sahibi İmtiyaz: M&uuml;esseseyi Amuzeşi ve Pejoheşi İmam Humeyni (r.a) ), S. 22.\r\n\r\n\r\n	[2] -Rumyan, 5:19, Nakil: İlim ve teknik dergisi &ldquo;Marifet&rdquo; 74, On ikinci yıl, Sayı on bir, 1382 (Sahibi İmtiyaz: M&uuml;esseseyi Amuzeşi ve Pejoheşi İmam Humeyni (r.a) ), S. 23.\r\n\r\n\r\n	[3] -Saro Haciki, &ldquo;Usul&uuml; Mesihiyet&rdquo;,baskı, 2, İntişarati Hayati Ebedi 1982 m, c. 2, s. 81, Nakil: İlim ve teknik dergisi &ldquo;Marifet&rdquo; 74, On ikinci yıl, Sayı on bir, 1382 (Sahibi İmtiyaz: M&uuml;esseseyi Amuzeşi ve Pejoheşi İmam Humeyni (r.a) ), S. 24.\r\n\r\n\r\n	[4] -Ci Lisiyi Danesten, &ldquo;Ayini Protestan&rdquo; Terc&uuml;me: Abd&uuml;rrahim S&uuml;leymani Erdistani, Kum 1381, M&uuml;esseseyi Amuzeşi ve Pejoheşi İmam Humeyni (r.a), Nakil: İlim ve teknik dergisi &ldquo;Marifet&rdquo; 74, On ikinci yıl, Sayı on bir, 1382, s. 23. (Sahibi İmtiyaz: M&uuml;esseseyi Amuzeşi ve Pejohoşi İmam Humeyni (r.a) ).\r\n\r\n\r\n	[5] -&Ccedil;arlez Heron, &ldquo;Necat Şinasi&rdquo;, Terc&uuml;me: Saro Haciki, Tahran 1361, İntişaraati Aftabi Adalet, Birinci baskı, s. 11, Nakil: İlim ve teknik dergisi &ldquo;Marifest&rdquo; 74, On ikinci yıl, Sayı On bir, s. 24, 1382 (Sahibi İmtiyaz: M&uuml;esseseyi Amuzeşi ve Pejoheşi İmam Humeyni (r.a) ).\r\n\r\n\r\n	[6] -Henri Tisin, &ldquo;İlahiyati Mesihi&rdquo;, Terc&uuml;me: T. Mikailiyan, İntişarati Hayati Ebedi, s. 180-182, Nakil: İlim ve teknik dergisi &ldquo;Marifet&rdquo; 74, On ikinci yıl, On birinci sayı, 1382 s. 24, (Sahibi İmtiyaz: M&uuml;esseseyi Amuzeşi ve Pejoheşi İmam Humeyni (r.a) ).\r\n\r\n\r\n	[7] -Muhammed H&uuml;seyin Tabatabi, &ldquo;El-Mizan fi Tefsiri&rsquo;l Kur&rsquo;an&rdquo; Kum 1371, M&uuml;esseseyi İsmailiyan, Beşinci baskı, c. 3, s. 292-293.\r\n\r\n\r\n	[8] -Tabatabai, Muhammed H&uuml;seyin, &ldquo;El-Mizan fi Tefsiri&rsquo;l Kur&rsquo;an&rdquo; Kum 1371, M&uuml;esseseyi İsmailiyan, Beşinci baskı, c. 3, s. 293.\r\n\r\n\r\n	[9] -a.g.e., c. 12, s. 134-139; Muhammed Taki Misbah Yezdi, &ldquo;Amuzeşi Akaid&rdquo;, Merkezi &Ccedil;ap ve Neşri Sazmani Tebliğati İslami, Yedinci baskı, c. 1 ve 2, Dershayi 24, 25 ve 26.\r\n\r\n\r\n	[10] -İsmet ve &Acirc;dem&rsquo;in (a.s) hatası konusunda şu sorulara bakınız: 4438 (Site:4808), 203 (Site: 1114), 112 (Site: 998), 129 (Site: 1069).\r\n\r\n\r\n	[11] -Taha, 122.\r\n\r\n\r\n	[12] -Bakara, 37.\r\n\r\n\r\n	[13] -Tabatabai, Muhammed H&uuml;seyin, &ldquo;El-Mizan fi Tefsiri&rsquo;l Kur&rsquo;an&rdquo;, Kum 1371, M&uuml;esseseyi İsmailiyan, Beşinci baskı, c. 3, s. 293-394.\r\n\r\n\r\n	[14] -İmam Humeyni (r.a), &ldquo;Kitabu&rsquo;t-Tahare&rdquo; (Takrirat), Tahran 1428 k, M&uuml;esseseyi Tanzim ve Neşri Asari İmam Humeyni (r.a), s. 270.\r\n\r\n\r\n	[15] -Şeyh Saduk, &ldquo;Menla Yahzuruhu&rsquo;l Fakih&rdquo;, Kum 1404 k, Cameayi M&uuml;derrisin, c. 1, s. 55, 56 ve 57.\r\n\r\n\r\n	[16] -İmam Ali b. Musa Er-Rıza (a.s), Muhammed b. Senan&rsquo;ın sorusunun cevabında ş&ouml;yle yazdı: &ldquo;Y&uuml;z ve kolların yıkanması,&nbsp; baş ve ayakların mesh edilmesinden ibaret olan abdestin farz kılınmasının nedeni, Allah&rsquo;ın huzurunda durmak ve zahiri azalarla ve bu azalarla birlikte amelleri yazan melekler eşliğinde O&rsquo;na doğru y&ouml;nelmek olmasıdır. O halde al&ccedil;ak g&ouml;n&uuml;ll&uuml;l&uuml;ğ&uuml;n yerine getirmek ve secde etmek i&ccedil;in y&uuml;z&uuml;n&uuml;z&uuml; yıkayacaksınız. Ellerinizi de yıkacaksınız ki g&uuml;nahlardan pak ve tertemiz olsunlar.&nbsp; O tarafa bu tarafa s&uuml;r&uuml;kleyerek onlarla ihtiya&ccedil;larını isteyip, onun dışında her kesten koparak, kendi korku ve ihl&acirc;s mertebenizi arz etmek i&ccedil;in kollarınızı yıkayın. İki ayak ve başınızı mesh edin, zira aşik&acirc;r ve a&ccedil;ıktır ve t&uuml;m hallerinizde bu ikisiyle karşı karşıyasınız, ancak başkasından kopmada eller ve y&uuml;zde olan huzu ve ihl&acirc;s, baş ve ayaklarda yoktur o halde, baş ve ayakların mesh edilmesiyle yetinilir&rdquo;. Şeyh Saduk, &ldquo;Menla Yahzuruhu&rsquo;l Fakih&rdquo;, Kum 1404 k, Cameayi M&uuml;derrisin, c. 1, s. 57.'),(94,'tr100','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Kısaca, şeytanın insanla irtibatında ve vesvese vermesinde fiziksel varlığa ihtiya&ccedil; duymadığını biliyoruz. Bu esas gereğince şeytanın cennete girmeden vesvese amelini yerine getirmesi imk&acirc;nı vardır, ancak her hal&uuml;karda soru i&ccedil;in faraziyeleri s&ouml;z konusu ettikten sonra soruyu cevaplandıracağız.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>1.</strong> Hz. &Acirc;dem ve Havva&rsquo;nın i&ccedil;inde oldukları cennet, Allah-u Te&acirc;l&acirc;&rsquo;nın, salih kimseler ve iyi ameller işleyenlere vaat ettiği cennetin aynısıdır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bazı m&uuml;fessirler, &Acirc;dem ve Havva&rsquo;nın cennetinin, takva sahibi insanlara vaat edilen ebedi cennet olduğuna inanırlar.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>2.</strong> Hz. &Acirc;dem ve Havva&rsquo;nın i&ccedil;inde bulundukları cennet, Allah-u Te&acirc;l&acirc;&rsquo;nın, onlar i&ccedil;in nazarda tuttuğu d&uuml;nyevi bah&ccedil;elerden bir bah&ccedil;e idi.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>3.</strong> Bazı m&uuml;fessirler, &Acirc;dem&rsquo;in yaşadığı cennetin, ebedi bir cennet değil, semavi bah&ccedil;elerden birisi olduğuna inanırlar.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Birinci faraziye esasına g&ouml;re şeytanın kalbe girme yolu şehvet, gazap ve vehim yetisi vasıtasıyla olmuştur. Şehvet g&uuml;c&uuml;, şeytan i&ccedil;in bir vesile oldu ki bu şehvet yetisi vesilesiyle kalbe d&ouml;n&uuml;k yol bulabilmiş oldu.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Ancak ikinci ve &uuml;&ccedil;&uuml;nc&uuml; faraziye esasına g&ouml;re: Asıl itibariyle &Acirc;dem ve Havva&rsquo;nın i&ccedil;inde bulundukları yer, vaat edilmiş olan cennet değildi ta &ldquo;şeytan tekrar nasıl cennete girebildi&rdquo; sorusu s&ouml;z konusu olabilmiş olsun</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;İlk etapta bilinmesi gerekir ki, beşer ilminin ilerlediği g&uuml;n&uuml;m&uuml;zde, bir yerde fiziksel varlık olmaksızın ses, g&ouml;r&uuml;nt&uuml; ve hatta &uuml;&ccedil; boyutlu g&ouml;r&uuml;nt&uuml;yle, başkalarıyla irtibat kurulabilmesi g&uuml;c&uuml;ne ulaşıldı.</p>\r\n\r\n<p>\r\n	Bu noktayı dikkate alarak ve Kur&rsquo;an&rsquo;ı Kerim&rsquo;in a&ccedil;ık ifadesiyle şeytanın kovulması ardından insanlarla irtibatının devem etmesi iznini Yaratıcıdan aldığı[1] hakikatini de g&ouml;z &ouml;n&uuml;nde bulundurduğumuzda bu sorunun belli bir yere kadar halledildiği anlaşılıyor. Ancak bunun yanında bu soru hakkında pek &ccedil;ok bahisler yapıldığı ve akabinde &ccedil;eşitli g&ouml;r&uuml;şler s&ouml;z konusu olmuş ve bu doğrultuda farklı beyanlar ortaya atılmıştır:</p>\r\n\r\n<p>\r\n	1. Hz. &Acirc;dem ve Havva&rsquo;nın i&ccedil;inde oldukları cennet, Allah-u Te&acirc;l&acirc;&rsquo;nın salih kulları ve iyi ameller işleyen kimseler i&ccedil;i vaat ettiği cennetin aynısıdır.</p>\r\n\r\n<p>\r\n	Bazı m&uuml;fessirler, &Acirc;dem ve Havva&rsquo;nın cennetinin, takva sahibi insanlara vaat edilen ebedi cennet olduğuna inanırlar, zira &ldquo;El-Cenne&rdquo;[2] kelimesindeki &ldquo;Elif&rdquo; ve &ldquo;Lam&rdquo; harfleri, &ldquo;Elif&rdquo; ve &ldquo;Lam&rdquo;ı ahdidir ve ebedi cennete işaret eder. Aynı şekilde inin anlamında olan &ldquo;İhbitu&rdquo;[3] c&uuml;mlesi de, yukarıdan aşağı inmeye delalet eder.[4]</p>\r\n\r\n<p>\r\n	2. Hz. &Acirc;dem ve Havva&rsquo;nın i&ccedil;inde bulundukları cennet, vaat edilmiş cennet değil, Allah-u Te&acirc;l&acirc;&rsquo;nın onlar i&ccedil;in nazarda tutuğu d&uuml;nyevi bağlardan bir bağdı.</p>\r\n\r\n<p>\r\n	&Acirc;dem&rsquo;in (a.s) i&ccedil;inde yaşadığı cennetin, vaat edilmiş cennet olmaması gerekir, zira:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Vaat edilmiş cennet, amel &ouml;ncesi verilen bir yer değil, bilakis kemal yolunda veya tabiri caizse &ldquo;Kavs-i Suudi&rdquo; (y&uuml;kseliş oku) mesirinde işlenen amellerin ve kazanılan melekelerin bir &uuml;r&uuml;n&uuml;d&uuml;r.<br />\r\n	&nbsp;&nbsp;&nbsp; Vaat edilmiş cennete giren, dışarı &ccedil;ıkartılmaz.<br />\r\n	&nbsp;&nbsp;&nbsp; Vaat edilmiş cennet, şeytanın vesvese yeri olmaması hasebiyle &Acirc;dem&rsquo;in (a.s) cenneti, ebedi kıyamet &acirc;leminin cennetinden başka bir şeydir ve şayet bu cennetten, yery&uuml;z&uuml;nde havası ve suyu g&uuml;zel bağlık b&ouml;lgelerden birisi olması kastedilmiştir.[5]</p>\r\n\r\n<p>\r\n	3. Bazı m&uuml;fessirler, &Acirc;dem&rsquo;in yaşadığı cennetin, ebedi bir cennet değil, semavi bağlardan birisi olduğuna inanırlar, zira vaat edilmiş cennette, teklif yoktur ve oraya giren kimse, &ccedil;ıkartılmayacak; orada ebedi olarak kalacaktır.[6]</p>\r\n\r\n<p>\r\n	Şimdi birinci faraziye esasınca &Acirc;dem&rsquo;in cennetinin vaat edilmiş cennet olduğunu kabul edersek, şeytanın oraya nasıl girdiğini inceleyelim:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Şeytanın, &Acirc;demoğlunun kalbine nasıl girdiğine bakmamız gerekir; bedenin giriş yerlerinden birisiyle mi? Acaba şeytanın cisim olduğu ve kalbe girdiğini d&uuml;ş&uuml;ne bilir miyiz? Bu konuda melekler nasıl akıl g&uuml;c&uuml; aracılığıyla giriyorsa, şeytanın da kalbe şehvet, gazap ve vehim g&uuml;c&uuml; aracılığıyla girdiğini s&ouml;ylememiz gerekir. &Acirc;dem ve Havva, men edilmiş ağaca meylettiklerinde, şehvet g&uuml;c&uuml; şeytanın aracı oldu ve bu ara&ccedil; vesilesiyle kalbe yol buldu. O halde ne cennetin i&ccedil;ine girdi, ne bedenin giriş yerlerinden birisi aracılığıyla kalbe girdi ve ne de cisimsel bir surette &Acirc;dem&rsquo;in karşısına &ccedil;ıktı.[7]<br />\r\n	&nbsp;&nbsp;&nbsp; Şeytan cennetin i&ccedil;ine girmedi, bilakis dışarıdan gizli aldatmayla onları kandırdı.[8]</p>\r\n\r\n<p>\r\n	İkinci ve &uuml;&ccedil;&uuml;nc&uuml; faraziyeye gelince: Asıl itibariyle &Acirc;dem ve Havva&rsquo;nın i&ccedil;inde bulundukları yer, &ldquo;Şeytan tekrar nasıl cennete girdi? sorusunu gerekli kılacak, vaat edilmiş cennet değildi.[9]</p>\r\n\r\n<p>\r\n	Dolayısıyla soruda s&ouml;z konusu edilen cennetin, vaat edilmiş ebedi cennet olduğunu kabul etmemiz durumunda sorun ortaya &ccedil;ıkar, ancak ikinci ve &uuml;&ccedil;&uuml;nc&uuml; g&ouml;r&uuml;ş esasına g&ouml;re b&ouml;yle bir durum s&ouml;z konusu değildir. Aksine bu olay, başka bir cennette ger&ccedil;ekleşti ve bu sebeple, onların ikisi de o cennetten dışarı &ccedil;ıkartıldılar.[10]</p>\r\n\r\n<p>\r\n	Daha fazla bilgi edinmek i&ccedil;in aşağıdaki indekslere m&uuml;racaat ediniz:</p>\r\n\r\n<p>\r\n	1. Hz. &Acirc;dem&rsquo;in Cenneti, 5053 (Site: 5440).</p>\r\n\r\n<p>\r\n	2. &Acirc;dem&rsquo;in Cennetten İnmesinin Anlamı, 7255 (Site: tr7394).</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] A&rsquo;raf, 13-18.</p>\r\n\r\n<p>\r\n	[2] &ldquo;Ey &Acirc;demoğulları! Avret yerlerini kendilerine a&ccedil;mak i&ccedil;in, elbiselerini soyarak ana babanızı cennetten &ccedil;ıkardığı gibi, şeytan sizi de saptırmasın. &Ccedil;&uuml;nk&uuml; o ve kabilesi, onları g&ouml;remeyeceğiniz yerden sizi g&ouml;r&uuml;rler. Ş&uuml;phesiz biz, şeytanları, iman etmeyenlerin dostları kılmışızdır.&rdquo;A&rsquo;raf, 27.</p>\r\n\r\n<p>\r\n	[3] &ldquo;Derken, şeytan ayaklarını oradan kaydırdı. Onları i&ccedil;inde bulundukları konumdan &ccedil;ıkardı. Bunun &uuml;zerine biz de, &ldquo;Birbirinize d&uuml;şman olarak inin. Sizin i&ccedil;in yery&uuml;z&uuml;nde belli bir s&uuml;re barınak ve yararlanma vardır&rdquo; dedik.&rdquo; Bakara, 36.</p>\r\n\r\n<p>\r\n	[4] Daver Penah, Ebu&rsquo;l Fazl, &ldquo;Envaru&rsquo;l İrfan fi Tefsiri&rsquo;l Kur&rsquo;an&rdquo;, Tahran 1375 ş, Naşiri İntişaraati Sadr, c. 1, s. 456.</p>\r\n\r\n<p>\r\n	[5] -a.g.e., s. 432.</p>\r\n\r\n<p>\r\n	[6] -a.g.e., s. 456.</p>\r\n\r\n<p>\r\n	[7] -Tayyib, Seyit Abd&uuml;lh&uuml;seyin, &ldquo;Etyabu&rsquo;l Beyan fi Tefsiri&rsquo;l Kur&rsquo;an&rdquo;, Tahran 1378, Naşir: İntişaraati İslami, İkinci baskı, c. 9, s. 111-112.</p>\r\n\r\n<p>\r\n	[8] -&ldquo;Envaru&rsquo;l İrfan fi Tefsiri&rsquo;l Kur&rsquo;an&rdquo;, Musevi Hamedani, Seyit Muhammed Bakır, Kum 1374 ş, Defteri İntişaraati İslami Cameayi M&uuml;derrisini Havzayi İlmiye, Beşinci baskı, c. 1, s. 456.</p>\r\n\r\n<p>\r\n	[9] -a.g.e.</p>\r\n\r\n<p>\r\n	[10] -Tabatabai, Muhammed H&uuml;seyin, &ldquo;El-Mizan fi Tefsiri&rsquo;l Kur&rsquo;an&rdquo;, Musevi Hamedani, Seyit Muhammed Bakır, Kum 1374 ş, Defteri İntişaraati İslami Cameayi M&uuml;derrisini Havzeyi İlmiye, Beşinci baskı, c. 1, s. 202.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Kısaca, şeytanın insanla irtibatında ve vesvese vermesinde fiziksel varlığa ihtiya&ccedil; duymadığını biliyoruz. Bu esas gereğince şeytanın cennete girmeden vesvese amelini yerine getirmesi imk&acirc;nı vardır, ancak her hal&uuml;karda soru i&ccedil;in faraziyeleri s&ouml;z konusu ettikten sonra soruyu cevaplandıracağız.\r\n\r\n	\r\n		1. Hz. &Acirc;dem ve Havva&rsquo;nın i&ccedil;inde oldukları cennet, Allah-u Te&acirc;l&acirc;&rsquo;nın, salih kimseler ve iyi ameller işleyenlere vaat ettiği cennetin aynısıdır.\r\n\r\n	\r\n		Bazı m&uuml;fessirler, &Acirc;dem ve Havva&rsquo;nın cennetinin, takva sahibi insanlara vaat edilen ebedi cennet olduğuna inanırlar.\r\n\r\n	\r\n		2. Hz. &Acirc;dem ve Havva&rsquo;nın i&ccedil;inde bulundukları cennet, Allah-u Te&acirc;l&acirc;&rsquo;nın, onlar i&ccedil;in nazarda tuttuğu d&uuml;nyevi bah&ccedil;elerden bir bah&ccedil;e idi.\r\n\r\n	\r\n		3. Bazı m&uuml;fessirler, &Acirc;dem&rsquo;in yaşadığı cennetin, ebedi bir cennet değil, semavi bah&ccedil;elerden birisi olduğuna inanırlar.\r\n\r\n	\r\n		Birinci faraziye esasına g&ouml;re şeytanın kalbe girme yolu şehvet, gazap ve vehim yetisi vasıtasıyla olmuştur. Şehvet g&uuml;c&uuml;, şeytan i&ccedil;in bir vesile oldu ki bu şehvet yetisi vesilesiyle kalbe d&ouml;n&uuml;k yol bulabilmiş oldu.\r\n\r\n	\r\n		Ancak ikinci ve &uuml;&ccedil;&uuml;nc&uuml; faraziye esasına g&ouml;re: Asıl itibariyle &Acirc;dem ve Havva&rsquo;nın i&ccedil;inde bulundukları yer, vaat edilmiş olan cennet değildi ta &ldquo;şeytan tekrar nasıl cennete girebildi&rdquo; sorusu s&ouml;z konusu olabilmiş olsun','&nbsp;İlk etapta bilinmesi gerekir ki, beşer ilminin ilerlediği g&uuml;n&uuml;m&uuml;zde, bir yerde fiziksel varlık olmaksızın ses, g&ouml;r&uuml;nt&uuml; ve hatta &uuml;&ccedil; boyutlu g&ouml;r&uuml;nt&uuml;yle, başkalarıyla irtibat kurulabilmesi g&uuml;c&uuml;ne ulaşıldı.\r\n\r\n\r\n	Bu noktayı dikkate alarak ve Kur&rsquo;an&rsquo;ı Kerim&rsquo;in a&ccedil;ık ifadesiyle şeytanın kovulması ardından insanlarla irtibatının devem etmesi iznini Yaratıcıdan aldığı[1] hakikatini de g&ouml;z &ouml;n&uuml;nde bulundurduğumuzda bu sorunun belli bir yere kadar halledildiği anlaşılıyor. Ancak bunun yanında bu soru hakkında pek &ccedil;ok bahisler yapıldığı ve akabinde &ccedil;eşitli g&ouml;r&uuml;şler s&ouml;z konusu olmuş ve bu doğrultuda farklı beyanlar ortaya atılmıştır:\r\n\r\n\r\n	1. Hz. &Acirc;dem ve Havva&rsquo;nın i&ccedil;inde oldukları cennet, Allah-u Te&acirc;l&acirc;&rsquo;nın salih kulları ve iyi ameller işleyen kimseler i&ccedil;i vaat ettiği cennetin aynısıdır.\r\n\r\n\r\n	Bazı m&uuml;fessirler, &Acirc;dem ve Havva&rsquo;nın cennetinin, takva sahibi insanlara vaat edilen ebedi cennet olduğuna inanırlar, zira &ldquo;El-Cenne&rdquo;[2] kelimesindeki &ldquo;Elif&rdquo; ve &ldquo;Lam&rdquo; harfleri, &ldquo;Elif&rdquo; ve &ldquo;Lam&rdquo;ı ahdidir ve ebedi cennete işaret eder. Aynı şekilde inin anlamında olan &ldquo;İhbitu&rdquo;[3] c&uuml;mlesi de, yukarıdan aşağı inmeye delalet eder.[4]\r\n\r\n\r\n	2. Hz. &Acirc;dem ve Havva&rsquo;nın i&ccedil;inde bulundukları cennet, vaat edilmiş cennet değil, Allah-u Te&acirc;l&acirc;&rsquo;nın onlar i&ccedil;in nazarda tutuğu d&uuml;nyevi bağlardan bir bağdı.\r\n\r\n\r\n	&Acirc;dem&rsquo;in (a.s) i&ccedil;inde yaşadığı cennetin, vaat edilmiş cennet olmaması gerekir, zira:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Vaat edilmiş cennet, amel &ouml;ncesi verilen bir yer değil, bilakis kemal yolunda veya tabiri caizse &ldquo;Kavs-i Suudi&rdquo; (y&uuml;kseliş oku) mesirinde işlenen amellerin ve kazanılan melekelerin bir &uuml;r&uuml;n&uuml;d&uuml;r.\r\n	&nbsp;&nbsp;&nbsp; Vaat edilmiş cennete giren, dışarı &ccedil;ıkartılmaz.\r\n	&nbsp;&nbsp;&nbsp; Vaat edilmiş cennet, şeytanın vesvese yeri olmaması hasebiyle &Acirc;dem&rsquo;in (a.s) cenneti, ebedi kıyamet &acirc;leminin cennetinden başka bir şeydir ve şayet bu cennetten, yery&uuml;z&uuml;nde havası ve suyu g&uuml;zel bağlık b&ouml;lgelerden birisi olması kastedilmiştir.[5]\r\n\r\n\r\n	3. Bazı m&uuml;fessirler, &Acirc;dem&rsquo;in yaşadığı cennetin, ebedi bir cennet değil, semavi bağlardan birisi olduğuna inanırlar, zira vaat edilmiş cennette, teklif yoktur ve oraya giren kimse, &ccedil;ıkartılmayacak; orada ebedi olarak kalacaktır.[6]\r\n\r\n\r\n	Şimdi birinci faraziye esasınca &Acirc;dem&rsquo;in cennetinin vaat edilmiş cennet olduğunu kabul edersek, şeytanın oraya nasıl girdiğini inceleyelim:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Şeytanın, &Acirc;demoğlunun kalbine nasıl girdiğine bakmamız gerekir; bedenin giriş yerlerinden birisiyle mi? Acaba şeytanın cisim olduğu ve kalbe girdiğini d&uuml;ş&uuml;ne bilir miyiz? Bu konuda melekler nasıl akıl g&uuml;c&uuml; aracılığıyla giriyorsa, şeytanın da kalbe şehvet, gazap ve vehim g&uuml;c&uuml; aracılığıyla girdiğini s&ouml;ylememiz gerekir. &Acirc;dem ve Havva, men edilmiş ağaca meylettiklerinde, şehvet g&uuml;c&uuml; şeytanın aracı oldu ve bu ara&ccedil; vesilesiyle kalbe yol buldu. O halde ne cennetin i&ccedil;ine girdi, ne bedenin giriş yerlerinden birisi aracılığıyla kalbe girdi ve ne de cisimsel bir surette &Acirc;dem&rsquo;in karşısına &ccedil;ıktı.[7]\r\n	&nbsp;&nbsp;&nbsp; Şeytan cennetin i&ccedil;ine girmedi, bilakis dışarıdan gizli aldatmayla onları kandırdı.[8]\r\n\r\n\r\n	İkinci ve &uuml;&ccedil;&uuml;nc&uuml; faraziyeye gelince: Asıl itibariyle &Acirc;dem ve Havva&rsquo;nın i&ccedil;inde bulundukları yer, &ldquo;Şeytan tekrar nasıl cennete girdi? sorusunu gerekli kılacak, vaat edilmiş cennet değildi.[9]\r\n\r\n\r\n	Dolayısıyla soruda s&ouml;z konusu edilen cennetin, vaat edilmiş ebedi cennet olduğunu kabul etmemiz durumunda sorun ortaya &ccedil;ıkar, ancak ikinci ve &uuml;&ccedil;&uuml;nc&uuml; g&ouml;r&uuml;ş esasına g&ouml;re b&ouml;yle bir durum s&ouml;z konusu değildir. Aksine bu olay, başka bir cennette ger&ccedil;ekleşti ve bu sebeple, onların ikisi de o cennetten dışarı &ccedil;ıkartıldılar.[10]\r\n\r\n\r\n	Daha fazla bilgi edinmek i&ccedil;in aşağıdaki indekslere m&uuml;racaat ediniz:\r\n\r\n\r\n	1. Hz. &Acirc;dem&rsquo;in Cenneti, 5053 (Site: 5440).\r\n\r\n\r\n	2. &Acirc;dem&rsquo;in Cennetten İnmesinin Anlamı, 7255 (Site: tr7394).\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] A&rsquo;raf, 13-18.\r\n\r\n\r\n	[2] &ldquo;Ey &Acirc;demoğulları! Avret yerlerini kendilerine a&ccedil;mak i&ccedil;in, elbiselerini soyarak ana babanızı cennetten &ccedil;ıkardığı gibi, şeytan sizi de saptırmasın. &Ccedil;&uuml;nk&uuml; o ve kabilesi, onları g&ouml;remeyeceğiniz yerden sizi g&ouml;r&uuml;rler. Ş&uuml;phesiz biz, şeytanları, iman etmeyenlerin dostları kılmışızdır.&rdquo;A&rsquo;raf, 27.\r\n\r\n\r\n	[3] &ldquo;Derken, şeytan ayaklarını oradan kaydırdı. Onları i&ccedil;inde bulundukları konumdan &ccedil;ıkardı. Bunun &uuml;zerine biz de, &ldquo;Birbirinize d&uuml;şman olarak inin. Sizin i&ccedil;in yery&uuml;z&uuml;nde belli bir s&uuml;re barınak ve yararlanma vardır&rdquo; dedik.&rdquo; Bakara, 36.\r\n\r\n\r\n	[4] Daver Penah, Ebu&rsquo;l Fazl, &ldquo;Envaru&rsquo;l İrfan fi Tefsiri&rsquo;l Kur&rsquo;an&rdquo;, Tahran 1375 ş, Naşiri İntişaraati Sadr, c. 1, s. 456.\r\n\r\n\r\n	[5] -a.g.e., s. 432.\r\n\r\n\r\n	[6] -a.g.e., s. 456.\r\n\r\n\r\n	[7] -Tayyib, Seyit Abd&uuml;lh&uuml;seyin, &ldquo;Etyabu&rsquo;l Beyan fi Tefsiri&rsquo;l Kur&rsquo;an&rdquo;, Tahran 1378, Naşir: İntişaraati İslami, İkinci baskı, c. 9, s. 111-112.\r\n\r\n\r\n	[8] -&ldquo;Envaru&rsquo;l İrfan fi Tefsiri&rsquo;l Kur&rsquo;an&rdquo;, Musevi Hamedani, Seyit Muhammed Bakır, Kum 1374 ş, Defteri İntişaraati İslami Cameayi M&uuml;derrisini Havzayi İlmiye, Beşinci baskı, c. 1, s. 456.\r\n\r\n\r\n	[9] -a.g.e.\r\n\r\n\r\n	[10] -Tabatabai, Muhammed H&uuml;seyin, &ldquo;El-Mizan fi Tefsiri&rsquo;l Kur&rsquo;an&rdquo;, Musevi Hamedani, Seyit Muhammed Bakır, Kum 1374 ş, Defteri İntişaraati İslami Cameayi M&uuml;derrisini Havzeyi İlmiye, Beşinci baskı, c. 1, s. 202.\r\n\r\n\r\n	&nbsp;'),(95,'tr99','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Anne ve babaya yapılan eziyetler; onları kızdırmak, incitmek ve hatta ikisinden birisi dahi olsa da anne ve babanın hatırını kırmaktan ibarettir. Bu konuda ayet ve rivayetlerin incelenmesiyle ş&ouml;yle bir netice alınabilir: Anne ve babanın isteklerine amel edilmesi farz olan hakların &ouml;l&ccedil;&uuml;s&uuml;, ahlaki a&ccedil;ıdan bu hakların yerine getirilmesiyle onların incinmesine sebep olmamak ve onların da fıkhi a&ccedil;ıdan &ccedil;ocuklarından haram işlemesini veya farza amel edilmemesini istememeleridir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Anne ve babaya yapılan eziyetler &ldquo;Kızdırmak, incitmek ve hatta ikisinden birisi dahi olsa da baba ve annenin hatırını kırmak&rdquo; tan ibarettir.[1]</p>\r\n\r\n<p>\r\n	Din ve k&uuml;lt&uuml;rlerin tamamında anne ve babanın &ccedil;ocukları yanında &ouml;zel bir ihtiramı vardır, ancak İslam&rsquo;da bu hakların yanında, anne ve baba i&ccedil;in geniş ahlaki haklar sayılmış ve her t&uuml;rl&uuml; eziyet ve incitmenin, onların haklarının zayi edilmesini bilecek kadar bu hakları genişletmiştir. Bunun yanında bazı fıkhi hakları da &ccedil;ocukların amel etme sorumluluğuna bırakmıştır; muhta&ccedil; anne ve babanın nafakasının &ccedil;ocukların temin etmesinin farz oluşu bunun bir &ouml;rneğidir.[2]</p>\r\n\r\n<p>\r\n	Anne ve baba hakkı konusunda Kur&rsquo;an&rsquo;ın &ccedil;eşitli tabirleri vardır, nitekim Allah-u Te&acirc;l&acirc; ş&ouml;yle buyurmuştur: &ldquo;Rabbin, kendisinden başkasına asla ibadet etmemenizi, anaya babaya iyi davranmanızı kesin olarak emretti. Eğer onlardan biri, ya da her ikisi senin yanında ihtiyarlık &ccedil;ağına ulaşırsa, sakın onlara &ldquo;&ouml;f&rdquo; bile deme; onları azarlama; onlara tatlı ve g&uuml;zel s&ouml;z s&ouml;yle&rdquo;.[3]</p>\r\n\r\n<p>\r\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi Allah-u Te&acirc;l&acirc;&rsquo;ya iman etmenin ve O&rsquo;na şirk koşmamanın yanında, anne ve babaya iyilik etmek emredilmiş ve k&uuml;&ccedil;&uuml;k bir kelimeyle dahi olsa da onların incitilmeleri yasaklanmıştır. Rivayetlerde de anne ve babayı incitmek b&uuml;y&uuml;k g&uuml;nahtan sayılmıştır.[4] Ancak Kur&rsquo;an ayetlerinde olduğu gibi bu konu i&ccedil;in bir sınır tayin edilmemiş ve onların saygın bilinmesi y&ouml;n&uuml;nde yalnızca anne ve babanın incitilmesine işaret edilmekle yetinilmiştir.[5]</p>\r\n\r\n<p>\r\n	O halde anne babanın farz olan haklarının dikkate alınmasıyla onların incinmesi ve hatırlarının kırılmasının &ouml;l&ccedil;&uuml;s&uuml; vardır.[6] Bir konuda anne babasının g&ouml;r&uuml;ş&uuml;yle muhalefet eden kimse bu muhalefetiyle, onların incinmesine sebep olmuştur. Ancak bazen onlara muhalefet etmek, onların incinecekleri &ouml;l&ccedil;&uuml;de olmaması durumunda, her ne kadar onların incinmesine sebep olmasa da, anne babanın g&ouml;r&uuml;ş&uuml;ne uygun davranılması daha iyidir.</p>\r\n\r\n<p>\r\n	&Ccedil;ocukların anne babasına itaat kısmından sayılmayan &ccedil;eşitli şer&rsquo;i konular vardır &ouml;rneğin; anne babanın &ccedil;ocuklarına ilahi ve İslami kanunlara muhalefet emri vermesi ve &ccedil;ocuklarından falan şer&rsquo;i emre muhalefet etmelerini istemesi durumunda, onların emrine itaat etmek gerekli değildir ve onların incinmesine de sebep olmaz.[7]</p>\r\n\r\n<p>\r\n	Dolayısıyla şu neticeye varılabilir: Anne ve babanın isteklerine amel edilmesi farz olan hakların &ouml;l&ccedil;&uuml;s&uuml;, ahlaki a&ccedil;ıdan bu hakların yerine getirilmemesiyle onların incinmesine sebep olmamak ve onların da fıkhi a&ccedil;ıdan &ccedil;ocuklarından haram işlemesini veya farza amel edilmemesini istememeleridir.</p>\r\n\r\n<p>\r\n	Elbette farz sayılmasa bile şeriatta anne ve babanın g&ouml;r&uuml;ş&uuml;ne riayet edilmesinin g&uuml;zel olduğu başka konularda vardır.</p>\r\n\r\n<p>\r\n	&nbsp;----------</p>\r\n\r\n<p>\r\n	[1] -Muhaddis Kummi, Şeyh Abbas, &ldquo;Nehzet&uuml;&rsquo;n-Nevazır fi Terc&uuml;meti Ma&rsquo;deni&rsquo;l-Cevahir&rdquo;, Tahran, Birinci baskı, Neşri İslamiye, s. 128.</p>\r\n\r\n<p>\r\n	[2] -Daha fazla bilgi i&ccedil;in bu sitede bulunan ilgili soruya bakınız: Soru 22660 (Site: fa9937) (V&uuml;cubu Nafaka-i Peder ve Mader).</p>\r\n\r\n<p>\r\n	[3] -İsra, 23.</p>\r\n\r\n<p>\r\n	[4] -Ubeyd b. Z&uuml;rare ş&ouml;yle diyor: İmam Sadık&rsquo;a (a.s) b&uuml;y&uuml;k g&uuml;nahları sordum ve İmam ş&ouml;yle buyurdu:&nbsp; Ali&rsquo;nin (a.s) kitabında yedi b&uuml;y&uuml;k g&uuml;nah sayılmıştır ki bunlar şunlardan ibarettir: 1. Allah&rsquo;a k&uuml;fretmek, 2. Nefis &ouml;ld&uuml;rmek, 3. Anne babaya eziyet etmek, 4. Bilerek faiz yemek, 5. Zulmederek yetimin malını yemek, 6. Cihattan ka&ccedil;mak ve 7. Hicretten sonra bedevi olmak. Bakınız: Amuli, Muhammed b. Hasan, &ldquo;Vesail&uuml;&rsquo;ş-Şia&rdquo; (Nefisle cihat babının terc&uuml;mesi), Terc&uuml;meyi Sıhhat, Tahran 1364, İntişarati Nas, s. 198.</p>\r\n\r\n<p>\r\n	[5] -Hz. İmam Sadık (a.s) ş&ouml;yle buyurur: Allah-u Te&acirc;l&acirc; (anne ve babanın incinmesinde) &ldquo;Of&rdquo;tan daha k&uuml;&ccedil;&uuml;k bir şey bilseydi ondan da sakındırırdı ve &ldquo;Of&rdquo;un en aşağı merhalesi incitmektir ve bir kimsenin, anne ve babasına bakışını dikmesi, bunun &ouml;rneklerinden birisidir. Bakınız: Kuleyni Muhammed b. Yakup, &ldquo;Usul&uuml; K&acirc;fi&rdquo; (terc&uuml;meyi Mustafavi), Tahran,&nbsp; Kitap Furuşiyi İlmiyeyi İslamiye, Birinci baskı, c. 4, s. 50.</p>\r\n\r\n<p>\r\n	[6] -İstiftaatların bazılarında da bu konuya işaret edilmiştir &ouml;rneğin &ldquo;Anne babanın incitilmesinin (Akkı Valideyn) anlamı nedir? Hangi şartlarda ger&ccedil;ekleşir? Eserleri (getirisi g&ouml;t&uuml;r&uuml;s&uuml;) nedir?&rdquo; şeklinde istiftaat edilmiş ve ş&ouml;yle cevaplandırılmıştır: Onların incinmesine sebep olacak her iş, akkı valideyn (onları incitmek) manasındadır, ancak farz veya haram konularında m&uuml;kellef olunmasının yanında onların bu emirlere muhalefet edilmesini istemeleri, bunun dışındadır. Bakınız: &ldquo;İstiftaatı Cedid&rdquo; (Ayetullah Mekarim Şirazi), c. 3, s. 559; Anne oğluna karısını boşamasını, boşamaması durumunda incineceğini; i&ccedil;tiği s&uuml;t&uuml; helal etmeyeceğini s&ouml;yleyebilir mi? Cevap: Allah&rsquo;ın İsmiyle, Bu konuda anneye itaat etmek farz değildir. Bakınız: &ldquo;Sırat&uuml;&rsquo;n-Necat&rdquo; (Ayetullah Tebrizi), c. 6 s. 257.</p>\r\n\r\n<p>\r\n	[7] -Daha fazla bilgilenmek i&ccedil;in bu sitede bakınız: Soru 14948 (Site: tr14742) (Vezayifi Ferzendan der Beraberi Valideyn).</p>\r\n','Anne ve babaya yapılan eziyetler; onları kızdırmak, incitmek ve hatta ikisinden birisi dahi olsa da anne ve babanın hatırını kırmaktan ibarettir. Bu konuda ayet ve rivayetlerin incelenmesiyle ş&ouml;yle bir netice alınabilir: Anne ve babanın isteklerine amel edilmesi farz olan hakların &ouml;l&ccedil;&uuml;s&uuml;, ahlaki a&ccedil;ıdan bu hakların yerine getirilmesiyle onların incinmesine sebep olmamak ve onların da fıkhi a&ccedil;ıdan &ccedil;ocuklarından haram işlemesini veya farza amel edilmemesini istememeleridir.','&nbsp;Anne ve babaya yapılan eziyetler &ldquo;Kızdırmak, incitmek ve hatta ikisinden birisi dahi olsa da baba ve annenin hatırını kırmak&rdquo; tan ibarettir.[1]\r\n\r\n\r\n	Din ve k&uuml;lt&uuml;rlerin tamamında anne ve babanın &ccedil;ocukları yanında &ouml;zel bir ihtiramı vardır, ancak İslam&rsquo;da bu hakların yanında, anne ve baba i&ccedil;in geniş ahlaki haklar sayılmış ve her t&uuml;rl&uuml; eziyet ve incitmenin, onların haklarının zayi edilmesini bilecek kadar bu hakları genişletmiştir. Bunun yanında bazı fıkhi hakları da &ccedil;ocukların amel etme sorumluluğuna bırakmıştır; muhta&ccedil; anne ve babanın nafakasının &ccedil;ocukların temin etmesinin farz oluşu bunun bir &ouml;rneğidir.[2]\r\n\r\n\r\n	Anne ve baba hakkı konusunda Kur&rsquo;an&rsquo;ın &ccedil;eşitli tabirleri vardır, nitekim Allah-u Te&acirc;l&acirc; ş&ouml;yle buyurmuştur: &ldquo;Rabbin, kendisinden başkasına asla ibadet etmemenizi, anaya babaya iyi davranmanızı kesin olarak emretti. Eğer onlardan biri, ya da her ikisi senin yanında ihtiyarlık &ccedil;ağına ulaşırsa, sakın onlara &ldquo;&ouml;f&rdquo; bile deme; onları azarlama; onlara tatlı ve g&uuml;zel s&ouml;z s&ouml;yle&rdquo;.[3]\r\n\r\n\r\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi Allah-u Te&acirc;l&acirc;&rsquo;ya iman etmenin ve O&rsquo;na şirk koşmamanın yanında, anne ve babaya iyilik etmek emredilmiş ve k&uuml;&ccedil;&uuml;k bir kelimeyle dahi olsa da onların incitilmeleri yasaklanmıştır. Rivayetlerde de anne ve babayı incitmek b&uuml;y&uuml;k g&uuml;nahtan sayılmıştır.[4] Ancak Kur&rsquo;an ayetlerinde olduğu gibi bu konu i&ccedil;in bir sınır tayin edilmemiş ve onların saygın bilinmesi y&ouml;n&uuml;nde yalnızca anne ve babanın incitilmesine işaret edilmekle yetinilmiştir.[5]\r\n\r\n\r\n	O halde anne babanın farz olan haklarının dikkate alınmasıyla onların incinmesi ve hatırlarının kırılmasının &ouml;l&ccedil;&uuml;s&uuml; vardır.[6] Bir konuda anne babasının g&ouml;r&uuml;ş&uuml;yle muhalefet eden kimse bu muhalefetiyle, onların incinmesine sebep olmuştur. Ancak bazen onlara muhalefet etmek, onların incinecekleri &ouml;l&ccedil;&uuml;de olmaması durumunda, her ne kadar onların incinmesine sebep olmasa da, anne babanın g&ouml;r&uuml;ş&uuml;ne uygun davranılması daha iyidir.\r\n\r\n\r\n	&Ccedil;ocukların anne babasına itaat kısmından sayılmayan &ccedil;eşitli şer&rsquo;i konular vardır &ouml;rneğin; anne babanın &ccedil;ocuklarına ilahi ve İslami kanunlara muhalefet emri vermesi ve &ccedil;ocuklarından falan şer&rsquo;i emre muhalefet etmelerini istemesi durumunda, onların emrine itaat etmek gerekli değildir ve onların incinmesine de sebep olmaz.[7]\r\n\r\n\r\n	Dolayısıyla şu neticeye varılabilir: Anne ve babanın isteklerine amel edilmesi farz olan hakların &ouml;l&ccedil;&uuml;s&uuml;, ahlaki a&ccedil;ıdan bu hakların yerine getirilmemesiyle onların incinmesine sebep olmamak ve onların da fıkhi a&ccedil;ıdan &ccedil;ocuklarından haram işlemesini veya farza amel edilmemesini istememeleridir.\r\n\r\n\r\n	Elbette farz sayılmasa bile şeriatta anne ve babanın g&ouml;r&uuml;ş&uuml;ne riayet edilmesinin g&uuml;zel olduğu başka konularda vardır.\r\n\r\n\r\n	&nbsp;----------\r\n\r\n\r\n	[1] -Muhaddis Kummi, Şeyh Abbas, &ldquo;Nehzet&uuml;&rsquo;n-Nevazır fi Terc&uuml;meti Ma&rsquo;deni&rsquo;l-Cevahir&rdquo;, Tahran, Birinci baskı, Neşri İslamiye, s. 128.\r\n\r\n\r\n	[2] -Daha fazla bilgi i&ccedil;in bu sitede bulunan ilgili soruya bakınız: Soru 22660 (Site: fa9937) (V&uuml;cubu Nafaka-i Peder ve Mader).\r\n\r\n\r\n	[3] -İsra, 23.\r\n\r\n\r\n	[4] -Ubeyd b. Z&uuml;rare ş&ouml;yle diyor: İmam Sadık&rsquo;a (a.s) b&uuml;y&uuml;k g&uuml;nahları sordum ve İmam ş&ouml;yle buyurdu:&nbsp; Ali&rsquo;nin (a.s) kitabında yedi b&uuml;y&uuml;k g&uuml;nah sayılmıştır ki bunlar şunlardan ibarettir: 1. Allah&rsquo;a k&uuml;fretmek, 2. Nefis &ouml;ld&uuml;rmek, 3. Anne babaya eziyet etmek, 4. Bilerek faiz yemek, 5. Zulmederek yetimin malını yemek, 6. Cihattan ka&ccedil;mak ve 7. Hicretten sonra bedevi olmak. Bakınız: Amuli, Muhammed b. Hasan, &ldquo;Vesail&uuml;&rsquo;ş-Şia&rdquo; (Nefisle cihat babının terc&uuml;mesi), Terc&uuml;meyi Sıhhat, Tahran 1364, İntişarati Nas, s. 198.\r\n\r\n\r\n	[5] -Hz. İmam Sadık (a.s) ş&ouml;yle buyurur: Allah-u Te&acirc;l&acirc; (anne ve babanın incinmesinde) &ldquo;Of&rdquo;tan daha k&uuml;&ccedil;&uuml;k bir şey bilseydi ondan da sakındırırdı ve &ldquo;Of&rdquo;un en aşağı merhalesi incitmektir ve bir kimsenin, anne ve babasına bakışını dikmesi, bunun &ouml;rneklerinden birisidir. Bakınız: Kuleyni Muhammed b. Yakup, &ldquo;Usul&uuml; K&acirc;fi&rdquo; (terc&uuml;meyi Mustafavi), Tahran,&nbsp; Kitap Furuşiyi İlmiyeyi İslamiye, Birinci baskı, c. 4, s. 50.\r\n\r\n\r\n	[6] -İstiftaatların bazılarında da bu konuya işaret edilmiştir &ouml;rneğin &ldquo;Anne babanın incitilmesinin (Akkı Valideyn) anlamı nedir? Hangi şartlarda ger&ccedil;ekleşir? Eserleri (getirisi g&ouml;t&uuml;r&uuml;s&uuml;) nedir?&rdquo; şeklinde istiftaat edilmiş ve ş&ouml;yle cevaplandırılmıştır: Onların incinmesine sebep olacak her iş, akkı valideyn (onları incitmek) manasındadır, ancak farz veya haram konularında m&uuml;kellef olunmasının yanında onların bu emirlere muhalefet edilmesini istemeleri, bunun dışındadır. Bakınız: &ldquo;İstiftaatı Cedid&rdquo; (Ayetullah Mekarim Şirazi), c. 3, s. 559; Anne oğluna karısını boşamasını, boşamaması durumunda incineceğini; i&ccedil;tiği s&uuml;t&uuml; helal etmeyeceğini s&ouml;yleyebilir mi? Cevap: Allah&rsquo;ın İsmiyle, Bu konuda anneye itaat etmek farz değildir. Bakınız: &ldquo;Sırat&uuml;&rsquo;n-Necat&rdquo; (Ayetullah Tebrizi), c. 6 s. 257.\r\n\r\n\r\n	[7] -Daha fazla bilgilenmek i&ccedil;in bu sitede bakınız: Soru 14948 (Site: tr14742) (Vezayifi Ferzendan der Beraberi Valideyn).'),(96,'tr98','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Beşeri toplumların &ouml;rf&uuml;nde su&ccedil;luların cezalandırılması, h&uuml;k&uuml;metin sorumluluğundadır ve devlet dışında biri, bunu uygulayamaz. Bu ilke, İslam fıkhı tarafından da teyit edilmiştir. M&uuml;sl&uuml;man fakihler hadlerin uygulamasını İmam&rsquo;ın (a.s) var olduğu d&ouml;nemde, Masum İmam&rsquo;ın (a.s) ve onun tarafından atanan kimseler tarafından uygulanacağına inanırlar. Ancak gaybet d&ouml;neminde, haddin uygulanması, gerekli t&uuml;m şartları &uuml;st&uuml;nde bulunduran velayeti fakihin sorumluluğundadır, zira onlar, imamın naipleridirler. M&uuml;sl&uuml;manlara haddin uygulanmasını emreden ayet ve rivayetler, M&uuml;sl&uuml;manların her birinin haddi uygulamasının caiz olduğu anlamı değil, bilakis M&uuml;sl&uuml;man toplumu kastedilmiştir. Hadlerin İslam h&acirc;kimi tarafından uygulanması gerekliliğinin delillerini aşağıdaki konularda &ouml;zetlemek m&uuml;mk&uuml;nd&uuml;r:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		1. Masumların (a.s) pratik yaşamları, 2. Rivayetler, 3. D&uuml;zenin korunması ve toplumun g&uuml;venliği, 4. M&uuml;sl&uuml;manların icması, 5. Konunun uzmanlık alanını i&ccedil;ermesi.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Had; zina edene y&uuml;z kırba&ccedil; vurulması[1] &ouml;rneğinde olduğu gibi &ouml;l&ccedil;&uuml;s&uuml; Kur&rsquo;an ve s&uuml;nnette belirlenmiş akıbettir ve b&ouml;yle bir kimsenin cezasını belirlemek şer&rsquo;i h&acirc;kimin sorumluluğundadır. Had ve kırba&ccedil; cezaları, İslam&rsquo;da kanuna muhalefet eden kimse i&ccedil;in kararlaştırılmıştır ve bu cezaların uygulama yargısı, h&uuml;k&uuml;mlerin sorumluluğu d&acirc;hilindedir. Nitekim diğer h&uuml;k&uuml;metler de ceza kanunlarının uygulanmasında bu rol&uuml; ifa eder.</p>\r\n\r\n<p>\r\n	İslam&rsquo;da had cezasının icra edilmesine pek &ccedil;ok tavsiye edilmiştir. Bir&ccedil;ok rivayette &ldquo;Had, kırk g&uuml;n (veya kırk g&uuml;n kırk gece) yağmurdan daha faydalıdır&rdquo; buyruğu, bunun bir &ouml;rneğidir. Elbette had cezasının dikkatle ve yakin &uuml;zere uygulanmasına tekit edilmiştir.[2] Yargı kararından sonra hadlerin uygulanması ve su&ccedil;luların cezalandırılması, onların mal ve kendileri &uuml;zerinde başkalarının bir t&uuml;r sulta ve velayetleri vardır. Asıl ve birincil kural, bir şahsın diğer bir şahıs &uuml;zerinde sultasının olmamasıdır. Bunun i&ccedil;in bir kimse &uuml;zerinde b&ouml;yle bir sulta ve velayetin ispatı, delili ve kuşku g&ouml;t&uuml;rmez ayet ve rivayetleri gerektirir ve yargı makamına sahip olmanın yanında had cezalarının uygulanmasına da hakları olan yalnızca Peygamber (s.a.a) ve Masum İmamlardır (a.s). Had cezalarının uygulanmasında Peygamberler ve Masum İmamların (a.s) pratik yaşamları da onların b&ouml;yle bir haklarının olduğuna tanıklık eder. Ancak Masumun (a.s) izni olmaksızın başkası &uuml;zerinde sulta hakkına sahip olmanın s&uuml;butu şek ve kuşku konusudur ve asıl olan, b&ouml;yle bir hakkın olmamasıdır, ama onların izniyle bu hak başkalarına taşınabilir, ni tekim yargı velayeti de b&ouml;yledir. Ancak şu noktaya dikkat edilmesi gerekir ki; apa&ccedil;ık bir iznin olmaması &ndash; &ouml;zel olarak &ndash; ve Masum İmama (a.s) ulaşma imk&acirc;nı olmaması durumunda, &uuml;lke d&uuml;zeni ve toplumun g&uuml;venliğinin korunması i&ccedil;in b&ouml;yle bir hak yalnızca t&uuml;m şartları &uuml;zerinde bulunduran fakih i&ccedil;in sabittir.[3]</p>\r\n\r\n<p>\r\n	Hadlerin uygulanmasının Masumlara (a.s) has oluşu konusunda Şey M&uuml;fit&rsquo;in (r.a) s&ouml;ylemi bu anlamı i&ccedil;erir:</p>\r\n\r\n<p>\r\n	&ldquo;Hadlerin ikamesi, Allah tarafından atanmış İslam h&acirc;kimiyle alakalıdır ve bunlar, hidayet kılavuzları ve Ehli Beyt (a.s) imamları ve onların emirliğe ve yargı makamına se&ccedil;tiği kimselerdir; Masumlar, imk&acirc;nları olması durumunda bu yetkiyi Şia fakihlerine bırakmamışlardır.&rdquo;[4]</p>\r\n\r\n<p>\r\n	&ldquo;Havs b. Gıyas&rdquo; hadisinde bu konuda ş&ouml;yle gelmiştir: &ldquo;Ben, İmam Sadık&rsquo;a (a.s), kimin hadleri ikame edebileceğini; sultanın mı yoksa yargıcın mı? diye sorduğumda, İmam ş&ouml;yle buyurdu: H&uuml;k&uuml;met kimin elindeyse.&rdquo;[5]</p>\r\n\r\n<p>\r\n	Aynı şekilde &ldquo;Eş&rsquo;asiyyat&rdquo; kitabında İmam Sadık&rsquo;ın (a.s) ş&ouml;yle buyurduğu nakledilmiştir: &ldquo;İmamın (a.s) varlığına rağmen h&uuml;k&uuml;m (kada/yargı), hadlerin icrası ve Cuma namazının ikamesi meşru değildir&rdquo;.[6]</p>\r\n\r\n<p>\r\n	Bu hadislerin toplamından hadlerin ve kırba&ccedil; cezalarının ilk merhalede Masum İmamlara (a.s) has olduğu anlaşılır.[7]</p>\r\n\r\n<p>\r\n	Daha a&ccedil;ık s&ouml;ylersek: &ldquo;Zina eden kadın ve zina eden erkekten her birine y&uuml;zer değnek vurun&rdquo;.[8] Ve &ldquo;Yaptıklarına bir karşılık ve Allah&rsquo;tan caydırıcı bir m&uuml;eyyide olmak &uuml;zere hırsız erkek ile hırsız kadının ellerini kesin&rdquo;.[9] Ayetlerinin had cezaları hakkındaki hitabı, genel ve mutlak olsa da; yani toplum fertlerinin tamamının uygulayabileceği anlaşılsa da, ancak kesinlikle ve yakinen ayetler herc&uuml;merci gerekli kılacak geneli(umumu istiğrai)&nbsp; kastetmemiştir. Aksine t&uuml;m fertlerin &ndash; namaz gibi &ndash; bunun uygulanmasıyla sorumlu olmadığını, İslam toplumunun had cezalarını uygulamakla y&uuml;k&uuml;ml&uuml; olduğunu yani bu işin sorumlusunun icra edebileceğini ve halkında bu konuda İslam h&uuml;k&uuml;metine yardım edip onu desteklemesi gerektiğini kastetmiştir.</p>\r\n\r\n<p>\r\n	İslam h&uuml;k&uuml;meti tarafında h&uuml;km&uuml;n icra edilmesinin delilleri şunlardan ibarettir:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; D&uuml;zenin korunması: Şer&rsquo;i hadler, fertlerin tamamının eliyle uygulanırsa ve fertler, kendi belirlemeleri doğrultusunda had cezası uygularsa toplum; herc&uuml;merce, g&uuml;vensizliğe, namusun &ccedil;iğnenmesine, kan d&ouml;k&uuml;lmesine ve başka toplumsal fesatlara du&ccedil;ar olacaktır. Bunun i&ccedil;in toplumun g&uuml;venliğiyle alakalı bu t&uuml;rden işlerin, h&uuml;k&uuml;met aracılığıyla ve &ouml;zel fertlerin yoluyla yerine getirilmesi gerekir.<br />\r\n	&nbsp;&nbsp;&nbsp; Meselenin uzmanlık isteyen bir konu olması: Su&ccedil;un ispatı, h&uuml;km&uuml;n&uuml;n teşhisi ve had cezasının doğru icra edilmesi kolay bir iş olmayıp &ouml;zellikle s&ouml;z konusu bu mesele, fertlerin haysiyetleriyle alakalı olması hasebiyle, uzmanlığı gerektirir.<br />\r\n	&nbsp;&nbsp;&nbsp; Sire: Resul&uuml; Ekrem (s.a.a) zamanında M&uuml;sl&uuml;manların ilmi y&ouml;ntemleri ve bu d&ouml;nem sonrası İslam h&acirc;kimlerinin de &uuml;slubu aşağıdaki şekilde idi: Su&ccedil;lu ve g&uuml;nahk&acirc;rların cezalandırılması, İslam h&uuml;k&uuml;metinin ve Veliy-i Emrin veya yargı&ccedil;ların g&ouml;zetimi altında uygulanıyordu. Fertlerin&nbsp; doğrudan bu işlere karışma hakları yoktu ve tarih de bunun dışında bir nakilde bulunmamıştır.<br />\r\n	&nbsp;&nbsp;&nbsp; Hadisler: Bu konuda masumlardan hadisler gelmiştir ve biz, bunların bazılarını a&ccedil;ıkladık.<br />\r\n	&nbsp;&nbsp;&nbsp; İcma: Fakihler topluluğunun s&ouml;zlerinde[10] a&ccedil;ık&ccedil;a bu konuda M&uuml;sl&uuml;manların umumunun icması nakledilmiş olup konu Şia&rsquo;ya has değildir. Ehli S&uuml;nnet &acirc;limleri de bu meselede ittifak etmişlerdir &ouml;rneğin; &ldquo;Fıkhu&rsquo;s-S&uuml;nne&rdquo; kitabının m&uuml;ellifi ş&ouml;yle der: &ldquo;Fakihlerin umumunun, h&acirc;kim (İslam h&acirc;kimi) veya onun tarafından atanan birinin hadleri ikame (ve icra) edebileceği ve fertlerin kendi başlarına amel edemeyecekleri konusunda g&ouml;r&uuml;ş ittifakı vardır. Tahavi&rsquo;nin M&uuml;slim b. Yesar&rsquo;dan rivayet ettiğine g&ouml;re; Allah Resul&uuml;&rsquo;n&uuml;n (s.a.v) ashabından birisi ş&ouml;yle diyordu: Zek&acirc;t, hudut, fey&rsquo; ve Cuma namazı, sultanın işidir. Bu şahıs ş&ouml;yle devam ediyor: Bu konuda hi&ccedil;bir sahabenin muhalefet ettiğini hatırlamıyordum.&rdquo;[11]</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] -&ldquo;Zina eden kadın ve zina eden erkekten her birine y&uuml;zer değnek vurun.&rdquo;Nur, 2.</p>\r\n\r\n<p>\r\n	[2] -Humeyni, Seyit Ruhullah Musevi, &ldquo;Tevzihu&rsquo;l Mesail&rdquo; (Mahşi-İmam Humeyni), Kum 1424 h. k, Defteri İntişarati İslami, c. 2, s. 815.</p>\r\n\r\n<p>\r\n	[3] -Daha fazla bilgilenmek i&ccedil;in bakınız: &ldquo;Meşruiyeti İcrai Velayeti Fakih ve Nazariyeyi İntisab&rdquo;, 9957; Nispeti Velayeti Fakih ba Velayeti Peyamber ve İmaman, 9294(Site: 9467).</p>\r\n\r\n<p>\r\n	[4] -&Acirc;muli, Muhammed Hasan, &ldquo;Vesail&uuml;&rsquo;ş-Şia&rdquo;, Kum 1409 k, M&uuml;esseset&uuml; Al&uuml;&rsquo;l Beyt, c. 18, s. 338, hadis no: 2.</p>\r\n\r\n<p>\r\n	[5] -&ldquo;Vesail&uuml;&rsquo;ş-Şia&rdquo; c. 18, s. 338, hadis no: 1.</p>\r\n\r\n<p>\r\n	[6] -Muhaddis Nuri, &ldquo;M&uuml;stedrek&uuml;&rsquo;l Vesail&rdquo;, Kum 1408 k, M&uuml;esseset&uuml; &Acirc;l&uuml;&rsquo;l Beyt, c. 3, s. 220, hadis no: 1.</p>\r\n\r\n<p>\r\n	[7] -Halhali, Seyit Muhammed Mehdi, &ldquo;El-Hakimiyet&uuml; fi&rsquo;l İslamiye&rdquo;, s. 433.</p>\r\n\r\n<p>\r\n	[8] -Nur, 2.</p>\r\n\r\n<p>\r\n	[9] -Maide, 38.</p>\r\n\r\n<p>\r\n	[10] -Bakınız: Necefi Muhammed Hasan, &ldquo;Cevahiru&rsquo;l Kelam&rdquo;, Beyrut, Bi ta, Daru İhyai&rsquo;t-Turas, c. 21, s. 386.</p>\r\n\r\n<p>\r\n	[11] -&ldquo;Fıkhu&rsquo;s-S&uuml;nne&rdquo;, c. 2, s. 362 nakleden: Halhali, Seyit Muhammed Mehdi, &ldquo;H&acirc;kimiyet der İslam ya Velayeti Fakih&rdquo;, M&uuml;tercim: Cafer El-Hadi, Kum 1422 k, Defteri İntişarati İslami, Birinci baskı, s. 115-118.</p>\r\n','Beşeri toplumların &ouml;rf&uuml;nde su&ccedil;luların cezalandırılması, h&uuml;k&uuml;metin sorumluluğundadır ve devlet dışında biri, bunu uygulayamaz. Bu ilke, İslam fıkhı tarafından da teyit edilmiştir. M&uuml;sl&uuml;man fakihler hadlerin uygulamasını İmam&rsquo;ın (a.s) var olduğu d&ouml;nemde, Masum İmam&rsquo;ın (a.s) ve onun tarafından atanan kimseler tarafından uygulanacağına inanırlar. Ancak gaybet d&ouml;neminde, haddin uygulanması, gerekli t&uuml;m şartları &uuml;st&uuml;nde bulunduran velayeti fakihin sorumluluğundadır, zira onlar, imamın naipleridirler. M&uuml;sl&uuml;manlara haddin uygulanmasını emreden ayet ve rivayetler, M&uuml;sl&uuml;manların her birinin haddi uygulamasının caiz olduğu anlamı değil, bilakis M&uuml;sl&uuml;man toplumu kastedilmiştir. Hadlerin İslam h&acirc;kimi tarafından uygulanması gerekliliğinin delillerini aşağıdaki konularda &ouml;zetlemek m&uuml;mk&uuml;nd&uuml;r:\r\n\r\n	\r\n		1. Masumların (a.s) pratik yaşamları, 2. Rivayetler, 3. D&uuml;zenin korunması ve toplumun g&uuml;venliği, 4. M&uuml;sl&uuml;manların icması, 5. Konunun uzmanlık alanını i&ccedil;ermesi.','&nbsp;Had; zina edene y&uuml;z kırba&ccedil; vurulması[1] &ouml;rneğinde olduğu gibi &ouml;l&ccedil;&uuml;s&uuml; Kur&rsquo;an ve s&uuml;nnette belirlenmiş akıbettir ve b&ouml;yle bir kimsenin cezasını belirlemek şer&rsquo;i h&acirc;kimin sorumluluğundadır. Had ve kırba&ccedil; cezaları, İslam&rsquo;da kanuna muhalefet eden kimse i&ccedil;in kararlaştırılmıştır ve bu cezaların uygulama yargısı, h&uuml;k&uuml;mlerin sorumluluğu d&acirc;hilindedir. Nitekim diğer h&uuml;k&uuml;metler de ceza kanunlarının uygulanmasında bu rol&uuml; ifa eder.\r\n\r\n\r\n	İslam&rsquo;da had cezasının icra edilmesine pek &ccedil;ok tavsiye edilmiştir. Bir&ccedil;ok rivayette &ldquo;Had, kırk g&uuml;n (veya kırk g&uuml;n kırk gece) yağmurdan daha faydalıdır&rdquo; buyruğu, bunun bir &ouml;rneğidir. Elbette had cezasının dikkatle ve yakin &uuml;zere uygulanmasına tekit edilmiştir.[2] Yargı kararından sonra hadlerin uygulanması ve su&ccedil;luların cezalandırılması, onların mal ve kendileri &uuml;zerinde başkalarının bir t&uuml;r sulta ve velayetleri vardır. Asıl ve birincil kural, bir şahsın diğer bir şahıs &uuml;zerinde sultasının olmamasıdır. Bunun i&ccedil;in bir kimse &uuml;zerinde b&ouml;yle bir sulta ve velayetin ispatı, delili ve kuşku g&ouml;t&uuml;rmez ayet ve rivayetleri gerektirir ve yargı makamına sahip olmanın yanında had cezalarının uygulanmasına da hakları olan yalnızca Peygamber (s.a.a) ve Masum İmamlardır (a.s). Had cezalarının uygulanmasında Peygamberler ve Masum İmamların (a.s) pratik yaşamları da onların b&ouml;yle bir haklarının olduğuna tanıklık eder. Ancak Masumun (a.s) izni olmaksızın başkası &uuml;zerinde sulta hakkına sahip olmanın s&uuml;butu şek ve kuşku konusudur ve asıl olan, b&ouml;yle bir hakkın olmamasıdır, ama onların izniyle bu hak başkalarına taşınabilir, ni tekim yargı velayeti de b&ouml;yledir. Ancak şu noktaya dikkat edilmesi gerekir ki; apa&ccedil;ık bir iznin olmaması &ndash; &ouml;zel olarak &ndash; ve Masum İmama (a.s) ulaşma imk&acirc;nı olmaması durumunda, &uuml;lke d&uuml;zeni ve toplumun g&uuml;venliğinin korunması i&ccedil;in b&ouml;yle bir hak yalnızca t&uuml;m şartları &uuml;zerinde bulunduran fakih i&ccedil;in sabittir.[3]\r\n\r\n\r\n	Hadlerin uygulanmasının Masumlara (a.s) has oluşu konusunda Şey M&uuml;fit&rsquo;in (r.a) s&ouml;ylemi bu anlamı i&ccedil;erir:\r\n\r\n\r\n	&ldquo;Hadlerin ikamesi, Allah tarafından atanmış İslam h&acirc;kimiyle alakalıdır ve bunlar, hidayet kılavuzları ve Ehli Beyt (a.s) imamları ve onların emirliğe ve yargı makamına se&ccedil;tiği kimselerdir; Masumlar, imk&acirc;nları olması durumunda bu yetkiyi Şia fakihlerine bırakmamışlardır.&rdquo;[4]\r\n\r\n\r\n	&ldquo;Havs b. Gıyas&rdquo; hadisinde bu konuda ş&ouml;yle gelmiştir: &ldquo;Ben, İmam Sadık&rsquo;a (a.s), kimin hadleri ikame edebileceğini; sultanın mı yoksa yargıcın mı? diye sorduğumda, İmam ş&ouml;yle buyurdu: H&uuml;k&uuml;met kimin elindeyse.&rdquo;[5]\r\n\r\n\r\n	Aynı şekilde &ldquo;Eş&rsquo;asiyyat&rdquo; kitabında İmam Sadık&rsquo;ın (a.s) ş&ouml;yle buyurduğu nakledilmiştir: &ldquo;İmamın (a.s) varlığına rağmen h&uuml;k&uuml;m (kada/yargı), hadlerin icrası ve Cuma namazının ikamesi meşru değildir&rdquo;.[6]\r\n\r\n\r\n	Bu hadislerin toplamından hadlerin ve kırba&ccedil; cezalarının ilk merhalede Masum İmamlara (a.s) has olduğu anlaşılır.[7]\r\n\r\n\r\n	Daha a&ccedil;ık s&ouml;ylersek: &ldquo;Zina eden kadın ve zina eden erkekten her birine y&uuml;zer değnek vurun&rdquo;.[8] Ve &ldquo;Yaptıklarına bir karşılık ve Allah&rsquo;tan caydırıcı bir m&uuml;eyyide olmak &uuml;zere hırsız erkek ile hırsız kadının ellerini kesin&rdquo;.[9] Ayetlerinin had cezaları hakkındaki hitabı, genel ve mutlak olsa da; yani toplum fertlerinin tamamının uygulayabileceği anlaşılsa da, ancak kesinlikle ve yakinen ayetler herc&uuml;merci gerekli kılacak geneli(umumu istiğrai)&nbsp; kastetmemiştir. Aksine t&uuml;m fertlerin &ndash; namaz gibi &ndash; bunun uygulanmasıyla sorumlu olmadığını, İslam toplumunun had cezalarını uygulamakla y&uuml;k&uuml;ml&uuml; olduğunu yani bu işin sorumlusunun icra edebileceğini ve halkında bu konuda İslam h&uuml;k&uuml;metine yardım edip onu desteklemesi gerektiğini kastetmiştir.\r\n\r\n\r\n	İslam h&uuml;k&uuml;meti tarafında h&uuml;km&uuml;n icra edilmesinin delilleri şunlardan ibarettir:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; D&uuml;zenin korunması: Şer&rsquo;i hadler, fertlerin tamamının eliyle uygulanırsa ve fertler, kendi belirlemeleri doğrultusunda had cezası uygularsa toplum; herc&uuml;merce, g&uuml;vensizliğe, namusun &ccedil;iğnenmesine, kan d&ouml;k&uuml;lmesine ve başka toplumsal fesatlara du&ccedil;ar olacaktır. Bunun i&ccedil;in toplumun g&uuml;venliğiyle alakalı bu t&uuml;rden işlerin, h&uuml;k&uuml;met aracılığıyla ve &ouml;zel fertlerin yoluyla yerine getirilmesi gerekir.\r\n	&nbsp;&nbsp;&nbsp; Meselenin uzmanlık isteyen bir konu olması: Su&ccedil;un ispatı, h&uuml;km&uuml;n&uuml;n teşhisi ve had cezasının doğru icra edilmesi kolay bir iş olmayıp &ouml;zellikle s&ouml;z konusu bu mesele, fertlerin haysiyetleriyle alakalı olması hasebiyle, uzmanlığı gerektirir.\r\n	&nbsp;&nbsp;&nbsp; Sire: Resul&uuml; Ekrem (s.a.a) zamanında M&uuml;sl&uuml;manların ilmi y&ouml;ntemleri ve bu d&ouml;nem sonrası İslam h&acirc;kimlerinin de &uuml;slubu aşağıdaki şekilde idi: Su&ccedil;lu ve g&uuml;nahk&acirc;rların cezalandırılması, İslam h&uuml;k&uuml;metinin ve Veliy-i Emrin veya yargı&ccedil;ların g&ouml;zetimi altında uygulanıyordu. Fertlerin&nbsp; doğrudan bu işlere karışma hakları yoktu ve tarih de bunun dışında bir nakilde bulunmamıştır.\r\n	&nbsp;&nbsp;&nbsp; Hadisler: Bu konuda masumlardan hadisler gelmiştir ve biz, bunların bazılarını a&ccedil;ıkladık.\r\n	&nbsp;&nbsp;&nbsp; İcma: Fakihler topluluğunun s&ouml;zlerinde[10] a&ccedil;ık&ccedil;a bu konuda M&uuml;sl&uuml;manların umumunun icması nakledilmiş olup konu Şia&rsquo;ya has değildir. Ehli S&uuml;nnet &acirc;limleri de bu meselede ittifak etmişlerdir &ouml;rneğin; &ldquo;Fıkhu&rsquo;s-S&uuml;nne&rdquo; kitabının m&uuml;ellifi ş&ouml;yle der: &ldquo;Fakihlerin umumunun, h&acirc;kim (İslam h&acirc;kimi) veya onun tarafından atanan birinin hadleri ikame (ve icra) edebileceği ve fertlerin kendi başlarına amel edemeyecekleri konusunda g&ouml;r&uuml;ş ittifakı vardır. Tahavi&rsquo;nin M&uuml;slim b. Yesar&rsquo;dan rivayet ettiğine g&ouml;re; Allah Resul&uuml;&rsquo;n&uuml;n (s.a.v) ashabından birisi ş&ouml;yle diyordu: Zek&acirc;t, hudut, fey&rsquo; ve Cuma namazı, sultanın işidir. Bu şahıs ş&ouml;yle devam ediyor: Bu konuda hi&ccedil;bir sahabenin muhalefet ettiğini hatırlamıyordum.&rdquo;[11]\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] -&ldquo;Zina eden kadın ve zina eden erkekten her birine y&uuml;zer değnek vurun.&rdquo;Nur, 2.\r\n\r\n\r\n	[2] -Humeyni, Seyit Ruhullah Musevi, &ldquo;Tevzihu&rsquo;l Mesail&rdquo; (Mahşi-İmam Humeyni), Kum 1424 h. k, Defteri İntişarati İslami, c. 2, s. 815.\r\n\r\n\r\n	[3] -Daha fazla bilgilenmek i&ccedil;in bakınız: &ldquo;Meşruiyeti İcrai Velayeti Fakih ve Nazariyeyi İntisab&rdquo;, 9957; Nispeti Velayeti Fakih ba Velayeti Peyamber ve İmaman, 9294(Site: 9467).\r\n\r\n\r\n	[4] -&Acirc;muli, Muhammed Hasan, &ldquo;Vesail&uuml;&rsquo;ş-Şia&rdquo;, Kum 1409 k, M&uuml;esseset&uuml; Al&uuml;&rsquo;l Beyt, c. 18, s. 338, hadis no: 2.\r\n\r\n\r\n	[5] -&ldquo;Vesail&uuml;&rsquo;ş-Şia&rdquo; c. 18, s. 338, hadis no: 1.\r\n\r\n\r\n	[6] -Muhaddis Nuri, &ldquo;M&uuml;stedrek&uuml;&rsquo;l Vesail&rdquo;, Kum 1408 k, M&uuml;esseset&uuml; &Acirc;l&uuml;&rsquo;l Beyt, c. 3, s. 220, hadis no: 1.\r\n\r\n\r\n	[7] -Halhali, Seyit Muhammed Mehdi, &ldquo;El-Hakimiyet&uuml; fi&rsquo;l İslamiye&rdquo;, s. 433.\r\n\r\n\r\n	[8] -Nur, 2.\r\n\r\n\r\n	[9] -Maide, 38.\r\n\r\n\r\n	[10] -Bakınız: Necefi Muhammed Hasan, &ldquo;Cevahiru&rsquo;l Kelam&rdquo;, Beyrut, Bi ta, Daru İhyai&rsquo;t-Turas, c. 21, s. 386.\r\n\r\n\r\n	[11] -&ldquo;Fıkhu&rsquo;s-S&uuml;nne&rdquo;, c. 2, s. 362 nakleden: Halhali, Seyit Muhammed Mehdi, &ldquo;H&acirc;kimiyet der İslam ya Velayeti Fakih&rdquo;, M&uuml;tercim: Cafer El-Hadi, Kum 1422 k, Defteri İntişarati İslami, Birinci baskı, s. 115-118.'),(97,'tr97','<p>\r\n	<br />\r\n	&nbsp;İlahi nişanelerden[i] ve gayb &acirc;lemine a&ccedil;ılan kapılardan birisi olan r&uuml;ya, insanın ruh ve cisimsel yaratılışında doğal bir &ouml;zellik olarak kararlaştırılmıştır.</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[i] -&ldquo;Geceleyin uyumanız ve g&uuml;nd&uuml;z&uuml;n O&rsquo;nun l&uuml;tfundan istemeniz de O&rsquo;nun (varlığının ve kudretinin) delillerindendir. Ş&uuml;phesiz bunda işiten ve toplum i&ccedil;in ibretler vardır.&rdquo;Rum, 23.</p>\r\n','<p>\r\n	<br />\r\n	&nbsp;R&uuml;ya g&ouml;rmek ilahi nişanelerden ve gayb &acirc;lemine a&ccedil;ılan kapılardan birisidir.</p>\r\n\r\n<p>\r\n	Bir bakışla uyku ve r&uuml;ya g&ouml;rmek, insanın dış &acirc;lemden i&ccedil; &acirc;leme ge&ccedil;işi halinden ibaret olup insanın kendini tanımasında en &ouml;nemli alt yapılardan birisidir.</p>\r\n\r\n<p>\r\n	İnsanın g&ouml;rd&uuml;ğ&uuml; r&uuml;ya, onun i&ccedil; &acirc;lemini sorgulamasından ibarettir, dolayısıyla iyi ve m&uuml;jdeleyici r&uuml;yalar nasıl ferdin i&ccedil; &acirc;leminin niteliğinden haber veriyorsa, s&uuml;rekli k&acirc;bus g&ouml;ren kimselerin g&ouml;rd&uuml;ğ&uuml; şeylerde, onların iyi bir manevi durumlarının olmadığının g&ouml;stergesi olup bu kimselerin yaşamlarını değiştirmeleri gerekir.</p>\r\n\r\n<p>\r\n	Buna binaen insanın uyuması ve r&uuml;ya g&ouml;rmesinin en &ouml;nemli hikmetlerinden bir tanesi, insanın farkında olmadığı zamirini tanıması ve ona y&ouml;nelmesidir.</p>\r\n\r\n<p>\r\n	Hikmet ehli kimselere g&ouml;re r&uuml;ya g&ouml;rmek, ilahi bir hediye olup insan bu yolla kolaylıkla i&ccedil; &acirc;leme ve &acirc;lemin i&ccedil;ine kısa bir gezinti yapmaya kadirdir. Eğer fıtri bir hakikat unvanında r&uuml;ya diye bir şey olmasaydı, nebi ve velilerin ahiret ve gayb &acirc;lemi hakkındaki s&ouml;ylemlerini sıradan insanlar anlamakta zorluk &ccedil;ekeceklerdi. O halde geniş bir alana yayılan dereceleri kapsayan r&uuml;yanın tecr&uuml;be edilmesiyle, &ccedil;ok aşağı bir seviyede olsa bile tevhidi hakikatlerin ve gaybi maariflerin bir&ccedil;oğu derk edilebilir.</p>\r\n\r\n<p>\r\n	R&uuml;ya ve &ouml;l&uuml;m tecr&uuml;besi arasındaki benzerliğe &ouml;rnek olarak işaret edilebilir. Kur&rsquo;an ayeti gereğince uyku (menam) &ouml;l&uuml;m&uuml;n kısa bir tecr&uuml;besi ve uhrevi yolculuktur:</p>\r\n\r\n<p>\r\n	&ldquo;Allah, (&ouml;len) insanların ruhlarını &ouml;ld&uuml;klerinde, &ouml;lmeyenlerinkini de uykularında alır. &Ouml;l&uuml;m&uuml;ne h&uuml;kmettiklerinin ruhlarını tutar, diğerlerini belli bir s&uuml;reye (&ouml;m&uuml;rlerinin sonuna) kadar bırakır. Ş&uuml;phesiz bunda d&uuml;ş&uuml;nen bir toplum i&ccedil;in elbette ibretler vardır&rdquo;.[1]</p>\r\n\r\n<p>\r\n	Bu ayet-i şerife gereğince Allah-u Te&acirc;l&acirc; &ndash; ister uyku &acirc;lemi olsun isterse ger&ccedil;ek &ouml;l&uuml;m hali olsun &ndash; ruhu (nefsi) kabz (teveffi) eder ve farklılık sadece &ouml;l&uuml;m i&ccedil;in belirlenmiş eceldedir. Uyku halinde ise ruh, (nefis) tekrar cisme g&ouml;nderilir. Aynı şekilde bu ayet, tekeff&uuml;r ve derin d&uuml;ş&uuml;nce ehlinin, uyku ve r&uuml;ya ger&ccedil;eğini d&uuml;ş&uuml;nmesiyle bir&ccedil;ok gaybi hakikatlere ve ilahi hikmetlere ulaşabileceğine işaret etmektedir.</p>\r\n\r\n<p>\r\n	Dolayısıyla r&uuml;ya g&ouml;rmek, &ouml;l&uuml;m gibi insanın ruh ve cismi yaratılışında kararlaştırılmış doğa bir &ouml;zelliktir ve bu b&ouml;yle bir bakış a&ccedil;ısıyla, hem uyku hem de &ouml;l&uuml;m daha iyi bir hayatın tecr&uuml;besi olup kesinlikle yokluğa yakınlaşmak anlamında değildir. Uyku ve &ouml;l&uuml;m, somut duyuların ve cismin gevşeyip kendini bırakması eşliğindedir (elbette &ouml;l&uuml;m&uuml;n tecr&uuml;besiyle ruh, tamamen bedenin maddi unsuruyla alakasını keser), ancak bu, yalnızca bilincin daha &uuml;st d&uuml;zeye girmesi anlamındadır.</p>\r\n\r\n<p>\r\n	R&uuml;ya-ı Sadıka</p>\r\n\r\n<p>\r\n	R&uuml;ya g&ouml;rmenin ilahi hikmetlerinden birsi, insanın batini hidayetiyle alakalıdır. Bu bakış a&ccedil;ısıyla r&uuml;ya, ilahi hidayeti derk etmenin alt yapısı sayılır.</p>\r\n\r\n<p>\r\n	R&uuml;yanın &ccedil;eşitli mertebe ve kısımlarının olduğunu ve bunlardan birisi olan sadık veya salih r&uuml;ya olarak tabir edilen r&uuml;yanın ilahi boyutlar taşıdığını biliyoruz. Kur&rsquo;a ve rivayetlerde de r&uuml;yanın bu t&uuml;r&uuml; teyit ve tekit edilmiştir:</p>\r\n\r\n<p>\r\n	İbni Abbas İslam Peygamberi&rsquo;nden (s.a.a) ş&ouml;yle naklediyor:</p>\r\n\r\n<p>\r\n	&ldquo;Dikkat ediniz ki, M&uuml;sl&uuml;man ferdin g&ouml;rd&uuml;ğ&uuml; salih r&uuml;yası veya başkalarının bu fert hakkında g&ouml;rd&uuml;ğ&uuml; r&uuml;yanın dışında n&uuml;b&uuml;vvet m&uuml;jdelerinden geriye bir şey kalmamıştır.&rdquo;[2]</p>\r\n\r\n<p>\r\n	Başka bir rivayette ş&ouml;yle buyurur:</p>\r\n\r\n<p>\r\n	&ldquo;R&uuml;ya-ı Sadık&rsquo;a, n&uuml;b&uuml;vvetin yetmiş c&uuml;z&uuml;nden birisidir.&rdquo;[3]</p>\r\n\r\n<p>\r\n	Aynı şekilde &ldquo;D&uuml;nya hayatında da onlar i&ccedil;in m&uuml;jde vardır&rdquo;[4] ayetinin tefsirinde Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) ş&ouml;yle buyurduğu nakledilmiştir:</p>\r\n\r\n<p>\r\n	&ldquo;Bu ayette, m&uuml;minin m&uuml;jdelenme vasıtası olan sadık r&uuml;ya kastedilmiştir ve bu r&uuml;ya, n&uuml;b&uuml;vvetin altmış d&ouml;rt c&uuml;z&uuml;nden birisidir; kim b&ouml;yle bir r&uuml;ya g&ouml;r&uuml;rse, kendisini seven bir arkadaşına anlatsın. Ama bir kimse, salih olmayan (k&ouml;t&uuml; r&uuml;ya) bir r&uuml;ya g&ouml;r&uuml;rse, onun gam ve h&uuml;zn&uuml;ne yol a&ccedil;an bu r&uuml;ya, şeytan tarafındandır; o halde bu kimse, &uuml;&ccedil; defa sol tarafına &uuml;flesin (bu d&uuml;ş&uuml;nceyi kendinden uzaklaştırsın) ve r&uuml;yasını kimseye anlatmasın.&rdquo;[5]</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1] -Z&uuml;mer, 42.</p>\r\n\r\n<p>\r\n	[2] -Meclisi, &ldquo;Biharu&rsquo;l Envar&rdquo;, Beyrut 1404, k, M&uuml;esseset&uuml;&rsquo;l Vefa, c. 58, s. 192.</p>\r\n\r\n<p>\r\n	[3] -Şeyh Saduk, &ldquo;El-Fakih&rdquo;, Kum 1413 k, İntişarati Camiayi M&uuml;derrisin, c. 2, s. 585.</p>\r\n\r\n<p>\r\n	[4] -Yuns, 64.</p>\r\n\r\n<p>\r\n	[5] -Meclisi, &ldquo;Biharu&rsquo;l Envar&rdquo;, Beyrut 1404 k, M&uuml;esseset&uuml;&rsquo;l Vefa, c. 58, s. 191.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','&nbsp;İlahi nişanelerden[i] ve gayb &acirc;lemine a&ccedil;ılan kapılardan birisi olan r&uuml;ya, insanın ruh ve cisimsel yaratılışında doğal bir &ouml;zellik olarak kararlaştırılmıştır.\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[i] -&ldquo;Geceleyin uyumanız ve g&uuml;nd&uuml;z&uuml;n O&rsquo;nun l&uuml;tfundan istemeniz de O&rsquo;nun (varlığının ve kudretinin) delillerindendir. Ş&uuml;phesiz bunda işiten ve toplum i&ccedil;in ibretler vardır.&rdquo;Rum, 23.','&nbsp;R&uuml;ya g&ouml;rmek ilahi nişanelerden ve gayb &acirc;lemine a&ccedil;ılan kapılardan birisidir.\r\n\r\n\r\n	Bir bakışla uyku ve r&uuml;ya g&ouml;rmek, insanın dış &acirc;lemden i&ccedil; &acirc;leme ge&ccedil;işi halinden ibaret olup insanın kendini tanımasında en &ouml;nemli alt yapılardan birisidir.\r\n\r\n\r\n	İnsanın g&ouml;rd&uuml;ğ&uuml; r&uuml;ya, onun i&ccedil; &acirc;lemini sorgulamasından ibarettir, dolayısıyla iyi ve m&uuml;jdeleyici r&uuml;yalar nasıl ferdin i&ccedil; &acirc;leminin niteliğinden haber veriyorsa, s&uuml;rekli k&acirc;bus g&ouml;ren kimselerin g&ouml;rd&uuml;ğ&uuml; şeylerde, onların iyi bir manevi durumlarının olmadığının g&ouml;stergesi olup bu kimselerin yaşamlarını değiştirmeleri gerekir.\r\n\r\n\r\n	Buna binaen insanın uyuması ve r&uuml;ya g&ouml;rmesinin en &ouml;nemli hikmetlerinden bir tanesi, insanın farkında olmadığı zamirini tanıması ve ona y&ouml;nelmesidir.\r\n\r\n\r\n	Hikmet ehli kimselere g&ouml;re r&uuml;ya g&ouml;rmek, ilahi bir hediye olup insan bu yolla kolaylıkla i&ccedil; &acirc;leme ve &acirc;lemin i&ccedil;ine kısa bir gezinti yapmaya kadirdir. Eğer fıtri bir hakikat unvanında r&uuml;ya diye bir şey olmasaydı, nebi ve velilerin ahiret ve gayb &acirc;lemi hakkındaki s&ouml;ylemlerini sıradan insanlar anlamakta zorluk &ccedil;ekeceklerdi. O halde geniş bir alana yayılan dereceleri kapsayan r&uuml;yanın tecr&uuml;be edilmesiyle, &ccedil;ok aşağı bir seviyede olsa bile tevhidi hakikatlerin ve gaybi maariflerin bir&ccedil;oğu derk edilebilir.\r\n\r\n\r\n	R&uuml;ya ve &ouml;l&uuml;m tecr&uuml;besi arasındaki benzerliğe &ouml;rnek olarak işaret edilebilir. Kur&rsquo;an ayeti gereğince uyku (menam) &ouml;l&uuml;m&uuml;n kısa bir tecr&uuml;besi ve uhrevi yolculuktur:\r\n\r\n\r\n	&ldquo;Allah, (&ouml;len) insanların ruhlarını &ouml;ld&uuml;klerinde, &ouml;lmeyenlerinkini de uykularında alır. &Ouml;l&uuml;m&uuml;ne h&uuml;kmettiklerinin ruhlarını tutar, diğerlerini belli bir s&uuml;reye (&ouml;m&uuml;rlerinin sonuna) kadar bırakır. Ş&uuml;phesiz bunda d&uuml;ş&uuml;nen bir toplum i&ccedil;in elbette ibretler vardır&rdquo;.[1]\r\n\r\n\r\n	Bu ayet-i şerife gereğince Allah-u Te&acirc;l&acirc; &ndash; ister uyku &acirc;lemi olsun isterse ger&ccedil;ek &ouml;l&uuml;m hali olsun &ndash; ruhu (nefsi) kabz (teveffi) eder ve farklılık sadece &ouml;l&uuml;m i&ccedil;in belirlenmiş eceldedir. Uyku halinde ise ruh, (nefis) tekrar cisme g&ouml;nderilir. Aynı şekilde bu ayet, tekeff&uuml;r ve derin d&uuml;ş&uuml;nce ehlinin, uyku ve r&uuml;ya ger&ccedil;eğini d&uuml;ş&uuml;nmesiyle bir&ccedil;ok gaybi hakikatlere ve ilahi hikmetlere ulaşabileceğine işaret etmektedir.\r\n\r\n\r\n	Dolayısıyla r&uuml;ya g&ouml;rmek, &ouml;l&uuml;m gibi insanın ruh ve cismi yaratılışında kararlaştırılmış doğa bir &ouml;zelliktir ve bu b&ouml;yle bir bakış a&ccedil;ısıyla, hem uyku hem de &ouml;l&uuml;m daha iyi bir hayatın tecr&uuml;besi olup kesinlikle yokluğa yakınlaşmak anlamında değildir. Uyku ve &ouml;l&uuml;m, somut duyuların ve cismin gevşeyip kendini bırakması eşliğindedir (elbette &ouml;l&uuml;m&uuml;n tecr&uuml;besiyle ruh, tamamen bedenin maddi unsuruyla alakasını keser), ancak bu, yalnızca bilincin daha &uuml;st d&uuml;zeye girmesi anlamındadır.\r\n\r\n\r\n	R&uuml;ya-ı Sadıka\r\n\r\n\r\n	R&uuml;ya g&ouml;rmenin ilahi hikmetlerinden birsi, insanın batini hidayetiyle alakalıdır. Bu bakış a&ccedil;ısıyla r&uuml;ya, ilahi hidayeti derk etmenin alt yapısı sayılır.\r\n\r\n\r\n	R&uuml;yanın &ccedil;eşitli mertebe ve kısımlarının olduğunu ve bunlardan birisi olan sadık veya salih r&uuml;ya olarak tabir edilen r&uuml;yanın ilahi boyutlar taşıdığını biliyoruz. Kur&rsquo;a ve rivayetlerde de r&uuml;yanın bu t&uuml;r&uuml; teyit ve tekit edilmiştir:\r\n\r\n\r\n	İbni Abbas İslam Peygamberi&rsquo;nden (s.a.a) ş&ouml;yle naklediyor:\r\n\r\n\r\n	&ldquo;Dikkat ediniz ki, M&uuml;sl&uuml;man ferdin g&ouml;rd&uuml;ğ&uuml; salih r&uuml;yası veya başkalarının bu fert hakkında g&ouml;rd&uuml;ğ&uuml; r&uuml;yanın dışında n&uuml;b&uuml;vvet m&uuml;jdelerinden geriye bir şey kalmamıştır.&rdquo;[2]\r\n\r\n\r\n	Başka bir rivayette ş&ouml;yle buyurur:\r\n\r\n\r\n	&ldquo;R&uuml;ya-ı Sadık&rsquo;a, n&uuml;b&uuml;vvetin yetmiş c&uuml;z&uuml;nden birisidir.&rdquo;[3]\r\n\r\n\r\n	Aynı şekilde &ldquo;D&uuml;nya hayatında da onlar i&ccedil;in m&uuml;jde vardır&rdquo;[4] ayetinin tefsirinde Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) ş&ouml;yle buyurduğu nakledilmiştir:\r\n\r\n\r\n	&ldquo;Bu ayette, m&uuml;minin m&uuml;jdelenme vasıtası olan sadık r&uuml;ya kastedilmiştir ve bu r&uuml;ya, n&uuml;b&uuml;vvetin altmış d&ouml;rt c&uuml;z&uuml;nden birisidir; kim b&ouml;yle bir r&uuml;ya g&ouml;r&uuml;rse, kendisini seven bir arkadaşına anlatsın. Ama bir kimse, salih olmayan (k&ouml;t&uuml; r&uuml;ya) bir r&uuml;ya g&ouml;r&uuml;rse, onun gam ve h&uuml;zn&uuml;ne yol a&ccedil;an bu r&uuml;ya, şeytan tarafındandır; o halde bu kimse, &uuml;&ccedil; defa sol tarafına &uuml;flesin (bu d&uuml;ş&uuml;nceyi kendinden uzaklaştırsın) ve r&uuml;yasını kimseye anlatmasın.&rdquo;[5]\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1] -Z&uuml;mer, 42.\r\n\r\n\r\n	[2] -Meclisi, &ldquo;Biharu&rsquo;l Envar&rdquo;, Beyrut 1404, k, M&uuml;esseset&uuml;&rsquo;l Vefa, c. 58, s. 192.\r\n\r\n\r\n	[3] -Şeyh Saduk, &ldquo;El-Fakih&rdquo;, Kum 1413 k, İntişarati Camiayi M&uuml;derrisin, c. 2, s. 585.\r\n\r\n\r\n	[4] -Yuns, 64.\r\n\r\n\r\n	[5] -Meclisi, &ldquo;Biharu&rsquo;l Envar&rdquo;, Beyrut 1404 k, M&uuml;esseset&uuml;&rsquo;l Vefa, c. 58, s. 191.\r\n\r\n\r\n	&nbsp;'),(98,'tr96','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Hadis kitaplarında Muhtar hakkında gelen rivayetler iki kısımdır. Bu rivayetlerden bazıları onu &ouml;ven ve bazı rivayetlerde de onu yeren s&ouml;zler s&ouml;ylenmiştir. Hadis ve Rical ilmi &acirc;limleri, Muhtar hakkındaki hadislerle karşılaştıklarında onu &ouml;ven hadislerin tarafını tutmuşlar ve yeren rivayetler hakkında g&ouml;r&uuml;şler ortaya koymuşlardır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Meclisi (r.a) rivayeti (muhtarın kurtulmasına dair rivayeti) onun &ouml;v&uuml;l&uuml;p yerildiği rivayetlerin tamamının ortak paydası bilir, zira o, inancı doğrultusunda ilk etapta cehennem ehlindendi ancak akıbeti, İmam H&uuml;seyin&rsquo;in (a.s) yardımıyla ilahi azaptan kurtulmak oldu. Ancak Ayetullah Hui (r.a) bu rivayetin senedini zayıf bilir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Muhtar Sakafi, Aşura hareketinden ve İmam H&uuml;seyin&rsquo;in (a.s) Kerbela&rsquo;daki kıyamından &ouml;nce İmam H&uuml;seyin&rsquo;in (a.s) Kufe el&ccedil;isi M&uuml;slim b. Akil&rsquo;i koruması sebebiyle İbni Ziyad&rsquo;ın emriyle zindana atıldı ve Kerbela kıyamının sonuna kadar zindandaydı.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Muhtar b. Ebi Ubeyde, Sakif kabilesindendir ve lakabı Keysan&rsquo;dır. Keysan, zeki ve keskin zek&acirc;lı anlamına gelir.[1] M&uuml;minlerin Emiri&rsquo;nin (a.s) ashabından Esbağ b. N&uuml;bate&rsquo;nin naklettiği bir rivayette İmam ş&ouml;yle buyurur: &ldquo;Muhtar&rsquo;a Keyyis lakabını M&uuml;minlerin Emiri (a.s) vermiştir.[2]</p>\r\n\r\n<p>\r\n	Muhtar, edep ve ahlaki faziletleri Peygamber&rsquo;in (s.a.a) Ehli Beyt&rsquo;inden (a.s) &ouml;ğrendi ve gen&ccedil;lik d&ouml;neminin başında babası ve amcasıyla birlikte savaşa katılmak i&ccedil;in İran ordusuyla Irak&rsquo;a geldi. Muhtar M&uuml;minlerin Emiri&rsquo;nin (a.s) yanındaydı ve İmam&rsquo;ın (a.s) şahadetinden sonra kısa s&uuml;reliğine Basra&rsquo;ya geldi ve bu şehre yerleşti.[3]</p>\r\n\r\n<p>\r\n	Allame Meclisi ş&ouml;yle yazıyor: Muhtar, Ehli Beyt&rsquo;in (a.s) faziletlerini a&ccedil;ıklıyordu ve hatta M&uuml;minlerin Emiri (a.s), İmam Hasan (a.s) ve İmam H&uuml;seyin&rsquo;in (a.s) g&uuml;zel sıfatlarını halk arasında yayıyordu. Muhtar, Peygamber (s.a.a) hanedanından herkesin, Peygamber&rsquo;den (s.a.a) sonra h&uuml;k&uuml;mete daha layık olduğuna inanıyordu ve Peygamber&rsquo;in (s.a.a) Ehli Beyti&rsquo;nin (a.s) &ccedil;ektiği zorluklardan rahatsızlık duyuyordu.[4]</p>\r\n\r\n<p>\r\n	Rivayetlerde Muhtar&rsquo;ın şahsiyeti</p>\r\n\r\n<p>\r\n	Hadis kitaplarında Muhtar hakkında gelen rivayetler iki kısımdır. Bunlardan bazıları onu &ouml;ven ve bazı rivayetlerde de onu yeren s&ouml;zler s&ouml;ylenmiştir.</p>\r\n\r\n<p>\r\n	A. Muhtar&rsquo;ı &ouml;ven hadisler</p>\r\n\r\n<p>\r\n	Muhtar&rsquo;ı &ouml;ven hadis kitapları pek &ccedil;oktur, ancak konunun uzamaması i&ccedil;in bunlardan &uuml;&ccedil;&uuml;ne işaret edeceğiz.</p>\r\n\r\n<p>\r\n	1. İmam Sadık (a.s) ş&ouml;yle buyurur: &ldquo;Muhtar&rsquo;ın İmam H&uuml;seyin&rsquo;in (a.s) katillerinin kellesini bizim hanedanımıza g&ouml;ndermesine kadar Haşimi kadınlarının hi&ccedil;birisi başını taramadı ve kına &ccedil;almadı.&rdquo;[5] Ayetullah Hui (r.a) bu rivayeti sahih bilir.[6] Bu rivayet, Muhtar&rsquo;ın yaptığının teyit edildiğini g&ouml;sterir.</p>\r\n\r\n<p>\r\n	2. &ldquo;Muhtar hakkında k&ouml;t&uuml; konuşmayınız, zira o, bizim katilerimizi &ouml;ld&uuml;rd&uuml; ve d&ouml;k&uuml;len kanlarımızın &ouml;c&uuml;n&uuml; aldı; zorluk anında malını bizim aramızda paylaştırdı ve kocası olmayan kadınları evlendirdi.&rdquo;[7]</p>\r\n\r\n<p>\r\n	3. Başka bir rivayette de geldiğine g&ouml;re İmam Seccad (a.s), Ubeydullah b. Ziyad ve &Ouml;mer Sa&rsquo;d&rsquo;ın başları kendisine g&ouml;nderildiğinde secde etti ve Allah-u Te&acirc;l&acirc;&rsquo;ya ş&uuml;krederek ş&ouml;yle buyurdu: &ldquo;Allah-u Te&acirc;l&acirc; Muhtar&rsquo;ı hayırla m&uuml;k&acirc;fatlandırsın.&rdquo;[8]</p>\r\n\r\n<p>\r\n	B. Muhtar&rsquo;ı yeren hadisler</p>\r\n\r\n<p>\r\n	Bu kısımda da sadece &uuml;&ccedil; numune zikredeceğiz.</p>\r\n\r\n<p>\r\n	1. İmam Sadık (a.s) ş&ouml;yle buyurur: &ldquo;Muhtar, İmam Seccad&rsquo;a (a.s) yalancılık nispetinde bulundu.&rdquo;[9]</p>\r\n\r\n<p>\r\n	2. Başka bir rivayette de ş&ouml;yle gelmiştir: &ldquo;Muhtar, İmam Zeynel Abidin (a.s) i&ccedil;in bin dirhem g&ouml;nderdi ve İmam Zeynel Abidin&rsquo;de (a.s) bu parayı yıkılan evlerin yapımında kullandı. Sonra İmam (a.s) i&ccedil;in kırk bin dirhem daha g&ouml;nderdi, ancak bu defa İmam Zeynel Abidin (a.s) bu hediyeyi kabul etmedi.&rdquo;[10] Başka bir rivayette İmam&rsquo;ın ş&ouml;yle buyurduğu rivayet edilmiştir: &ldquo;Ben, yalancıların hediyesini kabul etmem.&rdquo;[11]</p>\r\n\r\n<p>\r\n	3. Muhtar&rsquo;a atılan iftiralardan birisi de onun Muhammed b. Hanefiye&rsquo;nin imametine inanması ve halkı ona davet etmesidir ve bu doğrultuda Keysaniye fırkası oluşmuştur.[12]</p>\r\n\r\n<p>\r\n	&Acirc;limler a&ccedil;ısından Muhtar</p>\r\n\r\n<p>\r\n	Hadis ve Rical ilmi &acirc;limleri, Muhtar hakkındaki hadislerle karşılaştıklarında onu &ouml;ven hadislerin tarafını tutmuşlar ve yeren rivayetler hakkında g&ouml;r&uuml;şler ortaya koymuşlardır:</p>\r\n\r\n<p>\r\n	A. Muhtar&rsquo;ın yerilmesi doğrultusundaki rivayetler senet itibariyle zayıftır.[13] Keşşi (r.a) bu konuda ş&ouml;yle der: Anlaşıldığı kadarıyla bu rivayetler cali ve Ehli S&uuml;nnet&rsquo;in uydurmasıdır.[14]</p>\r\n\r\n<p>\r\n	B. Bu t&uuml;r hadislerin, zalim h&acirc;kimlerin şerrinden korunmak i&ccedil;in İmam ve Beni Haşim&rsquo;in takiye doğrultusunda s&ouml;ylemiş olması ihtimali vardır.[15]</p>\r\n\r\n<p>\r\n	C. Daha &ouml;nce zikrettiğimiz: &ldquo;Muhtar iki defa İmam Secced (a.s)&nbsp; ve Ehli Beyt&rsquo;e (a.s) hediye g&ouml;nderdi ve İmam ikinci hediyeyi Muhtar&rsquo;ın yalancı olması sebebiyle kabul etmedi&rdquo; rivayette, bu işin uzak bir ihtimal olduğu anlaşılıyor, zira İmam&rsquo;ın ikinci hediyeyi, onun yalancı olması sebebiyle almamışsa, bu sebep birinci hediye i&ccedil;inde s&ouml;z konusuydu.[16]</p>\r\n\r\n<p>\r\n	D. Muhtar&rsquo;a nispet verilen Keysaniye fırkası ve g&uuml;ya Muhtarın &ccedil;ok yalancı olması rivayeti de Rical ilmi &acirc;limlerine g&ouml;re Ehli S&uuml;nnet&rsquo;in Muhtara attıkları iftiradır, &ccedil;&uuml;nk&uuml; Muhammed b. Hanefiye, kesinlikle Muhtarın halkı ona davet etmesine vesile olacak İmamlık iddiası gibi bir iddiada bulunmamış, bilakis bu fırka, Muhammed b. Hanefiye&rsquo;nin vefatından sonra ortaya &ccedil;ıkmıştır.[17]</p>\r\n\r\n<p>\r\n	Muhtar&rsquo;ın kabulleri</p>\r\n\r\n<p>\r\n	D&uuml;ş&uuml;n&uuml;rlerin bazıları, Muhtar&rsquo;ın doğru bir inanca sahip olduğunu kabul ederler ve bu kabullerini iki rivayete dayandırırlar. Burada s&ouml;z konusu iki rivayete işaret edeceğiz:</p>\r\n\r\n<p>\r\n	1. İmam Sadık (a.s) ş&ouml;yle buyurur: &ldquo;Peygamber Ekrem (s.a.a) Sırat K&ouml;pr&uuml;s&uuml;&rsquo;nden ge&ccedil;er ve Hz. Ali (a.s) ve İmam Hasan, Peygamber&rsquo;in (s.a.a) ardı s&uuml;re ge&ccedil;erler. Onlardan sonra İmam H&uuml;seyin (a.s) Sırat K&ouml;pr&uuml;s&uuml;&rsquo;n&uuml;n ortasına ulaştığında, Muhtar (cehennem azabındadır) seslenir: Ya Eba Abdillah! Ben, sizin d&ouml;k&uuml;len kanlarınızın &ouml;c&uuml;n&uuml; almıştım. Peygamber &ldquo;Ey H&uuml;seyin! Onun cevabını ver&rdquo; buyurur ve İmam H&uuml;seyin (a.s) kartal gibi Muhtarı kurtarır. Şayet Muhtarın kalbi yarılsaydı, iki halifenin sevgisinin olup olmadığı ortaya &ccedil;ıkardı.&rdquo;[18]</p>\r\n\r\n<p>\r\n	2. Başka bir rivayette bu anlamda İmam Sadık&rsquo;tan (a.s) nakledilmiş ve rivayetin sonunda ravi İmam Sadık&rsquo;a (a.s): Onca yaptığı hizmetlere rağmen ni&ccedil;in Muhtar cehennem ateşine maruz kalıyor? diye sorduğunda İmam ş&ouml;yle cevaplandırır: &ldquo;&Ccedil;&uuml;nk&uuml; Muhtar&rsquo;ın kalbinde o iki halifenin sevgisi vardı.&rdquo; Sonra İmam yemin ederek ş&ouml;yle buyurur: &ldquo;Cebrail ve Mikail&rsquo;in kalbinde o ikisine karşı zerre kadar sevgi olsaydı Allah-u Te&acirc;l&acirc; onları y&uuml;z&uuml;st&uuml; cehenneme atardı.&rdquo;[19]</p>\r\n\r\n<p>\r\n	Allame Meclisi (r.a) bu iki rivayeti (muhtarın kurtulmasına dair rivayeti) onun &ouml;v&uuml;l&uuml;p yerildiği rivayetlerin tamamının ortak paydası bilir, zira o, inancı doğrultusunda ilk etapta cehennem ehlindendi ancak akıbeti, İmam H&uuml;seyin&rsquo;in (a.s) yardımıyla ilahi azaptan kurtulmak oldu.[20] Ancak Ayetullah Hui (r.a) bu rivayetin senedini zayıf bilir.[21]</p>\r\n\r\n<p>\r\n	Muhtar ve İmama H&uuml;seyin&rsquo;in (a.s) kıyamı</p>\r\n\r\n<p>\r\n	Muhtar Sakafi, Aşura hareketinden ve İmam H&uuml;seyin&rsquo;in (a.s) Kerbela&rsquo;daki kıyamından &ouml;nce İmam H&uuml;seyin&rsquo;in (a.s) Kufe el&ccedil;isi M&uuml;slim b. Akil&rsquo;i koruması sebebiyle ve M&uuml;slim&rsquo;in şehadetinde sonra İbni Ziyad&rsquo;ın emriyle zindana atıldı ve Kerbela kıyamının sonuna kadar zindandaydı[22] ve Kerbela&rsquo;da yer alamadığı i&ccedil;in İmam H&uuml;seyin&rsquo;i (a.s) savunamadı.[23]</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] -Meclisi, Muhammed Bakır, &ldquo;Biharu&rsquo;l Envar&rdquo;, Beyrut: 1404 k, M&uuml;esseset&uuml;&rsquo;l Vefa, c. 45, s. 345; Firuz Abadi, Muhammed b. Yakup, &ldquo;Kamusu&rsquo;l Muhit&rdquo;, Beyrut: 1991 m, Daru İhyai&rsquo;t-Turasi&rsquo;l Arab&icirc;, c. 1, s. 257.</p>\r\n\r\n<p>\r\n	[2] -Keşşi, &ldquo;Er-Rical&rdquo;, Tahran: 1348 ş, s. 127; &ldquo;Biharu&rsquo;l Envar&rdquo;, c. 45, s. 344.</p>\r\n\r\n<p>\r\n	[3] -el-Musevi&rsquo;l Makrem, Abdulrezzak, &ldquo;Mekatil&uuml;&rsquo;l H&uuml;seyin&rdquo;, Daru&rsquo;s-Sakafe, ikinci baskı 1411, c. 167; Ez-Zerkili, Hayru&rsquo;d-Din, &ldquo;El-A&rsquo;lam&rdquo;, Beyrut: Birinci baskı, Daru&rsquo;l İlmi li&rsquo;l Melayin, c. 8, s. 70.</p>\r\n\r\n<p>\r\n	[4] -&ldquo;Biharu&rsquo;l Envar&rdquo;, c. 45, s. 352.</p>\r\n\r\n<p>\r\n	[5] -&ldquo;Biharu&rsquo;l Envar&rdquo;, c. 45, s. 386; &ldquo;Rical&uuml;&rsquo;l Keşşi&rdquo;, s. 127.</p>\r\n\r\n<p>\r\n	[6] -Hui, Ebu&rsquo;l Kasım, &ldquo;Mucemu&rsquo;r-Rical&rdquo;, Kum: 1410 k, s. 94.</p>\r\n\r\n<p>\r\n	[7] -&ldquo;Biharu&rsquo;l Envar&rdquo;, c. 45, s. 343; &ldquo;Rical&uuml;&rsquo;l Keşşi&rdquo;, s. 125.</p>\r\n\r\n<p>\r\n	[8] -&ldquo;Rical&uuml;&rsquo;l Keşşi&rdquo;, s. 127.</p>\r\n\r\n<p>\r\n	[9] -&ldquo;Biharu&rsquo;l Envar&rdquo;, c. 45, s. 343.</p>\r\n\r\n<p>\r\n	[10] -&ldquo;Rical&uuml;&rsquo;l Keşşi&rdquo;, s. 128.</p>\r\n\r\n<p>\r\n	[11] -a.g.e, s. 126.</p>\r\n\r\n<p>\r\n	[12] -Hilli, İbni Davut, &ldquo;Rical&rdquo;, Tahran 1383 ş, s. 514.</p>\r\n\r\n<p>\r\n	[13] -&ldquo;Mucemu&rsquo;r-Rical&rdquo;, c. 18, s. 97.</p>\r\n\r\n<p>\r\n	[14] -&ldquo;Rical&uuml; İbni Davut&rdquo;, s. 524. Bu konuya &ldquo;Rical&uuml;&rsquo;l Keşşi&rdquo;de rastlamadık, İbni Davut&rsquo;un elindeki başka bir n&uuml;shada olması m&uuml;mk&uuml;nd&uuml;r.</p>\r\n\r\n<p>\r\n	[15] -&ldquo;Mucemu&rsquo;r-Rical&rdquo;, c. 18, s. 100.</p>\r\n\r\n<p>\r\n	[16] -&ldquo;Rical&uuml; İbni Davut&rdquo;, s. 514.</p>\r\n\r\n<p>\r\n	[17] -a.g.e; &ldquo;Mucemu&rsquo;r-Rical&rdquo;, c. 18, s. 101.</p>\r\n\r\n<p>\r\n	[18] -Şeyh Tusi, &ldquo;Tehzibu&rsquo;l Ahk&acirc;m&rdquo;, Tahran 1365 ş, c. 1, s. 467, hadis no: 1528.</p>\r\n\r\n<p>\r\n	[19] -&ldquo;Biharu&rsquo;l Envar&rdquo;, c. 45, s. 340; &ldquo;Musteterrefat&uuml;&rsquo;s-Serair&rdquo;, s. 567.</p>\r\n\r\n<p>\r\n	[20] -&ldquo;Biharu&rsquo;l Envar&rdquo;, c. 45, s. 345, hadis no: 5.</p>\r\n\r\n<p>\r\n	[21] -&ldquo;Mucemu&rsquo;r-Rical&rdquo;, c. 18, s. 100.</p>\r\n\r\n<p>\r\n	[22] -Meclisi, Muhammed Bakır, &ldquo;Biharu&rsquo;l Envar&rdquo;, Beyrut: 1404 k, M&uuml;esseset&uuml;&rsquo;l Vefa, c. 45, s. 353; Keremi, Ali, &ldquo;Der Suki Emir-i Azadi&rdquo;, Guyaterin Tarihi Kerbela, Kum:&nbsp; 1380 ş, Birinci baskı, Neşri Hazik, s. 398; İbni Hacer Askelani, Ahmet b. Ali, &ldquo;El-İsabet&uuml; fi Temyizi&rsquo;s-Sahabe&rdquo;, Araştıran: Adil Ahmet Abd&uuml;lmevcut ve Ali Muhammed Muavvez, Beyrut: 1415 k, Daru&rsquo;l Kutubi&rsquo;l İlmiyye, c. 6, s. 250; Taberi, Ebu Cafer Muhammed b. Cerir, &ldquo;Tarihi Taberi&rdquo;, Araştıran: Muhammed Ebu&rsquo;l Fazl İbrahim, Beyrut: 1387 k, Daru&rsquo;t-Turas, c. 5, s. 571.</p>\r\n','Hadis kitaplarında Muhtar hakkında gelen rivayetler iki kısımdır. Bu rivayetlerden bazıları onu &ouml;ven ve bazı rivayetlerde de onu yeren s&ouml;zler s&ouml;ylenmiştir. Hadis ve Rical ilmi &acirc;limleri, Muhtar hakkındaki hadislerle karşılaştıklarında onu &ouml;ven hadislerin tarafını tutmuşlar ve yeren rivayetler hakkında g&ouml;r&uuml;şler ortaya koymuşlardır.\r\n\r\n	\r\n		Meclisi (r.a) rivayeti (muhtarın kurtulmasına dair rivayeti) onun &ouml;v&uuml;l&uuml;p yerildiği rivayetlerin tamamının ortak paydası bilir, zira o, inancı doğrultusunda ilk etapta cehennem ehlindendi ancak akıbeti, İmam H&uuml;seyin&rsquo;in (a.s) yardımıyla ilahi azaptan kurtulmak oldu. Ancak Ayetullah Hui (r.a) bu rivayetin senedini zayıf bilir.\r\n\r\n	\r\n		Muhtar Sakafi, Aşura hareketinden ve İmam H&uuml;seyin&rsquo;in (a.s) Kerbela&rsquo;daki kıyamından &ouml;nce İmam H&uuml;seyin&rsquo;in (a.s) Kufe el&ccedil;isi M&uuml;slim b. Akil&rsquo;i koruması sebebiyle İbni Ziyad&rsquo;ın emriyle zindana atıldı ve Kerbela kıyamının sonuna kadar zindandaydı.','&nbsp;Muhtar b. Ebi Ubeyde, Sakif kabilesindendir ve lakabı Keysan&rsquo;dır. Keysan, zeki ve keskin zek&acirc;lı anlamına gelir.[1] M&uuml;minlerin Emiri&rsquo;nin (a.s) ashabından Esbağ b. N&uuml;bate&rsquo;nin naklettiği bir rivayette İmam ş&ouml;yle buyurur: &ldquo;Muhtar&rsquo;a Keyyis lakabını M&uuml;minlerin Emiri (a.s) vermiştir.[2]\r\n\r\n\r\n	Muhtar, edep ve ahlaki faziletleri Peygamber&rsquo;in (s.a.a) Ehli Beyt&rsquo;inden (a.s) &ouml;ğrendi ve gen&ccedil;lik d&ouml;neminin başında babası ve amcasıyla birlikte savaşa katılmak i&ccedil;in İran ordusuyla Irak&rsquo;a geldi. Muhtar M&uuml;minlerin Emiri&rsquo;nin (a.s) yanındaydı ve İmam&rsquo;ın (a.s) şahadetinden sonra kısa s&uuml;reliğine Basra&rsquo;ya geldi ve bu şehre yerleşti.[3]\r\n\r\n\r\n	Allame Meclisi ş&ouml;yle yazıyor: Muhtar, Ehli Beyt&rsquo;in (a.s) faziletlerini a&ccedil;ıklıyordu ve hatta M&uuml;minlerin Emiri (a.s), İmam Hasan (a.s) ve İmam H&uuml;seyin&rsquo;in (a.s) g&uuml;zel sıfatlarını halk arasında yayıyordu. Muhtar, Peygamber (s.a.a) hanedanından herkesin, Peygamber&rsquo;den (s.a.a) sonra h&uuml;k&uuml;mete daha layık olduğuna inanıyordu ve Peygamber&rsquo;in (s.a.a) Ehli Beyti&rsquo;nin (a.s) &ccedil;ektiği zorluklardan rahatsızlık duyuyordu.[4]\r\n\r\n\r\n	Rivayetlerde Muhtar&rsquo;ın şahsiyeti\r\n\r\n\r\n	Hadis kitaplarında Muhtar hakkında gelen rivayetler iki kısımdır. Bunlardan bazıları onu &ouml;ven ve bazı rivayetlerde de onu yeren s&ouml;zler s&ouml;ylenmiştir.\r\n\r\n\r\n	A. Muhtar&rsquo;ı &ouml;ven hadisler\r\n\r\n\r\n	Muhtar&rsquo;ı &ouml;ven hadis kitapları pek &ccedil;oktur, ancak konunun uzamaması i&ccedil;in bunlardan &uuml;&ccedil;&uuml;ne işaret edeceğiz.\r\n\r\n\r\n	1. İmam Sadık (a.s) ş&ouml;yle buyurur: &ldquo;Muhtar&rsquo;ın İmam H&uuml;seyin&rsquo;in (a.s) katillerinin kellesini bizim hanedanımıza g&ouml;ndermesine kadar Haşimi kadınlarının hi&ccedil;birisi başını taramadı ve kına &ccedil;almadı.&rdquo;[5] Ayetullah Hui (r.a) bu rivayeti sahih bilir.[6] Bu rivayet, Muhtar&rsquo;ın yaptığının teyit edildiğini g&ouml;sterir.\r\n\r\n\r\n	2. &ldquo;Muhtar hakkında k&ouml;t&uuml; konuşmayınız, zira o, bizim katilerimizi &ouml;ld&uuml;rd&uuml; ve d&ouml;k&uuml;len kanlarımızın &ouml;c&uuml;n&uuml; aldı; zorluk anında malını bizim aramızda paylaştırdı ve kocası olmayan kadınları evlendirdi.&rdquo;[7]\r\n\r\n\r\n	3. Başka bir rivayette de geldiğine g&ouml;re İmam Seccad (a.s), Ubeydullah b. Ziyad ve &Ouml;mer Sa&rsquo;d&rsquo;ın başları kendisine g&ouml;nderildiğinde secde etti ve Allah-u Te&acirc;l&acirc;&rsquo;ya ş&uuml;krederek ş&ouml;yle buyurdu: &ldquo;Allah-u Te&acirc;l&acirc; Muhtar&rsquo;ı hayırla m&uuml;k&acirc;fatlandırsın.&rdquo;[8]\r\n\r\n\r\n	B. Muhtar&rsquo;ı yeren hadisler\r\n\r\n\r\n	Bu kısımda da sadece &uuml;&ccedil; numune zikredeceğiz.\r\n\r\n\r\n	1. İmam Sadık (a.s) ş&ouml;yle buyurur: &ldquo;Muhtar, İmam Seccad&rsquo;a (a.s) yalancılık nispetinde bulundu.&rdquo;[9]\r\n\r\n\r\n	2. Başka bir rivayette de ş&ouml;yle gelmiştir: &ldquo;Muhtar, İmam Zeynel Abidin (a.s) i&ccedil;in bin dirhem g&ouml;nderdi ve İmam Zeynel Abidin&rsquo;de (a.s) bu parayı yıkılan evlerin yapımında kullandı. Sonra İmam (a.s) i&ccedil;in kırk bin dirhem daha g&ouml;nderdi, ancak bu defa İmam Zeynel Abidin (a.s) bu hediyeyi kabul etmedi.&rdquo;[10] Başka bir rivayette İmam&rsquo;ın ş&ouml;yle buyurduğu rivayet edilmiştir: &ldquo;Ben, yalancıların hediyesini kabul etmem.&rdquo;[11]\r\n\r\n\r\n	3. Muhtar&rsquo;a atılan iftiralardan birisi de onun Muhammed b. Hanefiye&rsquo;nin imametine inanması ve halkı ona davet etmesidir ve bu doğrultuda Keysaniye fırkası oluşmuştur.[12]\r\n\r\n\r\n	&Acirc;limler a&ccedil;ısından Muhtar\r\n\r\n\r\n	Hadis ve Rical ilmi &acirc;limleri, Muhtar hakkındaki hadislerle karşılaştıklarında onu &ouml;ven hadislerin tarafını tutmuşlar ve yeren rivayetler hakkında g&ouml;r&uuml;şler ortaya koymuşlardır:\r\n\r\n\r\n	A. Muhtar&rsquo;ın yerilmesi doğrultusundaki rivayetler senet itibariyle zayıftır.[13] Keşşi (r.a) bu konuda ş&ouml;yle der: Anlaşıldığı kadarıyla bu rivayetler cali ve Ehli S&uuml;nnet&rsquo;in uydurmasıdır.[14]\r\n\r\n\r\n	B. Bu t&uuml;r hadislerin, zalim h&acirc;kimlerin şerrinden korunmak i&ccedil;in İmam ve Beni Haşim&rsquo;in takiye doğrultusunda s&ouml;ylemiş olması ihtimali vardır.[15]\r\n\r\n\r\n	C. Daha &ouml;nce zikrettiğimiz: &ldquo;Muhtar iki defa İmam Secced (a.s)&nbsp; ve Ehli Beyt&rsquo;e (a.s) hediye g&ouml;nderdi ve İmam ikinci hediyeyi Muhtar&rsquo;ın yalancı olması sebebiyle kabul etmedi&rdquo; rivayette, bu işin uzak bir ihtimal olduğu anlaşılıyor, zira İmam&rsquo;ın ikinci hediyeyi, onun yalancı olması sebebiyle almamışsa, bu sebep birinci hediye i&ccedil;inde s&ouml;z konusuydu.[16]\r\n\r\n\r\n	D. Muhtar&rsquo;a nispet verilen Keysaniye fırkası ve g&uuml;ya Muhtarın &ccedil;ok yalancı olması rivayeti de Rical ilmi &acirc;limlerine g&ouml;re Ehli S&uuml;nnet&rsquo;in Muhtara attıkları iftiradır, &ccedil;&uuml;nk&uuml; Muhammed b. Hanefiye, kesinlikle Muhtarın halkı ona davet etmesine vesile olacak İmamlık iddiası gibi bir iddiada bulunmamış, bilakis bu fırka, Muhammed b. Hanefiye&rsquo;nin vefatından sonra ortaya &ccedil;ıkmıştır.[17]\r\n\r\n\r\n	Muhtar&rsquo;ın kabulleri\r\n\r\n\r\n	D&uuml;ş&uuml;n&uuml;rlerin bazıları, Muhtar&rsquo;ın doğru bir inanca sahip olduğunu kabul ederler ve bu kabullerini iki rivayete dayandırırlar. Burada s&ouml;z konusu iki rivayete işaret edeceğiz:\r\n\r\n\r\n	1. İmam Sadık (a.s) ş&ouml;yle buyurur: &ldquo;Peygamber Ekrem (s.a.a) Sırat K&ouml;pr&uuml;s&uuml;&rsquo;nden ge&ccedil;er ve Hz. Ali (a.s) ve İmam Hasan, Peygamber&rsquo;in (s.a.a) ardı s&uuml;re ge&ccedil;erler. Onlardan sonra İmam H&uuml;seyin (a.s) Sırat K&ouml;pr&uuml;s&uuml;&rsquo;n&uuml;n ortasına ulaştığında, Muhtar (cehennem azabındadır) seslenir: Ya Eba Abdillah! Ben, sizin d&ouml;k&uuml;len kanlarınızın &ouml;c&uuml;n&uuml; almıştım. Peygamber &ldquo;Ey H&uuml;seyin! Onun cevabını ver&rdquo; buyurur ve İmam H&uuml;seyin (a.s) kartal gibi Muhtarı kurtarır. Şayet Muhtarın kalbi yarılsaydı, iki halifenin sevgisinin olup olmadığı ortaya &ccedil;ıkardı.&rdquo;[18]\r\n\r\n\r\n	2. Başka bir rivayette bu anlamda İmam Sadık&rsquo;tan (a.s) nakledilmiş ve rivayetin sonunda ravi İmam Sadık&rsquo;a (a.s): Onca yaptığı hizmetlere rağmen ni&ccedil;in Muhtar cehennem ateşine maruz kalıyor? diye sorduğunda İmam ş&ouml;yle cevaplandırır: &ldquo;&Ccedil;&uuml;nk&uuml; Muhtar&rsquo;ın kalbinde o iki halifenin sevgisi vardı.&rdquo; Sonra İmam yemin ederek ş&ouml;yle buyurur: &ldquo;Cebrail ve Mikail&rsquo;in kalbinde o ikisine karşı zerre kadar sevgi olsaydı Allah-u Te&acirc;l&acirc; onları y&uuml;z&uuml;st&uuml; cehenneme atardı.&rdquo;[19]\r\n\r\n\r\n	Allame Meclisi (r.a) bu iki rivayeti (muhtarın kurtulmasına dair rivayeti) onun &ouml;v&uuml;l&uuml;p yerildiği rivayetlerin tamamının ortak paydası bilir, zira o, inancı doğrultusunda ilk etapta cehennem ehlindendi ancak akıbeti, İmam H&uuml;seyin&rsquo;in (a.s) yardımıyla ilahi azaptan kurtulmak oldu.[20] Ancak Ayetullah Hui (r.a) bu rivayetin senedini zayıf bilir.[21]\r\n\r\n\r\n	Muhtar ve İmama H&uuml;seyin&rsquo;in (a.s) kıyamı\r\n\r\n\r\n	Muhtar Sakafi, Aşura hareketinden ve İmam H&uuml;seyin&rsquo;in (a.s) Kerbela&rsquo;daki kıyamından &ouml;nce İmam H&uuml;seyin&rsquo;in (a.s) Kufe el&ccedil;isi M&uuml;slim b. Akil&rsquo;i koruması sebebiyle ve M&uuml;slim&rsquo;in şehadetinde sonra İbni Ziyad&rsquo;ın emriyle zindana atıldı ve Kerbela kıyamının sonuna kadar zindandaydı[22] ve Kerbela&rsquo;da yer alamadığı i&ccedil;in İmam H&uuml;seyin&rsquo;i (a.s) savunamadı.[23]\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] -Meclisi, Muhammed Bakır, &ldquo;Biharu&rsquo;l Envar&rdquo;, Beyrut: 1404 k, M&uuml;esseset&uuml;&rsquo;l Vefa, c. 45, s. 345; Firuz Abadi, Muhammed b. Yakup, &ldquo;Kamusu&rsquo;l Muhit&rdquo;, Beyrut: 1991 m, Daru İhyai&rsquo;t-Turasi&rsquo;l Arab&icirc;, c. 1, s. 257.\r\n\r\n\r\n	[2] -Keşşi, &ldquo;Er-Rical&rdquo;, Tahran: 1348 ş, s. 127; &ldquo;Biharu&rsquo;l Envar&rdquo;, c. 45, s. 344.\r\n\r\n\r\n	[3] -el-Musevi&rsquo;l Makrem, Abdulrezzak, &ldquo;Mekatil&uuml;&rsquo;l H&uuml;seyin&rdquo;, Daru&rsquo;s-Sakafe, ikinci baskı 1411, c. 167; Ez-Zerkili, Hayru&rsquo;d-Din, &ldquo;El-A&rsquo;lam&rdquo;, Beyrut: Birinci baskı, Daru&rsquo;l İlmi li&rsquo;l Melayin, c. 8, s. 70.\r\n\r\n\r\n	[4] -&ldquo;Biharu&rsquo;l Envar&rdquo;, c. 45, s. 352.\r\n\r\n\r\n	[5] -&ldquo;Biharu&rsquo;l Envar&rdquo;, c. 45, s. 386; &ldquo;Rical&uuml;&rsquo;l Keşşi&rdquo;, s. 127.\r\n\r\n\r\n	[6] -Hui, Ebu&rsquo;l Kasım, &ldquo;Mucemu&rsquo;r-Rical&rdquo;, Kum: 1410 k, s. 94.\r\n\r\n\r\n	[7] -&ldquo;Biharu&rsquo;l Envar&rdquo;, c. 45, s. 343; &ldquo;Rical&uuml;&rsquo;l Keşşi&rdquo;, s. 125.\r\n\r\n\r\n	[8] -&ldquo;Rical&uuml;&rsquo;l Keşşi&rdquo;, s. 127.\r\n\r\n\r\n	[9] -&ldquo;Biharu&rsquo;l Envar&rdquo;, c. 45, s. 343.\r\n\r\n\r\n	[10] -&ldquo;Rical&uuml;&rsquo;l Keşşi&rdquo;, s. 128.\r\n\r\n\r\n	[11] -a.g.e, s. 126.\r\n\r\n\r\n	[12] -Hilli, İbni Davut, &ldquo;Rical&rdquo;, Tahran 1383 ş, s. 514.\r\n\r\n\r\n	[13] -&ldquo;Mucemu&rsquo;r-Rical&rdquo;, c. 18, s. 97.\r\n\r\n\r\n	[14] -&ldquo;Rical&uuml; İbni Davut&rdquo;, s. 524. Bu konuya &ldquo;Rical&uuml;&rsquo;l Keşşi&rdquo;de rastlamadık, İbni Davut&rsquo;un elindeki başka bir n&uuml;shada olması m&uuml;mk&uuml;nd&uuml;r.\r\n\r\n\r\n	[15] -&ldquo;Mucemu&rsquo;r-Rical&rdquo;, c. 18, s. 100.\r\n\r\n\r\n	[16] -&ldquo;Rical&uuml; İbni Davut&rdquo;, s. 514.\r\n\r\n\r\n	[17] -a.g.e; &ldquo;Mucemu&rsquo;r-Rical&rdquo;, c. 18, s. 101.\r\n\r\n\r\n	[18] -Şeyh Tusi, &ldquo;Tehzibu&rsquo;l Ahk&acirc;m&rdquo;, Tahran 1365 ş, c. 1, s. 467, hadis no: 1528.\r\n\r\n\r\n	[19] -&ldquo;Biharu&rsquo;l Envar&rdquo;, c. 45, s. 340; &ldquo;Musteterrefat&uuml;&rsquo;s-Serair&rdquo;, s. 567.\r\n\r\n\r\n	[20] -&ldquo;Biharu&rsquo;l Envar&rdquo;, c. 45, s. 345, hadis no: 5.\r\n\r\n\r\n	[21] -&ldquo;Mucemu&rsquo;r-Rical&rdquo;, c. 18, s. 100.\r\n\r\n\r\n	[22] -Meclisi, Muhammed Bakır, &ldquo;Biharu&rsquo;l Envar&rdquo;, Beyrut: 1404 k, M&uuml;esseset&uuml;&rsquo;l Vefa, c. 45, s. 353; Keremi, Ali, &ldquo;Der Suki Emir-i Azadi&rdquo;, Guyaterin Tarihi Kerbela, Kum:&nbsp; 1380 ş, Birinci baskı, Neşri Hazik, s. 398; İbni Hacer Askelani, Ahmet b. Ali, &ldquo;El-İsabet&uuml; fi Temyizi&rsquo;s-Sahabe&rdquo;, Araştıran: Adil Ahmet Abd&uuml;lmevcut ve Ali Muhammed Muavvez, Beyrut: 1415 k, Daru&rsquo;l Kutubi&rsquo;l İlmiyye, c. 6, s. 250; Taberi, Ebu Cafer Muhammed b. Cerir, &ldquo;Tarihi Taberi&rdquo;, Araştıran: Muhammed Ebu&rsquo;l Fazl İbrahim, Beyrut: 1387 k, Daru&rsquo;t-Turas, c. 5, s. 571.'),(99,'tr95','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Banka aracılığıyla gecikmiş taksitten dolayı alınan gecikme parasın h&uuml;k&uuml;m&uuml; hakkında bazı mercilerin g&ouml;r&uuml;şleri aşağıda a&ccedil;ıklandığı şekildedir:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullah Uzma Hamenei&rsquo;nin (Allah onun &ouml;mr&uuml;n&uuml; uzun etsin) Defteri:</strong></p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		&Ccedil;alışmalarını &ldquo;İslami Şura Meclisi&rsquo;nin&rdquo; tasvip ettiği kanunlar esasına g&ouml;re yapan ve &ldquo;G&ouml;zetleme Şurası&rsquo;nın&rdquo; teyit ettiği bankanın uygulamasında bir sakıncası yoktur.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullah Uzma Sistani&rsquo;nin (Allah onun &ouml;mr&uuml;n&uuml; uzun etsin) Defteri:</strong></p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Evet, faiz ve haramdır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullah Uzma Mekarim Şirazi&rsquo;nin (Allah onun &ouml;mr&uuml;n&uuml; uzun etsin) Defteri:</strong></p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Gecikmeye ceza uygulamanın şer&rsquo;i olarak bir sakıncası yoktur, ancak bor&ccedil;luların kendi bor&ccedil;larını zamanında &ouml;demeleri gerek; zamanında &ouml;denmemesi durumunda g&uuml;nah işlemişlerdir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullah Mehdi Hadevi Tahrani (Allah uzun &ouml;m&uuml;rler versin):</strong></p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Gecikme hesaplaması, gecikme zarfında paranın y&uuml;zdesi şeklinde &ndash; yani faiz hesaplaması &ndash; olursa, faiz olması ş&uuml;phelidir. Ancak gecikme payı cezalandırma unvanında alınırsa ve ilk başta kredinin &ouml;denmesi veya kolaylaştırma noktası banka ile m&uuml;şteri arasında zikredilmişse, alınmasında bir sakınca yoktur.</p>\r\n</div>\r\n','','Banka aracılığıyla gecikmiş taksitten dolayı alınan gecikme parasın h&uuml;k&uuml;m&uuml; hakkında bazı mercilerin g&ouml;r&uuml;şleri aşağıda a&ccedil;ıklandığı şekildedir:\r\n\r\n	\r\n		Ayetullah Uzma Hamenei&rsquo;nin (Allah onun &ouml;mr&uuml;n&uuml; uzun etsin) Defteri:\r\n\r\n	\r\n		&Ccedil;alışmalarını &ldquo;İslami Şura Meclisi&rsquo;nin&rdquo; tasvip ettiği kanunlar esasına g&ouml;re yapan ve &ldquo;G&ouml;zetleme Şurası&rsquo;nın&rdquo; teyit ettiği bankanın uygulamasında bir sakıncası yoktur.\r\n\r\n	\r\n		Ayetullah Uzma Sistani&rsquo;nin (Allah onun &ouml;mr&uuml;n&uuml; uzun etsin) Defteri:\r\n\r\n	\r\n		Evet, faiz ve haramdır.\r\n\r\n	\r\n		Ayetullah Uzma Mekarim Şirazi&rsquo;nin (Allah onun &ouml;mr&uuml;n&uuml; uzun etsin) Defteri:\r\n\r\n	\r\n		Gecikmeye ceza uygulamanın şer&rsquo;i olarak bir sakıncası yoktur, ancak bor&ccedil;luların kendi bor&ccedil;larını zamanında &ouml;demeleri gerek; zamanında &ouml;denmemesi durumunda g&uuml;nah işlemişlerdir.\r\n\r\n	\r\n		Ayetullah Mehdi Hadevi Tahrani (Allah uzun &ouml;m&uuml;rler versin):\r\n\r\n	\r\n		Gecikme hesaplaması, gecikme zarfında paranın y&uuml;zdesi şeklinde &ndash; yani faiz hesaplaması &ndash; olursa, faiz olması ş&uuml;phelidir. Ancak gecikme payı cezalandırma unvanında alınırsa ve ilk başta kredinin &ouml;denmesi veya kolaylaştırma noktası banka ile m&uuml;şteri arasında zikredilmişse, alınmasında bir sakınca yoktur.',''),(100,'tr94','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		M&uuml;minin sıfatlarının birisi hakkında zikredilen rivayetlerde, onun başkalarına karşı sevin&ccedil;li ve g&uuml;ler y&uuml;zl&uuml; davrandığı ve h&uuml;z&uuml;n ve gamını kalbinde gizlediği; bu sıfatın dostluk eğilimini &ccedil;ektiği buyrulmuştur. Bu konunun m&uuml;şterek yaşamda ve aile i&ccedil;inde başka bir şekilde olduğunu; evli &ccedil;iftlerin birbirlerinin gam ve h&uuml;zn&uuml;ne ortak olduğunu; eşlerin birbirine karşı duygusal bağı ve sevgilerinin şiddetli olması halinde birbirlerinin sorunlarını daha iyi bileceklerini ve musibetleri gizlemenin de bir delilinin olmadığını s&ouml;ylememiz gerekir. Zira mutlu g&ouml;r&uuml;n&uuml;p h&uuml;z&uuml;nlerin gizlenmesinden maksat, eşler arasındaki var olan sevgi ve muhabbetin artmasını icat etmektir ve eşler arasındaki sırlardan haberdar olunması, onların sorunlarının kaldırılmasında birbirlerine yardım etmelerine sebep olur.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Elbette bu konu, ortak yaşamda ahlaki ve şer&rsquo;i temellere riayet eden eşler i&ccedil;in ge&ccedil;erlidir ve eğer Allah g&ouml;stermesin, eşlerin birbirlerine karşı ahlaki ve dini kaygıları yoksa onlar arasında b&ouml;yle bir irtibatın olmaması daha iyidir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Bizim ilerleyip gelişmemizde &ccedil;ok olumlu işlerden birisi g&uuml;zel ahlaktır ve Peygamber&rsquo;in (s.a.a) bi&rsquo;setinin g&uuml;zel işlerin tamamının illeti olmasından &ouml;t&uuml;r&uuml; bu konu, &ouml;devlerin başında yer alır. Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurur: &ldquo;Ben g&uuml;zel ahlakı tamamlamak i&ccedil;in g&ouml;nderildim.&rdquo;[1] Bu buyruğunda Peygamber onca g&uuml;zel hasletler i&ccedil;inde halka g&uuml;zel ahlaklı ve g&uuml;ler y&uuml;zl&uuml; davranmayı &ouml;rnek davranışlardan birisi olduğuna işaret etmektedir ve rivayetlerde b&ouml;yle bir ahlaktan, aşağıdaki ibaretlerde ş&ouml;yle anılmıştır:</p>\r\n\r\n<p>\r\n	M&uuml;minin hasleti,[2] h&uuml;r ve kerim kimselerin &ouml;zelliği, iyiliğin ilki, d&uuml;şmanlık ateşinin s&ouml;nd&uuml;r&uuml;c&uuml;s&uuml;, dostluğun bağı, sevgi ve muhabbetin sebebidir ve tıpkı misafirin ağırlanması gibidir, zira g&uuml;ler y&uuml;zl&uuml;l&uuml;ğ&uuml;n misafir ağırlama gibi sevabı vardır.[3]</p>\r\n\r\n<p>\r\n	Dini &ouml;ğretilerin bir diğerinde m&uuml;minin h&uuml;z&uuml;n ve musibetlerini kalbinde tutup başkalarından saklamasına işaret edilmiştir. İmam Cafer Sadık&rsquo;ın (a.s) şu buyruğu bunun &ouml;rneklerinden birisidir, İmam (a.s) ş&ouml;yle buyurur: &ldquo;D&ouml;rt şey paha bi&ccedil;ilmez hazinelerdendir: İhtiyacını gizleyip haysiyeti korumak, sadakayı gizlemek, hastalığı gizlemek ve musibet ve sorunu gizlemek.&rdquo;[4]</p>\r\n\r\n<p>\r\n	S&ouml;ylenmesi gerekir ki, erkeğin eşini kendi i&ccedil;sel gam ve h&uuml;zn&uuml;nden haberdar etmesi, bir t&uuml;r eşlerin birbirlerine karşı ilgi ve alakalarına bağlıdır. Eşlerin her birinin itikadi ve ahlaki a&ccedil;ıdan birbirlerine yakınlıkları &ouml;l&ccedil;&uuml;s&uuml;nde sorunların bildirilmesi faydalıdır, zira eşler birbirlerinin yaşamlarına ortak oldukları s&uuml;rece, karşılıklı yardımlaşmayla yaşamın olumsuzluklarını kaldırabilirler ve daha şirin bir yaşama sahip olabilirler.</p>\r\n\r\n<p>\r\n	S&ouml;z&uuml;ne bağlı ve yaşam sorunları i&ccedil;inde İslami vazifelerine aşina bir kimsenin, sorun ve h&uuml;zn&uuml;n&uuml; eşine bildirmesi, ailesel yaşamın g&uuml;&ccedil;lenmesine sebep olur ve Allah&rsquo;ın rızası ve cennete girilmesi de bunun bir sonucudur. Bu alanda şu rivayete dikkat ediniz: Adamın birisi Peygamber&rsquo;in (s.a.a) yanına gelerek ş&ouml;yle arz etti: Ya Resulallah! &Ouml;yle bir eşim var ki; eve geldiğimde beni karşılar, dışarı gideceğim zaman beni uğurlar ve beni h&uuml;z&uuml;nl&uuml; g&ouml;rd&uuml;ğ&uuml;nde ş&ouml;yle der: &Uuml;z&uuml;lme, eğer ge&ccedil;im i&ccedil;in tasalanıyorsan Allah-u Te&acirc;l&acirc; onu kendi sorumluluğuna almıştır; ahiret i&ccedil;in gamlanıyor ve bunu d&uuml;ş&uuml;n&uuml;yorsan, Allah-u Te&acirc;l&acirc; senin bu gam ve d&uuml;ş&uuml;nceni arttırsın. Bunun &uuml;zerine Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdular: &ldquo;Onu cennetle m&uuml;jdele ve ona, Allah-u Te&acirc;l&acirc;&rsquo;nın g&ouml;revli memurlarından birisi olduğunu ve her g&uuml;n yetmiş şehit sevabı verileceğini s&ouml;yle.&rdquo;[5]</p>\r\n\r\n<p>\r\n	&nbsp;----------</p>\r\n\r\n<p>\r\n	[1] -Meclisi, Muhammed Bakır, &ldquo;Biahru&rsquo;l Envar&rdquo;, Beyrut: 1404 h. k, M&uuml;esseset&uuml;&rsquo;l Vefa, c. 67, s. 371.</p>\r\n\r\n<p>\r\n	[2] -a.g.e. c. 64, s. 305</p>\r\n\r\n<p>\r\n	[3] -&Acirc;medi, Abdu&rsquo;l Vahit, &ldquo;Gureru&rsquo;l Hikem&rdquo;, Kum: 1366 h. k, İntişarati Defetri Tebligat,&nbsp; c. 1, s. 434.</p>\r\n\r\n<p>\r\n	[4] -&ldquo;Biharu&rsquo;l Envar&rdquo;, c. 75, s. 175.</p>\r\n\r\n<p>\r\n	[5] -Tabersi, Hasan b. El-Fazl, &ldquo;Mekarim&uuml;&rsquo;l Ahlak&rdquo;, Kum: 1412 h. k, İntişarati Şerifi Razi, c. 1, s. 200.</p>\r\n','M&uuml;minin sıfatlarının birisi hakkında zikredilen rivayetlerde, onun başkalarına karşı sevin&ccedil;li ve g&uuml;ler y&uuml;zl&uuml; davrandığı ve h&uuml;z&uuml;n ve gamını kalbinde gizlediği; bu sıfatın dostluk eğilimini &ccedil;ektiği buyrulmuştur. Bu konunun m&uuml;şterek yaşamda ve aile i&ccedil;inde başka bir şekilde olduğunu; evli &ccedil;iftlerin birbirlerinin gam ve h&uuml;zn&uuml;ne ortak olduğunu; eşlerin birbirine karşı duygusal bağı ve sevgilerinin şiddetli olması halinde birbirlerinin sorunlarını daha iyi bileceklerini ve musibetleri gizlemenin de bir delilinin olmadığını s&ouml;ylememiz gerekir. Zira mutlu g&ouml;r&uuml;n&uuml;p h&uuml;z&uuml;nlerin gizlenmesinden maksat, eşler arasındaki var olan sevgi ve muhabbetin artmasını icat etmektir ve eşler arasındaki sırlardan haberdar olunması, onların sorunlarının kaldırılmasında birbirlerine yardım etmelerine sebep olur.\r\n\r\n	\r\n		Elbette bu konu, ortak yaşamda ahlaki ve şer&rsquo;i temellere riayet eden eşler i&ccedil;in ge&ccedil;erlidir ve eğer Allah g&ouml;stermesin, eşlerin birbirlerine karşı ahlaki ve dini kaygıları yoksa onlar arasında b&ouml;yle bir irtibatın olmaması daha iyidir.','&nbsp;Bizim ilerleyip gelişmemizde &ccedil;ok olumlu işlerden birisi g&uuml;zel ahlaktır ve Peygamber&rsquo;in (s.a.a) bi&rsquo;setinin g&uuml;zel işlerin tamamının illeti olmasından &ouml;t&uuml;r&uuml; bu konu, &ouml;devlerin başında yer alır. Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurur: &ldquo;Ben g&uuml;zel ahlakı tamamlamak i&ccedil;in g&ouml;nderildim.&rdquo;[1] Bu buyruğunda Peygamber onca g&uuml;zel hasletler i&ccedil;inde halka g&uuml;zel ahlaklı ve g&uuml;ler y&uuml;zl&uuml; davranmayı &ouml;rnek davranışlardan birisi olduğuna işaret etmektedir ve rivayetlerde b&ouml;yle bir ahlaktan, aşağıdaki ibaretlerde ş&ouml;yle anılmıştır:\r\n\r\n\r\n	M&uuml;minin hasleti,[2] h&uuml;r ve kerim kimselerin &ouml;zelliği, iyiliğin ilki, d&uuml;şmanlık ateşinin s&ouml;nd&uuml;r&uuml;c&uuml;s&uuml;, dostluğun bağı, sevgi ve muhabbetin sebebidir ve tıpkı misafirin ağırlanması gibidir, zira g&uuml;ler y&uuml;zl&uuml;l&uuml;ğ&uuml;n misafir ağırlama gibi sevabı vardır.[3]\r\n\r\n\r\n	Dini &ouml;ğretilerin bir diğerinde m&uuml;minin h&uuml;z&uuml;n ve musibetlerini kalbinde tutup başkalarından saklamasına işaret edilmiştir. İmam Cafer Sadık&rsquo;ın (a.s) şu buyruğu bunun &ouml;rneklerinden birisidir, İmam (a.s) ş&ouml;yle buyurur: &ldquo;D&ouml;rt şey paha bi&ccedil;ilmez hazinelerdendir: İhtiyacını gizleyip haysiyeti korumak, sadakayı gizlemek, hastalığı gizlemek ve musibet ve sorunu gizlemek.&rdquo;[4]\r\n\r\n\r\n	S&ouml;ylenmesi gerekir ki, erkeğin eşini kendi i&ccedil;sel gam ve h&uuml;zn&uuml;nden haberdar etmesi, bir t&uuml;r eşlerin birbirlerine karşı ilgi ve alakalarına bağlıdır. Eşlerin her birinin itikadi ve ahlaki a&ccedil;ıdan birbirlerine yakınlıkları &ouml;l&ccedil;&uuml;s&uuml;nde sorunların bildirilmesi faydalıdır, zira eşler birbirlerinin yaşamlarına ortak oldukları s&uuml;rece, karşılıklı yardımlaşmayla yaşamın olumsuzluklarını kaldırabilirler ve daha şirin bir yaşama sahip olabilirler.\r\n\r\n\r\n	S&ouml;z&uuml;ne bağlı ve yaşam sorunları i&ccedil;inde İslami vazifelerine aşina bir kimsenin, sorun ve h&uuml;zn&uuml;n&uuml; eşine bildirmesi, ailesel yaşamın g&uuml;&ccedil;lenmesine sebep olur ve Allah&rsquo;ın rızası ve cennete girilmesi de bunun bir sonucudur. Bu alanda şu rivayete dikkat ediniz: Adamın birisi Peygamber&rsquo;in (s.a.a) yanına gelerek ş&ouml;yle arz etti: Ya Resulallah! &Ouml;yle bir eşim var ki; eve geldiğimde beni karşılar, dışarı gideceğim zaman beni uğurlar ve beni h&uuml;z&uuml;nl&uuml; g&ouml;rd&uuml;ğ&uuml;nde ş&ouml;yle der: &Uuml;z&uuml;lme, eğer ge&ccedil;im i&ccedil;in tasalanıyorsan Allah-u Te&acirc;l&acirc; onu kendi sorumluluğuna almıştır; ahiret i&ccedil;in gamlanıyor ve bunu d&uuml;ş&uuml;n&uuml;yorsan, Allah-u Te&acirc;l&acirc; senin bu gam ve d&uuml;ş&uuml;nceni arttırsın. Bunun &uuml;zerine Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdular: &ldquo;Onu cennetle m&uuml;jdele ve ona, Allah-u Te&acirc;l&acirc;&rsquo;nın g&ouml;revli memurlarından birisi olduğunu ve her g&uuml;n yetmiş şehit sevabı verileceğini s&ouml;yle.&rdquo;[5]\r\n\r\n\r\n	&nbsp;----------\r\n\r\n\r\n	[1] -Meclisi, Muhammed Bakır, &ldquo;Biahru&rsquo;l Envar&rdquo;, Beyrut: 1404 h. k, M&uuml;esseset&uuml;&rsquo;l Vefa, c. 67, s. 371.\r\n\r\n\r\n	[2] -a.g.e. c. 64, s. 305\r\n\r\n\r\n	[3] -&Acirc;medi, Abdu&rsquo;l Vahit, &ldquo;Gureru&rsquo;l Hikem&rdquo;, Kum: 1366 h. k, İntişarati Defetri Tebligat,&nbsp; c. 1, s. 434.\r\n\r\n\r\n	[4] -&ldquo;Biharu&rsquo;l Envar&rdquo;, c. 75, s. 175.\r\n\r\n\r\n	[5] -Tabersi, Hasan b. El-Fazl, &ldquo;Mekarim&uuml;&rsquo;l Ahlak&rdquo;, Kum: 1412 h. k, İntişarati Şerifi Razi, c. 1, s. 200.'),(101,'tr105','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Dini teklifin yerine getirilmesinde kız ve erkek arasında yaş y&ouml;n&uuml;nden fark vardır ve fıkıhta &ldquo;Teklif Şartları&rdquo; denilen teklifin alt yapısını oluşturan şartlar; buluğ, akıl, g&uuml;&ccedil; ve ihtiyardan ibarettir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Teklif, baş ağrısı ve meşakkat değil, fikri olgunluğun g&ouml;stergesi, kız ve erkeğin kemali ve onların se&ccedil;kinlik ve &ouml;v&uuml;n&ccedil; kaynaklarıdır; &ouml;yle ki kemal ve akıl a&ccedil;ısından Allah-u Te&acirc;l&acirc;&rsquo;nın onlar i&ccedil;in hesap kitap a&ccedil;acağı bir hadde ulaşmışlardır ve insanın Rabbinin huzuruna varmakla şereflenmesi ve diğerlerinden daha &ccedil;abuk b&ouml;yle bir makamı elde etmesinden daha b&uuml;y&uuml;k iftihar olabilir mi; bu s&uuml;re&ccedil;te kız, erkekten daha &ccedil;abuk bu se&ccedil;kinlik ve iftihara nail olur. Dolayısıyla kızın erkekten daha &ccedil;abuk m&uuml;kellef yaşına ulaşmasının delili, kızın tekvini ve yaratılış &ouml;zelliğidir ve bu &ouml;zellik hasebiyle kız, daha &ccedil;abuk buluğa ulaşıp fikri ilerleme kaydeder.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Konunun a&ccedil;ıklanması i&ccedil;in bu meseleyi iki b&ouml;l&uuml;mde inceleyeceğiz</p>\r\n\r\n<p>\r\n	Bir. Buluğ yaşı a&ccedil;ısından kız ve erkek arasında dini sorumluluklarında fark vardır. Buluğ; ferdin &ccedil;ocukluk d&ouml;neminin sona ermesi ve onun dini teklifini yerine getirmekle y&uuml;z y&uuml;ze kaldığı ve şer&rsquo;i kanunlara riayet etmesinin gerekli olduğu yaşa ulaşmasından ibarettir.</p>\r\n\r\n<p>\r\n	Bu konuda birka&ccedil; noktanın dikkate alınması zorunludur:</p>\r\n\r\n<p>\r\n	1. Kız ve erkek akıl, g&uuml;&ccedil;, ihtiyar ve buluğ gibi koşullarla birlikte &ldquo;Mes&rsquo;&uuml;l&rdquo; ve &ldquo;M&uuml;kellef&rdquo; unvanına erişmek iftiharına sahip olurlar ve bu arada erkekten daha &ccedil;abuk teklif yaşına ulaşan kızın, farzları yerine getirmesi; haram ve g&uuml;nahtan ka&ccedil;ınması gerekir.</p>\r\n\r\n<p>\r\n	2. S&ouml;z konusu teklif şartlarından birisi kız veya erkekte ger&ccedil;ekleşmemesi durumunda hi&ccedil;bir amele nispetle sorumluğu yoktur ve amel onun boynundan sakit olur. &Ouml;rneğin kız veya erkek yeni teklif yaşına ulaşmış ve bazı şer&rsquo;i teklifleri yerine getirme g&uuml;c&uuml;ne ulaşmıştır, ancak &ouml;rneğin oru&ccedil; tutma g&uuml;c&uuml; olmadığı i&ccedil;in oru&ccedil; bu kimseye farz değildir, ne var ki daha sonra oru&ccedil; tutma g&uuml;c&uuml;ne ulaşması durumunda kaza etmelidir.</p>\r\n\r\n<p>\r\n	3. Kız ve erkeğin buluğunun a&ccedil;ıklanması şundan ibarettir:</p>\r\n\r\n<p>\r\n	A: G&ouml;bek altında (avret b&ouml;lgesinin &uuml;st&uuml;nde) sert ve kalın t&uuml;ylerin gelmesi;</p>\r\n\r\n<p>\r\n	B: İster uykuda isterse uyanıkken meni gelmesi;</p>\r\n\r\n<p>\r\n	C: Erkekte kameri ayına g&ouml;re 15 yaşının tamamlanması;[1] kameri ayı, şemsi ayı 15 yaşından 163 g&uuml;n ve 6 saat daha azdır.[2] Kızda kameri ayına g&ouml;re 9 yaşının tamamlanması;[3] kameri ayı, şemsi ayı 9 yaşından 97 g&uuml;n, 22 saat ve 48 dakika daha azdır.[4]</p>\r\n\r\n<p>\r\n	4. Kız ve erkek, teklif yaşları yanında ferdi ve toplumsal meselelerin tehlikelerinden uzak olmaları i&ccedil;in evlilik ve iktisadi gibi bireysel ve i&ccedil;timai konuların bazılarına hazırlıklı olmaları gerekir.[5]</p>\r\n\r\n<p>\r\n	Sonu&ccedil; itibariyle teklifin alt yapısını oluşturan işlere fıkıhta &ldquo;Teklif Şartları&rdquo; denilir. Elbette m&uuml;kellef olmanın alametlerinin ispatlanmasını şeriat a&ccedil;ıklamıştır ve biz, bunlara yukarıda değindik.</p>\r\n\r\n<p>\r\n	İki. Kız ve erkeğin teklif ve sorumluluğu kabullenmeleri, onların d&uuml;ş&uuml;nce ve iradelerinin değerini ortaya koyar ve b&ouml;yle bir konumdaki varlık, değer i&ccedil;erir; &ouml;yle ki, d&ouml;rt ayrıcalığın olmaması halinde fert ya &ccedil;ocuk, ya deli, ya g&uuml;&ccedil;s&uuml;z ya da iradesizdir. Her ne kadar bu şartlardan yoksun olan kimse &ccedil;arpıklık ve eksiklik taşımasa ve sevgi ve merhamet g&ouml;sterilecek konumda olsa da mesuliyet sahibi olamaz ve insan yalnızca idrak ve kabullenme &ouml;zelliğiyle değerli ilk amelini ger&ccedil;ekleştirir ve m&uuml;kellef olduğu işe nispetle yakınlaşma niyetiyle ilk amelini işler. Aynı şekilde s&ouml;z konusu bu &ouml;zelliğiyle insan, geniş sorumluluk sahibi olmakla bir&ccedil;ok ameli yerine getirebilir. Hangi sebeple ve hangi konumda olursa olsun her fert i&ccedil;in &ouml;ne &ccedil;ıkabilecek; buluğ, akıl, g&uuml;&ccedil; ve ihtiyar gibi d&ouml;rt ayrıcalıkların her birinden uzaklaşmakla teklifin değersel konumundan uzaklaşır ve b&ouml;yle bir kimseye hi&ccedil;bir teklif y&uuml;klenmez.</p>\r\n\r\n<p>\r\n	Ger&ccedil;ekte teklif yaşının anlamı, Allah-u Te&acirc;l&acirc;&rsquo;ya ibadet ve kulluğun hazırlığı ve bu doğrultuda teklif ve sorumluluk kalıbında liyakat ve yaraşırlığın ortaya &ccedil;ıkmasıdır.</p>\r\n\r\n<p>\r\n	Başka bir ifadeyle Teklif, baş ağrısı ve meşakkat değil, kızın, fikri olgunluğunun g&ouml;stergesi ve onun se&ccedil;kinlik ve &ouml;v&uuml;n&ccedil; kaynağıdır. &Ouml;yle ki kemal ve akıl a&ccedil;ısından Allah-u Te&acirc;l&acirc;&rsquo;nın onun i&ccedil;in hesap kitap a&ccedil;acağı bir hadde ulaşmıştır ve insanın Rabbinin huzuruna varmakla şereflenmesi ve diğerlerinden daha &ccedil;abuk b&ouml;yle bir makamı elde etmesinden daha b&uuml;y&uuml;k iftihar olabilir mi?</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1]-Musevi Humeyni, Seyit Ruhullah, &ldquo;Tevzihu&rsquo;l Mesail&rdquo; (Mahşi-İmam Humeyni), Kum: Defteri İntişarati İslami, Sekizinci baskı 1424 k, c. 2, s. 375, mesele 2252.</p>\r\n\r\n<p>\r\n	[2] -Muvahhidi Lenkerani, Muhammed Fazıl, &ldquo;Ahkami Cevanan&rdquo;, Kum: İntişarati Emir Kalem, Otuz beşinci baskı, 1427 k, s. 60.</p>\r\n\r\n<p>\r\n	[3]-&ldquo;Tezihu&rsquo;l Mesail&rdquo;, (Mahşi-İmam Humeyni), c. 2, s. 375, mesele 2252. (Fakihlerin meşhuru on beş ve dokuz yaşı &uuml;zerinde tetik ederler.)</p>\r\n\r\n<p>\r\n	[4] -&ldquo;Ahkami Cevanan&rdquo;, s. 60. Buluğ alametleri hakkında daha fazla bilgi i&ccedil;in &ldquo;Kızların teklif yaşı cevapları&rdquo;, 23553 (Site: fa6945); &ldquo;Teklif yaşından &ouml;nce buluğ alametleri&rdquo;, 10844 (Bilgisayar kullanıcısı) konularına m&uuml;talaa ediniz.</p>\r\n\r\n<p>\r\n	[5] -Bakınız: Mekarim Şirazi, Nasır, &ldquo;İstiftaatı Cedid&rdquo;, Kum: İntişaratı Medreseyi İmam Ali b. Ebi Talib (a.s), 1427 k, c. 2, s. 376.</p>\r\n','Dini teklifin yerine getirilmesinde kız ve erkek arasında yaş y&ouml;n&uuml;nden fark vardır ve fıkıhta &ldquo;Teklif Şartları&rdquo; denilen teklifin alt yapısını oluşturan şartlar; buluğ, akıl, g&uuml;&ccedil; ve ihtiyardan ibarettir.\r\n\r\n	\r\n		Teklif, baş ağrısı ve meşakkat değil, fikri olgunluğun g&ouml;stergesi, kız ve erkeğin kemali ve onların se&ccedil;kinlik ve &ouml;v&uuml;n&ccedil; kaynaklarıdır; &ouml;yle ki kemal ve akıl a&ccedil;ısından Allah-u Te&acirc;l&acirc;&rsquo;nın onlar i&ccedil;in hesap kitap a&ccedil;acağı bir hadde ulaşmışlardır ve insanın Rabbinin huzuruna varmakla şereflenmesi ve diğerlerinden daha &ccedil;abuk b&ouml;yle bir makamı elde etmesinden daha b&uuml;y&uuml;k iftihar olabilir mi; bu s&uuml;re&ccedil;te kız, erkekten daha &ccedil;abuk bu se&ccedil;kinlik ve iftihara nail olur. Dolayısıyla kızın erkekten daha &ccedil;abuk m&uuml;kellef yaşına ulaşmasının delili, kızın tekvini ve yaratılış &ouml;zelliğidir ve bu &ouml;zellik hasebiyle kız, daha &ccedil;abuk buluğa ulaşıp fikri ilerleme kaydeder.','&nbsp;Konunun a&ccedil;ıklanması i&ccedil;in bu meseleyi iki b&ouml;l&uuml;mde inceleyeceğiz\r\n\r\n\r\n	Bir. Buluğ yaşı a&ccedil;ısından kız ve erkek arasında dini sorumluluklarında fark vardır. Buluğ; ferdin &ccedil;ocukluk d&ouml;neminin sona ermesi ve onun dini teklifini yerine getirmekle y&uuml;z y&uuml;ze kaldığı ve şer&rsquo;i kanunlara riayet etmesinin gerekli olduğu yaşa ulaşmasından ibarettir.\r\n\r\n\r\n	Bu konuda birka&ccedil; noktanın dikkate alınması zorunludur:\r\n\r\n\r\n	1. Kız ve erkek akıl, g&uuml;&ccedil;, ihtiyar ve buluğ gibi koşullarla birlikte &ldquo;Mes&rsquo;&uuml;l&rdquo; ve &ldquo;M&uuml;kellef&rdquo; unvanına erişmek iftiharına sahip olurlar ve bu arada erkekten daha &ccedil;abuk teklif yaşına ulaşan kızın, farzları yerine getirmesi; haram ve g&uuml;nahtan ka&ccedil;ınması gerekir.\r\n\r\n\r\n	2. S&ouml;z konusu teklif şartlarından birisi kız veya erkekte ger&ccedil;ekleşmemesi durumunda hi&ccedil;bir amele nispetle sorumluğu yoktur ve amel onun boynundan sakit olur. &Ouml;rneğin kız veya erkek yeni teklif yaşına ulaşmış ve bazı şer&rsquo;i teklifleri yerine getirme g&uuml;c&uuml;ne ulaşmıştır, ancak &ouml;rneğin oru&ccedil; tutma g&uuml;c&uuml; olmadığı i&ccedil;in oru&ccedil; bu kimseye farz değildir, ne var ki daha sonra oru&ccedil; tutma g&uuml;c&uuml;ne ulaşması durumunda kaza etmelidir.\r\n\r\n\r\n	3. Kız ve erkeğin buluğunun a&ccedil;ıklanması şundan ibarettir:\r\n\r\n\r\n	A: G&ouml;bek altında (avret b&ouml;lgesinin &uuml;st&uuml;nde) sert ve kalın t&uuml;ylerin gelmesi;\r\n\r\n\r\n	B: İster uykuda isterse uyanıkken meni gelmesi;\r\n\r\n\r\n	C: Erkekte kameri ayına g&ouml;re 15 yaşının tamamlanması;[1] kameri ayı, şemsi ayı 15 yaşından 163 g&uuml;n ve 6 saat daha azdır.[2] Kızda kameri ayına g&ouml;re 9 yaşının tamamlanması;[3] kameri ayı, şemsi ayı 9 yaşından 97 g&uuml;n, 22 saat ve 48 dakika daha azdır.[4]\r\n\r\n\r\n	4. Kız ve erkek, teklif yaşları yanında ferdi ve toplumsal meselelerin tehlikelerinden uzak olmaları i&ccedil;in evlilik ve iktisadi gibi bireysel ve i&ccedil;timai konuların bazılarına hazırlıklı olmaları gerekir.[5]\r\n\r\n\r\n	Sonu&ccedil; itibariyle teklifin alt yapısını oluşturan işlere fıkıhta &ldquo;Teklif Şartları&rdquo; denilir. Elbette m&uuml;kellef olmanın alametlerinin ispatlanmasını şeriat a&ccedil;ıklamıştır ve biz, bunlara yukarıda değindik.\r\n\r\n\r\n	İki. Kız ve erkeğin teklif ve sorumluluğu kabullenmeleri, onların d&uuml;ş&uuml;nce ve iradelerinin değerini ortaya koyar ve b&ouml;yle bir konumdaki varlık, değer i&ccedil;erir; &ouml;yle ki, d&ouml;rt ayrıcalığın olmaması halinde fert ya &ccedil;ocuk, ya deli, ya g&uuml;&ccedil;s&uuml;z ya da iradesizdir. Her ne kadar bu şartlardan yoksun olan kimse &ccedil;arpıklık ve eksiklik taşımasa ve sevgi ve merhamet g&ouml;sterilecek konumda olsa da mesuliyet sahibi olamaz ve insan yalnızca idrak ve kabullenme &ouml;zelliğiyle değerli ilk amelini ger&ccedil;ekleştirir ve m&uuml;kellef olduğu işe nispetle yakınlaşma niyetiyle ilk amelini işler. Aynı şekilde s&ouml;z konusu bu &ouml;zelliğiyle insan, geniş sorumluluk sahibi olmakla bir&ccedil;ok ameli yerine getirebilir. Hangi sebeple ve hangi konumda olursa olsun her fert i&ccedil;in &ouml;ne &ccedil;ıkabilecek; buluğ, akıl, g&uuml;&ccedil; ve ihtiyar gibi d&ouml;rt ayrıcalıkların her birinden uzaklaşmakla teklifin değersel konumundan uzaklaşır ve b&ouml;yle bir kimseye hi&ccedil;bir teklif y&uuml;klenmez.\r\n\r\n\r\n	Ger&ccedil;ekte teklif yaşının anlamı, Allah-u Te&acirc;l&acirc;&rsquo;ya ibadet ve kulluğun hazırlığı ve bu doğrultuda teklif ve sorumluluk kalıbında liyakat ve yaraşırlığın ortaya &ccedil;ıkmasıdır.\r\n\r\n\r\n	Başka bir ifadeyle Teklif, baş ağrısı ve meşakkat değil, kızın, fikri olgunluğunun g&ouml;stergesi ve onun se&ccedil;kinlik ve &ouml;v&uuml;n&ccedil; kaynağıdır. &Ouml;yle ki kemal ve akıl a&ccedil;ısından Allah-u Te&acirc;l&acirc;&rsquo;nın onun i&ccedil;in hesap kitap a&ccedil;acağı bir hadde ulaşmıştır ve insanın Rabbinin huzuruna varmakla şereflenmesi ve diğerlerinden daha &ccedil;abuk b&ouml;yle bir makamı elde etmesinden daha b&uuml;y&uuml;k iftihar olabilir mi?\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1]-Musevi Humeyni, Seyit Ruhullah, &ldquo;Tevzihu&rsquo;l Mesail&rdquo; (Mahşi-İmam Humeyni), Kum: Defteri İntişarati İslami, Sekizinci baskı 1424 k, c. 2, s. 375, mesele 2252.\r\n\r\n\r\n	[2] -Muvahhidi Lenkerani, Muhammed Fazıl, &ldquo;Ahkami Cevanan&rdquo;, Kum: İntişarati Emir Kalem, Otuz beşinci baskı, 1427 k, s. 60.\r\n\r\n\r\n	[3]-&ldquo;Tezihu&rsquo;l Mesail&rdquo;, (Mahşi-İmam Humeyni), c. 2, s. 375, mesele 2252. (Fakihlerin meşhuru on beş ve dokuz yaşı &uuml;zerinde tetik ederler.)\r\n\r\n\r\n	[4] -&ldquo;Ahkami Cevanan&rdquo;, s. 60. Buluğ alametleri hakkında daha fazla bilgi i&ccedil;in &ldquo;Kızların teklif yaşı cevapları&rdquo;, 23553 (Site: fa6945); &ldquo;Teklif yaşından &ouml;nce buluğ alametleri&rdquo;, 10844 (Bilgisayar kullanıcısı) konularına m&uuml;talaa ediniz.\r\n\r\n\r\n	[5] -Bakınız: Mekarim Şirazi, Nasır, &ldquo;İstiftaatı Cedid&rdquo;, Kum: İntişaratı Medreseyi İmam Ali b. Ebi Talib (a.s), 1427 k, c. 2, s. 376.'),(102,'tr106','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Son Aşura araştırmacıları arasında ve yaptıkları tahkikat sonucu, İmam H&uuml;seyin&rsquo;in (a.s) yarenleri arasında beş kişinin Peygamber&rsquo;in (s.a.a) ashabından olduğu ve Aşura kıyamında şahadete eriştikleri meşhurdur. Bu beş kişi şunlardır: Enes b. Haris, Hani b. Urve, M&uuml;slim b. Evsece, Habip ibni Mezahir ve Abdullah b. Yektar</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;İmam H&uuml;seyin&rsquo;in (a.s) kıyamı hicri 61 yılında ger&ccedil;ekleştiği dikkate alındığında her ne kadar Peygamber&rsquo;in (s.a.a) bazı sahabeleri İmam H&uuml;seyin&rsquo;in (a.s) yarenleri arasında yer almış olsalar da; İmam&rsquo;ın (a.s) yaşıtları ve yaş olarak Ondan daha b&uuml;y&uuml;kleri Allah Resul&uuml; (s.a.a) zamanında yaşamışlardı. Kerbela hadisesinde atmış yaşın &uuml;zerindeydiler.&nbsp; Peygamber (s.a.a) ashabından bazı kimseler Hz. H&uuml;seyin&rsquo;in (a.s) yarenleri arasında yer almasa da, Aşura kıyamının hakkaniyetinde bir eksiklik g&ouml;stermez. Bunun sebebi, Peygamber (s.a.a) ashabı &ndash;Aşura ile risalet d&ouml;nemi arası zaman aralığının fazlalığı y&ouml;n&uuml;nden- ya hayatta değillerdi ya da yaşlarının &ccedil;ok olmasından dolayı savaşa katılamamışlardı. Bu halde dahi İmam H&uuml;seyin&rsquo;in (a.s) yarenleri arasında Peygamber (s.a.a) ashabından beş kişi Kerbela şehitleri z&uuml;mresinde yer almışlardı. Bu beş kişi şu isimlerden oluşmaktadır:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Enes b. Haris K&acirc;hili: Semavi &ldquo;Ebsar&rsquo;ul-Ayn fi Ensar&rsquo;il-H&uuml;seyin&rdquo; kitabında onun ismini Kerbela şehitleri arasında zikretmiştir.[1]</p>\r\n\r\n<p>\r\n	Şeyh Tusi, onun ismine hem Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) sahabeleri arasında[2], hem de İmam H&uuml;seyin (a.s) ile şehit olan kimselerin arasında[3] yer vermiştir. Onu Peygamber (s.a.a) ashabı olarak zikrederken aynı zamanda İmam H&uuml;seyin (a.s) safında şahadete erenlerden biri olarak zikretmiştir. Enes o kadar y&uuml;ksek bir makama sahip ve meşhurdu ki Allame Muhsin Emini &ldquo;Ayan&rsquo;uş-Şia&rdquo;[4] kitabında ve meşhur Ehlibeyt şairlerinden Kumeyt b. Zeyd şiirlerinde onun ismini zikretmişlerdir.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Habip ibni Mezahir:[5] O, Peygamber&rsquo;in (s.a.a) ashabından olup aynı zamanda İmam Ali&rsquo;nin (a.s) b&uuml;y&uuml;k yarenlerindendi ve Sıffin, Nehrevan ve Cemel savaşlarının &uuml;&ccedil;&uuml;ne de katılmıştır.[6]&nbsp; Şeyh Tusi Onu, İmam Ali (a.s), İmam Hasan ve H&uuml;seyin&rsquo;in (a.s) yarenleri arasında saysa da[7] Peygamber (s.a.a) ashabı arasında zikretmemiştir. &ldquo;Ebsar&rsquo;ul-Ayn&rdquo; kitabının sahibi gibi ulemadan bazıları Kerbela şehitlerinden olan bu y&uuml;ce şahsı Peygamber (s.a.a) ashabı olarak da zikretmişlerdir.[8]<br />\r\n	&nbsp;&nbsp;&nbsp; M&uuml;slim b. Evcese: &ldquo;Ebsar&rsquo;ul-Ayn&rdquo; kitabında O, Peygamber (s.a.a) ve İmam Ali&rsquo;nin (a.s) ashabından sayılmıştır.[9] Allame Muhsin Emini de &ldquo;Ayan&rsquo;uş-Şia&rdquo; kitabında İmam H&uuml;seyin&rsquo;in (a.s) yarenlerinin beyanında Onu sahabe olarak zikretmiştir.[10]&nbsp; &nbsp;<br />\r\n	&nbsp;&nbsp;&nbsp; Hani b. Urve: Peygamber (s.a.a) ashabından sayılan bir diğer şahıs ise Hani b. Urve dir. O, &ldquo;Muradi&rdquo; kabilesinin b&uuml;y&uuml;ğ&uuml;d&uuml;r ve M&uuml;minlerin Emiri Ali&rsquo;nin (a.s) safında her &uuml;&ccedil; savaşta da yer almıştır.[11]<br />\r\n	&nbsp;&nbsp;&nbsp; Abdullah b. Yektar Umeyri: O, İmam H&uuml;seyin&rsquo;in (a.s) s&uuml;tkardeşidir.[12] Babası Yektar, Peygamber&rsquo;in (s.a.a) hizmet&ccedil;isiydi. İmam&rsquo;ın (a.s) M&uuml;slim b. Akil&rsquo;e yazdığı mektubu o g&ouml;t&uuml;rm&uuml;ş, K&uuml;fe&rsquo;de yakalanmış ve orada İbni Ziyad tarafından şehit edilmiştir.[13]</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Semavi, Muhammed b. Tahir, Ebar&rsquo;ul-Ayn fi Ensar&rsquo;il-H&uuml;seyin, Muhammed Cefar Tebersi&rsquo;nin araştırması, 192.s, İslami Araştırmalar Fak&uuml;ltesi, Kum, 1384 h.ş</p>\r\n\r\n<p>\r\n	[2] Tusi, Muhammed b. Hasan, Kitab&rsquo;ur-Rical, S.21, Haydariye Yayınları, Necef, 1381 h.k</p>\r\n\r\n<p>\r\n	[3] Tusi, Muhammed b. Hasan, Kitab&rsquo;ur-Rical, S.21, Haydariye Yayınları, Necef, 1381 h.k</p>\r\n\r\n<p>\r\n	[4] Amili, Muhsin Emin, Ayan&rsquo;uş-Şia, C.3, S. 500, Dar&rsquo;ut-Tearuf, Beyrut, 1406 h.k</p>\r\n\r\n<p>\r\n	[5] Ayan&rsquo;uş-Şia kitabının yazarı Habip ibni Mezahir&rsquo;in adının &ldquo;Muzahhar&rdquo; olarak daha doğru olduğunu yazmıştır. Bk. Ayan&rsquo;uş-Şia, C.4, S. 553</p>\r\n\r\n<p>\r\n	[6] Muhaddisi, Cevat, Ferheng&rsquo;i Aşura, S. 151, Maruf Yayınları, Kum, 1381 h.ş</p>\r\n\r\n<p>\r\n	[7] Ayan&rsquo;uş-Şia, C.4, S. 553</p>\r\n\r\n<p>\r\n	[8] Ebsar&rsquo;ul-Ayn, S. 193</p>\r\n\r\n<p>\r\n	[9] Ebsar&rsquo;ul-Ayn, S. 193</p>\r\n\r\n<p>\r\n	[10] Ayan&rsquo;uş-Şia, C.1, S. 612</p>\r\n\r\n<p>\r\n	[11] Merhum Semavi, Onun adını Peygamber (s.a.a) ashabı arasında zikretmiştir. Yaş olarak Hani, kabilesinin b&uuml;y&uuml;ğ&uuml; ve aynı zamanda İmam H&uuml;seyin&rsquo;den (s.a) yaş&ccedil;a &ccedil;ok b&uuml;y&uuml;k olması hasebiyle Peygamber&rsquo;in (s.a.a) ashabından olması uzak bir ihtimal değildir. Bk. Ebsar&rsquo;ul-Ayn, S. 192</p>\r\n\r\n<p>\r\n	[12] Rical&rsquo;i Tusi, S. 103</p>\r\n\r\n<p>\r\n	[13] Ferheng&rsquo;i Aşura, S. 322. Rical kitaplarında Onun ismi her ne kadar zikredilmese de İmam&rsquo;ın (a.s) s&uuml;tkardeşi olması ve babasının Peygamber&rsquo;in (s.a.a) hizmet&ccedil;isi olduğu dikkate alındığında b&ouml;yle bir nispetin olasılığı uzak bir ihtimal değildir. Bu y&uuml;zden onun adı da &ldquo;Ebsar&rsquo;ul-Ayn&rdquo; kitabında Peygamber (s.a.a) ashabı arasında yer almaktadır.</p>\r\n','Son Aşura araştırmacıları arasında ve yaptıkları tahkikat sonucu, İmam H&uuml;seyin&rsquo;in (a.s) yarenleri arasında beş kişinin Peygamber&rsquo;in (s.a.a) ashabından olduğu ve Aşura kıyamında şahadete eriştikleri meşhurdur. Bu beş kişi şunlardır: Enes b. Haris, Hani b. Urve, M&uuml;slim b. Evsece, Habip ibni Mezahir ve Abdullah b. Yektar','&nbsp;İmam H&uuml;seyin&rsquo;in (a.s) kıyamı hicri 61 yılında ger&ccedil;ekleştiği dikkate alındığında her ne kadar Peygamber&rsquo;in (s.a.a) bazı sahabeleri İmam H&uuml;seyin&rsquo;in (a.s) yarenleri arasında yer almış olsalar da; İmam&rsquo;ın (a.s) yaşıtları ve yaş olarak Ondan daha b&uuml;y&uuml;kleri Allah Resul&uuml; (s.a.a) zamanında yaşamışlardı. Kerbela hadisesinde atmış yaşın &uuml;zerindeydiler.&nbsp; Peygamber (s.a.a) ashabından bazı kimseler Hz. H&uuml;seyin&rsquo;in (a.s) yarenleri arasında yer almasa da, Aşura kıyamının hakkaniyetinde bir eksiklik g&ouml;stermez. Bunun sebebi, Peygamber (s.a.a) ashabı &ndash;Aşura ile risalet d&ouml;nemi arası zaman aralığının fazlalığı y&ouml;n&uuml;nden- ya hayatta değillerdi ya da yaşlarının &ccedil;ok olmasından dolayı savaşa katılamamışlardı. Bu halde dahi İmam H&uuml;seyin&rsquo;in (a.s) yarenleri arasında Peygamber (s.a.a) ashabından beş kişi Kerbela şehitleri z&uuml;mresinde yer almışlardı. Bu beş kişi şu isimlerden oluşmaktadır:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Enes b. Haris K&acirc;hili: Semavi &ldquo;Ebsar&rsquo;ul-Ayn fi Ensar&rsquo;il-H&uuml;seyin&rdquo; kitabında onun ismini Kerbela şehitleri arasında zikretmiştir.[1]\r\n\r\n\r\n	Şeyh Tusi, onun ismine hem Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) sahabeleri arasında[2], hem de İmam H&uuml;seyin (a.s) ile şehit olan kimselerin arasında[3] yer vermiştir. Onu Peygamber (s.a.a) ashabı olarak zikrederken aynı zamanda İmam H&uuml;seyin (a.s) safında şahadete erenlerden biri olarak zikretmiştir. Enes o kadar y&uuml;ksek bir makama sahip ve meşhurdu ki Allame Muhsin Emini &ldquo;Ayan&rsquo;uş-Şia&rdquo;[4] kitabında ve meşhur Ehlibeyt şairlerinden Kumeyt b. Zeyd şiirlerinde onun ismini zikretmişlerdir.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Habip ibni Mezahir:[5] O, Peygamber&rsquo;in (s.a.a) ashabından olup aynı zamanda İmam Ali&rsquo;nin (a.s) b&uuml;y&uuml;k yarenlerindendi ve Sıffin, Nehrevan ve Cemel savaşlarının &uuml;&ccedil;&uuml;ne de katılmıştır.[6]&nbsp; Şeyh Tusi Onu, İmam Ali (a.s), İmam Hasan ve H&uuml;seyin&rsquo;in (a.s) yarenleri arasında saysa da[7] Peygamber (s.a.a) ashabı arasında zikretmemiştir. &ldquo;Ebsar&rsquo;ul-Ayn&rdquo; kitabının sahibi gibi ulemadan bazıları Kerbela şehitlerinden olan bu y&uuml;ce şahsı Peygamber (s.a.a) ashabı olarak da zikretmişlerdir.[8]\r\n	&nbsp;&nbsp;&nbsp; M&uuml;slim b. Evcese: &ldquo;Ebsar&rsquo;ul-Ayn&rdquo; kitabında O, Peygamber (s.a.a) ve İmam Ali&rsquo;nin (a.s) ashabından sayılmıştır.[9] Allame Muhsin Emini de &ldquo;Ayan&rsquo;uş-Şia&rdquo; kitabında İmam H&uuml;seyin&rsquo;in (a.s) yarenlerinin beyanında Onu sahabe olarak zikretmiştir.[10]&nbsp; &nbsp;\r\n	&nbsp;&nbsp;&nbsp; Hani b. Urve: Peygamber (s.a.a) ashabından sayılan bir diğer şahıs ise Hani b. Urve dir. O, &ldquo;Muradi&rdquo; kabilesinin b&uuml;y&uuml;ğ&uuml;d&uuml;r ve M&uuml;minlerin Emiri Ali&rsquo;nin (a.s) safında her &uuml;&ccedil; savaşta da yer almıştır.[11]\r\n	&nbsp;&nbsp;&nbsp; Abdullah b. Yektar Umeyri: O, İmam H&uuml;seyin&rsquo;in (a.s) s&uuml;tkardeşidir.[12] Babası Yektar, Peygamber&rsquo;in (s.a.a) hizmet&ccedil;isiydi. İmam&rsquo;ın (a.s) M&uuml;slim b. Akil&rsquo;e yazdığı mektubu o g&ouml;t&uuml;rm&uuml;ş, K&uuml;fe&rsquo;de yakalanmış ve orada İbni Ziyad tarafından şehit edilmiştir.[13]\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Semavi, Muhammed b. Tahir, Ebar&rsquo;ul-Ayn fi Ensar&rsquo;il-H&uuml;seyin, Muhammed Cefar Tebersi&rsquo;nin araştırması, 192.s, İslami Araştırmalar Fak&uuml;ltesi, Kum, 1384 h.ş\r\n\r\n\r\n	[2] Tusi, Muhammed b. Hasan, Kitab&rsquo;ur-Rical, S.21, Haydariye Yayınları, Necef, 1381 h.k\r\n\r\n\r\n	[3] Tusi, Muhammed b. Hasan, Kitab&rsquo;ur-Rical, S.21, Haydariye Yayınları, Necef, 1381 h.k\r\n\r\n\r\n	[4] Amili, Muhsin Emin, Ayan&rsquo;uş-Şia, C.3, S. 500, Dar&rsquo;ut-Tearuf, Beyrut, 1406 h.k\r\n\r\n\r\n	[5] Ayan&rsquo;uş-Şia kitabının yazarı Habip ibni Mezahir&rsquo;in adının &ldquo;Muzahhar&rdquo; olarak daha doğru olduğunu yazmıştır. Bk. Ayan&rsquo;uş-Şia, C.4, S. 553\r\n\r\n\r\n	[6] Muhaddisi, Cevat, Ferheng&rsquo;i Aşura, S. 151, Maruf Yayınları, Kum, 1381 h.ş\r\n\r\n\r\n	[7] Ayan&rsquo;uş-Şia, C.4, S. 553\r\n\r\n\r\n	[8] Ebsar&rsquo;ul-Ayn, S. 193\r\n\r\n\r\n	[9] Ebsar&rsquo;ul-Ayn, S. 193\r\n\r\n\r\n	[10] Ayan&rsquo;uş-Şia, C.1, S. 612\r\n\r\n\r\n	[11] Merhum Semavi, Onun adını Peygamber (s.a.a) ashabı arasında zikretmiştir. Yaş olarak Hani, kabilesinin b&uuml;y&uuml;ğ&uuml; ve aynı zamanda İmam H&uuml;seyin&rsquo;den (s.a) yaş&ccedil;a &ccedil;ok b&uuml;y&uuml;k olması hasebiyle Peygamber&rsquo;in (s.a.a) ashabından olması uzak bir ihtimal değildir. Bk. Ebsar&rsquo;ul-Ayn, S. 192\r\n\r\n\r\n	[12] Rical&rsquo;i Tusi, S. 103\r\n\r\n\r\n	[13] Ferheng&rsquo;i Aşura, S. 322. Rical kitaplarında Onun ismi her ne kadar zikredilmese de İmam&rsquo;ın (a.s) s&uuml;tkardeşi olması ve babasının Peygamber&rsquo;in (s.a.a) hizmet&ccedil;isi olduğu dikkate alındığında b&ouml;yle bir nispetin olasılığı uzak bir ihtimal değildir. Bu y&uuml;zden onun adı da &ldquo;Ebsar&rsquo;ul-Ayn&rdquo; kitabında Peygamber (s.a.a) ashabı arasında yer almaktadır.'),(103,'tr107','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bu ayette takvanın tekrarlanması hususunda m&uuml;fessirler arasında g&ouml;r&uuml;ş farklılıkları vardır. Bazıları bunun tekit anlamında kullanıldığını savunur. Zira takva, iman ve salih amelin &ouml;nemi bu konular &uuml;zerinde ciddi şekilde durmayı, tekrarı ve tekit&rsquo;i icap eder.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bir gurup, bu vurgulamanın sebebinin bu merhalelerinin ger&ccedil;ek takva ile olan yakınlık ve birlikteliğinden olduğunu ve ayrıca bu merhalelerde din dışı herhangi bir garezin olmaması gerektiğini s&ouml;yler.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bazıları da ilk takvadan maksadın haram kılındıktan sonra i&ccedil;kiden uzak durmak olduğuna, ikinci takvanın i&ccedil;kiyi terk etmekte sağlam ve sabitkadem olmak olduğuna ve &uuml;&ccedil;&uuml;nc&uuml; takvanın ise b&uuml;t&uuml;n g&uuml;nahları terk edip g&uuml;zel amel işlemek olduğuna inanırlar.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Takvanın bu ayette tekrarı konusunda m&uuml;fessirler arasında g&ouml;r&uuml;ş ayrılıkları mevcuttur. Bazıları bunun tekit ve vurgulama olduğunu savunmuşlardır. &Ccedil;&uuml;nk&uuml; takva, iman ve salih amelin &ouml;nemi bu konu &uuml;zerinden ciddi bir eğilim g&ouml;stermeye ve vurgulamaya sebep olmaktadır. Ama diğer bir gurup m&uuml;fessir, bu &uuml;&ccedil; c&uuml;mleden her birinin birazdan işaret edeceğimiz &uuml;zere bir hakikate sahip olduğu inancına sahiptir.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; İlk olarak zikredilen &ldquo;Takva&rdquo; dan kasıt insanın i&ccedil;erisinde oluşan mesuliyet hissidir. Bu his insanı din hakkında araştırma ve incelemeye, Peygamber&rsquo;in (s.a.a) mucizeleri &uuml;zerinde d&uuml;ş&uuml;nmeye ve hak konusunda araştırmalara iter. Bunun neticesi ise iman ve salih ameldir. Diğer bir tabirle insanda takvanın bir merhalesi mevcut olmadığı m&uuml;ddet&ccedil;e hak hususunda araştırma ve inceleme yapma fikrine kapılamaz. Yukarıdaki ayette ilk olarak takvadan bahsederken aslında bu merhaleden bahsetmektedir. Bunun da ayetin başlangıcı olan &quot;لَیسَ عَلَى الَّذِینَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ ...&quot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; ile aykırı bir y&ouml;n&uuml; yoktur.&nbsp; Zira ayetin başlangıcındaki iman, zahiri y&ouml;nden teslim olma manasına gelebilir. Ama takvadan sonra ortaya &ccedil;ıkan iman, ger&ccedil;ek imandır.</p>\r\n\r\n<p>\r\n	İkinci defada s&ouml;z konusu edilen takva ise insanın batınına n&uuml;fuz eden bir takvadır ve etkisi daha derindir. Neticesinde iman, kalbe yerleşmiş ve sabit kalmıştır ki salih amel de onun bir par&ccedil;asıdır. Bu sebeple ikinci c&uuml;mlede imanı zikrettikten sonra salih amel hususunda bir şey belirtilmemiştir. Yalnızca &quot;ثُمَّ اتَّقَوْا وَ آمَنُوا ...&quot;. yani bu iman o kadar n&uuml;fuz etmiş ve sabitlenmiştir ki akabinde salih amelin zikredilmesine ihtiya&ccedil; kalmamıştır. &Uuml;&ccedil;&uuml;nc&uuml; merhalede s&ouml;z&uuml; ge&ccedil;en takvadan maksat, en &acirc;l&acirc; ve y&uuml;ce dereceye ulaşmış takvadır. &Ouml;yle ki kesin olan g&ouml;revlerin yerine getirilmesinin yanı sıra, ihsana yani hatta farz kılınmayan işlerde iyilik etmeye davet vardır.</p>\r\n\r\n<p>\r\n	Kısacası bu &uuml;&ccedil; takvadan her biri mesuliyet hissi ve sakınma merhalesine işarettir. Başlangı&ccedil; merhalesi, orta merhale ve son merhale olarak ayrılır. Her biri ayette yer alan mana ve maksadı anlamaya y&ouml;nelik bir belirti taşımaktadır.[1]</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Bu kelimenin &uuml;&ccedil; defa tekrarlanmasının ve Allah&rsquo;ın &uuml;&ccedil; merhaleyi yani iman, salih amel ve iyilik etmenin takvaya koşul saymasının nedeni, bu merhalelerin ger&ccedil;ek takvayla birlikteliğine vurgu yapmasıdır. Bununla birlikte bu merhalelerde din dışı bir garez ve hedef g&ouml;zetilmemesindendir.</p>\r\n\r\n<p>\r\n	Buna binaen &quot;لَیسَ عَلَى الَّذِینَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ جُناحٌ فِیما طَعِمُوا ...&quot; ayetinden kasıt, iman edip salih amel işleyenlere iman etmeden &ouml;nce haram işlere m&uuml;rtekip olmalarından dolayı bir g&uuml;nahın olmadığıdır. Ama bunun şartı da iman ve salih amel işlemenin hayatının b&uuml;t&uuml;n d&ouml;nemlerine h&acirc;kim olması ve farzları yerine getirme ve g&uuml;nahlardan ka&ccedil;ınmadır. Bu faziletlere sahip olmakla eğer haram h&uuml;km&uuml; taşıyan ayetin n&uuml;zul&uuml;nden &ouml;nce, bazı haramlardan haberdar olmadan &ouml;nce veya ayetin manasını anlamadan &ouml;nce Şeytan&rsquo;ın işi olan bu &ccedil;irkinliklere m&uuml;ptela olmuşsa onlara bir g&uuml;nah yoktur. Allah&rsquo;u Te&acirc;l&acirc; da onların ge&ccedil;miş g&uuml;nahlarını affetmiştir.[2]</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Birinci takvadan maksat, haram oluşu belli olduktan sonra i&ccedil;ki i&ccedil;mekten uzaklaşmak; ikinci takvadan maksat i&ccedil;kiyi terk etme de kararlı ve sabitkadem olmak ve &uuml;&ccedil;&uuml;nc&uuml; takvadan maksat ise b&uuml;t&uuml;n g&uuml;nahları terk edip g&uuml;zel ve hayırlı işler yapmaktır.[3]</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Bakınız: Mekarim Şirazi, Nasir, Tefsir-i Numune, C.5, S. 78-79, Dar&rsquo;ul Kutubil İslamiye</p>\r\n\r\n<p>\r\n	[2] Tabatabai, Seyit Muhammed H&uuml;seyin, El-Mizan fi Tefsir&rsquo;il Kuran, C.6, S.12, Defter&rsquo;i İntişarat&rsquo;i İslami, Kum, 1417 h.k</p>\r\n\r\n<p>\r\n	[3] Tabersi, Mecme&rsquo;ul Beyan fi Tefsir&rsquo;il Kuran, C.3, S.372, Nasir H&uuml;srev, Tahran, 1372 h.ş</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Bu ayette takvanın tekrarlanması hususunda m&uuml;fessirler arasında g&ouml;r&uuml;ş farklılıkları vardır. Bazıları bunun tekit anlamında kullanıldığını savunur. Zira takva, iman ve salih amelin &ouml;nemi bu konular &uuml;zerinde ciddi şekilde durmayı, tekrarı ve tekit&rsquo;i icap eder.\r\n\r\n	\r\n		Bir gurup, bu vurgulamanın sebebinin bu merhalelerinin ger&ccedil;ek takva ile olan yakınlık ve birlikteliğinden olduğunu ve ayrıca bu merhalelerde din dışı herhangi bir garezin olmaması gerektiğini s&ouml;yler.\r\n\r\n	\r\n		Bazıları da ilk takvadan maksadın haram kılındıktan sonra i&ccedil;kiden uzak durmak olduğuna, ikinci takvanın i&ccedil;kiyi terk etmekte sağlam ve sabitkadem olmak olduğuna ve &uuml;&ccedil;&uuml;nc&uuml; takvanın ise b&uuml;t&uuml;n g&uuml;nahları terk edip g&uuml;zel amel işlemek olduğuna inanırlar.','&nbsp;Takvanın bu ayette tekrarı konusunda m&uuml;fessirler arasında g&ouml;r&uuml;ş ayrılıkları mevcuttur. Bazıları bunun tekit ve vurgulama olduğunu savunmuşlardır. &Ccedil;&uuml;nk&uuml; takva, iman ve salih amelin &ouml;nemi bu konu &uuml;zerinden ciddi bir eğilim g&ouml;stermeye ve vurgulamaya sebep olmaktadır. Ama diğer bir gurup m&uuml;fessir, bu &uuml;&ccedil; c&uuml;mleden her birinin birazdan işaret edeceğimiz &uuml;zere bir hakikate sahip olduğu inancına sahiptir.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; İlk olarak zikredilen &ldquo;Takva&rdquo; dan kasıt insanın i&ccedil;erisinde oluşan mesuliyet hissidir. Bu his insanı din hakkında araştırma ve incelemeye, Peygamber&rsquo;in (s.a.a) mucizeleri &uuml;zerinde d&uuml;ş&uuml;nmeye ve hak konusunda araştırmalara iter. Bunun neticesi ise iman ve salih ameldir. Diğer bir tabirle insanda takvanın bir merhalesi mevcut olmadığı m&uuml;ddet&ccedil;e hak hususunda araştırma ve inceleme yapma fikrine kapılamaz. Yukarıdaki ayette ilk olarak takvadan bahsederken aslında bu merhaleden bahsetmektedir. Bunun da ayetin başlangıcı olan &quot;لَیسَ عَلَى الَّذِینَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ ...&quot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; ile aykırı bir y&ouml;n&uuml; yoktur.&nbsp; Zira ayetin başlangıcındaki iman, zahiri y&ouml;nden teslim olma manasına gelebilir. Ama takvadan sonra ortaya &ccedil;ıkan iman, ger&ccedil;ek imandır.\r\n\r\n\r\n	İkinci defada s&ouml;z konusu edilen takva ise insanın batınına n&uuml;fuz eden bir takvadır ve etkisi daha derindir. Neticesinde iman, kalbe yerleşmiş ve sabit kalmıştır ki salih amel de onun bir par&ccedil;asıdır. Bu sebeple ikinci c&uuml;mlede imanı zikrettikten sonra salih amel hususunda bir şey belirtilmemiştir. Yalnızca &quot;ثُمَّ اتَّقَوْا وَ آمَنُوا ...&quot;. yani bu iman o kadar n&uuml;fuz etmiş ve sabitlenmiştir ki akabinde salih amelin zikredilmesine ihtiya&ccedil; kalmamıştır. &Uuml;&ccedil;&uuml;nc&uuml; merhalede s&ouml;z&uuml; ge&ccedil;en takvadan maksat, en &acirc;l&acirc; ve y&uuml;ce dereceye ulaşmış takvadır. &Ouml;yle ki kesin olan g&ouml;revlerin yerine getirilmesinin yanı sıra, ihsana yani hatta farz kılınmayan işlerde iyilik etmeye davet vardır.\r\n\r\n\r\n	Kısacası bu &uuml;&ccedil; takvadan her biri mesuliyet hissi ve sakınma merhalesine işarettir. Başlangı&ccedil; merhalesi, orta merhale ve son merhale olarak ayrılır. Her biri ayette yer alan mana ve maksadı anlamaya y&ouml;nelik bir belirti taşımaktadır.[1]\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Bu kelimenin &uuml;&ccedil; defa tekrarlanmasının ve Allah&rsquo;ın &uuml;&ccedil; merhaleyi yani iman, salih amel ve iyilik etmenin takvaya koşul saymasının nedeni, bu merhalelerin ger&ccedil;ek takvayla birlikteliğine vurgu yapmasıdır. Bununla birlikte bu merhalelerde din dışı bir garez ve hedef g&ouml;zetilmemesindendir.\r\n\r\n\r\n	Buna binaen &quot;لَیسَ عَلَى الَّذِینَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ جُناحٌ فِیما طَعِمُوا ...&quot; ayetinden kasıt, iman edip salih amel işleyenlere iman etmeden &ouml;nce haram işlere m&uuml;rtekip olmalarından dolayı bir g&uuml;nahın olmadığıdır. Ama bunun şartı da iman ve salih amel işlemenin hayatının b&uuml;t&uuml;n d&ouml;nemlerine h&acirc;kim olması ve farzları yerine getirme ve g&uuml;nahlardan ka&ccedil;ınmadır. Bu faziletlere sahip olmakla eğer haram h&uuml;km&uuml; taşıyan ayetin n&uuml;zul&uuml;nden &ouml;nce, bazı haramlardan haberdar olmadan &ouml;nce veya ayetin manasını anlamadan &ouml;nce Şeytan&rsquo;ın işi olan bu &ccedil;irkinliklere m&uuml;ptela olmuşsa onlara bir g&uuml;nah yoktur. Allah&rsquo;u Te&acirc;l&acirc; da onların ge&ccedil;miş g&uuml;nahlarını affetmiştir.[2]\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Birinci takvadan maksat, haram oluşu belli olduktan sonra i&ccedil;ki i&ccedil;mekten uzaklaşmak; ikinci takvadan maksat i&ccedil;kiyi terk etme de kararlı ve sabitkadem olmak ve &uuml;&ccedil;&uuml;nc&uuml; takvadan maksat ise b&uuml;t&uuml;n g&uuml;nahları terk edip g&uuml;zel ve hayırlı işler yapmaktır.[3]\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Bakınız: Mekarim Şirazi, Nasir, Tefsir-i Numune, C.5, S. 78-79, Dar&rsquo;ul Kutubil İslamiye\r\n\r\n\r\n	[2] Tabatabai, Seyit Muhammed H&uuml;seyin, El-Mizan fi Tefsir&rsquo;il Kuran, C.6, S.12, Defter&rsquo;i İntişarat&rsquo;i İslami, Kum, 1417 h.k\r\n\r\n\r\n	[3] Tabersi, Mecme&rsquo;ul Beyan fi Tefsir&rsquo;il Kuran, C.3, S.372, Nasir H&uuml;srev, Tahran, 1372 h.ş\r\n\r\n\r\n	&nbsp;'),(104,'tr108','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		&Acirc;lem daima bir değişim i&ccedil;erisindedir. Eşyanın (maddenin) &ouml;zellikleri de etki tepkilerden dolayı değişkenlik g&ouml;stermektedir. Hatta bilim adamları yanmayan bir maddeyi &uuml;zerinde değişiklikler yaratarak yeni bir unsur yani yanıcı bir madde elde edebilirler. İnsanın b&ouml;yle bir yeteneğe ulaştığı şu halde acaba varlık &acirc;leminin Rabbi&rsquo;nin Şeytan&rsquo;ı oluşturan unsurlarda k&uuml;&ccedil;&uuml;k değişiklikler yaparak Onu Cehennem ateşinde yakabileceği hususunda ş&uuml;phe var mıdır?</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Cevap olarak &ouml;ncelikle bu alanda her ne kadar senet a&ccedil;ısından ş&uuml;pheler olsa da anlatılan bir &ouml;yk&uuml; vardır. Ama her hal&uuml;karda orada verilen cevap mantıklı olup sizin sorunuzla da alakalıdır:</p>\r\n\r\n<p>\r\n	Behl&uuml;l&rsquo;&uuml;n de katıldığı bir toplantıda zamanın ilim ehlinden biri bu soruyu y&ouml;neltmişti. Bir m&uuml;ddet sonra Behl&uuml;l, bir sıva par&ccedil;asını şahsın alnına fırlattı ve başını yaralayarak kana buladı. Onun itirazının cevabında ise &ldquo;Acaba bu sıva par&ccedil;ası toprak değil mi ve sen topraktan yaratılmadın mı? Ateş başka bir ateşi yakamazsa nasıl olur da bir toprak par&ccedil;ası başka bir toprağa zarar verebilir? &rdquo; dedi.[1]</p>\r\n\r\n<p>\r\n	Buna binaen, dikkat buyurun ki insan toprak olmasa da topraktan yaratılmıştır. Şeytan da ateş olmadığı gibi ateşten yaratılmıştır. Toprak nasıl insana zarar verebiliyorsa ateşin de Şeytan&rsquo;a zarar vermesi muhal ve akıl almaz bir şey değildir. &Ouml;yle ki bir&ccedil;ok &ouml;rnek vardır ki aynı kaynaktan olmalarına rağmen bir diğerine olumsuz etki bırakan ve zarar veren maddeler mevcuttur ve ayrıca bazı maddelerin &ouml;zellikleri onlarda k&uuml;&ccedil;&uuml;k bir değişiklikle tamamen tersine d&ouml;nmektedir. L&uuml;tfen aşağıda belirtilenlere dikkat ediniz:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Buzun sudan oluştuğunu hepimiz biliriz ve kaynar su da suyun kendisidir. Onların molek&uuml;ler bileşiminde en k&uuml;&ccedil;&uuml;k bir farklılık bulunmamaktadır. Ama buzu kaynar suya yaklaştırdığımızda zarar g&ouml;rerek zamanla ortadan kaybolur.<br />\r\n	&nbsp;&nbsp;&nbsp; Bizden ateşin d&uuml;şmanını sorsalar ve nasıl onunla m&uuml;cadele edeceğimizi sorsalar, ş&uuml;phesiz cevaben su diyeceğiz. Suyun alev alması, ateşin alev almasından daha şaşılacak bir durumdur! Şunu bilmekte fayda var ki eğer suyu kataliz&ouml;r eşliğinde elektrik akımına maruz bırakırsak, onu oluşturan molek&uuml;llere yani Oksijen ve Hidrojen&rsquo;e ayırmış oluruz. Bu her iki unsuru da ayrı tutarak onlara ateşi yaklaştırırsak Oksijen&rsquo;in alev aldığını ve Hidrojen&rsquo;in ise patladığını g&ouml;r&uuml;r&uuml;z. Bundan daha ilgin&ccedil; olanı ise Allah&rsquo;ın, Kuran-ı Kerim&rsquo;de bu iki olaya işaret etmiş olması ve kıyamet alametlerinin beyanında o g&uuml;nde denizlerin alev alacağını[2] ve başka bir yerde ise denizlerin patlayacağı haberini bildirmesidir.[3] Ge&ccedil;mişte suyu oluşturan unsurlardan haberdar olmayan bazı m&uuml;fessirler, suyun alev almasının şaşılacak bir durum olduğuna ve takriben muhal olduğuna inanmışlardır. Bu bağlamda bu ayetler hakkında &ccedil;eşitle tevcihlerde bulunmuşlardır.[4] Elbette İmam Ali (a.s)&rsquo;dan nakledilen bir rivayette İmam (a.s), bir Yahudi&rsquo;den sormaktadır ki: &ldquo;Cehennem nerededir?&rdquo; Yahudi ise İmam&rsquo;a (a.s) &ldquo;Denizde&rdquo; diye yanıt verir. Ali (a.s) onun s&ouml;z&uuml;n&uuml; destekleyerek onun doğru s&ouml;ylediğini buyurmuştur.[5]<br />\r\n	&nbsp;&nbsp;&nbsp; B&uuml;t&uuml;n bitkiler fotosentez ile yani g&uuml;neş ışınlarının yardımıyla (ateşten oluşan) yetişmekteler. Hatta g&uuml;n&uuml;m&uuml;zde seralarda sadece su ve ışıktan faydalanarak toprağa dahi ihtiya&ccedil; duymadan bitki yetiştirmekteler. Şu halde sorumuz şudur ki ateş ve sudan terkip olunan bu bitkileri ateşin oluşturduğu hararete tabi tutarsak acaba onlara zarar vermez mi?<br />\r\n	&nbsp;&nbsp;&nbsp; G&ouml;ky&uuml;z&uuml;nde uydular vasıtasıyla dağılan &ccedil;eşitli dalgalar mevcuttur. Radyo, televizyon, uydu bağlantılı telefon ve diğer iletişim ara&ccedil;larının istasyonları gibi. Ortak bir form&uuml;le sahip olan bu ara&ccedil;ların tek farkı frekans ve dalga boyutu d&uuml;zeyindedir.</p>\r\n\r\n<p>\r\n	Bu sebepten &ouml;t&uuml;r&uuml;, t&uuml;m bunlar birbirine etki edebileceği gibi birbirlerinin işlevlerini de bozabilirler. Daha &ouml;nce duymuş olduğunuz elektronik savaş bu &ouml;zellikler kullanılarak ger&ccedil;ekleşebilir. Acaba aklınıza dalgaların başka dalgalara nasıl zarar verebileceği sorusu gelmedi mi?</p>\r\n\r\n<p>\r\n	G&uuml;n&uuml;m&uuml;zde fizikte madde ve enerjinin asla yok olmadığı sadece bir durumdan başka bir duruma d&ouml;n&uuml;şt&uuml;ğ&uuml; y&ouml;n&uuml;nde bir kanun vardır. Bu delile dayanarak, bir madde veya enerji onda oluşan değişimlerle farklı &ouml;zellikler kazanır. Bir g&uuml;n ateşi s&ouml;nd&uuml;rme &ouml;zelliğine sahip olan su, bazı değişikliklere uğrayarak ateşleme yapma ve alev alma ve patlama gibi olumlu etkiler g&ouml;stermektedir.</p>\r\n\r\n<p>\r\n	Tabiat &acirc;leminde bu t&uuml;r hayret verici &ouml;zellikler yaratan y&uuml;ce Allah kolayca, ateşten yaratılan Şeytan&rsquo;ı kendi irade ve Şeytan&rsquo;ın &ouml;zelliklerinde uygulayacağı k&uuml;&ccedil;&uuml;k eylemlerle veya alevlenebilen bir maddeye d&ouml;n&uuml;şt&uuml;rerek Cehennem ateşinde yakabilir.</p>\r\n\r\n<p>\r\n	&quot;إن ذلک علی الله یسیر&quot;؛&nbsp; ve ş&uuml;phesiz bu Allah&rsquo;a kolaydır.[6]&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] H&uuml;seyni Şah Abdul Azimi, H&uuml;seyin, Tefsir-i İsna Aşeri, C. 4, S. 28, İntişarat-i Misak, Tahran, 1363 h.ş</p>\r\n\r\n<p>\r\n	[2] Tekvin suresi, 6 ، &quot;و إذا البحار سجّرت&quot;</p>\r\n\r\n<p>\r\n	[3] İnfitar Suresi, 3 &quot;و إذا البحار فجّرت&quot;.</p>\r\n\r\n<p>\r\n	[4] Girtabi, Muhammed b. Ahmet, El-Cami&rsquo;ul Ahkam&rsquo;il Kuran, C. 20, S. 231, İntişarat-i Nasir H&uuml;srev, Tahran, 1364 h.ş</p>\r\n\r\n<p>\r\n	[5] Taberi, Muhammed b. Cureyr, Cemi&rsquo;ul Beyan fi Tefsir&rsquo;il Kuran, C. 30, S. 43, Dar&rsquo;ul Marifet, Beyrut, 1412 h.k</p>\r\n\r\n<p>\r\n	[6] Hac suresi, 70</p>\r\n','&Acirc;lem daima bir değişim i&ccedil;erisindedir. Eşyanın (maddenin) &ouml;zellikleri de etki tepkilerden dolayı değişkenlik g&ouml;stermektedir. Hatta bilim adamları yanmayan bir maddeyi &uuml;zerinde değişiklikler yaratarak yeni bir unsur yani yanıcı bir madde elde edebilirler. İnsanın b&ouml;yle bir yeteneğe ulaştığı şu halde acaba varlık &acirc;leminin Rabbi&rsquo;nin Şeytan&rsquo;ı oluşturan unsurlarda k&uuml;&ccedil;&uuml;k değişiklikler yaparak Onu Cehennem ateşinde yakabileceği hususunda ş&uuml;phe var mıdır?','&nbsp;Cevap olarak &ouml;ncelikle bu alanda her ne kadar senet a&ccedil;ısından ş&uuml;pheler olsa da anlatılan bir &ouml;yk&uuml; vardır. Ama her hal&uuml;karda orada verilen cevap mantıklı olup sizin sorunuzla da alakalıdır:\r\n\r\n\r\n	Behl&uuml;l&rsquo;&uuml;n de katıldığı bir toplantıda zamanın ilim ehlinden biri bu soruyu y&ouml;neltmişti. Bir m&uuml;ddet sonra Behl&uuml;l, bir sıva par&ccedil;asını şahsın alnına fırlattı ve başını yaralayarak kana buladı. Onun itirazının cevabında ise &ldquo;Acaba bu sıva par&ccedil;ası toprak değil mi ve sen topraktan yaratılmadın mı? Ateş başka bir ateşi yakamazsa nasıl olur da bir toprak par&ccedil;ası başka bir toprağa zarar verebilir? &rdquo; dedi.[1]\r\n\r\n\r\n	Buna binaen, dikkat buyurun ki insan toprak olmasa da topraktan yaratılmıştır. Şeytan da ateş olmadığı gibi ateşten yaratılmıştır. Toprak nasıl insana zarar verebiliyorsa ateşin de Şeytan&rsquo;a zarar vermesi muhal ve akıl almaz bir şey değildir. &Ouml;yle ki bir&ccedil;ok &ouml;rnek vardır ki aynı kaynaktan olmalarına rağmen bir diğerine olumsuz etki bırakan ve zarar veren maddeler mevcuttur ve ayrıca bazı maddelerin &ouml;zellikleri onlarda k&uuml;&ccedil;&uuml;k bir değişiklikle tamamen tersine d&ouml;nmektedir. L&uuml;tfen aşağıda belirtilenlere dikkat ediniz:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Buzun sudan oluştuğunu hepimiz biliriz ve kaynar su da suyun kendisidir. Onların molek&uuml;ler bileşiminde en k&uuml;&ccedil;&uuml;k bir farklılık bulunmamaktadır. Ama buzu kaynar suya yaklaştırdığımızda zarar g&ouml;rerek zamanla ortadan kaybolur.\r\n	&nbsp;&nbsp;&nbsp; Bizden ateşin d&uuml;şmanını sorsalar ve nasıl onunla m&uuml;cadele edeceğimizi sorsalar, ş&uuml;phesiz cevaben su diyeceğiz. Suyun alev alması, ateşin alev almasından daha şaşılacak bir durumdur! Şunu bilmekte fayda var ki eğer suyu kataliz&ouml;r eşliğinde elektrik akımına maruz bırakırsak, onu oluşturan molek&uuml;llere yani Oksijen ve Hidrojen&rsquo;e ayırmış oluruz. Bu her iki unsuru da ayrı tutarak onlara ateşi yaklaştırırsak Oksijen&rsquo;in alev aldığını ve Hidrojen&rsquo;in ise patladığını g&ouml;r&uuml;r&uuml;z. Bundan daha ilgin&ccedil; olanı ise Allah&rsquo;ın, Kuran-ı Kerim&rsquo;de bu iki olaya işaret etmiş olması ve kıyamet alametlerinin beyanında o g&uuml;nde denizlerin alev alacağını[2] ve başka bir yerde ise denizlerin patlayacağı haberini bildirmesidir.[3] Ge&ccedil;mişte suyu oluşturan unsurlardan haberdar olmayan bazı m&uuml;fessirler, suyun alev almasının şaşılacak bir durum olduğuna ve takriben muhal olduğuna inanmışlardır. Bu bağlamda bu ayetler hakkında &ccedil;eşitle tevcihlerde bulunmuşlardır.[4] Elbette İmam Ali (a.s)&rsquo;dan nakledilen bir rivayette İmam (a.s), bir Yahudi&rsquo;den sormaktadır ki: &ldquo;Cehennem nerededir?&rdquo; Yahudi ise İmam&rsquo;a (a.s) &ldquo;Denizde&rdquo; diye yanıt verir. Ali (a.s) onun s&ouml;z&uuml;n&uuml; destekleyerek onun doğru s&ouml;ylediğini buyurmuştur.[5]\r\n	&nbsp;&nbsp;&nbsp; B&uuml;t&uuml;n bitkiler fotosentez ile yani g&uuml;neş ışınlarının yardımıyla (ateşten oluşan) yetişmekteler. Hatta g&uuml;n&uuml;m&uuml;zde seralarda sadece su ve ışıktan faydalanarak toprağa dahi ihtiya&ccedil; duymadan bitki yetiştirmekteler. Şu halde sorumuz şudur ki ateş ve sudan terkip olunan bu bitkileri ateşin oluşturduğu hararete tabi tutarsak acaba onlara zarar vermez mi?\r\n	&nbsp;&nbsp;&nbsp; G&ouml;ky&uuml;z&uuml;nde uydular vasıtasıyla dağılan &ccedil;eşitli dalgalar mevcuttur. Radyo, televizyon, uydu bağlantılı telefon ve diğer iletişim ara&ccedil;larının istasyonları gibi. Ortak bir form&uuml;le sahip olan bu ara&ccedil;ların tek farkı frekans ve dalga boyutu d&uuml;zeyindedir.\r\n\r\n\r\n	Bu sebepten &ouml;t&uuml;r&uuml;, t&uuml;m bunlar birbirine etki edebileceği gibi birbirlerinin işlevlerini de bozabilirler. Daha &ouml;nce duymuş olduğunuz elektronik savaş bu &ouml;zellikler kullanılarak ger&ccedil;ekleşebilir. Acaba aklınıza dalgaların başka dalgalara nasıl zarar verebileceği sorusu gelmedi mi?\r\n\r\n\r\n	G&uuml;n&uuml;m&uuml;zde fizikte madde ve enerjinin asla yok olmadığı sadece bir durumdan başka bir duruma d&ouml;n&uuml;şt&uuml;ğ&uuml; y&ouml;n&uuml;nde bir kanun vardır. Bu delile dayanarak, bir madde veya enerji onda oluşan değişimlerle farklı &ouml;zellikler kazanır. Bir g&uuml;n ateşi s&ouml;nd&uuml;rme &ouml;zelliğine sahip olan su, bazı değişikliklere uğrayarak ateşleme yapma ve alev alma ve patlama gibi olumlu etkiler g&ouml;stermektedir.\r\n\r\n\r\n	Tabiat &acirc;leminde bu t&uuml;r hayret verici &ouml;zellikler yaratan y&uuml;ce Allah kolayca, ateşten yaratılan Şeytan&rsquo;ı kendi irade ve Şeytan&rsquo;ın &ouml;zelliklerinde uygulayacağı k&uuml;&ccedil;&uuml;k eylemlerle veya alevlenebilen bir maddeye d&ouml;n&uuml;şt&uuml;rerek Cehennem ateşinde yakabilir.\r\n\r\n\r\n	&quot;إن ذلک علی الله یسیر&quot;؛&nbsp; ve ş&uuml;phesiz bu Allah&rsquo;a kolaydır.[6]&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] H&uuml;seyni Şah Abdul Azimi, H&uuml;seyin, Tefsir-i İsna Aşeri, C. 4, S. 28, İntişarat-i Misak, Tahran, 1363 h.ş\r\n\r\n\r\n	[2] Tekvin suresi, 6 ، &quot;و إذا البحار سجّرت&quot;\r\n\r\n\r\n	[3] İnfitar Suresi, 3 &quot;و إذا البحار فجّرت&quot;.\r\n\r\n\r\n	[4] Girtabi, Muhammed b. Ahmet, El-Cami&rsquo;ul Ahkam&rsquo;il Kuran, C. 20, S. 231, İntişarat-i Nasir H&uuml;srev, Tahran, 1364 h.ş\r\n\r\n\r\n	[5] Taberi, Muhammed b. Cureyr, Cemi&rsquo;ul Beyan fi Tefsir&rsquo;il Kuran, C. 30, S. 43, Dar&rsquo;ul Marifet, Beyrut, 1412 h.k\r\n\r\n\r\n	[6] Hac suresi, 70'),(105,'tr109','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Yukarıda sorulan sorunun fıkh&icirc; cevabını talep ettiğiniz i&ccedil;in taklit mercilerin b&uuml;rolarından bu konu hakkında y&ouml;nelttiğimiz soruya şu şekilde cevap verilmiştir:</p>\r\n\r\n	<ol dir=\"ltr\">\r\n		<li style=\"text-align: justify;\" value=\"NaN\">\r\n			<strong>Hz. Ayetullah El-Uzma Hamanei&rsquo;nin B&uuml;rosu:</strong></li>\r\n	</ol>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Yapma sa&ccedil; eğer deriye tutturma (yapıştırma) şeklinde olursa gus&uuml;l i&ccedil;in &ccedil;ıkarılması gerekir. Ama deriye dikilmiş ise ve sa&ccedil;ın &ouml;n&uuml;nden &ccedil;ıkarılması zorluk getiriyorsa ( genelde tahamm&uuml;l etmek &ccedil;ok zor ise) onunla gus&uuml;l alınabilir.</p>\r\n\r\n	<ol dir=\"ltr\">\r\n		<li style=\"text-align: justify;\" value=\"NaN\">\r\n			<strong>Hz. Ayetullah El-Uzma Mekarim Şirazi:</strong></li>\r\n	</ol>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Zorluk yaşandığı durumlarda peruğun &uuml;zerine mesh edebilirsiniz.</p>\r\n</div>\r\n','','Yukarıda sorulan sorunun fıkh&icirc; cevabını talep ettiğiniz i&ccedil;in taklit mercilerin b&uuml;rolarından bu konu hakkında y&ouml;nelttiğimiz soruya şu şekilde cevap verilmiştir:\r\n\r\n	\r\n		\r\n			Hz. Ayetullah El-Uzma Hamanei&rsquo;nin B&uuml;rosu:\r\n	\r\n\r\n	\r\n		Yapma sa&ccedil; eğer deriye tutturma (yapıştırma) şeklinde olursa gus&uuml;l i&ccedil;in &ccedil;ıkarılması gerekir. Ama deriye dikilmiş ise ve sa&ccedil;ın &ouml;n&uuml;nden &ccedil;ıkarılması zorluk getiriyorsa ( genelde tahamm&uuml;l etmek &ccedil;ok zor ise) onunla gus&uuml;l alınabilir.\r\n\r\n	\r\n		\r\n			Hz. Ayetullah El-Uzma Mekarim Şirazi:\r\n	\r\n\r\n	\r\n		Zorluk yaşandığı durumlarda peruğun &uuml;zerine mesh edebilirsiniz.',''),(106,'tr110','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Kur&rsquo;an&rsquo;da hidayeti muttakiler i&ccedil;in bilen ayetler karşısında Kur&rsquo;an-ı Kerim&rsquo;de hidayet, zikir ve semavi kitaplar ve Kur&rsquo;an&rsquo;ı t&uuml;m insanlar i&ccedil;in bilen ve bunları salt m&uuml;minlere &ouml;zg&uuml; bilmeyen başka ayetler de mevcuttur. Kur&rsquo;an genel hidayet hakkında ş&ouml;yle buyurmaktadır: Ramazan ayı Kur&rsquo;an&rsquo;ın insanları hidayete erdirmek i&ccedil;in i&ccedil;inde hidayet nişaneleri bulunarak ve hak ile batılı ayıran Kur&rsquo;an&rsquo;ın nazil olduğu aydır. Bu ayetler b&uuml;t&uuml;n&uuml;nden istifade edildiği &uuml;zere semavi kitapların ve &ouml;zellikle Kur&rsquo;an-ı Kerim&rsquo;in hidayete erdirici olması iki t&uuml;rl&uuml;d&uuml;r: Birincisi, t&uuml;m insanları hidayete erdirmek ve uyandırmaktır. İkincisi, muttakileri hidayete erdirmektir. Muttakilerin hidayeti bağlamında da ş&ouml;yle s&ouml;ylemek gerekir: İlk hidayette merhalesinde Kur&rsquo;an&rsquo;a iman etmek gerekli değildir, salt sağlıklı bir fıtrata gerek vardır. İkinci hidayet ise Kur&rsquo;an tarafından ger&ccedil;ekleşir ve birinci hidayetten sonra vuku bulur. Bu a&ccedil;ıklamayla devir eleştirisi giderilir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Kur&rsquo;an-ı Kerim&rsquo;in değişik ayetlerinde bu kutsal kitabın[1] hidayete erdirici &ouml;zelliği muttakilere &ouml;zg&uuml; kılınmıştır[2]. Burada ş&ouml;yle bir ş&uuml;phe ortaya &ccedil;ıkar: Eğer Kur&rsquo;an&rsquo;ın işlevi hidayete erdirmek ise, muttakiler hidayete ermiştir ve esasen hidayete ermiş kimselerin hidayete ermesinin faydası nedir? Kur&rsquo;an ancak muttaki olmayanları hidayete erdirdiği zaman hidayet kitabı olarak adlandırılabilir. Bu ş&uuml;pheye yanıt verme bağlamında iki mukaddimeye dikkat etmeliyiz:</p>\r\n\r\n<p>\r\n	A. Kur&rsquo;an&rsquo;ın hidayet işlevini t&uuml;m insanları kapsadığını belirten ayetlerin varlığı: Bu grup ayetler karşılığında semavi kitaplar ve Kur&rsquo;an&rsquo;ın hidayete erdirici &ouml;zelliği, zikir ve uyarıcı olduğunu t&uuml;m insanlar i&ccedil;in bilen ve bunu salt muttakilere &ouml;zg&uuml; değerlendirmeyen Kur&rsquo;an-ı Kerim&rsquo;de başka ayetler vardır. Y&uuml;ce Allah bu ayetlerde ş&ouml;yle buyuruyor: O, sana Kitab&rsquo;ı hak ve kendisinden &ouml;ncekileri doğrulayıcı olarak indirdi. O, daha &ouml;nce Tevrat&rsquo;ı ve İncil&rsquo;i insanlar i&ccedil;in birer hidayet olarak indirmişti. Furkan&rsquo;ı da indirdi. Ş&uuml;phesiz, Allah&rsquo;ın ayetlerini ink&acirc;r edenler i&ccedil;in şiddetli bir azap vardır. Allah, mutlak g&uuml;&ccedil; sahibidir, intikam sahibidir.[3]Yahut bir başka ayette genel hidayet hakkında Kur&rsquo;an ş&ouml;yle buyuruyor:&nbsp; (O sayılı g&uuml;nler), insanlar i&ccedil;in bir hidayet rehberi, doğru yolun ve hak ile batılı birbirinden ayırmanın apa&ccedil;ık delilleri olarak Kur&rsquo;an&rsquo;ın kendisinde indirildiği Ramazan ayıdır. &Ouml;yle ise i&ccedil;inizden kim bu aya ulaşırsa, onu oru&ccedil;la ge&ccedil;irsin. Kim de hasta veya yolcu olursa, tutamadığı g&uuml;nler sayısınca başka g&uuml;nlerde tutsun. Allah, size kolaylık diler, zorluk dilemez. Bu da sayıyı tamamlamanız ve hidayete ulaştırmasına karşılık Allah&rsquo;ı y&uuml;celtmeniz ve ş&uuml;kretmeniz i&ccedil;indir.[4] Kur&rsquo;an&rsquo;ın zikir olması hakkında da ş&ouml;yle buyuruyor:&ldquo;Bu Kur&rsquo;an, &acirc;lemler i&ccedil;in ancak bir &ouml;ğ&uuml;tt&uuml;r.&rdquo;[5] Kur&rsquo;an&rsquo;ın t&uuml;m insanlar i&ccedil;in uyarıcı olduğu hakkında da ş&ouml;yle buyrulmaktadır: &Acirc;lemlere bir uyarıcı olsun diye kuluna Furk&acirc;n&rsquo;ı indiren Allah&rsquo;ın şanı y&uuml;cedir.[6] O halde bu ayetler b&uuml;t&uuml;n&uuml;nden istifade edildiği &uuml;zere semavi kitaplar ve &ouml;zellikle Kur&rsquo;an-ı Kerim&rsquo;in hidayete erdiriciliği iki t&uuml;rl&uuml;d&uuml;r: Birincisi, t&uuml;m insanları hidayete erdirmek ve onları uyandırmak. İkincisi, muttakiler i&ccedil;in hidayet işlevini g&ouml;rmesi. &Ouml;zetle, Kur&rsquo;an t&uuml;m insanlar i&ccedil;in hidayet işlevi g&ouml;ren bir kitaptır ve &ouml;nyargılı yaklaşmayan herkes ona m&uuml;racaat ettiğinde hidayete erer. Bu konunun delili, bu semavi kitabı doğru yolda y&uuml;r&uuml;mek istemeye dair irade g&ouml;steren her bireyi hidayete erdireceğini belirten Kur&rsquo;an ayetleridir.[7] Yahut Kur&rsquo;an&rsquo;ın iniş sebebi kalbi diri ve sağlıklı fıtrat sahibi olanların ondan istifade etmesi ve zorbalar i&ccedil;in de h&uuml;cceti tamamlamak olarak değerlendirilebilir.[8] &Ouml;te taraftan Kur&rsquo;an&rsquo;ın hidayete erdirme işlevi halkın geneliyle sınırlı değildir; muttaki ve m&uuml;minlerin hidayetten bir nasiplerinin olmaması diye bir şey s&ouml;z konusu değildir. Onlar i&ccedil;in &uuml;st&uuml;n bir hidayet vardır.</p>\r\n\r\n<p>\r\n	B. Kur&rsquo;an &ouml;ğretilerinde muttakiler i&ccedil;in iki t&uuml;rl&uuml; hidayet vardır:</p>\r\n\r\n<p>\r\n	Kur&rsquo;an ayetlerinden istifade edildiği &uuml;zere k&acirc;fir ve m&uuml;nafıklar iki dalalet ve sapıklığa sahiptirler. Aynı şekilde muttaki ve m&uuml;minler de iki t&uuml;rl&uuml; hidayete sahiptirler. Kur&rsquo;an ayetlerinde belirtilmiş olan m&uuml;nafıkların dalalet ve sapıklıklarının birincisi onların k&uuml;f&uuml;r ve nifaka sapmak gibi k&ouml;t&uuml; &ouml;zellikler ile nitelenmelerine neden olan ilk dalalet ve k&ouml;rl&uuml;kt&uuml;r. İkincisi ise onların dalalet ve k&ouml;rl&uuml;klerini artıran dalalet ve k&ouml;rl&uuml;kt&uuml;r. Kur&rsquo;an m&uuml;nafıklar hakkında ş&ouml;yle buyurmaktadır: Kalplerinde m&uuml;nafıklıktan kaynaklanan bir hastalık vardır. Allah da onların hastalıklarını artırmıştır. S&ouml;yledikleri yalana karşılık da onlara elem dolu bir azap vardır.[9]Y&uuml;ce Allah birinci hastalığı m&uuml;nafıkların kendilerine, onların ikinci hastalığını ise kendine isnat etmektedir. Hidayet hakkında da durum bundan ibarettir. İlk hidayet Kur&rsquo;an&rsquo;a iman etmeyi gerekli kılmayan hidayettir. B&ouml;yle bir hidayet i&ccedil;in sağlıklı bir fıtratın varlığı yeterlidir. Lakin ikinci hidayet Kur&rsquo;an tarafından ger&ccedil;ekleşir ve ilk hidayet &uuml;zerine inşa edilir. Bakara suresinin ikinci ayetinde ş&ouml;yle buyurulur: Bu, kendisinde ş&uuml;phe olmayan kitaptır. Allah&rsquo;a karşı gelmekten sakınanlar i&ccedil;in yol g&ouml;stericidir.[10] Ardından ayet muttakilerin &ouml;zelliklerini sayar ve takvayı tanıtan &ouml;zellikler olarak salt beş sıfata değinir. Bu sıfatlar gaybe iman etmek, namaz kılmak, Allah&rsquo;ın verdiği şeylerde infak etmek, Allah&rsquo;ın peygamberlere nazil ettiği şeylere iman etmek ve ahirete kesin bilgiyle inanmaktan ibarettir. Allame Tabatabai bazen zihne gelen devir eleştirine cevap olarak ş&ouml;yle der: &ldquo;Onlar, ancak y&uuml;ce Allah tarafından verilen bir hidayet sayesinde muttaki ve belirtilen beş sıfata sahip olmuşlardır. Burada y&uuml;ce Allah kendi kitabını ş&ouml;yle tanımlar: Bu kitap, muttakiler i&ccedil;in hidayettir. O halde kitabın hidayetinin belirtilen beş sıfatı peşinden getiren hidayetten farklı olduğunu ve muttakilerin iki hidayete sahip olduklarını anlamaktayız. Birincisi, sayesinde muttaki oldukları ilk hidayettir ve ikincisi ise taşıdıkları takva sebebiyle y&uuml;ce Allah&rsquo;ın kendilerine bahşettiği ikinci hidayettir.&rdquo;[11]</p>\r\n\r\n<p>\r\n	Başka bir ifadeyle; ilk hidayet Kur&rsquo;an&rsquo;dan &ouml;ncedir; yani şahıs hak ve hakikat karşısında inat&ccedil;ılık yapmaz ve insaflıca insanoğlunun acizlik ve g&uuml;&ccedil;s&uuml;zl&uuml;ğ&uuml;n&uuml; ikrar ederse, b&ouml;yle bir şahıs en sonda kendi duyuları dışında kalan bir varlığa iman edebilir. Bu varlık, insanın ve evredeki her şeyin varlığının kendisine istinat edildiği varlıktır. Fıtratı sağlıklı olan her şahıs b&ouml;yle gaybi bir varlığa iman ettikten ve onu kabullendikten sonra ş&ouml;yle d&uuml;ş&uuml;n&uuml;r: Bir anlığına bile varlıkların ihtiyacından gafil olmayan ve her varlık i&ccedil;in benzersiz bir şefkat g&ouml;steren bu &ouml;zne nasıl kullarının hidayetinden gafil kalabilir ve yok edici amellerden ve helak edici ahlaktan kurtuluş yolunu onlara g&ouml;stermeyebilir? Kendinden sorduğu bu soru ve bu sorudan doğan diğer sorular tevhit, n&uuml;b&uuml;vvet ve ahiret meselesini ortaya &ccedil;ıkarır ve b&ouml;yle bir şahıs neticede s&ouml;z konusu &ouml;zne karşısında eğilmeyi kendine gerekli g&ouml;r&uuml;r. &Ccedil;&uuml;nk&uuml; O, kendisinin ve evrendeki her şeyin yaratıcısı ve rabbidir. Aynı şekilde O&rsquo;nun hidayetini aramakla kendini y&uuml;k&uuml;ml&uuml; sayar ve O&rsquo;nun hidayetine erdiğinde bu hidayeti diriltmek ve dini yaymak yolunda t&uuml;m mal, makam, ilim ve erdemini kullanır. Bu belirtilen namaz ve infaktan ibarettir. Lakin bu Kur&rsquo;an&rsquo;daki namaz ve zek&acirc;t değildir; &ccedil;&uuml;nk&uuml; s&ouml;ylediklerimiz b&uuml;t&uuml;n bunları kendi fıtratında bulan ve sağlıklı bir fıtrata sahip olan kimse hakkındadır. B&ouml;yle bir insanın fıtratı namaz ve zek&acirc;tı kendisi i&ccedil;in vazife g&ouml;r&uuml;r ve kendisi de fıtratından bunu kabul eder.[12]O halde y&uuml;ce Allah&rsquo;ın Kur&rsquo;an&icirc; hidayetin altyapısı olarak karar kıldığı bu beş sıfatın sağlıklı bir fıtrat tarafından insanda icat edilen sıfatlar olduğu ortaya &ccedil;ıkmaktadır. İlgili ayetlerde b&ouml;yle bir fıtrata sahip olanlara yakın zamanda Kur&rsquo;an aracılığıyla hidayete erdirilecekleri vaat edilmektedir. Elbette bu hidayet fıtri hidayetlerine ek olacaktır. O halde belirtilen beş amel iki hidayet arasında yer alır. Yani bu amellerden &ouml;nceki hidayet ile bu amellerden sonraki hidayet arasında bulunur. Doğru inan&ccedil; ve salih ameller iki hidayet arasındaki vasıtalardır. &Ouml;yle ki fıtrat hidayetinden sonra belirtilen inan&ccedil; ve ameller olmazsa, ikinci hidayet ger&ccedil;ekleşmez. Netice olarak devir problemi ortaya &ccedil;ıkmamaktadır.</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Elbette başka bazı ayetlerde de İncil gibi kutsal kitaplar da muttakiler i&ccedil;in &ouml;ğ&uuml;t ve hidayet kaynağı sayılmıştır. Allah-u Te&acirc;l&acirc; Maide suresinin 46. ayetinde ş&ouml;yle buyurmaktadır: &ldquo;O peygamberlerin izleri &uuml;zere Meryem oğlu İsa&rsquo;yı, &ouml;n&uuml;ndeki Tevrat&rsquo;ı doğrulayıcı olarak g&ouml;nderdik. Ona, i&ccedil;erisinde hidayet ve nur bulunan, &ouml;n&uuml;ndeki Tevrat&rsquo;ı doğrulayan, Allah&rsquo;a karşı gelmekten sakınanlar i&ccedil;in doğru yola iletici ve bir &ouml;ğ&uuml;t olarak İncil&rsquo;i verdik.&rdquo;</p>\r\n\r\n<p>\r\n	[2] Bakara Suresi, 2. ayet; A&rsquo;li İmran Suresi 138. ayet; Nur Suresi, 34. ayet;Nahl Suresi, 89. ayet; Nahl Suresi, 102. ayet;Fussilet Suresi, 44. ayet; Yunus Suresi, 57. ayet.</p>\r\n\r\n<p>\r\n	[3]A&rsquo;li İmran Suresi 3 ve 4. ayet.</p>\r\n\r\n<p>\r\n	[4]Bakara Suresi 185. ayet.</p>\r\n\r\n<p>\r\n	[5] Sad Suresi 87. ayet; Kalem Suresi 52. ayet; Tekvir Suresi 27. ayet.</p>\r\n\r\n<p>\r\n	[6] Furkan Suresi 1. ayet.</p>\r\n\r\n<p>\r\n	[7] Tekvir Suresi 27-28. ayet: &ldquo;إِنْ هُوَ إِلاَّ ذِکْرٌ لِلْعالَمینَ. لِمَنْ شاءَ مِنْکُمْ أَنْ یَسْتَقیم&rlm;&rdquo;.</p>\r\n\r\n<p>\r\n	[8] Yasin Suresi 70. ayet: &ldquo;لِیُنْذِرَ مَنْ کانَ حَیًّا وَ یَحِقَّ الْقَوْلُ عَلَى الْکافِرین&rdquo;.</p>\r\n\r\n<p>\r\n	[9] Bakara Suresi 10. ayet.</p>\r\n\r\n<p>\r\n	[10] Bakara Suresi 2. ayet.</p>\r\n\r\n<p>\r\n	[11]Tabatabai, Muhammed H&uuml;seyin, Terc&uuml;me tefsiri El- Mizan, c. 1, s. 70, Defteri intişaratı İslami, Kum, 1374.</p>\r\n\r\n<p>\r\n	[12] a.g.e, c. 1, s. 71.</p>\r\n','Kur&rsquo;an&rsquo;da hidayeti muttakiler i&ccedil;in bilen ayetler karşısında Kur&rsquo;an-ı Kerim&rsquo;de hidayet, zikir ve semavi kitaplar ve Kur&rsquo;an&rsquo;ı t&uuml;m insanlar i&ccedil;in bilen ve bunları salt m&uuml;minlere &ouml;zg&uuml; bilmeyen başka ayetler de mevcuttur. Kur&rsquo;an genel hidayet hakkında ş&ouml;yle buyurmaktadır: Ramazan ayı Kur&rsquo;an&rsquo;ın insanları hidayete erdirmek i&ccedil;in i&ccedil;inde hidayet nişaneleri bulunarak ve hak ile batılı ayıran Kur&rsquo;an&rsquo;ın nazil olduğu aydır. Bu ayetler b&uuml;t&uuml;n&uuml;nden istifade edildiği &uuml;zere semavi kitapların ve &ouml;zellikle Kur&rsquo;an-ı Kerim&rsquo;in hidayete erdirici olması iki t&uuml;rl&uuml;d&uuml;r: Birincisi, t&uuml;m insanları hidayete erdirmek ve uyandırmaktır. İkincisi, muttakileri hidayete erdirmektir. Muttakilerin hidayeti bağlamında da ş&ouml;yle s&ouml;ylemek gerekir: İlk hidayette merhalesinde Kur&rsquo;an&rsquo;a iman etmek gerekli değildir, salt sağlıklı bir fıtrata gerek vardır. İkinci hidayet ise Kur&rsquo;an tarafından ger&ccedil;ekleşir ve birinci hidayetten sonra vuku bulur. Bu a&ccedil;ıklamayla devir eleştirisi giderilir.','&nbsp;Kur&rsquo;an-ı Kerim&rsquo;in değişik ayetlerinde bu kutsal kitabın[1] hidayete erdirici &ouml;zelliği muttakilere &ouml;zg&uuml; kılınmıştır[2]. Burada ş&ouml;yle bir ş&uuml;phe ortaya &ccedil;ıkar: Eğer Kur&rsquo;an&rsquo;ın işlevi hidayete erdirmek ise, muttakiler hidayete ermiştir ve esasen hidayete ermiş kimselerin hidayete ermesinin faydası nedir? Kur&rsquo;an ancak muttaki olmayanları hidayete erdirdiği zaman hidayet kitabı olarak adlandırılabilir. Bu ş&uuml;pheye yanıt verme bağlamında iki mukaddimeye dikkat etmeliyiz:\r\n\r\n\r\n	A. Kur&rsquo;an&rsquo;ın hidayet işlevini t&uuml;m insanları kapsadığını belirten ayetlerin varlığı: Bu grup ayetler karşılığında semavi kitaplar ve Kur&rsquo;an&rsquo;ın hidayete erdirici &ouml;zelliği, zikir ve uyarıcı olduğunu t&uuml;m insanlar i&ccedil;in bilen ve bunu salt muttakilere &ouml;zg&uuml; değerlendirmeyen Kur&rsquo;an-ı Kerim&rsquo;de başka ayetler vardır. Y&uuml;ce Allah bu ayetlerde ş&ouml;yle buyuruyor: O, sana Kitab&rsquo;ı hak ve kendisinden &ouml;ncekileri doğrulayıcı olarak indirdi. O, daha &ouml;nce Tevrat&rsquo;ı ve İncil&rsquo;i insanlar i&ccedil;in birer hidayet olarak indirmişti. Furkan&rsquo;ı da indirdi. Ş&uuml;phesiz, Allah&rsquo;ın ayetlerini ink&acirc;r edenler i&ccedil;in şiddetli bir azap vardır. Allah, mutlak g&uuml;&ccedil; sahibidir, intikam sahibidir.[3]Yahut bir başka ayette genel hidayet hakkında Kur&rsquo;an ş&ouml;yle buyuruyor:&nbsp; (O sayılı g&uuml;nler), insanlar i&ccedil;in bir hidayet rehberi, doğru yolun ve hak ile batılı birbirinden ayırmanın apa&ccedil;ık delilleri olarak Kur&rsquo;an&rsquo;ın kendisinde indirildiği Ramazan ayıdır. &Ouml;yle ise i&ccedil;inizden kim bu aya ulaşırsa, onu oru&ccedil;la ge&ccedil;irsin. Kim de hasta veya yolcu olursa, tutamadığı g&uuml;nler sayısınca başka g&uuml;nlerde tutsun. Allah, size kolaylık diler, zorluk dilemez. Bu da sayıyı tamamlamanız ve hidayete ulaştırmasına karşılık Allah&rsquo;ı y&uuml;celtmeniz ve ş&uuml;kretmeniz i&ccedil;indir.[4] Kur&rsquo;an&rsquo;ın zikir olması hakkında da ş&ouml;yle buyuruyor:&ldquo;Bu Kur&rsquo;an, &acirc;lemler i&ccedil;in ancak bir &ouml;ğ&uuml;tt&uuml;r.&rdquo;[5] Kur&rsquo;an&rsquo;ın t&uuml;m insanlar i&ccedil;in uyarıcı olduğu hakkında da ş&ouml;yle buyrulmaktadır: &Acirc;lemlere bir uyarıcı olsun diye kuluna Furk&acirc;n&rsquo;ı indiren Allah&rsquo;ın şanı y&uuml;cedir.[6] O halde bu ayetler b&uuml;t&uuml;n&uuml;nden istifade edildiği &uuml;zere semavi kitaplar ve &ouml;zellikle Kur&rsquo;an-ı Kerim&rsquo;in hidayete erdiriciliği iki t&uuml;rl&uuml;d&uuml;r: Birincisi, t&uuml;m insanları hidayete erdirmek ve onları uyandırmak. İkincisi, muttakiler i&ccedil;in hidayet işlevini g&ouml;rmesi. &Ouml;zetle, Kur&rsquo;an t&uuml;m insanlar i&ccedil;in hidayet işlevi g&ouml;ren bir kitaptır ve &ouml;nyargılı yaklaşmayan herkes ona m&uuml;racaat ettiğinde hidayete erer. Bu konunun delili, bu semavi kitabı doğru yolda y&uuml;r&uuml;mek istemeye dair irade g&ouml;steren her bireyi hidayete erdireceğini belirten Kur&rsquo;an ayetleridir.[7] Yahut Kur&rsquo;an&rsquo;ın iniş sebebi kalbi diri ve sağlıklı fıtrat sahibi olanların ondan istifade etmesi ve zorbalar i&ccedil;in de h&uuml;cceti tamamlamak olarak değerlendirilebilir.[8] &Ouml;te taraftan Kur&rsquo;an&rsquo;ın hidayete erdirme işlevi halkın geneliyle sınırlı değildir; muttaki ve m&uuml;minlerin hidayetten bir nasiplerinin olmaması diye bir şey s&ouml;z konusu değildir. Onlar i&ccedil;in &uuml;st&uuml;n bir hidayet vardır.\r\n\r\n\r\n	B. Kur&rsquo;an &ouml;ğretilerinde muttakiler i&ccedil;in iki t&uuml;rl&uuml; hidayet vardır:\r\n\r\n\r\n	Kur&rsquo;an ayetlerinden istifade edildiği &uuml;zere k&acirc;fir ve m&uuml;nafıklar iki dalalet ve sapıklığa sahiptirler. Aynı şekilde muttaki ve m&uuml;minler de iki t&uuml;rl&uuml; hidayete sahiptirler. Kur&rsquo;an ayetlerinde belirtilmiş olan m&uuml;nafıkların dalalet ve sapıklıklarının birincisi onların k&uuml;f&uuml;r ve nifaka sapmak gibi k&ouml;t&uuml; &ouml;zellikler ile nitelenmelerine neden olan ilk dalalet ve k&ouml;rl&uuml;kt&uuml;r. İkincisi ise onların dalalet ve k&ouml;rl&uuml;klerini artıran dalalet ve k&ouml;rl&uuml;kt&uuml;r. Kur&rsquo;an m&uuml;nafıklar hakkında ş&ouml;yle buyurmaktadır: Kalplerinde m&uuml;nafıklıktan kaynaklanan bir hastalık vardır. Allah da onların hastalıklarını artırmıştır. S&ouml;yledikleri yalana karşılık da onlara elem dolu bir azap vardır.[9]Y&uuml;ce Allah birinci hastalığı m&uuml;nafıkların kendilerine, onların ikinci hastalığını ise kendine isnat etmektedir. Hidayet hakkında da durum bundan ibarettir. İlk hidayet Kur&rsquo;an&rsquo;a iman etmeyi gerekli kılmayan hidayettir. B&ouml;yle bir hidayet i&ccedil;in sağlıklı bir fıtratın varlığı yeterlidir. Lakin ikinci hidayet Kur&rsquo;an tarafından ger&ccedil;ekleşir ve ilk hidayet &uuml;zerine inşa edilir. Bakara suresinin ikinci ayetinde ş&ouml;yle buyurulur: Bu, kendisinde ş&uuml;phe olmayan kitaptır. Allah&rsquo;a karşı gelmekten sakınanlar i&ccedil;in yol g&ouml;stericidir.[10] Ardından ayet muttakilerin &ouml;zelliklerini sayar ve takvayı tanıtan &ouml;zellikler olarak salt beş sıfata değinir. Bu sıfatlar gaybe iman etmek, namaz kılmak, Allah&rsquo;ın verdiği şeylerde infak etmek, Allah&rsquo;ın peygamberlere nazil ettiği şeylere iman etmek ve ahirete kesin bilgiyle inanmaktan ibarettir. Allame Tabatabai bazen zihne gelen devir eleştirine cevap olarak ş&ouml;yle der: &ldquo;Onlar, ancak y&uuml;ce Allah tarafından verilen bir hidayet sayesinde muttaki ve belirtilen beş sıfata sahip olmuşlardır. Burada y&uuml;ce Allah kendi kitabını ş&ouml;yle tanımlar: Bu kitap, muttakiler i&ccedil;in hidayettir. O halde kitabın hidayetinin belirtilen beş sıfatı peşinden getiren hidayetten farklı olduğunu ve muttakilerin iki hidayete sahip olduklarını anlamaktayız. Birincisi, sayesinde muttaki oldukları ilk hidayettir ve ikincisi ise taşıdıkları takva sebebiyle y&uuml;ce Allah&rsquo;ın kendilerine bahşettiği ikinci hidayettir.&rdquo;[11]\r\n\r\n\r\n	Başka bir ifadeyle; ilk hidayet Kur&rsquo;an&rsquo;dan &ouml;ncedir; yani şahıs hak ve hakikat karşısında inat&ccedil;ılık yapmaz ve insaflıca insanoğlunun acizlik ve g&uuml;&ccedil;s&uuml;zl&uuml;ğ&uuml;n&uuml; ikrar ederse, b&ouml;yle bir şahıs en sonda kendi duyuları dışında kalan bir varlığa iman edebilir. Bu varlık, insanın ve evredeki her şeyin varlığının kendisine istinat edildiği varlıktır. Fıtratı sağlıklı olan her şahıs b&ouml;yle gaybi bir varlığa iman ettikten ve onu kabullendikten sonra ş&ouml;yle d&uuml;ş&uuml;n&uuml;r: Bir anlığına bile varlıkların ihtiyacından gafil olmayan ve her varlık i&ccedil;in benzersiz bir şefkat g&ouml;steren bu &ouml;zne nasıl kullarının hidayetinden gafil kalabilir ve yok edici amellerden ve helak edici ahlaktan kurtuluş yolunu onlara g&ouml;stermeyebilir? Kendinden sorduğu bu soru ve bu sorudan doğan diğer sorular tevhit, n&uuml;b&uuml;vvet ve ahiret meselesini ortaya &ccedil;ıkarır ve b&ouml;yle bir şahıs neticede s&ouml;z konusu &ouml;zne karşısında eğilmeyi kendine gerekli g&ouml;r&uuml;r. &Ccedil;&uuml;nk&uuml; O, kendisinin ve evrendeki her şeyin yaratıcısı ve rabbidir. Aynı şekilde O&rsquo;nun hidayetini aramakla kendini y&uuml;k&uuml;ml&uuml; sayar ve O&rsquo;nun hidayetine erdiğinde bu hidayeti diriltmek ve dini yaymak yolunda t&uuml;m mal, makam, ilim ve erdemini kullanır. Bu belirtilen namaz ve infaktan ibarettir. Lakin bu Kur&rsquo;an&rsquo;daki namaz ve zek&acirc;t değildir; &ccedil;&uuml;nk&uuml; s&ouml;ylediklerimiz b&uuml;t&uuml;n bunları kendi fıtratında bulan ve sağlıklı bir fıtrata sahip olan kimse hakkındadır. B&ouml;yle bir insanın fıtratı namaz ve zek&acirc;tı kendisi i&ccedil;in vazife g&ouml;r&uuml;r ve kendisi de fıtratından bunu kabul eder.[12]O halde y&uuml;ce Allah&rsquo;ın Kur&rsquo;an&icirc; hidayetin altyapısı olarak karar kıldığı bu beş sıfatın sağlıklı bir fıtrat tarafından insanda icat edilen sıfatlar olduğu ortaya &ccedil;ıkmaktadır. İlgili ayetlerde b&ouml;yle bir fıtrata sahip olanlara yakın zamanda Kur&rsquo;an aracılığıyla hidayete erdirilecekleri vaat edilmektedir. Elbette bu hidayet fıtri hidayetlerine ek olacaktır. O halde belirtilen beş amel iki hidayet arasında yer alır. Yani bu amellerden &ouml;nceki hidayet ile bu amellerden sonraki hidayet arasında bulunur. Doğru inan&ccedil; ve salih ameller iki hidayet arasındaki vasıtalardır. &Ouml;yle ki fıtrat hidayetinden sonra belirtilen inan&ccedil; ve ameller olmazsa, ikinci hidayet ger&ccedil;ekleşmez. Netice olarak devir problemi ortaya &ccedil;ıkmamaktadır.\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Elbette başka bazı ayetlerde de İncil gibi kutsal kitaplar da muttakiler i&ccedil;in &ouml;ğ&uuml;t ve hidayet kaynağı sayılmıştır. Allah-u Te&acirc;l&acirc; Maide suresinin 46. ayetinde ş&ouml;yle buyurmaktadır: &ldquo;O peygamberlerin izleri &uuml;zere Meryem oğlu İsa&rsquo;yı, &ouml;n&uuml;ndeki Tevrat&rsquo;ı doğrulayıcı olarak g&ouml;nderdik. Ona, i&ccedil;erisinde hidayet ve nur bulunan, &ouml;n&uuml;ndeki Tevrat&rsquo;ı doğrulayan, Allah&rsquo;a karşı gelmekten sakınanlar i&ccedil;in doğru yola iletici ve bir &ouml;ğ&uuml;t olarak İncil&rsquo;i verdik.&rdquo;\r\n\r\n\r\n	[2] Bakara Suresi, 2. ayet; A&rsquo;li İmran Suresi 138. ayet; Nur Suresi, 34. ayet;Nahl Suresi, 89. ayet; Nahl Suresi, 102. ayet;Fussilet Suresi, 44. ayet; Yunus Suresi, 57. ayet.\r\n\r\n\r\n	[3]A&rsquo;li İmran Suresi 3 ve 4. ayet.\r\n\r\n\r\n	[4]Bakara Suresi 185. ayet.\r\n\r\n\r\n	[5] Sad Suresi 87. ayet; Kalem Suresi 52. ayet; Tekvir Suresi 27. ayet.\r\n\r\n\r\n	[6] Furkan Suresi 1. ayet.\r\n\r\n\r\n	[7] Tekvir Suresi 27-28. ayet: &ldquo;إِنْ هُوَ إِلاَّ ذِکْرٌ لِلْعالَمینَ. لِمَنْ شاءَ مِنْکُمْ أَنْ یَسْتَقیم&rlm;&rdquo;.\r\n\r\n\r\n	[8] Yasin Suresi 70. ayet: &ldquo;لِیُنْذِرَ مَنْ کانَ حَیًّا وَ یَحِقَّ الْقَوْلُ عَلَى الْکافِرین&rdquo;.\r\n\r\n\r\n	[9] Bakara Suresi 10. ayet.\r\n\r\n\r\n	[10] Bakara Suresi 2. ayet.\r\n\r\n\r\n	[11]Tabatabai, Muhammed H&uuml;seyin, Terc&uuml;me tefsiri El- Mizan, c. 1, s. 70, Defteri intişaratı İslami, Kum, 1374.\r\n\r\n\r\n	[12] a.g.e, c. 1, s. 71.'),(107,'tr111','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İslami &ouml;ğretiler esasınca, şahıslar hakkında adalete riayet etme bağlamında ancak kendilerinin d&uuml;nya ve ahiret hayatını birlikte değerlendirdiğimiz vakit yargıda bulunabiliriz. Aksi takdirde adaleti salt bu d&uuml;nyada arayacak olursak, g&ouml;r&uuml;n&uuml;şte adaletin tersine olan bir&ccedil;ok hususla karşılaşırız. Ger&ccedil;ekte varlıkları başkaları i&ccedil;in bir uyarı olan hasta &ccedil;ocukların acıları ve diğer hastaların &ccedil;&ouml;z&uuml;ms&uuml;z problemleri, ahirette kendilerinin ya sınamaya tabi tutulmamaları veya bir&ccedil;ok hususun g&ouml;rmezlikten gelinerek hesaplarının g&ouml;r&uuml;lmesi ve de vaat edilen cennetin kendilerini beklemesini gerektirecek ve kesinlikle uygun bir telafide bulunulacaktır. &Ouml;yle ki sağlıklı bireyler bu şahısların haline bakıp gıpta edeceklerdir. Yanı sıra d&uuml;nyadaki musibet ve sorunlar zorunlu olarak insanın yanlış davranışlarının neticesi değildir. Bundan dolayı bu &ccedil;ocukların ne gibi bir g&uuml;nahı vardı diye sorulması anlamsızdır.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Cevabın başlangıcında dikkatinizi farazi bir &ouml;rneğe y&ouml;neltiyoruz:</p>\r\n\r\n<p>\r\n	&Ccedil;alışanlarının bir&ccedil;ok imk&acirc;na sahip olması nedeniyle &ccedil;alışmak i&ccedil;in bir&ccedil;ok talibi olan b&uuml;y&uuml;k bir şirketi g&ouml;z &ouml;n&uuml;nde bulundurunuz. Bu şirketin m&uuml;d&uuml;r&uuml; &ccedil;alışmak isteyen bireyler i&ccedil;in pratik bir sınav g&ouml;z &ouml;n&uuml;nde bulundurur ve ilgili bireylerin belirli bir g&uuml;nde belirli bir d&uuml;zen i&ccedil;erisinde şirkete bağlı b&uuml;y&uuml;k bir fabrikanın değişik b&ouml;l&uuml;mlerinde &ccedil;alışması gerektiğini, kendilerinin &ccedil;alışmasının uzmanlar tarafından dikkat ve incelikle değerlendirileceğini ve bunun ardından sınırlı bir grubun işe alınacağını bildirir. Belirtilen g&uuml;nde iş talipleri değişik b&ouml;l&uuml;mlerde işe başlar, ama onların hepsi zayıf ve g&uuml;&ccedil;s&uuml;z bir gencin sıvanın başından sonuna dek demirlerin eritildiği ateşin yanında bir iş yapmaksızın ter d&ouml;kt&uuml;ğ&uuml;n&uuml; ve &ccedil;ehresinin sıcaklıktan değiştiğini g&ouml;zlemlerler. Tabii olarak diğer şahıslar onun i&ccedil;in &uuml;z&uuml;l&uuml;r. Lakin sınavdan sonraki g&uuml;n bu şahsın uzmanların filtresinden ge&ccedil;meksizin b&uuml;y&uuml;k bir maaş ve imk&acirc;nlar ile şirkette işe alındığı ve şirketin m&uuml;d&uuml;r&uuml;n&uuml;n d&uuml;nk&uuml; işten maksadının t&uuml;m talipleri tam vakitle demirin eritildiği ateş yanına koymak yerine, onlara b&ouml;yle bir işin kendileri i&ccedil;in de g&ouml;zetilebileceğine ve bu y&ouml;ntemle kendilerinin hazırlığını &ouml;l&ccedil;meyi hedeflediği belli olur. Bu durumda verilen &ouml;d&uuml;l karşısında yani daimi bir şekilde sınavsız işe alınma mukabilinde zor ve meşakkatli bir g&uuml;n ge&ccedil;irmenin tahamm&uuml;l edilebileceğine diğer bireyler h&uuml;kmeder. Belirtilen &ouml;rneğe bir takım eleştiriler y&ouml;neltilebilir, lakin biz sorunuzun konusunu tamamıyla bu &ouml;rneğe mutabık bir şekilde değerlendirmek veya esasen b&ouml;yle bir sınama şeklini onaylamak istemiyoruz. Sadece hedefimiz bir teşbihte bulunmak ve bu vesileyle şu ger&ccedil;eği derk etmektir: B&uuml;y&uuml;k bir y&ouml;netimde bir m&uuml;d&uuml;r tarafından ilk bakışta a&ccedil;ıklanamayan, lakin neticelerinin g&ouml;zlenmesiyle savunulabilir bir takım davranışların yapılması muhtemeldir. Evrenin y&ouml;netiminin elinde bulunduğu y&uuml;ce Allah, bizim maddi d&uuml;nyamızı k&uuml;&ccedil;&uuml;k bir ge&ccedil;it olarak tanıtmıştır. Buradaki zor sınavdan başarılı &ccedil;ıkmak i&ccedil;in uhrevi ebedi yaşam mutluluğunu elde etmek gayesiyle belirli bir şekilde ondan ge&ccedil;ilmesi gerekir. Bu ge&ccedil;itte her birey kendine has bir sınavla değerlendirilir. Biri servet ve bir başkası fakirlik ile sınanır. Biri sağlıkla ve bir başkası ise hastalık ile imtihana tabii tutulur.[1] Buna ek olarak deprem ve sel gibi belalar da insan i&ccedil;in başka uyarılardır.[2] Esasen eğer bu uyarılar olmasaydı ve bir t&uuml;r Allah&rsquo;a muhta&ccedil; olmama ve O&rsquo;nunla irtibat kurmama hissi insanlarda meydana gelseydi, onlar tuğyan ederdi. Kur&rsquo;an-ı Kerim bu hususu a&ccedil;ık bir şekilde &ouml;ng&ouml;rm&uuml;ş ve ş&ouml;yle buyurmuştur: &ldquo;Hayır, insan kendini yeterli g&ouml;rd&uuml;ğ&uuml; i&ccedil;in mutlaka azgınlık eder.&rdquo;[3] Hz. Peygamberde (s.a.a) bu hususta ş&ouml;yle buyurmaktadır: &ldquo;Eğer insanlarda hastalık, &ouml;l&uuml;m ve fakirlikten ibaret &uuml;&ccedil; şey olmasaydı, onlar asla başlarını &ouml;ne eğmezdi. Enteresan olan şu ki bunların t&uuml;m&uuml; insanda mevcuttur, ancak bununla birlikte insan inat&ccedil;ılık etmektedir!&rdquo;[4] Bu d&uuml;zlemde başkaları ile birlikte bu ge&ccedil;itte hareket halinde olan ve bir sınamaya tabi tutulmadan başkaları i&ccedil;in sınav olan ve yolun sonuna gelindikten sonra hesapsız ve kitapsız bir şekilde cennete girecek olan bireyler de mevcuttur. Hz. Peygamberden (s.a.a) nakledilen bir hadise g&ouml;re deli şahıs bilincini kazanmayana dek her y&uuml;k&uuml;ml&uuml;l&uuml;kten muaf olacak[5] ve tabii olarak sınavsız bir şekilde cennete girecektir. Bilincini yitirmemiş hastalar sınamadan muaf olmayacaklardır, lakin kendilerinin sınavı kıyamet g&uuml;n&uuml;nde başkalarının kendilerine gıpta edecekleri tarzda kolay olacaktır. İmam Bakır (a.s) bu hususta ş&ouml;yle buyurmaktadır: &ldquo;Eğer m&uuml;min birey d&uuml;nya musibetlerinin ne kadar ecir ve &ouml;d&uuml;l taşıdığını bilseydi, bedeninin makas ile doğranmasını arzu ederdi.&rdquo;[6] Belirtilen hususlar esasınca, eğer ahirete inanmayacak ve t&uuml;m yaşamı bu maddi d&uuml;nyaya &ouml;zg&uuml; bilecek olursak, delilerin, &ccedil;&ouml;z&uuml;ms&uuml;z hastaların ve &ouml;zellikle hasta &ccedil;ocukların varlığını varlık d&uuml;zeninde adaletin bulunmayışının bir g&ouml;stergesi olarak algılarız. Lakin &ouml;l&uuml;mden sonra ebedi yaşama inanacak olursak, d&uuml;nya hayatını onun karşısında okyanus karşısındaki bir damladan daha az olarak g&ouml;z &ouml;n&uuml;nde bulunduracak olursak ve &ouml;te taraftan kendi dinsel &ouml;ğretilerimiz esasınca d&uuml;nyadaki zorlukların ahiret diyarında m&uuml;mk&uuml;n olan en g&uuml;zel şekilde telafi edileceğine iman edersek, asla hikmet sahibi y&uuml;ce Allah hakkında adaletsizlik sanısına kapılmayız. Son olarak şu noktaya da dikkat etmeniz gerekir: Sorunuzda algılandığının tersine, d&uuml;nyadaki zorluklar, zorunlu olarak insanın hatalarının neticesi değildir. Aksine buna ek olarak, bazı durumlarda bu g&uuml;nahtan kaynaklanmayıp insanların manevi r&uuml;şt&uuml; i&ccedil;in ve ahiret diyarında daha &uuml;st&uuml;n bir makam elde etmek i&ccedil;in bir yol olarak da değerlendirilebilir. Bu hususta dikkatiniz aşağıdaki rivayetlere &ccedil;ekiyoruz:</p>\r\n\r\n<p>\r\n	1. İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &ldquo;Yolcu şahıslar uygun hediyeler ile yakınlarını g&ouml;rmeye gittiği gibi, bazen y&uuml;ce Allah da bir takım zorluklar &ouml;ne s&uuml;rerek m&uuml;min kullarıyla g&ouml;r&uuml;şmeye gider.&rdquo;[7]</p>\r\n\r\n<p>\r\n	2. Ali b. Reab, İmam Sadık&rsquo;tan (a.s) &ldquo;Başınıza her ne musibet gelirse, kendi yaptıklarınız y&uuml;z&uuml;ndendir. O, yine de &ccedil;oğunu affeder&rdquo;[8]ayetinin tefsirini sorduğunu ve İmam Ali (a.s) ve evlatları i&ccedil;in meydana gelen musibetlerin de bu ayet uyarınca kendilerinin davranışlarının neticesi olup olmadığını sorduğunu belirtir ve oysaki biz onların temiz ve g&uuml;nahtan uzak bir aile olduğunu biliyoruz diye ekler. İmam Sadık (a.s) bazı konuları dile getirdikten sonra ş&ouml;yle buyurur: &ldquo;Y&uuml;ce Allah bazen iyi kullarını bir g&uuml;nah işlememişken de bir takım zorluklara tabi tutar ve bu vesileyle kendilerine daha fazla &ouml;d&uuml;l verir.&rdquo;[9]</p>\r\n\r\n<p>\r\n	3. İmam Seccad&rsquo;ı (a.s) kanlı Kerbela hadisesinden sonra esir olarak Yezit&rsquo;in yanına g&ouml;t&uuml;rd&uuml;klerinde Yezit (alay edercesine) şu ayeti okur: &ldquo;Başınıza her ne musibet gelirse, kendi yaptıklarınız y&uuml;z&uuml;ndendir&rdquo; (başka bir ifadeyle Yezit bu ayete yanlış bir şekilde istinatta bulunarak Ehlibeyt i&ccedil;in meydana gelmiş acıları kendilerinin yanlışlıklarının neticesi olarak dile getirmek istiyordu). İmam Seccad (a.s) cevap olarak ş&ouml;yle buyurdu: Bu ayetin bizim ile bir irtibatı yoktur. Bizim &ccedil;ektiğimiz zorluklar Kur&rsquo;an&rsquo;ın başka bir ayetinin kapsamına girmektedir: Maesabemin musibetin fil&#39;ardi ve la fi enfusikum illa fi kitabim minkabli en nebreeha, innezalike &#39;alellahiyes&icirc;r.[10] &ldquo;Yery&uuml;z&uuml;nde ve kendi nefislerinizde uğradığınız hi&ccedil;bir musibet yoktur ki, biz onu yaratmadan &ouml;nce, bir kitapta (Levh-i Mahfuz&rsquo;da) yazılmış olmasın. Ş&uuml;phesiz bu, Allah&rsquo;a g&ouml;re kolaydır.&rdquo;[11]İmam bu ayete istinatta bulunarak Yezidin kendi zalimane davranışını gerek&ccedil;elendirmek &uuml;zere yaptığı safsatasını ge&ccedil;ersiz kıldı. Bu rivayet baz alınarak ş&ouml;yle bir netice alınabilir: &Ccedil;ocukların &ccedil;&ouml;z&uuml;m&uuml; olmayan hastalıkları ve benzeri zorluklar onların davranışlarının neticesi değildir. Dolayısıyla onlar ne gibi bir hata yapmışlardır ki b&ouml;yle cezalara m&uuml;stahak olmuşlardır, diye bir soru sorulamaz. Bu zorluklar, başkaları i&ccedil;in ibret dersidir ve kesinlikle hasta &ccedil;ocuk da b&ouml;yle zorluklara katlanması nedeniyle ahiret diyarında uygun bir makama erecektir. Başka bir bakışla, insan i&ccedil;in meydana gelen sorunların bazen kendisinin yanlış davranışının cezası ve bazen de ilahi imtihan olduğu s&ouml;ylenebilir. Bu hususta 169 (Site: 1244) sayılı yanıta da m&uuml;racaat edebilirsiniz.</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Farklılıklar ve ayrıcalıklar hakkında 7254sayılı (site: tr7393) yanıtı okuyabilirsiniz.</p>\r\n\r\n<p>\r\n	[2] Bkz: Soru: 288 (site: 434).</p>\r\n\r\n<p>\r\n	[3] Alak Suresi, 6 ve 7. ayet.</p>\r\n\r\n<p>\r\n	[4] Şeyh Saduk, El- Hisal, c. 1, s. 113, hadis 89, M&uuml;essesetu En- Neşri&rsquo;l İslami, Kum, 1403 h.k.</p>\r\n\r\n<p>\r\n	[5] H&uuml;rr&rsquo;&uuml;Amuli, Muhammed bin El- Hasan, Vesailu&rsquo;ş Şia, c. 28, s. 23, hadis 34121, M&uuml;essesetuA&rsquo;lulBeyt, Kum, 1409 h.k.</p>\r\n\r\n<p>\r\n	[6] İskafi, Muhammed bin Hammam, Et- Temhis, s. 32, hadis 13, Medresetu&rsquo;lİmamu&rsquo;l Mehdi (a.c.f), Kum, 1404 h.k.</p>\r\n\r\n<p>\r\n	[7] Kuleyni, Muhammed bin Yakup, Kafi, c. 2, s. 255, hadis 17, Daru&rsquo;lKutubu&rsquo;l İslamiye, Tahran, 1365 h.ş.</p>\r\n\r\n<p>\r\n	[8] Şura Suresi, 30. ayet.</p>\r\n\r\n<p>\r\n	[9] K&acirc;fi, c. 2, s. 450, hadis 2, Bu hususta 2056 sayılı (site: 2418) yanıtı okuyarak faydalı bilgilere ulaşabilirsiniz. &nbsp;</p>\r\n\r\n<p>\r\n	[10] Hadid Suresi, 22. ayet.</p>\r\n\r\n<p>\r\n	[11] K&acirc;fi, c. 2, s. 450, hadis 3.</p>\r\n','İslami &ouml;ğretiler esasınca, şahıslar hakkında adalete riayet etme bağlamında ancak kendilerinin d&uuml;nya ve ahiret hayatını birlikte değerlendirdiğimiz vakit yargıda bulunabiliriz. Aksi takdirde adaleti salt bu d&uuml;nyada arayacak olursak, g&ouml;r&uuml;n&uuml;şte adaletin tersine olan bir&ccedil;ok hususla karşılaşırız. Ger&ccedil;ekte varlıkları başkaları i&ccedil;in bir uyarı olan hasta &ccedil;ocukların acıları ve diğer hastaların &ccedil;&ouml;z&uuml;ms&uuml;z problemleri, ahirette kendilerinin ya sınamaya tabi tutulmamaları veya bir&ccedil;ok hususun g&ouml;rmezlikten gelinerek hesaplarının g&ouml;r&uuml;lmesi ve de vaat edilen cennetin kendilerini beklemesini gerektirecek ve kesinlikle uygun bir telafide bulunulacaktır. &Ouml;yle ki sağlıklı bireyler bu şahısların haline bakıp gıpta edeceklerdir. Yanı sıra d&uuml;nyadaki musibet ve sorunlar zorunlu olarak insanın yanlış davranışlarının neticesi değildir. Bundan dolayı bu &ccedil;ocukların ne gibi bir g&uuml;nahı vardı diye sorulması anlamsızdır.','&nbsp;Cevabın başlangıcında dikkatinizi farazi bir &ouml;rneğe y&ouml;neltiyoruz:\r\n\r\n\r\n	&Ccedil;alışanlarının bir&ccedil;ok imk&acirc;na sahip olması nedeniyle &ccedil;alışmak i&ccedil;in bir&ccedil;ok talibi olan b&uuml;y&uuml;k bir şirketi g&ouml;z &ouml;n&uuml;nde bulundurunuz. Bu şirketin m&uuml;d&uuml;r&uuml; &ccedil;alışmak isteyen bireyler i&ccedil;in pratik bir sınav g&ouml;z &ouml;n&uuml;nde bulundurur ve ilgili bireylerin belirli bir g&uuml;nde belirli bir d&uuml;zen i&ccedil;erisinde şirkete bağlı b&uuml;y&uuml;k bir fabrikanın değişik b&ouml;l&uuml;mlerinde &ccedil;alışması gerektiğini, kendilerinin &ccedil;alışmasının uzmanlar tarafından dikkat ve incelikle değerlendirileceğini ve bunun ardından sınırlı bir grubun işe alınacağını bildirir. Belirtilen g&uuml;nde iş talipleri değişik b&ouml;l&uuml;mlerde işe başlar, ama onların hepsi zayıf ve g&uuml;&ccedil;s&uuml;z bir gencin sıvanın başından sonuna dek demirlerin eritildiği ateşin yanında bir iş yapmaksızın ter d&ouml;kt&uuml;ğ&uuml;n&uuml; ve &ccedil;ehresinin sıcaklıktan değiştiğini g&ouml;zlemlerler. Tabii olarak diğer şahıslar onun i&ccedil;in &uuml;z&uuml;l&uuml;r. Lakin sınavdan sonraki g&uuml;n bu şahsın uzmanların filtresinden ge&ccedil;meksizin b&uuml;y&uuml;k bir maaş ve imk&acirc;nlar ile şirkette işe alındığı ve şirketin m&uuml;d&uuml;r&uuml;n&uuml;n d&uuml;nk&uuml; işten maksadının t&uuml;m talipleri tam vakitle demirin eritildiği ateş yanına koymak yerine, onlara b&ouml;yle bir işin kendileri i&ccedil;in de g&ouml;zetilebileceğine ve bu y&ouml;ntemle kendilerinin hazırlığını &ouml;l&ccedil;meyi hedeflediği belli olur. Bu durumda verilen &ouml;d&uuml;l karşısında yani daimi bir şekilde sınavsız işe alınma mukabilinde zor ve meşakkatli bir g&uuml;n ge&ccedil;irmenin tahamm&uuml;l edilebileceğine diğer bireyler h&uuml;kmeder. Belirtilen &ouml;rneğe bir takım eleştiriler y&ouml;neltilebilir, lakin biz sorunuzun konusunu tamamıyla bu &ouml;rneğe mutabık bir şekilde değerlendirmek veya esasen b&ouml;yle bir sınama şeklini onaylamak istemiyoruz. Sadece hedefimiz bir teşbihte bulunmak ve bu vesileyle şu ger&ccedil;eği derk etmektir: B&uuml;y&uuml;k bir y&ouml;netimde bir m&uuml;d&uuml;r tarafından ilk bakışta a&ccedil;ıklanamayan, lakin neticelerinin g&ouml;zlenmesiyle savunulabilir bir takım davranışların yapılması muhtemeldir. Evrenin y&ouml;netiminin elinde bulunduğu y&uuml;ce Allah, bizim maddi d&uuml;nyamızı k&uuml;&ccedil;&uuml;k bir ge&ccedil;it olarak tanıtmıştır. Buradaki zor sınavdan başarılı &ccedil;ıkmak i&ccedil;in uhrevi ebedi yaşam mutluluğunu elde etmek gayesiyle belirli bir şekilde ondan ge&ccedil;ilmesi gerekir. Bu ge&ccedil;itte her birey kendine has bir sınavla değerlendirilir. Biri servet ve bir başkası fakirlik ile sınanır. Biri sağlıkla ve bir başkası ise hastalık ile imtihana tabii tutulur.[1] Buna ek olarak deprem ve sel gibi belalar da insan i&ccedil;in başka uyarılardır.[2] Esasen eğer bu uyarılar olmasaydı ve bir t&uuml;r Allah&rsquo;a muhta&ccedil; olmama ve O&rsquo;nunla irtibat kurmama hissi insanlarda meydana gelseydi, onlar tuğyan ederdi. Kur&rsquo;an-ı Kerim bu hususu a&ccedil;ık bir şekilde &ouml;ng&ouml;rm&uuml;ş ve ş&ouml;yle buyurmuştur: &ldquo;Hayır, insan kendini yeterli g&ouml;rd&uuml;ğ&uuml; i&ccedil;in mutlaka azgınlık eder.&rdquo;[3] Hz. Peygamberde (s.a.a) bu hususta ş&ouml;yle buyurmaktadır: &ldquo;Eğer insanlarda hastalık, &ouml;l&uuml;m ve fakirlikten ibaret &uuml;&ccedil; şey olmasaydı, onlar asla başlarını &ouml;ne eğmezdi. Enteresan olan şu ki bunların t&uuml;m&uuml; insanda mevcuttur, ancak bununla birlikte insan inat&ccedil;ılık etmektedir!&rdquo;[4] Bu d&uuml;zlemde başkaları ile birlikte bu ge&ccedil;itte hareket halinde olan ve bir sınamaya tabi tutulmadan başkaları i&ccedil;in sınav olan ve yolun sonuna gelindikten sonra hesapsız ve kitapsız bir şekilde cennete girecek olan bireyler de mevcuttur. Hz. Peygamberden (s.a.a) nakledilen bir hadise g&ouml;re deli şahıs bilincini kazanmayana dek her y&uuml;k&uuml;ml&uuml;l&uuml;kten muaf olacak[5] ve tabii olarak sınavsız bir şekilde cennete girecektir. Bilincini yitirmemiş hastalar sınamadan muaf olmayacaklardır, lakin kendilerinin sınavı kıyamet g&uuml;n&uuml;nde başkalarının kendilerine gıpta edecekleri tarzda kolay olacaktır. İmam Bakır (a.s) bu hususta ş&ouml;yle buyurmaktadır: &ldquo;Eğer m&uuml;min birey d&uuml;nya musibetlerinin ne kadar ecir ve &ouml;d&uuml;l taşıdığını bilseydi, bedeninin makas ile doğranmasını arzu ederdi.&rdquo;[6] Belirtilen hususlar esasınca, eğer ahirete inanmayacak ve t&uuml;m yaşamı bu maddi d&uuml;nyaya &ouml;zg&uuml; bilecek olursak, delilerin, &ccedil;&ouml;z&uuml;ms&uuml;z hastaların ve &ouml;zellikle hasta &ccedil;ocukların varlığını varlık d&uuml;zeninde adaletin bulunmayışının bir g&ouml;stergesi olarak algılarız. Lakin &ouml;l&uuml;mden sonra ebedi yaşama inanacak olursak, d&uuml;nya hayatını onun karşısında okyanus karşısındaki bir damladan daha az olarak g&ouml;z &ouml;n&uuml;nde bulunduracak olursak ve &ouml;te taraftan kendi dinsel &ouml;ğretilerimiz esasınca d&uuml;nyadaki zorlukların ahiret diyarında m&uuml;mk&uuml;n olan en g&uuml;zel şekilde telafi edileceğine iman edersek, asla hikmet sahibi y&uuml;ce Allah hakkında adaletsizlik sanısına kapılmayız. Son olarak şu noktaya da dikkat etmeniz gerekir: Sorunuzda algılandığının tersine, d&uuml;nyadaki zorluklar, zorunlu olarak insanın hatalarının neticesi değildir. Aksine buna ek olarak, bazı durumlarda bu g&uuml;nahtan kaynaklanmayıp insanların manevi r&uuml;şt&uuml; i&ccedil;in ve ahiret diyarında daha &uuml;st&uuml;n bir makam elde etmek i&ccedil;in bir yol olarak da değerlendirilebilir. Bu hususta dikkatiniz aşağıdaki rivayetlere &ccedil;ekiyoruz:\r\n\r\n\r\n	1. İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &ldquo;Yolcu şahıslar uygun hediyeler ile yakınlarını g&ouml;rmeye gittiği gibi, bazen y&uuml;ce Allah da bir takım zorluklar &ouml;ne s&uuml;rerek m&uuml;min kullarıyla g&ouml;r&uuml;şmeye gider.&rdquo;[7]\r\n\r\n\r\n	2. Ali b. Reab, İmam Sadık&rsquo;tan (a.s) &ldquo;Başınıza her ne musibet gelirse, kendi yaptıklarınız y&uuml;z&uuml;ndendir. O, yine de &ccedil;oğunu affeder&rdquo;[8]ayetinin tefsirini sorduğunu ve İmam Ali (a.s) ve evlatları i&ccedil;in meydana gelen musibetlerin de bu ayet uyarınca kendilerinin davranışlarının neticesi olup olmadığını sorduğunu belirtir ve oysaki biz onların temiz ve g&uuml;nahtan uzak bir aile olduğunu biliyoruz diye ekler. İmam Sadık (a.s) bazı konuları dile getirdikten sonra ş&ouml;yle buyurur: &ldquo;Y&uuml;ce Allah bazen iyi kullarını bir g&uuml;nah işlememişken de bir takım zorluklara tabi tutar ve bu vesileyle kendilerine daha fazla &ouml;d&uuml;l verir.&rdquo;[9]\r\n\r\n\r\n	3. İmam Seccad&rsquo;ı (a.s) kanlı Kerbela hadisesinden sonra esir olarak Yezit&rsquo;in yanına g&ouml;t&uuml;rd&uuml;klerinde Yezit (alay edercesine) şu ayeti okur: &ldquo;Başınıza her ne musibet gelirse, kendi yaptıklarınız y&uuml;z&uuml;ndendir&rdquo; (başka bir ifadeyle Yezit bu ayete yanlış bir şekilde istinatta bulunarak Ehlibeyt i&ccedil;in meydana gelmiş acıları kendilerinin yanlışlıklarının neticesi olarak dile getirmek istiyordu). İmam Seccad (a.s) cevap olarak ş&ouml;yle buyurdu: Bu ayetin bizim ile bir irtibatı yoktur. Bizim &ccedil;ektiğimiz zorluklar Kur&rsquo;an&rsquo;ın başka bir ayetinin kapsamına girmektedir: Maesabemin musibetin fil&#39;ardi ve la fi enfusikum illa fi kitabim minkabli en nebreeha, innezalike &#39;alellahiyes&icirc;r.[10] &ldquo;Yery&uuml;z&uuml;nde ve kendi nefislerinizde uğradığınız hi&ccedil;bir musibet yoktur ki, biz onu yaratmadan &ouml;nce, bir kitapta (Levh-i Mahfuz&rsquo;da) yazılmış olmasın. Ş&uuml;phesiz bu, Allah&rsquo;a g&ouml;re kolaydır.&rdquo;[11]İmam bu ayete istinatta bulunarak Yezidin kendi zalimane davranışını gerek&ccedil;elendirmek &uuml;zere yaptığı safsatasını ge&ccedil;ersiz kıldı. Bu rivayet baz alınarak ş&ouml;yle bir netice alınabilir: &Ccedil;ocukların &ccedil;&ouml;z&uuml;m&uuml; olmayan hastalıkları ve benzeri zorluklar onların davranışlarının neticesi değildir. Dolayısıyla onlar ne gibi bir hata yapmışlardır ki b&ouml;yle cezalara m&uuml;stahak olmuşlardır, diye bir soru sorulamaz. Bu zorluklar, başkaları i&ccedil;in ibret dersidir ve kesinlikle hasta &ccedil;ocuk da b&ouml;yle zorluklara katlanması nedeniyle ahiret diyarında uygun bir makama erecektir. Başka bir bakışla, insan i&ccedil;in meydana gelen sorunların bazen kendisinin yanlış davranışının cezası ve bazen de ilahi imtihan olduğu s&ouml;ylenebilir. Bu hususta 169 (Site: 1244) sayılı yanıta da m&uuml;racaat edebilirsiniz.\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Farklılıklar ve ayrıcalıklar hakkında 7254sayılı (site: tr7393) yanıtı okuyabilirsiniz.\r\n\r\n\r\n	[2] Bkz: Soru: 288 (site: 434).\r\n\r\n\r\n	[3] Alak Suresi, 6 ve 7. ayet.\r\n\r\n\r\n	[4] Şeyh Saduk, El- Hisal, c. 1, s. 113, hadis 89, M&uuml;essesetu En- Neşri&rsquo;l İslami, Kum, 1403 h.k.\r\n\r\n\r\n	[5] H&uuml;rr&rsquo;&uuml;Amuli, Muhammed bin El- Hasan, Vesailu&rsquo;ş Şia, c. 28, s. 23, hadis 34121, M&uuml;essesetuA&rsquo;lulBeyt, Kum, 1409 h.k.\r\n\r\n\r\n	[6] İskafi, Muhammed bin Hammam, Et- Temhis, s. 32, hadis 13, Medresetu&rsquo;lİmamu&rsquo;l Mehdi (a.c.f), Kum, 1404 h.k.\r\n\r\n\r\n	[7] Kuleyni, Muhammed bin Yakup, Kafi, c. 2, s. 255, hadis 17, Daru&rsquo;lKutubu&rsquo;l İslamiye, Tahran, 1365 h.ş.\r\n\r\n\r\n	[8] Şura Suresi, 30. ayet.\r\n\r\n\r\n	[9] K&acirc;fi, c. 2, s. 450, hadis 2, Bu hususta 2056 sayılı (site: 2418) yanıtı okuyarak faydalı bilgilere ulaşabilirsiniz. &nbsp;\r\n\r\n\r\n	[10] Hadid Suresi, 22. ayet.\r\n\r\n\r\n	[11] K&acirc;fi, c. 2, s. 450, hadis 3.'),(108,'tr112','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Mehdiliği tehdit eden hususlar &ccedil;oktur. Biz burada sadece &uuml;&ccedil; &ouml;nemli şeye işaret edeceğiz:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		1. Eğer en &uuml;st&uuml;n kanunlar ehil olmayan uygulayıcıları eline d&uuml;şerse veya eğer en pahalı şeyler ehil olmayan insanların elinde bulunursa, ne kanundan ve ne de belirtilen değerli şeyden bir sonu&ccedil; alınamaz. Mehdilik de bu kaide ve kuraldan m&uuml;stesna değildir. Yalancı iddia sahipleri, değerli mehdilik cevherine dayanarak kendi al&ccedil;ak iddialarıyla onu zedeleyen, tehdit eden, aynı şekilde Şia&rsquo;nın d&uuml;şmanları ve Vahabilik i&ccedil;in bahane karar kılan bozguncu ve sahtek&acirc;r bireylerdir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		2. Cahillik: Her zaman hakikati tehdit eden unsurlardan biri cahillik ve dostların zarara vesile olan bilin&ccedil;sizliğidir. Bug&uuml;n intizar adı altında mehdilik d&uuml;ş&uuml;ncesine zarar veren bilgisiz ve cahil dostların tehlikesini a&ccedil;ık&ccedil;a g&ouml;zlemlemekteyiz. Bu kimseler intizar sloganıyla zul&uuml;m ve sitem karşısında susmuş ve d&uuml;şmanın işini kolaylaştırmışlardır. Aynı şekilde bu şahıslar belirli periyotlarla g&ouml;r&uuml;n&uuml;şte zuhurun g&ouml;stergesi olan birka&ccedil; alameti g&ouml;rmeyle zuhuru bekleyenlere tarih tayin etmekte ve zuhurun &ccedil;ok yakın olduğunu m&uuml;jdelemekteler. Bu gibi vakit belirlemeler hadislerimizde yadsınmakla birlikte, Hz. Mehdi&rsquo;nin (a.c.f) ger&ccedil;ek bekleyicilerinin soğumasına ve &uuml;mitsizliğine neden olmaktadır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		3. D&uuml;nyaya tapmak: Kuşkusuz ger&ccedil;ekten de &acirc;şık olan kimse sevgilisine yabancı kalmaz, artı kendini sevgilisine uyarlar ve onun rengine b&uuml;r&uuml;n&uuml;r. Bu y&uuml;zden ıslah ediciyi bekleyen kimse salih olmalıdır denmiştir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		&ldquo;İntizar&rdquo; genellikle mevcut durumdan rahatsız olan ve daha iyi bir durum yaratmak i&ccedil;in &ccedil;abalayan kimsenin haline denir. &Ouml;rneğin iyileşmeyi bekleyen bir hasta veya evladının yolculuktan d&ouml;nmesini bekleyen bir baba hastalık ve evlat ayrılığından rahatsız olur ve daha iyi bir durum i&ccedil;in &ccedil;abalar.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Kapsamlı bir cevaba ulaşmak i&ccedil;in mehdilik hakkında bir tanımlama yapmamız lazımdır. Ardından potansiyel olarak mehdiliği tehdit eden olumsuzluklar ve afetleri inceleyeceğiz. Mehdilik, on ikinci imam sıfatıyla maslahat ve ilahi emir uyarınca şimdilik gayb perdesi arkasında yer alan ve bir g&uuml;n d&uuml;nya zul&uuml;m ve sitem ile dolduktan sonra ortaya &ccedil;ıkacak ve d&uuml;nyaya adaleti h&acirc;kim kılacak Hz. Mehdi&rsquo;nin (a.c.f) varlığına inanmaktır. Hz. Mehdi&rsquo;nin (a.c.f) taraftarları b&ouml;yle bir g&uuml;n&uuml; beklemektedirler. Ravi, İmam Rıza&rsquo;dan (a.s) fereci bekleme hakkında sordum diye belirtir. İmam Rıza (a.s) ş&ouml;yle buyurur: Ferec a&ccedil;ılımlardan biridir ve sabretmek ve fereci beklemek ne g&uuml;zeldir.[1]&nbsp; Evrendeki her fenomeni bozacak bir afet mevcuttur.[2] O halde her fenomeni afetten ve netice itibari ile yara almak ve yok olmaktan korumak i&ccedil;in ilk&ouml;nce ilgili afetlerin tanınması ve ardından da onların giderilip yok edilmesi doğrultusunda &ccedil;alışılması gerekir. Mehdiliği tehdit eden hususlar olarak sayılan şeyler, her fenomenin yaralanmasına neden olabilecek afetlerdir. Bu hususlar &ccedil;oktur ve biz sadece &ouml;zet olarak bunlardan &uuml;&ccedil; &ouml;nemli hususa işaret ediyoruz:</p>\r\n\r\n<p>\r\n	1. Bir rivayette İmam Ali (a.s) ş&ouml;yle buyurur: Her şeyin bir afeti vardır ve iyiliğin afeti k&ouml;t&uuml;l&uuml;k ile birlikte olmaktır.[3] Eğer en &uuml;st&uuml;n kanunları liyakatli olmayan uygulayıcıların eline bırakırlarsa veya en pahalı eşyalar ehil olmayan insanların elinde bulunursa ne ilgili kanunlar ve ne de değerli eşyalardan bir netice alınamaz. Mehdilik de bu kaide ve kuraldan m&uuml;stesna değildir. Yalancı iddia sahipleri, değerli mehdilik cevherine dayanarak onu kendi al&ccedil;ak iddialarıyla yaralayan, tehdit eden, Şiilerin d&uuml;şmanları ve Vahabilik i&ccedil;in bir bahane haline getiren bozguncu ve d&uuml;zenbaz bireylerdir. Elbette bu iddiaların kendisi bu inancın ger&ccedil;ek oluşuna delil teşkil eder; &ccedil;&uuml;nk&uuml; sahte &uuml;retim her zaman ger&ccedil;eği taklit eder. &Ouml;rneğin hi&ccedil;bir zaman yedi bin t&uuml;menlik bir banknot basılmamıştır. Mehdilik de ger&ccedil;ekte olmasaydı iddiası yapılmazdı.</p>\r\n\r\n<p>\r\n	2. Cahillik: Hakikatleri her zaman tehdit eden unsurlardan biri cahillik ve dostların zarara yol a&ccedil;an bilgisizliğidir. İmam Ali (a.s) ş&ouml;yle buyurmaktadır: &ldquo;İki grup benim belimi kılmıştır. Bunlar kuralsız &acirc;limler ve bilgisiz ibadet edenlerdir; birinci grup edepsizlik ederek ve gizemleri a&ccedil;ıklayarak halkın inan&ccedil;larına darbe vuranlar ve ikinci grup ise ahmak&ccedil;a ibadetleri ile halkı kandıranlardır.&rdquo;[4] Bug&uuml;n intizar adıyla mehdilik d&uuml;ş&uuml;ncesine zarar veren bilin&ccedil;siz ve cahil dostların tehlikesini a&ccedil;ık&ccedil;a g&ouml;zlemlemekteyiz. Bunlar intizar adıyla zul&uuml;m ve sitem karşısında susmakta ve d&uuml;şmanın işini kolaylaştırmaktalar yahut belirli periyotlarla zahirde zuhurun g&ouml;stergesi olan birka&ccedil; alameti g&ouml;rmeyle tarih vererek Hz. Mehdi&rsquo;nin (a.c.f) yakın zamanda zuhur edeceğini m&uuml;jdelemekteler. Bu gibi vakit belirlemeler hadislerimizde yerilmiştir, artı bu Hz. Mehdi&rsquo;nin (a.c.f) ger&ccedil;ek bekleyenlerinin soğumasına ve &uuml;mitsizliğine yol a&ccedil;maktadır. Fuzeyl b. Yesar İmam Bakır&rsquo;a (a.s) bu işin (İmam Mehdi&rsquo;nin (a.c.f) zuhuru) bir vakti var mıdır diye sorduğunu belirtir. İmam Bakır (a.s) ş&ouml;yle buyurur: &ldquo;Bunun vaktini belirleyenler yalan atmaktalar, tekrar ediyorum bunun vaktini belirleyenler yalan atmaktalar. Musa (a.s) rabbinin &ccedil;ağrısıyla dışarıya &ccedil;ıktığında kendi kavmine otuz g&uuml;n vakit verdi ve Allah bu otuz g&uuml;ne on g&uuml;n eklemesi nedeniyle kavmi, Musa (a.s) bize verdiği s&ouml;z&uuml; tutmadı ve b&ouml;ylece onlar bilinen şeyleri yaptı.&rdquo;[5]</p>\r\n\r\n<p>\r\n	3. D&uuml;nya Tapmak: Kuşkusuz ger&ccedil;ek anlamda &acirc;şık olan kimse sevgilisine yabancı kalmaz ve kendisini sevgilisine uyarlar ve onun rengine b&uuml;r&uuml;n&uuml;r.[6] Bu y&uuml;zden ıslah ediciyi bekleyenin salih olması gerekir diye s&ouml;ylemişlerdir.</p>\r\n\r\n<p>\r\n	&ldquo;İntizar&rdquo; genellikle mevcut durumdan rahatsız olan ve daha iyi bir durum i&ccedil;in &ccedil;abalayan kimsenin haline denir. &Ouml;rneğin iyileşmeyi bekleyen bir hasta veya evladının yolculuktan d&ouml;nmesini bekleyen bir baba hastalık ve evlat ayrılığından rahatsız olur ve daha iyi bir durum yaratmak i&ccedil;in &ccedil;abalar. Aynı şekilde piyasanın bozuk ortamından rahatsız olan ve ekonomik krizin dinmesini bekleyen bir iş adamı iki halden birini taşır: ya mevcut duruma yabancı kalır veya daha iyi bir vaziyet yaratmak i&ccedil;in &ccedil;abalar. Bundan dolayı Hz. Mehdi&rsquo;nin (a.c.f) hak ve adalet h&acirc;kimiyetini bekleme ve evrensel ıslah edicinin kıyam etmesi meselesi, ger&ccedil;ekte iki unsurdan oluşur: Reddetme unsuru ve ispat unsuru. Reddetme unsuru mevcut duruma yabancılaşmayı ve ispat unsuru ise daha iyi bir durum istemeyi temsil eder. Eğer bu iki husus insan ruhunda k&ouml;kl&uuml; bir şekilde yer edinirse iki t&uuml;rl&uuml; etkili amele kaynaklık teşkil eder. Bu iki t&uuml;rl&uuml; amel şunlardan ibarettir: Zul&uuml;m ve bozgunculuk etkenleri ile her t&uuml;rl&uuml; işbirliği ve koordinasyonu terk etmek ve buna ek olarak onlar ile m&uuml;cadele etmek. İkincisi, belirtilen evrensel ve halka dayalı &uuml;niter devletin şekillenmesi i&ccedil;in cismi ve ruhi olarak ve aynı şekilde maddi ve manevi bakımdan insanın kendisini yetiştirmesi ve kendisini hazırlaması gerekir. Bu iki hususun da yapıcı ve hareketlendirici, bilin&ccedil;lendirici ve uyandırıcı birer etken olduğuna dikkat etmemiz iyi olacaktır.[7]Bu hususta daha fazla bilgi edinmek i&ccedil;in aşağıdaki başlıklara m&uuml;racaat ediniz:</p>\r\n\r\n<p>\r\n	Zuhurun Alametleri, 1392 (Site: 1414).</p>\r\n\r\n<p>\r\n	İmam Zaman&rsquo;ın (a.c.f) zuhur alametleri, 219 (Site: 2032).&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	İmam Zaman&rsquo;ın (a.c.f) zuhur zamanını belirlemek, 8529 (Site: 8908).</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Burucerdi, Seyyid Muhammed İbrahim, Tefsiri Cami, c. 3, s. 293-294, İntişaratıSadr, Tahran, &ccedil;apı şeşum, 1366 h.ş.</p>\r\n\r\n<p>\r\n	[2] Payende, Ebu&rsquo;l Kasım, Nehcu&rsquo;lFesahe Mecmuayı kelimatıgısarı Hz Resul (s.a.a), s. 632, hadis 2255, Naşir D&uuml;nyayidaniş, Tahran, &ccedil;apı &ccedil;aharum, 1382 h.ş.</p>\r\n\r\n<p>\r\n	[3] Temimi Amedi, Abdu&rsquo;lVahid bin Muhammed, Gureru&rsquo;l Hikem ve Dureru&rsquo;l Kelim, s. 431, 9843, İntişaratı defteri tebliğat, Kum, 1366 h.ş.</p>\r\n\r\n<p>\r\n	[4] Keraceki, Ebu&rsquo;lFeth, Madenu&rsquo;l Cevahir, s. 26, Kitaphane-i murtazaviyye, Tahran, 1394 h.k.</p>\r\n\r\n<p>\r\n	[5] Fahri Zencani, Seyyid Ahmet, GaybetiNumani, Fahri, s. 346 ve 347, Naşir Daru&rsquo;lKutubu&rsquo;l İslamiye, Tahran, &ccedil;apı &ccedil;aharum, 1362 h.ş.</p>\r\n\r\n<p>\r\n	[6] İmam Sadık&rsquo;a (a.s) isnat edilen bir şiirde ş&ouml;yle okuruz: لو کان حبّک صادقاً لأطعته&nbsp;&nbsp;&nbsp; لأنّ المحبّ لمن یحبّ مطیع.</p>\r\n\r\n<p>\r\n	[7] Mekarim Şirazi, Nasır, Tefsiri Numune, c. 7, s. 381 ve 382, Naşir Daru&rsquo;lKutubu&rsquo;l İslamiye, Tahran, &ccedil;apı evvel, 1374 h.ş.</p>\r\n','Mehdiliği tehdit eden hususlar &ccedil;oktur. Biz burada sadece &uuml;&ccedil; &ouml;nemli şeye işaret edeceğiz:\r\n\r\n	\r\n		1. Eğer en &uuml;st&uuml;n kanunlar ehil olmayan uygulayıcıları eline d&uuml;şerse veya eğer en pahalı şeyler ehil olmayan insanların elinde bulunursa, ne kanundan ve ne de belirtilen değerli şeyden bir sonu&ccedil; alınamaz. Mehdilik de bu kaide ve kuraldan m&uuml;stesna değildir. Yalancı iddia sahipleri, değerli mehdilik cevherine dayanarak kendi al&ccedil;ak iddialarıyla onu zedeleyen, tehdit eden, aynı şekilde Şia&rsquo;nın d&uuml;şmanları ve Vahabilik i&ccedil;in bahane karar kılan bozguncu ve sahtek&acirc;r bireylerdir.\r\n\r\n	\r\n		2. Cahillik: Her zaman hakikati tehdit eden unsurlardan biri cahillik ve dostların zarara vesile olan bilin&ccedil;sizliğidir. Bug&uuml;n intizar adı altında mehdilik d&uuml;ş&uuml;ncesine zarar veren bilgisiz ve cahil dostların tehlikesini a&ccedil;ık&ccedil;a g&ouml;zlemlemekteyiz. Bu kimseler intizar sloganıyla zul&uuml;m ve sitem karşısında susmuş ve d&uuml;şmanın işini kolaylaştırmışlardır. Aynı şekilde bu şahıslar belirli periyotlarla g&ouml;r&uuml;n&uuml;şte zuhurun g&ouml;stergesi olan birka&ccedil; alameti g&ouml;rmeyle zuhuru bekleyenlere tarih tayin etmekte ve zuhurun &ccedil;ok yakın olduğunu m&uuml;jdelemekteler. Bu gibi vakit belirlemeler hadislerimizde yadsınmakla birlikte, Hz. Mehdi&rsquo;nin (a.c.f) ger&ccedil;ek bekleyicilerinin soğumasına ve &uuml;mitsizliğine neden olmaktadır.\r\n\r\n	\r\n		3. D&uuml;nyaya tapmak: Kuşkusuz ger&ccedil;ekten de &acirc;şık olan kimse sevgilisine yabancı kalmaz, artı kendini sevgilisine uyarlar ve onun rengine b&uuml;r&uuml;n&uuml;r. Bu y&uuml;zden ıslah ediciyi bekleyen kimse salih olmalıdır denmiştir.\r\n\r\n	\r\n		&ldquo;İntizar&rdquo; genellikle mevcut durumdan rahatsız olan ve daha iyi bir durum yaratmak i&ccedil;in &ccedil;abalayan kimsenin haline denir. &Ouml;rneğin iyileşmeyi bekleyen bir hasta veya evladının yolculuktan d&ouml;nmesini bekleyen bir baba hastalık ve evlat ayrılığından rahatsız olur ve daha iyi bir durum i&ccedil;in &ccedil;abalar.','&nbsp;Kapsamlı bir cevaba ulaşmak i&ccedil;in mehdilik hakkında bir tanımlama yapmamız lazımdır. Ardından potansiyel olarak mehdiliği tehdit eden olumsuzluklar ve afetleri inceleyeceğiz. Mehdilik, on ikinci imam sıfatıyla maslahat ve ilahi emir uyarınca şimdilik gayb perdesi arkasında yer alan ve bir g&uuml;n d&uuml;nya zul&uuml;m ve sitem ile dolduktan sonra ortaya &ccedil;ıkacak ve d&uuml;nyaya adaleti h&acirc;kim kılacak Hz. Mehdi&rsquo;nin (a.c.f) varlığına inanmaktır. Hz. Mehdi&rsquo;nin (a.c.f) taraftarları b&ouml;yle bir g&uuml;n&uuml; beklemektedirler. Ravi, İmam Rıza&rsquo;dan (a.s) fereci bekleme hakkında sordum diye belirtir. İmam Rıza (a.s) ş&ouml;yle buyurur: Ferec a&ccedil;ılımlardan biridir ve sabretmek ve fereci beklemek ne g&uuml;zeldir.[1]&nbsp; Evrendeki her fenomeni bozacak bir afet mevcuttur.[2] O halde her fenomeni afetten ve netice itibari ile yara almak ve yok olmaktan korumak i&ccedil;in ilk&ouml;nce ilgili afetlerin tanınması ve ardından da onların giderilip yok edilmesi doğrultusunda &ccedil;alışılması gerekir. Mehdiliği tehdit eden hususlar olarak sayılan şeyler, her fenomenin yaralanmasına neden olabilecek afetlerdir. Bu hususlar &ccedil;oktur ve biz sadece &ouml;zet olarak bunlardan &uuml;&ccedil; &ouml;nemli hususa işaret ediyoruz:\r\n\r\n\r\n	1. Bir rivayette İmam Ali (a.s) ş&ouml;yle buyurur: Her şeyin bir afeti vardır ve iyiliğin afeti k&ouml;t&uuml;l&uuml;k ile birlikte olmaktır.[3] Eğer en &uuml;st&uuml;n kanunları liyakatli olmayan uygulayıcıların eline bırakırlarsa veya en pahalı eşyalar ehil olmayan insanların elinde bulunursa ne ilgili kanunlar ve ne de değerli eşyalardan bir netice alınamaz. Mehdilik de bu kaide ve kuraldan m&uuml;stesna değildir. Yalancı iddia sahipleri, değerli mehdilik cevherine dayanarak onu kendi al&ccedil;ak iddialarıyla yaralayan, tehdit eden, Şiilerin d&uuml;şmanları ve Vahabilik i&ccedil;in bir bahane haline getiren bozguncu ve d&uuml;zenbaz bireylerdir. Elbette bu iddiaların kendisi bu inancın ger&ccedil;ek oluşuna delil teşkil eder; &ccedil;&uuml;nk&uuml; sahte &uuml;retim her zaman ger&ccedil;eği taklit eder. &Ouml;rneğin hi&ccedil;bir zaman yedi bin t&uuml;menlik bir banknot basılmamıştır. Mehdilik de ger&ccedil;ekte olmasaydı iddiası yapılmazdı.\r\n\r\n\r\n	2. Cahillik: Hakikatleri her zaman tehdit eden unsurlardan biri cahillik ve dostların zarara yol a&ccedil;an bilgisizliğidir. İmam Ali (a.s) ş&ouml;yle buyurmaktadır: &ldquo;İki grup benim belimi kılmıştır. Bunlar kuralsız &acirc;limler ve bilgisiz ibadet edenlerdir; birinci grup edepsizlik ederek ve gizemleri a&ccedil;ıklayarak halkın inan&ccedil;larına darbe vuranlar ve ikinci grup ise ahmak&ccedil;a ibadetleri ile halkı kandıranlardır.&rdquo;[4] Bug&uuml;n intizar adıyla mehdilik d&uuml;ş&uuml;ncesine zarar veren bilin&ccedil;siz ve cahil dostların tehlikesini a&ccedil;ık&ccedil;a g&ouml;zlemlemekteyiz. Bunlar intizar adıyla zul&uuml;m ve sitem karşısında susmakta ve d&uuml;şmanın işini kolaylaştırmaktalar yahut belirli periyotlarla zahirde zuhurun g&ouml;stergesi olan birka&ccedil; alameti g&ouml;rmeyle tarih vererek Hz. Mehdi&rsquo;nin (a.c.f) yakın zamanda zuhur edeceğini m&uuml;jdelemekteler. Bu gibi vakit belirlemeler hadislerimizde yerilmiştir, artı bu Hz. Mehdi&rsquo;nin (a.c.f) ger&ccedil;ek bekleyenlerinin soğumasına ve &uuml;mitsizliğine yol a&ccedil;maktadır. Fuzeyl b. Yesar İmam Bakır&rsquo;a (a.s) bu işin (İmam Mehdi&rsquo;nin (a.c.f) zuhuru) bir vakti var mıdır diye sorduğunu belirtir. İmam Bakır (a.s) ş&ouml;yle buyurur: &ldquo;Bunun vaktini belirleyenler yalan atmaktalar, tekrar ediyorum bunun vaktini belirleyenler yalan atmaktalar. Musa (a.s) rabbinin &ccedil;ağrısıyla dışarıya &ccedil;ıktığında kendi kavmine otuz g&uuml;n vakit verdi ve Allah bu otuz g&uuml;ne on g&uuml;n eklemesi nedeniyle kavmi, Musa (a.s) bize verdiği s&ouml;z&uuml; tutmadı ve b&ouml;ylece onlar bilinen şeyleri yaptı.&rdquo;[5]\r\n\r\n\r\n	3. D&uuml;nya Tapmak: Kuşkusuz ger&ccedil;ek anlamda &acirc;şık olan kimse sevgilisine yabancı kalmaz ve kendisini sevgilisine uyarlar ve onun rengine b&uuml;r&uuml;n&uuml;r.[6] Bu y&uuml;zden ıslah ediciyi bekleyenin salih olması gerekir diye s&ouml;ylemişlerdir.\r\n\r\n\r\n	&ldquo;İntizar&rdquo; genellikle mevcut durumdan rahatsız olan ve daha iyi bir durum i&ccedil;in &ccedil;abalayan kimsenin haline denir. &Ouml;rneğin iyileşmeyi bekleyen bir hasta veya evladının yolculuktan d&ouml;nmesini bekleyen bir baba hastalık ve evlat ayrılığından rahatsız olur ve daha iyi bir durum yaratmak i&ccedil;in &ccedil;abalar. Aynı şekilde piyasanın bozuk ortamından rahatsız olan ve ekonomik krizin dinmesini bekleyen bir iş adamı iki halden birini taşır: ya mevcut duruma yabancı kalır veya daha iyi bir vaziyet yaratmak i&ccedil;in &ccedil;abalar. Bundan dolayı Hz. Mehdi&rsquo;nin (a.c.f) hak ve adalet h&acirc;kimiyetini bekleme ve evrensel ıslah edicinin kıyam etmesi meselesi, ger&ccedil;ekte iki unsurdan oluşur: Reddetme unsuru ve ispat unsuru. Reddetme unsuru mevcut duruma yabancılaşmayı ve ispat unsuru ise daha iyi bir durum istemeyi temsil eder. Eğer bu iki husus insan ruhunda k&ouml;kl&uuml; bir şekilde yer edinirse iki t&uuml;rl&uuml; etkili amele kaynaklık teşkil eder. Bu iki t&uuml;rl&uuml; amel şunlardan ibarettir: Zul&uuml;m ve bozgunculuk etkenleri ile her t&uuml;rl&uuml; işbirliği ve koordinasyonu terk etmek ve buna ek olarak onlar ile m&uuml;cadele etmek. İkincisi, belirtilen evrensel ve halka dayalı &uuml;niter devletin şekillenmesi i&ccedil;in cismi ve ruhi olarak ve aynı şekilde maddi ve manevi bakımdan insanın kendisini yetiştirmesi ve kendisini hazırlaması gerekir. Bu iki hususun da yapıcı ve hareketlendirici, bilin&ccedil;lendirici ve uyandırıcı birer etken olduğuna dikkat etmemiz iyi olacaktır.[7]Bu hususta daha fazla bilgi edinmek i&ccedil;in aşağıdaki başlıklara m&uuml;racaat ediniz:\r\n\r\n\r\n	Zuhurun Alametleri, 1392 (Site: 1414).\r\n\r\n\r\n	İmam Zaman&rsquo;ın (a.c.f) zuhur alametleri, 219 (Site: 2032).&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	İmam Zaman&rsquo;ın (a.c.f) zuhur zamanını belirlemek, 8529 (Site: 8908).\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Burucerdi, Seyyid Muhammed İbrahim, Tefsiri Cami, c. 3, s. 293-294, İntişaratıSadr, Tahran, &ccedil;apı şeşum, 1366 h.ş.\r\n\r\n\r\n	[2] Payende, Ebu&rsquo;l Kasım, Nehcu&rsquo;lFesahe Mecmuayı kelimatıgısarı Hz Resul (s.a.a), s. 632, hadis 2255, Naşir D&uuml;nyayidaniş, Tahran, &ccedil;apı &ccedil;aharum, 1382 h.ş.\r\n\r\n\r\n	[3] Temimi Amedi, Abdu&rsquo;lVahid bin Muhammed, Gureru&rsquo;l Hikem ve Dureru&rsquo;l Kelim, s. 431, 9843, İntişaratı defteri tebliğat, Kum, 1366 h.ş.\r\n\r\n\r\n	[4] Keraceki, Ebu&rsquo;lFeth, Madenu&rsquo;l Cevahir, s. 26, Kitaphane-i murtazaviyye, Tahran, 1394 h.k.\r\n\r\n\r\n	[5] Fahri Zencani, Seyyid Ahmet, GaybetiNumani, Fahri, s. 346 ve 347, Naşir Daru&rsquo;lKutubu&rsquo;l İslamiye, Tahran, &ccedil;apı &ccedil;aharum, 1362 h.ş.\r\n\r\n\r\n	[6] İmam Sadık&rsquo;a (a.s) isnat edilen bir şiirde ş&ouml;yle okuruz: لو کان حبّک صادقاً لأطعته&nbsp;&nbsp;&nbsp; لأنّ المحبّ لمن یحبّ مطیع.\r\n\r\n\r\n	[7] Mekarim Şirazi, Nasır, Tefsiri Numune, c. 7, s. 381 ve 382, Naşir Daru&rsquo;lKutubu&rsquo;l İslamiye, Tahran, &ccedil;apı evvel, 1374 h.ş.'),(109,'tr113','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Ehlis&uuml;nnetin bazı grupları (Haşevilik ve Selefilik gibi) Hz. &Acirc;dem (a.s) ve onun cennetten &ccedil;ıkarılması gibi bir takım Kur&rsquo;an ayetlerine istinatta bulunarak peygamberlerin sadece vahiy almada ve peygamberliği tebliğ etmede masum olduğunu ve diğer hallerde g&uuml;nah ve hata işleyebileceklerini belirtmişlerdir. Peygamberlerin ve ardınca temiz imamların masum olmadığına inanan gruplardan biri de Selefilerdir. Onların &ouml;nde gelen şahsiyetleri peygamberler ve temiz imamların masum olmadığına inanmaktadır. &Ouml;rneğin İbn. Teymiye bir s&ouml;z&uuml;nde ne peygamber ve ne de peygamber olmayan hi&ccedil; kimse masum değildir diye s&ouml;ylemiştir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Ehlis&uuml;nnetin bazı grupları (Haşevilik[1] ve Selefiler ve bazı hadis ehli), peygamberlerin sadece vahiy almada ve bildiriminde masum olduklarına ve diğer konularda g&uuml;nah ve hata işleyebileceklerini inanmaktadır. Onlar Taha suresi 121. ayet, Yusuf suresi 109 ve 110. ayetlere istinatta bulunmaktadırlar.[2] Lakin Şia ve Ehlis&uuml;nnet de d&acirc;hil İslam m&uuml;tekellimlerinin t&uuml;m&uuml; vahiy almada, vahiy bildiriminde ve misyonu tebliğ etmede peygamberlerin masum olduğuna inanmakta ve bu konuda g&ouml;r&uuml;ş birliği i&ccedil;indedirler. Elbette sadece misyonu bildirmede hatanın yanlışla ve unutarak caiz olduğu konusunu Ebubekir Bağlani&rsquo;ye isnat etmişlerdir.[3] Bu hususta ileri s&uuml;rd&uuml;kleri deliller de takriben birbirine benzemektedir.[4] Peygamberleri ve ardınca temiz imamların masum oluşuna inanmayan gruplardan birisi de Selefilerdir ve onların &ouml;nde gelen şahsiyetleri peygamberlerin masum olduğuna inanmamaktadırlar. &Ouml;rneğin Ehlis&uuml;nnetin b&uuml;y&uuml;k şahsiyetlerinden olan İbn. Teymiye s&ouml;zlerinin birinde ne peygamber ve ne de peygamber olmayan hi&ccedil; kimse masum değildir[5] ve peygamber olmayan kimselerin de masum olmayacağı ispatlanır diye s&ouml;ylemektedir. İbn. Teymiye ş&ouml;yle s&ouml;ylemektedir: &ldquo;Peygamberden sonra hi&ccedil; kimse masum değildir ve peygamberden sonra hi&ccedil;bir şeyde hi&ccedil;bir kimseye itaat etmek farz değildir.&rdquo;[6] Burada &ouml;zetle sadece iki ayete işaret edilecektir:</p>\r\n\r\n<p>\r\n	1. Bunun &uuml;zerine onlar (&Acirc;dem ve eşi Havva) o ağacın meyvesinden yediler. Bu sebeple avret yerleri kendilerine g&ouml;r&uuml;nd&uuml; ve cennet yaprağından &uuml;zerlerine &ouml;rtmeye başladılar. &Acirc;dem, Rabbine isyan etti ve yolunu şaşırdı.[7]</p>\r\n\r\n<p>\r\n	Bu ayet ve ondan &ouml;nceki ayetlerde Hz. &Acirc;dem ve eşinin cennete girmesi, şeytanın vesveseleri ile onların cennetten &ccedil;ıkarılması, y&uuml;ce Allah&rsquo;ın bu esnada vermiş olduğu h&uuml;k&uuml;m, dini yasalaştırması ve insanoğlunun saadet ve bahtsızlığının kendisinin g&ouml;stermiş olduğu hidayet yoluna bağlı olup olmayacağını belirtmesi ge&ccedil;mektedir. Kur&rsquo;an-ı Kerim&rsquo;de Hz. &Acirc;dem ve eşi Havva&rsquo;nın cennetten kovulması hakkında belirtilen bu ayet ve diğer ayetler, bazı Ehlis&uuml;nnet mensuplarının vahiy dışında peygamberlerin masum oluşunu reddetmesine sebep olmuş ve peygamberlerin g&uuml;nah işleyebileceğine dair ileri s&uuml;rd&uuml;kleri en &ouml;nemli deliller sayılmıştır.[8]</p>\r\n\r\n<p>\r\n	Bu delilin reddi konusunda Şia&rsquo;nın b&uuml;y&uuml;k m&uuml;fessir ve araştırmacıları tarafından ayet ve rivayetler esas alınarak g&uuml;&ccedil;l&uuml; ve sağlam yanıtlar verilmiştir.[9] Burada belirtilen yanıtlardan birine işaret edilecektir. Bu ayetin incelenmesinden ve tahlilinin yapılmasından &ouml;nce emir ve yasağın iki t&uuml;rl&uuml; olduğunun hatırlatılması gerekmektedir:</p>\r\n\r\n<p>\r\n	A. Y&uuml;k&uuml;ml&uuml;l&uuml;k emir ve yasağı: Bu emir ve yasakta Tanrı kendi velayet makamından esinlenerek kullarına b&ouml;yle bir işi yapmayın veya yapınız diye emreder ve kullar da bu t&uuml;r emir ve yasaklara mutlak şekilde itaat etmeli ve belirtilen fiili kesinlikle yapmalı veya yapmamalıdır.</p>\r\n\r\n<p>\r\n	B. İrşadi emir ve yasaklar: Bu t&uuml;r emir ve yasaklarda Tanrı bir g&uuml;&ccedil; ve egemenliğe dayalı olarak bir buyrukta bulunmaz, sadece insanın ger&ccedil;ek maslahatını g&ouml;z &ouml;n&uuml;nde bulundurur ve kılavuzluk yapmak ve yardımda bulunmak hedefi ile bir işi yapmaya veya terk etmeye d&ouml;n&uuml;k bir buyrukta bulunur. Elbette irşadi emir ve yasaklar da iki kısma ayrılır:</p>\r\n\r\n<p>\r\n	1. Salt irşadi emir ve yasaklar: Bu t&uuml;r emir ve yasakların yerine getirilmesinde hi&ccedil;bir taabbud ve kesinlik kasti muteber değildir.</p>\r\n\r\n<p>\r\n	2. Velilik ile birlikte olan irşadi emir ve yasaklar: İrşadi olmakla birlikte bir t&uuml;r velilik olgusuyla birlikte olan ve taabbud kastinin muteber gereklerinden sayılan ve taabbud olmaksızın hi&ccedil;bir eseri olmayan m&uuml;stehaplar bu kabildendir.</p>\r\n\r\n<p>\r\n	Bu a&ccedil;ıklamalardan sonra belirtmeliyiz ki hikmet sahibi Allah&rsquo;ın Hz. &Acirc;dem (a.s) i&ccedil;in vermiş olduğu emir salt irşadi idi. Y&uuml;ce Allah sadece hayırsever, acıyan ve iyiliksever bireyler gibi &Acirc;dem&rsquo;in yapacağı işin getiri ve neticelerini kendisine hatırlatmıştır. Eğer Hz. &Acirc;dem (a.s) hikmet sahibi Allah&rsquo;ın emrine itaat etseydi ve yasak meyveden yemeseydi, Rabbinden bir armağan almayacaktı. &Ccedil;&uuml;nk&uuml; y&uuml;ce Allah Hz. &Acirc;dem&rsquo;e (a.s) itaat etmesi gereken bir emir vermemişti. Hz. &Acirc;dem&rsquo;in (a.s) Allah&rsquo;ın buyruğuna itaat etmesi durumunda elde edeceği ilk armağan onun cennette kalıp t&uuml;m refah ve huzur imk&acirc;nlarından yararlanmasıydı ve Allah&rsquo;ın buyruğunu g&ouml;rmezden gelmesiyle o elinde bulunan ortamdan mahrum kalmış ve kendi rabbine y&ouml;nelik herhangi bir saygısızlıkta bulunmamıştır. Dolayısıyla buna g&uuml;nah denilmez. Yasağın irşadi oluşunu bu ayetten &ouml;nceki ayetler[10] teyit etmektedir; zira bu ayetler asla ceza beyanında bulunmamakta, aksine sadece yasak meyveden yemenin nimetlerden mahrum kalmaktan ibaret tabii neticesini belirtmektedir. Eğer Allah&rsquo;ın yasağı y&uuml;k&uuml;ml&uuml;l&uuml;k yasağı olsaydı, onun netice ve getirilerinin t&ouml;vbe aracılığıyla yok olması gerekirdi. Oysaki biz Hz. &Acirc;dem&rsquo;in (a.s) ve Hz. Havva&rsquo;nın t&ouml;vbe ettiklerini, onların t&ouml;vbelerinin kabul olduğunu, lakin davranışlarının neticesinin (cennetten &ccedil;ıkmak) değişmediğini g&ouml;rmekteyiz. Bundan dolayı yanlış yapmak[11] hi&ccedil;bir zaman g&uuml;nahla eş anlamlı değildir. Her t&uuml;rl&uuml; muhalefet ve itaatsizlik g&uuml;nah[12] ve ıstılah anlamıyla (su&ccedil; ve g&uuml;nah) itaatsizlik değildir. İnsan şefkatli bir nasihat edicinin s&ouml;zlerine kulak vermediğinden ve yaşamda meşakkat ve zahmet ile karşılaştığında da buna yanlışlık denir. Aynı şekilde yaşamda yanlışlık yapmak Rabbin y&uuml;k&uuml;ml&uuml;l&uuml;k emirlerine karşı gelmeye &ouml;zg&uuml; değildir. İnsan irşat y&ouml;n&uuml; bulunan ve tavsiye ve &ouml;nerme boyutu olan daha b&uuml;y&uuml;k bir emre kulak vermediğinde ve bir takım zararlarla karşılaştığında da sapma ve isyan s&ouml;zc&uuml;ğ&uuml; kullanılır.[13] Bu ayetler aracılığıyla peygamberlerin vahiy bildirimi dışında masum olmadıklarına dair &ouml;ne s&uuml;r&uuml;len delillere başka yanıtlar da verilmiştir.[14] &Ouml;zetle bizim inancımıza g&ouml;re peygamberler hi&ccedil;bir farzı terk etmez ve harama bulaşmazlar; zira bu onların masum oluşlarıyla &ccedil;elişir.&nbsp; Ama onlar &uuml;st&uuml;n bir emri yani m&uuml;stehap bir ameli terk edebilir ve aynı şekilde mekruh bir fiili işleyebilirler. Onların yakınlık makamı en &uuml;st derece olduğundan kendilerinin affedilme istekleri kendi &uuml;st&uuml;n derecelerinden d&uuml;şmemeleri ve daha alt bir mertebeye inmemeleri i&ccedil;indir. Bu onlar i&ccedil;in &ccedil;ok zordur. Zira her kim bir dereceden aşağı inerse ve bunun neticesinde bir azap ile karşılaşmasa bile bu kendisi i&ccedil;in &ccedil;ok zor olacaktır.[15]</p>\r\n\r\n<p>\r\n	2. Biz senden &ouml;nce de, memleketler halkından ancak kendilerine vahyettiğimiz birtakım erkekleri peygamber olarak g&ouml;nderdik. Yery&uuml;z&uuml;nde dolaşıp da, kendilerinden &ouml;nce gelenlerin akıbetlerinin nasıl olduğuna bakmadılar mı? Elbette ahiret yurdu Allah&rsquo;a karşı gelmekten sakınanlar i&ccedil;in daha iyidir. H&acirc;l&acirc; aklınızı kullanmıyor musunuz? Nihayet peygamberler &uuml;mitlerini kesecek h&acirc;le gelip yalanlandıklarını d&uuml;ş&uuml;nd&uuml;kleri sırada, onlara yardımımız geldi de, b&ouml;ylece dilediğimiz kimseler kurtuluşa erdirildi. Azabımız ise, su&ccedil;lular topluluğundan geri &ccedil;evrilemez.[16]</p>\r\n\r\n<p>\r\n	Peygamberlerin masum olmadığına inananlar bu ayet (110) ile onların masum olmadığına dair delil getirmişlerdir; zira onlar ş&ouml;yle demektedir: &ldquo;وَظَنُّوا أَنَّهُمْ قَدْ کُذِبُوا&rdquo; tabirindeki zamirler &ldquo;الرسل&rdquo; s&ouml;zc&uuml;ğ&uuml;ne d&ouml;nmektedir. B&ouml;yle bir durumda ayetin mefhumu ş&ouml;yle olacaktır: Resuller ve ilahi nebiler kendi kavimlerini uyarmış ancak kavimleri kendilerine sert bir şekilde karşı koymuştur. Bu peygamberler kendi kavimlerini davet etmeye devam etmiş ve halk da aynı şekilde inat&ccedil;ılık yapmıştır; onlar kavimlerini Allah&rsquo;ın azabıyla korkutmuş ama kavimleri onların &ccedil;ağrılarını kabul etmemiştir. Netice peygamberler kendi kavimlerinin iman etmesinden &uuml;mitsiz olmuştur (veya &uuml;mitsiz olmaya yaklaşmışlardır). Peygamberler, Allah&rsquo;ın m&uuml;minlere yardım geleceği ve k&acirc;firlerin helak ve yok edileceğine dair bildirdiği şeylerden kuşku duymaya başlamışlardır; yani bu &ldquo;وَظَنُّوا أَنَّهُمْ قَدْ کُذِبُوا&rdquo;ayetinin i&ccedil;eriğidir. Dolayısıyla y&uuml;ce Allah&rsquo;a y&ouml;nelik b&ouml;yle bir sanıda bulunmak yanlış bir inan&ccedil;tır ve masumluk ile bağdaşmamaktadır.[17] Elbette bu şahıslar ayeti şerifedeki konuyu Hz. Peygamber-i Ekrem&rsquo;de (s.a.a) d&acirc;hil olmak &uuml;zere t&uuml;m peygamberlere uyarlamaktadırlar. Peygamberleri sadece vahiy almada masum bilmektedirler.</p>\r\n\r\n<p>\r\n	Bu istidlalin cevabı: Ayetin zahiri ile uyuşan ve bağdaşan cevaplardan biri şudur: Ayet-i şerifedeki belirtilen sanı peygamberlerin kalplerine gelen, t&uuml;m varlık ve akıllarıyla idrak ettikleri ve sonra dile getirdikleri kalbi bir olgu değildir. İnsanın kalbine gelen, dile getirmesine neden olan ve kendisi i&ccedil;in d&uuml;ş&uuml;nsel ve ameli zararlar meydana getiren diğer sanılar gibi değildir. Bilakis bundan kastedilen şey şudur: K&acirc;firlerin peygamberler i&ccedil;in meydana getirdiği zor ve acı hadiselerin boyutu &ccedil;ok b&uuml;y&uuml;kt&uuml;r ve bu peygamberlerin tekvini bir dil ile vaat edilen yardım ve desteğin doğru olmadığını yansıtmasına neden olmuştur; yardım ve destek i&ccedil;in ilahi vaadin yalan bir vaat olduğunu sanan kimseler ile kendilerini kuşatmış zor ve acı olay ve hadiseler nedeniyle ilk başta ilahi vaatten bir haber ve eser olmadığı d&uuml;ş&uuml;ncesine kapılan kimseler arasında fark vardır.[18]</p>\r\n\r\n<p>\r\n	&nbsp;----------------</p>\r\n\r\n<p>\r\n	[1] Subhani, Cafer, El- İlahiyat, c. 3, s. 165.</p>\r\n\r\n<p>\r\n	[2] Tefsiru&rsquo;l-Alusi, Taha Suresi,121. Ayetin a&ccedil;ılaması: &laquo; نعم لا اشکال فیه على ما قاله القاضی أبو بکر من أنه لا یمتنع عقلاً ولا سمعاً أن یصدر من النبی علیه السلام قبل نبوته معصیة مطلقاً &raquo;.</p>\r\n\r\n<p>\r\n	[3] Subhani, Cafer, El- İlahiyat, c. 3, s. 183.</p>\r\n\r\n<p>\r\n	[4] Subhani, Cafer, El- İlahiyat, c. 3, s. 189 &ndash; 189.</p>\r\n\r\n<p>\r\n	[5] Ahmet bin Abdu&rsquo;l Halim bin Teymiye, El- HaraniEbu&rsquo;l Abbas, Minhacu&rsquo;sSunne En- Nebeviye, Tahkik: Dr. Muhammed Reşat Salim, c. 7, s 85, Mısır, M&uuml;essese-i Kurtube, 1406, &ccedil;apı evvel; Camiu&rsquo;rResailliibniTeymiye, Reşat Salim, Bahş &ldquo;El- Mecmuati&rsquo;s Saniye&rdquo;, BahsGuluvu&rsquo;ş Şia fi Bahsi&rsquo;l İsme: وَادعوا عصمتهم من صَغِیر الذُّنُوب وکبیرها وَغیر ذَلِک وَادعوا ذَلِک فِی الْأَنْبِیَاء أَیْضا لأَنهم أفضل من الْأَئِمَّة؛ و همچنین: در بحث &laquo; مذهب السلف و اهل السنة هو القول بتوبة الانبیاء&raquo; و همچنین در بحث &laquo; بطلَان القَوْل بعصمة الْأَنْبِیَاء من التَّوْبَة من الذُّنُوب&raquo;.</p>\r\n\r\n<p>\r\n	[6] Camiu&rsquo;rResailliibniTeymiye, Reşat Salim, Bahş &ldquo;El- Mecmuatu&rsquo;lUvla&rdquo;, Bahs&ldquo;La İsmete liehedinbagde&rsquo;r Resul&rdquo; ve &ldquo;Mezhebu&rsquo;s Selef ve Ehlisunnehuve&rsquo;lGovlbitevbeti&rsquo;l Enbiya&rdquo; ve &ldquo;Butlani&rsquo;lGovlbiismeti&rsquo;l Enbiya mine&rsquo;tTevbeti ve mine&rsquo;zZunub&rdquo;.</p>\r\n\r\n<p>\r\n	[7] Taha Suresi, 121. ayet: (فَأَکَلا مِنْها فَبَدَتْ لَهُما سَوْآتُهُما وَ طَفِقا یَخْصِفانِ عَلَیْهِما مِنْ وَرَقِ الْجَنَّةِ وَ عَصى&rlm; آدَمُ رَبَّهُ فَغَوى&rlm; ).</p>\r\n\r\n<p>\r\n	[8] Subhani, Cafer, Mefahimu&rsquo;l Kur&rsquo;an, c. 5, s. 119.</p>\r\n\r\n<p>\r\n	[9] Bu eleştiriye cevap vermek i&ccedil;in aşağıdaki yanıtlara da m&uuml;racaat edebilirsiniz: &nbsp;</p>\r\n\r\n<p>\r\n	Soru 203 (Site: 1114) (&Acirc;dem Havva&rsquo;nın G&uuml;nahı), Soru 4438 (Site: 4808) (Hz. &Acirc;dem&rsquo;in Hatası), Ve peygamberlerin masumluğuyla ilgili yanıtlar.</p>\r\n\r\n<p>\r\n	[10] Taha Suresi, 117 -118. ayet:&nbsp; (فقلنا یا آدم إنّ هذا عدوّ لک و لزوجک فلایخرجنکما من الجنّة فتشقی ، إنّ لک الا تجوع فیها و لاتعری، و انک لاتظمؤا فیها و لاتضحی).</p>\r\n\r\n<p>\r\n	[11]Bakara Suresi, 36. ayet:( فأزلّهما الشیطن).</p>\r\n\r\n<p>\r\n	[12] Taha Suresi, 121. ayet: ( و عصی ءادم ربّه فغوی ).</p>\r\n\r\n<p>\r\n	[13] Subhani, Cafer, Mefahimu&rsquo;l Kur&rsquo;an, c. 5, s. 122 &ndash; 126; Tabatabai, Seyyid Muhammed H&uuml;seyin, Tefsiri El- Mizan, terc&uuml;me Musevi HamedaniSeyyid Muhammed Bakır, c. 14, s. 306 &ndash; 309, Defteri İntişaratı İslamiyi camiayı m&uuml;derrisini hovzei ilmiyeyi Kum, &ccedil;apı pencum, 1374 h.ş; MekarimŞirazi, Nasır, Tefsiri Numune, c. 13, s. 323 &ndash; 324, Daru&rsquo;lKutubu&rsquo;l İslamiye, Tahran, &ccedil;apı evvel, 1374 h.ş; Terc&uuml;meyi Mecmeu&rsquo;l Beyan fi Tefsiri&rsquo;l Kur&rsquo;an, c. 1, s. 133 &ndash; 137, ba terc&uuml;meyi m&uuml;terciman, İntişaratıFerahani, Tahran, &ccedil;apı evvel, 1370 h.ş.</p>\r\n\r\n<p>\r\n	[14] Tabatabai, Seyyid Muhammed H&uuml;seyin, Tefsiri El- Mizan, terc&uuml;me Musevi HamedaniSeyyid Muhammed Bakır, c. 14, s. 309.</p>\r\n\r\n<p>\r\n	[15] Terc&uuml;meyi Mecmeu&rsquo;l Beyan fi Tefsiri&rsquo;l Kur&rsquo;an, c. 18, s. 33.</p>\r\n\r\n<p>\r\n	[16] Yusuf Suresi, 109 - 110. ayet:( وَ ما أَرْسَلْنا مِنْ قَبْلِکَ إِلاَّ رِجالاً نُوحی&rlm; إِلَیْهِمْ مِنْ أَهْلِ الْقُرى&rlm; أَ فَلَمْ یَسیرُوا فِی الْأَرْضِ فَیَنْظُرُوا کَیْفَ کانَ عاقِبَةُ الَّذینَ مِنْ قَبْلِهِمْ وَ لَدارُ الْآخِرَةِ خَیْرٌ لِلَّذینَ اتَّقَوْا أَ فَلا تَعْقِلُونَ &laquo;109&raquo; حَتَّى إِذَا اسْتَیْأَسَ الرُّسُلُ وَ ظَنُّوا أَنَّهُمْ قَدْ کُذِبُوا جاءَهُمْ نَصْرُنا فَنُجِّیَ مَنْ نَشاءُ وَ لا یُرَدُّ بَأْسُنا عَنِ الْقَوْمِ الْمُجْرِمینَ &laquo;110&raquo;).</p>\r\n\r\n<p>\r\n	[17] Subhani, Cafer, Mefahimu&rsquo;l Kur&rsquo;an, c. 5, s. 97&ndash;98.</p>\r\n\r\n<p>\r\n	[18] Subhani, Cafer, Mefahimu&rsquo;l Kur&rsquo;an, c. 5, s. 101-104.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Ehlis&uuml;nnetin bazı grupları (Haşevilik ve Selefilik gibi) Hz. &Acirc;dem (a.s) ve onun cennetten &ccedil;ıkarılması gibi bir takım Kur&rsquo;an ayetlerine istinatta bulunarak peygamberlerin sadece vahiy almada ve peygamberliği tebliğ etmede masum olduğunu ve diğer hallerde g&uuml;nah ve hata işleyebileceklerini belirtmişlerdir. Peygamberlerin ve ardınca temiz imamların masum olmadığına inanan gruplardan biri de Selefilerdir. Onların &ouml;nde gelen şahsiyetleri peygamberler ve temiz imamların masum olmadığına inanmaktadır. &Ouml;rneğin İbn. Teymiye bir s&ouml;z&uuml;nde ne peygamber ve ne de peygamber olmayan hi&ccedil; kimse masum değildir diye s&ouml;ylemiştir.','&nbsp;Ehlis&uuml;nnetin bazı grupları (Haşevilik[1] ve Selefiler ve bazı hadis ehli), peygamberlerin sadece vahiy almada ve bildiriminde masum olduklarına ve diğer konularda g&uuml;nah ve hata işleyebileceklerini inanmaktadır. Onlar Taha suresi 121. ayet, Yusuf suresi 109 ve 110. ayetlere istinatta bulunmaktadırlar.[2] Lakin Şia ve Ehlis&uuml;nnet de d&acirc;hil İslam m&uuml;tekellimlerinin t&uuml;m&uuml; vahiy almada, vahiy bildiriminde ve misyonu tebliğ etmede peygamberlerin masum olduğuna inanmakta ve bu konuda g&ouml;r&uuml;ş birliği i&ccedil;indedirler. Elbette sadece misyonu bildirmede hatanın yanlışla ve unutarak caiz olduğu konusunu Ebubekir Bağlani&rsquo;ye isnat etmişlerdir.[3] Bu hususta ileri s&uuml;rd&uuml;kleri deliller de takriben birbirine benzemektedir.[4] Peygamberleri ve ardınca temiz imamların masum oluşuna inanmayan gruplardan birisi de Selefilerdir ve onların &ouml;nde gelen şahsiyetleri peygamberlerin masum olduğuna inanmamaktadırlar. &Ouml;rneğin Ehlis&uuml;nnetin b&uuml;y&uuml;k şahsiyetlerinden olan İbn. Teymiye s&ouml;zlerinin birinde ne peygamber ve ne de peygamber olmayan hi&ccedil; kimse masum değildir[5] ve peygamber olmayan kimselerin de masum olmayacağı ispatlanır diye s&ouml;ylemektedir. İbn. Teymiye ş&ouml;yle s&ouml;ylemektedir: &ldquo;Peygamberden sonra hi&ccedil; kimse masum değildir ve peygamberden sonra hi&ccedil;bir şeyde hi&ccedil;bir kimseye itaat etmek farz değildir.&rdquo;[6] Burada &ouml;zetle sadece iki ayete işaret edilecektir:\r\n\r\n\r\n	1. Bunun &uuml;zerine onlar (&Acirc;dem ve eşi Havva) o ağacın meyvesinden yediler. Bu sebeple avret yerleri kendilerine g&ouml;r&uuml;nd&uuml; ve cennet yaprağından &uuml;zerlerine &ouml;rtmeye başladılar. &Acirc;dem, Rabbine isyan etti ve yolunu şaşırdı.[7]\r\n\r\n\r\n	Bu ayet ve ondan &ouml;nceki ayetlerde Hz. &Acirc;dem ve eşinin cennete girmesi, şeytanın vesveseleri ile onların cennetten &ccedil;ıkarılması, y&uuml;ce Allah&rsquo;ın bu esnada vermiş olduğu h&uuml;k&uuml;m, dini yasalaştırması ve insanoğlunun saadet ve bahtsızlığının kendisinin g&ouml;stermiş olduğu hidayet yoluna bağlı olup olmayacağını belirtmesi ge&ccedil;mektedir. Kur&rsquo;an-ı Kerim&rsquo;de Hz. &Acirc;dem ve eşi Havva&rsquo;nın cennetten kovulması hakkında belirtilen bu ayet ve diğer ayetler, bazı Ehlis&uuml;nnet mensuplarının vahiy dışında peygamberlerin masum oluşunu reddetmesine sebep olmuş ve peygamberlerin g&uuml;nah işleyebileceğine dair ileri s&uuml;rd&uuml;kleri en &ouml;nemli deliller sayılmıştır.[8]\r\n\r\n\r\n	Bu delilin reddi konusunda Şia&rsquo;nın b&uuml;y&uuml;k m&uuml;fessir ve araştırmacıları tarafından ayet ve rivayetler esas alınarak g&uuml;&ccedil;l&uuml; ve sağlam yanıtlar verilmiştir.[9] Burada belirtilen yanıtlardan birine işaret edilecektir. Bu ayetin incelenmesinden ve tahlilinin yapılmasından &ouml;nce emir ve yasağın iki t&uuml;rl&uuml; olduğunun hatırlatılması gerekmektedir:\r\n\r\n\r\n	A. Y&uuml;k&uuml;ml&uuml;l&uuml;k emir ve yasağı: Bu emir ve yasakta Tanrı kendi velayet makamından esinlenerek kullarına b&ouml;yle bir işi yapmayın veya yapınız diye emreder ve kullar da bu t&uuml;r emir ve yasaklara mutlak şekilde itaat etmeli ve belirtilen fiili kesinlikle yapmalı veya yapmamalıdır.\r\n\r\n\r\n	B. İrşadi emir ve yasaklar: Bu t&uuml;r emir ve yasaklarda Tanrı bir g&uuml;&ccedil; ve egemenliğe dayalı olarak bir buyrukta bulunmaz, sadece insanın ger&ccedil;ek maslahatını g&ouml;z &ouml;n&uuml;nde bulundurur ve kılavuzluk yapmak ve yardımda bulunmak hedefi ile bir işi yapmaya veya terk etmeye d&ouml;n&uuml;k bir buyrukta bulunur. Elbette irşadi emir ve yasaklar da iki kısma ayrılır:\r\n\r\n\r\n	1. Salt irşadi emir ve yasaklar: Bu t&uuml;r emir ve yasakların yerine getirilmesinde hi&ccedil;bir taabbud ve kesinlik kasti muteber değildir.\r\n\r\n\r\n	2. Velilik ile birlikte olan irşadi emir ve yasaklar: İrşadi olmakla birlikte bir t&uuml;r velilik olgusuyla birlikte olan ve taabbud kastinin muteber gereklerinden sayılan ve taabbud olmaksızın hi&ccedil;bir eseri olmayan m&uuml;stehaplar bu kabildendir.\r\n\r\n\r\n	Bu a&ccedil;ıklamalardan sonra belirtmeliyiz ki hikmet sahibi Allah&rsquo;ın Hz. &Acirc;dem (a.s) i&ccedil;in vermiş olduğu emir salt irşadi idi. Y&uuml;ce Allah sadece hayırsever, acıyan ve iyiliksever bireyler gibi &Acirc;dem&rsquo;in yapacağı işin getiri ve neticelerini kendisine hatırlatmıştır. Eğer Hz. &Acirc;dem (a.s) hikmet sahibi Allah&rsquo;ın emrine itaat etseydi ve yasak meyveden yemeseydi, Rabbinden bir armağan almayacaktı. &Ccedil;&uuml;nk&uuml; y&uuml;ce Allah Hz. &Acirc;dem&rsquo;e (a.s) itaat etmesi gereken bir emir vermemişti. Hz. &Acirc;dem&rsquo;in (a.s) Allah&rsquo;ın buyruğuna itaat etmesi durumunda elde edeceği ilk armağan onun cennette kalıp t&uuml;m refah ve huzur imk&acirc;nlarından yararlanmasıydı ve Allah&rsquo;ın buyruğunu g&ouml;rmezden gelmesiyle o elinde bulunan ortamdan mahrum kalmış ve kendi rabbine y&ouml;nelik herhangi bir saygısızlıkta bulunmamıştır. Dolayısıyla buna g&uuml;nah denilmez. Yasağın irşadi oluşunu bu ayetten &ouml;nceki ayetler[10] teyit etmektedir; zira bu ayetler asla ceza beyanında bulunmamakta, aksine sadece yasak meyveden yemenin nimetlerden mahrum kalmaktan ibaret tabii neticesini belirtmektedir. Eğer Allah&rsquo;ın yasağı y&uuml;k&uuml;ml&uuml;l&uuml;k yasağı olsaydı, onun netice ve getirilerinin t&ouml;vbe aracılığıyla yok olması gerekirdi. Oysaki biz Hz. &Acirc;dem&rsquo;in (a.s) ve Hz. Havva&rsquo;nın t&ouml;vbe ettiklerini, onların t&ouml;vbelerinin kabul olduğunu, lakin davranışlarının neticesinin (cennetten &ccedil;ıkmak) değişmediğini g&ouml;rmekteyiz. Bundan dolayı yanlış yapmak[11] hi&ccedil;bir zaman g&uuml;nahla eş anlamlı değildir. Her t&uuml;rl&uuml; muhalefet ve itaatsizlik g&uuml;nah[12] ve ıstılah anlamıyla (su&ccedil; ve g&uuml;nah) itaatsizlik değildir. İnsan şefkatli bir nasihat edicinin s&ouml;zlerine kulak vermediğinden ve yaşamda meşakkat ve zahmet ile karşılaştığında da buna yanlışlık denir. Aynı şekilde yaşamda yanlışlık yapmak Rabbin y&uuml;k&uuml;ml&uuml;l&uuml;k emirlerine karşı gelmeye &ouml;zg&uuml; değildir. İnsan irşat y&ouml;n&uuml; bulunan ve tavsiye ve &ouml;nerme boyutu olan daha b&uuml;y&uuml;k bir emre kulak vermediğinde ve bir takım zararlarla karşılaştığında da sapma ve isyan s&ouml;zc&uuml;ğ&uuml; kullanılır.[13] Bu ayetler aracılığıyla peygamberlerin vahiy bildirimi dışında masum olmadıklarına dair &ouml;ne s&uuml;r&uuml;len delillere başka yanıtlar da verilmiştir.[14] &Ouml;zetle bizim inancımıza g&ouml;re peygamberler hi&ccedil;bir farzı terk etmez ve harama bulaşmazlar; zira bu onların masum oluşlarıyla &ccedil;elişir.&nbsp; Ama onlar &uuml;st&uuml;n bir emri yani m&uuml;stehap bir ameli terk edebilir ve aynı şekilde mekruh bir fiili işleyebilirler. Onların yakınlık makamı en &uuml;st derece olduğundan kendilerinin affedilme istekleri kendi &uuml;st&uuml;n derecelerinden d&uuml;şmemeleri ve daha alt bir mertebeye inmemeleri i&ccedil;indir. Bu onlar i&ccedil;in &ccedil;ok zordur. Zira her kim bir dereceden aşağı inerse ve bunun neticesinde bir azap ile karşılaşmasa bile bu kendisi i&ccedil;in &ccedil;ok zor olacaktır.[15]\r\n\r\n\r\n	2. Biz senden &ouml;nce de, memleketler halkından ancak kendilerine vahyettiğimiz birtakım erkekleri peygamber olarak g&ouml;nderdik. Yery&uuml;z&uuml;nde dolaşıp da, kendilerinden &ouml;nce gelenlerin akıbetlerinin nasıl olduğuna bakmadılar mı? Elbette ahiret yurdu Allah&rsquo;a karşı gelmekten sakınanlar i&ccedil;in daha iyidir. H&acirc;l&acirc; aklınızı kullanmıyor musunuz? Nihayet peygamberler &uuml;mitlerini kesecek h&acirc;le gelip yalanlandıklarını d&uuml;ş&uuml;nd&uuml;kleri sırada, onlara yardımımız geldi de, b&ouml;ylece dilediğimiz kimseler kurtuluşa erdirildi. Azabımız ise, su&ccedil;lular topluluğundan geri &ccedil;evrilemez.[16]\r\n\r\n\r\n	Peygamberlerin masum olmadığına inananlar bu ayet (110) ile onların masum olmadığına dair delil getirmişlerdir; zira onlar ş&ouml;yle demektedir: &ldquo;وَظَنُّوا أَنَّهُمْ قَدْ کُذِبُوا&rdquo; tabirindeki zamirler &ldquo;الرسل&rdquo; s&ouml;zc&uuml;ğ&uuml;ne d&ouml;nmektedir. B&ouml;yle bir durumda ayetin mefhumu ş&ouml;yle olacaktır: Resuller ve ilahi nebiler kendi kavimlerini uyarmış ancak kavimleri kendilerine sert bir şekilde karşı koymuştur. Bu peygamberler kendi kavimlerini davet etmeye devam etmiş ve halk da aynı şekilde inat&ccedil;ılık yapmıştır; onlar kavimlerini Allah&rsquo;ın azabıyla korkutmuş ama kavimleri onların &ccedil;ağrılarını kabul etmemiştir. Netice peygamberler kendi kavimlerinin iman etmesinden &uuml;mitsiz olmuştur (veya &uuml;mitsiz olmaya yaklaşmışlardır). Peygamberler, Allah&rsquo;ın m&uuml;minlere yardım geleceği ve k&acirc;firlerin helak ve yok edileceğine dair bildirdiği şeylerden kuşku duymaya başlamışlardır; yani bu &ldquo;وَظَنُّوا أَنَّهُمْ قَدْ کُذِبُوا&rdquo;ayetinin i&ccedil;eriğidir. Dolayısıyla y&uuml;ce Allah&rsquo;a y&ouml;nelik b&ouml;yle bir sanıda bulunmak yanlış bir inan&ccedil;tır ve masumluk ile bağdaşmamaktadır.[17] Elbette bu şahıslar ayeti şerifedeki konuyu Hz. Peygamber-i Ekrem&rsquo;de (s.a.a) d&acirc;hil olmak &uuml;zere t&uuml;m peygamberlere uyarlamaktadırlar. Peygamberleri sadece vahiy almada masum bilmektedirler.\r\n\r\n\r\n	Bu istidlalin cevabı: Ayetin zahiri ile uyuşan ve bağdaşan cevaplardan biri şudur: Ayet-i şerifedeki belirtilen sanı peygamberlerin kalplerine gelen, t&uuml;m varlık ve akıllarıyla idrak ettikleri ve sonra dile getirdikleri kalbi bir olgu değildir. İnsanın kalbine gelen, dile getirmesine neden olan ve kendisi i&ccedil;in d&uuml;ş&uuml;nsel ve ameli zararlar meydana getiren diğer sanılar gibi değildir. Bilakis bundan kastedilen şey şudur: K&acirc;firlerin peygamberler i&ccedil;in meydana getirdiği zor ve acı hadiselerin boyutu &ccedil;ok b&uuml;y&uuml;kt&uuml;r ve bu peygamberlerin tekvini bir dil ile vaat edilen yardım ve desteğin doğru olmadığını yansıtmasına neden olmuştur; yardım ve destek i&ccedil;in ilahi vaadin yalan bir vaat olduğunu sanan kimseler ile kendilerini kuşatmış zor ve acı olay ve hadiseler nedeniyle ilk başta ilahi vaatten bir haber ve eser olmadığı d&uuml;ş&uuml;ncesine kapılan kimseler arasında fark vardır.[18]\r\n\r\n\r\n	&nbsp;----------------\r\n\r\n\r\n	[1] Subhani, Cafer, El- İlahiyat, c. 3, s. 165.\r\n\r\n\r\n	[2] Tefsiru&rsquo;l-Alusi, Taha Suresi,121. Ayetin a&ccedil;ılaması: &laquo; نعم لا اشکال فیه على ما قاله القاضی أبو بکر من أنه لا یمتنع عقلاً ولا سمعاً أن یصدر من النبی علیه السلام قبل نبوته معصیة مطلقاً &raquo;.\r\n\r\n\r\n	[3] Subhani, Cafer, El- İlahiyat, c. 3, s. 183.\r\n\r\n\r\n	[4] Subhani, Cafer, El- İlahiyat, c. 3, s. 189 &ndash; 189.\r\n\r\n\r\n	[5] Ahmet bin Abdu&rsquo;l Halim bin Teymiye, El- HaraniEbu&rsquo;l Abbas, Minhacu&rsquo;sSunne En- Nebeviye, Tahkik: Dr. Muhammed Reşat Salim, c. 7, s 85, Mısır, M&uuml;essese-i Kurtube, 1406, &ccedil;apı evvel; Camiu&rsquo;rResailliibniTeymiye, Reşat Salim, Bahş &ldquo;El- Mecmuati&rsquo;s Saniye&rdquo;, BahsGuluvu&rsquo;ş Şia fi Bahsi&rsquo;l İsme: وَادعوا عصمتهم من صَغِیر الذُّنُوب وکبیرها وَغیر ذَلِک وَادعوا ذَلِک فِی الْأَنْبِیَاء أَیْضا لأَنهم أفضل من الْأَئِمَّة؛ و همچنین: در بحث &laquo; مذهب السلف و اهل السنة هو القول بتوبة الانبیاء&raquo; و همچنین در بحث &laquo; بطلَان القَوْل بعصمة الْأَنْبِیَاء من التَّوْبَة من الذُّنُوب&raquo;.\r\n\r\n\r\n	[6] Camiu&rsquo;rResailliibniTeymiye, Reşat Salim, Bahş &ldquo;El- Mecmuatu&rsquo;lUvla&rdquo;, Bahs&ldquo;La İsmete liehedinbagde&rsquo;r Resul&rdquo; ve &ldquo;Mezhebu&rsquo;s Selef ve Ehlisunnehuve&rsquo;lGovlbitevbeti&rsquo;l Enbiya&rdquo; ve &ldquo;Butlani&rsquo;lGovlbiismeti&rsquo;l Enbiya mine&rsquo;tTevbeti ve mine&rsquo;zZunub&rdquo;.\r\n\r\n\r\n	[7] Taha Suresi, 121. ayet: (فَأَکَلا مِنْها فَبَدَتْ لَهُما سَوْآتُهُما وَ طَفِقا یَخْصِفانِ عَلَیْهِما مِنْ وَرَقِ الْجَنَّةِ وَ عَصى&rlm; آدَمُ رَبَّهُ فَغَوى&rlm; ).\r\n\r\n\r\n	[8] Subhani, Cafer, Mefahimu&rsquo;l Kur&rsquo;an, c. 5, s. 119.\r\n\r\n\r\n	[9] Bu eleştiriye cevap vermek i&ccedil;in aşağıdaki yanıtlara da m&uuml;racaat edebilirsiniz: &nbsp;\r\n\r\n\r\n	Soru 203 (Site: 1114) (&Acirc;dem Havva&rsquo;nın G&uuml;nahı), Soru 4438 (Site: 4808) (Hz. &Acirc;dem&rsquo;in Hatası), Ve peygamberlerin masumluğuyla ilgili yanıtlar.\r\n\r\n\r\n	[10] Taha Suresi, 117 -118. ayet:&nbsp; (فقلنا یا آدم إنّ هذا عدوّ لک و لزوجک فلایخرجنکما من الجنّة فتشقی ، إنّ لک الا تجوع فیها و لاتعری، و انک لاتظمؤا فیها و لاتضحی).\r\n\r\n\r\n	[11]Bakara Suresi, 36. ayet:( فأزلّهما الشیطن).\r\n\r\n\r\n	[12] Taha Suresi, 121. ayet: ( و عصی ءادم ربّه فغوی ).\r\n\r\n\r\n	[13] Subhani, Cafer, Mefahimu&rsquo;l Kur&rsquo;an, c. 5, s. 122 &ndash; 126; Tabatabai, Seyyid Muhammed H&uuml;seyin, Tefsiri El- Mizan, terc&uuml;me Musevi HamedaniSeyyid Muhammed Bakır, c. 14, s. 306 &ndash; 309, Defteri İntişaratı İslamiyi camiayı m&uuml;derrisini hovzei ilmiyeyi Kum, &ccedil;apı pencum, 1374 h.ş; MekarimŞirazi, Nasır, Tefsiri Numune, c. 13, s. 323 &ndash; 324, Daru&rsquo;lKutubu&rsquo;l İslamiye, Tahran, &ccedil;apı evvel, 1374 h.ş; Terc&uuml;meyi Mecmeu&rsquo;l Beyan fi Tefsiri&rsquo;l Kur&rsquo;an, c. 1, s. 133 &ndash; 137, ba terc&uuml;meyi m&uuml;terciman, İntişaratıFerahani, Tahran, &ccedil;apı evvel, 1370 h.ş.\r\n\r\n\r\n	[14] Tabatabai, Seyyid Muhammed H&uuml;seyin, Tefsiri El- Mizan, terc&uuml;me Musevi HamedaniSeyyid Muhammed Bakır, c. 14, s. 309.\r\n\r\n\r\n	[15] Terc&uuml;meyi Mecmeu&rsquo;l Beyan fi Tefsiri&rsquo;l Kur&rsquo;an, c. 18, s. 33.\r\n\r\n\r\n	[16] Yusuf Suresi, 109 - 110. ayet:( وَ ما أَرْسَلْنا مِنْ قَبْلِکَ إِلاَّ رِجالاً نُوحی&rlm; إِلَیْهِمْ مِنْ أَهْلِ الْقُرى&rlm; أَ فَلَمْ یَسیرُوا فِی الْأَرْضِ فَیَنْظُرُوا کَیْفَ کانَ عاقِبَةُ الَّذینَ مِنْ قَبْلِهِمْ وَ لَدارُ الْآخِرَةِ خَیْرٌ لِلَّذینَ اتَّقَوْا أَ فَلا تَعْقِلُونَ &laquo;109&raquo; حَتَّى إِذَا اسْتَیْأَسَ الرُّسُلُ وَ ظَنُّوا أَنَّهُمْ قَدْ کُذِبُوا جاءَهُمْ نَصْرُنا فَنُجِّیَ مَنْ نَشاءُ وَ لا یُرَدُّ بَأْسُنا عَنِ الْقَوْمِ الْمُجْرِمینَ &laquo;110&raquo;).\r\n\r\n\r\n	[17] Subhani, Cafer, Mefahimu&rsquo;l Kur&rsquo;an, c. 5, s. 97&ndash;98.\r\n\r\n\r\n	[18] Subhani, Cafer, Mefahimu&rsquo;l Kur&rsquo;an, c. 5, s. 101-104.\r\n\r\n\r\n	&nbsp;'),(110,'tr114','<div class=\"quest-content\" id=\"A3_1\" style=\"display: block;\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Hariciler, Hz. Ali&rsquo;nin (a.s) takip&ccedil;ilerinden bir grup olup Sıffin savaşında hakemlik hadisesinde kendisine muhalefet etme sebebiyle itaat etmekten sakınan ve ondan ayrılan gruba denir. Bu y&uuml;zden onlara Marikin de denmiştir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Haricilerin Sapıklıkları:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bu grubun sapıklıkları &ccedil;oktur ve biz &ouml;rnek sıfatıyla sadece bazılarına işaret ediyoruz:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		1. Ehlis&uuml;nnetin inan&ccedil;larına g&ouml;re Ali (a.s) İslam Peygamberinin (s.a.a) d&ouml;rd&uuml;nc&uuml; halifesidir ve Şii inancına g&ouml;re ise Hz. Ali (a.s) ilk imam ve Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) halifesi, v&acirc;sii, itaat edilmesi ve uyulması gereken bir şahıstır. Ama Nehravan ehli ona muhalefet edip karşı &ccedil;ıkmış ve neticede onunla savaşmışlardır. Bu en b&uuml;y&uuml;k sapıklıktır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		2. Dini bilgi ve perspektiften nasiplenmemiş Hariciler, Sıffin savaşında Şamlılar hile yaparak Kur&rsquo;an-ı mızrakların ucuna takınca ş&ouml;yle dediler: Onlar da bizim gibi M&uuml;sl&uuml;man&rsquo;dırlar, bu nedenle onlarla savaşmamalıyız. Onlar, Emeviler ile barışmaya razı olmayan Ali&rsquo;yi (a.s) hakemliğe teslim olmaya mecbur kıldılar, ama kabul ettikten sonra ona muhalefet ettiler.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		3. Haricilerin Hz. Ali&rsquo;ye (a.s) y&ouml;nelttikleri eleştirilerden bir tanesi şuydu: Onlar &ldquo;H&uuml;k&uuml;m yalnızca Allahın&rsquo;dır&rdquo; ayeti esasınca, h&uuml;km&uuml;n Allah&rsquo;a &ouml;zg&uuml; olduğunu ve bu y&uuml;zden iki hakemin g&ouml;r&uuml;ş&uuml;n&uuml; kabul etmenin Kur&rsquo;an ve ilgili ayeti dikkate almamak olduğunu s&ouml;ylemekteydiler! Belirtilen ayeti bu şekilde yorumlamak bu fırkanın diğer sapıklıklarından biri sayılmaktadır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		4. Onların sapıklıklarından bir diğeri de ş&ouml;yle s&ouml;ylemeleriydi: Her kim b&uuml;y&uuml;k bir g&uuml;nah işlerse k&acirc;fir olur ve İslam&rsquo;dan &ccedil;ıkar. Elbette t&ouml;vbe edip ikinci bir defa M&uuml;sl&uuml;man olabilir. Bu esas uyarınca onlar M&uuml;sl&uuml;manların (kendi g&ouml;r&uuml;şlerine g&ouml;re k&acirc;fir olanlar) can ve malını mubah g&ouml;r&uuml;yordular.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Hz. Ali&rsquo;nin (a.s) Muaviye ile savaşma hususunda kuşku duyup duymadığı konusunda, Şamlılar Sıffin savaşından ka&ccedil;arken kendisinin s&ouml;ylediği şu s&ouml;ze bakmanız yeterli olacaktır: Onların şeytanın dostu olan geride kalanlarını (da) &ouml;ld&uuml;r&uuml;n, Allah ve Resul&uuml;&rsquo;n&uuml;n (s.a.a) yalan attığını s&ouml;yleyenleri ortadan kaldırın. Bu esasla, İmam Ali (a.s) Muaviye&rsquo;yle savaşmada hi&ccedil;bir kuşku taşımıyordu, aksine bu hususta kararlıydı ve dostlarını da bu m&uuml;cadeleye teşvik etmekteydi.&nbsp;&nbsp; &nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Uygun bir cevaba ulaşmak i&ccedil;in konuyu iki b&ouml;l&uuml;mde ele alıyoruz:</p>\r\n\r\n<p>\r\n	1. Hariciler Nehravan savaşıyla ilgili olarak sapıklığa mı d&uuml;şm&uuml;şt&uuml;?</p>\r\n\r\n<p>\r\n	2. Hz. Ali (a.s), Muaviye&rsquo;nin fitne ateşini s&ouml;nd&uuml;rme hususunda kuşku taşıyor muydu; yani Muaviye&rsquo;nin &ouml;ld&uuml;r&uuml;lmesi gereken bir m&uuml;nafık olduğuna kesin bir bilgiyle inanmıyor muydu?</p>\r\n\r\n<p>\r\n	Konuya girmeden &ouml;nce bu grup hakkında bir a&ccedil;ıklama yapmak gerekmektedir:</p>\r\n\r\n<p>\r\n	Bu grup Marikin, Hariciler ve Nehravan ehli olarak tanınmaktadır. Maraka, Arap dilinde &ccedil;ıkmak manasına gelir. Nitekim Araplar ş&ouml;yle derler: یمرق السهم من الرمیة (ok yaydan dışarı &ccedil;ıkıyor).[1]</p>\r\n\r\n<p>\r\n	İmamların nitelemesinde ise ş&ouml;yle okumaktayız: &quot; الرَّاغِبُ عَنْکُمْ مَارِقٌ &quot;[2]</p>\r\n\r\n<p>\r\n	Marikun, Allah&rsquo;ın dininden &ccedil;ıkan ve peygamberin halifesi ile savaşmayı caiz sayan kimselere denir.[3] Başka bir ifadeyle, Sıffin savaşında Hz. Ali&rsquo;ye (a.s) hakemlik hadisesinde muhalefet etme nedeniyle ondan ayrılan ve ona itaat etmekten vazge&ccedil;ip onun safından &ccedil;ıkan kendisinin takip&ccedil;ilerinden bir gruba denir. Onlara Marikin de denmiştir.[4]</p>\r\n\r\n<p>\r\n	Hz. Peygamberin (s.a.a) A&ccedil;ıklamalarında Hariciler:</p>\r\n\r\n<p>\r\n	Bu grup zahirde namaz, oru&ccedil;,&nbsp; tehecc&uuml;d ehli ve M&uuml;sl&uuml;man olması nedeniyle bir&ccedil;ok M&uuml;sl&uuml;man i&ccedil;in onları tanımak ve kendileriyle savaşmak &ccedil;ok zor ve g&uuml;&ccedil;t&uuml;. Bu y&uuml;zden Hz. Peygamber (s.a.a) bu grubun tehlikesine y&ouml;nelik uyarıda bulunmuş ve onları tanımak i&ccedil;in bir takım işaret vermişti. &Ouml;rneğin Hz. Peygamber hariciler hakkında ş&ouml;yle buyurmuştur: Yakın zamanda &uuml;mmetimde hoş s&ouml;zl&uuml; ve k&ouml;t&uuml; davranışlı bir grup ortaya &ccedil;ıkacaktır. Onlar insanları Allah&rsquo;ın kitabına davet edecek, lakin kendilerinin ondan hi&ccedil;bir haberi olmayacaktır. Onlar Kur&rsquo;an okur, ama onu okumadan bir fayda elde etmezler. Okun yaydan &ccedil;ıkması gibi onlar dinden dışarı &ccedil;ıkarlar. Okun yayına d&ouml;nemediği gibi, onlar da dine d&ouml;nmezler. Bunlar yaratıkların en k&ouml;t&uuml;leridir. Bu taifenin eliyle &ouml;ld&uuml;r&uuml;lenlere veya onlar ile savaşanlara veyahut onları &ouml;ld&uuml;renlere ne mutlu! Bu insanları &ouml;ld&uuml;ren bir kimsenin makamı Allah nezdinde onlardan daha &uuml;st&uuml;nd&uuml;r. Bu esnada sahabeler bu t&uuml;r insanların alameti nedir diye sorar ve Hz. Peygamber (s.a.a) ş&ouml;yle buyurur: Bu cemaatin alameti sa&ccedil;larını kazımalarıdır. Bu hadisi Enes b. Malik Allah Resul&uuml;&rsquo;nden nakletmiştir.[5]</p>\r\n\r\n<p>\r\n	Aynı şekilde Hz. Peygamber (s.a.a) Hz Ali&rsquo;ye (a.s) ş&ouml;yle buyurmuştur: Benden sonra Nakisin (Cemel ehli), Kasıtin (Muaviye&rsquo;nin takip&ccedil;ileri) ve Marıkin (Hariciler) ile savaşacaksınız.[6]</p>\r\n\r\n<p>\r\n	Ali (a.s), Hariciler ile savaşmak i&ccedil;in yola &ccedil;ıktığında ş&ouml;yle buyurdu: Eğer sizin bu cihatta &ccedil;ok fazla kazanma bahanesiyle bir takım amel ve davranışlardan el &ccedil;ekeceğinizden korkmasaydım, Allah&rsquo;ın bu şahıslar ile savaşmak hakkında peygamberinin diline basiretli bir şekilde aktardığı bu şahısların sapkınlıkları hakkında size haber verirdim. Bunların arasında eli kısa, nakıs ve kadınların memelerine benzer bir memesi olan bir erkek vardır. Bunlar yery&uuml;z&uuml;nde Allah&rsquo;ın en k&ouml;t&uuml; yaratıklarıdır ve onları &ouml;ld&uuml;renler Allah&rsquo;a en yakın kullardır. Bu eksik uzuvlu şahıs onların arasında değildi ve Ali (a.s) onlar &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;nde &ouml;l&uuml;ler arasında onu arıyor ve ş&ouml;yle buyuruyordu: Allah&rsquo;a yemin olsun ki yalan s&ouml;ylemedim ve bana yalan s&ouml;ylenmedi. Hz. Ali (a.s) aramaya devam etti, onu &ouml;l&uuml;ler arasında buldu,&nbsp; ardından g&ouml;mleğini yırttı ve onun g&ouml;ğs&uuml;nde kadın memesine benzer bir &ccedil;ıban g&ouml;rd&uuml;. Ali (a.s) onu bulunca tekbir getirdi ve kuşkusuz bu şahıs basiret sahibi bir insan i&ccedil;in bir ibrettir diye buyurdu.[7]</p>\r\n\r\n<p>\r\n	Haricilerin Sapıklıkları:</p>\r\n\r\n<p>\r\n	Haricilerin sapıklıkları &ccedil;oktur ve biz burada masum imamların rivayetlerinden[8] faydalanarak onların bazılarına işaret edecek ve onları değerlendireceğiz:</p>\r\n\r\n<p>\r\n	1. Allah Resul&uuml;&rsquo;n&uuml;n halifesine ve masum imama baş kaldırmak:</p>\r\n\r\n<p>\r\n	Ehlis&uuml;nnet inan&ccedil;ları esasınca Ali (a.s) İslam Peygamberinin (s.a.a) d&ouml;rd&uuml;nc&uuml; halifesidir ve Şia inan&ccedil;larına g&ouml;re ise ilk masum imam ve Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) v&acirc;sii ve halifesidir. Onun emirlerine itaat edilmesi gerekir. Ama hariciler İmam Ali&rsquo;ye (a.s) muhalefet etmiş, baş kaldırmış ve en sonda da onunla savaşmışlardır. Bu en b&uuml;y&uuml;k sapıklıktır. Bu y&uuml;zden Ehlis&uuml;nnetten Mutezile ve Eşa&rsquo;irenin bile haricileri k&acirc;fir bildiğini g&ouml;zlemlemekteyiz.[9] Ali (a.s) Abdullah b. Abbas&rsquo;ı haricilere yolladığı zaman o bu grubun yanına gitti ve ş&ouml;yle dedi: Ey arkadaşlar sizin gibi bir grubun bu tatsız işe bulaşması, imamınıza karşı baş kaldırmanız ve ondan ayrılmanız &ccedil;ok şaşırtıcıdır.[10]</p>\r\n\r\n<p>\r\n	2. Dini yanlış anlama nedeniyle hakemliği kabul etmeye ısrar etmeleri:</p>\r\n\r\n<p>\r\n	Bazı &uuml;lkelerde hesapsızca ger&ccedil;ekleşen fetihlerin programsız mahsul&uuml; olan Hariciler sadece İslam&rsquo;ın zahir ve dış g&ouml;r&uuml;n&uuml;ş&uuml;n&uuml; anlamış ve dinsel bilgi ve bakıştan bir nasip almamışlardı. Sıffin savaşında Şamlılar hile yaparak Kur&rsquo;an-ı mızraklarının ucuna takınca ş&ouml;yle dediler: Bunlar da bizim gibi M&uuml;sl&uuml;man&rsquo;dırlar, o halde onlar ile savaşmamalıyız. Onlar, Emeviler ile barış yapmak istemeyen Ali&rsquo;yi (a.s) hakemliğe teslim olması i&ccedil;in mecbur kıldılar. Ali (a.s), Haricilere nasihat vererek ş&ouml;yle buyurmuştur: Şamlılar hile ve aldatmayla Kur&rsquo;an-ı mızraklarının ucuna takınca sizler bu insanlar bizim kardeşlerimiz ve bizimle aynı yoldadırlar diye s&ouml;ylemediniz mi? Bizden aman isteyip Allah&rsquo;ın kitabına sığındılar, o halde bizim g&ouml;r&uuml;ş&uuml;m&uuml;z onların s&ouml;z&uuml;n&uuml; kabul etmek ve onlardan el &ccedil;ekmek midir? Ben cevap olarak size ş&ouml;yle s&ouml;yledim: Bu, zahiri iman, lakin batını d&uuml;şmanlık olan bir iştir. Başlangıcı rahmet, lakin sonu pişmanlık ve nedamettir! O halde bu halde kalıp ilk yolunuzdan sapmayınız. Cihatta dişlerinizi sıkın ve her sese kulak asmayın; zira bu seslere kulak vermek sizi saptırır ve onlara itina etmezseniz onlar zelil ve onursuz olacaklardır.[11] Ama yine de onların kendi imamlarının nasihatine kulak asmadıklarını ve saptıklarını g&ouml;r&uuml;yoruz.</p>\r\n\r\n<p>\r\n	3. &ldquo;H&uuml;k&uuml;m ancak Allahın&rsquo;dır&rdquo; ayeti şerifesini yanlış yorumlayıp sapmak:</p>\r\n\r\n<p>\r\n	Haricilerin &ouml;nemli sapıklıklarından biri, onların imam Ali&rsquo;yi (a.s) eleştirmeleri ve ş&ouml;yle demeleriydi: &ldquo;H&uuml;k&uuml;m ancak Allahın&rsquo;dır&rdquo;[12] ayeti şerifesi esasınca h&uuml;k&uuml;m sadece Allah&rsquo;a aittir.&nbsp; Bu y&uuml;zden iki hakemin g&ouml;r&uuml;ş&uuml;n&uuml; kabul etmek Kur&rsquo;an ve belirtilen ayeti şerifeye itina etmemektir! Her ne kadar hakemliği reddetme konusunda bu ayeti şerifeye istinaden delil getirmenin ge&ccedil;ersiz oluşu a&ccedil;ık ve belirgin olsa da biz meselenin taşıdığı &ouml;nem nedeniyle kanıtın reddi noktasında kısa birka&ccedil; &ccedil;&ouml;z&uuml;mleyici ve eleştirel delile işaret ediyoruz:</p>\r\n\r\n<p>\r\n	&Ccedil;&ouml;z&uuml;mleyici Delil: Ali (a.s) iki hakem meselesinde ş&ouml;yle buyurdu: Biz ihtilafları giderme ve savaşı sonlandırma hususunda şahısları hakem karar kılmadık, sadece Kur&rsquo;an&rsquo;ı hakem se&ccedil;tik. Kur&rsquo;an aramızda bir cilt i&ccedil;inde yazılmış hatlardan oluşması, konuşmaması, terc&uuml;meye ihtiya&ccedil; duyması ve hakkında sadece insanların konuşabilmesi nedeniyle, bu kavim bizi Kur&rsquo;an aramızda hakem olsun diye &ccedil;ağırdığı zaman, biz y&uuml;ce Allah&rsquo;ın kitabına sırt &ccedil;evirecek bir grup olamazdık. &Ccedil;&uuml;nk&uuml; y&uuml;ce Allah ş&ouml;yle buyurmuştur: Eğer bir şeyde ihtilafa d&uuml;şerseniz onu Allah&rsquo;a ve peygamberine sunun.[13] İhtilafı Allah&rsquo;a sunmak O&rsquo;nun kitabını hakem karar kılmamız ve ihtilafları peygamberine sunmak da Peygamberin s&uuml;nnetine dayanmamızdır. Her ne zaman Allah&rsquo;ın kitabının hakem olması istenirse, Bunu kabul etme noktasında insanlar i&ccedil;inde en &ouml;nde gelen kişiler biz oluruz. Eğer Peygamberin s&uuml;nneti ile h&uuml;kmedilecek olursa, s&uuml;nnete ilk uyanlar biz oluruz (bundan dolayı her iki halde de hak bizimledir).[14] Bir başka a&ccedil;ıklamada Hz. Ali (a.s) yanıt olarak onlara bu batılın kastedildiği hak bir kelimedir[15] diye buyurmuştur. Hariciler, &ldquo;Allah&rsquo;ın h&uuml;km&uuml;nden başka h&uuml;k&uuml;m yoktur&rdquo; c&uuml;mlesini eğer bir h&uuml;k&uuml;m Allah&rsquo;ın kitabında yoksa ona uymak caiz değildir ve onunla amel etmek doğru sayılmaz şeklinde yorumlamaları sebebiyle, İmam Ali (a.s) ş&ouml;yle buyurmuştur: Evet Allah&rsquo;ın h&uuml;km&uuml;nden başka h&uuml;k&uuml;m yoktur, ancak Hariciler Allah&rsquo;tan başkasının h&uuml;km&uuml;n&uuml; reddetme yoluyla Allah&#39;tan başkasının h&acirc;kimiyetini reddetmek istemekteydiler. Bu şekilde Allah&rsquo;tan başkası i&ccedil;in bir emretme yetkisi olmadığı zaman, Allah&rsquo;tan başkasının hakimiyet ve egemenliği de reddedilmiş olmaktadır; zira h&uuml;k&uuml;m belirlemek ve toplumun hayrını g&ouml;z &ouml;n&uuml;nde bulundurmak devletin g&ouml;revlerinden sayılır ve bu halkın haline riayet etmeyle ilgilidir. Hariciler tarafından Allah&rsquo;tan başka kimselerin h&uuml;km&uuml;n&uuml;n reddedilmesi, insanların h&acirc;kimiyetinin reddedilmesidir. Hariciler tarafından h&acirc;kimiyetin reddedilmesi, İmam Ali&rsquo;nin (a.s) onları tekzip edip ş&ouml;yle buyurmasına neden olmuştur: &ldquo;Halk kuşkusuz iyi veya k&ouml;t&uuml; bir başkan sahibi olmalıdır.&rdquo; Başka bir ifadeyle Hariciler Allah&rsquo;tan başkasının h&uuml;km&uuml;n&uuml; reddetme nedeniyle ger&ccedil;ekte hakikati reddetmekteydiler, lakin Allah&rsquo;tan başkasının h&acirc;kimiyetini reddetmek yanlış bir iştir. Neticede Haricilerin iddiası da ge&ccedil;ersizdir. Ardından imam Ali (a.s) ş&ouml;yle buyuruyor: Mecburi olarak toplum i&ccedil;in iyi veya k&ouml;t&uuml; bir başkan lazımdır. Bundan dolayı Haricilerin Allah&rsquo;tan gelen h&uuml;k&uuml;m dışında hi&ccedil;bir h&uuml;km&uuml;n kabul ve edilmeyeceğine ve uygulanmayacağına dair Haricilerin s&ouml;z&uuml;, ge&ccedil;ersizdir.[16]</p>\r\n\r\n<p>\r\n	Eleştirel Cevap:</p>\r\n\r\n<p>\r\n	Eğer bu ayeti Haricilerin yorumladığı şekilde kabul edersek peygamberlerin ve imamların g&uuml;nl&uuml;k hayatında bir&ccedil;ok eksik husus ile karşılaşırız. Bunların bazılarına işaret ediyoruz:</p>\r\n\r\n<p>\r\n	İmam Bakır (a.s) Nafi&rsquo;e ş&ouml;yle buyurmuştur: Bu Haricilere nasıl m&uuml;minlerin &ouml;nderinden ayrılmayı caiz bildiklerini sor. Oysaki onlar Allah&rsquo;a yakınlaşma yolunda ona uyarak ve yardım ederek (hakemler hadisesinden &ouml;nce) kanlarını onun safında akıtmışlardı. Onlar sana cevap olarak ş&ouml;yle diyeceklerdir: O, Allah&rsquo;ın dini hususunda hakem tayin etti. Sen de onlara ş&ouml;yle s&ouml;yle:</p>\r\n\r\n<p>\r\n	A. Bizzat Allah bile şeraitinde peygamberini kullarından iki erkeğin hakemliğine teslim etmiştir. Y&uuml;ce Allah karı ve kocanın arasındaki ihtilaf hususunda ş&ouml;yle buyurmaktadır: Eğer karı ve kocanın arasının a&ccedil;ılmasından endişe ederseniz, erkeğin ailesinden bir hakem, kadının ailesinden de bir hakem g&ouml;nderin. İki taraf (arayı) d&uuml;zeltmek isterlerse, Allah da onları uzlaştırır. Ş&uuml;phesiz Allah, hakkıyla bilendir, hakkıyla haberdardır.[17]</p>\r\n\r\n<p>\r\n	B. Allah Resul&uuml; Beni Kureyze savaşı ve onların akıbetini belirleme hadisesinde Sa&rsquo;ad b. Muaz&rsquo;ı hakem olarak atadı.[18] Bundan dolayı burada Ali&rsquo;ye (a.s) hi&ccedil;bir eleştiri y&ouml;neltilemez. Ali (a.s) Allah&rsquo;ın kitabı ve Allah Resul&uuml;n&uuml;n s&uuml;nneti ile amel etmiştir.</p>\r\n\r\n<p>\r\n	4. Bir başka sapıklık ve b&uuml;y&uuml;k g&uuml;nah sahibini k&acirc;fir bilmek:</p>\r\n\r\n<p>\r\n	Hariciler ş&ouml;yle demekteydiler: B&uuml;y&uuml;k g&uuml;nah işleyen kimse k&acirc;fir olur ve İslam&rsquo;dan &ccedil;ıkar. Elbette t&ouml;vbe edip yeniden M&uuml;sl&uuml;man olabilir. Bu esas uyarınca onlar M&uuml;sl&uuml;manların (kendi deyimleriyle k&acirc;firlerin) can ve malına saldırmayı mubah g&ouml;r&uuml;yordular. Ali (a.s) bu hususta Haricilere hitap ederek ş&ouml;yle buyurmuştur: Eğer benim hata ettiğimi ve saptığımı d&uuml;ş&uuml;n&uuml;yorsanız, neden t&uuml;m Muhammed (s.a.a) &uuml;mmetini benim sapmam ile sapmış biliyorsunuz? Neden benim hatamı onların &uuml;zerine atıyorsunuz? Neden onları benim hatamdan dolayı k&acirc;fir sayıyorsunuz? Neden kılı&ccedil;ları boyunlara dayayıp k&ouml;r&uuml; k&ouml;r&uuml;nce indiriyor ve g&uuml;nahk&acirc;r ile masumu bir birine karıştırıp herkesi bir tutuyorsunuz? Oysaki sizler Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) zina eden evli bir şahsı recim ettiğini, ardından onun i&ccedil;in namaz kıldığını ve mirasını ailesine teslim ettiğini biliyorsunuz. Katili &ouml;ld&uuml;rd&uuml;ğ&uuml; ve mirasını ailesine teslim ettiğinden haberdarsınız. Hırsızın elini kestiğini, zina eden evli olmayan bir şahsı kam&ccedil;ıladığını ve M&uuml;sl&uuml;man kadınlar ile evlenmeleri i&ccedil;in ganimetlerden paylarını kendilerine verdiğini biliyorsunuz. Hz. Peygamber (s.a.a) onları g&uuml;nahlarından &ouml;t&uuml;r&uuml; cezalandırıyor ve ilahi hadleri kendilerine uyguluyordu. Lakin onların İslami payını ortadan kaldırmıyor ve adlarını M&uuml;sl&uuml;manların defterinden silmiyordu. (O halde onlar b&uuml;y&uuml;k g&uuml;nah işleme nedeniyle k&acirc;fir olmuyordular). Siz (hariciler) insanların en k&ouml;t&uuml;s&uuml;, şeytanın oyuncağı ve insanların sapmasının nedenisiniz.[19]</p>\r\n\r\n<p>\r\n	İkinci Soru:</p>\r\n\r\n<p>\r\n	Ali (a.s), Muaviye&rsquo;nin fitne ateşini s&ouml;nd&uuml;rme hususunda kesin kararlı mıydı? Sorunun bu kısmını yanıtlamak i&ccedil;in Hz. Ali&rsquo;nin (a.s) Muaviye hakkındaki bakışını zorunlu olarak a&ccedil;ıklamayız. B&ouml;ylece Hz. Ali&rsquo;nin (a.s) Muaviye&rsquo;nin fitne ateşini s&ouml;nd&uuml;rmeye dair kuşku taşıyıp taşımadığı ortaya &ccedil;ıkacaktır.</p>\r\n\r\n<p>\r\n	1. Mutezile ekol&uuml;ne sahip İbn. Ebi&rsquo;l Hadid ş&ouml;yle nakletmektedir: Ali (a.s) ile birlikte olan Hz. Peygamberin bir&ccedil;ok sahabesi, Hz Peygamberden Muaviye&rsquo;yi M&uuml;sl&uuml;man olduktan sonra lanetlediğini ve Muaviye kafir ve cehennemlik bir m&uuml;nafıktır diye buyurduğunu nakletmiştir. Bu husustaki rivayetler meşhurdur.[20] Ali&rsquo;nin (a.s) yarenlerinin bu hadisi duymuş olması, lakin Ali&rsquo;nin bunu duymaması m&uuml;mk&uuml;n olabilir mi?</p>\r\n\r\n<p>\r\n	2. İmam Ali (a.s) Muaviye&rsquo;nin tehdidine y&ouml;nelik cevap olarak yazdığı mektupta ş&ouml;yle yazmaktadır: Allah&rsquo;a hamd ettikten sonra hep birlikte (İslam&rsquo;dan &ouml;nce) birbirimize y&ouml;nelik şefkat beslediğimizi ve birlik olduğumuzu yazmışsın, lakin bizim ve sizin aranızda iman ve k&uuml;f&uuml;r esasınca daha &ouml;nce ayrılık &ccedil;ıktı. Biz iman ettik (Allah&rsquo;a ve el&ccedil;isine) ve siz k&acirc;fir oldunuz. Şimdi biz hak yolda sebat ettik ve siz saptınız. Sizden her kim M&uuml;sl&uuml;man olduysa mecburiyetten oldu; zira İslam&rsquo;ın ilk yıllarında Allah Resul&uuml; ile siz savaştınız.[21]</p>\r\n\r\n<p>\r\n	3. Bu Haricilerin Abdullah b. Abbas&rsquo;tan sorduğu bir sorudur ve Ali (a.s) bunu duyduğunda cevap olarak ş&ouml;yle buyurmuştur. Siz, benim ş&uuml;phe taşıdığımı, zira benim hakemlere Muaviye ve benim ile ilgili olarak meseleye bakın; eğer Muaviye bu işe benden daha layık ise onu y&ouml;netim işine se&ccedil;in ve eğer &uuml;mmetin y&ouml;netim ve hilafeti i&ccedil;in ben daha layık isem beni onaylayın dediğimi ifade etmişsiniz. Benim bu s&ouml;zlerim Muaviye ve diğer insanlar karşısında kendimin daha haklı oluşu hususunda herhangi bir ş&uuml;phe duymadan kaynaklanmıyordu; bu salt s&ouml;z ve eylemde insaflı olmak i&ccedil;indi. Nitekim y&uuml;ce Allah ş&ouml;yle buyuruyor: Ş&uuml;phesiz biz sizin ile ya hidayet ya da apa&ccedil;ık bir sapıklık &uuml;zereyiz.[22] Oysaki y&uuml;ce Allah bu hususta bir bir ş&uuml;phe duymuyordu ve Hz. Peygamberin (s.a.a) hak &uuml;zere olduğunu biliyordu ama buna rağmen b&ouml;yle buyurdu. Hariciler bunu duyunca ey Ali bu da bizim itirazımızı gidermek i&ccedil;in senin apa&ccedil;ık bir delil ve kanıtındır, diye s&ouml;ylediler.[23] Hz. Ali&rsquo;nin (a.s) Sıffin savaşındaki tutumunu beyan eden kendisinin iki hadisiyle bu konuyu sonlandırıyoruz. İmam Ali (a.s) Kufe mescidinin minberine &ccedil;ıktı ve ş&ouml;yle buyurdu: Ey Kufe halkı, d&uuml;şmanlarınız ile savaşta tahamm&uuml;l g&ouml;stermiyor musunuz? Eğer tahamm&uuml;l etmezseniz, Allah sizden daha liyakatli bir topluluğu size egemen kılar. Başka bir hitapta ise Sıffin savaşında Şamlılar savaştan ka&ccedil;arken takip&ccedil;ilerine ş&ouml;yle buyurmuştur: (Gidin) şeytanın dostları olan kalanları (da) &ouml;ld&uuml;r&uuml;n; onlar Allah ve el&ccedil;isi yalan s&ouml;ylemiştir, demişlerdir.[24] Dolayısyla Ali (a.s), Muaviye ile savaşta hi&ccedil;bir ş&uuml;phe taşımıyordu ve kendi dostlarını da buna teşvik etmede kararlıydı. En sonda bu sapma, bu grubun (Harici İbn. M&uuml;lcem&rsquo;in Eş&rsquo;as b. Kays&rsquo;ın yardımıyla) İmam Ali&rsquo;yi (a.s) şehit etmesine yol a&ccedil;tı.[25]</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Ferahidi, Halil b. Ahmet, Kitabu&rsquo;l Ayn, c. 5, s. 160, Naşir: İntişaratı hicret, Kum, &ccedil;apı dovvum, 1410 h.k.</p>\r\n\r\n<p>\r\n	[2] Sizden y&uuml;z&uuml;n&uuml; &ccedil;eviren kimse dinden &ccedil;ıkar. Biharu&rsquo;l Envar, c. 99, s. 150 (Ziyareti Camiayı Kebire).</p>\r\n\r\n<p>\r\n	[3] Tureyhi, Fahru&rsquo;d Din, Mecmeu&rsquo;l Bahreyn, c. 5, s. 235, Naşir: Kitapfuruşiyi Murtezevi, Tahran, &ccedil;apı sevvum, 1375 h.ş.</p>\r\n\r\n<p>\r\n	[4] Tebersi, Ahmet bin Ali, İhticac, Gaffari Mazenderani, Nizamu&rsquo;d Din Ahmet, c. 1 , s. 229 ve 230, Naşir: Murtezevi, Tahran, &ccedil;apı evvel.</p>\r\n\r\n<p>\r\n	[5] Tebersi, A&rsquo;glamu&rsquo;l Vera bi A&rsquo;glamu&rsquo;l Huda, s. 33, (Zindiğiyi &ccedil;ahardeh Masum (a.s)), Atarudi, Azizullah, s. 46 ve 47, Naşir: İslamiye, Tahran, &ccedil;apı evvel, 1390 h.k.</p>\r\n\r\n<p>\r\n	[6] Tebersi, A&rsquo;glamu&rsquo;l Vera bi A&rsquo;glamu&rsquo;l Huda, s. 33.</p>\r\n\r\n<p>\r\n	[7] Mufit, İrşad, Resul Mahallati, c. 1, s. 317, Naşir: İslamiye, Tahran, &ccedil;apı dovvum.</p>\r\n\r\n<p>\r\n	[8] Bu araştırmada Ehli Beyt hadislerine istinatta bulunulması onlarda bulunan deliller nedeniyledir; salt taabbud nedeniyle değildir.</p>\r\n\r\n<p>\r\n	[9] Hilli, El-Feyn, Vicdani, s. 7, Naşir: Sadi ve Mahmudi, Tahran, &ccedil;apı evvel.</p>\r\n\r\n<p>\r\n	[10] Tebersi, Ahmet b. Ali, İhticac, Gaffari Mazenderani, c. 2 , s. 254.</p>\r\n\r\n<p>\r\n	[11] Tebersi, Ahmet b. Ali, İhticac, Caferi, c. 1, s. 403 ve 404, Naşir: İslamiye, Tahran, &ccedil;apı evvel, 1381 h.ş.</p>\r\n\r\n<p>\r\n	[12] Yusuf Suresi, 67. ayet.</p>\r\n\r\n<p>\r\n	[13] Nisa Suresi, 59. ayet.</p>\r\n\r\n<p>\r\n	[14] Tebersi, Ahmet b. Ali, İhticac, Caferi, Behrad, c. 1, s. 404 ve 405.</p>\r\n\r\n<p>\r\n	[15] Nehc&uuml;&rsquo;l Belaga (M&uuml;esseset&uuml; Nehc&uuml;&rsquo;l Belağa), s. 610, Kelam 40, Naşir: Bonyadı Nehc&uuml;&rsquo;l Belağa, &ccedil;apı evvel, 1372.</p>\r\n\r\n<p>\r\n	[16] Terc&uuml;meyi Şerhi Nehc&uuml;&rsquo;l Belağa (İbni Meysem), c. 2, s. 220, Naşir: defteri neşri El- Kitap, &ccedil;apı dovvum, 1362.</p>\r\n\r\n<p>\r\n	[17] Nisa Suresi, 35. ayet.</p>\r\n\r\n<p>\r\n	[18] Tebersi, Ahmet bin Ali, İhticac, Caferi, c. 2, s. 162 ve 163.</p>\r\n\r\n<p>\r\n	[19] Nehc&uuml;&rsquo;l Belaga &ndash; Terc&uuml;me Deşti, s. 241, naşir m&uuml;essese-i intişaratı meşhur, &ccedil;apı evvel, Kum, 1379.</p>\r\n\r\n<p>\r\n	[20] Cilveyi Tarih der Nehc&uuml;&rsquo;l Belağa İbni Ebi&rsquo;l Hadid, c. 7, s. 220, Naşir: neşri ney, Tahran, &ccedil;apı dovvum, 1375.</p>\r\n\r\n<p>\r\n	[21] Terc&uuml;meyi Nehc&uuml;&rsquo;l Belağa (Zamani), s. 819 ve 820, Name 64, Naşir: m&uuml;essese-i intişaratı nebevi, &ccedil;apı devazdehum, Tahran, 1378.</p>\r\n\r\n<p>\r\n	[22] Sebe, 24.</p>\r\n\r\n<p>\r\n	[23] Tabersi, Ahmed b. Ali, İhticac, Ğaffari, Mazenderani, c. 2, s. 255.</p>\r\n\r\n<p>\r\n	[24] Nakavi, Kazvini, Horosani, Muhammed Taki, Miftah&uuml;s&rsquo;s-Saadet Fi Şerhi&rsquo;l-Neci&rsquo;l-Belağa, c. 5, s. 248, Naşır: Mektebet&uuml;&rsquo;l-Mustafaviye, Tahran; Muhaddis Nuri, M&uuml;stedrek&uuml;&rsquo;l-Vesail,, c. 11, s. 66, 12441 ve 12442, M&uuml;essese-i &Acirc;lu&rsquo;l-Beyt (a.s) Kum, h.k. 1408: 15</p>\r\n\r\n<p>\r\n	وَ عَنْهُ (ع) أَنَّهُ قَالَ یَوْمَ صِفِّینَ اقْتُلُوا بَقِیَّةَ الْأَحْزَابِ وَ أَوْلِیَاءَ الشَّیْطَانِ اقْتُلُوا مَنْ یَقُولُ کَذَبَ اللَّهُ وَ رَسُولُهُ ؛ 16، وَ عَنْهُ (ع) أَنَّهُ حَرَّضَ النَّاسَ عَلَى مِنْبَرِ الْکُوفَةِ فَقَالَ یَا مَعْشَرَ أَهْلِ الْکُوفَةِ لَتَصْبِرُنَّ عَلَى قِتَالِ عَدُوِّکُمْ أَوْ لَیُسَلِّطَنَّ اللَّهُ عَلَیْکُمْ قَوْماً أَنْتُمْ أَوْلَى بِالْحَقِّ مِنْهُمْ .</p>\r\n\r\n<p>\r\n	[25] Mufid, İrşad, Resuli Mehallati, c. 1, s. 18. &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Hariciler, Hz. Ali&rsquo;nin (a.s) takip&ccedil;ilerinden bir grup olup Sıffin savaşında hakemlik hadisesinde kendisine muhalefet etme sebebiyle itaat etmekten sakınan ve ondan ayrılan gruba denir. Bu y&uuml;zden onlara Marikin de denmiştir.\r\n\r\n	\r\n		Haricilerin Sapıklıkları:\r\n\r\n	\r\n		Bu grubun sapıklıkları &ccedil;oktur ve biz &ouml;rnek sıfatıyla sadece bazılarına işaret ediyoruz:\r\n\r\n	\r\n		1. Ehlis&uuml;nnetin inan&ccedil;larına g&ouml;re Ali (a.s) İslam Peygamberinin (s.a.a) d&ouml;rd&uuml;nc&uuml; halifesidir ve Şii inancına g&ouml;re ise Hz. Ali (a.s) ilk imam ve Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) halifesi, v&acirc;sii, itaat edilmesi ve uyulması gereken bir şahıstır. Ama Nehravan ehli ona muhalefet edip karşı &ccedil;ıkmış ve neticede onunla savaşmışlardır. Bu en b&uuml;y&uuml;k sapıklıktır.\r\n\r\n	\r\n		2. Dini bilgi ve perspektiften nasiplenmemiş Hariciler, Sıffin savaşında Şamlılar hile yaparak Kur&rsquo;an-ı mızrakların ucuna takınca ş&ouml;yle dediler: Onlar da bizim gibi M&uuml;sl&uuml;man&rsquo;dırlar, bu nedenle onlarla savaşmamalıyız. Onlar, Emeviler ile barışmaya razı olmayan Ali&rsquo;yi (a.s) hakemliğe teslim olmaya mecbur kıldılar, ama kabul ettikten sonra ona muhalefet ettiler.\r\n\r\n	\r\n		3. Haricilerin Hz. Ali&rsquo;ye (a.s) y&ouml;nelttikleri eleştirilerden bir tanesi şuydu: Onlar &ldquo;H&uuml;k&uuml;m yalnızca Allahın&rsquo;dır&rdquo; ayeti esasınca, h&uuml;km&uuml;n Allah&rsquo;a &ouml;zg&uuml; olduğunu ve bu y&uuml;zden iki hakemin g&ouml;r&uuml;ş&uuml;n&uuml; kabul etmenin Kur&rsquo;an ve ilgili ayeti dikkate almamak olduğunu s&ouml;ylemekteydiler! Belirtilen ayeti bu şekilde yorumlamak bu fırkanın diğer sapıklıklarından biri sayılmaktadır.\r\n\r\n	\r\n		4. Onların sapıklıklarından bir diğeri de ş&ouml;yle s&ouml;ylemeleriydi: Her kim b&uuml;y&uuml;k bir g&uuml;nah işlerse k&acirc;fir olur ve İslam&rsquo;dan &ccedil;ıkar. Elbette t&ouml;vbe edip ikinci bir defa M&uuml;sl&uuml;man olabilir. Bu esas uyarınca onlar M&uuml;sl&uuml;manların (kendi g&ouml;r&uuml;şlerine g&ouml;re k&acirc;fir olanlar) can ve malını mubah g&ouml;r&uuml;yordular.\r\n\r\n	\r\n		Hz. Ali&rsquo;nin (a.s) Muaviye ile savaşma hususunda kuşku duyup duymadığı konusunda, Şamlılar Sıffin savaşından ka&ccedil;arken kendisinin s&ouml;ylediği şu s&ouml;ze bakmanız yeterli olacaktır: Onların şeytanın dostu olan geride kalanlarını (da) &ouml;ld&uuml;r&uuml;n, Allah ve Resul&uuml;&rsquo;n&uuml;n (s.a.a) yalan attığını s&ouml;yleyenleri ortadan kaldırın. Bu esasla, İmam Ali (a.s) Muaviye&rsquo;yle savaşmada hi&ccedil;bir kuşku taşımıyordu, aksine bu hususta kararlıydı ve dostlarını da bu m&uuml;cadeleye teşvik etmekteydi.&nbsp;&nbsp; &nbsp;','&nbsp;Uygun bir cevaba ulaşmak i&ccedil;in konuyu iki b&ouml;l&uuml;mde ele alıyoruz:\r\n\r\n\r\n	1. Hariciler Nehravan savaşıyla ilgili olarak sapıklığa mı d&uuml;şm&uuml;şt&uuml;?\r\n\r\n\r\n	2. Hz. Ali (a.s), Muaviye&rsquo;nin fitne ateşini s&ouml;nd&uuml;rme hususunda kuşku taşıyor muydu; yani Muaviye&rsquo;nin &ouml;ld&uuml;r&uuml;lmesi gereken bir m&uuml;nafık olduğuna kesin bir bilgiyle inanmıyor muydu?\r\n\r\n\r\n	Konuya girmeden &ouml;nce bu grup hakkında bir a&ccedil;ıklama yapmak gerekmektedir:\r\n\r\n\r\n	Bu grup Marikin, Hariciler ve Nehravan ehli olarak tanınmaktadır. Maraka, Arap dilinde &ccedil;ıkmak manasına gelir. Nitekim Araplar ş&ouml;yle derler: یمرق السهم من الرمیة (ok yaydan dışarı &ccedil;ıkıyor).[1]\r\n\r\n\r\n	İmamların nitelemesinde ise ş&ouml;yle okumaktayız: &quot; الرَّاغِبُ عَنْکُمْ مَارِقٌ &quot;[2]\r\n\r\n\r\n	Marikun, Allah&rsquo;ın dininden &ccedil;ıkan ve peygamberin halifesi ile savaşmayı caiz sayan kimselere denir.[3] Başka bir ifadeyle, Sıffin savaşında Hz. Ali&rsquo;ye (a.s) hakemlik hadisesinde muhalefet etme nedeniyle ondan ayrılan ve ona itaat etmekten vazge&ccedil;ip onun safından &ccedil;ıkan kendisinin takip&ccedil;ilerinden bir gruba denir. Onlara Marikin de denmiştir.[4]\r\n\r\n\r\n	Hz. Peygamberin (s.a.a) A&ccedil;ıklamalarında Hariciler:\r\n\r\n\r\n	Bu grup zahirde namaz, oru&ccedil;,&nbsp; tehecc&uuml;d ehli ve M&uuml;sl&uuml;man olması nedeniyle bir&ccedil;ok M&uuml;sl&uuml;man i&ccedil;in onları tanımak ve kendileriyle savaşmak &ccedil;ok zor ve g&uuml;&ccedil;t&uuml;. Bu y&uuml;zden Hz. Peygamber (s.a.a) bu grubun tehlikesine y&ouml;nelik uyarıda bulunmuş ve onları tanımak i&ccedil;in bir takım işaret vermişti. &Ouml;rneğin Hz. Peygamber hariciler hakkında ş&ouml;yle buyurmuştur: Yakın zamanda &uuml;mmetimde hoş s&ouml;zl&uuml; ve k&ouml;t&uuml; davranışlı bir grup ortaya &ccedil;ıkacaktır. Onlar insanları Allah&rsquo;ın kitabına davet edecek, lakin kendilerinin ondan hi&ccedil;bir haberi olmayacaktır. Onlar Kur&rsquo;an okur, ama onu okumadan bir fayda elde etmezler. Okun yaydan &ccedil;ıkması gibi onlar dinden dışarı &ccedil;ıkarlar. Okun yayına d&ouml;nemediği gibi, onlar da dine d&ouml;nmezler. Bunlar yaratıkların en k&ouml;t&uuml;leridir. Bu taifenin eliyle &ouml;ld&uuml;r&uuml;lenlere veya onlar ile savaşanlara veyahut onları &ouml;ld&uuml;renlere ne mutlu! Bu insanları &ouml;ld&uuml;ren bir kimsenin makamı Allah nezdinde onlardan daha &uuml;st&uuml;nd&uuml;r. Bu esnada sahabeler bu t&uuml;r insanların alameti nedir diye sorar ve Hz. Peygamber (s.a.a) ş&ouml;yle buyurur: Bu cemaatin alameti sa&ccedil;larını kazımalarıdır. Bu hadisi Enes b. Malik Allah Resul&uuml;&rsquo;nden nakletmiştir.[5]\r\n\r\n\r\n	Aynı şekilde Hz. Peygamber (s.a.a) Hz Ali&rsquo;ye (a.s) ş&ouml;yle buyurmuştur: Benden sonra Nakisin (Cemel ehli), Kasıtin (Muaviye&rsquo;nin takip&ccedil;ileri) ve Marıkin (Hariciler) ile savaşacaksınız.[6]\r\n\r\n\r\n	Ali (a.s), Hariciler ile savaşmak i&ccedil;in yola &ccedil;ıktığında ş&ouml;yle buyurdu: Eğer sizin bu cihatta &ccedil;ok fazla kazanma bahanesiyle bir takım amel ve davranışlardan el &ccedil;ekeceğinizden korkmasaydım, Allah&rsquo;ın bu şahıslar ile savaşmak hakkında peygamberinin diline basiretli bir şekilde aktardığı bu şahısların sapkınlıkları hakkında size haber verirdim. Bunların arasında eli kısa, nakıs ve kadınların memelerine benzer bir memesi olan bir erkek vardır. Bunlar yery&uuml;z&uuml;nde Allah&rsquo;ın en k&ouml;t&uuml; yaratıklarıdır ve onları &ouml;ld&uuml;renler Allah&rsquo;a en yakın kullardır. Bu eksik uzuvlu şahıs onların arasında değildi ve Ali (a.s) onlar &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;nde &ouml;l&uuml;ler arasında onu arıyor ve ş&ouml;yle buyuruyordu: Allah&rsquo;a yemin olsun ki yalan s&ouml;ylemedim ve bana yalan s&ouml;ylenmedi. Hz. Ali (a.s) aramaya devam etti, onu &ouml;l&uuml;ler arasında buldu,&nbsp; ardından g&ouml;mleğini yırttı ve onun g&ouml;ğs&uuml;nde kadın memesine benzer bir &ccedil;ıban g&ouml;rd&uuml;. Ali (a.s) onu bulunca tekbir getirdi ve kuşkusuz bu şahıs basiret sahibi bir insan i&ccedil;in bir ibrettir diye buyurdu.[7]\r\n\r\n\r\n	Haricilerin Sapıklıkları:\r\n\r\n\r\n	Haricilerin sapıklıkları &ccedil;oktur ve biz burada masum imamların rivayetlerinden[8] faydalanarak onların bazılarına işaret edecek ve onları değerlendireceğiz:\r\n\r\n\r\n	1. Allah Resul&uuml;&rsquo;n&uuml;n halifesine ve masum imama baş kaldırmak:\r\n\r\n\r\n	Ehlis&uuml;nnet inan&ccedil;ları esasınca Ali (a.s) İslam Peygamberinin (s.a.a) d&ouml;rd&uuml;nc&uuml; halifesidir ve Şia inan&ccedil;larına g&ouml;re ise ilk masum imam ve Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) v&acirc;sii ve halifesidir. Onun emirlerine itaat edilmesi gerekir. Ama hariciler İmam Ali&rsquo;ye (a.s) muhalefet etmiş, baş kaldırmış ve en sonda da onunla savaşmışlardır. Bu en b&uuml;y&uuml;k sapıklıktır. Bu y&uuml;zden Ehlis&uuml;nnetten Mutezile ve Eşa&rsquo;irenin bile haricileri k&acirc;fir bildiğini g&ouml;zlemlemekteyiz.[9] Ali (a.s) Abdullah b. Abbas&rsquo;ı haricilere yolladığı zaman o bu grubun yanına gitti ve ş&ouml;yle dedi: Ey arkadaşlar sizin gibi bir grubun bu tatsız işe bulaşması, imamınıza karşı baş kaldırmanız ve ondan ayrılmanız &ccedil;ok şaşırtıcıdır.[10]\r\n\r\n\r\n	2. Dini yanlış anlama nedeniyle hakemliği kabul etmeye ısrar etmeleri:\r\n\r\n\r\n	Bazı &uuml;lkelerde hesapsızca ger&ccedil;ekleşen fetihlerin programsız mahsul&uuml; olan Hariciler sadece İslam&rsquo;ın zahir ve dış g&ouml;r&uuml;n&uuml;ş&uuml;n&uuml; anlamış ve dinsel bilgi ve bakıştan bir nasip almamışlardı. Sıffin savaşında Şamlılar hile yaparak Kur&rsquo;an-ı mızraklarının ucuna takınca ş&ouml;yle dediler: Bunlar da bizim gibi M&uuml;sl&uuml;man&rsquo;dırlar, o halde onlar ile savaşmamalıyız. Onlar, Emeviler ile barış yapmak istemeyen Ali&rsquo;yi (a.s) hakemliğe teslim olması i&ccedil;in mecbur kıldılar. Ali (a.s), Haricilere nasihat vererek ş&ouml;yle buyurmuştur: Şamlılar hile ve aldatmayla Kur&rsquo;an-ı mızraklarının ucuna takınca sizler bu insanlar bizim kardeşlerimiz ve bizimle aynı yoldadırlar diye s&ouml;ylemediniz mi? Bizden aman isteyip Allah&rsquo;ın kitabına sığındılar, o halde bizim g&ouml;r&uuml;ş&uuml;m&uuml;z onların s&ouml;z&uuml;n&uuml; kabul etmek ve onlardan el &ccedil;ekmek midir? Ben cevap olarak size ş&ouml;yle s&ouml;yledim: Bu, zahiri iman, lakin batını d&uuml;şmanlık olan bir iştir. Başlangıcı rahmet, lakin sonu pişmanlık ve nedamettir! O halde bu halde kalıp ilk yolunuzdan sapmayınız. Cihatta dişlerinizi sıkın ve her sese kulak asmayın; zira bu seslere kulak vermek sizi saptırır ve onlara itina etmezseniz onlar zelil ve onursuz olacaklardır.[11] Ama yine de onların kendi imamlarının nasihatine kulak asmadıklarını ve saptıklarını g&ouml;r&uuml;yoruz.\r\n\r\n\r\n	3. &ldquo;H&uuml;k&uuml;m ancak Allahın&rsquo;dır&rdquo; ayeti şerifesini yanlış yorumlayıp sapmak:\r\n\r\n\r\n	Haricilerin &ouml;nemli sapıklıklarından biri, onların imam Ali&rsquo;yi (a.s) eleştirmeleri ve ş&ouml;yle demeleriydi: &ldquo;H&uuml;k&uuml;m ancak Allahın&rsquo;dır&rdquo;[12] ayeti şerifesi esasınca h&uuml;k&uuml;m sadece Allah&rsquo;a aittir.&nbsp; Bu y&uuml;zden iki hakemin g&ouml;r&uuml;ş&uuml;n&uuml; kabul etmek Kur&rsquo;an ve belirtilen ayeti şerifeye itina etmemektir! Her ne kadar hakemliği reddetme konusunda bu ayeti şerifeye istinaden delil getirmenin ge&ccedil;ersiz oluşu a&ccedil;ık ve belirgin olsa da biz meselenin taşıdığı &ouml;nem nedeniyle kanıtın reddi noktasında kısa birka&ccedil; &ccedil;&ouml;z&uuml;mleyici ve eleştirel delile işaret ediyoruz:\r\n\r\n\r\n	&Ccedil;&ouml;z&uuml;mleyici Delil: Ali (a.s) iki hakem meselesinde ş&ouml;yle buyurdu: Biz ihtilafları giderme ve savaşı sonlandırma hususunda şahısları hakem karar kılmadık, sadece Kur&rsquo;an&rsquo;ı hakem se&ccedil;tik. Kur&rsquo;an aramızda bir cilt i&ccedil;inde yazılmış hatlardan oluşması, konuşmaması, terc&uuml;meye ihtiya&ccedil; duyması ve hakkında sadece insanların konuşabilmesi nedeniyle, bu kavim bizi Kur&rsquo;an aramızda hakem olsun diye &ccedil;ağırdığı zaman, biz y&uuml;ce Allah&rsquo;ın kitabına sırt &ccedil;evirecek bir grup olamazdık. &Ccedil;&uuml;nk&uuml; y&uuml;ce Allah ş&ouml;yle buyurmuştur: Eğer bir şeyde ihtilafa d&uuml;şerseniz onu Allah&rsquo;a ve peygamberine sunun.[13] İhtilafı Allah&rsquo;a sunmak O&rsquo;nun kitabını hakem karar kılmamız ve ihtilafları peygamberine sunmak da Peygamberin s&uuml;nnetine dayanmamızdır. Her ne zaman Allah&rsquo;ın kitabının hakem olması istenirse, Bunu kabul etme noktasında insanlar i&ccedil;inde en &ouml;nde gelen kişiler biz oluruz. Eğer Peygamberin s&uuml;nneti ile h&uuml;kmedilecek olursa, s&uuml;nnete ilk uyanlar biz oluruz (bundan dolayı her iki halde de hak bizimledir).[14] Bir başka a&ccedil;ıklamada Hz. Ali (a.s) yanıt olarak onlara bu batılın kastedildiği hak bir kelimedir[15] diye buyurmuştur. Hariciler, &ldquo;Allah&rsquo;ın h&uuml;km&uuml;nden başka h&uuml;k&uuml;m yoktur&rdquo; c&uuml;mlesini eğer bir h&uuml;k&uuml;m Allah&rsquo;ın kitabında yoksa ona uymak caiz değildir ve onunla amel etmek doğru sayılmaz şeklinde yorumlamaları sebebiyle, İmam Ali (a.s) ş&ouml;yle buyurmuştur: Evet Allah&rsquo;ın h&uuml;km&uuml;nden başka h&uuml;k&uuml;m yoktur, ancak Hariciler Allah&rsquo;tan başkasının h&uuml;km&uuml;n&uuml; reddetme yoluyla Allah&#39;tan başkasının h&acirc;kimiyetini reddetmek istemekteydiler. Bu şekilde Allah&rsquo;tan başkası i&ccedil;in bir emretme yetkisi olmadığı zaman, Allah&rsquo;tan başkasının hakimiyet ve egemenliği de reddedilmiş olmaktadır; zira h&uuml;k&uuml;m belirlemek ve toplumun hayrını g&ouml;z &ouml;n&uuml;nde bulundurmak devletin g&ouml;revlerinden sayılır ve bu halkın haline riayet etmeyle ilgilidir. Hariciler tarafından Allah&rsquo;tan başka kimselerin h&uuml;km&uuml;n&uuml;n reddedilmesi, insanların h&acirc;kimiyetinin reddedilmesidir. Hariciler tarafından h&acirc;kimiyetin reddedilmesi, İmam Ali&rsquo;nin (a.s) onları tekzip edip ş&ouml;yle buyurmasına neden olmuştur: &ldquo;Halk kuşkusuz iyi veya k&ouml;t&uuml; bir başkan sahibi olmalıdır.&rdquo; Başka bir ifadeyle Hariciler Allah&rsquo;tan başkasının h&uuml;km&uuml;n&uuml; reddetme nedeniyle ger&ccedil;ekte hakikati reddetmekteydiler, lakin Allah&rsquo;tan başkasının h&acirc;kimiyetini reddetmek yanlış bir iştir. Neticede Haricilerin iddiası da ge&ccedil;ersizdir. Ardından imam Ali (a.s) ş&ouml;yle buyuruyor: Mecburi olarak toplum i&ccedil;in iyi veya k&ouml;t&uuml; bir başkan lazımdır. Bundan dolayı Haricilerin Allah&rsquo;tan gelen h&uuml;k&uuml;m dışında hi&ccedil;bir h&uuml;km&uuml;n kabul ve edilmeyeceğine ve uygulanmayacağına dair Haricilerin s&ouml;z&uuml;, ge&ccedil;ersizdir.[16]\r\n\r\n\r\n	Eleştirel Cevap:\r\n\r\n\r\n	Eğer bu ayeti Haricilerin yorumladığı şekilde kabul edersek peygamberlerin ve imamların g&uuml;nl&uuml;k hayatında bir&ccedil;ok eksik husus ile karşılaşırız. Bunların bazılarına işaret ediyoruz:\r\n\r\n\r\n	İmam Bakır (a.s) Nafi&rsquo;e ş&ouml;yle buyurmuştur: Bu Haricilere nasıl m&uuml;minlerin &ouml;nderinden ayrılmayı caiz bildiklerini sor. Oysaki onlar Allah&rsquo;a yakınlaşma yolunda ona uyarak ve yardım ederek (hakemler hadisesinden &ouml;nce) kanlarını onun safında akıtmışlardı. Onlar sana cevap olarak ş&ouml;yle diyeceklerdir: O, Allah&rsquo;ın dini hususunda hakem tayin etti. Sen de onlara ş&ouml;yle s&ouml;yle:\r\n\r\n\r\n	A. Bizzat Allah bile şeraitinde peygamberini kullarından iki erkeğin hakemliğine teslim etmiştir. Y&uuml;ce Allah karı ve kocanın arasındaki ihtilaf hususunda ş&ouml;yle buyurmaktadır: Eğer karı ve kocanın arasının a&ccedil;ılmasından endişe ederseniz, erkeğin ailesinden bir hakem, kadının ailesinden de bir hakem g&ouml;nderin. İki taraf (arayı) d&uuml;zeltmek isterlerse, Allah da onları uzlaştırır. Ş&uuml;phesiz Allah, hakkıyla bilendir, hakkıyla haberdardır.[17]\r\n\r\n\r\n	B. Allah Resul&uuml; Beni Kureyze savaşı ve onların akıbetini belirleme hadisesinde Sa&rsquo;ad b. Muaz&rsquo;ı hakem olarak atadı.[18] Bundan dolayı burada Ali&rsquo;ye (a.s) hi&ccedil;bir eleştiri y&ouml;neltilemez. Ali (a.s) Allah&rsquo;ın kitabı ve Allah Resul&uuml;n&uuml;n s&uuml;nneti ile amel etmiştir.\r\n\r\n\r\n	4. Bir başka sapıklık ve b&uuml;y&uuml;k g&uuml;nah sahibini k&acirc;fir bilmek:\r\n\r\n\r\n	Hariciler ş&ouml;yle demekteydiler: B&uuml;y&uuml;k g&uuml;nah işleyen kimse k&acirc;fir olur ve İslam&rsquo;dan &ccedil;ıkar. Elbette t&ouml;vbe edip yeniden M&uuml;sl&uuml;man olabilir. Bu esas uyarınca onlar M&uuml;sl&uuml;manların (kendi deyimleriyle k&acirc;firlerin) can ve malına saldırmayı mubah g&ouml;r&uuml;yordular. Ali (a.s) bu hususta Haricilere hitap ederek ş&ouml;yle buyurmuştur: Eğer benim hata ettiğimi ve saptığımı d&uuml;ş&uuml;n&uuml;yorsanız, neden t&uuml;m Muhammed (s.a.a) &uuml;mmetini benim sapmam ile sapmış biliyorsunuz? Neden benim hatamı onların &uuml;zerine atıyorsunuz? Neden onları benim hatamdan dolayı k&acirc;fir sayıyorsunuz? Neden kılı&ccedil;ları boyunlara dayayıp k&ouml;r&uuml; k&ouml;r&uuml;nce indiriyor ve g&uuml;nahk&acirc;r ile masumu bir birine karıştırıp herkesi bir tutuyorsunuz? Oysaki sizler Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) zina eden evli bir şahsı recim ettiğini, ardından onun i&ccedil;in namaz kıldığını ve mirasını ailesine teslim ettiğini biliyorsunuz. Katili &ouml;ld&uuml;rd&uuml;ğ&uuml; ve mirasını ailesine teslim ettiğinden haberdarsınız. Hırsızın elini kestiğini, zina eden evli olmayan bir şahsı kam&ccedil;ıladığını ve M&uuml;sl&uuml;man kadınlar ile evlenmeleri i&ccedil;in ganimetlerden paylarını kendilerine verdiğini biliyorsunuz. Hz. Peygamber (s.a.a) onları g&uuml;nahlarından &ouml;t&uuml;r&uuml; cezalandırıyor ve ilahi hadleri kendilerine uyguluyordu. Lakin onların İslami payını ortadan kaldırmıyor ve adlarını M&uuml;sl&uuml;manların defterinden silmiyordu. (O halde onlar b&uuml;y&uuml;k g&uuml;nah işleme nedeniyle k&acirc;fir olmuyordular). Siz (hariciler) insanların en k&ouml;t&uuml;s&uuml;, şeytanın oyuncağı ve insanların sapmasının nedenisiniz.[19]\r\n\r\n\r\n	İkinci Soru:\r\n\r\n\r\n	Ali (a.s), Muaviye&rsquo;nin fitne ateşini s&ouml;nd&uuml;rme hususunda kesin kararlı mıydı? Sorunun bu kısmını yanıtlamak i&ccedil;in Hz. Ali&rsquo;nin (a.s) Muaviye hakkındaki bakışını zorunlu olarak a&ccedil;ıklamayız. B&ouml;ylece Hz. Ali&rsquo;nin (a.s) Muaviye&rsquo;nin fitne ateşini s&ouml;nd&uuml;rmeye dair kuşku taşıyıp taşımadığı ortaya &ccedil;ıkacaktır.\r\n\r\n\r\n	1. Mutezile ekol&uuml;ne sahip İbn. Ebi&rsquo;l Hadid ş&ouml;yle nakletmektedir: Ali (a.s) ile birlikte olan Hz. Peygamberin bir&ccedil;ok sahabesi, Hz Peygamberden Muaviye&rsquo;yi M&uuml;sl&uuml;man olduktan sonra lanetlediğini ve Muaviye kafir ve cehennemlik bir m&uuml;nafıktır diye buyurduğunu nakletmiştir. Bu husustaki rivayetler meşhurdur.[20] Ali&rsquo;nin (a.s) yarenlerinin bu hadisi duymuş olması, lakin Ali&rsquo;nin bunu duymaması m&uuml;mk&uuml;n olabilir mi?\r\n\r\n\r\n	2. İmam Ali (a.s) Muaviye&rsquo;nin tehdidine y&ouml;nelik cevap olarak yazdığı mektupta ş&ouml;yle yazmaktadır: Allah&rsquo;a hamd ettikten sonra hep birlikte (İslam&rsquo;dan &ouml;nce) birbirimize y&ouml;nelik şefkat beslediğimizi ve birlik olduğumuzu yazmışsın, lakin bizim ve sizin aranızda iman ve k&uuml;f&uuml;r esasınca daha &ouml;nce ayrılık &ccedil;ıktı. Biz iman ettik (Allah&rsquo;a ve el&ccedil;isine) ve siz k&acirc;fir oldunuz. Şimdi biz hak yolda sebat ettik ve siz saptınız. Sizden her kim M&uuml;sl&uuml;man olduysa mecburiyetten oldu; zira İslam&rsquo;ın ilk yıllarında Allah Resul&uuml; ile siz savaştınız.[21]\r\n\r\n\r\n	3. Bu Haricilerin Abdullah b. Abbas&rsquo;tan sorduğu bir sorudur ve Ali (a.s) bunu duyduğunda cevap olarak ş&ouml;yle buyurmuştur. Siz, benim ş&uuml;phe taşıdığımı, zira benim hakemlere Muaviye ve benim ile ilgili olarak meseleye bakın; eğer Muaviye bu işe benden daha layık ise onu y&ouml;netim işine se&ccedil;in ve eğer &uuml;mmetin y&ouml;netim ve hilafeti i&ccedil;in ben daha layık isem beni onaylayın dediğimi ifade etmişsiniz. Benim bu s&ouml;zlerim Muaviye ve diğer insanlar karşısında kendimin daha haklı oluşu hususunda herhangi bir ş&uuml;phe duymadan kaynaklanmıyordu; bu salt s&ouml;z ve eylemde insaflı olmak i&ccedil;indi. Nitekim y&uuml;ce Allah ş&ouml;yle buyuruyor: Ş&uuml;phesiz biz sizin ile ya hidayet ya da apa&ccedil;ık bir sapıklık &uuml;zereyiz.[22] Oysaki y&uuml;ce Allah bu hususta bir bir ş&uuml;phe duymuyordu ve Hz. Peygamberin (s.a.a) hak &uuml;zere olduğunu biliyordu ama buna rağmen b&ouml;yle buyurdu. Hariciler bunu duyunca ey Ali bu da bizim itirazımızı gidermek i&ccedil;in senin apa&ccedil;ık bir delil ve kanıtındır, diye s&ouml;ylediler.[23] Hz. Ali&rsquo;nin (a.s) Sıffin savaşındaki tutumunu beyan eden kendisinin iki hadisiyle bu konuyu sonlandırıyoruz. İmam Ali (a.s) Kufe mescidinin minberine &ccedil;ıktı ve ş&ouml;yle buyurdu: Ey Kufe halkı, d&uuml;şmanlarınız ile savaşta tahamm&uuml;l g&ouml;stermiyor musunuz? Eğer tahamm&uuml;l etmezseniz, Allah sizden daha liyakatli bir topluluğu size egemen kılar. Başka bir hitapta ise Sıffin savaşında Şamlılar savaştan ka&ccedil;arken takip&ccedil;ilerine ş&ouml;yle buyurmuştur: (Gidin) şeytanın dostları olan kalanları (da) &ouml;ld&uuml;r&uuml;n; onlar Allah ve el&ccedil;isi yalan s&ouml;ylemiştir, demişlerdir.[24] Dolayısyla Ali (a.s), Muaviye ile savaşta hi&ccedil;bir ş&uuml;phe taşımıyordu ve kendi dostlarını da buna teşvik etmede kararlıydı. En sonda bu sapma, bu grubun (Harici İbn. M&uuml;lcem&rsquo;in Eş&rsquo;as b. Kays&rsquo;ın yardımıyla) İmam Ali&rsquo;yi (a.s) şehit etmesine yol a&ccedil;tı.[25]\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Ferahidi, Halil b. Ahmet, Kitabu&rsquo;l Ayn, c. 5, s. 160, Naşir: İntişaratı hicret, Kum, &ccedil;apı dovvum, 1410 h.k.\r\n\r\n\r\n	[2] Sizden y&uuml;z&uuml;n&uuml; &ccedil;eviren kimse dinden &ccedil;ıkar. Biharu&rsquo;l Envar, c. 99, s. 150 (Ziyareti Camiayı Kebire).\r\n\r\n\r\n	[3] Tureyhi, Fahru&rsquo;d Din, Mecmeu&rsquo;l Bahreyn, c. 5, s. 235, Naşir: Kitapfuruşiyi Murtezevi, Tahran, &ccedil;apı sevvum, 1375 h.ş.\r\n\r\n\r\n	[4] Tebersi, Ahmet bin Ali, İhticac, Gaffari Mazenderani, Nizamu&rsquo;d Din Ahmet, c. 1 , s. 229 ve 230, Naşir: Murtezevi, Tahran, &ccedil;apı evvel.\r\n\r\n\r\n	[5] Tebersi, A&rsquo;glamu&rsquo;l Vera bi A&rsquo;glamu&rsquo;l Huda, s. 33, (Zindiğiyi &ccedil;ahardeh Masum (a.s)), Atarudi, Azizullah, s. 46 ve 47, Naşir: İslamiye, Tahran, &ccedil;apı evvel, 1390 h.k.\r\n\r\n\r\n	[6] Tebersi, A&rsquo;glamu&rsquo;l Vera bi A&rsquo;glamu&rsquo;l Huda, s. 33.\r\n\r\n\r\n	[7] Mufit, İrşad, Resul Mahallati, c. 1, s. 317, Naşir: İslamiye, Tahran, &ccedil;apı dovvum.\r\n\r\n\r\n	[8] Bu araştırmada Ehli Beyt hadislerine istinatta bulunulması onlarda bulunan deliller nedeniyledir; salt taabbud nedeniyle değildir.\r\n\r\n\r\n	[9] Hilli, El-Feyn, Vicdani, s. 7, Naşir: Sadi ve Mahmudi, Tahran, &ccedil;apı evvel.\r\n\r\n\r\n	[10] Tebersi, Ahmet b. Ali, İhticac, Gaffari Mazenderani, c. 2 , s. 254.\r\n\r\n\r\n	[11] Tebersi, Ahmet b. Ali, İhticac, Caferi, c. 1, s. 403 ve 404, Naşir: İslamiye, Tahran, &ccedil;apı evvel, 1381 h.ş.\r\n\r\n\r\n	[12] Yusuf Suresi, 67. ayet.\r\n\r\n\r\n	[13] Nisa Suresi, 59. ayet.\r\n\r\n\r\n	[14] Tebersi, Ahmet b. Ali, İhticac, Caferi, Behrad, c. 1, s. 404 ve 405.\r\n\r\n\r\n	[15] Nehc&uuml;&rsquo;l Belaga (M&uuml;esseset&uuml; Nehc&uuml;&rsquo;l Belağa), s. 610, Kelam 40, Naşir: Bonyadı Nehc&uuml;&rsquo;l Belağa, &ccedil;apı evvel, 1372.\r\n\r\n\r\n	[16] Terc&uuml;meyi Şerhi Nehc&uuml;&rsquo;l Belağa (İbni Meysem), c. 2, s. 220, Naşir: defteri neşri El- Kitap, &ccedil;apı dovvum, 1362.\r\n\r\n\r\n	[17] Nisa Suresi, 35. ayet.\r\n\r\n\r\n	[18] Tebersi, Ahmet bin Ali, İhticac, Caferi, c. 2, s. 162 ve 163.\r\n\r\n\r\n	[19] Nehc&uuml;&rsquo;l Belaga &ndash; Terc&uuml;me Deşti, s. 241, naşir m&uuml;essese-i intişaratı meşhur, &ccedil;apı evvel, Kum, 1379.\r\n\r\n\r\n	[20] Cilveyi Tarih der Nehc&uuml;&rsquo;l Belağa İbni Ebi&rsquo;l Hadid, c. 7, s. 220, Naşir: neşri ney, Tahran, &ccedil;apı dovvum, 1375.\r\n\r\n\r\n	[21] Terc&uuml;meyi Nehc&uuml;&rsquo;l Belağa (Zamani), s. 819 ve 820, Name 64, Naşir: m&uuml;essese-i intişaratı nebevi, &ccedil;apı devazdehum, Tahran, 1378.\r\n\r\n\r\n	[22] Sebe, 24.\r\n\r\n\r\n	[23] Tabersi, Ahmed b. Ali, İhticac, Ğaffari, Mazenderani, c. 2, s. 255.\r\n\r\n\r\n	[24] Nakavi, Kazvini, Horosani, Muhammed Taki, Miftah&uuml;s&rsquo;s-Saadet Fi Şerhi&rsquo;l-Neci&rsquo;l-Belağa, c. 5, s. 248, Naşır: Mektebet&uuml;&rsquo;l-Mustafaviye, Tahran; Muhaddis Nuri, M&uuml;stedrek&uuml;&rsquo;l-Vesail,, c. 11, s. 66, 12441 ve 12442, M&uuml;essese-i &Acirc;lu&rsquo;l-Beyt (a.s) Kum, h.k. 1408: 15\r\n\r\n\r\n	وَ عَنْهُ (ع) أَنَّهُ قَالَ یَوْمَ صِفِّینَ اقْتُلُوا بَقِیَّةَ الْأَحْزَابِ وَ أَوْلِیَاءَ الشَّیْطَانِ اقْتُلُوا مَنْ یَقُولُ کَذَبَ اللَّهُ وَ رَسُولُهُ ؛ 16، وَ عَنْهُ (ع) أَنَّهُ حَرَّضَ النَّاسَ عَلَى مِنْبَرِ الْکُوفَةِ فَقَالَ یَا مَعْشَرَ أَهْلِ الْکُوفَةِ لَتَصْبِرُنَّ عَلَى قِتَالِ عَدُوِّکُمْ أَوْ لَیُسَلِّطَنَّ اللَّهُ عَلَیْکُمْ قَوْماً أَنْتُمْ أَوْلَى بِالْحَقِّ مِنْهُمْ .\r\n\r\n\r\n	[25] Mufid, İrşad, Resuli Mehallati, c. 1, s. 18. &nbsp;\r\n\r\n\r\n	&nbsp;'),(111,'tr115','<div class=\"quest-content\" id=\"A3_1\" style=\"display: block;\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bu soruda bir takım konu ve iddialar dile getirilmiş ve bunların her biri de ayrı bir cevap talep etmektedir. Bu nedenle aşağıda &uuml;&ccedil; başlık altında ayrı bir şekilde bu hususlar incelenecektir:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		1. Ali&rsquo;nin (a.s) faziletlerinin kılı&ccedil; kullanma ve Allah yolunda cihat etmeyle sınırlı olmayışı.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		2. Hz Ali&rsquo;nin (a.s) isminin Kur&rsquo;an&rsquo;da belirtilmemesinin sebebi.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		3. Hatemiyetin imamet ile &ccedil;elişmemesi.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		&nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;1. Hz Ali&rsquo;nin (a.s) faziletlerinin kılı&ccedil; kullanma ve Allah yolunda cihat etmeyle sınırlı olmayışı:</p>\r\n\r\n<p>\r\n	Kılı&ccedil; kendi başına hi&ccedil;bir değer veya karşı değer g&ouml;stergesi değildir. Lakin eşit olmayan bir savaş meydana geldiğinde ve zul&uuml;m, k&uuml;f&uuml;r ve saldırganlığın eli insaniyet ve hakikate doğru y&ouml;neldiğinde ve de nefesler sinelerde kesilip &ldquo;bir savaş&ccedil;ı yok mu&rdquo; narası atan saldırganlara cevap verebilecek kimse olmadığı sırada hak ve hakikat yolu savaş&ccedil;ısı kılıcını &ccedil;ekerse, Hz. Peygamber (s.a.a) Hendek g&uuml;n&uuml; Ali&rsquo;nin (a.s) kılı&ccedil; darbesi insan ve cinlerin ibadetlerinden daha &uuml;st&uuml;n bir değere sahiptir[1] diye buyurur. Bundan dolayı, kılı&ccedil; kullanmak eğer Allah yolunda ihl&acirc;sın g&ouml;stergesi ise, insanı tanımak i&ccedil;in elbette en &uuml;st&uuml;n &ouml;l&ccedil;&uuml; sayılır. Kur&rsquo;an bu hususta ş&ouml;yle buyurmaktadır: İnananlar, &ldquo;Keşke bir sure indirilse!&rdquo; derler. Fakat h&uuml;km&uuml; apa&ccedil;ık bir sure indirilip de onda savaştan s&ouml;z edilince; kalplerinde hastalık olanların, &ouml;l&uuml;m baygınlığına girmiş kimsenin bakışı gibi sana baktıklarını g&ouml;r&uuml;rs&uuml;n. O da onlara pek yakındır.[2] Ali&rsquo;nin (a.s) kılıcının kutsallığı, İslam&rsquo;ı korumaya ek olarak nefsani arzulardan arı olmasından, Allah&rsquo;ın iradesine tabi olmasından ve bu yolda bir zerre olsun benlik taşımamasından kaynaklanıyordu. Lakin ger&ccedil;ekten de Ali&rsquo;nin(a.s) fazileti sadece kılı&ccedil; kullanma ve hak yolunda cesaret g&ouml;sterip meydan okumakla mı sınırlıydı? Eğer marifet, aşk ve irfan sultanını salt kılı&ccedil; ve cihat eri bilirsek, bu &ccedil;ok zalimce bir yargı olur. Ali&rsquo;nin (a.s) ışıldayan &ccedil;ehresi nitelemeye ihtiya&ccedil; duymaz. Bu, dost ve d&uuml;şmanı, taraftar ve karşı taraftarı onu &ouml;vmeye mecbur kılmıştır. Bazen Şii olmayan bireyler Hz. Ali (a.s) hakkında &ccedil;ok az Şii&rsquo;lerin ifade ettiği s&ouml;zler sarf etmişlerdir. Bunlardan biri Ehlis&uuml;nnetin d&ouml;rt mezhebinden biri olan Şafii mezhebinin &ouml;nderi Muhammed b. İdris&rsquo;tir. O, Hz Ali (a.s) hakkında ş&ouml;yle bir betimlemede bulunmuştur: &ldquo;Eğer Ali (a.s) kendi makam ve hakikatini halka a&ccedil;ıklasaydı, kesinlikle halk onun karşısında secdeye giderdi. Şafii d&uuml;nyadan g&ouml;&ccedil;t&uuml;, lakin Ali&rsquo;nin (a.s) mi yoksa Allah&rsquo;ın mı kendisinin rabbi olduğunu bilemedi.&rdquo;[3]&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Bu, Hz. Peygamber&rsquo;in (s.a.a) buyurduğu şu hadisin i&ccedil;eriğine işaret etmektedir: Ey Ali eğer &uuml;mmetimden bazı grupların senin hakkında Hıristiyanların İsa (a.s) hakkında s&ouml;ylediği hususları s&ouml;ylemesinden korkmasaydım, senin makamın hakkında &ouml;yle şeyler s&ouml;ylerdim ki halkın arasından ge&ccedil;tiğin zaman onlar senin ayak bastığın toprağı g&ouml;zlerine s&uuml;rerdi.[4] Hz. Ali (a.s) kendi ihtişamının şehidi oldu ve onun değeri yaşadığı d&ouml;nemde anlaşılmadı. Onun eşsiz faziletleri, hi&ccedil; kimsenin onun azametinin ulaşılmaz zirvesine ulaşmasına izin vermedi. Bu olgu, kendisine y&ouml;nelik bir&ccedil;ok d&uuml;şmanlığın ger&ccedil;ekleşmesine neden oldu. Ger&ccedil;ekten de Hz. Ali (a.s) efsanevi bir hakikat idi. Ali&rsquo;nin (a.s) Allah&rsquo;a duyduğu eşsiz aşk ve yaptığı kulluktan haberdar olmayan bir kimse, sadece onun &acirc;şıkane m&uuml;nacatlarına bir bakması yeterlidir. Eğer insan onun irfani makamlarından haberdar değilse, onun şu s&ouml;z&uuml;n&uuml; duyması yeterlidir: &ldquo;Eğer kıyamet ger&ccedil;ekleşirse, benim yakinim artmaz.&rdquo; Ali&rsquo;nin (a.s) ilmi makamına y&ouml;nelik bilgisizce yaklaşan ve onu salt kılı&ccedil; eri bilen bir insan onun defalarca buyurduğu şu muhteşem s&ouml;z&uuml; nasıl g&ouml;z ardı edebilir: &ldquo;Ben sizin aranızdan ayrılmadan &ouml;nce benden sorun; ben g&ouml;ğ&uuml;n yollarını yerin yollarından daha iyi bilirim.&rdquo;[5] İslam d&uuml;nyasında hi&ccedil;bir &acirc;limin b&ouml;yle bir şey s&ouml;ylemediğini ve s&ouml;yleyemeyeceğini biliyoruz. Hz. Ali&rsquo;nin (a.s) fedak&acirc;rlık, aşk ve marifetteki makamları d&uuml;şmanlarını bile onu &ouml;vmeye sevk edecek kadar b&uuml;y&uuml;kt&uuml;. Lakin bununla birlikte d&uuml;nya onlara tatlı g&ouml;z&uuml;kmekte ve Ali&rsquo;yi (a.s) kendi yolları &uuml;zerinde b&uuml;y&uuml;k bir engel g&ouml;rmekteydiler. Burada bir&ccedil;ok hadis kitabında nakledilmiş ve Ehlis&uuml;nnet &acirc;limlerinden İbn. Ebi&rsquo;l Hadid&rsquo;in de Nehc&uuml;&rsquo;l Belağa şerhinde naklettiği bir rivayeti aktarıyoruz: Ebu Naim&rsquo;in Ebu Salih&rsquo;ten aktardığına g&ouml;re, &ldquo;Zurar b. Zumre Kenani&rdquo; Muaviye&rsquo;nin yanına geldi. Muaviye ona bana Ali&rsquo;nin (a.s) &ouml;zelliklerini s&ouml;yle dedi. Zurar beni bu konuda mazur g&ouml;r dedi. Muaviye bu m&uuml;mk&uuml;n değil diye s&ouml;yledi. Zurar, eğer mecbur isem onun &ouml;zelliklerini s&ouml;yleyeceğim dedi: Allah&rsquo;a yemin ederim ki o izzet ve onurun en zirvesine erdi. O &ccedil;ok g&uuml;&ccedil;l&uuml; ve kuvvetliydi. Adilce s&ouml;z s&ouml;yler ve h&uuml;kmederdi. Yargısı kararlıydı. İlim onun varlığından akar ve hikmet onun etrafından ışıklar sa&ccedil;ardı. O d&uuml;nya ve ziynetlerinden ka&ccedil;ar ve gece karanlığını severdi. Allah&rsquo;a yemin olsun ki onun g&ouml;zleri her zaman yaşla doluydu, &ccedil;ok d&uuml;ş&uuml;n&uuml;rd&uuml; ve kendini muhatap alırdı. Basit elbiseleri ve na&ccedil;iz yiyecekleri herkesi şaşırtırdı. Bizler arasında bizden biri gibiydi ve bizlere eşlik ederdi. Eğer bir şey sorsaydık yanıt verirdi. Lakin bize olan t&uuml;m yakınlığına rağmen taşıdığı muhteşem azameti nedeniyle ona bir şey s&ouml;ylemezdik. G&uuml;ld&uuml;ğ&uuml; zaman dişleri inci taneleri gibi parlardı. Din ehlini y&uuml;celtir ve fakirleri dost edinirdi. G&uuml;&ccedil;l&uuml; insan yanlış işinde ona &uuml;mit bağlamazdı ve zayıf birey de onun adaletinden &uuml;mit kesmezdi. Allah&rsquo;a yenim olsun ki ben bazı zamanlar gece karanlığının her yeri sardığı bir sırada mihrabında kendine sarılmış bir yılanı andırırcasına, figan ve h&uuml;z&uuml;nle ağlar bir şekilde onu g&ouml;r&uuml;rd&uuml;m. Sanki şimdi bile rabbine yalvarıp d&uuml;nyaya hitap ederek ş&ouml;yle dediğini duyar gibiyim: Beni kandırmak mı yoksa heyecanlandırmak mı istiyorsun? Heyhat heyhat bir başkasını kandır, ben seni &uuml;&ccedil; boşamayla boşadım. Senin g&uuml;nlerin &ccedil;ok kısa ve seninle oturmak aşağılayıcı ve değersizdir. Yolun uzaklığı ve azığın azlığı ne kadar da zor! Bu esnada Muaviye&rsquo;nin g&ouml;zyaşları sakallarına aktı ve elleriyle g&ouml;zyaşlarını sildi. Mecliste bulunan herkes ağladı ve Muaviye ş&ouml;yle dedi: Allah, Ebu Hasan&rsquo;a rahmet etsin o ger&ccedil;ekten b&ouml;yleydi; Ey Zurar sen ondan şu an ayrı bir haldeyken ne haldesin? Zurar ş&ouml;yle dedi: Ben yanı başında evladının başını kestikleri ve ne ağlamasının kesildiği ve ne de &uuml;z&uuml;nt&uuml;s&uuml;n&uuml;n sona erdiği bir kimsenin durumuna benzer bir hal taşımaktayım.[6] &nbsp;</p>\r\n\r\n<p>\r\n	2. Hz. Ali&rsquo;nin (a.s) adı Kur&rsquo;an&rsquo;da neden belirtilmemiştir?</p>\r\n\r\n<p>\r\n	İlk &ouml;nce şu hususun a&ccedil;ık&ccedil;a bizim i&ccedil;in belirginleşmesi gerek: Kur&rsquo;an, meseleleri detaylarıyla ve c&uuml;zleriyle a&ccedil;ıklamayı değil, genel bir tarzda ve usul ve kaideler ile beyan etmeyi esas almıştır. Nitekim bir&ccedil;ok usul ve detaylar bu şekilde beyan edilmiştir. &Ouml;rneğin İslam dininin temeli sayılan namaz hakkında Kur&rsquo;an meseleyi genel bir şekilde dile getirmiş ve her namazın nitelik ve niceliğinin nasıl olduğunu a&ccedil;ıklamamıştır. Lakin Hz. Peygamber (s.a.a) namazın nasıl kılınacağı ve her namazın ka&ccedil; rek&acirc;t olduğunu M&uuml;sl&uuml;manlar i&ccedil;in a&ccedil;ıklamıştır. Zek&acirc;t meselesi de Kur&rsquo;an&rsquo;da sadece bir usul şeklinde belirtilmiş, ama hangi şeylere zek&acirc;t d&uuml;şt&uuml;ğ&uuml; ve her şeyin zek&acirc;t &ouml;l&ccedil;&uuml;s&uuml;n&uuml;n ne kadar olduğunu Hz. Peygamber (s.a.a) belirlemiştir. Aynı şekilde hac hakkında da Kur&rsquo;an&rsquo;da sadece haccın farz olduğu belirtilmiş, lakin Hz. Peygamber (s.a.a) şahsen onun nasıl yerine getirildiği ve y&ouml;ntemini M&uuml;sl&uuml;manlara a&ccedil;ıklamıştır.[7]&nbsp; Velayet ve imamet meselesi de bu şekildedir. Bu hususta değişik ayetler nazil olmuş ve bu meseleyi vurgulamıştır. &Ouml;rneğin Şii ve S&uuml;nni m&uuml;fessirlerin geneli aşağıdaki ayetin Hz. Ali (a.s) hakkında nazil olduğunu ve ondan başka bir şahsı konu edinmediğini belirtmişlerdir[8]: &ldquo;Sizin dostunuz ancak Allah&rsquo;tır, Res&ucirc;l&uuml;d&uuml;r ve Allah&rsquo;ın emirlerine boyun eğerek namazı kılan, zek&acirc;tı veren m&uuml;minlerdir.[9] Ehlis&uuml;nnet &acirc;limlerinden &ldquo;Suyuti&rdquo; &ldquo;Ed-Derru&rsquo;l Mensur&rdquo; tefsirinde bu ayeti a&ccedil;ıklarken İbn. Abbas&rsquo;tan ş&ouml;yle nakletmektedir: Ali (a.s) namaz halindeyken bir yoksul kendisinden yardım istedi ve Ali (a.s)&nbsp; y&uuml;z&uuml;ğ&uuml;n&uuml; sadaka olarak kendisine verdi. Hz. Peygamber (s.a.a) bu yoksuldan bu y&uuml;z&uuml;ğ&uuml; sana kim sadaka olarak verdi diye sordu. Yoksul Hz Ali&rsquo;yi (a.s) işaret etti ve r&uuml;ku halinde olan şu şahıs verdi diye s&ouml;yledi. Bu esnada bu ayet nazil oldu.[10] Aynı şekilde Ehlis&uuml;nnet &acirc;limlerinden &ldquo;Vahidi&rdquo;[11] ve &ldquo;Zamahşeri&rdquo;[12] bu rivayeti nakletmiş ve a&ccedil;ık&ccedil;a &ldquo;انما و لیکم الله&rdquo; ayetinin Hz. Ali (a.s) hakkında nazil olduğunu belirtmişlerdir. Fahri Razi tefsirinde Abdullah b. Selam&rsquo;dan ş&ouml;yle nakletmektedir: Bu ayet nazil olduğu zaman ben Allah Resul&uuml;&rsquo;ne (s.a.a) kendi g&ouml;z&uuml;mle Ali&rsquo;nin (a.s) r&uuml;k&ucirc;dayken y&uuml;z&uuml;ğ&uuml;n&uuml; bir yoksula verdiğini g&ouml;rd&uuml;m ve bu nedenden &ouml;t&uuml;r&uuml; biz onun velayetini kabul ediyoruz diye s&ouml;yledim! Aynı şekilde Ebuzer buna benzer bir rivayeti bu ayetin iniş sebebi hakkında nakletmektedir.[13] A&ccedil;ık&ccedil;a ismine işaret edilmeksizin Hz. Ali (a.s) hakkında başka ayetler de nazil olmuştur. Muteber ve m&uuml;tevatir hadisler bu ayetleri herkese aydınlatmaktadır. Eğer b&uuml;t&uuml;n bu ayet ve rivayetleri Ehlis&uuml;nnet kaynaklarından aktaracak olursak, bu konunun uzamasına neden olacaktır. Genel olarak Kur&rsquo;an&rsquo;ın &uuml;slubu, meselelerin usul ve esasını belirtme şeklindedir. Meselelerin detayları ise rivayetler ve iniş sebebinde belirtilip a&ccedil;ıklığa kavuşmaktadır. B&uuml;t&uuml;n bu konulardan ayrı olarak, şu temel soru aklımıza gelmektedir: İslam Peygamberinin (s.a.a) s&ouml;zleri muteber değil midir ve onlara itina etmek gerekmez mi. Allah&rsquo;ın Kur&rsquo;an&rsquo;da a&ccedil;ık bir şekilde isim belirtmekten başka bir &ccedil;aresi yok mudur? Eğer durum bundan ibaretse, Kur&rsquo;an&rsquo;ın bile h&uuml;ccet olduğu ve itibar taşıdığına inanmamak gerekir; &ccedil;&uuml;nk&uuml; bizzat Kur&rsquo;an değişik ayetlerde M&uuml;sl&uuml;manlara Allah Resul&uuml;&rsquo;ne (s.a.a) itaat etmeyi emretmektedir. İddia esasınca s&ouml;z&uuml;n&uuml;n hi&ccedil;bir itibar taşımadığı &ndash; hatta Kur&rsquo;an&rsquo;ın m&uuml;cmel mefhumlarını a&ccedil;ıklamada bile muteber olmadığı &ndash; bir kimseye itaat edilebilir mi, bu nasıl bir itaat olacaktır? B&uuml;t&uuml;n bu varsayımlar ge&ccedil;ersizdir ve hi&ccedil;bir M&uuml;sl&uuml;man b&ouml;yle hususlara inanamaz. Esasen eğer Ali&rsquo;nin (a.s) imameti farz bir husus ise neden Kur&rsquo;an&rsquo;da onun adı a&ccedil;ık&ccedil;a zikredilmemiştir diye bir arg&uuml;man getiriliyorsa, bu endirekt bir şekilde Hz. Peygamberin hadislerinde bu hususun bir&ccedil;ok defa vurgulandığı ve ink&acirc;r edilemeyecek bir ger&ccedil;ek olduğu konusuna delalet eder. Konu, rivayetlerde ink&acirc;r edilmediğinden iddia sahibi tek &ccedil;areyi temelde rivayetleri ink&acirc;r etmekte bulmuş ve şu iddiaya dayanmıştır: Bir mesele hak ise, bu a&ccedil;ık bir şekilde isim verilerek Kur&rsquo;an&rsquo;da yer almalıdır ve eğer bu hususta peygamberin s&ouml;zlerinden delil getirirseniz ona itina etmeyeceğiz. Bundan dolayı bizzat bu iddia, konunun hadislerde ne kadar kesin ve a&ccedil;ık olduğunu g&ouml;stermektedir. &Ccedil;&uuml;nk&uuml; bu konu kesin ve a&ccedil;ık olmasaydı, meseleyi ink&acirc;r eden şahıs rivayetleri dile getirir ve kendi iddiasını Hz. Peygamberin s&ouml;zlerinden istifade ederek ispat eder, bu denli isimlerin ve detayların Kur&rsquo;an&rsquo;da bulunması gerektiğini vurgulamaz ve bu konuda ısrar etmezdi. &nbsp;</p>\r\n\r\n<p>\r\n	3. Eğer Allah Ali&rsquo;yi (a.s) halifeliğe atamışsa son d&ouml;nem peygamberinden kastedilen nedir?</p>\r\n\r\n<p>\r\n	Allah, Ali&rsquo;yi (a.s) peygamber olarak değil, m&uuml;minlerin veli ve imamı olarak tanıtmıştır. Nitekim İslam Peygamberi de (s.a.a) Ey Ali senin benim yanımdaki konumun Harun&rsquo;un Musa yanındakii konumudur, ancak benden sonra bir peygamber olmayacaktır.[14] Bu hadis Şii ve S&uuml;nni &acirc;limlerin icma ettiği bir hadistir ve[15] n&uuml;b&uuml;vvetin sonlanması d&ouml;neminde imam ve peygamberin manasını anlamada anahtar işlevi g&ouml;ren hadislerden biri sayılır. Bu t&uuml;r ş&uuml;pheler her kim tarafından dile getiriliyorsa, temelinde ya imam ve imametin manasına d&ouml;n&uuml;k bilgisizlik ya da Kur&rsquo;an ve İslami hakikati kabul etmemek yatmaktadır. İmam, Kur&rsquo;an ıstılahında n&uuml;b&uuml;vvetten &uuml;st&uuml;n olan kamil insanın makamıdır ve sadece bazı peygamberler buna nail olmuştur. Bildiğimiz gibi Hz. İbrahim (a.s)&nbsp; n&uuml;b&uuml;vvet makamına ek olarak ilahi imtihanlardan ge&ccedil;tikten sonra imamet makamına ermiştir.[16] İslam Peygamberi de (s.a.a) bu makama sahip idi. Ondan sonra da k&acirc;mil insanın tahakkuk etmesi ve varlığı &ouml;zel bir zamana &ouml;zg&uuml; değildir. Şia a&ccedil;ısından Ali (a.s)&nbsp; b&ouml;yle bir makama sahiptir. Bundan dolayı imamet olgusu sadece hilafet meselesi değildir, zati bir makam sayılır ve hilafet bunun y&ouml;nlerinden biridir. N&uuml;b&uuml;vvet ve imametin farklılığını tam a&ccedil;ıklama noktasında ş&ouml;yle s&ouml;ylemek gerekir: N&uuml;b&uuml;vvet &ldquo;nebee&rdquo; k&ouml;k&uuml;nden gelip haber manasındadır ve nebi Allah&rsquo;ın mesajını beşeriyete aktaran kimsedir.&nbsp; Lakin imamet bu mesajın k&acirc;mil insanın varlığında cisimleşmesi ve ger&ccedil;ekleşmesidir. Aynı şekilde bir&ccedil;ok husus imamın varlığına bağlıdır. Hem peygamberlik ve şeriatın asıl i&ccedil;eriğini koruma bağlamında ve hem de bireysel ve toplumsal hidayet bağlamında b&ouml;yle bir insana itaat etmenin zorunluluğu ink&acirc;r edilemez. Bundan dolayı peygamberliğin sona ermesi sadece peygamberlik d&ouml;neminin yetkinliğe ulaşması manasına gelir. Ancak neticede k&acirc;mil insanın tahakkuk etmesinden ibaret olan bu mesajın i&ccedil;eriğinin anlaşılmaması ve yolunun kapanabilmesi muhtemel midir? Yahut tersine b&ouml;yle bir insanın a&ccedil;ığa &ccedil;ıkması zorunluluk arz eder mi? Dolayısıyla n&uuml;b&uuml;vvetin sona ermesi ile el&ccedil;ilik ve peygamberlik sona ermiştir ve hi&ccedil;bir peygamber Hz. Peygamberin şeriatını değiştirmek i&ccedil;in veya onu y&uuml;r&uuml;rl&uuml;kten kaldırmak i&ccedil;in gelmeyecektir. Ama İslam Peygamberinin (s.a.a) vefat etmesinden sonra imam diri bir varlık sıfatıyla yolu talip eden kimselerin baktığı yer olur, insanlar onun varlıksal yetkinliğinde Kur&rsquo;an&rsquo;ın ger&ccedil;ekleştirdiği insanı g&ouml;r&uuml;r ve Allah&rsquo;a ulaşmaktan ibaret olan kendi y&uuml;ce hedeflerini ger&ccedil;ekleştirme yolunda adım atarlar. Her tek&acirc;m&uuml;l noktasında her birey ve toplum i&ccedil;in b&ouml;yle bir insana tabii olmak hidayet yolunun aydınlanmasına neden olacaktır. Bu konuları selim akıl hi&ccedil;bir &ccedil;elişki ve ş&uuml;phe taşımadan kabul eder ve imamet de bundan başka bir mana taşımamaktadır. İslam Peygamberinin (s.a.a) kendi misyonunun M&uuml;sl&uuml;manlar arasında s&uuml;rmesi i&ccedil;in Ali&rsquo;nin (a.s) makamına bu kadar vurguda bulunmuş olması bu y&uuml;zdendir. Kur&rsquo;an&rsquo;ın vurgulayarak belirttiği husus da buydu. Kur&rsquo;an&rsquo;ın deyişiyle bu husus belirtilmeksizin el&ccedil;ilik kemale ermezdi. Nitekim Şia ve S&uuml;nni &acirc;limlerinin g&ouml;r&uuml;ş birliğiyle aşağıdaki ayet bu hususta nazil olmuştur: &ldquo;Ey Peygamber! Rabbinden sana indirileni tebliğ et. Eğer bunu yapmazsan, O&rsquo;nun verdiği peygamberlik g&ouml;revini yerine getirmemiş olursun. Allah, seni insanlardan korur. Ş&uuml;phesiz Allah, k&acirc;firler topluluğunu hidayete erdirmeyecektir.&rdquo;[17] Bu ayet Şia ve Ehlis&uuml;nnet &acirc;limlerinin g&ouml;r&uuml;ş birliğince Hz. Peygamberin (s.a.a) &ouml;mr&uuml;n&uuml;n son yılında veda haccında vuku bulan Gadir Hum hadisesinde nazil olmuştur. Hz. Peygamber (s.a.a) &ldquo;Ben kimin velisiysem Ali de onun velisidir&rdquo; diye buyurarak Ali b. Ebu Talib&rsquo;in (a.s) imametini a&ccedil;ık&ccedil;a dile getirmiş, el&ccedil;iliğini yerine getirmiş ve tamamlamıştır. Hz. Peygamber-i Ekrem&rsquo;in (s.a.a) sahabelerinden bir&ccedil;ok şahıs (110 kişi)[18] ve aynı şekilde tabiinden 84 kişi bu konuyu nakletmiştir. Bu konu Ehlis&uuml;nnet ve Şia&rsquo;nın meşhur kaynaklarında kaydedilmiştir.[19] Eğer bu kemalin zirvesi Ali&rsquo;den başka bir şahısta meydana gelseydi, vurgulanırdı. Ama diğerlerinin bir&ccedil;ok s&ouml;z&uuml; kendilerinin bilgisizlik ve cehaletini yansıtmaktadır. İlim ve masumiyette hi&ccedil; kimse bu makama layık değildi. Diğerlerinin &ldquo;eğer Ali olmasaydı&rdquo;[20] s&ouml;zc&uuml;ğ&uuml; dillerinde dolaşırken, Ali (a.s) kendi makamını ş&ouml;yle dile getirmekteydi: &ldquo;Bilgi ve marifet seli benden akar ve y&uuml;ksek u&ccedil;an kuşlar benim azamet zirveme ulaşamaz.&rdquo;[21] Bundan dolayı n&uuml;b&uuml;vvetin sonlanması ger&ccedil;ek manada imamet ile bir &ccedil;elişki arz etmez. İmamet onunla bağdaşır ve onun ameli mahsul&uuml; sayılır; &ccedil;&uuml;nk&uuml; k&acirc;mil insanın ger&ccedil;ekleşme re&ccedil;etesini sunan Muhammedi n&uuml;b&uuml;vvet, imamet olgusunun aşik&acirc;r olmasını gerektirir. N&uuml;b&uuml;vvet ile imamet &ccedil;elişmez. Lakin halkın b&ouml;yle bir insana uymayı veya uymamayı istemesi başka bir konudur ve bu her bireyin irade, ihtiyar ve ilmi r&uuml;şt&uuml;ne bağlıdır. Ama her hal&uuml;karda imam d&uuml;nyadaki t&uuml;m insanların &ouml;nderidir ve esasen k&acirc;mil insana aşk duymak manasına gelen velayet konusunda mecburiyet m&uuml;mk&uuml;n değildir. Lakin bu mesele İslam Peygamberinin (s.a.a)&nbsp; a&ccedil;ıklamalarında ve Kur&rsquo;an&rsquo;da dinin kemale ermesi ve nimetin tamamlanması sıfatıyla kesin bir şekilde vurgulanmıştır. İmametin hatemiyet ile &ccedil;eliştiğini iddia eden ink&acirc;rcıların d&uuml;ş&uuml;ncesi, onların imamın peygamber olduğuna ve sadece adlandırmada ihtilafın bulunduğuna dair taşıdıkları yanlış varsayımdır. Onlar ş&ouml;yle demektedir: İslam Peygamberinin peygamberlerin sonuncusu olduğu bir yerde başka bir peygambere veya peygamberle eş anlamlı imama ihtiya&ccedil; duyulmaz. Oysaki peygamber ve imamı tanımadaki bu varsayım temelden yanlıştır. Daha &ouml;nceden de belirtildiği gibi n&uuml;b&uuml;vvetin manası kemale ulaşmada yol belirlemektir, lakin imamet dış d&uuml;nyada n&uuml;b&uuml;vvetin ve peygamberliğin ger&ccedil;ekleşme yetkinliğidir. Bundan dolayı peygamberlik yol belirleme,&nbsp; imamet ise hedefe ulaşmadır. Bu ikisi birbiri ile &ccedil;elişmez, hatta bizzat n&uuml;b&uuml;vvet imametin zorunluluğunu ispat eder. Nitekim Kur&rsquo;an&rsquo;da ş&ouml;yle buyrulmaktadır: İnk&acirc;r edenler, &ldquo;Ona Rabbinden bir mucize indirilseydi ya!&rdquo; diyorlar. Sen ancak bir uyarıcısın. Her kavim i&ccedil;in de bir yol g&ouml;steren vardır.[22] Bir&ccedil;ok rivayette &ldquo;her kavim i&ccedil;in bir hidayet edici vardır&rdquo; tabiri imam şeklinde tefsir edilmiştir. Bu c&uuml;mleden olmak &uuml;zere Ebu Basir ş&ouml;yle demektedir: Ben İmam Sadık&rsquo;a (a.s) &ldquo;sen sadece uyarıcısın ve her kavim i&ccedil;in hidayet edici vardır&rdquo; ayetinin tefsiri nedir diye sordum ve İmam ş&ouml;yle buyurdu: Uyarıcıdan maksat Allah&rsquo;ın Resul&uuml; ve hidayet ediciden maksat da Ali&rsquo;dir. Ardından İmam bug&uuml;n de bir kılavuz ve rehber mevcut mudur diye sordu ve ben sana feda olayım her zaman sizin ailenizin i&ccedil;inde her kılavuzdan sonra bir kılavuz ve rehber vardır ve bu zamanda da rehberlik makamı size ulaşmıştır diye s&ouml;yledim. Bunun &uuml;zerine İmam ş&ouml;yle buyurdu: Allah doğru s&ouml;ylediğin i&ccedil;in sana rahmet etsin, eğer Kur&rsquo;an&rsquo;da bir ayet &ouml;zel olarak bir birey hakkında nazil olursa ve sonra o birey &ouml;l&uuml;rse Kur&rsquo;an ayeti de &ouml;l&uuml;r ve b&ouml;ylece &ouml;l&uuml;m Allah&rsquo;ın kitabına ulaşır. Lakin Kur&rsquo;an diridir ve ge&ccedil;mişte bireylere uyarlanan ve tatbik edilen b&ouml;l&uuml;mler gelecekteki bireylere uyarlanır ve tatbik edilir.[23]</p>\r\n\r\n<p>\r\n	&nbsp;----------------</p>\r\n\r\n<p>\r\n	[1] &quot;ضربة علی یوم الخندق افضل من عبادة الثقلین&quot;, Seyyid b. Tavus, İkbalu&rsquo;l Amal, s. 468, Daru&rsquo;l Kutubu&rsquo;l İslamiye, 1367 h.k.</p>\r\n\r\n<p>\r\n	[2] Muhammed Suresi, 20. ayet.</p>\r\n\r\n<p>\r\n	[3] Nefahatu&rsquo;l Ezhar fi Hulaseti Agebati&rsquo;l Envar, c. 7, s. 36, El- M&uuml;heddisi&rsquo;ş Şehir El- Mir Muhammed Salih El- Keşfi&rsquo;l Hanefi Et- Tirmizi&rsquo;nin (Ehlis&uuml;nnet ulemasından) nakliyle, Fi Kitabi&rsquo;l M&uuml;semma bi Menagıbı Murtezevi, s. 15, Ta Menbei El- Metbeati&rsquo;l Muhammediyye.</p>\r\n\r\n<p>\r\n	[4] Sigatu&rsquo;l İslam Kuleyni, El&ndash; Kafi, c. 8, s 57, Daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran, 1365 h.ş.</p>\r\n\r\n<p>\r\n	[5] İbni Ebil&rsquo; Hadid, Şerhi Nehc&uuml;&rsquo;l Belaga, s. 7, s. 58, Kitaphanei Ayetullah Mer&rsquo;aşi, 1404 h.k.</p>\r\n\r\n<p>\r\n	[6] روى أبو نعیم فی (حلیته) عن أبی صالح قال: دخل ضرار بن ضمرة الکنانی على معاویة، فقال: صف لی علیّا. فقال: أو تعفینی قال: لا أعفیک.قال: أما إذ لا بدّ فإنّه کان و اللَّه بعید المدى، شدید القوى، یقول فصلا و یحکم عدلا، ینفجر العلم من جوانبه، و تنطق الحکمة من نواحیه، یستوحش من الدّنیا و زهرتها، و یستأنس باللیل و ظلمته، کان و اللَّه غزیر العبرة، طویل الفکرة، یقلّب کفّه، و یخاطب نفسه، یعجبه من اللباس ما قصر، و من الطّعام ما جشب، کان و اللَّه کأحدنا، یدنینا إذا أتیناه، و یجیبنا إذا سألناه، و کان مع تقرّبه إلینا و قربه منّا و تقریبه لنا لا نکلّمه هیبة له، فإن تبسّم فعن مثل اللؤلؤ المنظوم، یعظّم أهل الدّین و یحبّ المساکین، لا یطمع القوی فی باطله، و لا ییأس الضعیف من عدله، فأشهد باللَّه لقد رأیته فی بعض مواقفه، و قد أرخى اللیل سدوله و غارت نجومه، یمیل فی محرابه قابضا على لحیته یتململ تململ السلیم، و یبکی بکاء الحزین، فکأنّی أسمعه الآن و هو یقول: ربّنا ربّنا-&nbsp; یتضرّع إلیه-&nbsp; ثمّ یقول للدّنیا: إلیّ تغرّرت أم إلیّ تشوّقت هیهات هیهات غرّی غیری، قد بتتک ثلاثا، فعمرک قصیر، و مجلسک حقیر، و خطرک یسیر، آه&rlm;آه من قلّة الزّاد و بعد السّفر و وحشة الطریق. قال: فوکفت دموع معاویة على لحیته ما یملکها، و جعل ینشفها بکمّه، و قد اختنق القوم بالبکاء، فقال: کذا کان أبو الحسن رحمه اللَّه کیف وجدک علیه یا ضرار قال: وجد من ذبح و احدها فی حجرها، لا ترقأ دمعتها و لا یسکن حزنها، سید رضی, Hasaisu&rsquo;l Aimme, s. 72, &ccedil;apı Mecmeu&rsquo;l Buhusu Astanı Gudsi Rezevi, 1406 ve İbni Ebi&rsquo;l Hadid, Şerhi Nehc&uuml;&rsquo;l Belaga, a.g.e.</p>\r\n\r\n<p>\r\n	[7] عن ابى بصیر قال: سالت اباعبدالله (ع) &rlm;عن قوله الله عزوجل &quot;اطیعوا الله و اطیعوا الرسول و اولى الامر منکم&quot;، فقال (ع) نزلت فى على بن ابى طالب و الحسن و الحسین فقلت له: انّ الناس یقولون: فما له لم یسم علیا و اهل بیته فى کتاب الله عزوجل ؟ قال (ع) قولوا لهم: ان رسول الله نزلت علیه الصلاة و لم یسم الله لهم ثلاثاً و اربعا، حتى کان رسول الله هو الذى فسر لهم ذلک .و نزلت علیه الزکاة و لم یسم لهم من کل اربعین درهماً، حتى کان رسول الله هو الذى فسر لهم ذلک .و نزل الحج فلم یقل لهم طوفوا اسبوعاً حتى کان رسول الله هو الذى فسر لهم ذلک. Ebu Basir ş&ouml;yle nakleder: &ldquo;Allah&rsquo;a, el&ccedil;isine ve sizden olan emir sahiplerine itaat edin&rdquo; ayeti hakkında İmam Sadık&rsquo;tan sordum ve İmam bu ayet Ali b. Ebu Talip, Hasan ve H&uuml;seyin hakkında nazil olmuştur diye buyurdu. Ben, halk neden Allah Ali ve ailesinin adını Kur&rsquo;an&rsquo;da zikretmemiştir diye sorduğunu aktardım. İmam ş&ouml;yle buyurdu: Onlara de ki: Namaz Allah Resul&uuml;&rsquo;ne nazil oldu, ama Allah bunun &uuml;&ccedil; m&uuml;, d&ouml;rt m&uuml; rekat olduğunu belirtmedi. Bizzat Peygamber bu ayeti tefsir etti (zek&acirc;t ve hac hakkında da durum bundan ibarettir).</p>\r\n\r\n<p>\r\n	[8] İlgili ayetin a&ccedil;ıklaması i&ccedil;in tefsir kitaplarına bakın. Fahrud&rsquo;din Razi, Et- Tefsiru&rsquo;l Kebir, c. 12, s. 25; Tefsiri Numune, c. 4, s. 421 &ndash; 430; Celalu&rsquo;d Din Suyuti, Durru&rsquo;l Mensur, c. 2, s. 393; Aynı şekilde Ehlis&uuml;nnetin hadis kitapları da bu hadiseyi nakletmiştir. &Ouml;rnek: Zehayiru&rsquo;l Ukba, Muhubbid&rsquo;din Taberi, s. 88; Celalud&rsquo;din Suyuti, Lubabu&rsquo;n Nugul, s. 90, Ala&rsquo;ud&rsquo; Din Ali El- Muttaki, Kenzu&rsquo;l Ummal, c. 6, s. 391 ve başka bir&ccedil;ok kitap mevcuttur ve Tefsiri Numune, c. 4, s. 425&rsquo;te onların bazılarına işaret edilmiştir.</p>\r\n\r\n<p>\r\n	[9] Maide Suresi, 55. ayet.</p>\r\n\r\n<p>\r\n	[10] Ed- Durru&rsquo;l Mensur, c. 2, s. 293.</p>\r\n\r\n<p>\r\n	[11] Esbabı&rsquo;n Nuzul, s. 148.</p>\r\n\r\n<p>\r\n	[12] Tefsiri Keşşaf, c. 1, s. 649.</p>\r\n\r\n<p>\r\n	[13] Tefsiri Fahru Razi, c. 12, s. 26. Soru: 324 (Site: 1817)&rsquo;den alıntılanmıştır.</p>\r\n\r\n<p>\r\n	[14] &quot;قَالَ رَسُولُ اللَّهِ ص أَنْتَ مِنِّی بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى إِلَّا أَنَّهُ لَا نَبِیَّ بَعْدِی&quot;</p>\r\n\r\n<p>\r\n	[15] Sahih Tirmizi, 2/301; M&uuml;snedi İbni Hanbel, 1/179 ve 3/383; Menagıb, İbni Hanber, Hilyetu&rsquo;l Evliya, Hafız Ebu Naim İsfahani, 7/195; Tarihi Bağdad, Hatibi Bağdadi, 1/324, 4/204, 9/292; Kenzu&rsquo;l Ummal fi s&uuml;neni&rsquo;lAkval ve&rsquo;l Ef&rsquo;al, Muttaki hindi, 12/1155.</p>\r\n\r\n<p>\r\n	[16] وَ إِذِ ابْتَلى&rlm; إِبْراهیمَ رَبُّهُ بِکَلِماتٍ فَأَتَمَّهُنَّ قالَ إِنِّی جاعِلُکَ لِلنَّاسِ إِماماً قالَ وَ مِنْ ذُرِّیَّتی&rlm; قالَ لا یَنالُ عَهْدِی الظَّالِمین&rlm;&quot;, Bakara Suresi, 124. ayet.</p>\r\n\r\n<p>\r\n	[17] Maide Suresi, 67. ayet, daha fazla bilgi edinmek i&ccedil;in &ldquo;Ehli S&uuml;nnet Ve Tebliğ Ayeti&rdquo; konusuna m&uuml;racaat edilebilir.</p>\r\n\r\n<p>\r\n	[18] Ebu Said Hodri, Zeyd b. Erkam, Cabir b. Abdullah Ensari, İbn. Abbas, Beraa b. Azıb, Huzeyfe, Ebu Hureyre, İbn. Mesud ve Amr. Leyli bunlardan bazılarıdır.</p>\r\n\r\n<p>\r\n	[19] Burada bu senetlerin sadece bazılarına işaret edilecektir: İbn. Kesir tefsiri &ldquo;sana indirileni bildir&rdquo; ayeti hakkında ş&ouml;yle demektedir:</p>\r\n\r\n<p>\r\n	و قد روی ابن مردویه من طریق ابی هارون عن ابی سعید خدری انها نزلت علی رسول الله(ص) یوم غدیر خم حین قال لعلی: &laquo;من کنت مولاه فعلی مولاه&raquo; ثم رواه عن أبی هریره و فیه انه الیوم الثامن عشر من ذی الحجه یعنی مرجعه من حجة الوداع (Tefsir&uuml;&rsquo;l-Kur&rsquo;ani&rsquo;l-Azim, İbn. Kesir, Muhakkik Sami b. Muhammed, c. 3, s. 28, Dar-ı Tayyibe, lil-naşr, 1420). Tefsir-i Alusi bu ayetin n&uuml;zul sebebi hakkında ş&ouml;yle demektedir: Bu ayet, Allah&rsquo;ın Ali&rsquo;nin halka velayetini bildirmesi i&ccedil;in Peygambere emirde bulunduğu sırada nazil oldu. Peygamber insanların kınamasından korkuyordu. Bu esnada ayet idi ve Peygamber Ğadir Hum g&uuml;n&uuml; Allah&rsquo;ın emrini yerine getirdi ve &ldquo;ben kimin velisiysem Ali de onun velisidir&rdquo; diye buyurdu.</p>\r\n\r\n<p>\r\n	فتح القدیر: قال رسول الله(ص) إلی بریده: یا بریده ألست بالمؤمنین من أنفسهم؟ قلت: بلی یا رسول الله. قال: &laquo;من کنت مولاه فعلی مولاه&raquo;.</p>\r\n\r\n<p>\r\n	(Feth&uuml;&rsquo;l-Kadir, Alusi, c. 6, s.&nbsp; 20)</p>\r\n\r\n<p>\r\n	تفسیر رازی: نزلت الایة فی فضل علی بن ابی&zwnj;طالب(ع) و لما نزلت هذه الایة أخذ بیده و قال: &laquo;من کنت مولاه فعلی مولاه، اللهم وال من والاه و عاد من عاداه&raquo;. فلقیه عمر فقال: هنیئاً لک یا بن ابی&zwnj;طالب أصبحت مولای و مولی کل مؤمن و مؤمنة. و هو قول ابن عباس و البراء بن عازب و محمد بن علی. (Mefatih&uuml;&rsquo;l-Ğayb, Fahr-i Razi, c. 6, s. 113).</p>\r\n\r\n<p>\r\n	امالی، المحاملی: قال سعید بن جبیر عن ابن عباس: قال رسول الله(ص) : &laquo;من کنت مولاه فعلی مولاه&raquo; (Emali, el-Mehamili,235-330) İsmail b. Muhammed, c. 1, s. 36, Dar-I İbn&uuml;&rsquo;l-Sakim Ve&rsquo;l-Mektebet&uuml;&rsquo;l-İslamiye, 1991m.</p>\r\n\r\n<p>\r\n	Zeyd İbn. Erkam ş&ouml;yle aktarır: Allah Resul&uuml; ile birlikte Mekke ile Medine arasında yer alan Ğadir Hum b&ouml;lgesindeydik. Cemaat namazı ilan edildi. Namazdan sonar Allah Resul&uuml; (s.a.a) ayağı kalktı ve Allah&rsquo;a hamd ve sena ettikten sonar ş&ouml;yle buyurdu: Benim her m&uuml;minin canından daha değerli olduğumu bilmiyor musunuz? Herkes evet ey Allah Resul&uuml; sen her m&uuml;minin canından daha evlasın dedi. Sonra ş&ouml;yle buyurdu: Ben kimin velisiysem, bud a onun velisidir. Bu esnada Ali&rsquo;nin elini tutmuş idi. (el-Koni ve&rsquo;l-Esma, ed-Dulabi (224-310), Ahmed b. Hamad b. Said, c. 5, s. 38, Beyrut, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İlmiye, 1420).</p>\r\n\r\n<p>\r\n	شرح مذاهب اهل السنه: عن زید بن ارقم و البراء قالا: کنّا مع رسول الله(ص) یوم غدیر خم و نحن نرفع غصن الشجرة عن رأسه فقال:&laquo;ألا ان الله ولیی و أنا ولی کلّ مؤمن، من کنت مولاه فعلی مولاه&raquo; و فی غیر هذه الروایة: &laquo;اللهم وال من والاه و عاد من عاداه&raquo; عثمان، ج1، ص104، مصر، مؤسسه قرطبه، 1415)</p>\r\n\r\n<p>\r\n	(Şerh-i Mezahib-i Ehlis&uuml;nnet, İbn. Şahin (385.k), Ahmed b. Osman, c. 1, s. 104, Mısır, M&uuml;essese-i Kurtuba, 1415).</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	[20] Ali olmasaydı, &Ouml;mer helak olurdu</p>\r\n\r\n<p>\r\n	; قال أحمد ابن زهیر حدثنا عبید الله بن عمر القواریری حدثنا مؤمل بن إسماعیل حدثنا سفیان الثوری عن یحیى بن سعید عن سعید بن المسیب قال کان عمر یتعوذ بالله من معضلة لیس لها أبو الحسن وقال فی المجنونة التی أمر برجمها وفى التی وضعت لستة أشهر فأراد عمر رجمها فقال له على إن الله تعالى یقول وحملة وفصاله ثلاثون شهرا الحدیث وقال له إن الله رفع القلم عن المجنون الحدیث فکان عمر یقول لولا على لهلک عمر;</p>\r\n\r\n<p>\r\n	Said b. Musib&rsquo;den nakledildiği &uuml;zere &Ouml;mer Ali&rsquo;nin olmadığı bir durumda meydana gelen sorun y&uuml;z&uuml;nden Allah&rsquo;a sığınırdı. &Ouml;mer deli bir kadına recim cezası verdi ve Ali (a.s) Allah deliden h&uuml;km&uuml; kaldırmıştır diye buyurdu. Bunun &uuml;zerine &Ouml;mer eğer Ali olmasaydı, &Ouml;mer helak olmuştu, diye s&ouml;ylemiştir. (İştiab b. Abd&uuml;ber, c. 3, s. 1103) Aynı şekilde &ldquo;Ali olmasaydı, &Ouml;mer helak olurdu&rdquo; c&uuml;mlesi aşağıdaki Ehlis&uuml;nnet kaynaklarında nakledilmiştir:</p>\r\n\r\n<p>\r\n	Te&rsquo;vili Muhtelefu&rsquo;l Hadis, İbni Kuteybe, s. 152, Mevagıf, İyci, c. 3, s. 627 ve 636, Şerhi Megasız, Taftazani, c. 2, s. 294, Et- Tefsiru&rsquo;l Kebir,Fahru&rsquo;r Razi,&nbsp; c. 21, s. 22, Şerhi Nehc&uuml;&rsquo;l Belaga, İbni Ebi&rsquo;l Hadid, c. 1, s. 18 ve c. 12, s. 179, Temhidu&rsquo;l evail, Baglani, s. 476, Menakıbı Ali ibni ebi Talip, İbni Merduviye İsfahani, s. 88, Yenabiu&rsquo;l Mevedde, Kunduziyi Hanefi, c. 1, s. 216 ve c. 2, s. 172 ve c. 3, s. 147, Te&rsquo;vili Muhtelefu&rsquo;l Hadis, İbni Kuteybe, s. 162, Temhidu&rsquo;l Evail fi telhisi&rsquo;d Delail, Baglani, c. 1, s. 476 ve 547, El- Haviyu&rsquo;l Kebir, Maverdi Şafii, c. 12, s. 115 ve c. 13, s. 213, Tefsiri Sem&rsquo;ani, s. 5, s. 154, El- Mufassal fi Sun&rsquo;ihi&rsquo;l A&rsquo;ra&rsquo;b, Zamahşeri, c. 1, s. 432, El- Avasım mine&rsquo;l Gavasım, Ebu Bekir bin Arabi, c. 1, s. 203, Haşiyetu&rsquo;r Remli, Suudi Gazii Amıri, s. 1, s. 186, Bureyge&rsquo;i Mahmudiyye, Muhammed bin Muhammed Hadimi, s. 2, s. 108, Men&rsquo;ul Celil, Muhammed Aliş, c. 9, s. 648, Desturu&rsquo;l Ulema, Gazi Abdu&rsquo;n Nebi Nekri, c. 1, s. 80.</p>\r\n\r\n<p>\r\n	[21] Nehc&uuml;&rsquo;l Belağa, s. 48, İntişaratı Daru&rsquo;l Hicret.</p>\r\n\r\n<p>\r\n	[22] Ra&rsquo;d Suresi, 7. ayet.</p>\r\n\r\n<p>\r\n	[23] محمد بن یعقوب کلینى در &#39;کافى&#39; با سند از ابوبصیر روایت مى کند قال: قلت لأبیعبد الله علیه السلام: &#39;انما انت منذر و لکل قوم هاد&#39; فقال: رسول الله المنذر و على الهادى. یا با محمد هل من هاد الیوم؟ قلت: بلى جعلت فداک مازال منکم هاد بعد هاد حتى دفعت الیک. فقال: رحمک الله یا با محمد لو کانت اذا نزلت آیة على رجل ثم مات ذلک الرجل ماتت الآیة مات الکتاب، و لکنه حى یجرى فیمن بقى کما جرى فیمن مضى, Usulu Kafi, c. 1, s. 192; Tefsiri Burhan, c. 1, s. 235, &uuml;&ccedil;&uuml;nc&uuml; hadis.</p>\r\n','Bu soruda bir takım konu ve iddialar dile getirilmiş ve bunların her biri de ayrı bir cevap talep etmektedir. Bu nedenle aşağıda &uuml;&ccedil; başlık altında ayrı bir şekilde bu hususlar incelenecektir:\r\n\r\n	\r\n		1. Ali&rsquo;nin (a.s) faziletlerinin kılı&ccedil; kullanma ve Allah yolunda cihat etmeyle sınırlı olmayışı.\r\n\r\n	\r\n		2. Hz Ali&rsquo;nin (a.s) isminin Kur&rsquo;an&rsquo;da belirtilmemesinin sebebi.\r\n\r\n	\r\n		3. Hatemiyetin imamet ile &ccedil;elişmemesi.\r\n\r\n	\r\n		&nbsp;','&nbsp;1. Hz Ali&rsquo;nin (a.s) faziletlerinin kılı&ccedil; kullanma ve Allah yolunda cihat etmeyle sınırlı olmayışı:\r\n\r\n\r\n	Kılı&ccedil; kendi başına hi&ccedil;bir değer veya karşı değer g&ouml;stergesi değildir. Lakin eşit olmayan bir savaş meydana geldiğinde ve zul&uuml;m, k&uuml;f&uuml;r ve saldırganlığın eli insaniyet ve hakikate doğru y&ouml;neldiğinde ve de nefesler sinelerde kesilip &ldquo;bir savaş&ccedil;ı yok mu&rdquo; narası atan saldırganlara cevap verebilecek kimse olmadığı sırada hak ve hakikat yolu savaş&ccedil;ısı kılıcını &ccedil;ekerse, Hz. Peygamber (s.a.a) Hendek g&uuml;n&uuml; Ali&rsquo;nin (a.s) kılı&ccedil; darbesi insan ve cinlerin ibadetlerinden daha &uuml;st&uuml;n bir değere sahiptir[1] diye buyurur. Bundan dolayı, kılı&ccedil; kullanmak eğer Allah yolunda ihl&acirc;sın g&ouml;stergesi ise, insanı tanımak i&ccedil;in elbette en &uuml;st&uuml;n &ouml;l&ccedil;&uuml; sayılır. Kur&rsquo;an bu hususta ş&ouml;yle buyurmaktadır: İnananlar, &ldquo;Keşke bir sure indirilse!&rdquo; derler. Fakat h&uuml;km&uuml; apa&ccedil;ık bir sure indirilip de onda savaştan s&ouml;z edilince; kalplerinde hastalık olanların, &ouml;l&uuml;m baygınlığına girmiş kimsenin bakışı gibi sana baktıklarını g&ouml;r&uuml;rs&uuml;n. O da onlara pek yakındır.[2] Ali&rsquo;nin (a.s) kılıcının kutsallığı, İslam&rsquo;ı korumaya ek olarak nefsani arzulardan arı olmasından, Allah&rsquo;ın iradesine tabi olmasından ve bu yolda bir zerre olsun benlik taşımamasından kaynaklanıyordu. Lakin ger&ccedil;ekten de Ali&rsquo;nin(a.s) fazileti sadece kılı&ccedil; kullanma ve hak yolunda cesaret g&ouml;sterip meydan okumakla mı sınırlıydı? Eğer marifet, aşk ve irfan sultanını salt kılı&ccedil; ve cihat eri bilirsek, bu &ccedil;ok zalimce bir yargı olur. Ali&rsquo;nin (a.s) ışıldayan &ccedil;ehresi nitelemeye ihtiya&ccedil; duymaz. Bu, dost ve d&uuml;şmanı, taraftar ve karşı taraftarı onu &ouml;vmeye mecbur kılmıştır. Bazen Şii olmayan bireyler Hz. Ali (a.s) hakkında &ccedil;ok az Şii&rsquo;lerin ifade ettiği s&ouml;zler sarf etmişlerdir. Bunlardan biri Ehlis&uuml;nnetin d&ouml;rt mezhebinden biri olan Şafii mezhebinin &ouml;nderi Muhammed b. İdris&rsquo;tir. O, Hz Ali (a.s) hakkında ş&ouml;yle bir betimlemede bulunmuştur: &ldquo;Eğer Ali (a.s) kendi makam ve hakikatini halka a&ccedil;ıklasaydı, kesinlikle halk onun karşısında secdeye giderdi. Şafii d&uuml;nyadan g&ouml;&ccedil;t&uuml;, lakin Ali&rsquo;nin (a.s) mi yoksa Allah&rsquo;ın mı kendisinin rabbi olduğunu bilemedi.&rdquo;[3]&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	Bu, Hz. Peygamber&rsquo;in (s.a.a) buyurduğu şu hadisin i&ccedil;eriğine işaret etmektedir: Ey Ali eğer &uuml;mmetimden bazı grupların senin hakkında Hıristiyanların İsa (a.s) hakkında s&ouml;ylediği hususları s&ouml;ylemesinden korkmasaydım, senin makamın hakkında &ouml;yle şeyler s&ouml;ylerdim ki halkın arasından ge&ccedil;tiğin zaman onlar senin ayak bastığın toprağı g&ouml;zlerine s&uuml;rerdi.[4] Hz. Ali (a.s) kendi ihtişamının şehidi oldu ve onun değeri yaşadığı d&ouml;nemde anlaşılmadı. Onun eşsiz faziletleri, hi&ccedil; kimsenin onun azametinin ulaşılmaz zirvesine ulaşmasına izin vermedi. Bu olgu, kendisine y&ouml;nelik bir&ccedil;ok d&uuml;şmanlığın ger&ccedil;ekleşmesine neden oldu. Ger&ccedil;ekten de Hz. Ali (a.s) efsanevi bir hakikat idi. Ali&rsquo;nin (a.s) Allah&rsquo;a duyduğu eşsiz aşk ve yaptığı kulluktan haberdar olmayan bir kimse, sadece onun &acirc;şıkane m&uuml;nacatlarına bir bakması yeterlidir. Eğer insan onun irfani makamlarından haberdar değilse, onun şu s&ouml;z&uuml;n&uuml; duyması yeterlidir: &ldquo;Eğer kıyamet ger&ccedil;ekleşirse, benim yakinim artmaz.&rdquo; Ali&rsquo;nin (a.s) ilmi makamına y&ouml;nelik bilgisizce yaklaşan ve onu salt kılı&ccedil; eri bilen bir insan onun defalarca buyurduğu şu muhteşem s&ouml;z&uuml; nasıl g&ouml;z ardı edebilir: &ldquo;Ben sizin aranızdan ayrılmadan &ouml;nce benden sorun; ben g&ouml;ğ&uuml;n yollarını yerin yollarından daha iyi bilirim.&rdquo;[5] İslam d&uuml;nyasında hi&ccedil;bir &acirc;limin b&ouml;yle bir şey s&ouml;ylemediğini ve s&ouml;yleyemeyeceğini biliyoruz. Hz. Ali&rsquo;nin (a.s) fedak&acirc;rlık, aşk ve marifetteki makamları d&uuml;şmanlarını bile onu &ouml;vmeye sevk edecek kadar b&uuml;y&uuml;kt&uuml;. Lakin bununla birlikte d&uuml;nya onlara tatlı g&ouml;z&uuml;kmekte ve Ali&rsquo;yi (a.s) kendi yolları &uuml;zerinde b&uuml;y&uuml;k bir engel g&ouml;rmekteydiler. Burada bir&ccedil;ok hadis kitabında nakledilmiş ve Ehlis&uuml;nnet &acirc;limlerinden İbn. Ebi&rsquo;l Hadid&rsquo;in de Nehc&uuml;&rsquo;l Belağa şerhinde naklettiği bir rivayeti aktarıyoruz: Ebu Naim&rsquo;in Ebu Salih&rsquo;ten aktardığına g&ouml;re, &ldquo;Zurar b. Zumre Kenani&rdquo; Muaviye&rsquo;nin yanına geldi. Muaviye ona bana Ali&rsquo;nin (a.s) &ouml;zelliklerini s&ouml;yle dedi. Zurar beni bu konuda mazur g&ouml;r dedi. Muaviye bu m&uuml;mk&uuml;n değil diye s&ouml;yledi. Zurar, eğer mecbur isem onun &ouml;zelliklerini s&ouml;yleyeceğim dedi: Allah&rsquo;a yemin ederim ki o izzet ve onurun en zirvesine erdi. O &ccedil;ok g&uuml;&ccedil;l&uuml; ve kuvvetliydi. Adilce s&ouml;z s&ouml;yler ve h&uuml;kmederdi. Yargısı kararlıydı. İlim onun varlığından akar ve hikmet onun etrafından ışıklar sa&ccedil;ardı. O d&uuml;nya ve ziynetlerinden ka&ccedil;ar ve gece karanlığını severdi. Allah&rsquo;a yemin olsun ki onun g&ouml;zleri her zaman yaşla doluydu, &ccedil;ok d&uuml;ş&uuml;n&uuml;rd&uuml; ve kendini muhatap alırdı. Basit elbiseleri ve na&ccedil;iz yiyecekleri herkesi şaşırtırdı. Bizler arasında bizden biri gibiydi ve bizlere eşlik ederdi. Eğer bir şey sorsaydık yanıt verirdi. Lakin bize olan t&uuml;m yakınlığına rağmen taşıdığı muhteşem azameti nedeniyle ona bir şey s&ouml;ylemezdik. G&uuml;ld&uuml;ğ&uuml; zaman dişleri inci taneleri gibi parlardı. Din ehlini y&uuml;celtir ve fakirleri dost edinirdi. G&uuml;&ccedil;l&uuml; insan yanlış işinde ona &uuml;mit bağlamazdı ve zayıf birey de onun adaletinden &uuml;mit kesmezdi. Allah&rsquo;a yenim olsun ki ben bazı zamanlar gece karanlığının her yeri sardığı bir sırada mihrabında kendine sarılmış bir yılanı andırırcasına, figan ve h&uuml;z&uuml;nle ağlar bir şekilde onu g&ouml;r&uuml;rd&uuml;m. Sanki şimdi bile rabbine yalvarıp d&uuml;nyaya hitap ederek ş&ouml;yle dediğini duyar gibiyim: Beni kandırmak mı yoksa heyecanlandırmak mı istiyorsun? Heyhat heyhat bir başkasını kandır, ben seni &uuml;&ccedil; boşamayla boşadım. Senin g&uuml;nlerin &ccedil;ok kısa ve seninle oturmak aşağılayıcı ve değersizdir. Yolun uzaklığı ve azığın azlığı ne kadar da zor! Bu esnada Muaviye&rsquo;nin g&ouml;zyaşları sakallarına aktı ve elleriyle g&ouml;zyaşlarını sildi. Mecliste bulunan herkes ağladı ve Muaviye ş&ouml;yle dedi: Allah, Ebu Hasan&rsquo;a rahmet etsin o ger&ccedil;ekten b&ouml;yleydi; Ey Zurar sen ondan şu an ayrı bir haldeyken ne haldesin? Zurar ş&ouml;yle dedi: Ben yanı başında evladının başını kestikleri ve ne ağlamasının kesildiği ve ne de &uuml;z&uuml;nt&uuml;s&uuml;n&uuml;n sona erdiği bir kimsenin durumuna benzer bir hal taşımaktayım.[6] &nbsp;\r\n\r\n\r\n	2. Hz. Ali&rsquo;nin (a.s) adı Kur&rsquo;an&rsquo;da neden belirtilmemiştir?\r\n\r\n\r\n	İlk &ouml;nce şu hususun a&ccedil;ık&ccedil;a bizim i&ccedil;in belirginleşmesi gerek: Kur&rsquo;an, meseleleri detaylarıyla ve c&uuml;zleriyle a&ccedil;ıklamayı değil, genel bir tarzda ve usul ve kaideler ile beyan etmeyi esas almıştır. Nitekim bir&ccedil;ok usul ve detaylar bu şekilde beyan edilmiştir. &Ouml;rneğin İslam dininin temeli sayılan namaz hakkında Kur&rsquo;an meseleyi genel bir şekilde dile getirmiş ve her namazın nitelik ve niceliğinin nasıl olduğunu a&ccedil;ıklamamıştır. Lakin Hz. Peygamber (s.a.a) namazın nasıl kılınacağı ve her namazın ka&ccedil; rek&acirc;t olduğunu M&uuml;sl&uuml;manlar i&ccedil;in a&ccedil;ıklamıştır. Zek&acirc;t meselesi de Kur&rsquo;an&rsquo;da sadece bir usul şeklinde belirtilmiş, ama hangi şeylere zek&acirc;t d&uuml;şt&uuml;ğ&uuml; ve her şeyin zek&acirc;t &ouml;l&ccedil;&uuml;s&uuml;n&uuml;n ne kadar olduğunu Hz. Peygamber (s.a.a) belirlemiştir. Aynı şekilde hac hakkında da Kur&rsquo;an&rsquo;da sadece haccın farz olduğu belirtilmiş, lakin Hz. Peygamber (s.a.a) şahsen onun nasıl yerine getirildiği ve y&ouml;ntemini M&uuml;sl&uuml;manlara a&ccedil;ıklamıştır.[7]&nbsp; Velayet ve imamet meselesi de bu şekildedir. Bu hususta değişik ayetler nazil olmuş ve bu meseleyi vurgulamıştır. &Ouml;rneğin Şii ve S&uuml;nni m&uuml;fessirlerin geneli aşağıdaki ayetin Hz. Ali (a.s) hakkında nazil olduğunu ve ondan başka bir şahsı konu edinmediğini belirtmişlerdir[8]: &ldquo;Sizin dostunuz ancak Allah&rsquo;tır, Res&ucirc;l&uuml;d&uuml;r ve Allah&rsquo;ın emirlerine boyun eğerek namazı kılan, zek&acirc;tı veren m&uuml;minlerdir.[9] Ehlis&uuml;nnet &acirc;limlerinden &ldquo;Suyuti&rdquo; &ldquo;Ed-Derru&rsquo;l Mensur&rdquo; tefsirinde bu ayeti a&ccedil;ıklarken İbn. Abbas&rsquo;tan ş&ouml;yle nakletmektedir: Ali (a.s) namaz halindeyken bir yoksul kendisinden yardım istedi ve Ali (a.s)&nbsp; y&uuml;z&uuml;ğ&uuml;n&uuml; sadaka olarak kendisine verdi. Hz. Peygamber (s.a.a) bu yoksuldan bu y&uuml;z&uuml;ğ&uuml; sana kim sadaka olarak verdi diye sordu. Yoksul Hz Ali&rsquo;yi (a.s) işaret etti ve r&uuml;ku halinde olan şu şahıs verdi diye s&ouml;yledi. Bu esnada bu ayet nazil oldu.[10] Aynı şekilde Ehlis&uuml;nnet &acirc;limlerinden &ldquo;Vahidi&rdquo;[11] ve &ldquo;Zamahşeri&rdquo;[12] bu rivayeti nakletmiş ve a&ccedil;ık&ccedil;a &ldquo;انما و لیکم الله&rdquo; ayetinin Hz. Ali (a.s) hakkında nazil olduğunu belirtmişlerdir. Fahri Razi tefsirinde Abdullah b. Selam&rsquo;dan ş&ouml;yle nakletmektedir: Bu ayet nazil olduğu zaman ben Allah Resul&uuml;&rsquo;ne (s.a.a) kendi g&ouml;z&uuml;mle Ali&rsquo;nin (a.s) r&uuml;k&ucirc;dayken y&uuml;z&uuml;ğ&uuml;n&uuml; bir yoksula verdiğini g&ouml;rd&uuml;m ve bu nedenden &ouml;t&uuml;r&uuml; biz onun velayetini kabul ediyoruz diye s&ouml;yledim! Aynı şekilde Ebuzer buna benzer bir rivayeti bu ayetin iniş sebebi hakkında nakletmektedir.[13] A&ccedil;ık&ccedil;a ismine işaret edilmeksizin Hz. Ali (a.s) hakkında başka ayetler de nazil olmuştur. Muteber ve m&uuml;tevatir hadisler bu ayetleri herkese aydınlatmaktadır. Eğer b&uuml;t&uuml;n bu ayet ve rivayetleri Ehlis&uuml;nnet kaynaklarından aktaracak olursak, bu konunun uzamasına neden olacaktır. Genel olarak Kur&rsquo;an&rsquo;ın &uuml;slubu, meselelerin usul ve esasını belirtme şeklindedir. Meselelerin detayları ise rivayetler ve iniş sebebinde belirtilip a&ccedil;ıklığa kavuşmaktadır. B&uuml;t&uuml;n bu konulardan ayrı olarak, şu temel soru aklımıza gelmektedir: İslam Peygamberinin (s.a.a) s&ouml;zleri muteber değil midir ve onlara itina etmek gerekmez mi. Allah&rsquo;ın Kur&rsquo;an&rsquo;da a&ccedil;ık bir şekilde isim belirtmekten başka bir &ccedil;aresi yok mudur? Eğer durum bundan ibaretse, Kur&rsquo;an&rsquo;ın bile h&uuml;ccet olduğu ve itibar taşıdığına inanmamak gerekir; &ccedil;&uuml;nk&uuml; bizzat Kur&rsquo;an değişik ayetlerde M&uuml;sl&uuml;manlara Allah Resul&uuml;&rsquo;ne (s.a.a) itaat etmeyi emretmektedir. İddia esasınca s&ouml;z&uuml;n&uuml;n hi&ccedil;bir itibar taşımadığı &ndash; hatta Kur&rsquo;an&rsquo;ın m&uuml;cmel mefhumlarını a&ccedil;ıklamada bile muteber olmadığı &ndash; bir kimseye itaat edilebilir mi, bu nasıl bir itaat olacaktır? B&uuml;t&uuml;n bu varsayımlar ge&ccedil;ersizdir ve hi&ccedil;bir M&uuml;sl&uuml;man b&ouml;yle hususlara inanamaz. Esasen eğer Ali&rsquo;nin (a.s) imameti farz bir husus ise neden Kur&rsquo;an&rsquo;da onun adı a&ccedil;ık&ccedil;a zikredilmemiştir diye bir arg&uuml;man getiriliyorsa, bu endirekt bir şekilde Hz. Peygamberin hadislerinde bu hususun bir&ccedil;ok defa vurgulandığı ve ink&acirc;r edilemeyecek bir ger&ccedil;ek olduğu konusuna delalet eder. Konu, rivayetlerde ink&acirc;r edilmediğinden iddia sahibi tek &ccedil;areyi temelde rivayetleri ink&acirc;r etmekte bulmuş ve şu iddiaya dayanmıştır: Bir mesele hak ise, bu a&ccedil;ık bir şekilde isim verilerek Kur&rsquo;an&rsquo;da yer almalıdır ve eğer bu hususta peygamberin s&ouml;zlerinden delil getirirseniz ona itina etmeyeceğiz. Bundan dolayı bizzat bu iddia, konunun hadislerde ne kadar kesin ve a&ccedil;ık olduğunu g&ouml;stermektedir. &Ccedil;&uuml;nk&uuml; bu konu kesin ve a&ccedil;ık olmasaydı, meseleyi ink&acirc;r eden şahıs rivayetleri dile getirir ve kendi iddiasını Hz. Peygamberin s&ouml;zlerinden istifade ederek ispat eder, bu denli isimlerin ve detayların Kur&rsquo;an&rsquo;da bulunması gerektiğini vurgulamaz ve bu konuda ısrar etmezdi. &nbsp;\r\n\r\n\r\n	3. Eğer Allah Ali&rsquo;yi (a.s) halifeliğe atamışsa son d&ouml;nem peygamberinden kastedilen nedir?\r\n\r\n\r\n	Allah, Ali&rsquo;yi (a.s) peygamber olarak değil, m&uuml;minlerin veli ve imamı olarak tanıtmıştır. Nitekim İslam Peygamberi de (s.a.a) Ey Ali senin benim yanımdaki konumun Harun&rsquo;un Musa yanındakii konumudur, ancak benden sonra bir peygamber olmayacaktır.[14] Bu hadis Şii ve S&uuml;nni &acirc;limlerin icma ettiği bir hadistir ve[15] n&uuml;b&uuml;vvetin sonlanması d&ouml;neminde imam ve peygamberin manasını anlamada anahtar işlevi g&ouml;ren hadislerden biri sayılır. Bu t&uuml;r ş&uuml;pheler her kim tarafından dile getiriliyorsa, temelinde ya imam ve imametin manasına d&ouml;n&uuml;k bilgisizlik ya da Kur&rsquo;an ve İslami hakikati kabul etmemek yatmaktadır. İmam, Kur&rsquo;an ıstılahında n&uuml;b&uuml;vvetten &uuml;st&uuml;n olan kamil insanın makamıdır ve sadece bazı peygamberler buna nail olmuştur. Bildiğimiz gibi Hz. İbrahim (a.s)&nbsp; n&uuml;b&uuml;vvet makamına ek olarak ilahi imtihanlardan ge&ccedil;tikten sonra imamet makamına ermiştir.[16] İslam Peygamberi de (s.a.a) bu makama sahip idi. Ondan sonra da k&acirc;mil insanın tahakkuk etmesi ve varlığı &ouml;zel bir zamana &ouml;zg&uuml; değildir. Şia a&ccedil;ısından Ali (a.s)&nbsp; b&ouml;yle bir makama sahiptir. Bundan dolayı imamet olgusu sadece hilafet meselesi değildir, zati bir makam sayılır ve hilafet bunun y&ouml;nlerinden biridir. N&uuml;b&uuml;vvet ve imametin farklılığını tam a&ccedil;ıklama noktasında ş&ouml;yle s&ouml;ylemek gerekir: N&uuml;b&uuml;vvet &ldquo;nebee&rdquo; k&ouml;k&uuml;nden gelip haber manasındadır ve nebi Allah&rsquo;ın mesajını beşeriyete aktaran kimsedir.&nbsp; Lakin imamet bu mesajın k&acirc;mil insanın varlığında cisimleşmesi ve ger&ccedil;ekleşmesidir. Aynı şekilde bir&ccedil;ok husus imamın varlığına bağlıdır. Hem peygamberlik ve şeriatın asıl i&ccedil;eriğini koruma bağlamında ve hem de bireysel ve toplumsal hidayet bağlamında b&ouml;yle bir insana itaat etmenin zorunluluğu ink&acirc;r edilemez. Bundan dolayı peygamberliğin sona ermesi sadece peygamberlik d&ouml;neminin yetkinliğe ulaşması manasına gelir. Ancak neticede k&acirc;mil insanın tahakkuk etmesinden ibaret olan bu mesajın i&ccedil;eriğinin anlaşılmaması ve yolunun kapanabilmesi muhtemel midir? Yahut tersine b&ouml;yle bir insanın a&ccedil;ığa &ccedil;ıkması zorunluluk arz eder mi? Dolayısıyla n&uuml;b&uuml;vvetin sona ermesi ile el&ccedil;ilik ve peygamberlik sona ermiştir ve hi&ccedil;bir peygamber Hz. Peygamberin şeriatını değiştirmek i&ccedil;in veya onu y&uuml;r&uuml;rl&uuml;kten kaldırmak i&ccedil;in gelmeyecektir. Ama İslam Peygamberinin (s.a.a) vefat etmesinden sonra imam diri bir varlık sıfatıyla yolu talip eden kimselerin baktığı yer olur, insanlar onun varlıksal yetkinliğinde Kur&rsquo;an&rsquo;ın ger&ccedil;ekleştirdiği insanı g&ouml;r&uuml;r ve Allah&rsquo;a ulaşmaktan ibaret olan kendi y&uuml;ce hedeflerini ger&ccedil;ekleştirme yolunda adım atarlar. Her tek&acirc;m&uuml;l noktasında her birey ve toplum i&ccedil;in b&ouml;yle bir insana tabii olmak hidayet yolunun aydınlanmasına neden olacaktır. Bu konuları selim akıl hi&ccedil;bir &ccedil;elişki ve ş&uuml;phe taşımadan kabul eder ve imamet de bundan başka bir mana taşımamaktadır. İslam Peygamberinin (s.a.a) kendi misyonunun M&uuml;sl&uuml;manlar arasında s&uuml;rmesi i&ccedil;in Ali&rsquo;nin (a.s) makamına bu kadar vurguda bulunmuş olması bu y&uuml;zdendir. Kur&rsquo;an&rsquo;ın vurgulayarak belirttiği husus da buydu. Kur&rsquo;an&rsquo;ın deyişiyle bu husus belirtilmeksizin el&ccedil;ilik kemale ermezdi. Nitekim Şia ve S&uuml;nni &acirc;limlerinin g&ouml;r&uuml;ş birliğiyle aşağıdaki ayet bu hususta nazil olmuştur: &ldquo;Ey Peygamber! Rabbinden sana indirileni tebliğ et. Eğer bunu yapmazsan, O&rsquo;nun verdiği peygamberlik g&ouml;revini yerine getirmemiş olursun. Allah, seni insanlardan korur. Ş&uuml;phesiz Allah, k&acirc;firler topluluğunu hidayete erdirmeyecektir.&rdquo;[17] Bu ayet Şia ve Ehlis&uuml;nnet &acirc;limlerinin g&ouml;r&uuml;ş birliğince Hz. Peygamberin (s.a.a) &ouml;mr&uuml;n&uuml;n son yılında veda haccında vuku bulan Gadir Hum hadisesinde nazil olmuştur. Hz. Peygamber (s.a.a) &ldquo;Ben kimin velisiysem Ali de onun velisidir&rdquo; diye buyurarak Ali b. Ebu Talib&rsquo;in (a.s) imametini a&ccedil;ık&ccedil;a dile getirmiş, el&ccedil;iliğini yerine getirmiş ve tamamlamıştır. Hz. Peygamber-i Ekrem&rsquo;in (s.a.a) sahabelerinden bir&ccedil;ok şahıs (110 kişi)[18] ve aynı şekilde tabiinden 84 kişi bu konuyu nakletmiştir. Bu konu Ehlis&uuml;nnet ve Şia&rsquo;nın meşhur kaynaklarında kaydedilmiştir.[19] Eğer bu kemalin zirvesi Ali&rsquo;den başka bir şahısta meydana gelseydi, vurgulanırdı. Ama diğerlerinin bir&ccedil;ok s&ouml;z&uuml; kendilerinin bilgisizlik ve cehaletini yansıtmaktadır. İlim ve masumiyette hi&ccedil; kimse bu makama layık değildi. Diğerlerinin &ldquo;eğer Ali olmasaydı&rdquo;[20] s&ouml;zc&uuml;ğ&uuml; dillerinde dolaşırken, Ali (a.s) kendi makamını ş&ouml;yle dile getirmekteydi: &ldquo;Bilgi ve marifet seli benden akar ve y&uuml;ksek u&ccedil;an kuşlar benim azamet zirveme ulaşamaz.&rdquo;[21] Bundan dolayı n&uuml;b&uuml;vvetin sonlanması ger&ccedil;ek manada imamet ile bir &ccedil;elişki arz etmez. İmamet onunla bağdaşır ve onun ameli mahsul&uuml; sayılır; &ccedil;&uuml;nk&uuml; k&acirc;mil insanın ger&ccedil;ekleşme re&ccedil;etesini sunan Muhammedi n&uuml;b&uuml;vvet, imamet olgusunun aşik&acirc;r olmasını gerektirir. N&uuml;b&uuml;vvet ile imamet &ccedil;elişmez. Lakin halkın b&ouml;yle bir insana uymayı veya uymamayı istemesi başka bir konudur ve bu her bireyin irade, ihtiyar ve ilmi r&uuml;şt&uuml;ne bağlıdır. Ama her hal&uuml;karda imam d&uuml;nyadaki t&uuml;m insanların &ouml;nderidir ve esasen k&acirc;mil insana aşk duymak manasına gelen velayet konusunda mecburiyet m&uuml;mk&uuml;n değildir. Lakin bu mesele İslam Peygamberinin (s.a.a)&nbsp; a&ccedil;ıklamalarında ve Kur&rsquo;an&rsquo;da dinin kemale ermesi ve nimetin tamamlanması sıfatıyla kesin bir şekilde vurgulanmıştır. İmametin hatemiyet ile &ccedil;eliştiğini iddia eden ink&acirc;rcıların d&uuml;ş&uuml;ncesi, onların imamın peygamber olduğuna ve sadece adlandırmada ihtilafın bulunduğuna dair taşıdıkları yanlış varsayımdır. Onlar ş&ouml;yle demektedir: İslam Peygamberinin peygamberlerin sonuncusu olduğu bir yerde başka bir peygambere veya peygamberle eş anlamlı imama ihtiya&ccedil; duyulmaz. Oysaki peygamber ve imamı tanımadaki bu varsayım temelden yanlıştır. Daha &ouml;nceden de belirtildiği gibi n&uuml;b&uuml;vvetin manası kemale ulaşmada yol belirlemektir, lakin imamet dış d&uuml;nyada n&uuml;b&uuml;vvetin ve peygamberliğin ger&ccedil;ekleşme yetkinliğidir. Bundan dolayı peygamberlik yol belirleme,&nbsp; imamet ise hedefe ulaşmadır. Bu ikisi birbiri ile &ccedil;elişmez, hatta bizzat n&uuml;b&uuml;vvet imametin zorunluluğunu ispat eder. Nitekim Kur&rsquo;an&rsquo;da ş&ouml;yle buyrulmaktadır: İnk&acirc;r edenler, &ldquo;Ona Rabbinden bir mucize indirilseydi ya!&rdquo; diyorlar. Sen ancak bir uyarıcısın. Her kavim i&ccedil;in de bir yol g&ouml;steren vardır.[22] Bir&ccedil;ok rivayette &ldquo;her kavim i&ccedil;in bir hidayet edici vardır&rdquo; tabiri imam şeklinde tefsir edilmiştir. Bu c&uuml;mleden olmak &uuml;zere Ebu Basir ş&ouml;yle demektedir: Ben İmam Sadık&rsquo;a (a.s) &ldquo;sen sadece uyarıcısın ve her kavim i&ccedil;in hidayet edici vardır&rdquo; ayetinin tefsiri nedir diye sordum ve İmam ş&ouml;yle buyurdu: Uyarıcıdan maksat Allah&rsquo;ın Resul&uuml; ve hidayet ediciden maksat da Ali&rsquo;dir. Ardından İmam bug&uuml;n de bir kılavuz ve rehber mevcut mudur diye sordu ve ben sana feda olayım her zaman sizin ailenizin i&ccedil;inde her kılavuzdan sonra bir kılavuz ve rehber vardır ve bu zamanda da rehberlik makamı size ulaşmıştır diye s&ouml;yledim. Bunun &uuml;zerine İmam ş&ouml;yle buyurdu: Allah doğru s&ouml;ylediğin i&ccedil;in sana rahmet etsin, eğer Kur&rsquo;an&rsquo;da bir ayet &ouml;zel olarak bir birey hakkında nazil olursa ve sonra o birey &ouml;l&uuml;rse Kur&rsquo;an ayeti de &ouml;l&uuml;r ve b&ouml;ylece &ouml;l&uuml;m Allah&rsquo;ın kitabına ulaşır. Lakin Kur&rsquo;an diridir ve ge&ccedil;mişte bireylere uyarlanan ve tatbik edilen b&ouml;l&uuml;mler gelecekteki bireylere uyarlanır ve tatbik edilir.[23]\r\n\r\n\r\n	&nbsp;----------------\r\n\r\n\r\n	[1] &quot;ضربة علی یوم الخندق افضل من عبادة الثقلین&quot;, Seyyid b. Tavus, İkbalu&rsquo;l Amal, s. 468, Daru&rsquo;l Kutubu&rsquo;l İslamiye, 1367 h.k.\r\n\r\n\r\n	[2] Muhammed Suresi, 20. ayet.\r\n\r\n\r\n	[3] Nefahatu&rsquo;l Ezhar fi Hulaseti Agebati&rsquo;l Envar, c. 7, s. 36, El- M&uuml;heddisi&rsquo;ş Şehir El- Mir Muhammed Salih El- Keşfi&rsquo;l Hanefi Et- Tirmizi&rsquo;nin (Ehlis&uuml;nnet ulemasından) nakliyle, Fi Kitabi&rsquo;l M&uuml;semma bi Menagıbı Murtezevi, s. 15, Ta Menbei El- Metbeati&rsquo;l Muhammediyye.\r\n\r\n\r\n	[4] Sigatu&rsquo;l İslam Kuleyni, El&ndash; Kafi, c. 8, s 57, Daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran, 1365 h.ş.\r\n\r\n\r\n	[5] İbni Ebil&rsquo; Hadid, Şerhi Nehc&uuml;&rsquo;l Belaga, s. 7, s. 58, Kitaphanei Ayetullah Mer&rsquo;aşi, 1404 h.k.\r\n\r\n\r\n	[6] روى أبو نعیم فی (حلیته) عن أبی صالح قال: دخل ضرار بن ضمرة الکنانی على معاویة، فقال: صف لی علیّا. فقال: أو تعفینی قال: لا أعفیک.قال: أما إذ لا بدّ فإنّه کان و اللَّه بعید المدى، شدید القوى، یقول فصلا و یحکم عدلا، ینفجر العلم من جوانبه، و تنطق الحکمة من نواحیه، یستوحش من الدّنیا و زهرتها، و یستأنس باللیل و ظلمته، کان و اللَّه غزیر العبرة، طویل الفکرة، یقلّب کفّه، و یخاطب نفسه، یعجبه من اللباس ما قصر، و من الطّعام ما جشب، کان و اللَّه کأحدنا، یدنینا إذا أتیناه، و یجیبنا إذا سألناه، و کان مع تقرّبه إلینا و قربه منّا و تقریبه لنا لا نکلّمه هیبة له، فإن تبسّم فعن مثل اللؤلؤ المنظوم، یعظّم أهل الدّین و یحبّ المساکین، لا یطمع القوی فی باطله، و لا ییأس الضعیف من عدله، فأشهد باللَّه لقد رأیته فی بعض مواقفه، و قد أرخى اللیل سدوله و غارت نجومه، یمیل فی محرابه قابضا على لحیته یتململ تململ السلیم، و یبکی بکاء الحزین، فکأنّی أسمعه الآن و هو یقول: ربّنا ربّنا-&nbsp; یتضرّع إلیه-&nbsp; ثمّ یقول للدّنیا: إلیّ تغرّرت أم إلیّ تشوّقت هیهات هیهات غرّی غیری، قد بتتک ثلاثا، فعمرک قصیر، و مجلسک حقیر، و خطرک یسیر، آه&rlm;آه من قلّة الزّاد و بعد السّفر و وحشة الطریق. قال: فوکفت دموع معاویة على لحیته ما یملکها، و جعل ینشفها بکمّه، و قد اختنق القوم بالبکاء، فقال: کذا کان أبو الحسن رحمه اللَّه کیف وجدک علیه یا ضرار قال: وجد من ذبح و احدها فی حجرها، لا ترقأ دمعتها و لا یسکن حزنها، سید رضی, Hasaisu&rsquo;l Aimme, s. 72, &ccedil;apı Mecmeu&rsquo;l Buhusu Astanı Gudsi Rezevi, 1406 ve İbni Ebi&rsquo;l Hadid, Şerhi Nehc&uuml;&rsquo;l Belaga, a.g.e.\r\n\r\n\r\n	[7] عن ابى بصیر قال: سالت اباعبدالله (ع) &rlm;عن قوله الله عزوجل &quot;اطیعوا الله و اطیعوا الرسول و اولى الامر منکم&quot;، فقال (ع) نزلت فى على بن ابى طالب و الحسن و الحسین فقلت له: انّ الناس یقولون: فما له لم یسم علیا و اهل بیته فى کتاب الله عزوجل ؟ قال (ع) قولوا لهم: ان رسول الله نزلت علیه الصلاة و لم یسم الله لهم ثلاثاً و اربعا، حتى کان رسول الله هو الذى فسر لهم ذلک .و نزلت علیه الزکاة و لم یسم لهم من کل اربعین درهماً، حتى کان رسول الله هو الذى فسر لهم ذلک .و نزل الحج فلم یقل لهم طوفوا اسبوعاً حتى کان رسول الله هو الذى فسر لهم ذلک. Ebu Basir ş&ouml;yle nakleder: &ldquo;Allah&rsquo;a, el&ccedil;isine ve sizden olan emir sahiplerine itaat edin&rdquo; ayeti hakkında İmam Sadık&rsquo;tan sordum ve İmam bu ayet Ali b. Ebu Talip, Hasan ve H&uuml;seyin hakkında nazil olmuştur diye buyurdu. Ben, halk neden Allah Ali ve ailesinin adını Kur&rsquo;an&rsquo;da zikretmemiştir diye sorduğunu aktardım. İmam ş&ouml;yle buyurdu: Onlara de ki: Namaz Allah Resul&uuml;&rsquo;ne nazil oldu, ama Allah bunun &uuml;&ccedil; m&uuml;, d&ouml;rt m&uuml; rekat olduğunu belirtmedi. Bizzat Peygamber bu ayeti tefsir etti (zek&acirc;t ve hac hakkında da durum bundan ibarettir).\r\n\r\n\r\n	[8] İlgili ayetin a&ccedil;ıklaması i&ccedil;in tefsir kitaplarına bakın. Fahrud&rsquo;din Razi, Et- Tefsiru&rsquo;l Kebir, c. 12, s. 25; Tefsiri Numune, c. 4, s. 421 &ndash; 430; Celalu&rsquo;d Din Suyuti, Durru&rsquo;l Mensur, c. 2, s. 393; Aynı şekilde Ehlis&uuml;nnetin hadis kitapları da bu hadiseyi nakletmiştir. &Ouml;rnek: Zehayiru&rsquo;l Ukba, Muhubbid&rsquo;din Taberi, s. 88; Celalud&rsquo;din Suyuti, Lubabu&rsquo;n Nugul, s. 90, Ala&rsquo;ud&rsquo; Din Ali El- Muttaki, Kenzu&rsquo;l Ummal, c. 6, s. 391 ve başka bir&ccedil;ok kitap mevcuttur ve Tefsiri Numune, c. 4, s. 425&rsquo;te onların bazılarına işaret edilmiştir.\r\n\r\n\r\n	[9] Maide Suresi, 55. ayet.\r\n\r\n\r\n	[10] Ed- Durru&rsquo;l Mensur, c. 2, s. 293.\r\n\r\n\r\n	[11] Esbabı&rsquo;n Nuzul, s. 148.\r\n\r\n\r\n	[12] Tefsiri Keşşaf, c. 1, s. 649.\r\n\r\n\r\n	[13] Tefsiri Fahru Razi, c. 12, s. 26. Soru: 324 (Site: 1817)&rsquo;den alıntılanmıştır.\r\n\r\n\r\n	[14] &quot;قَالَ رَسُولُ اللَّهِ ص أَنْتَ مِنِّی بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى إِلَّا أَنَّهُ لَا نَبِیَّ بَعْدِی&quot;\r\n\r\n\r\n	[15] Sahih Tirmizi, 2/301; M&uuml;snedi İbni Hanbel, 1/179 ve 3/383; Menagıb, İbni Hanber, Hilyetu&rsquo;l Evliya, Hafız Ebu Naim İsfahani, 7/195; Tarihi Bağdad, Hatibi Bağdadi, 1/324, 4/204, 9/292; Kenzu&rsquo;l Ummal fi s&uuml;neni&rsquo;lAkval ve&rsquo;l Ef&rsquo;al, Muttaki hindi, 12/1155.\r\n\r\n\r\n	[16] وَ إِذِ ابْتَلى&rlm; إِبْراهیمَ رَبُّهُ بِکَلِماتٍ فَأَتَمَّهُنَّ قالَ إِنِّی جاعِلُکَ لِلنَّاسِ إِماماً قالَ وَ مِنْ ذُرِّیَّتی&rlm; قالَ لا یَنالُ عَهْدِی الظَّالِمین&rlm;&quot;, Bakara Suresi, 124. ayet.\r\n\r\n\r\n	[17] Maide Suresi, 67. ayet, daha fazla bilgi edinmek i&ccedil;in &ldquo;Ehli S&uuml;nnet Ve Tebliğ Ayeti&rdquo; konusuna m&uuml;racaat edilebilir.\r\n\r\n\r\n	[18] Ebu Said Hodri, Zeyd b. Erkam, Cabir b. Abdullah Ensari, İbn. Abbas, Beraa b. Azıb, Huzeyfe, Ebu Hureyre, İbn. Mesud ve Amr. Leyli bunlardan bazılarıdır.\r\n\r\n\r\n	[19] Burada bu senetlerin sadece bazılarına işaret edilecektir: İbn. Kesir tefsiri &ldquo;sana indirileni bildir&rdquo; ayeti hakkında ş&ouml;yle demektedir:\r\n\r\n\r\n	و قد روی ابن مردویه من طریق ابی هارون عن ابی سعید خدری انها نزلت علی رسول الله(ص) یوم غدیر خم حین قال لعلی: &laquo;من کنت مولاه فعلی مولاه&raquo; ثم رواه عن أبی هریره و فیه انه الیوم الثامن عشر من ذی الحجه یعنی مرجعه من حجة الوداع (Tefsir&uuml;&rsquo;l-Kur&rsquo;ani&rsquo;l-Azim, İbn. Kesir, Muhakkik Sami b. Muhammed, c. 3, s. 28, Dar-ı Tayyibe, lil-naşr, 1420). Tefsir-i Alusi bu ayetin n&uuml;zul sebebi hakkında ş&ouml;yle demektedir: Bu ayet, Allah&rsquo;ın Ali&rsquo;nin halka velayetini bildirmesi i&ccedil;in Peygambere emirde bulunduğu sırada nazil oldu. Peygamber insanların kınamasından korkuyordu. Bu esnada ayet idi ve Peygamber Ğadir Hum g&uuml;n&uuml; Allah&rsquo;ın emrini yerine getirdi ve &ldquo;ben kimin velisiysem Ali de onun velisidir&rdquo; diye buyurdu.\r\n\r\n\r\n	فتح القدیر: قال رسول الله(ص) إلی بریده: یا بریده ألست بالمؤمنین من أنفسهم؟ قلت: بلی یا رسول الله. قال: &laquo;من کنت مولاه فعلی مولاه&raquo;.\r\n\r\n\r\n	(Feth&uuml;&rsquo;l-Kadir, Alusi, c. 6, s.&nbsp; 20)\r\n\r\n\r\n	تفسیر رازی: نزلت الایة فی فضل علی بن ابی&zwnj;طالب(ع) و لما نزلت هذه الایة أخذ بیده و قال: &laquo;من کنت مولاه فعلی مولاه، اللهم وال من والاه و عاد من عاداه&raquo;. فلقیه عمر فقال: هنیئاً لک یا بن ابی&zwnj;طالب أصبحت مولای و مولی کل مؤمن و مؤمنة. و هو قول ابن عباس و البراء بن عازب و محمد بن علی. (Mefatih&uuml;&rsquo;l-Ğayb, Fahr-i Razi, c. 6, s. 113).\r\n\r\n\r\n	امالی، المحاملی: قال سعید بن جبیر عن ابن عباس: قال رسول الله(ص) : &laquo;من کنت مولاه فعلی مولاه&raquo; (Emali, el-Mehamili,235-330) İsmail b. Muhammed, c. 1, s. 36, Dar-I İbn&uuml;&rsquo;l-Sakim Ve&rsquo;l-Mektebet&uuml;&rsquo;l-İslamiye, 1991m.\r\n\r\n\r\n	Zeyd İbn. Erkam ş&ouml;yle aktarır: Allah Resul&uuml; ile birlikte Mekke ile Medine arasında yer alan Ğadir Hum b&ouml;lgesindeydik. Cemaat namazı ilan edildi. Namazdan sonar Allah Resul&uuml; (s.a.a) ayağı kalktı ve Allah&rsquo;a hamd ve sena ettikten sonar ş&ouml;yle buyurdu: Benim her m&uuml;minin canından daha değerli olduğumu bilmiyor musunuz? Herkes evet ey Allah Resul&uuml; sen her m&uuml;minin canından daha evlasın dedi. Sonra ş&ouml;yle buyurdu: Ben kimin velisiysem, bud a onun velisidir. Bu esnada Ali&rsquo;nin elini tutmuş idi. (el-Koni ve&rsquo;l-Esma, ed-Dulabi (224-310), Ahmed b. Hamad b. Said, c. 5, s. 38, Beyrut, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İlmiye, 1420).\r\n\r\n\r\n	شرح مذاهب اهل السنه: عن زید بن ارقم و البراء قالا: کنّا مع رسول الله(ص) یوم غدیر خم و نحن نرفع غصن الشجرة عن رأسه فقال:&laquo;ألا ان الله ولیی و أنا ولی کلّ مؤمن، من کنت مولاه فعلی مولاه&raquo; و فی غیر هذه الروایة: &laquo;اللهم وال من والاه و عاد من عاداه&raquo; عثمان، ج1، ص104، مصر، مؤسسه قرطبه، 1415)\r\n\r\n\r\n	(Şerh-i Mezahib-i Ehlis&uuml;nnet, İbn. Şahin (385.k), Ahmed b. Osman, c. 1, s. 104, Mısır, M&uuml;essese-i Kurtuba, 1415).\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	[20] Ali olmasaydı, &Ouml;mer helak olurdu\r\n\r\n\r\n	; قال أحمد ابن زهیر حدثنا عبید الله بن عمر القواریری حدثنا مؤمل بن إسماعیل حدثنا سفیان الثوری عن یحیى بن سعید عن سعید بن المسیب قال کان عمر یتعوذ بالله من معضلة لیس لها أبو الحسن وقال فی المجنونة التی أمر برجمها وفى التی وضعت لستة أشهر فأراد عمر رجمها فقال له على إن الله تعالى یقول وحملة وفصاله ثلاثون شهرا الحدیث وقال له إن الله رفع القلم عن المجنون الحدیث فکان عمر یقول لولا على لهلک عمر;\r\n\r\n\r\n	Said b. Musib&rsquo;den nakledildiği &uuml;zere &Ouml;mer Ali&rsquo;nin olmadığı bir durumda meydana gelen sorun y&uuml;z&uuml;nden Allah&rsquo;a sığınırdı. &Ouml;mer deli bir kadına recim cezası verdi ve Ali (a.s) Allah deliden h&uuml;km&uuml; kaldırmıştır diye buyurdu. Bunun &uuml;zerine &Ouml;mer eğer Ali olmasaydı, &Ouml;mer helak olmuştu, diye s&ouml;ylemiştir. (İştiab b. Abd&uuml;ber, c. 3, s. 1103) Aynı şekilde &ldquo;Ali olmasaydı, &Ouml;mer helak olurdu&rdquo; c&uuml;mlesi aşağıdaki Ehlis&uuml;nnet kaynaklarında nakledilmiştir:\r\n\r\n\r\n	Te&rsquo;vili Muhtelefu&rsquo;l Hadis, İbni Kuteybe, s. 152, Mevagıf, İyci, c. 3, s. 627 ve 636, Şerhi Megasız, Taftazani, c. 2, s. 294, Et- Tefsiru&rsquo;l Kebir,Fahru&rsquo;r Razi,&nbsp; c. 21, s. 22, Şerhi Nehc&uuml;&rsquo;l Belaga, İbni Ebi&rsquo;l Hadid, c. 1, s. 18 ve c. 12, s. 179, Temhidu&rsquo;l evail, Baglani, s. 476, Menakıbı Ali ibni ebi Talip, İbni Merduviye İsfahani, s. 88, Yenabiu&rsquo;l Mevedde, Kunduziyi Hanefi, c. 1, s. 216 ve c. 2, s. 172 ve c. 3, s. 147, Te&rsquo;vili Muhtelefu&rsquo;l Hadis, İbni Kuteybe, s. 162, Temhidu&rsquo;l Evail fi telhisi&rsquo;d Delail, Baglani, c. 1, s. 476 ve 547, El- Haviyu&rsquo;l Kebir, Maverdi Şafii, c. 12, s. 115 ve c. 13, s. 213, Tefsiri Sem&rsquo;ani, s. 5, s. 154, El- Mufassal fi Sun&rsquo;ihi&rsquo;l A&rsquo;ra&rsquo;b, Zamahşeri, c. 1, s. 432, El- Avasım mine&rsquo;l Gavasım, Ebu Bekir bin Arabi, c. 1, s. 203, Haşiyetu&rsquo;r Remli, Suudi Gazii Amıri, s. 1, s. 186, Bureyge&rsquo;i Mahmudiyye, Muhammed bin Muhammed Hadimi, s. 2, s. 108, Men&rsquo;ul Celil, Muhammed Aliş, c. 9, s. 648, Desturu&rsquo;l Ulema, Gazi Abdu&rsquo;n Nebi Nekri, c. 1, s. 80.\r\n\r\n\r\n	[21] Nehc&uuml;&rsquo;l Belağa, s. 48, İntişaratı Daru&rsquo;l Hicret.\r\n\r\n\r\n	[22] Ra&rsquo;d Suresi, 7. ayet.\r\n\r\n\r\n	[23] محمد بن یعقوب کلینى در &#39;کافى&#39; با سند از ابوبصیر روایت مى کند قال: قلت لأبیعبد الله علیه السلام: &#39;انما انت منذر و لکل قوم هاد&#39; فقال: رسول الله المنذر و على الهادى. یا با محمد هل من هاد الیوم؟ قلت: بلى جعلت فداک مازال منکم هاد بعد هاد حتى دفعت الیک. فقال: رحمک الله یا با محمد لو کانت اذا نزلت آیة على رجل ثم مات ذلک الرجل ماتت الآیة مات الکتاب، و لکنه حى یجرى فیمن بقى کما جرى فیمن مضى, Usulu Kafi, c. 1, s. 192; Tefsiri Burhan, c. 1, s. 235, &uuml;&ccedil;&uuml;nc&uuml; hadis.'),(885,'tr888','<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">İslam&rsquo;da sadaka vermek m&uuml;stehap bir ameldir. Sadaka Allah rızası i&ccedil;in, fakire minnet etmeden, riyadan uzak bir şekilde ve haram yolda harcanmaması şartıyla verilir. İnsanın yakınları &ouml;nceliklidir. Gizli bir şekilde yapılması ise daha faziletlidir.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Sadaka temiz ve helal olan mallardan olmalıdır. Miktar olarak da ifrat ve tefrite d&uuml;ş&uuml;lmeyecek şekilde olmalıdır ve şahsın durumuna bağlıdır. Yani ne sadaka vermekte ihmalkar olacak nede b&uuml;t&uuml;n her şeyini sadaka vererek kendisini zor ve muhta&ccedil; duruma d&uuml;ş&uuml;recek. Sadakanın en az limiti şahsın kendi durumuna bağlıdır hatta bazı rivayetlerde ş&ouml;yle gelmiştir: sadaka verin hatta bir i&ccedil;im su dahi olsa.</span></p>\r\n','<p>\r\n	Giriş:</p>\r\n\r\n<p>\r\n	Kutsal İslam dininde sadakanın değeri ve &ouml;nemi hakkında bir&ccedil;ok tavsiyeleri vardır. Ayet ve hadislerde sadakanın keyfiyeti ve &ouml;nemi a&ccedil;ıklanmıştır.</p>\r\n\r\n<p>\r\n	İslam dinin de iki &ccedil;eşit sadaka s&ouml;z konusudur: 1- Farz olan sadaka o da zek&acirc;ttır.&nbsp; Kur&#39;an ayetlerinde ve hadislerde miktarı ve nerelerde ve kimlere verileceği beyan olmuştur.[1] 2- M&uuml;stehap olan sadakadır. Burada sadece soruda kastedilen m&uuml;stehap sadakaya değineceğiz.</p>\r\n\r\n<p>\r\n	a)&nbsp;&nbsp;&nbsp;&nbsp; Sadakanın &ouml;nemi:</p>\r\n\r\n<p>\r\n	&nbsp;Hadis ve rivayetlerde geldiği &uuml;zere sadakanın fazileti olduk&ccedil;a fazladır ve sadaka vermenin bir&ccedil;ok faydası beyan olmuştur. &Ouml;rneğin: Sadaka rızkın artmasına, hastalıkların şifa bulmasına, cehennem ateşinden uzaklaşmaya, d&uuml;nyada 70 musibeti ve belayı def etmeğe, &ouml;mr&uuml;n uzamasına ve &hellip; vesile olur.[2]</p>\r\n\r\n<p>\r\n	b)&nbsp;&nbsp;&nbsp; Sadaka vermenin şekli ve i&ccedil;eriği:</p>\r\n\r\n<p>\r\n	&nbsp;Allah Te&acirc;l&acirc; sadaka vermeyi &ouml;vm&uuml;şt&uuml;r, ama sadaka vermenin iki şeklini de yermiştir. Bu sadakalardan biri riya i&ccedil;in olandır ve ilk baştan batıldır. Diğeri ise sadaka verildikten sonra minnet ve eziyet etmektir bu da sadakanın sevabını yok eder. Bu iki y&ouml;ntemin batıl olmasının sebebi şu a&ccedil;ıdandır:</p>\r\n\r\n<p>\r\n	&quot;Allah rızası i&ccedil;in yapılmamıştır veya Allah rızası i&ccedil;in yapılmış olsa bile şahıs halis niyetini koruyamamış, minnet ve eziyetle onu batıl etmiştir.[3]</p>\r\n\r\n<p>\r\n	Diğer bir nokta ise sadaka verme gizli olmasıdır.</p>\r\n\r\n<p>\r\n	&nbsp;Allahu Te&acirc;l&acirc; Kuran&rsquo;da iki şekil sadaka vermeyi beyan eder: Biri a&ccedil;ıktan olan sadaka diğeri ise gizli olan sadaka ve her ikisi de meşru&#39;dur. Bunlardan her birinin değişik eserleri ve neticeleri vardır.</p>\r\n\r\n<p>\r\n	A&ccedil;ıktan olan sadaka halkı iyi bir amele teşvik ve davet etmek ve fakirlerin ve miskinlerin hoşnutluğunun sebebidir. &Ccedil;&uuml;nk&uuml; halkın i&ccedil;inde şefkatli onların haline acıyan ve mallarını onların sıkıntılarını gidermek i&ccedil;in kullanan kişilerin olduğunu g&ouml;r&uuml;rler. Bunu kıyamet g&uuml;n&uuml;nde bir azık olsun diye yapıyorlar. Bunlar fakirlerin &uuml;mitsiz hallerine bir derman olur ve onları umutlandırır. Fakirlerin; paralıların sadece kendi menfaatleri i&ccedil;in &ccedil;alışmadıklarını bilmelerinin ve bu bakış a&ccedil;ısına sahip olmalarının bile bir&ccedil;ok olumlu sonucu vardır.</p>\r\n\r\n<p>\r\n	Gizliden sadaka vermenin etkileriyse, insanı riyadan uzak tutar fakirin onurunu, izzetini korur ve fakir k&uuml;&ccedil;&uuml;k d&uuml;ş&uuml;r&uuml;ld&uuml;ğ&uuml;n&uuml; hissetmez.</p>\r\n\r\n<p>\r\n	Sonu&ccedil; olarak diyebiliriz ki a&ccedil;ıktan olan sadakanın faydaları daha fazladır. Gizli olan sadaka ise daha halis ve daha temizdir. İhl&acirc;s İslam &lsquo;ın temelini oluşturduğu i&ccedil;in amel her ne kadar halis olursa fazileti daha fazladır ve bu y&uuml;zden M&uuml;nezzeh olan Allah gizli de verilen sadakanın a&ccedil;ıkta verilenden evla oluşunu ş&ouml;yle buyurur: &quot;Eğer sadakayı gizli verirseniz sizin i&ccedil;in daha hayırlıdır.&rdquo;[4]</p>\r\n\r\n<p>\r\n	İmam Sadık&rsquo;tan nakledilen bir rivayette İmam ş&ouml;yle buyurmuştur: &ldquo; Allah&rsquo;ın size vacip kıldığı şeyleri a&ccedil;ıktan yapmanız gizlide yapmanızdan daha hayırlıdır ve Allahın size m&uuml;stehap kıldığı şeyleri ise gizlide yapmanız a&ccedil;ıktan yapmanızdan daha hayırlıdır&rdquo;.[5]</p>\r\n\r\n<p>\r\n	Elbette sadaka verirken de insan mutedil olmaya riayet etmeli yani ne sadaka verirken cimrilik etmeli ne de kendini zor duruma d&uuml;ş&uuml;recek şekilde sadaka vermelidir.[6]</p>\r\n\r\n<p>\r\n	c)&nbsp;&nbsp;&nbsp;&nbsp; Neylerden sadaka verilir:</p>\r\n\r\n<p>\r\n	Neylerden sadaka verileceğine dair Kuran da ve rivayetlerde ş&ouml;yle buyrulmuştur: temiz olanlardan sadaka verin. Yani temiz ve helal olan ve haram yolla elde edilmemiş mallar ve buna ek olarak da kullanımı olmayan (eski veya &ccedil;alışmayan veya bozulmuş) mallardan verilmemeye &ccedil;alışılmalıdır. &Ccedil;&uuml;nk&uuml; sadaka Allah&rsquo;ın rızasını kazanmak i&ccedil;in verilir, bir tarafı fakirler ve yoksullardır diğer tarafı ise Allah&#39;tır. Eğer bu noktalara riayet edilmese hem Allah&rsquo;a saygısızlık olur hem de yoksullar tahkir edilmiş olur.[7]</p>\r\n\r\n<p>\r\n	d)&nbsp;&nbsp;&nbsp; Kimlere sadaka verebiliriz?</p>\r\n\r\n<p>\r\n	Yaşlı ve zengin olan &ldquo;Amr b Cumuh&rdquo;, Peygamber (s.a.a.)&rsquo;a ş&ouml;yle sordu: Neylerden ve kimlere sadaka verelim? Ayet nazil olup ş&ouml;yle buyurdu &ldquo;Sana (Allah yolunda) ne harcayacaklarını soruyorlar. De ki: &quot;Harcayacağınız her t&uuml;rl&uuml; mal, ana baba, yakınlar, yetimler, yoksullar ve yolda kalanlar i&ccedil;in olmalıdır. Ş&uuml;phesiz, Allah yapacağınız her iyiliği bilir.&quot;.[8]</p>\r\n\r\n<p>\r\n	A&ccedil;ıktır ki bu yerlerin adlarıyla zikredilmesi a&ccedil;ık bir &ouml;l&ccedil;&uuml;d&uuml;r ama sadece bunlarla sınırlı değildir verilebilecek eşyalar ve infak edilebilecek insanların dairesi daha geniştir.</p>\r\n\r\n<p>\r\n	Buna binaen infak edilecek yerlerin geniş olmasıyla birlikte &ouml;nceliklerde vardır. Malumdur ki anne, baba, daha sonra akrabalardan fakir olanlar bu konuda &ouml;nceliklidirler. Onlardan sonra ihtiya&ccedil; sahipleri gelir ki aslında zati olarak fakir değildirler ama bir sorun sebebiyle mesela: yolculukta erzakı yada parası bittiği i&ccedil;in muhta&ccedil; olmuştur ve bunları da kapsar.[9]</p>\r\n\r\n<p>\r\n	Bunlara ek olarak sadakanın en az limiti şahsın kendi durumuna bağlıdır bazı rivayetlerde bir i&ccedil;im su dahi, sadaka olarak beyan edilmiştir.[10]</p>\r\n\r\n<p>\r\n	Sonu&ccedil;:</p>\r\n\r\n<p>\r\n	Ayet ve rivayetlerde belirtildiği &uuml;zere sadaka vermek &ccedil;ok değerli bir ameldir ama sadaka veren kişi bu işi sadece Allah&rsquo;ın rızası i&ccedil;in yapmalıdır. Dikkatli olmalıdır, minnet ve eziyet ederek sadakanın sevabını yok etmemelidir. Miktar olarak ise şahsın g&uuml;c&uuml; yettiğince sadaka vermesi yeterlidir ve sadakanın verilmesinde &ouml;ncelik yakınlara verilemelidir.</p>\r\n\r\n<p>\r\n	-----------<br />\r\n	[1] Tevbe:60.</p>\r\n\r\n<p>\r\n	[2] Hur Amili, Vesail-uş Şia, 6.c,257.s.</p>\r\n\r\n<p>\r\n	[3] Tabatabayi, Seyit Muhammet H&uuml;seyin, El-Mizan, 2.c,601.s.</p>\r\n\r\n<p>\r\n	[4] Aynısı, 2.c, 610.s.</p>\r\n\r\n<p>\r\n	[5] Kuleyni, Furu&#39;l-Kafi,c. 1.s.7.</p>\r\n\r\n<p>\r\n	[6] Mekarim Şirazi, Nasir, Tefsir-i Numune, c. 2 s. 130.</p>\r\n\r\n<p>\r\n	[7] Daver penah, Ebulfazl, Envaru&#39;l-Mearif fi tefsiri&#39;l-Kuran, 4.c,500.s.</p>\r\n\r\n<p>\r\n	[8] Bakar:215.</p>\r\n\r\n<p>\r\n	[9] Mekarim Şirazi, Nasir, Tefsir-i Numune, c. 2, s. 104.</p>\r\n\r\n<p>\r\n	[10] Tayyip, Abdul Huseyin, Tefsiri Atyabu&#39;l-Beyan, c. 1, s. 230</p>\r\n','İslam&rsquo;da sadaka vermek m&uuml;stehap bir ameldir. Sadaka Allah rızası i&ccedil;in, fakire minnet etmeden, riyadan uzak bir şekilde ve haram yolda harcanmaması şartıyla verilir. İnsanın yakınları &ouml;nceliklidir. Gizli bir şekilde yapılması ise daha faziletlidir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Sadaka temiz ve helal olan mallardan olmalıdır. Miktar olarak da ifrat ve tefrite d&uuml;ş&uuml;lmeyecek şekilde olmalıdır ve şahsın durumuna bağlıdır. Yani ne sadaka vermekte ihmalkar olacak nede b&uuml;t&uuml;n her şeyini sadaka vererek kendisini zor ve muhta&ccedil; duruma d&uuml;ş&uuml;recek. Sadakanın en az limiti şahsın kendi durumuna bağlıdır hatta bazı rivayetlerde ş&ouml;yle gelmiştir: sadaka verin hatta bir i&ccedil;im su dahi olsa.','Giriş:\r\n\r\n\r\n	Kutsal İslam dininde sadakanın değeri ve &ouml;nemi hakkında bir&ccedil;ok tavsiyeleri vardır. Ayet ve hadislerde sadakanın keyfiyeti ve &ouml;nemi a&ccedil;ıklanmıştır.\r\n\r\n\r\n	İslam dinin de iki &ccedil;eşit sadaka s&ouml;z konusudur: 1- Farz olan sadaka o da zek&acirc;ttır.&nbsp; Kur&#39;an ayetlerinde ve hadislerde miktarı ve nerelerde ve kimlere verileceği beyan olmuştur.[1] 2- M&uuml;stehap olan sadakadır. Burada sadece soruda kastedilen m&uuml;stehap sadakaya değineceğiz.\r\n\r\n\r\n	a)&nbsp;&nbsp;&nbsp;&nbsp; Sadakanın &ouml;nemi:\r\n\r\n\r\n	&nbsp;Hadis ve rivayetlerde geldiği &uuml;zere sadakanın fazileti olduk&ccedil;a fazladır ve sadaka vermenin bir&ccedil;ok faydası beyan olmuştur. &Ouml;rneğin: Sadaka rızkın artmasına, hastalıkların şifa bulmasına, cehennem ateşinden uzaklaşmaya, d&uuml;nyada 70 musibeti ve belayı def etmeğe, &ouml;mr&uuml;n uzamasına ve &hellip; vesile olur.[2]\r\n\r\n\r\n	b)&nbsp;&nbsp;&nbsp; Sadaka vermenin şekli ve i&ccedil;eriği:\r\n\r\n\r\n	&nbsp;Allah Te&acirc;l&acirc; sadaka vermeyi &ouml;vm&uuml;şt&uuml;r, ama sadaka vermenin iki şeklini de yermiştir. Bu sadakalardan biri riya i&ccedil;in olandır ve ilk baştan batıldır. Diğeri ise sadaka verildikten sonra minnet ve eziyet etmektir bu da sadakanın sevabını yok eder. Bu iki y&ouml;ntemin batıl olmasının sebebi şu a&ccedil;ıdandır:\r\n\r\n\r\n	&quot;Allah rızası i&ccedil;in yapılmamıştır veya Allah rızası i&ccedil;in yapılmış olsa bile şahıs halis niyetini koruyamamış, minnet ve eziyetle onu batıl etmiştir.[3]\r\n\r\n\r\n	Diğer bir nokta ise sadaka verme gizli olmasıdır.\r\n\r\n\r\n	&nbsp;Allahu Te&acirc;l&acirc; Kuran&rsquo;da iki şekil sadaka vermeyi beyan eder: Biri a&ccedil;ıktan olan sadaka diğeri ise gizli olan sadaka ve her ikisi de meşru&#39;dur. Bunlardan her birinin değişik eserleri ve neticeleri vardır.\r\n\r\n\r\n	A&ccedil;ıktan olan sadaka halkı iyi bir amele teşvik ve davet etmek ve fakirlerin ve miskinlerin hoşnutluğunun sebebidir. &Ccedil;&uuml;nk&uuml; halkın i&ccedil;inde şefkatli onların haline acıyan ve mallarını onların sıkıntılarını gidermek i&ccedil;in kullanan kişilerin olduğunu g&ouml;r&uuml;rler. Bunu kıyamet g&uuml;n&uuml;nde bir azık olsun diye yapıyorlar. Bunlar fakirlerin &uuml;mitsiz hallerine bir derman olur ve onları umutlandırır. Fakirlerin; paralıların sadece kendi menfaatleri i&ccedil;in &ccedil;alışmadıklarını bilmelerinin ve bu bakış a&ccedil;ısına sahip olmalarının bile bir&ccedil;ok olumlu sonucu vardır.\r\n\r\n\r\n	Gizliden sadaka vermenin etkileriyse, insanı riyadan uzak tutar fakirin onurunu, izzetini korur ve fakir k&uuml;&ccedil;&uuml;k d&uuml;ş&uuml;r&uuml;ld&uuml;ğ&uuml;n&uuml; hissetmez.\r\n\r\n\r\n	Sonu&ccedil; olarak diyebiliriz ki a&ccedil;ıktan olan sadakanın faydaları daha fazladır. Gizli olan sadaka ise daha halis ve daha temizdir. İhl&acirc;s İslam &lsquo;ın temelini oluşturduğu i&ccedil;in amel her ne kadar halis olursa fazileti daha fazladır ve bu y&uuml;zden M&uuml;nezzeh olan Allah gizli de verilen sadakanın a&ccedil;ıkta verilenden evla oluşunu ş&ouml;yle buyurur: &quot;Eğer sadakayı gizli verirseniz sizin i&ccedil;in daha hayırlıdır.&rdquo;[4]\r\n\r\n\r\n	İmam Sadık&rsquo;tan nakledilen bir rivayette İmam ş&ouml;yle buyurmuştur: &ldquo; Allah&rsquo;ın size vacip kıldığı şeyleri a&ccedil;ıktan yapmanız gizlide yapmanızdan daha hayırlıdır ve Allahın size m&uuml;stehap kıldığı şeyleri ise gizlide yapmanız a&ccedil;ıktan yapmanızdan daha hayırlıdır&rdquo;.[5]\r\n\r\n\r\n	Elbette sadaka verirken de insan mutedil olmaya riayet etmeli yani ne sadaka verirken cimrilik etmeli ne de kendini zor duruma d&uuml;ş&uuml;recek şekilde sadaka vermelidir.[6]\r\n\r\n\r\n	c)&nbsp;&nbsp;&nbsp;&nbsp; Neylerden sadaka verilir:\r\n\r\n\r\n	Neylerden sadaka verileceğine dair Kuran da ve rivayetlerde ş&ouml;yle buyrulmuştur: temiz olanlardan sadaka verin. Yani temiz ve helal olan ve haram yolla elde edilmemiş mallar ve buna ek olarak da kullanımı olmayan (eski veya &ccedil;alışmayan veya bozulmuş) mallardan verilmemeye &ccedil;alışılmalıdır. &Ccedil;&uuml;nk&uuml; sadaka Allah&rsquo;ın rızasını kazanmak i&ccedil;in verilir, bir tarafı fakirler ve yoksullardır diğer tarafı ise Allah&#39;tır. Eğer bu noktalara riayet edilmese hem Allah&rsquo;a saygısızlık olur hem de yoksullar tahkir edilmiş olur.[7]\r\n\r\n\r\n	d)&nbsp;&nbsp;&nbsp; Kimlere sadaka verebiliriz?\r\n\r\n\r\n	Yaşlı ve zengin olan &ldquo;Amr b Cumuh&rdquo;, Peygamber (s.a.a.)&rsquo;a ş&ouml;yle sordu: Neylerden ve kimlere sadaka verelim? Ayet nazil olup ş&ouml;yle buyurdu &ldquo;Sana (Allah yolunda) ne harcayacaklarını soruyorlar. De ki: &quot;Harcayacağınız her t&uuml;rl&uuml; mal, ana baba, yakınlar, yetimler, yoksullar ve yolda kalanlar i&ccedil;in olmalıdır. Ş&uuml;phesiz, Allah yapacağınız her iyiliği bilir.&quot;.[8]\r\n\r\n\r\n	A&ccedil;ıktır ki bu yerlerin adlarıyla zikredilmesi a&ccedil;ık bir &ouml;l&ccedil;&uuml;d&uuml;r ama sadece bunlarla sınırlı değildir verilebilecek eşyalar ve infak edilebilecek insanların dairesi daha geniştir.\r\n\r\n\r\n	Buna binaen infak edilecek yerlerin geniş olmasıyla birlikte &ouml;nceliklerde vardır. Malumdur ki anne, baba, daha sonra akrabalardan fakir olanlar bu konuda &ouml;nceliklidirler. Onlardan sonra ihtiya&ccedil; sahipleri gelir ki aslında zati olarak fakir değildirler ama bir sorun sebebiyle mesela: yolculukta erzakı yada parası bittiği i&ccedil;in muhta&ccedil; olmuştur ve bunları da kapsar.[9]\r\n\r\n\r\n	Bunlara ek olarak sadakanın en az limiti şahsın kendi durumuna bağlıdır bazı rivayetlerde bir i&ccedil;im su dahi, sadaka olarak beyan edilmiştir.[10]\r\n\r\n\r\n	Sonu&ccedil;:\r\n\r\n\r\n	Ayet ve rivayetlerde belirtildiği &uuml;zere sadaka vermek &ccedil;ok değerli bir ameldir ama sadaka veren kişi bu işi sadece Allah&rsquo;ın rızası i&ccedil;in yapmalıdır. Dikkatli olmalıdır, minnet ve eziyet ederek sadakanın sevabını yok etmemelidir. Miktar olarak ise şahsın g&uuml;c&uuml; yettiğince sadaka vermesi yeterlidir ve sadakanın verilmesinde &ouml;ncelik yakınlara verilemelidir.\r\n\r\n\r\n	-----------\r\n	[1] Tevbe:60.\r\n\r\n\r\n	[2] Hur Amili, Vesail-uş Şia, 6.c,257.s.\r\n\r\n\r\n	[3] Tabatabayi, Seyit Muhammet H&uuml;seyin, El-Mizan, 2.c,601.s.\r\n\r\n\r\n	[4] Aynısı, 2.c, 610.s.\r\n\r\n\r\n	[5] Kuleyni, Furu&#39;l-Kafi,c. 1.s.7.\r\n\r\n\r\n	[6] Mekarim Şirazi, Nasir, Tefsir-i Numune, c. 2 s. 130.\r\n\r\n\r\n	[7] Daver penah, Ebulfazl, Envaru&#39;l-Mearif fi tefsiri&#39;l-Kuran, 4.c,500.s.\r\n\r\n\r\n	[8] Bakar:215.\r\n\r\n\r\n	[9] Mekarim Şirazi, Nasir, Tefsir-i Numune, c. 2, s. 104.\r\n\r\n\r\n	[10] Tayyip, Abdul Huseyin, Tefsiri Atyabu&#39;l-Beyan, c. 1, s. 230'),(112,'tr116','<div class=\"quest-content\" id=\"A3_1\" style=\"display: block;\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Ehlis&uuml;nnetin bazı grupları (Haşevilik ve Selefilik gibi) Hz. &Acirc;dem (a.s) ve onun cennetten &ccedil;ıkarılması gibi bir takım Kur&rsquo;an ayetlerine istinatta bulunarak peygamberlerin sadece vahiy almada ve peygamberliği tebliğ etmede masum olduğunu ve diğer hallerde g&uuml;nah ve hata işleyebileceklerini belirtmişlerdir. Peygamberlerin ve ardınca temiz imamların masum olmadığına inanan gruplardan biri de Selefilerdir. Onların &ouml;nde gelen şahsiyetleri peygamberler ve temiz imamların masum olmadığına inanmaktadır. &Ouml;rneğin İbn. Teymiye bir s&ouml;z&uuml;nde ne peygamber ve ne de peygamber olmayan hi&ccedil; kimse masum değildir diye s&ouml;ylemiştir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Ehlis&uuml;nnetin bazı grupları (Haşevilik[1] ve Selefiler ve bazı hadis ehli), peygamberlerin sadece vahiy almada ve bildiriminde masum olduklarına ve diğer konularda g&uuml;nah ve hata işleyebileceklerini inanmaktadır. Onlar Taha suresi 121. ayet, Yusuf suresi 109 ve 110. ayetlere istinatta bulunmaktadırlar.[2] Lakin Şia ve Ehlis&uuml;nnet de d&acirc;hil İslam m&uuml;tekellimlerinin t&uuml;m&uuml; vahiy almada, vahiy bildiriminde ve misyonu tebliğ etmede peygamberlerin masum olduğuna inanmakta ve bu konuda g&ouml;r&uuml;ş birliği i&ccedil;indedirler. Elbette sadece misyonu bildirmede hatanın yanlışla ve unutarak caiz olduğu konusunu Ebubekir Bağlani&rsquo;ye isnat etmişlerdir.[3] Bu hususta ileri s&uuml;rd&uuml;kleri deliller de takriben birbirine benzemektedir.[4] Peygamberleri ve ardınca temiz imamların masum oluşuna inanmayan gruplardan birisi de Selefilerdir ve onların &ouml;nde gelen şahsiyetleri peygamberlerin masum olduğuna inanmamaktadırlar. &Ouml;rneğin Ehlis&uuml;nnetin b&uuml;y&uuml;k şahsiyetlerinden olan İbn. Teymiye s&ouml;zlerinin birinde ne peygamber ve ne de peygamber olmayan hi&ccedil; kimse masum değildir[5] ve peygamber olmayan kimselerin de masum olmayacağı ispatlanır diye s&ouml;ylemektedir. İbn. Teymiye ş&ouml;yle s&ouml;ylemektedir: &ldquo;Peygamberden sonra hi&ccedil; kimse masum değildir ve peygamberden sonra hi&ccedil;bir şeyde hi&ccedil;bir kimseye itaat etmek farz değildir.&rdquo;[6] Burada &ouml;zetle sadece iki ayete işaret edilecektir:</p>\r\n\r\n<p>\r\n	1. Bunun &uuml;zerine onlar (&Acirc;dem ve eşi Havva) o ağacın meyvesinden yediler. Bu sebeple avret yerleri kendilerine g&ouml;r&uuml;nd&uuml; ve cennet yaprağından &uuml;zerlerine &ouml;rtmeye başladılar. &Acirc;dem, Rabbine isyan etti ve yolunu şaşırdı.[7]</p>\r\n\r\n<p>\r\n	Bu ayet ve ondan &ouml;nceki ayetlerde Hz. &Acirc;dem ve eşinin cennete girmesi, şeytanın vesveseleri ile onların cennetten &ccedil;ıkarılması, y&uuml;ce Allah&rsquo;ın bu esnada vermiş olduğu h&uuml;k&uuml;m, dini yasalaştırması ve insanoğlunun saadet ve bahtsızlığının kendisinin g&ouml;stermiş olduğu hidayet yoluna bağlı olup olmayacağını belirtmesi ge&ccedil;mektedir. Kur&rsquo;an-ı Kerim&rsquo;de Hz. &Acirc;dem ve eşi Havva&rsquo;nın cennetten kovulması hakkında belirtilen bu ayet ve diğer ayetler, bazı Ehlis&uuml;nnet mensuplarının vahiy dışında peygamberlerin masum oluşunu reddetmesine sebep olmuş ve peygamberlerin g&uuml;nah işleyebileceğine dair ileri s&uuml;rd&uuml;kleri en &ouml;nemli deliller sayılmıştır.[8]</p>\r\n\r\n<p>\r\n	Bu delilin reddi konusunda Şia&rsquo;nın b&uuml;y&uuml;k m&uuml;fessir ve araştırmacıları tarafından ayet ve rivayetler esas alınarak g&uuml;&ccedil;l&uuml; ve sağlam yanıtlar verilmiştir.[9] Burada belirtilen yanıtlardan birine işaret edilecektir. Bu ayetin incelenmesinden ve tahlilinin yapılmasından &ouml;nce emir ve yasağın iki t&uuml;rl&uuml; olduğunun hatırlatılması gerekmektedir:</p>\r\n\r\n<p>\r\n	A. Y&uuml;k&uuml;ml&uuml;l&uuml;k emir ve yasağı: Bu emir ve yasakta Tanrı kendi velayet makamından esinlenerek kullarına b&ouml;yle bir işi yapmayın veya yapınız diye emreder ve kullar da bu t&uuml;r emir ve yasaklara mutlak şekilde itaat etmeli ve belirtilen fiili kesinlikle yapmalı veya yapmamalıdır.</p>\r\n\r\n<p>\r\n	B. İrşadi emir ve yasaklar: Bu t&uuml;r emir ve yasaklarda Tanrı bir g&uuml;&ccedil; ve egemenliğe dayalı olarak bir buyrukta bulunmaz, sadece insanın ger&ccedil;ek maslahatını g&ouml;z &ouml;n&uuml;nde bulundurur ve kılavuzluk yapmak ve yardımda bulunmak hedefi ile bir işi yapmaya veya terk etmeye d&ouml;n&uuml;k bir buyrukta bulunur. Elbette irşadi emir ve yasaklar da iki kısma ayrılır:</p>\r\n\r\n<p>\r\n	1. Salt irşadi emir ve yasaklar: Bu t&uuml;r emir ve yasakların yerine getirilmesinde hi&ccedil;bir taabbud ve kesinlik kasti muteber değildir.</p>\r\n\r\n<p>\r\n	2. Velilik ile birlikte olan irşadi emir ve yasaklar: İrşadi olmakla birlikte bir t&uuml;r velilik olgusuyla birlikte olan ve taabbud kastinin muteber gereklerinden sayılan ve taabbud olmaksızın hi&ccedil;bir eseri olmayan m&uuml;stehaplar bu kabildendir.</p>\r\n\r\n<p>\r\n	Bu a&ccedil;ıklamalardan sonra belirtmeliyiz ki hikmet sahibi Allah&rsquo;ın Hz. &Acirc;dem (a.s) i&ccedil;in vermiş olduğu emir salt irşadi idi. Y&uuml;ce Allah sadece hayırsever, acıyan ve iyiliksever bireyler gibi &Acirc;dem&rsquo;in yapacağı işin getiri ve neticelerini kendisine hatırlatmıştır. Eğer Hz. &Acirc;dem (a.s) hikmet sahibi Allah&rsquo;ın emrine itaat etseydi ve yasak meyveden yemeseydi, Rabbinden bir armağan almayacaktı. &Ccedil;&uuml;nk&uuml; y&uuml;ce Allah Hz. &Acirc;dem&rsquo;e (a.s) itaat etmesi gereken bir emir vermemişti. Hz. &Acirc;dem&rsquo;in (a.s) Allah&rsquo;ın buyruğuna itaat etmesi durumunda elde edeceği ilk armağan onun cennette kalıp t&uuml;m refah ve huzur imk&acirc;nlarından yararlanmasıydı ve Allah&rsquo;ın buyruğunu g&ouml;rmezden gelmesiyle o elinde bulunan ortamdan mahrum kalmış ve kendi rabbine y&ouml;nelik herhangi bir saygısızlıkta bulunmamıştır. Dolayısıyla buna g&uuml;nah denilmez. Yasağın irşadi oluşunu bu ayetten &ouml;nceki ayetler[10] teyit etmektedir; zira bu ayetler asla ceza beyanında bulunmamakta, aksine sadece yasak meyveden yemenin nimetlerden mahrum kalmaktan ibaret tabii neticesini belirtmektedir. Eğer Allah&rsquo;ın yasağı y&uuml;k&uuml;ml&uuml;l&uuml;k yasağı olsaydı, onun netice ve getirilerinin t&ouml;vbe aracılığıyla yok olması gerekirdi. Oysaki biz Hz. &Acirc;dem&rsquo;in (a.s) ve Hz. Havva&rsquo;nın t&ouml;vbe ettiklerini, onların t&ouml;vbelerinin kabul olduğunu, lakin davranışlarının neticesinin (cennetten &ccedil;ıkmak) değişmediğini g&ouml;rmekteyiz. Bundan dolayı yanlış yapmak[11] hi&ccedil;bir zaman g&uuml;nahla eş anlamlı değildir. Her t&uuml;rl&uuml; muhalefet ve itaatsizlik g&uuml;nah[12] ve ıstılah anlamıyla (su&ccedil; ve g&uuml;nah) itaatsizlik değildir. İnsan şefkatli bir nasihat edicinin s&ouml;zlerine kulak vermediğinden ve yaşamda meşakkat ve zahmet ile karşılaştığında da buna yanlışlık denir. Aynı şekilde yaşamda yanlışlık yapmak Rabbin y&uuml;k&uuml;ml&uuml;l&uuml;k emirlerine karşı gelmeye &ouml;zg&uuml; değildir. İnsan irşat y&ouml;n&uuml; bulunan ve tavsiye ve &ouml;nerme boyutu olan daha b&uuml;y&uuml;k bir emre kulak vermediğinde ve bir takım zararlarla karşılaştığında da sapma ve isyan s&ouml;zc&uuml;ğ&uuml; kullanılır.[13] Bu ayetler aracılığıyla peygamberlerin vahiy bildirimi dışında masum olmadıklarına dair &ouml;ne s&uuml;r&uuml;len delillere başka yanıtlar da verilmiştir.[14] &Ouml;zetle bizim inancımıza g&ouml;re peygamberler hi&ccedil;bir farzı terk etmez ve harama bulaşmazlar; zira bu onların masum oluşlarıyla &ccedil;elişir.&nbsp; Ama onlar &uuml;st&uuml;n bir emri yani m&uuml;stehap bir ameli terk edebilir ve aynı şekilde mekruh bir fiili işleyebilirler. Onların yakınlık makamı en &uuml;st derece olduğundan kendilerinin affedilme istekleri kendi &uuml;st&uuml;n derecelerinden d&uuml;şmemeleri ve daha alt bir mertebeye inmemeleri i&ccedil;indir. Bu onlar i&ccedil;in &ccedil;ok zordur. Zira her kim bir dereceden aşağı inerse ve bunun neticesinde bir azap ile karşılaşmasa bile bu kendisi i&ccedil;in &ccedil;ok zor olacaktır.[15]</p>\r\n\r\n<p>\r\n	2. Biz senden &ouml;nce de, memleketler halkından ancak kendilerine vahyettiğimiz birtakım erkekleri peygamber olarak g&ouml;nderdik. Yery&uuml;z&uuml;nde dolaşıp da, kendilerinden &ouml;nce gelenlerin akıbetlerinin nasıl olduğuna bakmadılar mı? Elbette ahiret yurdu Allah&rsquo;a karşı gelmekten sakınanlar i&ccedil;in daha iyidir. H&acirc;l&acirc; aklınızı kullanmıyor musunuz? Nihayet peygamberler &uuml;mitlerini kesecek h&acirc;le gelip yalanlandıklarını d&uuml;ş&uuml;nd&uuml;kleri sırada, onlara yardımımız geldi de, b&ouml;ylece dilediğimiz kimseler kurtuluşa erdirildi. Azabımız ise, su&ccedil;lular topluluğundan geri &ccedil;evrilemez.[16]</p>\r\n\r\n<p>\r\n	Peygamberlerin masum olmadığına inananlar bu ayet (110) ile onların masum olmadığına dair delil getirmişlerdir; zira onlar ş&ouml;yle demektedir: &ldquo;وَظَنُّوا أَنَّهُمْ قَدْ کُذِبُوا&rdquo; tabirindeki zamirler &ldquo;الرسل&rdquo; s&ouml;zc&uuml;ğ&uuml;ne d&ouml;nmektedir. B&ouml;yle bir durumda ayetin mefhumu ş&ouml;yle olacaktır: Resuller ve ilahi nebiler kendi kavimlerini uyarmış ancak kavimleri kendilerine sert bir şekilde karşı koymuştur. Bu peygamberler kendi kavimlerini davet etmeye devam etmiş ve halk da aynı şekilde inat&ccedil;ılık yapmıştır; onlar kavimlerini Allah&rsquo;ın azabıyla korkutmuş ama kavimleri onların &ccedil;ağrılarını kabul etmemiştir. Netice peygamberler kendi kavimlerinin iman etmesinden &uuml;mitsiz olmuştur (veya &uuml;mitsiz olmaya yaklaşmışlardır). Peygamberler, Allah&rsquo;ın m&uuml;minlere yardım geleceği ve k&acirc;firlerin helak ve yok edileceğine dair bildirdiği şeylerden kuşku duymaya başlamışlardır; yani bu &ldquo;وَظَنُّوا أَنَّهُمْ قَدْ کُذِبُوا&rdquo;ayetinin i&ccedil;eriğidir. Dolayısıyla y&uuml;ce Allah&rsquo;a y&ouml;nelik b&ouml;yle bir sanıda bulunmak yanlış bir inan&ccedil;tır ve masumluk ile bağdaşmamaktadır.[17] Elbette bu şahıslar ayeti şerifedeki konuyu Hz. Peygamber-i Ekrem&rsquo;de (s.a.a) d&acirc;hil olmak &uuml;zere t&uuml;m peygamberlere uyarlamaktadırlar. Peygamberleri sadece vahiy almada masum bilmektedirler.</p>\r\n\r\n<p>\r\n	Bu istidlalin cevabı: Ayetin zahiri ile uyuşan ve bağdaşan cevaplardan biri şudur: Ayet-i şerifedeki belirtilen sanı peygamberlerin kalplerine gelen, t&uuml;m varlık ve akıllarıyla idrak ettikleri ve sonra dile getirdikleri kalbi bir olgu değildir. İnsanın kalbine gelen, dile getirmesine neden olan ve kendisi i&ccedil;in d&uuml;ş&uuml;nsel ve ameli zararlar meydana getiren diğer sanılar gibi değildir. Bilakis bundan kastedilen şey şudur: K&acirc;firlerin peygamberler i&ccedil;in meydana getirdiği zor ve acı hadiselerin boyutu &ccedil;ok b&uuml;y&uuml;kt&uuml;r ve bu peygamberlerin tekvini bir dil ile vaat edilen yardım ve desteğin doğru olmadığını yansıtmasına neden olmuştur; yardım ve destek i&ccedil;in ilahi vaadin yalan bir vaat olduğunu sanan kimseler ile kendilerini kuşatmış zor ve acı olay ve hadiseler nedeniyle ilk başta ilahi vaatten bir haber ve eser olmadığı d&uuml;ş&uuml;ncesine kapılan kimseler arasında fark vardır.[18]</p>\r\n\r\n<p>\r\n	&nbsp;---------</p>\r\n\r\n<p>\r\n	[1] Subhani, Cafer, El- İlahiyat, c. 3, s. 165.</p>\r\n\r\n<p>\r\n	[2] Tefsiru&rsquo;l-Alusi, Taha Suresi,121. Ayetin a&ccedil;ılaması: &laquo; نعم لا اشکال فیه على ما قاله القاضی أبو بکر من أنه لا یمتنع عقلاً ولا سمعاً أن یصدر من النبی علیه السلام قبل نبوته معصیة مطلقاً &raquo;.</p>\r\n\r\n<p>\r\n	[3] Subhani, Cafer, El- İlahiyat, c. 3, s. 183.</p>\r\n\r\n<p>\r\n	[4] Subhani, Cafer, El- İlahiyat, c. 3, s. 189 &ndash; 189.</p>\r\n\r\n<p>\r\n	[5] Ahmet bin Abdu&rsquo;l Halim bin Teymiye, El- HaraniEbu&rsquo;l Abbas, Minhacu&rsquo;sSunne En- Nebeviye, Tahkik: Dr. Muhammed Reşat Salim, c. 7, s 85, Mısır, M&uuml;essese-i Kurtube, 1406, &ccedil;apı evvel; Camiu&rsquo;rResailliibniTeymiye, Reşat Salim, Bahş &ldquo;El- Mecmuati&rsquo;s Saniye&rdquo;, BahsGuluvu&rsquo;ş Şia fi Bahsi&rsquo;l İsme: وَادعوا عصمتهم من صَغِیر الذُّنُوب وکبیرها وَغیر ذَلِک وَادعوا ذَلِک فِی الْأَنْبِیَاء أَیْضا لأَنهم أفضل من الْأَئِمَّة؛ و همچنین: در بحث &laquo; مذهب السلف و اهل السنة هو القول بتوبة الانبیاء&raquo; و همچنین در بحث &laquo; بطلَان القَوْل بعصمة الْأَنْبِیَاء من التَّوْبَة من الذُّنُوب&raquo;.</p>\r\n\r\n<p>\r\n	[6] Camiu&rsquo;rResailliibniTeymiye, Reşat Salim, Bahş &ldquo;El- Mecmuatu&rsquo;lUvla&rdquo;, Bahs&ldquo;La İsmete liehedinbagde&rsquo;r Resul&rdquo; ve &ldquo;Mezhebu&rsquo;s Selef ve Ehlisunnehuve&rsquo;lGovlbitevbeti&rsquo;l Enbiya&rdquo; ve &ldquo;Butlani&rsquo;lGovlbiismeti&rsquo;l Enbiya mine&rsquo;tTevbeti ve mine&rsquo;zZunub&rdquo;.</p>\r\n\r\n<p>\r\n	[7] Taha Suresi, 121. ayet: (فَأَکَلا مِنْها فَبَدَتْ لَهُما سَوْآتُهُما وَ طَفِقا یَخْصِفانِ عَلَیْهِما مِنْ وَرَقِ الْجَنَّةِ وَ عَصى&rlm; آدَمُ رَبَّهُ فَغَوى&rlm; ).</p>\r\n\r\n<p>\r\n	[8] Subhani, Cafer, Mefahimu&rsquo;l Kur&rsquo;an, c. 5, s. 119.</p>\r\n\r\n<p>\r\n	[9] Bu eleştiriye cevap vermek i&ccedil;in aşağıdaki yanıtlara da m&uuml;racaat edebilirsiniz: &nbsp;</p>\r\n\r\n<p>\r\n	Soru 203 (Site: 1114) (&Acirc;dem Havva&rsquo;nın G&uuml;nahı), Soru 4438 (Site: 4808) (Hz. &Acirc;dem&rsquo;in Hatası), Ve peygamberlerin masumluğuyla ilgili yanıtlar.</p>\r\n\r\n<p>\r\n	[10] Taha Suresi, 117 -118. ayet:&nbsp; (فقلنا یا آدم إنّ هذا عدوّ لک و لزوجک فلایخرجنکما من الجنّة فتشقی ، إنّ لک الا تجوع فیها و لاتعری، و انک لاتظمؤا فیها و لاتضحی).</p>\r\n\r\n<p>\r\n	[11]Bakara Suresi, 36. ayet:( فأزلّهما الشیطن).</p>\r\n\r\n<p>\r\n	[12] Taha Suresi, 121. ayet: ( و عصی ءادم ربّه فغوی ).</p>\r\n\r\n<p>\r\n	[13] Subhani, Cafer, Mefahimu&rsquo;l Kur&rsquo;an, c. 5, s. 122 &ndash; 126; Tabatabai, Seyyid Muhammed H&uuml;seyin, Tefsiri El- Mizan, terc&uuml;me Musevi HamedaniSeyyid Muhammed Bakır, c. 14, s. 306 &ndash; 309, Defteri İntişaratı İslamiyi camiayı m&uuml;derrisini hovzei ilmiyeyi Kum, &ccedil;apı pencum, 1374 h.ş; MekarimŞirazi, Nasır, Tefsiri Numune, c. 13, s. 323 &ndash; 324, Daru&rsquo;lKutubu&rsquo;l İslamiye, Tahran, &ccedil;apı evvel, 1374 h.ş; Terc&uuml;meyi Mecmeu&rsquo;l Beyan fi Tefsiri&rsquo;l Kur&rsquo;an, c. 1, s. 133 &ndash; 137, ba terc&uuml;meyi m&uuml;terciman, İntişaratıFerahani, Tahran, &ccedil;apı evvel, 1370 h.ş.</p>\r\n\r\n<p>\r\n	[14] Tabatabai, Seyyid Muhammed H&uuml;seyin, Tefsiri El- Mizan, terc&uuml;me Musevi HamedaniSeyyid Muhammed Bakır, c. 14, s. 309.</p>\r\n\r\n<p>\r\n	[15] Terc&uuml;meyi Mecmeu&rsquo;l Beyan fi Tefsiri&rsquo;l Kur&rsquo;an, c. 18, s. 33.</p>\r\n\r\n<p>\r\n	[16] Yusuf Suresi, 109 - 110. ayet:( وَ ما أَرْسَلْنا مِنْ قَبْلِکَ إِلاَّ رِجالاً نُوحی&rlm; إِلَیْهِمْ مِنْ أَهْلِ الْقُرى&rlm; أَ فَلَمْ یَسیرُوا فِی الْأَرْضِ فَیَنْظُرُوا کَیْفَ کانَ عاقِبَةُ الَّذینَ مِنْ قَبْلِهِمْ وَ لَدارُ الْآخِرَةِ خَیْرٌ لِلَّذینَ اتَّقَوْا أَ فَلا تَعْقِلُونَ &laquo;109&raquo; حَتَّى إِذَا اسْتَیْأَسَ الرُّسُلُ وَ ظَنُّوا أَنَّهُمْ قَدْ کُذِبُوا جاءَهُمْ نَصْرُنا فَنُجِّیَ مَنْ نَشاءُ وَ لا یُرَدُّ بَأْسُنا عَنِ الْقَوْمِ الْمُجْرِمینَ &laquo;110&raquo;).</p>\r\n\r\n<p>\r\n	[17] Subhani, Cafer, Mefahimu&rsquo;l Kur&rsquo;an, c. 5, s. 97&ndash;98.</p>\r\n\r\n<p>\r\n	[18] Subhani, Cafer, Mefahimu&rsquo;l Kur&rsquo;an, c. 5, s. 101-104.</p>\r\n','Ehlis&uuml;nnetin bazı grupları (Haşevilik ve Selefilik gibi) Hz. &Acirc;dem (a.s) ve onun cennetten &ccedil;ıkarılması gibi bir takım Kur&rsquo;an ayetlerine istinatta bulunarak peygamberlerin sadece vahiy almada ve peygamberliği tebliğ etmede masum olduğunu ve diğer hallerde g&uuml;nah ve hata işleyebileceklerini belirtmişlerdir. Peygamberlerin ve ardınca temiz imamların masum olmadığına inanan gruplardan biri de Selefilerdir. Onların &ouml;nde gelen şahsiyetleri peygamberler ve temiz imamların masum olmadığına inanmaktadır. &Ouml;rneğin İbn. Teymiye bir s&ouml;z&uuml;nde ne peygamber ve ne de peygamber olmayan hi&ccedil; kimse masum değildir diye s&ouml;ylemiştir.','&nbsp;Ehlis&uuml;nnetin bazı grupları (Haşevilik[1] ve Selefiler ve bazı hadis ehli), peygamberlerin sadece vahiy almada ve bildiriminde masum olduklarına ve diğer konularda g&uuml;nah ve hata işleyebileceklerini inanmaktadır. Onlar Taha suresi 121. ayet, Yusuf suresi 109 ve 110. ayetlere istinatta bulunmaktadırlar.[2] Lakin Şia ve Ehlis&uuml;nnet de d&acirc;hil İslam m&uuml;tekellimlerinin t&uuml;m&uuml; vahiy almada, vahiy bildiriminde ve misyonu tebliğ etmede peygamberlerin masum olduğuna inanmakta ve bu konuda g&ouml;r&uuml;ş birliği i&ccedil;indedirler. Elbette sadece misyonu bildirmede hatanın yanlışla ve unutarak caiz olduğu konusunu Ebubekir Bağlani&rsquo;ye isnat etmişlerdir.[3] Bu hususta ileri s&uuml;rd&uuml;kleri deliller de takriben birbirine benzemektedir.[4] Peygamberleri ve ardınca temiz imamların masum oluşuna inanmayan gruplardan birisi de Selefilerdir ve onların &ouml;nde gelen şahsiyetleri peygamberlerin masum olduğuna inanmamaktadırlar. &Ouml;rneğin Ehlis&uuml;nnetin b&uuml;y&uuml;k şahsiyetlerinden olan İbn. Teymiye s&ouml;zlerinin birinde ne peygamber ve ne de peygamber olmayan hi&ccedil; kimse masum değildir[5] ve peygamber olmayan kimselerin de masum olmayacağı ispatlanır diye s&ouml;ylemektedir. İbn. Teymiye ş&ouml;yle s&ouml;ylemektedir: &ldquo;Peygamberden sonra hi&ccedil; kimse masum değildir ve peygamberden sonra hi&ccedil;bir şeyde hi&ccedil;bir kimseye itaat etmek farz değildir.&rdquo;[6] Burada &ouml;zetle sadece iki ayete işaret edilecektir:\r\n\r\n\r\n	1. Bunun &uuml;zerine onlar (&Acirc;dem ve eşi Havva) o ağacın meyvesinden yediler. Bu sebeple avret yerleri kendilerine g&ouml;r&uuml;nd&uuml; ve cennet yaprağından &uuml;zerlerine &ouml;rtmeye başladılar. &Acirc;dem, Rabbine isyan etti ve yolunu şaşırdı.[7]\r\n\r\n\r\n	Bu ayet ve ondan &ouml;nceki ayetlerde Hz. &Acirc;dem ve eşinin cennete girmesi, şeytanın vesveseleri ile onların cennetten &ccedil;ıkarılması, y&uuml;ce Allah&rsquo;ın bu esnada vermiş olduğu h&uuml;k&uuml;m, dini yasalaştırması ve insanoğlunun saadet ve bahtsızlığının kendisinin g&ouml;stermiş olduğu hidayet yoluna bağlı olup olmayacağını belirtmesi ge&ccedil;mektedir. Kur&rsquo;an-ı Kerim&rsquo;de Hz. &Acirc;dem ve eşi Havva&rsquo;nın cennetten kovulması hakkında belirtilen bu ayet ve diğer ayetler, bazı Ehlis&uuml;nnet mensuplarının vahiy dışında peygamberlerin masum oluşunu reddetmesine sebep olmuş ve peygamberlerin g&uuml;nah işleyebileceğine dair ileri s&uuml;rd&uuml;kleri en &ouml;nemli deliller sayılmıştır.[8]\r\n\r\n\r\n	Bu delilin reddi konusunda Şia&rsquo;nın b&uuml;y&uuml;k m&uuml;fessir ve araştırmacıları tarafından ayet ve rivayetler esas alınarak g&uuml;&ccedil;l&uuml; ve sağlam yanıtlar verilmiştir.[9] Burada belirtilen yanıtlardan birine işaret edilecektir. Bu ayetin incelenmesinden ve tahlilinin yapılmasından &ouml;nce emir ve yasağın iki t&uuml;rl&uuml; olduğunun hatırlatılması gerekmektedir:\r\n\r\n\r\n	A. Y&uuml;k&uuml;ml&uuml;l&uuml;k emir ve yasağı: Bu emir ve yasakta Tanrı kendi velayet makamından esinlenerek kullarına b&ouml;yle bir işi yapmayın veya yapınız diye emreder ve kullar da bu t&uuml;r emir ve yasaklara mutlak şekilde itaat etmeli ve belirtilen fiili kesinlikle yapmalı veya yapmamalıdır.\r\n\r\n\r\n	B. İrşadi emir ve yasaklar: Bu t&uuml;r emir ve yasaklarda Tanrı bir g&uuml;&ccedil; ve egemenliğe dayalı olarak bir buyrukta bulunmaz, sadece insanın ger&ccedil;ek maslahatını g&ouml;z &ouml;n&uuml;nde bulundurur ve kılavuzluk yapmak ve yardımda bulunmak hedefi ile bir işi yapmaya veya terk etmeye d&ouml;n&uuml;k bir buyrukta bulunur. Elbette irşadi emir ve yasaklar da iki kısma ayrılır:\r\n\r\n\r\n	1. Salt irşadi emir ve yasaklar: Bu t&uuml;r emir ve yasakların yerine getirilmesinde hi&ccedil;bir taabbud ve kesinlik kasti muteber değildir.\r\n\r\n\r\n	2. Velilik ile birlikte olan irşadi emir ve yasaklar: İrşadi olmakla birlikte bir t&uuml;r velilik olgusuyla birlikte olan ve taabbud kastinin muteber gereklerinden sayılan ve taabbud olmaksızın hi&ccedil;bir eseri olmayan m&uuml;stehaplar bu kabildendir.\r\n\r\n\r\n	Bu a&ccedil;ıklamalardan sonra belirtmeliyiz ki hikmet sahibi Allah&rsquo;ın Hz. &Acirc;dem (a.s) i&ccedil;in vermiş olduğu emir salt irşadi idi. Y&uuml;ce Allah sadece hayırsever, acıyan ve iyiliksever bireyler gibi &Acirc;dem&rsquo;in yapacağı işin getiri ve neticelerini kendisine hatırlatmıştır. Eğer Hz. &Acirc;dem (a.s) hikmet sahibi Allah&rsquo;ın emrine itaat etseydi ve yasak meyveden yemeseydi, Rabbinden bir armağan almayacaktı. &Ccedil;&uuml;nk&uuml; y&uuml;ce Allah Hz. &Acirc;dem&rsquo;e (a.s) itaat etmesi gereken bir emir vermemişti. Hz. &Acirc;dem&rsquo;in (a.s) Allah&rsquo;ın buyruğuna itaat etmesi durumunda elde edeceği ilk armağan onun cennette kalıp t&uuml;m refah ve huzur imk&acirc;nlarından yararlanmasıydı ve Allah&rsquo;ın buyruğunu g&ouml;rmezden gelmesiyle o elinde bulunan ortamdan mahrum kalmış ve kendi rabbine y&ouml;nelik herhangi bir saygısızlıkta bulunmamıştır. Dolayısıyla buna g&uuml;nah denilmez. Yasağın irşadi oluşunu bu ayetten &ouml;nceki ayetler[10] teyit etmektedir; zira bu ayetler asla ceza beyanında bulunmamakta, aksine sadece yasak meyveden yemenin nimetlerden mahrum kalmaktan ibaret tabii neticesini belirtmektedir. Eğer Allah&rsquo;ın yasağı y&uuml;k&uuml;ml&uuml;l&uuml;k yasağı olsaydı, onun netice ve getirilerinin t&ouml;vbe aracılığıyla yok olması gerekirdi. Oysaki biz Hz. &Acirc;dem&rsquo;in (a.s) ve Hz. Havva&rsquo;nın t&ouml;vbe ettiklerini, onların t&ouml;vbelerinin kabul olduğunu, lakin davranışlarının neticesinin (cennetten &ccedil;ıkmak) değişmediğini g&ouml;rmekteyiz. Bundan dolayı yanlış yapmak[11] hi&ccedil;bir zaman g&uuml;nahla eş anlamlı değildir. Her t&uuml;rl&uuml; muhalefet ve itaatsizlik g&uuml;nah[12] ve ıstılah anlamıyla (su&ccedil; ve g&uuml;nah) itaatsizlik değildir. İnsan şefkatli bir nasihat edicinin s&ouml;zlerine kulak vermediğinden ve yaşamda meşakkat ve zahmet ile karşılaştığında da buna yanlışlık denir. Aynı şekilde yaşamda yanlışlık yapmak Rabbin y&uuml;k&uuml;ml&uuml;l&uuml;k emirlerine karşı gelmeye &ouml;zg&uuml; değildir. İnsan irşat y&ouml;n&uuml; bulunan ve tavsiye ve &ouml;nerme boyutu olan daha b&uuml;y&uuml;k bir emre kulak vermediğinde ve bir takım zararlarla karşılaştığında da sapma ve isyan s&ouml;zc&uuml;ğ&uuml; kullanılır.[13] Bu ayetler aracılığıyla peygamberlerin vahiy bildirimi dışında masum olmadıklarına dair &ouml;ne s&uuml;r&uuml;len delillere başka yanıtlar da verilmiştir.[14] &Ouml;zetle bizim inancımıza g&ouml;re peygamberler hi&ccedil;bir farzı terk etmez ve harama bulaşmazlar; zira bu onların masum oluşlarıyla &ccedil;elişir.&nbsp; Ama onlar &uuml;st&uuml;n bir emri yani m&uuml;stehap bir ameli terk edebilir ve aynı şekilde mekruh bir fiili işleyebilirler. Onların yakınlık makamı en &uuml;st derece olduğundan kendilerinin affedilme istekleri kendi &uuml;st&uuml;n derecelerinden d&uuml;şmemeleri ve daha alt bir mertebeye inmemeleri i&ccedil;indir. Bu onlar i&ccedil;in &ccedil;ok zordur. Zira her kim bir dereceden aşağı inerse ve bunun neticesinde bir azap ile karşılaşmasa bile bu kendisi i&ccedil;in &ccedil;ok zor olacaktır.[15]\r\n\r\n\r\n	2. Biz senden &ouml;nce de, memleketler halkından ancak kendilerine vahyettiğimiz birtakım erkekleri peygamber olarak g&ouml;nderdik. Yery&uuml;z&uuml;nde dolaşıp da, kendilerinden &ouml;nce gelenlerin akıbetlerinin nasıl olduğuna bakmadılar mı? Elbette ahiret yurdu Allah&rsquo;a karşı gelmekten sakınanlar i&ccedil;in daha iyidir. H&acirc;l&acirc; aklınızı kullanmıyor musunuz? Nihayet peygamberler &uuml;mitlerini kesecek h&acirc;le gelip yalanlandıklarını d&uuml;ş&uuml;nd&uuml;kleri sırada, onlara yardımımız geldi de, b&ouml;ylece dilediğimiz kimseler kurtuluşa erdirildi. Azabımız ise, su&ccedil;lular topluluğundan geri &ccedil;evrilemez.[16]\r\n\r\n\r\n	Peygamberlerin masum olmadığına inananlar bu ayet (110) ile onların masum olmadığına dair delil getirmişlerdir; zira onlar ş&ouml;yle demektedir: &ldquo;وَظَنُّوا أَنَّهُمْ قَدْ کُذِبُوا&rdquo; tabirindeki zamirler &ldquo;الرسل&rdquo; s&ouml;zc&uuml;ğ&uuml;ne d&ouml;nmektedir. B&ouml;yle bir durumda ayetin mefhumu ş&ouml;yle olacaktır: Resuller ve ilahi nebiler kendi kavimlerini uyarmış ancak kavimleri kendilerine sert bir şekilde karşı koymuştur. Bu peygamberler kendi kavimlerini davet etmeye devam etmiş ve halk da aynı şekilde inat&ccedil;ılık yapmıştır; onlar kavimlerini Allah&rsquo;ın azabıyla korkutmuş ama kavimleri onların &ccedil;ağrılarını kabul etmemiştir. Netice peygamberler kendi kavimlerinin iman etmesinden &uuml;mitsiz olmuştur (veya &uuml;mitsiz olmaya yaklaşmışlardır). Peygamberler, Allah&rsquo;ın m&uuml;minlere yardım geleceği ve k&acirc;firlerin helak ve yok edileceğine dair bildirdiği şeylerden kuşku duymaya başlamışlardır; yani bu &ldquo;وَظَنُّوا أَنَّهُمْ قَدْ کُذِبُوا&rdquo;ayetinin i&ccedil;eriğidir. Dolayısıyla y&uuml;ce Allah&rsquo;a y&ouml;nelik b&ouml;yle bir sanıda bulunmak yanlış bir inan&ccedil;tır ve masumluk ile bağdaşmamaktadır.[17] Elbette bu şahıslar ayeti şerifedeki konuyu Hz. Peygamber-i Ekrem&rsquo;de (s.a.a) d&acirc;hil olmak &uuml;zere t&uuml;m peygamberlere uyarlamaktadırlar. Peygamberleri sadece vahiy almada masum bilmektedirler.\r\n\r\n\r\n	Bu istidlalin cevabı: Ayetin zahiri ile uyuşan ve bağdaşan cevaplardan biri şudur: Ayet-i şerifedeki belirtilen sanı peygamberlerin kalplerine gelen, t&uuml;m varlık ve akıllarıyla idrak ettikleri ve sonra dile getirdikleri kalbi bir olgu değildir. İnsanın kalbine gelen, dile getirmesine neden olan ve kendisi i&ccedil;in d&uuml;ş&uuml;nsel ve ameli zararlar meydana getiren diğer sanılar gibi değildir. Bilakis bundan kastedilen şey şudur: K&acirc;firlerin peygamberler i&ccedil;in meydana getirdiği zor ve acı hadiselerin boyutu &ccedil;ok b&uuml;y&uuml;kt&uuml;r ve bu peygamberlerin tekvini bir dil ile vaat edilen yardım ve desteğin doğru olmadığını yansıtmasına neden olmuştur; yardım ve destek i&ccedil;in ilahi vaadin yalan bir vaat olduğunu sanan kimseler ile kendilerini kuşatmış zor ve acı olay ve hadiseler nedeniyle ilk başta ilahi vaatten bir haber ve eser olmadığı d&uuml;ş&uuml;ncesine kapılan kimseler arasında fark vardır.[18]\r\n\r\n\r\n	&nbsp;---------\r\n\r\n\r\n	[1] Subhani, Cafer, El- İlahiyat, c. 3, s. 165.\r\n\r\n\r\n	[2] Tefsiru&rsquo;l-Alusi, Taha Suresi,121. Ayetin a&ccedil;ılaması: &laquo; نعم لا اشکال فیه على ما قاله القاضی أبو بکر من أنه لا یمتنع عقلاً ولا سمعاً أن یصدر من النبی علیه السلام قبل نبوته معصیة مطلقاً &raquo;.\r\n\r\n\r\n	[3] Subhani, Cafer, El- İlahiyat, c. 3, s. 183.\r\n\r\n\r\n	[4] Subhani, Cafer, El- İlahiyat, c. 3, s. 189 &ndash; 189.\r\n\r\n\r\n	[5] Ahmet bin Abdu&rsquo;l Halim bin Teymiye, El- HaraniEbu&rsquo;l Abbas, Minhacu&rsquo;sSunne En- Nebeviye, Tahkik: Dr. Muhammed Reşat Salim, c. 7, s 85, Mısır, M&uuml;essese-i Kurtube, 1406, &ccedil;apı evvel; Camiu&rsquo;rResailliibniTeymiye, Reşat Salim, Bahş &ldquo;El- Mecmuati&rsquo;s Saniye&rdquo;, BahsGuluvu&rsquo;ş Şia fi Bahsi&rsquo;l İsme: وَادعوا عصمتهم من صَغِیر الذُّنُوب وکبیرها وَغیر ذَلِک وَادعوا ذَلِک فِی الْأَنْبِیَاء أَیْضا لأَنهم أفضل من الْأَئِمَّة؛ و همچنین: در بحث &laquo; مذهب السلف و اهل السنة هو القول بتوبة الانبیاء&raquo; و همچنین در بحث &laquo; بطلَان القَوْل بعصمة الْأَنْبِیَاء من التَّوْبَة من الذُّنُوب&raquo;.\r\n\r\n\r\n	[6] Camiu&rsquo;rResailliibniTeymiye, Reşat Salim, Bahş &ldquo;El- Mecmuatu&rsquo;lUvla&rdquo;, Bahs&ldquo;La İsmete liehedinbagde&rsquo;r Resul&rdquo; ve &ldquo;Mezhebu&rsquo;s Selef ve Ehlisunnehuve&rsquo;lGovlbitevbeti&rsquo;l Enbiya&rdquo; ve &ldquo;Butlani&rsquo;lGovlbiismeti&rsquo;l Enbiya mine&rsquo;tTevbeti ve mine&rsquo;zZunub&rdquo;.\r\n\r\n\r\n	[7] Taha Suresi, 121. ayet: (فَأَکَلا مِنْها فَبَدَتْ لَهُما سَوْآتُهُما وَ طَفِقا یَخْصِفانِ عَلَیْهِما مِنْ وَرَقِ الْجَنَّةِ وَ عَصى&rlm; آدَمُ رَبَّهُ فَغَوى&rlm; ).\r\n\r\n\r\n	[8] Subhani, Cafer, Mefahimu&rsquo;l Kur&rsquo;an, c. 5, s. 119.\r\n\r\n\r\n	[9] Bu eleştiriye cevap vermek i&ccedil;in aşağıdaki yanıtlara da m&uuml;racaat edebilirsiniz: &nbsp;\r\n\r\n\r\n	Soru 203 (Site: 1114) (&Acirc;dem Havva&rsquo;nın G&uuml;nahı), Soru 4438 (Site: 4808) (Hz. &Acirc;dem&rsquo;in Hatası), Ve peygamberlerin masumluğuyla ilgili yanıtlar.\r\n\r\n\r\n	[10] Taha Suresi, 117 -118. ayet:&nbsp; (فقلنا یا آدم إنّ هذا عدوّ لک و لزوجک فلایخرجنکما من الجنّة فتشقی ، إنّ لک الا تجوع فیها و لاتعری، و انک لاتظمؤا فیها و لاتضحی).\r\n\r\n\r\n	[11]Bakara Suresi, 36. ayet:( فأزلّهما الشیطن).\r\n\r\n\r\n	[12] Taha Suresi, 121. ayet: ( و عصی ءادم ربّه فغوی ).\r\n\r\n\r\n	[13] Subhani, Cafer, Mefahimu&rsquo;l Kur&rsquo;an, c. 5, s. 122 &ndash; 126; Tabatabai, Seyyid Muhammed H&uuml;seyin, Tefsiri El- Mizan, terc&uuml;me Musevi HamedaniSeyyid Muhammed Bakır, c. 14, s. 306 &ndash; 309, Defteri İntişaratı İslamiyi camiayı m&uuml;derrisini hovzei ilmiyeyi Kum, &ccedil;apı pencum, 1374 h.ş; MekarimŞirazi, Nasır, Tefsiri Numune, c. 13, s. 323 &ndash; 324, Daru&rsquo;lKutubu&rsquo;l İslamiye, Tahran, &ccedil;apı evvel, 1374 h.ş; Terc&uuml;meyi Mecmeu&rsquo;l Beyan fi Tefsiri&rsquo;l Kur&rsquo;an, c. 1, s. 133 &ndash; 137, ba terc&uuml;meyi m&uuml;terciman, İntişaratıFerahani, Tahran, &ccedil;apı evvel, 1370 h.ş.\r\n\r\n\r\n	[14] Tabatabai, Seyyid Muhammed H&uuml;seyin, Tefsiri El- Mizan, terc&uuml;me Musevi HamedaniSeyyid Muhammed Bakır, c. 14, s. 309.\r\n\r\n\r\n	[15] Terc&uuml;meyi Mecmeu&rsquo;l Beyan fi Tefsiri&rsquo;l Kur&rsquo;an, c. 18, s. 33.\r\n\r\n\r\n	[16] Yusuf Suresi, 109 - 110. ayet:( وَ ما أَرْسَلْنا مِنْ قَبْلِکَ إِلاَّ رِجالاً نُوحی&rlm; إِلَیْهِمْ مِنْ أَهْلِ الْقُرى&rlm; أَ فَلَمْ یَسیرُوا فِی الْأَرْضِ فَیَنْظُرُوا کَیْفَ کانَ عاقِبَةُ الَّذینَ مِنْ قَبْلِهِمْ وَ لَدارُ الْآخِرَةِ خَیْرٌ لِلَّذینَ اتَّقَوْا أَ فَلا تَعْقِلُونَ &laquo;109&raquo; حَتَّى إِذَا اسْتَیْأَسَ الرُّسُلُ وَ ظَنُّوا أَنَّهُمْ قَدْ کُذِبُوا جاءَهُمْ نَصْرُنا فَنُجِّیَ مَنْ نَشاءُ وَ لا یُرَدُّ بَأْسُنا عَنِ الْقَوْمِ الْمُجْرِمینَ &laquo;110&raquo;).\r\n\r\n\r\n	[17] Subhani, Cafer, Mefahimu&rsquo;l Kur&rsquo;an, c. 5, s. 97&ndash;98.\r\n\r\n\r\n	[18] Subhani, Cafer, Mefahimu&rsquo;l Kur&rsquo;an, c. 5, s. 101-104.');
INSERT INTO `ftcwg_islamquest_qt_tr_tr` VALUES (113,'tr117','<div class=\"quest-content\" id=\"A3_1\" style=\"display: block;\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Dinsel &ouml;ğretiler esasınca biz meleklerin kendilerine verilmiş g&ouml;revler doğrultusunda hareket ederken hi&ccedil;bir sapma ve itaatsizlik sergilemediklerine inanırız. Y&uuml;ce Allah melekleri nitelerken ş&ouml;yle buyurmaktadır: Onlar asla Allah&rsquo;ın buyruğuna muhalefet etmezler ve emredildikleri şeyi (k&acirc;mil bir şekilde) yerine getirirler; yani melekler ilahi emir ve buyrukları kabul eder ve onlara bağlı kalırlar. Bu esas uyarınca onlar arasında bir ihtilafın olmaması gerektiği apa&ccedil;ıktır. Bu nedenle melekler arasında tartışma ve &ccedil;ekişme olmaz; konuşma, diyalog, sorma ve cevaplama ger&ccedil;ekleşir. Soruda belirtilen rivayetin delalet ve senet a&ccedil;ısından problemi bulunmaktadır; zira rical kitaplarımızda bu ravilerin (Ahmed b. Abdullah, Abdullah b. Muhammed b. Abbasi, Hamad b. Selma, A&rsquo;gmaş ve Ziyad b. Vehep) &ccedil;oğunun g&uuml;venilirliği onaylanmamış ve kendileri teyit edilmemiştir. Bu hadis d&ouml;rt kitap da d&acirc;hil olmak &uuml;zere hi&ccedil;bir muteber hadis kitabında yer almamaktadır. Sadece Şeyh Mufid&rsquo;in İhtisas kitabında ve Allame Meclisinin Biharu&rsquo;l Envar&rsquo;ında yer almaktadır. Buna ek olarak hadisin orijinalinde yer alan ve melekler hakkında kullanılan &ldquo;teşacur&rdquo; kelimesi genellikle kavga ve &ccedil;ekişme anlamında kullanılır ve biz melekler hakkında bu hususun doğru olmadığını belirttik. Neticede rical ve hadis ilmi kaideleri esasınca belirtilen rivayetin muteber oluşuna h&uuml;kmetmek m&uuml;mk&uuml;n değildir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Soru iki b&ouml;l&uuml;m halinde belirtilmiştir ve biz tam ve k&acirc;mil bir şekilde yanıtlamak i&ccedil;in onu birka&ccedil; b&ouml;l&uuml;me taksim ediyoruz:</p>\r\n\r\n<p>\r\n	1. Melekler masum ve nefsani arzulardan arı olmaları nedeniyle onlar arasında bir tartışma ve &ccedil;ekişmenin olması m&uuml;mk&uuml;n m&uuml;d&uuml;r?</p>\r\n\r\n<p>\r\n	Dinsel &ouml;ğretiler esasınca biz meleklerin kendilerine devredilen işlerde hi&ccedil;bir sapma ve itaatsizlik g&ouml;stermediklerine inanırız. Y&uuml;ce Allah melekleri nitelerken ş&ouml;yle buyurmaktadır: Ey iman edenler! Kendinizi ve ailenizi, yakıtı insanlar ve taşlar olan ateşten koruyun. O ateşin başında gayet katı, &ccedil;etin, Allah&rsquo;ın kendilerine verdiği emirlere karşı gelmeyen ve kendilerine emredilen şeyi yapan melekler vardır.[1] Yani melekler ilahi emir ve buyrukları kabul eder ve onlara bağlı kalırlar.[2] Elbette meleklerin itaat etmesi ve itaatsizlik g&ouml;stermemesi teşrii değil bir t&uuml;r tekvini itaattir. Tekvini itaat her zaman mevcuttur ve başka bir ifadeyle onlar ilahi buyrukları iradi bir şekilde b&uuml;y&uuml;k bir eğilim ve temay&uuml;l g&ouml;stererek yerine getirecek şekilde yaratılmışlardır.[3] Meleklerin masumiyeti hakkında daha fazla bilgi edinmek i&ccedil;in 1740 sayılı soruya (Site: 2139) (Meleklerin masumiyeti) m&uuml;racaat edebilirsiniz. Meleklerin y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml; de biz insanların y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml; gibi değildir&hellip; Onlar temiz ve nur bir &ouml;ze sahip olup Allah&rsquo;ın irade ettiği bir şeyden başka hi&ccedil;bir şeyi irade etmezler ve Allah&rsquo;ın kendilerini g&ouml;revlendirdiği işleri yapmaktan başka bir iş yapmazlar. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: Onlar Allah&rsquo;tan &ouml;nce s&ouml;z s&ouml;ylemezler ve hep O&rsquo;nun emriyle iş g&ouml;r&uuml;rler.[4] Bu nedenle melekler &acirc;leminde ceza ve &ouml;d&uuml;l, sevap ve g&uuml;nah bulunmamaktadır. Ger&ccedil;ekte melekler teşrii emir ve yasakları değil, tekvini y&uuml;k&uuml;ml&uuml;l&uuml;kleri yerine getirmekle y&uuml;k&uuml;ml&uuml;d&uuml;rler. Onların tekvini y&uuml;k&uuml;ml&uuml;l&uuml;kleri de kendi aralarında bulunan derece farklılığı nedeniyle muhteliftir.[5] Bu esas uyarınca meleklerin birbirleri ile ihtilaf taşımaması gerektiği &ccedil;ok a&ccedil;ıktır.</p>\r\n\r\n<p>\r\n	2. Melekler arasında eğilim ve g&ouml;r&uuml;ş farklılığı olması m&uuml;mk&uuml;n m&uuml;d&uuml;r?</p>\r\n\r\n<p>\r\n	Yukarıda belirtilen hususlara binaen melekler arasında kesinlikle tartışma ve &ccedil;ekişme manasında bir ihtilaf mevcut değildir. Bir olasılıkla eğilimler hususunda onlar arasında ihtilaf ve farklılık olacağı s&ouml;ylenebilir. Y&uuml;ce Allah Kur&rsquo;an&rsquo;da son peygamber tarafından ş&ouml;yle buyurmaktadır: &ldquo;Aralarında tartıştıkları sırada, y&uuml;ce topluluğa (ileri gelen melekler topluluğuna) dair benim hi&ccedil;bir bilgim yoktu.&rdquo;[6] &Ccedil;ok a&ccedil;ık olduğu &uuml;zere eğer ayetin orijinalinde ge&ccedil;en &ldquo;ihtisam&rdquo; (g&ouml;r&uuml;ş ayrılığı) eğer hadislerden de[7] istifade edildiği &uuml;zere tartışma ve &ccedil;ekişme olmayıp[8] kendi aralarında konuşmaları, diyalog kurmaları ve soru sorup cevap vermeleri ise, bu bizim iddiamızı destekler.[9]</p>\r\n\r\n<p>\r\n	3. Melekler ruh ve insanlar ise cisim (ve ruh) olması nedeniyle bu husus nasıl ger&ccedil;ekleşebilir?</p>\r\n\r\n<p>\r\n	Dini ve Kur&rsquo;an &ouml;ğretileri esasınca her ne kadar melekler ruh olsa da ilahi izinle değişik suretlere ve insan şekline bile b&uuml;r&uuml;nebilecek bir g&uuml;ce sahiptirler. &Ouml;rnek:</p>\r\n\r\n<p>\r\n	A. Ehlis&uuml;nnet ve Şia&rsquo;nın hadis ve tefsir kaynaklarında bulunan değişik rivayetler esasınca Cebrail (a.s) Dahiyyeyi Kelbi suretinde Hz. Peygamberin (s.a.a) yanına gelirdi.[10]</p>\r\n\r\n<p>\r\n	B. Sınamak i&ccedil;in Davut&rsquo;a (a.s) nazil olan melekler iki insan şekline b&uuml;r&uuml;nm&uuml;şt&uuml;. Onlar birbirleri ile ihtilaf ettiklerini g&ouml;stermekte ve Davud&rsquo;un (a.s) onlar arasında yargıda bulunması i&ccedil;in onun yanına geldiklerini yansıtmaktaydılar.[11]</p>\r\n\r\n<p>\r\n	C. İbrahim (a.s) ve Lut&rsquo;a (a.s) nazil olan melekler misafir sıfatıyla onların yanına gelmişti.[12]</p>\r\n\r\n<p>\r\n	D. &ldquo;Harut&rdquo; ve &ldquo;Marut&rdquo; iki melek olup sihri iptal etme gayesiyle sihir yapma yolunu halka &ouml;ğretmek i&ccedil;in nazil olmuşlardı.[13]</p>\r\n\r\n<p>\r\n	Belirtilen &ouml;nc&uuml;llere binaen insanın melekler arasındaki g&ouml;r&uuml;ş ayrılığını (bunun ger&ccedil;ekleşmesi durumunda) gidermek i&ccedil;in onların yanına gitmesi ve ihtilafı gidermesi hususunda hi&ccedil;bir engel ve sakınca bulunmamaktadır. Nitekim insan ilk yaratıldığı zaman varlıkların isimlerini (sırlarını) meleklere bildirmiştir![14]</p>\r\n\r\n<p>\r\n	Bundan dolayı başka bir k&acirc;mil insanın onların arasına gitmesinin ve yargı&ccedil; sıfatıyla onlara bir şeyler &ouml;ğretmesinin ve onlar arasında yargıda bulunmasının bir engeli bulunmamaktadır. B&uuml;t&uuml;n bunlar meselenin olasılıkla ilgili boyutudur, lakin b&ouml;yle bir şeyin ger&ccedil;ekleşip ger&ccedil;ekleşmediği hususunda kesin bir delil mevcut değildir.</p>\r\n\r\n<p>\r\n	Hadisin Delalet Ve Senet A&ccedil;ısından İncelenmesi</p>\r\n\r\n<p>\r\n	Ahmet b. Abdullah, Abdullah b. Muhammed İsa&rsquo;dan, Abdullah b. Muhammed İsa Hammad b. Selma&rsquo;dan,&nbsp; Hammad b. Selma A&rsquo;gmaş&rsquo;tan ve A&rsquo;gmaş Ziyad b. Veheb&rsquo;ten aktardığı &uuml;zere Abdullah b. Mesut ş&ouml;yle demiştir: Fatıma&rsquo;nın (s.a) yanına vardım ve eşin nerededir diye sordum. Fatıma (s.a), Cebrail (a.s) onu g&ouml;ğe &ccedil;ıkardı dedi. Ben ni&ccedil;in diye sordum. Kendisi bir grup melek bir mesele hakkında birbirleri ile tartışmış, Allah&rsquo;tan insanlardan birinin kendileri hakkında aralarında hakemlik etmesini istemiş, y&uuml;ce Allah kendiniz se&ccedil;iniz diye buyurmuş ve onlar da Ali bin Ebu Talib&rsquo;i (a.s) se&ccedil;mişlerdir.[15] Bu hadis senet ve delalet a&ccedil;ısından bir takım problemler taşımaktadır.</p>\r\n\r\n<p>\r\n	Delalet A&ccedil;ısından</p>\r\n\r\n<p>\r\n	Hadisin orijinalinde melekler hakkında kullanılan &ldquo;teşac&uuml;r&rdquo; kelimesi genellikle kavga ve &ccedil;ekişme manasındadır[16] ve biz daha &ouml;nce melekler hakkında bu meselenin doğru olmadığını belirttik. Bu y&uuml;zden bu hadisin s&ouml;z konusu iddiaya d&ouml;n&uuml;k hi&ccedil;bir delaleti bulunmamaktadır. Hatta zayıftır ve itibardan yoksundur.</p>\r\n\r\n<p>\r\n	Hadisin Senet Kritiği</p>\r\n\r\n<p>\r\n	1. Bizim rical kitaplarımızda belirtilen rivayetin zikredilen senet silsilesi mevcut değildir ve buna ek olarak bu ravilerin g&uuml;venilirlikleri onaylanmamış ve kendileri teyit edilmemiştir.[17]</p>\r\n\r\n<p>\r\n	2.&nbsp; Bu hadis d&ouml;rt kitap da d&acirc;hil olmak &uuml;zere hi&ccedil;bir muteber hadis kitabında yer almamaktadır. Sadece Şeyh Mufid&rsquo;in İhtisas kitabında ve Allame Meclisinin Biharu&rsquo;l-Envar&rsquo;ında nakledilmiştir. Elbette Meclisi&rsquo;de hadisi İhtisas&rsquo;tan nakletmiştir. Neticede rical ve hadis ilmi kaideleri esasınca belirtilen rivayetin muteber olduğuna h&uuml;kmetmek m&uuml;mk&uuml;n değildir.</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Tahrim Suresi, 6. ayet.</p>\r\n\r\n<p>\r\n	[2] Fahru&rsquo;d Din Razi, Ebu Abdullah Muhammed bin &Ouml;mer, Mefatihu&rsquo;l Gayb, c. 30, s. 573, Naşir: Daru İhyau&rsquo;t Turas&rsquo;ıl Arabi, Beyrut, &ccedil;apı sevvum, 1420 h.k.</p>\r\n\r\n<p>\r\n	[3] Mekarim Şirazi, Nasır, Tefsiri Numune, c. 24, s. 288.</p>\r\n\r\n<p>\r\n	[4] Enbiya Suresi, 27. ayet.</p>\r\n\r\n<p>\r\n	[5] Tabatabai, Muhammed H&uuml;seyin, Terc&uuml;me El- Mizan, Musevi Hamedani, Seyyid Muhammed Bakır, c. 19, s. 561 &ndash; 562, Naşir: Defteri Tebligatı İslamiyi Camiayı Muderrsini hovzei ilmiyeyi Kum, Kum, &ccedil;apı pencum, 1374 h.ş.</p>\r\n\r\n<p>\r\n	[6] Sad Suresi, 69. ayet.</p>\r\n\r\n<p>\r\n	[7] Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c. 18, s. 375, M&uuml;essese-i El- Vefa, Beyrut L&uuml;bnan, 1404 h.k.</p>\r\n\r\n<p>\r\n	Hz. Peygamber (s.a.a) yarenlerinden birine yukarıdaki melekelerin ne hakkında konuştuklarını ve diyalog kurduklarını biliyor musun diye sorar ve bu sahabe hayır der. Bunun &uuml;zerine Hz. Peygamber (s.a.a) ş&ouml;yle buyurur: &ldquo;Onlar, kefaret (g&uuml;nahları telafi eden filler) ve dereceler (insanın derecelerini artıran şeyler) hakkında konuşurlar. Kefaret, kış soğuğunda &ccedil;ok suyla abdest almak, cemaat namazına gitmek ve bir namazdan sonra başka bir namazı beklemektir. Dereceler ise &ccedil;ok selam vermek, yemek vermek ve insanlar uyurken geceleyin namaz kılmaktır.&rdquo;</p>\r\n\r\n<p>\r\n	[8] Mekarim Şirazi, Nasır, Tefsiri Numune, c. 19, s. 333.</p>\r\n\r\n<p>\r\n	[9] Elbette burada da bir&ccedil;ok kimse kastedilen şeyin meleklerin kendileriyle değil, Allah ile konuşması olduğuna inanır. Daha fazla bilgi edinmek i&ccedil;in ilgili ayetin tefsirlerine m&uuml;racaat ediniz.</p>\r\n\r\n<p>\r\n	[10] Kuleyni Muhammed bin Yaku, Kafi, c&ccedil; 2, s. 587, Daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran, 1365 h.ş; Sahihi Muslim (2451), http://www.al-islam.com, Mektebtu&rsquo;ş Şamile sitesi; Tefsiri İbni Kesir, c. 6, s. 406, Ebu&rsquo;l Fida İsmail bin &Ouml;mer bin Kesir El- Kurşi Ed- Demeşki, Tefsiri Kur&rsquo;an-i&rsquo;l Azim, Naşir: Daru Tayyibe Li&rsquo;n Nwşr ve&rsquo;t Tevzii, &ccedil;apı dovvum, 1420 h.k, 1999 m.</p>\r\n\r\n<p>\r\n	[11] Sad Suresi, 24. ayet.</p>\r\n\r\n<p>\r\n	[12] Hud Suresi, 62 - 83. ayet.</p>\r\n\r\n<p>\r\n	[13] Bakara Suresi, 102. ayet.</p>\r\n\r\n<p>\r\n	[14] Bakara Suresi, 33. Ayet; Allah, ş&ouml;yle dedi: &ldquo;Ey &Acirc;dem! Onlara bunların isimlerini s&ouml;yle.&rdquo; &Acirc;dem, meleklere onların isimlerini bildirince Allah, &ldquo;Size, g&ouml;klerin ve yerin gaybını ş&uuml;phesiz ki ben bilirim, yine a&ccedil;ığa vurduklarınızı da, gizli tuttuklarınızı da ben bilirim demedim mi?&rdquo; dedi.</p>\r\n\r\n<p>\r\n	[15] Şeyh Mufit, El- İhtisas, c. 213, İntişaratı Kongreyi Cihani Şeyh Mufit Kum, 1413 h.k.</p>\r\n\r\n<p>\r\n	[16] Tureyhi, Mucmeu&rsquo;l Beyan, c. 3, s. 343, Naşir: Kitapfuruşiyi Murtezevi, Tahran, &ccedil;apı sevvum, 1375 h.ş.</p>\r\n\r\n<p>\r\n	[17] Rical kitaplarında &ldquo;Ahmed b. Abdullah, Abdullah b. Muhammed Abesi, Hamad b. Seleme, A&rsquo;maş ve Ziyad b. Veheb&rdquo; adlarına bakınız.</p>\r\n','Dinsel &ouml;ğretiler esasınca biz meleklerin kendilerine verilmiş g&ouml;revler doğrultusunda hareket ederken hi&ccedil;bir sapma ve itaatsizlik sergilemediklerine inanırız. Y&uuml;ce Allah melekleri nitelerken ş&ouml;yle buyurmaktadır: Onlar asla Allah&rsquo;ın buyruğuna muhalefet etmezler ve emredildikleri şeyi (k&acirc;mil bir şekilde) yerine getirirler; yani melekler ilahi emir ve buyrukları kabul eder ve onlara bağlı kalırlar. Bu esas uyarınca onlar arasında bir ihtilafın olmaması gerektiği apa&ccedil;ıktır. Bu nedenle melekler arasında tartışma ve &ccedil;ekişme olmaz; konuşma, diyalog, sorma ve cevaplama ger&ccedil;ekleşir. Soruda belirtilen rivayetin delalet ve senet a&ccedil;ısından problemi bulunmaktadır; zira rical kitaplarımızda bu ravilerin (Ahmed b. Abdullah, Abdullah b. Muhammed b. Abbasi, Hamad b. Selma, A&rsquo;gmaş ve Ziyad b. Vehep) &ccedil;oğunun g&uuml;venilirliği onaylanmamış ve kendileri teyit edilmemiştir. Bu hadis d&ouml;rt kitap da d&acirc;hil olmak &uuml;zere hi&ccedil;bir muteber hadis kitabında yer almamaktadır. Sadece Şeyh Mufid&rsquo;in İhtisas kitabında ve Allame Meclisinin Biharu&rsquo;l Envar&rsquo;ında yer almaktadır. Buna ek olarak hadisin orijinalinde yer alan ve melekler hakkında kullanılan &ldquo;teşacur&rdquo; kelimesi genellikle kavga ve &ccedil;ekişme anlamında kullanılır ve biz melekler hakkında bu hususun doğru olmadığını belirttik. Neticede rical ve hadis ilmi kaideleri esasınca belirtilen rivayetin muteber oluşuna h&uuml;kmetmek m&uuml;mk&uuml;n değildir.','&nbsp;Soru iki b&ouml;l&uuml;m halinde belirtilmiştir ve biz tam ve k&acirc;mil bir şekilde yanıtlamak i&ccedil;in onu birka&ccedil; b&ouml;l&uuml;me taksim ediyoruz:\r\n\r\n\r\n	1. Melekler masum ve nefsani arzulardan arı olmaları nedeniyle onlar arasında bir tartışma ve &ccedil;ekişmenin olması m&uuml;mk&uuml;n m&uuml;d&uuml;r?\r\n\r\n\r\n	Dinsel &ouml;ğretiler esasınca biz meleklerin kendilerine devredilen işlerde hi&ccedil;bir sapma ve itaatsizlik g&ouml;stermediklerine inanırız. Y&uuml;ce Allah melekleri nitelerken ş&ouml;yle buyurmaktadır: Ey iman edenler! Kendinizi ve ailenizi, yakıtı insanlar ve taşlar olan ateşten koruyun. O ateşin başında gayet katı, &ccedil;etin, Allah&rsquo;ın kendilerine verdiği emirlere karşı gelmeyen ve kendilerine emredilen şeyi yapan melekler vardır.[1] Yani melekler ilahi emir ve buyrukları kabul eder ve onlara bağlı kalırlar.[2] Elbette meleklerin itaat etmesi ve itaatsizlik g&ouml;stermemesi teşrii değil bir t&uuml;r tekvini itaattir. Tekvini itaat her zaman mevcuttur ve başka bir ifadeyle onlar ilahi buyrukları iradi bir şekilde b&uuml;y&uuml;k bir eğilim ve temay&uuml;l g&ouml;stererek yerine getirecek şekilde yaratılmışlardır.[3] Meleklerin masumiyeti hakkında daha fazla bilgi edinmek i&ccedil;in 1740 sayılı soruya (Site: 2139) (Meleklerin masumiyeti) m&uuml;racaat edebilirsiniz. Meleklerin y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml; de biz insanların y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml; gibi değildir&hellip; Onlar temiz ve nur bir &ouml;ze sahip olup Allah&rsquo;ın irade ettiği bir şeyden başka hi&ccedil;bir şeyi irade etmezler ve Allah&rsquo;ın kendilerini g&ouml;revlendirdiği işleri yapmaktan başka bir iş yapmazlar. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: Onlar Allah&rsquo;tan &ouml;nce s&ouml;z s&ouml;ylemezler ve hep O&rsquo;nun emriyle iş g&ouml;r&uuml;rler.[4] Bu nedenle melekler &acirc;leminde ceza ve &ouml;d&uuml;l, sevap ve g&uuml;nah bulunmamaktadır. Ger&ccedil;ekte melekler teşrii emir ve yasakları değil, tekvini y&uuml;k&uuml;ml&uuml;l&uuml;kleri yerine getirmekle y&uuml;k&uuml;ml&uuml;d&uuml;rler. Onların tekvini y&uuml;k&uuml;ml&uuml;l&uuml;kleri de kendi aralarında bulunan derece farklılığı nedeniyle muhteliftir.[5] Bu esas uyarınca meleklerin birbirleri ile ihtilaf taşımaması gerektiği &ccedil;ok a&ccedil;ıktır.\r\n\r\n\r\n	2. Melekler arasında eğilim ve g&ouml;r&uuml;ş farklılığı olması m&uuml;mk&uuml;n m&uuml;d&uuml;r?\r\n\r\n\r\n	Yukarıda belirtilen hususlara binaen melekler arasında kesinlikle tartışma ve &ccedil;ekişme manasında bir ihtilaf mevcut değildir. Bir olasılıkla eğilimler hususunda onlar arasında ihtilaf ve farklılık olacağı s&ouml;ylenebilir. Y&uuml;ce Allah Kur&rsquo;an&rsquo;da son peygamber tarafından ş&ouml;yle buyurmaktadır: &ldquo;Aralarında tartıştıkları sırada, y&uuml;ce topluluğa (ileri gelen melekler topluluğuna) dair benim hi&ccedil;bir bilgim yoktu.&rdquo;[6] &Ccedil;ok a&ccedil;ık olduğu &uuml;zere eğer ayetin orijinalinde ge&ccedil;en &ldquo;ihtisam&rdquo; (g&ouml;r&uuml;ş ayrılığı) eğer hadislerden de[7] istifade edildiği &uuml;zere tartışma ve &ccedil;ekişme olmayıp[8] kendi aralarında konuşmaları, diyalog kurmaları ve soru sorup cevap vermeleri ise, bu bizim iddiamızı destekler.[9]\r\n\r\n\r\n	3. Melekler ruh ve insanlar ise cisim (ve ruh) olması nedeniyle bu husus nasıl ger&ccedil;ekleşebilir?\r\n\r\n\r\n	Dini ve Kur&rsquo;an &ouml;ğretileri esasınca her ne kadar melekler ruh olsa da ilahi izinle değişik suretlere ve insan şekline bile b&uuml;r&uuml;nebilecek bir g&uuml;ce sahiptirler. &Ouml;rnek:\r\n\r\n\r\n	A. Ehlis&uuml;nnet ve Şia&rsquo;nın hadis ve tefsir kaynaklarında bulunan değişik rivayetler esasınca Cebrail (a.s) Dahiyyeyi Kelbi suretinde Hz. Peygamberin (s.a.a) yanına gelirdi.[10]\r\n\r\n\r\n	B. Sınamak i&ccedil;in Davut&rsquo;a (a.s) nazil olan melekler iki insan şekline b&uuml;r&uuml;nm&uuml;şt&uuml;. Onlar birbirleri ile ihtilaf ettiklerini g&ouml;stermekte ve Davud&rsquo;un (a.s) onlar arasında yargıda bulunması i&ccedil;in onun yanına geldiklerini yansıtmaktaydılar.[11]\r\n\r\n\r\n	C. İbrahim (a.s) ve Lut&rsquo;a (a.s) nazil olan melekler misafir sıfatıyla onların yanına gelmişti.[12]\r\n\r\n\r\n	D. &ldquo;Harut&rdquo; ve &ldquo;Marut&rdquo; iki melek olup sihri iptal etme gayesiyle sihir yapma yolunu halka &ouml;ğretmek i&ccedil;in nazil olmuşlardı.[13]\r\n\r\n\r\n	Belirtilen &ouml;nc&uuml;llere binaen insanın melekler arasındaki g&ouml;r&uuml;ş ayrılığını (bunun ger&ccedil;ekleşmesi durumunda) gidermek i&ccedil;in onların yanına gitmesi ve ihtilafı gidermesi hususunda hi&ccedil;bir engel ve sakınca bulunmamaktadır. Nitekim insan ilk yaratıldığı zaman varlıkların isimlerini (sırlarını) meleklere bildirmiştir![14]\r\n\r\n\r\n	Bundan dolayı başka bir k&acirc;mil insanın onların arasına gitmesinin ve yargı&ccedil; sıfatıyla onlara bir şeyler &ouml;ğretmesinin ve onlar arasında yargıda bulunmasının bir engeli bulunmamaktadır. B&uuml;t&uuml;n bunlar meselenin olasılıkla ilgili boyutudur, lakin b&ouml;yle bir şeyin ger&ccedil;ekleşip ger&ccedil;ekleşmediği hususunda kesin bir delil mevcut değildir.\r\n\r\n\r\n	Hadisin Delalet Ve Senet A&ccedil;ısından İncelenmesi\r\n\r\n\r\n	Ahmet b. Abdullah, Abdullah b. Muhammed İsa&rsquo;dan, Abdullah b. Muhammed İsa Hammad b. Selma&rsquo;dan,&nbsp; Hammad b. Selma A&rsquo;gmaş&rsquo;tan ve A&rsquo;gmaş Ziyad b. Veheb&rsquo;ten aktardığı &uuml;zere Abdullah b. Mesut ş&ouml;yle demiştir: Fatıma&rsquo;nın (s.a) yanına vardım ve eşin nerededir diye sordum. Fatıma (s.a), Cebrail (a.s) onu g&ouml;ğe &ccedil;ıkardı dedi. Ben ni&ccedil;in diye sordum. Kendisi bir grup melek bir mesele hakkında birbirleri ile tartışmış, Allah&rsquo;tan insanlardan birinin kendileri hakkında aralarında hakemlik etmesini istemiş, y&uuml;ce Allah kendiniz se&ccedil;iniz diye buyurmuş ve onlar da Ali bin Ebu Talib&rsquo;i (a.s) se&ccedil;mişlerdir.[15] Bu hadis senet ve delalet a&ccedil;ısından bir takım problemler taşımaktadır.\r\n\r\n\r\n	Delalet A&ccedil;ısından\r\n\r\n\r\n	Hadisin orijinalinde melekler hakkında kullanılan &ldquo;teşac&uuml;r&rdquo; kelimesi genellikle kavga ve &ccedil;ekişme manasındadır[16] ve biz daha &ouml;nce melekler hakkında bu meselenin doğru olmadığını belirttik. Bu y&uuml;zden bu hadisin s&ouml;z konusu iddiaya d&ouml;n&uuml;k hi&ccedil;bir delaleti bulunmamaktadır. Hatta zayıftır ve itibardan yoksundur.\r\n\r\n\r\n	Hadisin Senet Kritiği\r\n\r\n\r\n	1. Bizim rical kitaplarımızda belirtilen rivayetin zikredilen senet silsilesi mevcut değildir ve buna ek olarak bu ravilerin g&uuml;venilirlikleri onaylanmamış ve kendileri teyit edilmemiştir.[17]\r\n\r\n\r\n	2.&nbsp; Bu hadis d&ouml;rt kitap da d&acirc;hil olmak &uuml;zere hi&ccedil;bir muteber hadis kitabında yer almamaktadır. Sadece Şeyh Mufid&rsquo;in İhtisas kitabında ve Allame Meclisinin Biharu&rsquo;l-Envar&rsquo;ında nakledilmiştir. Elbette Meclisi&rsquo;de hadisi İhtisas&rsquo;tan nakletmiştir. Neticede rical ve hadis ilmi kaideleri esasınca belirtilen rivayetin muteber olduğuna h&uuml;kmetmek m&uuml;mk&uuml;n değildir.\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Tahrim Suresi, 6. ayet.\r\n\r\n\r\n	[2] Fahru&rsquo;d Din Razi, Ebu Abdullah Muhammed bin &Ouml;mer, Mefatihu&rsquo;l Gayb, c. 30, s. 573, Naşir: Daru İhyau&rsquo;t Turas&rsquo;ıl Arabi, Beyrut, &ccedil;apı sevvum, 1420 h.k.\r\n\r\n\r\n	[3] Mekarim Şirazi, Nasır, Tefsiri Numune, c. 24, s. 288.\r\n\r\n\r\n	[4] Enbiya Suresi, 27. ayet.\r\n\r\n\r\n	[5] Tabatabai, Muhammed H&uuml;seyin, Terc&uuml;me El- Mizan, Musevi Hamedani, Seyyid Muhammed Bakır, c. 19, s. 561 &ndash; 562, Naşir: Defteri Tebligatı İslamiyi Camiayı Muderrsini hovzei ilmiyeyi Kum, Kum, &ccedil;apı pencum, 1374 h.ş.\r\n\r\n\r\n	[6] Sad Suresi, 69. ayet.\r\n\r\n\r\n	[7] Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c. 18, s. 375, M&uuml;essese-i El- Vefa, Beyrut L&uuml;bnan, 1404 h.k.\r\n\r\n\r\n	Hz. Peygamber (s.a.a) yarenlerinden birine yukarıdaki melekelerin ne hakkında konuştuklarını ve diyalog kurduklarını biliyor musun diye sorar ve bu sahabe hayır der. Bunun &uuml;zerine Hz. Peygamber (s.a.a) ş&ouml;yle buyurur: &ldquo;Onlar, kefaret (g&uuml;nahları telafi eden filler) ve dereceler (insanın derecelerini artıran şeyler) hakkında konuşurlar. Kefaret, kış soğuğunda &ccedil;ok suyla abdest almak, cemaat namazına gitmek ve bir namazdan sonra başka bir namazı beklemektir. Dereceler ise &ccedil;ok selam vermek, yemek vermek ve insanlar uyurken geceleyin namaz kılmaktır.&rdquo;\r\n\r\n\r\n	[8] Mekarim Şirazi, Nasır, Tefsiri Numune, c. 19, s. 333.\r\n\r\n\r\n	[9] Elbette burada da bir&ccedil;ok kimse kastedilen şeyin meleklerin kendileriyle değil, Allah ile konuşması olduğuna inanır. Daha fazla bilgi edinmek i&ccedil;in ilgili ayetin tefsirlerine m&uuml;racaat ediniz.\r\n\r\n\r\n	[10] Kuleyni Muhammed bin Yaku, Kafi, c&ccedil; 2, s. 587, Daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran, 1365 h.ş; Sahihi Muslim (2451), http://www.al-islam.com, Mektebtu&rsquo;ş Şamile sitesi; Tefsiri İbni Kesir, c. 6, s. 406, Ebu&rsquo;l Fida İsmail bin &Ouml;mer bin Kesir El- Kurşi Ed- Demeşki, Tefsiri Kur&rsquo;an-i&rsquo;l Azim, Naşir: Daru Tayyibe Li&rsquo;n Nwşr ve&rsquo;t Tevzii, &ccedil;apı dovvum, 1420 h.k, 1999 m.\r\n\r\n\r\n	[11] Sad Suresi, 24. ayet.\r\n\r\n\r\n	[12] Hud Suresi, 62 - 83. ayet.\r\n\r\n\r\n	[13] Bakara Suresi, 102. ayet.\r\n\r\n\r\n	[14] Bakara Suresi, 33. Ayet; Allah, ş&ouml;yle dedi: &ldquo;Ey &Acirc;dem! Onlara bunların isimlerini s&ouml;yle.&rdquo; &Acirc;dem, meleklere onların isimlerini bildirince Allah, &ldquo;Size, g&ouml;klerin ve yerin gaybını ş&uuml;phesiz ki ben bilirim, yine a&ccedil;ığa vurduklarınızı da, gizli tuttuklarınızı da ben bilirim demedim mi?&rdquo; dedi.\r\n\r\n\r\n	[15] Şeyh Mufit, El- İhtisas, c. 213, İntişaratı Kongreyi Cihani Şeyh Mufit Kum, 1413 h.k.\r\n\r\n\r\n	[16] Tureyhi, Mucmeu&rsquo;l Beyan, c. 3, s. 343, Naşir: Kitapfuruşiyi Murtezevi, Tahran, &ccedil;apı sevvum, 1375 h.ş.\r\n\r\n\r\n	[17] Rical kitaplarında &ldquo;Ahmed b. Abdullah, Abdullah b. Muhammed Abesi, Hamad b. Seleme, A&rsquo;maş ve Ziyad b. Veheb&rdquo; adlarına bakınız.'),(114,'tr118','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Ehlis&uuml;nnet kitaplarında kadınların kabir ziyaretinde bulunmasının mekruh veya haram olduğunu yansıtan bir takım rivayetler mevcuttur. Lakin b&ouml;yle ziyaretlerin caiz olduğunu belirten daha g&uuml;&ccedil;l&uuml; hadislerin varlığı ve birinci grup hadislerin senet ve muhtevasındaki zayıflık, bir&ccedil;ok Ehlis&uuml;nnet &acirc;limini şer&rsquo;i şart ve durumlara riayet etmesi halinde kadınların da erkekler gibi mezarlığa gidebileceği neticesine ulaştırmıştır. Şiiler de hadis toplama ve tahlil etmedeki farklı kıstaslarına dayanarak, k&acirc;mil anlamda bunun yasak olduğuna dair bir delil g&ouml;rmemektedir. Elbette mezarlıklarda bulunmadan muhtemelen kaynaklanacak olumsuzluklardan sakınılması gerektiğine dikkat etmek gerekir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Ehlis&uuml;nnetin hadis kaynaklarında kadınların kabir ziyaretinde bulunmasını bir t&uuml;r yasaklayan birtakım hadisler mevcuttur. Amr b. As&rsquo;ın oğlu Abdullah&rsquo;ın naklettiği bu hadislerden birinin i&ccedil;eriği şudur: Biz, Hz. Peygamber (s.a.a) ile birlikte bir yolda hareket ediyorduk, aniden Hz. Peygamber (s.a.a) bizim yabancı sandığımız bir kadını g&ouml;rd&uuml;. Lakin kendisi onun tarafına gidince biz o kadının Fatıma Zehra (s.a) olduğunu anladık. Hz. Peygamber (s.a.a) ey Fatıma (s.a) neden evinden dışarı &ccedil;ıktın diye kızından sordu. Fatıma Zehra (s.a), bir aileden bir şahıs vefat etmiş idi ve ben onlar i&ccedil;in &uuml;z&uuml;ld&uuml;m ve kendilerine başsağlığı dilemek i&ccedil;in onlar ile birlikte hareket ettim diye s&ouml;yledi. Hz. Peygamber (s.a.a) mezarlığa kadar onlar ile birlikte miydin diye sordu! Fatıma (s.a), ben bu işin k&ouml;t&uuml;l&uuml;ğ&uuml; hakkında sizden duyduklarım t&uuml;m şeyler ile birlikte nasıl mezarlığa gidebilirdim diye s&ouml;yledi. Hz. Peygamber (s.a.a) bu yanıtı duyunca ş&ouml;yle buyurdu: Eğer oraya gitmiş olsaydın asla cennete giremezdin![1] Bir başka rivayette de Ebu H&uuml;reyre ş&ouml;yle nakletmektedir: Peygamber (s.a.a) s&uuml;rekli mezarlıklarda bulunan kadınlara[2] lanet etmiştir.[3] Şii mezhebinde hadis mefhumunu (diraye) ve hadisi nakleden bireyleri (rical) tanımaya d&ouml;n&uuml;k bulunan t&uuml;mel kaideler esasınca, belirtilen rivayetler her iki a&ccedil;ıdan da yani rical ve diraye bakımında kabul edilir değildir. Ehlis&uuml;nnetin bakışında da altı sahih kitabın yazarlarından biri olan Tirmizi, ikinci hadisin altına ş&ouml;yle bir not d&uuml;şm&uuml;şt&uuml;r: Bazı &acirc;limler, Hz. Peygamberin (s.a.a) sonları kabir ziyaretini caiz kıldığına ve onun onayının erkek ve kadınları i&ccedil;erdiğine inanmaktadırlar.[4] Ehlis&uuml;nnetin bir&ccedil;ok fakih ve &acirc;limleri a&ccedil;ısından ilk hadis de zayıf sayılmaktadır.[5] Ehlis&uuml;nnet kitaplarında kadınların kabir ziyaretlerinden men edilişleri hakkında bulunan diğer rivayetler, senet a&ccedil;ısından bu iki rivayetten daha g&uuml;&ccedil;l&uuml; sayılamaz. Bu hususta s&ouml;z&uuml; edilen konuların bir b&ouml;l&uuml;m&uuml;n&uuml; Ehlis&uuml;nnete eğilimli Zeydi d&uuml;ş&uuml;n&uuml;rlerden biri olan Şevkani&rsquo;nin nakliyle aktarıyoruz. Şevkani Ehlis&uuml;nnet kitaplarında nakledilmiş hadisleri ve kadınlar tarafından kabirlerin ziyaret edilmesi ile ilgili konuyu inceleyerek ş&ouml;yle demiştir: &Acirc;limlerin &ccedil;oğunluğu, fitne ve başka bir sorunun &ccedil;ıkmamasından emin olunduğu takdirde kabirlerin ziyaret edilebileceğinin caiz olduğuna fetva vermişlerdir. &Ccedil;&uuml;nk&uuml; Sahih-i M&uuml;slim&rsquo;de Ayşe&rsquo;den nakledilen bir hadis mevcuttur. Bu hadiste Ayşe, Hz. Peygamberden (s.a.a) kabirleri ziyaret ederken hangi duayı okuyayım diye sorar ve Hz. Peygamber de (s.a.a) ona bir dua &ouml;ğretir (ve onu kabirleri ziyaret etmekten men etmez.).[6] Başka bir yerde de Sahih-i Buhari&rsquo;nin nakliyle Hz. Peygamber (s.a.a) bir kabir kenarında oturan ve ağlayan bir kadına hitap etmiş ve onu kabirleri ziyaret etmekten men etmeksizin kedisine sabır ve takva tavsiye etmiştir.[7] Buna ek olarak H&acirc;kim Nişaburi, Fatıma Zehra&rsquo;nın (s.a) her hafta amcası Hz. Hamza&rsquo;nın kabrini ziyaret ettiğini, orda namaz kıldığını ve ağladığını nakletmektedir.[8]&nbsp; Ardından Ehlis&uuml;nnetin meşhur m&uuml;fessiri Kurtubi&rsquo;den ş&ouml;yle bir s&ouml;z nakleder: Bu hadisler, kabir ziyaretlerinin &ouml;l&uuml;m&uuml; hatırlatması ve bu hususta erkek ile kadın arasında bir fark bulunmaması gibi hususlar g&ouml;z &ouml;n&uuml;nde bulundurulduğunda, fitneye sebep olacak etkenlerin olmaması durumunda kadınların kabirleri ziyaret etmesinin &ouml;n&uuml;nde herhangi bir engelin olmadığı g&ouml;z&uuml;kmektedir. Şevkani, en sonda bu g&ouml;r&uuml;ş&uuml; mevcut en g&uuml;&ccedil;l&uuml; inan&ccedil; olarak değerlendirmekte ve kabullenmektedir.[9] Ehlis&uuml;nnet d&uuml;ş&uuml;n&uuml;rlerinin kitaplarına m&uuml;racaat etmeyle onlardan &ccedil;oğunun da Şevkani&rsquo;nin kitabında bulunan g&ouml;r&uuml;şe yatkın olduklarını g&ouml;zlemlemekteyiz.[10] Elbette bunun karşısında Ehlis&uuml;nnetten bir grup ve bu c&uuml;mleden olmak &uuml;zere Vahabiler kadınlar i&ccedil;in kabir ziyaretini men eden başka g&ouml;r&uuml;şlere inanır. Bu g&ouml;r&uuml;şler, onların bir numunesi cevabın başında belirtilen, senet ve yapı a&ccedil;ısından zayıflığı belli olan ve daha g&uuml;&ccedil;l&uuml; hadisler ile &ccedil;elişen hadislere inanmalarından kaynaklanır. Son olarak şu noktaya dikkat etmek gerekir: Şia rivayetleri esasınca, toplum bireylerine y&ouml;nelik insani vazifeyi eda etme gayesiyle kadınların cenazelerin defnedilmesinde, kabirlerde ve hastaları ziyaret etmede yer almaları sakınca taşımaz, hatta bu masum &ouml;nderler tarafından vurgulanmıştır. Aşağıdaki rivayete dikkat ediniz:</p>\r\n\r\n<p>\r\n	Abdullah Kahili İmam Kazım&rsquo;a (a.s) ş&ouml;yle dediğini aktarır: Eşim arkadaşlarımdan birinin eşiyle matemlere katılmaktadır ve ben her zaman o ikisini bu işten sakındırmaktayım. Bir g&uuml;n eşim bana eğer bu iş haram ise ve meşru değil ise bu merasimlere bundan sonra katılmamamız i&ccedil;in bize s&ouml;yle, lakin haram değilse neden bizim matemlere katılmamıza engel oluyorsun diye s&ouml;yledi. Eğer biz başkalarının taziyelerine gitmezsek, onlar da bizim taziyelerimize gelmez! İmam bu s&ouml;zleri duyunca yanıt olarak ş&ouml;yle buyurdu: Senin sorun toplumsal gerekler ile irtibatlıdır. Babam (İmam Sadık (a.s)) annem ve &Uuml;mm&uuml; Ferve&rsquo;yi (İmamın diğer bir eşi) her zaman Medine halkına y&ouml;nelik kendi toplumsal g&ouml;revlerini yerine getirmeleri i&ccedil;in değişik yerlere yollardı![11] Elbette hanımlar bu yer ve merasimlerdeki varlıklarının tam bir metinlik ile ger&ccedil;ekleşmesine ve sağlıklı toplumsal aktiviteler ile pek uyuşmayan girişimlerden sakınmaya &ouml;zen g&ouml;stermelidirler. Bu doğrultuda Ehlis&uuml;nnet hadis kitaplarında bulunduğu gibi Şia hadis kitaplarında da kadınları cenaze defin merasimine katılmaktan ve kabirlerde bulunmaktan men eden hadislerin[12] bulunduğu bilinmelidir. Lakin Hz. Fatıma Zehra (s.a) gibi bireylerin ameli yaşam tarzı ve de bu t&uuml;r hususları caiz sayan hadislerin varlığına binaen, men edici rivayetlerin İslami edebe yeterli derecede riayet etmeyen veya kabirleri kendilerine yer edinen bazı kadınlar hakkında olduğu s&ouml;ylenebilir.[13]Bu esas uyarınca Şiiler ve bir&ccedil;ok Ehlis&uuml;nnet mensubunun otak g&ouml;r&uuml;ş&uuml; şudur: Bayanlar cenazeler defnedilirken ve de kabir ziyaretleri yapılırken şer&rsquo;i sınırlara riayet etmekten gafil olmamalı veya doğal hayattan fasıla alıp kabirlerde yaşamamalıdırlar. Lakin kabir ziyaretlerinde bulunan olumlu faydalar kadınları da i&ccedil;erir ve bu y&uuml;zden onlar kabir ziyaretinden mahrum kılınmamalıdır.</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] M&uuml;sned-i Ahmet bin Hanbel, c. 2, s. 168 &ndash; 169, Darı Sadır, Beyrut.</p>\r\n\r\n<p>\r\n	[2] &ldquo;Zıvarat&rdquo; tabirinin &ldquo;zairat&rdquo; yerine kullanılması, mezarlıkta daimi bir şekilde bulunma anlamına işaret eder, mezarlığı normal bir şekilde ziyaret etmeyi ifade etmez.</p>\r\n\r\n<p>\r\n	[3] S&uuml;neni Tirmizi, c. 2, s. 259, Daru&rsquo;l Fikir, Beyrut, 1403 h.k.</p>\r\n\r\n<p>\r\n	[4] a.g.e.</p>\r\n\r\n<p>\r\n	[5] Muhyi&rsquo;d Din En- Nevevi, El- Mecmu fi şerhi&rsquo;l-M&uuml;hezzeb, c. 5, s. 278, Daru&rsquo;l Fikir, Beyrut.</p>\r\n\r\n<p>\r\n	[6] Sahih-i M&uuml;slim, c. 3, s. 64, Daru&rsquo;l-Fikr, Beyrut.</p>\r\n\r\n<p>\r\n	[7] Sahih-i Buhari, c. 2, s. 73, Darul-Fikr, Beyrut.</p>\r\n\r\n<p>\r\n	[8] Niaşburi, Hakim, M&uuml;stedrek, c. 1, s. 377, Daru&rsquo;l-Marifet, Beyrut, h.k. 1406.</p>\r\n\r\n<p>\r\n	[9] Eş- Şevkani, Muhammed bin Ali bin Muhammed, Neyli&rsquo;lEvtarminEhadisiSeyyidi&rsquo;lEhyar, c. 4, s. 165-166, Daru&rsquo;l Celil, Beyrut.</p>\r\n\r\n<p>\r\n	[10] El- Gazi ebi&rsquo;lFazl Ayaz El- Yahsibi, Eş- Şifa bi tarifi Hukuku&rsquo;l Mustafa, c. 2, s. 84, Daru&rsquo;l Fikir, Beyrut.</p>\r\n\r\n<p>\r\n	[11] Kuleyni, Muhammed bin Yakup, Kafi, c. 3, s. 217, hadis 5, Daru&rsquo;lKutubu&rsquo;l İslamiye, Tahran, 1365 h.ş.</p>\r\n\r\n<p>\r\n	[12] H&uuml;rr&rsquo;&uuml;Amuli, Vesailu&rsquo;ş Şia, c. 3, s. 239-240, hadis 3512, 3513, 3514, M&uuml;essesetuA&rsquo;lu&rsquo;lBeyt, Kum, 1409 h.k.</p>\r\n\r\n<p>\r\n	[13] a.g.e, c. 20, s. 210, hadis 25452.</p>\r\n','Ehlis&uuml;nnet kitaplarında kadınların kabir ziyaretinde bulunmasının mekruh veya haram olduğunu yansıtan bir takım rivayetler mevcuttur. Lakin b&ouml;yle ziyaretlerin caiz olduğunu belirten daha g&uuml;&ccedil;l&uuml; hadislerin varlığı ve birinci grup hadislerin senet ve muhtevasındaki zayıflık, bir&ccedil;ok Ehlis&uuml;nnet &acirc;limini şer&rsquo;i şart ve durumlara riayet etmesi halinde kadınların da erkekler gibi mezarlığa gidebileceği neticesine ulaştırmıştır. Şiiler de hadis toplama ve tahlil etmedeki farklı kıstaslarına dayanarak, k&acirc;mil anlamda bunun yasak olduğuna dair bir delil g&ouml;rmemektedir. Elbette mezarlıklarda bulunmadan muhtemelen kaynaklanacak olumsuzluklardan sakınılması gerektiğine dikkat etmek gerekir.','&nbsp;Ehlis&uuml;nnetin hadis kaynaklarında kadınların kabir ziyaretinde bulunmasını bir t&uuml;r yasaklayan birtakım hadisler mevcuttur. Amr b. As&rsquo;ın oğlu Abdullah&rsquo;ın naklettiği bu hadislerden birinin i&ccedil;eriği şudur: Biz, Hz. Peygamber (s.a.a) ile birlikte bir yolda hareket ediyorduk, aniden Hz. Peygamber (s.a.a) bizim yabancı sandığımız bir kadını g&ouml;rd&uuml;. Lakin kendisi onun tarafına gidince biz o kadının Fatıma Zehra (s.a) olduğunu anladık. Hz. Peygamber (s.a.a) ey Fatıma (s.a) neden evinden dışarı &ccedil;ıktın diye kızından sordu. Fatıma Zehra (s.a), bir aileden bir şahıs vefat etmiş idi ve ben onlar i&ccedil;in &uuml;z&uuml;ld&uuml;m ve kendilerine başsağlığı dilemek i&ccedil;in onlar ile birlikte hareket ettim diye s&ouml;yledi. Hz. Peygamber (s.a.a) mezarlığa kadar onlar ile birlikte miydin diye sordu! Fatıma (s.a), ben bu işin k&ouml;t&uuml;l&uuml;ğ&uuml; hakkında sizden duyduklarım t&uuml;m şeyler ile birlikte nasıl mezarlığa gidebilirdim diye s&ouml;yledi. Hz. Peygamber (s.a.a) bu yanıtı duyunca ş&ouml;yle buyurdu: Eğer oraya gitmiş olsaydın asla cennete giremezdin![1] Bir başka rivayette de Ebu H&uuml;reyre ş&ouml;yle nakletmektedir: Peygamber (s.a.a) s&uuml;rekli mezarlıklarda bulunan kadınlara[2] lanet etmiştir.[3] Şii mezhebinde hadis mefhumunu (diraye) ve hadisi nakleden bireyleri (rical) tanımaya d&ouml;n&uuml;k bulunan t&uuml;mel kaideler esasınca, belirtilen rivayetler her iki a&ccedil;ıdan da yani rical ve diraye bakımında kabul edilir değildir. Ehlis&uuml;nnetin bakışında da altı sahih kitabın yazarlarından biri olan Tirmizi, ikinci hadisin altına ş&ouml;yle bir not d&uuml;şm&uuml;şt&uuml;r: Bazı &acirc;limler, Hz. Peygamberin (s.a.a) sonları kabir ziyaretini caiz kıldığına ve onun onayının erkek ve kadınları i&ccedil;erdiğine inanmaktadırlar.[4] Ehlis&uuml;nnetin bir&ccedil;ok fakih ve &acirc;limleri a&ccedil;ısından ilk hadis de zayıf sayılmaktadır.[5] Ehlis&uuml;nnet kitaplarında kadınların kabir ziyaretlerinden men edilişleri hakkında bulunan diğer rivayetler, senet a&ccedil;ısından bu iki rivayetten daha g&uuml;&ccedil;l&uuml; sayılamaz. Bu hususta s&ouml;z&uuml; edilen konuların bir b&ouml;l&uuml;m&uuml;n&uuml; Ehlis&uuml;nnete eğilimli Zeydi d&uuml;ş&uuml;n&uuml;rlerden biri olan Şevkani&rsquo;nin nakliyle aktarıyoruz. Şevkani Ehlis&uuml;nnet kitaplarında nakledilmiş hadisleri ve kadınlar tarafından kabirlerin ziyaret edilmesi ile ilgili konuyu inceleyerek ş&ouml;yle demiştir: &Acirc;limlerin &ccedil;oğunluğu, fitne ve başka bir sorunun &ccedil;ıkmamasından emin olunduğu takdirde kabirlerin ziyaret edilebileceğinin caiz olduğuna fetva vermişlerdir. &Ccedil;&uuml;nk&uuml; Sahih-i M&uuml;slim&rsquo;de Ayşe&rsquo;den nakledilen bir hadis mevcuttur. Bu hadiste Ayşe, Hz. Peygamberden (s.a.a) kabirleri ziyaret ederken hangi duayı okuyayım diye sorar ve Hz. Peygamber de (s.a.a) ona bir dua &ouml;ğretir (ve onu kabirleri ziyaret etmekten men etmez.).[6] Başka bir yerde de Sahih-i Buhari&rsquo;nin nakliyle Hz. Peygamber (s.a.a) bir kabir kenarında oturan ve ağlayan bir kadına hitap etmiş ve onu kabirleri ziyaret etmekten men etmeksizin kedisine sabır ve takva tavsiye etmiştir.[7] Buna ek olarak H&acirc;kim Nişaburi, Fatıma Zehra&rsquo;nın (s.a) her hafta amcası Hz. Hamza&rsquo;nın kabrini ziyaret ettiğini, orda namaz kıldığını ve ağladığını nakletmektedir.[8]&nbsp; Ardından Ehlis&uuml;nnetin meşhur m&uuml;fessiri Kurtubi&rsquo;den ş&ouml;yle bir s&ouml;z nakleder: Bu hadisler, kabir ziyaretlerinin &ouml;l&uuml;m&uuml; hatırlatması ve bu hususta erkek ile kadın arasında bir fark bulunmaması gibi hususlar g&ouml;z &ouml;n&uuml;nde bulundurulduğunda, fitneye sebep olacak etkenlerin olmaması durumunda kadınların kabirleri ziyaret etmesinin &ouml;n&uuml;nde herhangi bir engelin olmadığı g&ouml;z&uuml;kmektedir. Şevkani, en sonda bu g&ouml;r&uuml;ş&uuml; mevcut en g&uuml;&ccedil;l&uuml; inan&ccedil; olarak değerlendirmekte ve kabullenmektedir.[9] Ehlis&uuml;nnet d&uuml;ş&uuml;n&uuml;rlerinin kitaplarına m&uuml;racaat etmeyle onlardan &ccedil;oğunun da Şevkani&rsquo;nin kitabında bulunan g&ouml;r&uuml;şe yatkın olduklarını g&ouml;zlemlemekteyiz.[10] Elbette bunun karşısında Ehlis&uuml;nnetten bir grup ve bu c&uuml;mleden olmak &uuml;zere Vahabiler kadınlar i&ccedil;in kabir ziyaretini men eden başka g&ouml;r&uuml;şlere inanır. Bu g&ouml;r&uuml;şler, onların bir numunesi cevabın başında belirtilen, senet ve yapı a&ccedil;ısından zayıflığı belli olan ve daha g&uuml;&ccedil;l&uuml; hadisler ile &ccedil;elişen hadislere inanmalarından kaynaklanır. Son olarak şu noktaya dikkat etmek gerekir: Şia rivayetleri esasınca, toplum bireylerine y&ouml;nelik insani vazifeyi eda etme gayesiyle kadınların cenazelerin defnedilmesinde, kabirlerde ve hastaları ziyaret etmede yer almaları sakınca taşımaz, hatta bu masum &ouml;nderler tarafından vurgulanmıştır. Aşağıdaki rivayete dikkat ediniz:\r\n\r\n\r\n	Abdullah Kahili İmam Kazım&rsquo;a (a.s) ş&ouml;yle dediğini aktarır: Eşim arkadaşlarımdan birinin eşiyle matemlere katılmaktadır ve ben her zaman o ikisini bu işten sakındırmaktayım. Bir g&uuml;n eşim bana eğer bu iş haram ise ve meşru değil ise bu merasimlere bundan sonra katılmamamız i&ccedil;in bize s&ouml;yle, lakin haram değilse neden bizim matemlere katılmamıza engel oluyorsun diye s&ouml;yledi. Eğer biz başkalarının taziyelerine gitmezsek, onlar da bizim taziyelerimize gelmez! İmam bu s&ouml;zleri duyunca yanıt olarak ş&ouml;yle buyurdu: Senin sorun toplumsal gerekler ile irtibatlıdır. Babam (İmam Sadık (a.s)) annem ve &Uuml;mm&uuml; Ferve&rsquo;yi (İmamın diğer bir eşi) her zaman Medine halkına y&ouml;nelik kendi toplumsal g&ouml;revlerini yerine getirmeleri i&ccedil;in değişik yerlere yollardı![11] Elbette hanımlar bu yer ve merasimlerdeki varlıklarının tam bir metinlik ile ger&ccedil;ekleşmesine ve sağlıklı toplumsal aktiviteler ile pek uyuşmayan girişimlerden sakınmaya &ouml;zen g&ouml;stermelidirler. Bu doğrultuda Ehlis&uuml;nnet hadis kitaplarında bulunduğu gibi Şia hadis kitaplarında da kadınları cenaze defin merasimine katılmaktan ve kabirlerde bulunmaktan men eden hadislerin[12] bulunduğu bilinmelidir. Lakin Hz. Fatıma Zehra (s.a) gibi bireylerin ameli yaşam tarzı ve de bu t&uuml;r hususları caiz sayan hadislerin varlığına binaen, men edici rivayetlerin İslami edebe yeterli derecede riayet etmeyen veya kabirleri kendilerine yer edinen bazı kadınlar hakkında olduğu s&ouml;ylenebilir.[13]Bu esas uyarınca Şiiler ve bir&ccedil;ok Ehlis&uuml;nnet mensubunun otak g&ouml;r&uuml;ş&uuml; şudur: Bayanlar cenazeler defnedilirken ve de kabir ziyaretleri yapılırken şer&rsquo;i sınırlara riayet etmekten gafil olmamalı veya doğal hayattan fasıla alıp kabirlerde yaşamamalıdırlar. Lakin kabir ziyaretlerinde bulunan olumlu faydalar kadınları da i&ccedil;erir ve bu y&uuml;zden onlar kabir ziyaretinden mahrum kılınmamalıdır.\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] M&uuml;sned-i Ahmet bin Hanbel, c. 2, s. 168 &ndash; 169, Darı Sadır, Beyrut.\r\n\r\n\r\n	[2] &ldquo;Zıvarat&rdquo; tabirinin &ldquo;zairat&rdquo; yerine kullanılması, mezarlıkta daimi bir şekilde bulunma anlamına işaret eder, mezarlığı normal bir şekilde ziyaret etmeyi ifade etmez.\r\n\r\n\r\n	[3] S&uuml;neni Tirmizi, c. 2, s. 259, Daru&rsquo;l Fikir, Beyrut, 1403 h.k.\r\n\r\n\r\n	[4] a.g.e.\r\n\r\n\r\n	[5] Muhyi&rsquo;d Din En- Nevevi, El- Mecmu fi şerhi&rsquo;l-M&uuml;hezzeb, c. 5, s. 278, Daru&rsquo;l Fikir, Beyrut.\r\n\r\n\r\n	[6] Sahih-i M&uuml;slim, c. 3, s. 64, Daru&rsquo;l-Fikr, Beyrut.\r\n\r\n\r\n	[7] Sahih-i Buhari, c. 2, s. 73, Darul-Fikr, Beyrut.\r\n\r\n\r\n	[8] Niaşburi, Hakim, M&uuml;stedrek, c. 1, s. 377, Daru&rsquo;l-Marifet, Beyrut, h.k. 1406.\r\n\r\n\r\n	[9] Eş- Şevkani, Muhammed bin Ali bin Muhammed, Neyli&rsquo;lEvtarminEhadisiSeyyidi&rsquo;lEhyar, c. 4, s. 165-166, Daru&rsquo;l Celil, Beyrut.\r\n\r\n\r\n	[10] El- Gazi ebi&rsquo;lFazl Ayaz El- Yahsibi, Eş- Şifa bi tarifi Hukuku&rsquo;l Mustafa, c. 2, s. 84, Daru&rsquo;l Fikir, Beyrut.\r\n\r\n\r\n	[11] Kuleyni, Muhammed bin Yakup, Kafi, c. 3, s. 217, hadis 5, Daru&rsquo;lKutubu&rsquo;l İslamiye, Tahran, 1365 h.ş.\r\n\r\n\r\n	[12] H&uuml;rr&rsquo;&uuml;Amuli, Vesailu&rsquo;ş Şia, c. 3, s. 239-240, hadis 3512, 3513, 3514, M&uuml;essesetuA&rsquo;lu&rsquo;lBeyt, Kum, 1409 h.k.\r\n\r\n\r\n	[13] a.g.e, c. 20, s. 210, hadis 25452.'),(115,'tr123','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Muhammed b. Hanefiye&rsquo;nin imansal ve ahlaki faziletleri ve onun şahsiyeti hakkında kazavet ve h&uuml;k&uuml;m vermek -tarih boyunca bu şahsiyetin kişiliği ve konumu hakkında yapılan tahrifleri dikkate aldığımızda- ger&ccedil;ekten &ccedil;ok zordur. Ama araştırmalar ve tahkikler yaparak tarihsel kaynaklarda dağınık ve parakende olan şahit ve karinelerden yararlanark bu şahısın tarihteki yaşantısının sahip olduğu boyutlarından bir kuşesini a&ccedil;mak ve anlatmak m&uuml;mk&uuml;nd&uuml;r. İmam Ali&rsquo;nin (a.s.) oğlu olan bu şahsiyet hakkında s&ouml;ylenmesi m&uuml;mk&uuml;n olan şeylerden bir kısmı &ouml;zetle şunlardır: &nbsp;O &ccedil;ok arındırılmış bir insandır. İmam Ali ve imam Hasan ve H&uuml;seyin&rsquo;in ola alaka ve ilgi g&ouml;sterdikleri bir şahsiyettir. O bu imamların imam olduklarına inanmış ve o kesinlikle imamlık iddiasında bulunmamıştır. O &ccedil;ok fedak&acirc;r bir asker gibi her &uuml;&ccedil; imamın (a.s.) hizmetinde &ccedil;alışmıştır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Kerbela kıyamına şirket etmemesinin nedeni hakkında şunlar dizilip s&ouml;ylenilebilinir: birincisi: imam H&uuml;seyin&rsquo;in kıyamı şahadetle sonu&ccedil;lanmış ve bu hedefin tahakkuku i&ccedil;in imamla birlikte olanlar yeterli gelmişti dolayısıyla imam t&uuml;m yaranlarının şahadetiyle sonu&ccedil;lanan savaşta&nbsp; imamet evinin t&uuml;m erkek &ccedil;ocuklarının o savaşa şirket etmesini salah bulmamış ve bu nedenler Muhammed&rsquo;in bu savaşa katılmasını istememiş. İkincisi: kendisi hasta olduğu i&ccedil;in bu savaşa katılmamış, &uuml;&ccedil;&uuml;nc&uuml;s&uuml;: O imam H&uuml;seyin tarafından kendisinin gıyabinde Medine&rsquo;de kalmasını istemiş ve onu Medine&rsquo;de g&ouml;revlendirmişti ki orada olup bitenleri kendisine bildirsin.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Muhammed b. Henefiye&rsquo;nin Şahsiyetini daha fazla tanımak i&ccedil;in aşağıdaki konuların incelemek zaruridir:</p>\r\n\r\n<p>\r\n	İlkin; Muhaliflerin tarih boyunca İmamet hanedanının erkek şahsiyetlerini ter&ouml;r ettikleri konusunda bir mukaddime sunmak, sonra:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Muhammed b. Hanefiye&rsquo;nin değerli babası İmam Ali&rsquo;yle (a.s.) karşı bağladığı alaka ve karşılıklı olarak İmam&rsquo;ın ona karşı bağladığı alaka;<br />\r\n	&nbsp;&nbsp;&nbsp; İmam Hasan&rsquo;a (a.s.) karşı beslediği muhabbeti ve&nbsp; alakası ve O hazretin ona karşı beslediği alaka;<br />\r\n	&nbsp;&nbsp;&nbsp; İmam H&uuml;syin&rsquo;ine (a.s.) olan muhabbeti ve&nbsp; alakası ve O hazretin ona karşı var olan alaka niteliği;<br />\r\n	&nbsp;&nbsp;&nbsp; Muhammed b. Hanefiyenin kıyam ve imamların (a.s.) kanını isteyen kimselere karşı beslediği alaka;<br />\r\n	&nbsp;&nbsp;&nbsp; İmam Seccada (a.s.) karşı bağladığı alaka.</p>\r\n\r\n<p>\r\n	Bu konuları inceleyip a&ccedil;ıklayarak imam Ali&rsquo;nin&nbsp; (a.s.) oğlu olan Muhammed b. Hanefiye&rsquo;nin şahsiyetini tanıyabiliriz. İnaşaellah.</p>\r\n\r\n<p>\r\n	Mukaddime:</p>\r\n\r\n<p>\r\n	Tarihin İmam Ali Hanedanına Karşı Sergilediği Tavır:</p>\r\n\r\n<p>\r\n	Ş&uuml;phesiz bu hakikati a&ccedil;ıklamak i&ccedil;in tarihteki t&uuml;m karineleri ve şahitleri tahlili ve incelemek i&ccedil;in daha &ccedil;ok zamana ihtiya&ccedil; vardır ki bu kısa makaleye sığmaz. Bu nedenle bu bağlamda var olan ger&ccedil;eklerin bir kısmıyla yetineceğiz.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Tarihi kitaplar h&acirc;kim ve sultanların istekleri doğrultusunda onların hi&ccedil;bir şekilde ihsasatlarına ve h&uuml;k&uuml;metlerinin &ccedil;ehresine dokunmayacak şekilde yazıldığı meşhurdur. Bu nenenle ibni Hişam ibni ishakın siresini kendi y&ouml;ntemiyle kısaltmak ve &ouml;zetlemek istediğinde ş&ouml;yle diyor: &ldquo;ben ibni İshak&rsquo;ın bu kitapta yazdıklarının bir kısmını zikretmeyeceğim. Allah&rsquo;ın resul&uuml;nden onlarda hi&ccedil;bir eser ve hi&ccedil;bir nişane olmayan şeylerden, onlar hakkında kur&rsquo;an&rsquo;da hi&ccedil;bir şahit veya tefsir olmayan&hellip; ayni şekilde şairlerin nezdinde tanınmayan şiirleri de burada getirmeyeceğim. Bazı insanların kendisinden rahatsız olduğu şeyleri de nakletmeyeceğim&rdquo;.[1] Ş&uuml;phesiz ibni Hişam&rsquo;ın &ldquo;bazı insanları rahatsız eden şeyler&rdquo; şeklindeki ifadesinden maksat h&acirc;kimler ve sultanlardır. Aksi takdirde tarih hakkında yapmış olduğu bu tahrifteki engize bazı normal olan insanların duygularını rahatsız edecek şeyler olduğunu s&ouml;ylemek asla mantıklı gelmez.<br />\r\n	&nbsp;&nbsp;&nbsp; Tarihi m&uuml;talaa etmekle m&uuml;şahede ediliyor ki bazı tarih&ccedil;iler ibni Hişam&rsquo;ın y&ouml;ntemini izlememiş ama bir&ccedil;ok amil nedeniyle hakimlerin istekleri doğrultusunda tarihi yazmışlardır. &Ouml;rneğin; tarih&ccedil;iler ikrar ediyorlar ki imam H&uuml;seyin (a.s.) ilk g&uuml;nden beri Yezidin halifeliğine muhalif ve ona bayat etmedi ve Medine&rsquo;ye hakim olan Velide ş&ouml;yle buyurdu: &ldquo;Biz n&uuml;b&uuml;vvetin ehlibeyti risaletin madeniyiz, meleklerin inip kalktıkları yerleriz, ve&hellip;Yezit fasit, fasık, i&ccedil;ki i&ccedil;en, g&uuml;nahsız insanların katili a&ccedil;ıktan a&ccedil;ığa fiske bulaşmış ve &hellip; bir kimsedir. Benim gibi bir kimse Yezit gibi bir kimseye biat etmez&rdquo;.[2]&nbsp; İmamın bu &ccedil;ok a&ccedil;ık s&ouml;z&uuml;n&uuml; tahrif ederek o hazrete ş&ouml;yle nisbetlendirmişlerdir ki hazret H&uuml;seyin Velid&rsquo;den &ldquo;beni Yezidin yanına g&ouml;t&uuml;r&rdquo; demiş. A&ccedil;ık ve r&uuml;şen olan bu tahrif h&acirc;kim ve halifenin zevkine ve isteğine uygun yapıldığı &ccedil;ok a&ccedil;ıktır. Buna binaen eğer tarih&ccedil;iler imam H&uuml;seyin&rsquo;in &ccedil;ok a&ccedil;ık olan tarihini bu şekilde tahrif ediyor ve olayı tersine &ccedil;eviriyorlar ise başkalarının teklifi de &ccedil;ok a&ccedil;ıktır.!<br />\r\n	&nbsp;&nbsp;&nbsp; Bazı tarih&ccedil;iler ve raviler sulta ve h&acirc;kimlerin g&uuml;c&uuml;nden ve z&uuml;l&uuml;m &uuml;nden korktukları i&ccedil;in imam Ali&rsquo;nin (a.s.) faziletlerini ink&acirc;r etmişler ve bunun yerine sultanlar i&ccedil;in faziletler sıralamış ve konumlarını y&uuml;celtmelere &ccedil;alışmışlar.[3] Bu nedenle yakini bir şekilde şunu s&ouml;ylemek m&uuml;mk&uuml;nd&uuml;r ki tarih ehlibeyt (a.s.) hakkında &ouml;zellikle imam Ali&rsquo;nin evlatları bağlamında insaftan &ccedil;ok uzak bir şekilde tavır takınmıştır. Onun i&ccedil;in Muhammed b. Hanefiye&rsquo;nin şahsiyetini tanımak i&ccedil;in tarih kitaplarında &ccedil;ok dağınık olan şahit ve karinelerden yararlanmak gerekiyor. Bu karineler şunlardır:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Muhammed b. Hanefiye&rsquo;nin değerli babası İmam Ali&rsquo;yle (a.s.) karşı duyduğu alaka ve mutekabilen İmam&rsquo;ın de ona karşı duymuş olduğu alaka;</p>\r\n\r\n<p>\r\n	Bu konuyu incelemeye tabi tutan bir kimse Şia ve S&uuml;nni kaynak kitaplarında dağınık bir şekilde bulunan rivayetleri &ndash;imamlar hakkındaki konuların sans&uuml;r olduğundan dolayı- incelerse bu konuyu fark edecektir ki İmam Ali (a.s.) kendi &ccedil;ocuğuna &ccedil;ok ilgi ve alaka duymuş ve a&ccedil;ık bir şekilde buna şahit olacaktır. &Ouml;yle ki bazı s&ouml;zlerinde ş&ouml;yle buyuruyor: &ldquo;D&uuml;nyada ve ahirette bana iyilik yapmak isteyen bir kimse oğlum Muhammed&rsquo;e iyilik yapsın&rdquo;.[4] &ldquo;el-İthaf&rdquo; kitabının sahibi İmam&rsquo;ın (a.s.) vasiyetini nakletmiş ve vasiyette ş&ouml;yle denilmiştir: &ldquo;Sora Muhammed b. Hanifeye&rsquo;ye baktı ş&ouml;yle buyurdu: &ldquo;kardeşlerine tavsiye ettiğimi aklında tuttun mu? Evet dedi. Buyurdu: &ouml;yle ise aynısını sana da tavsiye ediyorum. Kardeşlerinin değerini bil. Senden b&uuml;y&uuml;k olduklarından dolayı &uuml;zerinde hakları var olmaktadır. Onların d&uuml;sturlarına itaat et. Onlarla istişare etmeden hi&ccedil;bir şeyi kesinleştirme. Sonra buyurdu: Siz Hasaney&rsquo;ne (Hasan ve H&uuml;seyin) onun (ibni Hanefiye) hakkında tavsiye ediyorum ona sizler hakkında tavsiye ettiğimi. Zira o kardeşiniz[5] ve babanızın oğludur ve biliyorsunuzdur ki babanız onu seviyor&rdquo;[6]</p>\r\n\r\n<p>\r\n	İmamın vasiyetinin bu kısmı imamın Muhammed b. Hanefiye&rsquo;ye duyduğu alakasının ve muhabbetin ne kadar şiddetli olduğunu g&ouml;steriyor olmakla birlikte onunla kardeşlerinin arasındaki bağı muhkem kılmaya &ccedil;alıştığını g&ouml;stermektedir. Bu arada fırsatı ganimet bilip burada Şeyh-i Saduk&rsquo;un İmam Ali&rsquo;den (a.s.) nakletmiş olduğu uzun tavsiyesini ki imamın ibni Hanefiye&rsquo;ye ne kadar alaka duyduğunu ifade ediyor burada a&ccedil;ıklamak tam yerinde olacaktır. Ancak bu vasiyet &ccedil;ok uzun olduğu i&ccedil;in biraz &ouml;n&uuml;nden ve birazda arkasından burada zikredeceğiz. &ldquo;m&uuml;minlerin emiri Hz. Ali (a.s.) Muhammed b. Hanefiye&rsquo;ye yapmış olduğu bir vasiyette ş&ouml;yle buyuruyor: &ldquo;Ey oğlum! D&uuml;nyaya bağlı olan arzulara g&uuml;venmekten sakın. Zira arzular&hellip; eğer d&uuml;nya ve ahiretin hayrını elde etmek ve kazanmak istiyorsan insanların elindekilere g&ouml;z dikme&rdquo;.[7]</p>\r\n\r\n<p>\r\n	Bu vasiyet imam&rsquo;ın (a.s.) son vasiyetlerindendir ki a&ccedil;ık bir şekilde imam Ali&rsquo;nin (a.s.) oğlu Muhammed b. Hanefiye&rsquo;ye olan alakasını ve ona şahsiyet ve kişilik kazandırmak i&ccedil;in ne kadar uğraştığını, ehlibeyte doğru y&ouml;nlendirmeye y&ouml;nelik nasıl istekli olduğunu a&ccedil;ık bir şekilde ortaya koymaktadır. İmam kendisinin i&ccedil;inde bulunduğu b&uuml;t&uuml;n sorun ve m&uuml;şk&uuml;llere rağmen bu uzun vasiyetnameyi yazmayı boş vermiyor.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; İmam Hasan&rsquo;a (a.s.) Duyduğu Muhabbeti Ve&nbsp; Alaka, O Hazretin de Ona Duyduğu Alaka;</p>\r\n\r\n<p>\r\n	Bu iddiayı destekleyecek şahitler ve karineler &ccedil;oktur. Burada bu bağlamda var olan bazı &ouml;rnekleri beyan edeceğiz.</p>\r\n\r\n<p>\r\n	2-1- İmam Ali&rsquo;nin hasaney&rsquo;nin (Hasan ve H&uuml;seyin) canını korumak i&ccedil;in &ccedil;ok dikkat ettiği maruftur. Zira bir taraftan imametin devamı diğer taraftan peygamberin (s. a. a.) neslinin devam edilmesi bu iki kişinin baki kalmasına bağlıdır. Bu nedenle imam (a.s.) tehlikeli g&ouml;revlere Muhammed b. Hanefiye&rsquo;yi g&ouml;nderirdi. Bu nedenler bazıları Muhammed b. Hanefiye ile kardeşlerinin arasında ihtilaf &ccedil;ıkarmak i&ccedil;in bundan suistifade yapmaya &ccedil;alışırdı. Veya &ndash;eğer onlar hakkında k&ouml;t&uuml;mser d&uuml;ş&uuml;nmesek- imam Ali&rsquo;nin onunla kardeşlerinin arasında yapmış olduğu bu ayrımcılığın nedenini Muhammed b. Henefiye&rsquo;den ş&ouml;yle sorarlardı: Nasıl oluyor senin baban hep tehlikeli g&ouml;revlere seni g&ouml;nderiyor ama senin kardeşlerin olan Hasaneyn&rsquo;leri g&ouml;ndermiyor?! İbni Hanefiy&rsquo;enin bu tefrika engiz s&ouml;zlere karşı sergilediği tavır onun&nbsp; o iki değerli kardeşlerine ve babasının kendisi hakkındaki kararlarına karşı ne kadar duyarlı olduğunu ortaya koyar. Onların sormuş olduğu soruya karşı verdiği cevap ş&ouml;yledir: &ldquo;O iki kardeşim babamın g&ouml;zleridirler. Kendi elleriyle kendi g&ouml;zlerini koruyor&rdquo;.[8]</p>\r\n\r\n<p>\r\n	2-2- imam Hasan (a.s.) &ouml;l&uuml;m haletine (ihtidar) girdiğinde Kanberi &ccedil;ağırır ona git Muhammed b. Hanefiyeyi &ccedil;ağır buyurdu. Kanber ben ona İmam seni &ccedil;ağırıyor dediğimde hemen acaba bir olay mı ger&ccedil;ekleşmiş diye sordu? İmam Hasan&rsquo;ın (a.s.) yanına git dedim. O acele olarak benimle beraber hazretin hizmetine vardık. Selam verdikten sonra imam Hasan ona ş&ouml;yle buyurdu: otur! &hellip; ey Ali&rsquo;nin oğlu ben senin hakkındaki hasadetlerden korkmam. Zaten Allah kafirleri bu vasıfla nitelendirmiştir. Şeytanın sena n&uuml;fuz edebilecek bir kapı sende bırakmadı. &hellip; Sonra Mhammed b. Hanefiye, kendi kardeşini muhatap alarak ş&ouml;yle dedi: sen beni peygambere g&ouml;t&uuml;ren benim imamım ve serverimsin. Allaha yemin ederim senden bu s&ouml;z&uuml; işitmeden &ouml;nce &ouml;l&uuml;m&uuml;n bana gelmesini isterdim.[9]</p>\r\n\r\n<p>\r\n	Bu s&ouml;z ibni Hanefiyenin kardeşinin imametine olan itikadının ve imanının mertebesinin ne kadar y&uuml;ksek olduğunu beyan etmektedir.[10]&nbsp; İmam Hasan&rsquo;ın (a.s.) s&ouml;z&uuml; de Muhammed b. Hanefiye&rsquo;nin hasadetten uzak olduğuna ve şeytanın kendisine n&uuml;fuz edebilecek bir kişi olmadığına ve onun Allahın bu s&ouml;z&uuml;n&uuml;n; &ldquo;Azgınlardan sana uyanlar dışında, kullarım &uuml;zerinde senin hi&ccedil;bir h&acirc;kimiyetin yoktur&rdquo;[11] reel &ouml;rneği olduğuna dair şahittir. Aynı zamanda bu şahsiyetin b&uuml;y&uuml;kl&uuml;ğ&uuml;ne dair a&ccedil;ık delildir.</p>\r\n\r\n<p>\r\n	2-3- İmam Hasan (a.s.) şahadete vardığında Muhammed b. Hanefiye onun matemine &ccedil;ok derin duygularla ve h&uuml;z&uuml;nle dolu s&ouml;zler s&ouml;yleyerek o hazreti &ouml;v&uuml;yordu. Yakubi bu bağlamda ş&ouml;yle diyor: &ldquo;İmam Hasan&rsquo;ın bedenini kefene sardıklarında Muhammed b. Hanefiye ş&ouml;yle diyor: ey eba Muhammed Allah sana rahmet etsin. Allaha yemin ederim ki senin yaşaman izzet kaynağı ve vefatın hidayet kaynağıydı. Ne g&uuml;zel ruh bedeninde yerleştirilmiştir. Kefene sarılmış olan senin bedenin neden b&ouml;yle olmasın. Oysaki sen hidayet s&uuml;lalesinden, takva ehlinin s&ouml;zleşmişlerindensin. İman kaynağından s&uuml;t emmişsin, pak yaşadın. Pak d&uuml;nyadan gittin. Allahın rahmeti ve bereketi &uuml;zerine olsun&hellip;&rdquo;[12]</p>\r\n\r\n<p>\r\n	Eğer bir kimse Muhammed b. Hanefiye&rsquo;nin kardeşinin mateminde kardeşini &ouml;ven &ccedil;ok kısa ama &ccedil;ok anlamlı s&ouml;zlerle tavsif ettiğini bu s&ouml;zlere dikkat ederse onun s&ouml;zlerinin en g&uuml;zel ayrıcalıklara ve fazilet i&ccedil;erikli anlamlara haiz olduğunu g&ouml;recektir. Bu g&uuml;zel s&ouml;zlerle kardeşinin hakkını eda ediyor. Rihlet eden imama (a.s.) ibni Hanefiye&rsquo;den daha aşına kim olabilir?[13]</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Muhammed b. Hanefiye&rsquo;nin İmam H&uuml;syin&rsquo;e (a.s.) Karşı Duyduğu Muhabbet, Alaka Ve O Hazretin De Ona Karşı Duyduğu Alaka;</p>\r\n\r\n<p>\r\n	Bu alakanın iki taraflı olduğuna delalet eden deliller konunun devamında geliyor:</p>\r\n\r\n<p>\r\n	3-1- imam Bakır dan (a.s) nakledilmiştir: &ldquo;Ki İmam H&uuml;seyin İmam Hasanın hatırası İ&ccedil;in onun meclisinde konuşmuyordu. Muhammed b. Hanefiye de İmam H&uuml;seyin&rsquo;e karşı b&ouml;yle idi&rdquo;.[14]</p>\r\n\r\n<p>\r\n	3-2- Sıbt b. Cevzi &ldquo;tezkiret&uuml;&rsquo;l Havas&rdquo; adlı eserinde ş&ouml;yle naklediyor: &ldquo;Muhammed b. Hanefiye imam H&uuml;seyin&rsquo;in (a.s.) yolculuğa &ccedil;ıktığından haberdar olduğunda abdestli halle &ccedil;ok ağladı&rdquo;.[15] Kardeşim sen banim katımda en sevimli ve herkesten en &ccedil;ok azizimsin ve&hellip;derdi&rdquo;.[16]</p>\r\n\r\n<p>\r\n	Beyan edilenlerden Muhammed b. Hanefiye&rsquo;nin imam Ali&rsquo;nin ve kardeşlerinin yanındaki yeri ve konumu ve onların da onun yanındaki yeri ve konumu a&ccedil;ıklanmış oldu. Ama şu soru halen yerini korumaktadır ki neden Muhammed b. Hanefiye kerbela yolculuğunda Hz. H&uuml;seyin&rsquo;le beraberlik etmedi?</p>\r\n\r\n<p>\r\n	Muhammed b. Hanefiye&rsquo;nin Kerbelada Huzur Bulmamasının Felsefesi:</p>\r\n\r\n<p>\r\n	Bu &ccedil;ok sorulan bir sorudur. Burada da sorulan sorunun metninde de gelmiştir. Bu sorunun cevabının a&ccedil;ığa kavuşması i&ccedil;in bu konuyu birka&ccedil; a&ccedil;ıdan incelememiz gerekmektedir.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; İmam H&uuml;seyin&rsquo;in (a.s.) kıyamı şahadetle sonu&ccedil;lanmıştır. İmam&rsquo;ın o b&uuml;y&uuml;k hedefi onunla beraberlik yapan o sayıyla tahakkuk bulurdu. Bu nedenle imam neticesi t&uuml;m arkadaşlarının şehitlik derecesine olaşacak olan bir savaşa imametin t&uuml;m erkek adamlarının b&ouml;yleli bir savaşa katılmasını uygun g&ouml;rmemiştir. Bu bakışı ve g&ouml;r&uuml;ş&uuml; Muhammed b. Hanefiye&rsquo;nin şu s&ouml;zleri &ldquo;Onun t&uuml;m arkadaşlarının ve babalarının isimleri bizim yanımızda yazılmıştır&rdquo;[17] teyit ediyor.<br />\r\n	&nbsp;&nbsp;&nbsp; Başka bir g&ouml;r&uuml;ş ş&ouml;yledir: O imamın hicreti d&ouml;neminde hasta idi. Dolayısıyla bu kıyama katılmamıştır. Ama hastalığının t&uuml;r&uuml; hakkında ihtilaflar var olmaktadır.[18]<br />\r\n	&nbsp;&nbsp;&nbsp; &Uuml;&ccedil;&uuml;nc&uuml; g&ouml;r&uuml;ş ki kabul edilmesi daha mantıklıdır şudur: İmam kardeşini kendisinin bulunmadığı bir d&ouml;nemde &ouml;nemli bir g&ouml;rev i&ccedil;in Medine&rsquo;de bıraktı. Bu g&ouml;r&uuml;ş i&ccedil;in birka&ccedil; şahit var olmaktadır:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Birinci Delil: Allame Meclisi ve Allame Muhsin Emini ş&ouml;yle diyorlar: İmam kendi kardeşini d&uuml;şmanların Medine&rsquo;deki faaliyetlerden haberdar etmek i&ccedil;in Medine&rsquo;de g&ouml;revli bıraktı. Aba Abdullah kendi ehlibeytiyle Medine&rsquo;den Mekke&rsquo;ye doğru hareket ettikleri vakit kardeşini Medine&rsquo;ye istihbarat&ccedil;ı olarak bıraktı. Ta ki Medine&rsquo;de d&uuml;şmanların yapacakları faaliyetleri kendisine bildirsin. &ldquo;Ama sen Medine&rsquo;de kalmayacaksın, kalıyorsan Medine&rsquo;de benim g&ouml;z&uuml;m olarak kalacaksın. Onların faaliyetlerinden hi&ccedil;bir şeyi benden gizli bırakmayacaksın&rdquo;.[19]</p>\r\n\r\n<p>\r\n	Bu bir &ouml;rnek delildir ki imam onu bu &ouml;nemli iş i&ccedil;in memur kılmıştı. Tabiidir ki imam İslam b&ouml;lgelerinin en &ouml;nemli şehirlerinden birisinde yani Medine&rsquo;de olup biteceklerden habersiz kalmamak i&ccedil;in kendi g&uuml;&ccedil;lerinden birilerini oraya yerleştirmesi gerekir.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; İkinci Delil: İmamın Muhammed b. Hanefiye&rsquo;ye yazmış olduğu son mektuptur. Tarih&ccedil;iler ş&ouml;yle yazarlar: İmam en son yazdığı mektup kardeşi Muhammed b. Hanefiye&rsquo;ye yazmış olduğu mektuptur. İbni Kavleviye İmam Bakır&rsquo;dan (a.s.) ş&ouml;yle naklediyor: imam H&uuml;seyin (a.s.) Kerbeladan Muhammed b. Hanefiye&rsquo;ye ş&ouml;yle yazdı: Bismillahirrahmanirrahim, Kerbeladan H&uuml;seyin b. Ali&rsquo;den Muhammed b. Ali&rsquo;ye; ama bad; D&uuml;nya sanki olmamıştır, ahiret ise hi&ccedil;bir zaman aradan gitmeyecektir&rdquo;.[20] Buna binaen eğer İmam kendi kardeşinden &ndash;kerbela kıyamına şirket etmediğinden dolayı- rahatsız olmuş olsaydı en son mektubunu ona yazmazdı.<br />\r\n	&nbsp;&nbsp;&nbsp; &Uuml;&ccedil;&uuml;nc&uuml; Delil: İbni Hanefiye&rsquo;nin İmam H&uuml;seyin&rsquo;in intikamlarının alınması i&ccedil;in ger&ccedil;ekleştirilen hareket ve kıyamlara y&ouml;nelik g&ouml;stermiş olduğu gayret ve sarf ettiği ciddiyetlik ve &ccedil;abadır. Eğer o imam H&uuml;seyin&rsquo;in kıyamında kusurlu olmuş olsaydı onun hayatında; neden kardeşin imama yardım etmedin şeklinde kendisine ihtirazlar yapılması gerekirdi. Oysaki Muhammed b. Hanefiye Muhtardan &Ouml;mer b. Sad&rsquo;ı &ouml;ld&uuml;rmeyi geciktirdiği i&ccedil;in yakınıyor. Ayetullah Huyi (r.a) bu bağlamda ş&ouml;yle yazıyor: &ldquo;Muhammed b. Hanefiye bir toplantıda Şiilerle oturuyordu Muhtardan &Ouml;mer b. Sad&rsquo;ın &ouml;ld&uuml;rtmesini geciktirdiği i&ccedil;in şikayet&ccedil;i oluyor. S&ouml;z&uuml; daha tamamlanmamıştı iki kişinin başını onun yanına getirdiler. O da hemen secdeye kapıldı ve ellerini havaya kaldırdı dua etti ve ş&ouml;yle dedi: &ldquo;Allah&rsquo;ım bu g&uuml;n&uuml; Muhtar i&ccedil;in unutma, ona Muhammed&rsquo;in (s.a.a.) Ehlibeytinden (a.s.) en g&uuml;zel m&uuml;k&acirc;fat ver. Allaha yemin ederim bundan sonra Muhtardan şik&acirc;yet&ccedil;i olmayacağım&rdquo;.[21]<br />\r\n	&nbsp;&nbsp;&nbsp; D&ouml;rd&uuml;nc&uuml; Delil: Tarihi incelediğimizde tarihi naslarla karşılaşıyoruz ki İmam Seccad (a.s.) amcasını kendi yerine vekil tayin ediyor yapılan kıyamlarda kıyam edenlere yardımcı olmak ve onlara fikir alış verişinde bulunsun diye. İmam Seccadın (a.s.) mektubu ş&ouml;yledir: &ldquo;ey amcam! Eğer biz ehlibeyte bağlı olma noktasında mutaassıp bir k&ouml;le varsa insanlar &uuml;zerinde ona yardım etmeleri vaciptir. Ger&ccedil;ekten ben seni bu iş i&ccedil;in mesul olarak tayin ediyorum. Nasıl uygun ve selah buluyorsan o şekilde amel et&rdquo;.[22]</p>\r\n\r\n<p>\r\n	Kıyam işleri bağlamındaki sorumluluk imam Seccad tarafından amcası olan Muhammed b. Hanefiye&rsquo;ye verilmesi en g&uuml;zel ve en iyi bir y&ouml;ntemdir; Zira Muhammed h&acirc;kimler tarafından onların h&uuml;k&uuml;metlerine karşı m&uuml;bareze i&ccedil;inde olduğu t&ouml;hmeti altında değildi. D&uuml;şmanlarda suizannı oluşturacak bir şeyi de yoktu. Zira o kendi imameti peşinde değildi. Ama İmam Seccad ise h&uuml;k&uuml;met tarafından g&ouml;zetim altında idi. Zira o kerbelada şehit olanların intikamını almakla m&uuml;kellef idi ve imamet makamına layık bir kimse idi. Zira o ilim, takva ve şeref sahibi idi. H&uuml;k&uuml;metin casuslarından gizli değildi ki Şiilerden bir kısım onun imam oluşuna inan&ccedil;ları vardı. Bu cihetle idi ki imam emevi hanedanı tarafından canına y&ouml;nelik olan tehditlerden kendi canını koruyarak adil bir h&uuml;k&uuml;metin başa gelmesi i&ccedil;in ve dini ihya etmek ve dini ihya etmek i&ccedil;in ortam oluşturmak ve Ehlibeytin intikamını almak i&ccedil;in &ccedil;ok uğraştı ve bir lahza bile sakin durmadı ve bu doğrultuda vaktini esirgemedi.[23] Dikkatli d&uuml;ş&uuml;nen bir kimse b&uuml;t&uuml;n bu işlerin yapılması Muhammed b. Hanefiye&rsquo;nin olmaksızın ger&ccedil;ekleştirmesinin &ccedil;ok zor olduğunu anlar.</p>\r\n\r\n<p>\r\n	İmamet İddiasında Bulunma İddiası</p>\r\n\r\n<p>\r\n	Beyan edilen konulardan Muhammed b. Hanefiye&rsquo;nin bireysel ve toplumsal h&uuml;viyeti ve tarihteki yeri ve konumu a&ccedil;ıklandı. Kendisi i&ccedil;in zikredilen b&uuml;t&uuml;n bu niteliklere rağmen onun hatadan ve yanlış yapacağından masum olduğuna inanmıyoruz. Rical ilminde uzman ve &ccedil;ok derin olan Ayetullah Huyi (r.a) ş&ouml;yle diyor. Muhammed b. Hanefiye&rsquo;nin imanını ve inancını zedeleyecek hi&ccedil;bir şey bulamadım. Hata onun imamet iddiasında bulunduğu hakkında zikredilen rivayet sahih bir rivayettir yinede onun imanını soru altında bırakmaz. O ş&ouml;yle diyor: Rivayet sent bakımında sahihtir ve Muhammed Hanefye&rsquo;nin imam Seccadın (a.s.) imametine inandığına delalet ediyor.[24]</p>\r\n\r\n<p>\r\n	Bizim akidemize g&ouml;re Ayetullah Huyi&rsquo;nin g&ouml;r&uuml;ş&uuml; doğrudur. Zira eğer bu rivayette dikkat edilirse &ouml;zellikle rivayetin ilk kısmında Muhammed b. Hanefiye&rsquo;den Kardeşinin oğlu imam Seccad (a.s.) i&ccedil;in m&uuml;eddebane bir ibare ve g&uuml;zel kelimeler kullandığını ve rivayetin sonunda da &ccedil;ok a&ccedil;ık bir şekilde sonu&ccedil;ta ayağının kaydığının farkına varmış olduğunu ve imam Secadın İmametini kabul ettiğini g&ouml;r&uuml;r. Onun şu s&ouml;zleri; &ldquo;sonra Muhammed b. Hanefiye geri d&ouml;nd&uuml; ve Ali b. H&uuml;seyin&rsquo;in velayetini kabul etti.[25]</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] İbni Hişam, Abdulmelik, b. Hişam el-Humeyri el-Meafiri, &ldquo;es-Siretu&rsquo;n-Nebeviye&rdquo;, Tahkik; Mustafa es-Seka, İbrahim el-Ebyari, ve Abdulhafiz, Şelebi, Beyrut: Darul Marife, baskı tarihi yok, c. 1, s. 4.</p>\r\n\r\n<p>\r\n	[2] İbni Asem, ebu Muhammed, Ahmet el-Kufi, &ldquo;Kitabu&rsquo;l- Ftuh&rdquo;, tahkik: Ali Şiri, baskı, 1, Beyrut: Darul-Edva, 1411, k, 1991, m, c. 5, s. 14.</p>\r\n\r\n<p>\r\n	[3] Bu konuda Allame Emini&rsquo;nin &ldquo;Gulluv der Fezail&rdquo; adlı kitabında getirmiş olduğu onlarca &ouml;rneklere bakmak yeterlidir. Bkz.</p>\r\n\r\n<p>\r\n	[4] Kuleyni, Muhammed b. Yakup, &ldquo;Kafi&rdquo;, Tahran: Darul- Kutubul- İslamiye, 1365, h. ş. c. 1, s. 300; Meclisi, &ldquo;Biharul-Envar&rdquo;, Beyrut: M&uuml;esesetul-Vefa, 1404, k. c. 44, s. 174.</p>\r\n\r\n<p>\r\n	[5] &ldquo;Futuh-i İbni Asem&rsquo;de şu ibareyle gelmiştir: &ldquo;Usiytu Ahadukuma bikuma ve usikuma bihı&rdquo;. Sizin kardeşinizi size tavsiye ederim, onuda size tavsiye ederim. C. 4, s. 28.</p>\r\n\r\n<p>\r\n	[6]&nbsp; Taberi, Ebu Cafer, Muhammet b. Cerir, &ldquo;Tarihul- &Uuml;mem ve el-M&uuml;l&uuml;k&rdquo;, Tahkik: Muhammed Ebulfazl İbrahim, Baskı, 1, Beyrut: Darut-Turas, 1387, k. 1967, m, c. 5, s. 147.</p>\r\n\r\n<p>\r\n	[7] Şeyh Saduk, Ebu Cafer, &ldquo;Men la Yahdurul-Fakih&rdquo;, Kum: Camiatul M&uuml;dderisin, 1413, h.k. c. 4, s. 284- 292.</p>\r\n\r\n<p>\r\n	[8] İbnul-Ummad el-Hanbeli, Şehabuddin, Ebul-Fellah ed-Dımışki, &ldquo;Şuzuratuz-Zeheb fi Ahbari Men Zeheb&rdquo;, Tahkik: el-Ernaut, baskı, 1, Dımışk-Beyrut: Daru ibni Kesir, 1406, k.1986, m, c. 1, s. 331.</p>\r\n\r\n<p>\r\n	[9]&nbsp; &ldquo;Biharul-Envar&rdquo;, c. 44, s. 176 &ndash; 177; &ldquo;Kafi&rdquo;, c.1, s. 300.</p>\r\n\r\n<p>\r\n	[10] Başka bir rivayette imam H&uuml;seyinin İmametine işaret ediyor. Biz kısa kesmeye riayet etmek i&ccedil;in onu zikretmekten vazge&ccedil;iyoruz.</p>\r\n\r\n<p>\r\n	[11] Hicr, 42.</p>\r\n\r\n<p>\r\n	[12] Yakubi, Ahmet b. Ebi Yakup b. Cafer, &ldquo;Tarihi Yakubi&rdquo;, Beyrut: Daru Sadır, b.t.y., c. 2, s. 225.</p>\r\n\r\n<p>\r\n	[13] Necefi, Ali b. El-H&uuml;seyin, el-Haşemi, &ldquo;Muhammed b. Hanefiye&rdquo;, baskı, 1, Tahkik: elM&uuml;eseset&uuml;l-İslamiye lilbuhusi ve el-Malumat, Darul-huda, 1424, h. k., s. 94.</p>\r\n\r\n<p>\r\n	[14] &ldquo;Biharul-Envar&rdquo;, c. 43, s. 319.</p>\r\n\r\n<p>\r\n	[15] &ldquo;Tezkiretul-Havas&rdquo;, s. 217. Alıntı: Necefi, Ali b. El-H&uuml;seyin, el-Haşemi, &ldquo;Muhammed b. Hanefiye&rdquo;, baskı, 1, Tahkik: elM&uuml;eseset&uuml;l-İslamiye lilbuhusi ve el-Malumat, Darul-huda, 1424, h. k., s. 100.</p>\r\n\r\n<p>\r\n	[16] Taberi, Ebu Cafer, Muhammet b. Cerir, &ldquo;Tarihul- &Uuml;mem ve el-M&uuml;l&uuml;k&rdquo;, Tahkik: Muhammed Ebulfazl İbrahim, Baskı, 1, Beyrut: Darut-Turas, 1387, k. 1967, m, c. 5, s. 341.</p>\r\n\r\n<p>\r\n	[17] &ldquo;Biharul-Envar&rdquo;, c. 44, s. 186; İbni Şehri Aşub, &ldquo;el-Munakabat&rdquo;, Kum: intişarati allame, 1379, h.k., c. 4, s. 53.</p>\r\n\r\n<p>\r\n	[18] Bkz. &ldquo;Muhammed b. Hanefiye&rdquo;, s. 109-112; Alıntı: Şeyh Cafer en-Nakdi, &ldquo;es-Seyidetu Zeynebul-kubra&rdquo; s. 9, Mehna b. Sina da &ldquo;Ricali Allame Lahici&rdquo; adlı kitabın hatla yazılmış n&uuml;shadan alıntı yapmıştır, s. 119.</p>\r\n\r\n<p>\r\n	[19] Bkz. &ldquo;Biharul-Envar&rdquo;, c. 44, s. 329; &ldquo;Ayanuş-Şia&rdquo;, Beyrut: Darut-Tearuf lilmatbuat, c. 1, s. 588.</p>\r\n\r\n<p>\r\n	[20] Kumi, ibni Kevleviye, &ldquo;Kamiluz-Ziyarat&rdquo;, Necef: İntişarati Murtezeviye, 1356, h.k., s. 75.</p>\r\n\r\n<p>\r\n	[21] Huyi, Seyit Ebul Kasım, &ldquo;Mucmur-Ricalil-Hadis&rdquo;,c. 18, s. 100. Alıntı: &ldquo;Biharul-Envar&rdquo;, babi Ahvalil Muhtar, c. 45.</p>\r\n\r\n<p>\r\n	[22] &ldquo;Biharul-Envar&rdquo;, c. 45, s. 365.</p>\r\n\r\n<p>\r\n	[23] H&uuml;seyni, Celali, Seyit, Muhammed Rıza, &ldquo;Cihad-i İmam Seccad&rdquo;, baskı, 2, 1417, h, s. 236-237.</p>\r\n\r\n<p>\r\n	[24] &ldquo;Mucmur-Ricalil-Hadis&rdquo;,c. 16, s. 50.</p>\r\n\r\n<p>\r\n	[25] Bkz: &ldquo;el-Kafi&rdquo;, Kitabuh-h&uuml;cce, 4, s. 81, hadis no; 5.</p>\r\n','Muhammed b. Hanefiye&rsquo;nin imansal ve ahlaki faziletleri ve onun şahsiyeti hakkında kazavet ve h&uuml;k&uuml;m vermek -tarih boyunca bu şahsiyetin kişiliği ve konumu hakkında yapılan tahrifleri dikkate aldığımızda- ger&ccedil;ekten &ccedil;ok zordur. Ama araştırmalar ve tahkikler yaparak tarihsel kaynaklarda dağınık ve parakende olan şahit ve karinelerden yararlanark bu şahısın tarihteki yaşantısının sahip olduğu boyutlarından bir kuşesini a&ccedil;mak ve anlatmak m&uuml;mk&uuml;nd&uuml;r. İmam Ali&rsquo;nin (a.s.) oğlu olan bu şahsiyet hakkında s&ouml;ylenmesi m&uuml;mk&uuml;n olan şeylerden bir kısmı &ouml;zetle şunlardır: &nbsp;O &ccedil;ok arındırılmış bir insandır. İmam Ali ve imam Hasan ve H&uuml;seyin&rsquo;in ola alaka ve ilgi g&ouml;sterdikleri bir şahsiyettir. O bu imamların imam olduklarına inanmış ve o kesinlikle imamlık iddiasında bulunmamıştır. O &ccedil;ok fedak&acirc;r bir asker gibi her &uuml;&ccedil; imamın (a.s.) hizmetinde &ccedil;alışmıştır.\r\n\r\n	\r\n		Kerbela kıyamına şirket etmemesinin nedeni hakkında şunlar dizilip s&ouml;ylenilebilinir: birincisi: imam H&uuml;seyin&rsquo;in kıyamı şahadetle sonu&ccedil;lanmış ve bu hedefin tahakkuku i&ccedil;in imamla birlikte olanlar yeterli gelmişti dolayısıyla imam t&uuml;m yaranlarının şahadetiyle sonu&ccedil;lanan savaşta&nbsp; imamet evinin t&uuml;m erkek &ccedil;ocuklarının o savaşa şirket etmesini salah bulmamış ve bu nedenler Muhammed&rsquo;in bu savaşa katılmasını istememiş. İkincisi: kendisi hasta olduğu i&ccedil;in bu savaşa katılmamış, &uuml;&ccedil;&uuml;nc&uuml;s&uuml;: O imam H&uuml;seyin tarafından kendisinin gıyabinde Medine&rsquo;de kalmasını istemiş ve onu Medine&rsquo;de g&ouml;revlendirmişti ki orada olup bitenleri kendisine bildirsin.','&nbsp;Muhammed b. Henefiye&rsquo;nin Şahsiyetini daha fazla tanımak i&ccedil;in aşağıdaki konuların incelemek zaruridir:\r\n\r\n\r\n	İlkin; Muhaliflerin tarih boyunca İmamet hanedanının erkek şahsiyetlerini ter&ouml;r ettikleri konusunda bir mukaddime sunmak, sonra:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Muhammed b. Hanefiye&rsquo;nin değerli babası İmam Ali&rsquo;yle (a.s.) karşı bağladığı alaka ve karşılıklı olarak İmam&rsquo;ın ona karşı bağladığı alaka;\r\n	&nbsp;&nbsp;&nbsp; İmam Hasan&rsquo;a (a.s.) karşı beslediği muhabbeti ve&nbsp; alakası ve O hazretin ona karşı beslediği alaka;\r\n	&nbsp;&nbsp;&nbsp; İmam H&uuml;syin&rsquo;ine (a.s.) olan muhabbeti ve&nbsp; alakası ve O hazretin ona karşı var olan alaka niteliği;\r\n	&nbsp;&nbsp;&nbsp; Muhammed b. Hanefiyenin kıyam ve imamların (a.s.) kanını isteyen kimselere karşı beslediği alaka;\r\n	&nbsp;&nbsp;&nbsp; İmam Seccada (a.s.) karşı bağladığı alaka.\r\n\r\n\r\n	Bu konuları inceleyip a&ccedil;ıklayarak imam Ali&rsquo;nin&nbsp; (a.s.) oğlu olan Muhammed b. Hanefiye&rsquo;nin şahsiyetini tanıyabiliriz. İnaşaellah.\r\n\r\n\r\n	Mukaddime:\r\n\r\n\r\n	Tarihin İmam Ali Hanedanına Karşı Sergilediği Tavır:\r\n\r\n\r\n	Ş&uuml;phesiz bu hakikati a&ccedil;ıklamak i&ccedil;in tarihteki t&uuml;m karineleri ve şahitleri tahlili ve incelemek i&ccedil;in daha &ccedil;ok zamana ihtiya&ccedil; vardır ki bu kısa makaleye sığmaz. Bu nedenle bu bağlamda var olan ger&ccedil;eklerin bir kısmıyla yetineceğiz.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Tarihi kitaplar h&acirc;kim ve sultanların istekleri doğrultusunda onların hi&ccedil;bir şekilde ihsasatlarına ve h&uuml;k&uuml;metlerinin &ccedil;ehresine dokunmayacak şekilde yazıldığı meşhurdur. Bu nenenle ibni Hişam ibni ishakın siresini kendi y&ouml;ntemiyle kısaltmak ve &ouml;zetlemek istediğinde ş&ouml;yle diyor: &ldquo;ben ibni İshak&rsquo;ın bu kitapta yazdıklarının bir kısmını zikretmeyeceğim. Allah&rsquo;ın resul&uuml;nden onlarda hi&ccedil;bir eser ve hi&ccedil;bir nişane olmayan şeylerden, onlar hakkında kur&rsquo;an&rsquo;da hi&ccedil;bir şahit veya tefsir olmayan&hellip; ayni şekilde şairlerin nezdinde tanınmayan şiirleri de burada getirmeyeceğim. Bazı insanların kendisinden rahatsız olduğu şeyleri de nakletmeyeceğim&rdquo;.[1] Ş&uuml;phesiz ibni Hişam&rsquo;ın &ldquo;bazı insanları rahatsız eden şeyler&rdquo; şeklindeki ifadesinden maksat h&acirc;kimler ve sultanlardır. Aksi takdirde tarih hakkında yapmış olduğu bu tahrifteki engize bazı normal olan insanların duygularını rahatsız edecek şeyler olduğunu s&ouml;ylemek asla mantıklı gelmez.\r\n	&nbsp;&nbsp;&nbsp; Tarihi m&uuml;talaa etmekle m&uuml;şahede ediliyor ki bazı tarih&ccedil;iler ibni Hişam&rsquo;ın y&ouml;ntemini izlememiş ama bir&ccedil;ok amil nedeniyle hakimlerin istekleri doğrultusunda tarihi yazmışlardır. &Ouml;rneğin; tarih&ccedil;iler ikrar ediyorlar ki imam H&uuml;seyin (a.s.) ilk g&uuml;nden beri Yezidin halifeliğine muhalif ve ona bayat etmedi ve Medine&rsquo;ye hakim olan Velide ş&ouml;yle buyurdu: &ldquo;Biz n&uuml;b&uuml;vvetin ehlibeyti risaletin madeniyiz, meleklerin inip kalktıkları yerleriz, ve&hellip;Yezit fasit, fasık, i&ccedil;ki i&ccedil;en, g&uuml;nahsız insanların katili a&ccedil;ıktan a&ccedil;ığa fiske bulaşmış ve &hellip; bir kimsedir. Benim gibi bir kimse Yezit gibi bir kimseye biat etmez&rdquo;.[2]&nbsp; İmamın bu &ccedil;ok a&ccedil;ık s&ouml;z&uuml;n&uuml; tahrif ederek o hazrete ş&ouml;yle nisbetlendirmişlerdir ki hazret H&uuml;seyin Velid&rsquo;den &ldquo;beni Yezidin yanına g&ouml;t&uuml;r&rdquo; demiş. A&ccedil;ık ve r&uuml;şen olan bu tahrif h&acirc;kim ve halifenin zevkine ve isteğine uygun yapıldığı &ccedil;ok a&ccedil;ıktır. Buna binaen eğer tarih&ccedil;iler imam H&uuml;seyin&rsquo;in &ccedil;ok a&ccedil;ık olan tarihini bu şekilde tahrif ediyor ve olayı tersine &ccedil;eviriyorlar ise başkalarının teklifi de &ccedil;ok a&ccedil;ıktır.!\r\n	&nbsp;&nbsp;&nbsp; Bazı tarih&ccedil;iler ve raviler sulta ve h&acirc;kimlerin g&uuml;c&uuml;nden ve z&uuml;l&uuml;m &uuml;nden korktukları i&ccedil;in imam Ali&rsquo;nin (a.s.) faziletlerini ink&acirc;r etmişler ve bunun yerine sultanlar i&ccedil;in faziletler sıralamış ve konumlarını y&uuml;celtmelere &ccedil;alışmışlar.[3] Bu nedenle yakini bir şekilde şunu s&ouml;ylemek m&uuml;mk&uuml;nd&uuml;r ki tarih ehlibeyt (a.s.) hakkında &ouml;zellikle imam Ali&rsquo;nin evlatları bağlamında insaftan &ccedil;ok uzak bir şekilde tavır takınmıştır. Onun i&ccedil;in Muhammed b. Hanefiye&rsquo;nin şahsiyetini tanımak i&ccedil;in tarih kitaplarında &ccedil;ok dağınık olan şahit ve karinelerden yararlanmak gerekiyor. Bu karineler şunlardır:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Muhammed b. Hanefiye&rsquo;nin değerli babası İmam Ali&rsquo;yle (a.s.) karşı duyduğu alaka ve mutekabilen İmam&rsquo;ın de ona karşı duymuş olduğu alaka;\r\n\r\n\r\n	Bu konuyu incelemeye tabi tutan bir kimse Şia ve S&uuml;nni kaynak kitaplarında dağınık bir şekilde bulunan rivayetleri &ndash;imamlar hakkındaki konuların sans&uuml;r olduğundan dolayı- incelerse bu konuyu fark edecektir ki İmam Ali (a.s.) kendi &ccedil;ocuğuna &ccedil;ok ilgi ve alaka duymuş ve a&ccedil;ık bir şekilde buna şahit olacaktır. &Ouml;yle ki bazı s&ouml;zlerinde ş&ouml;yle buyuruyor: &ldquo;D&uuml;nyada ve ahirette bana iyilik yapmak isteyen bir kimse oğlum Muhammed&rsquo;e iyilik yapsın&rdquo;.[4] &ldquo;el-İthaf&rdquo; kitabının sahibi İmam&rsquo;ın (a.s.) vasiyetini nakletmiş ve vasiyette ş&ouml;yle denilmiştir: &ldquo;Sora Muhammed b. Hanifeye&rsquo;ye baktı ş&ouml;yle buyurdu: &ldquo;kardeşlerine tavsiye ettiğimi aklında tuttun mu? Evet dedi. Buyurdu: &ouml;yle ise aynısını sana da tavsiye ediyorum. Kardeşlerinin değerini bil. Senden b&uuml;y&uuml;k olduklarından dolayı &uuml;zerinde hakları var olmaktadır. Onların d&uuml;sturlarına itaat et. Onlarla istişare etmeden hi&ccedil;bir şeyi kesinleştirme. Sonra buyurdu: Siz Hasaney&rsquo;ne (Hasan ve H&uuml;seyin) onun (ibni Hanefiye) hakkında tavsiye ediyorum ona sizler hakkında tavsiye ettiğimi. Zira o kardeşiniz[5] ve babanızın oğludur ve biliyorsunuzdur ki babanız onu seviyor&rdquo;[6]\r\n\r\n\r\n	İmamın vasiyetinin bu kısmı imamın Muhammed b. Hanefiye&rsquo;ye duyduğu alakasının ve muhabbetin ne kadar şiddetli olduğunu g&ouml;steriyor olmakla birlikte onunla kardeşlerinin arasındaki bağı muhkem kılmaya &ccedil;alıştığını g&ouml;stermektedir. Bu arada fırsatı ganimet bilip burada Şeyh-i Saduk&rsquo;un İmam Ali&rsquo;den (a.s.) nakletmiş olduğu uzun tavsiyesini ki imamın ibni Hanefiye&rsquo;ye ne kadar alaka duyduğunu ifade ediyor burada a&ccedil;ıklamak tam yerinde olacaktır. Ancak bu vasiyet &ccedil;ok uzun olduğu i&ccedil;in biraz &ouml;n&uuml;nden ve birazda arkasından burada zikredeceğiz. &ldquo;m&uuml;minlerin emiri Hz. Ali (a.s.) Muhammed b. Hanefiye&rsquo;ye yapmış olduğu bir vasiyette ş&ouml;yle buyuruyor: &ldquo;Ey oğlum! D&uuml;nyaya bağlı olan arzulara g&uuml;venmekten sakın. Zira arzular&hellip; eğer d&uuml;nya ve ahiretin hayrını elde etmek ve kazanmak istiyorsan insanların elindekilere g&ouml;z dikme&rdquo;.[7]\r\n\r\n\r\n	Bu vasiyet imam&rsquo;ın (a.s.) son vasiyetlerindendir ki a&ccedil;ık bir şekilde imam Ali&rsquo;nin (a.s.) oğlu Muhammed b. Hanefiye&rsquo;ye olan alakasını ve ona şahsiyet ve kişilik kazandırmak i&ccedil;in ne kadar uğraştığını, ehlibeyte doğru y&ouml;nlendirmeye y&ouml;nelik nasıl istekli olduğunu a&ccedil;ık bir şekilde ortaya koymaktadır. İmam kendisinin i&ccedil;inde bulunduğu b&uuml;t&uuml;n sorun ve m&uuml;şk&uuml;llere rağmen bu uzun vasiyetnameyi yazmayı boş vermiyor.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; İmam Hasan&rsquo;a (a.s.) Duyduğu Muhabbeti Ve&nbsp; Alaka, O Hazretin de Ona Duyduğu Alaka;\r\n\r\n\r\n	Bu iddiayı destekleyecek şahitler ve karineler &ccedil;oktur. Burada bu bağlamda var olan bazı &ouml;rnekleri beyan edeceğiz.\r\n\r\n\r\n	2-1- İmam Ali&rsquo;nin hasaney&rsquo;nin (Hasan ve H&uuml;seyin) canını korumak i&ccedil;in &ccedil;ok dikkat ettiği maruftur. Zira bir taraftan imametin devamı diğer taraftan peygamberin (s. a. a.) neslinin devam edilmesi bu iki kişinin baki kalmasına bağlıdır. Bu nedenle imam (a.s.) tehlikeli g&ouml;revlere Muhammed b. Hanefiye&rsquo;yi g&ouml;nderirdi. Bu nedenler bazıları Muhammed b. Hanefiye ile kardeşlerinin arasında ihtilaf &ccedil;ıkarmak i&ccedil;in bundan suistifade yapmaya &ccedil;alışırdı. Veya &ndash;eğer onlar hakkında k&ouml;t&uuml;mser d&uuml;ş&uuml;nmesek- imam Ali&rsquo;nin onunla kardeşlerinin arasında yapmış olduğu bu ayrımcılığın nedenini Muhammed b. Henefiye&rsquo;den ş&ouml;yle sorarlardı: Nasıl oluyor senin baban hep tehlikeli g&ouml;revlere seni g&ouml;nderiyor ama senin kardeşlerin olan Hasaneyn&rsquo;leri g&ouml;ndermiyor?! İbni Hanefiy&rsquo;enin bu tefrika engiz s&ouml;zlere karşı sergilediği tavır onun&nbsp; o iki değerli kardeşlerine ve babasının kendisi hakkındaki kararlarına karşı ne kadar duyarlı olduğunu ortaya koyar. Onların sormuş olduğu soruya karşı verdiği cevap ş&ouml;yledir: &ldquo;O iki kardeşim babamın g&ouml;zleridirler. Kendi elleriyle kendi g&ouml;zlerini koruyor&rdquo;.[8]\r\n\r\n\r\n	2-2- imam Hasan (a.s.) &ouml;l&uuml;m haletine (ihtidar) girdiğinde Kanberi &ccedil;ağırır ona git Muhammed b. Hanefiyeyi &ccedil;ağır buyurdu. Kanber ben ona İmam seni &ccedil;ağırıyor dediğimde hemen acaba bir olay mı ger&ccedil;ekleşmiş diye sordu? İmam Hasan&rsquo;ın (a.s.) yanına git dedim. O acele olarak benimle beraber hazretin hizmetine vardık. Selam verdikten sonra imam Hasan ona ş&ouml;yle buyurdu: otur! &hellip; ey Ali&rsquo;nin oğlu ben senin hakkındaki hasadetlerden korkmam. Zaten Allah kafirleri bu vasıfla nitelendirmiştir. Şeytanın sena n&uuml;fuz edebilecek bir kapı sende bırakmadı. &hellip; Sonra Mhammed b. Hanefiye, kendi kardeşini muhatap alarak ş&ouml;yle dedi: sen beni peygambere g&ouml;t&uuml;ren benim imamım ve serverimsin. Allaha yemin ederim senden bu s&ouml;z&uuml; işitmeden &ouml;nce &ouml;l&uuml;m&uuml;n bana gelmesini isterdim.[9]\r\n\r\n\r\n	Bu s&ouml;z ibni Hanefiyenin kardeşinin imametine olan itikadının ve imanının mertebesinin ne kadar y&uuml;ksek olduğunu beyan etmektedir.[10]&nbsp; İmam Hasan&rsquo;ın (a.s.) s&ouml;z&uuml; de Muhammed b. Hanefiye&rsquo;nin hasadetten uzak olduğuna ve şeytanın kendisine n&uuml;fuz edebilecek bir kişi olmadığına ve onun Allahın bu s&ouml;z&uuml;n&uuml;n; &ldquo;Azgınlardan sana uyanlar dışında, kullarım &uuml;zerinde senin hi&ccedil;bir h&acirc;kimiyetin yoktur&rdquo;[11] reel &ouml;rneği olduğuna dair şahittir. Aynı zamanda bu şahsiyetin b&uuml;y&uuml;kl&uuml;ğ&uuml;ne dair a&ccedil;ık delildir.\r\n\r\n\r\n	2-3- İmam Hasan (a.s.) şahadete vardığında Muhammed b. Hanefiye onun matemine &ccedil;ok derin duygularla ve h&uuml;z&uuml;nle dolu s&ouml;zler s&ouml;yleyerek o hazreti &ouml;v&uuml;yordu. Yakubi bu bağlamda ş&ouml;yle diyor: &ldquo;İmam Hasan&rsquo;ın bedenini kefene sardıklarında Muhammed b. Hanefiye ş&ouml;yle diyor: ey eba Muhammed Allah sana rahmet etsin. Allaha yemin ederim ki senin yaşaman izzet kaynağı ve vefatın hidayet kaynağıydı. Ne g&uuml;zel ruh bedeninde yerleştirilmiştir. Kefene sarılmış olan senin bedenin neden b&ouml;yle olmasın. Oysaki sen hidayet s&uuml;lalesinden, takva ehlinin s&ouml;zleşmişlerindensin. İman kaynağından s&uuml;t emmişsin, pak yaşadın. Pak d&uuml;nyadan gittin. Allahın rahmeti ve bereketi &uuml;zerine olsun&hellip;&rdquo;[12]\r\n\r\n\r\n	Eğer bir kimse Muhammed b. Hanefiye&rsquo;nin kardeşinin mateminde kardeşini &ouml;ven &ccedil;ok kısa ama &ccedil;ok anlamlı s&ouml;zlerle tavsif ettiğini bu s&ouml;zlere dikkat ederse onun s&ouml;zlerinin en g&uuml;zel ayrıcalıklara ve fazilet i&ccedil;erikli anlamlara haiz olduğunu g&ouml;recektir. Bu g&uuml;zel s&ouml;zlerle kardeşinin hakkını eda ediyor. Rihlet eden imama (a.s.) ibni Hanefiye&rsquo;den daha aşına kim olabilir?[13]\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Muhammed b. Hanefiye&rsquo;nin İmam H&uuml;syin&rsquo;e (a.s.) Karşı Duyduğu Muhabbet, Alaka Ve O Hazretin De Ona Karşı Duyduğu Alaka;\r\n\r\n\r\n	Bu alakanın iki taraflı olduğuna delalet eden deliller konunun devamında geliyor:\r\n\r\n\r\n	3-1- imam Bakır dan (a.s) nakledilmiştir: &ldquo;Ki İmam H&uuml;seyin İmam Hasanın hatırası İ&ccedil;in onun meclisinde konuşmuyordu. Muhammed b. Hanefiye de İmam H&uuml;seyin&rsquo;e karşı b&ouml;yle idi&rdquo;.[14]\r\n\r\n\r\n	3-2- Sıbt b. Cevzi &ldquo;tezkiret&uuml;&rsquo;l Havas&rdquo; adlı eserinde ş&ouml;yle naklediyor: &ldquo;Muhammed b. Hanefiye imam H&uuml;seyin&rsquo;in (a.s.) yolculuğa &ccedil;ıktığından haberdar olduğunda abdestli halle &ccedil;ok ağladı&rdquo;.[15] Kardeşim sen banim katımda en sevimli ve herkesten en &ccedil;ok azizimsin ve&hellip;derdi&rdquo;.[16]\r\n\r\n\r\n	Beyan edilenlerden Muhammed b. Hanefiye&rsquo;nin imam Ali&rsquo;nin ve kardeşlerinin yanındaki yeri ve konumu ve onların da onun yanındaki yeri ve konumu a&ccedil;ıklanmış oldu. Ama şu soru halen yerini korumaktadır ki neden Muhammed b. Hanefiye kerbela yolculuğunda Hz. H&uuml;seyin&rsquo;le beraberlik etmedi?\r\n\r\n\r\n	Muhammed b. Hanefiye&rsquo;nin Kerbelada Huzur Bulmamasının Felsefesi:\r\n\r\n\r\n	Bu &ccedil;ok sorulan bir sorudur. Burada da sorulan sorunun metninde de gelmiştir. Bu sorunun cevabının a&ccedil;ığa kavuşması i&ccedil;in bu konuyu birka&ccedil; a&ccedil;ıdan incelememiz gerekmektedir.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; İmam H&uuml;seyin&rsquo;in (a.s.) kıyamı şahadetle sonu&ccedil;lanmıştır. İmam&rsquo;ın o b&uuml;y&uuml;k hedefi onunla beraberlik yapan o sayıyla tahakkuk bulurdu. Bu nedenle imam neticesi t&uuml;m arkadaşlarının şehitlik derecesine olaşacak olan bir savaşa imametin t&uuml;m erkek adamlarının b&ouml;yleli bir savaşa katılmasını uygun g&ouml;rmemiştir. Bu bakışı ve g&ouml;r&uuml;ş&uuml; Muhammed b. Hanefiye&rsquo;nin şu s&ouml;zleri &ldquo;Onun t&uuml;m arkadaşlarının ve babalarının isimleri bizim yanımızda yazılmıştır&rdquo;[17] teyit ediyor.\r\n	&nbsp;&nbsp;&nbsp; Başka bir g&ouml;r&uuml;ş ş&ouml;yledir: O imamın hicreti d&ouml;neminde hasta idi. Dolayısıyla bu kıyama katılmamıştır. Ama hastalığının t&uuml;r&uuml; hakkında ihtilaflar var olmaktadır.[18]\r\n	&nbsp;&nbsp;&nbsp; &Uuml;&ccedil;&uuml;nc&uuml; g&ouml;r&uuml;ş ki kabul edilmesi daha mantıklıdır şudur: İmam kardeşini kendisinin bulunmadığı bir d&ouml;nemde &ouml;nemli bir g&ouml;rev i&ccedil;in Medine&rsquo;de bıraktı. Bu g&ouml;r&uuml;ş i&ccedil;in birka&ccedil; şahit var olmaktadır:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Birinci Delil: Allame Meclisi ve Allame Muhsin Emini ş&ouml;yle diyorlar: İmam kendi kardeşini d&uuml;şmanların Medine&rsquo;deki faaliyetlerden haberdar etmek i&ccedil;in Medine&rsquo;de g&ouml;revli bıraktı. Aba Abdullah kendi ehlibeytiyle Medine&rsquo;den Mekke&rsquo;ye doğru hareket ettikleri vakit kardeşini Medine&rsquo;ye istihbarat&ccedil;ı olarak bıraktı. Ta ki Medine&rsquo;de d&uuml;şmanların yapacakları faaliyetleri kendisine bildirsin. &ldquo;Ama sen Medine&rsquo;de kalmayacaksın, kalıyorsan Medine&rsquo;de benim g&ouml;z&uuml;m olarak kalacaksın. Onların faaliyetlerinden hi&ccedil;bir şeyi benden gizli bırakmayacaksın&rdquo;.[19]\r\n\r\n\r\n	Bu bir &ouml;rnek delildir ki imam onu bu &ouml;nemli iş i&ccedil;in memur kılmıştı. Tabiidir ki imam İslam b&ouml;lgelerinin en &ouml;nemli şehirlerinden birisinde yani Medine&rsquo;de olup biteceklerden habersiz kalmamak i&ccedil;in kendi g&uuml;&ccedil;lerinden birilerini oraya yerleştirmesi gerekir.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; İkinci Delil: İmamın Muhammed b. Hanefiye&rsquo;ye yazmış olduğu son mektuptur. Tarih&ccedil;iler ş&ouml;yle yazarlar: İmam en son yazdığı mektup kardeşi Muhammed b. Hanefiye&rsquo;ye yazmış olduğu mektuptur. İbni Kavleviye İmam Bakır&rsquo;dan (a.s.) ş&ouml;yle naklediyor: imam H&uuml;seyin (a.s.) Kerbeladan Muhammed b. Hanefiye&rsquo;ye ş&ouml;yle yazdı: Bismillahirrahmanirrahim, Kerbeladan H&uuml;seyin b. Ali&rsquo;den Muhammed b. Ali&rsquo;ye; ama bad; D&uuml;nya sanki olmamıştır, ahiret ise hi&ccedil;bir zaman aradan gitmeyecektir&rdquo;.[20] Buna binaen eğer İmam kendi kardeşinden &ndash;kerbela kıyamına şirket etmediğinden dolayı- rahatsız olmuş olsaydı en son mektubunu ona yazmazdı.\r\n	&nbsp;&nbsp;&nbsp; &Uuml;&ccedil;&uuml;nc&uuml; Delil: İbni Hanefiye&rsquo;nin İmam H&uuml;seyin&rsquo;in intikamlarının alınması i&ccedil;in ger&ccedil;ekleştirilen hareket ve kıyamlara y&ouml;nelik g&ouml;stermiş olduğu gayret ve sarf ettiği ciddiyetlik ve &ccedil;abadır. Eğer o imam H&uuml;seyin&rsquo;in kıyamında kusurlu olmuş olsaydı onun hayatında; neden kardeşin imama yardım etmedin şeklinde kendisine ihtirazlar yapılması gerekirdi. Oysaki Muhammed b. Hanefiye Muhtardan &Ouml;mer b. Sad&rsquo;ı &ouml;ld&uuml;rmeyi geciktirdiği i&ccedil;in yakınıyor. Ayetullah Huyi (r.a) bu bağlamda ş&ouml;yle yazıyor: &ldquo;Muhammed b. Hanefiye bir toplantıda Şiilerle oturuyordu Muhtardan &Ouml;mer b. Sad&rsquo;ın &ouml;ld&uuml;rtmesini geciktirdiği i&ccedil;in şikayet&ccedil;i oluyor. S&ouml;z&uuml; daha tamamlanmamıştı iki kişinin başını onun yanına getirdiler. O da hemen secdeye kapıldı ve ellerini havaya kaldırdı dua etti ve ş&ouml;yle dedi: &ldquo;Allah&rsquo;ım bu g&uuml;n&uuml; Muhtar i&ccedil;in unutma, ona Muhammed&rsquo;in (s.a.a.) Ehlibeytinden (a.s.) en g&uuml;zel m&uuml;k&acirc;fat ver. Allaha yemin ederim bundan sonra Muhtardan şik&acirc;yet&ccedil;i olmayacağım&rdquo;.[21]\r\n	&nbsp;&nbsp;&nbsp; D&ouml;rd&uuml;nc&uuml; Delil: Tarihi incelediğimizde tarihi naslarla karşılaşıyoruz ki İmam Seccad (a.s.) amcasını kendi yerine vekil tayin ediyor yapılan kıyamlarda kıyam edenlere yardımcı olmak ve onlara fikir alış verişinde bulunsun diye. İmam Seccadın (a.s.) mektubu ş&ouml;yledir: &ldquo;ey amcam! Eğer biz ehlibeyte bağlı olma noktasında mutaassıp bir k&ouml;le varsa insanlar &uuml;zerinde ona yardım etmeleri vaciptir. Ger&ccedil;ekten ben seni bu iş i&ccedil;in mesul olarak tayin ediyorum. Nasıl uygun ve selah buluyorsan o şekilde amel et&rdquo;.[22]\r\n\r\n\r\n	Kıyam işleri bağlamındaki sorumluluk imam Seccad tarafından amcası olan Muhammed b. Hanefiye&rsquo;ye verilmesi en g&uuml;zel ve en iyi bir y&ouml;ntemdir; Zira Muhammed h&acirc;kimler tarafından onların h&uuml;k&uuml;metlerine karşı m&uuml;bareze i&ccedil;inde olduğu t&ouml;hmeti altında değildi. D&uuml;şmanlarda suizannı oluşturacak bir şeyi de yoktu. Zira o kendi imameti peşinde değildi. Ama İmam Seccad ise h&uuml;k&uuml;met tarafından g&ouml;zetim altında idi. Zira o kerbelada şehit olanların intikamını almakla m&uuml;kellef idi ve imamet makamına layık bir kimse idi. Zira o ilim, takva ve şeref sahibi idi. H&uuml;k&uuml;metin casuslarından gizli değildi ki Şiilerden bir kısım onun imam oluşuna inan&ccedil;ları vardı. Bu cihetle idi ki imam emevi hanedanı tarafından canına y&ouml;nelik olan tehditlerden kendi canını koruyarak adil bir h&uuml;k&uuml;metin başa gelmesi i&ccedil;in ve dini ihya etmek ve dini ihya etmek i&ccedil;in ortam oluşturmak ve Ehlibeytin intikamını almak i&ccedil;in &ccedil;ok uğraştı ve bir lahza bile sakin durmadı ve bu doğrultuda vaktini esirgemedi.[23] Dikkatli d&uuml;ş&uuml;nen bir kimse b&uuml;t&uuml;n bu işlerin yapılması Muhammed b. Hanefiye&rsquo;nin olmaksızın ger&ccedil;ekleştirmesinin &ccedil;ok zor olduğunu anlar.\r\n\r\n\r\n	İmamet İddiasında Bulunma İddiası\r\n\r\n\r\n	Beyan edilen konulardan Muhammed b. Hanefiye&rsquo;nin bireysel ve toplumsal h&uuml;viyeti ve tarihteki yeri ve konumu a&ccedil;ıklandı. Kendisi i&ccedil;in zikredilen b&uuml;t&uuml;n bu niteliklere rağmen onun hatadan ve yanlış yapacağından masum olduğuna inanmıyoruz. Rical ilminde uzman ve &ccedil;ok derin olan Ayetullah Huyi (r.a) ş&ouml;yle diyor. Muhammed b. Hanefiye&rsquo;nin imanını ve inancını zedeleyecek hi&ccedil;bir şey bulamadım. Hata onun imamet iddiasında bulunduğu hakkında zikredilen rivayet sahih bir rivayettir yinede onun imanını soru altında bırakmaz. O ş&ouml;yle diyor: Rivayet sent bakımında sahihtir ve Muhammed Hanefye&rsquo;nin imam Seccadın (a.s.) imametine inandığına delalet ediyor.[24]\r\n\r\n\r\n	Bizim akidemize g&ouml;re Ayetullah Huyi&rsquo;nin g&ouml;r&uuml;ş&uuml; doğrudur. Zira eğer bu rivayette dikkat edilirse &ouml;zellikle rivayetin ilk kısmında Muhammed b. Hanefiye&rsquo;den Kardeşinin oğlu imam Seccad (a.s.) i&ccedil;in m&uuml;eddebane bir ibare ve g&uuml;zel kelimeler kullandığını ve rivayetin sonunda da &ccedil;ok a&ccedil;ık bir şekilde sonu&ccedil;ta ayağının kaydığının farkına varmış olduğunu ve imam Secadın İmametini kabul ettiğini g&ouml;r&uuml;r. Onun şu s&ouml;zleri; &ldquo;sonra Muhammed b. Hanefiye geri d&ouml;nd&uuml; ve Ali b. H&uuml;seyin&rsquo;in velayetini kabul etti.[25]\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] İbni Hişam, Abdulmelik, b. Hişam el-Humeyri el-Meafiri, &ldquo;es-Siretu&rsquo;n-Nebeviye&rdquo;, Tahkik; Mustafa es-Seka, İbrahim el-Ebyari, ve Abdulhafiz, Şelebi, Beyrut: Darul Marife, baskı tarihi yok, c. 1, s. 4.\r\n\r\n\r\n	[2] İbni Asem, ebu Muhammed, Ahmet el-Kufi, &ldquo;Kitabu&rsquo;l- Ftuh&rdquo;, tahkik: Ali Şiri, baskı, 1, Beyrut: Darul-Edva, 1411, k, 1991, m, c. 5, s. 14.\r\n\r\n\r\n	[3] Bu konuda Allame Emini&rsquo;nin &ldquo;Gulluv der Fezail&rdquo; adlı kitabında getirmiş olduğu onlarca &ouml;rneklere bakmak yeterlidir. Bkz.\r\n\r\n\r\n	[4] Kuleyni, Muhammed b. Yakup, &ldquo;Kafi&rdquo;, Tahran: Darul- Kutubul- İslamiye, 1365, h. ş. c. 1, s. 300; Meclisi, &ldquo;Biharul-Envar&rdquo;, Beyrut: M&uuml;esesetul-Vefa, 1404, k. c. 44, s. 174.\r\n\r\n\r\n	[5] &ldquo;Futuh-i İbni Asem&rsquo;de şu ibareyle gelmiştir: &ldquo;Usiytu Ahadukuma bikuma ve usikuma bihı&rdquo;. Sizin kardeşinizi size tavsiye ederim, onuda size tavsiye ederim. C. 4, s. 28.\r\n\r\n\r\n	[6]&nbsp; Taberi, Ebu Cafer, Muhammet b. Cerir, &ldquo;Tarihul- &Uuml;mem ve el-M&uuml;l&uuml;k&rdquo;, Tahkik: Muhammed Ebulfazl İbrahim, Baskı, 1, Beyrut: Darut-Turas, 1387, k. 1967, m, c. 5, s. 147.\r\n\r\n\r\n	[7] Şeyh Saduk, Ebu Cafer, &ldquo;Men la Yahdurul-Fakih&rdquo;, Kum: Camiatul M&uuml;dderisin, 1413, h.k. c. 4, s. 284- 292.\r\n\r\n\r\n	[8] İbnul-Ummad el-Hanbeli, Şehabuddin, Ebul-Fellah ed-Dımışki, &ldquo;Şuzuratuz-Zeheb fi Ahbari Men Zeheb&rdquo;, Tahkik: el-Ernaut, baskı, 1, Dımışk-Beyrut: Daru ibni Kesir, 1406, k.1986, m, c. 1, s. 331.\r\n\r\n\r\n	[9]&nbsp; &ldquo;Biharul-Envar&rdquo;, c. 44, s. 176 &ndash; 177; &ldquo;Kafi&rdquo;, c.1, s. 300.\r\n\r\n\r\n	[10] Başka bir rivayette imam H&uuml;seyinin İmametine işaret ediyor. Biz kısa kesmeye riayet etmek i&ccedil;in onu zikretmekten vazge&ccedil;iyoruz.\r\n\r\n\r\n	[11] Hicr, 42.\r\n\r\n\r\n	[12] Yakubi, Ahmet b. Ebi Yakup b. Cafer, &ldquo;Tarihi Yakubi&rdquo;, Beyrut: Daru Sadır, b.t.y., c. 2, s. 225.\r\n\r\n\r\n	[13] Necefi, Ali b. El-H&uuml;seyin, el-Haşemi, &ldquo;Muhammed b. Hanefiye&rdquo;, baskı, 1, Tahkik: elM&uuml;eseset&uuml;l-İslamiye lilbuhusi ve el-Malumat, Darul-huda, 1424, h. k., s. 94.\r\n\r\n\r\n	[14] &ldquo;Biharul-Envar&rdquo;, c. 43, s. 319.\r\n\r\n\r\n	[15] &ldquo;Tezkiretul-Havas&rdquo;, s. 217. Alıntı: Necefi, Ali b. El-H&uuml;seyin, el-Haşemi, &ldquo;Muhammed b. Hanefiye&rdquo;, baskı, 1, Tahkik: elM&uuml;eseset&uuml;l-İslamiye lilbuhusi ve el-Malumat, Darul-huda, 1424, h. k., s. 100.\r\n\r\n\r\n	[16] Taberi, Ebu Cafer, Muhammet b. Cerir, &ldquo;Tarihul- &Uuml;mem ve el-M&uuml;l&uuml;k&rdquo;, Tahkik: Muhammed Ebulfazl İbrahim, Baskı, 1, Beyrut: Darut-Turas, 1387, k. 1967, m, c. 5, s. 341.\r\n\r\n\r\n	[17] &ldquo;Biharul-Envar&rdquo;, c. 44, s. 186; İbni Şehri Aşub, &ldquo;el-Munakabat&rdquo;, Kum: intişarati allame, 1379, h.k., c. 4, s. 53.\r\n\r\n\r\n	[18] Bkz. &ldquo;Muhammed b. Hanefiye&rdquo;, s. 109-112; Alıntı: Şeyh Cafer en-Nakdi, &ldquo;es-Seyidetu Zeynebul-kubra&rdquo; s. 9, Mehna b. Sina da &ldquo;Ricali Allame Lahici&rdquo; adlı kitabın hatla yazılmış n&uuml;shadan alıntı yapmıştır, s. 119.\r\n\r\n\r\n	[19] Bkz. &ldquo;Biharul-Envar&rdquo;, c. 44, s. 329; &ldquo;Ayanuş-Şia&rdquo;, Beyrut: Darut-Tearuf lilmatbuat, c. 1, s. 588.\r\n\r\n\r\n	[20] Kumi, ibni Kevleviye, &ldquo;Kamiluz-Ziyarat&rdquo;, Necef: İntişarati Murtezeviye, 1356, h.k., s. 75.\r\n\r\n\r\n	[21] Huyi, Seyit Ebul Kasım, &ldquo;Mucmur-Ricalil-Hadis&rdquo;,c. 18, s. 100. Alıntı: &ldquo;Biharul-Envar&rdquo;, babi Ahvalil Muhtar, c. 45.\r\n\r\n\r\n	[22] &ldquo;Biharul-Envar&rdquo;, c. 45, s. 365.\r\n\r\n\r\n	[23] H&uuml;seyni, Celali, Seyit, Muhammed Rıza, &ldquo;Cihad-i İmam Seccad&rdquo;, baskı, 2, 1417, h, s. 236-237.\r\n\r\n\r\n	[24] &ldquo;Mucmur-Ricalil-Hadis&rdquo;,c. 16, s. 50.\r\n\r\n\r\n	[25] Bkz: &ldquo;el-Kafi&rdquo;, Kitabuh-h&uuml;cce, 4, s. 81, hadis no; 5.'),(116,'tr122','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İnsanların işleyecekleri b&uuml;y&uuml;k g&uuml;nahların hepsi aynı derecede değildirler. Buna binaen g&uuml;nahların af edilmesi de g&uuml;nahın &ccedil;eşidine ve t&uuml;r&uuml;ne bağlıdır. Bir g&uuml;nah vardır ki bir istiğfar dilemekle af olunması m&uuml;mk&uuml;nd&uuml;r, ama bir başka g&uuml;nah vardır ki daha fazla zahmete katlanmak ve daha fazla telafi edilmeyi ister. Elbette İslam dininde insan yaşadığı s&uuml;rece (t&ouml;vbe ederek) Allaha d&ouml;nme fırsatına sahiptir. Bu maksada kavuşmak i&ccedil;in Allahtan yardım diledikten ve Allahın evliyalarına tevess&uuml;l ettikten sonra b&uuml;t&uuml;n g&uuml;c&uuml;m&uuml;zle Allah ve insanlar hakkında telef ettiğimiz hakları telafi etmeye &ccedil;alışmamız gerekir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Konuya başlamadan &ouml;nce İslam d&uuml;ş&uuml;n&uuml;rlerin kısaca g&uuml;nahı b&uuml;y&uuml;k ve k&uuml;&ccedil;&uuml;k olmak &uuml;zere ikiye ayırdıkları bağlamındaki g&ouml;r&uuml;şlerini hatırlatacağız. Daha sonra g&uuml;nahların eserini hayatımızdan silecek noktasında bize yardımcı olabilecek yolları a&ccedil;ıklamaya &ccedil;alışacağız.</p>\r\n\r\n<p>\r\n	İslami metinlerde b&uuml;y&uuml;k g&uuml;nah hakkında &uuml;&ccedil; g&ouml;r&uuml;ş var olmaktadır. Sorunun cevabına kavuşmak i&ccedil;in bu g&ouml;r&uuml;şlerden haberdar olmak i&ccedil;in faydalı olduğuna inandığımız i&ccedil;in bu g&ouml;r&uuml;şlere işaret edeceğiz:</p>\r\n\r\n<p>\r\n	Bir: B&uuml;y&uuml;k g&uuml;nahtan maksat hakkında cehennem s&ouml;z&uuml; verilmiş olan g&uuml;nahlardır.</p>\r\n\r\n<p>\r\n	İki: B&uuml;y&uuml;k g&uuml;nah hakkında rivayet ve ayetlerde kesin haram olduğu h&uuml;km&uuml; belirlenmiş olan g&uuml;nahlardır.</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil;: Bazı rivayetlere g&ouml;re Allah&rsquo;ın azameti ve b&uuml;y&uuml;kl&uuml;ğ&uuml; karşısında işlenen b&uuml;t&uuml;n g&uuml;nahlar b&uuml;y&uuml;kt&uuml;rler. Eğer bazı g&uuml;nahlar k&uuml;&ccedil;&uuml;k g&uuml;nah olarak belirlenmişler ise bu sadece başka g&uuml;nahlara mukayese edildiği taktirdedir. Ama haddi zatında bunlar yine b&uuml;y&uuml;k g&uuml;nahlardır.</p>\r\n\r\n<p>\r\n	Bu mukaddimeye dikkatle İslami &ouml;ğretilerde dikkate alınmış olan meselelerden birisi şudur: insanın helak olmasına neden olan şey insanın ilahi d&uuml;sturlardan uzak durması ve ayet ve rivayetlerde hakkında b&uuml;y&uuml;k azap s&ouml;z&uuml; verilmiş g&uuml;nahlara y&ouml;nelmesidir. Ama unutulmaması ve kendisinden gaflet edilmemesi gereken nokta şudur: g&uuml;nahın insanın bireysel ve toplumsal hayatında bırakacağı negatif eserlerine rağmen insan her zaman iyiye doğru y&ouml;n&uuml;n&uuml; değiştirebilme yeteneğine sahiptir. Zira İslam dininde &ccedil;ıkmaz cadde yoktur. Herkes her durumda kendi g&uuml;zerg&acirc;hını kendi hayrına neden olacak şeylere d&ouml;nd&uuml;rme yetisine sahiptir.</p>\r\n\r\n<p>\r\n	G&uuml;nahın Eserlerini Silme Yolları</p>\r\n\r\n<p>\r\n	Bazı g&uuml;zel ve iyi amellerle g&uuml;nahların eserini silme eylemine &ldquo;tekfir&rdquo; denilmektedir. Bu t&uuml;r amellerin &ccedil;ok fazla oldukları hesabiyle biz burada bir kısmına işaret edeceğiz.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Farz ve m&uuml;stahap namazları kılmak: Allah&rsquo;u Teala kur&rsquo;an&rsquo;ı kerimde ş&ouml;yle buyuruyor: &ldquo;(Ey Muhammed!) G&uuml;nd&uuml;z&uuml;n iki tarafında ve gecenin g&uuml;nd&uuml;ze yakın vakitlerinde namaz kıl. &Ccedil;&uuml;nk&uuml; iyilikler k&ouml;t&uuml;l&uuml;kleri giderir. Bu, &ouml;ğ&uuml;t alanlar i&ccedil;in bir &ouml;ğ&uuml;tt&uuml;r&rdquo;.[1]<br />\r\n	&nbsp;&nbsp;&nbsp; İstiğfar Dilemek: G&uuml;nahların af olunmasına neden olan şeylerden birisi işlenmiş olan g&uuml;nahtan dolayı istiğfar dilemektir. Bu konu bir&ccedil;ok rivayette zikredilmiştir. İmam Sadık (a.s.) ş&ouml;yle buyuruyor: &ldquo;İnsan her hangi bir g&uuml;naha bulaştığı vakit akşama kadar ona m&uuml;hlet veriliyor. Eğer istiğfarını dilerse onun işlemiş olduğu o ameli dikkate alınmaz ve g&ouml;z ardı ediliyor&rdquo;.[2] İmam başka bir rivayette ş&ouml;yle buyuruyor: &ldquo;yedi saat kendisine m&uuml;hlet veriliyor. Eğer g&uuml;nahından pişman olur t&ouml;vbe ederse onun i&ccedil;in işlemiş olduğu bu g&uuml;nahı yazmayacaklar. Ama eğer yedi saat ge&ccedil;ti ve kendisi bu g&uuml;nahından pişman olmamış ise onun i&ccedil;in bu g&uuml;nah yazacaklar&rdquo;. Devamında ş&ouml;yle buyuruyor: &ldquo;M&uuml;min olan bir kimsenin, bezen işlemiş olduğu g&uuml;nahı yirmi yıl sonra aklına gelir ama k&acirc;fir işlemiş olduğu g&uuml;nahı hemen işlediği andan sonra unuttur&rdquo;.[3]&nbsp; Başka bir rivayette masumdan (a.s.) ş&ouml;yle nakledilmiştir: &ldquo;Her derdin bir ilacı vardır ve g&uuml;nahın ilacı da istiğfardır&rdquo;.[4]&nbsp; G&uuml;nahın insanın v&uuml;cudunda bırakmış olduğu eseri yok edecek istiğfar hakkında dikkate alınması gereken nokta şudur: İstiğfardan maksat dille s&ouml;ylenen &ldquo;estağfirullah&rdquo; zikri değildir. Herkes gece g&uuml;nd&uuml;z Allah ve insanların hakkını &ccedil;iğner, ayaklar altına alır, yok eder ve sonra gidecek &ldquo;estağfirullah&rdquo; zikrini diyerek işlemiş olduğu bu g&uuml;nahın v&uuml;cudunda bırakmış olduğu k&ouml;t&uuml;l&uuml;kleri yok edecek anlamında alınmamalıdır. Oysaki bu zikir tek başın fayda vermediği gibi negatif eserleri bile olabilir. İmam Rıza (a.s.) ş&ouml;yle buyuruyor: &ldquo;Diliyle istiğfar dileyip kalbinde işlemiş olduğu k&ouml;t&uuml; amellerden pişman olmayan bir kimse kendisiyle alay etmiştir&rdquo;.[5]<br />\r\n	&nbsp;&nbsp;&nbsp; Peygamber (s.a.a) ve Onun Ehlibeyt&rsquo;ine (a. s.) selavat g&ouml;ndermek: G&uuml;nahların eserini aradan yok edecek amellerden bir diğeri Muhammed (s.a.a.) ve Onun Ehlibeytine (a.s.) &ccedil;ok selavat g&ouml;ndermektir. İmam Rıza (a.s.) ş&ouml;yle buyuruyor: &ldquo;G&uuml;nahlarını af ettirecek amelleri yapmaya g&uuml;c&uuml; yetmeyen bir kimse Muhammed (s.a.a.) ve onun Ehlibeytine (a.s.) &ccedil;ok selevat g&ouml;ndersin. Bu amel onun g&uuml;nahlarını aradan g&ouml;t&uuml;r&uuml;r yok eder&rdquo;.[6]</p>\r\n\r\n<p>\r\n	Şimdi burada g&uuml;nahların insanda bıraktığı eserleri yok edecek diğer amellere fihristsel olarak işaret edeceğiz:</p>\r\n\r\n<p>\r\n	Şaban ayında oru&ccedil; tutmak,[7]&nbsp; mazluma yardım etmek ve m&uuml;minlerin sıkıntılarını gidermek,[8] &ouml;lmek i&ccedil;in &uuml;z&uuml;lmek,[9]&nbsp; m&uuml;ezzinin azanından sora namaz kılmak i&ccedil;in camiye gitmek,[10] Kuran okumak,[11] imam H&uuml;seyin&rsquo;in (a.s.) başına getirilen musibetler i&ccedil;in ağlamak,[12]&nbsp; Peygamberin (s.a.a.) ve Masum İmamların (a.s.) kabrini ziyaret etmek,[13] Allahın evine (kabeye) bakmak,[14] halvet ve tenha yerlerde Allahtan hay&acirc; ederek g&uuml;nah işlememek,[15] hasta olan bir m&uuml;minin ihtiya&ccedil;larının giderilmesi i&ccedil;in &ccedil;abalamak,[16] ramazan ayında oru&ccedil; tutmak ve ramazan ayında midesini korumak, cinsel arzularını ve dilini kontrol etmek,[17] b&uuml;t&uuml;n bunlar g&uuml;nahların silinmesine yardımcı olur.</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] H&ucirc;d, 114.</p>\r\n\r\n<p>\r\n	[2] Kuleyni, Muhammed b. Yakup, &ldquo;Kafi&rdquo;, Tahran: Darul Kitabul İslamiye, 1365, h.ş. c. 2, s. 437. Hadis no: 1.</p>\r\n\r\n<p>\r\n	[3] A.g.e. hadis no: 3.</p>\r\n\r\n<p>\r\n	[4] A.g.e. s. 439, hadis no: 8.</p>\r\n\r\n<p>\r\n	[5] Meclisi, Muhammed Bakır, &ldquo;Biharu&rsquo;l Envar&rdquo;, Beyrut: m&uuml;eseset&uuml;l vefa, 1404, h.k. c. 75, s. 345, hadis no: 11.</p>\r\n\r\n<p>\r\n	[6] A.g.e. c. 91 s. 48, Hadis no: 2.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	[7] A.g.e. c. 94, s. 91, Hadis no: 5.</p>\r\n\r\n<p>\r\n	[8] A.g.e. c. 75, s. 68, Hadis no: 5.</p>\r\n\r\n<p>\r\n	[9] A.g.e. c. 73,&nbsp; s. 16.</p>\r\n\r\n<p>\r\n	[10] A.g.e. c. 81, s. 154.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	[11] A.g.e. c. 89, s. 17, Hadis no: 18.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	[12] A.g.e. c. 44,&nbsp; s. 283, Hadis no: 17.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	[13] Saduk, Muhammed b. Ali, &ldquo;Men la Yahduru&rsquo;l Fakih&rdquo;, Kum: intişarati camiatu Mudderisin, 413, h. ş., c. 2, s. 577.</p>\r\n\r\n<p>\r\n	[14] A.g.e. c. 2, s. 204, hadis no: 2142. &nbsp;</p>\r\n\r\n<p>\r\n	[15] A.g.e. c. 4,&nbsp; s. 412, Hadis no: 5894.</p>\r\n\r\n<p>\r\n	[16] A.g.e. c. 4,&nbsp; s. 412.</p>\r\n\r\n<p>\r\n	[17] Meclisi, Muhammed Bakır, &ldquo;Biharu&rsquo;l Envar&rdquo;, Beyrut: m&uuml;eseset&uuml;&rsquo;l vefa, 1404, h.k. c. 93, s. 371, hadis no: 55.</p>\r\n','İnsanların işleyecekleri b&uuml;y&uuml;k g&uuml;nahların hepsi aynı derecede değildirler. Buna binaen g&uuml;nahların af edilmesi de g&uuml;nahın &ccedil;eşidine ve t&uuml;r&uuml;ne bağlıdır. Bir g&uuml;nah vardır ki bir istiğfar dilemekle af olunması m&uuml;mk&uuml;nd&uuml;r, ama bir başka g&uuml;nah vardır ki daha fazla zahmete katlanmak ve daha fazla telafi edilmeyi ister. Elbette İslam dininde insan yaşadığı s&uuml;rece (t&ouml;vbe ederek) Allaha d&ouml;nme fırsatına sahiptir. Bu maksada kavuşmak i&ccedil;in Allahtan yardım diledikten ve Allahın evliyalarına tevess&uuml;l ettikten sonra b&uuml;t&uuml;n g&uuml;c&uuml;m&uuml;zle Allah ve insanlar hakkında telef ettiğimiz hakları telafi etmeye &ccedil;alışmamız gerekir.','&nbsp;Konuya başlamadan &ouml;nce İslam d&uuml;ş&uuml;n&uuml;rlerin kısaca g&uuml;nahı b&uuml;y&uuml;k ve k&uuml;&ccedil;&uuml;k olmak &uuml;zere ikiye ayırdıkları bağlamındaki g&ouml;r&uuml;şlerini hatırlatacağız. Daha sonra g&uuml;nahların eserini hayatımızdan silecek noktasında bize yardımcı olabilecek yolları a&ccedil;ıklamaya &ccedil;alışacağız.\r\n\r\n\r\n	İslami metinlerde b&uuml;y&uuml;k g&uuml;nah hakkında &uuml;&ccedil; g&ouml;r&uuml;ş var olmaktadır. Sorunun cevabına kavuşmak i&ccedil;in bu g&ouml;r&uuml;şlerden haberdar olmak i&ccedil;in faydalı olduğuna inandığımız i&ccedil;in bu g&ouml;r&uuml;şlere işaret edeceğiz:\r\n\r\n\r\n	Bir: B&uuml;y&uuml;k g&uuml;nahtan maksat hakkında cehennem s&ouml;z&uuml; verilmiş olan g&uuml;nahlardır.\r\n\r\n\r\n	İki: B&uuml;y&uuml;k g&uuml;nah hakkında rivayet ve ayetlerde kesin haram olduğu h&uuml;km&uuml; belirlenmiş olan g&uuml;nahlardır.\r\n\r\n\r\n	&Uuml;&ccedil;: Bazı rivayetlere g&ouml;re Allah&rsquo;ın azameti ve b&uuml;y&uuml;kl&uuml;ğ&uuml; karşısında işlenen b&uuml;t&uuml;n g&uuml;nahlar b&uuml;y&uuml;kt&uuml;rler. Eğer bazı g&uuml;nahlar k&uuml;&ccedil;&uuml;k g&uuml;nah olarak belirlenmişler ise bu sadece başka g&uuml;nahlara mukayese edildiği taktirdedir. Ama haddi zatında bunlar yine b&uuml;y&uuml;k g&uuml;nahlardır.\r\n\r\n\r\n	Bu mukaddimeye dikkatle İslami &ouml;ğretilerde dikkate alınmış olan meselelerden birisi şudur: insanın helak olmasına neden olan şey insanın ilahi d&uuml;sturlardan uzak durması ve ayet ve rivayetlerde hakkında b&uuml;y&uuml;k azap s&ouml;z&uuml; verilmiş g&uuml;nahlara y&ouml;nelmesidir. Ama unutulmaması ve kendisinden gaflet edilmemesi gereken nokta şudur: g&uuml;nahın insanın bireysel ve toplumsal hayatında bırakacağı negatif eserlerine rağmen insan her zaman iyiye doğru y&ouml;n&uuml;n&uuml; değiştirebilme yeteneğine sahiptir. Zira İslam dininde &ccedil;ıkmaz cadde yoktur. Herkes her durumda kendi g&uuml;zerg&acirc;hını kendi hayrına neden olacak şeylere d&ouml;nd&uuml;rme yetisine sahiptir.\r\n\r\n\r\n	G&uuml;nahın Eserlerini Silme Yolları\r\n\r\n\r\n	Bazı g&uuml;zel ve iyi amellerle g&uuml;nahların eserini silme eylemine &ldquo;tekfir&rdquo; denilmektedir. Bu t&uuml;r amellerin &ccedil;ok fazla oldukları hesabiyle biz burada bir kısmına işaret edeceğiz.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Farz ve m&uuml;stahap namazları kılmak: Allah&rsquo;u Teala kur&rsquo;an&rsquo;ı kerimde ş&ouml;yle buyuruyor: &ldquo;(Ey Muhammed!) G&uuml;nd&uuml;z&uuml;n iki tarafında ve gecenin g&uuml;nd&uuml;ze yakın vakitlerinde namaz kıl. &Ccedil;&uuml;nk&uuml; iyilikler k&ouml;t&uuml;l&uuml;kleri giderir. Bu, &ouml;ğ&uuml;t alanlar i&ccedil;in bir &ouml;ğ&uuml;tt&uuml;r&rdquo;.[1]\r\n	&nbsp;&nbsp;&nbsp; İstiğfar Dilemek: G&uuml;nahların af olunmasına neden olan şeylerden birisi işlenmiş olan g&uuml;nahtan dolayı istiğfar dilemektir. Bu konu bir&ccedil;ok rivayette zikredilmiştir. İmam Sadık (a.s.) ş&ouml;yle buyuruyor: &ldquo;İnsan her hangi bir g&uuml;naha bulaştığı vakit akşama kadar ona m&uuml;hlet veriliyor. Eğer istiğfarını dilerse onun işlemiş olduğu o ameli dikkate alınmaz ve g&ouml;z ardı ediliyor&rdquo;.[2] İmam başka bir rivayette ş&ouml;yle buyuruyor: &ldquo;yedi saat kendisine m&uuml;hlet veriliyor. Eğer g&uuml;nahından pişman olur t&ouml;vbe ederse onun i&ccedil;in işlemiş olduğu bu g&uuml;nahı yazmayacaklar. Ama eğer yedi saat ge&ccedil;ti ve kendisi bu g&uuml;nahından pişman olmamış ise onun i&ccedil;in bu g&uuml;nah yazacaklar&rdquo;. Devamında ş&ouml;yle buyuruyor: &ldquo;M&uuml;min olan bir kimsenin, bezen işlemiş olduğu g&uuml;nahı yirmi yıl sonra aklına gelir ama k&acirc;fir işlemiş olduğu g&uuml;nahı hemen işlediği andan sonra unuttur&rdquo;.[3]&nbsp; Başka bir rivayette masumdan (a.s.) ş&ouml;yle nakledilmiştir: &ldquo;Her derdin bir ilacı vardır ve g&uuml;nahın ilacı da istiğfardır&rdquo;.[4]&nbsp; G&uuml;nahın insanın v&uuml;cudunda bırakmış olduğu eseri yok edecek istiğfar hakkında dikkate alınması gereken nokta şudur: İstiğfardan maksat dille s&ouml;ylenen &ldquo;estağfirullah&rdquo; zikri değildir. Herkes gece g&uuml;nd&uuml;z Allah ve insanların hakkını &ccedil;iğner, ayaklar altına alır, yok eder ve sonra gidecek &ldquo;estağfirullah&rdquo; zikrini diyerek işlemiş olduğu bu g&uuml;nahın v&uuml;cudunda bırakmış olduğu k&ouml;t&uuml;l&uuml;kleri yok edecek anlamında alınmamalıdır. Oysaki bu zikir tek başın fayda vermediği gibi negatif eserleri bile olabilir. İmam Rıza (a.s.) ş&ouml;yle buyuruyor: &ldquo;Diliyle istiğfar dileyip kalbinde işlemiş olduğu k&ouml;t&uuml; amellerden pişman olmayan bir kimse kendisiyle alay etmiştir&rdquo;.[5]\r\n	&nbsp;&nbsp;&nbsp; Peygamber (s.a.a) ve Onun Ehlibeyt&rsquo;ine (a. s.) selavat g&ouml;ndermek: G&uuml;nahların eserini aradan yok edecek amellerden bir diğeri Muhammed (s.a.a.) ve Onun Ehlibeytine (a.s.) &ccedil;ok selavat g&ouml;ndermektir. İmam Rıza (a.s.) ş&ouml;yle buyuruyor: &ldquo;G&uuml;nahlarını af ettirecek amelleri yapmaya g&uuml;c&uuml; yetmeyen bir kimse Muhammed (s.a.a.) ve onun Ehlibeytine (a.s.) &ccedil;ok selevat g&ouml;ndersin. Bu amel onun g&uuml;nahlarını aradan g&ouml;t&uuml;r&uuml;r yok eder&rdquo;.[6]\r\n\r\n\r\n	Şimdi burada g&uuml;nahların insanda bıraktığı eserleri yok edecek diğer amellere fihristsel olarak işaret edeceğiz:\r\n\r\n\r\n	Şaban ayında oru&ccedil; tutmak,[7]&nbsp; mazluma yardım etmek ve m&uuml;minlerin sıkıntılarını gidermek,[8] &ouml;lmek i&ccedil;in &uuml;z&uuml;lmek,[9]&nbsp; m&uuml;ezzinin azanından sora namaz kılmak i&ccedil;in camiye gitmek,[10] Kuran okumak,[11] imam H&uuml;seyin&rsquo;in (a.s.) başına getirilen musibetler i&ccedil;in ağlamak,[12]&nbsp; Peygamberin (s.a.a.) ve Masum İmamların (a.s.) kabrini ziyaret etmek,[13] Allahın evine (kabeye) bakmak,[14] halvet ve tenha yerlerde Allahtan hay&acirc; ederek g&uuml;nah işlememek,[15] hasta olan bir m&uuml;minin ihtiya&ccedil;larının giderilmesi i&ccedil;in &ccedil;abalamak,[16] ramazan ayında oru&ccedil; tutmak ve ramazan ayında midesini korumak, cinsel arzularını ve dilini kontrol etmek,[17] b&uuml;t&uuml;n bunlar g&uuml;nahların silinmesine yardımcı olur.\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] H&ucirc;d, 114.\r\n\r\n\r\n	[2] Kuleyni, Muhammed b. Yakup, &ldquo;Kafi&rdquo;, Tahran: Darul Kitabul İslamiye, 1365, h.ş. c. 2, s. 437. Hadis no: 1.\r\n\r\n\r\n	[3] A.g.e. hadis no: 3.\r\n\r\n\r\n	[4] A.g.e. s. 439, hadis no: 8.\r\n\r\n\r\n	[5] Meclisi, Muhammed Bakır, &ldquo;Biharu&rsquo;l Envar&rdquo;, Beyrut: m&uuml;eseset&uuml;l vefa, 1404, h.k. c. 75, s. 345, hadis no: 11.\r\n\r\n\r\n	[6] A.g.e. c. 91 s. 48, Hadis no: 2.&nbsp; &nbsp;\r\n\r\n\r\n	[7] A.g.e. c. 94, s. 91, Hadis no: 5.\r\n\r\n\r\n	[8] A.g.e. c. 75, s. 68, Hadis no: 5.\r\n\r\n\r\n	[9] A.g.e. c. 73,&nbsp; s. 16.\r\n\r\n\r\n	[10] A.g.e. c. 81, s. 154.&nbsp; &nbsp;\r\n\r\n\r\n	[11] A.g.e. c. 89, s. 17, Hadis no: 18.&nbsp; &nbsp;\r\n\r\n\r\n	[12] A.g.e. c. 44,&nbsp; s. 283, Hadis no: 17.&nbsp; &nbsp;\r\n\r\n\r\n	[13] Saduk, Muhammed b. Ali, &ldquo;Men la Yahduru&rsquo;l Fakih&rdquo;, Kum: intişarati camiatu Mudderisin, 413, h. ş., c. 2, s. 577.\r\n\r\n\r\n	[14] A.g.e. c. 2, s. 204, hadis no: 2142. &nbsp;\r\n\r\n\r\n	[15] A.g.e. c. 4,&nbsp; s. 412, Hadis no: 5894.\r\n\r\n\r\n	[16] A.g.e. c. 4,&nbsp; s. 412.\r\n\r\n\r\n	[17] Meclisi, Muhammed Bakır, &ldquo;Biharu&rsquo;l Envar&rdquo;, Beyrut: m&uuml;eseset&uuml;&rsquo;l vefa, 1404, h.k. c. 93, s. 371, hadis no: 55.'),(117,'tr121','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Hicretin birinci asrın sonunda İslam &uuml;lkelerinin alanları g&ouml;ze &ccedil;arpacak bir şekilde değişti ve ilime &ouml;zel bir konum ihtisas edildi. En &ouml;nemli ilimlerden birisi kelam ilmidir ki dini konuları yeni bir bakışla değerlendirmeye tabi tuttu.&nbsp; Bu ilmin v&uuml;cuda gelmesi i&ccedil;in d&acirc;hili ve harici olmak &uuml;zere bir&ccedil;ok amil neden olmuştur. Bu ilim v&uuml;cuda geldikten sonra m&uuml;tekellimler arasında farklılıklar ve dolayısıyla yavaş yavaş fırkalar meydana geldi. O d&ouml;nemin en &ouml;nemli fırkaları şunlardır: Şia, Mutezile ve Eş&rsquo;ari.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Kelam ilmi hakkındaki soru farklı konular i&ccedil;erdiği i&ccedil;in cevabını da ka&ccedil; b&ouml;l&uuml;mde ele alacağız:</p>\r\n\r\n<p>\r\n	Bir: İslam peygamberi d&ouml;neminde İslam toplumu &ccedil;ok fark bir ortamı tecr&uuml;be ediyordu. Bu ortam hem peygamberin d&ouml;neminden &ouml;nce ve hem peygamberin d&ouml;neminden sonraki toplumdan &ccedil;ok daha farklıydı. İslam toplumu yeni şekillenmiş bir toplum idi ve bu toplumu şekillendiren mektebin kuruyucusu Hz. Muhammed de hazır bulunurdu ve her kesin kendisine g&uuml;vendiği bir şahsiyet idi. Peygambere olan bu g&uuml;venirlik o derecede idi ki dini bağlamda M&uuml;sl&uuml;manlar arasında m&uuml;nakaşaların v&uuml;cuda gelmesine asla sebebiyet vermezdi. Veya &ccedil;ok az m&uuml;nakaşalar meydan gelirdi.</p>\r\n\r\n<p>\r\n	İslam dininin &ouml;nderi Hz. Muhammed&rsquo;in (s.a.a.) vefat etmesiyle İslam toplumu da değişti. O hazretin hedeflediği hedef &ccedil;ok uzun bir yolu insanların &ouml;n&uuml;ne sermişti. M&uuml;sl&uuml;manlarda nesilden nesille farklılaştı. Farklı ve değişik ortamlardan ve k&uuml;lt&uuml;rlerden hatta bazen tezat i&ccedil;inde olan k&uuml;lt&uuml;rlerden ve ortamlardan İslam camiasında yeni yeni M&uuml;sl&uuml;manlar zuhur etti ve dolayısıyla farklı renklerden bir ortamın ve halın meydana gelmesi sağlanmış oldu. Bu yeni ortam ve halın faydaları olmasıyla birlikte has ve &ouml;zel zararları da taşırdı.</p>\r\n\r\n<p>\r\n	Zamanın ge&ccedil;mesiyle İslam toplumunda değişiklikler meydana geldi. Bu değişikliklerden birisi de &ldquo; kelam ilminin &rdquo; şekillenmesidir. İşin uzmanı olanlar kelam ilminin şekillenmesi i&ccedil;in farklı amiller ve ortamlar zikretmişlerdir. Biz burada kısa ve &ouml;zet bir şekilde bunların bazısını beyan edeceğiz. Ama bu beyandan &ouml;nce kelam ilminin ne anlama geldiğini zikretmek zaruri g&ouml;r&uuml;nmektedir. İlmi kelamın ne anlama geldiği hakkında aşağıdaki şu iki mana ıtlak edildiği s&ouml;ylenmektedir:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Aşağıdaki &uuml;&ccedil; şekil ve y&ouml;ntemden her hangi bir y&ouml;ntemle yapılan itikadi diyaloglar ve m&uuml;bahaselerdir. Bir: &ouml;ğretim ve eğitim, İki: Soru ve cevap, &uuml;&ccedil;: Kelami itikat ve mezheplerin v&uuml;cuda gelmeksizin m&uuml;cadele ve m&uuml;nazaradır.<br />\r\n	&nbsp;&nbsp;&nbsp; Kelemi konuları mezk&ucirc;r y&ouml;ntem ve şekillerle kelami ve itikadi mezhepleri dikkate alarak bahis etmektir.</p>\r\n\r\n<p>\r\n	İlkin şunu s&ouml;ylemek gerekir: Kelam ilminin zuhur bulması İslam dininin zuhur etme tarihiyle aynıdır. Zira zikredilen bu t&uuml;r konular farklı fırkaların meydana gelmesine neden olmasa da İslamın ilk d&ouml;nemlerinden beri vardı. Zira o d&ouml;nemde peygambere muhalefet eden bir kimsenin yardımcısı yoktu. Bu d&ouml;nemin &ouml;zelliği ve niteliği şudur ki konular s&ouml;zsel olarak yapılırdı ve yazılmıyordu. Bu ilim hicretin birinci asrın yarısından yeni bir merhaleye girdi.[1] Ama eğer ikinci manayı &ouml;l&ccedil;&uuml; alırsak birinci asrın yarısını bu ilmin başlangı&ccedil; merhalesi olarak alınması gerekir.</p>\r\n\r\n<p>\r\n	Bu ilimde akıl &ccedil;ok &ouml;nemli rol oynamaktadır. İslami m&uuml;tekellimler her ne kadar mantık kurallarını y&acirc;d etmekten alınıyorlardı ama kendi konularında ondan &ccedil;ok yararlanıyorlardı. Ele aldıkları konularını bu t&uuml;r kurallar &ccedil;er&ccedil;evede beyan ediyorlardı.[2]</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; İlahi dinlerin takip&ccedil;ilerinden bir kısmı ve hata m&uuml;şriklerden &ccedil;oğunluğu İslam dinine girmeleri onların daha &ouml;nce sahip oldukları inan&ccedil;larının t&uuml;m&uuml;n&uuml; kenara atabildikleri anlamında alınmamalıdır. Zira daha &ouml;nce senelerce &uuml;nsiyet buldukları ge&ccedil;mişteki adap ve inan&ccedil;ların bir&ccedil;oğundan g&ouml;n&uuml;l koparmak bazıları i&ccedil;in &ccedil;ok zordu. Onların bir&ccedil;oğu kendi akidelerini İslamın i&ccedil;ine getirip yeni kabul etmiş olduğu İslam akidesiyle birleştirmek i&ccedil;in uğraşırlardı. Bu grubun karşısında M&uuml;sl&uuml;manlar kendi akideleri ve inan&ccedil;larını onların sahip oldukları yabancı akidelerine karşı korumak mecburiyetini his etmişlerdir.<br />\r\n	&nbsp;&nbsp;&nbsp; M&uuml;sl&uuml;manlar arasında m&uuml;nakaşaya kaynaklık eden meselelerin M&uuml;sl&uuml;manların arasına girmesi ki bunların &ccedil;oğu siyasi ihtilaflardan kaynaklanıyordu. B&uuml;y&uuml;k g&uuml;nah işlemek, Allah&rsquo;ı vasıflandırma ve buna benzer konular gibi. B&uuml;y&uuml;k g&uuml;nah işleme konusunda şu konular ortaya atıldı: Acaba b&uuml;y&uuml;k g&uuml;nah işlemek insanı İslam&rsquo;dan &ccedil;ıkarıyor yoksa kişi b&uuml;y&uuml;k g&uuml;nah işlemekle birlikte M&uuml;sl&uuml;man olarak bakı kalıyor veyahut bu ikisi arasında mı kalıyor? Allah&rsquo;ı vasıflandırma konusunda şu soru ortaya atıldı: Acaba Allah vasıflandırılıyor yoksa vasıflandırılmaz mı? Eğer Allah vasıflandırılsa ve sıfatlara sahip olduğunu s&ouml;ylersek, Acaba bu Allahın vahdaniyetine uyuyor mu? İşte bu t&uuml;rden olan meseleler kelam-i fırkaların v&uuml;cuda gelmesi i&ccedil;in ortam hazırladı.<br />\r\n	&nbsp;&nbsp;&nbsp; B&uuml;t&uuml;n bunlar o zaman ilmi ortamın meydana gelmesiyle M&uuml;sl&uuml;manları tahrik eden merak hissi ve onların ilim bağlamında sahip oldukları aşk duygunsu, ilahiyatla ilgili meseleleri ciddi bir şekilde konu edip araştırmaya tabi tutmalarına ve kelam ilminin r&uuml;şt edilmesi i&ccedil;in zemine ve ortamı meydana gelmesini sağladı.</p>\r\n\r\n<p>\r\n	Yabancı ve ithalci ilimler fırkaların şekillenmesi kuran takip&ccedil;ilerini harekete ge&ccedil;irdi ki Allah kelamının asaletini korumak i&ccedil;in bir y&ouml;ntem izlesinler. Bu y&ouml;ntemi takip etmeye &ndash;sahip olduğu b&uuml;t&uuml;n genişliğiyle- daha sonraları &ldquo;kelam ilmi&rdquo; denildi.</p>\r\n\r\n<p>\r\n	İki: ama bu ilmin &ldquo;kelam ilmiyle&rdquo; isimlendirilmesi i&ccedil;in bu ilmin &acirc;limleri tarafından bazı nedenler zikredilmiştir. Burada onların bir kısmına değineceğiz.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Bu ilimde en meşhur olan konu Allahın &ldquo;kelam&rdquo;&nbsp; meselesidir; bu bağlamdaki soru şuydu: Allahın kelamı &ldquo;kadim midir hadis midir?&rdquo; Bu soru nedeniyle ortaya &ccedil;ıkan tartışma o denli &ouml;nem haline gelmişti ki bu ilimin &ldquo;kelam ilmi&rdquo; olarak isimlendirilmesine neden oldu.<br />\r\n	&nbsp;&nbsp;&nbsp; M&uuml;tekellimler meseleleri konu ettikleri vakit, her konuya &ldquo;el-kelamu fi&hellip;&rdquo; şeklindeki unvanla giriş yapıyorlardı, dolayısıyla bu ilim her konunun unvanıyla yani &ldquo;kelam&rdquo; ile isimlendirildi.<br />\r\n	&nbsp;&nbsp;&nbsp; Kelamı mantıkla eşit ve onun diğer İslami ilimlere olan oranını mantığın felsefeye olan oran şeklinde ve anlamında saymışlardır. Dolayısıyla bu ilmi &ldquo;kelam ilmi&rdquo; olarak adlandırdılar[3]</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil;: İslam d&uuml;nyasında v&uuml;cuda gelen &ouml;nemli ve M&uuml;sl&uuml;man ve gayri M&uuml;sl&uuml;man kimseler &uuml;zerinde etki bırakan fırkalardan Şia, Mutezile ve Eşaire&rsquo;dir. Sırasıyla bu fırkalar hakkında kısa bir bilgi vermeye &ccedil;alışacağız.</p>\r\n\r\n<p>\r\n	Şia Kelamı :</p>\r\n\r\n<p>\r\n	Şia g&uuml;&ccedil;l&uuml; ve azınlık unvanıyla İslam tarihinde s&ouml;z konusu olmuştur. Şia&rsquo;nın, ilk başlarında siyasi ve itikadi ihtilaflar bağlamındaki konuları daha &ccedil;ok renkli olduğu g&ouml;ze &ccedil;arpmaktadır. Ama zamanın iktizasınca Şiiler kendi &ccedil;alışmalarını farklı alanlarda genişlediler. Hicretin ilk asrın son d&ouml;neminden &ouml;zellikle &ldquo;aşura&rdquo; vakıasından sonra Şiiler siyası baskılar ve sorunlar nedeniyle &ccedil;ok şiddetli bir darlıkta ve baskı altında oldukları i&ccedil;in ilmi konularda kendi &ccedil;abalarını fazlalaştırdılar. Bu hareket ve intifada Şiilerin beşinci imamı olan İmam Muhammed Bakır (a.s.) d&ouml;neminden başladı ve Şiilerin altıncı imamı olan İmam Sadık (a.s.) d&ouml;neminde en &uuml;st d&uuml;zeye vardı.</p>\r\n\r\n<p>\r\n	Şia&rsquo;nın en &ouml;nemli usullerinden olup onları diğer fırkalardan ayırt eden ayırıcı mesele &ldquo;imamet&rdquo; meselesidir. Onlar kendi imamlarını peygamberin (s.a.a.) halifesi ve masum olduklarını savunurlar. Bu nedenden dolayı kendi itikadi konularının usullerini onlardan almışlar ve onların kelemi y&ouml;ntemi imamları tarafından iblağ edilmiş olan usullere uygundur. Şiiler kelamsal konulardaki uğraş ve &ccedil;abalarının b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;n&uuml; bu ilke &uuml;zerinde bina etmişlerdir ki akıl ve şer&rsquo;i den doğru bir şekilde gerektiği gibi istifade edebilsin ve hi&ccedil; birisini başka bir diğeri i&ccedil;in feda etmesinler.</p>\r\n\r\n<p>\r\n	Mutezile</p>\r\n\r\n<p>\r\n	Hicretin ikinci asrın başlarında fikirsel bir grup olarak meydana geldi ki onlara &ldquo;mutezile&rdquo; denildi.[4] İtizal, kenara &ccedil;ekilmek ve uzaklaşmak anlamındadır.[5] Bur grup aynı zamanda &ldquo;ashab-i tevhit&rdquo; ve &ldquo;ashab-i adl&rdquo; olarak ta tanınıyor.</p>\r\n\r\n<p>\r\n	Mutezile fikirsel bir grup olup teorik şeylere (zihniyat) eğilimlidir. Onlar zamanın ge&ccedil;mesiyle başka fikirlerle birleştirebilecek duruma geldi. &Ouml;yle ki bu doğrultuda bir takım fikirler meydana geldi: &ldquo;Hanefi mutezilesi&rdquo;,&nbsp; &ldquo;Zeydi mutezilesi&rdquo;, &ldquo;İmamiye mutezilesi&rdquo; ve hata &ldquo;Yahudi mutezilesi&rdquo; şeklinde birleşim ve terkipleşme yapılmıştır.</p>\r\n\r\n<p>\r\n	Bu grup yeni bir ruh akla kazandırdı. Başkalarının g&ouml;z&uuml;nde aklı her şeye hata şer&rsquo;in &ouml;n&uuml;ne almış ve sadece akla sarılmış ve şer&rsquo;i k&acirc;mil bir şekilde tatil etmiş bir grup sayılmaktadır.</p>\r\n\r\n<p>\r\n	Ama ger&ccedil;ek ise bundan farklıdır. Onlar her ne kadar akla y&uuml;ksek bir h&uuml;cciyet vermişler ise de ama Kur&rsquo;an ve s&uuml;nneti de kabul ediyorlar ve &ccedil;oğu yerlerde kuranın ve s&uuml;nnetin zahirine h&uuml;k&uuml;m ediyorlar. Onların farklılıkları onların bakış t&uuml;r&uuml;ndedir. Onlar ilahi kelamın konumunu akla aykırı olmaktan &ccedil;ok y&uuml;ce biliyorlar. Onlar şer&rsquo;i akla aykırı olmadığı durumlarda kabul ederler. Zira bunu dini meselelerinin tatiline sebep olmayacağını bırakın bir yana belki bunu şer&rsquo;i meselelerinin kemali şeklinde algılıyorlar. Onlar Allahın matlubu olan şeylerin akla ters olacağını asla kabul edemezler. Bu cihetle aklı &ccedil;ok &ouml;nemsiyorlar.</p>\r\n\r\n<p>\r\n	Eş&rsquo;ari Kelmı :</p>\r\n\r\n<p>\r\n	Eş&rsquo;ari&rsquo;nin kendisi hicretin 260. sensende Basra&rsquo;da doğmuş ve 324. Veya 330. Senesinde Bağdat&rsquo;ta vefat etmiştir. Babası &ldquo;ehli hadis&rdquo; taraftarlarından idi. Bu cihetle Eş&rsquo;ar&rsquo;i k&uuml;&ccedil;&uuml;kl&uuml;kten beri &ldquo;ehli hadis&rdquo; akidesiyle b&uuml;y&uuml;m&uuml;ş ve buna alışkanlık kazanmıştı. Ama gen&ccedil;lik d&ouml;neminde &ldquo;itizal&rdquo; mektebine girdi ve kırk yaşlarına kadar &ldquo;itizal&rdquo; mektebiyle beraber idi. Hicretin 300. Senesinde Basra mescidinde a&ccedil;ık bir şekilde &ldquo;mutezile&rdquo;den ayrıldı ve yeni akidelerini a&ccedil;ıkladı ve yeniden &ldquo;ehli hadis&rdquo; akidesinin faydasına kıyam etti.[6]</p>\r\n\r\n<p>\r\n	Eş&rsquo;ari&rsquo;nin fikirsel sistemi daha fazla Şafii&rsquo;nin fıkıhsal mektebine bağlı ve Ahmet b. Hanbel&rsquo;in d&uuml;ş&uuml;ncelerinden etkilenmiş olarak şekillenmiştir.</p>\r\n\r\n<p>\r\n	Onun &ldquo;itizal mektebinden&rdquo; neden ayrıldığı noktasında bazı amiller zikredilmiş ve her birisi araştırmaya m&uuml;saittir. Zikredilen nedenlerden bir kısmı ş&ouml;yledir: Mutezili olan &uuml;stadının Eş&rsquo;ari&rsquo;nin sorularını cevaplandıramayışıdır. Mutezile fikrinde takip edilen y&ouml;ntem ve akla aşırı derecede değer verilmeleri, mutlak bir şekilde akla dayanarak gaybe iman etmekle uyumsuzluğu, M&uuml;sl&uuml;manlar arasında meydana gelen ayrılmaların ve ihtilafların &ccedil;&ouml;z&uuml;m&uuml; i&ccedil;in yeni ve orta bir yolun v&uuml;cuda gelmesini zorunlu kıldı.[7]</p>\r\n\r\n<p>\r\n	Eş&rsquo;ari &ldquo;kelami y&ouml;ntemini&rdquo; &ouml;zetlen ş&ouml;yle a&ccedil;ıklayabiliriz:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; S&uuml;nnetin ispatladığı her akideyi kabul etmek gerekir. Bu bağlamda m&uuml;tevatir ve vahit şeklindeki s&uuml;nnet arasında hi&ccedil;bir fark yoktur.<br />\r\n	&nbsp;&nbsp;&nbsp; Layık olan insanlar i&ccedil;in bazı nişaneler vardır ki mucizeden ayrı bir şey olan keramet bu nişanelerden olabilir.<br />\r\n	&nbsp;&nbsp;&nbsp; Eş&rsquo;ari Allah i&ccedil;in teşbih vehmini oluşturan ayetlerin zahirine sarılıyor ve zahirine g&ouml;re amel ediyor. Ama kedince teşbih anlayışına m&uuml;ptela olmuş değildir. Zira ona g&ouml;re Allahın sureti vardır ama kullarının sureti gibi değil, Allahın elleri vardır ama kullarının elleri gibi değil.<br />\r\n	&nbsp;&nbsp;&nbsp; Onun bir inan&ccedil; sahibidir ki imam Ahmet b. Hanbel&icirc;&rsquo;n akideleriyle aynıdır. Ahmet b. Hanbel&icirc; &ouml;nl&uuml; imam ve anlama seviyesinin y&uuml;ksek olduğunu savunur.[8]</p>\r\n\r\n<p>\r\n	O, &ldquo;teklifi ma la yutak-ı = g&uuml;c&uuml;n&uuml;n d&acirc;hilinde olmayan bir şeyle m&uuml;kellef kılınmayı caizdir&rdquo; biliyor. Yani şuna inanıyor: Bir insan bir &ldquo;fiili&rdquo; yerine getirme yeteneğine sahip olmasa bile onunla m&uuml;kellef kılmak caizdir!.[9]</p>\r\n\r\n<p>\r\n	Eş&rsquo;ari&rsquo;nin Y&uuml;kselişi Ve Gerilişi :</p>\r\n\r\n<p>\r\n	Mutezilenin ufuliyle (gerilemesiyle) ehlis&uuml;nnet arasında bu mektep reva&ccedil; buldu. Eş&rsquo;ari&rsquo;cilik &ldquo;şer&rsquo;i s&uuml;nnetin yolu&rdquo; i&ccedil;in kelamsal bir tevcih bulmak isteyen d&uuml;ş&uuml;n&uuml;rler tarafından kabul g&ouml;r&uuml;ld&uuml;. Moğollarının saldırılarına kadar Eş&rsquo;ari&rsquo;lik konumunu koruyor ve yerinde saygın bir şekilde sayılıyordu. Bu saldırıdan sonra bu mektep İslam camiasında konumunu kaybetti ve sahip olduğu yerini koruyamadı. Her ne kadar Eş&rsquo;ari anlayışını taşıyan bazı kimseler bulunuyordu, Ama Eş&rsquo;ari&rsquo;nin g&uuml;c&uuml; bu iki d&ouml;nemde o kadar faklılaştı ve sonraki d&ouml;nemde o kadar geriledi ki bir biriyle mukayese edebilinecek durumdan bile &ccedil;ıktı.</p>\r\n\r\n<p>\r\n	&nbsp;-----------------</p>\r\n\r\n<p>\r\n	[1] Rabbani G&uuml;lpaygani, &ldquo; Mecele-i Keyhan &rdquo;, s. 50, makale: &ldquo; tarih ve ilel zuhur ilmi kelam &rdquo;.</p>\r\n\r\n<p>\r\n	[2] İlmi kelam ve mantık hakkında daha fazla bilgi edinmek i&ccedil;in YOZFAN ES&rsquo; in &ldquo; saht mentiki ilmi kelam İslami &rdquo;, unvanıyla terc&uuml;me edilmiş makalesine bkz: dergi: &ldquo;tahkikat İslami&rdquo;, birinci sene, sayı, 2,</p>\r\n\r\n<p>\r\n	[3] Mahmut Fadıl, Mecelle-i Danışkede-i Meşhet, sayı 18, Makale; &ldquo; Firkehayi Kelami ve Seyri Tarihiyi An &rdquo;, s, 169.</p>\r\n\r\n<p>\r\n	[4] El-&Ouml;merci, Ahmet Şevki, &ldquo; El-Mutezile Fi Bağdat Ve Eseruhum Fi&rsquo;l-Hayati&rsquo;l-Fikriye ve Es-Siyasiye &rdquo;, Kahire: mektebetu medbuli, 2000, s. 20.</p>\r\n\r\n<p>\r\n	[5] &ldquo;Ferhengi Ebcedi Arabi-Farisi&rdquo;, madde: &ldquo;itezele-itizalen (azele) eş-Şey&rsquo;e ve Anhu &rdquo;, yani o şeyden fasıla aldı, &ldquo;itezele el-amele&rdquo;, yani o işten el &ccedil;ekti.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	[6] Fermaniyan, Mehdi, &ldquo; Fireki Tesennun &rdquo; Eşariye, Kum: Neşr-i Edyan, 1386, s, 483.</p>\r\n\r\n<p>\r\n	[7] Bu konu hakkında daha fazla bilgi edinmek i&ccedil;in bkz: &ldquo; Freki Tesennun &rdquo; Eşariye konusu, s. 485-489.</p>\r\n\r\n<p>\r\n	[8] Ebu Zuhre, Muhammed, &ldquo; Tarihi Mezahibi İslami &rdquo;, Fars&ccedil;a Terc&uuml;mesi; Alirıza İmani, Kum: merkezi mutaalati edyan ve mezahip, 1384, s. 276.</p>\r\n\r\n<p>\r\n	[9] Rıza Nejad, makale: &ldquo; peydayi rukabayi Kelam Mutezile &rdquo;, mecele-i kelam İslami, sayı, 46.</p>\r\n','Hicretin birinci asrın sonunda İslam &uuml;lkelerinin alanları g&ouml;ze &ccedil;arpacak bir şekilde değişti ve ilime &ouml;zel bir konum ihtisas edildi. En &ouml;nemli ilimlerden birisi kelam ilmidir ki dini konuları yeni bir bakışla değerlendirmeye tabi tuttu.&nbsp; Bu ilmin v&uuml;cuda gelmesi i&ccedil;in d&acirc;hili ve harici olmak &uuml;zere bir&ccedil;ok amil neden olmuştur. Bu ilim v&uuml;cuda geldikten sonra m&uuml;tekellimler arasında farklılıklar ve dolayısıyla yavaş yavaş fırkalar meydana geldi. O d&ouml;nemin en &ouml;nemli fırkaları şunlardır: Şia, Mutezile ve Eş&rsquo;ari.','&nbsp;Kelam ilmi hakkındaki soru farklı konular i&ccedil;erdiği i&ccedil;in cevabını da ka&ccedil; b&ouml;l&uuml;mde ele alacağız:\r\n\r\n\r\n	Bir: İslam peygamberi d&ouml;neminde İslam toplumu &ccedil;ok fark bir ortamı tecr&uuml;be ediyordu. Bu ortam hem peygamberin d&ouml;neminden &ouml;nce ve hem peygamberin d&ouml;neminden sonraki toplumdan &ccedil;ok daha farklıydı. İslam toplumu yeni şekillenmiş bir toplum idi ve bu toplumu şekillendiren mektebin kuruyucusu Hz. Muhammed de hazır bulunurdu ve her kesin kendisine g&uuml;vendiği bir şahsiyet idi. Peygambere olan bu g&uuml;venirlik o derecede idi ki dini bağlamda M&uuml;sl&uuml;manlar arasında m&uuml;nakaşaların v&uuml;cuda gelmesine asla sebebiyet vermezdi. Veya &ccedil;ok az m&uuml;nakaşalar meydan gelirdi.\r\n\r\n\r\n	İslam dininin &ouml;nderi Hz. Muhammed&rsquo;in (s.a.a.) vefat etmesiyle İslam toplumu da değişti. O hazretin hedeflediği hedef &ccedil;ok uzun bir yolu insanların &ouml;n&uuml;ne sermişti. M&uuml;sl&uuml;manlarda nesilden nesille farklılaştı. Farklı ve değişik ortamlardan ve k&uuml;lt&uuml;rlerden hatta bazen tezat i&ccedil;inde olan k&uuml;lt&uuml;rlerden ve ortamlardan İslam camiasında yeni yeni M&uuml;sl&uuml;manlar zuhur etti ve dolayısıyla farklı renklerden bir ortamın ve halın meydana gelmesi sağlanmış oldu. Bu yeni ortam ve halın faydaları olmasıyla birlikte has ve &ouml;zel zararları da taşırdı.\r\n\r\n\r\n	Zamanın ge&ccedil;mesiyle İslam toplumunda değişiklikler meydana geldi. Bu değişikliklerden birisi de &ldquo; kelam ilminin &rdquo; şekillenmesidir. İşin uzmanı olanlar kelam ilminin şekillenmesi i&ccedil;in farklı amiller ve ortamlar zikretmişlerdir. Biz burada kısa ve &ouml;zet bir şekilde bunların bazısını beyan edeceğiz. Ama bu beyandan &ouml;nce kelam ilminin ne anlama geldiğini zikretmek zaruri g&ouml;r&uuml;nmektedir. İlmi kelamın ne anlama geldiği hakkında aşağıdaki şu iki mana ıtlak edildiği s&ouml;ylenmektedir:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Aşağıdaki &uuml;&ccedil; şekil ve y&ouml;ntemden her hangi bir y&ouml;ntemle yapılan itikadi diyaloglar ve m&uuml;bahaselerdir. Bir: &ouml;ğretim ve eğitim, İki: Soru ve cevap, &uuml;&ccedil;: Kelami itikat ve mezheplerin v&uuml;cuda gelmeksizin m&uuml;cadele ve m&uuml;nazaradır.\r\n	&nbsp;&nbsp;&nbsp; Kelemi konuları mezk&ucirc;r y&ouml;ntem ve şekillerle kelami ve itikadi mezhepleri dikkate alarak bahis etmektir.\r\n\r\n\r\n	İlkin şunu s&ouml;ylemek gerekir: Kelam ilminin zuhur bulması İslam dininin zuhur etme tarihiyle aynıdır. Zira zikredilen bu t&uuml;r konular farklı fırkaların meydana gelmesine neden olmasa da İslamın ilk d&ouml;nemlerinden beri vardı. Zira o d&ouml;nemde peygambere muhalefet eden bir kimsenin yardımcısı yoktu. Bu d&ouml;nemin &ouml;zelliği ve niteliği şudur ki konular s&ouml;zsel olarak yapılırdı ve yazılmıyordu. Bu ilim hicretin birinci asrın yarısından yeni bir merhaleye girdi.[1] Ama eğer ikinci manayı &ouml;l&ccedil;&uuml; alırsak birinci asrın yarısını bu ilmin başlangı&ccedil; merhalesi olarak alınması gerekir.\r\n\r\n\r\n	Bu ilimde akıl &ccedil;ok &ouml;nemli rol oynamaktadır. İslami m&uuml;tekellimler her ne kadar mantık kurallarını y&acirc;d etmekten alınıyorlardı ama kendi konularında ondan &ccedil;ok yararlanıyorlardı. Ele aldıkları konularını bu t&uuml;r kurallar &ccedil;er&ccedil;evede beyan ediyorlardı.[2]\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; İlahi dinlerin takip&ccedil;ilerinden bir kısmı ve hata m&uuml;şriklerden &ccedil;oğunluğu İslam dinine girmeleri onların daha &ouml;nce sahip oldukları inan&ccedil;larının t&uuml;m&uuml;n&uuml; kenara atabildikleri anlamında alınmamalıdır. Zira daha &ouml;nce senelerce &uuml;nsiyet buldukları ge&ccedil;mişteki adap ve inan&ccedil;ların bir&ccedil;oğundan g&ouml;n&uuml;l koparmak bazıları i&ccedil;in &ccedil;ok zordu. Onların bir&ccedil;oğu kendi akidelerini İslamın i&ccedil;ine getirip yeni kabul etmiş olduğu İslam akidesiyle birleştirmek i&ccedil;in uğraşırlardı. Bu grubun karşısında M&uuml;sl&uuml;manlar kendi akideleri ve inan&ccedil;larını onların sahip oldukları yabancı akidelerine karşı korumak mecburiyetini his etmişlerdir.\r\n	&nbsp;&nbsp;&nbsp; M&uuml;sl&uuml;manlar arasında m&uuml;nakaşaya kaynaklık eden meselelerin M&uuml;sl&uuml;manların arasına girmesi ki bunların &ccedil;oğu siyasi ihtilaflardan kaynaklanıyordu. B&uuml;y&uuml;k g&uuml;nah işlemek, Allah&rsquo;ı vasıflandırma ve buna benzer konular gibi. B&uuml;y&uuml;k g&uuml;nah işleme konusunda şu konular ortaya atıldı: Acaba b&uuml;y&uuml;k g&uuml;nah işlemek insanı İslam&rsquo;dan &ccedil;ıkarıyor yoksa kişi b&uuml;y&uuml;k g&uuml;nah işlemekle birlikte M&uuml;sl&uuml;man olarak bakı kalıyor veyahut bu ikisi arasında mı kalıyor? Allah&rsquo;ı vasıflandırma konusunda şu soru ortaya atıldı: Acaba Allah vasıflandırılıyor yoksa vasıflandırılmaz mı? Eğer Allah vasıflandırılsa ve sıfatlara sahip olduğunu s&ouml;ylersek, Acaba bu Allahın vahdaniyetine uyuyor mu? İşte bu t&uuml;rden olan meseleler kelam-i fırkaların v&uuml;cuda gelmesi i&ccedil;in ortam hazırladı.\r\n	&nbsp;&nbsp;&nbsp; B&uuml;t&uuml;n bunlar o zaman ilmi ortamın meydana gelmesiyle M&uuml;sl&uuml;manları tahrik eden merak hissi ve onların ilim bağlamında sahip oldukları aşk duygunsu, ilahiyatla ilgili meseleleri ciddi bir şekilde konu edip araştırmaya tabi tutmalarına ve kelam ilminin r&uuml;şt edilmesi i&ccedil;in zemine ve ortamı meydana gelmesini sağladı.\r\n\r\n\r\n	Yabancı ve ithalci ilimler fırkaların şekillenmesi kuran takip&ccedil;ilerini harekete ge&ccedil;irdi ki Allah kelamının asaletini korumak i&ccedil;in bir y&ouml;ntem izlesinler. Bu y&ouml;ntemi takip etmeye &ndash;sahip olduğu b&uuml;t&uuml;n genişliğiyle- daha sonraları &ldquo;kelam ilmi&rdquo; denildi.\r\n\r\n\r\n	İki: ama bu ilmin &ldquo;kelam ilmiyle&rdquo; isimlendirilmesi i&ccedil;in bu ilmin &acirc;limleri tarafından bazı nedenler zikredilmiştir. Burada onların bir kısmına değineceğiz.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Bu ilimde en meşhur olan konu Allahın &ldquo;kelam&rdquo;&nbsp; meselesidir; bu bağlamdaki soru şuydu: Allahın kelamı &ldquo;kadim midir hadis midir?&rdquo; Bu soru nedeniyle ortaya &ccedil;ıkan tartışma o denli &ouml;nem haline gelmişti ki bu ilimin &ldquo;kelam ilmi&rdquo; olarak isimlendirilmesine neden oldu.\r\n	&nbsp;&nbsp;&nbsp; M&uuml;tekellimler meseleleri konu ettikleri vakit, her konuya &ldquo;el-kelamu fi&hellip;&rdquo; şeklindeki unvanla giriş yapıyorlardı, dolayısıyla bu ilim her konunun unvanıyla yani &ldquo;kelam&rdquo; ile isimlendirildi.\r\n	&nbsp;&nbsp;&nbsp; Kelamı mantıkla eşit ve onun diğer İslami ilimlere olan oranını mantığın felsefeye olan oran şeklinde ve anlamında saymışlardır. Dolayısıyla bu ilmi &ldquo;kelam ilmi&rdquo; olarak adlandırdılar[3]\r\n\r\n\r\n	&Uuml;&ccedil;: İslam d&uuml;nyasında v&uuml;cuda gelen &ouml;nemli ve M&uuml;sl&uuml;man ve gayri M&uuml;sl&uuml;man kimseler &uuml;zerinde etki bırakan fırkalardan Şia, Mutezile ve Eşaire&rsquo;dir. Sırasıyla bu fırkalar hakkında kısa bir bilgi vermeye &ccedil;alışacağız.\r\n\r\n\r\n	Şia Kelamı :\r\n\r\n\r\n	Şia g&uuml;&ccedil;l&uuml; ve azınlık unvanıyla İslam tarihinde s&ouml;z konusu olmuştur. Şia&rsquo;nın, ilk başlarında siyasi ve itikadi ihtilaflar bağlamındaki konuları daha &ccedil;ok renkli olduğu g&ouml;ze &ccedil;arpmaktadır. Ama zamanın iktizasınca Şiiler kendi &ccedil;alışmalarını farklı alanlarda genişlediler. Hicretin ilk asrın son d&ouml;neminden &ouml;zellikle &ldquo;aşura&rdquo; vakıasından sonra Şiiler siyası baskılar ve sorunlar nedeniyle &ccedil;ok şiddetli bir darlıkta ve baskı altında oldukları i&ccedil;in ilmi konularda kendi &ccedil;abalarını fazlalaştırdılar. Bu hareket ve intifada Şiilerin beşinci imamı olan İmam Muhammed Bakır (a.s.) d&ouml;neminden başladı ve Şiilerin altıncı imamı olan İmam Sadık (a.s.) d&ouml;neminde en &uuml;st d&uuml;zeye vardı.\r\n\r\n\r\n	Şia&rsquo;nın en &ouml;nemli usullerinden olup onları diğer fırkalardan ayırt eden ayırıcı mesele &ldquo;imamet&rdquo; meselesidir. Onlar kendi imamlarını peygamberin (s.a.a.) halifesi ve masum olduklarını savunurlar. Bu nedenden dolayı kendi itikadi konularının usullerini onlardan almışlar ve onların kelemi y&ouml;ntemi imamları tarafından iblağ edilmiş olan usullere uygundur. Şiiler kelamsal konulardaki uğraş ve &ccedil;abalarının b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;n&uuml; bu ilke &uuml;zerinde bina etmişlerdir ki akıl ve şer&rsquo;i den doğru bir şekilde gerektiği gibi istifade edebilsin ve hi&ccedil; birisini başka bir diğeri i&ccedil;in feda etmesinler.\r\n\r\n\r\n	Mutezile\r\n\r\n\r\n	Hicretin ikinci asrın başlarında fikirsel bir grup olarak meydana geldi ki onlara &ldquo;mutezile&rdquo; denildi.[4] İtizal, kenara &ccedil;ekilmek ve uzaklaşmak anlamındadır.[5] Bur grup aynı zamanda &ldquo;ashab-i tevhit&rdquo; ve &ldquo;ashab-i adl&rdquo; olarak ta tanınıyor.\r\n\r\n\r\n	Mutezile fikirsel bir grup olup teorik şeylere (zihniyat) eğilimlidir. Onlar zamanın ge&ccedil;mesiyle başka fikirlerle birleştirebilecek duruma geldi. &Ouml;yle ki bu doğrultuda bir takım fikirler meydana geldi: &ldquo;Hanefi mutezilesi&rdquo;,&nbsp; &ldquo;Zeydi mutezilesi&rdquo;, &ldquo;İmamiye mutezilesi&rdquo; ve hata &ldquo;Yahudi mutezilesi&rdquo; şeklinde birleşim ve terkipleşme yapılmıştır.\r\n\r\n\r\n	Bu grup yeni bir ruh akla kazandırdı. Başkalarının g&ouml;z&uuml;nde aklı her şeye hata şer&rsquo;in &ouml;n&uuml;ne almış ve sadece akla sarılmış ve şer&rsquo;i k&acirc;mil bir şekilde tatil etmiş bir grup sayılmaktadır.\r\n\r\n\r\n	Ama ger&ccedil;ek ise bundan farklıdır. Onlar her ne kadar akla y&uuml;ksek bir h&uuml;cciyet vermişler ise de ama Kur&rsquo;an ve s&uuml;nneti de kabul ediyorlar ve &ccedil;oğu yerlerde kuranın ve s&uuml;nnetin zahirine h&uuml;k&uuml;m ediyorlar. Onların farklılıkları onların bakış t&uuml;r&uuml;ndedir. Onlar ilahi kelamın konumunu akla aykırı olmaktan &ccedil;ok y&uuml;ce biliyorlar. Onlar şer&rsquo;i akla aykırı olmadığı durumlarda kabul ederler. Zira bunu dini meselelerinin tatiline sebep olmayacağını bırakın bir yana belki bunu şer&rsquo;i meselelerinin kemali şeklinde algılıyorlar. Onlar Allahın matlubu olan şeylerin akla ters olacağını asla kabul edemezler. Bu cihetle aklı &ccedil;ok &ouml;nemsiyorlar.\r\n\r\n\r\n	Eş&rsquo;ari Kelmı :\r\n\r\n\r\n	Eş&rsquo;ari&rsquo;nin kendisi hicretin 260. sensende Basra&rsquo;da doğmuş ve 324. Veya 330. Senesinde Bağdat&rsquo;ta vefat etmiştir. Babası &ldquo;ehli hadis&rdquo; taraftarlarından idi. Bu cihetle Eş&rsquo;ar&rsquo;i k&uuml;&ccedil;&uuml;kl&uuml;kten beri &ldquo;ehli hadis&rdquo; akidesiyle b&uuml;y&uuml;m&uuml;ş ve buna alışkanlık kazanmıştı. Ama gen&ccedil;lik d&ouml;neminde &ldquo;itizal&rdquo; mektebine girdi ve kırk yaşlarına kadar &ldquo;itizal&rdquo; mektebiyle beraber idi. Hicretin 300. Senesinde Basra mescidinde a&ccedil;ık bir şekilde &ldquo;mutezile&rdquo;den ayrıldı ve yeni akidelerini a&ccedil;ıkladı ve yeniden &ldquo;ehli hadis&rdquo; akidesinin faydasına kıyam etti.[6]\r\n\r\n\r\n	Eş&rsquo;ari&rsquo;nin fikirsel sistemi daha fazla Şafii&rsquo;nin fıkıhsal mektebine bağlı ve Ahmet b. Hanbel&rsquo;in d&uuml;ş&uuml;ncelerinden etkilenmiş olarak şekillenmiştir.\r\n\r\n\r\n	Onun &ldquo;itizal mektebinden&rdquo; neden ayrıldığı noktasında bazı amiller zikredilmiş ve her birisi araştırmaya m&uuml;saittir. Zikredilen nedenlerden bir kısmı ş&ouml;yledir: Mutezili olan &uuml;stadının Eş&rsquo;ari&rsquo;nin sorularını cevaplandıramayışıdır. Mutezile fikrinde takip edilen y&ouml;ntem ve akla aşırı derecede değer verilmeleri, mutlak bir şekilde akla dayanarak gaybe iman etmekle uyumsuzluğu, M&uuml;sl&uuml;manlar arasında meydana gelen ayrılmaların ve ihtilafların &ccedil;&ouml;z&uuml;m&uuml; i&ccedil;in yeni ve orta bir yolun v&uuml;cuda gelmesini zorunlu kıldı.[7]\r\n\r\n\r\n	Eş&rsquo;ari &ldquo;kelami y&ouml;ntemini&rdquo; &ouml;zetlen ş&ouml;yle a&ccedil;ıklayabiliriz:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; S&uuml;nnetin ispatladığı her akideyi kabul etmek gerekir. Bu bağlamda m&uuml;tevatir ve vahit şeklindeki s&uuml;nnet arasında hi&ccedil;bir fark yoktur.\r\n	&nbsp;&nbsp;&nbsp; Layık olan insanlar i&ccedil;in bazı nişaneler vardır ki mucizeden ayrı bir şey olan keramet bu nişanelerden olabilir.\r\n	&nbsp;&nbsp;&nbsp; Eş&rsquo;ari Allah i&ccedil;in teşbih vehmini oluşturan ayetlerin zahirine sarılıyor ve zahirine g&ouml;re amel ediyor. Ama kedince teşbih anlayışına m&uuml;ptela olmuş değildir. Zira ona g&ouml;re Allahın sureti vardır ama kullarının sureti gibi değil, Allahın elleri vardır ama kullarının elleri gibi değil.\r\n	&nbsp;&nbsp;&nbsp; Onun bir inan&ccedil; sahibidir ki imam Ahmet b. Hanbel&icirc;&rsquo;n akideleriyle aynıdır. Ahmet b. Hanbel&icirc; &ouml;nl&uuml; imam ve anlama seviyesinin y&uuml;ksek olduğunu savunur.[8]\r\n\r\n\r\n	O, &ldquo;teklifi ma la yutak-ı = g&uuml;c&uuml;n&uuml;n d&acirc;hilinde olmayan bir şeyle m&uuml;kellef kılınmayı caizdir&rdquo; biliyor. Yani şuna inanıyor: Bir insan bir &ldquo;fiili&rdquo; yerine getirme yeteneğine sahip olmasa bile onunla m&uuml;kellef kılmak caizdir!.[9]\r\n\r\n\r\n	Eş&rsquo;ari&rsquo;nin Y&uuml;kselişi Ve Gerilişi :\r\n\r\n\r\n	Mutezilenin ufuliyle (gerilemesiyle) ehlis&uuml;nnet arasında bu mektep reva&ccedil; buldu. Eş&rsquo;ari&rsquo;cilik &ldquo;şer&rsquo;i s&uuml;nnetin yolu&rdquo; i&ccedil;in kelamsal bir tevcih bulmak isteyen d&uuml;ş&uuml;n&uuml;rler tarafından kabul g&ouml;r&uuml;ld&uuml;. Moğollarının saldırılarına kadar Eş&rsquo;ari&rsquo;lik konumunu koruyor ve yerinde saygın bir şekilde sayılıyordu. Bu saldırıdan sonra bu mektep İslam camiasında konumunu kaybetti ve sahip olduğu yerini koruyamadı. Her ne kadar Eş&rsquo;ari anlayışını taşıyan bazı kimseler bulunuyordu, Ama Eş&rsquo;ari&rsquo;nin g&uuml;c&uuml; bu iki d&ouml;nemde o kadar faklılaştı ve sonraki d&ouml;nemde o kadar geriledi ki bir biriyle mukayese edebilinecek durumdan bile &ccedil;ıktı.\r\n\r\n\r\n	&nbsp;-----------------\r\n\r\n\r\n	[1] Rabbani G&uuml;lpaygani, &ldquo; Mecele-i Keyhan &rdquo;, s. 50, makale: &ldquo; tarih ve ilel zuhur ilmi kelam &rdquo;.\r\n\r\n\r\n	[2] İlmi kelam ve mantık hakkında daha fazla bilgi edinmek i&ccedil;in YOZFAN ES&rsquo; in &ldquo; saht mentiki ilmi kelam İslami &rdquo;, unvanıyla terc&uuml;me edilmiş makalesine bkz: dergi: &ldquo;tahkikat İslami&rdquo;, birinci sene, sayı, 2,\r\n\r\n\r\n	[3] Mahmut Fadıl, Mecelle-i Danışkede-i Meşhet, sayı 18, Makale; &ldquo; Firkehayi Kelami ve Seyri Tarihiyi An &rdquo;, s, 169.\r\n\r\n\r\n	[4] El-&Ouml;merci, Ahmet Şevki, &ldquo; El-Mutezile Fi Bağdat Ve Eseruhum Fi&rsquo;l-Hayati&rsquo;l-Fikriye ve Es-Siyasiye &rdquo;, Kahire: mektebetu medbuli, 2000, s. 20.\r\n\r\n\r\n	[5] &ldquo;Ferhengi Ebcedi Arabi-Farisi&rdquo;, madde: &ldquo;itezele-itizalen (azele) eş-Şey&rsquo;e ve Anhu &rdquo;, yani o şeyden fasıla aldı, &ldquo;itezele el-amele&rdquo;, yani o işten el &ccedil;ekti.&nbsp; &nbsp;\r\n\r\n\r\n	[6] Fermaniyan, Mehdi, &ldquo; Fireki Tesennun &rdquo; Eşariye, Kum: Neşr-i Edyan, 1386, s, 483.\r\n\r\n\r\n	[7] Bu konu hakkında daha fazla bilgi edinmek i&ccedil;in bkz: &ldquo; Freki Tesennun &rdquo; Eşariye konusu, s. 485-489.\r\n\r\n\r\n	[8] Ebu Zuhre, Muhammed, &ldquo; Tarihi Mezahibi İslami &rdquo;, Fars&ccedil;a Terc&uuml;mesi; Alirıza İmani, Kum: merkezi mutaalati edyan ve mezahip, 1384, s. 276.\r\n\r\n\r\n	[9] Rıza Nejad, makale: &ldquo; peydayi rukabayi Kelam Mutezile &rdquo;, mecele-i kelam İslami, sayı, 46.'),(118,'tr120','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bazı &acirc;limlerin ibni Arabi hakkındaki g&ouml;r&uuml;şleri hakkında bilgi edinmek i&ccedil;in detaylı cevaba m&uuml;racaat ediniz.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Bazı &acirc;limlerin ibni Arabi hakkındaki g&ouml;r&uuml;şleri hakkında bilgi edinmek i&ccedil;in detaylı cevaba m&uuml;racaat ediniz.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Detaylı Cevap:</p>\r\n\r\n<p>\r\n	Ayetullah Kazi Tabatabai (Allame Tabatabainin ustadı) ve Diğer Bazı Alimlerin İbni Arabi Hakkındaki G&ouml;r&uuml;ş&uuml;:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Ayetullah Hasan Zade Amuli ş&ouml;yle diyor: Necefi Eşrefte seyit Kazi Tabatabai&rsquo;inin &uuml;nl&uuml; şakirtlerinden olan bizim bazı değerli ustatlarımız Kazı Tabatabaiden naklederek ş&ouml;yle diyorlardı: &ldquo;İsmet ve imamet makamından sonra raiyet (insanlar) i&ccedil;erisinde hi&ccedil; kimse irfani ve nefsani hakikatler noktasında ibni arabinin seviyesinde değil ve hi&ccedil; kimse ona yetişemez&rdquo;.[1] Hakeza ş&ouml;yle diyorlardı: &ldquo;Molla Sadra&rsquo;nın sahip olduğu her şey Muhyidin Arabidendir ve onun sofrasının kenarında oturduğundandır&rdquo;.[2]<br />\r\n	&nbsp;&nbsp;&nbsp; Ayetullah seyit Muhammed H&uuml;seyin Tahrani&nbsp; Seyit Haşim Haddad&rsquo;dan naklen ş&ouml;yle diyor: &ldquo;Merhum ağa (Kazi) Muhyiddin Arabi&rsquo;nin kendisine ve &ldquo;Futuhat-i Mekkiye&rdquo; adlı eserine &ccedil;ok ilgi g&ouml;steriyordu ve ş&ouml;yle diyordu: Muhyidin Kamillerdendir.[3]<br />\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Hakikat derg&acirc;hına vasıl olanlardan olan Seyit Ali Kazi Tabatabai Muhyiddin ibni Arabiyi &ccedil;ok &ouml;verdi ve onu nefsi tanıma ve batini Şuhut noktasında benzeri olmayan bir kimse olarak tanıyordu&rdquo;.[4] Burada bu bağlamda Ayetullah Seyit Ali Kaziy&rsquo;le hemmeşrep olan bazı alimlerin g&ouml;r&uuml;ş&uuml;n&uuml; zikredeceğiz:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Allame Tabatabai: &ldquo;İslamda hi&ccedil; kimse yoktur ki ibni Arabi gibi bir satır getirebilsin&rdquo;.[5]<br />\r\n	&nbsp;&nbsp;&nbsp; Ayetullah Hasan Zade Amuli: &ldquo;&ldquo;Fusus&rdquo; ve &ldquo;Futuhat&rdquo; ona verilen has ve &ouml;zel keramettendir. Zalike fedlullahı y&uuml;tihi men yeşa; Bu Allahın faziletidir, istediği kimseye verecektir&rdquo;.[6]<br />\r\n	&nbsp;&nbsp;&nbsp; Ayetullah Cevadi Amuli: &ldquo;Muhyiddin Arabi irfan &ouml;ğreti ve marifetleri arasında benzersiz ve zamanın uzantısında (ge&ccedil;mişten g&uuml;n&uuml;m&uuml;ze kadar) benzersiz bir kimsedir&hellip; &ldquo;Hikmeti Mutealiye&rdquo;nin sahip olduğu bir&ccedil;ok ilkelerinde de temelini ibni Arabi atmış olduğu irfana bor&ccedil;ludur&rdquo;.[7]<br />\r\n	&nbsp;&nbsp;&nbsp; Sadrul M&uuml;teellihinin (Molla Sadra) ibni Arabiye duymuş olduğu saygıyı anlatmaya gerek yok. Biliyoruz ki o hikmeti m&uuml;taliyede bir&ccedil;ok konuda ibni Arabiye bor&ccedil;ludur: Onun (Molla Sadra) ibni Arabiye karşı hadden fazla g&ouml;stermiş olduğu saygı başka hi&ccedil;bir arife ve hekime karşı g&ouml;stermemiştir. İşte bu bizim iddiamızı doğrulamak i&ccedil;in yeterlidir. Zaten Molla Sadra hikmeti m&uuml;taliyede yer alan bir&ccedil;ok konuda ibni Arabiye bor&ccedil;ludur&rdquo;.[8]<br />\r\n	&nbsp;&nbsp;&nbsp; Sonu&ccedil; itibariyle imam Humeyni&rsquo;nin (rh) Gurba&ccedil;ova yazmış olduğu mektuptan bir kısmını naklediyoruz ki bu mektupta &acirc;limleri ve d&uuml;ş&uuml;n&uuml;rleri ibni Arabi olmak &uuml;zere b&uuml;y&uuml;k şahsiyetlerin kitaplarını m&uuml;talaa etmeye davet etmiştir.</p>\r\n\r\n<p>\r\n	&ldquo;Değerli &uuml;statlardan isteyiniz ki Sadru&rsquo;l - M&uuml;teellihin&rsquo;in (Allahın rıdvanı &uuml;zerine olsun ve Allah onu nebiler ve Salihlerle haşır etsin)&nbsp; &ldquo;Hikmeti Mutaalye&rdquo; adlı mektebine m&uuml;racaat etsinler. Ta malum olsun ki ilmin hakikati maddeden m&uuml;cerret olan v&uuml;cut hakikatidir. Her &ccedil;eşit d&uuml;ş&uuml;nce maddeden arıdır ve maddenin h&uuml;k&uuml;mlerine mahkum değildir. Artık sizi yormak istemiyorum. Ariflerin kitaplarından &ouml;zellikle ibni Arabi&rsquo;nin kitaplarından yad etmeyeceğim. Eğer bu b&uuml;y&uuml;k insanın konularından haberdar olmak istesen birka&ccedil; zekalı muhabirlerini ki bu konularda g&uuml;&ccedil;l&uuml;d&uuml;rler Kum&rsquo;a gelsinler. Ta ka&ccedil; sene sonra Allaha tevekk&uuml;l ederek kıldan daha ince olan marifetin derin ve latif menzillerini &ouml;ğrensinler. Bu yolculuk dışında bu marifetler hakkında bilgi edinmek imkansızdır&rdquo;[9]</p>\r\n\r\n<p>\r\n	Elbette b&uuml;t&uuml;n bunlar şu anlamda değildir ki bu değerli insanlar ibni Arabinin yazmış olduğu kitaplarda konu ettiği konuların hi&ccedil;birisine eleştirileri yoktur. Belki diğer ilmi ve dini konular gibi ibni Arab&icirc;&rsquo;nin de bazı d&uuml;ş&uuml;ncelerini kabul g&ouml;rmemiş olsunlar. Ama b&uuml;t&uuml;n bunlara rağmen onun genel şahsiyetini kabul g&ouml;rm&uuml;şlerdir.</p>\r\n\r\n<p>\r\n	Daha fazla m&uuml;talaa etmek i&ccedil;in bakınız:</p>\r\n\r\n<p>\r\n	İslampidya sitesinden: &laquo;ابن عربی&raquo;</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1] Haşimiyan, Hadi, &ldquo;Deryayi İrfan; Şerh-i Hal-i Seyit Ali Kazi Tabatabai&rdquo;, Kum: m&uuml;esesei Ferhengi Taha, s. 32.</p>\r\n\r\n<p>\r\n	[2] &ldquo;Duvumin Yadnameyi Allame Tabatabai&rdquo;, s. 41; Muhammed Tayyar Meraği- Sadık Hasan Zade, &ldquo;usve-i Arifan&rdquo;, İntişarat-i Alı Ali, 1379, s. 65. &nbsp;</p>\r\n\r\n<p>\r\n	[3] H&uuml;seyni Tahrani, Muhammed H&uuml;seyin, &ldquo;Ruh-i M&uuml;cered&rdquo;, terc&uuml;me ve neşri devre-i ulum ve mearif-i İslam, s. 342.</p>\r\n\r\n<p>\r\n	[4] Haşimiyan, Hadi, &ldquo;Deryayi İrfan; Şerh-i Hal-i Seyit Ali Kazi Tabatabai&rdquo;, Kum: m&uuml;esesei Ferhengi Taha, s. 32.</p>\r\n\r\n<p>\r\n	[5] Mutahhari, &ldquo;Şerhi Manzume&rdquo;, s. 239.</p>\r\n\r\n<p>\r\n	[6] Bedi-i, Muhammed, &ldquo;İhyageri irfan: pejohişi der zendegi ve mezhep Muhyiddin ibni Arabi&rdquo;, m&uuml;esesei ferhengi ve intişarati pazine,</p>\r\n\r\n<p>\r\n	[7] Cevadi Amuli &ldquo;Avayi Tevhit, Şerhi Nemeyi İmam Humeyn bı Gurba&ccedil;ov&rdquo;, s. 78.</p>\r\n\r\n<p>\r\n	[8] A.g.e.</p>\r\n\r\n<p>\r\n	[9] A.g.e., Mukadime-i Kitap.</p>\r\n','Bazı &acirc;limlerin ibni Arabi hakkındaki g&ouml;r&uuml;şleri hakkında bilgi edinmek i&ccedil;in detaylı cevaba m&uuml;racaat ediniz.','&nbsp;Bazı &acirc;limlerin ibni Arabi hakkındaki g&ouml;r&uuml;şleri hakkında bilgi edinmek i&ccedil;in detaylı cevaba m&uuml;racaat ediniz.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Detaylı Cevap:\r\n\r\n\r\n	Ayetullah Kazi Tabatabai (Allame Tabatabainin ustadı) ve Diğer Bazı Alimlerin İbni Arabi Hakkındaki G&ouml;r&uuml;ş&uuml;:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Ayetullah Hasan Zade Amuli ş&ouml;yle diyor: Necefi Eşrefte seyit Kazi Tabatabai&rsquo;inin &uuml;nl&uuml; şakirtlerinden olan bizim bazı değerli ustatlarımız Kazı Tabatabaiden naklederek ş&ouml;yle diyorlardı: &ldquo;İsmet ve imamet makamından sonra raiyet (insanlar) i&ccedil;erisinde hi&ccedil; kimse irfani ve nefsani hakikatler noktasında ibni arabinin seviyesinde değil ve hi&ccedil; kimse ona yetişemez&rdquo;.[1] Hakeza ş&ouml;yle diyorlardı: &ldquo;Molla Sadra&rsquo;nın sahip olduğu her şey Muhyidin Arabidendir ve onun sofrasının kenarında oturduğundandır&rdquo;.[2]\r\n	&nbsp;&nbsp;&nbsp; Ayetullah seyit Muhammed H&uuml;seyin Tahrani&nbsp; Seyit Haşim Haddad&rsquo;dan naklen ş&ouml;yle diyor: &ldquo;Merhum ağa (Kazi) Muhyiddin Arabi&rsquo;nin kendisine ve &ldquo;Futuhat-i Mekkiye&rdquo; adlı eserine &ccedil;ok ilgi g&ouml;steriyordu ve ş&ouml;yle diyordu: Muhyidin Kamillerdendir.[3]\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Hakikat derg&acirc;hına vasıl olanlardan olan Seyit Ali Kazi Tabatabai Muhyiddin ibni Arabiyi &ccedil;ok &ouml;verdi ve onu nefsi tanıma ve batini Şuhut noktasında benzeri olmayan bir kimse olarak tanıyordu&rdquo;.[4] Burada bu bağlamda Ayetullah Seyit Ali Kaziy&rsquo;le hemmeşrep olan bazı alimlerin g&ouml;r&uuml;ş&uuml;n&uuml; zikredeceğiz:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Allame Tabatabai: &ldquo;İslamda hi&ccedil; kimse yoktur ki ibni Arabi gibi bir satır getirebilsin&rdquo;.[5]\r\n	&nbsp;&nbsp;&nbsp; Ayetullah Hasan Zade Amuli: &ldquo;&ldquo;Fusus&rdquo; ve &ldquo;Futuhat&rdquo; ona verilen has ve &ouml;zel keramettendir. Zalike fedlullahı y&uuml;tihi men yeşa; Bu Allahın faziletidir, istediği kimseye verecektir&rdquo;.[6]\r\n	&nbsp;&nbsp;&nbsp; Ayetullah Cevadi Amuli: &ldquo;Muhyiddin Arabi irfan &ouml;ğreti ve marifetleri arasında benzersiz ve zamanın uzantısında (ge&ccedil;mişten g&uuml;n&uuml;m&uuml;ze kadar) benzersiz bir kimsedir&hellip; &ldquo;Hikmeti Mutealiye&rdquo;nin sahip olduğu bir&ccedil;ok ilkelerinde de temelini ibni Arabi atmış olduğu irfana bor&ccedil;ludur&rdquo;.[7]\r\n	&nbsp;&nbsp;&nbsp; Sadrul M&uuml;teellihinin (Molla Sadra) ibni Arabiye duymuş olduğu saygıyı anlatmaya gerek yok. Biliyoruz ki o hikmeti m&uuml;taliyede bir&ccedil;ok konuda ibni Arabiye bor&ccedil;ludur: Onun (Molla Sadra) ibni Arabiye karşı hadden fazla g&ouml;stermiş olduğu saygı başka hi&ccedil;bir arife ve hekime karşı g&ouml;stermemiştir. İşte bu bizim iddiamızı doğrulamak i&ccedil;in yeterlidir. Zaten Molla Sadra hikmeti m&uuml;taliyede yer alan bir&ccedil;ok konuda ibni Arabiye bor&ccedil;ludur&rdquo;.[8]\r\n	&nbsp;&nbsp;&nbsp; Sonu&ccedil; itibariyle imam Humeyni&rsquo;nin (rh) Gurba&ccedil;ova yazmış olduğu mektuptan bir kısmını naklediyoruz ki bu mektupta &acirc;limleri ve d&uuml;ş&uuml;n&uuml;rleri ibni Arabi olmak &uuml;zere b&uuml;y&uuml;k şahsiyetlerin kitaplarını m&uuml;talaa etmeye davet etmiştir.\r\n\r\n\r\n	&ldquo;Değerli &uuml;statlardan isteyiniz ki Sadru&rsquo;l - M&uuml;teellihin&rsquo;in (Allahın rıdvanı &uuml;zerine olsun ve Allah onu nebiler ve Salihlerle haşır etsin)&nbsp; &ldquo;Hikmeti Mutaalye&rdquo; adlı mektebine m&uuml;racaat etsinler. Ta malum olsun ki ilmin hakikati maddeden m&uuml;cerret olan v&uuml;cut hakikatidir. Her &ccedil;eşit d&uuml;ş&uuml;nce maddeden arıdır ve maddenin h&uuml;k&uuml;mlerine mahkum değildir. Artık sizi yormak istemiyorum. Ariflerin kitaplarından &ouml;zellikle ibni Arabi&rsquo;nin kitaplarından yad etmeyeceğim. Eğer bu b&uuml;y&uuml;k insanın konularından haberdar olmak istesen birka&ccedil; zekalı muhabirlerini ki bu konularda g&uuml;&ccedil;l&uuml;d&uuml;rler Kum&rsquo;a gelsinler. Ta ka&ccedil; sene sonra Allaha tevekk&uuml;l ederek kıldan daha ince olan marifetin derin ve latif menzillerini &ouml;ğrensinler. Bu yolculuk dışında bu marifetler hakkında bilgi edinmek imkansızdır&rdquo;[9]\r\n\r\n\r\n	Elbette b&uuml;t&uuml;n bunlar şu anlamda değildir ki bu değerli insanlar ibni Arabinin yazmış olduğu kitaplarda konu ettiği konuların hi&ccedil;birisine eleştirileri yoktur. Belki diğer ilmi ve dini konular gibi ibni Arab&icirc;&rsquo;nin de bazı d&uuml;ş&uuml;ncelerini kabul g&ouml;rmemiş olsunlar. Ama b&uuml;t&uuml;n bunlara rağmen onun genel şahsiyetini kabul g&ouml;rm&uuml;şlerdir.\r\n\r\n\r\n	Daha fazla m&uuml;talaa etmek i&ccedil;in bakınız:\r\n\r\n\r\n	İslampidya sitesinden: &laquo;ابن عربی&raquo;\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1] Haşimiyan, Hadi, &ldquo;Deryayi İrfan; Şerh-i Hal-i Seyit Ali Kazi Tabatabai&rdquo;, Kum: m&uuml;esesei Ferhengi Taha, s. 32.\r\n\r\n\r\n	[2] &ldquo;Duvumin Yadnameyi Allame Tabatabai&rdquo;, s. 41; Muhammed Tayyar Meraği- Sadık Hasan Zade, &ldquo;usve-i Arifan&rdquo;, İntişarat-i Alı Ali, 1379, s. 65. &nbsp;\r\n\r\n\r\n	[3] H&uuml;seyni Tahrani, Muhammed H&uuml;seyin, &ldquo;Ruh-i M&uuml;cered&rdquo;, terc&uuml;me ve neşri devre-i ulum ve mearif-i İslam, s. 342.\r\n\r\n\r\n	[4] Haşimiyan, Hadi, &ldquo;Deryayi İrfan; Şerh-i Hal-i Seyit Ali Kazi Tabatabai&rdquo;, Kum: m&uuml;esesei Ferhengi Taha, s. 32.\r\n\r\n\r\n	[5] Mutahhari, &ldquo;Şerhi Manzume&rdquo;, s. 239.\r\n\r\n\r\n	[6] Bedi-i, Muhammed, &ldquo;İhyageri irfan: pejohişi der zendegi ve mezhep Muhyiddin ibni Arabi&rdquo;, m&uuml;esesei ferhengi ve intişarati pazine,\r\n\r\n\r\n	[7] Cevadi Amuli &ldquo;Avayi Tevhit, Şerhi Nemeyi İmam Humeyn bı Gurba&ccedil;ov&rdquo;, s. 78.\r\n\r\n\r\n	[8] A.g.e.\r\n\r\n\r\n	[9] A.g.e., Mukadime-i Kitap.'),(119,'tr119','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Kabirden maksat bireylerin i&ccedil;inde g&ouml;m&uuml;ld&uuml;ğ&uuml; zahiri kabir değildir. Zira meyyitin defnedileceği yerde hi&ccedil;bir değişiklik meydana gelmiyor. Bunun yanı sıra bazı kimselerin bedenleri aradan gidecek bir şekilde &ouml;l&uuml;rler veya hi&ccedil;bir şekilde defin edilmiyorlar ki bedenleri ardan gitmiş olsun. Rivayetlerde kabrin sıkıştırma şeklindeki azabını aradan g&ouml;t&uuml;ren farklı fakt&ouml;rler beyan edilmiştir. Kuranın zuhruf ve Yasin sureleri gibi bazı surelerini s&uuml;rekli okumak bu c&uuml;mleden sayılmaktadır. Hakeza d&ouml;rt defa hac ve imam H&uuml;seyin&rsquo;i ziyaret etmek de kabrin azabının kalkmasına neden oluyor. Diğer cevapları da detaylı cevapta bulabilirsin.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Kabrin sıkıştırma şeklindeki azap m&uuml;minlerin inandığı hakikatlerinden bir hakikattir. Kabirden maksat bireylerin i&ccedil;inde g&ouml;m&uuml;ld&uuml;ğ&uuml; zahiri kabir değildir. Zira meyyitin defnedileceği yerde hi&ccedil;bir değişiklik meydana gelmiyor.&nbsp; Bunun yanı sıra bazı kimselerin bedenleri aradan gidecek bir şekilde &ouml;l&uuml;rler veya hi&ccedil;bir şekilde defin edilmiyorlar ki bedenleri aradan gitmiş olsun. Bir rivayette imam Cafer Sadıktan; &ouml;ld&uuml;r&uuml;lm&uuml;ş ve bedeni halen &ldquo;evde&rdquo; duran bir kimse hakkında ş&ouml;yle soruyorlar: Acaba b&ouml;yle bir kimse kabir Azabını g&ouml;recek mi? İmam cevaben evet diyor. [1]</p>\r\n\r\n<p>\r\n	Buna binaen kabrin sıkıştırma şeklindeki azap her &ccedil;eşit &ouml;len kimseler i&ccedil;in tasavvur edilebiliniyor.</p>\r\n\r\n<p>\r\n	Kabrin sıkıştırma şeklindeki azap hakkında iki &ccedil;eşit amiller s&ouml;z konusudur. Bazıları bu t&uuml;r azabın ger&ccedil;ekleştirmesine neden oluyor ve bazıları da bu t&uuml;r azabın aradan g&ouml;t&uuml;r&uuml;r. Burada her iki kısma değinilecektir.</p>\r\n\r\n<p>\r\n	Kabrin Sıkıştırmasına Neden Olan Amiller</p>\r\n\r\n<p>\r\n	Rivayetlerde ş&ouml;yle nakil edilmiştir: &ldquo;İnsanların kabir azabına m&uuml;ptela olmalarına neden olacak en &ccedil;ok amiller şunlardır: Laf Gezdirmek (şunun lafını ona ve onun lafını buna g&ouml;t&uuml;rmek), k&ouml;t&uuml; ahlaklı olmak, idrar şeklindeki necasetlerden sakınmamak&rdquo;.[2] Başka bir rivayette ş&ouml;yle denilmiştir: &ldquo;Kabrin azabı laf gezdirme, gıybet ve yalan gibi amellerin cezasıdır&rdquo;.[3]</p>\r\n\r\n<p>\r\n	Kabir Azabını Aradan G&ouml;t&uuml;ren Amiller</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; İmam sadık (a.s.): &ldquo;Her Şeyin kalbi vardır. Kuran&rsquo;ın kalbi Yasin suresidir. Her kim onu okursa kabir azabından emin olacaktır. Ve&hellip;&rdquo; .[4]<br />\r\n	&nbsp;&nbsp;&nbsp; İmam Bakır (a.s.):&nbsp; &ldquo;Allah&rsquo;u Te&acirc;l&acirc; Zuhruf suresini s&uuml;rekli okuyan bir kimseyi kabirdeki yery&uuml;z&uuml;ne ait olan zehirli havyalarından, haşaratlardan ve kabrin azabından Allah&rsquo;ın huzuruna gidinceye kadar emin kılacaktır&rdquo;.[5]<br />\r\n	&nbsp;&nbsp;&nbsp; İmam Sadık (a.s.): &ldquo;Perşembe &ouml;ğlesiyle Cuma &ouml;ğlesi arasında &ouml;len bir kimseyi Allah onu kabir azabından kurtaracaktır&rdquo;.[6]<br />\r\n	&nbsp;&nbsp;&nbsp; Mensur b. Hazım Ş&ouml;yle diyor: İmam Cafer Sadıktan d&ouml;rt defa hac yapan bir kimsenin m&uuml;k&acirc;fatı nedir? diye sordum. İmam ş&ouml;yle buyurdu: &ldquo;Ey Mansur d&ouml;rt defa hac yapan bir kimse i&ccedil;in kesinlikle kabir azabı yoktur&rdquo;.[7]<br />\r\n	&nbsp;&nbsp;&nbsp; M&uuml;minlerin Emiri hz. Ali ş&ouml;yle buyurmuşlardır: &ldquo;Her Cuma Nisa suresini okuyan bir kimse kabir azabından kurtulur&rdquo;.[8]<br />\r\n	&nbsp;&nbsp;&nbsp; İmam Bakır (a.s.) İmam H&uuml;seyin&rsquo;in Ziyaretinin eserlerini anlatırken ş&ouml;yle buyuruyor: &ldquo;İmam H&uuml;seyin&rsquo;in Ziyareti ziyaret&ccedil;inin kabir azabından kurtulmasına neden oluyor&rdquo;.[9]<br />\r\n	&nbsp;&nbsp;&nbsp; İslam peygamberi (s.a.a) ş&ouml;yle buyurdu: Kadınlardan &uuml;&ccedil; taife vardır ki kabir azabı onlardan kaldırılacak ve hz. Muhammedin kızı hz. Fatma&rsquo;yla birlikte haşır olunacaklardır; &ldquo;kocasının gayretli oluşuna karşı sabır edenler, k&ouml;t&uuml; ahlaklı kocasıyla barışık yaşayan ve kendi mihrini kocasına bağışlayan kadınlar&rdquo;.[10]<br />\r\n	&nbsp;&nbsp;&nbsp; Allah resul&uuml;nden nakledilmiştir: &ldquo;M&uuml;minin vereceği sadakalar onu d&uuml;nya afetlerinden, kabir ve kıyamet azabından kurtarır&rdquo;. [11]</p>\r\n\r\n<p>\r\n	Sonu&ccedil; itibarıyla şunu hatırlatıyoruz ki kabir azabı her ne kadar zor ve sıkıştırıcı ise de ama kabrin azabı m&uuml;minlerin g&uuml;nahları i&ccedil;in kefarettir ki kıyamette ve kıyamette hesaba &ccedil;ekildiklerinde onların g&uuml;nahlarından azalmış olmasına neden olur. Bir &ccedil;ok Farklı rivayetlerde bu ger&ccedil;eğe işaret edilmiştir. Sekuni İmam Sadıktan (a.s.) imam Sadık da kendi babalarından onlarda m&uuml;minlerin emiri hz. Ali den o da peygamberden ş&ouml;yle nakletmiştir: &ldquo;Kabir azabı m&uuml;min kimseler i&ccedil;in boşa g&ouml;t&uuml;rm&uuml;ş oldukları nimetlerin kefaretidir&rdquo;.[12]</p>\r\n\r\n<p>\r\n	&nbsp;\r\n	<p>\r\n		&nbsp;---------------</p>\r\n</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	[1] Kuleyni, Muhmmed b. Yakup, &ldquo;Kafi&rdquo;, Tahran: Daru&rsquo;l - Kut&uuml;bil İslamiye, 1365, şemsi, c. 3, s. 241.</p>\r\n\r\n<p>\r\n	[2] Saduk, Muhammed b. Ali, &ldquo;itikadat&rdquo;, fars&ccedil;a terc&uuml;mesi; H&uuml;seyni, Tahran: İntişarat-i islamiye, 1371, şemsi, s. 69.</p>\r\n\r\n<p>\r\n	[3] Meclisi, Muhammed Bakır, &ldquo;Terc&uuml;me-i Cild-i Şanzdehum-i Biharul Envar&rdquo;, fars&ccedil;a terc&uuml;mesi; Muhammed Bakır Komrei, Tahran: intişarat-i İslamiye, 1364, şemsi, c. 2, s. 162.</p>\r\n\r\n<p>\r\n	[4] Saduk, Muhammed b. Ali, &ldquo;Sevabul A&rsquo;amal&rdquo;, fars&ccedil;a terc&uuml;mesi; Benderrigi, Kum: İntişarat-i Ahlak, 1379, şemsi, s. 223.</p>\r\n\r\n<p>\r\n	[5] A.g.e., s. 243.</p>\r\n\r\n<p>\r\n	[6] A.g.e., s. 419.</p>\r\n\r\n<p>\r\n	[7] Saduk, Muhammed b. Ali, &ldquo;Men la Yahdurul -Fakih&rdquo;, Kum: İntişarat-i Camiatu Mudderisin, 1413, şemsi, c. 2, s. 217.</p>\r\n\r\n<p>\r\n	[8]&nbsp; A. g.e.s. 223.</p>\r\n\r\n<p>\r\n	[9] Muhaddis Nuri, &ldquo;Mustedrekul Vesail&rdquo;, Kum: İntişarati, M&uuml;esesei Alulbeyt, 1408, kameri, c. 10, s. 309.</p>\r\n\r\n<p>\r\n	[10] Deylemi, H&uuml;seyin b. Ebul Hasan, &ldquo;İrşadul-Kulup&rdquo;, Fars&ccedil;a Terc&uuml;mesi; Rızayi, Tahran: İntişarati İslami, 1377. Şemsi, c. 1, s. 413,</p>\r\n\r\n<p>\r\n	[11] A.g.e., s. 444.</p>\r\n\r\n<p>\r\n	[12] &ldquo;Sevabul A&rsquo;amal&rdquo;, fars&ccedil;a terc&uuml;mesi; Benderrigi, Kum: İntişarat-i Ahlak, 1379, şemsi, s. 425.</p>\r\n','Kabirden maksat bireylerin i&ccedil;inde g&ouml;m&uuml;ld&uuml;ğ&uuml; zahiri kabir değildir. Zira meyyitin defnedileceği yerde hi&ccedil;bir değişiklik meydana gelmiyor. Bunun yanı sıra bazı kimselerin bedenleri aradan gidecek bir şekilde &ouml;l&uuml;rler veya hi&ccedil;bir şekilde defin edilmiyorlar ki bedenleri ardan gitmiş olsun. Rivayetlerde kabrin sıkıştırma şeklindeki azabını aradan g&ouml;t&uuml;ren farklı fakt&ouml;rler beyan edilmiştir. Kuranın zuhruf ve Yasin sureleri gibi bazı surelerini s&uuml;rekli okumak bu c&uuml;mleden sayılmaktadır. Hakeza d&ouml;rt defa hac ve imam H&uuml;seyin&rsquo;i ziyaret etmek de kabrin azabının kalkmasına neden oluyor. Diğer cevapları da detaylı cevapta bulabilirsin.','&nbsp;Kabrin sıkıştırma şeklindeki azap m&uuml;minlerin inandığı hakikatlerinden bir hakikattir. Kabirden maksat bireylerin i&ccedil;inde g&ouml;m&uuml;ld&uuml;ğ&uuml; zahiri kabir değildir. Zira meyyitin defnedileceği yerde hi&ccedil;bir değişiklik meydana gelmiyor.&nbsp; Bunun yanı sıra bazı kimselerin bedenleri aradan gidecek bir şekilde &ouml;l&uuml;rler veya hi&ccedil;bir şekilde defin edilmiyorlar ki bedenleri aradan gitmiş olsun. Bir rivayette imam Cafer Sadıktan; &ouml;ld&uuml;r&uuml;lm&uuml;ş ve bedeni halen &ldquo;evde&rdquo; duran bir kimse hakkında ş&ouml;yle soruyorlar: Acaba b&ouml;yle bir kimse kabir Azabını g&ouml;recek mi? İmam cevaben evet diyor. [1]\r\n\r\n\r\n	Buna binaen kabrin sıkıştırma şeklindeki azap her &ccedil;eşit &ouml;len kimseler i&ccedil;in tasavvur edilebiliniyor.\r\n\r\n\r\n	Kabrin sıkıştırma şeklindeki azap hakkında iki &ccedil;eşit amiller s&ouml;z konusudur. Bazıları bu t&uuml;r azabın ger&ccedil;ekleştirmesine neden oluyor ve bazıları da bu t&uuml;r azabın aradan g&ouml;t&uuml;r&uuml;r. Burada her iki kısma değinilecektir.\r\n\r\n\r\n	Kabrin Sıkıştırmasına Neden Olan Amiller\r\n\r\n\r\n	Rivayetlerde ş&ouml;yle nakil edilmiştir: &ldquo;İnsanların kabir azabına m&uuml;ptela olmalarına neden olacak en &ccedil;ok amiller şunlardır: Laf Gezdirmek (şunun lafını ona ve onun lafını buna g&ouml;t&uuml;rmek), k&ouml;t&uuml; ahlaklı olmak, idrar şeklindeki necasetlerden sakınmamak&rdquo;.[2] Başka bir rivayette ş&ouml;yle denilmiştir: &ldquo;Kabrin azabı laf gezdirme, gıybet ve yalan gibi amellerin cezasıdır&rdquo;.[3]\r\n\r\n\r\n	Kabir Azabını Aradan G&ouml;t&uuml;ren Amiller\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; İmam sadık (a.s.): &ldquo;Her Şeyin kalbi vardır. Kuran&rsquo;ın kalbi Yasin suresidir. Her kim onu okursa kabir azabından emin olacaktır. Ve&hellip;&rdquo; .[4]\r\n	&nbsp;&nbsp;&nbsp; İmam Bakır (a.s.):&nbsp; &ldquo;Allah&rsquo;u Te&acirc;l&acirc; Zuhruf suresini s&uuml;rekli okuyan bir kimseyi kabirdeki yery&uuml;z&uuml;ne ait olan zehirli havyalarından, haşaratlardan ve kabrin azabından Allah&rsquo;ın huzuruna gidinceye kadar emin kılacaktır&rdquo;.[5]\r\n	&nbsp;&nbsp;&nbsp; İmam Sadık (a.s.): &ldquo;Perşembe &ouml;ğlesiyle Cuma &ouml;ğlesi arasında &ouml;len bir kimseyi Allah onu kabir azabından kurtaracaktır&rdquo;.[6]\r\n	&nbsp;&nbsp;&nbsp; Mensur b. Hazım Ş&ouml;yle diyor: İmam Cafer Sadıktan d&ouml;rt defa hac yapan bir kimsenin m&uuml;k&acirc;fatı nedir? diye sordum. İmam ş&ouml;yle buyurdu: &ldquo;Ey Mansur d&ouml;rt defa hac yapan bir kimse i&ccedil;in kesinlikle kabir azabı yoktur&rdquo;.[7]\r\n	&nbsp;&nbsp;&nbsp; M&uuml;minlerin Emiri hz. Ali ş&ouml;yle buyurmuşlardır: &ldquo;Her Cuma Nisa suresini okuyan bir kimse kabir azabından kurtulur&rdquo;.[8]\r\n	&nbsp;&nbsp;&nbsp; İmam Bakır (a.s.) İmam H&uuml;seyin&rsquo;in Ziyaretinin eserlerini anlatırken ş&ouml;yle buyuruyor: &ldquo;İmam H&uuml;seyin&rsquo;in Ziyareti ziyaret&ccedil;inin kabir azabından kurtulmasına neden oluyor&rdquo;.[9]\r\n	&nbsp;&nbsp;&nbsp; İslam peygamberi (s.a.a) ş&ouml;yle buyurdu: Kadınlardan &uuml;&ccedil; taife vardır ki kabir azabı onlardan kaldırılacak ve hz. Muhammedin kızı hz. Fatma&rsquo;yla birlikte haşır olunacaklardır; &ldquo;kocasının gayretli oluşuna karşı sabır edenler, k&ouml;t&uuml; ahlaklı kocasıyla barışık yaşayan ve kendi mihrini kocasına bağışlayan kadınlar&rdquo;.[10]\r\n	&nbsp;&nbsp;&nbsp; Allah resul&uuml;nden nakledilmiştir: &ldquo;M&uuml;minin vereceği sadakalar onu d&uuml;nya afetlerinden, kabir ve kıyamet azabından kurtarır&rdquo;. [11]\r\n\r\n\r\n	Sonu&ccedil; itibarıyla şunu hatırlatıyoruz ki kabir azabı her ne kadar zor ve sıkıştırıcı ise de ama kabrin azabı m&uuml;minlerin g&uuml;nahları i&ccedil;in kefarettir ki kıyamette ve kıyamette hesaba &ccedil;ekildiklerinde onların g&uuml;nahlarından azalmış olmasına neden olur. Bir &ccedil;ok Farklı rivayetlerde bu ger&ccedil;eğe işaret edilmiştir. Sekuni İmam Sadıktan (a.s.) imam Sadık da kendi babalarından onlarda m&uuml;minlerin emiri hz. Ali den o da peygamberden ş&ouml;yle nakletmiştir: &ldquo;Kabir azabı m&uuml;min kimseler i&ccedil;in boşa g&ouml;t&uuml;rm&uuml;ş oldukları nimetlerin kefaretidir&rdquo;.[12]\r\n\r\n\r\n	&nbsp;\r\n	\r\n		&nbsp;---------------\r\n\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	[1] Kuleyni, Muhmmed b. Yakup, &ldquo;Kafi&rdquo;, Tahran: Daru&rsquo;l - Kut&uuml;bil İslamiye, 1365, şemsi, c. 3, s. 241.\r\n\r\n\r\n	[2] Saduk, Muhammed b. Ali, &ldquo;itikadat&rdquo;, fars&ccedil;a terc&uuml;mesi; H&uuml;seyni, Tahran: İntişarat-i islamiye, 1371, şemsi, s. 69.\r\n\r\n\r\n	[3] Meclisi, Muhammed Bakır, &ldquo;Terc&uuml;me-i Cild-i Şanzdehum-i Biharul Envar&rdquo;, fars&ccedil;a terc&uuml;mesi; Muhammed Bakır Komrei, Tahran: intişarat-i İslamiye, 1364, şemsi, c. 2, s. 162.\r\n\r\n\r\n	[4] Saduk, Muhammed b. Ali, &ldquo;Sevabul A&rsquo;amal&rdquo;, fars&ccedil;a terc&uuml;mesi; Benderrigi, Kum: İntişarat-i Ahlak, 1379, şemsi, s. 223.\r\n\r\n\r\n	[5] A.g.e., s. 243.\r\n\r\n\r\n	[6] A.g.e., s. 419.\r\n\r\n\r\n	[7] Saduk, Muhammed b. Ali, &ldquo;Men la Yahdurul -Fakih&rdquo;, Kum: İntişarat-i Camiatu Mudderisin, 1413, şemsi, c. 2, s. 217.\r\n\r\n\r\n	[8]&nbsp; A. g.e.s. 223.\r\n\r\n\r\n	[9] Muhaddis Nuri, &ldquo;Mustedrekul Vesail&rdquo;, Kum: İntişarati, M&uuml;esesei Alulbeyt, 1408, kameri, c. 10, s. 309.\r\n\r\n\r\n	[10] Deylemi, H&uuml;seyin b. Ebul Hasan, &ldquo;İrşadul-Kulup&rdquo;, Fars&ccedil;a Terc&uuml;mesi; Rızayi, Tahran: İntişarati İslami, 1377. Şemsi, c. 1, s. 413,\r\n\r\n\r\n	[11] A.g.e., s. 444.\r\n\r\n\r\n	[12] &ldquo;Sevabul A&rsquo;amal&rdquo;, fars&ccedil;a terc&uuml;mesi; Benderrigi, Kum: İntişarat-i Ahlak, 1379, şemsi, s. 425.'),(120,'tr138','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align:justify\">\r\n		Diğer ekoller gibi Şia ekol&uuml; de tarih boyunca s&uuml;rekli ifrat ve tefrit eksenli akımların ilgisine muhatap olmuştur. Bu akımlar Gulat, Mukassire ve Nasibiler gibi değişik isimler ile Şiiler ve imamlar i&ccedil;in zorluklar yaratmıştır. Şii imamları bu sapık akımların tehlikelerinden Şiileri korumak i&ccedil;in s&uuml;rekli &ccedil;abalamışlardır. Onlar kendi konumlarını a&ccedil;ıklayarak, işlerde itidal ve orta yolu tavsiye ederek, sapık unsurları dışlayarak ve bu akımlara mensup kişilerin &ccedil;ehresini ve hedeflerini ifşa ederek M&uuml;sl&uuml;manlar ve &ouml;zellikle de kendi takip&ccedil;ileri arasında ger&ccedil;ek Şii inan&ccedil;larını oturtmaya &ccedil;alışmışlardır. Şii &acirc;limleri de imamlar i&ccedil;in keramet ve bir takım &ouml;zellikleri ispat etmekle birlikte y&uuml;celtenleri tekfir etmiş ve onların y&uuml;celtici d&uuml;ş&uuml;ncelerini eleştirmişlerdir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;&Ouml;nderleri y&uuml;celtme meselesi semavi dinlerde sapmanın en &ouml;nemli kaynaklarından olmuştur. Y&uuml;celtmek her zaman b&uuml;y&uuml;k bir kusuru peşinden getirmiştir ve bu kusur dinin temelini viran etmektir; yani Allah&rsquo;a ibadet etmeyi ve tevhidi zedelemektir. Bu nedenle İslam, y&uuml;celtenler hakkında katı bir tutum takınmış ve akait ve fıkıh kitaplarında y&uuml;celtenler k&acirc;firlerin en k&ouml;t&uuml;leri olarak tanıtılmıştır.[1] Dinde y&uuml;celtmek fiili dini ink&acirc;r etmeye eşdeğerdir; zira y&uuml;celtme edebiyatı ink&acirc;r ve dini zedeleme edebiyatından eksik değildir. Bazen dinde y&uuml;celtmede bulunmak bir&ccedil;ok insanın dinden &ccedil;ıkmasına neden olur; zira insanların temiz fıtratı y&uuml;celtmenin kirlilik ve safsatalarını kabullenmez. B&ouml;yle bir durumda bu kirliliklerin reddedilmesi ve ink&acirc;r edilmesiyle birlikte dinin aslı da ret ve ink&acirc;r edilmektedir. &Ouml;rneğin Hıristiyanların Hz. İsa&rsquo;yı&nbsp; (a.s) y&uuml;celtmesi bilge kişilerin ve k&uuml;lt&uuml;rl&uuml; insanların Hıristiyanlık dininden uzaklaşmasına ve risaleti ink&acirc;r etmesine neden olmuştur; zira onlar kendi arı fıtratlarıyla bir beşerin ul&ucirc;hiyetine iman etmenin sa&ccedil;ma olduğunu kavramışlardır. Bu y&uuml;zden onlar ink&acirc;rı bu sa&ccedil;malığa tercih etmiş ve kendilerini zahmete atmamışlardır. Elbette hurafeleri dinin hakikatinden ayırma zahmetine katlananlar da olmuştur. Değişik dinleri incelediğimizde onlardaki bazı y&uuml;celtici d&uuml;ş&uuml;ncelere rastlarız. Kur&rsquo;an-ı Kerim bir yerde bu konuya işaret etmiş ve insanlara y&uuml;celtmeden sakınmaları hususunda tavsiyede bulunmuştur.[2] İslam dini de diğer ilahi dinler gibi bu tehlikeli afete maruz kalmıştır. Aziz Peygamberin vefat etmesinden sonra ilk y&uuml;celtici s&ouml;zler onun hakkında dile getirilmiştir. Değişik d&ouml;nemlerde M&uuml;sl&uuml;manlar arasında bir takım gruplar ortaya &ccedil;ıkmış ve y&uuml;celtici d&uuml;ş&uuml;nceleri tebliğ etmişlerdir. Bu grupların genel &ccedil;abası siyasal ve dinsel &ouml;nderlere ve şahsiyetlere insan&uuml;st&uuml; &ouml;zellik vermek olmuştur. Bu &ccedil;abalar farklı neden ve d&uuml;rt&uuml;lerden kaynaklanmıştır ve ileride &ouml;zetle onlardan bazılarına işaret edeceğiz:</p>\r\n\r\n<p>\r\n	1. Emevi devletinin işbaşına gelmesi ve onların Ehlibeyt&rsquo;e y&ouml;nelik taşıdığı d&uuml;şmanlık ve kin siyasi &ccedil;atışmalar ve dinsel tartışmalar alanında onların desteğiyle bir akımın ortaya &ccedil;ıkmasına neden olmuştur. Bu akım bir taraftan kendi &ouml;nderlerine y&ouml;nelik y&uuml;celtici bir d&uuml;ş&uuml;nce taşımakta[3] ve &ouml;te taraftan da Şii imamları ve &ouml;zellikle Hz. Ali&rsquo;ye (a.s) y&ouml;nelik d&uuml;şmanlık ve lanetleme eylemlerinden ka&ccedil;ınmamıştır. Ehlis&uuml;nnet tarih&ccedil;ilerinin tabiri ile Nasıbiler olarak meşhur olan bu aşırı akım[4], Şiilerin reaksiyon g&ouml;stermesine neden olmuştur. Bu bağlamda bazen imamların dostlarından bazıları aşırılık yolunu tutmuş ve genellikle İslami olmayan d&uuml;ş&uuml;ncelerin etkisinde kalarak imamları savunmada bir takım s&ouml;zler sarf etmiş ve onlar i&ccedil;in insan&uuml;st&uuml; bir konum g&ouml;z &ouml;n&uuml;nde bulundurmuşlardır.</p>\r\n\r\n<p>\r\n	2. İmamların etrafında bulunan bazı fertlerin makam istekleri, bu bireylerin kendileri i&ccedil;in toplumsal bir konum yaratmak gayesiyle imamlar hakkında y&uuml;celtme teşebb&uuml;s&uuml;nde bulunmalarına neden olmuştur; yani onlar imamı tanrı mertebesine y&uuml;kseltmiş ve b&ouml;ylece kendilerini de onun temsilcisi ve el&ccedil;isi olarak ilan etmişlerdir.</p>\r\n\r\n<p>\r\n	3. Y&uuml;ce İslam dini bir&ccedil;ok kanun ve h&uuml;k&uuml;mleri yasalaştırarak sınırsız ve hadsiz &ouml;zg&uuml;rl&uuml;klere ilgi duyan bireyler i&ccedil;in bazı sınırlamalara neden olmuştur. Bu &ouml;zg&uuml;rl&uuml;klere ulaşmak belirtilen kanunlar manzumesinden &ccedil;ıkmayı gerektirmekteydi; bunun i&ccedil;in bazı şahıslar hakkında y&uuml;celtmede bulunmak ve onlara ul&ucirc;hiyet sıfatlarını vermek onlar tarafından şeriatın iptal edilmesi ve kayıtsızlığın gerek&ccedil;elendirilmesine altyapı oluşturmaktaydı.[5] Aynı şekilde dini yanlış savunmak, gelir elde etmek, haddinden fazla sevgi ve aşk duymak, dinde bozgunculuk &ccedil;ıkarmak ve zamanın devletlerinin Şiilik akımına karşı muhalefeti y&uuml;celtmenin meydana gelmesinin nedenleri olarak sayılabilir. Y&uuml;celtenlerin kendi hedeflerine ulaşmak i&ccedil;in kullanmış oldukları y&ouml;ntemlerinden biri, bu doğrultuda hadis uydurmak ve onları imamlara isnat etmek idi.[6] Bu hedef doğrultusunda onlar &ouml;zel y&ouml;ntemlerden faydalanmaktaydı. Bu y&ouml;ntemlerden biri hadis uydurmak ve bir takım komplolar ile onları Şii hadis kitaplarına koymaktı. Bu y&ouml;ntemi kullanan y&uuml;celten şahıslardan biri, İmam Bakır&rsquo;ın (a.s) &ouml;ğrencilerinden olan Mugayre bin Said&rsquo;tir. İmam Sadık (a.s), y&uuml;celtici hadisleri İmam Bakır&rsquo;ın (a.s) sahabelerinin kitaplarına koymaya d&ouml;n&uuml;k bu şahsın yaptığı d&uuml;zenbazlığa işaret ettikten sonra onu lanetlemiş ve kınamıştır.[7] İmam Rıza (a.s) Ebu&rsquo;l Hattab gibi y&uuml;celtici biri tarafından bazı rivayetlerin uydurulduğuna olduğuna işaret etmiştir. İmam (a.s), Ebu&rsquo;l Hattab&rsquo;a lanet ettikten sonra bu t&uuml;r rivayetleri kabul etmemeyi belirtmiştir.[8] Bu t&uuml;r akımların varlığı, imamlara muhalif h&uuml;k&uuml;metler i&ccedil;in iyi bir bahaneydi. Onlar bu t&uuml;r s&ouml;zlere isnatta bulunarak ve Şiileri k&uuml;f&uuml;r ve şirk ile itham ederek imamlara karşı katı tutum takınmayı ve Şiileri baskı altında tutmayı gerek&ccedil;elendiriyorlardı. Temiz imamlar da topluma egemen olan bu durumu idrak ederek Şiileri bu t&uuml;r d&uuml;ş&uuml;nceleri kabul etmekten sakındırmakta, her zaman bu sapık olguyla m&uuml;cadele etmekte ve kınamak, lanet etmek[9]&nbsp; ve uzaklaştırmak[10] gibi değişik y&ouml;ntemler ile Şiiliğin orijinal versiyonunu saptırmaya d&ouml;n&uuml;k bu grubun &ccedil;abalarını akamete uğratmaya &ccedil;alışıyordular. İmamlar ile y&uuml;celtenlerin arasındaki bu m&uuml;cadele, bazen imamlar tarafından y&uuml;celtenlerden bazı şahısların &ouml;ld&uuml;r&uuml;lme emrinin verilmesine kadar varıyordu. Bu hususta İmam Hadi&rsquo;nin (a.s), Fars bin Hatem&rsquo;in &ouml;ld&uuml;r&uuml;lmesine ve onu &ouml;ld&uuml;rene cennet g&uuml;vencesi vermeye d&ouml;n&uuml;k buyruğuna işaret edilebilir.[11] Diğer din ve mezheplerin &ouml;nderlerine y&ouml;nelik de y&uuml;celtici bakışın değişik şekillerde ve farklı nedenlerle dile getirildiğine dikkat etmek gerekir. İkinci halifeye y&ouml;nelik y&uuml;celtici bakış ve Ehlis&uuml;nnet kaynaklarında belirtildiği şekliyle &Ouml;mer&rsquo;in teyit edildiği konuların dile getirilmesi[12] ve onun Hz. Peygamberden (s.a.a) daha &uuml;st&uuml;n olduğunu[13] yansıtan hususlar bu kabildendir.</p>\r\n\r\n<p>\r\n	İmamların Y&uuml;celtenler Hakkındaki G&ouml;r&uuml;ş&uuml;</p>\r\n\r\n<p>\r\n	Eğer Şia&rsquo;nın sahih hadislerini inceleyecek ve Ehlibeyt&rsquo;in bu sapma hakkındaki s&ouml;zleri &uuml;zerinde biraz d&uuml;ş&uuml;necek olursak hi&ccedil; kimsenin Şii imamları kadar sapmayı a&ccedil;ıklamadığını ve bu akım ile m&uuml;cadele etmediğini kavrarız. M&uuml;minlerin &Ouml;nderi (a.s) ş&ouml;yle buyuruyor: Ey Allah&rsquo;ım İsa&rsquo;nın (a.s) Hıristiyanlardan uzak olduğunu belirttiği gibi ben de y&uuml;celtenlerden uzak olduğumu ilan ediyorum. Ey Allah&rsquo;ım onları ebediyete dek zelil kıl ve hi&ccedil;birini başarılı kılma. İmam Sadık (a.s) y&uuml;celtenler ve onların d&uuml;ş&uuml;nce şekli hakkında ş&ouml;yle buyuruyor: Gen&ccedil;lerinizi y&uuml;celtenlerden sakındırınız ki onları bozgunculuğa itmesinler. Ger&ccedil;ekten de y&uuml;celtenler Allah&rsquo;ın en k&ouml;t&uuml; yaratıklarıdır. Onlar Allah&rsquo;ın azametini hafife alır ve Allah&rsquo;ın kullarının rab olduğuna inanırlar.[14] Aynı şekilde ş&ouml;yle buyuruyor: İnsanı imandan &ccedil;ıkaran en k&uuml;&ccedil;&uuml;k şey, insanın y&uuml;celten bir şahsın yanında oturması, onun s&ouml;z&uuml;ne kulak asması ve onu tasdik etmesidir. Sonra ş&ouml;yle buyuruyor: Babam Allah Resul&uuml;&rsquo;nden (s.a.a) ş&ouml;yle nakletmiştir: &Uuml;mmetimden y&uuml;celtenler ve Kaderiyye&rsquo;den ibaret olan iki grup İslam&rsquo;dan nasiplenmemiştir.[15] Bir rivayette İmam Sadık&rsquo;tan (a.s) y&uuml;celtenler ve tefviz ehli hakkında sorulmuş ve kendisi ş&ouml;yle buyurmuştur: Y&uuml;celtenler k&acirc;firdir, tefviz ehli ise m&uuml;şriktir. Her kim onlar ile oturursa veya onlar ile yer ve i&ccedil;erse veyahut onlara kız verir veya onlardan kız alırsa yahut bir kelimeyle onları desteklerse Allah&rsquo;ın, peygamberinin ve Ehlibeyt&rsquo;inin velayetinden &ccedil;ıkar.[16]</p>\r\n\r\n<p>\r\n	Şia &Acirc;limlerinin Y&uuml;celtenler Hakkındaki G&ouml;r&uuml;ş&uuml;</p>\r\n\r\n<p>\r\n	Şia &acirc;limlerinin y&uuml;celtenler hakkındaki d&uuml;ş&uuml;nce ve g&ouml;r&uuml;ş&uuml;n&uuml; anlamak i&ccedil;in Keşi, Necaşi, Allame Hilli ve Gazairi gibi Şii rical kitaplarına bakıp Şii &acirc;limlerinin bu sapık akıma karşı nasıl bir tutum takındığını &ouml;ğrenmek yeterlidir. Şii &acirc;limlerinin en &ouml;nde gelenlerinden sayılan Şeyh Mufit, Saduk&rsquo;un akait kitabına d&uuml;şt&uuml;ğ&uuml; bir şerhte &ldquo;y&uuml;celten&rdquo; ve &ldquo;tefviz&rdquo; kelimelerine değinmiş ve y&uuml;celtmek hakkında ş&ouml;yle demiştir: &ldquo;G&ouml;r&uuml;n&uuml;şte İslam&rsquo;a bağlı olan y&uuml;celtenler m&uuml;minlerin &ouml;nderi ve onun soyundan gelen imamları tanrılık ve peygamberlik makamına &ccedil;ıkarmış ve din ve d&uuml;nyada onların &uuml;st&uuml;nl&uuml;ğ&uuml; hakkında haddi aşan s&ouml;zler s&ouml;ylemişlerdir. B&ouml;yle şahıslar k&acirc;fir ve sapıktırlar. M&uuml;minlerin &Ouml;nderi, onların &ouml;ld&uuml;r&uuml;lmesi ve yakılmasını emretmiş ve imamlar da onların k&acirc;fir olduklarına ve İslam&rsquo;dan &ccedil;ıktıklarına h&uuml;kmetmişlerdir.&rdquo;[17] Şii fakihleri fıkhi ve ameli kitap ve risalelerinde de Harici ve Nasıbilerin yanında y&uuml;celtenlerin temizliği konusuna da değinmiş ve onların necis olduklarına fetva vermişlerdir.[18] Belirtilen hususlara binaen ve dile getirilen bazı rivayetlerden istifade edildiği kadarıyla, imamlara y&ouml;nelik y&uuml;celtici d&uuml;ş&uuml;ncenin ve onlara ul&ucirc;hiyet bahşetmenin eserleri tarih boyunca belirtilen deliller sebebiyle M&uuml;sl&uuml;manlar arasında ve bazı kaynaklarda yer bulmuştur. Elbette i&ccedil;eriği b&ouml;yle olan rivayetler hi&ccedil;bir Şii &acirc;limleri tarafından onaylanmamıştır. Bu y&uuml;zden &acirc;limler, i&ccedil;inde imamların ul&ucirc;hiyetinden bahsedildiği, Kur&rsquo;an&rsquo;ın a&ccedil;ık nassı ve imamlardan nakledilen rivayetler ile &ccedil;elişen bu t&uuml;r rivayetler ile karşılaştıklarında onların sahih olmadığına h&uuml;kmetmiş ve onları nakledenlerin y&uuml;celtici olduklarını belirtmişlerdir.</p>\r\n\r\n<p>\r\n	Kur&rsquo;an Ve Hadislerin Peygamber Ve İmamların Yaratılmış Olduğuna Vurguda Bulunması</p>\r\n\r\n<p>\r\n	Kur&rsquo;an-ı Kerim değişik m&uuml;nasebetler ile peygamberlerin beşer olduğunu hatırlatmış ve bizi onlar hakkında y&uuml;celtmede bulunmaktan sakındırmıştır.[19] Peygamberleri diğer insanlar gibi mahl&ucirc;k[20] ve beşer[21] olarak tanıtmıştır. Hz Peygamber (s.a.a) ve Şii imamları (a.s) da her zaman mahl&ucirc;k olduklarını ve g&uuml;&ccedil;s&uuml;z ve Allah&rsquo;a muhta&ccedil; olduklarını vurgulamışlardır. Hz Peygamber (s.a.a) ş&ouml;yle buyuruyor: Biz Allah&rsquo;ın kulları, yaratıkları ve bağlılarıyız. Onun emrine uyar ve sakındırmasından sakınırız.[22] İmam Sadık (a.s) y&uuml;ce atalarının halini naklederek ş&ouml;yle buyurmaktadır: Geceleri ben babamın yatağını hazırlardım ve gelip istirahat etmesi i&ccedil;in beklerdim. Babam yatağa gelince ben kalkar ve yatağıma giderdim. Bir gece benim bekleyişim uzun s&uuml;rd&uuml;. Istırap i&ccedil;erisinde mescide gittim ve mescitte kimseyi g&ouml;rmedim. O vakitte herkes istirahata &ccedil;ekilmişti. Aniden ben babamı bir k&ouml;şede secde ettiğini ve i&ccedil;ten bir şekilde ş&ouml;yle dediğini g&ouml;rd&uuml;m: Sen temiz ve mukaddessin Ey Allah&rsquo;ım. Sen benim hak rabbimsin. Senin toprak kapına kapandım ey Mevlam. Ey rabbim benim itaatim na&ccedil;iz ve azdır. Sen benim sevabımı arttır. Ey Allah&rsquo;ım kullarını topraktan kaldıracağın kıyamet g&uuml;n&uuml; beni cehennem azabından koru. Ey Allah&rsquo;ım benim ile barış ki sen barışan ve şefkatlisin.&rdquo;[23] Aynı şekilde İmam Sadık (a.s) kendisinin ul&ucirc;hiyet makamı taşıdığını sanan bir şahsa cevap verirken ş&ouml;yle buyurmuştur: Biz Allah&rsquo;ın kulları olup O&rsquo;na ibadet etmek i&ccedil;in yaratıldık.[24] Veya ş&ouml;yle buyurmuştur: Allah&rsquo;a yemin ederim ki biz yaratılmış kullarız, bizim ibadet ettiğimiz bir tanrı vardır ve eğer ona tapmazsak bizi azaplandıracaktır.[25]</p>\r\n\r\n<p>\r\n	İmamların Makamı Hakkında Taksirde Bulunmak</p>\r\n\r\n<p>\r\n	Şu ana dek belirtilenler, imamlar hakkında y&uuml;celtmede bulunmayı ve de imamlar ve Şii &acirc;limlerinin bakışında bu d&uuml;ş&uuml;nceyi reddetmek ile ilgiliydi. Lakin imamların konum ve yeri bağlamında taksir diye meşhur olan başka bir g&ouml;r&uuml;ş de mevcuttur. Bu d&uuml;ş&uuml;nceye mensup kimselere de Mukassire denmektedir. Bu bakışta y&uuml;celtenlerin aksine imamların konum ve yeri aşağıya &ccedil;ekilmiş ve onlar normal insanların derecesi ve mertebesinde değerlendirilmiştir. İmamlar ve Şii &acirc;limleri bu g&ouml;r&uuml;şe de karşı &ccedil;ıkmış, lakin y&uuml;celtenlerin g&ouml;r&uuml;ş&uuml;n&uuml;n tehlikesinin daha fazla olduğunu belirtmişlerdir.[26] Ger&ccedil;ekte imamların muhalifleri, bu iki y&ouml;ntemden yani imamlar hakkında y&uuml;celtmede ve taksirde bulunmaktan ve aynı şekilde onların d&uuml;şmanlarını kınamak hakkında bir takım rivayetler uydurmakla Şiiliğin ve imamların asıl &ccedil;ehresini zedelemeye &ccedil;alışmışlardır.[27]</p>\r\n\r\n<p>\r\n	İmamların Konumuna Dair Şia&rsquo;nın Otantik G&ouml;r&uuml;ş&uuml;</p>\r\n\r\n<p>\r\n	Temiz imamlar her zaman takip&ccedil;ilerini değişik meselelerde ve &ouml;zellikle bu hususta orta yola &ccedil;ağırmışlardır.[28] Bazı rivayetlerde imamların konumu ve faziletlerine nasıl bakılacağı meselesi dile getirilmiştir.[29] Şii &acirc;limleri de akli ve nakli deliller esasınca peygamberler ve imamlar i&ccedil;in bir takım &ouml;zellikler olduğunu ispat etmiştir. Bu &ouml;zelliklerin her biri bu bireylerin yer ve makamlarının gereğidir; &ouml;rneğin peygamber ve imamların masum oluşu veya onların led&uuml;nni ilim taşıdığı Kur&rsquo;an ve rivayet tarafından onaylanmış ve aynı şekilde akıl tarafından da kabul edilmiştir. Şii &acirc;limlerinin bakışında imamlar diğer insanlardan &uuml;st&uuml;n olup keramet ve &uuml;st&uuml;nl&uuml;k taşırlar. Bu kerametlerin bir kısmı Şii hadis metinlerinde belirtilmiştir. Ehlis&uuml;nnet kaynakları da bu faziletleri zikretmiştir; Hz Peygamber&rsquo;in (s.a.a) Hz Ali (a.s) ve Ehlibeyt (a.s) i&ccedil;in dile getirdiği faziletler bu kabildendir.[30] Y&uuml;celtmek konusunda d&uuml;ş&uuml;n&uuml;lmesi gereken nokta şudur: Y&uuml;celtici inan&ccedil;lar ile onun dışındaki inan&ccedil;lar arasında bir sınır konulmalıdır; yani kulağımıza gelen ve bazen idrak edemediğimiz veya bizim d&uuml;ş&uuml;nce şeklimiz ile uyuşmayan her şeyi y&uuml;celtmek olarak değerlendirmemeliyiz. Bir&ccedil;ok kerametler ilk bakışta ve &ouml;rfsel olarak ger&ccedil;ek dışı g&ouml;r&uuml;lebilir, ancak biraz dikkat ve d&uuml;ş&uuml;nceyle onun i&ccedil;in akli kanıt ve Kur&rsquo;an ve s&uuml;nnetten nakli bir delil bulunabilir. Bunun i&ccedil;in inan&ccedil;sal meselelerde mezhepsel bağlılıklardan kaynaklanan taassuplardan uzak bir şekilde peygamberler ve imamlar hakkındaki keramet ve erdemleri, onlar hakkında ileri s&uuml;r&uuml;len y&uuml;celtici kavramlar ile karıştırmaktan sakınılmalıdır. Bu esas uyarınca bizi y&uuml;celtmeden uzaklaştıracak şey şu noktaya dikkat etmektir: İmamlar b&uuml;t&uuml;n bu makamlar ile birlikte Allah&rsquo;ın kuluydular ve b&uuml;t&uuml;n bu erdemler, kerametler ve makamlar ilahi izin ve O&rsquo;nun inayeti ile ger&ccedil;ekleşmiştir. Onlar kendi zatlarında Allah&rsquo;a muhta&ccedil; oldukları gibi sıfatlarında da O&rsquo;na muhta&ccedil;tırlar. Onların bir bağımsızlıkları yoktur. Bundan dolayı bu kabiliyetlerin ispat edilmesi tevhit ile hi&ccedil;bir &ccedil;elişki arz etmek, hatta tevhidi vurgular.[31]&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1] Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c. 25, s. 265, Camiu&rsquo;l-Hadis (cd).</p>\r\n\r\n<p>\r\n	[2] Nisa Suresi, 171. ayet.</p>\r\n\r\n<p>\r\n	[3] Gazvini, Zekeriyya bin Muhammed, Ehsenu&rsquo;t Takasim, c. 2, s. 596, Emir Kebir, Tahran, &ccedil;apı evvel, 1373 h.ş.</p>\r\n\r\n<p>\r\n	[4] Zerkuli, Hayru&rsquo;d din El- A&rsquo;lam, c. 3, s. 180, Beyrut, Daru&rsquo;l İlm, &ccedil;apı heştum, 1989 m; İbni Kesir, İsmail bin &Ouml;mer, El- Bidaye ve&rsquo;n Nihaye, c 8, s. 22, Beyrut, Daru&rsquo;l Fikir, 1404 h.k.</p>\r\n\r\n<p>\r\n	[5] Saduk, Muhammed bin Hasan, İlelu&rsquo;ş Şerayi, c. 1, s. 227, İntişaratı Hayderiyye, Necefi Eşref, 1386 h.k.</p>\r\n\r\n<p>\r\n	[6] H&uuml;rr&rsquo;&uuml; Amuli, Muhammed bin Hasan, Vesailu&rsquo;ş Şia, c. 1, s. 181, M&uuml;esseset&uuml; A&rsquo;lul Beyt Li İhyai&rsquo;t Turas, Kum, &ccedil;apı evvel, 1409 h.k.</p>\r\n\r\n<p>\r\n	[7] Keşi, Muhammed bin &Ouml;mer, Ricali Keşi, s. 225, intişaratı danişgahı Meşhed, 1348 h.k.</p>\r\n\r\n<p>\r\n	[8] a.g.e, s. 224, intişaratı danişgahı Meşhed, 1348 h.k.</p>\r\n\r\n<p>\r\n	[9] H&uuml;rr&rsquo;&uuml; Amuli, Muhammed bin Hasan, Vesailu&rsquo;ş Şia, c. 28, s. 348.</p>\r\n\r\n<p>\r\n	[10] Nuri, H&uuml;seyin, M&uuml;stedreku&rsquo;l Vesail, c. 12, s. 315, M&uuml;esseset&uuml; A&rsquo;lul Beyt Li İhyai&rsquo;t Turas, Kum, &ccedil;apı evvel, 1408 h.k.</p>\r\n\r\n<p>\r\n	[11] H&uuml;rr&rsquo;&uuml; Amuli, Muhammed bin Hasan, Vesailu&rsquo;ş Şia, c. 15, s. 124.</p>\r\n\r\n<p>\r\n	[12] İbni Kesir Demeşki, İsmail bin &Ouml;mer, Tefsiri Kur&rsquo;an-i&rsquo;l Azim, c. 1, s. 295, Daru&rsquo;l Kutubu&rsquo;l İlmiye, Menşurat Muhammed Ali Beyzun, Beyrut, &ccedil;apı evvel, 1419 h.k.</p>\r\n\r\n<p>\r\n	[13] Hakki, Bursevi, İsmail, Tefsiri Ruhu&rsquo;l Beyan, c. 3, s. 37, Daru&rsquo;l Fikir, Beyrut.</p>\r\n\r\n<p>\r\n	[14] Tusi, Muhammed bin Hasan, El- Emali li&rsquo;l Tusi, s. 650, İntişaratı Daru&rsquo;s Sakaleyn, Kum, &ccedil;apı evvel, 1414.</p>\r\n\r\n<p>\r\n	[15] Saduk, Muhammed bin Ali, El- Hisal, c. 1, s. 72, İntişaratı Camıayı M&uuml;derrisin Hovzeyi İlmiyyeyi Kum, &ccedil;apı dovvum, 1403 h.k.</p>\r\n\r\n<p>\r\n	[16] Saduk, Muhammed bin Ali, Uyunu Ahbaru&rsquo;r Rıza (a.s), c. 2, s. 203, İntişaratı Cihan, 1378 h.k.</p>\r\n\r\n<p>\r\n	[17] Mukeddermovt, Martin &ndash; Terc&uuml;me Ahmet Aram, Endişehayi Kelamiyi Şeyh Mufit, s. 153.</p>\r\n\r\n<p>\r\n	[18] Hilli, Allame Hasan bin Yusuf, Gavaidu&rsquo;l Ahkam fi Marifeti&rsquo;l Helali ve&rsquo;l Haram, c. 1, s. 192, Defteri İntişaratı İslami vabeste bi camiayı muderrisini hovzeyi İlmiyyeyi Kum, &ccedil;apı evvel, 1413 h.k.</p>\r\n\r\n<p>\r\n	[19] İbrahim Suresi, 11. ayet.</p>\r\n\r\n<p>\r\n	[20] A&rsquo;li İmran Suresi, 59. ayet.</p>\r\n\r\n<p>\r\n	[21] Kehf Suresi, 110. ayet.</p>\r\n\r\n<p>\r\n	[22] H&uuml;rr&rsquo;&uuml; Amuli, Muhammed bin Hasan, Vesailu&rsquo;ş Şia, c. 4, s. 302, M&uuml;essese-i A&rsquo;lu&rsquo;l Beyt li ihyau&rsquo;t Turas, Kum, &ccedil;apı evvel, 1409 h.k.</p>\r\n\r\n<p>\r\n	[23] Kuleyni, Muhammed bin Yakup, El- Kafi, c. 3, s. 323, Daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran, &ccedil;apı &ccedil;aharum, 1365 h.ş.</p>\r\n\r\n<p>\r\n	[24] Ravendi, Kutbu&rsquo;d Din, El- Haraic ve&rsquo;l Cerayih, c. 2, s. 637, M&uuml;essese-i İmam Mehdi (a.c.f), Kum, &ccedil;apı evvel, 1409 h.k.</p>\r\n\r\n<p>\r\n	[25] Şehri Aşub, Muhammed, El- Menakıb, c. 4, s. 219, M&uuml;essese-i İntişaratı Allame &ndash; Kum, 1379 h.k.</p>\r\n\r\n<p>\r\n	[26] Tusi, Muhammed bin Hasan, Emaliyi Tusi, s. 650, İntişaratı Daru&rsquo;s Sakafe, Kum, &ccedil;apı evvel, 1414 h.k.</p>\r\n\r\n<p>\r\n	[27] Saduk, Muhammed bin Ali, Uyunu Ahbaru&rsquo;r Rıza (a.s), c. 1, s. 303, İntişaratı Cihan, 1378 h.k.</p>\r\n\r\n<p>\r\n	[28] Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c. 8, s. 70, M&uuml;essese-i El- Vefa, Beyrut, L&uuml;bnan, 1404 h.k.</p>\r\n\r\n<p>\r\n	[29] Ravendi, Kutbu&rsquo;d Din, El- Haraic ve&rsquo;l Cerayih, c. 2, s. 735, M&uuml;essese-i İmam Mehdi (a.c.f), Kum, &ccedil;apı evvel, 1409 h.k.</p>\r\n\r\n<p>\r\n	[30] Taberani, S&uuml;leyman bin Ahmet, El- Mucemu&rsquo;l Kebir, c. 3, s. 41, 50, 56, 108, Mektebetu&rsquo;l Ulumu ve&rsquo;l Hikem, muvessel, &ccedil;apı dovvum, 1404 h.k. &ndash; Suyuti, Celalu&rsquo;d Din, Eddur&rsquo;ul Mensur fi Tefsiri&rsquo;l Me&rsquo;sur, c. 2, s. 6, Kitaphanei Ayetullah Mer&rsquo;aşi Necefi, Kum, 1402 h.k.</p>\r\n\r\n<p>\r\n	[31] Daha fazla bilgi i&ccedil;in: Turhan, Kasım, Niğerişi irfani, felsefi ve kelami bi şahsiyet ve kıyamı İmam H&uuml;seyin (a.s), &Ccedil;il&ccedil;ırag, &ccedil;apı evvel, 1388 h.ş.</p>\r\n','Diğer ekoller gibi Şia ekol&uuml; de tarih boyunca s&uuml;rekli ifrat ve tefrit eksenli akımların ilgisine muhatap olmuştur. Bu akımlar Gulat, Mukassire ve Nasibiler gibi değişik isimler ile Şiiler ve imamlar i&ccedil;in zorluklar yaratmıştır. Şii imamları bu sapık akımların tehlikelerinden Şiileri korumak i&ccedil;in s&uuml;rekli &ccedil;abalamışlardır. Onlar kendi konumlarını a&ccedil;ıklayarak, işlerde itidal ve orta yolu tavsiye ederek, sapık unsurları dışlayarak ve bu akımlara mensup kişilerin &ccedil;ehresini ve hedeflerini ifşa ederek M&uuml;sl&uuml;manlar ve &ouml;zellikle de kendi takip&ccedil;ileri arasında ger&ccedil;ek Şii inan&ccedil;larını oturtmaya &ccedil;alışmışlardır. Şii &acirc;limleri de imamlar i&ccedil;in keramet ve bir takım &ouml;zellikleri ispat etmekle birlikte y&uuml;celtenleri tekfir etmiş ve onların y&uuml;celtici d&uuml;ş&uuml;ncelerini eleştirmişlerdir.','&nbsp;&Ouml;nderleri y&uuml;celtme meselesi semavi dinlerde sapmanın en &ouml;nemli kaynaklarından olmuştur. Y&uuml;celtmek her zaman b&uuml;y&uuml;k bir kusuru peşinden getirmiştir ve bu kusur dinin temelini viran etmektir; yani Allah&rsquo;a ibadet etmeyi ve tevhidi zedelemektir. Bu nedenle İslam, y&uuml;celtenler hakkında katı bir tutum takınmış ve akait ve fıkıh kitaplarında y&uuml;celtenler k&acirc;firlerin en k&ouml;t&uuml;leri olarak tanıtılmıştır.[1] Dinde y&uuml;celtmek fiili dini ink&acirc;r etmeye eşdeğerdir; zira y&uuml;celtme edebiyatı ink&acirc;r ve dini zedeleme edebiyatından eksik değildir. Bazen dinde y&uuml;celtmede bulunmak bir&ccedil;ok insanın dinden &ccedil;ıkmasına neden olur; zira insanların temiz fıtratı y&uuml;celtmenin kirlilik ve safsatalarını kabullenmez. B&ouml;yle bir durumda bu kirliliklerin reddedilmesi ve ink&acirc;r edilmesiyle birlikte dinin aslı da ret ve ink&acirc;r edilmektedir. &Ouml;rneğin Hıristiyanların Hz. İsa&rsquo;yı&nbsp; (a.s) y&uuml;celtmesi bilge kişilerin ve k&uuml;lt&uuml;rl&uuml; insanların Hıristiyanlık dininden uzaklaşmasına ve risaleti ink&acirc;r etmesine neden olmuştur; zira onlar kendi arı fıtratlarıyla bir beşerin ul&ucirc;hiyetine iman etmenin sa&ccedil;ma olduğunu kavramışlardır. Bu y&uuml;zden onlar ink&acirc;rı bu sa&ccedil;malığa tercih etmiş ve kendilerini zahmete atmamışlardır. Elbette hurafeleri dinin hakikatinden ayırma zahmetine katlananlar da olmuştur. Değişik dinleri incelediğimizde onlardaki bazı y&uuml;celtici d&uuml;ş&uuml;ncelere rastlarız. Kur&rsquo;an-ı Kerim bir yerde bu konuya işaret etmiş ve insanlara y&uuml;celtmeden sakınmaları hususunda tavsiyede bulunmuştur.[2] İslam dini de diğer ilahi dinler gibi bu tehlikeli afete maruz kalmıştır. Aziz Peygamberin vefat etmesinden sonra ilk y&uuml;celtici s&ouml;zler onun hakkında dile getirilmiştir. Değişik d&ouml;nemlerde M&uuml;sl&uuml;manlar arasında bir takım gruplar ortaya &ccedil;ıkmış ve y&uuml;celtici d&uuml;ş&uuml;nceleri tebliğ etmişlerdir. Bu grupların genel &ccedil;abası siyasal ve dinsel &ouml;nderlere ve şahsiyetlere insan&uuml;st&uuml; &ouml;zellik vermek olmuştur. Bu &ccedil;abalar farklı neden ve d&uuml;rt&uuml;lerden kaynaklanmıştır ve ileride &ouml;zetle onlardan bazılarına işaret edeceğiz:\r\n\r\n\r\n	1. Emevi devletinin işbaşına gelmesi ve onların Ehlibeyt&rsquo;e y&ouml;nelik taşıdığı d&uuml;şmanlık ve kin siyasi &ccedil;atışmalar ve dinsel tartışmalar alanında onların desteğiyle bir akımın ortaya &ccedil;ıkmasına neden olmuştur. Bu akım bir taraftan kendi &ouml;nderlerine y&ouml;nelik y&uuml;celtici bir d&uuml;ş&uuml;nce taşımakta[3] ve &ouml;te taraftan da Şii imamları ve &ouml;zellikle Hz. Ali&rsquo;ye (a.s) y&ouml;nelik d&uuml;şmanlık ve lanetleme eylemlerinden ka&ccedil;ınmamıştır. Ehlis&uuml;nnet tarih&ccedil;ilerinin tabiri ile Nasıbiler olarak meşhur olan bu aşırı akım[4], Şiilerin reaksiyon g&ouml;stermesine neden olmuştur. Bu bağlamda bazen imamların dostlarından bazıları aşırılık yolunu tutmuş ve genellikle İslami olmayan d&uuml;ş&uuml;ncelerin etkisinde kalarak imamları savunmada bir takım s&ouml;zler sarf etmiş ve onlar i&ccedil;in insan&uuml;st&uuml; bir konum g&ouml;z &ouml;n&uuml;nde bulundurmuşlardır.\r\n\r\n\r\n	2. İmamların etrafında bulunan bazı fertlerin makam istekleri, bu bireylerin kendileri i&ccedil;in toplumsal bir konum yaratmak gayesiyle imamlar hakkında y&uuml;celtme teşebb&uuml;s&uuml;nde bulunmalarına neden olmuştur; yani onlar imamı tanrı mertebesine y&uuml;kseltmiş ve b&ouml;ylece kendilerini de onun temsilcisi ve el&ccedil;isi olarak ilan etmişlerdir.\r\n\r\n\r\n	3. Y&uuml;ce İslam dini bir&ccedil;ok kanun ve h&uuml;k&uuml;mleri yasalaştırarak sınırsız ve hadsiz &ouml;zg&uuml;rl&uuml;klere ilgi duyan bireyler i&ccedil;in bazı sınırlamalara neden olmuştur. Bu &ouml;zg&uuml;rl&uuml;klere ulaşmak belirtilen kanunlar manzumesinden &ccedil;ıkmayı gerektirmekteydi; bunun i&ccedil;in bazı şahıslar hakkında y&uuml;celtmede bulunmak ve onlara ul&ucirc;hiyet sıfatlarını vermek onlar tarafından şeriatın iptal edilmesi ve kayıtsızlığın gerek&ccedil;elendirilmesine altyapı oluşturmaktaydı.[5] Aynı şekilde dini yanlış savunmak, gelir elde etmek, haddinden fazla sevgi ve aşk duymak, dinde bozgunculuk &ccedil;ıkarmak ve zamanın devletlerinin Şiilik akımına karşı muhalefeti y&uuml;celtmenin meydana gelmesinin nedenleri olarak sayılabilir. Y&uuml;celtenlerin kendi hedeflerine ulaşmak i&ccedil;in kullanmış oldukları y&ouml;ntemlerinden biri, bu doğrultuda hadis uydurmak ve onları imamlara isnat etmek idi.[6] Bu hedef doğrultusunda onlar &ouml;zel y&ouml;ntemlerden faydalanmaktaydı. Bu y&ouml;ntemlerden biri hadis uydurmak ve bir takım komplolar ile onları Şii hadis kitaplarına koymaktı. Bu y&ouml;ntemi kullanan y&uuml;celten şahıslardan biri, İmam Bakır&rsquo;ın (a.s) &ouml;ğrencilerinden olan Mugayre bin Said&rsquo;tir. İmam Sadık (a.s), y&uuml;celtici hadisleri İmam Bakır&rsquo;ın (a.s) sahabelerinin kitaplarına koymaya d&ouml;n&uuml;k bu şahsın yaptığı d&uuml;zenbazlığa işaret ettikten sonra onu lanetlemiş ve kınamıştır.[7] İmam Rıza (a.s) Ebu&rsquo;l Hattab gibi y&uuml;celtici biri tarafından bazı rivayetlerin uydurulduğuna olduğuna işaret etmiştir. İmam (a.s), Ebu&rsquo;l Hattab&rsquo;a lanet ettikten sonra bu t&uuml;r rivayetleri kabul etmemeyi belirtmiştir.[8] Bu t&uuml;r akımların varlığı, imamlara muhalif h&uuml;k&uuml;metler i&ccedil;in iyi bir bahaneydi. Onlar bu t&uuml;r s&ouml;zlere isnatta bulunarak ve Şiileri k&uuml;f&uuml;r ve şirk ile itham ederek imamlara karşı katı tutum takınmayı ve Şiileri baskı altında tutmayı gerek&ccedil;elendiriyorlardı. Temiz imamlar da topluma egemen olan bu durumu idrak ederek Şiileri bu t&uuml;r d&uuml;ş&uuml;nceleri kabul etmekten sakındırmakta, her zaman bu sapık olguyla m&uuml;cadele etmekte ve kınamak, lanet etmek[9]&nbsp; ve uzaklaştırmak[10] gibi değişik y&ouml;ntemler ile Şiiliğin orijinal versiyonunu saptırmaya d&ouml;n&uuml;k bu grubun &ccedil;abalarını akamete uğratmaya &ccedil;alışıyordular. İmamlar ile y&uuml;celtenlerin arasındaki bu m&uuml;cadele, bazen imamlar tarafından y&uuml;celtenlerden bazı şahısların &ouml;ld&uuml;r&uuml;lme emrinin verilmesine kadar varıyordu. Bu hususta İmam Hadi&rsquo;nin (a.s), Fars bin Hatem&rsquo;in &ouml;ld&uuml;r&uuml;lmesine ve onu &ouml;ld&uuml;rene cennet g&uuml;vencesi vermeye d&ouml;n&uuml;k buyruğuna işaret edilebilir.[11] Diğer din ve mezheplerin &ouml;nderlerine y&ouml;nelik de y&uuml;celtici bakışın değişik şekillerde ve farklı nedenlerle dile getirildiğine dikkat etmek gerekir. İkinci halifeye y&ouml;nelik y&uuml;celtici bakış ve Ehlis&uuml;nnet kaynaklarında belirtildiği şekliyle &Ouml;mer&rsquo;in teyit edildiği konuların dile getirilmesi[12] ve onun Hz. Peygamberden (s.a.a) daha &uuml;st&uuml;n olduğunu[13] yansıtan hususlar bu kabildendir.\r\n\r\n\r\n	İmamların Y&uuml;celtenler Hakkındaki G&ouml;r&uuml;ş&uuml;\r\n\r\n\r\n	Eğer Şia&rsquo;nın sahih hadislerini inceleyecek ve Ehlibeyt&rsquo;in bu sapma hakkındaki s&ouml;zleri &uuml;zerinde biraz d&uuml;ş&uuml;necek olursak hi&ccedil; kimsenin Şii imamları kadar sapmayı a&ccedil;ıklamadığını ve bu akım ile m&uuml;cadele etmediğini kavrarız. M&uuml;minlerin &Ouml;nderi (a.s) ş&ouml;yle buyuruyor: Ey Allah&rsquo;ım İsa&rsquo;nın (a.s) Hıristiyanlardan uzak olduğunu belirttiği gibi ben de y&uuml;celtenlerden uzak olduğumu ilan ediyorum. Ey Allah&rsquo;ım onları ebediyete dek zelil kıl ve hi&ccedil;birini başarılı kılma. İmam Sadık (a.s) y&uuml;celtenler ve onların d&uuml;ş&uuml;nce şekli hakkında ş&ouml;yle buyuruyor: Gen&ccedil;lerinizi y&uuml;celtenlerden sakındırınız ki onları bozgunculuğa itmesinler. Ger&ccedil;ekten de y&uuml;celtenler Allah&rsquo;ın en k&ouml;t&uuml; yaratıklarıdır. Onlar Allah&rsquo;ın azametini hafife alır ve Allah&rsquo;ın kullarının rab olduğuna inanırlar.[14] Aynı şekilde ş&ouml;yle buyuruyor: İnsanı imandan &ccedil;ıkaran en k&uuml;&ccedil;&uuml;k şey, insanın y&uuml;celten bir şahsın yanında oturması, onun s&ouml;z&uuml;ne kulak asması ve onu tasdik etmesidir. Sonra ş&ouml;yle buyuruyor: Babam Allah Resul&uuml;&rsquo;nden (s.a.a) ş&ouml;yle nakletmiştir: &Uuml;mmetimden y&uuml;celtenler ve Kaderiyye&rsquo;den ibaret olan iki grup İslam&rsquo;dan nasiplenmemiştir.[15] Bir rivayette İmam Sadık&rsquo;tan (a.s) y&uuml;celtenler ve tefviz ehli hakkında sorulmuş ve kendisi ş&ouml;yle buyurmuştur: Y&uuml;celtenler k&acirc;firdir, tefviz ehli ise m&uuml;şriktir. Her kim onlar ile oturursa veya onlar ile yer ve i&ccedil;erse veyahut onlara kız verir veya onlardan kız alırsa yahut bir kelimeyle onları desteklerse Allah&rsquo;ın, peygamberinin ve Ehlibeyt&rsquo;inin velayetinden &ccedil;ıkar.[16]\r\n\r\n\r\n	Şia &Acirc;limlerinin Y&uuml;celtenler Hakkındaki G&ouml;r&uuml;ş&uuml;\r\n\r\n\r\n	Şia &acirc;limlerinin y&uuml;celtenler hakkındaki d&uuml;ş&uuml;nce ve g&ouml;r&uuml;ş&uuml;n&uuml; anlamak i&ccedil;in Keşi, Necaşi, Allame Hilli ve Gazairi gibi Şii rical kitaplarına bakıp Şii &acirc;limlerinin bu sapık akıma karşı nasıl bir tutum takındığını &ouml;ğrenmek yeterlidir. Şii &acirc;limlerinin en &ouml;nde gelenlerinden sayılan Şeyh Mufit, Saduk&rsquo;un akait kitabına d&uuml;şt&uuml;ğ&uuml; bir şerhte &ldquo;y&uuml;celten&rdquo; ve &ldquo;tefviz&rdquo; kelimelerine değinmiş ve y&uuml;celtmek hakkında ş&ouml;yle demiştir: &ldquo;G&ouml;r&uuml;n&uuml;şte İslam&rsquo;a bağlı olan y&uuml;celtenler m&uuml;minlerin &ouml;nderi ve onun soyundan gelen imamları tanrılık ve peygamberlik makamına &ccedil;ıkarmış ve din ve d&uuml;nyada onların &uuml;st&uuml;nl&uuml;ğ&uuml; hakkında haddi aşan s&ouml;zler s&ouml;ylemişlerdir. B&ouml;yle şahıslar k&acirc;fir ve sapıktırlar. M&uuml;minlerin &Ouml;nderi, onların &ouml;ld&uuml;r&uuml;lmesi ve yakılmasını emretmiş ve imamlar da onların k&acirc;fir olduklarına ve İslam&rsquo;dan &ccedil;ıktıklarına h&uuml;kmetmişlerdir.&rdquo;[17] Şii fakihleri fıkhi ve ameli kitap ve risalelerinde de Harici ve Nasıbilerin yanında y&uuml;celtenlerin temizliği konusuna da değinmiş ve onların necis olduklarına fetva vermişlerdir.[18] Belirtilen hususlara binaen ve dile getirilen bazı rivayetlerden istifade edildiği kadarıyla, imamlara y&ouml;nelik y&uuml;celtici d&uuml;ş&uuml;ncenin ve onlara ul&ucirc;hiyet bahşetmenin eserleri tarih boyunca belirtilen deliller sebebiyle M&uuml;sl&uuml;manlar arasında ve bazı kaynaklarda yer bulmuştur. Elbette i&ccedil;eriği b&ouml;yle olan rivayetler hi&ccedil;bir Şii &acirc;limleri tarafından onaylanmamıştır. Bu y&uuml;zden &acirc;limler, i&ccedil;inde imamların ul&ucirc;hiyetinden bahsedildiği, Kur&rsquo;an&rsquo;ın a&ccedil;ık nassı ve imamlardan nakledilen rivayetler ile &ccedil;elişen bu t&uuml;r rivayetler ile karşılaştıklarında onların sahih olmadığına h&uuml;kmetmiş ve onları nakledenlerin y&uuml;celtici olduklarını belirtmişlerdir.\r\n\r\n\r\n	Kur&rsquo;an Ve Hadislerin Peygamber Ve İmamların Yaratılmış Olduğuna Vurguda Bulunması\r\n\r\n\r\n	Kur&rsquo;an-ı Kerim değişik m&uuml;nasebetler ile peygamberlerin beşer olduğunu hatırlatmış ve bizi onlar hakkında y&uuml;celtmede bulunmaktan sakındırmıştır.[19] Peygamberleri diğer insanlar gibi mahl&ucirc;k[20] ve beşer[21] olarak tanıtmıştır. Hz Peygamber (s.a.a) ve Şii imamları (a.s) da her zaman mahl&ucirc;k olduklarını ve g&uuml;&ccedil;s&uuml;z ve Allah&rsquo;a muhta&ccedil; olduklarını vurgulamışlardır. Hz Peygamber (s.a.a) ş&ouml;yle buyuruyor: Biz Allah&rsquo;ın kulları, yaratıkları ve bağlılarıyız. Onun emrine uyar ve sakındırmasından sakınırız.[22] İmam Sadık (a.s) y&uuml;ce atalarının halini naklederek ş&ouml;yle buyurmaktadır: Geceleri ben babamın yatağını hazırlardım ve gelip istirahat etmesi i&ccedil;in beklerdim. Babam yatağa gelince ben kalkar ve yatağıma giderdim. Bir gece benim bekleyişim uzun s&uuml;rd&uuml;. Istırap i&ccedil;erisinde mescide gittim ve mescitte kimseyi g&ouml;rmedim. O vakitte herkes istirahata &ccedil;ekilmişti. Aniden ben babamı bir k&ouml;şede secde ettiğini ve i&ccedil;ten bir şekilde ş&ouml;yle dediğini g&ouml;rd&uuml;m: Sen temiz ve mukaddessin Ey Allah&rsquo;ım. Sen benim hak rabbimsin. Senin toprak kapına kapandım ey Mevlam. Ey rabbim benim itaatim na&ccedil;iz ve azdır. Sen benim sevabımı arttır. Ey Allah&rsquo;ım kullarını topraktan kaldıracağın kıyamet g&uuml;n&uuml; beni cehennem azabından koru. Ey Allah&rsquo;ım benim ile barış ki sen barışan ve şefkatlisin.&rdquo;[23] Aynı şekilde İmam Sadık (a.s) kendisinin ul&ucirc;hiyet makamı taşıdığını sanan bir şahsa cevap verirken ş&ouml;yle buyurmuştur: Biz Allah&rsquo;ın kulları olup O&rsquo;na ibadet etmek i&ccedil;in yaratıldık.[24] Veya ş&ouml;yle buyurmuştur: Allah&rsquo;a yemin ederim ki biz yaratılmış kullarız, bizim ibadet ettiğimiz bir tanrı vardır ve eğer ona tapmazsak bizi azaplandıracaktır.[25]\r\n\r\n\r\n	İmamların Makamı Hakkında Taksirde Bulunmak\r\n\r\n\r\n	Şu ana dek belirtilenler, imamlar hakkında y&uuml;celtmede bulunmayı ve de imamlar ve Şii &acirc;limlerinin bakışında bu d&uuml;ş&uuml;nceyi reddetmek ile ilgiliydi. Lakin imamların konum ve yeri bağlamında taksir diye meşhur olan başka bir g&ouml;r&uuml;ş de mevcuttur. Bu d&uuml;ş&uuml;nceye mensup kimselere de Mukassire denmektedir. Bu bakışta y&uuml;celtenlerin aksine imamların konum ve yeri aşağıya &ccedil;ekilmiş ve onlar normal insanların derecesi ve mertebesinde değerlendirilmiştir. İmamlar ve Şii &acirc;limleri bu g&ouml;r&uuml;şe de karşı &ccedil;ıkmış, lakin y&uuml;celtenlerin g&ouml;r&uuml;ş&uuml;n&uuml;n tehlikesinin daha fazla olduğunu belirtmişlerdir.[26] Ger&ccedil;ekte imamların muhalifleri, bu iki y&ouml;ntemden yani imamlar hakkında y&uuml;celtmede ve taksirde bulunmaktan ve aynı şekilde onların d&uuml;şmanlarını kınamak hakkında bir takım rivayetler uydurmakla Şiiliğin ve imamların asıl &ccedil;ehresini zedelemeye &ccedil;alışmışlardır.[27]\r\n\r\n\r\n	İmamların Konumuna Dair Şia&rsquo;nın Otantik G&ouml;r&uuml;ş&uuml;\r\n\r\n\r\n	Temiz imamlar her zaman takip&ccedil;ilerini değişik meselelerde ve &ouml;zellikle bu hususta orta yola &ccedil;ağırmışlardır.[28] Bazı rivayetlerde imamların konumu ve faziletlerine nasıl bakılacağı meselesi dile getirilmiştir.[29] Şii &acirc;limleri de akli ve nakli deliller esasınca peygamberler ve imamlar i&ccedil;in bir takım &ouml;zellikler olduğunu ispat etmiştir. Bu &ouml;zelliklerin her biri bu bireylerin yer ve makamlarının gereğidir; &ouml;rneğin peygamber ve imamların masum oluşu veya onların led&uuml;nni ilim taşıdığı Kur&rsquo;an ve rivayet tarafından onaylanmış ve aynı şekilde akıl tarafından da kabul edilmiştir. Şii &acirc;limlerinin bakışında imamlar diğer insanlardan &uuml;st&uuml;n olup keramet ve &uuml;st&uuml;nl&uuml;k taşırlar. Bu kerametlerin bir kısmı Şii hadis metinlerinde belirtilmiştir. Ehlis&uuml;nnet kaynakları da bu faziletleri zikretmiştir; Hz Peygamber&rsquo;in (s.a.a) Hz Ali (a.s) ve Ehlibeyt (a.s) i&ccedil;in dile getirdiği faziletler bu kabildendir.[30] Y&uuml;celtmek konusunda d&uuml;ş&uuml;n&uuml;lmesi gereken nokta şudur: Y&uuml;celtici inan&ccedil;lar ile onun dışındaki inan&ccedil;lar arasında bir sınır konulmalıdır; yani kulağımıza gelen ve bazen idrak edemediğimiz veya bizim d&uuml;ş&uuml;nce şeklimiz ile uyuşmayan her şeyi y&uuml;celtmek olarak değerlendirmemeliyiz. Bir&ccedil;ok kerametler ilk bakışta ve &ouml;rfsel olarak ger&ccedil;ek dışı g&ouml;r&uuml;lebilir, ancak biraz dikkat ve d&uuml;ş&uuml;nceyle onun i&ccedil;in akli kanıt ve Kur&rsquo;an ve s&uuml;nnetten nakli bir delil bulunabilir. Bunun i&ccedil;in inan&ccedil;sal meselelerde mezhepsel bağlılıklardan kaynaklanan taassuplardan uzak bir şekilde peygamberler ve imamlar hakkındaki keramet ve erdemleri, onlar hakkında ileri s&uuml;r&uuml;len y&uuml;celtici kavramlar ile karıştırmaktan sakınılmalıdır. Bu esas uyarınca bizi y&uuml;celtmeden uzaklaştıracak şey şu noktaya dikkat etmektir: İmamlar b&uuml;t&uuml;n bu makamlar ile birlikte Allah&rsquo;ın kuluydular ve b&uuml;t&uuml;n bu erdemler, kerametler ve makamlar ilahi izin ve O&rsquo;nun inayeti ile ger&ccedil;ekleşmiştir. Onlar kendi zatlarında Allah&rsquo;a muhta&ccedil; oldukları gibi sıfatlarında da O&rsquo;na muhta&ccedil;tırlar. Onların bir bağımsızlıkları yoktur. Bundan dolayı bu kabiliyetlerin ispat edilmesi tevhit ile hi&ccedil;bir &ccedil;elişki arz etmek, hatta tevhidi vurgular.[31]&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1] Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c. 25, s. 265, Camiu&rsquo;l-Hadis (cd).\r\n\r\n\r\n	[2] Nisa Suresi, 171. ayet.\r\n\r\n\r\n	[3] Gazvini, Zekeriyya bin Muhammed, Ehsenu&rsquo;t Takasim, c. 2, s. 596, Emir Kebir, Tahran, &ccedil;apı evvel, 1373 h.ş.\r\n\r\n\r\n	[4] Zerkuli, Hayru&rsquo;d din El- A&rsquo;lam, c. 3, s. 180, Beyrut, Daru&rsquo;l İlm, &ccedil;apı heştum, 1989 m; İbni Kesir, İsmail bin &Ouml;mer, El- Bidaye ve&rsquo;n Nihaye, c 8, s. 22, Beyrut, Daru&rsquo;l Fikir, 1404 h.k.\r\n\r\n\r\n	[5] Saduk, Muhammed bin Hasan, İlelu&rsquo;ş Şerayi, c. 1, s. 227, İntişaratı Hayderiyye, Necefi Eşref, 1386 h.k.\r\n\r\n\r\n	[6] H&uuml;rr&rsquo;&uuml; Amuli, Muhammed bin Hasan, Vesailu&rsquo;ş Şia, c. 1, s. 181, M&uuml;esseset&uuml; A&rsquo;lul Beyt Li İhyai&rsquo;t Turas, Kum, &ccedil;apı evvel, 1409 h.k.\r\n\r\n\r\n	[7] Keşi, Muhammed bin &Ouml;mer, Ricali Keşi, s. 225, intişaratı danişgahı Meşhed, 1348 h.k.\r\n\r\n\r\n	[8] a.g.e, s. 224, intişaratı danişgahı Meşhed, 1348 h.k.\r\n\r\n\r\n	[9] H&uuml;rr&rsquo;&uuml; Amuli, Muhammed bin Hasan, Vesailu&rsquo;ş Şia, c. 28, s. 348.\r\n\r\n\r\n	[10] Nuri, H&uuml;seyin, M&uuml;stedreku&rsquo;l Vesail, c. 12, s. 315, M&uuml;esseset&uuml; A&rsquo;lul Beyt Li İhyai&rsquo;t Turas, Kum, &ccedil;apı evvel, 1408 h.k.\r\n\r\n\r\n	[11] H&uuml;rr&rsquo;&uuml; Amuli, Muhammed bin Hasan, Vesailu&rsquo;ş Şia, c. 15, s. 124.\r\n\r\n\r\n	[12] İbni Kesir Demeşki, İsmail bin &Ouml;mer, Tefsiri Kur&rsquo;an-i&rsquo;l Azim, c. 1, s. 295, Daru&rsquo;l Kutubu&rsquo;l İlmiye, Menşurat Muhammed Ali Beyzun, Beyrut, &ccedil;apı evvel, 1419 h.k.\r\n\r\n\r\n	[13] Hakki, Bursevi, İsmail, Tefsiri Ruhu&rsquo;l Beyan, c. 3, s. 37, Daru&rsquo;l Fikir, Beyrut.\r\n\r\n\r\n	[14] Tusi, Muhammed bin Hasan, El- Emali li&rsquo;l Tusi, s. 650, İntişaratı Daru&rsquo;s Sakaleyn, Kum, &ccedil;apı evvel, 1414.\r\n\r\n\r\n	[15] Saduk, Muhammed bin Ali, El- Hisal, c. 1, s. 72, İntişaratı Camıayı M&uuml;derrisin Hovzeyi İlmiyyeyi Kum, &ccedil;apı dovvum, 1403 h.k.\r\n\r\n\r\n	[16] Saduk, Muhammed bin Ali, Uyunu Ahbaru&rsquo;r Rıza (a.s), c. 2, s. 203, İntişaratı Cihan, 1378 h.k.\r\n\r\n\r\n	[17] Mukeddermovt, Martin &ndash; Terc&uuml;me Ahmet Aram, Endişehayi Kelamiyi Şeyh Mufit, s. 153.\r\n\r\n\r\n	[18] Hilli, Allame Hasan bin Yusuf, Gavaidu&rsquo;l Ahkam fi Marifeti&rsquo;l Helali ve&rsquo;l Haram, c. 1, s. 192, Defteri İntişaratı İslami vabeste bi camiayı muderrisini hovzeyi İlmiyyeyi Kum, &ccedil;apı evvel, 1413 h.k.\r\n\r\n\r\n	[19] İbrahim Suresi, 11. ayet.\r\n\r\n\r\n	[20] A&rsquo;li İmran Suresi, 59. ayet.\r\n\r\n\r\n	[21] Kehf Suresi, 110. ayet.\r\n\r\n\r\n	[22] H&uuml;rr&rsquo;&uuml; Amuli, Muhammed bin Hasan, Vesailu&rsquo;ş Şia, c. 4, s. 302, M&uuml;essese-i A&rsquo;lu&rsquo;l Beyt li ihyau&rsquo;t Turas, Kum, &ccedil;apı evvel, 1409 h.k.\r\n\r\n\r\n	[23] Kuleyni, Muhammed bin Yakup, El- Kafi, c. 3, s. 323, Daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran, &ccedil;apı &ccedil;aharum, 1365 h.ş.\r\n\r\n\r\n	[24] Ravendi, Kutbu&rsquo;d Din, El- Haraic ve&rsquo;l Cerayih, c. 2, s. 637, M&uuml;essese-i İmam Mehdi (a.c.f), Kum, &ccedil;apı evvel, 1409 h.k.\r\n\r\n\r\n	[25] Şehri Aşub, Muhammed, El- Menakıb, c. 4, s. 219, M&uuml;essese-i İntişaratı Allame &ndash; Kum, 1379 h.k.\r\n\r\n\r\n	[26] Tusi, Muhammed bin Hasan, Emaliyi Tusi, s. 650, İntişaratı Daru&rsquo;s Sakafe, Kum, &ccedil;apı evvel, 1414 h.k.\r\n\r\n\r\n	[27] Saduk, Muhammed bin Ali, Uyunu Ahbaru&rsquo;r Rıza (a.s), c. 1, s. 303, İntişaratı Cihan, 1378 h.k.\r\n\r\n\r\n	[28] Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c. 8, s. 70, M&uuml;essese-i El- Vefa, Beyrut, L&uuml;bnan, 1404 h.k.\r\n\r\n\r\n	[29] Ravendi, Kutbu&rsquo;d Din, El- Haraic ve&rsquo;l Cerayih, c. 2, s. 735, M&uuml;essese-i İmam Mehdi (a.c.f), Kum, &ccedil;apı evvel, 1409 h.k.\r\n\r\n\r\n	[30] Taberani, S&uuml;leyman bin Ahmet, El- Mucemu&rsquo;l Kebir, c. 3, s. 41, 50, 56, 108, Mektebetu&rsquo;l Ulumu ve&rsquo;l Hikem, muvessel, &ccedil;apı dovvum, 1404 h.k. &ndash; Suyuti, Celalu&rsquo;d Din, Eddur&rsquo;ul Mensur fi Tefsiri&rsquo;l Me&rsquo;sur, c. 2, s. 6, Kitaphanei Ayetullah Mer&rsquo;aşi Necefi, Kum, 1402 h.k.\r\n\r\n\r\n	[31] Daha fazla bilgi i&ccedil;in: Turhan, Kasım, Niğerişi irfani, felsefi ve kelami bi şahsiyet ve kıyamı İmam H&uuml;seyin (a.s), &Ccedil;il&ccedil;ırag, &ccedil;apı evvel, 1388 h.ş.'),(121,'tr137','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align:justify\">\r\n		Kur&rsquo;an &ouml;ğretileri ve Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) tavsiyelerinden alınmış Peygamber ve ailesinin sevgisi, Şia inancının en &ouml;nemli usullerindendir ve hi&ccedil;bir Şii bunda kuşku duymaz. Bu bağlamda biz kıyamet g&uuml;n&uuml;nde namaz, oru&ccedil; ve zek&acirc;t gibi hususlar hakkında sorulduğu gibi velayet ve Ehlibeyt&rsquo;in sevgisi hakkında da sorulacağına inanırız. Hatta bu konu kıyamet g&uuml;n&uuml;ndeki en &ouml;nemli sorudur; zira Kur&rsquo;an&rsquo;ın a&ccedil;ık&ccedil;a belirttiği &uuml;zere b&ouml;yle bir sevgi, Hz. Peygamberin (s.a.a) &uuml;stlenmiş olduğu el&ccedil;ilik zahmetleri karşısında M&uuml;sl&uuml;manlardan istemiş olduğu tek şeydir. Elbette Ehlibeyt&rsquo;i seven bir şahıs imk&acirc;n &ouml;l&ccedil;&uuml;s&uuml;nde g&uuml;nahlardan uzak durmaya, iyi davranışıyla kendini Rabbine yaklaştırmaya ve davranışlarını &ouml;nderlerinin davranışı doğrultusunda tanzim etmeye &ccedil;alışmalıdır. B&ouml;yle bir birey gafletten kaynaklanan g&uuml;nahlarının da Ehlibeyt sevgisi ve onların şefaati sayesinde Allah tarafından bağışlanacağını &uuml;mit edebilir. &nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Uyun-u Ahbarı&rsquo;r-Rıza kitabının nakli ile Biharu&rsquo;l-Envar kitabında yer alan belirttiğiniz hadisin metni şudur: Hz. Peygamber (s.a.a) ş&ouml;yle buyurmuştur: Sorulacak ilk şey, biz Ehlibeyt&rsquo;in dostluğudur.[1] Bu hususta aşağıda &ouml;zet olarak belirtilmiş noktaları okumanızı ve son neticeye dikkat etmenizi tavsiye ederiz:</p>\r\n\r\n<p>\r\n	1. Kur&rsquo;an-ı Kerim&rsquo;de yer alan bir ayet esasınca Hz. Peygamber (s.a.a), Ehlibeyt&rsquo;i sevme dışında kendi g&ouml;revi i&ccedil;in başka bir karşılık istememiştir: İşte bu, Allah&rsquo;ın inanıp salih ameller işleyen kullarına m&uuml;jdelediği şeydir. De ki: &ldquo;Ben buna (yaptığım tebliğ g&ouml;revine) karşılık sizden, akrabalıktan doğan sevgiden başka bir &uuml;cret istemiyorum.&rdquo; Kim g&uuml;zel bir iş yaparsa, onun iyiliğini artırırız. Ş&uuml;phesiz Allah, &ccedil;ok bağışlayandır, ş&uuml;kr&uuml;n karşılığını verendir.[2] Şiilerin ekseriyeti bu ayeti Ehlibeyt&rsquo;i sevmek olarak tefsir etmiş ve Ehlis&uuml;nnetin bir&ccedil;ok hadislerinde de b&ouml;yle bir tefsire işaret edilmiştir; &ouml;rneğin İbn. Abbas ş&ouml;yle nakletmektedir: Bu ayet nazil olduktan sonra Hz. Peygamberin (s.a.a) sahabeleri ey Allah&rsquo;ın Resul&uuml; Allah&rsquo;ın sevilmesini emrettiği şahıslar kimlerdir diye sordu ve Hz. Peygamber (s.a.a) Fatıma (s.a) ve evlatlarıdır diye buyurdu.[3] Bu bağlamda Ehlibeyt&rsquo;in velayet ve sevgisi Şii&rsquo;lerin inan&ccedil;sal bir r&uuml;kn&uuml; sayılmakta ve onlar bu davranışları ile Hz. Peygamberin (s.a.a) isteğine olumlu yanıt vermektedirler.</p>\r\n\r\n<p>\r\n	2. Allah, Peygamber ve Ehlibeyt dostluğu sadece dil ile olmamalı, bu onların emirlerine uymayı da peşinden getirmelidir. Y&uuml;ce Allah Hz. Peygambere ş&ouml;yle buyurmaktadır: De ki: &ldquo;Eğer Allah&rsquo;ı seviyorsanız bana uyun ki, Allah da sizi sevsin ve g&uuml;nahlarınızı bağışlasın. &Ccedil;&uuml;nk&uuml; Allah &ccedil;ok bağışlayandır, &ccedil;ok merhamet edendir.&rdquo;[4]&nbsp; Bu ayetler esasınca sevgi itaat etmeyi gerektirir ve bu ikisi de g&uuml;nahların bağışlanmasına neden olur.</p>\r\n\r\n<p>\r\n	3. İmam Sadık (a.s) bu konuda ş&ouml;yle buyurmaktadır: &ldquo;Kıyamet g&uuml;n&uuml; sorulacak ilk sorular şunlardır: Farz namazlar, farz zek&acirc;tlar, farz oru&ccedil;lar, farz ha&ccedil; ve biz Ehlibeyt&rsquo;in velayeti.&rdquo;[5] Bu rivayet ve benzerleri iki &ouml;nemli unsur olan &ldquo;velayet&rdquo; ve &ldquo;salih amel&rdquo; arasındaki bir t&uuml;r gereklilik ve birlikteliği g&ouml;sterir ve bunun a&ccedil;ıklaması şudur:</p>\r\n\r\n<p>\r\n	3-1. Hz. Peygamberin (s.a.a) makam ve konumunu tanıyan ve hem Kur&rsquo;an&rsquo;da ve hem de Allah Resul&uuml;&rsquo;n&uuml;n tavsiyelerinde Ehlibeyt sevgisinin gerekliliğini bilen şahıslar, b&uuml;t&uuml;n bunlara rağmen bu y&uuml;ce aileye y&ouml;nelik kin ve haset taşırlarsa ve kalpleri Ehlibeyt sevgisinden yoksun olursa, onların zahirde iyi olan amelleri de kabul edilmez. Zira b&ouml;yle ameller temiz bir niyetten t&uuml;remez.</p>\r\n\r\n<p>\r\n	3-2. &Ouml;te taraftan zahirde kendini Ehlibeyt&rsquo;i sevenler olarak tanıtanlar, lakin pratikte onların tavsiye ve buyruklarından y&uuml;z &ccedil;evirenler Ehlibeyt&rsquo;in ger&ccedil;ek sevenleri değildirler; zira işaret edildiği gibi sevgi ardından itaati getirir.</p>\r\n\r\n<p>\r\n	3-3. Sorunuza konu olan mevcut rivayette Ehlibeyt sevgisi kıyamette sorulacak ilk konu olarak belirtilmiştir, lakin diğer rivayetleri de g&ouml;z &ouml;n&uuml;nde bulundurarak bunun diğer amellerin &ouml;nemsiz olduğu manasına gelmediği belirtilmelidir. Bilakis İmam Sadık&rsquo;tan (a.s) nakledilen rivayette de a&ccedil;ık&ccedil;a belirtildiği gibi velayet ve sevgiye ek olarak namaz, oru&ccedil;, zek&acirc;t ve hac da kıyametteki ilk sorulardandır. Hem bu rivayette ve hem de sorunuza konu olan rivayette &ldquo;kuldan sorulacak ilk soru&rdquo; tabirinden istifade edilmesi enteresandır. Cevap bağlamında son netice şudur: Kıyamet g&uuml;n&uuml;nde velayet ve Ehlibeyt sevgisi namaz, oru&ccedil; ve zek&acirc;t gibi diğer şer&rsquo;i &ouml;nemli farzların yanında ve hatta onlardan daha y&uuml;ksek bir derecede sorulacaktır ve bu konu Kur&rsquo;an ve s&uuml;nnet &ouml;ğretilerine aykırı değildir ve biz Şiiler bunu dile getirmekten hi&ccedil;bir kuşku ve kaygı duymamaktayız.</p>\r\n\r\n<p>\r\n	&nbsp;------------------</p>\r\n\r\n<p>\r\n	[1] Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c. 27, s. 79, hadis 18, M&uuml;essese-i El- Vefa, Beyrut, 1404 h.k.</p>\r\n\r\n<p>\r\n	[2] Şura Suresi, 23. ayet.</p>\r\n\r\n<p>\r\n	[3] İbni ebi Hatem, Tefsiri&rsquo;l Kur&rsquo;an-i&rsquo;l Azim, s. 10, s. 3277, hadis 18477, Mekteberi Nizarı Mustafa El- Baz, Arabistan-ı Suudi, Mekke&rsquo;t&uuml;&rsquo;l M&uuml;kerreme, 1419 h.k.</p>\r\n\r\n<p>\r\n	[4] A&rsquo;li İmran Suresi, 31. ayet: &quot;قُلْ إِنْ کُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونی&rlm; یُحْبِبْکُمُ اللَّهُ وَ یَغْفِرْ لَکُمْ ذُنُوبَکُمْ وَ اللَّهُ غَفُورٌ رَحیم&quot;.</p>\r\n\r\n<p>\r\n	[5] H&uuml;rr&rsquo;&uuml; Amuli, Muhammed bin El- Hasan, Vesailu&rsquo;ş Şia, c. 4, s. 124, hadis 4688, M&uuml;essese-i A&rsquo;lu&rsquo;l Beyt, Kum, 1409 h.k.</p>\r\n','Kur&rsquo;an &ouml;ğretileri ve Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) tavsiyelerinden alınmış Peygamber ve ailesinin sevgisi, Şia inancının en &ouml;nemli usullerindendir ve hi&ccedil;bir Şii bunda kuşku duymaz. Bu bağlamda biz kıyamet g&uuml;n&uuml;nde namaz, oru&ccedil; ve zek&acirc;t gibi hususlar hakkında sorulduğu gibi velayet ve Ehlibeyt&rsquo;in sevgisi hakkında da sorulacağına inanırız. Hatta bu konu kıyamet g&uuml;n&uuml;ndeki en &ouml;nemli sorudur; zira Kur&rsquo;an&rsquo;ın a&ccedil;ık&ccedil;a belirttiği &uuml;zere b&ouml;yle bir sevgi, Hz. Peygamberin (s.a.a) &uuml;stlenmiş olduğu el&ccedil;ilik zahmetleri karşısında M&uuml;sl&uuml;manlardan istemiş olduğu tek şeydir. Elbette Ehlibeyt&rsquo;i seven bir şahıs imk&acirc;n &ouml;l&ccedil;&uuml;s&uuml;nde g&uuml;nahlardan uzak durmaya, iyi davranışıyla kendini Rabbine yaklaştırmaya ve davranışlarını &ouml;nderlerinin davranışı doğrultusunda tanzim etmeye &ccedil;alışmalıdır. B&ouml;yle bir birey gafletten kaynaklanan g&uuml;nahlarının da Ehlibeyt sevgisi ve onların şefaati sayesinde Allah tarafından bağışlanacağını &uuml;mit edebilir. &nbsp;','&nbsp;Uyun-u Ahbarı&rsquo;r-Rıza kitabının nakli ile Biharu&rsquo;l-Envar kitabında yer alan belirttiğiniz hadisin metni şudur: Hz. Peygamber (s.a.a) ş&ouml;yle buyurmuştur: Sorulacak ilk şey, biz Ehlibeyt&rsquo;in dostluğudur.[1] Bu hususta aşağıda &ouml;zet olarak belirtilmiş noktaları okumanızı ve son neticeye dikkat etmenizi tavsiye ederiz:\r\n\r\n\r\n	1. Kur&rsquo;an-ı Kerim&rsquo;de yer alan bir ayet esasınca Hz. Peygamber (s.a.a), Ehlibeyt&rsquo;i sevme dışında kendi g&ouml;revi i&ccedil;in başka bir karşılık istememiştir: İşte bu, Allah&rsquo;ın inanıp salih ameller işleyen kullarına m&uuml;jdelediği şeydir. De ki: &ldquo;Ben buna (yaptığım tebliğ g&ouml;revine) karşılık sizden, akrabalıktan doğan sevgiden başka bir &uuml;cret istemiyorum.&rdquo; Kim g&uuml;zel bir iş yaparsa, onun iyiliğini artırırız. Ş&uuml;phesiz Allah, &ccedil;ok bağışlayandır, ş&uuml;kr&uuml;n karşılığını verendir.[2] Şiilerin ekseriyeti bu ayeti Ehlibeyt&rsquo;i sevmek olarak tefsir etmiş ve Ehlis&uuml;nnetin bir&ccedil;ok hadislerinde de b&ouml;yle bir tefsire işaret edilmiştir; &ouml;rneğin İbn. Abbas ş&ouml;yle nakletmektedir: Bu ayet nazil olduktan sonra Hz. Peygamberin (s.a.a) sahabeleri ey Allah&rsquo;ın Resul&uuml; Allah&rsquo;ın sevilmesini emrettiği şahıslar kimlerdir diye sordu ve Hz. Peygamber (s.a.a) Fatıma (s.a) ve evlatlarıdır diye buyurdu.[3] Bu bağlamda Ehlibeyt&rsquo;in velayet ve sevgisi Şii&rsquo;lerin inan&ccedil;sal bir r&uuml;kn&uuml; sayılmakta ve onlar bu davranışları ile Hz. Peygamberin (s.a.a) isteğine olumlu yanıt vermektedirler.\r\n\r\n\r\n	2. Allah, Peygamber ve Ehlibeyt dostluğu sadece dil ile olmamalı, bu onların emirlerine uymayı da peşinden getirmelidir. Y&uuml;ce Allah Hz. Peygambere ş&ouml;yle buyurmaktadır: De ki: &ldquo;Eğer Allah&rsquo;ı seviyorsanız bana uyun ki, Allah da sizi sevsin ve g&uuml;nahlarınızı bağışlasın. &Ccedil;&uuml;nk&uuml; Allah &ccedil;ok bağışlayandır, &ccedil;ok merhamet edendir.&rdquo;[4]&nbsp; Bu ayetler esasınca sevgi itaat etmeyi gerektirir ve bu ikisi de g&uuml;nahların bağışlanmasına neden olur.\r\n\r\n\r\n	3. İmam Sadık (a.s) bu konuda ş&ouml;yle buyurmaktadır: &ldquo;Kıyamet g&uuml;n&uuml; sorulacak ilk sorular şunlardır: Farz namazlar, farz zek&acirc;tlar, farz oru&ccedil;lar, farz ha&ccedil; ve biz Ehlibeyt&rsquo;in velayeti.&rdquo;[5] Bu rivayet ve benzerleri iki &ouml;nemli unsur olan &ldquo;velayet&rdquo; ve &ldquo;salih amel&rdquo; arasındaki bir t&uuml;r gereklilik ve birlikteliği g&ouml;sterir ve bunun a&ccedil;ıklaması şudur:\r\n\r\n\r\n	3-1. Hz. Peygamberin (s.a.a) makam ve konumunu tanıyan ve hem Kur&rsquo;an&rsquo;da ve hem de Allah Resul&uuml;&rsquo;n&uuml;n tavsiyelerinde Ehlibeyt sevgisinin gerekliliğini bilen şahıslar, b&uuml;t&uuml;n bunlara rağmen bu y&uuml;ce aileye y&ouml;nelik kin ve haset taşırlarsa ve kalpleri Ehlibeyt sevgisinden yoksun olursa, onların zahirde iyi olan amelleri de kabul edilmez. Zira b&ouml;yle ameller temiz bir niyetten t&uuml;remez.\r\n\r\n\r\n	3-2. &Ouml;te taraftan zahirde kendini Ehlibeyt&rsquo;i sevenler olarak tanıtanlar, lakin pratikte onların tavsiye ve buyruklarından y&uuml;z &ccedil;evirenler Ehlibeyt&rsquo;in ger&ccedil;ek sevenleri değildirler; zira işaret edildiği gibi sevgi ardından itaati getirir.\r\n\r\n\r\n	3-3. Sorunuza konu olan mevcut rivayette Ehlibeyt sevgisi kıyamette sorulacak ilk konu olarak belirtilmiştir, lakin diğer rivayetleri de g&ouml;z &ouml;n&uuml;nde bulundurarak bunun diğer amellerin &ouml;nemsiz olduğu manasına gelmediği belirtilmelidir. Bilakis İmam Sadık&rsquo;tan (a.s) nakledilen rivayette de a&ccedil;ık&ccedil;a belirtildiği gibi velayet ve sevgiye ek olarak namaz, oru&ccedil;, zek&acirc;t ve hac da kıyametteki ilk sorulardandır. Hem bu rivayette ve hem de sorunuza konu olan rivayette &ldquo;kuldan sorulacak ilk soru&rdquo; tabirinden istifade edilmesi enteresandır. Cevap bağlamında son netice şudur: Kıyamet g&uuml;n&uuml;nde velayet ve Ehlibeyt sevgisi namaz, oru&ccedil; ve zek&acirc;t gibi diğer şer&rsquo;i &ouml;nemli farzların yanında ve hatta onlardan daha y&uuml;ksek bir derecede sorulacaktır ve bu konu Kur&rsquo;an ve s&uuml;nnet &ouml;ğretilerine aykırı değildir ve biz Şiiler bunu dile getirmekten hi&ccedil;bir kuşku ve kaygı duymamaktayız.\r\n\r\n\r\n	&nbsp;------------------\r\n\r\n\r\n	[1] Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c. 27, s. 79, hadis 18, M&uuml;essese-i El- Vefa, Beyrut, 1404 h.k.\r\n\r\n\r\n	[2] Şura Suresi, 23. ayet.\r\n\r\n\r\n	[3] İbni ebi Hatem, Tefsiri&rsquo;l Kur&rsquo;an-i&rsquo;l Azim, s. 10, s. 3277, hadis 18477, Mekteberi Nizarı Mustafa El- Baz, Arabistan-ı Suudi, Mekke&rsquo;t&uuml;&rsquo;l M&uuml;kerreme, 1419 h.k.\r\n\r\n\r\n	[4] A&rsquo;li İmran Suresi, 31. ayet: &quot;قُلْ إِنْ کُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونی&rlm; یُحْبِبْکُمُ اللَّهُ وَ یَغْفِرْ لَکُمْ ذُنُوبَکُمْ وَ اللَّهُ غَفُورٌ رَحیم&quot;.\r\n\r\n\r\n	[5] H&uuml;rr&rsquo;&uuml; Amuli, Muhammed bin El- Hasan, Vesailu&rsquo;ş Şia, c. 4, s. 124, hadis 4688, M&uuml;essese-i A&rsquo;lu&rsquo;l Beyt, Kum, 1409 h.k.'),(122,'tr136','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align:justify\">\r\n		Belirtilen rivayet evvela senet ve metin a&ccedil;ısında zayıftır ve delil teşkil etmeyen m&uuml;rsel rivayetlerden sayılmaktadır; zira Ayyaşi ile Ebu Basir arasındaki senet ve vasıta belli değildir. Eğer bazı m&uuml;rsel rivayetlerin kabul edildiği s&ouml;ylenirse, Ayyaşi senetsiz m&uuml;rsel rivayetleri delil teşkil edecek şahıslardan değildir. İkincisi rivayette &Ouml;mer b. Hattab&rsquo;ın k&uuml;fr&uuml; belirtilmemiştir. Lakin bu rivayetin muteber olmaması, Şiilerin ikinci halifenin t&uuml;m işlerini kabul ettiğine delil teşkil etmez. O, bir&ccedil;ok konuda Şia ve Ehlis&uuml;nnet &rsquo;in kitaplarındaki kesin deliller &uuml;zere hata ve yanlışa bulaşmıştır. Onun davranışları, Hz. Peygamberin (s.a.a) değişik konularda ve bu c&uuml;mleden olmak &uuml;zere Hz. Ali (a.s) ve Hz. Fatıma Zehra (s.a) hakkında buyurduğu hususlarda aksi y&ouml;nde olmuştur. Ayrıca hadis ve dinsel kitaplarda salt bir takım rivayetleri g&ouml;rmenin ilgili mezhebin s&ouml;z konusu rivayetin muhtevasına inandığının g&ouml;stergesi sayılmayacağı hatırlatılmalıdır.&nbsp;</p>\r\n</div>\r\n','<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Bu rivayet, sorudan belirtilen şekliyle (isim belirtilmeden) nakledilmiştir.[1]Ayyaşi tefsirinde bu hususta nakledilen rivayet senet, metin ve delalet a&ccedil;ısından incelenmeli ve b&ouml;yle bir şeyin Şia mezhebinin kesin ve kati inan&ccedil;larından olup olmadığı aydınlanmalıdır.</p>\r\n\r\n<p>\r\n	Rivayetin Senedi:</p>\r\n\r\n<p>\r\n	Ayyaşi hi&ccedil;bir vasıta olmaksızın bu rivayeti Ebu Basir&rsquo;den nakletmiştir ve Ebu Basir ile Ayyaşi arasındaki raviler belli değildir; bu y&uuml;zden bu rivayet m&uuml;rseldir ve herhangi bir şahıs hakkındaki m&uuml;rsel rivayet delil sayılmaz. Şia&rsquo;nın meşhur &acirc;limleri, genellikle g&uuml;venilir şahıslar dışında hi&ccedil; kimseden hadis nakletmeyen bir grup b&uuml;y&uuml;k şahsın m&uuml;rsel rivayetlerinin delil teşkil ettiğine inanmıştır.[2] Lakin Ayyaşi bu bireylerden sayılmamaktadır; yani merhum Kuleyni ve merhum Şeyh Tusi gibi değildir. &Ouml;rneğin merhum Kuleyni hadis toplamada &ccedil;ok dikkat g&ouml;stermiş, el- K&acirc;fi kitabını telif etmek i&ccedil;in yirmi yıl zahmet &ccedil;ekmiş, onu g&uuml;venilir bir usul ile bir araya getirmiş ve g&uuml;venilir ravileri tanıtmak i&ccedil;in rical ilminde bir kitap telif etmiştir;[3] lakin Ayyaşi hakkında b&ouml;yle bir şey s&ouml;ylenmemiştir. Ayrıca Şia&rsquo;nın rical ve hadis kaynaklarında &ldquo;Ebu Basir&rdquo; olarak adlandırılan bir takım şahsiyetlerden s&ouml;z edilmiştir[4] ve Ebu Basir&rsquo;in kim olduğu belli değildir; zira Ebu Basir birka&ccedil; şahsın ortak k&uuml;nyesidir ve onlardan bazılarının g&uuml;venilirliği onaylanmamıştır.</p>\r\n\r\n<p>\r\n	Rivayetin Metni:</p>\r\n\r\n<p>\r\n	Metin ve tabir a&ccedil;ısında bu rivayet ipham ve muğlaklık taşımaktadır ve soruda belirtilen şey hususunda ona istinatta bulunmak m&uuml;mk&uuml;n değildir; bu y&uuml;zden merhum Allame Meclisi bu rivayeti a&ccedil;ıklamaya &ccedil;alışmıştır.[5] Artı, bu rivayet Şiilerin kesin inan&ccedil;ları ile uyuşmamaktadır. Ancak bir takım &ouml;zel şartları taşıyan hadislere g&uuml;venilebilir ve ilgili şartlardan bazıları şunlardan ibarettir:</p>\r\n\r\n<p>\r\n	1. Hadisin i&ccedil;erik ve manası akıl, his ve g&ouml;zleme karşı olmamalıdır.</p>\r\n\r\n<p>\r\n	2. Hadisin i&ccedil;eriği, tarihsel kesin nakillere muhalif olmamalıdır.</p>\r\n\r\n<p>\r\n	3. Hadis, akıllı bireylerin yaşam şekli, davranış ve s&ouml;zlerine karşı olan hususları i&ccedil;ermemelidir.</p>\r\n\r\n<p>\r\n	4. Hadis, Kur&rsquo;an-ı Kerim veya m&uuml;tevatir hadislerin i&ccedil;eriği ile &ccedil;elişmemelidir.</p>\r\n\r\n<p>\r\n	5. Kesin senetler ile uyuşmalıdır.[6]</p>\r\n\r\n<p>\r\n	Bunlara ek olarak hadis ilmi kitaplarında başka şartlar da belirtilmiştir. Bu rivayetin belirtilen şartların t&uuml;m&uuml;n&uuml; taşıdığı s&ouml;ylenemez. Bu rivayet hakkında diğer bir nokta da i&ccedil;inde &Ouml;mer b. Hattab&rsquo;ın k&uuml;fr&uuml;n&uuml; belirten a&ccedil;ık bir s&ouml;z&uuml;n olmayışıdır. Lakin bu hadisin muteber olmayışı, Şiilerin &Ouml;mer b. Hattab&rsquo;ın t&uuml;m işlerini kabul ettiğine delil teşkil etmez. Bilakis o bir&ccedil;ok konuda Şia ve Ehlis&uuml;nnet&rsquo;in kitaplarındaki kesin deliller &uuml;zere hata ve yanlışa bulaşmıştır.[7]Bu da &Ouml;mer b. Hattab&rsquo;ın davranışlarının Şiiler nezdinde kesin deliller sebebiyle kabul edilmemesine neden olmuştur. Aynı şekilde &Ouml;mer, Hz. Peygamberin (s.a.a) değişik konular hakkında ve bu c&uuml;mleden olmak &uuml;zere Hz. Ali (a.s) ve Hz. Fatıma Zehra (s.a) ile ilgili olarak belirttiği tavsiyelere karşı hareket etmiştir. Ayrıca hadis ve dinsel kitaplarda salt bir takım rivayetleri g&ouml;rmenin ilgili mezhebin s&ouml;z konusu rivayetin muhtevasına inandığının g&ouml;stergesi sayılmayacağı hatırlatılmalıdır.</p>\r\n\r\n<p>\r\n	İlgili başlık:</p>\r\n\r\n<p>\r\n	Şia&rsquo;nın bakışında sahabelerin k&uuml;f&uuml;r ve nifakı, 2791 (Site: 3500).</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Biharu&rsquo;lEnvar, c. 30, s. 232 &ndash; 233, &laquo;إِذَاکَانَیَوْمُالْقِیَامَةِیُؤْتَىبِإِبْلِیسَفِیسَبْعِینَغُلًّاوَسَبْعِینَکَبْلًا، فَیَنْظُرُالْأَوَّلُإِلَىزُفَرَفِیعِشْرِینَوَمِائَةِکَبْلٍوَعِشْرِینَوَمِائَةِغُلٍّ، فَیَنْظُرُإِبْلِیسُفَیَقُولُ: مَنْهَذَاالَّذِیأَضْعَفَهُاللَّهُالْعَذَابَوَأَنَاأَغْوَیْتُهَذَاالْخَلْقَجَمِیعاً. فَیُقَالُ: هَذَازُفَرُ.فَیَقُولُ: بِمَاجُدِرَلَهُهَذَاالْعَذَابُ؟!.فَیُقَالُ: بِبَغْیِهِعَلَىعَلِیٍّعَلَیْهِالسَّلَامُ... &raquo;.</p>\r\n\r\n<p>\r\n	[2]Subhani, Cafer, K&uuml;lliyatı fi İlmi&rsquo;r Rical, s. 203&rsquo;den 233&rsquo;e, M&uuml;essese-i Neşri İslami, &ccedil;apı pencum, 1423 h.k; MudirŞane&ccedil;i, Kazım, İlmu&rsquo;l Hadis, s. 187 ila 191, Defteri Neşri İslami, &ccedil;apı şanzdehum, 1381 h.ş.</p>\r\n\r\n<p>\r\n	[3] İlmu&rsquo;l Hadis, s. 95.</p>\r\n\r\n<p>\r\n	[4] Ebu Basir bin Muhammed Esedi Kufi (Keşi, Ebu Amr Muhammed bin &Ouml;mer bin Abdu&rsquo;l Aziz, Ricali El- Keşi, s. 174, Muhakkık / Musahhıh: Mustafavi, Hasan, M&uuml;essese-i Neşr der DanişgahıMeşhed); Ebu BasirLeys bin Bahteri Muradi (Şeyh Tusi, El- Fihrist, s. 130, El- Mektebetu&rsquo;rRezeviye, Necef, Irak); Ebu Basir Yahya bin Ebi&rsquo;l Kasım Esedi Kufi (Cem&rsquo;i ez Bozorgan, Tarihu&rsquo;lFukahave&rsquo;rRuvat, haşiyetuhulasetu&rsquo;lakval, s. 1084; Subhani, Cafer, MovsuatuTabakatu&rsquo;lFukaha, c. 2, s. 632.); Ebu Basir Yusuf bin Haris (Huyi, SeyyidEbu&rsquo;l Kasım Muesvi, MucemuRicalu&rsquo;l Hadis, c. 21, s. 177 ve 178.)</p>\r\n\r\n<p>\r\n	[5] Meclisi, Muhammed Bakır, Biharu&rsquo;lEnvar, c. 30, s. 234, M&uuml;essesetu El- Vefa, Beyrut, 1404 h.k.</p>\r\n\r\n<p>\r\n	[6] İlmu&rsquo;l Hadis, s. 146 &ndash; 149.</p>\r\n\r\n<p>\r\n	[7] Bu, bazı durumlarda kesinlikle g&uuml;nahtı.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Belirtilen rivayet evvela senet ve metin a&ccedil;ısında zayıftır ve delil teşkil etmeyen m&uuml;rsel rivayetlerden sayılmaktadır; zira Ayyaşi ile Ebu Basir arasındaki senet ve vasıta belli değildir. Eğer bazı m&uuml;rsel rivayetlerin kabul edildiği s&ouml;ylenirse, Ayyaşi senetsiz m&uuml;rsel rivayetleri delil teşkil edecek şahıslardan değildir. İkincisi rivayette &Ouml;mer b. Hattab&rsquo;ın k&uuml;fr&uuml; belirtilmemiştir. Lakin bu rivayetin muteber olmaması, Şiilerin ikinci halifenin t&uuml;m işlerini kabul ettiğine delil teşkil etmez. O, bir&ccedil;ok konuda Şia ve Ehlis&uuml;nnet &rsquo;in kitaplarındaki kesin deliller &uuml;zere hata ve yanlışa bulaşmıştır. Onun davranışları, Hz. Peygamberin (s.a.a) değişik konularda ve bu c&uuml;mleden olmak &uuml;zere Hz. Ali (a.s) ve Hz. Fatıma Zehra (s.a) hakkında buyurduğu hususlarda aksi y&ouml;nde olmuştur. Ayrıca hadis ve dinsel kitaplarda salt bir takım rivayetleri g&ouml;rmenin ilgili mezhebin s&ouml;z konusu rivayetin muhtevasına inandığının g&ouml;stergesi sayılmayacağı hatırlatılmalıdır.&nbsp;','&nbsp;\r\n\r\n\r\n	Bu rivayet, sorudan belirtilen şekliyle (isim belirtilmeden) nakledilmiştir.[1]Ayyaşi tefsirinde bu hususta nakledilen rivayet senet, metin ve delalet a&ccedil;ısından incelenmeli ve b&ouml;yle bir şeyin Şia mezhebinin kesin ve kati inan&ccedil;larından olup olmadığı aydınlanmalıdır.\r\n\r\n\r\n	Rivayetin Senedi:\r\n\r\n\r\n	Ayyaşi hi&ccedil;bir vasıta olmaksızın bu rivayeti Ebu Basir&rsquo;den nakletmiştir ve Ebu Basir ile Ayyaşi arasındaki raviler belli değildir; bu y&uuml;zden bu rivayet m&uuml;rseldir ve herhangi bir şahıs hakkındaki m&uuml;rsel rivayet delil sayılmaz. Şia&rsquo;nın meşhur &acirc;limleri, genellikle g&uuml;venilir şahıslar dışında hi&ccedil; kimseden hadis nakletmeyen bir grup b&uuml;y&uuml;k şahsın m&uuml;rsel rivayetlerinin delil teşkil ettiğine inanmıştır.[2] Lakin Ayyaşi bu bireylerden sayılmamaktadır; yani merhum Kuleyni ve merhum Şeyh Tusi gibi değildir. &Ouml;rneğin merhum Kuleyni hadis toplamada &ccedil;ok dikkat g&ouml;stermiş, el- K&acirc;fi kitabını telif etmek i&ccedil;in yirmi yıl zahmet &ccedil;ekmiş, onu g&uuml;venilir bir usul ile bir araya getirmiş ve g&uuml;venilir ravileri tanıtmak i&ccedil;in rical ilminde bir kitap telif etmiştir;[3] lakin Ayyaşi hakkında b&ouml;yle bir şey s&ouml;ylenmemiştir. Ayrıca Şia&rsquo;nın rical ve hadis kaynaklarında &ldquo;Ebu Basir&rdquo; olarak adlandırılan bir takım şahsiyetlerden s&ouml;z edilmiştir[4] ve Ebu Basir&rsquo;in kim olduğu belli değildir; zira Ebu Basir birka&ccedil; şahsın ortak k&uuml;nyesidir ve onlardan bazılarının g&uuml;venilirliği onaylanmamıştır.\r\n\r\n\r\n	Rivayetin Metni:\r\n\r\n\r\n	Metin ve tabir a&ccedil;ısında bu rivayet ipham ve muğlaklık taşımaktadır ve soruda belirtilen şey hususunda ona istinatta bulunmak m&uuml;mk&uuml;n değildir; bu y&uuml;zden merhum Allame Meclisi bu rivayeti a&ccedil;ıklamaya &ccedil;alışmıştır.[5] Artı, bu rivayet Şiilerin kesin inan&ccedil;ları ile uyuşmamaktadır. Ancak bir takım &ouml;zel şartları taşıyan hadislere g&uuml;venilebilir ve ilgili şartlardan bazıları şunlardan ibarettir:\r\n\r\n\r\n	1. Hadisin i&ccedil;erik ve manası akıl, his ve g&ouml;zleme karşı olmamalıdır.\r\n\r\n\r\n	2. Hadisin i&ccedil;eriği, tarihsel kesin nakillere muhalif olmamalıdır.\r\n\r\n\r\n	3. Hadis, akıllı bireylerin yaşam şekli, davranış ve s&ouml;zlerine karşı olan hususları i&ccedil;ermemelidir.\r\n\r\n\r\n	4. Hadis, Kur&rsquo;an-ı Kerim veya m&uuml;tevatir hadislerin i&ccedil;eriği ile &ccedil;elişmemelidir.\r\n\r\n\r\n	5. Kesin senetler ile uyuşmalıdır.[6]\r\n\r\n\r\n	Bunlara ek olarak hadis ilmi kitaplarında başka şartlar da belirtilmiştir. Bu rivayetin belirtilen şartların t&uuml;m&uuml;n&uuml; taşıdığı s&ouml;ylenemez. Bu rivayet hakkında diğer bir nokta da i&ccedil;inde &Ouml;mer b. Hattab&rsquo;ın k&uuml;fr&uuml;n&uuml; belirten a&ccedil;ık bir s&ouml;z&uuml;n olmayışıdır. Lakin bu hadisin muteber olmayışı, Şiilerin &Ouml;mer b. Hattab&rsquo;ın t&uuml;m işlerini kabul ettiğine delil teşkil etmez. Bilakis o bir&ccedil;ok konuda Şia ve Ehlis&uuml;nnet&rsquo;in kitaplarındaki kesin deliller &uuml;zere hata ve yanlışa bulaşmıştır.[7]Bu da &Ouml;mer b. Hattab&rsquo;ın davranışlarının Şiiler nezdinde kesin deliller sebebiyle kabul edilmemesine neden olmuştur. Aynı şekilde &Ouml;mer, Hz. Peygamberin (s.a.a) değişik konular hakkında ve bu c&uuml;mleden olmak &uuml;zere Hz. Ali (a.s) ve Hz. Fatıma Zehra (s.a) ile ilgili olarak belirttiği tavsiyelere karşı hareket etmiştir. Ayrıca hadis ve dinsel kitaplarda salt bir takım rivayetleri g&ouml;rmenin ilgili mezhebin s&ouml;z konusu rivayetin muhtevasına inandığının g&ouml;stergesi sayılmayacağı hatırlatılmalıdır.\r\n\r\n\r\n	İlgili başlık:\r\n\r\n\r\n	Şia&rsquo;nın bakışında sahabelerin k&uuml;f&uuml;r ve nifakı, 2791 (Site: 3500).\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Biharu&rsquo;lEnvar, c. 30, s. 232 &ndash; 233, &laquo;إِذَاکَانَیَوْمُالْقِیَامَةِیُؤْتَىبِإِبْلِیسَفِیسَبْعِینَغُلًّاوَسَبْعِینَکَبْلًا، فَیَنْظُرُالْأَوَّلُإِلَىزُفَرَفِیعِشْرِینَوَمِائَةِکَبْلٍوَعِشْرِینَوَمِائَةِغُلٍّ، فَیَنْظُرُإِبْلِیسُفَیَقُولُ: مَنْهَذَاالَّذِیأَضْعَفَهُاللَّهُالْعَذَابَوَأَنَاأَغْوَیْتُهَذَاالْخَلْقَجَمِیعاً. فَیُقَالُ: هَذَازُفَرُ.فَیَقُولُ: بِمَاجُدِرَلَهُهَذَاالْعَذَابُ؟!.فَیُقَالُ: بِبَغْیِهِعَلَىعَلِیٍّعَلَیْهِالسَّلَامُ... &raquo;.\r\n\r\n\r\n	[2]Subhani, Cafer, K&uuml;lliyatı fi İlmi&rsquo;r Rical, s. 203&rsquo;den 233&rsquo;e, M&uuml;essese-i Neşri İslami, &ccedil;apı pencum, 1423 h.k; MudirŞane&ccedil;i, Kazım, İlmu&rsquo;l Hadis, s. 187 ila 191, Defteri Neşri İslami, &ccedil;apı şanzdehum, 1381 h.ş.\r\n\r\n\r\n	[3] İlmu&rsquo;l Hadis, s. 95.\r\n\r\n\r\n	[4] Ebu Basir bin Muhammed Esedi Kufi (Keşi, Ebu Amr Muhammed bin &Ouml;mer bin Abdu&rsquo;l Aziz, Ricali El- Keşi, s. 174, Muhakkık / Musahhıh: Mustafavi, Hasan, M&uuml;essese-i Neşr der DanişgahıMeşhed); Ebu BasirLeys bin Bahteri Muradi (Şeyh Tusi, El- Fihrist, s. 130, El- Mektebetu&rsquo;rRezeviye, Necef, Irak); Ebu Basir Yahya bin Ebi&rsquo;l Kasım Esedi Kufi (Cem&rsquo;i ez Bozorgan, Tarihu&rsquo;lFukahave&rsquo;rRuvat, haşiyetuhulasetu&rsquo;lakval, s. 1084; Subhani, Cafer, MovsuatuTabakatu&rsquo;lFukaha, c. 2, s. 632.); Ebu Basir Yusuf bin Haris (Huyi, SeyyidEbu&rsquo;l Kasım Muesvi, MucemuRicalu&rsquo;l Hadis, c. 21, s. 177 ve 178.)\r\n\r\n\r\n	[5] Meclisi, Muhammed Bakır, Biharu&rsquo;lEnvar, c. 30, s. 234, M&uuml;essesetu El- Vefa, Beyrut, 1404 h.k.\r\n\r\n\r\n	[6] İlmu&rsquo;l Hadis, s. 146 &ndash; 149.\r\n\r\n\r\n	[7] Bu, bazı durumlarda kesinlikle g&uuml;nahtı.\r\n\r\n\r\n	&nbsp;'),(123,'tr135','<p>\r\n	<br />\r\n	&nbsp;&ldquo;Emmen yucibu el-muztarre iza duahu ve yekşifu&rsquo;s-su&rdquo; c&uuml;mlesi Kur&rsquo;an&rsquo;da Neml suresinin 62. ayetinde zikredilmiştir: Yahut kendisine dua ettiği zaman zorda kalmışa cevap veren ve başa gelen k&ouml;t&uuml;l&uuml;ğ&uuml; kaldıran, sizi yery&uuml;z&uuml;n&uuml;n halifeleri kılan mı? Allah ile birlikte başka il&acirc;h mı var!? İmam Sadık (a.s) ve imam Bakır&rsquo;dan (a.s) bu ayetin tefsiri hakkında ş&ouml;yle nakledilmiştir: Zor durumda olan kimseye Allah&rsquo;ın icabet etmesi, sorunlar ve zor durumun &ccedil;etinliği nedeniyle insanın Allah&rsquo;a sığınması ve Allah&rsquo;ın insanı rahatsız eden şeyi gidermesi demektir.[1]</p>\r\n\r\n<p>\r\n	Her ne kadar y&uuml;ce Allah şartlar oluştuğunda her kesin duasına icabet etse de yukarıdaki ayette &ouml;zellikle &ldquo;zorda olan&rdquo; kelimesine vurguda bulunulmuştur. &Ccedil;&uuml;nk&uuml; duaya icabet edilmesinin şartlarından biri, insanın t&uuml;m&uuml;yle sebepler &acirc;leminden y&uuml;z &ccedil;evirmesi ve t&uuml;m kalp ve ruhunu Allah&rsquo;a teslim etmesidir. Her şeyi O&rsquo;ndan bilmesi ve her sorunun &ccedil;&ouml;z&uuml;m&uuml;n&uuml;n onun elinde olduğunu g&ouml;rmesidir. Bu bilin&ccedil; ve bakış zor anlarda ger&ccedil;ekleşir. Elbette bazı bireyler i&ccedil;in bu hal zor anlar yaşamadan da vuku bulur, lakin insanların &ccedil;oğu b&ouml;yle değildir. Evrenin sebepler evreni olduğu, m&uuml;min bireyin bu alanda maksimum g&uuml;c&uuml;n&uuml; kullanarak &ccedil;alışıp &ccedil;abaladığı doğrudur, lakin m&uuml;min asla sebepler evreninde kaybolmaz, her şeyi Allah&rsquo;ın temiz zatının bereketinden bilir ve sebepler hicabının arkasında sebeplerin nedeni olan zatı g&ouml;r&uuml;r ve her şeyi O&rsquo;ndan ister. Evet, eğer insan bu merhaleye ulaşırsa duaya icabet edilmesinin en &ouml;nemli şartını hazırlamış olur. Bazı rivayetlerde bu ayetin Hz. Mehdi&rsquo;nin (a.c.f) kıyamı şeklinde tefsir edilişi enteresandır. İmam Bakır&rsquo;dan (a.s) nakledilen bir rivayette ş&ouml;yle okumaktayız: Allah&rsquo;a yemin ederim ki sanki ben Hacer&uuml;&rsquo;l-Esved&rsquo;e belini dayayıp Allah&rsquo;a hakkıyla seslenen Mehdi&rsquo;yi (a.c.f) g&ouml;r&uuml;r gibiyim. Ardından ş&ouml;yle buyurmuştur: Allah&rsquo;a yemin olsun ki Allah&rsquo;ın kitabında &ldquo;emmen yucibu el-muztarre&rdquo; ayetindeki zor durumda olan kimse odur. Bir başka hadiste İmam Sadık&rsquo;tan (a.s) ş&ouml;yle nakledilmiştir: &ldquo;Bu ayet, A&rsquo;li Muhammed&rsquo;in (s.a.a) Mehdisi (a.c.f) hakkında nazil olmuştur. Allah&rsquo;a yemin olsun ki zor durumda olan odur. O, İbrahim&rsquo;in makamında iki rek&acirc;t namaz kılacak, y&uuml;ce Allah&rsquo;a el a&ccedil;acak, Allah onun duasına icabet edecek, sorunları giderecek ve onu yery&uuml;z&uuml;nde halife yapacaktır.&rdquo;[2] Elbette bu tefsir &ccedil;ok a&ccedil;ık olduğu &uuml;zere ayetin mefhumunu Hz. Mehdi&rsquo;ye (a.c.f) &ouml;zg&uuml; kılmak gayesinde değildir. Aksine ayetin mefhumu geniştir ve onun a&ccedil;ık &ouml;rneklerinden biri Hz. Mehdi&rsquo;dir (a.c.f). Bu her yeri fesadın kuşattığı, kapıların kapandığı, bı&ccedil;ağın kemiğe dayandığı, insanlığın zor bir &ccedil;ıkmaza girdiği ve t&uuml;m d&uuml;nyada zor bir durumun h&acirc;kim olduğu sırada yery&uuml;z&uuml;n&uuml;n en kutsal noktasında onun dua etmesi, Allah&rsquo;tan sorunları gidermesini istemesi, Allah&rsquo;ın bu duayı onun evrensel kutsal devriminin başlangıcı karar kılması ve &ldquo;sizleri yery&uuml;z&uuml;nde halifeler kılar&rdquo;[3] c&uuml;mlesinin bir &ouml;rneği sıfatıyla onu ve yarenlerini yery&uuml;z&uuml;ne halife kılmasıdır.[4] Son olarak bir noktayı hatırlatmak zorunlu g&ouml;z&uuml;kmektedir: Bazı b&uuml;y&uuml;k şahsiyetler insanın zor durumda kaldığı ve sorunlarla y&uuml;zleştiği esnada bu ayeti şerifeyi okumasının iyi olacağını s&ouml;ylemiştir.[5] Ve halkın genelinin dilinde bu ayet-i şerife dua olarak değerlendirilmektedir. Lakin biraz daha dikkat g&ouml;sterildiği takdirde bu ayet-i şerifenin dua &uuml;slubu ve akışı i&ccedil;inde olmadığı g&ouml;r&uuml;lecektir. Bu y&uuml;zden imamlarımız bu ayeti okurken dua etmek istediklerinde ayeti ş&ouml;yle okumaktaydılar: &ldquo;Ey zor durumda olanın duasını kabul eden ve &ccedil;etinliği gideren bana merhamet et ve her t&uuml;rl&uuml; rahatsızlık h&uuml;z&uuml;n, acı ve gamı benden gider.&rdquo;[6]</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Meclisi, Muhammed Bakır, Biharu&rsquo;lEnvar, c. 68, s. 118, M&uuml;essese-i El- Vefa, Beyrut, 1404 h.k.</p>\r\n\r\n<p>\r\n	[2] Meclisi, Muhammed Bakır, Biharu&rsquo;lEnvar, c. 51, s. 48.</p>\r\n\r\n<p>\r\n	[3] Neml Suresi, 62. ayet.</p>\r\n\r\n<p>\r\n	[4] MekarimŞirazi, Nasır, Tefsiri Numune, c. 15, s. 520 &ndash; 522- Naşir; Daru&rsquo;lKutubu&rsquo;l İslamiye, &ccedil;apı Tahran, &ccedil;apı evvel, 1374 h.ş.</p>\r\n\r\n<p>\r\n	[5] Hacı Mirza CevadAga, Meliki Tebrizi, El- Muragıbat, s. 261.</p>\r\n\r\n<p>\r\n	[6] Meclisi, Muhammed Bakır, Biharu&rsquo;lEnvar, c. 92, s. 103.</p>\r\n','<p dir=\"ltr\" style=\"text-align:justify\">\r\n	&ldquo;Emmen yucibu el-muztarre iza duahu ve yekşifu&rsquo;s-su&rdquo; c&uuml;mlesi Kur&rsquo;an&rsquo;da Neml suresinin 62. ayetinde zikredilmiştir: Yahut kendisine dua ettiği zaman zorda kalmışa cevap veren ve başa gelen k&ouml;t&uuml;l&uuml;ğ&uuml; kaldıran, sizi yery&uuml;z&uuml;n&uuml;n halifeleri kılan mı? Allah ile birlikte başka il&acirc;h mı var!? İmam Sadık (a.s) ve imam Bakır&rsquo;dan (a.s) bu ayetin tefsiri hakkında ş&ouml;yle nakledilmiştir: Zor durumda olan kimseye Allah&rsquo;ın icabet etmesi, sorunlar ve zor durumun &ccedil;etinliği nedeniyle insanın Allah&rsquo;a sığınması ve Allah&rsquo;ın insanı rahatsız eden şeyi gidermesi demektir.<a href=\"http://islamquest.net/tr/archive/question/fa7670#\" id=\"_ednref1\" title=\"\">[1]</a></p>\r\n\r\n<p dir=\"ltr\">\r\n	Her ne kadar y&uuml;ce Allah şartlar oluştuğunda her kesin duasına icabet etse de yukarıdaki ayette &ouml;zellikle &ldquo;zorda olan&rdquo; kelimesine vurguda bulunulmuştur. &Ccedil;&uuml;nk&uuml; duaya icabet edilmesinin şartlarından biri, insanın t&uuml;m&uuml;yle sebepler &acirc;leminden y&uuml;z &ccedil;evirmesi ve t&uuml;m kalp ve ruhunu Allah&rsquo;a teslim etmesidir. Her şeyi O&rsquo;ndan bilmesi ve her sorunun &ccedil;&ouml;z&uuml;m&uuml;n&uuml;n onun elinde olduğunu g&ouml;rmesidir. Bu bilin&ccedil; ve bakış zor anlarda ger&ccedil;ekleşir. Elbette bazı bireyler i&ccedil;in bu hal zor anlar yaşamadan da vuku bulur, lakin insanların &ccedil;oğu b&ouml;yle değildir. Evrenin sebepler evreni olduğu, m&uuml;min bireyin bu alanda maksimum g&uuml;c&uuml;n&uuml; kullanarak &ccedil;alışıp &ccedil;abaladığı doğrudur, lakin m&uuml;min asla sebepler evreninde kaybolmaz, her şeyi Allah&rsquo;ın temiz zatının bereketinden bilir ve sebepler hicabının arkasında sebeplerin nedeni olan zatı g&ouml;r&uuml;r ve her şeyi O&rsquo;ndan ister. Evet, eğer insan bu merhaleye ulaşırsa duaya icabet edilmesinin en &ouml;nemli şartını hazırlamış olur. Bazı rivayetlerde bu ayetin Hz. Mehdi&rsquo;nin (a.c.f) kıyamı şeklinde tefsir edilişi enteresandır. İmam Bakır&rsquo;dan (a.s) nakledilen bir rivayette ş&ouml;yle okumaktayız: Allah&rsquo;a yemin ederim ki sanki ben Hacer&uuml;&rsquo;l-Esved&rsquo;e belini dayayıp Allah&rsquo;a hakkıyla seslenen Mehdi&rsquo;yi (a.c.f) g&ouml;r&uuml;r gibiyim. Ardından ş&ouml;yle buyurmuştur: Allah&rsquo;a yemin olsun ki Allah&rsquo;ın kitabında &ldquo;emmen yucibu el-muztarre&rdquo; ayetindeki zor durumda olan kimse odur. Bir başka hadiste İmam Sadık&rsquo;tan (a.s) ş&ouml;yle nakledilmiştir: &ldquo;Bu ayet, A&rsquo;li Muhammed&rsquo;in (s.a.a) Mehdisi (a.c.f) hakkında nazil olmuştur. Allah&rsquo;a yemin olsun ki zor durumda olan odur. O, İbrahim&rsquo;in makamında iki rek&acirc;t namaz kılacak, y&uuml;ce Allah&rsquo;a el a&ccedil;acak, Allah onun duasına icabet edecek, sorunları giderecek ve onu yery&uuml;z&uuml;nde halife yapacaktır.&rdquo;<a href=\"http://islamquest.net/tr/archive/question/fa7670#\" id=\"_ednref2\" title=\"\">[2]</a> Elbette bu tefsir &ccedil;ok a&ccedil;ık olduğu &uuml;zere ayetin mefhumunu Hz. Mehdi&rsquo;ye (a.c.f) &ouml;zg&uuml; kılmak gayesinde değildir. Aksine ayetin mefhumu geniştir ve onun a&ccedil;ık &ouml;rneklerinden biri Hz. Mehdi&rsquo;dir (a.c.f). Bu her yeri fesadın kuşattığı, kapıların kapandığı, bı&ccedil;ağın kemiğe dayandığı, insanlığın zor bir &ccedil;ıkmaza girdiği ve t&uuml;m d&uuml;nyada zor bir durumun h&acirc;kim olduğu sırada yery&uuml;z&uuml;n&uuml;n en kutsal noktasında onun dua etmesi, Allah&rsquo;tan sorunları gidermesini istemesi, Allah&rsquo;ın bu duayı onun evrensel kutsal devriminin başlangıcı karar kılması ve &ldquo;sizleri yery&uuml;z&uuml;nde halifeler kılar&rdquo;<a href=\"http://islamquest.net/tr/archive/question/fa7670#\" id=\"_ednref3\" title=\"\">[3]</a> c&uuml;mlesinin bir &ouml;rneği sıfatıyla onu ve yarenlerini yery&uuml;z&uuml;ne halife kılmasıdır.<a href=\"http://islamquest.net/tr/archive/question/fa7670#\" id=\"_ednref4\" title=\"\">[4]</a> Son olarak bir noktayı hatırlatmak zorunlu g&ouml;z&uuml;kmektedir: Bazı b&uuml;y&uuml;k şahsiyetler insanın zor durumda kaldığı ve sorunlarla y&uuml;zleştiği esnada bu ayeti şerifeyi okumasının iyi olacağını s&ouml;ylemiştir.<a href=\"http://islamquest.net/tr/archive/question/fa7670#\" id=\"_ednref5\" title=\"\">[5]</a> Ve halkın genelinin dilinde bu ayet-i şerife dua olarak değerlendirilmektedir. Lakin biraz daha dikkat g&ouml;sterildiği takdirde bu ayet-i şerifenin dua &uuml;slubu ve akışı i&ccedil;inde olmadığı g&ouml;r&uuml;lecektir. Bu y&uuml;zden imamlarımız bu ayeti okurken dua etmek istediklerinde ayeti ş&ouml;yle okumaktaydılar: &ldquo;Ey zor durumda olanın duasını kabul eden ve &ccedil;etinliği gideren bana merhamet et ve her t&uuml;rl&uuml; rahatsızlık h&uuml;z&uuml;n, acı ve gamı benden gider.&rdquo;<a href=\"http://islamquest.net/tr/archive/question/fa7670#\" id=\"_ednref6\" title=\"\">[6]</a></p>\r\n\r\n<div dir=\"ltr\">\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<hr align=\"justify\" size=\"1\" width=\"33%\" />\r\n	<div id=\"edn1\">\r\n		<p align=\"justify\">\r\n			<a href=\"http://islamquest.net/tr/archive/question/fa7670#\" id=\"_edn1\" title=\"\">[1]</a> Meclisi, Muhammed Bakır, Biharu&rsquo;lEnvar, c. 68, s. 118, M&uuml;essese-i El- Vefa, Beyrut, 1404 h.k.</p>\r\n	</div>\r\n\r\n	<div id=\"edn2\">\r\n		<p align=\"justify\">\r\n			<a href=\"http://islamquest.net/tr/archive/question/fa7670#\" id=\"_edn2\" title=\"\">[2]</a> Meclisi, Muhammed Bakır, Biharu&rsquo;lEnvar, c. 51, s. 48.</p>\r\n	</div>\r\n\r\n	<div id=\"edn3\">\r\n		<p align=\"justify\">\r\n			<a href=\"http://islamquest.net/tr/archive/question/fa7670#\" id=\"_edn3\" title=\"\">[3]</a> Neml Suresi, 62. ayet.</p>\r\n	</div>\r\n\r\n	<div id=\"edn4\">\r\n		<p align=\"justify\">\r\n			<a href=\"http://islamquest.net/tr/archive/question/fa7670#\" id=\"_edn4\" title=\"\">[4]</a> MekarimŞirazi, Nasır, Tefsiri Numune, c. 15, s. 520 &ndash; 522- Naşir; Daru&rsquo;lKutubu&rsquo;l İslamiye, &ccedil;apı Tahran, &ccedil;apı evvel, 1374 h.ş.</p>\r\n	</div>\r\n\r\n	<div id=\"edn5\">\r\n		<p align=\"justify\">\r\n			<a href=\"http://islamquest.net/tr/archive/question/fa7670#\" id=\"_edn5\" title=\"\">[5]</a> Hacı Mirza CevadAga, Meliki Tebrizi, El- Muragıbat, s. 261.</p>\r\n	</div>\r\n\r\n	<div id=\"edn6\">\r\n		<p align=\"justify\">\r\n			<a href=\"http://islamquest.net/tr/archive/question/fa7670#\" id=\"_edn6\" title=\"\">[6]</a> Meclisi, Muhammed Bakır, Biharu&rsquo;lEnvar, c. 92, s. 103.</p>\r\n	</div>\r\n</div>\r\n','&nbsp;&ldquo;Emmen yucibu el-muztarre iza duahu ve yekşifu&rsquo;s-su&rdquo; c&uuml;mlesi Kur&rsquo;an&rsquo;da Neml suresinin 62. ayetinde zikredilmiştir: Yahut kendisine dua ettiği zaman zorda kalmışa cevap veren ve başa gelen k&ouml;t&uuml;l&uuml;ğ&uuml; kaldıran, sizi yery&uuml;z&uuml;n&uuml;n halifeleri kılan mı? Allah ile birlikte başka il&acirc;h mı var!? İmam Sadık (a.s) ve imam Bakır&rsquo;dan (a.s) bu ayetin tefsiri hakkında ş&ouml;yle nakledilmiştir: Zor durumda olan kimseye Allah&rsquo;ın icabet etmesi, sorunlar ve zor durumun &ccedil;etinliği nedeniyle insanın Allah&rsquo;a sığınması ve Allah&rsquo;ın insanı rahatsız eden şeyi gidermesi demektir.[1]\r\n\r\n\r\n	Her ne kadar y&uuml;ce Allah şartlar oluştuğunda her kesin duasına icabet etse de yukarıdaki ayette &ouml;zellikle &ldquo;zorda olan&rdquo; kelimesine vurguda bulunulmuştur. &Ccedil;&uuml;nk&uuml; duaya icabet edilmesinin şartlarından biri, insanın t&uuml;m&uuml;yle sebepler &acirc;leminden y&uuml;z &ccedil;evirmesi ve t&uuml;m kalp ve ruhunu Allah&rsquo;a teslim etmesidir. Her şeyi O&rsquo;ndan bilmesi ve her sorunun &ccedil;&ouml;z&uuml;m&uuml;n&uuml;n onun elinde olduğunu g&ouml;rmesidir. Bu bilin&ccedil; ve bakış zor anlarda ger&ccedil;ekleşir. Elbette bazı bireyler i&ccedil;in bu hal zor anlar yaşamadan da vuku bulur, lakin insanların &ccedil;oğu b&ouml;yle değildir. Evrenin sebepler evreni olduğu, m&uuml;min bireyin bu alanda maksimum g&uuml;c&uuml;n&uuml; kullanarak &ccedil;alışıp &ccedil;abaladığı doğrudur, lakin m&uuml;min asla sebepler evreninde kaybolmaz, her şeyi Allah&rsquo;ın temiz zatının bereketinden bilir ve sebepler hicabının arkasında sebeplerin nedeni olan zatı g&ouml;r&uuml;r ve her şeyi O&rsquo;ndan ister. Evet, eğer insan bu merhaleye ulaşırsa duaya icabet edilmesinin en &ouml;nemli şartını hazırlamış olur. Bazı rivayetlerde bu ayetin Hz. Mehdi&rsquo;nin (a.c.f) kıyamı şeklinde tefsir edilişi enteresandır. İmam Bakır&rsquo;dan (a.s) nakledilen bir rivayette ş&ouml;yle okumaktayız: Allah&rsquo;a yemin ederim ki sanki ben Hacer&uuml;&rsquo;l-Esved&rsquo;e belini dayayıp Allah&rsquo;a hakkıyla seslenen Mehdi&rsquo;yi (a.c.f) g&ouml;r&uuml;r gibiyim. Ardından ş&ouml;yle buyurmuştur: Allah&rsquo;a yemin olsun ki Allah&rsquo;ın kitabında &ldquo;emmen yucibu el-muztarre&rdquo; ayetindeki zor durumda olan kimse odur. Bir başka hadiste İmam Sadık&rsquo;tan (a.s) ş&ouml;yle nakledilmiştir: &ldquo;Bu ayet, A&rsquo;li Muhammed&rsquo;in (s.a.a) Mehdisi (a.c.f) hakkında nazil olmuştur. Allah&rsquo;a yemin olsun ki zor durumda olan odur. O, İbrahim&rsquo;in makamında iki rek&acirc;t namaz kılacak, y&uuml;ce Allah&rsquo;a el a&ccedil;acak, Allah onun duasına icabet edecek, sorunları giderecek ve onu yery&uuml;z&uuml;nde halife yapacaktır.&rdquo;[2] Elbette bu tefsir &ccedil;ok a&ccedil;ık olduğu &uuml;zere ayetin mefhumunu Hz. Mehdi&rsquo;ye (a.c.f) &ouml;zg&uuml; kılmak gayesinde değildir. Aksine ayetin mefhumu geniştir ve onun a&ccedil;ık &ouml;rneklerinden biri Hz. Mehdi&rsquo;dir (a.c.f). Bu her yeri fesadın kuşattığı, kapıların kapandığı, bı&ccedil;ağın kemiğe dayandığı, insanlığın zor bir &ccedil;ıkmaza girdiği ve t&uuml;m d&uuml;nyada zor bir durumun h&acirc;kim olduğu sırada yery&uuml;z&uuml;n&uuml;n en kutsal noktasında onun dua etmesi, Allah&rsquo;tan sorunları gidermesini istemesi, Allah&rsquo;ın bu duayı onun evrensel kutsal devriminin başlangıcı karar kılması ve &ldquo;sizleri yery&uuml;z&uuml;nde halifeler kılar&rdquo;[3] c&uuml;mlesinin bir &ouml;rneği sıfatıyla onu ve yarenlerini yery&uuml;z&uuml;ne halife kılmasıdır.[4] Son olarak bir noktayı hatırlatmak zorunlu g&ouml;z&uuml;kmektedir: Bazı b&uuml;y&uuml;k şahsiyetler insanın zor durumda kaldığı ve sorunlarla y&uuml;zleştiği esnada bu ayeti şerifeyi okumasının iyi olacağını s&ouml;ylemiştir.[5] Ve halkın genelinin dilinde bu ayet-i şerife dua olarak değerlendirilmektedir. Lakin biraz daha dikkat g&ouml;sterildiği takdirde bu ayet-i şerifenin dua &uuml;slubu ve akışı i&ccedil;inde olmadığı g&ouml;r&uuml;lecektir. Bu y&uuml;zden imamlarımız bu ayeti okurken dua etmek istediklerinde ayeti ş&ouml;yle okumaktaydılar: &ldquo;Ey zor durumda olanın duasını kabul eden ve &ccedil;etinliği gideren bana merhamet et ve her t&uuml;rl&uuml; rahatsızlık h&uuml;z&uuml;n, acı ve gamı benden gider.&rdquo;[6]\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Meclisi, Muhammed Bakır, Biharu&rsquo;lEnvar, c. 68, s. 118, M&uuml;essese-i El- Vefa, Beyrut, 1404 h.k.\r\n\r\n\r\n	[2] Meclisi, Muhammed Bakır, Biharu&rsquo;lEnvar, c. 51, s. 48.\r\n\r\n\r\n	[3] Neml Suresi, 62. ayet.\r\n\r\n\r\n	[4] MekarimŞirazi, Nasır, Tefsiri Numune, c. 15, s. 520 &ndash; 522- Naşir; Daru&rsquo;lKutubu&rsquo;l İslamiye, &ccedil;apı Tahran, &ccedil;apı evvel, 1374 h.ş.\r\n\r\n\r\n	[5] Hacı Mirza CevadAga, Meliki Tebrizi, El- Muragıbat, s. 261.\r\n\r\n\r\n	[6] Meclisi, Muhammed Bakır, Biharu&rsquo;lEnvar, c. 92, s. 103.','&ldquo;Emmen yucibu el-muztarre iza duahu ve yekşifu&rsquo;s-su&rdquo; c&uuml;mlesi Kur&rsquo;an&rsquo;da Neml suresinin 62. ayetinde zikredilmiştir: Yahut kendisine dua ettiği zaman zorda kalmışa cevap veren ve başa gelen k&ouml;t&uuml;l&uuml;ğ&uuml; kaldıran, sizi yery&uuml;z&uuml;n&uuml;n halifeleri kılan mı? Allah ile birlikte başka il&acirc;h mı var!? İmam Sadık (a.s) ve imam Bakır&rsquo;dan (a.s) bu ayetin tefsiri hakkında ş&ouml;yle nakledilmiştir: Zor durumda olan kimseye Allah&rsquo;ın icabet etmesi, sorunlar ve zor durumun &ccedil;etinliği nedeniyle insanın Allah&rsquo;a sığınması ve Allah&rsquo;ın insanı rahatsız eden şeyi gidermesi demektir.[1]\r\n\r\n\r\n	Her ne kadar y&uuml;ce Allah şartlar oluştuğunda her kesin duasına icabet etse de yukarıdaki ayette &ouml;zellikle &ldquo;zorda olan&rdquo; kelimesine vurguda bulunulmuştur. &Ccedil;&uuml;nk&uuml; duaya icabet edilmesinin şartlarından biri, insanın t&uuml;m&uuml;yle sebepler &acirc;leminden y&uuml;z &ccedil;evirmesi ve t&uuml;m kalp ve ruhunu Allah&rsquo;a teslim etmesidir. Her şeyi O&rsquo;ndan bilmesi ve her sorunun &ccedil;&ouml;z&uuml;m&uuml;n&uuml;n onun elinde olduğunu g&ouml;rmesidir. Bu bilin&ccedil; ve bakış zor anlarda ger&ccedil;ekleşir. Elbette bazı bireyler i&ccedil;in bu hal zor anlar yaşamadan da vuku bulur, lakin insanların &ccedil;oğu b&ouml;yle değildir. Evrenin sebepler evreni olduğu, m&uuml;min bireyin bu alanda maksimum g&uuml;c&uuml;n&uuml; kullanarak &ccedil;alışıp &ccedil;abaladığı doğrudur, lakin m&uuml;min asla sebepler evreninde kaybolmaz, her şeyi Allah&rsquo;ın temiz zatının bereketinden bilir ve sebepler hicabının arkasında sebeplerin nedeni olan zatı g&ouml;r&uuml;r ve her şeyi O&rsquo;ndan ister. Evet, eğer insan bu merhaleye ulaşırsa duaya icabet edilmesinin en &ouml;nemli şartını hazırlamış olur. Bazı rivayetlerde bu ayetin Hz. Mehdi&rsquo;nin (a.c.f) kıyamı şeklinde tefsir edilişi enteresandır. İmam Bakır&rsquo;dan (a.s) nakledilen bir rivayette ş&ouml;yle okumaktayız: Allah&rsquo;a yemin ederim ki sanki ben Hacer&uuml;&rsquo;l-Esved&rsquo;e belini dayayıp Allah&rsquo;a hakkıyla seslenen Mehdi&rsquo;yi (a.c.f) g&ouml;r&uuml;r gibiyim. Ardından ş&ouml;yle buyurmuştur: Allah&rsquo;a yemin olsun ki Allah&rsquo;ın kitabında &ldquo;emmen yucibu el-muztarre&rdquo; ayetindeki zor durumda olan kimse odur. Bir başka hadiste İmam Sadık&rsquo;tan (a.s) ş&ouml;yle nakledilmiştir: &ldquo;Bu ayet, A&rsquo;li Muhammed&rsquo;in (s.a.a) Mehdisi (a.c.f) hakkında nazil olmuştur. Allah&rsquo;a yemin olsun ki zor durumda olan odur. O, İbrahim&rsquo;in makamında iki rek&acirc;t namaz kılacak, y&uuml;ce Allah&rsquo;a el a&ccedil;acak, Allah onun duasına icabet edecek, sorunları giderecek ve onu yery&uuml;z&uuml;nde halife yapacaktır.&rdquo;[2] Elbette bu tefsir &ccedil;ok a&ccedil;ık olduğu &uuml;zere ayetin mefhumunu Hz. Mehdi&rsquo;ye (a.c.f) &ouml;zg&uuml; kılmak gayesinde değildir. Aksine ayetin mefhumu geniştir ve onun a&ccedil;ık &ouml;rneklerinden biri Hz. Mehdi&rsquo;dir (a.c.f). Bu her yeri fesadın kuşattığı, kapıların kapandığı, bı&ccedil;ağın kemiğe dayandığı, insanlığın zor bir &ccedil;ıkmaza girdiği ve t&uuml;m d&uuml;nyada zor bir durumun h&acirc;kim olduğu sırada yery&uuml;z&uuml;n&uuml;n en kutsal noktasında onun dua etmesi, Allah&rsquo;tan sorunları gidermesini istemesi, Allah&rsquo;ın bu duayı onun evrensel kutsal devriminin başlangıcı karar kılması ve &ldquo;sizleri yery&uuml;z&uuml;nde halifeler kılar&rdquo;[3] c&uuml;mlesinin bir &ouml;rneği sıfatıyla onu ve yarenlerini yery&uuml;z&uuml;ne halife kılmasıdır.[4] Son olarak bir noktayı hatırlatmak zorunlu g&ouml;z&uuml;kmektedir: Bazı b&uuml;y&uuml;k şahsiyetler insanın zor durumda kaldığı ve sorunlarla y&uuml;zleştiği esnada bu ayeti şerifeyi okumasının iyi olacağını s&ouml;ylemiştir.[5] Ve halkın genelinin dilinde bu ayet-i şerife dua olarak değerlendirilmektedir. Lakin biraz daha dikkat g&ouml;sterildiği takdirde bu ayet-i şerifenin dua &uuml;slubu ve akışı i&ccedil;inde olmadığı g&ouml;r&uuml;lecektir. Bu y&uuml;zden imamlarımız bu ayeti okurken dua etmek istediklerinde ayeti ş&ouml;yle okumaktaydılar: &ldquo;Ey zor durumda olanın duasını kabul eden ve &ccedil;etinliği gideren bana merhamet et ve her t&uuml;rl&uuml; rahatsızlık h&uuml;z&uuml;n, acı ve gamı benden gider.&rdquo;[6]\r\n\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n	\r\n		\r\n			[1] Meclisi, Muhammed Bakır, Biharu&rsquo;lEnvar, c. 68, s. 118, M&uuml;essese-i El- Vefa, Beyrut, 1404 h.k.\r\n	\r\n\r\n	\r\n		\r\n			[2] Meclisi, Muhammed Bakır, Biharu&rsquo;lEnvar, c. 51, s. 48.\r\n	\r\n\r\n	\r\n		\r\n			[3] Neml Suresi, 62. ayet.\r\n	\r\n\r\n	\r\n		\r\n			[4] MekarimŞirazi, Nasır, Tefsiri Numune, c. 15, s. 520 &ndash; 522- Naşir; Daru&rsquo;lKutubu&rsquo;l İslamiye, &ccedil;apı Tahran, &ccedil;apı evvel, 1374 h.ş.\r\n	\r\n\r\n	\r\n		\r\n			[5] Hacı Mirza CevadAga, Meliki Tebrizi, El- Muragıbat, s. 261.\r\n	\r\n\r\n	\r\n		\r\n			[6] Meclisi, Muhammed Bakır, Biharu&rsquo;lEnvar, c. 92, s. 103.'),(124,'tr134','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align:justify\">\r\n		Eğer &ldquo;egemen felsefe&rdquo; tabirini g&uuml;ndemde olan ve ciddi felsefe olarak tanımlar ve &ldquo;hali hazırı&rdquo; da &ldquo;&ccedil;ağdaş&rdquo; olarak yorumlarsak, &ccedil;ağdaş Batı felsefesinin en &ouml;nemli iki ekol&uuml; pozitivizm ve egzistansiyalizmdir. Eğer &ldquo;hali hazırı&rdquo; şimdi olarak (2010) tanımlarsak, Batı felsefesi pozitivizm ve egzistansiyalizmden sonra &ouml;nemli bir felsefi akıma tanıklık etmemiştir. Yirminci y&uuml;zyıl felsefeleri bu iki felsefi okulun dallarıdır. Bununla birlikte yirminci y&uuml;zyılın ikinci yarısında ikinci d&uuml;nya savaşı ve neticelerinin etkisiyle Batıda modernizmi eleştiren ve kritiğe tabi tutan bir takım filozoflar ortaya &ccedil;ıkmıştır. Genel olarak bu filozoflar, postmodern filozoflar olarak adlandırılmaktadır.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Soru maalesef &ccedil;ok genel ve muğl&acirc;ktır. Tam bir şekilde dile getirilmemiştir. Bu y&uuml;zden gerektiği şekilde tam bir cevap beklentisi i&ccedil;inde olunmaması gerekir. Eğer &ldquo;egemen felsefeyi&rdquo; g&uuml;ndemde olan, ciddi ve yaygın felsefe olarak tanımlarsak ve &ldquo;hali hazırı&rdquo; da &ccedil;ağdaş tabiri ile tanımlarsak, &ccedil;ağdaş Batı felsefesinin en &ouml;nemli iki ekol&uuml; Fransız filozofu Agust Kont&rsquo;un kurduğu pozitivizm felsefesi ve Danimarkalı filozof ve m&uuml;tekellim Kirkukur&rsquo;un tesis ettiği egzistansiyalizm felsefesidir. Bu filozofların her ikisi de on dokuzuncu y&uuml;zyılda yaşamıştır. Bu iki okul tesis edildikten bug&uuml;ne dek Batıdaki felsefi departmanlarda y&uuml;kseliş trendine ge&ccedil;miş ve egemen olmuştur. Bu iki okul arasında nitelenmeyen bir d&uuml;şmanlık da her zaman s&uuml;rm&uuml;şt&uuml;r.[1] Bu d&uuml;şmanlık &ccedil;ok sert olmuştur; &ouml;yle ki hi&ccedil;bir yerde iki felsefi sistem arasında bu kadar bir d&uuml;şmanlık olmamıştır. Hatta rasyonalistler ve ampiristler arasında bile bu denli bir d&uuml;şmanlık yaşanmamıştır.[2]Eğer &ldquo;hali hazırı&rdquo; şimdiye (2010) yorumlarsak, Batı felsefesi pozitivizm ve egzistansiyalizmden sonra &ouml;nemli bir felsefesi sisteme tanıklık etmemiştir ve yirminci y&uuml;zyıl felsefeleri bu iki felsefi ekolden t&uuml;remiştir. Bununla birlikte yirminci y&uuml;zyılın ikinci yarısında ikinci d&uuml;nya savaşının ve ondan kaynaklanan olayların etkisi altında Batıda modernizmi eleştiren ve kritiğe tabi tutan filozoflar ortaya &ccedil;ıkmıştır. Onlar, Amerikan k&uuml;lt&uuml;r ve toplumu ekseninde postmodern yaşam sloganıyla ortaya &ccedil;ıkan yeni yaşam tarzı eşliğinde evrenin durumuna yeni bir perspektif ile bakmışlardır. Bu filozoflar genel olarak postmodern filozoflar olarak adlandırılmaktadır. Bunlar postmodern kavramı &ccedil;atısı altında toplanabilecek ortak &ouml;zellikler taşımaktadırlar. Lakin bu filozofların her biri bu k&uuml;lt&uuml;rel yeni olgu hakkında kendine &ouml;zg&uuml; bir tanım dile getirmiştir. Bu filozofların ortak y&ouml;nlerinden biri, daha &ouml;nceleri filozoflar i&ccedil;in yasak b&ouml;lge addedilen genel k&uuml;lt&uuml;r ve b&uuml;t&uuml;n&uuml;yle genelin kabul ettiği meselelere y&ouml;nelik eğilimleridir. Mishall Fuko, Jan Budriyar, JackDarida, Jan FransovaLiyotar ve Heyavani Vatimo en &ouml;nemli postmodern filozoflar sayılmaktadırlar. Bazıları, Niche ve HaidiGer&rsquo;in d&uuml;ş&uuml;ncelerini postmodern filozofların ger&ccedil;ek alt yapısı ve kaynakları olarak değerlendirmiştirler. &Ouml;zellikle HaidiGer&rsquo;in yazdığı sarsıcı &ldquo;Felsefenin Sonu&rdquo; makalesi yeni bir d&uuml;ş&uuml;nce şeklinin başlangıcını bildirmektedir. Ş&uuml;phecilik &ouml;z&uuml; itibari ile felsefi bir sistem sayılmaz ve sadece metodik bir &ouml;nem taşır. Elbette ş&uuml;phecilik değişik kısımlara ayrılır ve Batı felsefesi tarihinde değişik &ccedil;ağlarda yeni bir okulun şekil alması paralelinde bir mukaddime sıfatıyla her zaman var olmuştur.</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Tarihi Felsefe-i Garb, c. 4, Mustafa Melikiyan, Kum: PejuheşgahıHovze ve Danişgah, Aban 1379, s. 13.</p>\r\n\r\n<p>\r\n	[2] a.g.e, s. 14.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Eğer &ldquo;egemen felsefe&rdquo; tabirini g&uuml;ndemde olan ve ciddi felsefe olarak tanımlar ve &ldquo;hali hazırı&rdquo; da &ldquo;&ccedil;ağdaş&rdquo; olarak yorumlarsak, &ccedil;ağdaş Batı felsefesinin en &ouml;nemli iki ekol&uuml; pozitivizm ve egzistansiyalizmdir. Eğer &ldquo;hali hazırı&rdquo; şimdi olarak (2010) tanımlarsak, Batı felsefesi pozitivizm ve egzistansiyalizmden sonra &ouml;nemli bir felsefi akıma tanıklık etmemiştir. Yirminci y&uuml;zyıl felsefeleri bu iki felsefi okulun dallarıdır. Bununla birlikte yirminci y&uuml;zyılın ikinci yarısında ikinci d&uuml;nya savaşı ve neticelerinin etkisiyle Batıda modernizmi eleştiren ve kritiğe tabi tutan bir takım filozoflar ortaya &ccedil;ıkmıştır. Genel olarak bu filozoflar, postmodern filozoflar olarak adlandırılmaktadır.','&nbsp;Soru maalesef &ccedil;ok genel ve muğl&acirc;ktır. Tam bir şekilde dile getirilmemiştir. Bu y&uuml;zden gerektiği şekilde tam bir cevap beklentisi i&ccedil;inde olunmaması gerekir. Eğer &ldquo;egemen felsefeyi&rdquo; g&uuml;ndemde olan, ciddi ve yaygın felsefe olarak tanımlarsak ve &ldquo;hali hazırı&rdquo; da &ccedil;ağdaş tabiri ile tanımlarsak, &ccedil;ağdaş Batı felsefesinin en &ouml;nemli iki ekol&uuml; Fransız filozofu Agust Kont&rsquo;un kurduğu pozitivizm felsefesi ve Danimarkalı filozof ve m&uuml;tekellim Kirkukur&rsquo;un tesis ettiği egzistansiyalizm felsefesidir. Bu filozofların her ikisi de on dokuzuncu y&uuml;zyılda yaşamıştır. Bu iki okul tesis edildikten bug&uuml;ne dek Batıdaki felsefi departmanlarda y&uuml;kseliş trendine ge&ccedil;miş ve egemen olmuştur. Bu iki okul arasında nitelenmeyen bir d&uuml;şmanlık da her zaman s&uuml;rm&uuml;şt&uuml;r.[1] Bu d&uuml;şmanlık &ccedil;ok sert olmuştur; &ouml;yle ki hi&ccedil;bir yerde iki felsefi sistem arasında bu kadar bir d&uuml;şmanlık olmamıştır. Hatta rasyonalistler ve ampiristler arasında bile bu denli bir d&uuml;şmanlık yaşanmamıştır.[2]Eğer &ldquo;hali hazırı&rdquo; şimdiye (2010) yorumlarsak, Batı felsefesi pozitivizm ve egzistansiyalizmden sonra &ouml;nemli bir felsefesi sisteme tanıklık etmemiştir ve yirminci y&uuml;zyıl felsefeleri bu iki felsefi ekolden t&uuml;remiştir. Bununla birlikte yirminci y&uuml;zyılın ikinci yarısında ikinci d&uuml;nya savaşının ve ondan kaynaklanan olayların etkisi altında Batıda modernizmi eleştiren ve kritiğe tabi tutan filozoflar ortaya &ccedil;ıkmıştır. Onlar, Amerikan k&uuml;lt&uuml;r ve toplumu ekseninde postmodern yaşam sloganıyla ortaya &ccedil;ıkan yeni yaşam tarzı eşliğinde evrenin durumuna yeni bir perspektif ile bakmışlardır. Bu filozoflar genel olarak postmodern filozoflar olarak adlandırılmaktadır. Bunlar postmodern kavramı &ccedil;atısı altında toplanabilecek ortak &ouml;zellikler taşımaktadırlar. Lakin bu filozofların her biri bu k&uuml;lt&uuml;rel yeni olgu hakkında kendine &ouml;zg&uuml; bir tanım dile getirmiştir. Bu filozofların ortak y&ouml;nlerinden biri, daha &ouml;nceleri filozoflar i&ccedil;in yasak b&ouml;lge addedilen genel k&uuml;lt&uuml;r ve b&uuml;t&uuml;n&uuml;yle genelin kabul ettiği meselelere y&ouml;nelik eğilimleridir. Mishall Fuko, Jan Budriyar, JackDarida, Jan FransovaLiyotar ve Heyavani Vatimo en &ouml;nemli postmodern filozoflar sayılmaktadırlar. Bazıları, Niche ve HaidiGer&rsquo;in d&uuml;ş&uuml;ncelerini postmodern filozofların ger&ccedil;ek alt yapısı ve kaynakları olarak değerlendirmiştirler. &Ouml;zellikle HaidiGer&rsquo;in yazdığı sarsıcı &ldquo;Felsefenin Sonu&rdquo; makalesi yeni bir d&uuml;ş&uuml;nce şeklinin başlangıcını bildirmektedir. Ş&uuml;phecilik &ouml;z&uuml; itibari ile felsefi bir sistem sayılmaz ve sadece metodik bir &ouml;nem taşır. Elbette ş&uuml;phecilik değişik kısımlara ayrılır ve Batı felsefesi tarihinde değişik &ccedil;ağlarda yeni bir okulun şekil alması paralelinde bir mukaddime sıfatıyla her zaman var olmuştur.\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Tarihi Felsefe-i Garb, c. 4, Mustafa Melikiyan, Kum: PejuheşgahıHovze ve Danişgah, Aban 1379, s. 13.\r\n\r\n\r\n	[2] a.g.e, s. 14.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;'),(125,'tr133','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align:justify\">\r\n		İnsanın paraş&uuml;t ve yardımcı ara&ccedil;lardan istifade etmeksizin kendisini y&uuml;ksek bir noktadan atması onun bedeninin par&ccedil;alanmasına neden olur.&nbsp; Aynı şekilde insan kendini derin bir denize atar ve y&uuml;zme tekniklerini de bilmezse doğal olarak kendisinin boğulmasına zemin hazırlar. Bu her iki durumda da d&ouml;n&uuml;ş yolu bulunmaz. Bazı g&uuml;nahlar da t&ouml;vbe imk&acirc;nını ortadan kaldıran bir &ouml;zelliğe sahip olması nedeniyle, bu g&uuml;nahlara bulaşanlar cehennemin geri d&ouml;n&uuml;lmez yoluna girerler. Elbette bu durumlarda sadece toleransla otomatik tabiri kullanılabilir ve b&ouml;yle bir neticenin insanların kendi davranışlarının direkt neticesi olduğunu biz biliyoruz. &nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Cevap vermeden &ouml;nce otomatik s&ouml;zc&uuml;ğ&uuml;nden neyin kastedildiğine dikkat etmemiz gerekir. Bu kavramı, bir davranışın direkt neticesi olan hususlar hakkında da kullanmak isteyip istemediğimizi belirtmeliyiz. &Ouml;rneğin eğer insan ayağını ataşe sokarsa otomatik olarak ayağı yanar veya y&uuml;ksek bir noktadan kendini atarsa otomatik olarak yere &ccedil;akılır ve bedeni par&ccedil;alanır diye s&ouml;yleyebilir miyiz?!</p>\r\n\r\n<p>\r\n	Bu mukaddime eşliğinde sorunuzu yanıtlıyoruz: Evrenin Rabbi, insanları yarattıktan sonra onlar i&ccedil;in bir takım davranışları yasaklamış ve bu davranışların yapılması durumunda kendilerini cehennem ateşinin beklediğini belirtmiştir. Bazı g&uuml;nahların &ccedil;&uuml;r&uuml;m&uuml;ş yiyecekler gibi olup uzun s&uuml;re t&uuml;ketildikleri takdirde zarar veren t&uuml;rden olduğunu, bazılarının da b&uuml;y&uuml;k bir patlama gibi insanın manevi yaşamını darmadağın ettiğini bilmekteyiz. &Ouml;te taraftan y&uuml;ce Allah&rsquo;ın engin rahmeti sayesinde insan i&ccedil;in bir&ccedil;ok yol tanıtılmış ve bu yollardan ge&ccedil;erek insanın bazı ağır cezalarının ge&ccedil;ersiz kılınması veya onların bir &ouml;l&ccedil;&uuml;ye dek azaltılması hedeflenmiştir. Haksız hasarların telafi edilmesi, g&uuml;nah nedeniyle zarar g&ouml;rm&uuml;ş kimselerden helallik istenmesi ve en sonda da y&uuml;ce Allah&rsquo;a t&ouml;vbe etmek bir g&uuml;nahı telafi etmenin yolları sayılır. Telafi edici bu hususlar ve &ouml;zellikle t&ouml;vbenin insanın &ouml;l&uuml;m&uuml;nden &ouml;nce ve onun yaşamı esnasında yapılması gerektiği ve &ouml;l&uuml;m esnasındaki veya &ouml;ld&uuml;kten sonraki bir t&ouml;vbenin bir eserinin olmayacağı apa&ccedil;ıktır.[1] Belirtilen hususlar baz alınarak sorunuzda işaret edinilen intihar g&uuml;nahına d&ouml;n&uuml;yoruz. İmam Bakır&rsquo;dan (a.s) nakledilen bir rivayette ş&ouml;yle buyrulmaktadır: &ldquo;M&uuml;min birey t&uuml;rl&uuml; belalara m&uuml;ptela olabilir veya değişik hadiseler ile d&uuml;nyadan ge&ccedil;ebilir, ama o asla intihar etmez.&rdquo;[2] İmam Sadık (a.s) bu hususta ş&ouml;yle buyurmaktadır: &ldquo;Her kim bilerek intihara teşebb&uuml;s ederse, ebedi olarak cehennem ateşinde kalır.&rdquo;[3] Başka bir ifadeyle ve elbette az bir toleransla intiharın insanı otomatik olarak cehenneme sokan bir g&uuml;nah olduğu s&ouml;ylenebilir. Lakin neden?</p>\r\n\r\n<p>\r\n	1. Belirtildiği gibi, y&uuml;ce Allah&rsquo;a t&ouml;vbe etmeyle g&uuml;nahların cezalarının giderilmesi ve azaltılması imk&acirc;nı mevcuttur ve bu t&ouml;vbenin &ouml;l&uuml;mden &ouml;nce yapılması gerekir. Lakin intihar g&uuml;nahı, hayat ve yaşam imk&acirc;nını insandan alan ve t&ouml;vbe fırsatını kendisinden gideren bir g&uuml;nahtır. Başka bir ifadeyle birey b&ouml;yle bir g&uuml;naha bulaşmayla cezaları iptal etmek veya azaltmak i&ccedil;in en son şansını yitirmekte ve tabii olarak cehenneme girmektedir.</p>\r\n\r\n<p>\r\n	2. Hayat ve yaşam y&uuml;ce Allah tarafından insana bahşedilmiş değerli bir hediyedir. Bu hediye ger&ccedil;ekte insanın yardımıyla kemalin en &uuml;st derecelerine erebileceği bir fırsattır. İntihar eden birey, kendi elleriyle fırsatı ortadan kaldırmaktadır ve onun ateşte yanması bu fırsatın kaldırılmasının direkt neticesidir. Nitekim bir birey basiretsizce kendini ateşe verirse, onun bedeninin yanması uygun olmayan davranışının direkt neticesidir.</p>\r\n\r\n<p>\r\n	Bu bağlamda insanın kendi hayatını yok etmesi bağışlanmayan bir su&ccedil; olması gibi, insanın başkalarından hayat fırsatını alması da geri d&ouml;n&uuml;lmeyen cezalar gerektirecektir. İmam Sadık (a.s) ş&ouml;yle buyurmaktadır: &ldquo;M&uuml;min birey haksız yere eli bir m&uuml;minin kanına bulaşmayıncaya dek her zaman kendi davranışlarını yenileme fırsatına sahiptir ve m&uuml;min bir bireyi &ouml;ld&uuml;ren bir şahıs (zahirde pişmanlık i&ccedil;in gerekli fırsatı taşısa da şartlar &ouml;yle bir şekilde ger&ccedil;ekleşir ki) t&ouml;vbe etme başarısını yakalamaz.&rdquo;[4] Bazı g&uuml;nahlar da her ne kadar t&ouml;vbe imk&acirc;nını yok etmese de ona ulaşma şansını azaltır. Şu rivayete dikkat ediniz: &ldquo;Sarhoş edici bir şarap i&ccedil;miş bir bireyin durumunun ne olduğu hususunda İmam Sadık&rsquo;tan (a.s) sorarlar ve İmam (a.s) ş&ouml;yle cevap verir: Kırk g&uuml;ne dek onun ne namazı ve ne de t&ouml;vbesi kabul olur. Eğer bu m&uuml;ddet i&ccedil;inde d&uuml;nyadan g&ouml;&ccedil;erse cehenneme girer.&rdquo;[5]</p>\r\n\r\n<p>\r\n	Son olarak ş&ouml;yle bir netice alınabilir: Bazı g&uuml;nahlar, insanın otomatik olarak cehenneme girmesine neden olur. Ama bundan determinizm anlaşılmamalı ve bireylerin kendi g&uuml;nahlarıyla irtibatlı sorumlulukları k&uuml;&ccedil;&uuml;k g&ouml;r&uuml;lmemelidir. Cehenneme bu otomatik giriş, g&uuml;nahk&acirc;r tarafından yapılmış davranışın direkt neticesidir. Nitekim kendini y&uuml;ksek bir noktadan atan bir şahsın bedeninin par&ccedil;alanması, onun bu konudaki sorumluluğunu yok etmez. Esasen amellerin tecess&uuml;m etmesi veya amel ve &ouml;d&uuml;l&uuml;n somutlaşması g&ouml;r&uuml;ş&uuml;nce, cennet ve cehennem ger&ccedil;ekte insanın amelidir ve ger&ccedil;ekte cennet ve cehennemi inşa eden insanın kendi amelleridir. İnsanın amel işlemesi ve &ouml;nceden belirlenmiş bir anlaşma esasınca kendisini amelinin &ouml;d&uuml;l&uuml; ve cezası sıfatıyla cennet ve cehenneme g&ouml;ndermeleri diye bir şey s&ouml;z konusu değildir. Bu g&ouml;r&uuml;ş esasınca, g&uuml;nahlar hakkında &ldquo;otomatik olarak&rdquo; tabiri mana ve mefhumunu kaybedecektir.</p>\r\n\r\n<p>\r\n	&nbsp;----------------</p>\r\n\r\n<p>\r\n	[1] Nisa Suresi, 18. ayet.</p>\r\n\r\n<p>\r\n	[2] Kuleyni, Muhammed bin Yakup, Kafi, c. 3, s. 112, hadis 8, Daru&rsquo;lKutubu&rsquo;l İslamiye, Tahran, 1365 h.ş.</p>\r\n\r\n<p>\r\n	[3] a.g.e, c. 7, s. 45, hadis 1.</p>\r\n\r\n<p>\r\n	[4] a.g.e,c. 7, s. 272, hadis 7.</p>\r\n\r\n<p>\r\n	[5] Şeyh Saduk, Sevabu&rsquo;lA&rsquo;mal, s. 244, Daru&rsquo;rRezili&rsquo;nNeşr, Kum, 1406 h.k.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','İnsanın paraş&uuml;t ve yardımcı ara&ccedil;lardan istifade etmeksizin kendisini y&uuml;ksek bir noktadan atması onun bedeninin par&ccedil;alanmasına neden olur.&nbsp; Aynı şekilde insan kendini derin bir denize atar ve y&uuml;zme tekniklerini de bilmezse doğal olarak kendisinin boğulmasına zemin hazırlar. Bu her iki durumda da d&ouml;n&uuml;ş yolu bulunmaz. Bazı g&uuml;nahlar da t&ouml;vbe imk&acirc;nını ortadan kaldıran bir &ouml;zelliğe sahip olması nedeniyle, bu g&uuml;nahlara bulaşanlar cehennemin geri d&ouml;n&uuml;lmez yoluna girerler. Elbette bu durumlarda sadece toleransla otomatik tabiri kullanılabilir ve b&ouml;yle bir neticenin insanların kendi davranışlarının direkt neticesi olduğunu biz biliyoruz. &nbsp;','&nbsp;Cevap vermeden &ouml;nce otomatik s&ouml;zc&uuml;ğ&uuml;nden neyin kastedildiğine dikkat etmemiz gerekir. Bu kavramı, bir davranışın direkt neticesi olan hususlar hakkında da kullanmak isteyip istemediğimizi belirtmeliyiz. &Ouml;rneğin eğer insan ayağını ataşe sokarsa otomatik olarak ayağı yanar veya y&uuml;ksek bir noktadan kendini atarsa otomatik olarak yere &ccedil;akılır ve bedeni par&ccedil;alanır diye s&ouml;yleyebilir miyiz?!\r\n\r\n\r\n	Bu mukaddime eşliğinde sorunuzu yanıtlıyoruz: Evrenin Rabbi, insanları yarattıktan sonra onlar i&ccedil;in bir takım davranışları yasaklamış ve bu davranışların yapılması durumunda kendilerini cehennem ateşinin beklediğini belirtmiştir. Bazı g&uuml;nahların &ccedil;&uuml;r&uuml;m&uuml;ş yiyecekler gibi olup uzun s&uuml;re t&uuml;ketildikleri takdirde zarar veren t&uuml;rden olduğunu, bazılarının da b&uuml;y&uuml;k bir patlama gibi insanın manevi yaşamını darmadağın ettiğini bilmekteyiz. &Ouml;te taraftan y&uuml;ce Allah&rsquo;ın engin rahmeti sayesinde insan i&ccedil;in bir&ccedil;ok yol tanıtılmış ve bu yollardan ge&ccedil;erek insanın bazı ağır cezalarının ge&ccedil;ersiz kılınması veya onların bir &ouml;l&ccedil;&uuml;ye dek azaltılması hedeflenmiştir. Haksız hasarların telafi edilmesi, g&uuml;nah nedeniyle zarar g&ouml;rm&uuml;ş kimselerden helallik istenmesi ve en sonda da y&uuml;ce Allah&rsquo;a t&ouml;vbe etmek bir g&uuml;nahı telafi etmenin yolları sayılır. Telafi edici bu hususlar ve &ouml;zellikle t&ouml;vbenin insanın &ouml;l&uuml;m&uuml;nden &ouml;nce ve onun yaşamı esnasında yapılması gerektiği ve &ouml;l&uuml;m esnasındaki veya &ouml;ld&uuml;kten sonraki bir t&ouml;vbenin bir eserinin olmayacağı apa&ccedil;ıktır.[1] Belirtilen hususlar baz alınarak sorunuzda işaret edinilen intihar g&uuml;nahına d&ouml;n&uuml;yoruz. İmam Bakır&rsquo;dan (a.s) nakledilen bir rivayette ş&ouml;yle buyrulmaktadır: &ldquo;M&uuml;min birey t&uuml;rl&uuml; belalara m&uuml;ptela olabilir veya değişik hadiseler ile d&uuml;nyadan ge&ccedil;ebilir, ama o asla intihar etmez.&rdquo;[2] İmam Sadık (a.s) bu hususta ş&ouml;yle buyurmaktadır: &ldquo;Her kim bilerek intihara teşebb&uuml;s ederse, ebedi olarak cehennem ateşinde kalır.&rdquo;[3] Başka bir ifadeyle ve elbette az bir toleransla intiharın insanı otomatik olarak cehenneme sokan bir g&uuml;nah olduğu s&ouml;ylenebilir. Lakin neden?\r\n\r\n\r\n	1. Belirtildiği gibi, y&uuml;ce Allah&rsquo;a t&ouml;vbe etmeyle g&uuml;nahların cezalarının giderilmesi ve azaltılması imk&acirc;nı mevcuttur ve bu t&ouml;vbenin &ouml;l&uuml;mden &ouml;nce yapılması gerekir. Lakin intihar g&uuml;nahı, hayat ve yaşam imk&acirc;nını insandan alan ve t&ouml;vbe fırsatını kendisinden gideren bir g&uuml;nahtır. Başka bir ifadeyle birey b&ouml;yle bir g&uuml;naha bulaşmayla cezaları iptal etmek veya azaltmak i&ccedil;in en son şansını yitirmekte ve tabii olarak cehenneme girmektedir.\r\n\r\n\r\n	2. Hayat ve yaşam y&uuml;ce Allah tarafından insana bahşedilmiş değerli bir hediyedir. Bu hediye ger&ccedil;ekte insanın yardımıyla kemalin en &uuml;st derecelerine erebileceği bir fırsattır. İntihar eden birey, kendi elleriyle fırsatı ortadan kaldırmaktadır ve onun ateşte yanması bu fırsatın kaldırılmasının direkt neticesidir. Nitekim bir birey basiretsizce kendini ateşe verirse, onun bedeninin yanması uygun olmayan davranışının direkt neticesidir.\r\n\r\n\r\n	Bu bağlamda insanın kendi hayatını yok etmesi bağışlanmayan bir su&ccedil; olması gibi, insanın başkalarından hayat fırsatını alması da geri d&ouml;n&uuml;lmeyen cezalar gerektirecektir. İmam Sadık (a.s) ş&ouml;yle buyurmaktadır: &ldquo;M&uuml;min birey haksız yere eli bir m&uuml;minin kanına bulaşmayıncaya dek her zaman kendi davranışlarını yenileme fırsatına sahiptir ve m&uuml;min bir bireyi &ouml;ld&uuml;ren bir şahıs (zahirde pişmanlık i&ccedil;in gerekli fırsatı taşısa da şartlar &ouml;yle bir şekilde ger&ccedil;ekleşir ki) t&ouml;vbe etme başarısını yakalamaz.&rdquo;[4] Bazı g&uuml;nahlar da her ne kadar t&ouml;vbe imk&acirc;nını yok etmese de ona ulaşma şansını azaltır. Şu rivayete dikkat ediniz: &ldquo;Sarhoş edici bir şarap i&ccedil;miş bir bireyin durumunun ne olduğu hususunda İmam Sadık&rsquo;tan (a.s) sorarlar ve İmam (a.s) ş&ouml;yle cevap verir: Kırk g&uuml;ne dek onun ne namazı ve ne de t&ouml;vbesi kabul olur. Eğer bu m&uuml;ddet i&ccedil;inde d&uuml;nyadan g&ouml;&ccedil;erse cehenneme girer.&rdquo;[5]\r\n\r\n\r\n	Son olarak ş&ouml;yle bir netice alınabilir: Bazı g&uuml;nahlar, insanın otomatik olarak cehenneme girmesine neden olur. Ama bundan determinizm anlaşılmamalı ve bireylerin kendi g&uuml;nahlarıyla irtibatlı sorumlulukları k&uuml;&ccedil;&uuml;k g&ouml;r&uuml;lmemelidir. Cehenneme bu otomatik giriş, g&uuml;nahk&acirc;r tarafından yapılmış davranışın direkt neticesidir. Nitekim kendini y&uuml;ksek bir noktadan atan bir şahsın bedeninin par&ccedil;alanması, onun bu konudaki sorumluluğunu yok etmez. Esasen amellerin tecess&uuml;m etmesi veya amel ve &ouml;d&uuml;l&uuml;n somutlaşması g&ouml;r&uuml;ş&uuml;nce, cennet ve cehennem ger&ccedil;ekte insanın amelidir ve ger&ccedil;ekte cennet ve cehennemi inşa eden insanın kendi amelleridir. İnsanın amel işlemesi ve &ouml;nceden belirlenmiş bir anlaşma esasınca kendisini amelinin &ouml;d&uuml;l&uuml; ve cezası sıfatıyla cennet ve cehenneme g&ouml;ndermeleri diye bir şey s&ouml;z konusu değildir. Bu g&ouml;r&uuml;ş esasınca, g&uuml;nahlar hakkında &ldquo;otomatik olarak&rdquo; tabiri mana ve mefhumunu kaybedecektir.\r\n\r\n\r\n	&nbsp;----------------\r\n\r\n\r\n	[1] Nisa Suresi, 18. ayet.\r\n\r\n\r\n	[2] Kuleyni, Muhammed bin Yakup, Kafi, c. 3, s. 112, hadis 8, Daru&rsquo;lKutubu&rsquo;l İslamiye, Tahran, 1365 h.ş.\r\n\r\n\r\n	[3] a.g.e, c. 7, s. 45, hadis 1.\r\n\r\n\r\n	[4] a.g.e,c. 7, s. 272, hadis 7.\r\n\r\n\r\n	[5] Şeyh Saduk, Sevabu&rsquo;lA&rsquo;mal, s. 244, Daru&rsquo;rRezili&rsquo;nNeşr, Kum, 1406 h.k.\r\n\r\n\r\n	&nbsp;'),(126,'tr132','<p dir=\"ltr\" style=\"text-align:justify\">\r\n	Şia&rsquo;nın inancına g&ouml;re, m&uuml;minlerin &ouml;nderi Hz. Ali&rsquo;nin (a.s) velayeti A&rsquo;li İmran suresinin 55. ayetinde a&ccedil;ık&ccedil;a beyan edilmiştir. Belirtilen veli ve velayetten ne kastedildiği hususunda Şii ve S&uuml;nni &acirc;limleri arasında ihtilaf vardır. Ehlis&uuml;nnet bunu sevgi ve dostluk velayeti manasında yorumlamış, Şiiler ise y&ouml;netim ve imamet velayeti manasında değerlendirmiştir. &nbsp;&nbsp;</p>\r\n','<p>\r\n	<br />\r\n	&nbsp;Arap dilinde &ldquo;velayet&rdquo; kavramı dirayet vezni ile &ldquo;Ve le ye&rdquo; k&ouml;k&uuml;nden alınmıştır. &ldquo;Saky&rdquo; veznindeki &ldquo;vely&rdquo; kelimesi ise yakınlık manasına gelir. &ldquo;Gani&rdquo; veznindeki &ldquo;veli&rdquo; kelimesi ise seven, arkadaş ve yardımcı manasına gelir. S&ouml;zc&uuml;kbilimciler veli kelimesinden t&uuml;reyen &ldquo;mevla&rdquo; kelimesi i&ccedil;in de yaklaşık yirmi bir mana dile getirmiştir. Bu c&uuml;mleden olmak &uuml;zere malik, kul, sahip, ortak, rab, yardımcı, takip&ccedil;i ve nimet veren &ouml;rneklerine işaret edilebilir.[1] S&ouml;zc&uuml;kbilimcilerin a&ccedil;ık&ccedil;a belirtmesine g&ouml;re veli ve mevla&rsquo;nın kullanımlarından biri, başkalarının işlerine &ouml;nderlik etmek ve onların işini idare etmektir. &Ouml;rneğin kadının velisi, onun evliliği hususunda karar alma hakkını taşıyan kimseye denir. Aynı şekilde yetimin velisi, onun bakıcılığını &uuml;stlenmiş kimseye denir. Tebaanın velisi olmak ise halkın işlerini idare etmeyi &uuml;stlenmektir. Kanın velisi ise katili af veya kısas edebilecek şahsa denir.[2]Ragıb İsfahani, velayeti işleri idare etmek manasında tanımlamıştır.[3] Bundan dolayı veli, mevla ve velayet kavramları yukarıdaki şekilde kullanılabilir. Kur&rsquo;an-ı Kerim&rsquo;e bakmayla &ldquo;ve le ye&rdquo; kavramının değişik kullanımlarını muhtelif ayetlerde g&ouml;zlemlemek m&uuml;mk&uuml;nd&uuml;r. Bu, iki y&uuml;z ayete yaklaşmaktadır. Bu hususta velayet ayeti olarak meşhur olan Maide suresinin 55. ayeti &ouml;zel bir &ouml;nem taşımaktadır.[4] Bu ayetteki &ldquo;veli&rdquo; kelimesinden neyin kastedildiği hususunda Şii ve S&uuml;nni &acirc;limleri arasında ilmi ve inan&ccedil;sal bir ihtilaf vardır. Şii &acirc;limleri &ldquo;veli&rdquo; kelimesini &ouml;nderlik velayeti olarak tanımlamakta, Ehlis&uuml;nnet ise onu sevgi ve yardım velayeti olarak yorumlamaktadır. Şiilerin kendi iddialarına d&ouml;n&uuml;k delili şudur: &ldquo;innema&rdquo; kelimesi &ouml;zg&uuml;nl&uuml;k ve ihtisasa delalet ettiğinden, bu velayetten maksat, &ouml;zel bir velayet olmalıdır. Bu da Allah, Peygamber (s.a.a) ve ayette belirtilen &ouml;zellikleri ile m&uuml;minlere &ouml;zg&uuml;d&uuml;r. Lakin velayet yardım manasında olursa &ldquo;innema&rdquo; kelimesi gereksiz ve artı bir s&ouml;zc&uuml;k olacaktır. &Ccedil;&uuml;nk&uuml; b&ouml;yle bir velayet kimseye &ouml;zg&uuml; değildir ve M&uuml;sl&uuml;manların t&uuml;m&uuml; ona sahip olmalıdır. Her M&uuml;sl&uuml;man bir başka M&uuml;sl&uuml;manı sevmeli ve ona yardım etmelidir. Nitekim bu &ouml;nemli husus t&ouml;vbe suresinin 71. ayetinde de vurgulanmıştır. Bu ayetteki &ldquo;veliyyukum&rdquo; kelimesinin muhatabı Peygamberin de (s.a.a) i&ccedil;inde bulunduğu toplumdaki bireylerin t&uuml;m&uuml;d&uuml;r; yani ey m&uuml;minler Allah sizin velinizdir denmektedir. Allah&rsquo;a atfedilen &ldquo;resuluhu&rdquo; kelimesinin gelmesiyle Hz. Peygamber (s.a.a) bu hitaptan &ccedil;ıkmıştır; yani ey m&uuml;minler Allah&rsquo;a ek olarak peygamber de (s.a.a) sizin velinizdir denilmektedir. Bundan dolayı &ldquo;vellezine amenu&rdquo; c&uuml;mlesi &ldquo;resuluhu&rdquo; kelimesine atfedildiği zaman &ldquo;veliyyukum&rdquo; kelimesinin muhatabı olan m&uuml;minlerin, velayetin kendileri i&ccedil;in ispat olduğu grup dışında olması gerekir. Aksi takdirde &ldquo;veliyyukum&rdquo; manasız olacak ve herkes kendine y&ouml;nelik velayet taşıyacaktır. Oysaki bu ikisi muhal ve imk&acirc;nsızdır.[5] Belirtilen noktaları kabul etmeyle Şia, &ldquo;ellezine amenu&rdquo; c&uuml;mlesinden maksadın ayette belirtilen &ouml;zellikler ile m&uuml;minlerin &ouml;nderi Ali (a.s) olduğuna inanmaktadır. Ayetin iniş sebebini bildiren hadisler de bu &ouml;nemli tespite delalet etmektedir.[6] Ehlis&uuml;nnetin bu iddiaya y&ouml;nelttiği eleştiri şudur: &ldquo;Ellezine&rdquo; kelimesi &ccedil;oğuldur ve bir bireye delalet edemez.[7] Bu eleştiriye y&ouml;nelik iki cevap verilebilir:</p>\r\n\r\n<p>\r\n	1. Kur&rsquo;an&rsquo;da tekil i&ccedil;in &ccedil;oğul s&ouml;zc&uuml;kler kullanılmıştır. Nitekim A&rsquo;li İmran suresinin 173. ayetinde, &ldquo;naim&rdquo; s&ouml;zc&uuml;ğ&uuml; bu şekilde kullanılmıştır.[8]</p>\r\n\r\n<p>\r\n	2. Bu ayette &ccedil;oğul kullanılması, diğer şahıslar i&ccedil;in bir rağbet ve motivasyon oluşturmak ve İmam Ali&rsquo;nin (a.s) işinin sevabına eşit bir &ouml;d&uuml;l almaya y&ouml;neltmek i&ccedil;indir.[9]</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Zubeydi, Seyyid Muhammed, Tacu&rsquo;lArus, c. 10, s. 399.</p>\r\n\r\n<p>\r\n	[2] İbni Esir Cezri, En- Nihaye fi Garibi&rsquo;l Hadis ve&rsquo;l Eser, c. 5, s. 229.</p>\r\n\r\n<p>\r\n	[3] Ragıbıİsfahani, El- M&uuml;fradat, s. 533.</p>\r\n\r\n<p>\r\n	[4]انما ولیکم الله و رسوله و الذین آمنوا الذین یقیمون الصلاه و یؤتون الزکاه و هم راکعون.</p>\r\n\r\n<p>\r\n	[5] Tusi, Muhammed ibniHasan, Et- Tibyan fi Tefsiri&#39;l Kur&rsquo;an, c. 3, s. 559.</p>\r\n\r\n<p>\r\n	[6] Zamahşeri, Mahmut ibni &Ouml;mer, El- Keşşaf an Hakayikigavamizu&rsquo;t Tenzil, c. 1, s. 649.</p>\r\n\r\n<p>\r\n	[7] Razi, Muhammed ibni &Ouml;mer, Mefatihu&rsquo;lGayb, c. 12, s. 385.</p>\r\n\r\n<p>\r\n	[8] Abdu&rsquo;l H&uuml;seyin Şerefu&rsquo;d Din &ndash; El- M&uuml;racaat, s. 248.</p>\r\n\r\n<p>\r\n	[9] Zamahşeri &ndash; a.g.e.</p>\r\n','Şia&rsquo;nın inancına g&ouml;re, m&uuml;minlerin &ouml;nderi Hz. Ali&rsquo;nin (a.s) velayeti A&rsquo;li İmran suresinin 55. ayetinde a&ccedil;ık&ccedil;a beyan edilmiştir. Belirtilen veli ve velayetten ne kastedildiği hususunda Şii ve S&uuml;nni &acirc;limleri arasında ihtilaf vardır. Ehlis&uuml;nnet bunu sevgi ve dostluk velayeti manasında yorumlamış, Şiiler ise y&ouml;netim ve imamet velayeti manasında değerlendirmiştir. &nbsp;&nbsp;','&nbsp;Arap dilinde &ldquo;velayet&rdquo; kavramı dirayet vezni ile &ldquo;Ve le ye&rdquo; k&ouml;k&uuml;nden alınmıştır. &ldquo;Saky&rdquo; veznindeki &ldquo;vely&rdquo; kelimesi ise yakınlık manasına gelir. &ldquo;Gani&rdquo; veznindeki &ldquo;veli&rdquo; kelimesi ise seven, arkadaş ve yardımcı manasına gelir. S&ouml;zc&uuml;kbilimciler veli kelimesinden t&uuml;reyen &ldquo;mevla&rdquo; kelimesi i&ccedil;in de yaklaşık yirmi bir mana dile getirmiştir. Bu c&uuml;mleden olmak &uuml;zere malik, kul, sahip, ortak, rab, yardımcı, takip&ccedil;i ve nimet veren &ouml;rneklerine işaret edilebilir.[1] S&ouml;zc&uuml;kbilimcilerin a&ccedil;ık&ccedil;a belirtmesine g&ouml;re veli ve mevla&rsquo;nın kullanımlarından biri, başkalarının işlerine &ouml;nderlik etmek ve onların işini idare etmektir. &Ouml;rneğin kadının velisi, onun evliliği hususunda karar alma hakkını taşıyan kimseye denir. Aynı şekilde yetimin velisi, onun bakıcılığını &uuml;stlenmiş kimseye denir. Tebaanın velisi olmak ise halkın işlerini idare etmeyi &uuml;stlenmektir. Kanın velisi ise katili af veya kısas edebilecek şahsa denir.[2]Ragıb İsfahani, velayeti işleri idare etmek manasında tanımlamıştır.[3] Bundan dolayı veli, mevla ve velayet kavramları yukarıdaki şekilde kullanılabilir. Kur&rsquo;an-ı Kerim&rsquo;e bakmayla &ldquo;ve le ye&rdquo; kavramının değişik kullanımlarını muhtelif ayetlerde g&ouml;zlemlemek m&uuml;mk&uuml;nd&uuml;r. Bu, iki y&uuml;z ayete yaklaşmaktadır. Bu hususta velayet ayeti olarak meşhur olan Maide suresinin 55. ayeti &ouml;zel bir &ouml;nem taşımaktadır.[4] Bu ayetteki &ldquo;veli&rdquo; kelimesinden neyin kastedildiği hususunda Şii ve S&uuml;nni &acirc;limleri arasında ilmi ve inan&ccedil;sal bir ihtilaf vardır. Şii &acirc;limleri &ldquo;veli&rdquo; kelimesini &ouml;nderlik velayeti olarak tanımlamakta, Ehlis&uuml;nnet ise onu sevgi ve yardım velayeti olarak yorumlamaktadır. Şiilerin kendi iddialarına d&ouml;n&uuml;k delili şudur: &ldquo;innema&rdquo; kelimesi &ouml;zg&uuml;nl&uuml;k ve ihtisasa delalet ettiğinden, bu velayetten maksat, &ouml;zel bir velayet olmalıdır. Bu da Allah, Peygamber (s.a.a) ve ayette belirtilen &ouml;zellikleri ile m&uuml;minlere &ouml;zg&uuml;d&uuml;r. Lakin velayet yardım manasında olursa &ldquo;innema&rdquo; kelimesi gereksiz ve artı bir s&ouml;zc&uuml;k olacaktır. &Ccedil;&uuml;nk&uuml; b&ouml;yle bir velayet kimseye &ouml;zg&uuml; değildir ve M&uuml;sl&uuml;manların t&uuml;m&uuml; ona sahip olmalıdır. Her M&uuml;sl&uuml;man bir başka M&uuml;sl&uuml;manı sevmeli ve ona yardım etmelidir. Nitekim bu &ouml;nemli husus t&ouml;vbe suresinin 71. ayetinde de vurgulanmıştır. Bu ayetteki &ldquo;veliyyukum&rdquo; kelimesinin muhatabı Peygamberin de (s.a.a) i&ccedil;inde bulunduğu toplumdaki bireylerin t&uuml;m&uuml;d&uuml;r; yani ey m&uuml;minler Allah sizin velinizdir denmektedir. Allah&rsquo;a atfedilen &ldquo;resuluhu&rdquo; kelimesinin gelmesiyle Hz. Peygamber (s.a.a) bu hitaptan &ccedil;ıkmıştır; yani ey m&uuml;minler Allah&rsquo;a ek olarak peygamber de (s.a.a) sizin velinizdir denilmektedir. Bundan dolayı &ldquo;vellezine amenu&rdquo; c&uuml;mlesi &ldquo;resuluhu&rdquo; kelimesine atfedildiği zaman &ldquo;veliyyukum&rdquo; kelimesinin muhatabı olan m&uuml;minlerin, velayetin kendileri i&ccedil;in ispat olduğu grup dışında olması gerekir. Aksi takdirde &ldquo;veliyyukum&rdquo; manasız olacak ve herkes kendine y&ouml;nelik velayet taşıyacaktır. Oysaki bu ikisi muhal ve imk&acirc;nsızdır.[5] Belirtilen noktaları kabul etmeyle Şia, &ldquo;ellezine amenu&rdquo; c&uuml;mlesinden maksadın ayette belirtilen &ouml;zellikler ile m&uuml;minlerin &ouml;nderi Ali (a.s) olduğuna inanmaktadır. Ayetin iniş sebebini bildiren hadisler de bu &ouml;nemli tespite delalet etmektedir.[6] Ehlis&uuml;nnetin bu iddiaya y&ouml;nelttiği eleştiri şudur: &ldquo;Ellezine&rdquo; kelimesi &ccedil;oğuldur ve bir bireye delalet edemez.[7] Bu eleştiriye y&ouml;nelik iki cevap verilebilir:\r\n\r\n\r\n	1. Kur&rsquo;an&rsquo;da tekil i&ccedil;in &ccedil;oğul s&ouml;zc&uuml;kler kullanılmıştır. Nitekim A&rsquo;li İmran suresinin 173. ayetinde, &ldquo;naim&rdquo; s&ouml;zc&uuml;ğ&uuml; bu şekilde kullanılmıştır.[8]\r\n\r\n\r\n	2. Bu ayette &ccedil;oğul kullanılması, diğer şahıslar i&ccedil;in bir rağbet ve motivasyon oluşturmak ve İmam Ali&rsquo;nin (a.s) işinin sevabına eşit bir &ouml;d&uuml;l almaya y&ouml;neltmek i&ccedil;indir.[9]\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Zubeydi, Seyyid Muhammed, Tacu&rsquo;lArus, c. 10, s. 399.\r\n\r\n\r\n	[2] İbni Esir Cezri, En- Nihaye fi Garibi&rsquo;l Hadis ve&rsquo;l Eser, c. 5, s. 229.\r\n\r\n\r\n	[3] Ragıbıİsfahani, El- M&uuml;fradat, s. 533.\r\n\r\n\r\n	[4]انما ولیکم الله و رسوله و الذین آمنوا الذین یقیمون الصلاه و یؤتون الزکاه و هم راکعون.\r\n\r\n\r\n	[5] Tusi, Muhammed ibniHasan, Et- Tibyan fi Tefsiri&#39;l Kur&rsquo;an, c. 3, s. 559.\r\n\r\n\r\n	[6] Zamahşeri, Mahmut ibni &Ouml;mer, El- Keşşaf an Hakayikigavamizu&rsquo;t Tenzil, c. 1, s. 649.\r\n\r\n\r\n	[7] Razi, Muhammed ibni &Ouml;mer, Mefatihu&rsquo;lGayb, c. 12, s. 385.\r\n\r\n\r\n	[8] Abdu&rsquo;l H&uuml;seyin Şerefu&rsquo;d Din &ndash; El- M&uuml;racaat, s. 248.\r\n\r\n\r\n	[9] Zamahşeri &ndash; a.g.e.'),(127,'tr131','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align:justify\">\r\n		Yaratılış d&uuml;zeninde &ldquo;beslenmek&rdquo; yaşamak gayesiyle g&uuml;&ccedil; elde etmek ve y&uuml;ce Allah&rsquo;a kulluk etmek i&ccedil;in bir ara&ccedil;tır. Genel olarak bir vesiledir. Yaşam beslenmek i&ccedil;in bir ara&ccedil; değildir ve başka bir ifadeyle yaşamın ara&ccedil; olması ve beslenmenin hedef olması diye bir şey s&ouml;z konusu olamaz. İslam&rsquo;ın beslenmek hakkındaki kılavuzluklarından biri oburluktan y&uuml;z &ccedil;evirmek ve az yemeye y&ouml;nelmektir. Hadislerde oburluk sert bir şekilde yerilmiştir. Masumların rivayetlerinden elde edildiği kadarıyla oburluk, ihtiya&ccedil; haddinden fazla yemek ve i&ccedil;meye denir. Hadisler esasınca bu oburluk ş&ouml;yle a&ccedil;ıklanabilir: Oburluk, insanın hem cisimsel ataletine ve hem de rahat bir şekilde nefes alamamasına ve de zor ve problemli bir şekilde bir iş veya ibadeti yapabileceği tarzda yemek yemesi veya su ve benzeri şeyleri i&ccedil;mesidir. B&ouml;yle bir şey insanda ger&ccedil;ekleştiği vakit insan a&ccedil; olmadan yemek yer ve yemek yemeye veya i&ccedil;meye başladığında da son merhaleye dek bu yemeyi ve i&ccedil;meyi s&uuml;rd&uuml;r&uuml;r ve karnını doldurur. Ger&ccedil;ekte oburluk olumsuz eserleri ve zararları kanalıyla tanınabilir ve tanımlanabilir. Hadisler a&ccedil;ısından oburluk ibadette atalet, kalp nurunun yok olması ve az namaz kılmak gibi olumsuz eserler meydana getirir. &nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Yeme ve i&ccedil;mede sağlık kurallarına riayet etmek; sağlık, mutluluk ve &ouml;mr&uuml;n uzun olmasının en &ouml;nemli etkenlerinden sayılır. Eğer insanlar ne yemeleri, ne kadar yemeleri, nasıl yemeleri gerektiğini bilir ve bu bilgileri uygularlarsa, kuşkusuz toplumdaki hastalıkların &ccedil;oğu ortadan kalkacak ve insan yaşam zevki ve mutluluğunu tadacaktır. Yaratılış d&uuml;zeninde &ldquo;beslenmek&rdquo;, yaşamak gayesiyle g&uuml;&ccedil; elde etmek ve y&uuml;ce Allah&rsquo;a kulluk etmek i&ccedil;in bir ara&ccedil;tır. Genel olarak bir vesiledir. Beslenmek, yemek i&ccedil;in bir ara&ccedil; ve vesile değildir. İslam&rsquo;ın bu husustaki tavsiyeleri &ouml;nemli ve değerlidir. Bu konu hakkında iki noktaya dikkat etmek &ouml;nem taşımaktadır:</p>\r\n\r\n<p>\r\n	A. İslam&rsquo;ın yemek hakkındaki tavsiyeleri, sadece beden sağlığını g&uuml;venceye almaz, insan cisim ve ruhunun sağlığını da garantiler.</p>\r\n\r\n<p>\r\n	B. Akıl ve bilimin yaratılışın t&uuml;m sırlarını bilmemesi nedeniyle, bug&uuml;nk&uuml; bilim a&ccedil;ısından İslam&rsquo;ın bazı tavsiyelerinin hikmetinin me&ccedil;hul kalması doğaldır, ancak bu husus s&ouml;z konusu tavsiyelerin delilsiz oluşu anlamına gelmez. Nitekim İslam h&uuml;k&uuml;mlerinin bazılarının felsefesi ge&ccedil;mişte bilinmiyordu, lakin bug&uuml;n bilim onların sırrını keşfetmiştir. Tavsiyelerden biri oburluktan sakınmak ve az yemeye y&ouml;nelmektir. Oburluk hadisler a&ccedil;ısından sert bir şekilde yerilmiştir. Masumların rivayetlerinden anlaşıldığı kadarıyla oburluk, ihtiya&ccedil; haddinden fazla yemek ve i&ccedil;mek ve aşırılığa ka&ccedil;maktır. Hadisler esasınca, oburluk insanın hem cisimsel ataletine neden olacak ve hem de rahat bir şekilde nefes alamayacak şekilde yemek yemesi veya su ve benzeri şeyleri i&ccedil;mesi tarzında a&ccedil;ıklanabilir. İmam Ali (a.s) ş&ouml;yle buyurmuştur: &ldquo;Eğer oburluk yapılırsa nefes yolu tıkanır.&rdquo;[1] İnsan oburluk ederse zorlukla ve problemli bir şekilde bir işi veya ibadeti yapar. B&ouml;yle bir şey insanda ger&ccedil;ekleştiğinde insan acıkmadan yer ve yemeye ve i&ccedil;meye başladığında da son merhaleye dek yemek yemeyi ve i&ccedil;meyi s&uuml;rd&uuml;r&uuml;r ve karnını doldurur. Ger&ccedil;ekte oburluk olumsuz eserleri ve zararları kanalıyla tanınabilir ve tanımlanabilir. Burada hadisler esasınca oburluğun bazı manevi ve cismi olumsuz eserleri a&ccedil;ıklanacaktır:</p>\r\n\r\n<p>\r\n	1. İmam Ali (a.s) bir hadiste ş&ouml;yle buyurmaktadır: &ldquo;Oburluk ve fazla uyumak insan bedenini bozar ve insan i&ccedil;in zarar ve ziyan getirir.&rdquo;[2]</p>\r\n\r\n<p>\r\n	2. Oburluk ağır ve &ccedil;ok harcamaları peşinden getirir. Bir hadiste ş&ouml;yle buyrulmaktadır: &ldquo;Oburun sağlığı bozuk ve işi ağır ve meşakkatlidir.&rdquo;[3]</p>\r\n\r\n<p>\r\n	3. Oburluk kalbin katılaşması ve şehvetin harekete ge&ccedil;mesine neden olur. İmam Sadık&rsquo;tan (a.s) nakledilen bir hadiste ş&ouml;yle okumaktayız: &ldquo;M&uuml;minin kalbi i&ccedil;in oburluktan daha zararlı olan bir şey yoktur. Oburluk iki şeye neden olur: Kalbin katılaşması ve şehvetin harekete ge&ccedil;mesi.&rdquo;[4]</p>\r\n\r\n<p>\r\n	4. Oburluk insanın az namaz kılmasına neden olur. Allah Resul&uuml;&rsquo;nden (s.a.a) nakledilen bir hadiste Hz. İsa&rsquo;nın (a.s) kavmi İsrail oğullarına ş&ouml;yle buyurduğu belirtilmiştir: &ldquo;Oburluk etmeyin. Her kim oburluk ederse &ccedil;ok uyur. Her kim &ccedil;ok uyursa namazı azalır ve her kimin namazı azalırsa, kendisi gafillerden yazılır.&rdquo;[5]</p>\r\n\r\n<p>\r\n	5. Oburluk ibadetlerde atalet ve isteksizliğe neden olur. Allah Resul&uuml;&rsquo;nden (s.a.a) ş&ouml;yle nakledilmiştir: &ldquo;Oburluktan sakının. Oburluk bedeni bozar, hastalığı miras bırakır ve ibadette atalete neden olur.&rdquo;[6]</p>\r\n\r\n<p>\r\n	6. Dolu karın Allah nezdinde menfurdur. Allah Resul&uuml;&rsquo;nden (s.a.a) ş&ouml;yle nakledilmiştir: &ldquo;Allah nezdinde dolu karından daha menfur bir şey yoktur.&rdquo;[7]</p>\r\n\r\n<p>\r\n	7. Oburluk kalbin nuraniyetini yok eder. Allah Resul&uuml; (s.a.a), İmam Ali&rsquo;ye (a.s) verdiği bir nasihatte kalbin nuraniyetini gideren unsurlardan biri olarak oburluğu dile getirmiştir.[8]</p>\r\n\r\n<p>\r\n	&Ouml;zetle oburluk hadislerde sert bir şekilde yerilmiştir. Oburluk sağlığı bozar ve değişik cisimsel ve ruhsal hastalıklar i&ccedil;in bir altyapı oluşturur. Oburluk nefsin &ouml;z&uuml;n&uuml; tahrip eder, takvayı zedeler, zek&acirc;nın hicabı olur ve kalbi katı ve siyah kılar. &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;----------------</p>\r\n\r\n<p>\r\n	[1] MekarimŞirazi, Nasır, terc&uuml;meyi g&uuml;ya ve şerhi fişordeberNehc&uuml;&rsquo;lBelağa, ba terc&uuml;me: Aştiyani, Muhammed Rıza, ve İmami, Muhammed Cafer, c. 3, s. 249, şumare 108, İntişaratıMetbuatiyi Hedef, Kum, &ccedil;apı evvel.</p>\r\n\r\n<p>\r\n	[2] Muhaddis Nuri, M&uuml;stedrek&uuml;&rsquo;lVesail, c. 5, s. 119, hadis sevvum, M&uuml;essese-i A&rsquo;lulBeyt, Kum, 1408 h.k.</p>\r\n\r\n<p>\r\n	[3] Temimi Amedi, Abdu&rsquo;lVahid bin Muhammed, Gureru&rsquo;l Hikem, s. 360, hadis 8168, İntişaratı defteri tebligatı İslami Kum, 1366 h.ş.</p>\r\n\r\n<p>\r\n	[4] Meclisi, Muhammed Bakır, Biharu&rsquo;lEnvar, c. 63, s. 337, hadis 33, M&uuml;essesetu El- Vefa Beyrut, L&uuml;bnan, 1404 h.k.</p>\r\n\r\n<p>\r\n	[5] Veram bin EbiFeras, Mecmuayı Veram, c. 1, s. 47, İntişaratıMektebetu&rsquo;l Fakih, Kum.</p>\r\n\r\n<p>\r\n	[6] Biharu&rsquo;lEnvar, c. 59, s. 266.</p>\r\n\r\n<p>\r\n	[7] Amuli, H&uuml;rr, Vesailu&rsquo;ş Şia, c. 25, s. 24, hadis 31049, M&uuml;essese-i A&rsquo;lulBeyt, Kum, 1409h.k.</p>\r\n\r\n<p>\r\n	[8] Vesailu&rsquo;ş Şia, c. 24, s. 244, hadis 30447.</p>\r\n','Yaratılış d&uuml;zeninde &ldquo;beslenmek&rdquo; yaşamak gayesiyle g&uuml;&ccedil; elde etmek ve y&uuml;ce Allah&rsquo;a kulluk etmek i&ccedil;in bir ara&ccedil;tır. Genel olarak bir vesiledir. Yaşam beslenmek i&ccedil;in bir ara&ccedil; değildir ve başka bir ifadeyle yaşamın ara&ccedil; olması ve beslenmenin hedef olması diye bir şey s&ouml;z konusu olamaz. İslam&rsquo;ın beslenmek hakkındaki kılavuzluklarından biri oburluktan y&uuml;z &ccedil;evirmek ve az yemeye y&ouml;nelmektir. Hadislerde oburluk sert bir şekilde yerilmiştir. Masumların rivayetlerinden elde edildiği kadarıyla oburluk, ihtiya&ccedil; haddinden fazla yemek ve i&ccedil;meye denir. Hadisler esasınca bu oburluk ş&ouml;yle a&ccedil;ıklanabilir: Oburluk, insanın hem cisimsel ataletine ve hem de rahat bir şekilde nefes alamamasına ve de zor ve problemli bir şekilde bir iş veya ibadeti yapabileceği tarzda yemek yemesi veya su ve benzeri şeyleri i&ccedil;mesidir. B&ouml;yle bir şey insanda ger&ccedil;ekleştiği vakit insan a&ccedil; olmadan yemek yer ve yemek yemeye veya i&ccedil;meye başladığında da son merhaleye dek bu yemeyi ve i&ccedil;meyi s&uuml;rd&uuml;r&uuml;r ve karnını doldurur. Ger&ccedil;ekte oburluk olumsuz eserleri ve zararları kanalıyla tanınabilir ve tanımlanabilir. Hadisler a&ccedil;ısından oburluk ibadette atalet, kalp nurunun yok olması ve az namaz kılmak gibi olumsuz eserler meydana getirir. &nbsp;','&nbsp;Yeme ve i&ccedil;mede sağlık kurallarına riayet etmek; sağlık, mutluluk ve &ouml;mr&uuml;n uzun olmasının en &ouml;nemli etkenlerinden sayılır. Eğer insanlar ne yemeleri, ne kadar yemeleri, nasıl yemeleri gerektiğini bilir ve bu bilgileri uygularlarsa, kuşkusuz toplumdaki hastalıkların &ccedil;oğu ortadan kalkacak ve insan yaşam zevki ve mutluluğunu tadacaktır. Yaratılış d&uuml;zeninde &ldquo;beslenmek&rdquo;, yaşamak gayesiyle g&uuml;&ccedil; elde etmek ve y&uuml;ce Allah&rsquo;a kulluk etmek i&ccedil;in bir ara&ccedil;tır. Genel olarak bir vesiledir. Beslenmek, yemek i&ccedil;in bir ara&ccedil; ve vesile değildir. İslam&rsquo;ın bu husustaki tavsiyeleri &ouml;nemli ve değerlidir. Bu konu hakkında iki noktaya dikkat etmek &ouml;nem taşımaktadır:\r\n\r\n\r\n	A. İslam&rsquo;ın yemek hakkındaki tavsiyeleri, sadece beden sağlığını g&uuml;venceye almaz, insan cisim ve ruhunun sağlığını da garantiler.\r\n\r\n\r\n	B. Akıl ve bilimin yaratılışın t&uuml;m sırlarını bilmemesi nedeniyle, bug&uuml;nk&uuml; bilim a&ccedil;ısından İslam&rsquo;ın bazı tavsiyelerinin hikmetinin me&ccedil;hul kalması doğaldır, ancak bu husus s&ouml;z konusu tavsiyelerin delilsiz oluşu anlamına gelmez. Nitekim İslam h&uuml;k&uuml;mlerinin bazılarının felsefesi ge&ccedil;mişte bilinmiyordu, lakin bug&uuml;n bilim onların sırrını keşfetmiştir. Tavsiyelerden biri oburluktan sakınmak ve az yemeye y&ouml;nelmektir. Oburluk hadisler a&ccedil;ısından sert bir şekilde yerilmiştir. Masumların rivayetlerinden anlaşıldığı kadarıyla oburluk, ihtiya&ccedil; haddinden fazla yemek ve i&ccedil;mek ve aşırılığa ka&ccedil;maktır. Hadisler esasınca, oburluk insanın hem cisimsel ataletine neden olacak ve hem de rahat bir şekilde nefes alamayacak şekilde yemek yemesi veya su ve benzeri şeyleri i&ccedil;mesi tarzında a&ccedil;ıklanabilir. İmam Ali (a.s) ş&ouml;yle buyurmuştur: &ldquo;Eğer oburluk yapılırsa nefes yolu tıkanır.&rdquo;[1] İnsan oburluk ederse zorlukla ve problemli bir şekilde bir işi veya ibadeti yapar. B&ouml;yle bir şey insanda ger&ccedil;ekleştiğinde insan acıkmadan yer ve yemeye ve i&ccedil;meye başladığında da son merhaleye dek yemek yemeyi ve i&ccedil;meyi s&uuml;rd&uuml;r&uuml;r ve karnını doldurur. Ger&ccedil;ekte oburluk olumsuz eserleri ve zararları kanalıyla tanınabilir ve tanımlanabilir. Burada hadisler esasınca oburluğun bazı manevi ve cismi olumsuz eserleri a&ccedil;ıklanacaktır:\r\n\r\n\r\n	1. İmam Ali (a.s) bir hadiste ş&ouml;yle buyurmaktadır: &ldquo;Oburluk ve fazla uyumak insan bedenini bozar ve insan i&ccedil;in zarar ve ziyan getirir.&rdquo;[2]\r\n\r\n\r\n	2. Oburluk ağır ve &ccedil;ok harcamaları peşinden getirir. Bir hadiste ş&ouml;yle buyrulmaktadır: &ldquo;Oburun sağlığı bozuk ve işi ağır ve meşakkatlidir.&rdquo;[3]\r\n\r\n\r\n	3. Oburluk kalbin katılaşması ve şehvetin harekete ge&ccedil;mesine neden olur. İmam Sadık&rsquo;tan (a.s) nakledilen bir hadiste ş&ouml;yle okumaktayız: &ldquo;M&uuml;minin kalbi i&ccedil;in oburluktan daha zararlı olan bir şey yoktur. Oburluk iki şeye neden olur: Kalbin katılaşması ve şehvetin harekete ge&ccedil;mesi.&rdquo;[4]\r\n\r\n\r\n	4. Oburluk insanın az namaz kılmasına neden olur. Allah Resul&uuml;&rsquo;nden (s.a.a) nakledilen bir hadiste Hz. İsa&rsquo;nın (a.s) kavmi İsrail oğullarına ş&ouml;yle buyurduğu belirtilmiştir: &ldquo;Oburluk etmeyin. Her kim oburluk ederse &ccedil;ok uyur. Her kim &ccedil;ok uyursa namazı azalır ve her kimin namazı azalırsa, kendisi gafillerden yazılır.&rdquo;[5]\r\n\r\n\r\n	5. Oburluk ibadetlerde atalet ve isteksizliğe neden olur. Allah Resul&uuml;&rsquo;nden (s.a.a) ş&ouml;yle nakledilmiştir: &ldquo;Oburluktan sakının. Oburluk bedeni bozar, hastalığı miras bırakır ve ibadette atalete neden olur.&rdquo;[6]\r\n\r\n\r\n	6. Dolu karın Allah nezdinde menfurdur. Allah Resul&uuml;&rsquo;nden (s.a.a) ş&ouml;yle nakledilmiştir: &ldquo;Allah nezdinde dolu karından daha menfur bir şey yoktur.&rdquo;[7]\r\n\r\n\r\n	7. Oburluk kalbin nuraniyetini yok eder. Allah Resul&uuml; (s.a.a), İmam Ali&rsquo;ye (a.s) verdiği bir nasihatte kalbin nuraniyetini gideren unsurlardan biri olarak oburluğu dile getirmiştir.[8]\r\n\r\n\r\n	&Ouml;zetle oburluk hadislerde sert bir şekilde yerilmiştir. Oburluk sağlığı bozar ve değişik cisimsel ve ruhsal hastalıklar i&ccedil;in bir altyapı oluşturur. Oburluk nefsin &ouml;z&uuml;n&uuml; tahrip eder, takvayı zedeler, zek&acirc;nın hicabı olur ve kalbi katı ve siyah kılar. &nbsp;\r\n\r\n\r\n	&nbsp;----------------\r\n\r\n\r\n	[1] MekarimŞirazi, Nasır, terc&uuml;meyi g&uuml;ya ve şerhi fişordeberNehc&uuml;&rsquo;lBelağa, ba terc&uuml;me: Aştiyani, Muhammed Rıza, ve İmami, Muhammed Cafer, c. 3, s. 249, şumare 108, İntişaratıMetbuatiyi Hedef, Kum, &ccedil;apı evvel.\r\n\r\n\r\n	[2] Muhaddis Nuri, M&uuml;stedrek&uuml;&rsquo;lVesail, c. 5, s. 119, hadis sevvum, M&uuml;essese-i A&rsquo;lulBeyt, Kum, 1408 h.k.\r\n\r\n\r\n	[3] Temimi Amedi, Abdu&rsquo;lVahid bin Muhammed, Gureru&rsquo;l Hikem, s. 360, hadis 8168, İntişaratı defteri tebligatı İslami Kum, 1366 h.ş.\r\n\r\n\r\n	[4] Meclisi, Muhammed Bakır, Biharu&rsquo;lEnvar, c. 63, s. 337, hadis 33, M&uuml;essesetu El- Vefa Beyrut, L&uuml;bnan, 1404 h.k.\r\n\r\n\r\n	[5] Veram bin EbiFeras, Mecmuayı Veram, c. 1, s. 47, İntişaratıMektebetu&rsquo;l Fakih, Kum.\r\n\r\n\r\n	[6] Biharu&rsquo;lEnvar, c. 59, s. 266.\r\n\r\n\r\n	[7] Amuli, H&uuml;rr, Vesailu&rsquo;ş Şia, c. 25, s. 24, hadis 31049, M&uuml;essese-i A&rsquo;lulBeyt, Kum, 1409h.k.\r\n\r\n\r\n	[8] Vesailu&rsquo;ş Şia, c. 24, s. 244, hadis 30447.'),(128,'tr130','<p dir=\"ltr\" style=\"text-align:justify\">\r\n	Aşağıdaki noktalar eşliğinde soruya cevap verilecektir:</p>\r\n\r\n<p dir=\"ltr\">\r\n	1. T&uuml;m ilahi h&uuml;k&uuml;mler maslahatlar ve sakıncalar esasıncadır; yani hi&ccedil;bir şey cihetsiz helal veya farz kılınmamıştır. H&uuml;k&uuml;mlerin hikmetsiz, &ouml;l&ccedil;&uuml;s&uuml;z, kritersiz ve etkileri g&ouml;zetilmeksizin insanlığa sunulması ve onlarda bir nedenselliğin bulunmaması diye bir şey s&ouml;z konusu değildir.</p>\r\n\r\n<p dir=\"ltr\">\r\n	2. Ayet ve rivayetlerde k&uuml;lli ve c&uuml;zi olarak bir takım hikmetlere (nedenselliklere) işaret edildiği belirtilmelidir. Bazı durumlarda da karinelerden ve ilahi buyrukların k&uuml;lli ruhundan yola &ccedil;ıkarak bu hikmetlere ulaşılabilir.</p>\r\n\r\n<p dir=\"ltr\">\r\n	3. Eğer bazı yerlerde fıkhi h&uuml;k&uuml;mlerin nedenselliği beyan edilmemişse, bizzat bu nedensellik, hikmet ve bir maslahat taşır. Bu, insanda taabbud, ubudiyet ve kulluk ruhunun geliştirilmesidir.</p>\r\n\r\n<p dir=\"ltr\">\r\n	4. İnsan aklı kısıtlıdır ve h&uuml;k&uuml;mlerin t&uuml;m detaylarına ulaşamaz. Eğer insan aklı h&uuml;k&uuml;mlerin detaylarını ve hatta bazı gelen hususlarını kavrayamıyorsa, ilahi h&uuml;k&uuml;mleri eksik bilmemek ve reddetmemek gerekir; zira y&uuml;ce Allah&rsquo;ın ilim ve hikmeti, kullarının maslahatını g&ouml;zetmeksizin hi&ccedil;bir buyruğu dile getirmesine izin vermez. B&ouml;yle bireyler her zaman ilahi buyrukları takip etme &ccedil;abasında olurlar.</p>\r\n','<p>\r\n	<br />\r\n	&nbsp;Birka&ccedil; noktayı a&ccedil;ıklayarak sorulan soruya yanıt vereceğiz:</p>\r\n\r\n<p>\r\n	1. İlahi h&uuml;k&uuml;mlerin t&uuml;m&uuml; maslahat ve sakıncalar esasıncadır ve biz fıkhi h&uuml;k&uuml;mlerin nedenselliğinin olmadığını kabul etmiyoruz. Hi&ccedil;bir İslami h&uuml;k&uuml;m cihetsiz helal veya farz kılınmamıştır. H&uuml;k&uuml;mlerde nedenselliğin olmaması diye bir şey s&ouml;z konusu değildir. Tevhit temellerini sağlam kılan ve kesin deliller &uuml;zere İslam&rsquo;ı yasalaştıran y&uuml;ce Allah&rsquo;ın mutlak anlamda gani olduğuna ve sonsuz ilim ve hikmet taşıdığına inanan kimseler, Hz. Peygamberin (s.a.a) y&uuml;ce Allah tarafından insanlığa getirdiği t&uuml;m İslami buyruklar, h&uuml;k&uuml;mler ve kanunların maslahat ve faydalar taşıdığı hususunda hi&ccedil;bir ş&uuml;phe duymaz; zira y&uuml;ce Allah&rsquo;ın ilim ve hikmeti, hi&ccedil;bir buyruğu kullarının maslahatını g&ouml;zetmeksizin dile getirmeye izin vermez. B&ouml;yle bireyler de her zaman ilahi buyruklara uymaya &ccedil;alışır ve h&uuml;k&uuml;mlerin felsefesinin detaylarını bilip bilmemek onların ruh haline bir etkide bulunmaz. Hz. İmam Rıza (a.s) ş&ouml;yle buyurmaktadır: &ldquo;Ben, Allah Tebarek ve Teala&rsquo;nın helal buyurduğu her şeyde kullarının maslahat ve bekasının bulunduğunu, kullarının ona ihtiya&ccedil; duyduğunu, ondan m&uuml;stağni olmadığını ve haram kıldığı her şeyde de kullarının haram kılınan şeylere ihtiya&ccedil; duymadığını ve bu hususların insanı yok olmaya y&ouml;nelten bozgunculuğun nedeni olduğunu g&ouml;rd&uuml;m.&rdquo;[1]</p>\r\n\r\n<p>\r\n	2. Her ne kadar insan aklı sınırlı olsa ve h&uuml;k&uuml;mlerin t&uuml;m maslahat, hikmet ve nedenselliğini kavrayamasa da ayet ve rivayetlerde bazı h&uuml;k&uuml;mlerin hikmet, kıstas ve eserlerine genel veya detaylı bir şekilde işaret edildiğini ve karinelerden yola &ccedil;ıkarak bir takım noktalara ulaşılabileceğini bilmek gerekir. Şeyh Saduk&rsquo;un &ldquo;İlelu&rsquo;ş-Şerayi&rdquo; kitabı h&uuml;k&uuml;mlerin hikmet, felsefe ve nedenselliğini a&ccedil;ıklamaktadır ve bu kitapta ilgili rivayetlerin &ccedil;oğu bir araya getirilmiştir. Biz &ouml;rnek sıfatıyla sadece ilahi farzların ve h&uuml;k&uuml;mlerin en &ouml;nemlilerinden sayılan namaza işaret ediyoruz: Y&uuml;ce Allah insanı beyhude yaratmadığından ve insan da fıtri olarak ilahi kemali istediğinden, bu kemale ulaşmak i&ccedil;in bir yolun olması gerekir. &Ouml;zet olarak y&uuml;ce Allah&rsquo;a kulluk ve itaat etmeyi gerektiren yol bilin&ccedil; ve şuur olmaksızın kat edilmez ve bilincin karşısında da gaflet yer alır. Gaflet, nefsi arındırmada ve ilahi yakınlık ve kemale ermede bir engeldir. Nitekim Hz. Ali (a.s) ş&ouml;yle buyurmaktadır: &ldquo;Gaflet ruhun sapması ve talihsizlik t&uuml;rlerinin anasıdır.&rdquo;[2] Gafleti gidermenin &ouml;nemli yollarından biri gece ve g&uuml;nd&uuml;z kılınan beş &ouml;ğ&uuml;n namazdır.[3] K&ouml;t&uuml;l&uuml;klerden ve &ccedil;irkin işlerden sakınmanın namazın neticelerinden olduğunun belirtilmesi bu y&uuml;zdendir: (Ey Muhammed!) Kitaptan sana vahyolunanı oku, namazı da dosdoğru kıl. &Ccedil;&uuml;nk&uuml; namaz, insanı hay&acirc;sızlıktan ve k&ouml;t&uuml;l&uuml;kten alıkoyar. Allah&rsquo;ı anmak ( namaz) elbette en b&uuml;y&uuml;k ibadettir. Allah, yaptıklarınızı biliyor.[4]</p>\r\n\r\n<p>\r\n	3. Y&uuml;ce Allah&rsquo;ın bazı yerlerde bazı h&uuml;k&uuml;mlerin hikmetine işaret etmemesi, bizzat bir hikmet esasıncadır. &Ouml;rneğin bu hususta bilginin verilmemesi y&uuml;ce Allah&rsquo;ın insanda taabbud ve kulluk psikolojisini takviye etmesi i&ccedil;indir. Eğer bir insan y&uuml;ce Allah&rsquo;a kulluk yapmak istiyorsa, sabah namazının neden iki ve &ouml;ğle namazının neden d&ouml;rt rekat olduğunu bilmemesi onun kulluğuna bir halel getirir mi?! Her ne kadar namazın rekat sayısı bile bir nedenselliğe sahip olsa da bundaki en &ouml;nemli nedenselliğin Allah&rsquo;ın insanı sınamak ve ondaki kulluk psikolojisini geliştirmek istemesi olduğu s&ouml;ylenebilir; yani insan ben Rabbimin hikmet sahibi olduğuna inanıyorum, O&rsquo;nun bir şeyi boşuna s&ouml;ylemeyeceğini biliyorum, O&rsquo;na teslimim ve her ne kadar neden sabah namazını iki rek&acirc;t ve &ouml;ğle namazını d&ouml;rt rekat kıldığımı bilmesem de bu amelleri yapıyorum, diye s&ouml;ylemelidir.</p>\r\n\r\n<p>\r\n	4. Şu noktanın son olarak belirtilmesi zorunluluk addetmektedir: Dini h&uuml;k&uuml;m ve buyruklar insanların saadet ve mutluluğunu her a&ccedil;ıdan temin etmek i&ccedil;in Allah tarafından g&ouml;nderilen ve peygamberler ve dini &ouml;nderler vesilesiyle insanlara getirilen re&ccedil;etelerdir. Eğer bir kimse bir h&uuml;km&uuml;n hikmet ve felsefesini anlamazsa, onu eksik bilmemeli, reddetmemeli ve her şeyi kendi eksik beşeri aklıyla ve ilahi vahyin bilgisinden yoksun olarak değerlendirmemeli ve netice almamalıdır. Eğer bir şahıs kendi hastalığı i&ccedil;in bir doktora m&uuml;racaat ederse ve doktor onun hastalıklarını tedavi etmek i&ccedil;in bir takım ila&ccedil;lar yazarsa, b&ouml;yle bir şahıs ilk etapta neden filan ilacı yazdın diye doktora sorar mı? İkincisi, eğer doktor hastanın hikmeti hakkında bilgi sahibi olmadığı bir ila&ccedil; verirse, hasta onu etkisiz ve faydasız telakki eder mi?</p>\r\n\r\n<p>\r\n	O halde yukarıdaki a&ccedil;ıklamalara binaen kendi aklımızın &ouml;l&ccedil;&uuml;, kabiliyet ve kapsamı &ccedil;er&ccedil;evesinde şer&icirc; h&uuml;k&uuml;mlerin nedensellik ve hikmetini &ouml;ğrenmeye koyulabilir ve onlar hakkında soru sorabiliriz. Bizim soru sorma hakkımız bulunmakla birlikte asla sınırlı beşeri bilgilerimizle h&uuml;k&uuml;mlerin sır ve felsefesinin t&uuml;m detaylarını &ouml;ğrenme beklentisi i&ccedil;inde olmamamız gerekir; zira bu h&uuml;k&uuml;mler g&uuml;n&uuml;m&uuml;zdeki t&uuml;m g&ouml;rkemli bilim ve bilgilerin karşısında, denizin damla mukabilindeki pozisyonunu andıran bir kaynaktan t&uuml;remiştir. Esasen bilmediklerimiz karşısında bildiklerimizin na&ccedil;iz oluşu, bug&uuml;n d&uuml;nyadaki b&uuml;y&uuml;k bilginlerin a&ccedil;ık&ccedil;a itiraf ettikleri bir konudur.Bu konuda daha fazla bilgi edinmek i&ccedil;in &ldquo;Hikmetin kaynakları ve h&uuml;k&uuml;mlerin felsefesi&rdquo; konusuna m&uuml;racaat edilebilir.</p>\r\n\r\n<p>\r\n	&nbsp;----------------</p>\r\n\r\n<p>\r\n	[1] H&uuml;rr&rsquo;&uuml; Amuli, Muhammed bin Hasan bin Ali, Vesailu&rsquo;ş Şia, c. 25, s. 51, hadis 31146, m&uuml;essese-i A&rsquo;lu&rsquo;lBeyt (a.s), Kum, &ccedil;apı evveli 1409 h.k.</p>\r\n\r\n<p>\r\n	[2]AgaCemalu&rsquo;d Din Hunsari, Şerhi Gureru&rsquo;l Hikem, c. 1, s. 369, danişgahı Tahran, &ccedil;apı evvel, 1366 h.ş.</p>\r\n\r\n<p>\r\n	[3]Vesailu&rsquo;ş Şia, c. 4, s. 14 &ndash; 15.</p>\r\n\r\n<p>\r\n	[4]Ankebut Suresi, 45. ayet.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Aşağıdaki noktalar eşliğinde soruya cevap verilecektir:\r\n\r\n\r\n	1. T&uuml;m ilahi h&uuml;k&uuml;mler maslahatlar ve sakıncalar esasıncadır; yani hi&ccedil;bir şey cihetsiz helal veya farz kılınmamıştır. H&uuml;k&uuml;mlerin hikmetsiz, &ouml;l&ccedil;&uuml;s&uuml;z, kritersiz ve etkileri g&ouml;zetilmeksizin insanlığa sunulması ve onlarda bir nedenselliğin bulunmaması diye bir şey s&ouml;z konusu değildir.\r\n\r\n\r\n	2. Ayet ve rivayetlerde k&uuml;lli ve c&uuml;zi olarak bir takım hikmetlere (nedenselliklere) işaret edildiği belirtilmelidir. Bazı durumlarda da karinelerden ve ilahi buyrukların k&uuml;lli ruhundan yola &ccedil;ıkarak bu hikmetlere ulaşılabilir.\r\n\r\n\r\n	3. Eğer bazı yerlerde fıkhi h&uuml;k&uuml;mlerin nedenselliği beyan edilmemişse, bizzat bu nedensellik, hikmet ve bir maslahat taşır. Bu, insanda taabbud, ubudiyet ve kulluk ruhunun geliştirilmesidir.\r\n\r\n\r\n	4. İnsan aklı kısıtlıdır ve h&uuml;k&uuml;mlerin t&uuml;m detaylarına ulaşamaz. Eğer insan aklı h&uuml;k&uuml;mlerin detaylarını ve hatta bazı gelen hususlarını kavrayamıyorsa, ilahi h&uuml;k&uuml;mleri eksik bilmemek ve reddetmemek gerekir; zira y&uuml;ce Allah&rsquo;ın ilim ve hikmeti, kullarının maslahatını g&ouml;zetmeksizin hi&ccedil;bir buyruğu dile getirmesine izin vermez. B&ouml;yle bireyler her zaman ilahi buyrukları takip etme &ccedil;abasında olurlar.','&nbsp;Birka&ccedil; noktayı a&ccedil;ıklayarak sorulan soruya yanıt vereceğiz:\r\n\r\n\r\n	1. İlahi h&uuml;k&uuml;mlerin t&uuml;m&uuml; maslahat ve sakıncalar esasıncadır ve biz fıkhi h&uuml;k&uuml;mlerin nedenselliğinin olmadığını kabul etmiyoruz. Hi&ccedil;bir İslami h&uuml;k&uuml;m cihetsiz helal veya farz kılınmamıştır. H&uuml;k&uuml;mlerde nedenselliğin olmaması diye bir şey s&ouml;z konusu değildir. Tevhit temellerini sağlam kılan ve kesin deliller &uuml;zere İslam&rsquo;ı yasalaştıran y&uuml;ce Allah&rsquo;ın mutlak anlamda gani olduğuna ve sonsuz ilim ve hikmet taşıdığına inanan kimseler, Hz. Peygamberin (s.a.a) y&uuml;ce Allah tarafından insanlığa getirdiği t&uuml;m İslami buyruklar, h&uuml;k&uuml;mler ve kanunların maslahat ve faydalar taşıdığı hususunda hi&ccedil;bir ş&uuml;phe duymaz; zira y&uuml;ce Allah&rsquo;ın ilim ve hikmeti, hi&ccedil;bir buyruğu kullarının maslahatını g&ouml;zetmeksizin dile getirmeye izin vermez. B&ouml;yle bireyler de her zaman ilahi buyruklara uymaya &ccedil;alışır ve h&uuml;k&uuml;mlerin felsefesinin detaylarını bilip bilmemek onların ruh haline bir etkide bulunmaz. Hz. İmam Rıza (a.s) ş&ouml;yle buyurmaktadır: &ldquo;Ben, Allah Tebarek ve Teala&rsquo;nın helal buyurduğu her şeyde kullarının maslahat ve bekasının bulunduğunu, kullarının ona ihtiya&ccedil; duyduğunu, ondan m&uuml;stağni olmadığını ve haram kıldığı her şeyde de kullarının haram kılınan şeylere ihtiya&ccedil; duymadığını ve bu hususların insanı yok olmaya y&ouml;nelten bozgunculuğun nedeni olduğunu g&ouml;rd&uuml;m.&rdquo;[1]\r\n\r\n\r\n	2. Her ne kadar insan aklı sınırlı olsa ve h&uuml;k&uuml;mlerin t&uuml;m maslahat, hikmet ve nedenselliğini kavrayamasa da ayet ve rivayetlerde bazı h&uuml;k&uuml;mlerin hikmet, kıstas ve eserlerine genel veya detaylı bir şekilde işaret edildiğini ve karinelerden yola &ccedil;ıkarak bir takım noktalara ulaşılabileceğini bilmek gerekir. Şeyh Saduk&rsquo;un &ldquo;İlelu&rsquo;ş-Şerayi&rdquo; kitabı h&uuml;k&uuml;mlerin hikmet, felsefe ve nedenselliğini a&ccedil;ıklamaktadır ve bu kitapta ilgili rivayetlerin &ccedil;oğu bir araya getirilmiştir. Biz &ouml;rnek sıfatıyla sadece ilahi farzların ve h&uuml;k&uuml;mlerin en &ouml;nemlilerinden sayılan namaza işaret ediyoruz: Y&uuml;ce Allah insanı beyhude yaratmadığından ve insan da fıtri olarak ilahi kemali istediğinden, bu kemale ulaşmak i&ccedil;in bir yolun olması gerekir. &Ouml;zet olarak y&uuml;ce Allah&rsquo;a kulluk ve itaat etmeyi gerektiren yol bilin&ccedil; ve şuur olmaksızın kat edilmez ve bilincin karşısında da gaflet yer alır. Gaflet, nefsi arındırmada ve ilahi yakınlık ve kemale ermede bir engeldir. Nitekim Hz. Ali (a.s) ş&ouml;yle buyurmaktadır: &ldquo;Gaflet ruhun sapması ve talihsizlik t&uuml;rlerinin anasıdır.&rdquo;[2] Gafleti gidermenin &ouml;nemli yollarından biri gece ve g&uuml;nd&uuml;z kılınan beş &ouml;ğ&uuml;n namazdır.[3] K&ouml;t&uuml;l&uuml;klerden ve &ccedil;irkin işlerden sakınmanın namazın neticelerinden olduğunun belirtilmesi bu y&uuml;zdendir: (Ey Muhammed!) Kitaptan sana vahyolunanı oku, namazı da dosdoğru kıl. &Ccedil;&uuml;nk&uuml; namaz, insanı hay&acirc;sızlıktan ve k&ouml;t&uuml;l&uuml;kten alıkoyar. Allah&rsquo;ı anmak ( namaz) elbette en b&uuml;y&uuml;k ibadettir. Allah, yaptıklarınızı biliyor.[4]\r\n\r\n\r\n	3. Y&uuml;ce Allah&rsquo;ın bazı yerlerde bazı h&uuml;k&uuml;mlerin hikmetine işaret etmemesi, bizzat bir hikmet esasıncadır. &Ouml;rneğin bu hususta bilginin verilmemesi y&uuml;ce Allah&rsquo;ın insanda taabbud ve kulluk psikolojisini takviye etmesi i&ccedil;indir. Eğer bir insan y&uuml;ce Allah&rsquo;a kulluk yapmak istiyorsa, sabah namazının neden iki ve &ouml;ğle namazının neden d&ouml;rt rekat olduğunu bilmemesi onun kulluğuna bir halel getirir mi?! Her ne kadar namazın rekat sayısı bile bir nedenselliğe sahip olsa da bundaki en &ouml;nemli nedenselliğin Allah&rsquo;ın insanı sınamak ve ondaki kulluk psikolojisini geliştirmek istemesi olduğu s&ouml;ylenebilir; yani insan ben Rabbimin hikmet sahibi olduğuna inanıyorum, O&rsquo;nun bir şeyi boşuna s&ouml;ylemeyeceğini biliyorum, O&rsquo;na teslimim ve her ne kadar neden sabah namazını iki rek&acirc;t ve &ouml;ğle namazını d&ouml;rt rekat kıldığımı bilmesem de bu amelleri yapıyorum, diye s&ouml;ylemelidir.\r\n\r\n\r\n	4. Şu noktanın son olarak belirtilmesi zorunluluk addetmektedir: Dini h&uuml;k&uuml;m ve buyruklar insanların saadet ve mutluluğunu her a&ccedil;ıdan temin etmek i&ccedil;in Allah tarafından g&ouml;nderilen ve peygamberler ve dini &ouml;nderler vesilesiyle insanlara getirilen re&ccedil;etelerdir. Eğer bir kimse bir h&uuml;km&uuml;n hikmet ve felsefesini anlamazsa, onu eksik bilmemeli, reddetmemeli ve her şeyi kendi eksik beşeri aklıyla ve ilahi vahyin bilgisinden yoksun olarak değerlendirmemeli ve netice almamalıdır. Eğer bir şahıs kendi hastalığı i&ccedil;in bir doktora m&uuml;racaat ederse ve doktor onun hastalıklarını tedavi etmek i&ccedil;in bir takım ila&ccedil;lar yazarsa, b&ouml;yle bir şahıs ilk etapta neden filan ilacı yazdın diye doktora sorar mı? İkincisi, eğer doktor hastanın hikmeti hakkında bilgi sahibi olmadığı bir ila&ccedil; verirse, hasta onu etkisiz ve faydasız telakki eder mi?\r\n\r\n\r\n	O halde yukarıdaki a&ccedil;ıklamalara binaen kendi aklımızın &ouml;l&ccedil;&uuml;, kabiliyet ve kapsamı &ccedil;er&ccedil;evesinde şer&icirc; h&uuml;k&uuml;mlerin nedensellik ve hikmetini &ouml;ğrenmeye koyulabilir ve onlar hakkında soru sorabiliriz. Bizim soru sorma hakkımız bulunmakla birlikte asla sınırlı beşeri bilgilerimizle h&uuml;k&uuml;mlerin sır ve felsefesinin t&uuml;m detaylarını &ouml;ğrenme beklentisi i&ccedil;inde olmamamız gerekir; zira bu h&uuml;k&uuml;mler g&uuml;n&uuml;m&uuml;zdeki t&uuml;m g&ouml;rkemli bilim ve bilgilerin karşısında, denizin damla mukabilindeki pozisyonunu andıran bir kaynaktan t&uuml;remiştir. Esasen bilmediklerimiz karşısında bildiklerimizin na&ccedil;iz oluşu, bug&uuml;n d&uuml;nyadaki b&uuml;y&uuml;k bilginlerin a&ccedil;ık&ccedil;a itiraf ettikleri bir konudur.Bu konuda daha fazla bilgi edinmek i&ccedil;in &ldquo;Hikmetin kaynakları ve h&uuml;k&uuml;mlerin felsefesi&rdquo; konusuna m&uuml;racaat edilebilir.\r\n\r\n\r\n	&nbsp;----------------\r\n\r\n\r\n	[1] H&uuml;rr&rsquo;&uuml; Amuli, Muhammed bin Hasan bin Ali, Vesailu&rsquo;ş Şia, c. 25, s. 51, hadis 31146, m&uuml;essese-i A&rsquo;lu&rsquo;lBeyt (a.s), Kum, &ccedil;apı evveli 1409 h.k.\r\n\r\n\r\n	[2]AgaCemalu&rsquo;d Din Hunsari, Şerhi Gureru&rsquo;l Hikem, c. 1, s. 369, danişgahı Tahran, &ccedil;apı evvel, 1366 h.ş.\r\n\r\n\r\n	[3]Vesailu&rsquo;ş Şia, c. 4, s. 14 &ndash; 15.\r\n\r\n\r\n	[4]Ankebut Suresi, 45. ayet.\r\n\r\n\r\n	&nbsp;'),(129,'tr129','','<p>\r\n	<br />\r\n	&nbsp;B&uuml;y&uuml;k taklit mercilerinin &ccedil;oğunun g&ouml;r&uuml;ş&uuml; aşağıda a&ccedil;ıklandığı gibidir:</p>\r\n\r\n<p>\r\n	Eğer banka parayı yatıran kişi tarafından şer&rsquo;i bir muamele yapmak i&ccedil;in vekil kılınmışsa, karın bir sakıncası olmaz. Lakin para kar şartıyla bor&ccedil; olarak verilmişse kar almak haramdır.[1]</p>\r\n\r\n<p>\r\n	Ayetullah Beh&ccedil;et:</p>\r\n\r\n<p>\r\n	Yatırılan paranın karını almak faiz ve haramdır. Lakin banka ile şer&rsquo;i bir muamele yapılırsa, bunun bir mahsuru olmaz. &Ouml;rneğin banka herhangi bir malı yatırılan paranın karı miktarınca m&uuml;şteriye satar ve onun belirli bir m&uuml;ddete dek belirli bir parayı bankaya bor&ccedil; vermesi şartını koşar.[2]</p>\r\n\r\n<p>\r\n	Ayetullah Vahid:</p>\r\n\r\n<p>\r\n	Eğer bunda kar şartı bulunmazsa ve m&uuml;şteri kendini bor&ccedil; sahibi bilmezse onu almak sakıncasızdır. Her ne kadar bankanın kar vereceğini bilse de durum değişmez.[3]</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Hamene-i, Ecvibetu&rsquo;lİstiftaat, s. 1926 ve 1940: Nuri, Tovzihu&rsquo;lMesail, Mesaili Mutehaddise; Tebrizi, İstiftaat, s. 2120; Mekarim, İstiftaat, c. 1, s. 1377 ve 1383; Fazıl, Camiu&rsquo;lMesail, c. 1, s. 1094 ve 1095 ve c. 2, s. 1003; Safi, Camiu&rsquo;l Ahkam, c. 2, s. 1990 ve 1991; Porsıman Cd.</p>\r\n\r\n<p>\r\n	[2] Behcet, Tovzihu&rsquo;lMesail, m. 2283.</p>\r\n\r\n<p>\r\n	[3] Vahid, Tovzihu&rsquo;lMesail, m. 2850.</p>\r\n','','&nbsp;B&uuml;y&uuml;k taklit mercilerinin &ccedil;oğunun g&ouml;r&uuml;ş&uuml; aşağıda a&ccedil;ıklandığı gibidir:\r\n\r\n\r\n	Eğer banka parayı yatıran kişi tarafından şer&rsquo;i bir muamele yapmak i&ccedil;in vekil kılınmışsa, karın bir sakıncası olmaz. Lakin para kar şartıyla bor&ccedil; olarak verilmişse kar almak haramdır.[1]\r\n\r\n\r\n	Ayetullah Beh&ccedil;et:\r\n\r\n\r\n	Yatırılan paranın karını almak faiz ve haramdır. Lakin banka ile şer&rsquo;i bir muamele yapılırsa, bunun bir mahsuru olmaz. &Ouml;rneğin banka herhangi bir malı yatırılan paranın karı miktarınca m&uuml;şteriye satar ve onun belirli bir m&uuml;ddete dek belirli bir parayı bankaya bor&ccedil; vermesi şartını koşar.[2]\r\n\r\n\r\n	Ayetullah Vahid:\r\n\r\n\r\n	Eğer bunda kar şartı bulunmazsa ve m&uuml;şteri kendini bor&ccedil; sahibi bilmezse onu almak sakıncasızdır. Her ne kadar bankanın kar vereceğini bilse de durum değişmez.[3]\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Hamene-i, Ecvibetu&rsquo;lİstiftaat, s. 1926 ve 1940: Nuri, Tovzihu&rsquo;lMesail, Mesaili Mutehaddise; Tebrizi, İstiftaat, s. 2120; Mekarim, İstiftaat, c. 1, s. 1377 ve 1383; Fazıl, Camiu&rsquo;lMesail, c. 1, s. 1094 ve 1095 ve c. 2, s. 1003; Safi, Camiu&rsquo;l Ahkam, c. 2, s. 1990 ve 1991; Porsıman Cd.\r\n\r\n\r\n	[2] Behcet, Tovzihu&rsquo;lMesail, m. 2283.\r\n\r\n\r\n	[3] Vahid, Tovzihu&rsquo;lMesail, m. 2850.'),(130,'tr128','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align:justify\">\r\n		&ldquo;Veli&rdquo; kelimesi değişik anlamlarda kullanılmıştır ve onların en &ouml;nemlileri aşağıdaki anlamlardır:</p>\r\n\r\n	<p dir=\"ltr\">\r\n		A. Liderlik anlamında.</p>\r\n\r\n	<p dir=\"ltr\">\r\n		B. Dostluk manasında.</p>\r\n\r\n	<p dir=\"ltr\">\r\n		C. Yardımcı manasında.</p>\r\n\r\n	<p dir=\"ltr\">\r\n		Her ne kadar bu &uuml;&ccedil; mananın her biri de Hz Ali (a.s) hakkında doğru olsa da bu hususta nakledilmiş rivayetlere binaen ezandaki bu c&uuml;mleden maksat birinci anlamdır; yani Ali (a.s) veli ve liderdir. O, tasarrufta bulunmaya en liyakatli kişidir. Bu velayet Allah tarafından kendisine verilmiştir. Tıpkı &ldquo;Muhammed (s.a.a) Allah&rsquo;ın resul&uuml;d&uuml;r&rdquo; diye belirtildiğinde bu el&ccedil;iliğin Allah tarafından verilmiş olması gibi. Ali (a.s) &ldquo;veliyullah&rdquo; c&uuml;mlesi ezanın bir c&uuml;z&rsquo;&uuml; m&uuml;d&uuml;r yoksa değil midir? Bu konuda ş&ouml;yle s&ouml;ylemek gerekir: Ehlibeyt rivayetleri ve Şia fakihlerinin fetvası esasınca ezanın on sekiz c&uuml;mlesi vardır ve &ldquo;Eşhedu Enne Aliyen Veliyullah&rdquo; c&uuml;mlesi ezanın bir c&uuml;z&rsquo;&uuml; değildir ve bu c&uuml;mleyi ezanın bir c&uuml;z&rsquo;&uuml; olarak s&ouml;ylememek gerekir.&nbsp; &nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Tam bir cevap vermek i&ccedil;in soruyu &uuml;&ccedil; b&ouml;l&uuml;me ayırıyor ve belirli bir d&uuml;zen i&ccedil;erisinde cevaplandırıyoruz:</p>\r\n\r\n<p>\r\n	1. Esasen &ldquo;Ali veliyullah&rdquo; c&uuml;mlesini s&ouml;ylemek doğru mudur, yoksa bu s&ouml;z yanlış ve ge&ccedil;ersiz midir?</p>\r\n\r\n<p>\r\n	2. Doğru olduğunu varsayarsak bu c&uuml;mle ezanın bir c&uuml;z&rsquo;&uuml; m&uuml;d&uuml;r değil midir?</p>\r\n\r\n<p>\r\n	3. Eğer ezanın bir c&uuml;z&rsquo;&uuml; değilse ezan kasti g&uuml;tmeksizin onu ezanda s&ouml;ylemenin bir sakıncası var mıdır?</p>\r\n\r\n<p>\r\n	Sorunun birinci kısmını cevaplamak i&ccedil;in veli kelimesinin mana ve mefhumuna değinmemiz gerekmektedir.</p>\r\n\r\n<p>\r\n	Veli&rsquo;nin Mefhumu</p>\r\n\r\n<p>\r\n	&ldquo;Veli&rdquo; kelimesi değişik manalarda kullanılmıştır ve onun en &ouml;nemlilerine işaret ediyoruz:</p>\r\n\r\n<p>\r\n	A. Liderlik Ve İşleri &Uuml;stlenmek Manası: Kur&rsquo;an&rsquo;ın değişik ayetlerinde veli kelimesi bu manada kullanılmıştır. &ldquo;Allah g&ouml;kleri ve yeri, ikisi arasındakileri altı g&uuml;n i&ccedil;inde (altı evrede) yaratan sonra da Arş&rsquo;a kurulandır. Sizin i&ccedil;in O&rsquo;ndan başka hi&ccedil;bir dost, hi&ccedil;bir şefaat&ccedil;i yoktur. H&acirc;l&acirc; d&uuml;ş&uuml;n&uuml;p &ouml;ğ&uuml;t almayacak mısınız?&rdquo;[1] Bu ayet bunun i&ccedil;in bir &ouml;rnektir.</p>\r\n\r\n<p>\r\n	B. Dost Manası[2]: Kur&rsquo;an&rsquo;da veli kelimesi bu manada da kullanılmıştır: &ldquo;İyilikle k&ouml;t&uuml;l&uuml;k bir olmaz. K&ouml;t&uuml;l&uuml;ğ&uuml; en g&uuml;zel bir şekilde sav. Bir de bakarsın ki, seninle arasında d&uuml;şmanlık bulunan kimse sanki sıcak bir dost oluvermiştir.&rdquo;[3] Bu ayet buna bir &ouml;rnektir.</p>\r\n\r\n<p>\r\n	C. Yardımcı ve Yaver Manası[4]: Kur&rsquo;an ş&ouml;yle buyuruyor: &ldquo;M&uuml;min erkekler ve m&uuml;min kadınlar birbirlerinin dostlarıdır. İyiliği emreder, k&ouml;t&uuml;l&uuml;kten alıkoyarlar. Namazı dosdoğru kılar, zek&acirc;tı verirler. Allah&rsquo;a ve Resul&uuml;ne itaat ederler. İşte bunlara Allah merhamet edecektir. Ş&uuml;phesiz Allah mutlak g&uuml;&ccedil; sahibidir, h&uuml;k&uuml;m ve hikmet sahibidir.&rdquo;[5]</p>\r\n\r\n<p>\r\n	Belirtilen manalar bağlamında ikinci ve &uuml;&ccedil;&uuml;nc&uuml; (dost ve yardımcı) manasıyla m&uuml;minler i&ccedil;in veliyullah kavramının kullanılması hi&ccedil;bir sakınca taşımaz. Ehlis&uuml;nnet ve Şii hadislerinde de bu anlam dile getirilmiştir.[6]</p>\r\n\r\n<p>\r\n	Lakin birinci mana hususunda rivayetlerde Ali&rsquo;nin (a.s) veli ve lider olduğu ve tasarruf etmede en layık kişi sayıldığının belirtildiğini s&ouml;ylemek gerekir. Nitekim y&uuml;ce İslam Peygamberi de (s.a.a) b&ouml;yleydi. Elbette Ali&rsquo;nin veliyullah olması, onun Allah tarafından velayet makamı ve &uuml;mmetin liderliğine atandığı manasını taşır. Tıpkı Muhammed (s.a.a) Allah&rsquo;ın el&ccedil;isidir dendiğinde Muhammed&rsquo;in (s.a.a) Allah tarafından g&ouml;nderilmiş bir el&ccedil;i olduğunun kastedilmesi gibi.</p>\r\n\r\n<p>\r\n	&ldquo;Ali veliyullah&rdquo; c&uuml;mlesi ezanın bir c&uuml;z&rsquo;&uuml; m&uuml;d&uuml;r değil midir? Ehlibeyt rivayetleri esasınca ezanın on sekiz c&uuml;mlesi vardır. Bu c&uuml;mleler şunlardan ibarettir:</p>\r\n\r\n<p>\r\n	Allah-u Ekber</p>\r\n\r\n<p>\r\n	Allah-u Ekber</p>\r\n\r\n<p>\r\n	Allah-u Ekber</p>\r\n\r\n<p>\r\n	Allah-u Ekber</p>\r\n\r\n<p>\r\n	Eşhedu en l&acirc; il&acirc;he illallah</p>\r\n\r\n<p>\r\n	Eşhedu en l&acirc; il&acirc;he illallah</p>\r\n\r\n<p>\r\n	Eşhedu enne Muhammeden Resulullah</p>\r\n\r\n<p>\r\n	Eşhedu enne Muhammeden Resulullah</p>\r\n\r\n<p>\r\n	Hayya ale&rsquo;s sal&acirc;h</p>\r\n\r\n<p>\r\n	Hayya ale&rsquo;s sal&acirc;h</p>\r\n\r\n<p>\r\n	Hayya ale&rsquo;l fel&acirc;h</p>\r\n\r\n<p>\r\n	Hayya ale&rsquo;l fel&acirc;h</p>\r\n\r\n<p>\r\n	Hayya ale hayri&rsquo;l amel</p>\r\n\r\n<p>\r\n	Hayya ale hayri&rsquo;l amel</p>\r\n\r\n<p>\r\n	Allah-u Ekber</p>\r\n\r\n<p>\r\n	Allah-u Ekber</p>\r\n\r\n<p>\r\n	La il&acirc;he ill&acirc;llah</p>\r\n\r\n<p>\r\n	La il&acirc;he ill&acirc;llah[7]</p>\r\n\r\n<p>\r\n	O halde &ldquo;Eşhedu enne Aliyyen veliyyullah&rdquo; c&uuml;mlesi yani &uuml;&ccedil;&uuml;nc&uuml; şehadet ezanın c&uuml;z&rsquo;&uuml; değildir. Şii fakihler de bu t&uuml;r rivayetler esasınca bu c&uuml;mlenin ezanın bir c&uuml;z&rsquo;&uuml; olmadığına fetva vermiştir. İmam Humeyni bu hususta ş&ouml;yle demektedir: Ezanın on sekiz c&uuml;mlesi vardır: D&ouml;rt defa Allah-u Ekber denir ve her biri ikişer defa olmak &uuml;zere Eşhedu en l&acirc; il&acirc;he illallah, Eşhedu enne Muhammeden Resulullah, Hayya ale&rsquo;s sal&acirc;h, Hayya ale&rsquo;l fel&acirc;h, Hayya ale hayri&rsquo;l amel, Allah-u Ekber, La il&acirc;he ill&acirc;llah&rdquo; s&ouml;ylenmelidir. Sonra ş&ouml;yle der: &ldquo;Eşhedu enne Aliyyen veliyyullah&rdquo; c&uuml;mlesi ezan ve ikamenin bir c&uuml;z&uuml; değildir.[8]</p>\r\n\r\n<p>\r\n	&ldquo;Eşhedu enne Aliyyen veliyyullah&rdquo; c&uuml;mlesini s&ouml;ylemek ezanı bozar mı, bozmaz mı? &Ccedil;ok a&ccedil;ık olduğu &uuml;zere &uuml;&ccedil;&uuml;nc&uuml; şehadeti ezanın bir c&uuml;z&uuml; kastiyle s&ouml;ylemek sakınca taşır. Bazıları da ezan ve ikame c&uuml;mlelerinin benzeri olmayacak şekilde s&ouml;ylenmesi durumunda sakınca taşımayacağını belirtmişlerdir.[9] Burada akla en son gelebilecek olan ş&uuml;phe bunu s&ouml;ylemenin bidat olabileceğidir. Bidatin manasında şu noktayı g&ouml;z &ouml;n&uuml;nde bulundurmalıyız: Bidat, dinden olmayan bir şeyi dine sokmaktır.[10] Eğer bir kimse bu c&uuml;mleyi ezanın bir c&uuml;z&uuml; bilir ve ezanda s&ouml;ylerse bu bidat ve haramdır. Lakin hi&ccedil;bir Şii fakihinin bunu ezanın bir c&uuml;z&uuml; bilmez ve s&ouml;ylenmesi durumunda imk&acirc;n d&acirc;hilinde ezan ve ikame c&uuml;mlelerine benzemeyecek şekilde s&ouml;yler. Dolayısıyla bunu s&ouml;ylemek bidat sayılmaz ve bir sakınca taşımaz. Artı hadis metinlerinde Hz. Peygamberin (s.a.a) risaletine şehadet getirme esnasında Hz. Ali&rsquo;nin (a.s) velayetine de şehadet getirmeyi vurgulayan rivayetlere rastlamaktayız. Her hal&uuml;karda Şii fakihlerinin &uuml;&ccedil;&uuml;nc&uuml; şehadeti ezanın bir c&uuml;z&uuml; sayma kasti g&uuml;tmeksizin s&ouml;ylemeyi caiz bilmelerinin nedeni bazı rivayetlerin mutlak bir şekilde ş&ouml;yle demeleridir: Her ne zaman tevhit ve risalete şehadet ederseniz, Ali b. Ebu Talip&rsquo;in (a.s) velayetine de şehadet ediniz. Bu rivayetler mukayyet olmayıp mutlak olduğundan ezanı da kapsar. Bu husus hem ezan ve ikamede ve hem de ezan ve ikamenin dışında ge&ccedil;erlidir. O halde her ne zaman tevhit ve Hz. Peygamberin (s.a.a) risaletine şehadet edilse Hz. Ali&rsquo;nin (a.s) velayetine de şehadet edilir. Bu, s&ouml;z konusu c&uuml;mlenin ezanın bir c&uuml;z&uuml; olduğu manasına gelmez. Aynı şekilde ezanda &uuml;&ccedil;&uuml;nc&uuml; şehadeti s&ouml;ylemeyi onaylayan &ouml;zel rivayetler de mevcuttur.[11] Bundan dolayı ezan ve &ouml;l&uuml;n&uuml;n telkininde &ldquo;Ali veliyullah&rdquo; c&uuml;mlesini Ali&rsquo;nin (a.s) makam ve yerini g&ouml;z &ouml;n&uuml;nde bulundurarak[12] s&ouml;ylemek yakınlaşma veya teberr&uuml;k niyetiyle (bir c&uuml;z sayılmadan) s&ouml;ylenecek olursa sakınca taşımaz. Bir&ccedil;ok Ehlis&uuml;nnet &acirc;liminin &ldquo;Esselatu Hayru&rsquo;n Mine&rsquo;n Nevm&rdquo; c&uuml;mlesinin ezandan olmadığını ve bunun ikinci halifenin icatlarından olduğunu belirttiklerini hatırlatmak gerekir. Malik&rsquo;ten nakledildiği &uuml;zere m&uuml;ezzin sabah namazına kaldırmak i&ccedil;in &Ouml;mer b. Hattab&rsquo;ın yanına gelir ve &Ouml;mer&rsquo;in uykuda olduğunu g&ouml;r&uuml;nce ş&ouml;yle der: Esselatu Hayru&rsquo;n Mine&rsquo;n Nevm (namaz uykudan daha hayırlıdır). &Ouml;mer de ona bu c&uuml;mleyi ezana yerleştirmesi emrini verir.[13] Soru şudur: Sabah ezanında bu c&uuml;mlenin tekrar edilmesine dair Ehlis&uuml;nnetin ne gibi bir delili vardır?! Bu fiil, bir&ccedil;ok rivayetin onayladığı Şia&rsquo;nın fiiliyle mukayese edilebilir mi?!</p>\r\n\r\n<p>\r\n	&nbsp;--------------------</p>\r\n\r\n<p>\r\n	[1] Secde Suresi, 4. ayet.</p>\r\n\r\n<p>\r\n	[2] Teberi Kiya Herasi, Ebu&rsquo;l Hasan Ali bin Muhammed, Ahkamu&rsquo;l Kur&rsquo;an (El-Kiya Herasi), c. 3, s. 83, Naşir: Daru&rsquo;l Kutubu&rsquo;l İlmiye, Beyrut, 1405 h.k.</p>\r\n\r\n<p>\r\n	[3] Fussilet Suresi, 34. ayet.</p>\r\n\r\n<p>\r\n	[4] İbni Menzur, Muhammed bin Mukrim, Lisau&rsquo;l Arab, c. 15, s. 407, Naşir: Dar-ı Sadr, Beyrut, &ccedil;apı sevvum, 1414 h.k.</p>\r\n\r\n<p>\r\n	[5] T&ouml;vbe Suresi, 71. ayet.</p>\r\n\r\n<p>\r\n	[6] İbni Ebi Hatem, Abdu&rsquo;r Rahman bin Muhammed, Tefsiri&rsquo;l Kur&rsquo;an-i&rsquo;l Azim (İbni ebi Hatem), c. 2, s. 675, Naşir: Mektebeti Nizarı Mustafa El- Baz, &ccedil;apı sevvum, 1419 h.k.</p>\r\n\r\n<p>\r\n	[7] Saduk, Men la Yehzeruhu&rsquo;l Fakih, İntişaratı camiayı Muderrisin, Kum, 1413 h.k.</p>\r\n\r\n<p>\r\n	[8] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 519, m. 918.</p>\r\n\r\n<p>\r\n	[9] a.g.e.</p>\r\n\r\n<p>\r\n	[10] Ragıbı İsfahani, H&uuml;seyin bin Muhammed, El- M&uuml;fredat fi Garibi&rsquo;l Kur&rsquo;an, s. 111, Naşir: Daru&rsquo;l İlm Eddaru&rsquo;ş Şamiye, &ccedil;apı evvel, 1412 h.k.</p>\r\n\r\n<p>\r\n	[11] Bu konu hakkında şu adrese m&uuml;racaat edebilirsiniz: شهادت ثالثه در اذان، اقامه و نماز.</p>\r\n\r\n<p>\r\n	[12] Bu mevzu hakkında bilgi edinmek i&ccedil;in bu sitede mevcut olan 1162 sayılı &ldquo;İmam Ali&rsquo;nin İmametinin İspatı&rdquo; ve 1817 sayılı &ldquo;Kur&rsquo;an Ve İmam Ali&rsquo;nin İmameti&rdquo; konularına m&uuml;racaat edebilirsiniz.</p>\r\n\r\n<p>\r\n	[13] Malik, Muvatta, c. 1, s. 210, Mevguu&rsquo;l İslam, http://www.al-islam.com.</p>\r\n','&ldquo;Veli&rdquo; kelimesi değişik anlamlarda kullanılmıştır ve onların en &ouml;nemlileri aşağıdaki anlamlardır:\r\n\r\n	\r\n		A. Liderlik anlamında.\r\n\r\n	\r\n		B. Dostluk manasında.\r\n\r\n	\r\n		C. Yardımcı manasında.\r\n\r\n	\r\n		Her ne kadar bu &uuml;&ccedil; mananın her biri de Hz Ali (a.s) hakkında doğru olsa da bu hususta nakledilmiş rivayetlere binaen ezandaki bu c&uuml;mleden maksat birinci anlamdır; yani Ali (a.s) veli ve liderdir. O, tasarrufta bulunmaya en liyakatli kişidir. Bu velayet Allah tarafından kendisine verilmiştir. Tıpkı &ldquo;Muhammed (s.a.a) Allah&rsquo;ın resul&uuml;d&uuml;r&rdquo; diye belirtildiğinde bu el&ccedil;iliğin Allah tarafından verilmiş olması gibi. Ali (a.s) &ldquo;veliyullah&rdquo; c&uuml;mlesi ezanın bir c&uuml;z&rsquo;&uuml; m&uuml;d&uuml;r yoksa değil midir? Bu konuda ş&ouml;yle s&ouml;ylemek gerekir: Ehlibeyt rivayetleri ve Şia fakihlerinin fetvası esasınca ezanın on sekiz c&uuml;mlesi vardır ve &ldquo;Eşhedu Enne Aliyen Veliyullah&rdquo; c&uuml;mlesi ezanın bir c&uuml;z&rsquo;&uuml; değildir ve bu c&uuml;mleyi ezanın bir c&uuml;z&rsquo;&uuml; olarak s&ouml;ylememek gerekir.&nbsp; &nbsp;','&nbsp;Tam bir cevap vermek i&ccedil;in soruyu &uuml;&ccedil; b&ouml;l&uuml;me ayırıyor ve belirli bir d&uuml;zen i&ccedil;erisinde cevaplandırıyoruz:\r\n\r\n\r\n	1. Esasen &ldquo;Ali veliyullah&rdquo; c&uuml;mlesini s&ouml;ylemek doğru mudur, yoksa bu s&ouml;z yanlış ve ge&ccedil;ersiz midir?\r\n\r\n\r\n	2. Doğru olduğunu varsayarsak bu c&uuml;mle ezanın bir c&uuml;z&rsquo;&uuml; m&uuml;d&uuml;r değil midir?\r\n\r\n\r\n	3. Eğer ezanın bir c&uuml;z&rsquo;&uuml; değilse ezan kasti g&uuml;tmeksizin onu ezanda s&ouml;ylemenin bir sakıncası var mıdır?\r\n\r\n\r\n	Sorunun birinci kısmını cevaplamak i&ccedil;in veli kelimesinin mana ve mefhumuna değinmemiz gerekmektedir.\r\n\r\n\r\n	Veli&rsquo;nin Mefhumu\r\n\r\n\r\n	&ldquo;Veli&rdquo; kelimesi değişik manalarda kullanılmıştır ve onun en &ouml;nemlilerine işaret ediyoruz:\r\n\r\n\r\n	A. Liderlik Ve İşleri &Uuml;stlenmek Manası: Kur&rsquo;an&rsquo;ın değişik ayetlerinde veli kelimesi bu manada kullanılmıştır. &ldquo;Allah g&ouml;kleri ve yeri, ikisi arasındakileri altı g&uuml;n i&ccedil;inde (altı evrede) yaratan sonra da Arş&rsquo;a kurulandır. Sizin i&ccedil;in O&rsquo;ndan başka hi&ccedil;bir dost, hi&ccedil;bir şefaat&ccedil;i yoktur. H&acirc;l&acirc; d&uuml;ş&uuml;n&uuml;p &ouml;ğ&uuml;t almayacak mısınız?&rdquo;[1] Bu ayet bunun i&ccedil;in bir &ouml;rnektir.\r\n\r\n\r\n	B. Dost Manası[2]: Kur&rsquo;an&rsquo;da veli kelimesi bu manada da kullanılmıştır: &ldquo;İyilikle k&ouml;t&uuml;l&uuml;k bir olmaz. K&ouml;t&uuml;l&uuml;ğ&uuml; en g&uuml;zel bir şekilde sav. Bir de bakarsın ki, seninle arasında d&uuml;şmanlık bulunan kimse sanki sıcak bir dost oluvermiştir.&rdquo;[3] Bu ayet buna bir &ouml;rnektir.\r\n\r\n\r\n	C. Yardımcı ve Yaver Manası[4]: Kur&rsquo;an ş&ouml;yle buyuruyor: &ldquo;M&uuml;min erkekler ve m&uuml;min kadınlar birbirlerinin dostlarıdır. İyiliği emreder, k&ouml;t&uuml;l&uuml;kten alıkoyarlar. Namazı dosdoğru kılar, zek&acirc;tı verirler. Allah&rsquo;a ve Resul&uuml;ne itaat ederler. İşte bunlara Allah merhamet edecektir. Ş&uuml;phesiz Allah mutlak g&uuml;&ccedil; sahibidir, h&uuml;k&uuml;m ve hikmet sahibidir.&rdquo;[5]\r\n\r\n\r\n	Belirtilen manalar bağlamında ikinci ve &uuml;&ccedil;&uuml;nc&uuml; (dost ve yardımcı) manasıyla m&uuml;minler i&ccedil;in veliyullah kavramının kullanılması hi&ccedil;bir sakınca taşımaz. Ehlis&uuml;nnet ve Şii hadislerinde de bu anlam dile getirilmiştir.[6]\r\n\r\n\r\n	Lakin birinci mana hususunda rivayetlerde Ali&rsquo;nin (a.s) veli ve lider olduğu ve tasarruf etmede en layık kişi sayıldığının belirtildiğini s&ouml;ylemek gerekir. Nitekim y&uuml;ce İslam Peygamberi de (s.a.a) b&ouml;yleydi. Elbette Ali&rsquo;nin veliyullah olması, onun Allah tarafından velayet makamı ve &uuml;mmetin liderliğine atandığı manasını taşır. Tıpkı Muhammed (s.a.a) Allah&rsquo;ın el&ccedil;isidir dendiğinde Muhammed&rsquo;in (s.a.a) Allah tarafından g&ouml;nderilmiş bir el&ccedil;i olduğunun kastedilmesi gibi.\r\n\r\n\r\n	&ldquo;Ali veliyullah&rdquo; c&uuml;mlesi ezanın bir c&uuml;z&rsquo;&uuml; m&uuml;d&uuml;r değil midir? Ehlibeyt rivayetleri esasınca ezanın on sekiz c&uuml;mlesi vardır. Bu c&uuml;mleler şunlardan ibarettir:\r\n\r\n\r\n	Allah-u Ekber\r\n\r\n\r\n	Allah-u Ekber\r\n\r\n\r\n	Allah-u Ekber\r\n\r\n\r\n	Allah-u Ekber\r\n\r\n\r\n	Eşhedu en l&acirc; il&acirc;he illallah\r\n\r\n\r\n	Eşhedu en l&acirc; il&acirc;he illallah\r\n\r\n\r\n	Eşhedu enne Muhammeden Resulullah\r\n\r\n\r\n	Eşhedu enne Muhammeden Resulullah\r\n\r\n\r\n	Hayya ale&rsquo;s sal&acirc;h\r\n\r\n\r\n	Hayya ale&rsquo;s sal&acirc;h\r\n\r\n\r\n	Hayya ale&rsquo;l fel&acirc;h\r\n\r\n\r\n	Hayya ale&rsquo;l fel&acirc;h\r\n\r\n\r\n	Hayya ale hayri&rsquo;l amel\r\n\r\n\r\n	Hayya ale hayri&rsquo;l amel\r\n\r\n\r\n	Allah-u Ekber\r\n\r\n\r\n	Allah-u Ekber\r\n\r\n\r\n	La il&acirc;he ill&acirc;llah\r\n\r\n\r\n	La il&acirc;he ill&acirc;llah[7]\r\n\r\n\r\n	O halde &ldquo;Eşhedu enne Aliyyen veliyyullah&rdquo; c&uuml;mlesi yani &uuml;&ccedil;&uuml;nc&uuml; şehadet ezanın c&uuml;z&rsquo;&uuml; değildir. Şii fakihler de bu t&uuml;r rivayetler esasınca bu c&uuml;mlenin ezanın bir c&uuml;z&rsquo;&uuml; olmadığına fetva vermiştir. İmam Humeyni bu hususta ş&ouml;yle demektedir: Ezanın on sekiz c&uuml;mlesi vardır: D&ouml;rt defa Allah-u Ekber denir ve her biri ikişer defa olmak &uuml;zere Eşhedu en l&acirc; il&acirc;he illallah, Eşhedu enne Muhammeden Resulullah, Hayya ale&rsquo;s sal&acirc;h, Hayya ale&rsquo;l fel&acirc;h, Hayya ale hayri&rsquo;l amel, Allah-u Ekber, La il&acirc;he ill&acirc;llah&rdquo; s&ouml;ylenmelidir. Sonra ş&ouml;yle der: &ldquo;Eşhedu enne Aliyyen veliyyullah&rdquo; c&uuml;mlesi ezan ve ikamenin bir c&uuml;z&uuml; değildir.[8]\r\n\r\n\r\n	&ldquo;Eşhedu enne Aliyyen veliyyullah&rdquo; c&uuml;mlesini s&ouml;ylemek ezanı bozar mı, bozmaz mı? &Ccedil;ok a&ccedil;ık olduğu &uuml;zere &uuml;&ccedil;&uuml;nc&uuml; şehadeti ezanın bir c&uuml;z&uuml; kastiyle s&ouml;ylemek sakınca taşır. Bazıları da ezan ve ikame c&uuml;mlelerinin benzeri olmayacak şekilde s&ouml;ylenmesi durumunda sakınca taşımayacağını belirtmişlerdir.[9] Burada akla en son gelebilecek olan ş&uuml;phe bunu s&ouml;ylemenin bidat olabileceğidir. Bidatin manasında şu noktayı g&ouml;z &ouml;n&uuml;nde bulundurmalıyız: Bidat, dinden olmayan bir şeyi dine sokmaktır.[10] Eğer bir kimse bu c&uuml;mleyi ezanın bir c&uuml;z&uuml; bilir ve ezanda s&ouml;ylerse bu bidat ve haramdır. Lakin hi&ccedil;bir Şii fakihinin bunu ezanın bir c&uuml;z&uuml; bilmez ve s&ouml;ylenmesi durumunda imk&acirc;n d&acirc;hilinde ezan ve ikame c&uuml;mlelerine benzemeyecek şekilde s&ouml;yler. Dolayısıyla bunu s&ouml;ylemek bidat sayılmaz ve bir sakınca taşımaz. Artı hadis metinlerinde Hz. Peygamberin (s.a.a) risaletine şehadet getirme esnasında Hz. Ali&rsquo;nin (a.s) velayetine de şehadet getirmeyi vurgulayan rivayetlere rastlamaktayız. Her hal&uuml;karda Şii fakihlerinin &uuml;&ccedil;&uuml;nc&uuml; şehadeti ezanın bir c&uuml;z&uuml; sayma kasti g&uuml;tmeksizin s&ouml;ylemeyi caiz bilmelerinin nedeni bazı rivayetlerin mutlak bir şekilde ş&ouml;yle demeleridir: Her ne zaman tevhit ve risalete şehadet ederseniz, Ali b. Ebu Talip&rsquo;in (a.s) velayetine de şehadet ediniz. Bu rivayetler mukayyet olmayıp mutlak olduğundan ezanı da kapsar. Bu husus hem ezan ve ikamede ve hem de ezan ve ikamenin dışında ge&ccedil;erlidir. O halde her ne zaman tevhit ve Hz. Peygamberin (s.a.a) risaletine şehadet edilse Hz. Ali&rsquo;nin (a.s) velayetine de şehadet edilir. Bu, s&ouml;z konusu c&uuml;mlenin ezanın bir c&uuml;z&uuml; olduğu manasına gelmez. Aynı şekilde ezanda &uuml;&ccedil;&uuml;nc&uuml; şehadeti s&ouml;ylemeyi onaylayan &ouml;zel rivayetler de mevcuttur.[11] Bundan dolayı ezan ve &ouml;l&uuml;n&uuml;n telkininde &ldquo;Ali veliyullah&rdquo; c&uuml;mlesini Ali&rsquo;nin (a.s) makam ve yerini g&ouml;z &ouml;n&uuml;nde bulundurarak[12] s&ouml;ylemek yakınlaşma veya teberr&uuml;k niyetiyle (bir c&uuml;z sayılmadan) s&ouml;ylenecek olursa sakınca taşımaz. Bir&ccedil;ok Ehlis&uuml;nnet &acirc;liminin &ldquo;Esselatu Hayru&rsquo;n Mine&rsquo;n Nevm&rdquo; c&uuml;mlesinin ezandan olmadığını ve bunun ikinci halifenin icatlarından olduğunu belirttiklerini hatırlatmak gerekir. Malik&rsquo;ten nakledildiği &uuml;zere m&uuml;ezzin sabah namazına kaldırmak i&ccedil;in &Ouml;mer b. Hattab&rsquo;ın yanına gelir ve &Ouml;mer&rsquo;in uykuda olduğunu g&ouml;r&uuml;nce ş&ouml;yle der: Esselatu Hayru&rsquo;n Mine&rsquo;n Nevm (namaz uykudan daha hayırlıdır). &Ouml;mer de ona bu c&uuml;mleyi ezana yerleştirmesi emrini verir.[13] Soru şudur: Sabah ezanında bu c&uuml;mlenin tekrar edilmesine dair Ehlis&uuml;nnetin ne gibi bir delili vardır?! Bu fiil, bir&ccedil;ok rivayetin onayladığı Şia&rsquo;nın fiiliyle mukayese edilebilir mi?!\r\n\r\n\r\n	&nbsp;--------------------\r\n\r\n\r\n	[1] Secde Suresi, 4. ayet.\r\n\r\n\r\n	[2] Teberi Kiya Herasi, Ebu&rsquo;l Hasan Ali bin Muhammed, Ahkamu&rsquo;l Kur&rsquo;an (El-Kiya Herasi), c. 3, s. 83, Naşir: Daru&rsquo;l Kutubu&rsquo;l İlmiye, Beyrut, 1405 h.k.\r\n\r\n\r\n	[3] Fussilet Suresi, 34. ayet.\r\n\r\n\r\n	[4] İbni Menzur, Muhammed bin Mukrim, Lisau&rsquo;l Arab, c. 15, s. 407, Naşir: Dar-ı Sadr, Beyrut, &ccedil;apı sevvum, 1414 h.k.\r\n\r\n\r\n	[5] T&ouml;vbe Suresi, 71. ayet.\r\n\r\n\r\n	[6] İbni Ebi Hatem, Abdu&rsquo;r Rahman bin Muhammed, Tefsiri&rsquo;l Kur&rsquo;an-i&rsquo;l Azim (İbni ebi Hatem), c. 2, s. 675, Naşir: Mektebeti Nizarı Mustafa El- Baz, &ccedil;apı sevvum, 1419 h.k.\r\n\r\n\r\n	[7] Saduk, Men la Yehzeruhu&rsquo;l Fakih, İntişaratı camiayı Muderrisin, Kum, 1413 h.k.\r\n\r\n\r\n	[8] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 519, m. 918.\r\n\r\n\r\n	[9] a.g.e.\r\n\r\n\r\n	[10] Ragıbı İsfahani, H&uuml;seyin bin Muhammed, El- M&uuml;fredat fi Garibi&rsquo;l Kur&rsquo;an, s. 111, Naşir: Daru&rsquo;l İlm Eddaru&rsquo;ş Şamiye, &ccedil;apı evvel, 1412 h.k.\r\n\r\n\r\n	[11] Bu konu hakkında şu adrese m&uuml;racaat edebilirsiniz: شهادت ثالثه در اذان، اقامه و نماز.\r\n\r\n\r\n	[12] Bu mevzu hakkında bilgi edinmek i&ccedil;in bu sitede mevcut olan 1162 sayılı &ldquo;İmam Ali&rsquo;nin İmametinin İspatı&rdquo; ve 1817 sayılı &ldquo;Kur&rsquo;an Ve İmam Ali&rsquo;nin İmameti&rdquo; konularına m&uuml;racaat edebilirsiniz.\r\n\r\n\r\n	[13] Malik, Muvatta, c. 1, s. 210, Mevguu&rsquo;l İslam, http://www.al-islam.com.'),(131,'tr127','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align:justify\">\r\n		Kuran da ve s&ouml;zl&uuml;kte <span dir=\"RTL\">&laquo;بشارت&raquo; </span>kelimesi hem mutluluk verici ve hemde &uuml;z&uuml;nt&uuml; verici haber i&ccedil;in kullanılmıştır. Karineler sayesinde hangi manada kullanıldığı anlaşılır. Kuran&rsquo;ı kerimde bu kelimenin hayırda ve şerde kullanılması kinaye ve kesinlik i&ccedil;indir. Azaptan başka hi&ccedil;bir şey onları beklememektedir. Zira nasihat, &ouml;ğ&uuml;t k&acirc;firlerin ve putperestlerin kalplerinde eser etmemektedir. Y&uuml;ce Allah, peygamberine hitap ederek ş&ouml;yle buyuruyor: &ldquo;Onlara acı azabı ve k&ouml;t&uuml; sonu bildir.&rdquo;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Kuran da ve s&ouml;zl&uuml;kte &laquo;بشارت&raquo;&nbsp; kelimesi hem mutluluk verici ve hemde &uuml;z&uuml;nt&uuml; verici haber i&ccedil;in kullanılmıştır.[1] Karineler sayesinde hangi manada kullanıldığı anlaşılır.</p>\r\n\r\n<p>\r\n	&laquo;بشارت&raquo;&nbsp; kelimesi Kuran da ge&ccedil;memiştir. Ama ondan t&uuml;remiş olan kelimeler; &ouml;rneğin: &laquo;بشرى&raquo;kelimesi [2]&laquo;وَ ما جَعَلَهُ اللَّهُ إِلاَّ بُشْرى&rlm; لَکُمْ&raquo;؛ &ldquo;Allah onları(meleklerin yardımını) sizlere bir m&uuml;jde karar kılmıştır.&rdquo; Ayetinde olduğu gibi mutluluk verici haber, m&uuml;jde anlamında kullanılmıştır. Ama &laquo;بشِّر&raquo;&nbsp; kelimesi Kuran&rsquo;ı kerimde her iki anlamda kullanılmıştır.</p>\r\n\r\n<p>\r\n	&Ouml;rneğin:&nbsp; &laquo;بَشِّرِ الَّذِینَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ أَنَّ لَهُمْ جَنَّاتٍ تَجْری مِنْ تَحْتِهَا الْأَنْهار&raquo;[3]&rdquo;iman edip salih amellerde bulunanları m&uuml;jdele. Ger&ccedil;ekten onlar i&ccedil;in altlarından ırmaklar akan cennetler vardır.&ldquo; ayetinde &laquo;بشّر&raquo; kelimesi m&uuml;jde, mutluluk verici haber anlamında kullanılmıştır.</p>\r\n\r\n<p>\r\n	Ama &laquo;بَشِّرِ الْمُنافِقِینَ بِأَنَّ لَهُمْ عَذاباً أَلِیماً&raquo;[4]&nbsp; &rdquo;m&uuml;nafıklara, acı azabın onlar i&ccedil;in olduğunu, m&uuml;jdele.&ldquo; ayetinde ve&nbsp; &laquo;فَبَشِّرْهُمْ بِعَذابٍ أَلِیم&rlm;&raquo;[5] &rdquo;onlara acı azabı m&uuml;jdele.&ldquo; ayetinde &laquo;بشّر&raquo; kelimesi &uuml;z&uuml;c&uuml; haber niteliğindedir. Bu kelimenin burada kullanılması kinaye ve kesinlik bildirmek i&ccedil;indir. Y&uuml;ce Allah, peygamberine hitap ederek ş&ouml;yle buyuruyor: &ldquo;Onlara acı azabı ve k&ouml;t&uuml; sonu bildir.&rdquo;[6] Bu ger&ccedil;ekte bir kınama ve aşağılama taşır.[7]</p>\r\n\r\n<p>\r\n	&nbsp;----------------</p>\r\n\r\n<p>\r\n	[1] Kurşi, Seyit Ali Ekber, kamus&rsquo;u-Kuran, c.1, s.194; terihi, fahriddin, mecme&rsquo;ul-bahreyn, tahkik, seyit Ahmet huseyni, c.3, s.221.</p>\r\n\r\n<p>\r\n	[2] Ali-İmran,126.</p>\r\n\r\n<p>\r\n	[3] Bakara,25.</p>\r\n\r\n<p>\r\n	[4] Nisa, 138.</p>\r\n\r\n<p>\r\n	[5] İnşikak, 24.</p>\r\n\r\n<p>\r\n	[6] Kamus&rsquo;u-Kuran, c.1, s.194; mecme&rsquo;ul-bahreyn, c.3, s.221.</p>\r\n\r\n<p>\r\n	[7] Huseyni hemedani, Seyit Muhammet H&uuml;seyin, Envar dreğşan, Tahkik: Muhammet Bagır behbudi, c.18, s.62-63; Nasır Mekarim Şirazi, tefsiri Numune, c.26, s.319.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Kuran da ve s&ouml;zl&uuml;kte &laquo;بشارت&raquo; kelimesi hem mutluluk verici ve hemde &uuml;z&uuml;nt&uuml; verici haber i&ccedil;in kullanılmıştır. Karineler sayesinde hangi manada kullanıldığı anlaşılır. Kuran&rsquo;ı kerimde bu kelimenin hayırda ve şerde kullanılması kinaye ve kesinlik i&ccedil;indir. Azaptan başka hi&ccedil;bir şey onları beklememektedir. Zira nasihat, &ouml;ğ&uuml;t k&acirc;firlerin ve putperestlerin kalplerinde eser etmemektedir. Y&uuml;ce Allah, peygamberine hitap ederek ş&ouml;yle buyuruyor: &ldquo;Onlara acı azabı ve k&ouml;t&uuml; sonu bildir.&rdquo;','&nbsp;Kuran da ve s&ouml;zl&uuml;kte &laquo;بشارت&raquo;&nbsp; kelimesi hem mutluluk verici ve hemde &uuml;z&uuml;nt&uuml; verici haber i&ccedil;in kullanılmıştır.[1] Karineler sayesinde hangi manada kullanıldığı anlaşılır.\r\n\r\n\r\n	&laquo;بشارت&raquo;&nbsp; kelimesi Kuran da ge&ccedil;memiştir. Ama ondan t&uuml;remiş olan kelimeler; &ouml;rneğin: &laquo;بشرى&raquo;kelimesi [2]&laquo;وَ ما جَعَلَهُ اللَّهُ إِلاَّ بُشْرى&rlm; لَکُمْ&raquo;؛ &ldquo;Allah onları(meleklerin yardımını) sizlere bir m&uuml;jde karar kılmıştır.&rdquo; Ayetinde olduğu gibi mutluluk verici haber, m&uuml;jde anlamında kullanılmıştır. Ama &laquo;بشِّر&raquo;&nbsp; kelimesi Kuran&rsquo;ı kerimde her iki anlamda kullanılmıştır.\r\n\r\n\r\n	&Ouml;rneğin:&nbsp; &laquo;بَشِّرِ الَّذِینَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ أَنَّ لَهُمْ جَنَّاتٍ تَجْری مِنْ تَحْتِهَا الْأَنْهار&raquo;[3]&rdquo;iman edip salih amellerde bulunanları m&uuml;jdele. Ger&ccedil;ekten onlar i&ccedil;in altlarından ırmaklar akan cennetler vardır.&ldquo; ayetinde &laquo;بشّر&raquo; kelimesi m&uuml;jde, mutluluk verici haber anlamında kullanılmıştır.\r\n\r\n\r\n	Ama &laquo;بَشِّرِ الْمُنافِقِینَ بِأَنَّ لَهُمْ عَذاباً أَلِیماً&raquo;[4]&nbsp; &rdquo;m&uuml;nafıklara, acı azabın onlar i&ccedil;in olduğunu, m&uuml;jdele.&ldquo; ayetinde ve&nbsp; &laquo;فَبَشِّرْهُمْ بِعَذابٍ أَلِیم&rlm;&raquo;[5] &rdquo;onlara acı azabı m&uuml;jdele.&ldquo; ayetinde &laquo;بشّر&raquo; kelimesi &uuml;z&uuml;c&uuml; haber niteliğindedir. Bu kelimenin burada kullanılması kinaye ve kesinlik bildirmek i&ccedil;indir. Y&uuml;ce Allah, peygamberine hitap ederek ş&ouml;yle buyuruyor: &ldquo;Onlara acı azabı ve k&ouml;t&uuml; sonu bildir.&rdquo;[6] Bu ger&ccedil;ekte bir kınama ve aşağılama taşır.[7]\r\n\r\n\r\n	&nbsp;----------------\r\n\r\n\r\n	[1] Kurşi, Seyit Ali Ekber, kamus&rsquo;u-Kuran, c.1, s.194; terihi, fahriddin, mecme&rsquo;ul-bahreyn, tahkik, seyit Ahmet huseyni, c.3, s.221.\r\n\r\n\r\n	[2] Ali-İmran,126.\r\n\r\n\r\n	[3] Bakara,25.\r\n\r\n\r\n	[4] Nisa, 138.\r\n\r\n\r\n	[5] İnşikak, 24.\r\n\r\n\r\n	[6] Kamus&rsquo;u-Kuran, c.1, s.194; mecme&rsquo;ul-bahreyn, c.3, s.221.\r\n\r\n\r\n	[7] Huseyni hemedani, Seyit Muhammet H&uuml;seyin, Envar dreğşan, Tahkik: Muhammet Bagır behbudi, c.18, s.62-63; Nasır Mekarim Şirazi, tefsiri Numune, c.26, s.319.\r\n\r\n\r\n	&nbsp;'),(132,'tr126','<p>\r\n	<br />\r\n	&nbsp;İslam fıkhı ıstılahında mudarebe: taraflardan birinin sermeye diğerinin ise iş g&uuml;c&uuml; koyarak ve her iki kesiminde karda ortak oldukları ticari akit ve s&ouml;zleşmedir. Daha a&ccedil;ık bir tabirle: mudarebe iki taraf arasında ger&ccedil;ekleştirilen taraflardan birinin diğerini sermaye vermesi ve sermaye verilen şahsında bu sermaye ile ticaret yapmasıdır. Elde edilen kar da daha &ouml;nceden belirlenmiş bir oranda taksim edilir. Sermaye verene malik sermayeyi &ccedil;alıştırana ise amil denilmektedir.&nbsp; Hatırlatmakta fayda var; mukaddes İslam dini kulların ibadet ile ilgili konularına tevecc&uuml;h ve inayeti olduğu gibi ge&ccedil;im ve iktisadi konularına da tevecc&uuml;h ve inayet etmektedir. A&ccedil;ıktır ki ferdin ve toplumun saadeti kulluk ve ibadettedir bu ise doğru bir ge&ccedil;im ve iktisat gerektirir. M&uuml;sl&uuml;man&rsquo;ın izzet ve azameti yaratıcısına olan kulluğunda ve bunun yanında ge&ccedil;im, iş ve ticarette g&ouml;stereceği sağlıklı ve akıllı davranışlardadır. Allah Te&acirc;l&acirc; buyuruyor:</p>\r\n\r\n<p>\r\n	&quot;رِجالٌ لا تُلْهِیهِمْ تِجارَةٌ وَ لا بَیْعٌ عَنْ ذِکْرِ اللَّهِ وَ إِقامِ الصَّلاةِ وَ إیتاءِ الزَّکاة&nbsp; یَخافُونَ یَوْماً تَتَقَلَّبُ فیهِ الْقُلُوبُ وَ الْأَبْصار&quot;[1]</p>\r\n\r\n<p>\r\n	(&Ouml;yle) adamlar (vardır ki) onları ne bir ticaret, ne bir alış veriş All&acirc;hı zikretmeliden, dosdoğru namaz kılmaktan, zek&acirc;tı vermek den alıkoymaz. Onlar kalplerin ve g&ouml;zlerin (dehşetle) d&ouml;neceği g&ouml;nden korkarlar.</p>\r\n\r\n<p>\r\n	&quot;فَإِذا قُضِیَتِ الصَّلاةُ فَانْتَشِرُوا فِی الْأَرْضِ وَ ابْتَغُوا مِنْ فَضْلِ اللَّهِ وَ اذْکُرُوا اللَّهَ کَثیراً لَعَلَّکُمْ تُفْلِحُون&rlm; &quot;[2]</p>\r\n\r\n<p>\r\n	Artık namazı kılınca, yery&uuml;z&uuml;nde dağılın. Allah&#39;ın fazlını isteyip arayın ve Allah&#39;ı &ccedil;ok&ccedil;a zikredin; umulur ki felaha (kurtuluşa ve umduklarınıza) kavuşmuş olursunuz.</p>\r\n\r\n<p>\r\n	Bir rivayette ş&ouml;yle ge&ccedil;mektedir: Kim &ccedil;aba g&ouml;sterip helal rızık tahsil ederse; Allah Teala dan sadaka almış kimse gibidir.[3] Ş&uuml;phesiz mudarebeden kasıt M&uuml;sl&uuml;manların pazarına, iktisadına canlılık kazandırmak; parayı piyasaya s&uuml;rerek M&uuml;sl&uuml;manların ticaretinin ve iş sekt&ouml;r&uuml;n&uuml;n gerilemesini &ouml;nlemektir. Bu ticari akitte ki bir diğer ama&ccedil; ise &ccedil;alışkan ve yapıcı insanların &ouml;n&uuml;n&uuml;n a&ccedil;ılması bu kıymetli M&uuml;sl&uuml;man ferlerin işlevsiz ve fonksiyonsuz kalmasını engellemektir.</p>\r\n\r\n<p>\r\n	Mudarebe s&ouml;zleşmesinde zarar sermaye sahibine aittir. Ama elde edilen kazan&ccedil;la uğranılan zarar temin edilebilinir. Eğer Amil b&uuml;t&uuml;n zararı veya bir kısmını temin etmeyi &uuml;stlenirse s&ouml;zleşmenin sıhhati acısından bunun s&ouml;zleşmede izhar edilmesi gerekir.[4] Mudarebe istenildiğinde feshedilebilinen s&ouml;zleşmelerdendir. Bazı şartlar taşır:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Mudarebe akdini okumak (tarafların kabul&uuml;).<br />\r\n	&nbsp;&nbsp;&nbsp; M&uuml;kellefiyet şartlarını taşımak( akil olmak, baliğ olmak, ihtiyar sahibi olmak).<br />\r\n	&nbsp;&nbsp;&nbsp; Kazan&ccedil; paylaşım oranını &ouml;nceden belirlemiş olmak.<br />\r\n	&nbsp;&nbsp;&nbsp; Sermayenin meşru işlerde kullanılması.<br />\r\n	&nbsp;&nbsp;&nbsp; Mudarebenin kastı olan sermayenin nakit ve miktarının belirli olması.<br />\r\n	&nbsp;&nbsp;&nbsp; Amilin bu işi ger&ccedil;ekleştirecek g&uuml;c&uuml;n&uuml;n olması.</p>\r\n\r\n<p>\r\n	Mudarebe temiz ve bereketli bir ticarettir. İslam dininin de teyit ve onayını almıştır.</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1] Nur, 37.</p>\r\n\r\n<p>\r\n	[2] Cuma,10.</p>\r\n\r\n<p>\r\n	[3] K&acirc;fi, c.4, s.12.</p>\r\n\r\n<p>\r\n	[4] Tozih&rsquo;ul-mesail,c.2, s.303.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','','&nbsp;İslam fıkhı ıstılahında mudarebe: taraflardan birinin sermeye diğerinin ise iş g&uuml;c&uuml; koyarak ve her iki kesiminde karda ortak oldukları ticari akit ve s&ouml;zleşmedir. Daha a&ccedil;ık bir tabirle: mudarebe iki taraf arasında ger&ccedil;ekleştirilen taraflardan birinin diğerini sermaye vermesi ve sermaye verilen şahsında bu sermaye ile ticaret yapmasıdır. Elde edilen kar da daha &ouml;nceden belirlenmiş bir oranda taksim edilir. Sermaye verene malik sermayeyi &ccedil;alıştırana ise amil denilmektedir.&nbsp; Hatırlatmakta fayda var; mukaddes İslam dini kulların ibadet ile ilgili konularına tevecc&uuml;h ve inayeti olduğu gibi ge&ccedil;im ve iktisadi konularına da tevecc&uuml;h ve inayet etmektedir. A&ccedil;ıktır ki ferdin ve toplumun saadeti kulluk ve ibadettedir bu ise doğru bir ge&ccedil;im ve iktisat gerektirir. M&uuml;sl&uuml;man&rsquo;ın izzet ve azameti yaratıcısına olan kulluğunda ve bunun yanında ge&ccedil;im, iş ve ticarette g&ouml;stereceği sağlıklı ve akıllı davranışlardadır. Allah Te&acirc;l&acirc; buyuruyor:\r\n\r\n\r\n	&quot;رِجالٌ لا تُلْهِیهِمْ تِجارَةٌ وَ لا بَیْعٌ عَنْ ذِکْرِ اللَّهِ وَ إِقامِ الصَّلاةِ وَ إیتاءِ الزَّکاة&nbsp; یَخافُونَ یَوْماً تَتَقَلَّبُ فیهِ الْقُلُوبُ وَ الْأَبْصار&quot;[1]\r\n\r\n\r\n	(&Ouml;yle) adamlar (vardır ki) onları ne bir ticaret, ne bir alış veriş All&acirc;hı zikretmeliden, dosdoğru namaz kılmaktan, zek&acirc;tı vermek den alıkoymaz. Onlar kalplerin ve g&ouml;zlerin (dehşetle) d&ouml;neceği g&ouml;nden korkarlar.\r\n\r\n\r\n	&quot;فَإِذا قُضِیَتِ الصَّلاةُ فَانْتَشِرُوا فِی الْأَرْضِ وَ ابْتَغُوا مِنْ فَضْلِ اللَّهِ وَ اذْکُرُوا اللَّهَ کَثیراً لَعَلَّکُمْ تُفْلِحُون&rlm; &quot;[2]\r\n\r\n\r\n	Artık namazı kılınca, yery&uuml;z&uuml;nde dağılın. Allah&#39;ın fazlını isteyip arayın ve Allah&#39;ı &ccedil;ok&ccedil;a zikredin; umulur ki felaha (kurtuluşa ve umduklarınıza) kavuşmuş olursunuz.\r\n\r\n\r\n	Bir rivayette ş&ouml;yle ge&ccedil;mektedir: Kim &ccedil;aba g&ouml;sterip helal rızık tahsil ederse; Allah Teala dan sadaka almış kimse gibidir.[3] Ş&uuml;phesiz mudarebeden kasıt M&uuml;sl&uuml;manların pazarına, iktisadına canlılık kazandırmak; parayı piyasaya s&uuml;rerek M&uuml;sl&uuml;manların ticaretinin ve iş sekt&ouml;r&uuml;n&uuml;n gerilemesini &ouml;nlemektir. Bu ticari akitte ki bir diğer ama&ccedil; ise &ccedil;alışkan ve yapıcı insanların &ouml;n&uuml;n&uuml;n a&ccedil;ılması bu kıymetli M&uuml;sl&uuml;man ferlerin işlevsiz ve fonksiyonsuz kalmasını engellemektir.\r\n\r\n\r\n	Mudarebe s&ouml;zleşmesinde zarar sermaye sahibine aittir. Ama elde edilen kazan&ccedil;la uğranılan zarar temin edilebilinir. Eğer Amil b&uuml;t&uuml;n zararı veya bir kısmını temin etmeyi &uuml;stlenirse s&ouml;zleşmenin sıhhati acısından bunun s&ouml;zleşmede izhar edilmesi gerekir.[4] Mudarebe istenildiğinde feshedilebilinen s&ouml;zleşmelerdendir. Bazı şartlar taşır:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Mudarebe akdini okumak (tarafların kabul&uuml;).\r\n	&nbsp;&nbsp;&nbsp; M&uuml;kellefiyet şartlarını taşımak( akil olmak, baliğ olmak, ihtiyar sahibi olmak).\r\n	&nbsp;&nbsp;&nbsp; Kazan&ccedil; paylaşım oranını &ouml;nceden belirlemiş olmak.\r\n	&nbsp;&nbsp;&nbsp; Sermayenin meşru işlerde kullanılması.\r\n	&nbsp;&nbsp;&nbsp; Mudarebenin kastı olan sermayenin nakit ve miktarının belirli olması.\r\n	&nbsp;&nbsp;&nbsp; Amilin bu işi ger&ccedil;ekleştirecek g&uuml;c&uuml;n&uuml;n olması.\r\n\r\n\r\n	Mudarebe temiz ve bereketli bir ticarettir. İslam dininin de teyit ve onayını almıştır.\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1] Nur, 37.\r\n\r\n\r\n	[2] Cuma,10.\r\n\r\n\r\n	[3] K&acirc;fi, c.4, s.12.\r\n\r\n\r\n	[4] Tozih&rsquo;ul-mesail,c.2, s.303.\r\n\r\n\r\n	&nbsp;',''),(133,'tr125','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align:justify\">\r\n		Allah Te&acirc;l&acirc;, insanı &ouml;zg&uuml;r, irade ve ihtiyar sahibi bir mahl&ucirc;k olarak yaratmıştır. Yani insanın tek&acirc;m&uuml;l&uuml;, irade ve se&ccedil;imlerinin sonucu meydana gelmektedir. &Ouml;yleyse m&uuml;nafık kendi irade ve se&ccedil;imlerinin sonucunda delalet ve sapıklık yolunu edinmiştir. Artık Allah Te&acirc;l&acirc; nın onları zorla hidayet etmemesi hi&ccedil;bir anlam ifade etmez. İlk olarak bu durum İnsanın yaratılışındaki hikmetle &ccedil;elişir; ikinci olarak ta zorlamayla ger&ccedil;ekleşen hidayetin hi&ccedil;bir değeri yoktur.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Allah Te&acirc;l&acirc;, insanı &ouml;zg&uuml;r ve irade ihtiyar sahibi bir mahl&ucirc;k olarak yaratmıştır. Yani insanın tek&acirc;m&uuml;l&uuml;, irade ve se&ccedil;imlerinin sonucu meydana gelmektedir. &Ouml;yleyse m&uuml;nafık kendi irade ve se&ccedil;imlerinin sonucunda delalet ve sapıklık yolunu edinmiştir. Artık Allah Te&acirc;l&acirc; nın onları zorla hidayet etmemesi hi&ccedil;bir anlam ifade etmez. İlk olarak bu durum İnsanın yaratılışındaki hikmetle &ccedil;elişir; ikinci olarak ta zorlamayla ger&ccedil;ekleşen hidayetin hi&ccedil;bir değeri yoktur.</p>\r\n\r\n<p>\r\n	Bu konunun a&ccedil;ıklaması şu şekildedir: Allah Te&acirc;l&acirc; b&uuml;t&uuml;n kullarına karşı şefkatlidir. Herkese bu saadeti ve hidayeti sağlayacak mukaddimeler sunulmuştur.&nbsp;&nbsp; B&ouml;ylece isteyen herkes kendi iradesiyle hidayet yolunu se&ccedil;ebilir; isteyen herkes ise kendi irade ve isteğiyle delalet ve sapıklık yolunu se&ccedil;ebilir. Hakikatte insanın ruhsal a&ccedil;ıdan sahip olduğu sağlık ve hastalık kendi iradesi altındadır. Kuranı kerimin şu buyruğundan: &ldquo;m&uuml;nafıkların kalplerinde hastalık vardır; Allah Te&acirc;l&acirc; da onların hastalığını artırmaktadır.&rdquo; maksat: Allah Te&acirc;l&acirc; nın insana vermiş olduğu irade ve ihtiyarı hidayet yolunda kullanacaklarına delalet ve sapıklık yolunda kullanmaktadırlar. Kendilerini hidayet ve peygamberlerin &ouml;ğ&uuml;tleri nimetlerinden mahrum bırakmaktadırlar. Allah Te&acirc;l&acirc; nın s&uuml;nneti şu şekildedir: kendi se&ccedil;imleri olan nifak yolunda g&uuml;nbeg&uuml;n daha fazla sukut etmektedirler.[1] Başka bir tabirle; ilahi s&uuml;nnet ve kanun &uuml;zere nasıl bir insanın cismi bir hastalığı olduğu zaman eğer derman etmezse hastalık g&uuml;nbeg&uuml;n artacağı gibi ruhi ve revani bir hastalık i&ccedil;inde bu ilahi s&uuml;nnet ge&ccedil;erlidir. T&ouml;vbe ile deva edilmemesi bu hastalığın artmasına yol a&ccedil;acaktır. Zira bu ilahi s&uuml;nnet ve kanun gereğidir. İşte bu y&uuml;zden bu durum Allah&rsquo;a nispet verilmektedir. &Ouml;yleyse bunun Allah Te&acirc;l&acirc; nın l&uuml;tf&uuml; ve merhametiyle hi&ccedil;bir tezatlığı yoktur.&nbsp; Yoldan &ccedil;ıkmış, m&uuml;nafık şahıslar kendi irade ve se&ccedil;imleriyle ilahi desturlar &ccedil;iğnenerek nifak yoluna d&uuml;şm&uuml;şlerdir. B&ouml;ylece kendilerinin Allah&rsquo;ın l&uuml;tf&uuml;nden, merhametinden ve hidayetinden mahrum bırakmaktadır.</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Numune tefsirinden alınmıştır, c.14, s.517.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Allah Te&acirc;l&acirc;, insanı &ouml;zg&uuml;r, irade ve ihtiyar sahibi bir mahl&ucirc;k olarak yaratmıştır. Yani insanın tek&acirc;m&uuml;l&uuml;, irade ve se&ccedil;imlerinin sonucu meydana gelmektedir. &Ouml;yleyse m&uuml;nafık kendi irade ve se&ccedil;imlerinin sonucunda delalet ve sapıklık yolunu edinmiştir. Artık Allah Te&acirc;l&acirc; nın onları zorla hidayet etmemesi hi&ccedil;bir anlam ifade etmez. İlk olarak bu durum İnsanın yaratılışındaki hikmetle &ccedil;elişir; ikinci olarak ta zorlamayla ger&ccedil;ekleşen hidayetin hi&ccedil;bir değeri yoktur.','&nbsp;Allah Te&acirc;l&acirc;, insanı &ouml;zg&uuml;r ve irade ihtiyar sahibi bir mahl&ucirc;k olarak yaratmıştır. Yani insanın tek&acirc;m&uuml;l&uuml;, irade ve se&ccedil;imlerinin sonucu meydana gelmektedir. &Ouml;yleyse m&uuml;nafık kendi irade ve se&ccedil;imlerinin sonucunda delalet ve sapıklık yolunu edinmiştir. Artık Allah Te&acirc;l&acirc; nın onları zorla hidayet etmemesi hi&ccedil;bir anlam ifade etmez. İlk olarak bu durum İnsanın yaratılışındaki hikmetle &ccedil;elişir; ikinci olarak ta zorlamayla ger&ccedil;ekleşen hidayetin hi&ccedil;bir değeri yoktur.\r\n\r\n\r\n	Bu konunun a&ccedil;ıklaması şu şekildedir: Allah Te&acirc;l&acirc; b&uuml;t&uuml;n kullarına karşı şefkatlidir. Herkese bu saadeti ve hidayeti sağlayacak mukaddimeler sunulmuştur.&nbsp;&nbsp; B&ouml;ylece isteyen herkes kendi iradesiyle hidayet yolunu se&ccedil;ebilir; isteyen herkes ise kendi irade ve isteğiyle delalet ve sapıklık yolunu se&ccedil;ebilir. Hakikatte insanın ruhsal a&ccedil;ıdan sahip olduğu sağlık ve hastalık kendi iradesi altındadır. Kuranı kerimin şu buyruğundan: &ldquo;m&uuml;nafıkların kalplerinde hastalık vardır; Allah Te&acirc;l&acirc; da onların hastalığını artırmaktadır.&rdquo; maksat: Allah Te&acirc;l&acirc; nın insana vermiş olduğu irade ve ihtiyarı hidayet yolunda kullanacaklarına delalet ve sapıklık yolunda kullanmaktadırlar. Kendilerini hidayet ve peygamberlerin &ouml;ğ&uuml;tleri nimetlerinden mahrum bırakmaktadırlar. Allah Te&acirc;l&acirc; nın s&uuml;nneti şu şekildedir: kendi se&ccedil;imleri olan nifak yolunda g&uuml;nbeg&uuml;n daha fazla sukut etmektedirler.[1] Başka bir tabirle; ilahi s&uuml;nnet ve kanun &uuml;zere nasıl bir insanın cismi bir hastalığı olduğu zaman eğer derman etmezse hastalık g&uuml;nbeg&uuml;n artacağı gibi ruhi ve revani bir hastalık i&ccedil;inde bu ilahi s&uuml;nnet ge&ccedil;erlidir. T&ouml;vbe ile deva edilmemesi bu hastalığın artmasına yol a&ccedil;acaktır. Zira bu ilahi s&uuml;nnet ve kanun gereğidir. İşte bu y&uuml;zden bu durum Allah&rsquo;a nispet verilmektedir. &Ouml;yleyse bunun Allah Te&acirc;l&acirc; nın l&uuml;tf&uuml; ve merhametiyle hi&ccedil;bir tezatlığı yoktur.&nbsp; Yoldan &ccedil;ıkmış, m&uuml;nafık şahıslar kendi irade ve se&ccedil;imleriyle ilahi desturlar &ccedil;iğnenerek nifak yoluna d&uuml;şm&uuml;şlerdir. B&ouml;ylece kendilerinin Allah&rsquo;ın l&uuml;tf&uuml;nden, merhametinden ve hidayetinden mahrum bırakmaktadır.\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Numune tefsirinden alınmıştır, c.14, s.517.\r\n\r\n\r\n	&nbsp;'),(134,'tr124','<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	<span dir=\"LTR\">Bu amel mast&uuml;rbasyon sayılmaz. Lakin b&uuml;y&uuml;k taklit mercileri bunu caiz bilmemektedir. &Ccedil;&uuml;nk&uuml; şehvet g&uuml;d&uuml;s&uuml;n&uuml;n şer&icirc; tatmin yolu evliliktir. Cinsel zevke ulaşmak i&ccedil;in diğer yollara başvurulması g&uuml;naha sebep olur.</span></p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Ek:</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Hz. Ayetullah Uzma Hamaney (&Ouml;mr&uuml; uzun olsun):</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Mezk&ucirc;r amel caiz değildir, lakin meni &ccedil;ıkmazsa mast&uuml;rbasyon h&uuml;km&uuml;n&uuml; taşımaz. Şehvet g&uuml;d&uuml;s&uuml;n&uuml;n şer&icirc; tatmin yolu evliliktir.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Hz. Ayetullah Uzma Sistani (&Ouml;mr&uuml; uzun olsun):</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Eğer meni &ccedil;ıkmasına neden olursa haramdır. Eğer meni &ccedil;ıkmasına neden olmazsa, farz ihtiyat gereği yine haram sayılır.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Hz. Ayetullah Uzma Mekarim Şirazi(&Ouml;mr&uuml; uzun olsun):</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Bu fiil g&uuml;nahın mukaddimesidir ve ondan sakınılmalıdır.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Hz. Ayetullah Uzma Safi G&uuml;lpeygani(&Ouml;mr&uuml; uzun olsun):</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Lazım ihtiyat gereği terk edilmelidir.</p>\r\n','','Bu amel mast&uuml;rbasyon sayılmaz. Lakin b&uuml;y&uuml;k taklit mercileri bunu caiz bilmemektedir. &Ccedil;&uuml;nk&uuml; şehvet g&uuml;d&uuml;s&uuml;n&uuml;n şer&icirc; tatmin yolu evliliktir. Cinsel zevke ulaşmak i&ccedil;in diğer yollara başvurulması g&uuml;naha sebep olur.\r\n\r\n\r\n	Ek:\r\n\r\n\r\n	Hz. Ayetullah Uzma Hamaney (&Ouml;mr&uuml; uzun olsun):\r\n\r\n\r\n	Mezk&ucirc;r amel caiz değildir, lakin meni &ccedil;ıkmazsa mast&uuml;rbasyon h&uuml;km&uuml;n&uuml; taşımaz. Şehvet g&uuml;d&uuml;s&uuml;n&uuml;n şer&icirc; tatmin yolu evliliktir.\r\n\r\n\r\n	Hz. Ayetullah Uzma Sistani (&Ouml;mr&uuml; uzun olsun):\r\n\r\n\r\n	Eğer meni &ccedil;ıkmasına neden olursa haramdır. Eğer meni &ccedil;ıkmasına neden olmazsa, farz ihtiyat gereği yine haram sayılır.\r\n\r\n\r\n	Hz. Ayetullah Uzma Mekarim Şirazi(&Ouml;mr&uuml; uzun olsun):\r\n\r\n\r\n	Bu fiil g&uuml;nahın mukaddimesidir ve ondan sakınılmalıdır.\r\n\r\n\r\n	Hz. Ayetullah Uzma Safi G&uuml;lpeygani(&Ouml;mr&uuml; uzun olsun):\r\n\r\n\r\n	Lazım ihtiyat gereği terk edilmelidir.',''),(135,'tr153','<div class=\"quest-content\" id=\"A3_1\" style=\"display: block;\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İnsanların &acirc;lemdeki varlıklara y&ouml;nelik ilmi &ccedil;ok az ve na&ccedil;izdir. Varlıkların y&uuml;ce Allah&rsquo;ı nasıl tespih ettikleri meselesi de hen&uuml;z beşerin niteliğini kavramadığı konulardan biridir. Değişik ayet ve rivayetlerde varlığın t&uuml;m c&uuml;zlerinin y&uuml;ce Allah&rsquo;ı tespih ettiği beyan edilmiştir. Varlığın c&uuml;zlerinin tespih şekli hakkında m&uuml;fessirler arasında iki g&ouml;r&uuml;ş vardır:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		1. Varlıkların tespih edişi hal diliyledir ve onlar kendi varlıklarıyla ş&ouml;yle s&ouml;ylemektedirler: &ldquo;Eğer bende bir eksiklik g&ouml;r&uuml;yorsan, bu benim varlığımın gereğidir ve Allah bu eksiklikten m&uuml;nezzehtir.&rdquo;</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		2. Varlıklar s&ouml;ylem diliyle tespih ederler. Elbette onların s&ouml;z ve s&ouml;ylemleri insanlar ve hayvanlar arasında bilinen şekliyle değildir. Onlar hen&uuml;z insanların bilgisinin niteliğini anlayamadığı &ouml;zel bir şekildedir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;İnsanın evrendeki varlıklara y&ouml;nelik ilmi &ccedil;ok sınırlı ve cehaletiyle karşılaştırıldığında na&ccedil;izdir. Biz b&ouml;ceklerin, solucanların ve bir&ccedil;ok başka varlığın birbiri ile nasıl konuştuklarından ve irtibat kurduklarından haberdar değiliz ve onların seslerini duyma g&uuml;c&uuml;nden bile yoksunuz! Zira bizim duyma g&uuml;c&uuml;m&uuml;z sadece &ouml;zel bir frekans alanında bulunan sesleri duyar ve daha az veya daha &ccedil;ok frekanslı sesleri duymaya g&uuml;&ccedil; yetiremez. Oysaki onlar kesinlikle birbiri ile irtibat halindedirler! Varlığın y&uuml;ce Allah&rsquo;ı nasıl tespih ettiği konusu beşerin hen&uuml;z kavramadığı meselelerdendir. Bundan dolayı biz bunun niteliğini tasavvur edemeyiz. Değişik ayet ve rivayetlerde varlığın t&uuml;m c&uuml;zlerinin tespih ettiği belirtilmiştir.[1] Tespih, Allah&rsquo;ı her t&uuml;rl&uuml; eksiklik, g&uuml;&ccedil;s&uuml;zl&uuml;k, yetersizlik ve genel anlamıyla yaratıkların derecesiyle uyuşan şeylerden tenzih etmek ve arı bilmektir. İmam Sadık&rsquo;tan (a.s) s&uuml;bhanallah hakkında sorulmuş ve kendisi ş&ouml;yle buyurmuştur: &ldquo;Allah&rsquo;ın her k&ouml;t&uuml;l&uuml;kten kulluk gayretiyle temiz olduğunun belirtilmesidir.&rdquo;[2] Varlıkların (cansız varlıklar ve bitkiler) nasıl tespih ettikleri hakkında m&uuml;fessirler arasında iki g&ouml;r&uuml;ş mevcuttur:</p>\r\n\r\n<p>\r\n	1. Hal diliyle tespih etmek.</p>\r\n\r\n<p>\r\n	2. S&ouml;ylem diliyle tespih etmek.</p>\r\n\r\n<p>\r\n	1. Hal Diliyle Tespih Etmek</p>\r\n\r\n<p>\r\n	Bazı m&uuml;fessirler varlıkların tespihini hal diliyle tespih etmek olarak yorumlamış ve bunu varlığın ve t&uuml;m varlıkların y&uuml;ce Allah&rsquo;ın zat ve kemal sıfatlarına delalet ettiğini s&ouml;ylemişlerdir. Bu grubun bakışında varlıkların tespih edişi tekvinsel tespihtir ve varlıklar ger&ccedil;ekte hal diliyle kendi yaratıcılarını nitelemektedir. (Dışarıdaki g&ouml;r&uuml;ng&uuml; i&ccedil;erideki sırrı haber verir) Varlıklar hal diliyle ş&ouml;yle demektedir: &ldquo;Eğer bende bir eksiklik g&ouml;r&uuml;yorsan, bu benim zatımın gereğidir ve Allah bu eksiklikten m&uuml;nezzehtir.&rdquo; Ebu Nasır Farabi, Tabersi, Fahr, Razi ve Alusi varlıkların tespihinin hal diliyle olduğunu s&ouml;ylemektedir. Numune tefsirinde de bu g&ouml;r&uuml;ş dile getirilmiştir. Farabi varlıkların tespih edişi ve namaz kılışını tefsir ederken ş&ouml;yle demektedir: İlahi derg&acirc;h karşısında g&ouml;k gezerek, yery&uuml;z&uuml; hareket ederek ve yağmur yağarak namaz kılar.[3]&nbsp; Bu g&ouml;r&uuml;şe g&ouml;re varlıkların ve evrendeki zerrelerin tespih edişini tasavvur ve tasdik etmek &ccedil;ok rahat idrak edilebilir; zira evrende bulunan her zerrenin yaptığı iş onun tespihi sayılır.</p>\r\n\r\n<p>\r\n	2.&nbsp; S&ouml;ylem Diliyle Tespih:</p>\r\n\r\n<p>\r\n	Bu t&uuml;r tespih ve &ouml;vmeden maksat, t&uuml;m varlıkların akıl ve şuur taşımasıdır. Onlar Rablerini hal diliyle tespih eder, O&rsquo;na hamd eder ve buna ek olarak O&rsquo;nu s&ouml;ylem diliyle de tespih ederler. Lakin &ouml;zetle bu t&uuml;r tespih t&uuml;m hayvanların ve cansız varlıkların kendi konumlarıyla bağdaşır bir şekilde idrak ve d&uuml;ş&uuml;nen nefisler taşıdığı temeli &uuml;zerine kurulmuştur. Her varlık kendi d&uuml;ş&uuml;nen &ouml;z&uuml;yle Rabbini tespih eder ve varlık evrenindeki zerrelerde varlıkların tespih edişi her tarafı sarar. Elbette bunu duymak herkes i&ccedil;in m&uuml;mk&uuml;n değildir ve sadece g&ouml;n&uuml;l ehli ve m&uuml;lk hicaplarını yırtmış kimseler evrendeki varlıkların tespih seslerini işitebilirler. Mevlana ş&ouml;yle demektedir:</p>\r\n\r\n<p>\r\n	Eğer senin i&ccedil;in gaipten bir g&ouml;z a&ccedil;ılırsa,</p>\r\n\r\n<p>\r\n	Evrendeki zerreler senin ile sırdaş olur</p>\r\n\r\n<p>\r\n	Suyun, toprağın ve &ccedil;amurun konuşması</p>\r\n\r\n<p>\r\n	Ancak g&ouml;n&uuml;l ehlinin duyularınca hissedilir</p>\r\n\r\n<p>\r\n	Bu g&ouml;r&uuml;ş&uuml; kabul etme eğiliminde olan b&uuml;y&uuml;k &ccedil;ağdaş şahsiyetler arasından Allame Tabatabai (r.a) ve şehit Mutahhari&rsquo;ye (r.a) işaret edilebilir. Allame Tabatabai (r.a) ş&ouml;yle s&ouml;ylemektedir: &ldquo;T&uuml;m varlıklar ger&ccedil;ek ve s&ouml;ylemsel anlamda tespih ederler. S&ouml;ylemsel tespihin duyulan ve anlaşılmış s&ouml;zc&uuml;kler ile anlaşılması lazım değildir.&rdquo;[4] Bu y&uuml;zden bitkilerin ve cansız varlıkların tespihi de hakiki ve s&ouml;ylemsel bir tespihtir. Meleklerin ve m&uuml;minlerin tespih edişini s&ouml;ylemsel bilmemiz ve diğer varlıkların tespihini ise hal diliyle tespih etmek olarak değerlendirmemiz doğrul değildir. İnsan meselenin diğer boyutunu kavrayabilmesi i&ccedil;in g&ouml;n&uuml;l, mana ve hakikat ehli olmalıdır. Varlıkların diğer boyutunu idrak ettiğimiz zaman, onların t&uuml;m&uuml;n&uuml;n nasıl idrak, akıl, bilgi sahibi olduğunu ve nasıl rablerini hamd ve tespih ettiklerini anlarız. Kur&rsquo;an-ı Kerim Hz. Davut hakkında ş&ouml;yle buyurmaktadır: Ey Muhammed! Onların s&ouml;ylediklerine karşı sabret. G&uuml;&ccedil;l&uuml; kulumuz D&acirc;v&ucirc;d&rsquo;u hatırla. O, Allah&rsquo;a &ccedil;ok y&ouml;nelen bir kimse idi. Kendisiyle birlikte tesbih etsinler diye biz, dağları ve toplanıp gelen kuşları D&acirc;v&ucirc;d&rsquo;un emrine verdik. Onların her biri Allah&rsquo;a y&ouml;nelmişlerdi.[5]&nbsp; Bu ayette varlıkların s&ouml;ylem diliyle tespih ettiğini onaylayan iki nokta mevcuttur:</p>\r\n\r\n<p>\r\n	Birincisi, Rabbi tespih etmede dağların ve kuşların Davut (a.s) ile birlikte olmasıdır. Eğer varlıkların tespih etmesinden maksat hal diliyle tespih etmekse, onların Davut&rsquo;a (a.s) eşlik etmesinin bir manası olmayacak veya bunu zikretmede herhangi bir nokta g&ouml;zlemlenmeyecektir. Ayetin akışı birdir. Bundan dolayı dağlar ve kuşlar bağlamında tespih etmeyi hal diliyle bilmemiz ve Davut (a.s) bağlamında ise s&ouml;ylem diliyle değerlendirmemiz manasız olacaktır. &Ccedil;&uuml;nk&uuml; hal diliyle tespih etmek her zaman ve Davut (a.s) olmaksızın da mevcuttur. İkinci nokta ise şudur: Ayette akşamları ve sabahları dağlar ve kuşlar Davut&rsquo;a (a.s) eşlik etmekteydiler diye buyrulmaktadır. Akşamların ve sabahların gece ve g&uuml;nd&uuml;z&uuml;n başka bir tabiri olduğu ve neticede daimi tespihin kastedildiği s&ouml;ylenebilir. Lakin &ouml;nceki nokta (Davut&rsquo;a (a.s) eşlik etmek) g&ouml;z &ouml;n&uuml;nde bulundurulduğunda dağlar ve kuşların Davut (a.s) ile eşzamanda ve beraberce tespih ettiklerini s&ouml;ylemek gerekir. Yani her ne zaman Davut (a.s) tespih etmeye başlıyorduysa, dağlar ve kuşlar da ona eşlik etmekteydiler. O halde burada ger&ccedil;ek manasıyla g&uuml;neşin doğuşu ve batışı kastedilmektedir. B&ouml;yle bir durumda da tespihin dağların ve kuşların varlığının Allah&rsquo;ın varlığına delalet etmesi ve hal diliyle tespih etmek olarak yorum yapmak manasız olacaktır. Belirttiğimiz gibi bu t&uuml;r tespih s&uuml;rekli ve her zaman yapılmaktadır. Bu sabah ve akşam veya Davut (a.s) ile birlikte yapılmaya &ouml;zg&uuml; değildir. Dağların ve kuşların kendisiyle birlikte tespih ettiğini duyan Davut (a.s) eşyanın batın ve melek&ucirc;tuna erişmiş ve onların melekuti seslerini işiten başka bir kulağa sahip idi. (Eğer bizim batın kulağımız a&ccedil;ılırsa, biz de bunları duyarız.)[6] Hz. Peygamberin (s.a.a) avucunun i&ccedil;inde &ccedil;akıl taşlarının dile gelmesi konusu hakkında[7] şehit Mutahhari ş&ouml;yle demektedir: &ldquo;Burada Hz. Peygamberin (s.a.a) mucizesi, onun &ccedil;akıl taşlarını tespih etmeye mecbur kılması değildi, Hz. Peygamberin (s.a.a) mucizesi, bireylerin kulağını a&ccedil;ması ve onların &ccedil;akıl taşlarının sesini duymalarıydı. &Ccedil;akıl taşları her zaman tespih etmektedir ve Hz. Peygamberin (s.a.a) mucizesi &ccedil;akıl taşlarını konuşturmak değil, onların sesini etrafındaki bireylere duyurmaktı.&rdquo;[8] Bundan dolayı varlıkların s&ouml;ylemsel ve s&ouml;zl&uuml; tespihlerinin olağan bir husus olduğunu ve temiz kalpli ve kendini arındırmış insanların bunları idrak ettiğini s&ouml;yleyebiliriz.</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] İsra Suresi, 44. ayet: :&quot;تُسَبِّحُ لَهُ السَّماواتُ السَّبْعُ وَ الْأَرْضُ وَ مَنْ فِیهِنَّ وَ إِنْ مِنْ شَیْ&rlm;ءٍ إِلَّا یُسَبِّحُ بِحَمْدِهِ وَ لکِن&rlm;لا تَفْقَهُونَ تَسْبِیحَهُمْ&quot;&nbsp; Yedi g&ouml;k, yer ve bunların i&ccedil;inde bulunanlar Allah&rsquo;ı tespih ederler. Her şey O&rsquo;nu hamd ile tespih eder. Ancak, siz onların tespihlerini anlamazsınız. O, hal&icirc;m&rsquo;dir (hemen cezalandırmaz, m&uuml;hlet verir), &ccedil;ok bağışlayandır.</p>\r\n\r\n<p>\r\n	[2] El- K&acirc;fi, c. 1, s. 118, hadis 10&hellip; هِشَامِ بْنِ الْحَکَمِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ سُبْحَانَ اللَّهِ فَقَالَ أَنَفَةٌ لِلَّهِ</p>\r\n\r\n<p>\r\n	[3] Varlıkların tespihi.</p>\r\n\r\n<p>\r\n	[4] Terc&uuml;meyi El- Mizan, c. 13, s. 152.</p>\r\n\r\n<p>\r\n	[5] &quot;(وَ اذْکُرْ عَبْدَنَا دَاوُدَ ذَا الْأَیْدِ&nbsp; إِنَّهُ أَوَّابٌ(17)إِنَّا سَخَّرْنَا الجِْبَالَ مَعَهُ یُسَبِّحْنَ بِالْعَشىِ&rlm;ِّ وَ الْاشْرَاقِ(18)وَ الطَّیرَْ محَْشُورَةً&nbsp; کلُ&rlm;ٌّ لَّهُ أَوَّابٌ(19) &quot;. (Sad. 17-19)</p>\r\n\r\n<p>\r\n	[6] El- Mizan fi Tefsiri&rsquo;l Kur&rsquo;an, c. 13, s. 120 &ndash; 121.</p>\r\n\r\n<p>\r\n	[7] Biharu&rsquo;l Envar, c. 57, s. 169.</p>\r\n\r\n<p>\r\n	[8] Mutahhari, Murtaza, Aşinayi ba Kur&rsquo;an, c. 4, s. 174.</p>\r\n','İnsanların &acirc;lemdeki varlıklara y&ouml;nelik ilmi &ccedil;ok az ve na&ccedil;izdir. Varlıkların y&uuml;ce Allah&rsquo;ı nasıl tespih ettikleri meselesi de hen&uuml;z beşerin niteliğini kavramadığı konulardan biridir. Değişik ayet ve rivayetlerde varlığın t&uuml;m c&uuml;zlerinin y&uuml;ce Allah&rsquo;ı tespih ettiği beyan edilmiştir. Varlığın c&uuml;zlerinin tespih şekli hakkında m&uuml;fessirler arasında iki g&ouml;r&uuml;ş vardır:\r\n\r\n	\r\n		1. Varlıkların tespih edişi hal diliyledir ve onlar kendi varlıklarıyla ş&ouml;yle s&ouml;ylemektedirler: &ldquo;Eğer bende bir eksiklik g&ouml;r&uuml;yorsan, bu benim varlığımın gereğidir ve Allah bu eksiklikten m&uuml;nezzehtir.&rdquo;\r\n\r\n	\r\n		2. Varlıklar s&ouml;ylem diliyle tespih ederler. Elbette onların s&ouml;z ve s&ouml;ylemleri insanlar ve hayvanlar arasında bilinen şekliyle değildir. Onlar hen&uuml;z insanların bilgisinin niteliğini anlayamadığı &ouml;zel bir şekildedir.','&nbsp;İnsanın evrendeki varlıklara y&ouml;nelik ilmi &ccedil;ok sınırlı ve cehaletiyle karşılaştırıldığında na&ccedil;izdir. Biz b&ouml;ceklerin, solucanların ve bir&ccedil;ok başka varlığın birbiri ile nasıl konuştuklarından ve irtibat kurduklarından haberdar değiliz ve onların seslerini duyma g&uuml;c&uuml;nden bile yoksunuz! Zira bizim duyma g&uuml;c&uuml;m&uuml;z sadece &ouml;zel bir frekans alanında bulunan sesleri duyar ve daha az veya daha &ccedil;ok frekanslı sesleri duymaya g&uuml;&ccedil; yetiremez. Oysaki onlar kesinlikle birbiri ile irtibat halindedirler! Varlığın y&uuml;ce Allah&rsquo;ı nasıl tespih ettiği konusu beşerin hen&uuml;z kavramadığı meselelerdendir. Bundan dolayı biz bunun niteliğini tasavvur edemeyiz. Değişik ayet ve rivayetlerde varlığın t&uuml;m c&uuml;zlerinin tespih ettiği belirtilmiştir.[1] Tespih, Allah&rsquo;ı her t&uuml;rl&uuml; eksiklik, g&uuml;&ccedil;s&uuml;zl&uuml;k, yetersizlik ve genel anlamıyla yaratıkların derecesiyle uyuşan şeylerden tenzih etmek ve arı bilmektir. İmam Sadık&rsquo;tan (a.s) s&uuml;bhanallah hakkında sorulmuş ve kendisi ş&ouml;yle buyurmuştur: &ldquo;Allah&rsquo;ın her k&ouml;t&uuml;l&uuml;kten kulluk gayretiyle temiz olduğunun belirtilmesidir.&rdquo;[2] Varlıkların (cansız varlıklar ve bitkiler) nasıl tespih ettikleri hakkında m&uuml;fessirler arasında iki g&ouml;r&uuml;ş mevcuttur:\r\n\r\n\r\n	1. Hal diliyle tespih etmek.\r\n\r\n\r\n	2. S&ouml;ylem diliyle tespih etmek.\r\n\r\n\r\n	1. Hal Diliyle Tespih Etmek\r\n\r\n\r\n	Bazı m&uuml;fessirler varlıkların tespihini hal diliyle tespih etmek olarak yorumlamış ve bunu varlığın ve t&uuml;m varlıkların y&uuml;ce Allah&rsquo;ın zat ve kemal sıfatlarına delalet ettiğini s&ouml;ylemişlerdir. Bu grubun bakışında varlıkların tespih edişi tekvinsel tespihtir ve varlıklar ger&ccedil;ekte hal diliyle kendi yaratıcılarını nitelemektedir. (Dışarıdaki g&ouml;r&uuml;ng&uuml; i&ccedil;erideki sırrı haber verir) Varlıklar hal diliyle ş&ouml;yle demektedir: &ldquo;Eğer bende bir eksiklik g&ouml;r&uuml;yorsan, bu benim zatımın gereğidir ve Allah bu eksiklikten m&uuml;nezzehtir.&rdquo; Ebu Nasır Farabi, Tabersi, Fahr, Razi ve Alusi varlıkların tespihinin hal diliyle olduğunu s&ouml;ylemektedir. Numune tefsirinde de bu g&ouml;r&uuml;ş dile getirilmiştir. Farabi varlıkların tespih edişi ve namaz kılışını tefsir ederken ş&ouml;yle demektedir: İlahi derg&acirc;h karşısında g&ouml;k gezerek, yery&uuml;z&uuml; hareket ederek ve yağmur yağarak namaz kılar.[3]&nbsp; Bu g&ouml;r&uuml;şe g&ouml;re varlıkların ve evrendeki zerrelerin tespih edişini tasavvur ve tasdik etmek &ccedil;ok rahat idrak edilebilir; zira evrende bulunan her zerrenin yaptığı iş onun tespihi sayılır.\r\n\r\n\r\n	2.&nbsp; S&ouml;ylem Diliyle Tespih:\r\n\r\n\r\n	Bu t&uuml;r tespih ve &ouml;vmeden maksat, t&uuml;m varlıkların akıl ve şuur taşımasıdır. Onlar Rablerini hal diliyle tespih eder, O&rsquo;na hamd eder ve buna ek olarak O&rsquo;nu s&ouml;ylem diliyle de tespih ederler. Lakin &ouml;zetle bu t&uuml;r tespih t&uuml;m hayvanların ve cansız varlıkların kendi konumlarıyla bağdaşır bir şekilde idrak ve d&uuml;ş&uuml;nen nefisler taşıdığı temeli &uuml;zerine kurulmuştur. Her varlık kendi d&uuml;ş&uuml;nen &ouml;z&uuml;yle Rabbini tespih eder ve varlık evrenindeki zerrelerde varlıkların tespih edişi her tarafı sarar. Elbette bunu duymak herkes i&ccedil;in m&uuml;mk&uuml;n değildir ve sadece g&ouml;n&uuml;l ehli ve m&uuml;lk hicaplarını yırtmış kimseler evrendeki varlıkların tespih seslerini işitebilirler. Mevlana ş&ouml;yle demektedir:\r\n\r\n\r\n	Eğer senin i&ccedil;in gaipten bir g&ouml;z a&ccedil;ılırsa,\r\n\r\n\r\n	Evrendeki zerreler senin ile sırdaş olur\r\n\r\n\r\n	Suyun, toprağın ve &ccedil;amurun konuşması\r\n\r\n\r\n	Ancak g&ouml;n&uuml;l ehlinin duyularınca hissedilir\r\n\r\n\r\n	Bu g&ouml;r&uuml;ş&uuml; kabul etme eğiliminde olan b&uuml;y&uuml;k &ccedil;ağdaş şahsiyetler arasından Allame Tabatabai (r.a) ve şehit Mutahhari&rsquo;ye (r.a) işaret edilebilir. Allame Tabatabai (r.a) ş&ouml;yle s&ouml;ylemektedir: &ldquo;T&uuml;m varlıklar ger&ccedil;ek ve s&ouml;ylemsel anlamda tespih ederler. S&ouml;ylemsel tespihin duyulan ve anlaşılmış s&ouml;zc&uuml;kler ile anlaşılması lazım değildir.&rdquo;[4] Bu y&uuml;zden bitkilerin ve cansız varlıkların tespihi de hakiki ve s&ouml;ylemsel bir tespihtir. Meleklerin ve m&uuml;minlerin tespih edişini s&ouml;ylemsel bilmemiz ve diğer varlıkların tespihini ise hal diliyle tespih etmek olarak değerlendirmemiz doğrul değildir. İnsan meselenin diğer boyutunu kavrayabilmesi i&ccedil;in g&ouml;n&uuml;l, mana ve hakikat ehli olmalıdır. Varlıkların diğer boyutunu idrak ettiğimiz zaman, onların t&uuml;m&uuml;n&uuml;n nasıl idrak, akıl, bilgi sahibi olduğunu ve nasıl rablerini hamd ve tespih ettiklerini anlarız. Kur&rsquo;an-ı Kerim Hz. Davut hakkında ş&ouml;yle buyurmaktadır: Ey Muhammed! Onların s&ouml;ylediklerine karşı sabret. G&uuml;&ccedil;l&uuml; kulumuz D&acirc;v&ucirc;d&rsquo;u hatırla. O, Allah&rsquo;a &ccedil;ok y&ouml;nelen bir kimse idi. Kendisiyle birlikte tesbih etsinler diye biz, dağları ve toplanıp gelen kuşları D&acirc;v&ucirc;d&rsquo;un emrine verdik. Onların her biri Allah&rsquo;a y&ouml;nelmişlerdi.[5]&nbsp; Bu ayette varlıkların s&ouml;ylem diliyle tespih ettiğini onaylayan iki nokta mevcuttur:\r\n\r\n\r\n	Birincisi, Rabbi tespih etmede dağların ve kuşların Davut (a.s) ile birlikte olmasıdır. Eğer varlıkların tespih etmesinden maksat hal diliyle tespih etmekse, onların Davut&rsquo;a (a.s) eşlik etmesinin bir manası olmayacak veya bunu zikretmede herhangi bir nokta g&ouml;zlemlenmeyecektir. Ayetin akışı birdir. Bundan dolayı dağlar ve kuşlar bağlamında tespih etmeyi hal diliyle bilmemiz ve Davut (a.s) bağlamında ise s&ouml;ylem diliyle değerlendirmemiz manasız olacaktır. &Ccedil;&uuml;nk&uuml; hal diliyle tespih etmek her zaman ve Davut (a.s) olmaksızın da mevcuttur. İkinci nokta ise şudur: Ayette akşamları ve sabahları dağlar ve kuşlar Davut&rsquo;a (a.s) eşlik etmekteydiler diye buyrulmaktadır. Akşamların ve sabahların gece ve g&uuml;nd&uuml;z&uuml;n başka bir tabiri olduğu ve neticede daimi tespihin kastedildiği s&ouml;ylenebilir. Lakin &ouml;nceki nokta (Davut&rsquo;a (a.s) eşlik etmek) g&ouml;z &ouml;n&uuml;nde bulundurulduğunda dağlar ve kuşların Davut (a.s) ile eşzamanda ve beraberce tespih ettiklerini s&ouml;ylemek gerekir. Yani her ne zaman Davut (a.s) tespih etmeye başlıyorduysa, dağlar ve kuşlar da ona eşlik etmekteydiler. O halde burada ger&ccedil;ek manasıyla g&uuml;neşin doğuşu ve batışı kastedilmektedir. B&ouml;yle bir durumda da tespihin dağların ve kuşların varlığının Allah&rsquo;ın varlığına delalet etmesi ve hal diliyle tespih etmek olarak yorum yapmak manasız olacaktır. Belirttiğimiz gibi bu t&uuml;r tespih s&uuml;rekli ve her zaman yapılmaktadır. Bu sabah ve akşam veya Davut (a.s) ile birlikte yapılmaya &ouml;zg&uuml; değildir. Dağların ve kuşların kendisiyle birlikte tespih ettiğini duyan Davut (a.s) eşyanın batın ve melek&ucirc;tuna erişmiş ve onların melekuti seslerini işiten başka bir kulağa sahip idi. (Eğer bizim batın kulağımız a&ccedil;ılırsa, biz de bunları duyarız.)[6] Hz. Peygamberin (s.a.a) avucunun i&ccedil;inde &ccedil;akıl taşlarının dile gelmesi konusu hakkında[7] şehit Mutahhari ş&ouml;yle demektedir: &ldquo;Burada Hz. Peygamberin (s.a.a) mucizesi, onun &ccedil;akıl taşlarını tespih etmeye mecbur kılması değildi, Hz. Peygamberin (s.a.a) mucizesi, bireylerin kulağını a&ccedil;ması ve onların &ccedil;akıl taşlarının sesini duymalarıydı. &Ccedil;akıl taşları her zaman tespih etmektedir ve Hz. Peygamberin (s.a.a) mucizesi &ccedil;akıl taşlarını konuşturmak değil, onların sesini etrafındaki bireylere duyurmaktı.&rdquo;[8] Bundan dolayı varlıkların s&ouml;ylemsel ve s&ouml;zl&uuml; tespihlerinin olağan bir husus olduğunu ve temiz kalpli ve kendini arındırmış insanların bunları idrak ettiğini s&ouml;yleyebiliriz.\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] İsra Suresi, 44. ayet: :&quot;تُسَبِّحُ لَهُ السَّماواتُ السَّبْعُ وَ الْأَرْضُ وَ مَنْ فِیهِنَّ وَ إِنْ مِنْ شَیْ&rlm;ءٍ إِلَّا یُسَبِّحُ بِحَمْدِهِ وَ لکِن&rlm;لا تَفْقَهُونَ تَسْبِیحَهُمْ&quot;&nbsp; Yedi g&ouml;k, yer ve bunların i&ccedil;inde bulunanlar Allah&rsquo;ı tespih ederler. Her şey O&rsquo;nu hamd ile tespih eder. Ancak, siz onların tespihlerini anlamazsınız. O, hal&icirc;m&rsquo;dir (hemen cezalandırmaz, m&uuml;hlet verir), &ccedil;ok bağışlayandır.\r\n\r\n\r\n	[2] El- K&acirc;fi, c. 1, s. 118, hadis 10&hellip; هِشَامِ بْنِ الْحَکَمِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ سُبْحَانَ اللَّهِ فَقَالَ أَنَفَةٌ لِلَّهِ\r\n\r\n\r\n	[3] Varlıkların tespihi.\r\n\r\n\r\n	[4] Terc&uuml;meyi El- Mizan, c. 13, s. 152.\r\n\r\n\r\n	[5] &quot;(وَ اذْکُرْ عَبْدَنَا دَاوُدَ ذَا الْأَیْدِ&nbsp; إِنَّهُ أَوَّابٌ(17)إِنَّا سَخَّرْنَا الجِْبَالَ مَعَهُ یُسَبِّحْنَ بِالْعَشىِ&rlm;ِّ وَ الْاشْرَاقِ(18)وَ الطَّیرَْ محَْشُورَةً&nbsp; کلُ&rlm;ٌّ لَّهُ أَوَّابٌ(19) &quot;. (Sad. 17-19)\r\n\r\n\r\n	[6] El- Mizan fi Tefsiri&rsquo;l Kur&rsquo;an, c. 13, s. 120 &ndash; 121.\r\n\r\n\r\n	[7] Biharu&rsquo;l Envar, c. 57, s. 169.\r\n\r\n\r\n	[8] Mutahhari, Murtaza, Aşinayi ba Kur&rsquo;an, c. 4, s. 174.'),(136,'tr152','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		&Ouml;ld&uuml;kten sonra insan ruhunun başka bir insan veya hayvan şekline b&uuml;r&uuml;nmesi reenkarnasyona inanan kişilerin g&ouml;r&uuml;ş&uuml;d&uuml;r ve bu İslam&rsquo;ın bakışında yanlış ve ge&ccedil;ersiz bir g&ouml;r&uuml;şt&uuml;r. Ruh, d&uuml;nya bedeninden ayrıldıktan sonra berzah &acirc;leminde misali bedende yer edinir ve kıyametin başlamasına dek berzah hayatını s&uuml;rd&uuml;r&uuml;r. Bazen kabir &acirc;lemi ve bazen de ruhlar &acirc;lemi olarak tabir edilen berzah &acirc;lemi, d&uuml;nya ve ahret arasındaki bir &acirc;lemdir. B&ouml;yle bir &acirc;lemin varlığını bazı ayet ve rivayetler ispatlamaktadır.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;1. &Ouml;ld&uuml;kten sonra insanın akıbetinin ne olacağı hususu her zaman insanın zihnini meşgul eden ve onu ikna edici ve kanıtlı bir yanıt bulmaya y&ouml;nlendiren meselelerdendir. &Ouml;l&uuml;m ve ruhun intikal etmesi hakkında bulunan a&ccedil;ıklama ve yorumlar arasında reenkarnasyon teorisi olarak meşhur olan bir yorumla karşılaşıyoruz. Bu teoride ruhun beden ile ilişkisinin kesilmesi ve onun başka bir insan veya hayvan şekline b&uuml;r&uuml;nmesinden s&ouml;z edilmektedir. Bu inan&ccedil; kadim zamanlardan beri d&uuml;nyanın bazı b&ouml;lgelerinde yaygındı. Bazı Hint ve Yunan bilgeleri, insan ruhunun ilk bedenden &ccedil;ıktıktan sonra şahsın ahlak ve huyu ile uyuşan başka bir bedene girdiği inancını taşırlar. Bu g&ouml;r&uuml;ş&uuml;n t&uuml;m d&uuml;nyada taraftarları vardır. İslam d&uuml;nyasında da bazı bilge, m&uuml;tekellim ve fırkalar daha değişik bi&ccedil;imde bu inancın takip&ccedil;ileri olmuşlardır. Arap d&uuml;nyasının sınırlı b&ouml;lgelerinde ve &ouml;zellikle bug&uuml;nk&uuml; Suriye ve L&uuml;bnan&rsquo;da D&uuml;rz&icirc;ler (İsmaillilikten ayrılmış bir fırka) reenkarnasyona inanan bir grup sayılabilir. Reenkarnasyon, tarih boyunca aşırı fırkaların ortak &ouml;zelliklerinden biri olmuştur. Bu aşırı grupların liderleri reenkarnasyona d&ouml;n&uuml;k taşıdıkları bakış aracılığıyla kendilerini taraftarlarına imam, peygamber ve hatta tanrı olarak tanıtmaktaydılar. Reenkarnasyona inananlar beş kısma ayrılır:</p>\r\n\r\n<p>\r\n	1. Nasuhilik: Bu fırkaya mensup olanlar insanın &ouml;ld&uuml;kten sonra ruhunun başka bir bedene gireceğine inanır. Eğer &ouml;len şahıs iyi bir insansa bedeni iyi bir insana ve eğer k&ouml;t&uuml;yse bedeni ink&acirc;rcı ve g&uuml;nahk&acirc;r bir kimsenin bedenine girer. &nbsp;</p>\r\n\r\n<p>\r\n	2. Masuhilik: Bu fırkaya mensup olanlar &ouml;ld&uuml;kten sonra insan ruhunun iyilerden olması halinde b&uuml;lb&uuml;l ve kumru kuşu gibi beğenilen hayvanlara ve eğer k&ouml;t&uuml;lerden ise k&ouml;pek, domuz vb sevilmeyen hayvanların bedenine gireceğine inanır.</p>\r\n\r\n<p>\r\n	3. Fasuhilik: Bu fırkaya mensup olanlar &ouml;ld&uuml;kten sonra insan ruhunun iyilik ve k&ouml;t&uuml;l&uuml;k kriteri esasınca g&uuml;l ve meyveler gibi yararlı bitkilere veya acıhıyar ve benzeri acı ve k&ouml;t&uuml; kokulu bitkilere gireceğine inanır.</p>\r\n\r\n<p>\r\n	4. Rasuhilik: Bu fırkaya mensup olanlar &ouml;ld&uuml;kten sonra insan ruhunun cansız varlıklara gireceğine inanır. Eğer ruhlar hayırsever ise m&uuml;cevherler gibi kıymetli madenlere ve eğer k&ouml;t&uuml; iseler değersiz madenlere girerler.</p>\r\n\r\n<p>\r\n	5. Reenkarnasyona inanan başka bir grup ise insan ruhunun ilk &ouml;nce cansız varlıklara, sonra bitkilere, ardından hayvanlara ve en son olarak da insan bedenine gireceğine inanır.[1]</p>\r\n\r\n<p>\r\n	Reenkarnasyona inananlar a&ccedil;ısından bu intikal s&uuml;rekli ve sonsuzdur. Ger&ccedil;ekte bu d&uuml;ş&uuml;ncede insanın cennet ve cehennemi &ouml;d&uuml;llendirilmek veya cezalandırılmak i&ccedil;in iyi veya k&ouml;t&uuml; bedenlere intikal etmesidir. Bedenlerdeki ruhun bu gezintisi, ruh erginliğe erişene, g&ouml;klere &ccedil;ıkıp melekler şekline b&uuml;r&uuml;n&uuml;nceye ve meleklerden oluncaya dek s&uuml;rer.[2] İslam a&ccedil;ısından reenkarnasyon ge&ccedil;ersiz ve yanlıştır. Reenkarnasyonun ge&ccedil;ersiz olduğunu belirten delilleri &ouml;ğrenmek i&ccedil;in 1099 (Site: 1154) sayılı soruya ve &ldquo;İslam&rsquo;ın Reenkarnasyon Hakkındaki G&ouml;r&uuml;ş&uuml;&rdquo; başlıklı konuya m&uuml;racaat edebilirsiniz. İmam Sadık&rsquo;tan (a.s) nakledilen uzun bir hadiste kendisi ş&ouml;yle buyurmuştur: Reenkarnasyona inananlar dinin yol ve y&ouml;ntemini kenara atmış, sapıklığı se&ccedil;miş ve nefislerini yery&uuml;z&uuml;ne mahkum kılmışlardır. Onlar a&ccedil;ısından ne bir cennet ve cehennem ve ne de bir peygamberlik ve uyarı vardır. Onların nezdinde kıyamet ruhun kendi bedeninden &ccedil;ıkması ve bir başka bedene girmesidir.[3] İslam&rsquo;ın bakışında &ouml;l&uuml;m d&uuml;nya hayatının son noktası ve ruhun maddi bedenden ayrılışıdır. Bu zamanda ruh misal&icirc; şekle b&uuml;r&uuml;nerek berzahta başka bir hayata başlar. Misal&icirc; cisim ve beden maddi cisme benzer, lakin maddi bedenin bir&ccedil;ok &ouml;zelliğini taşımaz. İmam Sadık (a.s) ş&ouml;yle buyuruyor: Allah m&uuml;minin ruhunu aldığı zaman onu d&uuml;nyevi bedenine benzer bir şekle b&uuml;r&uuml;nd&uuml;r&uuml;r&hellip;[4]&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	2. İnsanın &ouml;ld&uuml;kten sonra nasıl bir akıbet ile karşılaşacağı konusunda ş&ouml;yle s&ouml;ylemek gerekir: Ger&ccedil;ekte insan iki &ouml;l&uuml;m ve iki hayatı tecr&uuml;be eder. Kur&rsquo;an-ı Kerim bu konuya ş&ouml;yle işaret eder: Onlar da ş&ouml;yle derler: &ldquo;Ey Rabbimiz! Bizi iki defa &ouml;ld&uuml;rd&uuml;n, iki defa da dirilttin. G&uuml;nahlarımızı kabulleniyoruz. Şimdi (bu ateşten) bir &ccedil;ıkış yolu var mı?&rdquo;.[5]</p>\r\n\r\n<p>\r\n	Bazı m&uuml;fessirler ayeti şerifede belirtilen iki defa &ouml;ld&uuml;rme ve diriltmeden maksadın d&uuml;nya hayatının son g&uuml;n&uuml;ndeki &ouml;ld&uuml;rme ve berzahta diriltme ve de ardından berzahta &ouml;ld&uuml;rme ve kıyamette hesap i&ccedil;in diriltme olduğunu s&ouml;ylemişlerdir.[6]</p>\r\n\r\n<p>\r\n	Berzah Nedir?</p>\r\n\r\n<p>\r\n	Berzah iki şey (madde ve ruh) arasındaki fasıla, sınır ve vasıtaya denir. Misal &acirc;lemine berzah &acirc;lemi denmesinin nedeni onun madde &acirc;lemiyle soyut ruhlar &acirc;lemi arasındaki ve d&uuml;nya ile ahiret ortasındaki bir alanda yer almasıdır.[7] Bazen kabir &acirc;lemi ve ruhlar &acirc;lemi olarak tabir edilen berzah &acirc;lemi, d&uuml;nya ve ahiret arasındaki bir &acirc;lemdir. B&ouml;yle bir &acirc;lemin varlığının delili bazı ayet ve rivayetlerdir. Kur&rsquo;an-ı Kerim&rsquo;in bazı ayetlerinde &ouml;ld&uuml;kten sonra berzah hayatından s&ouml;z edilmiştir. Bu ayetlerden birinde ş&ouml;yle buyrulmaktadır: Onların arkasında, tekrar dirilecekleri g&uuml;ne kadar (devam edecek, d&ouml;nmelerine engel) bir perde (berzah) vardır.[8] Bu ayetin zahiri d&uuml;nya ve ahiret &acirc;lemleri arasında bulunan b&ouml;yle bir &acirc;lemin varlığını ispat etmektedir. B&ouml;yle bir &acirc;lemin varlığını a&ccedil;ık&ccedil;a ispat eden ayetlerin bir kısmı şehitlerin hayatıyla ilgili ayetlerdir: Allah yolunda &ouml;ld&uuml;r&uuml;lenleri sakın &ouml;l&uuml;ler sanma. Bilakis onlar diridirler, Rableri katında Allah&rsquo;ın, l&uuml;tf&uuml;nden kendilerine verdiği nimetlerin sevincini yaşayarak rızıklandırılmaktadırlar.[9] Şehitler gibi makamı y&uuml;ce m&uuml;minler i&ccedil;in berzah &acirc;lemi olduğu gibi, firavun ve yarenleri gibi tuğyan eden k&acirc;firler i&ccedil;in de berzahın varlığı a&ccedil;ık&ccedil;a Kur&rsquo;an&rsquo;da dile getirilmiştir: (&Ouml;yle bir) ateş ki, onlar sabah akşam ona sunulurlar. Kıyametin kopacağı g&uuml;nde de, &ldquo;Firavun ailesini azabın en şiddetlisine sokun&rdquo; denilecektir.[10]</p>\r\n\r\n<p>\r\n	İşaret edildiği gibi yukarıdaki ayetler &ouml;ld&uuml;kten sonra berzah hayatını onaylar ve buna ek olarak az bir dikkatle bu ayetlerin i&ccedil;eriğinden salihler ve g&uuml;nahk&acirc;rların yaşam niteliğini de anlayabiliriz. Bu hususta temiz imamlardan nakledilen ve insanların berzah hayatının niteliğini beyan eden bir&ccedil;ok rivayet mevcuttur. İmam Sadık&rsquo;tan (a.s) nakledilen bir hadiste ş&ouml;yle okumaktayız: &ldquo;Berzah, d&uuml;nya ve ahiret arasındaki &ouml;d&uuml;l ve cezadan ibaret olan kabir &acirc;lemidir. Allah&rsquo;a yemin olsun ki biz sizin hakkınızda ancak berzahtan korkmaktayız.&rdquo;[11]&nbsp; Aynı şekilde bir başka hadiste İmam Sadık (a.s) m&uuml;minlerin ruhları hakkında sorulan bir sorunun cevabında ş&ouml;yle buyurmuştur: &ldquo;Onlar cennet odalarında yer alır, cennet yemeklerinden yer, i&ccedil;eceklerinden i&ccedil;er ve ş&ouml;yle derler: Ey Rabbimiz &ccedil;abucak kıyameti ger&ccedil;ekleştir ve bize verdiğin vaatlere vefa et.&rdquo;[12] Elbette berzah &acirc;lemi kıyamet g&uuml;n&uuml; ve ebedi cennet ve cehennem i&ccedil;in ge&ccedil;ici ve g&uuml;zerg&acirc;h niteliğinde bir menzildir. Berzah &acirc;leminde tam bir şekilde hi&ccedil; kimsenin hesabına bakılmaz ve yaptıkları hakkında kesin bir h&uuml;k&uuml;m ve ceza verilmez. Kıyamette ger&ccedil;ekleşecek olan ebedilik meselesine ek olarak azap ve &ouml;d&uuml;llendirmenin niteliği bu iki &acirc;lemin farklılıklarındandır. Kur&rsquo;an-ı Kerim bu hususta ş&ouml;yle buyurmaktadır: (&Ouml;yle bir) ateş ki, onlar sabah akşam ona sunulurlar. Kıyametin kopacağı g&uuml;nde de, &ldquo;Firavun ailesini azabın en şiddetlisine sokun&rdquo; denilecektir.[13] Ayet-i kerime berzahtakilerin azabını ateşe sunulmak ve kıyamet azabını ise onun i&ccedil;ine girmek olarak belirtmektedir. Bu farklılık berzah &acirc;lemi ve cennetteki nimetler hakkında da ge&ccedil;erlidir. Bazı rivayetlerin belirttiği &uuml;zere Hakka inanan ve d&uuml;nyada g&uuml;naha bulaşmış ve de t&ouml;vbe etme başarısı elde etmemiş m&uuml;minlerden bir grubun berzah azabına &ccedil;arptırılması, varlıklarının g&uuml;nahtan arındırılması ve ebedi cennete girme liyakatini elde etmeleri bu &acirc;lemde ger&ccedil;ekleşir.[14] Berzah hakkında daha fazla bilgi edinmek i&ccedil;in aşağıdaki başlıklara m&uuml;racaat edebilirsiniz:&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Berzah &acirc;lemindeki &ouml;l&uuml;lerin hallerinden haberdar olmak, 1150 (Site: 1172).</p>\r\n\r\n<p>\r\n	Berzah tek&acirc;m&uuml;l&uuml;, 21038 (Site: tr20315).</p>\r\n\r\n<p>\r\n	Berzah ve berzah hayatı, 3891 (Site: 4160).</p>\r\n\r\n<p>\r\n	Berzahta sevap ve ceza, 19576 (Site: tr18939).</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Tayyib, Seyyid Abdu&rsquo;l H&uuml;seyin, Kelimu&rsquo;t Tayyib der Tagriri Akaidi İslam, s. 638, &ccedil;apı sevvum, intişaratı kitapfuruşiyi İslami.</p>\r\n\r\n<p>\r\n	[2] Hasani, Razi, Seyyid Murtaza, Tebsireti&rsquo;l Avam fi marifeti makalati&rsquo;l Enam, s. 89, &ccedil;apı dovvum, intişaratı esatir, 1364 h.ş.</p>\r\n\r\n<p>\r\n	[3] Tebersi, Ahmet bin Ali, El- İhticac, c. 2, s. 344, neşri El- Murtaza, Meşhedi Mukaddes, 1403 h.k.</p>\r\n\r\n<p>\r\n	[4] Kuleyni, Muhammed bin Yakup, Kafi, c. 3, s. 245, &ccedil;apı &ccedil;aharum, daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran, 1365 h.ş.</p>\r\n\r\n<p>\r\n	[5] Gafir Suresi, 11. ayet.</p>\r\n\r\n<p>\r\n	[6] Tabatabai, Seyyid Muhammed H&uuml;seyin, El- Mizan fi Tefsiri&rsquo;l Kur&rsquo;an, c. 17, s. 475, &ccedil;apı pencum, defteri intişaratı İslami, Kum, 1417 h.k.</p>\r\n\r\n<p>\r\n	[7] Seyyid Cafer Seccadi, Ferhenği Ulumu felsefi ve kelami, &ccedil;ap 1357; neşri Tuba ya dairetul Mearif lugatı Kur&rsquo;an.</p>\r\n\r\n<p>\r\n	[8] Mu&rsquo;minun Suresi, 100. ayet.</p>\r\n\r\n<p>\r\n	[9] A&rsquo;li İmran Suresi, 169. ayet.</p>\r\n\r\n<p>\r\n	[10] Mekarim Şirazi, Nasır, Tefsiri Numune, c. 14, s. 316, &ccedil;apı evvel, daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran, 1374 h.ş.</p>\r\n\r\n<p>\r\n	[11] K&acirc;fi, c. 3, s. 242.</p>\r\n\r\n<p>\r\n	[12] K&acirc;fi, c. 3, s. 244.</p>\r\n\r\n<p>\r\n	[13] Gafir Suresi, 46. ayet.</p>\r\n\r\n<p>\r\n	[14] Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c. 7, s. 81, M&uuml;esseset&uuml; El- Vefa, Beyrut, 1404 h.k.</p>\r\n','&Ouml;ld&uuml;kten sonra insan ruhunun başka bir insan veya hayvan şekline b&uuml;r&uuml;nmesi reenkarnasyona inanan kişilerin g&ouml;r&uuml;ş&uuml;d&uuml;r ve bu İslam&rsquo;ın bakışında yanlış ve ge&ccedil;ersiz bir g&ouml;r&uuml;şt&uuml;r. Ruh, d&uuml;nya bedeninden ayrıldıktan sonra berzah &acirc;leminde misali bedende yer edinir ve kıyametin başlamasına dek berzah hayatını s&uuml;rd&uuml;r&uuml;r. Bazen kabir &acirc;lemi ve bazen de ruhlar &acirc;lemi olarak tabir edilen berzah &acirc;lemi, d&uuml;nya ve ahret arasındaki bir &acirc;lemdir. B&ouml;yle bir &acirc;lemin varlığını bazı ayet ve rivayetler ispatlamaktadır.','&nbsp;1. &Ouml;ld&uuml;kten sonra insanın akıbetinin ne olacağı hususu her zaman insanın zihnini meşgul eden ve onu ikna edici ve kanıtlı bir yanıt bulmaya y&ouml;nlendiren meselelerdendir. &Ouml;l&uuml;m ve ruhun intikal etmesi hakkında bulunan a&ccedil;ıklama ve yorumlar arasında reenkarnasyon teorisi olarak meşhur olan bir yorumla karşılaşıyoruz. Bu teoride ruhun beden ile ilişkisinin kesilmesi ve onun başka bir insan veya hayvan şekline b&uuml;r&uuml;nmesinden s&ouml;z edilmektedir. Bu inan&ccedil; kadim zamanlardan beri d&uuml;nyanın bazı b&ouml;lgelerinde yaygındı. Bazı Hint ve Yunan bilgeleri, insan ruhunun ilk bedenden &ccedil;ıktıktan sonra şahsın ahlak ve huyu ile uyuşan başka bir bedene girdiği inancını taşırlar. Bu g&ouml;r&uuml;ş&uuml;n t&uuml;m d&uuml;nyada taraftarları vardır. İslam d&uuml;nyasında da bazı bilge, m&uuml;tekellim ve fırkalar daha değişik bi&ccedil;imde bu inancın takip&ccedil;ileri olmuşlardır. Arap d&uuml;nyasının sınırlı b&ouml;lgelerinde ve &ouml;zellikle bug&uuml;nk&uuml; Suriye ve L&uuml;bnan&rsquo;da D&uuml;rz&icirc;ler (İsmaillilikten ayrılmış bir fırka) reenkarnasyona inanan bir grup sayılabilir. Reenkarnasyon, tarih boyunca aşırı fırkaların ortak &ouml;zelliklerinden biri olmuştur. Bu aşırı grupların liderleri reenkarnasyona d&ouml;n&uuml;k taşıdıkları bakış aracılığıyla kendilerini taraftarlarına imam, peygamber ve hatta tanrı olarak tanıtmaktaydılar. Reenkarnasyona inananlar beş kısma ayrılır:\r\n\r\n\r\n	1. Nasuhilik: Bu fırkaya mensup olanlar insanın &ouml;ld&uuml;kten sonra ruhunun başka bir bedene gireceğine inanır. Eğer &ouml;len şahıs iyi bir insansa bedeni iyi bir insana ve eğer k&ouml;t&uuml;yse bedeni ink&acirc;rcı ve g&uuml;nahk&acirc;r bir kimsenin bedenine girer. &nbsp;\r\n\r\n\r\n	2. Masuhilik: Bu fırkaya mensup olanlar &ouml;ld&uuml;kten sonra insan ruhunun iyilerden olması halinde b&uuml;lb&uuml;l ve kumru kuşu gibi beğenilen hayvanlara ve eğer k&ouml;t&uuml;lerden ise k&ouml;pek, domuz vb sevilmeyen hayvanların bedenine gireceğine inanır.\r\n\r\n\r\n	3. Fasuhilik: Bu fırkaya mensup olanlar &ouml;ld&uuml;kten sonra insan ruhunun iyilik ve k&ouml;t&uuml;l&uuml;k kriteri esasınca g&uuml;l ve meyveler gibi yararlı bitkilere veya acıhıyar ve benzeri acı ve k&ouml;t&uuml; kokulu bitkilere gireceğine inanır.\r\n\r\n\r\n	4. Rasuhilik: Bu fırkaya mensup olanlar &ouml;ld&uuml;kten sonra insan ruhunun cansız varlıklara gireceğine inanır. Eğer ruhlar hayırsever ise m&uuml;cevherler gibi kıymetli madenlere ve eğer k&ouml;t&uuml; iseler değersiz madenlere girerler.\r\n\r\n\r\n	5. Reenkarnasyona inanan başka bir grup ise insan ruhunun ilk &ouml;nce cansız varlıklara, sonra bitkilere, ardından hayvanlara ve en son olarak da insan bedenine gireceğine inanır.[1]\r\n\r\n\r\n	Reenkarnasyona inananlar a&ccedil;ısından bu intikal s&uuml;rekli ve sonsuzdur. Ger&ccedil;ekte bu d&uuml;ş&uuml;ncede insanın cennet ve cehennemi &ouml;d&uuml;llendirilmek veya cezalandırılmak i&ccedil;in iyi veya k&ouml;t&uuml; bedenlere intikal etmesidir. Bedenlerdeki ruhun bu gezintisi, ruh erginliğe erişene, g&ouml;klere &ccedil;ıkıp melekler şekline b&uuml;r&uuml;n&uuml;nceye ve meleklerden oluncaya dek s&uuml;rer.[2] İslam a&ccedil;ısından reenkarnasyon ge&ccedil;ersiz ve yanlıştır. Reenkarnasyonun ge&ccedil;ersiz olduğunu belirten delilleri &ouml;ğrenmek i&ccedil;in 1099 (Site: 1154) sayılı soruya ve &ldquo;İslam&rsquo;ın Reenkarnasyon Hakkındaki G&ouml;r&uuml;ş&uuml;&rdquo; başlıklı konuya m&uuml;racaat edebilirsiniz. İmam Sadık&rsquo;tan (a.s) nakledilen uzun bir hadiste kendisi ş&ouml;yle buyurmuştur: Reenkarnasyona inananlar dinin yol ve y&ouml;ntemini kenara atmış, sapıklığı se&ccedil;miş ve nefislerini yery&uuml;z&uuml;ne mahkum kılmışlardır. Onlar a&ccedil;ısından ne bir cennet ve cehennem ve ne de bir peygamberlik ve uyarı vardır. Onların nezdinde kıyamet ruhun kendi bedeninden &ccedil;ıkması ve bir başka bedene girmesidir.[3] İslam&rsquo;ın bakışında &ouml;l&uuml;m d&uuml;nya hayatının son noktası ve ruhun maddi bedenden ayrılışıdır. Bu zamanda ruh misal&icirc; şekle b&uuml;r&uuml;nerek berzahta başka bir hayata başlar. Misal&icirc; cisim ve beden maddi cisme benzer, lakin maddi bedenin bir&ccedil;ok &ouml;zelliğini taşımaz. İmam Sadık (a.s) ş&ouml;yle buyuruyor: Allah m&uuml;minin ruhunu aldığı zaman onu d&uuml;nyevi bedenine benzer bir şekle b&uuml;r&uuml;nd&uuml;r&uuml;r&hellip;[4]&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	2. İnsanın &ouml;ld&uuml;kten sonra nasıl bir akıbet ile karşılaşacağı konusunda ş&ouml;yle s&ouml;ylemek gerekir: Ger&ccedil;ekte insan iki &ouml;l&uuml;m ve iki hayatı tecr&uuml;be eder. Kur&rsquo;an-ı Kerim bu konuya ş&ouml;yle işaret eder: Onlar da ş&ouml;yle derler: &ldquo;Ey Rabbimiz! Bizi iki defa &ouml;ld&uuml;rd&uuml;n, iki defa da dirilttin. G&uuml;nahlarımızı kabulleniyoruz. Şimdi (bu ateşten) bir &ccedil;ıkış yolu var mı?&rdquo;.[5]\r\n\r\n\r\n	Bazı m&uuml;fessirler ayeti şerifede belirtilen iki defa &ouml;ld&uuml;rme ve diriltmeden maksadın d&uuml;nya hayatının son g&uuml;n&uuml;ndeki &ouml;ld&uuml;rme ve berzahta diriltme ve de ardından berzahta &ouml;ld&uuml;rme ve kıyamette hesap i&ccedil;in diriltme olduğunu s&ouml;ylemişlerdir.[6]\r\n\r\n\r\n	Berzah Nedir?\r\n\r\n\r\n	Berzah iki şey (madde ve ruh) arasındaki fasıla, sınır ve vasıtaya denir. Misal &acirc;lemine berzah &acirc;lemi denmesinin nedeni onun madde &acirc;lemiyle soyut ruhlar &acirc;lemi arasındaki ve d&uuml;nya ile ahiret ortasındaki bir alanda yer almasıdır.[7] Bazen kabir &acirc;lemi ve ruhlar &acirc;lemi olarak tabir edilen berzah &acirc;lemi, d&uuml;nya ve ahiret arasındaki bir &acirc;lemdir. B&ouml;yle bir &acirc;lemin varlığının delili bazı ayet ve rivayetlerdir. Kur&rsquo;an-ı Kerim&rsquo;in bazı ayetlerinde &ouml;ld&uuml;kten sonra berzah hayatından s&ouml;z edilmiştir. Bu ayetlerden birinde ş&ouml;yle buyrulmaktadır: Onların arkasında, tekrar dirilecekleri g&uuml;ne kadar (devam edecek, d&ouml;nmelerine engel) bir perde (berzah) vardır.[8] Bu ayetin zahiri d&uuml;nya ve ahiret &acirc;lemleri arasında bulunan b&ouml;yle bir &acirc;lemin varlığını ispat etmektedir. B&ouml;yle bir &acirc;lemin varlığını a&ccedil;ık&ccedil;a ispat eden ayetlerin bir kısmı şehitlerin hayatıyla ilgili ayetlerdir: Allah yolunda &ouml;ld&uuml;r&uuml;lenleri sakın &ouml;l&uuml;ler sanma. Bilakis onlar diridirler, Rableri katında Allah&rsquo;ın, l&uuml;tf&uuml;nden kendilerine verdiği nimetlerin sevincini yaşayarak rızıklandırılmaktadırlar.[9] Şehitler gibi makamı y&uuml;ce m&uuml;minler i&ccedil;in berzah &acirc;lemi olduğu gibi, firavun ve yarenleri gibi tuğyan eden k&acirc;firler i&ccedil;in de berzahın varlığı a&ccedil;ık&ccedil;a Kur&rsquo;an&rsquo;da dile getirilmiştir: (&Ouml;yle bir) ateş ki, onlar sabah akşam ona sunulurlar. Kıyametin kopacağı g&uuml;nde de, &ldquo;Firavun ailesini azabın en şiddetlisine sokun&rdquo; denilecektir.[10]\r\n\r\n\r\n	İşaret edildiği gibi yukarıdaki ayetler &ouml;ld&uuml;kten sonra berzah hayatını onaylar ve buna ek olarak az bir dikkatle bu ayetlerin i&ccedil;eriğinden salihler ve g&uuml;nahk&acirc;rların yaşam niteliğini de anlayabiliriz. Bu hususta temiz imamlardan nakledilen ve insanların berzah hayatının niteliğini beyan eden bir&ccedil;ok rivayet mevcuttur. İmam Sadık&rsquo;tan (a.s) nakledilen bir hadiste ş&ouml;yle okumaktayız: &ldquo;Berzah, d&uuml;nya ve ahiret arasındaki &ouml;d&uuml;l ve cezadan ibaret olan kabir &acirc;lemidir. Allah&rsquo;a yemin olsun ki biz sizin hakkınızda ancak berzahtan korkmaktayız.&rdquo;[11]&nbsp; Aynı şekilde bir başka hadiste İmam Sadık (a.s) m&uuml;minlerin ruhları hakkında sorulan bir sorunun cevabında ş&ouml;yle buyurmuştur: &ldquo;Onlar cennet odalarında yer alır, cennet yemeklerinden yer, i&ccedil;eceklerinden i&ccedil;er ve ş&ouml;yle derler: Ey Rabbimiz &ccedil;abucak kıyameti ger&ccedil;ekleştir ve bize verdiğin vaatlere vefa et.&rdquo;[12] Elbette berzah &acirc;lemi kıyamet g&uuml;n&uuml; ve ebedi cennet ve cehennem i&ccedil;in ge&ccedil;ici ve g&uuml;zerg&acirc;h niteliğinde bir menzildir. Berzah &acirc;leminde tam bir şekilde hi&ccedil; kimsenin hesabına bakılmaz ve yaptıkları hakkında kesin bir h&uuml;k&uuml;m ve ceza verilmez. Kıyamette ger&ccedil;ekleşecek olan ebedilik meselesine ek olarak azap ve &ouml;d&uuml;llendirmenin niteliği bu iki &acirc;lemin farklılıklarındandır. Kur&rsquo;an-ı Kerim bu hususta ş&ouml;yle buyurmaktadır: (&Ouml;yle bir) ateş ki, onlar sabah akşam ona sunulurlar. Kıyametin kopacağı g&uuml;nde de, &ldquo;Firavun ailesini azabın en şiddetlisine sokun&rdquo; denilecektir.[13] Ayet-i kerime berzahtakilerin azabını ateşe sunulmak ve kıyamet azabını ise onun i&ccedil;ine girmek olarak belirtmektedir. Bu farklılık berzah &acirc;lemi ve cennetteki nimetler hakkında da ge&ccedil;erlidir. Bazı rivayetlerin belirttiği &uuml;zere Hakka inanan ve d&uuml;nyada g&uuml;naha bulaşmış ve de t&ouml;vbe etme başarısı elde etmemiş m&uuml;minlerden bir grubun berzah azabına &ccedil;arptırılması, varlıklarının g&uuml;nahtan arındırılması ve ebedi cennete girme liyakatini elde etmeleri bu &acirc;lemde ger&ccedil;ekleşir.[14] Berzah hakkında daha fazla bilgi edinmek i&ccedil;in aşağıdaki başlıklara m&uuml;racaat edebilirsiniz:&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	Berzah &acirc;lemindeki &ouml;l&uuml;lerin hallerinden haberdar olmak, 1150 (Site: 1172).\r\n\r\n\r\n	Berzah tek&acirc;m&uuml;l&uuml;, 21038 (Site: tr20315).\r\n\r\n\r\n	Berzah ve berzah hayatı, 3891 (Site: 4160).\r\n\r\n\r\n	Berzahta sevap ve ceza, 19576 (Site: tr18939).\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Tayyib, Seyyid Abdu&rsquo;l H&uuml;seyin, Kelimu&rsquo;t Tayyib der Tagriri Akaidi İslam, s. 638, &ccedil;apı sevvum, intişaratı kitapfuruşiyi İslami.\r\n\r\n\r\n	[2] Hasani, Razi, Seyyid Murtaza, Tebsireti&rsquo;l Avam fi marifeti makalati&rsquo;l Enam, s. 89, &ccedil;apı dovvum, intişaratı esatir, 1364 h.ş.\r\n\r\n\r\n	[3] Tebersi, Ahmet bin Ali, El- İhticac, c. 2, s. 344, neşri El- Murtaza, Meşhedi Mukaddes, 1403 h.k.\r\n\r\n\r\n	[4] Kuleyni, Muhammed bin Yakup, Kafi, c. 3, s. 245, &ccedil;apı &ccedil;aharum, daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran, 1365 h.ş.\r\n\r\n\r\n	[5] Gafir Suresi, 11. ayet.\r\n\r\n\r\n	[6] Tabatabai, Seyyid Muhammed H&uuml;seyin, El- Mizan fi Tefsiri&rsquo;l Kur&rsquo;an, c. 17, s. 475, &ccedil;apı pencum, defteri intişaratı İslami, Kum, 1417 h.k.\r\n\r\n\r\n	[7] Seyyid Cafer Seccadi, Ferhenği Ulumu felsefi ve kelami, &ccedil;ap 1357; neşri Tuba ya dairetul Mearif lugatı Kur&rsquo;an.\r\n\r\n\r\n	[8] Mu&rsquo;minun Suresi, 100. ayet.\r\n\r\n\r\n	[9] A&rsquo;li İmran Suresi, 169. ayet.\r\n\r\n\r\n	[10] Mekarim Şirazi, Nasır, Tefsiri Numune, c. 14, s. 316, &ccedil;apı evvel, daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran, 1374 h.ş.\r\n\r\n\r\n	[11] K&acirc;fi, c. 3, s. 242.\r\n\r\n\r\n	[12] K&acirc;fi, c. 3, s. 244.\r\n\r\n\r\n	[13] Gafir Suresi, 46. ayet.\r\n\r\n\r\n	[14] Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c. 7, s. 81, M&uuml;esseset&uuml; El- Vefa, Beyrut, 1404 h.k.'),(137,'tr151','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Eğer bir kimse bir grubun bağımsız olarak ve ilahi izin olmaksızın yaratıkları hesaba &ccedil;ekebileceğine ve onları cezalandırıp veya &ouml;d&uuml;llendirebileceğine inanırsa, &ccedil;ok a&ccedil;ık olduğu &uuml;zere bu inan&ccedil; dini k&uuml;lt&uuml;r ve &ouml;ğretiler ile bağdaşmaz. Artı bu Allah&rsquo;ın &ouml;znesel tevhidi ile de &ccedil;elişir. Ama bir kimse &ouml;zel, se&ccedil;ilmiş ve muhlis kılınmış kimselerden bir grubun bağımsız olmadan Allah&rsquo;ın izniyle yaratıkların hesabına bakabileceğine ve onlar i&ccedil;in ceza veya &ouml;d&uuml;l tayin edeceğine inanırsa, bu m&uuml;mk&uuml;n bir husus sayılır ve bu bağlamda hi&ccedil;bir akli ve şer&rsquo;i engel mevcut değildir. T&uuml;m &ouml;mr&uuml;n&uuml; Allah&rsquo;ın dini i&ccedil;in sarf etmiş ve bu yolda can ve mal da dahi olmak &uuml;zere her şeyinden ge&ccedil;miş H&uuml;seyin bin Ali (a.s) &nbsp;gibi şahısların &ouml;d&uuml;llendirilmesi i&ccedil;in Allah&rsquo;ın kullarının hesabını onlara devretmesinin ve onların da ilahi adalet esasınca yargıda bulunmasının &ouml;n&uuml;nde ne gibi bir engel vardır?</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Cevaba ge&ccedil;meden &ouml;nce soruda bulunan bir iphamın incelenmesi gerekmektedir. Soruda yer alan imk&acirc;nsızlığın ger&ccedil;eklik makamıyla mı yoksa olasılık konusuyla mı irtibatlı olduğu belli değildir. Başka bir ifadeyle soruda belirtilmeyen husus şudur: Allah&rsquo;tan dışında bir başka kimsenin O&rsquo;nun kullarının hesabına bakmasının olasılığı mevcut mudur? Yahut bu iş imk&acirc;nsız mıdır? Her hal&uuml;karda soru Şii imamlarının konum ve yeri ile ilintilidir. Bu y&uuml;zden biz iki b&ouml;l&uuml;me de değinecek ve bu b&ouml;l&uuml;mleri inceleyeceğiz.</p>\r\n\r\n<p>\r\n	Ger&ccedil;eklik ve olasılık konusunda iki ihtimal d&uuml;ş&uuml;n&uuml;lebilir:</p>\r\n\r\n<p>\r\n	A. Bazılarının bağımsız olarak ve Allah&rsquo;ın izni olmaksızın (Allah&rsquo;ın iradesinin enleminde) Allah&rsquo;ın kullarının hesabına bakabilmesi ve onlar i&ccedil;in ceza ve &ouml;d&uuml;l tayin edebilmesi.</p>\r\n\r\n<p>\r\n	&Ccedil;ok a&ccedil;ık olduğu &uuml;zere dini k&uuml;lt&uuml;r ve &ouml;ğretiler hakkında azıcık bir bilgisi olan bir kimse b&ouml;yle bir bakışı kabul etmez. Buna ek olarak bu Allah&rsquo;ın &ouml;znesel tevhidi ile de &ccedil;elişir; bu y&uuml;zden hi&ccedil;bir m&uuml;min bu s&ouml;ze inanamaz.</p>\r\n\r\n<p>\r\n	B. &Ouml;zel, se&ccedil;ilmiş ve muhlis kılınmış kişilerden bir grubun bağımsız bir şekilde değil, bilakis Allah&rsquo;ın izni ile (Allah&rsquo;ın iradesinin boylamında) O&rsquo;nun kullarının hesabına bakması ve onlar i&ccedil;in ceza ve &ouml;d&uuml;l tayin etmesi. Bu m&uuml;mk&uuml;n ve kabul edilebilir bir g&ouml;r&uuml;şt&uuml;r ve de bunun &ouml;n&uuml;nde hi&ccedil;bir akli ve şer&rsquo;i bir engel bulunmamaktadır. Lakin ispatlama ve ger&ccedil;ekleşme konusunda kapsamlı ve yeterli cevaba ulaşmak i&ccedil;in birka&ccedil; noktaya dikkat etmemiz gerekmektedir:</p>\r\n\r\n<p>\r\n	1. İlk bakışta bağımsız olarak t&uuml;m işlerin Allah&rsquo;ın elinde olduğu ve başka hi&ccedil;bir varlığın bu işte Allah ile ortak olmadığı ş&uuml;phesizdir.[1]&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	2. Her ne kadar Allah yalnız başına t&uuml;m m&uuml;mk&uuml;n işleri yapmaya g&uuml;&ccedil; yetirebilse ve O&rsquo;nun iradesiyle her şey ger&ccedil;ekleşebilse de[2] O&rsquo;nun s&uuml;nnet ve y&ouml;ntemi işlerin &ouml;zel yol ve mecrasında ger&ccedil;ekleşmesini gerektirir; bu y&uuml;zden bu işler O&rsquo;nun yaratıklarına bırakılır. Bundan dolayı Allah&rsquo;ın d&uuml;nya ve ahirette el&ccedil;i ve memurları olduğunu ve bir&ccedil;ok işin onlara devredildiğini g&ouml;rmekteyiz; &ouml;rneğin biz &ouml;l&uuml;m ve hayatın Allah&rsquo;ın elinde olduğunu bilmemize rağmen Kur&rsquo;an&rsquo;da Allah can alma işini &ouml;l&uuml;m meleğine[3] veya başka bir yerde meleklere[4] isnat etmektedir.</p>\r\n\r\n<p>\r\n	Zekeriyya&rsquo;ya (a.s) Yahya&rsquo;yı (a.s) m&uuml;jdeleme hakkında Allah vasıtasız bir şekilde bu işi yapabilirdi, ama biz bir meleğin bu iş i&ccedil;in g&ouml;revlendirildiğini ve bu hususta ş&ouml;yle buyrulduğunu g&ouml;zlemlemekteyiz: Zekeriya mabette namaz kılarken melekler ona, &ldquo;Allah sana, kendisinden gelen bir kelimeyi (İsa&rsquo;yı) doğrulayıcı, efendi, nefsine h&acirc;kim ve salihlerden bir peygamber olarak Yahya&rsquo;yı m&uuml;jdeler&rdquo; diye seslendiler.[5] Kur&rsquo;an ve rivayetlerde bunun bir&ccedil;ok benzeri mevcuttur. Belirtilen hususlara binaen bu amelin &ouml;zel bir grup tarafından yapılması ve onun kabullenilmesi sorunlu ve zor bir husus değildir. Allah&rsquo;ın t&uuml;m &ouml;mr&uuml;n&uuml; onun dini i&ccedil;in sarf etmiş ve bu yolda hi&ccedil;bir şeyini esirgememiş ve hatta can ve mal da d&acirc;hil olmak &uuml;zere her şeyinden ge&ccedil;miş H&uuml;seyin bin Ali (a.s)[6] gibi kimselere y&ouml;nelik kadirşinaslıkta bulunmak i&ccedil;in kullarının hesabını kendilerine devretmesi ve onların da ilahi adalet esasınca yargıda bulunmalarının ne gibi bir sakıncası vardır. Ehlis&uuml;nnet kardeşlerin kaynaklarında &ldquo;یوم ندعو کل أناس بإمامهم&rdquo; ayeti şerifesinin tefsirinde Hz. Peygamber (s.a.a) ve Hz Ali&rsquo;den (a.s) ş&ouml;yle nakledilmiştir: İslam Peygamberi (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Herkes kendi zamanının imamı, rabbinin kitabı ve peygamberinin s&uuml;nneti ile &ccedil;ağrılır.&rdquo;[7] Aynı şekilde Hz Ali&rsquo;nin (a.s) ş&ouml;yle buyurduğu nakledilmiştir: &ldquo;Herkes kendi zamanının imamı ile &ccedil;ağrılır.&rdquo;[8] Bundan dolayı Şiilerin bu inancına ne gibi bir eleştiri ve tenkit y&ouml;neltilebilir? Kur&rsquo;an&rsquo;da Allah, Hz. Peygamber ve m&uuml;minlerin insanların işlerini g&ouml;zetleyen kimseler sıfatıyla zikredildiğini hatırlatmak[9] gerekir ve rivayetlerimizde m&uuml;minlerin imamlar olduğu tefsir edilmiştir.[10] Bu ayet, benzeri ve ayetlerle ilgili nakledilmiş rivayetlere binaen, kulların amellerini g&ouml;zetleyen bir kimseden ya tanık veya hesap alan h&acirc;kim sıfatıyla istifade edilmesi gerekir.&nbsp; Bazı rivayetlerde bu meselenin bazı hikmetleri de beyan edilmiştir. İmam Sadık&rsquo;tan (a.s) &ldquo;وَ عَلَى الْأَعْرافِ رِجالٌ یَعْرِفُونَ&rdquo; ayetinin tefsiri hakkında ş&ouml;yle bir rivayet nakledilmiştir: &ldquo;Her &uuml;mmetin zamanının imamı onları hesaba &ccedil;eker ve imamlar kendi dost ve d&uuml;şmanlarını &ccedil;ehre ve simalarından tanır. &ldquo;وَ عَلَى الْأَعْرافِ رِجالٌ یَعْرِفُونَ&rdquo; diye Allah&rsquo;ın buyurduğu ayetin manası budur.&rdquo;[11]&nbsp; Kumi&rsquo;nin naklettiği &uuml;zere İmam Sadık (a.s) ş&ouml;yle buyurmuştur: &ldquo;Her &uuml;mmetin hesabını onun zamanının imamı yapar ve imamlar kendi dost ve d&uuml;şmanlarını tanır. Nitekim ş&ouml;yle buyurmuştur: &ldquo;و على الاعراف رجال یعرفون کلّا بسیماهم&rdquo; bunlar imamlardır. O halde o g&uuml;n dostlarının amel defterini onların sağ eline ve d&uuml;şmanlarının amel defterini de kendilerinin sol eline verirler. Birinci fırka cennete ve ikinci fırka ise cehenneme gider.&rdquo;[12]</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Kehf Suresi, 26. ayet.</p>\r\n\r\n<p>\r\n	[2] Yasin Suresi, 82. ayet: Bir şeyi dilediği zaman, O&rsquo;nun emri o şeye ancak &ldquo;Ol!&rdquo; demektir. O da hemen oluverir.</p>\r\n\r\n<p>\r\n	[3] Secde Suresi, 11. ayet: De ki: &ldquo;Sizin i&ccedil;in g&ouml;revlendirilen &ouml;l&uuml;m meleği canınızı alacak, sonra Rabbinize d&ouml;nd&uuml;r&uuml;leceksiniz.&rdquo;</p>\r\n\r\n<p>\r\n	[4] Enfal Suresi, 50. ayet: Melekler, k&acirc;firlerin y&uuml;zlerine ve artlarına vura vura ve &ldquo;haydi tadın yangın azabını&rdquo; diyerek canlarını alırken bir g&ouml;rseydin.</p>\r\n\r\n<p>\r\n	[5] A&rsquo;li İmran Suresi, 39. ayet.</p>\r\n\r\n<p>\r\n	[6] Dinveri, Ebu Hanife Ahmet bin Davut, Ahbaru&rsquo;t Tuval, Mehdevi Damğani, Mahmud, s. 298 &ndash; 308, Tahran, Neşri Ney, &ccedil;apı &ccedil;aharum, 1371 h.ş.</p>\r\n\r\n<p>\r\n	[7] Suyuti, Celalu&rsquo;d Din, Eddurru&rsquo;l Mensur fi tefsiri&rsquo;l Me&rsquo;sur, c. 4, s. 194, Naşir Kitaphane-i Ayetullah Mer&rsquo;aşi Necefi, Kum, 1404 h.k.</p>\r\n\r\n<p>\r\n	[8] Kurtubi, Muhammed bin Ahmet, El- Camiu&rsquo;l Ahkami&rsquo;l Kur&rsquo;an, c. 11, s. 297, İntişaratı Nasır Hosro, Tahran, &ccedil;apı evvel, 1364 h.ş.</p>\r\n\r\n<p>\r\n	[9] T&ouml;vbe Suresi, 105. ayet: De ki: &ldquo;&Ccedil;alışın, yapın. Yaptıklarınızı Allah da, Res&ucirc;l&uuml; de, m&uuml;minler de g&ouml;receklerdir. Sonra gaybı da, g&ouml;r&uuml;len &acirc;lemi de bilen Allah&rsquo;ın huzuruna d&ouml;nd&uuml;r&uuml;leceksiniz. O da size b&uuml;t&uuml;n yapmakta olduğunuz şeyleri haber verecektir.&rdquo;</p>\r\n\r\n<p>\r\n	[10] Kuleyni, K&acirc;fi, c. 1, s. 219, &ccedil;apı &ccedil;aharum, Daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran, 1365 h.ş.</p>\r\n\r\n<p>\r\n	[11] Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c. 27, s. 315, m&uuml;essese-i El-vefa, Beyrut, 1404 h.k.</p>\r\n\r\n<p>\r\n	[12] Kumi, Ali bin İbrahim, Tefsiri&rsquo;l Kumi, c. 1, s. 231, Daru&rsquo;l Kitap, Kum, &ccedil;apı &ccedil;aharum, 1367 h.ş.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Eğer bir kimse bir grubun bağımsız olarak ve ilahi izin olmaksızın yaratıkları hesaba &ccedil;ekebileceğine ve onları cezalandırıp veya &ouml;d&uuml;llendirebileceğine inanırsa, &ccedil;ok a&ccedil;ık olduğu &uuml;zere bu inan&ccedil; dini k&uuml;lt&uuml;r ve &ouml;ğretiler ile bağdaşmaz. Artı bu Allah&rsquo;ın &ouml;znesel tevhidi ile de &ccedil;elişir. Ama bir kimse &ouml;zel, se&ccedil;ilmiş ve muhlis kılınmış kimselerden bir grubun bağımsız olmadan Allah&rsquo;ın izniyle yaratıkların hesabına bakabileceğine ve onlar i&ccedil;in ceza veya &ouml;d&uuml;l tayin edeceğine inanırsa, bu m&uuml;mk&uuml;n bir husus sayılır ve bu bağlamda hi&ccedil;bir akli ve şer&rsquo;i engel mevcut değildir. T&uuml;m &ouml;mr&uuml;n&uuml; Allah&rsquo;ın dini i&ccedil;in sarf etmiş ve bu yolda can ve mal da dahi olmak &uuml;zere her şeyinden ge&ccedil;miş H&uuml;seyin bin Ali (a.s) &nbsp;gibi şahısların &ouml;d&uuml;llendirilmesi i&ccedil;in Allah&rsquo;ın kullarının hesabını onlara devretmesinin ve onların da ilahi adalet esasınca yargıda bulunmasının &ouml;n&uuml;nde ne gibi bir engel vardır?','&nbsp;Cevaba ge&ccedil;meden &ouml;nce soruda bulunan bir iphamın incelenmesi gerekmektedir. Soruda yer alan imk&acirc;nsızlığın ger&ccedil;eklik makamıyla mı yoksa olasılık konusuyla mı irtibatlı olduğu belli değildir. Başka bir ifadeyle soruda belirtilmeyen husus şudur: Allah&rsquo;tan dışında bir başka kimsenin O&rsquo;nun kullarının hesabına bakmasının olasılığı mevcut mudur? Yahut bu iş imk&acirc;nsız mıdır? Her hal&uuml;karda soru Şii imamlarının konum ve yeri ile ilintilidir. Bu y&uuml;zden biz iki b&ouml;l&uuml;me de değinecek ve bu b&ouml;l&uuml;mleri inceleyeceğiz.\r\n\r\n\r\n	Ger&ccedil;eklik ve olasılık konusunda iki ihtimal d&uuml;ş&uuml;n&uuml;lebilir:\r\n\r\n\r\n	A. Bazılarının bağımsız olarak ve Allah&rsquo;ın izni olmaksızın (Allah&rsquo;ın iradesinin enleminde) Allah&rsquo;ın kullarının hesabına bakabilmesi ve onlar i&ccedil;in ceza ve &ouml;d&uuml;l tayin edebilmesi.\r\n\r\n\r\n	&Ccedil;ok a&ccedil;ık olduğu &uuml;zere dini k&uuml;lt&uuml;r ve &ouml;ğretiler hakkında azıcık bir bilgisi olan bir kimse b&ouml;yle bir bakışı kabul etmez. Buna ek olarak bu Allah&rsquo;ın &ouml;znesel tevhidi ile de &ccedil;elişir; bu y&uuml;zden hi&ccedil;bir m&uuml;min bu s&ouml;ze inanamaz.\r\n\r\n\r\n	B. &Ouml;zel, se&ccedil;ilmiş ve muhlis kılınmış kişilerden bir grubun bağımsız bir şekilde değil, bilakis Allah&rsquo;ın izni ile (Allah&rsquo;ın iradesinin boylamında) O&rsquo;nun kullarının hesabına bakması ve onlar i&ccedil;in ceza ve &ouml;d&uuml;l tayin etmesi. Bu m&uuml;mk&uuml;n ve kabul edilebilir bir g&ouml;r&uuml;şt&uuml;r ve de bunun &ouml;n&uuml;nde hi&ccedil;bir akli ve şer&rsquo;i bir engel bulunmamaktadır. Lakin ispatlama ve ger&ccedil;ekleşme konusunda kapsamlı ve yeterli cevaba ulaşmak i&ccedil;in birka&ccedil; noktaya dikkat etmemiz gerekmektedir:\r\n\r\n\r\n	1. İlk bakışta bağımsız olarak t&uuml;m işlerin Allah&rsquo;ın elinde olduğu ve başka hi&ccedil;bir varlığın bu işte Allah ile ortak olmadığı ş&uuml;phesizdir.[1]&nbsp; &nbsp;\r\n\r\n\r\n	2. Her ne kadar Allah yalnız başına t&uuml;m m&uuml;mk&uuml;n işleri yapmaya g&uuml;&ccedil; yetirebilse ve O&rsquo;nun iradesiyle her şey ger&ccedil;ekleşebilse de[2] O&rsquo;nun s&uuml;nnet ve y&ouml;ntemi işlerin &ouml;zel yol ve mecrasında ger&ccedil;ekleşmesini gerektirir; bu y&uuml;zden bu işler O&rsquo;nun yaratıklarına bırakılır. Bundan dolayı Allah&rsquo;ın d&uuml;nya ve ahirette el&ccedil;i ve memurları olduğunu ve bir&ccedil;ok işin onlara devredildiğini g&ouml;rmekteyiz; &ouml;rneğin biz &ouml;l&uuml;m ve hayatın Allah&rsquo;ın elinde olduğunu bilmemize rağmen Kur&rsquo;an&rsquo;da Allah can alma işini &ouml;l&uuml;m meleğine[3] veya başka bir yerde meleklere[4] isnat etmektedir.\r\n\r\n\r\n	Zekeriyya&rsquo;ya (a.s) Yahya&rsquo;yı (a.s) m&uuml;jdeleme hakkında Allah vasıtasız bir şekilde bu işi yapabilirdi, ama biz bir meleğin bu iş i&ccedil;in g&ouml;revlendirildiğini ve bu hususta ş&ouml;yle buyrulduğunu g&ouml;zlemlemekteyiz: Zekeriya mabette namaz kılarken melekler ona, &ldquo;Allah sana, kendisinden gelen bir kelimeyi (İsa&rsquo;yı) doğrulayıcı, efendi, nefsine h&acirc;kim ve salihlerden bir peygamber olarak Yahya&rsquo;yı m&uuml;jdeler&rdquo; diye seslendiler.[5] Kur&rsquo;an ve rivayetlerde bunun bir&ccedil;ok benzeri mevcuttur. Belirtilen hususlara binaen bu amelin &ouml;zel bir grup tarafından yapılması ve onun kabullenilmesi sorunlu ve zor bir husus değildir. Allah&rsquo;ın t&uuml;m &ouml;mr&uuml;n&uuml; onun dini i&ccedil;in sarf etmiş ve bu yolda hi&ccedil;bir şeyini esirgememiş ve hatta can ve mal da d&acirc;hil olmak &uuml;zere her şeyinden ge&ccedil;miş H&uuml;seyin bin Ali (a.s)[6] gibi kimselere y&ouml;nelik kadirşinaslıkta bulunmak i&ccedil;in kullarının hesabını kendilerine devretmesi ve onların da ilahi adalet esasınca yargıda bulunmalarının ne gibi bir sakıncası vardır. Ehlis&uuml;nnet kardeşlerin kaynaklarında &ldquo;یوم ندعو کل أناس بإمامهم&rdquo; ayeti şerifesinin tefsirinde Hz. Peygamber (s.a.a) ve Hz Ali&rsquo;den (a.s) ş&ouml;yle nakledilmiştir: İslam Peygamberi (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Herkes kendi zamanının imamı, rabbinin kitabı ve peygamberinin s&uuml;nneti ile &ccedil;ağrılır.&rdquo;[7] Aynı şekilde Hz Ali&rsquo;nin (a.s) ş&ouml;yle buyurduğu nakledilmiştir: &ldquo;Herkes kendi zamanının imamı ile &ccedil;ağrılır.&rdquo;[8] Bundan dolayı Şiilerin bu inancına ne gibi bir eleştiri ve tenkit y&ouml;neltilebilir? Kur&rsquo;an&rsquo;da Allah, Hz. Peygamber ve m&uuml;minlerin insanların işlerini g&ouml;zetleyen kimseler sıfatıyla zikredildiğini hatırlatmak[9] gerekir ve rivayetlerimizde m&uuml;minlerin imamlar olduğu tefsir edilmiştir.[10] Bu ayet, benzeri ve ayetlerle ilgili nakledilmiş rivayetlere binaen, kulların amellerini g&ouml;zetleyen bir kimseden ya tanık veya hesap alan h&acirc;kim sıfatıyla istifade edilmesi gerekir.&nbsp; Bazı rivayetlerde bu meselenin bazı hikmetleri de beyan edilmiştir. İmam Sadık&rsquo;tan (a.s) &ldquo;وَ عَلَى الْأَعْرافِ رِجالٌ یَعْرِفُونَ&rdquo; ayetinin tefsiri hakkında ş&ouml;yle bir rivayet nakledilmiştir: &ldquo;Her &uuml;mmetin zamanının imamı onları hesaba &ccedil;eker ve imamlar kendi dost ve d&uuml;şmanlarını &ccedil;ehre ve simalarından tanır. &ldquo;وَ عَلَى الْأَعْرافِ رِجالٌ یَعْرِفُونَ&rdquo; diye Allah&rsquo;ın buyurduğu ayetin manası budur.&rdquo;[11]&nbsp; Kumi&rsquo;nin naklettiği &uuml;zere İmam Sadık (a.s) ş&ouml;yle buyurmuştur: &ldquo;Her &uuml;mmetin hesabını onun zamanının imamı yapar ve imamlar kendi dost ve d&uuml;şmanlarını tanır. Nitekim ş&ouml;yle buyurmuştur: &ldquo;و على الاعراف رجال یعرفون کلّا بسیماهم&rdquo; bunlar imamlardır. O halde o g&uuml;n dostlarının amel defterini onların sağ eline ve d&uuml;şmanlarının amel defterini de kendilerinin sol eline verirler. Birinci fırka cennete ve ikinci fırka ise cehenneme gider.&rdquo;[12]\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Kehf Suresi, 26. ayet.\r\n\r\n\r\n	[2] Yasin Suresi, 82. ayet: Bir şeyi dilediği zaman, O&rsquo;nun emri o şeye ancak &ldquo;Ol!&rdquo; demektir. O da hemen oluverir.\r\n\r\n\r\n	[3] Secde Suresi, 11. ayet: De ki: &ldquo;Sizin i&ccedil;in g&ouml;revlendirilen &ouml;l&uuml;m meleği canınızı alacak, sonra Rabbinize d&ouml;nd&uuml;r&uuml;leceksiniz.&rdquo;\r\n\r\n\r\n	[4] Enfal Suresi, 50. ayet: Melekler, k&acirc;firlerin y&uuml;zlerine ve artlarına vura vura ve &ldquo;haydi tadın yangın azabını&rdquo; diyerek canlarını alırken bir g&ouml;rseydin.\r\n\r\n\r\n	[5] A&rsquo;li İmran Suresi, 39. ayet.\r\n\r\n\r\n	[6] Dinveri, Ebu Hanife Ahmet bin Davut, Ahbaru&rsquo;t Tuval, Mehdevi Damğani, Mahmud, s. 298 &ndash; 308, Tahran, Neşri Ney, &ccedil;apı &ccedil;aharum, 1371 h.ş.\r\n\r\n\r\n	[7] Suyuti, Celalu&rsquo;d Din, Eddurru&rsquo;l Mensur fi tefsiri&rsquo;l Me&rsquo;sur, c. 4, s. 194, Naşir Kitaphane-i Ayetullah Mer&rsquo;aşi Necefi, Kum, 1404 h.k.\r\n\r\n\r\n	[8] Kurtubi, Muhammed bin Ahmet, El- Camiu&rsquo;l Ahkami&rsquo;l Kur&rsquo;an, c. 11, s. 297, İntişaratı Nasır Hosro, Tahran, &ccedil;apı evvel, 1364 h.ş.\r\n\r\n\r\n	[9] T&ouml;vbe Suresi, 105. ayet: De ki: &ldquo;&Ccedil;alışın, yapın. Yaptıklarınızı Allah da, Res&ucirc;l&uuml; de, m&uuml;minler de g&ouml;receklerdir. Sonra gaybı da, g&ouml;r&uuml;len &acirc;lemi de bilen Allah&rsquo;ın huzuruna d&ouml;nd&uuml;r&uuml;leceksiniz. O da size b&uuml;t&uuml;n yapmakta olduğunuz şeyleri haber verecektir.&rdquo;\r\n\r\n\r\n	[10] Kuleyni, K&acirc;fi, c. 1, s. 219, &ccedil;apı &ccedil;aharum, Daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran, 1365 h.ş.\r\n\r\n\r\n	[11] Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c. 27, s. 315, m&uuml;essese-i El-vefa, Beyrut, 1404 h.k.\r\n\r\n\r\n	[12] Kumi, Ali bin İbrahim, Tefsiri&rsquo;l Kumi, c. 1, s. 231, Daru&rsquo;l Kitap, Kum, &ccedil;apı &ccedil;aharum, 1367 h.ş.\r\n\r\n\r\n	&nbsp;'),(138,'tr150','<p>\r\n	<br />\r\n	&nbsp;Mısır, İslam d&uuml;nyasının &ouml;nemli merkezlerinden birisidir ve Mısır halkının, Ehli Beyt&rsquo;e (a.s) karşı &ouml;zel bir sevgisi vardır. İran&rsquo;ın Mısır K&uuml;lt&uuml;r Ataşesi Dr. Zamani bu konuda şunları s&ouml;yl&uuml;yor: Bu &uuml;lke insanlarının tamamını Ehli Beyt (a.s) ve Peygamber Ekrem&rsquo;in (s.a.a) aşığı olarak tanıtmak m&uuml;mk&uuml;nd&uuml;r. Onlar Ehli Beyt&rsquo;i (a.s) &ccedil;ok seviyorlar ve İmamları, İslam mektebinin en b&uuml;y&uuml;k şahsiyetleri olarak biliyorlar. Mısır halkının, Ehli Beyt&rsquo;in İsna Aşar İmamlarını (a.s) &ouml;vmeleri &ccedil;ok ilgin&ccedil; bir noktadır. Bu &uuml;lke halkı arasında kesinlikle Ehli Beyt (a.s) d&uuml;şmanı yoktur.</p>\r\n\r\n<p>\r\n	Bu &uuml;lkenin ziyaret yerlerinde on iki Şia imamının şeceresini g&ouml;rmek m&uuml;mk&uuml;n. Mısırlılar, beklenen Hz. Mehdi&rsquo;nin (a.f) doğduğunu ve İmam Hasan Askeri&rsquo;nin (a.s) &ccedil;ocuğu olduğunu kabul etmeyen Ehli S&uuml;nnetin &ccedil;oğunluğunun aksine, Mehdi&rsquo;nin doğduğuna ve İmam Hasan Askeri&rsquo;nin (a.s) oğlu olduğuna inanıyorlar.[1]</p>\r\n\r\n<p>\r\n	&Uuml;stat Seyit Hadi Hosrov Şahi bu konuda ş&ouml;yle diyor: Mısırlı şahsiyetlerden birisi, Mısırlıların Ehli Beyt&rsquo;e olan ilgi ve alakaları hakkında ş&ouml;yle diyor: &ldquo;Biz Mısırlıların mezhebi S&uuml;nni&rsquo; ve mizacımız ise Ehli Beyt mizacıdır.&rdquo; Son zamanlarda Mısır Dışişleri Meclisi Komisyonu Başkanı Dr. Mustafa el-Faki&rsquo;nin &ldquo;El-ehram&rdquo; da yazdığı makalesini m&uuml;talaa ettim. O şunların yazmıştı: &ldquo;Biz S&uuml;nni mezhep ve Ehli Beyt miza&ccedil;lıyız.&rdquo; Aynı şekilde tanınmış gazeteci ve Abd&uuml;nnasır&rsquo;ın danışmanı Muhammed Haseneyn Heykel isminde bir şahısta ş&ouml;yle diyordu: &ldquo;Siz Şialar, Ehli Beyt&rsquo;e olan sevginizden dolayı &ccedil;ocuklarınızın ismini Hasan ve H&uuml;seyin koyuyorsunuz; biz de &ouml;yleyiz, ama biz, &ccedil;ocuklarımıza iki ismi birden se&ccedil;iyoruz ve: &ldquo;Hasaneyn&rdquo; diyoruz.&rdquo;&rdquo;[2]</p>\r\n\r\n<p>\r\n	Abd&uuml;lbasit&rsquo;in (Mısır Kur&rsquo;an karisi) oğlu İran İslam Cumhuriyeti gezisinde gazetecilerden birisinin: &ldquo;Mısırlıların Peygamber Ekrem&rsquo;in (a.s) Ehli Beyt&rsquo;ine pek fazla kalbi sevgilerinin olduğunu ve onları &ccedil;ok sevdiklerini işittim, bu konuda ne diyorsunuz? sorusunu ş&ouml;yle yanıtlar: &ldquo;Bizler s&uuml;rekli Allah&rsquo;ın salih veli kullarının kabirlerini ziyaret ediyoruz; &ldquo;Re&rsquo;si&rsquo;l H&uuml;seyin&rdquo;in mezarından tutunda diğer velilerin ve hatta Ehli Beyt&rsquo;e mensup olmayanların kabirlerini bile. Bizler Hz. H&uuml;seyin, Hz. Zeynep, Hz. Nefise ve Rukayye ve Hasan Enver&rsquo;in doğum g&uuml;nlerini kutluyoruz ve Mısır karilerinin bir&ccedil;oğu, bu g&uuml;nlerde Kur&rsquo;an tilavetine b&uuml;y&uuml;k alaka duyuyorlar. Belki şaşıracaksınız, rahmetli babam Ehli Beyt (a.s) &acirc;şıklarındandı. Başta s&ouml;ylediğim gibi rahmetli babam, 20 yaşındayken babasıyla birlikte Suriye&rsquo;deki Hz. Zeynep&rsquo;in ziyaretine gider ve orada bu m&uuml;barek yerde teberr&uuml;k babından on dakika Kur&rsquo;an tilavet etmesini isterler. Abd&uuml;lbasıt&rsquo;ın tilaveti topluluğun kalbinde &ouml;yle şevk icat eder ki Kur&rsquo;an tilaveti bir bu&ccedil;uk saat uzar. Bu hadiseden sonra radyo ve basından onun yanına gelirler ve kendileri d&uuml;nyanın &uuml;nl&uuml; karilerinden olur. Merhum babam s&uuml;rekli &ccedil;ocuklarına neyi varsa Hz. Zeynep&rsquo;ten dolayı olduğu s&ouml;yl&uuml;yordu ve başarısının sırrı ve kıraat h&uuml;nerindeki parlaması da Hz. Zeynep ve Ehli Beyt&rsquo;e olan sevgisinden dolayıdır.&rdquo;[3]</p>\r\n\r\n<p>\r\n	Buna binaen Mısır halkı arasındaki b&ouml;yle bir k&uuml;lt&uuml;r&uuml; dikkate alarak sizin a&ccedil;ıkladığınız konu hi&ccedil;te hakikatten uzak değildir.</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] &ldquo;Aydın gelecek&rdquo; Sitesinden alınmıştır.</p>\r\n\r\n<p>\r\n	[2] www.khosroshahi.net/article/detail/ Sitesinden alınmıştır.</p>\r\n\r\n<p>\r\n	[3] &ldquo;Kitabi Nur&rdquo; sitesinden alınmıştır.</p>\r\n','','&nbsp;Mısır, İslam d&uuml;nyasının &ouml;nemli merkezlerinden birisidir ve Mısır halkının, Ehli Beyt&rsquo;e (a.s) karşı &ouml;zel bir sevgisi vardır. İran&rsquo;ın Mısır K&uuml;lt&uuml;r Ataşesi Dr. Zamani bu konuda şunları s&ouml;yl&uuml;yor: Bu &uuml;lke insanlarının tamamını Ehli Beyt (a.s) ve Peygamber Ekrem&rsquo;in (s.a.a) aşığı olarak tanıtmak m&uuml;mk&uuml;nd&uuml;r. Onlar Ehli Beyt&rsquo;i (a.s) &ccedil;ok seviyorlar ve İmamları, İslam mektebinin en b&uuml;y&uuml;k şahsiyetleri olarak biliyorlar. Mısır halkının, Ehli Beyt&rsquo;in İsna Aşar İmamlarını (a.s) &ouml;vmeleri &ccedil;ok ilgin&ccedil; bir noktadır. Bu &uuml;lke halkı arasında kesinlikle Ehli Beyt (a.s) d&uuml;şmanı yoktur.\r\n\r\n\r\n	Bu &uuml;lkenin ziyaret yerlerinde on iki Şia imamının şeceresini g&ouml;rmek m&uuml;mk&uuml;n. Mısırlılar, beklenen Hz. Mehdi&rsquo;nin (a.f) doğduğunu ve İmam Hasan Askeri&rsquo;nin (a.s) &ccedil;ocuğu olduğunu kabul etmeyen Ehli S&uuml;nnetin &ccedil;oğunluğunun aksine, Mehdi&rsquo;nin doğduğuna ve İmam Hasan Askeri&rsquo;nin (a.s) oğlu olduğuna inanıyorlar.[1]\r\n\r\n\r\n	&Uuml;stat Seyit Hadi Hosrov Şahi bu konuda ş&ouml;yle diyor: Mısırlı şahsiyetlerden birisi, Mısırlıların Ehli Beyt&rsquo;e olan ilgi ve alakaları hakkında ş&ouml;yle diyor: &ldquo;Biz Mısırlıların mezhebi S&uuml;nni&rsquo; ve mizacımız ise Ehli Beyt mizacıdır.&rdquo; Son zamanlarda Mısır Dışişleri Meclisi Komisyonu Başkanı Dr. Mustafa el-Faki&rsquo;nin &ldquo;El-ehram&rdquo; da yazdığı makalesini m&uuml;talaa ettim. O şunların yazmıştı: &ldquo;Biz S&uuml;nni mezhep ve Ehli Beyt miza&ccedil;lıyız.&rdquo; Aynı şekilde tanınmış gazeteci ve Abd&uuml;nnasır&rsquo;ın danışmanı Muhammed Haseneyn Heykel isminde bir şahısta ş&ouml;yle diyordu: &ldquo;Siz Şialar, Ehli Beyt&rsquo;e olan sevginizden dolayı &ccedil;ocuklarınızın ismini Hasan ve H&uuml;seyin koyuyorsunuz; biz de &ouml;yleyiz, ama biz, &ccedil;ocuklarımıza iki ismi birden se&ccedil;iyoruz ve: &ldquo;Hasaneyn&rdquo; diyoruz.&rdquo;&rdquo;[2]\r\n\r\n\r\n	Abd&uuml;lbasit&rsquo;in (Mısır Kur&rsquo;an karisi) oğlu İran İslam Cumhuriyeti gezisinde gazetecilerden birisinin: &ldquo;Mısırlıların Peygamber Ekrem&rsquo;in (a.s) Ehli Beyt&rsquo;ine pek fazla kalbi sevgilerinin olduğunu ve onları &ccedil;ok sevdiklerini işittim, bu konuda ne diyorsunuz? sorusunu ş&ouml;yle yanıtlar: &ldquo;Bizler s&uuml;rekli Allah&rsquo;ın salih veli kullarının kabirlerini ziyaret ediyoruz; &ldquo;Re&rsquo;si&rsquo;l H&uuml;seyin&rdquo;in mezarından tutunda diğer velilerin ve hatta Ehli Beyt&rsquo;e mensup olmayanların kabirlerini bile. Bizler Hz. H&uuml;seyin, Hz. Zeynep, Hz. Nefise ve Rukayye ve Hasan Enver&rsquo;in doğum g&uuml;nlerini kutluyoruz ve Mısır karilerinin bir&ccedil;oğu, bu g&uuml;nlerde Kur&rsquo;an tilavetine b&uuml;y&uuml;k alaka duyuyorlar. Belki şaşıracaksınız, rahmetli babam Ehli Beyt (a.s) &acirc;şıklarındandı. Başta s&ouml;ylediğim gibi rahmetli babam, 20 yaşındayken babasıyla birlikte Suriye&rsquo;deki Hz. Zeynep&rsquo;in ziyaretine gider ve orada bu m&uuml;barek yerde teberr&uuml;k babından on dakika Kur&rsquo;an tilavet etmesini isterler. Abd&uuml;lbasıt&rsquo;ın tilaveti topluluğun kalbinde &ouml;yle şevk icat eder ki Kur&rsquo;an tilaveti bir bu&ccedil;uk saat uzar. Bu hadiseden sonra radyo ve basından onun yanına gelirler ve kendileri d&uuml;nyanın &uuml;nl&uuml; karilerinden olur. Merhum babam s&uuml;rekli &ccedil;ocuklarına neyi varsa Hz. Zeynep&rsquo;ten dolayı olduğu s&ouml;yl&uuml;yordu ve başarısının sırrı ve kıraat h&uuml;nerindeki parlaması da Hz. Zeynep ve Ehli Beyt&rsquo;e olan sevgisinden dolayıdır.&rdquo;[3]\r\n\r\n\r\n	Buna binaen Mısır halkı arasındaki b&ouml;yle bir k&uuml;lt&uuml;r&uuml; dikkate alarak sizin a&ccedil;ıkladığınız konu hi&ccedil;te hakikatten uzak değildir.\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] &ldquo;Aydın gelecek&rdquo; Sitesinden alınmıştır.\r\n\r\n\r\n	[2] www.khosroshahi.net/article/detail/ Sitesinden alınmıştır.\r\n\r\n\r\n	[3] &ldquo;Kitabi Nur&rdquo; sitesinden alınmıştır.',''),(139,'tr149','<p>\r\n	<br />\r\n	&nbsp;Bu sorunun cevabı birka&ccedil; noktaya dikkat ettikten sonra a&ccedil;ıklığa kavuşacaktır:</p>\r\n\r\n<p>\r\n	1. Eğer depresyona girmekten maksadınız psikolojik ve ruhi bir depresyona girme ise şunu s&ouml;ylememiz gerekmektedir: Kur&rsquo;an ezberlemek ile ruhi depresyona girme arasında hi&ccedil;bir ilişki ve gereklilik bulunmamaktadır. Tam tersine Kur&rsquo;an okumak ve kur&rsquo;an ezberlemek ruhi neşe ve mutluluk getirir. Zira Kur&rsquo;an&rsquo;ın sahip olduğu manevi ve nurani y&ouml;n&uuml; itibari ile Kur&rsquo;an hafızının ruhi ve psikolojik neşe ve mutluluk kaynağı olmaktadır ve bizler de aynı şekilde b&ouml;yle fertlere şahit olmaktayız: &ldquo;ela bi zikrillahi tatmeinnu&rsquo;l kulup; biliniz ki, kalpler ancak Allah&rsquo;ı anmakla huzur bulur.&rdquo;[1]</p>\r\n\r\n<p>\r\n	Elbette bu s&ouml;ylediklerimiz Kur&rsquo;an mefhumlarını derk eden, onunla yaşayan ve &uuml;nsiyet ve &uuml;lfeti olanlar i&ccedil;in ge&ccedil;erlidir.[2] Sadece Kur&rsquo;an-ı ezberlemekle yetinenler, onun hakikat ve maariflerini derk etmeyen veya d&uuml;nyevi maksatlar i&ccedil;in bu işe y&ouml;nelenlerin bu işten bir fayda elde edemeyecekleri aşik&acirc;rdır. Nitekim rivayetlerden de bu mana istifade edilmektedir[3] ve bunlar bir m&uuml;ddet sonra kendilerinde soğukluk ve &uuml;mitsizlik ihsas ederler.</p>\r\n\r\n<p>\r\n	Aynı şekilde m&uuml;mk&uuml;nd&uuml;r ki bir kimse kur&rsquo;an-ı ezberlemede aşırı &ccedil;aba ve gayret g&ouml;sterme sonucunda hafızasına fazla y&uuml;klenmiş, cismi a&ccedil;ıdan yorgunluğa du&ccedil;ar olmuş ve neticede depresyona girsin. Kuranı hıfz etmeye &ccedil;alışanlar arasında b&ouml;yleli kimseler g&ouml;z&uuml;kebilirler. Ancak temennimiz şudur ki bu duruma maruz kalan kimseler zamanın ge&ccedil;mesiyle m&uuml;ptela olmuş oldukları cismi yorgunlukları ve tembellikler bertaraf olur rahatlıklarına kavuşurlar. İnşallah. &nbsp;</p>\r\n\r\n<p>\r\n	2. Diğer bir a&ccedil;ıdan genellikle bu şahıs s&uuml;rekli Kur&rsquo;an ile &uuml;nsiyet ve ilişkisinden ve ezber yapmak i&ccedil;in ilahi ayetlerde dikkat ve teemm&uuml;l etme nedeniyle, Allah-&uuml; Teala&rsquo;nın tesirli s&ouml;zleri kalp ve canında etki bırakmış (inşallah b&ouml;yle olmasını &uuml;mit ediyoruz)&nbsp; ve y&uuml;z&uuml;ne yansımıştır; ama zahirde depresyona girmiş g&ouml;r&uuml;nmektedir; zira inzar (korkutacak) ayetlerini okuduğunda bu ayetlerde bahis edilen azabı sanki g&ouml;rm&uuml;ş ve ona du&ccedil;ar olmuş&ccedil;asına cehennem ve ilahi azap korkusuna inanmaktadırlar. Nitekim ariflerin İmamı Ali (a.s) takva sahiplerinin nitelikleri hakkında ş&ouml;yle buyurmaktadır: &ldquo;Muttakilere gelince onlar &uuml;st&uuml;nl&uuml;klere sahip olan kimselerdir&hellip; onlar ve cehennem misali Cehennemi g&ouml;rm&uuml;ş kimse gibidirler.&nbsp; &ouml;yle inanmaktadırlar ki orayı g&ouml;rm&uuml;ş ve orada azap &ccedil;eken kimse gibidirler. Kalpleri mahzundur&hellip; Bedenleri narin ve zayıftır&hellip; İlahi korku onları ok&ccedil;unun yonttuğu ok gibi inceltmiştir. Onlara bakan hasta zanneder; oysa onlarda hi&ccedil; bir hastalık yoktur ve &quot;halk yanlış d&uuml;ş&uuml;n&uuml;yor&quot; der.&rdquo;[4] Bu nedenle Kur&rsquo;an hafızı olmakla depresyona girmek arasında hi&ccedil;bir ilişki yoktur.</p>\r\n\r\n<p>\r\n	3. Elbette her ne kadar g&uuml;n&uuml;m&uuml;z d&uuml;nyasında Kur&rsquo;an ezberleme ara&ccedil;ları &ccedil;ok fazla olsa da, bu iş herkese tavsiye edilmemektedir. Kur&rsquo;an ezberlemek,&nbsp; Kur&rsquo;an-ı korumak ve saklamak i&ccedil;in k&acirc;ğıt, kaset gibi benzeri imkanatların bulunmadığı &ccedil;ok eski zamanlarda iyi bir iş sayılmaktaydı. Ama g&uuml;n&uuml;m&uuml;zde mukaddes metinlerin korunması ve muhafaza edilmesi i&ccedil;in gelişmiş ara&ccedil; ve gere&ccedil;lerin mevcut olmasından dolayı, insan vakit ve istidadını, sonsuz maariflerini erişebilmek ve onları saadet ve kemal yolunda kullanmak i&ccedil;in, Kur&rsquo;an ayetlerini okumaya ve &uuml;zerinde dikkat etmeye harcaması daha iyidir.</p>\r\n\r\n<p>\r\n	&nbsp;------------------</p>\r\n\r\n<p>\r\n	[1] Rad suresi 28.</p>\r\n\r\n<p>\r\n	[2] &ldquo;Vesailu&rsquo;ş Şia&rdquo;&nbsp; , c. 6, s. 182.</p>\r\n\r\n<p>\r\n	[3] &ldquo;Vesailu&rsquo;ş Şia&rdquo;&nbsp; , c. 6, s. 172 ve s. 182.</p>\r\n\r\n<p>\r\n	[4] Meadihah, Abdul- Mecit, &ldquo;Hurşidi bi gurup&rdquo;, &ldquo;Nehc&uuml;l Belağa&rdquo;, hadis. 184, (Hammam hutbesiyle &uuml;nlenmiş).</p>\r\n','','&nbsp;Bu sorunun cevabı birka&ccedil; noktaya dikkat ettikten sonra a&ccedil;ıklığa kavuşacaktır:\r\n\r\n\r\n	1. Eğer depresyona girmekten maksadınız psikolojik ve ruhi bir depresyona girme ise şunu s&ouml;ylememiz gerekmektedir: Kur&rsquo;an ezberlemek ile ruhi depresyona girme arasında hi&ccedil;bir ilişki ve gereklilik bulunmamaktadır. Tam tersine Kur&rsquo;an okumak ve kur&rsquo;an ezberlemek ruhi neşe ve mutluluk getirir. Zira Kur&rsquo;an&rsquo;ın sahip olduğu manevi ve nurani y&ouml;n&uuml; itibari ile Kur&rsquo;an hafızının ruhi ve psikolojik neşe ve mutluluk kaynağı olmaktadır ve bizler de aynı şekilde b&ouml;yle fertlere şahit olmaktayız: &ldquo;ela bi zikrillahi tatmeinnu&rsquo;l kulup; biliniz ki, kalpler ancak Allah&rsquo;ı anmakla huzur bulur.&rdquo;[1]\r\n\r\n\r\n	Elbette bu s&ouml;ylediklerimiz Kur&rsquo;an mefhumlarını derk eden, onunla yaşayan ve &uuml;nsiyet ve &uuml;lfeti olanlar i&ccedil;in ge&ccedil;erlidir.[2] Sadece Kur&rsquo;an-ı ezberlemekle yetinenler, onun hakikat ve maariflerini derk etmeyen veya d&uuml;nyevi maksatlar i&ccedil;in bu işe y&ouml;nelenlerin bu işten bir fayda elde edemeyecekleri aşik&acirc;rdır. Nitekim rivayetlerden de bu mana istifade edilmektedir[3] ve bunlar bir m&uuml;ddet sonra kendilerinde soğukluk ve &uuml;mitsizlik ihsas ederler.\r\n\r\n\r\n	Aynı şekilde m&uuml;mk&uuml;nd&uuml;r ki bir kimse kur&rsquo;an-ı ezberlemede aşırı &ccedil;aba ve gayret g&ouml;sterme sonucunda hafızasına fazla y&uuml;klenmiş, cismi a&ccedil;ıdan yorgunluğa du&ccedil;ar olmuş ve neticede depresyona girsin. Kuranı hıfz etmeye &ccedil;alışanlar arasında b&ouml;yleli kimseler g&ouml;z&uuml;kebilirler. Ancak temennimiz şudur ki bu duruma maruz kalan kimseler zamanın ge&ccedil;mesiyle m&uuml;ptela olmuş oldukları cismi yorgunlukları ve tembellikler bertaraf olur rahatlıklarına kavuşurlar. İnşallah. &nbsp;\r\n\r\n\r\n	2. Diğer bir a&ccedil;ıdan genellikle bu şahıs s&uuml;rekli Kur&rsquo;an ile &uuml;nsiyet ve ilişkisinden ve ezber yapmak i&ccedil;in ilahi ayetlerde dikkat ve teemm&uuml;l etme nedeniyle, Allah-&uuml; Teala&rsquo;nın tesirli s&ouml;zleri kalp ve canında etki bırakmış (inşallah b&ouml;yle olmasını &uuml;mit ediyoruz)&nbsp; ve y&uuml;z&uuml;ne yansımıştır; ama zahirde depresyona girmiş g&ouml;r&uuml;nmektedir; zira inzar (korkutacak) ayetlerini okuduğunda bu ayetlerde bahis edilen azabı sanki g&ouml;rm&uuml;ş ve ona du&ccedil;ar olmuş&ccedil;asına cehennem ve ilahi azap korkusuna inanmaktadırlar. Nitekim ariflerin İmamı Ali (a.s) takva sahiplerinin nitelikleri hakkında ş&ouml;yle buyurmaktadır: &ldquo;Muttakilere gelince onlar &uuml;st&uuml;nl&uuml;klere sahip olan kimselerdir&hellip; onlar ve cehennem misali Cehennemi g&ouml;rm&uuml;ş kimse gibidirler.&nbsp; &ouml;yle inanmaktadırlar ki orayı g&ouml;rm&uuml;ş ve orada azap &ccedil;eken kimse gibidirler. Kalpleri mahzundur&hellip; Bedenleri narin ve zayıftır&hellip; İlahi korku onları ok&ccedil;unun yonttuğu ok gibi inceltmiştir. Onlara bakan hasta zanneder; oysa onlarda hi&ccedil; bir hastalık yoktur ve &quot;halk yanlış d&uuml;ş&uuml;n&uuml;yor&quot; der.&rdquo;[4] Bu nedenle Kur&rsquo;an hafızı olmakla depresyona girmek arasında hi&ccedil;bir ilişki yoktur.\r\n\r\n\r\n	3. Elbette her ne kadar g&uuml;n&uuml;m&uuml;z d&uuml;nyasında Kur&rsquo;an ezberleme ara&ccedil;ları &ccedil;ok fazla olsa da, bu iş herkese tavsiye edilmemektedir. Kur&rsquo;an ezberlemek,&nbsp; Kur&rsquo;an-ı korumak ve saklamak i&ccedil;in k&acirc;ğıt, kaset gibi benzeri imkanatların bulunmadığı &ccedil;ok eski zamanlarda iyi bir iş sayılmaktaydı. Ama g&uuml;n&uuml;m&uuml;zde mukaddes metinlerin korunması ve muhafaza edilmesi i&ccedil;in gelişmiş ara&ccedil; ve gere&ccedil;lerin mevcut olmasından dolayı, insan vakit ve istidadını, sonsuz maariflerini erişebilmek ve onları saadet ve kemal yolunda kullanmak i&ccedil;in, Kur&rsquo;an ayetlerini okumaya ve &uuml;zerinde dikkat etmeye harcaması daha iyidir.\r\n\r\n\r\n	&nbsp;------------------\r\n\r\n\r\n	[1] Rad suresi 28.\r\n\r\n\r\n	[2] &ldquo;Vesailu&rsquo;ş Şia&rdquo;&nbsp; , c. 6, s. 182.\r\n\r\n\r\n	[3] &ldquo;Vesailu&rsquo;ş Şia&rdquo;&nbsp; , c. 6, s. 172 ve s. 182.\r\n\r\n\r\n	[4] Meadihah, Abdul- Mecit, &ldquo;Hurşidi bi gurup&rdquo;, &ldquo;Nehc&uuml;l Belağa&rdquo;, hadis. 184, (Hammam hutbesiyle &uuml;nlenmiş).',''),(140,'tr148','<p>\r\n	<br />\r\n	&nbsp;&ldquo;Ehlibeyt&rdquo; kelimesi iki defa Kur&rsquo;an-ı Kerim&rsquo;de zikrolunmuştur.[1] İlki Hz İbrahim&rsquo;in (a.s) ailesi hakkında ve diğer ayet ise konumuz olan Ahzab suresinin 33. ayetinde. Bu ayetin sonunda, Allah-u Teala iradesinin Ehlibeyt&rsquo;in tathiri olduğundan haber vermektedir. Tarih boyunca bu ayet farklı y&ouml;nlerden İslami ilimler bilginlerinin araştırma konusu olmuştur. Bu cihet ve y&ouml;nlerden bir tanesi Ehlibeyt i&ccedil;in misdak (reel &ouml;rnek) tayin edilmesidir. Usulen bu konu hakkında birka&ccedil; nazariye vardır. Şii m&uuml;fessirleri var olan bir&ccedil;ok rivayetler esasınca Ehlibeyt&rsquo;in misdakı kimler olduğu noktasında tek bir g&ouml;r&uuml;ş sunmuş o da şudur: Hz. Resul-i ekrem (s.a.a), Hz. Ali (a.s), Hz. Zehra (s.a), İmam Hasan (a.s), İmam H&uuml;seyin (a.s)[2] ve İmam H&uuml;seyin&rsquo;nin masum evlatları.[3]&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Ama Ehlis&uuml;nnet Ehlibeyt&rsquo;in misdakı kimler olduğu noktasında birka&ccedil; g&ouml;r&uuml;ş sunmuş:</p>\r\n\r\n<p>\r\n	1. Ehlibeyt&rsquo;ten kasıt sadece Peygamber&rsquo;in (s.a.a) hanımlarıdır.</p>\r\n\r\n<p>\r\n	2. Ehlibeyt&rsquo;ten kasıt Peygamber&rsquo;in (s.a.a) hanımları ve Hz Ali (a.s), Zehra (s.a), İmam Hasan (a.s) ve İmam H&uuml;seyin&rsquo;dir (a.s).</p>\r\n\r\n<p>\r\n	3. Ehlibeyt&rsquo;ten kasıt &ouml;rfe g&ouml;re o hazretin (s.a.a) hanedanından sayılan kimselerdir; hem hanımları ve hem de akraba ve yakınları, yani &ldquo;Abbas Alı&rdquo;, &ldquo;Akil Alı&rdquo;, &ldquo;Cafer Alı&rdquo; ve &ldquo;Ali Alı&rdquo;.</p>\r\n\r\n<p>\r\n	4. Ehlibeyt&rsquo;ten kasıt Beyt&uuml;&rsquo;l Haramdır.</p>\r\n\r\n<p>\r\n	5. Ehlibeyt&rsquo;ten kasıt Allah resul&uuml;n&uuml;n (s.a.a) mescididir.[4]</p>\r\n\r\n<p>\r\n	Ehlis&uuml;nnet arasında 3. 4. ve 5. nazariyelerin fazla taraftarı yoktur ve genellikle bu &uuml;&ccedil; g&ouml;r&uuml;ş&uuml; g&uuml;ndeme getirmemişlerdir. Birinci nazariye hakkında İkreme&rsquo;nin s&ouml;z&uuml;ne istinat ediyorlar ki pazarda bağırarak ş&ouml;yle diyordu: Ehlibeyt&rsquo;ten kasıt sadece Peygamberin (s.a.a) hanımlarıdır.[5] Bu g&ouml;r&uuml;ş Ehlis&uuml;nnet m&uuml;fessirleri arasında kabul g&ouml;r&uuml;lmedi.[6] Ayriyeten bu kelam ya İkreme&rsquo;nin kendisine ait veya o İbni Abbas&rsquo;tan nakletmiştir ve aynı şekilde tefsir kitaplarında İkreme&rsquo;nin bu kelamı Allah resul&uuml;ne (s.a.a) dayanmamakta ve ondan nakledilmemiştir. (hadis ilmi literat&uuml;r&uuml;nde m&uuml;rsel veya maktu sayılmaktadır).</p>\r\n\r\n<p>\r\n	&nbsp;Genellikle b&uuml;t&uuml;n Ehlis&uuml;nnet tefsirleri diğer g&ouml;r&uuml;şlerin yanında, bu ayetin n&uuml;zul sebebi hakkında rivayet ettikleri hadiste Ehlibeyt&rsquo;in Peygamber (s.a.a), Hz Ali, Hz Zehra, imam Hasan ve imam H&uuml;seyin olarak bilmektedirler. Onlar meşhur &Uuml;mm&uuml; Seleme&rsquo;nin A&rsquo;li Kisa ve&hellip; hadisini nakletmişlerdir. Numune olarak bazı Ehlis&uuml;nnet tefsirlerinden bu rivayete veya bu rivayetin mazmununu ve i&ccedil;eriğini i&ccedil;eren rivayetlere işaret etmiş veya bu rivayeti kabul g&ouml;rm&uuml;ş şahsiyetlere değiniyoruz:</p>\r\n\r\n<p>\r\n	1. Fahri Razi (&ldquo;Mefatihu&rsquo;l Gayb&rdquo;), c. 25, s. 168, Tathir ayetinin zeylinde.</p>\r\n\r\n<p>\r\n	2. İbni Ebi Hatem, (&ldquo;Tefsiri El- Kur&rsquo;ani&rsquo;l Azim&rdquo;), c. 9, s. 3132, Tathir ayetinin zeylinde.</p>\r\n\r\n<p>\r\n	3. Nizamu&rsquo;d Din Nişaburi, (&ldquo;Tefsiri Garaibu&rsquo;l Kur&rsquo;an ve Regaibu&rsquo;l Furkan&rdquo;), c. 5, s. 460, Tathir ayetinin zeylinde.</p>\r\n\r\n<p>\r\n	4. Muhammed bin Cerir Taberi, (&ldquo;Camiu&rsquo;l Beyan fi Tefsiri&rsquo;l Kur&rsquo;an&rdquo;), s. 22, s. 5, Tathir ayetinin zeylinde.</p>\r\n\r\n<p>\r\n	5. Haskani, (&ldquo;Şevahidu&rsquo;t Tenzil Li Gavaidi&rsquo;t Tefzil&rdquo;), c. 2, s. 18, Tathir ayetinin zeylinde. Haskani, bu konu hakkında Ehlis&uuml;nnet kitaplarında yer alan hadisleri &ccedil;ok iyi toplamıştır.</p>\r\n\r\n<p>\r\n	6. Suyuti, (&ldquo;Ed- Durru&rsquo;l Mensur fi Tefsiri&rsquo;l Me&rsquo;sur&rdquo;), c. 5, s. 198, Tathir ayetinin zeylinde.</p>\r\n\r\n<p>\r\n	7. İbni Cuzi, (&ldquo;Zadu&rsquo;l Meysir fi Ulumu&rsquo;t Tefsir&rdquo;), c. 3, s. 462, Tathir ayetinin zeylinde.</p>\r\n\r\n<p>\r\n	8. İbni Atiyye, (&ldquo;El- Muherriru&rsquo;l Veciz&rdquo;), c. 5, s. 308, Tathir ayetinin zeylinde.</p>\r\n\r\n<p>\r\n	9. Kadi Beyzavi, (&ldquo;Envaru&rsquo;t Tenzil ve Esrarı&rsquo;t Te&rsquo;vil&rdquo;), c. 5, s. 12, Tathir ayetinin zeylinde.</p>\r\n\r\n<p>\r\n	10. Tefsiri Muhyi&rsquo;s Sunne, Ebu Muhammed El- H&uuml;seyin bin Mesud El- Bagevi, (&ldquo;Mealimu&rsquo;t Tenzil&rdquo;), c. 6, s. 350, Tathir ayetinin zeylinde.</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1] Ahzab suresi 33; Hud suresi 73.</p>\r\n\r\n<p>\r\n	[2] Tabatabai, &ldquo;El- Mizan&rdquo;, Musa Hamedani, Kum: Defteri intişaratı İslami, c. 16, s. 465.</p>\r\n\r\n<p>\r\n	[3] Bazı rivayetlerde Masum imamlar (a.s) kendilerini &ldquo;Ehlibeyt&rdquo; olarak tanıtmışlardır; Tusi, &ldquo;Tehzibu&rsquo;l Ahkam&rdquo;, Nerm Efzarı Camiu&rsquo;l Ahdasi, c. 5, s. 232.</p>\r\n\r\n<p>\r\n	[4] &ldquo;El- Mizan&rdquo; kitabının terc&uuml;mesinden yararlanılmıştır, c. 16, s. 463.</p>\r\n\r\n<p>\r\n	[5] İbni Kesir, &ldquo;Tefsiri&rsquo;l Kur&rsquo;ani&rsquo;l Azim&rdquo;,Beyrut: Daru&rsquo;l Kutubu&rsquo;l İlmiye, Menşuratı Muhammed Ali Beyzun, 1419 h.k, c. 6, s. 365.</p>\r\n\r\n<p>\r\n	[6] &ldquo;Tefsiri&rsquo;l Kur&rsquo;ani&rsquo;l Azim&rdquo;, c. 6, s. 365; Fahrı Razi, &ldquo;Mefatihu&rsquo;l Gayb&rdquo;, Beyrut: Daru&rsquo;l İhyai&rsquo;t Turas, 1420 h.k, c. 25, s. 168.</p>\r\n','','&nbsp;&ldquo;Ehlibeyt&rdquo; kelimesi iki defa Kur&rsquo;an-ı Kerim&rsquo;de zikrolunmuştur.[1] İlki Hz İbrahim&rsquo;in (a.s) ailesi hakkında ve diğer ayet ise konumuz olan Ahzab suresinin 33. ayetinde. Bu ayetin sonunda, Allah-u Teala iradesinin Ehlibeyt&rsquo;in tathiri olduğundan haber vermektedir. Tarih boyunca bu ayet farklı y&ouml;nlerden İslami ilimler bilginlerinin araştırma konusu olmuştur. Bu cihet ve y&ouml;nlerden bir tanesi Ehlibeyt i&ccedil;in misdak (reel &ouml;rnek) tayin edilmesidir. Usulen bu konu hakkında birka&ccedil; nazariye vardır. Şii m&uuml;fessirleri var olan bir&ccedil;ok rivayetler esasınca Ehlibeyt&rsquo;in misdakı kimler olduğu noktasında tek bir g&ouml;r&uuml;ş sunmuş o da şudur: Hz. Resul-i ekrem (s.a.a), Hz. Ali (a.s), Hz. Zehra (s.a), İmam Hasan (a.s), İmam H&uuml;seyin (a.s)[2] ve İmam H&uuml;seyin&rsquo;nin masum evlatları.[3]&nbsp; &nbsp;\r\n\r\n\r\n	Ama Ehlis&uuml;nnet Ehlibeyt&rsquo;in misdakı kimler olduğu noktasında birka&ccedil; g&ouml;r&uuml;ş sunmuş:\r\n\r\n\r\n	1. Ehlibeyt&rsquo;ten kasıt sadece Peygamber&rsquo;in (s.a.a) hanımlarıdır.\r\n\r\n\r\n	2. Ehlibeyt&rsquo;ten kasıt Peygamber&rsquo;in (s.a.a) hanımları ve Hz Ali (a.s), Zehra (s.a), İmam Hasan (a.s) ve İmam H&uuml;seyin&rsquo;dir (a.s).\r\n\r\n\r\n	3. Ehlibeyt&rsquo;ten kasıt &ouml;rfe g&ouml;re o hazretin (s.a.a) hanedanından sayılan kimselerdir; hem hanımları ve hem de akraba ve yakınları, yani &ldquo;Abbas Alı&rdquo;, &ldquo;Akil Alı&rdquo;, &ldquo;Cafer Alı&rdquo; ve &ldquo;Ali Alı&rdquo;.\r\n\r\n\r\n	4. Ehlibeyt&rsquo;ten kasıt Beyt&uuml;&rsquo;l Haramdır.\r\n\r\n\r\n	5. Ehlibeyt&rsquo;ten kasıt Allah resul&uuml;n&uuml;n (s.a.a) mescididir.[4]\r\n\r\n\r\n	Ehlis&uuml;nnet arasında 3. 4. ve 5. nazariyelerin fazla taraftarı yoktur ve genellikle bu &uuml;&ccedil; g&ouml;r&uuml;ş&uuml; g&uuml;ndeme getirmemişlerdir. Birinci nazariye hakkında İkreme&rsquo;nin s&ouml;z&uuml;ne istinat ediyorlar ki pazarda bağırarak ş&ouml;yle diyordu: Ehlibeyt&rsquo;ten kasıt sadece Peygamberin (s.a.a) hanımlarıdır.[5] Bu g&ouml;r&uuml;ş Ehlis&uuml;nnet m&uuml;fessirleri arasında kabul g&ouml;r&uuml;lmedi.[6] Ayriyeten bu kelam ya İkreme&rsquo;nin kendisine ait veya o İbni Abbas&rsquo;tan nakletmiştir ve aynı şekilde tefsir kitaplarında İkreme&rsquo;nin bu kelamı Allah resul&uuml;ne (s.a.a) dayanmamakta ve ondan nakledilmemiştir. (hadis ilmi literat&uuml;r&uuml;nde m&uuml;rsel veya maktu sayılmaktadır).\r\n\r\n\r\n	&nbsp;Genellikle b&uuml;t&uuml;n Ehlis&uuml;nnet tefsirleri diğer g&ouml;r&uuml;şlerin yanında, bu ayetin n&uuml;zul sebebi hakkında rivayet ettikleri hadiste Ehlibeyt&rsquo;in Peygamber (s.a.a), Hz Ali, Hz Zehra, imam Hasan ve imam H&uuml;seyin olarak bilmektedirler. Onlar meşhur &Uuml;mm&uuml; Seleme&rsquo;nin A&rsquo;li Kisa ve&hellip; hadisini nakletmişlerdir. Numune olarak bazı Ehlis&uuml;nnet tefsirlerinden bu rivayete veya bu rivayetin mazmununu ve i&ccedil;eriğini i&ccedil;eren rivayetlere işaret etmiş veya bu rivayeti kabul g&ouml;rm&uuml;ş şahsiyetlere değiniyoruz:\r\n\r\n\r\n	1. Fahri Razi (&ldquo;Mefatihu&rsquo;l Gayb&rdquo;), c. 25, s. 168, Tathir ayetinin zeylinde.\r\n\r\n\r\n	2. İbni Ebi Hatem, (&ldquo;Tefsiri El- Kur&rsquo;ani&rsquo;l Azim&rdquo;), c. 9, s. 3132, Tathir ayetinin zeylinde.\r\n\r\n\r\n	3. Nizamu&rsquo;d Din Nişaburi, (&ldquo;Tefsiri Garaibu&rsquo;l Kur&rsquo;an ve Regaibu&rsquo;l Furkan&rdquo;), c. 5, s. 460, Tathir ayetinin zeylinde.\r\n\r\n\r\n	4. Muhammed bin Cerir Taberi, (&ldquo;Camiu&rsquo;l Beyan fi Tefsiri&rsquo;l Kur&rsquo;an&rdquo;), s. 22, s. 5, Tathir ayetinin zeylinde.\r\n\r\n\r\n	5. Haskani, (&ldquo;Şevahidu&rsquo;t Tenzil Li Gavaidi&rsquo;t Tefzil&rdquo;), c. 2, s. 18, Tathir ayetinin zeylinde. Haskani, bu konu hakkında Ehlis&uuml;nnet kitaplarında yer alan hadisleri &ccedil;ok iyi toplamıştır.\r\n\r\n\r\n	6. Suyuti, (&ldquo;Ed- Durru&rsquo;l Mensur fi Tefsiri&rsquo;l Me&rsquo;sur&rdquo;), c. 5, s. 198, Tathir ayetinin zeylinde.\r\n\r\n\r\n	7. İbni Cuzi, (&ldquo;Zadu&rsquo;l Meysir fi Ulumu&rsquo;t Tefsir&rdquo;), c. 3, s. 462, Tathir ayetinin zeylinde.\r\n\r\n\r\n	8. İbni Atiyye, (&ldquo;El- Muherriru&rsquo;l Veciz&rdquo;), c. 5, s. 308, Tathir ayetinin zeylinde.\r\n\r\n\r\n	9. Kadi Beyzavi, (&ldquo;Envaru&rsquo;t Tenzil ve Esrarı&rsquo;t Te&rsquo;vil&rdquo;), c. 5, s. 12, Tathir ayetinin zeylinde.\r\n\r\n\r\n	10. Tefsiri Muhyi&rsquo;s Sunne, Ebu Muhammed El- H&uuml;seyin bin Mesud El- Bagevi, (&ldquo;Mealimu&rsquo;t Tenzil&rdquo;), c. 6, s. 350, Tathir ayetinin zeylinde.\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1] Ahzab suresi 33; Hud suresi 73.\r\n\r\n\r\n	[2] Tabatabai, &ldquo;El- Mizan&rdquo;, Musa Hamedani, Kum: Defteri intişaratı İslami, c. 16, s. 465.\r\n\r\n\r\n	[3] Bazı rivayetlerde Masum imamlar (a.s) kendilerini &ldquo;Ehlibeyt&rdquo; olarak tanıtmışlardır; Tusi, &ldquo;Tehzibu&rsquo;l Ahkam&rdquo;, Nerm Efzarı Camiu&rsquo;l Ahdasi, c. 5, s. 232.\r\n\r\n\r\n	[4] &ldquo;El- Mizan&rdquo; kitabının terc&uuml;mesinden yararlanılmıştır, c. 16, s. 463.\r\n\r\n\r\n	[5] İbni Kesir, &ldquo;Tefsiri&rsquo;l Kur&rsquo;ani&rsquo;l Azim&rdquo;,Beyrut: Daru&rsquo;l Kutubu&rsquo;l İlmiye, Menşuratı Muhammed Ali Beyzun, 1419 h.k, c. 6, s. 365.\r\n\r\n\r\n	[6] &ldquo;Tefsiri&rsquo;l Kur&rsquo;ani&rsquo;l Azim&rdquo;, c. 6, s. 365; Fahrı Razi, &ldquo;Mefatihu&rsquo;l Gayb&rdquo;, Beyrut: Daru&rsquo;l İhyai&rsquo;t Turas, 1420 h.k, c. 25, s. 168.',''),(141,'tr147','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Ahbariciliğin mebnasını iki kısma ayırabiliriz: Birincisi epistemolojiktir. Diğeri dini &ouml;ğretileri elde etmek i&ccedil;in takip edilen y&ouml;ntem problemidir. Epistemolojik bağlamda ahbariler dini &ouml;ğretileri elde etmek i&ccedil;in kabul g&ouml;rd&uuml;kleri tek bilgi kaynağı rivayetlerdir. Ahbariler &ldquo;k&uuml;t&uuml;bi arb&rsquo;ada&rdquo;; d&ouml;rt kitapta (Şianın rivayetler bazında kabul g&ouml;rd&uuml;kleri d&ouml;rt kaynak kitap) zikredilen t&uuml;m rivayetler masumlardan sudur oldukları kesindir iddiasında bulunur ve i&ccedil;tihat ve taklit etmenin kesinlikle caiz olmadığını savunur.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Ahbarilerden sorulan soru şu: Şia&rsquo;nın rivayetlerini aradan g&ouml;t&uuml;r&uuml;p yok etmek ve başka rivayetleri uydurmak asıl g&ouml;revlerinden biri olan zalim padişahların var olmasıyla t&uuml;m rivayetlerin sahih ve suduru (masumdan geldiği) kesin olduğunu s&ouml;ylemek m&uuml;mk&uuml;n olabilir mi?&nbsp; Bu sorunun cevabı menfi olduğu kesindir. Dolayısıyla muteber olan rivayetleri muteber olmayan rivayetlerden ayırt edebilmek i&ccedil;in bir y&ouml;ntemin olması kesinlikle gerekmektedir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Diğer taraftan kur&rsquo;an&rsquo;ı kerim M&uuml;sl&uuml;manların yazılmış olan asıl ve suduru kesin olan tek kaynaktır ki kaynak olan bu kitap b&uuml;t&uuml;n M&uuml;sl&uuml;man fırkalar tarafından kabul g&ouml;r&uuml;lm&uuml;şt&uuml;r. Ama ahbariler kur&rsquo;an hakkında sadece masumlar tarafından anlaşılıyor diyorlar. Oysa ki biliyoruz ki kur&rsquo;an&rsquo;ın umum tarafından anlaşılacağı anlayışını ink&acirc;r etmek suduru kesin olan en b&uuml;y&uuml;k kaynağı aradan &ccedil;ıkarmak demek anlamındadır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İ&ccedil;tihat ve taklit noktasında şunu demek gerekir: Taklit aklani bir y&ouml;ntemdir ve ukela dediğimiz kimselerin siresinden alınmıştır. Zira taklit m&uuml;tehassıs olmayan kimselerin m&uuml;tehassıs olan kimselere m&uuml;racaat etmek anlamındadır. Furui h&uuml;k&uuml;mleri asıl kaynaklardan istinbat ve istihra&ccedil; etmek i&ccedil;in bazı mukaddimeler gerekiyor. Bu mukaddimelerin hazırlanması kendi başına b&uuml;t&uuml;n insanlar i&ccedil;in &ccedil;etin ve zor belki muhaldır diyebileceğimiz bir şeydirler.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Hicretin on birinci asrın ilk başları Ahbariler unvanını alan ve bu unvan niteliğini taşıyan bir grubun &ccedil;alışmasıyla tanışıyor. Masumların (a.s.) rivayetlerine geniş bir &ccedil;apta y&ouml;nelmeleri, kur&rsquo;an ve akıl gibi diğer bilgi edinme kaynaklarından uzak durmaları ahbari olarak isimlendirilmesine neden olan asıl unsurdur.</p>\r\n\r\n<p>\r\n	Bu grubun başını &ccedil;eken kişi Muhammed Emin İSTERABADİ&rsquo;dir (vefat: 1033 h.) ki &ldquo;el-Fevaidu&rsquo;l Medeniye&rdquo; adlı yapıtını yazarak bu harekete başladı. Bu hareket daha sonra Safavi d&ouml;neminde v&uuml;cuda gelmiş olan olumlu ortamdan yararlandı ve ahbarilerin ilk nesillerinin saldırganlıklarından istifade ederek ilmi havzalarda da etkinliğini g&ouml;sterdi ve Şia&rsquo;nın i&ccedil;tihat anlayışını bir m&uuml;ddette olsa tesir altında bırakabildi. Ahbariliğin daha sonraki nesilleri kendi aşırılıklarını gidererek daha mutedil bir anlayışa yakınlaştırdılar. Nihayet on ikinci asrın sonunda i&ccedil;tihat anlayışını savunan tefekk&uuml;r ahbari anlayışını savunan tefekk&uuml;re galip geldi ve b&ouml;ylece ahbaricilik d&uuml;ş&uuml;nce Şia&rsquo;nın ilmi sahnesinden uzaklaştırıldı. Merhum Vahidi Behbehani (vefatı 1205 h.) ahbari anlayışına sahip olan grupla m&uuml;cadele eden m&uuml;&ccedil;tehitlerin başında geliyor. İ&ccedil;tihad-i tefekk&uuml;r &ldquo;el-cevahir&rdquo; adlı kitabın sahibinin ortaya &ccedil;ıkmasıyla daha fazla g&uuml;&ccedil; kazandı ve Şeyh Murtaza Ensari (vefatı: 1281 h.) ile en &uuml;st zirvesine ulaştı.</p>\r\n\r\n<p>\r\n	Ahbariciliğin v&uuml;cuda gelmesi, gelişmesi ve hadissel bir mektep unvanıyla ortaya &ccedil;ıkması Mirza Muhammed Emin İsterabadi&rsquo;nin sahip olmuş olduğu fikrin mahsul&uuml; ve &uuml;r&uuml;n&uuml;d&uuml;r. Emin İsterabadinin &ouml;nl&uuml; ustadlarından olup o d&ouml;nemin rical ilminde &ouml;nl&uuml; ve tanınmış şahsiyetlerden olan Mirza Muhammed İsterabadinin (vefatı: 1028 h.) onun &uuml;zerinde bıraktığı derin tesiri ve etkisi olmuştur. Mirza Muhammed hadise itimat etme konusunda İmamiyenin eski &acirc;limlerinin y&ouml;ntemini ihya etmesini tavsiye etmişti.</p>\r\n\r\n<p>\r\n	İsterabadi şu anlayıştadır ki ahbaricilik imamiyenin eski y&ouml;ntemidir. Şia &acirc;limlerinden bir grup bu y&ouml;ntemi kabul g&ouml;rm&uuml;şt&uuml;r. Allame Muhammed Bakır Meclisinin (birinci Meclisi) s&ouml;zlerinden bu istifade ediliyor.[1]&nbsp;&nbsp;&nbsp; Allameden sonraki senelerde bazı b&uuml;y&uuml;k &acirc;limler bu y&ouml;nteme temay&uuml;l etmişlerdir. Molla Muhsin-i Feyzi Kaşani (vefatı: 1091 h.), Şeyh Hur Amuli (vefat: 1112 h.), Seyit Haşım Bahrani (vefat: 1186 h.), Seyit Nimetullah Cezayiri (vefatı: 1112 h.) ve Şeyh Yusuf Bahrani bu c&uuml;mledendirler.</p>\r\n\r\n<p>\r\n	Ahbaricilik anlayışı donukluk niteliğe sahip ve zamanın ihtiya&ccedil;larına cevap verme &ouml;zelliğini taşımadığından dolayı devam edemedi. Buna binaendir ki usuli anlayış karşısında mukavemet edemedi.</p>\r\n\r\n<p>\r\n	B&uuml;y&uuml;k ihtimalle ahbariciliğe neden olan temel unsur sekizinci ve onuncu asırları arasında nakle y&ouml;nelik olan &ouml;nemin azalması ve ifrati akılcılığa olan ilginin fazlalaşmasıdır. İşte akla olan bu ifratı y&ouml;neliş bu bağlamda aşırı ahbariciliğin meydana gelmesine neden olmuştur. Zira her aşırıcılık tafriti akabesinde getiriyor.[2]</p>\r\n\r\n<p>\r\n	Bu anlayışı eleştirebilmek i&ccedil;in ilkin bu d&uuml;ş&uuml;ncenin bazı nitelikleriyle aşna olmamız gerekmektedir: Ahbarilerin asıl d&uuml;ş&uuml;nce ve ide&rsquo;leri şudur: Salah ve falaha ulaşmanın tek yolu masumların rivayetlerine sarılmak ve diğer bilgi kaynaklardan uzak durmaktır. Onlar m&uuml;ştehitlerin tersine icma&rsquo;ı, akıl ve masumların (a.s.) tefsiri olmaksızın kurana isnat etmek ve onları delil g&ouml;stermeye layık bilmiyorlar.[3]</p>\r\n\r\n<p>\r\n	Ahbaricilik anlayışının bazı &ouml;zellikleri ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Kuran-ı kerim ayetlerinin &ccedil;oğu insanlar i&ccedil;in anlaşılır değildir. Sadece imamlar b&uuml;t&uuml;n ayetlerin maksadını anlama g&uuml;c&uuml;ne sahiptirler. Buna binaen Allahın muradını ve h&uuml;km&uuml;n&uuml; &ccedil;ıkarmak i&ccedil;in kuranın ayetlerine isnat etmek doğru değildir. Bu anlayış daha sonraki d&ouml;nemlerde mutedil ahbariler tarafından kabul g&ouml;r&uuml;lmedi.<br />\r\n	&nbsp;&nbsp;&nbsp; Teorik ve pratik bağlamda insanların ihtiya&ccedil; duydukları b&uuml;t&uuml;n şeyler ehlibeytten bize miras kalan hadislerde mevcuttur.<br />\r\n	&nbsp;&nbsp;&nbsp; İnsanın aklı ve derki şer&rsquo;i h&uuml;k&uuml;m ve g&ouml;r&uuml;şlerini anlama kabiliyetine sahip değildir.[4]<br />\r\n	&nbsp;&nbsp;&nbsp; İcma, şer&rsquo;i bir delil olarak ehlis&uuml;nnetten alınmıştır. Oysaki icma&rsquo;ı şer&rsquo;i h&uuml;k&uuml;mlerin delili olarak kabul etmek doğru değildir. B&uuml;t&uuml;n fakihler bir meselenin h&uuml;km&uuml;nde ittifak etseler bile onların bu ittifak ettikleri g&ouml;r&uuml;ş h&uuml;ccet olamaz. Zira onlardan hi&ccedil;birisi masum değildir. Dolayısıyla icma&rsquo;ın var olup olmaması hi&ccedil;bir şeyi değiştirmez.[5]<br />\r\n	&nbsp;&nbsp;&nbsp; &ldquo;K&uuml;t&uuml;b-i arba&rsquo;a&rdquo;de nakledilmiş rivayetler masumlardan geldiği kesin (katiyussdur)dır. Dolayısıyla hadisleri; sahih, m&uuml;vassak (g&ouml;venilir), hasan ve zayıf olmak &uuml;zere d&ouml;rt kategoride değerlendirme anlayışı doğru değildir. Bu kısımlandırma asıl itibarıyla Allame Hilli d&ouml;neminden reva&ccedil; bulmuş ve bir değeri yoktur.[6]<br />\r\n	&nbsp;&nbsp;&nbsp; İ&ccedil;tihat ve taklit bid&rsquo;at ve doğru değildir. Zira bu t&uuml;r i&ccedil;tihat ve taklit masumlar d&ouml;neminde yok idi. Ehlis&uuml;nnet kanalıyla Şia camiasına intikal etmiş bir durumdur. İmamların ashapları da i&ccedil;tihat y&ouml;nteminden habersiz idiler. Onların ilmi kaynakları sadece masumların rivayetleriydi. Onlar rivayetler esasınca amel ederlerdi. İmamlar hi&ccedil;bir zaman onları i&ccedil;tihat etmeye davet etmemişler ve rivayetlere amel etme konusunda da onları alı koymamışlardır. Belki onları kıyas ve istihsan yapmaktan alı koymuşlardır. Bu y&ouml;ntem eski ve kadim &acirc;limlerin y&ouml;ntemiydi aynı zamanda. İ&ccedil;tihat ve usuli konular ibni Ebi Ukeyl ve ibni C&uuml;neyd d&ouml;neminden Şia &acirc;limleri i&ccedil;inde yayılmaya başladı[7]. Buna binaen i&ccedil;tihat ve istinbat denen şey haramdır ve avam olan kimselerin m&uuml;&ccedil;tehitlere taklit etmeleri caiz değildir.</p>\r\n\r\n<p>\r\n	Bu tarzdaki d&uuml;ş&uuml;nceye dikkatle &ldquo;Vesail&uuml;&rsquo;ş-Şia&rdquo;, sahibi Şeyh hur Amuli, &ldquo;ama fakihlerden her kim nefsini korur, dinini muhafaza, hava ve heveslerine muhalefet eder ve mevlasının emirlerine muti olursa avam ona m&uuml;racaat etsin&rdquo; şeklindeki rivayetin zeylinde ş&ouml;yle diyor: Bu hadisteki saf taklitten maksat fakihin g&ouml;r&uuml;ş&uuml;ne, i&ccedil;tihadına ve g&ouml;r&uuml;ş&uuml;ne m&uuml;racaat etmek değildir. Belki sadece onun rivayetini kabul etsin anlamındadır&rdquo;.[8]</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; B&uuml;t&uuml;n Şialar imamlara (a.s.) mukallittirler. Bu nedenle halkın m&uuml;&ccedil;tehit ve mukallit seviyesinde alimlerle irtibat kurmaları doğru değildir.<br />\r\n	&nbsp;&nbsp;&nbsp; Bir &ouml;nceki niteliğin neticesi şudur ki &ouml;l&uuml;ye taklit etmek caizdir.<br />\r\n	&nbsp;&nbsp;&nbsp; Aklin, ameli usulleri kesin h&uuml;ccet olamaz. Zira akıl şer&rsquo;in dakik konularına girme liyakatine sahip değildir.<br />\r\n	&nbsp;&nbsp;&nbsp; Zira &ldquo;akli beraat&rdquo; kabul g&ouml;r&uuml;lmez. Bu nedenle nerede bir şeyin caiz olup olmadığında şek edildiği takdirde ona karşı ihtiyatlı olmak gerekir.<br />\r\n	&nbsp;&nbsp;&nbsp; Usulu&rsquo;l-fikh&rsquo;ın şekillenmesi masumların bilgi kaynaklarından uzak kalmış ehlis&uuml;nnet eliyle yapılmıştır. Bu y&ouml;ntem masumlar nezdinde kabul g&ouml;r&uuml;lmemiştir. Usuldaki &ldquo;kıyas&rdquo; gibi bazı konulara a&ccedil;ık bir şekilde karşı koymuşlardır. Bu nedenle &ldquo;usulu&rsquo;l-fıkh&rdquo;a istinat etmek fasit ve &ccedil;&uuml;r&uuml;m&uuml;ş usullere isnat etmek anlamındadır.[9] Bir miktar da olsa bizi ahbaricilik anlayışıyla aşına eden bu mukaddimelerdeki a&ccedil;ıklamayı dikkate alarak ahbaricilik anlayışının ilkelerini iki kısma ayırt etmek m&uuml;mk&uuml;nd&uuml;r:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Bilgi edinme bazındaki ilkeler:<br />\r\n	&nbsp;&nbsp;&nbsp; Dini &ouml;ğretileri &ouml;ğrenme bazındaki y&ouml;ntem:</p>\r\n\r\n<p>\r\n	Bilgi edinme konusunda onlar sadece masumlardan nakledilen s&uuml;nneti bilgi kaynağı olarak kabul ederler. Kur&rsquo;an&rsquo;ı, aklı ve icmaı bilgi kaynağı olarak kabul etmiyorlar. Y&ouml;ntem alanında da i&ccedil;tihat şeklindeki y&ouml;ntemi eleştiriyorlar. İ&ccedil;tihadı, taklidi ve usul ilminden yararlanmayı ve &ldquo;usul-i ameliyeden&rdquo; faydalanmayı reddediyorlar.</p>\r\n\r\n<p>\r\n	Şimdi hulasa bir şekilde onların kabul g&ouml;rd&uuml;kleri en &ouml;nemli ilkelerden bir kısmını inceleyip eleştireceğiz. Bu eleştiri ahbariciliğin kabul g&ouml;d&uuml;ğ&uuml; diğer &ouml;nc&uuml;llerini eleştirme konusunda yardımcı olur.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Dini &ouml;ğretilerini &ouml;ğrenmek i&ccedil;in en &ouml;nemli olan kaynak kur&rsquo;an&rsquo;ı devre dışı bırakmak ahbaricilik y&ouml;nteminde şekillenen en b&uuml;y&uuml;k tehlikedir. Kuran M&uuml;sl&uuml;manların yazılmış en asıl ve Allah resul&uuml;nden kesin bir şekilde sudur ve t&uuml;m M&uuml;sl&uuml;manlar tarafından kabul g&ouml;r&uuml;len tek kaynaktır. Kuranı kerimin kendisi kendini bir hidayet kitabı olarak tanımlıyor. Ayetleri &ldquo;beyan&rdquo; ve &ldquo;m&uuml;bin&rdquo; şeklinde saymıştır: &ldquo;Bu (Kur&rsquo;an), insanlar i&ccedil;in bir a&ccedil;ıklama, Allah&rsquo;a karşı gelmekten sakınanlar i&ccedil;in bir hidayet ve bir &ouml;ğ&uuml;tt&uuml;r&rdquo;.[10] &ldquo;Biz sana bu kitabı (kuranı kerimi) indirdik ki her şeyin hakikatini aydınlatsın ve M&uuml;sl&uuml;manlar i&ccedil;in hidayet, rahmet ve m&uuml;jde (kaynağı) olsun&rdquo;.[11] &Ccedil;ok daha &ouml;nemli nokta şudur ki kur&rsquo;an insanları kur&rsquo;an&rsquo;ın ayetlerinde tefekk&uuml;r ve tedebb&uuml;r etmeye davet ediyor: &ldquo;acaba (m&uuml;nafıklar) kuranı tedebb&uuml;r etmiyorlar mı? Yoksa kalplerin &uuml;zerinde kilitler mi var?&rdquo;.[12] Hatta kur&rsquo;an&rsquo;ı kerim insanları m&uuml;barezeye (tahaddiye) davet ediyor. Tahaddi ve m&uuml;barezeye davet etmek karanın anlaşılması ve diğer metinlerle mukayese edilmesi m&uuml;mk&uuml;n ve kolay olduğu surette anlamlı olabilir. Diğer taraftan hadislerin kur&rsquo;an&rsquo;a sunulmasını ve hadis metinlerini kuran metni, ruhu ve ayetleriyle tartılmasını isteyen bir&ccedil;ok rivayette kuranın anlaşılır ve anlaşılması m&uuml;mk&uuml;n olan bir kitap olduğuna delalet eden bir diğer delildir.[13] Zira eğer kuranın anlaşılması m&uuml;mk&uuml;n olmamış olsaydı hadislerin kurana sunulması anlamsız ve faydasız olacaktır.<br />\r\n	&nbsp;&nbsp;&nbsp; Akıl bilgi edinme kaynağı veya ayet ve rivayetlerin maksadını anlama yoldur. Ahbariler kıyası nefiy eden rivayetlere dayanarak t&uuml;m alanlardan (şeri ve gayri şer&rsquo;i olan t&uuml;m itibaratları) ve ne unvanla olursa olsun (bilgi edinme kaynağı veya bilgi edinme y&ouml;ntemi) aklı etkisiz hale getirmeye &ccedil;alıştıkları anlaşılıyor. Oysaki evvela: bu bağlamdaki rivayetler doğru olmayan bir y&ouml;ntemle şer&rsquo;i h&uuml;k&uuml;mler bağlamında akıldan yararlanmayı nefiy ediyor hedefini g&uuml;d&uuml;yorlar. Saniyen: şer&rsquo;i h&uuml;k&uuml;mler şari (h&uuml;k&uuml;m koyan Allah) tarafından ca&rsquo;l edildiği (itibar) i&ccedil;in h&uuml;k&uuml;m konumundadır. Onların felsefesi insanlar i&ccedil;in a&ccedil;ık değildir.[14] Ama bu konu aklın hi&ccedil;bir yerde aydınlatıcı olamayacağına delil olamaz.[15]<br />\r\n	&nbsp;&nbsp;&nbsp; Taklit akıllıca bir y&ouml;ntem, ukelanın siresinden alınmış ve m&uuml;tehassıs olmayan kimselerin m&uuml;tehassıs olan kimselere m&uuml;racaat etmek anlamındadır. Bu y&ouml;ntem ukelanın y&ouml;ntemiyle uyum i&ccedil;indedir. Eğer &acirc;lim olmayan bir kimsenin &acirc;lim olan bir kimseye m&uuml;racaat etsin şeklindeki asıl nefiy edilirse şu anlam tahakkuk bulacaktır ki t&uuml;m insanlar &ldquo;usul-i ameliye&rsquo;ye&rdquo; m&uuml;racaat ederek kedi şer&rsquo;i ihtiya&ccedil;larını gidermeye &ccedil;alışmaları gerekmektedir. Bu hi&ccedil;bir zaman tahakkuk bulmuş bir şey değildir ve normal şartlarda da tahakkuk bulması imk&acirc;nsızdır.<br />\r\n	&nbsp;&nbsp;&nbsp; Ahbarilerin icma hakkındaki g&ouml;r&uuml;ş ve anlayışları doğru ve kabul g&ouml;r&uuml;lmektedir. M&uuml;&ccedil;tehitlerde ona muhalif değildirler. Hakikatte onlar icam&rsquo;ı masumların s&ouml;zlerinin eninde karar alacak şekilde h&uuml;ccet kabul etmezler. Bilakis onlar imamın kendiside icma&rsquo;ın i&ccedil;inde olduğu veya &acirc;limlerin s&ouml;zleri masumların s&ouml;z&uuml;nden alındığı noktasında h&uuml;ccet saymışlardır.[16]<br />\r\n	&nbsp;&nbsp;&nbsp; Rivayetler (veya k&uuml;t&uuml;bi arba&rsquo;a&rsquo;[17]daki rivayetlerin) kesin masumdan gelmiştir şeklindeki iddia doğru değildir.&nbsp; Bu s&ouml;z makul değildir ve ispatlanması da imk&acirc;nsızdır. Hadisler bağlamında yapılan d&ouml;rtl&uuml; taksimi (sahih, m&uuml;vesak, hasan ve zayıf) muteber ve muteber olmayan hadisler şeklinde iki kısma indirgeyebiliyoruz. Ama muteber olmayan hadisler k&uuml;t&uuml;bi arba&rsquo;ada da bulunuyor. Diğer taraftan tarih şuna şahitlik ediyor ki, zalim h&acirc;kimler tarafından Şia&rsquo;nın bir&ccedil;ok rivayetleri yok ettiklerinin yanı sıra elimizde bulunan bir&ccedil;ok rivayetler de aynı h&acirc;kimler tarafından ecir alınan kimseler tarafından uydurulmuş ve dolayısıyla muteber derecesinden d&uuml;şm&uuml;şlerdir.<br />\r\n	&nbsp;&nbsp;&nbsp; B&uuml;t&uuml;n bireylerin vasıtasız bir şekilde imamlara taklit etmeleri imk&acirc;nsızdır. Zira gerekli &ouml;nc&uuml;l ve mukaddimeler mevcut değildir. Vasıtayla yapılan taklitte cahilin &acirc;lime m&uuml;racaat etmesi anlamındadır ki ink&acirc;r edilemez.</p>\r\n\r\n<p>\r\n	Bu makalenin sonunda şunu s&ouml;ylemek gerekir: Ahbaricilik okulu her ne kadar gelişen ve ilerleyen bir hareket değil ve biz onu şer&rsquo;i h&uuml;k&uuml;mleri istinbat etmek i&ccedil;in sahih bir mektep olarak kabul etmiyor isek de ama onun Şia camiasında etkili olmadığını da s&ouml;yleyemeyiz. Bu anlayış yaklaşık iki asır kendi &ccedil;alışmalarını devam ettirdi ve bazı menfi ve m&uuml;spet etkilerini kendinden sonra Şia camiasına miras bıraktı.</p>\r\n\r\n<p>\r\n	Radikal &ccedil;ıkışları, tek y&ouml;nl&uuml; hareket etmeleri, kuran bağlamında tedebb&uuml;r&uuml;n bırakılması (mehc&uuml;r kalması), fikirsel donukluk, yenilicilikten sakınma ve yeniliciliğe karşı gelme, tedebb&uuml;r, tefekk&uuml;r ve i&ccedil;tihada karşı duyarsız kalma gibi şeyler ahbariciliğin geride bıraktığı menfi kalıntılarıdır. Diğer taraftan nakli &ouml;ğretilere y&ouml;nelmek, bilgi edinme kaynağı unvanıyla olağan &uuml;st&uuml; bir şekilde hadise y&ouml;nelmeleri, &ccedil;ok geniş &ccedil;apta hadise bakmaları, hadis metinlerinde tedebb&uuml;r ve tefekk&uuml;r etme, Şii muhaddislerden yeni bir nesil yetiştirmek ve buna benzer şeylerde bu grubun Şia camiasına yapmış olduğu hizmetlerin bir kısımdır. Bu hizmet tek başına dini emirlerine cevap verecek konumda olmasa bile Şia camiasında kendilerinden sonra bırakmış oldukları bir mirastır.</p>\r\n\r\n<p>\r\n	&nbsp;--------------------</p>\r\n\r\n<p>\r\n	[1] MECLİSİ, Muhammed Taki, &ldquo;Levami&rsquo;u Sahikarani&rdquo;, Kum: m&uuml;esesei ismailiyan littab&rsquo;ı, 1414, h. k. c. 1, s. 16.</p>\r\n\r\n<p>\r\n	[2] BURUCERDİ, Muhammed H&uuml;seyin,&rdquo;Haşiye Ber Kifayet&uuml;&rsquo;l-Usul&rdquo;, Kum: Neşri Ansariyan, 1412, kameri, c. 1 s. 36.</p>\r\n\r\n<p>\r\n	[3] İSTERABADİ, Muhammed Emin, &ldquo;el-Fevaidu&rsquo;l-Medeniye&rdquo;, Kum: Camiat-u Muderrisin, 1426, h. kameri, s. 104.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	[4]&ldquo;el-Fevaidu&rsquo;l-Medeniye&rdquo;, s. 471, İSTERABADİ bu konuda imamların kıyası reddeden s&ouml;zlerine dayanıyor ve şunu ispatlamaya &ccedil;alışıyor ki akıl şer&rsquo;i h&uuml;k&uuml;mlerin sınırları i&ccedil;ine girme hakkına sahip değil ve akıl bu bağlamda nur sa&ccedil;amaz. İsterabadi nihayet olarak aklın t&uuml;m şer&rsquo;i alanlarına dehalet etmesini nefiy ediyor.&nbsp; &ldquo;el-Fevaidu&rsquo;l-Medeniye&rdquo;, Kum: Camiat-u Muderrisin, 1426, h. kameri, s. 77.</p>\r\n\r\n<p>\r\n	[5] &ldquo;el-Fevaidu&rsquo;l-Medeniye&rdquo;, Kum: Camiat-u Muderrisin, 1426, h. kameri, s. 57.</p>\r\n\r\n<p>\r\n	[6] A.g.e. s. 30. İsterabadinin Allame Hilli&rsquo;ye karşı takındığı tavır &ccedil;ok serttir.</p>\r\n\r\n<p>\r\n	[7] A.g.e. s. 78.</p>\r\n\r\n<p>\r\n	[8] HUR AMULİ, &ldquo;Vesauluş&rsquo;Şia&rdquo;, Kum: M&uuml;esset&uuml;l Alulbeyt, 1409, kameri, c. 27, s. 131-132.</p>\r\n\r\n<p>\r\n	[9] Feyzi Kaşani bu iki niteliği usulu&rsquo;l-fıkıh m&uuml;&ccedil;tehitlerini k&uuml;&ccedil;&uuml;msemek i&ccedil;in kullanmıştır. Bkz: Mollah Muhsin Feyzi Kaşani, &ldquo;el-Vafi&rdquo;, Isfehan: der mukadime&rsquo;i Kitaphanei Emirul M&uuml;minin, 1370,&nbsp; c. 1.</p>\r\n\r\n<p>\r\n	[10] Ali İmran 138.</p>\r\n\r\n<p>\r\n	[11] Nehl, 89.</p>\r\n\r\n<p>\r\n	[12] Muhammed 24.</p>\r\n\r\n<p>\r\n	[13] K&Uuml;LEYNİ, &ldquo;el-Kafi&rdquo;, Tahran: Daru&rsquo;l-k&uuml;t&uuml;b&uuml;l islamiye, 1365, şemsi, c. 1, s. 69. (bab: el-ahzu biss&uuml;neti ve şevahidi&rsquo;l-kitap).</p>\r\n\r\n<p>\r\n	[14] Fıkıhsal kıyas ile mantıksal kıyas birbirinden farklıdır. Fıkıhsal kısyas mantıktaki &ldquo;temsil&rdquo;in aynısıdır ki şu anlamdadır: sadece iki şey arasında var olan benzerlikten yola &ccedil;ıkarak birisinin h&uuml;km&uuml;n&uuml; diğerine sirayet ettirmektir. Rivayetlerde ebu Hanife&rsquo;den nakledilen kıyas bu t&uuml;rden olan kıyastır. Bu y&ouml;ntemin mantıksal kıyastan farklılığı &ccedil;ok a&ccedil;ıktır. Yine ebu Hanifenin kıyasından farklı olan kıyal kıyası evleviyettir. Yani eğer kuranı kerimde ana ve babaya karşı ihtiram noktasında &ldquo;onları of bile demeyiniz&rdquo;, diyor ise bundan; &ldquo;ihanet i&ccedil;eren her ne amel olursa olsun veya onların d&ouml;v&uuml;lmesinin de haram olduğu&rdquo; h&uuml;km&uuml;n&uuml; &ccedil;ıkarabiliriz. Bu bağlamdaki kıyas hakkında masumlardan hi&ccedil;bir nehiy varit olmamıştır.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	[15] Evleviye kıyası gibi.</p>\r\n\r\n<p>\r\n	[16] İşte bu, fıkıhta &ldquo;icmai duhuli&rdquo; şeklinde tabir edilen şeyin aynısıdır.</p>\r\n\r\n<p>\r\n	[17] B&uuml;t&uuml;n rivayetlerin senidi kesin midir yoksa d&ouml;rt asıl kitaptaki rivayetlerin senedi kesin midir noktasında ahbariciler arasında ihtilaf vardır.</p>\r\n','Ahbariciliğin mebnasını iki kısma ayırabiliriz: Birincisi epistemolojiktir. Diğeri dini &ouml;ğretileri elde etmek i&ccedil;in takip edilen y&ouml;ntem problemidir. Epistemolojik bağlamda ahbariler dini &ouml;ğretileri elde etmek i&ccedil;in kabul g&ouml;rd&uuml;kleri tek bilgi kaynağı rivayetlerdir. Ahbariler &ldquo;k&uuml;t&uuml;bi arb&rsquo;ada&rdquo;; d&ouml;rt kitapta (Şianın rivayetler bazında kabul g&ouml;rd&uuml;kleri d&ouml;rt kaynak kitap) zikredilen t&uuml;m rivayetler masumlardan sudur oldukları kesindir iddiasında bulunur ve i&ccedil;tihat ve taklit etmenin kesinlikle caiz olmadığını savunur.\r\n\r\n	\r\n		Ahbarilerden sorulan soru şu: Şia&rsquo;nın rivayetlerini aradan g&ouml;t&uuml;r&uuml;p yok etmek ve başka rivayetleri uydurmak asıl g&ouml;revlerinden biri olan zalim padişahların var olmasıyla t&uuml;m rivayetlerin sahih ve suduru (masumdan geldiği) kesin olduğunu s&ouml;ylemek m&uuml;mk&uuml;n olabilir mi?&nbsp; Bu sorunun cevabı menfi olduğu kesindir. Dolayısıyla muteber olan rivayetleri muteber olmayan rivayetlerden ayırt edebilmek i&ccedil;in bir y&ouml;ntemin olması kesinlikle gerekmektedir.\r\n\r\n	\r\n		Diğer taraftan kur&rsquo;an&rsquo;ı kerim M&uuml;sl&uuml;manların yazılmış olan asıl ve suduru kesin olan tek kaynaktır ki kaynak olan bu kitap b&uuml;t&uuml;n M&uuml;sl&uuml;man fırkalar tarafından kabul g&ouml;r&uuml;lm&uuml;şt&uuml;r. Ama ahbariler kur&rsquo;an hakkında sadece masumlar tarafından anlaşılıyor diyorlar. Oysa ki biliyoruz ki kur&rsquo;an&rsquo;ın umum tarafından anlaşılacağı anlayışını ink&acirc;r etmek suduru kesin olan en b&uuml;y&uuml;k kaynağı aradan &ccedil;ıkarmak demek anlamındadır.\r\n\r\n	\r\n		İ&ccedil;tihat ve taklit noktasında şunu demek gerekir: Taklit aklani bir y&ouml;ntemdir ve ukela dediğimiz kimselerin siresinden alınmıştır. Zira taklit m&uuml;tehassıs olmayan kimselerin m&uuml;tehassıs olan kimselere m&uuml;racaat etmek anlamındadır. Furui h&uuml;k&uuml;mleri asıl kaynaklardan istinbat ve istihra&ccedil; etmek i&ccedil;in bazı mukaddimeler gerekiyor. Bu mukaddimelerin hazırlanması kendi başına b&uuml;t&uuml;n insanlar i&ccedil;in &ccedil;etin ve zor belki muhaldır diyebileceğimiz bir şeydirler.','&nbsp;Hicretin on birinci asrın ilk başları Ahbariler unvanını alan ve bu unvan niteliğini taşıyan bir grubun &ccedil;alışmasıyla tanışıyor. Masumların (a.s.) rivayetlerine geniş bir &ccedil;apta y&ouml;nelmeleri, kur&rsquo;an ve akıl gibi diğer bilgi edinme kaynaklarından uzak durmaları ahbari olarak isimlendirilmesine neden olan asıl unsurdur.\r\n\r\n\r\n	Bu grubun başını &ccedil;eken kişi Muhammed Emin İSTERABADİ&rsquo;dir (vefat: 1033 h.) ki &ldquo;el-Fevaidu&rsquo;l Medeniye&rdquo; adlı yapıtını yazarak bu harekete başladı. Bu hareket daha sonra Safavi d&ouml;neminde v&uuml;cuda gelmiş olan olumlu ortamdan yararlandı ve ahbarilerin ilk nesillerinin saldırganlıklarından istifade ederek ilmi havzalarda da etkinliğini g&ouml;sterdi ve Şia&rsquo;nın i&ccedil;tihat anlayışını bir m&uuml;ddette olsa tesir altında bırakabildi. Ahbariliğin daha sonraki nesilleri kendi aşırılıklarını gidererek daha mutedil bir anlayışa yakınlaştırdılar. Nihayet on ikinci asrın sonunda i&ccedil;tihat anlayışını savunan tefekk&uuml;r ahbari anlayışını savunan tefekk&uuml;re galip geldi ve b&ouml;ylece ahbaricilik d&uuml;ş&uuml;nce Şia&rsquo;nın ilmi sahnesinden uzaklaştırıldı. Merhum Vahidi Behbehani (vefatı 1205 h.) ahbari anlayışına sahip olan grupla m&uuml;cadele eden m&uuml;&ccedil;tehitlerin başında geliyor. İ&ccedil;tihad-i tefekk&uuml;r &ldquo;el-cevahir&rdquo; adlı kitabın sahibinin ortaya &ccedil;ıkmasıyla daha fazla g&uuml;&ccedil; kazandı ve Şeyh Murtaza Ensari (vefatı: 1281 h.) ile en &uuml;st zirvesine ulaştı.\r\n\r\n\r\n	Ahbariciliğin v&uuml;cuda gelmesi, gelişmesi ve hadissel bir mektep unvanıyla ortaya &ccedil;ıkması Mirza Muhammed Emin İsterabadi&rsquo;nin sahip olmuş olduğu fikrin mahsul&uuml; ve &uuml;r&uuml;n&uuml;d&uuml;r. Emin İsterabadinin &ouml;nl&uuml; ustadlarından olup o d&ouml;nemin rical ilminde &ouml;nl&uuml; ve tanınmış şahsiyetlerden olan Mirza Muhammed İsterabadinin (vefatı: 1028 h.) onun &uuml;zerinde bıraktığı derin tesiri ve etkisi olmuştur. Mirza Muhammed hadise itimat etme konusunda İmamiyenin eski &acirc;limlerinin y&ouml;ntemini ihya etmesini tavsiye etmişti.\r\n\r\n\r\n	İsterabadi şu anlayıştadır ki ahbaricilik imamiyenin eski y&ouml;ntemidir. Şia &acirc;limlerinden bir grup bu y&ouml;ntemi kabul g&ouml;rm&uuml;şt&uuml;r. Allame Muhammed Bakır Meclisinin (birinci Meclisi) s&ouml;zlerinden bu istifade ediliyor.[1]&nbsp;&nbsp;&nbsp; Allameden sonraki senelerde bazı b&uuml;y&uuml;k &acirc;limler bu y&ouml;nteme temay&uuml;l etmişlerdir. Molla Muhsin-i Feyzi Kaşani (vefatı: 1091 h.), Şeyh Hur Amuli (vefat: 1112 h.), Seyit Haşım Bahrani (vefat: 1186 h.), Seyit Nimetullah Cezayiri (vefatı: 1112 h.) ve Şeyh Yusuf Bahrani bu c&uuml;mledendirler.\r\n\r\n\r\n	Ahbaricilik anlayışı donukluk niteliğe sahip ve zamanın ihtiya&ccedil;larına cevap verme &ouml;zelliğini taşımadığından dolayı devam edemedi. Buna binaendir ki usuli anlayış karşısında mukavemet edemedi.\r\n\r\n\r\n	B&uuml;y&uuml;k ihtimalle ahbariciliğe neden olan temel unsur sekizinci ve onuncu asırları arasında nakle y&ouml;nelik olan &ouml;nemin azalması ve ifrati akılcılığa olan ilginin fazlalaşmasıdır. İşte akla olan bu ifratı y&ouml;neliş bu bağlamda aşırı ahbariciliğin meydana gelmesine neden olmuştur. Zira her aşırıcılık tafriti akabesinde getiriyor.[2]\r\n\r\n\r\n	Bu anlayışı eleştirebilmek i&ccedil;in ilkin bu d&uuml;ş&uuml;ncenin bazı nitelikleriyle aşna olmamız gerekmektedir: Ahbarilerin asıl d&uuml;ş&uuml;nce ve ide&rsquo;leri şudur: Salah ve falaha ulaşmanın tek yolu masumların rivayetlerine sarılmak ve diğer bilgi kaynaklardan uzak durmaktır. Onlar m&uuml;ştehitlerin tersine icma&rsquo;ı, akıl ve masumların (a.s.) tefsiri olmaksızın kurana isnat etmek ve onları delil g&ouml;stermeye layık bilmiyorlar.[3]\r\n\r\n\r\n	Ahbaricilik anlayışının bazı &ouml;zellikleri ş&ouml;yledir:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Kuran-ı kerim ayetlerinin &ccedil;oğu insanlar i&ccedil;in anlaşılır değildir. Sadece imamlar b&uuml;t&uuml;n ayetlerin maksadını anlama g&uuml;c&uuml;ne sahiptirler. Buna binaen Allahın muradını ve h&uuml;km&uuml;n&uuml; &ccedil;ıkarmak i&ccedil;in kuranın ayetlerine isnat etmek doğru değildir. Bu anlayış daha sonraki d&ouml;nemlerde mutedil ahbariler tarafından kabul g&ouml;r&uuml;lmedi.\r\n	&nbsp;&nbsp;&nbsp; Teorik ve pratik bağlamda insanların ihtiya&ccedil; duydukları b&uuml;t&uuml;n şeyler ehlibeytten bize miras kalan hadislerde mevcuttur.\r\n	&nbsp;&nbsp;&nbsp; İnsanın aklı ve derki şer&rsquo;i h&uuml;k&uuml;m ve g&ouml;r&uuml;şlerini anlama kabiliyetine sahip değildir.[4]\r\n	&nbsp;&nbsp;&nbsp; İcma, şer&rsquo;i bir delil olarak ehlis&uuml;nnetten alınmıştır. Oysaki icma&rsquo;ı şer&rsquo;i h&uuml;k&uuml;mlerin delili olarak kabul etmek doğru değildir. B&uuml;t&uuml;n fakihler bir meselenin h&uuml;km&uuml;nde ittifak etseler bile onların bu ittifak ettikleri g&ouml;r&uuml;ş h&uuml;ccet olamaz. Zira onlardan hi&ccedil;birisi masum değildir. Dolayısıyla icma&rsquo;ın var olup olmaması hi&ccedil;bir şeyi değiştirmez.[5]\r\n	&nbsp;&nbsp;&nbsp; &ldquo;K&uuml;t&uuml;b-i arba&rsquo;a&rdquo;de nakledilmiş rivayetler masumlardan geldiği kesin (katiyussdur)dır. Dolayısıyla hadisleri; sahih, m&uuml;vassak (g&ouml;venilir), hasan ve zayıf olmak &uuml;zere d&ouml;rt kategoride değerlendirme anlayışı doğru değildir. Bu kısımlandırma asıl itibarıyla Allame Hilli d&ouml;neminden reva&ccedil; bulmuş ve bir değeri yoktur.[6]\r\n	&nbsp;&nbsp;&nbsp; İ&ccedil;tihat ve taklit bid&rsquo;at ve doğru değildir. Zira bu t&uuml;r i&ccedil;tihat ve taklit masumlar d&ouml;neminde yok idi. Ehlis&uuml;nnet kanalıyla Şia camiasına intikal etmiş bir durumdur. İmamların ashapları da i&ccedil;tihat y&ouml;nteminden habersiz idiler. Onların ilmi kaynakları sadece masumların rivayetleriydi. Onlar rivayetler esasınca amel ederlerdi. İmamlar hi&ccedil;bir zaman onları i&ccedil;tihat etmeye davet etmemişler ve rivayetlere amel etme konusunda da onları alı koymamışlardır. Belki onları kıyas ve istihsan yapmaktan alı koymuşlardır. Bu y&ouml;ntem eski ve kadim &acirc;limlerin y&ouml;ntemiydi aynı zamanda. İ&ccedil;tihat ve usuli konular ibni Ebi Ukeyl ve ibni C&uuml;neyd d&ouml;neminden Şia &acirc;limleri i&ccedil;inde yayılmaya başladı[7]. Buna binaen i&ccedil;tihat ve istinbat denen şey haramdır ve avam olan kimselerin m&uuml;&ccedil;tehitlere taklit etmeleri caiz değildir.\r\n\r\n\r\n	Bu tarzdaki d&uuml;ş&uuml;nceye dikkatle &ldquo;Vesail&uuml;&rsquo;ş-Şia&rdquo;, sahibi Şeyh hur Amuli, &ldquo;ama fakihlerden her kim nefsini korur, dinini muhafaza, hava ve heveslerine muhalefet eder ve mevlasının emirlerine muti olursa avam ona m&uuml;racaat etsin&rdquo; şeklindeki rivayetin zeylinde ş&ouml;yle diyor: Bu hadisteki saf taklitten maksat fakihin g&ouml;r&uuml;ş&uuml;ne, i&ccedil;tihadına ve g&ouml;r&uuml;ş&uuml;ne m&uuml;racaat etmek değildir. Belki sadece onun rivayetini kabul etsin anlamındadır&rdquo;.[8]\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; B&uuml;t&uuml;n Şialar imamlara (a.s.) mukallittirler. Bu nedenle halkın m&uuml;&ccedil;tehit ve mukallit seviyesinde alimlerle irtibat kurmaları doğru değildir.\r\n	&nbsp;&nbsp;&nbsp; Bir &ouml;nceki niteliğin neticesi şudur ki &ouml;l&uuml;ye taklit etmek caizdir.\r\n	&nbsp;&nbsp;&nbsp; Aklin, ameli usulleri kesin h&uuml;ccet olamaz. Zira akıl şer&rsquo;in dakik konularına girme liyakatine sahip değildir.\r\n	&nbsp;&nbsp;&nbsp; Zira &ldquo;akli beraat&rdquo; kabul g&ouml;r&uuml;lmez. Bu nedenle nerede bir şeyin caiz olup olmadığında şek edildiği takdirde ona karşı ihtiyatlı olmak gerekir.\r\n	&nbsp;&nbsp;&nbsp; Usulu&rsquo;l-fikh&rsquo;ın şekillenmesi masumların bilgi kaynaklarından uzak kalmış ehlis&uuml;nnet eliyle yapılmıştır. Bu y&ouml;ntem masumlar nezdinde kabul g&ouml;r&uuml;lmemiştir. Usuldaki &ldquo;kıyas&rdquo; gibi bazı konulara a&ccedil;ık bir şekilde karşı koymuşlardır. Bu nedenle &ldquo;usulu&rsquo;l-fıkh&rdquo;a istinat etmek fasit ve &ccedil;&uuml;r&uuml;m&uuml;ş usullere isnat etmek anlamındadır.[9] Bir miktar da olsa bizi ahbaricilik anlayışıyla aşına eden bu mukaddimelerdeki a&ccedil;ıklamayı dikkate alarak ahbaricilik anlayışının ilkelerini iki kısma ayırt etmek m&uuml;mk&uuml;nd&uuml;r:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Bilgi edinme bazındaki ilkeler:\r\n	&nbsp;&nbsp;&nbsp; Dini &ouml;ğretileri &ouml;ğrenme bazındaki y&ouml;ntem:\r\n\r\n\r\n	Bilgi edinme konusunda onlar sadece masumlardan nakledilen s&uuml;nneti bilgi kaynağı olarak kabul ederler. Kur&rsquo;an&rsquo;ı, aklı ve icmaı bilgi kaynağı olarak kabul etmiyorlar. Y&ouml;ntem alanında da i&ccedil;tihat şeklindeki y&ouml;ntemi eleştiriyorlar. İ&ccedil;tihadı, taklidi ve usul ilminden yararlanmayı ve &ldquo;usul-i ameliyeden&rdquo; faydalanmayı reddediyorlar.\r\n\r\n\r\n	Şimdi hulasa bir şekilde onların kabul g&ouml;rd&uuml;kleri en &ouml;nemli ilkelerden bir kısmını inceleyip eleştireceğiz. Bu eleştiri ahbariciliğin kabul g&ouml;d&uuml;ğ&uuml; diğer &ouml;nc&uuml;llerini eleştirme konusunda yardımcı olur.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Dini &ouml;ğretilerini &ouml;ğrenmek i&ccedil;in en &ouml;nemli olan kaynak kur&rsquo;an&rsquo;ı devre dışı bırakmak ahbaricilik y&ouml;nteminde şekillenen en b&uuml;y&uuml;k tehlikedir. Kuran M&uuml;sl&uuml;manların yazılmış en asıl ve Allah resul&uuml;nden kesin bir şekilde sudur ve t&uuml;m M&uuml;sl&uuml;manlar tarafından kabul g&ouml;r&uuml;len tek kaynaktır. Kuranı kerimin kendisi kendini bir hidayet kitabı olarak tanımlıyor. Ayetleri &ldquo;beyan&rdquo; ve &ldquo;m&uuml;bin&rdquo; şeklinde saymıştır: &ldquo;Bu (Kur&rsquo;an), insanlar i&ccedil;in bir a&ccedil;ıklama, Allah&rsquo;a karşı gelmekten sakınanlar i&ccedil;in bir hidayet ve bir &ouml;ğ&uuml;tt&uuml;r&rdquo;.[10] &ldquo;Biz sana bu kitabı (kuranı kerimi) indirdik ki her şeyin hakikatini aydınlatsın ve M&uuml;sl&uuml;manlar i&ccedil;in hidayet, rahmet ve m&uuml;jde (kaynağı) olsun&rdquo;.[11] &Ccedil;ok daha &ouml;nemli nokta şudur ki kur&rsquo;an insanları kur&rsquo;an&rsquo;ın ayetlerinde tefekk&uuml;r ve tedebb&uuml;r etmeye davet ediyor: &ldquo;acaba (m&uuml;nafıklar) kuranı tedebb&uuml;r etmiyorlar mı? Yoksa kalplerin &uuml;zerinde kilitler mi var?&rdquo;.[12] Hatta kur&rsquo;an&rsquo;ı kerim insanları m&uuml;barezeye (tahaddiye) davet ediyor. Tahaddi ve m&uuml;barezeye davet etmek karanın anlaşılması ve diğer metinlerle mukayese edilmesi m&uuml;mk&uuml;n ve kolay olduğu surette anlamlı olabilir. Diğer taraftan hadislerin kur&rsquo;an&rsquo;a sunulmasını ve hadis metinlerini kuran metni, ruhu ve ayetleriyle tartılmasını isteyen bir&ccedil;ok rivayette kuranın anlaşılır ve anlaşılması m&uuml;mk&uuml;n olan bir kitap olduğuna delalet eden bir diğer delildir.[13] Zira eğer kuranın anlaşılması m&uuml;mk&uuml;n olmamış olsaydı hadislerin kurana sunulması anlamsız ve faydasız olacaktır.\r\n	&nbsp;&nbsp;&nbsp; Akıl bilgi edinme kaynağı veya ayet ve rivayetlerin maksadını anlama yoldur. Ahbariler kıyası nefiy eden rivayetlere dayanarak t&uuml;m alanlardan (şeri ve gayri şer&rsquo;i olan t&uuml;m itibaratları) ve ne unvanla olursa olsun (bilgi edinme kaynağı veya bilgi edinme y&ouml;ntemi) aklı etkisiz hale getirmeye &ccedil;alıştıkları anlaşılıyor. Oysaki evvela: bu bağlamdaki rivayetler doğru olmayan bir y&ouml;ntemle şer&rsquo;i h&uuml;k&uuml;mler bağlamında akıldan yararlanmayı nefiy ediyor hedefini g&uuml;d&uuml;yorlar. Saniyen: şer&rsquo;i h&uuml;k&uuml;mler şari (h&uuml;k&uuml;m koyan Allah) tarafından ca&rsquo;l edildiği (itibar) i&ccedil;in h&uuml;k&uuml;m konumundadır. Onların felsefesi insanlar i&ccedil;in a&ccedil;ık değildir.[14] Ama bu konu aklın hi&ccedil;bir yerde aydınlatıcı olamayacağına delil olamaz.[15]\r\n	&nbsp;&nbsp;&nbsp; Taklit akıllıca bir y&ouml;ntem, ukelanın siresinden alınmış ve m&uuml;tehassıs olmayan kimselerin m&uuml;tehassıs olan kimselere m&uuml;racaat etmek anlamındadır. Bu y&ouml;ntem ukelanın y&ouml;ntemiyle uyum i&ccedil;indedir. Eğer &acirc;lim olmayan bir kimsenin &acirc;lim olan bir kimseye m&uuml;racaat etsin şeklindeki asıl nefiy edilirse şu anlam tahakkuk bulacaktır ki t&uuml;m insanlar &ldquo;usul-i ameliye&rsquo;ye&rdquo; m&uuml;racaat ederek kedi şer&rsquo;i ihtiya&ccedil;larını gidermeye &ccedil;alışmaları gerekmektedir. Bu hi&ccedil;bir zaman tahakkuk bulmuş bir şey değildir ve normal şartlarda da tahakkuk bulması imk&acirc;nsızdır.\r\n	&nbsp;&nbsp;&nbsp; Ahbarilerin icma hakkındaki g&ouml;r&uuml;ş ve anlayışları doğru ve kabul g&ouml;r&uuml;lmektedir. M&uuml;&ccedil;tehitlerde ona muhalif değildirler. Hakikatte onlar icam&rsquo;ı masumların s&ouml;zlerinin eninde karar alacak şekilde h&uuml;ccet kabul etmezler. Bilakis onlar imamın kendiside icma&rsquo;ın i&ccedil;inde olduğu veya &acirc;limlerin s&ouml;zleri masumların s&ouml;z&uuml;nden alındığı noktasında h&uuml;ccet saymışlardır.[16]\r\n	&nbsp;&nbsp;&nbsp; Rivayetler (veya k&uuml;t&uuml;bi arba&rsquo;a&rsquo;[17]daki rivayetlerin) kesin masumdan gelmiştir şeklindeki iddia doğru değildir.&nbsp; Bu s&ouml;z makul değildir ve ispatlanması da imk&acirc;nsızdır. Hadisler bağlamında yapılan d&ouml;rtl&uuml; taksimi (sahih, m&uuml;vesak, hasan ve zayıf) muteber ve muteber olmayan hadisler şeklinde iki kısma indirgeyebiliyoruz. Ama muteber olmayan hadisler k&uuml;t&uuml;bi arba&rsquo;ada da bulunuyor. Diğer taraftan tarih şuna şahitlik ediyor ki, zalim h&acirc;kimler tarafından Şia&rsquo;nın bir&ccedil;ok rivayetleri yok ettiklerinin yanı sıra elimizde bulunan bir&ccedil;ok rivayetler de aynı h&acirc;kimler tarafından ecir alınan kimseler tarafından uydurulmuş ve dolayısıyla muteber derecesinden d&uuml;şm&uuml;şlerdir.\r\n	&nbsp;&nbsp;&nbsp; B&uuml;t&uuml;n bireylerin vasıtasız bir şekilde imamlara taklit etmeleri imk&acirc;nsızdır. Zira gerekli &ouml;nc&uuml;l ve mukaddimeler mevcut değildir. Vasıtayla yapılan taklitte cahilin &acirc;lime m&uuml;racaat etmesi anlamındadır ki ink&acirc;r edilemez.\r\n\r\n\r\n	Bu makalenin sonunda şunu s&ouml;ylemek gerekir: Ahbaricilik okulu her ne kadar gelişen ve ilerleyen bir hareket değil ve biz onu şer&rsquo;i h&uuml;k&uuml;mleri istinbat etmek i&ccedil;in sahih bir mektep olarak kabul etmiyor isek de ama onun Şia camiasında etkili olmadığını da s&ouml;yleyemeyiz. Bu anlayış yaklaşık iki asır kendi &ccedil;alışmalarını devam ettirdi ve bazı menfi ve m&uuml;spet etkilerini kendinden sonra Şia camiasına miras bıraktı.\r\n\r\n\r\n	Radikal &ccedil;ıkışları, tek y&ouml;nl&uuml; hareket etmeleri, kuran bağlamında tedebb&uuml;r&uuml;n bırakılması (mehc&uuml;r kalması), fikirsel donukluk, yenilicilikten sakınma ve yeniliciliğe karşı gelme, tedebb&uuml;r, tefekk&uuml;r ve i&ccedil;tihada karşı duyarsız kalma gibi şeyler ahbariciliğin geride bıraktığı menfi kalıntılarıdır. Diğer taraftan nakli &ouml;ğretilere y&ouml;nelmek, bilgi edinme kaynağı unvanıyla olağan &uuml;st&uuml; bir şekilde hadise y&ouml;nelmeleri, &ccedil;ok geniş &ccedil;apta hadise bakmaları, hadis metinlerinde tedebb&uuml;r ve tefekk&uuml;r etme, Şii muhaddislerden yeni bir nesil yetiştirmek ve buna benzer şeylerde bu grubun Şia camiasına yapmış olduğu hizmetlerin bir kısımdır. Bu hizmet tek başına dini emirlerine cevap verecek konumda olmasa bile Şia camiasında kendilerinden sonra bırakmış oldukları bir mirastır.\r\n\r\n\r\n	&nbsp;--------------------\r\n\r\n\r\n	[1] MECLİSİ, Muhammed Taki, &ldquo;Levami&rsquo;u Sahikarani&rdquo;, Kum: m&uuml;esesei ismailiyan littab&rsquo;ı, 1414, h. k. c. 1, s. 16.\r\n\r\n\r\n	[2] BURUCERDİ, Muhammed H&uuml;seyin,&rdquo;Haşiye Ber Kifayet&uuml;&rsquo;l-Usul&rdquo;, Kum: Neşri Ansariyan, 1412, kameri, c. 1 s. 36.\r\n\r\n\r\n	[3] İSTERABADİ, Muhammed Emin, &ldquo;el-Fevaidu&rsquo;l-Medeniye&rdquo;, Kum: Camiat-u Muderrisin, 1426, h. kameri, s. 104.&nbsp; &nbsp;\r\n\r\n\r\n	[4]&ldquo;el-Fevaidu&rsquo;l-Medeniye&rdquo;, s. 471, İSTERABADİ bu konuda imamların kıyası reddeden s&ouml;zlerine dayanıyor ve şunu ispatlamaya &ccedil;alışıyor ki akıl şer&rsquo;i h&uuml;k&uuml;mlerin sınırları i&ccedil;ine girme hakkına sahip değil ve akıl bu bağlamda nur sa&ccedil;amaz. İsterabadi nihayet olarak aklın t&uuml;m şer&rsquo;i alanlarına dehalet etmesini nefiy ediyor.&nbsp; &ldquo;el-Fevaidu&rsquo;l-Medeniye&rdquo;, Kum: Camiat-u Muderrisin, 1426, h. kameri, s. 77.\r\n\r\n\r\n	[5] &ldquo;el-Fevaidu&rsquo;l-Medeniye&rdquo;, Kum: Camiat-u Muderrisin, 1426, h. kameri, s. 57.\r\n\r\n\r\n	[6] A.g.e. s. 30. İsterabadinin Allame Hilli&rsquo;ye karşı takındığı tavır &ccedil;ok serttir.\r\n\r\n\r\n	[7] A.g.e. s. 78.\r\n\r\n\r\n	[8] HUR AMULİ, &ldquo;Vesauluş&rsquo;Şia&rdquo;, Kum: M&uuml;esset&uuml;l Alulbeyt, 1409, kameri, c. 27, s. 131-132.\r\n\r\n\r\n	[9] Feyzi Kaşani bu iki niteliği usulu&rsquo;l-fıkıh m&uuml;&ccedil;tehitlerini k&uuml;&ccedil;&uuml;msemek i&ccedil;in kullanmıştır. Bkz: Mollah Muhsin Feyzi Kaşani, &ldquo;el-Vafi&rdquo;, Isfehan: der mukadime&rsquo;i Kitaphanei Emirul M&uuml;minin, 1370,&nbsp; c. 1.\r\n\r\n\r\n	[10] Ali İmran 138.\r\n\r\n\r\n	[11] Nehl, 89.\r\n\r\n\r\n	[12] Muhammed 24.\r\n\r\n\r\n	[13] K&Uuml;LEYNİ, &ldquo;el-Kafi&rdquo;, Tahran: Daru&rsquo;l-k&uuml;t&uuml;b&uuml;l islamiye, 1365, şemsi, c. 1, s. 69. (bab: el-ahzu biss&uuml;neti ve şevahidi&rsquo;l-kitap).\r\n\r\n\r\n	[14] Fıkıhsal kıyas ile mantıksal kıyas birbirinden farklıdır. Fıkıhsal kısyas mantıktaki &ldquo;temsil&rdquo;in aynısıdır ki şu anlamdadır: sadece iki şey arasında var olan benzerlikten yola &ccedil;ıkarak birisinin h&uuml;km&uuml;n&uuml; diğerine sirayet ettirmektir. Rivayetlerde ebu Hanife&rsquo;den nakledilen kıyas bu t&uuml;rden olan kıyastır. Bu y&ouml;ntemin mantıksal kıyastan farklılığı &ccedil;ok a&ccedil;ıktır. Yine ebu Hanifenin kıyasından farklı olan kıyal kıyası evleviyettir. Yani eğer kuranı kerimde ana ve babaya karşı ihtiram noktasında &ldquo;onları of bile demeyiniz&rdquo;, diyor ise bundan; &ldquo;ihanet i&ccedil;eren her ne amel olursa olsun veya onların d&ouml;v&uuml;lmesinin de haram olduğu&rdquo; h&uuml;km&uuml;n&uuml; &ccedil;ıkarabiliriz. Bu bağlamdaki kıyas hakkında masumlardan hi&ccedil;bir nehiy varit olmamıştır.&nbsp; &nbsp;\r\n\r\n\r\n	[15] Evleviye kıyası gibi.\r\n\r\n\r\n	[16] İşte bu, fıkıhta &ldquo;icmai duhuli&rdquo; şeklinde tabir edilen şeyin aynısıdır.\r\n\r\n\r\n	[17] B&uuml;t&uuml;n rivayetlerin senidi kesin midir yoksa d&ouml;rt asıl kitaptaki rivayetlerin senedi kesin midir noktasında ahbariciler arasında ihtilaf vardır.'),(142,'tr146','<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Her sağlıklı insanın, sağlığını korumak i&ccedil;in her g&uuml;n belirli bir s&uuml;re uyumaya ihtiyacı var. D&uuml;zenli ve sistemli bir hayat programı ile hem ihtiyacımız olan uyku ve dinlenmeyi hem de sabah namazından &ouml;nce gece namazı i&ccedil;in uyanmayı sağlaya biliriz. B&ouml;ylelikle rahatlıkla bu değerli amelin faziletine ulaşabiliriz.</p>\r\n\r\n<p>\r\n	Gece namazına kalkabilmenin en iyi yolu:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Akşam yemeğini erken yemek.<br />\r\n	&nbsp;&nbsp;&nbsp; &Ccedil;abuk hazım olan ve ağır olmayan yemekler yemek.<br />\r\n	&nbsp;&nbsp;&nbsp; Erken kalka bilmek i&ccedil;in gecenin ilk vakitlerinde uyumak.</p>\r\n\r\n<p>\r\n	Bunlara ek olarak, İmam Sadık(a.s)&rsquo;ın kehf suresinin son ayetinin tefsirinde ş&ouml;yle buyurduğu nakil edilmiştir: &lsquo;&lsquo;Kim kehf suresinin son ayetini uyumadan okursa uyanmak istediği saatte uykudan uyanır.&rsquo;&rsquo;[1]&nbsp; Yine İmam Sadık(a.s) dan ş&ouml;yle nakil edilmiştir: Her kim gecenin bir b&ouml;l&uuml;m&uuml;n&uuml; Allaha ibadet etmek i&ccedil;in ge&ccedil;irmek isterse yatağa uzandığında şu zikri s&ouml;ylesin:</p>\r\n\r\n<p>\r\n	بِسْمِ اللَّهِ اللَّهُمَّ لَا تُؤْمِنِّی مَکْرَکَ وَ لَا تُنْسِنِی ذِکْرَکَ وَ لَا تَجْعَلْنِی مِنَ الْغَافِلِینَ أَقُومُ سَاعَةَ کَذَا وَ کَذَا.&rdquo;</p>\r\n\r\n<p>\r\n	(Keza ve keza kelimelerinin yerine ise uyanmak istediği saati s&ouml;ylesin) bu takdirde Allah Te&acirc;l&acirc; bir meleği onu istediği saatte uyandırması i&ccedil;in tayin eder.[2]</p>\r\n\r\n<p>\r\n	Daha fazla bilgi i&ccedil;in gece namazının &ouml;nemi, faydaları ve kazasının h&uuml;km&uuml; adlı 2859 numaralı soruya başvurun.</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Kuleyni, seyit cevat, Mustafa, c.4, s.316, Tabersi, mecme&rsquo;ul- beyan fi tefsir&rsquo;ul -kuran, c.15, s.138.</p>\r\n\r\n<p>\r\n	.&quot;&nbsp; قُلْ إِنَّما أَنَا بَشَرٌ مِثْلُکُمْ یُوحى&rlm; إِلَیَّ أَنَّما إِلهُکُمْ إِلهٌ واحِدٌ فَمَنْ کانَ یَرْجُوا لِقاءَ رَبِّهِ فَلْیَعْمَلْ عَمَلاً صالِحاً وَ لا یُشْرِکْ بِعِبادَةِ رَبِّهِ أَحَداً.</p>\r\n\r\n<p>\r\n	[2] [2] Kuleyni, seyit cevat, Mustafa, c.4, s.316, h.18.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','','&nbsp;\r\n\r\n\r\n	Her sağlıklı insanın, sağlığını korumak i&ccedil;in her g&uuml;n belirli bir s&uuml;re uyumaya ihtiyacı var. D&uuml;zenli ve sistemli bir hayat programı ile hem ihtiyacımız olan uyku ve dinlenmeyi hem de sabah namazından &ouml;nce gece namazı i&ccedil;in uyanmayı sağlaya biliriz. B&ouml;ylelikle rahatlıkla bu değerli amelin faziletine ulaşabiliriz.\r\n\r\n\r\n	Gece namazına kalkabilmenin en iyi yolu:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Akşam yemeğini erken yemek.\r\n	&nbsp;&nbsp;&nbsp; &Ccedil;abuk hazım olan ve ağır olmayan yemekler yemek.\r\n	&nbsp;&nbsp;&nbsp; Erken kalka bilmek i&ccedil;in gecenin ilk vakitlerinde uyumak.\r\n\r\n\r\n	Bunlara ek olarak, İmam Sadık(a.s)&rsquo;ın kehf suresinin son ayetinin tefsirinde ş&ouml;yle buyurduğu nakil edilmiştir: &lsquo;&lsquo;Kim kehf suresinin son ayetini uyumadan okursa uyanmak istediği saatte uykudan uyanır.&rsquo;&rsquo;[1]&nbsp; Yine İmam Sadık(a.s) dan ş&ouml;yle nakil edilmiştir: Her kim gecenin bir b&ouml;l&uuml;m&uuml;n&uuml; Allaha ibadet etmek i&ccedil;in ge&ccedil;irmek isterse yatağa uzandığında şu zikri s&ouml;ylesin:\r\n\r\n\r\n	بِسْمِ اللَّهِ اللَّهُمَّ لَا تُؤْمِنِّی مَکْرَکَ وَ لَا تُنْسِنِی ذِکْرَکَ وَ لَا تَجْعَلْنِی مِنَ الْغَافِلِینَ أَقُومُ سَاعَةَ کَذَا وَ کَذَا.&rdquo;\r\n\r\n\r\n	(Keza ve keza kelimelerinin yerine ise uyanmak istediği saati s&ouml;ylesin) bu takdirde Allah Te&acirc;l&acirc; bir meleği onu istediği saatte uyandırması i&ccedil;in tayin eder.[2]\r\n\r\n\r\n	Daha fazla bilgi i&ccedil;in gece namazının &ouml;nemi, faydaları ve kazasının h&uuml;km&uuml; adlı 2859 numaralı soruya başvurun.\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Kuleyni, seyit cevat, Mustafa, c.4, s.316, Tabersi, mecme&rsquo;ul- beyan fi tefsir&rsquo;ul -kuran, c.15, s.138.\r\n\r\n\r\n	.&quot;&nbsp; قُلْ إِنَّما أَنَا بَشَرٌ مِثْلُکُمْ یُوحى&rlm; إِلَیَّ أَنَّما إِلهُکُمْ إِلهٌ واحِدٌ فَمَنْ کانَ یَرْجُوا لِقاءَ رَبِّهِ فَلْیَعْمَلْ عَمَلاً صالِحاً وَ لا یُشْرِکْ بِعِبادَةِ رَبِّهِ أَحَداً.\r\n\r\n\r\n	[2] [2] Kuleyni, seyit cevat, Mustafa, c.4, s.316, h.18.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;',''),(143,'tr145','<p>\r\n	<br />\r\n	&nbsp;Cenabet gusl&uuml; yerine getirmiş olan kimse normal şartlarda abdesti bozan bir durumla karşılaşmadığı takdirde (tuvalete &ccedil;ıkma, yellenme gibi&hellip;)aldığı cenabet gusl&uuml; ile namaz kılabilir ve namaz i&ccedil;in abdest almaması gerekir. Eğer abdesti bozan bir durumla karşılaşmadığı halde gus&uuml;lden sonra namaz i&ccedil;in abdest alırsa haram olan(yapmaması gereken ) bir iş g&ouml;rm&uuml;şt&uuml;r ama yinede bu halde kıldığı namaz sahih dir.[1]&nbsp; Hangi sebepten &ouml;t&uuml;r&uuml; olursa olsun abdesti bozulursa namaz i&ccedil;in abdest alması gerekir.[2] Eğer gus&uuml;lden sonra abdesti bozan bir durumla karşılaştığının ihtimalini veriyorsa b&ouml;yle bir durumda namaz kılmak i&ccedil;in abdest alması gerekmemekle birlikte abdest alması daha iyidir.</p>\r\n\r\n<p>\r\n	&nbsp;\r\n	<p>\r\n		&nbsp;----------------</p>\r\n</p>\r\n\r\n<p>\r\n	[1] Gus&uuml;l esnasında ve daha sonrasında abdesti bozacak bir durumla karşılaşılmadığı takdirde namaz i&ccedil;in abdest almak caiz değildir. Ama kılınan namaz ve alınan gus&uuml;l sahihtir, urvet&rsquo;ul-vusga , c.1, s.479.</p>\r\n\r\n<p>\r\n	[2] Tovzih&rsquo;ul-mesail, c.1,s.227,m.391, cenabet gusl&uuml; almış kimsenin anamaz i&ccedil;in abdest alması gerekir. Ama diğer gus&uuml;llerle namaz kılmak sahih değildir abdest alınması gerekir.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','','&nbsp;Cenabet gusl&uuml; yerine getirmiş olan kimse normal şartlarda abdesti bozan bir durumla karşılaşmadığı takdirde (tuvalete &ccedil;ıkma, yellenme gibi&hellip;)aldığı cenabet gusl&uuml; ile namaz kılabilir ve namaz i&ccedil;in abdest almaması gerekir. Eğer abdesti bozan bir durumla karşılaşmadığı halde gus&uuml;lden sonra namaz i&ccedil;in abdest alırsa haram olan(yapmaması gereken ) bir iş g&ouml;rm&uuml;şt&uuml;r ama yinede bu halde kıldığı namaz sahih dir.[1]&nbsp; Hangi sebepten &ouml;t&uuml;r&uuml; olursa olsun abdesti bozulursa namaz i&ccedil;in abdest alması gerekir.[2] Eğer gus&uuml;lden sonra abdesti bozan bir durumla karşılaştığının ihtimalini veriyorsa b&ouml;yle bir durumda namaz kılmak i&ccedil;in abdest alması gerekmemekle birlikte abdest alması daha iyidir.\r\n\r\n\r\n	&nbsp;\r\n	\r\n		&nbsp;----------------\r\n\r\n\r\n\r\n	[1] Gus&uuml;l esnasında ve daha sonrasında abdesti bozacak bir durumla karşılaşılmadığı takdirde namaz i&ccedil;in abdest almak caiz değildir. Ama kılınan namaz ve alınan gus&uuml;l sahihtir, urvet&rsquo;ul-vusga , c.1, s.479.\r\n\r\n\r\n	[2] Tovzih&rsquo;ul-mesail, c.1,s.227,m.391, cenabet gusl&uuml; almış kimsenin anamaz i&ccedil;in abdest alması gerekir. Ama diğer gus&uuml;llerle namaz kılmak sahih değildir abdest alınması gerekir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;',''),(144,'tr144','<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Mahremiyet &uuml;&ccedil; yolla oluşur: nesep, evlilik ve s&uuml;t verme.</p>\r\n\r\n<p>\r\n	Nesep y&ouml;n&uuml;nden insana mahrem olan şahıslar şunlardan ibarettir:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Anne, baba ve b&uuml;y&uuml;kleri(b&uuml;y&uuml;k baba, ana anne gibi)<br />\r\n	&nbsp;&nbsp;&nbsp; Evlat ve k&uuml;&ccedil;&uuml;kleri(torun, netice gibi)<br />\r\n	&nbsp;&nbsp;&nbsp; Erkek kardeş, kız kardeş ve k&uuml;&ccedil;&uuml;kleri(yeğenler gibi)<br />\r\n	&nbsp;&nbsp;&nbsp; Amca, hala ve b&uuml;y&uuml;kleri(amca ve halanın anne ve babası gibi)<br />\r\n	&nbsp;&nbsp;&nbsp; Dayı, teyze ve b&uuml;y&uuml;kleri(dayı ve teyzenin anne ve babası gibi)</p>\r\n\r\n<p>\r\n	S&uuml;t verme y&ouml;n&uuml;nden insana mahrem olan şahıslar şunlardan ibarettir:</p>\r\n\r\n<p>\r\n	Nesep y&ouml;n&uuml;nden insana mahrem olan şahıslardır(s&uuml;tannenin, anne, baba evlat, erkek kardeş, kız kardeş, amca, hala, dayı, teyzesi ve s&uuml;t verilen &ccedil;ocuğun annesi, babası, eşi, kızı ve oğlu).</p>\r\n\r\n<p>\r\n	Evlilik y&ouml;n&uuml;nden insana mahrem olan şahıslar şunlardan ibarettir:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Eşin annesi ve b&uuml;y&uuml;kleri(eşin anneannesi gibi)<br />\r\n	&nbsp;&nbsp;&nbsp; Eşin kızı ve k&uuml;&ccedil;&uuml;kleri( kızı ve torunu gibi)<br />\r\n	&nbsp;&nbsp;&nbsp; &Uuml;vey anne ve b&uuml;y&uuml;kleri( annesi gibi)<br />\r\n	&nbsp;&nbsp;&nbsp; &Ccedil;ocuğun eşi yani gelin ve k&uuml;&ccedil;&uuml;kleri (gelinin torunu ve neticesi)[1]</p>\r\n\r\n<p>\r\n	Buna g&ouml;re nesep y&ouml;n&uuml;nden mahremlerin d&ouml;rd&uuml;nc&uuml; grubunda yer alan amcanız sizin &ccedil;ocuklarınıza mahremdir.</p>\r\n\r\n<p>\r\n	&nbsp;----------------</p>\r\n\r\n<p>\r\n	[1] Tozih ul mesail merace, m. 2384-2389, m.2472 ve 2464, mahrem ve namahrem risalesi, muctehidi tehrani, Ahmet, s.10.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','','&nbsp;\r\n\r\n\r\n	Mahremiyet &uuml;&ccedil; yolla oluşur: nesep, evlilik ve s&uuml;t verme.\r\n\r\n\r\n	Nesep y&ouml;n&uuml;nden insana mahrem olan şahıslar şunlardan ibarettir:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Anne, baba ve b&uuml;y&uuml;kleri(b&uuml;y&uuml;k baba, ana anne gibi)\r\n	&nbsp;&nbsp;&nbsp; Evlat ve k&uuml;&ccedil;&uuml;kleri(torun, netice gibi)\r\n	&nbsp;&nbsp;&nbsp; Erkek kardeş, kız kardeş ve k&uuml;&ccedil;&uuml;kleri(yeğenler gibi)\r\n	&nbsp;&nbsp;&nbsp; Amca, hala ve b&uuml;y&uuml;kleri(amca ve halanın anne ve babası gibi)\r\n	&nbsp;&nbsp;&nbsp; Dayı, teyze ve b&uuml;y&uuml;kleri(dayı ve teyzenin anne ve babası gibi)\r\n\r\n\r\n	S&uuml;t verme y&ouml;n&uuml;nden insana mahrem olan şahıslar şunlardan ibarettir:\r\n\r\n\r\n	Nesep y&ouml;n&uuml;nden insana mahrem olan şahıslardır(s&uuml;tannenin, anne, baba evlat, erkek kardeş, kız kardeş, amca, hala, dayı, teyzesi ve s&uuml;t verilen &ccedil;ocuğun annesi, babası, eşi, kızı ve oğlu).\r\n\r\n\r\n	Evlilik y&ouml;n&uuml;nden insana mahrem olan şahıslar şunlardan ibarettir:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Eşin annesi ve b&uuml;y&uuml;kleri(eşin anneannesi gibi)\r\n	&nbsp;&nbsp;&nbsp; Eşin kızı ve k&uuml;&ccedil;&uuml;kleri( kızı ve torunu gibi)\r\n	&nbsp;&nbsp;&nbsp; &Uuml;vey anne ve b&uuml;y&uuml;kleri( annesi gibi)\r\n	&nbsp;&nbsp;&nbsp; &Ccedil;ocuğun eşi yani gelin ve k&uuml;&ccedil;&uuml;kleri (gelinin torunu ve neticesi)[1]\r\n\r\n\r\n	Buna g&ouml;re nesep y&ouml;n&uuml;nden mahremlerin d&ouml;rd&uuml;nc&uuml; grubunda yer alan amcanız sizin &ccedil;ocuklarınıza mahremdir.\r\n\r\n\r\n	&nbsp;----------------\r\n\r\n\r\n	[1] Tozih ul mesail merace, m. 2384-2389, m.2472 ve 2464, mahrem ve namahrem risalesi, muctehidi tehrani, Ahmet, s.10.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;',''),(145,'tr143','<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Dini kaynaklarda bu konuyla ilgili bir&ccedil;ok rivayet bulunmaktadır. Bunlardan anlaşıldı kadarıyla hak ve hukuk kavramı sadece insanlara &ouml;zg&uuml; kavramlar değildir. Bilakis diğer b&uuml;t&uuml;n mahl&ucirc;katlarında hak ve hukuka sahip oldukları anlaşılmaktadır. &Ouml;rneğin&nbsp; &ldquo;men la yehzer&rsquo;ul-fakih&rdquo; kitabında bir b&ouml;l&uuml;m hayvanın sahibine hakkı olarak adlandırılmış ve bu konuyla ilgili hadisler nakil edilmiştir. &Ouml;rnek verme babından orada ge&ccedil;en bir rivayeti zikir edelim:</p>\r\n\r\n<p>\r\n	Peygamber Efendimiz(s.a.a) ş&ouml;yle buyuruyor: havanlarının sahiplerinin &uuml;zerinde hakları vardır. Bunlar: Ne zaman yere inse ona ot versin, ne zaman bir suyun kenarından ge&ccedil;se ona su i&ccedil;irsin,&nbsp; g&uuml;c&uuml;nden &ouml;te ona y&uuml;k y&uuml;klemesin, takat getiremeyeceği uzun yolculuklara &ccedil;ıkarmasın ve hi&ccedil;bir zaman onun y&uuml;z&uuml;ne vurmasın; zira o hayvan Allah&rsquo;ı zikir etmektedir.[1] Yine &ldquo;Bihar&rsquo;ul-Envar&rdquo; kitabında Hayvanın sahibine olan hakları başlığında rivayetler yer almaktadır. Ezc&uuml;mle şu rivayet: İmam Sadık(a.s) buyuruyor. Hayvanın sahibinin &uuml;zerinde yedi hakkı vardır. G&uuml;c&uuml;nden &ouml;te ona y&uuml;k y&uuml;klemesin Ne zaman yere inse ona ot versin, ne zaman bir suyun kenarından ge&ccedil;se ona su i&ccedil;irsin&hellip;[2]</p>\r\n\r\n<p>\r\n	Diğer mahl&ucirc;katların insan &uuml;zerindeki haklarına delalet eden rivayetlerden anlaşıldığı &uuml;zere hak ve hukuk kavramı sadece insana &ouml;zg&uuml; değildir. Diğer mahl&ucirc;katlar i&ccedil;inde ge&ccedil;erlidir.</p>\r\n\r\n<p>\r\n	Konu hakkında daha fazla bilgi i&ccedil;in: &ldquo;Canlı ve cansız varlıkların Allah&rsquo;ı tespihi&rdquo; adlı 7585 No. soru cevap portalına başvurabilirsiniz.</p>\r\n\r\n<p>\r\n	&nbsp;----------------</p>\r\n\r\n<p>\r\n	[1] Şeh Saduk, Men la yehzer&rsquo;ul-fakih.</p>\r\n\r\n<p>\r\n	[2] Meclisi, Muhammed Bagır, Bihar&rsquo;ul-Envar.</p>\r\n','','&nbsp;\r\n\r\n\r\n	Dini kaynaklarda bu konuyla ilgili bir&ccedil;ok rivayet bulunmaktadır. Bunlardan anlaşıldı kadarıyla hak ve hukuk kavramı sadece insanlara &ouml;zg&uuml; kavramlar değildir. Bilakis diğer b&uuml;t&uuml;n mahl&ucirc;katlarında hak ve hukuka sahip oldukları anlaşılmaktadır. &Ouml;rneğin&nbsp; &ldquo;men la yehzer&rsquo;ul-fakih&rdquo; kitabında bir b&ouml;l&uuml;m hayvanın sahibine hakkı olarak adlandırılmış ve bu konuyla ilgili hadisler nakil edilmiştir. &Ouml;rnek verme babından orada ge&ccedil;en bir rivayeti zikir edelim:\r\n\r\n\r\n	Peygamber Efendimiz(s.a.a) ş&ouml;yle buyuruyor: havanlarının sahiplerinin &uuml;zerinde hakları vardır. Bunlar: Ne zaman yere inse ona ot versin, ne zaman bir suyun kenarından ge&ccedil;se ona su i&ccedil;irsin,&nbsp; g&uuml;c&uuml;nden &ouml;te ona y&uuml;k y&uuml;klemesin, takat getiremeyeceği uzun yolculuklara &ccedil;ıkarmasın ve hi&ccedil;bir zaman onun y&uuml;z&uuml;ne vurmasın; zira o hayvan Allah&rsquo;ı zikir etmektedir.[1] Yine &ldquo;Bihar&rsquo;ul-Envar&rdquo; kitabında Hayvanın sahibine olan hakları başlığında rivayetler yer almaktadır. Ezc&uuml;mle şu rivayet: İmam Sadık(a.s) buyuruyor. Hayvanın sahibinin &uuml;zerinde yedi hakkı vardır. G&uuml;c&uuml;nden &ouml;te ona y&uuml;k y&uuml;klemesin Ne zaman yere inse ona ot versin, ne zaman bir suyun kenarından ge&ccedil;se ona su i&ccedil;irsin&hellip;[2]\r\n\r\n\r\n	Diğer mahl&ucirc;katların insan &uuml;zerindeki haklarına delalet eden rivayetlerden anlaşıldığı &uuml;zere hak ve hukuk kavramı sadece insana &ouml;zg&uuml; değildir. Diğer mahl&ucirc;katlar i&ccedil;inde ge&ccedil;erlidir.\r\n\r\n\r\n	Konu hakkında daha fazla bilgi i&ccedil;in: &ldquo;Canlı ve cansız varlıkların Allah&rsquo;ı tespihi&rdquo; adlı 7585 No. soru cevap portalına başvurabilirsiniz.\r\n\r\n\r\n	&nbsp;----------------\r\n\r\n\r\n	[1] Şeh Saduk, Men la yehzer&rsquo;ul-fakih.\r\n\r\n\r\n	[2] Meclisi, Muhammed Bagır, Bihar&rsquo;ul-Envar.',''),(146,'tr142','<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Kuranı kerim&rsquo;in altı tane suresi peygamberlerin adını taşımaktadır. Bu sureler şunlardan ibarettir: Nuh, İbrahim, Yunus, Yusuf, Hud ve Muhammed. Elbette m&uuml;fessirler bazı rivayetleri g&ouml;z &ouml;n&uuml;nde bulundurarak Taha[1], Yasin[2], Muddessir[3], M&uuml;zzemmil[4] gibi surelerin Peygamberimize delalet ettiği ve buradan yola &ccedil;ıkarak bu surelerinden peygamberlerin adlarını taşıyan surelerden sayılabilineceğini g&ouml;r&uuml;ş&uuml;ndedirler.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-----------------</p>\r\n\r\n<p>\r\n	[1] Mekarim şirazi, Nasır, Tefsiri numune, c.13, s.157.</p>\r\n\r\n<p>\r\n	[2] Aynı kaynak, c.18, s.315.</p>\r\n\r\n<p>\r\n	[3] H&uuml;seyni Hemedani, Muhammed h&uuml;seyin, envarı dırağşan, c.17, s.174.</p>\r\n\r\n<p>\r\n	[4] Aynı kaynak, c.17, s.149.</p>\r\n','','&nbsp;\r\n\r\n\r\n	Kuranı kerim&rsquo;in altı tane suresi peygamberlerin adını taşımaktadır. Bu sureler şunlardan ibarettir: Nuh, İbrahim, Yunus, Yusuf, Hud ve Muhammed. Elbette m&uuml;fessirler bazı rivayetleri g&ouml;z &ouml;n&uuml;nde bulundurarak Taha[1], Yasin[2], Muddessir[3], M&uuml;zzemmil[4] gibi surelerin Peygamberimize delalet ettiği ve buradan yola &ccedil;ıkarak bu surelerinden peygamberlerin adlarını taşıyan surelerden sayılabilineceğini g&ouml;r&uuml;ş&uuml;ndedirler.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;-----------------\r\n\r\n\r\n	[1] Mekarim şirazi, Nasır, Tefsiri numune, c.13, s.157.\r\n\r\n\r\n	[2] Aynı kaynak, c.18, s.315.\r\n\r\n\r\n	[3] H&uuml;seyni Hemedani, Muhammed h&uuml;seyin, envarı dırağşan, c.17, s.174.\r\n\r\n\r\n	[4] Aynı kaynak, c.17, s.149.',''),(147,'tr141','<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	B&uuml;t&uuml;n taklit mercilerin ve Hz. İmam Humeyni&rsquo;nin g&ouml;r&uuml;ş&uuml;ne g&ouml;re hacının kendi şeytan taşlama amelinden &ouml;nce niyabet ettiği kimsenin kini yerine getirmenin bir sakıncası yoktur. [1]</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Mahmudi, menasik hac, s.577.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','','&nbsp;\r\n\r\n\r\n	B&uuml;t&uuml;n taklit mercilerin ve Hz. İmam Humeyni&rsquo;nin g&ouml;r&uuml;ş&uuml;ne g&ouml;re hacının kendi şeytan taşlama amelinden &ouml;nce niyabet ettiği kimsenin kini yerine getirmenin bir sakıncası yoktur. [1]\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Mahmudi, menasik hac, s.577.\r\n\r\n\r\n	&nbsp;',''),(148,'tr140','<p>\r\n	<br />\r\n	&nbsp;1. İnsan cisim adındaki bir kalıp ve ruh adındaki bir &ouml;zden teşkil olmuştur. İnsan varlığı cismin yaratılmasıyla meydana gelir ve ruhun gelişimiyle devam eder. &Ouml;te taraftan insanların bedihi ve fıtri isteklerinden biri saadete ermektir. Vaat edilmiş saadete ermek i&ccedil;in cisim ve ruhu tanımak ve doğru yaşama tarzını ve de onları yok edecek afetleri bilmek gerekir. Bedeni tanımak, korumak takviye etmek, sağlıklı tutmak ve hastalıklarını tedavi etmek ile ilgili hususlar tıp ilminin sorumluluğundadır. İnsanların &ccedil;oğu da az veya &ccedil;ok bununla meşguld&uuml;rler.[1] Ancak yiyeceklerin insan cisim ve ruhuna olan etkisi bilimsel, duyusal ve tecr&uuml;bi bir husustur. Yiyeceklerin cisim ve ruhun gelişiminin ve sağlıklı olmasının aracı olması gibi; ahlaki dağınıklık, ruhsal bozukluk ve cismani hastalıkları da peşinden getirebilir. İlim ve sonsuz hikmeti ile insanın t&uuml;m maslahatlarını, r&uuml;şt ve tek&acirc;m&uuml;l yolunu bilen y&uuml;ce Allah, insanın kendisine daha fazla r&uuml;şt kazandıran yiyecek ve i&ccedil;ecekleri tanıması ve onlardan daha fazla yararlanması i&ccedil;in yiyecek ve i&ccedil;ecekler hususunda bir takım tavsiyelerde bulunmuştur. Aynı şekilde ilerlemeyi engelleyen veya insanın al&ccedil;almasına sebep olan yiyecek ve i&ccedil;eceklerden de insanı sakındırmıştır.</p>\r\n\r\n<p>\r\n	2. Ş&uuml;phesiz yiyecek t&uuml;r&uuml; hem insan cismini ve hem de insan ruhunu etki altında bırakmaktadır. İslam da her iki konuyu dikkatle incelemiş ve bunların &uuml;zerinde durmuştur. Helal yiyecekler yemek insanın ahlak, davranış, hal, batıni ve ruhsal y&ouml;nlerine olumlu etkide bulunduğu gibi, haram yiyecekler[2] de bireysel ve toplumsal davranışlar alanında k&ouml;t&uuml; etkiler bırakır. Bundan dolayı rivayetlerde eti helal hayvanların bazı azalarını yemek haram sayılmıştır. &Ouml;te taraftan bazı helal azaların da az yenilmesi tavsiye edilmiştir. Bunların her ikisi de bir hikmet ve maslahat esasıncadır.</p>\r\n\r\n<p>\r\n	3. İnsan ruhunun m&uuml;kemmelleştirilmesi ve ahlaki erdemlerin kazanılması cihetinde her ne kadar eti helal hayvanların ciğer ve y&uuml;rek gibi azalarını yemek sağlık ve tıp ilmi a&ccedil;ısından cisim i&ccedil;in bir takım faydalar taşısa da cismin ruh ile birlikte insani r&uuml;şt ve tek&acirc;m&uuml;le ereceği hakikatinden gafil olmamak gerekir. Bunun i&ccedil;in İslam dininde et ve etin helal kısımlarını yemede aşırıya ka&ccedil;ılmaması ve orta yola ve itidal haline riayet edilmesi tavsiye edilmiştir.[3] İnsanların bazıları beslenmenin ruhsal ve batıni sırlarından haberdar değildir veya buna itina etmemektedirler. Onlar renkli sofraların ve yağlı ve yumuşak lokmaların en g&uuml;zel yemekler olduğunu sanmaktadır. Oysaki bu t&uuml;r yiyecekler kalbin katılaşması ve ruhsal ve psikolojik hastalıkların t&uuml;remesine neden olmaktadır.</p>\r\n\r\n<p>\r\n	4. İnsan cismi bir takım temel beslenme unsurlarına (şeker, yağ, protein, vitamin ve madeni maddeler) ihtiya&ccedil; duyar. Bunların bir miktarını ciğer ve y&uuml;rek gibi helal et maddeleri karşılar. Lakin cisim ve ruhta meydana getirdikleri olumsuz etki nedeniyle, bu et maddelerinin bir kısmının t&uuml;ketilmemeleri tavsiye edilmiştir. Bu hususta iki rivayeti belirtmekle yetiniyoruz:&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	İmam Ali (a.s) ş&ouml;yle buyuruyor: &ldquo;Hz. Peygamber (s.a.a) b&ouml;brek yemezdi. Bu, onun b&ouml;breği haram kılmasından kaynaklanmıyordu; b&ouml;breğin idrar &ccedil;ıkış b&ouml;lgesine yakın olmasından dolayı onu yemiyordu.&rdquo;[4] Dolayısıyla b&ouml;brek yemenin mekruh oluşu[5] onun hayvanın idrar mahalline yakın olmasından kaynaklanmaktadır. İmam Sadık (a.s) ş&ouml;yle buyuruyor: &ldquo;Hz. Peygamber-i Ekrem (s.a.a) koyunun el etini severdi ve but sevmezdi; &ccedil;&uuml;nk&uuml; but idrar &ccedil;ıkış b&ouml;lgesine yakındır.&rdquo;[6] İmam Rıza (a.s) ş&ouml;yle buyuruyor: &ldquo;Koyunun b&ouml;breği ve onun i&ccedil; y&uuml;reği mesaneyi değiştirir.&rdquo;[7] Mesanenin değişmesi idrar yollarının bozulması demektir.</p>\r\n\r\n<p>\r\n	5. Bu hususlar her ne kadar insan cismiyle ilgili olsa da cismin ruh ile olan irtibatı nedeniyle bu hususların olumsuz etkisi kesinlikle ruha da sirayet edecek ve bu insanın davranış ve hareketlerinde sorunlar meydana gelmesine neden olacaktır.</p>\r\n\r\n<p>\r\n	6. Helal yiyeceklerde temiz ile en temiz yiyecekler arasında se&ccedil;im yapılması gerekmektedir; her ne kadar helal yiyeceklerin her biri tıp ilminde bir takım faydalar taşısa da belirtilen rivayetlere ve benzeri hadislere dikkat edildiği takdirde Hz. Peygamberin (s.a.a) temiz ile en temiz yiyecekler arasında se&ccedil;im yaptığını g&ouml;zlemlemekteyiz.[8]</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1]Bkz: &ldquo;Geleneksel Tıp İle Modern Tıp Arasındaki İletişim&rdquo;, soru: 13398.</p>\r\n\r\n<p>\r\n	[2] Bkz: &ldquo;Eti Haram Hayvanlar&rdquo;, soru: 2166.</p>\r\n\r\n<p>\r\n	[3]Bkn: &ldquo;Oburluğun Olumsuz Etkileri&rdquo;, soru: 8474.</p>\r\n\r\n<p>\r\n	[4] Şeyh Saduk, UyunuAhbaru&rsquo;r Rıza (a.s), Muhakkık ve Musahhıh: Lacuverdi, Mehdi, c. 2, s. 41, Neşri cihan, Tahran, &ccedil;apı evvel, 1378 h.k.</p>\r\n\r\n<p>\r\n	[5] İmam Humeyni (r.a), Tahriru&rsquo;l Vesile, c. 2, s. 161, M&uuml;essese-i metbuatıdaru&rsquo;lİlm, Kum, &ccedil;apı evvel, bita.</p>\r\n\r\n<p>\r\n	[6]Tebersi, Hasan bin Fazl, Mekarimu&rsquo;l Ahlaki s. 159, Şerif Razi, Kum, &ccedil;apı &ccedil;aharum, 1412 h.k.; Şeyh Saduk, İlelu&rsquo;şŞerayi, c. 1, s. 134, kitapfuruşiyidaveri, Kum, &ccedil;apı evvel, 1385 h.ş.</p>\r\n\r\n<p>\r\n	[7]Meclisi, Muhammed Bakır, Biharu&rsquo;lEnvar, c. 59, s. 321, Daruihyau&rsquo;tTuras el- Arabi, Beyrut, &ccedil;apı dovvum, 1403 h.k.</p>\r\n\r\n<p>\r\n	[8] Bkz: Hz. Peygamberin Sevdiği Yiyecekler&rdquo;, yanıt: 20633.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','','&nbsp;1. İnsan cisim adındaki bir kalıp ve ruh adındaki bir &ouml;zden teşkil olmuştur. İnsan varlığı cismin yaratılmasıyla meydana gelir ve ruhun gelişimiyle devam eder. &Ouml;te taraftan insanların bedihi ve fıtri isteklerinden biri saadete ermektir. Vaat edilmiş saadete ermek i&ccedil;in cisim ve ruhu tanımak ve doğru yaşama tarzını ve de onları yok edecek afetleri bilmek gerekir. Bedeni tanımak, korumak takviye etmek, sağlıklı tutmak ve hastalıklarını tedavi etmek ile ilgili hususlar tıp ilminin sorumluluğundadır. İnsanların &ccedil;oğu da az veya &ccedil;ok bununla meşguld&uuml;rler.[1] Ancak yiyeceklerin insan cisim ve ruhuna olan etkisi bilimsel, duyusal ve tecr&uuml;bi bir husustur. Yiyeceklerin cisim ve ruhun gelişiminin ve sağlıklı olmasının aracı olması gibi; ahlaki dağınıklık, ruhsal bozukluk ve cismani hastalıkları da peşinden getirebilir. İlim ve sonsuz hikmeti ile insanın t&uuml;m maslahatlarını, r&uuml;şt ve tek&acirc;m&uuml;l yolunu bilen y&uuml;ce Allah, insanın kendisine daha fazla r&uuml;şt kazandıran yiyecek ve i&ccedil;ecekleri tanıması ve onlardan daha fazla yararlanması i&ccedil;in yiyecek ve i&ccedil;ecekler hususunda bir takım tavsiyelerde bulunmuştur. Aynı şekilde ilerlemeyi engelleyen veya insanın al&ccedil;almasına sebep olan yiyecek ve i&ccedil;eceklerden de insanı sakındırmıştır.\r\n\r\n\r\n	2. Ş&uuml;phesiz yiyecek t&uuml;r&uuml; hem insan cismini ve hem de insan ruhunu etki altında bırakmaktadır. İslam da her iki konuyu dikkatle incelemiş ve bunların &uuml;zerinde durmuştur. Helal yiyecekler yemek insanın ahlak, davranış, hal, batıni ve ruhsal y&ouml;nlerine olumlu etkide bulunduğu gibi, haram yiyecekler[2] de bireysel ve toplumsal davranışlar alanında k&ouml;t&uuml; etkiler bırakır. Bundan dolayı rivayetlerde eti helal hayvanların bazı azalarını yemek haram sayılmıştır. &Ouml;te taraftan bazı helal azaların da az yenilmesi tavsiye edilmiştir. Bunların her ikisi de bir hikmet ve maslahat esasıncadır.\r\n\r\n\r\n	3. İnsan ruhunun m&uuml;kemmelleştirilmesi ve ahlaki erdemlerin kazanılması cihetinde her ne kadar eti helal hayvanların ciğer ve y&uuml;rek gibi azalarını yemek sağlık ve tıp ilmi a&ccedil;ısından cisim i&ccedil;in bir takım faydalar taşısa da cismin ruh ile birlikte insani r&uuml;şt ve tek&acirc;m&uuml;le ereceği hakikatinden gafil olmamak gerekir. Bunun i&ccedil;in İslam dininde et ve etin helal kısımlarını yemede aşırıya ka&ccedil;ılmaması ve orta yola ve itidal haline riayet edilmesi tavsiye edilmiştir.[3] İnsanların bazıları beslenmenin ruhsal ve batıni sırlarından haberdar değildir veya buna itina etmemektedirler. Onlar renkli sofraların ve yağlı ve yumuşak lokmaların en g&uuml;zel yemekler olduğunu sanmaktadır. Oysaki bu t&uuml;r yiyecekler kalbin katılaşması ve ruhsal ve psikolojik hastalıkların t&uuml;remesine neden olmaktadır.\r\n\r\n\r\n	4. İnsan cismi bir takım temel beslenme unsurlarına (şeker, yağ, protein, vitamin ve madeni maddeler) ihtiya&ccedil; duyar. Bunların bir miktarını ciğer ve y&uuml;rek gibi helal et maddeleri karşılar. Lakin cisim ve ruhta meydana getirdikleri olumsuz etki nedeniyle, bu et maddelerinin bir kısmının t&uuml;ketilmemeleri tavsiye edilmiştir. Bu hususta iki rivayeti belirtmekle yetiniyoruz:&nbsp; &nbsp;\r\n\r\n\r\n	İmam Ali (a.s) ş&ouml;yle buyuruyor: &ldquo;Hz. Peygamber (s.a.a) b&ouml;brek yemezdi. Bu, onun b&ouml;breği haram kılmasından kaynaklanmıyordu; b&ouml;breğin idrar &ccedil;ıkış b&ouml;lgesine yakın olmasından dolayı onu yemiyordu.&rdquo;[4] Dolayısıyla b&ouml;brek yemenin mekruh oluşu[5] onun hayvanın idrar mahalline yakın olmasından kaynaklanmaktadır. İmam Sadık (a.s) ş&ouml;yle buyuruyor: &ldquo;Hz. Peygamber-i Ekrem (s.a.a) koyunun el etini severdi ve but sevmezdi; &ccedil;&uuml;nk&uuml; but idrar &ccedil;ıkış b&ouml;lgesine yakındır.&rdquo;[6] İmam Rıza (a.s) ş&ouml;yle buyuruyor: &ldquo;Koyunun b&ouml;breği ve onun i&ccedil; y&uuml;reği mesaneyi değiştirir.&rdquo;[7] Mesanenin değişmesi idrar yollarının bozulması demektir.\r\n\r\n\r\n	5. Bu hususlar her ne kadar insan cismiyle ilgili olsa da cismin ruh ile olan irtibatı nedeniyle bu hususların olumsuz etkisi kesinlikle ruha da sirayet edecek ve bu insanın davranış ve hareketlerinde sorunlar meydana gelmesine neden olacaktır.\r\n\r\n\r\n	6. Helal yiyeceklerde temiz ile en temiz yiyecekler arasında se&ccedil;im yapılması gerekmektedir; her ne kadar helal yiyeceklerin her biri tıp ilminde bir takım faydalar taşısa da belirtilen rivayetlere ve benzeri hadislere dikkat edildiği takdirde Hz. Peygamberin (s.a.a) temiz ile en temiz yiyecekler arasında se&ccedil;im yaptığını g&ouml;zlemlemekteyiz.[8]\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1]Bkz: &ldquo;Geleneksel Tıp İle Modern Tıp Arasındaki İletişim&rdquo;, soru: 13398.\r\n\r\n\r\n	[2] Bkz: &ldquo;Eti Haram Hayvanlar&rdquo;, soru: 2166.\r\n\r\n\r\n	[3]Bkn: &ldquo;Oburluğun Olumsuz Etkileri&rdquo;, soru: 8474.\r\n\r\n\r\n	[4] Şeyh Saduk, UyunuAhbaru&rsquo;r Rıza (a.s), Muhakkık ve Musahhıh: Lacuverdi, Mehdi, c. 2, s. 41, Neşri cihan, Tahran, &ccedil;apı evvel, 1378 h.k.\r\n\r\n\r\n	[5] İmam Humeyni (r.a), Tahriru&rsquo;l Vesile, c. 2, s. 161, M&uuml;essese-i metbuatıdaru&rsquo;lİlm, Kum, &ccedil;apı evvel, bita.\r\n\r\n\r\n	[6]Tebersi, Hasan bin Fazl, Mekarimu&rsquo;l Ahlaki s. 159, Şerif Razi, Kum, &ccedil;apı &ccedil;aharum, 1412 h.k.; Şeyh Saduk, İlelu&rsquo;şŞerayi, c. 1, s. 134, kitapfuruşiyidaveri, Kum, &ccedil;apı evvel, 1385 h.ş.\r\n\r\n\r\n	[7]Meclisi, Muhammed Bakır, Biharu&rsquo;lEnvar, c. 59, s. 321, Daruihyau&rsquo;tTuras el- Arabi, Beyrut, &ccedil;apı dovvum, 1403 h.k.\r\n\r\n\r\n	[8] Bkz: Hz. Peygamberin Sevdiği Yiyecekler&rdquo;, yanıt: 20633.\r\n\r\n\r\n	&nbsp;',''),(149,'tr139','<p>\r\n	&nbsp;Sorudaki ilgili mesele hakkında mercilerin b&uuml;rolarından aldığımız cevaplar şunlardır:</p>\r\n\r\n<p>\r\n	Hz Ayetullah UzmaHameney&rsquo;in (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:</p>\r\n\r\n<p>\r\n	Cevap 1 ve 2: Sorudaki varsayıma g&ouml;re eğer parayı bor&ccedil; sıfatıyla bankaya vermemişse alınan karın bir sakıncası yoktur.</p>\r\n\r\n<p>\r\n	Cevap 3: Bu g&ouml;revin yapılması ger&ccedil;ekte sakınca taşımaz; lakin faiz işleriyle ilişkili banka işlemlerinde &ccedil;alışmak caiz değildir ve insan bu g&ouml;revi yapma karşılığında bir &uuml;cret ve maaş alma hakkına sahip değildir. Lakin insan alınan şeyde bulunan haram malın varlığını bilmemesi durumunda banka şubesinin gelirinden maaş alması sakınca taşımaz.</p>\r\n\r\n<p>\r\n	Hz Ayetullah UzmaSistani&rsquo;nin (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:</p>\r\n\r\n<p>\r\n	Cevap 1 ve 2: Bu hususta bir sakınca bulunmamaktadır, lakin bu bankalardan faizi gerekli kılan bir bor&ccedil; almak caiz değildir. Zorunluluk durumunda bor&ccedil; kasti g&uuml;tmeksizin ve istifade niyeti taşıyarak ve &ouml;zellikle Hz. Ayetullah UzmaSistani&rsquo;nin izin ve m&uuml;saadesine istinatta bulunarak alabilirsiniz. Elbette İslami olmayan bankalardan elde edilen kar caizdir ve faiz h&uuml;km&uuml; taşımaz.</p>\r\n\r\n<p>\r\n	Cevap 3: Bu yerlerde &ccedil;alışmanın bir sakıncası yoktur.</p>\r\n\r\n<p>\r\n	Hz Ayetullah UzmaMekarim Şirazi&rsquo;nin (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:</p>\r\n\r\n<p>\r\n	Cevap 1 ve 2: K&acirc;firlerden alınan kar sakınca taşımaz.</p>\r\n\r\n<p>\r\n	Cevap 3: İslami olmayan bankalarda bunun bir sakıncası olmaz.</p>\r\n\r\n<p>\r\n	Bununla birlikte bu hususta daha fazla bilgi edinmek i&ccedil;in aşağıdaki adreslere m&uuml;racaat edilebilir:</p>\r\n\r\n<p>\r\n	1. İndeks: İslami olmayan bankalardan faiz almak, soru sayısı 5521 (Site: tr5770).</p>\r\n\r\n<p>\r\n	2. İndeks: İslami olmayan devletlerin bankalarından bor&ccedil; almak, soru sayısı 9520 (Site: tr9503).</p>\r\n\r\n<p>\r\n	3. İndeks: Gayri M&uuml;slimlerden faiz almanın h&uuml;km&uuml;, soru sayısı 1048 (Site: 1118).</p>\r\n','','&nbsp;Sorudaki ilgili mesele hakkında mercilerin b&uuml;rolarından aldığımız cevaplar şunlardır:\r\n\r\n\r\n	Hz Ayetullah UzmaHameney&rsquo;in (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:\r\n\r\n\r\n	Cevap 1 ve 2: Sorudaki varsayıma g&ouml;re eğer parayı bor&ccedil; sıfatıyla bankaya vermemişse alınan karın bir sakıncası yoktur.\r\n\r\n\r\n	Cevap 3: Bu g&ouml;revin yapılması ger&ccedil;ekte sakınca taşımaz; lakin faiz işleriyle ilişkili banka işlemlerinde &ccedil;alışmak caiz değildir ve insan bu g&ouml;revi yapma karşılığında bir &uuml;cret ve maaş alma hakkına sahip değildir. Lakin insan alınan şeyde bulunan haram malın varlığını bilmemesi durumunda banka şubesinin gelirinden maaş alması sakınca taşımaz.\r\n\r\n\r\n	Hz Ayetullah UzmaSistani&rsquo;nin (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:\r\n\r\n\r\n	Cevap 1 ve 2: Bu hususta bir sakınca bulunmamaktadır, lakin bu bankalardan faizi gerekli kılan bir bor&ccedil; almak caiz değildir. Zorunluluk durumunda bor&ccedil; kasti g&uuml;tmeksizin ve istifade niyeti taşıyarak ve &ouml;zellikle Hz. Ayetullah UzmaSistani&rsquo;nin izin ve m&uuml;saadesine istinatta bulunarak alabilirsiniz. Elbette İslami olmayan bankalardan elde edilen kar caizdir ve faiz h&uuml;km&uuml; taşımaz.\r\n\r\n\r\n	Cevap 3: Bu yerlerde &ccedil;alışmanın bir sakıncası yoktur.\r\n\r\n\r\n	Hz Ayetullah UzmaMekarim Şirazi&rsquo;nin (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:\r\n\r\n\r\n	Cevap 1 ve 2: K&acirc;firlerden alınan kar sakınca taşımaz.\r\n\r\n\r\n	Cevap 3: İslami olmayan bankalarda bunun bir sakıncası olmaz.\r\n\r\n\r\n	Bununla birlikte bu hususta daha fazla bilgi edinmek i&ccedil;in aşağıdaki adreslere m&uuml;racaat edilebilir:\r\n\r\n\r\n	1. İndeks: İslami olmayan bankalardan faiz almak, soru sayısı 5521 (Site: tr5770).\r\n\r\n\r\n	2. İndeks: İslami olmayan devletlerin bankalarından bor&ccedil; almak, soru sayısı 9520 (Site: tr9503).\r\n\r\n\r\n	3. İndeks: Gayri M&uuml;slimlerden faiz almanın h&uuml;km&uuml;, soru sayısı 1048 (Site: 1118).',''),(150,'tr169','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		&ldquo;Vesailu&rsquo;ş - Ş,a&rdquo; gibi Şia&rsquo;nın Muteber Kitaplarında İmamlardan (a.s.) nakledilmiş olan hadislere baktığımızda abdest alınırken başın &ouml;n kısmının ve ayakların &uuml;st&uuml;n&uuml;n Mes edilmesinin vacip olduğunu g&ouml;r&uuml;r&uuml;z. Keza hadislerden istifade ediliyor ki ayaklar Mes edilirken sağ ve sol sırasını dikkate alarak ayakların parmaklarından başlayarak ayaklarda var olan &ccedil;ıkıntıya kadar Mes edilmelidir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Mes&rsquo;in Anlamı:</p>\r\n\r\n<p>\r\n	Mes bir şeyi başka bir şeyin &uuml;st&uuml;nden ge&ccedil;irmek ve gezdirmek anlamındadır.[1] Fıkıh literat&uuml;r&uuml;nde ise, eli ıslak haliyle baş ve ayakların &uuml;zerinden &ccedil;ekme anlamındadır.</p>\r\n\r\n<p>\r\n	Kur&rsquo;an&rsquo;ı kerim, Maide suresinin altıncı ayetinde bu konuya değinmiş. Kur&rsquo;an tefsirleri de bu ayeti kerimenin zeylinde bu konuyu mevzu bahis etmişlerdir. Ama sorunuz hadisler &ccedil;er&ccedil;evesinde konunun a&ccedil;ıklanması doğrultusunda olduğu i&ccedil;in bizde konuyu hadisler &ccedil;er&ccedil;evesinde ele alacağız.</p>\r\n\r\n<p>\r\n	Şia&rsquo;nın muteber ve kaynak kitaplarında bir&ccedil;ok rivayet var olmaktadır ki bu rivayetler baş ve ayakların mes edilmesinin vacip olduğuna delalet etmektedir.</p>\r\n\r\n<p>\r\n	Şia&rsquo;nın muteber kitaplarından muteber sayılan birisi &ldquo;Vesailu&rsquo;ş Şia&rdquo;dir. Bu kitabın birinci cildinde sahih senetle nakledilen bir&ccedil;ok rivayet vardır başın mes edilmesinden sonra ayakların da mes edilmesinin vacip olduğuna delalet etmektedir. Biz burada bu rivayetlerden bir ka&ccedil;ını zikredeceğiz:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp;&nbsp; İmam Sadık&rsquo;tan (a.s.) nakledilerek ş&ouml;yle buyurduğu s&ouml;ylenmektedir: &ldquo;(abdeste) başın &ouml;n kısmının d&ouml;rde birini ve ayakların ikisini mes ediniz. Ayakları mes ederken sağ ayaktan başlayarak mes ediniz&rdquo;.[2]<br />\r\n	&nbsp;&nbsp;&nbsp; İmam bakırdan (a.s.) ayağın mes edilmesi soruldu? İmam onun cevabında ş&ouml;yle buyurdu: &ldquo;Ayakların mes edilmesi Allah tarafından Cebrail vesilesiyle nazil olmuş olan bir şeydir&rdquo;.[3]<br />\r\n	&nbsp;&nbsp;&nbsp; Zurare imamlar tarafından g&uuml;venilir ve imam Bakırın (a.s.) &ouml;ğrencilerinden olan bir ravidir. Zurare s&ouml;z konusu olan İmamdan ş&ouml;yle naklediyor: &ldquo;İmam Madie suresinin altıncı ayetine dayanarak ş&ouml;yle buyurdu: &ldquo;Ayakların &uuml;st&uuml;n&uuml; (bir kısmını) mes etmek vaciptir&rdquo;.[4]<br />\r\n	&nbsp;&nbsp;&nbsp; Zurare naklediyor: İmam Bakır&rsquo;dan (a.s.) peygamberin (s.a.a.) abdestinin nasıl olduğu hakkında soruldu? O da ş&ouml;yle cevap verdi: &ldquo;Hazreti resul-i Ekrem (s.a.a) bir leğenin getirilmesine emir etti! Leğen getirildikten sonra peygamber (s.a.a.) abdest almaya başladı sırasıyla; y&uuml;z&uuml;n&uuml;, sağ elini, sol elini yıkadı daha sonra başını ve iki ayağını aldığı abdestten kalan ıslak elleriyle mes etti ve ş&ouml;yle buyurdu: ayakların parmaklarının ucundan ayaklardaki &ldquo;ka&rsquo;b&rdquo;a kadar mes edilmesi gerekir. Ayaklardaki &ldquo;ka&rsquo;b&rdquo; hakkında sorulunca ş&ouml;yle buyurdu: ayağın &ccedil;ıkıntısı ve ayak bileğinden aşağısıdır &rdquo;.[5]</p>\r\n\r\n<p>\r\n	Buna binaen hadisler esasınca ve elbette Maide suresinin altıncı ayeti gereğince y&uuml;z ve ellerin yıkanmasından sonra baş ve iki ayağın mes edilmesi vaciptir. Mes edilmesinin miktarı da ayaktaki parmaklardan ta ayaklardaki &ccedil;ıkıntıya kadardır. &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1] TUREYHİ, Farhruddin, &ldquo;Mecma&uuml;&rsquo;l &ndash; Bahreyn&rdquo;, baskı, 2, mektebet-u neşr-i&nbsp; Sakafet&uuml;&rsquo;l &ndash; islamiye, 1408, c. 4, s. 198.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	[2] AMİLİ, Hur, &ldquo;Vesail&uuml;&rsquo;ş &ndash; Şia&rdquo;, baskı, 2, Kum: İntişarat-i m&uuml;esesei alulbeyt, 1414, c. 1, s. 418.</p>\r\n\r\n<p>\r\n	[3] [3] AMİLİ, Hur, &ldquo;Vesail&uuml;&rsquo;ş &ndash; Şia&rdquo;, c. 1, s. 419.</p>\r\n\r\n<p>\r\n	[4] TABATABAİ, Muhammed H&uuml;seyin, &ldquo;Tefsir-i el-Mizan&rdquo;, Fars&ccedil;a terc&uuml;mesi: MUSEVİ HEMEDANİ, Muhammed Bakır, Kum: İntişarat-i İslami, c. 5, s. 378.</p>\r\n\r\n<p>\r\n	[5] TABATABAİ, Muhammed H&uuml;seyin, &ldquo;Tefsir-i el-Mizan&rdquo;, Fars&ccedil;a terc&uuml;mesi: MUSEVİ HEMEDANİ, Muhammed Bakır, Kum: İntişarat-i İslami, c. 5, s. 379</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','&ldquo;Vesailu&rsquo;ş - Ş,a&rdquo; gibi Şia&rsquo;nın Muteber Kitaplarında İmamlardan (a.s.) nakledilmiş olan hadislere baktığımızda abdest alınırken başın &ouml;n kısmının ve ayakların &uuml;st&uuml;n&uuml;n Mes edilmesinin vacip olduğunu g&ouml;r&uuml;r&uuml;z. Keza hadislerden istifade ediliyor ki ayaklar Mes edilirken sağ ve sol sırasını dikkate alarak ayakların parmaklarından başlayarak ayaklarda var olan &ccedil;ıkıntıya kadar Mes edilmelidir.','&nbsp;Mes&rsquo;in Anlamı:\r\n\r\n\r\n	Mes bir şeyi başka bir şeyin &uuml;st&uuml;nden ge&ccedil;irmek ve gezdirmek anlamındadır.[1] Fıkıh literat&uuml;r&uuml;nde ise, eli ıslak haliyle baş ve ayakların &uuml;zerinden &ccedil;ekme anlamındadır.\r\n\r\n\r\n	Kur&rsquo;an&rsquo;ı kerim, Maide suresinin altıncı ayetinde bu konuya değinmiş. Kur&rsquo;an tefsirleri de bu ayeti kerimenin zeylinde bu konuyu mevzu bahis etmişlerdir. Ama sorunuz hadisler &ccedil;er&ccedil;evesinde konunun a&ccedil;ıklanması doğrultusunda olduğu i&ccedil;in bizde konuyu hadisler &ccedil;er&ccedil;evesinde ele alacağız.\r\n\r\n\r\n	Şia&rsquo;nın muteber ve kaynak kitaplarında bir&ccedil;ok rivayet var olmaktadır ki bu rivayetler baş ve ayakların mes edilmesinin vacip olduğuna delalet etmektedir.\r\n\r\n\r\n	Şia&rsquo;nın muteber kitaplarından muteber sayılan birisi &ldquo;Vesailu&rsquo;ş Şia&rdquo;dir. Bu kitabın birinci cildinde sahih senetle nakledilen bir&ccedil;ok rivayet vardır başın mes edilmesinden sonra ayakların da mes edilmesinin vacip olduğuna delalet etmektedir. Biz burada bu rivayetlerden bir ka&ccedil;ını zikredeceğiz:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp;&nbsp; İmam Sadık&rsquo;tan (a.s.) nakledilerek ş&ouml;yle buyurduğu s&ouml;ylenmektedir: &ldquo;(abdeste) başın &ouml;n kısmının d&ouml;rde birini ve ayakların ikisini mes ediniz. Ayakları mes ederken sağ ayaktan başlayarak mes ediniz&rdquo;.[2]\r\n	&nbsp;&nbsp;&nbsp; İmam bakırdan (a.s.) ayağın mes edilmesi soruldu? İmam onun cevabında ş&ouml;yle buyurdu: &ldquo;Ayakların mes edilmesi Allah tarafından Cebrail vesilesiyle nazil olmuş olan bir şeydir&rdquo;.[3]\r\n	&nbsp;&nbsp;&nbsp; Zurare imamlar tarafından g&uuml;venilir ve imam Bakırın (a.s.) &ouml;ğrencilerinden olan bir ravidir. Zurare s&ouml;z konusu olan İmamdan ş&ouml;yle naklediyor: &ldquo;İmam Madie suresinin altıncı ayetine dayanarak ş&ouml;yle buyurdu: &ldquo;Ayakların &uuml;st&uuml;n&uuml; (bir kısmını) mes etmek vaciptir&rdquo;.[4]\r\n	&nbsp;&nbsp;&nbsp; Zurare naklediyor: İmam Bakır&rsquo;dan (a.s.) peygamberin (s.a.a.) abdestinin nasıl olduğu hakkında soruldu? O da ş&ouml;yle cevap verdi: &ldquo;Hazreti resul-i Ekrem (s.a.a) bir leğenin getirilmesine emir etti! Leğen getirildikten sonra peygamber (s.a.a.) abdest almaya başladı sırasıyla; y&uuml;z&uuml;n&uuml;, sağ elini, sol elini yıkadı daha sonra başını ve iki ayağını aldığı abdestten kalan ıslak elleriyle mes etti ve ş&ouml;yle buyurdu: ayakların parmaklarının ucundan ayaklardaki &ldquo;ka&rsquo;b&rdquo;a kadar mes edilmesi gerekir. Ayaklardaki &ldquo;ka&rsquo;b&rdquo; hakkında sorulunca ş&ouml;yle buyurdu: ayağın &ccedil;ıkıntısı ve ayak bileğinden aşağısıdır &rdquo;.[5]\r\n\r\n\r\n	Buna binaen hadisler esasınca ve elbette Maide suresinin altıncı ayeti gereğince y&uuml;z ve ellerin yıkanmasından sonra baş ve iki ayağın mes edilmesi vaciptir. Mes edilmesinin miktarı da ayaktaki parmaklardan ta ayaklardaki &ccedil;ıkıntıya kadardır. &nbsp;\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1] TUREYHİ, Farhruddin, &ldquo;Mecma&uuml;&rsquo;l &ndash; Bahreyn&rdquo;, baskı, 2, mektebet-u neşr-i&nbsp; Sakafet&uuml;&rsquo;l &ndash; islamiye, 1408, c. 4, s. 198.&nbsp; &nbsp;\r\n\r\n\r\n	[2] AMİLİ, Hur, &ldquo;Vesail&uuml;&rsquo;ş &ndash; Şia&rdquo;, baskı, 2, Kum: İntişarat-i m&uuml;esesei alulbeyt, 1414, c. 1, s. 418.\r\n\r\n\r\n	[3] [3] AMİLİ, Hur, &ldquo;Vesail&uuml;&rsquo;ş &ndash; Şia&rdquo;, c. 1, s. 419.\r\n\r\n\r\n	[4] TABATABAİ, Muhammed H&uuml;seyin, &ldquo;Tefsir-i el-Mizan&rdquo;, Fars&ccedil;a terc&uuml;mesi: MUSEVİ HEMEDANİ, Muhammed Bakır, Kum: İntişarat-i İslami, c. 5, s. 378.\r\n\r\n\r\n	[5] TABATABAİ, Muhammed H&uuml;seyin, &ldquo;Tefsir-i el-Mizan&rdquo;, Fars&ccedil;a terc&uuml;mesi: MUSEVİ HEMEDANİ, Muhammed Bakır, Kum: İntişarat-i İslami, c. 5, s. 379\r\n\r\n\r\n	&nbsp;'),(151,'tr168','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Beşeri olan her camiada tabii ve doğal olarak &uuml;statların, eğitimcilerin ve hakeza camianın y&ouml;neticiliğini &uuml;stlenmiş kadro tarafından o camianın &ldquo;eğitim ve &ouml;ğretim&rdquo; bağlamındaki &ccedil;er&ccedil;evesini birinci merhalede zaruri olan ihtiya&ccedil;ları doğrultusunda tayin ve tedvin ediliyor. &ldquo;Eğitim ve &ouml;ğretim&rdquo; bağlamında &ccedil;izilen genel &ccedil;er&ccedil;eveyi dikkate aldığımızda, bu &ccedil;er&ccedil;evenin hatlarının &ouml;ğrencinin ihtiya&ccedil;larına veya toplumun ihtiya&ccedil;larına uygun bir şekilde belirlenmiş olduğunu m&uuml;şahede ediyoruz.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Kur&rsquo;an anlayışında ise ilk merhalede &ouml;ğretimin dikkate alması gereken ilk şeyin, dini ilke ve esaslarını, mebd&rsquo;e ve me&rsquo;adını tanıma, anlama ve yaşamda uygun bir hedefin belirlemesi doğrultusunda olması beşeri toplumunun her bir ferdin ihtiyacı sayılmaktadır. Bir sonraki merhalede ise imanlı olan kimseler camia ve bireyin ihtiyacından sayılan bilimleri &ouml;ğrenmeye m&uuml;kelleftirler. Bu ihtiya&ccedil;lar zaman, mek&acirc;n ve bireyin niteliklerine g&ouml;re her şahıs ve toplumla irtibatlı bir şekilde başkalarından farklı olabilir. Bunun teşhisi ise ferdin kendi uhdesindedir.&nbsp;&nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Sorduğunuz soru bir y&ouml;ntemle sorulmuştur, adeta şunu yansıtmaktadır ki sanki her &ouml;ğretim sisteminde daha &ouml;nceden belirlenmiş olan &ouml;ğretim bağlamındaki ihtiya&ccedil;lar, tamamen &ouml;ğrencilerin ihtiya&ccedil;larının mukabilinde karar kılınmıştır.&nbsp; Ama bilinmelidir ki realitedeki ger&ccedil;ek sizin &ouml;nc&uuml;l faraziyesine muhaliftir.</p>\r\n\r\n<p>\r\n	Beşeri olan her camiada tabii ve doğal olarak &uuml;statların, eğitimcilerin ve hakeza camianın y&ouml;neticiliğini &uuml;stlenmiş kadro tarafından o camianın &ldquo;eğitim ve &ouml;ğretim&rdquo; bağlamındaki &ccedil;er&ccedil;evesini birinci merhalede zaruri olan ihtiya&ccedil;ları doğrultusunda tayin ve tedvin ediliyor. &ldquo;Eğitim ve &ouml;ğretim&rdquo; bağlamında &ccedil;izilen genel &ccedil;er&ccedil;eveyi dikkate aldığımızda, bu &ccedil;er&ccedil;evenin hatlarının &ouml;ğrencinin ihtiya&ccedil;larına veya toplumun ihtiya&ccedil;larına uygun bir şekilde belirlenmiş olduğunu m&uuml;şahede ediyoruz. Elbette &ouml;ğrencilerden birisi mevcut &ouml;ğretim &ccedil;er&ccedil;evesini kendi ihtiyacıyla uyum i&ccedil;inde değil bilakis ihtiyacının mukabilinde &ccedil;izildiğini his edebilir. Dolayısıyla &ouml;ğretim metinlerinde (ders kitaplarında) yazılan konuların kendi ihtiya&ccedil;larına cevap vermediği şeklinde algılayabilir.</p>\r\n\r\n<p>\r\n	Bu Bağlamda &Uuml;&ccedil; Noktaya Dikkat Etmek Kayda Değerdir:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Bazen &ouml;ğrenciler sahip oldukları yetersiz tecr&uuml;belerden dolayı kendi asıl ve birincil konumda olan ihtiya&ccedil;larından gafil kalıp yalancı ihtiya&ccedil;lara sahip olduklarını his edebilirler. &Ouml;ğretim ve eğitim sistemini b&uuml;t&uuml;n &ouml;ğrencilerin tek tek ihtiya&ccedil;larını bertaraf edecek ve b&uuml;t&uuml;n bu ihtiya&ccedil;lara cevap verebilecek bir şekilde programlandırmak imk&acirc;nsızdır. Bu esasa binaen &uuml;statların ve &ouml;ğretim g&ouml;revlilerin g&ouml;revidir ki, evvela: &Ouml;ğretim metnine olan ihtiyacın delilini &ouml;ğrencilere a&ccedil;ıklamalarıdır ve bu vesileyle &ouml;ğrenciler i&ccedil;in bu metin bağlamında gereken itici i&ccedil; g&uuml;d&uuml;y&uuml; meydana getirebilirler ve getirmeliler. Saniyen: eğer &ouml;ğrencilerin yeni talep ve ihtiya&ccedil;ları gerek&ccedil;elere dayalıysa &ouml;ğrencilerin ihtiya&ccedil;larını bertaraf etmek ve gerekirse yeni &ouml;ğretim metnini meydana getirmek i&ccedil;in gerekeni yapmalılar.<br />\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Kur&rsquo;an anlayışında ise ilk merhalede &ouml;ğretimin dikkate alması gereken ilk şeyin, dini ilke ve esaslarını, mebd&rsquo;e ve me&rsquo;ad&rsquo;ını tanıma, anlama ve yaşamda uygun bir hedefin belirlemesi doğrultusunda olması beşeri toplumunun her bir ferdin ihtiyacı sayılmaktadır. Peygamberlerin g&ouml;nderiliş felsefesinin temeli de insanlığın bu fıtri ve genel ihtiya&ccedil;larını gidermektir.[1] Bir sonraki merhalede ise imanlı olan kimseler camia ve bireyin ihtiyacından sayılan bilimleri &ouml;ğrenmeye m&uuml;kelleftirler. Bu ihtiya&ccedil;lar zaman, mek&acirc;n ve bireyin niteliklerine g&ouml;re her şahıs ve toplumla irtibatlı bir şekilde başkalarından farklı olabilir. Bunun teşhis edilmesi de yine ferdin kendi uhdesindedir. Ama Kur&rsquo;an ayetlerinin b&uuml;t&uuml;n&uuml;nden istifade edilen şey ise şudur:</p>\r\n\r\n<p>\r\n	2-1. Camianın ihtiya&ccedil;larını gidermek i&ccedil;in dini olmayan bilimlerin &ouml;ğrenilmesi hi&ccedil;bir işk&acirc;lı olmamakla kalmıyor. Bilakis bu bilgilerin &ouml;ğrenilmesi gerekli ve vaciptir. Hata Allah u Te&acirc;l&acirc; bu bilimlerden bir kısmını doğrudan doğru peygamberlerinin g&uuml;d&uuml;m&uuml;ne sunmuştur.[2]</p>\r\n\r\n<p>\r\n	2-2. s&uuml;rekli bu dikkate sahip olmak gerekir ki, fert ve bireylerin sahip oldukları niteliklerine dikkatle &ouml;ğretime bakmak gerekir ki &ouml;ğretimin verileri daha m&uuml;nasip olabilsin ve &ouml;m&uuml;rlerinin telef olunması &ouml;nlenilmiş olsun. &Ouml;rneğin; Şiirin kendisi haram olmamakla birlikte şiirin kaide ve kurallarını başkalarına &ouml;ğretebilinir. Ama peygamberin sahip olduğu kişiliği şiiri kendisine &ouml;ğretecek konumun &ccedil;ok &ccedil;ok fevkindedir. &ldquo;Biz, o Peygamber&rsquo;e şiir &ouml;ğretmedik. Bu, ona yaraşmaz da. O(na verdiğimiz) ancak bir &ouml;ğ&uuml;t ve apa&ccedil;ık bir Kur&rsquo;an&rsquo;dır&rdquo;.[3] Peygamber-i Ekrem (s.a.a.) M&uuml;sl&uuml;manlar i&ccedil;in en iyi &ouml;rnek olan bir kimse olduğuna dikkatle[4] onun takip&ccedil;ileri de &ouml;m&uuml;rlerini ve kendi ve diğerlerinin ihtiya&ccedil;larını &ouml;yle bir şekilde programlandırmaları gerekir ki azami derecede &ouml;m&uuml;rlerinden yararlanabilsinler.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Yukarıda a&ccedil;ıklananlara ve hakeza &ouml;ğretim metinlerinin daha &ouml;nceden genel bir bakış a&ccedil;ısıyla ve &ouml;ğrencilerin tek tek bireye has olan ihtiya&ccedil;lar g&ouml;ze almaksızın tayin edildiğine dikkatle milli eğitim tarafından belirlenen metinlere kendilerini mahdut kılmamaları gerekmektedir. Bilakis kendi meyillerine ve ihtiya&ccedil;larına g&ouml;re ve d&uuml;ş&uuml;n&uuml;r ve tecr&uuml;beli kişilerle m&uuml;şavere ederek &ouml;ğretim metinlerinin yanı sıra kendi ihtiya&ccedil;larını giderecek kitaplar ve araştırmaları takip etmeleri lazım. Zira İslami camiada sırasıyla &ldquo;&ouml;ğrtim&rdquo; ve &ldquo;eğitim&rdquo; gerekli olduğu gibi her d&uuml;ş&uuml;n&uuml;r kişi de kendi ilminin zekatını verme esasınca ilmini başkalarının ihtiyarine sunması gerekmektedir.[5] &Ouml;ğrenciler de etkin bir şekilde ortaya &ccedil;ıkarak &ouml;ğrenmekle &ouml;ğretim metinlerinde yeni ve gerekli ihtiya&ccedil;ları gidermek bağlamında olmayan konuları araştırıp bahis konusu etsinler ve kendilerini daha &ouml;nceden belirlenmiş olan metinlerin konularına sınırlı kılmasınlar. Şu noktaya dikkat etmelidirler ki ilim &ouml;ğrenmekten daha ziyade araştırmakla elde edilir.[6] Başka bir beyanla &ldquo;&ouml;ğretim&rdquo; bağlamında yenilik&ccedil;ilik ve &uuml;retim okutucu ve eğiticinin elindedir ama araştırmada ise yenilik&ccedil;ilik ve &uuml;reticilik &ouml;ğrencinin elindedir. İkinci t&uuml;rden olan ilim i&ccedil;in &ccedil;abalar daha g&uuml;&ccedil;l&uuml; itici i&ccedil; g&uuml;d&uuml;lere haiz olması gerek.</p>\r\n\r\n<p>\r\n	Elbette ilmi kurumlar muvazzaftırlar ki gerekli olan sabit ders kitaplarını hazırlamakla birlikte &ouml;ğrenciler i&ccedil;in fırsatlar doğurmaları gerekmektedir ta ki &ouml;ğrenciler kendi sabit olmayan ihtiya&ccedil;larını da bu doğrultuda giderebilsinler.</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Bakara, 129; Ali İmran, 164;&nbsp; Cuma, 2 ve&hellip;</p>\r\n\r\n<p>\r\n	[2] &ldquo;Bir de Davud&rsquo;a, sizin i&ccedil;in, zırh yapma sanatını &ouml;ğrettik ki, savaşlarınızda sizi korusun. Şimdi siz ş&uuml;krediyor musunuz&rdquo;?, (Enbiya, 80); &ldquo;Andolsun, Davud&rsquo;a tarafımızdan bir l&uuml;tuf verdik. &ldquo;Ey dağlar! Kuşların eşliğinde onunla birlikte tespih edin&rdquo; dedik ve &ldquo;(B&uuml;t&uuml;n v&uuml;cudu &ouml;rtecek) zırhlar yap, iş&ccedil;ilikte de &ouml;l&ccedil;&uuml;y&uuml; tuttur diye demiri ona yumuşattık. &ldquo;Salih amel işleyin. &Ccedil;&uuml;nk&uuml; ben sizin yaptıklarınızı g&ouml;r&uuml;r&uuml;m&rdquo; diye vahyettik&rdquo;, (Sebe, 10).</p>\r\n\r\n<p>\r\n	[3] Yasin, 69.</p>\r\n\r\n<p>\r\n	[4] &ldquo;Andolsun, Allah&rsquo;ın Res&ucirc;l&uuml;nde sizin i&ccedil;in; Allah&rsquo;a ve ahiret g&uuml;n&uuml;ne kavuşmayı uman, Allah&rsquo;ı &ccedil;ok zikreden kimseler i&ccedil;in g&uuml;zel bir &ouml;rnek vardır&rdquo;. (Ahzap, 21).</p>\r\n\r\n<p>\r\n	[5] KULEYNİ, Muhammed b. Yakup, &ldquo;el-Kafi&rdquo;, Tahran: darul kitabil islamiye, 1365, hicri şemsi, c. 1, s. 41.</p>\r\n\r\n<p>\r\n	[6] A.g.e., s. 17.</p>\r\n','Beşeri olan her camiada tabii ve doğal olarak &uuml;statların, eğitimcilerin ve hakeza camianın y&ouml;neticiliğini &uuml;stlenmiş kadro tarafından o camianın &ldquo;eğitim ve &ouml;ğretim&rdquo; bağlamındaki &ccedil;er&ccedil;evesini birinci merhalede zaruri olan ihtiya&ccedil;ları doğrultusunda tayin ve tedvin ediliyor. &ldquo;Eğitim ve &ouml;ğretim&rdquo; bağlamında &ccedil;izilen genel &ccedil;er&ccedil;eveyi dikkate aldığımızda, bu &ccedil;er&ccedil;evenin hatlarının &ouml;ğrencinin ihtiya&ccedil;larına veya toplumun ihtiya&ccedil;larına uygun bir şekilde belirlenmiş olduğunu m&uuml;şahede ediyoruz.\r\n\r\n	\r\n		Kur&rsquo;an anlayışında ise ilk merhalede &ouml;ğretimin dikkate alması gereken ilk şeyin, dini ilke ve esaslarını, mebd&rsquo;e ve me&rsquo;adını tanıma, anlama ve yaşamda uygun bir hedefin belirlemesi doğrultusunda olması beşeri toplumunun her bir ferdin ihtiyacı sayılmaktadır. Bir sonraki merhalede ise imanlı olan kimseler camia ve bireyin ihtiyacından sayılan bilimleri &ouml;ğrenmeye m&uuml;kelleftirler. Bu ihtiya&ccedil;lar zaman, mek&acirc;n ve bireyin niteliklerine g&ouml;re her şahıs ve toplumla irtibatlı bir şekilde başkalarından farklı olabilir. Bunun teşhisi ise ferdin kendi uhdesindedir.&nbsp;&nbsp;','&nbsp;Sorduğunuz soru bir y&ouml;ntemle sorulmuştur, adeta şunu yansıtmaktadır ki sanki her &ouml;ğretim sisteminde daha &ouml;nceden belirlenmiş olan &ouml;ğretim bağlamındaki ihtiya&ccedil;lar, tamamen &ouml;ğrencilerin ihtiya&ccedil;larının mukabilinde karar kılınmıştır.&nbsp; Ama bilinmelidir ki realitedeki ger&ccedil;ek sizin &ouml;nc&uuml;l faraziyesine muhaliftir.\r\n\r\n\r\n	Beşeri olan her camiada tabii ve doğal olarak &uuml;statların, eğitimcilerin ve hakeza camianın y&ouml;neticiliğini &uuml;stlenmiş kadro tarafından o camianın &ldquo;eğitim ve &ouml;ğretim&rdquo; bağlamındaki &ccedil;er&ccedil;evesini birinci merhalede zaruri olan ihtiya&ccedil;ları doğrultusunda tayin ve tedvin ediliyor. &ldquo;Eğitim ve &ouml;ğretim&rdquo; bağlamında &ccedil;izilen genel &ccedil;er&ccedil;eveyi dikkate aldığımızda, bu &ccedil;er&ccedil;evenin hatlarının &ouml;ğrencinin ihtiya&ccedil;larına veya toplumun ihtiya&ccedil;larına uygun bir şekilde belirlenmiş olduğunu m&uuml;şahede ediyoruz. Elbette &ouml;ğrencilerden birisi mevcut &ouml;ğretim &ccedil;er&ccedil;evesini kendi ihtiyacıyla uyum i&ccedil;inde değil bilakis ihtiyacının mukabilinde &ccedil;izildiğini his edebilir. Dolayısıyla &ouml;ğretim metinlerinde (ders kitaplarında) yazılan konuların kendi ihtiya&ccedil;larına cevap vermediği şeklinde algılayabilir.\r\n\r\n\r\n	Bu Bağlamda &Uuml;&ccedil; Noktaya Dikkat Etmek Kayda Değerdir:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Bazen &ouml;ğrenciler sahip oldukları yetersiz tecr&uuml;belerden dolayı kendi asıl ve birincil konumda olan ihtiya&ccedil;larından gafil kalıp yalancı ihtiya&ccedil;lara sahip olduklarını his edebilirler. &Ouml;ğretim ve eğitim sistemini b&uuml;t&uuml;n &ouml;ğrencilerin tek tek ihtiya&ccedil;larını bertaraf edecek ve b&uuml;t&uuml;n bu ihtiya&ccedil;lara cevap verebilecek bir şekilde programlandırmak imk&acirc;nsızdır. Bu esasa binaen &uuml;statların ve &ouml;ğretim g&ouml;revlilerin g&ouml;revidir ki, evvela: &Ouml;ğretim metnine olan ihtiyacın delilini &ouml;ğrencilere a&ccedil;ıklamalarıdır ve bu vesileyle &ouml;ğrenciler i&ccedil;in bu metin bağlamında gereken itici i&ccedil; g&uuml;d&uuml;y&uuml; meydana getirebilirler ve getirmeliler. Saniyen: eğer &ouml;ğrencilerin yeni talep ve ihtiya&ccedil;ları gerek&ccedil;elere dayalıysa &ouml;ğrencilerin ihtiya&ccedil;larını bertaraf etmek ve gerekirse yeni &ouml;ğretim metnini meydana getirmek i&ccedil;in gerekeni yapmalılar.\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Kur&rsquo;an anlayışında ise ilk merhalede &ouml;ğretimin dikkate alması gereken ilk şeyin, dini ilke ve esaslarını, mebd&rsquo;e ve me&rsquo;ad&rsquo;ını tanıma, anlama ve yaşamda uygun bir hedefin belirlemesi doğrultusunda olması beşeri toplumunun her bir ferdin ihtiyacı sayılmaktadır. Peygamberlerin g&ouml;nderiliş felsefesinin temeli de insanlığın bu fıtri ve genel ihtiya&ccedil;larını gidermektir.[1] Bir sonraki merhalede ise imanlı olan kimseler camia ve bireyin ihtiyacından sayılan bilimleri &ouml;ğrenmeye m&uuml;kelleftirler. Bu ihtiya&ccedil;lar zaman, mek&acirc;n ve bireyin niteliklerine g&ouml;re her şahıs ve toplumla irtibatlı bir şekilde başkalarından farklı olabilir. Bunun teşhis edilmesi de yine ferdin kendi uhdesindedir. Ama Kur&rsquo;an ayetlerinin b&uuml;t&uuml;n&uuml;nden istifade edilen şey ise şudur:\r\n\r\n\r\n	2-1. Camianın ihtiya&ccedil;larını gidermek i&ccedil;in dini olmayan bilimlerin &ouml;ğrenilmesi hi&ccedil;bir işk&acirc;lı olmamakla kalmıyor. Bilakis bu bilgilerin &ouml;ğrenilmesi gerekli ve vaciptir. Hata Allah u Te&acirc;l&acirc; bu bilimlerden bir kısmını doğrudan doğru peygamberlerinin g&uuml;d&uuml;m&uuml;ne sunmuştur.[2]\r\n\r\n\r\n	2-2. s&uuml;rekli bu dikkate sahip olmak gerekir ki, fert ve bireylerin sahip oldukları niteliklerine dikkatle &ouml;ğretime bakmak gerekir ki &ouml;ğretimin verileri daha m&uuml;nasip olabilsin ve &ouml;m&uuml;rlerinin telef olunması &ouml;nlenilmiş olsun. &Ouml;rneğin; Şiirin kendisi haram olmamakla birlikte şiirin kaide ve kurallarını başkalarına &ouml;ğretebilinir. Ama peygamberin sahip olduğu kişiliği şiiri kendisine &ouml;ğretecek konumun &ccedil;ok &ccedil;ok fevkindedir. &ldquo;Biz, o Peygamber&rsquo;e şiir &ouml;ğretmedik. Bu, ona yaraşmaz da. O(na verdiğimiz) ancak bir &ouml;ğ&uuml;t ve apa&ccedil;ık bir Kur&rsquo;an&rsquo;dır&rdquo;.[3] Peygamber-i Ekrem (s.a.a.) M&uuml;sl&uuml;manlar i&ccedil;in en iyi &ouml;rnek olan bir kimse olduğuna dikkatle[4] onun takip&ccedil;ileri de &ouml;m&uuml;rlerini ve kendi ve diğerlerinin ihtiya&ccedil;larını &ouml;yle bir şekilde programlandırmaları gerekir ki azami derecede &ouml;m&uuml;rlerinden yararlanabilsinler.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Yukarıda a&ccedil;ıklananlara ve hakeza &ouml;ğretim metinlerinin daha &ouml;nceden genel bir bakış a&ccedil;ısıyla ve &ouml;ğrencilerin tek tek bireye has olan ihtiya&ccedil;lar g&ouml;ze almaksızın tayin edildiğine dikkatle milli eğitim tarafından belirlenen metinlere kendilerini mahdut kılmamaları gerekmektedir. Bilakis kendi meyillerine ve ihtiya&ccedil;larına g&ouml;re ve d&uuml;ş&uuml;n&uuml;r ve tecr&uuml;beli kişilerle m&uuml;şavere ederek &ouml;ğretim metinlerinin yanı sıra kendi ihtiya&ccedil;larını giderecek kitaplar ve araştırmaları takip etmeleri lazım. Zira İslami camiada sırasıyla &ldquo;&ouml;ğrtim&rdquo; ve &ldquo;eğitim&rdquo; gerekli olduğu gibi her d&uuml;ş&uuml;n&uuml;r kişi de kendi ilminin zekatını verme esasınca ilmini başkalarının ihtiyarine sunması gerekmektedir.[5] &Ouml;ğrenciler de etkin bir şekilde ortaya &ccedil;ıkarak &ouml;ğrenmekle &ouml;ğretim metinlerinde yeni ve gerekli ihtiya&ccedil;ları gidermek bağlamında olmayan konuları araştırıp bahis konusu etsinler ve kendilerini daha &ouml;nceden belirlenmiş olan metinlerin konularına sınırlı kılmasınlar. Şu noktaya dikkat etmelidirler ki ilim &ouml;ğrenmekten daha ziyade araştırmakla elde edilir.[6] Başka bir beyanla &ldquo;&ouml;ğretim&rdquo; bağlamında yenilik&ccedil;ilik ve &uuml;retim okutucu ve eğiticinin elindedir ama araştırmada ise yenilik&ccedil;ilik ve &uuml;reticilik &ouml;ğrencinin elindedir. İkinci t&uuml;rden olan ilim i&ccedil;in &ccedil;abalar daha g&uuml;&ccedil;l&uuml; itici i&ccedil; g&uuml;d&uuml;lere haiz olması gerek.\r\n\r\n\r\n	Elbette ilmi kurumlar muvazzaftırlar ki gerekli olan sabit ders kitaplarını hazırlamakla birlikte &ouml;ğrenciler i&ccedil;in fırsatlar doğurmaları gerekmektedir ta ki &ouml;ğrenciler kendi sabit olmayan ihtiya&ccedil;larını da bu doğrultuda giderebilsinler.\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Bakara, 129; Ali İmran, 164;&nbsp; Cuma, 2 ve&hellip;\r\n\r\n\r\n	[2] &ldquo;Bir de Davud&rsquo;a, sizin i&ccedil;in, zırh yapma sanatını &ouml;ğrettik ki, savaşlarınızda sizi korusun. Şimdi siz ş&uuml;krediyor musunuz&rdquo;?, (Enbiya, 80); &ldquo;Andolsun, Davud&rsquo;a tarafımızdan bir l&uuml;tuf verdik. &ldquo;Ey dağlar! Kuşların eşliğinde onunla birlikte tespih edin&rdquo; dedik ve &ldquo;(B&uuml;t&uuml;n v&uuml;cudu &ouml;rtecek) zırhlar yap, iş&ccedil;ilikte de &ouml;l&ccedil;&uuml;y&uuml; tuttur diye demiri ona yumuşattık. &ldquo;Salih amel işleyin. &Ccedil;&uuml;nk&uuml; ben sizin yaptıklarınızı g&ouml;r&uuml;r&uuml;m&rdquo; diye vahyettik&rdquo;, (Sebe, 10).\r\n\r\n\r\n	[3] Yasin, 69.\r\n\r\n\r\n	[4] &ldquo;Andolsun, Allah&rsquo;ın Res&ucirc;l&uuml;nde sizin i&ccedil;in; Allah&rsquo;a ve ahiret g&uuml;n&uuml;ne kavuşmayı uman, Allah&rsquo;ı &ccedil;ok zikreden kimseler i&ccedil;in g&uuml;zel bir &ouml;rnek vardır&rdquo;. (Ahzap, 21).\r\n\r\n\r\n	[5] KULEYNİ, Muhammed b. Yakup, &ldquo;el-Kafi&rdquo;, Tahran: darul kitabil islamiye, 1365, hicri şemsi, c. 1, s. 41.\r\n\r\n\r\n	[6] A.g.e., s. 17.'),(152,'tr167','<p>\r\n	<br />\r\n	&nbsp;R&uuml;şvet etimolojik olarak &ldquo;r-ş-v&rdquo; k&ouml;k&uuml;nden gelme ve Arap&ccedil;a bir kelimedir. Kelimede bulunan &ldquo;r&rdquo; harfı feth (e), dam (u) ve kesr (i) (yani reşeve, r&uuml;şeve ve rişeve) olmak &uuml;zere &uuml;&ccedil; şekilde kullanılmıştır. Bu kelime m&uuml;frettir ve onun cemi &ldquo;reşa&rdquo; veya &ldquo;rişa&rdquo; şeklindedir. Fars&ccedil;ada mozd (el emeği)[1] anlamındadır.&nbsp; Istılahta ise bir kimse kendi hedefine ulaşabilmesi i&ccedil;in verdiği şeyler (par, mal) dir.[2]</p>\r\n\r\n<p>\r\n	R&uuml;şvetin haram oluşunu a&ccedil;ıklamak i&ccedil;in fakihler; Kur&rsquo;an, S&uuml;nnet, İcma ve Akıl olmak &uuml;zere d&ouml;rt delilden yararlanmışlar.[3]</p>\r\n\r\n<p>\r\n	Kur&rsquo;a&rsquo;nı Kerim:</p>\r\n\r\n<p>\r\n	Allah u Teala ş&ouml;yle buyurmaktadır: &ldquo;Aranızda birbirinizin mallarını haksız yere yemeyin. İnsanların mallarından bir kısmını bile bile g&uuml;naha girerek yemek i&ccedil;in onları h&acirc;kimlere (r&uuml;şvet olarak) vermeyin&rdquo;.[4] Allame Tabatabai bu ayetin tefsirinde ş&ouml;yle yazıyor: &ldquo;tedlu&rdquo; mastarı olan &ldquo;edilla&rdquo; kelimesinin anlamı kuyudan su &ccedil;ekmek i&ccedil;in kuyunun i&ccedil;ine atılan kovadır. Şu m&uuml;barek ayetteki anlamı h&acirc;kimlere r&uuml;şvet vermektir. Buradaki &ldquo;delv&rdquo; kelimesinin kullanımı konuya latif ve g&uuml;zel bir kinayedir ki r&uuml;şvet veren kimsenin g&ouml;ze almış olduğu şeyin h&uuml;km&uuml;n&uuml; kuyunun dibinde yer almış olan sunun menzilesine koymuş ki r&uuml;şvet kovanıyla dışarıya &ccedil;ekilmeye &ccedil;alışılıyor&rdquo;.[5] Dolayısıyla r&uuml;şvet vermenin haram oluşunun gereğince r&uuml;şvetin alınması da haramdır.[6]</p>\r\n\r\n<p>\r\n	Rivayetler :</p>\r\n\r\n<p>\r\n	Bir&ccedil;ok rivayetin i&ccedil;eriğince r&uuml;şvet alınmasını k&uuml;fr&uuml;n mısdaklarından sayılmaktadır. Şu rivayete dikkat ediniz: Peygamber (s.a.a) ş&ouml;yle buyurdu: &ldquo;R&uuml;şvetten uzak durun. Zira bu iş k&uuml;f&uuml;rd&uuml;r. R&uuml;şvet yiyen bir kimse cennet kokusunu alamıyor&rdquo;. İmam Cafer Sadık bu bağlamda ş&ouml;yle buyuruyor: &ldquo;&hellip;amma r&uuml;şvete gelince ey Ammar! H&uuml;k&uuml;mler noktasında Allah a ve Allah Resul&uuml;ne k&uuml;fretmek anlamındadır&rdquo;.[7]</p>\r\n\r\n<p>\r\n	İcma :</p>\r\n\r\n<p>\r\n	R&uuml;şvetin haram oluşu hakkında fakihlerce sunulmuş bir başka delil ehlis&uuml;nnet ve Şia olmak &uuml;zere t&uuml;m İslam fırkalarının &uuml;zerinde ittifak emiş olmalarıdır ki buna icma denilmektedi. Dolayısıyla icma ile r&uuml;şvetin haram oluşu sabit kılınmıştı.[8]</p>\r\n\r\n<p>\r\n	Akıl :</p>\r\n\r\n<p>\r\n	R&uuml;şvet camiaya &ccedil;ok zararlar varit ediyor. Bir kısım parayla (r&uuml;şvetle) kendi t&uuml;m maksatlarına ulaşırlarsa parasız olan ve her hangi bir nedenden dolayı r&uuml;şvet vermek istemeyenler kendi haklarına varmak i&ccedil;in bir&ccedil;ok sorunlarla karşılaşırlar. Sorumlular yapacakları işleri karşısında r&uuml;şvet almaya adet ederlerse r&uuml;şvet vermeyenlere karşı kendi vazifelerini gerektiği gibi ve doğru bir şekilde yerine getirmezler / getiremezler. Dolayısıyla idari sistem tamamen fesada bulaşır. Bu nedenle mukaddes-i ERDEBİLİ olmak &uuml;zer diğer &acirc;limler r&uuml;şvetin haram oluşu hakkında beyan edilen &ldquo;akli&rdquo; delili m&uuml;stakil bir delil olarak unvan etmişler. Yani r&uuml;şvetin haram oluşu aklen sabit kılınmıştır. &ldquo; Mecmau&rsquo;l &ndash; Fevaide ve&rsquo;l &ndash; Burhan &rdquo; adlı kitapta ş&ouml;yle yazılmaktadır: &ldquo;r&uuml;şvetin haram oluşunun nedeni akıl ve nakilden, kuran, M&uuml;sl&uuml;manların icma&rsquo;i ve s&uuml;nnetten istifade edilebilinir&rdquo;.[9]</p>\r\n\r\n<p>\r\n	Sonu&ccedil; itibarıyla taklidi mercilerin fetvasını zikredeceğiz:</p>\r\n\r\n<p>\r\n	Behcet, Hamenei, Safi, Fazıl, Mekarım ve Nuri gibi b&uuml;y&uuml;k Ayetullahlar ş&ouml;yle buyurmuşlardır: &ldquo;Dairelere m&uuml;racaat eden kimseler tarafından kurumlarda topluma hizmet vermekle g&ouml;revli &ccedil;alışanlara (memur) para veya herhangi bir mal vermek kurumları fesada bulaştırır ve şeran haramdır. (Veren kişi i&ccedil;in haram olduğu gibi) alan kişi i&ccedil;in de haramdır ve dolayısıyla bu doğrultuda malı elde kimse bu malda tasarruf etme hakkına sahip değildir.[10]</p>\r\n\r\n<p>\r\n	Tebrizi, Sistani ve Vahit gibi Ayetullahlar ş&ouml;yle buyurmuşlardır: &ldquo;Kaza (kazilik) babı dışında kendi hakkını almak i&ccedil;in r&uuml;şvet vermek caizdir. Ama vazifesi &ccedil;alışmak ve topluma hizmet etmek olan kimseler tarafından almak caiz değildir.[11]</p>\r\n\r\n<p>\r\n	&nbsp;\r\n	<p>\r\n		&nbsp;--------------</p>\r\n</p>\r\n\r\n<p>\r\n	[1] &ldquo; Mecmau&rsquo;l - Bahreyn &rdquo;, c. 1, s. 184.</p>\r\n\r\n<p>\r\n	[2] &ldquo;ibni Esir, &ldquo; en - Nihaye &rdquo;, c. 2, s. 226.</p>\r\n\r\n<p>\r\n	[3] Huyi, &ldquo; Misbahu&rsquo;l - Fekahe &rdquo;, c. 1, s. 256.</p>\r\n\r\n<p>\r\n	[4] Bakare, 188.</p>\r\n\r\n<p>\r\n	[5] &ldquo; el - mizan&rdquo;, c. 2, s. 52. (bakara suresinin 188. Ayetin zeylinde).</p>\r\n\r\n<p>\r\n	[6] Huyi, &ldquo; Misbahu&rsquo;l - Fekahe &rdquo;, c. 1, s. 234.</p>\r\n\r\n<p>\r\n	[7] &ldquo; Vesailu&rsquo;ş - Şia &rdquo;, c. 12, s. 63, bap: 5, hadis no: 1.</p>\r\n\r\n<p>\r\n	[8] NECEFİ, &ldquo; Cevahiru&rsquo;l - kelam Fi Şerhi Şerai&rsquo;i&rsquo;l &ndash; İslam &rdquo;, c. 22, s. 145; Huyi, &ldquo; Misbahu&rsquo;l - Fekahe &rdquo;, c. 1, s. 263. &nbsp;</p>\r\n\r\n<p>\r\n	[9] Mukaddes Erdebili, &ldquo; Mecmaul Fevaid Ve&rsquo;l - Burhan Fi Şerhi İrşad&rsquo;i&rsquo;l - Ezhan &rdquo;, Kum: defteri intişarati İslami, 1403, hicri kameri, c. 12, s. 49.</p>\r\n\r\n<p>\r\n	[10] İmam, &ldquo;tahriruvesile&rdquo;, c. 2, kitab-i kada, mesele: 6; Ayetullah fazıl: &ldquo;camiul meseil&rdquo;, c. 1, sual: 972; Ayetullah Mekarım-i Şirazi, &ldquo;istiftaat&rdquo;, c. 2, sual: 664&nbsp; ve 665; Ayetullah Safi; &ldquo; Camiu&rsquo;l - Ahakam &rdquo;, c. 2, sual: 1540; Ayetullah Hmenei, &ldquo; Ecvibetu&rsquo;l - İstiftaat &rdquo;, sual; 1246 ve 1247; Ayetullah Behcet: &ldquo; Tevziu&rsquo;l - Mesail &rdquo;, Muteferkat, mesele no: 16.</p>\r\n\r\n<p>\r\n	[11] Ayetullah Tabrizi, &ldquo; İstiftaat &rdquo;, sual 999; Ayetullah Vehit, &ldquo; Minhacu&rsquo;s - Salihin &rdquo;, c. 3, mesele no: 32; Ayetullah Sistani, &ldquo; sistani.org &rdquo;, r&uuml;şve baistifade ez nermefzar-i pursiman, (sd.).</p>\r\n','','&nbsp;R&uuml;şvet etimolojik olarak &ldquo;r-ş-v&rdquo; k&ouml;k&uuml;nden gelme ve Arap&ccedil;a bir kelimedir. Kelimede bulunan &ldquo;r&rdquo; harfı feth (e), dam (u) ve kesr (i) (yani reşeve, r&uuml;şeve ve rişeve) olmak &uuml;zere &uuml;&ccedil; şekilde kullanılmıştır. Bu kelime m&uuml;frettir ve onun cemi &ldquo;reşa&rdquo; veya &ldquo;rişa&rdquo; şeklindedir. Fars&ccedil;ada mozd (el emeği)[1] anlamındadır.&nbsp; Istılahta ise bir kimse kendi hedefine ulaşabilmesi i&ccedil;in verdiği şeyler (par, mal) dir.[2]\r\n\r\n\r\n	R&uuml;şvetin haram oluşunu a&ccedil;ıklamak i&ccedil;in fakihler; Kur&rsquo;an, S&uuml;nnet, İcma ve Akıl olmak &uuml;zere d&ouml;rt delilden yararlanmışlar.[3]\r\n\r\n\r\n	Kur&rsquo;a&rsquo;nı Kerim:\r\n\r\n\r\n	Allah u Teala ş&ouml;yle buyurmaktadır: &ldquo;Aranızda birbirinizin mallarını haksız yere yemeyin. İnsanların mallarından bir kısmını bile bile g&uuml;naha girerek yemek i&ccedil;in onları h&acirc;kimlere (r&uuml;şvet olarak) vermeyin&rdquo;.[4] Allame Tabatabai bu ayetin tefsirinde ş&ouml;yle yazıyor: &ldquo;tedlu&rdquo; mastarı olan &ldquo;edilla&rdquo; kelimesinin anlamı kuyudan su &ccedil;ekmek i&ccedil;in kuyunun i&ccedil;ine atılan kovadır. Şu m&uuml;barek ayetteki anlamı h&acirc;kimlere r&uuml;şvet vermektir. Buradaki &ldquo;delv&rdquo; kelimesinin kullanımı konuya latif ve g&uuml;zel bir kinayedir ki r&uuml;şvet veren kimsenin g&ouml;ze almış olduğu şeyin h&uuml;km&uuml;n&uuml; kuyunun dibinde yer almış olan sunun menzilesine koymuş ki r&uuml;şvet kovanıyla dışarıya &ccedil;ekilmeye &ccedil;alışılıyor&rdquo;.[5] Dolayısıyla r&uuml;şvet vermenin haram oluşunun gereğince r&uuml;şvetin alınması da haramdır.[6]\r\n\r\n\r\n	Rivayetler :\r\n\r\n\r\n	Bir&ccedil;ok rivayetin i&ccedil;eriğince r&uuml;şvet alınmasını k&uuml;fr&uuml;n mısdaklarından sayılmaktadır. Şu rivayete dikkat ediniz: Peygamber (s.a.a) ş&ouml;yle buyurdu: &ldquo;R&uuml;şvetten uzak durun. Zira bu iş k&uuml;f&uuml;rd&uuml;r. R&uuml;şvet yiyen bir kimse cennet kokusunu alamıyor&rdquo;. İmam Cafer Sadık bu bağlamda ş&ouml;yle buyuruyor: &ldquo;&hellip;amma r&uuml;şvete gelince ey Ammar! H&uuml;k&uuml;mler noktasında Allah a ve Allah Resul&uuml;ne k&uuml;fretmek anlamındadır&rdquo;.[7]\r\n\r\n\r\n	İcma :\r\n\r\n\r\n	R&uuml;şvetin haram oluşu hakkında fakihlerce sunulmuş bir başka delil ehlis&uuml;nnet ve Şia olmak &uuml;zere t&uuml;m İslam fırkalarının &uuml;zerinde ittifak emiş olmalarıdır ki buna icma denilmektedi. Dolayısıyla icma ile r&uuml;şvetin haram oluşu sabit kılınmıştı.[8]\r\n\r\n\r\n	Akıl :\r\n\r\n\r\n	R&uuml;şvet camiaya &ccedil;ok zararlar varit ediyor. Bir kısım parayla (r&uuml;şvetle) kendi t&uuml;m maksatlarına ulaşırlarsa parasız olan ve her hangi bir nedenden dolayı r&uuml;şvet vermek istemeyenler kendi haklarına varmak i&ccedil;in bir&ccedil;ok sorunlarla karşılaşırlar. Sorumlular yapacakları işleri karşısında r&uuml;şvet almaya adet ederlerse r&uuml;şvet vermeyenlere karşı kendi vazifelerini gerektiği gibi ve doğru bir şekilde yerine getirmezler / getiremezler. Dolayısıyla idari sistem tamamen fesada bulaşır. Bu nedenle mukaddes-i ERDEBİLİ olmak &uuml;zer diğer &acirc;limler r&uuml;şvetin haram oluşu hakkında beyan edilen &ldquo;akli&rdquo; delili m&uuml;stakil bir delil olarak unvan etmişler. Yani r&uuml;şvetin haram oluşu aklen sabit kılınmıştır. &ldquo; Mecmau&rsquo;l &ndash; Fevaide ve&rsquo;l &ndash; Burhan &rdquo; adlı kitapta ş&ouml;yle yazılmaktadır: &ldquo;r&uuml;şvetin haram oluşunun nedeni akıl ve nakilden, kuran, M&uuml;sl&uuml;manların icma&rsquo;i ve s&uuml;nnetten istifade edilebilinir&rdquo;.[9]\r\n\r\n\r\n	Sonu&ccedil; itibarıyla taklidi mercilerin fetvasını zikredeceğiz:\r\n\r\n\r\n	Behcet, Hamenei, Safi, Fazıl, Mekarım ve Nuri gibi b&uuml;y&uuml;k Ayetullahlar ş&ouml;yle buyurmuşlardır: &ldquo;Dairelere m&uuml;racaat eden kimseler tarafından kurumlarda topluma hizmet vermekle g&ouml;revli &ccedil;alışanlara (memur) para veya herhangi bir mal vermek kurumları fesada bulaştırır ve şeran haramdır. (Veren kişi i&ccedil;in haram olduğu gibi) alan kişi i&ccedil;in de haramdır ve dolayısıyla bu doğrultuda malı elde kimse bu malda tasarruf etme hakkına sahip değildir.[10]\r\n\r\n\r\n	Tebrizi, Sistani ve Vahit gibi Ayetullahlar ş&ouml;yle buyurmuşlardır: &ldquo;Kaza (kazilik) babı dışında kendi hakkını almak i&ccedil;in r&uuml;şvet vermek caizdir. Ama vazifesi &ccedil;alışmak ve topluma hizmet etmek olan kimseler tarafından almak caiz değildir.[11]\r\n\r\n\r\n	&nbsp;\r\n	\r\n		&nbsp;--------------\r\n\r\n\r\n\r\n	[1] &ldquo; Mecmau&rsquo;l - Bahreyn &rdquo;, c. 1, s. 184.\r\n\r\n\r\n	[2] &ldquo;ibni Esir, &ldquo; en - Nihaye &rdquo;, c. 2, s. 226.\r\n\r\n\r\n	[3] Huyi, &ldquo; Misbahu&rsquo;l - Fekahe &rdquo;, c. 1, s. 256.\r\n\r\n\r\n	[4] Bakare, 188.\r\n\r\n\r\n	[5] &ldquo; el - mizan&rdquo;, c. 2, s. 52. (bakara suresinin 188. Ayetin zeylinde).\r\n\r\n\r\n	[6] Huyi, &ldquo; Misbahu&rsquo;l - Fekahe &rdquo;, c. 1, s. 234.\r\n\r\n\r\n	[7] &ldquo; Vesailu&rsquo;ş - Şia &rdquo;, c. 12, s. 63, bap: 5, hadis no: 1.\r\n\r\n\r\n	[8] NECEFİ, &ldquo; Cevahiru&rsquo;l - kelam Fi Şerhi Şerai&rsquo;i&rsquo;l &ndash; İslam &rdquo;, c. 22, s. 145; Huyi, &ldquo; Misbahu&rsquo;l - Fekahe &rdquo;, c. 1, s. 263. &nbsp;\r\n\r\n\r\n	[9] Mukaddes Erdebili, &ldquo; Mecmaul Fevaid Ve&rsquo;l - Burhan Fi Şerhi İrşad&rsquo;i&rsquo;l - Ezhan &rdquo;, Kum: defteri intişarati İslami, 1403, hicri kameri, c. 12, s. 49.\r\n\r\n\r\n	[10] İmam, &ldquo;tahriruvesile&rdquo;, c. 2, kitab-i kada, mesele: 6; Ayetullah fazıl: &ldquo;camiul meseil&rdquo;, c. 1, sual: 972; Ayetullah Mekarım-i Şirazi, &ldquo;istiftaat&rdquo;, c. 2, sual: 664&nbsp; ve 665; Ayetullah Safi; &ldquo; Camiu&rsquo;l - Ahakam &rdquo;, c. 2, sual: 1540; Ayetullah Hmenei, &ldquo; Ecvibetu&rsquo;l - İstiftaat &rdquo;, sual; 1246 ve 1247; Ayetullah Behcet: &ldquo; Tevziu&rsquo;l - Mesail &rdquo;, Muteferkat, mesele no: 16.\r\n\r\n\r\n	[11] Ayetullah Tabrizi, &ldquo; İstiftaat &rdquo;, sual 999; Ayetullah Vehit, &ldquo; Minhacu&rsquo;s - Salihin &rdquo;, c. 3, mesele no: 32; Ayetullah Sistani, &ldquo; sistani.org &rdquo;, r&uuml;şve baistifade ez nermefzar-i pursiman, (sd.).',''),(2042,'tr2188','','','',''),(2043,'tr2187','','','',''),(2044,'tr2186','','','',''),(153,'tr166','<p>\r\n	&nbsp;Bazı ilimlerin Kur&rsquo;anla irtibatı &ouml;yle bir şekildedir ki onlar olmaksızın Kur&rsquo;an ayetlerini tefsir ve tahlil etmek imkansızdır. Sarf ilmi, nahiv ilmi, meani, beyan l&uuml;gat vb. ilimler gibi. Dolayısıyla m&uuml;fessir olan bir kimse Kur&rsquo;anın daha iyi anlaşılması i&ccedil;in etkili olan ilimlerde uzman olmalıdır. Kur&rsquo;anı kerimde &ldquo;am-has, mutlak-mukayet, nasih-mensuh&rdquo; gibi konular s&ouml;z konusudur. Bunları dakik bir şekilde anlamak Kur&rsquo;an ayetlerine vakıf olmak gerekmektedir. Mutlaka, am&rsquo;a veya mensuh&rsquo;a (nesih edilmiş) g&ouml;re h&uuml;k&uuml;m verilmesinden sakınmalı. Bu nedenledir ki imamlar (a.s.) Kur&rsquo;an&rsquo;ın en iyi m&uuml;fessirleridir. Zira b&uuml;t&uuml;n bunlara k&acirc;mil bir şekilde vakıf olan kimseler onlardır. Hatta onlar (a.s.) Kuranın hakikati ve konuşan (kuranı natık) kurandırlar.</p>\r\n\r\n<p>\r\n	Diğer taraftan bilinmelidir ki tefsir-i bi-reyin yasaklanması donuk kalıp hi&ccedil; d&uuml;ş&uuml;nmemek anlamında değerlendirilmemelidir. Zira Kur&rsquo;an&rsquo;da, tefekk&uuml;r&uuml;n yapılmamasının kendisi Allah tarafından mezemmet edilmiştir. Allah u Te&acirc;l&acirc; Kur&rsquo;an&rsquo;ı kerimde ş&ouml;yle buyurmuştur: &ldquo;H&acirc;l&acirc; Kur&rsquo;an&rsquo;ı d&uuml;ş&uuml;n&uuml;p anlamaya &ccedil;alışmıyorlar mı? Eğer o, Allah&rsquo;tan başkası tarafından (indirilmiş) olsaydı, mutlaka onda bir&ccedil;ok &ccedil;elişki bulurlardı&rdquo;.[i] Allah u Te&acirc;l&acirc; bu ayeti kerimede m&uuml;şriklerin delalete ve sapıklığa gitmelerinin nedenini Kuranda d&uuml;ş&uuml;n&uuml;p tedeb&uuml;r etmediklerine bağlıyor. Tefsir-i bi-reyin anlamı şudur: Şahıs masumlar tarafından yapılmış tefsirlere, ayetler bağlamında nakledilen hadislere ve aynı konuyla alakalı olan diğer ayetlere (am-has, mutlak-mukayet, nasih-mensuh) tevecc&uuml;h etmeksizin veya tefsir ilmine (veya tefsir ilmiyle irtibatı olan diğer ilimlere) vakıf olmaksızın sadece kendi zihninde tasarlamış olduğu &ouml;nc&uuml;lerle kuran ayetlerini tefsir ve tahlil ederek sadece kendi inan&ccedil;larını kurana dayatmak i&ccedil;in yapılan tefsirdir.</p>\r\n\r\n<p>\r\n	&nbsp;----------</p>\r\n\r\n<p>\r\n	[i] Nisa, 82.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','<p>\r\n	<br />\r\n	&nbsp;İlkin sorunun cevabına varmak i&ccedil;in yardımcı olabilecek birka&ccedil; noktayı hatırlatacağız:</p>\r\n\r\n<p>\r\n	Bir: Kur&rsquo;an ayetlerinin &ccedil;oğu umumun anlaması i&ccedil;in nazil olmuştur. Bu nedenle umumun ayetlerin zahirinden anladığı manalar h&uuml;ccettir aynı nedenden dolay usulcular kuranın zahirlerinden anlaşılan manalar (&ccedil;elişkilik ve &ccedil;elişkiliğe neden olmayacak taktirde) h&uuml;ccet olduğunu s&ouml;ylemişlerdir.[1]</p>\r\n\r\n<p>\r\n	İki: elbette ki kuranı kerimde &ouml;zel ve has ayetlerde vardır ki onların anlaşılması peygamber ve ilimde derinleşmiş (rasihun) kimselerin uhdesine bırakılmıştır. Onlardan yardım alınmaksızın bu ayetleri anlamak imk&acirc;nsızdır.</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil;: Kuranı kerimde &ldquo;am-has, mutlak-mukayet, nasih-mensuh&rdquo; şeklinde ayetler vardır. Onları dakik bir şekilde derk etmek i&ccedil;in kuran ayetlerine vakıf ve musallat olmak gerekir ki mutlak, am ve mensuh ayetler esasına g&ouml;re mana edilmemelidir.</p>\r\n\r\n<p>\r\n	D&ouml;rt: Bazı ilimler doğrudan Kar&rsquo;an&rsquo;ı tefsir etmekle irtibatlı değildir ama &ouml;nc&uuml;l olma bakımından irtibatlıdır. &Ouml;yle ki onlar olmaksızın kuranın ayetlerini dakik bir şekilde tefsir ve tahlil etmek imkansızdır. Sarf ilmi, nahiv ilmi, maani, beyan, l&uuml;gat vb. ilimler gibi. Dolayısıyla m&uuml;fessir Kur&rsquo;an&rsquo;ı daha iyi anlamak i&ccedil;in etkili olan ilimlere vakıf olması gerekmektedir.</p>\r\n\r\n<p>\r\n	Anlatılan noktaları dikkate alarak sorulan sorunun cevabına ge&ccedil;eceğiz.</p>\r\n\r\n<p>\r\n	Tefsir-i bi-rey ve D&uuml;ş&uuml;nmemek:</p>\r\n\r\n<p>\r\n	Bilinmelidir ki tefsir-i bi-reyin yasaklanması donuk kalıp hi&ccedil; d&uuml;ş&uuml;nmemek anlamında değerlendirilmemelidir. Zira Kur&rsquo;an&rsquo;da, tefekk&uuml;r&uuml;n yapılmamasının kendisi Allah tarafından mezemmet edilmiştir. Allah u Te&acirc;l&acirc; Kur&rsquo;an&rsquo;ı kerimde ş&ouml;yle buyurmuştur: &ldquo;Onlar Kur&rsquo;an&rsquo;ı d&uuml;ş&uuml;nm&uuml;yorlar mı? Yoksa kalplerin &uuml;zerinde kilitleri mi var?&rdquo;[2] Diğer taraftan da Allah u Teala kuranı kerimden yeni anlamlar istinbat edenleri &ouml;vm&uuml;şt&uuml;r ve bu bağlamda ş&ouml;yle buyurmaktadır: &ldquo;i&ccedil;lerinden yetki sahibi kimselere g&ouml;t&uuml;rselerdi, elbette bunlardan, onu değerlendirip sonu&ccedil; (h&uuml;k&uuml;m) &ccedil;ıkarabilecek nitelikte olanları onu anlayıp bilirlerdi&rdquo;[3] Başka bir ayeti kerimede ş&ouml;yle buyurmaktadır. &ldquo;H&acirc;l&acirc; Kur&rsquo;an&rsquo;ı d&uuml;ş&uuml;n&uuml;p anlamaya &ccedil;alışmıyorlar mı? Eğer o, Allah&rsquo;tan başkası tarafından (indirilmiş) olsaydı, mutlaka onda bir&ccedil;ok &ccedil;elişki bulurlardı&rdquo;.[4] Allah u Te&acirc;l&acirc; bu ayeti kerimede m&uuml;şriklerin delalete ve sapıklığa gitmelerinin nedenini Kuranda d&uuml;ş&uuml;n&uuml;p tedeb&uuml;r etmediklerine bağlıyor. İslam peygamberi &ldquo;Gadir-i Humda&rdquo; okuduğu veda hutbesinde insanlara ş&ouml;yle diyor: &ldquo;ey insanlar kuranda d&uuml;ş&uuml;n&uuml;n&uuml;z, onda dikkatli olunuz, ayetlerini anlayınız, kuranın m&uuml;teşabih ayetleri arkasından gitmeyiniz, onun muhkem ayetlerine bakınız&rdquo;.[5] Bu nedenle kuran ve rivayetler insanları kuranın ayetleri hakkında d&uuml;ş&uuml;nmeye, tefekk&uuml;r ve tedebb&uuml;r etmeye teşvik ve davet ediyor. Ş&uuml;phesiz yapılacak tefekk&uuml;r ve tedebb&uuml;r neticesinde kuran ayetleri hakkında tefsiri ve tahliller ortaya &ccedil;akacaktır.&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Ama &ldquo;tefsir-i bi-rey&rdquo; şeklinde yorumlanan ve İslam dininde mezemmet edilen ve k&ouml;t&uuml;lenen tefsir şekli ş&ouml;yledi: Şahıs masumlar tarafından yapılmış tefsire, ayetler bağlamında nakledilen hadislere ve aynı konuyla alakalı olan diğer ayetlere (am-has, mutlak-mukayet, nasih-mensuh) tevecc&uuml;h etmeksizin veya tefsir ilmine (veya tefsir ilmiyle irtibatı olan diğer ilimlere) vakıf olmaksızın sadece kendi zihninde tasarlamış olduğu &ouml;nc&uuml;lerle kuran ayetlerini tefsir ve tahlil ederek sadece kendi inan&ccedil;larını Kur&rsquo;an&rsquo;a dayatmak i&ccedil;in yapılan tefsirdir.</p>\r\n\r\n<p>\r\n	B&ouml;ylece yapılan tefsir İslam dini tarafından kabul g&ouml;r&uuml;lmemektedir. Her kim ilmi ve bilgisi olmaksızın kuran hakkında bir s&ouml;z s&ouml;ylerse yeri cehennem olacaktır denilmiştir.[6]</p>\r\n\r\n<p>\r\n	Buna binaen a&ccedil;ıklandığı noktaları dikkatle ş&ouml;yle bir değerlendirme yapabiliriz: Tefsir ilmine ve usul, l&uuml;gat, nahiv, hadis vb. ilgili ilimlere vakıf olmaksızın gelişi g&uuml;zel bir şekilde Kur&rsquo;an&rsquo;ı tefsir etmeye kalkışan kimse Allahtan fasıla almış ve peygamberin (s.a.a.) ifadesiyle ateşte yerini hazırlamış olacaktır.[7] Ama usullere ve dini &ouml;l&ccedil;&uuml;lere bina edilmiş olan entelekt&uuml;elsel tefsir ise &ldquo;tefsir-i bi-rey&rdquo; sayılmamaktadır.</p>\r\n\r\n<p>\r\n	Dikkate alınması gereken usullerden bir tanesi masumlardan geride kalan rivayetlere dikkat etmektir. Zira Allah u Teala kuranı mesetmek i&ccedil;in tahareti şart koşmuştur.[8] Mes ise zahiri ve batini olmak &uuml;zere her iki kısmı kapsıyor. Yani Kur&rsquo;an&rsquo;ın zahirini mes etmek i&ccedil;in zahiri taharet şart olduğu gibi Kur&rsquo;an&rsquo;ın batınını mesetmek; yani Kur&rsquo;nın derin manalarına varabilmek i&ccedil;in de batini taharet şarttır. Taharetin fazla olduğu oranda kuranın hakikatine ulaşmak i&ccedil;in de o kadar fazlalaşır. Bu nedenle imamlar (a.s.) pak, masum, g&uuml;nahlardan ari ve kamil taharete sahip oldukları[9] i&ccedil;in Kur&rsquo;an&rsquo;ın en iyi m&uuml;fessirleridirler. Belki de onlar Kur&rsquo;an&rsquo;ın hakikati ve kunuşan (kuranı natık) kurandırlar.</p>\r\n\r\n<p>\r\n	Netice itibariyle masumlar dışında başka kimseler kuranın ger&ccedil;ek m&uuml;fessiri olabiliyor bağlamında şunu s&ouml;ylemek gerekir: Kur&rsquo;an&rsquo;ın m&uuml;fessiri olabilmek i&ccedil;in evvela: tefsir ilmi ve tefsir ile irtibatlı ilimlere yeterince vakıf olunmalı, Saniyen: Bir ayet hakkında masum olan kimseden nakledilen bir rivayet varsa yapılan tefsirler ona aykırı olmamalı, Salisen; Daha &ouml;nceden kabul g&ouml;r&uuml;lm&uuml;ş &ouml;nc&uuml;lerle tefsir edilmemelidir.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Bu bağlamda &ldquo;tefsir-i efrad-i muhtelif ez kuran&rdquo; indeksine m&uuml;racaat ediniz.</p>\r\n\r\n<p>\r\n	[2] &ldquo;E fe la yetedebberunel kur&#39;ane em ala kulubin akfal&uuml;ha&rdquo;, (Muhammed, 24).</p>\r\n\r\n<p>\r\n	[3] &ldquo;H&acirc;lbuki onu peygambere ve i&ccedil;lerinden yetki sahibi kimselere g&ouml;t&uuml;rselerdi, elbette bunlardan, onu değerlendirip sonu&ccedil; (h&uuml;k&uuml;m) &ccedil;ıkarabilecek nitelikte olanları onu anlayıp bilirlerdi. Allah&rsquo;ın size l&uuml;tfu ve merhameti olmasaydı, pek azınız hari&ccedil;, muhakkak şeytana uyardınız&rdquo;, (nisa, 83); &ldquo;Tefsir-i İsna Aşeri&rdquo;, c. 1, s. 10.</p>\r\n\r\n<p>\r\n	[4] Nisa, 82.</p>\r\n\r\n<p>\r\n	[5] TABERİSİ,&nbsp; Ahmet b. Ali &ldquo;el-İhticac&rdquo;, Mehşhed-i Mukades, Neşri Murteza, 1403, c. 1, s. 60; &ldquo;terc&uuml;emei ec nesaih&rdquo;, s. 400.</p>\r\n\r\n<p>\r\n	[6] SADUK, &ldquo;et-Etevhit&rdquo;, intişarati camiai m&uuml;dderisin hevzei ilmiyei kum, 1357, şemsi kameri, s. 91.</p>\r\n\r\n<p>\r\n	[7] Kuranı bi-rey ile tefsir eden kimse yeri ateş dolu olsun&rdquo;, RAZİ, Fahruddin Ebu Abdullah Muhammed b. &Ouml;mer,&rdquo;Mefatihu&rsquo;l-Gayb&rdquo;, baskı, 3, Beyrut: Daru&rsquo;l &ndash; ihyau&rsquo;t - turasil - Arabi, 1420, c. 7, s. 148.</p>\r\n\r\n<p>\r\n	[8] &ldquo;Onu ancak tertemiz kılınmış kimseler mesederler&rdquo;. (vakia, 79).</p>\r\n\r\n<p>\r\n	[9] (Sadece Allah siz ehli beytten ricsi g&ouml;t&uuml;rmek ve sizi (ehli beyti tertemiz kılmak ister&rdquo;, (Ahzap 33).</p>\r\n','&nbsp;Bazı ilimlerin Kur&rsquo;anla irtibatı &ouml;yle bir şekildedir ki onlar olmaksızın Kur&rsquo;an ayetlerini tefsir ve tahlil etmek imkansızdır. Sarf ilmi, nahiv ilmi, meani, beyan l&uuml;gat vb. ilimler gibi. Dolayısıyla m&uuml;fessir olan bir kimse Kur&rsquo;anın daha iyi anlaşılması i&ccedil;in etkili olan ilimlerde uzman olmalıdır. Kur&rsquo;anı kerimde &ldquo;am-has, mutlak-mukayet, nasih-mensuh&rdquo; gibi konular s&ouml;z konusudur. Bunları dakik bir şekilde anlamak Kur&rsquo;an ayetlerine vakıf olmak gerekmektedir. Mutlaka, am&rsquo;a veya mensuh&rsquo;a (nesih edilmiş) g&ouml;re h&uuml;k&uuml;m verilmesinden sakınmalı. Bu nedenledir ki imamlar (a.s.) Kur&rsquo;an&rsquo;ın en iyi m&uuml;fessirleridir. Zira b&uuml;t&uuml;n bunlara k&acirc;mil bir şekilde vakıf olan kimseler onlardır. Hatta onlar (a.s.) Kuranın hakikati ve konuşan (kuranı natık) kurandırlar.\r\n\r\n\r\n	Diğer taraftan bilinmelidir ki tefsir-i bi-reyin yasaklanması donuk kalıp hi&ccedil; d&uuml;ş&uuml;nmemek anlamında değerlendirilmemelidir. Zira Kur&rsquo;an&rsquo;da, tefekk&uuml;r&uuml;n yapılmamasının kendisi Allah tarafından mezemmet edilmiştir. Allah u Te&acirc;l&acirc; Kur&rsquo;an&rsquo;ı kerimde ş&ouml;yle buyurmuştur: &ldquo;H&acirc;l&acirc; Kur&rsquo;an&rsquo;ı d&uuml;ş&uuml;n&uuml;p anlamaya &ccedil;alışmıyorlar mı? Eğer o, Allah&rsquo;tan başkası tarafından (indirilmiş) olsaydı, mutlaka onda bir&ccedil;ok &ccedil;elişki bulurlardı&rdquo;.[i] Allah u Te&acirc;l&acirc; bu ayeti kerimede m&uuml;şriklerin delalete ve sapıklığa gitmelerinin nedenini Kuranda d&uuml;ş&uuml;n&uuml;p tedeb&uuml;r etmediklerine bağlıyor. Tefsir-i bi-reyin anlamı şudur: Şahıs masumlar tarafından yapılmış tefsirlere, ayetler bağlamında nakledilen hadislere ve aynı konuyla alakalı olan diğer ayetlere (am-has, mutlak-mukayet, nasih-mensuh) tevecc&uuml;h etmeksizin veya tefsir ilmine (veya tefsir ilmiyle irtibatı olan diğer ilimlere) vakıf olmaksızın sadece kendi zihninde tasarlamış olduğu &ouml;nc&uuml;lerle kuran ayetlerini tefsir ve tahlil ederek sadece kendi inan&ccedil;larını kurana dayatmak i&ccedil;in yapılan tefsirdir.\r\n\r\n\r\n	&nbsp;----------\r\n\r\n\r\n	[i] Nisa, 82.\r\n\r\n\r\n	&nbsp;','&nbsp;İlkin sorunun cevabına varmak i&ccedil;in yardımcı olabilecek birka&ccedil; noktayı hatırlatacağız:\r\n\r\n\r\n	Bir: Kur&rsquo;an ayetlerinin &ccedil;oğu umumun anlaması i&ccedil;in nazil olmuştur. Bu nedenle umumun ayetlerin zahirinden anladığı manalar h&uuml;ccettir aynı nedenden dolay usulcular kuranın zahirlerinden anlaşılan manalar (&ccedil;elişkilik ve &ccedil;elişkiliğe neden olmayacak taktirde) h&uuml;ccet olduğunu s&ouml;ylemişlerdir.[1]\r\n\r\n\r\n	İki: elbette ki kuranı kerimde &ouml;zel ve has ayetlerde vardır ki onların anlaşılması peygamber ve ilimde derinleşmiş (rasihun) kimselerin uhdesine bırakılmıştır. Onlardan yardım alınmaksızın bu ayetleri anlamak imk&acirc;nsızdır.\r\n\r\n\r\n	&Uuml;&ccedil;: Kuranı kerimde &ldquo;am-has, mutlak-mukayet, nasih-mensuh&rdquo; şeklinde ayetler vardır. Onları dakik bir şekilde derk etmek i&ccedil;in kuran ayetlerine vakıf ve musallat olmak gerekir ki mutlak, am ve mensuh ayetler esasına g&ouml;re mana edilmemelidir.\r\n\r\n\r\n	D&ouml;rt: Bazı ilimler doğrudan Kar&rsquo;an&rsquo;ı tefsir etmekle irtibatlı değildir ama &ouml;nc&uuml;l olma bakımından irtibatlıdır. &Ouml;yle ki onlar olmaksızın kuranın ayetlerini dakik bir şekilde tefsir ve tahlil etmek imkansızdır. Sarf ilmi, nahiv ilmi, maani, beyan, l&uuml;gat vb. ilimler gibi. Dolayısıyla m&uuml;fessir Kur&rsquo;an&rsquo;ı daha iyi anlamak i&ccedil;in etkili olan ilimlere vakıf olması gerekmektedir.\r\n\r\n\r\n	Anlatılan noktaları dikkate alarak sorulan sorunun cevabına ge&ccedil;eceğiz.\r\n\r\n\r\n	Tefsir-i bi-rey ve D&uuml;ş&uuml;nmemek:\r\n\r\n\r\n	Bilinmelidir ki tefsir-i bi-reyin yasaklanması donuk kalıp hi&ccedil; d&uuml;ş&uuml;nmemek anlamında değerlendirilmemelidir. Zira Kur&rsquo;an&rsquo;da, tefekk&uuml;r&uuml;n yapılmamasının kendisi Allah tarafından mezemmet edilmiştir. Allah u Te&acirc;l&acirc; Kur&rsquo;an&rsquo;ı kerimde ş&ouml;yle buyurmuştur: &ldquo;Onlar Kur&rsquo;an&rsquo;ı d&uuml;ş&uuml;nm&uuml;yorlar mı? Yoksa kalplerin &uuml;zerinde kilitleri mi var?&rdquo;[2] Diğer taraftan da Allah u Teala kuranı kerimden yeni anlamlar istinbat edenleri &ouml;vm&uuml;şt&uuml;r ve bu bağlamda ş&ouml;yle buyurmaktadır: &ldquo;i&ccedil;lerinden yetki sahibi kimselere g&ouml;t&uuml;rselerdi, elbette bunlardan, onu değerlendirip sonu&ccedil; (h&uuml;k&uuml;m) &ccedil;ıkarabilecek nitelikte olanları onu anlayıp bilirlerdi&rdquo;[3] Başka bir ayeti kerimede ş&ouml;yle buyurmaktadır. &ldquo;H&acirc;l&acirc; Kur&rsquo;an&rsquo;ı d&uuml;ş&uuml;n&uuml;p anlamaya &ccedil;alışmıyorlar mı? Eğer o, Allah&rsquo;tan başkası tarafından (indirilmiş) olsaydı, mutlaka onda bir&ccedil;ok &ccedil;elişki bulurlardı&rdquo;.[4] Allah u Te&acirc;l&acirc; bu ayeti kerimede m&uuml;şriklerin delalete ve sapıklığa gitmelerinin nedenini Kuranda d&uuml;ş&uuml;n&uuml;p tedeb&uuml;r etmediklerine bağlıyor. İslam peygamberi &ldquo;Gadir-i Humda&rdquo; okuduğu veda hutbesinde insanlara ş&ouml;yle diyor: &ldquo;ey insanlar kuranda d&uuml;ş&uuml;n&uuml;n&uuml;z, onda dikkatli olunuz, ayetlerini anlayınız, kuranın m&uuml;teşabih ayetleri arkasından gitmeyiniz, onun muhkem ayetlerine bakınız&rdquo;.[5] Bu nedenle kuran ve rivayetler insanları kuranın ayetleri hakkında d&uuml;ş&uuml;nmeye, tefekk&uuml;r ve tedebb&uuml;r etmeye teşvik ve davet ediyor. Ş&uuml;phesiz yapılacak tefekk&uuml;r ve tedebb&uuml;r neticesinde kuran ayetleri hakkında tefsiri ve tahliller ortaya &ccedil;akacaktır.&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	Ama &ldquo;tefsir-i bi-rey&rdquo; şeklinde yorumlanan ve İslam dininde mezemmet edilen ve k&ouml;t&uuml;lenen tefsir şekli ş&ouml;yledi: Şahıs masumlar tarafından yapılmış tefsire, ayetler bağlamında nakledilen hadislere ve aynı konuyla alakalı olan diğer ayetlere (am-has, mutlak-mukayet, nasih-mensuh) tevecc&uuml;h etmeksizin veya tefsir ilmine (veya tefsir ilmiyle irtibatı olan diğer ilimlere) vakıf olmaksızın sadece kendi zihninde tasarlamış olduğu &ouml;nc&uuml;lerle kuran ayetlerini tefsir ve tahlil ederek sadece kendi inan&ccedil;larını Kur&rsquo;an&rsquo;a dayatmak i&ccedil;in yapılan tefsirdir.\r\n\r\n\r\n	B&ouml;ylece yapılan tefsir İslam dini tarafından kabul g&ouml;r&uuml;lmemektedir. Her kim ilmi ve bilgisi olmaksızın kuran hakkında bir s&ouml;z s&ouml;ylerse yeri cehennem olacaktır denilmiştir.[6]\r\n\r\n\r\n	Buna binaen a&ccedil;ıklandığı noktaları dikkatle ş&ouml;yle bir değerlendirme yapabiliriz: Tefsir ilmine ve usul, l&uuml;gat, nahiv, hadis vb. ilgili ilimlere vakıf olmaksızın gelişi g&uuml;zel bir şekilde Kur&rsquo;an&rsquo;ı tefsir etmeye kalkışan kimse Allahtan fasıla almış ve peygamberin (s.a.a.) ifadesiyle ateşte yerini hazırlamış olacaktır.[7] Ama usullere ve dini &ouml;l&ccedil;&uuml;lere bina edilmiş olan entelekt&uuml;elsel tefsir ise &ldquo;tefsir-i bi-rey&rdquo; sayılmamaktadır.\r\n\r\n\r\n	Dikkate alınması gereken usullerden bir tanesi masumlardan geride kalan rivayetlere dikkat etmektir. Zira Allah u Teala kuranı mesetmek i&ccedil;in tahareti şart koşmuştur.[8] Mes ise zahiri ve batini olmak &uuml;zere her iki kısmı kapsıyor. Yani Kur&rsquo;an&rsquo;ın zahirini mes etmek i&ccedil;in zahiri taharet şart olduğu gibi Kur&rsquo;an&rsquo;ın batınını mesetmek; yani Kur&rsquo;nın derin manalarına varabilmek i&ccedil;in de batini taharet şarttır. Taharetin fazla olduğu oranda kuranın hakikatine ulaşmak i&ccedil;in de o kadar fazlalaşır. Bu nedenle imamlar (a.s.) pak, masum, g&uuml;nahlardan ari ve kamil taharete sahip oldukları[9] i&ccedil;in Kur&rsquo;an&rsquo;ın en iyi m&uuml;fessirleridirler. Belki de onlar Kur&rsquo;an&rsquo;ın hakikati ve kunuşan (kuranı natık) kurandırlar.\r\n\r\n\r\n	Netice itibariyle masumlar dışında başka kimseler kuranın ger&ccedil;ek m&uuml;fessiri olabiliyor bağlamında şunu s&ouml;ylemek gerekir: Kur&rsquo;an&rsquo;ın m&uuml;fessiri olabilmek i&ccedil;in evvela: tefsir ilmi ve tefsir ile irtibatlı ilimlere yeterince vakıf olunmalı, Saniyen: Bir ayet hakkında masum olan kimseden nakledilen bir rivayet varsa yapılan tefsirler ona aykırı olmamalı, Salisen; Daha &ouml;nceden kabul g&ouml;r&uuml;lm&uuml;ş &ouml;nc&uuml;lerle tefsir edilmemelidir.&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Bu bağlamda &ldquo;tefsir-i efrad-i muhtelif ez kuran&rdquo; indeksine m&uuml;racaat ediniz.\r\n\r\n\r\n	[2] &ldquo;E fe la yetedebberunel kur&#39;ane em ala kulubin akfal&uuml;ha&rdquo;, (Muhammed, 24).\r\n\r\n\r\n	[3] &ldquo;H&acirc;lbuki onu peygambere ve i&ccedil;lerinden yetki sahibi kimselere g&ouml;t&uuml;rselerdi, elbette bunlardan, onu değerlendirip sonu&ccedil; (h&uuml;k&uuml;m) &ccedil;ıkarabilecek nitelikte olanları onu anlayıp bilirlerdi. Allah&rsquo;ın size l&uuml;tfu ve merhameti olmasaydı, pek azınız hari&ccedil;, muhakkak şeytana uyardınız&rdquo;, (nisa, 83); &ldquo;Tefsir-i İsna Aşeri&rdquo;, c. 1, s. 10.\r\n\r\n\r\n	[4] Nisa, 82.\r\n\r\n\r\n	[5] TABERİSİ,&nbsp; Ahmet b. Ali &ldquo;el-İhticac&rdquo;, Mehşhed-i Mukades, Neşri Murteza, 1403, c. 1, s. 60; &ldquo;terc&uuml;emei ec nesaih&rdquo;, s. 400.\r\n\r\n\r\n	[6] SADUK, &ldquo;et-Etevhit&rdquo;, intişarati camiai m&uuml;dderisin hevzei ilmiyei kum, 1357, şemsi kameri, s. 91.\r\n\r\n\r\n	[7] Kuranı bi-rey ile tefsir eden kimse yeri ateş dolu olsun&rdquo;, RAZİ, Fahruddin Ebu Abdullah Muhammed b. &Ouml;mer,&rdquo;Mefatihu&rsquo;l-Gayb&rdquo;, baskı, 3, Beyrut: Daru&rsquo;l &ndash; ihyau&rsquo;t - turasil - Arabi, 1420, c. 7, s. 148.\r\n\r\n\r\n	[8] &ldquo;Onu ancak tertemiz kılınmış kimseler mesederler&rdquo;. (vakia, 79).\r\n\r\n\r\n	[9] (Sadece Allah siz ehli beytten ricsi g&ouml;t&uuml;rmek ve sizi (ehli beyti tertemiz kılmak ister&rdquo;, (Ahzap 33).'),(154,'tr165','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Kur&rsquo;an&rsquo;ı kerim ayetlerini inceleme neticesinde ş&ouml;yle bir netice alınabilinir: Bir taraftan cehennemliklerin y&uuml;z&uuml; yanma neticesinde derisi kendi kabuğuna &ccedil;ekilir, dudakları par&ccedil;alanır &ccedil;ok &ccedil;irkin ve korkun&ccedil; bir hale gelir şekilde m&uuml;şahede ediliyor. Bir diğer taraftan ilahi azabın yenilenmesi ve tekrarlanması i&ccedil;in Allah u Te&acirc;l&acirc; karar kılmış ki beden ve y&uuml;zlerinin derisi s&uuml;rekli onarılabilinir durumda olacaktır. Bu nedenle cehennemliklerin y&uuml;z&uuml; &ouml;yle bir niteliğe sahiptir ki arkadaşları ve tanıdıkları tarafından tanınıyor. Bu arkadaş ve tanıdıkları ister onlarla birlikte cehennemde olsunlar ister ebedi cennette girmiş olanlar olsunlar.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Kur&rsquo;an ayetlerini dikkate aldığımızda cehennem ehlinin bazı &ouml;zellikler ve niteliklere sahip olduğunu &ouml;ğrenebiliriz. Y&uuml;z&uuml;n&uuml;n nasıl olduğu bağlamında dakik bilgiler veremezsek bile bu &ouml;zelliklere dikkatle uzaktan durumlarının nasıl olduğu bağlamında bazı tahminlerde bulunabiliriz. Bu &ouml;zelliklerden bazıları ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Cehennemliklerinin y&uuml;zleri olmak &uuml;zere t&uuml;m bedenleri cehennem ateşini tutuşturan ve alevlendiren odunlardır. Kur&rsquo;an&rsquo;ın bazı ayetlerince cehennem ateşinin ilk maddesi veya cehennem ateşinin odunları taşlar ve oranın sakini olan cehennem ehlinden oluşmaktadır.[1]<br />\r\n	&nbsp;&nbsp;&nbsp; Cehennem ehli ateşten bi&ccedil;ilmiş giysilere sahiptirler ki bedenlerinin tamamını kapatmıştır. Bunun yanı sıra başları ve y&uuml;zlerinin &uuml;zerine eritilmiş &ccedil;ok sıcak olan maddeler d&ouml;k&uuml;l&uuml;r.[2] &nbsp;<br />\r\n	&nbsp;&nbsp;&nbsp; Cehennemliklerin ateşte yanan y&uuml;zleri ateşe uyum sağlamış dolayısıyla ateşten zarar g&ouml;rmez şeklinde bir anlayış zihinlere gelmemelidir. Zira Kur&rsquo;an tabirince ateş y&uuml;zlerini sardıktan sonra onlar &ldquo;kalih&rdquo; olacaklardır.[3] M&uuml;fessirlerin &ccedil;oğu &ldquo;kalih&rdquo; olmalarını ş&ouml;yle tefsir etmişlerdir: Alevlerin y&uuml;zlerinde bırakmış olduğu eser neticesinde y&uuml;zlerindeki deriler kırışarak &uuml;st &uuml;ste &ccedil;ekilmiş şeklindedir. &Ouml;yle ki dudakları bir birinden uzak ve a&ccedil;ık şekilde kalmış durumdadır.[4]&nbsp; Keza alınları, yanları ve sırtları yemiş oldukları haram (haram kazan&ccedil; ve hakkı malında olup vermemiş) mal dolayısıyla dağlanacak ve eserleri &ccedil;ehreleri &uuml;zerinde bakı kalacaktır.[5]<br />\r\n	&nbsp;&nbsp;&nbsp; B&uuml;t&uuml;n bunlara rağmen cehennemdekilerin fizyolojik bedeni d&uuml;nyadaki beden gibi değildir ki bir sefer yanmakla yok olup bitsin. Bilakis asırlarca cehennemde kalsa ve bedenini par&ccedil;a par&ccedil;a edecek değişik cezalarla cezalandırılsa[6] bile bedenlerinin sahip olduğu asıl kalıp aradan yok olup onları &ouml;l&uuml;me g&ouml;t&uuml;rmez.[7] Cehennemlikler i&ccedil;inde bulundukları bu &ccedil;etin durumdan dolayı sıkıntıya gelirler. Bazen &ouml;l&uuml;m&uuml; temenni ederler[8] ve bazen de d&uuml;nyaya d&ouml;nd&uuml;r&uuml;l&uuml;p Salih amel işleyerek bu durumdan kurtulmak isterler ama onların bu isteklerine muvafakat yapılmayacaktır.</p>\r\n\r\n<p>\r\n	Bu bağlamda bedenlerinin derisi ve &ccedil;ehreleri Allahın kudretiyle onarılabilinir, dolayısıyla atış i&ccedil;inde yandığı halde azabının daimi olmasını sağlamak i&ccedil;in[9] s&uuml;rekli &ouml;nceki haletine d&ouml;necektir. Eskilerde ciltlerin yeniden onarma konusunun anlaşılması zor olabilirdi ama g&uuml;n&uuml;m&uuml;z d&uuml;nyasında bilimin gelişmesiyle hasar g&ouml;rm&uuml;ş olan ciltleri onarmak i&ccedil;in keşfetmiş oldukları maddelerin ortaya &ccedil;ıkmasıyla kolaylaşmıştır. Zira Allahın g&uuml;c&uuml; insanların g&uuml;c&uuml;nden daha sınırlı olduğunu kabul etmek m&uuml;min bir kimse i&ccedil;in doğru olamaz.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Bu nedenle cehennemliklerin &ccedil;ehresi arkadaşları ve tanıdıkları tarafından teşhis edilebilinir durumdadır. &Ouml;yle ki birbiriyle diyaloga ge&ccedil;ebilirler.[10]&nbsp;&nbsp;&nbsp; Cehennemliklerin zihniyetlerinde şerli bilinen bazı cennete gidip mutlu olan kimseleri kendi yanlarında bulamadığından dolayı hayrette kalırlar.[11] Hatta Kur&rsquo;an&rsquo;ın a&ccedil;ık ifadesine g&ouml;re cennetlikler de cehenneme bakarak eski arkadaşlarının oradaki durumunu m&uuml;şahede eder[12] ve onlarla diyaloga ge&ccedil;ebilirler.[13] &nbsp;</p>\r\n\r\n<p>\r\n	Elbette rivayetler şunu a&ccedil;ıklamaktadırlar ki su&ccedil;lular işlemiş oldukları su&ccedil;a m&uuml;nasip bir &ccedil;ehre ile ahirete adımlarını atarlar. B&uuml;y&uuml;kl&uuml;k taslayanlar tahkir edilmiş bedenleri bir karınca gibi k&uuml;&ccedil;&uuml;lt&uuml;lm&uuml;ş haliyle haşır olunurlar.[14] Ayni rivayetlerde a&ccedil;ık bir şekilde dile getirilmiştir ki onların bu durumu cennetlik veya cehennemlik bağlamında konumları belirleninceye kadar devam edecektir.[15] Bizim yapmış olduğumuz araştırma miktarınca cehennemliklilerin &ccedil;ehrelerinin nasıl olacağını a&ccedil;ık bir şekilde a&ccedil;ıklayan rivayetler bulunmamaktadır ama her hal&uuml;karda bu durumu a&ccedil;ık ve net bir şekilde a&ccedil;ıklayan rivayetleri bulduğumuzda sizinle paylaşacağız.</p>\r\n\r\n<p>\r\n	Sonu&ccedil; itibarıyla merhametli rabbimizden cehennemin azabından bizi muaf tutarak bizi ve sizi rahmetinin g&ouml;lgesinde yerleştirmesini temenni ediyoruz.</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] &ldquo;Yakıtı insanlarla taşlar olan ateşten sakının&rdquo;, (Bakara, 24; Tahrim, 6; Ali İmran, 10).</p>\r\n\r\n<p>\r\n	[2] &ldquo;İşte iki hasım taraf ki, Rableri hakkında tartışmaya girmişlerdir. Bunlardan ink&acirc;r edenler i&ccedil;in ateşten giysiler bi&ccedil;ilmiştir. Başlarının &uuml;st&uuml;nden de kaynar su d&ouml;k&uuml;l&uuml;r&rdquo; (Hac, 19).</p>\r\n\r\n<p>\r\n	[3] &ldquo;Telfehu v&uuml;cuheh&uuml;m&uuml;n naru ve h&uuml;m fiha kalihun&rdquo; yani &ldquo;Ateş y&uuml;zlerini yalar ve onlar orada sırıtır kalırlar&rdquo;, (M&uuml;min&uuml;n, 104).</p>\r\n\r\n<p>\r\n	[4] MEKARIM-İ ŞİRAZİ, &ldquo;Tefsir-i N&uuml;m&uuml;ne&rdquo;, Tahran: Daru&rsquo;l &ndash; Kutubu&rsquo;l &ndash; İslamiye, 1374, hicri şemsi, c. 14, s. 330.</p>\r\n\r\n<p>\r\n	[5] &ldquo;O g&uuml;n bunlar cehennem ateşinde kızdırılacak da onların alınları, b&ouml;ğ&uuml;rleri ve sırtları bunlarla dağlanacak ve, &ldquo;İşte bu, kendiniz i&ccedil;in biriktirip sakladığınız şeylerdir. Haydi tadın bakalım, biriktirip sakladıklarınızı!&rdquo; denilecek&rdquo;, (Tevbe, 35).</p>\r\n\r\n<p>\r\n	[6] &ldquo;Bu cennetliklerin durumu, ateşte temelli kalacak olan ve bağırsaklarını par&ccedil;a par&ccedil;a edecek kaynar su i&ccedil;irilen kimselerin durumu gibi olur mu?&rdquo;, (Muhammed, 15).</p>\r\n\r\n<p>\r\n	[7] &ldquo;İnk&acirc;r edenler i&ccedil;in ise cehennem ateşi vardır. &Ouml;ld&uuml;r&uuml;lmezler ki &ouml;ls&uuml;nler. Kendilerinden cehennem azabı da hafifletilmez. İşte biz her nank&ouml;r&uuml; b&ouml;yle cezalandırırız&rdquo;, (Fatır, 36).</p>\r\n\r\n<p>\r\n	[8] &ldquo;(G&ouml;revli meleğe ş&ouml;yle seslenirler:) &ldquo;Ey M&acirc;lik! Rabbin bizim işimizi bitirsin.&rdquo; O da, &ldquo;Siz hep b&ouml;yle kalacaksınız&rdquo; der&rdquo;, (zuhruf, 77).</p>\r\n\r\n<p>\r\n	[9] &ldquo;Ş&uuml;phesiz &acirc;yetlerimizi ink&acirc;r edenleri biz ateşe atacağız. Derileri yanıp d&ouml;k&uuml;ld&uuml;k&ccedil;e, azabı tatmaları i&ccedil;in onların derilerini yenileyeceğiz. Ş&uuml;phesiz Allah, mutlak g&uuml;&ccedil; sahibidir, h&uuml;k&uuml;m ve hikmet sahibidir&rdquo;, (Nisa, 56).</p>\r\n\r\n<p>\r\n	[10] &ldquo;İşte b&ouml;yle! Ş&uuml;phesiz azgınlar i&ccedil;in elbette k&ouml;t&uuml; bir d&ouml;n&uuml;ş yeri, cehennem vardır. Onlar oraya girerler. Orası ne k&ouml;t&uuml; bir yataktır, İşte (azap), onu tatsınlar: Bir kaynar su ve bir irin, O azaba benzer &ccedil;eşit &ccedil;eşit başka azaplar da vardır, Kendi aralarında ş&ouml;yle derler:) &ldquo;İşte sizinle beraber cehenneme tıkılacak bir grup. Onlara rahat ve huzur olmasın! Ş&uuml;phesiz onlar cehenneme gireceklerdir. O grup da, &ldquo;Hayır, size rahat ve huzur olmasın. Bu cehennemi bizim &ouml;n&uuml;m&uuml;ze siz s&uuml;rd&uuml;n&uuml;z. Orası ne k&ouml;t&uuml; durak yeridir!&rdquo; der. Ş&ouml;yle derler: &ldquo;Ey Rabbimiz! Bunu bizim &ouml;n&uuml;m&uuml;ze kim s&uuml;rd&uuml;yse, cehennemde onun azabını bir kat daha artır. (Sad, 55-61).</p>\r\n\r\n<p>\r\n	[11] &ldquo;Yine ş&ouml;yle derler: &ldquo;D&uuml;nyada kendilerini k&ouml;t&uuml; saydığımız adamları acaba neden g&ouml;remiyoruz?&rdquo;, (Sad, 62).</p>\r\n\r\n<p>\r\n	[12] &ldquo;İ&ccedil;lerinden biri der ki: &ldquo;Benim bir arkadaşım vardı, Sen de tekrar dirilmeyi tasdik edenlerden misin?&rdquo; derdi, Konuşan o kimse, yanındakilere, &ldquo;Bakar mısınız, h&acirc;li ne oldu?&rdquo; der. Kendisi de bakar ve onu cehennemin ortasında g&ouml;r&uuml;r&rdquo;, (saffat, 51 &ndash; 55).</p>\r\n\r\n<p>\r\n	[13] &ldquo;Onlar cennetlerdedirler. Birbirlerine su&ccedil;lular hakkında sorular sorarlar ve d&ouml;n&uuml;p onlara ş&ouml;yle derler: &ldquo;Sizi Sekar&rsquo;a (cehenneme) ne soktu?. Onlar ş&ouml;yle derler: &ldquo;Biz namaz kılanlardan değildik, Yoksula yedirmezdik, Batıla dalanlarla birlikte biz de dalardık, Ceza g&uuml;n&uuml;n&uuml; de yalanlıyorduk, Nihayet &ouml;l&uuml;m bize gelip &ccedil;attı&rdquo;, (m&uuml;dessir, 40 &ndash; 47).</p>\r\n\r\n<p>\r\n	[14] HUR AMULİ, Muhammed b. El- H&uuml;seyin, &ldquo;Vesailu&rsquo;ş &ndash; Şia&rdquo;, Kum: M&uuml;esesei Alulbeyt, 1409, kameri, c. 15, s. 378,&nbsp; hadis no: 20795.</p>\r\n\r\n<p>\r\n	[15] Şeyh Saduk, &ldquo;sevabu&rsquo;l &ndash; Amal&rdquo;, Kum: intişarat-i Şerif Rezi, 1364, hicri şemsi, c. 1, s. 280.</p>\r\n','Kur&rsquo;an&rsquo;ı kerim ayetlerini inceleme neticesinde ş&ouml;yle bir netice alınabilinir: Bir taraftan cehennemliklerin y&uuml;z&uuml; yanma neticesinde derisi kendi kabuğuna &ccedil;ekilir, dudakları par&ccedil;alanır &ccedil;ok &ccedil;irkin ve korkun&ccedil; bir hale gelir şekilde m&uuml;şahede ediliyor. Bir diğer taraftan ilahi azabın yenilenmesi ve tekrarlanması i&ccedil;in Allah u Te&acirc;l&acirc; karar kılmış ki beden ve y&uuml;zlerinin derisi s&uuml;rekli onarılabilinir durumda olacaktır. Bu nedenle cehennemliklerin y&uuml;z&uuml; &ouml;yle bir niteliğe sahiptir ki arkadaşları ve tanıdıkları tarafından tanınıyor. Bu arkadaş ve tanıdıkları ister onlarla birlikte cehennemde olsunlar ister ebedi cennette girmiş olanlar olsunlar.','&nbsp;Kur&rsquo;an ayetlerini dikkate aldığımızda cehennem ehlinin bazı &ouml;zellikler ve niteliklere sahip olduğunu &ouml;ğrenebiliriz. Y&uuml;z&uuml;n&uuml;n nasıl olduğu bağlamında dakik bilgiler veremezsek bile bu &ouml;zelliklere dikkatle uzaktan durumlarının nasıl olduğu bağlamında bazı tahminlerde bulunabiliriz. Bu &ouml;zelliklerden bazıları ş&ouml;yledir:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Cehennemliklerinin y&uuml;zleri olmak &uuml;zere t&uuml;m bedenleri cehennem ateşini tutuşturan ve alevlendiren odunlardır. Kur&rsquo;an&rsquo;ın bazı ayetlerince cehennem ateşinin ilk maddesi veya cehennem ateşinin odunları taşlar ve oranın sakini olan cehennem ehlinden oluşmaktadır.[1]\r\n	&nbsp;&nbsp;&nbsp; Cehennem ehli ateşten bi&ccedil;ilmiş giysilere sahiptirler ki bedenlerinin tamamını kapatmıştır. Bunun yanı sıra başları ve y&uuml;zlerinin &uuml;zerine eritilmiş &ccedil;ok sıcak olan maddeler d&ouml;k&uuml;l&uuml;r.[2] &nbsp;\r\n	&nbsp;&nbsp;&nbsp; Cehennemliklerin ateşte yanan y&uuml;zleri ateşe uyum sağlamış dolayısıyla ateşten zarar g&ouml;rmez şeklinde bir anlayış zihinlere gelmemelidir. Zira Kur&rsquo;an tabirince ateş y&uuml;zlerini sardıktan sonra onlar &ldquo;kalih&rdquo; olacaklardır.[3] M&uuml;fessirlerin &ccedil;oğu &ldquo;kalih&rdquo; olmalarını ş&ouml;yle tefsir etmişlerdir: Alevlerin y&uuml;zlerinde bırakmış olduğu eser neticesinde y&uuml;zlerindeki deriler kırışarak &uuml;st &uuml;ste &ccedil;ekilmiş şeklindedir. &Ouml;yle ki dudakları bir birinden uzak ve a&ccedil;ık şekilde kalmış durumdadır.[4]&nbsp; Keza alınları, yanları ve sırtları yemiş oldukları haram (haram kazan&ccedil; ve hakkı malında olup vermemiş) mal dolayısıyla dağlanacak ve eserleri &ccedil;ehreleri &uuml;zerinde bakı kalacaktır.[5]\r\n	&nbsp;&nbsp;&nbsp; B&uuml;t&uuml;n bunlara rağmen cehennemdekilerin fizyolojik bedeni d&uuml;nyadaki beden gibi değildir ki bir sefer yanmakla yok olup bitsin. Bilakis asırlarca cehennemde kalsa ve bedenini par&ccedil;a par&ccedil;a edecek değişik cezalarla cezalandırılsa[6] bile bedenlerinin sahip olduğu asıl kalıp aradan yok olup onları &ouml;l&uuml;me g&ouml;t&uuml;rmez.[7] Cehennemlikler i&ccedil;inde bulundukları bu &ccedil;etin durumdan dolayı sıkıntıya gelirler. Bazen &ouml;l&uuml;m&uuml; temenni ederler[8] ve bazen de d&uuml;nyaya d&ouml;nd&uuml;r&uuml;l&uuml;p Salih amel işleyerek bu durumdan kurtulmak isterler ama onların bu isteklerine muvafakat yapılmayacaktır.\r\n\r\n\r\n	Bu bağlamda bedenlerinin derisi ve &ccedil;ehreleri Allahın kudretiyle onarılabilinir, dolayısıyla atış i&ccedil;inde yandığı halde azabının daimi olmasını sağlamak i&ccedil;in[9] s&uuml;rekli &ouml;nceki haletine d&ouml;necektir. Eskilerde ciltlerin yeniden onarma konusunun anlaşılması zor olabilirdi ama g&uuml;n&uuml;m&uuml;z d&uuml;nyasında bilimin gelişmesiyle hasar g&ouml;rm&uuml;ş olan ciltleri onarmak i&ccedil;in keşfetmiş oldukları maddelerin ortaya &ccedil;ıkmasıyla kolaylaşmıştır. Zira Allahın g&uuml;c&uuml; insanların g&uuml;c&uuml;nden daha sınırlı olduğunu kabul etmek m&uuml;min bir kimse i&ccedil;in doğru olamaz.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Bu nedenle cehennemliklerin &ccedil;ehresi arkadaşları ve tanıdıkları tarafından teşhis edilebilinir durumdadır. &Ouml;yle ki birbiriyle diyaloga ge&ccedil;ebilirler.[10]&nbsp;&nbsp;&nbsp; Cehennemliklerin zihniyetlerinde şerli bilinen bazı cennete gidip mutlu olan kimseleri kendi yanlarında bulamadığından dolayı hayrette kalırlar.[11] Hatta Kur&rsquo;an&rsquo;ın a&ccedil;ık ifadesine g&ouml;re cennetlikler de cehenneme bakarak eski arkadaşlarının oradaki durumunu m&uuml;şahede eder[12] ve onlarla diyaloga ge&ccedil;ebilirler.[13] &nbsp;\r\n\r\n\r\n	Elbette rivayetler şunu a&ccedil;ıklamaktadırlar ki su&ccedil;lular işlemiş oldukları su&ccedil;a m&uuml;nasip bir &ccedil;ehre ile ahirete adımlarını atarlar. B&uuml;y&uuml;kl&uuml;k taslayanlar tahkir edilmiş bedenleri bir karınca gibi k&uuml;&ccedil;&uuml;lt&uuml;lm&uuml;ş haliyle haşır olunurlar.[14] Ayni rivayetlerde a&ccedil;ık bir şekilde dile getirilmiştir ki onların bu durumu cennetlik veya cehennemlik bağlamında konumları belirleninceye kadar devam edecektir.[15] Bizim yapmış olduğumuz araştırma miktarınca cehennemliklilerin &ccedil;ehrelerinin nasıl olacağını a&ccedil;ık bir şekilde a&ccedil;ıklayan rivayetler bulunmamaktadır ama her hal&uuml;karda bu durumu a&ccedil;ık ve net bir şekilde a&ccedil;ıklayan rivayetleri bulduğumuzda sizinle paylaşacağız.\r\n\r\n\r\n	Sonu&ccedil; itibarıyla merhametli rabbimizden cehennemin azabından bizi muaf tutarak bizi ve sizi rahmetinin g&ouml;lgesinde yerleştirmesini temenni ediyoruz.\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] &ldquo;Yakıtı insanlarla taşlar olan ateşten sakının&rdquo;, (Bakara, 24; Tahrim, 6; Ali İmran, 10).\r\n\r\n\r\n	[2] &ldquo;İşte iki hasım taraf ki, Rableri hakkında tartışmaya girmişlerdir. Bunlardan ink&acirc;r edenler i&ccedil;in ateşten giysiler bi&ccedil;ilmiştir. Başlarının &uuml;st&uuml;nden de kaynar su d&ouml;k&uuml;l&uuml;r&rdquo; (Hac, 19).\r\n\r\n\r\n	[3] &ldquo;Telfehu v&uuml;cuheh&uuml;m&uuml;n naru ve h&uuml;m fiha kalihun&rdquo; yani &ldquo;Ateş y&uuml;zlerini yalar ve onlar orada sırıtır kalırlar&rdquo;, (M&uuml;min&uuml;n, 104).\r\n\r\n\r\n	[4] MEKARIM-İ ŞİRAZİ, &ldquo;Tefsir-i N&uuml;m&uuml;ne&rdquo;, Tahran: Daru&rsquo;l &ndash; Kutubu&rsquo;l &ndash; İslamiye, 1374, hicri şemsi, c. 14, s. 330.\r\n\r\n\r\n	[5] &ldquo;O g&uuml;n bunlar cehennem ateşinde kızdırılacak da onların alınları, b&ouml;ğ&uuml;rleri ve sırtları bunlarla dağlanacak ve, &ldquo;İşte bu, kendiniz i&ccedil;in biriktirip sakladığınız şeylerdir. Haydi tadın bakalım, biriktirip sakladıklarınızı!&rdquo; denilecek&rdquo;, (Tevbe, 35).\r\n\r\n\r\n	[6] &ldquo;Bu cennetliklerin durumu, ateşte temelli kalacak olan ve bağırsaklarını par&ccedil;a par&ccedil;a edecek kaynar su i&ccedil;irilen kimselerin durumu gibi olur mu?&rdquo;, (Muhammed, 15).\r\n\r\n\r\n	[7] &ldquo;İnk&acirc;r edenler i&ccedil;in ise cehennem ateşi vardır. &Ouml;ld&uuml;r&uuml;lmezler ki &ouml;ls&uuml;nler. Kendilerinden cehennem azabı da hafifletilmez. İşte biz her nank&ouml;r&uuml; b&ouml;yle cezalandırırız&rdquo;, (Fatır, 36).\r\n\r\n\r\n	[8] &ldquo;(G&ouml;revli meleğe ş&ouml;yle seslenirler:) &ldquo;Ey M&acirc;lik! Rabbin bizim işimizi bitirsin.&rdquo; O da, &ldquo;Siz hep b&ouml;yle kalacaksınız&rdquo; der&rdquo;, (zuhruf, 77).\r\n\r\n\r\n	[9] &ldquo;Ş&uuml;phesiz &acirc;yetlerimizi ink&acirc;r edenleri biz ateşe atacağız. Derileri yanıp d&ouml;k&uuml;ld&uuml;k&ccedil;e, azabı tatmaları i&ccedil;in onların derilerini yenileyeceğiz. Ş&uuml;phesiz Allah, mutlak g&uuml;&ccedil; sahibidir, h&uuml;k&uuml;m ve hikmet sahibidir&rdquo;, (Nisa, 56).\r\n\r\n\r\n	[10] &ldquo;İşte b&ouml;yle! Ş&uuml;phesiz azgınlar i&ccedil;in elbette k&ouml;t&uuml; bir d&ouml;n&uuml;ş yeri, cehennem vardır. Onlar oraya girerler. Orası ne k&ouml;t&uuml; bir yataktır, İşte (azap), onu tatsınlar: Bir kaynar su ve bir irin, O azaba benzer &ccedil;eşit &ccedil;eşit başka azaplar da vardır, Kendi aralarında ş&ouml;yle derler:) &ldquo;İşte sizinle beraber cehenneme tıkılacak bir grup. Onlara rahat ve huzur olmasın! Ş&uuml;phesiz onlar cehenneme gireceklerdir. O grup da, &ldquo;Hayır, size rahat ve huzur olmasın. Bu cehennemi bizim &ouml;n&uuml;m&uuml;ze siz s&uuml;rd&uuml;n&uuml;z. Orası ne k&ouml;t&uuml; durak yeridir!&rdquo; der. Ş&ouml;yle derler: &ldquo;Ey Rabbimiz! Bunu bizim &ouml;n&uuml;m&uuml;ze kim s&uuml;rd&uuml;yse, cehennemde onun azabını bir kat daha artır. (Sad, 55-61).\r\n\r\n\r\n	[11] &ldquo;Yine ş&ouml;yle derler: &ldquo;D&uuml;nyada kendilerini k&ouml;t&uuml; saydığımız adamları acaba neden g&ouml;remiyoruz?&rdquo;, (Sad, 62).\r\n\r\n\r\n	[12] &ldquo;İ&ccedil;lerinden biri der ki: &ldquo;Benim bir arkadaşım vardı, Sen de tekrar dirilmeyi tasdik edenlerden misin?&rdquo; derdi, Konuşan o kimse, yanındakilere, &ldquo;Bakar mısınız, h&acirc;li ne oldu?&rdquo; der. Kendisi de bakar ve onu cehennemin ortasında g&ouml;r&uuml;r&rdquo;, (saffat, 51 &ndash; 55).\r\n\r\n\r\n	[13] &ldquo;Onlar cennetlerdedirler. Birbirlerine su&ccedil;lular hakkında sorular sorarlar ve d&ouml;n&uuml;p onlara ş&ouml;yle derler: &ldquo;Sizi Sekar&rsquo;a (cehenneme) ne soktu?. Onlar ş&ouml;yle derler: &ldquo;Biz namaz kılanlardan değildik, Yoksula yedirmezdik, Batıla dalanlarla birlikte biz de dalardık, Ceza g&uuml;n&uuml;n&uuml; de yalanlıyorduk, Nihayet &ouml;l&uuml;m bize gelip &ccedil;attı&rdquo;, (m&uuml;dessir, 40 &ndash; 47).\r\n\r\n\r\n	[14] HUR AMULİ, Muhammed b. El- H&uuml;seyin, &ldquo;Vesailu&rsquo;ş &ndash; Şia&rdquo;, Kum: M&uuml;esesei Alulbeyt, 1409, kameri, c. 15, s. 378,&nbsp; hadis no: 20795.\r\n\r\n\r\n	[15] Şeyh Saduk, &ldquo;sevabu&rsquo;l &ndash; Amal&rdquo;, Kum: intişarat-i Şerif Rezi, 1364, hicri şemsi, c. 1, s. 280.'),(155,'tr164','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İrfan, imamların nazarında pratik ve teorik irfan olmak &uuml;zere iki kısma ayrılmamaktadır ve onların sire ve lisanlarında pratik irfan teorik irfandan ayrı değildir; zira onlar pratik irfanla hakikatlerin tanımını elde ettiler ve sonra elde etikleri hakikatlerin tanımını kelam kalıbına d&ouml;kerek insanlara sundular. Ayriyeten irfanın teorik ve pratik irfan olarak kısımlandırılmasının &uuml;zerinden bin yıl ge&ccedil;memiş, belki bu kısımlandırma son y&uuml;zyıllar i&ccedil;inde ger&ccedil;ekleştirilmiştir. Ama yinede Nehc&uuml;&rsquo;l Belağa sonsuz irfan denizidir. Bu b&uuml;y&uuml;k ve değerli kitap, hem teorik irfan ve hem de pratik irfanda kamil arif ve ariflerin imamı olan insanı kamilin s&ouml;zlerinin bir kısmıdır. Nehc&uuml;&rsquo;l Belağa teorik ve pratik olmak &uuml;zere irfan ve ilahi maariflerle doludur ve ayrıntılı cevapta &ouml;rnekler vererek onlara değineceğiz.&nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;İrfanın tanımı belirtildiği gibi hakkın taliplerinin matluplarına ve hakkı tanımak i&ccedil;in se&ccedil;tikleri yol ve y&ouml;ntemdir.&nbsp; İrfan iki kısma ayrılmaktadır: Pratik irfan; yani seyri suluk, vusul ve fena ve teorik irfan; yani keşf ve şuhudun kural ve y&ouml;ntemleri.[1]&nbsp; Başka bir tabirle; teorik irfan varlığın tefsirini yapmaktadır; yani Allah, insan ve d&uuml;nyanın tefsiri. Pratik irfan ise insanı k&acirc;mil bir şekilde terbiye etmesini &uuml;stlenmiştir.</p>\r\n\r\n<p>\r\n	S&ouml;ze başlamadan &ouml;nce birka&ccedil; noktanın hatırlatılması gerekli g&ouml;r&uuml;lmektedir: Evvela: İrfan, imamların nazarında pratik ve teorik irfan olmak &uuml;zere iki kısma ayrılmamaktadır ve onların sire ve lisanlarında pratik irfan teorik irfandan ayrı değildir. Zira onlar pratik irfanla hakikatlerin tanımını elde ettiler ve sonra hakikat ve elde ettikleri tanımı kelam kalıbına sokarak insanlara beyan ettiler.</p>\r\n\r\n<p>\r\n	Saniyen; İrfanın teorik ve pratik irfan olarak kısımlandırılmasının ge&ccedil;mişi bin yıla sahip değildir, belki bu kısımlandırma İbn-i Arabi zamanında başlamış ve bariz &ouml;rneği Hikmet&rsquo;i Mutaaliye de olduğu gibi sonraları felsefeye de girmiştir.</p>\r\n\r\n<p>\r\n	Ama yinede Nehc&uuml;&rsquo;l Belağa sonsuz irfan denizidir. Bu b&uuml;y&uuml;k ve değerli kitap, hem teorik irfan ve hem de pratik irfanda kamil arif ve ariflerin imamı olan insanı kamilin s&ouml;zlerinin bir kısmıdır. Ger&ccedil;i imam Ali&rsquo;nin irfani &ouml;ğretilerinin tamamı nehc&uuml;&rsquo;l-belağada toplatılmamıştır.</p>\r\n\r\n<p>\r\n	Ariflerin imamı Hz. Ali (a.s.) bu bağlamda ş&ouml;yle buyurmaktadır: &ldquo;Bizler peygamberlik ağacı, risaletin indiği mek&acirc;n ve meleklerin inip &ccedil;ıktığı yeriz; ilmin madeni, h&uuml;km&uuml;n kaynağıyız.&rdquo;[2] Bu nedenle eğer ilim ve bilgi varsa ve eğer irfan varsa vahiy ve risalet hanedanında yani Ali (a.s) ve evlatlarında bulunur.</p>\r\n\r\n<p>\r\n	B&uuml;y&uuml;k arif İmam Humeyni (r.a) Nehc&uuml;&rsquo;l Belağa hakkında ş&ouml;yle diyor: &ldquo;O&rsquo;nun [İmam Ali] ruhunun nazilesi olan Nehc&uuml;&rsquo;l Belağa kitabı, benlik ve bencillik hicabı yatağında uyuyan bizler i&ccedil;in talim ve terbiye kitabıdır&hellip;,Bir insan veya b&uuml;y&uuml;k insanlık toplumu kadar farklı boyutları olan bir k&uuml;lliyat&hellip;, Her ne kadar toplumlar meydana gelse, devletler ve milletler oluşsa ve her ne kadar d&uuml;ş&uuml;n&uuml;r, filozof ve araştırmacı gelse ve onun derinliklerine inip d&uuml;ş&uuml;ncelere dalsınlar. Filozoflar ve hikmet &ouml;ğrenenler gelsinler ve bu ilahi kitabın ilk hutbesinin c&uuml;mlelerinde araştırmaya otursunlar ve marifet ashabı ve irfan erbaplarının yardımıyla kendi y&uuml;ksek d&uuml;ş&uuml;ncelerini işleterek onun kısa bir c&uuml;mlesini tefsir etmeye &ccedil;alışsınlar ve hakiki bir şekilde onu derk etmede vicdanları razı etmeyi istesinler&hellip;,&nbsp; vahiy evladının g&ouml;rd&uuml;ğ&uuml; alanının ne kadar olduğunu g&ouml;rseler kendi ve diğerlerinin kusurunu itiraf ederler;&nbsp; kısa c&uuml;mlelerinden bir tanesi şudur: &ldquo;mea k&uuml;lli şeyin la bi mufareketin ve gayre k&uuml;lli şeyin la bi m&uuml;zayeleti&rdquo; O, hi&ccedil;bir şeyin kenarında olmaksızın her şeyle birliktedir ve ayrı olmaksızın her şey dışındadır.[3] Bu a&ccedil;ıklama irfanda değinilen vahdeti v&uuml;cut konusuna işaret etmektedir.</p>\r\n\r\n<p>\r\n	Nehc&uuml;&rsquo;l Belağa sonsuz irfan deryasıdır. Teorik irfan; Mebde ve mead, yaratılış, vahiy, melekler, m&uuml;cerret d&uuml;nya, alemi melekut ve&hellip; pratik irfan ise; ahlak, nefsani faziletler, adalet, takva, z&uuml;hd, seyri suluk, cihat ve yakarış ve&hellip; hakkındadır.</p>\r\n\r\n<p>\r\n	Bu yazıda kısa olarak İmam Ali&rsquo;nin (a.s) teorik ve pratik irfan hakkındaki s&ouml;zlerinden bahsedeceğiz:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Teorik İrfan</p>\r\n\r\n<p>\r\n	Nehc&uuml;&rsquo;l Belağa&rsquo;nın ilk hutbesi maarif deryasıdır. Allah&rsquo;ın azameti hakkında ş&ouml;yle buyurmaktadır:</p>\r\n\r\n<p>\r\n	1. &quot;Hamd Allah&#39;a mahsustur ki &ouml;venler onu hakkıyla &ouml;vemezler, sayıcılar nimetlerini sayamazlar, &ccedil;alışıp &ccedil;abala&not;yanlar hakkını eda edemezler. Y&uuml;ce himmetler O&#39;nu derk edemez, akıl-zek&acirc; denizine dalanlar O&#39;na erişemez. O&#39;nun sıfatlarının belli bir sınırı yoktur. Bir vasfı mevcut değildir.&rdquo;</p>\r\n\r\n<p>\r\n	2. &ldquo;Dinin evveli O&#39;nu tanımak, O&#39;nu tanımanın kemali O&#39;nu tasdik etmek, O&#39;nu tasdik etmenin kemali O&#39;nu bir bilmek, O&#39;nu bir bilmenin kemali, O&#39;na karşı ihl&acirc;slı olmaktır. O&#39;na karşı ihl&acirc;slı olmanın kemali, O&#39;ndan sıfatları nefyetmektir&hellip;.&rdquo;</p>\r\n\r\n<p>\r\n	3. &ldquo;Allahın varlığı i&ccedil;in bir başlangı&ccedil; yoktur. V&uuml;cudu i&ccedil;in&nbsp; ademlik sabıkası olmadığı gibi. O, hi&ccedil;bir şeyin kenarında olmaksızın her şeyle birliktedir ve ayrı olmaksızın her şey dışındadır.&rdquo;[4]</p>\r\n\r\n<p>\r\n	4. Başka bir &ouml;rnekte; varlık aleminin yaratıcı olan Allahın yarattıklarını tevsif ederken ş&ouml;yle buyuruyor: &ldquo;&quot;Hamd, daha &ouml;nceden olgu/&ouml;rneği ve kendinden &ouml;nce bir yaratıcıya (olmadığı i&ccedil;in) tabi olmaksızın yaratıkları yaratana&hellip;b&uuml;t&uuml;n yaratıklarını eksikliği ve haleli kabul etmez şekilde muhkem ve sağlam takdir edip kamil bir l&uuml;tuf ile d&uuml;zene sokan ve kamala doğru hareket edebilecek konuma getirip o y&ouml;ne sevk eden Allaha mahsustur&rdquo;.[5] &nbsp;</p>\r\n\r\n<p>\r\n	Bu s&ouml;zler Nehc&uuml;&rsquo;l Belaga&rsquo;da bulunan teorik irfan deryasından bir katredir. Dikiş y&uuml;z&uuml;ğ&uuml; kelimelerle okyanus nasıl &ouml;l&ccedil;&uuml;l&uuml;r?</p>\r\n\r\n<p>\r\n	b) Pratik İrfan</p>\r\n\r\n<p>\r\n	1. İmam Ali (a.s) seyri s&uuml;l&uuml;kte atılacak ilk adım hakkında ş&ouml;yle buyurmaktadır: &quot;Ger&ccedil;ek arif (seyr-u s&uuml;l&uuml;k ehli ilim ve fikirle donarak) aklını ihya etmiş ve şehvetlerini &ouml;ld&uuml;rm&uuml;şt&uuml;r. O denli ki b&uuml;y&uuml;k ve şişmanlığı k&uuml;&ccedil;&uuml;lm&uuml;ş, sertlikleri yumuşamıştır. Kendisi i&ccedil;in &ccedil;ok aydınlatıcı bir nur tutuşmuştur. Bununla tevhidin ana caddesini aydınlanmış ve bunun aydınlığında yolunu devam ediyor&hellip;&quot;[6]</p>\r\n\r\n<p>\r\n	2. &ldquo;&quot;Ey Allah&#39;ın kulları! Allah katında en sevgili kul, nefsine karşı savaşta Allah&#39;ın kendisine yardım ettiği kişidir. O kimse ki i&ccedil; elbisesi ilahi h&uuml;z&uuml;n ve dış elbisesi ise Allah&rsquo;tan korkmaktır. Derken, hidayet ışığı g&ouml;nl&uuml;n&uuml; aydınlatmış, orada kalacağı g&uuml;n i&ccedil;in azığını hazırlamış, uzağı kendine yakınlaştırmış, zorluğu kolaylaştırmıştır.&rdquo;</p>\r\n\r\n<p>\r\n	3. O hazretin (a.s) bakışında takvalıların nitelikleri ş&ouml;yle şekillenmiştir:&nbsp; &ldquo;Ruhlarının derinliklerinde yaratıcı b&uuml;y&uuml;k ve bundan dolayı da onun dışındakiler g&ouml;zlerinde k&uuml;&ccedil;&uuml;kt&uuml;r&hellip;. Cennete oranla orayı g&ouml;r&uuml;p nimetler i&ccedil;inde yaşayan ve cehenneme oranla da orayı g&ouml;r&uuml;p azap &ccedil;eken kimse gibidirler...&rdquo;[7]</p>\r\n\r\n<p>\r\n	4. Başka bir yerde de ş&ouml;yle buyurmaktadır: &ldquo;&quot;Nimetini tamamlamak, izzetine teslim olmak ve g&uuml;nahlarından korunmak i&ccedil;in Allah&#39;a hamd ederim. Yeterliliğine (kifayetine) olan ihtiyacımdan dolayı O&#39;ndan yardım dilerim. Allah&#39;ım hidayet ettiği sapmaz...&rdquo;[8]</p>\r\n\r\n<p>\r\n	5. &ldquo;İlahi! Sana ibadet ediyorum; azabından korktuğum veya cennetine erişmek i&ccedil;in değil, belki kulluk edilmeye layık olduğun i&ccedil;in sana kulluk ediyorum.&rdquo;[9]</p>\r\n\r\n<p>\r\n	6. &Ouml;l&uuml;me karşı arifane ve aşıkane bir y&ouml;nelişle ş&ouml;yle buyurmaktadır: &ldquo;Allah&#39;a kasem ederim ki Ebu Talip&#39;in oğlu Ali&#39;nin &ouml;l&uuml;me olan &uuml;nsiyet ve dostluğu, bir &ccedil;ocuğun anne memelerine olan &uuml;nsiyet ve dostluğundan daha fazldır...&rdquo;[10]</p>\r\n\r\n<p>\r\n	7. Takva sahiplerine gece uyanık ge&ccedil;irme, az uyuma ve zayıflık hakkındaki tavsiyelerinde ş&ouml;yle buyurmaktadır: &ldquo;G&ouml;zlerinizi gecele&shy;ri ayık tutarak ve karınlarınızı zayıflatarak Allah&rsquo;a itaate y&ouml;nelin.&rdquo;[11]</p>\r\n\r\n<p>\r\n	8. Hak ve adalet yolunda m&uuml;cadele edenler i&ccedil;in tersim ettiği cihat hakkında ş&ouml;yle buyurmaktadır: &ldquo;Ş&uuml;phesiz ki cihat cennet kapılarından bir kapıdır ki Allah-u Te&acirc;l&acirc; sadece &ouml;zel dostlarına a&ccedil;mıştır&rdquo;.[12]</p>\r\n\r\n<p>\r\n	&nbsp;----------------</p>\r\n\r\n<p>\r\n	[1] Seccadi, Seyyid Cafer, &ldquo;Ferhengi Istılahatı İrfani&rdquo;, baskı, 4, irfan kelimesi, Tahran: Kitabhanei Tahuri, &ccedil;apı &ccedil;aharum, 1378.</p>\r\n\r\n<p>\r\n	[2] &ldquo;Nehc&uuml;&rsquo;l Belaga&rdquo;, 109. hutbe.</p>\r\n\r\n<p>\r\n	[3] &ldquo;Sahife-i Nur&rdquo;, Peyamı İmam bi şirket konendegani der kongreyi hezare-i &ldquo;Nehc&uuml;&rsquo;l Belağa&rdquo;, c. 14, s. 224 &ndash; 225, 27/02/1360.</p>\r\n\r\n<p>\r\n	[4] &ldquo;Nehc&uuml;&rsquo;l Belaga&rdquo;, 1. hutbe.</p>\r\n\r\n<p>\r\n	[5] A.g.e, 90. hutbe.</p>\r\n\r\n<p>\r\n	[6] A.g.e, 220. hutbe.</p>\r\n\r\n<p>\r\n	[7] &ldquo;Nehc&uuml;&rsquo;l Belaga&rdquo;, 193. hutbe.; Muttakin hutbesi adıyla meşhur olan bu hutbenin her s&ouml;z&uuml; pratik irfanın makamlarından bir makamdır.</p>\r\n\r\n<p>\r\n	[8] &ldquo;Nehc&uuml;&rsquo;l Belaga&rdquo;, 2. hutbe.</p>\r\n\r\n<p>\r\n	[9] İhsai, İbni ebi Cumhur, &ldquo;Avaliu&rsquo;l Lali&rdquo;, Kum: İntişaratı Seyyidu&rsquo;i Ş&uuml;heda, c. 1, s. 44, 1405 h.k.</p>\r\n\r\n<p>\r\n	[10] &ldquo;Nehc&uuml;&rsquo;l Belaga&rdquo;, 2. hutbe.</p>\r\n\r\n<p>\r\n	[11] A.g.e, 183. hutbe.</p>\r\n\r\n<p>\r\n	[12] A.g.e, 27. hutbe.</p>\r\n','İrfan, imamların nazarında pratik ve teorik irfan olmak &uuml;zere iki kısma ayrılmamaktadır ve onların sire ve lisanlarında pratik irfan teorik irfandan ayrı değildir; zira onlar pratik irfanla hakikatlerin tanımını elde ettiler ve sonra elde etikleri hakikatlerin tanımını kelam kalıbına d&ouml;kerek insanlara sundular. Ayriyeten irfanın teorik ve pratik irfan olarak kısımlandırılmasının &uuml;zerinden bin yıl ge&ccedil;memiş, belki bu kısımlandırma son y&uuml;zyıllar i&ccedil;inde ger&ccedil;ekleştirilmiştir. Ama yinede Nehc&uuml;&rsquo;l Belağa sonsuz irfan denizidir. Bu b&uuml;y&uuml;k ve değerli kitap, hem teorik irfan ve hem de pratik irfanda kamil arif ve ariflerin imamı olan insanı kamilin s&ouml;zlerinin bir kısmıdır. Nehc&uuml;&rsquo;l Belağa teorik ve pratik olmak &uuml;zere irfan ve ilahi maariflerle doludur ve ayrıntılı cevapta &ouml;rnekler vererek onlara değineceğiz.&nbsp;','&nbsp;İrfanın tanımı belirtildiği gibi hakkın taliplerinin matluplarına ve hakkı tanımak i&ccedil;in se&ccedil;tikleri yol ve y&ouml;ntemdir.&nbsp; İrfan iki kısma ayrılmaktadır: Pratik irfan; yani seyri suluk, vusul ve fena ve teorik irfan; yani keşf ve şuhudun kural ve y&ouml;ntemleri.[1]&nbsp; Başka bir tabirle; teorik irfan varlığın tefsirini yapmaktadır; yani Allah, insan ve d&uuml;nyanın tefsiri. Pratik irfan ise insanı k&acirc;mil bir şekilde terbiye etmesini &uuml;stlenmiştir.\r\n\r\n\r\n	S&ouml;ze başlamadan &ouml;nce birka&ccedil; noktanın hatırlatılması gerekli g&ouml;r&uuml;lmektedir: Evvela: İrfan, imamların nazarında pratik ve teorik irfan olmak &uuml;zere iki kısma ayrılmamaktadır ve onların sire ve lisanlarında pratik irfan teorik irfandan ayrı değildir. Zira onlar pratik irfanla hakikatlerin tanımını elde ettiler ve sonra hakikat ve elde ettikleri tanımı kelam kalıbına sokarak insanlara beyan ettiler.\r\n\r\n\r\n	Saniyen; İrfanın teorik ve pratik irfan olarak kısımlandırılmasının ge&ccedil;mişi bin yıla sahip değildir, belki bu kısımlandırma İbn-i Arabi zamanında başlamış ve bariz &ouml;rneği Hikmet&rsquo;i Mutaaliye de olduğu gibi sonraları felsefeye de girmiştir.\r\n\r\n\r\n	Ama yinede Nehc&uuml;&rsquo;l Belağa sonsuz irfan denizidir. Bu b&uuml;y&uuml;k ve değerli kitap, hem teorik irfan ve hem de pratik irfanda kamil arif ve ariflerin imamı olan insanı kamilin s&ouml;zlerinin bir kısmıdır. Ger&ccedil;i imam Ali&rsquo;nin irfani &ouml;ğretilerinin tamamı nehc&uuml;&rsquo;l-belağada toplatılmamıştır.\r\n\r\n\r\n	Ariflerin imamı Hz. Ali (a.s.) bu bağlamda ş&ouml;yle buyurmaktadır: &ldquo;Bizler peygamberlik ağacı, risaletin indiği mek&acirc;n ve meleklerin inip &ccedil;ıktığı yeriz; ilmin madeni, h&uuml;km&uuml;n kaynağıyız.&rdquo;[2] Bu nedenle eğer ilim ve bilgi varsa ve eğer irfan varsa vahiy ve risalet hanedanında yani Ali (a.s) ve evlatlarında bulunur.\r\n\r\n\r\n	B&uuml;y&uuml;k arif İmam Humeyni (r.a) Nehc&uuml;&rsquo;l Belağa hakkında ş&ouml;yle diyor: &ldquo;O&rsquo;nun [İmam Ali] ruhunun nazilesi olan Nehc&uuml;&rsquo;l Belağa kitabı, benlik ve bencillik hicabı yatağında uyuyan bizler i&ccedil;in talim ve terbiye kitabıdır&hellip;,Bir insan veya b&uuml;y&uuml;k insanlık toplumu kadar farklı boyutları olan bir k&uuml;lliyat&hellip;, Her ne kadar toplumlar meydana gelse, devletler ve milletler oluşsa ve her ne kadar d&uuml;ş&uuml;n&uuml;r, filozof ve araştırmacı gelse ve onun derinliklerine inip d&uuml;ş&uuml;ncelere dalsınlar. Filozoflar ve hikmet &ouml;ğrenenler gelsinler ve bu ilahi kitabın ilk hutbesinin c&uuml;mlelerinde araştırmaya otursunlar ve marifet ashabı ve irfan erbaplarının yardımıyla kendi y&uuml;ksek d&uuml;ş&uuml;ncelerini işleterek onun kısa bir c&uuml;mlesini tefsir etmeye &ccedil;alışsınlar ve hakiki bir şekilde onu derk etmede vicdanları razı etmeyi istesinler&hellip;,&nbsp; vahiy evladının g&ouml;rd&uuml;ğ&uuml; alanının ne kadar olduğunu g&ouml;rseler kendi ve diğerlerinin kusurunu itiraf ederler;&nbsp; kısa c&uuml;mlelerinden bir tanesi şudur: &ldquo;mea k&uuml;lli şeyin la bi mufareketin ve gayre k&uuml;lli şeyin la bi m&uuml;zayeleti&rdquo; O, hi&ccedil;bir şeyin kenarında olmaksızın her şeyle birliktedir ve ayrı olmaksızın her şey dışındadır.[3] Bu a&ccedil;ıklama irfanda değinilen vahdeti v&uuml;cut konusuna işaret etmektedir.\r\n\r\n\r\n	Nehc&uuml;&rsquo;l Belağa sonsuz irfan deryasıdır. Teorik irfan; Mebde ve mead, yaratılış, vahiy, melekler, m&uuml;cerret d&uuml;nya, alemi melekut ve&hellip; pratik irfan ise; ahlak, nefsani faziletler, adalet, takva, z&uuml;hd, seyri suluk, cihat ve yakarış ve&hellip; hakkındadır.\r\n\r\n\r\n	Bu yazıda kısa olarak İmam Ali&rsquo;nin (a.s) teorik ve pratik irfan hakkındaki s&ouml;zlerinden bahsedeceğiz:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Teorik İrfan\r\n\r\n\r\n	Nehc&uuml;&rsquo;l Belağa&rsquo;nın ilk hutbesi maarif deryasıdır. Allah&rsquo;ın azameti hakkında ş&ouml;yle buyurmaktadır:\r\n\r\n\r\n	1. &quot;Hamd Allah&#39;a mahsustur ki &ouml;venler onu hakkıyla &ouml;vemezler, sayıcılar nimetlerini sayamazlar, &ccedil;alışıp &ccedil;abala&not;yanlar hakkını eda edemezler. Y&uuml;ce himmetler O&#39;nu derk edemez, akıl-zek&acirc; denizine dalanlar O&#39;na erişemez. O&#39;nun sıfatlarının belli bir sınırı yoktur. Bir vasfı mevcut değildir.&rdquo;\r\n\r\n\r\n	2. &ldquo;Dinin evveli O&#39;nu tanımak, O&#39;nu tanımanın kemali O&#39;nu tasdik etmek, O&#39;nu tasdik etmenin kemali O&#39;nu bir bilmek, O&#39;nu bir bilmenin kemali, O&#39;na karşı ihl&acirc;slı olmaktır. O&#39;na karşı ihl&acirc;slı olmanın kemali, O&#39;ndan sıfatları nefyetmektir&hellip;.&rdquo;\r\n\r\n\r\n	3. &ldquo;Allahın varlığı i&ccedil;in bir başlangı&ccedil; yoktur. V&uuml;cudu i&ccedil;in&nbsp; ademlik sabıkası olmadığı gibi. O, hi&ccedil;bir şeyin kenarında olmaksızın her şeyle birliktedir ve ayrı olmaksızın her şey dışındadır.&rdquo;[4]\r\n\r\n\r\n	4. Başka bir &ouml;rnekte; varlık aleminin yaratıcı olan Allahın yarattıklarını tevsif ederken ş&ouml;yle buyuruyor: &ldquo;&quot;Hamd, daha &ouml;nceden olgu/&ouml;rneği ve kendinden &ouml;nce bir yaratıcıya (olmadığı i&ccedil;in) tabi olmaksızın yaratıkları yaratana&hellip;b&uuml;t&uuml;n yaratıklarını eksikliği ve haleli kabul etmez şekilde muhkem ve sağlam takdir edip kamil bir l&uuml;tuf ile d&uuml;zene sokan ve kamala doğru hareket edebilecek konuma getirip o y&ouml;ne sevk eden Allaha mahsustur&rdquo;.[5] &nbsp;\r\n\r\n\r\n	Bu s&ouml;zler Nehc&uuml;&rsquo;l Belaga&rsquo;da bulunan teorik irfan deryasından bir katredir. Dikiş y&uuml;z&uuml;ğ&uuml; kelimelerle okyanus nasıl &ouml;l&ccedil;&uuml;l&uuml;r?\r\n\r\n\r\n	b) Pratik İrfan\r\n\r\n\r\n	1. İmam Ali (a.s) seyri s&uuml;l&uuml;kte atılacak ilk adım hakkında ş&ouml;yle buyurmaktadır: &quot;Ger&ccedil;ek arif (seyr-u s&uuml;l&uuml;k ehli ilim ve fikirle donarak) aklını ihya etmiş ve şehvetlerini &ouml;ld&uuml;rm&uuml;şt&uuml;r. O denli ki b&uuml;y&uuml;k ve şişmanlığı k&uuml;&ccedil;&uuml;lm&uuml;ş, sertlikleri yumuşamıştır. Kendisi i&ccedil;in &ccedil;ok aydınlatıcı bir nur tutuşmuştur. Bununla tevhidin ana caddesini aydınlanmış ve bunun aydınlığında yolunu devam ediyor&hellip;&quot;[6]\r\n\r\n\r\n	2. &ldquo;&quot;Ey Allah&#39;ın kulları! Allah katında en sevgili kul, nefsine karşı savaşta Allah&#39;ın kendisine yardım ettiği kişidir. O kimse ki i&ccedil; elbisesi ilahi h&uuml;z&uuml;n ve dış elbisesi ise Allah&rsquo;tan korkmaktır. Derken, hidayet ışığı g&ouml;nl&uuml;n&uuml; aydınlatmış, orada kalacağı g&uuml;n i&ccedil;in azığını hazırlamış, uzağı kendine yakınlaştırmış, zorluğu kolaylaştırmıştır.&rdquo;\r\n\r\n\r\n	3. O hazretin (a.s) bakışında takvalıların nitelikleri ş&ouml;yle şekillenmiştir:&nbsp; &ldquo;Ruhlarının derinliklerinde yaratıcı b&uuml;y&uuml;k ve bundan dolayı da onun dışındakiler g&ouml;zlerinde k&uuml;&ccedil;&uuml;kt&uuml;r&hellip;. Cennete oranla orayı g&ouml;r&uuml;p nimetler i&ccedil;inde yaşayan ve cehenneme oranla da orayı g&ouml;r&uuml;p azap &ccedil;eken kimse gibidirler...&rdquo;[7]\r\n\r\n\r\n	4. Başka bir yerde de ş&ouml;yle buyurmaktadır: &ldquo;&quot;Nimetini tamamlamak, izzetine teslim olmak ve g&uuml;nahlarından korunmak i&ccedil;in Allah&#39;a hamd ederim. Yeterliliğine (kifayetine) olan ihtiyacımdan dolayı O&#39;ndan yardım dilerim. Allah&#39;ım hidayet ettiği sapmaz...&rdquo;[8]\r\n\r\n\r\n	5. &ldquo;İlahi! Sana ibadet ediyorum; azabından korktuğum veya cennetine erişmek i&ccedil;in değil, belki kulluk edilmeye layık olduğun i&ccedil;in sana kulluk ediyorum.&rdquo;[9]\r\n\r\n\r\n	6. &Ouml;l&uuml;me karşı arifane ve aşıkane bir y&ouml;nelişle ş&ouml;yle buyurmaktadır: &ldquo;Allah&#39;a kasem ederim ki Ebu Talip&#39;in oğlu Ali&#39;nin &ouml;l&uuml;me olan &uuml;nsiyet ve dostluğu, bir &ccedil;ocuğun anne memelerine olan &uuml;nsiyet ve dostluğundan daha fazldır...&rdquo;[10]\r\n\r\n\r\n	7. Takva sahiplerine gece uyanık ge&ccedil;irme, az uyuma ve zayıflık hakkındaki tavsiyelerinde ş&ouml;yle buyurmaktadır: &ldquo;G&ouml;zlerinizi gecele&shy;ri ayık tutarak ve karınlarınızı zayıflatarak Allah&rsquo;a itaate y&ouml;nelin.&rdquo;[11]\r\n\r\n\r\n	8. Hak ve adalet yolunda m&uuml;cadele edenler i&ccedil;in tersim ettiği cihat hakkında ş&ouml;yle buyurmaktadır: &ldquo;Ş&uuml;phesiz ki cihat cennet kapılarından bir kapıdır ki Allah-u Te&acirc;l&acirc; sadece &ouml;zel dostlarına a&ccedil;mıştır&rdquo;.[12]\r\n\r\n\r\n	&nbsp;----------------\r\n\r\n\r\n	[1] Seccadi, Seyyid Cafer, &ldquo;Ferhengi Istılahatı İrfani&rdquo;, baskı, 4, irfan kelimesi, Tahran: Kitabhanei Tahuri, &ccedil;apı &ccedil;aharum, 1378.\r\n\r\n\r\n	[2] &ldquo;Nehc&uuml;&rsquo;l Belaga&rdquo;, 109. hutbe.\r\n\r\n\r\n	[3] &ldquo;Sahife-i Nur&rdquo;, Peyamı İmam bi şirket konendegani der kongreyi hezare-i &ldquo;Nehc&uuml;&rsquo;l Belağa&rdquo;, c. 14, s. 224 &ndash; 225, 27/02/1360.\r\n\r\n\r\n	[4] &ldquo;Nehc&uuml;&rsquo;l Belaga&rdquo;, 1. hutbe.\r\n\r\n\r\n	[5] A.g.e, 90. hutbe.\r\n\r\n\r\n	[6] A.g.e, 220. hutbe.\r\n\r\n\r\n	[7] &ldquo;Nehc&uuml;&rsquo;l Belaga&rdquo;, 193. hutbe.; Muttakin hutbesi adıyla meşhur olan bu hutbenin her s&ouml;z&uuml; pratik irfanın makamlarından bir makamdır.\r\n\r\n\r\n	[8] &ldquo;Nehc&uuml;&rsquo;l Belaga&rdquo;, 2. hutbe.\r\n\r\n\r\n	[9] İhsai, İbni ebi Cumhur, &ldquo;Avaliu&rsquo;l Lali&rdquo;, Kum: İntişaratı Seyyidu&rsquo;i Ş&uuml;heda, c. 1, s. 44, 1405 h.k.\r\n\r\n\r\n	[10] &ldquo;Nehc&uuml;&rsquo;l Belaga&rdquo;, 2. hutbe.\r\n\r\n\r\n	[11] A.g.e, 183. hutbe.\r\n\r\n\r\n	[12] A.g.e, 27. hutbe.'),(156,'tr163','<p>\r\n	<br />\r\n	&nbsp;Saygıdeğer okuyucumuz;</p>\r\n\r\n<p>\r\n	Sizin nazarınızdaki dua Şeyh Abbas Kummi&rsquo;nin &ldquo;Mefatihu&rsquo;l Cinan&rdquo; kitabında zikredilmiştir ve o dua ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	Şeyh ve Seyyid, Mufazzal bin &Ouml;mer&rsquo;den ş&ouml;yle rivayet etmektedir: Bir g&uuml;n İmam Cefer-i Sadık&rsquo;ı (a.s) Cafer-i Tayyar namazını kılarken g&ouml;rd&uuml;m ve namazı kıldıktan sonra ellerini kaldırarak nefesi t&uuml;keninceye kadar şu duayı okudular: &ldquo;ya Rabbi, ya Rabbi, ya Rabbi&rdquo; ve yine nefesi t&uuml;keninceye kadar &ldquo;ya Rabbah, ya Rabbah, ya Rabbah&rdquo; dedi; bir nefes &ldquo;Rabbi, Rabbi&rdquo;, bir nefes &ldquo;ya Allah, ya&nbsp; Allah&rdquo;, bir nefes &ldquo;ya Hayyu, ya Hayyu&rdquo;, bir nefes, &ldquo;ya Rahimu, ya Rahimu&rdquo;, yedi defa &ldquo;ya Rahmanu, ya Rahmanu&rdquo; ve yedi defa da &ldquo;ya Erheme&rsquo;r Rahimin&rdquo; dedikten sonra şu duayı okudu:</p>\r\n\r\n<p>\r\n	Allahumme inni eftehul kevle bi hamdike ve entiku bis senai aleyke ve emciduke ve la gayete li medhike ve esna alayke ve men yeblugu gayete senaike ve emiddu mecdeke ve enni li halitekike k&uuml;nhe marifeti mecdike ve eyyu zemenin lem tekun memduhen bi fadlike mevsufen bi bi mecdike ibaden alel m&uuml;znibine bi hilmike tahlifu sukane ardike an ta&rsquo;atike fe k&uuml;nt&uuml; aleyhim atufen bi cudike cevaden bi fedlike ibaden bi keremike ya la ilahe illa entel mennanu z&uuml;l celeli vel ikram.[1]</p>\r\n\r\n<p>\r\n	İmam (a.s) daha sonra ş&ouml;yle buyurdu: &ldquo;Ey Mufazzal! Zaruri bir hacetin olduğu zaman Cafer-i Tayyar namazını kıl. Ardından bu duayı okuyup Allah&rsquo;tan hacetlerini iste; İnşallah kabul olacaktır.&rdquo;[2]</p>\r\n\r\n<p>\r\n	Zahiren Ayetullah Behcet&rsquo;in tavsiyelerinde ş&ouml;yle gelmiştir; Evlenmek isteyen&nbsp; ve g&ouml;n&uuml;llerine g&ouml;re bir eşin onları istemeye gelmediği kızlar, Cafer-i Tayyar (a.s) namazı kılsınlar ve ardından Meclisi&rsquo;nin &ldquo;Zadu&rsquo;l Mead&rdquo; kitabında gelen duayı (bu dua Mufazzal bin &Ouml;mer vasıtasıyla İmam Cafer-i Sadık&rsquo;tan (a.s) rivayet edilmiş ve Mefatihu&rsquo;l Cinan&rsquo;ın Cafer-i Tayyar namazı b&ouml;l&uuml;m&uuml;nde zikrolunmuştur) okusunlar ve duanın okunmasından sonra secdeye gidip kesinlikle ağlamaya &ccedil;alışsınlar ve azda olsa g&ouml;zleri yaşarmaya başladığı anda da Allah&rsquo;tan hacetini dilesinler. Bu amelleri haceti reva olana kadar devam ettirmelidir. Eğer haceti reva olmazsa bilsin ki ya az kıldığından veyahut k&acirc;mil bir itikatla kılmamış olduğundan dolayıdır.[3]</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] &ldquo;Allah&rsquo;ım ben sana hamd ederek s&ouml;ze başlıyorum, sana sena ediyorum, seni &ouml;v&uuml;p y&uuml;celtiyorum, senin methinin sonu yoktur; sana sena ediyorum; senin &ouml;vg&uuml; ve senanın gayetine kim ulaşabilir, senin yarattığın bir varlık senin &ouml;vg&uuml;n&uuml;n marifetinin k&uuml;nh&uuml;ne nasıl varabilir? Senin l&uuml;tf&uuml;nle methedilmediğin, y&uuml;celik ve kerametinle sıfatlanmadığın hangi zaman var? Sen g&uuml;nahk&acirc;rlara kendi hilmin ile &ccedil;ok ihsanda bulunansın; yery&uuml;z&uuml;ndeki varlıklar her ne kadar senin itaatine muhalefet ettilerse de sen onlara karşı bağışınla şefkatte bulundun, l&uuml;tf&uuml;nle ihsanda bulundun, kereminle bağış yaptın. Nimet veren, y&uuml;celik ve ikram sahibi olan senden başka ilah yoktur.&rdquo;&nbsp;&nbsp; duanın orijinali ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	&quot;اللَّهُمَّ إِنِّی أَفْتَتِحُ الْقَوْلَ بِحَمْدِکَ وَ أَنْطِقُ بِالثَّنَاءِ عَلَیْکَ وَ أُمَجِّدُکَ وَ لا غَایَةَ لِمَدْحِکَ وَ أُثْنِی عَلَیْکَ وَ مَنْ یَبْلُغُ غَایَةَ ثَنَائِکَ وَ أَمَدَ مَجْدِکَ وَ أَنَّى لِخَلِیقَتِکَ کُنْهُ مَعْرِفَةِ مَجْدِکَ وَ أَیَّ زَمَنٍ لَمْ تَکُنْ مَمْدُوحا بِفَضْلِکَ مَوْصُوفا بِمَجْدِکَ عَوَّادا عَلَى الْمُذْنِبِینَ بِحِلْمِکَ تَخَلَّفَ سُکَّانُ أَرْضِکَ عَنْ طَاعَتِکَ فَکُنْتَ عَلَیْهِمْ عَطُوفا بِجُودِکَ جَوَادا بِفَضْلِکَ عَوَّادا بِکَرَمِکَ یَا لا إِلَهَ إِلا أَنْتَ الْمَنَّانُ ذُو الْجَلالِ وَ الْإِکْرَامِ&quot;</p>\r\n\r\n<p>\r\n	[2] Şeyh Abbas Kummi, &ldquo;Mefatihu&rsquo;l Cinan&rdquo;, s. 95 (Cafer-i Tayyar namazı).</p>\r\n\r\n<p>\r\n	[3] Asımi, Mehdi, &ldquo;Guherhayi Hekimane&rdquo;, s. 16.</p>\r\n','','&nbsp;Saygıdeğer okuyucumuz;\r\n\r\n\r\n	Sizin nazarınızdaki dua Şeyh Abbas Kummi&rsquo;nin &ldquo;Mefatihu&rsquo;l Cinan&rdquo; kitabında zikredilmiştir ve o dua ş&ouml;yledir:\r\n\r\n\r\n	Şeyh ve Seyyid, Mufazzal bin &Ouml;mer&rsquo;den ş&ouml;yle rivayet etmektedir: Bir g&uuml;n İmam Cefer-i Sadık&rsquo;ı (a.s) Cafer-i Tayyar namazını kılarken g&ouml;rd&uuml;m ve namazı kıldıktan sonra ellerini kaldırarak nefesi t&uuml;keninceye kadar şu duayı okudular: &ldquo;ya Rabbi, ya Rabbi, ya Rabbi&rdquo; ve yine nefesi t&uuml;keninceye kadar &ldquo;ya Rabbah, ya Rabbah, ya Rabbah&rdquo; dedi; bir nefes &ldquo;Rabbi, Rabbi&rdquo;, bir nefes &ldquo;ya Allah, ya&nbsp; Allah&rdquo;, bir nefes &ldquo;ya Hayyu, ya Hayyu&rdquo;, bir nefes, &ldquo;ya Rahimu, ya Rahimu&rdquo;, yedi defa &ldquo;ya Rahmanu, ya Rahmanu&rdquo; ve yedi defa da &ldquo;ya Erheme&rsquo;r Rahimin&rdquo; dedikten sonra şu duayı okudu:\r\n\r\n\r\n	Allahumme inni eftehul kevle bi hamdike ve entiku bis senai aleyke ve emciduke ve la gayete li medhike ve esna alayke ve men yeblugu gayete senaike ve emiddu mecdeke ve enni li halitekike k&uuml;nhe marifeti mecdike ve eyyu zemenin lem tekun memduhen bi fadlike mevsufen bi bi mecdike ibaden alel m&uuml;znibine bi hilmike tahlifu sukane ardike an ta&rsquo;atike fe k&uuml;nt&uuml; aleyhim atufen bi cudike cevaden bi fedlike ibaden bi keremike ya la ilahe illa entel mennanu z&uuml;l celeli vel ikram.[1]\r\n\r\n\r\n	İmam (a.s) daha sonra ş&ouml;yle buyurdu: &ldquo;Ey Mufazzal! Zaruri bir hacetin olduğu zaman Cafer-i Tayyar namazını kıl. Ardından bu duayı okuyup Allah&rsquo;tan hacetlerini iste; İnşallah kabul olacaktır.&rdquo;[2]\r\n\r\n\r\n	Zahiren Ayetullah Behcet&rsquo;in tavsiyelerinde ş&ouml;yle gelmiştir; Evlenmek isteyen&nbsp; ve g&ouml;n&uuml;llerine g&ouml;re bir eşin onları istemeye gelmediği kızlar, Cafer-i Tayyar (a.s) namazı kılsınlar ve ardından Meclisi&rsquo;nin &ldquo;Zadu&rsquo;l Mead&rdquo; kitabında gelen duayı (bu dua Mufazzal bin &Ouml;mer vasıtasıyla İmam Cafer-i Sadık&rsquo;tan (a.s) rivayet edilmiş ve Mefatihu&rsquo;l Cinan&rsquo;ın Cafer-i Tayyar namazı b&ouml;l&uuml;m&uuml;nde zikrolunmuştur) okusunlar ve duanın okunmasından sonra secdeye gidip kesinlikle ağlamaya &ccedil;alışsınlar ve azda olsa g&ouml;zleri yaşarmaya başladığı anda da Allah&rsquo;tan hacetini dilesinler. Bu amelleri haceti reva olana kadar devam ettirmelidir. Eğer haceti reva olmazsa bilsin ki ya az kıldığından veyahut k&acirc;mil bir itikatla kılmamış olduğundan dolayıdır.[3]\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] &ldquo;Allah&rsquo;ım ben sana hamd ederek s&ouml;ze başlıyorum, sana sena ediyorum, seni &ouml;v&uuml;p y&uuml;celtiyorum, senin methinin sonu yoktur; sana sena ediyorum; senin &ouml;vg&uuml; ve senanın gayetine kim ulaşabilir, senin yarattığın bir varlık senin &ouml;vg&uuml;n&uuml;n marifetinin k&uuml;nh&uuml;ne nasıl varabilir? Senin l&uuml;tf&uuml;nle methedilmediğin, y&uuml;celik ve kerametinle sıfatlanmadığın hangi zaman var? Sen g&uuml;nahk&acirc;rlara kendi hilmin ile &ccedil;ok ihsanda bulunansın; yery&uuml;z&uuml;ndeki varlıklar her ne kadar senin itaatine muhalefet ettilerse de sen onlara karşı bağışınla şefkatte bulundun, l&uuml;tf&uuml;nle ihsanda bulundun, kereminle bağış yaptın. Nimet veren, y&uuml;celik ve ikram sahibi olan senden başka ilah yoktur.&rdquo;&nbsp;&nbsp; duanın orijinali ş&ouml;yledir:\r\n\r\n\r\n	&quot;اللَّهُمَّ إِنِّی أَفْتَتِحُ الْقَوْلَ بِحَمْدِکَ وَ أَنْطِقُ بِالثَّنَاءِ عَلَیْکَ وَ أُمَجِّدُکَ وَ لا غَایَةَ لِمَدْحِکَ وَ أُثْنِی عَلَیْکَ وَ مَنْ یَبْلُغُ غَایَةَ ثَنَائِکَ وَ أَمَدَ مَجْدِکَ وَ أَنَّى لِخَلِیقَتِکَ کُنْهُ مَعْرِفَةِ مَجْدِکَ وَ أَیَّ زَمَنٍ لَمْ تَکُنْ مَمْدُوحا بِفَضْلِکَ مَوْصُوفا بِمَجْدِکَ عَوَّادا عَلَى الْمُذْنِبِینَ بِحِلْمِکَ تَخَلَّفَ سُکَّانُ أَرْضِکَ عَنْ طَاعَتِکَ فَکُنْتَ عَلَیْهِمْ عَطُوفا بِجُودِکَ جَوَادا بِفَضْلِکَ عَوَّادا بِکَرَمِکَ یَا لا إِلَهَ إِلا أَنْتَ الْمَنَّانُ ذُو الْجَلالِ وَ الْإِکْرَامِ&quot;\r\n\r\n\r\n	[2] Şeyh Abbas Kummi, &ldquo;Mefatihu&rsquo;l Cinan&rdquo;, s. 95 (Cafer-i Tayyar namazı).\r\n\r\n\r\n	[3] Asımi, Mehdi, &ldquo;Guherhayi Hekimane&rdquo;, s. 16.',''),(157,'tr162','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İnsanın yaratılmasındaki temel gaye kemale ermektir. İnsanın kemali Allah&rsquo;a yaklaşma ile ger&ccedil;ekleşir ve buna velayet ve Allah ile g&ouml;r&uuml;şme makamı denir. Bu bağlamda peygamberler ve masumlar insanlar arasında en belirgin bireyler sayılır. Lakin bu bireyler arasında kimlerin daha &uuml;st&uuml;n bir makama sahip olduğu hakkında şu noktaya dikkat edilmelidir: Velayet makamı n&uuml;b&uuml;vvet makamından &uuml;st&uuml;nd&uuml;r ve velayet makamına sahip olan masumlar arasında da velayet makamında ihtilafın olabileceği de farz edilebilir. Lakin her zaman bir &uuml;st&uuml;nl&uuml;k ve fazilete sahip olmak velayet makamı ve yakınlık derecelerinde Allah&rsquo;a daha yakın olma makamında &uuml;st&uuml;nl&uuml;k manasına gelmeyebilir; yani velayet makamında eşit olmayla birlikte bir bireyin daha &uuml;st&uuml;n olması ve n&uuml;b&uuml;vvet gibi bir takım erdemlerden yararlanması muhtemeldir. Bizim b&uuml;t&uuml;n s&ouml;z&uuml;m&uuml;z şudur: Biz masumlardan biri ve &ouml;zellikle İmam H&uuml;seyin (a.s) hakkında rivayetlerde bir takım &uuml;st&uuml;nl&uuml;klerin beyan edildiğini kabul ediyoruz, lakin bu &uuml;st&uuml;nl&uuml;klerin imamların tekvini velayet makamında taşıdıkları ihtilaf esasınca olduğunu kesin bir şekilde s&ouml;ylemek m&uuml;mk&uuml;n değildir. Ger&ccedil;ekte bu &uuml;st&uuml;nl&uuml;kler bazılarının Allah&rsquo;a yakınlaşma a&ccedil;ısından daha &uuml;st&uuml;n olduklarına delil sayılamaz.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Her değerlendirmenin &ouml;zel bir &ouml;l&ccedil;&uuml;, kıstas ve kritere ihtiya&ccedil; duyduğu apa&ccedil;ıktır. Dinsel &ouml;ğretiler esasınca ilahi olmak ve ilahi isim ve sıfatlar ile nitelenmek insanların birbirinden &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml;n &ouml;l&ccedil;&uuml;s&uuml;d&uuml;r[1]; velayet makamı[2] olarak tabir edilen bu makam, yaratılışın nihai hedefi ve insanların birbirinden &uuml;st&uuml;n oluşunun &ouml;l&ccedil;&uuml;s&uuml;d&uuml;r. Velayet iki kısma ayrılır: Teşrii velayet; teşri ve yasama hakkı manasındadır. Tekvini velayet ise insanın Allah&rsquo;ın tekvini izniyle k&acirc;inat maddesinde tasarrufta bulunmadaki g&uuml;&ccedil; ve h&acirc;kimiyetidir.[3] Elbette velayet makamının Allah&rsquo;a yakınlaşma ve fenafill&acirc;h ile ger&ccedil;ekleştiğini ve Allah&rsquo;a yakınlaşmanın da O&rsquo;na itaat etmeyle vuku bulduğunu bilmek gerekir.[4] Başka bir ifadeyle ilahi olmak Allah&rsquo;a yakınlaşmak ile ger&ccedil;ekleşir ve O&rsquo;na yakınlaşmak ise O&rsquo;na itaat etmek ile h&acirc;sıl olur. Bu esas &uuml;zere, velayet makamının da Allah&rsquo;a yakınlaşma ve fenafill&acirc;h[5] derecesindeki &ouml;l&ccedil;&uuml; ve kritere g&ouml;re g&uuml;&ccedil;l&uuml; ve zayıf olacağı ve mertebelerinin bulunacağı apa&ccedil;ıktır.[6] Velayet makamına sahip olan iki insan birbirleriyle karşılaştırıldıklarında eşit bir derece olmayabilirler; yani onlar ilahi sonsuz kaynağa bağlı ve Allah&rsquo;a yakın oldukları &ouml;l&ccedil;&uuml;de, Allah&rsquo;ın isim ve sıfatları kendilerinde daha &ccedil;ok tecelli eder ve b&ouml;ylece biri diğerinden &uuml;st&uuml;n olur. Ş&uuml;phesiz Ehlibeyt&rsquo;in t&uuml;m&uuml; velayet makamına sahiptiler ve şimdi de sahiptirler. Hz Ali (a.s) Ehlibeyt&rsquo;in &ouml;zelliklerini a&ccedil;ıklarken ş&ouml;yle buyurmaktadır: Velayet &ouml;zellikleri onlar i&ccedil;indir.[7] &Ouml;te taraftan velayet makamı ile n&uuml;b&uuml;vvet makamı arasındaki farklılıkları incelemeyle şu noktaya ulaşırız: Velayet makamı, n&uuml;b&uuml;vvet makamından daha &uuml;st&uuml;nd&uuml;r. Bu esas uyarınca on d&ouml;rt masumun velayet makamındaki &uuml;st&uuml;nl&uuml;kleri a&ccedil;ısından peygamberlerden daha &uuml;st&uuml;n bir dereceye sahip oldukları rahatlıkla s&ouml;ylenebilir.[8] Lakin masumların birbirinden &uuml;st&uuml;n oluşları hakkında biraz d&uuml;ş&uuml;n&uuml;lmelidir. On d&ouml;rt masumun ortak bir hakikati taşıdığını bilmeliyiz. Başka bir ifadeyle onlar tek bir nurdandırlar. Ehlibeyt&rsquo;in nur olarak bir oluşu bir&ccedil;ok rivayette a&ccedil;ık&ccedil;a belirtilmiştir. Elbette nura dayalı bu birlik zorunlu olarak nurun derecesinde birlik anlamına gelmez ve nurun değişik derecelerini kabul etme varsayımıyla da buna inanılabilir.[9] Ehlibeyt&rsquo;ten birinin diğerlerinden &uuml;st&uuml;n oluşu bağlamında bazı dini kaynaklarda bu &uuml;st&uuml;nl&uuml;k Hz Peygamber (s.a.a), Hz Ali (a.s)[10], Hz Fatıma (s.a)[11] ve İmam H&uuml;seyin (a.s)[12] i&ccedil;in dile getirilmiştir. Bu &uuml;st&uuml;nl&uuml;k Ehlibeyt&rsquo;in ve İslam peygamberinin velayet derecesindeki makam ve farklılık ihtilafını yansıtır mı? Her zaman bir &uuml;st&uuml;nl&uuml;k ve fazilete sahip olmanın velayet makamı ve Allah&rsquo;a daha yakın olmadaki yakınlık derecelerinde &uuml;st&uuml;nl&uuml;k manasına gelmediği s&ouml;ylenebilir; yani velayet makamında eşit olmayla birlikte bir bireyin daha faziletli olması ve n&uuml;b&uuml;vvet gibi bir takım erdemlerden yararlanması olanaklıdır. Bu konu koşulların ve zamanın b&ouml;yle hususları gerektirdiği bir durumda ger&ccedil;ekleşir. N&uuml;b&uuml;vvet &ouml;zel koşul ve zamanlarda Hz. İsa&rsquo;nın (a.s) nasip olduğu bir erdemdi ve İmam-ı Zaman (a.c.f) bu erdemden faydalanmayacaktır. Lakin hepimiz İmam-ı Zamanın (a.c.f) velayet makamı a&ccedil;ısından Hz. İsa&rsquo;dan (a.s) daha &uuml;st&uuml;n bir derecede olduğunu bilmekteyiz. Lakin bizim b&uuml;t&uuml;n s&ouml;z&uuml;m&uuml;z şudur: Bu erdem ve &ouml;zel bakış imamların velayet derecesindeki eşitliği ile bir arada bulunabilir. Başka bir ifadeyle biz masumlardan biri ve &ouml;zellikle imam H&uuml;seyin (s.a.a) i&ccedil;in rivayetlerde bir takım &uuml;st&uuml;nl&uuml;klerin belirtildiğini kabul ediyoruz, lakin bu &uuml;st&uuml;nl&uuml;klerin imamların tekvini velayet makamında taşıdıkları ihtilaflardan kaynaklandığını kesin bir şekilde s&ouml;ylemek m&uuml;mk&uuml;n değildir. Her ne kadar bu ihtilaf bir olasılık olarak g&ouml;r&uuml;n&uuml;şte kabul edilse bile, ger&ccedil;ekte bu hususta a&ccedil;ık delillere ulaşmanın m&uuml;mk&uuml;n olamayacağına biz inanıyoruz. Her hal&uuml;karda t&uuml;m masumların bir nurun cilvesi olduğu, hepsinin tekvini velayet taşıdığı ve her birinin diğerinin yerinde olması durumunda onun yaptığı işi yapacağı kesindir.[13]&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] &ldquo;إِنَّ أَکْرَمَکُمْ عِنْدَ اللَّهِ أَتْقاکُمْ&rdquo;; Hucurat Suresi, 13. ayet.</p>\r\n\r\n<p>\r\n	[2] İrfan literat&uuml;r&uuml;nde &ldquo;makam&rdquo; &ldquo;hal&rdquo; karşısında yer alır. &ldquo;Makam&rdquo; arifin yıllar s&uuml;ren meşakkat, arınma ve &ccedil;alışma neticesinde ulaştığı menzil ve mertebeye denir. Bundan dolayı, zorlukla kat edilmiş bir şeyin zail olması ve değişmesi genellikle kolay bir şekilde ger&ccedil;ekleşmez. B&ouml;yle bir şey sabit ve kalıcı olur. Ama &ldquo;hal&rdquo; &ldquo;makamın&rdquo; tersinedir. &ldquo;Hal&rdquo;, se&ccedil;meksizin ve ani bir şekilde arifin kalbinde ger&ccedil;ekleşen bir t&uuml;r nitelik ve d&ouml;n&uuml;ş&uuml;md&uuml;r. Hal&rsquo;in ani bir şekilde zail olması da olasılık d&acirc;hilindedir. O halde &ldquo;hal&rdquo; sabit bir nitelik değildir ve s&uuml;rekli değişim ve d&ouml;n&uuml;ş&uuml;m halindedir. Sadi ş&ouml;yle s&ouml;ylemiştir:</p>\r\n\r\n<p>\r\n	Mısırdan g&ouml;mleğin kokusunu aldım.</p>\r\n\r\n<p>\r\n	Lakin Kenan kuyusunda g&ouml;rmedim.</p>\r\n\r\n<p>\r\n	O hallerimiz evrende değişendir dedi.</p>\r\n\r\n<p>\r\n	Bazen belirgin ve bazen de gizlidir.&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	[3] Başka bir ifadeyle; tekvini velayet sahibi kendi &ccedil;abasıyla bir şeyi &ccedil;aba mahallinin dışında yaratır. Bu esas uyarınca ilahi veliler tarafından ger&ccedil;ekleşen t&uuml;m mucize ve kerametler bu tekvini velayet vasıtasıyla ger&ccedil;ekleşir.</p>\r\n\r\n<p>\r\n	[4] Bu esas &uuml;zere İmam M&uuml;&ccedil;teba (a.s) ş&ouml;yle buyurmuştur: &ldquo;Her kim Allah&rsquo;ın kulu olursa, Allah her şeyi onun egemenliğine verir.&rdquo; İmamın bu c&uuml;mlesi, tekvini velayetin kaynağının Allah&rsquo;a kullukta saklı olması anlamındadır.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	[5] Fenanın birka&ccedil; derecesi vardır: 1. Fiillerin fenası olan zahiri fena. 2. Sıfatların fenası olan batının fenası. 3. Zatın fenası. Danişğer, Ahmet, Divanı Hafız ba şerhi irfani, s. 144 ve 145; İbni Sina, ebu Ali H&uuml;seyin bin Abdullah, El- İşarat ve&rsquo;t Tenbihat, ba şerhi Hacı Nasuruddin Tusi, c. 3, Makamatu&rsquo;l Arifin, s. 390; İmam Humeyni (r.a), &Ccedil;ehil Hadis, s. 382. &nbsp;</p>\r\n\r\n<p>\r\n	[6] İrfani yolculuğun d&ouml;rt seferde ger&ccedil;ekleştiği belirtilmelidir: A. Yaratıklardan yaratana yolculuk. B. Hak ile Haktan hakka doğru yolculuk. C. Hak ile Haktan yaratıklara doğru yolculuk. D. Hak ile yaratıklardan yaratıklara doğru yolculuk. Bu hususta bakınız: Molla Sadra Şirazi, Sadru&rsquo;d Din, El- Hikmetu&rsquo;l Mutaaliye fi&rsquo;l Asfari&rsquo;l Akliyyeti&rsquo;l Erbaa, c. 1, s. 13. Ermiş arifler ş&ouml;yle demektedir: Velayet makamı her ne kadar yolcu i&ccedil;in birinci yolculuğun sonunda h&acirc;sıl olsa da velayet dairesi ancak ikinci yolculukta k&acirc;mil olur. Bundan dolayı yolcular yolculukta bulundukları yere g&ouml;re velayet makamının bir derecesine ererler.</p>\r\n\r\n<p>\r\n	[7] Nehc&uuml;&rsquo;l Belaga, Hutbe 2.</p>\r\n\r\n<p>\r\n	[8] Rivayetlerde Hz. Mehdi&rsquo;nin (a.c.f) zuhur etmesinden sonra Hz. İsa&rsquo;nın (a.s) ona uyacağı nakledilmiştir. Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c. 9, s. 195; Mekarim Şirazi, Nasır, Tefsiri Numune, c. 4, s. 205; Kaşani, Seyyid Abbas, El- Mahazin, c. 1, s. 286.</p>\r\n\r\n<p>\r\n	[9] Yani Ehlibeyt i&ccedil;in de onlarında birbirinden &uuml;st&uuml;n oluşları tasavvur edilebilir.</p>\r\n\r\n<p>\r\n	[10] İmam Bakır (a.s) hal lisanıyla İmam Seccad&rsquo;dan (a.s) Allah&rsquo;a ibadet etmede kendine daha az zahmet vermesini istediğinde, İmam Seccad (a.s) İmam Ali&rsquo;nin (a.s) ibadetlerinden s&ouml;z etmiş ve ş&ouml;yle buyurmuştur: Ali&rsquo;nin (a.s) ibadet g&uuml;c&uuml;ne kim erebilir ve onun gibi kim ibadet edebilir. El- İrşad fi Marifeti hucecullahi ale&rsquo;l İbad, c. 2, s. 142.</p>\r\n\r\n<p>\r\n	[11] Bazı delillerden istifade edildiği kadarıyla bu &uuml;st&uuml;nl&uuml;k Hz. Fatıma&rsquo;nındır. İmam Hasan Askeri&rsquo;ye (a.s) isnat edilen bir hadiste ş&ouml;yle buyrulmuştur: Biz Allah&rsquo;ın kullarına h&uuml;ccetiyiz ve b&uuml;y&uuml;k annemiz Fatıma da (s.a) bize ilahi h&uuml;ccettir. Tayyib, Seyyid Abdu&rsquo;l H&uuml;seyin, Etyebu&rsquo;l Beyan fi tefsiri&rsquo;l Kur&rsquo;an, c. 13, s. 225; Bahrani, Abdullah, Avalimu&rsquo;l Ulum ve&rsquo;l Maarif ve&rsquo;l Ahval, c. 11, s. 5.</p>\r\n\r\n<p>\r\n	[12] Rivayet metinlerinde İmam H&uuml;seyin (a.s) i&ccedil;in bir&ccedil;ok &uuml;st&uuml;nl&uuml;k dile getirilmiştir. &Ouml;rnek sıfatıyla onların bazılarına işaret ediyoruz: A. İmamet makamının İmam H&uuml;seyin&rsquo;in nesline aktarılması. B. İmam H&uuml;seyin&rsquo;in (a.s) toprağının şifa vermesi. C. İmam H&uuml;seyin&rsquo;in (a.s) kabri nezdinde duanın kabul edilmesi. Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c. 44, s. 221.</p>\r\n\r\n<p>\r\n	[13] Daha fazla bilgi edinmek i&ccedil;in şu kaynaklara m&uuml;racaat ediniz: Turhan, Kasım, Nigerişi İrfani, Felsefi Ve Kelami Be Kıyam Ve Şahsiyeti İmam H&uuml;seyin (a.s), naşir: &Ccedil;il&ccedil;ırag, &ccedil;apı evvel, Kum, 1388.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','İnsanın yaratılmasındaki temel gaye kemale ermektir. İnsanın kemali Allah&rsquo;a yaklaşma ile ger&ccedil;ekleşir ve buna velayet ve Allah ile g&ouml;r&uuml;şme makamı denir. Bu bağlamda peygamberler ve masumlar insanlar arasında en belirgin bireyler sayılır. Lakin bu bireyler arasında kimlerin daha &uuml;st&uuml;n bir makama sahip olduğu hakkında şu noktaya dikkat edilmelidir: Velayet makamı n&uuml;b&uuml;vvet makamından &uuml;st&uuml;nd&uuml;r ve velayet makamına sahip olan masumlar arasında da velayet makamında ihtilafın olabileceği de farz edilebilir. Lakin her zaman bir &uuml;st&uuml;nl&uuml;k ve fazilete sahip olmak velayet makamı ve yakınlık derecelerinde Allah&rsquo;a daha yakın olma makamında &uuml;st&uuml;nl&uuml;k manasına gelmeyebilir; yani velayet makamında eşit olmayla birlikte bir bireyin daha &uuml;st&uuml;n olması ve n&uuml;b&uuml;vvet gibi bir takım erdemlerden yararlanması muhtemeldir. Bizim b&uuml;t&uuml;n s&ouml;z&uuml;m&uuml;z şudur: Biz masumlardan biri ve &ouml;zellikle İmam H&uuml;seyin (a.s) hakkında rivayetlerde bir takım &uuml;st&uuml;nl&uuml;klerin beyan edildiğini kabul ediyoruz, lakin bu &uuml;st&uuml;nl&uuml;klerin imamların tekvini velayet makamında taşıdıkları ihtilaf esasınca olduğunu kesin bir şekilde s&ouml;ylemek m&uuml;mk&uuml;n değildir. Ger&ccedil;ekte bu &uuml;st&uuml;nl&uuml;kler bazılarının Allah&rsquo;a yakınlaşma a&ccedil;ısından daha &uuml;st&uuml;n olduklarına delil sayılamaz.','&nbsp;Her değerlendirmenin &ouml;zel bir &ouml;l&ccedil;&uuml;, kıstas ve kritere ihtiya&ccedil; duyduğu apa&ccedil;ıktır. Dinsel &ouml;ğretiler esasınca ilahi olmak ve ilahi isim ve sıfatlar ile nitelenmek insanların birbirinden &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml;n &ouml;l&ccedil;&uuml;s&uuml;d&uuml;r[1]; velayet makamı[2] olarak tabir edilen bu makam, yaratılışın nihai hedefi ve insanların birbirinden &uuml;st&uuml;n oluşunun &ouml;l&ccedil;&uuml;s&uuml;d&uuml;r. Velayet iki kısma ayrılır: Teşrii velayet; teşri ve yasama hakkı manasındadır. Tekvini velayet ise insanın Allah&rsquo;ın tekvini izniyle k&acirc;inat maddesinde tasarrufta bulunmadaki g&uuml;&ccedil; ve h&acirc;kimiyetidir.[3] Elbette velayet makamının Allah&rsquo;a yakınlaşma ve fenafill&acirc;h ile ger&ccedil;ekleştiğini ve Allah&rsquo;a yakınlaşmanın da O&rsquo;na itaat etmeyle vuku bulduğunu bilmek gerekir.[4] Başka bir ifadeyle ilahi olmak Allah&rsquo;a yakınlaşmak ile ger&ccedil;ekleşir ve O&rsquo;na yakınlaşmak ise O&rsquo;na itaat etmek ile h&acirc;sıl olur. Bu esas &uuml;zere, velayet makamının da Allah&rsquo;a yakınlaşma ve fenafill&acirc;h[5] derecesindeki &ouml;l&ccedil;&uuml; ve kritere g&ouml;re g&uuml;&ccedil;l&uuml; ve zayıf olacağı ve mertebelerinin bulunacağı apa&ccedil;ıktır.[6] Velayet makamına sahip olan iki insan birbirleriyle karşılaştırıldıklarında eşit bir derece olmayabilirler; yani onlar ilahi sonsuz kaynağa bağlı ve Allah&rsquo;a yakın oldukları &ouml;l&ccedil;&uuml;de, Allah&rsquo;ın isim ve sıfatları kendilerinde daha &ccedil;ok tecelli eder ve b&ouml;ylece biri diğerinden &uuml;st&uuml;n olur. Ş&uuml;phesiz Ehlibeyt&rsquo;in t&uuml;m&uuml; velayet makamına sahiptiler ve şimdi de sahiptirler. Hz Ali (a.s) Ehlibeyt&rsquo;in &ouml;zelliklerini a&ccedil;ıklarken ş&ouml;yle buyurmaktadır: Velayet &ouml;zellikleri onlar i&ccedil;indir.[7] &Ouml;te taraftan velayet makamı ile n&uuml;b&uuml;vvet makamı arasındaki farklılıkları incelemeyle şu noktaya ulaşırız: Velayet makamı, n&uuml;b&uuml;vvet makamından daha &uuml;st&uuml;nd&uuml;r. Bu esas uyarınca on d&ouml;rt masumun velayet makamındaki &uuml;st&uuml;nl&uuml;kleri a&ccedil;ısından peygamberlerden daha &uuml;st&uuml;n bir dereceye sahip oldukları rahatlıkla s&ouml;ylenebilir.[8] Lakin masumların birbirinden &uuml;st&uuml;n oluşları hakkında biraz d&uuml;ş&uuml;n&uuml;lmelidir. On d&ouml;rt masumun ortak bir hakikati taşıdığını bilmeliyiz. Başka bir ifadeyle onlar tek bir nurdandırlar. Ehlibeyt&rsquo;in nur olarak bir oluşu bir&ccedil;ok rivayette a&ccedil;ık&ccedil;a belirtilmiştir. Elbette nura dayalı bu birlik zorunlu olarak nurun derecesinde birlik anlamına gelmez ve nurun değişik derecelerini kabul etme varsayımıyla da buna inanılabilir.[9] Ehlibeyt&rsquo;ten birinin diğerlerinden &uuml;st&uuml;n oluşu bağlamında bazı dini kaynaklarda bu &uuml;st&uuml;nl&uuml;k Hz Peygamber (s.a.a), Hz Ali (a.s)[10], Hz Fatıma (s.a)[11] ve İmam H&uuml;seyin (a.s)[12] i&ccedil;in dile getirilmiştir. Bu &uuml;st&uuml;nl&uuml;k Ehlibeyt&rsquo;in ve İslam peygamberinin velayet derecesindeki makam ve farklılık ihtilafını yansıtır mı? Her zaman bir &uuml;st&uuml;nl&uuml;k ve fazilete sahip olmanın velayet makamı ve Allah&rsquo;a daha yakın olmadaki yakınlık derecelerinde &uuml;st&uuml;nl&uuml;k manasına gelmediği s&ouml;ylenebilir; yani velayet makamında eşit olmayla birlikte bir bireyin daha faziletli olması ve n&uuml;b&uuml;vvet gibi bir takım erdemlerden yararlanması olanaklıdır. Bu konu koşulların ve zamanın b&ouml;yle hususları gerektirdiği bir durumda ger&ccedil;ekleşir. N&uuml;b&uuml;vvet &ouml;zel koşul ve zamanlarda Hz. İsa&rsquo;nın (a.s) nasip olduğu bir erdemdi ve İmam-ı Zaman (a.c.f) bu erdemden faydalanmayacaktır. Lakin hepimiz İmam-ı Zamanın (a.c.f) velayet makamı a&ccedil;ısından Hz. İsa&rsquo;dan (a.s) daha &uuml;st&uuml;n bir derecede olduğunu bilmekteyiz. Lakin bizim b&uuml;t&uuml;n s&ouml;z&uuml;m&uuml;z şudur: Bu erdem ve &ouml;zel bakış imamların velayet derecesindeki eşitliği ile bir arada bulunabilir. Başka bir ifadeyle biz masumlardan biri ve &ouml;zellikle imam H&uuml;seyin (s.a.a) i&ccedil;in rivayetlerde bir takım &uuml;st&uuml;nl&uuml;klerin belirtildiğini kabul ediyoruz, lakin bu &uuml;st&uuml;nl&uuml;klerin imamların tekvini velayet makamında taşıdıkları ihtilaflardan kaynaklandığını kesin bir şekilde s&ouml;ylemek m&uuml;mk&uuml;n değildir. Her ne kadar bu ihtilaf bir olasılık olarak g&ouml;r&uuml;n&uuml;şte kabul edilse bile, ger&ccedil;ekte bu hususta a&ccedil;ık delillere ulaşmanın m&uuml;mk&uuml;n olamayacağına biz inanıyoruz. Her hal&uuml;karda t&uuml;m masumların bir nurun cilvesi olduğu, hepsinin tekvini velayet taşıdığı ve her birinin diğerinin yerinde olması durumunda onun yaptığı işi yapacağı kesindir.[13]&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] &ldquo;إِنَّ أَکْرَمَکُمْ عِنْدَ اللَّهِ أَتْقاکُمْ&rdquo;; Hucurat Suresi, 13. ayet.\r\n\r\n\r\n	[2] İrfan literat&uuml;r&uuml;nde &ldquo;makam&rdquo; &ldquo;hal&rdquo; karşısında yer alır. &ldquo;Makam&rdquo; arifin yıllar s&uuml;ren meşakkat, arınma ve &ccedil;alışma neticesinde ulaştığı menzil ve mertebeye denir. Bundan dolayı, zorlukla kat edilmiş bir şeyin zail olması ve değişmesi genellikle kolay bir şekilde ger&ccedil;ekleşmez. B&ouml;yle bir şey sabit ve kalıcı olur. Ama &ldquo;hal&rdquo; &ldquo;makamın&rdquo; tersinedir. &ldquo;Hal&rdquo;, se&ccedil;meksizin ve ani bir şekilde arifin kalbinde ger&ccedil;ekleşen bir t&uuml;r nitelik ve d&ouml;n&uuml;ş&uuml;md&uuml;r. Hal&rsquo;in ani bir şekilde zail olması da olasılık d&acirc;hilindedir. O halde &ldquo;hal&rdquo; sabit bir nitelik değildir ve s&uuml;rekli değişim ve d&ouml;n&uuml;ş&uuml;m halindedir. Sadi ş&ouml;yle s&ouml;ylemiştir:\r\n\r\n\r\n	Mısırdan g&ouml;mleğin kokusunu aldım.\r\n\r\n\r\n	Lakin Kenan kuyusunda g&ouml;rmedim.\r\n\r\n\r\n	O hallerimiz evrende değişendir dedi.\r\n\r\n\r\n	Bazen belirgin ve bazen de gizlidir.&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	[3] Başka bir ifadeyle; tekvini velayet sahibi kendi &ccedil;abasıyla bir şeyi &ccedil;aba mahallinin dışında yaratır. Bu esas uyarınca ilahi veliler tarafından ger&ccedil;ekleşen t&uuml;m mucize ve kerametler bu tekvini velayet vasıtasıyla ger&ccedil;ekleşir.\r\n\r\n\r\n	[4] Bu esas &uuml;zere İmam M&uuml;&ccedil;teba (a.s) ş&ouml;yle buyurmuştur: &ldquo;Her kim Allah&rsquo;ın kulu olursa, Allah her şeyi onun egemenliğine verir.&rdquo; İmamın bu c&uuml;mlesi, tekvini velayetin kaynağının Allah&rsquo;a kullukta saklı olması anlamındadır.&nbsp; &nbsp;\r\n\r\n\r\n	[5] Fenanın birka&ccedil; derecesi vardır: 1. Fiillerin fenası olan zahiri fena. 2. Sıfatların fenası olan batının fenası. 3. Zatın fenası. Danişğer, Ahmet, Divanı Hafız ba şerhi irfani, s. 144 ve 145; İbni Sina, ebu Ali H&uuml;seyin bin Abdullah, El- İşarat ve&rsquo;t Tenbihat, ba şerhi Hacı Nasuruddin Tusi, c. 3, Makamatu&rsquo;l Arifin, s. 390; İmam Humeyni (r.a), &Ccedil;ehil Hadis, s. 382. &nbsp;\r\n\r\n\r\n	[6] İrfani yolculuğun d&ouml;rt seferde ger&ccedil;ekleştiği belirtilmelidir: A. Yaratıklardan yaratana yolculuk. B. Hak ile Haktan hakka doğru yolculuk. C. Hak ile Haktan yaratıklara doğru yolculuk. D. Hak ile yaratıklardan yaratıklara doğru yolculuk. Bu hususta bakınız: Molla Sadra Şirazi, Sadru&rsquo;d Din, El- Hikmetu&rsquo;l Mutaaliye fi&rsquo;l Asfari&rsquo;l Akliyyeti&rsquo;l Erbaa, c. 1, s. 13. Ermiş arifler ş&ouml;yle demektedir: Velayet makamı her ne kadar yolcu i&ccedil;in birinci yolculuğun sonunda h&acirc;sıl olsa da velayet dairesi ancak ikinci yolculukta k&acirc;mil olur. Bundan dolayı yolcular yolculukta bulundukları yere g&ouml;re velayet makamının bir derecesine ererler.\r\n\r\n\r\n	[7] Nehc&uuml;&rsquo;l Belaga, Hutbe 2.\r\n\r\n\r\n	[8] Rivayetlerde Hz. Mehdi&rsquo;nin (a.c.f) zuhur etmesinden sonra Hz. İsa&rsquo;nın (a.s) ona uyacağı nakledilmiştir. Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c. 9, s. 195; Mekarim Şirazi, Nasır, Tefsiri Numune, c. 4, s. 205; Kaşani, Seyyid Abbas, El- Mahazin, c. 1, s. 286.\r\n\r\n\r\n	[9] Yani Ehlibeyt i&ccedil;in de onlarında birbirinden &uuml;st&uuml;n oluşları tasavvur edilebilir.\r\n\r\n\r\n	[10] İmam Bakır (a.s) hal lisanıyla İmam Seccad&rsquo;dan (a.s) Allah&rsquo;a ibadet etmede kendine daha az zahmet vermesini istediğinde, İmam Seccad (a.s) İmam Ali&rsquo;nin (a.s) ibadetlerinden s&ouml;z etmiş ve ş&ouml;yle buyurmuştur: Ali&rsquo;nin (a.s) ibadet g&uuml;c&uuml;ne kim erebilir ve onun gibi kim ibadet edebilir. El- İrşad fi Marifeti hucecullahi ale&rsquo;l İbad, c. 2, s. 142.\r\n\r\n\r\n	[11] Bazı delillerden istifade edildiği kadarıyla bu &uuml;st&uuml;nl&uuml;k Hz. Fatıma&rsquo;nındır. İmam Hasan Askeri&rsquo;ye (a.s) isnat edilen bir hadiste ş&ouml;yle buyrulmuştur: Biz Allah&rsquo;ın kullarına h&uuml;ccetiyiz ve b&uuml;y&uuml;k annemiz Fatıma da (s.a) bize ilahi h&uuml;ccettir. Tayyib, Seyyid Abdu&rsquo;l H&uuml;seyin, Etyebu&rsquo;l Beyan fi tefsiri&rsquo;l Kur&rsquo;an, c. 13, s. 225; Bahrani, Abdullah, Avalimu&rsquo;l Ulum ve&rsquo;l Maarif ve&rsquo;l Ahval, c. 11, s. 5.\r\n\r\n\r\n	[12] Rivayet metinlerinde İmam H&uuml;seyin (a.s) i&ccedil;in bir&ccedil;ok &uuml;st&uuml;nl&uuml;k dile getirilmiştir. &Ouml;rnek sıfatıyla onların bazılarına işaret ediyoruz: A. İmamet makamının İmam H&uuml;seyin&rsquo;in nesline aktarılması. B. İmam H&uuml;seyin&rsquo;in (a.s) toprağının şifa vermesi. C. İmam H&uuml;seyin&rsquo;in (a.s) kabri nezdinde duanın kabul edilmesi. Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c. 44, s. 221.\r\n\r\n\r\n	[13] Daha fazla bilgi edinmek i&ccedil;in şu kaynaklara m&uuml;racaat ediniz: Turhan, Kasım, Nigerişi İrfani, Felsefi Ve Kelami Be Kıyam Ve Şahsiyeti İmam H&uuml;seyin (a.s), naşir: &Ccedil;il&ccedil;ırag, &ccedil;apı evvel, Kum, 1388.\r\n\r\n\r\n	&nbsp;'),(158,'tr161','<div class=\"quest-content\" id=\"A3_1\" style=\"display: block;\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Hz. Peygamber (s.a.a) ve Ehlibeyt&rsquo;inin (a.s) diri olması,&nbsp; hakiki hayat konusunda Kur&rsquo;an&rsquo;daki anlamı i&ccedil;erir ve &ouml;zellikle şehitler hakkında buna vurguda bulunulmuştur: <span dir=\"RTL\">&quot;وَ لا تَحْسَبَنَّ الَّذینَ قُتِلُوا فی&rlm; سَبیلِ اللَّهِ أَمْواتاً بَلْ أَحْیاءٌ عِنْدَ رَبِّهِمْ یُرْزَقُونَ&quot;</span>. Aynı şekilde bir&ccedil;ok rivayette de imamların diri oluşu hakkında bu anlama işaret edilmiştir. Bundan kastedilen şey, d&uuml;nyevi anlamıyla diri olmak değildir; &ccedil;&uuml;nk&uuml; İmam-ı Zaman (a.c.f) dışında geriye kalan on &uuml;&ccedil; masum belirli bir zamanda d&uuml;nyada yaşamış ve ardından şehadet veya tabii bir &ouml;l&uuml;m ile d&uuml;nyadan g&ouml;&ccedil;m&uuml;şlerdir. Bununla birlikte ruh i&ccedil;in bulunan ve masumlar hakkında en y&uuml;ksek derecede ger&ccedil;ekleşen &uuml;st&uuml;n ve hakiki hayat, onların evrendeki işleri bilmesine ve evrende d&uuml;nyada yaşayan canlılardan daha diri bir şekilde bulunmalarına sebep olur. Bu iddianın nakli delili, &ouml;l&uuml;mden sonra ve kıyametten &ouml;nce hakiki hayatı vurgulayan bir&ccedil;ok ayet ve rivayettir. Aynı şekilde masumların makamı ve varlıksal kapasiteleri hakkında nakledilmiş bir&ccedil;ok rivayet bu hususta herhangi bir ş&uuml;pheye yer vermemektedir. Bu hususta ileriye s&uuml;r&uuml;lebilecek en basit akli delil ise d&uuml;ş&uuml;nen nefsin soyut oluşudur. Bu, masumların değerli ruh ve varlıklarının maddi hayattan &ouml;teye bir alanda faaliyet g&ouml;sterdiğini ve etkide bulunduğunu ispat eder.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Hz. Peygamber (s.a.a) ve Ehlibeyti (a.s) seven, sayan ve onlara tevess&uuml;l eden insanların inan&ccedil;larından elde edilen netice &uuml;zere, Hz. Peygamber (s.a.a) ve onun Ehlibeyti (a.s) bize &ouml;ğretilerini &ouml;ğreten, eserlerini bırakan ve ardından bizden ayrılan salt bir grup &ouml;ğretmen mesabesinde değildir. Bilakis onlar her zaman hazır olan ve &ouml;zellikle kendi takip&ccedil;ilerini ve hakikat taliplerini g&ouml;zetleyen değerli varlıklardır. Her ne kadar bu husus Şii&rsquo;lerin diri imamı (İmam-ı Zaman (a.c.f.)) hakkında daha belirgin bir şekilde kendini g&ouml;sterse de batıni hidayet kaidesi ve &ouml;zellikle manevi tevess&uuml;ller ile ilgili hususlarda diri ve etkili olma t&uuml;m on d&ouml;rt masum hakkında ge&ccedil;erlidir. Masumlar hakkındaki bu bakış daha &ccedil;ok onların kutsal konum ve batini makamlarından kaynaklanır ve bu a&ccedil;ıdan onların diri ile &ouml;lm&uuml;ş olmaları ve hazır ile kayıp olmaları arasında herhangi bir fark bulunmaz. Bu iddianın kelam, Kur&rsquo;an ve akıl eksenli esası, her şeyden &ouml;nce d&uuml;ş&uuml;nen nefsin soyut oluşu ve insanın hakiki hayatına dayalıdır. Bu, maddi hayattan daha &uuml;st&uuml;n bir hayattır. Nitekim imamlarla ilgili bir&ccedil;ok duada ş&ouml;yle denilmiştir: Şehadet ederim ki sen beni g&ouml;rmektesin, s&ouml;z&uuml;m&uuml; işitmektesin ve sen diri ve Allah nezdinde rızıklandırılmaktasın.[1] &ldquo;Allah yanında rızıklandırılmaktasın&rdquo; tabiri &ldquo;Allah yolunda &ouml;ld&uuml;r&uuml;lenleri sakın &ouml;l&uuml;ler sanma. Bilakis onlar diridirler, Rableri katında Allah&rsquo;ın, l&uuml;tf&uuml;nden kendilerine verdiği nimetlerin sevincini yaşayarak rızıklandırılmaktadırlar&rdquo;[2]ve[3] ayetine işaret eder. Bu ayet şehitlerin ger&ccedil;ek ve &uuml;st&uuml;n hayatını ispat eder ve &ouml;ld&uuml;kten sonra onların ruhsal varlık, hayat ve g&uuml;&ccedil;lerinin azalmadığına, bilakis denetleme ve varlıksal kapasitelerinin arttığına delalet eder. Bu hakikatin Hz. Peygamber (s.a.a) ve imamlar (a.s) hakkında en &uuml;st&uuml;n şekilde ger&ccedil;ekleştiği belirtilmelidir; &ccedil;&uuml;nk&uuml; onların sahip olduğu en k&uuml;&ccedil;&uuml;k makam, manevi şehadet makamıdır. Bundan dolayı Hz. Peygamberin (s.a.a) ve Ehlibeytinin (a.s) diri oluşu belirtilen anlamdadır. Onların d&uuml;nyevi cisim taşıması manasında değildir; &ccedil;&uuml;nk&uuml; İmam-ı Zaman dışında kalan on &uuml;&ccedil; masum &ouml;zel bir zamanda d&uuml;nyada yaşamış ve neticede şehadete ermiş veya tabii bir &ouml;l&uuml;m ile d&uuml;nyadan g&ouml;&ccedil;m&uuml;şlerdir. Bundan dolayı ruhun g&uuml;&ccedil; kapasitesini g&ouml;z &ouml;n&uuml;nde bulundurduğumuzda, &ouml;l&uuml;m&uuml;n ger&ccedil;ekleşmesinin ve d&uuml;nyevi cismin olmayışının onun fonksiyonunu değiştiremeyeceği hakikatine bizi y&ouml;nlendirir. Bu husus ilahi ruhla bağlantısı olan Hz. Peygamber (s.a.a) ve imamlar (a.s) hakkında daha &uuml;st derecelerdedir. Elbette bu batini hakikatlerin niteliğini zahiri tartışmalar ve c&uuml;zi akıl ile kavramak m&uuml;mk&uuml;n değildir.&nbsp; Kur&rsquo;an&rsquo;ın vurguladığı &ouml;l&uuml;mden sonra ger&ccedil;ekleşen hakiki hayat, bu hakikatlere y&ouml;nelik en d&uuml;ş&uuml;k seviyedeki kavrayışımızı simgeler.. Bu hayatı ve diri olmayı ger&ccedil;ek anlamıyla d&uuml;nyevi hayat sınırlarına &ouml;zg&uuml; kılmak m&uuml;mk&uuml;n değildir. Bu d&uuml;nya hayatı ancak bir eğlence ve oyundan ibarettir. Ahiret yurduna gelince, işte ger&ccedil;ek hayat odur. Keşke bilselerdi![4]&nbsp; Bu şekilde &ouml;ld&uuml;kten sonra ve kıyametten &ouml;nceki hayatı vurgulayan Kur&rsquo;an&rsquo;daki bir&ccedil;ok ayet bu konunun nakli delillerini teşkil eder ve her şeyden daha &ouml;nemlisi ise ilgili ayette şehitlerin &uuml;st&uuml;n bir hayatının olduğu belirtilmesidir. Kur&rsquo;an&rsquo;a ek olarak, bir&ccedil;ok muteber rivayet ve dualar da bu manaya delalet eder ve genel olarak derecesi b&uuml;y&uuml;k olan on d&ouml;rt masumun batini makamları ile ilgili rivayetler, bu iddianın ger&ccedil;ekliği hususunda hi&ccedil;bir kimsede kuşku uyandırmayacak kadar &ccedil;oktur. Aynı şekilde bu konuya delalet eden en basit akli delil ise nefsin, ilmin ve bilincin soyut olması ve ruhun g&uuml;c&uuml;d&uuml;r. Bunlar hakiki hayata sahiptir ve d&uuml;nyevi bir şekilde diri olmayla hi&ccedil;bir irtibat taşımazlar. Ger&ccedil;ek hayat, &ouml;ld&uuml;kten sonra ruh i&ccedil;in ger&ccedil;ekleşen şeydir. Son olarak şu noktanın hatırlatılması gerekli olabilir: Masumların &uuml;st&uuml;n bir hayata sahip oldukları, onların diri ve &ouml;l&uuml;, hazır ve kayıp olanları arasında bu &uuml;st&uuml;n hayat bağlamında bir farklılık bulunmadığı ve bunun onların varlıksal kapasitesine delalet ettiğine ek olarak, Şiilikle ilgili ayrı bir boyutta ve İmam-ı Zamanın varlığının gerekliliğine vurguda bulunma bağlamında bir&ccedil;ok rivayette d&uuml;nyevi olarak yaşayan diri bir imamın varlığına atıfta bulunulmuştur. Bu rivayetlerden biri şudur: &ldquo;Ben Ebu Abdullah&rsquo;tan ş&ouml;yle buyurduğunu duydum: Her kim &ouml;l&uuml;r ve onun diri ve zahir bir imamı olmazsa o cahillik &uuml;zerine &ouml;l&uuml;r. Ben, sana feda olayım diri bir imam mı diye sordum ve o evet diri imam diri imam diye buyurdu.&rdquo;[5] Bu rivayetler &ouml;nceki konular ile bir &ccedil;elişki arz etmez ve yerinde bahsedildiği &uuml;zere d&uuml;nyevi hayatta bulunan imamın varlığı bir&ccedil;ok &ouml;nemli hikmeti barındırır ve burada bu işaretle yetiniyoruz.</p>\r\n\r\n<p>\r\n	Bu hususta daha fazla bilgi edinmek i&ccedil;in aşağıdaki yanıtlara m&uuml;racaat edebilirsiniz:</p>\r\n\r\n<p>\r\n	İmamın t&uuml;m mek&acirc;nlardaki varlığı, 11043 (Site: tr10911).</p>\r\n\r\n<p>\r\n	İmamlar ve tekvini velayet, 222 (Site: 1406).</p>\r\n\r\n<p>\r\n	Gıyap asrında İmam-ı zamanın varlığının faydaları, 654 (Site: 705).</p>\r\n\r\n<p>\r\n	Berzah ve berzah hayatı, 3891(Site: 4160).</p>\r\n\r\n<p>\r\n	Aziz İslam peygamberinin berzah hayatı, 11043 (Site: tr10911).</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1] Muhaddisi Nuri, M&uuml;stedreku&rsquo;l Vesail, c. 10, s. 345, M&uuml;essese-i A&rsquo;lul Beyt, Kum, 1408 h.k.</p>\r\n\r\n<p>\r\n	[2] A&rsquo;li İmran Suresi, 169. ayet.</p>\r\n\r\n<p>\r\n	[3] Kur&rsquo;an&rsquo;da bir&ccedil;ok ayetin &ouml;l&uuml;mden sonra ve kıyametten &ouml;nce berzah hayatına işaret ettiği hatırlatılmalıdır. Bunların hepsi, bu konunun nakli delilleri sayılabilir. Bu hayat salt şehitlere &ouml;zg&uuml; değildir. Ancak bu ayetin meşhur olması ve imamların diri olması anlamını a&ccedil;ıklayan bazı rivayetlerde bu ayete isnat edilmesi nedeniyle biz de bu ayeti naklettik. Berzah hayatının nakli delillerini &ouml;ğrenmek i&ccedil;in bu sitede yer alan 3891 (Site: 4160) ve 5262 (Site: 5870) sayılı yanıtlara m&uuml;racaat edebilirsiniz.</p>\r\n\r\n<p>\r\n	[4] Ankebut Suresi, 64. ayet.</p>\r\n\r\n<p>\r\n	[5] M&uuml;stedreku&rsquo;l Vesail, c. 18, s. 177.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Hz. Peygamber (s.a.a) ve Ehlibeyt&rsquo;inin (a.s) diri olması,&nbsp; hakiki hayat konusunda Kur&rsquo;an&rsquo;daki anlamı i&ccedil;erir ve &ouml;zellikle şehitler hakkında buna vurguda bulunulmuştur: &quot;وَ لا تَحْسَبَنَّ الَّذینَ قُتِلُوا فی&rlm; سَبیلِ اللَّهِ أَمْواتاً بَلْ أَحْیاءٌ عِنْدَ رَبِّهِمْ یُرْزَقُونَ&quot;. Aynı şekilde bir&ccedil;ok rivayette de imamların diri oluşu hakkında bu anlama işaret edilmiştir. Bundan kastedilen şey, d&uuml;nyevi anlamıyla diri olmak değildir; &ccedil;&uuml;nk&uuml; İmam-ı Zaman (a.c.f) dışında geriye kalan on &uuml;&ccedil; masum belirli bir zamanda d&uuml;nyada yaşamış ve ardından şehadet veya tabii bir &ouml;l&uuml;m ile d&uuml;nyadan g&ouml;&ccedil;m&uuml;şlerdir. Bununla birlikte ruh i&ccedil;in bulunan ve masumlar hakkında en y&uuml;ksek derecede ger&ccedil;ekleşen &uuml;st&uuml;n ve hakiki hayat, onların evrendeki işleri bilmesine ve evrende d&uuml;nyada yaşayan canlılardan daha diri bir şekilde bulunmalarına sebep olur. Bu iddianın nakli delili, &ouml;l&uuml;mden sonra ve kıyametten &ouml;nce hakiki hayatı vurgulayan bir&ccedil;ok ayet ve rivayettir. Aynı şekilde masumların makamı ve varlıksal kapasiteleri hakkında nakledilmiş bir&ccedil;ok rivayet bu hususta herhangi bir ş&uuml;pheye yer vermemektedir. Bu hususta ileriye s&uuml;r&uuml;lebilecek en basit akli delil ise d&uuml;ş&uuml;nen nefsin soyut oluşudur. Bu, masumların değerli ruh ve varlıklarının maddi hayattan &ouml;teye bir alanda faaliyet g&ouml;sterdiğini ve etkide bulunduğunu ispat eder.','&nbsp;Hz. Peygamber (s.a.a) ve Ehlibeyti (a.s) seven, sayan ve onlara tevess&uuml;l eden insanların inan&ccedil;larından elde edilen netice &uuml;zere, Hz. Peygamber (s.a.a) ve onun Ehlibeyti (a.s) bize &ouml;ğretilerini &ouml;ğreten, eserlerini bırakan ve ardından bizden ayrılan salt bir grup &ouml;ğretmen mesabesinde değildir. Bilakis onlar her zaman hazır olan ve &ouml;zellikle kendi takip&ccedil;ilerini ve hakikat taliplerini g&ouml;zetleyen değerli varlıklardır. Her ne kadar bu husus Şii&rsquo;lerin diri imamı (İmam-ı Zaman (a.c.f.)) hakkında daha belirgin bir şekilde kendini g&ouml;sterse de batıni hidayet kaidesi ve &ouml;zellikle manevi tevess&uuml;ller ile ilgili hususlarda diri ve etkili olma t&uuml;m on d&ouml;rt masum hakkında ge&ccedil;erlidir. Masumlar hakkındaki bu bakış daha &ccedil;ok onların kutsal konum ve batini makamlarından kaynaklanır ve bu a&ccedil;ıdan onların diri ile &ouml;lm&uuml;ş olmaları ve hazır ile kayıp olmaları arasında herhangi bir fark bulunmaz. Bu iddianın kelam, Kur&rsquo;an ve akıl eksenli esası, her şeyden &ouml;nce d&uuml;ş&uuml;nen nefsin soyut oluşu ve insanın hakiki hayatına dayalıdır. Bu, maddi hayattan daha &uuml;st&uuml;n bir hayattır. Nitekim imamlarla ilgili bir&ccedil;ok duada ş&ouml;yle denilmiştir: Şehadet ederim ki sen beni g&ouml;rmektesin, s&ouml;z&uuml;m&uuml; işitmektesin ve sen diri ve Allah nezdinde rızıklandırılmaktasın.[1] &ldquo;Allah yanında rızıklandırılmaktasın&rdquo; tabiri &ldquo;Allah yolunda &ouml;ld&uuml;r&uuml;lenleri sakın &ouml;l&uuml;ler sanma. Bilakis onlar diridirler, Rableri katında Allah&rsquo;ın, l&uuml;tf&uuml;nden kendilerine verdiği nimetlerin sevincini yaşayarak rızıklandırılmaktadırlar&rdquo;[2]ve[3] ayetine işaret eder. Bu ayet şehitlerin ger&ccedil;ek ve &uuml;st&uuml;n hayatını ispat eder ve &ouml;ld&uuml;kten sonra onların ruhsal varlık, hayat ve g&uuml;&ccedil;lerinin azalmadığına, bilakis denetleme ve varlıksal kapasitelerinin arttığına delalet eder. Bu hakikatin Hz. Peygamber (s.a.a) ve imamlar (a.s) hakkında en &uuml;st&uuml;n şekilde ger&ccedil;ekleştiği belirtilmelidir; &ccedil;&uuml;nk&uuml; onların sahip olduğu en k&uuml;&ccedil;&uuml;k makam, manevi şehadet makamıdır. Bundan dolayı Hz. Peygamberin (s.a.a) ve Ehlibeytinin (a.s) diri oluşu belirtilen anlamdadır. Onların d&uuml;nyevi cisim taşıması manasında değildir; &ccedil;&uuml;nk&uuml; İmam-ı Zaman dışında kalan on &uuml;&ccedil; masum &ouml;zel bir zamanda d&uuml;nyada yaşamış ve neticede şehadete ermiş veya tabii bir &ouml;l&uuml;m ile d&uuml;nyadan g&ouml;&ccedil;m&uuml;şlerdir. Bundan dolayı ruhun g&uuml;&ccedil; kapasitesini g&ouml;z &ouml;n&uuml;nde bulundurduğumuzda, &ouml;l&uuml;m&uuml;n ger&ccedil;ekleşmesinin ve d&uuml;nyevi cismin olmayışının onun fonksiyonunu değiştiremeyeceği hakikatine bizi y&ouml;nlendirir. Bu husus ilahi ruhla bağlantısı olan Hz. Peygamber (s.a.a) ve imamlar (a.s) hakkında daha &uuml;st derecelerdedir. Elbette bu batini hakikatlerin niteliğini zahiri tartışmalar ve c&uuml;zi akıl ile kavramak m&uuml;mk&uuml;n değildir.&nbsp; Kur&rsquo;an&rsquo;ın vurguladığı &ouml;l&uuml;mden sonra ger&ccedil;ekleşen hakiki hayat, bu hakikatlere y&ouml;nelik en d&uuml;ş&uuml;k seviyedeki kavrayışımızı simgeler.. Bu hayatı ve diri olmayı ger&ccedil;ek anlamıyla d&uuml;nyevi hayat sınırlarına &ouml;zg&uuml; kılmak m&uuml;mk&uuml;n değildir. Bu d&uuml;nya hayatı ancak bir eğlence ve oyundan ibarettir. Ahiret yurduna gelince, işte ger&ccedil;ek hayat odur. Keşke bilselerdi![4]&nbsp; Bu şekilde &ouml;ld&uuml;kten sonra ve kıyametten &ouml;nceki hayatı vurgulayan Kur&rsquo;an&rsquo;daki bir&ccedil;ok ayet bu konunun nakli delillerini teşkil eder ve her şeyden daha &ouml;nemlisi ise ilgili ayette şehitlerin &uuml;st&uuml;n bir hayatının olduğu belirtilmesidir. Kur&rsquo;an&rsquo;a ek olarak, bir&ccedil;ok muteber rivayet ve dualar da bu manaya delalet eder ve genel olarak derecesi b&uuml;y&uuml;k olan on d&ouml;rt masumun batini makamları ile ilgili rivayetler, bu iddianın ger&ccedil;ekliği hususunda hi&ccedil;bir kimsede kuşku uyandırmayacak kadar &ccedil;oktur. Aynı şekilde bu konuya delalet eden en basit akli delil ise nefsin, ilmin ve bilincin soyut olması ve ruhun g&uuml;c&uuml;d&uuml;r. Bunlar hakiki hayata sahiptir ve d&uuml;nyevi bir şekilde diri olmayla hi&ccedil;bir irtibat taşımazlar. Ger&ccedil;ek hayat, &ouml;ld&uuml;kten sonra ruh i&ccedil;in ger&ccedil;ekleşen şeydir. Son olarak şu noktanın hatırlatılması gerekli olabilir: Masumların &uuml;st&uuml;n bir hayata sahip oldukları, onların diri ve &ouml;l&uuml;, hazır ve kayıp olanları arasında bu &uuml;st&uuml;n hayat bağlamında bir farklılık bulunmadığı ve bunun onların varlıksal kapasitesine delalet ettiğine ek olarak, Şiilikle ilgili ayrı bir boyutta ve İmam-ı Zamanın varlığının gerekliliğine vurguda bulunma bağlamında bir&ccedil;ok rivayette d&uuml;nyevi olarak yaşayan diri bir imamın varlığına atıfta bulunulmuştur. Bu rivayetlerden biri şudur: &ldquo;Ben Ebu Abdullah&rsquo;tan ş&ouml;yle buyurduğunu duydum: Her kim &ouml;l&uuml;r ve onun diri ve zahir bir imamı olmazsa o cahillik &uuml;zerine &ouml;l&uuml;r. Ben, sana feda olayım diri bir imam mı diye sordum ve o evet diri imam diri imam diye buyurdu.&rdquo;[5] Bu rivayetler &ouml;nceki konular ile bir &ccedil;elişki arz etmez ve yerinde bahsedildiği &uuml;zere d&uuml;nyevi hayatta bulunan imamın varlığı bir&ccedil;ok &ouml;nemli hikmeti barındırır ve burada bu işaretle yetiniyoruz.\r\n\r\n\r\n	Bu hususta daha fazla bilgi edinmek i&ccedil;in aşağıdaki yanıtlara m&uuml;racaat edebilirsiniz:\r\n\r\n\r\n	İmamın t&uuml;m mek&acirc;nlardaki varlığı, 11043 (Site: tr10911).\r\n\r\n\r\n	İmamlar ve tekvini velayet, 222 (Site: 1406).\r\n\r\n\r\n	Gıyap asrında İmam-ı zamanın varlığının faydaları, 654 (Site: 705).\r\n\r\n\r\n	Berzah ve berzah hayatı, 3891(Site: 4160).\r\n\r\n\r\n	Aziz İslam peygamberinin berzah hayatı, 11043 (Site: tr10911).\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1] Muhaddisi Nuri, M&uuml;stedreku&rsquo;l Vesail, c. 10, s. 345, M&uuml;essese-i A&rsquo;lul Beyt, Kum, 1408 h.k.\r\n\r\n\r\n	[2] A&rsquo;li İmran Suresi, 169. ayet.\r\n\r\n\r\n	[3] Kur&rsquo;an&rsquo;da bir&ccedil;ok ayetin &ouml;l&uuml;mden sonra ve kıyametten &ouml;nce berzah hayatına işaret ettiği hatırlatılmalıdır. Bunların hepsi, bu konunun nakli delilleri sayılabilir. Bu hayat salt şehitlere &ouml;zg&uuml; değildir. Ancak bu ayetin meşhur olması ve imamların diri olması anlamını a&ccedil;ıklayan bazı rivayetlerde bu ayete isnat edilmesi nedeniyle biz de bu ayeti naklettik. Berzah hayatının nakli delillerini &ouml;ğrenmek i&ccedil;in bu sitede yer alan 3891 (Site: 4160) ve 5262 (Site: 5870) sayılı yanıtlara m&uuml;racaat edebilirsiniz.\r\n\r\n\r\n	[4] Ankebut Suresi, 64. ayet.\r\n\r\n\r\n	[5] M&uuml;stedreku&rsquo;l Vesail, c. 18, s. 177.\r\n\r\n\r\n	&nbsp;'),(159,'tr160','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Edep k&uuml;&ccedil;&uuml;k, b&uuml;y&uuml;k, tanıdık ve yabancılardan oluşan etrafımızdaki bireylere karşı &ouml;zel ve &ouml;l&ccedil;&uuml;l&uuml; davranışa denir ve bu g&uuml;zel bir terbiyeden kaynaklanır. Akıllıca yaşamak, konuşmada metanet sahibi olmak ve davranışlarda vakar sergilemek edebin g&ouml;stergesidir. Akılsızlık, &ccedil;irkin s&ouml;z, k&ouml;t&uuml; konuşma, sert huy, &ccedil;irkin s&ouml;z, k&uuml;fretmek ve hakaret, hafiflik, inat&ccedil;ılık ve başı buyrukluk edepsizliğin numunelerindendir. Edep, &ouml;ğrenilebilen bir h&uuml;nerdir. Tam terbiyesel ince noktalar alınmalı ve onlar ile amel edilmelidir. İslam&rsquo;ın buyruklarını bilmek, aziz İslam Peygamberinin (s.a.a) ve masum imamların (a.s) hayat y&ouml;ntemleriyle tanışmak ve onları &ouml;rnek edinmek g&uuml;zel ahlak ve edebe ulaşmak i&ccedil;in en &uuml;st&uuml;n ve kolay yoldur. Aynı şekilde başkalarının g&uuml;zel davranışı insan &uuml;zerinde olumlu ve ahlaki &ccedil;irkin davranışları ise insan &uuml;zerinde olumsuz etki bırakır. Bilge insanlar diğer insanların &ccedil;irkin davranışlarından bile ibret ve ders alırlar. Edepsizliği tedavi etmenin en iyi yolu edepsiz bireylerin değersiz ve edepli bireylerin ise t&uuml;m toplumlarda değerli oluşuna bakmaktır. İslam ahlak ve edebi hakkında bir&ccedil;ok kitap ve kaynak mevcuttur ve ayrıntılı cevapta onların bazılarına işaret değinceğiz.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Edep ahlaki ve toplumsal bir değerdir. Hem &ccedil;ocuklar ve hem de onların veli ve &ouml;ğretmenleri i&ccedil;in değer teşkil eder. Edep her kimde ve her nerede olursa, &uuml;zerinde bir sevgi ve &ccedil;ekim dairesi oluşturur ve edepli insanı onurlu ve sevimli kılar. Her şeyin s&uuml;s&uuml; bir şeyledir ve soyun şerefi ve ailenin itibarı da edepledir. İmam Ali (a.s) ş&ouml;yle buyuruyor: Edepsizlik ile hi&ccedil;bir &uuml;st&uuml;nl&uuml;k sağlanmaz.[1] &ldquo;Soysuz, k&ouml;ks&uuml;z ve nesepsiz olan bir şahıs, eğer edepli olursa şeref kazanır. Edep hatta uygun olmayan soy ve k&ouml;keni bile &ouml;rter.&rdquo;[2] Edepten s&ouml;z edildiği vakit k&uuml;&ccedil;&uuml;k, b&uuml;y&uuml;k, tanıdık ve yabancıdan oluşan etrafımızdaki bireylere y&ouml;nelik bir t&uuml;r &ouml;zel ve &ouml;l&ccedil;&uuml;lm&uuml;ş davranış akla gelir. G&uuml;zel terbiyeden kaynaklanan bu davranış, s&ouml;z s&ouml;yleme, y&uuml;r&uuml;mek, irtibat, bakma, isteme, sorma ve cevap tarzıyla ilintilidir. Her kim kendi had ve sınırını tanır ve ondan &ouml;teye ge&ccedil;mezse edep sahibi sayılır. Edepsizlik bir t&uuml;r yasak b&ouml;lgeye girmek ve davranışlarda sınır ve haddi aşmaktır. İmam Ali (a.s) ş&ouml;yle buyurmuştur: &ldquo;En &uuml;st&uuml;n edep, insanın kendi had, sınır ve &ouml;l&ccedil;&uuml;s&uuml; &ccedil;izgisinde durması ve kendi sınırını aşmamasıdır.&rdquo;[3] Edep, &ouml;ğrenilebilen bir h&uuml;nerdir. Edebin &uuml;st&uuml;n terbiye olduğu s&ouml;ylenebilir. &Ouml;ğretmen ister baba ve anne olsun, ister &uuml;stat veya insan olsun &ouml;nemli olan şey insanın terbiye ile ilgili &ouml;nemli hususları kavraması ve onlarla amel etmesidir. Edebin y&uuml;ksek zirvelerini fetheden insanlar bu yolu kat etmişlerdir. İmam Sadık (a.s) ş&ouml;yle buyurmuştur: &ldquo;Babam beni &uuml;&ccedil; noktayla edeplendirdi ve ş&ouml;yle buyurdu: Her kim k&ouml;t&uuml; arkadaş ile yoldaş olursa d&uuml;r&uuml;st kalmaz. Her kim s&ouml;zlerine dikkat etmez ve &ouml;zen g&ouml;stermezse pişman olur. Her kim k&ouml;t&uuml; yerlere girip &ccedil;ıkarsa itham edilir.&rdquo;[4] Masumların s&ouml;zlerinde bazı yerlerde kendini edeplendirmek ve kendi &ouml;ğretmeni olmak vurgulanmıştır. Bu nimete ancak bilgelik, zek&acirc;, kıvrak zek&acirc;lılık ve basirete sahip kimseler ulaşabilir. Nitekim M&uuml;minlerin &Ouml;nderi (a.s) ş&ouml;yle buyurmuştur: &ldquo;Kendini edeplendirmede bir başkasında g&ouml;rd&uuml;ğ&uuml;n &ccedil;irkin şeyi kendinden uzaklaştırman sana yeterlidir.&rdquo;[5] Bu hadiste belirtilen şey, başkalarıyla ilişki kurma edebinde t&uuml;mel bir esastır. Ger&ccedil;ekte İmam Ali&rsquo;nin (a.s) kastettiği şey şudur: Kendin hakkında beğenmedin şeyi başkaları hakkında da reva g&ouml;rme ve kendin hakkında sevdiğin şeyi başkaları i&ccedil;in de iste. Başkalarının işinde &ccedil;irkin saydığın şeyi kendin i&ccedil;in de &ccedil;irkin say. Eğer başkalarının &ccedil;irkin işlerini eleştiriyorsan, bu iş ve sıfatlar sende olmamalıdır. Edebe ulaşmanın ve edepsizlikten sakınmanın yollarından biri, edep ve edepsizlik sayılan hususları ve numunelerini bilmektir. Her ne kadar her bir edep ve edepsizliğin bir takım g&ouml;stergeleri olsa da edebi tam ve k&acirc;mil olarak tanımak edepsizliğin g&ouml;stergelerine dikkat etmeksizin m&uuml;mk&uuml;n değildir. Bu g&ouml;sterge, nişane ve alametler hem s&ouml;zlerde ve hem de davranış ve tutumlarda bellidir. S&ouml;zleri &ccedil;irkin ve dili k&ouml;t&uuml; olan kimse Hz. Ali&rsquo;nin tabiri ile edepten nasiplenmemiştir.[6] Aynı şekilde akıllıca yaşamak ve s&ouml;zlerde metin olmak ve de davranışlarda vakarlı olmak edebin g&ouml;stergesidir. Bunun karşısında ise akılsızlık, &ccedil;irkin s&ouml;z, k&ouml;t&uuml; konuşma, sert ahlak, hakaret, s&ouml;vmek, hafiflik, dik başlılık ve inat&ccedil;ılık ise edepsizlik sayılır. Eğer dostlukları ve ilişkileri kontrol etmek edep ise, edepsizlik k&ouml;t&uuml; insanlar ile ilişki kurmak, arkadaşları se&ccedil;mede dikkatsizlik g&ouml;stermek ve birliktelik ve dostluklarda &ouml;zensizlik sergilemektir. Bireyler ile ilişkilerde onlardan azamet ve saygılıca bahsetmekten ka&ccedil;ınan, s&uuml;rekli başkalarını alaya alan ve onların gıybetini yapmakla meşgul olan, başkalarının alaya almasını ve hakaretini daha &ccedil;irkin bir şekilde cevaplandıran, meclis, oturum ve saflarda başkalarının hakkına riayet etmeyen, d&uuml;zene, kurallara, susmaya ve sıraya dikkat etmeyen, başkalarının s&ouml;zlerini dinlemeye tahamm&uuml;l etmeyen, diyalog ve tartışmalarda bağıran ve sesini y&uuml;kselten ve insaf ve hakkın tarafını tutmayan kimseler ger&ccedil;ekte b&uuml;t&uuml;n&uuml;yle edepsizliğin g&ouml;stergelerini taşırlar. &Ouml;te taraftan yemede, i&ccedil;mede, elbise giyiminde, k&uuml;rdan kullanmada, esnemede, &ouml;ks&uuml;rmede ve hapşırmada edebe riayet etmek edebin g&ouml;stergesidir. Edepsizlik, insanların hak, şahsiyet ve saygınlığına itina etmemektir. Eğer bir şahıs hapşırma esnasında sofra ve bir başkasının y&uuml;z&uuml;ne bir şey sı&ccedil;ratırsa ve iğrendirici bir şekilde yemek yerse veyahut bir mektup veya aracı iki elle sunmak yerine onu fırlatırsa veya onu bir el ile verirse yahut siz okurken g&uuml;r&uuml;lt&uuml; yaparsa, yalnızken aniden odanıza girer ve sizden izin istemezse, bunların t&uuml;m&uuml; toplumsal edebe riayet etmemenin g&ouml;stergeleri sayılır. İslam&rsquo;ın b&uuml;t&uuml;n bu konular i&ccedil;in uygulanması gereken kaideler belirttiği enteresandır. İslami terbiye, mektepsel ahlakın t&uuml;m buyrukları, yapılması gerekenleri ve yapılmaması gerekenleri edep &ouml;ğreticidir. Dinin &ouml;ğretilerine bağlı olmayan kimse, edep vadisinden edepsizlik vadisine ayak basmıştır. İslam edebiyle tanışmanın ve onunla edeplenmenin yollarından biri Hz. Peygamber-i Ekrem (s.a.a) ve imamların (a.s) hayat tarzı ve y&ouml;ntemiyle tanışmak ve onların riayet ettiği hususlara dikkat etmektir. İmanın &ouml;rneği ve g&uuml;zel ahlak, edep ve davranışın numunesi olan Allah Resul&uuml; (s.a.a) kendini Allah tarafından edeplendirildiğini s&ouml;ylemiş ve ş&ouml;yle buyurmuştur: &ldquo;Rabbim beni g&uuml;zel bir şekilde edeplendirdi.&rdquo;[7] Hz. peygamberin (s.a.a) hayat tarzı edep &ouml;ğreten bir kitaptır. Hz. Peygamberin (s.a.a) davranışları g&uuml;zel ahlakın ve ideal ilişkilerin bir numunesidir. Hz. Peygamberin (s.a.a) başkalarıyla olan ilişkilerde takındığı edepli tavırlardan birka&ccedil; numuneye işaret ediyoruz: &ldquo;Allah Resul&uuml; (s.a.a) k&uuml;&ccedil;&uuml;k olsun b&uuml;y&uuml;k olsun karşılaştığı herkese selam verirdi.[8] Hz. Peygamber (s.a.a) hi&ccedil;bir zaman ayağını bir kimsenin &ouml;n&uuml;nde uzatmazdı. Bir başkasının y&uuml;z&uuml;ne bakarken şaşkınlık g&ouml;stermezdi. G&ouml;z ve kaşla hi&ccedil; kimseye işaret etmezdi. Otururken belini bir yere dayamazdı.[9] Hz. Peygamber (s.a.a) insanlarla tokalaşır ve onlara sarılırken karşı taraf elini &ccedil;ekmeyinceye dek hi&ccedil;bir zaman elini &ccedil;ekmezdi.[10] Hi&ccedil; kimseye hakaret etmez ve k&ouml;t&uuml; s&ouml;z s&ouml;ylemezdi. K&ouml;t&uuml; bir s&ouml;z dile getirmez ve k&ouml;t&uuml;l&uuml;ğ&uuml; k&ouml;t&uuml;l&uuml;kle yanıtlamazdı. Kendi kilimini saygıdan dolayı kendi yanına gelen kimsenin altına sererdi.[11] Peygamber olduğu g&uuml;nden vefat edinceye dek asla yaslanarak yemek yemedi.[12] Az ve na&ccedil;iz de olsan insanların hediyesini kabul ederdi. Vakitlerin &ccedil;oğunda kıbleye doğru otururdu.[13] Bacaklarını insanların yanında a&ccedil;maz ve a&ccedil;ığa &ccedil;ıkarmazdı. Soru sormada, istemede ve s&ouml;z s&ouml;ylemede yabancıların sert ahlakına karşı sabır g&ouml;sterirdi. Hi&ccedil; kimseyi kınamaz ve serzeniş etmezdi. Başkalarının sırlarını keşfetmeye y&ouml;nelmezdi.[14] Hz. Peygamberin g&uuml;lmesi tebess&uuml;m idi ve asla kahkaha atmazdı.[15] &Ccedil;ok utanga&ccedil; ve hay&acirc;lıydı. Hi&ccedil; kimsenin s&ouml;z&uuml;n&uuml; kesmezdi. Kendi &ouml;n&uuml;ndeki yemeği yerdi. Her şekliyle bireylerin işini hallederdi. Yanı sıra onun y&uuml;ce ruhu, &uuml;st&uuml;n ahlakı ve aşkın edebini yansıtan bir&ccedil;ok belirgin başka erdemleri de vardı.[16] Ahlak ve edepte en &uuml;st&uuml;n numuneler olan masumlara ek olarak, başkalarının g&uuml;zel davranışı da insana m&uuml;spet etki eder. Edepli bireyler ile oturup kalkmak, arkadaş olmak ve ilişki i&ccedil;inde bulunmak bizim ahlak ve davranışlarımızı edep ile s&uuml;sler. Halkın k&ouml;t&uuml; ahlakı da menfi etki bırakır. Ama bilge ve akıllı insanların h&uuml;neri, başkalarının &ccedil;irkin davranışlarından da ibret ve ders almaktır. Bu, Lokman hikmetidir. Lokmana edebi kimden &ouml;ğrendin diye sorarlar ve o ş&ouml;yle der: &ldquo;Edepsizlerden &ouml;ğrendim, onlarda g&ouml;rd&uuml;ğ&uuml;m &ccedil;irkin şeyleri yapmaktan sakındım.&rdquo;[17] Hz. Mesih&rsquo; de (a.s) bu y&ouml;ntemi kullanmıştır. Ondan seni kim edeplendirdi diye sormuşlar ve Hz. Mesih (a.s) beni hi&ccedil; kimse edeplendirmedi, ben cehaletin &ccedil;irkinliğini g&ouml;rd&uuml;m ve ondan sakındım diye buyurmuştur.[18] İmam Ali&rsquo;de (a.s) bu y&ouml;ntemi onaylamış ve ş&ouml;yle buyurmuştur: &ldquo;Her ne zaman bir başkasında &ccedil;irkin ahlaki bir davranış g&ouml;r&uuml;rsen, bu t&uuml;rden bir davranışın senden olmasından ka&ccedil;ın.&rdquo;[19] Evet, az konuşmayı &ccedil;ok ve beyhude konuşan bireylerden &ouml;ğrenmek gerektiği gibi, b&uuml;y&uuml;kl&uuml;k ve nefis saygınlığını da dar g&ouml;r&uuml;şl&uuml; ve cimri ahlaklı k&ouml;t&uuml; davranış sahiplerinden &ouml;ğrenmek gerekir. Eğer başkalarının &ccedil;irkin davranışlarından iyi şeylere y&ouml;nelmeyi &ouml;ğrenecek olursak ahlak &uuml;stadımız i&ccedil;imizde aktif olur.</p>\r\n\r\n<p>\r\n	İslam ahlak ve edebi hakkında daha fazla bilgi edinmek i&ccedil;in aşağıdaki kitaplara m&uuml;racaat edebilirsiniz:</p>\r\n\r\n<p>\r\n	1. Mearucu&rsquo;s Saade, Molla Ahmet Neraki</p>\r\n\r\n<p>\r\n	2. Kalbi Selim, Şehit Seyyid Abdu&rsquo;l H&uuml;seyin Destgayp</p>\r\n\r\n<p>\r\n	3. G&uuml;nahanı Kebire, Şehit Seyyid Abdu&rsquo;l H&uuml;seyin Destgayp</p>\r\n\r\n<p>\r\n	4. Ahlakı İlahi, M&uuml;cteba Tahrani</p>\r\n\r\n<p>\r\n	5. Merahili Ahlak der Kur&rsquo;an, Abdullah Cevadi Amuli</p>\r\n\r\n<p>\r\n	6. Noktehayi Ağazin der Ahlaki Ameli, Muhammed Rıza Mehdevi Keni</p>\r\n\r\n<p>\r\n	7. Bisuyi Hudsazi, Muhammed Taki Misbah Yezdi</p>\r\n\r\n<p>\r\n	8. Ahlak ve Rahı Saadet, Banu M&uuml;&ccedil;tehide Emin</p>\r\n\r\n<p>\r\n	9. G&uuml;nah Şinasi, Muhsin Kıraati, intişaratı peyamı azadi, Tahran</p>\r\n\r\n<p>\r\n	10. Saytı Howze net, danişname, ahlak</p>\r\n\r\n<p>\r\n	Arap&ccedil;a olan ahlaki kitaplar arasından da aşağıdaki kitaplara işaret edilebilir:</p>\r\n\r\n<p>\r\n	1. Ahlakı Şubber, Seyyid Abdullah Şuber</p>\r\n\r\n<p>\r\n	2. Muheccebetu&rsquo;l Beyza fi Tehzibi&rsquo;lİhya, Molla Muhsin Feyzi Kaşani</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Amedi, Abdu&rsquo;l Vahid, Gureru&rsquo;l Hikem, &laquo;لا شَرَفَ مَعَ سُوءِ الأدبِ&raquo;.</p>\r\n\r\n<p>\r\n	[2] Gureru&rsquo;l Hikem, &laquo;حُسْنُ الأدبِ یَسْتُرُ قبیحَ النَّسَبَ&raquo;.</p>\r\n\r\n<p>\r\n	[3] Gureru&rsquo;l Hikem, &laquo;اَفْضَلُ الأدبِ اَنْ یَقِفَ الإنسانُ علی حَدِّهِ و لا یَتَعدّی قَدْرَهُ&raquo;.</p>\r\n\r\n<p>\r\n	[4] Allame Meclisi, Biharu&rsquo;l Envar, c. 75, s. 261. &laquo;ادّبنی ابی بثلاثٍ ... قال لی: یا بُنیَّ! مَنْ یَصْحَبْ صاحبَ السوءِ لا یسلِمْ و مَن لا یقیّدْ الفاظَهُ یَنْدَم و مَن یَدْخُلْ مداخِلَ السّوءِ یُتَّهمْ&raquo;.</p>\r\n\r\n<p>\r\n	[5] Muhammedi Reyşehri, Muhammed, Mizanu&rsquo;l Hikme, c. 1, s. 72, &quot;کفاک اَدبا لِنَفْسِکَ اِجتنابُ ما تَکْرَهُهُ مِنْ غیرِکَ&raquo;.</p>\r\n\r\n<p>\r\n	[6] Gureru&rsquo;l Hikem, &laquo;لااَدَبَ لِسَّئیِ النُّطْقِ&raquo;.</p>\r\n\r\n<p>\r\n	[7] Mizanu&rsquo;l Hikme, c. 1, s. 78, &laquo;اَدَّبَنی رَبّی فَاَحْسَنَ تأدیبی&raquo;.</p>\r\n\r\n<p>\r\n	[8] Allame Tabatabai, Sunenu&rsquo;n Nebi, s. 41, 43 ve 75.</p>\r\n\r\n<p>\r\n	[9] Sunenu&rsquo;n Nebi, s. 45, 46, 47, 73, ve 61.</p>\r\n\r\n<p>\r\n	[10] Sunenu&rsquo;n Nebi, s. 41 ve 47.</p>\r\n\r\n<p>\r\n	[11] Sunenu&rsquo;n Nebi, s. 75 ve 76.</p>\r\n\r\n<p>\r\n	[12] Biharu&rsquo;l Envar, c. 16, s. 237.</p>\r\n\r\n<p>\r\n	[13] Biharu&rsquo;l Envar, c. 16, s. 227 ve 240.</p>\r\n\r\n<p>\r\n	[14] Mekarimu&rsquo;l Ahlak, s. 17, 15 ve 13.</p>\r\n\r\n<p>\r\n	[15] Sunenu&rsquo;n Nebi, s. 75.</p>\r\n\r\n<p>\r\n	[16] Sayt-ı Howze net.</p>\r\n\r\n<p>\r\n	[17] Gulistanı Sadi, babı 2, hikayet 20.</p>\r\n\r\n<p>\r\n	[18] Biharu&rsquo;l Envar, c. 14, s. 326, &quot;ما ادّبنی احدٌ رأیتُ قبحَ الجهلِ فجانبتُه&quot;.</p>\r\n\r\n<p>\r\n	[19] Mizanu&rsquo;l Hikme, c. 1, s. 70, hadis 374, &laquo;اِذا رَأیتَ فی غَیْرِکَ خُلْقا ذَمیما فَتَجَنَّبْ مِنْ نَفْسِک اَمثالَهُ&raquo;.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Edep k&uuml;&ccedil;&uuml;k, b&uuml;y&uuml;k, tanıdık ve yabancılardan oluşan etrafımızdaki bireylere karşı &ouml;zel ve &ouml;l&ccedil;&uuml;l&uuml; davranışa denir ve bu g&uuml;zel bir terbiyeden kaynaklanır. Akıllıca yaşamak, konuşmada metanet sahibi olmak ve davranışlarda vakar sergilemek edebin g&ouml;stergesidir. Akılsızlık, &ccedil;irkin s&ouml;z, k&ouml;t&uuml; konuşma, sert huy, &ccedil;irkin s&ouml;z, k&uuml;fretmek ve hakaret, hafiflik, inat&ccedil;ılık ve başı buyrukluk edepsizliğin numunelerindendir. Edep, &ouml;ğrenilebilen bir h&uuml;nerdir. Tam terbiyesel ince noktalar alınmalı ve onlar ile amel edilmelidir. İslam&rsquo;ın buyruklarını bilmek, aziz İslam Peygamberinin (s.a.a) ve masum imamların (a.s) hayat y&ouml;ntemleriyle tanışmak ve onları &ouml;rnek edinmek g&uuml;zel ahlak ve edebe ulaşmak i&ccedil;in en &uuml;st&uuml;n ve kolay yoldur. Aynı şekilde başkalarının g&uuml;zel davranışı insan &uuml;zerinde olumlu ve ahlaki &ccedil;irkin davranışları ise insan &uuml;zerinde olumsuz etki bırakır. Bilge insanlar diğer insanların &ccedil;irkin davranışlarından bile ibret ve ders alırlar. Edepsizliği tedavi etmenin en iyi yolu edepsiz bireylerin değersiz ve edepli bireylerin ise t&uuml;m toplumlarda değerli oluşuna bakmaktır. İslam ahlak ve edebi hakkında bir&ccedil;ok kitap ve kaynak mevcuttur ve ayrıntılı cevapta onların bazılarına işaret değinceğiz.','&nbsp;Edep ahlaki ve toplumsal bir değerdir. Hem &ccedil;ocuklar ve hem de onların veli ve &ouml;ğretmenleri i&ccedil;in değer teşkil eder. Edep her kimde ve her nerede olursa, &uuml;zerinde bir sevgi ve &ccedil;ekim dairesi oluşturur ve edepli insanı onurlu ve sevimli kılar. Her şeyin s&uuml;s&uuml; bir şeyledir ve soyun şerefi ve ailenin itibarı da edepledir. İmam Ali (a.s) ş&ouml;yle buyuruyor: Edepsizlik ile hi&ccedil;bir &uuml;st&uuml;nl&uuml;k sağlanmaz.[1] &ldquo;Soysuz, k&ouml;ks&uuml;z ve nesepsiz olan bir şahıs, eğer edepli olursa şeref kazanır. Edep hatta uygun olmayan soy ve k&ouml;keni bile &ouml;rter.&rdquo;[2] Edepten s&ouml;z edildiği vakit k&uuml;&ccedil;&uuml;k, b&uuml;y&uuml;k, tanıdık ve yabancıdan oluşan etrafımızdaki bireylere y&ouml;nelik bir t&uuml;r &ouml;zel ve &ouml;l&ccedil;&uuml;lm&uuml;ş davranış akla gelir. G&uuml;zel terbiyeden kaynaklanan bu davranış, s&ouml;z s&ouml;yleme, y&uuml;r&uuml;mek, irtibat, bakma, isteme, sorma ve cevap tarzıyla ilintilidir. Her kim kendi had ve sınırını tanır ve ondan &ouml;teye ge&ccedil;mezse edep sahibi sayılır. Edepsizlik bir t&uuml;r yasak b&ouml;lgeye girmek ve davranışlarda sınır ve haddi aşmaktır. İmam Ali (a.s) ş&ouml;yle buyurmuştur: &ldquo;En &uuml;st&uuml;n edep, insanın kendi had, sınır ve &ouml;l&ccedil;&uuml;s&uuml; &ccedil;izgisinde durması ve kendi sınırını aşmamasıdır.&rdquo;[3] Edep, &ouml;ğrenilebilen bir h&uuml;nerdir. Edebin &uuml;st&uuml;n terbiye olduğu s&ouml;ylenebilir. &Ouml;ğretmen ister baba ve anne olsun, ister &uuml;stat veya insan olsun &ouml;nemli olan şey insanın terbiye ile ilgili &ouml;nemli hususları kavraması ve onlarla amel etmesidir. Edebin y&uuml;ksek zirvelerini fetheden insanlar bu yolu kat etmişlerdir. İmam Sadık (a.s) ş&ouml;yle buyurmuştur: &ldquo;Babam beni &uuml;&ccedil; noktayla edeplendirdi ve ş&ouml;yle buyurdu: Her kim k&ouml;t&uuml; arkadaş ile yoldaş olursa d&uuml;r&uuml;st kalmaz. Her kim s&ouml;zlerine dikkat etmez ve &ouml;zen g&ouml;stermezse pişman olur. Her kim k&ouml;t&uuml; yerlere girip &ccedil;ıkarsa itham edilir.&rdquo;[4] Masumların s&ouml;zlerinde bazı yerlerde kendini edeplendirmek ve kendi &ouml;ğretmeni olmak vurgulanmıştır. Bu nimete ancak bilgelik, zek&acirc;, kıvrak zek&acirc;lılık ve basirete sahip kimseler ulaşabilir. Nitekim M&uuml;minlerin &Ouml;nderi (a.s) ş&ouml;yle buyurmuştur: &ldquo;Kendini edeplendirmede bir başkasında g&ouml;rd&uuml;ğ&uuml;n &ccedil;irkin şeyi kendinden uzaklaştırman sana yeterlidir.&rdquo;[5] Bu hadiste belirtilen şey, başkalarıyla ilişki kurma edebinde t&uuml;mel bir esastır. Ger&ccedil;ekte İmam Ali&rsquo;nin (a.s) kastettiği şey şudur: Kendin hakkında beğenmedin şeyi başkaları hakkında da reva g&ouml;rme ve kendin hakkında sevdiğin şeyi başkaları i&ccedil;in de iste. Başkalarının işinde &ccedil;irkin saydığın şeyi kendin i&ccedil;in de &ccedil;irkin say. Eğer başkalarının &ccedil;irkin işlerini eleştiriyorsan, bu iş ve sıfatlar sende olmamalıdır. Edebe ulaşmanın ve edepsizlikten sakınmanın yollarından biri, edep ve edepsizlik sayılan hususları ve numunelerini bilmektir. Her ne kadar her bir edep ve edepsizliğin bir takım g&ouml;stergeleri olsa da edebi tam ve k&acirc;mil olarak tanımak edepsizliğin g&ouml;stergelerine dikkat etmeksizin m&uuml;mk&uuml;n değildir. Bu g&ouml;sterge, nişane ve alametler hem s&ouml;zlerde ve hem de davranış ve tutumlarda bellidir. S&ouml;zleri &ccedil;irkin ve dili k&ouml;t&uuml; olan kimse Hz. Ali&rsquo;nin tabiri ile edepten nasiplenmemiştir.[6] Aynı şekilde akıllıca yaşamak ve s&ouml;zlerde metin olmak ve de davranışlarda vakarlı olmak edebin g&ouml;stergesidir. Bunun karşısında ise akılsızlık, &ccedil;irkin s&ouml;z, k&ouml;t&uuml; konuşma, sert ahlak, hakaret, s&ouml;vmek, hafiflik, dik başlılık ve inat&ccedil;ılık ise edepsizlik sayılır. Eğer dostlukları ve ilişkileri kontrol etmek edep ise, edepsizlik k&ouml;t&uuml; insanlar ile ilişki kurmak, arkadaşları se&ccedil;mede dikkatsizlik g&ouml;stermek ve birliktelik ve dostluklarda &ouml;zensizlik sergilemektir. Bireyler ile ilişkilerde onlardan azamet ve saygılıca bahsetmekten ka&ccedil;ınan, s&uuml;rekli başkalarını alaya alan ve onların gıybetini yapmakla meşgul olan, başkalarının alaya almasını ve hakaretini daha &ccedil;irkin bir şekilde cevaplandıran, meclis, oturum ve saflarda başkalarının hakkına riayet etmeyen, d&uuml;zene, kurallara, susmaya ve sıraya dikkat etmeyen, başkalarının s&ouml;zlerini dinlemeye tahamm&uuml;l etmeyen, diyalog ve tartışmalarda bağıran ve sesini y&uuml;kselten ve insaf ve hakkın tarafını tutmayan kimseler ger&ccedil;ekte b&uuml;t&uuml;n&uuml;yle edepsizliğin g&ouml;stergelerini taşırlar. &Ouml;te taraftan yemede, i&ccedil;mede, elbise giyiminde, k&uuml;rdan kullanmada, esnemede, &ouml;ks&uuml;rmede ve hapşırmada edebe riayet etmek edebin g&ouml;stergesidir. Edepsizlik, insanların hak, şahsiyet ve saygınlığına itina etmemektir. Eğer bir şahıs hapşırma esnasında sofra ve bir başkasının y&uuml;z&uuml;ne bir şey sı&ccedil;ratırsa ve iğrendirici bir şekilde yemek yerse veyahut bir mektup veya aracı iki elle sunmak yerine onu fırlatırsa veya onu bir el ile verirse yahut siz okurken g&uuml;r&uuml;lt&uuml; yaparsa, yalnızken aniden odanıza girer ve sizden izin istemezse, bunların t&uuml;m&uuml; toplumsal edebe riayet etmemenin g&ouml;stergeleri sayılır. İslam&rsquo;ın b&uuml;t&uuml;n bu konular i&ccedil;in uygulanması gereken kaideler belirttiği enteresandır. İslami terbiye, mektepsel ahlakın t&uuml;m buyrukları, yapılması gerekenleri ve yapılmaması gerekenleri edep &ouml;ğreticidir. Dinin &ouml;ğretilerine bağlı olmayan kimse, edep vadisinden edepsizlik vadisine ayak basmıştır. İslam edebiyle tanışmanın ve onunla edeplenmenin yollarından biri Hz. Peygamber-i Ekrem (s.a.a) ve imamların (a.s) hayat tarzı ve y&ouml;ntemiyle tanışmak ve onların riayet ettiği hususlara dikkat etmektir. İmanın &ouml;rneği ve g&uuml;zel ahlak, edep ve davranışın numunesi olan Allah Resul&uuml; (s.a.a) kendini Allah tarafından edeplendirildiğini s&ouml;ylemiş ve ş&ouml;yle buyurmuştur: &ldquo;Rabbim beni g&uuml;zel bir şekilde edeplendirdi.&rdquo;[7] Hz. peygamberin (s.a.a) hayat tarzı edep &ouml;ğreten bir kitaptır. Hz. Peygamberin (s.a.a) davranışları g&uuml;zel ahlakın ve ideal ilişkilerin bir numunesidir. Hz. Peygamberin (s.a.a) başkalarıyla olan ilişkilerde takındığı edepli tavırlardan birka&ccedil; numuneye işaret ediyoruz: &ldquo;Allah Resul&uuml; (s.a.a) k&uuml;&ccedil;&uuml;k olsun b&uuml;y&uuml;k olsun karşılaştığı herkese selam verirdi.[8] Hz. Peygamber (s.a.a) hi&ccedil;bir zaman ayağını bir kimsenin &ouml;n&uuml;nde uzatmazdı. Bir başkasının y&uuml;z&uuml;ne bakarken şaşkınlık g&ouml;stermezdi. G&ouml;z ve kaşla hi&ccedil; kimseye işaret etmezdi. Otururken belini bir yere dayamazdı.[9] Hz. Peygamber (s.a.a) insanlarla tokalaşır ve onlara sarılırken karşı taraf elini &ccedil;ekmeyinceye dek hi&ccedil;bir zaman elini &ccedil;ekmezdi.[10] Hi&ccedil; kimseye hakaret etmez ve k&ouml;t&uuml; s&ouml;z s&ouml;ylemezdi. K&ouml;t&uuml; bir s&ouml;z dile getirmez ve k&ouml;t&uuml;l&uuml;ğ&uuml; k&ouml;t&uuml;l&uuml;kle yanıtlamazdı. Kendi kilimini saygıdan dolayı kendi yanına gelen kimsenin altına sererdi.[11] Peygamber olduğu g&uuml;nden vefat edinceye dek asla yaslanarak yemek yemedi.[12] Az ve na&ccedil;iz de olsan insanların hediyesini kabul ederdi. Vakitlerin &ccedil;oğunda kıbleye doğru otururdu.[13] Bacaklarını insanların yanında a&ccedil;maz ve a&ccedil;ığa &ccedil;ıkarmazdı. Soru sormada, istemede ve s&ouml;z s&ouml;ylemede yabancıların sert ahlakına karşı sabır g&ouml;sterirdi. Hi&ccedil; kimseyi kınamaz ve serzeniş etmezdi. Başkalarının sırlarını keşfetmeye y&ouml;nelmezdi.[14] Hz. Peygamberin g&uuml;lmesi tebess&uuml;m idi ve asla kahkaha atmazdı.[15] &Ccedil;ok utanga&ccedil; ve hay&acirc;lıydı. Hi&ccedil; kimsenin s&ouml;z&uuml;n&uuml; kesmezdi. Kendi &ouml;n&uuml;ndeki yemeği yerdi. Her şekliyle bireylerin işini hallederdi. Yanı sıra onun y&uuml;ce ruhu, &uuml;st&uuml;n ahlakı ve aşkın edebini yansıtan bir&ccedil;ok belirgin başka erdemleri de vardı.[16] Ahlak ve edepte en &uuml;st&uuml;n numuneler olan masumlara ek olarak, başkalarının g&uuml;zel davranışı da insana m&uuml;spet etki eder. Edepli bireyler ile oturup kalkmak, arkadaş olmak ve ilişki i&ccedil;inde bulunmak bizim ahlak ve davranışlarımızı edep ile s&uuml;sler. Halkın k&ouml;t&uuml; ahlakı da menfi etki bırakır. Ama bilge ve akıllı insanların h&uuml;neri, başkalarının &ccedil;irkin davranışlarından da ibret ve ders almaktır. Bu, Lokman hikmetidir. Lokmana edebi kimden &ouml;ğrendin diye sorarlar ve o ş&ouml;yle der: &ldquo;Edepsizlerden &ouml;ğrendim, onlarda g&ouml;rd&uuml;ğ&uuml;m &ccedil;irkin şeyleri yapmaktan sakındım.&rdquo;[17] Hz. Mesih&rsquo; de (a.s) bu y&ouml;ntemi kullanmıştır. Ondan seni kim edeplendirdi diye sormuşlar ve Hz. Mesih (a.s) beni hi&ccedil; kimse edeplendirmedi, ben cehaletin &ccedil;irkinliğini g&ouml;rd&uuml;m ve ondan sakındım diye buyurmuştur.[18] İmam Ali&rsquo;de (a.s) bu y&ouml;ntemi onaylamış ve ş&ouml;yle buyurmuştur: &ldquo;Her ne zaman bir başkasında &ccedil;irkin ahlaki bir davranış g&ouml;r&uuml;rsen, bu t&uuml;rden bir davranışın senden olmasından ka&ccedil;ın.&rdquo;[19] Evet, az konuşmayı &ccedil;ok ve beyhude konuşan bireylerden &ouml;ğrenmek gerektiği gibi, b&uuml;y&uuml;kl&uuml;k ve nefis saygınlığını da dar g&ouml;r&uuml;şl&uuml; ve cimri ahlaklı k&ouml;t&uuml; davranış sahiplerinden &ouml;ğrenmek gerekir. Eğer başkalarının &ccedil;irkin davranışlarından iyi şeylere y&ouml;nelmeyi &ouml;ğrenecek olursak ahlak &uuml;stadımız i&ccedil;imizde aktif olur.\r\n\r\n\r\n	İslam ahlak ve edebi hakkında daha fazla bilgi edinmek i&ccedil;in aşağıdaki kitaplara m&uuml;racaat edebilirsiniz:\r\n\r\n\r\n	1. Mearucu&rsquo;s Saade, Molla Ahmet Neraki\r\n\r\n\r\n	2. Kalbi Selim, Şehit Seyyid Abdu&rsquo;l H&uuml;seyin Destgayp\r\n\r\n\r\n	3. G&uuml;nahanı Kebire, Şehit Seyyid Abdu&rsquo;l H&uuml;seyin Destgayp\r\n\r\n\r\n	4. Ahlakı İlahi, M&uuml;cteba Tahrani\r\n\r\n\r\n	5. Merahili Ahlak der Kur&rsquo;an, Abdullah Cevadi Amuli\r\n\r\n\r\n	6. Noktehayi Ağazin der Ahlaki Ameli, Muhammed Rıza Mehdevi Keni\r\n\r\n\r\n	7. Bisuyi Hudsazi, Muhammed Taki Misbah Yezdi\r\n\r\n\r\n	8. Ahlak ve Rahı Saadet, Banu M&uuml;&ccedil;tehide Emin\r\n\r\n\r\n	9. G&uuml;nah Şinasi, Muhsin Kıraati, intişaratı peyamı azadi, Tahran\r\n\r\n\r\n	10. Saytı Howze net, danişname, ahlak\r\n\r\n\r\n	Arap&ccedil;a olan ahlaki kitaplar arasından da aşağıdaki kitaplara işaret edilebilir:\r\n\r\n\r\n	1. Ahlakı Şubber, Seyyid Abdullah Şuber\r\n\r\n\r\n	2. Muheccebetu&rsquo;l Beyza fi Tehzibi&rsquo;lİhya, Molla Muhsin Feyzi Kaşani\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Amedi, Abdu&rsquo;l Vahid, Gureru&rsquo;l Hikem, &laquo;لا شَرَفَ مَعَ سُوءِ الأدبِ&raquo;.\r\n\r\n\r\n	[2] Gureru&rsquo;l Hikem, &laquo;حُسْنُ الأدبِ یَسْتُرُ قبیحَ النَّسَبَ&raquo;.\r\n\r\n\r\n	[3] Gureru&rsquo;l Hikem, &laquo;اَفْضَلُ الأدبِ اَنْ یَقِفَ الإنسانُ علی حَدِّهِ و لا یَتَعدّی قَدْرَهُ&raquo;.\r\n\r\n\r\n	[4] Allame Meclisi, Biharu&rsquo;l Envar, c. 75, s. 261. &laquo;ادّبنی ابی بثلاثٍ ... قال لی: یا بُنیَّ! مَنْ یَصْحَبْ صاحبَ السوءِ لا یسلِمْ و مَن لا یقیّدْ الفاظَهُ یَنْدَم و مَن یَدْخُلْ مداخِلَ السّوءِ یُتَّهمْ&raquo;.\r\n\r\n\r\n	[5] Muhammedi Reyşehri, Muhammed, Mizanu&rsquo;l Hikme, c. 1, s. 72, &quot;کفاک اَدبا لِنَفْسِکَ اِجتنابُ ما تَکْرَهُهُ مِنْ غیرِکَ&raquo;.\r\n\r\n\r\n	[6] Gureru&rsquo;l Hikem, &laquo;لااَدَبَ لِسَّئیِ النُّطْقِ&raquo;.\r\n\r\n\r\n	[7] Mizanu&rsquo;l Hikme, c. 1, s. 78, &laquo;اَدَّبَنی رَبّی فَاَحْسَنَ تأدیبی&raquo;.\r\n\r\n\r\n	[8] Allame Tabatabai, Sunenu&rsquo;n Nebi, s. 41, 43 ve 75.\r\n\r\n\r\n	[9] Sunenu&rsquo;n Nebi, s. 45, 46, 47, 73, ve 61.\r\n\r\n\r\n	[10] Sunenu&rsquo;n Nebi, s. 41 ve 47.\r\n\r\n\r\n	[11] Sunenu&rsquo;n Nebi, s. 75 ve 76.\r\n\r\n\r\n	[12] Biharu&rsquo;l Envar, c. 16, s. 237.\r\n\r\n\r\n	[13] Biharu&rsquo;l Envar, c. 16, s. 227 ve 240.\r\n\r\n\r\n	[14] Mekarimu&rsquo;l Ahlak, s. 17, 15 ve 13.\r\n\r\n\r\n	[15] Sunenu&rsquo;n Nebi, s. 75.\r\n\r\n\r\n	[16] Sayt-ı Howze net.\r\n\r\n\r\n	[17] Gulistanı Sadi, babı 2, hikayet 20.\r\n\r\n\r\n	[18] Biharu&rsquo;l Envar, c. 14, s. 326, &quot;ما ادّبنی احدٌ رأیتُ قبحَ الجهلِ فجانبتُه&quot;.\r\n\r\n\r\n	[19] Mizanu&rsquo;l Hikme, c. 1, s. 70, hadis 374, &laquo;اِذا رَأیتَ فی غَیْرِکَ خُلْقا ذَمیما فَتَجَنَّبْ مِنْ نَفْسِک اَمثالَهُ&raquo;.\r\n\r\n\r\n	&nbsp;'),(160,'tr159','<p>\r\n	<br />\r\n	&nbsp;Kur&rsquo;an&rsquo;ın bazı ayetlerinde cennet ehlinin konuşması, onların birbirine selam vermesi ve hallerini sormaları beyan edilmiştir ve aşağıdaki ayetler bu konunun &ouml;rneklerindendir:</p>\r\n\r\n<p>\r\n	1. Bunların oradaki duaları, &ldquo;Seni eksikliklerden uzak tutarız Allah&rsquo;ım!&rdquo;, aralarındaki esenlik dilekleri, &ldquo;sel&acirc;m&rdquo;; dualarının sonu ise, &ldquo;Hamd &acirc;lemlerin Rabbi Allah&rsquo;a mahsustur&rdquo; s&ouml;zleridir.[1]</p>\r\n\r\n<p>\r\n	2. İnanan ve salih ameller işleyenler, Rablerinin izniyle, ebed&icirc; kalacakları ve i&ccedil;lerinden ırmaklar akan cennetlere sokulacaklardır. Oradaki esenlik dilekleri &ldquo;sel&acirc;m&rdquo;dır.[2]</p>\r\n\r\n<p>\r\n	3. Allah&rsquo;a kavuşacakları g&uuml;n m&uuml;minlere y&ouml;nelik esenlik dileği &ldquo;Sel&acirc;m&rdquo;dır. Allah, onlara bol bir m&uuml;k&acirc;fat hazırlamıştır.[3]</p>\r\n\r\n<p>\r\n	Bundan dolayı Kur&rsquo;an&rsquo;ın bakışında cennet ehlinin birbiri ile konuşması esasen kesin bir husustur. Lakin bu diyalogun hangi şekilde olacağı hususunda onların konuşma ve duymasının bu d&uuml;nyevi dil ve kulakla olacağı s&ouml;ylenebilir; zira ahiretin cismani oluşu bir&ccedil;ok ayet ve rivayetin zahiri ile uyuşmaktadır. Bu y&uuml;zden Kur&rsquo;an&rsquo;da cennet ehlinin bu maddi beden ile istifade edeceği meyveler, ağa&ccedil;lar ve lezzetlerden s&ouml;z edilmiştir (cismani diriliş hakkında daha fazla bilgi edinmek i&ccedil;in &ldquo;cismani diriliş&rdquo;, Soru: 6234 (Site: 6492) sayılı başlığa m&uuml;racaat edebilirsiniz). Bu esas uyarınca cennet maddi değildir s&ouml;z&uuml; doğru olmayabilir. Hatta eğer bir kimse diriliş ve cennetin cismani olmadığına ve ruhani olduğuna inansa bile cennet ehlinin m&uuml;tedavil s&ouml;zc&uuml;k ve dillerden istifade etmesinde bir sorun ortaya &ccedil;ıkmayacaktır. Bu hususta değişik dil ve s&ouml;zc&uuml;kler arasında bir fark bulunmamaktadır; zira (kesinlikle maddi olmayan) y&uuml;ce Allah&rsquo;ın Kur&rsquo;an&rsquo;ı Arap diliyle (meleklerden olan ve maddi olmayan) Cebrail&rsquo;e nazil etmesi nasıl imk&acirc;n d&acirc;hilindeyse ve b&ouml;ylece Cebrail&rsquo;inde onu maddi cisim taşıyan Hz Peygambere (s.a.a) indirmişse[4], maddi olmadıkları varsayılan cennet ehlinin bu dilde konuşmasında da bir sorun ortaya &ccedil;ıkmayacaktır. Y&uuml;ce Allah bu g&uuml;c&uuml; cennet ehline de verecektir. Bu nedenle soyut bir varlığın başka soyut varlıklar ile Arap&ccedil;a veya herhangi bir başka dil ile konuşmasında bir problemin &ccedil;ıkmayacağı s&ouml;ylenebilir.</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Yunus Suresi, 10. ayet: &quot;دَعْواهُمْ فیها سُبْحانَکَ اللَّهُمَّ وَ تَحِیَّتُهُمْ فیها سَلامٌ وَ آخِرُ دَعْواهُمْ أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمین&rlm;&quot;.</p>\r\n\r\n<p>\r\n	[2] İbrahim Suresi, 23. ayet: &quot;وَ أُدْخِلَ الَّذینَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ جَنَّاتٍ تَجْری مِنْ تَحْتِهَا الْأَنْهارُ خالِدینَ فیها بِإِذْنِ رَبِّهِمْ تَحِیَّتُهُمْ فیها سَلامٌ&quot;.</p>\r\n\r\n<p>\r\n	[3] Ahzap Suresi, 44. ayet: &quot;تَحِیَّتُهُمْ یَوْمَ یَلْقَوْنَهُ سَلامٌ وَ أَعَدَّ لَهُمْ أَجْراً کَریماً &quot;.</p>\r\n\r\n<p>\r\n	[4] Zira biz elimizde mevcut olan Kur&rsquo;an&rsquo;ın Allah nezdinde bulunan lafzi ve yazılmış Kur&rsquo;an&rsquo;ın aynısı olduğuna ve onun s&ouml;zc&uuml;klerinin Allah tarafından Cebrail&rsquo;e bildirilmiş s&ouml;zc&uuml;kler olduğuna ve onun da Hz. Peygambere vahyi nazil ettiğine inanmaktayız. Kur&rsquo;an&rsquo;ın nazil oluşu hakkında daha fazla bilgi edinmek i&ccedil;in &ldquo;Kur&rsquo;an&rsquo;ın Nazil Oluşu, Mertebeleri Ve Tedrici Oluşunun Felsefesi&rdquo; başlıklı, 4595 (Site: 5086) sayılı soruya m&uuml;racaat edebilirsiniz.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','','&nbsp;Kur&rsquo;an&rsquo;ın bazı ayetlerinde cennet ehlinin konuşması, onların birbirine selam vermesi ve hallerini sormaları beyan edilmiştir ve aşağıdaki ayetler bu konunun &ouml;rneklerindendir:\r\n\r\n\r\n	1. Bunların oradaki duaları, &ldquo;Seni eksikliklerden uzak tutarız Allah&rsquo;ım!&rdquo;, aralarındaki esenlik dilekleri, &ldquo;sel&acirc;m&rdquo;; dualarının sonu ise, &ldquo;Hamd &acirc;lemlerin Rabbi Allah&rsquo;a mahsustur&rdquo; s&ouml;zleridir.[1]\r\n\r\n\r\n	2. İnanan ve salih ameller işleyenler, Rablerinin izniyle, ebed&icirc; kalacakları ve i&ccedil;lerinden ırmaklar akan cennetlere sokulacaklardır. Oradaki esenlik dilekleri &ldquo;sel&acirc;m&rdquo;dır.[2]\r\n\r\n\r\n	3. Allah&rsquo;a kavuşacakları g&uuml;n m&uuml;minlere y&ouml;nelik esenlik dileği &ldquo;Sel&acirc;m&rdquo;dır. Allah, onlara bol bir m&uuml;k&acirc;fat hazırlamıştır.[3]\r\n\r\n\r\n	Bundan dolayı Kur&rsquo;an&rsquo;ın bakışında cennet ehlinin birbiri ile konuşması esasen kesin bir husustur. Lakin bu diyalogun hangi şekilde olacağı hususunda onların konuşma ve duymasının bu d&uuml;nyevi dil ve kulakla olacağı s&ouml;ylenebilir; zira ahiretin cismani oluşu bir&ccedil;ok ayet ve rivayetin zahiri ile uyuşmaktadır. Bu y&uuml;zden Kur&rsquo;an&rsquo;da cennet ehlinin bu maddi beden ile istifade edeceği meyveler, ağa&ccedil;lar ve lezzetlerden s&ouml;z edilmiştir (cismani diriliş hakkında daha fazla bilgi edinmek i&ccedil;in &ldquo;cismani diriliş&rdquo;, Soru: 6234 (Site: 6492) sayılı başlığa m&uuml;racaat edebilirsiniz). Bu esas uyarınca cennet maddi değildir s&ouml;z&uuml; doğru olmayabilir. Hatta eğer bir kimse diriliş ve cennetin cismani olmadığına ve ruhani olduğuna inansa bile cennet ehlinin m&uuml;tedavil s&ouml;zc&uuml;k ve dillerden istifade etmesinde bir sorun ortaya &ccedil;ıkmayacaktır. Bu hususta değişik dil ve s&ouml;zc&uuml;kler arasında bir fark bulunmamaktadır; zira (kesinlikle maddi olmayan) y&uuml;ce Allah&rsquo;ın Kur&rsquo;an&rsquo;ı Arap diliyle (meleklerden olan ve maddi olmayan) Cebrail&rsquo;e nazil etmesi nasıl imk&acirc;n d&acirc;hilindeyse ve b&ouml;ylece Cebrail&rsquo;inde onu maddi cisim taşıyan Hz Peygambere (s.a.a) indirmişse[4], maddi olmadıkları varsayılan cennet ehlinin bu dilde konuşmasında da bir sorun ortaya &ccedil;ıkmayacaktır. Y&uuml;ce Allah bu g&uuml;c&uuml; cennet ehline de verecektir. Bu nedenle soyut bir varlığın başka soyut varlıklar ile Arap&ccedil;a veya herhangi bir başka dil ile konuşmasında bir problemin &ccedil;ıkmayacağı s&ouml;ylenebilir.\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Yunus Suresi, 10. ayet: &quot;دَعْواهُمْ فیها سُبْحانَکَ اللَّهُمَّ وَ تَحِیَّتُهُمْ فیها سَلامٌ وَ آخِرُ دَعْواهُمْ أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمین&rlm;&quot;.\r\n\r\n\r\n	[2] İbrahim Suresi, 23. ayet: &quot;وَ أُدْخِلَ الَّذینَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ جَنَّاتٍ تَجْری مِنْ تَحْتِهَا الْأَنْهارُ خالِدینَ فیها بِإِذْنِ رَبِّهِمْ تَحِیَّتُهُمْ فیها سَلامٌ&quot;.\r\n\r\n\r\n	[3] Ahzap Suresi, 44. ayet: &quot;تَحِیَّتُهُمْ یَوْمَ یَلْقَوْنَهُ سَلامٌ وَ أَعَدَّ لَهُمْ أَجْراً کَریماً &quot;.\r\n\r\n\r\n	[4] Zira biz elimizde mevcut olan Kur&rsquo;an&rsquo;ın Allah nezdinde bulunan lafzi ve yazılmış Kur&rsquo;an&rsquo;ın aynısı olduğuna ve onun s&ouml;zc&uuml;klerinin Allah tarafından Cebrail&rsquo;e bildirilmiş s&ouml;zc&uuml;kler olduğuna ve onun da Hz. Peygambere vahyi nazil ettiğine inanmaktayız. Kur&rsquo;an&rsquo;ın nazil oluşu hakkında daha fazla bilgi edinmek i&ccedil;in &ldquo;Kur&rsquo;an&rsquo;ın Nazil Oluşu, Mertebeleri Ve Tedrici Oluşunun Felsefesi&rdquo; başlıklı, 4595 (Site: 5086) sayılı soruya m&uuml;racaat edebilirsiniz.\r\n\r\n\r\n	&nbsp;',''),(161,'tr158','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Taabbud; abd ve ubudiyet k&ouml;k&uuml;nden olup kulluk ve tapmak anlamına gelir ve rivayetlerde de bu anlamıyla zikredilmiştir. Fakihler ve şeriata bağlı olanlar taabbudu başka manalarda da kullanılmışlardır. Taabbud&icirc; kavramının kullanıldığı yerlerden biri, delile gerek duyulmayan yerdir. Her şahsın din ve inan&ccedil; usulleri akıl esasınca olmalıdır, lakin dinin detayları konusunda h&uuml;km&uuml;n Allah tarafından olduğunun ispatlanması yeterlidir ve h&uuml;km&uuml;n araştırılmasına, ispatlanmasına, nedeninin ve felsefesinin bilinmesine gerek yoktur. &Ouml;rneğin neden sabah namazını iki rek&acirc;t kılmaktayız diye sorulduğunda, bu taabbud&icirc; (bunu kabul etmeliyiz ve bunu ispatlamaya gerek yoktur) sayılır diye cevap verilir. Usulc&uuml;lerin arasında da taabbud&icirc; farz, tevess&uuml;l&icirc; karşısında kullanılır. Taabbudi farz, Allah tarafından kabul edilmesi ve doğruluğu i&ccedil;in yakınlaşma niyeti g&uuml;d&uuml;len ve amelin Allah i&ccedil;in halis olması şartı koşulan namaz, oru&ccedil; ve hac gibi hususları i&ccedil;erir. Tevess&uuml;l&icirc; farz ise Allah tarafından kabul edilmesi i&ccedil;in yakınlaşma niyetinin ve amelin Allah i&ccedil;in halis bir şekilde ger&ccedil;ekleşmesi şartının gerekmediği &ouml;l&uuml;y&uuml; defnetmek ve elbiseyi yıkamak gibi konuları i&ccedil;erir. Elbette burada da sevap elde etmek i&ccedil;in yakınlaşma niyeti taşınması şarttır.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Taabbud; abd ve ubudiyet k&ouml;keninden olup kulluk ve tapmak manasına gelir ve rivayetlerde de bu anlamıyla zikredilmiştir.[1] Ama şeriata tabi olanlar ve fakihler arasında taabbud bir şekilde s&ouml;zl&uuml;k manasıyla ilintili bir şekilde başka manalarda da kullanılmıştır. Taabbud kavramının kullanıldığı yerlerden biri istidlal ve delile ihtiya&ccedil; duyulmayan yerdir. Kullar ve y&uuml;k&uuml;ml&uuml;lerin g&ouml;revi inan&ccedil; ve amel diye iki b&ouml;l&uuml;me ayrılır. Birinciden dinin usulleri ve ikinciden ise dinin fer&rsquo;i hususları diye tabir edilir. Dinin usulleri bağlamında her şahsın inancı akıl esasınca şekillenmelidir.[2] Lakin dinin fer&rsquo;i hususları ile ilgili konuların &ccedil;oğunda meselenin Allah tarafından belirlenmiş bir h&uuml;k&uuml;m ile dile getirildiği ispatlanırsa, bu yeterli olur ve h&uuml;km&uuml;n araştırılması, ispatlanması, nedeninin ve felsefesinin bilinmesine gerek kalmaz. Genellikle neden sabah namazını iki rek&acirc;t kılıyoruz diye sorulduğunda cevap olarak bunun taabbudi (kabullenmemiz gereken ve delile ihtiya&ccedil; duymayan) bir husus olduğu dile getirilmektedir. Bu y&uuml;zden y&uuml;ce Allah tarafından belirlenmiş dini buyrukların taabbud&icirc; olduğu s&ouml;ylenmiştir.[3]</p>\r\n\r\n<p>\r\n	Neden ibadetsel hususlar istidlale gerek duymaz?</p>\r\n\r\n<p>\r\n	İbadetsel hususlar dinin fer&rsquo;i konularıyla ilgilidir. İsminden de anlaşıldığı gibi bu hususlar dinin usullerinin fer&rsquo;i konularıdır; yani biz Allah&rsquo;ı &acirc;lim, hikmet sahibi ve adil olmak gibi sıfatlar ile tanıdığımızda, genel bir şekilde eğer O&rsquo;nun bizi bir takım hususlarla y&uuml;k&uuml;ml&uuml; kıldığını bilirsek bunun kesinlikle biz kulların maslahatının b&ouml;yle bir şeyi gerektirdiğini anlarız. Buna ek olarak h&uuml;k&uuml;mlerin neden ve felsefesini bilmek bizim faydamızı olmayabilir ve ihl&acirc;s ve yakınlık niyetimizi zedeleyebilir; &ouml;rneğin oru&ccedil; tutan bir şahsın orucun kendi hastalığına faydalı olduğunu bilmesi ve bir başkasının ise b&ouml;yle bir bilgisinin olmaması buna bir &ouml;rnek teşkil eder. Y&uuml;k&uuml;ml&uuml;, taabbud&icirc; ameli itaat a&ccedil;ısından yapar ve taabbud ne kadar &ccedil;ok olursa y&uuml;k&uuml;ml&uuml;n&uuml;n ruhunda Allah&rsquo;a itaat etme esası daha sağlamlaşır, İslam onun t&uuml;m &ouml;z&uuml;n&uuml; kuşatır ve başka bir ifadeyle onun insani yeti ve d&uuml;rt&uuml;leri Hakka teslim olur. Bu y&uuml;zden insan ibadet yapmada biraz halis taabbud ve itaatten y&uuml;z &ccedil;evirir ve herhangi bir fayda veya zararı g&ouml;z &ouml;n&uuml;nde bulundurursa, ibadetin hakikat ve ruhu burada ger&ccedil;ekleşmediğinden amel ge&ccedil;ersiz olur. İbadetin t&uuml;m sırlarının herkes i&ccedil;in me&ccedil;hul olması bu y&uuml;zden olabilir ve taabbudun kemale ermesi i&ccedil;in bu hususta az olarak bilinen şeyler niyette g&ouml;z &ouml;n&uuml;nde bulundurulmamalıdır.[4] Taabbud kavramının kullanıldığı bir başka yer de fıkıh usul&uuml; ilmidir. Bu kavram tevess&uuml;l&icirc; kavramının karşısında kullanılır ve tanımı şudur: Taabbud&icirc; farz; doğru sayılması ve Allah tarafından kabul edilmesi i&ccedil;in yakınlık niyeti ve amelin Allah i&ccedil;in ihl&acirc;slı bir şekilde yapılması şartının bulunduğu namaz, oru&ccedil; ve hac gibi farzlara denir. Tevess&uuml;l&icirc; farz ise yakınlaşma niyeti ve amelin Allah i&ccedil;in ihlaslı bir şekilde yapılması şartının gerekmediği &ouml;l&uuml;y&uuml; defnetmek ve elbiseyi yıkamak gibi farzlara denir. Elbette burada da sevaba erişmek i&ccedil;in yakınlaşma niyeti şarttır. İslam şeriatında bulunan farzlar değişik a&ccedil;ılardan sınıflandırılabilir: Ayn&icirc; ve kifa&icirc;, tayin&icirc; ve tahayy&uuml;r&icirc;, taabbud&icirc; ve tevess&uuml;l&icirc;, mutlak ve şartlı, nefs&icirc; ve gayr&icirc; bunun birer &ouml;rnekleridir. Taabbud&icirc; farz yakınlaşma niyetinin doğruluğunda şart olduğu namaz, oru&ccedil;, humus, zek&acirc;t ve benzeri hususları i&ccedil;erir. Tevess&uuml;l&icirc; farz ise yakınlaşma niyetinin doğruluğunda şart olmadığı boğulan bir şahsı kurtarmak ve nafaka &ouml;demek gibi hususları i&ccedil;erir. Bu esasla yakınlaşma niyeti ve ihl&acirc;sın i&ccedil;inde bulunduğu ve bunlar olmadan ge&ccedil;ersiz olan hususlar taabbud&icirc; sayılır.[5] Tevess&uuml;l&icirc; hususlar ise yakınlaşma niyeti ve ihl&acirc;sın gerekli olmadığı ve bunların yokluğunda amelin ge&ccedil;ersiz sayılmadığı hususlardır. Elbette yakınlaşma niyeti ve ihl&acirc;s olmazsa sevap ve ecir bulunmaz. Rivayetlerden istifade edildiği &uuml;zere bazı ameller yakınlaşma niyetine gerek duyar ve bu olmazsa amel ge&ccedil;ersiz olur. Lakin bazı amellerin doğru olmasının yakınlaşma niyetine ihtiyacı bulunmaz ve yakınlaşma niyeti bulunmaksızın da amel doğru sayılır. Birinci kısım amellerden ibadetsel veya taabbud&icirc; hususlar olarak, ikinci kısım amellerden ise tevess&uuml;l&icirc; hususlar olarak s&ouml;z edilir.</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1] Mustafavi, Hasan, Et- Tahkik fi Kelimati&rsquo;l Kur&rsquo;an-i&rsquo;l Kerim, c. 8, s. 12, Naşir: Bongahı terc&uuml;me ve neşri kitap, 1360, h.ş; Tebersi, Ebu Mensur Ahmet bin Ali, El- İhticac, c. 2, s. 395, Neşri Murtaza Meşhedi Mukaddes, 1403 h.k.</p>\r\n\r\n<p>\r\n	[2] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c: 1, s: 11, m: 1.</p>\r\n\r\n<p>\r\n	[3] İmam Sadık&rsquo;a (a.s) isnat edilen, Misbahu&rsquo;ş Şeria, Mustafavi, Hasan, s. 236, Naşir: Enc&uuml;men-i İslam-i Hikmet Ve Felsefe-i İran.</p>\r\n\r\n<p>\r\n	[4] Taligani, Seyyid Mahmud, Pertovi ez Kur&rsquo;an, Naşir: Şirkeri Sehamiyi İntişar, Tahran, 1362 h.ş.</p>\r\n\r\n<p>\r\n	[5] Tayyib, Seyyid Abdu&rsquo;l H&uuml;seyin, Etyebu&rsquo;l Beyan fi Tefsiri&rsquo;l Kur&rsquo;an, c. 3, s. 40 ve 41.</p>\r\n','Taabbud; abd ve ubudiyet k&ouml;k&uuml;nden olup kulluk ve tapmak anlamına gelir ve rivayetlerde de bu anlamıyla zikredilmiştir. Fakihler ve şeriata bağlı olanlar taabbudu başka manalarda da kullanılmışlardır. Taabbud&icirc; kavramının kullanıldığı yerlerden biri, delile gerek duyulmayan yerdir. Her şahsın din ve inan&ccedil; usulleri akıl esasınca olmalıdır, lakin dinin detayları konusunda h&uuml;km&uuml;n Allah tarafından olduğunun ispatlanması yeterlidir ve h&uuml;km&uuml;n araştırılmasına, ispatlanmasına, nedeninin ve felsefesinin bilinmesine gerek yoktur. &Ouml;rneğin neden sabah namazını iki rek&acirc;t kılmaktayız diye sorulduğunda, bu taabbud&icirc; (bunu kabul etmeliyiz ve bunu ispatlamaya gerek yoktur) sayılır diye cevap verilir. Usulc&uuml;lerin arasında da taabbud&icirc; farz, tevess&uuml;l&icirc; karşısında kullanılır. Taabbudi farz, Allah tarafından kabul edilmesi ve doğruluğu i&ccedil;in yakınlaşma niyeti g&uuml;d&uuml;len ve amelin Allah i&ccedil;in halis olması şartı koşulan namaz, oru&ccedil; ve hac gibi hususları i&ccedil;erir. Tevess&uuml;l&icirc; farz ise Allah tarafından kabul edilmesi i&ccedil;in yakınlaşma niyetinin ve amelin Allah i&ccedil;in halis bir şekilde ger&ccedil;ekleşmesi şartının gerekmediği &ouml;l&uuml;y&uuml; defnetmek ve elbiseyi yıkamak gibi konuları i&ccedil;erir. Elbette burada da sevap elde etmek i&ccedil;in yakınlaşma niyeti taşınması şarttır.','&nbsp;Taabbud; abd ve ubudiyet k&ouml;keninden olup kulluk ve tapmak manasına gelir ve rivayetlerde de bu anlamıyla zikredilmiştir.[1] Ama şeriata tabi olanlar ve fakihler arasında taabbud bir şekilde s&ouml;zl&uuml;k manasıyla ilintili bir şekilde başka manalarda da kullanılmıştır. Taabbud kavramının kullanıldığı yerlerden biri istidlal ve delile ihtiya&ccedil; duyulmayan yerdir. Kullar ve y&uuml;k&uuml;ml&uuml;lerin g&ouml;revi inan&ccedil; ve amel diye iki b&ouml;l&uuml;me ayrılır. Birinciden dinin usulleri ve ikinciden ise dinin fer&rsquo;i hususları diye tabir edilir. Dinin usulleri bağlamında her şahsın inancı akıl esasınca şekillenmelidir.[2] Lakin dinin fer&rsquo;i hususları ile ilgili konuların &ccedil;oğunda meselenin Allah tarafından belirlenmiş bir h&uuml;k&uuml;m ile dile getirildiği ispatlanırsa, bu yeterli olur ve h&uuml;km&uuml;n araştırılması, ispatlanması, nedeninin ve felsefesinin bilinmesine gerek kalmaz. Genellikle neden sabah namazını iki rek&acirc;t kılıyoruz diye sorulduğunda cevap olarak bunun taabbudi (kabullenmemiz gereken ve delile ihtiya&ccedil; duymayan) bir husus olduğu dile getirilmektedir. Bu y&uuml;zden y&uuml;ce Allah tarafından belirlenmiş dini buyrukların taabbud&icirc; olduğu s&ouml;ylenmiştir.[3]\r\n\r\n\r\n	Neden ibadetsel hususlar istidlale gerek duymaz?\r\n\r\n\r\n	İbadetsel hususlar dinin fer&rsquo;i konularıyla ilgilidir. İsminden de anlaşıldığı gibi bu hususlar dinin usullerinin fer&rsquo;i konularıdır; yani biz Allah&rsquo;ı &acirc;lim, hikmet sahibi ve adil olmak gibi sıfatlar ile tanıdığımızda, genel bir şekilde eğer O&rsquo;nun bizi bir takım hususlarla y&uuml;k&uuml;ml&uuml; kıldığını bilirsek bunun kesinlikle biz kulların maslahatının b&ouml;yle bir şeyi gerektirdiğini anlarız. Buna ek olarak h&uuml;k&uuml;mlerin neden ve felsefesini bilmek bizim faydamızı olmayabilir ve ihl&acirc;s ve yakınlık niyetimizi zedeleyebilir; &ouml;rneğin oru&ccedil; tutan bir şahsın orucun kendi hastalığına faydalı olduğunu bilmesi ve bir başkasının ise b&ouml;yle bir bilgisinin olmaması buna bir &ouml;rnek teşkil eder. Y&uuml;k&uuml;ml&uuml;, taabbud&icirc; ameli itaat a&ccedil;ısından yapar ve taabbud ne kadar &ccedil;ok olursa y&uuml;k&uuml;ml&uuml;n&uuml;n ruhunda Allah&rsquo;a itaat etme esası daha sağlamlaşır, İslam onun t&uuml;m &ouml;z&uuml;n&uuml; kuşatır ve başka bir ifadeyle onun insani yeti ve d&uuml;rt&uuml;leri Hakka teslim olur. Bu y&uuml;zden insan ibadet yapmada biraz halis taabbud ve itaatten y&uuml;z &ccedil;evirir ve herhangi bir fayda veya zararı g&ouml;z &ouml;n&uuml;nde bulundurursa, ibadetin hakikat ve ruhu burada ger&ccedil;ekleşmediğinden amel ge&ccedil;ersiz olur. İbadetin t&uuml;m sırlarının herkes i&ccedil;in me&ccedil;hul olması bu y&uuml;zden olabilir ve taabbudun kemale ermesi i&ccedil;in bu hususta az olarak bilinen şeyler niyette g&ouml;z &ouml;n&uuml;nde bulundurulmamalıdır.[4] Taabbud kavramının kullanıldığı bir başka yer de fıkıh usul&uuml; ilmidir. Bu kavram tevess&uuml;l&icirc; kavramının karşısında kullanılır ve tanımı şudur: Taabbud&icirc; farz; doğru sayılması ve Allah tarafından kabul edilmesi i&ccedil;in yakınlık niyeti ve amelin Allah i&ccedil;in ihl&acirc;slı bir şekilde yapılması şartının bulunduğu namaz, oru&ccedil; ve hac gibi farzlara denir. Tevess&uuml;l&icirc; farz ise yakınlaşma niyeti ve amelin Allah i&ccedil;in ihlaslı bir şekilde yapılması şartının gerekmediği &ouml;l&uuml;y&uuml; defnetmek ve elbiseyi yıkamak gibi farzlara denir. Elbette burada da sevaba erişmek i&ccedil;in yakınlaşma niyeti şarttır. İslam şeriatında bulunan farzlar değişik a&ccedil;ılardan sınıflandırılabilir: Ayn&icirc; ve kifa&icirc;, tayin&icirc; ve tahayy&uuml;r&icirc;, taabbud&icirc; ve tevess&uuml;l&icirc;, mutlak ve şartlı, nefs&icirc; ve gayr&icirc; bunun birer &ouml;rnekleridir. Taabbud&icirc; farz yakınlaşma niyetinin doğruluğunda şart olduğu namaz, oru&ccedil;, humus, zek&acirc;t ve benzeri hususları i&ccedil;erir. Tevess&uuml;l&icirc; farz ise yakınlaşma niyetinin doğruluğunda şart olmadığı boğulan bir şahsı kurtarmak ve nafaka &ouml;demek gibi hususları i&ccedil;erir. Bu esasla yakınlaşma niyeti ve ihl&acirc;sın i&ccedil;inde bulunduğu ve bunlar olmadan ge&ccedil;ersiz olan hususlar taabbud&icirc; sayılır.[5] Tevess&uuml;l&icirc; hususlar ise yakınlaşma niyeti ve ihl&acirc;sın gerekli olmadığı ve bunların yokluğunda amelin ge&ccedil;ersiz sayılmadığı hususlardır. Elbette yakınlaşma niyeti ve ihl&acirc;s olmazsa sevap ve ecir bulunmaz. Rivayetlerden istifade edildiği &uuml;zere bazı ameller yakınlaşma niyetine gerek duyar ve bu olmazsa amel ge&ccedil;ersiz olur. Lakin bazı amellerin doğru olmasının yakınlaşma niyetine ihtiyacı bulunmaz ve yakınlaşma niyeti bulunmaksızın da amel doğru sayılır. Birinci kısım amellerden ibadetsel veya taabbud&icirc; hususlar olarak, ikinci kısım amellerden ise tevess&uuml;l&icirc; hususlar olarak s&ouml;z edilir.\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1] Mustafavi, Hasan, Et- Tahkik fi Kelimati&rsquo;l Kur&rsquo;an-i&rsquo;l Kerim, c. 8, s. 12, Naşir: Bongahı terc&uuml;me ve neşri kitap, 1360, h.ş; Tebersi, Ebu Mensur Ahmet bin Ali, El- İhticac, c. 2, s. 395, Neşri Murtaza Meşhedi Mukaddes, 1403 h.k.\r\n\r\n\r\n	[2] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c: 1, s: 11, m: 1.\r\n\r\n\r\n	[3] İmam Sadık&rsquo;a (a.s) isnat edilen, Misbahu&rsquo;ş Şeria, Mustafavi, Hasan, s. 236, Naşir: Enc&uuml;men-i İslam-i Hikmet Ve Felsefe-i İran.\r\n\r\n\r\n	[4] Taligani, Seyyid Mahmud, Pertovi ez Kur&rsquo;an, Naşir: Şirkeri Sehamiyi İntişar, Tahran, 1362 h.ş.\r\n\r\n\r\n	[5] Tayyib, Seyyid Abdu&rsquo;l H&uuml;seyin, Etyebu&rsquo;l Beyan fi Tefsiri&rsquo;l Kur&rsquo;an, c. 3, s. 40 ve 41.'),(162,'tr157','<div class=\"quest-content\" id=\"A3_1\" style=\"display: block;\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İnsanların cennet ve cehenneme girmelerinde hareket ve davranışlarını en &ouml;nemli neden sayan bir&ccedil;ok ayet ve rivayet mevcuttur. Siz Şii m&uuml;tekellimlere m&uuml;racaat ederseniz onların insanların mutluluk ve mutsuzluklarında yıldızların ve feleklerin etken olduğunu s&ouml;ylediklerini g&ouml;remezsiniz. Bu konuda bir rivayet bulunsa ve senet a&ccedil;ısından kabul edilse bile onun zahiri manasına inanılamaz.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;İnsanların cennet ve cehenneme girmesinde hareket ve davranışlarını en &ouml;nemli neden sayan bir&ccedil;ok ayet ve rivayet mevcuttur. Y&uuml;ce Allah Kur&rsquo;an-ı Kerim&rsquo;de ş&ouml;yle buyuruyor: Biz onların kalplerinde kin namına ne varsa s&ouml;k&uuml;p attık. Altlarından da ırmaklar akar. &ldquo;Hamd, bizi buna eriştiren Allah&rsquo;a mahsustur. Eğer Allah&rsquo;ın bizi eriştirmesi olmasaydı, biz hidayete ermiş olamazdık. Andolsun, Rabbimizin peygamberleri bize hakkı getirmişler&rdquo; derler. Onlara, &ldquo;İşte yaptığınız (iyi işler) sayesinde kendisine varis kılındığınız cennet!&rdquo; diye seslenilir.[1] Kur&rsquo;an ayetleri esasınca insan ancak kendi amel defterini g&ouml;r&uuml;nce kendi hakkında doğru bir yargıda bulunabilir.[2] B&ouml;yle bir şey insanların mutluluk ve mutsuzluğunda feleğin ve yıldızların rol&uuml; ile bağdaşmaz. Y&uuml;ce Allah berzahta bulunanlardan bir nakilde bulunmakta ve onların (bizim bir g&uuml;nahımız yoktur) bahtsızlık bize h&acirc;kim oldu ve biz sapık bir grup idik (bu nedenden &ouml;t&uuml;r&uuml; azaba du&ccedil;ar olduk) diye şik&acirc;yette bulunduklarını aktarmaktadır.[3] Onlar kaderin kendilerine galip geldiğini ve kendilerinin bir taksiri olmadığını belirtmek istemektedirler. İmam Sadık (a.s) bu ayetle ilgili olarak onların bahtsızlığı (cebr&icirc; ve &ouml;nceden belirtilmiş değildi) kendilerinin davranışlarının neticesiydi.[4] İmam Sadık (a.s) başka bir yerde ş&ouml;yle buyurmaktadır: &ldquo;Allah m&uuml;minleri iyi davranışlarından &ouml;t&uuml;r&uuml; m&uuml;min olarak adlandırmıştır.&rdquo;[5] Siz Şii m&uuml;tekellimlere m&uuml;racaat ederseniz, onların yıldızlar ve felekler insanların mutluluğa ve mutsuzluğa ermesinde etkendir diye s&ouml;ylediklerini g&ouml;remezsiniz. Eğer bu hususta bir rivayet bulunsa ve senet a&ccedil;ısından kabul edilse bile onun zahiri manasına inanılamaz. Yanı sıra K&acirc;fi kitabını inceledikten sonra sizin naklettiğiniz rivayete rastlamadık ve eğer &ouml;zel bir rivayeti kastediyorsanız hakkında inceleme yapabilmemiz i&ccedil;in onun Arap&ccedil;a metninin bir b&ouml;l&uuml;m&uuml;n&uuml; l&uuml;tfen bize g&ouml;nderin. &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] A&rsquo;raf Suresi, 43. ayet; Zuhruf Suresi, 72. ayet.</p>\r\n\r\n<p>\r\n	[2] İsra Suresi, 14. ayet: &quot;اقْرَأْ کِتابَکَ کَفى&rlm; بِنَفْسِکَ الْیَوْمَ عَلَیْکَ حَسیبا&quot;.</p>\r\n\r\n<p>\r\n	[3] Muminun Suresi, 106. ayet: &quot;قالُوا رَبَّنا غَلَبَتْ عَلَیْنا شِقْوَتُنا وَ کُنَّا قَوْماً ضالِّین&rlm;&quot;.</p>\r\n\r\n<p>\r\n	[4] Şeyh Saduk, Et- Tevhit, s. 356, intişaratı camiayı m&uuml;derrisin, Kum, 1357 h.ş.</p>\r\n\r\n<p>\r\n	[5] H&uuml;rr&rsquo;&uuml; Amuli, Muhammed bin El- Hasan, Vesailu&rsquo;ş Şia, c. 15, s. 317, hadis 20625, M&uuml;essesei A&rsquo;lul beyt, Kum, 1409 h.k.</p>\r\n','İnsanların cennet ve cehenneme girmelerinde hareket ve davranışlarını en &ouml;nemli neden sayan bir&ccedil;ok ayet ve rivayet mevcuttur. Siz Şii m&uuml;tekellimlere m&uuml;racaat ederseniz onların insanların mutluluk ve mutsuzluklarında yıldızların ve feleklerin etken olduğunu s&ouml;ylediklerini g&ouml;remezsiniz. Bu konuda bir rivayet bulunsa ve senet a&ccedil;ısından kabul edilse bile onun zahiri manasına inanılamaz.','&nbsp;İnsanların cennet ve cehenneme girmesinde hareket ve davranışlarını en &ouml;nemli neden sayan bir&ccedil;ok ayet ve rivayet mevcuttur. Y&uuml;ce Allah Kur&rsquo;an-ı Kerim&rsquo;de ş&ouml;yle buyuruyor: Biz onların kalplerinde kin namına ne varsa s&ouml;k&uuml;p attık. Altlarından da ırmaklar akar. &ldquo;Hamd, bizi buna eriştiren Allah&rsquo;a mahsustur. Eğer Allah&rsquo;ın bizi eriştirmesi olmasaydı, biz hidayete ermiş olamazdık. Andolsun, Rabbimizin peygamberleri bize hakkı getirmişler&rdquo; derler. Onlara, &ldquo;İşte yaptığınız (iyi işler) sayesinde kendisine varis kılındığınız cennet!&rdquo; diye seslenilir.[1] Kur&rsquo;an ayetleri esasınca insan ancak kendi amel defterini g&ouml;r&uuml;nce kendi hakkında doğru bir yargıda bulunabilir.[2] B&ouml;yle bir şey insanların mutluluk ve mutsuzluğunda feleğin ve yıldızların rol&uuml; ile bağdaşmaz. Y&uuml;ce Allah berzahta bulunanlardan bir nakilde bulunmakta ve onların (bizim bir g&uuml;nahımız yoktur) bahtsızlık bize h&acirc;kim oldu ve biz sapık bir grup idik (bu nedenden &ouml;t&uuml;r&uuml; azaba du&ccedil;ar olduk) diye şik&acirc;yette bulunduklarını aktarmaktadır.[3] Onlar kaderin kendilerine galip geldiğini ve kendilerinin bir taksiri olmadığını belirtmek istemektedirler. İmam Sadık (a.s) bu ayetle ilgili olarak onların bahtsızlığı (cebr&icirc; ve &ouml;nceden belirtilmiş değildi) kendilerinin davranışlarının neticesiydi.[4] İmam Sadık (a.s) başka bir yerde ş&ouml;yle buyurmaktadır: &ldquo;Allah m&uuml;minleri iyi davranışlarından &ouml;t&uuml;r&uuml; m&uuml;min olarak adlandırmıştır.&rdquo;[5] Siz Şii m&uuml;tekellimlere m&uuml;racaat ederseniz, onların yıldızlar ve felekler insanların mutluluğa ve mutsuzluğa ermesinde etkendir diye s&ouml;ylediklerini g&ouml;remezsiniz. Eğer bu hususta bir rivayet bulunsa ve senet a&ccedil;ısından kabul edilse bile onun zahiri manasına inanılamaz. Yanı sıra K&acirc;fi kitabını inceledikten sonra sizin naklettiğiniz rivayete rastlamadık ve eğer &ouml;zel bir rivayeti kastediyorsanız hakkında inceleme yapabilmemiz i&ccedil;in onun Arap&ccedil;a metninin bir b&ouml;l&uuml;m&uuml;n&uuml; l&uuml;tfen bize g&ouml;nderin. &nbsp;\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] A&rsquo;raf Suresi, 43. ayet; Zuhruf Suresi, 72. ayet.\r\n\r\n\r\n	[2] İsra Suresi, 14. ayet: &quot;اقْرَأْ کِتابَکَ کَفى&rlm; بِنَفْسِکَ الْیَوْمَ عَلَیْکَ حَسیبا&quot;.\r\n\r\n\r\n	[3] Muminun Suresi, 106. ayet: &quot;قالُوا رَبَّنا غَلَبَتْ عَلَیْنا شِقْوَتُنا وَ کُنَّا قَوْماً ضالِّین&rlm;&quot;.\r\n\r\n\r\n	[4] Şeyh Saduk, Et- Tevhit, s. 356, intişaratı camiayı m&uuml;derrisin, Kum, 1357 h.ş.\r\n\r\n\r\n	[5] H&uuml;rr&rsquo;&uuml; Amuli, Muhammed bin El- Hasan, Vesailu&rsquo;ş Şia, c. 15, s. 317, hadis 20625, M&uuml;essesei A&rsquo;lul beyt, Kum, 1409 h.k.'),(163,'tr156','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bir kimsenin bağımsız olarak ve Allah&rsquo;a ihtiya&ccedil; duymadan b&ouml;yle bir işi yapması fiilsel tevhit (yaratılışta tevhit) ile &ccedil;elişir; &ccedil;&uuml;nk&uuml; &ouml;l&uuml;m ve hayat sadece Allah&rsquo;ın elindedir. Ama bir kimse ilahi izin ile b&ouml;yle bir iş yapmak isterse, b&ouml;yle bir fiil ger&ccedil;ekleşebilir ve bu hususta hi&ccedil;bir akli bir engel mevcut değildir. Y&uuml;ce Allah Kur&rsquo;an&rsquo;da Hz. İsa&rsquo;nın (a.s) dilinden ş&ouml;yle aktarmaktadır: Ben Allah&rsquo;ın izniyle anadan k&ouml;r doğan insanı iyileştirir ve &ouml;l&uuml;leri diriltirim. Bu esas uyarınca hi&ccedil;bir M&uuml;sl&uuml;man bu işin ger&ccedil;ekleşmesi ve vuku bulması hususunda kuşku taşımaz. Son peygamberin (s.a.a) makamı Hz. İsa (a.s) da d&acirc;hil olmak &uuml;zere diğer peygamberlerin makamından &uuml;st&uuml;n olması ve Kur&rsquo;an&rsquo;ın belirtmesiyle Hz. Ali&rsquo;nin (a.s) Hz. Peygamberin (s.a.a) nefsi olması nedeniyle Hz. İsa&rsquo;nın yapabildiği bir işi Hz. Peygamber-i Ekrem (s.a.a) ve Hz. Ali&rsquo;nin yapamaması i&ccedil;in herhangi bir neden bulunmaz.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Kapsamlı ve ikna edici bir yanıta ulaşmak i&ccedil;in bu soruyu &uuml;&ccedil; kısma ayırıyor ve ardından bunları cevaplıyoruz:</p>\r\n\r\n<p>\r\n	1. Olasılık ve zati imk&acirc;n konusu: Esasen yaratılmış ve bir g&uuml;n &ouml;lecek olan bir insan &ouml;l&uuml; bir şahsı diriltebilir mi?</p>\r\n\r\n<p>\r\n	2. Ger&ccedil;ekleşme ve vuku konusu: Bu işin imk&acirc;n d&acirc;hilinde olduğunu varsaysak bile acaba bu iş dış d&uuml;nyada ger&ccedil;ekleşmiş midir?</p>\r\n\r\n<p>\r\n	3. Hz Ali (a.s) bir &ouml;l&uuml;y&uuml; diriltebilir mi?</p>\r\n\r\n<p>\r\n	İmk&acirc;n &Ccedil;er&ccedil;evesinde &Ouml;l&uuml;leri Diriltme Olasılığı</p>\r\n\r\n<p>\r\n	Bu konu iki a&ccedil;ıdan ele alınabilir:</p>\r\n\r\n<p>\r\n	A. Bir şahsın bağımsız olarak ve Allah&rsquo;a ihtiya&ccedil; duymadan b&ouml;yle bir fiili ger&ccedil;ekleştirmesi m&uuml;mk&uuml;n m&uuml;d&uuml;r? Bu, fiilsel tevhidi (yaratılışta tevhit) ile &ccedil;elişir.[1] Fiilsel tevhit konusunda bu iki sıfat (diriltmek ve &ouml;ld&uuml;rmek) Allah&rsquo;a &ouml;zg&uuml; şu on sıfattan sayılır: Yaratmak, rızık vermek, diriltmek, &ouml;ld&uuml;rmek, zengin etmek, fakir etmek, aziz kılmak, zelil etmek, sağlık vermek ve hastalık vermek.[2] Bu esas uyarınca &ouml;l&uuml;m veya yaşam sadece Allah&rsquo;ın elindedir.[3]</p>\r\n\r\n<p>\r\n	B. İlahi izin ve rabbin feyzinden istifade etmeyle bir şahsın b&ouml;yle bir fiilde bulunması. Allah&rsquo;ın kudretinin sonsuz olması nedeniyle, b&ouml;yle bir iş muhal değilse ger&ccedil;ekleşebilir ve bu hususta hi&ccedil;bir akli engel mevcut değildir. Bu meselede de ger&ccedil;ek fail Allah&rsquo;tır ve şahıs burada sadece bir aracı rol&uuml; oynar. Azrail&rsquo;in insanların canını alması bu kabildendir; zira ger&ccedil;ekte &ouml;l&uuml;m de hayat gibi Allah&rsquo;ın elindedir.</p>\r\n\r\n<p>\r\n	Ger&ccedil;ekleşme Bağlamında &Ouml;l&uuml;leri Diriltmek</p>\r\n\r\n<p>\r\n	Kuşkusuz bir şeyin ger&ccedil;ekleşebileceğine d&ouml;n&uuml;k en sağlam delil, o şeyin realitede ger&ccedil;ekleşip ger&ccedil;ekleşmediğine bakmamızdır; &ccedil;&uuml;nk&uuml; bilgeler ş&ouml;yle demiştir: &ldquo;Bir şeyin m&uuml;mk&uuml;n olduğunu kanıtlayan en b&uuml;y&uuml;k delil onun ger&ccedil;ekleşmesidir.&rdquo; Bizim konumuzda da eğer biz Allah&rsquo;ın kullarından birinin bu işlere teşebb&uuml;s ettiğini g&ouml;recek olursak, bu hususta artık hi&ccedil; kimsenin bir ş&uuml;phesi kalmayacaktır. Y&uuml;ce Allah Kur&rsquo;an&rsquo;da Hz. İsa (a.s) hakkında ş&ouml;yle buyuruyor: Allah, onu İsrailoğullarına bir Peygamber olarak g&ouml;nderecek (ve o da onlara ş&ouml;yle diyecek): &ldquo;Ş&uuml;phesiz ben size Rabbinizden bir mucize getirdim. Ben &ccedil;amurdan kuş şeklinde bir şey yapar, ona &uuml;flerim. O da Allah&rsquo;ın izniyle hemen kuş oluverir. K&ouml;r&uuml; ve alacalıyı iyileştiririm ve Allah&rsquo;ın izniyle &ouml;l&uuml;leri diriltirim. Evlerinizde ne yiyip ne biriktirdiğinizi size haber veririm. Eğer m&uuml;minler iseniz bunda sizin i&ccedil;in elbette bir ibret vardır.&rdquo;[4] Bu esas &uuml;zere hi&ccedil;bir M&uuml;sl&uuml;man bu işin ger&ccedil;ekleştiği konusunda bir ş&uuml;phe duymamaktadır. Ama burada asıl soru şudur: Ali (a.s) bir &ouml;l&uuml;y&uuml; dirilte bilir mi? Yukarıda Ali İmran suresinin 49 ve Maide suresinin 110. ayetlerinden yaptığımız nakiller esasınca, Hz İsa (a.s) kesinlikle b&ouml;yle bir işi yapmıştır ve &ouml;te taraftan son peygamberin makamının diğer peygamberlerin makamından daha y&uuml;ksek oluşu hususunda bir kuşku bulunmamaktadır[5] ve Kur&rsquo;an&rsquo;ın belirtmesiyle Ali (a.s) Hz. Peygamberin (s.a.a) nefsidir.[6] Bu y&uuml;zden eğer Hz İsa (a.s) bir işi yapabiliyorsa Hz Peygamber-i Ekrem (s.a.a) ve Hz Ali&rsquo;nin de onu yapmaması i&ccedil;in ne gibi bir sebep olabilir?! Elbette bu salt bir olasılıktır ve onların bu işi yaptıkları manasına gelmez. &Ouml;te taraftan bir şeyi yapmamak da onu yapma g&uuml;c&uuml;n&uuml;n bulunmadığına delil teşkil etmez. &Ouml;rneğin Hz. İsa (a.s) bir asayı yılana d&ouml;n&uuml;şt&uuml;rmemişse, bu Hz İsa&rsquo;nın (a.s) b&ouml;yle bir g&uuml;&ccedil; taşımadığına delalet etmez. Netice itibari ile İmam Ali (a.s) gibi Allah&rsquo;ın velilerinden birinin &ouml;l&uuml;leri diriltebileceğinin ne gibi bir sakıncası olabilir?!</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Vakıa Suresi, 58. ayet.</p>\r\n\r\n<p>\r\n	[2] Tayyib, Seyyid Abdu&rsquo;l H&uuml;seyin, Etyebu&rsquo;l Beyan fi Tefsiri&rsquo;l Kur&rsquo;an, c. 6, s. 326, Naşir; İntişaratı İslam, Tahran, &ccedil;apı dovvum, 1378 h.ş.</p>\r\n\r\n<p>\r\n	[3] Şuara Suresi, 81. ayet.</p>\r\n\r\n<p>\r\n	[4] A&rsquo;li İmran Suresi, 49. ayet; Maide Suresi, 101. ayet.</p>\r\n\r\n<p>\r\n	[5] Tebersi, Fazl bin El- Hasan, Terc&uuml;me-i Mecmeu&rsquo;l Beyan fi Tefsiri&rsquo;l Kur&rsquo;an, c. 3, s. 101, Naşir: İntişaratı Ferahani, Tahran, &ccedil;apı evvel, 1360 h.ş.</p>\r\n\r\n<p>\r\n	[6] A&rsquo;li İmran Suresi, 61. ayet:&nbsp; Sana (gerekli) bilgi geldikten sonra artık kim bu konuda seninle tartışacak olursa, de ki: &ldquo;Gelin, oğullarımızı ve oğullarınızı, kadınlarımızı ve kadınlarınızı &ccedil;ağıralım. Biz de siz de toplanalım. Sonra g&ouml;n&uuml;lden dua edelim de, Allah&rsquo;ın l&acirc;netini (aramızdan) yalan s&ouml;yleyenlerin &uuml;st&uuml;ne atalım.&rdquo;</p>\r\n','Bir kimsenin bağımsız olarak ve Allah&rsquo;a ihtiya&ccedil; duymadan b&ouml;yle bir işi yapması fiilsel tevhit (yaratılışta tevhit) ile &ccedil;elişir; &ccedil;&uuml;nk&uuml; &ouml;l&uuml;m ve hayat sadece Allah&rsquo;ın elindedir. Ama bir kimse ilahi izin ile b&ouml;yle bir iş yapmak isterse, b&ouml;yle bir fiil ger&ccedil;ekleşebilir ve bu hususta hi&ccedil;bir akli bir engel mevcut değildir. Y&uuml;ce Allah Kur&rsquo;an&rsquo;da Hz. İsa&rsquo;nın (a.s) dilinden ş&ouml;yle aktarmaktadır: Ben Allah&rsquo;ın izniyle anadan k&ouml;r doğan insanı iyileştirir ve &ouml;l&uuml;leri diriltirim. Bu esas uyarınca hi&ccedil;bir M&uuml;sl&uuml;man bu işin ger&ccedil;ekleşmesi ve vuku bulması hususunda kuşku taşımaz. Son peygamberin (s.a.a) makamı Hz. İsa (a.s) da d&acirc;hil olmak &uuml;zere diğer peygamberlerin makamından &uuml;st&uuml;n olması ve Kur&rsquo;an&rsquo;ın belirtmesiyle Hz. Ali&rsquo;nin (a.s) Hz. Peygamberin (s.a.a) nefsi olması nedeniyle Hz. İsa&rsquo;nın yapabildiği bir işi Hz. Peygamber-i Ekrem (s.a.a) ve Hz. Ali&rsquo;nin yapamaması i&ccedil;in herhangi bir neden bulunmaz.','&nbsp;Kapsamlı ve ikna edici bir yanıta ulaşmak i&ccedil;in bu soruyu &uuml;&ccedil; kısma ayırıyor ve ardından bunları cevaplıyoruz:\r\n\r\n\r\n	1. Olasılık ve zati imk&acirc;n konusu: Esasen yaratılmış ve bir g&uuml;n &ouml;lecek olan bir insan &ouml;l&uuml; bir şahsı diriltebilir mi?\r\n\r\n\r\n	2. Ger&ccedil;ekleşme ve vuku konusu: Bu işin imk&acirc;n d&acirc;hilinde olduğunu varsaysak bile acaba bu iş dış d&uuml;nyada ger&ccedil;ekleşmiş midir?\r\n\r\n\r\n	3. Hz Ali (a.s) bir &ouml;l&uuml;y&uuml; diriltebilir mi?\r\n\r\n\r\n	İmk&acirc;n &Ccedil;er&ccedil;evesinde &Ouml;l&uuml;leri Diriltme Olasılığı\r\n\r\n\r\n	Bu konu iki a&ccedil;ıdan ele alınabilir:\r\n\r\n\r\n	A. Bir şahsın bağımsız olarak ve Allah&rsquo;a ihtiya&ccedil; duymadan b&ouml;yle bir fiili ger&ccedil;ekleştirmesi m&uuml;mk&uuml;n m&uuml;d&uuml;r? Bu, fiilsel tevhidi (yaratılışta tevhit) ile &ccedil;elişir.[1] Fiilsel tevhit konusunda bu iki sıfat (diriltmek ve &ouml;ld&uuml;rmek) Allah&rsquo;a &ouml;zg&uuml; şu on sıfattan sayılır: Yaratmak, rızık vermek, diriltmek, &ouml;ld&uuml;rmek, zengin etmek, fakir etmek, aziz kılmak, zelil etmek, sağlık vermek ve hastalık vermek.[2] Bu esas uyarınca &ouml;l&uuml;m veya yaşam sadece Allah&rsquo;ın elindedir.[3]\r\n\r\n\r\n	B. İlahi izin ve rabbin feyzinden istifade etmeyle bir şahsın b&ouml;yle bir fiilde bulunması. Allah&rsquo;ın kudretinin sonsuz olması nedeniyle, b&ouml;yle bir iş muhal değilse ger&ccedil;ekleşebilir ve bu hususta hi&ccedil;bir akli engel mevcut değildir. Bu meselede de ger&ccedil;ek fail Allah&rsquo;tır ve şahıs burada sadece bir aracı rol&uuml; oynar. Azrail&rsquo;in insanların canını alması bu kabildendir; zira ger&ccedil;ekte &ouml;l&uuml;m de hayat gibi Allah&rsquo;ın elindedir.\r\n\r\n\r\n	Ger&ccedil;ekleşme Bağlamında &Ouml;l&uuml;leri Diriltmek\r\n\r\n\r\n	Kuşkusuz bir şeyin ger&ccedil;ekleşebileceğine d&ouml;n&uuml;k en sağlam delil, o şeyin realitede ger&ccedil;ekleşip ger&ccedil;ekleşmediğine bakmamızdır; &ccedil;&uuml;nk&uuml; bilgeler ş&ouml;yle demiştir: &ldquo;Bir şeyin m&uuml;mk&uuml;n olduğunu kanıtlayan en b&uuml;y&uuml;k delil onun ger&ccedil;ekleşmesidir.&rdquo; Bizim konumuzda da eğer biz Allah&rsquo;ın kullarından birinin bu işlere teşebb&uuml;s ettiğini g&ouml;recek olursak, bu hususta artık hi&ccedil; kimsenin bir ş&uuml;phesi kalmayacaktır. Y&uuml;ce Allah Kur&rsquo;an&rsquo;da Hz. İsa (a.s) hakkında ş&ouml;yle buyuruyor: Allah, onu İsrailoğullarına bir Peygamber olarak g&ouml;nderecek (ve o da onlara ş&ouml;yle diyecek): &ldquo;Ş&uuml;phesiz ben size Rabbinizden bir mucize getirdim. Ben &ccedil;amurdan kuş şeklinde bir şey yapar, ona &uuml;flerim. O da Allah&rsquo;ın izniyle hemen kuş oluverir. K&ouml;r&uuml; ve alacalıyı iyileştiririm ve Allah&rsquo;ın izniyle &ouml;l&uuml;leri diriltirim. Evlerinizde ne yiyip ne biriktirdiğinizi size haber veririm. Eğer m&uuml;minler iseniz bunda sizin i&ccedil;in elbette bir ibret vardır.&rdquo;[4] Bu esas &uuml;zere hi&ccedil;bir M&uuml;sl&uuml;man bu işin ger&ccedil;ekleştiği konusunda bir ş&uuml;phe duymamaktadır. Ama burada asıl soru şudur: Ali (a.s) bir &ouml;l&uuml;y&uuml; dirilte bilir mi? Yukarıda Ali İmran suresinin 49 ve Maide suresinin 110. ayetlerinden yaptığımız nakiller esasınca, Hz İsa (a.s) kesinlikle b&ouml;yle bir işi yapmıştır ve &ouml;te taraftan son peygamberin makamının diğer peygamberlerin makamından daha y&uuml;ksek oluşu hususunda bir kuşku bulunmamaktadır[5] ve Kur&rsquo;an&rsquo;ın belirtmesiyle Ali (a.s) Hz. Peygamberin (s.a.a) nefsidir.[6] Bu y&uuml;zden eğer Hz İsa (a.s) bir işi yapabiliyorsa Hz Peygamber-i Ekrem (s.a.a) ve Hz Ali&rsquo;nin de onu yapmaması i&ccedil;in ne gibi bir sebep olabilir?! Elbette bu salt bir olasılıktır ve onların bu işi yaptıkları manasına gelmez. &Ouml;te taraftan bir şeyi yapmamak da onu yapma g&uuml;c&uuml;n&uuml;n bulunmadığına delil teşkil etmez. &Ouml;rneğin Hz. İsa (a.s) bir asayı yılana d&ouml;n&uuml;şt&uuml;rmemişse, bu Hz İsa&rsquo;nın (a.s) b&ouml;yle bir g&uuml;&ccedil; taşımadığına delalet etmez. Netice itibari ile İmam Ali (a.s) gibi Allah&rsquo;ın velilerinden birinin &ouml;l&uuml;leri diriltebileceğinin ne gibi bir sakıncası olabilir?!\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Vakıa Suresi, 58. ayet.\r\n\r\n\r\n	[2] Tayyib, Seyyid Abdu&rsquo;l H&uuml;seyin, Etyebu&rsquo;l Beyan fi Tefsiri&rsquo;l Kur&rsquo;an, c. 6, s. 326, Naşir; İntişaratı İslam, Tahran, &ccedil;apı dovvum, 1378 h.ş.\r\n\r\n\r\n	[3] Şuara Suresi, 81. ayet.\r\n\r\n\r\n	[4] A&rsquo;li İmran Suresi, 49. ayet; Maide Suresi, 101. ayet.\r\n\r\n\r\n	[5] Tebersi, Fazl bin El- Hasan, Terc&uuml;me-i Mecmeu&rsquo;l Beyan fi Tefsiri&rsquo;l Kur&rsquo;an, c. 3, s. 101, Naşir: İntişaratı Ferahani, Tahran, &ccedil;apı evvel, 1360 h.ş.\r\n\r\n\r\n	[6] A&rsquo;li İmran Suresi, 61. ayet:&nbsp; Sana (gerekli) bilgi geldikten sonra artık kim bu konuda seninle tartışacak olursa, de ki: &ldquo;Gelin, oğullarımızı ve oğullarınızı, kadınlarımızı ve kadınlarınızı &ccedil;ağıralım. Biz de siz de toplanalım. Sonra g&ouml;n&uuml;lden dua edelim de, Allah&rsquo;ın l&acirc;netini (aramızdan) yalan s&ouml;yleyenlerin &uuml;st&uuml;ne atalım.&rdquo;'),(164,'tr155','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Şia İmamlarından nakledilen rivayetler mantıklı bir a&ccedil;ıklama &ccedil;er&ccedil;evesinde Allah&rsquo;ın yery&uuml;z&uuml;ne inmesi inancının ge&ccedil;ersizliğini dile getirmekte ve buna inananların k&uuml;fr&uuml;ne işaret etmemektedir. Allah&rsquo;ın yery&uuml;z&uuml;ne indiğine inanmak tahrif edilmiş bir rivayetin yanlış anlaşılmasından kaynaklanmaktadır. Bunun neticesi Allah Azze ve Celle&rsquo;nin cisimlendirilmesidir. Allah&rsquo;ı cisim bilmek Şii ve S&uuml;nni &acirc;limleri a&ccedil;ısından eğer bir şekle indirgenirse k&uuml;fre neden olur.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;İslam&rsquo;ın yayılıp genişlemeye başladığı İlk d&ouml;nemlerden bug&uuml;ne dek fırka ve kelam mezhepleri arasındaki ihtilaf ve tartışmalardan biri, Allah&rsquo;ın zati ve haberi sıfatları konusu olmuştur. Elbette bu kelamsal tartışma haberi sıfatlarda daha &ccedil;ok meydana gelmiş ve bazen karşı tarafı tekfir etmeye neden olmuştur. Fetihler d&ouml;neminde M&uuml;sl&uuml;manlar tedrici olarak yenilmiş ve komşu kavimlerin d&uuml;ş&uuml;nce, inan&ccedil;, gelenek ve g&ouml;renekleriyle aşina olmuş ve bazı hususlarda bu ilişkiler bazı d&uuml;ş&uuml;n&uuml;rlerin bu kavim ve milletlerin inan&ccedil; ve d&uuml;ş&uuml;ncelerinden etkilenmesine neden olmuştur. Bazı mezhep fırkalarının g&ouml;r&uuml;şlerine tam bir şekilde bakıldığında onların kozmoloji ve ilahiyat alanlarındaki etki miktarları g&ouml;zlemlenebilir. Yeni Pl&acirc;tonculuk, Yahudilik ve Zerd&uuml;ştilikten alınan bazı d&uuml;ş&uuml;nceler bu kabildendir. İnan&ccedil;sal konularda genel olarak ve Allah&rsquo;ın sıfatları konusunda ise &ouml;zel olarak M&uuml;sl&uuml;manlar her zaman diğer dinlerin d&uuml;ş&uuml;ncelerinden etkilenmiş bazı bilginlerin yanlış yorumlarıyla karşı karşıya kalmışlardır. Kur&rsquo;an&rsquo;da Allah&rsquo;ın kendini nitelediği haberi sıfatlar hakkında tartışmaların ger&ccedil;ekleştiği bir atmosferde bir grup (hadis ehli) Kur&rsquo;an&rsquo;da bulunan &ldquo;ید الله فوق ایدیهم&rdquo;, &ldquo;و یبقی وجه ربک&rdquo; ve rivayetlerde bulunan &ldquo;ینزل&nbsp; الی السماء الدنیا&rdquo;, &ldquo;قلب المؤمن بین اصبعین من...&rdquo; esinlenerek haberi sıfatlar hakkında y&uuml;zeysel bir yorum yapmış, başkalarıyla tartışmalarda bulunmuş ve bu da Allah&rsquo;ın teşbihi ve cisim olduğu inancını ortaya &ccedil;ıkarmıştır. Bunun ardından Eşaire tecess&uuml;mden ka&ccedil;mak i&ccedil;in onlardan farklı bir yorum ortaya atmış ve bu sıfatların niteliksiz bir şekilde bulunduğu inancını dile getirmiştir. O, bununla tecess&uuml;mden sakınma hedefini g&uuml;tm&uuml;ş, lakin bir t&uuml;r paradoks meydana getirmiştir. Bir başka grup da bu iki g&ouml;r&uuml;ş&uuml;n karşısında haberi sıfatları temelsiz ve esassız bir şekilde tevil etmeye y&ouml;nelmiştir. B&ouml;yle bir durumda Şii imamları da bu meselelere y&ouml;nelik kendi g&ouml;r&uuml;şlerini a&ccedil;ıklamaları ve b&ouml;ylece Şii&rsquo;lerin inan&ccedil;sal olarak sapmasını engellemeleri gerekiyordu. Bunun i&ccedil;in uygun zamanlarda bu konular ile y&uuml;zleştiklerinde s&ouml;z konusu soru ve ş&uuml;pheleri delilli ve a&ccedil;ık bir şekilde beyan etmekteydiler. Her ne kadar sorunuzda belirttiğiniz adreste konuyla ilgili rivayeti bulmasak da Usul-i K&acirc;fi&rsquo;de imamların bu konuyu a&ccedil;ıklamak i&ccedil;in sergilediği &ccedil;abaları g&ouml;steren bir takım rivayetler mevcuttur.[1] İmam Sadık (a.s), İmam Kazım (a.s) ve İmam Hadi (a.s) Allah&rsquo;ın d&uuml;nya g&ouml;ğ&uuml;ne veya yery&uuml;z&uuml;ne inmesi konusunda ileriye s&uuml;r&uuml;len delili &ccedil;&uuml;r&uuml;tm&uuml;ş ve muhatabı Allah i&ccedil;in bir had g&ouml;zetmekten, O&rsquo;nun bir eksiği olduğunu s&ouml;ylemekten ve O&rsquo;nu yaratıklardan birine benzetmekten sakındırmıştır. Bu rivayetlerin tecess&uuml;me inananların k&uuml;fr&uuml;ne işaret etmediğini hatırlatmak gerekir. Bu rivayet; yani Allah&rsquo;ın d&uuml;nya g&ouml;ğ&uuml; veya yery&uuml;z&uuml;ne indiği konusu ne kadar doğrudur? Akli ve nakli deliller ile bu rivayetin bu şekliyle kabul edilemeyeceğini s&ouml;ylemek gerekir.</p>\r\n\r\n<p>\r\n	1. Bildiğiniz gibi akli deliller Allah Tebarek ve Te&acirc;l&acirc;&rsquo;nın cisim olduğunu reddeder, yukarıdan aşağıya doğru inmek Allah&rsquo;ı cisim olarak algılamayı gerektirir, bu da O&rsquo;nun bir eksikliği olduğunu yansıtır ve mek&acirc;nın O&rsquo;nu kuşattığı neticesini ortaya &ccedil;ıkarır. Aynı şekilde bir yerden başka bir yere hareket etmek Allah i&ccedil;in bir sınırın olduğunu ve O&rsquo;nun hareket ettiğini gerektirir; oysaki bu yaratıkların &ouml;zelliklerindendir ve rivayet de zarif bir şekilde buna itiraz etmektedir. Kur&rsquo;an-ı Kerim de a&ccedil;ık&ccedil;a bu konuya işaret etmiş ve Allah&rsquo;ın imk&acirc;n &acirc;leminin yaratıcısı olduğu ve onu ihata ettiği bildirilmiştir: O, g&ouml;kleri ve yeri altı g&uuml;nde (altı evrede) yaratan, sonra Arş&rsquo;a kurulandır. Yere gireni, ondan &ccedil;ıkanı, g&ouml;kten ineni, oraya y&uuml;kseleni bilir. Nerede olsanız, O sizinle beraberdir. Allah, b&uuml;t&uuml;n yaptıklarınızı hakkıyla g&ouml;rendir.[2] Andolsun, insanı biz yarattık ve nefsinin ona verdiği vesveseyi de biz biliriz. &Ccedil;&uuml;nk&uuml; biz, ona şah damarından daha yakınız.[3] O, g&ouml;kte de il&acirc;h olandır, yerde de il&acirc;h olandır. O, h&uuml;k&uuml;m ve hikmet sahibidir, hakkıyla bilendir.[4] Bu ayetler belirtilen hususa delalet eder. O halde Allah&rsquo;ın belirli bir mek&acirc;nda bulunduğu ve başka mek&acirc;nlara intikal ettiği şeklinde bir algımızın olması doğru değildir. Allah&rsquo;ın d&uuml;nya g&ouml;ğ&uuml;ne indiğini belirten rivayet hadis kaynaklarında nasıl dile getirilmiş ve Ehlis&uuml;nnet arasında nasıl yaygınlık kazanmıştır? İmam Rıza&rsquo;nın (a.s) buyruğuyla bu rivayet saptırılmıştır. Ş&ouml;yle ki; rivayette Allah&rsquo;ın emrinin inmesi kastedilmiştir ve sonra emir s&ouml;zc&uuml;ğ&uuml; rivayetten silinmiştir.[5] Sorulan soru m&uuml;nasebetiyle belirtmek gerekir ki bazı Şii ve S&uuml;nni &acirc;limlerinin inancına g&ouml;re, Kur&rsquo;an&rsquo;daki haberi sıfatlar veya Allah i&ccedil;in bu t&uuml;r sıfatları zikreden rivayetler bağlamında, eğer birileri bu sıfatlar ile ilgili olarak Allah&rsquo;ın cisim ve eksik addedilmesine neden olacak bir yorumu benimserlerse ve bu yoruma inanacak olursa k&acirc;fir sayılırlar. Burada bu ger&ccedil;ekliği ifade eden iki Ehlis&uuml;nnet &acirc;liminin s&ouml;zlerine işaret ediyoruz:</p>\r\n\r\n<p>\r\n	1. Ebu Hamid Gazali, Allah&rsquo;ın eli (یدالله) hakkında ş&ouml;yle demektedir: Her kim Allah&rsquo;ın cisim olduğunu ve azalardan teşkil olduğunu sanırsa putperesttir; &ccedil;&uuml;nk&uuml; her cisim yaratıktır ve yaratığa ibadet etmek k&uuml;f&uuml;rd&uuml;r.[6]</p>\r\n\r\n<p>\r\n	2. İbn. Cezm End&uuml;lisi de el-Fasl kitabında ş&ouml;yle demektedir: Her kim Allah&rsquo;ın cisimlerden bir cisim olduğunu s&ouml;ylerse, eğer cahilse veya bunu tevil ediyorsa mazurdur ve ona ger&ccedil;eği &ouml;ğretmek farzdır. Eğer Kur&rsquo;an ve s&uuml;nnetten ona delil getirirlerse ve o inat&ccedil;ılık y&uuml;z&uuml;nden delile muhalefet edecek olursa k&acirc;fir olur.[7]</p>\r\n\r\n<p>\r\n	B&uuml;t&uuml;n bu durumlarda (M&uuml;sl&uuml;manlar arasında sıfatların değişik yorumları), Şii imamları da t&uuml;m M&uuml;sl&uuml;manlar ile ilişkilerde diyaloğu, cenaze merasimlerine katılmayı ve mescitlerde bulunmayı emretmiştir. Bu emir imamların onları k&acirc;fir değil, M&uuml;sl&uuml;man bildiğine tanıklık eder.[8] Şii imamları imamet d&ouml;nemleri boyunca her zaman M&uuml;sl&uuml;manların inan&ccedil;sal g&ouml;r&uuml;şlerini d&uuml;zeltmeye &ccedil;alışmış, hatta tecess&uuml;me eğilimli olan bireyler topluluğunu bile bu işten sakındırmış ve onlara &ouml;ğretmenlik ve kılavuzluk etmiştir. Aynı şekilde Şii fakih ve mercileri de k&uuml;fr&uuml; tanımlamada a&ccedil;ık bir tanım dile getirmiş ve Allah i&ccedil;in ortak koşmayan ve O&rsquo;nun el&ccedil;isine iman eden herkesi M&uuml;sl&uuml;man saymışlardır.[9]</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Kuleyni, Muhammed bin Yakup, El- Kafi, c. 1, s. 125 &ndash; 126, babı El- Hareke ve&rsquo;l İntikal, Daru&rsquo;l Kutubu&rsquo;l İslamiye, &ccedil;apı &ccedil;aharum, Tahran, 1365 h.ş.</p>\r\n\r\n<p>\r\n	[2] Hadid Suresi, 4. ayet.</p>\r\n\r\n<p>\r\n	[3] Kaf Suresi, 16. ayet.</p>\r\n\r\n<p>\r\n	[4] Zuhruf Suresi, 84. ayet.</p>\r\n\r\n<p>\r\n	[5] Saduk, Muhammed bin Ali, Men la Yehzeruhu&rsquo;l Fakih, c. 1, s. 421, M&uuml;essese-i İntişaratı İslami, &ccedil;apı sevvum, Kum, 1413 h.k.</p>\r\n\r\n<p>\r\n	[6] Subhani, Cafer, Muhazırat fi&rsquo;l İlahiyat, s. 133, &ccedil;apı heştum, M&uuml;essese-i İmam Sadık (a.s), Kum, 1426 h.k.</p>\r\n\r\n<p>\r\n	[7] Endulisi, Ali bin Ahmet, El- Fasl fi&rsquo;l Milel ve&rsquo;l Havau ve&rsquo;n Niheli c. 2, s. 269.</p>\r\n\r\n<p>\r\n	[8] El- Kafi, c. 2, s. 635.</p>\r\n\r\n<p>\r\n	[9] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 76, m. 106, &ccedil;apı heştum, Defteri İntişaratı İslami, Kum, 1424 h.k.</p>\r\n','Şia İmamlarından nakledilen rivayetler mantıklı bir a&ccedil;ıklama &ccedil;er&ccedil;evesinde Allah&rsquo;ın yery&uuml;z&uuml;ne inmesi inancının ge&ccedil;ersizliğini dile getirmekte ve buna inananların k&uuml;fr&uuml;ne işaret etmemektedir. Allah&rsquo;ın yery&uuml;z&uuml;ne indiğine inanmak tahrif edilmiş bir rivayetin yanlış anlaşılmasından kaynaklanmaktadır. Bunun neticesi Allah Azze ve Celle&rsquo;nin cisimlendirilmesidir. Allah&rsquo;ı cisim bilmek Şii ve S&uuml;nni &acirc;limleri a&ccedil;ısından eğer bir şekle indirgenirse k&uuml;fre neden olur.','&nbsp;İslam&rsquo;ın yayılıp genişlemeye başladığı İlk d&ouml;nemlerden bug&uuml;ne dek fırka ve kelam mezhepleri arasındaki ihtilaf ve tartışmalardan biri, Allah&rsquo;ın zati ve haberi sıfatları konusu olmuştur. Elbette bu kelamsal tartışma haberi sıfatlarda daha &ccedil;ok meydana gelmiş ve bazen karşı tarafı tekfir etmeye neden olmuştur. Fetihler d&ouml;neminde M&uuml;sl&uuml;manlar tedrici olarak yenilmiş ve komşu kavimlerin d&uuml;ş&uuml;nce, inan&ccedil;, gelenek ve g&ouml;renekleriyle aşina olmuş ve bazı hususlarda bu ilişkiler bazı d&uuml;ş&uuml;n&uuml;rlerin bu kavim ve milletlerin inan&ccedil; ve d&uuml;ş&uuml;ncelerinden etkilenmesine neden olmuştur. Bazı mezhep fırkalarının g&ouml;r&uuml;şlerine tam bir şekilde bakıldığında onların kozmoloji ve ilahiyat alanlarındaki etki miktarları g&ouml;zlemlenebilir. Yeni Pl&acirc;tonculuk, Yahudilik ve Zerd&uuml;ştilikten alınan bazı d&uuml;ş&uuml;nceler bu kabildendir. İnan&ccedil;sal konularda genel olarak ve Allah&rsquo;ın sıfatları konusunda ise &ouml;zel olarak M&uuml;sl&uuml;manlar her zaman diğer dinlerin d&uuml;ş&uuml;ncelerinden etkilenmiş bazı bilginlerin yanlış yorumlarıyla karşı karşıya kalmışlardır. Kur&rsquo;an&rsquo;da Allah&rsquo;ın kendini nitelediği haberi sıfatlar hakkında tartışmaların ger&ccedil;ekleştiği bir atmosferde bir grup (hadis ehli) Kur&rsquo;an&rsquo;da bulunan &ldquo;ید الله فوق ایدیهم&rdquo;, &ldquo;و یبقی وجه ربک&rdquo; ve rivayetlerde bulunan &ldquo;ینزل&nbsp; الی السماء الدنیا&rdquo;, &ldquo;قلب المؤمن بین اصبعین من...&rdquo; esinlenerek haberi sıfatlar hakkında y&uuml;zeysel bir yorum yapmış, başkalarıyla tartışmalarda bulunmuş ve bu da Allah&rsquo;ın teşbihi ve cisim olduğu inancını ortaya &ccedil;ıkarmıştır. Bunun ardından Eşaire tecess&uuml;mden ka&ccedil;mak i&ccedil;in onlardan farklı bir yorum ortaya atmış ve bu sıfatların niteliksiz bir şekilde bulunduğu inancını dile getirmiştir. O, bununla tecess&uuml;mden sakınma hedefini g&uuml;tm&uuml;ş, lakin bir t&uuml;r paradoks meydana getirmiştir. Bir başka grup da bu iki g&ouml;r&uuml;ş&uuml;n karşısında haberi sıfatları temelsiz ve esassız bir şekilde tevil etmeye y&ouml;nelmiştir. B&ouml;yle bir durumda Şii imamları da bu meselelere y&ouml;nelik kendi g&ouml;r&uuml;şlerini a&ccedil;ıklamaları ve b&ouml;ylece Şii&rsquo;lerin inan&ccedil;sal olarak sapmasını engellemeleri gerekiyordu. Bunun i&ccedil;in uygun zamanlarda bu konular ile y&uuml;zleştiklerinde s&ouml;z konusu soru ve ş&uuml;pheleri delilli ve a&ccedil;ık bir şekilde beyan etmekteydiler. Her ne kadar sorunuzda belirttiğiniz adreste konuyla ilgili rivayeti bulmasak da Usul-i K&acirc;fi&rsquo;de imamların bu konuyu a&ccedil;ıklamak i&ccedil;in sergilediği &ccedil;abaları g&ouml;steren bir takım rivayetler mevcuttur.[1] İmam Sadık (a.s), İmam Kazım (a.s) ve İmam Hadi (a.s) Allah&rsquo;ın d&uuml;nya g&ouml;ğ&uuml;ne veya yery&uuml;z&uuml;ne inmesi konusunda ileriye s&uuml;r&uuml;len delili &ccedil;&uuml;r&uuml;tm&uuml;ş ve muhatabı Allah i&ccedil;in bir had g&ouml;zetmekten, O&rsquo;nun bir eksiği olduğunu s&ouml;ylemekten ve O&rsquo;nu yaratıklardan birine benzetmekten sakındırmıştır. Bu rivayetlerin tecess&uuml;me inananların k&uuml;fr&uuml;ne işaret etmediğini hatırlatmak gerekir. Bu rivayet; yani Allah&rsquo;ın d&uuml;nya g&ouml;ğ&uuml; veya yery&uuml;z&uuml;ne indiği konusu ne kadar doğrudur? Akli ve nakli deliller ile bu rivayetin bu şekliyle kabul edilemeyeceğini s&ouml;ylemek gerekir.\r\n\r\n\r\n	1. Bildiğiniz gibi akli deliller Allah Tebarek ve Te&acirc;l&acirc;&rsquo;nın cisim olduğunu reddeder, yukarıdan aşağıya doğru inmek Allah&rsquo;ı cisim olarak algılamayı gerektirir, bu da O&rsquo;nun bir eksikliği olduğunu yansıtır ve mek&acirc;nın O&rsquo;nu kuşattığı neticesini ortaya &ccedil;ıkarır. Aynı şekilde bir yerden başka bir yere hareket etmek Allah i&ccedil;in bir sınırın olduğunu ve O&rsquo;nun hareket ettiğini gerektirir; oysaki bu yaratıkların &ouml;zelliklerindendir ve rivayet de zarif bir şekilde buna itiraz etmektedir. Kur&rsquo;an-ı Kerim de a&ccedil;ık&ccedil;a bu konuya işaret etmiş ve Allah&rsquo;ın imk&acirc;n &acirc;leminin yaratıcısı olduğu ve onu ihata ettiği bildirilmiştir: O, g&ouml;kleri ve yeri altı g&uuml;nde (altı evrede) yaratan, sonra Arş&rsquo;a kurulandır. Yere gireni, ondan &ccedil;ıkanı, g&ouml;kten ineni, oraya y&uuml;kseleni bilir. Nerede olsanız, O sizinle beraberdir. Allah, b&uuml;t&uuml;n yaptıklarınızı hakkıyla g&ouml;rendir.[2] Andolsun, insanı biz yarattık ve nefsinin ona verdiği vesveseyi de biz biliriz. &Ccedil;&uuml;nk&uuml; biz, ona şah damarından daha yakınız.[3] O, g&ouml;kte de il&acirc;h olandır, yerde de il&acirc;h olandır. O, h&uuml;k&uuml;m ve hikmet sahibidir, hakkıyla bilendir.[4] Bu ayetler belirtilen hususa delalet eder. O halde Allah&rsquo;ın belirli bir mek&acirc;nda bulunduğu ve başka mek&acirc;nlara intikal ettiği şeklinde bir algımızın olması doğru değildir. Allah&rsquo;ın d&uuml;nya g&ouml;ğ&uuml;ne indiğini belirten rivayet hadis kaynaklarında nasıl dile getirilmiş ve Ehlis&uuml;nnet arasında nasıl yaygınlık kazanmıştır? İmam Rıza&rsquo;nın (a.s) buyruğuyla bu rivayet saptırılmıştır. Ş&ouml;yle ki; rivayette Allah&rsquo;ın emrinin inmesi kastedilmiştir ve sonra emir s&ouml;zc&uuml;ğ&uuml; rivayetten silinmiştir.[5] Sorulan soru m&uuml;nasebetiyle belirtmek gerekir ki bazı Şii ve S&uuml;nni &acirc;limlerinin inancına g&ouml;re, Kur&rsquo;an&rsquo;daki haberi sıfatlar veya Allah i&ccedil;in bu t&uuml;r sıfatları zikreden rivayetler bağlamında, eğer birileri bu sıfatlar ile ilgili olarak Allah&rsquo;ın cisim ve eksik addedilmesine neden olacak bir yorumu benimserlerse ve bu yoruma inanacak olursa k&acirc;fir sayılırlar. Burada bu ger&ccedil;ekliği ifade eden iki Ehlis&uuml;nnet &acirc;liminin s&ouml;zlerine işaret ediyoruz:\r\n\r\n\r\n	1. Ebu Hamid Gazali, Allah&rsquo;ın eli (یدالله) hakkında ş&ouml;yle demektedir: Her kim Allah&rsquo;ın cisim olduğunu ve azalardan teşkil olduğunu sanırsa putperesttir; &ccedil;&uuml;nk&uuml; her cisim yaratıktır ve yaratığa ibadet etmek k&uuml;f&uuml;rd&uuml;r.[6]\r\n\r\n\r\n	2. İbn. Cezm End&uuml;lisi de el-Fasl kitabında ş&ouml;yle demektedir: Her kim Allah&rsquo;ın cisimlerden bir cisim olduğunu s&ouml;ylerse, eğer cahilse veya bunu tevil ediyorsa mazurdur ve ona ger&ccedil;eği &ouml;ğretmek farzdır. Eğer Kur&rsquo;an ve s&uuml;nnetten ona delil getirirlerse ve o inat&ccedil;ılık y&uuml;z&uuml;nden delile muhalefet edecek olursa k&acirc;fir olur.[7]\r\n\r\n\r\n	B&uuml;t&uuml;n bu durumlarda (M&uuml;sl&uuml;manlar arasında sıfatların değişik yorumları), Şii imamları da t&uuml;m M&uuml;sl&uuml;manlar ile ilişkilerde diyaloğu, cenaze merasimlerine katılmayı ve mescitlerde bulunmayı emretmiştir. Bu emir imamların onları k&acirc;fir değil, M&uuml;sl&uuml;man bildiğine tanıklık eder.[8] Şii imamları imamet d&ouml;nemleri boyunca her zaman M&uuml;sl&uuml;manların inan&ccedil;sal g&ouml;r&uuml;şlerini d&uuml;zeltmeye &ccedil;alışmış, hatta tecess&uuml;me eğilimli olan bireyler topluluğunu bile bu işten sakındırmış ve onlara &ouml;ğretmenlik ve kılavuzluk etmiştir. Aynı şekilde Şii fakih ve mercileri de k&uuml;fr&uuml; tanımlamada a&ccedil;ık bir tanım dile getirmiş ve Allah i&ccedil;in ortak koşmayan ve O&rsquo;nun el&ccedil;isine iman eden herkesi M&uuml;sl&uuml;man saymışlardır.[9]\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Kuleyni, Muhammed bin Yakup, El- Kafi, c. 1, s. 125 &ndash; 126, babı El- Hareke ve&rsquo;l İntikal, Daru&rsquo;l Kutubu&rsquo;l İslamiye, &ccedil;apı &ccedil;aharum, Tahran, 1365 h.ş.\r\n\r\n\r\n	[2] Hadid Suresi, 4. ayet.\r\n\r\n\r\n	[3] Kaf Suresi, 16. ayet.\r\n\r\n\r\n	[4] Zuhruf Suresi, 84. ayet.\r\n\r\n\r\n	[5] Saduk, Muhammed bin Ali, Men la Yehzeruhu&rsquo;l Fakih, c. 1, s. 421, M&uuml;essese-i İntişaratı İslami, &ccedil;apı sevvum, Kum, 1413 h.k.\r\n\r\n\r\n	[6] Subhani, Cafer, Muhazırat fi&rsquo;l İlahiyat, s. 133, &ccedil;apı heştum, M&uuml;essese-i İmam Sadık (a.s), Kum, 1426 h.k.\r\n\r\n\r\n	[7] Endulisi, Ali bin Ahmet, El- Fasl fi&rsquo;l Milel ve&rsquo;l Havau ve&rsquo;n Niheli c. 2, s. 269.\r\n\r\n\r\n	[8] El- Kafi, c. 2, s. 635.\r\n\r\n\r\n	[9] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 76, m. 106, &ccedil;apı heştum, Defteri İntişaratı İslami, Kum, 1424 h.k.'),(165,'tr154','<p>\r\n	<br />\r\n	&nbsp;Aydınlatıcı bir cevaba ulaşmak i&ccedil;in sorunuzu birka&ccedil; b&ouml;l&uuml;me ayıracak ve ardında da inceleyeceğiz:</p>\r\n\r\n<p>\r\n	1. B&ouml;yle bir hadisin nakledildiği varsayılsa bile bu hadis senet a&ccedil;ısından itibar taşır mı?</p>\r\n\r\n<p>\r\n	2. Şiiler esasen bu meseleye inanmakta mıdır?</p>\r\n\r\n<p>\r\n	3. Esasen halifeler putperest miydi?</p>\r\n\r\n<p>\r\n	Bu hadisleri bu şekilde hi&ccedil;bir muteber Şii kitabında bulamadık! B&ouml;yle hadislerin bazı kitaplarda bulunduğu varsayılsa bile Şiilerin halifelere karşı tutumunun &ouml;l&ccedil;&uuml; ve kriteri imamların ve &ouml;zellikle de İmam Ali&rsquo;nin (a.s) onlar ile olan ilişki tarzıdır ve bu sahih yol ve senetler ile bize ulaşmıştır. Bunun yolu zayıf ve makbul olmayan hadisler ve de olağan ve basbayağı şahısların s&ouml;zleri değildir; &ccedil;&uuml;nk&uuml; ger&ccedil;ek Şiiler kendilerini masum imamların takip&ccedil;i ve bağımlısı bilir. Ehlibeyt&rsquo;i takip eden ger&ccedil;ek Şiiler, Ehlis&uuml;nnet halifeleri ve Ebubekir hakkında kendi imamlarının taşıdığı inancı taşırlar ve onlar hakkında imamlarının buyurduğu s&ouml;zleri s&ouml;ylerler; bu y&uuml;zden asla Şiiler halifeleri ve Ebubekir&rsquo;in k&uuml;f&uuml;r ve putperestliğinden s&ouml;z etmezler aksine onların t&uuml;m&uuml;n&uuml; M&uuml;sl&uuml;man bilirler. Bizim inancımıza g&ouml;re şehadeteyni (اشهد أن لا اله الاّ الله و اشهد أنّ محمداً رسول الله) s&ouml;yleyen herkes M&uuml;sl&uuml;man&rsquo;dır. Elbette bu, Şiilerin halifelere y&ouml;nelik bir eleştiri ve itirazlarının olmadığı ve onların t&uuml;m iş ve y&ouml;ntemlerini kabul ettiği anlamında değildir. Bu hususta daha fazla bilgi edinmek i&ccedil;in bu sitede 2983 sayılı &ldquo;Ebubekir ve &Ouml;mer&rsquo;in İslam&rsquo;ı&rdquo; başlıklı yanıta m&uuml;racaat edebilirsiniz. Son olarak şu noktanın hatırlatılması gereksiz değildir: Ali (a.s) dışında &ndash; hatta bir g&ouml;z kırpma m&uuml;ddetince bile m&uuml;şrik olmamıştır-[1] kalan Ebubekir ve &Ouml;mer de d&acirc;hil olmak &uuml;zere Hz. Peygamberin (s.a.a) t&uuml;m sahabeleri bir m&uuml;ddet k&uuml;f&uuml;r i&ccedil;inde bulunmuş, puta tapmış[2], &ouml;l&uuml; eti yemiş ve bir takım &ccedil;irkin işlere bulaşmışlardır. Neticede y&uuml;ce Allah İslam peygamberini g&ouml;ndererek onları bu dalalet ve sapıklıktan kurtarmıştır.[3]</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] El- Makrizi, Takiyu&rsquo;d Din Ahmet bin Ali, İmtau&rsquo;l Esmai bima li&rsquo;n Nebi mine&rsquo;l Ehvali ve&rsquo;l Emvali ve&rsquo;l Hafdeti ve&rsquo;l Meta, El- Nemisi, Muhammed Abdu&rsquo;l Hamid, c. 1, s. 33, Beyrut, Daru&rsquo;l Kutubu&rsquo;l İlmiye, &ccedil;apı evvel, 1420/1999: و أما &laquo;علی بن أبی طالب بن عبد المطلب بن هاشم القرشی الهاشمی&raquo;، فلم یشرک باللَّه قط، و ذلک أن الله تعالى أراد به الخیر فجعله فی کفالة ابن عمه سید المرسلین محمد صلّى الله علیه و سلّم.</p>\r\n\r\n<p>\r\n	[2] El- Cezri, İzzu&rsquo;d Din bin El- Esir ebu&rsquo;l Hasan Ali bin Muhammed, Usdu&rsquo;l Gabe fi Marifeti&rsquo;s Sahabe, c. 2, s. 131, Beyrut, Daru&rsquo;l Fikir, 1409/1989. و قال ابن إسحاق: إن علیا بعد خدیجة، ثم أسلم بعده زید، ثم أبو بکر؛ أبو محمد عبد الله بن مسلم ابن قتیبة، المعارف، متن، ثروت عکاشة، ص 168، القاهرة، الهیئة المصریة العامة للکتاب، ط الثانیة، 1992.ُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّأوّل من اتبع رسول الله- صلّى الله علیه و سلم- و آمن به من أصحابه: علیّ بن أبى طالب- رضى الله عنه- و هو ابن تسع سنین، ثم &laquo;زید بن حارثة&raquo;، ثم &laquo;أبو بکر بن أبى قحافة&raquo;..</p>\r\n\r\n<p>\r\n	[3] M&uuml;snedi Ahmet, c. 4, s. 173, جعفر بن أبی طالب قال له (النجاشی): &laquo;أیها الملک کنا قوما أهل جاهلیة نعبد الأصنام ، و نأکل المیتة ، و نأتی الفواحش ، و نقطع الأرحام ، و نسیء الجوار ، و یأکل القوی منا الضعیف ، فکنا على ذلک حتى بعث الله إلینا رسولا منا نعرف نسبه ، و صدقه ، و أمانته، و عفافه ، فدعانا إلى الله لتوحیده ، و لنعبده و نخلع ما کنا نعبد نحن و آباؤنا من دونه من الحجارة و الأوثان ، و أمرنا بصدق الحدیث ، و أداء الأمانة ، و صلة الرحم ، و حسن الجوار ، و الکف عن المحارم و الدماء ، و نهانا عن الفواحش ، و قول الزور ، و أکل مال الیتیم ، و قذف المحصنة، و أن نعبد الله لا نشرک به شیئا ، و أمرنا بالصلاة و الزکاة و الصیام &raquo;.</p>\r\n','','&nbsp;Aydınlatıcı bir cevaba ulaşmak i&ccedil;in sorunuzu birka&ccedil; b&ouml;l&uuml;me ayıracak ve ardında da inceleyeceğiz:\r\n\r\n\r\n	1. B&ouml;yle bir hadisin nakledildiği varsayılsa bile bu hadis senet a&ccedil;ısından itibar taşır mı?\r\n\r\n\r\n	2. Şiiler esasen bu meseleye inanmakta mıdır?\r\n\r\n\r\n	3. Esasen halifeler putperest miydi?\r\n\r\n\r\n	Bu hadisleri bu şekilde hi&ccedil;bir muteber Şii kitabında bulamadık! B&ouml;yle hadislerin bazı kitaplarda bulunduğu varsayılsa bile Şiilerin halifelere karşı tutumunun &ouml;l&ccedil;&uuml; ve kriteri imamların ve &ouml;zellikle de İmam Ali&rsquo;nin (a.s) onlar ile olan ilişki tarzıdır ve bu sahih yol ve senetler ile bize ulaşmıştır. Bunun yolu zayıf ve makbul olmayan hadisler ve de olağan ve basbayağı şahısların s&ouml;zleri değildir; &ccedil;&uuml;nk&uuml; ger&ccedil;ek Şiiler kendilerini masum imamların takip&ccedil;i ve bağımlısı bilir. Ehlibeyt&rsquo;i takip eden ger&ccedil;ek Şiiler, Ehlis&uuml;nnet halifeleri ve Ebubekir hakkında kendi imamlarının taşıdığı inancı taşırlar ve onlar hakkında imamlarının buyurduğu s&ouml;zleri s&ouml;ylerler; bu y&uuml;zden asla Şiiler halifeleri ve Ebubekir&rsquo;in k&uuml;f&uuml;r ve putperestliğinden s&ouml;z etmezler aksine onların t&uuml;m&uuml;n&uuml; M&uuml;sl&uuml;man bilirler. Bizim inancımıza g&ouml;re şehadeteyni (اشهد أن لا اله الاّ الله و اشهد أنّ محمداً رسول الله) s&ouml;yleyen herkes M&uuml;sl&uuml;man&rsquo;dır. Elbette bu, Şiilerin halifelere y&ouml;nelik bir eleştiri ve itirazlarının olmadığı ve onların t&uuml;m iş ve y&ouml;ntemlerini kabul ettiği anlamında değildir. Bu hususta daha fazla bilgi edinmek i&ccedil;in bu sitede 2983 sayılı &ldquo;Ebubekir ve &Ouml;mer&rsquo;in İslam&rsquo;ı&rdquo; başlıklı yanıta m&uuml;racaat edebilirsiniz. Son olarak şu noktanın hatırlatılması gereksiz değildir: Ali (a.s) dışında &ndash; hatta bir g&ouml;z kırpma m&uuml;ddetince bile m&uuml;şrik olmamıştır-[1] kalan Ebubekir ve &Ouml;mer de d&acirc;hil olmak &uuml;zere Hz. Peygamberin (s.a.a) t&uuml;m sahabeleri bir m&uuml;ddet k&uuml;f&uuml;r i&ccedil;inde bulunmuş, puta tapmış[2], &ouml;l&uuml; eti yemiş ve bir takım &ccedil;irkin işlere bulaşmışlardır. Neticede y&uuml;ce Allah İslam peygamberini g&ouml;ndererek onları bu dalalet ve sapıklıktan kurtarmıştır.[3]\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] El- Makrizi, Takiyu&rsquo;d Din Ahmet bin Ali, İmtau&rsquo;l Esmai bima li&rsquo;n Nebi mine&rsquo;l Ehvali ve&rsquo;l Emvali ve&rsquo;l Hafdeti ve&rsquo;l Meta, El- Nemisi, Muhammed Abdu&rsquo;l Hamid, c. 1, s. 33, Beyrut, Daru&rsquo;l Kutubu&rsquo;l İlmiye, &ccedil;apı evvel, 1420/1999: و أما &laquo;علی بن أبی طالب بن عبد المطلب بن هاشم القرشی الهاشمی&raquo;، فلم یشرک باللَّه قط، و ذلک أن الله تعالى أراد به الخیر فجعله فی کفالة ابن عمه سید المرسلین محمد صلّى الله علیه و سلّم.\r\n\r\n\r\n	[2] El- Cezri, İzzu&rsquo;d Din bin El- Esir ebu&rsquo;l Hasan Ali bin Muhammed, Usdu&rsquo;l Gabe fi Marifeti&rsquo;s Sahabe, c. 2, s. 131, Beyrut, Daru&rsquo;l Fikir, 1409/1989. و قال ابن إسحاق: إن علیا بعد خدیجة، ثم أسلم بعده زید، ثم أبو بکر؛ أبو محمد عبد الله بن مسلم ابن قتیبة، المعارف، متن، ثروت عکاشة، ص 168، القاهرة، الهیئة المصریة العامة للکتاب، ط الثانیة، 1992.ُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُُّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّّأوّل من اتبع رسول الله- صلّى الله علیه و سلم- و آمن به من أصحابه: علیّ بن أبى طالب- رضى الله عنه- و هو ابن تسع سنین، ثم &laquo;زید بن حارثة&raquo;، ثم &laquo;أبو بکر بن أبى قحافة&raquo;..\r\n\r\n\r\n	[3] M&uuml;snedi Ahmet, c. 4, s. 173, جعفر بن أبی طالب قال له (النجاشی): &laquo;أیها الملک کنا قوما أهل جاهلیة نعبد الأصنام ، و نأکل المیتة ، و نأتی الفواحش ، و نقطع الأرحام ، و نسیء الجوار ، و یأکل القوی منا الضعیف ، فکنا على ذلک حتى بعث الله إلینا رسولا منا نعرف نسبه ، و صدقه ، و أمانته، و عفافه ، فدعانا إلى الله لتوحیده ، و لنعبده و نخلع ما کنا نعبد نحن و آباؤنا من دونه من الحجارة و الأوثان ، و أمرنا بصدق الحدیث ، و أداء الأمانة ، و صلة الرحم ، و حسن الجوار ، و الکف عن المحارم و الدماء ، و نهانا عن الفواحش ، و قول الزور ، و أکل مال الیتیم ، و قذف المحصنة، و أن نعبد الله لا نشرک به شیئا ، و أمرنا بالصلاة و الزکاة و الصیام &raquo;.',''),(166,'tr181','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Hamanei&rsquo;nin B&uuml;rosu: </strong>Elde edilen kazan&ccedil;tan ticaret yapmak ve değerinin y&uuml;kselmesi i&ccedil;in satın alınmışsa satıldıktan sonra humusunun verilmesi gerekir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Mekarim Şirazi&rsquo;nin B&uuml;rosu: </strong>Şimdi de humusunu verebilirsiniz, ama sıkıntıdaysanız sattıktan hemen sonra da verebilirsiniz.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Hadevi Tahrani&rsquo;nin Cevabı: </strong>Arsa sahibi olduktan sonra bir yıl &uuml;zerinden ge&ccedil;erse onun beşte birine humus gelir ve beşte birinin o g&uuml;nk&uuml; değeri, ister satılsın ister satılmasın verilmelidir. Humus verildikten sonra arsanın değeri artarsa artan değere bir yıl sonra humus gelmez.</p>\r\n</div>\r\n','','Ayetullah el-Uzma Hamanei&rsquo;nin B&uuml;rosu: Elde edilen kazan&ccedil;tan ticaret yapmak ve değerinin y&uuml;kselmesi i&ccedil;in satın alınmışsa satıldıktan sonra humusunun verilmesi gerekir.\r\n\r\n	\r\n		Ayetullah el-Uzma Mekarim Şirazi&rsquo;nin B&uuml;rosu: Şimdi de humusunu verebilirsiniz, ama sıkıntıdaysanız sattıktan hemen sonra da verebilirsiniz.\r\n\r\n	\r\n		Ayetullah el-Uzma Hadevi Tahrani&rsquo;nin Cevabı: Arsa sahibi olduktan sonra bir yıl &uuml;zerinden ge&ccedil;erse onun beşte birine humus gelir ve beşte birinin o g&uuml;nk&uuml; değeri, ister satılsın ister satılmasın verilmelidir. Humus verildikten sonra arsanın değeri artarsa artan değere bir yıl sonra humus gelmez.',''),(167,'tr180','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İslamda Seyyid<strong>, </strong>Hz. Zehra&rsquo;nın (s.a) evlatlarından olmasa da soyu baba tarafından Peygamber Efendimizin (s.a.a) ceddi Haşim&rsquo;e ulaşan kimseye denir. Başka bir ifadeyle Haşim&rsquo;in soyundan gelen herkese seyyid denir ve mutlaka Hz. Zehra&rsquo;nın (s.a) soyundan gelmesi gerekmemektedir. Dolayısıyla Hz. Zehra&rsquo;nın (s.a) evlatları Onun (s.a) soyundan geldikleri i&ccedil;in değil, hem anne hem de baba tarafından Hz. Haşim&rsquo;e dayandıkları i&ccedil;in seyyiddirler.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Anneleri seyyide olanlar soyları Hz. Fatıma&rsquo;dan (s.a) gelmektedir. Ancak hatırlatmak gerekir ki Seyyid yalnızca Hz. Zehra&rsquo;nın (s.a) evlatlarına denmemektedir, soyu Haşim&rsquo;e ve evlatlarına ulaşan herkes seyyid&rsquo;dir. Bu konuda b&uuml;t&uuml;n İslam alimlerinin g&ouml;r&uuml;ş&uuml; aynıdır. Sadece ona ait bazı h&uuml;k&uuml;mlerde g&ouml;r&uuml;ş ayrılıkları vardır. Mesela m&uuml;&ccedil;tehitlerin &ccedil;oğu onlara humus verilmesinin caiz olmadığı g&ouml;r&uuml;ş&uuml;ndeler.</p>\r\n\r\n<p>\r\n	Bu s&ouml;zden anlaşılan şey şudur: Anneleri seyyid olanlar kesinlikle Resulullah&rsquo;ın soyundan gelmektedirler. Nitekim Masum İmamların da (a.s) Resulullah&rsquo;ın soyundan gelmeleri bundan dolayıdır. Bu s&ouml;z&uuml;n delili İmam Rıza&rsquo;nın (a.s) Abbasi halifesi Memun&rsquo;a verdiği bir cevaptır.</p>\r\n\r\n<p>\r\n	Memun, İmam&rsquo;a (a.s) ş&ouml;yle arzetti: &lsquo;Yaptığım araştırmalardan şu neticeyi aldım ki soy bakımından sizinle bizim aramızda fark yoktur. İki grupta fazilet y&ouml;n&uuml;nden eşitiz. Takip&ccedil;ilerimizin faziletlerimiz i&ccedil;in s&ouml;yledikleri farklılıklar nefsanidir ve tassuptan kaynaklanmaktadır.&rsquo;</p>\r\n\r\n<p>\r\n	İmam (a.s): &lsquo;Bunun cevabını istersen veririm, istemezsen vermem.&rsquo;</p>\r\n\r\n<p>\r\n	Memun: &lsquo;Benim bundan bahsetmemin nedeni sizden istifade etmektir.&rsquo; &nbsp;</p>\r\n\r\n<p>\r\n	İmam (a.s): &lsquo;Allah Resulu (s.a.a) şu anda şu kamışlıklardan &ccedil;ıkıp gelse ve sizin kızınızla evlenmek istese ne yaparsınız?&rsquo;</p>\r\n\r\n<p>\r\n	Memun: Subhanallah! B&ouml;yle bir vuslata kim razı olmaz?</p>\r\n\r\n<p>\r\n	İmam (a.s): Ben b&ouml;yle bir vuslata razı olabilir miyim?</p>\r\n\r\n<p>\r\n	Memun bir an duraksadı. Sonra ş&ouml;yle dedi: &lsquo;Andolsun Allah&rsquo;a sizin yakınlığınız Allah Resul&uuml;&rsquo;ne yapışmıştır!&rsquo;[1]</p>\r\n\r\n<p>\r\n	Rivayetten Resulullah&rsquo;ın (s.a.a) kızının evlat ve torunlarının da Efendimizin (s.a.a) soyundan geldikleri ve Efendimizin (s.a.a) onlarla evlenmesinin caiz olmadığı anlaşılmaktadır.</p>\r\n\r\n<p>\r\n	Baba tarafından bir kabileye ve ırka bağlanmak bilinen ve &ouml;rfi bir şeydir. Bizim &uuml;lkemizde de diğer bir&ccedil;ok &uuml;lkede olduğu gibi insanların soyu baba tarafına yazılmaktadır. Bazen anne tarafına da intisap edilmektedir. Ama dikkat edilmesi gereken nokta milletler arasındaki bazı &ouml;rf ve adetleri İslam da kabul etmiştir. Bunun delili taabbudi olup rivayetlerde de ona işaret edilmiştir.</p>\r\n\r\n<p>\r\n	İmam Kazım&rsquo;ın (a.s) humusun kimlere verileceği meselesini anlattıktan sonra buyurduğu şu s&ouml;z&uuml; de konumuzla ilgilidir:</p>\r\n\r\n<p>\r\n	&lsquo;Annesi Ben&icirc; Haşim&rsquo;den, babası da Kureyş&rsquo;in başka kabilelerinden ise sadaka alabilir ama humus alamaz. &Ccedil;&uuml;nk&uuml; Allah Teala Kur&rsquo;an&rsquo;da buyuruyor: &lsquo;Onları, babalarının adlarını anarak &ccedil;ağırın.&rsquo;[2]-[3]&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.10, s.349, H.9, Bab:25, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1404.</p>\r\n\r\n<p>\r\n	[2] -Kuleyni, Muhammed b. Yakup, el-Kafi, c.1, s.539, Hadis:4, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HŞ.1365.</p>\r\n\r\n<p>\r\n	[3] -Ahzap/5</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','İslamda Seyyid, Hz. Zehra&rsquo;nın (s.a) evlatlarından olmasa da soyu baba tarafından Peygamber Efendimizin (s.a.a) ceddi Haşim&rsquo;e ulaşan kimseye denir. Başka bir ifadeyle Haşim&rsquo;in soyundan gelen herkese seyyid denir ve mutlaka Hz. Zehra&rsquo;nın (s.a) soyundan gelmesi gerekmemektedir. Dolayısıyla Hz. Zehra&rsquo;nın (s.a) evlatları Onun (s.a) soyundan geldikleri i&ccedil;in değil, hem anne hem de baba tarafından Hz. Haşim&rsquo;e dayandıkları i&ccedil;in seyyiddirler.','&nbsp;Anneleri seyyide olanlar soyları Hz. Fatıma&rsquo;dan (s.a) gelmektedir. Ancak hatırlatmak gerekir ki Seyyid yalnızca Hz. Zehra&rsquo;nın (s.a) evlatlarına denmemektedir, soyu Haşim&rsquo;e ve evlatlarına ulaşan herkes seyyid&rsquo;dir. Bu konuda b&uuml;t&uuml;n İslam alimlerinin g&ouml;r&uuml;ş&uuml; aynıdır. Sadece ona ait bazı h&uuml;k&uuml;mlerde g&ouml;r&uuml;ş ayrılıkları vardır. Mesela m&uuml;&ccedil;tehitlerin &ccedil;oğu onlara humus verilmesinin caiz olmadığı g&ouml;r&uuml;ş&uuml;ndeler.\r\n\r\n\r\n	Bu s&ouml;zden anlaşılan şey şudur: Anneleri seyyid olanlar kesinlikle Resulullah&rsquo;ın soyundan gelmektedirler. Nitekim Masum İmamların da (a.s) Resulullah&rsquo;ın soyundan gelmeleri bundan dolayıdır. Bu s&ouml;z&uuml;n delili İmam Rıza&rsquo;nın (a.s) Abbasi halifesi Memun&rsquo;a verdiği bir cevaptır.\r\n\r\n\r\n	Memun, İmam&rsquo;a (a.s) ş&ouml;yle arzetti: &lsquo;Yaptığım araştırmalardan şu neticeyi aldım ki soy bakımından sizinle bizim aramızda fark yoktur. İki grupta fazilet y&ouml;n&uuml;nden eşitiz. Takip&ccedil;ilerimizin faziletlerimiz i&ccedil;in s&ouml;yledikleri farklılıklar nefsanidir ve tassuptan kaynaklanmaktadır.&rsquo;\r\n\r\n\r\n	İmam (a.s): &lsquo;Bunun cevabını istersen veririm, istemezsen vermem.&rsquo;\r\n\r\n\r\n	Memun: &lsquo;Benim bundan bahsetmemin nedeni sizden istifade etmektir.&rsquo; &nbsp;\r\n\r\n\r\n	İmam (a.s): &lsquo;Allah Resulu (s.a.a) şu anda şu kamışlıklardan &ccedil;ıkıp gelse ve sizin kızınızla evlenmek istese ne yaparsınız?&rsquo;\r\n\r\n\r\n	Memun: Subhanallah! B&ouml;yle bir vuslata kim razı olmaz?\r\n\r\n\r\n	İmam (a.s): Ben b&ouml;yle bir vuslata razı olabilir miyim?\r\n\r\n\r\n	Memun bir an duraksadı. Sonra ş&ouml;yle dedi: &lsquo;Andolsun Allah&rsquo;a sizin yakınlığınız Allah Resul&uuml;&rsquo;ne yapışmıştır!&rsquo;[1]\r\n\r\n\r\n	Rivayetten Resulullah&rsquo;ın (s.a.a) kızının evlat ve torunlarının da Efendimizin (s.a.a) soyundan geldikleri ve Efendimizin (s.a.a) onlarla evlenmesinin caiz olmadığı anlaşılmaktadır.\r\n\r\n\r\n	Baba tarafından bir kabileye ve ırka bağlanmak bilinen ve &ouml;rfi bir şeydir. Bizim &uuml;lkemizde de diğer bir&ccedil;ok &uuml;lkede olduğu gibi insanların soyu baba tarafına yazılmaktadır. Bazen anne tarafına da intisap edilmektedir. Ama dikkat edilmesi gereken nokta milletler arasındaki bazı &ouml;rf ve adetleri İslam da kabul etmiştir. Bunun delili taabbudi olup rivayetlerde de ona işaret edilmiştir.\r\n\r\n\r\n	İmam Kazım&rsquo;ın (a.s) humusun kimlere verileceği meselesini anlattıktan sonra buyurduğu şu s&ouml;z&uuml; de konumuzla ilgilidir:\r\n\r\n\r\n	&lsquo;Annesi Ben&icirc; Haşim&rsquo;den, babası da Kureyş&rsquo;in başka kabilelerinden ise sadaka alabilir ama humus alamaz. &Ccedil;&uuml;nk&uuml; Allah Teala Kur&rsquo;an&rsquo;da buyuruyor: &lsquo;Onları, babalarının adlarını anarak &ccedil;ağırın.&rsquo;[2]-[3]&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.10, s.349, H.9, Bab:25, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1404.\r\n\r\n\r\n	[2] -Kuleyni, Muhammed b. Yakup, el-Kafi, c.1, s.539, Hadis:4, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HŞ.1365.\r\n\r\n\r\n	[3] -Ahzap/5\r\n\r\n\r\n	&nbsp;'),(168,'tr179','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Hamanei&rsquo;nin B&uuml;rosu: </strong>1) Kendisinin bizzat yerine getirmesi şartı yoksa ve başkasına devredilebilirse deverdebilir. 2) Değerin y&uuml;kselmesi konusunda ihtiyat olarak sulh edilmelidir. 3) &Ouml;l&uuml;n&uuml;n velilerini razı etmesi gerekir.&nbsp;</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Mekarim Şirazi&rsquo;nin B&uuml;rosu: </strong>1) Ecir, izin almadan onu başkasına devredemez, &nbsp;2-3) Onların rızasını almaya &ccedil;alışmalıdır</p>\r\n</div>\r\n','','Ayetullah el-Uzma Hamanei&rsquo;nin B&uuml;rosu: 1) Kendisinin bizzat yerine getirmesi şartı yoksa ve başkasına devredilebilirse deverdebilir. 2) Değerin y&uuml;kselmesi konusunda ihtiyat olarak sulh edilmelidir. 3) &Ouml;l&uuml;n&uuml;n velilerini razı etmesi gerekir.&nbsp;\r\n\r\n	\r\n		Ayetullah el-Uzma Mekarim Şirazi&rsquo;nin B&uuml;rosu: 1) Ecir, izin almadan onu başkasına devredemez, &nbsp;2-3) Onların rızasını almaya &ccedil;alışmalıdır',''),(169,'tr178','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Hamanei&rsquo;nin B&uuml;rosu: </strong>Kabristan vakıf değilse, başkasının &ouml;zel m&uuml;lk&uuml; değilse, umumi mekanlardan değilse ve orada cami yapmak M&uuml;sl&uuml;manın kabrine saygısızlık sayılmazsa veya kazılmasını gerektirmiyorsa sakıncası yoktur.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Sistani&rsquo;nin B&uuml;rosu: </strong>Arsa vakıf değilse sakıncası yoktur.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Mekarim Şirazi&rsquo;nin B&uuml;rosu: </strong>Şu anda hi&ccedil; bir şekilde define izin verilmemişse ve cami yapmak kabirlerin a&ccedil;ılmasına &ouml;zellikle alimlerin kabirlerinin a&ccedil;ılmasına neden olmazsa kabristan camiye d&ouml;n&uuml;şt&uuml;r&uuml;lebilir. Sonu&ccedil;ta orada namaz kılınabilir. Ayrıca hatırlatmak gerekir ki arsa kabristan olarak vakfedilmişse orada sadece cami yapılabilir. Ama &ccedil;eşitli sebeplerden dolayı orada defin m&uuml;mk&uuml;n olmazsa satılmalı, parasıyla kabristan olması i&ccedil;in yeni bir arsa alınarak vakfedilmelidir. Eğer kabristanlar yeterliyse cami, h&uuml;seyniye, k&uuml;t&uuml;phane vb. alanlar i&ccedil;in kullanılabilir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		&nbsp;</p>\r\n</div>\r\n','','Ayetullah el-Uzma Hamanei&rsquo;nin B&uuml;rosu: Kabristan vakıf değilse, başkasının &ouml;zel m&uuml;lk&uuml; değilse, umumi mekanlardan değilse ve orada cami yapmak M&uuml;sl&uuml;manın kabrine saygısızlık sayılmazsa veya kazılmasını gerektirmiyorsa sakıncası yoktur.\r\n\r\n	\r\n		Ayetullah el-Uzma Sistani&rsquo;nin B&uuml;rosu: Arsa vakıf değilse sakıncası yoktur.\r\n\r\n	\r\n		Ayetullah el-Uzma Mekarim Şirazi&rsquo;nin B&uuml;rosu: Şu anda hi&ccedil; bir şekilde define izin verilmemişse ve cami yapmak kabirlerin a&ccedil;ılmasına &ouml;zellikle alimlerin kabirlerinin a&ccedil;ılmasına neden olmazsa kabristan camiye d&ouml;n&uuml;şt&uuml;r&uuml;lebilir. Sonu&ccedil;ta orada namaz kılınabilir. Ayrıca hatırlatmak gerekir ki arsa kabristan olarak vakfedilmişse orada sadece cami yapılabilir. Ama &ccedil;eşitli sebeplerden dolayı orada defin m&uuml;mk&uuml;n olmazsa satılmalı, parasıyla kabristan olması i&ccedil;in yeni bir arsa alınarak vakfedilmelidir. Eğer kabristanlar yeterliyse cami, h&uuml;seyniye, k&uuml;t&uuml;phane vb. alanlar i&ccedil;in kullanılabilir.\r\n\r\n	\r\n		&nbsp;',''),(779,'tr853','<p>\r\n	B&uuml;y&uuml;k fakih ve merciler kadın ve erkeğin gus&uuml;l aldırması hakkında ş&ouml;yle fetva vermişlerdir:</p>\r\n\r\n<p>\r\n	Eğer erkek kadına ve kadın erkeğe[1] gus&uuml;l aldırırsa gus&uuml;l ge&ccedil;ersizdir.[2] Ama kadın kocasına ve koca karısına gus&uuml;l aldırabilir.[3] Elbette m&uuml;stehap ihtiyat gereği kadının kocasına ve kocanın karısına gus&uuml;l aldırmaması gerekir.[4] Ama kadın cenazesine gus&uuml;l aldırmak i&ccedil;in başka bir kadın bulunmazsa, onunla bağı bulunan ve kendisinin mahremi olan veya s&uuml;t i&ccedil;me vasıtasıyla ona mahrem olmuş erkekler elbise altından ona gus&uuml;l aldırabilirler. Bu nedenle, normal durumda erkek &ouml;lm&uuml;ş kaynanasına gus&uuml;l aldıramaz; zira bazı mercilerin g&ouml;r&uuml;ş&uuml;ne g&ouml;re meseledeki tek istisna karı ve kocadır.[5]<br />\r\n	-------------<br />\r\n	[1] Beh&ccedil;et: Zorunlu durumlar dışında.</p>\r\n\r\n<p>\r\n	[2] Hoyi ve Zencani: Kadının erkeğe ve erkeğin kadına gus&uuml;l aldırması haramdır.</p>\r\n\r\n<p>\r\n	[3] Tebrizi: Erkeğin kadına ve kadının erkeğe gus&uuml;l aldırması caiz değildir. Zencani ve Safi: Muhayyer durumdaysa gus&uuml;l aldırmamalıdır. Sistani: Erkek namahrem kadına gus&uuml;l aldıramaz ve aynı şekilde kadın namahrem erkeğe gus&uuml;l aldıramaz. Karı ve koca birbirine gus&uuml;l aldırabilir.</p>\r\n\r\n<p>\r\n	[4] Mekarim: Erkek kadına gus&uuml;l aldıramaz ve aynı şekilde kadın erkeğe gus&uuml;l aldıramaz. Elbette karı ve koca birbirine gus&uuml;l aldırabilirler. Elbette m&uuml;stehap ihtiyat gereği bir zorunluluk yoksa bu işi yapmamalıdırlar.</p>\r\n\r\n<p>\r\n	[5] Tevzih&uuml;&rsquo;l-Mesail, (el-Mahşi lil-İmam Humeyni), c. 1, s. 319-320, mesele. 559.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','B&uuml;y&uuml;k fakih ve merciler kadın ve erkeğin gus&uuml;l aldırması hakkında ş&ouml;yle fetva vermişlerdir:\r\n\r\n\r\n	Eğer erkek kadına ve kadın erkeğe[1] gus&uuml;l aldırırsa gus&uuml;l ge&ccedil;ersizdir.[2] Ama kadın kocasına ve koca karısına gus&uuml;l aldırabilir.[3] Elbette m&uuml;stehap ihtiyat gereği kadının kocasına ve kocanın karısına gus&uuml;l aldırmaması gerekir.[4] Ama kadın cenazesine gus&uuml;l aldırmak i&ccedil;in başka bir kadın bulunmazsa, onunla bağı bulunan ve kendisinin mahremi olan veya s&uuml;t i&ccedil;me vasıtasıyla ona mahrem olmuş erkekler elbise altından ona gus&uuml;l aldırabilirler. Bu nedenle, normal durumda erkek &ouml;lm&uuml;ş kaynanasına gus&uuml;l aldıramaz; zira bazı mercilerin g&ouml;r&uuml;ş&uuml;ne g&ouml;re meseledeki tek istisna karı ve kocadır.[5]\r\n	-------------\r\n	[1] Beh&ccedil;et: Zorunlu durumlar dışında.\r\n\r\n\r\n	[2] Hoyi ve Zencani: Kadının erkeğe ve erkeğin kadına gus&uuml;l aldırması haramdır.\r\n\r\n\r\n	[3] Tebrizi: Erkeğin kadına ve kadının erkeğe gus&uuml;l aldırması caiz değildir. Zencani ve Safi: Muhayyer durumdaysa gus&uuml;l aldırmamalıdır. Sistani: Erkek namahrem kadına gus&uuml;l aldıramaz ve aynı şekilde kadın namahrem erkeğe gus&uuml;l aldıramaz. Karı ve koca birbirine gus&uuml;l aldırabilir.\r\n\r\n\r\n	[4] Mekarim: Erkek kadına gus&uuml;l aldıramaz ve aynı şekilde kadın erkeğe gus&uuml;l aldıramaz. Elbette karı ve koca birbirine gus&uuml;l aldırabilirler. Elbette m&uuml;stehap ihtiyat gereği bir zorunluluk yoksa bu işi yapmamalıdırlar.\r\n\r\n\r\n	[5] Tevzih&uuml;&rsquo;l-Mesail, (el-Mahşi lil-İmam Humeyni), c. 1, s. 319-320, mesele. 559.','Bu sorunun ayrıntılı cevabı yoktur.'),(170,'tr177','<p>\r\n	&nbsp;S&ouml;z konusu ettiğiniz sorunun cevabında ş&ouml;yle denilmesi gerekir: Sizin Ali İmran Suresinin 14. Ayetinden yaptığınız &ccedil;ıkarım yanlış bir &ccedil;ıkarım olup ayetin manasına dikkat edilirse, sizin a&ccedil;ıkladığınızın dışında bir şey anlaşılır. Ayette ş&ouml;yle buyrulur: &ldquo;Kadınlar, oğullar, y&uuml;k y&uuml;k altın ve g&uuml;m&uuml;ş, salma atlar, davarlar ve ekinler gibi nefsin şiddetle arzuladığı şeyler insana s&uuml;sl&uuml; g&ouml;sterildi. Bunlar d&uuml;nya hayatının ge&ccedil;imliliğidir Oysa asıl varılacak g&uuml;zel yer ancak Allah&rsquo;ın katındadır.&rdquo;Bu ayet, insanların yaşamında tekvini ve doğal işlerinden birisine işaret eder. Herkesin yaşamında kadınların, evladın ve malların sevgisi vardır. Ayet, maddi şeyleri madde olması hasebiyle k&ouml;t&uuml; olduğunu a&ccedil;ıklamamış bilakis, sadece insanın bir takım d&uuml;nya alakalarını beyan etmiştir. Tefsirlerin esasınca burada kadınların (eşlerin), &ccedil;ocukların, malın ve servetin sevgisini insanın yaratılışında icat eden bizzat Allah&rsquo;ın kendisidir ve insan bu vesile ile tek&acirc;m&uuml;l ve kendisini yetiştirme yolunda karar kılacak ve insaniyet makamının hakikatine erecektir. Sonu&ccedil; itibariyle d&uuml;nyevi nimetlerin sıralanması o kadarda &ouml;nemli değildir ve insana s&ouml;z konusu bu şeylere g&ouml;n&uuml;l bağlamaması; Allah yolunda cihat etmesi hatırlatılmaktadır.</p>\r\n\r\n<p>\r\n	Bu ayette Kur&rsquo;an, kadınları sevmenin yanında (m&uuml;ennes cins), oğulların sevgisini de (m&uuml;zekker cins) a&ccedil;ıklayarak &ccedil;ok ince ve latif bir noktayı hatırlatıyor. Dolayısıyla sizin erkekler (m&uuml;zekker cins) konusunda da eleştirinizin doğru olması gerekir!! Birka&ccedil; ismin art arda sıralanması, bunların bir derecede olduğu &ccedil;ıkarımını zorunlu kılmaz. Bir kimse &ldquo;Ben babam, annem ve &ouml;zel arabayla geziye gittim&rdquo; demesi, babanın veya annenin ve hatta &ouml;zel arabanın aynı derecede olduğu anlamı taşımaz!</p>\r\n\r\n<p>\r\n	Ayetin tefsiri:</p>\r\n\r\n<p>\r\n	Kur&rsquo;an ayetlerini tefsir etmenin y&ouml;ntemlerinden bir tanesi, bir ayetin kapsayıcı tefsirini yapabilmek i&ccedil;in bir &ouml;nceki ve bir sonraki ayetleri g&uuml;zelce m&uuml;talaa etmektir. S&ouml;z konusu yapılan ayette bu ayetlerdendir; &ouml;nceki ayetlerde k&acirc;firlerden veya kendi ger&ccedil;ek yaşamını oğul ve mallara sahip olmakta bilen kimselerden bahsedilmektedir ve bu, onların gurur ve kibirlenmesine sebep olmuştur. Bu kimseler, bu şeylere sahip olmakla ebedi olacaklarını ve Allah&rsquo;a ihtiya&ccedil; duymayacaklarını hissediyorlardı. Bu ayet, ger&ccedil;ekte &ouml;nceki konuyu ki; &ldquo;Ey k&acirc;firler! D&uuml;nyanın ziynetlerinden; kadınlara, oğullara, k&uuml;l&ccedil;e k&uuml;l&ccedil;e altın ve g&uuml;m&uuml;şe ve&hellip; bağlanarak, asıl hedefiniz olan Allah&rsquo;a kulluk etmekten gafil olmayınız&rdquo; buyruğunun tamamlayıcısıdır.</p>\r\n\r\n<p>\r\n	Allame Tabatabai &ldquo;Tefsiru&rsquo;l mizan&rdquo; da ş&ouml;yle buyuruyor: &ldquo;Bu ve bundan sonraki ayet, bundan &ouml;nceki ayetin a&ccedil;ıklaması ve ger&ccedil;eğin dikkatlere sunulması niteliğindedirler.<br />\r\n	&Ccedil;&uuml;nk&uuml; bundan &ouml;nce, ş&ouml;yle bir ayet yer almıştı. &quot;Ş&uuml;phesiz ink&acirc;r edenler, onların<br />\r\n	malları da, &ccedil;ocukları da kendilerini Allah&#39;tan m&uuml;stağni kılmaz.&quot;<br />\r\n	Buradan anlaşılıyor ki, onlar, mal ve evlat sahibi olmakla Allah&#39;tan<br />\r\n	m&uuml;stağni olunacağına, insanın Allah&#39;a ihtiyacının kalmayacağına inanıyorlardı. İşte bu ayet de, b&ouml;yle bir anlayışa sahip olmalarının<br />\r\n	sebebinin bu t&uuml;r tutkulu şehvetler &uuml;zerine yumulmaları, bunları esas ama&ccedil; edinerek ahiretle ilgili meselelere duyarsız kalmaları<br />\r\n	olduğunu vurguluyor. D&uuml;nyanın &ccedil;ekici g&uuml;zelliklerine y&ouml;nelik tutkulu<br />\r\n	bağlılıkları y&uuml;z&uuml;nden olguları birbirine karıştırmışlardır. &Ccedil;&uuml;nk&uuml; bunlar d&uuml;nya hayatının metaıdır. Bunların tek &ouml;zellikleri, Allah katındaki g&uuml;zel akıbete ulaşmaya y&ouml;nelik birer &ouml;n hazırlık olmalarıdır.&rdquo;</p>\r\n\r\n<p>\r\n	Ger&ccedil;ekte &ouml;nceki ayetler ve bu ayet, biz insanlara &ccedil;ok daha geniş bir mesaj vermek istiyor; ey insan! Size sunduğumuz bu nimetlerden uygun yararlanın, Allah&rsquo;ı unutmayın ve gaflete d&uuml;ş&uuml;p yolunuzu şaşırmanıza vesile olacak bu nimetlere bağlanmayın.</p>\r\n\r\n<p>\r\n	İlgili indeksler:</p>\r\n\r\n<p>\r\n	Soru 2554 (Site: tr2713) (Kur&rsquo;an ve erkeklerin kadınlar &uuml;zerindeki idareciliği).</p>\r\n\r\n<p>\r\n	Soru 5455 (Site: tr5673) (Erkeğin kadından &uuml;st&uuml;n olmayışı).</p>\r\n','','&nbsp;S&ouml;z konusu ettiğiniz sorunun cevabında ş&ouml;yle denilmesi gerekir: Sizin Ali İmran Suresinin 14. Ayetinden yaptığınız &ccedil;ıkarım yanlış bir &ccedil;ıkarım olup ayetin manasına dikkat edilirse, sizin a&ccedil;ıkladığınızın dışında bir şey anlaşılır. Ayette ş&ouml;yle buyrulur: &ldquo;Kadınlar, oğullar, y&uuml;k y&uuml;k altın ve g&uuml;m&uuml;ş, salma atlar, davarlar ve ekinler gibi nefsin şiddetle arzuladığı şeyler insana s&uuml;sl&uuml; g&ouml;sterildi. Bunlar d&uuml;nya hayatının ge&ccedil;imliliğidir Oysa asıl varılacak g&uuml;zel yer ancak Allah&rsquo;ın katındadır.&rdquo;Bu ayet, insanların yaşamında tekvini ve doğal işlerinden birisine işaret eder. Herkesin yaşamında kadınların, evladın ve malların sevgisi vardır. Ayet, maddi şeyleri madde olması hasebiyle k&ouml;t&uuml; olduğunu a&ccedil;ıklamamış bilakis, sadece insanın bir takım d&uuml;nya alakalarını beyan etmiştir. Tefsirlerin esasınca burada kadınların (eşlerin), &ccedil;ocukların, malın ve servetin sevgisini insanın yaratılışında icat eden bizzat Allah&rsquo;ın kendisidir ve insan bu vesile ile tek&acirc;m&uuml;l ve kendisini yetiştirme yolunda karar kılacak ve insaniyet makamının hakikatine erecektir. Sonu&ccedil; itibariyle d&uuml;nyevi nimetlerin sıralanması o kadarda &ouml;nemli değildir ve insana s&ouml;z konusu bu şeylere g&ouml;n&uuml;l bağlamaması; Allah yolunda cihat etmesi hatırlatılmaktadır.\r\n\r\n\r\n	Bu ayette Kur&rsquo;an, kadınları sevmenin yanında (m&uuml;ennes cins), oğulların sevgisini de (m&uuml;zekker cins) a&ccedil;ıklayarak &ccedil;ok ince ve latif bir noktayı hatırlatıyor. Dolayısıyla sizin erkekler (m&uuml;zekker cins) konusunda da eleştirinizin doğru olması gerekir!! Birka&ccedil; ismin art arda sıralanması, bunların bir derecede olduğu &ccedil;ıkarımını zorunlu kılmaz. Bir kimse &ldquo;Ben babam, annem ve &ouml;zel arabayla geziye gittim&rdquo; demesi, babanın veya annenin ve hatta &ouml;zel arabanın aynı derecede olduğu anlamı taşımaz!\r\n\r\n\r\n	Ayetin tefsiri:\r\n\r\n\r\n	Kur&rsquo;an ayetlerini tefsir etmenin y&ouml;ntemlerinden bir tanesi, bir ayetin kapsayıcı tefsirini yapabilmek i&ccedil;in bir &ouml;nceki ve bir sonraki ayetleri g&uuml;zelce m&uuml;talaa etmektir. S&ouml;z konusu yapılan ayette bu ayetlerdendir; &ouml;nceki ayetlerde k&acirc;firlerden veya kendi ger&ccedil;ek yaşamını oğul ve mallara sahip olmakta bilen kimselerden bahsedilmektedir ve bu, onların gurur ve kibirlenmesine sebep olmuştur. Bu kimseler, bu şeylere sahip olmakla ebedi olacaklarını ve Allah&rsquo;a ihtiya&ccedil; duymayacaklarını hissediyorlardı. Bu ayet, ger&ccedil;ekte &ouml;nceki konuyu ki; &ldquo;Ey k&acirc;firler! D&uuml;nyanın ziynetlerinden; kadınlara, oğullara, k&uuml;l&ccedil;e k&uuml;l&ccedil;e altın ve g&uuml;m&uuml;şe ve&hellip; bağlanarak, asıl hedefiniz olan Allah&rsquo;a kulluk etmekten gafil olmayınız&rdquo; buyruğunun tamamlayıcısıdır.\r\n\r\n\r\n	Allame Tabatabai &ldquo;Tefsiru&rsquo;l mizan&rdquo; da ş&ouml;yle buyuruyor: &ldquo;Bu ve bundan sonraki ayet, bundan &ouml;nceki ayetin a&ccedil;ıklaması ve ger&ccedil;eğin dikkatlere sunulması niteliğindedirler.\r\n	&Ccedil;&uuml;nk&uuml; bundan &ouml;nce, ş&ouml;yle bir ayet yer almıştı. &quot;Ş&uuml;phesiz ink&acirc;r edenler, onların\r\n	malları da, &ccedil;ocukları da kendilerini Allah&#39;tan m&uuml;stağni kılmaz.&quot;\r\n	Buradan anlaşılıyor ki, onlar, mal ve evlat sahibi olmakla Allah&#39;tan\r\n	m&uuml;stağni olunacağına, insanın Allah&#39;a ihtiyacının kalmayacağına inanıyorlardı. İşte bu ayet de, b&ouml;yle bir anlayışa sahip olmalarının\r\n	sebebinin bu t&uuml;r tutkulu şehvetler &uuml;zerine yumulmaları, bunları esas ama&ccedil; edinerek ahiretle ilgili meselelere duyarsız kalmaları\r\n	olduğunu vurguluyor. D&uuml;nyanın &ccedil;ekici g&uuml;zelliklerine y&ouml;nelik tutkulu\r\n	bağlılıkları y&uuml;z&uuml;nden olguları birbirine karıştırmışlardır. &Ccedil;&uuml;nk&uuml; bunlar d&uuml;nya hayatının metaıdır. Bunların tek &ouml;zellikleri, Allah katındaki g&uuml;zel akıbete ulaşmaya y&ouml;nelik birer &ouml;n hazırlık olmalarıdır.&rdquo;\r\n\r\n\r\n	Ger&ccedil;ekte &ouml;nceki ayetler ve bu ayet, biz insanlara &ccedil;ok daha geniş bir mesaj vermek istiyor; ey insan! Size sunduğumuz bu nimetlerden uygun yararlanın, Allah&rsquo;ı unutmayın ve gaflete d&uuml;ş&uuml;p yolunuzu şaşırmanıza vesile olacak bu nimetlere bağlanmayın.\r\n\r\n\r\n	İlgili indeksler:\r\n\r\n\r\n	Soru 2554 (Site: tr2713) (Kur&rsquo;an ve erkeklerin kadınlar &uuml;zerindeki idareciliği).\r\n\r\n\r\n	Soru 5455 (Site: tr5673) (Erkeğin kadından &uuml;st&uuml;n olmayışı).',''),(171,'tr176','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		&ldquo;Nehc&uuml;&rsquo;l Belağa&rdquo;da erkeğin kıskan&ccedil;lığının, onun imanı ve kadının kıskan&ccedil;lığının ise onun k&uuml;fr&uuml;n&uuml;n alameti olduğu a&ccedil;ıklanmıştır ve dikkat edilmesi gerekir ki diğer rivayetlerin incelenmesiyle, kadının kıskan&ccedil;lığı, kadınların &ccedil;oğunda olduğu gibi, m&uuml;şterek yaşamın devamı i&ccedil;in eşine beslediği sevgi ve alaka anlamında ise ve bu sevgi ve alaka, başka kadınlar tarafından tehdit anlamı taşımıyorsa b&ouml;yle bir sevgiyi k&uuml;fr&uuml;n alameti bilemeyiz. Ne var ki İslam tarafından dikkate alınan şartlarla birlikte kadın, erkeğin birka&ccedil; eşe sahip olmasının caizliğini sorgular ve bu işi adaletsizlik sayarsa; Kur&rsquo;an&rsquo;da apa&ccedil;ık İslam kanunu olduğuna işaret edilmesi hasebiyle bu kanunla muhalefet ederek k&uuml;fre d&uuml;şecektir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bunun yanında erkeklerin yersiz kıskan&ccedil;lıklarının yerildiği rivayetler de vardır. Sonu&ccedil; itibariyle kadın ya da erkek olsun karşılıklı doğru hassasiyetin oluşması &ouml;v&uuml;lmeye değer olacaktır, ama yersiz kıskan&ccedil;lık, her iki taraf i&ccedil;in de doğru değildir.</p>\r\n</div>\r\n','<div class=\"quest-content\" id=\"A4_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		&ldquo;Nehc&uuml;&rsquo;l Belağa&rdquo;da M&uuml;minlerin Emiri&rsquo;ne (a.s) nispetlendirilen s&ouml;zde a&ccedil;ık&ccedil;a kadının eşinin yeniden evlenmesine razı olmadığına işaret edilmiyor bilakis ibarede &ldquo;Kıskan&ccedil;lık kadın tarafından olursa k&uuml;fr&uuml;n alameti; erkek tarafından olursa imanın alametidir&rdquo; buyruluyor.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Şayet ilk bakışta Ali&rsquo;nin (a.s) bu kelimeleri a&ccedil;ıklamasındaki maksadının ne olduğu anlaşılmayabilir, zira b&ouml;yle bir c&uuml;mle, İslam&rsquo;ın ve dini &ouml;nderlerin kadına karşı ayırımcı bakış a&ccedil;ısının g&ouml;stergesi olarak tasavvur edilebilir. Ne var ki biraz dikkat edildiğinde b&ouml;yle bir d&uuml;ş&uuml;nce ortadan kalkacaktır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Arap dilini kullananların s&ouml;zleri incelendiği zaman, onların bir meseleye karşı şiddetli hassasiyet g&ouml;sterip tepki g&ouml;stermek istedikleri zaman &ldquo;kıskan&ccedil; (gayret)&rdquo; kelimesini kullandıklarını g&ouml;r&uuml;r&uuml;z.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Daha dar bir alanda ve aile ortamında &ldquo;kıskan&ccedil;&rdquo; kelimesini, evli &ccedil;iftlerin ikili ilişkilerindeki &ldquo;hassasiyet&rdquo; ve &ldquo;tepki&rdquo; anlamına geldiğini bilmek m&uuml;mk&uuml;nd&uuml;r. Şu halde kadın ve erkek tarafından g&ouml;sterilen tepkinin, İslam tarafından kabul konusu olup olmadığına bakmamız gerekir. Bu doğrultuda İslami ilkeleri dikkate alarak &ldquo;kıskan&ccedil; (ğayret)&rdquo; kelimesinin &ccedil;eşitli konulardaki kullanımını inceleyelim:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		1. Erkeklerin, eşlerinin gayri meşru ilişkileri konusundaki kıskan&ccedil;lığı: Allah-u Te&acirc;l&acirc;, erkekleri aileyi idareci olarak kararlaştırmış ve bu idarecilik i&ccedil;in de delillerini a&ccedil;ıklamıştır. &Ouml;rneğin ailenin mali idaresi erkeğin sorumluluğunda olması hasebiyle, ailenin idareciliği de onun sorumluluğu altında olması gerekir. İmanlı erkek, mali idareciliğinin yanı sıra, aile k&uuml;lt&uuml;r&uuml;nden de gafil olmaması ve imk&acirc;nlar d&acirc;hilinde kendinin ve kendi idaresi altındaki fertlerin yanlışlıklara d&uuml;şmesini &ouml;nlemesi gerekir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		A&ccedil;ıktır ki imanlı kadınlar da kendi şer&rsquo;i sorumlulukları bilip İslam &ouml;l&ccedil;&uuml;lerinin muhalifinde davranmaktan ka&ccedil;ınmaları gerekir. Ama bir ailenin idarecisi şeytanların eşi ve &ccedil;ocuklarını saptırma doğrultusunda gizli ve aşik&acirc;r vesveselerini hissetmesine rağmen tepkide bulunmazsa, İslami a&ccedil;ıdan istenmeyen bir unsur unvanında tanınacak ve yerilme konusu olacaktır. B&ouml;yle bir istenmeyen davranış karşısında erkeğin tepki g&ouml;stermesi doğal olup onun imanının g&ouml;stergesidir ve &ouml;v&uuml;lmesi gerekir ki bu &ldquo;erkeğin gayreti, imanının işaretidir&rdquo; ifadesiyle a&ccedil;ıklanmıştır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		2. Erkeklerin, eşlerinin meşru ilişkilerine karşı kıskan&ccedil;lığı: Erkeklerin, eş ve &ccedil;ocuklarının g&ouml;sterdiği her davranışlarının karşısında k&ouml;t&uuml;mser mi olmaları gerekir ve hatta onların şeriatın karşısında davranmadığı konularda da erkeğin kontrol&uuml; altında olacaklar ve tabiri caizse kıskanacaklar mı?</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Dini &ouml;nderlerin &ouml;ğretileri esasına g&ouml;re erkekler caiz ve helallerin karşısında kıskan&ccedil; olmamaları gerekir ve erkeklerdeki kıskan&ccedil;lığın b&ouml;ylesi yerilmiştir ve uygun bir neticesi de olmayacaktır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Muttakilerin Mevlası Ali (a.s) kendi vasiyetinde &ccedil;ocukları İmam Hasan-ı M&uuml;&ccedil;teba&rsquo;ya (a.s) ş&ouml;yle tavsiye etmektedir: <em>&ldquo;&Ccedil;ok dikkatli ol! Kıskanmaya gerek duyulmayan konularda kıskanmayasın! Kesinlikle b&ouml;yle bir davranış, sağlıklı kimselerin hastalanması ve temiz fertlerin g&uuml;naha bulaşmasıyla sonu&ccedil;lanacaktır!&rdquo;</em></p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İmam Ali (a.s) bu s&ouml;zlerinde psikolojik &ccedil;ok &ouml;nemli bir noktaya işaret etmiş ve kıskan&ccedil;lık bahanesiyle bazı erkeklerin gereksiz hassasiyetlerinin, eşlerini her t&uuml;rl&uuml; toplumsal faaliyetlerden alıkoyacağını belirterek b&ouml;yle bir davranışı yermiştir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		3. Kadınların, eşlerinin gayri meşru ilişkilerini kıskanmaları: Soruda işaret edildiği gibi bazı rivayetlere dayanarak, kıskan&ccedil;lığın erkeklere has olduğu ve kadının, eşinin gayri meşru ilişkisi karşısında hi&ccedil;bir tepki g&ouml;stermemesi ve sadece Allah&rsquo;a havale etmesi gerektiği &ccedil;ıkarımında bulunabilinir mi?</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bu soruya bizim cevabımız şudur: İslami &ouml;ğretiler esasına g&ouml;re kadınlar da toplumda sorumluluk y&uuml;klenebilir ve yapabildikleri oranda &ccedil;arpık ve &ccedil;irkinliklerin &ouml;n&uuml;n&uuml; alabilirler. Nitekim Kur&rsquo;an&rsquo;ı Kerim&rsquo;de ş&ouml;yle buyrulmuştur: &ldquo;<strong>&ldquo;M&uuml;&rsquo;min erkekler ve m&uuml;&rsquo;min kadınlar birbirlerinin dostlarıdır. İyiliği emreden, k&ouml;t&uuml;l&uuml;kten alıkoyarlar.&rdquo;</strong></p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bu esas doğrultusunda kendi eşini gayri meşru ilişkiden alıkoyan M&uuml;sl&uuml;man bir kadın, dini vazifesine amel etmiş ve eğer b&ouml;yle bir durum karşısında &ccedil;ekimser kalmışsa, o da g&uuml;naha bulaşmıştır ve Allah-u Te&acirc;l&acirc;&rsquo;nın karşısında cevap verecektir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		4. Kadınların, eşlerinin meşru ilişkilerini kıskanmaları: Doğal olarak kadınlar eşlerinin karşı cinsle irtibatlarına karşı hassastırlar ve eşleriyle m&uuml;şterek yaşamlarına başka kadının girmesini istemezler.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Diğer taraftan &ccedil;ok azda olsa İslam h&uuml;k&uuml;mlerini bilen her fert, bir takım şartlara haiz olmakla birlikte erkeklerin birka&ccedil; evlilik yapabileceğini bilir ve bu konu Kur&rsquo;an&rsquo;da a&ccedil;ık&ccedil;a dile getirilmiştir.Elbette sayım ger&ccedil;ekleriyle birlikte erkeklerin kadınlara nispi oranı ve İslam&rsquo;ın da erkeklerin tamamına evlilik konusundaki tavsiyesini g&ouml;z &ouml;n&uuml;nde bulundurulursa, erkeklerin y&uuml;zde birinin yeni bir evlilik yapabileceği g&ouml;r&uuml;l&uuml;r. Her hal&uuml;karda biz, İslami a&ccedil;ıdan erkeklerin birka&ccedil; evlilik yapabileceklerinin delilleri &ouml;ğrendiğinizi ve bu alanda sizin i&ccedil;in kapalı bir şeyin kalmadığını d&uuml;ş&uuml;n&uuml;yoruz.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		A&ccedil;ıklananları dikkate alarak kadınların, eşlerinin gayri meşru ilişkilerine karşı kıskan&ccedil;lığını iki guruba ayırabiliriz:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		1-4. İlgi ve alakadan dolayı duyulan kıskan&ccedil;lık: Yani bir kadın, eşinin daimi veya ge&ccedil;ici evlenme kararının olduğunu ve bunun da şeriatın karşısında bir davranış olmadığını bilir, ama sadece eşine alaka duyması sebebiyle, İslam&rsquo;ın h&uuml;km&uuml;ne itiraz etmeksizin gelecekteki ortak yaşamı konusunda endişeye kapılırsa, &ccedil;eşitli &uuml;sluplarla eşini bu kararından alı koymaya &ccedil;alışır. Daha ziyade kadınların kıskan&ccedil;lıklarının bu doğrultuda olduğu dikkat edilmesi gereken bir konudur. Acaba kadınların bu t&uuml;rden olan kıskan&ccedil;lıkları da k&uuml;fr&uuml; i&ccedil;erir mi?</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İshak b. Ammar&rsquo;ın rivayeti bu sorunun cevaplayıcısıdır. Onun rivayet ettiğine g&ouml;re İmam Sadık&rsquo;a (a.s): &ldquo;Kadının birisi kendi eşine karşı kıskan&ccedil;lıkta bulunmuş ve bundan &ouml;t&uuml;r&uuml; ona eziyet etmektedir!&rdquo; şeklinde arz edildiğinde İmam Sadık (a.s) &ndash; soğukkanlılıkla ve s&ouml;z konusu kadını bu doğrultuda su&ccedil;lu bulmaksızın &ndash; ş&ouml;yle buyurmuşlardır: <em>&ldquo;B&ouml;yle bir kıskan&ccedil;lığın delili, o kadının kendi eşine duyduğu ilgi ve alakadandır.&rdquo;</em></p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Dikkat edilmesi gerekir ki Masum İmam (a.s) bu konuda kadınların hassasiyet ve kıskan&ccedil;lıklarını k&uuml;f&uuml;r telakki etmemiş bilakis bu kıskan&ccedil;lığı, kadının eşine duyduğu ilgi ve alaka olarak değerlendirmiştir. O halde bu konuda k&ouml;t&uuml;mser davranmamak ve kadının eşine karşı kıskan&ccedil;lığını, Allah&rsquo;a k&uuml;f&uuml;rle m&uuml;savi bilmemek gerekir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		2-4. İslam h&uuml;km&uuml;n&uuml; kabul etmemeye dayanan kıskan&ccedil;lık: Kur&rsquo;an erkeklerin yeniden evliliklerinin caiz olmasını k&ouml;t&uuml;ye kullanmamalarını ve &ccedil;ok eşli bir hayat d&uuml;zeni kurarak aile k&ouml;kenini sarsmamaları gerektiğini a&ccedil;ık&ccedil;a ortaya koymuştur. Ne var ki bir erkek, birtakım deliller &uuml;zerine daimi ya da ge&ccedil;ici yeni bir evliliğe ihtiya&ccedil; duyar da şartları g&ouml;zeterek b&ouml;yle bir işe kalkışırsa, kadının İslam h&uuml;km&uuml;ne karşı algılanmayacak bir &uuml;slupta davranması gerekir, zira bunun dışında sergilenecek bir davranışın sonu k&uuml;f&uuml;rd&uuml;r ve imanlı kadınlar kesinlikle k&uuml;f&uuml;r i&ccedil;erecek davranışta bulunmazlar.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		&ldquo;Nehc&uuml;&rsquo;l Belağa&rdquo; da ki s&ouml;z konusu &ldquo;Kadının kıskan&ccedil;lığı, onun k&uuml;fr&uuml;n&uuml;n alametidir&rdquo; buyruğu da bu anlamda olup bu hadiste kadınların yersiz kıskan&ccedil;lıkları k&uuml;f&uuml;r ve nank&ouml;rl&uuml;k olarak değerlendirilir. A&ccedil;ıklandığı &uuml;zere erkeklerin yersiz kıskan&ccedil;lıkları da kendi yerinde yerilme konusu yapılmıştır. Bu esas &uuml;zere ve bu rivayetin, diğer ayet ve rivayetlerle uygunluğunun incelenmesini de g&ouml;z &ouml;n&uuml;nde bulundurarak ş&ouml;yle bir sonu&ccedil; alınabilir:&nbsp; İmam Ali (a.s) kadınların ne doğru ve yerinde kıskan&ccedil;lığını eleştiri konusu yapmış ve ne de erkeklerin yersiz kıskan&ccedil;lıklarını onaylamıştır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Sonu&ccedil; olarak s&ouml;ylenmesi gerekir ki İslam&rsquo;ın işaret ettiği her k&uuml;f&uuml;r, ıstılahı anlamdaki k&uuml;f&uuml;r olmayıp necis olmayı da gerektirmez aksine, dini metinlerde bazı nank&ouml;rl&uuml;kler de &ldquo;k&uuml;f&uuml;r&rdquo; unvanında hatırlatılmıştır.</p>\r\n</div>\r\n','&ldquo;Nehc&uuml;&rsquo;l Belağa&rdquo;da erkeğin kıskan&ccedil;lığının, onun imanı ve kadının kıskan&ccedil;lığının ise onun k&uuml;fr&uuml;n&uuml;n alameti olduğu a&ccedil;ıklanmıştır ve dikkat edilmesi gerekir ki diğer rivayetlerin incelenmesiyle, kadının kıskan&ccedil;lığı, kadınların &ccedil;oğunda olduğu gibi, m&uuml;şterek yaşamın devamı i&ccedil;in eşine beslediği sevgi ve alaka anlamında ise ve bu sevgi ve alaka, başka kadınlar tarafından tehdit anlamı taşımıyorsa b&ouml;yle bir sevgiyi k&uuml;fr&uuml;n alameti bilemeyiz. Ne var ki İslam tarafından dikkate alınan şartlarla birlikte kadın, erkeğin birka&ccedil; eşe sahip olmasının caizliğini sorgular ve bu işi adaletsizlik sayarsa; Kur&rsquo;an&rsquo;da apa&ccedil;ık İslam kanunu olduğuna işaret edilmesi hasebiyle bu kanunla muhalefet ederek k&uuml;fre d&uuml;şecektir.\r\n\r\n	\r\n		Bunun yanında erkeklerin yersiz kıskan&ccedil;lıklarının yerildiği rivayetler de vardır. Sonu&ccedil; itibariyle kadın ya da erkek olsun karşılıklı doğru hassasiyetin oluşması &ouml;v&uuml;lmeye değer olacaktır, ama yersiz kıskan&ccedil;lık, her iki taraf i&ccedil;in de doğru değildir.','&ldquo;Nehc&uuml;&rsquo;l Belağa&rdquo;da M&uuml;minlerin Emiri&rsquo;ne (a.s) nispetlendirilen s&ouml;zde a&ccedil;ık&ccedil;a kadının eşinin yeniden evlenmesine razı olmadığına işaret edilmiyor bilakis ibarede &ldquo;Kıskan&ccedil;lık kadın tarafından olursa k&uuml;fr&uuml;n alameti; erkek tarafından olursa imanın alametidir&rdquo; buyruluyor.\r\n\r\n	\r\n		Şayet ilk bakışta Ali&rsquo;nin (a.s) bu kelimeleri a&ccedil;ıklamasındaki maksadının ne olduğu anlaşılmayabilir, zira b&ouml;yle bir c&uuml;mle, İslam&rsquo;ın ve dini &ouml;nderlerin kadına karşı ayırımcı bakış a&ccedil;ısının g&ouml;stergesi olarak tasavvur edilebilir. Ne var ki biraz dikkat edildiğinde b&ouml;yle bir d&uuml;ş&uuml;nce ortadan kalkacaktır.\r\n\r\n	\r\n		Arap dilini kullananların s&ouml;zleri incelendiği zaman, onların bir meseleye karşı şiddetli hassasiyet g&ouml;sterip tepki g&ouml;stermek istedikleri zaman &ldquo;kıskan&ccedil; (gayret)&rdquo; kelimesini kullandıklarını g&ouml;r&uuml;r&uuml;z.\r\n\r\n	\r\n		Daha dar bir alanda ve aile ortamında &ldquo;kıskan&ccedil;&rdquo; kelimesini, evli &ccedil;iftlerin ikili ilişkilerindeki &ldquo;hassasiyet&rdquo; ve &ldquo;tepki&rdquo; anlamına geldiğini bilmek m&uuml;mk&uuml;nd&uuml;r. Şu halde kadın ve erkek tarafından g&ouml;sterilen tepkinin, İslam tarafından kabul konusu olup olmadığına bakmamız gerekir. Bu doğrultuda İslami ilkeleri dikkate alarak &ldquo;kıskan&ccedil; (ğayret)&rdquo; kelimesinin &ccedil;eşitli konulardaki kullanımını inceleyelim:\r\n\r\n	\r\n		1. Erkeklerin, eşlerinin gayri meşru ilişkileri konusundaki kıskan&ccedil;lığı: Allah-u Te&acirc;l&acirc;, erkekleri aileyi idareci olarak kararlaştırmış ve bu idarecilik i&ccedil;in de delillerini a&ccedil;ıklamıştır. &Ouml;rneğin ailenin mali idaresi erkeğin sorumluluğunda olması hasebiyle, ailenin idareciliği de onun sorumluluğu altında olması gerekir. İmanlı erkek, mali idareciliğinin yanı sıra, aile k&uuml;lt&uuml;r&uuml;nden de gafil olmaması ve imk&acirc;nlar d&acirc;hilinde kendinin ve kendi idaresi altındaki fertlerin yanlışlıklara d&uuml;şmesini &ouml;nlemesi gerekir.\r\n\r\n	\r\n		A&ccedil;ıktır ki imanlı kadınlar da kendi şer&rsquo;i sorumlulukları bilip İslam &ouml;l&ccedil;&uuml;lerinin muhalifinde davranmaktan ka&ccedil;ınmaları gerekir. Ama bir ailenin idarecisi şeytanların eşi ve &ccedil;ocuklarını saptırma doğrultusunda gizli ve aşik&acirc;r vesveselerini hissetmesine rağmen tepkide bulunmazsa, İslami a&ccedil;ıdan istenmeyen bir unsur unvanında tanınacak ve yerilme konusu olacaktır. B&ouml;yle bir istenmeyen davranış karşısında erkeğin tepki g&ouml;stermesi doğal olup onun imanının g&ouml;stergesidir ve &ouml;v&uuml;lmesi gerekir ki bu &ldquo;erkeğin gayreti, imanının işaretidir&rdquo; ifadesiyle a&ccedil;ıklanmıştır.\r\n\r\n	\r\n		2. Erkeklerin, eşlerinin meşru ilişkilerine karşı kıskan&ccedil;lığı: Erkeklerin, eş ve &ccedil;ocuklarının g&ouml;sterdiği her davranışlarının karşısında k&ouml;t&uuml;mser mi olmaları gerekir ve hatta onların şeriatın karşısında davranmadığı konularda da erkeğin kontrol&uuml; altında olacaklar ve tabiri caizse kıskanacaklar mı?\r\n\r\n	\r\n		Dini &ouml;nderlerin &ouml;ğretileri esasına g&ouml;re erkekler caiz ve helallerin karşısında kıskan&ccedil; olmamaları gerekir ve erkeklerdeki kıskan&ccedil;lığın b&ouml;ylesi yerilmiştir ve uygun bir neticesi de olmayacaktır.\r\n\r\n	\r\n		Muttakilerin Mevlası Ali (a.s) kendi vasiyetinde &ccedil;ocukları İmam Hasan-ı M&uuml;&ccedil;teba&rsquo;ya (a.s) ş&ouml;yle tavsiye etmektedir: &ldquo;&Ccedil;ok dikkatli ol! Kıskanmaya gerek duyulmayan konularda kıskanmayasın! Kesinlikle b&ouml;yle bir davranış, sağlıklı kimselerin hastalanması ve temiz fertlerin g&uuml;naha bulaşmasıyla sonu&ccedil;lanacaktır!&rdquo;\r\n\r\n	\r\n		İmam Ali (a.s) bu s&ouml;zlerinde psikolojik &ccedil;ok &ouml;nemli bir noktaya işaret etmiş ve kıskan&ccedil;lık bahanesiyle bazı erkeklerin gereksiz hassasiyetlerinin, eşlerini her t&uuml;rl&uuml; toplumsal faaliyetlerden alıkoyacağını belirterek b&ouml;yle bir davranışı yermiştir.\r\n\r\n	\r\n		3. Kadınların, eşlerinin gayri meşru ilişkilerini kıskanmaları: Soruda işaret edildiği gibi bazı rivayetlere dayanarak, kıskan&ccedil;lığın erkeklere has olduğu ve kadının, eşinin gayri meşru ilişkisi karşısında hi&ccedil;bir tepki g&ouml;stermemesi ve sadece Allah&rsquo;a havale etmesi gerektiği &ccedil;ıkarımında bulunabilinir mi?\r\n\r\n	\r\n		Bu soruya bizim cevabımız şudur: İslami &ouml;ğretiler esasına g&ouml;re kadınlar da toplumda sorumluluk y&uuml;klenebilir ve yapabildikleri oranda &ccedil;arpık ve &ccedil;irkinliklerin &ouml;n&uuml;n&uuml; alabilirler. Nitekim Kur&rsquo;an&rsquo;ı Kerim&rsquo;de ş&ouml;yle buyrulmuştur: &ldquo;&ldquo;M&uuml;&rsquo;min erkekler ve m&uuml;&rsquo;min kadınlar birbirlerinin dostlarıdır. İyiliği emreden, k&ouml;t&uuml;l&uuml;kten alıkoyarlar.&rdquo;\r\n\r\n	\r\n		Bu esas doğrultusunda kendi eşini gayri meşru ilişkiden alıkoyan M&uuml;sl&uuml;man bir kadın, dini vazifesine amel etmiş ve eğer b&ouml;yle bir durum karşısında &ccedil;ekimser kalmışsa, o da g&uuml;naha bulaşmıştır ve Allah-u Te&acirc;l&acirc;&rsquo;nın karşısında cevap verecektir.\r\n\r\n	\r\n		4. Kadınların, eşlerinin meşru ilişkilerini kıskanmaları: Doğal olarak kadınlar eşlerinin karşı cinsle irtibatlarına karşı hassastırlar ve eşleriyle m&uuml;şterek yaşamlarına başka kadının girmesini istemezler.\r\n\r\n	\r\n		Diğer taraftan &ccedil;ok azda olsa İslam h&uuml;k&uuml;mlerini bilen her fert, bir takım şartlara haiz olmakla birlikte erkeklerin birka&ccedil; evlilik yapabileceğini bilir ve bu konu Kur&rsquo;an&rsquo;da a&ccedil;ık&ccedil;a dile getirilmiştir.Elbette sayım ger&ccedil;ekleriyle birlikte erkeklerin kadınlara nispi oranı ve İslam&rsquo;ın da erkeklerin tamamına evlilik konusundaki tavsiyesini g&ouml;z &ouml;n&uuml;nde bulundurulursa, erkeklerin y&uuml;zde birinin yeni bir evlilik yapabileceği g&ouml;r&uuml;l&uuml;r. Her hal&uuml;karda biz, İslami a&ccedil;ıdan erkeklerin birka&ccedil; evlilik yapabileceklerinin delilleri &ouml;ğrendiğinizi ve bu alanda sizin i&ccedil;in kapalı bir şeyin kalmadığını d&uuml;ş&uuml;n&uuml;yoruz.\r\n\r\n	\r\n		A&ccedil;ıklananları dikkate alarak kadınların, eşlerinin gayri meşru ilişkilerine karşı kıskan&ccedil;lığını iki guruba ayırabiliriz:\r\n\r\n	\r\n		1-4. İlgi ve alakadan dolayı duyulan kıskan&ccedil;lık: Yani bir kadın, eşinin daimi veya ge&ccedil;ici evlenme kararının olduğunu ve bunun da şeriatın karşısında bir davranış olmadığını bilir, ama sadece eşine alaka duyması sebebiyle, İslam&rsquo;ın h&uuml;km&uuml;ne itiraz etmeksizin gelecekteki ortak yaşamı konusunda endişeye kapılırsa, &ccedil;eşitli &uuml;sluplarla eşini bu kararından alı koymaya &ccedil;alışır. Daha ziyade kadınların kıskan&ccedil;lıklarının bu doğrultuda olduğu dikkat edilmesi gereken bir konudur. Acaba kadınların bu t&uuml;rden olan kıskan&ccedil;lıkları da k&uuml;fr&uuml; i&ccedil;erir mi?\r\n\r\n	\r\n		İshak b. Ammar&rsquo;ın rivayeti bu sorunun cevaplayıcısıdır. Onun rivayet ettiğine g&ouml;re İmam Sadık&rsquo;a (a.s): &ldquo;Kadının birisi kendi eşine karşı kıskan&ccedil;lıkta bulunmuş ve bundan &ouml;t&uuml;r&uuml; ona eziyet etmektedir!&rdquo; şeklinde arz edildiğinde İmam Sadık (a.s) &ndash; soğukkanlılıkla ve s&ouml;z konusu kadını bu doğrultuda su&ccedil;lu bulmaksızın &ndash; ş&ouml;yle buyurmuşlardır: &ldquo;B&ouml;yle bir kıskan&ccedil;lığın delili, o kadının kendi eşine duyduğu ilgi ve alakadandır.&rdquo;\r\n\r\n	\r\n		Dikkat edilmesi gerekir ki Masum İmam (a.s) bu konuda kadınların hassasiyet ve kıskan&ccedil;lıklarını k&uuml;f&uuml;r telakki etmemiş bilakis bu kıskan&ccedil;lığı, kadının eşine duyduğu ilgi ve alaka olarak değerlendirmiştir. O halde bu konuda k&ouml;t&uuml;mser davranmamak ve kadının eşine karşı kıskan&ccedil;lığını, Allah&rsquo;a k&uuml;f&uuml;rle m&uuml;savi bilmemek gerekir.\r\n\r\n	\r\n		2-4. İslam h&uuml;km&uuml;n&uuml; kabul etmemeye dayanan kıskan&ccedil;lık: Kur&rsquo;an erkeklerin yeniden evliliklerinin caiz olmasını k&ouml;t&uuml;ye kullanmamalarını ve &ccedil;ok eşli bir hayat d&uuml;zeni kurarak aile k&ouml;kenini sarsmamaları gerektiğini a&ccedil;ık&ccedil;a ortaya koymuştur. Ne var ki bir erkek, birtakım deliller &uuml;zerine daimi ya da ge&ccedil;ici yeni bir evliliğe ihtiya&ccedil; duyar da şartları g&ouml;zeterek b&ouml;yle bir işe kalkışırsa, kadının İslam h&uuml;km&uuml;ne karşı algılanmayacak bir &uuml;slupta davranması gerekir, zira bunun dışında sergilenecek bir davranışın sonu k&uuml;f&uuml;rd&uuml;r ve imanlı kadınlar kesinlikle k&uuml;f&uuml;r i&ccedil;erecek davranışta bulunmazlar.\r\n\r\n	\r\n		&ldquo;Nehc&uuml;&rsquo;l Belağa&rdquo; da ki s&ouml;z konusu &ldquo;Kadının kıskan&ccedil;lığı, onun k&uuml;fr&uuml;n&uuml;n alametidir&rdquo; buyruğu da bu anlamda olup bu hadiste kadınların yersiz kıskan&ccedil;lıkları k&uuml;f&uuml;r ve nank&ouml;rl&uuml;k olarak değerlendirilir. A&ccedil;ıklandığı &uuml;zere erkeklerin yersiz kıskan&ccedil;lıkları da kendi yerinde yerilme konusu yapılmıştır. Bu esas &uuml;zere ve bu rivayetin, diğer ayet ve rivayetlerle uygunluğunun incelenmesini de g&ouml;z &ouml;n&uuml;nde bulundurarak ş&ouml;yle bir sonu&ccedil; alınabilir:&nbsp; İmam Ali (a.s) kadınların ne doğru ve yerinde kıskan&ccedil;lığını eleştiri konusu yapmış ve ne de erkeklerin yersiz kıskan&ccedil;lıklarını onaylamıştır.\r\n\r\n	\r\n		Sonu&ccedil; olarak s&ouml;ylenmesi gerekir ki İslam&rsquo;ın işaret ettiği her k&uuml;f&uuml;r, ıstılahı anlamdaki k&uuml;f&uuml;r olmayıp necis olmayı da gerektirmez aksine, dini metinlerde bazı nank&ouml;rl&uuml;kler de &ldquo;k&uuml;f&uuml;r&rdquo; unvanında hatırlatılmıştır.'),(172,'tr175','<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Peygamber Ekrem (s.a.a) ve onun pak Ehlibeyti&rsquo;nin (a.s) rivayetlerinde cinsel birleşmeyle alakalı kadın ve erkeğin bir birlerini g&ouml;zetmeleri gerektiği konusu belirtilmiştir. Cinsel birleşmede olduğu gibi karşılıklı bu g&ouml;zetme &ccedil;ok y&ouml;nl&uuml;d&uuml;r. Bu rivayetlerde erkeğe ş&ouml;yle buyrulur:&nbsp; Erkeğin dinginlikle, oynaşarak ve yavaş yavaş cinsel birleşme amelini yerine getirmesi m&uuml;stehaptır.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	&Ccedil;ok &ouml;nemli olan kadının sorumluluğundaki cinsel birleşmeye gelince, bu meseleyi bazı rivayetlerle a&ccedil;ıklayalım.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	İmam Sadık (a.s) ş&ouml;yle buyurur<em>: &ldquo;Bir kadın Peygamber Ekrem&rsquo;in (s.a.a) yanına gelerek &ldquo;Erkeğin kadın &uuml;zerindeki hakkı nedir? diye arz etti. Efendimiz ş&ouml;yle buyurdu: Cinsel isteğini yerine getirmelidir hatta kadın deve &uuml;zerinde olsa da.&rdquo;</em></p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	İmam Bakır&rsquo;da (a.s) Peygamber Ekrem&rsquo;in (s.a.a) ş&ouml;yle buyurduğunu nakleder: <em>&ldquo;Erkeklerinizi cinsel birleşmeden men etmek i&ccedil;in namazlarınızı uzatmayınız.&rdquo;</em></p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Başka bir rivayette İmam Sadık (a.s) kadınların bu ameline ve b&ouml;yle yapılması durumunda onların akıbetlerine işaret ederek ş&ouml;yle buyurur<em>: &ldquo;Eşini yatakta oyalayıp o uyuyana kadar birleşmeye razı olmayan kadın i&ccedil;in melekler, erkek uyanana kadar lanet ederler.&rdquo;</em></p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Toplumun şehvet taşkınlığı eseriyle bozulup fesadın eşiğine s&uuml;r&uuml;klenmemesi ve şehvet d&uuml;rt&uuml;lerinin şahsi ve salim alanda aile i&ccedil;inde doyurulması i&ccedil;in İslam dini kadına bunca tekitte bulunmuştur.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Kati surette kadının bu işten ka&ccedil;ınacağı kani edecek delili olmazsa, bir yere kadar erkeğin g&uuml;nahına ortaktır ve su&ccedil;ludur, ama genel anlamda bu sorunun halledilmesi i&ccedil;in bazı &ouml;nerileri sunacağız:</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	A. Erkeğin yukarıda &ouml;rnek unvanında a&ccedil;ıklanan İslam&rsquo;ın bazı emirlerini eşine sunmalıdır.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	B. Erkek sorunun k&ouml;kenini bulma doğrultusunda adım atmalıdır, zira erkek sorunu eşine a&ccedil;ıklayarak onu, cinsel birleşmeye yaklaşmamanın hayatın ortak noktaları i&ccedil;in tehlikeli olduğuna kani edebilir. Bu tutum karşısında ihtimalen kadında bu işten ka&ccedil;ınma sebebini s&ouml;yleyebilir.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	C. Bazen kadının ka&ccedil;ınması, onun bir &ouml;nceki cinsel ilişkide doyuma ulaşmamasıdır. Rivayetlerden anlaşıldığı kadarıyla kadının doyurulmaması, onun ruhiyesi &uuml;zerinde istenmeyen etkiler bırakır.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	D. Erkeğin, M&uuml;sl&uuml;man kadının birliktelikten ka&ccedil;ınması, kani edici ve Allah&rsquo;ın kabul ettiği delil olmaksızın g&uuml;nah işlemeyeceğini dikkate alması gerekir. Erkek ve kadının tevekk&uuml;l ve tevess&uuml;lle birlikte, akıl ve mantığa dayanarak sorunun halledilmesi yolunda adım atmaları gerekir.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	&nbsp;</p>\r\n','','Peygamber Ekrem (s.a.a) ve onun pak Ehlibeyti&rsquo;nin (a.s) rivayetlerinde cinsel birleşmeyle alakalı kadın ve erkeğin bir birlerini g&ouml;zetmeleri gerektiği konusu belirtilmiştir. Cinsel birleşmede olduğu gibi karşılıklı bu g&ouml;zetme &ccedil;ok y&ouml;nl&uuml;d&uuml;r. Bu rivayetlerde erkeğe ş&ouml;yle buyrulur:&nbsp; Erkeğin dinginlikle, oynaşarak ve yavaş yavaş cinsel birleşme amelini yerine getirmesi m&uuml;stehaptır.\r\n\r\n\r\n	&Ccedil;ok &ouml;nemli olan kadının sorumluluğundaki cinsel birleşmeye gelince, bu meseleyi bazı rivayetlerle a&ccedil;ıklayalım.\r\n\r\n\r\n	İmam Sadık (a.s) ş&ouml;yle buyurur: &ldquo;Bir kadın Peygamber Ekrem&rsquo;in (s.a.a) yanına gelerek &ldquo;Erkeğin kadın &uuml;zerindeki hakkı nedir? diye arz etti. Efendimiz ş&ouml;yle buyurdu: Cinsel isteğini yerine getirmelidir hatta kadın deve &uuml;zerinde olsa da.&rdquo;\r\n\r\n\r\n	İmam Bakır&rsquo;da (a.s) Peygamber Ekrem&rsquo;in (s.a.a) ş&ouml;yle buyurduğunu nakleder: &ldquo;Erkeklerinizi cinsel birleşmeden men etmek i&ccedil;in namazlarınızı uzatmayınız.&rdquo;\r\n\r\n\r\n	Başka bir rivayette İmam Sadık (a.s) kadınların bu ameline ve b&ouml;yle yapılması durumunda onların akıbetlerine işaret ederek ş&ouml;yle buyurur: &ldquo;Eşini yatakta oyalayıp o uyuyana kadar birleşmeye razı olmayan kadın i&ccedil;in melekler, erkek uyanana kadar lanet ederler.&rdquo;\r\n\r\n\r\n	Toplumun şehvet taşkınlığı eseriyle bozulup fesadın eşiğine s&uuml;r&uuml;klenmemesi ve şehvet d&uuml;rt&uuml;lerinin şahsi ve salim alanda aile i&ccedil;inde doyurulması i&ccedil;in İslam dini kadına bunca tekitte bulunmuştur.\r\n\r\n\r\n	Kati surette kadının bu işten ka&ccedil;ınacağı kani edecek delili olmazsa, bir yere kadar erkeğin g&uuml;nahına ortaktır ve su&ccedil;ludur, ama genel anlamda bu sorunun halledilmesi i&ccedil;in bazı &ouml;nerileri sunacağız:\r\n\r\n\r\n	A. Erkeğin yukarıda &ouml;rnek unvanında a&ccedil;ıklanan İslam&rsquo;ın bazı emirlerini eşine sunmalıdır.\r\n\r\n\r\n	B. Erkek sorunun k&ouml;kenini bulma doğrultusunda adım atmalıdır, zira erkek sorunu eşine a&ccedil;ıklayarak onu, cinsel birleşmeye yaklaşmamanın hayatın ortak noktaları i&ccedil;in tehlikeli olduğuna kani edebilir. Bu tutum karşısında ihtimalen kadında bu işten ka&ccedil;ınma sebebini s&ouml;yleyebilir.\r\n\r\n\r\n	C. Bazen kadının ka&ccedil;ınması, onun bir &ouml;nceki cinsel ilişkide doyuma ulaşmamasıdır. Rivayetlerden anlaşıldığı kadarıyla kadının doyurulmaması, onun ruhiyesi &uuml;zerinde istenmeyen etkiler bırakır.\r\n\r\n\r\n	D. Erkeğin, M&uuml;sl&uuml;man kadının birliktelikten ka&ccedil;ınması, kani edici ve Allah&rsquo;ın kabul ettiği delil olmaksızın g&uuml;nah işlemeyeceğini dikkate alması gerekir. Erkek ve kadının tevekk&uuml;l ve tevess&uuml;lle birlikte, akıl ve mantığa dayanarak sorunun halledilmesi yolunda adım atmaları gerekir.\r\n\r\n\r\n	&nbsp;',''),(173,'tr174','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bedir savaşı M&uuml;sl&uuml;manların İslam tarihinde tecr&uuml;be ettikleri ilk savaştır. İslam dini yeni ve olağan &uuml;st&uuml; hassasiyete sahipti. Bunun karşısında İslam&rsquo;ı yok etmek dışında hi&ccedil;bir şeye rıza g&ouml;stermeyen put perest ve m&uuml;şrik bir toplum yer almıştı. Bunları dikkate aldığımızda M&uuml;sl&uuml;manların dolaysız bir şekilde Allah ve melekleri tarafından yardım edilmesi zorunlu bir durum olduğu ortaya &ccedil;ıkmaktadır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Biz şu inan&ccedil;tayız ki Uhud savaşında da M&uuml;ls&uuml;manlar gaybi yardımlardan mahrum bırakılmamıştı. Allah u Teala M&uuml;sl&uuml;manların d&uuml;şmanlarının kalbine korku ve vahşet icat etti. İşte bu korku ve dehşet onların ka&ccedil;malarını sağladı. Rivayetler esasınca melekler İmam H&uuml;seyin&rsquo;in (a.s.) yardımına gelmişti. Ama o kabul etmedi.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Ayeti kerimenin a&ccedil;ık bir şekilde dile getirdiğine g&ouml;re yardım i&ccedil;in gelen melekler sadece M&uuml;sl&uuml;manları teşvik etmek ve onlara m&uuml;jde vermek ve hayallerini rahatlatmak i&ccedil;indi. Ellerine kılı&ccedil; alıp onlarla birlikte d&uuml;şmana karşı savaşmak değildir. Yani İsrail oğulları gibi bir k&ouml;şede oturarak Allah&rsquo;ı savaşmakla g&ouml;revlendirmek doğru değildir. Onların yaptığının aynısını bizimde yapmamız kesinlikle doğru olmaz. Onlar k&ouml;şelerine &ccedil;ekinip ş&ouml;yle dediler: Ey Musa onlar (d&uuml;şmanlarının) orada bulundukları s&uuml;rece biz oraya girmeyeceğiz. &Ouml;yle ise biz burada oturacağız sen Rabbinle git onlarla savaş. Bu anlayış doğru bir anlayış değildir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Şu halde sizden soracağımız soru şudur: Hz. İbrahim&rsquo;i Nemrut&rsquo;un ve Musa&rsquo;yı da Firavun&rsquo;un pen&ccedil;esinden kurtaran Allah Hz. Zekeriya ve Hz. Yahya&rsquo;yı zalim olan Horudis&rsquo;in ve diğer peygamberleri de İsrail oğulları ve diğer zalimlerden kurtaramaz mıydı? O zaman neden onları kurtarmadı?</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Bu soruyu cevaplandırmak i&ccedil;in bazı noktaları hatırlatmak zaruridir:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; İ&ccedil;inde yaşadığımız d&uuml;nyaya bazı kurallar ve usuller hakimdir. Bu kural ve kanunlar bu d&uuml;nyayı bir d&uuml;z&uuml;n haline ve bir hedefe sahip hale getirmiş.</p>\r\n\r\n<p>\r\n	D&uuml;nyayı sarmış olan kanun ve kurallar gereğince Allah u Teala her kesi &ccedil;alıştığı ve g&ouml;stermiş olduğu &ccedil;abaya uygun bir neticeye kavuşturur. Bu durumda ister iyi ve doğru bir insan olsun ister k&ouml;t&uuml; ve yanlış bir insan olsun. Yapmış olduğu iş de ister iyi bir iş olsun ister k&ouml;t&uuml; bir iş olsun.[1] Bu esasa g&ouml;re şunu g&ouml;r&uuml;yoruz ki Hz. Zekeriya Hz. Yahya ve peygamberden nakledilen bir rivayete g&ouml;re kırk &uuml;&ccedil; peygamber ve onlarla birlikte emri bil maruf ve nahyi anil m&uuml;nker yapan Allahın kullarından y&uuml;z on iki kişi bir g&uuml;nde İsrail oğulları tarafından &ouml;ld&uuml;r&uuml;lm&uuml;şt&uuml;r. Allah u Teala Bakara suresinde ş&ouml;yle buyuruyor: &ldquo;Size herhangi bir peygamber, hoşunuza gitmeyen bir şey getirdik&ccedil;e, kibirlenip (onların) bir kısmını yalanlayıp bir kısmını da &ouml;ld&uuml;rmediniz mi&rdquo;?[2]</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Bazı hikmet ve maslahatlar gereğince bazen Allah illetleri esersiz eder veya malul&uuml; bilinen illete dayandırmaksızın meydana getirir. İşte bu doğrultuda zati itibariyle yakıcı olan ateş İbrahim (a.s.) hakkında soğuyor, İsa (a.s.) da babasız doğuyor. Ger&ccedil;i bu olaylar varlık alemine hakim olan kanun ve kuralar dışında ger&ccedil;ekleşmiş değildir. Belki aynı kurallar doğrultusunda ger&ccedil;ekleşmiş olaylardır. Ama doğal ve tabii kural ve kanundan istisna edilmiş olağan &uuml;st&uuml; v e mucize şeklinde ger&ccedil;ekleşen bazı olaylar şeklinde tahakkuk bulmuştur. Bu esasa g&ouml;redir ki İsrail oğulları Hz. İsa&rsquo;yı &ouml;ld&uuml;rme kararını aldıkları vakit Allah u Teala d&uuml;şmanlarından birisini onun şekline gerdirdi ki Hz. İsa&rsquo;nın yerine onu &ouml;ld&uuml;rs&uuml;nler ve Hz İsa&rsquo;yı da g&ouml;ğe kaldırdı.[3]<br />\r\n	&nbsp;&nbsp;&nbsp; Allah u Teala kuranı kerimde ş&ouml;yle buyuruyor: &ldquo;Eğer siz Allah&rsquo;a yardım ederseniz (emrini tutar, dinini uygularsanız), O da size yardım eder ve ayaklarınızı sağlam bastırır&rdquo;.[4] Bu ayeti kerime m&uuml;minleri cihada teşvik ediyor ki eğer onlar Allaha yardım ederlerse o da onlara yardım edeceğine dair s&ouml;z veriyor. &ldquo;Allah&rsquo;a yardım etmekten&rdquo; maksat sadece Allah yolunda cihat etmek ve sadece Allah dinini teyit ve kelimetullahı y&uuml;celtmek i&ccedil;in cihat etmektir. Toprakları kazanmak veya ganimet ele ge&ccedil;irmek i&ccedil;in cihat etmek değildir. Kendi sanatkar olduğunu veya cesur olduğunu ilan etmek i&ccedil;in de değil. &ldquo;Allah da size yardım eder&rdquo;den maksatta d&uuml;şmanlara karşı galip gelmek i&ccedil;in gerekli nedenleri sizler i&ccedil;in oluşturmaktır. &Ouml;rneğin d&uuml;şmanlarınızın sizden korkmalarını sağlamak i&ccedil;in kalplerine korku sokar. İşlerin sizin lehine ve d&uuml;şmanlarınızın aleyhine gelişmesini sağlar. Kalplerinizi sağlamlaştırır ve cesur kılar.[5] &nbsp;<br />\r\n	&nbsp;&nbsp;&nbsp; Allah u Teala ş&ouml;yle buyuruyor: &ldquo;Allah, bunu size sırf bir m&uuml;jde olsun ve kalpleriniz bununla yatışsın diye yaptı. Yardım ve zafer ancak mutlak g&uuml;&ccedil; sahibi, h&uuml;k&uuml;m ve hikmet sahibi Allah katındadır&rdquo;.[6] A&ccedil;ıklanan noktalara dikkatle halli (tahlili) ve nakdi (eleştirel) olmak &uuml;zere cevabı iki b&ouml;l&uuml;mde vereceğiz:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Bedir savaşı M&uuml;sl&uuml;manların İslam tarihinde tecr&uuml;be ettikleri ilk savaştır. İslam dini yeni ve olağan &uuml;st&uuml; hassasiyete sahiptir. Bunun karşısında İslam&rsquo;ı yok etmek dışında hi&ccedil;bir şeye rıza g&ouml;stermeyen put perest ve m&uuml;şrik bir toplum yer almıştı. Bu nedenle M&uuml;sl&uuml;manların dolaysız bir şekilde Allah ve melekleri tarafından yardım edilmesi zorunlu olduğu a&ccedil;ıktır. Biliyoruz ki, Uhut savaşında peygamber&rsquo;in (s.a.) ashabından dikkate alınacak kadar bir sayı komutanın d&uuml;sturuna muhalefet ederek ok&ccedil;ular dağını (cebelul ayneyn) terk ederek aşağıya indiler. Onların bu işi d&uuml;şmanlarının yeniden İslam ordusuna saldırmasına ve nihayet zahiri olarak M&uuml;sl&uuml;manların yenilmesine ve d&uuml;şmanların galip gelmesine neden oldu. Şimdi bizim soracağımız soru şudur: Acaba Uhut savaşında Allah u Teala M&uuml;sl&uuml;manların yardımına gelmedi mi? Acaba şimdiye kadar şunun &uuml;zerinde d&uuml;ş&uuml;nm&uuml;ş m&uuml;s&uuml;n&uuml;z ki neden hizipler ve m&uuml;şrikler zahiri galibiyetten sonra Medine&rsquo;ye girmediler? Neden peygamberi araştırmaya girip onu bulamadılar? Neden İslam ve M&uuml;sl&uuml;manların işini bitiremediler? Belki onlar d&ouml;nd&uuml;kten sonra peygamber bir kısım Ashapla onları takibe aldı ve bu durum &ldquo;humraul esed&rdquo; ile meşhur oldu.[7]</p>\r\n\r\n<p>\r\n	Buna binaen biz şu inan&ccedil;tayız ki Uhut savaşında da M&uuml;sl&uuml;manlar gaybi yardımlardan nasipsiz kalmadılar. Allah u Teala d&uuml;şmanlarının kalbine korku ve vahşet icat etti ve bu korku ve vahşet onların ka&ccedil;malarını sağladı.</p>\r\n\r\n<p>\r\n	İmam Hasan ve imam H&uuml;seyin konusunda da dikkat ediniz, onun ve sayısı az olup ama ger&ccedil;ekten onlarla birlikte d&uuml;şmanlarına karşı savaşmak isteyen ve sayısı az olan yaranlarının karşısında zahiri olarak M&uuml;sl&uuml;man idiler ki imamlar ve ashapları gibi namaz kılıyorlardı ve oru&ccedil; tutuyorlardı&hellip; buna binaen evvela her şeyin mucize ve olağan &uuml;st&uuml; bir şekilde ger&ccedil;ekleşmesi kararlaştırılmamış saniyen; d&uuml;nya imtihan yeridir ve her iki grup imtihana tabi tutulması gerekiyordu. Bunun yanı sıra bazı rivayetler esasınca bazı melekler imam H&uuml;seyin&rsquo;in yardımına geldi ama imam onların yardımını kabul etmedi.[8] Bizde normal yaşamımızda nicelerce meleklerin yardım ve imdatlarına maruz kalmışız. Ama dikkat etmemişiz ve onları g&ouml;rmemişiz.</p>\r\n\r\n<p>\r\n	&Ouml;zellikle dikkat edilmesi gereken &ouml;nemli nokta şudur: ayeti kerimenin a&ccedil;ık bir şekilde ifade ediyor ki yardım i&ccedil;in gelen melekler sadece teşvik emek, m&uuml;jde vermek, hayallerine itminan kazandırmak ve ruhiyelerini g&uuml;&ccedil;lendirmek i&ccedil;indir. Bunu d&ouml;rd&uuml;nc&uuml; noktada a&ccedil;ıklamıştık.</p>\r\n\r\n<p>\r\n	Ellerine kılı&ccedil; alıp onlarla birlikte d&uuml;şmana karşı savaşmak i&ccedil;in melekler inmiyor. Yani İsrail oğulları gibi bir k&ouml;şede oturup Allah&rsquo;ı savaşmakla g&ouml;revlendirme anlayışı doğru değildir. Onların yaptığının aynısını bizde yaparsak kesinlikle doğru olmaz. Onlar k&ouml;şelerine &ccedil;ekinip oturdular ve ş&ouml;yle dediler: Ey Musa onlar (d&uuml;şmanlarının) orada bulundukları s&uuml;rece biz oraya girmeyeceğiz. &Ouml;yle ise biz burada oturacağız sen Rabbinle git onlarla savaş.[9] Her toplumun kendisi kendi alın yazısını &ccedil;izer ve ondan o sorumludur.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Şimdi sorulması gereken soru şudur: Hz. İbrahim&rsquo;i Nemrut&rsquo;un ve Musa&rsquo;yı da Firavun&rsquo;un pen&ccedil;esinden kurtaran Allah Hz. Zekeriya ve Hz. Yahya&rsquo;yı zalim olan Horudis&rsquo;in ve diğer peygamberleri de İsrail oğulları ve diğer zalimlerden kurtaramaz mıydı? Yapılan a&ccedil;ıklamalara ge&ccedil;ici bir g&ouml;z atarsak ş&ouml;yle bir neticeye varırız: Mucize varlık alemine hakim olan kuralların dışında ger&ccedil;ekleşen bir durum değil bilakis aynı kurallar doğrultusundadır. Ama doğal ve tabii olan kanunlardan ayrı ve m&uuml;stesna olan olaylar da vardır ki olağan &uuml;st&uuml; ger&ccedil;ekleşiyor. Bu da Allahın maslahat g&ouml;rd&uuml;ğ&uuml; vakitlerde ger&ccedil;ekleşiyor.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;----------------</p>\r\n\r\n<p>\r\n	[1] &ldquo;Ben, erkek olsun, kadın olsun, sizden hi&ccedil;bir &ccedil;alışanın amelini zayi etmeyeceğim&rdquo;. (Ali İmran, 195).</p>\r\n\r\n<p>\r\n	[2] Bakara, 87.</p>\r\n\r\n<p>\r\n	[3] &ldquo;Bir de ink&acirc;rlarından ve Meryem&rsquo;e b&uuml;y&uuml;k bir iftira atmalarından ve &ldquo;Biz Allah&rsquo;ın peygamberi Meryem oğlu İsa Mesih&rsquo;i &ouml;ld&uuml;rd&uuml;k&rdquo; demelerinden dolayı kalplerini m&uuml;h&uuml;rledik. Oysa onu &ouml;ld&uuml;rmediler ve asmadılar. Fakat onlara &ouml;yle gibi g&ouml;sterildi. Onun hakkında anlaşmazlığa d&uuml;şenler, bu konuda kesin bir ş&uuml;phe i&ccedil;indedirler. O hususta hi&ccedil;bir bilgileri yoktur. Sadece zanna uyuyorlar. Onu kesin olarak &ouml;ld&uuml;rmediler&rdquo;, (157).</p>\r\n\r\n<p>\r\n	[4] Muhammed, 7.</p>\r\n\r\n<p>\r\n	[5] TABATABAİ, Muhammed H&uuml;seyin, &ldquo; Tefsiri el-Mizan &rdquo;, fars&ccedil;a terc&uuml;mesi: MUSEVİ HEMEDANİ, seyit Muhammed Bakır, baskı, 5, Kum: Defter-i İntişarat-i İslami, c. 18, s. 346-347.</p>\r\n\r\n<p>\r\n	[6] Ali İmran, 126.</p>\r\n\r\n<p>\r\n	[7] EBU AMRU Yusuf b. Abdullah b. Abduber, &ldquo;el-İstiab-u fi marifeti&rsquo;l-Ashap &rdquo;, baskı, 1, Beyrut: Daru&rsquo;l-Cebel, el-Behavi, Ali b. Muhammed, c. 3, s. 1428.</p>\r\n\r\n<p>\r\n	[8] Bu bağlamda daha fazla bilgi edinmek i&ccedil;in bkz: indeks, &ldquo; Komek Cinniyan ve fırıştegan bı İmam H&uuml;seyin (a.s.) der ruz-i aşura &rdquo;, şomare:&nbsp; 7503 ; indeks: &ldquo; Adem-i cılogiri hudavend ez koşte şoden İmam H&uuml;seyin &rdquo;, şomare: 7605 .</p>\r\n\r\n<p>\r\n	[9] Maide, 24.</p>\r\n','Bedir savaşı M&uuml;sl&uuml;manların İslam tarihinde tecr&uuml;be ettikleri ilk savaştır. İslam dini yeni ve olağan &uuml;st&uuml; hassasiyete sahipti. Bunun karşısında İslam&rsquo;ı yok etmek dışında hi&ccedil;bir şeye rıza g&ouml;stermeyen put perest ve m&uuml;şrik bir toplum yer almıştı. Bunları dikkate aldığımızda M&uuml;sl&uuml;manların dolaysız bir şekilde Allah ve melekleri tarafından yardım edilmesi zorunlu bir durum olduğu ortaya &ccedil;ıkmaktadır.\r\n\r\n	\r\n		Biz şu inan&ccedil;tayız ki Uhud savaşında da M&uuml;ls&uuml;manlar gaybi yardımlardan mahrum bırakılmamıştı. Allah u Teala M&uuml;sl&uuml;manların d&uuml;şmanlarının kalbine korku ve vahşet icat etti. İşte bu korku ve dehşet onların ka&ccedil;malarını sağladı. Rivayetler esasınca melekler İmam H&uuml;seyin&rsquo;in (a.s.) yardımına gelmişti. Ama o kabul etmedi.\r\n\r\n	\r\n		Ayeti kerimenin a&ccedil;ık bir şekilde dile getirdiğine g&ouml;re yardım i&ccedil;in gelen melekler sadece M&uuml;sl&uuml;manları teşvik etmek ve onlara m&uuml;jde vermek ve hayallerini rahatlatmak i&ccedil;indi. Ellerine kılı&ccedil; alıp onlarla birlikte d&uuml;şmana karşı savaşmak değildir. Yani İsrail oğulları gibi bir k&ouml;şede oturarak Allah&rsquo;ı savaşmakla g&ouml;revlendirmek doğru değildir. Onların yaptığının aynısını bizimde yapmamız kesinlikle doğru olmaz. Onlar k&ouml;şelerine &ccedil;ekinip ş&ouml;yle dediler: Ey Musa onlar (d&uuml;şmanlarının) orada bulundukları s&uuml;rece biz oraya girmeyeceğiz. &Ouml;yle ise biz burada oturacağız sen Rabbinle git onlarla savaş. Bu anlayış doğru bir anlayış değildir.\r\n\r\n	\r\n		Şu halde sizden soracağımız soru şudur: Hz. İbrahim&rsquo;i Nemrut&rsquo;un ve Musa&rsquo;yı da Firavun&rsquo;un pen&ccedil;esinden kurtaran Allah Hz. Zekeriya ve Hz. Yahya&rsquo;yı zalim olan Horudis&rsquo;in ve diğer peygamberleri de İsrail oğulları ve diğer zalimlerden kurtaramaz mıydı? O zaman neden onları kurtarmadı?','&nbsp;Bu soruyu cevaplandırmak i&ccedil;in bazı noktaları hatırlatmak zaruridir:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; İ&ccedil;inde yaşadığımız d&uuml;nyaya bazı kurallar ve usuller hakimdir. Bu kural ve kanunlar bu d&uuml;nyayı bir d&uuml;z&uuml;n haline ve bir hedefe sahip hale getirmiş.\r\n\r\n\r\n	D&uuml;nyayı sarmış olan kanun ve kurallar gereğince Allah u Teala her kesi &ccedil;alıştığı ve g&ouml;stermiş olduğu &ccedil;abaya uygun bir neticeye kavuşturur. Bu durumda ister iyi ve doğru bir insan olsun ister k&ouml;t&uuml; ve yanlış bir insan olsun. Yapmış olduğu iş de ister iyi bir iş olsun ister k&ouml;t&uuml; bir iş olsun.[1] Bu esasa g&ouml;re şunu g&ouml;r&uuml;yoruz ki Hz. Zekeriya Hz. Yahya ve peygamberden nakledilen bir rivayete g&ouml;re kırk &uuml;&ccedil; peygamber ve onlarla birlikte emri bil maruf ve nahyi anil m&uuml;nker yapan Allahın kullarından y&uuml;z on iki kişi bir g&uuml;nde İsrail oğulları tarafından &ouml;ld&uuml;r&uuml;lm&uuml;şt&uuml;r. Allah u Teala Bakara suresinde ş&ouml;yle buyuruyor: &ldquo;Size herhangi bir peygamber, hoşunuza gitmeyen bir şey getirdik&ccedil;e, kibirlenip (onların) bir kısmını yalanlayıp bir kısmını da &ouml;ld&uuml;rmediniz mi&rdquo;?[2]\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Bazı hikmet ve maslahatlar gereğince bazen Allah illetleri esersiz eder veya malul&uuml; bilinen illete dayandırmaksızın meydana getirir. İşte bu doğrultuda zati itibariyle yakıcı olan ateş İbrahim (a.s.) hakkında soğuyor, İsa (a.s.) da babasız doğuyor. Ger&ccedil;i bu olaylar varlık alemine hakim olan kanun ve kuralar dışında ger&ccedil;ekleşmiş değildir. Belki aynı kurallar doğrultusunda ger&ccedil;ekleşmiş olaylardır. Ama doğal ve tabii kural ve kanundan istisna edilmiş olağan &uuml;st&uuml; v e mucize şeklinde ger&ccedil;ekleşen bazı olaylar şeklinde tahakkuk bulmuştur. Bu esasa g&ouml;redir ki İsrail oğulları Hz. İsa&rsquo;yı &ouml;ld&uuml;rme kararını aldıkları vakit Allah u Teala d&uuml;şmanlarından birisini onun şekline gerdirdi ki Hz. İsa&rsquo;nın yerine onu &ouml;ld&uuml;rs&uuml;nler ve Hz İsa&rsquo;yı da g&ouml;ğe kaldırdı.[3]\r\n	&nbsp;&nbsp;&nbsp; Allah u Teala kuranı kerimde ş&ouml;yle buyuruyor: &ldquo;Eğer siz Allah&rsquo;a yardım ederseniz (emrini tutar, dinini uygularsanız), O da size yardım eder ve ayaklarınızı sağlam bastırır&rdquo;.[4] Bu ayeti kerime m&uuml;minleri cihada teşvik ediyor ki eğer onlar Allaha yardım ederlerse o da onlara yardım edeceğine dair s&ouml;z veriyor. &ldquo;Allah&rsquo;a yardım etmekten&rdquo; maksat sadece Allah yolunda cihat etmek ve sadece Allah dinini teyit ve kelimetullahı y&uuml;celtmek i&ccedil;in cihat etmektir. Toprakları kazanmak veya ganimet ele ge&ccedil;irmek i&ccedil;in cihat etmek değildir. Kendi sanatkar olduğunu veya cesur olduğunu ilan etmek i&ccedil;in de değil. &ldquo;Allah da size yardım eder&rdquo;den maksatta d&uuml;şmanlara karşı galip gelmek i&ccedil;in gerekli nedenleri sizler i&ccedil;in oluşturmaktır. &Ouml;rneğin d&uuml;şmanlarınızın sizden korkmalarını sağlamak i&ccedil;in kalplerine korku sokar. İşlerin sizin lehine ve d&uuml;şmanlarınızın aleyhine gelişmesini sağlar. Kalplerinizi sağlamlaştırır ve cesur kılar.[5] &nbsp;\r\n	&nbsp;&nbsp;&nbsp; Allah u Teala ş&ouml;yle buyuruyor: &ldquo;Allah, bunu size sırf bir m&uuml;jde olsun ve kalpleriniz bununla yatışsın diye yaptı. Yardım ve zafer ancak mutlak g&uuml;&ccedil; sahibi, h&uuml;k&uuml;m ve hikmet sahibi Allah katındadır&rdquo;.[6] A&ccedil;ıklanan noktalara dikkatle halli (tahlili) ve nakdi (eleştirel) olmak &uuml;zere cevabı iki b&ouml;l&uuml;mde vereceğiz:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Bedir savaşı M&uuml;sl&uuml;manların İslam tarihinde tecr&uuml;be ettikleri ilk savaştır. İslam dini yeni ve olağan &uuml;st&uuml; hassasiyete sahiptir. Bunun karşısında İslam&rsquo;ı yok etmek dışında hi&ccedil;bir şeye rıza g&ouml;stermeyen put perest ve m&uuml;şrik bir toplum yer almıştı. Bu nedenle M&uuml;sl&uuml;manların dolaysız bir şekilde Allah ve melekleri tarafından yardım edilmesi zorunlu olduğu a&ccedil;ıktır. Biliyoruz ki, Uhut savaşında peygamber&rsquo;in (s.a.) ashabından dikkate alınacak kadar bir sayı komutanın d&uuml;sturuna muhalefet ederek ok&ccedil;ular dağını (cebelul ayneyn) terk ederek aşağıya indiler. Onların bu işi d&uuml;şmanlarının yeniden İslam ordusuna saldırmasına ve nihayet zahiri olarak M&uuml;sl&uuml;manların yenilmesine ve d&uuml;şmanların galip gelmesine neden oldu. Şimdi bizim soracağımız soru şudur: Acaba Uhut savaşında Allah u Teala M&uuml;sl&uuml;manların yardımına gelmedi mi? Acaba şimdiye kadar şunun &uuml;zerinde d&uuml;ş&uuml;nm&uuml;ş m&uuml;s&uuml;n&uuml;z ki neden hizipler ve m&uuml;şrikler zahiri galibiyetten sonra Medine&rsquo;ye girmediler? Neden peygamberi araştırmaya girip onu bulamadılar? Neden İslam ve M&uuml;sl&uuml;manların işini bitiremediler? Belki onlar d&ouml;nd&uuml;kten sonra peygamber bir kısım Ashapla onları takibe aldı ve bu durum &ldquo;humraul esed&rdquo; ile meşhur oldu.[7]\r\n\r\n\r\n	Buna binaen biz şu inan&ccedil;tayız ki Uhut savaşında da M&uuml;sl&uuml;manlar gaybi yardımlardan nasipsiz kalmadılar. Allah u Teala d&uuml;şmanlarının kalbine korku ve vahşet icat etti ve bu korku ve vahşet onların ka&ccedil;malarını sağladı.\r\n\r\n\r\n	İmam Hasan ve imam H&uuml;seyin konusunda da dikkat ediniz, onun ve sayısı az olup ama ger&ccedil;ekten onlarla birlikte d&uuml;şmanlarına karşı savaşmak isteyen ve sayısı az olan yaranlarının karşısında zahiri olarak M&uuml;sl&uuml;man idiler ki imamlar ve ashapları gibi namaz kılıyorlardı ve oru&ccedil; tutuyorlardı&hellip; buna binaen evvela her şeyin mucize ve olağan &uuml;st&uuml; bir şekilde ger&ccedil;ekleşmesi kararlaştırılmamış saniyen; d&uuml;nya imtihan yeridir ve her iki grup imtihana tabi tutulması gerekiyordu. Bunun yanı sıra bazı rivayetler esasınca bazı melekler imam H&uuml;seyin&rsquo;in yardımına geldi ama imam onların yardımını kabul etmedi.[8] Bizde normal yaşamımızda nicelerce meleklerin yardım ve imdatlarına maruz kalmışız. Ama dikkat etmemişiz ve onları g&ouml;rmemişiz.\r\n\r\n\r\n	&Ouml;zellikle dikkat edilmesi gereken &ouml;nemli nokta şudur: ayeti kerimenin a&ccedil;ık bir şekilde ifade ediyor ki yardım i&ccedil;in gelen melekler sadece teşvik emek, m&uuml;jde vermek, hayallerine itminan kazandırmak ve ruhiyelerini g&uuml;&ccedil;lendirmek i&ccedil;indir. Bunu d&ouml;rd&uuml;nc&uuml; noktada a&ccedil;ıklamıştık.\r\n\r\n\r\n	Ellerine kılı&ccedil; alıp onlarla birlikte d&uuml;şmana karşı savaşmak i&ccedil;in melekler inmiyor. Yani İsrail oğulları gibi bir k&ouml;şede oturup Allah&rsquo;ı savaşmakla g&ouml;revlendirme anlayışı doğru değildir. Onların yaptığının aynısını bizde yaparsak kesinlikle doğru olmaz. Onlar k&ouml;şelerine &ccedil;ekinip oturdular ve ş&ouml;yle dediler: Ey Musa onlar (d&uuml;şmanlarının) orada bulundukları s&uuml;rece biz oraya girmeyeceğiz. &Ouml;yle ise biz burada oturacağız sen Rabbinle git onlarla savaş.[9] Her toplumun kendisi kendi alın yazısını &ccedil;izer ve ondan o sorumludur.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Şimdi sorulması gereken soru şudur: Hz. İbrahim&rsquo;i Nemrut&rsquo;un ve Musa&rsquo;yı da Firavun&rsquo;un pen&ccedil;esinden kurtaran Allah Hz. Zekeriya ve Hz. Yahya&rsquo;yı zalim olan Horudis&rsquo;in ve diğer peygamberleri de İsrail oğulları ve diğer zalimlerden kurtaramaz mıydı? Yapılan a&ccedil;ıklamalara ge&ccedil;ici bir g&ouml;z atarsak ş&ouml;yle bir neticeye varırız: Mucize varlık alemine hakim olan kuralların dışında ger&ccedil;ekleşen bir durum değil bilakis aynı kurallar doğrultusundadır. Ama doğal ve tabii olan kanunlardan ayrı ve m&uuml;stesna olan olaylar da vardır ki olağan &uuml;st&uuml; ger&ccedil;ekleşiyor. Bu da Allahın maslahat g&ouml;rd&uuml;ğ&uuml; vakitlerde ger&ccedil;ekleşiyor.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;----------------\r\n\r\n\r\n	[1] &ldquo;Ben, erkek olsun, kadın olsun, sizden hi&ccedil;bir &ccedil;alışanın amelini zayi etmeyeceğim&rdquo;. (Ali İmran, 195).\r\n\r\n\r\n	[2] Bakara, 87.\r\n\r\n\r\n	[3] &ldquo;Bir de ink&acirc;rlarından ve Meryem&rsquo;e b&uuml;y&uuml;k bir iftira atmalarından ve &ldquo;Biz Allah&rsquo;ın peygamberi Meryem oğlu İsa Mesih&rsquo;i &ouml;ld&uuml;rd&uuml;k&rdquo; demelerinden dolayı kalplerini m&uuml;h&uuml;rledik. Oysa onu &ouml;ld&uuml;rmediler ve asmadılar. Fakat onlara &ouml;yle gibi g&ouml;sterildi. Onun hakkında anlaşmazlığa d&uuml;şenler, bu konuda kesin bir ş&uuml;phe i&ccedil;indedirler. O hususta hi&ccedil;bir bilgileri yoktur. Sadece zanna uyuyorlar. Onu kesin olarak &ouml;ld&uuml;rmediler&rdquo;, (157).\r\n\r\n\r\n	[4] Muhammed, 7.\r\n\r\n\r\n	[5] TABATABAİ, Muhammed H&uuml;seyin, &ldquo; Tefsiri el-Mizan &rdquo;, fars&ccedil;a terc&uuml;mesi: MUSEVİ HEMEDANİ, seyit Muhammed Bakır, baskı, 5, Kum: Defter-i İntişarat-i İslami, c. 18, s. 346-347.\r\n\r\n\r\n	[6] Ali İmran, 126.\r\n\r\n\r\n	[7] EBU AMRU Yusuf b. Abdullah b. Abduber, &ldquo;el-İstiab-u fi marifeti&rsquo;l-Ashap &rdquo;, baskı, 1, Beyrut: Daru&rsquo;l-Cebel, el-Behavi, Ali b. Muhammed, c. 3, s. 1428.\r\n\r\n\r\n	[8] Bu bağlamda daha fazla bilgi edinmek i&ccedil;in bkz: indeks, &ldquo; Komek Cinniyan ve fırıştegan bı İmam H&uuml;seyin (a.s.) der ruz-i aşura &rdquo;, şomare:&nbsp; 7503 ; indeks: &ldquo; Adem-i cılogiri hudavend ez koşte şoden İmam H&uuml;seyin &rdquo;, şomare: 7605 .\r\n\r\n\r\n	[9] Maide, 24.'),(174,'tr173','<p>\r\n	<br />\r\n	&nbsp;İslami irfanda &ldquo;mevt-i ihtiyari&rdquo; teriminin asıl kaynağı ve mebdei İslam peygamberinin (s.a.a.) buyurmuş olduğu şu s&ouml;z&uuml;n&uuml;n: &ldquo;mut&uuml; kalbe en temut&uuml;&rdquo;[i] &ouml;lmeden &ouml;nce &ouml;l&uuml;n&uuml;z&rdquo; olduğunu s&ouml;ylemek m&uuml;mk&uuml;nd&uuml;r. Bu kelamda birinci olarak &ldquo;&ouml;l&uuml;n&uuml;z&rdquo; denmekle &ldquo;&ouml;l&uuml;m&rdquo;, ihtiyari bir amel olarak ortaya atılmış ve ikinci olarak &ldquo;&ouml;l&uuml;n&uuml;z&rdquo; denmekle zorunlu olan &ldquo;&ouml;l&uuml;m&rdquo; anlamındadır. Bu da herkes i&ccedil;in kesin ve eceli geldiğinde tahakkuk bulacaktır.</p>\r\n\r\n<p>\r\n	Kur&rsquo;anı kerimde de ihlas ve muhabbet iddiasında olanlar i&ccedil;in a&ccedil;ık bir unvan şeklinde defalarca ortaya atılmıştır. Ariflerin bir&ccedil;oğu bu ayetleri &ldquo;ihtiyari &ouml;l&uuml;me&rdquo; davet şeklinde yorumlamışlardır. Allah u Te&acirc;l&acirc; kendisine &acirc;şık iddiasında bulunanları ona davet ettiğini s&ouml;ylerler ve bunu ilahi muhabbetin &ouml;l&ccedil;&uuml;s&uuml; olduğunu bilmişlerdir. Pratik irfanda &ldquo;iradi &ouml;l&uuml;m&rdquo; i&ccedil;in &ouml;nc&uuml;ller, mertebeler ve &ccedil;eşitli dereceler zikredilmiştir. Zikredilen &ouml;nc&uuml;ller ve &ccedil;eşitli dereceler salik olan kimseyi (Allaha doğru yolculuğa koyulmuş kimse) nihayetten k&acirc;mil &ouml;l&uuml;me vardırırlar. &Ouml;l&uuml;m i&ccedil;in olan bu mertebeler şunlardır: &ldquo;Mevtu&rsquo;l- abyed&rdquo;; Aclığı tahamm&uuml;l etmek ve kalpte nuraniyetin ve beyazlığın husul bulmasını ifade eder. &ldquo;Mevt&uuml;&rsquo;l &ndash; ahder&rdquo;; Sade yaşamak ve fakirlik makamını ifade eder. &ldquo;Mevt&uuml;&rsquo;l &ndash; Ahmer&rdquo;; Salikin kendi nefsiyle m&uuml;cadele eder anlamını ifade eder. &ldquo;Mevt&uuml;&rsquo;l &ndash; Asved&rdquo;; melamet ve malelleri, zorlukları ve dillerden kaynaklanan yaraları sırtında taşımak anlamını ifade eder. Arifler &ldquo;ihtiyari &ouml;l&uuml;m&rdquo; hakkında olan bu d&ouml;rt mertebelerin şerh ve a&ccedil;ıklamalarında bir&ccedil;ok konu a&ccedil;ıklamışlardır. Bu a&ccedil;ıklamalar kendilerine has olan yerlerde zikredilmiştir.</p>\r\n\r\n<p>\r\n	İrfansal makamlarından olup &ldquo;ihtiyari &ouml;l&uuml;m&rdquo; ıstılahının bir diğer y&ouml;n&uuml;ne işaret eden terimlerden bir başkası &ldquo;hal&rsquo;i beden&rdquo; ıstılahıdır. Bu ıstılah şu anlamdadır ki salik (Allaha doğru yolculuğa koyulmuş kimse) &ouml;l&uuml;m&uuml;n &ouml;tesine gidecek ve cisim kendisi i&ccedil;in bir elbisedir. İstediği her anda giyer ve istediği her anda &ccedil;ıkarır. Bu mertebede ruh, nefsin her &ccedil;eşit arzu ve isteklerinden sıyrılmış &ouml;zg&uuml;r olmuş ve tecrit makamına ulaşmış ve nihayet olarak fena makamına varır.</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[i] ALLAME MECLİSİ, &ldquo;Biharu&rsquo;l-Envar&rdquo;, c. 69, s. 57.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','<p>\r\n	<br />\r\n	&nbsp;Mukaddime:</p>\r\n\r\n<p>\r\n	&Ouml;l&uuml;m ve &ouml;zellikle &ldquo;mevt-i itiyari&rdquo; (iradeli &ouml;l&uuml;m) rivayetlerde, felsefede, irfanda ve muhtelif ilimlerde &ouml;zel ıstılahlar ve manalar i&ccedil;in istifade edilmiştir. Bunların t&uuml;m&uuml; nihayette tek bir hakikate işaret ediyor ise de ama her birisi farklı y&ouml;nlerden bu konuya değinmiş. Bunun yanı sıra &ldquo;mevt-i ihtiyari&rdquo; kendi başına mertebelere sahiptir. Hakeza &ouml;nc&uuml;l ve en son gayelere şamil gelir ve b&uuml;t&uuml;n bu mertebelere &ldquo;mevt-i ihtiyari&rdquo; unvanı ıtlak edilmiştir.</p>\r\n\r\n<p>\r\n	Temel itibariyle &ouml;l&uuml;m yaratılışta cari ve devam eden irfani bir hakikattir. &Ouml;l&uuml;m ger&ccedil;eği (mevt-i ihtiyari) en y&uuml;ksek irfansal ve fıtri sanat sayılmaktadır. Şu anlamdadır: Zahiri varlığından uzaklaşıp (fani olup) muhtelif mertebelerde daha iyi ve &uuml;st&uuml;n bir hayatla baki kalmaktır. Bu durumun kendisi hayatın daha y&uuml;ksek mertebelerine ve ilahi kamala doğru hareket eden varlık &acirc;lemindeki varlıkların y&uuml;celişi, fıtri hareketin ve seyrin temelidir.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Kuran ve Hadislerde Mevt-i İhtiyari:</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	İslami irfanda &ldquo;mevt-i ihtiyari&rdquo; teriminin asıl kaynağı ve mebdei İslam peygamberinin (s.a.a.) buyurmuş olduğu şu s&ouml;z&uuml;n&uuml;n; &ldquo;mut&uuml; kalbe en temut&uuml;&rdquo;[1] &ouml;lmeden &ouml;nce &ouml;l&uuml;n&uuml;z&rdquo; olduğunu s&ouml;ylemek m&uuml;mk&uuml;nd&uuml;r. Bu kelamda birinci olarak &ldquo;&ouml;l&uuml;n&uuml;z&rdquo; denmekle &ldquo;&ouml;l&uuml;m&rdquo;, ihtiyari bir amel olarak ortaya atılmış ve ikinci &ldquo;&ouml;l&uuml;n&uuml;z&rdquo; denmekle zorunlu olan &ldquo;&ouml;l&uuml;m&rdquo; anlamındadır. Bu da herkes i&ccedil;in kesin olan eceli geldiğinde tahakkuk bulacaktır.</p>\r\n\r\n<p>\r\n	Kur&rsquo;anı kerimde de ihl&acirc;s ve muhabbet iddiasında olanlar i&ccedil;in a&ccedil;ık bir unvan şeklinde defalarca ortaya atılmıştır. &ldquo;De ki: &ldquo;Ey Yahudi akidesini benimseyenler! B&uuml;t&uuml;n insanlar değil de, yalnız kendinizin Allah&rsquo;ın dostları olduğunu iddia ediyorsanız, (bunda da) samimi iseniz haydi &ouml;l&uuml;m&uuml; isteyin&rdquo;[2]</p>\r\n\r\n<p>\r\n	Ariflerin bir&ccedil;oğu bu ayetleri &ldquo;ihtiyari &ouml;l&uuml;me&rdquo; davet şeklinde yorumlamış ve Allah u Te&acirc;l&acirc;, ben &acirc;şık olmuşum iddiasında bulunanları kendisine davet ettiğini s&ouml;ylerler ve bu &ccedil;ağrıya cevap vermeyi de ilahi muhabbetin &ouml;l&ccedil;&uuml;s&uuml; olduğunu bilmişlerdir.</p>\r\n\r\n<p>\r\n	Başka bir ayeti kerimede bu konu m&uuml;nafık olan kimseler i&ccedil;in ortaya atılmış ve ş&ouml;yle denilmektedir: eğer Allah tarafından kendinizi &ouml;ld&uuml;r&uuml;n şeklinde emir olunsa az bir kısım hari&ccedil; hi&ccedil; kimse bunu yapmaz. &ldquo;Eğer biz onlara, &ldquo;kendinizi &ouml;ld&uuml;r&uuml;n&uuml;z veya yurtlarınızdan &ccedil;ıkın&rdquo; diye yazmış olsaydık, i&ccedil;lerinden pek azı hari&ccedil;, bunu yapmazlardı. Eğer kendilerine verilen &ouml;ğ&uuml;tleri tutsalardı, elbette haklarında hem daha hayırlı, hem de (imanlarını) daha &ccedil;ok pekiştirici olurdu&rdquo;.[3]</p>\r\n\r\n<p>\r\n	&ldquo;Misbahu&rsquo;ş- Şaria&rdquo; adlı kitapta imam Cafer-i Sadık &ouml;l&uuml;m i&ccedil;in hazır olmayı &ldquo;sulukun&rdquo; (Allaha doğru yapılan yolculuğun) birinci şartı olarak belirtmiştir. Hak yolunun salikine (yolcu) hitaben ş&ouml;yle buyuruyor: &ldquo;ey m&uuml;min bak! Eğer &ouml;l&uuml;m&uuml;n tahakkuk bulmasına razı bir hale sahip isen Allahın sana karşı olan tevfikine ve onun seni korumasına karşın ş&uuml;k&uuml;r et. Ama eğer b&ouml;yle bir hale sahip değilsen katı bir azametle bu durumdan (salik olmaktan) &ccedil;ık.</p>\r\n\r\n<p>\r\n	Buna binaen hak yolunun salikinin iddiasını doğrulayan a&ccedil;ık bir &ouml;l&ccedil;&uuml; var olmaktadır. O da &ouml;l&uuml;m ile &uuml;nsiyet ve alışkanlık kazanmaktır. Ariflerin sultanı olan Hz. Ali (a.s.) bu alanda herkesin &ouml;n&uuml;ndedir. Ş&ouml;yle buyuruyor: &ldquo;Allaha kasem ederim! Ali&rsquo;nin &ouml;l&uuml;me olan ilgisi s&uuml;t emen &ccedil;ocuğun annesinin memelerine olan ilgisinden daha fazladır&rdquo;.[4]</p>\r\n\r\n<p>\r\n	Ger&ccedil;eklikte bu kişiler &ouml;nceden &ouml;lm&uuml;şlerdir. Artık yokturlar. Hepsi aşkın jiletiyle &ouml;ld&uuml;r&uuml;lm&uuml;ş. Batini şehitlik makamına varmışlardır; zira dost olan kimsenin eliyle &ouml;ld&uuml;r&uuml;lmek d&uuml;şmanın eliyle &ouml;ld&uuml;r&uuml;lmekten daha &uuml;st&uuml;nd&uuml;r. Kudsi bir hadisi şerifte ş&ouml;yle nakledilmiştir: &ldquo;Beni arayan bulur, beni bulan tanır, beni tanıyan sever ve aşık olur, bana aşık olana bende aşık olurum, aşık olduğum kimseyi &ouml;ld&uuml;r&uuml;r&uuml;m, &ouml;ld&uuml;rd&uuml;ğ&uuml;m kimsenin diyesi benim &uuml;zerimdedir, diyeti &uuml;zerimde olan kimsenin diyeti ben kendinim&rdquo;.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Mevti iradi&rdquo; i&ccedil;in ariflerce &ccedil;eşitli &ouml;nc&uuml;ller ve &ccedil;eşitli mertebeler zikredilmiştir. Bu &ouml;nc&uuml;l ve mertebeler nihayi olarak saliki (Allaha doğru yolculuğa koyulmuş kimseyi) k&acirc;mil olan &ouml;l&uuml;m makamına yetiştirir. &Ouml;l&uuml;m i&ccedil;in zikredilen bu mertebeler şunlardır.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Mevt&uuml;&rsquo;l- Abyed (beyaz &ouml;l&uuml;m)&rdquo;; bu &ouml;l&uuml;m t&uuml;r&uuml; kalbin nuraniliğini ifade eder.<br />\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Mevt&uuml;l-Ahder1(yeşil &ouml;l&uuml;m&rdquo;); bu &ouml;l&uuml;m t&uuml;r&uuml; sade yaşamayı, sade giyinmeyi ve ihtiyari fakrı ifade eder ki can ve ruhun yeşilliği ondan kaynaklanıyor.<br />\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Mevt&uuml;&rsquo;l-Ahmer (kırmızı &ouml;l&uuml;m)&rdquo;; bu &ouml;l&uuml;m t&uuml;r&uuml; salikin nefsiyle savaşmasını ifade eder ki b&uuml;y&uuml;k cihat olarak da nitelendirilmiştir. Cihatta &ouml;lmenin gereksinimi kanın d&ouml;k&uuml;lmesidir. Bu nedenden dolayı ona mevti ahmer (kırmızı &ouml;l&uuml;m) denilmiştir.<br />\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Mevt&uuml;&rsquo;l-Asved (siyah &ouml;l&uuml;m)&rdquo;; bu &ouml;l&uuml;m t&uuml;r&uuml; melamet ve noksanlıkları, zahmetlerin ve dilden kaynaklanan yaraları tahamm&uuml;l etmeyi ifade ediyor.[5]&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Bu d&ouml;rt &ouml;l&uuml;m şekillerinin daha doğru beyanı ş&ouml;yledir: Salik (Allaha doğru yolculuğa koyulmuş kimse) canından vazge&ccedil;mediği (mevt-i evvel) s&uuml;rece canana varamaz. Ebedileşemez. Ekmekten ge&ccedil;mediği s&uuml;rece (ikinci &ouml;l&uuml;m) doyma ve kanat makamına varamaz ve lezzeti tadamaz. İsminden, haysiyetinden ve sosyal konumundan ge&ccedil;emediği s&uuml;rece (siyah &ouml;l&uuml;m) zati kimliğine ve v&uuml;cudun anlamına varamaz. Aziz ve sevdiklerinden ge&ccedil;mediği s&uuml;rece (beyaz &ouml;l&uuml;m) kalp ehli olamaz.[6]</p>\r\n\r\n<p>\r\n	Arifler ger&ccedil;ekte d&uuml;nya ve d&uuml;nyada var olanlardan k&acirc;mil bir şekilde arınmanın yolu olan &ouml;l&uuml;m hakkında zikredilen bu d&ouml;rt mertebeyi geniş bir şekilde a&ccedil;ıklamışlar.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Hal&rsquo;i beden (bedeni &ccedil;ıkarmak):</p>\r\n\r\n<p>\r\n	İrfansal makamlarından olup &ldquo;ihtiyari &ouml;l&uuml;m&rdquo; ıstılahının bir diğer y&ouml;n&uuml;ne işaret eden terimlerden bir başkası &ldquo;hal&rsquo;i beden&rdquo; (bedeni &ccedil;ıkarma) ıstılahıdır. Bu ıstılah şu anlamdadır ki salik (Allaha doğru yolculuğa koyulmuş kimse) &ouml;l&uuml;m&uuml;n &ouml;tesine gidecek ve cisim kendisi i&ccedil;in bir elbise konumuna gelir. İstediği her an giyer ve istediği her an kenara atar. Arif bu makamda temel itibarıyla kendi cisminin &ouml;tesindedir.</p>\r\n\r\n<p>\r\n	Herkes den daha fazla bu terimi kullanan Şeyh-i İşrak ş&ouml;yle diyor: &ldquo;Bedeni kendisi i&ccedil;in bir g&ouml;mlek gibi bazen &ccedil;ıkaracak ve bazen de giyecek haline gelmeyen ve sonra kendi isteğiyle her an nura doğru y&uuml;celemeyen hi&ccedil;bir insan &ldquo;hekimi ilahi&rdquo;lerden sayılamaz&rdquo;. [7]</p>\r\n\r\n<p>\r\n	Başka yerde ş&ouml;yle nakledilmiştir: &ldquo;İrfansal meleklerin en b&uuml;y&uuml;ğ&uuml; &ouml;l&uuml;m meleğidir. &Ouml;yle ki m&uuml;debbir nuru (ruh) k&acirc;mil bir şekilde bedene taalluk olduğu halde karanlıklardan (zul&uuml;matlardan) ayrılıyor. B&ouml;yle olduğu halde nur &acirc;lemine varır ve kahir olan nurlara asılır. B&uuml;t&uuml;n nurani hicapları g&ouml;r&uuml;r.[8]</p>\r\n\r\n<p>\r\n	Bu ibarelere benzer ibareler &ldquo;şabaniye&rdquo; duasında da gelmiştir: &ldquo;İlahi! Sena y&ouml;nelik olan tevecc&uuml;h&uuml;m&uuml; kamil kılarak bana (kemalel inkita&rsquo;ı) ikram et&hellip;&ouml;yle ki kalbi g&ouml;rmeler nurani hicapları yırtıp b&uuml;y&uuml;kl&uuml;ğ&uuml;n azametine ulaşsın ve bizim ruhlarımız senin kudsi izzetine asılsın&rdquo;.[9] Burada zikretmeye şayandır ki yeni irfanların &ccedil;oğunda ve ruhi ilimlerde ruhun beden den ayrılması bir hedef olarak g&ouml;zetlenmektedir. Bu ilimler ıstılahında &ldquo;birun efkeni ruhi&rdquo; veya &ldquo;seferi ruhi&rdquo; (ruhsal yolculuk) denilmektedir. Felsefe ve irfana g&ouml;re ve İslami ilimlerde bu fenomen, asıl itibariyle &ldquo;misali bedenin maddi cisimden&rdquo; ayrılmasıdır.</p>\r\n\r\n<p>\r\n	Ruhun &ccedil;ıkmasında ruhu taşıyan misali beden kişinin kendi iradesiyle uykuya benzer bir halette veya onun iradesi olmaksızın ve başka bir kimsenin telkin etmesiyle maddi beden ayrılıyor. Ama bu fenomenin tersine &ldquo;hal&rsquo;i beden&rdquo; meselesi İslami irfanda ruhun ihtiyari olarak bedene olan ihtiyacı ortandan kalkacağına işaret etmektedir.[10] Bu ihtiya&ccedil;sızlık bazen saniyeliktir, bazen tekrarlanır ve bazen de daimi bir şekilde ger&ccedil;ekleşir. Seyru s&uuml;l&uuml;k&rsquo;ten olan bu mertebe nefsin tezkiyesinde a&ccedil;ılan merhaleler eserinde (m&uuml;teakiben) tahakkuk bulur. Kendi kendine veya başka kimselerin yapmacık ilkalarıyla kendinde bazı gaybi konuları icat etmek ise İslami irfanın s&ouml;yleyişi haricindedir.[11]</p>\r\n\r\n<p>\r\n	Yapılan a&ccedil;ıklamalara g&ouml;re &ldquo;mevti ihtiyari&rdquo; ve nihayetinde &ldquo;hal&rsquo;i beden&rdquo; gibi konular İslami irfanda ruhun kamil bir şekilde nefsani arzulardan kurtulması ve nefsin kamil bir şekilde tecrit bulmasıdır ki nihayi olarak &ldquo;fena&rdquo; makamına varacak olmasıdır.</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] ALLAME MECLİSİ, &ldquo;Biharu&rsquo;l-Envar&rdquo;, c. 69, s. 57.</p>\r\n\r\n<p>\r\n	[2] Cuma, 6.</p>\r\n\r\n<p>\r\n	[3] Nisa, 66.</p>\r\n\r\n<p>\r\n	[4] Vellahi li ibni Ebi Talip anesun bil mevt mine&rsquo;t-tıfli bi suda ummihi&rdquo;, (ALLAME TABATABAİ, &ldquo;Biharu&rsquo;l-Envar&rdquo;, c. 71, s. 5.)</p>\r\n\r\n<p>\r\n	[5] HASAN ZADE AMULİ, &ldquo;Şerh-i Uyun-i Mesaili&rsquo;n-Nefs&rdquo;, s. 154. (Alıntı yapılmış).</p>\r\n\r\n<p>\r\n	[6] HANCANİ,&nbsp; Ali Ekber, حکمت نوری (اشراق)&nbsp; &ldquo;fasl-i mergi sefid (kıyamet-i dıl&rdquo;, s. 41.</p>\r\n\r\n<p>\r\n	[7] &ldquo;Şerh-i hikmet-i işrak&rdquo;, Tahkik: Abdullah NURANİ-Mehdi MUHAKKIK, Tahran: Enc&uuml;men Asar ve Mefahir-i Ferhengi, 1383, s. 4.</p>\r\n\r\n<p>\r\n	[8] A.g.e., s. 531.</p>\r\n\r\n<p>\r\n	[9] &ldquo;Biharu&rsquo;l-Envar&rdquo;, c. 91, s. 97.</p>\r\n\r\n<p>\r\n	[10] Buna binaen &ldquo;birun efkeniyi ruhi&rdquo; (ruhun bedenden ayrılması) ruhi bir fenomen olarak kendiliğinden ve &ldquo;nefsi tezkiye&rdquo; bağlamında yapılması gereken merhaleler yaşanmadan manevi tekam&uuml;lde hi&ccedil;bir etkisi olamaz. &ndash;her ne kadar bu iş bir&ccedil;ok salikler i&ccedil;in ger&ccedil;ekleşiyor ise de-. &ldquo;Hal&rsquo;i beden&rdquo; ve &ldquo;ihtiyari &ouml;l&uuml;m&rdquo; kelimenin ger&ccedil;ek anlamıyla &ldquo;birun efkeni ruhi&rdquo; meselesinin &ouml;tesinde olan bir şeydir. Zira bu (&ldquo;Hal&rsquo;i beden&rdquo; ve &ldquo;ihtiyari &ouml;l&uuml;m&rdquo;) arifte v&uuml;cutsal kemal bağlamında hasıla gelen değişiklik ve tebdilliktir ki onu k&uuml;lli bir şekilde cismin &ouml;tesine g&ouml;t&uuml;r&uuml;yor. Bu nedenle maddi olan beden nurani bir bedenin tecelli bulmasıyla rakik (ince) bir perde h&uuml;km&uuml;ndedir. Her an onu terk edebilir. İşte bu durum irfani olan b&uuml;y&uuml;k bir menzilettir ki şeyhi işrak onu &ldquo;hal&rsquo;i beden&rdquo; olarak adlandırmış ve hekimlerden &ccedil;ok az bir kısım bu makama sahip olduğuna inanıyor.</p>\r\n\r\n<p>\r\n	[11] Korku ve azapla beraberlik yapması m&uuml;mk&uuml;n olan ruh ile cisim arasında ger&ccedil;ekleşen ikilem dolayısıyla bu haletin meydana gelmesi ve pratik olarak hastalığa tebdil olan şey irfani makamların haricinde sayılan bir durumdur.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','&nbsp;İslami irfanda &ldquo;mevt-i ihtiyari&rdquo; teriminin asıl kaynağı ve mebdei İslam peygamberinin (s.a.a.) buyurmuş olduğu şu s&ouml;z&uuml;n&uuml;n: &ldquo;mut&uuml; kalbe en temut&uuml;&rdquo;[i] &ouml;lmeden &ouml;nce &ouml;l&uuml;n&uuml;z&rdquo; olduğunu s&ouml;ylemek m&uuml;mk&uuml;nd&uuml;r. Bu kelamda birinci olarak &ldquo;&ouml;l&uuml;n&uuml;z&rdquo; denmekle &ldquo;&ouml;l&uuml;m&rdquo;, ihtiyari bir amel olarak ortaya atılmış ve ikinci olarak &ldquo;&ouml;l&uuml;n&uuml;z&rdquo; denmekle zorunlu olan &ldquo;&ouml;l&uuml;m&rdquo; anlamındadır. Bu da herkes i&ccedil;in kesin ve eceli geldiğinde tahakkuk bulacaktır.\r\n\r\n\r\n	Kur&rsquo;anı kerimde de ihlas ve muhabbet iddiasında olanlar i&ccedil;in a&ccedil;ık bir unvan şeklinde defalarca ortaya atılmıştır. Ariflerin bir&ccedil;oğu bu ayetleri &ldquo;ihtiyari &ouml;l&uuml;me&rdquo; davet şeklinde yorumlamışlardır. Allah u Te&acirc;l&acirc; kendisine &acirc;şık iddiasında bulunanları ona davet ettiğini s&ouml;ylerler ve bunu ilahi muhabbetin &ouml;l&ccedil;&uuml;s&uuml; olduğunu bilmişlerdir. Pratik irfanda &ldquo;iradi &ouml;l&uuml;m&rdquo; i&ccedil;in &ouml;nc&uuml;ller, mertebeler ve &ccedil;eşitli dereceler zikredilmiştir. Zikredilen &ouml;nc&uuml;ller ve &ccedil;eşitli dereceler salik olan kimseyi (Allaha doğru yolculuğa koyulmuş kimse) nihayetten k&acirc;mil &ouml;l&uuml;me vardırırlar. &Ouml;l&uuml;m i&ccedil;in olan bu mertebeler şunlardır: &ldquo;Mevtu&rsquo;l- abyed&rdquo;; Aclığı tahamm&uuml;l etmek ve kalpte nuraniyetin ve beyazlığın husul bulmasını ifade eder. &ldquo;Mevt&uuml;&rsquo;l &ndash; ahder&rdquo;; Sade yaşamak ve fakirlik makamını ifade eder. &ldquo;Mevt&uuml;&rsquo;l &ndash; Ahmer&rdquo;; Salikin kendi nefsiyle m&uuml;cadele eder anlamını ifade eder. &ldquo;Mevt&uuml;&rsquo;l &ndash; Asved&rdquo;; melamet ve malelleri, zorlukları ve dillerden kaynaklanan yaraları sırtında taşımak anlamını ifade eder. Arifler &ldquo;ihtiyari &ouml;l&uuml;m&rdquo; hakkında olan bu d&ouml;rt mertebelerin şerh ve a&ccedil;ıklamalarında bir&ccedil;ok konu a&ccedil;ıklamışlardır. Bu a&ccedil;ıklamalar kendilerine has olan yerlerde zikredilmiştir.\r\n\r\n\r\n	İrfansal makamlarından olup &ldquo;ihtiyari &ouml;l&uuml;m&rdquo; ıstılahının bir diğer y&ouml;n&uuml;ne işaret eden terimlerden bir başkası &ldquo;hal&rsquo;i beden&rdquo; ıstılahıdır. Bu ıstılah şu anlamdadır ki salik (Allaha doğru yolculuğa koyulmuş kimse) &ouml;l&uuml;m&uuml;n &ouml;tesine gidecek ve cisim kendisi i&ccedil;in bir elbisedir. İstediği her anda giyer ve istediği her anda &ccedil;ıkarır. Bu mertebede ruh, nefsin her &ccedil;eşit arzu ve isteklerinden sıyrılmış &ouml;zg&uuml;r olmuş ve tecrit makamına ulaşmış ve nihayet olarak fena makamına varır.\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[i] ALLAME MECLİSİ, &ldquo;Biharu&rsquo;l-Envar&rdquo;, c. 69, s. 57.\r\n\r\n\r\n	&nbsp;','&nbsp;Mukaddime:\r\n\r\n\r\n	&Ouml;l&uuml;m ve &ouml;zellikle &ldquo;mevt-i itiyari&rdquo; (iradeli &ouml;l&uuml;m) rivayetlerde, felsefede, irfanda ve muhtelif ilimlerde &ouml;zel ıstılahlar ve manalar i&ccedil;in istifade edilmiştir. Bunların t&uuml;m&uuml; nihayette tek bir hakikate işaret ediyor ise de ama her birisi farklı y&ouml;nlerden bu konuya değinmiş. Bunun yanı sıra &ldquo;mevt-i ihtiyari&rdquo; kendi başına mertebelere sahiptir. Hakeza &ouml;nc&uuml;l ve en son gayelere şamil gelir ve b&uuml;t&uuml;n bu mertebelere &ldquo;mevt-i ihtiyari&rdquo; unvanı ıtlak edilmiştir.\r\n\r\n\r\n	Temel itibariyle &ouml;l&uuml;m yaratılışta cari ve devam eden irfani bir hakikattir. &Ouml;l&uuml;m ger&ccedil;eği (mevt-i ihtiyari) en y&uuml;ksek irfansal ve fıtri sanat sayılmaktadır. Şu anlamdadır: Zahiri varlığından uzaklaşıp (fani olup) muhtelif mertebelerde daha iyi ve &uuml;st&uuml;n bir hayatla baki kalmaktır. Bu durumun kendisi hayatın daha y&uuml;ksek mertebelerine ve ilahi kamala doğru hareket eden varlık &acirc;lemindeki varlıkların y&uuml;celişi, fıtri hareketin ve seyrin temelidir.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Kuran ve Hadislerde Mevt-i İhtiyari:\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	İslami irfanda &ldquo;mevt-i ihtiyari&rdquo; teriminin asıl kaynağı ve mebdei İslam peygamberinin (s.a.a.) buyurmuş olduğu şu s&ouml;z&uuml;n&uuml;n; &ldquo;mut&uuml; kalbe en temut&uuml;&rdquo;[1] &ouml;lmeden &ouml;nce &ouml;l&uuml;n&uuml;z&rdquo; olduğunu s&ouml;ylemek m&uuml;mk&uuml;nd&uuml;r. Bu kelamda birinci olarak &ldquo;&ouml;l&uuml;n&uuml;z&rdquo; denmekle &ldquo;&ouml;l&uuml;m&rdquo;, ihtiyari bir amel olarak ortaya atılmış ve ikinci &ldquo;&ouml;l&uuml;n&uuml;z&rdquo; denmekle zorunlu olan &ldquo;&ouml;l&uuml;m&rdquo; anlamındadır. Bu da herkes i&ccedil;in kesin olan eceli geldiğinde tahakkuk bulacaktır.\r\n\r\n\r\n	Kur&rsquo;anı kerimde de ihl&acirc;s ve muhabbet iddiasında olanlar i&ccedil;in a&ccedil;ık bir unvan şeklinde defalarca ortaya atılmıştır. &ldquo;De ki: &ldquo;Ey Yahudi akidesini benimseyenler! B&uuml;t&uuml;n insanlar değil de, yalnız kendinizin Allah&rsquo;ın dostları olduğunu iddia ediyorsanız, (bunda da) samimi iseniz haydi &ouml;l&uuml;m&uuml; isteyin&rdquo;[2]\r\n\r\n\r\n	Ariflerin bir&ccedil;oğu bu ayetleri &ldquo;ihtiyari &ouml;l&uuml;me&rdquo; davet şeklinde yorumlamış ve Allah u Te&acirc;l&acirc;, ben &acirc;şık olmuşum iddiasında bulunanları kendisine davet ettiğini s&ouml;ylerler ve bu &ccedil;ağrıya cevap vermeyi de ilahi muhabbetin &ouml;l&ccedil;&uuml;s&uuml; olduğunu bilmişlerdir.\r\n\r\n\r\n	Başka bir ayeti kerimede bu konu m&uuml;nafık olan kimseler i&ccedil;in ortaya atılmış ve ş&ouml;yle denilmektedir: eğer Allah tarafından kendinizi &ouml;ld&uuml;r&uuml;n şeklinde emir olunsa az bir kısım hari&ccedil; hi&ccedil; kimse bunu yapmaz. &ldquo;Eğer biz onlara, &ldquo;kendinizi &ouml;ld&uuml;r&uuml;n&uuml;z veya yurtlarınızdan &ccedil;ıkın&rdquo; diye yazmış olsaydık, i&ccedil;lerinden pek azı hari&ccedil;, bunu yapmazlardı. Eğer kendilerine verilen &ouml;ğ&uuml;tleri tutsalardı, elbette haklarında hem daha hayırlı, hem de (imanlarını) daha &ccedil;ok pekiştirici olurdu&rdquo;.[3]\r\n\r\n\r\n	&ldquo;Misbahu&rsquo;ş- Şaria&rdquo; adlı kitapta imam Cafer-i Sadık &ouml;l&uuml;m i&ccedil;in hazır olmayı &ldquo;sulukun&rdquo; (Allaha doğru yapılan yolculuğun) birinci şartı olarak belirtmiştir. Hak yolunun salikine (yolcu) hitaben ş&ouml;yle buyuruyor: &ldquo;ey m&uuml;min bak! Eğer &ouml;l&uuml;m&uuml;n tahakkuk bulmasına razı bir hale sahip isen Allahın sana karşı olan tevfikine ve onun seni korumasına karşın ş&uuml;k&uuml;r et. Ama eğer b&ouml;yle bir hale sahip değilsen katı bir azametle bu durumdan (salik olmaktan) &ccedil;ık.\r\n\r\n\r\n	Buna binaen hak yolunun salikinin iddiasını doğrulayan a&ccedil;ık bir &ouml;l&ccedil;&uuml; var olmaktadır. O da &ouml;l&uuml;m ile &uuml;nsiyet ve alışkanlık kazanmaktır. Ariflerin sultanı olan Hz. Ali (a.s.) bu alanda herkesin &ouml;n&uuml;ndedir. Ş&ouml;yle buyuruyor: &ldquo;Allaha kasem ederim! Ali&rsquo;nin &ouml;l&uuml;me olan ilgisi s&uuml;t emen &ccedil;ocuğun annesinin memelerine olan ilgisinden daha fazladır&rdquo;.[4]\r\n\r\n\r\n	Ger&ccedil;eklikte bu kişiler &ouml;nceden &ouml;lm&uuml;şlerdir. Artık yokturlar. Hepsi aşkın jiletiyle &ouml;ld&uuml;r&uuml;lm&uuml;ş. Batini şehitlik makamına varmışlardır; zira dost olan kimsenin eliyle &ouml;ld&uuml;r&uuml;lmek d&uuml;şmanın eliyle &ouml;ld&uuml;r&uuml;lmekten daha &uuml;st&uuml;nd&uuml;r. Kudsi bir hadisi şerifte ş&ouml;yle nakledilmiştir: &ldquo;Beni arayan bulur, beni bulan tanır, beni tanıyan sever ve aşık olur, bana aşık olana bende aşık olurum, aşık olduğum kimseyi &ouml;ld&uuml;r&uuml;r&uuml;m, &ouml;ld&uuml;rd&uuml;ğ&uuml;m kimsenin diyesi benim &uuml;zerimdedir, diyeti &uuml;zerimde olan kimsenin diyeti ben kendinim&rdquo;.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Mevti iradi&rdquo; i&ccedil;in ariflerce &ccedil;eşitli &ouml;nc&uuml;ller ve &ccedil;eşitli mertebeler zikredilmiştir. Bu &ouml;nc&uuml;l ve mertebeler nihayi olarak saliki (Allaha doğru yolculuğa koyulmuş kimseyi) k&acirc;mil olan &ouml;l&uuml;m makamına yetiştirir. &Ouml;l&uuml;m i&ccedil;in zikredilen bu mertebeler şunlardır.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Mevt&uuml;&rsquo;l- Abyed (beyaz &ouml;l&uuml;m)&rdquo;; bu &ouml;l&uuml;m t&uuml;r&uuml; kalbin nuraniliğini ifade eder.\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Mevt&uuml;l-Ahder1(yeşil &ouml;l&uuml;m&rdquo;); bu &ouml;l&uuml;m t&uuml;r&uuml; sade yaşamayı, sade giyinmeyi ve ihtiyari fakrı ifade eder ki can ve ruhun yeşilliği ondan kaynaklanıyor.\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Mevt&uuml;&rsquo;l-Ahmer (kırmızı &ouml;l&uuml;m)&rdquo;; bu &ouml;l&uuml;m t&uuml;r&uuml; salikin nefsiyle savaşmasını ifade eder ki b&uuml;y&uuml;k cihat olarak da nitelendirilmiştir. Cihatta &ouml;lmenin gereksinimi kanın d&ouml;k&uuml;lmesidir. Bu nedenden dolayı ona mevti ahmer (kırmızı &ouml;l&uuml;m) denilmiştir.\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Mevt&uuml;&rsquo;l-Asved (siyah &ouml;l&uuml;m)&rdquo;; bu &ouml;l&uuml;m t&uuml;r&uuml; melamet ve noksanlıkları, zahmetlerin ve dilden kaynaklanan yaraları tahamm&uuml;l etmeyi ifade ediyor.[5]&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	Bu d&ouml;rt &ouml;l&uuml;m şekillerinin daha doğru beyanı ş&ouml;yledir: Salik (Allaha doğru yolculuğa koyulmuş kimse) canından vazge&ccedil;mediği (mevt-i evvel) s&uuml;rece canana varamaz. Ebedileşemez. Ekmekten ge&ccedil;mediği s&uuml;rece (ikinci &ouml;l&uuml;m) doyma ve kanat makamına varamaz ve lezzeti tadamaz. İsminden, haysiyetinden ve sosyal konumundan ge&ccedil;emediği s&uuml;rece (siyah &ouml;l&uuml;m) zati kimliğine ve v&uuml;cudun anlamına varamaz. Aziz ve sevdiklerinden ge&ccedil;mediği s&uuml;rece (beyaz &ouml;l&uuml;m) kalp ehli olamaz.[6]\r\n\r\n\r\n	Arifler ger&ccedil;ekte d&uuml;nya ve d&uuml;nyada var olanlardan k&acirc;mil bir şekilde arınmanın yolu olan &ouml;l&uuml;m hakkında zikredilen bu d&ouml;rt mertebeyi geniş bir şekilde a&ccedil;ıklamışlar.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Hal&rsquo;i beden (bedeni &ccedil;ıkarmak):\r\n\r\n\r\n	İrfansal makamlarından olup &ldquo;ihtiyari &ouml;l&uuml;m&rdquo; ıstılahının bir diğer y&ouml;n&uuml;ne işaret eden terimlerden bir başkası &ldquo;hal&rsquo;i beden&rdquo; (bedeni &ccedil;ıkarma) ıstılahıdır. Bu ıstılah şu anlamdadır ki salik (Allaha doğru yolculuğa koyulmuş kimse) &ouml;l&uuml;m&uuml;n &ouml;tesine gidecek ve cisim kendisi i&ccedil;in bir elbise konumuna gelir. İstediği her an giyer ve istediği her an kenara atar. Arif bu makamda temel itibarıyla kendi cisminin &ouml;tesindedir.\r\n\r\n\r\n	Herkes den daha fazla bu terimi kullanan Şeyh-i İşrak ş&ouml;yle diyor: &ldquo;Bedeni kendisi i&ccedil;in bir g&ouml;mlek gibi bazen &ccedil;ıkaracak ve bazen de giyecek haline gelmeyen ve sonra kendi isteğiyle her an nura doğru y&uuml;celemeyen hi&ccedil;bir insan &ldquo;hekimi ilahi&rdquo;lerden sayılamaz&rdquo;. [7]\r\n\r\n\r\n	Başka yerde ş&ouml;yle nakledilmiştir: &ldquo;İrfansal meleklerin en b&uuml;y&uuml;ğ&uuml; &ouml;l&uuml;m meleğidir. &Ouml;yle ki m&uuml;debbir nuru (ruh) k&acirc;mil bir şekilde bedene taalluk olduğu halde karanlıklardan (zul&uuml;matlardan) ayrılıyor. B&ouml;yle olduğu halde nur &acirc;lemine varır ve kahir olan nurlara asılır. B&uuml;t&uuml;n nurani hicapları g&ouml;r&uuml;r.[8]\r\n\r\n\r\n	Bu ibarelere benzer ibareler &ldquo;şabaniye&rdquo; duasında da gelmiştir: &ldquo;İlahi! Sena y&ouml;nelik olan tevecc&uuml;h&uuml;m&uuml; kamil kılarak bana (kemalel inkita&rsquo;ı) ikram et&hellip;&ouml;yle ki kalbi g&ouml;rmeler nurani hicapları yırtıp b&uuml;y&uuml;kl&uuml;ğ&uuml;n azametine ulaşsın ve bizim ruhlarımız senin kudsi izzetine asılsın&rdquo;.[9] Burada zikretmeye şayandır ki yeni irfanların &ccedil;oğunda ve ruhi ilimlerde ruhun beden den ayrılması bir hedef olarak g&ouml;zetlenmektedir. Bu ilimler ıstılahında &ldquo;birun efkeni ruhi&rdquo; veya &ldquo;seferi ruhi&rdquo; (ruhsal yolculuk) denilmektedir. Felsefe ve irfana g&ouml;re ve İslami ilimlerde bu fenomen, asıl itibariyle &ldquo;misali bedenin maddi cisimden&rdquo; ayrılmasıdır.\r\n\r\n\r\n	Ruhun &ccedil;ıkmasında ruhu taşıyan misali beden kişinin kendi iradesiyle uykuya benzer bir halette veya onun iradesi olmaksızın ve başka bir kimsenin telkin etmesiyle maddi beden ayrılıyor. Ama bu fenomenin tersine &ldquo;hal&rsquo;i beden&rdquo; meselesi İslami irfanda ruhun ihtiyari olarak bedene olan ihtiyacı ortandan kalkacağına işaret etmektedir.[10] Bu ihtiya&ccedil;sızlık bazen saniyeliktir, bazen tekrarlanır ve bazen de daimi bir şekilde ger&ccedil;ekleşir. Seyru s&uuml;l&uuml;k&rsquo;ten olan bu mertebe nefsin tezkiyesinde a&ccedil;ılan merhaleler eserinde (m&uuml;teakiben) tahakkuk bulur. Kendi kendine veya başka kimselerin yapmacık ilkalarıyla kendinde bazı gaybi konuları icat etmek ise İslami irfanın s&ouml;yleyişi haricindedir.[11]\r\n\r\n\r\n	Yapılan a&ccedil;ıklamalara g&ouml;re &ldquo;mevti ihtiyari&rdquo; ve nihayetinde &ldquo;hal&rsquo;i beden&rdquo; gibi konular İslami irfanda ruhun kamil bir şekilde nefsani arzulardan kurtulması ve nefsin kamil bir şekilde tecrit bulmasıdır ki nihayi olarak &ldquo;fena&rdquo; makamına varacak olmasıdır.\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] ALLAME MECLİSİ, &ldquo;Biharu&rsquo;l-Envar&rdquo;, c. 69, s. 57.\r\n\r\n\r\n	[2] Cuma, 6.\r\n\r\n\r\n	[3] Nisa, 66.\r\n\r\n\r\n	[4] Vellahi li ibni Ebi Talip anesun bil mevt mine&rsquo;t-tıfli bi suda ummihi&rdquo;, (ALLAME TABATABAİ, &ldquo;Biharu&rsquo;l-Envar&rdquo;, c. 71, s. 5.)\r\n\r\n\r\n	[5] HASAN ZADE AMULİ, &ldquo;Şerh-i Uyun-i Mesaili&rsquo;n-Nefs&rdquo;, s. 154. (Alıntı yapılmış).\r\n\r\n\r\n	[6] HANCANİ,&nbsp; Ali Ekber, حکمت نوری (اشراق)&nbsp; &ldquo;fasl-i mergi sefid (kıyamet-i dıl&rdquo;, s. 41.\r\n\r\n\r\n	[7] &ldquo;Şerh-i hikmet-i işrak&rdquo;, Tahkik: Abdullah NURANİ-Mehdi MUHAKKIK, Tahran: Enc&uuml;men Asar ve Mefahir-i Ferhengi, 1383, s. 4.\r\n\r\n\r\n	[8] A.g.e., s. 531.\r\n\r\n\r\n	[9] &ldquo;Biharu&rsquo;l-Envar&rdquo;, c. 91, s. 97.\r\n\r\n\r\n	[10] Buna binaen &ldquo;birun efkeniyi ruhi&rdquo; (ruhun bedenden ayrılması) ruhi bir fenomen olarak kendiliğinden ve &ldquo;nefsi tezkiye&rdquo; bağlamında yapılması gereken merhaleler yaşanmadan manevi tekam&uuml;lde hi&ccedil;bir etkisi olamaz. &ndash;her ne kadar bu iş bir&ccedil;ok salikler i&ccedil;in ger&ccedil;ekleşiyor ise de-. &ldquo;Hal&rsquo;i beden&rdquo; ve &ldquo;ihtiyari &ouml;l&uuml;m&rdquo; kelimenin ger&ccedil;ek anlamıyla &ldquo;birun efkeni ruhi&rdquo; meselesinin &ouml;tesinde olan bir şeydir. Zira bu (&ldquo;Hal&rsquo;i beden&rdquo; ve &ldquo;ihtiyari &ouml;l&uuml;m&rdquo;) arifte v&uuml;cutsal kemal bağlamında hasıla gelen değişiklik ve tebdilliktir ki onu k&uuml;lli bir şekilde cismin &ouml;tesine g&ouml;t&uuml;r&uuml;yor. Bu nedenle maddi olan beden nurani bir bedenin tecelli bulmasıyla rakik (ince) bir perde h&uuml;km&uuml;ndedir. Her an onu terk edebilir. İşte bu durum irfani olan b&uuml;y&uuml;k bir menzilettir ki şeyhi işrak onu &ldquo;hal&rsquo;i beden&rdquo; olarak adlandırmış ve hekimlerden &ccedil;ok az bir kısım bu makama sahip olduğuna inanıyor.\r\n\r\n\r\n	[11] Korku ve azapla beraberlik yapması m&uuml;mk&uuml;n olan ruh ile cisim arasında ger&ccedil;ekleşen ikilem dolayısıyla bu haletin meydana gelmesi ve pratik olarak hastalığa tebdil olan şey irfani makamların haricinde sayılan bir durumdur.\r\n\r\n\r\n	&nbsp;'),(175,'tr172','<p>\r\n	<br />\r\n	&nbsp;Allah u Teala mutlak feyyaz ve feyzi daimidir. Feyzinin devamlılığı daimi ve ardı ardına yaratmayı iktiza eder dolayısıyla v&uuml;cut bulmayı (yaratılışı) hak eden her şeyi yaratır. Allahın feyyaz ve Cevat (gibi) sıfatları, yaratmak ve icat etmekle tahakkuk ve tecelli bulur. Dolayısıyla feyyaz oluşunun gereği yaratıcı olmaktır.</p>\r\n\r\n<p>\r\n	Allah u Teala hi&ccedil;bir zaman feyzi men etmemiş ve etmeyecektir. Onun feyzi daimi olarak akmış ve cari olmuştur. Zira Allah u Teala&rsquo;nın ne başlangıcı var ne sonu. O s&uuml;rekli olmuş ve olacaktır. Netice itibarıyla onun feyzi de daimi olmuş ve olacaktır. Ancak Allahın feyzi her zaman bir nesli icat etmek olmuştur. Mevcut olan nesil ayetler ve rivayetlerin a&ccedil;ıkladığına g&ouml;re Adem&rsquo;in z&uuml;rriyetindendir ki Adem&rsquo;in kendisi toprak ve sudan yaratılmıştır.</p>\r\n\r\n<p>\r\n	Tefsir-i Safide &ldquo;Kaf&rdquo; suresinin 15. Ayetin zeylinde imam Bakır&rsquo;dan bir rivayet nakledilmiş. Dakik bir şekilde bu surunun cevabıdır. Ayet ş&ouml;yle diyor: &ldquo;İlk yaratmada &acirc;cizlik mi g&ouml;sterdik ki (yeniden yaratamayalım)? Doğrusu onlar, yeniden yaratılış konusunda ş&uuml;phe i&ccedil;indedirler&rdquo;.[1]</p>\r\n\r\n<p>\r\n	İmam Bakır&rsquo;dan (a.s.) mevcut insanlardan sonra yeni insanların yaratılışı hakkında soru soruldu. İmam ş&ouml;yle cevap verdi: &ldquo;Allah u Teala Adem&rsquo;den olan şu anki neslin &ouml;mr&uuml; ve bu alemin m&uuml;ddeti tamamlandırıp cennet ehlini cennete ve cehennem ehli cehenneme yerleştirdiği vakit yeni bir d&uuml;nyayı anne ve babası olmayan yeni insanlarla yaratacaktır. Tevhit anlayışına sahip olup Allaha ibadet eden insanlar i&ccedil;in şu anki yerin dışında bir yer ve yeni bir g&ouml;k yaratacak ve onları oraya (ikisinin arasına) yerleştirecektir. Siz Allah, beşerin babası olan Ademin nesli olan sizler dışında başka bir nesli yaratmayacağını mı sanıyorsunuz? Allaha yemin ederim ki Allah binlerce alem ve binlerce Adem yaratmıştır&hellip; buna binaen bu hadisin başında gelen g&ouml;re bu alemin sonunda yaratılış sona ermiyor. Doğrusu yeni insanların yeni yery&uuml;z&uuml; ve yeni g&ouml;ky&uuml;z&uuml;yle yaratılacaktır.[2]</p>\r\n\r\n<p>\r\n	İlgili indeksler:</p>\r\n\r\n<p>\r\n	&nbsp;\r\n	<p>\r\n		&nbsp;------------</p>\r\n</p>\r\n\r\n<p>\r\n	[1] E fe ayina bil halkil evvel bel hum fi lebsim min halkin cedid (Kaf, 15).</p>\r\n\r\n<p>\r\n	[2] Şeyh Saduk, &ldquo;Hisal&rdquo;, Kum: Camiatu Mudderisin, 1403 kameri, c, 2, s. 652; FEYZİ KAŞANİ, Muhsin, &ldquo;Tefsir-i es-Safi&rdquo;, c. 5, s. 60. &ldquo;(ennehu suile hazihil ayete fe kale tevilu zalik: innellahe Teala iza efna hazihil halke ve hazihil aleme ve sekene ehlel cenneti el-cennete ve ehlen-nar-i en-nare cededellahu alemen gayre hazalaleme ve cedede halken min gayri fehuletin ve la unasın. Yabudunehu ve yuvehidunehu ve haleke lehum erden gayre hazihil erde, tehmuluhum ve semae gayre Hazessemae tezilluhum. Lealleke tera innellahe haleke Hazal alemel vahide. Tera ennellahe lem yahluk beşeren gayrekum, bela vellahi lekad haleke elfe elfe alem ve elfe elfe ade,&hellip;)&rdquo;.</p>\r\n','','&nbsp;Allah u Teala mutlak feyyaz ve feyzi daimidir. Feyzinin devamlılığı daimi ve ardı ardına yaratmayı iktiza eder dolayısıyla v&uuml;cut bulmayı (yaratılışı) hak eden her şeyi yaratır. Allahın feyyaz ve Cevat (gibi) sıfatları, yaratmak ve icat etmekle tahakkuk ve tecelli bulur. Dolayısıyla feyyaz oluşunun gereği yaratıcı olmaktır.\r\n\r\n\r\n	Allah u Teala hi&ccedil;bir zaman feyzi men etmemiş ve etmeyecektir. Onun feyzi daimi olarak akmış ve cari olmuştur. Zira Allah u Teala&rsquo;nın ne başlangıcı var ne sonu. O s&uuml;rekli olmuş ve olacaktır. Netice itibarıyla onun feyzi de daimi olmuş ve olacaktır. Ancak Allahın feyzi her zaman bir nesli icat etmek olmuştur. Mevcut olan nesil ayetler ve rivayetlerin a&ccedil;ıkladığına g&ouml;re Adem&rsquo;in z&uuml;rriyetindendir ki Adem&rsquo;in kendisi toprak ve sudan yaratılmıştır.\r\n\r\n\r\n	Tefsir-i Safide &ldquo;Kaf&rdquo; suresinin 15. Ayetin zeylinde imam Bakır&rsquo;dan bir rivayet nakledilmiş. Dakik bir şekilde bu surunun cevabıdır. Ayet ş&ouml;yle diyor: &ldquo;İlk yaratmada &acirc;cizlik mi g&ouml;sterdik ki (yeniden yaratamayalım)? Doğrusu onlar, yeniden yaratılış konusunda ş&uuml;phe i&ccedil;indedirler&rdquo;.[1]\r\n\r\n\r\n	İmam Bakır&rsquo;dan (a.s.) mevcut insanlardan sonra yeni insanların yaratılışı hakkında soru soruldu. İmam ş&ouml;yle cevap verdi: &ldquo;Allah u Teala Adem&rsquo;den olan şu anki neslin &ouml;mr&uuml; ve bu alemin m&uuml;ddeti tamamlandırıp cennet ehlini cennete ve cehennem ehli cehenneme yerleştirdiği vakit yeni bir d&uuml;nyayı anne ve babası olmayan yeni insanlarla yaratacaktır. Tevhit anlayışına sahip olup Allaha ibadet eden insanlar i&ccedil;in şu anki yerin dışında bir yer ve yeni bir g&ouml;k yaratacak ve onları oraya (ikisinin arasına) yerleştirecektir. Siz Allah, beşerin babası olan Ademin nesli olan sizler dışında başka bir nesli yaratmayacağını mı sanıyorsunuz? Allaha yemin ederim ki Allah binlerce alem ve binlerce Adem yaratmıştır&hellip; buna binaen bu hadisin başında gelen g&ouml;re bu alemin sonunda yaratılış sona ermiyor. Doğrusu yeni insanların yeni yery&uuml;z&uuml; ve yeni g&ouml;ky&uuml;z&uuml;yle yaratılacaktır.[2]\r\n\r\n\r\n	İlgili indeksler:\r\n\r\n\r\n	&nbsp;\r\n	\r\n		&nbsp;------------\r\n\r\n\r\n\r\n	[1] E fe ayina bil halkil evvel bel hum fi lebsim min halkin cedid (Kaf, 15).\r\n\r\n\r\n	[2] Şeyh Saduk, &ldquo;Hisal&rdquo;, Kum: Camiatu Mudderisin, 1403 kameri, c, 2, s. 652; FEYZİ KAŞANİ, Muhsin, &ldquo;Tefsir-i es-Safi&rdquo;, c. 5, s. 60. &ldquo;(ennehu suile hazihil ayete fe kale tevilu zalik: innellahe Teala iza efna hazihil halke ve hazihil aleme ve sekene ehlel cenneti el-cennete ve ehlen-nar-i en-nare cededellahu alemen gayre hazalaleme ve cedede halken min gayri fehuletin ve la unasın. Yabudunehu ve yuvehidunehu ve haleke lehum erden gayre hazihil erde, tehmuluhum ve semae gayre Hazessemae tezilluhum. Lealleke tera innellahe haleke Hazal alemel vahide. Tera ennellahe lem yahluk beşeren gayrekum, bela vellahi lekad haleke elfe elfe alem ve elfe elfe ade,&hellip;)&rdquo;.',''),(2041,'tr2176','<p>\r\n	mezi, insanın eşiyle oynaşması sonucu &ccedil;ıkan rutubete denir, bu rutubet temiz olup abdesti de bozmaz.&nbsp;</p>\r\n','','mezi, insanın eşiyle oynaşması sonucu &ccedil;ıkan rutubete denir, bu rutubet temiz olup abdesti de bozmaz.&nbsp;',''),(176,'tr171','<div class=\"quest-content\" id=\"A3_1\" style=\"display: block;\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Dini &ouml;ğretilere g&ouml;re m&uuml;min olan kimselere karşı k&ouml;t&uuml;mser olmamak gerekir. Onlar hakkında zihnimizde bile yanlış h&uuml;k&uuml;m etmemek gerekir. Bunanla birlikte eğer başkaları hakkında b&ouml;yle d&uuml;ş&uuml;nceler zihnimizde şekillenirse bu d&uuml;ş&uuml;nceleri dakik ve detaylı bir şekilde karşı tarafla paylaşıp helallik istememize gerek yok. Bilakis bu k&ouml;t&uuml; d&uuml;ş&uuml;ncelerden temizlenmek ve onları yok etmek i&ccedil;in hem kendimiz i&ccedil;in ve hem de hakkında k&ouml;t&uuml; d&uuml;ş&uuml;nd&uuml;ğ&uuml;m&uuml;z kimseler i&ccedil;in rabbimizden bağışlamayı dilememiz gerekir ki bu istiğfar g&uuml;nahlarımızın kefareti olacaktır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Diğer taraftan da b&uuml;t&uuml;n g&uuml;nahlarımız i&ccedil;in rabbimizden affımızı dilememiz gerekir ve bunun yanı sıra kişiye mali veya manevi zarar kavuşturmuş isek ondan helallik dilememiz ve m&uuml;mk&uuml;n derecede de onu telafi etmemiz gerekir. Bu durum dışında ve k&ouml;t&uuml;mser d&uuml;ş&uuml;nmek ve hasutluk yapıldığı gibi yerlerde ise helallik talep etmek diye bir şey s&ouml;z konusu değildir. Elbette eğer helallik istemek k&uuml;lli olur ve ikisi arasındaki ilişkilerin zedelenmesine neden olmuyor ise bu y&ouml;ntemden (genel ve k&uuml;lli helallik isteme y&ouml;nteminden) yararlanılmalıdır.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Bu konuda &ouml;nemli d&ouml;rt aslı a&ccedil;ıklayarak kısa cevapta &ouml;zetlediğimiz cevabın delillerini ve kaynaklarını hizmetinize sunacağız. &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; K&ouml;t&uuml;mser D&uuml;ş&uuml;nmenin Haramlılığı: Ş&uuml;phesiz İslamın &ouml;ğretileri esasınca iman sahibi olan kimseler bir birlerine g&uuml;venmeleri ve bir birine karşı k&ouml;t&uuml;mser olmamaları gerekir. Allah u Teala Hucurat suresinde a&ccedil;ık bir dille m&uuml;min olan kimselere birbirine karşı k&ouml;t&uuml;mser olmamalarını tavsiye ediyor. Zira k&ouml;t&uuml;mserlerin bir kısmı g&uuml;nahtır. &ldquo;Ey iman edenler! Zannın bir&ccedil;oğundan sakının. &Ccedil;&uuml;nk&uuml; zannın bir kısmı g&uuml;nahtır&rdquo;.[1] Bu ayetin i&ccedil;eriğiyle benzerliği olan ayetler kur&rsquo;an&rsquo;ın diğer yerlerinde de var olmaktadır.[2] Sayısızca rivayetlerde bu konuya işaret edilmiştir. Hazreti Ali&rsquo;den (a.s.) nakledilen aşağıdaki s&ouml;z bu c&uuml;mledendir: &ldquo;Eğer kendi kardeşinin s&ouml;zlerine uygun bir tevcih getirebiliyorsan onun s&ouml;ylediklerine k&ouml;t&uuml;mser olma&rdquo;.[3] Bu esasa g&ouml;re k&ouml;t&uuml;mserliğin kendisi zati itibariyle beğenilmeyen bir niteliktir. İster zuhur ve amele ge&ccedil;irilmiş olsun ister zihin kafesinde baki bırakılmış olsun.<br />\r\n	&nbsp;&nbsp;&nbsp; Helallik İsteme: Bir şahıs bir g&uuml;nah işledi vakit onun işlemiş olduğu g&uuml;nah iki halet dışında değildir: İşlemiş olduğu bu g&uuml;nah ya kendisine yalnız zararı vardır ve onu Allah katında sahip olduğu makam ve menzilesinden aşağı &ccedil;ekiyor. Ya işaret edilen bu zararın yanı sıra başkalarına da manevi ve maddi zararı kavuşturur. Birinci şık hakkında ş&ouml;yle denmeli: G&uuml;nahın telafi edilmesinin tek yolu Allah ile manevi irtibata ge&ccedil;mek ve ondan affını dilemesi m&uuml;mk&uuml;nd&uuml;r. Başkalarını işlemiş olduğu bu g&uuml;nahtan haberdar etmesi gerekmez. Bilakis işlemiş olduğu bu g&uuml;nahı gizli tutması vacip derecesinde ve başkalarını ondan haberdar etmesi ikinci bir g&uuml;nah olacaktır.[4]</p>\r\n\r\n<p>\r\n	Ama ikinci şıktaki g&uuml;nah t&uuml;r&uuml;nden ise zarar vermiş olduğu kişiden g&uuml;nl&uuml;n&uuml; alması gerekir ve işlemiş olduğu g&uuml;nah nedeniyle kendisine kavuşturmuş olduğu zararı telafi edip daha sonra ilahi dergahtan affını dilemesi gerekir. Şimdi hangi g&uuml;nahların başkasına zararı olacağı m&uuml;mk&uuml;n olan eylemlere bakalım:</p>\r\n\r\n<p>\r\n	2-1. Bu bağlamda ilk olarak zihne gelen zararlar maddi zararlardır. &ldquo;Hakku&rsquo;n-nas&rdquo; (insan hakkı) bağlamında zikredilen rivayetlerin &ccedil;oğu bu t&uuml;r zararları i&ccedil;eriyor.[5]</p>\r\n\r\n<p>\r\n	2-2. insan başkasına iftira ederek ve gıybetini yaparak onun kişiliği ve haysiyetine zarar verebilir. Bu durumda m&uuml;mk&uuml;n derecede kusur yapan kişi haysiyetini ve kişiliğini zedelemiş olduğu kişinin sosyal konumunu ve onun hasiyetini &ouml;nceki hale d&ouml;nd&uuml;rmesine &ccedil;alışması gerekir. En azında yapılması gereken en az şey &ouml;z&uuml;r dileyip affını ve halalık talep etmesidir. İmam Sadık (a.s.) bu bağlamda ş&ouml;yle buyurmaktadır: &ldquo;Bir M&uuml;sl&uuml;man&rsquo;ın malına ve haysiyetine zarar veren kimse zarar verdiği kişiden helallik talep etmesi kendine vaciptir&rdquo;.[6]</p>\r\n\r\n<p>\r\n	2-3. Ş&uuml;pheye uyandırıcı konuşmalarıyla insanları doğru yoldan saptırmış olan kimselerin ger&ccedil;ek t&ouml;vbelerinin ger&ccedil;ekleşebilmesi i&ccedil;in muhataplarına karşı yapmış oldukları yanlışı kendilerine bildirmeleri ve onlardan tekrar doğru yola d&ouml;nmelerini istemeleri gerekir.[7] &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Bazı Yanlışların Tamamen Affolunması: S&ouml;z konusu bağlamdaki &uuml;&ccedil;&uuml;n asıl şudur ki merhametli olan Rabbimizin sonsuz rahmetini ve bağışlayıcı oluşunu dikkate aldığımızda g&uuml;nl&uuml;k olarak bir &ccedil;ok insanın yaşamında meydana gelen bir kısım hataları ve yanlışları tamamen affedeceğine inanıyoruz. Kabul g&ouml;r&uuml;lmeyen hayaller ve dışarıda etkinliğini g&ouml;sterecek şekilde pratiğe d&ouml;n&uuml;şt&uuml;r&uuml;lmemiş ama insanın kalbinde yer edinmiş olan hasutluk bu kısım g&uuml;nahlardandır.[8] Bu t&uuml;r davranış ve eylemler her ne kadar beğenilmiyor ve k&ouml;t&uuml;lenmiştir ise de ama Allahın affına maruz kalabiliyor.</p>\r\n\r\n<p>\r\n	Bu bağışlamanın delilini şunda arayabiliriz ki k&ouml;t&uuml;mser ve hasut olan kişi karşıdaki şahsa daha hi&ccedil;bir zarar vermemiş dolayısıyla ona medyun olup kendisinden helallik talebinde bulunmasına gerek duyulacak duruma gelmemiştir. Bilakis tek y&ouml;nden kendisine zarar vermiş ve peygamber&rsquo;in (s.a.a) değimiyle; &ldquo;b&ouml;yleli kimse yaşamından en az lezzet g&ouml;t&uuml;ren kimsedir&rdquo;.[9] Başka bir taraftan Allahın tavsiyesine aykırılık yaptığından dolayı kendisiyle Rabbi arasındaki ilişkiyi zedelemiş. Bu nedenle bağışlama hakkı sadece Allaha aittir.</p>\r\n\r\n<p>\r\n	Elbette şuna dikkat etmek gerekir ki Allahın bağışlayıcı olduğunu bahane ederek olumsuz olan bu niteliği i&ccedil; d&uuml;nyasında devam ettirmeye kalkışmamak gerekir. Zira eğer şeytansal vesveseler uzun bir zaman insanın i&ccedil; aleminde devam ederse zorunlu olarak dışa vurulacaktır. Bu durumda telafi etmek olduk&ccedil;a zorlaşacaktır.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Dostluk ve Arkadaşlık İlişkinin Devam Edilmesinin Gerekliliği: Helallik talep etmenin nedenlerinden birisi şudur ki her ne delilden dolayı zedelenmiş olan kişiler arasındaki dostluk ilişkisi tekrar d&uuml;zeltilmiş olması ve her iki taraf ta kendisini, &ldquo;yalnızca m&uuml;minler kardeştirler&rdquo;[10] şeklideki ayetin reel &ouml;rneği konuma getirmeleri gerekir. Bu esasa g&ouml;re sizin sormuş olduğunuz soruda da olduğu gibi karşı tarafa maddi ve manevi zarar kavuşturmamış bazı yerlerde şuna bakmak gerekir; sizin ona m&uuml;racaat edip ondan helallik talep etmekle ikiniz arasındaki dostluk daha da g&uuml;&ccedil;lenmesine neden olur yoksa ters tepki yapıp size karşı k&ouml;t&uuml;mser olmaya mı neden olacak? (bunun teşhisi size aittir). Birinci şıka neden olacaksa bu işi yapmaya girişirsiniz. Ama eğer ikinci şıka neden oluyor ve kayda değer olumlu faydayı sağlayacak s&ouml;z konusu olmadığı yerlerde Allahtan onun i&ccedil;in istiğfar dilemesini kendi hatasının bağışlanması i&ccedil;in vesile edininiz. Şu noktaya da dikkat ediniz ki bu y&ouml;ntemin aynısı eserini dış aleme yansıtmış olan gıybet şeklindeki b&uuml;y&uuml;k g&uuml;nahın affolunması i&ccedil;in de bazı yerlerde &ouml;nerilmiştir.[11]</p>\r\n\r\n<p>\r\n	Konunun sonunda dikkat ve tevecc&uuml;h&uuml;n&uuml;z&uuml; sorunuzla irtibatlı olan tarihi bir olaya &ccedil;ekeceğiz:</p>\r\n\r\n<p>\r\n	Şakik-i Balhi naklediyor: Bir sene hacca niyetlendim hacca gidiyordum. Yolun ortasında birlikte olduğumuzu toplumun arasında g&ouml;zlerim, &ccedil;ehresi g&uuml;zel, bedeni zayıf ve elbisesi y&ouml;nl&uuml; olup bir k&ouml;şede oturan bir yakışıklı gence &ccedil;arptı. Kendi kendime ş&ouml;yle dedim: Kesinlikle bu gen&ccedil; sofilerden ve bu yolculukta kendisini başkalarına y&uuml;k edecektir! Kesinlikle onun yanına gidip onu azarlayacağım. Ona yaklaştıktan sonra (dilimin ucuna hi&ccedil;bir şey daha getirmemişim), o Allah tarafından başkalarına karşı k&ouml;t&uuml;mser olmasını nehiy eden i&ccedil;erikli ayeti kerimeyi okudu ve beni kendi halime bırakarak kenara &ccedil;ekildi. Ben kendi kendime ş&ouml;yle dedim: &Ccedil;ok acayip bir konudur bu. Bu gen&ccedil; hem beni tanıdı ve hem de kalbimden ge&ccedil;enden haber verdi. Kesinlikle o iyi bir kuldur. Kesinlikle kendimi ona yetiştirip ondan helallik talep edeceğim. Hemen onun arksından suratla gittim. Ancak onu bir sonraki durağa kadar (mola vercekleri yer) g&ouml;remedim. Bu durakta da onu namaz kılar, bedeni muzdarip ve g&ouml;zlerinden yaşlar akar halde g&ouml;rd&uuml;m. Namazını bitirdikten sonra ona taraf y&uuml;r&uuml;d&uuml;m ona yaklaştığımda beni g&ouml;r&uuml;nce kuranı kerimden şu anlamı i&ccedil;eren ayeti kerimeyi okudu: &ldquo;Ben t&ouml;vbe edip Salih amel işleyen ve hidayet yolunda adımını atacak kişileri bağışlayacağım&rdquo;.[12]&nbsp; Sonra o b&uuml;y&uuml;k adam beni bıraktı kendi yoluna devam etti&hellip;en sonunda o kişinin ilahi &ouml;nder İmam Musa Kazım dışında başka bir kimsenin olmadığını anladım.[13]&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Yedinci imamın (a.s.) davranışlarından anlaşılan şudur: İmanlı kardeşine karşı hi&ccedil;bir zaman k&ouml;t&uuml;mser olamamak gerekir. Bununla birlikte eğer b&ouml;yle bir durum yaşandı ve kardeşine her hangi bir zarar vermemişsen kalbin derinliğinden t&ouml;vbe edersen Allah t&ouml;vbesini kabul g&ouml;recek ve onun kardeşinden helallik talebinde de bulunması gerekmiyor. (Dikkat ediniz imam helal ettim demedi. Belki ger&ccedil;ek t&ouml;vbe eden kişilerin t&ouml;vbesinin kabul edileceğini anlatan ayeti kerimeyi okudu.</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Hucurat, 12.</p>\r\n\r\n<p>\r\n	[2] &ldquo;Bu iftirayı işittiğiniz zaman, iman eden erkek ve kadınlar, kendi (din kardeş)leri hakkında iyi zan besleyip de, &ldquo;Bu, apa&ccedil;ık bir iftiradır&rdquo; deselerdi ya!&rdquo; (Nur, 12); &ldquo;(Ey m&uuml;nafıklar!) Siz aslında, Peygamberin ve inananların bir daha ailelerine geri d&ouml;nmeyeceklerini sanmıştınız. Bu, sizin g&ouml;n&uuml;llerinize g&uuml;zel g&ouml;sterildi de k&ouml;t&uuml; zanda bulundunuz ve hel&acirc;ki hak eden bir kavim oldunuz&rdquo; (Feth, 12).</p>\r\n\r\n<p>\r\n	[3] KULEYNİ, Muhammed b. Yakup, &ldquo;Kafi&rdquo;, Tahran: Daru&rsquo;l-Kutubu&rsquo;l İslamiye, 1365, c. 2, s. 362, hadis no: 3.</p>\r\n\r\n<p>\r\n	[4] HUR AMULİ, &ldquo;Vesailu&rsquo;ş-Şia&rdquo;, Kum: M&uuml;esesei Alulbeyt, 1409, hicri kameri, c. 16, s. 63, hadis no: 20990.</p>\r\n\r\n<p>\r\n	[5] A.g.e.</p>\r\n\r\n<p>\r\n	[6] &ldquo;Deaimu&rsquo;l-İslam&rdquo;, Mısır: Daru&rsquo;l-Mearıf, 1385, hicri kameri, c. 2, s. 485, hadis No: 1731.</p>\r\n\r\n<p>\r\n	[7] HUR AMULİ, &ldquo;Vesailu&rsquo;ş-Şia&rdquo;, Kum: M&uuml;esesei Alulbeyt, 1409, hicri kameri, c. 16, s. 54, bap 79.</p>\r\n\r\n<p>\r\n	[8] [8] KULEYNİ, Muhammed b. Yakup, &ldquo;Kafi&rdquo;, Tahran: Daru&rsquo;l-Kutubu&rsquo;l İslamiye, 1365, c. 2, s. 463, hadis no: 2.</p>\r\n\r\n<p>\r\n	[9] Şeyh Saduk, &ldquo;Men la Yahduru&rsquo;l-Fakih&rdquo;, Kum: İntişarati Camiayi Mudderisin, 1413, hicri kameri, c. 4, s. 394.</p>\r\n\r\n<p>\r\n	[10] Hucurat, 10.</p>\r\n\r\n<p>\r\n	[11] MECLİSi, Muhammed Bakır, &ldquo;Biharu&rsquo;l-Envar&rdquo;, Beyrut: Muessest&uuml;&rsquo;l-Vefa,1404, hicri kameri, c. 72, s. 42, 241, 252.</p>\r\n\r\n<p>\r\n	[12] Taha, 82.</p>\r\n\r\n<p>\r\n	[13] MECLİSi, Muhammed Bakır, &ldquo;Biharu&rsquo;l-Envar&rdquo;, Beyrut: Muessest&uuml;&rsquo;l-Vefa,1404, hicri kameri, c. 48, s. 80, hadis no: 102.</p>\r\n','Dini &ouml;ğretilere g&ouml;re m&uuml;min olan kimselere karşı k&ouml;t&uuml;mser olmamak gerekir. Onlar hakkında zihnimizde bile yanlış h&uuml;k&uuml;m etmemek gerekir. Bunanla birlikte eğer başkaları hakkında b&ouml;yle d&uuml;ş&uuml;nceler zihnimizde şekillenirse bu d&uuml;ş&uuml;nceleri dakik ve detaylı bir şekilde karşı tarafla paylaşıp helallik istememize gerek yok. Bilakis bu k&ouml;t&uuml; d&uuml;ş&uuml;ncelerden temizlenmek ve onları yok etmek i&ccedil;in hem kendimiz i&ccedil;in ve hem de hakkında k&ouml;t&uuml; d&uuml;ş&uuml;nd&uuml;ğ&uuml;m&uuml;z kimseler i&ccedil;in rabbimizden bağışlamayı dilememiz gerekir ki bu istiğfar g&uuml;nahlarımızın kefareti olacaktır.\r\n\r\n	\r\n		Diğer taraftan da b&uuml;t&uuml;n g&uuml;nahlarımız i&ccedil;in rabbimizden affımızı dilememiz gerekir ve bunun yanı sıra kişiye mali veya manevi zarar kavuşturmuş isek ondan helallik dilememiz ve m&uuml;mk&uuml;n derecede de onu telafi etmemiz gerekir. Bu durum dışında ve k&ouml;t&uuml;mser d&uuml;ş&uuml;nmek ve hasutluk yapıldığı gibi yerlerde ise helallik talep etmek diye bir şey s&ouml;z konusu değildir. Elbette eğer helallik istemek k&uuml;lli olur ve ikisi arasındaki ilişkilerin zedelenmesine neden olmuyor ise bu y&ouml;ntemden (genel ve k&uuml;lli helallik isteme y&ouml;nteminden) yararlanılmalıdır.','&nbsp;Bu konuda &ouml;nemli d&ouml;rt aslı a&ccedil;ıklayarak kısa cevapta &ouml;zetlediğimiz cevabın delillerini ve kaynaklarını hizmetinize sunacağız. &nbsp;\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; K&ouml;t&uuml;mser D&uuml;ş&uuml;nmenin Haramlılığı: Ş&uuml;phesiz İslamın &ouml;ğretileri esasınca iman sahibi olan kimseler bir birlerine g&uuml;venmeleri ve bir birine karşı k&ouml;t&uuml;mser olmamaları gerekir. Allah u Teala Hucurat suresinde a&ccedil;ık bir dille m&uuml;min olan kimselere birbirine karşı k&ouml;t&uuml;mser olmamalarını tavsiye ediyor. Zira k&ouml;t&uuml;mserlerin bir kısmı g&uuml;nahtır. &ldquo;Ey iman edenler! Zannın bir&ccedil;oğundan sakının. &Ccedil;&uuml;nk&uuml; zannın bir kısmı g&uuml;nahtır&rdquo;.[1] Bu ayetin i&ccedil;eriğiyle benzerliği olan ayetler kur&rsquo;an&rsquo;ın diğer yerlerinde de var olmaktadır.[2] Sayısızca rivayetlerde bu konuya işaret edilmiştir. Hazreti Ali&rsquo;den (a.s.) nakledilen aşağıdaki s&ouml;z bu c&uuml;mledendir: &ldquo;Eğer kendi kardeşinin s&ouml;zlerine uygun bir tevcih getirebiliyorsan onun s&ouml;ylediklerine k&ouml;t&uuml;mser olma&rdquo;.[3] Bu esasa g&ouml;re k&ouml;t&uuml;mserliğin kendisi zati itibariyle beğenilmeyen bir niteliktir. İster zuhur ve amele ge&ccedil;irilmiş olsun ister zihin kafesinde baki bırakılmış olsun.\r\n	&nbsp;&nbsp;&nbsp; Helallik İsteme: Bir şahıs bir g&uuml;nah işledi vakit onun işlemiş olduğu g&uuml;nah iki halet dışında değildir: İşlemiş olduğu bu g&uuml;nah ya kendisine yalnız zararı vardır ve onu Allah katında sahip olduğu makam ve menzilesinden aşağı &ccedil;ekiyor. Ya işaret edilen bu zararın yanı sıra başkalarına da manevi ve maddi zararı kavuşturur. Birinci şık hakkında ş&ouml;yle denmeli: G&uuml;nahın telafi edilmesinin tek yolu Allah ile manevi irtibata ge&ccedil;mek ve ondan affını dilemesi m&uuml;mk&uuml;nd&uuml;r. Başkalarını işlemiş olduğu bu g&uuml;nahtan haberdar etmesi gerekmez. Bilakis işlemiş olduğu bu g&uuml;nahı gizli tutması vacip derecesinde ve başkalarını ondan haberdar etmesi ikinci bir g&uuml;nah olacaktır.[4]\r\n\r\n\r\n	Ama ikinci şıktaki g&uuml;nah t&uuml;r&uuml;nden ise zarar vermiş olduğu kişiden g&uuml;nl&uuml;n&uuml; alması gerekir ve işlemiş olduğu g&uuml;nah nedeniyle kendisine kavuşturmuş olduğu zararı telafi edip daha sonra ilahi dergahtan affını dilemesi gerekir. Şimdi hangi g&uuml;nahların başkasına zararı olacağı m&uuml;mk&uuml;n olan eylemlere bakalım:\r\n\r\n\r\n	2-1. Bu bağlamda ilk olarak zihne gelen zararlar maddi zararlardır. &ldquo;Hakku&rsquo;n-nas&rdquo; (insan hakkı) bağlamında zikredilen rivayetlerin &ccedil;oğu bu t&uuml;r zararları i&ccedil;eriyor.[5]\r\n\r\n\r\n	2-2. insan başkasına iftira ederek ve gıybetini yaparak onun kişiliği ve haysiyetine zarar verebilir. Bu durumda m&uuml;mk&uuml;n derecede kusur yapan kişi haysiyetini ve kişiliğini zedelemiş olduğu kişinin sosyal konumunu ve onun hasiyetini &ouml;nceki hale d&ouml;nd&uuml;rmesine &ccedil;alışması gerekir. En azında yapılması gereken en az şey &ouml;z&uuml;r dileyip affını ve halalık talep etmesidir. İmam Sadık (a.s.) bu bağlamda ş&ouml;yle buyurmaktadır: &ldquo;Bir M&uuml;sl&uuml;man&rsquo;ın malına ve haysiyetine zarar veren kimse zarar verdiği kişiden helallik talep etmesi kendine vaciptir&rdquo;.[6]\r\n\r\n\r\n	2-3. Ş&uuml;pheye uyandırıcı konuşmalarıyla insanları doğru yoldan saptırmış olan kimselerin ger&ccedil;ek t&ouml;vbelerinin ger&ccedil;ekleşebilmesi i&ccedil;in muhataplarına karşı yapmış oldukları yanlışı kendilerine bildirmeleri ve onlardan tekrar doğru yola d&ouml;nmelerini istemeleri gerekir.[7] &nbsp;\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Bazı Yanlışların Tamamen Affolunması: S&ouml;z konusu bağlamdaki &uuml;&ccedil;&uuml;n asıl şudur ki merhametli olan Rabbimizin sonsuz rahmetini ve bağışlayıcı oluşunu dikkate aldığımızda g&uuml;nl&uuml;k olarak bir &ccedil;ok insanın yaşamında meydana gelen bir kısım hataları ve yanlışları tamamen affedeceğine inanıyoruz. Kabul g&ouml;r&uuml;lmeyen hayaller ve dışarıda etkinliğini g&ouml;sterecek şekilde pratiğe d&ouml;n&uuml;şt&uuml;r&uuml;lmemiş ama insanın kalbinde yer edinmiş olan hasutluk bu kısım g&uuml;nahlardandır.[8] Bu t&uuml;r davranış ve eylemler her ne kadar beğenilmiyor ve k&ouml;t&uuml;lenmiştir ise de ama Allahın affına maruz kalabiliyor.\r\n\r\n\r\n	Bu bağışlamanın delilini şunda arayabiliriz ki k&ouml;t&uuml;mser ve hasut olan kişi karşıdaki şahsa daha hi&ccedil;bir zarar vermemiş dolayısıyla ona medyun olup kendisinden helallik talebinde bulunmasına gerek duyulacak duruma gelmemiştir. Bilakis tek y&ouml;nden kendisine zarar vermiş ve peygamber&rsquo;in (s.a.a) değimiyle; &ldquo;b&ouml;yleli kimse yaşamından en az lezzet g&ouml;t&uuml;ren kimsedir&rdquo;.[9] Başka bir taraftan Allahın tavsiyesine aykırılık yaptığından dolayı kendisiyle Rabbi arasındaki ilişkiyi zedelemiş. Bu nedenle bağışlama hakkı sadece Allaha aittir.\r\n\r\n\r\n	Elbette şuna dikkat etmek gerekir ki Allahın bağışlayıcı olduğunu bahane ederek olumsuz olan bu niteliği i&ccedil; d&uuml;nyasında devam ettirmeye kalkışmamak gerekir. Zira eğer şeytansal vesveseler uzun bir zaman insanın i&ccedil; aleminde devam ederse zorunlu olarak dışa vurulacaktır. Bu durumda telafi etmek olduk&ccedil;a zorlaşacaktır.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Dostluk ve Arkadaşlık İlişkinin Devam Edilmesinin Gerekliliği: Helallik talep etmenin nedenlerinden birisi şudur ki her ne delilden dolayı zedelenmiş olan kişiler arasındaki dostluk ilişkisi tekrar d&uuml;zeltilmiş olması ve her iki taraf ta kendisini, &ldquo;yalnızca m&uuml;minler kardeştirler&rdquo;[10] şeklideki ayetin reel &ouml;rneği konuma getirmeleri gerekir. Bu esasa g&ouml;re sizin sormuş olduğunuz soruda da olduğu gibi karşı tarafa maddi ve manevi zarar kavuşturmamış bazı yerlerde şuna bakmak gerekir; sizin ona m&uuml;racaat edip ondan helallik talep etmekle ikiniz arasındaki dostluk daha da g&uuml;&ccedil;lenmesine neden olur yoksa ters tepki yapıp size karşı k&ouml;t&uuml;mser olmaya mı neden olacak? (bunun teşhisi size aittir). Birinci şıka neden olacaksa bu işi yapmaya girişirsiniz. Ama eğer ikinci şıka neden oluyor ve kayda değer olumlu faydayı sağlayacak s&ouml;z konusu olmadığı yerlerde Allahtan onun i&ccedil;in istiğfar dilemesini kendi hatasının bağışlanması i&ccedil;in vesile edininiz. Şu noktaya da dikkat ediniz ki bu y&ouml;ntemin aynısı eserini dış aleme yansıtmış olan gıybet şeklindeki b&uuml;y&uuml;k g&uuml;nahın affolunması i&ccedil;in de bazı yerlerde &ouml;nerilmiştir.[11]\r\n\r\n\r\n	Konunun sonunda dikkat ve tevecc&uuml;h&uuml;n&uuml;z&uuml; sorunuzla irtibatlı olan tarihi bir olaya &ccedil;ekeceğiz:\r\n\r\n\r\n	Şakik-i Balhi naklediyor: Bir sene hacca niyetlendim hacca gidiyordum. Yolun ortasında birlikte olduğumuzu toplumun arasında g&ouml;zlerim, &ccedil;ehresi g&uuml;zel, bedeni zayıf ve elbisesi y&ouml;nl&uuml; olup bir k&ouml;şede oturan bir yakışıklı gence &ccedil;arptı. Kendi kendime ş&ouml;yle dedim: Kesinlikle bu gen&ccedil; sofilerden ve bu yolculukta kendisini başkalarına y&uuml;k edecektir! Kesinlikle onun yanına gidip onu azarlayacağım. Ona yaklaştıktan sonra (dilimin ucuna hi&ccedil;bir şey daha getirmemişim), o Allah tarafından başkalarına karşı k&ouml;t&uuml;mser olmasını nehiy eden i&ccedil;erikli ayeti kerimeyi okudu ve beni kendi halime bırakarak kenara &ccedil;ekildi. Ben kendi kendime ş&ouml;yle dedim: &Ccedil;ok acayip bir konudur bu. Bu gen&ccedil; hem beni tanıdı ve hem de kalbimden ge&ccedil;enden haber verdi. Kesinlikle o iyi bir kuldur. Kesinlikle kendimi ona yetiştirip ondan helallik talep edeceğim. Hemen onun arksından suratla gittim. Ancak onu bir sonraki durağa kadar (mola vercekleri yer) g&ouml;remedim. Bu durakta da onu namaz kılar, bedeni muzdarip ve g&ouml;zlerinden yaşlar akar halde g&ouml;rd&uuml;m. Namazını bitirdikten sonra ona taraf y&uuml;r&uuml;d&uuml;m ona yaklaştığımda beni g&ouml;r&uuml;nce kuranı kerimden şu anlamı i&ccedil;eren ayeti kerimeyi okudu: &ldquo;Ben t&ouml;vbe edip Salih amel işleyen ve hidayet yolunda adımını atacak kişileri bağışlayacağım&rdquo;.[12]&nbsp; Sonra o b&uuml;y&uuml;k adam beni bıraktı kendi yoluna devam etti&hellip;en sonunda o kişinin ilahi &ouml;nder İmam Musa Kazım dışında başka bir kimsenin olmadığını anladım.[13]&nbsp; &nbsp;\r\n\r\n\r\n	Yedinci imamın (a.s.) davranışlarından anlaşılan şudur: İmanlı kardeşine karşı hi&ccedil;bir zaman k&ouml;t&uuml;mser olamamak gerekir. Bununla birlikte eğer b&ouml;yle bir durum yaşandı ve kardeşine her hangi bir zarar vermemişsen kalbin derinliğinden t&ouml;vbe edersen Allah t&ouml;vbesini kabul g&ouml;recek ve onun kardeşinden helallik talebinde de bulunması gerekmiyor. (Dikkat ediniz imam helal ettim demedi. Belki ger&ccedil;ek t&ouml;vbe eden kişilerin t&ouml;vbesinin kabul edileceğini anlatan ayeti kerimeyi okudu.\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Hucurat, 12.\r\n\r\n\r\n	[2] &ldquo;Bu iftirayı işittiğiniz zaman, iman eden erkek ve kadınlar, kendi (din kardeş)leri hakkında iyi zan besleyip de, &ldquo;Bu, apa&ccedil;ık bir iftiradır&rdquo; deselerdi ya!&rdquo; (Nur, 12); &ldquo;(Ey m&uuml;nafıklar!) Siz aslında, Peygamberin ve inananların bir daha ailelerine geri d&ouml;nmeyeceklerini sanmıştınız. Bu, sizin g&ouml;n&uuml;llerinize g&uuml;zel g&ouml;sterildi de k&ouml;t&uuml; zanda bulundunuz ve hel&acirc;ki hak eden bir kavim oldunuz&rdquo; (Feth, 12).\r\n\r\n\r\n	[3] KULEYNİ, Muhammed b. Yakup, &ldquo;Kafi&rdquo;, Tahran: Daru&rsquo;l-Kutubu&rsquo;l İslamiye, 1365, c. 2, s. 362, hadis no: 3.\r\n\r\n\r\n	[4] HUR AMULİ, &ldquo;Vesailu&rsquo;ş-Şia&rdquo;, Kum: M&uuml;esesei Alulbeyt, 1409, hicri kameri, c. 16, s. 63, hadis no: 20990.\r\n\r\n\r\n	[5] A.g.e.\r\n\r\n\r\n	[6] &ldquo;Deaimu&rsquo;l-İslam&rdquo;, Mısır: Daru&rsquo;l-Mearıf, 1385, hicri kameri, c. 2, s. 485, hadis No: 1731.\r\n\r\n\r\n	[7] HUR AMULİ, &ldquo;Vesailu&rsquo;ş-Şia&rdquo;, Kum: M&uuml;esesei Alulbeyt, 1409, hicri kameri, c. 16, s. 54, bap 79.\r\n\r\n\r\n	[8] [8] KULEYNİ, Muhammed b. Yakup, &ldquo;Kafi&rdquo;, Tahran: Daru&rsquo;l-Kutubu&rsquo;l İslamiye, 1365, c. 2, s. 463, hadis no: 2.\r\n\r\n\r\n	[9] Şeyh Saduk, &ldquo;Men la Yahduru&rsquo;l-Fakih&rdquo;, Kum: İntişarati Camiayi Mudderisin, 1413, hicri kameri, c. 4, s. 394.\r\n\r\n\r\n	[10] Hucurat, 10.\r\n\r\n\r\n	[11] MECLİSi, Muhammed Bakır, &ldquo;Biharu&rsquo;l-Envar&rdquo;, Beyrut: Muessest&uuml;&rsquo;l-Vefa,1404, hicri kameri, c. 72, s. 42, 241, 252.\r\n\r\n\r\n	[12] Taha, 82.\r\n\r\n\r\n	[13] MECLİSi, Muhammed Bakır, &ldquo;Biharu&rsquo;l-Envar&rdquo;, Beyrut: Muessest&uuml;&rsquo;l-Vefa,1404, hicri kameri, c. 48, s. 80, hadis no: 102.'),(177,'tr170','<p>\r\n	<br />\r\n	&nbsp;Kız ile erkek arasındaki ilişki meselesi &ccedil;ok hassas bir meseledir. Eğer bu ilişki şer&rsquo;i ve ahlaki kurallar &ccedil;er&ccedil;evesinde şekillenmezse bireyler i&ccedil;in &ccedil;ok ciddi sorunlara neden olur. Bu cihetledir ki İslamın şer&rsquo;i ve ahlaki d&uuml;sturları bu esasa bina edilmiştir ki namahrem olan bayan ile erkek arasındaki irtibat &ccedil;ok az bir şekilde şekillenmelidir. Zira bu t&uuml;r irtibatlarda g&uuml;nah işleme ortamının hazırlanması ve ayakların kayacağı yerler olduk&ccedil;a fazla g&ouml;r&uuml;nmektedir. &Ouml;zellikle bu irtibat samimiyet ve has bir y&ouml;ntem &uuml;zere olursa bu durum daha da fazla olacaktır. Buna binaen muhalif cinsle kurulan irtibat hata iş ve &ouml;ğrencilik ortamında, iş ve &ouml;ğrenciliğin getirmiş olduğu zorunlulukta olsa bile bu ilişkiler en az seviyeye getirilmesi tavsiye ediliyor. Zorunlu olmayan durumlarda da normal irtibatlardan sakınılması gerekir.</p>\r\n\r\n<p>\r\n	Gen&ccedil;ler i&ccedil;in meydana gelen bir&ccedil;ok ahlaki fesatlar bu t&uuml;r irtibatlardan kaynaklanıyor. Elbette ilk başta bu irtibatlar &ccedil;ok &ouml;nemli olduğu g&ouml;ze &ccedil;arpmıyor ve tehlike i&ccedil;erdiğini ilk etapta fark edilmez olabilir. Ama bu irtibatlar derinleştiği ve samimi hale geldiği vakit ruhi incelikler ve manevi hassasiyetler git gide azalıyor ve ge&ccedil;ici hisler, g&ouml;n&uuml;l bağlamaları ve bağımlılıkları insana y&ouml;nelir ve &ouml;n plana &ccedil;ıkmaya başlar. İşte bu sırada artık bu irtibatın k&ouml;t&uuml; neticeler doğuracağını beklemek gerekir. Elbette bu arada kendilerine tam musallat olan bazı kimseler olabilir ve onların kendilerine y&ouml;nelik var olan tasallut o denli g&uuml;&ccedil;l&uuml; ki hi&ccedil;bir zaman bu irtibatlar kendileri i&ccedil;in bir sorun meydana getirmez olabilirler ama bu durumlar &ccedil;ok istisnaidir.</p>\r\n\r\n<p>\r\n	Bunun yanı sıra bu bey ile bu irtibatın devam edilmesinin ne zorunluluğu vardır. Ger&ccedil;ekten eğer bu arada bir samimiyet yoksa o zaman neden bu ilişkinin kesilmesi ikiniz i&ccedil;in o kadar eziyet verici duruma gelmiştir? Telefonda bir birinizin bir birinize karşı olan alakayı izhar etmemiş olmanız bir birinize karşı olan alakanın olmayışına delalet etmiyor anlamında değildir. bilinmelidir ki b&uuml;y&uuml;k g&uuml;nahlar ilkin o kadar k&uuml;&ccedil;&uuml;k şeylerden başlıyor ki ilk başta bunlar hi&ccedil;bir şey sayılıyordu.</p>\r\n\r\n<p>\r\n	Evlenmeden &ouml;nceki ilişkileriniz ne kadar pak ve temiz olursa gelecekteki evlilikleriniz i&ccedil;in o kadar etkilidir hata eğer s&ouml;z konusu olan bu erkekle evlenirseniz. Biz sizin şu an kesmiş olduğunuz bu irtibatı bu bağlamda değerlendiriyoruz.</p>\r\n\r\n<p>\r\n	Yapılan bu t&uuml;r ihtiyatlar iyi ve akıllıcadır. Ali (a.s.) dan nakledilmiştir ki kendisi ilkin gen&ccedil; bayanlara selam vermiyordu ve ş&ouml;yle buyuruyordu: Onların vereceği cevaptan dolayı zararı sevabından daha fazla olan bir şeyin kalbime gireceğinden korkarım&rdquo;.[1] Hz. Musa&rsquo;nın biyografisinde ş&ouml;yle gelmiştir: Hz. Şuayb&rsquo;in kızı hz. Musa&rsquo;yı evine doğru kılavuzluk yaparken kız &ouml;nde hz. Musa da onun arkasından y&uuml;r&uuml;yordu. Ama esen r&uuml;zgar kızın elbisesine vurarak kızı zor duruma soktuğunu g&ouml;ren Musa Ona, sen arkamdan gel ve yol ayrımlarında bana kılavuzluk yaparak hangi yoldan gideceğimizi bana s&ouml;yle[2] dedi. Hz. Musa kendi hayasını bu şekilde orta yere koydu. Buna binaen eğer dinin velileri s&ouml;z konusu durumlarda b&ouml;ylece ihtiyat ederek o durumu sergiliyorlar ise veli olmayan diğer kimselerin vazifelerinin ne kadar a&ccedil;ık olduğu ortadadır. Namahrem olan kimsenin sesini duymak bile kalplerde olumsuz etki bırakabilir. Elbette insan kendisi i&ccedil;in bir&ccedil;ok tevcih bulabilir. &Ouml;rneğin iş bağlamında bu ilişki gereklidir veya bu t&uuml;r ilişki doğal ve insanidir. Ama dikkat edilmelidir ki bu tevcihler insanın yerine getirmesi gereken vazifeden ka&ccedil;mak i&ccedil;in insandaki &ldquo;nefs-i ammare&rdquo; ile şeytanın insana ilka ettiği tevcihlerdir. Ger&ccedil;ek vak&rsquo;ada hi&ccedil;bir etkinliği yoktur. Namahrem olan erkek ile kız arasındaki ilişki fazla olduğu oranda ve onlar arasında var olan sevginin derinleştiği miktarda sosyal ve ailevi ilişkiler noktasında kuralsızlıkları da fazlalaşır olması m&uuml;mk&uuml;nd&uuml;r. Bu durumda Allaha yakınlaşma ve ilahi muhabbete kavuşmakta o kadar zorlaşıyor ve dolayısıyla bu ge&ccedil;ici lezzetler insanı ebedi ve kalıcı lezzetlere varılmasını engelliyor.</p>\r\n\r\n<p>\r\n	&nbsp;-----------------</p>\r\n\r\n<p>\r\n	[1] K&uuml;leyni, &ldquo;Usul-i Kafi&rdquo;, c. 2, s. 648, &ldquo;bab-u teslim ala&rsquo;nisa&rdquo;, hadis no: 1.</p>\r\n\r\n<p>\r\n	[2] MEKARİM-İ ŞİRAZİ, Nasır, &ldquo;Tefsir-i N&uuml;m&uuml;ne&rdquo;, baskı, 1, Taharan: Daru&rsquo;l- Kitabu&rsquo;l İslamiye, 1374, şemsi, c. 16, s. 59; FAHRUDDİN-İ RAZİ, Muhammed b. &Ouml;mer, &ldquo;Mefatihu&rsquo;l &ndash; Gayb&rdquo;, baskı, 3, Beyrut: Daru ihya&rsquo;u turasi&rsquo;l &ndash; arabi&rdquo;, 1420, kameri, c24, s. 590.&nbsp;&nbsp;</p>\r\n','','&nbsp;Kız ile erkek arasındaki ilişki meselesi &ccedil;ok hassas bir meseledir. Eğer bu ilişki şer&rsquo;i ve ahlaki kurallar &ccedil;er&ccedil;evesinde şekillenmezse bireyler i&ccedil;in &ccedil;ok ciddi sorunlara neden olur. Bu cihetledir ki İslamın şer&rsquo;i ve ahlaki d&uuml;sturları bu esasa bina edilmiştir ki namahrem olan bayan ile erkek arasındaki irtibat &ccedil;ok az bir şekilde şekillenmelidir. Zira bu t&uuml;r irtibatlarda g&uuml;nah işleme ortamının hazırlanması ve ayakların kayacağı yerler olduk&ccedil;a fazla g&ouml;r&uuml;nmektedir. &Ouml;zellikle bu irtibat samimiyet ve has bir y&ouml;ntem &uuml;zere olursa bu durum daha da fazla olacaktır. Buna binaen muhalif cinsle kurulan irtibat hata iş ve &ouml;ğrencilik ortamında, iş ve &ouml;ğrenciliğin getirmiş olduğu zorunlulukta olsa bile bu ilişkiler en az seviyeye getirilmesi tavsiye ediliyor. Zorunlu olmayan durumlarda da normal irtibatlardan sakınılması gerekir.\r\n\r\n\r\n	Gen&ccedil;ler i&ccedil;in meydana gelen bir&ccedil;ok ahlaki fesatlar bu t&uuml;r irtibatlardan kaynaklanıyor. Elbette ilk başta bu irtibatlar &ccedil;ok &ouml;nemli olduğu g&ouml;ze &ccedil;arpmıyor ve tehlike i&ccedil;erdiğini ilk etapta fark edilmez olabilir. Ama bu irtibatlar derinleştiği ve samimi hale geldiği vakit ruhi incelikler ve manevi hassasiyetler git gide azalıyor ve ge&ccedil;ici hisler, g&ouml;n&uuml;l bağlamaları ve bağımlılıkları insana y&ouml;nelir ve &ouml;n plana &ccedil;ıkmaya başlar. İşte bu sırada artık bu irtibatın k&ouml;t&uuml; neticeler doğuracağını beklemek gerekir. Elbette bu arada kendilerine tam musallat olan bazı kimseler olabilir ve onların kendilerine y&ouml;nelik var olan tasallut o denli g&uuml;&ccedil;l&uuml; ki hi&ccedil;bir zaman bu irtibatlar kendileri i&ccedil;in bir sorun meydana getirmez olabilirler ama bu durumlar &ccedil;ok istisnaidir.\r\n\r\n\r\n	Bunun yanı sıra bu bey ile bu irtibatın devam edilmesinin ne zorunluluğu vardır. Ger&ccedil;ekten eğer bu arada bir samimiyet yoksa o zaman neden bu ilişkinin kesilmesi ikiniz i&ccedil;in o kadar eziyet verici duruma gelmiştir? Telefonda bir birinizin bir birinize karşı olan alakayı izhar etmemiş olmanız bir birinize karşı olan alakanın olmayışına delalet etmiyor anlamında değildir. bilinmelidir ki b&uuml;y&uuml;k g&uuml;nahlar ilkin o kadar k&uuml;&ccedil;&uuml;k şeylerden başlıyor ki ilk başta bunlar hi&ccedil;bir şey sayılıyordu.\r\n\r\n\r\n	Evlenmeden &ouml;nceki ilişkileriniz ne kadar pak ve temiz olursa gelecekteki evlilikleriniz i&ccedil;in o kadar etkilidir hata eğer s&ouml;z konusu olan bu erkekle evlenirseniz. Biz sizin şu an kesmiş olduğunuz bu irtibatı bu bağlamda değerlendiriyoruz.\r\n\r\n\r\n	Yapılan bu t&uuml;r ihtiyatlar iyi ve akıllıcadır. Ali (a.s.) dan nakledilmiştir ki kendisi ilkin gen&ccedil; bayanlara selam vermiyordu ve ş&ouml;yle buyuruyordu: Onların vereceği cevaptan dolayı zararı sevabından daha fazla olan bir şeyin kalbime gireceğinden korkarım&rdquo;.[1] Hz. Musa&rsquo;nın biyografisinde ş&ouml;yle gelmiştir: Hz. Şuayb&rsquo;in kızı hz. Musa&rsquo;yı evine doğru kılavuzluk yaparken kız &ouml;nde hz. Musa da onun arkasından y&uuml;r&uuml;yordu. Ama esen r&uuml;zgar kızın elbisesine vurarak kızı zor duruma soktuğunu g&ouml;ren Musa Ona, sen arkamdan gel ve yol ayrımlarında bana kılavuzluk yaparak hangi yoldan gideceğimizi bana s&ouml;yle[2] dedi. Hz. Musa kendi hayasını bu şekilde orta yere koydu. Buna binaen eğer dinin velileri s&ouml;z konusu durumlarda b&ouml;ylece ihtiyat ederek o durumu sergiliyorlar ise veli olmayan diğer kimselerin vazifelerinin ne kadar a&ccedil;ık olduğu ortadadır. Namahrem olan kimsenin sesini duymak bile kalplerde olumsuz etki bırakabilir. Elbette insan kendisi i&ccedil;in bir&ccedil;ok tevcih bulabilir. &Ouml;rneğin iş bağlamında bu ilişki gereklidir veya bu t&uuml;r ilişki doğal ve insanidir. Ama dikkat edilmelidir ki bu tevcihler insanın yerine getirmesi gereken vazifeden ka&ccedil;mak i&ccedil;in insandaki &ldquo;nefs-i ammare&rdquo; ile şeytanın insana ilka ettiği tevcihlerdir. Ger&ccedil;ek vak&rsquo;ada hi&ccedil;bir etkinliği yoktur. Namahrem olan erkek ile kız arasındaki ilişki fazla olduğu oranda ve onlar arasında var olan sevginin derinleştiği miktarda sosyal ve ailevi ilişkiler noktasında kuralsızlıkları da fazlalaşır olması m&uuml;mk&uuml;nd&uuml;r. Bu durumda Allaha yakınlaşma ve ilahi muhabbete kavuşmakta o kadar zorlaşıyor ve dolayısıyla bu ge&ccedil;ici lezzetler insanı ebedi ve kalıcı lezzetlere varılmasını engelliyor.\r\n\r\n\r\n	&nbsp;-----------------\r\n\r\n\r\n	[1] K&uuml;leyni, &ldquo;Usul-i Kafi&rdquo;, c. 2, s. 648, &ldquo;bab-u teslim ala&rsquo;nisa&rdquo;, hadis no: 1.\r\n\r\n\r\n	[2] MEKARİM-İ ŞİRAZİ, Nasır, &ldquo;Tefsir-i N&uuml;m&uuml;ne&rdquo;, baskı, 1, Taharan: Daru&rsquo;l- Kitabu&rsquo;l İslamiye, 1374, şemsi, c. 16, s. 59; FAHRUDDİN-İ RAZİ, Muhammed b. &Ouml;mer, &ldquo;Mefatihu&rsquo;l &ndash; Gayb&rdquo;, baskı, 3, Beyrut: Daru ihya&rsquo;u turasi&rsquo;l &ndash; arabi&rdquo;, 1420, kameri, c24, s. 590.&nbsp;&nbsp;',''),(178,'tr188','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Sorunuza vereceğimiz cevap bağlamında birka&ccedil; noktaya dikkat etmek gereklidir:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		A. Bir din ve mezhep araştırmacısı i&ccedil;in gerekli olan en &ouml;nemli şey ilk kaynaklardan istifade etmektir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		B. Araştırmacının bir mezhep veya din hakkında ihtiya&ccedil; duyduğu bilgileri s&ouml;z konusu mezhep veya dinin kaynaklarından alması gerekir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		C. Araştırmacının imk&acirc;n d&acirc;hilinde alan &ccedil;alışmasından faydalanması gerekir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bu kısa mukaddimeye dikkat ederek sorunuzu yanıtlamaya &ccedil;alışacağız. Bu iddia i&ccedil;in belirtilmiş olan kaynak ger&ccedil;ekte Mehdi Ledinillah Ahmet bin Yahya bin Murtaza adlı bir şahıs tarafından şerh edilen Abdu&rsquo;l Kerim Şehristani&rsquo;nin &ldquo;el- Minyetu ve&rsquo;l Amel fi şerhi&rsquo;l Milel ve&rsquo;n Nihel&rdquo; kitabıdır. el- Milel ve&rsquo;n-Nihel kitabının yazarı olan Abdu&rsquo;l Kerim Şehristani,Eş&rsquo;ari m&uuml;tekellimlerinden olup hicri-kameri 479 yılında doğmuş ve 548 yılında vefat etmiştir. Onun kitabını şerh eden şahsın doğum ve vefat tarihi de doğal olarak kendisinden sonradır ve bu kişi Zeydi Şiilerinin &ouml;nderlerindendir. Bu y&uuml;zden (bu kitapta b&ouml;yle bir konunun varlığı varsayılsa bile) bu husus İmamiyye Şiilerinin inan&ccedil;larını &ouml;ğrenmek i&ccedil;in muteber bir referans sayılmaz. İmamiye Şiilerinin inan&ccedil;larını &ouml;ğrenmek i&ccedil;in Eş&rsquo;aire ve Zeydiye&rsquo;nin kitapları değil, bu mezhebin kitapları incelenmelidir. Buna ek olarak, İmamiye Şiilerine ulaşma durumunda bu hakikatin sizin i&ccedil;in belirgin olması i&ccedil;in bir alan &ccedil;alışması yapmanız da faydalı olacaktır; zira bu durumda Hz Ali&rsquo;ye (a.s) y&ouml;nelik b&ouml;yle bir sapık inan&ccedil; besleyen hi&ccedil; kimseyi asla g&ouml;rmeyeceksiniz. N&uuml;b&uuml;vveti Hz Ali&rsquo;nin (a.s) hakkı bilen, Cebrail&rsquo;in Hz. Peygamberin (s.a.a) Ali&rsquo;ye (a.s) &ccedil;ok benzemesi nedeniyle vahiy getirirken yanlışlık yaptığına, vahyi Peygambere (s.a.a) getirdiğine ve Peygamberin de Ali&rsquo;yi memnun etmek i&ccedil;in kızını ona verdiğine inanan Gurabiyye, Zebabiyye, Zemmiyye ve Muhtiyye gibi aşırı fırkaların tarihte bulunduğunu bazı tarih&ccedil;iler yazmışlardır. Elbette ger&ccedil;ek Şiiler b&ouml;yle bir hususa inanmamış ve bu sapık mezheplerin takip&ccedil;ilerini kendilerinden uzaklaştırmışlardır.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Mezhep ve dinler alanında araştırma yapan bir araştırmacının birtakım hususlara dikkat etmesi gerekir.</p>\r\n\r\n<p>\r\n	A. Mezhepler ve dinler alanında araştırma yapan bir şahıs i&ccedil;in gerekli olan ilk ve en &ouml;nemli şey, &ouml;ncelikle ilk kaynaklardan istifade etmektir.</p>\r\n\r\n<p>\r\n	B. Araştırmacı, bir mezhep veya din hakkında ihtiya&ccedil; duyduğu bilgileri onların kaynaklarından almalıdır; &ouml;rneğin Eş&rsquo;ari kelamı hakkında araştırıyorsa onlar hakkındaki bilgileri kendilerinin birinci el kaynaklarından almalı, Mutezile veya Maturidiye gibi başka mezheplerin kaynaklarını referans g&ouml;stermemelidir.</p>\r\n\r\n<p>\r\n	C. Araştırmacının imk&acirc;n d&acirc;hilinde bir alan &ccedil;alışmasından faydalanması gerekir.</p>\r\n\r\n<p>\r\n	Bir mezheple ilgili bir&ccedil;ok konu bir kitapta veya s&ouml;z konusu mezhebin kitaplarında belirtilebilir ve bununla birlikte bu mezhebin takip&ccedil;ileri bu hususlara inanmıyor olabilir; bu y&uuml;zden bir inancı veya ameli bir mezhebe veya bir mezhebin takip&ccedil;ilerine isnat ederken bunu sorgulamalı ve incelemeliyiz.</p>\r\n\r\n<p>\r\n	Bazı yazarların eserlerinde Şiiler hakkında yanlış ve taassupla karışık olan hususlar g&ouml;zlemlenmektedir. &Ouml;rneğin Tery şehrinin b&uuml;y&uuml;k keşişi William Terry (&ouml;. 1186) ha&ccedil;lı savaşları d&ouml;neminde 16. yy b&uuml;y&uuml;k yazarlardan biri sayılmaktadır. O, S&uuml;nni İslam ve Fatımiler hakkında isabetli tespitlerde bulunmuşsa da İmamiyeye y&ouml;nelik hi&ccedil;bir derin bir bilgi sahibi değildi. Bununla birlikte kendisi, İmamiye Şiiliğini Ali&rsquo;nin peygamberliğine inanan kimseler olarak nitelemektedir. Şiilerin Cebrail&rsquo;i Ali&rsquo;ye ilahi mesajı ulaştırma konusunda hain g&ouml;rd&uuml;ğ&uuml;n&uuml; ve Cebrail&rsquo;in Ali (a.s) yerine semavi mesajı Muhammed&rsquo;e (s.a.a) getirdiğine inandıklarını s&ouml;ylemektedir.[1] Bu iddia i&ccedil;in belirtilen merci ve kaynak Ebu&rsquo;l Feth Muhammed bin Abdu&rsquo;l Kerim Şehristani&rsquo;nin &ldquo;El- Minyetu ve&rsquo;l Amel fi şerhi&rsquo;l Milel ve&rsquo;n Nihel&rdquo; adlı kitabıdır ve bu kitap Mehdi Ledinillah Ahmet bin Yahya bin Murtaza bin El- Fazl bin Mansur El- H&uuml;seyni El- Yemani adlı bir şahıs tarafından şerh edilmiştir. Az bir inceleme ve dikkat etmeyle belirtilen usullere bu kitabın mukaddimesinde riayet edilmeyerek Şia&rsquo;ya g&ouml;ndermelerde bulunulduğunu g&ouml;zlemleyebiliriz. Abdu&rsquo;l Kerim Şehristani El- Milel ve&rsquo;n Nihel kitabının yazarı olup Eş&rsquo;ari m&uuml;tekellimlerinden biridir. O, hicri-kameri 479 yılında d&uuml;nyaya gelmiş ve 548 yılında da vefat etmiştir. Onun kitabını şerh eden şahsın doğum ve vefat tarihi de doğal olarak kendinden sonradır ve bu şahıs Zeydi Şiilerinin &ouml;nderlerindendir. Bu y&uuml;zden bu kitap İmamiye Şia&rsquo;sının inan&ccedil;larını &ouml;ğrenmek i&ccedil;in muteber bir kitap sayılmamaktadır. İmamiye Şia&rsquo;sının inancını &ouml;ğrenmek i&ccedil;in Eş&rsquo;aire ve Zeydilik mezheplerine mensup kitapları değil, Şia mezhebinin kitapları incelenmelidir. Buna ek olarak, İmamiye Şiilerine ulaşılabilmesi durumunda bu hakikatin ortaya &ccedil;ıkması i&ccedil;in kısıtlı da olsa bir alan &ccedil;alışması yapılması faydalı olacaktır; zira b&ouml;yle bir durumda b&ouml;yle sapık ve hurafe eksenli bir inancı Hz Ali&rsquo;ye (a.s) isnat eden bir kişiye asla rastlamayacaksınız. İmamiye Şia&rsquo;sının inancına g&ouml;re Hz Ali (a.s) on iki imamın ilki ve İslam Peygamberinin (s.a.a) ilk halifesidir ve Hz Peygamberden (s.a.a) sonra onun makam ve derecesi t&uuml;m sahabelerden daha &uuml;st&uuml;n ve y&uuml;cedir. Evet, bazı tarih&ccedil;ilerin yazdığına g&ouml;re, tarihte n&uuml;b&uuml;vveti Hz Ali&rsquo;nin hakkı bilen, Cebrail&rsquo;in Hz Ali (a.s) ve Hz Peygamber (s.a.a) arasında bulunan fazla bir benzerlikten &ouml;t&uuml;r&uuml; vahiy getirirken yanlışlık yaptığına, vahyi Hz. Peygambere getirdiğine ve Hz Peygamberin de Ali&rsquo;yi memnun etmek i&ccedil;in kızını ona verdiğine inanan Gurabiyye, Zebabiyye, Zemmiyye ve Muhtiyye gibi bir takım aşırı fırkalar mevcut idi.[2] Aynı şekilde İbni Kuteybe (&ouml;. 276) ve İbni Cezm Endulisi gibi bazı yazarlar vahiy bildiriminde Cebrail&rsquo;in Aliye ihanet ettiğine inanan &ldquo;Gurabiye&rdquo; adındaki Şii fırkasına işaret etmişlerdir. Ama ger&ccedil;ekten de b&ouml;yle bir fırkanın bulunup bulunmadığı hususunda ş&uuml;phe bulunmaktadır.[3] Her hal&uuml;karda bu inancın İmamiye Şia&rsquo;sıyla bir ilişkisi bulunmamaktadır. Aşırılık yapan ve y&uuml;celten M&uuml;sl&uuml;manların bizim rivayetlerimizde kınandığını hatırlatmak gerekir. Bu hususta bu sitede yer alan&ldquo;Ehlibeyt hakkında aşırılık yapmak&rdquo; başlıklı 2976 sayılı konuya m&uuml;racaat edilebilir. Burada Şia&rsquo;nın inan&ccedil;larını anlamada bize yardımcı olan iki hadise işaret ediyoruz: Bir şahıs Hz Ali&rsquo;den (a.s) ey m&uuml;minleri &ouml;nderi sen peygamber misin diye sorar. Hz Ali (a.s) ş&ouml;yle buyurur: Yazıklar olsun sana, ben Muhammed&rsquo;in (s.a.a) kullarından bir kulum![4] Bir başka hadiste de İmam Ali (a.s) ş&ouml;yle buyurmaktadır: Sizler benim Allah Resul&uuml; nezdinde ne gibi bir konumumun olduğunu ve ona yakınlığımın ne derecede olduğunu biliyorsunuz. Ben &ccedil;ocukken o beni yanına oturtur ve beni kucağına alırdı. Tenini tenime değdirecek ve kendi g&uuml;zel kokusunu bana koklatacak şekilde beni yatağında yatırırdı. Bazen bir şeyi &ccedil;iğner ve ardından onu bana yedirirdi. O, s&ouml;ylemlerimde bir yalan duymadı ve davranışlarımda bir yanlış g&ouml;rmedi. S&uuml;tten kesildikten sonra uzun yolları kat edene ve g&uuml;zel ahlakı &ouml;ğrenene dek Allah en b&uuml;y&uuml;k meleğini gece g&uuml;nd&uuml;z onunla yoldaş kıldı. Ben annesinin peşinde olan bir deve yavrusu gibi yolculukta ve durgunlukta onun takip&ccedil;isiydim. O, her g&uuml;n bana ahlakından bir işaret verir ve beni onu uygulamaya y&ouml;nlendirirdi. Her yıl Hira&rsquo;da inzivaya &ccedil;ekilir ve benden başka kimse onu g&ouml;rmezdi. O d&ouml;nemde Allah Resul&uuml; ve Hatice&rsquo;nin i&ccedil;inde bulunduğu ev dışında hi&ccedil;bir evde M&uuml;sl&uuml;man yoktu ve ben onların &uuml;&ccedil;&uuml;nc&uuml;s&uuml;yd&uuml;m. Ben vahiy ve peygamberlik aydınlığını g&ouml;r&uuml;yor ve n&uuml;b&uuml;vvet kokusunu alıyordum. Ona vahiy nazil olunca şeytanın haykırışını duydum. Ey Allah&rsquo;ın el&ccedil;isi bu feryat nedir diye sorduğumda ş&ouml;yle buyurdu: &ldquo;Bu, insanların kendisine tapmasından &uuml;mitsiz olan ve kaygılanan şeytanın sesidir. Ş&uuml;phesiz sen benim duyduğumu duymakta ve g&ouml;rd&uuml;ğ&uuml;m&uuml; g&ouml;rmektesin. Ancak sen peygamber değil, yardımcısın. Hayır &uuml;zerinesin ve m&uuml;minlerin &ouml;nderisin.&rdquo;[5]&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Porsocu web sitesinden iktibas edilmiştir.</p>\r\n\r\n<p>\r\n	[2] Havza web sitesinden iktibas edilmiştir</p>\r\n\r\n<p>\r\n	[3] Porsocu web sitesinden iktibas edilmiştir..</p>\r\n\r\n<p>\r\n	[4] Kuleyni, Muhammed bin Yakup, El- Kafi, c. 1, s. 90, &ccedil;apı &ccedil;aharum, Daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran 1365 h.ş.</p>\r\n\r\n<p>\r\n	[5] Nehc&uuml;&rsquo;l Belağa, Huutbei 192 (Hutbei Gasia).</p>\r\n','Sorunuza vereceğimiz cevap bağlamında birka&ccedil; noktaya dikkat etmek gereklidir:\r\n\r\n	\r\n		A. Bir din ve mezhep araştırmacısı i&ccedil;in gerekli olan en &ouml;nemli şey ilk kaynaklardan istifade etmektir.\r\n\r\n	\r\n		B. Araştırmacının bir mezhep veya din hakkında ihtiya&ccedil; duyduğu bilgileri s&ouml;z konusu mezhep veya dinin kaynaklarından alması gerekir.\r\n\r\n	\r\n		C. Araştırmacının imk&acirc;n d&acirc;hilinde alan &ccedil;alışmasından faydalanması gerekir.\r\n\r\n	\r\n		Bu kısa mukaddimeye dikkat ederek sorunuzu yanıtlamaya &ccedil;alışacağız. Bu iddia i&ccedil;in belirtilmiş olan kaynak ger&ccedil;ekte Mehdi Ledinillah Ahmet bin Yahya bin Murtaza adlı bir şahıs tarafından şerh edilen Abdu&rsquo;l Kerim Şehristani&rsquo;nin &ldquo;el- Minyetu ve&rsquo;l Amel fi şerhi&rsquo;l Milel ve&rsquo;n Nihel&rdquo; kitabıdır. el- Milel ve&rsquo;n-Nihel kitabının yazarı olan Abdu&rsquo;l Kerim Şehristani,Eş&rsquo;ari m&uuml;tekellimlerinden olup hicri-kameri 479 yılında doğmuş ve 548 yılında vefat etmiştir. Onun kitabını şerh eden şahsın doğum ve vefat tarihi de doğal olarak kendisinden sonradır ve bu kişi Zeydi Şiilerinin &ouml;nderlerindendir. Bu y&uuml;zden (bu kitapta b&ouml;yle bir konunun varlığı varsayılsa bile) bu husus İmamiyye Şiilerinin inan&ccedil;larını &ouml;ğrenmek i&ccedil;in muteber bir referans sayılmaz. İmamiye Şiilerinin inan&ccedil;larını &ouml;ğrenmek i&ccedil;in Eş&rsquo;aire ve Zeydiye&rsquo;nin kitapları değil, bu mezhebin kitapları incelenmelidir. Buna ek olarak, İmamiye Şiilerine ulaşma durumunda bu hakikatin sizin i&ccedil;in belirgin olması i&ccedil;in bir alan &ccedil;alışması yapmanız da faydalı olacaktır; zira bu durumda Hz Ali&rsquo;ye (a.s) y&ouml;nelik b&ouml;yle bir sapık inan&ccedil; besleyen hi&ccedil; kimseyi asla g&ouml;rmeyeceksiniz. N&uuml;b&uuml;vveti Hz Ali&rsquo;nin (a.s) hakkı bilen, Cebrail&rsquo;in Hz. Peygamberin (s.a.a) Ali&rsquo;ye (a.s) &ccedil;ok benzemesi nedeniyle vahiy getirirken yanlışlık yaptığına, vahyi Peygambere (s.a.a) getirdiğine ve Peygamberin de Ali&rsquo;yi memnun etmek i&ccedil;in kızını ona verdiğine inanan Gurabiyye, Zebabiyye, Zemmiyye ve Muhtiyye gibi aşırı fırkaların tarihte bulunduğunu bazı tarih&ccedil;iler yazmışlardır. Elbette ger&ccedil;ek Şiiler b&ouml;yle bir hususa inanmamış ve bu sapık mezheplerin takip&ccedil;ilerini kendilerinden uzaklaştırmışlardır.','&nbsp;Mezhep ve dinler alanında araştırma yapan bir araştırmacının birtakım hususlara dikkat etmesi gerekir.\r\n\r\n\r\n	A. Mezhepler ve dinler alanında araştırma yapan bir şahıs i&ccedil;in gerekli olan ilk ve en &ouml;nemli şey, &ouml;ncelikle ilk kaynaklardan istifade etmektir.\r\n\r\n\r\n	B. Araştırmacı, bir mezhep veya din hakkında ihtiya&ccedil; duyduğu bilgileri onların kaynaklarından almalıdır; &ouml;rneğin Eş&rsquo;ari kelamı hakkında araştırıyorsa onlar hakkındaki bilgileri kendilerinin birinci el kaynaklarından almalı, Mutezile veya Maturidiye gibi başka mezheplerin kaynaklarını referans g&ouml;stermemelidir.\r\n\r\n\r\n	C. Araştırmacının imk&acirc;n d&acirc;hilinde bir alan &ccedil;alışmasından faydalanması gerekir.\r\n\r\n\r\n	Bir mezheple ilgili bir&ccedil;ok konu bir kitapta veya s&ouml;z konusu mezhebin kitaplarında belirtilebilir ve bununla birlikte bu mezhebin takip&ccedil;ileri bu hususlara inanmıyor olabilir; bu y&uuml;zden bir inancı veya ameli bir mezhebe veya bir mezhebin takip&ccedil;ilerine isnat ederken bunu sorgulamalı ve incelemeliyiz.\r\n\r\n\r\n	Bazı yazarların eserlerinde Şiiler hakkında yanlış ve taassupla karışık olan hususlar g&ouml;zlemlenmektedir. &Ouml;rneğin Tery şehrinin b&uuml;y&uuml;k keşişi William Terry (&ouml;. 1186) ha&ccedil;lı savaşları d&ouml;neminde 16. yy b&uuml;y&uuml;k yazarlardan biri sayılmaktadır. O, S&uuml;nni İslam ve Fatımiler hakkında isabetli tespitlerde bulunmuşsa da İmamiyeye y&ouml;nelik hi&ccedil;bir derin bir bilgi sahibi değildi. Bununla birlikte kendisi, İmamiye Şiiliğini Ali&rsquo;nin peygamberliğine inanan kimseler olarak nitelemektedir. Şiilerin Cebrail&rsquo;i Ali&rsquo;ye ilahi mesajı ulaştırma konusunda hain g&ouml;rd&uuml;ğ&uuml;n&uuml; ve Cebrail&rsquo;in Ali (a.s) yerine semavi mesajı Muhammed&rsquo;e (s.a.a) getirdiğine inandıklarını s&ouml;ylemektedir.[1] Bu iddia i&ccedil;in belirtilen merci ve kaynak Ebu&rsquo;l Feth Muhammed bin Abdu&rsquo;l Kerim Şehristani&rsquo;nin &ldquo;El- Minyetu ve&rsquo;l Amel fi şerhi&rsquo;l Milel ve&rsquo;n Nihel&rdquo; adlı kitabıdır ve bu kitap Mehdi Ledinillah Ahmet bin Yahya bin Murtaza bin El- Fazl bin Mansur El- H&uuml;seyni El- Yemani adlı bir şahıs tarafından şerh edilmiştir. Az bir inceleme ve dikkat etmeyle belirtilen usullere bu kitabın mukaddimesinde riayet edilmeyerek Şia&rsquo;ya g&ouml;ndermelerde bulunulduğunu g&ouml;zlemleyebiliriz. Abdu&rsquo;l Kerim Şehristani El- Milel ve&rsquo;n Nihel kitabının yazarı olup Eş&rsquo;ari m&uuml;tekellimlerinden biridir. O, hicri-kameri 479 yılında d&uuml;nyaya gelmiş ve 548 yılında da vefat etmiştir. Onun kitabını şerh eden şahsın doğum ve vefat tarihi de doğal olarak kendinden sonradır ve bu şahıs Zeydi Şiilerinin &ouml;nderlerindendir. Bu y&uuml;zden bu kitap İmamiye Şia&rsquo;sının inan&ccedil;larını &ouml;ğrenmek i&ccedil;in muteber bir kitap sayılmamaktadır. İmamiye Şia&rsquo;sının inancını &ouml;ğrenmek i&ccedil;in Eş&rsquo;aire ve Zeydilik mezheplerine mensup kitapları değil, Şia mezhebinin kitapları incelenmelidir. Buna ek olarak, İmamiye Şiilerine ulaşılabilmesi durumunda bu hakikatin ortaya &ccedil;ıkması i&ccedil;in kısıtlı da olsa bir alan &ccedil;alışması yapılması faydalı olacaktır; zira b&ouml;yle bir durumda b&ouml;yle sapık ve hurafe eksenli bir inancı Hz Ali&rsquo;ye (a.s) isnat eden bir kişiye asla rastlamayacaksınız. İmamiye Şia&rsquo;sının inancına g&ouml;re Hz Ali (a.s) on iki imamın ilki ve İslam Peygamberinin (s.a.a) ilk halifesidir ve Hz Peygamberden (s.a.a) sonra onun makam ve derecesi t&uuml;m sahabelerden daha &uuml;st&uuml;n ve y&uuml;cedir. Evet, bazı tarih&ccedil;ilerin yazdığına g&ouml;re, tarihte n&uuml;b&uuml;vveti Hz Ali&rsquo;nin hakkı bilen, Cebrail&rsquo;in Hz Ali (a.s) ve Hz Peygamber (s.a.a) arasında bulunan fazla bir benzerlikten &ouml;t&uuml;r&uuml; vahiy getirirken yanlışlık yaptığına, vahyi Hz. Peygambere getirdiğine ve Hz Peygamberin de Ali&rsquo;yi memnun etmek i&ccedil;in kızını ona verdiğine inanan Gurabiyye, Zebabiyye, Zemmiyye ve Muhtiyye gibi bir takım aşırı fırkalar mevcut idi.[2] Aynı şekilde İbni Kuteybe (&ouml;. 276) ve İbni Cezm Endulisi gibi bazı yazarlar vahiy bildiriminde Cebrail&rsquo;in Aliye ihanet ettiğine inanan &ldquo;Gurabiye&rdquo; adındaki Şii fırkasına işaret etmişlerdir. Ama ger&ccedil;ekten de b&ouml;yle bir fırkanın bulunup bulunmadığı hususunda ş&uuml;phe bulunmaktadır.[3] Her hal&uuml;karda bu inancın İmamiye Şia&rsquo;sıyla bir ilişkisi bulunmamaktadır. Aşırılık yapan ve y&uuml;celten M&uuml;sl&uuml;manların bizim rivayetlerimizde kınandığını hatırlatmak gerekir. Bu hususta bu sitede yer alan&ldquo;Ehlibeyt hakkında aşırılık yapmak&rdquo; başlıklı 2976 sayılı konuya m&uuml;racaat edilebilir. Burada Şia&rsquo;nın inan&ccedil;larını anlamada bize yardımcı olan iki hadise işaret ediyoruz: Bir şahıs Hz Ali&rsquo;den (a.s) ey m&uuml;minleri &ouml;nderi sen peygamber misin diye sorar. Hz Ali (a.s) ş&ouml;yle buyurur: Yazıklar olsun sana, ben Muhammed&rsquo;in (s.a.a) kullarından bir kulum![4] Bir başka hadiste de İmam Ali (a.s) ş&ouml;yle buyurmaktadır: Sizler benim Allah Resul&uuml; nezdinde ne gibi bir konumumun olduğunu ve ona yakınlığımın ne derecede olduğunu biliyorsunuz. Ben &ccedil;ocukken o beni yanına oturtur ve beni kucağına alırdı. Tenini tenime değdirecek ve kendi g&uuml;zel kokusunu bana koklatacak şekilde beni yatağında yatırırdı. Bazen bir şeyi &ccedil;iğner ve ardından onu bana yedirirdi. O, s&ouml;ylemlerimde bir yalan duymadı ve davranışlarımda bir yanlış g&ouml;rmedi. S&uuml;tten kesildikten sonra uzun yolları kat edene ve g&uuml;zel ahlakı &ouml;ğrenene dek Allah en b&uuml;y&uuml;k meleğini gece g&uuml;nd&uuml;z onunla yoldaş kıldı. Ben annesinin peşinde olan bir deve yavrusu gibi yolculukta ve durgunlukta onun takip&ccedil;isiydim. O, her g&uuml;n bana ahlakından bir işaret verir ve beni onu uygulamaya y&ouml;nlendirirdi. Her yıl Hira&rsquo;da inzivaya &ccedil;ekilir ve benden başka kimse onu g&ouml;rmezdi. O d&ouml;nemde Allah Resul&uuml; ve Hatice&rsquo;nin i&ccedil;inde bulunduğu ev dışında hi&ccedil;bir evde M&uuml;sl&uuml;man yoktu ve ben onların &uuml;&ccedil;&uuml;nc&uuml;s&uuml;yd&uuml;m. Ben vahiy ve peygamberlik aydınlığını g&ouml;r&uuml;yor ve n&uuml;b&uuml;vvet kokusunu alıyordum. Ona vahiy nazil olunca şeytanın haykırışını duydum. Ey Allah&rsquo;ın el&ccedil;isi bu feryat nedir diye sorduğumda ş&ouml;yle buyurdu: &ldquo;Bu, insanların kendisine tapmasından &uuml;mitsiz olan ve kaygılanan şeytanın sesidir. Ş&uuml;phesiz sen benim duyduğumu duymakta ve g&ouml;rd&uuml;ğ&uuml;m&uuml; g&ouml;rmektesin. Ancak sen peygamber değil, yardımcısın. Hayır &uuml;zerinesin ve m&uuml;minlerin &ouml;nderisin.&rdquo;[5]&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Porsocu web sitesinden iktibas edilmiştir.\r\n\r\n\r\n	[2] Havza web sitesinden iktibas edilmiştir\r\n\r\n\r\n	[3] Porsocu web sitesinden iktibas edilmiştir..\r\n\r\n\r\n	[4] Kuleyni, Muhammed bin Yakup, El- Kafi, c. 1, s. 90, &ccedil;apı &ccedil;aharum, Daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran 1365 h.ş.\r\n\r\n\r\n	[5] Nehc&uuml;&rsquo;l Belağa, Huutbei 192 (Hutbei Gasia).'),(179,'tr187','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bu soruda dile getirilen iddia ve varsayım şudur: Her nerede Allah&rsquo;ın zatı bir işi yapmaya g&uuml;&ccedil; yetirebiliyorsa O&rsquo;nun kendisi bu işi yapar ve eğer buna g&uuml;&ccedil; yetiremezse sebeplerden istifade eder. Allah&rsquo;ın her işe g&uuml;&ccedil; yetirebildiğini bildiğimizden dolayı O&rsquo;nun fillinin nedenler kanalıyla ger&ccedil;ekleşmesi muhaldir ve her kim bir işin nedenler kanalıyla ger&ccedil;ekleştiğini iddia edecek olursa, onun iddiası ge&ccedil;ersizdir. &Ccedil;&uuml;nk&uuml; b&ouml;yle bir insan Allah&rsquo;ı aciz bilir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bu t&uuml;r bir akıl y&uuml;r&uuml;tme doğru değildir ve burada kullanılan safsata &ccedil;ok a&ccedil;ıktır; &ccedil;&uuml;nk&uuml; kendi vicdanımızla evrendeki bir&ccedil;ok hususun başka hususlar i&ccedil;in neden olduğunu, bununla birlikte kendilerinin de bir başka nedene ihtiya&ccedil; duyduklarını ve bağımsız bir varlıklarının olmadığını biliyoruz. Bu vicdani esası ink&acirc;r etmek safsata manasına gelir ve hi&ccedil; kimse g&uuml;nl&uuml;k hayatında bu kaideyi ink&acirc;r etmemektedir. Allah&rsquo;ın evrendeki işleri bazı nedenler kanalıyla yapması, O&rsquo;nun bu işleri yapmada g&uuml;&ccedil;s&uuml;z olduğuna hi&ccedil;bir şekilde delalet etmez! &Ccedil;&uuml;nk&uuml; nedenler ve nedenlerle ilintili olan her şey kendiliklerinden var değildirler, onların t&uuml;m varlığı y&uuml;ce Allah&rsquo;ın zatına bağımlıdır. Bundan dolayı ister d&uuml;nyevi ve ister gaybi işler alanında olsun, ilahi fiiller &ouml;zel nedenler kanalıyla ger&ccedil;ekleşir. Bu Allah&rsquo;ın hikmetindendir ve O&rsquo;nun zatında bir eksikliğin bulunduğuna delalet etmez. Tabii hususlarda insanın ihtiya&ccedil;ları nedenler silsilesi kanalıyla ger&ccedil;ekleştiği ve bu nedenlerin nedensellikte hi&ccedil;bir bağımsızlıkları olmadığı gibi, manevi hususlarda da bu kaide pek&acirc;l&acirc; kabul edilebilir. Bir&ccedil;ok ilahi fiilin Allah&rsquo;ın izniyle y&ouml;netici melekler tarafından yapıldığını ve bu konunun Allah&rsquo;ın kudretiyle hi&ccedil;bir şekilde &ccedil;elişmediğini bilmekteyiz. Eğer evrende itibari (nedensellikte bağımsız olmamak) olarak bile hi&ccedil;bir nedenin ger&ccedil;ekleşmemesi &ouml;ng&ouml;r&uuml;lseydi, esasen Allah dışında hi&ccedil;bir varlığın var olması m&uuml;mk&uuml;n olmazdı. &Ccedil;&uuml;nk&uuml; O&rsquo;nun dışında var olan her şey etkisizdir ve O&rsquo;nun dışında eğer bir şey varsa bu arazi ve itibaridir. Nedenlerin varlığı da bu t&uuml;rdendir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;G&ouml;k, yery&uuml;z&uuml; ve bunların i&ccedil;inde bulunan her şey y&uuml;ce Allah&rsquo;ın kudretinin yansımalarıdır ve Allah her işi yapmaya kadirdir. Ama bu sonsuz kudret, ilahi fiilin nedenler kanalı olmaksızın ger&ccedil;ekleştiği anlamına gelmez. Allah, evreni hikmet esasınca yaratmış ve t&uuml;m gaybi, zahiri, tekvini ve d&uuml;nyevi fiilleri nedenler aracılığıyla ger&ccedil;ekleştirmektedir. Bu evrende bir&ccedil;ok işi yapmakla g&ouml;revli olan melekler buna bir &ouml;rnek teşkil eder. Aynı şekilde maddi d&uuml;nyada da her işin doğal nedenleri vardır; &ouml;rneğin bir şahıs acıkırsa yiyeceğe ihtiya&ccedil; duyar. Her ne kadar t&uuml;m işler Allah&rsquo;a d&ouml;nse de ve her t&uuml;rl&uuml; kudret ve g&uuml;&ccedil; onun elinde olsa da[1] tabii hayatta su ve yiyecek hayatın s&uuml;rd&uuml;r&uuml;lmesinin aracıdır. Bu, Allah&rsquo;ın işleri vasıtasız yapmaktan aciz oluşu anlamına gelmez. Bunun manası, insanın maddi ihtiya&ccedil;larının maddi neden ve sebepler ile karşılandığıdır. Bu nedenlerden istifade etmek şirk ve tevhidi ink&acirc;r etmek manasına gelmez. Elbette bu sebepleri etki etmede bağımsız bilirsek iş değişir. Bu anlam hidayete erdirme ve manevi feyizleri ulaştırma gibi maddi olmayan konularda da ge&ccedil;erlidir. Bundan dolayı nedensellik kaidesi ve evrendeki her işin kendine &ouml;zel sebepler ile ger&ccedil;ekleşmesi, kanıtlamaya ihtiya&ccedil; duymayacak kadar a&ccedil;ıktır. Bununla birlikte İslam inan&ccedil;ları ve Ehlibeyt mektebinde, işleri doğal sebeplere bağlama inancının yanlış bir konu olduğunu ve evrendeki her nedenin salt Allah&rsquo;ın iradesinin ger&ccedil;ekleşmesi i&ccedil;in bir kanal olduğunu bilmekteyiz. İnsanın iradi fiilleri bile Allah&rsquo;ın iradesinin boylamındadır. Hi&ccedil; kimse kendi amellerinden Allah&rsquo;ın kudretinin dışında iş g&ouml;remez ve ger&ccedil;ekte Allah dışında hi&ccedil;bir etki eden yoktur. Her kim her mertebede b&ouml;yle bir g&ouml;r&uuml;şe inanırsa, İslami inan&ccedil;lara g&ouml;re m&uuml;şrik sayılır. Bu nedenle Allah&rsquo;ın fiillerinin t&uuml;m&uuml; nedenler kanalıyla ger&ccedil;ekleşir ve bununla birlikte bu nedenler nedensellikte bağımsız olmayıp ilahi irade ve kudretin etkisi altındadırlar. Bu t&uuml;mel kaidede ateşin yakmadaki etkisi gibi maddi nedenler ile evreni idare etmedeki meleklerin nedensellikleri gibi gaybi nedenler arasında, aynı şekilde insanın ihtiyari fiilleri ile onun ihtiyarı dışında ger&ccedil;ekleşen hadiseler arasında bir far bulunmaz. Kamil tevhitten maksat nedensellik ve ihtiyar kaidesinin iptal edilmesi değil, bu akidedir. Şia mezhebi veya diğer İslam mezhepleri &ccedil;er&ccedil;evesinde tevess&uuml;le veya imam ve k&acirc;mil insanın vasıta olmasına inanmak hakkında ise başlangı&ccedil;ta hatırlatılması gereken &ccedil;ok &ouml;nemli ve bu meseleye bakmada temel alınması gereken konu şudur: İmam, kılavuza ve aracıya ihtiya&ccedil; duymak, bu ihtiyacın bilincinde olmayı gerekli kılar. İnsanların kendi fıtratları esasınca, s&uuml;rekli insaniyetin yetkinlik makamı ve ilahi hilafete ermiş k&acirc;mil bir insanı aradıklarını ve onun varlık aynasıyla veya ona aşk duyarak ve tevess&uuml;l ederek kendilerinin ger&ccedil;ekte kaybolmuş hakikatini bulmaya &ccedil;alıştıklarını biliyoruz. Bu k&acirc;mil insan Şiilik mezhebinde imam olarak adlandırılan kimsedir. Kur&rsquo;an ş&ouml;yle buyuruyor: Ey iman edenler! Allah&rsquo;a karşı gelmekten sakının, O&rsquo;na yaklaşmaya vesile arayın ve O&rsquo;nun yolunda cihat edin ki kurtuluşa eresiniz.[2] Bu ayet ger&ccedil;ekte ihtiya&ccedil; ve doğruluk gereğince Allah&rsquo;ı isteyen inananlara kılavuzluk etme hedefini g&uuml;tmektedir. Elbette bu iş Kur&rsquo;an&rsquo;ın tavsiyesiyle, kendi nedenleri aracılığıyla &ccedil;ok kolaydır. Sonraki konu ise şudur: Hz Peygamberi (s.a.a) veya bir imama tevess&uuml;l etmek ve onları aracı kılmak, hi&ccedil;bir şekilde onlar i&ccedil;in bağımsızlık iddiasında bulunmak anlamına gelmez. Nitekim evrendeki hi&ccedil;bir neden Allah&rsquo;tan bağımsız olarak g&ouml;z &ouml;n&uuml;nde bulundurulamaz. B&ouml;yle bir d&uuml;ş&uuml;nce y&uuml;ce Allah&rsquo;a şirk koşmaktır. Ama genel olarak Kur&rsquo;an&rsquo;ın tabiri ile iman makamına ermemiş[3] ve ger&ccedil;ek muvahhit olmamış bir&ccedil;ok M&uuml;sl&uuml;man&rsquo;ın maddi nedenlere dayanma konusunda Allah&rsquo;a şirk koşmaları muhtemeldir. Aynı şekilde bahsimizin asıl konusu olan salih ameller, kılavuzdan istifade etmek, peygamber ve Allah&rsquo;ın velilerine tevess&uuml;l edip onlara aşk duymak gibi manevi nedenler konusunda da ş&ouml;yle s&ouml;ylemek gerekir:&nbsp; Eğer bu hususlar sebep sıfatıyla g&ouml;z &ouml;n&uuml;nde bulundurulacak olursa, sadece tevhit ve Allah&rsquo;a aşk duymadaki ihl&acirc;s oranınca bizi manevi hedefe ulaştıracaktır. Bundan dolayı İslam&rsquo;da tevhit esası zedelenmez bir esastır. Lakin buradaki nokta şudur: Bu manevi halis neden ve ameller bizi tevhidin hakikatine aşina kılar. Salt teorik a&ccedil;ıdan tevhit iddiasında bulunmamız ve pratikte g&ouml;nl&uuml;m&uuml;z&uuml;n istediği hususlarda aracılara tevess&uuml;l etmemiz, onları nedensellikte bağımsız bilmemiz ve bazı konularda tartışılması ve incelenmesi gereken deliler ile imam, nebi ve veliye tevess&uuml;l etmek Allah&rsquo;ın kudreti ve tevhit ile &ccedil;elişir diye itirazda bulunmamız doğru olmaz. Kamil insan ameli a&ccedil;ıdan tevhidin r&uuml;kn&uuml; sayılır; &ccedil;&uuml;nk&uuml; o t&uuml;m&uuml;yle varlığında fani olmuş ve muvahhit olmanın numunesi haline gelmiştir. Ger&ccedil;ekten de tevhit iddiası ameli olarak ve ilahi mizanda &ouml;l&ccedil;&uuml;lecek olursa k&acirc;mil insandan başka kimse buna layık g&ouml;r&uuml;lmez ve M&uuml;sl&uuml;man bir fert t&uuml;m şeylerden bağını kesip fani olmadık&ccedil;a m&uuml;şrik sayılır ve Allah&rsquo;ı istemede yetersiz sayılır. Bu nedenle tevhit iddiasında bulunmak ve onun hakkında tartışmak ayrı bir konu, onun insanda ger&ccedil;ekleşmesi ise bambaşka bir konudur. Kur&rsquo;an bu hususta ş&ouml;yle buyurur: Onların &ccedil;oğu Allah&rsquo;a ancak ortak koşarak inanırlar.[4]</p>\r\n\r\n<p>\r\n	Bu hususta daha fazla bilgi edinmek i&ccedil;in aşağıdaki yanıtlara başvurabilirsiniz:</p>\r\n\r\n<p>\r\n	Vasıtasız bir şekilde Allah&rsquo;a tevess&uuml;l etmek ve O&rsquo;nunla irtibat kurmak, 542 (Site: 590).</p>\r\n\r\n<p>\r\n	Allah&rsquo;a yakınlaşmada vasıtaların rol&uuml;, 6940 (Site: tr7040).</p>\r\n\r\n<p>\r\n	Ehlibeyt&rsquo;e tevess&uuml;l&uuml;n felsefesi, 1321 (Site: 1316).</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1] &quot;لاحول ولا قوّة الا بالله&quot;.</p>\r\n\r\n<p>\r\n	[2] Maide Suresi, 35. ayet.</p>\r\n\r\n<p>\r\n	[3] Hucurat Suresi, 14. Ayet: &quot;قالَتِ الْأَعْرابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا وَ لکِنْ قُولُوا أَسْلَمْنا وَ لَمَّا یَدْخُلِ الْإیمانُ فی&rlm; قُلُوبِکُم&rlm;&quot;</p>\r\n\r\n<p>\r\n	[4] Yusuf Suresi, 106. ayet.</p>\r\n','Bu soruda dile getirilen iddia ve varsayım şudur: Her nerede Allah&rsquo;ın zatı bir işi yapmaya g&uuml;&ccedil; yetirebiliyorsa O&rsquo;nun kendisi bu işi yapar ve eğer buna g&uuml;&ccedil; yetiremezse sebeplerden istifade eder. Allah&rsquo;ın her işe g&uuml;&ccedil; yetirebildiğini bildiğimizden dolayı O&rsquo;nun fillinin nedenler kanalıyla ger&ccedil;ekleşmesi muhaldir ve her kim bir işin nedenler kanalıyla ger&ccedil;ekleştiğini iddia edecek olursa, onun iddiası ge&ccedil;ersizdir. &Ccedil;&uuml;nk&uuml; b&ouml;yle bir insan Allah&rsquo;ı aciz bilir.\r\n\r\n	\r\n		Bu t&uuml;r bir akıl y&uuml;r&uuml;tme doğru değildir ve burada kullanılan safsata &ccedil;ok a&ccedil;ıktır; &ccedil;&uuml;nk&uuml; kendi vicdanımızla evrendeki bir&ccedil;ok hususun başka hususlar i&ccedil;in neden olduğunu, bununla birlikte kendilerinin de bir başka nedene ihtiya&ccedil; duyduklarını ve bağımsız bir varlıklarının olmadığını biliyoruz. Bu vicdani esası ink&acirc;r etmek safsata manasına gelir ve hi&ccedil; kimse g&uuml;nl&uuml;k hayatında bu kaideyi ink&acirc;r etmemektedir. Allah&rsquo;ın evrendeki işleri bazı nedenler kanalıyla yapması, O&rsquo;nun bu işleri yapmada g&uuml;&ccedil;s&uuml;z olduğuna hi&ccedil;bir şekilde delalet etmez! &Ccedil;&uuml;nk&uuml; nedenler ve nedenlerle ilintili olan her şey kendiliklerinden var değildirler, onların t&uuml;m varlığı y&uuml;ce Allah&rsquo;ın zatına bağımlıdır. Bundan dolayı ister d&uuml;nyevi ve ister gaybi işler alanında olsun, ilahi fiiller &ouml;zel nedenler kanalıyla ger&ccedil;ekleşir. Bu Allah&rsquo;ın hikmetindendir ve O&rsquo;nun zatında bir eksikliğin bulunduğuna delalet etmez. Tabii hususlarda insanın ihtiya&ccedil;ları nedenler silsilesi kanalıyla ger&ccedil;ekleştiği ve bu nedenlerin nedensellikte hi&ccedil;bir bağımsızlıkları olmadığı gibi, manevi hususlarda da bu kaide pek&acirc;l&acirc; kabul edilebilir. Bir&ccedil;ok ilahi fiilin Allah&rsquo;ın izniyle y&ouml;netici melekler tarafından yapıldığını ve bu konunun Allah&rsquo;ın kudretiyle hi&ccedil;bir şekilde &ccedil;elişmediğini bilmekteyiz. Eğer evrende itibari (nedensellikte bağımsız olmamak) olarak bile hi&ccedil;bir nedenin ger&ccedil;ekleşmemesi &ouml;ng&ouml;r&uuml;lseydi, esasen Allah dışında hi&ccedil;bir varlığın var olması m&uuml;mk&uuml;n olmazdı. &Ccedil;&uuml;nk&uuml; O&rsquo;nun dışında var olan her şey etkisizdir ve O&rsquo;nun dışında eğer bir şey varsa bu arazi ve itibaridir. Nedenlerin varlığı da bu t&uuml;rdendir.','&nbsp;G&ouml;k, yery&uuml;z&uuml; ve bunların i&ccedil;inde bulunan her şey y&uuml;ce Allah&rsquo;ın kudretinin yansımalarıdır ve Allah her işi yapmaya kadirdir. Ama bu sonsuz kudret, ilahi fiilin nedenler kanalı olmaksızın ger&ccedil;ekleştiği anlamına gelmez. Allah, evreni hikmet esasınca yaratmış ve t&uuml;m gaybi, zahiri, tekvini ve d&uuml;nyevi fiilleri nedenler aracılığıyla ger&ccedil;ekleştirmektedir. Bu evrende bir&ccedil;ok işi yapmakla g&ouml;revli olan melekler buna bir &ouml;rnek teşkil eder. Aynı şekilde maddi d&uuml;nyada da her işin doğal nedenleri vardır; &ouml;rneğin bir şahıs acıkırsa yiyeceğe ihtiya&ccedil; duyar. Her ne kadar t&uuml;m işler Allah&rsquo;a d&ouml;nse de ve her t&uuml;rl&uuml; kudret ve g&uuml;&ccedil; onun elinde olsa da[1] tabii hayatta su ve yiyecek hayatın s&uuml;rd&uuml;r&uuml;lmesinin aracıdır. Bu, Allah&rsquo;ın işleri vasıtasız yapmaktan aciz oluşu anlamına gelmez. Bunun manası, insanın maddi ihtiya&ccedil;larının maddi neden ve sebepler ile karşılandığıdır. Bu nedenlerden istifade etmek şirk ve tevhidi ink&acirc;r etmek manasına gelmez. Elbette bu sebepleri etki etmede bağımsız bilirsek iş değişir. Bu anlam hidayete erdirme ve manevi feyizleri ulaştırma gibi maddi olmayan konularda da ge&ccedil;erlidir. Bundan dolayı nedensellik kaidesi ve evrendeki her işin kendine &ouml;zel sebepler ile ger&ccedil;ekleşmesi, kanıtlamaya ihtiya&ccedil; duymayacak kadar a&ccedil;ıktır. Bununla birlikte İslam inan&ccedil;ları ve Ehlibeyt mektebinde, işleri doğal sebeplere bağlama inancının yanlış bir konu olduğunu ve evrendeki her nedenin salt Allah&rsquo;ın iradesinin ger&ccedil;ekleşmesi i&ccedil;in bir kanal olduğunu bilmekteyiz. İnsanın iradi fiilleri bile Allah&rsquo;ın iradesinin boylamındadır. Hi&ccedil; kimse kendi amellerinden Allah&rsquo;ın kudretinin dışında iş g&ouml;remez ve ger&ccedil;ekte Allah dışında hi&ccedil;bir etki eden yoktur. Her kim her mertebede b&ouml;yle bir g&ouml;r&uuml;şe inanırsa, İslami inan&ccedil;lara g&ouml;re m&uuml;şrik sayılır. Bu nedenle Allah&rsquo;ın fiillerinin t&uuml;m&uuml; nedenler kanalıyla ger&ccedil;ekleşir ve bununla birlikte bu nedenler nedensellikte bağımsız olmayıp ilahi irade ve kudretin etkisi altındadırlar. Bu t&uuml;mel kaidede ateşin yakmadaki etkisi gibi maddi nedenler ile evreni idare etmedeki meleklerin nedensellikleri gibi gaybi nedenler arasında, aynı şekilde insanın ihtiyari fiilleri ile onun ihtiyarı dışında ger&ccedil;ekleşen hadiseler arasında bir far bulunmaz. Kamil tevhitten maksat nedensellik ve ihtiyar kaidesinin iptal edilmesi değil, bu akidedir. Şia mezhebi veya diğer İslam mezhepleri &ccedil;er&ccedil;evesinde tevess&uuml;le veya imam ve k&acirc;mil insanın vasıta olmasına inanmak hakkında ise başlangı&ccedil;ta hatırlatılması gereken &ccedil;ok &ouml;nemli ve bu meseleye bakmada temel alınması gereken konu şudur: İmam, kılavuza ve aracıya ihtiya&ccedil; duymak, bu ihtiyacın bilincinde olmayı gerekli kılar. İnsanların kendi fıtratları esasınca, s&uuml;rekli insaniyetin yetkinlik makamı ve ilahi hilafete ermiş k&acirc;mil bir insanı aradıklarını ve onun varlık aynasıyla veya ona aşk duyarak ve tevess&uuml;l ederek kendilerinin ger&ccedil;ekte kaybolmuş hakikatini bulmaya &ccedil;alıştıklarını biliyoruz. Bu k&acirc;mil insan Şiilik mezhebinde imam olarak adlandırılan kimsedir. Kur&rsquo;an ş&ouml;yle buyuruyor: Ey iman edenler! Allah&rsquo;a karşı gelmekten sakının, O&rsquo;na yaklaşmaya vesile arayın ve O&rsquo;nun yolunda cihat edin ki kurtuluşa eresiniz.[2] Bu ayet ger&ccedil;ekte ihtiya&ccedil; ve doğruluk gereğince Allah&rsquo;ı isteyen inananlara kılavuzluk etme hedefini g&uuml;tmektedir. Elbette bu iş Kur&rsquo;an&rsquo;ın tavsiyesiyle, kendi nedenleri aracılığıyla &ccedil;ok kolaydır. Sonraki konu ise şudur: Hz Peygamberi (s.a.a) veya bir imama tevess&uuml;l etmek ve onları aracı kılmak, hi&ccedil;bir şekilde onlar i&ccedil;in bağımsızlık iddiasında bulunmak anlamına gelmez. Nitekim evrendeki hi&ccedil;bir neden Allah&rsquo;tan bağımsız olarak g&ouml;z &ouml;n&uuml;nde bulundurulamaz. B&ouml;yle bir d&uuml;ş&uuml;nce y&uuml;ce Allah&rsquo;a şirk koşmaktır. Ama genel olarak Kur&rsquo;an&rsquo;ın tabiri ile iman makamına ermemiş[3] ve ger&ccedil;ek muvahhit olmamış bir&ccedil;ok M&uuml;sl&uuml;man&rsquo;ın maddi nedenlere dayanma konusunda Allah&rsquo;a şirk koşmaları muhtemeldir. Aynı şekilde bahsimizin asıl konusu olan salih ameller, kılavuzdan istifade etmek, peygamber ve Allah&rsquo;ın velilerine tevess&uuml;l edip onlara aşk duymak gibi manevi nedenler konusunda da ş&ouml;yle s&ouml;ylemek gerekir:&nbsp; Eğer bu hususlar sebep sıfatıyla g&ouml;z &ouml;n&uuml;nde bulundurulacak olursa, sadece tevhit ve Allah&rsquo;a aşk duymadaki ihl&acirc;s oranınca bizi manevi hedefe ulaştıracaktır. Bundan dolayı İslam&rsquo;da tevhit esası zedelenmez bir esastır. Lakin buradaki nokta şudur: Bu manevi halis neden ve ameller bizi tevhidin hakikatine aşina kılar. Salt teorik a&ccedil;ıdan tevhit iddiasında bulunmamız ve pratikte g&ouml;nl&uuml;m&uuml;z&uuml;n istediği hususlarda aracılara tevess&uuml;l etmemiz, onları nedensellikte bağımsız bilmemiz ve bazı konularda tartışılması ve incelenmesi gereken deliler ile imam, nebi ve veliye tevess&uuml;l etmek Allah&rsquo;ın kudreti ve tevhit ile &ccedil;elişir diye itirazda bulunmamız doğru olmaz. Kamil insan ameli a&ccedil;ıdan tevhidin r&uuml;kn&uuml; sayılır; &ccedil;&uuml;nk&uuml; o t&uuml;m&uuml;yle varlığında fani olmuş ve muvahhit olmanın numunesi haline gelmiştir. Ger&ccedil;ekten de tevhit iddiası ameli olarak ve ilahi mizanda &ouml;l&ccedil;&uuml;lecek olursa k&acirc;mil insandan başka kimse buna layık g&ouml;r&uuml;lmez ve M&uuml;sl&uuml;man bir fert t&uuml;m şeylerden bağını kesip fani olmadık&ccedil;a m&uuml;şrik sayılır ve Allah&rsquo;ı istemede yetersiz sayılır. Bu nedenle tevhit iddiasında bulunmak ve onun hakkında tartışmak ayrı bir konu, onun insanda ger&ccedil;ekleşmesi ise bambaşka bir konudur. Kur&rsquo;an bu hususta ş&ouml;yle buyurur: Onların &ccedil;oğu Allah&rsquo;a ancak ortak koşarak inanırlar.[4]\r\n\r\n\r\n	Bu hususta daha fazla bilgi edinmek i&ccedil;in aşağıdaki yanıtlara başvurabilirsiniz:\r\n\r\n\r\n	Vasıtasız bir şekilde Allah&rsquo;a tevess&uuml;l etmek ve O&rsquo;nunla irtibat kurmak, 542 (Site: 590).\r\n\r\n\r\n	Allah&rsquo;a yakınlaşmada vasıtaların rol&uuml;, 6940 (Site: tr7040).\r\n\r\n\r\n	Ehlibeyt&rsquo;e tevess&uuml;l&uuml;n felsefesi, 1321 (Site: 1316).\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1] &quot;لاحول ولا قوّة الا بالله&quot;.\r\n\r\n\r\n	[2] Maide Suresi, 35. ayet.\r\n\r\n\r\n	[3] Hucurat Suresi, 14. Ayet: &quot;قالَتِ الْأَعْرابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا وَ لکِنْ قُولُوا أَسْلَمْنا وَ لَمَّا یَدْخُلِ الْإیمانُ فی&rlm; قُلُوبِکُم&rlm;&quot;\r\n\r\n\r\n	[4] Yusuf Suresi, 106. ayet.'),(180,'tr186','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Şiiler imamları (peygamberin (s.a.a.) yerine ge&ccedil;enleri) masum bilirler. Bu nedenle onların s&ouml;zleri de peygamberin s&ouml;zleri gibi zati itibariyle h&uuml;ccet ve peygamberin s&ouml;z&uuml;ne istinat etmesine gerek yoktur.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bizim masum imamlarımızdan bize ulaşan rivayetler iki kısma ayrılıyor. Bir kısım rivayetler m&uuml;stenit şeklinde beyan edilmiş; yani senetlerindeki raviler silsilesi zikredilmiştir. Ş&ouml;yle ki her imam kendi babasından naklederek senedi peygambere varıncaya kadar devam ediyor. Buna binaen bu rivayetler senet itibariyle g&uuml;venirlik bakımından en &uuml;st mertebede yer almaktadır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bir diğer kısım rivayetler ise senetsiz beyan edilmiştir. Bunlar da iki kısımdır: Ya senedi zikredilmeksizin vasıtayla peygamberden nakledilmiştir. Bu nedenle bu t&uuml;r hadisler her ne kadar senetleri zikredilmemiş ve hadis ilmi literat&uuml;r&uuml;nde &ldquo;m&uuml;rsel&rdquo; sayılmakta ise de masum kimseler g&uuml;venilir oldukları i&ccedil;in biliyoruz ki eğer peygamber tarafından s&ouml;ylenmemiş olsaydı onlar Allahın h&uuml;km&uuml; olarak onu beyan etmezler ve peygambere nispetlendirmezlerdi. &Ouml;rnek olarak şu hadise dikkat ediniz: Ali b. Muhammed Sehl b. Ziyad&rsquo;dan, o da Nevfeli&rsquo;den, o da es-Sukuni&rsquo;den, o da Ebu Abdullah&rsquo;tan naklediyor ki Ebu Abdullah diyor ki Allah&rsquo;ın resul&uuml; ş&ouml;yle buyurdu. Şia kaynaklarında binlerce ve &ldquo;kutubi arba&rsquo;ada&rdquo; (d&ouml;rt kaynak kitapta; &ldquo;kafi&rdquo;, &ldquo;men la yadurul- fekih&rdquo;, &ldquo;tehzib&rdquo; ve istibsar) y&uuml;zlerce hadis bu unvanla nakledilmiştir. Veya bunlar &ldquo;camia, mushafi fatima, c&uuml;fr&rdquo; gibi (has) kitaplarda nakledilmiştir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Her hal&uuml;karda bu t&uuml;rden olan hadiler m&uuml;stenet ve b&uuml;t&uuml;n M&uuml;sl&uuml;manlar i&ccedil;in h&uuml;ccettir. Buna binaen zikredilen konulara dikkatle masum imamlardan nakledilen hadisler m&uuml;stenet ve gerekli itimada sahip ve hi&ccedil;bir teredd&uuml;de a&ccedil;ık değildirler.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Bu mesele dinin i&ccedil;sel konulardan bir konu olduğu i&ccedil;in sadece Şia kanalınca cevap vereceğiz.</p>\r\n\r\n<p>\r\n	Şia inan&ccedil;larında imamlar masumdur ve Allah tarafından peygamber vasıtasıyla peygamber&rsquo;in yerine ge&ccedil;en kimseler (halifesi) olarak halka tanıtılmışdır. Bu esas&rsquo;ca imamlar Allahın yaratıklarına karşın Allahın h&uuml;cceti ve s&ouml;zleri de peygamberin s&ouml;zleri gibi zati itibarıyla h&uuml;ccettir. Dolayısıyla onlar kendi s&ouml;zlerini başka kimsenin s&ouml;z&uuml;ne dayatmaları gerekmiyor. Başka bir beyanla Şialar şu inanca sahiptirler: Peygamber (s.a. a.) bir s&ouml;z s&ouml;ylediği zaman m&uuml;stenet yapmasına gerek yok ve kimse ondan senet istemiyor ve s&ouml;z&uuml;n&uuml;n h&uuml;ccet olduğunda hi&ccedil;bir teredd&uuml;t olmadığı gibi masumların s&ouml;ylemiş oldukları s&ouml;zlerde de senede ihtiya&ccedil; duyulmamaktadır.</p>\r\n\r\n<p>\r\n	Dikkate şayandır ki masum imamlardan nakledilen hadisler iki kısma ayrılmaktadır:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Bir kısım rivayetler m&uuml;stenet şeklinde beyan edilmiş; yani senetlerindeki raviler silsilesi zikredilmiştir. Ş&ouml;yle ki her imam kendi babasından naklederek rivayetteki senedi peygambere dayandırıyor. Buna binaen bu t&uuml;r rivayetlerde senetlerinin zikredilmesinin yanı sıra senetlerinde hi&ccedil;bir işk&acirc;l de s&ouml;z konu değildir. Bilakis senet itibariyle g&uuml;venirlik bakımından en &uuml;st mertebede yer almıştır. Bu kısımdan olan rivayetler kendi arsında iki kısma ayrılmaktadır:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Baba ve dedelerin isimlerini ard arda zikrediyor; &ouml;rneğin; ebul hasan er-Rıza (a.s.) diyor: babam Musa bin Caferden duydum ş&ouml;yle diyordu: babam cafer b. Muhammedden duydum ş&ouml;yle diyordu: babam Muhammed b. Aliden duydum ş&ouml;yle buyurdu: babam Ali b. H&uuml;seyinden duydum ş&ouml;yle buyurdu: m&uuml;minlerin emiri Ali b. Ebu Talipten duydum ş&ouml;yle buyurdu: Allahın resul&uuml;nden duydum Cebrailden duydum ş&ouml;yle buyuruyordu: Allah&rsquo;tan c.c duydum ş&ouml;yle buyurdu: &ldquo;lailahe illellah hısnı fe men dehele hısnı emine min azabi. (Fe lemma meret er-rahiletu nadana) bi şurutiha ve ena min şurutihi&rdquo;.[1] Yani&nbsp; lailahe illallah benim sur&rsquo;umdur. Her kim benim sur&rsquo;uma girerse azabımdan g&uuml;vencede ve emin olur. (Zemahşeri sahifeirrızanın isnadı hakkında &ldquo;rebiul ebrar&rdquo; adlı eserde Yahya b. H&uuml;seyin H&uuml;seyinden bir isnat zikrediyor: &ldquo;eğer bu isnadı deli bile duysa gaflete du&ccedil;ar oluverir&rdquo; diyor. [2]<br />\r\n	&nbsp;&nbsp;&nbsp; Diğeri ravi &ldquo;an abaihi (babaların&rsquo;dan)&rdquo; tabiriyle zikredilmiştir. Burada ravilerin İsimleri &ccedil;ok a&ccedil;ık olduğu i&ccedil;in isimleri hazf edilmiştir. Genel anlamda Şia&rsquo;nın rivayi kitaplarının b&uuml;t&uuml;n&uuml;nde yaklaşık 6671 hadis m&uuml;stenet şekliyle imamlardan &ldquo;an abaihi (babalarından = Allahın resul&uuml;nden)&rdquo; tabiriyle nakledilmiş. Zikredilen bu sayıdan 278 tanesi d&ouml;rt kaynak kitapta (60 tanesi &ldquo;K&acirc;fi&rsquo;de&rdquo;, 46 tanesi &ldquo;Men Layahdurul &ndash; Fekihte&rdquo;, 128 tanesi &ldquo;Tezhip&rsquo;te&rdquo; ve 34 tanesi de &ldquo;İstibsar&rsquo;da&rdquo;)&nbsp; nakledilmiştir.</p>\r\n\r\n<p>\r\n	&Ouml;rnek teşkil etsin babından mu&rsquo;an&rsquo;an (o ondan o ondan) ve m&uuml;stenet (isnadı zikredilmiş) olan bir rivayeti burada nakledeceğiz: Ali b. Muhammed Sehl b. Ziyattan, Sehl de Nevfili&rsquo;den, Nevfili de es-Sukuni&rsquo;den, o da Ebu Abdullah&rsquo;tan (a.s.) Ebu Abdullah da babalarından, babaları da Resull&uuml;llahtan (s.a.a)&hellip;[3]</p>\r\n\r\n<p>\r\n	Bu senetle nakledilen hadis en iyi senede sahip olan hadislerden olduğu &ccedil;ok a&ccedil;ıktır. Bu esasa g&ouml;re birinci kısımdan olan rivayete &ldquo;silsiletu&rsquo;z &ndash; zeheb&rdquo;[4] denilmektedir. Zira Şia anlayışına g&ouml;re imamlar Allahın yery&uuml;z&uuml;ndeki h&uuml;cceti ve s&ouml;zlerinin delil olması bakımından peygamberin s&ouml;zleriyle onların s&ouml;zleri arasında hi&ccedil;bir fark yok ama Şia olmayan kimseler i&ccedil;in de bu şahıslar her ne kadar Allah&rsquo;ın h&uuml;cceti değil ise de en iyi kimseler ve en g&uuml;venilir şahsiyetlerdir.[5]</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Bir diğer kısım hadiler ise senetleri zikredilmeden nakledilen rivayetlerdir. Bu kısımda yer alan rivayetler de kendi arasında iki kısma ayrılmaktadır:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; İslam peygamberi vasıtasıyla naklediliyor ama senedi zikredilmiyor. &Ouml;rnek bakımından aşağıdaki hadise dikkat ediniz: Ali b. Muhammed Sehl b. Ziyaddan, Sehl de Nevfeli&rsquo;den, o da es-Essukuni&rsquo;den, o da Ebu Abdullh&rsquo;tan (a.s.) Ebu Abdullah Resul&uuml;llah (s.a.a.) ş&ouml;yle buyurduğunu diyor.[6] Şia&rsquo;nın kaynak kitaplarında binlerce ve &ldquo;kutubi arba&rsquo;a&rdquo;da (kafi, men la yahdurul fakih, &ldquo;tezhip&rdquo; ve istibsar) y&uuml;zlerce hadis bu şekilde nakledilmiştir.</p>\r\n\r\n<p>\r\n	Bu t&uuml;rden olan rivayetler her ne kadar senetlerindeki raviler silsilesi belirtilmemiş ve zahiren hadis ilmi literat&uuml;r&uuml;nde &ldquo;m&uuml;rsel&rdquo; sayılmakta ise de ehlis&uuml;nnetin de kabul ettiği gibi (Şia&rsquo;ca) Masum bilinen şahıslar sadık ve g&uuml;venilir oldukları i&ccedil;in kabul etmek gerekir ki bu şahıslar peygamberin s&ouml;ylemediği bir h&uuml;km&uuml; Allahın h&uuml;km&uuml; olarak beyan etmez veya peygambere nisbetlendirmezler. Bu bağlamda İmam Cafer-i Sadık (a.s.) ş&ouml;yle buyurmuşlardır: &ldquo;Benim hadisim babamın (imam bakır) (a.s.)hadisi, babamın hadisi (imam bakır) ceddimin (imam zeyn&uuml;labidin) (a.s.) hadisidir, ceddimin hadisi H&uuml;seyin&rsquo;in (a.s.) hadisi ve H&uuml;seyin&rsquo;in hadisi Hasanın (a.s.) hadisidir, Hasan&rsquo;ın hadisi de imam Ali&rsquo;nin (a.s.) hadisi ve imam Alin&rsquo;in hadisi Allah resul&uuml;n&uuml;n hadisi ve Allah resul&uuml;n&uuml;n hadisi de Allah&rsquo;ın s&ouml;z&uuml;d&uuml;r&rdquo;.[7]</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Camia, Mushaf-i Fatima, C&uuml;fr vb.&rdquo; kitaplardan naklettikleri i&ccedil;in bu rivayetler m&uuml;stenet ve b&uuml;t&uuml;n M&uuml;sl&uuml;manlar i&ccedil;in h&uuml;ccettir.[8]&nbsp; Buna binaen masumlardan nakledilen hadisler m&uuml;stenettir ve&nbsp; gerekli, itibara sahiptir, hi&ccedil;bir ş&uuml;phe ve kuşku taşımazlar.</p>\r\n\r\n<p>\r\n	Zikredilmeye şayandır ki bu konu eskilerden beri ş&uuml;phe konusu edilmiş ve masum imamların (s.a.) s&ouml;zleri zati h&uuml;ccete sahip olduğunu kabul etmeyen bazı kimseler tarafından itiraz konusu olmuştur. Bu bağlamda bazı &ccedil;&ouml;z&uuml;m yolları sunulmuş, kendilerinden de istifade edilmiştir.</p>\r\n\r\n<p>\r\n	Cabir b. Yezit ş&ouml;yle diyor: İmam Bakır&rsquo;a (a.s.) arz ettim: Her ne zaman bana bir hadis anlatmak istediğinizde senedini de benim i&ccedil;in a&ccedil;ıklayın. İmam (a.s.) ş&ouml;yle buyurdu: Babam, ceddim olan Allah&rsquo;ın Resul&uuml;&rsquo;nden (s.a.a) Allah&rsquo;ın resul&uuml; de Allah&rsquo;tan (c.c.) benim i&ccedil;in hadis s&ouml;ylemiştir. Sana s&ouml;yleyeceğim her hadis bu senetle olacaktır.[9]</p>\r\n\r\n<p>\r\n	Başka bir rivayette ş&ouml;yle nakledilmiştir. Muhammed b. Ali (imam Bakır a.s.) Cabir&rsquo;in -Peygamberle oturup kalktığı ihtiramından dolayı- yanına gidip oturuyor ve Allah u Te&acirc;l&acirc;&rsquo;dan naklederek kendileri i&ccedil;in hadis okuyor. Medine halkı ş&ouml;yle dedi: Bundan daha cesur başka bir kimse g&ouml;remedik. (Zira bu k&uuml;&ccedil;&uuml;k yaşa sahip olmasına rağmen hadisi Allah&rsquo;a isnat ederek Allahtan hadis naklediyor). İmam onların kendi aralarında ş&ouml;yle konuştuklarını g&ouml;r&uuml;nce peygamberden (s.a.a) hadis s&ouml;ylemeye başladı. Medine halkı ş&ouml;yle demeye başladı. Biz bu insandan daha yalancı bir kimse g&ouml;rmedik. Kendisinin g&ouml;rmediği bir kimseden hadis naklediyor. B&ouml;yle s&ouml;ylediklerini g&ouml;r&uuml;nce Cabir b. Abdullah&rsquo;a hadis isnat ederek ondan hadis nakletti. Ondan sonra onu kabul ettiler. Oysaki Cabir&rsquo;in kendisi gelip imamın &ouml;n&uuml;nde diz &ccedil;&ouml;k&uuml;p ondan ders alıyordu.[10]</p>\r\n\r\n<p>\r\n	Netice:</p>\r\n\r\n<p>\r\n	Masum imamların (a.s.) s&ouml;zleri zati itibariyle h&uuml;ccete sahiptir. Onların s&ouml;z&uuml; peygamberin ve Allah&rsquo;ın s&ouml;zleridir. İster zahiri olarak m&uuml;stenit olsun ister m&uuml;stenit olmasın.</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1] SADUK, &ldquo;amali-yi saduk&rdquo;, intişarati kitap hanei İslami, 1326, h. şemsi, s. 235.</p>\r\n\r\n<p>\r\n	[2] &ldquo;biharul &ndash; envar&rdquo;, c. 1, s. 30.</p>\r\n\r\n<p>\r\n	[3] K&Uuml;LEYNİ, &ldquo;kafi&rdquo;, Tahran: daru&rsquo;l &ndash; kutubi&rsquo;l &ndash; İslami, c. 1, s. 33, hadis no: 7.</p>\r\n\r\n<p>\r\n	[4] &ldquo;sevabul &ndash; amal&rdquo;, fars&ccedil;a terc&uuml;mesi: Gaffari, s. 23. Silsiletuz-zehep senedindeki kişilerden &ouml;t&uuml;r&uuml;d&uuml;r. Zira senedinde yer alan şahsiyetlerin t&uuml;m&uuml; masum kimseler ve hadisin kendisi kutsi hadislerden sayılmaktandır. Zira bu s&ouml;z&uuml; s&ouml;yleyen kimse Allah&rsquo;ın kendisidir.</p>\r\n\r\n<p>\r\n	[5] &Ouml;rneğin seyit Muhammed Reşit Rıza ehlis&uuml;nnetin m&uuml;teasip &acirc;limlerinden olmasına rağmen &ldquo;el-mennar&rdquo; adlı tefsir kitabında imam Sadık&rsquo;dan (a.s.) nakletmek isterken ş&ouml;yle diyor: &ldquo;ruviye an ceddina el-imam Caferi Sadık radiyellah-u anhu (yani ceddimiz imam Sadık&rsquo;dan (r.a.) nakledilmiştir). Muhammed Reşid Rıza, (tefsiri&rsquo;l &ndash; kurani&rsquo;l &ndash; hekim (tefsiri el-mennar), baskı, 2, Beyrut/L&uuml;bnan: Naşır darul marife bırayı &ccedil;ap ve neşr, c. 9, s. 538.</p>\r\n\r\n<p>\r\n	[6] K&uuml;leyni, &ldquo;kafi&rdquo;, c. 3, s. 269, hadis no: 8.</p>\r\n\r\n<p>\r\n	[7] K&uuml;leyni, &ldquo;kafi&rdquo;, c. 1, s. 53.</p>\r\n\r\n<p>\r\n	[8] K&uuml;leyni, &ldquo;kafi&rdquo;, c. 1, s. 239, fars&ccedil;a terc&uuml;mesi, Mustafevi, c. 1, s. 345.</p>\r\n\r\n<p>\r\n	[9] M&uuml;fit, &ldquo;amali&rdquo;, Kum: capı kongrei şeyh-i m&uuml;fit kum, 1413, h. kameri, (&uuml;stat Veli&rsquo;nin terc&uuml;mesiyle beraber olandan yararlanmıştır).</p>\r\n\r\n<p>\r\n	[10] K&uuml;leyni, &ldquo;kafi&rdquo;, c. 1, s. 469, fars&ccedil;a terc&uuml;mesi Mustefevi, de yararlanmıştır, c. 2, s. 374.</p>\r\n','Şiiler imamları (peygamberin (s.a.a.) yerine ge&ccedil;enleri) masum bilirler. Bu nedenle onların s&ouml;zleri de peygamberin s&ouml;zleri gibi zati itibariyle h&uuml;ccet ve peygamberin s&ouml;z&uuml;ne istinat etmesine gerek yoktur.\r\n\r\n	\r\n		Bizim masum imamlarımızdan bize ulaşan rivayetler iki kısma ayrılıyor. Bir kısım rivayetler m&uuml;stenit şeklinde beyan edilmiş; yani senetlerindeki raviler silsilesi zikredilmiştir. Ş&ouml;yle ki her imam kendi babasından naklederek senedi peygambere varıncaya kadar devam ediyor. Buna binaen bu rivayetler senet itibariyle g&uuml;venirlik bakımından en &uuml;st mertebede yer almaktadır.\r\n\r\n	\r\n		Bir diğer kısım rivayetler ise senetsiz beyan edilmiştir. Bunlar da iki kısımdır: Ya senedi zikredilmeksizin vasıtayla peygamberden nakledilmiştir. Bu nedenle bu t&uuml;r hadisler her ne kadar senetleri zikredilmemiş ve hadis ilmi literat&uuml;r&uuml;nde &ldquo;m&uuml;rsel&rdquo; sayılmakta ise de masum kimseler g&uuml;venilir oldukları i&ccedil;in biliyoruz ki eğer peygamber tarafından s&ouml;ylenmemiş olsaydı onlar Allahın h&uuml;km&uuml; olarak onu beyan etmezler ve peygambere nispetlendirmezlerdi. &Ouml;rnek olarak şu hadise dikkat ediniz: Ali b. Muhammed Sehl b. Ziyad&rsquo;dan, o da Nevfeli&rsquo;den, o da es-Sukuni&rsquo;den, o da Ebu Abdullah&rsquo;tan naklediyor ki Ebu Abdullah diyor ki Allah&rsquo;ın resul&uuml; ş&ouml;yle buyurdu. Şia kaynaklarında binlerce ve &ldquo;kutubi arba&rsquo;ada&rdquo; (d&ouml;rt kaynak kitapta; &ldquo;kafi&rdquo;, &ldquo;men la yadurul- fekih&rdquo;, &ldquo;tehzib&rdquo; ve istibsar) y&uuml;zlerce hadis bu unvanla nakledilmiştir. Veya bunlar &ldquo;camia, mushafi fatima, c&uuml;fr&rdquo; gibi (has) kitaplarda nakledilmiştir.\r\n\r\n	\r\n		Her hal&uuml;karda bu t&uuml;rden olan hadiler m&uuml;stenet ve b&uuml;t&uuml;n M&uuml;sl&uuml;manlar i&ccedil;in h&uuml;ccettir. Buna binaen zikredilen konulara dikkatle masum imamlardan nakledilen hadisler m&uuml;stenet ve gerekli itimada sahip ve hi&ccedil;bir teredd&uuml;de a&ccedil;ık değildirler.','&nbsp;Bu mesele dinin i&ccedil;sel konulardan bir konu olduğu i&ccedil;in sadece Şia kanalınca cevap vereceğiz.\r\n\r\n\r\n	Şia inan&ccedil;larında imamlar masumdur ve Allah tarafından peygamber vasıtasıyla peygamber&rsquo;in yerine ge&ccedil;en kimseler (halifesi) olarak halka tanıtılmışdır. Bu esas&rsquo;ca imamlar Allahın yaratıklarına karşın Allahın h&uuml;cceti ve s&ouml;zleri de peygamberin s&ouml;zleri gibi zati itibarıyla h&uuml;ccettir. Dolayısıyla onlar kendi s&ouml;zlerini başka kimsenin s&ouml;z&uuml;ne dayatmaları gerekmiyor. Başka bir beyanla Şialar şu inanca sahiptirler: Peygamber (s.a. a.) bir s&ouml;z s&ouml;ylediği zaman m&uuml;stenet yapmasına gerek yok ve kimse ondan senet istemiyor ve s&ouml;z&uuml;n&uuml;n h&uuml;ccet olduğunda hi&ccedil;bir teredd&uuml;t olmadığı gibi masumların s&ouml;ylemiş oldukları s&ouml;zlerde de senede ihtiya&ccedil; duyulmamaktadır.\r\n\r\n\r\n	Dikkate şayandır ki masum imamlardan nakledilen hadisler iki kısma ayrılmaktadır:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Bir kısım rivayetler m&uuml;stenet şeklinde beyan edilmiş; yani senetlerindeki raviler silsilesi zikredilmiştir. Ş&ouml;yle ki her imam kendi babasından naklederek rivayetteki senedi peygambere dayandırıyor. Buna binaen bu t&uuml;r rivayetlerde senetlerinin zikredilmesinin yanı sıra senetlerinde hi&ccedil;bir işk&acirc;l de s&ouml;z konu değildir. Bilakis senet itibariyle g&uuml;venirlik bakımından en &uuml;st mertebede yer almıştır. Bu kısımdan olan rivayetler kendi arsında iki kısma ayrılmaktadır:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Baba ve dedelerin isimlerini ard arda zikrediyor; &ouml;rneğin; ebul hasan er-Rıza (a.s.) diyor: babam Musa bin Caferden duydum ş&ouml;yle diyordu: babam cafer b. Muhammedden duydum ş&ouml;yle diyordu: babam Muhammed b. Aliden duydum ş&ouml;yle buyurdu: babam Ali b. H&uuml;seyinden duydum ş&ouml;yle buyurdu: m&uuml;minlerin emiri Ali b. Ebu Talipten duydum ş&ouml;yle buyurdu: Allahın resul&uuml;nden duydum Cebrailden duydum ş&ouml;yle buyuruyordu: Allah&rsquo;tan c.c duydum ş&ouml;yle buyurdu: &ldquo;lailahe illellah hısnı fe men dehele hısnı emine min azabi. (Fe lemma meret er-rahiletu nadana) bi şurutiha ve ena min şurutihi&rdquo;.[1] Yani&nbsp; lailahe illallah benim sur&rsquo;umdur. Her kim benim sur&rsquo;uma girerse azabımdan g&uuml;vencede ve emin olur. (Zemahşeri sahifeirrızanın isnadı hakkında &ldquo;rebiul ebrar&rdquo; adlı eserde Yahya b. H&uuml;seyin H&uuml;seyinden bir isnat zikrediyor: &ldquo;eğer bu isnadı deli bile duysa gaflete du&ccedil;ar oluverir&rdquo; diyor. [2]\r\n	&nbsp;&nbsp;&nbsp; Diğeri ravi &ldquo;an abaihi (babaların&rsquo;dan)&rdquo; tabiriyle zikredilmiştir. Burada ravilerin İsimleri &ccedil;ok a&ccedil;ık olduğu i&ccedil;in isimleri hazf edilmiştir. Genel anlamda Şia&rsquo;nın rivayi kitaplarının b&uuml;t&uuml;n&uuml;nde yaklaşık 6671 hadis m&uuml;stenet şekliyle imamlardan &ldquo;an abaihi (babalarından = Allahın resul&uuml;nden)&rdquo; tabiriyle nakledilmiş. Zikredilen bu sayıdan 278 tanesi d&ouml;rt kaynak kitapta (60 tanesi &ldquo;K&acirc;fi&rsquo;de&rdquo;, 46 tanesi &ldquo;Men Layahdurul &ndash; Fekihte&rdquo;, 128 tanesi &ldquo;Tezhip&rsquo;te&rdquo; ve 34 tanesi de &ldquo;İstibsar&rsquo;da&rdquo;)&nbsp; nakledilmiştir.\r\n\r\n\r\n	&Ouml;rnek teşkil etsin babından mu&rsquo;an&rsquo;an (o ondan o ondan) ve m&uuml;stenet (isnadı zikredilmiş) olan bir rivayeti burada nakledeceğiz: Ali b. Muhammed Sehl b. Ziyattan, Sehl de Nevfili&rsquo;den, Nevfili de es-Sukuni&rsquo;den, o da Ebu Abdullah&rsquo;tan (a.s.) Ebu Abdullah da babalarından, babaları da Resull&uuml;llahtan (s.a.a)&hellip;[3]\r\n\r\n\r\n	Bu senetle nakledilen hadis en iyi senede sahip olan hadislerden olduğu &ccedil;ok a&ccedil;ıktır. Bu esasa g&ouml;re birinci kısımdan olan rivayete &ldquo;silsiletu&rsquo;z &ndash; zeheb&rdquo;[4] denilmektedir. Zira Şia anlayışına g&ouml;re imamlar Allahın yery&uuml;z&uuml;ndeki h&uuml;cceti ve s&ouml;zlerinin delil olması bakımından peygamberin s&ouml;zleriyle onların s&ouml;zleri arasında hi&ccedil;bir fark yok ama Şia olmayan kimseler i&ccedil;in de bu şahıslar her ne kadar Allah&rsquo;ın h&uuml;cceti değil ise de en iyi kimseler ve en g&uuml;venilir şahsiyetlerdir.[5]\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Bir diğer kısım hadiler ise senetleri zikredilmeden nakledilen rivayetlerdir. Bu kısımda yer alan rivayetler de kendi arasında iki kısma ayrılmaktadır:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; İslam peygamberi vasıtasıyla naklediliyor ama senedi zikredilmiyor. &Ouml;rnek bakımından aşağıdaki hadise dikkat ediniz: Ali b. Muhammed Sehl b. Ziyaddan, Sehl de Nevfeli&rsquo;den, o da es-Essukuni&rsquo;den, o da Ebu Abdullh&rsquo;tan (a.s.) Ebu Abdullah Resul&uuml;llah (s.a.a.) ş&ouml;yle buyurduğunu diyor.[6] Şia&rsquo;nın kaynak kitaplarında binlerce ve &ldquo;kutubi arba&rsquo;a&rdquo;da (kafi, men la yahdurul fakih, &ldquo;tezhip&rdquo; ve istibsar) y&uuml;zlerce hadis bu şekilde nakledilmiştir.\r\n\r\n\r\n	Bu t&uuml;rden olan rivayetler her ne kadar senetlerindeki raviler silsilesi belirtilmemiş ve zahiren hadis ilmi literat&uuml;r&uuml;nde &ldquo;m&uuml;rsel&rdquo; sayılmakta ise de ehlis&uuml;nnetin de kabul ettiği gibi (Şia&rsquo;ca) Masum bilinen şahıslar sadık ve g&uuml;venilir oldukları i&ccedil;in kabul etmek gerekir ki bu şahıslar peygamberin s&ouml;ylemediği bir h&uuml;km&uuml; Allahın h&uuml;km&uuml; olarak beyan etmez veya peygambere nisbetlendirmezler. Bu bağlamda İmam Cafer-i Sadık (a.s.) ş&ouml;yle buyurmuşlardır: &ldquo;Benim hadisim babamın (imam bakır) (a.s.)hadisi, babamın hadisi (imam bakır) ceddimin (imam zeyn&uuml;labidin) (a.s.) hadisidir, ceddimin hadisi H&uuml;seyin&rsquo;in (a.s.) hadisi ve H&uuml;seyin&rsquo;in hadisi Hasanın (a.s.) hadisidir, Hasan&rsquo;ın hadisi de imam Ali&rsquo;nin (a.s.) hadisi ve imam Alin&rsquo;in hadisi Allah resul&uuml;n&uuml;n hadisi ve Allah resul&uuml;n&uuml;n hadisi de Allah&rsquo;ın s&ouml;z&uuml;d&uuml;r&rdquo;.[7]\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Camia, Mushaf-i Fatima, C&uuml;fr vb.&rdquo; kitaplardan naklettikleri i&ccedil;in bu rivayetler m&uuml;stenet ve b&uuml;t&uuml;n M&uuml;sl&uuml;manlar i&ccedil;in h&uuml;ccettir.[8]&nbsp; Buna binaen masumlardan nakledilen hadisler m&uuml;stenettir ve&nbsp; gerekli, itibara sahiptir, hi&ccedil;bir ş&uuml;phe ve kuşku taşımazlar.\r\n\r\n\r\n	Zikredilmeye şayandır ki bu konu eskilerden beri ş&uuml;phe konusu edilmiş ve masum imamların (s.a.) s&ouml;zleri zati h&uuml;ccete sahip olduğunu kabul etmeyen bazı kimseler tarafından itiraz konusu olmuştur. Bu bağlamda bazı &ccedil;&ouml;z&uuml;m yolları sunulmuş, kendilerinden de istifade edilmiştir.\r\n\r\n\r\n	Cabir b. Yezit ş&ouml;yle diyor: İmam Bakır&rsquo;a (a.s.) arz ettim: Her ne zaman bana bir hadis anlatmak istediğinizde senedini de benim i&ccedil;in a&ccedil;ıklayın. İmam (a.s.) ş&ouml;yle buyurdu: Babam, ceddim olan Allah&rsquo;ın Resul&uuml;&rsquo;nden (s.a.a) Allah&rsquo;ın resul&uuml; de Allah&rsquo;tan (c.c.) benim i&ccedil;in hadis s&ouml;ylemiştir. Sana s&ouml;yleyeceğim her hadis bu senetle olacaktır.[9]\r\n\r\n\r\n	Başka bir rivayette ş&ouml;yle nakledilmiştir. Muhammed b. Ali (imam Bakır a.s.) Cabir&rsquo;in -Peygamberle oturup kalktığı ihtiramından dolayı- yanına gidip oturuyor ve Allah u Te&acirc;l&acirc;&rsquo;dan naklederek kendileri i&ccedil;in hadis okuyor. Medine halkı ş&ouml;yle dedi: Bundan daha cesur başka bir kimse g&ouml;remedik. (Zira bu k&uuml;&ccedil;&uuml;k yaşa sahip olmasına rağmen hadisi Allah&rsquo;a isnat ederek Allahtan hadis naklediyor). İmam onların kendi aralarında ş&ouml;yle konuştuklarını g&ouml;r&uuml;nce peygamberden (s.a.a) hadis s&ouml;ylemeye başladı. Medine halkı ş&ouml;yle demeye başladı. Biz bu insandan daha yalancı bir kimse g&ouml;rmedik. Kendisinin g&ouml;rmediği bir kimseden hadis naklediyor. B&ouml;yle s&ouml;ylediklerini g&ouml;r&uuml;nce Cabir b. Abdullah&rsquo;a hadis isnat ederek ondan hadis nakletti. Ondan sonra onu kabul ettiler. Oysaki Cabir&rsquo;in kendisi gelip imamın &ouml;n&uuml;nde diz &ccedil;&ouml;k&uuml;p ondan ders alıyordu.[10]\r\n\r\n\r\n	Netice:\r\n\r\n\r\n	Masum imamların (a.s.) s&ouml;zleri zati itibariyle h&uuml;ccete sahiptir. Onların s&ouml;z&uuml; peygamberin ve Allah&rsquo;ın s&ouml;zleridir. İster zahiri olarak m&uuml;stenit olsun ister m&uuml;stenit olmasın.\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1] SADUK, &ldquo;amali-yi saduk&rdquo;, intişarati kitap hanei İslami, 1326, h. şemsi, s. 235.\r\n\r\n\r\n	[2] &ldquo;biharul &ndash; envar&rdquo;, c. 1, s. 30.\r\n\r\n\r\n	[3] K&Uuml;LEYNİ, &ldquo;kafi&rdquo;, Tahran: daru&rsquo;l &ndash; kutubi&rsquo;l &ndash; İslami, c. 1, s. 33, hadis no: 7.\r\n\r\n\r\n	[4] &ldquo;sevabul &ndash; amal&rdquo;, fars&ccedil;a terc&uuml;mesi: Gaffari, s. 23. Silsiletuz-zehep senedindeki kişilerden &ouml;t&uuml;r&uuml;d&uuml;r. Zira senedinde yer alan şahsiyetlerin t&uuml;m&uuml; masum kimseler ve hadisin kendisi kutsi hadislerden sayılmaktandır. Zira bu s&ouml;z&uuml; s&ouml;yleyen kimse Allah&rsquo;ın kendisidir.\r\n\r\n\r\n	[5] &Ouml;rneğin seyit Muhammed Reşit Rıza ehlis&uuml;nnetin m&uuml;teasip &acirc;limlerinden olmasına rağmen &ldquo;el-mennar&rdquo; adlı tefsir kitabında imam Sadık&rsquo;dan (a.s.) nakletmek isterken ş&ouml;yle diyor: &ldquo;ruviye an ceddina el-imam Caferi Sadık radiyellah-u anhu (yani ceddimiz imam Sadık&rsquo;dan (r.a.) nakledilmiştir). Muhammed Reşid Rıza, (tefsiri&rsquo;l &ndash; kurani&rsquo;l &ndash; hekim (tefsiri el-mennar), baskı, 2, Beyrut/L&uuml;bnan: Naşır darul marife bırayı &ccedil;ap ve neşr, c. 9, s. 538.\r\n\r\n\r\n	[6] K&uuml;leyni, &ldquo;kafi&rdquo;, c. 3, s. 269, hadis no: 8.\r\n\r\n\r\n	[7] K&uuml;leyni, &ldquo;kafi&rdquo;, c. 1, s. 53.\r\n\r\n\r\n	[8] K&uuml;leyni, &ldquo;kafi&rdquo;, c. 1, s. 239, fars&ccedil;a terc&uuml;mesi, Mustafevi, c. 1, s. 345.\r\n\r\n\r\n	[9] M&uuml;fit, &ldquo;amali&rdquo;, Kum: capı kongrei şeyh-i m&uuml;fit kum, 1413, h. kameri, (&uuml;stat Veli&rsquo;nin terc&uuml;mesiyle beraber olandan yararlanmıştır).\r\n\r\n\r\n	[10] K&uuml;leyni, &ldquo;kafi&rdquo;, c. 1, s. 469, fars&ccedil;a terc&uuml;mesi Mustefevi, de yararlanmıştır, c. 2, s. 374.');
INSERT INTO `ftcwg_islamquest_qt_tr_tr` VALUES (181,'tr185','<p>\r\n	&nbsp;Kuran&#39;ın i&ccedil;ermiş olduğu &ldquo;hurufi mukata&rsquo;a&rdquo; harfleri hakkında bir&ccedil;ok şey s&ouml;ylenmiş. Allame Tabatabai bu bağlamda ş&ouml;yle diyor:&nbsp; &ldquo;Hurufi mukata&rsquo;a&rdquo; i&ccedil;eren sureler arasında var olan benzerliği dikkate aldığımızda bu harfler ile başında bu harflerin bulunduğu surelerin i&ccedil;eriği arasında &ouml;zel ve has bir irtibatın var olduğu ihtimalini vermek m&uuml;mk&uuml;nd&uuml;r.</p>\r\n\r\n<p>\r\n	Dolayısıyla bu harfler Allah ile peygamberi arasında bazı şifrelerdir ki manaları gizlidir bizim sahip olduğumuz normal anlama yetimizle bu manaları anlayamayız. Anlayabildiğimiz tek şey şundan ibarettir ki bu harfler ile bu harfleri i&ccedil;inde bulunduran surelerin i&ccedil;erikleri arasında bir irtibat vardır.</p>\r\n\r\n<p>\r\n	Muasır araştırmacılardan bir başkası&nbsp; bazı surelerin başında gelen &ldquo;Hurufi mukata&rsquo;alar&rdquo; hakkında bazı noktalara varmış. Bu noktaları elektronik cihazlarla tespit etmiştir. O şu neticeye ulaşmış: M&uuml;fret ve m&uuml;rekkep harfler ile başlayan 29 surenin her birisinde var olan harflerin miktarı bu surenin kendisinde zikredilen harflerin miktarından daha fazladır. Buna binaen birka&ccedil; &ouml;nemli noktaya varabiliriz:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Ulumu&rsquo;l - Kuran&rdquo; ilminde Hurufi mukataa şeklinde isimlendirilmiş olan bu harfler anlamsız harfler değildir.<br />\r\n	&nbsp;&nbsp;&nbsp; Bu harfler Allah ile resul&uuml;n&uuml;n arasında bazı şifreler konumundadır. Başka kimselerin bu şifrelerin hangi anlama geldiğini ve hangi manaya işaret ettiğini bilmemeleri bu harflerin anlamsız olduğuna delil olamaz.<br />\r\n	&nbsp;&nbsp;&nbsp; Umum i&ccedil;in hidayet kitabı olan bir kitapta havas ve &uuml;nl&uuml; insanlar i&ccedil;in de bazı kilit noktaları yerleştirmek hidayet&ccedil;i olmasıyla tezat teşkil etmez. Şifre konumunda olan bu harfler g&uuml;n&uuml;m&uuml;z d&uuml;nyasındaki insanın sorunlarını doğrudan doğruya &ccedil;&ouml;zmeyle irtibatı olmayabilir ama peygamber (s.a.a.) bu şifreli harflerden yararlanarak beşere daha iyi bir şekilde kılavuzluk yapabilmiş ve netice itibariyle beşeri sapık vb&hellip; Sorunlarını &ccedil;&ouml;zebilmiş olabilir.</p>\r\n\r\n<p>\r\n	B&uuml;t&uuml;n bunların yanı sıra &ldquo;hurufi mukataadan&rdquo; bahis etmek derun-i dini (dinin i&ccedil;sel meselesinden) bir konudur. Yani bu konudan bahis etmek Allah, peygamber vb. konuları işleyip bahis ettikten sonra konu ediliyor. Bu nedenle biz ilkin Allah&rsquo;ı hekim ve &acirc;lim sıfatı olmak &uuml;zere t&uuml;m g&uuml;zel sıfatlara sahip olduğunu kabul ediyor, hikmet ve ilim sahibi olan bir varlık hi&ccedil;bir zaman boş ve anlamsız bir iş yapmaz ve bir s&ouml;z s&ouml;ylemez inancına varıyoruz. Bu inan&ccedil;tan sonra eğer &ldquo;hurufi mukataa&rdquo; gibi bir konuyla karşılaşır ve manasını, delilini ve sırrını bulamadığımız takdirde şu kısa ve icmal cevapla cevaplandırabiliriz: Hekim ve ilim olmak &uuml;zere t&uuml;m kemal sıfatlarına haiz olduğuna inandığımız Allah&rsquo;ın s&ouml;ylemiş olduğu s&ouml;zler ve yaptığı işler kesinlikle anlamsız, boş ve hedefsiz değildir. Dolayısıyla şu neticeye varıyoruz ki Kuranı kerimde zikredilmiş olan bu harfler beyhude değildir.</p>\r\n','<p>\r\n	<br />\r\n	&nbsp;Bu sorunun uygun cevabına ge&ccedil;meden &ouml;nce kurandaki &ldquo;hurufi mukataa&rdquo; hakkında a&ccedil;ıklanmış olan iki anlayışı ve iki g&ouml;r&uuml;ş&uuml; a&ccedil;ıklayacağız.</p>\r\n\r\n<p>\r\n	Kur&rsquo;nda yer alan &ldquo;hurfi mukataa&rdquo; hakkında &ccedil;ok s&ouml;zler s&ouml;ylenmiş.[1] Bu bağlamda s&ouml;z s&ouml;yleyen m&uuml;fessirler arasından ilkin (yani Allahın hekim sıfatına sahiptir boş s&ouml;z s&ouml;ylemez ve boş iş yapmaz) onu Allame Tabatabai&rsquo;nin konuyla alakalı a&ccedil;ıklamasını getiririz ve sonra başka bir m&uuml;fessirin bu konudaki g&ouml;r&uuml;şlerini zikreder ve en sonda da netice almaya &ccedil;alışacağız.</p>\r\n\r\n<p>\r\n	Allame Tabatabi (r.a.) ş&ouml;yle diyor: Kuranın 29 suresinde &ldquo;hurfi mukataa&rdquo; gelmiş. Bu surelerin bazıları bir harf ile başlamış:&nbsp; &ldquo;Sad&rdquo;, &ldquo;&rdquo;Kaf&rdquo; ve &ldquo;Nun&rdquo; gibi. Bazıları iki harf ile başlamış; &ldquo;Ta-ha&rdquo;, &ldquo;Ya-sin&rdquo; ve &ldquo;Ha-mim&rdquo; gibi. Bazıları &uuml;&ccedil; harfle başlamış; &ldquo;elif-lam -mim&rdquo;, &ldquo;elif &ndash; lam - ra&rdquo;, &ldquo;ta &ndash; sin - mim&rdquo; gibi. Bazıları da d&ouml;rt harfle başlamış: &ldquo;elif &ndash; lam &ndash; mim &ndash; sad&rdquo;, &ldquo;elif &ndash; lam &ndash; mim &ndash; ra&rdquo; gibi. Bazı sureler de beş harfle başlamış: &ldquo;kaf &ndash; ha - ya &ndash; ayn &ndash; sad&rdquo;, &ldquo;ha &ndash; mim &ndash; ayn &ndash; sin &ndash; kaf&rdquo;, gibi. Diğer taraftan da bu harfler (kullanım sayısı bakımından) bir biriyle farklıdır. Onlardan bir kısmı sadece bir yerde zikredilmiştir. &ldquo;nun&rdquo; gibi. Bazıları da birka&ccedil; surenin başında gelmiş; &ldquo;elif &ndash; lam &ndash; mim&rdquo;, &ldquo;elif &ndash; lam &ndash; ra&rdquo;, &ldquo;ta - sin &ndash; mim&rdquo; ve &ldquo;ha &ndash; mim&rdquo; gibi.</p>\r\n\r\n<p>\r\n	Bu iki noktayı dikkate alarak eğer &ldquo;elif-lam-mim&rdquo; ve &ldquo;elif-lam-mim- ra&rdquo; gibi başlangıcı aynı &ldquo;hurufi mukataa&rdquo; sahip olan surelere dikkat edersek bu sureler i&ccedil;erik bakımından da bir biriyle benzer durumda ve aynı akışa sahip olduğunu fark ederiz. &Ouml;yle ki bu sureler arasında var olan benzerlik başka surelerde s&ouml;z konusu değildir.</p>\r\n\r\n<p>\r\n	Bu serelerin bir&ccedil;oğunun ilk ayetlerinde m&uuml;şahede edilen benzerlik şu manayı tekit etmektedir; &ouml;rneğin &ldquo;hamim&rdquo; ile başlayan surelerin ilk ayetleri &ldquo;tilke ayatu&rsquo;l - kitab&rdquo; şeklindedir. Veya bu manayı ifade eden başka ibarelerdir. &ldquo;elif - lam - ra&rdquo; harfleriyle başlayan sureler de aynı şekildedir. Bu surelerin ilk eyetleri de&nbsp; &ldquo;tilke ayatu&rsquo;l - kitab&rdquo; ibaresiyle veya aynı manayı i&ccedil;eren farklı ibarelerle başlamış. &ldquo;Ta sin&rdquo; veya &ldquo;elif lam mim&rdquo; harfleriyle başlayan surelerin ilk ayetleri de genellikle &ldquo;kitapta ş&uuml;phe yoktur&rdquo; anlamını ifade eden &ldquo;la retbe fihi&rdquo; şeklindeki ayetler veya aynı anlamı i&ccedil;eren başka ibareler oluşturuyor.</p>\r\n\r\n<p>\r\n	Ararlarında var olan bu benzerlik dikkate alındığı zaman bu harfler ile bu harfleri kendinde barındıran surelerin i&ccedil;eriği arasında has bir irtibatın var olduğu ihtimalini vermek m&uuml;mk&uuml;nd&uuml;r. Bu ihtimali teyit eden şey şu: &ldquo;elif &ndash; lam &ndash; mim &ndash; sad &ldquo; şeklinde başlayan Araf suresi &ldquo;elif &ndash; lam - mim&rdquo; ve &ldquo;sad&rdquo; surelerinde ele alınmış konuları s&ouml;z konusu etmiş. Ve hakeza &ldquo;elif &ndash; lam &ndash; mim - ra&rdquo; harfleriyle başlayan &ldquo;rad&rdquo; suresi &ldquo;elif&nbsp; - lam - mim&rdquo; ve &ldquo;elif - lam - mim - ra&rdquo; ile başlayan surelerin konularını ele almıştır.</p>\r\n\r\n<p>\r\n	Buradan istifade ediliyor ki bu harfler Allah ile peygamberi arasında şifreler konumundadır ki anlam ve manaları bizden gizlidir. Sahip olduğumuz normal &ldquo;anlama&rdquo; yetisiyle sadece bu harfler ile bu harflere sahip olan surelerin i&ccedil;eriği arasında bir irtibatın var olduğu ihtimalini vermenin &ouml;tesinde başka bir anlamlar ve manalar verebilir durumda değildir.[2]</p>\r\n\r\n<p>\r\n	Konunun devamında muasır m&uuml;fessirlerden birisinin bu bağlamda arz etmiş olduğu bir noktayı arz etmek l&uuml;tuftan ar&icirc; değildir.</p>\r\n\r\n<p>\r\n	Birka&ccedil; sene &ouml;nce Amerika oturumlu Mısırlı araştırmacı &ldquo;Dr. Reşat&rdquo;&nbsp; bazı surelerin başında zikredilen &ldquo;hurufi mukatta&rsquo;a&rdquo; hakkında elektronik cihazlar vesilesiyle bazı noktaları keşfetmiş. Kendisi bu bağlamda şu neticeye varmıştır: Her surenin başında var olan &ldquo;hurufi mukatta&rsquo;a&rdquo; ile bu harflere sahip olan surenin ayetlerindeki harfler arasında bir irtibat var. Kendi bu iddiasını bir surette elektronik cihazlarla ispatladı ve şu neticeye vardı ki &ldquo;hurufi mukatta&rsquo;a&rdquo; tek harf veya birka&ccedil; (m&uuml;rekkep) harfe sahip olan 29 surenin her birisinde var olan harflerin miktarı o surenin kendisinde bulunan diğer harflerden daha fazladır. yani surenin başında zikredilen mukataa şeklindeki harfler bu surenin kendisinde diğer harflere oranla daha fazla tekrarlanmış, dolayısıyla miktarca diğer harflere oranla daha fazladır.</p>\r\n\r\n<p>\r\n	Bu buluşa binaen ş&ouml;yle bir şeyde anlaşılmış olur ki Kur&rsquo;an&rsquo;ın has l&uuml;gatlerinde, c&uuml;mlelerindeki terkip şeklinde ve kuran ayetlerinde var olan mucizeliğin yanı sıra harflerinde de mucizelik vardır. Zira Kur&rsquo;an&rsquo;ın harflerinde de &ouml;zel bir hesap, uyumluluk ve has bir nazım dikkate alınmıştır.</p>\r\n\r\n<p>\r\n	Bu buluşlar bakara suresinin başında zikredilen Hurufi mukataa hakkında zikredilmiş g&ouml;r&uuml;şleri a&ccedil;ıklıyor ve ispatlıyor. Bu g&ouml;r&uuml;şlerden birisi şudur ki bu harfler i&ccedil;inde bulunduğu surenin sahip olduğu ayetlerdeki kelimelerin uyumluluğuna ve mucizeliğine işaret ediyor. Bu g&ouml;r&uuml;ş ve buluşlar daha iyi ger&ccedil;eklere ulaşmak ve daha iyi hakikatleri bulmak i&ccedil;in birer pencere olabilirler.[3]</p>\r\n\r\n<p>\r\n	Zikredilen konulara dikkatle birka&ccedil; &ouml;nemli noktaya varabiliriz.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Ulumu&rsquo;l - kuran&rdquo; ilminde &ldquo;hurufi mukataa&rdquo; şeklinde isimlendirilmiş olan bu harfler anlamsız harfler değildir. Zira bunlar i&ccedil;in bir&ccedil;ok fayda zikredilmiştir. Eğer kendi s&ouml;ylediklerine m&uuml;racaat ederseniz onlara &ldquo;hurufi mermuz&rdquo; yani rumuzlu harfler tabir etmişsiniz. Rumuzlu kelimesinin manası nedir? Sizden sorarlarsa batıl ve boş anlamında olduğunu s&ouml;ylemezsiniz.<br />\r\n	&nbsp;&nbsp;&nbsp; M&uuml;fessirlerden naklederek a&ccedil;ıkladığımızı dikkate aldığımızda bu harflerin Allah ile resul&uuml;n&uuml;n arasında bazı şifreler konumunda olduğu anlaşılır. Elbette bu harflerin sahip olduğu bazı şifreler beşer tarafından anlaşılabilir değil ve her şifrede &ouml;yle sırlar saklıdır ki bu sırlardan başkaları onlardan habersizdir. Elbette başka kimselerinin bu şifrelerin işaret ettiği manayı veya manaları bilmemeleri bu harflerin anlamsız olduğuna delil olamaz.<br />\r\n	&nbsp;&nbsp;&nbsp; Umum i&ccedil;in hidayet kitabı olan bir kitapta havas ve &uuml;nl&uuml; insanlar i&ccedil;in bazı kilit noktaları yerleştirmek hidayet&ccedil;i olmasıyla tezat teşkil etmez. Şifre konumunda olan bu harfler g&uuml;n&uuml;m&uuml;z d&uuml;nyasındaki insanın sorunlarını doğrudan doğruya &ccedil;&ouml;zmeyle irtibatı olmayabilir ama peygamber (s.a.a.) bu şifreli harflerden yararlanarak beşere daha iyi bir şekilde kılavuzluk yapabilmiş ve netice itibariyle beşeri sapık vb&hellip; noktalardaki sorunlarını daha kolay &ccedil;&ouml;zm&uuml;ş olabilir.</p>\r\n\r\n<p>\r\n	B&uuml;t&uuml;n bunların yanı sıra Hurufi mukatta&rsquo;a&rsquo;dan bahis etmek derun-i dini (dinin i&ccedil;sel meselesinden) bir meseledir. Yani bu konudan bahis etmek Allah, peygamber vb. konuları işleyip bahis ettikten sonra gelmektedir. Bu nedenle biz Allah&rsquo;ı g&uuml;zel sıfatlar ve hikmet sahibi olan bir varlık olarak tanıdık ve Allah Te&acirc;l&acirc; boş ve anlamsız bir iş yapmayacağı anladıktan[4] sonra her ne zaman &ldquo;hurufi mukataa&rdquo; gibi bir konuyla karşılaşır ve anlamını, delil ve sırrını bulamadığımızda ş&ouml;yle kısa ve icmalli bir cevapla cevaplandırabiliriz. Hekim ve ilim olmak &uuml;zere t&uuml;m kemal sıfatlarına haiz olduğuna inandığımız Allah&rsquo;ın s&ouml;ylemiş olduğu s&ouml;zler ve yaptığı işler kesinlikle anlamsız, boş ve hedefsiz değildir. Dolayısıyla şu neticeye varıyoruz ki Kuranı kerimde zikredilmiş olan bu harfler beyhude değildir.</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Bu bağlamda bkz: indeks: &ldquo; manayı huruf-i mukataa &rdquo;</p>\r\n\r\n<p>\r\n	[2] TABATABAYİ, Muhammed H&uuml;syein &ldquo; Tefsiri el-Mizan &rdquo;, fars&ccedil;a terc&uuml;mesi: MUSEVİYİ HEMEDANİ, seyit Muhammed Bakır, baskı, 5, Kum: defteri intişarati İslami camiayi mudderisin havza&rsquo;yı ilmiye&rsquo;i kum, 1374, şemsi, c. 18, s. 7 ve 8.</p>\r\n\r\n<p>\r\n	[3] TALAKANİ, seyit Mahmut, &ldquo; Pertu&rsquo;yi ez Kuran &rdquo;, Tahran: naşır; şirket-i sehami intişarat, 1363, şemsi, c. 5, s. 8, pavereki, c. 4, s. 157.</p>\r\n\r\n<p>\r\n	[4] M&uuml;min&uuml;n, 115.</p>\r\n','&nbsp;Kuran&#39;ın i&ccedil;ermiş olduğu &ldquo;hurufi mukata&rsquo;a&rdquo; harfleri hakkında bir&ccedil;ok şey s&ouml;ylenmiş. Allame Tabatabai bu bağlamda ş&ouml;yle diyor:&nbsp; &ldquo;Hurufi mukata&rsquo;a&rdquo; i&ccedil;eren sureler arasında var olan benzerliği dikkate aldığımızda bu harfler ile başında bu harflerin bulunduğu surelerin i&ccedil;eriği arasında &ouml;zel ve has bir irtibatın var olduğu ihtimalini vermek m&uuml;mk&uuml;nd&uuml;r.\r\n\r\n\r\n	Dolayısıyla bu harfler Allah ile peygamberi arasında bazı şifrelerdir ki manaları gizlidir bizim sahip olduğumuz normal anlama yetimizle bu manaları anlayamayız. Anlayabildiğimiz tek şey şundan ibarettir ki bu harfler ile bu harfleri i&ccedil;inde bulunduran surelerin i&ccedil;erikleri arasında bir irtibat vardır.\r\n\r\n\r\n	Muasır araştırmacılardan bir başkası&nbsp; bazı surelerin başında gelen &ldquo;Hurufi mukata&rsquo;alar&rdquo; hakkında bazı noktalara varmış. Bu noktaları elektronik cihazlarla tespit etmiştir. O şu neticeye ulaşmış: M&uuml;fret ve m&uuml;rekkep harfler ile başlayan 29 surenin her birisinde var olan harflerin miktarı bu surenin kendisinde zikredilen harflerin miktarından daha fazladır. Buna binaen birka&ccedil; &ouml;nemli noktaya varabiliriz:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Ulumu&rsquo;l - Kuran&rdquo; ilminde Hurufi mukataa şeklinde isimlendirilmiş olan bu harfler anlamsız harfler değildir.\r\n	&nbsp;&nbsp;&nbsp; Bu harfler Allah ile resul&uuml;n&uuml;n arasında bazı şifreler konumundadır. Başka kimselerin bu şifrelerin hangi anlama geldiğini ve hangi manaya işaret ettiğini bilmemeleri bu harflerin anlamsız olduğuna delil olamaz.\r\n	&nbsp;&nbsp;&nbsp; Umum i&ccedil;in hidayet kitabı olan bir kitapta havas ve &uuml;nl&uuml; insanlar i&ccedil;in de bazı kilit noktaları yerleştirmek hidayet&ccedil;i olmasıyla tezat teşkil etmez. Şifre konumunda olan bu harfler g&uuml;n&uuml;m&uuml;z d&uuml;nyasındaki insanın sorunlarını doğrudan doğruya &ccedil;&ouml;zmeyle irtibatı olmayabilir ama peygamber (s.a.a.) bu şifreli harflerden yararlanarak beşere daha iyi bir şekilde kılavuzluk yapabilmiş ve netice itibariyle beşeri sapık vb&hellip; Sorunlarını &ccedil;&ouml;zebilmiş olabilir.\r\n\r\n\r\n	B&uuml;t&uuml;n bunların yanı sıra &ldquo;hurufi mukataadan&rdquo; bahis etmek derun-i dini (dinin i&ccedil;sel meselesinden) bir konudur. Yani bu konudan bahis etmek Allah, peygamber vb. konuları işleyip bahis ettikten sonra konu ediliyor. Bu nedenle biz ilkin Allah&rsquo;ı hekim ve &acirc;lim sıfatı olmak &uuml;zere t&uuml;m g&uuml;zel sıfatlara sahip olduğunu kabul ediyor, hikmet ve ilim sahibi olan bir varlık hi&ccedil;bir zaman boş ve anlamsız bir iş yapmaz ve bir s&ouml;z s&ouml;ylemez inancına varıyoruz. Bu inan&ccedil;tan sonra eğer &ldquo;hurufi mukataa&rdquo; gibi bir konuyla karşılaşır ve manasını, delilini ve sırrını bulamadığımız takdirde şu kısa ve icmal cevapla cevaplandırabiliriz: Hekim ve ilim olmak &uuml;zere t&uuml;m kemal sıfatlarına haiz olduğuna inandığımız Allah&rsquo;ın s&ouml;ylemiş olduğu s&ouml;zler ve yaptığı işler kesinlikle anlamsız, boş ve hedefsiz değildir. Dolayısıyla şu neticeye varıyoruz ki Kuranı kerimde zikredilmiş olan bu harfler beyhude değildir.','&nbsp;Bu sorunun uygun cevabına ge&ccedil;meden &ouml;nce kurandaki &ldquo;hurufi mukataa&rdquo; hakkında a&ccedil;ıklanmış olan iki anlayışı ve iki g&ouml;r&uuml;ş&uuml; a&ccedil;ıklayacağız.\r\n\r\n\r\n	Kur&rsquo;nda yer alan &ldquo;hurfi mukataa&rdquo; hakkında &ccedil;ok s&ouml;zler s&ouml;ylenmiş.[1] Bu bağlamda s&ouml;z s&ouml;yleyen m&uuml;fessirler arasından ilkin (yani Allahın hekim sıfatına sahiptir boş s&ouml;z s&ouml;ylemez ve boş iş yapmaz) onu Allame Tabatabai&rsquo;nin konuyla alakalı a&ccedil;ıklamasını getiririz ve sonra başka bir m&uuml;fessirin bu konudaki g&ouml;r&uuml;şlerini zikreder ve en sonda da netice almaya &ccedil;alışacağız.\r\n\r\n\r\n	Allame Tabatabi (r.a.) ş&ouml;yle diyor: Kuranın 29 suresinde &ldquo;hurfi mukataa&rdquo; gelmiş. Bu surelerin bazıları bir harf ile başlamış:&nbsp; &ldquo;Sad&rdquo;, &ldquo;&rdquo;Kaf&rdquo; ve &ldquo;Nun&rdquo; gibi. Bazıları iki harf ile başlamış; &ldquo;Ta-ha&rdquo;, &ldquo;Ya-sin&rdquo; ve &ldquo;Ha-mim&rdquo; gibi. Bazıları &uuml;&ccedil; harfle başlamış; &ldquo;elif-lam -mim&rdquo;, &ldquo;elif &ndash; lam - ra&rdquo;, &ldquo;ta &ndash; sin - mim&rdquo; gibi. Bazıları da d&ouml;rt harfle başlamış: &ldquo;elif &ndash; lam &ndash; mim &ndash; sad&rdquo;, &ldquo;elif &ndash; lam &ndash; mim &ndash; ra&rdquo; gibi. Bazı sureler de beş harfle başlamış: &ldquo;kaf &ndash; ha - ya &ndash; ayn &ndash; sad&rdquo;, &ldquo;ha &ndash; mim &ndash; ayn &ndash; sin &ndash; kaf&rdquo;, gibi. Diğer taraftan da bu harfler (kullanım sayısı bakımından) bir biriyle farklıdır. Onlardan bir kısmı sadece bir yerde zikredilmiştir. &ldquo;nun&rdquo; gibi. Bazıları da birka&ccedil; surenin başında gelmiş; &ldquo;elif &ndash; lam &ndash; mim&rdquo;, &ldquo;elif &ndash; lam &ndash; ra&rdquo;, &ldquo;ta - sin &ndash; mim&rdquo; ve &ldquo;ha &ndash; mim&rdquo; gibi.\r\n\r\n\r\n	Bu iki noktayı dikkate alarak eğer &ldquo;elif-lam-mim&rdquo; ve &ldquo;elif-lam-mim- ra&rdquo; gibi başlangıcı aynı &ldquo;hurufi mukataa&rdquo; sahip olan surelere dikkat edersek bu sureler i&ccedil;erik bakımından da bir biriyle benzer durumda ve aynı akışa sahip olduğunu fark ederiz. &Ouml;yle ki bu sureler arasında var olan benzerlik başka surelerde s&ouml;z konusu değildir.\r\n\r\n\r\n	Bu serelerin bir&ccedil;oğunun ilk ayetlerinde m&uuml;şahede edilen benzerlik şu manayı tekit etmektedir; &ouml;rneğin &ldquo;hamim&rdquo; ile başlayan surelerin ilk ayetleri &ldquo;tilke ayatu&rsquo;l - kitab&rdquo; şeklindedir. Veya bu manayı ifade eden başka ibarelerdir. &ldquo;elif - lam - ra&rdquo; harfleriyle başlayan sureler de aynı şekildedir. Bu surelerin ilk eyetleri de&nbsp; &ldquo;tilke ayatu&rsquo;l - kitab&rdquo; ibaresiyle veya aynı manayı i&ccedil;eren farklı ibarelerle başlamış. &ldquo;Ta sin&rdquo; veya &ldquo;elif lam mim&rdquo; harfleriyle başlayan surelerin ilk ayetleri de genellikle &ldquo;kitapta ş&uuml;phe yoktur&rdquo; anlamını ifade eden &ldquo;la retbe fihi&rdquo; şeklindeki ayetler veya aynı anlamı i&ccedil;eren başka ibareler oluşturuyor.\r\n\r\n\r\n	Ararlarında var olan bu benzerlik dikkate alındığı zaman bu harfler ile bu harfleri kendinde barındıran surelerin i&ccedil;eriği arasında has bir irtibatın var olduğu ihtimalini vermek m&uuml;mk&uuml;nd&uuml;r. Bu ihtimali teyit eden şey şu: &ldquo;elif &ndash; lam &ndash; mim &ndash; sad &ldquo; şeklinde başlayan Araf suresi &ldquo;elif &ndash; lam - mim&rdquo; ve &ldquo;sad&rdquo; surelerinde ele alınmış konuları s&ouml;z konusu etmiş. Ve hakeza &ldquo;elif &ndash; lam &ndash; mim - ra&rdquo; harfleriyle başlayan &ldquo;rad&rdquo; suresi &ldquo;elif&nbsp; - lam - mim&rdquo; ve &ldquo;elif - lam - mim - ra&rdquo; ile başlayan surelerin konularını ele almıştır.\r\n\r\n\r\n	Buradan istifade ediliyor ki bu harfler Allah ile peygamberi arasında şifreler konumundadır ki anlam ve manaları bizden gizlidir. Sahip olduğumuz normal &ldquo;anlama&rdquo; yetisiyle sadece bu harfler ile bu harflere sahip olan surelerin i&ccedil;eriği arasında bir irtibatın var olduğu ihtimalini vermenin &ouml;tesinde başka bir anlamlar ve manalar verebilir durumda değildir.[2]\r\n\r\n\r\n	Konunun devamında muasır m&uuml;fessirlerden birisinin bu bağlamda arz etmiş olduğu bir noktayı arz etmek l&uuml;tuftan ar&icirc; değildir.\r\n\r\n\r\n	Birka&ccedil; sene &ouml;nce Amerika oturumlu Mısırlı araştırmacı &ldquo;Dr. Reşat&rdquo;&nbsp; bazı surelerin başında zikredilen &ldquo;hurufi mukatta&rsquo;a&rdquo; hakkında elektronik cihazlar vesilesiyle bazı noktaları keşfetmiş. Kendisi bu bağlamda şu neticeye varmıştır: Her surenin başında var olan &ldquo;hurufi mukatta&rsquo;a&rdquo; ile bu harflere sahip olan surenin ayetlerindeki harfler arasında bir irtibat var. Kendi bu iddiasını bir surette elektronik cihazlarla ispatladı ve şu neticeye vardı ki &ldquo;hurufi mukatta&rsquo;a&rdquo; tek harf veya birka&ccedil; (m&uuml;rekkep) harfe sahip olan 29 surenin her birisinde var olan harflerin miktarı o surenin kendisinde bulunan diğer harflerden daha fazladır. yani surenin başında zikredilen mukataa şeklindeki harfler bu surenin kendisinde diğer harflere oranla daha fazla tekrarlanmış, dolayısıyla miktarca diğer harflere oranla daha fazladır.\r\n\r\n\r\n	Bu buluşa binaen ş&ouml;yle bir şeyde anlaşılmış olur ki Kur&rsquo;an&rsquo;ın has l&uuml;gatlerinde, c&uuml;mlelerindeki terkip şeklinde ve kuran ayetlerinde var olan mucizeliğin yanı sıra harflerinde de mucizelik vardır. Zira Kur&rsquo;an&rsquo;ın harflerinde de &ouml;zel bir hesap, uyumluluk ve has bir nazım dikkate alınmıştır.\r\n\r\n\r\n	Bu buluşlar bakara suresinin başında zikredilen Hurufi mukataa hakkında zikredilmiş g&ouml;r&uuml;şleri a&ccedil;ıklıyor ve ispatlıyor. Bu g&ouml;r&uuml;şlerden birisi şudur ki bu harfler i&ccedil;inde bulunduğu surenin sahip olduğu ayetlerdeki kelimelerin uyumluluğuna ve mucizeliğine işaret ediyor. Bu g&ouml;r&uuml;ş ve buluşlar daha iyi ger&ccedil;eklere ulaşmak ve daha iyi hakikatleri bulmak i&ccedil;in birer pencere olabilirler.[3]\r\n\r\n\r\n	Zikredilen konulara dikkatle birka&ccedil; &ouml;nemli noktaya varabiliriz.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Ulumu&rsquo;l - kuran&rdquo; ilminde &ldquo;hurufi mukataa&rdquo; şeklinde isimlendirilmiş olan bu harfler anlamsız harfler değildir. Zira bunlar i&ccedil;in bir&ccedil;ok fayda zikredilmiştir. Eğer kendi s&ouml;ylediklerine m&uuml;racaat ederseniz onlara &ldquo;hurufi mermuz&rdquo; yani rumuzlu harfler tabir etmişsiniz. Rumuzlu kelimesinin manası nedir? Sizden sorarlarsa batıl ve boş anlamında olduğunu s&ouml;ylemezsiniz.\r\n	&nbsp;&nbsp;&nbsp; M&uuml;fessirlerden naklederek a&ccedil;ıkladığımızı dikkate aldığımızda bu harflerin Allah ile resul&uuml;n&uuml;n arasında bazı şifreler konumunda olduğu anlaşılır. Elbette bu harflerin sahip olduğu bazı şifreler beşer tarafından anlaşılabilir değil ve her şifrede &ouml;yle sırlar saklıdır ki bu sırlardan başkaları onlardan habersizdir. Elbette başka kimselerinin bu şifrelerin işaret ettiği manayı veya manaları bilmemeleri bu harflerin anlamsız olduğuna delil olamaz.\r\n	&nbsp;&nbsp;&nbsp; Umum i&ccedil;in hidayet kitabı olan bir kitapta havas ve &uuml;nl&uuml; insanlar i&ccedil;in bazı kilit noktaları yerleştirmek hidayet&ccedil;i olmasıyla tezat teşkil etmez. Şifre konumunda olan bu harfler g&uuml;n&uuml;m&uuml;z d&uuml;nyasındaki insanın sorunlarını doğrudan doğruya &ccedil;&ouml;zmeyle irtibatı olmayabilir ama peygamber (s.a.a.) bu şifreli harflerden yararlanarak beşere daha iyi bir şekilde kılavuzluk yapabilmiş ve netice itibariyle beşeri sapık vb&hellip; noktalardaki sorunlarını daha kolay &ccedil;&ouml;zm&uuml;ş olabilir.\r\n\r\n\r\n	B&uuml;t&uuml;n bunların yanı sıra Hurufi mukatta&rsquo;a&rsquo;dan bahis etmek derun-i dini (dinin i&ccedil;sel meselesinden) bir meseledir. Yani bu konudan bahis etmek Allah, peygamber vb. konuları işleyip bahis ettikten sonra gelmektedir. Bu nedenle biz Allah&rsquo;ı g&uuml;zel sıfatlar ve hikmet sahibi olan bir varlık olarak tanıdık ve Allah Te&acirc;l&acirc; boş ve anlamsız bir iş yapmayacağı anladıktan[4] sonra her ne zaman &ldquo;hurufi mukataa&rdquo; gibi bir konuyla karşılaşır ve anlamını, delil ve sırrını bulamadığımızda ş&ouml;yle kısa ve icmalli bir cevapla cevaplandırabiliriz. Hekim ve ilim olmak &uuml;zere t&uuml;m kemal sıfatlarına haiz olduğuna inandığımız Allah&rsquo;ın s&ouml;ylemiş olduğu s&ouml;zler ve yaptığı işler kesinlikle anlamsız, boş ve hedefsiz değildir. Dolayısıyla şu neticeye varıyoruz ki Kuranı kerimde zikredilmiş olan bu harfler beyhude değildir.\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Bu bağlamda bkz: indeks: &ldquo; manayı huruf-i mukataa &rdquo;\r\n\r\n\r\n	[2] TABATABAYİ, Muhammed H&uuml;syein &ldquo; Tefsiri el-Mizan &rdquo;, fars&ccedil;a terc&uuml;mesi: MUSEVİYİ HEMEDANİ, seyit Muhammed Bakır, baskı, 5, Kum: defteri intişarati İslami camiayi mudderisin havza&rsquo;yı ilmiye&rsquo;i kum, 1374, şemsi, c. 18, s. 7 ve 8.\r\n\r\n\r\n	[3] TALAKANİ, seyit Mahmut, &ldquo; Pertu&rsquo;yi ez Kuran &rdquo;, Tahran: naşır; şirket-i sehami intişarat, 1363, şemsi, c. 5, s. 8, pavereki, c. 4, s. 157.\r\n\r\n\r\n	[4] M&uuml;min&uuml;n, 115.'),(182,'tr184','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Kur&rsquo;an ve hadislerden anlaşılan şu ki; İmran&rsquo;ın kızı Meryem, mali bakımından iaşesini idare edebilecek bir g&uuml;ce sahip değil ve b&ouml;yle fakir bir ailede (zira o doğmadan &ouml;nce babası vefat etmişti) d&uuml;nyaya gelmiştir. Bu neden dolayı onun sorumluluğunu Hz. Zekeriya (Meryem&rsquo;in teyzesinin kocası) &uuml;stlenmişti.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bu değerli bayanın yaşamı devamlı zorluklar, zahmetler ve mahrumiyetlerle i&ccedil; i&ccedil;eydi. Zira Meryem annesinin yapmış olduğu &ldquo;nezir&rdquo; gereğince k&uuml;&ccedil;&uuml;kl&uuml;ğ&uuml;nden beri mabedin hadimi (hizmet&ccedil;isi) olarak kendi vazifesini yerine getirmekle meşgul idi. Bu k&uuml;&ccedil;&uuml;c&uuml;k &ccedil;ocuğun boynuna y&uuml;klenmiş olan iş, g&uuml;c&uuml;n&uuml; aşan işlerdi. Hz. Meryem de hi&ccedil;bir şik&acirc;yette bulunmaksızın b&uuml;t&uuml;n bu zorlukları kabul etmişti. Hakeza art niyetli (garezli) ve imansız kimseler tarafından kendisine y&ouml;nelik dil uzatmaların, yalanlamaların, t&ouml;hmetlerin bıraktığı yaralara karşı da sabrediyordu. Allah tarafından kamil bir memnuniyete (rızaya) sahipti. Allah u Teala da onun sabır ve rızayet makamı karşılığında ve mutlak itaatkar olmasının hatırası i&ccedil;in onu bu makama ulaştırdı.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Hz. İsa&rsquo;nın beşikte konuşması, onun y&uuml;ce ve &uuml;st&uuml;n bir makama sahip olduğunu hikayet ediyor olmasıyla birlikte annesinin namuslu ve temiz (k&ouml;t&uuml;l&uuml;klerden uzak), masum olduğunu savunması i&ccedil;indir. Allah Teala Hz. İsa&rsquo;nın liyakatli ve takvalı olduğundan haberdar olduğu i&ccedil;in bu imtiyazı ve bu ismet makamını amelini ger&ccedil;ekleştirmeden &ouml;nce ona bir m&uuml;kafat olarak vermiştir ve onu b&ouml;yle bir makama se&ccedil;miştir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Bu sorunun cevabını vermeden &ouml;nce Hz. Meryem&rsquo;in yaşantısını g&ouml;zden ge&ccedil;ireceğiz: Tarih, İslami hadisler ve m&uuml;fessirlerin s&ouml;zlerinden ş&ouml;yle anlaşılmaktadır: &ldquo;Hanne&rdquo; ve &ldquo;Aşya&rdquo;, iki kız kardeş olup birincisi İsrail oğullarının se&ccedil;kin şahsiyetlerinden olan &ldquo;İmran&rdquo; ile ikincisi de &ldquo;Zekeriya&rdquo; peygamber ile evlendi.</p>\r\n\r\n<p>\r\n	Bu evlilik &uuml;zerinden seneler ge&ccedil;ti ama İmran&rsquo;ın eşinden bir &ccedil;ocuk doğmadı. &ldquo;Hanne&rdquo; bir g&uuml;n bir ağacın altında oturmuştu bir koşun civcivlerine yemek verdiğini kendi g&ouml;zleriyle m&uuml;şahede ediyor. Annelik duygularından kaynaklanan bu muhabbeti m&uuml;şahede eder etmez her annenin &ccedil;ocuğa olan aşk duygusu onun kalbinde ateşlendi ve kalbin derinliklerinden Rabbinden &ccedil;ocuk sahibi olmasını diledi. Aradan &ccedil;ok bir zaman ge&ccedil;meden Allah onun halisane olan bu duasını kabul buyurdu ve hamile kaldı.</p>\r\n\r\n<p>\r\n	Bazı rivayetlerden ise ş&ouml;yle istifade ediliyor: Allah u Te&acirc;l&acirc; İmran&rsquo;a vahyetti ki &ccedil;ok bereketli ve tedavisi m&uuml;mk&uuml;n olmayan hastalıkları Allahın izniyle tedavi eder ve &ouml;l&uuml;leri de Allah&rsquo;ın izniyle diriltebilir bir &ccedil;ocuk kendisine verilecek ve bu &ccedil;ocuk İsrail oğullarına bir peygamber olarak g&ouml;nderilecektir. Hz. Zekeriya bu olayı kendi hanımına anlattı. O da hamile kalınca karnındaki &ccedil;ocuğun bu &ccedil;ocuk olduğunu sanmış. Oysaki karnındaki &ccedil;ocuğun Meryem (o &ccedil;ocuğun annesi) olduğundan bihaberdi. Bu nedenle karnındaki &ccedil;ocuğu Allahın evi olan Beyt&uuml;&rsquo;l - mukaddesin hizmet&ccedil;isini yapacak şeklinde nezir eder. Ama bu &ccedil;ocuk doğduğunda kız olduğunu m&uuml;şahede etti. Bu esnada bu &ccedil;ocuğu ne yapacağına dair telaşlandı. Zira h&acirc;kim olan geleneğe g&ouml;re &ldquo;Beyt&uuml;&rsquo;l - Mukaddes&rdquo; i&ccedil;in se&ccedil;ilen hizmet&ccedil;iler erkeklerden olurdu. O ana kadar bir bayanın hizmet&ccedil;i olarak se&ccedil;ilmesi hi&ccedil; olmamıştı.</p>\r\n\r\n<p>\r\n	Bazıları ş&ouml;yle demişlerdir: İmran&rsquo;ın eşi nezir olayına ikdam etmesi (girişmesi) onun bu hamilelik durumunda İmran&rsquo;ın vefat edip d&uuml;nyadan gittiğine delildir. Yoksa kendi başına m&uuml;stakil olarak bu işe girişmesi imk&acirc;nsızdır.[1]</p>\r\n\r\n<p>\r\n	Kuran ve hadislerden, İmran&rsquo;ın kızı Meryem mali bakımdan iaşesini idare edebilecek bir g&uuml;ce sahip olmayan fakir bir ailede (zira o doğmadan &ouml;nce babası vefat etmişti) d&uuml;nyaya geldiği anlaşılmaktadır. Bu nedenle onun sorumluluğunu Hz. Zekeriya (Meryem&rsquo;in teyzesinin kocası) &uuml;stlenmişti.[2]</p>\r\n\r\n<p>\r\n	Yapılan a&ccedil;ıklamalara dikkat edildiğinde bu değerli bayanın yaşamı devamlı zorluklar, zahmetler ve mahrumiyetlerle i&ccedil; i&ccedil;e olduğu anlaşılmaktaydı. Zira Meryem&rsquo;in annesinin yapmış olduğu &ldquo;nezir&rdquo; gereğince, Meryem k&uuml;&ccedil;&uuml;kl&uuml;ğ&uuml;nden beri mabedin hadimi (hizmet&ccedil;isi) olarak kendi vazifesini yerine getirmekle meşgul idi.</p>\r\n\r\n<p>\r\n	Bu k&uuml;&ccedil;&uuml;c&uuml;k &ccedil;ocuğun g&uuml;c&uuml;n&uuml; aşan işler kendisine verilmiş olmasına rağmen o hi&ccedil;bir şik&acirc;yette bulunmaksızın b&uuml;t&uuml;n bu zorlukları kabul etmişti. Hakeza art niyetli (garezli) ve imansız kimseler tarafından kendisine y&ouml;nelik dil uzatmaların, yalanların, t&ouml;hmetlerin bıraktığı yaralara karşı da sabrediyor. Allah tarafından k&acirc;mil bir memnuniyete (rızaya) sahipti. Allah u Te&acirc;l&acirc; da onun sabır ve rızayet makamı karşılığına ve mutlak itaatkar olmasının hatırası i&ccedil;in onu bu makama ulaştırdı ve onun hakkında ş&ouml;yle buyurdu: &ldquo;&ldquo;Hani melekler, &ldquo;Ey Meryem! Allah, seni se&ccedil;ti. Seni tertemiz yaptı ve seni d&uuml;nya kadınlarına &uuml;st&uuml;n kıldı&rdquo;.[3]</p>\r\n\r\n<p>\r\n	Bu ayeti kerime gereğince Hz. Meryem kendisinden kaynaklanan liyakatle değil, bilakis Allah tarafından temiz kılındığı i&ccedil;in diğer kadınlardan daha &uuml;st&uuml;n kılındı. Onun &uuml;st&uuml;n kılınmasını neden kaynaklamaktadır?</p>\r\n\r\n<p>\r\n	Evet! Onun g&ouml;stermiş olduğu bu halisane &ccedil;aba dolayısıyla Allah u Teala onun kendi d&ouml;nemindeki kadınlara karşı &uuml;st&uuml;n kıldı. Zira Allah u Teala şakirdir ve kullarının amellerini ve halisane ibadetlerini karşılıksız bırakmaz. Kur&rsquo;anı kerim bu bağlamda ş&ouml;yle buyuruyor: &ldquo;Her kim de g&ouml;nl&uuml;nden koparak bir hayır işlerse, ş&uuml;phesiz Allah onu bilir, karşılığını verir&rdquo;.[4]&nbsp; İnsanları Allaha y&ouml;neltmek ve ona doğru hidayet etmek i&ccedil;in değerli ve &ldquo;ulu&rsquo;l &ndash; azm&rdquo; olan peygamberi yetiştirmek ve hakeza her zamanın ve her asrın kadınları ve anneleri i&ccedil;in &ouml;rnek olabilecek pak ve temiz olan hz. Meryem&rsquo;in yaşamı o b&uuml;y&uuml;k şahsiyetin insanlık &acirc;lemine yapmış olduğu en b&uuml;y&uuml;k hizmetlerinden birisidir. &Ouml;yle ki başka hi&ccedil;bir hizmet bu hizmetle mukayese edilemez. Zira insanlığa yapılan en b&uuml;y&uuml;k hizmet insanı eğitmektir. İnsan kendi hayatında tek bir insanı doğru ve g&uuml;zel bir şekilde eğitebilir camiaya sunabilirse b&uuml;y&uuml;k bir hizmet yapmış olur. Milyonlarca insanın hidayetine kaynaklık yapan değerli ve azimuşen olan bir peygamberin annesini eğitmek ise artık değeri bi&ccedil;ilmez bir hizmettir. Acaba bundan daha b&uuml;y&uuml;k bir hizmeti tasavvur etmek m&uuml;mk&uuml;n m&uuml;d&uuml;r?</p>\r\n\r\n<p>\r\n	Bu esasca bu b&uuml;y&uuml;k ve değerli m&uuml;jde hz. Meryem&rsquo;in g&ouml;stermiş ve &ccedil;ekmiş olduğu &ccedil;etin zahmetler, yapmış olduğu ibadet, getirmiş olduğu iman, sahip olduğu takva g&ouml;lgesinde ancak verilmiştir. Bu ayeti kerime şuna delildir ki Meryem kendi d&ouml;neminde en &uuml;st&uuml;n ve değerli bir kadındı. Dikkat etmemiz gereken şudur ki Allah u Te&acirc;l&acirc; halis olan amellerin az olsa bile karşılığını ve m&uuml;k&acirc;fatını verir. Başka bir ifadeyle hekim ve merhametli olan Allah u Te&acirc;l&acirc; niceliğe değil niteliğe &ouml;nem arz etmektedir.</p>\r\n\r\n<p>\r\n	Ama hz. İsa&rsquo;nın doğumunun ilk g&uuml;nlerinde daha beşikte iken konuşması ise onun makamının y&uuml;celiğine delalet eden b&uuml;y&uuml;k bir mucize olmasının yanı sıra bu b&uuml;y&uuml;k ilahi mucize b&uuml;y&uuml;k ve insafsız iftiralara (zina) maruz kalan annesinin temiz ve namuslu olduğunu savunmak i&ccedil;in ger&ccedil;ekleşmiştir. D&uuml;şmanlar ger&ccedil;ekleşen ortamdan ve oluşmuş olan atmosferden (Meryem&rsquo;in kocasının olmayışından) yararlanarak masum ve g&uuml;nahsız olan Allah&rsquo;ın bu kulunun şahsiyetini ter&ouml;r etmeye &ccedil;alışırlardı. Eğer onlar sahip oldukları bu art niyetlerinde başarılı olmuş olsaydılar hz. İsa&rsquo;nın (a.s.) peygamberliğini de ş&uuml;phe altında bırakmış olacaklardı. Bu yalancıların bu silahlarını ve şayialarını &ouml;nemsiz kılan ve etkisiz hale getiren tek şey bu b&uuml;y&uuml;k mucizeydi. Yusufu, Z&uuml;leyha&rsquo;nın ona atmış olduğu iftiradan kurtarmak i&ccedil;in k&uuml;&ccedil;&uuml;c&uuml;k ve daha s&uuml;t emzirme d&ouml;neminde olan bir &ccedil;ocuğu konuşturarak bir mucizeyle ger&ccedil;ekleştirdiği gibi. Bu &ccedil;ocuk da şahitlik yaprak annesini kamunun nezdinde sadık, pak ve temiz olduğunu ispatladı.</p>\r\n\r\n<p>\r\n	Hz. İsa&rsquo;nın n&uuml;b&uuml;vvet makamına liyakatli, ehliyetli ve bu makama sahip olduğunu kanıtlamak i&ccedil;in en uygun delil hz. İsanın kendi hayatında insanlara acıyarak kendi konuşmalarıyla ve davranışlarıyla onları hidayet etmek ve onları eğitmek i&ccedil;in g&ouml;stermiş olduğu &ccedil;abadır. Allah u Teala kendi ilmiyle bu durumlardan haberdar olduğu i&ccedil;in amelden &ouml;nce m&uuml;kafat unvanıyla bu ayrıcalığı ve ismet makamını ona sundu ve onu bu makam i&ccedil;in se&ccedil;ti.</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] MEKARİMİ ŞİRAZİ, Nasır, &ldquo;Tefsiri N&uuml;m&uuml;ne&rdquo;, Tahran, intişarati daru&rsquo;l &ndash; kitabi&rsquo;l - İslamiye, 1376, c. 2, s. 423.</p>\r\n\r\n<p>\r\n	[2] &ldquo;İz kaletimraet&uuml; imrane rabbi inni nezert&uuml; leke ma fi batni muharranan fe tekabbel minni, inneke entes semiul alim. Fe lemma vedaatha kalet rabbi inni veda&#39;t&uuml;ha &uuml;nsa, vallah&uuml; a&#39;lem&uuml; bi ma vedaat, ve leysez zekeru kel &uuml;nsa, ve inni semmeyt&uuml;ha meryeme ve inni &uuml;iyz&uuml;ha bike ve z&uuml;rriyyeteha mineş şeytanir racim. Fe tekabbeleha rabb&uuml;ha bi kabulin haseniv ve embeteha nebaten hasenev ve keffeleha zekeriyya, k&uuml;llema dehale aleyha zekeriyyel mihrabe vecede indeha rizka, kale ya meryem&uuml; enna leki haza, kalet h&uuml;ve min indillah, innellahe yerz&uuml;ku mey yeşa&uuml; bi ğayri hisab&rdquo;. (Ali İmran 35 &ndash; 37).</p>\r\n\r\n<p>\r\n	[3] &ldquo;Ve iz kaletil melaiket&uuml; ya meryem&uuml; innellahestafaki ve tahheraki vastafaki ala nisail alemin&rdquo;. (Ali İmran 35 &ndash; 37).</p>\r\n\r\n<p>\r\n	[4] &ldquo;ve men tetavvea hayran fe innellahe şakirun aliym&rdquo;, Bakara, 158.</p>\r\n','Kur&rsquo;an ve hadislerden anlaşılan şu ki; İmran&rsquo;ın kızı Meryem, mali bakımından iaşesini idare edebilecek bir g&uuml;ce sahip değil ve b&ouml;yle fakir bir ailede (zira o doğmadan &ouml;nce babası vefat etmişti) d&uuml;nyaya gelmiştir. Bu neden dolayı onun sorumluluğunu Hz. Zekeriya (Meryem&rsquo;in teyzesinin kocası) &uuml;stlenmişti.\r\n\r\n	\r\n		Bu değerli bayanın yaşamı devamlı zorluklar, zahmetler ve mahrumiyetlerle i&ccedil; i&ccedil;eydi. Zira Meryem annesinin yapmış olduğu &ldquo;nezir&rdquo; gereğince k&uuml;&ccedil;&uuml;kl&uuml;ğ&uuml;nden beri mabedin hadimi (hizmet&ccedil;isi) olarak kendi vazifesini yerine getirmekle meşgul idi. Bu k&uuml;&ccedil;&uuml;c&uuml;k &ccedil;ocuğun boynuna y&uuml;klenmiş olan iş, g&uuml;c&uuml;n&uuml; aşan işlerdi. Hz. Meryem de hi&ccedil;bir şik&acirc;yette bulunmaksızın b&uuml;t&uuml;n bu zorlukları kabul etmişti. Hakeza art niyetli (garezli) ve imansız kimseler tarafından kendisine y&ouml;nelik dil uzatmaların, yalanlamaların, t&ouml;hmetlerin bıraktığı yaralara karşı da sabrediyordu. Allah tarafından kamil bir memnuniyete (rızaya) sahipti. Allah u Teala da onun sabır ve rızayet makamı karşılığında ve mutlak itaatkar olmasının hatırası i&ccedil;in onu bu makama ulaştırdı.\r\n\r\n	\r\n		Hz. İsa&rsquo;nın beşikte konuşması, onun y&uuml;ce ve &uuml;st&uuml;n bir makama sahip olduğunu hikayet ediyor olmasıyla birlikte annesinin namuslu ve temiz (k&ouml;t&uuml;l&uuml;klerden uzak), masum olduğunu savunması i&ccedil;indir. Allah Teala Hz. İsa&rsquo;nın liyakatli ve takvalı olduğundan haberdar olduğu i&ccedil;in bu imtiyazı ve bu ismet makamını amelini ger&ccedil;ekleştirmeden &ouml;nce ona bir m&uuml;kafat olarak vermiştir ve onu b&ouml;yle bir makama se&ccedil;miştir.','&nbsp;Bu sorunun cevabını vermeden &ouml;nce Hz. Meryem&rsquo;in yaşantısını g&ouml;zden ge&ccedil;ireceğiz: Tarih, İslami hadisler ve m&uuml;fessirlerin s&ouml;zlerinden ş&ouml;yle anlaşılmaktadır: &ldquo;Hanne&rdquo; ve &ldquo;Aşya&rdquo;, iki kız kardeş olup birincisi İsrail oğullarının se&ccedil;kin şahsiyetlerinden olan &ldquo;İmran&rdquo; ile ikincisi de &ldquo;Zekeriya&rdquo; peygamber ile evlendi.\r\n\r\n\r\n	Bu evlilik &uuml;zerinden seneler ge&ccedil;ti ama İmran&rsquo;ın eşinden bir &ccedil;ocuk doğmadı. &ldquo;Hanne&rdquo; bir g&uuml;n bir ağacın altında oturmuştu bir koşun civcivlerine yemek verdiğini kendi g&ouml;zleriyle m&uuml;şahede ediyor. Annelik duygularından kaynaklanan bu muhabbeti m&uuml;şahede eder etmez her annenin &ccedil;ocuğa olan aşk duygusu onun kalbinde ateşlendi ve kalbin derinliklerinden Rabbinden &ccedil;ocuk sahibi olmasını diledi. Aradan &ccedil;ok bir zaman ge&ccedil;meden Allah onun halisane olan bu duasını kabul buyurdu ve hamile kaldı.\r\n\r\n\r\n	Bazı rivayetlerden ise ş&ouml;yle istifade ediliyor: Allah u Te&acirc;l&acirc; İmran&rsquo;a vahyetti ki &ccedil;ok bereketli ve tedavisi m&uuml;mk&uuml;n olmayan hastalıkları Allahın izniyle tedavi eder ve &ouml;l&uuml;leri de Allah&rsquo;ın izniyle diriltebilir bir &ccedil;ocuk kendisine verilecek ve bu &ccedil;ocuk İsrail oğullarına bir peygamber olarak g&ouml;nderilecektir. Hz. Zekeriya bu olayı kendi hanımına anlattı. O da hamile kalınca karnındaki &ccedil;ocuğun bu &ccedil;ocuk olduğunu sanmış. Oysaki karnındaki &ccedil;ocuğun Meryem (o &ccedil;ocuğun annesi) olduğundan bihaberdi. Bu nedenle karnındaki &ccedil;ocuğu Allahın evi olan Beyt&uuml;&rsquo;l - mukaddesin hizmet&ccedil;isini yapacak şeklinde nezir eder. Ama bu &ccedil;ocuk doğduğunda kız olduğunu m&uuml;şahede etti. Bu esnada bu &ccedil;ocuğu ne yapacağına dair telaşlandı. Zira h&acirc;kim olan geleneğe g&ouml;re &ldquo;Beyt&uuml;&rsquo;l - Mukaddes&rdquo; i&ccedil;in se&ccedil;ilen hizmet&ccedil;iler erkeklerden olurdu. O ana kadar bir bayanın hizmet&ccedil;i olarak se&ccedil;ilmesi hi&ccedil; olmamıştı.\r\n\r\n\r\n	Bazıları ş&ouml;yle demişlerdir: İmran&rsquo;ın eşi nezir olayına ikdam etmesi (girişmesi) onun bu hamilelik durumunda İmran&rsquo;ın vefat edip d&uuml;nyadan gittiğine delildir. Yoksa kendi başına m&uuml;stakil olarak bu işe girişmesi imk&acirc;nsızdır.[1]\r\n\r\n\r\n	Kuran ve hadislerden, İmran&rsquo;ın kızı Meryem mali bakımdan iaşesini idare edebilecek bir g&uuml;ce sahip olmayan fakir bir ailede (zira o doğmadan &ouml;nce babası vefat etmişti) d&uuml;nyaya geldiği anlaşılmaktadır. Bu nedenle onun sorumluluğunu Hz. Zekeriya (Meryem&rsquo;in teyzesinin kocası) &uuml;stlenmişti.[2]\r\n\r\n\r\n	Yapılan a&ccedil;ıklamalara dikkat edildiğinde bu değerli bayanın yaşamı devamlı zorluklar, zahmetler ve mahrumiyetlerle i&ccedil; i&ccedil;e olduğu anlaşılmaktaydı. Zira Meryem&rsquo;in annesinin yapmış olduğu &ldquo;nezir&rdquo; gereğince, Meryem k&uuml;&ccedil;&uuml;kl&uuml;ğ&uuml;nden beri mabedin hadimi (hizmet&ccedil;isi) olarak kendi vazifesini yerine getirmekle meşgul idi.\r\n\r\n\r\n	Bu k&uuml;&ccedil;&uuml;c&uuml;k &ccedil;ocuğun g&uuml;c&uuml;n&uuml; aşan işler kendisine verilmiş olmasına rağmen o hi&ccedil;bir şik&acirc;yette bulunmaksızın b&uuml;t&uuml;n bu zorlukları kabul etmişti. Hakeza art niyetli (garezli) ve imansız kimseler tarafından kendisine y&ouml;nelik dil uzatmaların, yalanların, t&ouml;hmetlerin bıraktığı yaralara karşı da sabrediyor. Allah tarafından k&acirc;mil bir memnuniyete (rızaya) sahipti. Allah u Te&acirc;l&acirc; da onun sabır ve rızayet makamı karşılığına ve mutlak itaatkar olmasının hatırası i&ccedil;in onu bu makama ulaştırdı ve onun hakkında ş&ouml;yle buyurdu: &ldquo;&ldquo;Hani melekler, &ldquo;Ey Meryem! Allah, seni se&ccedil;ti. Seni tertemiz yaptı ve seni d&uuml;nya kadınlarına &uuml;st&uuml;n kıldı&rdquo;.[3]\r\n\r\n\r\n	Bu ayeti kerime gereğince Hz. Meryem kendisinden kaynaklanan liyakatle değil, bilakis Allah tarafından temiz kılındığı i&ccedil;in diğer kadınlardan daha &uuml;st&uuml;n kılındı. Onun &uuml;st&uuml;n kılınmasını neden kaynaklamaktadır?\r\n\r\n\r\n	Evet! Onun g&ouml;stermiş olduğu bu halisane &ccedil;aba dolayısıyla Allah u Teala onun kendi d&ouml;nemindeki kadınlara karşı &uuml;st&uuml;n kıldı. Zira Allah u Teala şakirdir ve kullarının amellerini ve halisane ibadetlerini karşılıksız bırakmaz. Kur&rsquo;anı kerim bu bağlamda ş&ouml;yle buyuruyor: &ldquo;Her kim de g&ouml;nl&uuml;nden koparak bir hayır işlerse, ş&uuml;phesiz Allah onu bilir, karşılığını verir&rdquo;.[4]&nbsp; İnsanları Allaha y&ouml;neltmek ve ona doğru hidayet etmek i&ccedil;in değerli ve &ldquo;ulu&rsquo;l &ndash; azm&rdquo; olan peygamberi yetiştirmek ve hakeza her zamanın ve her asrın kadınları ve anneleri i&ccedil;in &ouml;rnek olabilecek pak ve temiz olan hz. Meryem&rsquo;in yaşamı o b&uuml;y&uuml;k şahsiyetin insanlık &acirc;lemine yapmış olduğu en b&uuml;y&uuml;k hizmetlerinden birisidir. &Ouml;yle ki başka hi&ccedil;bir hizmet bu hizmetle mukayese edilemez. Zira insanlığa yapılan en b&uuml;y&uuml;k hizmet insanı eğitmektir. İnsan kendi hayatında tek bir insanı doğru ve g&uuml;zel bir şekilde eğitebilir camiaya sunabilirse b&uuml;y&uuml;k bir hizmet yapmış olur. Milyonlarca insanın hidayetine kaynaklık yapan değerli ve azimuşen olan bir peygamberin annesini eğitmek ise artık değeri bi&ccedil;ilmez bir hizmettir. Acaba bundan daha b&uuml;y&uuml;k bir hizmeti tasavvur etmek m&uuml;mk&uuml;n m&uuml;d&uuml;r?\r\n\r\n\r\n	Bu esasca bu b&uuml;y&uuml;k ve değerli m&uuml;jde hz. Meryem&rsquo;in g&ouml;stermiş ve &ccedil;ekmiş olduğu &ccedil;etin zahmetler, yapmış olduğu ibadet, getirmiş olduğu iman, sahip olduğu takva g&ouml;lgesinde ancak verilmiştir. Bu ayeti kerime şuna delildir ki Meryem kendi d&ouml;neminde en &uuml;st&uuml;n ve değerli bir kadındı. Dikkat etmemiz gereken şudur ki Allah u Te&acirc;l&acirc; halis olan amellerin az olsa bile karşılığını ve m&uuml;k&acirc;fatını verir. Başka bir ifadeyle hekim ve merhametli olan Allah u Te&acirc;l&acirc; niceliğe değil niteliğe &ouml;nem arz etmektedir.\r\n\r\n\r\n	Ama hz. İsa&rsquo;nın doğumunun ilk g&uuml;nlerinde daha beşikte iken konuşması ise onun makamının y&uuml;celiğine delalet eden b&uuml;y&uuml;k bir mucize olmasının yanı sıra bu b&uuml;y&uuml;k ilahi mucize b&uuml;y&uuml;k ve insafsız iftiralara (zina) maruz kalan annesinin temiz ve namuslu olduğunu savunmak i&ccedil;in ger&ccedil;ekleşmiştir. D&uuml;şmanlar ger&ccedil;ekleşen ortamdan ve oluşmuş olan atmosferden (Meryem&rsquo;in kocasının olmayışından) yararlanarak masum ve g&uuml;nahsız olan Allah&rsquo;ın bu kulunun şahsiyetini ter&ouml;r etmeye &ccedil;alışırlardı. Eğer onlar sahip oldukları bu art niyetlerinde başarılı olmuş olsaydılar hz. İsa&rsquo;nın (a.s.) peygamberliğini de ş&uuml;phe altında bırakmış olacaklardı. Bu yalancıların bu silahlarını ve şayialarını &ouml;nemsiz kılan ve etkisiz hale getiren tek şey bu b&uuml;y&uuml;k mucizeydi. Yusufu, Z&uuml;leyha&rsquo;nın ona atmış olduğu iftiradan kurtarmak i&ccedil;in k&uuml;&ccedil;&uuml;c&uuml;k ve daha s&uuml;t emzirme d&ouml;neminde olan bir &ccedil;ocuğu konuşturarak bir mucizeyle ger&ccedil;ekleştirdiği gibi. Bu &ccedil;ocuk da şahitlik yaprak annesini kamunun nezdinde sadık, pak ve temiz olduğunu ispatladı.\r\n\r\n\r\n	Hz. İsa&rsquo;nın n&uuml;b&uuml;vvet makamına liyakatli, ehliyetli ve bu makama sahip olduğunu kanıtlamak i&ccedil;in en uygun delil hz. İsanın kendi hayatında insanlara acıyarak kendi konuşmalarıyla ve davranışlarıyla onları hidayet etmek ve onları eğitmek i&ccedil;in g&ouml;stermiş olduğu &ccedil;abadır. Allah u Teala kendi ilmiyle bu durumlardan haberdar olduğu i&ccedil;in amelden &ouml;nce m&uuml;kafat unvanıyla bu ayrıcalığı ve ismet makamını ona sundu ve onu bu makam i&ccedil;in se&ccedil;ti.\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] MEKARİMİ ŞİRAZİ, Nasır, &ldquo;Tefsiri N&uuml;m&uuml;ne&rdquo;, Tahran, intişarati daru&rsquo;l &ndash; kitabi&rsquo;l - İslamiye, 1376, c. 2, s. 423.\r\n\r\n\r\n	[2] &ldquo;İz kaletimraet&uuml; imrane rabbi inni nezert&uuml; leke ma fi batni muharranan fe tekabbel minni, inneke entes semiul alim. Fe lemma vedaatha kalet rabbi inni veda&#39;t&uuml;ha &uuml;nsa, vallah&uuml; a&#39;lem&uuml; bi ma vedaat, ve leysez zekeru kel &uuml;nsa, ve inni semmeyt&uuml;ha meryeme ve inni &uuml;iyz&uuml;ha bike ve z&uuml;rriyyeteha mineş şeytanir racim. Fe tekabbeleha rabb&uuml;ha bi kabulin haseniv ve embeteha nebaten hasenev ve keffeleha zekeriyya, k&uuml;llema dehale aleyha zekeriyyel mihrabe vecede indeha rizka, kale ya meryem&uuml; enna leki haza, kalet h&uuml;ve min indillah, innellahe yerz&uuml;ku mey yeşa&uuml; bi ğayri hisab&rdquo;. (Ali İmran 35 &ndash; 37).\r\n\r\n\r\n	[3] &ldquo;Ve iz kaletil melaiket&uuml; ya meryem&uuml; innellahestafaki ve tahheraki vastafaki ala nisail alemin&rdquo;. (Ali İmran 35 &ndash; 37).\r\n\r\n\r\n	[4] &ldquo;ve men tetavvea hayran fe innellahe şakirun aliym&rdquo;, Bakara, 158.'),(183,'tr183','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		G&uuml;zel kelimesinin layık, iyi, cemil, &ccedil;ehresi g&uuml;zel olan gibi manaları vardır. Istılahta ise bir g&ouml;r&uuml;nt&uuml;n&uuml;n veya kemalin &uuml;zerine &ccedil;ekilmiş işlemeli ve şeffaf perde demektir. Genel olarak d&ouml;rt &ccedil;eşit temel g&uuml;zellik vardır. Maddi g&uuml;zellik, manevi g&uuml;zellik, makul g&uuml;zellik ve Allah&#39;ın mutlak cemali.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Kur&#39;an insan ve tabiatın, manevi ve ahlaki g&uuml;zelliklerine g&uuml;zellik demektedir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Kur&#39;an&#39;ın g&uuml;zellik &ouml;l&ccedil;&uuml;s&uuml;nden bazıları şunlardır: Hedef sahibi olmak, &ouml;l&ccedil;&uuml;l&uuml; ve dengeli olmak, d&uuml;zenli olmak, &ccedil;eşitlilik ve tezatlık, renklerin &ccedil;eşitli g&uuml;zellikleri, kusurlardan arınmak. Kur&#39;an da estetik, varlık felsefesi ve bilgi felsefesine g&ouml;re olup batılı tefekk&uuml;r&uuml;n estetik anlayışıyla farklıdır.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Kur&#39;an-ı Kerim, insanın hidayeti ve ona alemin b&uuml;t&uuml;n ger&ccedil;eklerini anlatmak i&ccedil;in Allah&#39;ın Peygamberine nazil ettiği kitaptır. Bu y&uuml;zden buyuruyor:</p>\r\n\r\n<p>\r\n	&#39;Biz, sana her şeyin a&ccedil;ıklayıcısı... kitabı indirdik.&#39;[1]</p>\r\n\r\n<p>\r\n	Buna g&ouml;re insanın d&uuml;ş&uuml;nce yapısını d&uuml;zeltecek temel kavramlar Kur&#39;an&#39;da zikredilmiştir. Kur&#39;an&#39;ın en &ccedil;ok bahsettiği kavramlardan biri g&uuml;zelliktir. G&uuml;zelliğin tam manasını bilmek i&ccedil;in &ouml;nce onun tarif ve sınırlarını bilmek gerekir. Sonra olasılık ve temellerine bakarak ayetlerin ve verdikleri &ouml;rneklerin &uuml;zerinde derin d&uuml;ş&uuml;nerek estetiğin manasını şekilendirebiliriz.</p>\r\n\r\n<p>\r\n	G&uuml;zel kelimesinin layık, iyi, cemil, &ccedil;ehresi g&uuml;zel olan gibi manaları vardır. Istılahta ise bir g&ouml;r&uuml;nt&uuml;n&uuml;n veya kemalin &uuml;zerine &ccedil;ekilmiş işlemeli ve şeffaf perde demektir. G&uuml;zel&#39;in halet ve niteliği olan g&uuml;zellik, bir şeyde insanın aklını, hayalini ve y&uuml;ce isteklerini &ouml;vmeye zorlayan, lezzet ve genişlik veren azamet ve paklıkla olan d&uuml;zen ve uyumluluğa denir.&#39;[2]</p>\r\n\r\n<p>\r\n	Istılahta ise g&uuml;zellik i&ccedil;in &ccedil;eşitli tarifler yapılmıştır. Bir tarife g&ouml;re g&uuml;zellik, lezzetlerimizi belli bir &ccedil;izgi &uuml;zerinde teşkil veren ve g&uuml;zel d&uuml;ş&uuml;nmeye neden olan uyumluluktur.[3] &nbsp;</p>\r\n\r\n<p>\r\n	Allame Muhammed Taki Caferi, &#39;İnsan yaratılışın g&uuml;zel bir eserine dikkatle baktığında g&uuml;zelliğe duyduğu hissi doyurulurken, kemale de nail oluyor&#39; dedikten sonra ş&ouml;yle buyuruyor: &#39;Kemalin &uuml;zerine bir g&ouml;r&uuml;nt&uuml; veya şeffaf nakışlı bir perde &ccedil;ekilmiştir. Bu tarife g&ouml;re g&uuml;zellik, insanın g&uuml;zellik hissini giderdiği gibi kemale de ulaştırır.&#39;[4]</p>\r\n\r\n<p>\r\n	G&uuml;zelliğin &ccedil;eşitli şekilleri vardır. Her ekol kendi varlık ve bilgi felsefesine g&ouml;re onu &ccedil;eşitli kısımlara ayırmıştır. Ancak genel olarak &#39;g&uuml;zellik&#39; d&ouml;rt kısımdır:</p>\r\n\r\n<p>\r\n	1. Maddi g&uuml;zellik: G&uuml;ller, ormanlar vb.</p>\r\n\r\n<p>\r\n	2. Manevi g&uuml;zellik: &Ouml;zg&uuml;rl&uuml;k, ilim vb.</p>\r\n\r\n<p>\r\n	3. Akla dair g&uuml;zellik: Hikmet, adalet vb.</p>\r\n\r\n<p>\r\n	4. Ebedi olan g&uuml;zellik ve cemal.[5]</p>\r\n\r\n<p>\r\n	Kur&#39;an bir &ccedil;ok ayette g&uuml;zelliklere değinerek insanları onların &uuml;zerinde d&uuml;ş&uuml;nmeye davet ve ister manevi, ister maddi olsun onları kazanmayı tavsiye ediyor. Yani Kur&#39;an, g&uuml;zelliği caiz bilmenin yanı sıra onları kazanmayı da insan ruhunun ihtiyacı olarak beğenilmiş bir şey olarak g&ouml;rmektedir:[6]</p>\r\n\r\n<p>\r\n	&#39;&Ouml;yle bir mabuttur ki taze et yemeniz ve &ccedil;ıkardığınız ziynet eşyasını takınmanız i&ccedil;in denizi size ram etmiştir&#39;[7]</p>\r\n\r\n<p>\r\n	Kur&#39;an-ı Kerim&#39;in eşsiz belagatı da estetik tefekk&uuml;r&uuml;n&uuml;n şaşırtıcı rumuzudur.[8] Dolayısıyla Kur&#39;an&#39;ın kendisi estetiğin bir cilvesi olup onda estetik ve g&uuml;zelliğin alametleri vardır. Ayetlerde bunun bir&ccedil;ok &ouml;rneği gelmiş ve Allah&#39;ın b&uuml;t&uuml;n g&uuml;zelliklerin kaynağı olduğu, alemin yaratılışında, nimetlerde g&uuml;zelliği g&ouml;z &ouml;n&uuml;ne aldığı vurgulanmıştır.</p>\r\n\r\n<p>\r\n	Kur&#39;an&#39;da g&uuml;zellik i&ccedil;in kullanılan s&ouml;zc&uuml;k ve kavramları birka&ccedil; kısıma ayırabiliriz: 1. Cemal (aşırı g&uuml;zellik), h&uuml;sn (mutluluk veren, beğenilen) ve ziynet (bir şeye eklenen g&uuml;zellik) g&uuml;zelliğin &uuml;&ccedil; eksenidir.</p>\r\n\r\n<p>\r\n	2. Hilye (s&uuml;slenmek), beh&ccedil;et (g&uuml;zellik, sevin&ccedil;, hoşluk), zuhruf (g&ouml;sterişli ziynet, l&uuml;ks), tesvil (nefsin s&uuml;slemek istediği şey ve &ccedil;irkini g&uuml;zel g&ouml;stermek).</p>\r\n\r\n<p>\r\n	3. Kimi tefsirlere g&ouml;re şu s&ouml;zc&uuml;kler de g&uuml;zellikle ilgili s&ouml;zc&uuml;klerdir: Hapk (g&uuml;zellik) ve teberr&uuml;c (ziynetleri g&ouml;stermek) gibi</p>\r\n\r\n<p>\r\n	4. Bazı unsur ve g&uuml;zelliklerin g&ouml;stergesi olan s&ouml;zc&uuml;kler: Nur, renk, kadr gibi.</p>\r\n\r\n<p>\r\n	Kur&#39;an da Estetik</p>\r\n\r\n<p>\r\n	Kur&#39;an-ı Kerim, y&uuml;ce hedefi doğrultusunda varlığın bazı g&uuml;zelliklerini, manevi ve ahlaki g&uuml;zelliğin bir par&ccedil;ası, ahiret yurdunun g&uuml;zelliklerinin bir perdesi olarak bizlere g&ouml;stermektedir. Aşağıda onlardan bazı &ouml;rnekler veriyoruz:</p>\r\n\r\n<p>\r\n	a) İnsanın G&uuml;zelliği: Kur&#39;an insanın gelişim aşamaları ve onun &ouml;l&ccedil;&uuml;l&uuml; yaratıldığı hakkında ş&ouml;yle buyuruyor: &#39;Ger&ccedil;ekten de biz insanı en g&uuml;zel surette yarattık.&#39;[9]</p>\r\n\r\n<p>\r\n	Allah Teala insanı yarattıktan sonra kendisini takdir ederek ş&ouml;yle buyuruyor:</p>\r\n\r\n<p>\r\n	&#39;Yaratıcıların en g&uuml;zeli olan Allah, ne y&uuml;cedir.&#39;[10]</p>\r\n\r\n<p>\r\n	Ger&ccedil;ekten de insan yapısının g&uuml;zelliği, bedenin azalarının yerli yerinde olması, işlevini dikkatli ve hesaplı olarak yerine getirmesi bilim insanlarını hayrete d&uuml;ş&uuml;rm&uuml;ş ve d&uuml;ş&uuml;rmektedir.</p>\r\n\r\n<p>\r\n	Bu g&uuml;zellik insanın sadece dış g&ouml;r&uuml;nt&uuml;s&uuml;yle sınırlı değil, onun en y&uuml;ce kemal ve saadet mertebelerine g&ouml;t&uuml;recek manevi ve batın&icirc; boyutunda da vardır.</p>\r\n\r\n<p>\r\n	b) Tabiatın G&uuml;zelliği: Kim, hangi inan&ccedil;tan olursa olsun doğaya baktığı zaman onun şaşırtıcı g&uuml;zellikleri karşısında vecde gelir, ruhu tazelenir. Dağlar, ırmaklar, g&uuml;neşin bir yerden doğup başka bir yerde batması, yıldırımlar vs. her biri g&uuml;zelliğin g&ouml;z kamaştırıcı birer &ouml;rnekleridir. Kur&#39;an bunların canlı ve cansız &ouml;rneklerini &ouml;n&uuml;m&uuml;ze koyarak estetiğin bir başka boyutunun penceresini bizlere a&ccedil;mıştır.</p>\r\n\r\n<p>\r\n	Tabiata ait ayetlere &#39;Tabiat Ayetleri&#39; denir. M&uuml;fessirler, g&ouml;ğ&uuml;n g&uuml;zelliği ve diğer doğa olayları hakkında 750&#39;den fazla ayet olduğunu s&ouml;ylemekteler. Aşağıda onlardan birka&ccedil; &ouml;rnek getiriyoruz:</p>\r\n\r\n<p>\r\n	1- &#39;Bakmazlar mı &uuml;stlerindeki g&ouml;ğe? Onu nasıl kurduk ve bezedik; bir yarığı da yok.&#39;[11] 2- &#39;Ş&uuml;phe yok ki biz, yakın g&ouml;ğ&uuml; ziynetlerle bezedik.&#39;[12]</p>\r\n\r\n<p>\r\n	3- &#39;D&uuml;nya g&ouml;ğ&uuml;n&uuml; kandillerle donattık.&#39;[13]</p>\r\n\r\n<p>\r\n	4- &#39;Andolsun g&ouml;kte bur&ccedil;lar kıldık ve onu seyredenler i&ccedil;in s&uuml;sledik.&#39;[14]</p>\r\n\r\n<p>\r\n	Duha/1, M&uuml;ddessir/34, Kehf/86, Neml/60, Hac/5, Kaf/7-11 vs. konuyla ilgili ayetlerdir.</p>\r\n\r\n<p>\r\n	c) Manevi ve Ahlaki G&uuml;zellik: İslamın estetik temelleriyle batının genel h&uuml;manist ekolleri arasındaki fark, İslamın g&uuml;zellik alanını doğal ve maddi g&uuml;zellikten &ouml;teye g&ouml;t&uuml;r&uuml;p manevi ve ahlaki g&uuml;zelliği de yer vermesidir. Kur&#39;an buyuruyor:</p>\r\n\r\n<p>\r\n	&#39;Allah, inancı size sevdirdi ve onu g&ouml;n&uuml;llerinizde bezedi.&#39;[15]</p>\r\n\r\n<p>\r\n	Sabır ve affetmekte g&uuml;zellik olarak tanıtılmıştır:</p>\r\n\r\n<p>\r\n	&#39;Artık g&uuml;zel bir sabırla sabret.&#39;[16]</p>\r\n\r\n<p>\r\n	G&uuml;zelce affetmek:</p>\r\n\r\n<p>\r\n	&#39;G&uuml;zel bir bağışlama ile bağışla onları.&#39;[17]</p>\r\n\r\n<p>\r\n	G&uuml;zel boşama:</p>\r\n\r\n<p>\r\n	&#39;Ey Peygamber, eşlerine s&ouml;yle: D&uuml;nya yaşayışını ve ziynetini diliyorsanız hadi gelin, size nikah paralarınızı vereyim de g&uuml;zellikle bırakayım sizi.&#39;[18]</p>\r\n\r\n<p>\r\n	M&uuml;zemmil/73 ve Ahzap/19 da bu konudaki ayetlerdendir.</p>\r\n\r\n<p>\r\n	Kur&#39;an&#39;ın Estetik İlkeleri</p>\r\n\r\n<p>\r\n	Kur&#39;an&#39;a baktığımız zaman maddi alemin &ouml;zelliklerinden olan g&uuml;zellikten bahsedildiğini g&ouml;rmekteyiz:</p>\r\n\r\n<p>\r\n	1. Hedef Sahibi Olmak: Kur&#39;an hedef sahibi olmaya &ouml;nem vermiştir. &Ccedil;&uuml;nk&uuml; davetinin temeli hidayet ve muhatabının ilahi ve manevi mesajlara g&ouml;n&uuml;l vermesine dayalıdır. Estetik ve sanatkarlık sırf madiyatla ve maddiyatın h&uuml;neriyle a&ccedil;ıklanmaz. Mesela Kur&#39;an&#39;ın kıssalarının h&uuml;ner boyutundan bahsedip, i&ccedil;erikleri g&uuml;zel ibarelerle belirginleştikten sonra onun g&uuml;zelliği, hikayelerinde ve edebi ve sanatsal y&ouml;nlerinin estetiğinde olduğu manasına gelmez. Aksine bunları zikretmekten ama&ccedil; insanın hidayeti ve Allah&#39;ın sonsuz g&uuml;&ccedil; ve kudretine vurgu yapmaktır.[19]</p>\r\n\r\n<p>\r\n	2. Uyumluluk ve &Ouml;l&ccedil;&uuml;: Yaratılış d&uuml;zeni hassas bir matematik hesabı &uuml;zerine kurulmuştur. Bunu şu ayetlerden &ccedil;ıkarabiliriz:</p>\r\n\r\n<p>\r\n	&#39;Hi&ccedil; ş&uuml;phesiz, biz her şeyi belli bir &ouml;l&ccedil;&uuml;ye g&ouml;re yarattık.&#39;[20]</p>\r\n\r\n<p>\r\n	&#39;O&#39;nun katında her şey belli bir &ouml;l&ccedil;&uuml; iledir.&#39;[21]</p>\r\n\r\n<p>\r\n	&#39;Her şeyi yaratmıştır ve mukadderatı takdir etmiştir.&#39;[22]</p>\r\n\r\n<p>\r\n	&#39;Ger&ccedil;ekten de Allah, her şeye bir &ouml;l&ccedil;&uuml; tayin etmiştir.&#39;[23]</p>\r\n\r\n<p>\r\n	&#39;&Ouml;yle Rab ki yarattı da bi&ccedil;im verdi. Takdir etti, b&ouml;ylece yol g&ouml;sterdi.&#39;[24]</p>\r\n\r\n<p>\r\n	3. G&uuml;zel ve D&uuml;zg&uuml;n Bir Yerleşim Planı: Bu d&uuml;zenli olmanın veya tertibin g&ouml;stergelerinden olup Kur&#39;an&#39;da &ccedil;eşitli şekillerde zikredilmiştir:</p>\r\n\r\n<p>\r\n	&#39;Yery&uuml;z&uuml;n&uuml;, enine boyuna d&ouml;şedik, orada metin dağlar yarattık ve her şeyden &ouml;l&ccedil;&uuml;s&uuml; belirlenmiş &uuml;r&uuml;nler bitirdik.&#39;[25]</p>\r\n\r\n<p>\r\n	&#39;Saf saf dizilmiş tahtlar &uuml;zerinde yaslanmışlardır.&#39;[26]</p>\r\n\r\n<p>\r\n	&#39;Sıra sıra konmuş yastıklar&#39;[27]</p>\r\n\r\n<p>\r\n	&#39;Onların y&uuml;ksek k&ouml;şkleri vardır, bu&nbsp; k&ouml;şklerin &uuml;st&uuml;nde de altından ırmaklar akan y&uuml;ksek k&ouml;şkler bina edilmiştir.&#39;[28]</p>\r\n\r\n<p>\r\n	4. &Ccedil;eşitlilik ve Zıtlık: Yaratılış aleminde vahdet ve birlik olmasının yanı sıra hayrete d&uuml;ş&uuml;ren bir &ccedil;eşitlilikte hakimdir. T&uuml;rl&uuml; canlı ve cansızlarla doludur:</p>\r\n\r\n<p>\r\n	&#39;Yery&uuml;z&uuml;nde birbirine komşu b&ouml;lgeler, &uuml;z&uuml;m bağları, ekinler, bir k&ouml;kten ve ayrı ayrı k&ouml;klerden yetişmiş hurmalıklar var ki hepsi de bir suyla sulanmada, fakat lezzet bakımından bir kısmını, &ouml;b&uuml;rlerinden &uuml;st&uuml;n etmedeyiz. Ş&uuml;phe yok ki akıl edenlere, bunlarda da deliller var.&#39;[29]</p>\r\n\r\n<p>\r\n	5. Renklerin &Ccedil;eştililiği: Bazı ayetler &ccedil;eşitli renklerden bahsetmektedir. Kur&#39;an yeşil rengin nimet, hoşluk ve cennet rengi olduğunu buyurmaktadır:</p>\r\n\r\n<p>\r\n	&#39;&Uuml;stlerinde, incecik yeşil ipek ve kalın dokunmuş elbiseler vardır, g&uuml;m&uuml;ş bilezikler takınırlar ve Rableri, onlara tertemiz şarap i&ccedil;irir.&#39;[30]</p>\r\n\r\n<p>\r\n	Sarı rengin insanı mutlu ettiğini buyurur:</p>\r\n\r\n<p>\r\n	&#39;Bakanlara sevin&ccedil; ve neşe veren rengi sapsarı, lekesiz bir buzağıdır.&#39;[31]</p>\r\n\r\n<p>\r\n	Nah/13, Fatır/27-28, Z&uuml;mer/21&#39;de renklerden bahseden ayetlerdendir.</p>\r\n\r\n<p>\r\n	6. Kusurlardan Arınmak: Kur&#39;an M&uuml;lk suresinde g&ouml;ğ&uuml;n g&uuml;zelliklerini anlatırken kusursuzluğu ilahi yaratılışın alametlerinden biri olduğuna dikkat &ccedil;ekiyor:</p>\r\n\r\n<p>\r\n	&#39;O ki birbiri &uuml;st&uuml;nde olarak yedi kat g&ouml;ğ&uuml; yaratmıştır; rahmanın yaratışında hi&ccedil;bir uygunsuzluk/kusur g&ouml;remezsin; artık &ccedil;evir g&ouml;z&uuml;n&uuml; de bak, bir yarık, bir &ccedil;atlak g&ouml;rebilir misin?&#39;[32]</p>\r\n\r\n<p>\r\n	Kusursuzluğa başka ayetlerde de değinilmiştir.</p>\r\n\r\n<p>\r\n	Daha fazla bilgi i&ccedil;in bkz:</p>\r\n\r\n<p>\r\n	-Harkani, Hasan, Mefahim-i Ziba Şinahti Der Kur&#39;an, Mecelle-i Mutaliat-i İslami, s.11, HŞ.1387, sayı:80</p>\r\n\r\n<p>\r\n	-Mehdi Muti&#39;, Mebani-i Zibai Şinahti-i Kur&#39;an, Kur&#39;an Be-Mesabe-i Nazariye Perdazi-i Zibai Şinasi, Faslname-i H&uuml;ner, Yıl:1385, sayı:70, s.210</p>\r\n\r\n<p>\r\n	-Hasan Belhari, Bonyanha-i Nazari-i Ziba-i Şinasi-i İslam Der Kur&#39;an, Faslname-i H&uuml;ner, Yıl:1385, sayı:70, s.164 ila 171.</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] -Nahl/89</p>\r\n\r\n<p>\r\n	[2] -Muin, Muhammed, Ferheng-i Farsi, Tahran, M&uuml;essese-i İntişarat-ı Emir Kebir, HŞ.1360</p>\r\n\r\n<p>\r\n	[3] -Harkani, Hasan, Mefahim-i Ziba Şinahti Der Kur&#39;an, Mecelle-i Mutaliat-i İslami, s.11, HŞ.1387, sayı:80</p>\r\n\r\n<p>\r\n	[4] -Caferi, Muhammed Taki, Zibai ve H&uuml;ner Ez Didgah-ı İslam, s.174, M&uuml;essese-i Tedvin-i Asar-ı Allame Caferi, Tahran, 1385</p>\r\n\r\n<p>\r\n	[5] -a.g.e. s.162-163</p>\r\n\r\n<p>\r\n	[6] -a.g.e. s.133-136, İntişarat-ı Şirket-i Seham-i &Ccedil;aphane-i Vizaret-i İrşad-i İslami, Bi Ta.</p>\r\n\r\n<p>\r\n	[7] -Nahl/14.</p>\r\n\r\n<p>\r\n	[8] -Fazilet, Mahmud, Ziba-i Şinasi-i Kur&#39;an, s.22, 2. Baskı, İntişarat-ı Samt, Tahran, 1387.</p>\r\n\r\n<p>\r\n	[9] -Tin/4</p>\r\n\r\n<p>\r\n	[10] -M&uuml;minun/14</p>\r\n\r\n<p>\r\n	[11] -Kaf/6</p>\r\n\r\n<p>\r\n	[12] -Saffat/6</p>\r\n\r\n<p>\r\n	[13] -Fussilet/12</p>\r\n\r\n<p>\r\n	[14] -Hicr/16</p>\r\n\r\n<p>\r\n	[15] -Hucurat/7</p>\r\n\r\n<p>\r\n	[16] -Mearic/5</p>\r\n\r\n<p>\r\n	[17] -Hicr/85</p>\r\n\r\n<p>\r\n	[18] -Ahzap/28</p>\r\n\r\n<p>\r\n	[19] -Eyazi, Seyyid Muhammed Ali, Usul ve Mebani-i Zibai Şinasi-i Kur&#39;an-ı Kerim, &#39;tibyan&#39; sitesi.</p>\r\n\r\n<p>\r\n	[20] -Kamer/49</p>\r\n\r\n<p>\r\n	[21] -Rad/8</p>\r\n\r\n<p>\r\n	[22] -Furkan/2</p>\r\n\r\n<p>\r\n	[23] -Talak/3</p>\r\n\r\n<p>\r\n	[24] -A&#39;la/2-3.</p>\r\n\r\n<p>\r\n	[25] -Hicr/19</p>\r\n\r\n<p>\r\n	[26] -Tur/20</p>\r\n\r\n<p>\r\n	[27] -Ğaşiye/15</p>\r\n\r\n<p>\r\n	[28] -Z&uuml;mer/20</p>\r\n\r\n<p>\r\n	[29] -Rad/4</p>\r\n\r\n<p>\r\n	[30] -İnsan/21</p>\r\n\r\n<p>\r\n	[31] -Bakara/69</p>\r\n\r\n<p>\r\n	[32] -M&uuml;lk/3</p>\r\n','G&uuml;zel kelimesinin layık, iyi, cemil, &ccedil;ehresi g&uuml;zel olan gibi manaları vardır. Istılahta ise bir g&ouml;r&uuml;nt&uuml;n&uuml;n veya kemalin &uuml;zerine &ccedil;ekilmiş işlemeli ve şeffaf perde demektir. Genel olarak d&ouml;rt &ccedil;eşit temel g&uuml;zellik vardır. Maddi g&uuml;zellik, manevi g&uuml;zellik, makul g&uuml;zellik ve Allah&#39;ın mutlak cemali.\r\n\r\n	\r\n		Kur&#39;an insan ve tabiatın, manevi ve ahlaki g&uuml;zelliklerine g&uuml;zellik demektedir.\r\n\r\n	\r\n		Kur&#39;an&#39;ın g&uuml;zellik &ouml;l&ccedil;&uuml;s&uuml;nden bazıları şunlardır: Hedef sahibi olmak, &ouml;l&ccedil;&uuml;l&uuml; ve dengeli olmak, d&uuml;zenli olmak, &ccedil;eşitlilik ve tezatlık, renklerin &ccedil;eşitli g&uuml;zellikleri, kusurlardan arınmak. Kur&#39;an da estetik, varlık felsefesi ve bilgi felsefesine g&ouml;re olup batılı tefekk&uuml;r&uuml;n estetik anlayışıyla farklıdır.','&nbsp;Kur&#39;an-ı Kerim, insanın hidayeti ve ona alemin b&uuml;t&uuml;n ger&ccedil;eklerini anlatmak i&ccedil;in Allah&#39;ın Peygamberine nazil ettiği kitaptır. Bu y&uuml;zden buyuruyor:\r\n\r\n\r\n	&#39;Biz, sana her şeyin a&ccedil;ıklayıcısı... kitabı indirdik.&#39;[1]\r\n\r\n\r\n	Buna g&ouml;re insanın d&uuml;ş&uuml;nce yapısını d&uuml;zeltecek temel kavramlar Kur&#39;an&#39;da zikredilmiştir. Kur&#39;an&#39;ın en &ccedil;ok bahsettiği kavramlardan biri g&uuml;zelliktir. G&uuml;zelliğin tam manasını bilmek i&ccedil;in &ouml;nce onun tarif ve sınırlarını bilmek gerekir. Sonra olasılık ve temellerine bakarak ayetlerin ve verdikleri &ouml;rneklerin &uuml;zerinde derin d&uuml;ş&uuml;nerek estetiğin manasını şekilendirebiliriz.\r\n\r\n\r\n	G&uuml;zel kelimesinin layık, iyi, cemil, &ccedil;ehresi g&uuml;zel olan gibi manaları vardır. Istılahta ise bir g&ouml;r&uuml;nt&uuml;n&uuml;n veya kemalin &uuml;zerine &ccedil;ekilmiş işlemeli ve şeffaf perde demektir. G&uuml;zel&#39;in halet ve niteliği olan g&uuml;zellik, bir şeyde insanın aklını, hayalini ve y&uuml;ce isteklerini &ouml;vmeye zorlayan, lezzet ve genişlik veren azamet ve paklıkla olan d&uuml;zen ve uyumluluğa denir.&#39;[2]\r\n\r\n\r\n	Istılahta ise g&uuml;zellik i&ccedil;in &ccedil;eşitli tarifler yapılmıştır. Bir tarife g&ouml;re g&uuml;zellik, lezzetlerimizi belli bir &ccedil;izgi &uuml;zerinde teşkil veren ve g&uuml;zel d&uuml;ş&uuml;nmeye neden olan uyumluluktur.[3] &nbsp;\r\n\r\n\r\n	Allame Muhammed Taki Caferi, &#39;İnsan yaratılışın g&uuml;zel bir eserine dikkatle baktığında g&uuml;zelliğe duyduğu hissi doyurulurken, kemale de nail oluyor&#39; dedikten sonra ş&ouml;yle buyuruyor: &#39;Kemalin &uuml;zerine bir g&ouml;r&uuml;nt&uuml; veya şeffaf nakışlı bir perde &ccedil;ekilmiştir. Bu tarife g&ouml;re g&uuml;zellik, insanın g&uuml;zellik hissini giderdiği gibi kemale de ulaştırır.&#39;[4]\r\n\r\n\r\n	G&uuml;zelliğin &ccedil;eşitli şekilleri vardır. Her ekol kendi varlık ve bilgi felsefesine g&ouml;re onu &ccedil;eşitli kısımlara ayırmıştır. Ancak genel olarak &#39;g&uuml;zellik&#39; d&ouml;rt kısımdır:\r\n\r\n\r\n	1. Maddi g&uuml;zellik: G&uuml;ller, ormanlar vb.\r\n\r\n\r\n	2. Manevi g&uuml;zellik: &Ouml;zg&uuml;rl&uuml;k, ilim vb.\r\n\r\n\r\n	3. Akla dair g&uuml;zellik: Hikmet, adalet vb.\r\n\r\n\r\n	4. Ebedi olan g&uuml;zellik ve cemal.[5]\r\n\r\n\r\n	Kur&#39;an bir &ccedil;ok ayette g&uuml;zelliklere değinerek insanları onların &uuml;zerinde d&uuml;ş&uuml;nmeye davet ve ister manevi, ister maddi olsun onları kazanmayı tavsiye ediyor. Yani Kur&#39;an, g&uuml;zelliği caiz bilmenin yanı sıra onları kazanmayı da insan ruhunun ihtiyacı olarak beğenilmiş bir şey olarak g&ouml;rmektedir:[6]\r\n\r\n\r\n	&#39;&Ouml;yle bir mabuttur ki taze et yemeniz ve &ccedil;ıkardığınız ziynet eşyasını takınmanız i&ccedil;in denizi size ram etmiştir&#39;[7]\r\n\r\n\r\n	Kur&#39;an-ı Kerim&#39;in eşsiz belagatı da estetik tefekk&uuml;r&uuml;n&uuml;n şaşırtıcı rumuzudur.[8] Dolayısıyla Kur&#39;an&#39;ın kendisi estetiğin bir cilvesi olup onda estetik ve g&uuml;zelliğin alametleri vardır. Ayetlerde bunun bir&ccedil;ok &ouml;rneği gelmiş ve Allah&#39;ın b&uuml;t&uuml;n g&uuml;zelliklerin kaynağı olduğu, alemin yaratılışında, nimetlerde g&uuml;zelliği g&ouml;z &ouml;n&uuml;ne aldığı vurgulanmıştır.\r\n\r\n\r\n	Kur&#39;an&#39;da g&uuml;zellik i&ccedil;in kullanılan s&ouml;zc&uuml;k ve kavramları birka&ccedil; kısıma ayırabiliriz: 1. Cemal (aşırı g&uuml;zellik), h&uuml;sn (mutluluk veren, beğenilen) ve ziynet (bir şeye eklenen g&uuml;zellik) g&uuml;zelliğin &uuml;&ccedil; eksenidir.\r\n\r\n\r\n	2. Hilye (s&uuml;slenmek), beh&ccedil;et (g&uuml;zellik, sevin&ccedil;, hoşluk), zuhruf (g&ouml;sterişli ziynet, l&uuml;ks), tesvil (nefsin s&uuml;slemek istediği şey ve &ccedil;irkini g&uuml;zel g&ouml;stermek).\r\n\r\n\r\n	3. Kimi tefsirlere g&ouml;re şu s&ouml;zc&uuml;kler de g&uuml;zellikle ilgili s&ouml;zc&uuml;klerdir: Hapk (g&uuml;zellik) ve teberr&uuml;c (ziynetleri g&ouml;stermek) gibi\r\n\r\n\r\n	4. Bazı unsur ve g&uuml;zelliklerin g&ouml;stergesi olan s&ouml;zc&uuml;kler: Nur, renk, kadr gibi.\r\n\r\n\r\n	Kur&#39;an da Estetik\r\n\r\n\r\n	Kur&#39;an-ı Kerim, y&uuml;ce hedefi doğrultusunda varlığın bazı g&uuml;zelliklerini, manevi ve ahlaki g&uuml;zelliğin bir par&ccedil;ası, ahiret yurdunun g&uuml;zelliklerinin bir perdesi olarak bizlere g&ouml;stermektedir. Aşağıda onlardan bazı &ouml;rnekler veriyoruz:\r\n\r\n\r\n	a) İnsanın G&uuml;zelliği: Kur&#39;an insanın gelişim aşamaları ve onun &ouml;l&ccedil;&uuml;l&uuml; yaratıldığı hakkında ş&ouml;yle buyuruyor: &#39;Ger&ccedil;ekten de biz insanı en g&uuml;zel surette yarattık.&#39;[9]\r\n\r\n\r\n	Allah Teala insanı yarattıktan sonra kendisini takdir ederek ş&ouml;yle buyuruyor:\r\n\r\n\r\n	&#39;Yaratıcıların en g&uuml;zeli olan Allah, ne y&uuml;cedir.&#39;[10]\r\n\r\n\r\n	Ger&ccedil;ekten de insan yapısının g&uuml;zelliği, bedenin azalarının yerli yerinde olması, işlevini dikkatli ve hesaplı olarak yerine getirmesi bilim insanlarını hayrete d&uuml;ş&uuml;rm&uuml;ş ve d&uuml;ş&uuml;rmektedir.\r\n\r\n\r\n	Bu g&uuml;zellik insanın sadece dış g&ouml;r&uuml;nt&uuml;s&uuml;yle sınırlı değil, onun en y&uuml;ce kemal ve saadet mertebelerine g&ouml;t&uuml;recek manevi ve batın&icirc; boyutunda da vardır.\r\n\r\n\r\n	b) Tabiatın G&uuml;zelliği: Kim, hangi inan&ccedil;tan olursa olsun doğaya baktığı zaman onun şaşırtıcı g&uuml;zellikleri karşısında vecde gelir, ruhu tazelenir. Dağlar, ırmaklar, g&uuml;neşin bir yerden doğup başka bir yerde batması, yıldırımlar vs. her biri g&uuml;zelliğin g&ouml;z kamaştırıcı birer &ouml;rnekleridir. Kur&#39;an bunların canlı ve cansız &ouml;rneklerini &ouml;n&uuml;m&uuml;ze koyarak estetiğin bir başka boyutunun penceresini bizlere a&ccedil;mıştır.\r\n\r\n\r\n	Tabiata ait ayetlere &#39;Tabiat Ayetleri&#39; denir. M&uuml;fessirler, g&ouml;ğ&uuml;n g&uuml;zelliği ve diğer doğa olayları hakkında 750&#39;den fazla ayet olduğunu s&ouml;ylemekteler. Aşağıda onlardan birka&ccedil; &ouml;rnek getiriyoruz:\r\n\r\n\r\n	1- &#39;Bakmazlar mı &uuml;stlerindeki g&ouml;ğe? Onu nasıl kurduk ve bezedik; bir yarığı da yok.&#39;[11] 2- &#39;Ş&uuml;phe yok ki biz, yakın g&ouml;ğ&uuml; ziynetlerle bezedik.&#39;[12]\r\n\r\n\r\n	3- &#39;D&uuml;nya g&ouml;ğ&uuml;n&uuml; kandillerle donattık.&#39;[13]\r\n\r\n\r\n	4- &#39;Andolsun g&ouml;kte bur&ccedil;lar kıldık ve onu seyredenler i&ccedil;in s&uuml;sledik.&#39;[14]\r\n\r\n\r\n	Duha/1, M&uuml;ddessir/34, Kehf/86, Neml/60, Hac/5, Kaf/7-11 vs. konuyla ilgili ayetlerdir.\r\n\r\n\r\n	c) Manevi ve Ahlaki G&uuml;zellik: İslamın estetik temelleriyle batının genel h&uuml;manist ekolleri arasındaki fark, İslamın g&uuml;zellik alanını doğal ve maddi g&uuml;zellikten &ouml;teye g&ouml;t&uuml;r&uuml;p manevi ve ahlaki g&uuml;zelliği de yer vermesidir. Kur&#39;an buyuruyor:\r\n\r\n\r\n	&#39;Allah, inancı size sevdirdi ve onu g&ouml;n&uuml;llerinizde bezedi.&#39;[15]\r\n\r\n\r\n	Sabır ve affetmekte g&uuml;zellik olarak tanıtılmıştır:\r\n\r\n\r\n	&#39;Artık g&uuml;zel bir sabırla sabret.&#39;[16]\r\n\r\n\r\n	G&uuml;zelce affetmek:\r\n\r\n\r\n	&#39;G&uuml;zel bir bağışlama ile bağışla onları.&#39;[17]\r\n\r\n\r\n	G&uuml;zel boşama:\r\n\r\n\r\n	&#39;Ey Peygamber, eşlerine s&ouml;yle: D&uuml;nya yaşayışını ve ziynetini diliyorsanız hadi gelin, size nikah paralarınızı vereyim de g&uuml;zellikle bırakayım sizi.&#39;[18]\r\n\r\n\r\n	M&uuml;zemmil/73 ve Ahzap/19 da bu konudaki ayetlerdendir.\r\n\r\n\r\n	Kur&#39;an&#39;ın Estetik İlkeleri\r\n\r\n\r\n	Kur&#39;an&#39;a baktığımız zaman maddi alemin &ouml;zelliklerinden olan g&uuml;zellikten bahsedildiğini g&ouml;rmekteyiz:\r\n\r\n\r\n	1. Hedef Sahibi Olmak: Kur&#39;an hedef sahibi olmaya &ouml;nem vermiştir. &Ccedil;&uuml;nk&uuml; davetinin temeli hidayet ve muhatabının ilahi ve manevi mesajlara g&ouml;n&uuml;l vermesine dayalıdır. Estetik ve sanatkarlık sırf madiyatla ve maddiyatın h&uuml;neriyle a&ccedil;ıklanmaz. Mesela Kur&#39;an&#39;ın kıssalarının h&uuml;ner boyutundan bahsedip, i&ccedil;erikleri g&uuml;zel ibarelerle belirginleştikten sonra onun g&uuml;zelliği, hikayelerinde ve edebi ve sanatsal y&ouml;nlerinin estetiğinde olduğu manasına gelmez. Aksine bunları zikretmekten ama&ccedil; insanın hidayeti ve Allah&#39;ın sonsuz g&uuml;&ccedil; ve kudretine vurgu yapmaktır.[19]\r\n\r\n\r\n	2. Uyumluluk ve &Ouml;l&ccedil;&uuml;: Yaratılış d&uuml;zeni hassas bir matematik hesabı &uuml;zerine kurulmuştur. Bunu şu ayetlerden &ccedil;ıkarabiliriz:\r\n\r\n\r\n	&#39;Hi&ccedil; ş&uuml;phesiz, biz her şeyi belli bir &ouml;l&ccedil;&uuml;ye g&ouml;re yarattık.&#39;[20]\r\n\r\n\r\n	&#39;O&#39;nun katında her şey belli bir &ouml;l&ccedil;&uuml; iledir.&#39;[21]\r\n\r\n\r\n	&#39;Her şeyi yaratmıştır ve mukadderatı takdir etmiştir.&#39;[22]\r\n\r\n\r\n	&#39;Ger&ccedil;ekten de Allah, her şeye bir &ouml;l&ccedil;&uuml; tayin etmiştir.&#39;[23]\r\n\r\n\r\n	&#39;&Ouml;yle Rab ki yarattı da bi&ccedil;im verdi. Takdir etti, b&ouml;ylece yol g&ouml;sterdi.&#39;[24]\r\n\r\n\r\n	3. G&uuml;zel ve D&uuml;zg&uuml;n Bir Yerleşim Planı: Bu d&uuml;zenli olmanın veya tertibin g&ouml;stergelerinden olup Kur&#39;an&#39;da &ccedil;eşitli şekillerde zikredilmiştir:\r\n\r\n\r\n	&#39;Yery&uuml;z&uuml;n&uuml;, enine boyuna d&ouml;şedik, orada metin dağlar yarattık ve her şeyden &ouml;l&ccedil;&uuml;s&uuml; belirlenmiş &uuml;r&uuml;nler bitirdik.&#39;[25]\r\n\r\n\r\n	&#39;Saf saf dizilmiş tahtlar &uuml;zerinde yaslanmışlardır.&#39;[26]\r\n\r\n\r\n	&#39;Sıra sıra konmuş yastıklar&#39;[27]\r\n\r\n\r\n	&#39;Onların y&uuml;ksek k&ouml;şkleri vardır, bu&nbsp; k&ouml;şklerin &uuml;st&uuml;nde de altından ırmaklar akan y&uuml;ksek k&ouml;şkler bina edilmiştir.&#39;[28]\r\n\r\n\r\n	4. &Ccedil;eşitlilik ve Zıtlık: Yaratılış aleminde vahdet ve birlik olmasının yanı sıra hayrete d&uuml;ş&uuml;ren bir &ccedil;eşitlilikte hakimdir. T&uuml;rl&uuml; canlı ve cansızlarla doludur:\r\n\r\n\r\n	&#39;Yery&uuml;z&uuml;nde birbirine komşu b&ouml;lgeler, &uuml;z&uuml;m bağları, ekinler, bir k&ouml;kten ve ayrı ayrı k&ouml;klerden yetişmiş hurmalıklar var ki hepsi de bir suyla sulanmada, fakat lezzet bakımından bir kısmını, &ouml;b&uuml;rlerinden &uuml;st&uuml;n etmedeyiz. Ş&uuml;phe yok ki akıl edenlere, bunlarda da deliller var.&#39;[29]\r\n\r\n\r\n	5. Renklerin &Ccedil;eştililiği: Bazı ayetler &ccedil;eşitli renklerden bahsetmektedir. Kur&#39;an yeşil rengin nimet, hoşluk ve cennet rengi olduğunu buyurmaktadır:\r\n\r\n\r\n	&#39;&Uuml;stlerinde, incecik yeşil ipek ve kalın dokunmuş elbiseler vardır, g&uuml;m&uuml;ş bilezikler takınırlar ve Rableri, onlara tertemiz şarap i&ccedil;irir.&#39;[30]\r\n\r\n\r\n	Sarı rengin insanı mutlu ettiğini buyurur:\r\n\r\n\r\n	&#39;Bakanlara sevin&ccedil; ve neşe veren rengi sapsarı, lekesiz bir buzağıdır.&#39;[31]\r\n\r\n\r\n	Nah/13, Fatır/27-28, Z&uuml;mer/21&#39;de renklerden bahseden ayetlerdendir.\r\n\r\n\r\n	6. Kusurlardan Arınmak: Kur&#39;an M&uuml;lk suresinde g&ouml;ğ&uuml;n g&uuml;zelliklerini anlatırken kusursuzluğu ilahi yaratılışın alametlerinden biri olduğuna dikkat &ccedil;ekiyor:\r\n\r\n\r\n	&#39;O ki birbiri &uuml;st&uuml;nde olarak yedi kat g&ouml;ğ&uuml; yaratmıştır; rahmanın yaratışında hi&ccedil;bir uygunsuzluk/kusur g&ouml;remezsin; artık &ccedil;evir g&ouml;z&uuml;n&uuml; de bak, bir yarık, bir &ccedil;atlak g&ouml;rebilir misin?&#39;[32]\r\n\r\n\r\n	Kusursuzluğa başka ayetlerde de değinilmiştir.\r\n\r\n\r\n	Daha fazla bilgi i&ccedil;in bkz:\r\n\r\n\r\n	-Harkani, Hasan, Mefahim-i Ziba Şinahti Der Kur&#39;an, Mecelle-i Mutaliat-i İslami, s.11, HŞ.1387, sayı:80\r\n\r\n\r\n	-Mehdi Muti&#39;, Mebani-i Zibai Şinahti-i Kur&#39;an, Kur&#39;an Be-Mesabe-i Nazariye Perdazi-i Zibai Şinasi, Faslname-i H&uuml;ner, Yıl:1385, sayı:70, s.210\r\n\r\n\r\n	-Hasan Belhari, Bonyanha-i Nazari-i Ziba-i Şinasi-i İslam Der Kur&#39;an, Faslname-i H&uuml;ner, Yıl:1385, sayı:70, s.164 ila 171.\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] -Nahl/89\r\n\r\n\r\n	[2] -Muin, Muhammed, Ferheng-i Farsi, Tahran, M&uuml;essese-i İntişarat-ı Emir Kebir, HŞ.1360\r\n\r\n\r\n	[3] -Harkani, Hasan, Mefahim-i Ziba Şinahti Der Kur&#39;an, Mecelle-i Mutaliat-i İslami, s.11, HŞ.1387, sayı:80\r\n\r\n\r\n	[4] -Caferi, Muhammed Taki, Zibai ve H&uuml;ner Ez Didgah-ı İslam, s.174, M&uuml;essese-i Tedvin-i Asar-ı Allame Caferi, Tahran, 1385\r\n\r\n\r\n	[5] -a.g.e. s.162-163\r\n\r\n\r\n	[6] -a.g.e. s.133-136, İntişarat-ı Şirket-i Seham-i &Ccedil;aphane-i Vizaret-i İrşad-i İslami, Bi Ta.\r\n\r\n\r\n	[7] -Nahl/14.\r\n\r\n\r\n	[8] -Fazilet, Mahmud, Ziba-i Şinasi-i Kur&#39;an, s.22, 2. Baskı, İntişarat-ı Samt, Tahran, 1387.\r\n\r\n\r\n	[9] -Tin/4\r\n\r\n\r\n	[10] -M&uuml;minun/14\r\n\r\n\r\n	[11] -Kaf/6\r\n\r\n\r\n	[12] -Saffat/6\r\n\r\n\r\n	[13] -Fussilet/12\r\n\r\n\r\n	[14] -Hicr/16\r\n\r\n\r\n	[15] -Hucurat/7\r\n\r\n\r\n	[16] -Mearic/5\r\n\r\n\r\n	[17] -Hicr/85\r\n\r\n\r\n	[18] -Ahzap/28\r\n\r\n\r\n	[19] -Eyazi, Seyyid Muhammed Ali, Usul ve Mebani-i Zibai Şinasi-i Kur&#39;an-ı Kerim, &#39;tibyan&#39; sitesi.\r\n\r\n\r\n	[20] -Kamer/49\r\n\r\n\r\n	[21] -Rad/8\r\n\r\n\r\n	[22] -Furkan/2\r\n\r\n\r\n	[23] -Talak/3\r\n\r\n\r\n	[24] -A&#39;la/2-3.\r\n\r\n\r\n	[25] -Hicr/19\r\n\r\n\r\n	[26] -Tur/20\r\n\r\n\r\n	[27] -Ğaşiye/15\r\n\r\n\r\n	[28] -Z&uuml;mer/20\r\n\r\n\r\n	[29] -Rad/4\r\n\r\n\r\n	[30] -İnsan/21\r\n\r\n\r\n	[31] -Bakara/69\r\n\r\n\r\n	[32] -M&uuml;lk/3'),(184,'tr182','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		K&uuml;fe ve Sehle mescidlerindeki amellerin faziletleri hakkındaki rivayetlere baktığımızda Masum İmamlardan (a.s) bu mescitlerin b&uuml;t&uuml;n amellerinin bir arada yapılmasına dair bir emir gelmemiştir. Bir sahabesine bir dua ve namaz &ouml;ğretirken, bir başkasına başka bir namaz ve dua &ouml;ğretmiştir. Bu y&uuml;zden ziyaret&ccedil;ileri mescitlerin t&uuml;m amellerini yerine getirmek veya teşvik etmek mecburiyetinde değiliz. Kaldı ki dinimize g&ouml;re m&uuml;stehap ibadetler, zorlayarak yapılmaz. &Ccedil;&uuml;nk&uuml; bu durumda onlardan beklenen faydalar alınamayacaktır. Zorlama olursa ters tepkide doğurabilir ve insanın ibadet etme ve raz u niyaz hissini elinden alabilir. Dolayısıyla toplu yapılacak ibadetlerden daha &ccedil;ok yararlanmak i&ccedil;in başta yaşlılar, kadınlar ve &ccedil;ocuklar olmak &uuml;zere kafiledekilerin kapasite ve g&uuml;c&uuml; de g&ouml;z &ouml;n&uuml;ne alınmalıdır. Bir mekanın ibadetleri belli bir &ouml;zellikten dolayı olabileceğinden isteğe g&ouml;re değiştirilemez. Bu arada Allah&rsquo;la yapılacak her t&uuml;rl&uuml; raz u niyazın bir sevabı olduğu unutulmamalıdır.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Hakkında bir &ccedil;ok fazilet ve amelin rivayet edildiği K&uuml;fe ve Sehle mescidlerinin tarihi İslam &ouml;ncesine gitmektedir. İleride de g&ouml;receğimiz gibi kaynaklarda, bir&ccedil;ok peygamberin oralarda namaz kılıp dua ettikleri yazılıdır.</p>\r\n\r\n<p>\r\n	Bu mescitlerin fazilet ve amelleri hakkındaki rivayetlere baktığımızda Masum İmamlardan (a.s) gelen d&uuml;sturların toplu ve bir kişi i&ccedil;in s&ouml;ylenmediği g&ouml;rmekteyiz. Dolayısıyla herkesin yerine getirmekle zorunlu olduğu dua ve namazlardan değildirler.</p>\r\n\r\n<p>\r\n	Bu bağlamda iki noktayı hatırlatmakta yarar var:</p>\r\n\r\n<p>\r\n	Bir: İbadetler rivayetlerde s&ouml;ylendiği şekilde yerine getirilmelidir ve kendi kafamıza g&ouml;re değiştirme hakkımız yoktur. Abdullah bin Sinan diyor ki: Sekizinci İmam (a.s) bu konuda buyuruyor: &lsquo;Bir zaman gelecek ki imamsız ve &ouml;ndersiz kalacaksınız. Ş&uuml;pheler sizi sarıp sarmalayacak...&rsquo; Sonra ş&ouml;yle buyurdu: &lsquo;O d&ouml;nemde &lsquo;Ğarik Duası&rsquo;nı okumayan kurtulamayacaktır.&rsquo; Kendilerinden: &lsquo;Ğarigk Duası hangi duadır?&rsquo; diye sorduğumda ş&ouml;yle buyurdu: &lsquo;Ya Allahu, Ya Rahmanu, Ya Rahimu, Ya Mukallibe&rsquo;l-Kulub! Sabbit Kalbi Ala Dinik.&rsquo; (Ya Allah, Ya Rahman, Ya Rahim! Ey kalpleri değiştiren. Kalbimi dininde sabit kıl.)</p>\r\n\r\n<p>\r\n	Ravi diyor ki: &lsquo;Ben duayı okudum ve &lsquo;el-Ebsar&rsquo; kelimesini ona ilave ettim. Yani &lsquo;Ey kalpleri ve g&ouml;zleri değiştiren.&rsquo; şeklinde değiştirdim. İmam (a.s) bana kızarak: &lsquo;Evet Allah kalpleri ve g&ouml;zleri değiştirendir ama, benim sana &ouml;ğrettiğim gibi onu oku ve bir şey ekleme.&rsquo; diye buyurdu.&rsquo;[1]</p>\r\n\r\n<p>\r\n	Bunları aktarmamızın nedeni şudur: Ameller i&ccedil;in belli d&uuml;sturlar verilmişse onları azaltıp &ccedil;oğlatma hakkımız yoktur. Soruda gelen konuya (b&uuml;t&uuml;n amellerin bir yerde yerine getirilmesi veya kafiledekileri b&uuml;t&uuml;n amelleri belli bir mekanda yapmaya mecbur etmeye) ileride de değineceğimiz gibi herhangi bir delil yoktur ve ameller Masum İmamların (a.s) buyurdukları şekilde olmalıdır. Zira bazı &ouml;zellikler bazı mekanlara &ouml;zeldir. Mesela tavaf yalnızca Kabe&rsquo;nin etrafında olur, başka yerde olmaz.</p>\r\n\r\n<p>\r\n	İki: K&uuml;fe ve Sehle mescitlerinin bazı genel amelleri var ki onlar mescitlerin her yerinde yapılabilir. Bu konudaki rivayetlerden birka&ccedil;ı şunlardır:</p>\r\n\r\n<p>\r\n	I. İmam Ali (a.s) buyuruyor: K&uuml;fe mescidinde m&uuml;stehap namaz kılmak Resulullah&rsquo;la (s.a.a) umre yapmaya, farz namaz kılmak ise Resulullah&rsquo;la (s.a.a) beraber hacca gitmeye eşittir. Bin tane peygamber ve onların bin tane vasisi bu mescitte namaz kılmışlardır.[2]</p>\r\n\r\n<p>\r\n	II. Harun bin Harice K&uuml;fe mescidinde namaz kılmanın fazileti hakkında İmam Sadık&rsquo;tan (a.s) rivayet ettiği uzun bir hadisin bir yerinde İmamın (a.s) ş&ouml;yle buyurduğunu s&ouml;yl&uuml;yor: &lsquo;Eğer K&uuml;fe&rsquo;de olsaydım b&uuml;t&uuml;n namazlarımı orada kılmayı &uuml;mit ederdim... Allah&rsquo;ın b&uuml;t&uuml;n salih kulları ve peygamberleri orada namaz kılmışlardır. Resulullah (s.a.a) miraca giderken oradan ge&ccedil;tiğinde izin alarak iki rekat namaz kılmıştır... Bu mescitte farz namaz kılmak başka yerde kılınan bin rekat farz namaza ve m&uuml;stehap namaz kılmak başka yerde kılınan beş y&uuml;z m&uuml;stehap namaza eşittir. Orada Kur&rsquo;an okumadan ve zikir etmeden oturmakta ibadettir...&rsquo;[3]</p>\r\n\r\n<p>\r\n	III. İmam Sadık (a.s) buyuruyor: &lsquo;Sıkıntısı olan kimse Sehle mescidinde akşamla yatsı namazı arasında iki rekat namaz kılarsa sıkıntısı giderilir.&rsquo;[4]</p>\r\n\r\n<p>\r\n	IV. Yine İmam Sadık (a.s) buyuruyor: Sehle mescidinden namaz kıl, d&uuml;nya ve ahiret hacetini Allah&rsquo;tan dile. Zira Sehle mescidi İdris Peygamberin (a.s) terzilik yaptığı yerdi. Bu mescitte dua m&uuml;stecap olur. Allah orada dua edenin makamını y&uuml;celtir ve İdris&rsquo;in derecesini verir, onu d&uuml;nyanın ve d&uuml;şmanlarının k&ouml;t&uuml;l&uuml;klerinden korur.[5]</p>\r\n\r\n<p>\r\n	V. Ebu Hamza Sumali, İmam Seccad&rsquo;ın (a.s) Medine&rsquo;den K&uuml;fe mescidine geldiğini ve yalnızca iki rekat namaz kılıp devesine binerek tekrar Medine&rsquo;ye d&ouml;nd&uuml;ğ&uuml;n&uuml; rivayet eder.[6]</p>\r\n\r\n<p>\r\n	Başka rivayetlerde de mescidin belli yerlerine işaret edilmektedir:</p>\r\n\r\n<p>\r\n	a) Ebu Hamza Sumali diyor ki: Esbağ bin Nebate elimi tutup yedinci direğin yanına g&ouml;t&uuml;rd&uuml; ve dedi ki: Bu Emir-i M&uuml;minin&rsquo;in (a.s) makamıdır. Hz. Ali (a.s) namaz i&ccedil;in bulunmadığı zaman İmam Hasan (a.s) orada namaz kılardı. Başka zamanlar ise beşinci direğin yanında kılardı.[7]</p>\r\n\r\n<p>\r\n	b) İmam Sadık (a.s) Ben&icirc; Abbas&rsquo;ın d&ouml;neminde Bab-ı Fil&rsquo;den (mescidin kapılarından birinin adı) mescide girdi, sola doğru gitti ve d&ouml;rd&uuml;nc&uuml; direğin yanında durup namaz kıldı. Ravi diyor ki: Kendilerinden &lsquo;Burası Hz. İbrahim&rsquo;in (a.s) makamı mıdır?&rsquo; diye sorduğumda &lsquo;Evet&rsquo; diye buyurdular.[8]</p>\r\n\r\n<p>\r\n	c) İmam Sadık (a.s) bazı ashabına ş&ouml;yle buyurdu: İbrahim&rsquo;in (a.s) makamı olan beşinci direğin yanında namaz kıl.[9]</p>\r\n\r\n<p>\r\n	K&uuml;fe mescidinin amelleri hakkındaki rivayetlerden Ehl-i Beyt&rsquo;in (a.s) bu mescitlerde namaz kılma siretinin farklı olduğunu, herkesin yerine getirmekle y&uuml;k&uuml;ml&uuml; belli bir amelin olmadığını anlamaktayız.</p>\r\n\r\n<p>\r\n	Buna g&ouml;re ziyaret&ccedil;ilerin mescitler i&ccedil;inde yer değişmeleri zor olursa ilk şekildeki ibadetlere yetinilmeli, ziyaret&ccedil;ileri serbest bırakıp mescid i&ccedil;inde istedikleri yere gitmeleri sağlanmalıdır.</p>\r\n\r\n<p>\r\n	Bununla birlikte Allah&rsquo;la her yer ve zamanda raz u niyaz etmek g&uuml;zel olduğundan mevcut m&uuml;nacaatlar, her yerde yerine getirilebilir niyetiyle değilde Allah&rsquo;la m&uuml;nacaat kastıyla belli bir mekanda yerine getirilirse sakıncası yoktur. Ve unutmamak gerekir ki kalp huzuru ve &ouml;zellikle m&uuml;stehap ibadetleri neşeyle yerine getirmek onların t&uuml;m&uuml;n&uuml; yerine getirmekten daha &ouml;nemlidir.</p>\r\n\r\n<p>\r\n	Daha fazla bilgi i&ccedil;in aşağıdaki dizinlere bkz:</p>\r\n\r\n<p>\r\n	-M&uuml;stehaplarda Kalp Huzuru, Soru:2099 (Site:2159)</p>\r\n\r\n<p>\r\n	-Nafile Namazlarını İstekle Kılmak, Soru:12964 (Site:13426)</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.52, s.148, Hadis:73, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1404.</p>\r\n\r\n<p>\r\n	[2] -a.g.e. s.80, s.376.</p>\r\n\r\n<p>\r\n	[3] -Kuleyni, Muhammed b. Yakup, el-Kafi, c.3, s.490, Hadis:1, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HŞ.1365.</p>\r\n\r\n<p>\r\n	[4] -Tusi, Muhammed b. Hasan, Tehzibu&rsquo;l-Ahkam, c.6, s.38, Hadis:21, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HŞ.1365.</p>\r\n\r\n<p>\r\n	[5] -Biharu&rsquo;l-Envar, c.97, s.434, Hadis:1</p>\r\n\r\n<p>\r\n	[6] -Tehzibu&rsquo;l-Ahkam, c.3, s.254, Hadis:20.</p>\r\n\r\n<p>\r\n	[7] -a.g.e. c.6, s.33, Hadis:8.</p>\r\n\r\n<p>\r\n	[8] -a.g.e. c.3, s.252, Hadis:10.</p>\r\n\r\n<p>\r\n	[9] -Biharu&rsquo;l-Envar, c.97, s.388, Hadis:11.</p>\r\n','K&uuml;fe ve Sehle mescidlerindeki amellerin faziletleri hakkındaki rivayetlere baktığımızda Masum İmamlardan (a.s) bu mescitlerin b&uuml;t&uuml;n amellerinin bir arada yapılmasına dair bir emir gelmemiştir. Bir sahabesine bir dua ve namaz &ouml;ğretirken, bir başkasına başka bir namaz ve dua &ouml;ğretmiştir. Bu y&uuml;zden ziyaret&ccedil;ileri mescitlerin t&uuml;m amellerini yerine getirmek veya teşvik etmek mecburiyetinde değiliz. Kaldı ki dinimize g&ouml;re m&uuml;stehap ibadetler, zorlayarak yapılmaz. &Ccedil;&uuml;nk&uuml; bu durumda onlardan beklenen faydalar alınamayacaktır. Zorlama olursa ters tepkide doğurabilir ve insanın ibadet etme ve raz u niyaz hissini elinden alabilir. Dolayısıyla toplu yapılacak ibadetlerden daha &ccedil;ok yararlanmak i&ccedil;in başta yaşlılar, kadınlar ve &ccedil;ocuklar olmak &uuml;zere kafiledekilerin kapasite ve g&uuml;c&uuml; de g&ouml;z &ouml;n&uuml;ne alınmalıdır. Bir mekanın ibadetleri belli bir &ouml;zellikten dolayı olabileceğinden isteğe g&ouml;re değiştirilemez. Bu arada Allah&rsquo;la yapılacak her t&uuml;rl&uuml; raz u niyazın bir sevabı olduğu unutulmamalıdır.','&nbsp;Hakkında bir &ccedil;ok fazilet ve amelin rivayet edildiği K&uuml;fe ve Sehle mescidlerinin tarihi İslam &ouml;ncesine gitmektedir. İleride de g&ouml;receğimiz gibi kaynaklarda, bir&ccedil;ok peygamberin oralarda namaz kılıp dua ettikleri yazılıdır.\r\n\r\n\r\n	Bu mescitlerin fazilet ve amelleri hakkındaki rivayetlere baktığımızda Masum İmamlardan (a.s) gelen d&uuml;sturların toplu ve bir kişi i&ccedil;in s&ouml;ylenmediği g&ouml;rmekteyiz. Dolayısıyla herkesin yerine getirmekle zorunlu olduğu dua ve namazlardan değildirler.\r\n\r\n\r\n	Bu bağlamda iki noktayı hatırlatmakta yarar var:\r\n\r\n\r\n	Bir: İbadetler rivayetlerde s&ouml;ylendiği şekilde yerine getirilmelidir ve kendi kafamıza g&ouml;re değiştirme hakkımız yoktur. Abdullah bin Sinan diyor ki: Sekizinci İmam (a.s) bu konuda buyuruyor: &lsquo;Bir zaman gelecek ki imamsız ve &ouml;ndersiz kalacaksınız. Ş&uuml;pheler sizi sarıp sarmalayacak...&rsquo; Sonra ş&ouml;yle buyurdu: &lsquo;O d&ouml;nemde &lsquo;Ğarik Duası&rsquo;nı okumayan kurtulamayacaktır.&rsquo; Kendilerinden: &lsquo;Ğarigk Duası hangi duadır?&rsquo; diye sorduğumda ş&ouml;yle buyurdu: &lsquo;Ya Allahu, Ya Rahmanu, Ya Rahimu, Ya Mukallibe&rsquo;l-Kulub! Sabbit Kalbi Ala Dinik.&rsquo; (Ya Allah, Ya Rahman, Ya Rahim! Ey kalpleri değiştiren. Kalbimi dininde sabit kıl.)\r\n\r\n\r\n	Ravi diyor ki: &lsquo;Ben duayı okudum ve &lsquo;el-Ebsar&rsquo; kelimesini ona ilave ettim. Yani &lsquo;Ey kalpleri ve g&ouml;zleri değiştiren.&rsquo; şeklinde değiştirdim. İmam (a.s) bana kızarak: &lsquo;Evet Allah kalpleri ve g&ouml;zleri değiştirendir ama, benim sana &ouml;ğrettiğim gibi onu oku ve bir şey ekleme.&rsquo; diye buyurdu.&rsquo;[1]\r\n\r\n\r\n	Bunları aktarmamızın nedeni şudur: Ameller i&ccedil;in belli d&uuml;sturlar verilmişse onları azaltıp &ccedil;oğlatma hakkımız yoktur. Soruda gelen konuya (b&uuml;t&uuml;n amellerin bir yerde yerine getirilmesi veya kafiledekileri b&uuml;t&uuml;n amelleri belli bir mekanda yapmaya mecbur etmeye) ileride de değineceğimiz gibi herhangi bir delil yoktur ve ameller Masum İmamların (a.s) buyurdukları şekilde olmalıdır. Zira bazı &ouml;zellikler bazı mekanlara &ouml;zeldir. Mesela tavaf yalnızca Kabe&rsquo;nin etrafında olur, başka yerde olmaz.\r\n\r\n\r\n	İki: K&uuml;fe ve Sehle mescitlerinin bazı genel amelleri var ki onlar mescitlerin her yerinde yapılabilir. Bu konudaki rivayetlerden birka&ccedil;ı şunlardır:\r\n\r\n\r\n	I. İmam Ali (a.s) buyuruyor: K&uuml;fe mescidinde m&uuml;stehap namaz kılmak Resulullah&rsquo;la (s.a.a) umre yapmaya, farz namaz kılmak ise Resulullah&rsquo;la (s.a.a) beraber hacca gitmeye eşittir. Bin tane peygamber ve onların bin tane vasisi bu mescitte namaz kılmışlardır.[2]\r\n\r\n\r\n	II. Harun bin Harice K&uuml;fe mescidinde namaz kılmanın fazileti hakkında İmam Sadık&rsquo;tan (a.s) rivayet ettiği uzun bir hadisin bir yerinde İmamın (a.s) ş&ouml;yle buyurduğunu s&ouml;yl&uuml;yor: &lsquo;Eğer K&uuml;fe&rsquo;de olsaydım b&uuml;t&uuml;n namazlarımı orada kılmayı &uuml;mit ederdim... Allah&rsquo;ın b&uuml;t&uuml;n salih kulları ve peygamberleri orada namaz kılmışlardır. Resulullah (s.a.a) miraca giderken oradan ge&ccedil;tiğinde izin alarak iki rekat namaz kılmıştır... Bu mescitte farz namaz kılmak başka yerde kılınan bin rekat farz namaza ve m&uuml;stehap namaz kılmak başka yerde kılınan beş y&uuml;z m&uuml;stehap namaza eşittir. Orada Kur&rsquo;an okumadan ve zikir etmeden oturmakta ibadettir...&rsquo;[3]\r\n\r\n\r\n	III. İmam Sadık (a.s) buyuruyor: &lsquo;Sıkıntısı olan kimse Sehle mescidinde akşamla yatsı namazı arasında iki rekat namaz kılarsa sıkıntısı giderilir.&rsquo;[4]\r\n\r\n\r\n	IV. Yine İmam Sadık (a.s) buyuruyor: Sehle mescidinden namaz kıl, d&uuml;nya ve ahiret hacetini Allah&rsquo;tan dile. Zira Sehle mescidi İdris Peygamberin (a.s) terzilik yaptığı yerdi. Bu mescitte dua m&uuml;stecap olur. Allah orada dua edenin makamını y&uuml;celtir ve İdris&rsquo;in derecesini verir, onu d&uuml;nyanın ve d&uuml;şmanlarının k&ouml;t&uuml;l&uuml;klerinden korur.[5]\r\n\r\n\r\n	V. Ebu Hamza Sumali, İmam Seccad&rsquo;ın (a.s) Medine&rsquo;den K&uuml;fe mescidine geldiğini ve yalnızca iki rekat namaz kılıp devesine binerek tekrar Medine&rsquo;ye d&ouml;nd&uuml;ğ&uuml;n&uuml; rivayet eder.[6]\r\n\r\n\r\n	Başka rivayetlerde de mescidin belli yerlerine işaret edilmektedir:\r\n\r\n\r\n	a) Ebu Hamza Sumali diyor ki: Esbağ bin Nebate elimi tutup yedinci direğin yanına g&ouml;t&uuml;rd&uuml; ve dedi ki: Bu Emir-i M&uuml;minin&rsquo;in (a.s) makamıdır. Hz. Ali (a.s) namaz i&ccedil;in bulunmadığı zaman İmam Hasan (a.s) orada namaz kılardı. Başka zamanlar ise beşinci direğin yanında kılardı.[7]\r\n\r\n\r\n	b) İmam Sadık (a.s) Ben&icirc; Abbas&rsquo;ın d&ouml;neminde Bab-ı Fil&rsquo;den (mescidin kapılarından birinin adı) mescide girdi, sola doğru gitti ve d&ouml;rd&uuml;nc&uuml; direğin yanında durup namaz kıldı. Ravi diyor ki: Kendilerinden &lsquo;Burası Hz. İbrahim&rsquo;in (a.s) makamı mıdır?&rsquo; diye sorduğumda &lsquo;Evet&rsquo; diye buyurdular.[8]\r\n\r\n\r\n	c) İmam Sadık (a.s) bazı ashabına ş&ouml;yle buyurdu: İbrahim&rsquo;in (a.s) makamı olan beşinci direğin yanında namaz kıl.[9]\r\n\r\n\r\n	K&uuml;fe mescidinin amelleri hakkındaki rivayetlerden Ehl-i Beyt&rsquo;in (a.s) bu mescitlerde namaz kılma siretinin farklı olduğunu, herkesin yerine getirmekle y&uuml;k&uuml;ml&uuml; belli bir amelin olmadığını anlamaktayız.\r\n\r\n\r\n	Buna g&ouml;re ziyaret&ccedil;ilerin mescitler i&ccedil;inde yer değişmeleri zor olursa ilk şekildeki ibadetlere yetinilmeli, ziyaret&ccedil;ileri serbest bırakıp mescid i&ccedil;inde istedikleri yere gitmeleri sağlanmalıdır.\r\n\r\n\r\n	Bununla birlikte Allah&rsquo;la her yer ve zamanda raz u niyaz etmek g&uuml;zel olduğundan mevcut m&uuml;nacaatlar, her yerde yerine getirilebilir niyetiyle değilde Allah&rsquo;la m&uuml;nacaat kastıyla belli bir mekanda yerine getirilirse sakıncası yoktur. Ve unutmamak gerekir ki kalp huzuru ve &ouml;zellikle m&uuml;stehap ibadetleri neşeyle yerine getirmek onların t&uuml;m&uuml;n&uuml; yerine getirmekten daha &ouml;nemlidir.\r\n\r\n\r\n	Daha fazla bilgi i&ccedil;in aşağıdaki dizinlere bkz:\r\n\r\n\r\n	-M&uuml;stehaplarda Kalp Huzuru, Soru:2099 (Site:2159)\r\n\r\n\r\n	-Nafile Namazlarını İstekle Kılmak, Soru:12964 (Site:13426)\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.52, s.148, Hadis:73, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1404.\r\n\r\n\r\n	[2] -a.g.e. s.80, s.376.\r\n\r\n\r\n	[3] -Kuleyni, Muhammed b. Yakup, el-Kafi, c.3, s.490, Hadis:1, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HŞ.1365.\r\n\r\n\r\n	[4] -Tusi, Muhammed b. Hasan, Tehzibu&rsquo;l-Ahkam, c.6, s.38, Hadis:21, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HŞ.1365.\r\n\r\n\r\n	[5] -Biharu&rsquo;l-Envar, c.97, s.434, Hadis:1\r\n\r\n\r\n	[6] -Tehzibu&rsquo;l-Ahkam, c.3, s.254, Hadis:20.\r\n\r\n\r\n	[7] -a.g.e. c.6, s.33, Hadis:8.\r\n\r\n\r\n	[8] -a.g.e. c.3, s.252, Hadis:10.\r\n\r\n\r\n	[9] -Biharu&rsquo;l-Envar, c.97, s.388, Hadis:11.'),(185,'tr203','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		M&uuml;şrik, Allah-u Te&acirc;l&acirc; i&ccedil;in ortak ve eş g&ouml;zeten kimseye denir. Hıristiyanlar teslise (bağımsız olarak &uuml;&ccedil; şeye tapmak) inanır. &nbsp;Bazı Yahudiler de Uzeyr&rsquo;i Allah&rsquo;ın oğlu bilir. Bu her iki husus da ilahi zatta terkibe neden olur. H&acirc;lbuki Allah&rsquo;ta terkip bulunmaz ve o tam, k&acirc;mil ve yalın bir varlığa sahiptir. Bundan dolayı bir kısım Amerika ve İngiltere halkı belirtildiği manada Hıristiyan ve Yahudi olması nedeniyle m&uuml;şrik sayılır. Bu bireyler eğer İslam d&uuml;nyası ve M&uuml;sl&uuml;manlara karşı d&uuml;şmanlık sergiler ve onlara zul&uuml;m ederlerse (bu iki &uuml;lkenin devletleri gibi) hac merasimlerinden biri olan m&uuml;şriklerden uzak olmanın kapsamına girerler. Elbette Hz. Musa (a.s) ve Hz İsa (a.s) tarafından sunulmuş olan Yahudilik ve Hıristiyanlık batıl ve şirk eksenli inan&ccedil;lardan arıydı. Sonraları zamanın ge&ccedil;mesiyle onların Tevrat ve İncil kitapları tahrife maruz kalmış ve bu şirk eksenli d&uuml;ş&uuml;nceler bu kitaplara girmiştir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Cevabın aydınlığa kavuşması i&ccedil;in aşağıdaki konuları bilmek zorunludur:</p>\r\n\r\n<p>\r\n	Şirk nedir ve m&uuml;şrik kimdir?</p>\r\n\r\n<p>\r\n	&ldquo;Şirk&rdquo;, s&ouml;zl&uuml;kte bir şeyin veya kimsenin bir işte bir ortağa ve yardıma sahip olmasıdır; yani bilinen meşhur anlamıyla ortak olmasıdır.[1] Dini k&uuml;lt&uuml;r ve ıstılahta ise bir başka varlığın evrenin yaratıcısının &ouml;zel makam ve &ouml;zelliklerinin birinde O&rsquo;na ortak kılınmasıdır. Bu, ister evreni yaratmada ortak sayılsın veya varlık d&uuml;zenini y&ouml;netme ve idare de veyahut insanın ihtiya&ccedil;larını gidermede veya buna benzeri şeylerde olsun fark etmez. O halde m&uuml;şrik Allah i&ccedil;in zatta veya sıfatlarda ortak g&ouml;zeten kimseye denir veya Allah dışında bir varlığı evrende bağımsız bilmeye denir. Bu ister bir kitaba inansın ve ister inanmasın fark etmez. A&ccedil;ıkta ve gizlilik a&ccedil;ısından şirk koşmanın değişik dereceleri olduğu bilinmektedir. Nitekim k&uuml;f&uuml;r ve iman da bu a&ccedil;ıdan değişik mertebelere sahiptir. &Ouml;rneğin Tanrı&rsquo;nın iki veya daha fazla olduğu ve putları Tanrı&rsquo;nın nezdinde şefaat&ccedil;i bilmek zahiri bir şirktir. Bu şirkten biraz daha gizli olan şey ehli kitabın şirkidir ve Tanrı&rsquo;nın evladına inanmalarıdır. &Ouml;zellikle onlar Hz. İsa&rsquo;nın (a.s)&nbsp; ve Hz. &Uuml;zeyir&rsquo;in (a.s) Allah&rsquo;ın oğulları olduğuna inanmaktadırlar.[2] Nitekim Kur&rsquo;an-ı Kerim ş&ouml;yle buyurmaktadır: Yahudiler, &ldquo;&Uuml;zeyr, Allah&rsquo;ın oğludur&rdquo; dediler. Hıristiyanlar ise, &ldquo;İsa Mesih, Allah&rsquo;ın oğludur&rdquo; dediler. Bu, onların ağızlarıyla s&ouml;yledikleri (ger&ccedil;eği yansıtmayan) s&ouml;zleridir. Onların bu s&ouml;zleri daha &ouml;nce ink&acirc;r etmiş kimselerin s&ouml;ylediklerine benziyor. Allah, onları kahretsin. Nasıl da haktan &ccedil;evriliyorlar![3] Elbette Yahudiliğin &Uuml;zeyr (a.s) hakkındaki inancı Allah Resul&uuml;n&uuml;n hayatı d&ouml;neminde yaşayan bazı Yahudi fırkalarına &ouml;zg&uuml;d&uuml;r. Onların zamanla nesilleri t&uuml;kenmiş ve bug&uuml;n Yahudilerin b&ouml;yle bir inan&ccedil;ları bulunmamaktadır ve onlar m&uuml;şrik sayılmamaktadır.[4] Bazı Medine Yahudileri bu inancı taşıdıklarından ve diğer Yahudiler de bu s&ouml;ze razı olduklarından ve Allah Resul&uuml;n&uuml;n cevabı ve bu ayetin inişi karşısında sustuklarından, bu inan&ccedil; onlara da isnat edilebilir. Nitekim y&uuml;ce Allah Kur&rsquo;an-ı Kerim&rsquo;de şirki b&uuml;t&uuml;n Yahudilere isnat etmiştir.[5] O halde her şahıs, grup ve &uuml;lke insanı b&ouml;yle bir inanca sahip olursa m&uuml;şrik sayılır. Bazı Hıristiyanlar bu kabildendir; zira s&uuml;rekli kilise tarafından Hıristiyan toplumları i&ccedil;in sunulan &ouml;ğretilerden biri teslise inanma meselesidir. Hıristiyanlığın anlayışına g&ouml;re, teslis&nbsp; &ldquo;baba&rdquo;, &ldquo;oğul&rdquo; ve &ldquo;kutsal ruh&rdquo; &uuml;&ccedil;l&uuml;s&uuml;nden ibarettir. Kutsal kitap edebiyatı esasınca babadan maksat Tanrı&rsquo;dır. Oğuldan maksat Hz. İsa&rsquo;dır. 325 yılındaki Niğde bildirgesi esasınca Hz İsa&rsquo;nın (a.s) mecazi olarak değil, ger&ccedil;ek anlamıyla Tanrı&rsquo;nın oğlu olduğu kabul edildi. Buna g&ouml;re Hıristiyanlığın resmi inancında Hz İsa (a.s) Tanrı&rsquo;nın ger&ccedil;ek oğlu olarak telakki edildi. Hıristiyanlığın kutsal ruhtan maksadı ise yery&uuml;z&uuml;nde Tanrının aktif ve g&uuml;&ccedil;l&uuml; varlığıdır ve onun vesilesi ile Hz. İsa (a.s) annesinin karnında yer edinmiştir. Kutsal ruh, Hıristiyan toplumunu eğitme g&ouml;revini taşır ve Yeni Ahit&rsquo;te kutsal ruhtan teselli verici, hikmet ve iman ruhu, cesaret sevgi ve sevin&ccedil; ruhu şeklinde s&ouml;z edilmiştir. Hıristiyanların bakışı esasınca baba, oğul ve kutsal ruh arasında c&uuml;zi ve k&uuml;lli olarak bir fark bulunmamaktadır. Onlar birbirinden farklı olmasına karşın birdirler; yani baba, oğul ve kutsal ruhun her biri tam ve k&acirc;mil bir Tanrı&rsquo;dır. Her biri k&acirc;mil bir tanrı olmasına karşın her &uuml;&ccedil;&uuml; de ger&ccedil;ek bir birlik oluşturur.[6] Elbette Hıristiyanlığın ilk devresinden g&uuml;n&uuml;m&uuml;ze dek Hıristiyanlar arasında bir&ccedil;ok &acirc;lim ve bilgin tevhide y&ouml;nelmiş ve teslis inancına karşı durmuştur. Hatta bazıları bu karşı durma neticesinde işkenceye tabii tutulmuş ve &ouml;ld&uuml;r&uuml;lm&uuml;şt&uuml;r.[7] Teslis ger&ccedil;ek tevhit ile &ccedil;elişir; fıtrat ve akli ilk apa&ccedil;ık doğrular ile tezat arz eder ve a&ccedil;ık bir şirk olan Tanrı&rsquo;nın birden &ccedil;ok olmasını gerekli kılar. Oysaki zatında k&acirc;mil anlamda m&uuml;stağni ve zorunlu varlık olan Tanrı her t&uuml;r eş, benzer ve ortağı reddeder. &Ouml;te taraftan şimdiye dek hi&ccedil;bir Hıristiyan &acirc;lim ve fırkasının teslis hakkında a&ccedil;ıklayıcı ve aydınlatıcı bir yorum getirmediğini ve bazı Yunan d&uuml;ş&uuml;ncelerinin ve ilahi olmayan dinlerin tesiri nedeniyle Hıristiyanlık dinini şirke bulaştırdıklarını hatırlatmalıyız. Hz. &Uuml;zeyr&rsquo;i Allah&rsquo;ın oğlu bilen Yahudiler de b&ouml;yledir; ancak belirtiliği gibi &ccedil;ağdaş Yahudiler b&ouml;yle bir inan&ccedil; taşımamakta ve m&uuml;şrik sayılmamaktadırlar.[8]</p>\r\n\r\n<p>\r\n	Amerika ve İngiltere halkı m&uuml;şrik midir?</p>\r\n\r\n<p>\r\n	Her &uuml;lkede değişik din ve inan&ccedil;lara mensup insanlar yaşar; Amerika ve İngiltere de değişik dinlere mensup bireyler yaşamaktadır. Bu &uuml;lkelerin bazı vatandaşları Hıristiyan ve Yahudilerden oluşur ve Hıristiyan ve Yahudiler ehlikitap sayılır; yani Hz. İsa (a.s)&nbsp; ve Hz. Musa (a.s) Allah tarafından kendilerine verilmiş semavi mukaddes kitaplara sahiptiler.[9] Elbette bu kitapların (İncil ve Tevrat) bir&ccedil;ok b&ouml;l&uuml;m&uuml; şu an tahrif edilmiş ve &ccedil;arpıtılmıştır. Genel olarak ş&ouml;yle s&ouml;ylemek gerekir: Bu &uuml;lkelerde yaşayan Hıristiyanlar eğer belirtilen manasıyla teslise inanıyorlarsa m&uuml;şriktirler. Ama buna inanmıyorlarsa, m&uuml;şrik değildirler. Eski inan&ccedil;ları paylaşan Yahudiler de m&uuml;şrik sayılır, aksi takdirde onlar da m&uuml;şrik değildir. O halde Yahudilik ve Hıristiyanlık gibi ehlikitabın geneli ilahi dinlerin bir par&ccedil;ası ve ger&ccedil;ekte tevhit esasına dayalı olmaları nedeniyle m&uuml;şrik sayılmazlar, elbette onların bir kısmı m&uuml;stesnadır.</p>\r\n\r\n<p>\r\n	M&uuml;şriklerden Uzak Olma:</p>\r\n\r\n<p>\r\n	M&uuml;şriklerden uzak ve beri olma hacda d&uuml;zenlenen merasimlerden biridir ve Kur&rsquo;an-ı Kerim&rsquo;de buna işaret edilmiştir: Hacc-ı Ekber g&uuml;n&uuml;nde , Allah ve Resul&uuml;nden b&uuml;t&uuml;n insanlara bir bildiridir: Allah ve Res&ucirc;l&uuml;, Allah&rsquo;a ortak koşanlardan uzaktır. Eğer t&ouml;vbe ederseniz, bu sizin i&ccedil;in hayırlıdır. Ama y&uuml;z &ccedil;evirirseniz, şunu iyi bilin ki, siz Allah&rsquo;ı aciz bırakabilecek değilsiniz. İnk&acirc;rcılara, elem dolu bir azabı m&uuml;jdele![10] Allah ve Peygamber (s.a.a) b&uuml;y&uuml;k hac g&uuml;n&uuml;nde insanlara her zaman i&ccedil;in m&uuml;şriklerden uzak olduklarını bildirmişlerdir. Allah Resul&uuml;n&uuml;n izinde olan inananlar da kuşkusuz her zaman m&uuml;şriklerden uzak olmalıdırlar. Beraat ve Allah Resul&uuml;n&uuml;n m&uuml;şriklerden uzak olduklarına dair ayetler ger&ccedil;ekte putperest olan ve anlaşmalarını bozan Kureyş m&uuml;şrikleri hakkında nazil olmuştur.[11] Bu ayeti şerife t&uuml;m d&uuml;nya insanlarına kıyamete dek genel bir kaide vermektedir; yani İslam d&uuml;nyası ve M&uuml;sl&uuml;manlara karşı d&uuml;şmanlık besleyen ve anlaşmalarını bozarak zul&uuml;m işleyen m&uuml;şriklerden (şirkin her derecesinde olursa olsunlar) uzak durulmalıdır.[12] Siyonist Yahudilerin Filistin&rsquo;in M&uuml;sl&uuml;man halkının başına getirdikleri veya L&uuml;bnan halkına karşı işledikleri zul&uuml;mler ve Hıristiyan İngiltere ve Amerika &uuml;lkelerinin y&ouml;neticilerinin onları savunması bu kabildendir.</p>\r\n\r\n<p>\r\n	Netice:</p>\r\n\r\n<p>\r\n	1. Yukarıdaki a&ccedil;ıklamalara binaen belirtilen inan&ccedil;lar ile Hıristiyanlık ve Yahudilik dinlerine mensup olan Amerika ve İngiltere&rsquo;nin bir kısım halkı, şirkin bir mertebesine sahip olduklarından m&uuml;şrik sayılırlar.</p>\r\n\r\n<p>\r\n	2. Bu &uuml;lkelerde bulunan, d&uuml;nya halklarına zulmeden ve b&uuml;y&uuml;klenenlerden sayılan kimselerden maksat, devlet yetkilileri ve takip&ccedil;ileridir.</p>\r\n\r\n<p>\r\n	3. M&uuml;sl&uuml;manlar ve İslam d&uuml;nyasına karşı d&uuml;şmanlık besleyen ve zulmedip ayrılık &ccedil;ıkaranlar m&uuml;şriklerden uzak olma merasiminin i&ccedil;ine girer. Bunlar ister bu &uuml;lkelerin halkı olsun ve ister onların devlet yetkilileri olsun fark etmez. Bu, defalarca y&uuml;ce rehber Ayetullah Uzma Hamaney&rsquo;in a&ccedil;ıklamalarında belirtilmiştir.&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] İbni Menzur, Muhammed bin Mukrim, Lisanu&rsquo;l Arap, c: 10, s: 449, Dar&rsquo;ı Sadır, Beyrut, &ccedil;apı sevvum, 1414 h.k; Ferahidi, Halil bin Ahmet, Kitabu&rsquo;l Ayn, c: 5, s: 293, İntişaratı hicret, Kum, &ccedil;apı dovvum, 1410 h.k; Gurşi, Seyyid Ali Ekber, Gamusu Kur&rsquo;an, c: 4, s: 20, Daru&rsquo; l Kutubu&rsquo;l İslamiye, Tahran, &ccedil;apı şeşum, 1371 h.ş; Mehyar, Rıza, Ferhengi Ebcediyi aravi &ndash; Farsi, s: 78.</p>\r\n\r\n<p>\r\n	[2] Tabatabai, Seyyid Muhammed H&uuml;seyin, El- Mizan, c: 2, s: 303, m&uuml;tercim: Musa Hamedani, Seyyid Muhammed Bakır, Defteri İntişaratı İslamiyi Camiayı M&uuml;derrisin Howzei İlmiyeyi Kum, &ccedil;apı pencum, 1374 h.ş; H&uuml;seyni Curcani, Seyyid Emir Ebu&rsquo;l Futuh, Ayatu&rsquo;l Ahkam, c: 1, s: 78, İntişarati Nuvid, Tahran, &ccedil;apı evvel, 1404 h.k; Gamusu Kur&rsquo;an, c: 4, s: 20; Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c: 10, s: 184, Beyrut, M&uuml;essesi El- Vefa. &nbsp;</p>\r\n\r\n<p>\r\n	[3] Tevbe Suresi, 30. ayet.</p>\r\n\r\n<p>\r\n	[4] Mecmeu&rsquo;l Beyan, c: 3, s: 23; İmam Humeyni, Et- Taharet, c: 3, s: 298.</p>\r\n\r\n<p>\r\n	[5] El- Mizan, c: 9, s: 244; Et- Tibyan, c: 5, s: 239.</p>\r\n\r\n<p>\r\n	[6] Tovfigi, H&uuml;seyin, Aşinayi ba Edyanı Bozork, s: 147 ila 149, Simet, Tahran, &ccedil;apı dovvum, 1381; Miler w.m, Tarihi Kilisayı Kadim der İmparatoriyi Rum ve İran, terc&uuml;me: Nıhostin, Ali, s: 244, Tahran, İntişaratı Hayatı Ebedi.</p>\r\n\r\n<p>\r\n	[7] Şakirin, Hamid Rıza, Edyan ve Mezahip (porseş ve pasuhhayi danişcuyi), s: 120, Defteri Neşri Mearif, &ccedil;apı dovvum, 1387 h.ş.</p>\r\n\r\n<p>\r\n	[8] Mecmeu&rsquo;l Beyan, c: 3, s: 23; İmam Humeyni, Et- Taharet, c: 3, s: 298.</p>\r\n\r\n<p>\r\n	[9] Biharu&rsquo;l Envar, c: 51, s: 27, hadis 27.</p>\r\n\r\n<p>\r\n	[10] Tevbe Suresi, 3. ayet.</p>\r\n\r\n<p>\r\n	[11] Mekarim Şirazi, Nasır, Tefsiri Numune, c: 7, s: 285 ila 287, Daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran, &ccedil;apı evvel, 1374 h.ş.</p>\r\n\r\n<p>\r\n	[12] Bu tabirleri y&uuml;ce rehberlik makamı defalarca Kurban bayramında Allah&rsquo;ın evini ziyaret eden hacılara hitap ederek m&uuml;şriklerden uzak olma bildirgesinde dile getirmiştir. (Sayt-ı makam-ı muazzam-ı rehberi, bahş-i haccı İbrahim, mesel &ldquo;hac, kanun-i tevhid).</p>\r\n','M&uuml;şrik, Allah-u Te&acirc;l&acirc; i&ccedil;in ortak ve eş g&ouml;zeten kimseye denir. Hıristiyanlar teslise (bağımsız olarak &uuml;&ccedil; şeye tapmak) inanır. &nbsp;Bazı Yahudiler de Uzeyr&rsquo;i Allah&rsquo;ın oğlu bilir. Bu her iki husus da ilahi zatta terkibe neden olur. H&acirc;lbuki Allah&rsquo;ta terkip bulunmaz ve o tam, k&acirc;mil ve yalın bir varlığa sahiptir. Bundan dolayı bir kısım Amerika ve İngiltere halkı belirtildiği manada Hıristiyan ve Yahudi olması nedeniyle m&uuml;şrik sayılır. Bu bireyler eğer İslam d&uuml;nyası ve M&uuml;sl&uuml;manlara karşı d&uuml;şmanlık sergiler ve onlara zul&uuml;m ederlerse (bu iki &uuml;lkenin devletleri gibi) hac merasimlerinden biri olan m&uuml;şriklerden uzak olmanın kapsamına girerler. Elbette Hz. Musa (a.s) ve Hz İsa (a.s) tarafından sunulmuş olan Yahudilik ve Hıristiyanlık batıl ve şirk eksenli inan&ccedil;lardan arıydı. Sonraları zamanın ge&ccedil;mesiyle onların Tevrat ve İncil kitapları tahrife maruz kalmış ve bu şirk eksenli d&uuml;ş&uuml;nceler bu kitaplara girmiştir.','&nbsp;Cevabın aydınlığa kavuşması i&ccedil;in aşağıdaki konuları bilmek zorunludur:\r\n\r\n\r\n	Şirk nedir ve m&uuml;şrik kimdir?\r\n\r\n\r\n	&ldquo;Şirk&rdquo;, s&ouml;zl&uuml;kte bir şeyin veya kimsenin bir işte bir ortağa ve yardıma sahip olmasıdır; yani bilinen meşhur anlamıyla ortak olmasıdır.[1] Dini k&uuml;lt&uuml;r ve ıstılahta ise bir başka varlığın evrenin yaratıcısının &ouml;zel makam ve &ouml;zelliklerinin birinde O&rsquo;na ortak kılınmasıdır. Bu, ister evreni yaratmada ortak sayılsın veya varlık d&uuml;zenini y&ouml;netme ve idare de veyahut insanın ihtiya&ccedil;larını gidermede veya buna benzeri şeylerde olsun fark etmez. O halde m&uuml;şrik Allah i&ccedil;in zatta veya sıfatlarda ortak g&ouml;zeten kimseye denir veya Allah dışında bir varlığı evrende bağımsız bilmeye denir. Bu ister bir kitaba inansın ve ister inanmasın fark etmez. A&ccedil;ıkta ve gizlilik a&ccedil;ısından şirk koşmanın değişik dereceleri olduğu bilinmektedir. Nitekim k&uuml;f&uuml;r ve iman da bu a&ccedil;ıdan değişik mertebelere sahiptir. &Ouml;rneğin Tanrı&rsquo;nın iki veya daha fazla olduğu ve putları Tanrı&rsquo;nın nezdinde şefaat&ccedil;i bilmek zahiri bir şirktir. Bu şirkten biraz daha gizli olan şey ehli kitabın şirkidir ve Tanrı&rsquo;nın evladına inanmalarıdır. &Ouml;zellikle onlar Hz. İsa&rsquo;nın (a.s)&nbsp; ve Hz. &Uuml;zeyir&rsquo;in (a.s) Allah&rsquo;ın oğulları olduğuna inanmaktadırlar.[2] Nitekim Kur&rsquo;an-ı Kerim ş&ouml;yle buyurmaktadır: Yahudiler, &ldquo;&Uuml;zeyr, Allah&rsquo;ın oğludur&rdquo; dediler. Hıristiyanlar ise, &ldquo;İsa Mesih, Allah&rsquo;ın oğludur&rdquo; dediler. Bu, onların ağızlarıyla s&ouml;yledikleri (ger&ccedil;eği yansıtmayan) s&ouml;zleridir. Onların bu s&ouml;zleri daha &ouml;nce ink&acirc;r etmiş kimselerin s&ouml;ylediklerine benziyor. Allah, onları kahretsin. Nasıl da haktan &ccedil;evriliyorlar![3] Elbette Yahudiliğin &Uuml;zeyr (a.s) hakkındaki inancı Allah Resul&uuml;n&uuml;n hayatı d&ouml;neminde yaşayan bazı Yahudi fırkalarına &ouml;zg&uuml;d&uuml;r. Onların zamanla nesilleri t&uuml;kenmiş ve bug&uuml;n Yahudilerin b&ouml;yle bir inan&ccedil;ları bulunmamaktadır ve onlar m&uuml;şrik sayılmamaktadır.[4] Bazı Medine Yahudileri bu inancı taşıdıklarından ve diğer Yahudiler de bu s&ouml;ze razı olduklarından ve Allah Resul&uuml;n&uuml;n cevabı ve bu ayetin inişi karşısında sustuklarından, bu inan&ccedil; onlara da isnat edilebilir. Nitekim y&uuml;ce Allah Kur&rsquo;an-ı Kerim&rsquo;de şirki b&uuml;t&uuml;n Yahudilere isnat etmiştir.[5] O halde her şahıs, grup ve &uuml;lke insanı b&ouml;yle bir inanca sahip olursa m&uuml;şrik sayılır. Bazı Hıristiyanlar bu kabildendir; zira s&uuml;rekli kilise tarafından Hıristiyan toplumları i&ccedil;in sunulan &ouml;ğretilerden biri teslise inanma meselesidir. Hıristiyanlığın anlayışına g&ouml;re, teslis&nbsp; &ldquo;baba&rdquo;, &ldquo;oğul&rdquo; ve &ldquo;kutsal ruh&rdquo; &uuml;&ccedil;l&uuml;s&uuml;nden ibarettir. Kutsal kitap edebiyatı esasınca babadan maksat Tanrı&rsquo;dır. Oğuldan maksat Hz. İsa&rsquo;dır. 325 yılındaki Niğde bildirgesi esasınca Hz İsa&rsquo;nın (a.s) mecazi olarak değil, ger&ccedil;ek anlamıyla Tanrı&rsquo;nın oğlu olduğu kabul edildi. Buna g&ouml;re Hıristiyanlığın resmi inancında Hz İsa (a.s) Tanrı&rsquo;nın ger&ccedil;ek oğlu olarak telakki edildi. Hıristiyanlığın kutsal ruhtan maksadı ise yery&uuml;z&uuml;nde Tanrının aktif ve g&uuml;&ccedil;l&uuml; varlığıdır ve onun vesilesi ile Hz. İsa (a.s) annesinin karnında yer edinmiştir. Kutsal ruh, Hıristiyan toplumunu eğitme g&ouml;revini taşır ve Yeni Ahit&rsquo;te kutsal ruhtan teselli verici, hikmet ve iman ruhu, cesaret sevgi ve sevin&ccedil; ruhu şeklinde s&ouml;z edilmiştir. Hıristiyanların bakışı esasınca baba, oğul ve kutsal ruh arasında c&uuml;zi ve k&uuml;lli olarak bir fark bulunmamaktadır. Onlar birbirinden farklı olmasına karşın birdirler; yani baba, oğul ve kutsal ruhun her biri tam ve k&acirc;mil bir Tanrı&rsquo;dır. Her biri k&acirc;mil bir tanrı olmasına karşın her &uuml;&ccedil;&uuml; de ger&ccedil;ek bir birlik oluşturur.[6] Elbette Hıristiyanlığın ilk devresinden g&uuml;n&uuml;m&uuml;ze dek Hıristiyanlar arasında bir&ccedil;ok &acirc;lim ve bilgin tevhide y&ouml;nelmiş ve teslis inancına karşı durmuştur. Hatta bazıları bu karşı durma neticesinde işkenceye tabii tutulmuş ve &ouml;ld&uuml;r&uuml;lm&uuml;şt&uuml;r.[7] Teslis ger&ccedil;ek tevhit ile &ccedil;elişir; fıtrat ve akli ilk apa&ccedil;ık doğrular ile tezat arz eder ve a&ccedil;ık bir şirk olan Tanrı&rsquo;nın birden &ccedil;ok olmasını gerekli kılar. Oysaki zatında k&acirc;mil anlamda m&uuml;stağni ve zorunlu varlık olan Tanrı her t&uuml;r eş, benzer ve ortağı reddeder. &Ouml;te taraftan şimdiye dek hi&ccedil;bir Hıristiyan &acirc;lim ve fırkasının teslis hakkında a&ccedil;ıklayıcı ve aydınlatıcı bir yorum getirmediğini ve bazı Yunan d&uuml;ş&uuml;ncelerinin ve ilahi olmayan dinlerin tesiri nedeniyle Hıristiyanlık dinini şirke bulaştırdıklarını hatırlatmalıyız. Hz. &Uuml;zeyr&rsquo;i Allah&rsquo;ın oğlu bilen Yahudiler de b&ouml;yledir; ancak belirtiliği gibi &ccedil;ağdaş Yahudiler b&ouml;yle bir inan&ccedil; taşımamakta ve m&uuml;şrik sayılmamaktadırlar.[8]\r\n\r\n\r\n	Amerika ve İngiltere halkı m&uuml;şrik midir?\r\n\r\n\r\n	Her &uuml;lkede değişik din ve inan&ccedil;lara mensup insanlar yaşar; Amerika ve İngiltere de değişik dinlere mensup bireyler yaşamaktadır. Bu &uuml;lkelerin bazı vatandaşları Hıristiyan ve Yahudilerden oluşur ve Hıristiyan ve Yahudiler ehlikitap sayılır; yani Hz. İsa (a.s)&nbsp; ve Hz. Musa (a.s) Allah tarafından kendilerine verilmiş semavi mukaddes kitaplara sahiptiler.[9] Elbette bu kitapların (İncil ve Tevrat) bir&ccedil;ok b&ouml;l&uuml;m&uuml; şu an tahrif edilmiş ve &ccedil;arpıtılmıştır. Genel olarak ş&ouml;yle s&ouml;ylemek gerekir: Bu &uuml;lkelerde yaşayan Hıristiyanlar eğer belirtilen manasıyla teslise inanıyorlarsa m&uuml;şriktirler. Ama buna inanmıyorlarsa, m&uuml;şrik değildirler. Eski inan&ccedil;ları paylaşan Yahudiler de m&uuml;şrik sayılır, aksi takdirde onlar da m&uuml;şrik değildir. O halde Yahudilik ve Hıristiyanlık gibi ehlikitabın geneli ilahi dinlerin bir par&ccedil;ası ve ger&ccedil;ekte tevhit esasına dayalı olmaları nedeniyle m&uuml;şrik sayılmazlar, elbette onların bir kısmı m&uuml;stesnadır.\r\n\r\n\r\n	M&uuml;şriklerden Uzak Olma:\r\n\r\n\r\n	M&uuml;şriklerden uzak ve beri olma hacda d&uuml;zenlenen merasimlerden biridir ve Kur&rsquo;an-ı Kerim&rsquo;de buna işaret edilmiştir: Hacc-ı Ekber g&uuml;n&uuml;nde , Allah ve Resul&uuml;nden b&uuml;t&uuml;n insanlara bir bildiridir: Allah ve Res&ucirc;l&uuml;, Allah&rsquo;a ortak koşanlardan uzaktır. Eğer t&ouml;vbe ederseniz, bu sizin i&ccedil;in hayırlıdır. Ama y&uuml;z &ccedil;evirirseniz, şunu iyi bilin ki, siz Allah&rsquo;ı aciz bırakabilecek değilsiniz. İnk&acirc;rcılara, elem dolu bir azabı m&uuml;jdele![10] Allah ve Peygamber (s.a.a) b&uuml;y&uuml;k hac g&uuml;n&uuml;nde insanlara her zaman i&ccedil;in m&uuml;şriklerden uzak olduklarını bildirmişlerdir. Allah Resul&uuml;n&uuml;n izinde olan inananlar da kuşkusuz her zaman m&uuml;şriklerden uzak olmalıdırlar. Beraat ve Allah Resul&uuml;n&uuml;n m&uuml;şriklerden uzak olduklarına dair ayetler ger&ccedil;ekte putperest olan ve anlaşmalarını bozan Kureyş m&uuml;şrikleri hakkında nazil olmuştur.[11] Bu ayeti şerife t&uuml;m d&uuml;nya insanlarına kıyamete dek genel bir kaide vermektedir; yani İslam d&uuml;nyası ve M&uuml;sl&uuml;manlara karşı d&uuml;şmanlık besleyen ve anlaşmalarını bozarak zul&uuml;m işleyen m&uuml;şriklerden (şirkin her derecesinde olursa olsunlar) uzak durulmalıdır.[12] Siyonist Yahudilerin Filistin&rsquo;in M&uuml;sl&uuml;man halkının başına getirdikleri veya L&uuml;bnan halkına karşı işledikleri zul&uuml;mler ve Hıristiyan İngiltere ve Amerika &uuml;lkelerinin y&ouml;neticilerinin onları savunması bu kabildendir.\r\n\r\n\r\n	Netice:\r\n\r\n\r\n	1. Yukarıdaki a&ccedil;ıklamalara binaen belirtilen inan&ccedil;lar ile Hıristiyanlık ve Yahudilik dinlerine mensup olan Amerika ve İngiltere&rsquo;nin bir kısım halkı, şirkin bir mertebesine sahip olduklarından m&uuml;şrik sayılırlar.\r\n\r\n\r\n	2. Bu &uuml;lkelerde bulunan, d&uuml;nya halklarına zulmeden ve b&uuml;y&uuml;klenenlerden sayılan kimselerden maksat, devlet yetkilileri ve takip&ccedil;ileridir.\r\n\r\n\r\n	3. M&uuml;sl&uuml;manlar ve İslam d&uuml;nyasına karşı d&uuml;şmanlık besleyen ve zulmedip ayrılık &ccedil;ıkaranlar m&uuml;şriklerden uzak olma merasiminin i&ccedil;ine girer. Bunlar ister bu &uuml;lkelerin halkı olsun ve ister onların devlet yetkilileri olsun fark etmez. Bu, defalarca y&uuml;ce rehber Ayetullah Uzma Hamaney&rsquo;in a&ccedil;ıklamalarında belirtilmiştir.&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] İbni Menzur, Muhammed bin Mukrim, Lisanu&rsquo;l Arap, c: 10, s: 449, Dar&rsquo;ı Sadır, Beyrut, &ccedil;apı sevvum, 1414 h.k; Ferahidi, Halil bin Ahmet, Kitabu&rsquo;l Ayn, c: 5, s: 293, İntişaratı hicret, Kum, &ccedil;apı dovvum, 1410 h.k; Gurşi, Seyyid Ali Ekber, Gamusu Kur&rsquo;an, c: 4, s: 20, Daru&rsquo; l Kutubu&rsquo;l İslamiye, Tahran, &ccedil;apı şeşum, 1371 h.ş; Mehyar, Rıza, Ferhengi Ebcediyi aravi &ndash; Farsi, s: 78.\r\n\r\n\r\n	[2] Tabatabai, Seyyid Muhammed H&uuml;seyin, El- Mizan, c: 2, s: 303, m&uuml;tercim: Musa Hamedani, Seyyid Muhammed Bakır, Defteri İntişaratı İslamiyi Camiayı M&uuml;derrisin Howzei İlmiyeyi Kum, &ccedil;apı pencum, 1374 h.ş; H&uuml;seyni Curcani, Seyyid Emir Ebu&rsquo;l Futuh, Ayatu&rsquo;l Ahkam, c: 1, s: 78, İntişarati Nuvid, Tahran, &ccedil;apı evvel, 1404 h.k; Gamusu Kur&rsquo;an, c: 4, s: 20; Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c: 10, s: 184, Beyrut, M&uuml;essesi El- Vefa. &nbsp;\r\n\r\n\r\n	[3] Tevbe Suresi, 30. ayet.\r\n\r\n\r\n	[4] Mecmeu&rsquo;l Beyan, c: 3, s: 23; İmam Humeyni, Et- Taharet, c: 3, s: 298.\r\n\r\n\r\n	[5] El- Mizan, c: 9, s: 244; Et- Tibyan, c: 5, s: 239.\r\n\r\n\r\n	[6] Tovfigi, H&uuml;seyin, Aşinayi ba Edyanı Bozork, s: 147 ila 149, Simet, Tahran, &ccedil;apı dovvum, 1381; Miler w.m, Tarihi Kilisayı Kadim der İmparatoriyi Rum ve İran, terc&uuml;me: Nıhostin, Ali, s: 244, Tahran, İntişaratı Hayatı Ebedi.\r\n\r\n\r\n	[7] Şakirin, Hamid Rıza, Edyan ve Mezahip (porseş ve pasuhhayi danişcuyi), s: 120, Defteri Neşri Mearif, &ccedil;apı dovvum, 1387 h.ş.\r\n\r\n\r\n	[8] Mecmeu&rsquo;l Beyan, c: 3, s: 23; İmam Humeyni, Et- Taharet, c: 3, s: 298.\r\n\r\n\r\n	[9] Biharu&rsquo;l Envar, c: 51, s: 27, hadis 27.\r\n\r\n\r\n	[10] Tevbe Suresi, 3. ayet.\r\n\r\n\r\n	[11] Mekarim Şirazi, Nasır, Tefsiri Numune, c: 7, s: 285 ila 287, Daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran, &ccedil;apı evvel, 1374 h.ş.\r\n\r\n\r\n	[12] Bu tabirleri y&uuml;ce rehberlik makamı defalarca Kurban bayramında Allah&rsquo;ın evini ziyaret eden hacılara hitap ederek m&uuml;şriklerden uzak olma bildirgesinde dile getirmiştir. (Sayt-ı makam-ı muazzam-ı rehberi, bahş-i haccı İbrahim, mesel &ldquo;hac, kanun-i tevhid).'),(186,'tr202','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Her ne kadar hadisin zahiri ve &ouml;zellikle t&uuml;m faydasız işler tabiri her t&uuml;rl&uuml; eğlencenin haram oluşuna delalet etse de Kur&rsquo;an ayetleri ve diğer rivayetleri incelemeyle İslam&rsquo;ın bakışında eğlenmek ve meşguliyetin farklı h&uuml;k&uuml;mlere sahip olduğunu kavrarız. Ayyaşlık ve &ouml;mr&uuml; tembellik i&ccedil;inde ge&ccedil;irme dışında bir hedefi olmayan meşguliyet t&uuml;rleri İslam tarafından onaylanmamıştır ve m&uuml;min bir şahsiyette b&ouml;yle bir şeyin bulunmaması gerekir. Yapıldıkları sırada Allah&rsquo;ın buyruklarının ayaklar altına alındığı eğlenceler hayırseverlik ve h&uuml;manist bir hedef ile yapılsa bile dinsel a&ccedil;ıdan yasaktır. Ama bu iki hususun dışında hayatta &ccedil;eşitlilik yaratmak hedefi ile sağlıklı eğlencelerin d&uuml;zenlenmesi bir sakınca taşımaz, artı dini &ouml;nderlerimizin buyruğuyla bu t&uuml;r eğlencelerden yararlanmaksızın insanın maddi ve manevi ilerlemesi sorun ve problemle karşılaşacaktır. Bu esas uyarınca Allah&rsquo;tan gafil olmamak, diğer insanlara saygı duymak ve &ccedil;evreyi korumak gibi bir takım şartlara riayet ederek yaşamda eğlenceden istifade edilebilir ve etmek gerekir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;İlk &ouml;nce soruda belirtilen rivayetin senetsel değeri incelenmeli ve ardından eğlence ve meşguliyet ile ilgili bir incelemede bulunmalıyız: Elimizde bulunan kaynaklar esasıca bu hadisi ilk defa nakleden kitap,&nbsp; Hicri d&ouml;rd&uuml;nc&uuml; y&uuml;zyılın Şii &acirc;limlerinden ve Şeyh Saduk&rsquo;un &ccedil;ağdaşlarından olan&ldquo;Hasan bin Ali bin Şube Harrani&rsquo;nin yazdığı Tuhafu&rsquo;l Ukul&rdquo; kitabıdır. Bu kitabın yazarı kendi tarafından toplanan rivayetlerin fıkhi bir y&ouml;n&uuml; bulunmadığını a&ccedil;ık&ccedil;a belirtmiş ve bu kitap ahlaki bir bakışla yazılmıştır.[1] Bu nedenden &ouml;t&uuml;r&uuml; kendisi rivayetlerin senetlerini silmiş ve salt rivayetlerin metnini beyan etmeyle yetinmiştir. Bu anlamıyla sorunuzdaki mevcut rivayet hadis ilmi a&ccedil;ısından m&uuml;rsel bir rivayet sayılır ve kitabın muteber sayılması kendi başına fıhki h&uuml;k&uuml;m i&ccedil;in bir senet sayılmaz. Bundan dolayı rivayeti Kur&rsquo;an-ı Kerim ayetleri ve diğer rivayetler ile karşılaştırıp incelemek gerekir. Şimdi neticeye ulaşıncaya dek İslami kaynaklarda inceleme yaparak sonucu bilgilerinize sunmamız i&ccedil;in bizi izleyin: &Ccedil;ok geniş bir bakış a&ccedil;ısıyla bakıldığında ahret nimetleri ve onların devamlılığını hatırladığımız takdirde haram ve helal d&uuml;nya hayatıyla ilgili t&uuml;m hususların birer oyuncak olacağı s&ouml;ylenebilir. Kur&rsquo;an&rsquo;daki bir&ccedil;ok ayet b&ouml;yle kapsamlı bir kavramı ileri s&uuml;rmekte ve d&uuml;nya ile i&ccedil;inde bulunan her şeyi faydasız iş ve oyun olarak nitelemektedir.[2] Bunun karşısında ve daha kısıtlı bir bakışta bazen faydasız iş sadece insanı Allah&rsquo;ı anmaktan alıkoyan normal meşguliyetlere denir.[3] Etimoloji uzmanları &ldquo;lahv&rdquo; (faydasız iş) hakkında kitaplarında bir&ccedil;ok mana zikretmişlerdir.[4] &Ouml;te taraftan bizim Fars&ccedil;a dilinde &ldquo;tefrih&rdquo; (eğlence) olarak adlandırdığımız şey her ne kadar Arap&ccedil;a &ldquo;ferah&rdquo; k&ouml;k&uuml;nden t&uuml;reyip sevinmek anlamına gelse de İslami metinlerde bu manayı yansıtmak i&ccedil;in genellikle &ldquo;tenezz&uuml;h&rdquo; (teferr&uuml;c) veya &ldquo;lahv&rdquo; gibi kelimelerden istifade edilmekte ve eğlenen şahıslardan &ldquo;ferahin&rdquo; diye s&ouml;z edilmektedir. Y&uuml;ce Allah Kur&rsquo;an&rsquo;ın bazı yerlerinde eğlenenleri sevmediğini[5] veya cehennemliklerin cezalandırılmasının nedenlerinden biri olarak onların d&uuml;nyada haksız yere eğlenmeleri olduğunu belirtmekle[6] birlikte, &ouml;te taraftan da &ldquo;ferah&rdquo; s&ouml;zc&uuml;ğ&uuml; k&ouml;keninden istifade ederek imanlı bireylere kendinin manevi yardımları nedeniyle sevinmelerini emretmekte[7] ve şehitleri nitelerken de onlar istifade ettikleri nimetlerle eğlenmekle meşguld&uuml;rler diye buyurmaktadır.[8]</p>\r\n\r\n<p>\r\n	Belirtilen hususlar ve bu kabilden benzeri meseleler &ldquo;lahv&rdquo;, &ldquo;La&rsquo;ab&rdquo;, &ldquo;lağv&rdquo;, &ldquo;tefrih&rdquo; ve &ldquo;meşguliyet&rdquo; gibi yaklaşık eşanlamlı kelimelerin değişik karşılıkları olduğunu g&ouml;stermektedir. Bir şahıs değişik g&uuml;d&uuml;lerle bunlara başvurabilir. Doğal olarak bu hususta genel bir cevap verilemez. Her durumun İslam a&ccedil;ısından kendine has &ouml;zel bir h&uuml;km&uuml; bulunur ve belirli bir d&uuml;zenle bunlara aşağıda değineceğiz:</p>\r\n\r\n<p>\r\n	1. Kutsal İslam dini tarafından meşguliyet ve eğlence bir takım hususlarla bağlantılı olarak yasaklanmıştır. Bu eğlenceler alkoll&uuml; i&ccedil;eceklerin i&ccedil;ilmesi veya uyuşturucu madde ve hapların kullanılması, kumar ve haram m&uuml;zik gibi eğlencelerdir. Bu t&uuml;r şeylerden hangi hedefle istifade edilirse edilsin caiz değildir ve bu hususlarda hi&ccedil;bir zaman hedef aracı meşru kılmaz. &Ouml;rneğin dinsel sınırlara riayet etmeksizin karma bir konser verip bunun hedefinin salt konser biletlerini satıp yoksul ve hapishanedeki şahıslara yardım etmek olduğu s&ouml;ylenemez. Bu gibi durumlarda hedefin kutsal olması haram uğraşlar i&ccedil;in bir meşruiyet olışturmaz. Kur&rsquo;an-ı Kerim&rsquo;de bu t&uuml;r hususlardan uzak durmak imanlı bireylerin &ouml;zelliklerinden sayılmıştır.[9]</p>\r\n\r\n<p>\r\n	2. İnsanlar hayatlarını s&uuml;rd&uuml;rmek ve g&uuml;&ccedil;l&uuml; bir ruh hali taşımak i&ccedil;in değişiklik ve eğlenceyi talep ederler. Hayatın monoton olması onların maddi normal aktivitelerini devam ettirme ve hatta manevi yaşantılarını s&uuml;rd&uuml;rme de olumsuzluklar ve hasarlar meydana getirecektir. Hal b&ouml;yleyken İslam her t&uuml;r eğlenceye muhalefet edip onunla m&uuml;cadele eder mi? İslami kaynaklarda yapılan araştırma bizi şu neticeye ulaştırır: Eğer eğlence ve meşguliyet insanın Allah&rsquo;tan gaflet etmesine ve hayatın asıl hedefinden uzaklaşmasına neden olmayacak bir d&uuml;zeyde olursa ve de bu eğlenceler esnasında haram davranışlar sergilenmezse, bunda herhangi bir sakınca bulunmaz. Hatta Kur&rsquo;an ve rivayetlerden anlaşıldığı kadarıyla b&ouml;yle eğlenceler tamamıyla teyit edilmiş ve onların sağlıklı bir yaşamın s&uuml;rd&uuml;r&uuml;lmesindeki rol&uuml; ink&acirc;r edilmemiştir.</p>\r\n\r\n<p>\r\n	Şimdi bu konu hakkındaki delilleri aktarıyoruz:</p>\r\n\r\n<p>\r\n	2-1. &ldquo;La&rsquo;ab&rdquo; kavramından bir&ccedil;ok yerde &ccedil;irkin bir şekilde s&ouml;z edilmiştir[10], lakin Yakup&rsquo;un (a.s) evlatları&nbsp; eğlenmek ve oynamak i&ccedil;in Yusuf&rsquo;u kendileriyle g&ouml;ndermesini ona s&ouml;ylediklerinde[11], eğlenmek m&uuml;min bireylere yakışmaz yanıtıyla karşılaşmadılar. Yakub sadece Yusuf&rsquo;a bir zarar gelme ihtimalini dile getirdi.[12] Hatta Yusuf&rsquo;un kardeşleri d&ouml;nd&uuml;klerinde ve biz yarışmaya gittik ve onu kendi eşyalarımızın yanında bıraktık[13] diye bahane getirdiklerinde Yakup onları neden yarışma yaptınız ve eğlenceyle meşgul oldunuz diye azarlamamıştır. Bu kıssanın b&uuml;t&uuml;n&uuml;nden eğlence ve yarışmanın esasen olarak &ccedil;irkin bir husus sayılmadığı neticesi elde edilebilir.</p>\r\n\r\n<p>\r\n	2-2. İmam Sadık (a.s) &ouml;nceki peygamberlerin kitabından bir nakilde bulunup ş&ouml;yle buyurmaktadır: Her bilgili M&uuml;sl&uuml;man kendi hayatını &uuml;&ccedil; kısma ayırmalıdır: Onun bir kısmını hayat geliri ve onu elde etmek, diğer bir kısmını ahret i&ccedil;in azık toplamaya ve hayatın &uuml;&ccedil;&uuml;nc&uuml; kısmını ise haram davranışın bulunmadığı sağlıklı eğlencelere ayırmak gerekir. Bu &uuml;&ccedil;&uuml;nc&uuml; (eğlenceler) kısım, ilk iki kısmı &uuml;st&uuml;n bir nitelik ile yapabilmesi i&ccedil;in m&uuml;min bireye yardım eder.[14] Bu hadis kendi başına sağlıklı eğlencelerin caiz ve hatta m&uuml;stehap olduğunu g&ouml;sterir.</p>\r\n\r\n<p>\r\n	2-3. Bazı rivayetlerde bundan daha ileriye gidilmiş ve eğlence t&uuml;rleri bireylerin &ouml;zellikleri temel alınarak belirlenmiştir. &Ouml;rneğin kumaş &ouml;rmenin hayırsever bir kadın i&ccedil;in iyi bir meşguliyet olduğu belirtilmiştir.[15]&nbsp; Bir başka hadiste de binilen atların korunup yetiştirilmesi ve de atıcılık yarışmaları uygun eğlenceler olarak dile getirilmiştir.[16] Bu grup rivayetlerden bizim elde ettiğimiz netice, eğlencelerde dahi meşguliyet dışında faydası olan hususlara değinmenin daha iyi olacağıdır. Bilim ve teknolojinin ilerlemiş olduğu ve dokumacılık ve otomobil fabrikalarının bulunduğu &ccedil;ağdaş d&uuml;nyada bile rivayetlerde işaret edilen hususlarla kendimizi sınırlamak gerektiği anlaşılmamalıdır.</p>\r\n\r\n<p>\r\n	3. Haram meşguliyet ve eğlencelerin mutlak anlamda yasak olduğu belirtildi. Caiz ve m&uuml;stehap olan gayeli eğlenceler dışında eğlenme ve meşguliyetteve bunun mubah t&uuml;r&uuml;nde bir sınırlılık var mıdır? Biz kendi &ccedil;evremizde hayatının t&uuml;m&uuml;n&uuml; veya &ccedil;oğunu beyhude ge&ccedil;iren insanları g&ouml;zlemlemekteyiz. &Ouml;mr&uuml; faydasız işler, eğlenmek ve ayyaşlıkla ge&ccedil;irmek bu kimseler i&ccedil;in ahlaki bir &ouml;zellik haline gelmiştir. Bu t&uuml;r bireyler i&ccedil;in eğlence, daha &uuml;st&uuml;n bir hedefe ulaşmak i&ccedil;in bir vesile değildir, bilakis eğlence nihai bir hedef sayılmaktadır. B&ouml;yle bireyler hayatın mefhumunu ayyaşlık ve eğlencede g&ouml;rmekte ve bunun &ouml;tesinde herhangi bir şeyi d&uuml;ş&uuml;nmemektedirler. Onlar din ve dindarlığı bile kendileri i&ccedil;in bir t&uuml;r meşguliyet yaratan bir oyun olarak algılamaktadırlar.[17] Bu ayyaş bireyler dengeli bir durum taşımaz ve her ne zaman isteklerine ulaşır ve Allah&rsquo;ın maddi nimetlerinden yararlanırsa ayyaşlık ve boş işlere başvurur, kendi hayatlarında bir sorunla karşılaştıklarında ise depresyona kapılıp &uuml;mitsiz olurlar.[18] Bir gayeyi hedef edinen ve insanın ger&ccedil;ek değerini manevi gelişimde g&ouml;ren İslam bu t&uuml;r davranışlarını onaylar mı?! İkinci kısımda belirtiliği gibi, sağlıklı eğlence yalnızca insanın hayatının bir b&ouml;l&uuml;m&uuml;n&uuml; oluşturduğu vakit ve insanın maddi ve manevi hedeflerine ulaşmada yardımcı olması durumunda uygundur. Ama bu meşguliyetler insan &ouml;mr&uuml;n&uuml;n t&uuml;m&uuml;n&uuml; kontrol&uuml; altına alacak d&uuml;zeyde genişlememelidir. İmam Ali (a.s) bu hususta ş&ouml;yle buyuruyor: T&uuml;m &ouml;mr&uuml; faydasız iş ve eğlenceyle ge&ccedil;irme; zira bunun neticesi ahret diyarı i&ccedil;in hi&ccedil;bir azık ve sermayeden yoksun olmandır.[19] Aynı şekilde ş&ouml;yle buyuruyor: &ldquo;Faydasız iş ve ayyaşlık insanı ciddi hususlardan alıkoyar.&rdquo;[20] Eğer dini b&uuml;y&uuml;klerimizin bazen insanları faydasız işlere bulaşmaktan alı koyduklarını g&ouml;zlemliyorsak ve &ouml;rnek sıfatıyla &ldquo;İslam&rsquo;da şakanın olmadığını, İslam&rsquo;ın her şeyi ciddidir, İslam&rsquo;da faydasız işler bulunmaz ve ondaki her şey ciddidir&rdquo;[21] diye buyurduklarını g&ouml;zlemliyorsak, bunun sebebi eğlencenin haram olması değildir. Bu y&uuml;ce şahsiyetlerin tavsiyesi eğlencelerin de gayeli bir şekilde tasarlanmasıdır. B&ouml;yle olduğu takdirde eğlence haram ve mekruh olmamakla kalmaz, insanın ciddi hayatındaki gerekli bir husus olarak addedilir. Belirtilen hususları g&ouml;z &ouml;n&uuml;nde bulundurduğumuz takdirde her eğlencenin haram olmadığını ve bir harama bulaşmadığımız takdirde hayatta değişiklik i&ccedil;in eğlenebileceğimiz neticesine ulaşırız. Lakin aşağıdaki hususlar unutulmamalıdır:</p>\r\n\r\n<p>\r\n	1. Helal eğlence ve meşguliyetler esnasında bile Allah&rsquo;ı hatırlamaktan gafil olmamak gerekir. Y&uuml;ce Allah imanlı bireylere mal ve evlatlarının bile kendilerini Allah&rsquo;tan gafil kılmamasını tavsiye etmektedir.[22] Bir başka yerde ger&ccedil;ek inananların alım, satış ve ticaret (mubah ve gerekli işler) kendilerini Allah&rsquo;ın zikrinden alıkoymadığı bireyler olduğunu buyurmaktadır.[23] M&uuml;minlerin &Ouml;nderinin deyişiyle insanı Allah&rsquo;ın zikrinden alıkoyan her şey kumar ile bir farklılık taşımaz.[24] Kur&rsquo;an&rsquo;da alışveriş ve eğlenceye davet eden sesleri duyduktan sonra Cuma namazını terk edip Hz. Peygamberi (s.a.a) tek başına bırakan imanı gevşek bireylerin hik&acirc;yesi beyan edilmiştir. Bu bireyler Allah tarafından kınanmıştır.[25] Bu doğrultuda insanların eğlenceye eğilimlerini kullanarak onları Allah&rsquo;ın doğru yolundan ayıran bireylerin tuzağına d&uuml;şmeme hususunda dikkatli olunmalıdır.[26]</p>\r\n\r\n<p>\r\n	2. Eğlencelerimiz t&uuml;m d&uuml;ş&uuml;ncelerimizi meşgul etmemelidir. Eğlenceler bittikten sonra ve zahirde ibadet ve namaz ile meşgul olduğumuz sırada bile d&uuml;ş&uuml;ncelerimiz hen&uuml;z eğlenceler d&uuml;nyasında gezmemelidir; &ccedil;&uuml;nk&uuml; y&uuml;ce Allah dağınık d&uuml;ş&uuml;nceler ile dua eden insanın isteklerine icabet etmez.[27] İmam Humeyni (r.a) bu bağlamda ve m&uuml;ziğe haddinden fazla ilgi g&ouml;stermeyi yerme konusunda ş&ouml;yle s&ouml;ylemektedir: &ldquo;T&uuml;m dikkatler, bu beynin t&uuml;m&uuml; m&uuml;zik beyni olmaktadır. Ciddi beynin yerine faydasız bir beyin ortaya &ccedil;ıkmaktadır. İnsan kendi akıbetini d&uuml;ş&uuml;necek bir birey olmalıdır, ama bu d&uuml;ş&uuml;nceyi ondan almışlardır.&rdquo;[28]</p>\r\n\r\n<p>\r\n	3. Eğlenceler gayeli olmalıdır; zira bir iş değişik birka&ccedil; niyet ile &ccedil;eşitli h&uuml;k&uuml;mler taşıyabilir. Şiilerden biri bir t&uuml;r eğlence sayılan avcılık hakkında İmam Sadık&rsquo;ın (a.s) g&ouml;r&uuml;ş&uuml;n&uuml; sordu. İmam cevapta avcıları &uuml;&ccedil; kısma ayırdı: Bir grup avcı ailelerinin azığını temin etmek i&ccedil;in bu işe teşebb&uuml;s eder. İkinci grubun işi avlamaktır ve bu yoldan gelir elde ederler. &Uuml;&ccedil;&uuml;nc&uuml; grup ise sadece eğlenmek i&ccedil;in bu işi yapar. Birinci ve ikinci grup bir sorun taşımaz, lakin imanlı bir birey kendine hi&ccedil;bir faydası olmayan bir av işinde (g&uuml;nler ve haftalarca) vakit ge&ccedil;irme fırsatı bulamaz (başka bir ifadeyle m&uuml;min insan &uuml;&ccedil;&uuml;nc&uuml; grupta yer almaz).[29]&nbsp; Bu esas uyarınca &ccedil;evreyi yok etmekten başka bir faydası olmayan bir avcılık sağlıklı bir eğlence sayılmaz. Lakin farklı bir hedefle, hem eğlence ve hem gelir yolu sayılabilir. Bu şekilde eğlenerek yapılan bir spor da eğer beden sağlığının korunması ve sevin&ccedil;li olunması hedefiyle yapılırsa, &ccedil;ok &ouml;v&uuml;len bir davranış sayılır. Lakin imanlı bir bireyin salt vakit ge&ccedil;irme hedefiyle spor yapması kendisine yakışmaz! Diğer eğlencelerde de İslam a&ccedil;ısından insanın yaptığı eğlenceli işin teyit edilip edilmediğinin kıstası bireylerin niyetidir.</p>\r\n\r\n<p>\r\n	4. Her birey kendi i&ccedil;ini diğer insanlardan daha iyi bildiğinden[30] eğlencesinin hedefini teşhis etmede en ger&ccedil;ek&ccedil;i &ouml;l&ccedil;&uuml; kendisi sayılır. Niyet, hayatta değişiklik ve ciddi faaliyetler yapmak i&ccedil;in hazırlanmak mıdır yoksa &ouml;mr&uuml; boş işlerle ge&ccedil;irmek midir?</p>\r\n\r\n<p>\r\n	5. Başkalarıyla birlikte eğlenirken kendi heyecanımızı kontrol etmede ve karşı tarafa saygı duymada dikkatli olmalıyız; &ccedil;&uuml;nk&uuml; bazen eğlence oyun ve şaka ile başlar ve sonu ise kavga ve &ccedil;ekişmeyle biter.[31]&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Şimdi Tuhafu&rsquo;l Ukul&rsquo;daki rivayetin de bu manada olduğu ve her eğlenceyi haram bilmediği s&ouml;ylenebilir; zira bu rivayette bizim tespitlerimizi onaylayan hususlar bulunmaktadır. Rivayet &ldquo;ما یکون منه و فیه الفساد محضاً&rdquo; diye buyurmaktadır ve biz olumlu hedefler barındıran sağlıklı bir eğlencenin bozgunculuk i&ccedil;ermediğini bilmekteyiz.</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Harrani,Hasan bin Şube, Tuhefu&rsquo;l Ukul, s. 2-3, İntişaratı camiayı m&uuml;derrisin, Kum, 1404 h.k.</p>\r\n\r\n<p>\r\n	[2] En&rsquo;am suresi, 32. ayet: &quot;وَ مَا الْحَیاةُ الدُّنْیا إِلاَّ لَعِبٌ وَ لَهْوٌ وَ لَلدَّارُ الْآخِرَةُ خَیْرٌ لِلَّذینَ یَتَّقُون&rlm;&quot;; Ankebut suresi, 64. ayet; Muhammed suresi, 36. ayet; Hadid suresi, 20. ayet.</p>\r\n\r\n<p>\r\n	[3] Lokman suresi, 6. ayet: &quot;وَ مِنَ النَّاسِ مَنْ یَشْتَری لَهْوَ الْحَدیثِ لِیُضِلَّ عَنْ سَبیلِ اللَّهِ بِغَیْرِ عِلْم&rlm;&quot;; Cuma suresi, 11. ayet.</p>\r\n\r\n<p>\r\n	[4] İbni Menzur, Lisanu&rsquo;l Arap, c. 15, s. 259, Daru Sadr,Beyrut, 1414 h.k.</p>\r\n\r\n<p>\r\n	[5] Kasas suresi, 76. ayet: &quot;إِنَّ اللَّهَ لا یُحِبُّ الْفَرِحین&rlm;&quot;.</p>\r\n\r\n<p>\r\n	[6] Gafir suresi, 75. ayet: &quot;ذلِکُمْ بِما کُنْتُمْ تَفْرَحُونَ فِی الْأَرْضِ بِغَیْرِ الْحَقِّ وَ بِما کُنْتُمْ تَمْرَحُون&rlm;&quot;.</p>\r\n\r\n<p>\r\n	[7] Yunus suresi, 58. ayet: &quot;قُلْ بِفَضْلِ اللَّهِ وَ بِرَحْمَتِهِ فَبِذلِکَ فَلْیَفْرَحُوا هُوَ خَیْرٌ مِمَّا یَجْمَعُونَ&quot;.</p>\r\n\r\n<p>\r\n	[8] A&rsquo;li İmran suresi, 170. ayet: &quot;فَرِحینَ بِما آتاهُمُ اللَّهُ مِنْ فَضْلِه&rlm;&quot;.</p>\r\n\r\n<p>\r\n	[9] Mu&rsquo;minun suresi, 3. ayet: &quot;وَ الَّذینَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ&quot;.</p>\r\n\r\n<p>\r\n	[10] Enbiya suresi, 2. ayet: ; Zuhruf suresi, 83. ayet; Tur suresi, 12. ayet ve &hellip;</p>\r\n\r\n<p>\r\n	[11] Yusuf suresi, 12. ayet: &quot;أَرْسِلْهُ مَعَنا غَداً یَرْتَعْ وَ یَلْعَب&rlm;&quot;.</p>\r\n\r\n<p>\r\n	[12] Yusuf suresi, 13. ayet: &quot;قالَ إِنِّی لَیَحْزُنُنی&rlm; أَنْ تَذْهَبُوا بِهِ وَ أَخافُ أَنْ یَأْکُلَهُ الذِّئْبُ وَ أَنْتُمْ عَنْهُ غافِلُون&rlm;&quot;.</p>\r\n\r\n<p>\r\n	[13] Yusuf suresi, 17. ayet: &quot;قالُوا یا أَبانا إِنَّا ذَهَبْنا نَسْتَبِقُ وَ تَرَکْنا یُوسُفَ عِنْدَ مَتاعِنا...&quot;.</p>\r\n\r\n<p>\r\n	[14] Kuleyni, Muhammed bin Yakup, Kafi, c. 5, s. 87, h. 1, Daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran, 1365 h.ş.</p>\r\n\r\n<p>\r\n	[15] Şeyh Saduk, İlelu&rsquo;ş Şerayi, c. 2, s. 583, h. 23, İntişaratı Mektebetu&rsquo;t Daveri, Kum, bita.</p>\r\n\r\n<p>\r\n	[16] Kuleyni, Muhammed bin Yakup, K&acirc;fi, c. 5, s. 50, h. 13.</p>\r\n\r\n<p>\r\n	[17] En&rsquo;am suresi, 70. ayet: &quot;وَ ذَرِ الَّذینَ اتَّخَذُوا دینَهُمْ لَعِباً وَ لَهْواً وَ غَرَّتْهُمُ الْحَیاةُ الدُّنْیا&quot;; A&rsquo;raf suresi, 51. ayet.</p>\r\n\r\n<p>\r\n	[18] Rum suresi, 36. ayet: &quot;وَ إِذا أَذَقْنَا النَّاسَ رَحْمَةً فَرِحُوا بِها وَ إِنْ تُصِبْهُمْ سَیِّئَةٌ بِما قَدَّمَتْ أَیْدیهِمْ إِذا هُمْ یَقْنَطُون&rlm;&quot;.</p>\r\n\r\n<p>\r\n	[19] Amedi, Abdu&rsquo;l Vahit bin Muhammed, Gureru&rsquo;l Hikem, s. 461, h. 10562, İntişaratı defteri tebliğatı İslami, Kum, 1366 h.ş.</p>\r\n\r\n<p>\r\n	[20] a.g.e, h. 1550.</p>\r\n\r\n<p>\r\n	[21] Sahife-i Nur, c. 9, s. 454.</p>\r\n\r\n<p>\r\n	[22] Munefikun suresi, 9. ayet: &quot;یا أَیُّهَا الَّذینَ آمَنُوا لا تُلْهِکُمْ أَمْوالُکُمْ وَ لا أَوْلادُکُمْ عَنْ ذِکْرِ اللَّه&rlm;&quot;.</p>\r\n\r\n<p>\r\n	[23] Nur suresi, 37. ayet: &quot;رِجالٌ لا تُلْهیهِمْ تِجارَةٌ وَ لا بَیْعٌ عَنْ ذِکْرِ اللَّه&rlm;&quot;.</p>\r\n\r\n<p>\r\n	[24] Şeyh Tusi, El- Amali, s. 336, h. 681, İntişaratı Daru&rsquo;s Sakafe, Kum, 1414 h.k.</p>\r\n\r\n<p>\r\n	[25] Cuma suresi, 11. ayet: &quot;وَ إِذا رَأَوْا تِجارَةً أَوْ لَهْواً انْفَضُّوا إِلَیْها وَ تَرَکُوکَ قائِماً قُلْ ما عِنْدَ اللَّهِ خَیْرٌ مِنَ اللَّهْوِ وَ مِنَ التِّجارَةِ وَ اللَّهُ خَیْرُ الرَّازِقین&rlm;&quot;.</p>\r\n\r\n<p>\r\n	[26] Lokman suresi, 6. ayet: &quot;وَ مِنَ النَّاسِ مَنْ یَشْتَری لَهْوَ الْحَدیثِ لِیُضِلَّ عَنْ سَبیلِ اللَّه&rlm;&quot;.</p>\r\n\r\n<p>\r\n	[27] Kuleyni, Muhammed bin Yakup, K&acirc;fi, c. 2, s. 473, h. 2.</p>\r\n\r\n<p>\r\n	[28] Sahife-i Nur, c. 9, s. 464.</p>\r\n\r\n<p>\r\n	[29] Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c. 73, s. 356, h. 22, M&uuml;esseset&uuml; El- Vefa, Beyrut, 1404 h.k.</p>\r\n\r\n<p>\r\n	[30] Kıyamet suresi, 6. ayet: &quot;بَلِ الْإِنْسانُ عَلى&rlm; نَفْسِهِ بَصیرَة&quot;.</p>\r\n\r\n<p>\r\n	[31] Gureru&rsquo;l Hikem, s. 461, h. 10554.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Her ne kadar hadisin zahiri ve &ouml;zellikle t&uuml;m faydasız işler tabiri her t&uuml;rl&uuml; eğlencenin haram oluşuna delalet etse de Kur&rsquo;an ayetleri ve diğer rivayetleri incelemeyle İslam&rsquo;ın bakışında eğlenmek ve meşguliyetin farklı h&uuml;k&uuml;mlere sahip olduğunu kavrarız. Ayyaşlık ve &ouml;mr&uuml; tembellik i&ccedil;inde ge&ccedil;irme dışında bir hedefi olmayan meşguliyet t&uuml;rleri İslam tarafından onaylanmamıştır ve m&uuml;min bir şahsiyette b&ouml;yle bir şeyin bulunmaması gerekir. Yapıldıkları sırada Allah&rsquo;ın buyruklarının ayaklar altına alındığı eğlenceler hayırseverlik ve h&uuml;manist bir hedef ile yapılsa bile dinsel a&ccedil;ıdan yasaktır. Ama bu iki hususun dışında hayatta &ccedil;eşitlilik yaratmak hedefi ile sağlıklı eğlencelerin d&uuml;zenlenmesi bir sakınca taşımaz, artı dini &ouml;nderlerimizin buyruğuyla bu t&uuml;r eğlencelerden yararlanmaksızın insanın maddi ve manevi ilerlemesi sorun ve problemle karşılaşacaktır. Bu esas uyarınca Allah&rsquo;tan gafil olmamak, diğer insanlara saygı duymak ve &ccedil;evreyi korumak gibi bir takım şartlara riayet ederek yaşamda eğlenceden istifade edilebilir ve etmek gerekir.','&nbsp;İlk &ouml;nce soruda belirtilen rivayetin senetsel değeri incelenmeli ve ardından eğlence ve meşguliyet ile ilgili bir incelemede bulunmalıyız: Elimizde bulunan kaynaklar esasıca bu hadisi ilk defa nakleden kitap,&nbsp; Hicri d&ouml;rd&uuml;nc&uuml; y&uuml;zyılın Şii &acirc;limlerinden ve Şeyh Saduk&rsquo;un &ccedil;ağdaşlarından olan&ldquo;Hasan bin Ali bin Şube Harrani&rsquo;nin yazdığı Tuhafu&rsquo;l Ukul&rdquo; kitabıdır. Bu kitabın yazarı kendi tarafından toplanan rivayetlerin fıkhi bir y&ouml;n&uuml; bulunmadığını a&ccedil;ık&ccedil;a belirtmiş ve bu kitap ahlaki bir bakışla yazılmıştır.[1] Bu nedenden &ouml;t&uuml;r&uuml; kendisi rivayetlerin senetlerini silmiş ve salt rivayetlerin metnini beyan etmeyle yetinmiştir. Bu anlamıyla sorunuzdaki mevcut rivayet hadis ilmi a&ccedil;ısından m&uuml;rsel bir rivayet sayılır ve kitabın muteber sayılması kendi başına fıhki h&uuml;k&uuml;m i&ccedil;in bir senet sayılmaz. Bundan dolayı rivayeti Kur&rsquo;an-ı Kerim ayetleri ve diğer rivayetler ile karşılaştırıp incelemek gerekir. Şimdi neticeye ulaşıncaya dek İslami kaynaklarda inceleme yaparak sonucu bilgilerinize sunmamız i&ccedil;in bizi izleyin: &Ccedil;ok geniş bir bakış a&ccedil;ısıyla bakıldığında ahret nimetleri ve onların devamlılığını hatırladığımız takdirde haram ve helal d&uuml;nya hayatıyla ilgili t&uuml;m hususların birer oyuncak olacağı s&ouml;ylenebilir. Kur&rsquo;an&rsquo;daki bir&ccedil;ok ayet b&ouml;yle kapsamlı bir kavramı ileri s&uuml;rmekte ve d&uuml;nya ile i&ccedil;inde bulunan her şeyi faydasız iş ve oyun olarak nitelemektedir.[2] Bunun karşısında ve daha kısıtlı bir bakışta bazen faydasız iş sadece insanı Allah&rsquo;ı anmaktan alıkoyan normal meşguliyetlere denir.[3] Etimoloji uzmanları &ldquo;lahv&rdquo; (faydasız iş) hakkında kitaplarında bir&ccedil;ok mana zikretmişlerdir.[4] &Ouml;te taraftan bizim Fars&ccedil;a dilinde &ldquo;tefrih&rdquo; (eğlence) olarak adlandırdığımız şey her ne kadar Arap&ccedil;a &ldquo;ferah&rdquo; k&ouml;k&uuml;nden t&uuml;reyip sevinmek anlamına gelse de İslami metinlerde bu manayı yansıtmak i&ccedil;in genellikle &ldquo;tenezz&uuml;h&rdquo; (teferr&uuml;c) veya &ldquo;lahv&rdquo; gibi kelimelerden istifade edilmekte ve eğlenen şahıslardan &ldquo;ferahin&rdquo; diye s&ouml;z edilmektedir. Y&uuml;ce Allah Kur&rsquo;an&rsquo;ın bazı yerlerinde eğlenenleri sevmediğini[5] veya cehennemliklerin cezalandırılmasının nedenlerinden biri olarak onların d&uuml;nyada haksız yere eğlenmeleri olduğunu belirtmekle[6] birlikte, &ouml;te taraftan da &ldquo;ferah&rdquo; s&ouml;zc&uuml;ğ&uuml; k&ouml;keninden istifade ederek imanlı bireylere kendinin manevi yardımları nedeniyle sevinmelerini emretmekte[7] ve şehitleri nitelerken de onlar istifade ettikleri nimetlerle eğlenmekle meşguld&uuml;rler diye buyurmaktadır.[8]\r\n\r\n\r\n	Belirtilen hususlar ve bu kabilden benzeri meseleler &ldquo;lahv&rdquo;, &ldquo;La&rsquo;ab&rdquo;, &ldquo;lağv&rdquo;, &ldquo;tefrih&rdquo; ve &ldquo;meşguliyet&rdquo; gibi yaklaşık eşanlamlı kelimelerin değişik karşılıkları olduğunu g&ouml;stermektedir. Bir şahıs değişik g&uuml;d&uuml;lerle bunlara başvurabilir. Doğal olarak bu hususta genel bir cevap verilemez. Her durumun İslam a&ccedil;ısından kendine has &ouml;zel bir h&uuml;km&uuml; bulunur ve belirli bir d&uuml;zenle bunlara aşağıda değineceğiz:\r\n\r\n\r\n	1. Kutsal İslam dini tarafından meşguliyet ve eğlence bir takım hususlarla bağlantılı olarak yasaklanmıştır. Bu eğlenceler alkoll&uuml; i&ccedil;eceklerin i&ccedil;ilmesi veya uyuşturucu madde ve hapların kullanılması, kumar ve haram m&uuml;zik gibi eğlencelerdir. Bu t&uuml;r şeylerden hangi hedefle istifade edilirse edilsin caiz değildir ve bu hususlarda hi&ccedil;bir zaman hedef aracı meşru kılmaz. &Ouml;rneğin dinsel sınırlara riayet etmeksizin karma bir konser verip bunun hedefinin salt konser biletlerini satıp yoksul ve hapishanedeki şahıslara yardım etmek olduğu s&ouml;ylenemez. Bu gibi durumlarda hedefin kutsal olması haram uğraşlar i&ccedil;in bir meşruiyet olışturmaz. Kur&rsquo;an-ı Kerim&rsquo;de bu t&uuml;r hususlardan uzak durmak imanlı bireylerin &ouml;zelliklerinden sayılmıştır.[9]\r\n\r\n\r\n	2. İnsanlar hayatlarını s&uuml;rd&uuml;rmek ve g&uuml;&ccedil;l&uuml; bir ruh hali taşımak i&ccedil;in değişiklik ve eğlenceyi talep ederler. Hayatın monoton olması onların maddi normal aktivitelerini devam ettirme ve hatta manevi yaşantılarını s&uuml;rd&uuml;rme de olumsuzluklar ve hasarlar meydana getirecektir. Hal b&ouml;yleyken İslam her t&uuml;r eğlenceye muhalefet edip onunla m&uuml;cadele eder mi? İslami kaynaklarda yapılan araştırma bizi şu neticeye ulaştırır: Eğer eğlence ve meşguliyet insanın Allah&rsquo;tan gaflet etmesine ve hayatın asıl hedefinden uzaklaşmasına neden olmayacak bir d&uuml;zeyde olursa ve de bu eğlenceler esnasında haram davranışlar sergilenmezse, bunda herhangi bir sakınca bulunmaz. Hatta Kur&rsquo;an ve rivayetlerden anlaşıldığı kadarıyla b&ouml;yle eğlenceler tamamıyla teyit edilmiş ve onların sağlıklı bir yaşamın s&uuml;rd&uuml;r&uuml;lmesindeki rol&uuml; ink&acirc;r edilmemiştir.\r\n\r\n\r\n	Şimdi bu konu hakkındaki delilleri aktarıyoruz:\r\n\r\n\r\n	2-1. &ldquo;La&rsquo;ab&rdquo; kavramından bir&ccedil;ok yerde &ccedil;irkin bir şekilde s&ouml;z edilmiştir[10], lakin Yakup&rsquo;un (a.s) evlatları&nbsp; eğlenmek ve oynamak i&ccedil;in Yusuf&rsquo;u kendileriyle g&ouml;ndermesini ona s&ouml;ylediklerinde[11], eğlenmek m&uuml;min bireylere yakışmaz yanıtıyla karşılaşmadılar. Yakub sadece Yusuf&rsquo;a bir zarar gelme ihtimalini dile getirdi.[12] Hatta Yusuf&rsquo;un kardeşleri d&ouml;nd&uuml;klerinde ve biz yarışmaya gittik ve onu kendi eşyalarımızın yanında bıraktık[13] diye bahane getirdiklerinde Yakup onları neden yarışma yaptınız ve eğlenceyle meşgul oldunuz diye azarlamamıştır. Bu kıssanın b&uuml;t&uuml;n&uuml;nden eğlence ve yarışmanın esasen olarak &ccedil;irkin bir husus sayılmadığı neticesi elde edilebilir.\r\n\r\n\r\n	2-2. İmam Sadık (a.s) &ouml;nceki peygamberlerin kitabından bir nakilde bulunup ş&ouml;yle buyurmaktadır: Her bilgili M&uuml;sl&uuml;man kendi hayatını &uuml;&ccedil; kısma ayırmalıdır: Onun bir kısmını hayat geliri ve onu elde etmek, diğer bir kısmını ahret i&ccedil;in azık toplamaya ve hayatın &uuml;&ccedil;&uuml;nc&uuml; kısmını ise haram davranışın bulunmadığı sağlıklı eğlencelere ayırmak gerekir. Bu &uuml;&ccedil;&uuml;nc&uuml; (eğlenceler) kısım, ilk iki kısmı &uuml;st&uuml;n bir nitelik ile yapabilmesi i&ccedil;in m&uuml;min bireye yardım eder.[14] Bu hadis kendi başına sağlıklı eğlencelerin caiz ve hatta m&uuml;stehap olduğunu g&ouml;sterir.\r\n\r\n\r\n	2-3. Bazı rivayetlerde bundan daha ileriye gidilmiş ve eğlence t&uuml;rleri bireylerin &ouml;zellikleri temel alınarak belirlenmiştir. &Ouml;rneğin kumaş &ouml;rmenin hayırsever bir kadın i&ccedil;in iyi bir meşguliyet olduğu belirtilmiştir.[15]&nbsp; Bir başka hadiste de binilen atların korunup yetiştirilmesi ve de atıcılık yarışmaları uygun eğlenceler olarak dile getirilmiştir.[16] Bu grup rivayetlerden bizim elde ettiğimiz netice, eğlencelerde dahi meşguliyet dışında faydası olan hususlara değinmenin daha iyi olacağıdır. Bilim ve teknolojinin ilerlemiş olduğu ve dokumacılık ve otomobil fabrikalarının bulunduğu &ccedil;ağdaş d&uuml;nyada bile rivayetlerde işaret edilen hususlarla kendimizi sınırlamak gerektiği anlaşılmamalıdır.\r\n\r\n\r\n	3. Haram meşguliyet ve eğlencelerin mutlak anlamda yasak olduğu belirtildi. Caiz ve m&uuml;stehap olan gayeli eğlenceler dışında eğlenme ve meşguliyetteve bunun mubah t&uuml;r&uuml;nde bir sınırlılık var mıdır? Biz kendi &ccedil;evremizde hayatının t&uuml;m&uuml;n&uuml; veya &ccedil;oğunu beyhude ge&ccedil;iren insanları g&ouml;zlemlemekteyiz. &Ouml;mr&uuml; faydasız işler, eğlenmek ve ayyaşlıkla ge&ccedil;irmek bu kimseler i&ccedil;in ahlaki bir &ouml;zellik haline gelmiştir. Bu t&uuml;r bireyler i&ccedil;in eğlence, daha &uuml;st&uuml;n bir hedefe ulaşmak i&ccedil;in bir vesile değildir, bilakis eğlence nihai bir hedef sayılmaktadır. B&ouml;yle bireyler hayatın mefhumunu ayyaşlık ve eğlencede g&ouml;rmekte ve bunun &ouml;tesinde herhangi bir şeyi d&uuml;ş&uuml;nmemektedirler. Onlar din ve dindarlığı bile kendileri i&ccedil;in bir t&uuml;r meşguliyet yaratan bir oyun olarak algılamaktadırlar.[17] Bu ayyaş bireyler dengeli bir durum taşımaz ve her ne zaman isteklerine ulaşır ve Allah&rsquo;ın maddi nimetlerinden yararlanırsa ayyaşlık ve boş işlere başvurur, kendi hayatlarında bir sorunla karşılaştıklarında ise depresyona kapılıp &uuml;mitsiz olurlar.[18] Bir gayeyi hedef edinen ve insanın ger&ccedil;ek değerini manevi gelişimde g&ouml;ren İslam bu t&uuml;r davranışlarını onaylar mı?! İkinci kısımda belirtiliği gibi, sağlıklı eğlence yalnızca insanın hayatının bir b&ouml;l&uuml;m&uuml;n&uuml; oluşturduğu vakit ve insanın maddi ve manevi hedeflerine ulaşmada yardımcı olması durumunda uygundur. Ama bu meşguliyetler insan &ouml;mr&uuml;n&uuml;n t&uuml;m&uuml;n&uuml; kontrol&uuml; altına alacak d&uuml;zeyde genişlememelidir. İmam Ali (a.s) bu hususta ş&ouml;yle buyuruyor: T&uuml;m &ouml;mr&uuml; faydasız iş ve eğlenceyle ge&ccedil;irme; zira bunun neticesi ahret diyarı i&ccedil;in hi&ccedil;bir azık ve sermayeden yoksun olmandır.[19] Aynı şekilde ş&ouml;yle buyuruyor: &ldquo;Faydasız iş ve ayyaşlık insanı ciddi hususlardan alıkoyar.&rdquo;[20] Eğer dini b&uuml;y&uuml;klerimizin bazen insanları faydasız işlere bulaşmaktan alı koyduklarını g&ouml;zlemliyorsak ve &ouml;rnek sıfatıyla &ldquo;İslam&rsquo;da şakanın olmadığını, İslam&rsquo;ın her şeyi ciddidir, İslam&rsquo;da faydasız işler bulunmaz ve ondaki her şey ciddidir&rdquo;[21] diye buyurduklarını g&ouml;zlemliyorsak, bunun sebebi eğlencenin haram olması değildir. Bu y&uuml;ce şahsiyetlerin tavsiyesi eğlencelerin de gayeli bir şekilde tasarlanmasıdır. B&ouml;yle olduğu takdirde eğlence haram ve mekruh olmamakla kalmaz, insanın ciddi hayatındaki gerekli bir husus olarak addedilir. Belirtilen hususları g&ouml;z &ouml;n&uuml;nde bulundurduğumuz takdirde her eğlencenin haram olmadığını ve bir harama bulaşmadığımız takdirde hayatta değişiklik i&ccedil;in eğlenebileceğimiz neticesine ulaşırız. Lakin aşağıdaki hususlar unutulmamalıdır:\r\n\r\n\r\n	1. Helal eğlence ve meşguliyetler esnasında bile Allah&rsquo;ı hatırlamaktan gafil olmamak gerekir. Y&uuml;ce Allah imanlı bireylere mal ve evlatlarının bile kendilerini Allah&rsquo;tan gafil kılmamasını tavsiye etmektedir.[22] Bir başka yerde ger&ccedil;ek inananların alım, satış ve ticaret (mubah ve gerekli işler) kendilerini Allah&rsquo;ın zikrinden alıkoymadığı bireyler olduğunu buyurmaktadır.[23] M&uuml;minlerin &Ouml;nderinin deyişiyle insanı Allah&rsquo;ın zikrinden alıkoyan her şey kumar ile bir farklılık taşımaz.[24] Kur&rsquo;an&rsquo;da alışveriş ve eğlenceye davet eden sesleri duyduktan sonra Cuma namazını terk edip Hz. Peygamberi (s.a.a) tek başına bırakan imanı gevşek bireylerin hik&acirc;yesi beyan edilmiştir. Bu bireyler Allah tarafından kınanmıştır.[25] Bu doğrultuda insanların eğlenceye eğilimlerini kullanarak onları Allah&rsquo;ın doğru yolundan ayıran bireylerin tuzağına d&uuml;şmeme hususunda dikkatli olunmalıdır.[26]\r\n\r\n\r\n	2. Eğlencelerimiz t&uuml;m d&uuml;ş&uuml;ncelerimizi meşgul etmemelidir. Eğlenceler bittikten sonra ve zahirde ibadet ve namaz ile meşgul olduğumuz sırada bile d&uuml;ş&uuml;ncelerimiz hen&uuml;z eğlenceler d&uuml;nyasında gezmemelidir; &ccedil;&uuml;nk&uuml; y&uuml;ce Allah dağınık d&uuml;ş&uuml;nceler ile dua eden insanın isteklerine icabet etmez.[27] İmam Humeyni (r.a) bu bağlamda ve m&uuml;ziğe haddinden fazla ilgi g&ouml;stermeyi yerme konusunda ş&ouml;yle s&ouml;ylemektedir: &ldquo;T&uuml;m dikkatler, bu beynin t&uuml;m&uuml; m&uuml;zik beyni olmaktadır. Ciddi beynin yerine faydasız bir beyin ortaya &ccedil;ıkmaktadır. İnsan kendi akıbetini d&uuml;ş&uuml;necek bir birey olmalıdır, ama bu d&uuml;ş&uuml;nceyi ondan almışlardır.&rdquo;[28]\r\n\r\n\r\n	3. Eğlenceler gayeli olmalıdır; zira bir iş değişik birka&ccedil; niyet ile &ccedil;eşitli h&uuml;k&uuml;mler taşıyabilir. Şiilerden biri bir t&uuml;r eğlence sayılan avcılık hakkında İmam Sadık&rsquo;ın (a.s) g&ouml;r&uuml;ş&uuml;n&uuml; sordu. İmam cevapta avcıları &uuml;&ccedil; kısma ayırdı: Bir grup avcı ailelerinin azığını temin etmek i&ccedil;in bu işe teşebb&uuml;s eder. İkinci grubun işi avlamaktır ve bu yoldan gelir elde ederler. &Uuml;&ccedil;&uuml;nc&uuml; grup ise sadece eğlenmek i&ccedil;in bu işi yapar. Birinci ve ikinci grup bir sorun taşımaz, lakin imanlı bir birey kendine hi&ccedil;bir faydası olmayan bir av işinde (g&uuml;nler ve haftalarca) vakit ge&ccedil;irme fırsatı bulamaz (başka bir ifadeyle m&uuml;min insan &uuml;&ccedil;&uuml;nc&uuml; grupta yer almaz).[29]&nbsp; Bu esas uyarınca &ccedil;evreyi yok etmekten başka bir faydası olmayan bir avcılık sağlıklı bir eğlence sayılmaz. Lakin farklı bir hedefle, hem eğlence ve hem gelir yolu sayılabilir. Bu şekilde eğlenerek yapılan bir spor da eğer beden sağlığının korunması ve sevin&ccedil;li olunması hedefiyle yapılırsa, &ccedil;ok &ouml;v&uuml;len bir davranış sayılır. Lakin imanlı bir bireyin salt vakit ge&ccedil;irme hedefiyle spor yapması kendisine yakışmaz! Diğer eğlencelerde de İslam a&ccedil;ısından insanın yaptığı eğlenceli işin teyit edilip edilmediğinin kıstası bireylerin niyetidir.\r\n\r\n\r\n	4. Her birey kendi i&ccedil;ini diğer insanlardan daha iyi bildiğinden[30] eğlencesinin hedefini teşhis etmede en ger&ccedil;ek&ccedil;i &ouml;l&ccedil;&uuml; kendisi sayılır. Niyet, hayatta değişiklik ve ciddi faaliyetler yapmak i&ccedil;in hazırlanmak mıdır yoksa &ouml;mr&uuml; boş işlerle ge&ccedil;irmek midir?\r\n\r\n\r\n	5. Başkalarıyla birlikte eğlenirken kendi heyecanımızı kontrol etmede ve karşı tarafa saygı duymada dikkatli olmalıyız; &ccedil;&uuml;nk&uuml; bazen eğlence oyun ve şaka ile başlar ve sonu ise kavga ve &ccedil;ekişmeyle biter.[31]&nbsp; &nbsp;\r\n\r\n\r\n	Şimdi Tuhafu&rsquo;l Ukul&rsquo;daki rivayetin de bu manada olduğu ve her eğlenceyi haram bilmediği s&ouml;ylenebilir; zira bu rivayette bizim tespitlerimizi onaylayan hususlar bulunmaktadır. Rivayet &ldquo;ما یکون منه و فیه الفساد محضاً&rdquo; diye buyurmaktadır ve biz olumlu hedefler barındıran sağlıklı bir eğlencenin bozgunculuk i&ccedil;ermediğini bilmekteyiz.\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Harrani,Hasan bin Şube, Tuhefu&rsquo;l Ukul, s. 2-3, İntişaratı camiayı m&uuml;derrisin, Kum, 1404 h.k.\r\n\r\n\r\n	[2] En&rsquo;am suresi, 32. ayet: &quot;وَ مَا الْحَیاةُ الدُّنْیا إِلاَّ لَعِبٌ وَ لَهْوٌ وَ لَلدَّارُ الْآخِرَةُ خَیْرٌ لِلَّذینَ یَتَّقُون&rlm;&quot;; Ankebut suresi, 64. ayet; Muhammed suresi, 36. ayet; Hadid suresi, 20. ayet.\r\n\r\n\r\n	[3] Lokman suresi, 6. ayet: &quot;وَ مِنَ النَّاسِ مَنْ یَشْتَری لَهْوَ الْحَدیثِ لِیُضِلَّ عَنْ سَبیلِ اللَّهِ بِغَیْرِ عِلْم&rlm;&quot;; Cuma suresi, 11. ayet.\r\n\r\n\r\n	[4] İbni Menzur, Lisanu&rsquo;l Arap, c. 15, s. 259, Daru Sadr,Beyrut, 1414 h.k.\r\n\r\n\r\n	[5] Kasas suresi, 76. ayet: &quot;إِنَّ اللَّهَ لا یُحِبُّ الْفَرِحین&rlm;&quot;.\r\n\r\n\r\n	[6] Gafir suresi, 75. ayet: &quot;ذلِکُمْ بِما کُنْتُمْ تَفْرَحُونَ فِی الْأَرْضِ بِغَیْرِ الْحَقِّ وَ بِما کُنْتُمْ تَمْرَحُون&rlm;&quot;.\r\n\r\n\r\n	[7] Yunus suresi, 58. ayet: &quot;قُلْ بِفَضْلِ اللَّهِ وَ بِرَحْمَتِهِ فَبِذلِکَ فَلْیَفْرَحُوا هُوَ خَیْرٌ مِمَّا یَجْمَعُونَ&quot;.\r\n\r\n\r\n	[8] A&rsquo;li İmran suresi, 170. ayet: &quot;فَرِحینَ بِما آتاهُمُ اللَّهُ مِنْ فَضْلِه&rlm;&quot;.\r\n\r\n\r\n	[9] Mu&rsquo;minun suresi, 3. ayet: &quot;وَ الَّذینَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ&quot;.\r\n\r\n\r\n	[10] Enbiya suresi, 2. ayet: ; Zuhruf suresi, 83. ayet; Tur suresi, 12. ayet ve &hellip;\r\n\r\n\r\n	[11] Yusuf suresi, 12. ayet: &quot;أَرْسِلْهُ مَعَنا غَداً یَرْتَعْ وَ یَلْعَب&rlm;&quot;.\r\n\r\n\r\n	[12] Yusuf suresi, 13. ayet: &quot;قالَ إِنِّی لَیَحْزُنُنی&rlm; أَنْ تَذْهَبُوا بِهِ وَ أَخافُ أَنْ یَأْکُلَهُ الذِّئْبُ وَ أَنْتُمْ عَنْهُ غافِلُون&rlm;&quot;.\r\n\r\n\r\n	[13] Yusuf suresi, 17. ayet: &quot;قالُوا یا أَبانا إِنَّا ذَهَبْنا نَسْتَبِقُ وَ تَرَکْنا یُوسُفَ عِنْدَ مَتاعِنا...&quot;.\r\n\r\n\r\n	[14] Kuleyni, Muhammed bin Yakup, Kafi, c. 5, s. 87, h. 1, Daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran, 1365 h.ş.\r\n\r\n\r\n	[15] Şeyh Saduk, İlelu&rsquo;ş Şerayi, c. 2, s. 583, h. 23, İntişaratı Mektebetu&rsquo;t Daveri, Kum, bita.\r\n\r\n\r\n	[16] Kuleyni, Muhammed bin Yakup, K&acirc;fi, c. 5, s. 50, h. 13.\r\n\r\n\r\n	[17] En&rsquo;am suresi, 70. ayet: &quot;وَ ذَرِ الَّذینَ اتَّخَذُوا دینَهُمْ لَعِباً وَ لَهْواً وَ غَرَّتْهُمُ الْحَیاةُ الدُّنْیا&quot;; A&rsquo;raf suresi, 51. ayet.\r\n\r\n\r\n	[18] Rum suresi, 36. ayet: &quot;وَ إِذا أَذَقْنَا النَّاسَ رَحْمَةً فَرِحُوا بِها وَ إِنْ تُصِبْهُمْ سَیِّئَةٌ بِما قَدَّمَتْ أَیْدیهِمْ إِذا هُمْ یَقْنَطُون&rlm;&quot;.\r\n\r\n\r\n	[19] Amedi, Abdu&rsquo;l Vahit bin Muhammed, Gureru&rsquo;l Hikem, s. 461, h. 10562, İntişaratı defteri tebliğatı İslami, Kum, 1366 h.ş.\r\n\r\n\r\n	[20] a.g.e, h. 1550.\r\n\r\n\r\n	[21] Sahife-i Nur, c. 9, s. 454.\r\n\r\n\r\n	[22] Munefikun suresi, 9. ayet: &quot;یا أَیُّهَا الَّذینَ آمَنُوا لا تُلْهِکُمْ أَمْوالُکُمْ وَ لا أَوْلادُکُمْ عَنْ ذِکْرِ اللَّه&rlm;&quot;.\r\n\r\n\r\n	[23] Nur suresi, 37. ayet: &quot;رِجالٌ لا تُلْهیهِمْ تِجارَةٌ وَ لا بَیْعٌ عَنْ ذِکْرِ اللَّه&rlm;&quot;.\r\n\r\n\r\n	[24] Şeyh Tusi, El- Amali, s. 336, h. 681, İntişaratı Daru&rsquo;s Sakafe, Kum, 1414 h.k.\r\n\r\n\r\n	[25] Cuma suresi, 11. ayet: &quot;وَ إِذا رَأَوْا تِجارَةً أَوْ لَهْواً انْفَضُّوا إِلَیْها وَ تَرَکُوکَ قائِماً قُلْ ما عِنْدَ اللَّهِ خَیْرٌ مِنَ اللَّهْوِ وَ مِنَ التِّجارَةِ وَ اللَّهُ خَیْرُ الرَّازِقین&rlm;&quot;.\r\n\r\n\r\n	[26] Lokman suresi, 6. ayet: &quot;وَ مِنَ النَّاسِ مَنْ یَشْتَری لَهْوَ الْحَدیثِ لِیُضِلَّ عَنْ سَبیلِ اللَّه&rlm;&quot;.\r\n\r\n\r\n	[27] Kuleyni, Muhammed bin Yakup, K&acirc;fi, c. 2, s. 473, h. 2.\r\n\r\n\r\n	[28] Sahife-i Nur, c. 9, s. 464.\r\n\r\n\r\n	[29] Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c. 73, s. 356, h. 22, M&uuml;esseset&uuml; El- Vefa, Beyrut, 1404 h.k.\r\n\r\n\r\n	[30] Kıyamet suresi, 6. ayet: &quot;بَلِ الْإِنْسانُ عَلى&rlm; نَفْسِهِ بَصیرَة&quot;.\r\n\r\n\r\n	[31] Gureru&rsquo;l Hikem, s. 461, h. 10554.\r\n\r\n\r\n	&nbsp;'),(187,'tr201','<p>\r\n	<br />\r\n	&nbsp;Ehlis&uuml;nnetin bakışında Sahihi Buhari en muteber hadis kitabıdır ve Şii&rsquo;lerin bakışında da ondaki bir&ccedil;ok hadis l&acirc;fz&icirc; ve manevi olarak Şia&rsquo;nın hadislerine benzemektedir. Bu esas uyarınca isnat edilir bir kitap sayılır. Elbette bu, Sahihi Buhari&rsquo;de bir hadis bulunmazsa, hi&ccedil;bir şekilde s&ouml;z konusu hadisin g&uuml;venilir olmayacağı anlamına gelmez; zira bizzat Ehlis&uuml;nnetin kendinin b&ouml;yle bir inancı bulunmamaktadır. Aksi takdirde Ehlis&uuml;nnete mensup kimselerin fıkıh ve kelam ilimlerinde bu kitaptan başka bir hadis kitabından yararlanmamaları ve diğer hadis kitaplarını m&uuml;zelere koymaları gerekirdi. Oysaki onların bilginlerinin şimdiye dek s&uuml;rmekte olan y&ouml;ntemleri incelenciğinde, bu konunun aksi g&ouml;zlemlenmektedir ve başka bir&ccedil;ok hadis kitabına kendilerinin istinatta bulunduğu g&ouml;r&uuml;lmektedir. &Ouml;te taraftan Ehlis&uuml;nnet, Sahihi Buhari&rsquo;de mevcut olan t&uuml;m hadisleri kabul edemez; &ccedil;&uuml;nk&uuml; b&ouml;yle bir durumda bu kitapta yer alan Kur&rsquo;an&rsquo;ın tahrif edildiğine dair hadisleri de kabul etmeleri gerekir![1] Yukarıdaki &ouml;n a&ccedil;ıklamaları g&ouml;z &ouml;n&uuml;nde bulundurarak ş&ouml;yle s&ouml;ylemek gerekir: Buhari&rsquo;nin kendi kitabında iki emanet hadisine işaret etmediği doğrudur, ama bu kitapta bu hadisin olmayışı, onun itibarına en k&uuml;&ccedil;&uuml;k bir halel dahi getirmez. Ehlis&uuml;nnet tarafından kabul edilmiş kriterler esasınca bile onun itibarı zedelenmez; &ccedil;&uuml;nk&uuml; bu hadis diğer sahih kitaplarda ve kendilerinin diğer muteber kaynaklarında yer almaktadır. &Ouml;rnek olarak birka&ccedil; numuneye aşağıda işaret ediyoruz:</p>\r\n\r\n<p>\r\n	1. Sahihi Tirmiz, c. 5, s. 3289. h. 30874[2].</p>\r\n\r\n<p>\r\n	2. Sahihi M&uuml;slim, c. 7, s. 123[3].</p>\r\n\r\n<p>\r\n	3. S&uuml;neni Ebu Davut, c. 2, s. 432[4].</p>\r\n\r\n<p>\r\n	4. M&uuml;snedi Ahmed b. Hanbel, c. 3, s. 14,17, 26 ve 59; c. 4, s. 371.[5] (Ehlis&uuml;nnet nezdinde &ouml;zel bir değeri olan bu kitabın telif tarihinin Sahihi Buhari&rsquo;nin telif zamanından &ouml;nce olduğu belirtilmelidir).</p>\r\n\r\n<p>\r\n	&Ouml;te taraftan H&acirc;kim Nişaburi deyim yerindeyse Sahihi Buhari ve Sahihi M&uuml;slim kitaplarını tamamlayıcı &ouml;zellikte olan el- M&uuml;stedrek Ala&rsquo;s Sahiheyn kitabında bu hadis ve senedinin altında ş&ouml;yle yazmaktadır: Bu hadis, Sahihi Buhari ve M&uuml;slim&rsquo;in ilmi kriterleri esasınca sahihtir, lakin onlar buna kendi kitaplarında yer vermekten ka&ccedil;ınmışlardır. (Elbette belirtiliği gibi M&uuml;slim bu hadisi başka bir senet ile kendi kitabında zikretmiştir).</p>\r\n\r\n<p>\r\n	Bu esas uyarınca, şu g&uuml;&ccedil;l&uuml; ihtimali uzak g&ouml;r&uuml;lemez: Buhari iki emanet hadisini senedin zayıflığı nedeniyle değil, bilakis siyasal ve mezhepsel taassuplar nedeniyle kendi kitabında zikretmemiştir.</p>\r\n\r\n<p>\r\n	&nbsp;----------</p>\r\n\r\n<p>\r\n	[1] Bu hususta bu sitede bulunan 15606. Sayılı (Site: 15338) soruyu okuyunuz.</p>\r\n\r\n<p>\r\n	[2] Daru&rsquo;l Fikr, Beyrut, 1403 h.k.</p>\r\n\r\n<p>\r\n	[3] Daru&rsquo;l Fikr, Beyrut.</p>\r\n\r\n<p>\r\n	[4] Mebaa&rsquo;atil İtikat, Şam</p>\r\n\r\n<p>\r\n	[5] Daru&rsquo;s Sadır, Beyrut.</p>\r\n','','&nbsp;Ehlis&uuml;nnetin bakışında Sahihi Buhari en muteber hadis kitabıdır ve Şii&rsquo;lerin bakışında da ondaki bir&ccedil;ok hadis l&acirc;fz&icirc; ve manevi olarak Şia&rsquo;nın hadislerine benzemektedir. Bu esas uyarınca isnat edilir bir kitap sayılır. Elbette bu, Sahihi Buhari&rsquo;de bir hadis bulunmazsa, hi&ccedil;bir şekilde s&ouml;z konusu hadisin g&uuml;venilir olmayacağı anlamına gelmez; zira bizzat Ehlis&uuml;nnetin kendinin b&ouml;yle bir inancı bulunmamaktadır. Aksi takdirde Ehlis&uuml;nnete mensup kimselerin fıkıh ve kelam ilimlerinde bu kitaptan başka bir hadis kitabından yararlanmamaları ve diğer hadis kitaplarını m&uuml;zelere koymaları gerekirdi. Oysaki onların bilginlerinin şimdiye dek s&uuml;rmekte olan y&ouml;ntemleri incelenciğinde, bu konunun aksi g&ouml;zlemlenmektedir ve başka bir&ccedil;ok hadis kitabına kendilerinin istinatta bulunduğu g&ouml;r&uuml;lmektedir. &Ouml;te taraftan Ehlis&uuml;nnet, Sahihi Buhari&rsquo;de mevcut olan t&uuml;m hadisleri kabul edemez; &ccedil;&uuml;nk&uuml; b&ouml;yle bir durumda bu kitapta yer alan Kur&rsquo;an&rsquo;ın tahrif edildiğine dair hadisleri de kabul etmeleri gerekir![1] Yukarıdaki &ouml;n a&ccedil;ıklamaları g&ouml;z &ouml;n&uuml;nde bulundurarak ş&ouml;yle s&ouml;ylemek gerekir: Buhari&rsquo;nin kendi kitabında iki emanet hadisine işaret etmediği doğrudur, ama bu kitapta bu hadisin olmayışı, onun itibarına en k&uuml;&ccedil;&uuml;k bir halel dahi getirmez. Ehlis&uuml;nnet tarafından kabul edilmiş kriterler esasınca bile onun itibarı zedelenmez; &ccedil;&uuml;nk&uuml; bu hadis diğer sahih kitaplarda ve kendilerinin diğer muteber kaynaklarında yer almaktadır. &Ouml;rnek olarak birka&ccedil; numuneye aşağıda işaret ediyoruz:\r\n\r\n\r\n	1. Sahihi Tirmiz, c. 5, s. 3289. h. 30874[2].\r\n\r\n\r\n	2. Sahihi M&uuml;slim, c. 7, s. 123[3].\r\n\r\n\r\n	3. S&uuml;neni Ebu Davut, c. 2, s. 432[4].\r\n\r\n\r\n	4. M&uuml;snedi Ahmed b. Hanbel, c. 3, s. 14,17, 26 ve 59; c. 4, s. 371.[5] (Ehlis&uuml;nnet nezdinde &ouml;zel bir değeri olan bu kitabın telif tarihinin Sahihi Buhari&rsquo;nin telif zamanından &ouml;nce olduğu belirtilmelidir).\r\n\r\n\r\n	&Ouml;te taraftan H&acirc;kim Nişaburi deyim yerindeyse Sahihi Buhari ve Sahihi M&uuml;slim kitaplarını tamamlayıcı &ouml;zellikte olan el- M&uuml;stedrek Ala&rsquo;s Sahiheyn kitabında bu hadis ve senedinin altında ş&ouml;yle yazmaktadır: Bu hadis, Sahihi Buhari ve M&uuml;slim&rsquo;in ilmi kriterleri esasınca sahihtir, lakin onlar buna kendi kitaplarında yer vermekten ka&ccedil;ınmışlardır. (Elbette belirtiliği gibi M&uuml;slim bu hadisi başka bir senet ile kendi kitabında zikretmiştir).\r\n\r\n\r\n	Bu esas uyarınca, şu g&uuml;&ccedil;l&uuml; ihtimali uzak g&ouml;r&uuml;lemez: Buhari iki emanet hadisini senedin zayıflığı nedeniyle değil, bilakis siyasal ve mezhepsel taassuplar nedeniyle kendi kitabında zikretmemiştir.\r\n\r\n\r\n	&nbsp;----------\r\n\r\n\r\n	[1] Bu hususta bu sitede bulunan 15606. Sayılı (Site: 15338) soruyu okuyunuz.\r\n\r\n\r\n	[2] Daru&rsquo;l Fikr, Beyrut, 1403 h.k.\r\n\r\n\r\n	[3] Daru&rsquo;l Fikr, Beyrut.\r\n\r\n\r\n	[4] Mebaa&rsquo;atil İtikat, Şam\r\n\r\n\r\n	[5] Daru&rsquo;s Sadır, Beyrut.',''),(188,'tr200','<p>\r\n	<br />\r\n	&nbsp;İnsan toplumsal bir varlık olup kendi t&uuml;rlerinin ilişkisine, dostluğuna ve sevgisine ihtiya&ccedil; duyar. Selam vermek iki insan arasındaki sağlıklı ilişkinin ilk merhalesini oluşturur ve dostluk, samimiyet, sevgi, tevazu, hayır duası ve karşı tarafa g&uuml;ven vermek gibi değişik mesajlar i&ccedil;erir. Selam s&ouml;zc&uuml;ğ&uuml; &ccedil;ok g&uuml;zel ve manalı bir kavram olup bu kelimeyle muhatabımız i&ccedil;in hayır ister ve esenlik dileriz. Bununla birlikte muhataba bizim tarafımızdan kendisine hi&ccedil;bir zarar gelmeyeceğine dair g&uuml;ven veririz. Hz Peygamberden (s.a.a) nakledilen hadislerde selam vermek dostluk ve sevgiyi artıran bir etken olarak değerlendirilmiştir.[1] Bu esas uyarınca İslam&rsquo;da selam vermeye &ccedil;ok &ouml;nem verilmiş ve selam vermek Allah tarafından b&uuml;y&uuml;k bir &ouml;d&uuml;lle &ouml;d&uuml;llendirilen m&uuml;stehap bir fiil olarak addedilmiştir. İmam H&uuml;seyin (a.s) ş&ouml;yle buyurmuştur: Selam vermenin yetmiş sevabı vardır, bunun altmış dokuz b&ouml;l&uuml;m&uuml; selam verene ve bir b&ouml;l&uuml;m&uuml; de selamı alana aittir. Zira selam vermek m&uuml;stehaptır, lakin onun cevabını vermek farzdır.[2] Aynı şekilde ş&ouml;yle buyurmuştur: &ldquo;Cimri, selam vermekten ka&ccedil;ınan kimsedir.&rdquo;[3] Bundan dolayı hadislerde Hz Peygamberin (s.a.a) her zaman başkalarından &ouml;nce davranmasının ve hi&ccedil;bir zaman selam vermede hi&ccedil; kimsenin onun &ouml;n&uuml;ne ge&ccedil;emediğinin bildirilmesi acayip bir husus değildir; zira Hz Peygamber (s.a.a) İslam&rsquo;ın ve bu ilahi dinin h&uuml;k&uuml;mlerinin hakkaniyetine tamamıyla ve olağan&uuml;st&uuml; bir şekilde iman etmişti ve Allah&rsquo;ın buyrukları karşısında mutlak itaat sergilerdi. &Ouml;te taraftan kendisi M&uuml;sl&uuml;manların &ouml;rnek ve numunesiydi.[4] Hz Peygamber (s.a.a) s&ouml;ylediği her şeyle bizzat kendisi amel ederdi ve İslam toplumunun faydalanması i&ccedil;in kendi ameliyle &ouml;zenle İslam buyruklarına halkı riayet etmeye &ccedil;ağırırdı. İşte bu buyruklar sayesinde M&uuml;sl&uuml;manlar arasında dostluk ve sevgi gelişti.</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] M&uuml;stederk&uuml;&rsquo;l Vesail, c. 8, s. 454, &quot;قَالَ ع طَلَاقَةُ الْوَجْهِ بِالْبِشْرِ وَ الْعَطِیَّةِ وَ فِعْلُ الْبِرِّ وَ بَذْلُ التَّحِیَّةِ دَاعٍ إِلَى مَحَبَّةِ الْبَرِیَّةِ&quot;.</p>\r\n\r\n<p>\r\n	[2] Tuhefu&rsquo;l Ukul, Terc&uuml;me Caferi, s. 229.</p>\r\n\r\n<p>\r\n	[3] a.g.e, s. 229.</p>\r\n\r\n<p>\r\n	[4] Ahzap Suresi, 21. ayet: &quot;لَقَدْ کانَ لَکُمْ فی&rlm; رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ کانَ یَرْجُوا اللَّهَ وَ الْیَوْمَ الْآخِرَ وَ ذَکَرَ اللَّهَ کَثیراً&quot;.</p>\r\n','','&nbsp;İnsan toplumsal bir varlık olup kendi t&uuml;rlerinin ilişkisine, dostluğuna ve sevgisine ihtiya&ccedil; duyar. Selam vermek iki insan arasındaki sağlıklı ilişkinin ilk merhalesini oluşturur ve dostluk, samimiyet, sevgi, tevazu, hayır duası ve karşı tarafa g&uuml;ven vermek gibi değişik mesajlar i&ccedil;erir. Selam s&ouml;zc&uuml;ğ&uuml; &ccedil;ok g&uuml;zel ve manalı bir kavram olup bu kelimeyle muhatabımız i&ccedil;in hayır ister ve esenlik dileriz. Bununla birlikte muhataba bizim tarafımızdan kendisine hi&ccedil;bir zarar gelmeyeceğine dair g&uuml;ven veririz. Hz Peygamberden (s.a.a) nakledilen hadislerde selam vermek dostluk ve sevgiyi artıran bir etken olarak değerlendirilmiştir.[1] Bu esas uyarınca İslam&rsquo;da selam vermeye &ccedil;ok &ouml;nem verilmiş ve selam vermek Allah tarafından b&uuml;y&uuml;k bir &ouml;d&uuml;lle &ouml;d&uuml;llendirilen m&uuml;stehap bir fiil olarak addedilmiştir. İmam H&uuml;seyin (a.s) ş&ouml;yle buyurmuştur: Selam vermenin yetmiş sevabı vardır, bunun altmış dokuz b&ouml;l&uuml;m&uuml; selam verene ve bir b&ouml;l&uuml;m&uuml; de selamı alana aittir. Zira selam vermek m&uuml;stehaptır, lakin onun cevabını vermek farzdır.[2] Aynı şekilde ş&ouml;yle buyurmuştur: &ldquo;Cimri, selam vermekten ka&ccedil;ınan kimsedir.&rdquo;[3] Bundan dolayı hadislerde Hz Peygamberin (s.a.a) her zaman başkalarından &ouml;nce davranmasının ve hi&ccedil;bir zaman selam vermede hi&ccedil; kimsenin onun &ouml;n&uuml;ne ge&ccedil;emediğinin bildirilmesi acayip bir husus değildir; zira Hz Peygamber (s.a.a) İslam&rsquo;ın ve bu ilahi dinin h&uuml;k&uuml;mlerinin hakkaniyetine tamamıyla ve olağan&uuml;st&uuml; bir şekilde iman etmişti ve Allah&rsquo;ın buyrukları karşısında mutlak itaat sergilerdi. &Ouml;te taraftan kendisi M&uuml;sl&uuml;manların &ouml;rnek ve numunesiydi.[4] Hz Peygamber (s.a.a) s&ouml;ylediği her şeyle bizzat kendisi amel ederdi ve İslam toplumunun faydalanması i&ccedil;in kendi ameliyle &ouml;zenle İslam buyruklarına halkı riayet etmeye &ccedil;ağırırdı. İşte bu buyruklar sayesinde M&uuml;sl&uuml;manlar arasında dostluk ve sevgi gelişti.\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] M&uuml;stederk&uuml;&rsquo;l Vesail, c. 8, s. 454, &quot;قَالَ ع طَلَاقَةُ الْوَجْهِ بِالْبِشْرِ وَ الْعَطِیَّةِ وَ فِعْلُ الْبِرِّ وَ بَذْلُ التَّحِیَّةِ دَاعٍ إِلَى مَحَبَّةِ الْبَرِیَّةِ&quot;.\r\n\r\n\r\n	[2] Tuhefu&rsquo;l Ukul, Terc&uuml;me Caferi, s. 229.\r\n\r\n\r\n	[3] a.g.e, s. 229.\r\n\r\n\r\n	[4] Ahzap Suresi, 21. ayet: &quot;لَقَدْ کانَ لَکُمْ فی&rlm; رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ کانَ یَرْجُوا اللَّهَ وَ الْیَوْمَ الْآخِرَ وَ ذَکَرَ اللَّهَ کَثیراً&quot;.',''),(189,'tr199','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İslam&rsquo;ın muteber delillerinden biri Hz. Peygamber (a.s) ve diğer masumların s&uuml;nneti olup t&uuml;m M&uuml;sl&uuml;manlar i&ccedil;in Kur&rsquo;an ayetleri gibi delil teşkil eder ve s&uuml;nnet masumun s&ouml;z, fiil ve tavrı diye &uuml;&ccedil; şekilde yer alır. Hadis ve rivayetlerde belirtilen masumların s&ouml;z ve konuşmaları &ldquo;masumun s&ouml;z&uuml;&rdquo; onların yaptığı amel ve fiiller &ldquo;masumun fiili&rdquo; ve bir s&ouml;z veya ameli teyit etmeleri de &ldquo;masumun tavrı&rdquo; olarak adlandırılır. Eğer masum bir işi yaparsa bu ilgili amelin mubah olduğuna delalet eder. Eğer bir işi yapmazsa, bu işin farz olmadığına delalet eder. Ama bundan amelin m&uuml;stehap, haram veya mekruh oluşu anlaşılmaz. Elbette bir başka delil veya nişane veyahut alametten istifade ederek bu belirlenebilir. Eğer masumun yaptığı herhangi bir amelin onun n&uuml;b&uuml;vvet veya imamet makamına mahsus amellerden olduğunu bilirsek, biz s&ouml;z konusu amele itaat etme ve onu kendimize &ouml;rnek edinme g&ouml;revi taşımayız. Ama masumun yaptığı bir amelin onun &ouml;zel amellerinden mi yoksa &ouml;zel olmayan amellerinden mi olduğu hakkında ş&uuml;phede bulunduğumuz yerde y&uuml;k&uuml;ml&uuml;l&uuml;klerde ortaklık esası ş&ouml;yle h&uuml;kmeder: Bizim taşıdığımız t&uuml;m y&uuml;k&uuml;ml&uuml;l&uuml;kleri onlar da taşır. Elbette &ouml;zel bir takım durumlarda onların başka bir y&uuml;k&uuml;ml&uuml;l&uuml;k taşıdıklarına dair bir delilimiz olması durumunda mesele fark eder. İmamların s&ouml;zlerinin delaleti, onların fiili ve amellerinin delaletinden daha &ccedil;ok ve a&ccedil;ıktır; zira s&ouml;z ve konuşmada kastedilen şeye tamamıyla delalet eden ve h&uuml;km&uuml; a&ccedil;ık bir şekilde beyan eden &ouml;zel lafız, kelime ve kavramlardan istifade etme imk&acirc;nı mevcuttur. Lakin Hz Masumların (a.s) namaz gibi bir farzı terk edip edemeyecekleri hakkında ş&ouml;yle s&ouml;ylemek gerekir: Her ne kadar onlar bir&ccedil;ok konuda takiye etseler de veya kendi yarenlerine takiye de bulunmayı emretseler de bizzat onların namaz gibi bir farzı terk ettikleri bildirilmemiştir.&nbsp;&nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;G&ouml;revleri, y&uuml;k&uuml;ml&uuml;l&uuml;kleri ve hakları tanımada İslam&rsquo;ın muteber delillerinden biri s&uuml;nnettir.&nbsp; Ehlis&uuml;nnetin bakışında Hz Peygamberin (a.s) s&ouml;z, fiil ve tavrına s&uuml;nnet denir. Şia&rsquo;nın bakışına ise t&uuml;m masumların s&ouml;z, fiil ve tavrına s&uuml;nnet denir; zira imamlar y&uuml;ce Allah tarafından Peygamber (s.a.a) aracılığıyla imamet makamına atanmışlardır ve onlar ilahi h&uuml;k&uuml;mleri bilmekte ve s&ouml;yledikleri veya amel ettikleri şey Allah&rsquo;ın h&uuml;km&uuml; olup kendilerinin nezdinde bulunmaktadır. Bu, Hz Peygamberin (s.a.a) vasıtasıyla veya direkt bir şekilde kendilerine ulaşmıştır. Hz Ali (a.s) ş&ouml;yle buyurmuştur: &ldquo;Peygamber (s.a.a) bana ilmin kapılarından bin kapı a&ccedil;mıştır ve onların her kapısı da bin kapıya a&ccedil;ılmaktadır.&rdquo;[1] Bu nedenle imamlar ilahi h&uuml;k&uuml;m ve buyrukların yasalaştırılmasının kaynaklarından biridir ve onların s&ouml;z, amel ve tavrı bizim i&ccedil;in delil sayılır ve onlara riayet etmek gerekir. Allah onların makamını bizim kendi vazife ve y&uuml;k&uuml;ml&uuml;l&uuml;klerimizi kendilerinden &ouml;ğreneceğimiz şekilde karar kılmıştır. Kur&rsquo;an-ı Kerim ş&ouml;yle buyuruyor: Ey iman edenler! Allah&rsquo;a itaat edin. Peygamber&rsquo;e itaat edin ve sizden olan ulu&rsquo;l-emre (idarecilere) de. Herhangi bir hususta anlaşmazlığa d&uuml;şt&uuml;ğ&uuml;n&uuml;z takdirde, Allah&rsquo;a ve ahiret g&uuml;n&uuml;ne ger&ccedil;ekten inanıyorsanız, onu Allah ve Resul&uuml;ne arz edin. Bu, daha iyidir, sonu&ccedil; bakımından da daha g&uuml;zeldir.[2] Aziz İslam Peygamberi (s.a.a) de ş&ouml;yle buyurmaktadır: Ben size iki değerli emanet bırakıyorum: Allah&rsquo;ın kitabı ve ehlibeytim. Bu iki emanet bağlı kaldığınız s&uuml;rece asla sapmayacaksınız. Bu iki emanetim havuzun kenarında bana ulaşıncaya dek asla birbirinden ayrılmaz.[3] Bundan dolayı Hz. Masumlar (a.s) Allah tarafından atandığından onların s&uuml;nneti (s&ouml;z, fiil ve tavır) delil sayılır ve kendilerine itaat etmek herkese farzdır.</p>\r\n\r\n<p>\r\n	1. Masumun S&ouml;z&uuml;:</p>\r\n\r\n<p>\r\n	Hadis ve rivayetlerde belirtilen masumların s&ouml;z ve konuşmalarına &ldquo;Masumun s&ouml;z&uuml;&rdquo; denir. Masumların s&ouml;zlerinde ilahi h&uuml;k&uuml;mlerin a&ccedil;ıklandığı durumlarda fakih ve m&uuml;&ccedil;tehidin koşullara g&ouml;re ona istinatta bulunması yeterlidir. İmamların s&ouml;zlerinin delaleti, o y&uuml;ce şahsiyetlerin fiil ve amellerinin delaletinden daha &ccedil;ok ve a&ccedil;ıktır; zira s&ouml;z ve konuşmalarda kastedilen şeye tamamıyla delalet eden ve h&uuml;km&uuml; a&ccedil;ık&ccedil;a beyan eden lafız, kelime ve kavramlardan istifade etme imk&acirc;nı mevcuttur.</p>\r\n\r\n<p>\r\n	2. Masumun Fiili</p>\r\n\r\n<p>\r\n	Masumların yaptığı amel ve fiiller &ldquo;Masumun fiili&rdquo; olarak adlandırılır. Masumun fiilinin delalet miktarı şudur: Eğer masum bir işi yaparsa, bu işin mubah (sakıncasız) olduğuna delalet eder. Ama bu fiilin farz veya m&uuml;stehap oluşunu belirlemez. Masum eğer bir işi yapmazsa, bu en azından fiilin farz olmadığına delalet eder. Lakin fiilin haram veya mekruh oluşuna delalet etmez. Elbette başka bir delil, alamet veya karine aracılığıyla işin farz veya m&uuml;stehap, haram veya mekruh oluşunu anlamak imk&acirc;n d&acirc;hilindedir.[4] Bu, yapılan amelin n&uuml;b&uuml;vvet veya imametin kendine has amelleri olmadığı durumda ge&ccedil;erlidir. Ama masumun yaptığı bir amelin onun &ouml;zel amellerinden olduğunu bilirsek, biz o amele itaat etme ve onu &ouml;rnek edinme g&ouml;revini taşımayız. Hz Peygamber (s.a.a) i&ccedil;in gece namazının farz oluşu veya d&ouml;rtten fazla kadınla daimi olarak evlenmesi bu kabildedir.&nbsp; Aynı şekilde masumun yaptığı iş onun kendine has amellerinden midir yoksa &ouml;zel olmayan amellerinden midir diye ş&uuml;phede bulunduğumuz yerde amelin masuma &ouml;zg&uuml; amel ve vazifelerden olmadığı esasınca hareket etmeliyiz; zira Hz Peygamber ve imamlar birinci derecede bizim gibi insanlardırlar ve y&uuml;k&uuml;ml&uuml;l&uuml;klerdeki ortaklık esası bizim taşıdığımız t&uuml;m y&uuml;k&uuml;ml&uuml;l&uuml;klerin onların da taşıdığına h&uuml;kmeder.</p>\r\n\r\n<p>\r\n	Elbette bazı &ouml;zel durumlarda onların başka y&uuml;k&uuml;ml&uuml;l&uuml;kler ile sorumlu olduklarına dair elimizde delil olursa durum fark eder. O halde masumun amel ve davranışında ilahi h&uuml;k&uuml;m ve kanunların tecelli ettiği durumlarda fakihler, m&uuml;&ccedil;tehitler, diğer M&uuml;sl&uuml;manlar ve halk gerekli koşullara riayet ederek ona istinatta bulunabilir ve onun esasınca fetva verebilir veya amel edebilir. Bundan dolayı masumun fiil ve ameli şer&rsquo;i h&uuml;km&uuml;n beyan edicisidir, lakin onun delaleti s&ouml;z ve konuşma d&uuml;zeyinde değildir.</p>\r\n\r\n<p>\r\n	3. Masumun Tavrı</p>\r\n\r\n<p>\r\n	Masum tarafından başkalarının s&ouml;z veya amellerinin onaylanması ve imzalanmasına &ldquo;masumun tavrı&rdquo; denir. Tavrın niteliği ş&ouml;yledir: Eğer masumun huzurunda bir s&ouml;z s&ouml;ylenir veya bir amel işlenirse ve onlar bunu teyit eder ve onaylarsa, bunu bir t&uuml;r teyit etmiş ve onaylamış sayılırlar. &Ouml;rneğin masumun huzurunda belirli bir şekilde abdest alırlarsa veya namaz kılarlarsa veyahut herhangi bir s&ouml;z s&ouml;ylerlerse yahut herhangi bir isnatta bulunurlarsa ve masum bunun karşısında susarsa, bu susma masumun s&ouml;z konusu amel veya s&ouml;z&uuml; onaylamasına ve teyit etmesine delalet eder ve buna &ldquo;tavır&rdquo; denir; zira s&ouml;z konusu s&ouml;z veya amel şer&rsquo;i a&ccedil;ıdan yanlış olsaydı iyiliği emretmek ve k&ouml;t&uuml;l&uuml;kten sakındırmak esasınca masumun bunun &ouml;n&uuml;n&uuml; alması gerekirdi. Elbette tavrın delil oluşu bir takım şartlar taşır ve onlar şunlardan ibarettir:</p>\r\n\r\n<p>\r\n	1. S&ouml;z konusu s&ouml;z veya amelin masumun huzurunda s&ouml;ylenmiş veya yapılmış olması gerekir veya masum hazır bulunmazsa haberin kendisine ulaşması ve onun buna karşı bir tavır sergilemesi şarttır.</p>\r\n\r\n<p>\r\n	2. Masumun s&ouml;z konusu s&ouml;z veya amele y&ouml;nelik dikkat ve ilim taşıması gerekir.</p>\r\n\r\n<p>\r\n	3. Masumun hata yaptığı takdirde bireyi bilgilendirmeye ve &ouml;n&uuml;n&uuml; almaya g&uuml;&ccedil; yetirmesi gerekir. &Ouml;rneğin onlar takiye halinde olmamalıdırlar.&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	O halde masumun tavrı, bir başkasının s&ouml;z veya amelini teyit etmektir. B&ouml;yle bir tavır m&uuml;&ccedil;tehit i&ccedil;in de delil sayılır ve m&uuml;&ccedil;tehit gerekli şartlara riayet ederek ona istinatta bulunabilir.</p>\r\n\r\n<p>\r\n	Belirtilen hususlardan ş&ouml;yle bir netice alınabilir:</p>\r\n\r\n<p>\r\n	1. S&ouml;z&uuml;n delaleti daha &ccedil;ok ve a&ccedil;ıktır; zira s&ouml;z ve konuşmada kastedilen şeye tamamıyla delalet eden ve h&uuml;km&uuml; a&ccedil;ık bir şekilde a&ccedil;ıklayan &ouml;zel lafız, kelime ve kavramlardan yararlanma imk&acirc;nı mevcuttur.&nbsp; Oysaki amelin delalet miktarı &ccedil;ok sınırlıdır ve &ouml;zel koşullarda sadece fiilin caiz veya farz olmayışına delalet etmektedir. Sorunuzun en son kısmına yanıt verme bağlamında ş&ouml;yle s&ouml;ylemek gerekir: Her ne kadar Hz. Masumlar (a.s) bir&ccedil;ok durumda takiye yapmışsalar veya yarenlerine takiye yapmayı emretmişseler de bizzat onların herhangi bir yerde namaz gibi bir farzı terk ettikleri bildirilmemiştir.</p>\r\n\r\n<p>\r\n	Daha fazla bilgi edinmek i&ccedil;in aşağıdaki başlıklara m&uuml;racaat ediniz:</p>\r\n\r\n<p>\r\n	1. S&uuml;nnetin itibar ve delil kapsamı, soru &ouml;zeti: s&uuml;nnetin delili oluşu d&uuml;nyevi işlerde midir yoksa uhrevi işlerde midir? Soru: 19866 (Site: 19178).</p>\r\n\r\n<p>\r\n	2. Hz Peygamberin (s.a.a) s&ouml;zleri ve vahiy, soru &ouml;zeti: Hz Peygamberin (s.a.a) t&uuml;m s&ouml;z ve konuşmaları vahiy midir yoksa değil midir? Soru: 2651 (Site: 2802).</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Biharu&rsquo;l Envar, c. 31, s. 433: فَإِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَیْهِ وَ آلِهِ عَلَّمَنِی أَلْفَ بَابٍ مِنَ الْعِلْمِ یَفْتَحُ کُلُّ بَابٍ أَلْفَ بَاب&rlm;</p>\r\n\r\n<p>\r\n	[2] Nisa Suresi, 59. ayet: :&quot; یا أَیُّهَا الَّذینَ آمَنُوا أَطیعُوا اللَّهَ وَ أَطیعُوا الرَّسُولَ وَ أُولِی الْأَمْرِ مِنْکُمْ...&quot;</p>\r\n\r\n<p>\r\n	[3] Vesailu&rsquo;ş Şia, c. 27, s. 34: أَنَّه (ص) قَالَ إِنِّی تَارِکٌ فِیکُمُ الثَّقَلَیْنِ مَا إِنْ تَمَسَّکْتُمْ بِهِمَا لَنْ تَضِلُّوا کِتَابَ اللَّهِ وَ عِتْرَتِی أَهْلَ بَیْتِی وَ إِنَّهُمَا لَنْ یَفْتَرِقَا حَتَّى یَرِدَا عَلَیَّ الْحَوْضَ</p>\r\n\r\n<p>\r\n	[4] Muzaffer, Muhammed Rıza, Uslu&rsquo;l Fıkıh, c. 2, s. 57 &ndash; 62, İntişaratı Daru&rsquo;t Taaruf, Beyrut, &ccedil;apı &ccedil;aharum, 1404 h.k &ndash; 1983 miladi.</p>\r\n','İslam&rsquo;ın muteber delillerinden biri Hz. Peygamber (a.s) ve diğer masumların s&uuml;nneti olup t&uuml;m M&uuml;sl&uuml;manlar i&ccedil;in Kur&rsquo;an ayetleri gibi delil teşkil eder ve s&uuml;nnet masumun s&ouml;z, fiil ve tavrı diye &uuml;&ccedil; şekilde yer alır. Hadis ve rivayetlerde belirtilen masumların s&ouml;z ve konuşmaları &ldquo;masumun s&ouml;z&uuml;&rdquo; onların yaptığı amel ve fiiller &ldquo;masumun fiili&rdquo; ve bir s&ouml;z veya ameli teyit etmeleri de &ldquo;masumun tavrı&rdquo; olarak adlandırılır. Eğer masum bir işi yaparsa bu ilgili amelin mubah olduğuna delalet eder. Eğer bir işi yapmazsa, bu işin farz olmadığına delalet eder. Ama bundan amelin m&uuml;stehap, haram veya mekruh oluşu anlaşılmaz. Elbette bir başka delil veya nişane veyahut alametten istifade ederek bu belirlenebilir. Eğer masumun yaptığı herhangi bir amelin onun n&uuml;b&uuml;vvet veya imamet makamına mahsus amellerden olduğunu bilirsek, biz s&ouml;z konusu amele itaat etme ve onu kendimize &ouml;rnek edinme g&ouml;revi taşımayız. Ama masumun yaptığı bir amelin onun &ouml;zel amellerinden mi yoksa &ouml;zel olmayan amellerinden mi olduğu hakkında ş&uuml;phede bulunduğumuz yerde y&uuml;k&uuml;ml&uuml;l&uuml;klerde ortaklık esası ş&ouml;yle h&uuml;kmeder: Bizim taşıdığımız t&uuml;m y&uuml;k&uuml;ml&uuml;l&uuml;kleri onlar da taşır. Elbette &ouml;zel bir takım durumlarda onların başka bir y&uuml;k&uuml;ml&uuml;l&uuml;k taşıdıklarına dair bir delilimiz olması durumunda mesele fark eder. İmamların s&ouml;zlerinin delaleti, onların fiili ve amellerinin delaletinden daha &ccedil;ok ve a&ccedil;ıktır; zira s&ouml;z ve konuşmada kastedilen şeye tamamıyla delalet eden ve h&uuml;km&uuml; a&ccedil;ık bir şekilde beyan eden &ouml;zel lafız, kelime ve kavramlardan istifade etme imk&acirc;nı mevcuttur. Lakin Hz Masumların (a.s) namaz gibi bir farzı terk edip edemeyecekleri hakkında ş&ouml;yle s&ouml;ylemek gerekir: Her ne kadar onlar bir&ccedil;ok konuda takiye etseler de veya kendi yarenlerine takiye de bulunmayı emretseler de bizzat onların namaz gibi bir farzı terk ettikleri bildirilmemiştir.&nbsp;&nbsp;','&nbsp;G&ouml;revleri, y&uuml;k&uuml;ml&uuml;l&uuml;kleri ve hakları tanımada İslam&rsquo;ın muteber delillerinden biri s&uuml;nnettir.&nbsp; Ehlis&uuml;nnetin bakışında Hz Peygamberin (a.s) s&ouml;z, fiil ve tavrına s&uuml;nnet denir. Şia&rsquo;nın bakışına ise t&uuml;m masumların s&ouml;z, fiil ve tavrına s&uuml;nnet denir; zira imamlar y&uuml;ce Allah tarafından Peygamber (s.a.a) aracılığıyla imamet makamına atanmışlardır ve onlar ilahi h&uuml;k&uuml;mleri bilmekte ve s&ouml;yledikleri veya amel ettikleri şey Allah&rsquo;ın h&uuml;km&uuml; olup kendilerinin nezdinde bulunmaktadır. Bu, Hz Peygamberin (s.a.a) vasıtasıyla veya direkt bir şekilde kendilerine ulaşmıştır. Hz Ali (a.s) ş&ouml;yle buyurmuştur: &ldquo;Peygamber (s.a.a) bana ilmin kapılarından bin kapı a&ccedil;mıştır ve onların her kapısı da bin kapıya a&ccedil;ılmaktadır.&rdquo;[1] Bu nedenle imamlar ilahi h&uuml;k&uuml;m ve buyrukların yasalaştırılmasının kaynaklarından biridir ve onların s&ouml;z, amel ve tavrı bizim i&ccedil;in delil sayılır ve onlara riayet etmek gerekir. Allah onların makamını bizim kendi vazife ve y&uuml;k&uuml;ml&uuml;l&uuml;klerimizi kendilerinden &ouml;ğreneceğimiz şekilde karar kılmıştır. Kur&rsquo;an-ı Kerim ş&ouml;yle buyuruyor: Ey iman edenler! Allah&rsquo;a itaat edin. Peygamber&rsquo;e itaat edin ve sizden olan ulu&rsquo;l-emre (idarecilere) de. Herhangi bir hususta anlaşmazlığa d&uuml;şt&uuml;ğ&uuml;n&uuml;z takdirde, Allah&rsquo;a ve ahiret g&uuml;n&uuml;ne ger&ccedil;ekten inanıyorsanız, onu Allah ve Resul&uuml;ne arz edin. Bu, daha iyidir, sonu&ccedil; bakımından da daha g&uuml;zeldir.[2] Aziz İslam Peygamberi (s.a.a) de ş&ouml;yle buyurmaktadır: Ben size iki değerli emanet bırakıyorum: Allah&rsquo;ın kitabı ve ehlibeytim. Bu iki emanet bağlı kaldığınız s&uuml;rece asla sapmayacaksınız. Bu iki emanetim havuzun kenarında bana ulaşıncaya dek asla birbirinden ayrılmaz.[3] Bundan dolayı Hz. Masumlar (a.s) Allah tarafından atandığından onların s&uuml;nneti (s&ouml;z, fiil ve tavır) delil sayılır ve kendilerine itaat etmek herkese farzdır.\r\n\r\n\r\n	1. Masumun S&ouml;z&uuml;:\r\n\r\n\r\n	Hadis ve rivayetlerde belirtilen masumların s&ouml;z ve konuşmalarına &ldquo;Masumun s&ouml;z&uuml;&rdquo; denir. Masumların s&ouml;zlerinde ilahi h&uuml;k&uuml;mlerin a&ccedil;ıklandığı durumlarda fakih ve m&uuml;&ccedil;tehidin koşullara g&ouml;re ona istinatta bulunması yeterlidir. İmamların s&ouml;zlerinin delaleti, o y&uuml;ce şahsiyetlerin fiil ve amellerinin delaletinden daha &ccedil;ok ve a&ccedil;ıktır; zira s&ouml;z ve konuşmalarda kastedilen şeye tamamıyla delalet eden ve h&uuml;km&uuml; a&ccedil;ık&ccedil;a beyan eden lafız, kelime ve kavramlardan istifade etme imk&acirc;nı mevcuttur.\r\n\r\n\r\n	2. Masumun Fiili\r\n\r\n\r\n	Masumların yaptığı amel ve fiiller &ldquo;Masumun fiili&rdquo; olarak adlandırılır. Masumun fiilinin delalet miktarı şudur: Eğer masum bir işi yaparsa, bu işin mubah (sakıncasız) olduğuna delalet eder. Ama bu fiilin farz veya m&uuml;stehap oluşunu belirlemez. Masum eğer bir işi yapmazsa, bu en azından fiilin farz olmadığına delalet eder. Lakin fiilin haram veya mekruh oluşuna delalet etmez. Elbette başka bir delil, alamet veya karine aracılığıyla işin farz veya m&uuml;stehap, haram veya mekruh oluşunu anlamak imk&acirc;n d&acirc;hilindedir.[4] Bu, yapılan amelin n&uuml;b&uuml;vvet veya imametin kendine has amelleri olmadığı durumda ge&ccedil;erlidir. Ama masumun yaptığı bir amelin onun &ouml;zel amellerinden olduğunu bilirsek, biz o amele itaat etme ve onu &ouml;rnek edinme g&ouml;revini taşımayız. Hz Peygamber (s.a.a) i&ccedil;in gece namazının farz oluşu veya d&ouml;rtten fazla kadınla daimi olarak evlenmesi bu kabildedir.&nbsp; Aynı şekilde masumun yaptığı iş onun kendine has amellerinden midir yoksa &ouml;zel olmayan amellerinden midir diye ş&uuml;phede bulunduğumuz yerde amelin masuma &ouml;zg&uuml; amel ve vazifelerden olmadığı esasınca hareket etmeliyiz; zira Hz Peygamber ve imamlar birinci derecede bizim gibi insanlardırlar ve y&uuml;k&uuml;ml&uuml;l&uuml;klerdeki ortaklık esası bizim taşıdığımız t&uuml;m y&uuml;k&uuml;ml&uuml;l&uuml;klerin onların da taşıdığına h&uuml;kmeder.\r\n\r\n\r\n	Elbette bazı &ouml;zel durumlarda onların başka y&uuml;k&uuml;ml&uuml;l&uuml;kler ile sorumlu olduklarına dair elimizde delil olursa durum fark eder. O halde masumun amel ve davranışında ilahi h&uuml;k&uuml;m ve kanunların tecelli ettiği durumlarda fakihler, m&uuml;&ccedil;tehitler, diğer M&uuml;sl&uuml;manlar ve halk gerekli koşullara riayet ederek ona istinatta bulunabilir ve onun esasınca fetva verebilir veya amel edebilir. Bundan dolayı masumun fiil ve ameli şer&rsquo;i h&uuml;km&uuml;n beyan edicisidir, lakin onun delaleti s&ouml;z ve konuşma d&uuml;zeyinde değildir.\r\n\r\n\r\n	3. Masumun Tavrı\r\n\r\n\r\n	Masum tarafından başkalarının s&ouml;z veya amellerinin onaylanması ve imzalanmasına &ldquo;masumun tavrı&rdquo; denir. Tavrın niteliği ş&ouml;yledir: Eğer masumun huzurunda bir s&ouml;z s&ouml;ylenir veya bir amel işlenirse ve onlar bunu teyit eder ve onaylarsa, bunu bir t&uuml;r teyit etmiş ve onaylamış sayılırlar. &Ouml;rneğin masumun huzurunda belirli bir şekilde abdest alırlarsa veya namaz kılarlarsa veyahut herhangi bir s&ouml;z s&ouml;ylerlerse yahut herhangi bir isnatta bulunurlarsa ve masum bunun karşısında susarsa, bu susma masumun s&ouml;z konusu amel veya s&ouml;z&uuml; onaylamasına ve teyit etmesine delalet eder ve buna &ldquo;tavır&rdquo; denir; zira s&ouml;z konusu s&ouml;z veya amel şer&rsquo;i a&ccedil;ıdan yanlış olsaydı iyiliği emretmek ve k&ouml;t&uuml;l&uuml;kten sakındırmak esasınca masumun bunun &ouml;n&uuml;n&uuml; alması gerekirdi. Elbette tavrın delil oluşu bir takım şartlar taşır ve onlar şunlardan ibarettir:\r\n\r\n\r\n	1. S&ouml;z konusu s&ouml;z veya amelin masumun huzurunda s&ouml;ylenmiş veya yapılmış olması gerekir veya masum hazır bulunmazsa haberin kendisine ulaşması ve onun buna karşı bir tavır sergilemesi şarttır.\r\n\r\n\r\n	2. Masumun s&ouml;z konusu s&ouml;z veya amele y&ouml;nelik dikkat ve ilim taşıması gerekir.\r\n\r\n\r\n	3. Masumun hata yaptığı takdirde bireyi bilgilendirmeye ve &ouml;n&uuml;n&uuml; almaya g&uuml;&ccedil; yetirmesi gerekir. &Ouml;rneğin onlar takiye halinde olmamalıdırlar.&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	O halde masumun tavrı, bir başkasının s&ouml;z veya amelini teyit etmektir. B&ouml;yle bir tavır m&uuml;&ccedil;tehit i&ccedil;in de delil sayılır ve m&uuml;&ccedil;tehit gerekli şartlara riayet ederek ona istinatta bulunabilir.\r\n\r\n\r\n	Belirtilen hususlardan ş&ouml;yle bir netice alınabilir:\r\n\r\n\r\n	1. S&ouml;z&uuml;n delaleti daha &ccedil;ok ve a&ccedil;ıktır; zira s&ouml;z ve konuşmada kastedilen şeye tamamıyla delalet eden ve h&uuml;km&uuml; a&ccedil;ık bir şekilde a&ccedil;ıklayan &ouml;zel lafız, kelime ve kavramlardan yararlanma imk&acirc;nı mevcuttur.&nbsp; Oysaki amelin delalet miktarı &ccedil;ok sınırlıdır ve &ouml;zel koşullarda sadece fiilin caiz veya farz olmayışına delalet etmektedir. Sorunuzun en son kısmına yanıt verme bağlamında ş&ouml;yle s&ouml;ylemek gerekir: Her ne kadar Hz. Masumlar (a.s) bir&ccedil;ok durumda takiye yapmışsalar veya yarenlerine takiye yapmayı emretmişseler de bizzat onların herhangi bir yerde namaz gibi bir farzı terk ettikleri bildirilmemiştir.\r\n\r\n\r\n	Daha fazla bilgi edinmek i&ccedil;in aşağıdaki başlıklara m&uuml;racaat ediniz:\r\n\r\n\r\n	1. S&uuml;nnetin itibar ve delil kapsamı, soru &ouml;zeti: s&uuml;nnetin delili oluşu d&uuml;nyevi işlerde midir yoksa uhrevi işlerde midir? Soru: 19866 (Site: 19178).\r\n\r\n\r\n	2. Hz Peygamberin (s.a.a) s&ouml;zleri ve vahiy, soru &ouml;zeti: Hz Peygamberin (s.a.a) t&uuml;m s&ouml;z ve konuşmaları vahiy midir yoksa değil midir? Soru: 2651 (Site: 2802).\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Biharu&rsquo;l Envar, c. 31, s. 433: فَإِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَیْهِ وَ آلِهِ عَلَّمَنِی أَلْفَ بَابٍ مِنَ الْعِلْمِ یَفْتَحُ کُلُّ بَابٍ أَلْفَ بَاب&rlm;\r\n\r\n\r\n	[2] Nisa Suresi, 59. ayet: :&quot; یا أَیُّهَا الَّذینَ آمَنُوا أَطیعُوا اللَّهَ وَ أَطیعُوا الرَّسُولَ وَ أُولِی الْأَمْرِ مِنْکُمْ...&quot;\r\n\r\n\r\n	[3] Vesailu&rsquo;ş Şia, c. 27, s. 34: أَنَّه (ص) قَالَ إِنِّی تَارِکٌ فِیکُمُ الثَّقَلَیْنِ مَا إِنْ تَمَسَّکْتُمْ بِهِمَا لَنْ تَضِلُّوا کِتَابَ اللَّهِ وَ عِتْرَتِی أَهْلَ بَیْتِی وَ إِنَّهُمَا لَنْ یَفْتَرِقَا حَتَّى یَرِدَا عَلَیَّ الْحَوْضَ\r\n\r\n\r\n	[4] Muzaffer, Muhammed Rıza, Uslu&rsquo;l Fıkıh, c. 2, s. 57 &ndash; 62, İntişaratı Daru&rsquo;t Taaruf, Beyrut, &ccedil;apı &ccedil;aharum, 1404 h.k &ndash; 1983 miladi.'),(190,'tr198','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İmam Hasan Askeri&rsquo;nin (a.s) Samerra şehrinde kontrol altında bulunması sebebiyle hac farizasını yapmaktan mahrum kaldığı s&ouml;ylenmiştir ve yanı sıra kendisinin Samerra şehrinden &ccedil;ıktığına dair tarihsel bir bulgu elde mevcut değildir. Ama bununla beraber, kesin bir şekilde b&ouml;yle bir iddiada bulunulamaz; &ccedil;&uuml;nk&uuml; bu tespitin aksine bir takım karineler de mevcuttur.&nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;İlk&ouml;nce tarihsel konularda bir konuyu ispat etmek i&ccedil;in delile ihtiya&ccedil; duyduğumuz gibi, onu kesin ve mutlak olarak ret etmek i&ccedil;in de muteber bir delil olmadan g&ouml;r&uuml;ş dile getiremeyeceğimizi belirtmeliyiz. &Ouml;rneğin Amerika kıtasına hi&ccedil;bir peygamber g&ouml;nderilmemiştir ve bu s&ouml;z&uuml;n delili de ayet ve hadislerde onlardan bir eser bulunmamaktadır, diye bir iddiada bulunmak bu kabildendir. Elbette bir ayet veya rivayette konunun ret edildiğine dair a&ccedil;ık bir bulgu yer alırsa onu kabul etmek gerekir. Masum imamların hacca gitmesi hususunda da bu y&ouml;ntemden istifade edilmelidir. Başka bir tabirle eğer a&ccedil;ık&ccedil;a imamlar arasında bir imamın hacca gitmediğine dair tarihsel hadis eksenli bir delil bulunursa o kabul edilebilir. Lakin s&ouml;z konusu imamın hacca gitmesi hakkında tarihsel bir naklin bulunmaması nedeniyle, o imamın kesin bir şekilde hacca gitmediğini ilan etmek m&uuml;mk&uuml;n değildir. İlgili imamın hacca gitmiş olması, lakin tarihsel nakillerde bunun kaydedilmemiş olması muhtemeldir. Bu mukaddimeyle sorunuza d&ouml;n&uuml;yoruz:</p>\r\n\r\n<p>\r\n	Halkın geneli ve &ouml;zellikle saygılı hacılar arasında İmam Hasan Askeri&rsquo;nin (a.s) hacca gitmediği ve bazı hacıların kendisine naiplik ederek hac yaptıkları meşhurdur. Bu hususta şimdiye dek biz İmam Hasan Askeri&rsquo;nin (a.s) hacca gitmediğini a&ccedil;ık&ccedil;a dile getiren tarihsel hi&ccedil;bir muteber delile rastlamadığımızı s&ouml;ylemeliyiz.[1] &Ouml;nceden de belirtildiği gibi bu hususta tarihsel bir verinin olmayışı, onun tarafından hac amellerinin yapılmadığını ispat eden uygun bir delil sayılmaz. B&ouml;yle bir inan&ccedil;, tarihsel kaynaklar esasınca ya bu y&uuml;ce imamın Samerra şehrinde doğmuş olması veya onun k&uuml;&ccedil;&uuml;kl&uuml;k d&ouml;neminde y&uuml;ce babasıyla birlikte bu şehre gelmiş olması nedeniyle ortaya &ccedil;ıkmış olabilir.[2] İmam Hasan Askeri&rsquo;nin (a.s) bir taraftan &ouml;mr&uuml;n&uuml;n sonuna dek Abbasi hilafet sisteminin memurlarının kontrol&uuml; altında olması ve &ouml;te taraftan onun Samerra şehrinden &ccedil;ıktığına dair hi&ccedil;bir verinin bulunmamasına binaen, doğal olarak onun hacca gitmediği d&uuml;ş&uuml;ncesi akla gelmektedir. B&ouml;yle bir akıl y&uuml;r&uuml;tme tam anlamıyla doğru olamaz; zira evvela İmam Hasan Askeri (a.s) şiddetli bir kuşatma ve tam bir kontrol altında olmasına karşın bir&ccedil;ok zamanda resmi olarak mahk&ucirc;m sayılmamaktaydı ve hatta g&ouml;r&uuml;n&uuml;şte ona karşı saygılıca davranılmaya ve kendisinin genel ve saraylarda d&uuml;zenlenen merasimlerde hazır olmasına &ccedil;alışılmaktaydı.[3] İmam Hasan Askeri (a.s) bazen şehirden dışarıya &ccedil;ıkmakta ve sonra d&ouml;nmekteydi.[4] Bu esas uyarınca onun bir gurup hacıyla birlikte ve devlet memurlarının denetimi altında hacca gitmiş olması muhtemeldir. İkincisi, tarihsel bir aktarıma g&ouml;re bir şahıs Mekke şehrinde İmam Hasan Askeri&rsquo;den (a.s) bir rivayet nakletmiştir. Bu rivayetin t&uuml;m metnini okumanız i&ccedil;in bilgilerinize sunuyoruz:</p>\r\n\r\n<p>\r\n	&nbsp;&quot;حدثنا أبو نصر أحمد بن الحسین بن أحمد بن عبید الضبی قال حدثنا أبو القاسم محمد بن عبید الله بن بابویه الرجل الصالح قال حدثنا أبو محمد أحمد بن محمد إبراهیم بن هاشم قال حدثنا الحسن بن علی بن محمد بن علی بن موسى بن جعفر أبو السید المحجوب إمام عصره بمکة[5] قال حدثنی أبی علی بن محمد النقی قال حدثنی أبی محمد بن علی التقی قال حدثنی أبی علی بن موسى الرضا قال حدثنی أبی موسى بن جعفر الکاظم قال حدثنی أبی جعفر بن محمد الصادق قال حدثنی أبی محمد بن علی الباقر قال حدثنی أبی علی بن الحسین السجاد زین العابدین قال حدثنی أبی الحسین بن علی سید شباب أهل الجنة قال حدثنی أبی علی بن أبی طالب سید الأوصیاء قال حدثنی محمد بن عبد الله سید الأنبیاء ص قال حدثنی جبرئیل سید الملائکة قال قال الله سید السادات عز و جل إنی أنا الله لا إلا أنا فمن أقر لی بالتوحید دخل حصنی و من دخل حصنی أمن من عذابی. &quot;[6]</p>\r\n\r\n<p>\r\n	Fıkhi temeller esasınca bu imamın umre amellerini yerine getirmeden Mekke şehrinde bulunmasının imk&acirc;nsız olduğunu bilmekteyiz. Bundan dolayı, eğer bu rivayeti kabul edersek kendisi kesinlikle umre amellerini yerine getirmiştir ve b&uuml;y&uuml;k bir ihtimalle ilahi farz olan haccı da yapmıştır.</p>\r\n\r\n<p>\r\n	Daha fazla bilgi edinmek i&ccedil;in rehberlik b&uuml;rosunun eğitim ve araştırma muavinliği tarafından hazırlanan ve Meş&rsquo;ar yayınları tarafından basılan Haccu&rsquo;l Enbiya ve Eimme kitabına m&uuml;racaat ediniz.</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] B&ouml;yle bir delile ulaşırsak, onu size bildireceğiz. Eğer bu hususta &ouml;zel bir kaynak size tanıtılmışsa, itibar derecesini incelememiz i&ccedil;in onu bize g&ouml;nderin.</p>\r\n\r\n<p>\r\n	[2] Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c. 50, s. 236, M&uuml;esseset&uuml;&rsquo;l Vefa, Bayrut, 1404 h.k.</p>\r\n\r\n<p>\r\n	[3] a.g.e, s. 265, hadis 25;&nbsp; s. 269, hadis 34; s. 270, hadis 37 ve &hellip;</p>\r\n\r\n<p>\r\n	[4] a.g.e, s. 260, hadis 20.</p>\r\n\r\n<p>\r\n	[5] Rivayetin bu b&ouml;l&uuml;m&uuml;, İmam Hasan Askeri&rsquo;nin (a.s) Mekke&rsquo;de olduğuna işaret etmektedir.</p>\r\n\r\n<p>\r\n	[6] Şeyh Saduk, Uyunu Ahbaru&rsquo;r Rıza (a.s), c. 2, s. 135, hadis 3, intişaratı cihan, 1378 h.ş.</p>\r\n','İmam Hasan Askeri&rsquo;nin (a.s) Samerra şehrinde kontrol altında bulunması sebebiyle hac farizasını yapmaktan mahrum kaldığı s&ouml;ylenmiştir ve yanı sıra kendisinin Samerra şehrinden &ccedil;ıktığına dair tarihsel bir bulgu elde mevcut değildir. Ama bununla beraber, kesin bir şekilde b&ouml;yle bir iddiada bulunulamaz; &ccedil;&uuml;nk&uuml; bu tespitin aksine bir takım karineler de mevcuttur.&nbsp;','&nbsp;İlk&ouml;nce tarihsel konularda bir konuyu ispat etmek i&ccedil;in delile ihtiya&ccedil; duyduğumuz gibi, onu kesin ve mutlak olarak ret etmek i&ccedil;in de muteber bir delil olmadan g&ouml;r&uuml;ş dile getiremeyeceğimizi belirtmeliyiz. &Ouml;rneğin Amerika kıtasına hi&ccedil;bir peygamber g&ouml;nderilmemiştir ve bu s&ouml;z&uuml;n delili de ayet ve hadislerde onlardan bir eser bulunmamaktadır, diye bir iddiada bulunmak bu kabildendir. Elbette bir ayet veya rivayette konunun ret edildiğine dair a&ccedil;ık bir bulgu yer alırsa onu kabul etmek gerekir. Masum imamların hacca gitmesi hususunda da bu y&ouml;ntemden istifade edilmelidir. Başka bir tabirle eğer a&ccedil;ık&ccedil;a imamlar arasında bir imamın hacca gitmediğine dair tarihsel hadis eksenli bir delil bulunursa o kabul edilebilir. Lakin s&ouml;z konusu imamın hacca gitmesi hakkında tarihsel bir naklin bulunmaması nedeniyle, o imamın kesin bir şekilde hacca gitmediğini ilan etmek m&uuml;mk&uuml;n değildir. İlgili imamın hacca gitmiş olması, lakin tarihsel nakillerde bunun kaydedilmemiş olması muhtemeldir. Bu mukaddimeyle sorunuza d&ouml;n&uuml;yoruz:\r\n\r\n\r\n	Halkın geneli ve &ouml;zellikle saygılı hacılar arasında İmam Hasan Askeri&rsquo;nin (a.s) hacca gitmediği ve bazı hacıların kendisine naiplik ederek hac yaptıkları meşhurdur. Bu hususta şimdiye dek biz İmam Hasan Askeri&rsquo;nin (a.s) hacca gitmediğini a&ccedil;ık&ccedil;a dile getiren tarihsel hi&ccedil;bir muteber delile rastlamadığımızı s&ouml;ylemeliyiz.[1] &Ouml;nceden de belirtildiği gibi bu hususta tarihsel bir verinin olmayışı, onun tarafından hac amellerinin yapılmadığını ispat eden uygun bir delil sayılmaz. B&ouml;yle bir inan&ccedil;, tarihsel kaynaklar esasınca ya bu y&uuml;ce imamın Samerra şehrinde doğmuş olması veya onun k&uuml;&ccedil;&uuml;kl&uuml;k d&ouml;neminde y&uuml;ce babasıyla birlikte bu şehre gelmiş olması nedeniyle ortaya &ccedil;ıkmış olabilir.[2] İmam Hasan Askeri&rsquo;nin (a.s) bir taraftan &ouml;mr&uuml;n&uuml;n sonuna dek Abbasi hilafet sisteminin memurlarının kontrol&uuml; altında olması ve &ouml;te taraftan onun Samerra şehrinden &ccedil;ıktığına dair hi&ccedil;bir verinin bulunmamasına binaen, doğal olarak onun hacca gitmediği d&uuml;ş&uuml;ncesi akla gelmektedir. B&ouml;yle bir akıl y&uuml;r&uuml;tme tam anlamıyla doğru olamaz; zira evvela İmam Hasan Askeri (a.s) şiddetli bir kuşatma ve tam bir kontrol altında olmasına karşın bir&ccedil;ok zamanda resmi olarak mahk&ucirc;m sayılmamaktaydı ve hatta g&ouml;r&uuml;n&uuml;şte ona karşı saygılıca davranılmaya ve kendisinin genel ve saraylarda d&uuml;zenlenen merasimlerde hazır olmasına &ccedil;alışılmaktaydı.[3] İmam Hasan Askeri (a.s) bazen şehirden dışarıya &ccedil;ıkmakta ve sonra d&ouml;nmekteydi.[4] Bu esas uyarınca onun bir gurup hacıyla birlikte ve devlet memurlarının denetimi altında hacca gitmiş olması muhtemeldir. İkincisi, tarihsel bir aktarıma g&ouml;re bir şahıs Mekke şehrinde İmam Hasan Askeri&rsquo;den (a.s) bir rivayet nakletmiştir. Bu rivayetin t&uuml;m metnini okumanız i&ccedil;in bilgilerinize sunuyoruz:\r\n\r\n\r\n	&nbsp;&quot;حدثنا أبو نصر أحمد بن الحسین بن أحمد بن عبید الضبی قال حدثنا أبو القاسم محمد بن عبید الله بن بابویه الرجل الصالح قال حدثنا أبو محمد أحمد بن محمد إبراهیم بن هاشم قال حدثنا الحسن بن علی بن محمد بن علی بن موسى بن جعفر أبو السید المحجوب إمام عصره بمکة[5] قال حدثنی أبی علی بن محمد النقی قال حدثنی أبی محمد بن علی التقی قال حدثنی أبی علی بن موسى الرضا قال حدثنی أبی موسى بن جعفر الکاظم قال حدثنی أبی جعفر بن محمد الصادق قال حدثنی أبی محمد بن علی الباقر قال حدثنی أبی علی بن الحسین السجاد زین العابدین قال حدثنی أبی الحسین بن علی سید شباب أهل الجنة قال حدثنی أبی علی بن أبی طالب سید الأوصیاء قال حدثنی محمد بن عبد الله سید الأنبیاء ص قال حدثنی جبرئیل سید الملائکة قال قال الله سید السادات عز و جل إنی أنا الله لا إلا أنا فمن أقر لی بالتوحید دخل حصنی و من دخل حصنی أمن من عذابی. &quot;[6]\r\n\r\n\r\n	Fıkhi temeller esasınca bu imamın umre amellerini yerine getirmeden Mekke şehrinde bulunmasının imk&acirc;nsız olduğunu bilmekteyiz. Bundan dolayı, eğer bu rivayeti kabul edersek kendisi kesinlikle umre amellerini yerine getirmiştir ve b&uuml;y&uuml;k bir ihtimalle ilahi farz olan haccı da yapmıştır.\r\n\r\n\r\n	Daha fazla bilgi edinmek i&ccedil;in rehberlik b&uuml;rosunun eğitim ve araştırma muavinliği tarafından hazırlanan ve Meş&rsquo;ar yayınları tarafından basılan Haccu&rsquo;l Enbiya ve Eimme kitabına m&uuml;racaat ediniz.\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] B&ouml;yle bir delile ulaşırsak, onu size bildireceğiz. Eğer bu hususta &ouml;zel bir kaynak size tanıtılmışsa, itibar derecesini incelememiz i&ccedil;in onu bize g&ouml;nderin.\r\n\r\n\r\n	[2] Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c. 50, s. 236, M&uuml;esseset&uuml;&rsquo;l Vefa, Bayrut, 1404 h.k.\r\n\r\n\r\n	[3] a.g.e, s. 265, hadis 25;&nbsp; s. 269, hadis 34; s. 270, hadis 37 ve &hellip;\r\n\r\n\r\n	[4] a.g.e, s. 260, hadis 20.\r\n\r\n\r\n	[5] Rivayetin bu b&ouml;l&uuml;m&uuml;, İmam Hasan Askeri&rsquo;nin (a.s) Mekke&rsquo;de olduğuna işaret etmektedir.\r\n\r\n\r\n	[6] Şeyh Saduk, Uyunu Ahbaru&rsquo;r Rıza (a.s), c. 2, s. 135, hadis 3, intişaratı cihan, 1378 h.ş.'),(191,'tr197','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Fıkıhta i&ccedil;tihat makamına ulaşan bir kimse tarafından İslam toplumunu y&ouml;netmek anlamıyla fakihin velayeti konusu, bazılarının bakışında İslam d&uuml;ş&uuml;nce tarihinde yeni bir olgudur ve bunun ge&ccedil;mişi iki asırdan daha azdır. Bu kimseler, fakihin fakih olması cihetiyle taşıdığı fetva ve yargı hakkına ek olarak, bir &uuml;lkeye veya İslam &uuml;lkelerine veyahut t&uuml;m d&uuml;nya &uuml;lkelerine de h&uuml;k&uuml;m etme ve &ouml;nderlik etme hakkına sahip olması anlamında hi&ccedil;bir Şii ve S&uuml;nni fakihin bu konuyu incelemediği iddiasını g&uuml;tmektedirler. Ama bu hususta İslam d&uuml;ş&uuml;nce tarihine &ouml;zetle g&ouml;z atacak olursak, Şii k&uuml;lt&uuml;r&uuml;nde gıyap d&ouml;neminde toplumun y&ouml;netilmesinin kutsal şeriat sahibi tarafından adil fakihlerin y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;ne bırakıldığını ve bunun kesin ve kuşkusuz bir husus olduğunu g&ouml;r&uuml;r&uuml;z. Bu y&uuml;zden bu konunun esası hakkında tartışmak yerine daha &ccedil;ok bunun getirileri ve gereklerine değinilmiş ve bu hususlar incelenmiştir. Şeyh Mufid gibi İslam d&uuml;nyasının b&uuml;y&uuml;k fakihlerinin s&ouml;zleri fakihin velayeti esasının kabul edildiğini yansıtmaktadır (fakihler gıyap d&ouml;neminde masum imamlar tarafından İslam toplumunun işlerini idare etmekle g&ouml;revlendirilmişlerdir) ve bin yıldan fazla ge&ccedil;mişi olan bu değerli s&ouml;zler bug&uuml;nde aynı şekilde aydınlığını s&uuml;rd&uuml;rmektedir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Fakihin Velayetinin Tarihsel Ge&ccedil;mişi</p>\r\n\r\n<p>\r\n	Fıkıhta i&ccedil;tihat makamına eren bir kimse tarafından İslam toplumunu y&ouml;netmek anlamıyla fakihin velayeti konusu, bazılarının bakışında İslam d&uuml;ş&uuml;nce tarihinde yeni bir olgudur ve bunun ge&ccedil;mişi iki asırdan daha azdır. Bu kimseler, fakih olma cihetiyle fakihin fetva ve yargı&ccedil;lık hakkına ek olarak, bir &uuml;lkeyi veya İslam &uuml;lkelerini veyahut t&uuml;m d&uuml;nya &uuml;lkelerine hakimiyet s&uuml;rmek ve onların &ouml;nderliğini yapmak hakkı manasında hi&ccedil;bir Şii ve S&uuml;nni fakihin bu konuyu incelemediği iddiasını g&uuml;tmektedirler. Bunu iki asırdan az bir s&uuml;re &ouml;nce Fazıl Kaşani olarak meşhur olan ve Feth Ali Kacar&rsquo;ın &ccedil;ağdaşı olan Merhum Molla Ahmet Neraki ortaya atmıştır. Bu iddianın devamında merhum Neraki tarafından bu meselenin dile getirilişinin nedeni, zamanın padişahını desteklemek olarak değerlendirilmiştir![1] Elbette Merhum Neraki zamanın padişahını teyit etmek isteseydi bunun en iyi yolu &ouml;nceki bazı &acirc;limlerin y&ouml;ntemiyle (sultan Allah&rsquo;ın g&ouml;lgesidir)[2] gibi bir takım rivayetlere istinatta bulunması ve bu t&uuml;r rivayetleri padişaha uyarlayarak ona itaat etmenin şer&rsquo;i ve ilahi bir farz olduğunu s&ouml;ylemesiydi.[3] Şaha uyarlanması doğru olmayan bir sıfatla fakihi h&acirc;kim ve &ouml;nder olarak değerlendirmesi gerekmezdi. Eğer onun ilk&ouml;nce b&ouml;yle bir makamı fakih i&ccedil;in ispatladığı ve ardından bir fakih sıfatıyla şahın saltanatını onaylayarak kendisine şer&rsquo;i bir meşruiyet verdiği s&ouml;ylenecek olursa, yolu bu şekilde uzatmanın ne gibi bir faydası olduğunu ve neden şahı direkt olarak tanrının g&ouml;lgesi sıfatıyla tanıtmadığını ve ona itaat etmeyi farz saymadığını sorarız. Eğer onun da makam hırsı taşıdığı ve kendi asi eğilimini meşru kılmak i&ccedil;in bu efsaneyi İslam&rsquo;a isnat ettiği ihtimali dile getirilirse, bu arı, ahlak &uuml;stadı, şair ve arif fakihin hayat ve y&ouml;nteminin bu t&uuml;r iftira ve y&uuml;zeysel tahlillerden uzak olduğunu s&ouml;ylemek gerekir. B&ouml;yle iddialar ondan &ccedil;ok bunu &ouml;ne s&uuml;renlerin ge&ccedil;miş ve şimdiki durumlarıyla daha &ccedil;ok uyuşmaktadır. Eğer bilimsel bir araştırma olmaktan &ccedil;ok bir hayıflanmayı yansıtan bu hik&acirc;yeyi bir kenara bırakır ve bu hususta İslam d&uuml;ş&uuml;ncesinin ge&ccedil;mişini &ouml;zetle tarayacak olursak Şii k&uuml;lt&uuml;r&uuml;nde gıyap d&ouml;neminde toplumun idaresinin kutsal şeriat sahibi tarafından adil fakihlerin y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;ne bırakıldığı hususunun kesin ve kuşkusuz bir konu olduğu g&ouml;r&uuml;lecektir. Bu y&uuml;zden bu konunun esası hakkında tartışmak yerine onun getiri ve gereklerine değinilmiş ve onlar incelenmiştir. Merhum Şeyh Mufid (333 ya 314 &ndash; 338 h.k.) hicri d&ouml;rd&uuml;nc&uuml; ve beşinci asırdaki Şia tarihinin b&uuml;y&uuml;k fakihlerindendir. O, el- Maknaa kitabının iyiliği emretmek ve k&ouml;t&uuml;l&uuml;kten sakındırmak babında iyiliği emretmek ve k&ouml;t&uuml;l&uuml;kten sakındırmanın mertebelerini a&ccedil;ıkladıktan sonra &ouml;ld&uuml;rmek ve yaralamak merhalesine tekab&uuml;l eden en &uuml;st merhaleye varınca ş&ouml;yle demektedir:&nbsp; Y&uuml;k&uuml;ml&uuml; şahıs iyiliği emretme ve k&ouml;t&uuml;l&uuml;kten sakındırma durumunda &ouml;ld&uuml;rme veya yaralama hakkına sahip değildir. Bunu toplumun işlerini idare etmek ve y&ouml;netmek i&ccedil;in atanmış sultan ve zamanın h&acirc;kimi yapabilir. Sonra kendisi bu konunun devamında ş&ouml;yle demektedir: İlahi hadleri icra etme meselesi Allah tarafından atanmış İslami sultan ve h&acirc;kime bağlıdır. Bunlar da Muhammed&rsquo;in ailesinden olan hidayet imamları ve imamların y&ouml;netici veya h&acirc;kim olarak atadığı kimselerdir. İmamlar imk&acirc;n elverdiğinde bu konu hakkında g&ouml;r&uuml;ş belirtmeyi Şii fakihler ve kendi takip&ccedil;ilerine bırakmışlardır.[4] Zalimlerin h&acirc;kimiyetinden kaynaklanan korkunun belirgin olduğu bu tabirlerde Şeyh Mufid (r.a) ilk &ouml;nce Allah tarafından atanmış sultandan bahsetmekte ve onu iyiliği emretmek ve k&ouml;t&uuml;l&uuml;kten sakındırma y&ouml;n&uuml;nde &ouml;ld&uuml;rme ve yaralama konusunda karar veren mercii olarak saymaktadır. Ardından iyiliği emretmek ve k&ouml;t&uuml;l&uuml;kten sakındırmak konusunun a&ccedil;ık &ouml;rneklerinden sayılan hadleri uygulamak konusuna değinmekte[5] ve bu &ouml;nemli işin Allah tarafından atanmış İslami sultanın y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;nde olduğu konusunu tekrar hatırlatarak bir işaretle onları şu şekilde tanıtmaktadır:</p>\r\n\r\n<p>\r\n	1. Allah&rsquo;ın direkt bir şekilde İslam toplumunu idare etmek ve ilahi hadleri uygulamak i&ccedil;in atadığı masum imamlar.</p>\r\n\r\n<p>\r\n	2. Masum imamların İslam toplumunu idare etmek ve siyasal &ouml;nderlik etmek i&ccedil;in atadığı y&ouml;netici ve h&acirc;kimler.</p>\r\n\r\n<p>\r\n	3. Bu &ouml;nderlik ve ilahi hadleri uygulamak i&ccedil;in masum imam tarafından atanmış Şii fakihler.</p>\r\n\r\n<p>\r\n	Bu şekilde Merhum Şeyh Mufid Şii k&uuml;lt&uuml;r&uuml;nde a&ccedil;ık ve kesin olan masum imamların h&acirc;kimiyet ve &ouml;nderliği konusuna belirgin bir şekilde ve siyasal işleri &uuml;stlenmek i&ccedil;in bir birey sıfatıyla masum imamların atamış olduğu &ouml;zel vekillere işaret etmektedir. Hz Ali (a.s) d&ouml;neminde Maliki Eşter, imam-ı zamanın k&uuml;&ccedil;&uuml;k gıyap d&ouml;nemindeki d&ouml;rt vekili ve genel bir sıfatla bu hususları &uuml;stlenmek i&ccedil;in onlar tarafından atanmış genel vekiller olan Şii fakihleri bunun &ouml;rnekleridir. Elbette Şeyh Mufid Şii fakihleri i&ccedil;in bu ilahi vazifeye g&ouml;re amel etme imk&acirc;nının muhtemelen olamayacağına da dikkat etmiştir. Bu y&uuml;zden &ldquo;imkan d&acirc;hilinde&rdquo; tabiri ile bu hususa işaret etmiş ve ardından bu imkanın fazla olduğu durumlara değinmiş ve ş&ouml;yle demiştir: Eğer bir fakih kendi evlat ve hizmet&ccedil;ileri hakkında ilahi hadleri uygulayabilirse ve bu konuda zalim sultan ve h&acirc;kimden kendisine bir zararın gelmesinden korkmazsa, bunu icra etmelidir.[6] İnsanın y&uuml;z&uuml;ne h&uuml;z&uuml;n g&ouml;zyaşları akıtan bu s&ouml;zler İslam tarihinin bir&ccedil;ok d&ouml;nemindeki Şia&rsquo;nın sağlam d&uuml;ş&uuml;ncesinin mazlumiyetini g&ouml;stermekte ve Ehlibeyt mektebinin d&uuml;ş&uuml;nce ve k&uuml;lt&uuml;r&uuml;ndeki &ldquo;fakihin velayeti&rdquo; konusunun a&ccedil;ıklığını yansıtmaktadır. Ardından Şeyh Mufid ilahi hadlerin uygulanma imkanının başka bir şeklini dile getirmekte ve ş&ouml;yle demektedir: Bu husus &ndash;hadlerin uygulanması- h&acirc;kim kimsenin atadığı kimseye -fakih- a&ccedil;ık bir farzdır veya kendi tebaasından bir grubun &ouml;nderliğini ona vermesidir. O halde o ilahi hadleri uygulamalı, şer&rsquo;i h&uuml;k&uuml;mleri icra etmeli, iyiliği emretmeli ve k&ouml;t&uuml;l&uuml;kten sakındırmalı ve kafirlerle cihat etmelidir[7]; yani eğer zalim bir sultan ve h&acirc;kim bir fakihi ilahi hadleri uygulayabilecek bir makama atarlarsa ve ona bir zarar gelmezse, bu işi yapması gerekir. Bu tabirlerde Merhum Şeyh Mufid d&ouml;rt meseleye işaret etmektedir:</p>\r\n\r\n<p>\r\n	1. İslam h&acirc;kiminin yetkilerinden olan İslami cezanın icra edilmesinden ibaret ilahi hadlerin uygulanması.</p>\r\n\r\n<p>\r\n	2. T&uuml;m ilahi h&uuml;k&uuml;mleri kapsayan ve mutlak olarak t&uuml;m g&ouml;revleri i&ccedil;eren h&uuml;k&uuml;mlerin icrası ve uygulaması. Bu esas uyarınca fakihin t&uuml;m toplumda ve toplumun alanlarında İslam&rsquo;ın h&acirc;kim olması i&ccedil;in &ccedil;alışması gerekir.</p>\r\n\r\n<p>\r\n	3. Y&uuml;ksek mertebelerinin İslami h&acirc;kimin yetkileri d&acirc;hilinde bulunan iyiliği emretmek ve k&ouml;t&uuml;l&uuml;kten sakındırmak meselesi. Merhum Mufid daha &ouml;nce buna işaret etmişti. &nbsp;</p>\r\n\r\n<p>\r\n	4. Savunmayı ve saldırıyı i&ccedil;eren k&acirc;firlere karşı cihat ve m&uuml;cadele etmek.[8]</p>\r\n\r\n<p>\r\n	Adından bir başka defa daha Şeyh Mufid belki de kabul edilmeyen her gerek&ccedil;e ve makul olmayan her yorumun &ouml;n&uuml;n&uuml; almak i&ccedil;in bu hususta bir s&ouml;z daha s&ouml;ylemektedir: Muhammed ailesinin takip&ccedil;ileri olan fakihlerin şunları yapması gerekir: Eğer kendilerinin imk&acirc;nı bulunuyorsa ve fesat ehlinin eziyetinden g&uuml;vende iseler kendi kardeşleri ile Cuma namazları, bayram namazları, istiska, g&uuml;neş tutulması ve ay tutulması namazlarında bir araya gelmeleri gerekir. Onlar kardeşleri arasında hak ile yargıda bulunmalı ve birbirleri ile aralarında ihtilaf bulunan ve hi&ccedil; kimsenin kendi iddiasını ispatlamak i&ccedil;in tanığı bulunmadığı durumlarda barış tesis etmelidirler. Onların İslam&rsquo;da yargı&ccedil;lar i&ccedil;in belirtilmiş t&uuml;m hususları yapmaları gerekir. Zira imamlar kendilerinden nakledilmiş ve bilginler nezdinde sahih ve muteber olan rivayetler esasınca bu işi uygulama imk&acirc;nının bulunması durumunda bunu onlara &ndash;fakihlere &ndash; devretmiştirler.[9] Burada Şeyh Mufid iki &ouml;nemli meseleye işaret etmektedir:</p>\r\n\r\n<p>\r\n	1. Cuma namazı, Ramazan ve Kurban bayramı namazları ve istiska namazı ve dehşet namazı gibi namazların ikame edilmesi.</p>\r\n\r\n<p>\r\n	2. Hakemlik ve yargı&ccedil;lık.</p>\r\n\r\n<p>\r\n	Şeyh Mufid bunların her ikisini de fakihlerin işlerinden saymakta ve bu hususta onların Ehlibeyt tarafından atandığını s&ouml;ylemekte ve kendi delilinin de rivayetler olduğunu bildirmektedir. Biz gelecek konularda fakihin velayetiyle ilgili olan bu rivayetlere detaylıca işaret edeceğiz. Ama burada şu noktayı a&ccedil;ıklamakla yetiniyoruz: Ramazan ve Kurban bayramı namazları hakkındaki muteber rivayetlerde a&ccedil;ık&ccedil;a[10] ve Cuma namazı konusunda ise işaretle[11] adil imamın varlığı bir şart olarak belirtilmiştir. Bu y&uuml;zden bazı fakihler adil imamı masum imam olarak yorumlayarak bu namazı gıyap asrında farz bilmemiştir. Ama Şeyh Mufid bu namazların Şii fakihlerin g&ouml;revleri olduğunu s&ouml;yleyerek ger&ccedil;ekte onları adil imam olarak değerlendirmiştir. Bu husus k&acirc;firlerle cihat etmenin fakihlerin vazifelerinden sayıldığı kendisinin &ouml;nceki s&ouml;z&uuml;yle de uyuşmaktadır. Zira bu s&ouml;z en azından a&ccedil;ık&ccedil;a başlangı&ccedil; cihadını kapsamaktadır ve rivayetlerde cihadın kendisine itaatin farz olduğu bir imamın varlığı şartıyla ger&ccedil;ekleşeceği belirtilmiştir.[12]&nbsp; Bazı fakihler imamın sadece masum imam olduğunu ve başlangı&ccedil; cihadının fakihin emriyle ger&ccedil;ekleşmesinin caiz olmadığını s&ouml;ylemiştir. Ama Şeyh Mufid, gıyap d&ouml;neminde masum imamlar tarafından atanmış bir fakihin itaat edilmesi farz olan imamın bir &ouml;rneği olduğuna ve k&acirc;firler ile başlangı&ccedil; cihadına teşebb&uuml;s edebileceğine inanmaktadır. Bu İslam d&uuml;nyasının b&uuml;y&uuml;k fakihinin b&uuml;t&uuml;n bu s&ouml;zleri fakihin velayeti esasını kabul etmeyi ve gıyap d&ouml;neminde fakihlerin masum imamlar tarafından İslam toplumunun işlerini y&ouml;netmek i&ccedil;in atandığını yansıtmaktadır. &Uuml;zerinden bin yıldan fazla zaman ge&ccedil;miş olan bu değerli s&ouml;zler hen&uuml;z de aydınlığını korumaktadır. Elbette bazıları bu s&ouml;zlerin ışıldamasını g&ouml;rmemekte veyahut g&ouml;rmek istememektedir.[13]</p>\r\n\r\n<p>\r\n	Fakihin velayeti hakkında daha fazla bilgi edinmek i&ccedil;in: 2149 (Site: 2272), 20820 (Site: 20095), 39 (Site: 272) ve 6195 (Site: 6688) sayılı cevaplara m&uuml;racaat edebilirsiniz.</p>\r\n\r\n<p>\r\n	İnşallah yanıtınızı alırsınız.</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Mehdi Hairi Yezdi, Hikmet ve Hukumet, s. 178.</p>\r\n\r\n<p>\r\n	[2] Meclisi, Muhammed Bakır, c. 72, s. 354, (کتاب العشرة، باب أحوال الملوک و ألامراء حدیث 69). Elbette Hz. İmam Humeyni, bu rivayetleri veliyy-i fakih veya masum imamı i&ccedil;erleyecek şekilde tefsir etmiştir.</p>\r\n\r\n<p>\r\n	[3] Bu t&uuml;r rivayetleri iki şekilde tefsir ettiklerini bilmek gerekir:</p>\r\n\r\n<p>\r\n	A. Hakimiyet ve devleti elinde bulunduran kimse, Allah&rsquo;ın g&ouml;lgesidir ve ona itaat etmek farzdır. Bu tefsir esasınca, hakimin &ouml;zellikleri ve onun tarafından devleti ele ge&ccedil;irme tarzı, ona itaat etme konusuna m&uuml;dahil değildir. Ş&uuml;phesiz b&ouml;yle bir tefsir, sultan ve meliklerin zevkiyle uyuşur ve mevcut durumu meşru kılar.</p>\r\n\r\n<p>\r\n	B. Hakimiyet ve devleti ele ge&ccedil;iren kimsenin Allah&rsquo;ın g&ouml;lgesi olması gerekir; yani onun devleti ve şahsi &ouml;zellikleri Allah ve şeriat tarafından onaylanır bir şekilde olmalıdır. Sadece İslam&rsquo;ın kabul ettiği &ouml;zellikleri taşıyan ve İslam&rsquo;ın benimsediği bir şekilde devleti ele ge&ccedil;iren kimseye şeriat a&ccedil;ısından itaat etmek lazım olur. Fakihin velayeti teorisi, kapsamlı şartlara haiz fakihi bu &ouml;zellikleri taşıyan biri olarak tanıtmaktadır. &nbsp;</p>\r\n\r\n<p>\r\n	[4] Şeyh Mufid, El- Maknaa, s. 810.</p>\r\n\r\n<p>\r\n	[5] Bazıları İslami ceza ve hadlerin uygulanmasının yargı alanına girdiğini ve fakihin yargı yetkisiyle ilgili olduğunu zannetmektedirler. Oysaki fıkıh literat&uuml;r&uuml;nde yargı, bireyler arasında hakemlik yapmak ve &ccedil;ekişmelerini halletmeyle ilgilidir. Su&ccedil;lulara y&ouml;nelik İslami cezaların uygulanması ise, toplumu y&ouml;netmek ve idare etmek anlamında fakihin velayetinin yetkisi dahilindedir.</p>\r\n\r\n<p>\r\n	[6] Şeyh Mufid, El- Maknaa, s. 810.</p>\r\n\r\n<p>\r\n	[7] a.g.e.</p>\r\n\r\n<p>\r\n	[8] Bu tabirden fakih tarafından başlangı&ccedil; cihadının ilan edilebileceği anlaşılmaktadır. Bunun araştırılması başka bir fırsatı gerektirir ve biz gelecek sayfalarda &ouml;zetle bu konuya değineceğiz.</p>\r\n\r\n<p>\r\n	[9] Şeyh Mufid, El- Maknaa, s. 811.</p>\r\n\r\n<p>\r\n	[10] Şeyh H&uuml;rr&rsquo;&uuml; Amuli, Vesailu&rsquo;ş Şia, c. 5, s. 95 &ndash; 96, (کتاب الصلوة، ابواب صلوة العبد، باب 2 حدیث1).</p>\r\n\r\n<p>\r\n	[11] a.g.e, s. 12 &ndash; 13,&nbsp; (کتاب الصلوة، أبواب صلوة الجمعة و آدابها، باب).</p>\r\n\r\n<p>\r\n	[12] a.g.e, s. 32 &ndash; 35, (کتاب الجهاد، أبواب جهاد العدو، باب 12).</p>\r\n\r\n<p>\r\n	[13] Mehdi Hadevi Tahrani&rsquo;nin Velayet Ve Diyanet kitabından iktibas edilmiştir., s. 67 &ndash; 74.</p>\r\n','Fıkıhta i&ccedil;tihat makamına ulaşan bir kimse tarafından İslam toplumunu y&ouml;netmek anlamıyla fakihin velayeti konusu, bazılarının bakışında İslam d&uuml;ş&uuml;nce tarihinde yeni bir olgudur ve bunun ge&ccedil;mişi iki asırdan daha azdır. Bu kimseler, fakihin fakih olması cihetiyle taşıdığı fetva ve yargı hakkına ek olarak, bir &uuml;lkeye veya İslam &uuml;lkelerine veyahut t&uuml;m d&uuml;nya &uuml;lkelerine de h&uuml;k&uuml;m etme ve &ouml;nderlik etme hakkına sahip olması anlamında hi&ccedil;bir Şii ve S&uuml;nni fakihin bu konuyu incelemediği iddiasını g&uuml;tmektedirler. Ama bu hususta İslam d&uuml;ş&uuml;nce tarihine &ouml;zetle g&ouml;z atacak olursak, Şii k&uuml;lt&uuml;r&uuml;nde gıyap d&ouml;neminde toplumun y&ouml;netilmesinin kutsal şeriat sahibi tarafından adil fakihlerin y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;ne bırakıldığını ve bunun kesin ve kuşkusuz bir husus olduğunu g&ouml;r&uuml;r&uuml;z. Bu y&uuml;zden bu konunun esası hakkında tartışmak yerine daha &ccedil;ok bunun getirileri ve gereklerine değinilmiş ve bu hususlar incelenmiştir. Şeyh Mufid gibi İslam d&uuml;nyasının b&uuml;y&uuml;k fakihlerinin s&ouml;zleri fakihin velayeti esasının kabul edildiğini yansıtmaktadır (fakihler gıyap d&ouml;neminde masum imamlar tarafından İslam toplumunun işlerini idare etmekle g&ouml;revlendirilmişlerdir) ve bin yıldan fazla ge&ccedil;mişi olan bu değerli s&ouml;zler bug&uuml;nde aynı şekilde aydınlığını s&uuml;rd&uuml;rmektedir.','&nbsp;Fakihin Velayetinin Tarihsel Ge&ccedil;mişi\r\n\r\n\r\n	Fıkıhta i&ccedil;tihat makamına eren bir kimse tarafından İslam toplumunu y&ouml;netmek anlamıyla fakihin velayeti konusu, bazılarının bakışında İslam d&uuml;ş&uuml;nce tarihinde yeni bir olgudur ve bunun ge&ccedil;mişi iki asırdan daha azdır. Bu kimseler, fakih olma cihetiyle fakihin fetva ve yargı&ccedil;lık hakkına ek olarak, bir &uuml;lkeyi veya İslam &uuml;lkelerini veyahut t&uuml;m d&uuml;nya &uuml;lkelerine hakimiyet s&uuml;rmek ve onların &ouml;nderliğini yapmak hakkı manasında hi&ccedil;bir Şii ve S&uuml;nni fakihin bu konuyu incelemediği iddiasını g&uuml;tmektedirler. Bunu iki asırdan az bir s&uuml;re &ouml;nce Fazıl Kaşani olarak meşhur olan ve Feth Ali Kacar&rsquo;ın &ccedil;ağdaşı olan Merhum Molla Ahmet Neraki ortaya atmıştır. Bu iddianın devamında merhum Neraki tarafından bu meselenin dile getirilişinin nedeni, zamanın padişahını desteklemek olarak değerlendirilmiştir![1] Elbette Merhum Neraki zamanın padişahını teyit etmek isteseydi bunun en iyi yolu &ouml;nceki bazı &acirc;limlerin y&ouml;ntemiyle (sultan Allah&rsquo;ın g&ouml;lgesidir)[2] gibi bir takım rivayetlere istinatta bulunması ve bu t&uuml;r rivayetleri padişaha uyarlayarak ona itaat etmenin şer&rsquo;i ve ilahi bir farz olduğunu s&ouml;ylemesiydi.[3] Şaha uyarlanması doğru olmayan bir sıfatla fakihi h&acirc;kim ve &ouml;nder olarak değerlendirmesi gerekmezdi. Eğer onun ilk&ouml;nce b&ouml;yle bir makamı fakih i&ccedil;in ispatladığı ve ardından bir fakih sıfatıyla şahın saltanatını onaylayarak kendisine şer&rsquo;i bir meşruiyet verdiği s&ouml;ylenecek olursa, yolu bu şekilde uzatmanın ne gibi bir faydası olduğunu ve neden şahı direkt olarak tanrının g&ouml;lgesi sıfatıyla tanıtmadığını ve ona itaat etmeyi farz saymadığını sorarız. Eğer onun da makam hırsı taşıdığı ve kendi asi eğilimini meşru kılmak i&ccedil;in bu efsaneyi İslam&rsquo;a isnat ettiği ihtimali dile getirilirse, bu arı, ahlak &uuml;stadı, şair ve arif fakihin hayat ve y&ouml;nteminin bu t&uuml;r iftira ve y&uuml;zeysel tahlillerden uzak olduğunu s&ouml;ylemek gerekir. B&ouml;yle iddialar ondan &ccedil;ok bunu &ouml;ne s&uuml;renlerin ge&ccedil;miş ve şimdiki durumlarıyla daha &ccedil;ok uyuşmaktadır. Eğer bilimsel bir araştırma olmaktan &ccedil;ok bir hayıflanmayı yansıtan bu hik&acirc;yeyi bir kenara bırakır ve bu hususta İslam d&uuml;ş&uuml;ncesinin ge&ccedil;mişini &ouml;zetle tarayacak olursak Şii k&uuml;lt&uuml;r&uuml;nde gıyap d&ouml;neminde toplumun idaresinin kutsal şeriat sahibi tarafından adil fakihlerin y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;ne bırakıldığı hususunun kesin ve kuşkusuz bir konu olduğu g&ouml;r&uuml;lecektir. Bu y&uuml;zden bu konunun esası hakkında tartışmak yerine onun getiri ve gereklerine değinilmiş ve onlar incelenmiştir. Merhum Şeyh Mufid (333 ya 314 &ndash; 338 h.k.) hicri d&ouml;rd&uuml;nc&uuml; ve beşinci asırdaki Şia tarihinin b&uuml;y&uuml;k fakihlerindendir. O, el- Maknaa kitabının iyiliği emretmek ve k&ouml;t&uuml;l&uuml;kten sakındırmak babında iyiliği emretmek ve k&ouml;t&uuml;l&uuml;kten sakındırmanın mertebelerini a&ccedil;ıkladıktan sonra &ouml;ld&uuml;rmek ve yaralamak merhalesine tekab&uuml;l eden en &uuml;st merhaleye varınca ş&ouml;yle demektedir:&nbsp; Y&uuml;k&uuml;ml&uuml; şahıs iyiliği emretme ve k&ouml;t&uuml;l&uuml;kten sakındırma durumunda &ouml;ld&uuml;rme veya yaralama hakkına sahip değildir. Bunu toplumun işlerini idare etmek ve y&ouml;netmek i&ccedil;in atanmış sultan ve zamanın h&acirc;kimi yapabilir. Sonra kendisi bu konunun devamında ş&ouml;yle demektedir: İlahi hadleri icra etme meselesi Allah tarafından atanmış İslami sultan ve h&acirc;kime bağlıdır. Bunlar da Muhammed&rsquo;in ailesinden olan hidayet imamları ve imamların y&ouml;netici veya h&acirc;kim olarak atadığı kimselerdir. İmamlar imk&acirc;n elverdiğinde bu konu hakkında g&ouml;r&uuml;ş belirtmeyi Şii fakihler ve kendi takip&ccedil;ilerine bırakmışlardır.[4] Zalimlerin h&acirc;kimiyetinden kaynaklanan korkunun belirgin olduğu bu tabirlerde Şeyh Mufid (r.a) ilk &ouml;nce Allah tarafından atanmış sultandan bahsetmekte ve onu iyiliği emretmek ve k&ouml;t&uuml;l&uuml;kten sakındırma y&ouml;n&uuml;nde &ouml;ld&uuml;rme ve yaralama konusunda karar veren mercii olarak saymaktadır. Ardından iyiliği emretmek ve k&ouml;t&uuml;l&uuml;kten sakındırmak konusunun a&ccedil;ık &ouml;rneklerinden sayılan hadleri uygulamak konusuna değinmekte[5] ve bu &ouml;nemli işin Allah tarafından atanmış İslami sultanın y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;nde olduğu konusunu tekrar hatırlatarak bir işaretle onları şu şekilde tanıtmaktadır:\r\n\r\n\r\n	1. Allah&rsquo;ın direkt bir şekilde İslam toplumunu idare etmek ve ilahi hadleri uygulamak i&ccedil;in atadığı masum imamlar.\r\n\r\n\r\n	2. Masum imamların İslam toplumunu idare etmek ve siyasal &ouml;nderlik etmek i&ccedil;in atadığı y&ouml;netici ve h&acirc;kimler.\r\n\r\n\r\n	3. Bu &ouml;nderlik ve ilahi hadleri uygulamak i&ccedil;in masum imam tarafından atanmış Şii fakihler.\r\n\r\n\r\n	Bu şekilde Merhum Şeyh Mufid Şii k&uuml;lt&uuml;r&uuml;nde a&ccedil;ık ve kesin olan masum imamların h&acirc;kimiyet ve &ouml;nderliği konusuna belirgin bir şekilde ve siyasal işleri &uuml;stlenmek i&ccedil;in bir birey sıfatıyla masum imamların atamış olduğu &ouml;zel vekillere işaret etmektedir. Hz Ali (a.s) d&ouml;neminde Maliki Eşter, imam-ı zamanın k&uuml;&ccedil;&uuml;k gıyap d&ouml;nemindeki d&ouml;rt vekili ve genel bir sıfatla bu hususları &uuml;stlenmek i&ccedil;in onlar tarafından atanmış genel vekiller olan Şii fakihleri bunun &ouml;rnekleridir. Elbette Şeyh Mufid Şii fakihleri i&ccedil;in bu ilahi vazifeye g&ouml;re amel etme imk&acirc;nının muhtemelen olamayacağına da dikkat etmiştir. Bu y&uuml;zden &ldquo;imkan d&acirc;hilinde&rdquo; tabiri ile bu hususa işaret etmiş ve ardından bu imkanın fazla olduğu durumlara değinmiş ve ş&ouml;yle demiştir: Eğer bir fakih kendi evlat ve hizmet&ccedil;ileri hakkında ilahi hadleri uygulayabilirse ve bu konuda zalim sultan ve h&acirc;kimden kendisine bir zararın gelmesinden korkmazsa, bunu icra etmelidir.[6] İnsanın y&uuml;z&uuml;ne h&uuml;z&uuml;n g&ouml;zyaşları akıtan bu s&ouml;zler İslam tarihinin bir&ccedil;ok d&ouml;nemindeki Şia&rsquo;nın sağlam d&uuml;ş&uuml;ncesinin mazlumiyetini g&ouml;stermekte ve Ehlibeyt mektebinin d&uuml;ş&uuml;nce ve k&uuml;lt&uuml;r&uuml;ndeki &ldquo;fakihin velayeti&rdquo; konusunun a&ccedil;ıklığını yansıtmaktadır. Ardından Şeyh Mufid ilahi hadlerin uygulanma imkanının başka bir şeklini dile getirmekte ve ş&ouml;yle demektedir: Bu husus &ndash;hadlerin uygulanması- h&acirc;kim kimsenin atadığı kimseye -fakih- a&ccedil;ık bir farzdır veya kendi tebaasından bir grubun &ouml;nderliğini ona vermesidir. O halde o ilahi hadleri uygulamalı, şer&rsquo;i h&uuml;k&uuml;mleri icra etmeli, iyiliği emretmeli ve k&ouml;t&uuml;l&uuml;kten sakındırmalı ve kafirlerle cihat etmelidir[7]; yani eğer zalim bir sultan ve h&acirc;kim bir fakihi ilahi hadleri uygulayabilecek bir makama atarlarsa ve ona bir zarar gelmezse, bu işi yapması gerekir. Bu tabirlerde Merhum Şeyh Mufid d&ouml;rt meseleye işaret etmektedir:\r\n\r\n\r\n	1. İslam h&acirc;kiminin yetkilerinden olan İslami cezanın icra edilmesinden ibaret ilahi hadlerin uygulanması.\r\n\r\n\r\n	2. T&uuml;m ilahi h&uuml;k&uuml;mleri kapsayan ve mutlak olarak t&uuml;m g&ouml;revleri i&ccedil;eren h&uuml;k&uuml;mlerin icrası ve uygulaması. Bu esas uyarınca fakihin t&uuml;m toplumda ve toplumun alanlarında İslam&rsquo;ın h&acirc;kim olması i&ccedil;in &ccedil;alışması gerekir.\r\n\r\n\r\n	3. Y&uuml;ksek mertebelerinin İslami h&acirc;kimin yetkileri d&acirc;hilinde bulunan iyiliği emretmek ve k&ouml;t&uuml;l&uuml;kten sakındırmak meselesi. Merhum Mufid daha &ouml;nce buna işaret etmişti. &nbsp;\r\n\r\n\r\n	4. Savunmayı ve saldırıyı i&ccedil;eren k&acirc;firlere karşı cihat ve m&uuml;cadele etmek.[8]\r\n\r\n\r\n	Adından bir başka defa daha Şeyh Mufid belki de kabul edilmeyen her gerek&ccedil;e ve makul olmayan her yorumun &ouml;n&uuml;n&uuml; almak i&ccedil;in bu hususta bir s&ouml;z daha s&ouml;ylemektedir: Muhammed ailesinin takip&ccedil;ileri olan fakihlerin şunları yapması gerekir: Eğer kendilerinin imk&acirc;nı bulunuyorsa ve fesat ehlinin eziyetinden g&uuml;vende iseler kendi kardeşleri ile Cuma namazları, bayram namazları, istiska, g&uuml;neş tutulması ve ay tutulması namazlarında bir araya gelmeleri gerekir. Onlar kardeşleri arasında hak ile yargıda bulunmalı ve birbirleri ile aralarında ihtilaf bulunan ve hi&ccedil; kimsenin kendi iddiasını ispatlamak i&ccedil;in tanığı bulunmadığı durumlarda barış tesis etmelidirler. Onların İslam&rsquo;da yargı&ccedil;lar i&ccedil;in belirtilmiş t&uuml;m hususları yapmaları gerekir. Zira imamlar kendilerinden nakledilmiş ve bilginler nezdinde sahih ve muteber olan rivayetler esasınca bu işi uygulama imk&acirc;nının bulunması durumunda bunu onlara &ndash;fakihlere &ndash; devretmiştirler.[9] Burada Şeyh Mufid iki &ouml;nemli meseleye işaret etmektedir:\r\n\r\n\r\n	1. Cuma namazı, Ramazan ve Kurban bayramı namazları ve istiska namazı ve dehşet namazı gibi namazların ikame edilmesi.\r\n\r\n\r\n	2. Hakemlik ve yargı&ccedil;lık.\r\n\r\n\r\n	Şeyh Mufid bunların her ikisini de fakihlerin işlerinden saymakta ve bu hususta onların Ehlibeyt tarafından atandığını s&ouml;ylemekte ve kendi delilinin de rivayetler olduğunu bildirmektedir. Biz gelecek konularda fakihin velayetiyle ilgili olan bu rivayetlere detaylıca işaret edeceğiz. Ama burada şu noktayı a&ccedil;ıklamakla yetiniyoruz: Ramazan ve Kurban bayramı namazları hakkındaki muteber rivayetlerde a&ccedil;ık&ccedil;a[10] ve Cuma namazı konusunda ise işaretle[11] adil imamın varlığı bir şart olarak belirtilmiştir. Bu y&uuml;zden bazı fakihler adil imamı masum imam olarak yorumlayarak bu namazı gıyap asrında farz bilmemiştir. Ama Şeyh Mufid bu namazların Şii fakihlerin g&ouml;revleri olduğunu s&ouml;yleyerek ger&ccedil;ekte onları adil imam olarak değerlendirmiştir. Bu husus k&acirc;firlerle cihat etmenin fakihlerin vazifelerinden sayıldığı kendisinin &ouml;nceki s&ouml;z&uuml;yle de uyuşmaktadır. Zira bu s&ouml;z en azından a&ccedil;ık&ccedil;a başlangı&ccedil; cihadını kapsamaktadır ve rivayetlerde cihadın kendisine itaatin farz olduğu bir imamın varlığı şartıyla ger&ccedil;ekleşeceği belirtilmiştir.[12]&nbsp; Bazı fakihler imamın sadece masum imam olduğunu ve başlangı&ccedil; cihadının fakihin emriyle ger&ccedil;ekleşmesinin caiz olmadığını s&ouml;ylemiştir. Ama Şeyh Mufid, gıyap d&ouml;neminde masum imamlar tarafından atanmış bir fakihin itaat edilmesi farz olan imamın bir &ouml;rneği olduğuna ve k&acirc;firler ile başlangı&ccedil; cihadına teşebb&uuml;s edebileceğine inanmaktadır. Bu İslam d&uuml;nyasının b&uuml;y&uuml;k fakihinin b&uuml;t&uuml;n bu s&ouml;zleri fakihin velayeti esasını kabul etmeyi ve gıyap d&ouml;neminde fakihlerin masum imamlar tarafından İslam toplumunun işlerini y&ouml;netmek i&ccedil;in atandığını yansıtmaktadır. &Uuml;zerinden bin yıldan fazla zaman ge&ccedil;miş olan bu değerli s&ouml;zler hen&uuml;z de aydınlığını korumaktadır. Elbette bazıları bu s&ouml;zlerin ışıldamasını g&ouml;rmemekte veyahut g&ouml;rmek istememektedir.[13]\r\n\r\n\r\n	Fakihin velayeti hakkında daha fazla bilgi edinmek i&ccedil;in: 2149 (Site: 2272), 20820 (Site: 20095), 39 (Site: 272) ve 6195 (Site: 6688) sayılı cevaplara m&uuml;racaat edebilirsiniz.\r\n\r\n\r\n	İnşallah yanıtınızı alırsınız.\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Mehdi Hairi Yezdi, Hikmet ve Hukumet, s. 178.\r\n\r\n\r\n	[2] Meclisi, Muhammed Bakır, c. 72, s. 354, (کتاب العشرة، باب أحوال الملوک و ألامراء حدیث 69). Elbette Hz. İmam Humeyni, bu rivayetleri veliyy-i fakih veya masum imamı i&ccedil;erleyecek şekilde tefsir etmiştir.\r\n\r\n\r\n	[3] Bu t&uuml;r rivayetleri iki şekilde tefsir ettiklerini bilmek gerekir:\r\n\r\n\r\n	A. Hakimiyet ve devleti elinde bulunduran kimse, Allah&rsquo;ın g&ouml;lgesidir ve ona itaat etmek farzdır. Bu tefsir esasınca, hakimin &ouml;zellikleri ve onun tarafından devleti ele ge&ccedil;irme tarzı, ona itaat etme konusuna m&uuml;dahil değildir. Ş&uuml;phesiz b&ouml;yle bir tefsir, sultan ve meliklerin zevkiyle uyuşur ve mevcut durumu meşru kılar.\r\n\r\n\r\n	B. Hakimiyet ve devleti ele ge&ccedil;iren kimsenin Allah&rsquo;ın g&ouml;lgesi olması gerekir; yani onun devleti ve şahsi &ouml;zellikleri Allah ve şeriat tarafından onaylanır bir şekilde olmalıdır. Sadece İslam&rsquo;ın kabul ettiği &ouml;zellikleri taşıyan ve İslam&rsquo;ın benimsediği bir şekilde devleti ele ge&ccedil;iren kimseye şeriat a&ccedil;ısından itaat etmek lazım olur. Fakihin velayeti teorisi, kapsamlı şartlara haiz fakihi bu &ouml;zellikleri taşıyan biri olarak tanıtmaktadır. &nbsp;\r\n\r\n\r\n	[4] Şeyh Mufid, El- Maknaa, s. 810.\r\n\r\n\r\n	[5] Bazıları İslami ceza ve hadlerin uygulanmasının yargı alanına girdiğini ve fakihin yargı yetkisiyle ilgili olduğunu zannetmektedirler. Oysaki fıkıh literat&uuml;r&uuml;nde yargı, bireyler arasında hakemlik yapmak ve &ccedil;ekişmelerini halletmeyle ilgilidir. Su&ccedil;lulara y&ouml;nelik İslami cezaların uygulanması ise, toplumu y&ouml;netmek ve idare etmek anlamında fakihin velayetinin yetkisi dahilindedir.\r\n\r\n\r\n	[6] Şeyh Mufid, El- Maknaa, s. 810.\r\n\r\n\r\n	[7] a.g.e.\r\n\r\n\r\n	[8] Bu tabirden fakih tarafından başlangı&ccedil; cihadının ilan edilebileceği anlaşılmaktadır. Bunun araştırılması başka bir fırsatı gerektirir ve biz gelecek sayfalarda &ouml;zetle bu konuya değineceğiz.\r\n\r\n\r\n	[9] Şeyh Mufid, El- Maknaa, s. 811.\r\n\r\n\r\n	[10] Şeyh H&uuml;rr&rsquo;&uuml; Amuli, Vesailu&rsquo;ş Şia, c. 5, s. 95 &ndash; 96, (کتاب الصلوة، ابواب صلوة العبد، باب 2 حدیث1).\r\n\r\n\r\n	[11] a.g.e, s. 12 &ndash; 13,&nbsp; (کتاب الصلوة، أبواب صلوة الجمعة و آدابها، باب).\r\n\r\n\r\n	[12] a.g.e, s. 32 &ndash; 35, (کتاب الجهاد، أبواب جهاد العدو، باب 12).\r\n\r\n\r\n	[13] Mehdi Hadevi Tahrani&rsquo;nin Velayet Ve Diyanet kitabından iktibas edilmiştir., s. 67 &ndash; 74.'),(192,'tr196','<p>\r\n	<br />\r\n	&nbsp;Hz Zeynep&rsquo;in (s.a) temiz kabrinin mek&acirc;nı hakkında &uuml;&ccedil; ihtimal mevcuttur[i]: Medine, Şam ve Kahire. Bu &uuml;&ccedil; ihtimalden her birinin taraftarları mevcuttur ve onlar kendi g&ouml;r&uuml;şlerini ispatlamak i&ccedil;in bir takım deliller getirmişlerdir. Kesin bir şekilde Hz. Zeyneb&rsquo;in (s.a) kabrinin nerede olduğu belli olmasa bile, bu b&uuml;y&uuml;k şahsiyete isnat edilen ziyaret ve mek&acirc;nların zikir, Allah&rsquo;a y&ouml;nelme, insan yetiştirme ve şehitlerin Ehlibeyt ile bağlılık kurduğu yerler olduğu s&ouml;ylenebilir. Ehlibeyt&rsquo;in defnedildiği yer neresi olursa olsun onların anı ve hatıraları diridir ve onlar kendilerine aşk duyan halkın kalbinde yer alır.</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[i] مزار حضرت زینب(س) در کجا قرار دارد؟ adresinden iktibas edilmiştir.</p>\r\n','<p>\r\n	<br />\r\n	&nbsp;Hz Zeynep&rsquo;in (s.a) temiz kabrinin nerede olduğu hususunda &uuml;&ccedil; ihtimal mevcuttur: Medine, Şam ve Kahire. Sire yazarlarının geneli bu b&uuml;y&uuml;k hanımın kabrinin Kahire ve Şam olduğunu belirtmişlerdir. Yahya b. Hasan H&uuml;seyni Abidiliyi A&rsquo;reci Zeyneplerin Haberleri kitabında ile bir grup sire yazarı ş&ouml;yle demiştir: Hz Zeynep (s.a) Mısır&rsquo;da vefat etti.[1] Zeynep (s.a) kitabında Hasaneyn Sabıki Markadı Akileyi ile başka yazarlar Hz Zeyneb&rsquo;in (s.a) kabrinin Şam&rsquo;da olduğunu yazmışlardır.[2] Dr. Şehidi gibi bazı yazarlar, Hz Fatımat&uuml;&rsquo;z Zehra&rsquo;nın (s.a) Hayatı kitabında bu b&uuml;y&uuml;k İslam kadınının mezarının Medine, Şam ve Mısır şehirlerinden birinde olduğunu kuşkuyla dile getirmişlerdir.[3] Hz Zeyneb&rsquo;in (s.a) kabrinin Mısır&rsquo;da olduğunu s&ouml;yleyenler şu bilgiyi aktarmışlardır: Kerbela hadisesinden geriye kalan kervan Şam&rsquo;dan Medine&rsquo;ye d&ouml;nerken Medine&rsquo;nin genel atmosferi bozuldu. Medine valisi Yezid&rsquo;e bir mektup yolladı, Medine&rsquo;de meydana gelen durumu ve Hz Zeyneb&rsquo;in (s.a) halkın uyanması ve direnmesindeki rol&uuml;n&uuml; Yezid&rsquo;e a&ccedil;ıkladı. Yezit cevap olarak ondan Hz Zeyneb&rsquo;i (s.a) Medine&rsquo;den &ccedil;ıkarmasını s&ouml;yledi.&nbsp; Medine valisi Hz Zeyneb&rsquo;in (s.a) Medine&rsquo;den &ccedil;ıkarılması hususunda kararlıydı. Neticede Hz Zeynep (s.a) Medine&rsquo;den Mısır&rsquo;a hicret etti ve Mısır valisi ile Mısır halkından b&uuml;y&uuml;k bir grup tarafından karşılandı. Hz Zeynep (s.a) yaklaşık bir yıl ge&ccedil;tikten sonra Hicri 63. yılın 15. Recebinde akşam vakti vefat etti.[4] Hz Zeyneb&rsquo;in (s.a) kabrinin Şam&rsquo;da olduğunu s&ouml;yleyenler ise Medine valisinin Hz Zeyneb&rsquo;i (s.a) Medine&rsquo;den &ccedil;ıkarmak ve onu s&uuml;rg&uuml;ne g&ouml;ndermeye teşebb&uuml;s ettiğini ve neticede Hz Zeyneb&rsquo;in (s.a) Şam&rsquo;a gittiğini naklederek başka bir hususu aktarmışlardır: Yezit taraftarınca Hicri 62. yılda Medine&rsquo;de H&uuml;rre hadisesi ger&ccedil;ekleşince ve Medine halkı yağmalanıp &ouml;ld&uuml;r&uuml;l&uuml;nce Abdullah b. Cafer eşi Hz Zeyneb&rsquo;in (s.a) rahatsızlığının yeniden başlamaması ve kendisinin bir miktar gam ve h&uuml;zn&uuml;n&uuml;n azalması i&ccedil;in ve buna ek olarak Medine&rsquo;de yaygınlaşmış veba ve taun hastalığından g&uuml;vende olmak i&ccedil;in Hz Zeynep (s.a) ile Şam&rsquo;da bulunan bir b&ouml;lgeye gittiler ve oraya yerleştiler. Hz Zeynep (s.a) hastalanınca ve o diyarda d&uuml;nyada g&ouml;&ccedil;&uuml;nceye kadar orada kaldılar. Zeyneb-i K&uuml;bra&rsquo;dan (s.a) sonra Hz Ali&rsquo;nin (a.s) Hz Fatıma&rsquo;dan (s.a) olmayan ve adı Zeyneb-i Sugra olan &Uuml;mm&uuml; G&uuml;ls&uuml;m adındaki kızı Zeyneb-i K&uuml;bra olarak meşhur oldu ve Mısır&rsquo;a gitti.[5]&nbsp; Eğer kesin bir şekilde Hz Zeyneb&rsquo;in (s.a) kabrinin nerede olduğu belli olmasa bile, bu b&uuml;y&uuml;k şahsiyete isnat edilen ziyaret ve mek&acirc;nların t&uuml;m&uuml; &ldquo; Allah&rsquo;ın, y&uuml;celtilmesine ve i&ccedil;lerinde adının anılmasına izin verdiği evlerde&rdquo;[6] ayeti şerifesinin &ouml;rneklerindendirler. Bu ev ve ziyaretler ona isnat edilme merhalesinde kalsa bile, Allah&rsquo;ı zikir etme ve ona y&ouml;nelme, insan yetiştirme ve şehitlerin Ehlibeyt ile birlikte olduğu mek&acirc;nlardır. Ehlibeyt&rsquo;in defnedildiği mek&acirc;nlar nerede olursa olsun onların anı ve hatıraları diridir ve onlar kendilerine aşk duyan insanların kalbinde yer almaktadırlar.</p>\r\n\r\n<p>\r\n	Daha fazla bilgi edinmek i&ccedil;in: (Mahalli Defni Hz Zeynep (s.a))&rsquo;e m&uuml;racaat ediniz.</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Abiydili, Nisabe, Ahbar&rsquo;u Zeynebat, s. 115 &ndash; 122.</p>\r\n\r\n<p>\r\n	[2] Sabıgi, Şeyh Muhammed Hasaneyn, Markadı Agiylei Zeynep (s.a), Şeyh Muhammed Hasaneyn, s. 45.</p>\r\n\r\n<p>\r\n	[3] Şehidi, Seyyid Cafer, Zındıganiyi Hz Fatımat&uuml;&rsquo;z Zehra (s.a), s. 161 ve 162.</p>\r\n\r\n<p>\r\n	[4] Abiydili, Nisabe, Ahbar&rsquo;u Zeynebat, s. 115 &ndash; 122.</p>\r\n\r\n<p>\r\n	[5] Şeyh Cafer Nakdi, Zeyneb-i K&uuml;bra, Nakil ez sıtareganı dırahşan, c. 2, s. 183 &ndash; 184.</p>\r\n\r\n<p>\r\n	[6] Nur Suresi, 36. ayet: &quot;فی&rlm; بُیُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَ یُذْکَرَ فیهَا اسْمُهُ..&quot;</p>\r\n','&nbsp;Hz Zeynep&rsquo;in (s.a) temiz kabrinin mek&acirc;nı hakkında &uuml;&ccedil; ihtimal mevcuttur[i]: Medine, Şam ve Kahire. Bu &uuml;&ccedil; ihtimalden her birinin taraftarları mevcuttur ve onlar kendi g&ouml;r&uuml;şlerini ispatlamak i&ccedil;in bir takım deliller getirmişlerdir. Kesin bir şekilde Hz. Zeyneb&rsquo;in (s.a) kabrinin nerede olduğu belli olmasa bile, bu b&uuml;y&uuml;k şahsiyete isnat edilen ziyaret ve mek&acirc;nların zikir, Allah&rsquo;a y&ouml;nelme, insan yetiştirme ve şehitlerin Ehlibeyt ile bağlılık kurduğu yerler olduğu s&ouml;ylenebilir. Ehlibeyt&rsquo;in defnedildiği yer neresi olursa olsun onların anı ve hatıraları diridir ve onlar kendilerine aşk duyan halkın kalbinde yer alır.\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[i] مزار حضرت زینب(س) در کجا قرار دارد؟ adresinden iktibas edilmiştir.','&nbsp;Hz Zeynep&rsquo;in (s.a) temiz kabrinin nerede olduğu hususunda &uuml;&ccedil; ihtimal mevcuttur: Medine, Şam ve Kahire. Sire yazarlarının geneli bu b&uuml;y&uuml;k hanımın kabrinin Kahire ve Şam olduğunu belirtmişlerdir. Yahya b. Hasan H&uuml;seyni Abidiliyi A&rsquo;reci Zeyneplerin Haberleri kitabında ile bir grup sire yazarı ş&ouml;yle demiştir: Hz Zeynep (s.a) Mısır&rsquo;da vefat etti.[1] Zeynep (s.a) kitabında Hasaneyn Sabıki Markadı Akileyi ile başka yazarlar Hz Zeyneb&rsquo;in (s.a) kabrinin Şam&rsquo;da olduğunu yazmışlardır.[2] Dr. Şehidi gibi bazı yazarlar, Hz Fatımat&uuml;&rsquo;z Zehra&rsquo;nın (s.a) Hayatı kitabında bu b&uuml;y&uuml;k İslam kadınının mezarının Medine, Şam ve Mısır şehirlerinden birinde olduğunu kuşkuyla dile getirmişlerdir.[3] Hz Zeyneb&rsquo;in (s.a) kabrinin Mısır&rsquo;da olduğunu s&ouml;yleyenler şu bilgiyi aktarmışlardır: Kerbela hadisesinden geriye kalan kervan Şam&rsquo;dan Medine&rsquo;ye d&ouml;nerken Medine&rsquo;nin genel atmosferi bozuldu. Medine valisi Yezid&rsquo;e bir mektup yolladı, Medine&rsquo;de meydana gelen durumu ve Hz Zeyneb&rsquo;in (s.a) halkın uyanması ve direnmesindeki rol&uuml;n&uuml; Yezid&rsquo;e a&ccedil;ıkladı. Yezit cevap olarak ondan Hz Zeyneb&rsquo;i (s.a) Medine&rsquo;den &ccedil;ıkarmasını s&ouml;yledi.&nbsp; Medine valisi Hz Zeyneb&rsquo;in (s.a) Medine&rsquo;den &ccedil;ıkarılması hususunda kararlıydı. Neticede Hz Zeynep (s.a) Medine&rsquo;den Mısır&rsquo;a hicret etti ve Mısır valisi ile Mısır halkından b&uuml;y&uuml;k bir grup tarafından karşılandı. Hz Zeynep (s.a) yaklaşık bir yıl ge&ccedil;tikten sonra Hicri 63. yılın 15. Recebinde akşam vakti vefat etti.[4] Hz Zeyneb&rsquo;in (s.a) kabrinin Şam&rsquo;da olduğunu s&ouml;yleyenler ise Medine valisinin Hz Zeyneb&rsquo;i (s.a) Medine&rsquo;den &ccedil;ıkarmak ve onu s&uuml;rg&uuml;ne g&ouml;ndermeye teşebb&uuml;s ettiğini ve neticede Hz Zeyneb&rsquo;in (s.a) Şam&rsquo;a gittiğini naklederek başka bir hususu aktarmışlardır: Yezit taraftarınca Hicri 62. yılda Medine&rsquo;de H&uuml;rre hadisesi ger&ccedil;ekleşince ve Medine halkı yağmalanıp &ouml;ld&uuml;r&uuml;l&uuml;nce Abdullah b. Cafer eşi Hz Zeyneb&rsquo;in (s.a) rahatsızlığının yeniden başlamaması ve kendisinin bir miktar gam ve h&uuml;zn&uuml;n&uuml;n azalması i&ccedil;in ve buna ek olarak Medine&rsquo;de yaygınlaşmış veba ve taun hastalığından g&uuml;vende olmak i&ccedil;in Hz Zeynep (s.a) ile Şam&rsquo;da bulunan bir b&ouml;lgeye gittiler ve oraya yerleştiler. Hz Zeynep (s.a) hastalanınca ve o diyarda d&uuml;nyada g&ouml;&ccedil;&uuml;nceye kadar orada kaldılar. Zeyneb-i K&uuml;bra&rsquo;dan (s.a) sonra Hz Ali&rsquo;nin (a.s) Hz Fatıma&rsquo;dan (s.a) olmayan ve adı Zeyneb-i Sugra olan &Uuml;mm&uuml; G&uuml;ls&uuml;m adındaki kızı Zeyneb-i K&uuml;bra olarak meşhur oldu ve Mısır&rsquo;a gitti.[5]&nbsp; Eğer kesin bir şekilde Hz Zeyneb&rsquo;in (s.a) kabrinin nerede olduğu belli olmasa bile, bu b&uuml;y&uuml;k şahsiyete isnat edilen ziyaret ve mek&acirc;nların t&uuml;m&uuml; &ldquo; Allah&rsquo;ın, y&uuml;celtilmesine ve i&ccedil;lerinde adının anılmasına izin verdiği evlerde&rdquo;[6] ayeti şerifesinin &ouml;rneklerindendirler. Bu ev ve ziyaretler ona isnat edilme merhalesinde kalsa bile, Allah&rsquo;ı zikir etme ve ona y&ouml;nelme, insan yetiştirme ve şehitlerin Ehlibeyt ile birlikte olduğu mek&acirc;nlardır. Ehlibeyt&rsquo;in defnedildiği mek&acirc;nlar nerede olursa olsun onların anı ve hatıraları diridir ve onlar kendilerine aşk duyan insanların kalbinde yer almaktadırlar.\r\n\r\n\r\n	Daha fazla bilgi edinmek i&ccedil;in: (Mahalli Defni Hz Zeynep (s.a))&rsquo;e m&uuml;racaat ediniz.\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Abiydili, Nisabe, Ahbar&rsquo;u Zeynebat, s. 115 &ndash; 122.\r\n\r\n\r\n	[2] Sabıgi, Şeyh Muhammed Hasaneyn, Markadı Agiylei Zeynep (s.a), Şeyh Muhammed Hasaneyn, s. 45.\r\n\r\n\r\n	[3] Şehidi, Seyyid Cafer, Zındıganiyi Hz Fatımat&uuml;&rsquo;z Zehra (s.a), s. 161 ve 162.\r\n\r\n\r\n	[4] Abiydili, Nisabe, Ahbar&rsquo;u Zeynebat, s. 115 &ndash; 122.\r\n\r\n\r\n	[5] Şeyh Cafer Nakdi, Zeyneb-i K&uuml;bra, Nakil ez sıtareganı dırahşan, c. 2, s. 183 &ndash; 184.\r\n\r\n\r\n	[6] Nur Suresi, 36. ayet: &quot;فی&rlm; بُیُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَ یُذْکَرَ فیهَا اسْمُهُ..&quot;'),(193,'tr195','<div class=\"quest-content\" id=\"A3_1\" style=\"display: block;\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Hz Yusuf&rsquo;un (a.s) babası Hz Yakup&rsquo;a (a.s) y&ouml;nelik saygısı hakkında yer alan ayetlere bakıldığında onun attan ge&ccedil; inme nedeniyle babasına saygısızlık ettiği g&ouml;zlemlenmemektedir. Bu hususta iki rivayet aktarılmıştır ve her ikisi de senet zayıflığından g&uuml;venilir sayılmamaktadır. M&uuml;fessirler de b&ouml;yle bir şeyi kabul etmemişlerdir. Bu nedenle Hz Yusuf&rsquo;un (a.s) bedeninin &ccedil;&uuml;r&uuml;mesi (yok olması) hi&ccedil;bir rivayette zikir edilmemiş ve kabul edilmemiştir. B&ouml;yle bir saygısızlığın ger&ccedil;ekleşmiş olduğunu farz etsek bile bu fiil g&uuml;nah sayılmaz, sadece terk-i evla sayılır; &ccedil;&uuml;nk&uuml; t&uuml;m peygamberler masumdurlar. Artı, insanların bedeninin &ccedil;&uuml;r&uuml;mesi tabii bir olgudur ve bunun g&uuml;nahla bir ilişkisi yoktur. Elbette bedenin yok olmaması bir fazilettir ve Hz Yusuf (a.s) Allah&rsquo;ın velilerinden olması nedeniyle onun bedeninin &ccedil;&uuml;r&uuml;mediği ihtimalini veriyoruz.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;İlk&ouml;nce esasen Hz Yusuf&rsquo;un (a.s) babası karşısında attan inmediği konusunun doğru olup olmadığına bakmak gerekir. Ardından bu işin saygısızlık olduğu ispatlandıktan sonra yukarıdaki soruya cevap verilir. Yusuf suresindeki t&uuml;m ayetler, Hz Yusuf&rsquo;un (a.s) ilim, bilgi, sabır, tahamm&uuml;l, temizlik ve masumiyetine tanıklık etmektedir. Kur&rsquo;an onun ser&uuml;venini bir temizlik numunesi ve iffet ve masumiyet sembol&uuml; sıfatıyla aktarmaktadır. Ama bununla birlikte babası ve annesinin Mısır&rsquo;a girdikten sonra Hz Yusuf&rsquo;un (a.s) onlar karşısında attan inmediği ve bu nedenden &ouml;t&uuml;r&uuml; n&uuml;b&uuml;vvet nurunun onun neslinden ayrıldığını belirten iki rivayet aktarılmıştır.[1] Evvela bu iki rivayet senet a&ccedil;ısından g&uuml;venilir değildir; zira bu rivayetler m&uuml;rsel ve merfudur.[2] Diraye ve hadis ilminde bu t&uuml;r &ouml;zellikler taşıyan rivayetlerin bir destekleyici olmaması durumunda kendi başlarına kabul edilemeyeceği ve onlarla amel edilemeyeceği ispatlanmıştır. Burada da bir destekleyicinin olmamasına ek olarak, aksi doğrultuda hususlar bile mevcuttur. Bu nedenle m&uuml;fessirler bu rivayetleri Hz Yusuf&rsquo;un (a.s) ilahi buyruklara itaat ettiğini ve babasına y&ouml;nelik tam bir saygı g&ouml;sterdiğini ifade eden ayetlerle &ccedil;elişik bilmektedirler. Nitekim Kur&rsquo;an-ı Kerim ş&ouml;yle buyurmaktadır: (Mısır&rsquo;a gidip) Yusuf&rsquo;un huzuruna girdiklerinde; Yusuf ana babasını bağrına bastı ve &ldquo;Allah&rsquo;ın iradesi ile g&uuml;ven i&ccedil;inde Mısır&rsquo;a girin&rdquo; dedi.[3] Buna ek olarak, bu ayeti şerifedeki c&uuml;mlelerden Hz Yusuf&rsquo;un (a.s) şehrin dışına &ccedil;ıkarak babası ve yanındakileri karşıladığını, &ccedil;adırda konaklayıp onların gelmesini beklediği ve babası ve yanındakiler geldiği esnada Hz Yusuf&rsquo;un (a.s) onlara &ouml;zel bir sevgi g&ouml;sterdiği ve karşılama t&ouml;reninin ardından babası ve yanındakilerden Mısıra girmeleri ve oraya yerleşmelerini istediği anlaşılmaktadır. Aksi takdirde burada giriş ve &ccedil;ıkış kavramlarının bir anlamı kalmayacak ve bunun gibi g&ouml;r&uuml;şme ve bunun gibi s&ouml;zler daha uygun olacaktır.[4] Eğer s&ouml;z konusu iki rivayetin doğru olduğunu kabul etsek bile baba karşısında attan ge&ccedil; inmek g&uuml;nah ve ismet karşıtı haram bir işe bulaşmak addedilmez. B&ouml;yle bir şey Hz Yusuf&rsquo;un (a.s)&nbsp; bedeninin &ccedil;&uuml;r&uuml;mesine neden olamaz. Burada sadece terk-i evla yapılmış sayılır ve bu masumiyet ile bir &ccedil;elişki arz etmez. Hz Yusuf&rsquo;un (a.s) neslinde bir peygamberin bulunmayışı kesin ve ispatlanmış bir husus değildir. Eğer b&ouml;yle olsa dahi bu Allah&rsquo;ın bildiği bir hikmet ve maslahat &uuml;zeredir. Muhtemelen yapılmış bir terk-i evla i&ccedil;in değildir. Bundan dolayı Hz Yusuf (a.s) tarafından babasına saygısızlık yapıldığı doğru değildir. Hz Yusuf&rsquo;un (a.s) babası Hz Yakup&rsquo;a y&ouml;nelik saygısızlık yaptığına dair elde doğru bir senet bulunmaması ve Kur&rsquo;an ayetlerinin de bunun aksine bilgiler vermesine binaen, Hz Yusuf&rsquo;un (a.s) bedeninin &ccedil;&uuml;r&uuml;mesi hakkında birka&ccedil; noktayı a&ccedil;ıklamak gerekir:</p>\r\n\r\n<p>\r\n	A. İnsan bedeni deri, kan ve kemikten oluşur ve bunların t&uuml;m&uuml; yok olacak t&uuml;rdendir. Bu nedenle esasen insanların bedeninin toprak altında &ccedil;&uuml;r&uuml;mesi gerekir ve bu husus ilahi azabın bir g&ouml;stergesi sayılamaz.</p>\r\n\r\n<p>\r\n	B. Ayet ve rivayetlerde babaya saygısızlık etmek ile bedenin &ccedil;&uuml;r&uuml;mesi arasında bir ilişki g&ouml;r&uuml;lmemiştir.</p>\r\n\r\n<p>\r\n	C. Bu hususta (babaya saygısızlık etmekten dolayı Hz Yusuf&rsquo;un (a.s) bedeninin &ccedil;&uuml;r&uuml;mesi) hadis kaynaklarında hi&ccedil;bir muteber rivayet bulunmamaktadır.</p>\r\n\r\n<p>\r\n	D. Kuşkusuz insan bedeninin &ccedil;&uuml;r&uuml;memesi bir &uuml;st&uuml;nl&uuml;kt&uuml;r ve bu bazı Allah velilerini kapsar. Hz Yusuf (a.s) Allah&rsquo;ın velilerinden olması nedeniyle onun bedenin &ccedil;&uuml;r&uuml;meme ihtimali mevcuttur.</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Kuleyni, K&acirc;fi, c. 2, s. 311, Naşir: İslamiye, Tahran, &ccedil;apı dovvum, 1362 h.ş; Saduk, İlelu&rsquo;ş Şerayi, c. 1, s. 55, Naşir: Daveri, Kum, &ccedil;apı evvel.</p>\r\n\r\n<p>\r\n	[2] Merfu&rsquo;, senet silsilesinin orta veya sonunda bir veya birden &ccedil;ok şahsın d&uuml;şm&uuml;ş olduğu ve sonda masuma isnat edilen hadise denir. M&uuml;rsel, nakledicisinin hadisi Hz. Peygamber veya imamdan duymadığı ve bir sahabeyi vasıta karar kılmaksızın naklettiği hadise denir. (Mudir Şane&ccedil;i, Kazım, İlmu&rsquo;l Hadis,s. 179 ve 187, defteri intişaratı İslami, &ccedil;apı şanzdehum, 1381 h.ş.)</p>\r\n\r\n<p>\r\n	[3] Yusuf Suresi, 99. ayet.</p>\r\n\r\n<p>\r\n	[4] Tabatabai, Muhammed H&uuml;seyin, Tefsiri El- Mizan, Musevi Hamedani, Seyyid Muhammed Bakır, c. 11, s. 336, defteri intişaratı İslamiyi camiayı muderrisini howzei ilmiyeyi Kum, 1374 h.ş; Mekarim Şirazi, Nasır, Tefsiri Numune, c. 10, s. 79, Daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran, &ccedil;apı evvel, 1374 h.ş.</p>\r\n','Hz Yusuf&rsquo;un (a.s) babası Hz Yakup&rsquo;a (a.s) y&ouml;nelik saygısı hakkında yer alan ayetlere bakıldığında onun attan ge&ccedil; inme nedeniyle babasına saygısızlık ettiği g&ouml;zlemlenmemektedir. Bu hususta iki rivayet aktarılmıştır ve her ikisi de senet zayıflığından g&uuml;venilir sayılmamaktadır. M&uuml;fessirler de b&ouml;yle bir şeyi kabul etmemişlerdir. Bu nedenle Hz Yusuf&rsquo;un (a.s) bedeninin &ccedil;&uuml;r&uuml;mesi (yok olması) hi&ccedil;bir rivayette zikir edilmemiş ve kabul edilmemiştir. B&ouml;yle bir saygısızlığın ger&ccedil;ekleşmiş olduğunu farz etsek bile bu fiil g&uuml;nah sayılmaz, sadece terk-i evla sayılır; &ccedil;&uuml;nk&uuml; t&uuml;m peygamberler masumdurlar. Artı, insanların bedeninin &ccedil;&uuml;r&uuml;mesi tabii bir olgudur ve bunun g&uuml;nahla bir ilişkisi yoktur. Elbette bedenin yok olmaması bir fazilettir ve Hz Yusuf (a.s) Allah&rsquo;ın velilerinden olması nedeniyle onun bedeninin &ccedil;&uuml;r&uuml;mediği ihtimalini veriyoruz.','&nbsp;İlk&ouml;nce esasen Hz Yusuf&rsquo;un (a.s) babası karşısında attan inmediği konusunun doğru olup olmadığına bakmak gerekir. Ardından bu işin saygısızlık olduğu ispatlandıktan sonra yukarıdaki soruya cevap verilir. Yusuf suresindeki t&uuml;m ayetler, Hz Yusuf&rsquo;un (a.s) ilim, bilgi, sabır, tahamm&uuml;l, temizlik ve masumiyetine tanıklık etmektedir. Kur&rsquo;an onun ser&uuml;venini bir temizlik numunesi ve iffet ve masumiyet sembol&uuml; sıfatıyla aktarmaktadır. Ama bununla birlikte babası ve annesinin Mısır&rsquo;a girdikten sonra Hz Yusuf&rsquo;un (a.s) onlar karşısında attan inmediği ve bu nedenden &ouml;t&uuml;r&uuml; n&uuml;b&uuml;vvet nurunun onun neslinden ayrıldığını belirten iki rivayet aktarılmıştır.[1] Evvela bu iki rivayet senet a&ccedil;ısından g&uuml;venilir değildir; zira bu rivayetler m&uuml;rsel ve merfudur.[2] Diraye ve hadis ilminde bu t&uuml;r &ouml;zellikler taşıyan rivayetlerin bir destekleyici olmaması durumunda kendi başlarına kabul edilemeyeceği ve onlarla amel edilemeyeceği ispatlanmıştır. Burada da bir destekleyicinin olmamasına ek olarak, aksi doğrultuda hususlar bile mevcuttur. Bu nedenle m&uuml;fessirler bu rivayetleri Hz Yusuf&rsquo;un (a.s) ilahi buyruklara itaat ettiğini ve babasına y&ouml;nelik tam bir saygı g&ouml;sterdiğini ifade eden ayetlerle &ccedil;elişik bilmektedirler. Nitekim Kur&rsquo;an-ı Kerim ş&ouml;yle buyurmaktadır: (Mısır&rsquo;a gidip) Yusuf&rsquo;un huzuruna girdiklerinde; Yusuf ana babasını bağrına bastı ve &ldquo;Allah&rsquo;ın iradesi ile g&uuml;ven i&ccedil;inde Mısır&rsquo;a girin&rdquo; dedi.[3] Buna ek olarak, bu ayeti şerifedeki c&uuml;mlelerden Hz Yusuf&rsquo;un (a.s) şehrin dışına &ccedil;ıkarak babası ve yanındakileri karşıladığını, &ccedil;adırda konaklayıp onların gelmesini beklediği ve babası ve yanındakiler geldiği esnada Hz Yusuf&rsquo;un (a.s) onlara &ouml;zel bir sevgi g&ouml;sterdiği ve karşılama t&ouml;reninin ardından babası ve yanındakilerden Mısıra girmeleri ve oraya yerleşmelerini istediği anlaşılmaktadır. Aksi takdirde burada giriş ve &ccedil;ıkış kavramlarının bir anlamı kalmayacak ve bunun gibi g&ouml;r&uuml;şme ve bunun gibi s&ouml;zler daha uygun olacaktır.[4] Eğer s&ouml;z konusu iki rivayetin doğru olduğunu kabul etsek bile baba karşısında attan ge&ccedil; inmek g&uuml;nah ve ismet karşıtı haram bir işe bulaşmak addedilmez. B&ouml;yle bir şey Hz Yusuf&rsquo;un (a.s)&nbsp; bedeninin &ccedil;&uuml;r&uuml;mesine neden olamaz. Burada sadece terk-i evla yapılmış sayılır ve bu masumiyet ile bir &ccedil;elişki arz etmez. Hz Yusuf&rsquo;un (a.s) neslinde bir peygamberin bulunmayışı kesin ve ispatlanmış bir husus değildir. Eğer b&ouml;yle olsa dahi bu Allah&rsquo;ın bildiği bir hikmet ve maslahat &uuml;zeredir. Muhtemelen yapılmış bir terk-i evla i&ccedil;in değildir. Bundan dolayı Hz Yusuf (a.s) tarafından babasına saygısızlık yapıldığı doğru değildir. Hz Yusuf&rsquo;un (a.s) babası Hz Yakup&rsquo;a y&ouml;nelik saygısızlık yaptığına dair elde doğru bir senet bulunmaması ve Kur&rsquo;an ayetlerinin de bunun aksine bilgiler vermesine binaen, Hz Yusuf&rsquo;un (a.s) bedeninin &ccedil;&uuml;r&uuml;mesi hakkında birka&ccedil; noktayı a&ccedil;ıklamak gerekir:\r\n\r\n\r\n	A. İnsan bedeni deri, kan ve kemikten oluşur ve bunların t&uuml;m&uuml; yok olacak t&uuml;rdendir. Bu nedenle esasen insanların bedeninin toprak altında &ccedil;&uuml;r&uuml;mesi gerekir ve bu husus ilahi azabın bir g&ouml;stergesi sayılamaz.\r\n\r\n\r\n	B. Ayet ve rivayetlerde babaya saygısızlık etmek ile bedenin &ccedil;&uuml;r&uuml;mesi arasında bir ilişki g&ouml;r&uuml;lmemiştir.\r\n\r\n\r\n	C. Bu hususta (babaya saygısızlık etmekten dolayı Hz Yusuf&rsquo;un (a.s) bedeninin &ccedil;&uuml;r&uuml;mesi) hadis kaynaklarında hi&ccedil;bir muteber rivayet bulunmamaktadır.\r\n\r\n\r\n	D. Kuşkusuz insan bedeninin &ccedil;&uuml;r&uuml;memesi bir &uuml;st&uuml;nl&uuml;kt&uuml;r ve bu bazı Allah velilerini kapsar. Hz Yusuf (a.s) Allah&rsquo;ın velilerinden olması nedeniyle onun bedenin &ccedil;&uuml;r&uuml;meme ihtimali mevcuttur.\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Kuleyni, K&acirc;fi, c. 2, s. 311, Naşir: İslamiye, Tahran, &ccedil;apı dovvum, 1362 h.ş; Saduk, İlelu&rsquo;ş Şerayi, c. 1, s. 55, Naşir: Daveri, Kum, &ccedil;apı evvel.\r\n\r\n\r\n	[2] Merfu&rsquo;, senet silsilesinin orta veya sonunda bir veya birden &ccedil;ok şahsın d&uuml;şm&uuml;ş olduğu ve sonda masuma isnat edilen hadise denir. M&uuml;rsel, nakledicisinin hadisi Hz. Peygamber veya imamdan duymadığı ve bir sahabeyi vasıta karar kılmaksızın naklettiği hadise denir. (Mudir Şane&ccedil;i, Kazım, İlmu&rsquo;l Hadis,s. 179 ve 187, defteri intişaratı İslami, &ccedil;apı şanzdehum, 1381 h.ş.)\r\n\r\n\r\n	[3] Yusuf Suresi, 99. ayet.\r\n\r\n\r\n	[4] Tabatabai, Muhammed H&uuml;seyin, Tefsiri El- Mizan, Musevi Hamedani, Seyyid Muhammed Bakır, c. 11, s. 336, defteri intişaratı İslamiyi camiayı muderrisini howzei ilmiyeyi Kum, 1374 h.ş; Mekarim Şirazi, Nasır, Tefsiri Numune, c. 10, s. 79, Daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran, &ccedil;apı evvel, 1374 h.ş.'),(194,'tr194','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İmam Humeyni (r.a) bir İslam bilgini ve arif olarak birey ve toplumların t&uuml;m mutluluklarının kaynağını onların Allah&rsquo;a y&ouml;nelmesi ve ilahi buyrukları icra etmek i&ccedil;in &ccedil;aba g&ouml;stermesinde g&ouml;rm&uuml;ş ve bunun karşısında onların Allah&rsquo;a tapma yerine kendilerine tapmaya y&ouml;nelmesini ve ahiret yerine d&uuml;nyayı ilk hedef olarak karar kılmalarını bahtsızlıkların başlama zamanı bilmiştir. Elbette İmam Humeyni (r.a) dinsel kavramları &ouml;ğretme ve onları toplumda kurumsallaştırmada devlet ve eğitim ve &ouml;ğretim sistemlerinin belirleyici rol&uuml;n&uuml; unutmamış, defalarca bu hususları vurgulamış ve bunları ulusları mutlu veya bahtsız etmede etkili bilmiştir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Cevabın başında dikkatinizi bir noktaya &ccedil;ekiyoruz: Maddi hayatta mutluluk, bahtsızlık, sevin&ccedil; ve h&uuml;z&uuml;n gibi t&uuml;mel konular bağlamında &ouml;zel bir menşe ve kaynak g&ouml;z &ouml;n&uuml;nde bulundurulamaz. Eğer &ouml;rnek sıfatıyla bir hususta benim t&uuml;m mutluluğum &uuml;niversite sınavında başarılı olduğum sırada başlamış veya benim t&uuml;m sorunlarım bir evim olmadığından kaynaklanmaktadır diye bir şey s&ouml;ylerseniz, kesinlikle t&uuml;m ger&ccedil;eklere işaret etmiş sayılmazsınız. Sadece bu d&uuml;nyadaki mutluluğun veya sorunların değişik etkenlerinden birini dile getirmiş olursunuz. Ama bir arifin bakışında manevi hayatta mutluluğun tek kriteri Rabbin rızasını kazanmaktır ve bunun mukabilinde de insanı ondan uzak kılan her şey de zahirde ve materyalist bakışta mutluluğun etkeni sayılsa da bahtsızlığın kaynağı sayılır.&nbsp; Bu mukaddime ile sorunuza d&ouml;n&uuml;yoruz: İmam Humeyni (r.a), maddi d&uuml;nyanın yaldızlı cilvelerine y&ouml;nelmekten &ccedil;ok toplumunun manevi gelişimini hedefleyen bir &ouml;nderdi. Bu nedenle onun bir&ccedil;ok konuşmasında mutluluğun ve bahtsızlığın etkeni olarak dile getirilen şey, insanı Allah&rsquo;a yakın kılan veya O&rsquo;ndan uzaklaştıran şeydir. İmam Humeyni (r.a) saadet ve mutluluk ile ilgili olarak ş&ouml;yle s&ouml;ylemektedir: &ldquo;D&uuml;nya ve s&uuml;slerini ellerinin tersiyle iten ve bir &ouml;mr&uuml; z&uuml;ht ve takvayla ge&ccedil;iren kimseler ne kadar mutludurlar&hellip;&rdquo;.[1] Bu nedenle İmam Humeyni (r.a) insanı Allah&rsquo;a doğru y&ouml;nlendiren ilahi şahsiyetleri takip etmeyi mutluluk i&ccedil;in bir etken bilmektedir; zira insan bir b&uuml;t&uuml;n olup her şeye ihtiya&ccedil; duyar. Peygamberler insanın ihtiya&ccedil; duyduğu şeylerin t&uuml;m&uuml;n&uuml; insana bildirmek i&ccedil;in gelmiştir ve eğer insan bunlar ile amel ederse k&acirc;mil bir mutluluğa erecektir.&rdquo;[2] İmam Humeyni (r.a) bu yolu s&uuml;rd&uuml;r&uuml;rken Kur&rsquo;an&rsquo;ın buyruklarıyla amel etmeyi insanların mutluluğunun kaynağı olacağına inanmaktadır: &ldquo;Eğer Kur&rsquo;an bir ulusun kitabı olursa o ulus mutlu olur. Eğer Kur&rsquo;an&rsquo;ın ayetleriyle amel edecek olursak mutlu oluruz.&rdquo;[3] Bunun mukabilinde onun inancına g&ouml;re iki emanetin (Kur&rsquo;an ve Ehlibeyt) &ouml;ğretilerinden uzak olmak insanların bahtsızlığına neden olur: &ldquo;Milletimizin bahtsızlığı Kur&rsquo;an&rsquo;dan, Allah&rsquo;ın h&uuml;k&uuml;mlerinden ve zamanın imamından ayrı olduğunda başlar.&rdquo;[4] Bildiğimiz gibi İslam&rsquo;ın ilk &ouml;ğretilerinden biri maddi d&uuml;nyaya g&ouml;n&uuml;l bağlamamak ve nefsin arzularını ayaklar altına almaktır. Y&uuml;ce Allah Kur&rsquo;an&rsquo;da ş&ouml;yle buyuruyor: Ş&uuml;phesiz bize kavuşacağını ummayan ve d&uuml;nya hayatına razı olup onunla yetinerek tatmin olan kimseler ile ayetlerimizden gafil olanlar var ya; işte onların kazanmakta oldukları g&uuml;nahlar y&uuml;z&uuml;nden, varacakları yer ateştir.[5] Bir başka yerde de Peygambere (s.a.a) hitap ederek ş&ouml;yle tavsiye etmektedir: Sabah akşam Rablerine, O&rsquo;nun rızasını dileyerek dua edenlerle birlikte ol. D&uuml;nya hayatının ziynetini arzu edip de g&ouml;zlerini onlardan ayırma. Kalbini bizi anmaktan gafil kıldığımız, boş arzularına uymuş ve işi hep aşırılık olmuş kimselere boyun eğme.[6] İmam Humeyni (r.a) İslami esasları ihya etme doğrultusunda &ccedil;abalıyor ve ayet ve rivayetlerden alınmış bu tavsiyeleri topluma sunuyordu. O, evladına verdiği bir &ouml;ğ&uuml;tte onu kendine tapmak ve d&uuml;nya sevgisinden sakındırmakta ve ş&ouml;yle demektedir: &ldquo;Ey oğul! K&ouml;t&uuml; akıbet, bahtsızlık, helak olmak ve t&uuml;m tehlikelerin kaynağı, esası ve başı olan şey d&uuml;nya sevgisidir ve bu da kendini sevmekten kaynaklanmaktadır.&rdquo;[7] Bir başka s&ouml;z&uuml;nde ş&ouml;yle s&ouml;ylemektedir: &ldquo;Her insanın bahtsızlığı, maddi hususlara g&ouml;n&uuml;l bağlamaktandır. Nefsin maddi hususlara &ouml;zen g&ouml;stermesi ve g&ouml;n&uuml;l bağlaması insanı insanlar kervanından alıkoyar.&rdquo;[8] Doğal olarak bu ilahi &ouml;ğretiler sadece liyakatli ve kendini yetiştirmiş &ouml;ğretmen ve &uuml;statlar ile topluma aktarılabilir ve toplumda bir k&uuml;lt&uuml;re d&ouml;n&uuml;şt&uuml;r&uuml;lebilir. Bu nedenle İmam Humeyni (r.a) bir&ccedil;ok yerde eğitim, &ouml;ğretim ve k&uuml;lt&uuml;r&uuml; toplumun mutlu veya bahtsız olmasındaki rol&uuml;n&uuml; hatırlatmaktadır: &ldquo;T&uuml;m saadet ve bahtsızlıkları motive eden şey okullardır ve okulların kilidi de &ouml;ğretmenlerin elindedir&rdquo;[9] ve &ldquo;k&uuml;lt&uuml;r ulusun t&uuml;m mutluluk ve mutsuzluklarının kaynağıdır. Eğer k&uuml;lt&uuml;r doğru olmazsa, yanlış k&uuml;lt&uuml;r ile yetiştirilen gen&ccedil;ler gelecekte bozgunculuk &ccedil;ıkarırlar.&rdquo;[10] Şu noktayı da dikkatten ka&ccedil;ırmamak gerekir ki toplumda dinsel buyrukları kurumsallaştırmak i&ccedil;in bir k&uuml;lt&uuml;r oluşturmak, ulusun y&ouml;netimini &uuml;slenmiş olan veya uluslar arası toplumun başında bulunan bireylerin gerekli liyakati taşıması durumunda kolay hale gelir. Aksi takdirde her ne kadar bireysel hayatlarında şahısların kendini yetiştirme ve geliştirmek i&ccedil;in yolun t&uuml;m&uuml;yle kapalı olduğuna inanmak m&uuml;mk&uuml;n olmasa bile, &ccedil;ok a&ccedil;ık olduğu &uuml;zere İslami h&uuml;k&uuml;mlerin toplumsal hayatta uygulanması bir takım sorunlar ile karşılaşacaktır. İmam Humeyni (r.a)&nbsp; bazen s&ouml;zlerinde toplumların mutluluk ve mutsuzluklarında devlet ve g&uuml;&ccedil;lerin rol&uuml;ne işaret etmektedir:</p>\r\n\r\n<p>\r\n	1. &ldquo;Milletlerin bahtsızlığı ve mutluluğu bir takım hususlara bağlıdır ve bu hususlardan biri y&ouml;netici takımının liyakat taşımasıdır.&rdquo;[11]</p>\r\n\r\n<p>\r\n	2. &ldquo;T&uuml;m bahtsızlığımız Amerika, Sovyetler Birliği ve İngiltere&rsquo;den kaynaklanmaktadır.&rdquo;[12]</p>\r\n\r\n<p>\r\n	3. &ldquo;Bizim t&uuml;m bahtsızlığımız şah ve saltanat rejimindendir.&rdquo;[13]</p>\r\n\r\n<p>\r\n	Bu esas uyarınca ş&ouml;yle bir netice alınabilir: İmam Humeyni&rsquo;nin (r.a) bilgisel bakışında birey ve toplumların t&uuml;m mutluluklarının kaynağı onların ilahi yolda adım atmasıdır ve kendilerinin bahtsızlığı da Allah&rsquo;a tapmak yerine kendilerine tapmaya y&ouml;nelmeleri ve ahret yerine d&uuml;nyayı ilk hedef edinmeleri durumunda başlamaktadır. Bu bağlamda toplumlar i&ccedil;in k&uuml;lt&uuml;r oluşturmada belirleyici bir rol&uuml; olan eğitim ve &ouml;ğretim sistemleri ile birlikte devletlerin insanların mutluluk ve bahtsızlığında &ccedil;ok etkili bir rol&uuml; olabilir.</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Sahife-i İmam, c. 17, s. 49.</p>\r\n\r\n<p>\r\n	[2] a.g.e, c. 4, s. 190.</p>\r\n\r\n<p>\r\n	[3] a.g.e, c. 10, s. 533.</p>\r\n\r\n<p>\r\n	[4] a.g.e, c. 7, s. 460.</p>\r\n\r\n<p>\r\n	[5] Yunus Suresi. 7 - 8. ayet: &quot;إِنَّ الَّذینَ لا یَرْجُونَ لِقاءَنا وَ رَضُوا بِالْحَیاةِ الدُّنْیا وَ اطْمَأَنُّوا بِها وَ الَّذینَ هُمْ عَنْ آیاتِنا غافِلُونَ. أُولئِکَ مَأْواهُمُ النَّارُ بِما کانُوا یَکْسِبُون&rlm;&quot;.</p>\r\n\r\n<p>\r\n	[6] Kehf Suresi. 28. ayet: &quot;وَ لا تُطِعْ مَنْ أَغْفَلْنا قَلْبَهُ عَنْ ذِکْرِنا وَ اتَّبَعَ هَواهُ وَ کانَ أَمْرُهُ فُرُطا&quot;.</p>\r\n\r\n<p>\r\n	[7] Sahife-i İmam, c. 16, s. 213.</p>\r\n\r\n<p>\r\n	[8] a.g.e, c. 8, s. 267.</p>\r\n\r\n<p>\r\n	[9] a.g.e, c. 7, s. 429.</p>\r\n\r\n<p>\r\n	[10] a.g.e, c. 3, s. 306.</p>\r\n\r\n<p>\r\n	[11] a.g.e, c. 5, s. 314.</p>\r\n\r\n<p>\r\n	[12] a.g.e, c. 6, s. 28.</p>\r\n\r\n<p>\r\n	[13] a.g.e, c. 5, s. 310.</p>\r\n','İmam Humeyni (r.a) bir İslam bilgini ve arif olarak birey ve toplumların t&uuml;m mutluluklarının kaynağını onların Allah&rsquo;a y&ouml;nelmesi ve ilahi buyrukları icra etmek i&ccedil;in &ccedil;aba g&ouml;stermesinde g&ouml;rm&uuml;ş ve bunun karşısında onların Allah&rsquo;a tapma yerine kendilerine tapmaya y&ouml;nelmesini ve ahiret yerine d&uuml;nyayı ilk hedef olarak karar kılmalarını bahtsızlıkların başlama zamanı bilmiştir. Elbette İmam Humeyni (r.a) dinsel kavramları &ouml;ğretme ve onları toplumda kurumsallaştırmada devlet ve eğitim ve &ouml;ğretim sistemlerinin belirleyici rol&uuml;n&uuml; unutmamış, defalarca bu hususları vurgulamış ve bunları ulusları mutlu veya bahtsız etmede etkili bilmiştir.','&nbsp;Cevabın başında dikkatinizi bir noktaya &ccedil;ekiyoruz: Maddi hayatta mutluluk, bahtsızlık, sevin&ccedil; ve h&uuml;z&uuml;n gibi t&uuml;mel konular bağlamında &ouml;zel bir menşe ve kaynak g&ouml;z &ouml;n&uuml;nde bulundurulamaz. Eğer &ouml;rnek sıfatıyla bir hususta benim t&uuml;m mutluluğum &uuml;niversite sınavında başarılı olduğum sırada başlamış veya benim t&uuml;m sorunlarım bir evim olmadığından kaynaklanmaktadır diye bir şey s&ouml;ylerseniz, kesinlikle t&uuml;m ger&ccedil;eklere işaret etmiş sayılmazsınız. Sadece bu d&uuml;nyadaki mutluluğun veya sorunların değişik etkenlerinden birini dile getirmiş olursunuz. Ama bir arifin bakışında manevi hayatta mutluluğun tek kriteri Rabbin rızasını kazanmaktır ve bunun mukabilinde de insanı ondan uzak kılan her şey de zahirde ve materyalist bakışta mutluluğun etkeni sayılsa da bahtsızlığın kaynağı sayılır.&nbsp; Bu mukaddime ile sorunuza d&ouml;n&uuml;yoruz: İmam Humeyni (r.a), maddi d&uuml;nyanın yaldızlı cilvelerine y&ouml;nelmekten &ccedil;ok toplumunun manevi gelişimini hedefleyen bir &ouml;nderdi. Bu nedenle onun bir&ccedil;ok konuşmasında mutluluğun ve bahtsızlığın etkeni olarak dile getirilen şey, insanı Allah&rsquo;a yakın kılan veya O&rsquo;ndan uzaklaştıran şeydir. İmam Humeyni (r.a) saadet ve mutluluk ile ilgili olarak ş&ouml;yle s&ouml;ylemektedir: &ldquo;D&uuml;nya ve s&uuml;slerini ellerinin tersiyle iten ve bir &ouml;mr&uuml; z&uuml;ht ve takvayla ge&ccedil;iren kimseler ne kadar mutludurlar&hellip;&rdquo;.[1] Bu nedenle İmam Humeyni (r.a) insanı Allah&rsquo;a doğru y&ouml;nlendiren ilahi şahsiyetleri takip etmeyi mutluluk i&ccedil;in bir etken bilmektedir; zira insan bir b&uuml;t&uuml;n olup her şeye ihtiya&ccedil; duyar. Peygamberler insanın ihtiya&ccedil; duyduğu şeylerin t&uuml;m&uuml;n&uuml; insana bildirmek i&ccedil;in gelmiştir ve eğer insan bunlar ile amel ederse k&acirc;mil bir mutluluğa erecektir.&rdquo;[2] İmam Humeyni (r.a) bu yolu s&uuml;rd&uuml;r&uuml;rken Kur&rsquo;an&rsquo;ın buyruklarıyla amel etmeyi insanların mutluluğunun kaynağı olacağına inanmaktadır: &ldquo;Eğer Kur&rsquo;an bir ulusun kitabı olursa o ulus mutlu olur. Eğer Kur&rsquo;an&rsquo;ın ayetleriyle amel edecek olursak mutlu oluruz.&rdquo;[3] Bunun mukabilinde onun inancına g&ouml;re iki emanetin (Kur&rsquo;an ve Ehlibeyt) &ouml;ğretilerinden uzak olmak insanların bahtsızlığına neden olur: &ldquo;Milletimizin bahtsızlığı Kur&rsquo;an&rsquo;dan, Allah&rsquo;ın h&uuml;k&uuml;mlerinden ve zamanın imamından ayrı olduğunda başlar.&rdquo;[4] Bildiğimiz gibi İslam&rsquo;ın ilk &ouml;ğretilerinden biri maddi d&uuml;nyaya g&ouml;n&uuml;l bağlamamak ve nefsin arzularını ayaklar altına almaktır. Y&uuml;ce Allah Kur&rsquo;an&rsquo;da ş&ouml;yle buyuruyor: Ş&uuml;phesiz bize kavuşacağını ummayan ve d&uuml;nya hayatına razı olup onunla yetinerek tatmin olan kimseler ile ayetlerimizden gafil olanlar var ya; işte onların kazanmakta oldukları g&uuml;nahlar y&uuml;z&uuml;nden, varacakları yer ateştir.[5] Bir başka yerde de Peygambere (s.a.a) hitap ederek ş&ouml;yle tavsiye etmektedir: Sabah akşam Rablerine, O&rsquo;nun rızasını dileyerek dua edenlerle birlikte ol. D&uuml;nya hayatının ziynetini arzu edip de g&ouml;zlerini onlardan ayırma. Kalbini bizi anmaktan gafil kıldığımız, boş arzularına uymuş ve işi hep aşırılık olmuş kimselere boyun eğme.[6] İmam Humeyni (r.a) İslami esasları ihya etme doğrultusunda &ccedil;abalıyor ve ayet ve rivayetlerden alınmış bu tavsiyeleri topluma sunuyordu. O, evladına verdiği bir &ouml;ğ&uuml;tte onu kendine tapmak ve d&uuml;nya sevgisinden sakındırmakta ve ş&ouml;yle demektedir: &ldquo;Ey oğul! K&ouml;t&uuml; akıbet, bahtsızlık, helak olmak ve t&uuml;m tehlikelerin kaynağı, esası ve başı olan şey d&uuml;nya sevgisidir ve bu da kendini sevmekten kaynaklanmaktadır.&rdquo;[7] Bir başka s&ouml;z&uuml;nde ş&ouml;yle s&ouml;ylemektedir: &ldquo;Her insanın bahtsızlığı, maddi hususlara g&ouml;n&uuml;l bağlamaktandır. Nefsin maddi hususlara &ouml;zen g&ouml;stermesi ve g&ouml;n&uuml;l bağlaması insanı insanlar kervanından alıkoyar.&rdquo;[8] Doğal olarak bu ilahi &ouml;ğretiler sadece liyakatli ve kendini yetiştirmiş &ouml;ğretmen ve &uuml;statlar ile topluma aktarılabilir ve toplumda bir k&uuml;lt&uuml;re d&ouml;n&uuml;şt&uuml;r&uuml;lebilir. Bu nedenle İmam Humeyni (r.a) bir&ccedil;ok yerde eğitim, &ouml;ğretim ve k&uuml;lt&uuml;r&uuml; toplumun mutlu veya bahtsız olmasındaki rol&uuml;n&uuml; hatırlatmaktadır: &ldquo;T&uuml;m saadet ve bahtsızlıkları motive eden şey okullardır ve okulların kilidi de &ouml;ğretmenlerin elindedir&rdquo;[9] ve &ldquo;k&uuml;lt&uuml;r ulusun t&uuml;m mutluluk ve mutsuzluklarının kaynağıdır. Eğer k&uuml;lt&uuml;r doğru olmazsa, yanlış k&uuml;lt&uuml;r ile yetiştirilen gen&ccedil;ler gelecekte bozgunculuk &ccedil;ıkarırlar.&rdquo;[10] Şu noktayı da dikkatten ka&ccedil;ırmamak gerekir ki toplumda dinsel buyrukları kurumsallaştırmak i&ccedil;in bir k&uuml;lt&uuml;r oluşturmak, ulusun y&ouml;netimini &uuml;slenmiş olan veya uluslar arası toplumun başında bulunan bireylerin gerekli liyakati taşıması durumunda kolay hale gelir. Aksi takdirde her ne kadar bireysel hayatlarında şahısların kendini yetiştirme ve geliştirmek i&ccedil;in yolun t&uuml;m&uuml;yle kapalı olduğuna inanmak m&uuml;mk&uuml;n olmasa bile, &ccedil;ok a&ccedil;ık olduğu &uuml;zere İslami h&uuml;k&uuml;mlerin toplumsal hayatta uygulanması bir takım sorunlar ile karşılaşacaktır. İmam Humeyni (r.a)&nbsp; bazen s&ouml;zlerinde toplumların mutluluk ve mutsuzluklarında devlet ve g&uuml;&ccedil;lerin rol&uuml;ne işaret etmektedir:\r\n\r\n\r\n	1. &ldquo;Milletlerin bahtsızlığı ve mutluluğu bir takım hususlara bağlıdır ve bu hususlardan biri y&ouml;netici takımının liyakat taşımasıdır.&rdquo;[11]\r\n\r\n\r\n	2. &ldquo;T&uuml;m bahtsızlığımız Amerika, Sovyetler Birliği ve İngiltere&rsquo;den kaynaklanmaktadır.&rdquo;[12]\r\n\r\n\r\n	3. &ldquo;Bizim t&uuml;m bahtsızlığımız şah ve saltanat rejimindendir.&rdquo;[13]\r\n\r\n\r\n	Bu esas uyarınca ş&ouml;yle bir netice alınabilir: İmam Humeyni&rsquo;nin (r.a) bilgisel bakışında birey ve toplumların t&uuml;m mutluluklarının kaynağı onların ilahi yolda adım atmasıdır ve kendilerinin bahtsızlığı da Allah&rsquo;a tapmak yerine kendilerine tapmaya y&ouml;nelmeleri ve ahret yerine d&uuml;nyayı ilk hedef edinmeleri durumunda başlamaktadır. Bu bağlamda toplumlar i&ccedil;in k&uuml;lt&uuml;r oluşturmada belirleyici bir rol&uuml; olan eğitim ve &ouml;ğretim sistemleri ile birlikte devletlerin insanların mutluluk ve bahtsızlığında &ccedil;ok etkili bir rol&uuml; olabilir.\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Sahife-i İmam, c. 17, s. 49.\r\n\r\n\r\n	[2] a.g.e, c. 4, s. 190.\r\n\r\n\r\n	[3] a.g.e, c. 10, s. 533.\r\n\r\n\r\n	[4] a.g.e, c. 7, s. 460.\r\n\r\n\r\n	[5] Yunus Suresi. 7 - 8. ayet: &quot;إِنَّ الَّذینَ لا یَرْجُونَ لِقاءَنا وَ رَضُوا بِالْحَیاةِ الدُّنْیا وَ اطْمَأَنُّوا بِها وَ الَّذینَ هُمْ عَنْ آیاتِنا غافِلُونَ. أُولئِکَ مَأْواهُمُ النَّارُ بِما کانُوا یَکْسِبُون&rlm;&quot;.\r\n\r\n\r\n	[6] Kehf Suresi. 28. ayet: &quot;وَ لا تُطِعْ مَنْ أَغْفَلْنا قَلْبَهُ عَنْ ذِکْرِنا وَ اتَّبَعَ هَواهُ وَ کانَ أَمْرُهُ فُرُطا&quot;.\r\n\r\n\r\n	[7] Sahife-i İmam, c. 16, s. 213.\r\n\r\n\r\n	[8] a.g.e, c. 8, s. 267.\r\n\r\n\r\n	[9] a.g.e, c. 7, s. 429.\r\n\r\n\r\n	[10] a.g.e, c. 3, s. 306.\r\n\r\n\r\n	[11] a.g.e, c. 5, s. 314.\r\n\r\n\r\n	[12] a.g.e, c. 6, s. 28.\r\n\r\n\r\n	[13] a.g.e, c. 5, s. 310.'),(195,'tr193','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Din ve ahlak arasındaki ilişki bağlamında ahlaki değerlerin temelleri hususunda iki genel bakış vardır:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		1. Ahlak dinden bağımsız bir disiplindir ve din bir ile ilişkisi yoktur.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		2. Ahlak din, iman ve Allah&rsquo;a inanmayla bağlantı kurmaksızın ger&ccedil;ekleşmez.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Batı toplumlarında bu konu geniş bir şekilde g&uuml;ndeme gelmiştir ve bunun tarihsel ge&ccedil;mişi R&ouml;nesans&rsquo;tan sonra meydana gelen gelişmelere dayanmaktadır; &ccedil;&uuml;nk&uuml; R&ouml;nesans&rsquo;tan &ouml;nce bu toplumlarda yaygın olan Hıristiyanlık dini bilim, k&uuml;lt&uuml;r, toplum, ahlak ve diğer konuları i&ccedil;eren halkın hayatının t&uuml;m y&ouml;nlerine egemendi. Kilisenin değişik alanlarda yenilgiye uğramasıyla birlikte halk da din ve dinsel eğilimlerden soğudu ve tanrıya y&ouml;nelme yerine h&uuml;manizme y&ouml;nelmek g&uuml;n&uuml;n konusu oldu ve yavaş yavaş dinden bağımsız ahlakın var olabileceği d&uuml;ş&uuml;ncesi ortaya &ccedil;ıktı. Bu d&uuml;ş&uuml;nce tedricen g&uuml;&ccedil;lendi ve son asırlara dek tanrısız ahlak olarak resmi bir şekilde dile getirildi. Bunun karşısında ise bazıları ahlakın dinsel temellerini vurgulamış ve din olmadan ahlakın ger&ccedil;ekleşmeyeceğine inanmıştır. Dine dayalı ahlakı a&ccedil;ıklarken şu hususu hatırlatmak zorunluluk addeder: Bir ahlaki sistemi &ouml;ne s&uuml;rmek, i&ccedil;inde ahlaki sistemin kabul edildiği &ouml;zel bir d&uuml;nya g&ouml;r&uuml;ş&uuml;n&uuml; kabul etmeyi gerektirir. Bildiğimiz gibi dinsel d&uuml;nya g&ouml;r&uuml;ş&uuml;ne g&ouml;re insanın yetkinliği Allah&rsquo;a ulaşma ve O&rsquo;na yakın olmadadır; bu y&uuml;zden bu hedefe ulaşmada insana yardımcı olan amel ahlaki sayılır. Bu esası kabul ettikten sonra tek&acirc;m&uuml;l yolunda veya bu etkinliğin başlangı&ccedil; merhalesinde bulunan bir insanın kat etmesi gereken yolu tam anlamıyla bilip bilmediğini sormak gerekir. İnsan kendini bu hedefe ulaştıracak bir yol ve ahlaki sistemin varlığından bağımsız sayılır mı, bir kılavuza ihtiya&ccedil; duymayabilir mi? Doğal olarak eğer insanın hedefi Allah&rsquo;a ulaşmak ise onun ahlakı da ilahi olmalıdır. Bu ahlakın esaslarında ve detaylarında insan ilahi ve vahyani kaynaktan m&uuml;stağni olamaz. Elbette burada şu noktayı hatırlatmak gerekir: Ahlakın dine dayalı olmasından s&ouml;z ederken, eşyanın g&uuml;zellik ve &ccedil;irkinliğinin ve amellerin ahlaki ve ahlak dışı oluşunun ilahi emir ve sakındırmadan t&uuml;remiş olduğu kast edilmez. Bilakis kastedilen şey g&uuml;zellik ve &ccedil;irkinliğin zati olmasıyla birilikte bir&ccedil;ok y&ouml;nlerde bu hususları şeriat ile tanımanın ve aklı t&uuml;m detaylarda bağımsız bilmemenin gerekliliğidir.&nbsp;&nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Ahlak, t&uuml;m d&uuml;nya halkının dilinde yaygın bir s&ouml;zc&uuml;kt&uuml;r, lakin ahlak tanımlanırken en zor ve ipham taşıyan s&ouml;zc&uuml;klerden biri haline gelir. Ahlak hakkında bilginler ve &acirc;limler arasında g&ouml;r&uuml;ş birliği azdır; &ccedil;&uuml;nk&uuml; felsefi, dini ve i&ccedil;timai her bakış ve her grup sahip olduğu d&uuml;nya g&ouml;r&uuml;ş&uuml; ile ahlak ve ahlaki eylem hakkında &ouml;zel bir tanım ileri s&uuml;rm&uuml;şt&uuml;r. Lakin bu yazıda din ve ahlak arasındaki ilişkiye değinen ahlak ve ahlaki değerlerin temelleri hakkındaki iki temel g&ouml;r&uuml;şe işaret edilmesi daha uygundur. Bu iki bakış şunlardan ibarettir:</p>\r\n\r\n<p>\r\n	1.&nbsp; Ahlak dinden bağımsız bir disiplindir ve din bir ile ilişkisi yoktur.</p>\r\n\r\n<p>\r\n	2. Ahlak din, iman ve tanrıya iman ile ilişki kurmaksızın ger&ccedil;ekleşmez.</p>\r\n\r\n<p>\r\n	Konunun Ge&ccedil;mişi:</p>\r\n\r\n<p>\r\n	Din ve ahlak ilişkisi bağımsız bir şekilde İslam toplumunda &ccedil;ok az incelenmiştir. Bunun nedeni dinsel &ouml;ğretilerin İslam toplumlarında yaygınlaşmasıyla, din ve ahlak arasında ne gibi bir farkın olduğu ve hangisinin temel sayıldığı konusu sorulmamış ve pek &ouml;nemsenmemiştir. Ama bizim toplumumuzun tersine batı toplumlarında bu konu geniş bir şekilde ele alınmıştır. Konunun tarihsel ge&ccedil;mişi R&ouml;nesans&rsquo;tan sonra meydana gelen olaylardır; &ccedil;&uuml;nk&uuml; R&ouml;nesans &ouml;ncesi d&ouml;nemde batı toplumunda h&acirc;kim olan Hıristiyanlık dini bilim, k&uuml;lt&uuml;r, toplum, ahlak ve diğer t&uuml;m meseleler kabilinden insanların hayatının t&uuml;m y&ouml;nlerine egemendi. Kilisenin değişik alanlarda yenilgiye uğramasıyla birlikte batı toplumu da din ve dini eğilimlerden soğudu ve tanrıya eğilim g&ouml;stermek yerine h&uuml;manizme yakınlaştı ve tedricen dinden bağımsız bir ahlakın var olabileceği d&uuml;ş&uuml;ncesi meydana geldi. Bu d&uuml;ş&uuml;nce tedrici olarak g&uuml;&ccedil;lendi ve son asırlara dek resmi olarak tanrıdan bağımsız ahlak sıfatıyla dile getirildi. Elbette bunun mukabilinde bazıları bir takım karşı tutumlar sergiledi ve ister Hıristiyanlık olsun ister başka bir din olsun ahlakın dinden bağımsız bir şekilde ger&ccedil;ekleşmeyeceğini savundurlar.[1]</p>\r\n\r\n<p>\r\n	Dine Dayalı Ahlak</p>\r\n\r\n<p>\r\n	Dine dayalı ahlakı a&ccedil;ıklarken şu noktayı hatırlatmak zorunludur: Bir ahlaki sistemi sunmak i&ccedil;inde ahlaki sistemin kabul edildiği &ouml;zel bir d&uuml;nya g&ouml;r&uuml;ş&uuml;n&uuml;n kabul edilmesini gerektirir; &ccedil;&uuml;nk&uuml; her d&uuml;nya g&ouml;r&uuml;ş&uuml; esasınca insanın yetkinliğinin zirvesi &ouml;zel bir şekilde tanımlanır ve ahlaki davranış insanı bu yetkinliğe yakın kılan amele denir. Dinsel d&uuml;nya g&ouml;r&uuml;ş&uuml; esasınca insanın yetkinliği Allah&rsquo;a ulaşmadadır; bu y&uuml;zden insana bu hedefe ulaşmasında yardımcı olan davranış ahlaki davranış sayılır. Bu esası kabul ettikten sonra tek&acirc;m&uuml;l yolunda olan ve beklide bu tek&acirc;m&uuml;l&uuml;n ilk merhalelerinde bulunan insanın kat etmesi gereken yolu k&acirc;mil bir şekilde bilip bilmediğine bakmak gerekir. İnsan yol belirleme ve nihai hedefine uygun bir ahlak belirleme noktasında bağımsız olabilir mi, bir kılavuzdan yoksun olabilir mi? Doğal olarak eğer insanın hedefi Allah&rsquo;a ulaşmaksa onun ahlakı da ilahi olmalı ve esasta ve detaylarda bu ahlak vahyani ve ilahi kaynaktan alınmalıdır. Bu bağlamda tanrısız ve h&uuml;manist bir ahlakın insanı tanrıya mı yoksa insanın kendi isteklerine mi ulaştıracağı belli değildir. Bu y&uuml;zden aklın bağımsızlık iddiası, &ouml;zellikle beşeri s&uuml;bjektivizm ve menfaat talep eden akılcılık, ger&ccedil;ek ve hakiki bir ahlak oluşturmada hedefin insanın Allah&rsquo;a ulaşması olduğunu belirten g&ouml;r&uuml;ş a&ccedil;ısından kabul edilmeyecektir. Elbette insanın yetkinliğini ilahi hususlardan ayrı bir şekilde araştıran h&uuml;manist ahlak oluşturmak i&ccedil;in dine hi&ccedil;bir ihtiya&ccedil; yoktur, bilakis bu bakışta bir&ccedil;ok dinsel ahlaki &ouml;nerme anlamsız ve manasız olacaktır. Bundan dolayı din ve tanrısız bir ahlak iddiasında bulunan insanlar ister istemez beşerin sınırlı nefsini ahlakın kaynağını addederler. İnsanın &uuml;st&uuml;n ve tanrı eksenli benliğini ve aşkınlık talep eden aklını eksene almazlar; &ccedil;&uuml;nk&uuml; bu &uuml;st&uuml;n akıl her zaman vahiy ile birliktedir ve onun ışıldamasıyla aydınlanır. Oysaki egoizmde manasızlığa ulaşan menfaat talep ve d&uuml;nya eksenli akıl tanrısız ahlak inşa etmede de anlamsızlığa ulaşır. Dostoyevski&rsquo;nin &ldquo;eğer tanrı olmazsa her şey caizdir&rdquo;[2] diye meşhur olan s&ouml;z&uuml;, belirtilen bu hakikate işaret eder; insan ilahi kimlikten arı bir şekilde ahlaki amel i&ccedil;in hi&ccedil;bir d&uuml;rt&uuml; taşımaz. Ahlak otantik olduğu oranda insanda ilahi ve dinsel kimliğin belirginleşmesinin g&ouml;stergesi olur ve bu ilahi kimlik tanrıyla irtibata ge&ccedil;meksizin ger&ccedil;ekleşmez. Bundan dolayı dine dayalı ahlak, ahlaki sistem ileri s&uuml;rme noktasında bu bağımsız ve h&uuml;manist anlayışla &ccedil;elişir ve dinsiz ahlakın ne tasavvur edilebileceğine ve ne de ger&ccedil;ekleşebileceğine inanır. Ahlakın esas ve detaylarında vahiyden yardım alınmalıdır. Elbette burada şu noktayı hatırlatmak gerekir: Ahlakın dine dayalı olmasından eşyanın g&uuml;zellik ve &ccedil;irkinliğinin ve amellerin ahlaki veya ahlak karşıtı olmasının ilahi emir ve yasaklamadan t&uuml;rediği kastedilmemektedir. Aksine kastedilen şey, bir&ccedil;ok yerde g&uuml;zellik ve &ccedil;irkinliğin zati olmasının yanı sıra, şeriatın a&ccedil;ıklamasından bunun alınması ve aklı t&uuml;m detaylarda bağımsız bilmemek gerektiğidir. Bundan dolayı burada vahyin rol&uuml; s&uuml;but bağlamında değil, ispat bağlamındadır.[3]</p>\r\n\r\n<p>\r\n	İlgili başlıklar:</p>\r\n\r\n<p>\r\n	Din ve insan, 226 (Site: 2128).</p>\r\n\r\n<p>\r\n	Din ve k&uuml;lt&uuml;r, 5297 (Site: 5489).</p>\r\n\r\n<p>\r\n	Ahlakta dinsel kaynakların rol&uuml;, 8094 (Site: 8161).</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Misbah, Muhammed Taki, Durusu Felsefe-i Ahlak, s. 195, İntişaratı ittilaat, Tahran, 1376.</p>\r\n\r\n<p>\r\n	[2] Mutahhari, Murtaza, Felsefe-i Ahlak, s. 195, İntişaratı sadra, Tahran, 1381.</p>\r\n\r\n<p>\r\n	[3] Durusu Felsefe-i Ahlak, s. 170.</p>\r\n','Din ve ahlak arasındaki ilişki bağlamında ahlaki değerlerin temelleri hususunda iki genel bakış vardır:\r\n\r\n	\r\n		1. Ahlak dinden bağımsız bir disiplindir ve din bir ile ilişkisi yoktur.\r\n\r\n	\r\n		2. Ahlak din, iman ve Allah&rsquo;a inanmayla bağlantı kurmaksızın ger&ccedil;ekleşmez.\r\n\r\n	\r\n		Batı toplumlarında bu konu geniş bir şekilde g&uuml;ndeme gelmiştir ve bunun tarihsel ge&ccedil;mişi R&ouml;nesans&rsquo;tan sonra meydana gelen gelişmelere dayanmaktadır; &ccedil;&uuml;nk&uuml; R&ouml;nesans&rsquo;tan &ouml;nce bu toplumlarda yaygın olan Hıristiyanlık dini bilim, k&uuml;lt&uuml;r, toplum, ahlak ve diğer konuları i&ccedil;eren halkın hayatının t&uuml;m y&ouml;nlerine egemendi. Kilisenin değişik alanlarda yenilgiye uğramasıyla birlikte halk da din ve dinsel eğilimlerden soğudu ve tanrıya y&ouml;nelme yerine h&uuml;manizme y&ouml;nelmek g&uuml;n&uuml;n konusu oldu ve yavaş yavaş dinden bağımsız ahlakın var olabileceği d&uuml;ş&uuml;ncesi ortaya &ccedil;ıktı. Bu d&uuml;ş&uuml;nce tedricen g&uuml;&ccedil;lendi ve son asırlara dek tanrısız ahlak olarak resmi bir şekilde dile getirildi. Bunun karşısında ise bazıları ahlakın dinsel temellerini vurgulamış ve din olmadan ahlakın ger&ccedil;ekleşmeyeceğine inanmıştır. Dine dayalı ahlakı a&ccedil;ıklarken şu hususu hatırlatmak zorunluluk addeder: Bir ahlaki sistemi &ouml;ne s&uuml;rmek, i&ccedil;inde ahlaki sistemin kabul edildiği &ouml;zel bir d&uuml;nya g&ouml;r&uuml;ş&uuml;n&uuml; kabul etmeyi gerektirir. Bildiğimiz gibi dinsel d&uuml;nya g&ouml;r&uuml;ş&uuml;ne g&ouml;re insanın yetkinliği Allah&rsquo;a ulaşma ve O&rsquo;na yakın olmadadır; bu y&uuml;zden bu hedefe ulaşmada insana yardımcı olan amel ahlaki sayılır. Bu esası kabul ettikten sonra tek&acirc;m&uuml;l yolunda veya bu etkinliğin başlangı&ccedil; merhalesinde bulunan bir insanın kat etmesi gereken yolu tam anlamıyla bilip bilmediğini sormak gerekir. İnsan kendini bu hedefe ulaştıracak bir yol ve ahlaki sistemin varlığından bağımsız sayılır mı, bir kılavuza ihtiya&ccedil; duymayabilir mi? Doğal olarak eğer insanın hedefi Allah&rsquo;a ulaşmak ise onun ahlakı da ilahi olmalıdır. Bu ahlakın esaslarında ve detaylarında insan ilahi ve vahyani kaynaktan m&uuml;stağni olamaz. Elbette burada şu noktayı hatırlatmak gerekir: Ahlakın dine dayalı olmasından s&ouml;z ederken, eşyanın g&uuml;zellik ve &ccedil;irkinliğinin ve amellerin ahlaki ve ahlak dışı oluşunun ilahi emir ve sakındırmadan t&uuml;remiş olduğu kast edilmez. Bilakis kastedilen şey g&uuml;zellik ve &ccedil;irkinliğin zati olmasıyla birilikte bir&ccedil;ok y&ouml;nlerde bu hususları şeriat ile tanımanın ve aklı t&uuml;m detaylarda bağımsız bilmemenin gerekliliğidir.&nbsp;&nbsp;','&nbsp;Ahlak, t&uuml;m d&uuml;nya halkının dilinde yaygın bir s&ouml;zc&uuml;kt&uuml;r, lakin ahlak tanımlanırken en zor ve ipham taşıyan s&ouml;zc&uuml;klerden biri haline gelir. Ahlak hakkında bilginler ve &acirc;limler arasında g&ouml;r&uuml;ş birliği azdır; &ccedil;&uuml;nk&uuml; felsefi, dini ve i&ccedil;timai her bakış ve her grup sahip olduğu d&uuml;nya g&ouml;r&uuml;ş&uuml; ile ahlak ve ahlaki eylem hakkında &ouml;zel bir tanım ileri s&uuml;rm&uuml;şt&uuml;r. Lakin bu yazıda din ve ahlak arasındaki ilişkiye değinen ahlak ve ahlaki değerlerin temelleri hakkındaki iki temel g&ouml;r&uuml;şe işaret edilmesi daha uygundur. Bu iki bakış şunlardan ibarettir:\r\n\r\n\r\n	1.&nbsp; Ahlak dinden bağımsız bir disiplindir ve din bir ile ilişkisi yoktur.\r\n\r\n\r\n	2. Ahlak din, iman ve tanrıya iman ile ilişki kurmaksızın ger&ccedil;ekleşmez.\r\n\r\n\r\n	Konunun Ge&ccedil;mişi:\r\n\r\n\r\n	Din ve ahlak ilişkisi bağımsız bir şekilde İslam toplumunda &ccedil;ok az incelenmiştir. Bunun nedeni dinsel &ouml;ğretilerin İslam toplumlarında yaygınlaşmasıyla, din ve ahlak arasında ne gibi bir farkın olduğu ve hangisinin temel sayıldığı konusu sorulmamış ve pek &ouml;nemsenmemiştir. Ama bizim toplumumuzun tersine batı toplumlarında bu konu geniş bir şekilde ele alınmıştır. Konunun tarihsel ge&ccedil;mişi R&ouml;nesans&rsquo;tan sonra meydana gelen olaylardır; &ccedil;&uuml;nk&uuml; R&ouml;nesans &ouml;ncesi d&ouml;nemde batı toplumunda h&acirc;kim olan Hıristiyanlık dini bilim, k&uuml;lt&uuml;r, toplum, ahlak ve diğer t&uuml;m meseleler kabilinden insanların hayatının t&uuml;m y&ouml;nlerine egemendi. Kilisenin değişik alanlarda yenilgiye uğramasıyla birlikte batı toplumu da din ve dini eğilimlerden soğudu ve tanrıya eğilim g&ouml;stermek yerine h&uuml;manizme yakınlaştı ve tedricen dinden bağımsız bir ahlakın var olabileceği d&uuml;ş&uuml;ncesi meydana geldi. Bu d&uuml;ş&uuml;nce tedrici olarak g&uuml;&ccedil;lendi ve son asırlara dek resmi olarak tanrıdan bağımsız ahlak sıfatıyla dile getirildi. Elbette bunun mukabilinde bazıları bir takım karşı tutumlar sergiledi ve ister Hıristiyanlık olsun ister başka bir din olsun ahlakın dinden bağımsız bir şekilde ger&ccedil;ekleşmeyeceğini savundurlar.[1]\r\n\r\n\r\n	Dine Dayalı Ahlak\r\n\r\n\r\n	Dine dayalı ahlakı a&ccedil;ıklarken şu noktayı hatırlatmak zorunludur: Bir ahlaki sistemi sunmak i&ccedil;inde ahlaki sistemin kabul edildiği &ouml;zel bir d&uuml;nya g&ouml;r&uuml;ş&uuml;n&uuml;n kabul edilmesini gerektirir; &ccedil;&uuml;nk&uuml; her d&uuml;nya g&ouml;r&uuml;ş&uuml; esasınca insanın yetkinliğinin zirvesi &ouml;zel bir şekilde tanımlanır ve ahlaki davranış insanı bu yetkinliğe yakın kılan amele denir. Dinsel d&uuml;nya g&ouml;r&uuml;ş&uuml; esasınca insanın yetkinliği Allah&rsquo;a ulaşmadadır; bu y&uuml;zden insana bu hedefe ulaşmasında yardımcı olan davranış ahlaki davranış sayılır. Bu esası kabul ettikten sonra tek&acirc;m&uuml;l yolunda olan ve beklide bu tek&acirc;m&uuml;l&uuml;n ilk merhalelerinde bulunan insanın kat etmesi gereken yolu k&acirc;mil bir şekilde bilip bilmediğine bakmak gerekir. İnsan yol belirleme ve nihai hedefine uygun bir ahlak belirleme noktasında bağımsız olabilir mi, bir kılavuzdan yoksun olabilir mi? Doğal olarak eğer insanın hedefi Allah&rsquo;a ulaşmaksa onun ahlakı da ilahi olmalı ve esasta ve detaylarda bu ahlak vahyani ve ilahi kaynaktan alınmalıdır. Bu bağlamda tanrısız ve h&uuml;manist bir ahlakın insanı tanrıya mı yoksa insanın kendi isteklerine mi ulaştıracağı belli değildir. Bu y&uuml;zden aklın bağımsızlık iddiası, &ouml;zellikle beşeri s&uuml;bjektivizm ve menfaat talep eden akılcılık, ger&ccedil;ek ve hakiki bir ahlak oluşturmada hedefin insanın Allah&rsquo;a ulaşması olduğunu belirten g&ouml;r&uuml;ş a&ccedil;ısından kabul edilmeyecektir. Elbette insanın yetkinliğini ilahi hususlardan ayrı bir şekilde araştıran h&uuml;manist ahlak oluşturmak i&ccedil;in dine hi&ccedil;bir ihtiya&ccedil; yoktur, bilakis bu bakışta bir&ccedil;ok dinsel ahlaki &ouml;nerme anlamsız ve manasız olacaktır. Bundan dolayı din ve tanrısız bir ahlak iddiasında bulunan insanlar ister istemez beşerin sınırlı nefsini ahlakın kaynağını addederler. İnsanın &uuml;st&uuml;n ve tanrı eksenli benliğini ve aşkınlık talep eden aklını eksene almazlar; &ccedil;&uuml;nk&uuml; bu &uuml;st&uuml;n akıl her zaman vahiy ile birliktedir ve onun ışıldamasıyla aydınlanır. Oysaki egoizmde manasızlığa ulaşan menfaat talep ve d&uuml;nya eksenli akıl tanrısız ahlak inşa etmede de anlamsızlığa ulaşır. Dostoyevski&rsquo;nin &ldquo;eğer tanrı olmazsa her şey caizdir&rdquo;[2] diye meşhur olan s&ouml;z&uuml;, belirtilen bu hakikate işaret eder; insan ilahi kimlikten arı bir şekilde ahlaki amel i&ccedil;in hi&ccedil;bir d&uuml;rt&uuml; taşımaz. Ahlak otantik olduğu oranda insanda ilahi ve dinsel kimliğin belirginleşmesinin g&ouml;stergesi olur ve bu ilahi kimlik tanrıyla irtibata ge&ccedil;meksizin ger&ccedil;ekleşmez. Bundan dolayı dine dayalı ahlak, ahlaki sistem ileri s&uuml;rme noktasında bu bağımsız ve h&uuml;manist anlayışla &ccedil;elişir ve dinsiz ahlakın ne tasavvur edilebileceğine ve ne de ger&ccedil;ekleşebileceğine inanır. Ahlakın esas ve detaylarında vahiyden yardım alınmalıdır. Elbette burada şu noktayı hatırlatmak gerekir: Ahlakın dine dayalı olmasından eşyanın g&uuml;zellik ve &ccedil;irkinliğinin ve amellerin ahlaki veya ahlak karşıtı olmasının ilahi emir ve yasaklamadan t&uuml;rediği kastedilmemektedir. Aksine kastedilen şey, bir&ccedil;ok yerde g&uuml;zellik ve &ccedil;irkinliğin zati olmasının yanı sıra, şeriatın a&ccedil;ıklamasından bunun alınması ve aklı t&uuml;m detaylarda bağımsız bilmemek gerektiğidir. Bundan dolayı burada vahyin rol&uuml; s&uuml;but bağlamında değil, ispat bağlamındadır.[3]\r\n\r\n\r\n	İlgili başlıklar:\r\n\r\n\r\n	Din ve insan, 226 (Site: 2128).\r\n\r\n\r\n	Din ve k&uuml;lt&uuml;r, 5297 (Site: 5489).\r\n\r\n\r\n	Ahlakta dinsel kaynakların rol&uuml;, 8094 (Site: 8161).\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Misbah, Muhammed Taki, Durusu Felsefe-i Ahlak, s. 195, İntişaratı ittilaat, Tahran, 1376.\r\n\r\n\r\n	[2] Mutahhari, Murtaza, Felsefe-i Ahlak, s. 195, İntişaratı sadra, Tahran, 1381.\r\n\r\n\r\n	[3] Durusu Felsefe-i Ahlak, s. 170.'),(196,'tr192','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Her ne kadar Ehlis&uuml;nnet siyasal rehberlik i&ccedil;in Ebu Bekir ve diğer halifelere başvurmuşlarsa da ve onlardan bir grup İmam Ali&rsquo;yi (a.s) ilmi ve manevi rehberliğe layık g&ouml;rm&uuml;şseler de Şia a&ccedil;ısından imamet ve hilafet arasında bir ayrışmaya gitmek doğru bir d&uuml;ş&uuml;nce olamaz. Şia, imameti &ouml;zel bir kavram sayar ve imametin n&uuml;b&uuml;vvetin devamı olduğuna ve imamın peygamberin t&uuml;m g&ouml;revlerini (vahiy almak dışında) taşıdığına inanır; yani Şia, peygamber i&ccedil;in lazım olan her şeyin imam i&ccedil;in de lazım olduğuna inanır. Bu esas uyarınca Hz Peygamber (s.a.a) i&ccedil;in siyasal rehberliğin dinsel mercilikten ayrı kılınması nasıl doğru bir mantık değilse, imam i&ccedil;in de b&ouml;yle bir ayrışma doğru değildir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;İlk&ouml;nce şu hususun hatırlatılması gerekir: Her ne kadar Ehlis&uuml;nnet siyasal rehberlik i&ccedil;in Ebu Bekir ve diğer halifelere y&ouml;nelmişseler de ve onlardan bir grup İmam Ali&rsquo;yi (a.s) ilmi ve manevi olarak rehberliğe daha layık g&ouml;rm&uuml;şlerse de Şia a&ccedil;ısından imamet ve hilafetin birbirinden ayırt edilmesi doğru bir d&uuml;ş&uuml;nce olarak değerlendirilmez. Ehlis&uuml;nnet basit bir a&ccedil;ıklamayla siyasal rehberliğin manevi rehberlikten farklı olduğunu ileri s&uuml;rm&uuml;şt&uuml;r; yani Ehlis&uuml;nnet bu iki hususun birbirinden ayrı olduğuna ve imam Ali (a.s) gibi ilmi olarak diğer şahıslardan daha &uuml;st&uuml;n olan bir kimsenin siyasal rehberliği &uuml;stlenmesinin zorunlu olmadığını belirtmişlerdir. Elbette Ehlis&uuml;nnet, her ne kadar manevi ve ilmi y&ouml;nlerden imam Ali&rsquo;nin konumunu &uuml;st&uuml;n bilse de Şia&rsquo;nın İmam Ali ve diğer imamlar hakkında inanmış olduğu bir &ccedil;ok &uuml;st&uuml;n manevi makamlara inanmaz. Masumiyet ve batıni makamlara inanmak bu hususlardan bazılarıdır. Elbette Ehlis&uuml;nnete bağlı &ouml;zel bir grup Hz Ali&rsquo;nin (a.s) &ouml;zellikle y&uuml;ksek irfani makamlara sahip olduğuna inanmıştır. Lakin Şia&rsquo;nın bakışında imametin &ouml;zel bir mefhuma sahip olduğu bilinmelidir. Şia imametin n&uuml;b&uuml;vvetin devamı olduğuna ve ger&ccedil;ekte imamın peygamberin t&uuml;m y&ouml;nlerini (vahiy alma dışında) taşıdığına inanır. Şia ş&ouml;yle der: Peygamber i&ccedil;in lazım olan her şey imama da lazımdır; &ouml;rneğin eğer Peygamberin (s.a.a) vazifesi M&uuml;sl&uuml;manların işlerini ıslah etmekse imam da bu işleri ıslah etmelidir. T&uuml;m y&ouml;nleri ile hidayet işi Peygamberin y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;ndedir ve bu anlamıyla peygamberin t&uuml;m boyutlarda masum olması gerekir. İmam da bu vazifeleri &uuml;stlendiği i&ccedil;in imamın da masum olması gereklilik addeder. B&ouml;ylece eğer Peygamberin dinsel meseleler gibi siyasal meselelere m&uuml;dahale etmesi gerekiyor ve insanları yetkinliğe ulaştırması icap ediyorsa, Peygamberden sonraki imam i&ccedil;in de bu husus gereklidir. Halk dinsel veya siyasi b&uuml;t&uuml;n bu alanlarda hidayete ihtiya&ccedil; duyar. Daha a&ccedil;ık bir ifadeyle halk masuma sadece manevi meseleler alanında ihtiya&ccedil; duymaz. Aksine İslam toplumu ancak M&uuml;sl&uuml;man &ouml;nderin siyasal a&ccedil;ıdan olarak da M&uuml;sl&uuml;manlara en doğru yolu g&ouml;sterebildiği zaman yaratılış hedeflerine ulaşabilir ve b&ouml;yle bir şey ancak masum imamların masumiyeti ile ger&ccedil;ekleşebilir. O halde M&uuml;sl&uuml;manların b&ouml;yle bir rehberliğe ihtiya&ccedil; duyması Peygamberin zamanına &ouml;zg&uuml; değildir ve beşeriyetin t&uuml;m y&ouml;nl&uuml; ve doğru bir şekilde hidayete ermesi de Peygamberin zamanıyla sınırlı değildir. Siyasal ve dinsel t&uuml;m alanlarda en &uuml;st&uuml;n olan bir kimse de mevcut idi. Bu a&ccedil;ıklamayla bu alanların y&ouml;neticiliği daha aşağı merhalede bulunan bir insan tarafından &uuml;stlenilmesi tasavvur edilebilir mi? Şu noktayı hatırlatmak zorunludur: Doğru anlamıyla dinsel devlet, toplumu ilahi kanunlar esasınca idare eden, kabiliyetlerin gelişim altyapısını oluşturan, insanların yetkinliğe ulaşma imk&acirc;nını icat eden, halk i&ccedil;in &uuml;st&uuml;n, salih ve liyakatli bir toplum hazırlayan ve ahlaki ve i&ccedil;timai bozgunculuklarla m&uuml;cadele eden devlettir. Kur&rsquo;an&rsquo;ın bakışında siyasal ve toplumsal meseleler ile ilgilenmek, toplumun işlerini ıslah etmek ve adilce ilişkiler tesis etmek n&uuml;b&uuml;vvetin ve dinin temel &ouml;ğretilerinin hedeflerindendir. Bazı ayetler de bu hususa tanıklık etmektedir.[1] Aynı şekilde maddi, manevi ve uhrevi t&uuml;m y&ouml;nleriyle egemenlik, velayet ve &ouml;nderliğin Allah, Peygamber ve Allah&rsquo;ın &ouml;zel velilerine &ouml;zg&uuml; oluşu[2] ve imametin ispatı ve siyasal ve toplumsal &ouml;nderliğin Hz Peygamber (s.a.a), imam ve onlar tarafından atanmış kimselere[3] has olması, dinin siyasetten ayrı olmadığının delillerindendir. Bu hususların a&ccedil;ıklanmasıyla siyaset alanını diyanetten ayırmanın imkansız oluşu anlaşılmaktadır. &Ccedil;&uuml;nk&uuml; bu ayrılık imk&acirc;nsızdır. Hem dinde ve hem de siyasette kendi zamanındaki insanların en yetkin ve salihi olan kimsenin M&uuml;sl&uuml;manların işlerini &uuml;stlenmesi gerekir. Elbette hangi şahsın bu şartları taşıdığı kendi yerinde irdelenmiştir. Biz mevcut deliller esasınca masum imamların kendi zamanlarındaki en &uuml;st&uuml;n şahıslar olarak kalmayıp yaratılışın se&ccedil;kinleri olduğuna ve Allah&rsquo;ın onları t&uuml;m y&ouml;nl&uuml; olarak insanların hidayete ermesi i&ccedil;in burhan ve delil kıldığına inanmaktayız. Bu hususta daha fazla bilgi edinmek i&ccedil;in aşağıdaki yanıtlara m&uuml;racaat edebilirsiniz.</p>\r\n\r\n<p>\r\n	Soru: 7011 (Site: 7122).</p>\r\n\r\n<p>\r\n	Soru: 7622 (Site: 7710).</p>\r\n\r\n<p>\r\n	&nbsp;---------</p>\r\n\r\n<p>\r\n	[1] (لَقَدْ أَرْسَلْنا رُسُلَنا بِالْبَیِّناتِ وَ أَنْزَلْنا مَعَهُمُ الْکِتابَ وَ الْمِیزانَ لِیَقُومَ النَّاسُ بِالْقِسْطِ وَ أَنْزَلْنَا الْحَدِیدَ فِیهِ بَأْسٌ شَدِیدٌ وَ مَنافِعُ لِلنَّاسِ) Hadid Suresi, 25. ayet ve (وَ لَقَدْ بَعَثْنا فِی کُلِّ أُمَّةٍ رَسُولاً أَنِ اعْبُدُوا اللَّهَ وَ اجْتَنِبُوا الطَّاغُوتَ)&nbsp;&nbsp;&nbsp; Nahl Suresi, 36. ayet.</p>\r\n\r\n<p>\r\n	[2] إِنَّما وَلِیُّکُمُ اللَّهُ وَ رَسُولُهُ وَ الَّذِینَ آمَنُوا الَّذِینَ یُقِیمُونَ الصَّلاةَ وَ یُؤْتُونَ الزَّکاةَ وَ هُمْ راکِعُونَ&nbsp; Maide Suresi, 55. ayet.</p>\r\n\r\n<p>\r\n	[3] (إِنَّ اللَّهَ یَأْمُرُکُمْ أَنْ تُؤَدُّوا الْأَماناتِ إِلی&rlm; أَهْلِها وَ إِذا حَکَمْتُمْ بَیْنَ النَّاسِ أَنْ تَحْکُمُوا بِالْعَدْلِ...) Nisa Suresi, 58. ayet.</p>\r\n','Her ne kadar Ehlis&uuml;nnet siyasal rehberlik i&ccedil;in Ebu Bekir ve diğer halifelere başvurmuşlarsa da ve onlardan bir grup İmam Ali&rsquo;yi (a.s) ilmi ve manevi rehberliğe layık g&ouml;rm&uuml;şseler de Şia a&ccedil;ısından imamet ve hilafet arasında bir ayrışmaya gitmek doğru bir d&uuml;ş&uuml;nce olamaz. Şia, imameti &ouml;zel bir kavram sayar ve imametin n&uuml;b&uuml;vvetin devamı olduğuna ve imamın peygamberin t&uuml;m g&ouml;revlerini (vahiy almak dışında) taşıdığına inanır; yani Şia, peygamber i&ccedil;in lazım olan her şeyin imam i&ccedil;in de lazım olduğuna inanır. Bu esas uyarınca Hz Peygamber (s.a.a) i&ccedil;in siyasal rehberliğin dinsel mercilikten ayrı kılınması nasıl doğru bir mantık değilse, imam i&ccedil;in de b&ouml;yle bir ayrışma doğru değildir.','&nbsp;İlk&ouml;nce şu hususun hatırlatılması gerekir: Her ne kadar Ehlis&uuml;nnet siyasal rehberlik i&ccedil;in Ebu Bekir ve diğer halifelere y&ouml;nelmişseler de ve onlardan bir grup İmam Ali&rsquo;yi (a.s) ilmi ve manevi olarak rehberliğe daha layık g&ouml;rm&uuml;şlerse de Şia a&ccedil;ısından imamet ve hilafetin birbirinden ayırt edilmesi doğru bir d&uuml;ş&uuml;nce olarak değerlendirilmez. Ehlis&uuml;nnet basit bir a&ccedil;ıklamayla siyasal rehberliğin manevi rehberlikten farklı olduğunu ileri s&uuml;rm&uuml;şt&uuml;r; yani Ehlis&uuml;nnet bu iki hususun birbirinden ayrı olduğuna ve imam Ali (a.s) gibi ilmi olarak diğer şahıslardan daha &uuml;st&uuml;n olan bir kimsenin siyasal rehberliği &uuml;stlenmesinin zorunlu olmadığını belirtmişlerdir. Elbette Ehlis&uuml;nnet, her ne kadar manevi ve ilmi y&ouml;nlerden imam Ali&rsquo;nin konumunu &uuml;st&uuml;n bilse de Şia&rsquo;nın İmam Ali ve diğer imamlar hakkında inanmış olduğu bir &ccedil;ok &uuml;st&uuml;n manevi makamlara inanmaz. Masumiyet ve batıni makamlara inanmak bu hususlardan bazılarıdır. Elbette Ehlis&uuml;nnete bağlı &ouml;zel bir grup Hz Ali&rsquo;nin (a.s) &ouml;zellikle y&uuml;ksek irfani makamlara sahip olduğuna inanmıştır. Lakin Şia&rsquo;nın bakışında imametin &ouml;zel bir mefhuma sahip olduğu bilinmelidir. Şia imametin n&uuml;b&uuml;vvetin devamı olduğuna ve ger&ccedil;ekte imamın peygamberin t&uuml;m y&ouml;nlerini (vahiy alma dışında) taşıdığına inanır. Şia ş&ouml;yle der: Peygamber i&ccedil;in lazım olan her şey imama da lazımdır; &ouml;rneğin eğer Peygamberin (s.a.a) vazifesi M&uuml;sl&uuml;manların işlerini ıslah etmekse imam da bu işleri ıslah etmelidir. T&uuml;m y&ouml;nleri ile hidayet işi Peygamberin y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;ndedir ve bu anlamıyla peygamberin t&uuml;m boyutlarda masum olması gerekir. İmam da bu vazifeleri &uuml;stlendiği i&ccedil;in imamın da masum olması gereklilik addeder. B&ouml;ylece eğer Peygamberin dinsel meseleler gibi siyasal meselelere m&uuml;dahale etmesi gerekiyor ve insanları yetkinliğe ulaştırması icap ediyorsa, Peygamberden sonraki imam i&ccedil;in de bu husus gereklidir. Halk dinsel veya siyasi b&uuml;t&uuml;n bu alanlarda hidayete ihtiya&ccedil; duyar. Daha a&ccedil;ık bir ifadeyle halk masuma sadece manevi meseleler alanında ihtiya&ccedil; duymaz. Aksine İslam toplumu ancak M&uuml;sl&uuml;man &ouml;nderin siyasal a&ccedil;ıdan olarak da M&uuml;sl&uuml;manlara en doğru yolu g&ouml;sterebildiği zaman yaratılış hedeflerine ulaşabilir ve b&ouml;yle bir şey ancak masum imamların masumiyeti ile ger&ccedil;ekleşebilir. O halde M&uuml;sl&uuml;manların b&ouml;yle bir rehberliğe ihtiya&ccedil; duyması Peygamberin zamanına &ouml;zg&uuml; değildir ve beşeriyetin t&uuml;m y&ouml;nl&uuml; ve doğru bir şekilde hidayete ermesi de Peygamberin zamanıyla sınırlı değildir. Siyasal ve dinsel t&uuml;m alanlarda en &uuml;st&uuml;n olan bir kimse de mevcut idi. Bu a&ccedil;ıklamayla bu alanların y&ouml;neticiliği daha aşağı merhalede bulunan bir insan tarafından &uuml;stlenilmesi tasavvur edilebilir mi? Şu noktayı hatırlatmak zorunludur: Doğru anlamıyla dinsel devlet, toplumu ilahi kanunlar esasınca idare eden, kabiliyetlerin gelişim altyapısını oluşturan, insanların yetkinliğe ulaşma imk&acirc;nını icat eden, halk i&ccedil;in &uuml;st&uuml;n, salih ve liyakatli bir toplum hazırlayan ve ahlaki ve i&ccedil;timai bozgunculuklarla m&uuml;cadele eden devlettir. Kur&rsquo;an&rsquo;ın bakışında siyasal ve toplumsal meseleler ile ilgilenmek, toplumun işlerini ıslah etmek ve adilce ilişkiler tesis etmek n&uuml;b&uuml;vvetin ve dinin temel &ouml;ğretilerinin hedeflerindendir. Bazı ayetler de bu hususa tanıklık etmektedir.[1] Aynı şekilde maddi, manevi ve uhrevi t&uuml;m y&ouml;nleriyle egemenlik, velayet ve &ouml;nderliğin Allah, Peygamber ve Allah&rsquo;ın &ouml;zel velilerine &ouml;zg&uuml; oluşu[2] ve imametin ispatı ve siyasal ve toplumsal &ouml;nderliğin Hz Peygamber (s.a.a), imam ve onlar tarafından atanmış kimselere[3] has olması, dinin siyasetten ayrı olmadığının delillerindendir. Bu hususların a&ccedil;ıklanmasıyla siyaset alanını diyanetten ayırmanın imkansız oluşu anlaşılmaktadır. &Ccedil;&uuml;nk&uuml; bu ayrılık imk&acirc;nsızdır. Hem dinde ve hem de siyasette kendi zamanındaki insanların en yetkin ve salihi olan kimsenin M&uuml;sl&uuml;manların işlerini &uuml;stlenmesi gerekir. Elbette hangi şahsın bu şartları taşıdığı kendi yerinde irdelenmiştir. Biz mevcut deliller esasınca masum imamların kendi zamanlarındaki en &uuml;st&uuml;n şahıslar olarak kalmayıp yaratılışın se&ccedil;kinleri olduğuna ve Allah&rsquo;ın onları t&uuml;m y&ouml;nl&uuml; olarak insanların hidayete ermesi i&ccedil;in burhan ve delil kıldığına inanmaktayız. Bu hususta daha fazla bilgi edinmek i&ccedil;in aşağıdaki yanıtlara m&uuml;racaat edebilirsiniz.\r\n\r\n\r\n	Soru: 7011 (Site: 7122).\r\n\r\n\r\n	Soru: 7622 (Site: 7710).\r\n\r\n\r\n	&nbsp;---------\r\n\r\n\r\n	[1] (لَقَدْ أَرْسَلْنا رُسُلَنا بِالْبَیِّناتِ وَ أَنْزَلْنا مَعَهُمُ الْکِتابَ وَ الْمِیزانَ لِیَقُومَ النَّاسُ بِالْقِسْطِ وَ أَنْزَلْنَا الْحَدِیدَ فِیهِ بَأْسٌ شَدِیدٌ وَ مَنافِعُ لِلنَّاسِ) Hadid Suresi, 25. ayet ve (وَ لَقَدْ بَعَثْنا فِی کُلِّ أُمَّةٍ رَسُولاً أَنِ اعْبُدُوا اللَّهَ وَ اجْتَنِبُوا الطَّاغُوتَ)&nbsp;&nbsp;&nbsp; Nahl Suresi, 36. ayet.\r\n\r\n\r\n	[2] إِنَّما وَلِیُّکُمُ اللَّهُ وَ رَسُولُهُ وَ الَّذِینَ آمَنُوا الَّذِینَ یُقِیمُونَ الصَّلاةَ وَ یُؤْتُونَ الزَّکاةَ وَ هُمْ راکِعُونَ&nbsp; Maide Suresi, 55. ayet.\r\n\r\n\r\n	[3] (إِنَّ اللَّهَ یَأْمُرُکُمْ أَنْ تُؤَدُّوا الْأَماناتِ إِلی&rlm; أَهْلِها وَ إِذا حَکَمْتُمْ بَیْنَ النَّاسِ أَنْ تَحْکُمُوا بِالْعَدْلِ...) Nisa Suresi, 58. ayet.'),(197,'tr191','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Rivayetler ve velayet-i fakihin kelam eksenli diğer referanslarından veliyy-i fakihin bir veya &ccedil;ok oluşu anlaşılmamaktadır. D&uuml;zenin korunması ve kaosun engellenmesi durumunda birka&ccedil; fakihin ayrı bir şekilde veya şura şeklinde velayetlerini icra etmesi m&uuml;mk&uuml;nd&uuml;r. Şura t&uuml;r&uuml; İslam cumhuriyetinin ilk anayasasında (1980) mevcut idi, lakin bir takım sorunların &ouml;n&uuml;ne ge&ccedil;mek i&ccedil;in anayasanın yeniden g&ouml;zden ge&ccedil;irilmesiyle (1990) &ouml;nderliğin birliği y&ouml;n&uuml;nde karar alınmıştır ve İran ulusu da kendi olumlu oyuyla bunu onaylamıştır. Neticede bu birlik rivayetlere isnat edilmemiştir. Dolayısıyla onun aksini ispat etmek istememiz gereksizdir. Bu, İran ulusunun oy verdiği ve şeriatın da muhalif olmadığı bir se&ccedil;enektir. Hz Ayetullah Mehdi Hadevi Tahrani&rsquo;nin (&ouml;mr&uuml; uzun olsun) yanıtı, ayrıntılı cevap b&ouml;l&uuml;m&uuml;nde belirtilmiştir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;İlk &ouml;nce &Ouml;mer b. Hanzala hadisinde&ldquo;raviler&rdquo; tabirinin kullanılmadığını, aksine bu tabirle eşanlamlı başka bir tabirin kullanıldığını belirtmeliyiz; zira&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; bu rivayette ş&ouml;yle belirtilmiştir: &quot;یَنْظُرَانِ إِلَى مَنْ کَانَ مِنْکُمْ مِمَّنْ قَدْ رَوَى حَدِیثَنَا...&rlm;&quot;.[1] Elbette zamanın imamına mensup edilen bir deyişte &ldquo;hadislerimizi aktaranlar&rdquo; tabiri kullanılmıştır.[2] Her hal&uuml;karda ihtilaf ortaya &ccedil;ıktığında ve hak ve hakikati tanımada inanan bireylere dinsel bilginlere m&uuml;racaat etmeyi tavsiye eden rivayetler sadece itaat edilmesi gereken bir &ccedil;er&ccedil;eve sunmaktadırlar. B&ouml;yle rivayetler olmasaydı bile insan aklı kendi başına dini tanımak i&ccedil;in dini uzmanlara m&uuml;racaat etmenin gerekliliğini anlardı. İ&ccedil;inde &ccedil;oğul veya eşanlamlı tabirlerin kullanıldığı rivayetler h&acirc;kim ve veliyy-i fakihin bir şahıs olduğuna mı yoksa bir grup din uzmanının b&ouml;yle bir velayet taşıdığına mı delalet eder? Bu soruya cevap olarak ş&ouml;yle s&ouml;ylemek gerekir: Bu t&uuml;r metinlerden direkt olarak ne veliyy-i fakihin bir oluşu ve ne de onun birden fazla oluşunu anlamak m&uuml;mk&uuml;n değildir. Belirtilen bu metinler sadece &ouml;rnekleri belirlemek i&ccedil;in değil, gerekli kriterleri tanımak i&ccedil;indir. Benzeri durumlarda Kur&rsquo;an-ı Kerim ş&ouml;yle buyurmaktadır: Senden &ouml;nce de ancak, kendilerine vahyettiğimiz birtakım erkekleri peygamber olarak g&ouml;nderdik. Eğer bilmiyorsanız ilim sahiplerine sorun.[3] Siz bu ayet uyarınca sadece bir bilginden mi yoksa bir grup bilginden mi soru sorulması gerektiğini anlayabilir misiniz?! Apa&ccedil;ık olduğu &uuml;zere bu soruya bir cevap verilemez; zira bu ayet soru sorulacak bireylerin sayısını belirtme hedefi taşımamaktadır. Neticede veliyy-i fakihin bir veya birden &ccedil;ok oluşu bu rivayetlerden anlaşılmamaktadır. Bu konu, başka teorik delillere dayanmaktadır. Bu bağlamda aşağıdaki hususlara dikkat ediniz:</p>\r\n\r\n<p>\r\n	1. Masum &ouml;nderlerin tavsiyesi esasınca imamlara ulaşmama durumunda onların &ouml;ğretilerini bilenlerden yararlanmak ve ihtilaflarda onlara m&uuml;racaat etmek gerekir.</p>\r\n\r\n<p>\r\n	2. İslam, toplumda kaos ve d&uuml;zensizliğe karşıdır ve hakimiyetin varlığını gerekli g&ouml;rmektedir. Yanı sıra İslam başında dini tanıyan ve onunla amel eden bireylerin bulunduğu bir h&acirc;kimiyeti meşru bilir.</p>\r\n\r\n<p>\r\n	3. Toplumu y&ouml;netmede egemen usulleri g&ouml;z &ouml;n&uuml;nde bulundurmayla ve mevcut devletsel sistemlerin t&uuml;m&uuml;n&uuml; incelemeyle şu neticeye ulaşırız: Egemenliği giriş ve &ccedil;ıkışları s&uuml;rekli artan ve azalan bir grubun inisiyatifine bırakmak, neticede İslam&rsquo;ın karşı olduğu d&uuml;zensizlik ve kaosa neden olacaktır.</p>\r\n\r\n<p>\r\n	4. Bu bağlamda toplumda bir&ccedil;ok dini bilgin olabileceğinden ve zamanın ge&ccedil;mesiyle onların sayısı artabileceğinden, onların t&uuml;m&uuml;n&uuml;n velayet taşıdıklarına inansak bile, onların t&uuml;m&uuml; &ouml;zellikle ahlaki hususlarda velayetlerini icra etmeye yeltenmeleri durumunda bu kaosun ve hakimiyetin dağılması neticesini ortaya &ccedil;ıkaracaktır.</p>\r\n\r\n<p>\r\n	5. Bu nedenle potansiyel olarak İslam toplumunun &ouml;nderliğini &uuml;stlenebilecek bir&ccedil;ok birey arasından bir şahsın veya sınırlı bir topluluğun se&ccedil;ilmesi ve veliyy-i fakih sıfatıyla tanıtılması gerekir. Her iki varsayımda da se&ccedil;ilmeyen fakihler kendi velayetlerini uygulayamazlar.</p>\r\n\r\n<p>\r\n	6. Sadece bir şahsın veliyy-i fakih sıfatıyla g&ouml;revini yerine getirmesi veya bir grup fakihin şura şeklinde bu mesuliyeti &uuml;stlenmesi bağlamında masum &ouml;nderlerin a&ccedil;ık&ccedil;a bu iki y&ouml;ntemden birini ilan ettiği s&ouml;ylenemez. Kendi maslahatlarını g&ouml;z &ouml;n&uuml;nde bulundurarak bu iki se&ccedil;enekten birini se&ccedil;mesi gereken dini toplumdur.</p>\r\n\r\n<p>\r\n	7. 1980 yılında tasvip edilen anayasanın 107. maddesi esasınca veliyy-i fakihin bir kişi veya şura şeklinde &uuml;&ccedil; veya beş kişi olarak velayeti &uuml;stlenmesi m&uuml;mk&uuml;n idi. Lakin 1990 yılında anayasanın g&ouml;zden ge&ccedil;irilmesiyle rehberliğin şura modeli iptal edildi. Rehberliğin şura modelinin iptal edilmesi, onun şer&rsquo;i olmadığı anlamına gelmediğini bilmek gerekir. Sadece bu modelin m&uuml;spet ve menfi noktaları incelenerek rehberliğin bireysel bir şekilde olmasına karar verildi ve bu karar İran ulusuna sunuldu ve onaylandı.</p>\r\n\r\n<p>\r\n	Netice itibari ile şeriat tarafından veliyy-i fakihin bir oluşu tek se&ccedil;enek olarak ilan edilmemiştir ve rivayetlerden bunu &ccedil;ıkarmamız olanaksızdır. Sadece İran ulusu bu y&ouml;ntemi iki m&uuml;mk&uuml;n yoldan biri olarak se&ccedil;miştir.</p>\r\n\r\n<p>\r\n	Hz Ayetullah Mehdi Hadevi Tahrani&rsquo;nin (&ouml;mr&uuml; uzun olsun) belirtilen soru hakkındaki cevabı şudur:</p>\r\n\r\n<p>\r\n	1. &ldquo;Raviler&rdquo; tabiri senet a&ccedil;ısından muteber olan değerli haberde ge&ccedil;mektedir, &Ouml;mer b. Hanzala&rsquo;nın hadisinde bulunmamaktadır.</p>\r\n\r\n<p>\r\n	2. Velayet-i fakih, b&uuml;y&uuml;k gıyap d&ouml;neminde İslam toplumunda fıkhın &ouml;nderliğidir.</p>\r\n\r\n<p>\r\n	3. Her adil ve yetenekli (rehberlik i&ccedil;in gerekli ilmi, ameli ve y&ouml;neticilik liyakatini taşıyan fakih) fakih, b&uuml;y&uuml;k gıyap d&ouml;neminde şeriat a&ccedil;ısından velayet sahibidir. Lakin bu liyakati taşıyan bireyler arasından bir şahıs halkın kendisine y&ouml;nelmesi neticesinde velayeti uygulama olanağına ulaşırsa, onun &ouml;nderliği &uuml;stlendiği bir alanda hi&ccedil; kimsenin kendisine muhalefet etme hakkı bulunmaz ve onun h&uuml;km&uuml; herkes ve hatta kendisi i&ccedil;in ge&ccedil;erlidir. Hi&ccedil; kimsenin ameli olarak ona muhalefet etme hakkı bulunmaz ve hatta kendisi bile kendisine muhalefet edemez.</p>\r\n\r\n<p>\r\n	Daha fazla bilgi edinmek i&ccedil;in aşağıdaki başlıklara m&uuml;racaat ediniz.</p>\r\n\r\n<p>\r\n	1. İndeks: Veliyy-i fakihin belirlenmesi, Soru 786, (Site: 845).</p>\r\n\r\n<p>\r\n	2. İndeks: Veliyy-i fakihi se&ccedil;menin en iyi yolu, Soru 4453, (Site: 4687).</p>\r\n\r\n<p>\r\n	3. İndeks: Velayet-i fakihin y&ouml;netim boyutları, Soru 2121, (Site: 2262).</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Kuleyni, Muhammed bin Yakup, c. 1, s. 67, hadis 10, Daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran ,1365 h.ş.</p>\r\n\r\n<p>\r\n	[2] Şeyh Saduk, Kemalu&rsquo;d Din, c. 2, s. 484, Daru&rsquo;l Kutubu&rsquo;l İslamiye, Kum ,1395 h.k.</p>\r\n\r\n<p>\r\n	[3] Nahl Suresi, 43. ayet; Enbiya Suresi, 7. ayet.</p>\r\n','Rivayetler ve velayet-i fakihin kelam eksenli diğer referanslarından veliyy-i fakihin bir veya &ccedil;ok oluşu anlaşılmamaktadır. D&uuml;zenin korunması ve kaosun engellenmesi durumunda birka&ccedil; fakihin ayrı bir şekilde veya şura şeklinde velayetlerini icra etmesi m&uuml;mk&uuml;nd&uuml;r. Şura t&uuml;r&uuml; İslam cumhuriyetinin ilk anayasasında (1980) mevcut idi, lakin bir takım sorunların &ouml;n&uuml;ne ge&ccedil;mek i&ccedil;in anayasanın yeniden g&ouml;zden ge&ccedil;irilmesiyle (1990) &ouml;nderliğin birliği y&ouml;n&uuml;nde karar alınmıştır ve İran ulusu da kendi olumlu oyuyla bunu onaylamıştır. Neticede bu birlik rivayetlere isnat edilmemiştir. Dolayısıyla onun aksini ispat etmek istememiz gereksizdir. Bu, İran ulusunun oy verdiği ve şeriatın da muhalif olmadığı bir se&ccedil;enektir. Hz Ayetullah Mehdi Hadevi Tahrani&rsquo;nin (&ouml;mr&uuml; uzun olsun) yanıtı, ayrıntılı cevap b&ouml;l&uuml;m&uuml;nde belirtilmiştir.','&nbsp;İlk &ouml;nce &Ouml;mer b. Hanzala hadisinde&ldquo;raviler&rdquo; tabirinin kullanılmadığını, aksine bu tabirle eşanlamlı başka bir tabirin kullanıldığını belirtmeliyiz; zira&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; bu rivayette ş&ouml;yle belirtilmiştir: &quot;یَنْظُرَانِ إِلَى مَنْ کَانَ مِنْکُمْ مِمَّنْ قَدْ رَوَى حَدِیثَنَا...&rlm;&quot;.[1] Elbette zamanın imamına mensup edilen bir deyişte &ldquo;hadislerimizi aktaranlar&rdquo; tabiri kullanılmıştır.[2] Her hal&uuml;karda ihtilaf ortaya &ccedil;ıktığında ve hak ve hakikati tanımada inanan bireylere dinsel bilginlere m&uuml;racaat etmeyi tavsiye eden rivayetler sadece itaat edilmesi gereken bir &ccedil;er&ccedil;eve sunmaktadırlar. B&ouml;yle rivayetler olmasaydı bile insan aklı kendi başına dini tanımak i&ccedil;in dini uzmanlara m&uuml;racaat etmenin gerekliliğini anlardı. İ&ccedil;inde &ccedil;oğul veya eşanlamlı tabirlerin kullanıldığı rivayetler h&acirc;kim ve veliyy-i fakihin bir şahıs olduğuna mı yoksa bir grup din uzmanının b&ouml;yle bir velayet taşıdığına mı delalet eder? Bu soruya cevap olarak ş&ouml;yle s&ouml;ylemek gerekir: Bu t&uuml;r metinlerden direkt olarak ne veliyy-i fakihin bir oluşu ve ne de onun birden fazla oluşunu anlamak m&uuml;mk&uuml;n değildir. Belirtilen bu metinler sadece &ouml;rnekleri belirlemek i&ccedil;in değil, gerekli kriterleri tanımak i&ccedil;indir. Benzeri durumlarda Kur&rsquo;an-ı Kerim ş&ouml;yle buyurmaktadır: Senden &ouml;nce de ancak, kendilerine vahyettiğimiz birtakım erkekleri peygamber olarak g&ouml;nderdik. Eğer bilmiyorsanız ilim sahiplerine sorun.[3] Siz bu ayet uyarınca sadece bir bilginden mi yoksa bir grup bilginden mi soru sorulması gerektiğini anlayabilir misiniz?! Apa&ccedil;ık olduğu &uuml;zere bu soruya bir cevap verilemez; zira bu ayet soru sorulacak bireylerin sayısını belirtme hedefi taşımamaktadır. Neticede veliyy-i fakihin bir veya birden &ccedil;ok oluşu bu rivayetlerden anlaşılmamaktadır. Bu konu, başka teorik delillere dayanmaktadır. Bu bağlamda aşağıdaki hususlara dikkat ediniz:\r\n\r\n\r\n	1. Masum &ouml;nderlerin tavsiyesi esasınca imamlara ulaşmama durumunda onların &ouml;ğretilerini bilenlerden yararlanmak ve ihtilaflarda onlara m&uuml;racaat etmek gerekir.\r\n\r\n\r\n	2. İslam, toplumda kaos ve d&uuml;zensizliğe karşıdır ve hakimiyetin varlığını gerekli g&ouml;rmektedir. Yanı sıra İslam başında dini tanıyan ve onunla amel eden bireylerin bulunduğu bir h&acirc;kimiyeti meşru bilir.\r\n\r\n\r\n	3. Toplumu y&ouml;netmede egemen usulleri g&ouml;z &ouml;n&uuml;nde bulundurmayla ve mevcut devletsel sistemlerin t&uuml;m&uuml;n&uuml; incelemeyle şu neticeye ulaşırız: Egemenliği giriş ve &ccedil;ıkışları s&uuml;rekli artan ve azalan bir grubun inisiyatifine bırakmak, neticede İslam&rsquo;ın karşı olduğu d&uuml;zensizlik ve kaosa neden olacaktır.\r\n\r\n\r\n	4. Bu bağlamda toplumda bir&ccedil;ok dini bilgin olabileceğinden ve zamanın ge&ccedil;mesiyle onların sayısı artabileceğinden, onların t&uuml;m&uuml;n&uuml;n velayet taşıdıklarına inansak bile, onların t&uuml;m&uuml; &ouml;zellikle ahlaki hususlarda velayetlerini icra etmeye yeltenmeleri durumunda bu kaosun ve hakimiyetin dağılması neticesini ortaya &ccedil;ıkaracaktır.\r\n\r\n\r\n	5. Bu nedenle potansiyel olarak İslam toplumunun &ouml;nderliğini &uuml;stlenebilecek bir&ccedil;ok birey arasından bir şahsın veya sınırlı bir topluluğun se&ccedil;ilmesi ve veliyy-i fakih sıfatıyla tanıtılması gerekir. Her iki varsayımda da se&ccedil;ilmeyen fakihler kendi velayetlerini uygulayamazlar.\r\n\r\n\r\n	6. Sadece bir şahsın veliyy-i fakih sıfatıyla g&ouml;revini yerine getirmesi veya bir grup fakihin şura şeklinde bu mesuliyeti &uuml;stlenmesi bağlamında masum &ouml;nderlerin a&ccedil;ık&ccedil;a bu iki y&ouml;ntemden birini ilan ettiği s&ouml;ylenemez. Kendi maslahatlarını g&ouml;z &ouml;n&uuml;nde bulundurarak bu iki se&ccedil;enekten birini se&ccedil;mesi gereken dini toplumdur.\r\n\r\n\r\n	7. 1980 yılında tasvip edilen anayasanın 107. maddesi esasınca veliyy-i fakihin bir kişi veya şura şeklinde &uuml;&ccedil; veya beş kişi olarak velayeti &uuml;stlenmesi m&uuml;mk&uuml;n idi. Lakin 1990 yılında anayasanın g&ouml;zden ge&ccedil;irilmesiyle rehberliğin şura modeli iptal edildi. Rehberliğin şura modelinin iptal edilmesi, onun şer&rsquo;i olmadığı anlamına gelmediğini bilmek gerekir. Sadece bu modelin m&uuml;spet ve menfi noktaları incelenerek rehberliğin bireysel bir şekilde olmasına karar verildi ve bu karar İran ulusuna sunuldu ve onaylandı.\r\n\r\n\r\n	Netice itibari ile şeriat tarafından veliyy-i fakihin bir oluşu tek se&ccedil;enek olarak ilan edilmemiştir ve rivayetlerden bunu &ccedil;ıkarmamız olanaksızdır. Sadece İran ulusu bu y&ouml;ntemi iki m&uuml;mk&uuml;n yoldan biri olarak se&ccedil;miştir.\r\n\r\n\r\n	Hz Ayetullah Mehdi Hadevi Tahrani&rsquo;nin (&ouml;mr&uuml; uzun olsun) belirtilen soru hakkındaki cevabı şudur:\r\n\r\n\r\n	1. &ldquo;Raviler&rdquo; tabiri senet a&ccedil;ısından muteber olan değerli haberde ge&ccedil;mektedir, &Ouml;mer b. Hanzala&rsquo;nın hadisinde bulunmamaktadır.\r\n\r\n\r\n	2. Velayet-i fakih, b&uuml;y&uuml;k gıyap d&ouml;neminde İslam toplumunda fıkhın &ouml;nderliğidir.\r\n\r\n\r\n	3. Her adil ve yetenekli (rehberlik i&ccedil;in gerekli ilmi, ameli ve y&ouml;neticilik liyakatini taşıyan fakih) fakih, b&uuml;y&uuml;k gıyap d&ouml;neminde şeriat a&ccedil;ısından velayet sahibidir. Lakin bu liyakati taşıyan bireyler arasından bir şahıs halkın kendisine y&ouml;nelmesi neticesinde velayeti uygulama olanağına ulaşırsa, onun &ouml;nderliği &uuml;stlendiği bir alanda hi&ccedil; kimsenin kendisine muhalefet etme hakkı bulunmaz ve onun h&uuml;km&uuml; herkes ve hatta kendisi i&ccedil;in ge&ccedil;erlidir. Hi&ccedil; kimsenin ameli olarak ona muhalefet etme hakkı bulunmaz ve hatta kendisi bile kendisine muhalefet edemez.\r\n\r\n\r\n	Daha fazla bilgi edinmek i&ccedil;in aşağıdaki başlıklara m&uuml;racaat ediniz.\r\n\r\n\r\n	1. İndeks: Veliyy-i fakihin belirlenmesi, Soru 786, (Site: 845).\r\n\r\n\r\n	2. İndeks: Veliyy-i fakihi se&ccedil;menin en iyi yolu, Soru 4453, (Site: 4687).\r\n\r\n\r\n	3. İndeks: Velayet-i fakihin y&ouml;netim boyutları, Soru 2121, (Site: 2262).\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Kuleyni, Muhammed bin Yakup, c. 1, s. 67, hadis 10, Daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran ,1365 h.ş.\r\n\r\n\r\n	[2] Şeyh Saduk, Kemalu&rsquo;d Din, c. 2, s. 484, Daru&rsquo;l Kutubu&rsquo;l İslamiye, Kum ,1395 h.k.\r\n\r\n\r\n	[3] Nahl Suresi, 43. ayet; Enbiya Suresi, 7. ayet.'),(198,'tr190','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bu soru peygamber ile diğer insanlar arasında var olan ayrıcalıklara y&ouml;neliktir. Erkekler ve kadınlar arasında var olan genel cinsel farklılıklara (ki ilgili konularda bu konular gerektiği şekilde a&ccedil;ıklanmış)&nbsp; y&ouml;nelik değildir. Bu esasa binaen icmali bir şekilde ş&ouml;yle denmeli:</p>\r\n\r\n	<ol dir=\"ltr\">\r\n		<li style=\"text-align: justify;\" value=\"NaN\">\r\n			Peygambere (s.a.a.) verilen ayrıcalıklar kendisine has olan tekliflerin karşılığıdır.</li>\r\n		<li style=\"text-align: justify;\" value=\"NaN\">\r\n			Peygamber (s.a.a.) hi&ccedil;bir zaman bu ayrıcalıklardan ifrati (aşırı) bir şekilde istifade etmemiştir.</li>\r\n		<li style=\"text-align: justify;\" value=\"NaN\">\r\n			Şia inancına g&ouml;re ge&ccedil;ici evlilik (muta) yapma noktasında sınırsızca evlilik yapması caiz olduğunu dikkate aldığımızda diğer insanların bu konuda pratikte peygamberden (s.a.a.) bir ayrıcalığı kalmıyor.</li>\r\n		<li style=\"text-align: justify;\" value=\"NaN\">\r\n			Peygamberin hanımlarına tahmil edilen sınırlamalar onların sahip oldukları konuma m&uuml;nasip olmasına rağmen onlar peygamber ile hayatlarını s&uuml;rd&uuml;rmekle mecbur kılınmamışlardı. Bilakis kendileri bu sınırlamalara vakif olmalarına rağmen kendi istek ve rızalarıyla kabul etmişlerdi.</li>\r\n	</ol>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Asıl itibarıyla bu soru birka&ccedil; kısma ayrılmaktadır. Buna binaen cevabı da ona uygun olarak ka&ccedil; mihverde verilmesi gerekmektedir.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Acaba Ahzap suresinin 50. Ayetinde zikredilen t&uuml;m konular peygambere mahsus olan konular mı?<br />\r\n	&nbsp;&nbsp;&nbsp; Neden eş se&ccedil;me t&uuml;r&uuml;nden has birisi, peygambere m&uuml;nhasır kılınmış ve bu has se&ccedil;im t&uuml;r&uuml; doğrultusunda iman etmiş bayanlar mehir (başlık) almaksızın kendilerini peygambere hediye ederek peygamberin eşi olabiliyor?<br />\r\n	&nbsp;&nbsp;&nbsp; Neden Peygamber (s.a.a.) diğer insanlara oranla cinsel eğilimler bağlamında &ouml;zel ayrıcalıklara haiz ve bu cinsel eğilimlerden faydalanıyor?<br />\r\n	&nbsp;&nbsp;&nbsp; Neden peygamber (s.a.a.) bu ayrıcalıklara haiz olmakla birlikte onun hanımları hatta diğer hanımların sahip oldukları haklardan bile mahrum bırakılmış ve peygamberden sonra başka bir kimseyle evlenme hakkına sahip değildirler?</p>\r\n\r\n<p>\r\n	Şimdi sırasıyla yukarıdaki b&ouml;l&uuml;mlenmiş şekilleriyle konuları a&ccedil;ıklamaya &ccedil;alışacağız:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; İlkin sorunuzun birinci b&ouml;l&uuml;m&uuml;yle irtibatlı olan ayeti kerimeye g&ouml;z atacağız. Allah u Teala bu ayeti kerimede peygambere hitaben şunu belirtmektedir:&nbsp; &ldquo;Ey Peygamber! Biz sana mehirlerini verdiğin eşlerini, Allah&rsquo;ın sana ganimet olarak verdiklerinden elinin altında bulunan kadınları; seninle beraber hicret eden, amcanın kızlarını, halalarının kızlarını, dayının kızlarını ve teyzelerinin kızlarını sana hel&acirc;l kıldık. Ayrıca, diğer m&uuml;&rsquo;minlere değil de, sana has olmak &uuml;zere, mehirsiz olarak kendini Peygamber&rsquo;e bağışlayan, Peygamber&rsquo;in de kendisini nik&acirc;hlamak istediği herhangi bir m&uuml;&rsquo;min kadını da (sana hel&acirc;l kıldık.) M&uuml;&rsquo;minlere eşleri ve sahip oldukları cariyeleri hakkında farz kıldığımız şeyleri elbette bilmekteyiz. B&uuml;t&uuml;n bunlar, sana herhangi bir zorluk olmaması i&ccedil;indir. Allah &ccedil;ok bağışlayıcıdır, &ccedil;ok merhamet edicidir&rdquo;.[1] Şer&rsquo;i h&uuml;k&uuml;mlerden azıcık haberdar olmakla şu konuyu anlayabiliriz ki ayeti kerimede bir konu hari&ccedil; zikir edilen diğer kadınların helal kılınması peygambere has değildirler. İnsanların t&uuml;m fertlerini kapsıyor. &ldquo;Ahlelna leke (sana helal kıldık)&rdquo; ibaresiyle peygamberi muhatap kılması onunla sınırlandığının delili anlamında değildir. Bilakis başka ayetlerde m&uuml;şahede ediliyor ki ilkin muhatap alınan kimse peygamber (s.a.a) dir. Ama ayette mevcut olan h&uuml;k&uuml;m b&uuml;t&uuml;n fertleri kapsamaktadır.[2]<br />\r\n	&nbsp;&nbsp;&nbsp; Yukarıdaki ayette peygambere has kılınan yer &ldquo;haliseten leke (sadece sena has olmak &uuml;zere)&rdquo; ibaresiyle beyan edilmiştir. Buda kendi rızasıyla kendini peygambere bağışlamış olan kadınlar i&ccedil;indir. Bu y&ouml;ntemle (rızasıyla kendi kendini bağışlama y&ouml;ntemi) yapılan evlilik peygambere has ve başkaları bundan yararlanma hakkına sahip değildirler. Ayetin bu b&ouml;l&uuml;m&uuml;ne bile dikkat edilirse bizler i&ccedil;in &ccedil;ok calip olan şeyler zikredilmektedir. Onlardan birisi; pratik olarak bu y&ouml;ntem ger&ccedil;ekten peygambere (s.a.a) has kılınmış bir y&ouml;ntem olarak ger&ccedil;ekleştirecek bir durum değildir. Zira eğer kadınlardan her hangi bir bayan peygamber dışında her hangi bir kimseye m&uuml;racaat eder ve onunla evlenmek istediğini ibraz ederse bu evliliğin yapılmasında engel teşkil edecek hi&ccedil;bir durum s&ouml;z konusu değildir. Burada g&ouml;zetilen tek bir fark var olmaktadır, o da şu ki peygambere kendini bağışlayan bir kimseye mehir (başlık) vermeksizin evlilik yapılır ama diğer peygamber haricinde kendini arz ederek evlenmek isteyen bayanlarla evlenmenin tahakkuk bulması i&ccedil;in mehrin verilmesi gerekmektedir.[3]</p>\r\n\r\n<p>\r\n	İkincisi: Bazı m&uuml;fessirler şu anlayıştadırlar ki, peygamber (s.a.a) kendine has kılınmış olan bu hakkından &ouml;mr&uuml; buyunca asla yararlanmadı.[4]&nbsp; Bir diğer grup ise bu y&ouml;ntemle peygamberin hanımı konuma gelen tek bir kadın s&ouml;z konusu olmuş. Nakledilen rivayetlere g&ouml;re s&ouml;z konusu olan bu kadın da şerik isminde bir &ccedil;ocuğu olan dul ve başkasından boşamış bir kadın idi.[5]</p>\r\n\r\n<p>\r\n	Bu nedenledir ki ayetin bu kısmına dayanarak peygamber i&ccedil;in olağan &uuml;st&uuml; bir ayrıcalık olduğunu dikkate alarak bu ayrıcalığı delil g&ouml;sterip peygamberin cinsel eğilimler bağlamında &ouml;zel bir ayrıcalığa sahip olduğunu s&ouml;ylemek doğru değildir.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; İnsanların t&uuml;m&uuml; d&ouml;rt kadından fazla bir arada eş se&ccedil;ip evlilik yapma hakkına sahip değildir. [6] Ama peygamberi Ekrem (s.a.a) i&ccedil;in bu bağlamda bir sınırlama olmadığı konusu hakkında şunu s&ouml;ylemek gerekir:<br />\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Peygamber-i Ekrem (s.a.a.) i&ccedil;in, &uuml;stlenmiş olduğu mesull&uuml;k ve sorumluluk karşısında bazı ayrıcalıklar dikkate alınmıştır. Bu nedenledir ki şunu m&uuml;şahede ediyoruz ki eğer bir yerde &ldquo;haliseten leke (sena has olmak &uuml;zere)&rdquo; demişse buna karşı başka bir yerde&nbsp; &ldquo;nafileten leke (tehecc&uuml;t namazının farz oluşu)&rdquo;[7] ibaresiyle gece namazını sadece kendisine farz kıldıran bir ibareyle karşılaşmaktayız. Ama başkaları i&ccedil;in bu namaz m&uuml;stahaptır terk edilse de g&uuml;nahı yoktur. Bazıları şu inan&ccedil;tadırlar ki peygamber-i Ekrem (s.a.a) bir taraftan irfanın en &uuml;st&uuml;n mertebesinde yer almış ve varlık &acirc;leminin mebdei ile irtibat halinde, diğer taraftan maddi &acirc;leminde normal insanlarla beraber yaşamaya m&uuml;kellef kılınmış olması tadil edici bazı vasıtalara ihtiyacı vardı. Eşleriyle muaşeret etmesi bu vasıtalardan bir vasıtadır.<br />\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Tarihi m&uuml;talaa ettiğimizde onlarca ve bazen de y&uuml;zlerce eş kendinde toplamış harem-saraları (padişahların saraylarını) m&uuml;şahede ediyoruz. Ama peygamber-i Ekrem (s.a.a.) teorik olarak b&ouml;yleli harem-saraları kurabilmesine rağmen pratikte ise tek bir nakil hari&ccedil; meşhur nakle g&ouml;re hanımlarının sayısı parmak sayısına bile ulaşmadığını s&ouml;yl&uuml;yor. Edindiği hanımların t&uuml;m&uuml; de dul ve başkalarından boşamış kadınlar olmuştur.<br />\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Şia g&ouml;r&uuml;ş&uuml;ne g&ouml;re peygamber dışında diğer insanlarda eş edinme bağlamında bir sınırlamayla sınırlanmamışlardır. D&ouml;rt eş daimi şeklinde diğerlerini de ge&ccedil;ici nik&acirc;h ismi altında yapabilir.[8] Bu esasa g&ouml;re pratikte peygamber ile diğer insanlar arasında cinsel eğilimlerden yararlanma bağlamında &ouml;zg&uuml;r olama noktasında bir ayrıcalık s&ouml;z konusu değildir.<br />\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Komalar arasında olan tabii ve doğal bazı ihtilaflar hari&ccedil; hi&ccedil;bir yerde peygamberin (s.a.a) hanımlarından hi&ccedil;birisini peygamberin onun cinsel taleplerine tevecc&uuml;h etmediğinden şik&acirc;yet&ccedil;i olduğu m&uuml;şahede edemezsiniz. Başka bir ifadeyle hanımlarının t&uuml;m&uuml; sahip oldukları konumdan razı ve daha sonraki b&ouml;l&uuml;mlerde g&ouml;receğimiz &uuml;zere hi&ccedil;birisi Ondan (s.a.a.) ayrılmayı istememiştir. Ama hata iki evlilik bir anda yapan normal insanların hanımlarının cinsel taleplerini yerine getirilmediği bağlamında adil davranmış ve hanımlarının şik&acirc;yet&ccedil;i olmadığı kimselerle karşılaşmak &ccedil;ok nadir veya hi&ccedil; yok. Davranış olarak peygamber ile diğer insanlar arasında var olan bu farklılık nedeniyle sayı bakımından diğer insanların sınırlandırılmasının gerek&ccedil;eli olduğu kabul edilmelidir.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Sorunun son kısmı hakkında ş&ouml;yle denmeli ki peygamberin cinsel eğilimler bağlamında &ouml;zg&uuml;rl&uuml;ğ&uuml; ile hanımlarının arasındaki farklılıklar aşağıdaki iki nedenden birisinden kaynaklanmaktadır:<br />\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bu farklılıkların bir kısmı erkek ve kadın cinsiyetinden kaynaklamakta ve bu peygambere mahsus bir durum değildir. Bunun delili ilgili konularda beyan edilmiştir. Elbette bu kısım sorunuzun asıl mihverini oluşturmuyor. Ama bu hususta bilgi edinmek i&ccedil;in dip notlarda verilen indekslere m&uuml;racaat ediniz.[9]&nbsp; Bu bağlamda peygamber ve hanımlarının cinsel meselesi konusunda peygamber yaşadığı zaman sureci i&ccedil;inde diğer insanlarla hi&ccedil;bir farkı yoktur. Hanımlarının sınırlandırılması diğer hanımlarla aynıdır.<br />\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İkinci kısım peygamberin hanımlarıyla diğer hanımlar arasında var olan farklılıklardır. Bu farklılıklar hakkında ş&ouml;yle demeliyiz ki hanımlarının toplum i&ccedil;inde sahip oldukları farklı konum itibariyle diğer hanımların yapabilecekleri davranışların aynısını peygamberin hanımları yapamazlar. Allah u Te&acirc;l&acirc; peygamberin hanımlarını hitap alarak ş&ouml;yle buyuruyor: &ldquo;Ey Peygamber&rsquo;in hanımları! Siz, kadınlardan herhangi biri gibi değilsiniz. Eğer Allah&rsquo;a karşı gelmekten sakınıyorsanız (erkeklerle konuşurken) s&ouml;z&uuml; yumuşak bir eda ile s&ouml;ylemeyin ki kalbinde hastalık (k&ouml;t&uuml; niyet) olan kimse &uuml;mide kapılmasın. G&uuml;zel (ve doğru) s&ouml;z s&ouml;yleyin&rdquo;.[10]&nbsp; Buna karşılık olarak ta ş&ouml;yle buyuruyor: &ldquo;Ey Peygamber&rsquo;in hanımları! İ&ccedil;inizden kim apa&ccedil;ık bir &ccedil;irkinlik yaparsa, onun cezası iki kat verilir. Bu, Allah&rsquo;a g&ouml;re kolaydır&rdquo;.[11] &Ccedil;ok &ouml;nemli olan bu konuma katılmak ve m&uuml;minlerin anneleri rol&uuml;ne b&uuml;r&uuml;nmek şahsi rızaları olmaksızın olamaz. Bu nedenledir ki Allah u Te&acirc;l&acirc; peygamberine şu tavsiyede bulunuyor: &ldquo;Ey Peygamber! Hanımlarına de ki: &ldquo;Eğer d&uuml;nya hayatını ve onun s&uuml;s&uuml;n&uuml; istiyorsanız, gelin size mut&rsquo;a vereyim ve sizi g&uuml;zelce bırakayım&rdquo;.[12] &ldquo;Eğer Allah&rsquo;ı, Res&ucirc;l&uuml;n&uuml; ve ahiret yurdunu istiyorsanız, bilin ki Allah i&ccedil;inizden iyilik yapanlara b&uuml;y&uuml;k bir m&uuml;k&acirc;fat hazırlamıştır&rdquo;.[13] Bundan sonradır ki peygamberin hanımları aşağıdaki iki şıktan birisini se&ccedil;me m&uuml;saadesine (iznine) sahip oldular:</p>\r\n\r\n<p>\r\n	Birincisi: Değerli hediyeleri aldıktan sonra &ccedil;ok saygı değer kurallar i&ccedil;inde peygamberden (s.a.a.) ayrılıp ve diğer hanımlar gibi kendi yaşamlarını s&uuml;rd&uuml;rebilirler. Tabi olarak bu şıkı se&ccedil;tikten sonra başka bir kimseyle evlenebilirlerdi.</p>\r\n\r\n<p>\r\n	İkincisi: Veya d&uuml;nya konumunu y&uuml;celiğini ve k&ouml;t&uuml;l&uuml;klerden korunmak şartıyla ahiretteki uygun sevabını almayı dikkatte alarak peygamberin hanımı olarak kalmaktır. Tabii olarak bu se&ccedil;im t&uuml;r&uuml; yapıldığında ardından bu t&uuml;r sınırlamaları da getirecektir. Tarih buna şahitlik ediyor ki peygamberin (s.a.a.) t&uuml;m hanımları &ouml;nlerindeki t&uuml;m sınırlamalara vakıf olmakla birlikte peygamberin kenarında kalmayı tercih etmişlerdir. Bazı rivayetlere g&ouml;re peygamberin hanımlarından olan Aişe bu bağlamda rızasını ilan eden ilk kadındır.[14] Bu sınırlamalardan birisi peygamberin vefatından sonra başkalarıyla evlenmenin yasak kılınmasıdır. Bu yasaklık ahzap suresinin 35. Ayetinde ilan edilmiştir: &ldquo;Allah&rsquo;ın Res&ucirc;l&uuml;ne rahatsızlık vermeniz ve kendisinden sonra hanımlarını nik&acirc;hlamanız ebediyyen s&ouml;z konusu olamaz. &Ccedil;&uuml;nk&uuml; bu, Allah katında b&uuml;y&uuml;k bir g&uuml;nahtır&rdquo;.&nbsp; İbni Abbas ş&ouml;yle a&ccedil;ıklıyor: &ldquo;Bu ayeti kerime peygamberden sonra peygamberin (s.a.a) hanımı olan Aişe ile evlenme kararını almış olan kişi hususunda nazil olmuştur. Sedi adında başka bir m&uuml;fessir ş&ouml;yle diyor: Ayşe ile evlenmek isteyen kişinin Talha b. Ubeydullah idi&rdquo;.[15]</p>\r\n\r\n<p>\r\n	Dikkate değer nokta şu; İşte bu sahabe m&uuml;minlerin anası olan Ayşe&rsquo;ye dayanarak Cemel vakasını ger&ccedil;ekleştirerek b&uuml;y&uuml;k bir fitneye imzasını attı. Durum b&ouml;yle olunca eğer m&uuml;minlerin anası olan Aişe&rsquo;nin kocası unvanını almış olsaydı, ge&ccedil;mişte peygamberin hanımı unvanını almış olan bayanın şimdiki kocası o ge&ccedil;miş unvandan yararlanarak kamunun fikirlerini kendi emelleri doğrultusunda kullanarak daha b&uuml;y&uuml;k fitnelere imza atmayacağı nereden malum.[16]</p>\r\n\r\n<p>\r\n	Bundan dolayıdır ki ilerde bu ve buna benzer ger&ccedil;ekleşmesi muhtemel olan olayların &ouml;n&uuml;n&uuml;n alınması i&ccedil;in peygamberden sonra peygamberlerin hanımlarının başka kimselerle evlenmesi yasaklandı. Daha &ouml;nce de belirtik ki bu hanımlar peygamber d&ouml;neminde peygamberden ayrılıp başka birileriyle evlenmelerinde hi&ccedil; bir sakınca yok idi. Tamamen onların ihtiyarinde idi. Ama kendi rızasıyla peygamberin hanımı olmayı tercih ettiler. Bu tercihi yaptıklarında gayri m&uuml;stakim olarak kendi rızasıyla belirtilen sınırlamaları da kabul etmiş oldular. Dolayısıyla bu sınırlama cinsel eğilimler bağlamından haklarının zayi olduğu anlamına gelmiyor.</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] &ldquo;Ya eyy&uuml;hen nebiyy&uuml; inna ahlelna leke ezvacekellati ateyte &uuml;curah&uuml;nne ve ma meleket yemin&uuml;ke memma efaellah&uuml; aleyke ve benati ammike ve benati ammatike ve benati halike ve benati halatikellati hacerne meake vemraetem m&uuml;&#39;mineten iv vehebet nefseha lin nebiyyi in eraden nebiyy&uuml; ey yestenkihaha halisatel leke min dunil m&uuml;&#39;minin kad alimna ma feradna aleyhim fi ezvacihim ve ma meleket eyman&uuml;h&uuml;m li keyla yekune aleyke harac ve kanellah&uuml; ğafurrar rahiyma&rdquo; (ahzab, 50)</p>\r\n\r\n<p>\r\n	[2] &Ouml;rnek olarak, bkz.: Talak suresi, 1. Ayet.</p>\r\n\r\n<p>\r\n	[3] K&Uuml;LEYNİ, Muhammed b. Yakup, &ldquo;kafi &rdquo;, Tahran: darul &ndash; kitabul islamiye,1365, hicri şemsi, c. 5, s. 384, hadis no: 2.</p>\r\n\r\n<p>\r\n	[4] TABERİ, Muhammed b. Cerir, &ldquo; Camiul &ndash; Beyan fi Tefsiri&rsquo;l - Kuran &rdquo;, Beyrut: daru&rsquo;l &ndash; marife, 1412, c. 22, s. 17.</p>\r\n\r\n<p>\r\n	[5] MECLİSİ, Muhammed Bakır, &ldquo; Biharu&rsquo;l &ndash; Envar &rdquo;, Beyrut: m&uuml;eseseil &ndash; vefa, 1404, h. ş., c. 22, s. 202.</p>\r\n\r\n<p>\r\n	[6] Bu bağlamda farklı tefsirlere m&uuml;racaat ederek nisa suresinin &uuml;&ccedil;&uuml;nc&uuml; ayetin zeylinde beyan edilen konulara dikkat edebilirsiniz.</p>\r\n\r\n<p>\r\n	[7] İsra, 79.</p>\r\n\r\n<p>\r\n	[8] K&Uuml;LEYNİ, Muhammed b. Yakup, &ldquo;kafi &rdquo;, Tahran: darul &ndash; kitabul islamiye,1365, hicri şemsi, c. 5, s. 451, &ldquo; inneh&uuml;nne bi menzileti&rsquo;l &ndash; ima ve leyset minel erbea &rdquo; baında zikredilen rivayetler.</p>\r\n\r\n<p>\r\n	[9] Aşağıdaki İndeksler: &ldquo; tefavuti irs zen &ouml; merd der İslam &rdquo; şomarei:</p>\r\n\r\n<p>\r\n	{HYPERLINK&nbsp; &quot;http://farsi.islamquest. net/QuestionArchive/2207.} &ldquo; illeti tefavut-i diye zen ve merd der islam &rdquo; şomarei: 2379 ؛ &ldquo;illeti tefavut hte zen ve şoher&rdquo;, Şomarei: 886 .</p>\r\n\r\n<p>\r\n	[10] Ahzap, 32.</p>\r\n\r\n<p>\r\n	[11] Ahzap, 30</p>\r\n\r\n<p>\r\n	[12] Ahzap, 28.</p>\r\n\r\n<p>\r\n	[13] Ahzap, 29.</p>\r\n\r\n<p>\r\n	[14] TABERİ, Muhammed b. Cerir, &ldquo; Camiul &ndash; Beyan fi Tefsiri&rsquo;l - Kuran &rdquo;, Beyrut: daru&rsquo;l &ndash; marife, 1412, c. 21, s. 100.</p>\r\n\r\n<p>\r\n	[15] İBNİ KESİRİ DIMIŞKİ,&nbsp; &ldquo;Tefsiri Kurani&rsquo;l - Azim&rdquo;, Beyrut: darul &ndash; kutubil &ndash; ilmiye, 1419, h. kameri, c. 6, s. 403.</p>\r\n\r\n<p>\r\n	[16] Bu husuta sor adresteki soruya verilen cevaba bkz: 6644</p>\r\n','Bu soru peygamber ile diğer insanlar arasında var olan ayrıcalıklara y&ouml;neliktir. Erkekler ve kadınlar arasında var olan genel cinsel farklılıklara (ki ilgili konularda bu konular gerektiği şekilde a&ccedil;ıklanmış)&nbsp; y&ouml;nelik değildir. Bu esasa binaen icmali bir şekilde ş&ouml;yle denmeli:\r\n\r\n	\r\n		\r\n			Peygambere (s.a.a.) verilen ayrıcalıklar kendisine has olan tekliflerin karşılığıdır.\r\n		\r\n			Peygamber (s.a.a.) hi&ccedil;bir zaman bu ayrıcalıklardan ifrati (aşırı) bir şekilde istifade etmemiştir.\r\n		\r\n			Şia inancına g&ouml;re ge&ccedil;ici evlilik (muta) yapma noktasında sınırsızca evlilik yapması caiz olduğunu dikkate aldığımızda diğer insanların bu konuda pratikte peygamberden (s.a.a.) bir ayrıcalığı kalmıyor.\r\n		\r\n			Peygamberin hanımlarına tahmil edilen sınırlamalar onların sahip oldukları konuma m&uuml;nasip olmasına rağmen onlar peygamber ile hayatlarını s&uuml;rd&uuml;rmekle mecbur kılınmamışlardı. Bilakis kendileri bu sınırlamalara vakif olmalarına rağmen kendi istek ve rızalarıyla kabul etmişlerdi.','&nbsp;Asıl itibarıyla bu soru birka&ccedil; kısma ayrılmaktadır. Buna binaen cevabı da ona uygun olarak ka&ccedil; mihverde verilmesi gerekmektedir.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Acaba Ahzap suresinin 50. Ayetinde zikredilen t&uuml;m konular peygambere mahsus olan konular mı?\r\n	&nbsp;&nbsp;&nbsp; Neden eş se&ccedil;me t&uuml;r&uuml;nden has birisi, peygambere m&uuml;nhasır kılınmış ve bu has se&ccedil;im t&uuml;r&uuml; doğrultusunda iman etmiş bayanlar mehir (başlık) almaksızın kendilerini peygambere hediye ederek peygamberin eşi olabiliyor?\r\n	&nbsp;&nbsp;&nbsp; Neden Peygamber (s.a.a.) diğer insanlara oranla cinsel eğilimler bağlamında &ouml;zel ayrıcalıklara haiz ve bu cinsel eğilimlerden faydalanıyor?\r\n	&nbsp;&nbsp;&nbsp; Neden peygamber (s.a.a.) bu ayrıcalıklara haiz olmakla birlikte onun hanımları hatta diğer hanımların sahip oldukları haklardan bile mahrum bırakılmış ve peygamberden sonra başka bir kimseyle evlenme hakkına sahip değildirler?\r\n\r\n\r\n	Şimdi sırasıyla yukarıdaki b&ouml;l&uuml;mlenmiş şekilleriyle konuları a&ccedil;ıklamaya &ccedil;alışacağız:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; İlkin sorunuzun birinci b&ouml;l&uuml;m&uuml;yle irtibatlı olan ayeti kerimeye g&ouml;z atacağız. Allah u Teala bu ayeti kerimede peygambere hitaben şunu belirtmektedir:&nbsp; &ldquo;Ey Peygamber! Biz sana mehirlerini verdiğin eşlerini, Allah&rsquo;ın sana ganimet olarak verdiklerinden elinin altında bulunan kadınları; seninle beraber hicret eden, amcanın kızlarını, halalarının kızlarını, dayının kızlarını ve teyzelerinin kızlarını sana hel&acirc;l kıldık. Ayrıca, diğer m&uuml;&rsquo;minlere değil de, sana has olmak &uuml;zere, mehirsiz olarak kendini Peygamber&rsquo;e bağışlayan, Peygamber&rsquo;in de kendisini nik&acirc;hlamak istediği herhangi bir m&uuml;&rsquo;min kadını da (sana hel&acirc;l kıldık.) M&uuml;&rsquo;minlere eşleri ve sahip oldukları cariyeleri hakkında farz kıldığımız şeyleri elbette bilmekteyiz. B&uuml;t&uuml;n bunlar, sana herhangi bir zorluk olmaması i&ccedil;indir. Allah &ccedil;ok bağışlayıcıdır, &ccedil;ok merhamet edicidir&rdquo;.[1] Şer&rsquo;i h&uuml;k&uuml;mlerden azıcık haberdar olmakla şu konuyu anlayabiliriz ki ayeti kerimede bir konu hari&ccedil; zikir edilen diğer kadınların helal kılınması peygambere has değildirler. İnsanların t&uuml;m fertlerini kapsıyor. &ldquo;Ahlelna leke (sana helal kıldık)&rdquo; ibaresiyle peygamberi muhatap kılması onunla sınırlandığının delili anlamında değildir. Bilakis başka ayetlerde m&uuml;şahede ediliyor ki ilkin muhatap alınan kimse peygamber (s.a.a) dir. Ama ayette mevcut olan h&uuml;k&uuml;m b&uuml;t&uuml;n fertleri kapsamaktadır.[2]\r\n	&nbsp;&nbsp;&nbsp; Yukarıdaki ayette peygambere has kılınan yer &ldquo;haliseten leke (sadece sena has olmak &uuml;zere)&rdquo; ibaresiyle beyan edilmiştir. Buda kendi rızasıyla kendini peygambere bağışlamış olan kadınlar i&ccedil;indir. Bu y&ouml;ntemle (rızasıyla kendi kendini bağışlama y&ouml;ntemi) yapılan evlilik peygambere has ve başkaları bundan yararlanma hakkına sahip değildirler. Ayetin bu b&ouml;l&uuml;m&uuml;ne bile dikkat edilirse bizler i&ccedil;in &ccedil;ok calip olan şeyler zikredilmektedir. Onlardan birisi; pratik olarak bu y&ouml;ntem ger&ccedil;ekten peygambere (s.a.a) has kılınmış bir y&ouml;ntem olarak ger&ccedil;ekleştirecek bir durum değildir. Zira eğer kadınlardan her hangi bir bayan peygamber dışında her hangi bir kimseye m&uuml;racaat eder ve onunla evlenmek istediğini ibraz ederse bu evliliğin yapılmasında engel teşkil edecek hi&ccedil;bir durum s&ouml;z konusu değildir. Burada g&ouml;zetilen tek bir fark var olmaktadır, o da şu ki peygambere kendini bağışlayan bir kimseye mehir (başlık) vermeksizin evlilik yapılır ama diğer peygamber haricinde kendini arz ederek evlenmek isteyen bayanlarla evlenmenin tahakkuk bulması i&ccedil;in mehrin verilmesi gerekmektedir.[3]\r\n\r\n\r\n	İkincisi: Bazı m&uuml;fessirler şu anlayıştadırlar ki, peygamber (s.a.a) kendine has kılınmış olan bu hakkından &ouml;mr&uuml; buyunca asla yararlanmadı.[4]&nbsp; Bir diğer grup ise bu y&ouml;ntemle peygamberin hanımı konuma gelen tek bir kadın s&ouml;z konusu olmuş. Nakledilen rivayetlere g&ouml;re s&ouml;z konusu olan bu kadın da şerik isminde bir &ccedil;ocuğu olan dul ve başkasından boşamış bir kadın idi.[5]\r\n\r\n\r\n	Bu nedenledir ki ayetin bu kısmına dayanarak peygamber i&ccedil;in olağan &uuml;st&uuml; bir ayrıcalık olduğunu dikkate alarak bu ayrıcalığı delil g&ouml;sterip peygamberin cinsel eğilimler bağlamında &ouml;zel bir ayrıcalığa sahip olduğunu s&ouml;ylemek doğru değildir.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; İnsanların t&uuml;m&uuml; d&ouml;rt kadından fazla bir arada eş se&ccedil;ip evlilik yapma hakkına sahip değildir. [6] Ama peygamberi Ekrem (s.a.a) i&ccedil;in bu bağlamda bir sınırlama olmadığı konusu hakkında şunu s&ouml;ylemek gerekir:\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Peygamber-i Ekrem (s.a.a.) i&ccedil;in, &uuml;stlenmiş olduğu mesull&uuml;k ve sorumluluk karşısında bazı ayrıcalıklar dikkate alınmıştır. Bu nedenledir ki şunu m&uuml;şahede ediyoruz ki eğer bir yerde &ldquo;haliseten leke (sena has olmak &uuml;zere)&rdquo; demişse buna karşı başka bir yerde&nbsp; &ldquo;nafileten leke (tehecc&uuml;t namazının farz oluşu)&rdquo;[7] ibaresiyle gece namazını sadece kendisine farz kıldıran bir ibareyle karşılaşmaktayız. Ama başkaları i&ccedil;in bu namaz m&uuml;stahaptır terk edilse de g&uuml;nahı yoktur. Bazıları şu inan&ccedil;tadırlar ki peygamber-i Ekrem (s.a.a) bir taraftan irfanın en &uuml;st&uuml;n mertebesinde yer almış ve varlık &acirc;leminin mebdei ile irtibat halinde, diğer taraftan maddi &acirc;leminde normal insanlarla beraber yaşamaya m&uuml;kellef kılınmış olması tadil edici bazı vasıtalara ihtiyacı vardı. Eşleriyle muaşeret etmesi bu vasıtalardan bir vasıtadır.\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Tarihi m&uuml;talaa ettiğimizde onlarca ve bazen de y&uuml;zlerce eş kendinde toplamış harem-saraları (padişahların saraylarını) m&uuml;şahede ediyoruz. Ama peygamber-i Ekrem (s.a.a.) teorik olarak b&ouml;yleli harem-saraları kurabilmesine rağmen pratikte ise tek bir nakil hari&ccedil; meşhur nakle g&ouml;re hanımlarının sayısı parmak sayısına bile ulaşmadığını s&ouml;yl&uuml;yor. Edindiği hanımların t&uuml;m&uuml; de dul ve başkalarından boşamış kadınlar olmuştur.\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Şia g&ouml;r&uuml;ş&uuml;ne g&ouml;re peygamber dışında diğer insanlarda eş edinme bağlamında bir sınırlamayla sınırlanmamışlardır. D&ouml;rt eş daimi şeklinde diğerlerini de ge&ccedil;ici nik&acirc;h ismi altında yapabilir.[8] Bu esasa g&ouml;re pratikte peygamber ile diğer insanlar arasında cinsel eğilimlerden yararlanma bağlamında &ouml;zg&uuml;r olama noktasında bir ayrıcalık s&ouml;z konusu değildir.\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Komalar arasında olan tabii ve doğal bazı ihtilaflar hari&ccedil; hi&ccedil;bir yerde peygamberin (s.a.a) hanımlarından hi&ccedil;birisini peygamberin onun cinsel taleplerine tevecc&uuml;h etmediğinden şik&acirc;yet&ccedil;i olduğu m&uuml;şahede edemezsiniz. Başka bir ifadeyle hanımlarının t&uuml;m&uuml; sahip oldukları konumdan razı ve daha sonraki b&ouml;l&uuml;mlerde g&ouml;receğimiz &uuml;zere hi&ccedil;birisi Ondan (s.a.a.) ayrılmayı istememiştir. Ama hata iki evlilik bir anda yapan normal insanların hanımlarının cinsel taleplerini yerine getirilmediği bağlamında adil davranmış ve hanımlarının şik&acirc;yet&ccedil;i olmadığı kimselerle karşılaşmak &ccedil;ok nadir veya hi&ccedil; yok. Davranış olarak peygamber ile diğer insanlar arasında var olan bu farklılık nedeniyle sayı bakımından diğer insanların sınırlandırılmasının gerek&ccedil;eli olduğu kabul edilmelidir.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Sorunun son kısmı hakkında ş&ouml;yle denmeli ki peygamberin cinsel eğilimler bağlamında &ouml;zg&uuml;rl&uuml;ğ&uuml; ile hanımlarının arasındaki farklılıklar aşağıdaki iki nedenden birisinden kaynaklanmaktadır:\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bu farklılıkların bir kısmı erkek ve kadın cinsiyetinden kaynaklamakta ve bu peygambere mahsus bir durum değildir. Bunun delili ilgili konularda beyan edilmiştir. Elbette bu kısım sorunuzun asıl mihverini oluşturmuyor. Ama bu hususta bilgi edinmek i&ccedil;in dip notlarda verilen indekslere m&uuml;racaat ediniz.[9]&nbsp; Bu bağlamda peygamber ve hanımlarının cinsel meselesi konusunda peygamber yaşadığı zaman sureci i&ccedil;inde diğer insanlarla hi&ccedil;bir farkı yoktur. Hanımlarının sınırlandırılması diğer hanımlarla aynıdır.\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İkinci kısım peygamberin hanımlarıyla diğer hanımlar arasında var olan farklılıklardır. Bu farklılıklar hakkında ş&ouml;yle demeliyiz ki hanımlarının toplum i&ccedil;inde sahip oldukları farklı konum itibariyle diğer hanımların yapabilecekleri davranışların aynısını peygamberin hanımları yapamazlar. Allah u Te&acirc;l&acirc; peygamberin hanımlarını hitap alarak ş&ouml;yle buyuruyor: &ldquo;Ey Peygamber&rsquo;in hanımları! Siz, kadınlardan herhangi biri gibi değilsiniz. Eğer Allah&rsquo;a karşı gelmekten sakınıyorsanız (erkeklerle konuşurken) s&ouml;z&uuml; yumuşak bir eda ile s&ouml;ylemeyin ki kalbinde hastalık (k&ouml;t&uuml; niyet) olan kimse &uuml;mide kapılmasın. G&uuml;zel (ve doğru) s&ouml;z s&ouml;yleyin&rdquo;.[10]&nbsp; Buna karşılık olarak ta ş&ouml;yle buyuruyor: &ldquo;Ey Peygamber&rsquo;in hanımları! İ&ccedil;inizden kim apa&ccedil;ık bir &ccedil;irkinlik yaparsa, onun cezası iki kat verilir. Bu, Allah&rsquo;a g&ouml;re kolaydır&rdquo;.[11] &Ccedil;ok &ouml;nemli olan bu konuma katılmak ve m&uuml;minlerin anneleri rol&uuml;ne b&uuml;r&uuml;nmek şahsi rızaları olmaksızın olamaz. Bu nedenledir ki Allah u Te&acirc;l&acirc; peygamberine şu tavsiyede bulunuyor: &ldquo;Ey Peygamber! Hanımlarına de ki: &ldquo;Eğer d&uuml;nya hayatını ve onun s&uuml;s&uuml;n&uuml; istiyorsanız, gelin size mut&rsquo;a vereyim ve sizi g&uuml;zelce bırakayım&rdquo;.[12] &ldquo;Eğer Allah&rsquo;ı, Res&ucirc;l&uuml;n&uuml; ve ahiret yurdunu istiyorsanız, bilin ki Allah i&ccedil;inizden iyilik yapanlara b&uuml;y&uuml;k bir m&uuml;k&acirc;fat hazırlamıştır&rdquo;.[13] Bundan sonradır ki peygamberin hanımları aşağıdaki iki şıktan birisini se&ccedil;me m&uuml;saadesine (iznine) sahip oldular:\r\n\r\n\r\n	Birincisi: Değerli hediyeleri aldıktan sonra &ccedil;ok saygı değer kurallar i&ccedil;inde peygamberden (s.a.a.) ayrılıp ve diğer hanımlar gibi kendi yaşamlarını s&uuml;rd&uuml;rebilirler. Tabi olarak bu şıkı se&ccedil;tikten sonra başka bir kimseyle evlenebilirlerdi.\r\n\r\n\r\n	İkincisi: Veya d&uuml;nya konumunu y&uuml;celiğini ve k&ouml;t&uuml;l&uuml;klerden korunmak şartıyla ahiretteki uygun sevabını almayı dikkatte alarak peygamberin hanımı olarak kalmaktır. Tabii olarak bu se&ccedil;im t&uuml;r&uuml; yapıldığında ardından bu t&uuml;r sınırlamaları da getirecektir. Tarih buna şahitlik ediyor ki peygamberin (s.a.a.) t&uuml;m hanımları &ouml;nlerindeki t&uuml;m sınırlamalara vakıf olmakla birlikte peygamberin kenarında kalmayı tercih etmişlerdir. Bazı rivayetlere g&ouml;re peygamberin hanımlarından olan Aişe bu bağlamda rızasını ilan eden ilk kadındır.[14] Bu sınırlamalardan birisi peygamberin vefatından sonra başkalarıyla evlenmenin yasak kılınmasıdır. Bu yasaklık ahzap suresinin 35. Ayetinde ilan edilmiştir: &ldquo;Allah&rsquo;ın Res&ucirc;l&uuml;ne rahatsızlık vermeniz ve kendisinden sonra hanımlarını nik&acirc;hlamanız ebediyyen s&ouml;z konusu olamaz. &Ccedil;&uuml;nk&uuml; bu, Allah katında b&uuml;y&uuml;k bir g&uuml;nahtır&rdquo;.&nbsp; İbni Abbas ş&ouml;yle a&ccedil;ıklıyor: &ldquo;Bu ayeti kerime peygamberden sonra peygamberin (s.a.a) hanımı olan Aişe ile evlenme kararını almış olan kişi hususunda nazil olmuştur. Sedi adında başka bir m&uuml;fessir ş&ouml;yle diyor: Ayşe ile evlenmek isteyen kişinin Talha b. Ubeydullah idi&rdquo;.[15]\r\n\r\n\r\n	Dikkate değer nokta şu; İşte bu sahabe m&uuml;minlerin anası olan Ayşe&rsquo;ye dayanarak Cemel vakasını ger&ccedil;ekleştirerek b&uuml;y&uuml;k bir fitneye imzasını attı. Durum b&ouml;yle olunca eğer m&uuml;minlerin anası olan Aişe&rsquo;nin kocası unvanını almış olsaydı, ge&ccedil;mişte peygamberin hanımı unvanını almış olan bayanın şimdiki kocası o ge&ccedil;miş unvandan yararlanarak kamunun fikirlerini kendi emelleri doğrultusunda kullanarak daha b&uuml;y&uuml;k fitnelere imza atmayacağı nereden malum.[16]\r\n\r\n\r\n	Bundan dolayıdır ki ilerde bu ve buna benzer ger&ccedil;ekleşmesi muhtemel olan olayların &ouml;n&uuml;n&uuml;n alınması i&ccedil;in peygamberden sonra peygamberlerin hanımlarının başka kimselerle evlenmesi yasaklandı. Daha &ouml;nce de belirtik ki bu hanımlar peygamber d&ouml;neminde peygamberden ayrılıp başka birileriyle evlenmelerinde hi&ccedil; bir sakınca yok idi. Tamamen onların ihtiyarinde idi. Ama kendi rızasıyla peygamberin hanımı olmayı tercih ettiler. Bu tercihi yaptıklarında gayri m&uuml;stakim olarak kendi rızasıyla belirtilen sınırlamaları da kabul etmiş oldular. Dolayısıyla bu sınırlama cinsel eğilimler bağlamından haklarının zayi olduğu anlamına gelmiyor.\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] &ldquo;Ya eyy&uuml;hen nebiyy&uuml; inna ahlelna leke ezvacekellati ateyte &uuml;curah&uuml;nne ve ma meleket yemin&uuml;ke memma efaellah&uuml; aleyke ve benati ammike ve benati ammatike ve benati halike ve benati halatikellati hacerne meake vemraetem m&uuml;&#39;mineten iv vehebet nefseha lin nebiyyi in eraden nebiyy&uuml; ey yestenkihaha halisatel leke min dunil m&uuml;&#39;minin kad alimna ma feradna aleyhim fi ezvacihim ve ma meleket eyman&uuml;h&uuml;m li keyla yekune aleyke harac ve kanellah&uuml; ğafurrar rahiyma&rdquo; (ahzab, 50)\r\n\r\n\r\n	[2] &Ouml;rnek olarak, bkz.: Talak suresi, 1. Ayet.\r\n\r\n\r\n	[3] K&Uuml;LEYNİ, Muhammed b. Yakup, &ldquo;kafi &rdquo;, Tahran: darul &ndash; kitabul islamiye,1365, hicri şemsi, c. 5, s. 384, hadis no: 2.\r\n\r\n\r\n	[4] TABERİ, Muhammed b. Cerir, &ldquo; Camiul &ndash; Beyan fi Tefsiri&rsquo;l - Kuran &rdquo;, Beyrut: daru&rsquo;l &ndash; marife, 1412, c. 22, s. 17.\r\n\r\n\r\n	[5] MECLİSİ, Muhammed Bakır, &ldquo; Biharu&rsquo;l &ndash; Envar &rdquo;, Beyrut: m&uuml;eseseil &ndash; vefa, 1404, h. ş., c. 22, s. 202.\r\n\r\n\r\n	[6] Bu bağlamda farklı tefsirlere m&uuml;racaat ederek nisa suresinin &uuml;&ccedil;&uuml;nc&uuml; ayetin zeylinde beyan edilen konulara dikkat edebilirsiniz.\r\n\r\n\r\n	[7] İsra, 79.\r\n\r\n\r\n	[8] K&Uuml;LEYNİ, Muhammed b. Yakup, &ldquo;kafi &rdquo;, Tahran: darul &ndash; kitabul islamiye,1365, hicri şemsi, c. 5, s. 451, &ldquo; inneh&uuml;nne bi menzileti&rsquo;l &ndash; ima ve leyset minel erbea &rdquo; baında zikredilen rivayetler.\r\n\r\n\r\n	[9] Aşağıdaki İndeksler: &ldquo; tefavuti irs zen &ouml; merd der İslam &rdquo; şomarei:\r\n\r\n\r\n	{HYPERLINK&nbsp; &quot;http://farsi.islamquest. net/QuestionArchive/2207.} &ldquo; illeti tefavut-i diye zen ve merd der islam &rdquo; şomarei: 2379 ؛ &ldquo;illeti tefavut hte zen ve şoher&rdquo;, Şomarei: 886 .\r\n\r\n\r\n	[10] Ahzap, 32.\r\n\r\n\r\n	[11] Ahzap, 30\r\n\r\n\r\n	[12] Ahzap, 28.\r\n\r\n\r\n	[13] Ahzap, 29.\r\n\r\n\r\n	[14] TABERİ, Muhammed b. Cerir, &ldquo; Camiul &ndash; Beyan fi Tefsiri&rsquo;l - Kuran &rdquo;, Beyrut: daru&rsquo;l &ndash; marife, 1412, c. 21, s. 100.\r\n\r\n\r\n	[15] İBNİ KESİRİ DIMIŞKİ,&nbsp; &ldquo;Tefsiri Kurani&rsquo;l - Azim&rdquo;, Beyrut: darul &ndash; kutubil &ndash; ilmiye, 1419, h. kameri, c. 6, s. 403.\r\n\r\n\r\n	[16] Bu husuta sor adresteki soruya verilen cevaba bkz: 6644'),(199,'tr189','<div class=\"quest-content\" id=\"A3_1\" style=\"display: block;\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Tecelli nazariyesine g&ouml;re varlık &acirc;lemi Allahın tecellisi ve insanda Allahın halifesi unvanıyla Allahın &ldquo;ismi a&rsquo;zem&rdquo;in tecelisi olduğu sayılmaktadır. Bu halife n&uuml;zuli (iniş) seyirle bu kendi zati hakikatinden tenezz&uuml;l etmiş ve tenezz&uuml;ller iktizasınca kendi asıl haletinden uzaklaşarak bazı hicaplara b&uuml;r&uuml;nd&uuml;. Bu seyir haletinde en aşağı mertebelere tenezz&uuml;l eden şey insandaki &ldquo;nefsi emare&rdquo;dir ki bu nefis kendisinden başka hi&ccedil;bir şey istemiyor. Sadece ve sadece kendi istekleri peşinde ve kendini k&acirc;mil bir şekilde bağımsız bilir. Ondan sonra en aşağılara tenezz&uuml;l eden şey akıl, ruh veya akıl ile sırdır. &nbsp;İnsan sır makamında Allaha oranla var olan &ldquo;bağlığın&rdquo; aynısı olduğunu m&uuml;şahede ediyor. Sahip olduğu &ldquo;itibari&rdquo; varlığını hak teala&rsquo;nın v&uuml;cudunun g&ouml;lgesinde &ldquo;hi&ccedil;&rdquo; ve &ldquo;batıl&rdquo; olduğunu anlar. Daha &uuml;steki mertebelerde varlığının bağım olan boyutu şiddet buluyor ta &ldquo;fena&rdquo; makamına varınca. Bu makama vardığında bağımsız olduğundan tamamen arınır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Buna binaen ilkin insanın kendisine y&ouml;nelik olan tasavvur bağımsız ve bencil olma &ouml;zelliğine sahip olduğu &ccedil;ok a&ccedil;ıktır. İnsan v&uuml;cudunun hakikati Allaha olan bağımlılığının aynısı ve sıfatlarının aynasıdır. İnsan kendi bu hakikatine varabilmesi i&ccedil;in &ldquo;seyr&rdquo; ve &ldquo;s&uuml;l&uuml;ke&rdquo; ihtiya&ccedil; duyar.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Burada şu soru g&uuml;ndeme gelebilir: insan ilkin kendini bağımsız daha sonra &uuml;st mertebelerde bağımlı olduğunu fark etmesine ne gerek var, ilk baştan beri bağımlı bir varlık olduğunu derk edemez miydi? İlk baştan beri bağılı olduğunu fark etmiş olsaydı ve bu derke varması i&ccedil;in &ccedil;aba g&ouml;stermesine gerek kalmamış olsaydı daha iyi olmaz mıydı?</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bu sorunun felsefi cevabı &ldquo;imk&acirc;n-i vuku (vuku bulması i&ccedil;in m&uuml;mk&uuml;n olması gerek)&rdquo; olmaksızın her hangi bir şeyin tahakkuk bulmasının imk&acirc;nsız olduğu konusuyla irtibatlıdır. Zira her şeyin fiiliyete ge&ccedil;mesi i&ccedil;in onda ilkin &ldquo;imk&acirc;n-i istidadi&rdquo; var olması zorunlu sayılmaktadır. Failin fiili kabilin kabiliyeti olmaksızın ger&ccedil;ekleşemez. Bu nedenledir ki fail verme noktasında ne kadar mutlak feyyaz olursa olsun bu feyzini istidatlar kanalından karşıdakine ulaştırıyor.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Felsefi bahisleri bir yana bırakırsak irfani a&ccedil;ıdan bu sorunun cevabını ihtiyar sırrında aramak gerekir. Zira irfanda Allahın ameli (pratik) tecellisinin anlamı &acirc;şık ile maşukun aşkta ittihat olmalarıdır. Biliyoruz ki tecelli, hilafet ve mazhariyet makamında &ldquo;aşkın&rdquo; tasavvuru değişmeyen bir asıldır. Kabil tarafından ihtiyar (se&ccedil;im ve istek), etkin, edilgenlik olmaksızın (bu aşkın) ger&ccedil;ekleşmesi imk&acirc;nsızdır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Buna binaen insan ilahi aşka cevap vermesi i&ccedil;in sahip olduğu itibari varlığını (kendi ihtiyarıyla) a&ccedil;ıp onu hakta fani etmesi gerekir. Bu hilafet ihtiyar unsurunun olmaksızın ger&ccedil;ekleşmesi imk&acirc;nsızdır.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Tecelli konusu teorik irfan da (irfani nazari) &ouml;zel bir konuma sahiptir. V&uuml;cut bağlamında ortaya atılmakta olan &ldquo;vahdeti şahsi&rdquo; teorisinin a&ccedil;ıklamasıdır. Arifler şu inan&ccedil;tadırlar: &acirc;lem hakkın tecellisidir. &ldquo;İnsan-i k&acirc;mil&rdquo; Allahın en &uuml;st&uuml;n tecellisidir ki Allahın &ldquo;ismi azam&rdquo; ile ittihat bulmuştur.[1]&nbsp; Bu nedenle Allahın tecellisi unvanıyla insan ve cihan arasında var olan nispet Allah dışındaki varlıklara karşı ilahi velayet ve hilafet nispeti şeklindedir. Zira insanın asıl hakikati ilahi ruhtur ki Allah u tealay&rsquo;a (mebde) en yakın olan mahl&ucirc;k ve y&uuml;ce ilahi sıfatların, &ldquo;esmai h&uuml;snanın&rdquo; tam ve kapsayıcı meclası ve mazharıdır.[2]</p>\r\n\r\n<p>\r\n	Tecelli meselenin bu iki boyutu yani cihandaki ve insandaki tecelli, başka bir tabirle varlık bilimi ile epistemolojik mesele olan bu iki boyut bir biriyle irtibatlı ve tek bir hakikati yansımaktadırlar. Bu nedenledir ki insan t&uuml;m varlık &acirc;leminin &ouml;zeti ve insan-i k&acirc;mil de imk&acirc;n &acirc;leminin kutbu sayılmaktadır.</p>\r\n\r\n<p>\r\n	Bu a&ccedil;ıklamayla Allahın tecellisi ve bu makama sahip olan insandaki boyut insanın asıl hakikatidir ki g&ouml;ky&uuml;z&uuml; ile yery&uuml;z&uuml; ona m&uuml;sahhar kılınmıştır. Ama buna rağmen insan sahip olduğu asıl makamından en alt mertebeye de (esfele safilin) tenezz&uuml;l etmiştir. Allah u Te&acirc;l&acirc; kuranı kerimde bu hakikate işaret ederek ş&ouml;yle buyuruyor: &ldquo;İncire, zeytine, Sina dağına ve şu em&icirc;n beldeye yemin ederim ki, biz insanı en g&uuml;zel bi&ccedil;imde yarattık. Sonra onu aşağıların aşağısına indirdik&rdquo;[3]&nbsp; insan kendi asıl hakikatinden tenezz&uuml;l ederken vardığı her merhalenin iktizasınca kendi hakikatine y&ouml;nelik vardığı o mertebeye &ouml;zel olan bir tasavvur algılıyor. Bu nedenle &ldquo;nefsi emmare&rdquo; makamı olan ilk merhale d&uuml;nyanın zahiri boyutuna y&ouml;nelik ve kendi isteklerini a&ccedil;ıp &ouml;teye ge&ccedil;en bir bilgiye sahip değildir. İkinci mertebe akıl mertebesidir. Bu mertebe baki olan lezzet ve hayvan mertebesinin &ouml;tesinde olan bir mertebeyle alakalıdır. &Uuml;&ccedil;&uuml;nc&uuml; mertebe ruh mertebesidir. Bu mertebede insan kalbi nurlanmış insan artık hak teala&rsquo;nın hazırda bulunduğuna itminan etmiş ve her şeyi hakkın huzurunda olduğunu derk eder. Bir sonraki mertebe insanın &ldquo;sır&rdquo; mertebesidir. Bu merhalede mutlak bir şekilde Allaha bağımlı olmanın &ouml;tesine ge&ccedil;er ve kendisinin&rdquo; bağlılığın kendisi (v&uuml;cudi rabıt)&rdquo; olduğunu m&uuml;şahede eder. Artık bu mertebededir ki kendisi hakkında sahip olduğu bağımsız anlayıştan tamamen kurtuluyor. Ariflerce insan i&ccedil;in en b&uuml;y&uuml;k g&uuml;nah bilgisel (epistemolojik) bağlamda kendini bağımsız bir varlık şeklinde algılamasıdır. İnsandaki bağımsız olma anlayışın k&ouml;kleri &ldquo;sır&rdquo; makamı ve onun &ouml;tesinde olan &ldquo;fena&rdquo; makamına ulaşıncaya kadar devam ediyor. İnsan ilk mertebede kendisinin hakkın tecellisi, bağlılığın kendisi ve hata bağımlı bir varlık olduğunu Şuhutsal bir şekilde derk edecek değildir. Bilakis bu merhalede kendisini m&uuml;stakil ve bağımsız bir varlık şeklinde g&ouml;r&uuml;r.</p>\r\n\r\n<p>\r\n	Yapılan bu a&ccedil;ıklamalara dikkatle insan, kendini tanıma makamında genel anlamda iki merhaleyle karşı karşıya olduğu a&ccedil;ıklanmış oldu. Birinci tanıma itibari olan &ldquo;ben&rdquo;e taalluk eden bir tanımakla mahduttur, ikincisi hakiki ve ilahi bir &ldquo;ben&rdquo;e taalluk eden bir tanımakla karşı karşıya olmasıdır. İnsanın itibari olan &ldquo;ben&rdquo; ile alakalı olan bilgisi insanın &ldquo;nefsi ammaresine&rdquo;, &ldquo;sanılarına&rdquo;&nbsp; ve bağımsızlığını isteme bağlamındaki fikirlerine taalluk etmiş bir bilgi t&uuml;r&uuml;d&uuml;r. Bu merhalede insanın kendisine y&ouml;nelik olan bilgisi insanın hakikatini ink&acirc;r eder k&acirc;fir t&uuml;r&uuml;nden olan bir bilgidir. Bu merhalede insan yalancı bir benliğine tevecc&uuml;h ederek hakikatini ink&acirc;r ediyor. Ama batini katmanlarında m&uuml;şahede ve tanınmaya kabil olan insanın hakiki benliği kendini Allaha oranla bir &ldquo;bağlığın kendisi&rdquo; olduğu şeklinde bulur. İşte insan bu makamda iken rab kulun kalbinde tecelli eder halindedir.[4]</p>\r\n\r\n<p>\r\n	Buna binaen dikkat edilmelidir ki ariflerin, hakkında bilgi sahibi oldukları velayet makamı ve ariflerin Allahın tecellisi olarak tanımladıkları varlık &acirc;lemi ve ismi azamın tecellisi olarak tanıttıkları insanı tanımak insanın her mertebede derk edebilecek bir marifet değildir. Bu marifet, fikirsel tahliller boyutunda ve gafletler &acirc;leminde yakini ger&ccedil;ekleştirecek bir bilgi olamaz. Teorik olarak bunun kabul edilmesi ve ona iman getirilmesi gerekli olsa bile bu mertebede m&uuml;şahede edebilinir bir hakikat değildir.</p>\r\n\r\n<p>\r\n	M&uuml;şrik olan bir kimse has ve &ouml;zel durumlarda bu hakikati hatırlar ve gaflet uykusundan uyanıyor. Bu durum fıtri olarak insan kendi &ldquo;yokluğuyla&rdquo; karşı karşıya geldiği ve fıtratın misakını hatırladığı zamanlarda tahakkuk buluyor.[5]</p>\r\n\r\n<p>\r\n	Buna binaen insanın normal haletlerde insanın kendini m&uuml;stakil bir varlık olduğunu derk ediyor olması kendisine ait olan onun bilgisi kedisinin alt mertebesinde olduğuna ait olan bilgisidir. Hata kendi hakikatine y&ouml;nelik olan cehaletinden kaynaklanan bir bilgi olduğunu diyebiliriz. Marifetten yoksun olan insan bağımlı olmadığını ve Allahın tecelli makamını tasavvur edemez.</p>\r\n\r\n<p>\r\n	Burada şu sual ortaya atılabilinir: Normal halette insanın bu bilgiden yabancı olmasında bir hikmet olabilir mi? Bu marifete ulaşması i&ccedil;in bu kemale ulaşması mı lazım? Hayatının başlangıcından itibaren bu marifete sahip olamaz mıydı? Hayatının ilk merhalesinden beri kendini Allaha oranla bağlığın aynısı ve Allah&rsquo;ta fani olduğu şeklinde tanımış ve g&ouml;rm&uuml;ş olsaydı olmaz mıydı? Acaba Allah insanı sınavsız ve musibetlere tabi tutmaksızın kendi isim ve sıfatlarının mazhar karar kılmış ve onun &ldquo;ilahi hilafet kemalini&rdquo; cebren kesin bir şekilde tazmin etmiş ve bu makamı tek&acirc;m&uuml;le erdirseydi ve seyr&uuml; s&uuml;l&uuml;ke gerek kalmadan bunların t&uuml;m&uuml;n&uuml; kendisine vermiş olsaydı olamaz mıydı?</p>\r\n\r\n<p>\r\n	Bu soru bir&ccedil;ok benzer soruların muhtevasını i&ccedil;eriyor. Bu soruları farklı tabirlerle sorması m&uuml;mk&uuml;nd&uuml;r ve farklı mektep ve akımlarda farklı cevaplar verilmiştir.</p>\r\n\r\n<p>\r\n	Kelamda &ldquo;adliye&rdquo; ekolunu temsil eden akıma g&ouml;re yer ve g&ouml;ky&uuml;z&uuml; ve ikisinin arasında yer alan t&uuml;m yaratıkların yaratığında adalet h&acirc;kimdir. V&uuml;cut &acirc;lemi varlık &acirc;leminin her mertebesinde &ouml;zel ve has nedensellik (illet ve malul) kanunu doğrultusunda şekillenmiş. Hikmetin iktizası haricinde hi&ccedil;bir şey ger&ccedil;ekleşemez. Allah u Te&acirc;l&acirc;&rsquo;nın kudreti ve faaliyeti hikmet nizamının ve nedensellik (sebep sonu&ccedil;) kanunun haricinde cari ediyor değildir. İnsanın tek&acirc;m&uuml;l&uuml; de bu kaide ve kuraldan m&uuml;stesna olmamıştır.</p>\r\n\r\n<p>\r\n	Felsefi a&ccedil;ıklamada ise bu konu &ouml;zellikle &ldquo;imkani istidadi&rdquo; kanununa dayatılmıştır. Ş&ouml;yle ki; olanaklı olan her şeyin tahakkuk bulması i&ccedil;in &ldquo;imkani istidadi&rdquo; asli ve gerekli r&uuml;k&uuml;nlerden bir r&uuml;k&uuml;nd&uuml;r. Bu asıl&rsquo;sız hi&ccedil;bir şey tahakkuk bulamaz. Buna binaen failin (&ouml;zne) fiili kabilin (kabul edenin) istidadı ve kabul&uuml;ne bağlıdır. Etkinlik, edilgenlik, fiil ve infial istidat ve kabiliyet olmaksızın bir şeyin ger&ccedil;ekleşmesi olanaksız (m&uuml;mteni) dır. Başka bir ifadeyle fail ne kadar k&acirc;mil feyze sahip olursa olsun onun feyzi kabilin kabul&uuml; kanalından cari olması gerekir. Failin fiilinin zuhur etmesinin nitelik ve niceliği kabiliyet ve istidadın nicelik ve niteliğine bağlıdır.[6]</p>\r\n\r\n<p>\r\n	Ama bu konunun deriliğine irfani konularda varabilinir ve bu surunun cevabını &ldquo;ihtiyar sırrında&rdquo; aramak gerekir. Ş&ouml;yle ki; İrfanda kemalin son merhalesi hakikat nuruyla ittihat bulmak ve ilahi sıfatların tecellisi ve Allahın ahlakıyla ahlaklanmasıyladır. Biliyoruz ki insani &ldquo;meniyet (bencilik)&rdquo; şeklindeki hicabın kalkıp rabbani hakikatle hemreng (rengini almak) olmak sadece aşk hakikatinde tefekk&uuml;r ve teemm&uuml;l etmekle tefsir edilmesi m&uuml;mk&uuml;nd&uuml;r. Bu renk ve tecellinin ger&ccedil;ek anlamı &acirc;şık, maşuk ve tecelli ve mazharın b&uuml;t&uuml;n mertebelerinde &uuml;lfet ilkesi olarak sayılmakta olan aşkın &ldquo;tekleşme (birolma)&rdquo;&nbsp; hakikati haricinden başka bir şey değildir.</p>\r\n\r\n<p>\r\n	Buna binaen eğer Allahın tecellisi olmak ve felsefi tabirle Allaha bağlılık olmanın aynısı olmak ve itibari olan v&uuml;cudu ge&ccedil;mek aşkta fani olmak anlamında olursa bu işin ihtiyar boyutunu g&ouml;ze almaksızın hi&ccedil;bir anlamı olamaz. Aşkta vahdet (tekleşme) ger&ccedil;eğini istem (talep) ve iptilasız, edilgenlik, infial ve etkileme cihetinin var olduğunu dikkate almaksızın sadece Allah tarafından bir veri, fiil ve etkinlik unvanında tasavvur etmek her mertebeye &ouml;zg&uuml;n olan aşk hakikatine terstir. Hak Te&acirc;l&acirc; aşk makamında cebren tarafın isteği olmaksızın bir yaratığı fani kılmaktan mukaddes ve m&uuml;nezzehtir. Hilafet vakası da aşk ve ihtiyar olmaksınız ger&ccedil;ekleşmesi imk&acirc;nsızdır.</p>\r\n\r\n<p>\r\n	Bu hakikat ve ger&ccedil;eği a&ccedil;ık ve net bir şekilde anlamak i&ccedil;in kuranda Hz. &Acirc;demin kıssasına işaret edebiliriz. Meleklerin &Acirc;deme karşı secdeye etmekle emir olunduğunu biliyoruz. Zira &Acirc;dem (a.s.) Allahın ruhunu ve bilkuvve olarak ilahi hilafeti kendi hakikatinde taşıyordu. Ama bu makam ve konumun k&acirc;mil bir şekilde tecelli ve zuhur etmesi bir takım sınavları ge&ccedil;tikten sonra oluyor. İlahi aşk cevherini tecr&uuml;beyle yakaladı ve zuhur &acirc;lemine &ccedil;ıkardı.</p>\r\n\r\n<p>\r\n	Başka bir beyanla ilahi hilafet makamını &Acirc;deme (a.s.) vermişti ama kendisi imtihana tabi tutulmadan bu emanet ve cevherin ger&ccedil;ek değerinden ve konumundan haberdar değil idi. Kuranı kerimin değimiyle &ldquo;insan onu &uuml;stlendi (ama ne yazık ki o hen&uuml;z) zalim ve cahil idi&rdquo;.[7]&nbsp; İnsan ilahi emaneti kabul ettiği halde cahil ve zalimdir. Yasaklanan ağa&ccedil;la imtihana tabi tutulup ayrılmayı tattıktan sonra kendine ve Allah&rsquo;ına t&uuml;m v&uuml;cuduyla geri d&ouml;nd&uuml; o makamı k&acirc;mil bir şekilde fiiliyet bulduğunu m&uuml;şahede etti. Kamil ve tam bir şekilde tecr&uuml;be etti ve Allahın ebedi cennetine nail oldu. Artık hi&ccedil;bir zaman oradan &ccedil;ıkmayacaktır. Bu destan b&uuml;t&uuml;n insanların destanıdır. Bu destanda olan en &ouml;nemli nokta ilahi emanet ve feyzini ve bu makama y&ouml;nelik k&acirc;mil marifete sahip olmasıdır. Allah tarafından kendilerine verilme y&ouml;n&uuml;ndeki boyut değildir. Zira Allahın g&uuml;zel takdirinde ve feyzinde bir noksanlık yoktur. Bu epistemolojik tek&acirc;m&uuml;l&uuml;n ve bilin&ccedil;li alıntının farkında olmaksızın insana verilmiş ise de ama &ccedil;ok ucuz bir şekilde bunu elden vermiştir. Onları d&uuml;nyadaki ve nefsan&icirc; bağlamında ger&ccedil;ekleşen farklı tecr&uuml;be neticesinde aklından g&ouml;t&uuml;r&uuml;r ta kendi ger&ccedil;ek ve hakiki makamına y&ouml;nelik imtihan ve sınavlar ortamında bilgi edininceye kadar. Her hal&uuml;karda bu bilgi insanin kendi ihtiyar mecrasından tahakkuk bulur.</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] YAHYA KEBİR,&nbsp; &ldquo;İrfan ve Marifet-i Kussi&rdquo;, baskı, 1, Kum: metbuati dini, 1386, s. 158.</p>\r\n\r\n<p>\r\n	[2] A.g.e.</p>\r\n\r\n<p>\r\n	[3] Tin, 1-5.</p>\r\n\r\n<p>\r\n	[4] &ldquo;el-ubudiyetu cevheret&uuml;n k&uuml;nh&uuml;ha rububyet&uuml;n&rdquo;. Yani kulluk, hakikati rububyet olan bir cevherdir.</p>\r\n\r\n<p>\r\n	[5] İşte kuranı kerim bu ger&ccedil;eğe işaretle ş&ouml;yle buyurmaktadır: &ldquo;Gemiye bindikleri zaman dini Allah&rsquo;a has kılarak O&rsquo;na dua ederler. Onları kurtarıp karaya &ccedil;ıkardığı zaman ise bir de bakarsın ki, Allah&rsquo;a ortak koşuyorlar&rdquo;, (ankebut, 65).</p>\r\n\r\n<p>\r\n	[6] HUMAYİ, Celaluddin, &ldquo;Mevlevi Name&rdquo;, baskı, 9, m&uuml;esesei neşri homa, 1376, c. 1, 547-548.</p>\r\n\r\n<p>\r\n	[7] Ahzap, 72.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Tecelli nazariyesine g&ouml;re varlık &acirc;lemi Allahın tecellisi ve insanda Allahın halifesi unvanıyla Allahın &ldquo;ismi a&rsquo;zem&rdquo;in tecelisi olduğu sayılmaktadır. Bu halife n&uuml;zuli (iniş) seyirle bu kendi zati hakikatinden tenezz&uuml;l etmiş ve tenezz&uuml;ller iktizasınca kendi asıl haletinden uzaklaşarak bazı hicaplara b&uuml;r&uuml;nd&uuml;. Bu seyir haletinde en aşağı mertebelere tenezz&uuml;l eden şey insandaki &ldquo;nefsi emare&rdquo;dir ki bu nefis kendisinden başka hi&ccedil;bir şey istemiyor. Sadece ve sadece kendi istekleri peşinde ve kendini k&acirc;mil bir şekilde bağımsız bilir. Ondan sonra en aşağılara tenezz&uuml;l eden şey akıl, ruh veya akıl ile sırdır. &nbsp;İnsan sır makamında Allaha oranla var olan &ldquo;bağlığın&rdquo; aynısı olduğunu m&uuml;şahede ediyor. Sahip olduğu &ldquo;itibari&rdquo; varlığını hak teala&rsquo;nın v&uuml;cudunun g&ouml;lgesinde &ldquo;hi&ccedil;&rdquo; ve &ldquo;batıl&rdquo; olduğunu anlar. Daha &uuml;steki mertebelerde varlığının bağım olan boyutu şiddet buluyor ta &ldquo;fena&rdquo; makamına varınca. Bu makama vardığında bağımsız olduğundan tamamen arınır.\r\n\r\n	\r\n		Buna binaen ilkin insanın kendisine y&ouml;nelik olan tasavvur bağımsız ve bencil olma &ouml;zelliğine sahip olduğu &ccedil;ok a&ccedil;ıktır. İnsan v&uuml;cudunun hakikati Allaha olan bağımlılığının aynısı ve sıfatlarının aynasıdır. İnsan kendi bu hakikatine varabilmesi i&ccedil;in &ldquo;seyr&rdquo; ve &ldquo;s&uuml;l&uuml;ke&rdquo; ihtiya&ccedil; duyar.\r\n\r\n	\r\n		Burada şu soru g&uuml;ndeme gelebilir: insan ilkin kendini bağımsız daha sonra &uuml;st mertebelerde bağımlı olduğunu fark etmesine ne gerek var, ilk baştan beri bağımlı bir varlık olduğunu derk edemez miydi? İlk baştan beri bağılı olduğunu fark etmiş olsaydı ve bu derke varması i&ccedil;in &ccedil;aba g&ouml;stermesine gerek kalmamış olsaydı daha iyi olmaz mıydı?\r\n\r\n	\r\n		Bu sorunun felsefi cevabı &ldquo;imk&acirc;n-i vuku (vuku bulması i&ccedil;in m&uuml;mk&uuml;n olması gerek)&rdquo; olmaksızın her hangi bir şeyin tahakkuk bulmasının imk&acirc;nsız olduğu konusuyla irtibatlıdır. Zira her şeyin fiiliyete ge&ccedil;mesi i&ccedil;in onda ilkin &ldquo;imk&acirc;n-i istidadi&rdquo; var olması zorunlu sayılmaktadır. Failin fiili kabilin kabiliyeti olmaksızın ger&ccedil;ekleşemez. Bu nedenledir ki fail verme noktasında ne kadar mutlak feyyaz olursa olsun bu feyzini istidatlar kanalından karşıdakine ulaştırıyor.\r\n\r\n	\r\n		Felsefi bahisleri bir yana bırakırsak irfani a&ccedil;ıdan bu sorunun cevabını ihtiyar sırrında aramak gerekir. Zira irfanda Allahın ameli (pratik) tecellisinin anlamı &acirc;şık ile maşukun aşkta ittihat olmalarıdır. Biliyoruz ki tecelli, hilafet ve mazhariyet makamında &ldquo;aşkın&rdquo; tasavvuru değişmeyen bir asıldır. Kabil tarafından ihtiyar (se&ccedil;im ve istek), etkin, edilgenlik olmaksızın (bu aşkın) ger&ccedil;ekleşmesi imk&acirc;nsızdır.\r\n\r\n	\r\n		Buna binaen insan ilahi aşka cevap vermesi i&ccedil;in sahip olduğu itibari varlığını (kendi ihtiyarıyla) a&ccedil;ıp onu hakta fani etmesi gerekir. Bu hilafet ihtiyar unsurunun olmaksızın ger&ccedil;ekleşmesi imk&acirc;nsızdır.','&nbsp;Tecelli konusu teorik irfan da (irfani nazari) &ouml;zel bir konuma sahiptir. V&uuml;cut bağlamında ortaya atılmakta olan &ldquo;vahdeti şahsi&rdquo; teorisinin a&ccedil;ıklamasıdır. Arifler şu inan&ccedil;tadırlar: &acirc;lem hakkın tecellisidir. &ldquo;İnsan-i k&acirc;mil&rdquo; Allahın en &uuml;st&uuml;n tecellisidir ki Allahın &ldquo;ismi azam&rdquo; ile ittihat bulmuştur.[1]&nbsp; Bu nedenle Allahın tecellisi unvanıyla insan ve cihan arasında var olan nispet Allah dışındaki varlıklara karşı ilahi velayet ve hilafet nispeti şeklindedir. Zira insanın asıl hakikati ilahi ruhtur ki Allah u tealay&rsquo;a (mebde) en yakın olan mahl&ucirc;k ve y&uuml;ce ilahi sıfatların, &ldquo;esmai h&uuml;snanın&rdquo; tam ve kapsayıcı meclası ve mazharıdır.[2]\r\n\r\n\r\n	Tecelli meselenin bu iki boyutu yani cihandaki ve insandaki tecelli, başka bir tabirle varlık bilimi ile epistemolojik mesele olan bu iki boyut bir biriyle irtibatlı ve tek bir hakikati yansımaktadırlar. Bu nedenledir ki insan t&uuml;m varlık &acirc;leminin &ouml;zeti ve insan-i k&acirc;mil de imk&acirc;n &acirc;leminin kutbu sayılmaktadır.\r\n\r\n\r\n	Bu a&ccedil;ıklamayla Allahın tecellisi ve bu makama sahip olan insandaki boyut insanın asıl hakikatidir ki g&ouml;ky&uuml;z&uuml; ile yery&uuml;z&uuml; ona m&uuml;sahhar kılınmıştır. Ama buna rağmen insan sahip olduğu asıl makamından en alt mertebeye de (esfele safilin) tenezz&uuml;l etmiştir. Allah u Te&acirc;l&acirc; kuranı kerimde bu hakikate işaret ederek ş&ouml;yle buyuruyor: &ldquo;İncire, zeytine, Sina dağına ve şu em&icirc;n beldeye yemin ederim ki, biz insanı en g&uuml;zel bi&ccedil;imde yarattık. Sonra onu aşağıların aşağısına indirdik&rdquo;[3]&nbsp; insan kendi asıl hakikatinden tenezz&uuml;l ederken vardığı her merhalenin iktizasınca kendi hakikatine y&ouml;nelik vardığı o mertebeye &ouml;zel olan bir tasavvur algılıyor. Bu nedenle &ldquo;nefsi emmare&rdquo; makamı olan ilk merhale d&uuml;nyanın zahiri boyutuna y&ouml;nelik ve kendi isteklerini a&ccedil;ıp &ouml;teye ge&ccedil;en bir bilgiye sahip değildir. İkinci mertebe akıl mertebesidir. Bu mertebe baki olan lezzet ve hayvan mertebesinin &ouml;tesinde olan bir mertebeyle alakalıdır. &Uuml;&ccedil;&uuml;nc&uuml; mertebe ruh mertebesidir. Bu mertebede insan kalbi nurlanmış insan artık hak teala&rsquo;nın hazırda bulunduğuna itminan etmiş ve her şeyi hakkın huzurunda olduğunu derk eder. Bir sonraki mertebe insanın &ldquo;sır&rdquo; mertebesidir. Bu merhalede mutlak bir şekilde Allaha bağımlı olmanın &ouml;tesine ge&ccedil;er ve kendisinin&rdquo; bağlılığın kendisi (v&uuml;cudi rabıt)&rdquo; olduğunu m&uuml;şahede eder. Artık bu mertebededir ki kendisi hakkında sahip olduğu bağımsız anlayıştan tamamen kurtuluyor. Ariflerce insan i&ccedil;in en b&uuml;y&uuml;k g&uuml;nah bilgisel (epistemolojik) bağlamda kendini bağımsız bir varlık şeklinde algılamasıdır. İnsandaki bağımsız olma anlayışın k&ouml;kleri &ldquo;sır&rdquo; makamı ve onun &ouml;tesinde olan &ldquo;fena&rdquo; makamına ulaşıncaya kadar devam ediyor. İnsan ilk mertebede kendisinin hakkın tecellisi, bağlılığın kendisi ve hata bağımlı bir varlık olduğunu Şuhutsal bir şekilde derk edecek değildir. Bilakis bu merhalede kendisini m&uuml;stakil ve bağımsız bir varlık şeklinde g&ouml;r&uuml;r.\r\n\r\n\r\n	Yapılan bu a&ccedil;ıklamalara dikkatle insan, kendini tanıma makamında genel anlamda iki merhaleyle karşı karşıya olduğu a&ccedil;ıklanmış oldu. Birinci tanıma itibari olan &ldquo;ben&rdquo;e taalluk eden bir tanımakla mahduttur, ikincisi hakiki ve ilahi bir &ldquo;ben&rdquo;e taalluk eden bir tanımakla karşı karşıya olmasıdır. İnsanın itibari olan &ldquo;ben&rdquo; ile alakalı olan bilgisi insanın &ldquo;nefsi ammaresine&rdquo;, &ldquo;sanılarına&rdquo;&nbsp; ve bağımsızlığını isteme bağlamındaki fikirlerine taalluk etmiş bir bilgi t&uuml;r&uuml;d&uuml;r. Bu merhalede insanın kendisine y&ouml;nelik olan bilgisi insanın hakikatini ink&acirc;r eder k&acirc;fir t&uuml;r&uuml;nden olan bir bilgidir. Bu merhalede insan yalancı bir benliğine tevecc&uuml;h ederek hakikatini ink&acirc;r ediyor. Ama batini katmanlarında m&uuml;şahede ve tanınmaya kabil olan insanın hakiki benliği kendini Allaha oranla bir &ldquo;bağlığın kendisi&rdquo; olduğu şeklinde bulur. İşte insan bu makamda iken rab kulun kalbinde tecelli eder halindedir.[4]\r\n\r\n\r\n	Buna binaen dikkat edilmelidir ki ariflerin, hakkında bilgi sahibi oldukları velayet makamı ve ariflerin Allahın tecellisi olarak tanımladıkları varlık &acirc;lemi ve ismi azamın tecellisi olarak tanıttıkları insanı tanımak insanın her mertebede derk edebilecek bir marifet değildir. Bu marifet, fikirsel tahliller boyutunda ve gafletler &acirc;leminde yakini ger&ccedil;ekleştirecek bir bilgi olamaz. Teorik olarak bunun kabul edilmesi ve ona iman getirilmesi gerekli olsa bile bu mertebede m&uuml;şahede edebilinir bir hakikat değildir.\r\n\r\n\r\n	M&uuml;şrik olan bir kimse has ve &ouml;zel durumlarda bu hakikati hatırlar ve gaflet uykusundan uyanıyor. Bu durum fıtri olarak insan kendi &ldquo;yokluğuyla&rdquo; karşı karşıya geldiği ve fıtratın misakını hatırladığı zamanlarda tahakkuk buluyor.[5]\r\n\r\n\r\n	Buna binaen insanın normal haletlerde insanın kendini m&uuml;stakil bir varlık olduğunu derk ediyor olması kendisine ait olan onun bilgisi kedisinin alt mertebesinde olduğuna ait olan bilgisidir. Hata kendi hakikatine y&ouml;nelik olan cehaletinden kaynaklanan bir bilgi olduğunu diyebiliriz. Marifetten yoksun olan insan bağımlı olmadığını ve Allahın tecelli makamını tasavvur edemez.\r\n\r\n\r\n	Burada şu sual ortaya atılabilinir: Normal halette insanın bu bilgiden yabancı olmasında bir hikmet olabilir mi? Bu marifete ulaşması i&ccedil;in bu kemale ulaşması mı lazım? Hayatının başlangıcından itibaren bu marifete sahip olamaz mıydı? Hayatının ilk merhalesinden beri kendini Allaha oranla bağlığın aynısı ve Allah&rsquo;ta fani olduğu şeklinde tanımış ve g&ouml;rm&uuml;ş olsaydı olmaz mıydı? Acaba Allah insanı sınavsız ve musibetlere tabi tutmaksızın kendi isim ve sıfatlarının mazhar karar kılmış ve onun &ldquo;ilahi hilafet kemalini&rdquo; cebren kesin bir şekilde tazmin etmiş ve bu makamı tek&acirc;m&uuml;le erdirseydi ve seyr&uuml; s&uuml;l&uuml;ke gerek kalmadan bunların t&uuml;m&uuml;n&uuml; kendisine vermiş olsaydı olamaz mıydı?\r\n\r\n\r\n	Bu soru bir&ccedil;ok benzer soruların muhtevasını i&ccedil;eriyor. Bu soruları farklı tabirlerle sorması m&uuml;mk&uuml;nd&uuml;r ve farklı mektep ve akımlarda farklı cevaplar verilmiştir.\r\n\r\n\r\n	Kelamda &ldquo;adliye&rdquo; ekolunu temsil eden akıma g&ouml;re yer ve g&ouml;ky&uuml;z&uuml; ve ikisinin arasında yer alan t&uuml;m yaratıkların yaratığında adalet h&acirc;kimdir. V&uuml;cut &acirc;lemi varlık &acirc;leminin her mertebesinde &ouml;zel ve has nedensellik (illet ve malul) kanunu doğrultusunda şekillenmiş. Hikmetin iktizası haricinde hi&ccedil;bir şey ger&ccedil;ekleşemez. Allah u Te&acirc;l&acirc;&rsquo;nın kudreti ve faaliyeti hikmet nizamının ve nedensellik (sebep sonu&ccedil;) kanunun haricinde cari ediyor değildir. İnsanın tek&acirc;m&uuml;l&uuml; de bu kaide ve kuraldan m&uuml;stesna olmamıştır.\r\n\r\n\r\n	Felsefi a&ccedil;ıklamada ise bu konu &ouml;zellikle &ldquo;imkani istidadi&rdquo; kanununa dayatılmıştır. Ş&ouml;yle ki; olanaklı olan her şeyin tahakkuk bulması i&ccedil;in &ldquo;imkani istidadi&rdquo; asli ve gerekli r&uuml;k&uuml;nlerden bir r&uuml;k&uuml;nd&uuml;r. Bu asıl&rsquo;sız hi&ccedil;bir şey tahakkuk bulamaz. Buna binaen failin (&ouml;zne) fiili kabilin (kabul edenin) istidadı ve kabul&uuml;ne bağlıdır. Etkinlik, edilgenlik, fiil ve infial istidat ve kabiliyet olmaksızın bir şeyin ger&ccedil;ekleşmesi olanaksız (m&uuml;mteni) dır. Başka bir ifadeyle fail ne kadar k&acirc;mil feyze sahip olursa olsun onun feyzi kabilin kabul&uuml; kanalından cari olması gerekir. Failin fiilinin zuhur etmesinin nitelik ve niceliği kabiliyet ve istidadın nicelik ve niteliğine bağlıdır.[6]\r\n\r\n\r\n	Ama bu konunun deriliğine irfani konularda varabilinir ve bu surunun cevabını &ldquo;ihtiyar sırrında&rdquo; aramak gerekir. Ş&ouml;yle ki; İrfanda kemalin son merhalesi hakikat nuruyla ittihat bulmak ve ilahi sıfatların tecellisi ve Allahın ahlakıyla ahlaklanmasıyladır. Biliyoruz ki insani &ldquo;meniyet (bencilik)&rdquo; şeklindeki hicabın kalkıp rabbani hakikatle hemreng (rengini almak) olmak sadece aşk hakikatinde tefekk&uuml;r ve teemm&uuml;l etmekle tefsir edilmesi m&uuml;mk&uuml;nd&uuml;r. Bu renk ve tecellinin ger&ccedil;ek anlamı &acirc;şık, maşuk ve tecelli ve mazharın b&uuml;t&uuml;n mertebelerinde &uuml;lfet ilkesi olarak sayılmakta olan aşkın &ldquo;tekleşme (birolma)&rdquo;&nbsp; hakikati haricinden başka bir şey değildir.\r\n\r\n\r\n	Buna binaen eğer Allahın tecellisi olmak ve felsefi tabirle Allaha bağlılık olmanın aynısı olmak ve itibari olan v&uuml;cudu ge&ccedil;mek aşkta fani olmak anlamında olursa bu işin ihtiyar boyutunu g&ouml;ze almaksızın hi&ccedil;bir anlamı olamaz. Aşkta vahdet (tekleşme) ger&ccedil;eğini istem (talep) ve iptilasız, edilgenlik, infial ve etkileme cihetinin var olduğunu dikkate almaksızın sadece Allah tarafından bir veri, fiil ve etkinlik unvanında tasavvur etmek her mertebeye &ouml;zg&uuml;n olan aşk hakikatine terstir. Hak Te&acirc;l&acirc; aşk makamında cebren tarafın isteği olmaksızın bir yaratığı fani kılmaktan mukaddes ve m&uuml;nezzehtir. Hilafet vakası da aşk ve ihtiyar olmaksınız ger&ccedil;ekleşmesi imk&acirc;nsızdır.\r\n\r\n\r\n	Bu hakikat ve ger&ccedil;eği a&ccedil;ık ve net bir şekilde anlamak i&ccedil;in kuranda Hz. &Acirc;demin kıssasına işaret edebiliriz. Meleklerin &Acirc;deme karşı secdeye etmekle emir olunduğunu biliyoruz. Zira &Acirc;dem (a.s.) Allahın ruhunu ve bilkuvve olarak ilahi hilafeti kendi hakikatinde taşıyordu. Ama bu makam ve konumun k&acirc;mil bir şekilde tecelli ve zuhur etmesi bir takım sınavları ge&ccedil;tikten sonra oluyor. İlahi aşk cevherini tecr&uuml;beyle yakaladı ve zuhur &acirc;lemine &ccedil;ıkardı.\r\n\r\n\r\n	Başka bir beyanla ilahi hilafet makamını &Acirc;deme (a.s.) vermişti ama kendisi imtihana tabi tutulmadan bu emanet ve cevherin ger&ccedil;ek değerinden ve konumundan haberdar değil idi. Kuranı kerimin değimiyle &ldquo;insan onu &uuml;stlendi (ama ne yazık ki o hen&uuml;z) zalim ve cahil idi&rdquo;.[7]&nbsp; İnsan ilahi emaneti kabul ettiği halde cahil ve zalimdir. Yasaklanan ağa&ccedil;la imtihana tabi tutulup ayrılmayı tattıktan sonra kendine ve Allah&rsquo;ına t&uuml;m v&uuml;cuduyla geri d&ouml;nd&uuml; o makamı k&acirc;mil bir şekilde fiiliyet bulduğunu m&uuml;şahede etti. Kamil ve tam bir şekilde tecr&uuml;be etti ve Allahın ebedi cennetine nail oldu. Artık hi&ccedil;bir zaman oradan &ccedil;ıkmayacaktır. Bu destan b&uuml;t&uuml;n insanların destanıdır. Bu destanda olan en &ouml;nemli nokta ilahi emanet ve feyzini ve bu makama y&ouml;nelik k&acirc;mil marifete sahip olmasıdır. Allah tarafından kendilerine verilme y&ouml;n&uuml;ndeki boyut değildir. Zira Allahın g&uuml;zel takdirinde ve feyzinde bir noksanlık yoktur. Bu epistemolojik tek&acirc;m&uuml;l&uuml;n ve bilin&ccedil;li alıntının farkında olmaksızın insana verilmiş ise de ama &ccedil;ok ucuz bir şekilde bunu elden vermiştir. Onları d&uuml;nyadaki ve nefsan&icirc; bağlamında ger&ccedil;ekleşen farklı tecr&uuml;be neticesinde aklından g&ouml;t&uuml;r&uuml;r ta kendi ger&ccedil;ek ve hakiki makamına y&ouml;nelik imtihan ve sınavlar ortamında bilgi edininceye kadar. Her hal&uuml;karda bu bilgi insanin kendi ihtiyar mecrasından tahakkuk bulur.\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] YAHYA KEBİR,&nbsp; &ldquo;İrfan ve Marifet-i Kussi&rdquo;, baskı, 1, Kum: metbuati dini, 1386, s. 158.\r\n\r\n\r\n	[2] A.g.e.\r\n\r\n\r\n	[3] Tin, 1-5.\r\n\r\n\r\n	[4] &ldquo;el-ubudiyetu cevheret&uuml;n k&uuml;nh&uuml;ha rububyet&uuml;n&rdquo;. Yani kulluk, hakikati rububyet olan bir cevherdir.\r\n\r\n\r\n	[5] İşte kuranı kerim bu ger&ccedil;eğe işaretle ş&ouml;yle buyurmaktadır: &ldquo;Gemiye bindikleri zaman dini Allah&rsquo;a has kılarak O&rsquo;na dua ederler. Onları kurtarıp karaya &ccedil;ıkardığı zaman ise bir de bakarsın ki, Allah&rsquo;a ortak koşuyorlar&rdquo;, (ankebut, 65).\r\n\r\n\r\n	[6] HUMAYİ, Celaluddin, &ldquo;Mevlevi Name&rdquo;, baskı, 9, m&uuml;esesei neşri homa, 1376, c. 1, 547-548.\r\n\r\n\r\n	[7] Ahzap, 72.\r\n\r\n\r\n	&nbsp;'),(200,'tr204','<p>\r\n	<br />\r\n	&nbsp;Dinsel &ouml;ğretilere yukarıdan bakmak, amel ve ibadetlerin ilahi rızayı kazanmak i&ccedil;in vesile ve ara&ccedil; ve de manevi yetkinlikleri elde etmek i&ccedil;in bir merdiven olması anlamına gelir. Bir&ccedil;ok ibadetin felsefe ve hikmetinden bu anlam elde edilmektedir. Nitekim d&uuml;nyanın sınanma yeri ve durak olduğu, kalınacak bir yer olmadığı, ara&ccedil; olduğu, hedef olmadığı (akıbeti belirlemek i&ccedil;in bir vesiledir), kıyamet k&ouml;pr&uuml;s&uuml; ve &acirc;lemlerin rabbinin huzuruna &ccedil;ıkmak i&ccedil;in bir k&ouml;pr&uuml; olduğu, kaygılanma endişelenme ve tehlike hissetme yeri olduğu g&uuml;venlikli, kalınacak ve istirahat edilebilecek bir yer olmadığı s&ouml;ylenmiştir. Kur&rsquo;an ehli bir insan, d&uuml;nya hayatının bir oyundan &ouml;teye bir şey olmadığını ve ger&ccedil;ek hayatın ahrette olduğu ger&ccedil;eğini Kur&rsquo;an&rsquo;ın buyruklarından ve Ehlibeytin s&ouml;zlerinden anlar.[1] B&ouml;yle bir bakış; yani bağımsız değil de &uuml;stten bakmak, insan i&ccedil;in fedak&acirc;rlık ve infakta bulunmayı kolaylaştırır. D&uuml;nyaya bu şekilde bakmak insana &ouml;zveride bulunmayı ve infak etmeyi kolaylaştırır. Ama bu maddi nimetler ve deyim yerindeyse d&uuml;nyevi fırsatlar, basiret ve irade sahibi bir insan i&ccedil;in y&ouml;n belirler ve ilahi hedeflere ulaşmak i&ccedil;in bir merdiven haline gelirse, Allah&rsquo;ın m&uuml;minlerden satın aldığı bir sermayeye d&ouml;n&uuml;ş&uuml;verir ve Allah ebedi cennet ve saadeti onlara bahşeder. [2] Ve [3] Nitekim Hz Ali (a.s) ş&ouml;yle buyurmuştur: D&uuml;nya ona ulaşmak i&ccedil;in değil, ahrete ulaşmak i&ccedil;in yaratılmıştır.[4]&nbsp; D&uuml;nya kalma yeri değil, sınanma ve ge&ccedil;iş yeridir. Hedef değil, vesiledir (iyi akıbeti kazanmak i&ccedil;in vesiledir). Kıyamet k&ouml;pr&uuml;s&uuml; ve &acirc;lemlerin rabbinin huzuruna &ccedil;ıkmak i&ccedil;in bir k&ouml;pr&uuml;d&uuml;r. Korku, endişelenme ve tehlike hissedilen bir yerdir. G&uuml;venlikli, kalınabilecek ve istirahat edilebilecek bir yer değildir. Kur&rsquo;an ehli bir insan, d&uuml;nya hayatının bir oyundan &ouml;teye bir şey olmadığı ve ger&ccedil;ek hayatın ahrette olduğu hakikatini Kur&rsquo;an&rsquo;ın buyruklarından ve Ehlibeytten anlar.[5] B&ouml;yle bir bakış, yani bağımsız olmayıp &uuml;stten bakmak, insan i&ccedil;in fedak&acirc;rlıkta bulunmayı ve infak etmeyi kolaylaştırır. Bu bakışta d&uuml;nya kınanmaz, bilakis &ouml;v&uuml;l&uuml;r; &ldquo;d&uuml;nya doğrular i&ccedil;in doğru bir yer, d&uuml;nyayı tanıyanlar i&ccedil;in bir tek&acirc;m&uuml;l merkezi, azık sahipleri i&ccedil;in ihtiya&ccedil;sızlık diyarı ve &ouml;ğ&uuml;t alanlar i&ccedil;in &ouml;ğ&uuml;t evidir. D&uuml;nya Allah dostlarının secde yeri, ilahi meleklerin namaz kıldığı mekan, Allah&rsquo;ın vahyinin indiği yer ve Allah dostlarının ticarette bulunduğu diyardır. Onlar d&uuml;nyada Allahın rahmetini elde eder ve cenneti kazanırlar.&rdquo;[6]</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Ankebut Suresi, 64. ayet.</p>\r\n\r\n<p>\r\n	[2] Tevbe Suresi, 11. ayet: &laquo;ان الله اشتری من المؤمنین انفسهم واموالهم بان لهم الجنة...&raquo;</p>\r\n\r\n<p>\r\n	[3] Tefsiri Numune, c. 2, s. 356 ve 357.</p>\r\n\r\n<p>\r\n	[4] &laquo;الدنیا خلقت لغیرها و لم تخلق لنفسها&raquo;, Nehc&uuml;&rsquo;l Belağa, hikmet 463.</p>\r\n\r\n<p>\r\n	[5] Ankebut Suresi, 64. ayet.</p>\r\n\r\n<p>\r\n	[6] Nehc&uuml;&rsquo;l Belağa, hikmet 131.</p>\r\n','','&nbsp;Dinsel &ouml;ğretilere yukarıdan bakmak, amel ve ibadetlerin ilahi rızayı kazanmak i&ccedil;in vesile ve ara&ccedil; ve de manevi yetkinlikleri elde etmek i&ccedil;in bir merdiven olması anlamına gelir. Bir&ccedil;ok ibadetin felsefe ve hikmetinden bu anlam elde edilmektedir. Nitekim d&uuml;nyanın sınanma yeri ve durak olduğu, kalınacak bir yer olmadığı, ara&ccedil; olduğu, hedef olmadığı (akıbeti belirlemek i&ccedil;in bir vesiledir), kıyamet k&ouml;pr&uuml;s&uuml; ve &acirc;lemlerin rabbinin huzuruna &ccedil;ıkmak i&ccedil;in bir k&ouml;pr&uuml; olduğu, kaygılanma endişelenme ve tehlike hissetme yeri olduğu g&uuml;venlikli, kalınacak ve istirahat edilebilecek bir yer olmadığı s&ouml;ylenmiştir. Kur&rsquo;an ehli bir insan, d&uuml;nya hayatının bir oyundan &ouml;teye bir şey olmadığını ve ger&ccedil;ek hayatın ahrette olduğu ger&ccedil;eğini Kur&rsquo;an&rsquo;ın buyruklarından ve Ehlibeytin s&ouml;zlerinden anlar.[1] B&ouml;yle bir bakış; yani bağımsız değil de &uuml;stten bakmak, insan i&ccedil;in fedak&acirc;rlık ve infakta bulunmayı kolaylaştırır. D&uuml;nyaya bu şekilde bakmak insana &ouml;zveride bulunmayı ve infak etmeyi kolaylaştırır. Ama bu maddi nimetler ve deyim yerindeyse d&uuml;nyevi fırsatlar, basiret ve irade sahibi bir insan i&ccedil;in y&ouml;n belirler ve ilahi hedeflere ulaşmak i&ccedil;in bir merdiven haline gelirse, Allah&rsquo;ın m&uuml;minlerden satın aldığı bir sermayeye d&ouml;n&uuml;ş&uuml;verir ve Allah ebedi cennet ve saadeti onlara bahşeder. [2] Ve [3] Nitekim Hz Ali (a.s) ş&ouml;yle buyurmuştur: D&uuml;nya ona ulaşmak i&ccedil;in değil, ahrete ulaşmak i&ccedil;in yaratılmıştır.[4]&nbsp; D&uuml;nya kalma yeri değil, sınanma ve ge&ccedil;iş yeridir. Hedef değil, vesiledir (iyi akıbeti kazanmak i&ccedil;in vesiledir). Kıyamet k&ouml;pr&uuml;s&uuml; ve &acirc;lemlerin rabbinin huzuruna &ccedil;ıkmak i&ccedil;in bir k&ouml;pr&uuml;d&uuml;r. Korku, endişelenme ve tehlike hissedilen bir yerdir. G&uuml;venlikli, kalınabilecek ve istirahat edilebilecek bir yer değildir. Kur&rsquo;an ehli bir insan, d&uuml;nya hayatının bir oyundan &ouml;teye bir şey olmadığı ve ger&ccedil;ek hayatın ahrette olduğu hakikatini Kur&rsquo;an&rsquo;ın buyruklarından ve Ehlibeytten anlar.[5] B&ouml;yle bir bakış, yani bağımsız olmayıp &uuml;stten bakmak, insan i&ccedil;in fedak&acirc;rlıkta bulunmayı ve infak etmeyi kolaylaştırır. Bu bakışta d&uuml;nya kınanmaz, bilakis &ouml;v&uuml;l&uuml;r; &ldquo;d&uuml;nya doğrular i&ccedil;in doğru bir yer, d&uuml;nyayı tanıyanlar i&ccedil;in bir tek&acirc;m&uuml;l merkezi, azık sahipleri i&ccedil;in ihtiya&ccedil;sızlık diyarı ve &ouml;ğ&uuml;t alanlar i&ccedil;in &ouml;ğ&uuml;t evidir. D&uuml;nya Allah dostlarının secde yeri, ilahi meleklerin namaz kıldığı mekan, Allah&rsquo;ın vahyinin indiği yer ve Allah dostlarının ticarette bulunduğu diyardır. Onlar d&uuml;nyada Allahın rahmetini elde eder ve cenneti kazanırlar.&rdquo;[6]\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Ankebut Suresi, 64. ayet.\r\n\r\n\r\n	[2] Tevbe Suresi, 11. ayet: &laquo;ان الله اشتری من المؤمنین انفسهم واموالهم بان لهم الجنة...&raquo;\r\n\r\n\r\n	[3] Tefsiri Numune, c. 2, s. 356 ve 357.\r\n\r\n\r\n	[4] &laquo;الدنیا خلقت لغیرها و لم تخلق لنفسها&raquo;, Nehc&uuml;&rsquo;l Belağa, hikmet 463.\r\n\r\n\r\n	[5] Ankebut Suresi, 64. ayet.\r\n\r\n\r\n	[6] Nehc&uuml;&rsquo;l Belağa, hikmet 131.',''),(201,'tr223','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		T&uuml;m &ouml;m&uuml;r boyunca bir defalığına Allah&rsquo;ın evini ziyaret etmek gerekli şartları taşıyan herkese farzdır ve bu farzdan y&uuml;z &ccedil;evirmek diğer farzlarda olduğu gibi hi&ccedil;bir bahaneyle caiz değildir. Ama m&uuml;stehap hac ve umre gibi m&uuml;stehap amellerin t&uuml;m&uuml;yle ilgili olarak genel bir kaide vardır ve bu kaide esasınca i&ccedil;inde ihl&acirc;sın fazla olduğu her amel daha fazla sevap taşır. Hac konusuyla ilgili olarak başka genel kriterler de vardır ve Allah&rsquo;ın evinin hatta başkalarına sadaka vermek ve bağışta bulunmak bahanesi de d&acirc;hil olmak &uuml;zere hi&ccedil;bir bahane &ouml;ne s&uuml;rerek ertelememek veya onu az bir ilgiye muhatap bırakmamak gerekir. Aynı şekilde hac ve umrenin s&uuml;rekliliği insanlar i&ccedil;in bir maneviyat meydana getirir ve bu maneviyatın başka yollardan h&acirc;sıl olması imk&acirc;nsız veya &ccedil;ok zor sayılır. Bu esas uyarınca genel bir cevap vermek olanaksızdır. Her y&uuml;k&uuml;ml&uuml; insan her hususta kendi akıl ve bilgisinden istifade ederek hangi m&uuml;stehap amelin ihl&acirc;sa daha yakın olduğunu ve riya, g&ouml;steriş ve nefis hevesinden uzak olduğunu tespit etmelidir. Eğer siz insaflıca elde edilen neticeye g&ouml;re hareket eder ve bir amel işlerseniz, bu ister sizin hacca gitmeniz olsun ve ister hac masraflarını hayırlı işlerde kullanmanız olsun, sizi diğer amellerden daha &ccedil;ok Allah&rsquo;a yakın kılacak ve doğal olarak uygun bir &ouml;d&uuml;l alacaksınız.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Hac, Allah&rsquo;ın evini ziyaret etmek ve hac ayinleri olarak adlandırılan amelleri yapmaya denir. Hac t&uuml;m &ouml;m&uuml;r boyunca aşağıdaki şartları taşıyan herkese bir defalığına farzdır:</p>\r\n\r\n<p>\r\n	1. Ergin olmak.</p>\r\n\r\n<p>\r\n	2. Akıl sahibi olmak.</p>\r\n\r\n<p>\r\n	3. Hac amelini yaparak hacdan daha &ouml;nemli olan başka bir farz ameli terk etmemek veya şeriatta &ouml;nemi daha fazla olan haram bir işe bulaşmamak.</p>\r\n\r\n<p>\r\n	4. Hac amelini yapacak kimsenin g&uuml;&ccedil; taşıması gerekir ve bu birka&ccedil; şeyle h&acirc;sıl olur:</p>\r\n\r\n<p>\r\n	A: Yol azığına sahip olmak, yolculukta ihtiya&ccedil; duyulan şeyleri yanında bulundurmak, ihtiya&ccedil; duyulan bir bineğe sahip olmak veya bunları temin edebilecek bir mali g&uuml;ce sahip olmak.</p>\r\n\r\n<p>\r\n	B: Yolda bir engelin bulunmaması ve kendi can, namus ve malına y&ouml;nelik tehlike ve zarar bağlamında bir korkunun olmaması. Eğer yol kapalıysa veya bir tehlikeden korkuluyorsa hac insana farz olmaz. Ama daha uzak da olsa başka bir yol bulunuyorsa insanın o yoldan hacca gitmesi gerekir.</p>\r\n\r\n<p>\r\n	C: Hac ayinlerini yerine getirebilecek bedensel g&uuml;ce insanın sahip olması.</p>\r\n\r\n<p>\r\n	D: Mekke&rsquo;ye ulaşmak ve ayinleri yerine getirmek i&ccedil;in yeterli vakte sahip olmak.</p>\r\n\r\n<p>\r\n	E: Şer&rsquo;i veya &ouml;rfi olarak insanın bakmakla y&uuml;k&uuml;ml&uuml; olduğu kimselerin giderlerini karşılayabilmesi.</p>\r\n\r\n<p>\r\n	F: Geri d&ouml;nd&uuml;kten sonra yaşamın s&uuml;rd&uuml;r&uuml;lebileceği bir mal veya gelir veyahut işe sahip olmak.</p>\r\n\r\n<p>\r\n	Bundan dolayı, yukarıdaki şartlara taşıyan kimseler i&ccedil;in temett&uuml; haccı farzdı sayılır ve onların şahsen haccı yerine getirmesi gerekir. Hayır işlerinde para harcayarak veya başkalarını hacca yollayarak bu farz onların &uuml;zerinden kalkmaz. Ama m&uuml;stehap hac ve umre yolculukları ve de farz olmayan diğer işler hakkında İslam&rsquo;ın bu t&uuml;r amellere y&ouml;nelik bir takım genel usul ve kriterler belirlemiş olduğu bilinmelidir. Her M&uuml;sl&uuml;man, s&uuml;rekli akıl ve basiretle yapabileceği hayırlı işlerin &ouml;nemini g&ouml;z &ouml;n&uuml;nde bulundurmalı ve &ouml;nem a&ccedil;ısından daha y&uuml;ksek bir derecede yer alan amelleri se&ccedil;melidir. Bu hususta aşağıdaki noktalara dikkat ediniz:</p>\r\n\r\n<p>\r\n	1. Her birey m&uuml;stehap (ve hatta farz) amelleri değişik d&uuml;rt&uuml;lerle yerine getirebilir. Hac ve umre bazen halk arasında dindar bir insan olarak tanınmak i&ccedil;in yapılmakta veya dindar bireyler topluluğunda insanın s&ouml;z&uuml;n&uuml;n kab&uuml;l g&ouml;rmesi i&ccedil;in yerine getirilmekte ve hatta bazen bu vesile ile bu t&uuml;r yolculukların sayısıyla rekabet edilmektedir! Bazen de gezmek ve ticaret i&ccedil;in hacca gidilmektedir! Kesinlikle b&ouml;yle bir hac kabul olmayacaktır ve dini &ouml;nderlerimiz de sadece Allah&rsquo;a yakınlaşmak i&ccedil;in yapılan haccın makbul olacağını buyurmuşlardır.[1] Sadakanın da c&ouml;mertlikle tanınmak, başka fırsatlarda kendisinden istifade etmek i&ccedil;in karşı tarafı bor&ccedil;landırmak ve başkalarının saygınlığı kazanmak gibi ilahi olmayan d&uuml;rt&uuml;lerle verilmesi muhtemeldir. B&ouml;yle bir sadaka da uhrevi &ouml;d&uuml;lden yoksun olacaktır.[2] Elbette hem sadaka ve hem haccın Allah i&ccedil;in yapılmış olması da muhtemeldir ve b&ouml;yle bir durumda bu amel sahipleri i&ccedil;in b&uuml;y&uuml;k bir &ouml;d&uuml;l g&ouml;z &ouml;n&uuml;nde bulundurulacaktır.</p>\r\n\r\n<p>\r\n	2. Allah&rsquo;ın evini ziyaret etmek bir&ccedil;ok başka amel gibi &ouml;zel bir değere sahiptir ve normal bir durumda onu başka amellerle mukayese etmemek gerekir. Nitekim biz normal bir durumda da anne ve babaya saygı duymayı tehecc&uuml;d ve gece namazı ile karşılaştırmamalıyız; &ccedil;&uuml;nk&uuml; bunların her birinin ayrı bir değeri vardır. Elbette insanın &ouml;mr&uuml; boyunca sadece iki hayırlı işten birini yapabileceği ve b&ouml;yle bir durumda bu iki işten hangisinin daha fazla değerli olduğunu bilmek isteyebileceği durumlarla karşılaşması muhtemeldir. Bu bağlamda her insanın akıl ve bilgisini insaflıca kullanması durumunda bu kararsızlıkları bertaraf etmek i&ccedil;in en b&uuml;y&uuml;k yardımı elde edeceğini s&ouml;ylemeliyiz. Esasen dini &ouml;nderlerin &ouml;ğretileri esasınca ancak akıl ve bilgiyle bağdaşan bir davranış makbul olur. Aksi takdirde ne haccın, ne sadakanın ve ne de akli destekten yoksun zahirde iyi bir amelin hi&ccedil;bir bir faydası olmaz.[3] Bu mukaddimeden sonra haccın bireysel ve toplumsal iki &ouml;nemli &ouml;zelliği barındıran İslami buyruklardan olduğunu belirtmek gerekir:</p>\r\n\r\n<p>\r\n	A: Haccın bireysel &ouml;zelliği, insanlarda bir t&uuml;r manevi evrim yaratmaktır ve başka m&uuml;stehap amellerde bunu bulmak zordur.[4] Elbette her şahsın bu ilahi b&uuml;y&uuml;k ibadetten ancak kendi g&uuml;c&uuml; oranınca gerekli faydaları alması tabiidir.[5]</p>\r\n\r\n<p>\r\n	B: Haccın toplumsal &ouml;zelliği, t&uuml;m M&uuml;sl&uuml;manları bir merkezde toplamasıdır ve bu ilahi merkez hi&ccedil;bir zaman kapatılmamalı veya zayıflatılmamalıdır. Eğer bir M&uuml;sl&uuml;man farz haccını yerini getirmiş ise ve yeniden hacca gitmeyle başka bir dinsel tavsiyeyi yerine getirme arasında kararsız kalırsa, bu kararsızlık i&ccedil;in değişik varsayımlar g&ouml;z &ouml;n&uuml;nde bulundurulabilir:</p>\r\n\r\n<p>\r\n	1. Eğer insan m&uuml;stehap hac ve umre ziyaretiyle nafaka verilmesi farz olan fertlere nafaka vermek veya kendi sorumluluğu altında bulunan hastaları kurtarmak gibi farz bir amel arasında kararsız olursa, &ccedil;ok a&ccedil;ık olduğu &uuml;zere farzları m&uuml;stehap ameller bahanesiyle terk etmemelidir ve dinin direği olan farz namazların dahi başka bir farz ile &ccedil;eliştiği durumlarda terk edilebileceğini veya başka bir şekilde yerine getirilebileceğini bilmekteyiz.</p>\r\n\r\n<p>\r\n	2. Eğer şahıs bizzat hacca gitmeyle hacca gitmek isteyen bir başkasını parasıyla hacca yollamak arasında kararsız olursa bu hususta ş&ouml;yle s&ouml;ylemek gerekir: Her iki durumda da haccın toplumsal y&ouml;n&uuml; korunduğu ve hac merasimindeki mevcut topluluğu her hangi bir şekilde etkilemediği i&ccedil;in bir başka şahsı oraya yollamanın sakıncası bulunmaz, ama haccın bireysel y&ouml;n&uuml; ile ilgili olarak belirtmek gerekir ki; her ne kadar diğer şahsı yollayan birey hac merasimini yerine getiremeyip onun maneviyatından yararlanmamışsa da ama burada bir fedakarlıkta bulunmuş sayılır ve bu fedakarlığın sevabı &ouml;nceki durumdan az olmayabilir. İnsanın bizzat Mekke&rsquo;ye gitmesi ile bir şahsı oraya g&ouml;ndermesi arasında bir farkın olmadığını belirten rivayetler de mevcuttur.[6]</p>\r\n\r\n<p>\r\n	3. İnsanın m&uuml;stehap hac ve umre ziyaretini ger&ccedil;ekleştirmek ile onun parasını sadaka gibi başka hayırlı işlerde kullanmak arasında kararsız olması: Bu husus, m&uuml;min bireyler arasında en &ccedil;ok ipham konusu olan, sorulan ve tam olarak incelenmesi gereken konulardandır. Bu hususta masumların (a.s) s&ouml;zlerinden anlaşılan şudur: Eğer m&uuml;stehap hac ve umreye gitmemek, haccın zayıflaması, K&acirc;be&rsquo;deki insanların azalması ve haccın toplumsal y&ouml;n&uuml;n&uuml;n zarar g&ouml;rmesine neden olursa, başka hi&ccedil;bir hayırlı iş haccın yerine ge&ccedil;mez ve hi&ccedil;bir bahane ile ondan y&uuml;z &ccedil;evirmemek gerekir.[7] Aksi durumda ve hacda gereken topluluk bulunsa bile &ouml;nderlerimizin tavsiyesi, hac masraflarında tasarrufta bulunarak ve gereksiz harcamaların &ouml;n&uuml;n&uuml; alarak hem m&uuml;stehap haccı yerine getirmek ve hem de tasarruf edilmiş parayı (maalesef bug&uuml;n bir&ccedil;ok durumda haccın masrafından daha &ccedil;oktur) sadaka ve hayırlı işlerde kullanmaktır. Bu şekilde hem hac merasimindeki mevcut maneviyatı elde etmek ve hem de başkalarına yardım etmek gibi toplumsal diğer gereklere eğilmek m&uuml;mk&uuml;n olur.[8] Bu hususta uygun ekonomik duruma sahip olan bireyler ek giderlerde tasarrufta bulunarak ve hac masraflarında itidale riayet ederek hem hac ve hem de sadakanın sevabına ulaşabilirler. Ama her hal&uuml;karda her insan kendi halini diğer insanlardan daha iyi bilir[9] ve kendi akıl ve bilgisinden istifade ederek hangi m&uuml;stehap amelin riya ve nefsi hevesten uzak olduğunu ve kendinde manevi y&ouml;nleri takviye edeceğini, Allah&rsquo;a daha yakınlaştıracağını tespit etmeli ve ardından akli bulgular esasınca hareket etmelidir. G&ouml;sterişten uzak ve ihl&acirc;sa daha yakın olan her amelin sevabı, kesinlikle daha &ccedil;ok olacaktır. Masum &ouml;nderler yaptıkları farklı tavsiyelerde bir defa haccı tavsiye etmiş[10] ve bir başka defa sadakayı uygun g&ouml;rm&uuml;şlerdir.[11] Bu, b&uuml;y&uuml;k ihtimalle bu genel usulden alıntılanmış ve muhatapların şartlarını g&ouml;z &ouml;n&uuml;nde bulundurmayla belirtilmiştir. Son olarak şeytanın vesveselerinden korunmanın gerekli olduğunu belirtiyoruz; &ccedil;&uuml;nk&uuml; o adım adım insanları Allah rızasından uzak kılmakta ve kendi istediği şeylere y&ouml;neltmektedir? &Ouml;rneğin şeytan hi&ccedil;bir zaman haccı hayatın ek giderleri ile kıyaslamaz; &ouml;rneğin hac mı daha iyidir yoksa evin halılarının mı değiştirilmesi daha iyidir gibisinden bir mukayeseyi zihne getirmez. O, ilk&ouml;nce m&uuml;min bireylerin zihnine sadaka hacdan daha iyidir diye vesvese verir ve sonraki merhalede onu sadaka vermekten de alıkoyar. Kendine lazım olan şeyi başkasına vermek haramdır kabilinden bir bahaneyle bu meseleyi de gerek&ccedil;elendirir. Ardından insanı kendi ailesi i&ccedil;in uygun harcamalar yapmaktan bile sakındırır ve onda cimrilik sıfatını icat eder. En sonda da bazen insanı şu akıbete du&ccedil;ar kılar: İnsanın hac yolunda kullanma niyetinde olduğu parayı hacda kullanmamasına, bilakis haram ve beyhude bir yolda kullanmasına neden olur! Bu nedenle m&uuml;min birey eğer bir durumda sadakayı m&uuml;stehap hacca tercih etme neticesine ulaşırsa, bunun ardından hemen kendi kararını uygulamaya ge&ccedil;irmeli ve sadakayı m&uuml;stahak birine vermelidir. Aksi takdirde bu iki sevaptan da yoksun kalması muhtemeldir.</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Şeyh Saduk, Men la Yehzeruhu&rsquo;l Fakih, c: 2, s: 219, hadis 2221, İntişaratı camiayı muderrisin, Kum, 1413 h.k.</p>\r\n\r\n<p>\r\n	[2] Kuleyni, Muhammed bin Yakup, Kafi, c: 7, s: 30, hadis 1, Daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran, 1365 h.ş.</p>\r\n\r\n<p>\r\n	[3]a.g.e, c: 1, s: 24, hadis 19: &quot;عَنْ أَبِی عَبْدِ اللَّهِ ع قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاکَ إِنَّ لِی جَاراً کَثِیرَ الصَّلَاةِ کَثِیرَ الصَّدَقَةِ کَثِیرَ الْحَجِّ لَا بَأْسَ بِهِ قَالَ فَقَالَ یَا إِسْحَاقُ کَیْفَ عَقْلُهُ قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاکَ لَیْسَ لَهُ عَقْلٌ قَالَ فَقَالَ لَا یَرْتَفِعُ بِذَلِکَ مِنْه&rlm;&quot;.</p>\r\n\r\n<p>\r\n	[4] H&uuml;rr&rsquo;&uuml; Amuli, Muhammed bin Hasan, Vesailu&rsquo;ş Şia, c: 11, s: 113, hadis 14385, M&uuml;essesei A&rsquo;lu&rsquo;l Beyt, Kum, 1409 h.k, ،&quot;... َ أَنَّى لَکَ أَنْ تَبْلُغَ مَا یَبْلُغُ الْحَاج&rlm;...&quot;</p>\r\n\r\n<p>\r\n	[5] Kafi, c: 4, s: 253, hadis 6, &quot;قَالَ أَبُو عَبْدِ اللَّهِ ع الْحُجَّاجُ یَصْدُرُونَ عَلَى ثَلَاثَةِ أَصْنَافٍ صِنْفٌ یُعْتَقُ مِنَ النَّارِ وَ صِنْفٌ یَخْرُجُ مِنْ ذُنُوبِهِ کَهَیْئَةِ یَوْمَ وَلَدَتْهُ أُمُّهُ وَ صِنْفٌ یُحْفَظُ فِی أَهْلِهِ وَ مَالِهِ فَذَاکَ أَدْنَى مَا یَرْجِعُ بِهِ الْحَاج&rlm;&quot;.</p>\r\n\r\n<p>\r\n	[6] a.g.e, hadis 5, &quot;قُلْتُ لِأَبِی عَبْدِ اللَّهِ ع إِنِّی قَدْ وَطَّنْتُ نَفْسِی عَلَى لُزُومِ الْحَجِّ کُلَّ عَامٍ بِنَفْسِی أَوْ بِرَجُلٍ مِنْ أَهْلِ بَیْتِی بِمَالِی فَقَالَ وَ قَدْ عَزَمْتَ عَلَى ذَلِکَ قَالَ قُلْتُ نَعَمْ قَالَ إِنْ فَعَلْتَ فَأَبْشِرْ بِکَثْرَةِ الْمَالِ&quot;.</p>\r\n\r\n<p>\r\n	[7] Vesailu&rsquo;ş Şia, c: 11, s: 22, hadis 14145, &quot;قُلْتُ لِأَبِی عَبْدِ اللَّهِ ع إِنَّ نَاساً مِنْ هَؤُلَاءِ الْقُصَّاصِ یَقُولُونَ إِذَا حَجَّ الرَّجُلُ حَجَّةً ثُمَّ تَصَدَّقَ وَ وَصَلَ کَانَ خَیْراً لَهُ فَقَالَ کَذَبُوا لَوْ فَعَلَ هَذَا النَّاسُ لَعُطِّلَ هَذَا الْبَیْتُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ هَذَا الْبَیْتَ قِیَاماً لِلنَّاس&rlm;&quot;.</p>\r\n\r\n<p>\r\n	[8] Vesailu&rsquo;ş Şia, c: 11, s: 115, hadis 14390, &quot;عَنْ سَعِیدٍ السَّمَّانِ أَنَّهُ قَالَ لِأَبِی عَبْدِ اللَّهِ ع فِی حَدِیثٍ أَیُّهُمَا أَفْضَلُ الْحَجُّ أَوِ الصَّدَقَةُ فَقَالَ مَا أَحْسَنَ الصَّدَقَةَ ثَلَاثَ مَرَّاتٍ قَالَ قُلْتُ أَجَلْ فَأَیُّهُمَا أَفْضَلُ قَالَ مَا یَمْنَعُ أَحَدَکُمْ مِنْ أَنْ یَحُجَّ وَ یَتَصَدَّقَ قَالَ قُلْتُ مَا یَبْلُغُ مَالُهُ ذَلِکَ وَ لَا یَتَّسِعُ قَالَ إِذَا أَرَادَ أَنْ یُنْفِقَ عَشَرَةَ دَرَاهِمَ فِی شَیْ&rlm;ءٍ مِنْ سَبَبِ الْحَجِّ أَنْفَقَ خَمْسَةً وَ تَصَدَّقَ بِخَمْسَةٍ أَوْ قَصَّرَ فِی شَیْ&rlm;ءٍ مِنْ نَفَقَتِهِ فِی الْحَجِّ فَیَجْعَلُ مَا یَحْبِسُ فِی الصَّدَقَةِ فَإِنَّ لَهُ فِی ذَلِکَ أَجْراً&quot;.</p>\r\n\r\n<p>\r\n	[9] Kıyamet Suresi, 14. ayet, &quot;بَلِ الْإِنْسانُ عَلى&rlm; نَفْسِهِ بَصیرَة&quot;.</p>\r\n\r\n<p>\r\n	[10] Vesailu&rsquo;ş Şia, c: 11, s: 115, hadis 14389, &quot;دِرْهَمٌ تُنْفِقُهُ فِی الْحَجِّ أَفْضَلُ مِنْ عِشْرِینَ أَلْفَ دِرْهَمٍ تُنْفِقُهَا فِی حَق&rlm;&quot;.</p>\r\n\r\n<p>\r\n	[11] a.g.e, c: 13, s: 305, hadis 305, &quot;لَقَضَاءُ حَاجَةِ امْرِئٍ مُؤْمِنٍ أَفْضَلُ مِنْ حَجَّةٍ وَ حَجَّةٍ وَ حَجَّةٍ حَتَّى عَدَّ عَشْرَ حِجَج&rlm;&quot;.</p>\r\n','T&uuml;m &ouml;m&uuml;r boyunca bir defalığına Allah&rsquo;ın evini ziyaret etmek gerekli şartları taşıyan herkese farzdır ve bu farzdan y&uuml;z &ccedil;evirmek diğer farzlarda olduğu gibi hi&ccedil;bir bahaneyle caiz değildir. Ama m&uuml;stehap hac ve umre gibi m&uuml;stehap amellerin t&uuml;m&uuml;yle ilgili olarak genel bir kaide vardır ve bu kaide esasınca i&ccedil;inde ihl&acirc;sın fazla olduğu her amel daha fazla sevap taşır. Hac konusuyla ilgili olarak başka genel kriterler de vardır ve Allah&rsquo;ın evinin hatta başkalarına sadaka vermek ve bağışta bulunmak bahanesi de d&acirc;hil olmak &uuml;zere hi&ccedil;bir bahane &ouml;ne s&uuml;rerek ertelememek veya onu az bir ilgiye muhatap bırakmamak gerekir. Aynı şekilde hac ve umrenin s&uuml;rekliliği insanlar i&ccedil;in bir maneviyat meydana getirir ve bu maneviyatın başka yollardan h&acirc;sıl olması imk&acirc;nsız veya &ccedil;ok zor sayılır. Bu esas uyarınca genel bir cevap vermek olanaksızdır. Her y&uuml;k&uuml;ml&uuml; insan her hususta kendi akıl ve bilgisinden istifade ederek hangi m&uuml;stehap amelin ihl&acirc;sa daha yakın olduğunu ve riya, g&ouml;steriş ve nefis hevesinden uzak olduğunu tespit etmelidir. Eğer siz insaflıca elde edilen neticeye g&ouml;re hareket eder ve bir amel işlerseniz, bu ister sizin hacca gitmeniz olsun ve ister hac masraflarını hayırlı işlerde kullanmanız olsun, sizi diğer amellerden daha &ccedil;ok Allah&rsquo;a yakın kılacak ve doğal olarak uygun bir &ouml;d&uuml;l alacaksınız.','&nbsp;Hac, Allah&rsquo;ın evini ziyaret etmek ve hac ayinleri olarak adlandırılan amelleri yapmaya denir. Hac t&uuml;m &ouml;m&uuml;r boyunca aşağıdaki şartları taşıyan herkese bir defalığına farzdır:\r\n\r\n\r\n	1. Ergin olmak.\r\n\r\n\r\n	2. Akıl sahibi olmak.\r\n\r\n\r\n	3. Hac amelini yaparak hacdan daha &ouml;nemli olan başka bir farz ameli terk etmemek veya şeriatta &ouml;nemi daha fazla olan haram bir işe bulaşmamak.\r\n\r\n\r\n	4. Hac amelini yapacak kimsenin g&uuml;&ccedil; taşıması gerekir ve bu birka&ccedil; şeyle h&acirc;sıl olur:\r\n\r\n\r\n	A: Yol azığına sahip olmak, yolculukta ihtiya&ccedil; duyulan şeyleri yanında bulundurmak, ihtiya&ccedil; duyulan bir bineğe sahip olmak veya bunları temin edebilecek bir mali g&uuml;ce sahip olmak.\r\n\r\n\r\n	B: Yolda bir engelin bulunmaması ve kendi can, namus ve malına y&ouml;nelik tehlike ve zarar bağlamında bir korkunun olmaması. Eğer yol kapalıysa veya bir tehlikeden korkuluyorsa hac insana farz olmaz. Ama daha uzak da olsa başka bir yol bulunuyorsa insanın o yoldan hacca gitmesi gerekir.\r\n\r\n\r\n	C: Hac ayinlerini yerine getirebilecek bedensel g&uuml;ce insanın sahip olması.\r\n\r\n\r\n	D: Mekke&rsquo;ye ulaşmak ve ayinleri yerine getirmek i&ccedil;in yeterli vakte sahip olmak.\r\n\r\n\r\n	E: Şer&rsquo;i veya &ouml;rfi olarak insanın bakmakla y&uuml;k&uuml;ml&uuml; olduğu kimselerin giderlerini karşılayabilmesi.\r\n\r\n\r\n	F: Geri d&ouml;nd&uuml;kten sonra yaşamın s&uuml;rd&uuml;r&uuml;lebileceği bir mal veya gelir veyahut işe sahip olmak.\r\n\r\n\r\n	Bundan dolayı, yukarıdaki şartlara taşıyan kimseler i&ccedil;in temett&uuml; haccı farzdı sayılır ve onların şahsen haccı yerine getirmesi gerekir. Hayır işlerinde para harcayarak veya başkalarını hacca yollayarak bu farz onların &uuml;zerinden kalkmaz. Ama m&uuml;stehap hac ve umre yolculukları ve de farz olmayan diğer işler hakkında İslam&rsquo;ın bu t&uuml;r amellere y&ouml;nelik bir takım genel usul ve kriterler belirlemiş olduğu bilinmelidir. Her M&uuml;sl&uuml;man, s&uuml;rekli akıl ve basiretle yapabileceği hayırlı işlerin &ouml;nemini g&ouml;z &ouml;n&uuml;nde bulundurmalı ve &ouml;nem a&ccedil;ısından daha y&uuml;ksek bir derecede yer alan amelleri se&ccedil;melidir. Bu hususta aşağıdaki noktalara dikkat ediniz:\r\n\r\n\r\n	1. Her birey m&uuml;stehap (ve hatta farz) amelleri değişik d&uuml;rt&uuml;lerle yerine getirebilir. Hac ve umre bazen halk arasında dindar bir insan olarak tanınmak i&ccedil;in yapılmakta veya dindar bireyler topluluğunda insanın s&ouml;z&uuml;n&uuml;n kab&uuml;l g&ouml;rmesi i&ccedil;in yerine getirilmekte ve hatta bazen bu vesile ile bu t&uuml;r yolculukların sayısıyla rekabet edilmektedir! Bazen de gezmek ve ticaret i&ccedil;in hacca gidilmektedir! Kesinlikle b&ouml;yle bir hac kabul olmayacaktır ve dini &ouml;nderlerimiz de sadece Allah&rsquo;a yakınlaşmak i&ccedil;in yapılan haccın makbul olacağını buyurmuşlardır.[1] Sadakanın da c&ouml;mertlikle tanınmak, başka fırsatlarda kendisinden istifade etmek i&ccedil;in karşı tarafı bor&ccedil;landırmak ve başkalarının saygınlığı kazanmak gibi ilahi olmayan d&uuml;rt&uuml;lerle verilmesi muhtemeldir. B&ouml;yle bir sadaka da uhrevi &ouml;d&uuml;lden yoksun olacaktır.[2] Elbette hem sadaka ve hem haccın Allah i&ccedil;in yapılmış olması da muhtemeldir ve b&ouml;yle bir durumda bu amel sahipleri i&ccedil;in b&uuml;y&uuml;k bir &ouml;d&uuml;l g&ouml;z &ouml;n&uuml;nde bulundurulacaktır.\r\n\r\n\r\n	2. Allah&rsquo;ın evini ziyaret etmek bir&ccedil;ok başka amel gibi &ouml;zel bir değere sahiptir ve normal bir durumda onu başka amellerle mukayese etmemek gerekir. Nitekim biz normal bir durumda da anne ve babaya saygı duymayı tehecc&uuml;d ve gece namazı ile karşılaştırmamalıyız; &ccedil;&uuml;nk&uuml; bunların her birinin ayrı bir değeri vardır. Elbette insanın &ouml;mr&uuml; boyunca sadece iki hayırlı işten birini yapabileceği ve b&ouml;yle bir durumda bu iki işten hangisinin daha fazla değerli olduğunu bilmek isteyebileceği durumlarla karşılaşması muhtemeldir. Bu bağlamda her insanın akıl ve bilgisini insaflıca kullanması durumunda bu kararsızlıkları bertaraf etmek i&ccedil;in en b&uuml;y&uuml;k yardımı elde edeceğini s&ouml;ylemeliyiz. Esasen dini &ouml;nderlerin &ouml;ğretileri esasınca ancak akıl ve bilgiyle bağdaşan bir davranış makbul olur. Aksi takdirde ne haccın, ne sadakanın ve ne de akli destekten yoksun zahirde iyi bir amelin hi&ccedil;bir bir faydası olmaz.[3] Bu mukaddimeden sonra haccın bireysel ve toplumsal iki &ouml;nemli &ouml;zelliği barındıran İslami buyruklardan olduğunu belirtmek gerekir:\r\n\r\n\r\n	A: Haccın bireysel &ouml;zelliği, insanlarda bir t&uuml;r manevi evrim yaratmaktır ve başka m&uuml;stehap amellerde bunu bulmak zordur.[4] Elbette her şahsın bu ilahi b&uuml;y&uuml;k ibadetten ancak kendi g&uuml;c&uuml; oranınca gerekli faydaları alması tabiidir.[5]\r\n\r\n\r\n	B: Haccın toplumsal &ouml;zelliği, t&uuml;m M&uuml;sl&uuml;manları bir merkezde toplamasıdır ve bu ilahi merkez hi&ccedil;bir zaman kapatılmamalı veya zayıflatılmamalıdır. Eğer bir M&uuml;sl&uuml;man farz haccını yerini getirmiş ise ve yeniden hacca gitmeyle başka bir dinsel tavsiyeyi yerine getirme arasında kararsız kalırsa, bu kararsızlık i&ccedil;in değişik varsayımlar g&ouml;z &ouml;n&uuml;nde bulundurulabilir:\r\n\r\n\r\n	1. Eğer insan m&uuml;stehap hac ve umre ziyaretiyle nafaka verilmesi farz olan fertlere nafaka vermek veya kendi sorumluluğu altında bulunan hastaları kurtarmak gibi farz bir amel arasında kararsız olursa, &ccedil;ok a&ccedil;ık olduğu &uuml;zere farzları m&uuml;stehap ameller bahanesiyle terk etmemelidir ve dinin direği olan farz namazların dahi başka bir farz ile &ccedil;eliştiği durumlarda terk edilebileceğini veya başka bir şekilde yerine getirilebileceğini bilmekteyiz.\r\n\r\n\r\n	2. Eğer şahıs bizzat hacca gitmeyle hacca gitmek isteyen bir başkasını parasıyla hacca yollamak arasında kararsız olursa bu hususta ş&ouml;yle s&ouml;ylemek gerekir: Her iki durumda da haccın toplumsal y&ouml;n&uuml; korunduğu ve hac merasimindeki mevcut topluluğu her hangi bir şekilde etkilemediği i&ccedil;in bir başka şahsı oraya yollamanın sakıncası bulunmaz, ama haccın bireysel y&ouml;n&uuml; ile ilgili olarak belirtmek gerekir ki; her ne kadar diğer şahsı yollayan birey hac merasimini yerine getiremeyip onun maneviyatından yararlanmamışsa da ama burada bir fedakarlıkta bulunmuş sayılır ve bu fedakarlığın sevabı &ouml;nceki durumdan az olmayabilir. İnsanın bizzat Mekke&rsquo;ye gitmesi ile bir şahsı oraya g&ouml;ndermesi arasında bir farkın olmadığını belirten rivayetler de mevcuttur.[6]\r\n\r\n\r\n	3. İnsanın m&uuml;stehap hac ve umre ziyaretini ger&ccedil;ekleştirmek ile onun parasını sadaka gibi başka hayırlı işlerde kullanmak arasında kararsız olması: Bu husus, m&uuml;min bireyler arasında en &ccedil;ok ipham konusu olan, sorulan ve tam olarak incelenmesi gereken konulardandır. Bu hususta masumların (a.s) s&ouml;zlerinden anlaşılan şudur: Eğer m&uuml;stehap hac ve umreye gitmemek, haccın zayıflaması, K&acirc;be&rsquo;deki insanların azalması ve haccın toplumsal y&ouml;n&uuml;n&uuml;n zarar g&ouml;rmesine neden olursa, başka hi&ccedil;bir hayırlı iş haccın yerine ge&ccedil;mez ve hi&ccedil;bir bahane ile ondan y&uuml;z &ccedil;evirmemek gerekir.[7] Aksi durumda ve hacda gereken topluluk bulunsa bile &ouml;nderlerimizin tavsiyesi, hac masraflarında tasarrufta bulunarak ve gereksiz harcamaların &ouml;n&uuml;n&uuml; alarak hem m&uuml;stehap haccı yerine getirmek ve hem de tasarruf edilmiş parayı (maalesef bug&uuml;n bir&ccedil;ok durumda haccın masrafından daha &ccedil;oktur) sadaka ve hayırlı işlerde kullanmaktır. Bu şekilde hem hac merasimindeki mevcut maneviyatı elde etmek ve hem de başkalarına yardım etmek gibi toplumsal diğer gereklere eğilmek m&uuml;mk&uuml;n olur.[8] Bu hususta uygun ekonomik duruma sahip olan bireyler ek giderlerde tasarrufta bulunarak ve hac masraflarında itidale riayet ederek hem hac ve hem de sadakanın sevabına ulaşabilirler. Ama her hal&uuml;karda her insan kendi halini diğer insanlardan daha iyi bilir[9] ve kendi akıl ve bilgisinden istifade ederek hangi m&uuml;stehap amelin riya ve nefsi hevesten uzak olduğunu ve kendinde manevi y&ouml;nleri takviye edeceğini, Allah&rsquo;a daha yakınlaştıracağını tespit etmeli ve ardından akli bulgular esasınca hareket etmelidir. G&ouml;sterişten uzak ve ihl&acirc;sa daha yakın olan her amelin sevabı, kesinlikle daha &ccedil;ok olacaktır. Masum &ouml;nderler yaptıkları farklı tavsiyelerde bir defa haccı tavsiye etmiş[10] ve bir başka defa sadakayı uygun g&ouml;rm&uuml;şlerdir.[11] Bu, b&uuml;y&uuml;k ihtimalle bu genel usulden alıntılanmış ve muhatapların şartlarını g&ouml;z &ouml;n&uuml;nde bulundurmayla belirtilmiştir. Son olarak şeytanın vesveselerinden korunmanın gerekli olduğunu belirtiyoruz; &ccedil;&uuml;nk&uuml; o adım adım insanları Allah rızasından uzak kılmakta ve kendi istediği şeylere y&ouml;neltmektedir? &Ouml;rneğin şeytan hi&ccedil;bir zaman haccı hayatın ek giderleri ile kıyaslamaz; &ouml;rneğin hac mı daha iyidir yoksa evin halılarının mı değiştirilmesi daha iyidir gibisinden bir mukayeseyi zihne getirmez. O, ilk&ouml;nce m&uuml;min bireylerin zihnine sadaka hacdan daha iyidir diye vesvese verir ve sonraki merhalede onu sadaka vermekten de alıkoyar. Kendine lazım olan şeyi başkasına vermek haramdır kabilinden bir bahaneyle bu meseleyi de gerek&ccedil;elendirir. Ardından insanı kendi ailesi i&ccedil;in uygun harcamalar yapmaktan bile sakındırır ve onda cimrilik sıfatını icat eder. En sonda da bazen insanı şu akıbete du&ccedil;ar kılar: İnsanın hac yolunda kullanma niyetinde olduğu parayı hacda kullanmamasına, bilakis haram ve beyhude bir yolda kullanmasına neden olur! Bu nedenle m&uuml;min birey eğer bir durumda sadakayı m&uuml;stehap hacca tercih etme neticesine ulaşırsa, bunun ardından hemen kendi kararını uygulamaya ge&ccedil;irmeli ve sadakayı m&uuml;stahak birine vermelidir. Aksi takdirde bu iki sevaptan da yoksun kalması muhtemeldir.\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Şeyh Saduk, Men la Yehzeruhu&rsquo;l Fakih, c: 2, s: 219, hadis 2221, İntişaratı camiayı muderrisin, Kum, 1413 h.k.\r\n\r\n\r\n	[2] Kuleyni, Muhammed bin Yakup, Kafi, c: 7, s: 30, hadis 1, Daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran, 1365 h.ş.\r\n\r\n\r\n	[3]a.g.e, c: 1, s: 24, hadis 19: &quot;عَنْ أَبِی عَبْدِ اللَّهِ ع قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاکَ إِنَّ لِی جَاراً کَثِیرَ الصَّلَاةِ کَثِیرَ الصَّدَقَةِ کَثِیرَ الْحَجِّ لَا بَأْسَ بِهِ قَالَ فَقَالَ یَا إِسْحَاقُ کَیْفَ عَقْلُهُ قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاکَ لَیْسَ لَهُ عَقْلٌ قَالَ فَقَالَ لَا یَرْتَفِعُ بِذَلِکَ مِنْه&rlm;&quot;.\r\n\r\n\r\n	[4] H&uuml;rr&rsquo;&uuml; Amuli, Muhammed bin Hasan, Vesailu&rsquo;ş Şia, c: 11, s: 113, hadis 14385, M&uuml;essesei A&rsquo;lu&rsquo;l Beyt, Kum, 1409 h.k, ،&quot;... َ أَنَّى لَکَ أَنْ تَبْلُغَ مَا یَبْلُغُ الْحَاج&rlm;...&quot;\r\n\r\n\r\n	[5] Kafi, c: 4, s: 253, hadis 6, &quot;قَالَ أَبُو عَبْدِ اللَّهِ ع الْحُجَّاجُ یَصْدُرُونَ عَلَى ثَلَاثَةِ أَصْنَافٍ صِنْفٌ یُعْتَقُ مِنَ النَّارِ وَ صِنْفٌ یَخْرُجُ مِنْ ذُنُوبِهِ کَهَیْئَةِ یَوْمَ وَلَدَتْهُ أُمُّهُ وَ صِنْفٌ یُحْفَظُ فِی أَهْلِهِ وَ مَالِهِ فَذَاکَ أَدْنَى مَا یَرْجِعُ بِهِ الْحَاج&rlm;&quot;.\r\n\r\n\r\n	[6] a.g.e, hadis 5, &quot;قُلْتُ لِأَبِی عَبْدِ اللَّهِ ع إِنِّی قَدْ وَطَّنْتُ نَفْسِی عَلَى لُزُومِ الْحَجِّ کُلَّ عَامٍ بِنَفْسِی أَوْ بِرَجُلٍ مِنْ أَهْلِ بَیْتِی بِمَالِی فَقَالَ وَ قَدْ عَزَمْتَ عَلَى ذَلِکَ قَالَ قُلْتُ نَعَمْ قَالَ إِنْ فَعَلْتَ فَأَبْشِرْ بِکَثْرَةِ الْمَالِ&quot;.\r\n\r\n\r\n	[7] Vesailu&rsquo;ş Şia, c: 11, s: 22, hadis 14145, &quot;قُلْتُ لِأَبِی عَبْدِ اللَّهِ ع إِنَّ نَاساً مِنْ هَؤُلَاءِ الْقُصَّاصِ یَقُولُونَ إِذَا حَجَّ الرَّجُلُ حَجَّةً ثُمَّ تَصَدَّقَ وَ وَصَلَ کَانَ خَیْراً لَهُ فَقَالَ کَذَبُوا لَوْ فَعَلَ هَذَا النَّاسُ لَعُطِّلَ هَذَا الْبَیْتُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ هَذَا الْبَیْتَ قِیَاماً لِلنَّاس&rlm;&quot;.\r\n\r\n\r\n	[8] Vesailu&rsquo;ş Şia, c: 11, s: 115, hadis 14390, &quot;عَنْ سَعِیدٍ السَّمَّانِ أَنَّهُ قَالَ لِأَبِی عَبْدِ اللَّهِ ع فِی حَدِیثٍ أَیُّهُمَا أَفْضَلُ الْحَجُّ أَوِ الصَّدَقَةُ فَقَالَ مَا أَحْسَنَ الصَّدَقَةَ ثَلَاثَ مَرَّاتٍ قَالَ قُلْتُ أَجَلْ فَأَیُّهُمَا أَفْضَلُ قَالَ مَا یَمْنَعُ أَحَدَکُمْ مِنْ أَنْ یَحُجَّ وَ یَتَصَدَّقَ قَالَ قُلْتُ مَا یَبْلُغُ مَالُهُ ذَلِکَ وَ لَا یَتَّسِعُ قَالَ إِذَا أَرَادَ أَنْ یُنْفِقَ عَشَرَةَ دَرَاهِمَ فِی شَیْ&rlm;ءٍ مِنْ سَبَبِ الْحَجِّ أَنْفَقَ خَمْسَةً وَ تَصَدَّقَ بِخَمْسَةٍ أَوْ قَصَّرَ فِی شَیْ&rlm;ءٍ مِنْ نَفَقَتِهِ فِی الْحَجِّ فَیَجْعَلُ مَا یَحْبِسُ فِی الصَّدَقَةِ فَإِنَّ لَهُ فِی ذَلِکَ أَجْراً&quot;.\r\n\r\n\r\n	[9] Kıyamet Suresi, 14. ayet, &quot;بَلِ الْإِنْسانُ عَلى&rlm; نَفْسِهِ بَصیرَة&quot;.\r\n\r\n\r\n	[10] Vesailu&rsquo;ş Şia, c: 11, s: 115, hadis 14389, &quot;دِرْهَمٌ تُنْفِقُهُ فِی الْحَجِّ أَفْضَلُ مِنْ عِشْرِینَ أَلْفَ دِرْهَمٍ تُنْفِقُهَا فِی حَق&rlm;&quot;.\r\n\r\n\r\n	[11] a.g.e, c: 13, s: 305, hadis 305, &quot;لَقَضَاءُ حَاجَةِ امْرِئٍ مُؤْمِنٍ أَفْضَلُ مِنْ حَجَّةٍ وَ حَجَّةٍ وَ حَجَّةٍ حَتَّى عَدَّ عَشْرَ حِجَج&rlm;&quot;.'),(202,'tr222','<p>\r\n	<br />\r\n	&nbsp;Eğer necis bir şey (bizzat necaseti bertaraf ettikten sonra) bir defa kur suya veya akarsuya batırılacak olursa, su onun t&uuml;m necis b&ouml;lgelerine ulaşırsa temizlenir. Farz ihtiyat gereği halı, elbise ve buna benzer şeyler suyun i&ccedil;inden &ccedil;ıkacak şekilde sıkılması ve hareket ettirilmesi gerekir.[1]</p>\r\n\r\n<p>\r\n	Bu konuda dikkatinizi mercilerin b&uuml;rolarından alınan cevaplara y&ouml;neltiyoruz:</p>\r\n\r\n<p>\r\n	Hz Ayetullah Uzma Safi Gulpaygani&rsquo;nin (&Ouml;mr&uuml; uzun olsun) b&uuml;rosu:</p>\r\n\r\n<p>\r\n	Eğer bizzat necaset onda bulunmazsa, yıkamak yeterli ve sıkmak lazım değildir. Halı, elbise ve buna benzer şeylerde sıkmak gerekli değildir.</p>\r\n\r\n<p>\r\n	Hz Ayetullah Uzma Sistani&rsquo;nin (&Ouml;mr&uuml; uzun olsun) b&uuml;rosu:</p>\r\n\r\n<p>\r\n	Ayetullah Uzma Sistani&rsquo;nin g&ouml;r&uuml;ş&uuml;ne g&ouml;re necis suyun &ccedil;amaşır makinesinin sıkması vesilesiyle olsa da elbiseden &ccedil;ıkması gerekir.</p>\r\n\r\n<p>\r\n	Hz Ayetullah Mehdi Hadevi Tahrani&rsquo;nin (&Ouml;mr&uuml; uzun olsun) cevabı ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	Eğer necis elbise kur su kabında veya kur suya bağlı bir kapta bulunursa ve necasetin kendisi onda olmazsa t&uuml;m kısımlarını suyun kaplamasıyla o temiz hale gelir ve sıkmaya gerek kalmaz.</p>\r\n\r\n<p>\r\n	Daha fazla bilgi edinmek i&ccedil;in aşağıdaki başlıklara m&uuml;racaat ediniz:</p>\r\n\r\n<p>\r\n	1. İndeks: Kur suyun sı&ccedil;raması, soru sayısı: 12535 (Site: tr12376) .</p>\r\n\r\n<p>\r\n	2. İndeks: Kur suyun necasetini belirlemenin &ouml;l&ccedil;&uuml;s&uuml;, soru sayısı: 4976 (Site: 5329).</p>\r\n\r\n<p>\r\n	3. İndeks: Necis elbiseyi &ccedil;amaşır makinesiyle yıkamak, soru sayısı: 807, (Site: 871).</p>\r\n\r\n<p>\r\n	4. İndeks:&nbsp; &Ouml;l&uuml; yıkayıcısının necis oluşu, soru sayısı: 14624 (Site: tr14431),</p>\r\n\r\n<p>\r\n	&nbsp;---------</p>\r\n\r\n<p>\r\n	[1] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 105, m. 159.</p>\r\n','','&nbsp;Eğer necis bir şey (bizzat necaseti bertaraf ettikten sonra) bir defa kur suya veya akarsuya batırılacak olursa, su onun t&uuml;m necis b&ouml;lgelerine ulaşırsa temizlenir. Farz ihtiyat gereği halı, elbise ve buna benzer şeyler suyun i&ccedil;inden &ccedil;ıkacak şekilde sıkılması ve hareket ettirilmesi gerekir.[1]\r\n\r\n\r\n	Bu konuda dikkatinizi mercilerin b&uuml;rolarından alınan cevaplara y&ouml;neltiyoruz:\r\n\r\n\r\n	Hz Ayetullah Uzma Safi Gulpaygani&rsquo;nin (&Ouml;mr&uuml; uzun olsun) b&uuml;rosu:\r\n\r\n\r\n	Eğer bizzat necaset onda bulunmazsa, yıkamak yeterli ve sıkmak lazım değildir. Halı, elbise ve buna benzer şeylerde sıkmak gerekli değildir.\r\n\r\n\r\n	Hz Ayetullah Uzma Sistani&rsquo;nin (&Ouml;mr&uuml; uzun olsun) b&uuml;rosu:\r\n\r\n\r\n	Ayetullah Uzma Sistani&rsquo;nin g&ouml;r&uuml;ş&uuml;ne g&ouml;re necis suyun &ccedil;amaşır makinesinin sıkması vesilesiyle olsa da elbiseden &ccedil;ıkması gerekir.\r\n\r\n\r\n	Hz Ayetullah Mehdi Hadevi Tahrani&rsquo;nin (&Ouml;mr&uuml; uzun olsun) cevabı ş&ouml;yledir:\r\n\r\n\r\n	Eğer necis elbise kur su kabında veya kur suya bağlı bir kapta bulunursa ve necasetin kendisi onda olmazsa t&uuml;m kısımlarını suyun kaplamasıyla o temiz hale gelir ve sıkmaya gerek kalmaz.\r\n\r\n\r\n	Daha fazla bilgi edinmek i&ccedil;in aşağıdaki başlıklara m&uuml;racaat ediniz:\r\n\r\n\r\n	1. İndeks: Kur suyun sı&ccedil;raması, soru sayısı: 12535 (Site: tr12376) .\r\n\r\n\r\n	2. İndeks: Kur suyun necasetini belirlemenin &ouml;l&ccedil;&uuml;s&uuml;, soru sayısı: 4976 (Site: 5329).\r\n\r\n\r\n	3. İndeks: Necis elbiseyi &ccedil;amaşır makinesiyle yıkamak, soru sayısı: 807, (Site: 871).\r\n\r\n\r\n	4. İndeks:&nbsp; &Ouml;l&uuml; yıkayıcısının necis oluşu, soru sayısı: 14624 (Site: tr14431),\r\n\r\n\r\n	&nbsp;---------\r\n\r\n\r\n	[1] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 105, m. 159.',''),(203,'tr221','<p>\r\n	<br />\r\n	&nbsp;Hz Ayetullah Hadevi Tahrani&rsquo;nin (&Ouml;mr&uuml; uzun olsun) cevabı ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	Eğer &ouml;rf ve akıllı insanlar onu bir su biliyorsa, kur suya ulaşmasıyla onun t&uuml;m&uuml; temizlenir. Kur veya akan suya ulaşan necis suyun t&uuml;m&uuml; temizlenir ve &ouml;rfi olarak kur suya ulaşmamış kısımlar ister daha aşağıda olsun veya ister daha yukarıda bulunsun &ouml;nceki necis haliyle kalır. Bundan dolayı yukarı b&ouml;lgede yer alan necis su eğer daha aşağı kısımda bulunan akan veya kur suya ulaşmamışsa necis sayılır.[1]</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 54; İstiftaat ez Makamı Muazzamı Rehberi, Sual: 70.</p>\r\n','','&nbsp;Hz Ayetullah Hadevi Tahrani&rsquo;nin (&Ouml;mr&uuml; uzun olsun) cevabı ş&ouml;yledir:\r\n\r\n\r\n	Eğer &ouml;rf ve akıllı insanlar onu bir su biliyorsa, kur suya ulaşmasıyla onun t&uuml;m&uuml; temizlenir. Kur veya akan suya ulaşan necis suyun t&uuml;m&uuml; temizlenir ve &ouml;rfi olarak kur suya ulaşmamış kısımlar ister daha aşağıda olsun veya ister daha yukarıda bulunsun &ouml;nceki necis haliyle kalır. Bundan dolayı yukarı b&ouml;lgede yer alan necis su eğer daha aşağı kısımda bulunan akan veya kur suya ulaşmamışsa necis sayılır.[1]\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 54; İstiftaat ez Makamı Muazzamı Rehberi, Sual: 70.',''),(204,'tr220','<p>\r\n	<br />\r\n	&nbsp;Ramazan bayramı akşamı esnasında ergin ve akıllı olan ve fakir ve bir başkasının k&ouml;lesi olmayan herkesin kendisi ve maiyetinde olanlar i&ccedil;in her bir şahıs bağlamında yaklaşık &uuml;&ccedil; kilo buğday veya arpa veyahut hurma veyahut pirin&ccedil; veya mısır gibi gıdaları m&uuml;stahak birine vermelidir. Eğer bunlardan birinin parasını verirse de yeterlidir.[1]&nbsp; Burada oru&ccedil; tutan ve oru&ccedil; tutmayan arasında herhangi bir fark yoktur. &Ouml;rneğin eğer bir aile reisi oru&ccedil; tutmuyorsa, onun hem kendi ve hem de eşi ve &ccedil;ocuklarının fıtriyesini vermesi farzdır.</p>\r\n\r\n<p>\r\n	İlgili başlık:</p>\r\n\r\n<p>\r\n	Soru: 24646 (Site: fa6609) (Zek&acirc;tın verildiği yerler.)</p>\r\n\r\n<p>\r\n	&nbsp;---------</p>\r\n\r\n<p>\r\n	[1] Tevzih&uuml;&rsquo;l Mesail-i Meraci, c: 2, s: 169; İmam Humeyni, Tahriru&rsquo;l Vesile, c: 1, s: 315.</p>\r\n','','&nbsp;Ramazan bayramı akşamı esnasında ergin ve akıllı olan ve fakir ve bir başkasının k&ouml;lesi olmayan herkesin kendisi ve maiyetinde olanlar i&ccedil;in her bir şahıs bağlamında yaklaşık &uuml;&ccedil; kilo buğday veya arpa veyahut hurma veyahut pirin&ccedil; veya mısır gibi gıdaları m&uuml;stahak birine vermelidir. Eğer bunlardan birinin parasını verirse de yeterlidir.[1]&nbsp; Burada oru&ccedil; tutan ve oru&ccedil; tutmayan arasında herhangi bir fark yoktur. &Ouml;rneğin eğer bir aile reisi oru&ccedil; tutmuyorsa, onun hem kendi ve hem de eşi ve &ccedil;ocuklarının fıtriyesini vermesi farzdır.\r\n\r\n\r\n	İlgili başlık:\r\n\r\n\r\n	Soru: 24646 (Site: fa6609) (Zek&acirc;tın verildiği yerler.)\r\n\r\n\r\n	&nbsp;---------\r\n\r\n\r\n	[1] Tevzih&uuml;&rsquo;l Mesail-i Meraci, c: 2, s: 169; İmam Humeyni, Tahriru&rsquo;l Vesile, c: 1, s: 315.',''),(205,'tr219','<p>\r\n	<br />\r\n	&nbsp;Y&uuml;ce Allah Kur&rsquo;an&rsquo;da ş&ouml;yle buyuruyor: Ey insanlar! Siz Allah&rsquo;a muhta&ccedil;sınız. Allah ise her bakımdan sınırsız zengin olandır, &ouml;v&uuml;lmeye hakkıyla l&acirc;yık olandır.[1] Allah&rsquo;ın muhta&ccedil; olmaması anlamına gelen gani sıfatı da Allah&rsquo;ın varlığının, birliğinin ve nedene ihtiya&ccedil; duymamasının ispatlanmasından sonra m&uuml;yesserdir. Biz burada Allah&rsquo;ın bir neden ve yaratıcıya ihtiya&ccedil; duymadığını g&ouml;steren ve onun bundan m&uuml;stağni olduğunu belirten gereklilik ve imk&acirc;n burhanını a&ccedil;ıklayacağız. Eğer gani olmayı var olmada ihtiya&ccedil; duymamak olarak yorumlarsak ve bu yorumla Allah&rsquo;ın varlığını ispat etmek istersek, gereklilik ve imk&acirc;n burhanını ş&ouml;yle dile getirebiliriz.</p>\r\n\r\n<p>\r\n	Gereklilik Ve İmk&acirc;n (Fakirlik Ve Zenginlik) Burhanı[2]</p>\r\n\r\n<p>\r\n	Bu evrende g&ouml;rd&uuml;ğ&uuml;m&uuml;z t&uuml;m varlıklar bir g&uuml;n yok idi ve sonra varlık elbisesini giydi. Daha ilmi bir tabirle bir g&uuml;n bir hi&ccedil;tiler ve sonra varlığa b&uuml;r&uuml;nd&uuml;ler. Bu delil onların bir başka varlığın sonucu olduklarını ve varlığı kendilerinden almadıklarını g&ouml;sterir. Bildiğimiz &uuml;zere sonu&ccedil; olan her varlık, kendi nedenine bağlıdır ve onunla ayakta durur. B&ouml;yle bir varlık baştanbaşa muhta&ccedil; ve fakirdir. Eğer neden de bir başka nedenin sonucu olursa, o da kendi başına muhta&ccedil; ve yoksul olacaktır. Eğer bu husus sonsuza dek tesels&uuml;l halinde s&uuml;recek olursa bir grup muhta&ccedil; ve fakir varlıklar ortaya &ccedil;ıkacaktır. B&ouml;yle bir grup kesin olarak asla meydana gelmeyecektir; &ccedil;&uuml;nk&uuml; sonsuz muhta&ccedil;lık, salt muhta&ccedil;lıktır ve sonsuz fakirlik, salt fakirliktir. Sonsuz sıfırlardan asla bir sayı meydana gelmez ve sonsuz bağımlılardan bağımsız bir varlık h&acirc;sıl olmaz. Burada şu neticeye ulaşıyoruz: Sonu&ccedil;ta kendi zatıyla kaim ve t&uuml;m a&ccedil;ılardan bağımsız olan, neden olup sonu&ccedil; olmayan ve varlığı zorunlu bir varlığa ulaşmamız gerekir. Mutlak neden olan b&ouml;yle bir varlık her şeyden m&uuml;stağnidir ve her şey var olmada ve varlığını s&uuml;rd&uuml;rmede ona muhta&ccedil;tır.[3] Bu ihtiyacın a&ccedil;ıklaması şudur: Y&uuml;ce Allah t&uuml;m yaratıkların nedeni ve t&uuml;m yetkinlikleri verendir. O halde O&rsquo;nun varlıkların muhta&ccedil; olduğu t&uuml;m şeyleri taşıması gerekir. Zira eğer bir varlık herhangi bir şeyi veriyorsa, onu taşımaması imk&acirc;nsızdır.&nbsp; O halde, O mutlak anlamda ganidir. Eğer O bir a&ccedil;ıdan gani ve bir başka a&ccedil;ıdan da muhta&ccedil; olursa, bir a&ccedil;ıdan yetkinlik veremeyecek olur ve bu da varsayılanın tersinedir. &Ccedil;&uuml;nk&uuml; biz onun her yetkinliği verdiğini s&ouml;yledik.[4]</p>\r\n\r\n<p>\r\n	479 (Site: 520), 2944 (Site: 3167) ve 14949 (Site: tr14743) sayılı bu sitede bulunan sorulara m&uuml;racaat ediniz.[5]</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Fatır Suresi, 15. ayet.</p>\r\n\r\n<p>\r\n	[2] Mekarim Şirazi, Nasır, Tefsiri Numune, c: 18, s: 22.</p>\r\n\r\n<p>\r\n	[3] Saytı Endişei Kum.</p>\r\n\r\n<p>\r\n	[4] Tabatabai, Muhammed H&uuml;seyin, Terc&uuml;me-i El- Mizan, c: 16, s: 346.</p>\r\n\r\n<p>\r\n	[5] Bu hususta Hovze net. adresine m&uuml;racaat ediniz.</p>\r\n','','&nbsp;Y&uuml;ce Allah Kur&rsquo;an&rsquo;da ş&ouml;yle buyuruyor: Ey insanlar! Siz Allah&rsquo;a muhta&ccedil;sınız. Allah ise her bakımdan sınırsız zengin olandır, &ouml;v&uuml;lmeye hakkıyla l&acirc;yık olandır.[1] Allah&rsquo;ın muhta&ccedil; olmaması anlamına gelen gani sıfatı da Allah&rsquo;ın varlığının, birliğinin ve nedene ihtiya&ccedil; duymamasının ispatlanmasından sonra m&uuml;yesserdir. Biz burada Allah&rsquo;ın bir neden ve yaratıcıya ihtiya&ccedil; duymadığını g&ouml;steren ve onun bundan m&uuml;stağni olduğunu belirten gereklilik ve imk&acirc;n burhanını a&ccedil;ıklayacağız. Eğer gani olmayı var olmada ihtiya&ccedil; duymamak olarak yorumlarsak ve bu yorumla Allah&rsquo;ın varlığını ispat etmek istersek, gereklilik ve imk&acirc;n burhanını ş&ouml;yle dile getirebiliriz.\r\n\r\n\r\n	Gereklilik Ve İmk&acirc;n (Fakirlik Ve Zenginlik) Burhanı[2]\r\n\r\n\r\n	Bu evrende g&ouml;rd&uuml;ğ&uuml;m&uuml;z t&uuml;m varlıklar bir g&uuml;n yok idi ve sonra varlık elbisesini giydi. Daha ilmi bir tabirle bir g&uuml;n bir hi&ccedil;tiler ve sonra varlığa b&uuml;r&uuml;nd&uuml;ler. Bu delil onların bir başka varlığın sonucu olduklarını ve varlığı kendilerinden almadıklarını g&ouml;sterir. Bildiğimiz &uuml;zere sonu&ccedil; olan her varlık, kendi nedenine bağlıdır ve onunla ayakta durur. B&ouml;yle bir varlık baştanbaşa muhta&ccedil; ve fakirdir. Eğer neden de bir başka nedenin sonucu olursa, o da kendi başına muhta&ccedil; ve yoksul olacaktır. Eğer bu husus sonsuza dek tesels&uuml;l halinde s&uuml;recek olursa bir grup muhta&ccedil; ve fakir varlıklar ortaya &ccedil;ıkacaktır. B&ouml;yle bir grup kesin olarak asla meydana gelmeyecektir; &ccedil;&uuml;nk&uuml; sonsuz muhta&ccedil;lık, salt muhta&ccedil;lıktır ve sonsuz fakirlik, salt fakirliktir. Sonsuz sıfırlardan asla bir sayı meydana gelmez ve sonsuz bağımlılardan bağımsız bir varlık h&acirc;sıl olmaz. Burada şu neticeye ulaşıyoruz: Sonu&ccedil;ta kendi zatıyla kaim ve t&uuml;m a&ccedil;ılardan bağımsız olan, neden olup sonu&ccedil; olmayan ve varlığı zorunlu bir varlığa ulaşmamız gerekir. Mutlak neden olan b&ouml;yle bir varlık her şeyden m&uuml;stağnidir ve her şey var olmada ve varlığını s&uuml;rd&uuml;rmede ona muhta&ccedil;tır.[3] Bu ihtiyacın a&ccedil;ıklaması şudur: Y&uuml;ce Allah t&uuml;m yaratıkların nedeni ve t&uuml;m yetkinlikleri verendir. O halde O&rsquo;nun varlıkların muhta&ccedil; olduğu t&uuml;m şeyleri taşıması gerekir. Zira eğer bir varlık herhangi bir şeyi veriyorsa, onu taşımaması imk&acirc;nsızdır.&nbsp; O halde, O mutlak anlamda ganidir. Eğer O bir a&ccedil;ıdan gani ve bir başka a&ccedil;ıdan da muhta&ccedil; olursa, bir a&ccedil;ıdan yetkinlik veremeyecek olur ve bu da varsayılanın tersinedir. &Ccedil;&uuml;nk&uuml; biz onun her yetkinliği verdiğini s&ouml;yledik.[4]\r\n\r\n\r\n	479 (Site: 520), 2944 (Site: 3167) ve 14949 (Site: tr14743) sayılı bu sitede bulunan sorulara m&uuml;racaat ediniz.[5]\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Fatır Suresi, 15. ayet.\r\n\r\n\r\n	[2] Mekarim Şirazi, Nasır, Tefsiri Numune, c: 18, s: 22.\r\n\r\n\r\n	[3] Saytı Endişei Kum.\r\n\r\n\r\n	[4] Tabatabai, Muhammed H&uuml;seyin, Terc&uuml;me-i El- Mizan, c: 16, s: 346.\r\n\r\n\r\n	[5] Bu hususta Hovze net. adresine m&uuml;racaat ediniz.',''),(206,'tr218','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		Dikkatinizi aşağıdaki fetvalara &ccedil;ekiyoruz:</p>\r\n\r\n	<p>\r\n		<strong>Hz Ayetullah Uzma Hamanei&rsquo;nin (&Ouml;mr&uuml; uzun olsun) b&uuml;rosu:</strong></p>\r\n\r\n	<p>\r\n		Eğer inşa edilmiş daireleriı kendi isk&acirc;nları yapmışlar ve orda oturuyorlarsa bunun humusu yoktur. Ama &ouml;rneğin kiraya vermek i&ccedil;in inşa etmişlerse ve humusa d&uuml;şen parayla onu inşa etmişlerse, inşa i&ccedil;in kullanılan paranın humusunu &ouml;demek gerekir. Eğer satmak veya satarak ticaret yapmak i&ccedil;in yapılmışsa humus yılı başında dairelerin humusu verilmesi gerekir.</p>\r\n\r\n	<p>\r\n		<strong>Hz Ayetullah Uzma Sistani&rsquo;nin (&Ouml;mr&uuml; uzun olsun) b&uuml;rosu:</strong></p>\r\n\r\n	<p>\r\n		Evet, ihtiya&ccedil;larından fazla olursa veya ticaret kastıyla onu yapmışlarsa humusu vardır.</p>\r\n\r\n	<p>\r\n		<strong>Hz Ayetullah Uzma Mekarim Şirazi&rsquo;nin (&Ouml;mr&uuml; uzun olsun) b&uuml;rosu:</strong></p>\r\n\r\n	<p>\r\n		Evet, onların değerinin artmasına humus d&uuml;şer.</p>\r\n</div>\r\n','','Dikkatinizi aşağıdaki fetvalara &ccedil;ekiyoruz:\r\n\r\n	\r\n		Hz Ayetullah Uzma Hamanei&rsquo;nin (&Ouml;mr&uuml; uzun olsun) b&uuml;rosu:\r\n\r\n	\r\n		Eğer inşa edilmiş daireleriı kendi isk&acirc;nları yapmışlar ve orda oturuyorlarsa bunun humusu yoktur. Ama &ouml;rneğin kiraya vermek i&ccedil;in inşa etmişlerse ve humusa d&uuml;şen parayla onu inşa etmişlerse, inşa i&ccedil;in kullanılan paranın humusunu &ouml;demek gerekir. Eğer satmak veya satarak ticaret yapmak i&ccedil;in yapılmışsa humus yılı başında dairelerin humusu verilmesi gerekir.\r\n\r\n	\r\n		Hz Ayetullah Uzma Sistani&rsquo;nin (&Ouml;mr&uuml; uzun olsun) b&uuml;rosu:\r\n\r\n	\r\n		Evet, ihtiya&ccedil;larından fazla olursa veya ticaret kastıyla onu yapmışlarsa humusu vardır.\r\n\r\n	\r\n		Hz Ayetullah Uzma Mekarim Şirazi&rsquo;nin (&Ouml;mr&uuml; uzun olsun) b&uuml;rosu:\r\n\r\n	\r\n		Evet, onların değerinin artmasına humus d&uuml;şer.',''),(207,'tr217','<p>\r\n	<br />\r\n	&nbsp;Hz. Masume (s.a) Şiilerin yedinci İmamı Hz. Musa bin Cafer&rsquo;in (a.s) değerli kızıdır. Onun saygıdeğer annesi Hz. Necme hatundur. Hz. Masume (s.a) hicri-kameri 173. yılın Zilkade ayının ilk g&uuml;n&uuml;nde Medine&rsquo;de doğmuştur. Hicri-kameri 200&rsquo;de Abbasilerden Memun&rsquo;un ısrar ve tehdidi &uuml;zerine İmam Rıza (a.s) s&uuml;rg&uuml;n&uuml; andırır bir şekilde Merv&rsquo;e gelmiştir. İmam Rıza (a.s) yakınlarından ve ailesinden hi&ccedil; kimse yanında bulunmaksızın Horasana doğru yola &ccedil;ıkmıştır. İmam Rıza&rsquo;nın (a.s) Merv&rsquo;e s&uuml;rg&uuml;n&uuml; andırır hicretinden bir yıl sonra, hicri-kameri 201&rsquo;de Hz Masume (s.a) kardeşiyle g&ouml;r&uuml;şme hasreti taşıması, Zeynebi misyonu yerine getirme ve velayet mesajını duyurma gayesiyle bir grup kardeş ve yeğenleriyle birlikte Horasana doğru yola &ccedil;ıktı ve her şehir ve her b&ouml;lgede halk tarafından sevgiyle karşılandı. Save şehrinde devlet memurlarının desteklediği bir grup Ehlibeyt muhalifi kendilerinin kervanının &ouml;n&uuml;n&uuml; aldı ve Hz Masume&rsquo;nin (s.a) yanında bulunanlar ile savaşa girdi. Neticede yaklaşık kervandaki t&uuml;m erkekler şehadete erdi, hatta bir nakle g&ouml;re Hz Masume de (s.a) zehirlendi. Her hal&uuml;karda bu matemin verdiği h&uuml;z&uuml;n ve gam neticesinde veya cefa zehrinin yol a&ccedil;tığı zehirlenmenin etkisiyle Hz Masume (s.a) hastalandı ve Horasan y&ouml;n&uuml;ne yolculuk yapma imkanı bulunmadığından Kum şehrine y&ouml;nelme kararı aldı. Yaklaşık hicri-kameri 201&rsquo;de yaklaşık Rebiu&rsquo;l Evvel ayının 23. g&uuml;n&uuml; Hz Masume (s.a) mukaddes Kum şehrine vardı. &ldquo;Mir meydanı&rdquo; olarak bug&uuml;n adlandırılan bir mahallede Musa bin Hazrec&rsquo;in evinde konakladı ve Hz Masume&rsquo;yi ağırlama iftiharı bu şahsın nasibi oldu. Hz Masume (s.a) on yedi g&uuml;n bu şehirde yaşadı. Onun yaşam ve ibadet yeri &ldquo;Nur Evi&rdquo; adındaki Satih Medresesi idi ve bug&uuml;n bu yer Hz Masume&rsquo;yi (s.a) sevenler tarafından ziyaret edilmektedir. Netice itibari ile Rebiu&rsquo;s Sani ayının 10. g&uuml;n&uuml; ve bir g&ouml;r&uuml;şe g&ouml;re de Rebiu&rsquo;s Sani ayının 12. g&uuml;n&uuml; hicri 201&rsquo;de Hz Masume (s.a) kardeşiyle g&ouml;r&uuml;şmeden gurbet diyarında ve b&uuml;y&uuml;k bir h&uuml;z&uuml;n ile d&uuml;nyadan g&ouml;&ccedil;t&uuml;. Kum halkı b&uuml;y&uuml;k bir katılımla onun temiz bedenini o g&uuml;n şehir dışında yer alan ve &ldquo;Babilan Bağı&rdquo; adıyla meşhur olan bug&uuml;nk&uuml; yere defnettiler. Hz Masume&rsquo;yi (s.a) defnettikten sonra Musa bin Hazre&ccedil; onun kabri &uuml;zerine hasırdan bir g&ouml;lgelik yaptı. Daha sonra İmam Cevad&rsquo;ın (a.s) kızı Hz Zeynep hicri-kameri 256&rsquo;da değerli halasının kabri &uuml;zerine ilk kubbeyi inşa etti. Ondan sonra uzun yıllar boyunca bug&uuml;ne dek onun temiz kabri her zaman Şii&rsquo;lerin ve sevenlerinin ilgi ve saygısına muhatap olmuş ve defalarca yeniden inşa edilmiş ve onarılıp m&uuml;kemmelleştirilmiştir. Bug&uuml;n bu temiz harem duvar, kubbe, alanlar, kemerler, meydanlar ve bir&ccedil;ok g&uuml;zel g&uuml;ldesteleri kapsamaktadır. Haremin yapılarının her birinin tarihi seyri aşağıda a&ccedil;ıklanmıştır:</p>\r\n\r\n<p>\r\n	Temiz Kabir:</p>\r\n\r\n<p>\r\n	Hicri 605. yılında A&rsquo;li Muzaffer hanedanının b&uuml;y&uuml;ğ&uuml; &ldquo;Emir Muzaffer Ahmet bin İsmail&rsquo;in&rdquo; buyruğuyla d&ouml;nemin en b&uuml;y&uuml;k &ccedil;ini &uuml;stadı &ldquo;Muhammed bin Ebi Tahir Kaşi Kumi&rdquo; kabrin değişik &ccedil;inilerini yapmaya ve inşa etmeye başlamış ve sekiz yıl sonra 613. yılda onun &ccedil;inileri hazırlanmış ve yerine takılmıştır. Son olarak Şemsi 1377. yılda temiz kabir &ccedil;ini ve taş karışımından oluşan yeni bir şekil ile yeniden yapılandırılmış ve aynı şekilde i&ccedil; duvarları yeşil mermer taşıyla s&uuml;slenmiştir.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Duvar:</p>\r\n\r\n<p>\r\n	Hicri 965 yılında Safevi şahı Tahmasıp kabrin d&ouml;rt tarafına yedi renkli fayansla s&uuml;slenmiş tuğla ve bir takım yazıtlar ile bir duvar yapmış ve hem mezarın g&ouml;r&uuml;lmesi ve hem de ziyaret&ccedil;ilerin bağışlarını duvarın i&ccedil;ine atmaları i&ccedil;in onun etrafında bir takım b&ouml;lmeler a&ccedil;mıştır. Hicri-kameri 1230 yılında Fetih Ali Şah bu duvarı g&uuml;m&uuml;şle kaplatmıştır. Bu duvar zaman aşımıyla &ccedil;&uuml;r&uuml;m&uuml;ş ve 1280 yılında eski duvarın g&uuml;m&uuml;ş&uuml; ve depoda hazırlanmış mevcut g&uuml;m&uuml;şler ile yapılmış duvar onun yerine konulmuştur. Bu duvar birka&ccedil; defa yenilenmiş, onarılmış ve uzun yıllar boyunca Hz Masume&rsquo;nin (s.a) kabri &uuml;zerinde kalmıştır. Hicri-şemsi 1368 yılında d&ouml;nemin vakıf başkanlığının emriyle duvarın şekli değiştirilmiş ve &ouml;zel sanatsal zarafet ve ustalıklar taşıyan yeni bir duvar onun yerine monte edilmiştir. Bu duvar bug&uuml;ne dek Hz Masume&rsquo;nin (s.a) nurani t&uuml;rbesinin &uuml;zerinde bulunmakta ve 1961 yılının Şubat ayında bir takım yeni onarım ve tamiratlardan ge&ccedil;irilmiştir.</p>\r\n\r\n<p>\r\n	Alanlar:</p>\r\n\r\n<p>\r\n	Temiz duvara yakın yerler alan olarak adlandırılmaktadır. Temiz harem d&ouml;rt alan i&ccedil;ermektedir:</p>\r\n\r\n<p>\r\n	1. Eser Mescidi ile temiz duvar arasındaki b&ouml;lgedeki başucu alanı yer alır ve bu alan aynalar ve &ccedil;ok g&uuml;zel al&ccedil;ı nakış&ccedil;ılığı ile s&uuml;slenmiştir.</p>\r\n\r\n<p>\r\n	2. Altın kemer ve temiz duvar arasındaki b&ouml;lgede de Daru&rsquo;l Huffaz alanı mevcuttur.</p>\r\n\r\n<p>\r\n	3. Kadınlar b&ouml;l&uuml;m&uuml;nde ve Hz Masume&rsquo;nin (s.a) ayakucu kısmında ayna (Şehit Beheşti) alanı yer alır.</p>\r\n\r\n<p>\r\n	4. Tabatabai Mescidi ile temiz duvar arasındaki b&ouml;lgede de &ouml;n alan yer alır.</p>\r\n\r\n<p>\r\n	Meydanlar:</p>\r\n\r\n<p>\r\n	Temiz harem &uuml;&ccedil; meydana sahiptir:</p>\r\n\r\n<p>\r\n	1. Yeni (Atabeki) Meydan:</p>\r\n\r\n<p>\r\n	Bu g&uuml;zel meydan kuzey, g&uuml;ney, doğu ve batı diye d&ouml;rt kemeri i&ccedil;erir. Kuzey kemerine eşiğin meydanından, g&uuml;ney kemerine kıble tarafından, doğu kemerine İrem yolu tarafından ve batı kemerine de ayna alanından girilir. Belirtilen bu kemerlerin her birinde &ouml;zel işlemeler, sanatsal eserler ve mimari yapıtlar kullanılmıştır. Bu meydan Mirza Ali Asgar Han Sadrazamın eserlerindendir ve hicri-kameri 1295 yılından 1303 yılına dek inşası s&uuml;rm&uuml;şt&uuml;r.</p>\r\n\r\n<p>\r\n	2. Eski Meydan:</p>\r\n\r\n<p>\r\n	Eski Meydan (kabrin kuzeyinde yer alan) ilk meydandır ve bu m&uuml;barek mek&acirc;nda yapılmış ilk meydandır. Bu meydanı d&ouml;rt g&uuml;zel kemer sarmıştır. Bir kemer altın kemer diye bilinen g&uuml;neydeki azametli kemerdir ve Feyziye&rsquo;nin meydana girişini teşkil eden ve kuzeyde yer alan bir kemer bulunmaktadır. Batı b&ouml;l&uuml;m&uuml;nde ise Mescid-i Azam&rsquo;ın meydan girişini teşkil eden bir kemer bulunmaktadır. Doğuda ise eski meydanın yeni meydana girişini teşkil eden bir kemer yer alır. Bu meydan ve etrafındaki kemerleri hicri-kameri 925. yılda Safevi şahı İsmai&rsquo;in eşi inşa etmiştir. 1377. yılda ise bu meydan ve etraftaki kabirlerde hen&uuml;z de s&uuml;ren temel onarımlar ger&ccedil;ekleştirilmiştir.</p>\r\n\r\n<p>\r\n	3. Sahibu&rsquo;z Zaman Meydanı: Bu meydan kendine bağlı birimlerle birlikte sekiz bin metre kare alanı kapsar ve d&ouml;rt giriş y&ouml;n&uuml; bulunmur. 1381 yılında başlamış 1384 yılında ise a&ccedil;ılışı yapılmıştır. (Doğu girişi İmam Humeyni (r.a) alanı, batı girişi demir k&ouml;pr&uuml;, kuzey girişi Mescidi A&rsquo;zam alanı ve g&uuml;ney girişini ise yeni yapılmakta olan yol teşkil etmektedir.) Bu meydanın etrafındaki duvarlar yapısal ve Kufi hatlarıyla Kur&rsquo;an yazıtlarıyla nakşedilmiştir ve yeni yapı ve planda beyaz &ccedil;imento ve tuğla ile sentezlenerek inşa edilmiştir.</p>\r\n\r\n<p>\r\n	G&uuml;ldesteler:</p>\r\n\r\n<p>\r\n	1. Altın Kemer G&uuml;ldesteleri:</p>\r\n\r\n<p>\r\n	Eski meydanda bulunan bu kemerin iki tarafına yılankavi suretinde tasarlanmış fayanslar ile kaplanmış g&uuml;ldesteler (tavan &uuml;zerinden 17 metre 40 cm y&uuml;ksekliğinde ve 1,5 metre genişliğinde) yapılmış ve kıvrımlar arasında &ldquo;Allah&rdquo;, &ldquo;Muhammed&rdquo; ve &ldquo;Ali&rdquo; m&uuml;barek isimleri Kufi hattıyla yazılmış ve onların başında da &ldquo;ان الله و ملائکته یصلون ...&rdquo; yazılmıştır. Bu ezan yerleri hicri-kameri 1285 yılında Muhammed H&uuml;seyin Han Şahsun Şahabu&rsquo;l M&uuml;lk&rsquo;&uuml;n buyruğuyla altınla kaplanmıştır. Hicri-Şemsi 1385 yılında da bu g&uuml;ldesteler &uuml;zerinde başka onarımlar ger&ccedil;ekleştirilmiş ve g&uuml;ldestelerin u&ccedil;ları altınla kaplanmıştır.</p>\r\n\r\n<p>\r\n	2. Ayna Kemeri G&uuml;ldesteleri:</p>\r\n\r\n<p>\r\n	Bunlar iki ezan yerindeki kemerlerin iki tarafında yer alan s&uuml;tunların &uuml;zerinde bulunup eşiğin en y&uuml;ksek yapıtları sayılır. Bunların y&uuml;ksekliği tavan &uuml;zerinden 28 metre ve meydan d&uuml;zeyi &uuml;zerinden ise 42 metre 80 cm&rsquo;dir. Genişlikleri ise 3 metre 30 cm&rsquo;dir. Ezan yerlerinin &uuml;st&uuml;nde yaklaşık bir metre genişliğinde yazıtlar bulunur ve bu ezan yerlerinin birinde bulunan yazı &ldquo;لا حول ولا قوه الا بالله العلى العظیم&rdquo; ve diğerinde ise &ldquo;سبحان الله و الحمدلله و لا اله الا الله و الله اکبر&rdquo; yazıtı bulunur. Her iki ezan yeri de baştan yukarı fayans ile kaplıdır ve onlar arasında y&uuml;ce Allah&rsquo;ın isimleri yer alır. Bunları hazırlayan şahıs Emin Sultan ve mimarı ise &uuml;stad Hasam Mimar Kumi&rsquo;dir. Belirtilen g&uuml;ldestelerin fayansla kaplanması İslam devriminin ger&ccedil;ekleşmesinden sonra değiştirilmiştir.</p>\r\n\r\n<p>\r\n	3. B&uuml;y&uuml;k Meydan G&uuml;ldesteleri:</p>\r\n\r\n<p>\r\n	B&uuml;y&uuml;k (yeni veya Atabek) meydan ayna kemeri karşısında yer alır. Onlar, sekiz eşit yanlı fayanslar ile kaplanmıştır. Bu g&uuml;ldestelerin d&ouml;rd&uuml;n&uuml;n &uuml;zerinde m&uuml;barek &ldquo;Allah&rdquo;, &ldquo;Muhammed&rdquo; ve &ldquo;Ali&rdquo; isimleri yukarıdan aşağıya d&ouml;rt mertebe şeklinde yazılmıştır.</p>\r\n\r\n<p>\r\n	Daha fazla bilgi edinmek i&ccedil;in http://www.masoumeh.com adresine m&uuml;racaat ediniz.[1]&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1] &Ouml;zetle http://www.masoumeh.com adresinden alınmıştır.</p>\r\n','','&nbsp;Hz. Masume (s.a) Şiilerin yedinci İmamı Hz. Musa bin Cafer&rsquo;in (a.s) değerli kızıdır. Onun saygıdeğer annesi Hz. Necme hatundur. Hz. Masume (s.a) hicri-kameri 173. yılın Zilkade ayının ilk g&uuml;n&uuml;nde Medine&rsquo;de doğmuştur. Hicri-kameri 200&rsquo;de Abbasilerden Memun&rsquo;un ısrar ve tehdidi &uuml;zerine İmam Rıza (a.s) s&uuml;rg&uuml;n&uuml; andırır bir şekilde Merv&rsquo;e gelmiştir. İmam Rıza (a.s) yakınlarından ve ailesinden hi&ccedil; kimse yanında bulunmaksızın Horasana doğru yola &ccedil;ıkmıştır. İmam Rıza&rsquo;nın (a.s) Merv&rsquo;e s&uuml;rg&uuml;n&uuml; andırır hicretinden bir yıl sonra, hicri-kameri 201&rsquo;de Hz Masume (s.a) kardeşiyle g&ouml;r&uuml;şme hasreti taşıması, Zeynebi misyonu yerine getirme ve velayet mesajını duyurma gayesiyle bir grup kardeş ve yeğenleriyle birlikte Horasana doğru yola &ccedil;ıktı ve her şehir ve her b&ouml;lgede halk tarafından sevgiyle karşılandı. Save şehrinde devlet memurlarının desteklediği bir grup Ehlibeyt muhalifi kendilerinin kervanının &ouml;n&uuml;n&uuml; aldı ve Hz Masume&rsquo;nin (s.a) yanında bulunanlar ile savaşa girdi. Neticede yaklaşık kervandaki t&uuml;m erkekler şehadete erdi, hatta bir nakle g&ouml;re Hz Masume de (s.a) zehirlendi. Her hal&uuml;karda bu matemin verdiği h&uuml;z&uuml;n ve gam neticesinde veya cefa zehrinin yol a&ccedil;tığı zehirlenmenin etkisiyle Hz Masume (s.a) hastalandı ve Horasan y&ouml;n&uuml;ne yolculuk yapma imkanı bulunmadığından Kum şehrine y&ouml;nelme kararı aldı. Yaklaşık hicri-kameri 201&rsquo;de yaklaşık Rebiu&rsquo;l Evvel ayının 23. g&uuml;n&uuml; Hz Masume (s.a) mukaddes Kum şehrine vardı. &ldquo;Mir meydanı&rdquo; olarak bug&uuml;n adlandırılan bir mahallede Musa bin Hazrec&rsquo;in evinde konakladı ve Hz Masume&rsquo;yi ağırlama iftiharı bu şahsın nasibi oldu. Hz Masume (s.a) on yedi g&uuml;n bu şehirde yaşadı. Onun yaşam ve ibadet yeri &ldquo;Nur Evi&rdquo; adındaki Satih Medresesi idi ve bug&uuml;n bu yer Hz Masume&rsquo;yi (s.a) sevenler tarafından ziyaret edilmektedir. Netice itibari ile Rebiu&rsquo;s Sani ayının 10. g&uuml;n&uuml; ve bir g&ouml;r&uuml;şe g&ouml;re de Rebiu&rsquo;s Sani ayının 12. g&uuml;n&uuml; hicri 201&rsquo;de Hz Masume (s.a) kardeşiyle g&ouml;r&uuml;şmeden gurbet diyarında ve b&uuml;y&uuml;k bir h&uuml;z&uuml;n ile d&uuml;nyadan g&ouml;&ccedil;t&uuml;. Kum halkı b&uuml;y&uuml;k bir katılımla onun temiz bedenini o g&uuml;n şehir dışında yer alan ve &ldquo;Babilan Bağı&rdquo; adıyla meşhur olan bug&uuml;nk&uuml; yere defnettiler. Hz Masume&rsquo;yi (s.a) defnettikten sonra Musa bin Hazre&ccedil; onun kabri &uuml;zerine hasırdan bir g&ouml;lgelik yaptı. Daha sonra İmam Cevad&rsquo;ın (a.s) kızı Hz Zeynep hicri-kameri 256&rsquo;da değerli halasının kabri &uuml;zerine ilk kubbeyi inşa etti. Ondan sonra uzun yıllar boyunca bug&uuml;ne dek onun temiz kabri her zaman Şii&rsquo;lerin ve sevenlerinin ilgi ve saygısına muhatap olmuş ve defalarca yeniden inşa edilmiş ve onarılıp m&uuml;kemmelleştirilmiştir. Bug&uuml;n bu temiz harem duvar, kubbe, alanlar, kemerler, meydanlar ve bir&ccedil;ok g&uuml;zel g&uuml;ldesteleri kapsamaktadır. Haremin yapılarının her birinin tarihi seyri aşağıda a&ccedil;ıklanmıştır:\r\n\r\n\r\n	Temiz Kabir:\r\n\r\n\r\n	Hicri 605. yılında A&rsquo;li Muzaffer hanedanının b&uuml;y&uuml;ğ&uuml; &ldquo;Emir Muzaffer Ahmet bin İsmail&rsquo;in&rdquo; buyruğuyla d&ouml;nemin en b&uuml;y&uuml;k &ccedil;ini &uuml;stadı &ldquo;Muhammed bin Ebi Tahir Kaşi Kumi&rdquo; kabrin değişik &ccedil;inilerini yapmaya ve inşa etmeye başlamış ve sekiz yıl sonra 613. yılda onun &ccedil;inileri hazırlanmış ve yerine takılmıştır. Son olarak Şemsi 1377. yılda temiz kabir &ccedil;ini ve taş karışımından oluşan yeni bir şekil ile yeniden yapılandırılmış ve aynı şekilde i&ccedil; duvarları yeşil mermer taşıyla s&uuml;slenmiştir.&nbsp; &nbsp;\r\n\r\n\r\n	Duvar:\r\n\r\n\r\n	Hicri 965 yılında Safevi şahı Tahmasıp kabrin d&ouml;rt tarafına yedi renkli fayansla s&uuml;slenmiş tuğla ve bir takım yazıtlar ile bir duvar yapmış ve hem mezarın g&ouml;r&uuml;lmesi ve hem de ziyaret&ccedil;ilerin bağışlarını duvarın i&ccedil;ine atmaları i&ccedil;in onun etrafında bir takım b&ouml;lmeler a&ccedil;mıştır. Hicri-kameri 1230 yılında Fetih Ali Şah bu duvarı g&uuml;m&uuml;şle kaplatmıştır. Bu duvar zaman aşımıyla &ccedil;&uuml;r&uuml;m&uuml;ş ve 1280 yılında eski duvarın g&uuml;m&uuml;ş&uuml; ve depoda hazırlanmış mevcut g&uuml;m&uuml;şler ile yapılmış duvar onun yerine konulmuştur. Bu duvar birka&ccedil; defa yenilenmiş, onarılmış ve uzun yıllar boyunca Hz Masume&rsquo;nin (s.a) kabri &uuml;zerinde kalmıştır. Hicri-şemsi 1368 yılında d&ouml;nemin vakıf başkanlığının emriyle duvarın şekli değiştirilmiş ve &ouml;zel sanatsal zarafet ve ustalıklar taşıyan yeni bir duvar onun yerine monte edilmiştir. Bu duvar bug&uuml;ne dek Hz Masume&rsquo;nin (s.a) nurani t&uuml;rbesinin &uuml;zerinde bulunmakta ve 1961 yılının Şubat ayında bir takım yeni onarım ve tamiratlardan ge&ccedil;irilmiştir.\r\n\r\n\r\n	Alanlar:\r\n\r\n\r\n	Temiz duvara yakın yerler alan olarak adlandırılmaktadır. Temiz harem d&ouml;rt alan i&ccedil;ermektedir:\r\n\r\n\r\n	1. Eser Mescidi ile temiz duvar arasındaki b&ouml;lgedeki başucu alanı yer alır ve bu alan aynalar ve &ccedil;ok g&uuml;zel al&ccedil;ı nakış&ccedil;ılığı ile s&uuml;slenmiştir.\r\n\r\n\r\n	2. Altın kemer ve temiz duvar arasındaki b&ouml;lgede de Daru&rsquo;l Huffaz alanı mevcuttur.\r\n\r\n\r\n	3. Kadınlar b&ouml;l&uuml;m&uuml;nde ve Hz Masume&rsquo;nin (s.a) ayakucu kısmında ayna (Şehit Beheşti) alanı yer alır.\r\n\r\n\r\n	4. Tabatabai Mescidi ile temiz duvar arasındaki b&ouml;lgede de &ouml;n alan yer alır.\r\n\r\n\r\n	Meydanlar:\r\n\r\n\r\n	Temiz harem &uuml;&ccedil; meydana sahiptir:\r\n\r\n\r\n	1. Yeni (Atabeki) Meydan:\r\n\r\n\r\n	Bu g&uuml;zel meydan kuzey, g&uuml;ney, doğu ve batı diye d&ouml;rt kemeri i&ccedil;erir. Kuzey kemerine eşiğin meydanından, g&uuml;ney kemerine kıble tarafından, doğu kemerine İrem yolu tarafından ve batı kemerine de ayna alanından girilir. Belirtilen bu kemerlerin her birinde &ouml;zel işlemeler, sanatsal eserler ve mimari yapıtlar kullanılmıştır. Bu meydan Mirza Ali Asgar Han Sadrazamın eserlerindendir ve hicri-kameri 1295 yılından 1303 yılına dek inşası s&uuml;rm&uuml;şt&uuml;r.\r\n\r\n\r\n	2. Eski Meydan:\r\n\r\n\r\n	Eski Meydan (kabrin kuzeyinde yer alan) ilk meydandır ve bu m&uuml;barek mek&acirc;nda yapılmış ilk meydandır. Bu meydanı d&ouml;rt g&uuml;zel kemer sarmıştır. Bir kemer altın kemer diye bilinen g&uuml;neydeki azametli kemerdir ve Feyziye&rsquo;nin meydana girişini teşkil eden ve kuzeyde yer alan bir kemer bulunmaktadır. Batı b&ouml;l&uuml;m&uuml;nde ise Mescid-i Azam&rsquo;ın meydan girişini teşkil eden bir kemer bulunmaktadır. Doğuda ise eski meydanın yeni meydana girişini teşkil eden bir kemer yer alır. Bu meydan ve etrafındaki kemerleri hicri-kameri 925. yılda Safevi şahı İsmai&rsquo;in eşi inşa etmiştir. 1377. yılda ise bu meydan ve etraftaki kabirlerde hen&uuml;z de s&uuml;ren temel onarımlar ger&ccedil;ekleştirilmiştir.\r\n\r\n\r\n	3. Sahibu&rsquo;z Zaman Meydanı: Bu meydan kendine bağlı birimlerle birlikte sekiz bin metre kare alanı kapsar ve d&ouml;rt giriş y&ouml;n&uuml; bulunmur. 1381 yılında başlamış 1384 yılında ise a&ccedil;ılışı yapılmıştır. (Doğu girişi İmam Humeyni (r.a) alanı, batı girişi demir k&ouml;pr&uuml;, kuzey girişi Mescidi A&rsquo;zam alanı ve g&uuml;ney girişini ise yeni yapılmakta olan yol teşkil etmektedir.) Bu meydanın etrafındaki duvarlar yapısal ve Kufi hatlarıyla Kur&rsquo;an yazıtlarıyla nakşedilmiştir ve yeni yapı ve planda beyaz &ccedil;imento ve tuğla ile sentezlenerek inşa edilmiştir.\r\n\r\n\r\n	G&uuml;ldesteler:\r\n\r\n\r\n	1. Altın Kemer G&uuml;ldesteleri:\r\n\r\n\r\n	Eski meydanda bulunan bu kemerin iki tarafına yılankavi suretinde tasarlanmış fayanslar ile kaplanmış g&uuml;ldesteler (tavan &uuml;zerinden 17 metre 40 cm y&uuml;ksekliğinde ve 1,5 metre genişliğinde) yapılmış ve kıvrımlar arasında &ldquo;Allah&rdquo;, &ldquo;Muhammed&rdquo; ve &ldquo;Ali&rdquo; m&uuml;barek isimleri Kufi hattıyla yazılmış ve onların başında da &ldquo;ان الله و ملائکته یصلون ...&rdquo; yazılmıştır. Bu ezan yerleri hicri-kameri 1285 yılında Muhammed H&uuml;seyin Han Şahsun Şahabu&rsquo;l M&uuml;lk&rsquo;&uuml;n buyruğuyla altınla kaplanmıştır. Hicri-Şemsi 1385 yılında da bu g&uuml;ldesteler &uuml;zerinde başka onarımlar ger&ccedil;ekleştirilmiş ve g&uuml;ldestelerin u&ccedil;ları altınla kaplanmıştır.\r\n\r\n\r\n	2. Ayna Kemeri G&uuml;ldesteleri:\r\n\r\n\r\n	Bunlar iki ezan yerindeki kemerlerin iki tarafında yer alan s&uuml;tunların &uuml;zerinde bulunup eşiğin en y&uuml;ksek yapıtları sayılır. Bunların y&uuml;ksekliği tavan &uuml;zerinden 28 metre ve meydan d&uuml;zeyi &uuml;zerinden ise 42 metre 80 cm&rsquo;dir. Genişlikleri ise 3 metre 30 cm&rsquo;dir. Ezan yerlerinin &uuml;st&uuml;nde yaklaşık bir metre genişliğinde yazıtlar bulunur ve bu ezan yerlerinin birinde bulunan yazı &ldquo;لا حول ولا قوه الا بالله العلى العظیم&rdquo; ve diğerinde ise &ldquo;سبحان الله و الحمدلله و لا اله الا الله و الله اکبر&rdquo; yazıtı bulunur. Her iki ezan yeri de baştan yukarı fayans ile kaplıdır ve onlar arasında y&uuml;ce Allah&rsquo;ın isimleri yer alır. Bunları hazırlayan şahıs Emin Sultan ve mimarı ise &uuml;stad Hasam Mimar Kumi&rsquo;dir. Belirtilen g&uuml;ldestelerin fayansla kaplanması İslam devriminin ger&ccedil;ekleşmesinden sonra değiştirilmiştir.\r\n\r\n\r\n	3. B&uuml;y&uuml;k Meydan G&uuml;ldesteleri:\r\n\r\n\r\n	B&uuml;y&uuml;k (yeni veya Atabek) meydan ayna kemeri karşısında yer alır. Onlar, sekiz eşit yanlı fayanslar ile kaplanmıştır. Bu g&uuml;ldestelerin d&ouml;rd&uuml;n&uuml;n &uuml;zerinde m&uuml;barek &ldquo;Allah&rdquo;, &ldquo;Muhammed&rdquo; ve &ldquo;Ali&rdquo; isimleri yukarıdan aşağıya d&ouml;rt mertebe şeklinde yazılmıştır.\r\n\r\n\r\n	Daha fazla bilgi edinmek i&ccedil;in http://www.masoumeh.com adresine m&uuml;racaat ediniz.[1]&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1] &Ouml;zetle http://www.masoumeh.com adresinden alınmıştır.',''),(208,'tr216','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bu ayet &ouml;nemli bir konuya işaret etmekte ve toplumlardaki yaygın ahlaki meseleler ve hayat y&ouml;ntemlerini a&ccedil;ıklamada İslam dininin kendine &ouml;zg&uuml; dikkat ve &ouml;zelliklerini g&ouml;stermektedir. Bu, hem g&uuml;nl&uuml;k yaşam ve hem de yılın &ouml;zel bir vaktinde yapılan ibadetlerde kendisinden istifade edilmesi gereken tabii bir takvimden haber vermektedir. Ger&ccedil;ekte ay ve hilaller insanlar i&ccedil;in tabii bir takvim sayılır ve halkın okumuş veya okumamış kesimi d&uuml;nyanın her noktasında olursa olsunlar bu tabii takvimden istifade edebilir. Kur&rsquo;an, ardından hac hakkında cahili hurafelerden sayılan bir gelenek ve g&ouml;reneğe (cahiliyet d&ouml;neminde insanlar ihram elbisesi giyer, evin kapısından i&ccedil;eriye girmez ve bunu ihramlılar i&ccedil;in yasak bilirlerdi) işaret etmekte ve insanları bundan men etmektedir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;İlgili ayet ş&ouml;yle buyurmaktadır: Sana, hil&acirc;lleri soruyorlar. De ki: &ldquo;Onlar, insanlar ve hac i&ccedil;in vakit &ouml;l&ccedil;&uuml;leridir. İyilik, evlere arkalarından girmeniz değildir. Ama iyi davranış, takva sahibi (Allah&rsquo;a karşı gelmekten sakınan) insanın davranışıdır. Evlere kapılarından girin. Allah&rsquo;a karşı gelmekten sakının ki kurtuluşa eresiniz.[1] Bu ayet &ouml;nemli bir konuya işaret etmekte ve toplumlardaki genel ahlaki meseleler ve hayat y&ouml;ntemlerini beyan etmede İslam dininin kendine &ouml;zg&uuml; dikkat ve &ouml;zelliklerini g&ouml;stermektedir. Bu ayetteki konular hakkında bilgilenmek ve onlar arasındaki ilişkiyi kavramak i&ccedil;in ayetin iniş sebebi ve tefsirini belirtmemiz gerekir: Bir rivayette ş&ouml;yle belirtilmiştir: &ldquo;Muaz b. Cebel Hz. Peygamber-i Ekrem&rsquo;in (s.a.a) yanına geldi ve ona bizden bir&ccedil;oğu hilalin manasının ne olduğunu sormaktadır diye s&ouml;yledi. Hilalin hangi faydası vardır ve neden ay k&acirc;mil bir hilal şekline b&uuml;r&uuml;nmekte ve sonra ilk haline d&ouml;nmektedir? Bunun &uuml;zerine y&uuml;ce Allah yukarıdaki ayeti nazil etti ve onlara cevap verdi.&rdquo; Bir başka rivayette de ş&ouml;yle belirtilmiştir: Yahudilerden bir topluluk Allah Resul&uuml;nden (s.a.a) ayın hilali ne i&ccedil;indir ve onun faydası nedir diye sordu. Bunun &uuml;zerine yukarıdaki ayet nazil oldu ve hayat d&uuml;zenindeki hilalin maddi ve manevi faydalarını a&ccedil;ıkladı. Kur&rsquo;an onların sorusunu şu şekilde yansıtmıştır: &ldquo;Ayın hilalleri hakkında senden soruyorlar&rdquo; (یَسْئَلُونَکَ عَنِ الْأَهِلَّةِ) &ldquo;Ehille&rdquo; hilalin &ccedil;oğulu olup birinci ve ikinci gecedeki ay manasına gelir. Bazıları, ayın ilk &uuml;&ccedil; gece &ldquo;hilal&rdquo; adını taşıdığını ve sonra ona &ldquo;kamer&rdquo; dendiğini s&ouml;ylemiştir. Bazıları ise bundan &ouml;ncesini hilal olarak adlandırmıştır.[2] Kur&rsquo;an ardından ş&ouml;yle buyurmaktadır: &ldquo;Deki bunlar insanlar ve hac i&ccedil;in vakitlerdir&rdquo; (قُلْ هِیَ مَواقِیتُ لِلنَّاسِ وَ الْحَجِّ) insanlar hem g&uuml;nl&uuml;k hayatlarında ve hem de yıllık belirli vakti olan ibadetleri yapmada ondan istifade eder.&nbsp; Ger&ccedil;ekte ay ve hilaller insanlar i&ccedil;in tabii bir takvimdir ve halkın bilgili ve bilgisiz kesimi d&uuml;nyanın her neresinde olurlarsa olsunlar bu tabii takvimden istifade eder. Ayın başını, ortasını ve sonunu tanıyarak tecr&uuml;beli bireyler dikkat etmeleri durumunda ayın t&uuml;m gecelerini onunla tespit edebilir. İnsanın toplumsal hayat d&uuml;zeninin takvimsiz yani tarihi belirlemek i&ccedil;in hesaplı ve genel bir vesile olmadan s&uuml;r&uuml;d&uuml;r&uuml;lmesinin imk&acirc;nsız olduğu apa&ccedil;ıktır; bu delil uyarınca y&uuml;ce Allah hayat d&uuml;zeni i&ccedil;in bu evrensel takvimi herkesin istifadesine sunmuştur. Esasen İslam kanunlarının &uuml;st&uuml;nl&uuml;klerinden biri, onun kanunlarının tabii kıstaslar esasınca oluşturulmuş olmasıdır; zira tabii kıstaslar herkesin elinde olan ve zaman aşımının etki etmediği bir vesiledir. Bunun tersine tabii olmayan kıstaslar ise herkesin elinde değildir, hatta &ccedil;ağımızda hen&uuml;z insanların t&uuml;m&uuml; evrensel kıstaslardan istifade edememektedir. Bundan dolayı İslam&rsquo;ın bazen avu&ccedil;, bazen adım, bazen parmak bendi ve bazen de boy uzunluğunca &ouml;l&ccedil;&uuml;ler tayin ettiğini ve g&uuml;neşin batması, fecrin doğması, g&uuml;neşin &ouml;ğlenin ortasından ge&ccedil;mesi ve ayın g&ouml;r&uuml;nmesiyle vakti tayin ettiğini belirlediğini g&ouml;zlemlemekteyiz. Burada kameri ayların şemsi aylardan &uuml;st&uuml;nl&uuml;ğ&uuml; ortaya &ccedil;ıkmaktadır. Her ne kadar her ikisi de g&ouml;k cisimlerinin hareketinden alınmışsa da kameri aylar herkes i&ccedil;in g&ouml;zlemlenebilir &ouml;zelliktedir, şemsi aylar ise ellerindeki ara&ccedil;lar ile sadece yıldızbilimciler i&ccedil;in tespit edilebilir niteliktedir. &Ouml;rneğin herhangi bir ayda g&uuml;neşin hangi felek şekilleri karşısında bulunduğu ve hangi g&ouml;k burcunda olduğu meselesi bu kabildendir. Burada şu soru akla gelmektedir: Soru soranların kastettiği şey bu değişimlerin faydası mıydı yoksa k&acirc;mil ay şekline d&ouml;n&uuml;ş&uuml;nceye dek hilalin nasıl ortaya &ccedil;ıktığı ve d&ouml;n&uuml;ş&uuml;mlerimidir. Bazı m&uuml;fessirler birinci ihtimali benimsemiş, bazıları ise ikinci ihtimali kabul etmiş ve ş&ouml;yle demiştir: Hilallerin ortaya &ccedil;ıkma nedenlerini sormak, kendileri i&ccedil;in her hangi bir fayda sağlamıyordu ve belki de bunun cevabının anlaşılması bir&ccedil;oğu i&ccedil;in zordu. Kur&rsquo;an bunun neticelerini a&ccedil;ıklamış ve b&ouml;ylece insanlara her yerde neticelerin peşinde olmaları gerektiğini &ouml;ğretmiştir. Ardından ayetin devamında Kur&rsquo;an hac konusuyla ve hilal vesilesi ile mevsimin belirlenmesi konusuyla uyuşur bir şekilde hac hakkındaki cahiliyetin hurafe gelenek ve g&ouml;reneklerinden birine işaret etmiş ve insanları bundan men etmiştir. Ayet ş&ouml;yle buyurmaktadır: İyi iş evin arkasından eve girmenizde değildir, iyilik takvalı olmanız, evin kapısından i&ccedil;eriye girmeniz ve kurtulmak i&ccedil;in Allah&rsquo;tan sakınmanızdır. Bir&ccedil;ok m&uuml;fessir, cahiliyet d&ouml;neminde insanların ihram elbisesi giydiğinde normal bir yolla ve kapıdan eve girmediklerini ve bunun ihram elbisesi giymiş kimseler i&ccedil;in yasak olduğunu s&ouml;ylemiştir. Bu y&uuml;zden onlar evin arkasında bir t&uuml;nel a&ccedil;makta ve ihramlı oldukları sırada sadece o t&uuml;nelden i&ccedil;eriye girmekteydiler. Onlar bunun iyi bir iş olduğuna inanmaktaydı; &ccedil;&uuml;nk&uuml; bu iş bir adeti terk etmek idi ve ihramlı olmak da bir grup adeti terk etmekten ibaretti. O halde bu işle adet terk etmek tamamlanmalıydı.[3]&nbsp; Bazıları da bu işin ihram halindeyken tavan altından ge&ccedil;memek gayesiyle yapıldığını s&ouml;ylemiştir; zira kapıdan ge&ccedil;mektense duvardan a&ccedil;ılmış bir t&uuml;nelden ge&ccedil;mek bu hedef i&ccedil;in daha iyiydi. Ama Kur&rsquo;an iyiliğin takvada olduğunu, hurafe adet ve geleneklerde olmadığını a&ccedil;ık&ccedil;a belirtmekte ve ardından normal şekilde evinize girin diye emretmektedir. Bu ayetin daha geniş ve genel manası vardır ve bu şudur: Dinsel olan veya dinsel olmayan her işe teşebb&uuml;s edildiğinde doğru yoldan işe başlanmalı, sapkın ve ters yollara başvurulmamalıdır. Nitekim Cabir, İmam Bakır&rsquo;ın (a.s) s&ouml;z&uuml;nden bu manayı nakletmiştir. Burada bundan istifade ederek ayetin başı ve sonu arasında başka bir bağlantı da kurulabilir: Her iş kendine has doğru bir y&ouml;ntemle yapılmalı ve hac gibi bir ibadet de ayın hilali ile tayin edilmiş kendi belirli vaktinde yerine getirilmelidir.[4]&nbsp; Bundan dolayı bu ayetin tefsirine m&uuml;racaat eden kimseler ondaki tutarlılığı kavrayacaktır.</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1] Bakara Suresi, 189. ayet: &quot;یَسْئَلُونَکَ عَنِ الْأَهِلَّةِ قُلْ هِیَ مَواقِیتُ لِلنَّاسِ وَ الْحَجِّ وَ لَیْسَ الْبِرُّ بِأَنْ تَأْتُوا الْبُیُوتَ مِنْ ظُهُورِها وَ لکِنَّ الْبِرَّ مَنِ اتَّقى&rlm; وَ أْتُوا الْبُیُوتَ مِنْ أَبْوابِها وَ اتَّقُوا اللَّهَ لَعَلَّکُمْ تُفْلِحُونَ&quot;.</p>\r\n\r\n<p>\r\n	[2] Mekarim Şirazi, Nasır, Tefsiri Numune, c: 2, s: 10, Daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran, 1374 h.ş.</p>\r\n\r\n<p>\r\n	[3] Tefsiri Beyzavi, Tefsir-i Numune&rsquo;den ilgili ayet c. 2, s. 10&rsquo;dan alıntılanmıştır.</p>\r\n\r\n<p>\r\n	[4] Tefsir-i Numune, c. 2, s. 10.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Bu ayet &ouml;nemli bir konuya işaret etmekte ve toplumlardaki yaygın ahlaki meseleler ve hayat y&ouml;ntemlerini a&ccedil;ıklamada İslam dininin kendine &ouml;zg&uuml; dikkat ve &ouml;zelliklerini g&ouml;stermektedir. Bu, hem g&uuml;nl&uuml;k yaşam ve hem de yılın &ouml;zel bir vaktinde yapılan ibadetlerde kendisinden istifade edilmesi gereken tabii bir takvimden haber vermektedir. Ger&ccedil;ekte ay ve hilaller insanlar i&ccedil;in tabii bir takvim sayılır ve halkın okumuş veya okumamış kesimi d&uuml;nyanın her noktasında olursa olsunlar bu tabii takvimden istifade edebilir. Kur&rsquo;an, ardından hac hakkında cahili hurafelerden sayılan bir gelenek ve g&ouml;reneğe (cahiliyet d&ouml;neminde insanlar ihram elbisesi giyer, evin kapısından i&ccedil;eriye girmez ve bunu ihramlılar i&ccedil;in yasak bilirlerdi) işaret etmekte ve insanları bundan men etmektedir.','&nbsp;İlgili ayet ş&ouml;yle buyurmaktadır: Sana, hil&acirc;lleri soruyorlar. De ki: &ldquo;Onlar, insanlar ve hac i&ccedil;in vakit &ouml;l&ccedil;&uuml;leridir. İyilik, evlere arkalarından girmeniz değildir. Ama iyi davranış, takva sahibi (Allah&rsquo;a karşı gelmekten sakınan) insanın davranışıdır. Evlere kapılarından girin. Allah&rsquo;a karşı gelmekten sakının ki kurtuluşa eresiniz.[1] Bu ayet &ouml;nemli bir konuya işaret etmekte ve toplumlardaki genel ahlaki meseleler ve hayat y&ouml;ntemlerini beyan etmede İslam dininin kendine &ouml;zg&uuml; dikkat ve &ouml;zelliklerini g&ouml;stermektedir. Bu ayetteki konular hakkında bilgilenmek ve onlar arasındaki ilişkiyi kavramak i&ccedil;in ayetin iniş sebebi ve tefsirini belirtmemiz gerekir: Bir rivayette ş&ouml;yle belirtilmiştir: &ldquo;Muaz b. Cebel Hz. Peygamber-i Ekrem&rsquo;in (s.a.a) yanına geldi ve ona bizden bir&ccedil;oğu hilalin manasının ne olduğunu sormaktadır diye s&ouml;yledi. Hilalin hangi faydası vardır ve neden ay k&acirc;mil bir hilal şekline b&uuml;r&uuml;nmekte ve sonra ilk haline d&ouml;nmektedir? Bunun &uuml;zerine y&uuml;ce Allah yukarıdaki ayeti nazil etti ve onlara cevap verdi.&rdquo; Bir başka rivayette de ş&ouml;yle belirtilmiştir: Yahudilerden bir topluluk Allah Resul&uuml;nden (s.a.a) ayın hilali ne i&ccedil;indir ve onun faydası nedir diye sordu. Bunun &uuml;zerine yukarıdaki ayet nazil oldu ve hayat d&uuml;zenindeki hilalin maddi ve manevi faydalarını a&ccedil;ıkladı. Kur&rsquo;an onların sorusunu şu şekilde yansıtmıştır: &ldquo;Ayın hilalleri hakkında senden soruyorlar&rdquo; (یَسْئَلُونَکَ عَنِ الْأَهِلَّةِ) &ldquo;Ehille&rdquo; hilalin &ccedil;oğulu olup birinci ve ikinci gecedeki ay manasına gelir. Bazıları, ayın ilk &uuml;&ccedil; gece &ldquo;hilal&rdquo; adını taşıdığını ve sonra ona &ldquo;kamer&rdquo; dendiğini s&ouml;ylemiştir. Bazıları ise bundan &ouml;ncesini hilal olarak adlandırmıştır.[2] Kur&rsquo;an ardından ş&ouml;yle buyurmaktadır: &ldquo;Deki bunlar insanlar ve hac i&ccedil;in vakitlerdir&rdquo; (قُلْ هِیَ مَواقِیتُ لِلنَّاسِ وَ الْحَجِّ) insanlar hem g&uuml;nl&uuml;k hayatlarında ve hem de yıllık belirli vakti olan ibadetleri yapmada ondan istifade eder.&nbsp; Ger&ccedil;ekte ay ve hilaller insanlar i&ccedil;in tabii bir takvimdir ve halkın bilgili ve bilgisiz kesimi d&uuml;nyanın her neresinde olurlarsa olsunlar bu tabii takvimden istifade eder. Ayın başını, ortasını ve sonunu tanıyarak tecr&uuml;beli bireyler dikkat etmeleri durumunda ayın t&uuml;m gecelerini onunla tespit edebilir. İnsanın toplumsal hayat d&uuml;zeninin takvimsiz yani tarihi belirlemek i&ccedil;in hesaplı ve genel bir vesile olmadan s&uuml;r&uuml;d&uuml;r&uuml;lmesinin imk&acirc;nsız olduğu apa&ccedil;ıktır; bu delil uyarınca y&uuml;ce Allah hayat d&uuml;zeni i&ccedil;in bu evrensel takvimi herkesin istifadesine sunmuştur. Esasen İslam kanunlarının &uuml;st&uuml;nl&uuml;klerinden biri, onun kanunlarının tabii kıstaslar esasınca oluşturulmuş olmasıdır; zira tabii kıstaslar herkesin elinde olan ve zaman aşımının etki etmediği bir vesiledir. Bunun tersine tabii olmayan kıstaslar ise herkesin elinde değildir, hatta &ccedil;ağımızda hen&uuml;z insanların t&uuml;m&uuml; evrensel kıstaslardan istifade edememektedir. Bundan dolayı İslam&rsquo;ın bazen avu&ccedil;, bazen adım, bazen parmak bendi ve bazen de boy uzunluğunca &ouml;l&ccedil;&uuml;ler tayin ettiğini ve g&uuml;neşin batması, fecrin doğması, g&uuml;neşin &ouml;ğlenin ortasından ge&ccedil;mesi ve ayın g&ouml;r&uuml;nmesiyle vakti tayin ettiğini belirlediğini g&ouml;zlemlemekteyiz. Burada kameri ayların şemsi aylardan &uuml;st&uuml;nl&uuml;ğ&uuml; ortaya &ccedil;ıkmaktadır. Her ne kadar her ikisi de g&ouml;k cisimlerinin hareketinden alınmışsa da kameri aylar herkes i&ccedil;in g&ouml;zlemlenebilir &ouml;zelliktedir, şemsi aylar ise ellerindeki ara&ccedil;lar ile sadece yıldızbilimciler i&ccedil;in tespit edilebilir niteliktedir. &Ouml;rneğin herhangi bir ayda g&uuml;neşin hangi felek şekilleri karşısında bulunduğu ve hangi g&ouml;k burcunda olduğu meselesi bu kabildendir. Burada şu soru akla gelmektedir: Soru soranların kastettiği şey bu değişimlerin faydası mıydı yoksa k&acirc;mil ay şekline d&ouml;n&uuml;ş&uuml;nceye dek hilalin nasıl ortaya &ccedil;ıktığı ve d&ouml;n&uuml;ş&uuml;mlerimidir. Bazı m&uuml;fessirler birinci ihtimali benimsemiş, bazıları ise ikinci ihtimali kabul etmiş ve ş&ouml;yle demiştir: Hilallerin ortaya &ccedil;ıkma nedenlerini sormak, kendileri i&ccedil;in her hangi bir fayda sağlamıyordu ve belki de bunun cevabının anlaşılması bir&ccedil;oğu i&ccedil;in zordu. Kur&rsquo;an bunun neticelerini a&ccedil;ıklamış ve b&ouml;ylece insanlara her yerde neticelerin peşinde olmaları gerektiğini &ouml;ğretmiştir. Ardından ayetin devamında Kur&rsquo;an hac konusuyla ve hilal vesilesi ile mevsimin belirlenmesi konusuyla uyuşur bir şekilde hac hakkındaki cahiliyetin hurafe gelenek ve g&ouml;reneklerinden birine işaret etmiş ve insanları bundan men etmiştir. Ayet ş&ouml;yle buyurmaktadır: İyi iş evin arkasından eve girmenizde değildir, iyilik takvalı olmanız, evin kapısından i&ccedil;eriye girmeniz ve kurtulmak i&ccedil;in Allah&rsquo;tan sakınmanızdır. Bir&ccedil;ok m&uuml;fessir, cahiliyet d&ouml;neminde insanların ihram elbisesi giydiğinde normal bir yolla ve kapıdan eve girmediklerini ve bunun ihram elbisesi giymiş kimseler i&ccedil;in yasak olduğunu s&ouml;ylemiştir. Bu y&uuml;zden onlar evin arkasında bir t&uuml;nel a&ccedil;makta ve ihramlı oldukları sırada sadece o t&uuml;nelden i&ccedil;eriye girmekteydiler. Onlar bunun iyi bir iş olduğuna inanmaktaydı; &ccedil;&uuml;nk&uuml; bu iş bir adeti terk etmek idi ve ihramlı olmak da bir grup adeti terk etmekten ibaretti. O halde bu işle adet terk etmek tamamlanmalıydı.[3]&nbsp; Bazıları da bu işin ihram halindeyken tavan altından ge&ccedil;memek gayesiyle yapıldığını s&ouml;ylemiştir; zira kapıdan ge&ccedil;mektense duvardan a&ccedil;ılmış bir t&uuml;nelden ge&ccedil;mek bu hedef i&ccedil;in daha iyiydi. Ama Kur&rsquo;an iyiliğin takvada olduğunu, hurafe adet ve geleneklerde olmadığını a&ccedil;ık&ccedil;a belirtmekte ve ardından normal şekilde evinize girin diye emretmektedir. Bu ayetin daha geniş ve genel manası vardır ve bu şudur: Dinsel olan veya dinsel olmayan her işe teşebb&uuml;s edildiğinde doğru yoldan işe başlanmalı, sapkın ve ters yollara başvurulmamalıdır. Nitekim Cabir, İmam Bakır&rsquo;ın (a.s) s&ouml;z&uuml;nden bu manayı nakletmiştir. Burada bundan istifade ederek ayetin başı ve sonu arasında başka bir bağlantı da kurulabilir: Her iş kendine has doğru bir y&ouml;ntemle yapılmalı ve hac gibi bir ibadet de ayın hilali ile tayin edilmiş kendi belirli vaktinde yerine getirilmelidir.[4]&nbsp; Bundan dolayı bu ayetin tefsirine m&uuml;racaat eden kimseler ondaki tutarlılığı kavrayacaktır.\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1] Bakara Suresi, 189. ayet: &quot;یَسْئَلُونَکَ عَنِ الْأَهِلَّةِ قُلْ هِیَ مَواقِیتُ لِلنَّاسِ وَ الْحَجِّ وَ لَیْسَ الْبِرُّ بِأَنْ تَأْتُوا الْبُیُوتَ مِنْ ظُهُورِها وَ لکِنَّ الْبِرَّ مَنِ اتَّقى&rlm; وَ أْتُوا الْبُیُوتَ مِنْ أَبْوابِها وَ اتَّقُوا اللَّهَ لَعَلَّکُمْ تُفْلِحُونَ&quot;.\r\n\r\n\r\n	[2] Mekarim Şirazi, Nasır, Tefsiri Numune, c: 2, s: 10, Daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran, 1374 h.ş.\r\n\r\n\r\n	[3] Tefsiri Beyzavi, Tefsir-i Numune&rsquo;den ilgili ayet c. 2, s. 10&rsquo;dan alıntılanmıştır.\r\n\r\n\r\n	[4] Tefsir-i Numune, c. 2, s. 10.\r\n\r\n\r\n	&nbsp;'),(209,'tr215','<p>\r\n	<br />\r\n	&nbsp;Ağlamak diğer şeyler gibi insana verilmiş ilahi b&uuml;y&uuml;k nimetlerden biridir. İmam (a.s) ş&ouml;yle buyuruyor: G&ouml;zlerin ağlaması ve kalplerin korkması ilahi rahmettendir.[1] Nitekim dini &ouml;ğretilerimizden elde edildiği kadarıyla ağlamak bir&ccedil;ok eser ve bereketi ardından getirir. İmamlar da en iyi hallerinde namazda veya Rableri ile gece yarısında m&uuml;nacat ederken ağlayarak bu fırsatlardan yararlanmaktaydı. Nakledildiği &uuml;zere İmam Musa bin Cafer (a.s) her zaman Allah korkusundan ağlar ve kendisinin sakalı g&ouml;zyaşından ıslanırdı.[2]</p>\r\n\r\n<p>\r\n	İmamların Ağlamasının Nedenleri</p>\r\n\r\n<p>\r\n	Namaz esnasında veya başka vakitlerde İmamların bir&ccedil;ok kez ağlamasının bir&ccedil;ok nedeni olabilir. Burada kısa olması hedefiyle bunların bazılarına işaret edilecektir:</p>\r\n\r\n<p>\r\n	1. Allah&rsquo;a yakınlaşmak: İmamların ağlamasının sebeplerinden biri Allah&rsquo;a yakınlaşmak i&ccedil;in olabilir. İmam Rıza&rsquo;dan (a.s) ş&ouml;yle nakledilmiştir: Allah&rsquo;ın Musa (a.s) ile m&uuml;nacat ettiği hususlarda ş&ouml;yle yer almıştır: Bana yakınlaşmak isteyenler ağlamak ve benden korkmak gibi şeylerden daha iyi bir vesile ile bana yakın olamazlar.[3]</p>\r\n\r\n<p>\r\n	2. &Uuml;mmet i&ccedil;in rahmet dilemek: İmam Ali (a.s ) bu hususta ş&ouml;yle buyuruyor: Eğer bir &uuml;mmet i&ccedil;inde bir kul ağlarsa, y&uuml;ce Allah onların t&uuml;m&uuml;n&uuml; o şahsın ağlaması hatırına bağışlar.[4] Aynı şekilde İmam Sadık (a.s) ş&ouml;yle buyuruyor: Eğer halk arasında bir şahıs ağlarsa, onların t&uuml;m&uuml; Allah&rsquo;ın rahmetine kavuşur.[5]</p>\r\n\r\n<p>\r\n	3. Allah&rsquo;ın sevgisini kazanmak: İmam Bakır (a.s) ş&ouml;yle buyuruyor: Gece karanlığında Allah korkusundan akıtılan ve Allah&rsquo;tan başka bir şeyi gaye edinmeyen bir damla yaştan y&uuml;ce Allah nezdinde daha sevgili olan bir damla yoktur.[6]</p>\r\n\r\n<p>\r\n	4. Kalbin nurlanması: İmam Ali (a.s) ş&ouml;yle buyuruyor: Allah korkusundan ağlamak kalbi nurlandırır.[7]</p>\r\n\r\n<p>\r\n	Namaz Kılarken Ağlamak</p>\r\n\r\n<p>\r\n	Bir rivayette belirtiliği &uuml;zere y&uuml;ce Allah, Hz. İsa&rsquo;ya (a.s) ş&ouml;yle buyurmuştur: Ey İsa namaz kılarken nefsine ağla.[8] Ravi ş&ouml;yle aktarmaktadır: İmam Sadık&rsquo;tan (a.s) ağlamak namazı bozar mı diye namaz kılarken ağlamak hakkında sordum ve İmam (a.s)&nbsp; ş&ouml;yle buyurdu: Eğer ağlamak cennet veya cehennem i&ccedil;in olursa, namazdaki en &uuml;st&uuml;n amellerden sayılır.[9] Bundan dolayı namaz kılarken ve Allah ile m&uuml;nacat ederken en &uuml;st&uuml;n amel ağlamaktır ve İmamlar (a.s)&nbsp; ve Allah&rsquo;ın diğer velileri de bununla amel etmişlerdir.</p>\r\n\r\n<p>\r\n	Ağlama t&uuml;rleri, eserleri ve faydaları hakkında daha fazla bildi edinmek i&ccedil;in hawza.net sitesindeki &ldquo;Ferhengi Gerye&rdquo; makalesine m&uuml;racaat edebilirsiniz.</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Meclisi, Biharu&rsquo;l Envar, c. 90, s. 336, M&uuml;essesei El- Vefa, Beyrut, 1404 h.k.</p>\r\n\r\n<p>\r\n	[2] Biharu&rsquo;l Envar, c. 90, s. 336.</p>\r\n\r\n<p>\r\n	[3] Biharu&rsquo;l Envar, c. 13, s. 349.</p>\r\n\r\n<p>\r\n	[4] Biharu&rsquo;l Envar, c. 90, s. 336.</p>\r\n\r\n<p>\r\n	[5] H&uuml;rr&rsquo;&uuml; Amuli, Vesailu&rsquo;ş Şia, c. 11, s. 178.</p>\r\n\r\n<p>\r\n	[6] Kuleyni, Kafi, c. 2, s. 482, Daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran, 1365 h.ş. &quot;ما من قطرة احب الی الله عز و جل من قطرة دموع فی سواد اللیل مخافة من الله لایراد بها غیره&quot;.</p>\r\n\r\n<p>\r\n	[7] Amedi, Temimi, Abdu&rsquo;l Vahid, Gureru&rsquo;l Hikem, c. 2, s. 192, Defteri Tebligatı İslami, Kum, 1366 h.ş.</p>\r\n\r\n<p>\r\n	[8] Biharu&rsquo;l Envar, c. 14, s. 290.</p>\r\n\r\n<p>\r\n	[9] Vesailu&rsquo;ş Şia, c. 14, s. 1251.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','','&nbsp;Ağlamak diğer şeyler gibi insana verilmiş ilahi b&uuml;y&uuml;k nimetlerden biridir. İmam (a.s) ş&ouml;yle buyuruyor: G&ouml;zlerin ağlaması ve kalplerin korkması ilahi rahmettendir.[1] Nitekim dini &ouml;ğretilerimizden elde edildiği kadarıyla ağlamak bir&ccedil;ok eser ve bereketi ardından getirir. İmamlar da en iyi hallerinde namazda veya Rableri ile gece yarısında m&uuml;nacat ederken ağlayarak bu fırsatlardan yararlanmaktaydı. Nakledildiği &uuml;zere İmam Musa bin Cafer (a.s) her zaman Allah korkusundan ağlar ve kendisinin sakalı g&ouml;zyaşından ıslanırdı.[2]\r\n\r\n\r\n	İmamların Ağlamasının Nedenleri\r\n\r\n\r\n	Namaz esnasında veya başka vakitlerde İmamların bir&ccedil;ok kez ağlamasının bir&ccedil;ok nedeni olabilir. Burada kısa olması hedefiyle bunların bazılarına işaret edilecektir:\r\n\r\n\r\n	1. Allah&rsquo;a yakınlaşmak: İmamların ağlamasının sebeplerinden biri Allah&rsquo;a yakınlaşmak i&ccedil;in olabilir. İmam Rıza&rsquo;dan (a.s) ş&ouml;yle nakledilmiştir: Allah&rsquo;ın Musa (a.s) ile m&uuml;nacat ettiği hususlarda ş&ouml;yle yer almıştır: Bana yakınlaşmak isteyenler ağlamak ve benden korkmak gibi şeylerden daha iyi bir vesile ile bana yakın olamazlar.[3]\r\n\r\n\r\n	2. &Uuml;mmet i&ccedil;in rahmet dilemek: İmam Ali (a.s ) bu hususta ş&ouml;yle buyuruyor: Eğer bir &uuml;mmet i&ccedil;inde bir kul ağlarsa, y&uuml;ce Allah onların t&uuml;m&uuml;n&uuml; o şahsın ağlaması hatırına bağışlar.[4] Aynı şekilde İmam Sadık (a.s) ş&ouml;yle buyuruyor: Eğer halk arasında bir şahıs ağlarsa, onların t&uuml;m&uuml; Allah&rsquo;ın rahmetine kavuşur.[5]\r\n\r\n\r\n	3. Allah&rsquo;ın sevgisini kazanmak: İmam Bakır (a.s) ş&ouml;yle buyuruyor: Gece karanlığında Allah korkusundan akıtılan ve Allah&rsquo;tan başka bir şeyi gaye edinmeyen bir damla yaştan y&uuml;ce Allah nezdinde daha sevgili olan bir damla yoktur.[6]\r\n\r\n\r\n	4. Kalbin nurlanması: İmam Ali (a.s) ş&ouml;yle buyuruyor: Allah korkusundan ağlamak kalbi nurlandırır.[7]\r\n\r\n\r\n	Namaz Kılarken Ağlamak\r\n\r\n\r\n	Bir rivayette belirtiliği &uuml;zere y&uuml;ce Allah, Hz. İsa&rsquo;ya (a.s) ş&ouml;yle buyurmuştur: Ey İsa namaz kılarken nefsine ağla.[8] Ravi ş&ouml;yle aktarmaktadır: İmam Sadık&rsquo;tan (a.s) ağlamak namazı bozar mı diye namaz kılarken ağlamak hakkında sordum ve İmam (a.s)&nbsp; ş&ouml;yle buyurdu: Eğer ağlamak cennet veya cehennem i&ccedil;in olursa, namazdaki en &uuml;st&uuml;n amellerden sayılır.[9] Bundan dolayı namaz kılarken ve Allah ile m&uuml;nacat ederken en &uuml;st&uuml;n amel ağlamaktır ve İmamlar (a.s)&nbsp; ve Allah&rsquo;ın diğer velileri de bununla amel etmişlerdir.\r\n\r\n\r\n	Ağlama t&uuml;rleri, eserleri ve faydaları hakkında daha fazla bildi edinmek i&ccedil;in hawza.net sitesindeki &ldquo;Ferhengi Gerye&rdquo; makalesine m&uuml;racaat edebilirsiniz.\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Meclisi, Biharu&rsquo;l Envar, c. 90, s. 336, M&uuml;essesei El- Vefa, Beyrut, 1404 h.k.\r\n\r\n\r\n	[2] Biharu&rsquo;l Envar, c. 90, s. 336.\r\n\r\n\r\n	[3] Biharu&rsquo;l Envar, c. 13, s. 349.\r\n\r\n\r\n	[4] Biharu&rsquo;l Envar, c. 90, s. 336.\r\n\r\n\r\n	[5] H&uuml;rr&rsquo;&uuml; Amuli, Vesailu&rsquo;ş Şia, c. 11, s. 178.\r\n\r\n\r\n	[6] Kuleyni, Kafi, c. 2, s. 482, Daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran, 1365 h.ş. &quot;ما من قطرة احب الی الله عز و جل من قطرة دموع فی سواد اللیل مخافة من الله لایراد بها غیره&quot;.\r\n\r\n\r\n	[7] Amedi, Temimi, Abdu&rsquo;l Vahid, Gureru&rsquo;l Hikem, c. 2, s. 192, Defteri Tebligatı İslami, Kum, 1366 h.ş.\r\n\r\n\r\n	[8] Biharu&rsquo;l Envar, c. 14, s. 290.\r\n\r\n\r\n	[9] Vesailu&rsquo;ş Şia, c. 14, s. 1251.\r\n\r\n\r\n	&nbsp;',''),(210,'tr214','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		D&uuml;şmanı yenilgiye uğratmanın ve onun &uuml;zerinde h&acirc;kimiyet kurmanın y&ouml;ntemlerinden biri psikolojik savaştır ve bunun işlev ve etkisi askeri ve fiziki savaştan derecelerle daha y&uuml;ksektedir. Allah Resul&uuml; (s.a.a) peygamberliğinin ilk yıllarında ink&acirc;rcıların psikolojik ve propagandaya dayalı şiddetli saldırılarına maruz kalmıştır. Hz Peygamber (s.a.a) de ahlaki, insani ve İslami usulleri koruyarak İslam savaş&ccedil;ılarının psikolojisini takviye etme ve d&uuml;şmanın psikolojisini zayıflatmadan ibaret iki boyutta psikolojik savaşın en işlevsel taktiklerini yarattı. Toplumların ilerlemesi ve savaş şekillerinin girift hale gelmesiyle psikolojik savaş askeri savaştan daha &ouml;nemli bir duruma gelmiş ve &uuml;lkelerin siyasal, askeri, ekonomik ve toplumsal faaliyetlerinin bir unsuru addedilmiştir. Bug&uuml;n s&ouml;m&uuml;rgeci ve b&uuml;y&uuml;klenen &uuml;lkelerin siyasal, askeri, ekonomik, toplumsal ve propaganda eksenli faaliyetlerinin &ouml;nemli kısmı psikolojik savaş operasyonlarının hizmetinde kullanılarak hedef se&ccedil;ilen &uuml;lkelerin halkına karşı kullanılmaktadır. Bunun temel hedefi, bu halklara gizli ve his edilmeyecek bir şekilde egemen olmaktır. Bu siyasal hedefe ulaşmak i&ccedil;in iki &ouml;nemli husus vurgulanmıştır:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		A. Karamsarlık ve &uuml;mitsizlik.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		B. Korku ve dehşet uyandırmak.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Psikolojik savaşların değişik y&ouml;ntem ve t&uuml;rleri vardır. Ger&ccedil;ekleri manip&uuml;le etmek i&ccedil;in şayia yaratmak (&uuml;lkelerin y&ouml;neticilerine y&ouml;nelik k&ouml;t&uuml;mserlik yaratmak, halkta kaygı ve ıstırabı artırmak, y&ouml;neticilerin şahsiyetini yıpratmak, inan&ccedil;ları yok etmek, toplumsal sağlıksız atmosferler oluşturmak ve halk arasında ihtilaf &ccedil;ıkarmak), hadiseleri b&uuml;y&uuml;tmek, &ouml;vmek, ikilik &ccedil;ıkarmak ve aldatmak bu kabildendir. Bizim i&ccedil;inde bulunduğumuz İslam toplumunda psikolojik savaşa karşı koymanın tecr&uuml;beyle işlevselliği ispatlanmış en &ouml;nemli yolları şunlardan ibarettir:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		1. Allah Tebarek ve Teala&rsquo;ya tevekk&uuml;l etmek.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		2. D&uuml;şmanı tanıma ve ona karşı koyma yollarını bilmede basiret taşımak.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		3. &Ouml;zg&uuml;ven ve insanın kendi dinsel kimliğine d&ouml;nmesi.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		4. İ&ccedil; cepheyi kontrol etmek ve bu cephe i&ccedil;inde koordineyi sağlamak.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		5. Toplum bireyleri arasında dostluk ve birlikteliği yaratmak.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		6. Doğruluk ve yalandan sakınma k&uuml;lt&uuml;r&uuml;n&uuml; yaymak.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		7. İ&ccedil; ara&ccedil; ve kabiliyetlerden ulusal onur ve iktidar i&ccedil;in yararlanmak.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		8. Hakikat ve propaganda arasındaki farkı g&ouml;rebilmeleri i&ccedil;in yurttaşları eğitmek.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		9. D&uuml;şmanın zaaf noktalarını &ouml;ğrenmek.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		10. D&uuml;şman karşısında a&ccedil;ık faaliyet g&ouml;stermek ve onunla y&uuml;z y&uuml;ze gelmek ve değerleri savunmak.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Cevap vermeden &ouml;nce psikolojik savaşa aşina olmak i&ccedil;in bazı hususları hatırlatmak gerekmektedir; zira her fenomen ile doğru ve etkili bir şekilde m&uuml;cadele etmek, onu tam olarak tanımaya bağlıdır. Elbette psikolojik savaşın t&uuml;m boyut ve şekillerini tam anlamıyla &ouml;ğrenmek geniş bir uzmanlık gerektirir ve bu kısa yazıda bunun i&ccedil;in fırsat bulunmamaktadır. Ama kısaca ifade etmek gerekirse d&uuml;şmanı yenilgiye uğratmak ve ona egemen olmanın y&ouml;ntemlerinden biri psikolojik savaştır. Psikolojik savaşın işlevsellik ve etkisi askeri ve fiziki savaşlardan derecelerce daha &uuml;st&uuml;nd&uuml;r. Diğer savaş şekilleri gibi bu y&ouml;ntem de inanan ve inanmayan değişik topluluk, ulus ve halklar arasında eski zamanlardan beri yaygındır ve her g&uuml;&ccedil; d&uuml;şmana karşı koymada ondan istifade etmeye &ccedil;alışmıştır. O halde psikolojik savaş ve m&uuml;cadele zatı itibari ile yerilen ve &ccedil;irkin bir şey değildir. Eğer psikolojik savaş insanlara zul&uuml;m etmek ve onları s&ouml;m&uuml;rmek i&ccedil;in kullanılırsa veya ahlaki ve insani olmayan y&ouml;ntemlerden yararlanırsa bu yerilecek ve kınanacaktır.</p>\r\n\r\n<p>\r\n	İslam&rsquo;da Psikolojik Savaş:</p>\r\n\r\n<p>\r\n	Allah Resul&uuml; (s.a.a) peygamberliğinin ilk d&ouml;nemlerinde ink&acirc;rcıların psikolojik ve propagandaya dayalı şiddetli saldırılarına maruz kalmıştı. Hz Peygamber (s.a.a) de her zaman hem İslam savaş&ccedil;ılarının psikolojisini takviye etme ve hem de d&uuml;şmanın psikolojisini zayıflatma boyutunda psikolojik savaşın en &uuml;st&uuml;n taktik ve tekniklerinin yaratıcısı sayılırdı. Elbette bu taktiksel yeniliklerin hi&ccedil;biri ahlaki, insani ve İslami usullerle &ccedil;elişmezdi.</p>\r\n\r\n<p>\r\n	İslam&rsquo;ın ilk d&ouml;nemindeki psikolojik savaştan &ouml;rnekler:[1]</p>\r\n\r\n<p>\r\n	1. Hz Peygamber (s.a.a) M&uuml;sl&uuml;manların Rumlardan korktuğunu bilmesine rağmen bazen İslam ordusundan bir grubu partizan eylemler yapmak i&ccedil;in Rum sınırına yollardı. Hz Peygamber (s.a.a) bu hareketiyle Rumların zaaflarını ortaya &ccedil;ıkarmakta ve M&uuml;sl&uuml;manların psikolojisini takviye etmekteydi.</p>\r\n\r\n<p>\r\n	2. Mekke fethi gecesinde Hz Peygamber (s.a.a) İslam ordusunun y&uuml;ksek noktalarda bir&ccedil;ok ateş yakmasını emretti ve b&ouml;ylece d&uuml;şmanların M&uuml;sl&uuml;manların sayısının &ccedil;ok olduğunu tasavvur edip psikolojilerinin zayıflatılmasını hedefledi.[2]</p>\r\n\r\n<p>\r\n	3. M&uuml;sl&uuml;manlar d&uuml;şman kuvvetleriyle karşılaşınca sarsıcı ve kendilerine &ouml;zg&uuml; sloganlar atmaktaydı. Bu hem M&uuml;sl&uuml;manların kendi taraftarlarını tanımasına ve hem de d&uuml;şmanların psikolojisinin zayıflatılmasına neden olmaktaydı. Savaşta &ouml;ld&uuml;ren &ouml;ld&uuml;ren, ahed ahed ve Allah-u Ekber gibi sloganlar atılmaktaydı.[3]</p>\r\n\r\n<p>\r\n	4. Hendek savaşında Hz Peygamber (s.a.a) M&uuml;sl&uuml;manlar ile savaşmayı s&uuml;rd&uuml;rmekten vazge&ccedil;meleri i&ccedil;in Yahudilere bir şahsı g&ouml;nderdi.[4]</p>\r\n\r\n<p>\r\n	5. Başka g&uuml;&ccedil;leri tarafsız hale getirmek &ndash; galip gelmede d&uuml;şmanın itminanı gevşetmek &ndash; ve onlara psikolojik baskıda bulunmak ve kendilerini korkutmak İslam&rsquo;ın ilk yıllarında psikolojik savaş boyutunda Hz Peygamber&rsquo;in (s.a.a) ve sahabelerinin taktiksel y&ouml;ntemleriydi.</p>\r\n\r\n<p>\r\n	İslam d&uuml;şmanları da İslam&rsquo;a karşı koyma doğrultusunda değişik durum ve zamanlarda psikolojik savaş y&ouml;nteminden istifade etmekteydiler. Uhud savaşında m&uuml;şrikler İslam ordusunun psikolojisini kırmak i&ccedil;in Peygamber&rsquo;in (s.a.a) &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml; yalanını y&uuml;ksek sesle seslendiriyordular.[5] Kur&rsquo;an-ı Kerim m&uuml;nafıklar tarafından psikolojik savaş y&ouml;nteminin kullanılmasını şu şekilde beyan etmektedir: İman edenlerle karşılaştıkları zaman, &ldquo;inandık&rdquo; derler. Fakat şeytanlarıyla (m&uuml;nafık dostlarıyla) yalnız kaldıkları zaman, &ldquo;Ş&uuml;phesiz, biz sizinle beraberiz. Biz ancak onlarla alay ediyoruz&rdquo; derler.[6] Birinci d&uuml;nya savaşında propaganda psikolojik savaş doğrultusunda bir y&ouml;ntem olarak kullanıldı. Savaşan taraflar &ccedil;irkin hareketlerini a&ccedil;ıklamak i&ccedil;in, &uuml;lkelerin kamuoyunu yanıltmakta ve aldatmaktaydılar. Bu y&ouml;ntem ikinci d&uuml;nya savaşı boyunca da aynı şekilde &ouml;nemini korudu. Savaşan taraflar bu y&ouml;ntemi kullanmada birbirleriyle rekabet etmekteydiler. Bu şekilde bazı durumlarda psikolojik savaş askeri savaştan daha fazla bir &ouml;nem kazandı ve &uuml;lkelerin siyasal, askeri, ekonomik ve toplumsal faaliyetlerinin bir unsuru haline geldi. Bug&uuml;n &uuml;lkelerin siyasal, askeri, ekonomik, toplumsal ve propaganda eksenli faaliyetlerinin &ouml;nemli bir kısmı hedef &uuml;lkelerin haklarına karşı kullanılan psikolojik savaşın hizmetinde yer almaktadır. Bu faaliyet, istihbarat servislerinin kontrol&uuml; altında ulusal ve uluslar arası boyutta değişik işlevlere sahiptir ve bu faaliyetin temel hedefi inan&ccedil;ları manip&uuml;le etmek, d&uuml;rt&uuml;leri itibarsızlaştırmak, rakibin psikolojisini tahrip etmek ve zayıflatmak, karşıt devletin iktidarını sarsmak veya onun bakış ve kararını değiştirmek ve en sonda da onlara gizli ve hissedilmeyecek şekilde egemen olmaktır. Bu temel hedefe ulaşmak i&ccedil;in iki &ouml;nemli husus vurgulanmıştır:</p>\r\n\r\n<p>\r\n	A. Karamsarlık ve &uuml;mitsizliğin aşılanması: Bireyin ideal ve beklenilen şartları ger&ccedil;ekleştirmeye kararlı olduğu ve kendi &ccedil;abasında herhangi bir nedenden &ouml;t&uuml;r&uuml; başarılı olmadığı ve bunun tekrarlandığı durumlarda, kendi ruhsal ve psikolojik bir buhrana du&ccedil;ar olur ve bu durum &ccedil;aresizlik ve uyuşmazlık ile kendini g&ouml;sterir. Bu vaziyette iyi olmayan şartları sunarak kendi hedeflerine ulaşmak i&ccedil;in bireyi faaliyetten alıkoymaya ve onun &ouml;zg&uuml;venini zedelemeye ve kendisine kararsızlık ve &uuml;mitsizlik aşılamaya &ccedil;alışırlar.</p>\r\n\r\n<p>\r\n	B. Korku ve dehşet yaratmak: Korku ve korkutmak bir toplumdaki bireylerin psikolojik a&ccedil;ıdan yenilmesi i&ccedil;in en &ouml;nemli ve etkili ara&ccedil;lardan sayılır. Bu fiil de kitle iletişim ara&ccedil;ları ve ekonomik ve siyasal ambargodan istifade edilerek uygulanır.</p>\r\n\r\n<p>\r\n	Bug&uuml;n İslam ve devrim d&uuml;şmanları insani olmayan y&ouml;ntemler ile b&uuml;y&uuml;k propaganda ve medya imk&acirc;nlarını kullanarak her g&uuml;n ve gece &uuml;lkemizin aleyhine psikolojik savaş y&uuml;r&uuml;tmekte ve İslam mezhepleri arasındaki ihtilaflı konuları b&uuml;y&uuml;k g&ouml;stererek birleşmiş safları birbirinden ayırmaya &ccedil;alışmaktadır. Ehlis&uuml;nnet ve Şia gibi İslam mezhepleri ve T&uuml;rk, Fars, Belu&ccedil; ve K&uuml;rtler gibi kavimler arasındaki ihtilafları konuları b&uuml;y&uuml;tmeleri bu kabildendir. Onların psikolojik savaşta istifade ettiği en &ouml;nemli ara&ccedil; dergiler, kitaplar, konuşmalar ve i&ccedil; ile dış medya organları vesilesiyle propaganda yapmaktır. Bu savaşta d&uuml;şmanın propaganda hedefi, bireylerin bakış ve inan&ccedil;larını kendine y&ouml;neltip değiştirmektir.</p>\r\n\r\n<p>\r\n	Psikolojik Savaş T&uuml;rleri</p>\r\n\r\n<p>\r\n	S&ouml;m&uuml;rgeci &uuml;lkeler bizim aleyhimize y&uuml;r&uuml;tt&uuml;kleri psikolojik savaşta değişik y&ouml;ntemlerden istifade etmektedir ve bunların en &ouml;nemlileri şunlardan ibarettir:</p>\r\n\r\n<p>\r\n	1. Şayia: Şayia, muhatapların inan&ccedil;larını değiştirme y&ouml;n&uuml;nde kullanılan, ağızdan ağza, bireyden bireye intikal eden ve herhangi g&uuml;venilir bir delil ve belgeden yoksun belirli bir iddiaya denir. Şayianın yaratılmasının hedefleri şunlardır:</p>\r\n\r\n<p>\r\n	A. D&uuml;zen ve y&ouml;neticilere y&ouml;nelik k&ouml;t&uuml;mserlik oluşturmak. Bu, iyi olmayan neticeler meydana getirebilir.</p>\r\n\r\n<p>\r\n	B. Halkta kaygı ve ıstırabı artırmak.</p>\r\n\r\n<p>\r\n	C. Şahsiyeti lekelemek ve değerleri, y&ouml;neticileri ve d&uuml;zenin haysiyetini zedelemek.</p>\r\n\r\n<p>\r\n	D. Toplumsal a&ccedil;ıdan sağlıksız bir atmosfer oluşturmak.</p>\r\n\r\n<p>\r\n	E. Halk arasında ayrılık &ccedil;ıkarmak ve her ulusun başarısının bağlı olduğu birlik ve beraberliği yok etmek.</p>\r\n\r\n<p>\r\n	2. Ger&ccedil;ekleri Tahrif Etmek: Ger&ccedil;ekleri tahrif etmek de kullanılan y&ouml;ntemlerden biridir. D&uuml;şman bu y&ouml;ntemi kullanarak kamuoyunu hakikat ve ger&ccedil;eklerden saptırmak ve bu şekilde meseleleri daha değişik bir şekilde yansıtmaya &ccedil;alışır. Başka bir tabirle onlar halkın mesaj ve olayları kendilerinin istediği şekilde algılamasına neden olmaktadırlar. Diğer y&ouml;ntemler genellikle bu hedef i&ccedil;in kullanılır.</p>\r\n\r\n<p>\r\n	3. B&uuml;y&uuml;tmek ve Abartmak: İşlevsel olmanın yanı sıra basit de olan bu y&ouml;ntem psikolojik savaşta iki şekilde kullanılır: D&uuml;şman karşı tarafın zaaf noktaları veya eksiklikleri ve mevcut sorunlarını haddinden fazla b&uuml;y&uuml;k g&ouml;sterip halkın endişelenmesini artırmak i&ccedil;in bunu vurgular. Diğer bir y&ouml;ntem de d&uuml;şmanın taşıdığı olumlu hususları topluma tanıtması ve kamuoyunda onları b&uuml;y&uuml;k g&ouml;stermesi ve bu yolla bireyleri kendine &ccedil;ekmeye &ccedil;alışmasıdır. Bu iki hareket birlikte yapılarak d&uuml;şman i&ccedil;in daha &uuml;st&uuml;n bir netice ortaya &ccedil;ıkarır.</p>\r\n\r\n<p>\r\n	4. İhtilaf: Her ulus ve devletsel d&uuml;zenin başarısındaki asıl etken birlik ve beraberlik olması nedeniyle ayrılık da bunun tersine her ulusun zillet ve bahtsızlığının asıl amili sayılır. Bu y&ouml;ntem d&uuml;şmanın psikolojik savaşta kullandığı yaklaşık t&uuml;m y&ouml;ntemlerin neticesidir. Ger&ccedil;ekte d&uuml;şman psikolojik savaş &ccedil;ıkarma yoluyla halk ve y&ouml;neticiler arasında ayrılık yaratmaya ve bu vesileyle kendi menfaatlerine ulaşmaya &ccedil;alışır.[7]</p>\r\n\r\n<p>\r\n	Psikolojik Savaşa Karşı Koyma Yolları:</p>\r\n\r\n<p>\r\n	Psikolojik savaş zihni, d&uuml;ş&uuml;nsel, k&uuml;lt&uuml;rel ve ideolojik bir atmosfer oluşturma y&ouml;n&uuml;nde ger&ccedil;ekleşir ve buna karşı koymak zihinsel zek&acirc; ve t&uuml;m alanlarda ve bu c&uuml;mleden olmak &uuml;zere uygun medya ara&ccedil;larından istifade etmede maharetli bir şekilde hareketleri organize etmeye bağlıdır. D&uuml;şmanın kullandığı y&ouml;ntemler ile İslami değer, k&uuml;lt&uuml;r ve ahlaka bağlı kalınarak d&uuml;şmanın psikolojik savaşına karşı koymalı ve onun a&ccedil;ık ve gizli komplolarını başarısız kılmalıyız. İşlevselliği tecr&uuml;be ile kanıtlanmış psikolojik savaşa karşı koymanın en &ouml;nemli yolları şunlardan ibarettir:</p>\r\n\r\n<p>\r\n	1. Allah Tebarek ve Te&acirc;l&acirc;&rsquo;ya dayanmak ve İslam d&uuml;şmanlarının karşısında onun yardımına iman etmek.</p>\r\n\r\n<p>\r\n	2. D&uuml;şmanı dosttan ayırt edebilecek bir basiret taşımak,&nbsp; psikolojik savaşın değişik şekillerini ve ona karşı koyma yollarını bilmek.[8]</p>\r\n\r\n<p>\r\n	3. &Ouml;zg&uuml;ven ve dinsen h&uuml;viyete d&ouml;nmek: Eğer bir ulus kendi sermaye, imk&acirc;n, g&uuml;&ccedil;, kabiliyet ve &uuml;st&uuml;nl&uuml;klerine inanırsa hi&ccedil;bir zaman yabancılar karşısında aşağılanma hissi taşımaz ve psikolojik savaşların etkisinde &ccedil;ok az kalır.</p>\r\n\r\n<p>\r\n	4. İ&ccedil; cepheyi kontrol etmek ve g&uuml;&ccedil;ler arasında koordinasyon sağlamak: Her zaman kendi g&uuml;&ccedil;lerinin ifrat ve tefrite y&ouml;nelmesini denetlemek ve onlar arasında dengeyi sağlamak her toplumun &ouml;nder ve y&ouml;neticilerinin g&ouml;revidir; zira koordinesizlik ve ihtilaf d&uuml;şmanın psikolojik savaşta başarılı olmasının alt yapısını oluşturur.</p>\r\n\r\n<p>\r\n	5. Toplum bireyleri arasında dostluk ve birlikteliğin oluşturulması: Tolerans ve değişik eğilimlere tahamm&uuml;l etme g&uuml;c&uuml;n&uuml;n artırılmasıyla, g&uuml;vensizlik alt yapısı hazırlayacak ve d&uuml;şmanın hedeflerine yardımcı olabilecek kendi g&uuml;&ccedil;lerimizin tefrika ve ayrılığa d&uuml;şmesinin &ouml;n&uuml; alınmalıdır.</p>\r\n\r\n<p>\r\n	6. Doğru s&ouml;zl&uuml; olmak ve yalan s&ouml;ylemekten ka&ccedil;ınma k&uuml;lt&uuml;r&uuml;n&uuml;n yayılması: Eğer halk &uuml;lkenin y&ouml;netici ve sorumlularına y&ouml;nelik g&uuml;veni yitirir ve onların d&uuml;r&uuml;st olmadığına inanmaya başlarsa d&uuml;şman psikolojik savaşta hedefine ulaşmış olur.</p>\r\n\r\n<p>\r\n	7. Ulusal onur ve iktidar y&ouml;n&uuml;nde i&ccedil; ara&ccedil; ve kabiliyetlerden faydalanmak.</p>\r\n\r\n<p>\r\n	8. Hakikat ve propaganda arasındaki farkı bilebilmeleri i&ccedil;in yurttaşları eğitmek: Bundan dolayı bilin&ccedil;li olunmalı, şayiaların yayılmasının &ouml;n&uuml; alınarak d&uuml;şmanın yalanları etkisiz hale getirilmeli ve her ortamda duyumları ifade etmekten ka&ccedil;ınılmalıdır.</p>\r\n\r\n<p>\r\n	9. D&uuml;şmanın zaaf noktalarını tanımak: D&uuml;şman her zaman kendi zaaf noktalarını gizleyerek muhatapların zihninde yalan bir iktidar oluşturmaya ve bu yolla rakibi m&uuml;cadele etmekten &uuml;mitsiz hale getirmeye &ccedil;alışır. D&uuml;şmanın zaaf noktalarının belirginleşmesiyle o silahını kaybeder.</p>\r\n\r\n<p>\r\n	10. D&uuml;şmana karşı a&ccedil;ık ve y&uuml;z y&uuml;z faaliyetlerde bulunmak ve değerleri savunmak: Değerleri savunmada zaaf g&ouml;stermek ve d&uuml;şman ile y&uuml;z y&uuml;ze gelmekten ka&ccedil;ınmak, g&uuml;&ccedil;lerin psikolojisinin zayıflamasına ve onların değerlerin esasında kuşku duymalarına neden olur. Bu y&uuml;zden tam bir cesaret ve kararlılık ile her zaman değerleri bireylerin kalp ve canında diri tutmalıyız. Son olarak hatırlatmalıyız ki d&uuml;şmanın psikolojik operasyonları karşısında sebat g&ouml;stermek, direnmek ve psikolojik savaşta diren&ccedil;li olmak toplumdaki her bireyin g&ouml;revidir. Onlar zeki ve bilin&ccedil;lice d&uuml;şmanın propaganda eksenli saldırısının &ouml;n&uuml;n&uuml; almalıdır.</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1] Porseman&rsquo;dan alıntı: Ordibeheşt 1386, şumareyi 56, (Howze.net)</p>\r\n\r\n<p>\r\n	[2] Mak&rsquo;rizi, İmtau&rsquo;l Esma&rsquo;a, c: 1, s: 358, Daru&rsquo;l Kutubu&rsquo;l İlmiye, Beyrut, Ta El- Uvla, 1999/1420.</p>\r\n\r\n<p>\r\n	[3] İmtau&rsquo;l Esma&rsquo;a, c: 9, s: 276.</p>\r\n\r\n<p>\r\n	[4] A.g.e, c: 1, s: 240; Tarihi Taberi, c: 2, s: 578, Daru&rsquo;t Turas, Beyrut, Ta Es- Saniye, 1378/1967.</p>\r\n\r\n<p>\r\n	[5] İbni Esir, El &ndash;Kamil, c: 7, s: 157, Terc&uuml;me: Ebu&rsquo;l Kasım Halet ve Abbas Halili, M&uuml;essesei Metbuatiyi İlmi, Tahran, 1371 h.ş.</p>\r\n\r\n<p>\r\n	[6] Bakara Suresi, 14. ayet.</p>\r\n\r\n<p>\r\n	[7] Porseman&rsquo;dan alıntı: Ordibeheşt 1386, şumareyi 56, 0000000 (Howze.net)</p>\r\n\r\n<p>\r\n	[8] Bkz:&nbsp; شگردهای جنگ روانی</p>\r\n','D&uuml;şmanı yenilgiye uğratmanın ve onun &uuml;zerinde h&acirc;kimiyet kurmanın y&ouml;ntemlerinden biri psikolojik savaştır ve bunun işlev ve etkisi askeri ve fiziki savaştan derecelerle daha y&uuml;ksektedir. Allah Resul&uuml; (s.a.a) peygamberliğinin ilk yıllarında ink&acirc;rcıların psikolojik ve propagandaya dayalı şiddetli saldırılarına maruz kalmıştır. Hz Peygamber (s.a.a) de ahlaki, insani ve İslami usulleri koruyarak İslam savaş&ccedil;ılarının psikolojisini takviye etme ve d&uuml;şmanın psikolojisini zayıflatmadan ibaret iki boyutta psikolojik savaşın en işlevsel taktiklerini yarattı. Toplumların ilerlemesi ve savaş şekillerinin girift hale gelmesiyle psikolojik savaş askeri savaştan daha &ouml;nemli bir duruma gelmiş ve &uuml;lkelerin siyasal, askeri, ekonomik ve toplumsal faaliyetlerinin bir unsuru addedilmiştir. Bug&uuml;n s&ouml;m&uuml;rgeci ve b&uuml;y&uuml;klenen &uuml;lkelerin siyasal, askeri, ekonomik, toplumsal ve propaganda eksenli faaliyetlerinin &ouml;nemli kısmı psikolojik savaş operasyonlarının hizmetinde kullanılarak hedef se&ccedil;ilen &uuml;lkelerin halkına karşı kullanılmaktadır. Bunun temel hedefi, bu halklara gizli ve his edilmeyecek bir şekilde egemen olmaktır. Bu siyasal hedefe ulaşmak i&ccedil;in iki &ouml;nemli husus vurgulanmıştır:\r\n\r\n	\r\n		A. Karamsarlık ve &uuml;mitsizlik.\r\n\r\n	\r\n		B. Korku ve dehşet uyandırmak.\r\n\r\n	\r\n		Psikolojik savaşların değişik y&ouml;ntem ve t&uuml;rleri vardır. Ger&ccedil;ekleri manip&uuml;le etmek i&ccedil;in şayia yaratmak (&uuml;lkelerin y&ouml;neticilerine y&ouml;nelik k&ouml;t&uuml;mserlik yaratmak, halkta kaygı ve ıstırabı artırmak, y&ouml;neticilerin şahsiyetini yıpratmak, inan&ccedil;ları yok etmek, toplumsal sağlıksız atmosferler oluşturmak ve halk arasında ihtilaf &ccedil;ıkarmak), hadiseleri b&uuml;y&uuml;tmek, &ouml;vmek, ikilik &ccedil;ıkarmak ve aldatmak bu kabildendir. Bizim i&ccedil;inde bulunduğumuz İslam toplumunda psikolojik savaşa karşı koymanın tecr&uuml;beyle işlevselliği ispatlanmış en &ouml;nemli yolları şunlardan ibarettir:\r\n\r\n	\r\n		1. Allah Tebarek ve Teala&rsquo;ya tevekk&uuml;l etmek.\r\n\r\n	\r\n		2. D&uuml;şmanı tanıma ve ona karşı koyma yollarını bilmede basiret taşımak.\r\n\r\n	\r\n		3. &Ouml;zg&uuml;ven ve insanın kendi dinsel kimliğine d&ouml;nmesi.\r\n\r\n	\r\n		4. İ&ccedil; cepheyi kontrol etmek ve bu cephe i&ccedil;inde koordineyi sağlamak.\r\n\r\n	\r\n		5. Toplum bireyleri arasında dostluk ve birlikteliği yaratmak.\r\n\r\n	\r\n		6. Doğruluk ve yalandan sakınma k&uuml;lt&uuml;r&uuml;n&uuml; yaymak.\r\n\r\n	\r\n		7. İ&ccedil; ara&ccedil; ve kabiliyetlerden ulusal onur ve iktidar i&ccedil;in yararlanmak.\r\n\r\n	\r\n		8. Hakikat ve propaganda arasındaki farkı g&ouml;rebilmeleri i&ccedil;in yurttaşları eğitmek.\r\n\r\n	\r\n		9. D&uuml;şmanın zaaf noktalarını &ouml;ğrenmek.\r\n\r\n	\r\n		10. D&uuml;şman karşısında a&ccedil;ık faaliyet g&ouml;stermek ve onunla y&uuml;z y&uuml;ze gelmek ve değerleri savunmak.','&nbsp;Cevap vermeden &ouml;nce psikolojik savaşa aşina olmak i&ccedil;in bazı hususları hatırlatmak gerekmektedir; zira her fenomen ile doğru ve etkili bir şekilde m&uuml;cadele etmek, onu tam olarak tanımaya bağlıdır. Elbette psikolojik savaşın t&uuml;m boyut ve şekillerini tam anlamıyla &ouml;ğrenmek geniş bir uzmanlık gerektirir ve bu kısa yazıda bunun i&ccedil;in fırsat bulunmamaktadır. Ama kısaca ifade etmek gerekirse d&uuml;şmanı yenilgiye uğratmak ve ona egemen olmanın y&ouml;ntemlerinden biri psikolojik savaştır. Psikolojik savaşın işlevsellik ve etkisi askeri ve fiziki savaşlardan derecelerce daha &uuml;st&uuml;nd&uuml;r. Diğer savaş şekilleri gibi bu y&ouml;ntem de inanan ve inanmayan değişik topluluk, ulus ve halklar arasında eski zamanlardan beri yaygındır ve her g&uuml;&ccedil; d&uuml;şmana karşı koymada ondan istifade etmeye &ccedil;alışmıştır. O halde psikolojik savaş ve m&uuml;cadele zatı itibari ile yerilen ve &ccedil;irkin bir şey değildir. Eğer psikolojik savaş insanlara zul&uuml;m etmek ve onları s&ouml;m&uuml;rmek i&ccedil;in kullanılırsa veya ahlaki ve insani olmayan y&ouml;ntemlerden yararlanırsa bu yerilecek ve kınanacaktır.\r\n\r\n\r\n	İslam&rsquo;da Psikolojik Savaş:\r\n\r\n\r\n	Allah Resul&uuml; (s.a.a) peygamberliğinin ilk d&ouml;nemlerinde ink&acirc;rcıların psikolojik ve propagandaya dayalı şiddetli saldırılarına maruz kalmıştı. Hz Peygamber (s.a.a) de her zaman hem İslam savaş&ccedil;ılarının psikolojisini takviye etme ve hem de d&uuml;şmanın psikolojisini zayıflatma boyutunda psikolojik savaşın en &uuml;st&uuml;n taktik ve tekniklerinin yaratıcısı sayılırdı. Elbette bu taktiksel yeniliklerin hi&ccedil;biri ahlaki, insani ve İslami usullerle &ccedil;elişmezdi.\r\n\r\n\r\n	İslam&rsquo;ın ilk d&ouml;nemindeki psikolojik savaştan &ouml;rnekler:[1]\r\n\r\n\r\n	1. Hz Peygamber (s.a.a) M&uuml;sl&uuml;manların Rumlardan korktuğunu bilmesine rağmen bazen İslam ordusundan bir grubu partizan eylemler yapmak i&ccedil;in Rum sınırına yollardı. Hz Peygamber (s.a.a) bu hareketiyle Rumların zaaflarını ortaya &ccedil;ıkarmakta ve M&uuml;sl&uuml;manların psikolojisini takviye etmekteydi.\r\n\r\n\r\n	2. Mekke fethi gecesinde Hz Peygamber (s.a.a) İslam ordusunun y&uuml;ksek noktalarda bir&ccedil;ok ateş yakmasını emretti ve b&ouml;ylece d&uuml;şmanların M&uuml;sl&uuml;manların sayısının &ccedil;ok olduğunu tasavvur edip psikolojilerinin zayıflatılmasını hedefledi.[2]\r\n\r\n\r\n	3. M&uuml;sl&uuml;manlar d&uuml;şman kuvvetleriyle karşılaşınca sarsıcı ve kendilerine &ouml;zg&uuml; sloganlar atmaktaydı. Bu hem M&uuml;sl&uuml;manların kendi taraftarlarını tanımasına ve hem de d&uuml;şmanların psikolojisinin zayıflatılmasına neden olmaktaydı. Savaşta &ouml;ld&uuml;ren &ouml;ld&uuml;ren, ahed ahed ve Allah-u Ekber gibi sloganlar atılmaktaydı.[3]\r\n\r\n\r\n	4. Hendek savaşında Hz Peygamber (s.a.a) M&uuml;sl&uuml;manlar ile savaşmayı s&uuml;rd&uuml;rmekten vazge&ccedil;meleri i&ccedil;in Yahudilere bir şahsı g&ouml;nderdi.[4]\r\n\r\n\r\n	5. Başka g&uuml;&ccedil;leri tarafsız hale getirmek &ndash; galip gelmede d&uuml;şmanın itminanı gevşetmek &ndash; ve onlara psikolojik baskıda bulunmak ve kendilerini korkutmak İslam&rsquo;ın ilk yıllarında psikolojik savaş boyutunda Hz Peygamber&rsquo;in (s.a.a) ve sahabelerinin taktiksel y&ouml;ntemleriydi.\r\n\r\n\r\n	İslam d&uuml;şmanları da İslam&rsquo;a karşı koyma doğrultusunda değişik durum ve zamanlarda psikolojik savaş y&ouml;nteminden istifade etmekteydiler. Uhud savaşında m&uuml;şrikler İslam ordusunun psikolojisini kırmak i&ccedil;in Peygamber&rsquo;in (s.a.a) &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml; yalanını y&uuml;ksek sesle seslendiriyordular.[5] Kur&rsquo;an-ı Kerim m&uuml;nafıklar tarafından psikolojik savaş y&ouml;nteminin kullanılmasını şu şekilde beyan etmektedir: İman edenlerle karşılaştıkları zaman, &ldquo;inandık&rdquo; derler. Fakat şeytanlarıyla (m&uuml;nafık dostlarıyla) yalnız kaldıkları zaman, &ldquo;Ş&uuml;phesiz, biz sizinle beraberiz. Biz ancak onlarla alay ediyoruz&rdquo; derler.[6] Birinci d&uuml;nya savaşında propaganda psikolojik savaş doğrultusunda bir y&ouml;ntem olarak kullanıldı. Savaşan taraflar &ccedil;irkin hareketlerini a&ccedil;ıklamak i&ccedil;in, &uuml;lkelerin kamuoyunu yanıltmakta ve aldatmaktaydılar. Bu y&ouml;ntem ikinci d&uuml;nya savaşı boyunca da aynı şekilde &ouml;nemini korudu. Savaşan taraflar bu y&ouml;ntemi kullanmada birbirleriyle rekabet etmekteydiler. Bu şekilde bazı durumlarda psikolojik savaş askeri savaştan daha fazla bir &ouml;nem kazandı ve &uuml;lkelerin siyasal, askeri, ekonomik ve toplumsal faaliyetlerinin bir unsuru haline geldi. Bug&uuml;n &uuml;lkelerin siyasal, askeri, ekonomik, toplumsal ve propaganda eksenli faaliyetlerinin &ouml;nemli bir kısmı hedef &uuml;lkelerin haklarına karşı kullanılan psikolojik savaşın hizmetinde yer almaktadır. Bu faaliyet, istihbarat servislerinin kontrol&uuml; altında ulusal ve uluslar arası boyutta değişik işlevlere sahiptir ve bu faaliyetin temel hedefi inan&ccedil;ları manip&uuml;le etmek, d&uuml;rt&uuml;leri itibarsızlaştırmak, rakibin psikolojisini tahrip etmek ve zayıflatmak, karşıt devletin iktidarını sarsmak veya onun bakış ve kararını değiştirmek ve en sonda da onlara gizli ve hissedilmeyecek şekilde egemen olmaktır. Bu temel hedefe ulaşmak i&ccedil;in iki &ouml;nemli husus vurgulanmıştır:\r\n\r\n\r\n	A. Karamsarlık ve &uuml;mitsizliğin aşılanması: Bireyin ideal ve beklenilen şartları ger&ccedil;ekleştirmeye kararlı olduğu ve kendi &ccedil;abasında herhangi bir nedenden &ouml;t&uuml;r&uuml; başarılı olmadığı ve bunun tekrarlandığı durumlarda, kendi ruhsal ve psikolojik bir buhrana du&ccedil;ar olur ve bu durum &ccedil;aresizlik ve uyuşmazlık ile kendini g&ouml;sterir. Bu vaziyette iyi olmayan şartları sunarak kendi hedeflerine ulaşmak i&ccedil;in bireyi faaliyetten alıkoymaya ve onun &ouml;zg&uuml;venini zedelemeye ve kendisine kararsızlık ve &uuml;mitsizlik aşılamaya &ccedil;alışırlar.\r\n\r\n\r\n	B. Korku ve dehşet yaratmak: Korku ve korkutmak bir toplumdaki bireylerin psikolojik a&ccedil;ıdan yenilmesi i&ccedil;in en &ouml;nemli ve etkili ara&ccedil;lardan sayılır. Bu fiil de kitle iletişim ara&ccedil;ları ve ekonomik ve siyasal ambargodan istifade edilerek uygulanır.\r\n\r\n\r\n	Bug&uuml;n İslam ve devrim d&uuml;şmanları insani olmayan y&ouml;ntemler ile b&uuml;y&uuml;k propaganda ve medya imk&acirc;nlarını kullanarak her g&uuml;n ve gece &uuml;lkemizin aleyhine psikolojik savaş y&uuml;r&uuml;tmekte ve İslam mezhepleri arasındaki ihtilaflı konuları b&uuml;y&uuml;k g&ouml;stererek birleşmiş safları birbirinden ayırmaya &ccedil;alışmaktadır. Ehlis&uuml;nnet ve Şia gibi İslam mezhepleri ve T&uuml;rk, Fars, Belu&ccedil; ve K&uuml;rtler gibi kavimler arasındaki ihtilafları konuları b&uuml;y&uuml;tmeleri bu kabildendir. Onların psikolojik savaşta istifade ettiği en &ouml;nemli ara&ccedil; dergiler, kitaplar, konuşmalar ve i&ccedil; ile dış medya organları vesilesiyle propaganda yapmaktır. Bu savaşta d&uuml;şmanın propaganda hedefi, bireylerin bakış ve inan&ccedil;larını kendine y&ouml;neltip değiştirmektir.\r\n\r\n\r\n	Psikolojik Savaş T&uuml;rleri\r\n\r\n\r\n	S&ouml;m&uuml;rgeci &uuml;lkeler bizim aleyhimize y&uuml;r&uuml;tt&uuml;kleri psikolojik savaşta değişik y&ouml;ntemlerden istifade etmektedir ve bunların en &ouml;nemlileri şunlardan ibarettir:\r\n\r\n\r\n	1. Şayia: Şayia, muhatapların inan&ccedil;larını değiştirme y&ouml;n&uuml;nde kullanılan, ağızdan ağza, bireyden bireye intikal eden ve herhangi g&uuml;venilir bir delil ve belgeden yoksun belirli bir iddiaya denir. Şayianın yaratılmasının hedefleri şunlardır:\r\n\r\n\r\n	A. D&uuml;zen ve y&ouml;neticilere y&ouml;nelik k&ouml;t&uuml;mserlik oluşturmak. Bu, iyi olmayan neticeler meydana getirebilir.\r\n\r\n\r\n	B. Halkta kaygı ve ıstırabı artırmak.\r\n\r\n\r\n	C. Şahsiyeti lekelemek ve değerleri, y&ouml;neticileri ve d&uuml;zenin haysiyetini zedelemek.\r\n\r\n\r\n	D. Toplumsal a&ccedil;ıdan sağlıksız bir atmosfer oluşturmak.\r\n\r\n\r\n	E. Halk arasında ayrılık &ccedil;ıkarmak ve her ulusun başarısının bağlı olduğu birlik ve beraberliği yok etmek.\r\n\r\n\r\n	2. Ger&ccedil;ekleri Tahrif Etmek: Ger&ccedil;ekleri tahrif etmek de kullanılan y&ouml;ntemlerden biridir. D&uuml;şman bu y&ouml;ntemi kullanarak kamuoyunu hakikat ve ger&ccedil;eklerden saptırmak ve bu şekilde meseleleri daha değişik bir şekilde yansıtmaya &ccedil;alışır. Başka bir tabirle onlar halkın mesaj ve olayları kendilerinin istediği şekilde algılamasına neden olmaktadırlar. Diğer y&ouml;ntemler genellikle bu hedef i&ccedil;in kullanılır.\r\n\r\n\r\n	3. B&uuml;y&uuml;tmek ve Abartmak: İşlevsel olmanın yanı sıra basit de olan bu y&ouml;ntem psikolojik savaşta iki şekilde kullanılır: D&uuml;şman karşı tarafın zaaf noktaları veya eksiklikleri ve mevcut sorunlarını haddinden fazla b&uuml;y&uuml;k g&ouml;sterip halkın endişelenmesini artırmak i&ccedil;in bunu vurgular. Diğer bir y&ouml;ntem de d&uuml;şmanın taşıdığı olumlu hususları topluma tanıtması ve kamuoyunda onları b&uuml;y&uuml;k g&ouml;stermesi ve bu yolla bireyleri kendine &ccedil;ekmeye &ccedil;alışmasıdır. Bu iki hareket birlikte yapılarak d&uuml;şman i&ccedil;in daha &uuml;st&uuml;n bir netice ortaya &ccedil;ıkarır.\r\n\r\n\r\n	4. İhtilaf: Her ulus ve devletsel d&uuml;zenin başarısındaki asıl etken birlik ve beraberlik olması nedeniyle ayrılık da bunun tersine her ulusun zillet ve bahtsızlığının asıl amili sayılır. Bu y&ouml;ntem d&uuml;şmanın psikolojik savaşta kullandığı yaklaşık t&uuml;m y&ouml;ntemlerin neticesidir. Ger&ccedil;ekte d&uuml;şman psikolojik savaş &ccedil;ıkarma yoluyla halk ve y&ouml;neticiler arasında ayrılık yaratmaya ve bu vesileyle kendi menfaatlerine ulaşmaya &ccedil;alışır.[7]\r\n\r\n\r\n	Psikolojik Savaşa Karşı Koyma Yolları:\r\n\r\n\r\n	Psikolojik savaş zihni, d&uuml;ş&uuml;nsel, k&uuml;lt&uuml;rel ve ideolojik bir atmosfer oluşturma y&ouml;n&uuml;nde ger&ccedil;ekleşir ve buna karşı koymak zihinsel zek&acirc; ve t&uuml;m alanlarda ve bu c&uuml;mleden olmak &uuml;zere uygun medya ara&ccedil;larından istifade etmede maharetli bir şekilde hareketleri organize etmeye bağlıdır. D&uuml;şmanın kullandığı y&ouml;ntemler ile İslami değer, k&uuml;lt&uuml;r ve ahlaka bağlı kalınarak d&uuml;şmanın psikolojik savaşına karşı koymalı ve onun a&ccedil;ık ve gizli komplolarını başarısız kılmalıyız. İşlevselliği tecr&uuml;be ile kanıtlanmış psikolojik savaşa karşı koymanın en &ouml;nemli yolları şunlardan ibarettir:\r\n\r\n\r\n	1. Allah Tebarek ve Te&acirc;l&acirc;&rsquo;ya dayanmak ve İslam d&uuml;şmanlarının karşısında onun yardımına iman etmek.\r\n\r\n\r\n	2. D&uuml;şmanı dosttan ayırt edebilecek bir basiret taşımak,&nbsp; psikolojik savaşın değişik şekillerini ve ona karşı koyma yollarını bilmek.[8]\r\n\r\n\r\n	3. &Ouml;zg&uuml;ven ve dinsen h&uuml;viyete d&ouml;nmek: Eğer bir ulus kendi sermaye, imk&acirc;n, g&uuml;&ccedil;, kabiliyet ve &uuml;st&uuml;nl&uuml;klerine inanırsa hi&ccedil;bir zaman yabancılar karşısında aşağılanma hissi taşımaz ve psikolojik savaşların etkisinde &ccedil;ok az kalır.\r\n\r\n\r\n	4. İ&ccedil; cepheyi kontrol etmek ve g&uuml;&ccedil;ler arasında koordinasyon sağlamak: Her zaman kendi g&uuml;&ccedil;lerinin ifrat ve tefrite y&ouml;nelmesini denetlemek ve onlar arasında dengeyi sağlamak her toplumun &ouml;nder ve y&ouml;neticilerinin g&ouml;revidir; zira koordinesizlik ve ihtilaf d&uuml;şmanın psikolojik savaşta başarılı olmasının alt yapısını oluşturur.\r\n\r\n\r\n	5. Toplum bireyleri arasında dostluk ve birlikteliğin oluşturulması: Tolerans ve değişik eğilimlere tahamm&uuml;l etme g&uuml;c&uuml;n&uuml;n artırılmasıyla, g&uuml;vensizlik alt yapısı hazırlayacak ve d&uuml;şmanın hedeflerine yardımcı olabilecek kendi g&uuml;&ccedil;lerimizin tefrika ve ayrılığa d&uuml;şmesinin &ouml;n&uuml; alınmalıdır.\r\n\r\n\r\n	6. Doğru s&ouml;zl&uuml; olmak ve yalan s&ouml;ylemekten ka&ccedil;ınma k&uuml;lt&uuml;r&uuml;n&uuml;n yayılması: Eğer halk &uuml;lkenin y&ouml;netici ve sorumlularına y&ouml;nelik g&uuml;veni yitirir ve onların d&uuml;r&uuml;st olmadığına inanmaya başlarsa d&uuml;şman psikolojik savaşta hedefine ulaşmış olur.\r\n\r\n\r\n	7. Ulusal onur ve iktidar y&ouml;n&uuml;nde i&ccedil; ara&ccedil; ve kabiliyetlerden faydalanmak.\r\n\r\n\r\n	8. Hakikat ve propaganda arasındaki farkı bilebilmeleri i&ccedil;in yurttaşları eğitmek: Bundan dolayı bilin&ccedil;li olunmalı, şayiaların yayılmasının &ouml;n&uuml; alınarak d&uuml;şmanın yalanları etkisiz hale getirilmeli ve her ortamda duyumları ifade etmekten ka&ccedil;ınılmalıdır.\r\n\r\n\r\n	9. D&uuml;şmanın zaaf noktalarını tanımak: D&uuml;şman her zaman kendi zaaf noktalarını gizleyerek muhatapların zihninde yalan bir iktidar oluşturmaya ve bu yolla rakibi m&uuml;cadele etmekten &uuml;mitsiz hale getirmeye &ccedil;alışır. D&uuml;şmanın zaaf noktalarının belirginleşmesiyle o silahını kaybeder.\r\n\r\n\r\n	10. D&uuml;şmana karşı a&ccedil;ık ve y&uuml;z y&uuml;z faaliyetlerde bulunmak ve değerleri savunmak: Değerleri savunmada zaaf g&ouml;stermek ve d&uuml;şman ile y&uuml;z y&uuml;ze gelmekten ka&ccedil;ınmak, g&uuml;&ccedil;lerin psikolojisinin zayıflamasına ve onların değerlerin esasında kuşku duymalarına neden olur. Bu y&uuml;zden tam bir cesaret ve kararlılık ile her zaman değerleri bireylerin kalp ve canında diri tutmalıyız. Son olarak hatırlatmalıyız ki d&uuml;şmanın psikolojik operasyonları karşısında sebat g&ouml;stermek, direnmek ve psikolojik savaşta diren&ccedil;li olmak toplumdaki her bireyin g&ouml;revidir. Onlar zeki ve bilin&ccedil;lice d&uuml;şmanın propaganda eksenli saldırısının &ouml;n&uuml;n&uuml; almalıdır.\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1] Porseman&rsquo;dan alıntı: Ordibeheşt 1386, şumareyi 56, (Howze.net)\r\n\r\n\r\n	[2] Mak&rsquo;rizi, İmtau&rsquo;l Esma&rsquo;a, c: 1, s: 358, Daru&rsquo;l Kutubu&rsquo;l İlmiye, Beyrut, Ta El- Uvla, 1999/1420.\r\n\r\n\r\n	[3] İmtau&rsquo;l Esma&rsquo;a, c: 9, s: 276.\r\n\r\n\r\n	[4] A.g.e, c: 1, s: 240; Tarihi Taberi, c: 2, s: 578, Daru&rsquo;t Turas, Beyrut, Ta Es- Saniye, 1378/1967.\r\n\r\n\r\n	[5] İbni Esir, El &ndash;Kamil, c: 7, s: 157, Terc&uuml;me: Ebu&rsquo;l Kasım Halet ve Abbas Halili, M&uuml;essesei Metbuatiyi İlmi, Tahran, 1371 h.ş.\r\n\r\n\r\n	[6] Bakara Suresi, 14. ayet.\r\n\r\n\r\n	[7] Porseman&rsquo;dan alıntı: Ordibeheşt 1386, şumareyi 56, 0000000 (Howze.net)\r\n\r\n\r\n	[8] Bkz:&nbsp; شگردهای جنگ روانی'),(211,'tr213','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		D&uuml;şman karşısında savunma yapmak insan ve t&uuml;m diri varlıkların fıtri ve zati bir &ouml;zelliğidir. İslam&rsquo;ın hayat bahşedici mektebi de bunu değerli ve kutsal bir husus olarak değerlendirmiş ve takip&ccedil;ilerini buna &ccedil;ağırmıştır. Hatta savunma ve &ouml;nc&uuml;llerini M&uuml;sl&uuml;manlara farz kılmıştır. Bu, &ouml;zel bir grubu &ouml;zg&uuml; değildir. Kadın ve erkek t&uuml;m M&uuml;sl&uuml;manları kapsar. Eğer savunmayı askeri savunmaya &ouml;zg&uuml; bilirsek, b&ouml;yle bir savunmanın hedeflerinin ger&ccedil;ekleşmesinde kadınların rol&uuml; &ccedil;ok b&uuml;y&uuml;kt&uuml;r. Savaş rol&uuml;, d&uuml;şman ile y&uuml;z y&uuml;ze savaşmak, savaş&ccedil;ıları duygusal ve psikolojik a&ccedil;ıdan desteklemek, destek komitelerini idare etmek, yardım ve tedavi faaliyetleri, ekonomik cihat, azizlerini cepheye yollamada &ouml;zveri ve fedak&acirc;rlıkta bulunmak, istihbarat ve teftiş faaliyetlerinde iş birliği yapmak bu kabildendir. Bunların t&uuml;m&uuml;, bizim savunmayı askeri savunmayla sınırlamamız durumunda ge&ccedil;erlidir. Ama bug&uuml;n askeri boyuta ek olarak d&uuml;şmanın saldırıları inan&ccedil;sal, ekonomik, k&uuml;lt&uuml;rel, siyasal ve ahlaki boyutlarda da ger&ccedil;ekleşebilir. Bu nedenden &ouml;t&uuml;r&uuml; savunmanın da b&uuml;t&uuml;n bu alanlarda yapılması gerekir. Bu esas uyarınca, bug&uuml;n savunmanın kapsamı askeri savunmayı aşmış ve &ccedil;ok b&uuml;y&uuml;m&uuml;şt&uuml;r. Bu nedenle savunma hedeflerinin ger&ccedil;ekleşmesinde kadın ve kızların &uuml;st&uuml;n kapasite ve kabiliyetleri vardır. Anne, eş, &ouml;ğretmen ve &uuml;niversite hocası sıfatıyla kadın ve kızlarımızın d&uuml;ş&uuml;nsel, k&uuml;lt&uuml;rel, inan&ccedil;sal ve bilimsel temelleri takviye etmedeki konumu hatırlatmaya ve a&ccedil;ıklamaya gerek duymayacak kadar a&ccedil;ıktır.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;D&uuml;şman ve tehdit edici unsurlar karşısında savunma yapmak &ouml;v&uuml;len bir eylem sayılır ve her insanın ve t&uuml;m diri varlıkların fıtri ve zati bir &ouml;zelliği olup kendilerinin tabii haklarından sayılır. İnsanın can, namus, vatan, mal, kutsallar ve menfaatleri tehdit etmeye y&ouml;nelik d&uuml;şmanın saldırı, tehlike ve zararlar karşısında savunma yapması t&uuml;m din ve mezheplerin onayladığı bir husustur. İslam&rsquo;ın hayat bahşedici mektebi de bunu değerli ve kutsal bir eylem saymış ve takip&ccedil;ilerini buna &ccedil;ağırmıştır. Hatta savunma ve &ouml;nc&uuml;llerini M&uuml;sl&uuml;manlara farz kılmıştır. Kur&rsquo;an-ı Kerim ş&ouml;yle buyurmaktadır: Onlara karşı g&uuml;c&uuml;n&uuml;z yettiği kadar kuvvet ve savaş atları hazırlayın. Onlarla Allah&rsquo;ın d&uuml;şmanını, sizin d&uuml;şmanınızı ve bunlardan başka sizin bilmediğiniz fakat Allah&rsquo;ın bildiği diğer d&uuml;şmanları korkutursunuz. Allah yolunda her ne harcarsanız karşılığı size tam olarak &ouml;denir. Size zulmedilmez.[1] İslam&rsquo;ın bu buyruğu &ouml;zel bir gruba &ouml;zg&uuml; değildir ve kadın ve erkek t&uuml;m M&uuml;sl&uuml;manları kapsamaktadır. Her ne zaman savunmadan s&ouml;z edilirse, zihinler daha &ccedil;ok askeri savunmaya y&ouml;nelmektedir. Savunmayı askeri savunmaya &ouml;zg&uuml; bilsek bile b&ouml;yle bir savunmanın hedeflerinin ger&ccedil;ekleşmesinde kadınların rol&uuml; &ccedil;ok b&uuml;y&uuml;kt&uuml;r ve bunun bazı boyutlarına aşağıda işaret edeceğiz:</p>\r\n\r\n<p>\r\n	1. Savaş Rol&uuml; ve D&uuml;şman İle Y&uuml;z Y&uuml;ze Savaşmak:</p>\r\n\r\n<p>\r\n	Kadınların kutsal bir savunmada &uuml;stlendikleri ilk sorumluluk askeri savaş ve onların ev ve tarlalarına saldırma niyeti g&uuml;den d&uuml;şman ile y&uuml;z y&uuml;ze gelmeleridir. Netice itibari ile tehlikeyi etkisiz hale getirmede salt erkeklerin savunması yeterli değildir. Saddam&rsquo;ın dayattığı savaşta İranlı onurlu kadınlar g&uuml;ney b&ouml;lgesinde Baas d&uuml;şmanı ve K&uuml;rdistan&rsquo;da da yerli uşaklar ile savaşmıştır. Onlar molotofkokteyli gibi basit silahlarla Şelem&ccedil;e sınırını ge&ccedil;me kasti g&uuml;den Irak tanklarına karşı savaşmaya gitmişlerdir. Elbette sonraları eğitim g&ouml;rm&uuml;ş ve yiğit bir şekilde d&uuml;şman ile savaşmak i&ccedil;in modern silahlar ile m&uuml;cehhez olmuşlardır.</p>\r\n\r\n<p>\r\n	2. Duygusal Destek:</p>\r\n\r\n<p>\r\n	Savaş&ccedil;ıları psikolojik ve duygusal olarak desteklemek ve onların psikolojisini takviye etmek kendilerinin başarısında &ccedil;ok etkilidir ve kadınlar bu &ouml;nemli işin &uuml;stesinden &ccedil;ok iyi gelmektedirler. Kutsal savunma yıllarında da İslam toplumunun kadınları bu y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml; iyi bir şekilde yerine getirmişlerdir. İmam Humeyni (r.a) kendilerini &ouml;vm&uuml;ş ve ş&ouml;yle buyurmuştur: &ldquo;Kadınlar cephe i&ccedil;in ifade ettikleri duygularıyla &ccedil;ok faydalı işler yapmışlardır.&rdquo;[2]</p>\r\n\r\n<p>\r\n	3. Destek Komitelerini İdare Etmek:</p>\r\n\r\n<p>\r\n	Savunmada kadınların bir diğer rol&uuml; de savaşta bulunan savaş&ccedil;ı ve askerlerin ihtiya&ccedil; duyduğu malzeme ve eşyaları temin etmek ve hazırlamaktır. İranlı M&uuml;sl&uuml;man bacılar, eşler ve anneler g&uuml;ney ve batı cephelerinde maddi ve lojistik destekleri ile unutulmayan bir&ccedil;ok sahne yaratmıştır. Onlar savaş&ccedil;ıların yiyecek, giyecek ve bazen silah ihtiya&ccedil;larını en g&uuml;zel şekilde temin etmiş ve cepheye g&ouml;ndermiştir.</p>\r\n\r\n<p>\r\n	4. Yardım ve Tedavi Faaliyetleri:</p>\r\n\r\n<p>\r\n	Kadınlar taşıdıkları ruh letafeti ile hasta ve yaralılara bakmada ve onları tedavi etmede etkili bir rol &uuml;stlenirler. Bu nedenle d&uuml;nyanın her yerinde bu g&ouml;rev genellikle kadınların y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;ne bırakılmıştır. Savaşın kanlı sahnelerinde t&uuml;m savaş&ccedil;ılar tehlikeyle y&uuml;z y&uuml;zedir ve her an yaralı ve hasar g&ouml;rm&uuml;şlerin sayısı artmaktadır. B&ouml;yle bir durumda eğer bu insanlara bakmak erkeklerin y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;ne bırakılırsa siperlerde d&uuml;şmanın &ouml;n&uuml;n&uuml; alabilecek ve onu geri p&uuml;sk&uuml;rtebilecek bir&ccedil;ok g&uuml;&ccedil; meşgul olacak ve yaralıların tedavisi ile uğraşacaktır. Artı, erkekler kadınların iyi bir şekilde &uuml;stesinden geldiği gibi bu işi başaramamaktadırlar. Bu nedenle bu alanda kadınların rol&uuml; &ccedil;ok kritik ve hayatidir.</p>\r\n\r\n<p>\r\n	5. Ekonomik Cihat:</p>\r\n\r\n<p>\r\n	Cephede d&uuml;şman karşısında direnen her askerin ekonomik ihtiya&ccedil;ları ve yiyecek, ila&ccedil;, elbise, m&uuml;himmat ve nakliye ara&ccedil;ları gibi bir&ccedil;ok desteğe ihtiyacı vardır. Toplumun t&uuml;m bireyleri ve kadınlar kendi savaş&ccedil;ılarının ihtiya&ccedil;larını temin etmekle y&uuml;k&uuml;ml&uuml;d&uuml;rler. M&uuml;sl&uuml;man kadınlar kutsal savunmada savaş cephelerine ekonomik yardım yapmada &uuml;st&uuml;n bir katılım g&ouml;stermiş ve hatta bir &ouml;m&uuml;r zahmet ve biriktirmenin neticesi olan ziynet aletleri gibi t&uuml;m varlıklarını c&ouml;mert&ccedil;e bu yolda feda etmişlerdir. Ger&ccedil;ekte kutsal savunma d&ouml;neminde bizler kadınların fedak&acirc;rlıklarının zirvesine tanıklık ettik. İmam Humeyni (r.a) defalarca buna işaret etmiş ve ş&ouml;yle buyurmuştur: &ldquo;Biz her g&uuml;n &ouml;m&uuml;rlerinin h&acirc;sılı olan bir miktar altını getirip Allah ve savaş yolunda infak eden kadınlara tanıklık etmekteyiz&hellip;&rdquo;[3]</p>\r\n\r\n<p>\r\n	6. &Ouml;zveri ve Fedak&acirc;rlık:</p>\r\n\r\n<p>\r\n	Kadınlar evlat, kardeş, eş ve babadan ibaret en değerli bireylerinden ge&ccedil;erek ve onları savunma alanında bulunmaya teşvik edip y&ouml;nlendirerek ve onları kaybetme musibetiyle karşılaşınca sabır g&ouml;stererek d&uuml;şmanlar karşısında savunma hedeflerinin ger&ccedil;ekleşmesi y&ouml;n&uuml;nde başka &ouml;nemli bir rol&uuml; yerine getirmişlerdir. İranlı kadınlar kutsal savunma yıllarında evlatları, eşleri, kardeşleri ve babalarını kutsal savunmaya katılmaya teşvik etmeye ek olarak (bu teşvikler erkeklerin cephelerde daha fazla yer almasında &ccedil;ok etkili olmuştur), kendi akraba ve değerli bireylerinin yaralanması ve şahadetini &ouml;ğrendikten sonra eşine az rastlanmış bir sabır ve tahamm&uuml;l g&ouml;stermekteydiler. Bu da savaşı yiğit&ccedil;e s&uuml;rd&uuml;rmede savaş&ccedil;ıların psikolojisini desteklemede b&uuml;y&uuml;k bir yardımda bulunmaktaydı. Kadınların g&uuml;&ccedil;l&uuml; psikolojilerinin &ouml;rneklerini İmam Humeyni&rsquo;nin (r.a) s&ouml;zlerinde a&ccedil;ık&ccedil;a g&ouml;zlemlenebilir: &ldquo;Gen&ccedil;leri cephede şehit olmasına karşın anneler tam bir sevin&ccedil; ve iftiharla gen&ccedil;lerinin İslam yolunda şehit olmasıyla &ouml;v&uuml;nmekte ve yine başka gen&ccedil;lerimiz de var ve onları da İslam&rsquo;a takdim edeceğiz diye &ouml;neride bulunmaktadırlar.&rdquo;[4]</p>\r\n\r\n<p>\r\n	7. İstihbarat ve Teftiş Faaliyetlerinde İşbirliği:</p>\r\n\r\n<p>\r\n	İslam&rsquo;ın namahrem kadınlara dokunmada bir takım sınırlılıklar getirmesi ve bu sınırlılıklar kadınlar tarafından bilgi, istihbarat, silah ve m&uuml;himmat getirilip g&ouml;t&uuml;r&uuml;lmesinde d&uuml;şman tarafından k&ouml;t&uuml; bir şekilde kullanılabileceği nedeniyle, d&uuml;şmanın bu taktiğinin etkisiz hale getirilmesinde kadınların varlığı ve rol&uuml; &ccedil;ok &ouml;zeldir. Eğer savunma alanlarında bu sahada kadınlar varlık g&ouml;stermezse hi&ccedil;bir erkek bu &ouml;nemli işi yerine getiremez. Bu y&uuml;zden kutsal savunma yıllarında kendine &ouml;zg&uuml; &ouml;zellikler taşıyan ve karşı devrimcilerin d&uuml;şman ile işbirliği yaptığı batı cephesinde istihbarat eksenli zek&acirc; ve denetlemek ka&ccedil;ınılmazdı. Bacı ve kadınların K&uuml;rdistan&rsquo;daki propaganda ve istihbarat eksenli faaliyetlerinden bir&ccedil;ok &ouml;rnek elde mevcuttur.</p>\r\n\r\n<p>\r\n	Ama bug&uuml;n askeri boyuta ek olarak d&uuml;şmanın saldırıları inan&ccedil;sal, askeri, ekonomik, k&uuml;lt&uuml;rel, siyasal ve ahlaki boyutlarda da ger&ccedil;ekleşebilir. Bu nedenden &ouml;t&uuml;r&uuml; savunma t&uuml;m alanlarda ger&ccedil;ekleşmelidir. Bu esas uyarınca bug&uuml;n savunmanın kapsamı askeri savunmayı aşmış ve &ccedil;ok b&uuml;y&uuml;m&uuml;şt&uuml;r. Bu sebeple savunma hedeflerinin ger&ccedil;ekleşmesinde kadın ve kızlar &uuml;st&uuml;n kapasite ve kabiliyetlere sahiptirler.&nbsp; Anne, eş, &ouml;ğretmen ve &uuml;niversite hocası sıfatıyla kadın ve kızlarımızın d&uuml;ş&uuml;nsel, k&uuml;lt&uuml;rel, inan&ccedil;sal ve bilimsel temelleri takviye etmedeki konumu hatırlatmaya ve a&ccedil;ıklamaya gerek duymayacak kadar a&ccedil;ıktır. Aynı şekilde bilim ve teknolojinin gelişmesiyle, değişik ekonomik alanlarda kendilerinin m&uuml;d&uuml;r, uzman ve bilirkişi sıfatıyla ekonomik savunma g&uuml;c&uuml;n&uuml; y&uuml;kseltmedeki rol&uuml; b&uuml;y&uuml;k bir &ouml;neme haizdir. Bug&uuml;n askeri alanda bile kadınlar &uuml;st&uuml;n bir konuma gelmişlerdir; zira askeri saldırıda savaş meydanında birebir ve y&uuml;z y&uuml;ze savaşma y&ouml;ntemi aşılmış ve savaş elektronik savaşlar tarzına b&uuml;r&uuml;nm&uuml;şt&uuml;r (yani uzaktan savaş ara&ccedil;larını y&ouml;nlendirme haline d&ouml;n&uuml;şm&uuml;şt&uuml;r). Bunun değişik alanlarında kadınlar d&uuml;şman ile direkt olarak karşılaşmaksızın d&uuml;şmanın saldırılarının &ouml;n&uuml;n&uuml; alabilirler. Bu hususlara binaen savunma hedeflerinin ger&ccedil;ekleşmesinde kadınların rol&uuml; kuşkusuz erkeklerinkinden az değildir. &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Enfal Suresi, 60. ayet.</p>\r\n\r\n<p>\r\n	[2] Sahife-i Nur, c: 14, s: 230.</p>\r\n\r\n<p>\r\n	[3] Sahife-i Nur, c: 16, s: 176; c: 17, s: 64.</p>\r\n\r\n<p>\r\n	[4] Sahife-i Nur, c: 14, s: 231.</p>\r\n','D&uuml;şman karşısında savunma yapmak insan ve t&uuml;m diri varlıkların fıtri ve zati bir &ouml;zelliğidir. İslam&rsquo;ın hayat bahşedici mektebi de bunu değerli ve kutsal bir husus olarak değerlendirmiş ve takip&ccedil;ilerini buna &ccedil;ağırmıştır. Hatta savunma ve &ouml;nc&uuml;llerini M&uuml;sl&uuml;manlara farz kılmıştır. Bu, &ouml;zel bir grubu &ouml;zg&uuml; değildir. Kadın ve erkek t&uuml;m M&uuml;sl&uuml;manları kapsar. Eğer savunmayı askeri savunmaya &ouml;zg&uuml; bilirsek, b&ouml;yle bir savunmanın hedeflerinin ger&ccedil;ekleşmesinde kadınların rol&uuml; &ccedil;ok b&uuml;y&uuml;kt&uuml;r. Savaş rol&uuml;, d&uuml;şman ile y&uuml;z y&uuml;ze savaşmak, savaş&ccedil;ıları duygusal ve psikolojik a&ccedil;ıdan desteklemek, destek komitelerini idare etmek, yardım ve tedavi faaliyetleri, ekonomik cihat, azizlerini cepheye yollamada &ouml;zveri ve fedak&acirc;rlıkta bulunmak, istihbarat ve teftiş faaliyetlerinde iş birliği yapmak bu kabildendir. Bunların t&uuml;m&uuml;, bizim savunmayı askeri savunmayla sınırlamamız durumunda ge&ccedil;erlidir. Ama bug&uuml;n askeri boyuta ek olarak d&uuml;şmanın saldırıları inan&ccedil;sal, ekonomik, k&uuml;lt&uuml;rel, siyasal ve ahlaki boyutlarda da ger&ccedil;ekleşebilir. Bu nedenden &ouml;t&uuml;r&uuml; savunmanın da b&uuml;t&uuml;n bu alanlarda yapılması gerekir. Bu esas uyarınca, bug&uuml;n savunmanın kapsamı askeri savunmayı aşmış ve &ccedil;ok b&uuml;y&uuml;m&uuml;şt&uuml;r. Bu nedenle savunma hedeflerinin ger&ccedil;ekleşmesinde kadın ve kızların &uuml;st&uuml;n kapasite ve kabiliyetleri vardır. Anne, eş, &ouml;ğretmen ve &uuml;niversite hocası sıfatıyla kadın ve kızlarımızın d&uuml;ş&uuml;nsel, k&uuml;lt&uuml;rel, inan&ccedil;sal ve bilimsel temelleri takviye etmedeki konumu hatırlatmaya ve a&ccedil;ıklamaya gerek duymayacak kadar a&ccedil;ıktır.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;','&nbsp;D&uuml;şman ve tehdit edici unsurlar karşısında savunma yapmak &ouml;v&uuml;len bir eylem sayılır ve her insanın ve t&uuml;m diri varlıkların fıtri ve zati bir &ouml;zelliği olup kendilerinin tabii haklarından sayılır. İnsanın can, namus, vatan, mal, kutsallar ve menfaatleri tehdit etmeye y&ouml;nelik d&uuml;şmanın saldırı, tehlike ve zararlar karşısında savunma yapması t&uuml;m din ve mezheplerin onayladığı bir husustur. İslam&rsquo;ın hayat bahşedici mektebi de bunu değerli ve kutsal bir eylem saymış ve takip&ccedil;ilerini buna &ccedil;ağırmıştır. Hatta savunma ve &ouml;nc&uuml;llerini M&uuml;sl&uuml;manlara farz kılmıştır. Kur&rsquo;an-ı Kerim ş&ouml;yle buyurmaktadır: Onlara karşı g&uuml;c&uuml;n&uuml;z yettiği kadar kuvvet ve savaş atları hazırlayın. Onlarla Allah&rsquo;ın d&uuml;şmanını, sizin d&uuml;şmanınızı ve bunlardan başka sizin bilmediğiniz fakat Allah&rsquo;ın bildiği diğer d&uuml;şmanları korkutursunuz. Allah yolunda her ne harcarsanız karşılığı size tam olarak &ouml;denir. Size zulmedilmez.[1] İslam&rsquo;ın bu buyruğu &ouml;zel bir gruba &ouml;zg&uuml; değildir ve kadın ve erkek t&uuml;m M&uuml;sl&uuml;manları kapsamaktadır. Her ne zaman savunmadan s&ouml;z edilirse, zihinler daha &ccedil;ok askeri savunmaya y&ouml;nelmektedir. Savunmayı askeri savunmaya &ouml;zg&uuml; bilsek bile b&ouml;yle bir savunmanın hedeflerinin ger&ccedil;ekleşmesinde kadınların rol&uuml; &ccedil;ok b&uuml;y&uuml;kt&uuml;r ve bunun bazı boyutlarına aşağıda işaret edeceğiz:\r\n\r\n\r\n	1. Savaş Rol&uuml; ve D&uuml;şman İle Y&uuml;z Y&uuml;ze Savaşmak:\r\n\r\n\r\n	Kadınların kutsal bir savunmada &uuml;stlendikleri ilk sorumluluk askeri savaş ve onların ev ve tarlalarına saldırma niyeti g&uuml;den d&uuml;şman ile y&uuml;z y&uuml;ze gelmeleridir. Netice itibari ile tehlikeyi etkisiz hale getirmede salt erkeklerin savunması yeterli değildir. Saddam&rsquo;ın dayattığı savaşta İranlı onurlu kadınlar g&uuml;ney b&ouml;lgesinde Baas d&uuml;şmanı ve K&uuml;rdistan&rsquo;da da yerli uşaklar ile savaşmıştır. Onlar molotofkokteyli gibi basit silahlarla Şelem&ccedil;e sınırını ge&ccedil;me kasti g&uuml;den Irak tanklarına karşı savaşmaya gitmişlerdir. Elbette sonraları eğitim g&ouml;rm&uuml;ş ve yiğit bir şekilde d&uuml;şman ile savaşmak i&ccedil;in modern silahlar ile m&uuml;cehhez olmuşlardır.\r\n\r\n\r\n	2. Duygusal Destek:\r\n\r\n\r\n	Savaş&ccedil;ıları psikolojik ve duygusal olarak desteklemek ve onların psikolojisini takviye etmek kendilerinin başarısında &ccedil;ok etkilidir ve kadınlar bu &ouml;nemli işin &uuml;stesinden &ccedil;ok iyi gelmektedirler. Kutsal savunma yıllarında da İslam toplumunun kadınları bu y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml; iyi bir şekilde yerine getirmişlerdir. İmam Humeyni (r.a) kendilerini &ouml;vm&uuml;ş ve ş&ouml;yle buyurmuştur: &ldquo;Kadınlar cephe i&ccedil;in ifade ettikleri duygularıyla &ccedil;ok faydalı işler yapmışlardır.&rdquo;[2]\r\n\r\n\r\n	3. Destek Komitelerini İdare Etmek:\r\n\r\n\r\n	Savunmada kadınların bir diğer rol&uuml; de savaşta bulunan savaş&ccedil;ı ve askerlerin ihtiya&ccedil; duyduğu malzeme ve eşyaları temin etmek ve hazırlamaktır. İranlı M&uuml;sl&uuml;man bacılar, eşler ve anneler g&uuml;ney ve batı cephelerinde maddi ve lojistik destekleri ile unutulmayan bir&ccedil;ok sahne yaratmıştır. Onlar savaş&ccedil;ıların yiyecek, giyecek ve bazen silah ihtiya&ccedil;larını en g&uuml;zel şekilde temin etmiş ve cepheye g&ouml;ndermiştir.\r\n\r\n\r\n	4. Yardım ve Tedavi Faaliyetleri:\r\n\r\n\r\n	Kadınlar taşıdıkları ruh letafeti ile hasta ve yaralılara bakmada ve onları tedavi etmede etkili bir rol &uuml;stlenirler. Bu nedenle d&uuml;nyanın her yerinde bu g&ouml;rev genellikle kadınların y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;ne bırakılmıştır. Savaşın kanlı sahnelerinde t&uuml;m savaş&ccedil;ılar tehlikeyle y&uuml;z y&uuml;zedir ve her an yaralı ve hasar g&ouml;rm&uuml;şlerin sayısı artmaktadır. B&ouml;yle bir durumda eğer bu insanlara bakmak erkeklerin y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;ne bırakılırsa siperlerde d&uuml;şmanın &ouml;n&uuml;n&uuml; alabilecek ve onu geri p&uuml;sk&uuml;rtebilecek bir&ccedil;ok g&uuml;&ccedil; meşgul olacak ve yaralıların tedavisi ile uğraşacaktır. Artı, erkekler kadınların iyi bir şekilde &uuml;stesinden geldiği gibi bu işi başaramamaktadırlar. Bu nedenle bu alanda kadınların rol&uuml; &ccedil;ok kritik ve hayatidir.\r\n\r\n\r\n	5. Ekonomik Cihat:\r\n\r\n\r\n	Cephede d&uuml;şman karşısında direnen her askerin ekonomik ihtiya&ccedil;ları ve yiyecek, ila&ccedil;, elbise, m&uuml;himmat ve nakliye ara&ccedil;ları gibi bir&ccedil;ok desteğe ihtiyacı vardır. Toplumun t&uuml;m bireyleri ve kadınlar kendi savaş&ccedil;ılarının ihtiya&ccedil;larını temin etmekle y&uuml;k&uuml;ml&uuml;d&uuml;rler. M&uuml;sl&uuml;man kadınlar kutsal savunmada savaş cephelerine ekonomik yardım yapmada &uuml;st&uuml;n bir katılım g&ouml;stermiş ve hatta bir &ouml;m&uuml;r zahmet ve biriktirmenin neticesi olan ziynet aletleri gibi t&uuml;m varlıklarını c&ouml;mert&ccedil;e bu yolda feda etmişlerdir. Ger&ccedil;ekte kutsal savunma d&ouml;neminde bizler kadınların fedak&acirc;rlıklarının zirvesine tanıklık ettik. İmam Humeyni (r.a) defalarca buna işaret etmiş ve ş&ouml;yle buyurmuştur: &ldquo;Biz her g&uuml;n &ouml;m&uuml;rlerinin h&acirc;sılı olan bir miktar altını getirip Allah ve savaş yolunda infak eden kadınlara tanıklık etmekteyiz&hellip;&rdquo;[3]\r\n\r\n\r\n	6. &Ouml;zveri ve Fedak&acirc;rlık:\r\n\r\n\r\n	Kadınlar evlat, kardeş, eş ve babadan ibaret en değerli bireylerinden ge&ccedil;erek ve onları savunma alanında bulunmaya teşvik edip y&ouml;nlendirerek ve onları kaybetme musibetiyle karşılaşınca sabır g&ouml;stererek d&uuml;şmanlar karşısında savunma hedeflerinin ger&ccedil;ekleşmesi y&ouml;n&uuml;nde başka &ouml;nemli bir rol&uuml; yerine getirmişlerdir. İranlı kadınlar kutsal savunma yıllarında evlatları, eşleri, kardeşleri ve babalarını kutsal savunmaya katılmaya teşvik etmeye ek olarak (bu teşvikler erkeklerin cephelerde daha fazla yer almasında &ccedil;ok etkili olmuştur), kendi akraba ve değerli bireylerinin yaralanması ve şahadetini &ouml;ğrendikten sonra eşine az rastlanmış bir sabır ve tahamm&uuml;l g&ouml;stermekteydiler. Bu da savaşı yiğit&ccedil;e s&uuml;rd&uuml;rmede savaş&ccedil;ıların psikolojisini desteklemede b&uuml;y&uuml;k bir yardımda bulunmaktaydı. Kadınların g&uuml;&ccedil;l&uuml; psikolojilerinin &ouml;rneklerini İmam Humeyni&rsquo;nin (r.a) s&ouml;zlerinde a&ccedil;ık&ccedil;a g&ouml;zlemlenebilir: &ldquo;Gen&ccedil;leri cephede şehit olmasına karşın anneler tam bir sevin&ccedil; ve iftiharla gen&ccedil;lerinin İslam yolunda şehit olmasıyla &ouml;v&uuml;nmekte ve yine başka gen&ccedil;lerimiz de var ve onları da İslam&rsquo;a takdim edeceğiz diye &ouml;neride bulunmaktadırlar.&rdquo;[4]\r\n\r\n\r\n	7. İstihbarat ve Teftiş Faaliyetlerinde İşbirliği:\r\n\r\n\r\n	İslam&rsquo;ın namahrem kadınlara dokunmada bir takım sınırlılıklar getirmesi ve bu sınırlılıklar kadınlar tarafından bilgi, istihbarat, silah ve m&uuml;himmat getirilip g&ouml;t&uuml;r&uuml;lmesinde d&uuml;şman tarafından k&ouml;t&uuml; bir şekilde kullanılabileceği nedeniyle, d&uuml;şmanın bu taktiğinin etkisiz hale getirilmesinde kadınların varlığı ve rol&uuml; &ccedil;ok &ouml;zeldir. Eğer savunma alanlarında bu sahada kadınlar varlık g&ouml;stermezse hi&ccedil;bir erkek bu &ouml;nemli işi yerine getiremez. Bu y&uuml;zden kutsal savunma yıllarında kendine &ouml;zg&uuml; &ouml;zellikler taşıyan ve karşı devrimcilerin d&uuml;şman ile işbirliği yaptığı batı cephesinde istihbarat eksenli zek&acirc; ve denetlemek ka&ccedil;ınılmazdı. Bacı ve kadınların K&uuml;rdistan&rsquo;daki propaganda ve istihbarat eksenli faaliyetlerinden bir&ccedil;ok &ouml;rnek elde mevcuttur.\r\n\r\n\r\n	Ama bug&uuml;n askeri boyuta ek olarak d&uuml;şmanın saldırıları inan&ccedil;sal, askeri, ekonomik, k&uuml;lt&uuml;rel, siyasal ve ahlaki boyutlarda da ger&ccedil;ekleşebilir. Bu nedenden &ouml;t&uuml;r&uuml; savunma t&uuml;m alanlarda ger&ccedil;ekleşmelidir. Bu esas uyarınca bug&uuml;n savunmanın kapsamı askeri savunmayı aşmış ve &ccedil;ok b&uuml;y&uuml;m&uuml;şt&uuml;r. Bu sebeple savunma hedeflerinin ger&ccedil;ekleşmesinde kadın ve kızlar &uuml;st&uuml;n kapasite ve kabiliyetlere sahiptirler.&nbsp; Anne, eş, &ouml;ğretmen ve &uuml;niversite hocası sıfatıyla kadın ve kızlarımızın d&uuml;ş&uuml;nsel, k&uuml;lt&uuml;rel, inan&ccedil;sal ve bilimsel temelleri takviye etmedeki konumu hatırlatmaya ve a&ccedil;ıklamaya gerek duymayacak kadar a&ccedil;ıktır. Aynı şekilde bilim ve teknolojinin gelişmesiyle, değişik ekonomik alanlarda kendilerinin m&uuml;d&uuml;r, uzman ve bilirkişi sıfatıyla ekonomik savunma g&uuml;c&uuml;n&uuml; y&uuml;kseltmedeki rol&uuml; b&uuml;y&uuml;k bir &ouml;neme haizdir. Bug&uuml;n askeri alanda bile kadınlar &uuml;st&uuml;n bir konuma gelmişlerdir; zira askeri saldırıda savaş meydanında birebir ve y&uuml;z y&uuml;ze savaşma y&ouml;ntemi aşılmış ve savaş elektronik savaşlar tarzına b&uuml;r&uuml;nm&uuml;şt&uuml;r (yani uzaktan savaş ara&ccedil;larını y&ouml;nlendirme haline d&ouml;n&uuml;şm&uuml;şt&uuml;r). Bunun değişik alanlarında kadınlar d&uuml;şman ile direkt olarak karşılaşmaksızın d&uuml;şmanın saldırılarının &ouml;n&uuml;n&uuml; alabilirler. Bu hususlara binaen savunma hedeflerinin ger&ccedil;ekleşmesinde kadınların rol&uuml; kuşkusuz erkeklerinkinden az değildir. &nbsp;\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Enfal Suresi, 60. ayet.\r\n\r\n\r\n	[2] Sahife-i Nur, c: 14, s: 230.\r\n\r\n\r\n	[3] Sahife-i Nur, c: 16, s: 176; c: 17, s: 64.\r\n\r\n\r\n	[4] Sahife-i Nur, c: 14, s: 231.'),(212,'tr212','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		T&uuml;m uluslar kendi &uuml;lke ve vatanını sever. Yabancıların bir başka &uuml;lkede bulunması değişik şekillerde ger&ccedil;ekleşir. Ziyarette bulunmak, gezmek, ticaret, iş, &uuml;retim, tahsil, tedavi, araştırma ve bilimsel inceleme fırsatları, spor yarışmaları ve askeri hedefler nedeniyle bir &uuml;lkede bulunmak bu kabildendir. Irak&rsquo;ta b&uuml;y&uuml;k velilerin kabrinin bulunması bu &uuml;lke i&ccedil;in m&uuml;stesna bir konum sağlamakta ve ismet ve taharet ailesinin bir&ccedil;ok aşığını t&uuml;m d&uuml;nyadan bu &uuml;lkeye &ccedil;ekmektedir. Irak halkı refah imk&acirc;nlarını hazırlayarak olabildiğince ziyaret&ccedil;i ağırlamak i&ccedil;in alt yapı oluşturmaktadır. Ama onlar da diğer bilin&ccedil;li ve uyanık uluslar gibi tecav&uuml;z ve işgal niyetiyle bu &uuml;lkede bulunan yabancılara karşıdırlar; zira yabancıların varlığı bağımsızlığa engel olmakta, maddi ve k&uuml;lt&uuml;rel servetlerin yağmalanmasına zemin hazırlamakta ve ulusal onurun zedelenmesine sebep olmaktadır. Bu nedenle bu &uuml;lke halkı işgalciler ile m&uuml;cadele etmede parlak bir ge&ccedil;mişe sahip bulunmaktadır. Bu bağlamda onların Iraklı taklit mercileri ve &acirc;limler &ouml;nderliğinde İngiltere g&uuml;&ccedil;leri karşısındaki kahramanca kıyam ve direnişlerine işaret edilebilir. H&acirc;lihazırda da Amerikalı g&uuml;&ccedil;ler bazı m&uuml;ttefikleriyle birlikte idam edilmiş Saddam&rsquo;ın pen&ccedil;esinden Irak&rsquo;ı &ouml;zg&uuml;rleştirmek bahanesiyle ve tabii kaynakları ve petrol&uuml; &ccedil;almak ve yağmalamak gibi &ouml;zel hedeflerle, b&ouml;lgede askeri ve siyasal bir varlık oluşturmak, M&uuml;sl&uuml;manların g&uuml;c&uuml;n&uuml; kontrol etmek ve b&ouml;lgedeki M&uuml;sl&uuml;man &uuml;lkelerin birliğini &ouml;nlemek gayesiyle Irak&rsquo;ı işgal etmiş bulunmaktadır. Bu işgalin mezhepsel ve etnik ayrışmalar yaratmak, ter&ouml;rizm, &ccedil;irkin ahlaki getiriler, ekonomik temellerin yok olması, &uuml;lkeyi onarma ve kalkındırma yolunda engel yaratmak ve &uuml;lkenin servetlerini yağmalamak gibi zarar verici neticeleri olmuştur. Bu nedenden &ouml;t&uuml;r&uuml; Irak&rsquo;ın mazlum ve uyanık halkı kendi topraklarında işgalci yabancıların varlığına karşıdır.&nbsp;&nbsp;&nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;T&uuml;m uluslar kendi &uuml;lke ve vatanını sever ve onu kendi evi bilir. &Ouml;te taraftan &uuml;lkelerin coğrafik sınırları bir &uuml;lke halkının başka bir &uuml;lkeye gidip gelmesine ve orada kalmasına engel olmamıştır. Yabancıların bir başka &uuml;lkede bulunması değişik şekillerde ger&ccedil;ekleşir. Ziyarette bulunmak, gezmek, ticaret, iş, &uuml;retim, tahsil, tedavi, bilimsel araştırma ve inceleme fırsatları, spor yarışmaları ve askeri hedefler i&ccedil;in bir &uuml;lkede bulunmak bu kabildendir. Bu t&uuml;r yolculuklar ev sahibi &uuml;lke i&ccedil;in gelir getirmesi nedeniyle t&uuml;m d&uuml;nya &uuml;lkeleri tarafından olumlu karşılanır ve bu yolda maksimum sermayeyi &ccedil;ekmek i&ccedil;in herkes t&uuml;m alanlarda uygun altyapıyı hazırlamaya ve daha fazla fırsat ve g&uuml;zellikler yaratmaya &ccedil;alışır. Bir &uuml;lke olarak Irak ve halkı da bu husustan m&uuml;stesna değildir ve her zaman bu alanda t&uuml;m g&uuml;&ccedil;lerinden yararlanmaya &ccedil;alışmışlardır. &Ouml;zellikle b&uuml;y&uuml;k velilerin ve Şia&rsquo;nın temiz imamlarının (a.s) kabrinin bu &uuml;lkede bulunması, bu &uuml;lke i&ccedil;in istisnai bir konum yaratmıştır. Her g&uuml;n ismet ve taharet ailesinin bir&ccedil;ok aşığı t&uuml;m d&uuml;nyadan bu &uuml;lkeye yolculuk etmekte ve varlıklarıyla bu &uuml;lkeye b&uuml;y&uuml;k bir sermaye akımı sağlamaktadır. Irak halkı bu ziyaret&ccedil;ilere muhalefet etmemekle kalmayıp, ziyaret&ccedil;iler i&ccedil;in refah olanakları yaratarak onların maksimum &ouml;l&ccedil;&uuml;de &uuml;lkede varlık g&ouml;stermesi i&ccedil;in zemin hazırlamaya &ccedil;alışmaktadır. Zira maddi menfaatler dışında, Şia imamlarının ziyaret&ccedil;ilerine hizmet etmeyi bir &ouml;v&uuml;n&ccedil; vesilesi ve b&uuml;y&uuml;k bir sevap bilmektedirler. Bu esas uyarınca değerli Irak halkının niyet ve kastı ne olursa olsun diğer &uuml;lkelerin halklarının her t&uuml;rl&uuml; ziyaretlerine karşı olduklarını s&ouml;ylemek olanaksızdır. Onlar d&uuml;nyadaki diğer bilin&ccedil;li ve uyanık uluslar gibi tecav&uuml;z ve işgal niyetiyle bu &uuml;lkede bulunan yabancıların varlığına karşıdır; zira:</p>\r\n\r\n<p>\r\n	1. Onlar kendi &uuml;lkelerinde yabancıların bulunmasını &uuml;lkenin bağımsızlığına ve tek par&ccedil;a yapısına engel g&ouml;rmekte ve bunlara zarar verdiğini d&uuml;ş&uuml;nmektedirler.</p>\r\n\r\n<p>\r\n	2. İşgalci g&uuml;&ccedil;ler her zaman işgal edilmiş &uuml;lkenin maddi ve k&uuml;lt&uuml;rel servetlerini &ccedil;alma ve yağmalamanın peşindedirler.</p>\r\n\r\n<p>\r\n	3. İşgalcilerin varlığı her ulusun ulusal onurunu zedeler ve s&ouml;z konusu &uuml;lke i&ccedil;in toplumsal ve ahlaki a&ccedil;ıdan &ccedil;ok &ccedil;irkin neticeler yaratır.</p>\r\n\r\n<p>\r\n	4. İşgalci g&uuml;&ccedil;ler kendi işgali altındaki &uuml;lkeyi komşu &uuml;lkelere saldırmak i&ccedil;in bir &uuml;sse d&ouml;n&uuml;şt&uuml;rmek ister.</p>\r\n\r\n<p>\r\n	Irak Ortadoğu b&ouml;lgesinde b&uuml;y&uuml;k petrol yataklarına ve coğrafi olarak stratejik bir konuma sahip olması nedeniyle eskiden beri s&ouml;m&uuml;rgeci g&uuml;&ccedil;lerin iştihanı kabartmıştır. Bu &uuml;lke halkı işgalciler ile m&uuml;cadele etmede parlak bir ge&ccedil;mişe sahiptir. 1914 ile 1917 yılları arasında İngilizler b&uuml;y&uuml;k ve tarihi Bağdat şehri d&acirc;hil Irak&rsquo;ın bazı b&ouml;lgelerini işgal etti. Bu d&ouml;nemde Irak&rsquo;ın M&uuml;sl&uuml;man ve onurlu halkı M&uuml;sl&uuml;man &acirc;lim ve hatiplerin aydınlatmasıyla İngiltere&rsquo;nin askeri hegemonyasının tehlikesini, Irak&rsquo;ın petrol yatakları ve servetleri &uuml;zerinde egemenlik kurma niyetini ve kendini bekleyen acı akıbeti sezdi. Onlar işgalci g&uuml;&ccedil;ler ile m&uuml;cadele etmek i&ccedil;in dini &ouml;nderlere yani taklit mercilerine y&ouml;neldi ve onlardan cihat ilan etmelerini talep etti. Ayetullah Seyid Muhammed Kazım Yezdi, Ahund Molla Kazım Horasani ve Mirza Muhammed Taki Şirazi gibi Irak&rsquo;ın b&uuml;y&uuml;k &acirc;limleri[1] sadece cihat h&uuml;km&uuml; vermekle yetinmediler ve pratikte savaş cephelerinde m&uuml;cahitlerin ilk safında yer alarak İngiliz g&uuml;&ccedil;lerine karşı savaştılar. Bu, İslami g&uuml;&ccedil;lerin silahlı m&uuml;cadeledeki parlak ge&ccedil;mişinden bir par&ccedil;adır. Neticede 30 Haziran 1920&rsquo;de İngiliz g&uuml;&ccedil;leri ve &uuml;slerine y&ouml;nelik Fırat merkezinde bir dizi askeri operasyon ve saldırı başlatıldı. Bu hareket kuşatıcı bir devrime d&ouml;n&uuml;şt&uuml;, Irak&rsquo;ın bir&ccedil;ok b&ouml;lgesini sardı ve beş ay boyunca devam etti. Tarihsel olarak 30 Haziran 192 bu devrimin başlangıcı sayılmaktadır. Belirtilen ayaklanma b&uuml;y&uuml;k Irak devrimi olarak adlandırıldı. Lakin 1920 yılında ger&ccedil;ekleşmesi nedeniyle Yirmi Devrimi olarak meşhur oldu. Bundan dolayı Irak halkının işgalcilere muhalefet etmesi tabii ve normal bir husustur. Eğer eskiden beri İslam, masum &ouml;nderler ve bilin&ccedil;li M&uuml;sl&uuml;man &acirc;limlerin yetiştirdiği bu M&uuml;sl&uuml;man ve onurlu halk bundan başka bir davranış sergileseydi, sorgulanması gereken bu olurdu. H&acirc;lihazırda Irak&rsquo;ı Saddam&rsquo;ın pen&ccedil;esinden kurtarma bahanesi ile bu &uuml;lkeye bazı m&uuml;ttefikleriyle birlikte giren Amerikalı g&uuml;&ccedil;ler Irak&rsquo;ı &ouml;zel hedefleri i&ccedil;in işgal etmiş bulunmaktadır.</p>\r\n\r\n<p>\r\n	Irak&rsquo;ı işgal eden g&uuml;&ccedil;lerin bazı &ccedil;irkin hedefleri şunlardan ibarettir:</p>\r\n\r\n<p>\r\n	1. Doğal kaynakları ve petrol&uuml; &ccedil;almak ve yağmalamak. Onlar pratikte g&uuml;&ccedil;lerini g&uuml;venliği sağlamak ve &ccedil;atışan gruplar arasındaki &ccedil;atışmayı sonlandırmak bahanesi ile Irak&rsquo;a getirmişlerdir, ama bu bahaneyle bu İslam &uuml;lkesinin kaynak ve varlıklarını yağmalamaktalar.</p>\r\n\r\n<p>\r\n	2. B&ouml;lgede siyasal ve askeri varlık g&ouml;stermek ve M&uuml;sl&uuml;manların b&uuml;y&uuml;k g&uuml;c&uuml;n&uuml; kontrol etmek.</p>\r\n\r\n<p>\r\n	3. Birlik ve beraberlik i&ccedil;in bir&ccedil;ok alt yapının bulunmasına karşın b&uuml;y&uuml;k ve g&uuml;&ccedil;l&uuml; İran ve Irak uluslarının birleşmesini &ouml;nlemek.</p>\r\n\r\n<p>\r\n	Bu işgal başlangı&ccedil;tan itibaren Irak ulusu i&ccedil;in k&ouml;t&uuml; neticeleri beraberinde getirmiştir ve onlardan bazıları şunlardır:</p>\r\n\r\n<p>\r\n	1. Dinsel ve etnik ayrılık yaratmak: Bu &uuml;lkede değişik kavim, mezhep ve ulusların birlikte yaşaması nedeniyle, değişik sebeplerle onlar arasında ihtilaf, tefrika ve ayrılık &ccedil;ıkarmak bu &uuml;lkenin zayıflatılması ve par&ccedil;alanması i&ccedil;in uygun bir zemin teşkil etmektedir.</p>\r\n\r\n<p>\r\n	2. Irak işgalinin neticelerinden biri ter&ouml;rizmdir. Ter&ouml;rizm ve mevcut g&uuml;venlik sorunları bu &uuml;lkenin yeni devletinin en &ouml;nemli uğraşı haline gelmiştir. Bu, şimdiye dek y&uuml;z binlerce insanın &ouml;lmesine neden olmuştur. Amerikan&rsquo;ın John Hopkins &Uuml;niversitesi ile Bağdat&rsquo;ın el- Mustansıriyye &Uuml;niversitesi aracılığıyla 2003 yılının Mart ayı ile 2006 yılı arasında yapılan istatistik araştırmalara g&ouml;re Irak&rsquo;ta i&ccedil; &ccedil;atışmalarda yaklaşık 600 bin kişi &ouml;lm&uuml;şt&uuml;r. H&acirc;lbuki Amerikan askeri g&uuml;&ccedil;lerinin bu &uuml;lkeyi işgal etmek i&ccedil;in d&uuml;zenlediği operasyonlarda yaklaşık bu sayının &uuml;&ccedil;te biri kaybedilmiştir. Ortalama olarak bu işgalcilik ve neticeleri g&uuml;nde 50 ila 100 kişinin canını almaktadır. Yukarıdaki hususlara ek olarak, eldeki bulgulara g&ouml;re bu &uuml;lkenin işgal edilmesinden 2007 yılının ilk aylarına kadar kanlı mezhep savaşlarının neticesinde yaklaşık iki milyon Iraklı bu &uuml;lke topraklarını terk etmiştir. Bu g&ouml;&ccedil;, Filistinlilerin g&ouml;&ccedil;&uuml;nden beri en b&uuml;y&uuml;k g&ouml;&ccedil; dalgası sayılmaktadır.[2]</p>\r\n\r\n<p>\r\n	3. Fakirlik, bozgunculuk ve fuhuş gibi ahlaki &ccedil;irkin neticeler.</p>\r\n\r\n<p>\r\n	4. Ekonomik altyapının yok olması ve &uuml;lkenin yapılandırılması ve kalkındırılması yolunda engeller oluşturulması, d&uuml;nyanın en zengin halklarından biri sayılan mazlum Irak halkını &uuml;lkelerinin işgalinin başlangıcından şimdiye dek sağlıklı i&ccedil;me suyu, elektrik ve sağlık gibi temel yaşamın imk&acirc;nlarından mahrum kılmıştır.</p>\r\n\r\n<p>\r\n	5. Petrol gibi bu &uuml;lke servetlerinin yağmalanması. İşgalci g&uuml;&ccedil;ler petrol kuyularını ele ge&ccedil;irerek şimdiye dek bu &uuml;lkenin milyonlarca varil petrol&uuml;n&uuml; &ccedil;ıkarmış ve yağmalamıştır.</p>\r\n\r\n<p>\r\n	İşte bu nedenden &ouml;t&uuml;r&uuml;, bug&uuml;n Irak&rsquo;ın mazlum ve uyanık halkı bilin&ccedil;li bir şekilde yabancıların kendi topraklarında bulunmasından endişe duymakta ve birlik ve beraberlik ile onları &ccedil;ıkarma yolunda b&uuml;y&uuml;k başarılar elde etmektedir. Biz kadiri mutlak olan Allah&rsquo;tan onlar i&ccedil;in nihai başarıyı diliyoruz. &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Beyanat-ı Rehber-i muazzam-ı inkilab-ı İslami der didar-ı azayı hemayişi merhum hacı ağa Nurullah İsfahani, 14/5/84.</p>\r\n\r\n<p>\r\n	[2] Amerika ve baznegeri der merzhaye havarmeyane.</p>\r\n','T&uuml;m uluslar kendi &uuml;lke ve vatanını sever. Yabancıların bir başka &uuml;lkede bulunması değişik şekillerde ger&ccedil;ekleşir. Ziyarette bulunmak, gezmek, ticaret, iş, &uuml;retim, tahsil, tedavi, araştırma ve bilimsel inceleme fırsatları, spor yarışmaları ve askeri hedefler nedeniyle bir &uuml;lkede bulunmak bu kabildendir. Irak&rsquo;ta b&uuml;y&uuml;k velilerin kabrinin bulunması bu &uuml;lke i&ccedil;in m&uuml;stesna bir konum sağlamakta ve ismet ve taharet ailesinin bir&ccedil;ok aşığını t&uuml;m d&uuml;nyadan bu &uuml;lkeye &ccedil;ekmektedir. Irak halkı refah imk&acirc;nlarını hazırlayarak olabildiğince ziyaret&ccedil;i ağırlamak i&ccedil;in alt yapı oluşturmaktadır. Ama onlar da diğer bilin&ccedil;li ve uyanık uluslar gibi tecav&uuml;z ve işgal niyetiyle bu &uuml;lkede bulunan yabancılara karşıdırlar; zira yabancıların varlığı bağımsızlığa engel olmakta, maddi ve k&uuml;lt&uuml;rel servetlerin yağmalanmasına zemin hazırlamakta ve ulusal onurun zedelenmesine sebep olmaktadır. Bu nedenle bu &uuml;lke halkı işgalciler ile m&uuml;cadele etmede parlak bir ge&ccedil;mişe sahip bulunmaktadır. Bu bağlamda onların Iraklı taklit mercileri ve &acirc;limler &ouml;nderliğinde İngiltere g&uuml;&ccedil;leri karşısındaki kahramanca kıyam ve direnişlerine işaret edilebilir. H&acirc;lihazırda da Amerikalı g&uuml;&ccedil;ler bazı m&uuml;ttefikleriyle birlikte idam edilmiş Saddam&rsquo;ın pen&ccedil;esinden Irak&rsquo;ı &ouml;zg&uuml;rleştirmek bahanesiyle ve tabii kaynakları ve petrol&uuml; &ccedil;almak ve yağmalamak gibi &ouml;zel hedeflerle, b&ouml;lgede askeri ve siyasal bir varlık oluşturmak, M&uuml;sl&uuml;manların g&uuml;c&uuml;n&uuml; kontrol etmek ve b&ouml;lgedeki M&uuml;sl&uuml;man &uuml;lkelerin birliğini &ouml;nlemek gayesiyle Irak&rsquo;ı işgal etmiş bulunmaktadır. Bu işgalin mezhepsel ve etnik ayrışmalar yaratmak, ter&ouml;rizm, &ccedil;irkin ahlaki getiriler, ekonomik temellerin yok olması, &uuml;lkeyi onarma ve kalkındırma yolunda engel yaratmak ve &uuml;lkenin servetlerini yağmalamak gibi zarar verici neticeleri olmuştur. Bu nedenden &ouml;t&uuml;r&uuml; Irak&rsquo;ın mazlum ve uyanık halkı kendi topraklarında işgalci yabancıların varlığına karşıdır.&nbsp;&nbsp;&nbsp;','&nbsp;T&uuml;m uluslar kendi &uuml;lke ve vatanını sever ve onu kendi evi bilir. &Ouml;te taraftan &uuml;lkelerin coğrafik sınırları bir &uuml;lke halkının başka bir &uuml;lkeye gidip gelmesine ve orada kalmasına engel olmamıştır. Yabancıların bir başka &uuml;lkede bulunması değişik şekillerde ger&ccedil;ekleşir. Ziyarette bulunmak, gezmek, ticaret, iş, &uuml;retim, tahsil, tedavi, bilimsel araştırma ve inceleme fırsatları, spor yarışmaları ve askeri hedefler i&ccedil;in bir &uuml;lkede bulunmak bu kabildendir. Bu t&uuml;r yolculuklar ev sahibi &uuml;lke i&ccedil;in gelir getirmesi nedeniyle t&uuml;m d&uuml;nya &uuml;lkeleri tarafından olumlu karşılanır ve bu yolda maksimum sermayeyi &ccedil;ekmek i&ccedil;in herkes t&uuml;m alanlarda uygun altyapıyı hazırlamaya ve daha fazla fırsat ve g&uuml;zellikler yaratmaya &ccedil;alışır. Bir &uuml;lke olarak Irak ve halkı da bu husustan m&uuml;stesna değildir ve her zaman bu alanda t&uuml;m g&uuml;&ccedil;lerinden yararlanmaya &ccedil;alışmışlardır. &Ouml;zellikle b&uuml;y&uuml;k velilerin ve Şia&rsquo;nın temiz imamlarının (a.s) kabrinin bu &uuml;lkede bulunması, bu &uuml;lke i&ccedil;in istisnai bir konum yaratmıştır. Her g&uuml;n ismet ve taharet ailesinin bir&ccedil;ok aşığı t&uuml;m d&uuml;nyadan bu &uuml;lkeye yolculuk etmekte ve varlıklarıyla bu &uuml;lkeye b&uuml;y&uuml;k bir sermaye akımı sağlamaktadır. Irak halkı bu ziyaret&ccedil;ilere muhalefet etmemekle kalmayıp, ziyaret&ccedil;iler i&ccedil;in refah olanakları yaratarak onların maksimum &ouml;l&ccedil;&uuml;de &uuml;lkede varlık g&ouml;stermesi i&ccedil;in zemin hazırlamaya &ccedil;alışmaktadır. Zira maddi menfaatler dışında, Şia imamlarının ziyaret&ccedil;ilerine hizmet etmeyi bir &ouml;v&uuml;n&ccedil; vesilesi ve b&uuml;y&uuml;k bir sevap bilmektedirler. Bu esas uyarınca değerli Irak halkının niyet ve kastı ne olursa olsun diğer &uuml;lkelerin halklarının her t&uuml;rl&uuml; ziyaretlerine karşı olduklarını s&ouml;ylemek olanaksızdır. Onlar d&uuml;nyadaki diğer bilin&ccedil;li ve uyanık uluslar gibi tecav&uuml;z ve işgal niyetiyle bu &uuml;lkede bulunan yabancıların varlığına karşıdır; zira:\r\n\r\n\r\n	1. Onlar kendi &uuml;lkelerinde yabancıların bulunmasını &uuml;lkenin bağımsızlığına ve tek par&ccedil;a yapısına engel g&ouml;rmekte ve bunlara zarar verdiğini d&uuml;ş&uuml;nmektedirler.\r\n\r\n\r\n	2. İşgalci g&uuml;&ccedil;ler her zaman işgal edilmiş &uuml;lkenin maddi ve k&uuml;lt&uuml;rel servetlerini &ccedil;alma ve yağmalamanın peşindedirler.\r\n\r\n\r\n	3. İşgalcilerin varlığı her ulusun ulusal onurunu zedeler ve s&ouml;z konusu &uuml;lke i&ccedil;in toplumsal ve ahlaki a&ccedil;ıdan &ccedil;ok &ccedil;irkin neticeler yaratır.\r\n\r\n\r\n	4. İşgalci g&uuml;&ccedil;ler kendi işgali altındaki &uuml;lkeyi komşu &uuml;lkelere saldırmak i&ccedil;in bir &uuml;sse d&ouml;n&uuml;şt&uuml;rmek ister.\r\n\r\n\r\n	Irak Ortadoğu b&ouml;lgesinde b&uuml;y&uuml;k petrol yataklarına ve coğrafi olarak stratejik bir konuma sahip olması nedeniyle eskiden beri s&ouml;m&uuml;rgeci g&uuml;&ccedil;lerin iştihanı kabartmıştır. Bu &uuml;lke halkı işgalciler ile m&uuml;cadele etmede parlak bir ge&ccedil;mişe sahiptir. 1914 ile 1917 yılları arasında İngilizler b&uuml;y&uuml;k ve tarihi Bağdat şehri d&acirc;hil Irak&rsquo;ın bazı b&ouml;lgelerini işgal etti. Bu d&ouml;nemde Irak&rsquo;ın M&uuml;sl&uuml;man ve onurlu halkı M&uuml;sl&uuml;man &acirc;lim ve hatiplerin aydınlatmasıyla İngiltere&rsquo;nin askeri hegemonyasının tehlikesini, Irak&rsquo;ın petrol yatakları ve servetleri &uuml;zerinde egemenlik kurma niyetini ve kendini bekleyen acı akıbeti sezdi. Onlar işgalci g&uuml;&ccedil;ler ile m&uuml;cadele etmek i&ccedil;in dini &ouml;nderlere yani taklit mercilerine y&ouml;neldi ve onlardan cihat ilan etmelerini talep etti. Ayetullah Seyid Muhammed Kazım Yezdi, Ahund Molla Kazım Horasani ve Mirza Muhammed Taki Şirazi gibi Irak&rsquo;ın b&uuml;y&uuml;k &acirc;limleri[1] sadece cihat h&uuml;km&uuml; vermekle yetinmediler ve pratikte savaş cephelerinde m&uuml;cahitlerin ilk safında yer alarak İngiliz g&uuml;&ccedil;lerine karşı savaştılar. Bu, İslami g&uuml;&ccedil;lerin silahlı m&uuml;cadeledeki parlak ge&ccedil;mişinden bir par&ccedil;adır. Neticede 30 Haziran 1920&rsquo;de İngiliz g&uuml;&ccedil;leri ve &uuml;slerine y&ouml;nelik Fırat merkezinde bir dizi askeri operasyon ve saldırı başlatıldı. Bu hareket kuşatıcı bir devrime d&ouml;n&uuml;şt&uuml;, Irak&rsquo;ın bir&ccedil;ok b&ouml;lgesini sardı ve beş ay boyunca devam etti. Tarihsel olarak 30 Haziran 192 bu devrimin başlangıcı sayılmaktadır. Belirtilen ayaklanma b&uuml;y&uuml;k Irak devrimi olarak adlandırıldı. Lakin 1920 yılında ger&ccedil;ekleşmesi nedeniyle Yirmi Devrimi olarak meşhur oldu. Bundan dolayı Irak halkının işgalcilere muhalefet etmesi tabii ve normal bir husustur. Eğer eskiden beri İslam, masum &ouml;nderler ve bilin&ccedil;li M&uuml;sl&uuml;man &acirc;limlerin yetiştirdiği bu M&uuml;sl&uuml;man ve onurlu halk bundan başka bir davranış sergileseydi, sorgulanması gereken bu olurdu. H&acirc;lihazırda Irak&rsquo;ı Saddam&rsquo;ın pen&ccedil;esinden kurtarma bahanesi ile bu &uuml;lkeye bazı m&uuml;ttefikleriyle birlikte giren Amerikalı g&uuml;&ccedil;ler Irak&rsquo;ı &ouml;zel hedefleri i&ccedil;in işgal etmiş bulunmaktadır.\r\n\r\n\r\n	Irak&rsquo;ı işgal eden g&uuml;&ccedil;lerin bazı &ccedil;irkin hedefleri şunlardan ibarettir:\r\n\r\n\r\n	1. Doğal kaynakları ve petrol&uuml; &ccedil;almak ve yağmalamak. Onlar pratikte g&uuml;&ccedil;lerini g&uuml;venliği sağlamak ve &ccedil;atışan gruplar arasındaki &ccedil;atışmayı sonlandırmak bahanesi ile Irak&rsquo;a getirmişlerdir, ama bu bahaneyle bu İslam &uuml;lkesinin kaynak ve varlıklarını yağmalamaktalar.\r\n\r\n\r\n	2. B&ouml;lgede siyasal ve askeri varlık g&ouml;stermek ve M&uuml;sl&uuml;manların b&uuml;y&uuml;k g&uuml;c&uuml;n&uuml; kontrol etmek.\r\n\r\n\r\n	3. Birlik ve beraberlik i&ccedil;in bir&ccedil;ok alt yapının bulunmasına karşın b&uuml;y&uuml;k ve g&uuml;&ccedil;l&uuml; İran ve Irak uluslarının birleşmesini &ouml;nlemek.\r\n\r\n\r\n	Bu işgal başlangı&ccedil;tan itibaren Irak ulusu i&ccedil;in k&ouml;t&uuml; neticeleri beraberinde getirmiştir ve onlardan bazıları şunlardır:\r\n\r\n\r\n	1. Dinsel ve etnik ayrılık yaratmak: Bu &uuml;lkede değişik kavim, mezhep ve ulusların birlikte yaşaması nedeniyle, değişik sebeplerle onlar arasında ihtilaf, tefrika ve ayrılık &ccedil;ıkarmak bu &uuml;lkenin zayıflatılması ve par&ccedil;alanması i&ccedil;in uygun bir zemin teşkil etmektedir.\r\n\r\n\r\n	2. Irak işgalinin neticelerinden biri ter&ouml;rizmdir. Ter&ouml;rizm ve mevcut g&uuml;venlik sorunları bu &uuml;lkenin yeni devletinin en &ouml;nemli uğraşı haline gelmiştir. Bu, şimdiye dek y&uuml;z binlerce insanın &ouml;lmesine neden olmuştur. Amerikan&rsquo;ın John Hopkins &Uuml;niversitesi ile Bağdat&rsquo;ın el- Mustansıriyye &Uuml;niversitesi aracılığıyla 2003 yılının Mart ayı ile 2006 yılı arasında yapılan istatistik araştırmalara g&ouml;re Irak&rsquo;ta i&ccedil; &ccedil;atışmalarda yaklaşık 600 bin kişi &ouml;lm&uuml;şt&uuml;r. H&acirc;lbuki Amerikan askeri g&uuml;&ccedil;lerinin bu &uuml;lkeyi işgal etmek i&ccedil;in d&uuml;zenlediği operasyonlarda yaklaşık bu sayının &uuml;&ccedil;te biri kaybedilmiştir. Ortalama olarak bu işgalcilik ve neticeleri g&uuml;nde 50 ila 100 kişinin canını almaktadır. Yukarıdaki hususlara ek olarak, eldeki bulgulara g&ouml;re bu &uuml;lkenin işgal edilmesinden 2007 yılının ilk aylarına kadar kanlı mezhep savaşlarının neticesinde yaklaşık iki milyon Iraklı bu &uuml;lke topraklarını terk etmiştir. Bu g&ouml;&ccedil;, Filistinlilerin g&ouml;&ccedil;&uuml;nden beri en b&uuml;y&uuml;k g&ouml;&ccedil; dalgası sayılmaktadır.[2]\r\n\r\n\r\n	3. Fakirlik, bozgunculuk ve fuhuş gibi ahlaki &ccedil;irkin neticeler.\r\n\r\n\r\n	4. Ekonomik altyapının yok olması ve &uuml;lkenin yapılandırılması ve kalkındırılması yolunda engeller oluşturulması, d&uuml;nyanın en zengin halklarından biri sayılan mazlum Irak halkını &uuml;lkelerinin işgalinin başlangıcından şimdiye dek sağlıklı i&ccedil;me suyu, elektrik ve sağlık gibi temel yaşamın imk&acirc;nlarından mahrum kılmıştır.\r\n\r\n\r\n	5. Petrol gibi bu &uuml;lke servetlerinin yağmalanması. İşgalci g&uuml;&ccedil;ler petrol kuyularını ele ge&ccedil;irerek şimdiye dek bu &uuml;lkenin milyonlarca varil petrol&uuml;n&uuml; &ccedil;ıkarmış ve yağmalamıştır.\r\n\r\n\r\n	İşte bu nedenden &ouml;t&uuml;r&uuml;, bug&uuml;n Irak&rsquo;ın mazlum ve uyanık halkı bilin&ccedil;li bir şekilde yabancıların kendi topraklarında bulunmasından endişe duymakta ve birlik ve beraberlik ile onları &ccedil;ıkarma yolunda b&uuml;y&uuml;k başarılar elde etmektedir. Biz kadiri mutlak olan Allah&rsquo;tan onlar i&ccedil;in nihai başarıyı diliyoruz. &nbsp;\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Beyanat-ı Rehber-i muazzam-ı inkilab-ı İslami der didar-ı azayı hemayişi merhum hacı ağa Nurullah İsfahani, 14/5/84.\r\n\r\n\r\n	[2] Amerika ve baznegeri der merzhaye havarmeyane.'),(213,'tr211','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Karşı cinsten biriyle tokalaşmak bir&ccedil;ok birey i&ccedil;in şehvetin tahrik olmasına neden olmayabilir, ama b&ouml;yle bir sınırlı irtibat ile tahrik olabilecek fertler de mevcuttur. Hatta birinci grup arasında da kendilerini samimi g&ouml;sterip meşru olmayan ilişkiler i&ccedil;in altyapı hazırlamaya &ccedil;alışan şahısların olması da muhtemeldir. Bu esas uyarınca toplumsal yaşamda zorunlu bir fiil addedilmeyen namahrem ile tokalaşmaktan sakınılması gerekir. Y&uuml;ce Allah, bir&ccedil;ok şer&rsquo;i h&uuml;km&uuml; genel olarak yasalaştırmış ve toplumun genel maslahatını g&ouml;z &ouml;n&uuml;nde bulundurmuştur.&nbsp; Elbette h&uuml;km&uuml;n yasalaştırılmasının hikmeti bazı bireyleri kapsamıyor olabilir. &Ouml;rneğin, kadınlar ile tokalaşmak bazı yaşlı veya orta yaşlarda bulunan bireylerde hi&ccedil;bir şehvani his uyandırmayabilir. Ama kutsal yasa koyucu, insanların bir&ccedil;oğunda bu hissin oluşması nedeniyle b&ouml;yle bir davranışın haram olduğuna h&uuml;kmetmiştir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Cevabın başında bir &ouml;l&ccedil;&uuml;ye kadar sorunuzla irtibatlı olan rivayeti aktarıyoruz: Bir şahıs m&uuml;minlerin &ouml;nderinin yanına gelir ve oru&ccedil;luyken eşimi &ouml;pebilir miyim diye sorar. Hz Ali (a.s) a&ccedil;ık bir cevap vermeksizin ş&ouml;yle buyurur: &ldquo;Orucuna dikkat et. Ardından ş&ouml;yle bir deyimi aktarır: B&uuml;y&uuml;k savaş insanların birbirini tokatlamasıyla başlar.&rdquo;[1] Bildiğimiz gibi oru&ccedil;luyken cima fiili caiz değildir, ama her t&uuml;rl&uuml; cinsel irtibatın yasak olduğu diye bir şey de s&ouml;z konusu değildir. Bununla birlikte oru&ccedil;luyken &ouml;pmek gibi insanın kendi meşru eşine y&ouml;nelik sevgi ifade eden bazı davranışlardan ka&ccedil;ınması tavsiye edilmiştir. B&ouml;yle bir iş ne haram sayılmakta ve ne de pek şehveti tahrik etmektedir. Lakin orucu ge&ccedil;ersiz kılabilecek fiillere neden olabileceğinden, onun terk edilmesi tavsiye edilmiştir. Şimdi sorunuza d&ouml;n&uuml;yoruz: Namahrem bir kadın ile tokalaşmak bazı bireylerde şehvetin tahrik olmasına neden olmayabilir, ama evvela bazı seviyesiz bireylerin kolaylıkla tahrik olması ve tokalaşmayla da şehvetlerinin harekete ge&ccedil;mesi muhtemeldir. İkincisi, namahrem ile tokalaşmayla şehvetlerinin tahrik olmadığı bazı bireylerin de bu işi karşı cins ile daha samimi olmak i&ccedil;in bir &ouml;n hazırlık olarak değerlendirmeleri ve bunun ardından meşru olmayan ilişkiler kurmaları muhtemeldir. Bu esas uyarınca erkekler ve kadınlar bağlamında saygınlık ve iffete riayet edilmeli ve zorunlu olmayan davranışlardan ka&ccedil;ınılmalıdır. B&ouml;ylece ilişkilerde cinsel başıboşluğun meydana gelmemesi ve bu ilişkilerin ideal konumundan yani sadece aile sınırından &ccedil;ıkmamasına &ouml;zen g&ouml;sterilmelidir. &ldquo;Akıllı insan neden pişmanlık gerektirecek bir iş yapsın&rdquo;? Y&uuml;ce Allah şer&rsquo;i h&uuml;k&uuml;mlerin &ccedil;oğunu genel bir şekilde yasalaştırmış ve toplumun gene maslahatını g&ouml;z &ouml;n&uuml;nde bulundurmuştur. Elbette h&uuml;km&uuml;n yasalaştırılmasının hikmeti bazı bireyleri kapsamıyor olabilir. &Ouml;rneğin kadınlarla tokalaşmak bazı yaşlı veya orta yaşlı bireylerde şehvani hi&ccedil;bir his yaratmayabilir, ama kutsal yasa koyucu insanların &ccedil;oğunda bu hissin meydana gelmesi sebebiyle, b&ouml;yle bir davranışın haram oluşuna h&uuml;kmetmiştir. Bu konunun benzeri, beşeri kanunlarda da g&ouml;zlemlenebilir; tam bir dikkat ile ve başkalarına bir zarar vermeksizin kırmızı ışıktan ge&ccedil;en bireyler i&ccedil;in de kırmızı ışıktan ge&ccedil;menin yasak oluşu bu kabildendir. Bu nedenden &ouml;t&uuml;r&uuml; y&uuml;ce Allah Hz Peygamber&rsquo;in (s.a.a) eşlerine namahrem erkekler ile konuşurken naz ve cilve yapmaktan sakınmaları ve kalbi hastalıklı bireyleri tahrik etmemelerine dair genel bir tavsiyede bulunmaktadır.[2] Bununla birlikte eğer bazı durumlarda namahrem ile tokalaşmak geleneksel ve ka&ccedil;ınılmaz bir davranış olarak telakki ediliyorsa, bazı koşullarla bu fiile teşebb&uuml;s edilebilir. &Ouml;rneğin eldivenden veya herhangi bir &ouml;rt&uuml;den istifade ederek tokalaşmak sakınca taşımaz ve buna ek olarak karşı tarafın elini haddinden fazla sıkmadan ka&ccedil;ınılmalıdır.[3]</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] H&uuml;rr&rsquo;&uuml; Amuli, Muhammed bin Hasan, Vesailu&rsquo;ş Şia, c: 10, s: 100, hadis: 12954, M&uuml;essesei A&rsquo;lul Beyt, Kum, 1409 h.k.</p>\r\n\r\n<p>\r\n	[2] Ahzab Suresi, 32. ayet: &quot;فَلا تَخْضَعْنَ بِالْقَوْلِ فَیَطْمَعَ الَّذی فی&rlm; قَلْبِهِ مَرَضٌ وَ قُلْنَ قَوْلاً مَعْرُوفا&quot;.</p>\r\n\r\n<p>\r\n	[3] Vesailu&rsquo;ş Şia, c: 20, s: 208, hadis: 25446.</p>\r\n','Karşı cinsten biriyle tokalaşmak bir&ccedil;ok birey i&ccedil;in şehvetin tahrik olmasına neden olmayabilir, ama b&ouml;yle bir sınırlı irtibat ile tahrik olabilecek fertler de mevcuttur. Hatta birinci grup arasında da kendilerini samimi g&ouml;sterip meşru olmayan ilişkiler i&ccedil;in altyapı hazırlamaya &ccedil;alışan şahısların olması da muhtemeldir. Bu esas uyarınca toplumsal yaşamda zorunlu bir fiil addedilmeyen namahrem ile tokalaşmaktan sakınılması gerekir. Y&uuml;ce Allah, bir&ccedil;ok şer&rsquo;i h&uuml;km&uuml; genel olarak yasalaştırmış ve toplumun genel maslahatını g&ouml;z &ouml;n&uuml;nde bulundurmuştur.&nbsp; Elbette h&uuml;km&uuml;n yasalaştırılmasının hikmeti bazı bireyleri kapsamıyor olabilir. &Ouml;rneğin, kadınlar ile tokalaşmak bazı yaşlı veya orta yaşlarda bulunan bireylerde hi&ccedil;bir şehvani his uyandırmayabilir. Ama kutsal yasa koyucu, insanların bir&ccedil;oğunda bu hissin oluşması nedeniyle b&ouml;yle bir davranışın haram olduğuna h&uuml;kmetmiştir.','&nbsp;Cevabın başında bir &ouml;l&ccedil;&uuml;ye kadar sorunuzla irtibatlı olan rivayeti aktarıyoruz: Bir şahıs m&uuml;minlerin &ouml;nderinin yanına gelir ve oru&ccedil;luyken eşimi &ouml;pebilir miyim diye sorar. Hz Ali (a.s) a&ccedil;ık bir cevap vermeksizin ş&ouml;yle buyurur: &ldquo;Orucuna dikkat et. Ardından ş&ouml;yle bir deyimi aktarır: B&uuml;y&uuml;k savaş insanların birbirini tokatlamasıyla başlar.&rdquo;[1] Bildiğimiz gibi oru&ccedil;luyken cima fiili caiz değildir, ama her t&uuml;rl&uuml; cinsel irtibatın yasak olduğu diye bir şey de s&ouml;z konusu değildir. Bununla birlikte oru&ccedil;luyken &ouml;pmek gibi insanın kendi meşru eşine y&ouml;nelik sevgi ifade eden bazı davranışlardan ka&ccedil;ınması tavsiye edilmiştir. B&ouml;yle bir iş ne haram sayılmakta ve ne de pek şehveti tahrik etmektedir. Lakin orucu ge&ccedil;ersiz kılabilecek fiillere neden olabileceğinden, onun terk edilmesi tavsiye edilmiştir. Şimdi sorunuza d&ouml;n&uuml;yoruz: Namahrem bir kadın ile tokalaşmak bazı bireylerde şehvetin tahrik olmasına neden olmayabilir, ama evvela bazı seviyesiz bireylerin kolaylıkla tahrik olması ve tokalaşmayla da şehvetlerinin harekete ge&ccedil;mesi muhtemeldir. İkincisi, namahrem ile tokalaşmayla şehvetlerinin tahrik olmadığı bazı bireylerin de bu işi karşı cins ile daha samimi olmak i&ccedil;in bir &ouml;n hazırlık olarak değerlendirmeleri ve bunun ardından meşru olmayan ilişkiler kurmaları muhtemeldir. Bu esas uyarınca erkekler ve kadınlar bağlamında saygınlık ve iffete riayet edilmeli ve zorunlu olmayan davranışlardan ka&ccedil;ınılmalıdır. B&ouml;ylece ilişkilerde cinsel başıboşluğun meydana gelmemesi ve bu ilişkilerin ideal konumundan yani sadece aile sınırından &ccedil;ıkmamasına &ouml;zen g&ouml;sterilmelidir. &ldquo;Akıllı insan neden pişmanlık gerektirecek bir iş yapsın&rdquo;? Y&uuml;ce Allah şer&rsquo;i h&uuml;k&uuml;mlerin &ccedil;oğunu genel bir şekilde yasalaştırmış ve toplumun gene maslahatını g&ouml;z &ouml;n&uuml;nde bulundurmuştur. Elbette h&uuml;km&uuml;n yasalaştırılmasının hikmeti bazı bireyleri kapsamıyor olabilir. &Ouml;rneğin kadınlarla tokalaşmak bazı yaşlı veya orta yaşlı bireylerde şehvani hi&ccedil;bir his yaratmayabilir, ama kutsal yasa koyucu insanların &ccedil;oğunda bu hissin meydana gelmesi sebebiyle, b&ouml;yle bir davranışın haram oluşuna h&uuml;kmetmiştir. Bu konunun benzeri, beşeri kanunlarda da g&ouml;zlemlenebilir; tam bir dikkat ile ve başkalarına bir zarar vermeksizin kırmızı ışıktan ge&ccedil;en bireyler i&ccedil;in de kırmızı ışıktan ge&ccedil;menin yasak oluşu bu kabildendir. Bu nedenden &ouml;t&uuml;r&uuml; y&uuml;ce Allah Hz Peygamber&rsquo;in (s.a.a) eşlerine namahrem erkekler ile konuşurken naz ve cilve yapmaktan sakınmaları ve kalbi hastalıklı bireyleri tahrik etmemelerine dair genel bir tavsiyede bulunmaktadır.[2] Bununla birlikte eğer bazı durumlarda namahrem ile tokalaşmak geleneksel ve ka&ccedil;ınılmaz bir davranış olarak telakki ediliyorsa, bazı koşullarla bu fiile teşebb&uuml;s edilebilir. &Ouml;rneğin eldivenden veya herhangi bir &ouml;rt&uuml;den istifade ederek tokalaşmak sakınca taşımaz ve buna ek olarak karşı tarafın elini haddinden fazla sıkmadan ka&ccedil;ınılmalıdır.[3]\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] H&uuml;rr&rsquo;&uuml; Amuli, Muhammed bin Hasan, Vesailu&rsquo;ş Şia, c: 10, s: 100, hadis: 12954, M&uuml;essesei A&rsquo;lul Beyt, Kum, 1409 h.k.\r\n\r\n\r\n	[2] Ahzab Suresi, 32. ayet: &quot;فَلا تَخْضَعْنَ بِالْقَوْلِ فَیَطْمَعَ الَّذی فی&rlm; قَلْبِهِ مَرَضٌ وَ قُلْنَ قَوْلاً مَعْرُوفا&quot;.\r\n\r\n\r\n	[3] Vesailu&rsquo;ş Şia, c: 20, s: 208, hadis: 25446.'),(214,'tr210','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		A&ccedil;ıklama y&ouml;ntemlerinden biri olan &ldquo;icmal&rdquo; ve &ldquo;tafsil&rdquo; y&ouml;ntemi kuranı kerim ayetlerinde &ccedil;ok reva&ccedil;ta ve g&ouml;ze &ccedil;arpmaktadır. Hz. Salih&rsquo;in devesinin &ouml;ld&uuml;rme macerasıyla alakalı olan ayetlerden &uuml;&ccedil;&uuml; bu olayı Samut kavminin iman getirmeyen kimselere nispetlendirmiştir. Bir ayette bu eylemi bu kavmin b&ouml;b&uuml;rlenmiş (m&uuml;stekbir) grubunun işi olduğunu belirtiyor. Baka bir ayette is bu eylem bir kişi tarafından ger&ccedil;ekleştiğini a&ccedil;ıklıyor. Ş&ouml;yle denilmesi m&uuml;mk&uuml;nd&uuml;r: Kuranı kerimin son iki ayeti dışındaki ayetler, bu olayı, detaylısına (c&uuml;ziyatine) girmeden kısa bir şekilde (icmal) a&ccedil;ıklamış. &Ouml;ld&uuml;rme eylemini m&uuml;stekbir gruba nispetlendiren ayetler de olayı planlandıran, projesini, perde arkasından mali ve siyasi destek veren kimselere işaret ediyor. Diğer ayet ise plan ve projeyi uygulamaya koyan en son kişiye işaret ediyor. Devenin &ouml;ld&uuml;rmesini Samud&rsquo;un iman etmemiş kavmine nispetlendirmesinin nedeni, dini &ouml;ğretiler esasınca her kim ger&ccedil;ekleştirilen her olaya razı olursa Allah katında eylemi ger&ccedil;ekleştiren kimseyle su&ccedil; bakımından ortak sayımlata olduğu i&ccedil;indir. Ger&ccedil;ekleştiren iş ve eylem ister iyi işlerden olsun ister b&uuml;y&uuml;k bir g&uuml;nah olmuş olsun. Bu konuyu teyit eden ehlibeyt imamlarından (a.s.) nakledilen bir&ccedil;ok rivayet var olmaktadır. M&uuml;minlerin emiri hz. Ali&rsquo;nin (a.s.) nehc&uuml;l &ndash; balaganın 201. Hutbesinde buyurmuş olduğu s&ouml;zler bunun bir &ouml;rneğidir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Hz. Salihin devesini &ouml;ld&uuml;rme olayıyla alakalı olan ayetleri iki mihverde taksim edebiliriz:</p>\r\n\r\n<p>\r\n	Birinci kısım: Devenin &ouml;ld&uuml;rmesini bir kişiye değil bilakis topluma nispetlendiren ayetlerdir. Bu ayetler Araf suresinin 77., Hud suresinin 65., şuara suresinin 157. Ve Şems suresinin 14. Ayetleridir.</p>\r\n\r\n<p>\r\n	İkinci kısım:&nbsp;&nbsp; Devenin &ouml;ld&uuml;rmesini topluma değil bilakis ferde ve bireye nispetlendiren ayetlerdir. Bu ayet Kamer suresinin 29. Ayetidir.</p>\r\n\r\n<p>\r\n	Birinci kısımdan olan ayetleri de iki mihvere taksim edebiliriz:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; -&Ouml;nceki ayetlere dikkatle- fiillerdeki zamirin taalluk ettiği mercii (d&ouml;nd&uuml;ğ&uuml; yer) Semudun t&uuml;m kavmidir. Bu bağlamdaki ayetler şunlardır:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Hud suresinin 65. Ayet. (64. Ayeti dikkate alarak 65. ayetteki fiildeki zamirin mercii (d&ouml;nd&uuml;ğ&uuml; şey) &ldquo;kavim&rdquo; kelimesidir).[1]<br />\r\n	&nbsp;&nbsp;&nbsp; Şuara suresinin 157. Ayet. (141. Ayeti dikkatle 157. Ayetteki fiilde bulunan zamirin mercii &ldquo;Semud&rdquo; kelimesidir).[2]<br />\r\n	&nbsp;&nbsp;&nbsp; Şems suresinin 14. Ayet. (11. Ayete dikkatle 14. Ayetteki fiilde bulunan zamirin mercii &ldquo;Samud&rdquo; kelimesidit).[3]</p>\r\n\r\n<p>\r\n	Burada şu noktaya dikkat etmek gerekir ki bu &uuml;&ccedil; ayette mevcut olan &ldquo;kavim&rdquo; ve &ldquo;semut&rdquo; kelimeleri bu kavmin t&uuml;m fertlerini kapsamıyor. Zira &ldquo;Araf&rdquo; suresinin 75. Ve Şuara suresinin 158. Ayetleri esasince onlardan bir kısım insanlar hz. Salihe iman etmişlerdir. Hud suresinin 66. Ayeti esasınca bu grup (en azında imanlarında ısrar edenler) hz. Salih ile birlikte Allah ın azabından kurtuldular. Zira onlar deveyi &ouml;ld&uuml;rme eylemine iştirak etmediler.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; -Daha &ouml;nceki ayetlerin yapım şekline dikkatle- fiilde var olan zamirin mercii Samud&rsquo;un t&uuml;m kavmi değil bilakis kavminden bir gruptur. Bu ayeti kerime Araf suresinin 77. Ayettir. 76. Ayete dikkatle bu ayetteki fiil samut kavminin &ldquo;m&uuml;stekbirlerine&rdquo; nispetlendirilmiştir.[4]</p>\r\n\r\n<p>\r\n	Yukarıdaki ayetlerin bir biriyle uyum i&ccedil;inde olduğunu g&ouml;steren &ouml;nc&uuml;ller:</p>\r\n\r\n<p>\r\n	Yukarıdaki ayetlere ilk bakıldığında zahiri de olsa bu ayetler arasında bir &ccedil;elişkinin var olduğu g&ouml;ze &ccedil;arpmaktadır. Zira zikir edilen ayetlerden &uuml;&ccedil;&uuml; devenin &ouml;ld&uuml;r&uuml;lmesini Samut kavminin t&uuml;m fertleri tarafından ger&ccedil;ekleştiğini s&ouml;yl&uuml;yor. Bir ayette m&uuml;stekbir grup tarafından &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml; a&ccedil;ıklanmış ve bir başka ayette ise bir kişi tarafından &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml; s&ouml;ylenmektedir. Ama biraz dikkatli bir şekilde bu ayetlerin her birisinin karar almış olduğu ortama ve ayetleri bir biriyle mukayese edildiğinde bu ayetler arasında hi&ccedil;bir &ccedil;elişkinin bulunmadığı ortaya &ccedil;ıkacaktır.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; &ndash;Dilin irtibatsal mahiyetinden kaynaklanmakta olan- her dilin takip ettiği &uuml;sluplardan birisi &ldquo;icmal ve tafsil&rdquo; y&ouml;ntemidir. Ş&ouml;yle ki: Hepimiz tecr&uuml;be etmişizdir ki bir&ccedil;ok yerlerde konuşan veya yazar bir kimse bazen yazmak veya konuşmak istediği konunun detaylısına hi&ccedil; girmeden icmal bir şekilde anlatıyor ve bazen de detaylısına girerek en geniş ve inceliklere kadar anlatmaya &ccedil;alışır. Bir kişinin bu iki &uuml;sluplardan birisine y&ouml;nlendiren nedenler (g&uuml;d&uuml;ler) &ldquo;ma&rsquo;ani&rdquo; ilminde incelenerek a&ccedil;ıklanmıştır. Ama burada &ouml;nemlilik arz eden nokta bu y&ouml;ntemin işlevli kabiliyetine sahip olmak ve dillerinin sahipleri arasında yaygınlaşmasıdır.<br />\r\n	&nbsp;&nbsp;&nbsp; Dini olarak kabul g&ouml;r&uuml;len bir asıl &ndash;ki bazıları &ldquo;mektepsel eklem (peyvend-i mektebi)&rdquo; şeklinde tabir edilmiştir-[5] şudur ki eğer bir kimse bir g&uuml;nahın işlenmesine rıza g&ouml;sterirse Allah katında o g&uuml;nahta şeriktir. Peygamber&rsquo;in (s.a.a.) hadisinde a&ccedil;ık bir şekilde a&ccedil;ıklanmıştır ki; &ldquo;eğer bir kimse bir sahnede bulunur ve o sahneden kalben razı olmazsa o işe iştirak etmemiş sayılır ama eğer bir kimse bir işe iştirak etmezse ama o işe kalben meyilli ise o işe iştirak etmiş sayılır&rsquo;.[6]&nbsp; Peygamber&rsquo;in (s.a.a.) bu s&ouml;z&uuml;n&uuml; daha fazla a&ccedil;ıklamak i&ccedil;in hz. Ali&rsquo;nin (s.a.a) kelamından faydalanabiliriz. Sıffın savaşında M&uuml;sl&uuml;manlar galip gedikten sonra imam Ali&rsquo;nin yaranlarından birisi kardeşinin bu savaşa iştirak edemediğinden dolayı i&ccedil;indeki rahatsızlığı Hz. Ali&rsquo;ye ibraz ediyor. İmam sordu: &ldquo;acaba kardeşinin kalbi ve fikri bizimle idi?&rdquo; adam cevaben ş&ouml;yle dedi: &ldquo;Evet&rdquo;. İmam buyurdu: &ldquo;&ouml;yle ise o bu savaşta bizimle birlikte idi. Hatta babalarının s&uuml;lbinde ve analarının rahminde olup hazırda bulunmayıp ama bizimle hemfikir ve aynı idealde olan (bizimle aynı hedefi paylaşan) kimseler bile&nbsp; bu savaşta bizimle ortak ve şeriktirler&hellip;&rdquo;.[7]</p>\r\n\r\n<p>\r\n	İmam Rızadan (a.s.) nakledilen rivayete g&ouml;re &ldquo;eğer varlık aleminin en doğusunda birisi &ouml;ld&uuml;r&uuml;l&uuml;rse ve varlık aleminin en batısında birisi onun &ouml;ld&uuml;r&uuml;lmesine rıza g&ouml;sterirse Allah katında &ouml;ld&uuml;renin g&uuml;nahında şerik sayılır&rdquo;.[8] Hz. Ali&rsquo;nin &ldquo;zalim, zalime yardım eden ve zulm&uuml;ne rıza g&ouml;sterenlerin t&uuml;m&uuml; yapılan zul&uuml;mde şeriktirler&rdquo;[9] şeklindeki beyanı da bu hadisin muhtevasını teyit etmektedir.</p>\r\n\r\n<p>\r\n	Hz. Salih&rsquo;in devesinin Samut kavminin m&uuml;stekbirleri tarafından &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;n&uuml; s&ouml;ylen Araf suresinin 77. Ayeti, devenin &ouml;ld&uuml;r&uuml;lmesini Samut kavminden bir kişiye nispetlendiren 29. Ayeti ve devenin &ouml;ld&uuml;r&uuml;lmesini Samut kavminin t&uuml;m&uuml;ne nispetlendiren diğer &uuml;&ccedil; ayet arsında &ccedil;elişki i&ccedil;inde olmadığını g&ouml;stermek i&ccedil;in (1) numaralı noktadan yararlanabilinir. Bu bağlamda son &uuml;&ccedil; ayet deveyi &ouml;ld&uuml;ren kimseleri icmal şeklinde a&ccedil;ıklamakla yetiniyor ki bu deve bu kavim i&ccedil;inde &ouml;ld&uuml;r&uuml;lm&uuml;ş olduğunu a&ccedil;ıklıyor. Ama diğer iki ayet macaranın detaylısına değiniyor. Bu iki ayetin anlamasına sıra geldi ki bu iki ayeti yan yana koyarak anlamaya &ccedil;alışacağız.</p>\r\n\r\n<p>\r\n	Bu iki ayetin işaret ettiği manayı (medlul&uuml;n&uuml;) birlikte kabul etmek ve her ikisine aynı zamanda iman etmek i&ccedil;in bazı ihtimaller tasvir edilmesi m&uuml;mk&uuml;nd&uuml;r. Bu ihtimallerin en dakiklisi Araf suresinin 77. Ayetinde belirtilen m&uuml;stekbirlerin grubunu perde arkasında devenin &ouml;ld&uuml;rmesini planlayan ve projelendiren kimseler ve kamer suresinin 29. Ayetinde belirtilen kişiyi de &ouml;ld&uuml;rme plan ve projeyi uygulayan en son kişi olduğunu kabul etmektir. Bu ihtimali teyit emek i&ccedil;in &ldquo;neml&rdquo; suresinin 48. Ayetten yardım alabiliriz. Bu ayeti kerime Samut kavminin i&ccedil;inde dokuz grubun fasit ve şerli kimseler olup bozgunculuk ve fesat ile meşgul ve kesinlikle ıslah kapısından girmediklerini a&ccedil;ıklamaktadır. Hz. Salih onları deveye eziyet etmekten men etmiş, korkutmuş ve onları, eğer ona dokunursanız şiddetli bir azabı bekleyiniz diyerek tehdit etmişti. Mantıksal olarak bu tehdidi dikkate aldığımızda devenin &ouml;ld&uuml;r&uuml;lmesi bir kişi tarafından karar alınıp ikdam edilme ihtimali &ccedil;ok uzaktır. Bilakis bazı kimseler tarafından bu eylemin ger&ccedil;ekleşmesi i&ccedil;in perde arkasından mali ve siyasi desteğinin verilmesi gerekmektedir. B&ouml;ylelikle bu ihtimali dikkate alarak ş&ouml;yle dememiz uygundur ki fasit olan bu dokuz grup sahip oldukları kudret ve servetten yararlanarak bu plan ve projeyi &ccedil;izmiş, y&uuml;r&uuml;rl&uuml;ğe girmesi ve uygulaması i&ccedil;in bir kişiyi teşvik etmişlerdir. Netice itibariyle Araf suresinin 77. Ayeti plan ve proje yapan kimselere ve Kamer suresinin 29. Ayeti planlanmış olan projeyi y&uuml;r&uuml;rl&uuml;ğe koyan kimseye işaret ediyor.</p>\r\n\r\n<p>\r\n	Devenin &ouml;ld&uuml;r&uuml;lmesini Samut kavminin iman etmemiş kimselerinin t&uuml;m&uuml;ne nispetlendiren diğer &uuml;&ccedil; ayeti daha farklı iki ayetin yanına koyarak anlamaya &ccedil;alışacağız. Bu bağlamda yukarıda a&ccedil;ıklanan (2) numaralı noktadan yararlanabiliriz. Bu konuyu teyit eden hazreti Ali&rsquo;nin Samut kavmi hakkında s&ouml;ylemiş olduğu s&ouml;zlerdir: Hz. Ali hz. Salih&rsquo;in devesinin &ouml;ld&uuml;r&uuml;lmesi bağlamındaki maceraya işaret ederek ş&ouml;yle buyuruyor: &ldquo;&hellip; ey insanlar! Camianın t&uuml;m fertleri hoşnutlukta ve mutsuzlukta şeriktirler. Samut devesini boğazlayan ve el/ayaklarını kesen bir kişi ama ondan dolayı ger&ccedil;ekleşen azap Samud kavminin t&uuml;m fertlerini sarması bunun bir &ouml;rneğidir. Zira toplumun t&uuml;m&uuml; ona rıza g&ouml;sterdi&hellip;&rdquo;.[10] Bazı m&uuml;fessirler bu noktaya işaret etmişlerdir ki Hz. Salih&rsquo;in devesini &ouml;ld&uuml;ren kimseler her ne kadar bir kişi idi ise de ama diğer insanlar buna rıza g&ouml;sterdiler ve onun &ouml;n&uuml;n&uuml; almadıkları i&ccedil;in bu eylemden kaynaklan d&uuml;nyevi ve uhrevi azabında kavmin t&uuml;m&uuml; ortak oldu.[11]</p>\r\n\r\n<p>\r\n	G&uuml;n&uuml;m&uuml;zde de &ldquo;su&ccedil;a yardım etmek&rdquo; gibi unvanlarla karşı karşıyayız. Su&ccedil;a yardım endeler i&ccedil;in de bazı cezalar dikkate alınmıştır.</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1] &ldquo;&hellip;ve ya kemi hazihi naketullah&rdquo;.</p>\r\n\r\n<p>\r\n	[2] &ldquo;&hellip;kezzebet Samudu el-murselin&rdquo;,</p>\r\n\r\n<p>\r\n	[3] &ldquo;Kezzebet Samudu bi Tağvaha&hellip;&rdquo;.</p>\r\n\r\n<p>\r\n	[4] &ldquo;kale el-lezine istekberu&hellip;&rdquo;.</p>\r\n\r\n<p>\r\n	[5] &ldquo;Tefsir-i Numune&rdquo;, Tahran: darul &ndash; kutubil &ndash; islmiye, 1374, c. 9, s. 158.</p>\r\n\r\n<p>\r\n	[6] &ldquo;Vesailu&rsquo;ş &ndash; Şia&rdquo;, c. 16, s. 138, hadis no: 21178.</p>\r\n\r\n<p>\r\n	[7] &ldquo;Nehc&uuml;&rsquo;l &ndash; Balaga&rdquo;, terc&uuml;me: Muhammed Deşti, hutbe no: 12.</p>\r\n\r\n<p>\r\n	[8] &ldquo;Vesailu&rsquo;ş &ndash; Şia&rdquo;, c. 16, s. 138-139, hadis no: 21180.</p>\r\n\r\n<p>\r\n	[9] A.g.e., s. 139 &ndash; 140, hadis no; 21182.</p>\r\n\r\n<p>\r\n	[10] &ldquo;Nehc&uuml;&rsquo;l &ndash; Balaga&rdquo;, hutbe no: 201.</p>\r\n\r\n<p>\r\n	[11] &ldquo;Mecmeu&rsquo;l &ndash; Beyan Fi Tefsiri&rsquo;l &ndash; Kuran&rdquo;, TahranŞ intişarati Nasır husru, 1372, c. 5, s. 265; &ldquo;el-mizan fi Tefsiri&rsquo;l &ndash; Kuran&rdquo;, Kum: intişarati İslami camiayai mudderisin-i havzeyi ilmiyei kum, 1374, terc&uuml;me: seyit Muhammed Bakır Musave Hemedani, c. 15, s. 433; &ldquo;Tefsir-i Num&uuml;ne&rdquo;, aynısı.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','A&ccedil;ıklama y&ouml;ntemlerinden biri olan &ldquo;icmal&rdquo; ve &ldquo;tafsil&rdquo; y&ouml;ntemi kuranı kerim ayetlerinde &ccedil;ok reva&ccedil;ta ve g&ouml;ze &ccedil;arpmaktadır. Hz. Salih&rsquo;in devesinin &ouml;ld&uuml;rme macerasıyla alakalı olan ayetlerden &uuml;&ccedil;&uuml; bu olayı Samut kavminin iman getirmeyen kimselere nispetlendirmiştir. Bir ayette bu eylemi bu kavmin b&ouml;b&uuml;rlenmiş (m&uuml;stekbir) grubunun işi olduğunu belirtiyor. Baka bir ayette is bu eylem bir kişi tarafından ger&ccedil;ekleştiğini a&ccedil;ıklıyor. Ş&ouml;yle denilmesi m&uuml;mk&uuml;nd&uuml;r: Kuranı kerimin son iki ayeti dışındaki ayetler, bu olayı, detaylısına (c&uuml;ziyatine) girmeden kısa bir şekilde (icmal) a&ccedil;ıklamış. &Ouml;ld&uuml;rme eylemini m&uuml;stekbir gruba nispetlendiren ayetler de olayı planlandıran, projesini, perde arkasından mali ve siyasi destek veren kimselere işaret ediyor. Diğer ayet ise plan ve projeyi uygulamaya koyan en son kişiye işaret ediyor. Devenin &ouml;ld&uuml;rmesini Samud&rsquo;un iman etmemiş kavmine nispetlendirmesinin nedeni, dini &ouml;ğretiler esasınca her kim ger&ccedil;ekleştirilen her olaya razı olursa Allah katında eylemi ger&ccedil;ekleştiren kimseyle su&ccedil; bakımından ortak sayımlata olduğu i&ccedil;indir. Ger&ccedil;ekleştiren iş ve eylem ister iyi işlerden olsun ister b&uuml;y&uuml;k bir g&uuml;nah olmuş olsun. Bu konuyu teyit eden ehlibeyt imamlarından (a.s.) nakledilen bir&ccedil;ok rivayet var olmaktadır. M&uuml;minlerin emiri hz. Ali&rsquo;nin (a.s.) nehc&uuml;l &ndash; balaganın 201. Hutbesinde buyurmuş olduğu s&ouml;zler bunun bir &ouml;rneğidir.','&nbsp;Hz. Salihin devesini &ouml;ld&uuml;rme olayıyla alakalı olan ayetleri iki mihverde taksim edebiliriz:\r\n\r\n\r\n	Birinci kısım: Devenin &ouml;ld&uuml;rmesini bir kişiye değil bilakis topluma nispetlendiren ayetlerdir. Bu ayetler Araf suresinin 77., Hud suresinin 65., şuara suresinin 157. Ve Şems suresinin 14. Ayetleridir.\r\n\r\n\r\n	İkinci kısım:&nbsp;&nbsp; Devenin &ouml;ld&uuml;rmesini topluma değil bilakis ferde ve bireye nispetlendiren ayetlerdir. Bu ayet Kamer suresinin 29. Ayetidir.\r\n\r\n\r\n	Birinci kısımdan olan ayetleri de iki mihvere taksim edebiliriz:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; -&Ouml;nceki ayetlere dikkatle- fiillerdeki zamirin taalluk ettiği mercii (d&ouml;nd&uuml;ğ&uuml; yer) Semudun t&uuml;m kavmidir. Bu bağlamdaki ayetler şunlardır:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Hud suresinin 65. Ayet. (64. Ayeti dikkate alarak 65. ayetteki fiildeki zamirin mercii (d&ouml;nd&uuml;ğ&uuml; şey) &ldquo;kavim&rdquo; kelimesidir).[1]\r\n	&nbsp;&nbsp;&nbsp; Şuara suresinin 157. Ayet. (141. Ayeti dikkatle 157. Ayetteki fiilde bulunan zamirin mercii &ldquo;Semud&rdquo; kelimesidir).[2]\r\n	&nbsp;&nbsp;&nbsp; Şems suresinin 14. Ayet. (11. Ayete dikkatle 14. Ayetteki fiilde bulunan zamirin mercii &ldquo;Samud&rdquo; kelimesidit).[3]\r\n\r\n\r\n	Burada şu noktaya dikkat etmek gerekir ki bu &uuml;&ccedil; ayette mevcut olan &ldquo;kavim&rdquo; ve &ldquo;semut&rdquo; kelimeleri bu kavmin t&uuml;m fertlerini kapsamıyor. Zira &ldquo;Araf&rdquo; suresinin 75. Ve Şuara suresinin 158. Ayetleri esasince onlardan bir kısım insanlar hz. Salihe iman etmişlerdir. Hud suresinin 66. Ayeti esasınca bu grup (en azında imanlarında ısrar edenler) hz. Salih ile birlikte Allah ın azabından kurtuldular. Zira onlar deveyi &ouml;ld&uuml;rme eylemine iştirak etmediler.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; -Daha &ouml;nceki ayetlerin yapım şekline dikkatle- fiilde var olan zamirin mercii Samud&rsquo;un t&uuml;m kavmi değil bilakis kavminden bir gruptur. Bu ayeti kerime Araf suresinin 77. Ayettir. 76. Ayete dikkatle bu ayetteki fiil samut kavminin &ldquo;m&uuml;stekbirlerine&rdquo; nispetlendirilmiştir.[4]\r\n\r\n\r\n	Yukarıdaki ayetlerin bir biriyle uyum i&ccedil;inde olduğunu g&ouml;steren &ouml;nc&uuml;ller:\r\n\r\n\r\n	Yukarıdaki ayetlere ilk bakıldığında zahiri de olsa bu ayetler arasında bir &ccedil;elişkinin var olduğu g&ouml;ze &ccedil;arpmaktadır. Zira zikir edilen ayetlerden &uuml;&ccedil;&uuml; devenin &ouml;ld&uuml;r&uuml;lmesini Samut kavminin t&uuml;m fertleri tarafından ger&ccedil;ekleştiğini s&ouml;yl&uuml;yor. Bir ayette m&uuml;stekbir grup tarafından &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml; a&ccedil;ıklanmış ve bir başka ayette ise bir kişi tarafından &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml; s&ouml;ylenmektedir. Ama biraz dikkatli bir şekilde bu ayetlerin her birisinin karar almış olduğu ortama ve ayetleri bir biriyle mukayese edildiğinde bu ayetler arasında hi&ccedil;bir &ccedil;elişkinin bulunmadığı ortaya &ccedil;ıkacaktır.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; &ndash;Dilin irtibatsal mahiyetinden kaynaklanmakta olan- her dilin takip ettiği &uuml;sluplardan birisi &ldquo;icmal ve tafsil&rdquo; y&ouml;ntemidir. Ş&ouml;yle ki: Hepimiz tecr&uuml;be etmişizdir ki bir&ccedil;ok yerlerde konuşan veya yazar bir kimse bazen yazmak veya konuşmak istediği konunun detaylısına hi&ccedil; girmeden icmal bir şekilde anlatıyor ve bazen de detaylısına girerek en geniş ve inceliklere kadar anlatmaya &ccedil;alışır. Bir kişinin bu iki &uuml;sluplardan birisine y&ouml;nlendiren nedenler (g&uuml;d&uuml;ler) &ldquo;ma&rsquo;ani&rdquo; ilminde incelenerek a&ccedil;ıklanmıştır. Ama burada &ouml;nemlilik arz eden nokta bu y&ouml;ntemin işlevli kabiliyetine sahip olmak ve dillerinin sahipleri arasında yaygınlaşmasıdır.\r\n	&nbsp;&nbsp;&nbsp; Dini olarak kabul g&ouml;r&uuml;len bir asıl &ndash;ki bazıları &ldquo;mektepsel eklem (peyvend-i mektebi)&rdquo; şeklinde tabir edilmiştir-[5] şudur ki eğer bir kimse bir g&uuml;nahın işlenmesine rıza g&ouml;sterirse Allah katında o g&uuml;nahta şeriktir. Peygamber&rsquo;in (s.a.a.) hadisinde a&ccedil;ık bir şekilde a&ccedil;ıklanmıştır ki; &ldquo;eğer bir kimse bir sahnede bulunur ve o sahneden kalben razı olmazsa o işe iştirak etmemiş sayılır ama eğer bir kimse bir işe iştirak etmezse ama o işe kalben meyilli ise o işe iştirak etmiş sayılır&rsquo;.[6]&nbsp; Peygamber&rsquo;in (s.a.a.) bu s&ouml;z&uuml;n&uuml; daha fazla a&ccedil;ıklamak i&ccedil;in hz. Ali&rsquo;nin (s.a.a) kelamından faydalanabiliriz. Sıffın savaşında M&uuml;sl&uuml;manlar galip gedikten sonra imam Ali&rsquo;nin yaranlarından birisi kardeşinin bu savaşa iştirak edemediğinden dolayı i&ccedil;indeki rahatsızlığı Hz. Ali&rsquo;ye ibraz ediyor. İmam sordu: &ldquo;acaba kardeşinin kalbi ve fikri bizimle idi?&rdquo; adam cevaben ş&ouml;yle dedi: &ldquo;Evet&rdquo;. İmam buyurdu: &ldquo;&ouml;yle ise o bu savaşta bizimle birlikte idi. Hatta babalarının s&uuml;lbinde ve analarının rahminde olup hazırda bulunmayıp ama bizimle hemfikir ve aynı idealde olan (bizimle aynı hedefi paylaşan) kimseler bile&nbsp; bu savaşta bizimle ortak ve şeriktirler&hellip;&rdquo;.[7]\r\n\r\n\r\n	İmam Rızadan (a.s.) nakledilen rivayete g&ouml;re &ldquo;eğer varlık aleminin en doğusunda birisi &ouml;ld&uuml;r&uuml;l&uuml;rse ve varlık aleminin en batısında birisi onun &ouml;ld&uuml;r&uuml;lmesine rıza g&ouml;sterirse Allah katında &ouml;ld&uuml;renin g&uuml;nahında şerik sayılır&rdquo;.[8] Hz. Ali&rsquo;nin &ldquo;zalim, zalime yardım eden ve zulm&uuml;ne rıza g&ouml;sterenlerin t&uuml;m&uuml; yapılan zul&uuml;mde şeriktirler&rdquo;[9] şeklindeki beyanı da bu hadisin muhtevasını teyit etmektedir.\r\n\r\n\r\n	Hz. Salih&rsquo;in devesinin Samut kavminin m&uuml;stekbirleri tarafından &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;n&uuml; s&ouml;ylen Araf suresinin 77. Ayeti, devenin &ouml;ld&uuml;r&uuml;lmesini Samut kavminden bir kişiye nispetlendiren 29. Ayeti ve devenin &ouml;ld&uuml;r&uuml;lmesini Samut kavminin t&uuml;m&uuml;ne nispetlendiren diğer &uuml;&ccedil; ayet arsında &ccedil;elişki i&ccedil;inde olmadığını g&ouml;stermek i&ccedil;in (1) numaralı noktadan yararlanabilinir. Bu bağlamda son &uuml;&ccedil; ayet deveyi &ouml;ld&uuml;ren kimseleri icmal şeklinde a&ccedil;ıklamakla yetiniyor ki bu deve bu kavim i&ccedil;inde &ouml;ld&uuml;r&uuml;lm&uuml;ş olduğunu a&ccedil;ıklıyor. Ama diğer iki ayet macaranın detaylısına değiniyor. Bu iki ayetin anlamasına sıra geldi ki bu iki ayeti yan yana koyarak anlamaya &ccedil;alışacağız.\r\n\r\n\r\n	Bu iki ayetin işaret ettiği manayı (medlul&uuml;n&uuml;) birlikte kabul etmek ve her ikisine aynı zamanda iman etmek i&ccedil;in bazı ihtimaller tasvir edilmesi m&uuml;mk&uuml;nd&uuml;r. Bu ihtimallerin en dakiklisi Araf suresinin 77. Ayetinde belirtilen m&uuml;stekbirlerin grubunu perde arkasında devenin &ouml;ld&uuml;rmesini planlayan ve projelendiren kimseler ve kamer suresinin 29. Ayetinde belirtilen kişiyi de &ouml;ld&uuml;rme plan ve projeyi uygulayan en son kişi olduğunu kabul etmektir. Bu ihtimali teyit emek i&ccedil;in &ldquo;neml&rdquo; suresinin 48. Ayetten yardım alabiliriz. Bu ayeti kerime Samut kavminin i&ccedil;inde dokuz grubun fasit ve şerli kimseler olup bozgunculuk ve fesat ile meşgul ve kesinlikle ıslah kapısından girmediklerini a&ccedil;ıklamaktadır. Hz. Salih onları deveye eziyet etmekten men etmiş, korkutmuş ve onları, eğer ona dokunursanız şiddetli bir azabı bekleyiniz diyerek tehdit etmişti. Mantıksal olarak bu tehdidi dikkate aldığımızda devenin &ouml;ld&uuml;r&uuml;lmesi bir kişi tarafından karar alınıp ikdam edilme ihtimali &ccedil;ok uzaktır. Bilakis bazı kimseler tarafından bu eylemin ger&ccedil;ekleşmesi i&ccedil;in perde arkasından mali ve siyasi desteğinin verilmesi gerekmektedir. B&ouml;ylelikle bu ihtimali dikkate alarak ş&ouml;yle dememiz uygundur ki fasit olan bu dokuz grup sahip oldukları kudret ve servetten yararlanarak bu plan ve projeyi &ccedil;izmiş, y&uuml;r&uuml;rl&uuml;ğe girmesi ve uygulaması i&ccedil;in bir kişiyi teşvik etmişlerdir. Netice itibariyle Araf suresinin 77. Ayeti plan ve proje yapan kimselere ve Kamer suresinin 29. Ayeti planlanmış olan projeyi y&uuml;r&uuml;rl&uuml;ğe koyan kimseye işaret ediyor.\r\n\r\n\r\n	Devenin &ouml;ld&uuml;r&uuml;lmesini Samut kavminin iman etmemiş kimselerinin t&uuml;m&uuml;ne nispetlendiren diğer &uuml;&ccedil; ayeti daha farklı iki ayetin yanına koyarak anlamaya &ccedil;alışacağız. Bu bağlamda yukarıda a&ccedil;ıklanan (2) numaralı noktadan yararlanabiliriz. Bu konuyu teyit eden hazreti Ali&rsquo;nin Samut kavmi hakkında s&ouml;ylemiş olduğu s&ouml;zlerdir: Hz. Ali hz. Salih&rsquo;in devesinin &ouml;ld&uuml;r&uuml;lmesi bağlamındaki maceraya işaret ederek ş&ouml;yle buyuruyor: &ldquo;&hellip; ey insanlar! Camianın t&uuml;m fertleri hoşnutlukta ve mutsuzlukta şeriktirler. Samut devesini boğazlayan ve el/ayaklarını kesen bir kişi ama ondan dolayı ger&ccedil;ekleşen azap Samud kavminin t&uuml;m fertlerini sarması bunun bir &ouml;rneğidir. Zira toplumun t&uuml;m&uuml; ona rıza g&ouml;sterdi&hellip;&rdquo;.[10] Bazı m&uuml;fessirler bu noktaya işaret etmişlerdir ki Hz. Salih&rsquo;in devesini &ouml;ld&uuml;ren kimseler her ne kadar bir kişi idi ise de ama diğer insanlar buna rıza g&ouml;sterdiler ve onun &ouml;n&uuml;n&uuml; almadıkları i&ccedil;in bu eylemden kaynaklan d&uuml;nyevi ve uhrevi azabında kavmin t&uuml;m&uuml; ortak oldu.[11]\r\n\r\n\r\n	G&uuml;n&uuml;m&uuml;zde de &ldquo;su&ccedil;a yardım etmek&rdquo; gibi unvanlarla karşı karşıyayız. Su&ccedil;a yardım endeler i&ccedil;in de bazı cezalar dikkate alınmıştır.\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1] &ldquo;&hellip;ve ya kemi hazihi naketullah&rdquo;.\r\n\r\n\r\n	[2] &ldquo;&hellip;kezzebet Samudu el-murselin&rdquo;,\r\n\r\n\r\n	[3] &ldquo;Kezzebet Samudu bi Tağvaha&hellip;&rdquo;.\r\n\r\n\r\n	[4] &ldquo;kale el-lezine istekberu&hellip;&rdquo;.\r\n\r\n\r\n	[5] &ldquo;Tefsir-i Numune&rdquo;, Tahran: darul &ndash; kutubil &ndash; islmiye, 1374, c. 9, s. 158.\r\n\r\n\r\n	[6] &ldquo;Vesailu&rsquo;ş &ndash; Şia&rdquo;, c. 16, s. 138, hadis no: 21178.\r\n\r\n\r\n	[7] &ldquo;Nehc&uuml;&rsquo;l &ndash; Balaga&rdquo;, terc&uuml;me: Muhammed Deşti, hutbe no: 12.\r\n\r\n\r\n	[8] &ldquo;Vesailu&rsquo;ş &ndash; Şia&rdquo;, c. 16, s. 138-139, hadis no: 21180.\r\n\r\n\r\n	[9] A.g.e., s. 139 &ndash; 140, hadis no; 21182.\r\n\r\n\r\n	[10] &ldquo;Nehc&uuml;&rsquo;l &ndash; Balaga&rdquo;, hutbe no: 201.\r\n\r\n\r\n	[11] &ldquo;Mecmeu&rsquo;l &ndash; Beyan Fi Tefsiri&rsquo;l &ndash; Kuran&rdquo;, TahranŞ intişarati Nasır husru, 1372, c. 5, s. 265; &ldquo;el-mizan fi Tefsiri&rsquo;l &ndash; Kuran&rdquo;, Kum: intişarati İslami camiayai mudderisin-i havzeyi ilmiyei kum, 1374, terc&uuml;me: seyit Muhammed Bakır Musave Hemedani, c. 15, s. 433; &ldquo;Tefsir-i Num&uuml;ne&rdquo;, aynısı.\r\n\r\n\r\n	&nbsp;'),(215,'tr209','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Kuranı kerim kıssaları anlatırken takip ettiği y&ouml;ntem şu esasa dayılıdır ki, kıssalardan hedeflenen hedefin tahakkuk edilmesini ifa etmekte m&uuml;essir olan &ouml;nemli noktalarla yetiniyor. Kıssanın detaylısına ve ayrıntılarına değinmiyor. Yani olayı baştan sona kadar a&ccedil;ıklamıyor. Yerlere g&ouml;re gerektiği ve uygun şekilde kıssalardan istifade ediyor.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İlgili ayetlere dikkat ve yeterince d&uuml;ş&uuml;n&uuml;l&uuml;r ve detaylı cevapta azap i&ccedil;in zikir edilen kavram, unvan ve tabirlere tevecc&uuml;h edilirse &ccedil;ok kolaylıkla bu tabirler arasında &ccedil;elişkinin var olmadığının yanı sıra bu tabirler bir diğerinin anlamlarını taşır ve bir diğerinin gereksinimleri konumunda olduğu kolayca anlaşılır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Tabirlerin sayılı olması ise kuranın edebi, fesahat ve belagat iktizasıncadır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Şahidin şahitliği hakkında da şunu s&ouml;ylemeliyiz: Şahitlik farkı merhalede bir biriyle &ccedil;elişirse itibarsızdır. Ama eğer her bir merhalede olayın farklı boyutunu a&ccedil;ıklarsa itibarsız olamaz. Bilakis b&uuml;t&uuml;n a&ccedil;ıklamalar bir birini tamamlayarak daha k&acirc;mil esere sahip olur.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Sorunun cevabına ge&ccedil;meden &ouml;ns&uuml;z&uuml; olarak bir a&ccedil;ıklama yapmalıyız.</p>\r\n\r\n<p>\r\n	Kuranı kerimin hedefi tarihi, kıssaları, roman ve &hellip; &ouml;ğretmek değildir. Ama kendi hedefine ulaşması i&ccedil;in bunlardan istifade ediyor. Kuranı kerim hidayet ve eğitim kitabıdır. Bu bağlamda nasihat, vaiz, inzarı, tebşiri ve&hellip; i&ccedil;ermektedir. Bu nedenledir ki tarihi olayları, kıssaları naklederken kuranı kerim olayların detaylı ve ayrıntılarına girmediğini m&uuml;şahede ediyoruz. Destan ve kıssaları naklederken onlardaki ahlaki ve eğitici olan kısımları farklı ve uygun yerlerde istifade ediyor. Zira ilahi kitabin hedefi ve y&ouml;ntemi kıssaları anlatırken şu esasa dayalıdır ki g&ouml;zetlediği hedefi ifa etmekte etkili olan &ouml;nemli ve meşhur noktalarıyla yetiniyor. Dolayısıyla olayı baştan sona kadar ele alarak detayına ve ayrıntısına değinmiyor.[1]</p>\r\n\r\n<p>\r\n	&Ouml;rnek olarak hz. Yunusun kıssası Enbiya suresinin 87. Ayetinde hem Saffat suresinin 139 ve 148. Ayetlerinde zikredilmiştir. Bu noksanlık ve zayıflık sayılmamakla kalmıyor bilakis dikkatin, hikmetin ve gayeli olduğunu g&ouml;stermektedir. Kendi kitabının farklı yerlerinde şiir mecmuasından yararlanmış ve şiirin her beytini ilgili konuyla alakalı zikir eden se&ccedil;kin bir ilim adamı gibi. Bu &ouml;ns&uuml;ze dikkatle sorunun cevabına ge&ccedil;eceğiz.</p>\r\n\r\n<p>\r\n	Saike, &ldquo;recfe&rdquo;, &ldquo;tağiye&rdquo;, &ldquo;seyhe&rdquo; ve &ldquo;yevmuz-zille&rdquo; gibi ıstılahlar zahiri olarak farklıdırlar. Ama ayet ve tefsirlerde azap bağlamında zikredilen kavramların anlamlarında biraz dikkat edilir ve d&uuml;ş&uuml;n&uuml;rse aralarında hi&ccedil;bir &ccedil;elişkinin olmadığı anlaşılır. Mesela Araf suresinin 78. Ayetinde Samut kavmi hakkında &ldquo;recfe&rdquo;[2] (sarsıntı/sallantı) beyan edilmiştir. Ama Fusilet suresinin 13 ve 17. Ve Zariyat suresinin 44. Ayetinde &ldquo;saike&rdquo; (yok edici azap, bulutlara &ccedil;arpma neticesinde alevlenen ve her neye &ccedil;arparsa alevlendiren ateşten bir par&ccedil;a, korkun&ccedil; ve &ouml;l&uuml;mc&uuml;l bir ses)[3] şeklinde tabir edilmiştir. Diğer taraftan &ldquo;Hakke&rdquo; suresinin 5. Ayetinde onların azabı, &ldquo;tağiye&rdquo; (o &ldquo;saike&rdquo;[4]&nbsp; veya tabi haddini a&ccedil;an bir şey) gelmiştir. Hud suresinin 67. Ayetinde de &ldquo;seyhe&rdquo; (azap anlamında)[5] zikredilmiştir.</p>\r\n\r\n<p>\r\n	Meyden halkı i&ccedil;in de hud suresinin 94. Ayetinde seyhe azabı ve Araf suresinin 91. Ayetinde &ldquo;recfe&rdquo; a&ccedil;ıklanmıştır. Şuara suresinin 189. Ayetinde &ldquo;azab-i yevme zille&rdquo; (saike i&ccedil;erikli buluttan g&ouml;lge) gelmiştir.</p>\r\n\r\n<p>\r\n	&ldquo;Azab-i yevme zille&rdquo; bağlamında tefsirlerde ş&ouml;yle gelmiştir: yedi g&uuml;n b&ouml;lgelerini &ccedil;ok şiddetli, yakıcı sıcaklık kaptıktan ve bu s&uuml;re i&ccedil;inde hi&ccedil;bir r&uuml;zg&acirc;r esintisi esmedikten sonra aniden b&ouml;lgelerindeki g&ouml;kte bir bulut par&ccedil;ası g&ouml;r&uuml;nd&uuml; ve bir r&uuml;zgar esintisi esmeye başladı. Bu bulut par&ccedil;asını g&ouml;r&uuml;r g&ouml;rmez evlerinden hemen dışarı &ccedil;ıkıp o bulut par&ccedil;asının bulunduğu yere y&ouml;nelirken &ouml;l&uuml;mc&uuml;l bir saike korkun&ccedil; bir sesle o buluttan y&uuml;kseldi ve ardından da b&uuml;y&uuml;k ateş ondan &uuml;zerlerine yağdı ve nihayet olarak yeri sarsıntıya boğdu ve hepsini helak etti.[6]</p>\r\n\r\n<p>\r\n	&ldquo;Tağiye&rdquo; daha &ouml;nce denildiği gibi bir taraftan &ldquo;saike&rdquo;nin kendisine denilmektedir. Bir diğer taraftan haddini a&ccedil;an varlığa da denilmiştir. Bu durumda &ldquo;saike&rdquo; ile aynı olmasının yanı sara sallantıyla da uymaktadır. &ldquo;seyhe&rdquo; de daha &ouml;nce işaret edildiği gibi azap anlamındadır. Azapta saikede beyan edilmişti. Bunların yanı sıra sallantı (zelzele) ve tağiye kelimelerinin her birisi tabii ve şiddetli azabın reel &ouml;rneğidir.[7]</p>\r\n\r\n<p>\r\n	Anlatılanlara dikkatle ve istifade edilen ıstılahlar i&ccedil;in zikredilen anlamlarda dikkat edilirse her birisi farklı yerlerde &ldquo;Samud&rdquo; kavmi ve &ldquo;meyde&rdquo; halkı i&ccedil;in azap ama&ccedil;lı zikredilmiş olduğu anlaşılır. Aralarında var olan irtibata tevecc&uuml;hle aralarında hi&ccedil;bir şekilde &ccedil;elişki bulunmamaktadır. Bilakis bu kavramlar bir diğerinin anlamlarını taşıyor ve bir diğerinin gereksinimleridir.</p>\r\n\r\n<p>\r\n	Tabirlerin sayılı olması ise kuranın edebi, fesahat ve belagat iktizasınca ve insanların nefislerinde daha fazla etkili olmak i&ccedil;indir.</p>\r\n\r\n<p>\r\n	Şahitlik yapan şahitliği hakkında da şunu s&ouml;ylemeliyiz: Eğer bir şahit şahitlik merhalesinin birisinde bir şey s&ouml;yler, bir sonraki merhalede &ouml;nceki s&ouml;ylediklerinin zıddına bir şey s&ouml;ylerse veya başka bir şahit onun tersine bir şey s&ouml;ylerse onun daha &ouml;nce s&ouml;ylediği b&uuml;t&uuml;n şeyler itibardan d&uuml;şer. Ama eğer her bir merhalede olayın bir kısmını a&ccedil;ıklar ve aralarında &ccedil;elişki s&ouml;z konusu olmazsa anlattıklarının t&uuml;m&uuml;n&uuml; yan yana koyarak onlardan yararlanabilinir. Bunun yanı sıra bu iki konuyu bir biriyle mukayese edilmesi &ldquo;kıyası meal farıktır&rdquo; yani aralarında benzerlik olmayan ve bir birinden farklı olan iki şeydir ki burada kıyas ger&ccedil;ekleşmez. Mahkemede şahitliğin kabul&uuml; i&ccedil;in gerekli olan şartlar esas itibarıyla eğitmek ve insanı terbiye ve olgunlaştırmak i&ccedil;in gelen kuranı kerim gibi bir kitap ile hi&ccedil;bir irtibatı yoktur.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] TABATABAİ Muhammed H&uuml;seyin, &ldquo;el- mizan fi tefsiri&rsquo;l &ndash; kruan&rdquo;, terc&uuml;me: Seyit Muhammed Bakır MUSEVİ HEMEDANİ, baskı, 5, Kum: defter-i intişarat-i İslami camiayi m&uuml;dderisin hevzeyi kum, 1374, hicri şemsi, c. 13, s. 403.</p>\r\n\r\n<p>\r\n	[2] İbni Manzur, &ldquo;lisan&uuml;&rsquo;l &ndash; arap&rdquo;, baskı, 1, Beyrut: ihyai turasil &ndash; Arabi, 1408, hicri şemsi, c. 5, s. 153.</p>\r\n\r\n<p>\r\n	[3] İbni Menzur, Muhammed b. Mukrem, &ldquo;lisanu&rsquo;l &ndash; arap&rdquo;, baskı, 3, Beyrut: naşır daru sadır, 1414, hicri kameri, c. 7, s. 348.</p>\r\n\r\n<p>\r\n	[4] &ldquo;lisanu&rsquo;l &ndash; arap&rdquo;, c 8, s. 170.</p>\r\n\r\n<p>\r\n	[5] &ldquo;lisanu&rsquo;l &ndash; arap&rdquo;, c. 7, s. 440.</p>\r\n\r\n<p>\r\n	[6] MEKARIM-İ ŞİRAZİ, Nasır, &ldquo;Tefsir-i Num&uuml;ne&rdquo;, baskı, 13, Tahran: darul &ndash; kutubil &ndash; islamiye, 1374, c. 15, s. 339 &ndash; 240.</p>\r\n\r\n<p>\r\n	[7] &ldquo;Tefsir-i Num&uuml;ne&rdquo;, c. 20, s. 343 &ndash; 344.</p>\r\n','Kuranı kerim kıssaları anlatırken takip ettiği y&ouml;ntem şu esasa dayılıdır ki, kıssalardan hedeflenen hedefin tahakkuk edilmesini ifa etmekte m&uuml;essir olan &ouml;nemli noktalarla yetiniyor. Kıssanın detaylısına ve ayrıntılarına değinmiyor. Yani olayı baştan sona kadar a&ccedil;ıklamıyor. Yerlere g&ouml;re gerektiği ve uygun şekilde kıssalardan istifade ediyor.\r\n\r\n	\r\n		İlgili ayetlere dikkat ve yeterince d&uuml;ş&uuml;n&uuml;l&uuml;r ve detaylı cevapta azap i&ccedil;in zikir edilen kavram, unvan ve tabirlere tevecc&uuml;h edilirse &ccedil;ok kolaylıkla bu tabirler arasında &ccedil;elişkinin var olmadığının yanı sıra bu tabirler bir diğerinin anlamlarını taşır ve bir diğerinin gereksinimleri konumunda olduğu kolayca anlaşılır.\r\n\r\n	\r\n		Tabirlerin sayılı olması ise kuranın edebi, fesahat ve belagat iktizasıncadır.\r\n\r\n	\r\n		Şahidin şahitliği hakkında da şunu s&ouml;ylemeliyiz: Şahitlik farkı merhalede bir biriyle &ccedil;elişirse itibarsızdır. Ama eğer her bir merhalede olayın farklı boyutunu a&ccedil;ıklarsa itibarsız olamaz. Bilakis b&uuml;t&uuml;n a&ccedil;ıklamalar bir birini tamamlayarak daha k&acirc;mil esere sahip olur.','&nbsp;Sorunun cevabına ge&ccedil;meden &ouml;ns&uuml;z&uuml; olarak bir a&ccedil;ıklama yapmalıyız.\r\n\r\n\r\n	Kuranı kerimin hedefi tarihi, kıssaları, roman ve &hellip; &ouml;ğretmek değildir. Ama kendi hedefine ulaşması i&ccedil;in bunlardan istifade ediyor. Kuranı kerim hidayet ve eğitim kitabıdır. Bu bağlamda nasihat, vaiz, inzarı, tebşiri ve&hellip; i&ccedil;ermektedir. Bu nedenledir ki tarihi olayları, kıssaları naklederken kuranı kerim olayların detaylı ve ayrıntılarına girmediğini m&uuml;şahede ediyoruz. Destan ve kıssaları naklederken onlardaki ahlaki ve eğitici olan kısımları farklı ve uygun yerlerde istifade ediyor. Zira ilahi kitabin hedefi ve y&ouml;ntemi kıssaları anlatırken şu esasa dayalıdır ki g&ouml;zetlediği hedefi ifa etmekte etkili olan &ouml;nemli ve meşhur noktalarıyla yetiniyor. Dolayısıyla olayı baştan sona kadar ele alarak detayına ve ayrıntısına değinmiyor.[1]\r\n\r\n\r\n	&Ouml;rnek olarak hz. Yunusun kıssası Enbiya suresinin 87. Ayetinde hem Saffat suresinin 139 ve 148. Ayetlerinde zikredilmiştir. Bu noksanlık ve zayıflık sayılmamakla kalmıyor bilakis dikkatin, hikmetin ve gayeli olduğunu g&ouml;stermektedir. Kendi kitabının farklı yerlerinde şiir mecmuasından yararlanmış ve şiirin her beytini ilgili konuyla alakalı zikir eden se&ccedil;kin bir ilim adamı gibi. Bu &ouml;ns&uuml;ze dikkatle sorunun cevabına ge&ccedil;eceğiz.\r\n\r\n\r\n	Saike, &ldquo;recfe&rdquo;, &ldquo;tağiye&rdquo;, &ldquo;seyhe&rdquo; ve &ldquo;yevmuz-zille&rdquo; gibi ıstılahlar zahiri olarak farklıdırlar. Ama ayet ve tefsirlerde azap bağlamında zikredilen kavramların anlamlarında biraz dikkat edilir ve d&uuml;ş&uuml;n&uuml;rse aralarında hi&ccedil;bir &ccedil;elişkinin olmadığı anlaşılır. Mesela Araf suresinin 78. Ayetinde Samut kavmi hakkında &ldquo;recfe&rdquo;[2] (sarsıntı/sallantı) beyan edilmiştir. Ama Fusilet suresinin 13 ve 17. Ve Zariyat suresinin 44. Ayetinde &ldquo;saike&rdquo; (yok edici azap, bulutlara &ccedil;arpma neticesinde alevlenen ve her neye &ccedil;arparsa alevlendiren ateşten bir par&ccedil;a, korkun&ccedil; ve &ouml;l&uuml;mc&uuml;l bir ses)[3] şeklinde tabir edilmiştir. Diğer taraftan &ldquo;Hakke&rdquo; suresinin 5. Ayetinde onların azabı, &ldquo;tağiye&rdquo; (o &ldquo;saike&rdquo;[4]&nbsp; veya tabi haddini a&ccedil;an bir şey) gelmiştir. Hud suresinin 67. Ayetinde de &ldquo;seyhe&rdquo; (azap anlamında)[5] zikredilmiştir.\r\n\r\n\r\n	Meyden halkı i&ccedil;in de hud suresinin 94. Ayetinde seyhe azabı ve Araf suresinin 91. Ayetinde &ldquo;recfe&rdquo; a&ccedil;ıklanmıştır. Şuara suresinin 189. Ayetinde &ldquo;azab-i yevme zille&rdquo; (saike i&ccedil;erikli buluttan g&ouml;lge) gelmiştir.\r\n\r\n\r\n	&ldquo;Azab-i yevme zille&rdquo; bağlamında tefsirlerde ş&ouml;yle gelmiştir: yedi g&uuml;n b&ouml;lgelerini &ccedil;ok şiddetli, yakıcı sıcaklık kaptıktan ve bu s&uuml;re i&ccedil;inde hi&ccedil;bir r&uuml;zg&acirc;r esintisi esmedikten sonra aniden b&ouml;lgelerindeki g&ouml;kte bir bulut par&ccedil;ası g&ouml;r&uuml;nd&uuml; ve bir r&uuml;zgar esintisi esmeye başladı. Bu bulut par&ccedil;asını g&ouml;r&uuml;r g&ouml;rmez evlerinden hemen dışarı &ccedil;ıkıp o bulut par&ccedil;asının bulunduğu yere y&ouml;nelirken &ouml;l&uuml;mc&uuml;l bir saike korkun&ccedil; bir sesle o buluttan y&uuml;kseldi ve ardından da b&uuml;y&uuml;k ateş ondan &uuml;zerlerine yağdı ve nihayet olarak yeri sarsıntıya boğdu ve hepsini helak etti.[6]\r\n\r\n\r\n	&ldquo;Tağiye&rdquo; daha &ouml;nce denildiği gibi bir taraftan &ldquo;saike&rdquo;nin kendisine denilmektedir. Bir diğer taraftan haddini a&ccedil;an varlığa da denilmiştir. Bu durumda &ldquo;saike&rdquo; ile aynı olmasının yanı sara sallantıyla da uymaktadır. &ldquo;seyhe&rdquo; de daha &ouml;nce işaret edildiği gibi azap anlamındadır. Azapta saikede beyan edilmişti. Bunların yanı sıra sallantı (zelzele) ve tağiye kelimelerinin her birisi tabii ve şiddetli azabın reel &ouml;rneğidir.[7]\r\n\r\n\r\n	Anlatılanlara dikkatle ve istifade edilen ıstılahlar i&ccedil;in zikredilen anlamlarda dikkat edilirse her birisi farklı yerlerde &ldquo;Samud&rdquo; kavmi ve &ldquo;meyde&rdquo; halkı i&ccedil;in azap ama&ccedil;lı zikredilmiş olduğu anlaşılır. Aralarında var olan irtibata tevecc&uuml;hle aralarında hi&ccedil;bir şekilde &ccedil;elişki bulunmamaktadır. Bilakis bu kavramlar bir diğerinin anlamlarını taşıyor ve bir diğerinin gereksinimleridir.\r\n\r\n\r\n	Tabirlerin sayılı olması ise kuranın edebi, fesahat ve belagat iktizasınca ve insanların nefislerinde daha fazla etkili olmak i&ccedil;indir.\r\n\r\n\r\n	Şahitlik yapan şahitliği hakkında da şunu s&ouml;ylemeliyiz: Eğer bir şahit şahitlik merhalesinin birisinde bir şey s&ouml;yler, bir sonraki merhalede &ouml;nceki s&ouml;ylediklerinin zıddına bir şey s&ouml;ylerse veya başka bir şahit onun tersine bir şey s&ouml;ylerse onun daha &ouml;nce s&ouml;ylediği b&uuml;t&uuml;n şeyler itibardan d&uuml;şer. Ama eğer her bir merhalede olayın bir kısmını a&ccedil;ıklar ve aralarında &ccedil;elişki s&ouml;z konusu olmazsa anlattıklarının t&uuml;m&uuml;n&uuml; yan yana koyarak onlardan yararlanabilinir. Bunun yanı sıra bu iki konuyu bir biriyle mukayese edilmesi &ldquo;kıyası meal farıktır&rdquo; yani aralarında benzerlik olmayan ve bir birinden farklı olan iki şeydir ki burada kıyas ger&ccedil;ekleşmez. Mahkemede şahitliğin kabul&uuml; i&ccedil;in gerekli olan şartlar esas itibarıyla eğitmek ve insanı terbiye ve olgunlaştırmak i&ccedil;in gelen kuranı kerim gibi bir kitap ile hi&ccedil;bir irtibatı yoktur.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] TABATABAİ Muhammed H&uuml;seyin, &ldquo;el- mizan fi tefsiri&rsquo;l &ndash; kruan&rdquo;, terc&uuml;me: Seyit Muhammed Bakır MUSEVİ HEMEDANİ, baskı, 5, Kum: defter-i intişarat-i İslami camiayi m&uuml;dderisin hevzeyi kum, 1374, hicri şemsi, c. 13, s. 403.\r\n\r\n\r\n	[2] İbni Manzur, &ldquo;lisan&uuml;&rsquo;l &ndash; arap&rdquo;, baskı, 1, Beyrut: ihyai turasil &ndash; Arabi, 1408, hicri şemsi, c. 5, s. 153.\r\n\r\n\r\n	[3] İbni Menzur, Muhammed b. Mukrem, &ldquo;lisanu&rsquo;l &ndash; arap&rdquo;, baskı, 3, Beyrut: naşır daru sadır, 1414, hicri kameri, c. 7, s. 348.\r\n\r\n\r\n	[4] &ldquo;lisanu&rsquo;l &ndash; arap&rdquo;, c 8, s. 170.\r\n\r\n\r\n	[5] &ldquo;lisanu&rsquo;l &ndash; arap&rdquo;, c. 7, s. 440.\r\n\r\n\r\n	[6] MEKARIM-İ ŞİRAZİ, Nasır, &ldquo;Tefsir-i Num&uuml;ne&rdquo;, baskı, 13, Tahran: darul &ndash; kutubil &ndash; islamiye, 1374, c. 15, s. 339 &ndash; 240.\r\n\r\n\r\n	[7] &ldquo;Tefsir-i Num&uuml;ne&rdquo;, c. 20, s. 343 &ndash; 344.'),(216,'tr208','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Doğu kızıllığı g&ouml;kte g&ouml;r&uuml;nen kırmızı ışığa denir. Fıkıhta iki doğu kızıllığından bahsedilmiştir:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		1. G&uuml;neşin batması esnasında g&ouml;r&uuml;nen doğu kızıllığı.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		2. G&uuml;neşin doğuşu esnasında g&ouml;r&uuml;nen doğu kızıllığı.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Akşam namazı vaktinin belirlenmesinde doğu kızıllığının gitmesi konusu rivayetlerde zikredilmiştir. Doğu kızıllığının gitmesinden maksat, batıda g&uuml;neşin hissi olarak batmasından sonra, doğu tarafında g&uuml;neşin batmasını ve rivayetlerin ıstılahıyla g&uuml;neşin gizlenmesini g&ouml;steren bir kızıllığın meydana gelmesidir. Bu kızıllık ilk &ouml;nce g&ouml;r&uuml;n&uuml;şte insanın başının &uuml;zerine ulaşır ve ardından da t&uuml;m doğuda kaybolur. Bir grup fakih akşam vaktinin tahakkuk etmesinde g&uuml;neşin gizlenmesini yeterli g&ouml;rmektedir ve bir başka grup ise bu kızıllığının insanın başı &uuml;zerine ulaşmasını g&uuml;neşin gizlenmesinin şartı bilmektedir. Ancak sonu&ccedil;ta bir başka grup ise (elbette bunlar &ccedil;ok azdır ve muhtemelen daha fazla ihtiyat etmek i&ccedil;in b&ouml;yle bir g&ouml;r&uuml;ş ileri s&uuml;rm&uuml;şlerdir), şer&rsquo;i g&uuml;neş batımının tahakkuk etmesinde t&uuml;m doğuda doğu kızıllığının tamamıyla yok olmasını gerekli g&ouml;rmektedir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Doğu kızıllığı, g&ouml;kte g&ouml;r&uuml;len kırmızı ışığa denir. Doğu kızıllığı fıkhi bir ıstılah olup doğu y&ouml;n&uuml;ndeki kırmızılığın yok olması manasına gelir. G&uuml;neş battığı ve kaybolduğu sırada g&uuml;neşin batışı mukabilinde (doğu y&ouml;n&uuml;nde) bir kırmızılık ortaya &ccedil;ıkar. G&uuml;neş batı y&ouml;n&uuml;ndeki ufukta aşağı d&uuml;şt&uuml;ğ&uuml; vakit doğu y&ouml;n&uuml;ndeki kızıllık y&uuml;kselmeye eğilim kaydeder. G&uuml;neş her ne kadar aşağıya d&uuml;şerse doğu y&ouml;n&uuml;ndeki kırmızılık yukarıya &ccedil;ıkar ve neticede insanın başı &uuml;zerine ulaşır. Elbette bu kırmızılık sabah vaktinde de doğu tarafında meydana gelir ve buna da doğu kızıllığı denir. Ancak rivayetlerde sabah namazını belirleme hakkında doğu kızıllığının oluşması veya gitmesi hakkında b&ouml;yle bir tabir kullanılmadığından[1] biz sadece akşam vaktindeki doğu kızıllığının gitmesi konusu hakkında tartışacağız. G&uuml;neşin kaybolması ger&ccedil;ek bir husustur ve her g&uuml;n meydana gelmektedir. G&uuml;neşin kaybolmasından maksat onun g&ouml;kte g&ouml;r&uuml;lmeyeceği zamandır. T&uuml;m İslam &acirc;limleri akşam namazı vaktinin g&uuml;neşin ger&ccedil;ekte battığı zamanda olduğu hususunda hemfikirdir.[2] Ama tartışılan husus, g&uuml;neşin ufukta nasıl battığı meselesidir. G&uuml;neşin salt ufukta g&ouml;r&uuml;nmemesi yeterli midir? Buna ek olarak g&ouml;kte oluşmuş kırmızı ışığın g&ouml;ğ&uuml;n doğu tarafında kalmaması da gerekli midir? Bu hususta fakihler arasında &uuml;&ccedil; g&ouml;r&uuml;ş vardır:</p>\r\n\r\n<p>\r\n	1. Salt g&uuml;neşin kaybolması g&uuml;neşin batmasının ve ilk akşam namazı vaktinin alametidir.[3] Yani g&uuml;neş batar batmaz ve ufukta hissi olarak kaybolur kaybolmaz (bulut veya toz gibi engeller ortada olmamalıdır) akşam meydana gelir. Bu g&ouml;r&uuml;ş esasınca akşam namazı vaktinin ger&ccedil;ekleşmesi i&ccedil;in ufukta hissi olarak g&uuml;neşin kaybolması yeterlidir ve doğu kızıllığının bulunup bulunmaması &ouml;nemli değildir.</p>\r\n\r\n<p>\r\n	Bu g&ouml;r&uuml;ş bazı Şii fakihlerinin a&ccedil;ısından zayıf[4] ve Ehlis&uuml;nnet mezhebinin g&ouml;r&uuml;ş&uuml;yle bağdaşan bir g&ouml;r&uuml;ş sayılmıştır.[5]</p>\r\n\r\n<p>\r\n	2. Kızıllığın insanın başı &uuml;zerine ulaşması akşam vaktinin gelmesine alamettir. Bu g&ouml;r&uuml;ş esasınca akşam namazının ilk vakti, g&uuml;neşin kaybolmasına ek olarak doğu kızıllığının insan başı &uuml;zerine (g&ouml;ğ&uuml;n ortasına) ulaştığı zamandır.</p>\r\n\r\n<p>\r\n	3. Kızıllığın t&uuml;m doğudan (batı karşısında) kaybolması akşamın alametidir. Bu g&ouml;r&uuml;ş esasınca doğu kızıllığının insan başının &uuml;zerine ulaşması yeterli değildir ve kızıllık her ne kadar batı tarafında kalsa da t&uuml;m doğu y&ouml;n&uuml;nde kaybolmalıdır. Bu g&ouml;r&uuml;ş Şeyh Mufit&rsquo;in &ldquo;Maknaa&rdquo; kitabında belirtilmiş ve ona isnat edilmiştir. Şeyh Mufit&rsquo;ten sonra Şeyh Tusi&rsquo;ye de isnat edilmiştir.[6] Bu hususta değişik g&ouml;r&uuml;şlerin bulunmasının nedeni, konuyla ilgili değişik rivayetlerin bulunması ve onlardan değişik şekillerde istifade edilmesidir. Vaktin gelmesi i&ccedil;in sadece g&uuml;neşin kaybolmasını yeterli bilen ve doğu kızıllığının gitmesini &ouml;nemsemeyen kimseler, delillerinin akşam namazı ve iftar vaktini g&uuml;neşin kaybolmasıyla a&ccedil;ıklayan rivayetler olduğunu s&ouml;ylemişlerdir. Bu rivayetler şunlardır:</p>\r\n\r\n<p>\r\n	1.&nbsp; Z&uuml;rare&rsquo;nin sahihi (veya hasene): İmam Bakır (a.s) ş&ouml;yle buyurmaktadır: Akşam vakti g&uuml;neşin kaybolduğu zamandır.[7]</p>\r\n\r\n<p>\r\n	2. ): İmam Bakır (a.s) başka bir sahihte de ş&ouml;yle buyuruyor: Her ne zaman g&uuml;neş kaybolursa, akşam ve yatsı vakti gelmiş olur.[8]</p>\r\n\r\n<p>\r\n	3. İsmail b. el- Fazl el- Haşimi İmam Sadık&rsquo;tan (a.s) ş&ouml;yle nakletmektedir: Aziz Peygamber (s.a.a) g&uuml;neş kaybolduğunda namaz kılardı.[9]</p>\r\n\r\n<p>\r\n	4. İsmail b. Cabir: Cabir: Ben Ebu Abdullah&rsquo;tan (a.s) akşam namazı vaktini sordum ve o g&uuml;neşin batmasıyla şafağın kaybolması arasındaki vakittir, diye buyurdu.[10]</p>\r\n\r\n<p>\r\n	5. Sıffan b. Mehran Cemal&rsquo;in sahihi: İmam Sadık (a.s) ona verdiği cevapta ş&ouml;yle buyurmuştur: Her ne zaman g&uuml;neş kaybolursa, akşam namazını kıl&hellip;[11]</p>\r\n\r\n<p>\r\n	Bunlar bu konuda bulunan rivayetlerin bir b&ouml;l&uuml;m&uuml;d&uuml;r. Bu konuda yer alan diğer rivayetleri &ouml;ğrenmek i&ccedil;in &ldquo;et- Tenkih Fi Şerhi&rsquo;l Urvet&uuml;&rsquo;l Vuska&rdquo; adlı değerli kitaba m&uuml;racaat ediniz.[12]</p>\r\n\r\n<p>\r\n	Doğu kızıllığının gitmesini şart bilen kimseler ise aşağıdaki delilleri &ouml;ne s&uuml;rm&uuml;şlerdir:</p>\r\n\r\n<p>\r\n	1. Bu g&ouml;r&uuml;ş diğer g&ouml;r&uuml;şe (g&uuml;neşin kaybolmasının yeterli olması) nazaran daha meşhurdur ve fakihlerin &ccedil;oğu bu g&ouml;r&uuml;ş&uuml; kabul etmektedir.</p>\r\n\r\n<p>\r\n	2. Doğu kızıllığının gitmesine riayet etmeyi farz bilen rivayetler.</p>\r\n\r\n<p>\r\n	3. Doğu kızıllığının gitmesine riayet etmek ve doğu kızıllığının gitmesine ve onun baş &uuml;zerine ulaşmasına riayet etmek ihtiyatla uyuşur. Rivayetler t&uuml;m doğu y&ouml;n&uuml;nde doğu kızıllığının ortadan kaybolmasına riayet etmeyi artı bir ihtiyat bilmektedir.[13]</p>\r\n\r\n<p>\r\n	Elbette bu deliller doğu kızıllığının gitmesini gerekli g&ouml;rmeyen kimseler tarafından eleştirilmiştir. Doğu kızıllığının gitmesine riayet etmenin gerekliliğine inanan kişilerin en &ouml;nemli delilleri, sayılı mevcut rivayetler ve bu g&ouml;r&uuml;ş&uuml;n ihtiyata daha yakın oluşudur. Rivayetleri eleştirme konusunda sınırlı bir a&ccedil;ıklama yapıyoruz:&nbsp; En meşhur g&ouml;r&uuml;ş&uuml;n rivayetleri (yani doğu kızıllığının gitmesine riayet etmenin gerekliliğini bildiren rivayetler) g&uuml;neşin batmasının yeterli olduğunu ileri s&uuml;ren kimselerce zayıf sayılmakta ve delaletleri de zayıf kabul edilmektedir.[14] Onlar ş&ouml;yle demektedir: Doğu kızıllığının gitmesine riayet etmek m&uuml;stehaptır, gerekli ve farz değildir. Bu g&ouml;r&uuml;ş&uuml;n ihtiyata daha yakın olduğu hususu da g&uuml;neşin batmasının yeterli olduğunu s&ouml;yleyen kimseler tarafından eleştirilmiştir. Onlar ş&ouml;yle demektedir: Kur&rsquo;an ş&ouml;yle buyurmaktadır: G&uuml;neşin zevalinden (&ouml;ğle vaktinde Batı&rsquo;ya kaymasından) gecenin karanlığına kadar (belli vakitlerde) namazı kıl. Bir de sabah namazını kıl. &Ccedil;&uuml;nk&uuml; sabah namazı şahitlidir.[15] Ayetin Arap&ccedil;asında ge&ccedil;en &ldquo;gasek&rdquo; kelimesi gece yarısı anlamındadır, o halde bu iki vaktin arasında kalan t&uuml;m zamanda (&ouml;ğleden gece yarısına kadar) farzlardan biri yerine getirilebilir. &Ouml;te taraftan elde mevcut olan bir takım muteber rivayetler ş&ouml;yle buyurmaktadır:&nbsp; &ldquo;&Ouml;ğle ve ikindi namazı vakti akşam namazından &ouml;nceye kadardır.&rdquo;[16] O halde kesinlikle doğu kızıllığının gitmesinden &ouml;nce g&uuml;neş kaybolmuştur, hal b&ouml;yleyken g&uuml;neşin batmasından g&uuml;neş kızıllığının gitmesine dek arada bulunan s&uuml;re zarfında &ouml;ğle ve ikindi namazı kılınamaz. Bu, ayetin manasının tersinedir. O halde i&ccedil;inde ihtiyatın bulunduğu iddia edilen şey ger&ccedil;ekte ihtiyata aykırıdır; zira bu &ouml;ğle ve ikindi namazlarının g&uuml;neşin batmasına ve doğu kızıllığının gitmesinden &ouml;ncesine kadar geciktirilmesini gerektirir. Bu, doğu kızıllığının gitmesine riayet etmenin gerekliliğine muhalefet eden kimselerin bazı delilleridir. Elbette bu delillerin zikredilmesi, onların kabul edildiği manasına gelmez ve onların eleştirisi kendi yerinde belirtilmiştir.</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Bazı fakihler sabah namazının faziletinin sonu olarak doğu kızıllığının &ccedil;ıkmasını dile getirmişlerdir, lakin b&ouml;yle bir tabir rivayetlerde yer almamaktadır. Hoyi, Ebu&rsquo;l Kasım, Movsuatu&rsquo;l İmamu&rsquo;l Hoyi, c. 11, s. 160, Movsuat&rsquo;u İhya&rsquo;u Asaru&rsquo;l İmamu&rsquo;l Hoyi, Bita.</p>\r\n\r\n<p>\r\n	[2] Necefi, Muhammed Hasan, Cevahiri&rsquo;l Kelam fi Şerhi Şerayii&rsquo;l İslam, c: 7, s: 106, Daru İhyau&rsquo;t Turasu&rsquo;l Arabi, Beyrut.</p>\r\n\r\n<p>\r\n	[3] Bu g&ouml;r&uuml;ş Cevahiru&rsquo;l-Kelam kitabında Şeyh Saduk ve el-İlel kitabında da Seyid M&uuml;rteza ve son d&ouml;nem &acirc;limlerinden Medarik yazarı ve Kaşani&rsquo;ye isnat edilmiştir. Cevahiru&rsquo;l Kelam, c: 7, s: 106.</p>\r\n\r\n<p>\r\n	[4] Elbette bu g&ouml;r&uuml;ş bir&ccedil;ok Şii alimine isnat edilmiştir. Bkz: Hoyi, Ebu&rsquo;l-Kasım, et-Tenkih Fi Şerhi&rsquo;l-Urvetu&rsquo;l-Vuska, c. 6, s. 239. Nitekim et-Tenkih yazarı bu g&ouml;r&uuml;ş&uuml; benimsemiştir. &nbsp;</p>\r\n\r\n<p>\r\n	Hu&rsquo;i, Ebu&rsquo;l Kasım, Et- Tenkih fi şerhi&rsquo;l Urvetu&rsquo;l Vuska, c: 6, s: 239.</p>\r\n\r\n<p>\r\n	[5] El- Ceziri, Abdu&rsquo;r Rahman, El- Fıkıh ala Mezahibi&rsquo;l Erbea, c: 1, s: 107, El- Mektebetu&rsquo;l Asriyye, Beyrut, 1426.</p>\r\n\r\n<p>\r\n	[6] Şefeti, Seyid Muhammed Bakır, Tuhfetu&rsquo;l Ebrar El- Meletteagat min Asari Eimmeti&rsquo;l Ethar, c: 1, s: 157, İntişaratı kitaphanei mescidi seyyid, İsfahan, 1409; Bir grup bu g&ouml;r&uuml;ş&uuml; ilim ve fetva a&ccedil;ısından meşhur bilmiştir. Cevahiru&rsquo;l Kelam, c: 7, s: 109.</p>\r\n\r\n<p>\r\n	[7] Kuleyni, Muhammed bin Yakup, K&acirc;fi, c: 3, s: 279, hadis 5, Daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran, 1365.</p>\r\n\r\n<p>\r\n	[8] H&uuml;rr&rsquo;&uuml; Amuli, Muhammed bin el- Hasan, Vesail&uuml;&rsquo;ş Şia, c: 4, s: 183, A&rsquo;lu&rsquo;l Beyt, Kum, 1409.</p>\r\n\r\n<p>\r\n	[9] Vesailu&rsquo;ş Şia, c: 4, s: 182.</p>\r\n\r\n<p>\r\n	[10] Vesailu&rsquo;ş Şia, c: 4, s: 182.</p>\r\n\r\n<p>\r\n	[11] Vesailu&rsquo;ş Şia, c: 4, s: 193.</p>\r\n\r\n<p>\r\n	[12] Hu&rsquo;i, Ebu&rsquo;l Kasım, Et- Tenkih fi şerhi&rsquo;l Urvetu&rsquo;l Vuska, c: 6, s: 239 &ndash; 270.</p>\r\n\r\n<p>\r\n	[13] Cevahiru&rsquo;l Kelam, c: 7, s: 121. Aynı şekilde Vesail&uuml;&rsquo;ş-Şia yazarı, doğu kızıllığına riayet etmeyi gerekli g&ouml;ren rivayetleri tercih etmek i&ccedil;in bir takım hususları dile getirmiştir. İhtiyata yakın olması bu kabildendir. Hadisleri bir araya toplayarak şu neticeye ulaşmaktayız: Bu, m&uuml;cmelin a&ccedil;ıklayıcıya veya mutlak olanın mukayyet olana y&uuml;klenmesidir. G&uuml;neşin kaybolmasını yeterli g&ouml;ren hadisler, Ehlis&uuml;nnetin g&ouml;r&uuml;ş&uuml;yle uyuşmaktadır. Doğu kızıllığının gitmesine riayet etmek ise &acirc;limlerimiz arasında fetva a&ccedil;ısından meşhurdur.</p>\r\n\r\n<p>\r\n	, Vesailu&rsquo;ş Şia, c: 4, s: 177 ve 178.</p>\r\n\r\n<p>\r\n	[14] Et- Tenkih fi şerhi&rsquo;l Urvetu&rsquo;l Vuska, c: 6, s: 262. Bu rivayetlerin eleştirisini bu kitabın 240 ila 261. sayfalar arasında bulabilirsiniz. &nbsp;</p>\r\n\r\n<p>\r\n	[15] İsra Suresi, 78. ayet.</p>\r\n\r\n<p>\r\n	[16] Et- Tenkih fi şerhi&rsquo;l Urvetu&rsquo;l Vuska, c: 6, s: 264.</p>\r\n','Doğu kızıllığı g&ouml;kte g&ouml;r&uuml;nen kırmızı ışığa denir. Fıkıhta iki doğu kızıllığından bahsedilmiştir:\r\n\r\n	\r\n		1. G&uuml;neşin batması esnasında g&ouml;r&uuml;nen doğu kızıllığı.\r\n\r\n	\r\n		2. G&uuml;neşin doğuşu esnasında g&ouml;r&uuml;nen doğu kızıllığı.\r\n\r\n	\r\n		Akşam namazı vaktinin belirlenmesinde doğu kızıllığının gitmesi konusu rivayetlerde zikredilmiştir. Doğu kızıllığının gitmesinden maksat, batıda g&uuml;neşin hissi olarak batmasından sonra, doğu tarafında g&uuml;neşin batmasını ve rivayetlerin ıstılahıyla g&uuml;neşin gizlenmesini g&ouml;steren bir kızıllığın meydana gelmesidir. Bu kızıllık ilk &ouml;nce g&ouml;r&uuml;n&uuml;şte insanın başının &uuml;zerine ulaşır ve ardından da t&uuml;m doğuda kaybolur. Bir grup fakih akşam vaktinin tahakkuk etmesinde g&uuml;neşin gizlenmesini yeterli g&ouml;rmektedir ve bir başka grup ise bu kızıllığının insanın başı &uuml;zerine ulaşmasını g&uuml;neşin gizlenmesinin şartı bilmektedir. Ancak sonu&ccedil;ta bir başka grup ise (elbette bunlar &ccedil;ok azdır ve muhtemelen daha fazla ihtiyat etmek i&ccedil;in b&ouml;yle bir g&ouml;r&uuml;ş ileri s&uuml;rm&uuml;şlerdir), şer&rsquo;i g&uuml;neş batımının tahakkuk etmesinde t&uuml;m doğuda doğu kızıllığının tamamıyla yok olmasını gerekli g&ouml;rmektedir.','&nbsp;Doğu kızıllığı, g&ouml;kte g&ouml;r&uuml;len kırmızı ışığa denir. Doğu kızıllığı fıkhi bir ıstılah olup doğu y&ouml;n&uuml;ndeki kırmızılığın yok olması manasına gelir. G&uuml;neş battığı ve kaybolduğu sırada g&uuml;neşin batışı mukabilinde (doğu y&ouml;n&uuml;nde) bir kırmızılık ortaya &ccedil;ıkar. G&uuml;neş batı y&ouml;n&uuml;ndeki ufukta aşağı d&uuml;şt&uuml;ğ&uuml; vakit doğu y&ouml;n&uuml;ndeki kızıllık y&uuml;kselmeye eğilim kaydeder. G&uuml;neş her ne kadar aşağıya d&uuml;şerse doğu y&ouml;n&uuml;ndeki kırmızılık yukarıya &ccedil;ıkar ve neticede insanın başı &uuml;zerine ulaşır. Elbette bu kırmızılık sabah vaktinde de doğu tarafında meydana gelir ve buna da doğu kızıllığı denir. Ancak rivayetlerde sabah namazını belirleme hakkında doğu kızıllığının oluşması veya gitmesi hakkında b&ouml;yle bir tabir kullanılmadığından[1] biz sadece akşam vaktindeki doğu kızıllığının gitmesi konusu hakkında tartışacağız. G&uuml;neşin kaybolması ger&ccedil;ek bir husustur ve her g&uuml;n meydana gelmektedir. G&uuml;neşin kaybolmasından maksat onun g&ouml;kte g&ouml;r&uuml;lmeyeceği zamandır. T&uuml;m İslam &acirc;limleri akşam namazı vaktinin g&uuml;neşin ger&ccedil;ekte battığı zamanda olduğu hususunda hemfikirdir.[2] Ama tartışılan husus, g&uuml;neşin ufukta nasıl battığı meselesidir. G&uuml;neşin salt ufukta g&ouml;r&uuml;nmemesi yeterli midir? Buna ek olarak g&ouml;kte oluşmuş kırmızı ışığın g&ouml;ğ&uuml;n doğu tarafında kalmaması da gerekli midir? Bu hususta fakihler arasında &uuml;&ccedil; g&ouml;r&uuml;ş vardır:\r\n\r\n\r\n	1. Salt g&uuml;neşin kaybolması g&uuml;neşin batmasının ve ilk akşam namazı vaktinin alametidir.[3] Yani g&uuml;neş batar batmaz ve ufukta hissi olarak kaybolur kaybolmaz (bulut veya toz gibi engeller ortada olmamalıdır) akşam meydana gelir. Bu g&ouml;r&uuml;ş esasınca akşam namazı vaktinin ger&ccedil;ekleşmesi i&ccedil;in ufukta hissi olarak g&uuml;neşin kaybolması yeterlidir ve doğu kızıllığının bulunup bulunmaması &ouml;nemli değildir.\r\n\r\n\r\n	Bu g&ouml;r&uuml;ş bazı Şii fakihlerinin a&ccedil;ısından zayıf[4] ve Ehlis&uuml;nnet mezhebinin g&ouml;r&uuml;ş&uuml;yle bağdaşan bir g&ouml;r&uuml;ş sayılmıştır.[5]\r\n\r\n\r\n	2. Kızıllığın insanın başı &uuml;zerine ulaşması akşam vaktinin gelmesine alamettir. Bu g&ouml;r&uuml;ş esasınca akşam namazının ilk vakti, g&uuml;neşin kaybolmasına ek olarak doğu kızıllığının insan başı &uuml;zerine (g&ouml;ğ&uuml;n ortasına) ulaştığı zamandır.\r\n\r\n\r\n	3. Kızıllığın t&uuml;m doğudan (batı karşısında) kaybolması akşamın alametidir. Bu g&ouml;r&uuml;ş esasınca doğu kızıllığının insan başının &uuml;zerine ulaşması yeterli değildir ve kızıllık her ne kadar batı tarafında kalsa da t&uuml;m doğu y&ouml;n&uuml;nde kaybolmalıdır. Bu g&ouml;r&uuml;ş Şeyh Mufit&rsquo;in &ldquo;Maknaa&rdquo; kitabında belirtilmiş ve ona isnat edilmiştir. Şeyh Mufit&rsquo;ten sonra Şeyh Tusi&rsquo;ye de isnat edilmiştir.[6] Bu hususta değişik g&ouml;r&uuml;şlerin bulunmasının nedeni, konuyla ilgili değişik rivayetlerin bulunması ve onlardan değişik şekillerde istifade edilmesidir. Vaktin gelmesi i&ccedil;in sadece g&uuml;neşin kaybolmasını yeterli bilen ve doğu kızıllığının gitmesini &ouml;nemsemeyen kimseler, delillerinin akşam namazı ve iftar vaktini g&uuml;neşin kaybolmasıyla a&ccedil;ıklayan rivayetler olduğunu s&ouml;ylemişlerdir. Bu rivayetler şunlardır:\r\n\r\n\r\n	1.&nbsp; Z&uuml;rare&rsquo;nin sahihi (veya hasene): İmam Bakır (a.s) ş&ouml;yle buyurmaktadır: Akşam vakti g&uuml;neşin kaybolduğu zamandır.[7]\r\n\r\n\r\n	2. ): İmam Bakır (a.s) başka bir sahihte de ş&ouml;yle buyuruyor: Her ne zaman g&uuml;neş kaybolursa, akşam ve yatsı vakti gelmiş olur.[8]\r\n\r\n\r\n	3. İsmail b. el- Fazl el- Haşimi İmam Sadık&rsquo;tan (a.s) ş&ouml;yle nakletmektedir: Aziz Peygamber (s.a.a) g&uuml;neş kaybolduğunda namaz kılardı.[9]\r\n\r\n\r\n	4. İsmail b. Cabir: Cabir: Ben Ebu Abdullah&rsquo;tan (a.s) akşam namazı vaktini sordum ve o g&uuml;neşin batmasıyla şafağın kaybolması arasındaki vakittir, diye buyurdu.[10]\r\n\r\n\r\n	5. Sıffan b. Mehran Cemal&rsquo;in sahihi: İmam Sadık (a.s) ona verdiği cevapta ş&ouml;yle buyurmuştur: Her ne zaman g&uuml;neş kaybolursa, akşam namazını kıl&hellip;[11]\r\n\r\n\r\n	Bunlar bu konuda bulunan rivayetlerin bir b&ouml;l&uuml;m&uuml;d&uuml;r. Bu konuda yer alan diğer rivayetleri &ouml;ğrenmek i&ccedil;in &ldquo;et- Tenkih Fi Şerhi&rsquo;l Urvet&uuml;&rsquo;l Vuska&rdquo; adlı değerli kitaba m&uuml;racaat ediniz.[12]\r\n\r\n\r\n	Doğu kızıllığının gitmesini şart bilen kimseler ise aşağıdaki delilleri &ouml;ne s&uuml;rm&uuml;şlerdir:\r\n\r\n\r\n	1. Bu g&ouml;r&uuml;ş diğer g&ouml;r&uuml;şe (g&uuml;neşin kaybolmasının yeterli olması) nazaran daha meşhurdur ve fakihlerin &ccedil;oğu bu g&ouml;r&uuml;ş&uuml; kabul etmektedir.\r\n\r\n\r\n	2. Doğu kızıllığının gitmesine riayet etmeyi farz bilen rivayetler.\r\n\r\n\r\n	3. Doğu kızıllığının gitmesine riayet etmek ve doğu kızıllığının gitmesine ve onun baş &uuml;zerine ulaşmasına riayet etmek ihtiyatla uyuşur. Rivayetler t&uuml;m doğu y&ouml;n&uuml;nde doğu kızıllığının ortadan kaybolmasına riayet etmeyi artı bir ihtiyat bilmektedir.[13]\r\n\r\n\r\n	Elbette bu deliller doğu kızıllığının gitmesini gerekli g&ouml;rmeyen kimseler tarafından eleştirilmiştir. Doğu kızıllığının gitmesine riayet etmenin gerekliliğine inanan kişilerin en &ouml;nemli delilleri, sayılı mevcut rivayetler ve bu g&ouml;r&uuml;ş&uuml;n ihtiyata daha yakın oluşudur. Rivayetleri eleştirme konusunda sınırlı bir a&ccedil;ıklama yapıyoruz:&nbsp; En meşhur g&ouml;r&uuml;ş&uuml;n rivayetleri (yani doğu kızıllığının gitmesine riayet etmenin gerekliliğini bildiren rivayetler) g&uuml;neşin batmasının yeterli olduğunu ileri s&uuml;ren kimselerce zayıf sayılmakta ve delaletleri de zayıf kabul edilmektedir.[14] Onlar ş&ouml;yle demektedir: Doğu kızıllığının gitmesine riayet etmek m&uuml;stehaptır, gerekli ve farz değildir. Bu g&ouml;r&uuml;ş&uuml;n ihtiyata daha yakın olduğu hususu da g&uuml;neşin batmasının yeterli olduğunu s&ouml;yleyen kimseler tarafından eleştirilmiştir. Onlar ş&ouml;yle demektedir: Kur&rsquo;an ş&ouml;yle buyurmaktadır: G&uuml;neşin zevalinden (&ouml;ğle vaktinde Batı&rsquo;ya kaymasından) gecenin karanlığına kadar (belli vakitlerde) namazı kıl. Bir de sabah namazını kıl. &Ccedil;&uuml;nk&uuml; sabah namazı şahitlidir.[15] Ayetin Arap&ccedil;asında ge&ccedil;en &ldquo;gasek&rdquo; kelimesi gece yarısı anlamındadır, o halde bu iki vaktin arasında kalan t&uuml;m zamanda (&ouml;ğleden gece yarısına kadar) farzlardan biri yerine getirilebilir. &Ouml;te taraftan elde mevcut olan bir takım muteber rivayetler ş&ouml;yle buyurmaktadır:&nbsp; &ldquo;&Ouml;ğle ve ikindi namazı vakti akşam namazından &ouml;nceye kadardır.&rdquo;[16] O halde kesinlikle doğu kızıllığının gitmesinden &ouml;nce g&uuml;neş kaybolmuştur, hal b&ouml;yleyken g&uuml;neşin batmasından g&uuml;neş kızıllığının gitmesine dek arada bulunan s&uuml;re zarfında &ouml;ğle ve ikindi namazı kılınamaz. Bu, ayetin manasının tersinedir. O halde i&ccedil;inde ihtiyatın bulunduğu iddia edilen şey ger&ccedil;ekte ihtiyata aykırıdır; zira bu &ouml;ğle ve ikindi namazlarının g&uuml;neşin batmasına ve doğu kızıllığının gitmesinden &ouml;ncesine kadar geciktirilmesini gerektirir. Bu, doğu kızıllığının gitmesine riayet etmenin gerekliliğine muhalefet eden kimselerin bazı delilleridir. Elbette bu delillerin zikredilmesi, onların kabul edildiği manasına gelmez ve onların eleştirisi kendi yerinde belirtilmiştir.\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Bazı fakihler sabah namazının faziletinin sonu olarak doğu kızıllığının &ccedil;ıkmasını dile getirmişlerdir, lakin b&ouml;yle bir tabir rivayetlerde yer almamaktadır. Hoyi, Ebu&rsquo;l Kasım, Movsuatu&rsquo;l İmamu&rsquo;l Hoyi, c. 11, s. 160, Movsuat&rsquo;u İhya&rsquo;u Asaru&rsquo;l İmamu&rsquo;l Hoyi, Bita.\r\n\r\n\r\n	[2] Necefi, Muhammed Hasan, Cevahiri&rsquo;l Kelam fi Şerhi Şerayii&rsquo;l İslam, c: 7, s: 106, Daru İhyau&rsquo;t Turasu&rsquo;l Arabi, Beyrut.\r\n\r\n\r\n	[3] Bu g&ouml;r&uuml;ş Cevahiru&rsquo;l-Kelam kitabında Şeyh Saduk ve el-İlel kitabında da Seyid M&uuml;rteza ve son d&ouml;nem &acirc;limlerinden Medarik yazarı ve Kaşani&rsquo;ye isnat edilmiştir. Cevahiru&rsquo;l Kelam, c: 7, s: 106.\r\n\r\n\r\n	[4] Elbette bu g&ouml;r&uuml;ş bir&ccedil;ok Şii alimine isnat edilmiştir. Bkz: Hoyi, Ebu&rsquo;l-Kasım, et-Tenkih Fi Şerhi&rsquo;l-Urvetu&rsquo;l-Vuska, c. 6, s. 239. Nitekim et-Tenkih yazarı bu g&ouml;r&uuml;ş&uuml; benimsemiştir. &nbsp;\r\n\r\n\r\n	Hu&rsquo;i, Ebu&rsquo;l Kasım, Et- Tenkih fi şerhi&rsquo;l Urvetu&rsquo;l Vuska, c: 6, s: 239.\r\n\r\n\r\n	[5] El- Ceziri, Abdu&rsquo;r Rahman, El- Fıkıh ala Mezahibi&rsquo;l Erbea, c: 1, s: 107, El- Mektebetu&rsquo;l Asriyye, Beyrut, 1426.\r\n\r\n\r\n	[6] Şefeti, Seyid Muhammed Bakır, Tuhfetu&rsquo;l Ebrar El- Meletteagat min Asari Eimmeti&rsquo;l Ethar, c: 1, s: 157, İntişaratı kitaphanei mescidi seyyid, İsfahan, 1409; Bir grup bu g&ouml;r&uuml;ş&uuml; ilim ve fetva a&ccedil;ısından meşhur bilmiştir. Cevahiru&rsquo;l Kelam, c: 7, s: 109.\r\n\r\n\r\n	[7] Kuleyni, Muhammed bin Yakup, K&acirc;fi, c: 3, s: 279, hadis 5, Daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran, 1365.\r\n\r\n\r\n	[8] H&uuml;rr&rsquo;&uuml; Amuli, Muhammed bin el- Hasan, Vesail&uuml;&rsquo;ş Şia, c: 4, s: 183, A&rsquo;lu&rsquo;l Beyt, Kum, 1409.\r\n\r\n\r\n	[9] Vesailu&rsquo;ş Şia, c: 4, s: 182.\r\n\r\n\r\n	[10] Vesailu&rsquo;ş Şia, c: 4, s: 182.\r\n\r\n\r\n	[11] Vesailu&rsquo;ş Şia, c: 4, s: 193.\r\n\r\n\r\n	[12] Hu&rsquo;i, Ebu&rsquo;l Kasım, Et- Tenkih fi şerhi&rsquo;l Urvetu&rsquo;l Vuska, c: 6, s: 239 &ndash; 270.\r\n\r\n\r\n	[13] Cevahiru&rsquo;l Kelam, c: 7, s: 121. Aynı şekilde Vesail&uuml;&rsquo;ş-Şia yazarı, doğu kızıllığına riayet etmeyi gerekli g&ouml;ren rivayetleri tercih etmek i&ccedil;in bir takım hususları dile getirmiştir. İhtiyata yakın olması bu kabildendir. Hadisleri bir araya toplayarak şu neticeye ulaşmaktayız: Bu, m&uuml;cmelin a&ccedil;ıklayıcıya veya mutlak olanın mukayyet olana y&uuml;klenmesidir. G&uuml;neşin kaybolmasını yeterli g&ouml;ren hadisler, Ehlis&uuml;nnetin g&ouml;r&uuml;ş&uuml;yle uyuşmaktadır. Doğu kızıllığının gitmesine riayet etmek ise &acirc;limlerimiz arasında fetva a&ccedil;ısından meşhurdur.\r\n\r\n\r\n	, Vesailu&rsquo;ş Şia, c: 4, s: 177 ve 178.\r\n\r\n\r\n	[14] Et- Tenkih fi şerhi&rsquo;l Urvetu&rsquo;l Vuska, c: 6, s: 262. Bu rivayetlerin eleştirisini bu kitabın 240 ila 261. sayfalar arasında bulabilirsiniz. &nbsp;\r\n\r\n\r\n	[15] İsra Suresi, 78. ayet.\r\n\r\n\r\n	[16] Et- Tenkih fi şerhi&rsquo;l Urvetu&rsquo;l Vuska, c: 6, s: 264.'),(217,'tr207','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İsm-i A&rsquo;zam&rsquo;ı ve diğer y&uuml;ce ve derin manaları i&ccedil;eren &lsquo;Semat&rsquo; ya da &lsquo;Şebbur&rsquo; duası meşhur irfani dualardandır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Semat duasının bazı b&ouml;l&uuml;mleri hakkında &ouml;zetle ş&ouml;ye diyebiliriz: Bu duada Allah&rsquo;ın İsm-i A&rsquo;zam&rsquo;ına, Peygamberlere ve Allah&rsquo;ın peygamberiyle konuştuğu, vahyettiği mukaddes yerlere yemin verilmiş veya dua edilmiştir. Duanın c&uuml;mle ve terimlerinin &ccedil;oğu Kur&rsquo;an&rsquo;dan alınmış ve vahye dayalıdır. Belirtmek gerekir ki Kur&rsquo;an&rsquo;da ve Masum İmamların (a.s) bir&ccedil;ok s&ouml;zlerinde gelen g&ouml;k, yer, miğlaklar, miftahlar, sırat, mizan vs. kelimelerden maksat genel hakikatler ve manalardır. &lsquo;Ayrıntılı Cevap&rsquo; b&ouml;l&uuml;m&uuml;nde de ele alıncağı gibi onların her birinden ayrı manalar kastedilmektedir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Giriş</p>\r\n\r\n<p>\r\n	İsm-i A&rsquo;zam&rsquo;ı ve diğer y&uuml;ce ve derin manaları i&ccedil;eren &lsquo;Semat&rsquo; ya da &lsquo;Şebbur&rsquo; duası meşhur irfani dualardandır.</p>\r\n\r\n<p>\r\n	Dua, İmam Mehdi&rsquo;nin (a.s) &ouml;zel naiplerinden Muhammed b.Osman Amri tarafından İmam Bakır (a.s) ve İmam Sadık&rsquo;tan (a.s) rivayet etmiştir. Duanın t&uuml;m&uuml;n&uuml; ele almak &lsquo;Semat Duasının Şerhi&rsquo; adı altında bir kitap yazmayı gerektirdiğinden bu alanda yazılan kitaplara başvurmanızı tavsiye ediyoruz. Ancak duanın bazı b&ouml;l&uuml;mleri hakkında &ouml;zetle diyoruz ki: Masum İmamlar (a.s) bu duada rahmet kapıları a&ccedil;ılması ve sıkıntılarının gidrilmesi i&ccedil;in Allah&rsquo;a Esma-i H&uuml;snay&rsquo;la İsm-i A&rsquo;zam&rsquo;la, Resullerle, dergahına yakın olanlarla, peygamberleriyle konuştuğu, onlara vahyettiği mukaddes mekanlarla dua etmiş, yemine vermişlerdir.</p>\r\n\r\n<p>\r\n	Belirtmek gerekir ki duanın c&uuml;mle ve terimlerinin &ccedil;oğu Kur&rsquo;an&rsquo;dan alınmış ve vahye dayalıdır. Kur&rsquo;an&rsquo;da ve Masum İmamların (a.s) bir&ccedil;ok s&ouml;zlerinde gelen g&ouml;k, yer, miğlaklar, miftahlar, sırat, mizan vs. kelimelerden maksat genel hakikatler ve manalardır. Onların her birinden ayrı bir mana kastedilmektedir. &Ouml;rneğin &lsquo;Mizan&rsquo;dan maksat; ister maddenin tartıldığı terazi olsun, ister doğru ve yanlış fikirlerin &ouml;l&ccedil;&uuml;ld&uuml;ğ&uuml; mantık ilmi olsun, ister hak ve batıl inancı veya iyi ve k&ouml;t&uuml; ahlakın birbirinden ayıran adl-i ilahi ve hak din olsun kendisiyle &ouml;l&ccedil;&uuml;len şeydir. Nitekim Kur&rsquo;an ş&ouml;yle buyuruyor: &lsquo;&Ouml;yle bir Allah&#39;tır ki ger&ccedil;ek olarak kitabı ve mizanı indirmiştir ve ne bilirsin, kıyamet belki de pek yakındır.&rsquo;[1]</p>\r\n\r\n<p>\r\n	Ayette ge&ccedil;en &lsquo;Mizan&rsquo; ilahi &ouml;ğretilere, hak akaidin, saadetin ve sırat-ı m&uuml;stakim ubudiyetinin temeli olan ilahi ahkama sahip Kur&rsquo;an&rsquo;ın[2] veya dinin[3] &ouml;zelliğidir. Bazı ziyaretlerde de Emir&uuml;&rsquo;l-M&uuml;minin&rsquo;in (a.s) &lsquo;Amellerin mizanı&rsquo; diye tanıtılmıştır.[4]</p>\r\n\r\n<p>\r\n	Kelimelerin ve Terimlerin A&ccedil;ıklaması</p>\r\n\r\n<p>\r\n	el-A&rsquo;azzi&rsquo;l-Ecelli&rsquo;l-Ekrem</p>\r\n\r\n<p>\r\n	Yani Allahım seni kerem y&ouml;n&uuml;nden en aziz ve en b&uuml;y&uuml;k olan isminle &ccedil;ağırıyorum. Allah&rsquo;ı &ouml;vmek olan ilahi sıfatlardan bu &uuml;&ccedil; sıfatı duanın başında zikretmek demek, bu sıfatlarla sıfatlanmak demektir; yani Allah Teala hacetlerin başlangıcı, isteklerin sonu ve g&uuml;zel dilekleri yerine getirmekte merhametli olandır. Hi&ccedil; bir kerimin keremi ona yetişmez. &Ccedil;&uuml;nk&uuml; O, kimsenin vermeyeceği şekilde nimet verir. O&rsquo;ndan gelen her nimeti ya O var etmiştir veya sebeplerini hazırlamış ve ona ulaşmanın yolunu a&ccedil;mıştır. Bundan dolayı &lsquo;Ekrem&rsquo; sıfatı burada &lsquo;Bağışı herkesten &ccedil;ok olan Rab&rsquo; demektir. &Ccedil;&uuml;nk&uuml; başkaları insana hakkettiğini verir, oysa Allah hakketmese de ona verir. Ayrıca başkalarının bağışınıda Allah vermektedir.[5]</p>\r\n\r\n<p>\r\n	İsm-i A&rsquo;zam</p>\r\n\r\n<p>\r\n	Allah&rsquo;ın isimlerinden biri İsm-i A&rsquo;zam&rsquo;dır. İsm-i A&rsquo;zam&rsquo;a herkes &ouml;nem vermiş, &ouml;zellikle hikmet, irfan vb. ilimlerin b&uuml;y&uuml;kleri[6] bu konuyu geniş&ccedil;e ele almışlardır. B&uuml;y&uuml;k ariflerden biri olan İmam Humeyni&rsquo;de İsm-i A&rsquo;zam&rsquo;ın gaybi hakikatleri hakkında ş&ouml;yle demektedir: &lsquo;İsm-i A&rsquo;zam, gaybi bir hakikat olduğundan Allah&rsquo;tan başka kimse onu bilmez.&rsquo;</p>\r\n\r\n<p>\r\n	Hz. İmam Humeyni&rsquo;nin İsm-i A&rsquo;zam hakkında buyurduğu s&ouml;zlerden bir diğeri onun lafız makamıdır. İmam bu konuda ş&ouml;yle buyurmaktadır: &lsquo;İsm-i A&rsquo;zam&rsquo;ın hakikatı lafız ve ibaret bakımındandır. Dolayısıyla onu yalnızca riyazet ehli veliler ve ilimde derinleşenler bilirler. Onların dışındakilere gizlidir. Ariflerin ve alimlerin kitaplarında İsm-i A&rsquo;zam&rsquo;ın harfleri veya kelimeleri hakkında yazılanlar ya sahih rivayetlerden alınmıştır veya d&uuml;nyadan uzaklaşmanın neticesinde elde ettikleri keşf ve riyazetle elde edilmiştir. İsm-i A&rsquo;zam&rsquo;ın hakikatı, b&uuml;t&uuml;n varlık aleminde Allah&rsquo;ın halifesi olan insan-ı kamil&rsquo;dir. İnsan-ı Kamil ise ayn-ı sabit&rsquo;i İsm-i A&rsquo;zam&rsquo;la m&uuml;ttahid olan Hakikat-ı Muhammediye&rsquo;dir. Diğer ayn-ı sabitler, hatta ilahi isimler bu hakikatın tecellileri sayılmaktalar. &Ccedil;&uuml;nk&uuml; ayn-ı sabitler ilahi isimlerin taay&uuml;nleridir (belirginlikleridir). Hakikat-ı Muhammedi&rsquo;nin ayn-ı sabit&rsquo;i İsmullah-ı A&rsquo;zam&rsquo;ın &ouml;z&uuml;d&uuml;r. Diğer isimler, sıfatlar ve a&rsquo;yan onun mazharı ve dallarıdır. Demek ki yaratılış d&uuml;zeninin b&uuml;t&uuml;n olayları Hakikat-ı Muhammediye&rsquo;nin tecellisi ve zuhurudur.&rsquo;[7]</p>\r\n\r\n<p>\r\n	Miftahlar ve Miğlaklar</p>\r\n\r\n<p>\r\n	Miğlak, kapıları kapatan şeydir. Miftah ise kapanan kapıları a&ccedil;an alettir. Bunlardan maksat İsm-i A&rsquo;zam ile d&uuml;ğ&uuml;mlerin &ccedil;&ouml;z&uuml;lmesidir. Burada da g&ouml;k, yer, onun kapıları, miftahlar ve miğlaklardan maksat mukaddimede s&ouml;ylenen şeylerdir. Yani genel hakikatlerdir.</p>\r\n\r\n<p>\r\n	Bu duada g&ouml;ğ&uuml;n kapılarından kasıt ya rahmet feyzinin bereketlerinin nazil olması sebebiyle bağış ve ikram kapılarının a&ccedil;ılması veya yağmurun g&ouml;nderilmesi ve duanın isticabeti yahut duanın kabul olması ve onun g&ouml;ğe y&uuml;kselmesidir. Yerin kapılarının a&ccedil;ılmasından maksat ise zorluklar ve sıkıntılardır.[8]</p>\r\n\r\n<p>\r\n	&Ouml;zetle duanın ilk birka&ccedil; b&ouml;l&uuml;m&uuml;n&uuml;n manası ş&ouml;yledir: Allahım! Senden yalvararak ve ahu-zar ile istiyorum ve sana zatı b&uuml;y&uuml;k, sıfatları ve fiilleri b&uuml;y&uuml;k ve galip isimlerinle yemin ediyorum, &ouml;yleki sıfatlardan hi&ccedil; biri b&uuml;y&uuml;kl&uuml;kte ona eş ve yakın değildir.</p>\r\n\r\n<p>\r\n	İsm-i A&rsquo;zam &ccedil;eşitli hayır ve şerefleri i&ccedil;ine almaktadır. &Ouml;yle isim ki ne zaman onunla &ccedil;ağırılsan ve yemine verilsen, zorluk ve sıkıntıları olan kurtulur ve kimin başına gelse insanı dize getiren yery&uuml;z&uuml;n&uuml;n darlıkları giderilir.[9] Dolayısıyla duada gelen g&ouml;kten maksat tabiat alemi değil, metafizik alemdir.</p>\r\n\r\n<p>\r\n	Mecd</p>\r\n\r\n<p>\r\n	Mecd, geniş bir şerafet ve azametli bir y&uuml;celiktir. Macid, şerif ve kerim demektir. Bu sıfat, celal sıfatlardan olduğun i&ccedil;in Allah&rsquo;a has bir sıfattır.[10] Allah&rsquo;ın mecd&rsquo;inden ama&ccedil; Onun b&uuml;y&uuml;kl&uuml;ğ&uuml; ve y&uuml;celiğidir. &lsquo;Bi-Mecdike&rsquo; (Senin mecdinle) c&uuml;mlesi ya &lsquo;Senin mecdine tevess&uuml;l ederek&rsquo; demektir ya da &lsquo;Ba&rsquo; yemin manasında tutulur ve &lsquo;Mecdinin hakkına&rsquo; manasına gelir.</p>\r\n\r\n<p>\r\n	Mukaddesler ve Kerublar (Kerrublar)</p>\r\n\r\n<p>\r\n	Mukaddesler ve Kerublar&rsquo;dan maksat ilahi dergaha yakın olan meleklerdir.</p>\r\n\r\n<p>\r\n	Arz-ı Mısrin Bi-Tis&rsquo;a Ayat</p>\r\n\r\n<p>\r\n	Bu c&uuml;mle, c&uuml;mlenin başında gelen &lsquo;Kellemte&rsquo; kelimesine atfedilmiştir ve manası ş&ouml;yledir: &lsquo;Mecdine andolsun ki mukaddeslerde ve Mısır topraklarında Musa&rsquo;ya dokuz mucize vedin. Bu c&uuml;mle &lsquo;Ve elini koynuna sok da bir hastalık y&uuml;z&uuml;nden olmaksızın bembeyaz bir halde &ccedil;ıksın; bu, Firavun&#39;la kavmine g&ouml;sterilen dokuz delil i&ccedil;indedir.&rsquo; ayetine işarettir.[11]</p>\r\n\r\n<p>\r\n	Dokuz delil şunlardır:[12]</p>\r\n\r\n<p>\r\n	1) Elin parlaması, 2) Asanın yılana d&ouml;n&uuml;şmesi, 3) D&uuml;şmanı yerle bir eden tufan, 4) &Ccedil;ekirgelerin ağa&ccedil;lara ve tarıma zarar vermesi, 5) Haşerat (mahsulleri yokeden bir &ccedil;eşit bitki hastalığı, 6) Kurbağaların Nil nehrinden insanlara saldırıya ge&ccedil;meleri, 7) Burundan kan gelmesi veya Nil nehrinin kan renginde akması, 8) Kıtlık ve kuraklık, 9) Denizin yarılması.</p>\r\n\r\n<p>\r\n	Mescid-i Hayf</p>\r\n\r\n<p>\r\n	Hayf, selin ulaşamadığı yer demektir.[13] Hayf, Mina&rsquo;da b&ouml;yle bir yerdedir. Mina&rsquo;da olduğu i&ccedil;in de ona Hayf denmiş olabilir. Peygamber Efendimiz (s.a.a) ve bin tane peygamber orada namaz kılmıştır.[14]</p>\r\n\r\n<p>\r\n	Bi&rsquo;r-i Şiya&rsquo; veya Bi&rsquo;r-i Seb&rsquo; (Şiya veya Seb&rsquo; Kuyusu)</p>\r\n\r\n<p>\r\n	Yakınında Hz. İshak&rsquo;a ilahi teccelinin g&ouml;r&uuml;ld&uuml;ğ&uuml; mukaddes kuyudur. Rivayete g&ouml;re, o kuyuyu Hz İbrahim kazıp Eba Malik adlı şahısa orayı koruması i&ccedil;in yedi tane koyun verdiği i&ccedil;in oraya Bi&rsquo;r-i Seb&rsquo; denmektedir. Allah, İshak&rsquo;a Bi&rsquo;r-i Şiya&rsquo;da tecelli etti. Orada kendisine Mısır&rsquo;a yerleşmemesi, aksine Allah&rsquo;ın dediği yere, Ona rahatlık vereceği ve m&uuml;barek kılacağı yere gitmesini vahyetti...[15]</p>\r\n\r\n<p>\r\n	Tur-u Sina</p>\r\n\r\n<p>\r\n	Şam&rsquo;da bir dağın adıdır.</p>\r\n\r\n<p>\r\n	Rebavatu&rsquo;l-Mukaddesin</p>\r\n\r\n<p>\r\n	Hz. Musa&rsquo;ya vahyin nazil olduğu y&uuml;ksek ve dağ k&ouml;klerine sahip yerlerdir.[16]</p>\r\n\r\n<p>\r\n	Cebelu&rsquo;l-Huveyris</p>\r\n\r\n<p>\r\n	Cebelu&rsquo;l-Huveyris, Şam&rsquo;da bir dağın adıdır. Allah Teala, Musa&rsquo;ya ilk olarak orada hitap etmiştir. Ama Teb&uuml;k&rsquo;&uuml;n karşısında ve Medine&rsquo;yle Şam arasında yer alan Şuayb&rsquo;ın şehiri olduğu da s&ouml;ylenmiştir. Musa (a.s) orada bulunan kuyudan Şuayb&rsquo;ın kızları i&ccedil;in su &ccedil;ekmiştir.[17]</p>\r\n\r\n<p>\r\n	Amudi&rsquo;n-Nar (Ateş S&uuml;tunu)</p>\r\n\r\n<p>\r\n	&lsquo;Mukaddesin&rsquo;e atfedilmiş ve &lsquo;Kellemte&rsquo; i&ccedil;in zarfdır. Manası ise &lsquo;Ateşin s&uuml;tununda Musay&rsquo;la konuştun&rsquo; demektir. Hz. Musa&rsquo;nın Tur-u Sina tarafında g&ouml;rd&uuml;ğ&uuml; ateştir. Allah Teala Kur&rsquo;an&rsquo;da Ondan ş&ouml;yle bahsediyor: &lsquo;Oraya gittiğinde, kendisine nida edildi: &#39;Ateşin bulunduğu yerdekiler ve &ccedil;evresindekiler kutlu kılınmıştır. Alemlerin Rabbi olan Allah y&uuml;cedir.&rsquo;[18]</p>\r\n\r\n<p>\r\n	Ateş s&uuml;tunundan maksat gece onlara ışık veren ve yollarını aydınlatan ateşte olabilir.</p>\r\n\r\n<p>\r\n	Tabut-u Şehadet</p>\r\n\r\n<p>\r\n	Hz. Yusuf&rsquo;un Tur-u Sina tarafında Huveyris dağı civarına g&ouml;t&uuml;rd&uuml;ğ&uuml; ve g&uuml;nd&uuml;zleri beyaz bulutun g&ouml;lgelediği, geceleri de ateş s&uuml;tunu ve ateşin aydınlattığı sandıktır. Dediklerine g&ouml;re Allah&rsquo;ın, Musa&rsquo;nın annesine Onu denize atması i&ccedil;in g&ouml;nderdiği tabuttur. Bug&uuml;n İmam Zaman&rsquo;ın (a.s) elinde olan Adem&rsquo;den Hateme (s.a.a) b&uuml;t&uuml;n peygamberlerin miraslarının i&ccedil;inde bulunduğu tabutta olabilir.[19]</p>\r\n\r\n<p>\r\n	Gamaimmu&rsquo;n-Nur (Nur Bulutları)</p>\r\n\r\n<p>\r\n	Musa i&ccedil;in &ccedil;eşitli mekanlarda g&ouml;r&uuml;len ve Hakk&rsquo;ın nurunun tecelli ettiği beyaz buluttur. Biri Tur-u Sina&rsquo;nın &uuml;st&uuml;nde g&ouml;r&uuml;ld&uuml; ve Musa, bulutlardan Hakk&rsquo;ın s&ouml;z&uuml;n&uuml; duydu.[20]</p>\r\n\r\n<p>\r\n	Kubbetu&rsquo;r-Rumman</p>\r\n\r\n<p>\r\n	Hz. Musa ve Hz. Harun&rsquo;un Allah&rsquo;ın emriyle i&ccedil;inde Şehaddet Tabut&rsquo;unun bulunduğu Habau&rsquo;l-Mahdar&rsquo;ın arasında yaptıkları kubbedir. Ancak Kubbetu&rsquo;z-Zumman&rsquo;da olabilir. Beytu&rsquo;l-Mukaddes olduğu da s&ouml;ylenmiştir ama galiba bu doğru değildir. Zira Hz. Musa&rsquo;nın zamanında Beytu&rsquo;l-Mukaddes yapılmamıştı. Sonraları Hz. Davud ve Hz. S&uuml;leyman tarafından yapıldı. Meclisi ş&ouml;yle diyor: Kubbetu&rsquo;z-Zumman&rsquo;ı Musa ve Harun Allah&rsquo;ın emriyle Tiye &ccedil;&ouml;l&uuml;nde yaptılar ve onların mabedi oldu.[21]</p>\r\n\r\n<p>\r\n	Cebel-i Faran</p>\r\n\r\n<p>\r\n	Peygamberimizin m&uuml;nacaat ettiği Mekke dağlarından biridir.[22] Allah&rsquo;ın Sair&rsquo;de doğuşu ve Cebel-i Faran&rsquo;da zuhuru şudur: Vahyin Musa&rsquo;ya Tur-u Sina&rsquo;da, İsa&rsquo;ya&nbsp; Sair&rsquo;de, Resul-i Ekrem&rsquo;e (s.a.a) Faran dağında geldiği gibi vahyin, emrin, ilahi irade ve kudretin zuhurudur.</p>\r\n\r\n<p>\r\n	Beytu&rsquo;l-İl</p>\r\n\r\n<p>\r\n	Hz. Yakup, dayısının kızıyla evlenmek i&ccedil;in dayısının yanına gittiği zaman yaşamak i&ccedil;in değil, mescit ve mabedi olması i&ccedil;in taştan yaptığı evdir.[23]</p>\r\n\r\n<p>\r\n	Sair</p>\r\n\r\n<p>\r\n	Allah&rsquo;ın İsa&rsquo;ya vahyettiği dağın adıdır.[24]</p>\r\n\r\n<p>\r\n	Misak-ı İbrahim</p>\r\n\r\n<p>\r\n	Allah&rsquo;ın yaşlı iken İbrahim&rsquo;e &ouml;nce İshak&rsquo;ı sonra Yakub&rsquo;u m&uuml;jdelemesidir. İmam Sadık (a.s) buyuruyor: &lsquo;Bu misaktan maksat Allah&rsquo;ın İbrahim&rsquo;e vaadettiği Al-&icirc; Muhammed&rsquo;in imametidir.&rsquo; Ravi Ebu Basir diyor ki: İmam Sadık&rsquo;tan (a.s) &lsquo;Bu birlik s&ouml;z&uuml;, soyu arasında da daima kalacak vasiyet olarak bıraktı.&rsquo; ayeti hakkında sorduğumda ş&ouml;yle buyurdu: &lsquo;Allah&rsquo;ın kıyamete kadar İmam H&uuml;seyin&rsquo;in (a.s) nesline verdiği imamettir.&rsquo;[25]</p>\r\n\r\n<p>\r\n	Bazıları da İbrahim&rsquo;in Misak&rsquo;ından maksadın risaletin tebliği, tevhide ve sırat-ı m&uuml;stakime davet olduğunu s&ouml;ylemişlerdir.[26]</p>\r\n\r\n<p>\r\n	Duanın manaları hakkında daha fazla bilgi i&ccedil;in bkz::</p>\r\n\r\n<p>\r\n	1) Seyyid Ali Kadı Tabatabai, Şerh-i Duay-ı Semat</p>\r\n\r\n<p>\r\n	2) Seyyid Hasan Mir Cihani Tabatabai, Revayihu&rsquo;n-Nesemat.</p>\r\n\r\n<p>\r\n	3) Molla Abdurrasul Medeni Kaşani, Ab-ı Hayat Der Şerh-i Duay-ı Semat</p>\r\n\r\n<p>\r\n	4) Allame Meclisi, Biharu&rsquo;l-Envar, c.87, s.101-127</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] -Şura/17</p>\r\n\r\n<p>\r\n	[2] -H&uuml;seyni Hemedani, Seyyid Muhammed H&uuml;seyin, Envar-ı Dırahşan, c.15, s.37, Tahkik: Muhammed Bakır Behbudi, Kitapfuruşu-i L&uuml;tfi, Tahran, 1. Baskı, HK.1404.</p>\r\n\r\n<p>\r\n	[3] -Tababatabai, Muhammed H&uuml;seyin, el-Mizan, c.18, s.38-39, Defter-i İntişarat-ı İslami, Kum, 5. Baskı, HK.1417.</p>\r\n\r\n<p>\r\n	[4] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c. 97, s.287, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1404.</p>\r\n\r\n<p>\r\n	[5] -Mekarim Şirazi, Nasir, Tefsir-i N&uuml;mune; Tabersi, Mecmau&rsquo;l-Beyan, Alak suresi 3. ayetin tefsiri, (Fars&ccedil;a terc&uuml;mesinden.)</p>\r\n\r\n<p>\r\n	[6] -Tababatabai, Muhammed H&uuml;seyin, el-Mizan, (Musevi Hemedani, Seyyid Muhammed Bakır&rsquo;ın Fars&ccedil;a &ccedil;evirisi), c.8, s.464, Defter-i İntişarat-ı İslami, Kum, HŞ.1374.</p>\r\n\r\n<p>\r\n	[7] -İmam Humeyni, Şerh-i Duay-ı Seher, s.188-201.</p>\r\n\r\n<p>\r\n	[8] -Mir Cihani Tabatabai, Seyyid Hasan, Revayihu&rsquo;n-Nesemat Der Şerh-i Duay-ı Semat, s.141, Kitaphane-i Sadr, Tahran, 2. Baskı, HŞ.1370.</p>\r\n\r\n<p>\r\n	[9] -a.g.e. s.142</p>\r\n\r\n<p>\r\n	[10] -Mecmau&rsquo;l-Bahreyn, c.3, s.143, &lsquo;Mecd&rsquo; kelimesi.</p>\r\n\r\n<p>\r\n	[11] -Neml/12</p>\r\n\r\n<p>\r\n	[12] -İsra/101 ve Neml/12&rsquo;nin tefsirlerine bakınız.</p>\r\n\r\n<p>\r\n	[13] -Hayf, dağdan daha aşağıda, suyun ulaşacağın yerden daha yukarıda olan yerdir. (Ferheng-i Dehhuda, &lsquo;Hayf&rsquo; kelimesi.)</p>\r\n\r\n<p>\r\n	[14] -Kuleyni, Kafi, c.4, s.59, H.4, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HŞ.1365.</p>\r\n\r\n<p>\r\n	[15] -Revayihu&rsquo;n-Nesemat, s.394</p>\r\n\r\n<p>\r\n	[16] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.87, s.123.</p>\r\n\r\n<p>\r\n	[17] -Revayihu&rsquo;n-Nesemat, s.348</p>\r\n\r\n<p>\r\n	[18] -Neml/8</p>\r\n\r\n<p>\r\n	[19] -Revayihu&rsquo;n-Nesemat, s.334-337</p>\r\n\r\n<p>\r\n	[20] -a.g.e. s.334.</p>\r\n\r\n<p>\r\n	[21] -a.g.e. s.408-420.</p>\r\n\r\n<p>\r\n	[22] -Mecmau&rsquo;l-Bahreyn, c.6, s.294, &lsquo;Feren&rsquo; kelimesi.</p>\r\n\r\n<p>\r\n	[23] -Revayihu&rsquo;n-Nesemat, s.399</p>\r\n\r\n<p>\r\n	[24] -Mecmau&rsquo;l-Bahreyn, c.3, s.331, &lsquo;Sa&rsquo;r&rsquo; kelimesi.</p>\r\n\r\n<p>\r\n	[25] -Biharu&rsquo;l-Envar, c.25, s.260.</p>\r\n\r\n<p>\r\n	[26] -Medeni Kaşani, Molla Abdurrasul, Tashih: Medeni Muhammed H&uuml;seyin, s.145, Bostan-ı Kitap, Kum, 1. Baskı, HŞ.1389.</p>\r\n','İsm-i A&rsquo;zam&rsquo;ı ve diğer y&uuml;ce ve derin manaları i&ccedil;eren &lsquo;Semat&rsquo; ya da &lsquo;Şebbur&rsquo; duası meşhur irfani dualardandır.\r\n\r\n	\r\n		Semat duasının bazı b&ouml;l&uuml;mleri hakkında &ouml;zetle ş&ouml;ye diyebiliriz: Bu duada Allah&rsquo;ın İsm-i A&rsquo;zam&rsquo;ına, Peygamberlere ve Allah&rsquo;ın peygamberiyle konuştuğu, vahyettiği mukaddes yerlere yemin verilmiş veya dua edilmiştir. Duanın c&uuml;mle ve terimlerinin &ccedil;oğu Kur&rsquo;an&rsquo;dan alınmış ve vahye dayalıdır. Belirtmek gerekir ki Kur&rsquo;an&rsquo;da ve Masum İmamların (a.s) bir&ccedil;ok s&ouml;zlerinde gelen g&ouml;k, yer, miğlaklar, miftahlar, sırat, mizan vs. kelimelerden maksat genel hakikatler ve manalardır. &lsquo;Ayrıntılı Cevap&rsquo; b&ouml;l&uuml;m&uuml;nde de ele alıncağı gibi onların her birinden ayrı manalar kastedilmektedir.','&nbsp;Giriş\r\n\r\n\r\n	İsm-i A&rsquo;zam&rsquo;ı ve diğer y&uuml;ce ve derin manaları i&ccedil;eren &lsquo;Semat&rsquo; ya da &lsquo;Şebbur&rsquo; duası meşhur irfani dualardandır.\r\n\r\n\r\n	Dua, İmam Mehdi&rsquo;nin (a.s) &ouml;zel naiplerinden Muhammed b.Osman Amri tarafından İmam Bakır (a.s) ve İmam Sadık&rsquo;tan (a.s) rivayet etmiştir. Duanın t&uuml;m&uuml;n&uuml; ele almak &lsquo;Semat Duasının Şerhi&rsquo; adı altında bir kitap yazmayı gerektirdiğinden bu alanda yazılan kitaplara başvurmanızı tavsiye ediyoruz. Ancak duanın bazı b&ouml;l&uuml;mleri hakkında &ouml;zetle diyoruz ki: Masum İmamlar (a.s) bu duada rahmet kapıları a&ccedil;ılması ve sıkıntılarının gidrilmesi i&ccedil;in Allah&rsquo;a Esma-i H&uuml;snay&rsquo;la İsm-i A&rsquo;zam&rsquo;la, Resullerle, dergahına yakın olanlarla, peygamberleriyle konuştuğu, onlara vahyettiği mukaddes mekanlarla dua etmiş, yemine vermişlerdir.\r\n\r\n\r\n	Belirtmek gerekir ki duanın c&uuml;mle ve terimlerinin &ccedil;oğu Kur&rsquo;an&rsquo;dan alınmış ve vahye dayalıdır. Kur&rsquo;an&rsquo;da ve Masum İmamların (a.s) bir&ccedil;ok s&ouml;zlerinde gelen g&ouml;k, yer, miğlaklar, miftahlar, sırat, mizan vs. kelimelerden maksat genel hakikatler ve manalardır. Onların her birinden ayrı bir mana kastedilmektedir. &Ouml;rneğin &lsquo;Mizan&rsquo;dan maksat; ister maddenin tartıldığı terazi olsun, ister doğru ve yanlış fikirlerin &ouml;l&ccedil;&uuml;ld&uuml;ğ&uuml; mantık ilmi olsun, ister hak ve batıl inancı veya iyi ve k&ouml;t&uuml; ahlakın birbirinden ayıran adl-i ilahi ve hak din olsun kendisiyle &ouml;l&ccedil;&uuml;len şeydir. Nitekim Kur&rsquo;an ş&ouml;yle buyuruyor: &lsquo;&Ouml;yle bir Allah&#39;tır ki ger&ccedil;ek olarak kitabı ve mizanı indirmiştir ve ne bilirsin, kıyamet belki de pek yakındır.&rsquo;[1]\r\n\r\n\r\n	Ayette ge&ccedil;en &lsquo;Mizan&rsquo; ilahi &ouml;ğretilere, hak akaidin, saadetin ve sırat-ı m&uuml;stakim ubudiyetinin temeli olan ilahi ahkama sahip Kur&rsquo;an&rsquo;ın[2] veya dinin[3] &ouml;zelliğidir. Bazı ziyaretlerde de Emir&uuml;&rsquo;l-M&uuml;minin&rsquo;in (a.s) &lsquo;Amellerin mizanı&rsquo; diye tanıtılmıştır.[4]\r\n\r\n\r\n	Kelimelerin ve Terimlerin A&ccedil;ıklaması\r\n\r\n\r\n	el-A&rsquo;azzi&rsquo;l-Ecelli&rsquo;l-Ekrem\r\n\r\n\r\n	Yani Allahım seni kerem y&ouml;n&uuml;nden en aziz ve en b&uuml;y&uuml;k olan isminle &ccedil;ağırıyorum. Allah&rsquo;ı &ouml;vmek olan ilahi sıfatlardan bu &uuml;&ccedil; sıfatı duanın başında zikretmek demek, bu sıfatlarla sıfatlanmak demektir; yani Allah Teala hacetlerin başlangıcı, isteklerin sonu ve g&uuml;zel dilekleri yerine getirmekte merhametli olandır. Hi&ccedil; bir kerimin keremi ona yetişmez. &Ccedil;&uuml;nk&uuml; O, kimsenin vermeyeceği şekilde nimet verir. O&rsquo;ndan gelen her nimeti ya O var etmiştir veya sebeplerini hazırlamış ve ona ulaşmanın yolunu a&ccedil;mıştır. Bundan dolayı &lsquo;Ekrem&rsquo; sıfatı burada &lsquo;Bağışı herkesten &ccedil;ok olan Rab&rsquo; demektir. &Ccedil;&uuml;nk&uuml; başkaları insana hakkettiğini verir, oysa Allah hakketmese de ona verir. Ayrıca başkalarının bağışınıda Allah vermektedir.[5]\r\n\r\n\r\n	İsm-i A&rsquo;zam\r\n\r\n\r\n	Allah&rsquo;ın isimlerinden biri İsm-i A&rsquo;zam&rsquo;dır. İsm-i A&rsquo;zam&rsquo;a herkes &ouml;nem vermiş, &ouml;zellikle hikmet, irfan vb. ilimlerin b&uuml;y&uuml;kleri[6] bu konuyu geniş&ccedil;e ele almışlardır. B&uuml;y&uuml;k ariflerden biri olan İmam Humeyni&rsquo;de İsm-i A&rsquo;zam&rsquo;ın gaybi hakikatleri hakkında ş&ouml;yle demektedir: &lsquo;İsm-i A&rsquo;zam, gaybi bir hakikat olduğundan Allah&rsquo;tan başka kimse onu bilmez.&rsquo;\r\n\r\n\r\n	Hz. İmam Humeyni&rsquo;nin İsm-i A&rsquo;zam hakkında buyurduğu s&ouml;zlerden bir diğeri onun lafız makamıdır. İmam bu konuda ş&ouml;yle buyurmaktadır: &lsquo;İsm-i A&rsquo;zam&rsquo;ın hakikatı lafız ve ibaret bakımındandır. Dolayısıyla onu yalnızca riyazet ehli veliler ve ilimde derinleşenler bilirler. Onların dışındakilere gizlidir. Ariflerin ve alimlerin kitaplarında İsm-i A&rsquo;zam&rsquo;ın harfleri veya kelimeleri hakkında yazılanlar ya sahih rivayetlerden alınmıştır veya d&uuml;nyadan uzaklaşmanın neticesinde elde ettikleri keşf ve riyazetle elde edilmiştir. İsm-i A&rsquo;zam&rsquo;ın hakikatı, b&uuml;t&uuml;n varlık aleminde Allah&rsquo;ın halifesi olan insan-ı kamil&rsquo;dir. İnsan-ı Kamil ise ayn-ı sabit&rsquo;i İsm-i A&rsquo;zam&rsquo;la m&uuml;ttahid olan Hakikat-ı Muhammediye&rsquo;dir. Diğer ayn-ı sabitler, hatta ilahi isimler bu hakikatın tecellileri sayılmaktalar. &Ccedil;&uuml;nk&uuml; ayn-ı sabitler ilahi isimlerin taay&uuml;nleridir (belirginlikleridir). Hakikat-ı Muhammedi&rsquo;nin ayn-ı sabit&rsquo;i İsmullah-ı A&rsquo;zam&rsquo;ın &ouml;z&uuml;d&uuml;r. Diğer isimler, sıfatlar ve a&rsquo;yan onun mazharı ve dallarıdır. Demek ki yaratılış d&uuml;zeninin b&uuml;t&uuml;n olayları Hakikat-ı Muhammediye&rsquo;nin tecellisi ve zuhurudur.&rsquo;[7]\r\n\r\n\r\n	Miftahlar ve Miğlaklar\r\n\r\n\r\n	Miğlak, kapıları kapatan şeydir. Miftah ise kapanan kapıları a&ccedil;an alettir. Bunlardan maksat İsm-i A&rsquo;zam ile d&uuml;ğ&uuml;mlerin &ccedil;&ouml;z&uuml;lmesidir. Burada da g&ouml;k, yer, onun kapıları, miftahlar ve miğlaklardan maksat mukaddimede s&ouml;ylenen şeylerdir. Yani genel hakikatlerdir.\r\n\r\n\r\n	Bu duada g&ouml;ğ&uuml;n kapılarından kasıt ya rahmet feyzinin bereketlerinin nazil olması sebebiyle bağış ve ikram kapılarının a&ccedil;ılması veya yağmurun g&ouml;nderilmesi ve duanın isticabeti yahut duanın kabul olması ve onun g&ouml;ğe y&uuml;kselmesidir. Yerin kapılarının a&ccedil;ılmasından maksat ise zorluklar ve sıkıntılardır.[8]\r\n\r\n\r\n	&Ouml;zetle duanın ilk birka&ccedil; b&ouml;l&uuml;m&uuml;n&uuml;n manası ş&ouml;yledir: Allahım! Senden yalvararak ve ahu-zar ile istiyorum ve sana zatı b&uuml;y&uuml;k, sıfatları ve fiilleri b&uuml;y&uuml;k ve galip isimlerinle yemin ediyorum, &ouml;yleki sıfatlardan hi&ccedil; biri b&uuml;y&uuml;kl&uuml;kte ona eş ve yakın değildir.\r\n\r\n\r\n	İsm-i A&rsquo;zam &ccedil;eşitli hayır ve şerefleri i&ccedil;ine almaktadır. &Ouml;yle isim ki ne zaman onunla &ccedil;ağırılsan ve yemine verilsen, zorluk ve sıkıntıları olan kurtulur ve kimin başına gelse insanı dize getiren yery&uuml;z&uuml;n&uuml;n darlıkları giderilir.[9] Dolayısıyla duada gelen g&ouml;kten maksat tabiat alemi değil, metafizik alemdir.\r\n\r\n\r\n	Mecd\r\n\r\n\r\n	Mecd, geniş bir şerafet ve azametli bir y&uuml;celiktir. Macid, şerif ve kerim demektir. Bu sıfat, celal sıfatlardan olduğun i&ccedil;in Allah&rsquo;a has bir sıfattır.[10] Allah&rsquo;ın mecd&rsquo;inden ama&ccedil; Onun b&uuml;y&uuml;kl&uuml;ğ&uuml; ve y&uuml;celiğidir. &lsquo;Bi-Mecdike&rsquo; (Senin mecdinle) c&uuml;mlesi ya &lsquo;Senin mecdine tevess&uuml;l ederek&rsquo; demektir ya da &lsquo;Ba&rsquo; yemin manasında tutulur ve &lsquo;Mecdinin hakkına&rsquo; manasına gelir.\r\n\r\n\r\n	Mukaddesler ve Kerublar (Kerrublar)\r\n\r\n\r\n	Mukaddesler ve Kerublar&rsquo;dan maksat ilahi dergaha yakın olan meleklerdir.\r\n\r\n\r\n	Arz-ı Mısrin Bi-Tis&rsquo;a Ayat\r\n\r\n\r\n	Bu c&uuml;mle, c&uuml;mlenin başında gelen &lsquo;Kellemte&rsquo; kelimesine atfedilmiştir ve manası ş&ouml;yledir: &lsquo;Mecdine andolsun ki mukaddeslerde ve Mısır topraklarında Musa&rsquo;ya dokuz mucize vedin. Bu c&uuml;mle &lsquo;Ve elini koynuna sok da bir hastalık y&uuml;z&uuml;nden olmaksızın bembeyaz bir halde &ccedil;ıksın; bu, Firavun&#39;la kavmine g&ouml;sterilen dokuz delil i&ccedil;indedir.&rsquo; ayetine işarettir.[11]\r\n\r\n\r\n	Dokuz delil şunlardır:[12]\r\n\r\n\r\n	1) Elin parlaması, 2) Asanın yılana d&ouml;n&uuml;şmesi, 3) D&uuml;şmanı yerle bir eden tufan, 4) &Ccedil;ekirgelerin ağa&ccedil;lara ve tarıma zarar vermesi, 5) Haşerat (mahsulleri yokeden bir &ccedil;eşit bitki hastalığı, 6) Kurbağaların Nil nehrinden insanlara saldırıya ge&ccedil;meleri, 7) Burundan kan gelmesi veya Nil nehrinin kan renginde akması, 8) Kıtlık ve kuraklık, 9) Denizin yarılması.\r\n\r\n\r\n	Mescid-i Hayf\r\n\r\n\r\n	Hayf, selin ulaşamadığı yer demektir.[13] Hayf, Mina&rsquo;da b&ouml;yle bir yerdedir. Mina&rsquo;da olduğu i&ccedil;in de ona Hayf denmiş olabilir. Peygamber Efendimiz (s.a.a) ve bin tane peygamber orada namaz kılmıştır.[14]\r\n\r\n\r\n	Bi&rsquo;r-i Şiya&rsquo; veya Bi&rsquo;r-i Seb&rsquo; (Şiya veya Seb&rsquo; Kuyusu)\r\n\r\n\r\n	Yakınında Hz. İshak&rsquo;a ilahi teccelinin g&ouml;r&uuml;ld&uuml;ğ&uuml; mukaddes kuyudur. Rivayete g&ouml;re, o kuyuyu Hz İbrahim kazıp Eba Malik adlı şahısa orayı koruması i&ccedil;in yedi tane koyun verdiği i&ccedil;in oraya Bi&rsquo;r-i Seb&rsquo; denmektedir. Allah, İshak&rsquo;a Bi&rsquo;r-i Şiya&rsquo;da tecelli etti. Orada kendisine Mısır&rsquo;a yerleşmemesi, aksine Allah&rsquo;ın dediği yere, Ona rahatlık vereceği ve m&uuml;barek kılacağı yere gitmesini vahyetti...[15]\r\n\r\n\r\n	Tur-u Sina\r\n\r\n\r\n	Şam&rsquo;da bir dağın adıdır.\r\n\r\n\r\n	Rebavatu&rsquo;l-Mukaddesin\r\n\r\n\r\n	Hz. Musa&rsquo;ya vahyin nazil olduğu y&uuml;ksek ve dağ k&ouml;klerine sahip yerlerdir.[16]\r\n\r\n\r\n	Cebelu&rsquo;l-Huveyris\r\n\r\n\r\n	Cebelu&rsquo;l-Huveyris, Şam&rsquo;da bir dağın adıdır. Allah Teala, Musa&rsquo;ya ilk olarak orada hitap etmiştir. Ama Teb&uuml;k&rsquo;&uuml;n karşısında ve Medine&rsquo;yle Şam arasında yer alan Şuayb&rsquo;ın şehiri olduğu da s&ouml;ylenmiştir. Musa (a.s) orada bulunan kuyudan Şuayb&rsquo;ın kızları i&ccedil;in su &ccedil;ekmiştir.[17]\r\n\r\n\r\n	Amudi&rsquo;n-Nar (Ateş S&uuml;tunu)\r\n\r\n\r\n	&lsquo;Mukaddesin&rsquo;e atfedilmiş ve &lsquo;Kellemte&rsquo; i&ccedil;in zarfdır. Manası ise &lsquo;Ateşin s&uuml;tununda Musay&rsquo;la konuştun&rsquo; demektir. Hz. Musa&rsquo;nın Tur-u Sina tarafında g&ouml;rd&uuml;ğ&uuml; ateştir. Allah Teala Kur&rsquo;an&rsquo;da Ondan ş&ouml;yle bahsediyor: &lsquo;Oraya gittiğinde, kendisine nida edildi: &#39;Ateşin bulunduğu yerdekiler ve &ccedil;evresindekiler kutlu kılınmıştır. Alemlerin Rabbi olan Allah y&uuml;cedir.&rsquo;[18]\r\n\r\n\r\n	Ateş s&uuml;tunundan maksat gece onlara ışık veren ve yollarını aydınlatan ateşte olabilir.\r\n\r\n\r\n	Tabut-u Şehadet\r\n\r\n\r\n	Hz. Yusuf&rsquo;un Tur-u Sina tarafında Huveyris dağı civarına g&ouml;t&uuml;rd&uuml;ğ&uuml; ve g&uuml;nd&uuml;zleri beyaz bulutun g&ouml;lgelediği, geceleri de ateş s&uuml;tunu ve ateşin aydınlattığı sandıktır. Dediklerine g&ouml;re Allah&rsquo;ın, Musa&rsquo;nın annesine Onu denize atması i&ccedil;in g&ouml;nderdiği tabuttur. Bug&uuml;n İmam Zaman&rsquo;ın (a.s) elinde olan Adem&rsquo;den Hateme (s.a.a) b&uuml;t&uuml;n peygamberlerin miraslarının i&ccedil;inde bulunduğu tabutta olabilir.[19]\r\n\r\n\r\n	Gamaimmu&rsquo;n-Nur (Nur Bulutları)\r\n\r\n\r\n	Musa i&ccedil;in &ccedil;eşitli mekanlarda g&ouml;r&uuml;len ve Hakk&rsquo;ın nurunun tecelli ettiği beyaz buluttur. Biri Tur-u Sina&rsquo;nın &uuml;st&uuml;nde g&ouml;r&uuml;ld&uuml; ve Musa, bulutlardan Hakk&rsquo;ın s&ouml;z&uuml;n&uuml; duydu.[20]\r\n\r\n\r\n	Kubbetu&rsquo;r-Rumman\r\n\r\n\r\n	Hz. Musa ve Hz. Harun&rsquo;un Allah&rsquo;ın emriyle i&ccedil;inde Şehaddet Tabut&rsquo;unun bulunduğu Habau&rsquo;l-Mahdar&rsquo;ın arasında yaptıkları kubbedir. Ancak Kubbetu&rsquo;z-Zumman&rsquo;da olabilir. Beytu&rsquo;l-Mukaddes olduğu da s&ouml;ylenmiştir ama galiba bu doğru değildir. Zira Hz. Musa&rsquo;nın zamanında Beytu&rsquo;l-Mukaddes yapılmamıştı. Sonraları Hz. Davud ve Hz. S&uuml;leyman tarafından yapıldı. Meclisi ş&ouml;yle diyor: Kubbetu&rsquo;z-Zumman&rsquo;ı Musa ve Harun Allah&rsquo;ın emriyle Tiye &ccedil;&ouml;l&uuml;nde yaptılar ve onların mabedi oldu.[21]\r\n\r\n\r\n	Cebel-i Faran\r\n\r\n\r\n	Peygamberimizin m&uuml;nacaat ettiği Mekke dağlarından biridir.[22] Allah&rsquo;ın Sair&rsquo;de doğuşu ve Cebel-i Faran&rsquo;da zuhuru şudur: Vahyin Musa&rsquo;ya Tur-u Sina&rsquo;da, İsa&rsquo;ya&nbsp; Sair&rsquo;de, Resul-i Ekrem&rsquo;e (s.a.a) Faran dağında geldiği gibi vahyin, emrin, ilahi irade ve kudretin zuhurudur.\r\n\r\n\r\n	Beytu&rsquo;l-İl\r\n\r\n\r\n	Hz. Yakup, dayısının kızıyla evlenmek i&ccedil;in dayısının yanına gittiği zaman yaşamak i&ccedil;in değil, mescit ve mabedi olması i&ccedil;in taştan yaptığı evdir.[23]\r\n\r\n\r\n	Sair\r\n\r\n\r\n	Allah&rsquo;ın İsa&rsquo;ya vahyettiği dağın adıdır.[24]\r\n\r\n\r\n	Misak-ı İbrahim\r\n\r\n\r\n	Allah&rsquo;ın yaşlı iken İbrahim&rsquo;e &ouml;nce İshak&rsquo;ı sonra Yakub&rsquo;u m&uuml;jdelemesidir. İmam Sadık (a.s) buyuruyor: &lsquo;Bu misaktan maksat Allah&rsquo;ın İbrahim&rsquo;e vaadettiği Al-&icirc; Muhammed&rsquo;in imametidir.&rsquo; Ravi Ebu Basir diyor ki: İmam Sadık&rsquo;tan (a.s) &lsquo;Bu birlik s&ouml;z&uuml;, soyu arasında da daima kalacak vasiyet olarak bıraktı.&rsquo; ayeti hakkında sorduğumda ş&ouml;yle buyurdu: &lsquo;Allah&rsquo;ın kıyamete kadar İmam H&uuml;seyin&rsquo;in (a.s) nesline verdiği imamettir.&rsquo;[25]\r\n\r\n\r\n	Bazıları da İbrahim&rsquo;in Misak&rsquo;ından maksadın risaletin tebliği, tevhide ve sırat-ı m&uuml;stakime davet olduğunu s&ouml;ylemişlerdir.[26]\r\n\r\n\r\n	Duanın manaları hakkında daha fazla bilgi i&ccedil;in bkz::\r\n\r\n\r\n	1) Seyyid Ali Kadı Tabatabai, Şerh-i Duay-ı Semat\r\n\r\n\r\n	2) Seyyid Hasan Mir Cihani Tabatabai, Revayihu&rsquo;n-Nesemat.\r\n\r\n\r\n	3) Molla Abdurrasul Medeni Kaşani, Ab-ı Hayat Der Şerh-i Duay-ı Semat\r\n\r\n\r\n	4) Allame Meclisi, Biharu&rsquo;l-Envar, c.87, s.101-127\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] -Şura/17\r\n\r\n\r\n	[2] -H&uuml;seyni Hemedani, Seyyid Muhammed H&uuml;seyin, Envar-ı Dırahşan, c.15, s.37, Tahkik: Muhammed Bakır Behbudi, Kitapfuruşu-i L&uuml;tfi, Tahran, 1. Baskı, HK.1404.\r\n\r\n\r\n	[3] -Tababatabai, Muhammed H&uuml;seyin, el-Mizan, c.18, s.38-39, Defter-i İntişarat-ı İslami, Kum, 5. Baskı, HK.1417.\r\n\r\n\r\n	[4] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c. 97, s.287, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1404.\r\n\r\n\r\n	[5] -Mekarim Şirazi, Nasir, Tefsir-i N&uuml;mune; Tabersi, Mecmau&rsquo;l-Beyan, Alak suresi 3. ayetin tefsiri, (Fars&ccedil;a terc&uuml;mesinden.)\r\n\r\n\r\n	[6] -Tababatabai, Muhammed H&uuml;seyin, el-Mizan, (Musevi Hemedani, Seyyid Muhammed Bakır&rsquo;ın Fars&ccedil;a &ccedil;evirisi), c.8, s.464, Defter-i İntişarat-ı İslami, Kum, HŞ.1374.\r\n\r\n\r\n	[7] -İmam Humeyni, Şerh-i Duay-ı Seher, s.188-201.\r\n\r\n\r\n	[8] -Mir Cihani Tabatabai, Seyyid Hasan, Revayihu&rsquo;n-Nesemat Der Şerh-i Duay-ı Semat, s.141, Kitaphane-i Sadr, Tahran, 2. Baskı, HŞ.1370.\r\n\r\n\r\n	[9] -a.g.e. s.142\r\n\r\n\r\n	[10] -Mecmau&rsquo;l-Bahreyn, c.3, s.143, &lsquo;Mecd&rsquo; kelimesi.\r\n\r\n\r\n	[11] -Neml/12\r\n\r\n\r\n	[12] -İsra/101 ve Neml/12&rsquo;nin tefsirlerine bakınız.\r\n\r\n\r\n	[13] -Hayf, dağdan daha aşağıda, suyun ulaşacağın yerden daha yukarıda olan yerdir. (Ferheng-i Dehhuda, &lsquo;Hayf&rsquo; kelimesi.)\r\n\r\n\r\n	[14] -Kuleyni, Kafi, c.4, s.59, H.4, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HŞ.1365.\r\n\r\n\r\n	[15] -Revayihu&rsquo;n-Nesemat, s.394\r\n\r\n\r\n	[16] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.87, s.123.\r\n\r\n\r\n	[17] -Revayihu&rsquo;n-Nesemat, s.348\r\n\r\n\r\n	[18] -Neml/8\r\n\r\n\r\n	[19] -Revayihu&rsquo;n-Nesemat, s.334-337\r\n\r\n\r\n	[20] -a.g.e. s.334.\r\n\r\n\r\n	[21] -a.g.e. s.408-420.\r\n\r\n\r\n	[22] -Mecmau&rsquo;l-Bahreyn, c.6, s.294, &lsquo;Feren&rsquo; kelimesi.\r\n\r\n\r\n	[23] -Revayihu&rsquo;n-Nesemat, s.399\r\n\r\n\r\n	[24] -Mecmau&rsquo;l-Bahreyn, c.3, s.331, &lsquo;Sa&rsquo;r&rsquo; kelimesi.\r\n\r\n\r\n	[25] -Biharu&rsquo;l-Envar, c.25, s.260.\r\n\r\n\r\n	[26] -Medeni Kaşani, Molla Abdurrasul, Tashih: Medeni Muhammed H&uuml;seyin, s.145, Bostan-ı Kitap, Kum, 1. Baskı, HŞ.1389.'),(218,'tr206','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Hadis her ne kadar g&uuml;venilir kaynaklarda gelmişse de sahih ve g&uuml;venilir hadislerden sayılmamaktadır. İslamda Allah&rsquo;a yakınlaşmak ve insaniyet konusunda kadınla erkek arasında fark yoktur. Akıl &nbsp;y&ouml;n&uuml;nden kadınla erkek arasında fark varsa da bu alet olan akıl konusundadır. Yani d&uuml;nyayı idare eden ilimlerin &ouml;ğrenildiği akıldır. Bu y&uuml;zden &lsquo;A&rsquo;lem (en bilgin) veya Uzman olan kimse Allah&rsquo;a en yakındır.&rsquo; denmez, &lsquo;Etka (en takvalı olan) Allah&rsquo;a en yakındır&rsquo; denir. Kaldı ki kadın insani akıl ve d&uuml;ş&uuml;ncesini duygularının inceliğinde, s&ouml;z ve davranışlarının g&uuml;zelliğinde g&ouml;sterebilir. Nitekim erkekte, h&uuml;nerini insani d&uuml;ş&uuml;ncesinde ve akli tefekk&uuml;r&uuml;nde g&ouml;stermekle g&ouml;revlidir ve g&ouml;sterebilir. Hadisten anlaşılabilecek bir diğer nokta, kadının alet olan aklının, g&uuml;zelliğinin etkisinde kalabilmesidir. Yani kadın &ccedil;alışan biri olsa da her şeyden &ouml;nce sevgili bir eş, şefkatli bir anne ve yetenekli bir ev kadınıdır. Erkek ise ilimle s&uuml;slendiği zaman, akılcı tedbirleri sayesinde ailesi ve toplumu i&ccedil;in faydalı olur.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;&lsquo;Kadınların akılları g&uuml;zelliklerindedir, erkeklerin g&uuml;zellikleri ise akıllarındadır.&rsquo; hadisi bir&ccedil;ok g&uuml;venilir kaynakta rivayet edilmiştir.[1] Şeyh Saduk&rsquo;un Maani&rsquo;l-Ahbar ve Emali adlı eserleri, Allame Meclisi&rsquo;nin Biharu&rsquo;l-Envar&rsquo;ı, Şeyh Tabersi&rsquo;nin Mişkatu&rsquo;l-Envar Fi-Gureri&rsquo;l-Ahbar adlı eseri bunlardan birka&ccedil;ıdır. Yine Şeyh H&uuml;r Amuli el-Fevaidu&rsquo;l-Tusiyye eserinde hadisi a&ccedil;ıklayarak &ccedil;eşitli a&ccedil;ılardan ele almıştır. Bununla birlikte hadisin senedinde g&uuml;venilir olmayan birka&ccedil; kişi olduğundan g&uuml;venilmeyen hadislerin i&ccedil;inde yer almıştır.</p>\r\n\r\n<p>\r\n	Sorunun ikinci b&ouml;l&uuml;m&uuml;ne ge&ccedil;meden &ouml;nce birka&ccedil; noktayı hatırlatmak gerekir:&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Hadisten ilk bakışta kadınların dış g&uuml;zellikleri olduğu ve akılın kadınların g&uuml;zellik ve cemallerinde bulunduğu, ama erkeklerin g&uuml;zelliklerinin akıllarında olduğu anlaşılmaktadır. Başka bir ifadeyle g&ouml;r&uuml;n&uuml;şte kadının g&uuml;zellik, erkeğinde aklın peşinde olması istenmiştir. Zira erkeklerin g&uuml;zelliği akıl sahibi olmalarındadır. Ancak bu hadis galiba ilk bakışta anlaşılan manasından &ouml;teye daha derin bir manaya işaret etmektedir. Belirtmek gerekir ki bir hadisin tam olarak anlaşılabilmesi i&ccedil;in başka hadisler de g&ouml;z &ouml;n&uuml;ne alınarak daha dakik bir mana &ccedil;ıkarılmalıdır. Yoksa bir hadis, tek başına ve amacı g&ouml;z &ouml;n&uuml;ne alınmadan sadece terc&uuml;me edilerek değerlendirilemez. &Ccedil;&uuml;nk&uuml; Masumların (a.s) nurlu s&ouml;zleri insanın hidayeti i&ccedil;in olup belli bir zaman ve mekanla sınırlı değildirler; i&ccedil;erikleri genelde her d&ouml;nemde insan yaşamının siyasi, toplumsal, ekonomik ve k&uuml;lt&uuml;rel olmak &uuml;zere b&uuml;t&uuml;n y&ouml;nlerine uygun insan yetiştirme kanunlarına sahiptir. Bu y&uuml;zden İslam dini b&uuml;t&uuml;n par&ccedil;aları birbiriyle bağlantılı geniş kapsamlı bir dindir. İslamın &uuml;zerinde &ouml;nemle durduğu konulardan biri kadın ve erkeğin &lsquo;Allah&rsquo;a yakın olmak&rsquo; konusunda olduğu gibi yaratılışta eşit olmalarıdır. Bu a&ccedil;ıdan bakıldığında İslama g&ouml;re kadınla erkek arasında fark yoktur. &lsquo;İnsan, dini g&ouml;revlerini yerine getirerek ruhunu maneviyatla doyurursa ilahi kurba nail ve Onun sıfat ve isimlerinin mazharı olur. B&ouml;yle bir yetenek kadın ve erkeğe ortak olarak verilmiştir ve her ikiside y&uuml;ce derecelere ulaşabilirler. Bu makama ulaşmanın yolu da birdir. O da iman ve salih ameldir.&rsquo;[2]</p>\r\n\r\n<p>\r\n	Dolayısıyla insanın yaratılışında değer, itibar ve Allah Teala&rsquo;ya yakın olmak a&ccedil;ısından kadınla erkek arasında bir fark yoktur.</p>\r\n\r\n<p>\r\n	1. Hadiste &lsquo;Akıl&rsquo; kelimesi ge&ccedil;tiğinden bu kelimeyi incelemek gerekir. Bazı filozoflar akılı &lsquo;Teorik Akıl&rsquo; ve &lsquo;Pratik Akıl&rsquo; diye ikiye ayırmışlardır. Teorik akıl ile anlıyor, pratik akıl ile amel ediyor. Yakin, cezm, zan, vehm, hayal, vb. şeyler teorik aklın işidir; niyyet, azim, ihlas, irade, sevgi, tevella, teberra, takva, adalet, vs. ise pratik aklın işidir ve insandaki fazilet &ouml;l&ccedil;&uuml;s&uuml; buna g&ouml;redir.[3] İnsanı ilahi kurba yaklaştıracak ve diğerlerinden &uuml;st&uuml;n edecek olan akıl, zihni bilgi deposu yapan akıl değil, pratik akıldır. Allah katında değeri olan şey, fazilet ve &uuml;st&uuml;nl&uuml;ğ&uuml;n &ouml;l&ccedil;&uuml;s&uuml; olan şey, amelde ihlasın olmasıdır. O halde &lsquo;Kadın erkek arasında teorik akılda fark varsa bu fark alet olan akıldadır; yani d&uuml;nyanın idare edilmesi amacıyla insanın bilimleri &ouml;ğrenebilmesine zemin hazırlayan akıldır. Bu y&uuml;zden &lsquo;&Ccedil;ok bilgili olan Allah&rsquo;a yakındır&rsquo; denmez, &lsquo;En takvalı olan Allah&rsquo;a yakındır&rsquo; denir.&rsquo;[4]</p>\r\n\r\n<p>\r\n	Dolayısıyla kadınla erkek arasında h&uuml;k&uuml;m vermek isteyen kimse, ilimin ıstılah manasını (yani teorik aklı) &ouml;l&ccedil;&uuml; edinmemelidir, aksine pratik akılı insanın kurbunun vesilesi ve faziletinin &ouml;l&ccedil;&uuml;s&uuml; edinmelidir. Bu durumda kadın ve erkeğin g&uuml;zelliği, &lsquo;Rahmana ibadet edilen ve cennetler kazanılan&rsquo; akıldadır. O zaman da hem &lsquo;erkeklerin g&uuml;zelliği akıllarındadır&rsquo; denir, hem de &lsquo;kadınların g&uuml;zelliği akıllarındadır.&rsquo; denir.[5]</p>\r\n\r\n<p>\r\n	2. İnsanın ruhunun g&uuml;zelliği imanındadır ger&ccedil;eği, ayetlerde ve hadislerde defalarca zikredilmiştir. Nitekim Allah Teala buyuruyor: &lsquo;Allah, imanı size sevdirdi ve onu g&ouml;n&uuml;llerinizde bezedi.&rsquo;[6] Ayetten anlaşılan şey şudur: Allah imanı kalplerin sevdiği şey olarak kıldı ve onu insanın ruhunun s&uuml;s&uuml; yaptı. İnsanın ruhu, m&uuml;cerret olduğundan imanda maddi değil manevidir. Bu manevi şey yani iman, o m&uuml;cerret şeyin yani insan ruhunun cemal ve g&uuml;zelliğinin kaynağı olmuştur. Zira erkeklik ve kadınlığın insanın hakikatında (yani ruhunda), imanda vb. şeylerde etkisi yoktur. Yani insanın hakikatı, iman vb. şeyler ne kadındır, ne de erkek. Bunlar m&uuml;cerret olup, kadın ve erkekte eşittir. &lsquo;&Ouml;yleyse Allah katında &uuml;st&uuml;nl&uuml;k sağlayan iman ger&ccedil;eği, kadın ve erkek olarak g&ouml;r&uuml;lemez.&rsquo; Dolayısıyla Hz. Ali&rsquo;nin &lsquo;Kadınların akılları...&rsquo; hadisinden vasıflandırma manasını değil, emir manası anlayabiliriz. Yani hadis-i şerif kadının aklını cemalinde &ouml;zetleyerek onun kınanmasına, erkeğinde cemalinin aklında olduğu s&ouml;ylenerek &ouml;v&uuml;lmesine neden olacak iki insan sınıfını vasfetmemektedir. Manası belkide kınama değil emir veya yapıcı bir vasfetme olabilir. Yani kadın aklını ve d&uuml;ş&uuml;ncesini duygunun inceliğinde, g&uuml;zel s&ouml;z ve davranışta vb. şeylerde g&ouml;sterebilmeli veya buna g&ouml;revlidir. Nitekim erkekte h&uuml;nerini insani d&uuml;ş&uuml;ncesinde ve akılcılıkta tecelli ettirmelidir.&rsquo;[7]</p>\r\n\r\n<p>\r\n	Kadın aklını sevgi, şefkat, sadakat, paklıkla dolu h&uuml;ner ve g&uuml;zel davranışlarında g&ouml;stermelidir. Bu mesele, toplumsal fazilet i&ccedil;in değerli bir dayanak olacaktır. Zira kadın aklıyla evinde sağlayacağı g&uuml;zellik ve davranışıyla toplumu ıslah edebilir.</p>\r\n\r\n<p>\r\n	&lsquo;Okumuş olan, şehadet ve fedakarlık &ouml;ğretisini bilen kadın, şefkatli bir anne rol&uuml;nde, evladını şehadete teşvik eder ve yola &ccedil;ıktığında onu uğurlarken toplumda &lsquo;tarif aklını&rsquo;[8] ince şekilde g&ouml;sterir. Veya savaş meydanından d&ouml;nen kahraman evladını, aklının ağır d&uuml;ş&uuml;ncesinin şevk ve intizar elbisesinin g&uuml;zelliğinde g&ouml;sterir. Nitekim yetenekli erkekler zarif h&uuml;nerleri, toplumda &lsquo;tarif aklı&rsquo; yansıtma mukabil g&uuml;c&uuml;ne sahiptirler. &Ouml;zetle kadın beğenilmiş hikmetleri h&uuml;nerin zarifliğinde g&ouml;stermeli, erkek ise h&uuml;nerin zarifliklerini beğenilmiş hikmetlerde g&ouml;stermelidir. Yani kadının celali onun cemalinde gizliyken, erkeğin cemali onun celalinde gizlidir. Ve bu iş b&ouml;l&uuml;m&uuml; ne kadın i&ccedil;in bir kınanmadır ne de erkek i&ccedil;in bir &ouml;vg&uuml;. Aksine her birinin kendi &ouml;zel işiyle ilgilenmesi i&ccedil;in verilmiş ameli d&uuml;stur ve kılavuzdur. Kendi &ouml;zel d&uuml;sturuna itaat eden takdir edilir, etmeyen ise kınanmayı hakkeder. Demek ki kadınla erkeğin farkı doğru d&uuml;ş&uuml;nceleri sunma şeklinde kendini g&ouml;sterir. Yoksa kadında erkek gibi ilim &ouml;ğrenme liyakatine sahiptir ve takdir ve &ouml;vg&uuml;ye layıktır.[9]</p>\r\n\r\n<p>\r\n	3. Hadis-i Şeriften anlayacağımız ve yukarıda anlatılanlarla ilişkisi olan bir başka nokta kadın ve erkeğin ruhsal yapılarındaki farka yapılan vurgudur. Buna hadiste &ccedil;ok g&uuml;zel bir şekilde vurgu yapılmıştır. Zira bu meseleyi bilmemek bazılarının kadını aşağı derecede g&ouml;rmesine neden olmuştur.</p>\r\n\r\n<p>\r\n	&Uuml;stat Mutahhari bu konuda ş&ouml;yle diyor: &lsquo;Beni şaşırtan şeylerden biri bazılarının kadınla erkek arasındaki fiziksel ve ruhsal farkta erkeği tam, kadınıda eksik g&ouml;rmesidir. Yaratılışta kadının eksik yaratılmasının onun faydasına olduğunu telkin etmeye &ccedil;alışıyorlar.&rsquo;[10]</p>\r\n\r\n<p>\r\n	Ama İslam ger&ccedil;ekte, ge&ccedil;mişte ve g&uuml;n&uuml;m&uuml;zde kadın haklarının ayaklar altına alınmasına neden olan kimsenin &ouml;nem vermediği hakikate dikkat &ccedil;ekmiştir. Ge&ccedil;mişte kadına zulmetmek, onu bir hayvan, miras bırakılan bir mal gibi g&ouml;rmek, hi&ccedil; bir hak ve hukukunun olmaması gibi şeyler bug&uuml;n de k&ouml;şe bucakta kalan geri kalmış toplumlarda g&ouml;r&uuml;lmektedir. Modern toplumlarda da kadının durumu ge&ccedil;mişten daha iyi bir seviyede değil. G&uuml;n&uuml;m&uuml;z d&uuml;nyasında kadın erkek haklarının eşitliği bahanesiyle kadını iş alanına ve topluma &ccedil;ekmiş, g&uuml;zelliğini bir k&ouml;le gibi ucuz fiyata satmaktadırlar.</p>\r\n\r\n<p>\r\n	G&uuml;n&uuml;m&uuml;z kadın, cemal ve g&uuml;zelliğini, &ccedil;ocuğunu aşkla yetiştirmek, sevgi &ouml;ğretilerini şefkatle kulağına fısıldamak i&ccedil;in &ccedil;aba sarfeden bir anne değil, sadece cinsel bir mal olarak g&ouml;r&uuml;lmektedir. Artık kadın ailenin, aile de sağlam toplumun temelini atamamaktadır. Onun şu andaki rol&uuml; şehvetperestlerin şehvetlerini s&ouml;nd&uuml;rmektir. Ve tabi burada ilk kurban kadın, sonra ailedir.</p>\r\n\r\n<p>\r\n	Hadis-i Şerif &lsquo;Kadınların akılları g&uuml;zelliklerindedir&rsquo; dediğinde, kadının, cemal ve g&uuml;zelliğine &ouml;nem verdiğinde bunun, yuva kurmada, erkeği aşk, sevgi ve duygu ocağına &ccedil;ekmede etkili olacağı ger&ccedil;eğini ortaya koymaktır. Bu g&uuml;zellik, kadının aklını ve diğer yeteneklerini etkilemektedir. Dolayısıyla kadının g&uuml;zelliği iş ortamlarına &ccedil;ekilmemelidir.</p>\r\n\r\n<p>\r\n	Kadının g&uuml;zelliği insaniyet ışığıyla yandığı zaman sıcak bir aile ortamı oluşturabilir. &Ouml;yle ki aile fertleri, başarılı bir ailenin temelini atan anne sevgisiyle doyurulduğu zaman din alimi, bilgin, fedakar asker, b&uuml;y&uuml;k arif, şerefli iş&ccedil;i, uzman bir doktor, yetenekli bir yazar, g&uuml;&ccedil;l&uuml; bir sanatkar olabilir. Her başarılı erkeğin arkasında başarılı bir kadının olduğu inkar edilemez bir ger&ccedil;ektir.</p>\r\n\r\n<p>\r\n	Dolayısıyla kadın asıl h&uuml;ner ve vazifesinden fazla gafil olmamalı ve &ccedil;oğusu gereksiz olan iş alanlarına girmemelidir. Ama girerse bilmeli ki onun h&uuml;ner ve yeteneği ger&ccedil;ekte sevgi ve rahmet icat etmektir. Aile, huzurunu onun yaratılışına bor&ccedil;ludur. &Ouml;yleyse hadisten anlayacağımız şey kadının alet olan aklının g&uuml;zelliğinin etkisinde kalmasıdır. Yani kadın bir şirketin m&uuml;d&uuml;r&uuml;, uzman bir doktor, g&uuml;&ccedil;l&uuml; hitabete veya &uuml;statlık vb. gibi yeteneklere sahip olsa da o, her şeyden &ouml;nce sevgili bir eş, şefkatli bir anne ve yetenekli bir ev hanımıdır.</p>\r\n\r\n<p>\r\n	Ama erkek yaratılışta, yaşam kavgasında ve toplumda değirmenin altındaki taş gibidir. Erkeğin g&uuml;zelliği para kazanmakta, aklı ise yaşamı idare etmesindedir. İlimle donamış ve akılcı tedbirlerini kullanarak ailesine ve topluma faydalı olan bir erkek g&uuml;zeldir. Aklı ve idaresi ne kadar &ccedil;ok olsa g&uuml;zelliği de o kadar parlak olur.</p>\r\n\r\n<p>\r\n	İlgili dizinler:</p>\r\n\r\n<p>\r\n	-İmam Ali&rsquo;nin (a.s) S&ouml;zlerinde Kadınları Akıl ve İmanı, 16855 (Site: 16636)</p>\r\n\r\n<p>\r\n	-İmam Ali&rsquo;nin (a.s) Kadınları Aklı Konusundaki G&ouml;r&uuml;ş&uuml;, 5390 (Site: 5623)</p>\r\n\r\n<p>\r\n	-Akıl ve Faaliyet Alanları, 2264 (Site: 2400)</p>\r\n\r\n<p>\r\n	-Teorik Hikmet ve Pratik Hikmet, 507, (Site:548)</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] -Maani&rsquo;l-Ahbar adlı kitapta hadisin senedi ş&ouml;yle getirilmiştir: Muhammed bin &Ouml;mer bin Muhammed bin Salim bin el-Berra el-Ciani el-Hafız bize anlattı, o da Ahmed bin Ubeydullah Sakafi Ebu&rsquo;l-Abbas&rsquo;tan o da İsa bin Muhammed el-Katib&rsquo;den, o da el-Medaini&rsquo;den, o da Gıyas bin İbrahim&rsquo;den, o da Cafer bin Muhammed&rsquo;den, o da babasından, o da ceddinden Ali bin Ebi Talib&rsquo;in ş&ouml;yle buyurduğunu rivayet eder: &lsquo;Kadınların akılları g&uuml;zelliklerindedir, erkeklerin g&uuml;zellikleri ise akıllarındadır.&rsquo;</p>\r\n\r\n<p>\r\n	[2] -Cemşidi, Esedullah, Cestari Der Hesti Şinasi-i Zen, s.52, M&uuml;essese-i Amuzeş-i Pejuheş-i İmam Humeyni, Kum, 1388.</p>\r\n\r\n<p>\r\n	[3] -Cevadi Amuli, Abdullah, Zen Der Ayine-i Celal ve Cemal, s.255, İsra, Kum, 4. Baskı, HŞ.1378</p>\r\n\r\n<p>\r\n	[4] -a.g.e.</p>\r\n\r\n<p>\r\n	[5] -a.g.e. s.258</p>\r\n\r\n<p>\r\n	[6] -Hucurat/7</p>\r\n\r\n<p>\r\n	[7] -a.g.e. s.33-35</p>\r\n\r\n<p>\r\n	[8] -Latif, hoş, beğenilmiş.</p>\r\n\r\n<p>\r\n	[9] -a.g.e. s.35-36</p>\r\n\r\n<p>\r\n	[10] -Mutahhari, Murteza, Nizam-ı Hukuk-u Zen Der İslam, s.200, Sadra, 21. Baskı, Kum, HŞ.1374.</p>\r\n','Hadis her ne kadar g&uuml;venilir kaynaklarda gelmişse de sahih ve g&uuml;venilir hadislerden sayılmamaktadır. İslamda Allah&rsquo;a yakınlaşmak ve insaniyet konusunda kadınla erkek arasında fark yoktur. Akıl &nbsp;y&ouml;n&uuml;nden kadınla erkek arasında fark varsa da bu alet olan akıl konusundadır. Yani d&uuml;nyayı idare eden ilimlerin &ouml;ğrenildiği akıldır. Bu y&uuml;zden &lsquo;A&rsquo;lem (en bilgin) veya Uzman olan kimse Allah&rsquo;a en yakındır.&rsquo; denmez, &lsquo;Etka (en takvalı olan) Allah&rsquo;a en yakındır&rsquo; denir. Kaldı ki kadın insani akıl ve d&uuml;ş&uuml;ncesini duygularının inceliğinde, s&ouml;z ve davranışlarının g&uuml;zelliğinde g&ouml;sterebilir. Nitekim erkekte, h&uuml;nerini insani d&uuml;ş&uuml;ncesinde ve akli tefekk&uuml;r&uuml;nde g&ouml;stermekle g&ouml;revlidir ve g&ouml;sterebilir. Hadisten anlaşılabilecek bir diğer nokta, kadının alet olan aklının, g&uuml;zelliğinin etkisinde kalabilmesidir. Yani kadın &ccedil;alışan biri olsa da her şeyden &ouml;nce sevgili bir eş, şefkatli bir anne ve yetenekli bir ev kadınıdır. Erkek ise ilimle s&uuml;slendiği zaman, akılcı tedbirleri sayesinde ailesi ve toplumu i&ccedil;in faydalı olur.','&nbsp;&lsquo;Kadınların akılları g&uuml;zelliklerindedir, erkeklerin g&uuml;zellikleri ise akıllarındadır.&rsquo; hadisi bir&ccedil;ok g&uuml;venilir kaynakta rivayet edilmiştir.[1] Şeyh Saduk&rsquo;un Maani&rsquo;l-Ahbar ve Emali adlı eserleri, Allame Meclisi&rsquo;nin Biharu&rsquo;l-Envar&rsquo;ı, Şeyh Tabersi&rsquo;nin Mişkatu&rsquo;l-Envar Fi-Gureri&rsquo;l-Ahbar adlı eseri bunlardan birka&ccedil;ıdır. Yine Şeyh H&uuml;r Amuli el-Fevaidu&rsquo;l-Tusiyye eserinde hadisi a&ccedil;ıklayarak &ccedil;eşitli a&ccedil;ılardan ele almıştır. Bununla birlikte hadisin senedinde g&uuml;venilir olmayan birka&ccedil; kişi olduğundan g&uuml;venilmeyen hadislerin i&ccedil;inde yer almıştır.\r\n\r\n\r\n	Sorunun ikinci b&ouml;l&uuml;m&uuml;ne ge&ccedil;meden &ouml;nce birka&ccedil; noktayı hatırlatmak gerekir:&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	Hadisten ilk bakışta kadınların dış g&uuml;zellikleri olduğu ve akılın kadınların g&uuml;zellik ve cemallerinde bulunduğu, ama erkeklerin g&uuml;zelliklerinin akıllarında olduğu anlaşılmaktadır. Başka bir ifadeyle g&ouml;r&uuml;n&uuml;şte kadının g&uuml;zellik, erkeğinde aklın peşinde olması istenmiştir. Zira erkeklerin g&uuml;zelliği akıl sahibi olmalarındadır. Ancak bu hadis galiba ilk bakışta anlaşılan manasından &ouml;teye daha derin bir manaya işaret etmektedir. Belirtmek gerekir ki bir hadisin tam olarak anlaşılabilmesi i&ccedil;in başka hadisler de g&ouml;z &ouml;n&uuml;ne alınarak daha dakik bir mana &ccedil;ıkarılmalıdır. Yoksa bir hadis, tek başına ve amacı g&ouml;z &ouml;n&uuml;ne alınmadan sadece terc&uuml;me edilerek değerlendirilemez. &Ccedil;&uuml;nk&uuml; Masumların (a.s) nurlu s&ouml;zleri insanın hidayeti i&ccedil;in olup belli bir zaman ve mekanla sınırlı değildirler; i&ccedil;erikleri genelde her d&ouml;nemde insan yaşamının siyasi, toplumsal, ekonomik ve k&uuml;lt&uuml;rel olmak &uuml;zere b&uuml;t&uuml;n y&ouml;nlerine uygun insan yetiştirme kanunlarına sahiptir. Bu y&uuml;zden İslam dini b&uuml;t&uuml;n par&ccedil;aları birbiriyle bağlantılı geniş kapsamlı bir dindir. İslamın &uuml;zerinde &ouml;nemle durduğu konulardan biri kadın ve erkeğin &lsquo;Allah&rsquo;a yakın olmak&rsquo; konusunda olduğu gibi yaratılışta eşit olmalarıdır. Bu a&ccedil;ıdan bakıldığında İslama g&ouml;re kadınla erkek arasında fark yoktur. &lsquo;İnsan, dini g&ouml;revlerini yerine getirerek ruhunu maneviyatla doyurursa ilahi kurba nail ve Onun sıfat ve isimlerinin mazharı olur. B&ouml;yle bir yetenek kadın ve erkeğe ortak olarak verilmiştir ve her ikiside y&uuml;ce derecelere ulaşabilirler. Bu makama ulaşmanın yolu da birdir. O da iman ve salih ameldir.&rsquo;[2]\r\n\r\n\r\n	Dolayısıyla insanın yaratılışında değer, itibar ve Allah Teala&rsquo;ya yakın olmak a&ccedil;ısından kadınla erkek arasında bir fark yoktur.\r\n\r\n\r\n	1. Hadiste &lsquo;Akıl&rsquo; kelimesi ge&ccedil;tiğinden bu kelimeyi incelemek gerekir. Bazı filozoflar akılı &lsquo;Teorik Akıl&rsquo; ve &lsquo;Pratik Akıl&rsquo; diye ikiye ayırmışlardır. Teorik akıl ile anlıyor, pratik akıl ile amel ediyor. Yakin, cezm, zan, vehm, hayal, vb. şeyler teorik aklın işidir; niyyet, azim, ihlas, irade, sevgi, tevella, teberra, takva, adalet, vs. ise pratik aklın işidir ve insandaki fazilet &ouml;l&ccedil;&uuml;s&uuml; buna g&ouml;redir.[3] İnsanı ilahi kurba yaklaştıracak ve diğerlerinden &uuml;st&uuml;n edecek olan akıl, zihni bilgi deposu yapan akıl değil, pratik akıldır. Allah katında değeri olan şey, fazilet ve &uuml;st&uuml;nl&uuml;ğ&uuml;n &ouml;l&ccedil;&uuml;s&uuml; olan şey, amelde ihlasın olmasıdır. O halde &lsquo;Kadın erkek arasında teorik akılda fark varsa bu fark alet olan akıldadır; yani d&uuml;nyanın idare edilmesi amacıyla insanın bilimleri &ouml;ğrenebilmesine zemin hazırlayan akıldır. Bu y&uuml;zden &lsquo;&Ccedil;ok bilgili olan Allah&rsquo;a yakındır&rsquo; denmez, &lsquo;En takvalı olan Allah&rsquo;a yakındır&rsquo; denir.&rsquo;[4]\r\n\r\n\r\n	Dolayısıyla kadınla erkek arasında h&uuml;k&uuml;m vermek isteyen kimse, ilimin ıstılah manasını (yani teorik aklı) &ouml;l&ccedil;&uuml; edinmemelidir, aksine pratik akılı insanın kurbunun vesilesi ve faziletinin &ouml;l&ccedil;&uuml;s&uuml; edinmelidir. Bu durumda kadın ve erkeğin g&uuml;zelliği, &lsquo;Rahmana ibadet edilen ve cennetler kazanılan&rsquo; akıldadır. O zaman da hem &lsquo;erkeklerin g&uuml;zelliği akıllarındadır&rsquo; denir, hem de &lsquo;kadınların g&uuml;zelliği akıllarındadır.&rsquo; denir.[5]\r\n\r\n\r\n	2. İnsanın ruhunun g&uuml;zelliği imanındadır ger&ccedil;eği, ayetlerde ve hadislerde defalarca zikredilmiştir. Nitekim Allah Teala buyuruyor: &lsquo;Allah, imanı size sevdirdi ve onu g&ouml;n&uuml;llerinizde bezedi.&rsquo;[6] Ayetten anlaşılan şey şudur: Allah imanı kalplerin sevdiği şey olarak kıldı ve onu insanın ruhunun s&uuml;s&uuml; yaptı. İnsanın ruhu, m&uuml;cerret olduğundan imanda maddi değil manevidir. Bu manevi şey yani iman, o m&uuml;cerret şeyin yani insan ruhunun cemal ve g&uuml;zelliğinin kaynağı olmuştur. Zira erkeklik ve kadınlığın insanın hakikatında (yani ruhunda), imanda vb. şeylerde etkisi yoktur. Yani insanın hakikatı, iman vb. şeyler ne kadındır, ne de erkek. Bunlar m&uuml;cerret olup, kadın ve erkekte eşittir. &lsquo;&Ouml;yleyse Allah katında &uuml;st&uuml;nl&uuml;k sağlayan iman ger&ccedil;eği, kadın ve erkek olarak g&ouml;r&uuml;lemez.&rsquo; Dolayısıyla Hz. Ali&rsquo;nin &lsquo;Kadınların akılları...&rsquo; hadisinden vasıflandırma manasını değil, emir manası anlayabiliriz. Yani hadis-i şerif kadının aklını cemalinde &ouml;zetleyerek onun kınanmasına, erkeğinde cemalinin aklında olduğu s&ouml;ylenerek &ouml;v&uuml;lmesine neden olacak iki insan sınıfını vasfetmemektedir. Manası belkide kınama değil emir veya yapıcı bir vasfetme olabilir. Yani kadın aklını ve d&uuml;ş&uuml;ncesini duygunun inceliğinde, g&uuml;zel s&ouml;z ve davranışta vb. şeylerde g&ouml;sterebilmeli veya buna g&ouml;revlidir. Nitekim erkekte h&uuml;nerini insani d&uuml;ş&uuml;ncesinde ve akılcılıkta tecelli ettirmelidir.&rsquo;[7]\r\n\r\n\r\n	Kadın aklını sevgi, şefkat, sadakat, paklıkla dolu h&uuml;ner ve g&uuml;zel davranışlarında g&ouml;stermelidir. Bu mesele, toplumsal fazilet i&ccedil;in değerli bir dayanak olacaktır. Zira kadın aklıyla evinde sağlayacağı g&uuml;zellik ve davranışıyla toplumu ıslah edebilir.\r\n\r\n\r\n	&lsquo;Okumuş olan, şehadet ve fedakarlık &ouml;ğretisini bilen kadın, şefkatli bir anne rol&uuml;nde, evladını şehadete teşvik eder ve yola &ccedil;ıktığında onu uğurlarken toplumda &lsquo;tarif aklını&rsquo;[8] ince şekilde g&ouml;sterir. Veya savaş meydanından d&ouml;nen kahraman evladını, aklının ağır d&uuml;ş&uuml;ncesinin şevk ve intizar elbisesinin g&uuml;zelliğinde g&ouml;sterir. Nitekim yetenekli erkekler zarif h&uuml;nerleri, toplumda &lsquo;tarif aklı&rsquo; yansıtma mukabil g&uuml;c&uuml;ne sahiptirler. &Ouml;zetle kadın beğenilmiş hikmetleri h&uuml;nerin zarifliğinde g&ouml;stermeli, erkek ise h&uuml;nerin zarifliklerini beğenilmiş hikmetlerde g&ouml;stermelidir. Yani kadının celali onun cemalinde gizliyken, erkeğin cemali onun celalinde gizlidir. Ve bu iş b&ouml;l&uuml;m&uuml; ne kadın i&ccedil;in bir kınanmadır ne de erkek i&ccedil;in bir &ouml;vg&uuml;. Aksine her birinin kendi &ouml;zel işiyle ilgilenmesi i&ccedil;in verilmiş ameli d&uuml;stur ve kılavuzdur. Kendi &ouml;zel d&uuml;sturuna itaat eden takdir edilir, etmeyen ise kınanmayı hakkeder. Demek ki kadınla erkeğin farkı doğru d&uuml;ş&uuml;nceleri sunma şeklinde kendini g&ouml;sterir. Yoksa kadında erkek gibi ilim &ouml;ğrenme liyakatine sahiptir ve takdir ve &ouml;vg&uuml;ye layıktır.[9]\r\n\r\n\r\n	3. Hadis-i Şeriften anlayacağımız ve yukarıda anlatılanlarla ilişkisi olan bir başka nokta kadın ve erkeğin ruhsal yapılarındaki farka yapılan vurgudur. Buna hadiste &ccedil;ok g&uuml;zel bir şekilde vurgu yapılmıştır. Zira bu meseleyi bilmemek bazılarının kadını aşağı derecede g&ouml;rmesine neden olmuştur.\r\n\r\n\r\n	&Uuml;stat Mutahhari bu konuda ş&ouml;yle diyor: &lsquo;Beni şaşırtan şeylerden biri bazılarının kadınla erkek arasındaki fiziksel ve ruhsal farkta erkeği tam, kadınıda eksik g&ouml;rmesidir. Yaratılışta kadının eksik yaratılmasının onun faydasına olduğunu telkin etmeye &ccedil;alışıyorlar.&rsquo;[10]\r\n\r\n\r\n	Ama İslam ger&ccedil;ekte, ge&ccedil;mişte ve g&uuml;n&uuml;m&uuml;zde kadın haklarının ayaklar altına alınmasına neden olan kimsenin &ouml;nem vermediği hakikate dikkat &ccedil;ekmiştir. Ge&ccedil;mişte kadına zulmetmek, onu bir hayvan, miras bırakılan bir mal gibi g&ouml;rmek, hi&ccedil; bir hak ve hukukunun olmaması gibi şeyler bug&uuml;n de k&ouml;şe bucakta kalan geri kalmış toplumlarda g&ouml;r&uuml;lmektedir. Modern toplumlarda da kadının durumu ge&ccedil;mişten daha iyi bir seviyede değil. G&uuml;n&uuml;m&uuml;z d&uuml;nyasında kadın erkek haklarının eşitliği bahanesiyle kadını iş alanına ve topluma &ccedil;ekmiş, g&uuml;zelliğini bir k&ouml;le gibi ucuz fiyata satmaktadırlar.\r\n\r\n\r\n	G&uuml;n&uuml;m&uuml;z kadın, cemal ve g&uuml;zelliğini, &ccedil;ocuğunu aşkla yetiştirmek, sevgi &ouml;ğretilerini şefkatle kulağına fısıldamak i&ccedil;in &ccedil;aba sarfeden bir anne değil, sadece cinsel bir mal olarak g&ouml;r&uuml;lmektedir. Artık kadın ailenin, aile de sağlam toplumun temelini atamamaktadır. Onun şu andaki rol&uuml; şehvetperestlerin şehvetlerini s&ouml;nd&uuml;rmektir. Ve tabi burada ilk kurban kadın, sonra ailedir.\r\n\r\n\r\n	Hadis-i Şerif &lsquo;Kadınların akılları g&uuml;zelliklerindedir&rsquo; dediğinde, kadının, cemal ve g&uuml;zelliğine &ouml;nem verdiğinde bunun, yuva kurmada, erkeği aşk, sevgi ve duygu ocağına &ccedil;ekmede etkili olacağı ger&ccedil;eğini ortaya koymaktır. Bu g&uuml;zellik, kadının aklını ve diğer yeteneklerini etkilemektedir. Dolayısıyla kadının g&uuml;zelliği iş ortamlarına &ccedil;ekilmemelidir.\r\n\r\n\r\n	Kadının g&uuml;zelliği insaniyet ışığıyla yandığı zaman sıcak bir aile ortamı oluşturabilir. &Ouml;yle ki aile fertleri, başarılı bir ailenin temelini atan anne sevgisiyle doyurulduğu zaman din alimi, bilgin, fedakar asker, b&uuml;y&uuml;k arif, şerefli iş&ccedil;i, uzman bir doktor, yetenekli bir yazar, g&uuml;&ccedil;l&uuml; bir sanatkar olabilir. Her başarılı erkeğin arkasında başarılı bir kadının olduğu inkar edilemez bir ger&ccedil;ektir.\r\n\r\n\r\n	Dolayısıyla kadın asıl h&uuml;ner ve vazifesinden fazla gafil olmamalı ve &ccedil;oğusu gereksiz olan iş alanlarına girmemelidir. Ama girerse bilmeli ki onun h&uuml;ner ve yeteneği ger&ccedil;ekte sevgi ve rahmet icat etmektir. Aile, huzurunu onun yaratılışına bor&ccedil;ludur. &Ouml;yleyse hadisten anlayacağımız şey kadının alet olan aklının g&uuml;zelliğinin etkisinde kalmasıdır. Yani kadın bir şirketin m&uuml;d&uuml;r&uuml;, uzman bir doktor, g&uuml;&ccedil;l&uuml; hitabete veya &uuml;statlık vb. gibi yeteneklere sahip olsa da o, her şeyden &ouml;nce sevgili bir eş, şefkatli bir anne ve yetenekli bir ev hanımıdır.\r\n\r\n\r\n	Ama erkek yaratılışta, yaşam kavgasında ve toplumda değirmenin altındaki taş gibidir. Erkeğin g&uuml;zelliği para kazanmakta, aklı ise yaşamı idare etmesindedir. İlimle donamış ve akılcı tedbirlerini kullanarak ailesine ve topluma faydalı olan bir erkek g&uuml;zeldir. Aklı ve idaresi ne kadar &ccedil;ok olsa g&uuml;zelliği de o kadar parlak olur.\r\n\r\n\r\n	İlgili dizinler:\r\n\r\n\r\n	-İmam Ali&rsquo;nin (a.s) S&ouml;zlerinde Kadınları Akıl ve İmanı, 16855 (Site: 16636)\r\n\r\n\r\n	-İmam Ali&rsquo;nin (a.s) Kadınları Aklı Konusundaki G&ouml;r&uuml;ş&uuml;, 5390 (Site: 5623)\r\n\r\n\r\n	-Akıl ve Faaliyet Alanları, 2264 (Site: 2400)\r\n\r\n\r\n	-Teorik Hikmet ve Pratik Hikmet, 507, (Site:548)\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] -Maani&rsquo;l-Ahbar adlı kitapta hadisin senedi ş&ouml;yle getirilmiştir: Muhammed bin &Ouml;mer bin Muhammed bin Salim bin el-Berra el-Ciani el-Hafız bize anlattı, o da Ahmed bin Ubeydullah Sakafi Ebu&rsquo;l-Abbas&rsquo;tan o da İsa bin Muhammed el-Katib&rsquo;den, o da el-Medaini&rsquo;den, o da Gıyas bin İbrahim&rsquo;den, o da Cafer bin Muhammed&rsquo;den, o da babasından, o da ceddinden Ali bin Ebi Talib&rsquo;in ş&ouml;yle buyurduğunu rivayet eder: &lsquo;Kadınların akılları g&uuml;zelliklerindedir, erkeklerin g&uuml;zellikleri ise akıllarındadır.&rsquo;\r\n\r\n\r\n	[2] -Cemşidi, Esedullah, Cestari Der Hesti Şinasi-i Zen, s.52, M&uuml;essese-i Amuzeş-i Pejuheş-i İmam Humeyni, Kum, 1388.\r\n\r\n\r\n	[3] -Cevadi Amuli, Abdullah, Zen Der Ayine-i Celal ve Cemal, s.255, İsra, Kum, 4. Baskı, HŞ.1378\r\n\r\n\r\n	[4] -a.g.e.\r\n\r\n\r\n	[5] -a.g.e. s.258\r\n\r\n\r\n	[6] -Hucurat/7\r\n\r\n\r\n	[7] -a.g.e. s.33-35\r\n\r\n\r\n	[8] -Latif, hoş, beğenilmiş.\r\n\r\n\r\n	[9] -a.g.e. s.35-36\r\n\r\n\r\n	[10] -Mutahhari, Murteza, Nizam-ı Hukuk-u Zen Der İslam, s.200, Sadra, 21. Baskı, Kum, HŞ.1374.'),(219,'tr205','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Rivayetlerde gelen karinelere g&ouml;re İmam Zaman&rsquo;ın (a.f) kıyamının at ve kılı&ccedil;la olması kinaye olup, kahır ve sulta etme manasına gelmektedir. Nitekim Kur&rsquo;an&rsquo;da ki &lsquo;<strong><em>kuvvet ve bağlanmış atlar hazırlayın</em></strong>&rsquo; ayetinden maksat ister mızrak, ister f&uuml;ze vs. olsun insanın, d&uuml;şmana hamle etme g&uuml;c&uuml; veren her t&uuml;rl&uuml; silaha sahip olmasıdır. Dolayısıyla at ve kılıcın bir &ouml;zelliği yok ki modern silahların karşısında etkisiz kalacakları d&uuml;ş&uuml;n&uuml;ls&uuml;n.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Konunun daha iyi anlaşılması i&ccedil;in &ouml;nce İmam Zaman&rsquo;ın (a.f) kıyamının at ve kılı&ccedil;la olması hakkındaki rivayetlerin incelenmesi gerekir. B&ouml;ylece Onun, modern silahlar karşısında nasıl duracağı meselesi de anlaşılmış olur.</p>\r\n\r\n<p>\r\n	Ravi diyor ki: İmam Sadık&rsquo;ın (a.s) yanında idim. Mualla bin Huneys İmam&rsquo;dan: &lsquo;İmam Zaman&rsquo;ın (a.s) sireti Hz. Ali&rsquo;nin siretiyle farklı mı olacak?&rsquo; diye sorduğunda: &lsquo;Evet&rsquo; diye buyurdu, &lsquo;&Ccedil;&uuml;nk&uuml; Ali (a.s), kendisinden sonra Şiasının d&uuml;şmana mağlup olacağını bildiği i&ccedil;in, sireti minnet etmek ve (muhaliflerinden) el &ccedil;ekmek idi. Ama Kaim İmam kıyam ettiği zaman kılı&ccedil; kullanacak ve esir edecektir. &Ccedil;&uuml;nk&uuml; kendisinden sonra Şialarının d&uuml;şmana asla mağlup olmayacağını biliyor.&rsquo;[1]</p>\r\n\r\n<p>\r\n	Yine İmam Sadık (a.s) buyuruyor: &lsquo;Hz. Mehdi kıyam ettiğinde Bedir savaşındaki melekler Onun yardımına gelecekler. Onların &uuml;&ccedil;te biri beyaz atlara, &uuml;&ccedil;te biri alaca atlara ve &uuml;&ccedil;te biri de kırmızı atlara binecekler.&rsquo;[2]</p>\r\n\r\n<p>\r\n	Şimdi rivayetleri g&ouml;z&ouml;n&uuml;ne alarak bazı noktaları inceleyebiliriz:</p>\r\n\r\n<p>\r\n	1. Rivayetlerde gelen karinelere g&ouml;re İmam Zaman&rsquo;ın (a.f) kıyamının at ve kılı&ccedil;la olması kinaye olup, kahır ve sulta etme manasına gelmektedir. Nitekim Kur&rsquo;an, M&uuml;sl&uuml;manların d&uuml;şmana karşı hazırlıklı olması konusunda ş&ouml;yle buyuruyor: &lsquo;Onlara karşı g&uuml;c&uuml;n&uuml;z&uuml;n yettiği kadar Allah&#39;ın d&uuml;şmanını ve sizin d&uuml;şmanlarınızı... yıldırmak &uuml;zere kuvvet ve bağlanmış atlar hazırlayın.&rsquo;[3]</p>\r\n\r\n<p>\r\n	M&uuml;fessirler &lsquo;kuvvet&rsquo; kelimesinin tefsiri hakkında diyorlar ki: İster mızrak, ister f&uuml;ze vs. olsun insanın, d&uuml;şmana hamle etme g&uuml;c&uuml; veren her t&uuml;rl&uuml; silaha sahip olmasıdır. &lsquo;Kuvvet&rsquo; yani &lsquo;g&uuml;&ccedil;&rsquo; kelimesinden maksat kıyamete kadar yapılacak her &ccedil;eşit silah, savaş ve savunma g&uuml;c&uuml; olabilir. &Ccedil;&uuml;nk&uuml; Kur&rsquo;an nazil olduğu d&ouml;nemde savaşın en b&uuml;y&uuml;k g&uuml;&ccedil; g&ouml;stergesi savaş atları olduğundan onun adı zikredilmiştir.</p>\r\n\r\n<p>\r\n	İmam&rsquo;ın (a.f) kıyamında at&rsquo;tan faydalanmakta kinayedir. Zira İmam Sadık&rsquo;ın (a.s) &lsquo;Bedir savaşındaki melekler atlara binerek Onun yardımına gelecekler.&rsquo; buyruğundan ama&ccedil; ilahi g&uuml;&ccedil;t&uuml;r.</p>\r\n\r\n<p>\r\n	2. Peygamberler ve Masum İmamlar ilahi &ouml;ğretileri aktarırken halkın aklı &ouml;l&ccedil;&uuml;s&uuml;nde konuşmakla y&uuml;k&uuml;ml&uuml; olduklarından İmamın (a.f) kıyamı konusunda da aynı metodu uygulamışlardır. Yani o zaman ki insanlar savaş aletlerinden neyi anlıyorduyslar o &ouml;l&ccedil;&uuml;de konuşmuşlardır.</p>\r\n\r\n<p>\r\n	İmam Sadık (a.s) buyuruyor: &lsquo;Allah Resul&uuml; (s.a.a) insanlarla akılları &ouml;l&ccedil;&uuml;s&uuml;nde konuşmuştur.&rsquo; Sonra ş&ouml;yle buyurdu: &lsquo;Allah Resul&uuml; (s.a.a) buyuruyor: Biz peygamberler insanların aklı &ouml;l&ccedil;&uuml;s&uuml;nde konuşmakla g&ouml;revliyiz.&rsquo;[4]&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Dolayısıyla o d&ouml;nemde savaş aletlerinin at ve kılı&ccedil;la sınırlı olması, modern silahların keşfedilmemesi ve insanlar yeni silahların ne demek olduğunu bilmedikleri i&ccedil;in İmamın kıyamı bu şekilde anlatılmıştır.</p>\r\n\r\n<p>\r\n	Kaldı ki İslami kaynaklara g&ouml;re Allah&rsquo;ın İmam Zaman&rsquo;a (a.f) vereceği yetki ve imkanlar at ve kılı&ccedil;la sınırlı olmayacağı i&ccedil;in b&ouml;ylesine az imkanlarla gelişmiş silahların &ouml;n&uuml;nde nasıl durulacak ş&uuml;pheside ortadan kalkar. Rivayetlerdeki karinelere g&ouml;re g&uuml;n&uuml;m&uuml;zdeki aletler İmamın hedeflerini yerine getirmek i&ccedil;in kullanılabilir. Zira Allah, b&uuml;t&uuml;n alemde adaletin Onun vesilesiyle uygulanmasını irade etmiştir. Allah neyi irade etse o olur; sebepler insanın normal işlerine aittir.</p>\r\n\r\n<p>\r\n	3. Son olarak diyoruz ki g&uuml;n&uuml;m&uuml;zde bilimin gelişmesiyle insanlar her t&uuml;rl&uuml; silaha rahat&ccedil;a ulaşmalarına rağmen bazı &uuml;lkelerde emniyetin sağlanması i&ccedil;in at ve kılı&ccedil; gibi ilkel ara&ccedil;ların da kullanıldığını g&ouml;rmekteyiz. Bu y&uuml;zden İmam Zaman zuhur ettiğinde at ve kılı&ccedil;, Peygamberin (s.a.a) zamanındaki silahların sembol&uuml; olarak modern silahlarla beraber kullanılabilir.</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] -Tusi, Muhammed b. Hasan, Tehzibu&rsquo;l-Ahkam, c.6, s.154, Hadis:2, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HŞ.1365.</p>\r\n\r\n<p>\r\n	[2] -Numani, Muhammed İbrahim, el-Gaybet, s.244, Hadis:44, Mektebetu&rsquo;s-Saduk, Tahran, HK.1397.</p>\r\n\r\n<p>\r\n	[3] -Enfal/60</p>\r\n\r\n<p>\r\n	[4] -Kuleyni, Muhammed b. Yakup, el-Kafi, c.1, s.23, Hadis:15, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, 4. Baskı, HŞ.1365.</p>\r\n','Rivayetlerde gelen karinelere g&ouml;re İmam Zaman&rsquo;ın (a.f) kıyamının at ve kılı&ccedil;la olması kinaye olup, kahır ve sulta etme manasına gelmektedir. Nitekim Kur&rsquo;an&rsquo;da ki &lsquo;kuvvet ve bağlanmış atlar hazırlayın&rsquo; ayetinden maksat ister mızrak, ister f&uuml;ze vs. olsun insanın, d&uuml;şmana hamle etme g&uuml;c&uuml; veren her t&uuml;rl&uuml; silaha sahip olmasıdır. Dolayısıyla at ve kılıcın bir &ouml;zelliği yok ki modern silahların karşısında etkisiz kalacakları d&uuml;ş&uuml;n&uuml;ls&uuml;n.','&nbsp;Konunun daha iyi anlaşılması i&ccedil;in &ouml;nce İmam Zaman&rsquo;ın (a.f) kıyamının at ve kılı&ccedil;la olması hakkındaki rivayetlerin incelenmesi gerekir. B&ouml;ylece Onun, modern silahlar karşısında nasıl duracağı meselesi de anlaşılmış olur.\r\n\r\n\r\n	Ravi diyor ki: İmam Sadık&rsquo;ın (a.s) yanında idim. Mualla bin Huneys İmam&rsquo;dan: &lsquo;İmam Zaman&rsquo;ın (a.s) sireti Hz. Ali&rsquo;nin siretiyle farklı mı olacak?&rsquo; diye sorduğunda: &lsquo;Evet&rsquo; diye buyurdu, &lsquo;&Ccedil;&uuml;nk&uuml; Ali (a.s), kendisinden sonra Şiasının d&uuml;şmana mağlup olacağını bildiği i&ccedil;in, sireti minnet etmek ve (muhaliflerinden) el &ccedil;ekmek idi. Ama Kaim İmam kıyam ettiği zaman kılı&ccedil; kullanacak ve esir edecektir. &Ccedil;&uuml;nk&uuml; kendisinden sonra Şialarının d&uuml;şmana asla mağlup olmayacağını biliyor.&rsquo;[1]\r\n\r\n\r\n	Yine İmam Sadık (a.s) buyuruyor: &lsquo;Hz. Mehdi kıyam ettiğinde Bedir savaşındaki melekler Onun yardımına gelecekler. Onların &uuml;&ccedil;te biri beyaz atlara, &uuml;&ccedil;te biri alaca atlara ve &uuml;&ccedil;te biri de kırmızı atlara binecekler.&rsquo;[2]\r\n\r\n\r\n	Şimdi rivayetleri g&ouml;z&ouml;n&uuml;ne alarak bazı noktaları inceleyebiliriz:\r\n\r\n\r\n	1. Rivayetlerde gelen karinelere g&ouml;re İmam Zaman&rsquo;ın (a.f) kıyamının at ve kılı&ccedil;la olması kinaye olup, kahır ve sulta etme manasına gelmektedir. Nitekim Kur&rsquo;an, M&uuml;sl&uuml;manların d&uuml;şmana karşı hazırlıklı olması konusunda ş&ouml;yle buyuruyor: &lsquo;Onlara karşı g&uuml;c&uuml;n&uuml;z&uuml;n yettiği kadar Allah&#39;ın d&uuml;şmanını ve sizin d&uuml;şmanlarınızı... yıldırmak &uuml;zere kuvvet ve bağlanmış atlar hazırlayın.&rsquo;[3]\r\n\r\n\r\n	M&uuml;fessirler &lsquo;kuvvet&rsquo; kelimesinin tefsiri hakkında diyorlar ki: İster mızrak, ister f&uuml;ze vs. olsun insanın, d&uuml;şmana hamle etme g&uuml;c&uuml; veren her t&uuml;rl&uuml; silaha sahip olmasıdır. &lsquo;Kuvvet&rsquo; yani &lsquo;g&uuml;&ccedil;&rsquo; kelimesinden maksat kıyamete kadar yapılacak her &ccedil;eşit silah, savaş ve savunma g&uuml;c&uuml; olabilir. &Ccedil;&uuml;nk&uuml; Kur&rsquo;an nazil olduğu d&ouml;nemde savaşın en b&uuml;y&uuml;k g&uuml;&ccedil; g&ouml;stergesi savaş atları olduğundan onun adı zikredilmiştir.\r\n\r\n\r\n	İmam&rsquo;ın (a.f) kıyamında at&rsquo;tan faydalanmakta kinayedir. Zira İmam Sadık&rsquo;ın (a.s) &lsquo;Bedir savaşındaki melekler atlara binerek Onun yardımına gelecekler.&rsquo; buyruğundan ama&ccedil; ilahi g&uuml;&ccedil;t&uuml;r.\r\n\r\n\r\n	2. Peygamberler ve Masum İmamlar ilahi &ouml;ğretileri aktarırken halkın aklı &ouml;l&ccedil;&uuml;s&uuml;nde konuşmakla y&uuml;k&uuml;ml&uuml; olduklarından İmamın (a.f) kıyamı konusunda da aynı metodu uygulamışlardır. Yani o zaman ki insanlar savaş aletlerinden neyi anlıyorduyslar o &ouml;l&ccedil;&uuml;de konuşmuşlardır.\r\n\r\n\r\n	İmam Sadık (a.s) buyuruyor: &lsquo;Allah Resul&uuml; (s.a.a) insanlarla akılları &ouml;l&ccedil;&uuml;s&uuml;nde konuşmuştur.&rsquo; Sonra ş&ouml;yle buyurdu: &lsquo;Allah Resul&uuml; (s.a.a) buyuruyor: Biz peygamberler insanların aklı &ouml;l&ccedil;&uuml;s&uuml;nde konuşmakla g&ouml;revliyiz.&rsquo;[4]&nbsp; &nbsp;\r\n\r\n\r\n	Dolayısıyla o d&ouml;nemde savaş aletlerinin at ve kılı&ccedil;la sınırlı olması, modern silahların keşfedilmemesi ve insanlar yeni silahların ne demek olduğunu bilmedikleri i&ccedil;in İmamın kıyamı bu şekilde anlatılmıştır.\r\n\r\n\r\n	Kaldı ki İslami kaynaklara g&ouml;re Allah&rsquo;ın İmam Zaman&rsquo;a (a.f) vereceği yetki ve imkanlar at ve kılı&ccedil;la sınırlı olmayacağı i&ccedil;in b&ouml;ylesine az imkanlarla gelişmiş silahların &ouml;n&uuml;nde nasıl durulacak ş&uuml;pheside ortadan kalkar. Rivayetlerdeki karinelere g&ouml;re g&uuml;n&uuml;m&uuml;zdeki aletler İmamın hedeflerini yerine getirmek i&ccedil;in kullanılabilir. Zira Allah, b&uuml;t&uuml;n alemde adaletin Onun vesilesiyle uygulanmasını irade etmiştir. Allah neyi irade etse o olur; sebepler insanın normal işlerine aittir.\r\n\r\n\r\n	3. Son olarak diyoruz ki g&uuml;n&uuml;m&uuml;zde bilimin gelişmesiyle insanlar her t&uuml;rl&uuml; silaha rahat&ccedil;a ulaşmalarına rağmen bazı &uuml;lkelerde emniyetin sağlanması i&ccedil;in at ve kılı&ccedil; gibi ilkel ara&ccedil;ların da kullanıldığını g&ouml;rmekteyiz. Bu y&uuml;zden İmam Zaman zuhur ettiğinde at ve kılı&ccedil;, Peygamberin (s.a.a) zamanındaki silahların sembol&uuml; olarak modern silahlarla beraber kullanılabilir.\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] -Tusi, Muhammed b. Hasan, Tehzibu&rsquo;l-Ahkam, c.6, s.154, Hadis:2, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HŞ.1365.\r\n\r\n\r\n	[2] -Numani, Muhammed İbrahim, el-Gaybet, s.244, Hadis:44, Mektebetu&rsquo;s-Saduk, Tahran, HK.1397.\r\n\r\n\r\n	[3] -Enfal/60\r\n\r\n\r\n	[4] -Kuleyni, Muhammed b. Yakup, el-Kafi, c.1, s.23, Hadis:15, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, 4. Baskı, HŞ.1365.'),(220,'tr232','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Kesin ve tartışmasız olan şu ki beş vakit namaz ilkin iki rek&acirc;tlı şeklinde teşri ve farz kılınmıştır.&nbsp; Şunda da ş&uuml;phe yok ki ikametgahta (haderde/ kendi memleketi ve vatanında) kılınan namazlara ikişer rek&acirc;t izafe edilmiştir. Şu halde zihinlere takılan soru şu: Yolculukta kılınan namazlara da iki rek&acirc;t izafe edilmiş midir yoksa izafe edilmemiş midir? İşte tartışma noktası olan yer şurasıdır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Şia fakihleri bu bağlamda imamlardan (a.s.) gelen rivayetleri dikkate alarak peygamber (s.a.a.) d&ouml;neminde namaz iki rek&acirc;t şeklinde teşri olunduğu noktasında g&ouml;r&uuml;ş birliğindedir. Mukim ve ikametgahında (haderde) kılınan namaza iki rek&acirc;t izafe edildi ama yolculukta (ikametgahı dışında) kılınan namaza bir şey izafe edilmedi. Ama Ehlis&uuml;nnet kanalından gelen rivayetlere g&ouml;re ve fakihlerinin yolculuk namazı konusundaki g&ouml;r&uuml;şleri farklıdır. Onlardan bir kısmının g&ouml;r&uuml;ş&uuml; Şia &acirc;limlerinin g&ouml;r&uuml;ş&uuml;yle aynıdır. Bir başka kısma g&ouml;re ise yolcu, yolculuk esnasında namazını kasır etmek ile k&acirc;mil kılmak arasında muhayyerdir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Sorunun cevabına ge&ccedil;meden &ouml;nce konuyla alakalı olan ayeti a&ccedil;ıklayacağız daha sonra konuyu tahlil ve inceliyoruz.</p>\r\n\r\n<p>\r\n	Allah u Te&acirc;l&acirc; kuranı kerimde ş&ouml;yle buyuruyor: &ldquo;Ve iza darabt&uuml;m fil erdi fe leyse aleyk&uuml;m c&uuml;nahun en taksuru mines salah,&rdquo;.[1] Yery&uuml;z&uuml;nde sefere &ccedil;ıktığınız vakit, namazı kısaltmanızdan &ouml;t&uuml;r&uuml; size bir g&uuml;nah yoktur.</p>\r\n\r\n<p>\r\n	Akla gelen şu ki bu meselede ihtilafa neden olan temel unsur ayetteki &ldquo;cenah&rdquo; kelimesindeki farklı anlamalardır. Bu nedenle bu kelimenin ne anlama geldiğine değinmek gerekir. &ldquo;cenah&rdquo; kelimesinin l&uuml;gatteki anlamı g&uuml;nahtır. Zira g&uuml;nah haktan sapmaktır.[2] Ayetteki &ldquo;la cunahe&rdquo; (g&uuml;nah yoktur) c&uuml;mlesine dikkatle ehlis&uuml;nnetten bir kısmı ruhsat (caiz) anlamını &ccedil;ıkarmış ve yolculukta namazı kasır etmenin caiz olduğunu savunmuş. Zira bu anlayışa g&ouml;re kuranı kerim ş&ouml;yle buyuruyor: &ldquo;Yery&uuml;z&uuml;nde sefere &ccedil;ıktığınız vakit namazı kısaltmanızdan &ouml;t&uuml;r&uuml; size bir g&uuml;nah yoktur&rdquo;. Bu c&uuml;mlenin tahyire delalet etmesi kasrın gerekliliğine delalet etmekten daha g&uuml;&ccedil;l&uuml;d&uuml;r. Zira cenahı nefiy edilmesi hem vaciple uyumludur hem m&uuml;stahap ve hem de mubahla. Belki de tercih olunanı (mecruh) ile daha fazla uyum i&ccedil;indedir.[3]</p>\r\n\r\n<p>\r\n	Ama vacipliğe delalet eden &ldquo;la cunahe&rdquo; kelimesinden istifade eden buna benzer ayete ve yolculukta namazın kasır edilmesinin vacip olduğuna delalet edip ehlis&uuml;nnet ve Şia kanalından nakledilen rivayetlere dikkatle ayetten şu anlaşılıyor ki ayetin kendisi h&uuml;km&uuml;n hangi t&uuml;rden (vacip, m&uuml;stahap ve mekruh) olduğunu a&ccedil;ıklama amacını taşımıyor. Bilakis kasır edilen namazı teşri ediyor amacını g&uuml;d&uuml;yor. Buna binaen namazı kasır etmek ile k&acirc;mil kılmak arasında yolcu muhayyerdir şeklindeki hi&ccedil;bir delalet bulunmamaktadır. Eğer kasrı terk etme konusunda ruhsatı ve izni olmuş olsaydı ş&ouml;yle demeliydi: eğer kasır etmezse &uuml;zerinde herhangi bir g&uuml;nah kalmazdı.[4]</p>\r\n\r\n<p>\r\n	&Ouml;rnek teşkil etsin diye şu ayete dikkat ediniz: &ldquo;İnnes safa vel mervete min şeairillah, fe men haccel beyte evi&#39;temera &ldquo;fe la cunaha&rdquo; aleyhi ey yettavvefe bihima, ve men tetavvea hayran fe innellahe şakirun aliym&rdquo;.[5]&nbsp; Bu ayeti kerimede de &ldquo;&ldquo;fe la cunaha&rdquo; kelimesi ge&ccedil;mektedir. Bu kelimenin zahir anlamı safa ve Merve arasında sa&rsquo;y&rsquo;in yapılması ve yapılmaması arasında muhayyerdir (&ouml;zg&uuml;rd&uuml;r) anlamına delalet ediyor şeklindedir. Ama M&uuml;sl&uuml;manlar arasından hi&ccedil;bir fakih muhayyerdir şeklindeki g&ouml;r&uuml;ş&uuml; s&ouml;ylememiştir. Zira bu ayeti kerime h&uuml;km&uuml;n t&uuml;r&uuml;n&uuml; belirtmek amacını g&uuml;tmemektedir, bilakis h&uuml;km&uuml;n aslını teşri etme amacını g&uuml;d&uuml;yor. Yani konunun şeri olmadığı konusundaki belirsizliği gidermektir. Ama h&uuml;km&uuml;n t&uuml;r&uuml; (vacip oluşu) ise başka delillerden anlaşılıyor. H&uuml;k&uuml;m&uuml;n t&uuml;r&uuml; değil, bilakis h&uuml;km&uuml;n aslını teşri etme amacını g&uuml;tmekte olan ayetlerin sayısı kuranı kerimde olduk&ccedil;a fazladır. Cihat hakkında ş&ouml;yle buyuruyor: &ldquo;zalikum hayrun lekum&rdquo;.[6] &ldquo;sizin bu ameliniz sizin i&ccedil;in daha hayırlıdır&rdquo;. Orucun teşri edilmesi hakkında ş&ouml;yle buyuruyor: &ldquo;ve en tesumu hayrun lek&uuml;m&rdquo;.[7] &ldquo;oru&ccedil; tutarsanız sizin i&ccedil;in daha hayırlıdır&rdquo;. Hakeza yolculukta namazın kısaltılması (kasır edilmesi) hakkında ş&ouml;yle buyuruyor: &ldquo;fe leyse alek&uuml;m c&uuml;nhun en teksiru mines selati&rdquo;.[8] &ldquo;Dolayısıyla yolculukta namazınızı kısaltarak kılarsanız sizler tarafından inhiraf ger&ccedil;ekleşmiş anlamında değildir&rdquo;.</p>\r\n\r\n<p>\r\n	Fahrudin Tureyhi bu konuyla ilgili ş&ouml;yle diyor: &ldquo;M&uuml;sl&uuml;manlar bu amelin g&uuml;nah olduğuna inanıyorlardı bu nedenle ayeti kerime bu amelin g&uuml;nah olmadığını s&ouml;yl&uuml;yor.[9]</p>\r\n\r\n<p>\r\n	Konumuz olan ayeti kerime de b&ouml;yledir; yani ayeti kerime h&uuml;km&uuml;n t&uuml;r&uuml;n&uuml; belirtmek amacını g&uuml;tm&uuml;yor, bilakis teşri amacını g&uuml;d&uuml;yor.</p>\r\n\r\n<p>\r\n	Zamehşeri ş&ouml;yle diyor: İnsanlar namazı tamam kılmaya alışkanlık kazanmışlardı bu nedenle yolculukta namazı kısaltarak (kasır şeklinde) kılmaları kendilerince bir &ccedil;eşit eksiklik anlamına gelirdi. Bu nedenle kuranı kerim bu vehmi uzaklaştırarak yolculukta namazın kısaltılarak kılınmasında sakınca olmadığını diyor. B&ouml;ylece zihinlerini yolculukta namazı kısaltılarak kılınmasına karşı rahatlatmak istemiştir.[10]</p>\r\n\r\n<p>\r\n	Rivayetler:</p>\r\n\r\n<p>\r\n	İlkin namazın, iki rek&acirc;t (kasır) şeklinde teşri olduğu İslami fıkıh tarihince tartışma g&ouml;t&uuml;rmez bir konudur.[11] Hakeza evinde (ve kendi ikametg&acirc;hında) kılınan namaza iki rek&acirc;t izafe edildiği de kesin ve tartışma g&ouml;t&uuml;rmez.&nbsp; Ama yolculukta kılınan namaza da iki rek&acirc;t izafe edildi mi veya edilmedi mi? konusunda ihtilaf s&ouml;z konusudur. Şia fakihleri Masum imamlar (a.s.) kanalıyla bize kavuşan rivayetlere dikkate alarak şuna ittifak etmişlerdir: İlkin namaz iki rek&acirc;t teşri edildi. Ve evde (ikametg&acirc;hında) kılınan namazlara iki rek&acirc;t izafe edildi ama yolculukta (ikametg&acirc;hının dışında) kılınan namaza bir şey izafe edilmedi. Bilakis ikametg&acirc;hının dışında kılınan namaz ilk teşri edildiği şekliyle (kasır olarak) bakı kaldı.</p>\r\n\r\n<p>\r\n	Ehlis&uuml;nnet Fakihleri ve Onların Kanalından Gelen Rivayetler:</p>\r\n\r\n<p>\r\n	Yolculukta kılınan namaz hakkında ehlis&uuml;nnet kanalından nakledilen rivayetler ve Onların fakihlerinin g&ouml;r&uuml;ş&uuml; farklıdır. Bir kısmının g&ouml;r&uuml;ş&uuml; Şia &acirc;limlerinin g&ouml;r&uuml;ş&uuml;yle aynidir. Yani onlar da şu inan&ccedil;tadırlar ki ikişer rekat şeklinde teşri olunan ilk namaza bir şey izafe edilmemiştir. Buna binaen yolculukta namaz sadece kısaltılmış (kasır) şekliyle kılınacaktır. Ama bir diğer kısım ise yolcunun kısaltılmış veya tamam kılınması arasında muhayyer olduğunu s&ouml;ylemiştir.</p>\r\n\r\n<p>\r\n	Ehlis&uuml;nnetin farklı rivayet&ccedil;ileri tarafından nakledilmiştir ki namaz kısaltılmış şeklinde teşri edilmiştir. Ama ikametgahında (vatanında) kılınan namaza iki rek&acirc;t izafe edildi. Ama yolculukta kılınan namaz hakkında nakledilen rivayetler &uuml;&ccedil; b&ouml;l&uuml;mde değerlendirilmesi m&uuml;mk&uuml;nd&uuml;r:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Namazın kısaltılmış (kasır) şekliyle teşri edildiğini, daha sonra evde kılınan namazlara iki rek&acirc;tın izafe ama yolculukta kılınan namazlara bir şeyin izafe edilmediğini, bilakis &ouml;nceki haleti &uuml;zere (iki rek&acirc;tlı) baki kaldığını a&ccedil;ıklayan rivayetlerdir.</p>\r\n\r\n<p>\r\n	Muhammed b. Haşim Ba&rsquo;ilebeki Velit&rsquo;ten, Velit&rsquo;te Ebu Amru Avzai&rsquo;den&nbsp; o da Zuhri&rsquo;den peygamberin (s.a.a.) namazı hakında sorudu. Zuhri Ona cevaben ş&ouml;yle buyurdu: Urve Aişeden nakletti ki Aişe ş&ouml;yle dedi: &ldquo;Allah u Teala ilkin namazı farz kılarken ikişer, ikişer rekatlı farz kıldı. Ama ikametgahta kılınan namaza iki rek&acirc;t izafe edildi. Yolculukta kılınan namaz ise kendi hali &uuml;zerine (iki rek&acirc;t olarak) baki kaldı&rdquo;. [12]</p>\r\n\r\n<p>\r\n	Vaki&rsquo;i ş&ouml;yle diyor: Hişam b. Urve babasından, babası da Aişe&rsquo;den nakletti ki Aişe ş&ouml;yle dedi: &ldquo;İlkin Namaz farz kılındığında iki rek&acirc;ttı. Daha sonra evde kılınan namazlara iki rek&acirc;t izafe edildi. Netice itibariyle ikametg&acirc;hta (vatanda) kılınan namaz d&ouml;rt rek&acirc;ta y&uuml;kseldi&rdquo;.[13]</p>\r\n\r\n<p>\r\n	Ubeyde Veka b. Ayasdan, Ayas da Ali b. Rabiadan naklediyor ki Ali (a.s.) yolculuğa &ccedil;ıktı ve d&ouml;n&uuml;nceye kadar namazını iki rek&acirc;t kılıyordu&rdquo;.[14]</p>\r\n\r\n<p>\r\n	Osman ve D&ouml;rt Rakatlı Namaz:</p>\r\n\r\n<p>\r\n	S&uuml;fyan Zuhri&rsquo;den o da &ouml;mere&rsquo;den ve o da Aişeden rivayet etti: Namaz teşri edildiği vakitte iki rek&acirc;t iki rek&acirc;ttı. Evde kılınan namaza iki rek&acirc;t izafe edildi ve yolculukta kılınan namaza bir şey izafe edilmedi ve &ouml;nceki haleti &uuml;zerine bakı kaldı. Zuhri diyor: &Ouml;mere&rsquo;den sordum: &Ouml;yle ise neden Aişe yolculukta namazını tam kılıyor. O ş&ouml;yle dedi: Osman&rsquo;ın tevil ettiği gibi o da tevil etti. Hadisin devamında ş&ouml;yle diyor: bu şafi&rsquo;nin a&ccedil;ık hadisidir. M&uuml;sl&uuml;mde kendi sahihinde Ali b. Haşrem den rivayet etti ve buhari de Abdullah b. Muhammedden o da S&uuml;fyandan rivayet etti.</p>\r\n\r\n<p>\r\n	Muhammed b. Abdullah-i hafız ş&ouml;yle diyor: Ebulfazl Muhammed b. İbrahim bize haber verdi: Ahmet b. Seleme Kuteybe b. Saitten, o da Abdullvahit b. Ziyattan, o da A&rsquo;ameş&rsquo;den, o da İbrahimden nakletti: Abdullah b. Yezitten duydum ş&ouml;yle dedi: Minada namazı Osmanın imametiyle d&ouml;rt rek&acirc;t kıldık. Bu konuyu Abdullah b. Mesut&rsquo;a sorduk o istirca (inna lillha ve inna ileyhir raciun) c&uuml;mlesini okudu ve ş&ouml;yle dedi: Biz Minada Peygamber ile namazımızı iki rek&acirc;t kılıyorduk. Peygamberden sonra Ebubekir ile ve ondan sonra &Ouml;mer ile Minada namazımızı iki rek&acirc;t kılıyorduk. Keşke d&ouml;rt rek&acirc;ttan benim payım iki rek&acirc;t kabul edilmiş olsa.</p>\r\n\r\n<p>\r\n	Abdurrahman b. Yezitten naklediyor: Osman Minada namazı d&ouml;rt rek&acirc;t kıldı. Abdullah b. Mesut ş&ouml;yle dedi: Biz minada namazımızı Allah resul&uuml;yle birlikte iki rek&acirc;t kılıyorduk. Peygamberden sonra Ebubekir ve ondan sonra &Ouml;mer ile minada namazımızı iki rek&acirc;t kıldık. Hafstan naklediliyor: Osmanın halifeliğinin ilk yıllarında minada namazımızı onunla birlikte iki rek&acirc;t kıldık. Daha sonra iki rek&acirc;ta iki rek&acirc;t daha izafe etti.[15]</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Namazın kısaltılmış şekilde teşri edildi sonra (ikametgahda veya yolculukta olduğunu belirtmeden) iki rek&acirc;tın izafe edildiğini s&ouml;yleyen rivayetler: Aşağıdaki rivayet bunun bir &ouml;rneğidir: Ubeyde Dvavut b. Ebi Hint&rsquo;ten, o da Şabi&rsquo;den naklediyor: ilkin namaz iki rek&acirc;t, iki rek&acirc;t şeklinde farz kılındı. Peygamber (s.a.a.) Medine&rsquo;ye geldiği zaman her iki rek&acirc;ta iki rek&acirc;t daha izafe etti. Akşam namazı hari&ccedil;, (zira akşam namazı iki rek&acirc;tlı değildi).[16]</p>\r\n\r\n<p>\r\n	Rivayetlerden olan bu iki t&uuml;rden olan rivayetlere ilk bakışta aralarında &ccedil;elişki var olduğu gibi g&ouml;r&uuml;nmektedir. Ama birinci t&uuml;rden olan rivayetler hastır, ikinci t&uuml;rden olan rivayetler ise geneldir. Dolayısıyla &ndash;usul&uuml;l fikıhta has olan delillerin zuhuru genel olan delilerin zuhurundan daha g&uuml;&ccedil;l&uuml; olduğunu s&ouml;yleyen kaide esasınca ikinci t&uuml;rden olan rivayetler birinci t&uuml;rden olan rivayetlerle tahsis ediliyor. Netice itibarıyla rivayetlerin manası ş&ouml;yle olacaktır: Namaza izafe edilen iki rek&acirc;t evde kılınan namaz olmuştur. Yolculukta kılınan namaza bir şey izafe edilmemiştir. Yani vatanda kılınan namaza iki rek&acirc;t izafe edilmiştir.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Namaz iki rek&acirc;t şeklinde teşri edildi ama hem ikametgahta kılınan namaza ve hem yolculukta kılınan namaza iki rekat izafe edildiğini ifade eden rivayetlerdir.</p>\r\n\r\n<p>\r\n	H&uuml;seyin b. İsmail Ahmet b. Muhammed Tabei&rsquo;den, o da Kasım b. Hekem&rsquo;den, o da Ula&rsquo;i b. Zuheyr&rsquo;den, o da Abdurrahman b. Esvet ve o da Aişeden nakletti: &Ouml;mre amellerini yerine getirirken ben Peygamberle birlikte idim. Peygamberin kendisi namazını kısaltılarak kıldı ama ben namazımı tamam kıldım. Peygamber orucunu yedi ama ben oru&ccedil; tutum. Mekke&rsquo;ye girdikten sonra ona sordum: Ey Allahın resul&uuml; (ane ve babam feda olsun size) namazını kısaltılarak kıldınız ama ben tamam kıldım, orucunu yediniz ama ben orucumu tutum. Peygember (s.a.a) cevaben sen iyi ettin ey Aişe anlamını ifade eden ş&ouml;yle bir c&uuml;mle kordu: &ldquo;ahsenti ya Aişe&rdquo; ve bana işk&acirc;l tutmadı.[17]</p>\r\n\r\n<p>\r\n	Ama ehlis&uuml;nnetin bazılarının a&ccedil;ık bir şekilde ifade ettiğince uyduruk, yalan ve hi&ccedil;bir değeri yoktur.[18]&nbsp; Zira (onlarca) Aişenin Mekke&rsquo;ye ulaşıncaya kadar peygamberden hi&ccedil;bir şey sormadan peygambere aykırı bir şekilde namazını tamam kılar ve orucunu tutacak olması &ccedil;ok uzak bir ihtimaldir diyorlar.</p>\r\n\r\n<p>\r\n	Peygamber (s.a.a.), Birinci ve İkinci Halifelerin Yolculuktaki Namazları:</p>\r\n\r\n<p>\r\n	İbni Ulye Ali b. Zeyt&rsquo;ten, o da Ebi Nadre&rsquo;den rivayet etmiştir: Umran b. Husayn bizim toplantımıza geldi. İ&ccedil;imizden bir gen&ccedil; kalktı peygamberin hacda, savaşta ve umrede kıldığı namaz hakkında sordu. Sonra Umran geldi karşımıza ge&ccedil;ti ve ayakta durarak ş&ouml;yle dedi: Bu gen&ccedil; bir soru sordu. Bu soruya vereceğim cevabı sizin de işitmenizi istiyorum. Ben savaşta peygamberle idim peygamber Medine&rsquo;ye d&ouml;n&uuml;nceye kadar namazlarının tamamını iki rek&acirc;t olarak kıldı. Hac da peygamberle beraber idim peygamber Medine&rsquo;ye d&ouml;n&uuml;nceye kadar namazlarının tamamını iki rek&acirc;t şeklinde kıldı. Mekke fethinde de hazır bulunmuştum peygamber on sekiz g&uuml;n Mekke&rsquo;de kalmıştı. Burada da namazlarını ikişer rek&acirc;t kıldı ve Mekke ehline ş&ouml;yle buyurdu: Ben misafir olduğum i&ccedil;in namazımı kısaltılmış şeklinde kılıyorum ama siz namazlarınızı d&ouml;rt rek&acirc;tlı kılınız. Peygamberle (s.a.a.) birlikte &uuml;&ccedil; umre yaptım peygamber Medine&rsquo;ye d&ouml;nene kadar namazlarını ikişer rek&acirc;tlı kıldı. Ebu Bekir ile hac yaptım, onunla birlikte savaştım o da Medine&rsquo;ye d&ouml;nene kadar namazlarını hep ikişer rekatlı kıldı. Birka&ccedil; hac da &Ouml;mer ile birlikte oldum o da Medine&rsquo;ye d&ouml;nene kadar namazlarını ikişer rek&acirc;t kıldı. Osman&rsquo;ın hilafeti d&ouml;neminde de Osman ile birlikte yedi kere hacca gittim o da namazlarını ikişer rekatlı kıldı. Ama daha sonra Mina&rsquo;da namazlarını d&ouml;rt rekatlı kıldı&rdquo;.[19]</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil;&uuml;nc&uuml; Halifenin Yolculukta Namazını Ni&ccedil;in D&ouml;rt Rek&acirc;t Kıldığına Dair Getirdiği Tevcihler:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Eyup ve Bayhaki &uuml;&ccedil;&uuml;nc&uuml; halifenin yolculukta namazını ni&ccedil;in d&ouml;rt rekatlı kıldığına dair getirdiği tevcihi hakkında ş&ouml;yle diyorlar: Osman&rsquo;ın Mina&rsquo;da namazını d&ouml;rt rekat kılmasının illeti şuydu: Orada badeviler (&ccedil;&ouml;ldekiler) &ccedil;ok idi onlara namazın d&ouml;rt rekat olduğunu &ouml;ğretmek i&ccedil;in d&ouml;rt rekat kıldı.</p>\r\n\r\n<p>\r\n	Haseni Abdurrahman b. Hamitten, o da babasından naklediyor: Affan&rsquo;ın oğlu Osman Mina&rsquo;da namazını d&ouml;rt rekatlı kılığında insanlara bir hutbe okudu ve hutbede ş&ouml;yle dedi: Ey insanlar (namaz konusundaki) s&uuml;nnet, Allah resul&uuml;n&uuml;n (s.a.a), birinci ve ikinci halifenin s&uuml;nnetidir. Ama bu sene yeni bir mesele v&uuml;cuda geldi. O da şu ki insanların namazın bu şekilde (ikişer rekat) s&uuml;nnet olduğunu bileceklerinden korktum.</p>\r\n\r\n<p>\r\n	Elbette &uuml;&ccedil;&uuml;nc&uuml; halife de peygamber gibi Mekke ve diğer insanlara ş&ouml;yle demeliydi ki siz d&ouml;rt rek&acirc;t kılınız ama ben misafir olduğumdan dolayı (iki rekat) kılacam.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Yunus Zuhri&rsquo;den naklediyor: Osman Taif&rsquo;ta malları aldığı i&ccedil;in ikamet (kalma) kastını yaptı. Dolayısıyla namazı tamam kıldı. Muğire de İbrahim&rsquo;den naklediyor: Osman namazını d&ouml;rt rek&acirc;t kıldı. Zira orayı kendi vatanı kabul etti.</p>\r\n\r\n<p>\r\n	Şiaların Rivayetleri:</p>\r\n\r\n<p>\r\n	Z&uuml;rare ve Muhammed b. M&uuml;slim ş&ouml;yle diyorlar: İmam Bakıra arz ettik: Yolculukta kılınan namaz hakkında ne diyorsunuz, nasıldır ve ka&ccedil; rekattır? Hazret ş&ouml;yle buyurdu: Allah u Te&acirc;l&acirc; ş&ouml;yle buyuruyor: &ldquo;ve iza dereptum fil ardi&hellip;&rdquo; &ldquo;Yery&uuml;z&uuml;nde sefere &ccedil;ıktığınız vakit namazı kısaltmanızdan &ouml;t&uuml;r&uuml; size bir g&uuml;nah yoktur&rdquo;. Dolayısıyla ikametgahında (vatanda) namazı tamam kılmak vacip olduğu gibi yolculukta da namazı kısaltarak kılmak vaciptir. Z&uuml;rare ve Muhammed b. M&uuml;slim diyorlar ş&ouml;yle dedik: Allah u Te&acirc;l&acirc; ş&ouml;yle buyuruyor: &ldquo;sizin i&ccedil;in g&uuml;nah (harec) yok, b&ouml;yle yapın demiyor. Yani emri ifade edecek bir ifadeyle kısaltarak namazınızı kılın dememiştir ki ondan kasrın farz olduğunu anlayalım. Bu durumda nasıl evde namazın tamam kılınması vacip olduğu gibi yolculukta da iki rek&acirc;tlı kılmanın vacip olduğunu anlayabiliriz? Hazret ş&ouml;yle buyurdu: Allah u Te&acirc;l&acirc; Safa ve Merve arasında yapılan say hakkında ş&ouml;yle buyurmuyor mu?&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &ldquo;fe men haccel beyte evi&#39;temera &ldquo;fe la cunaha&rdquo; aleyhi ey yettavvefe bihima, ve men tetavvea hayran fe innellahe şakirun aliym&rdquo;. Her kim hac veya &ouml;mre yaparsa safa ve Merve arasında say yapmasında harec (g&uuml;nah) yoktur. Safa ve Merve arasında say etmenin vacip olduğunu bilmiyorsunuz mu? Zira Allah u Te&acirc;l&acirc; kendi kitabında onu zikretmiş ve peygamberi de say hakkındaki ayeti a&ccedil;ıklamış ve uygulamıştır. Aynen bu şekilde yolculukta namazın kısaltılması da Allahın resul&uuml; uygulamıştır. Allah u Te&acirc;l&acirc; da aynı kelimeyle kendi kitabında zikretmiştir&hellip;</p>\r\n\r\n<p>\r\n	Allah ın resul&uuml; (s.a.a.) &ldquo;zi haşeb&rdquo;[20] mıntıkasına yolculuk yaptı namazını kasır etti ve orucunu yedi. Ondan sonra bu amel s&uuml;nnet durumuna geldi&hellip;[21] Daha &ouml;nce a&ccedil;ıklandığı &uuml;zere ilkin namaz iki rek&acirc;t iki rek&acirc;t teşri olundu ama sonradan evde kılınan &ouml;ğlen, ikindi ve yatsı namazlarına ikişer rek&acirc;t izafe edildi. Yolculuk namazına da bir şey izafe edildi mi veya bir şey izafe edilmedi konusunda ş&uuml;phe ettiğimizde kaide (asıl) bize şunu der: izafe edilmemiştir.</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Nisa, 101.</p>\r\n\r\n<p>\r\n	[2] TUREYHİ, Fahruddin, &ldquo;mecmeul &ndash; Bahreyn&rdquo;, H&Uuml;SEYNİ, seyit Ahmet, baskı, 3, Tahran: kitap furuşi murtezevi, 1375, h. şemsi, c. 2, s. 346.</p>\r\n\r\n<p>\r\n	[3] İSTERABADİ, Muhammed b. Ali, &ldquo;ayatu&rsquo;l &ndash; ahkam&rdquo;, baskı, 1, Tahran: mektebetul &ndash; miraci, c. 1, s. 266.</p>\r\n\r\n<p>\r\n	[4] Muhaddis Nuri, &ldquo;m&uuml;stedrek&uuml;l &ndash; vesail&rdquo;, Kum: m&uuml;esesei alulbeyt&rdquo;, 1408, h. kameri, c. 9, s. 437. Elbette bu konu Safa ve Merve arasında yapılan say hakkında olan rivayette zikredilmiştir ve buraya tatbik edilmiştir.</p>\r\n\r\n<p>\r\n	[5] Bakara, 158; &ldquo;Ş&uuml;phesiz Safa ile Merve, Allah&rsquo;ın (dininin) nişanelerindendir. Onun i&ccedil;in her kim hac ve umre niyetiyle K&acirc;be&rsquo;yi ziyaret eder ve onları da tavaf ederse, bunda bir g&uuml;nah yoktur. Her kim de g&ouml;nl&uuml;nden koparak bir hayır işlerse, ş&uuml;phesiz Allah onu bilir, karşılığını verir&rdquo;.</p>\r\n\r\n<p>\r\n	[6] Bakara, 54.</p>\r\n\r\n<p>\r\n	[7] Bakara, 184.</p>\r\n\r\n<p>\r\n	[8] TABATABAİ, Muhammed H&uuml;seyin, &ldquo;terc&uuml;me el-mizan&rdquo;, baskı, 5, Kum: defteri intişarati İslami camiayi m&uuml;dderisin havzayi ilmiyei kum, 1374, h. şemsi, c. 1, s. 580.</p>\r\n\r\n<p>\r\n	[9] MUHADDİS-İ NURİ, &ldquo;m&uuml;sterekul &ndash; vesail&rdquo;, c. 9, s. 437.</p>\r\n\r\n<p>\r\n	[10] ZAMAHŞERİ CARULLAH, Ebulkasım Muhammed b. Amru b. Ahmet, &ldquo;el &ndash; keşşaf an hakaiki gavamidit &ndash; tenzil&rdquo;, baskı, 3, Beyrut: darul kitabi&rsquo;l &ndash; Arabi, 1407, c. 1, s. 454; BAYDAVİ, Nasıruddin ebul &ndash; hayr Abdullah b. &Ouml;mer b. Muhammed, &ldquo;envarut &ndash; tenzil ve esfarut &ndash; tevil&rdquo;, baskı, 1, Beyrut: daru ihya&rsquo;ut &ndash; turasul &ndash; Arabi, 1418, h. kameri, c. 1, s. 492; HİLLİ,&nbsp; seyit Ali b. Tavus, &ldquo;tefsir-i ebu saud, sadu suud lin-nufusi mendud&rdquo;, Kum: Muhammed Kazım el-ketbi, c. 2, s. 147.</p>\r\n\r\n<p>\r\n	[11] Ebu abdurrahman, Ahmet b. Ali b. Şuayb b. Ali b. Nisai Nişaburi, &ldquo;s&uuml;nenin &ndash; nesai&rdquo;, c. 2, s. 232, hadis no: 490, mevki&rsquo;ul İslam. {&ldquo;/HYPERLINK &quot;http://www.al-islam.com} (al - mektebetu&rsquo;ş - şamile); ibni ebi Şeybe Kufi, musanıf ibni ebi Şeybe, c. 2, s. 337, sayti yasub (al - mektebetu&rsquo;ş - şamile); ebu Yala Musili, &ldquo;m&uuml;snedi ebi Yala musili&quot;, c. 6, s. 188; TAHAVİ, &ldquo;m&uuml;şkilatu&rsquo;l &ndash; asar&rdquo;, sayt-i el-islam, {&ldquo;/HYPERLINK &quot;http://www.al-islam.com} (al - mektebetuş - şamile).</p>\r\n\r\n<p>\r\n	[12] Ebu abdurrahman, Ahmet bi Ali b. Şuayb b. Ali b. Nisai Nişaburi, &ldquo;s&uuml;nenin &ndash; nesai&rdquo;, c. 2, s. 232, hadis no: 490.</p>\r\n\r\n<p>\r\n	[13] İbni ebi Şeybe Kufi, c. 3, s. 337.</p>\r\n\r\n<p>\r\n	[14] A.g.e.</p>\r\n\r\n<p>\r\n	[15] Beyhaki, &ldquo;s&uuml;nen&uuml; kubra&rdquo;, c. 3, s. 143, sayt: {&ldquo;/HYPERLINK &quot;http://www.al-islam.com} (al - mektebetu&rsquo;ş - şamile).</p>\r\n\r\n<p>\r\n	[16] İbni ebi Şeybe Kufi, &ldquo;Musanif ibni ebi Şeybe&rdquo;, c. 8, s. 355; BEYHAKİ, &ldquo;marifetus &ndash; s&uuml;neni vel-asar&rdquo;, c. 2, s. 352, {&ldquo;/HYPERLINK &quot;http://www.al-islam.com} (al - mektebetu&rsquo;ş - şamile); TAHAVİ, &ldquo;m&uuml;şk&uuml;l&uuml;l - asar&rdquo;, c. 9, s. 272.</p>\r\n\r\n<p>\r\n	[17] DARU KUTNİ, &ldquo;s&uuml;nen&uuml; dar-u kutni&rdquo;, c. 6, s. 59, mevkiu vezaretil &ndash; evkafi el-misriye, {&ldquo;/HYPERLINK &quot;http://www.al-islam.com} (al - mektebetu&rsquo;ş - şamile).</p>\r\n\r\n<p>\r\n	[18] Muhammed Reşid Rıza, &ldquo;tefsirul &ndash; kuranil &ndash; hekim (tefsiri el-menar), baskı, 2, Beyrut/L&uuml;bnan: darul &ndash; marife bırayi &ccedil;ap ve neşt, c. 5, s. 368 &ndash; 370.</p>\r\n\r\n<p>\r\n	[19] İbni Ebi Şeybe Kufi, &ldquo;Musanif ibni ebi Şeybe&rdquo;, c. 2, s. 337.</p>\r\n\r\n<p>\r\n	[20] Medine&rsquo;den bu yere kadar bir g&uuml;nl&uuml;k bir mesafedir. Medine&rsquo;den oraya kadar yirmi d&ouml;rt meyl (sekiz farsah)dır.</p>\r\n\r\n<p>\r\n	[21] SADUK, &ldquo;men la yahdurul &ndash; fakih&rdquo;, Kum: intişarat-i camiayi mudderisin, 1413, h. kameri, c. 1, s. 434 ve 435; Saduk, &ldquo;men la yahdurul fakih&rdquo;, terc&uuml;me: GAFFARİ, c. 2, bab: (der beyan nemaz sefer), s. 110 &ndash; 112.</p>\r\n','Kesin ve tartışmasız olan şu ki beş vakit namaz ilkin iki rek&acirc;tlı şeklinde teşri ve farz kılınmıştır.&nbsp; Şunda da ş&uuml;phe yok ki ikametgahta (haderde/ kendi memleketi ve vatanında) kılınan namazlara ikişer rek&acirc;t izafe edilmiştir. Şu halde zihinlere takılan soru şu: Yolculukta kılınan namazlara da iki rek&acirc;t izafe edilmiş midir yoksa izafe edilmemiş midir? İşte tartışma noktası olan yer şurasıdır.\r\n\r\n	\r\n		Şia fakihleri bu bağlamda imamlardan (a.s.) gelen rivayetleri dikkate alarak peygamber (s.a.a.) d&ouml;neminde namaz iki rek&acirc;t şeklinde teşri olunduğu noktasında g&ouml;r&uuml;ş birliğindedir. Mukim ve ikametgahında (haderde) kılınan namaza iki rek&acirc;t izafe edildi ama yolculukta (ikametgahı dışında) kılınan namaza bir şey izafe edilmedi. Ama Ehlis&uuml;nnet kanalından gelen rivayetlere g&ouml;re ve fakihlerinin yolculuk namazı konusundaki g&ouml;r&uuml;şleri farklıdır. Onlardan bir kısmının g&ouml;r&uuml;ş&uuml; Şia &acirc;limlerinin g&ouml;r&uuml;ş&uuml;yle aynıdır. Bir başka kısma g&ouml;re ise yolcu, yolculuk esnasında namazını kasır etmek ile k&acirc;mil kılmak arasında muhayyerdir.','&nbsp;Sorunun cevabına ge&ccedil;meden &ouml;nce konuyla alakalı olan ayeti a&ccedil;ıklayacağız daha sonra konuyu tahlil ve inceliyoruz.\r\n\r\n\r\n	Allah u Te&acirc;l&acirc; kuranı kerimde ş&ouml;yle buyuruyor: &ldquo;Ve iza darabt&uuml;m fil erdi fe leyse aleyk&uuml;m c&uuml;nahun en taksuru mines salah,&rdquo;.[1] Yery&uuml;z&uuml;nde sefere &ccedil;ıktığınız vakit, namazı kısaltmanızdan &ouml;t&uuml;r&uuml; size bir g&uuml;nah yoktur.\r\n\r\n\r\n	Akla gelen şu ki bu meselede ihtilafa neden olan temel unsur ayetteki &ldquo;cenah&rdquo; kelimesindeki farklı anlamalardır. Bu nedenle bu kelimenin ne anlama geldiğine değinmek gerekir. &ldquo;cenah&rdquo; kelimesinin l&uuml;gatteki anlamı g&uuml;nahtır. Zira g&uuml;nah haktan sapmaktır.[2] Ayetteki &ldquo;la cunahe&rdquo; (g&uuml;nah yoktur) c&uuml;mlesine dikkatle ehlis&uuml;nnetten bir kısmı ruhsat (caiz) anlamını &ccedil;ıkarmış ve yolculukta namazı kasır etmenin caiz olduğunu savunmuş. Zira bu anlayışa g&ouml;re kuranı kerim ş&ouml;yle buyuruyor: &ldquo;Yery&uuml;z&uuml;nde sefere &ccedil;ıktığınız vakit namazı kısaltmanızdan &ouml;t&uuml;r&uuml; size bir g&uuml;nah yoktur&rdquo;. Bu c&uuml;mlenin tahyire delalet etmesi kasrın gerekliliğine delalet etmekten daha g&uuml;&ccedil;l&uuml;d&uuml;r. Zira cenahı nefiy edilmesi hem vaciple uyumludur hem m&uuml;stahap ve hem de mubahla. Belki de tercih olunanı (mecruh) ile daha fazla uyum i&ccedil;indedir.[3]\r\n\r\n\r\n	Ama vacipliğe delalet eden &ldquo;la cunahe&rdquo; kelimesinden istifade eden buna benzer ayete ve yolculukta namazın kasır edilmesinin vacip olduğuna delalet edip ehlis&uuml;nnet ve Şia kanalından nakledilen rivayetlere dikkatle ayetten şu anlaşılıyor ki ayetin kendisi h&uuml;km&uuml;n hangi t&uuml;rden (vacip, m&uuml;stahap ve mekruh) olduğunu a&ccedil;ıklama amacını taşımıyor. Bilakis kasır edilen namazı teşri ediyor amacını g&uuml;d&uuml;yor. Buna binaen namazı kasır etmek ile k&acirc;mil kılmak arasında yolcu muhayyerdir şeklindeki hi&ccedil;bir delalet bulunmamaktadır. Eğer kasrı terk etme konusunda ruhsatı ve izni olmuş olsaydı ş&ouml;yle demeliydi: eğer kasır etmezse &uuml;zerinde herhangi bir g&uuml;nah kalmazdı.[4]\r\n\r\n\r\n	&Ouml;rnek teşkil etsin diye şu ayete dikkat ediniz: &ldquo;İnnes safa vel mervete min şeairillah, fe men haccel beyte evi&#39;temera &ldquo;fe la cunaha&rdquo; aleyhi ey yettavvefe bihima, ve men tetavvea hayran fe innellahe şakirun aliym&rdquo;.[5]&nbsp; Bu ayeti kerimede de &ldquo;&ldquo;fe la cunaha&rdquo; kelimesi ge&ccedil;mektedir. Bu kelimenin zahir anlamı safa ve Merve arasında sa&rsquo;y&rsquo;in yapılması ve yapılmaması arasında muhayyerdir (&ouml;zg&uuml;rd&uuml;r) anlamına delalet ediyor şeklindedir. Ama M&uuml;sl&uuml;manlar arasından hi&ccedil;bir fakih muhayyerdir şeklindeki g&ouml;r&uuml;ş&uuml; s&ouml;ylememiştir. Zira bu ayeti kerime h&uuml;km&uuml;n t&uuml;r&uuml;n&uuml; belirtmek amacını g&uuml;tmemektedir, bilakis h&uuml;km&uuml;n aslını teşri etme amacını g&uuml;d&uuml;yor. Yani konunun şeri olmadığı konusundaki belirsizliği gidermektir. Ama h&uuml;km&uuml;n t&uuml;r&uuml; (vacip oluşu) ise başka delillerden anlaşılıyor. H&uuml;k&uuml;m&uuml;n t&uuml;r&uuml; değil, bilakis h&uuml;km&uuml;n aslını teşri etme amacını g&uuml;tmekte olan ayetlerin sayısı kuranı kerimde olduk&ccedil;a fazladır. Cihat hakkında ş&ouml;yle buyuruyor: &ldquo;zalikum hayrun lekum&rdquo;.[6] &ldquo;sizin bu ameliniz sizin i&ccedil;in daha hayırlıdır&rdquo;. Orucun teşri edilmesi hakkında ş&ouml;yle buyuruyor: &ldquo;ve en tesumu hayrun lek&uuml;m&rdquo;.[7] &ldquo;oru&ccedil; tutarsanız sizin i&ccedil;in daha hayırlıdır&rdquo;. Hakeza yolculukta namazın kısaltılması (kasır edilmesi) hakkında ş&ouml;yle buyuruyor: &ldquo;fe leyse alek&uuml;m c&uuml;nhun en teksiru mines selati&rdquo;.[8] &ldquo;Dolayısıyla yolculukta namazınızı kısaltarak kılarsanız sizler tarafından inhiraf ger&ccedil;ekleşmiş anlamında değildir&rdquo;.\r\n\r\n\r\n	Fahrudin Tureyhi bu konuyla ilgili ş&ouml;yle diyor: &ldquo;M&uuml;sl&uuml;manlar bu amelin g&uuml;nah olduğuna inanıyorlardı bu nedenle ayeti kerime bu amelin g&uuml;nah olmadığını s&ouml;yl&uuml;yor.[9]\r\n\r\n\r\n	Konumuz olan ayeti kerime de b&ouml;yledir; yani ayeti kerime h&uuml;km&uuml;n t&uuml;r&uuml;n&uuml; belirtmek amacını g&uuml;tm&uuml;yor, bilakis teşri amacını g&uuml;d&uuml;yor.\r\n\r\n\r\n	Zamehşeri ş&ouml;yle diyor: İnsanlar namazı tamam kılmaya alışkanlık kazanmışlardı bu nedenle yolculukta namazı kısaltarak (kasır şeklinde) kılmaları kendilerince bir &ccedil;eşit eksiklik anlamına gelirdi. Bu nedenle kuranı kerim bu vehmi uzaklaştırarak yolculukta namazın kısaltılarak kılınmasında sakınca olmadığını diyor. B&ouml;ylece zihinlerini yolculukta namazı kısaltılarak kılınmasına karşı rahatlatmak istemiştir.[10]\r\n\r\n\r\n	Rivayetler:\r\n\r\n\r\n	İlkin namazın, iki rek&acirc;t (kasır) şeklinde teşri olduğu İslami fıkıh tarihince tartışma g&ouml;t&uuml;rmez bir konudur.[11] Hakeza evinde (ve kendi ikametg&acirc;hında) kılınan namaza iki rek&acirc;t izafe edildiği de kesin ve tartışma g&ouml;t&uuml;rmez.&nbsp; Ama yolculukta kılınan namaza da iki rek&acirc;t izafe edildi mi veya edilmedi mi? konusunda ihtilaf s&ouml;z konusudur. Şia fakihleri Masum imamlar (a.s.) kanalıyla bize kavuşan rivayetlere dikkate alarak şuna ittifak etmişlerdir: İlkin namaz iki rek&acirc;t teşri edildi. Ve evde (ikametg&acirc;hında) kılınan namazlara iki rek&acirc;t izafe edildi ama yolculukta (ikametg&acirc;hının dışında) kılınan namaza bir şey izafe edilmedi. Bilakis ikametg&acirc;hının dışında kılınan namaz ilk teşri edildiği şekliyle (kasır olarak) bakı kaldı.\r\n\r\n\r\n	Ehlis&uuml;nnet Fakihleri ve Onların Kanalından Gelen Rivayetler:\r\n\r\n\r\n	Yolculukta kılınan namaz hakkında ehlis&uuml;nnet kanalından nakledilen rivayetler ve Onların fakihlerinin g&ouml;r&uuml;ş&uuml; farklıdır. Bir kısmının g&ouml;r&uuml;ş&uuml; Şia &acirc;limlerinin g&ouml;r&uuml;ş&uuml;yle aynidir. Yani onlar da şu inan&ccedil;tadırlar ki ikişer rekat şeklinde teşri olunan ilk namaza bir şey izafe edilmemiştir. Buna binaen yolculukta namaz sadece kısaltılmış (kasır) şekliyle kılınacaktır. Ama bir diğer kısım ise yolcunun kısaltılmış veya tamam kılınması arasında muhayyer olduğunu s&ouml;ylemiştir.\r\n\r\n\r\n	Ehlis&uuml;nnetin farklı rivayet&ccedil;ileri tarafından nakledilmiştir ki namaz kısaltılmış şeklinde teşri edilmiştir. Ama ikametgahında (vatanında) kılınan namaza iki rek&acirc;t izafe edildi. Ama yolculukta kılınan namaz hakkında nakledilen rivayetler &uuml;&ccedil; b&ouml;l&uuml;mde değerlendirilmesi m&uuml;mk&uuml;nd&uuml;r:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Namazın kısaltılmış (kasır) şekliyle teşri edildiğini, daha sonra evde kılınan namazlara iki rek&acirc;tın izafe ama yolculukta kılınan namazlara bir şeyin izafe edilmediğini, bilakis &ouml;nceki haleti &uuml;zere (iki rek&acirc;tlı) baki kaldığını a&ccedil;ıklayan rivayetlerdir.\r\n\r\n\r\n	Muhammed b. Haşim Ba&rsquo;ilebeki Velit&rsquo;ten, Velit&rsquo;te Ebu Amru Avzai&rsquo;den&nbsp; o da Zuhri&rsquo;den peygamberin (s.a.a.) namazı hakında sorudu. Zuhri Ona cevaben ş&ouml;yle buyurdu: Urve Aişeden nakletti ki Aişe ş&ouml;yle dedi: &ldquo;Allah u Teala ilkin namazı farz kılarken ikişer, ikişer rekatlı farz kıldı. Ama ikametgahta kılınan namaza iki rek&acirc;t izafe edildi. Yolculukta kılınan namaz ise kendi hali &uuml;zerine (iki rek&acirc;t olarak) baki kaldı&rdquo;. [12]\r\n\r\n\r\n	Vaki&rsquo;i ş&ouml;yle diyor: Hişam b. Urve babasından, babası da Aişe&rsquo;den nakletti ki Aişe ş&ouml;yle dedi: &ldquo;İlkin Namaz farz kılındığında iki rek&acirc;ttı. Daha sonra evde kılınan namazlara iki rek&acirc;t izafe edildi. Netice itibariyle ikametg&acirc;hta (vatanda) kılınan namaz d&ouml;rt rek&acirc;ta y&uuml;kseldi&rdquo;.[13]\r\n\r\n\r\n	Ubeyde Veka b. Ayasdan, Ayas da Ali b. Rabiadan naklediyor ki Ali (a.s.) yolculuğa &ccedil;ıktı ve d&ouml;n&uuml;nceye kadar namazını iki rek&acirc;t kılıyordu&rdquo;.[14]\r\n\r\n\r\n	Osman ve D&ouml;rt Rakatlı Namaz:\r\n\r\n\r\n	S&uuml;fyan Zuhri&rsquo;den o da &ouml;mere&rsquo;den ve o da Aişeden rivayet etti: Namaz teşri edildiği vakitte iki rek&acirc;t iki rek&acirc;ttı. Evde kılınan namaza iki rek&acirc;t izafe edildi ve yolculukta kılınan namaza bir şey izafe edilmedi ve &ouml;nceki haleti &uuml;zerine bakı kaldı. Zuhri diyor: &Ouml;mere&rsquo;den sordum: &Ouml;yle ise neden Aişe yolculukta namazını tam kılıyor. O ş&ouml;yle dedi: Osman&rsquo;ın tevil ettiği gibi o da tevil etti. Hadisin devamında ş&ouml;yle diyor: bu şafi&rsquo;nin a&ccedil;ık hadisidir. M&uuml;sl&uuml;mde kendi sahihinde Ali b. Haşrem den rivayet etti ve buhari de Abdullah b. Muhammedden o da S&uuml;fyandan rivayet etti.\r\n\r\n\r\n	Muhammed b. Abdullah-i hafız ş&ouml;yle diyor: Ebulfazl Muhammed b. İbrahim bize haber verdi: Ahmet b. Seleme Kuteybe b. Saitten, o da Abdullvahit b. Ziyattan, o da A&rsquo;ameş&rsquo;den, o da İbrahimden nakletti: Abdullah b. Yezitten duydum ş&ouml;yle dedi: Minada namazı Osmanın imametiyle d&ouml;rt rek&acirc;t kıldık. Bu konuyu Abdullah b. Mesut&rsquo;a sorduk o istirca (inna lillha ve inna ileyhir raciun) c&uuml;mlesini okudu ve ş&ouml;yle dedi: Biz Minada Peygamber ile namazımızı iki rek&acirc;t kılıyorduk. Peygamberden sonra Ebubekir ile ve ondan sonra &Ouml;mer ile Minada namazımızı iki rek&acirc;t kılıyorduk. Keşke d&ouml;rt rek&acirc;ttan benim payım iki rek&acirc;t kabul edilmiş olsa.\r\n\r\n\r\n	Abdurrahman b. Yezitten naklediyor: Osman Minada namazı d&ouml;rt rek&acirc;t kıldı. Abdullah b. Mesut ş&ouml;yle dedi: Biz minada namazımızı Allah resul&uuml;yle birlikte iki rek&acirc;t kılıyorduk. Peygamberden sonra Ebubekir ve ondan sonra &Ouml;mer ile minada namazımızı iki rek&acirc;t kıldık. Hafstan naklediliyor: Osmanın halifeliğinin ilk yıllarında minada namazımızı onunla birlikte iki rek&acirc;t kıldık. Daha sonra iki rek&acirc;ta iki rek&acirc;t daha izafe etti.[15]\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Namazın kısaltılmış şekilde teşri edildi sonra (ikametgahda veya yolculukta olduğunu belirtmeden) iki rek&acirc;tın izafe edildiğini s&ouml;yleyen rivayetler: Aşağıdaki rivayet bunun bir &ouml;rneğidir: Ubeyde Dvavut b. Ebi Hint&rsquo;ten, o da Şabi&rsquo;den naklediyor: ilkin namaz iki rek&acirc;t, iki rek&acirc;t şeklinde farz kılındı. Peygamber (s.a.a.) Medine&rsquo;ye geldiği zaman her iki rek&acirc;ta iki rek&acirc;t daha izafe etti. Akşam namazı hari&ccedil;, (zira akşam namazı iki rek&acirc;tlı değildi).[16]\r\n\r\n\r\n	Rivayetlerden olan bu iki t&uuml;rden olan rivayetlere ilk bakışta aralarında &ccedil;elişki var olduğu gibi g&ouml;r&uuml;nmektedir. Ama birinci t&uuml;rden olan rivayetler hastır, ikinci t&uuml;rden olan rivayetler ise geneldir. Dolayısıyla &ndash;usul&uuml;l fikıhta has olan delillerin zuhuru genel olan delilerin zuhurundan daha g&uuml;&ccedil;l&uuml; olduğunu s&ouml;yleyen kaide esasınca ikinci t&uuml;rden olan rivayetler birinci t&uuml;rden olan rivayetlerle tahsis ediliyor. Netice itibarıyla rivayetlerin manası ş&ouml;yle olacaktır: Namaza izafe edilen iki rek&acirc;t evde kılınan namaz olmuştur. Yolculukta kılınan namaza bir şey izafe edilmemiştir. Yani vatanda kılınan namaza iki rek&acirc;t izafe edilmiştir.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Namaz iki rek&acirc;t şeklinde teşri edildi ama hem ikametgahta kılınan namaza ve hem yolculukta kılınan namaza iki rekat izafe edildiğini ifade eden rivayetlerdir.\r\n\r\n\r\n	H&uuml;seyin b. İsmail Ahmet b. Muhammed Tabei&rsquo;den, o da Kasım b. Hekem&rsquo;den, o da Ula&rsquo;i b. Zuheyr&rsquo;den, o da Abdurrahman b. Esvet ve o da Aişeden nakletti: &Ouml;mre amellerini yerine getirirken ben Peygamberle birlikte idim. Peygamberin kendisi namazını kısaltılarak kıldı ama ben namazımı tamam kıldım. Peygamber orucunu yedi ama ben oru&ccedil; tutum. Mekke&rsquo;ye girdikten sonra ona sordum: Ey Allahın resul&uuml; (ane ve babam feda olsun size) namazını kısaltılarak kıldınız ama ben tamam kıldım, orucunu yediniz ama ben orucumu tutum. Peygember (s.a.a) cevaben sen iyi ettin ey Aişe anlamını ifade eden ş&ouml;yle bir c&uuml;mle kordu: &ldquo;ahsenti ya Aişe&rdquo; ve bana işk&acirc;l tutmadı.[17]\r\n\r\n\r\n	Ama ehlis&uuml;nnetin bazılarının a&ccedil;ık bir şekilde ifade ettiğince uyduruk, yalan ve hi&ccedil;bir değeri yoktur.[18]&nbsp; Zira (onlarca) Aişenin Mekke&rsquo;ye ulaşıncaya kadar peygamberden hi&ccedil;bir şey sormadan peygambere aykırı bir şekilde namazını tamam kılar ve orucunu tutacak olması &ccedil;ok uzak bir ihtimaldir diyorlar.\r\n\r\n\r\n	Peygamber (s.a.a.), Birinci ve İkinci Halifelerin Yolculuktaki Namazları:\r\n\r\n\r\n	İbni Ulye Ali b. Zeyt&rsquo;ten, o da Ebi Nadre&rsquo;den rivayet etmiştir: Umran b. Husayn bizim toplantımıza geldi. İ&ccedil;imizden bir gen&ccedil; kalktı peygamberin hacda, savaşta ve umrede kıldığı namaz hakkında sordu. Sonra Umran geldi karşımıza ge&ccedil;ti ve ayakta durarak ş&ouml;yle dedi: Bu gen&ccedil; bir soru sordu. Bu soruya vereceğim cevabı sizin de işitmenizi istiyorum. Ben savaşta peygamberle idim peygamber Medine&rsquo;ye d&ouml;n&uuml;nceye kadar namazlarının tamamını iki rek&acirc;t olarak kıldı. Hac da peygamberle beraber idim peygamber Medine&rsquo;ye d&ouml;n&uuml;nceye kadar namazlarının tamamını iki rek&acirc;t şeklinde kıldı. Mekke fethinde de hazır bulunmuştum peygamber on sekiz g&uuml;n Mekke&rsquo;de kalmıştı. Burada da namazlarını ikişer rek&acirc;t kıldı ve Mekke ehline ş&ouml;yle buyurdu: Ben misafir olduğum i&ccedil;in namazımı kısaltılmış şeklinde kılıyorum ama siz namazlarınızı d&ouml;rt rek&acirc;tlı kılınız. Peygamberle (s.a.a.) birlikte &uuml;&ccedil; umre yaptım peygamber Medine&rsquo;ye d&ouml;nene kadar namazlarını ikişer rek&acirc;tlı kıldı. Ebu Bekir ile hac yaptım, onunla birlikte savaştım o da Medine&rsquo;ye d&ouml;nene kadar namazlarını hep ikişer rekatlı kıldı. Birka&ccedil; hac da &Ouml;mer ile birlikte oldum o da Medine&rsquo;ye d&ouml;nene kadar namazlarını ikişer rek&acirc;t kıldı. Osman&rsquo;ın hilafeti d&ouml;neminde de Osman ile birlikte yedi kere hacca gittim o da namazlarını ikişer rekatlı kıldı. Ama daha sonra Mina&rsquo;da namazlarını d&ouml;rt rekatlı kıldı&rdquo;.[19]\r\n\r\n\r\n	&Uuml;&ccedil;&uuml;nc&uuml; Halifenin Yolculukta Namazını Ni&ccedil;in D&ouml;rt Rek&acirc;t Kıldığına Dair Getirdiği Tevcihler:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Eyup ve Bayhaki &uuml;&ccedil;&uuml;nc&uuml; halifenin yolculukta namazını ni&ccedil;in d&ouml;rt rekatlı kıldığına dair getirdiği tevcihi hakkında ş&ouml;yle diyorlar: Osman&rsquo;ın Mina&rsquo;da namazını d&ouml;rt rekat kılmasının illeti şuydu: Orada badeviler (&ccedil;&ouml;ldekiler) &ccedil;ok idi onlara namazın d&ouml;rt rekat olduğunu &ouml;ğretmek i&ccedil;in d&ouml;rt rekat kıldı.\r\n\r\n\r\n	Haseni Abdurrahman b. Hamitten, o da babasından naklediyor: Affan&rsquo;ın oğlu Osman Mina&rsquo;da namazını d&ouml;rt rekatlı kılığında insanlara bir hutbe okudu ve hutbede ş&ouml;yle dedi: Ey insanlar (namaz konusundaki) s&uuml;nnet, Allah resul&uuml;n&uuml;n (s.a.a), birinci ve ikinci halifenin s&uuml;nnetidir. Ama bu sene yeni bir mesele v&uuml;cuda geldi. O da şu ki insanların namazın bu şekilde (ikişer rekat) s&uuml;nnet olduğunu bileceklerinden korktum.\r\n\r\n\r\n	Elbette &uuml;&ccedil;&uuml;nc&uuml; halife de peygamber gibi Mekke ve diğer insanlara ş&ouml;yle demeliydi ki siz d&ouml;rt rek&acirc;t kılınız ama ben misafir olduğumdan dolayı (iki rekat) kılacam.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Yunus Zuhri&rsquo;den naklediyor: Osman Taif&rsquo;ta malları aldığı i&ccedil;in ikamet (kalma) kastını yaptı. Dolayısıyla namazı tamam kıldı. Muğire de İbrahim&rsquo;den naklediyor: Osman namazını d&ouml;rt rek&acirc;t kıldı. Zira orayı kendi vatanı kabul etti.\r\n\r\n\r\n	Şiaların Rivayetleri:\r\n\r\n\r\n	Z&uuml;rare ve Muhammed b. M&uuml;slim ş&ouml;yle diyorlar: İmam Bakıra arz ettik: Yolculukta kılınan namaz hakkında ne diyorsunuz, nasıldır ve ka&ccedil; rekattır? Hazret ş&ouml;yle buyurdu: Allah u Te&acirc;l&acirc; ş&ouml;yle buyuruyor: &ldquo;ve iza dereptum fil ardi&hellip;&rdquo; &ldquo;Yery&uuml;z&uuml;nde sefere &ccedil;ıktığınız vakit namazı kısaltmanızdan &ouml;t&uuml;r&uuml; size bir g&uuml;nah yoktur&rdquo;. Dolayısıyla ikametgahında (vatanda) namazı tamam kılmak vacip olduğu gibi yolculukta da namazı kısaltarak kılmak vaciptir. Z&uuml;rare ve Muhammed b. M&uuml;slim diyorlar ş&ouml;yle dedik: Allah u Te&acirc;l&acirc; ş&ouml;yle buyuruyor: &ldquo;sizin i&ccedil;in g&uuml;nah (harec) yok, b&ouml;yle yapın demiyor. Yani emri ifade edecek bir ifadeyle kısaltarak namazınızı kılın dememiştir ki ondan kasrın farz olduğunu anlayalım. Bu durumda nasıl evde namazın tamam kılınması vacip olduğu gibi yolculukta da iki rek&acirc;tlı kılmanın vacip olduğunu anlayabiliriz? Hazret ş&ouml;yle buyurdu: Allah u Te&acirc;l&acirc; Safa ve Merve arasında yapılan say hakkında ş&ouml;yle buyurmuyor mu?&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &ldquo;fe men haccel beyte evi&#39;temera &ldquo;fe la cunaha&rdquo; aleyhi ey yettavvefe bihima, ve men tetavvea hayran fe innellahe şakirun aliym&rdquo;. Her kim hac veya &ouml;mre yaparsa safa ve Merve arasında say yapmasında harec (g&uuml;nah) yoktur. Safa ve Merve arasında say etmenin vacip olduğunu bilmiyorsunuz mu? Zira Allah u Te&acirc;l&acirc; kendi kitabında onu zikretmiş ve peygamberi de say hakkındaki ayeti a&ccedil;ıklamış ve uygulamıştır. Aynen bu şekilde yolculukta namazın kısaltılması da Allahın resul&uuml; uygulamıştır. Allah u Te&acirc;l&acirc; da aynı kelimeyle kendi kitabında zikretmiştir&hellip;\r\n\r\n\r\n	Allah ın resul&uuml; (s.a.a.) &ldquo;zi haşeb&rdquo;[20] mıntıkasına yolculuk yaptı namazını kasır etti ve orucunu yedi. Ondan sonra bu amel s&uuml;nnet durumuna geldi&hellip;[21] Daha &ouml;nce a&ccedil;ıklandığı &uuml;zere ilkin namaz iki rek&acirc;t iki rek&acirc;t teşri olundu ama sonradan evde kılınan &ouml;ğlen, ikindi ve yatsı namazlarına ikişer rek&acirc;t izafe edildi. Yolculuk namazına da bir şey izafe edildi mi veya bir şey izafe edilmedi konusunda ş&uuml;phe ettiğimizde kaide (asıl) bize şunu der: izafe edilmemiştir.\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Nisa, 101.\r\n\r\n\r\n	[2] TUREYHİ, Fahruddin, &ldquo;mecmeul &ndash; Bahreyn&rdquo;, H&Uuml;SEYNİ, seyit Ahmet, baskı, 3, Tahran: kitap furuşi murtezevi, 1375, h. şemsi, c. 2, s. 346.\r\n\r\n\r\n	[3] İSTERABADİ, Muhammed b. Ali, &ldquo;ayatu&rsquo;l &ndash; ahkam&rdquo;, baskı, 1, Tahran: mektebetul &ndash; miraci, c. 1, s. 266.\r\n\r\n\r\n	[4] Muhaddis Nuri, &ldquo;m&uuml;stedrek&uuml;l &ndash; vesail&rdquo;, Kum: m&uuml;esesei alulbeyt&rdquo;, 1408, h. kameri, c. 9, s. 437. Elbette bu konu Safa ve Merve arasında yapılan say hakkında olan rivayette zikredilmiştir ve buraya tatbik edilmiştir.\r\n\r\n\r\n	[5] Bakara, 158; &ldquo;Ş&uuml;phesiz Safa ile Merve, Allah&rsquo;ın (dininin) nişanelerindendir. Onun i&ccedil;in her kim hac ve umre niyetiyle K&acirc;be&rsquo;yi ziyaret eder ve onları da tavaf ederse, bunda bir g&uuml;nah yoktur. Her kim de g&ouml;nl&uuml;nden koparak bir hayır işlerse, ş&uuml;phesiz Allah onu bilir, karşılığını verir&rdquo;.\r\n\r\n\r\n	[6] Bakara, 54.\r\n\r\n\r\n	[7] Bakara, 184.\r\n\r\n\r\n	[8] TABATABAİ, Muhammed H&uuml;seyin, &ldquo;terc&uuml;me el-mizan&rdquo;, baskı, 5, Kum: defteri intişarati İslami camiayi m&uuml;dderisin havzayi ilmiyei kum, 1374, h. şemsi, c. 1, s. 580.\r\n\r\n\r\n	[9] MUHADDİS-İ NURİ, &ldquo;m&uuml;sterekul &ndash; vesail&rdquo;, c. 9, s. 437.\r\n\r\n\r\n	[10] ZAMAHŞERİ CARULLAH, Ebulkasım Muhammed b. Amru b. Ahmet, &ldquo;el &ndash; keşşaf an hakaiki gavamidit &ndash; tenzil&rdquo;, baskı, 3, Beyrut: darul kitabi&rsquo;l &ndash; Arabi, 1407, c. 1, s. 454; BAYDAVİ, Nasıruddin ebul &ndash; hayr Abdullah b. &Ouml;mer b. Muhammed, &ldquo;envarut &ndash; tenzil ve esfarut &ndash; tevil&rdquo;, baskı, 1, Beyrut: daru ihya&rsquo;ut &ndash; turasul &ndash; Arabi, 1418, h. kameri, c. 1, s. 492; HİLLİ,&nbsp; seyit Ali b. Tavus, &ldquo;tefsir-i ebu saud, sadu suud lin-nufusi mendud&rdquo;, Kum: Muhammed Kazım el-ketbi, c. 2, s. 147.\r\n\r\n\r\n	[11] Ebu abdurrahman, Ahmet b. Ali b. Şuayb b. Ali b. Nisai Nişaburi, &ldquo;s&uuml;nenin &ndash; nesai&rdquo;, c. 2, s. 232, hadis no: 490, mevki&rsquo;ul İslam. {&ldquo;/HYPERLINK &quot;http://www.al-islam.com} (al - mektebetu&rsquo;ş - şamile); ibni ebi Şeybe Kufi, musanıf ibni ebi Şeybe, c. 2, s. 337, sayti yasub (al - mektebetu&rsquo;ş - şamile); ebu Yala Musili, &ldquo;m&uuml;snedi ebi Yala musili&quot;, c. 6, s. 188; TAHAVİ, &ldquo;m&uuml;şkilatu&rsquo;l &ndash; asar&rdquo;, sayt-i el-islam, {&ldquo;/HYPERLINK &quot;http://www.al-islam.com} (al - mektebetuş - şamile).\r\n\r\n\r\n	[12] Ebu abdurrahman, Ahmet bi Ali b. Şuayb b. Ali b. Nisai Nişaburi, &ldquo;s&uuml;nenin &ndash; nesai&rdquo;, c. 2, s. 232, hadis no: 490.\r\n\r\n\r\n	[13] İbni ebi Şeybe Kufi, c. 3, s. 337.\r\n\r\n\r\n	[14] A.g.e.\r\n\r\n\r\n	[15] Beyhaki, &ldquo;s&uuml;nen&uuml; kubra&rdquo;, c. 3, s. 143, sayt: {&ldquo;/HYPERLINK &quot;http://www.al-islam.com} (al - mektebetu&rsquo;ş - şamile).\r\n\r\n\r\n	[16] İbni ebi Şeybe Kufi, &ldquo;Musanif ibni ebi Şeybe&rdquo;, c. 8, s. 355; BEYHAKİ, &ldquo;marifetus &ndash; s&uuml;neni vel-asar&rdquo;, c. 2, s. 352, {&ldquo;/HYPERLINK &quot;http://www.al-islam.com} (al - mektebetu&rsquo;ş - şamile); TAHAVİ, &ldquo;m&uuml;şk&uuml;l&uuml;l - asar&rdquo;, c. 9, s. 272.\r\n\r\n\r\n	[17] DARU KUTNİ, &ldquo;s&uuml;nen&uuml; dar-u kutni&rdquo;, c. 6, s. 59, mevkiu vezaretil &ndash; evkafi el-misriye, {&ldquo;/HYPERLINK &quot;http://www.al-islam.com} (al - mektebetu&rsquo;ş - şamile).\r\n\r\n\r\n	[18] Muhammed Reşid Rıza, &ldquo;tefsirul &ndash; kuranil &ndash; hekim (tefsiri el-menar), baskı, 2, Beyrut/L&uuml;bnan: darul &ndash; marife bırayi &ccedil;ap ve neşt, c. 5, s. 368 &ndash; 370.\r\n\r\n\r\n	[19] İbni Ebi Şeybe Kufi, &ldquo;Musanif ibni ebi Şeybe&rdquo;, c. 2, s. 337.\r\n\r\n\r\n	[20] Medine&rsquo;den bu yere kadar bir g&uuml;nl&uuml;k bir mesafedir. Medine&rsquo;den oraya kadar yirmi d&ouml;rt meyl (sekiz farsah)dır.\r\n\r\n\r\n	[21] SADUK, &ldquo;men la yahdurul &ndash; fakih&rdquo;, Kum: intişarat-i camiayi mudderisin, 1413, h. kameri, c. 1, s. 434 ve 435; Saduk, &ldquo;men la yahdurul fakih&rdquo;, terc&uuml;me: GAFFARİ, c. 2, bab: (der beyan nemaz sefer), s. 110 &ndash; 112.'),(221,'tr231','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Şia fıkhının ilkeleri esasınca toplumun idaresi ilk planda masum liderlerin sorumluluğundadır ve ikinci planda masumun genel ya da &ouml;zel iznine sahip olan ve toplumu idare etme liyakati olan kimselerin sorumluluğundadır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Her hal&uuml;karda &ccedil;eşitli b&ouml;lgelerin idari işleri i&ccedil;in masum kendi temsilcilerinin emirlerine tabi olunmasını belirliyor ve doğal olarak var olan &ouml;rfi sistem esasına g&ouml;re bu temsilcilere bir takım yetki ve sorumluklar y&uuml;kl&uuml;yordu. Genel bir bakış a&ccedil;ısıyla merkezi h&uuml;k&uuml;metin meşruiyetinin, o temsilcilere de sirayet etmesi lazımdı. Ne var ki bu mesele, b&ouml;yle şahısların eli altındakilere hi&ccedil;bir şekilde eleştiri veya itiraz hakkına sahip olmadığı hatta onların ihtiyarları sınırının dışındaki emirleri de icra etmekle y&uuml;k&uuml;ml&uuml; oldukları anlamında değildir. İslami bakış a&ccedil;ısına g&ouml;re b&ouml;yle idareciler de kendi meşru idareciliklerini uygulamayı kendi şahsi ve bir gurubun menfaatlerini elde etme zemini yapmamalıdırlar.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Ger&ccedil;ekte sizin sorunuz iki kısma ayrılır:</p>\r\n\r\n<p>\r\n	1. İslami sistemde ikinci derecede yer alan m&uuml;d&uuml;rlerin emri altındakilere velayet hakkı var mıdır? Asıl itibariyle bunların ihtiyar ve yetki sınırları nereye kadardır?</p>\r\n\r\n<p>\r\n	2. İslami sistemde idari birimin m&uuml;d&uuml;r&uuml; tarafından &ccedil;ıkan her emrin şeriat h&uuml;k&uuml;mleri karşısında değeri var mıdır? Bu emre muhalefet etmek dini bir g&uuml;nah sayılır mı?</p>\r\n\r\n<p>\r\n	Bildiğiniz gibi ve sizin de sorunuzda işaret edildiği gibi velayeti fakih sistemi, Peygamberin (s.a.a) ve imamların (a.s) h&uuml;k&uuml;met sistemi doğrultusundadır ve bu esasa g&ouml;re bu y&uuml;ce şahsiyetlerin idare sistemini araştırdığımızda bizim zamanımızdaki idarecilerin amel etme g&uuml;&ccedil;lerinin &ouml;l&ccedil;&uuml;s&uuml; de rahatlıkla anlaşılacaktır.</p>\r\n\r\n<p>\r\n	Bu sebeple ilk etapta masumların (a.s) zamanındaki orta dereceli idarecilerin durumunu değerlendirip elde ettiğimiz sonu&ccedil;la, sunulan konuların genelinden sorunuzun her iki b&ouml;l&uuml;m&uuml;n&uuml;n de cevabını vermeye &ccedil;alışacağız. Aynı şekilde İslam İnkıl&acirc;bının kurucusunun bu alandaki yol g&ouml;stericiliğiyle s&ouml;z&uuml;m&uuml;z&uuml; sonu&ccedil;landıracağız.</p>\r\n\r\n<p>\r\n	İlk olarak İmam Ali&rsquo;nin (a.s) s&ouml;z&uuml;yle cevabımızı s&uuml;sleyelim. İmam idareciler ve halk arasındaki başka bir ifadeyle m&uuml;d&uuml;rlerle onların eli altındakilerin karşılıklı bağ ve irtibatını ş&ouml;yle a&ccedil;ıklıyor:</p>\r\n\r\n<p>\r\n	&ldquo;Herkesin riayet etmekle sorumlu olduğu haklardan: İdarecilerin eli altındaki kimselere ve bu kimselerinde idareciler &uuml;st&uuml;ndeki haklardır. Allah-u Te&acirc;l&acirc; her iki gurubun da bu haklara uymasını farz unvanıyla dikkate almıştır. Yalnızca bu haklara dakik olarak riayet etmekle her iki tarafın muhabbetinden kaynaklanan d&uuml;zene ve hak s&uuml;nnetlerin kalıcılığına &uuml;mit edilebilir.</p>\r\n\r\n<p>\r\n	İdareciler doğru yolda adım atmadığı s&uuml;rece hi&ccedil;bir zaman onların emri altındaki kimselerden doğruluk beklenemez ve diğer taraftan idare edilenler de kendi vazifelerine g&uuml;zelce amel etmezlerse, idareciler de başarıya ulaşamayacaklardır.</p>\r\n\r\n<p>\r\n	O halde idare edilenler, idareciler karşısındaki vazifelerine g&uuml;zelce amel ederler ve idareciler de idare edilenlere karşı vazifelerini yerine getirmekte kusur etmezlerse, ikisi arasında hak sapa sağlam olacak, dini &ouml;ğretilere amel edilecek, adalet hakim olacak ve sonu&ccedil;ta filizlenme devri gelip &ccedil;atacaktır. Ama toplumun bu iki &ouml;nemli gurubu, birbirleri karşısındaki sorumluluklarını yerine getirmezseler, ihtilaflar, zul&uuml;m, kuru mukaddesat&ccedil;ılık ve&hellip; ortaya &ccedil;ıkacak ve dinin istediği sistemin ortadan kalkmasıyla sonu&ccedil;lanacaktır&hellip;&rdquo;[1]</p>\r\n\r\n<p>\r\n	Bu hutbede M&uuml;minlerin Emiri&rsquo;nin (a.s) s&ouml;zlerini ve &ccedil;eşitli b&ouml;lgelere g&ouml;nderdiği idarecilere ahlaki tavsiyelerini de g&ouml;z &ouml;n&uuml;nde bulundurarak aşağıda sıralanan şu se&ccedil;kin noktaları elde etmek m&uuml;mk&uuml;nd&uuml;r:</p>\r\n\r\n<p>\r\n	1. İmam Ali&rsquo;nin (a.s) toplumsal bakış a&ccedil;ısında camiada anarşizm hi&ccedil;bir surette istenen bir şey değildir ve hatta fasit bir h&uuml;k&uuml;metin varlığı ve mertebeler silsilesince hi&ccedil;bir sonu&ccedil; vermeyecek herc&uuml;mer&ccedil;ten &ccedil;ok daha iyidir.[2] Doğal olarak bu esasa g&ouml;re imanlı fertler, toplumun faydasına olacak ve şeriatın muhalifinde olmayacak idareciliğe dair her t&uuml;rl&uuml; kararı saygıyla karşılamalı ve hatta bu kararlar dini &ouml;l&ccedil;&uuml;lere inancı olmayan idareciler aracılığıyla konsa bile tabi olmalıdırlar.</p>\r\n\r\n<p>\r\n	2. İslami d&uuml;zende, her idareci g&uuml;nah ve yanlıştan korunmuştur ve bu esas &uuml;zere onun vazifelerini sınırlandırmaya ihtiya&ccedil; yoktur gibi bir d&uuml;ş&uuml;nce yanlıştır.</p>\r\n\r\n<p>\r\n	M&uuml;minlerin Emiri (a.s) kendi emri altındaki idareci ve m&uuml;d&uuml;rlere ihtiyar ve sorumluluk vermenin yanı sıra onları, bir takım sınırlara riayet etmeye de zorunlu kılar. İster bu idareci Mısır&rsquo;ın idareciliği sorumluluğu verilen Malik Eşter gibi layık bir insan olsun isterse bir takım deliller gereği Azerbaycan&rsquo;ın sorumluluğunda baki kalan Eş&rsquo;as gibi bir m&uuml;nafık olsun.</p>\r\n\r\n<p>\r\n	3. İdarecilerle idare edilenler arasındaki karşılıklı irtibatın gerekliliği ve bu hak ve vazifelerin tek taraflı olmaması da bu hutbe de tekit edilen konulardandır. Ali (a.s) başka bir yerde Malik Eşter&rsquo;e hitaben ş&ouml;yle buyurur:</p>\r\n\r\n<p>\r\n	&ldquo;Sakın ola kendi kendine halk benim emirlerime uymakla g&ouml;revlidir o halde istediğimi emrederim ve onlar da kabul edecekler demeyesin! &Ccedil;&uuml;nk&uuml; b&ouml;yle hayaller, ruhuna zarar verecek ve dinini ortadan kaldıracaktır&hellip;&rdquo;[3]</p>\r\n\r\n<p>\r\n	Eğer Malik Eşter&rsquo;e b&ouml;yle tavsiye ediliyorsa başkalarının teklifi bellidir!</p>\r\n\r\n<p>\r\n	4. Sevgi ve din ekseninde amel edilecek şekildeki bu karşılıklı davranış g&uuml;zel d&uuml;zenlenirse, M&uuml;minlerin Emiri&rsquo;nin (a.s) buyruğunda yer alan &ldquo;Allah&rsquo;ın farzlarından bir farzıdır&rdquo; ibaretini dikkate alarak iki tarafın davranışını şer&rsquo;i ve uhrevi sevabın sebebi bilir ve tabiri caizse bunun i&ccedil;in meşruiyet h&uuml;km&uuml;n&uuml; nazarda tutabiliriz.</p>\r\n\r\n<p>\r\n	Elbette dikkat edilmesi gerekir ki şer&rsquo;i h&uuml;k&uuml;mler bazen namaz, oru&ccedil; ve.. gibi mistakları belirlenen tikel (c&uuml;zi) h&uuml;k&uuml;mlerdir ve bu h&uuml;k&uuml;mlerde Yaratıcının genel h&uuml;km&uuml;ne itaat etmenin yanında, itaat mistakları da ayrı bir şekilde belirlenmiştir. Bazen de bu h&uuml;k&uuml;mler sadece t&uuml;mel (k&uuml;lli) surettedir ve bunların mistakının belirlenmesi, m&uuml;kellefin sorumluluğundadır. Genel olarak tavsiye edilen anne ve babaya itaat &ouml;rneğinde olduğu gibi[4] ki her ne kadar bu bakış a&ccedil;ısıyla b&ouml;yle itaatlerin mistakları meşru bir iş bilinse de genel h&uuml;km&uuml;n a&ccedil;ıklaması dışında bu konuların meşru dayanakları yoktur.</p>\r\n\r\n<p>\r\n	İslam sisteminde idarecilik sistemine itaat etmenin meşruiyeti ikinci t&uuml;rdendir (genel h&uuml;k&uuml;mler t&uuml;r&uuml;nden).</p>\r\n\r\n<p>\r\n	5. İslami d&uuml;zenin devamına ve adaletin yayılmasına sadece idarecilik ilkesine &ccedil;ift taraflı riayet edilmesi ve rızayeti de akabinde getirmesi suretinde &uuml;mit edilebilir; ister idareciler i&ccedil;in olsun isterse idare edilenler i&ccedil;in olsun.</p>\r\n\r\n<p>\r\n	6. İslami ilkeden kaynaklanan sistemde idarecilerle idare edilenler, toplumun ve birbirlerinin menfaatlerini dikkate almazlarsa sadece kendi arzularını d&uuml;ş&uuml;necek ve şer&rsquo;i &ouml;l&ccedil;&uuml;lere ger&ccedil;ek&ccedil;i olarak tevecc&uuml;h etmezlerse kendi r&uuml;yalarını ger&ccedil;ekleştirme hedefinde olacaklardır. Her iki gurubun İslam toplumunda yaşadıklarını dikkate alarak bunların her biri şahsi isteklerini dini renge b&uuml;r&uuml;nd&uuml;rmeye ve kendi uygunsuz davranışlarını meşruiyet perdesi altında saklamaya &ccedil;alışacaklardır. İmam Ali (a.s) bu hutbesindeki &ldquo;kuru mukaddesat&ccedil;ılık&rdquo; ibaretini bunun i&ccedil;in kullanmıştır.</p>\r\n\r\n<p>\r\n	Yukarıdaki noktaları dikkate alarak şimdi genel bir bakış a&ccedil;ısıyla ş&ouml;yle bir neticeye ulaşmak m&uuml;mk&uuml;nd&uuml;r: Masum &ouml;nderlerin (a.s) başında yer aldıkları sistemlerde bile ikinci dereceden yetkili idarecilerin tamamının hatadan korundukları iddia edilmemiştir. Peygamber Ekrem&rsquo;in (s.a.) ordusunda yer alan Halit b. Velit gibi fertlerin kendi başına ve kendi sorumluluklarının dışına &ccedil;ıkarak başkalarına zarar verdiği amele m&uuml;şahede edilmiştir. Her ne kadar bu zararlar Peygamber Ekrem (s.a.a) tarafından telafi edilmiştir.[5]İmam Ali&rsquo;nin (a.s) valileri arasında da Malik Eşter, Kumeyl,[6] İbni Abbas ve&hellip; gibi se&ccedil;kin kimselerin varlığıyla Azerbaycan emirliğine atanan Eş&rsquo;as b. Kays[7] ve Fars b&ouml;lgesi emirliğine atanan Ziyat b. Ubeyye[8] gibi m&uuml;nafıkların varlığının hi&ccedil;bir &ccedil;elişir tarafı yoktur. Bu t&uuml;r m&uuml;nafık kimselerin &ouml;rfi surette ve doğal olarak yetkileri de vardı ve onlara itaat etmek, İmam Ali&rsquo;ye (a.s) itaat etmek sayılıyordu. Ama a&ccedil;ıktır ki belirli bir konu d&acirc;hilinde Ali&rsquo;nin (a.s) temsilcisi olmak, onların emirlerini şer&rsquo;i olarak değerlendirilmesini ve hatta onların idarecilik b&ouml;lgelerinde izinleri olmaksızın su bile i&ccedil;ilmesinin gayri meşru bilinmesini ve onlara değer bi&ccedil;ip itibar vermemizi gerekli kılmaz. Aksine bu, onların idaresi altındaki halkın zek&acirc;sına bağlıdır ve halk bir taraftan verilen emrin, idareciye bırakılan memuriyetin doğrultusunda olduğunu belirleyip itaat etmeyi şer&rsquo;i vazife unvanında telakki edebilir veya emri, idarecinin salahiyeti dışında g&ouml;r&uuml;p ona tevecc&uuml;h etmeyebilir. Diğer taraftan idare edilen b&ouml;lgede başka fertler tarafından yapılan icraatlar, merkezi h&uuml;k&uuml;met tarafından atanan ferdin sorumluluklarıyla &ccedil;elişmesi durumda bu faaliyetler kanuna tecav&uuml;z ve şeriatın muhalifinde mi hesap edilir?</p>\r\n\r\n<p>\r\n	Başka bir ifadeyle Şia&rsquo;nın g&ouml;r&uuml;ş&uuml; esasına g&ouml;re İslami sistemin başında yer alan kimsenin masum olması veya &ouml;zel ya da genel surette masum tarafından tanıtılması gerekir. Ne var ki İslam, sistemin var olan mertebeler silsilesinin &ouml;l&ccedil;&uuml;lerini, &ouml;rfi surette t&uuml;m d&uuml;nyada kabul edilen &ouml;l&ccedil;&uuml;lerden ayrı bilinemez. &Ouml;rneklendirmek gerekirse, ifrati bir bakışla bir şehrin uzağında yer alan k&uuml;&ccedil;&uuml;k bir kuruluşun m&uuml;d&uuml;r&uuml;n&uuml;n desturu amelini, apa&ccedil;ık şer&rsquo;i bir h&uuml;k&uuml;m gibi nazarda tutularak ona her t&uuml;rl&uuml; eleştiri ve muhalefeti din ve sistemin aslına itiraz gibi telakki edilmiş olsun.</p>\r\n\r\n<p>\r\n	Elbette d&uuml;zene riayet konusunda dini &ouml;nderler tarafından yapılan tavsiyeleri dikkate alarak, s&ouml;z konusu &ldquo;destur-i amel&rdquo; yetkiler sınırları i&ccedil;inde ve toplumum maslahatı ve genel d&uuml;zen esasınca olursa, bu emirler namaz ve oru&ccedil; gibi Allah&rsquo;a yakınlaşma amacıyla yerine getirilebilir ve sevaptan da nasip alınabilir. Daha genel bir mukayeseyle iman sahibi her insan, mukaddes şeriatla uygunluk i&ccedil;eren d&uuml;nyevi davranışlarının tamamını dini kokuyla bezeyip kendi manevi ilerlemesinin i&ccedil;ine alacak şekilde s&ouml;z konusu amellerini d&uuml;zenleyebilir. Ne var ki bu genel mevzu, orta dereceli idarecilerin kendi kararlarına dini renk &ccedil;alma bahanesi olmamalıdır.</p>\r\n\r\n<p>\r\n	İslam Cumhuriyetinin Mimarı rahmetli İmam&rsquo;ın s&ouml;zleri de İslami idarecilik y&ouml;nteminde Masum İmamların (a.s) eğitici tavsiyeleriyle dopdoludur. İmam Ali&rsquo;nin (a.s) zikri ge&ccedil;en hutbesindeki noktalarla uygunluk i&ccedil;eren rahmetli İmam&rsquo;ın s&ouml;zlerinin bir b&ouml;l&uuml;m&uuml;n&uuml; sizlerin m&uuml;talaasına sunuyor ve sizleri diğer s&ouml;zlerinin geniş araştırılmasına davet ediyoruz:</p>\r\n\r\n<p>\r\n	İmam Humeyni (r.a) defalarca İslam h&uuml;k&uuml;metinin varlığını gerekli bilmiştir ki (M&uuml;minlerin Emiri&rsquo;nin (a.s) s&ouml;zlerinin birinci b&ouml;l&uuml;m&uuml;ne m&uuml;racaat ediniz). İlahi siyasi vasiyetindeki tekidi buna bir &ouml;rnektir. İmam siyasi vasiyetnamesinde ş&ouml;yle buyurur: &ldquo;Hakkın h&uuml;k&uuml;meti m&uuml;stazafların faydasına olup, z&uuml;l&uuml;m ve sitemin &ouml;n&uuml;n&uuml;n alınması ve adaletin ikame edilmesi i&ccedil;indir. S&uuml;leyman b. Davut, Y&uuml;ce İslam Peygamberi ve onun değerli vasileri b&ouml;yle bir h&uuml;k&uuml;met i&ccedil;in telaş ediyorlardı; bu, en b&uuml;y&uuml;k farzlardandır ve bunun ikamesi ibadetlerin en y&uuml;cesidir.&rdquo;</p>\r\n\r\n<p>\r\n	İmam Humeyni (r.a) idarecilik sistemi ve mertebeler sistemini de gerekli bilmiş ve ş&ouml;yle beyan etmiştir:</p>\r\n\r\n<p>\r\n	&ldquo;İkinci şifre şudur ki her ne kadar İran&rsquo;ın aşağısı yukarısı yoktur&hellip; bizbizeyiz, ama sistem ve d&uuml;zenin olması gerekir. Siz Allah i&ccedil;in mertebe ve mertebeler silsilesini koruyunuz. Herkesin kendisinin oy vermesi kararlaştırılırsa ve kendi &ccedil;apında amel ederse, o zaman maneviyat ve sıradan başarılar da ortadan kaybolur. Sizler biliyorsunuz; Peygamber Ekrem mescitte oturuyordu ve mescide giren kimse, oturanların hangisinin Peygamber olduğunu bilmiyordu, hal b&ouml;yleyken herkes ona itaat etmekle g&ouml;revliydi. Biz hepimiz kardeşiz, ama d&uuml;zen olmazsa kardeşlik de karışır.&rdquo;[9]</p>\r\n\r\n<p>\r\n	&ldquo;Bir ordunun d&uuml;zeni ve aşağı ve yukarısı olmazsa bunun anlamı ordu istemiyoruz demektir.&rdquo;[10]</p>\r\n\r\n<p>\r\n	Denetleme ve emri bil maruf konusu hakkında (ikinci nokta):</p>\r\n\r\n<p>\r\n	&ldquo;Milletin tamamı bu işleri denetlemekle g&ouml;revlidir. Nezaret etmelidirler, eğer ben ayağımın birisini kenara attıysam, eğri attıysam, millet adımını eğri attın; kendini koru demekle g&ouml;revlidir.&rdquo;[11]</p>\r\n\r\n<p>\r\n	Hizmet ve karşılıklı davranış ilkesi konusunda (&uuml;&ccedil;&uuml;nc&uuml; nokta) ş&ouml;yle buyurur:</p>\r\n\r\n<p>\r\n	&ldquo;Halk, valinin buraya geldiğini halka hizmet ettiğini ve hizmetle meşgul olduğunu pratikte g&ouml;rmelidir. Halk birinin hizmetle meşgul olduğunu g&ouml;rd&uuml;ğ&uuml; zaman artık onunla kavgası yoktur. Gelip halkı kızdırdığı zaman kavga orada başlar.&nbsp; Her vesile ile zorla alır. G&uuml;c&uuml;n&uuml; sabit kılmak i&ccedil;in gelmiştir. Halk bir kimsenin g&uuml;c&uuml;n&uuml; sabit kılmak i&ccedil;in geldiğini g&ouml;r&uuml;nce ona muhalefet eder.&rdquo;[12]</p>\r\n\r\n<p>\r\n	&ldquo;Siz biliyorsunuz ki İslam Cumhuriyetinde makamlar ge&ccedil;mişte sahip olduğu anlamı kaybetmiştir. Ne cumhurbaşkanlığı, ne başbakanlık ve ne de diğer başkanlıklar hayal ettikleri gibi değildir. Kendileri bizim y&uuml;ksek bir makamımız vardır ve biz hazreti eşrafız diye hayal etsinler. B&ouml;yle değildir. Onlar toplum arasında ve her yerde değerlerini hizmet etmekte g&ouml;r&uuml;rlerse hizmet&ccedil;i olacaklardır.&rdquo;[13]</p>\r\n\r\n<p>\r\n	D&uuml;zenli davranışların meşruiyeti konusunda (d&ouml;rd&uuml;nc&uuml; nokta) ş&ouml;yle buyurur:</p>\r\n\r\n<p>\r\n	&ldquo;D&uuml;zenin korunması şer&rsquo;i ve akli farzlardan bir tanesidir ki d&uuml;zen korunmalıdır. Bu anlamda bir d&uuml;zen istemiyoruz ve hepimiz aynı ve bir kural olmaksızın amel edelim diyenler, Kur&rsquo;an&rsquo;ın muhalifinde amel ediyorlar. İslam&rsquo;ın muhalifinde amel ediyorlar. &Uuml;lkelerinin muhalifinde amel ediyorlar.&rdquo;[14]</p>\r\n\r\n<p>\r\n	D&uuml;zenin devamlılığının usule riayet etmeye bağlı olduğu hakkında (beşinci nokta) ş&ouml;yle buyurur:</p>\r\n\r\n<p>\r\n	&ldquo;Bundan sonra da biz Allah&rsquo;a tevecc&uuml;h&uuml;m&uuml;z&uuml; korursak, bu kardeşlik ve vahdeti korursak, bundan sonra da ileri gideriz; ta sonuna kadar ileri g&ouml;t&uuml;r&uuml;r&uuml;z&hellip; dua ediniz biz Allah-u Teala&rsquo;dan gafil olmayalım, İslam&rsquo;dan gafil olmayalım. Kendimizin ihtiya&ccedil; duyduğumuzun şeylerin peşinden gitmeyelim; bunlar gelir ge&ccedil;er.&rdquo;</p>\r\n\r\n<p>\r\n	Son olarak toplumda bazı kimselerin dini hileciliğiyle alakalı olarak (altıncı nokta) devrik şahı &ouml;rnek unvanında zikrederek ş&ouml;yle buyurur:</p>\r\n\r\n<p>\r\n	&ldquo;Onun İslam&rsquo;la hi&ccedil;bir işi yoktu, darbe vuruyordu. Zayıf ve &ccedil;aresiz kaldığı zaman gidip namaz kılıyordu ve Hz. Rıza&rsquo;nın haremine gidip namaz kılıyordu ve bununla tezg&acirc;h kuruyordu!&rdquo;[15]</p>\r\n\r\n<p>\r\n	G&ouml;rd&uuml;ğ&uuml;n&uuml;z gibi toplum, mertebeler silsilesi olmaksızın herc&uuml;mer&ccedil;le sonu&ccedil;lanır. Yetkiler, idareciliğin gereklerinden olup bir idareci yetki olmaksızın ger&ccedil;ekte idareci değildir. Ama İslami d&uuml;zende bir idarecinin kendi yetkisi sınırındaki kararlarına uymayı meşru bir emir unvanında dikkate almalıyız, ne var ki bu meşruluğa, idarecilerin k&ouml;t&uuml;ye kullanmalarına ve eli altındakilerin emri bil maruf ve nehyi anil m&uuml;nker farzını ortadan kaldırmalarına sebep olacak şekilde genişlik bahşedilmemesi gerekir.</p>\r\n\r\n<p>\r\n	1. İndeks: Velayeti mutlaka, Soru 1887 (Site: 2212).</p>\r\n\r\n<p>\r\n	2. İndeks: Velayeti fakih idareciliğinin boyutları, Soru 2121 (Site: 2262).</p>\r\n\r\n<p>\r\n	3. İndeks: Velayet-i mutlakay-i fakihin yetki sınırları, Soru 3105 (Site: 3370).</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1] Kuleyni, Muhammed b. Yakup, &ldquo;K&acirc;fi&rdquo;, Tahran h. ş, 1365,&nbsp; Daru&rsquo;l k&uuml;t&uuml;b&uuml;&rsquo;l İslamiye, c. 8, s. 353 ve 354.</p>\r\n\r\n<p>\r\n	[2] Temimi &Acirc;medi, Abd&uuml;lvahit, &ldquo;Ğureru&rsquo;l hikem ve dureru&rsquo;l kelim&rdquo;, Kum h. ş 1366, İntişarati Defteri Tebliğati İslami, s. 464, hadis no: 10672.</p>\r\n\r\n<p>\r\n	[3] &ldquo;Nehc&uuml;&rsquo;l Belağa&rdquo;, Kum, Bita, İntişarati Daru&rsquo;l hi&ccedil;re, s. 428.</p>\r\n\r\n<p>\r\n	[4] Bakara Suresi, 83; Nisa Suresi, 36.</p>\r\n\r\n<p>\r\n	[5] Bu konuda &ldquo;Biharu&rsquo;l Envar&rdquo; kitabının 21. Cildinin 139 ve sonraki sayfalarında yer alan 27. b&ouml;l&uuml;mdeki rivayetlere m&uuml;racaat ediniz.</p>\r\n\r\n<p>\r\n	[6] Nehc&uuml;&rsquo;l Belağa&rsquo;nın 61. Mektubu esasınca İmam Ali (a.s) tarafından &ldquo;Hit&rdquo; şehri valiliğine atanmıştır.</p>\r\n\r\n<p>\r\n	[7] Nehc&uuml;&rsquo;l Belağa&rsquo;nın 5. Mektubu, s. 366.</p>\r\n\r\n<p>\r\n	[8] Meclisi, Muhammed Bakır, &ldquo;Biharu&rsquo;l Envar&rdquo;, Beyrut 1404 h. k, M&uuml;esseset&uuml;&rsquo;l vefa, c. 32, s. 501.</p>\r\n\r\n<p>\r\n	[9] &ldquo;Sahifeyi İmam&rdquo;, c. 17, s. 15.</p>\r\n\r\n<p>\r\n	[10] &ldquo;Sahifeyi İmam&rdquo;, c. 12, s. 45.</p>\r\n\r\n<p>\r\n	[11] &ldquo;Sahifeyi İmam&rdquo; c. 8, s. 5.</p>\r\n\r\n<p>\r\n	[12] &ldquo;Sahifeyi İmam&rdquo;, c. 13, s. 382-383.</p>\r\n\r\n<p>\r\n	[13] &ldquo;Sahifeyi İmam&rdquo;, c. 16, s. 444 ve 445.</p>\r\n\r\n<p>\r\n	[14] &ldquo;Sahifeyi İmam&rdquo;, c. 11, s. 494.</p>\r\n\r\n<p>\r\n	[15] &ldquo;Sahifeyi İmam&rdquo;, c. 13, s. 249.</p>\r\n','Şia fıkhının ilkeleri esasınca toplumun idaresi ilk planda masum liderlerin sorumluluğundadır ve ikinci planda masumun genel ya da &ouml;zel iznine sahip olan ve toplumu idare etme liyakati olan kimselerin sorumluluğundadır.\r\n\r\n	\r\n		Her hal&uuml;karda &ccedil;eşitli b&ouml;lgelerin idari işleri i&ccedil;in masum kendi temsilcilerinin emirlerine tabi olunmasını belirliyor ve doğal olarak var olan &ouml;rfi sistem esasına g&ouml;re bu temsilcilere bir takım yetki ve sorumluklar y&uuml;kl&uuml;yordu. Genel bir bakış a&ccedil;ısıyla merkezi h&uuml;k&uuml;metin meşruiyetinin, o temsilcilere de sirayet etmesi lazımdı. Ne var ki bu mesele, b&ouml;yle şahısların eli altındakilere hi&ccedil;bir şekilde eleştiri veya itiraz hakkına sahip olmadığı hatta onların ihtiyarları sınırının dışındaki emirleri de icra etmekle y&uuml;k&uuml;ml&uuml; oldukları anlamında değildir. İslami bakış a&ccedil;ısına g&ouml;re b&ouml;yle idareciler de kendi meşru idareciliklerini uygulamayı kendi şahsi ve bir gurubun menfaatlerini elde etme zemini yapmamalıdırlar.','&nbsp;Ger&ccedil;ekte sizin sorunuz iki kısma ayrılır:\r\n\r\n\r\n	1. İslami sistemde ikinci derecede yer alan m&uuml;d&uuml;rlerin emri altındakilere velayet hakkı var mıdır? Asıl itibariyle bunların ihtiyar ve yetki sınırları nereye kadardır?\r\n\r\n\r\n	2. İslami sistemde idari birimin m&uuml;d&uuml;r&uuml; tarafından &ccedil;ıkan her emrin şeriat h&uuml;k&uuml;mleri karşısında değeri var mıdır? Bu emre muhalefet etmek dini bir g&uuml;nah sayılır mı?\r\n\r\n\r\n	Bildiğiniz gibi ve sizin de sorunuzda işaret edildiği gibi velayeti fakih sistemi, Peygamberin (s.a.a) ve imamların (a.s) h&uuml;k&uuml;met sistemi doğrultusundadır ve bu esasa g&ouml;re bu y&uuml;ce şahsiyetlerin idare sistemini araştırdığımızda bizim zamanımızdaki idarecilerin amel etme g&uuml;&ccedil;lerinin &ouml;l&ccedil;&uuml;s&uuml; de rahatlıkla anlaşılacaktır.\r\n\r\n\r\n	Bu sebeple ilk etapta masumların (a.s) zamanındaki orta dereceli idarecilerin durumunu değerlendirip elde ettiğimiz sonu&ccedil;la, sunulan konuların genelinden sorunuzun her iki b&ouml;l&uuml;m&uuml;n&uuml;n de cevabını vermeye &ccedil;alışacağız. Aynı şekilde İslam İnkıl&acirc;bının kurucusunun bu alandaki yol g&ouml;stericiliğiyle s&ouml;z&uuml;m&uuml;z&uuml; sonu&ccedil;landıracağız.\r\n\r\n\r\n	İlk olarak İmam Ali&rsquo;nin (a.s) s&ouml;z&uuml;yle cevabımızı s&uuml;sleyelim. İmam idareciler ve halk arasındaki başka bir ifadeyle m&uuml;d&uuml;rlerle onların eli altındakilerin karşılıklı bağ ve irtibatını ş&ouml;yle a&ccedil;ıklıyor:\r\n\r\n\r\n	&ldquo;Herkesin riayet etmekle sorumlu olduğu haklardan: İdarecilerin eli altındaki kimselere ve bu kimselerinde idareciler &uuml;st&uuml;ndeki haklardır. Allah-u Te&acirc;l&acirc; her iki gurubun da bu haklara uymasını farz unvanıyla dikkate almıştır. Yalnızca bu haklara dakik olarak riayet etmekle her iki tarafın muhabbetinden kaynaklanan d&uuml;zene ve hak s&uuml;nnetlerin kalıcılığına &uuml;mit edilebilir.\r\n\r\n\r\n	İdareciler doğru yolda adım atmadığı s&uuml;rece hi&ccedil;bir zaman onların emri altındaki kimselerden doğruluk beklenemez ve diğer taraftan idare edilenler de kendi vazifelerine g&uuml;zelce amel etmezlerse, idareciler de başarıya ulaşamayacaklardır.\r\n\r\n\r\n	O halde idare edilenler, idareciler karşısındaki vazifelerine g&uuml;zelce amel ederler ve idareciler de idare edilenlere karşı vazifelerini yerine getirmekte kusur etmezlerse, ikisi arasında hak sapa sağlam olacak, dini &ouml;ğretilere amel edilecek, adalet hakim olacak ve sonu&ccedil;ta filizlenme devri gelip &ccedil;atacaktır. Ama toplumun bu iki &ouml;nemli gurubu, birbirleri karşısındaki sorumluluklarını yerine getirmezseler, ihtilaflar, zul&uuml;m, kuru mukaddesat&ccedil;ılık ve&hellip; ortaya &ccedil;ıkacak ve dinin istediği sistemin ortadan kalkmasıyla sonu&ccedil;lanacaktır&hellip;&rdquo;[1]\r\n\r\n\r\n	Bu hutbede M&uuml;minlerin Emiri&rsquo;nin (a.s) s&ouml;zlerini ve &ccedil;eşitli b&ouml;lgelere g&ouml;nderdiği idarecilere ahlaki tavsiyelerini de g&ouml;z &ouml;n&uuml;nde bulundurarak aşağıda sıralanan şu se&ccedil;kin noktaları elde etmek m&uuml;mk&uuml;nd&uuml;r:\r\n\r\n\r\n	1. İmam Ali&rsquo;nin (a.s) toplumsal bakış a&ccedil;ısında camiada anarşizm hi&ccedil;bir surette istenen bir şey değildir ve hatta fasit bir h&uuml;k&uuml;metin varlığı ve mertebeler silsilesince hi&ccedil;bir sonu&ccedil; vermeyecek herc&uuml;mer&ccedil;ten &ccedil;ok daha iyidir.[2] Doğal olarak bu esasa g&ouml;re imanlı fertler, toplumun faydasına olacak ve şeriatın muhalifinde olmayacak idareciliğe dair her t&uuml;rl&uuml; kararı saygıyla karşılamalı ve hatta bu kararlar dini &ouml;l&ccedil;&uuml;lere inancı olmayan idareciler aracılığıyla konsa bile tabi olmalıdırlar.\r\n\r\n\r\n	2. İslami d&uuml;zende, her idareci g&uuml;nah ve yanlıştan korunmuştur ve bu esas &uuml;zere onun vazifelerini sınırlandırmaya ihtiya&ccedil; yoktur gibi bir d&uuml;ş&uuml;nce yanlıştır.\r\n\r\n\r\n	M&uuml;minlerin Emiri (a.s) kendi emri altındaki idareci ve m&uuml;d&uuml;rlere ihtiyar ve sorumluluk vermenin yanı sıra onları, bir takım sınırlara riayet etmeye de zorunlu kılar. İster bu idareci Mısır&rsquo;ın idareciliği sorumluluğu verilen Malik Eşter gibi layık bir insan olsun isterse bir takım deliller gereği Azerbaycan&rsquo;ın sorumluluğunda baki kalan Eş&rsquo;as gibi bir m&uuml;nafık olsun.\r\n\r\n\r\n	3. İdarecilerle idare edilenler arasındaki karşılıklı irtibatın gerekliliği ve bu hak ve vazifelerin tek taraflı olmaması da bu hutbe de tekit edilen konulardandır. Ali (a.s) başka bir yerde Malik Eşter&rsquo;e hitaben ş&ouml;yle buyurur:\r\n\r\n\r\n	&ldquo;Sakın ola kendi kendine halk benim emirlerime uymakla g&ouml;revlidir o halde istediğimi emrederim ve onlar da kabul edecekler demeyesin! &Ccedil;&uuml;nk&uuml; b&ouml;yle hayaller, ruhuna zarar verecek ve dinini ortadan kaldıracaktır&hellip;&rdquo;[3]\r\n\r\n\r\n	Eğer Malik Eşter&rsquo;e b&ouml;yle tavsiye ediliyorsa başkalarının teklifi bellidir!\r\n\r\n\r\n	4. Sevgi ve din ekseninde amel edilecek şekildeki bu karşılıklı davranış g&uuml;zel d&uuml;zenlenirse, M&uuml;minlerin Emiri&rsquo;nin (a.s) buyruğunda yer alan &ldquo;Allah&rsquo;ın farzlarından bir farzıdır&rdquo; ibaretini dikkate alarak iki tarafın davranışını şer&rsquo;i ve uhrevi sevabın sebebi bilir ve tabiri caizse bunun i&ccedil;in meşruiyet h&uuml;km&uuml;n&uuml; nazarda tutabiliriz.\r\n\r\n\r\n	Elbette dikkat edilmesi gerekir ki şer&rsquo;i h&uuml;k&uuml;mler bazen namaz, oru&ccedil; ve.. gibi mistakları belirlenen tikel (c&uuml;zi) h&uuml;k&uuml;mlerdir ve bu h&uuml;k&uuml;mlerde Yaratıcının genel h&uuml;km&uuml;ne itaat etmenin yanında, itaat mistakları da ayrı bir şekilde belirlenmiştir. Bazen de bu h&uuml;k&uuml;mler sadece t&uuml;mel (k&uuml;lli) surettedir ve bunların mistakının belirlenmesi, m&uuml;kellefin sorumluluğundadır. Genel olarak tavsiye edilen anne ve babaya itaat &ouml;rneğinde olduğu gibi[4] ki her ne kadar bu bakış a&ccedil;ısıyla b&ouml;yle itaatlerin mistakları meşru bir iş bilinse de genel h&uuml;km&uuml;n a&ccedil;ıklaması dışında bu konuların meşru dayanakları yoktur.\r\n\r\n\r\n	İslam sisteminde idarecilik sistemine itaat etmenin meşruiyeti ikinci t&uuml;rdendir (genel h&uuml;k&uuml;mler t&uuml;r&uuml;nden).\r\n\r\n\r\n	5. İslami d&uuml;zenin devamına ve adaletin yayılmasına sadece idarecilik ilkesine &ccedil;ift taraflı riayet edilmesi ve rızayeti de akabinde getirmesi suretinde &uuml;mit edilebilir; ister idareciler i&ccedil;in olsun isterse idare edilenler i&ccedil;in olsun.\r\n\r\n\r\n	6. İslami ilkeden kaynaklanan sistemde idarecilerle idare edilenler, toplumun ve birbirlerinin menfaatlerini dikkate almazlarsa sadece kendi arzularını d&uuml;ş&uuml;necek ve şer&rsquo;i &ouml;l&ccedil;&uuml;lere ger&ccedil;ek&ccedil;i olarak tevecc&uuml;h etmezlerse kendi r&uuml;yalarını ger&ccedil;ekleştirme hedefinde olacaklardır. Her iki gurubun İslam toplumunda yaşadıklarını dikkate alarak bunların her biri şahsi isteklerini dini renge b&uuml;r&uuml;nd&uuml;rmeye ve kendi uygunsuz davranışlarını meşruiyet perdesi altında saklamaya &ccedil;alışacaklardır. İmam Ali (a.s) bu hutbesindeki &ldquo;kuru mukaddesat&ccedil;ılık&rdquo; ibaretini bunun i&ccedil;in kullanmıştır.\r\n\r\n\r\n	Yukarıdaki noktaları dikkate alarak şimdi genel bir bakış a&ccedil;ısıyla ş&ouml;yle bir neticeye ulaşmak m&uuml;mk&uuml;nd&uuml;r: Masum &ouml;nderlerin (a.s) başında yer aldıkları sistemlerde bile ikinci dereceden yetkili idarecilerin tamamının hatadan korundukları iddia edilmemiştir. Peygamber Ekrem&rsquo;in (s.a.) ordusunda yer alan Halit b. Velit gibi fertlerin kendi başına ve kendi sorumluluklarının dışına &ccedil;ıkarak başkalarına zarar verdiği amele m&uuml;şahede edilmiştir. Her ne kadar bu zararlar Peygamber Ekrem (s.a.a) tarafından telafi edilmiştir.[5]İmam Ali&rsquo;nin (a.s) valileri arasında da Malik Eşter, Kumeyl,[6] İbni Abbas ve&hellip; gibi se&ccedil;kin kimselerin varlığıyla Azerbaycan emirliğine atanan Eş&rsquo;as b. Kays[7] ve Fars b&ouml;lgesi emirliğine atanan Ziyat b. Ubeyye[8] gibi m&uuml;nafıkların varlığının hi&ccedil;bir &ccedil;elişir tarafı yoktur. Bu t&uuml;r m&uuml;nafık kimselerin &ouml;rfi surette ve doğal olarak yetkileri de vardı ve onlara itaat etmek, İmam Ali&rsquo;ye (a.s) itaat etmek sayılıyordu. Ama a&ccedil;ıktır ki belirli bir konu d&acirc;hilinde Ali&rsquo;nin (a.s) temsilcisi olmak, onların emirlerini şer&rsquo;i olarak değerlendirilmesini ve hatta onların idarecilik b&ouml;lgelerinde izinleri olmaksızın su bile i&ccedil;ilmesinin gayri meşru bilinmesini ve onlara değer bi&ccedil;ip itibar vermemizi gerekli kılmaz. Aksine bu, onların idaresi altındaki halkın zek&acirc;sına bağlıdır ve halk bir taraftan verilen emrin, idareciye bırakılan memuriyetin doğrultusunda olduğunu belirleyip itaat etmeyi şer&rsquo;i vazife unvanında telakki edebilir veya emri, idarecinin salahiyeti dışında g&ouml;r&uuml;p ona tevecc&uuml;h etmeyebilir. Diğer taraftan idare edilen b&ouml;lgede başka fertler tarafından yapılan icraatlar, merkezi h&uuml;k&uuml;met tarafından atanan ferdin sorumluluklarıyla &ccedil;elişmesi durumda bu faaliyetler kanuna tecav&uuml;z ve şeriatın muhalifinde mi hesap edilir?\r\n\r\n\r\n	Başka bir ifadeyle Şia&rsquo;nın g&ouml;r&uuml;ş&uuml; esasına g&ouml;re İslami sistemin başında yer alan kimsenin masum olması veya &ouml;zel ya da genel surette masum tarafından tanıtılması gerekir. Ne var ki İslam, sistemin var olan mertebeler silsilesinin &ouml;l&ccedil;&uuml;lerini, &ouml;rfi surette t&uuml;m d&uuml;nyada kabul edilen &ouml;l&ccedil;&uuml;lerden ayrı bilinemez. &Ouml;rneklendirmek gerekirse, ifrati bir bakışla bir şehrin uzağında yer alan k&uuml;&ccedil;&uuml;k bir kuruluşun m&uuml;d&uuml;r&uuml;n&uuml;n desturu amelini, apa&ccedil;ık şer&rsquo;i bir h&uuml;k&uuml;m gibi nazarda tutularak ona her t&uuml;rl&uuml; eleştiri ve muhalefeti din ve sistemin aslına itiraz gibi telakki edilmiş olsun.\r\n\r\n\r\n	Elbette d&uuml;zene riayet konusunda dini &ouml;nderler tarafından yapılan tavsiyeleri dikkate alarak, s&ouml;z konusu &ldquo;destur-i amel&rdquo; yetkiler sınırları i&ccedil;inde ve toplumum maslahatı ve genel d&uuml;zen esasınca olursa, bu emirler namaz ve oru&ccedil; gibi Allah&rsquo;a yakınlaşma amacıyla yerine getirilebilir ve sevaptan da nasip alınabilir. Daha genel bir mukayeseyle iman sahibi her insan, mukaddes şeriatla uygunluk i&ccedil;eren d&uuml;nyevi davranışlarının tamamını dini kokuyla bezeyip kendi manevi ilerlemesinin i&ccedil;ine alacak şekilde s&ouml;z konusu amellerini d&uuml;zenleyebilir. Ne var ki bu genel mevzu, orta dereceli idarecilerin kendi kararlarına dini renk &ccedil;alma bahanesi olmamalıdır.\r\n\r\n\r\n	İslam Cumhuriyetinin Mimarı rahmetli İmam&rsquo;ın s&ouml;zleri de İslami idarecilik y&ouml;nteminde Masum İmamların (a.s) eğitici tavsiyeleriyle dopdoludur. İmam Ali&rsquo;nin (a.s) zikri ge&ccedil;en hutbesindeki noktalarla uygunluk i&ccedil;eren rahmetli İmam&rsquo;ın s&ouml;zlerinin bir b&ouml;l&uuml;m&uuml;n&uuml; sizlerin m&uuml;talaasına sunuyor ve sizleri diğer s&ouml;zlerinin geniş araştırılmasına davet ediyoruz:\r\n\r\n\r\n	İmam Humeyni (r.a) defalarca İslam h&uuml;k&uuml;metinin varlığını gerekli bilmiştir ki (M&uuml;minlerin Emiri&rsquo;nin (a.s) s&ouml;zlerinin birinci b&ouml;l&uuml;m&uuml;ne m&uuml;racaat ediniz). İlahi siyasi vasiyetindeki tekidi buna bir &ouml;rnektir. İmam siyasi vasiyetnamesinde ş&ouml;yle buyurur: &ldquo;Hakkın h&uuml;k&uuml;meti m&uuml;stazafların faydasına olup, z&uuml;l&uuml;m ve sitemin &ouml;n&uuml;n&uuml;n alınması ve adaletin ikame edilmesi i&ccedil;indir. S&uuml;leyman b. Davut, Y&uuml;ce İslam Peygamberi ve onun değerli vasileri b&ouml;yle bir h&uuml;k&uuml;met i&ccedil;in telaş ediyorlardı; bu, en b&uuml;y&uuml;k farzlardandır ve bunun ikamesi ibadetlerin en y&uuml;cesidir.&rdquo;\r\n\r\n\r\n	İmam Humeyni (r.a) idarecilik sistemi ve mertebeler sistemini de gerekli bilmiş ve ş&ouml;yle beyan etmiştir:\r\n\r\n\r\n	&ldquo;İkinci şifre şudur ki her ne kadar İran&rsquo;ın aşağısı yukarısı yoktur&hellip; bizbizeyiz, ama sistem ve d&uuml;zenin olması gerekir. Siz Allah i&ccedil;in mertebe ve mertebeler silsilesini koruyunuz. Herkesin kendisinin oy vermesi kararlaştırılırsa ve kendi &ccedil;apında amel ederse, o zaman maneviyat ve sıradan başarılar da ortadan kaybolur. Sizler biliyorsunuz; Peygamber Ekrem mescitte oturuyordu ve mescide giren kimse, oturanların hangisinin Peygamber olduğunu bilmiyordu, hal b&ouml;yleyken herkes ona itaat etmekle g&ouml;revliydi. Biz hepimiz kardeşiz, ama d&uuml;zen olmazsa kardeşlik de karışır.&rdquo;[9]\r\n\r\n\r\n	&ldquo;Bir ordunun d&uuml;zeni ve aşağı ve yukarısı olmazsa bunun anlamı ordu istemiyoruz demektir.&rdquo;[10]\r\n\r\n\r\n	Denetleme ve emri bil maruf konusu hakkında (ikinci nokta):\r\n\r\n\r\n	&ldquo;Milletin tamamı bu işleri denetlemekle g&ouml;revlidir. Nezaret etmelidirler, eğer ben ayağımın birisini kenara attıysam, eğri attıysam, millet adımını eğri attın; kendini koru demekle g&ouml;revlidir.&rdquo;[11]\r\n\r\n\r\n	Hizmet ve karşılıklı davranış ilkesi konusunda (&uuml;&ccedil;&uuml;nc&uuml; nokta) ş&ouml;yle buyurur:\r\n\r\n\r\n	&ldquo;Halk, valinin buraya geldiğini halka hizmet ettiğini ve hizmetle meşgul olduğunu pratikte g&ouml;rmelidir. Halk birinin hizmetle meşgul olduğunu g&ouml;rd&uuml;ğ&uuml; zaman artık onunla kavgası yoktur. Gelip halkı kızdırdığı zaman kavga orada başlar.&nbsp; Her vesile ile zorla alır. G&uuml;c&uuml;n&uuml; sabit kılmak i&ccedil;in gelmiştir. Halk bir kimsenin g&uuml;c&uuml;n&uuml; sabit kılmak i&ccedil;in geldiğini g&ouml;r&uuml;nce ona muhalefet eder.&rdquo;[12]\r\n\r\n\r\n	&ldquo;Siz biliyorsunuz ki İslam Cumhuriyetinde makamlar ge&ccedil;mişte sahip olduğu anlamı kaybetmiştir. Ne cumhurbaşkanlığı, ne başbakanlık ve ne de diğer başkanlıklar hayal ettikleri gibi değildir. Kendileri bizim y&uuml;ksek bir makamımız vardır ve biz hazreti eşrafız diye hayal etsinler. B&ouml;yle değildir. Onlar toplum arasında ve her yerde değerlerini hizmet etmekte g&ouml;r&uuml;rlerse hizmet&ccedil;i olacaklardır.&rdquo;[13]\r\n\r\n\r\n	D&uuml;zenli davranışların meşruiyeti konusunda (d&ouml;rd&uuml;nc&uuml; nokta) ş&ouml;yle buyurur:\r\n\r\n\r\n	&ldquo;D&uuml;zenin korunması şer&rsquo;i ve akli farzlardan bir tanesidir ki d&uuml;zen korunmalıdır. Bu anlamda bir d&uuml;zen istemiyoruz ve hepimiz aynı ve bir kural olmaksızın amel edelim diyenler, Kur&rsquo;an&rsquo;ın muhalifinde amel ediyorlar. İslam&rsquo;ın muhalifinde amel ediyorlar. &Uuml;lkelerinin muhalifinde amel ediyorlar.&rdquo;[14]\r\n\r\n\r\n	D&uuml;zenin devamlılığının usule riayet etmeye bağlı olduğu hakkında (beşinci nokta) ş&ouml;yle buyurur:\r\n\r\n\r\n	&ldquo;Bundan sonra da biz Allah&rsquo;a tevecc&uuml;h&uuml;m&uuml;z&uuml; korursak, bu kardeşlik ve vahdeti korursak, bundan sonra da ileri gideriz; ta sonuna kadar ileri g&ouml;t&uuml;r&uuml;r&uuml;z&hellip; dua ediniz biz Allah-u Teala&rsquo;dan gafil olmayalım, İslam&rsquo;dan gafil olmayalım. Kendimizin ihtiya&ccedil; duyduğumuzun şeylerin peşinden gitmeyelim; bunlar gelir ge&ccedil;er.&rdquo;\r\n\r\n\r\n	Son olarak toplumda bazı kimselerin dini hileciliğiyle alakalı olarak (altıncı nokta) devrik şahı &ouml;rnek unvanında zikrederek ş&ouml;yle buyurur:\r\n\r\n\r\n	&ldquo;Onun İslam&rsquo;la hi&ccedil;bir işi yoktu, darbe vuruyordu. Zayıf ve &ccedil;aresiz kaldığı zaman gidip namaz kılıyordu ve Hz. Rıza&rsquo;nın haremine gidip namaz kılıyordu ve bununla tezg&acirc;h kuruyordu!&rdquo;[15]\r\n\r\n\r\n	G&ouml;rd&uuml;ğ&uuml;n&uuml;z gibi toplum, mertebeler silsilesi olmaksızın herc&uuml;mer&ccedil;le sonu&ccedil;lanır. Yetkiler, idareciliğin gereklerinden olup bir idareci yetki olmaksızın ger&ccedil;ekte idareci değildir. Ama İslami d&uuml;zende bir idarecinin kendi yetkisi sınırındaki kararlarına uymayı meşru bir emir unvanında dikkate almalıyız, ne var ki bu meşruluğa, idarecilerin k&ouml;t&uuml;ye kullanmalarına ve eli altındakilerin emri bil maruf ve nehyi anil m&uuml;nker farzını ortadan kaldırmalarına sebep olacak şekilde genişlik bahşedilmemesi gerekir.\r\n\r\n\r\n	1. İndeks: Velayeti mutlaka, Soru 1887 (Site: 2212).\r\n\r\n\r\n	2. İndeks: Velayeti fakih idareciliğinin boyutları, Soru 2121 (Site: 2262).\r\n\r\n\r\n	3. İndeks: Velayet-i mutlakay-i fakihin yetki sınırları, Soru 3105 (Site: 3370).\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1] Kuleyni, Muhammed b. Yakup, &ldquo;K&acirc;fi&rdquo;, Tahran h. ş, 1365,&nbsp; Daru&rsquo;l k&uuml;t&uuml;b&uuml;&rsquo;l İslamiye, c. 8, s. 353 ve 354.\r\n\r\n\r\n	[2] Temimi &Acirc;medi, Abd&uuml;lvahit, &ldquo;Ğureru&rsquo;l hikem ve dureru&rsquo;l kelim&rdquo;, Kum h. ş 1366, İntişarati Defteri Tebliğati İslami, s. 464, hadis no: 10672.\r\n\r\n\r\n	[3] &ldquo;Nehc&uuml;&rsquo;l Belağa&rdquo;, Kum, Bita, İntişarati Daru&rsquo;l hi&ccedil;re, s. 428.\r\n\r\n\r\n	[4] Bakara Suresi, 83; Nisa Suresi, 36.\r\n\r\n\r\n	[5] Bu konuda &ldquo;Biharu&rsquo;l Envar&rdquo; kitabının 21. Cildinin 139 ve sonraki sayfalarında yer alan 27. b&ouml;l&uuml;mdeki rivayetlere m&uuml;racaat ediniz.\r\n\r\n\r\n	[6] Nehc&uuml;&rsquo;l Belağa&rsquo;nın 61. Mektubu esasınca İmam Ali (a.s) tarafından &ldquo;Hit&rdquo; şehri valiliğine atanmıştır.\r\n\r\n\r\n	[7] Nehc&uuml;&rsquo;l Belağa&rsquo;nın 5. Mektubu, s. 366.\r\n\r\n\r\n	[8] Meclisi, Muhammed Bakır, &ldquo;Biharu&rsquo;l Envar&rdquo;, Beyrut 1404 h. k, M&uuml;esseset&uuml;&rsquo;l vefa, c. 32, s. 501.\r\n\r\n\r\n	[9] &ldquo;Sahifeyi İmam&rdquo;, c. 17, s. 15.\r\n\r\n\r\n	[10] &ldquo;Sahifeyi İmam&rdquo;, c. 12, s. 45.\r\n\r\n\r\n	[11] &ldquo;Sahifeyi İmam&rdquo; c. 8, s. 5.\r\n\r\n\r\n	[12] &ldquo;Sahifeyi İmam&rdquo;, c. 13, s. 382-383.\r\n\r\n\r\n	[13] &ldquo;Sahifeyi İmam&rdquo;, c. 16, s. 444 ve 445.\r\n\r\n\r\n	[14] &ldquo;Sahifeyi İmam&rdquo;, c. 11, s. 494.\r\n\r\n\r\n	[15] &ldquo;Sahifeyi İmam&rdquo;, c. 13, s. 249.'),(222,'tr230','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bizim rivayetlerimizde uyumak d&ouml;rt şekilde taksim edilir ve bunların en g&uuml;zel t&uuml;r&uuml; m&uuml;minin sağ tarafa ve kıbleye doğru yatmasıdır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Ali (a.s) ş&ouml;yle buyurur: <em>Uyumak d&ouml;rt şekildedir:</em> <em>Peygamberler sırt&uuml;st&uuml; uyuyorlardı ve g&ouml;zleri uyumuyordu; Allah&rsquo;ın vahyi beklentisi i&ccedil;indeydiler. M&uuml;minler sağ tarafları &uuml;zerine ve kıbleye doğru uyurlar, padişahlar ve onların &ccedil;ocukları sol tarafları &uuml;zerinde uyurlar b&ouml;ylelikle yedikleri sindirilmiş olur. Şeytan ve onun kardeşleri, deli ve hasta y&uuml;z&uuml;st&uuml; uyur.</em></p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Mezarda cenazeyi kıbleye doğru yatırmak</strong></p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İmam Sadık (a.s) ş&ouml;yle buyurur<em>: &ldquo;Bera b. Marur-i Ensari Medine&rsquo;de Peygamber Ekrem&rsquo;de (s.a.a) Mekke&rsquo;deydi. Bera &ouml;l&uuml;m&uuml;n eşiğindeyken (bu, Peygamber ve M&uuml;sl&uuml;manların Beyt&uuml;&rsquo;l Mukaddes&rsquo;e doğru namaz kıldıkları zamanlardı) y&uuml;z&uuml;n&uuml; Mekke&rsquo;de Peygambere (s.a.a) doğru &ccedil;evirmelerini ve malının da &uuml;&ccedil;te birini vasiyet etmişti. B&ouml;ylelikle bu s&uuml;nnet sayıldı.&rdquo;</em> Bu sebeple, bu ve başka deliler esasına g&ouml;re fakihler de &ldquo;kabirde cenaze sağ tarafı &uuml;zerine ve &ouml;n tarafının kıbleye bakacak şekilde defnedilmesi gerekir&rdquo; fetvasını verdiler.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Bu soru iki kısımda sorulmuştur ve biz de bu esas &uuml;zere cevap vereceğiz.</p>\r\n\r\n<p>\r\n	Birinci kısımda uyurken ve istirahat ederken kıbleye doğru yatma hakkında sorulmuştur.</p>\r\n\r\n<p>\r\n	İslam dinini, beşerin kemali i&ccedil;in Allah-u Te&acirc;l&acirc; tarafından g&ouml;nderilmiş en son dindir[1] ve bu y&ouml;nden İslam&rsquo;ın en k&acirc;mil ve en kapsayıcı bir din olması lazımdır[2] ve bundan dolayı k&uuml;&ccedil;&uuml;ğ&uuml;nden b&uuml;y&uuml;ğ&uuml;ne; en alt d&uuml;zeyden en y&uuml;ksek d&uuml;zeyine kadar beşerin t&uuml;m ihtiya&ccedil;ları bu dinin i&ccedil;inde mevcuttur.[3]Uyumak da bunlardan birisi olup din tarafın uyumanın h&uuml;k&uuml;mleri s&ouml;z konusu edilmiştir. Elbette bu konudaki dinin h&uuml;k&uuml;mleri zorunlu değil aksine s&uuml;nnet ve m&uuml;stehap cinsindendir ve biz burada bunların bir ka&ccedil;ına işaret edeceğiz.</p>\r\n\r\n<p>\r\n	İmam Hadi (a.s) ş&ouml;yle buyurur: &ldquo;Biz Ehli Beyt uyuma esnasında on şeye dikkat ederiz: Abdestli olmak, y&uuml;z&uuml; sağ elin i&ccedil;ine koymak, otuz &uuml;&ccedil; defa s&uuml;bhanallah, otuz &uuml;&ccedil; defa elhamd&uuml; lillah ve otuz d&ouml;rt defa Allah&rsquo;u ekber demek, y&uuml;z&uuml;m&uuml;z kıbleye bakacak şekilde kıbleye y&ouml;nelip yatmak, Hamt suresini ve Ayetel k&uuml;rsi ve şehidallahu&hellip; ayetlerini okumak.[4] B&ouml;yle yapan kimse o gecenin faydasına ermiştir.&rdquo;[5]</p>\r\n\r\n<p>\r\n	Uyumanın &ccedil;eşitleri</p>\r\n\r\n<p>\r\n	Biz Şiaların rivayetlerinde uyumak d&ouml;rt şekilde taksim edilir ve bunların en g&uuml;zel t&uuml;r&uuml;, m&uuml;minin sağ tarafa ve kıbleye doğru yatmasıdır.</p>\r\n\r\n<p>\r\n	Abdullah b. Ahmet b. Amir, İmam Rıza (a.s)&rsquo;dan o da babasından H&uuml;seyin b. Ali (a.s)&rsquo;nin ş&ouml;yle buyurduğunu nakletmiştir: &ldquo;Ali b. Ebi Talip (a.s) Kufe mescidindeyken Şam ehlinden birisi kalkıp ona sorular sordu. Onun sorularından bir tanesi şuydu: Bana ka&ccedil; t&uuml;rl&uuml; uyuyabilineceğini s&ouml;yle. Ali (a.s) ş&ouml;yle buyurdular: Peygamberler sırt&uuml;st&uuml; uyuyorlardı ve g&ouml;zleri uyumuyordu; Allah&rsquo;ın vahyi beklentisi i&ccedil;indeydiler. M&uuml;minler sağ tarafları &uuml;zerine ve kıbleye doğru uyurlar, padişahlar ve onların &ccedil;ocukları sol tarafları &uuml;zerinde uyurlar b&ouml;ylelikle yedikleri sindirilmiş olur. Şeytan ve onun kardeşleri, deli ve hasta y&uuml;z&uuml;st&uuml; uyur.&rdquo;[6]</p>\r\n\r\n<p>\r\n	Sorunuzun ikinci kısmına yani cenazeyi kıbleye doğru defnetmek meselesine gelince ş&ouml;yle cevaplamamız gerekiyor: İslam&rsquo;ın insan hayatının başlangıcından &ouml;l&uuml;m anına; hatta defnedilip kefenlenmesine kadar yaşamın t&uuml;m merhaleleri i&ccedil;in h&uuml;k&uuml;mleri vardır ve biz onların bazılarına işaret edeceğiz:</p>\r\n\r\n<p>\r\n	İmam Sadık (a.s) ş&ouml;yle buyurur: &ldquo;Zorla can veren kimseyi, namaz kıldığı yere g&ouml;t&uuml;r&uuml;n.&rdquo;</p>\r\n\r\n<p>\r\n	Başka bir hadiste İmam (a.s) ş&ouml;yle buyurur: &ldquo;&Ouml;l&uuml;m&uuml;n eşiğine gelen ve can vermekten zorlanan kimseyi namaz kıldığı yere veya seccadesi &uuml;zerine yatırın.&rdquo;</p>\r\n\r\n<p>\r\n	&Ouml;l&uuml;m eşiğinde can veren kimsenin kıbleye doğru &ccedil;evrilmesi hakkında İmam Cafer (a.s) ş&ouml;yle buyurur: &ldquo;Siz Şialardan birisi &ouml;l&uuml;m&uuml;n eşiğindeyse, onun ayağını kıbleye doğru &ccedil;ekiniz ve &uuml;zerini &ouml;rt&uuml;n&uuml;z. Gus&uuml;l esnasında kıble istikametinde mezar kazınız ve cenaze tahtasını &uuml;zerine &ouml;rt&uuml;n&uuml;z; &ouml;yle ki cenazenin ayağı ve y&uuml;z&uuml; kıbleye d&ouml;n&uuml;k olsun.&rdquo;[7]</p>\r\n\r\n<p>\r\n	Cenazeyi kabirde kıbleye doğru yatırmak hakkında &ldquo;Vesail&uuml;&rsquo;ş-Şia&rdquo; kitabında bir&ccedil;ok hadis yer almaktadır ve konuyla alakalı &ouml;zel bir b&ouml;l&uuml;m vardır. Bu rivayetlerde mezarda cenazenin sağ tarafa doğru ve y&uuml;z&uuml;n&uuml;n kıble istikametinde olacak şekilde defnedilmesi a&ccedil;ıklanmıştır. S&ouml;z konusu hadislerden bir tanesi ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	İmam Sadık (a.s) ş&ouml;yle buyurur: Bera b. Marur-i Ensari Medine&rsquo;de Peygamber Ekrem&rsquo;de (s.a.a) Mekke&rsquo;deydi. Bera &ouml;l&uuml;m&uuml;n eşiğindeyken (bu, Peygamber ve M&uuml;sl&uuml;manların Beyt&uuml;&rsquo;l Mukaddes&rsquo;e doğru namaz kıldıkları zamanlardı) y&uuml;z&uuml;n&uuml; Mekke&rsquo;de Peygambere (s.a.a) doğru &ccedil;evirmelerini ve malının da &uuml;&ccedil;te birini vasiyet etmişti. B&ouml;ylelikle bu s&uuml;nnet sayıldı.&rdquo;[8] Bu sebeple bu ve başka deliler esasına g&ouml;re fakihler de &ldquo;kabirde cenaze sağ tarafı &uuml;zerine ve &ouml;n tarafının kıbleye bakacak şekilde defnedilmesi gerekir&rdquo; fetvasını verdiler.[9]</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Bu bağlamda sitedeki şu indekse m&uuml;racaat ediniz: İndeks &ldquo;Hatamiyet risaletin sonu&rdquo;, sayı 5222.</p>\r\n\r\n<p>\r\n	[2] Bu bağlamda sitedeki şu indekse m&uuml;racaat ediniz: İndeks &ldquo;Dinin k&acirc;mil oluşu ve değişim kabul etmezliği&rdquo;, sayı 781.</p>\r\n\r\n<p>\r\n	[3] Eğer yeni bir mesele &ouml;ne &ccedil;ıkarsa Şia&rsquo;nın b&uuml;y&uuml;k fakihleri ellerinde var olan genel kurallardan yararlanarak bu meselenin h&uuml;k&uuml;mlerini dini kaynaklardan elde ederler.</p>\r\n\r\n<p>\r\n	[4] &Acirc;li İmran Suresi, 18.</p>\r\n\r\n<p>\r\n	[5] H&uuml;seyin &Uuml;stat Veli, &ldquo;Adap, s&uuml;nen ve revişi reftariyi peygamberi girami&rdquo;, Tahran 1381 ş, İntişarati Peyami Azadi, s. 80.</p>\r\n\r\n<p>\r\n	[6] Şeyh Saduk, &ldquo;El-hisal&rdquo;, İntişarati Camiayi M&uuml;derrisini Kum, 1403 h. k, c. 1, s. 262; Şeyh Saduk, &ldquo;Uyunu ahbari&rsquo;r-Rıza&rdquo;, Ğaffari ve M&uuml;stefit, Tahran 1378 h. ş, birinci baskı, Neşri Cihan, c. 1, s. 510.</p>\r\n\r\n<p>\r\n	[7] Kuleyni, &ldquo;K&acirc;fi&rdquo;, Tahran 1365 h. ş, d&ouml;rd&uuml;nc&uuml; baskı, Daru&rsquo;l kut&uuml;b&uuml;&rsquo;l İslamiye, c. 3, s. 127.</p>\r\n\r\n<p>\r\n	[8] Şeyh H&uuml;rr&uuml; Amuli, &ldquo;Vesail&uuml;&rsquo;ş-Şia&rdquo;, Kum 1409 h. k, M&uuml;esseseyi &Acirc;l&uuml;&rsquo;l beyt, c. 3, s. 231.</p>\r\n\r\n<p>\r\n	[9] &ldquo;Tevzuhu&rsquo;l mesail&rdquo; (El-mahşi lil İmamu&rsquo;l Humeyni), c. 1, s. 339 ve 615.</p>\r\n','Bizim rivayetlerimizde uyumak d&ouml;rt şekilde taksim edilir ve bunların en g&uuml;zel t&uuml;r&uuml; m&uuml;minin sağ tarafa ve kıbleye doğru yatmasıdır.\r\n\r\n	\r\n		Ali (a.s) ş&ouml;yle buyurur: Uyumak d&ouml;rt şekildedir: Peygamberler sırt&uuml;st&uuml; uyuyorlardı ve g&ouml;zleri uyumuyordu; Allah&rsquo;ın vahyi beklentisi i&ccedil;indeydiler. M&uuml;minler sağ tarafları &uuml;zerine ve kıbleye doğru uyurlar, padişahlar ve onların &ccedil;ocukları sol tarafları &uuml;zerinde uyurlar b&ouml;ylelikle yedikleri sindirilmiş olur. Şeytan ve onun kardeşleri, deli ve hasta y&uuml;z&uuml;st&uuml; uyur.\r\n\r\n	\r\n		Mezarda cenazeyi kıbleye doğru yatırmak\r\n\r\n	\r\n		İmam Sadık (a.s) ş&ouml;yle buyurur: &ldquo;Bera b. Marur-i Ensari Medine&rsquo;de Peygamber Ekrem&rsquo;de (s.a.a) Mekke&rsquo;deydi. Bera &ouml;l&uuml;m&uuml;n eşiğindeyken (bu, Peygamber ve M&uuml;sl&uuml;manların Beyt&uuml;&rsquo;l Mukaddes&rsquo;e doğru namaz kıldıkları zamanlardı) y&uuml;z&uuml;n&uuml; Mekke&rsquo;de Peygambere (s.a.a) doğru &ccedil;evirmelerini ve malının da &uuml;&ccedil;te birini vasiyet etmişti. B&ouml;ylelikle bu s&uuml;nnet sayıldı.&rdquo; Bu sebeple, bu ve başka deliler esasına g&ouml;re fakihler de &ldquo;kabirde cenaze sağ tarafı &uuml;zerine ve &ouml;n tarafının kıbleye bakacak şekilde defnedilmesi gerekir&rdquo; fetvasını verdiler.','&nbsp;Bu soru iki kısımda sorulmuştur ve biz de bu esas &uuml;zere cevap vereceğiz.\r\n\r\n\r\n	Birinci kısımda uyurken ve istirahat ederken kıbleye doğru yatma hakkında sorulmuştur.\r\n\r\n\r\n	İslam dinini, beşerin kemali i&ccedil;in Allah-u Te&acirc;l&acirc; tarafından g&ouml;nderilmiş en son dindir[1] ve bu y&ouml;nden İslam&rsquo;ın en k&acirc;mil ve en kapsayıcı bir din olması lazımdır[2] ve bundan dolayı k&uuml;&ccedil;&uuml;ğ&uuml;nden b&uuml;y&uuml;ğ&uuml;ne; en alt d&uuml;zeyden en y&uuml;ksek d&uuml;zeyine kadar beşerin t&uuml;m ihtiya&ccedil;ları bu dinin i&ccedil;inde mevcuttur.[3]Uyumak da bunlardan birisi olup din tarafın uyumanın h&uuml;k&uuml;mleri s&ouml;z konusu edilmiştir. Elbette bu konudaki dinin h&uuml;k&uuml;mleri zorunlu değil aksine s&uuml;nnet ve m&uuml;stehap cinsindendir ve biz burada bunların bir ka&ccedil;ına işaret edeceğiz.\r\n\r\n\r\n	İmam Hadi (a.s) ş&ouml;yle buyurur: &ldquo;Biz Ehli Beyt uyuma esnasında on şeye dikkat ederiz: Abdestli olmak, y&uuml;z&uuml; sağ elin i&ccedil;ine koymak, otuz &uuml;&ccedil; defa s&uuml;bhanallah, otuz &uuml;&ccedil; defa elhamd&uuml; lillah ve otuz d&ouml;rt defa Allah&rsquo;u ekber demek, y&uuml;z&uuml;m&uuml;z kıbleye bakacak şekilde kıbleye y&ouml;nelip yatmak, Hamt suresini ve Ayetel k&uuml;rsi ve şehidallahu&hellip; ayetlerini okumak.[4] B&ouml;yle yapan kimse o gecenin faydasına ermiştir.&rdquo;[5]\r\n\r\n\r\n	Uyumanın &ccedil;eşitleri\r\n\r\n\r\n	Biz Şiaların rivayetlerinde uyumak d&ouml;rt şekilde taksim edilir ve bunların en g&uuml;zel t&uuml;r&uuml;, m&uuml;minin sağ tarafa ve kıbleye doğru yatmasıdır.\r\n\r\n\r\n	Abdullah b. Ahmet b. Amir, İmam Rıza (a.s)&rsquo;dan o da babasından H&uuml;seyin b. Ali (a.s)&rsquo;nin ş&ouml;yle buyurduğunu nakletmiştir: &ldquo;Ali b. Ebi Talip (a.s) Kufe mescidindeyken Şam ehlinden birisi kalkıp ona sorular sordu. Onun sorularından bir tanesi şuydu: Bana ka&ccedil; t&uuml;rl&uuml; uyuyabilineceğini s&ouml;yle. Ali (a.s) ş&ouml;yle buyurdular: Peygamberler sırt&uuml;st&uuml; uyuyorlardı ve g&ouml;zleri uyumuyordu; Allah&rsquo;ın vahyi beklentisi i&ccedil;indeydiler. M&uuml;minler sağ tarafları &uuml;zerine ve kıbleye doğru uyurlar, padişahlar ve onların &ccedil;ocukları sol tarafları &uuml;zerinde uyurlar b&ouml;ylelikle yedikleri sindirilmiş olur. Şeytan ve onun kardeşleri, deli ve hasta y&uuml;z&uuml;st&uuml; uyur.&rdquo;[6]\r\n\r\n\r\n	Sorunuzun ikinci kısmına yani cenazeyi kıbleye doğru defnetmek meselesine gelince ş&ouml;yle cevaplamamız gerekiyor: İslam&rsquo;ın insan hayatının başlangıcından &ouml;l&uuml;m anına; hatta defnedilip kefenlenmesine kadar yaşamın t&uuml;m merhaleleri i&ccedil;in h&uuml;k&uuml;mleri vardır ve biz onların bazılarına işaret edeceğiz:\r\n\r\n\r\n	İmam Sadık (a.s) ş&ouml;yle buyurur: &ldquo;Zorla can veren kimseyi, namaz kıldığı yere g&ouml;t&uuml;r&uuml;n.&rdquo;\r\n\r\n\r\n	Başka bir hadiste İmam (a.s) ş&ouml;yle buyurur: &ldquo;&Ouml;l&uuml;m&uuml;n eşiğine gelen ve can vermekten zorlanan kimseyi namaz kıldığı yere veya seccadesi &uuml;zerine yatırın.&rdquo;\r\n\r\n\r\n	&Ouml;l&uuml;m eşiğinde can veren kimsenin kıbleye doğru &ccedil;evrilmesi hakkında İmam Cafer (a.s) ş&ouml;yle buyurur: &ldquo;Siz Şialardan birisi &ouml;l&uuml;m&uuml;n eşiğindeyse, onun ayağını kıbleye doğru &ccedil;ekiniz ve &uuml;zerini &ouml;rt&uuml;n&uuml;z. Gus&uuml;l esnasında kıble istikametinde mezar kazınız ve cenaze tahtasını &uuml;zerine &ouml;rt&uuml;n&uuml;z; &ouml;yle ki cenazenin ayağı ve y&uuml;z&uuml; kıbleye d&ouml;n&uuml;k olsun.&rdquo;[7]\r\n\r\n\r\n	Cenazeyi kabirde kıbleye doğru yatırmak hakkında &ldquo;Vesail&uuml;&rsquo;ş-Şia&rdquo; kitabında bir&ccedil;ok hadis yer almaktadır ve konuyla alakalı &ouml;zel bir b&ouml;l&uuml;m vardır. Bu rivayetlerde mezarda cenazenin sağ tarafa doğru ve y&uuml;z&uuml;n&uuml;n kıble istikametinde olacak şekilde defnedilmesi a&ccedil;ıklanmıştır. S&ouml;z konusu hadislerden bir tanesi ş&ouml;yledir:\r\n\r\n\r\n	İmam Sadık (a.s) ş&ouml;yle buyurur: Bera b. Marur-i Ensari Medine&rsquo;de Peygamber Ekrem&rsquo;de (s.a.a) Mekke&rsquo;deydi. Bera &ouml;l&uuml;m&uuml;n eşiğindeyken (bu, Peygamber ve M&uuml;sl&uuml;manların Beyt&uuml;&rsquo;l Mukaddes&rsquo;e doğru namaz kıldıkları zamanlardı) y&uuml;z&uuml;n&uuml; Mekke&rsquo;de Peygambere (s.a.a) doğru &ccedil;evirmelerini ve malının da &uuml;&ccedil;te birini vasiyet etmişti. B&ouml;ylelikle bu s&uuml;nnet sayıldı.&rdquo;[8] Bu sebeple bu ve başka deliler esasına g&ouml;re fakihler de &ldquo;kabirde cenaze sağ tarafı &uuml;zerine ve &ouml;n tarafının kıbleye bakacak şekilde defnedilmesi gerekir&rdquo; fetvasını verdiler.[9]\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Bu bağlamda sitedeki şu indekse m&uuml;racaat ediniz: İndeks &ldquo;Hatamiyet risaletin sonu&rdquo;, sayı 5222.\r\n\r\n\r\n	[2] Bu bağlamda sitedeki şu indekse m&uuml;racaat ediniz: İndeks &ldquo;Dinin k&acirc;mil oluşu ve değişim kabul etmezliği&rdquo;, sayı 781.\r\n\r\n\r\n	[3] Eğer yeni bir mesele &ouml;ne &ccedil;ıkarsa Şia&rsquo;nın b&uuml;y&uuml;k fakihleri ellerinde var olan genel kurallardan yararlanarak bu meselenin h&uuml;k&uuml;mlerini dini kaynaklardan elde ederler.\r\n\r\n\r\n	[4] &Acirc;li İmran Suresi, 18.\r\n\r\n\r\n	[5] H&uuml;seyin &Uuml;stat Veli, &ldquo;Adap, s&uuml;nen ve revişi reftariyi peygamberi girami&rdquo;, Tahran 1381 ş, İntişarati Peyami Azadi, s. 80.\r\n\r\n\r\n	[6] Şeyh Saduk, &ldquo;El-hisal&rdquo;, İntişarati Camiayi M&uuml;derrisini Kum, 1403 h. k, c. 1, s. 262; Şeyh Saduk, &ldquo;Uyunu ahbari&rsquo;r-Rıza&rdquo;, Ğaffari ve M&uuml;stefit, Tahran 1378 h. ş, birinci baskı, Neşri Cihan, c. 1, s. 510.\r\n\r\n\r\n	[7] Kuleyni, &ldquo;K&acirc;fi&rdquo;, Tahran 1365 h. ş, d&ouml;rd&uuml;nc&uuml; baskı, Daru&rsquo;l kut&uuml;b&uuml;&rsquo;l İslamiye, c. 3, s. 127.\r\n\r\n\r\n	[8] Şeyh H&uuml;rr&uuml; Amuli, &ldquo;Vesail&uuml;&rsquo;ş-Şia&rdquo;, Kum 1409 h. k, M&uuml;esseseyi &Acirc;l&uuml;&rsquo;l beyt, c. 3, s. 231.\r\n\r\n\r\n	[9] &ldquo;Tevzuhu&rsquo;l mesail&rdquo; (El-mahşi lil İmamu&rsquo;l Humeyni), c. 1, s. 339 ve 615.'),(223,'tr229','<div class=\"quest-content\" id=\"A3_1\" style=\"display: block;\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Kur&rsquo;an&rsquo;ı Kerim&rsquo;de erkeklerin kadınlardan &uuml;st&uuml;n olma meselesi s&ouml;z konusu edilmiştir. Bu meselenin ortaya konması erkeklerin b&uuml;t&uuml;n y&ouml;nlerden kadınlardan daha &uuml;st&uuml;n bilinmesi anlamında değildir. Bir&ccedil;ok &acirc;lim ve tefsircilerin g&ouml;r&uuml;ş&uuml;ne g&ouml;re, erkeklerin kadınlara nispetle &uuml;st&uuml;n olmasının delili, erkeklerin sahip oldukları &ouml;zellikler ve bu &ouml;zellikler esasınca aile idaresinin sorumluluklarını t&uuml;m y&ouml;nleriyle yerine getirebilmeleridir. Ger&ccedil;ekte bu &uuml;st&uuml;nl&uuml;k, erkeklerin adalet ve bilinen şekliyle(maruf) yerine getirmekle y&uuml;k&uuml;ml&uuml; oldukları bir sorumluluk olup t&uuml;m y&ouml;nleriyle &ouml;v&uuml;nme ve kadınların haklarının g&ouml;rmezlikten gelinmesine kaynaklık edecek bir ayrıcalık değildir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;İnsanların &ccedil;eşitli şekil ve m&uuml;nasebetlerde birbirine nispetle faziletli veya &uuml;st&uuml;n bilinmesi konusu Kur&rsquo;an&rsquo;ı Kerim ayetlerinde s&ouml;z konusu edilmiştir ve bunların bir kısmına aşağıdaki konularda işaret edilebilir:</p>\r\n\r\n<p>\r\n	1. İnsanların diğer yaratıklara &uuml;st&uuml;nl&uuml;ğ&uuml;: &ldquo;Andolsun, biz insanoğlunu şerefli kıldık. Onları karada ve denizde taşıdık. Kendilerini en g&uuml;zel ve temiz şeylerden rızıklandırdık ve onları yarattıklarımızın bir&ccedil;oğundan &uuml;st&uuml;n kıldık.&rdquo;[1]</p>\r\n\r\n<p>\r\n	2. İnsanların birbirine &uuml;st&uuml;nl&uuml;ğ&uuml;: &ldquo;Allah, rızık konusunda kiminizi kiminizden &uuml;st&uuml;n kıldı&rdquo;.[2]</p>\r\n\r\n<p>\r\n	3. Bir kavmin başka bir kavme &uuml;st&uuml;nl&uuml;ğ&uuml;: &ldquo;Ey İsrailoğulları! Size verdiğim nimetimi ve (bir zamanlar) sizi c&uuml;mle &acirc;leme &uuml;st&uuml;n kıldığımı hatırlayın&rdquo;.[3]</p>\r\n\r\n<p>\r\n	4. Peygamberlerin birbirlerine &uuml;st&uuml;nl&uuml;kleri: &ldquo;İşte peygamberler! Biz, onların bir kısmını bir kısmına &uuml;st&uuml;n kıldık. İ&ccedil;lerinden, Allah&#39;ın konuştukları vardır. Bir kısmının da derecelerini y&uuml;kseltmiştir. Meryem oğlu İsa&#39;ya ise a&ccedil;ık deliller verdik ve onu Ruhu&#39;l-Kud&uuml;s (Cebrail) ile destekledik&rdquo;.[4]</p>\r\n\r\n<p>\r\n	5. Erkeğin kadına &uuml;st&uuml;nl&uuml;ğ&uuml;: &ldquo;Erkekler, kadınların koruyup kollayıcılarıdırlar.&nbsp; &Ccedil;&uuml;nk&uuml; Allah, insanların kimini kiminden &uuml;st&uuml;n kılmıştır. Bir de erkekler kendi mallarından harcamakta (ve ailenin ge&ccedil;imini sağlamakta)dırlar&rdquo;.[5]</p>\r\n\r\n<p>\r\n	6. M&uuml;minlerin birbirlerine &uuml;st&uuml;nl&uuml;kleri: &ldquo;Herkesin amellerine g&ouml;re dereceleri vardır. Rabbin onların yaptıklarından habersiz değildir&rdquo;.[6]</p>\r\n\r\n<p>\r\n	Buna binaen yukarıda zikredildiği gibi Allah-u Te&acirc;l&acirc;&rsquo;nın kendi hakimane iradesi esasınca fertlerin bazı &ouml;zellikleri hasebiyle başkalarına &uuml;st&uuml;n kıldığında hi&ccedil; ş&uuml;phe yoktur. Ama bilmemiz gerekir ki Allah-u Te&acirc;l&acirc;&rsquo;nın bazı fertlere bahşettiği &uuml;st&uuml;nl&uuml;ğ&uuml;n, insanın rızık konusunda diğer yaratıklara &uuml;st&uuml;nl&uuml;ğ&uuml; gibi, bazen maddi boyutu vardır bazen de peygamberin diğer insanlara nispetle hidayet nimetinde olduğu gibi bu &uuml;st&uuml;nl&uuml;ğ&uuml;n manevi boyutu vardır. Bazen bu derece ve faziletlerden d&uuml;nya &uuml;st&uuml;nl&uuml;ğ&uuml; kastedilmiştir bazen de bu &uuml;st&uuml;nl&uuml;k ahirettedir.</p>\r\n\r\n<p>\r\n	Ama Kur&rsquo;an ayetlerinde s&ouml;z konusu edilen erkeklerin kadınlara &uuml;st&uuml;nl&uuml;ğ&uuml; meselesi &acirc;lim ve d&uuml;ş&uuml;n&uuml;rlerin &ccedil;eşitli g&ouml;r&uuml;şler ortaya koymasına sebep olmuştur. Bazı tefsirciler zahiri &ccedil;ıkarımla erkeklerin t&uuml;m y&ouml;nleriyle kadınlardan &uuml;st&uuml;n olduğunu ortaya koyma &ccedil;abasındadırlar.[7]Aynı şekilde batı d&uuml;ş&uuml;ncesi ve insan hakları meselesinin etkisinde kalan bazıları, erkeklerin &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; batı toplumlarına h&acirc;kim kurallarla uyuşacak şekilde a&ccedil;ıklamaya &ccedil;alışmışlardır. Bunlar arasında ataerkil ve feminizm eğiliminden ayrı olarak konuyu a&ccedil;ıklayan &uuml;&ccedil;&uuml;nc&uuml; bir bakış a&ccedil;ısı da vardır.</p>\r\n\r\n<p>\r\n	Erkeklerin &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; konu eden ayetlerden bir tanesi Bakara Suresinin 228. Ayetidir ve bu ayette ge&ccedil;en &ldquo;derece&rdquo; kelimesi, &uuml;st&uuml;nl&uuml;ğ&uuml; bildirir.</p>\r\n\r\n<p>\r\n	Tefsirciler bu ayetin tefsirinde ve &ldquo;derece&rdquo; kelimesinden neyin kastedildiği konusunda g&ouml;r&uuml;şler ortaya koymuşlardır ve bu g&ouml;r&uuml;şlerin en &ouml;nemlilerinden iki tanesine işaret edilecektir:</p>\r\n\r\n<p>\r\n	Bir gurup &ldquo;derece&rdquo; kelimesinden, erkeğin talak ve eşine tekrar d&ouml;nme hakkı kastedildiğini ileri s&uuml;rm&uuml;şlerdir.[8] Başka bir gurup da ayette ge&ccedil;en &ldquo;derece&rdquo; kelimesinden, Nisa Suresinin 34. Ayetinde işaret edilen erkeğin aile reisliği ve idareciliğinin kastedildiğini s&ouml;ylemişlerdir.[9]</p>\r\n\r\n<p>\r\n	Dolayısıyla bu ayet ve diğer ayetlerin zahirinden yararlanarak, erkeklerin kadınlara nispetle daha &ccedil;ok ayrıcalıklara sahip olduğu g&ouml;r&uuml;l&uuml;r. Bundan dolayı bazıları i&ccedil;in &ldquo;Bu &uuml;st&uuml;nl&uuml;k Allah&rsquo;ın adaletiyle nasıl uyuşabilir?&rdquo; sorusu &ouml;ne &ccedil;ıkar.</p>\r\n\r\n<p>\r\n	Kadın ve erkeğin cismi ve ruhi g&uuml;&ccedil;leri arsındaki var olan fark dikkate alındığında bu sorunun cevabı aydınlığa kavuşur. Kadın, vazifelerini yerine getirmek i&ccedil;in erkeğin vazifeleriyle farklı yaratılmıştır ve bu sebeple farklı hislere sahiptir. Yaratılış kanunu, hassas annelik vazifesini ve g&uuml;&ccedil;l&uuml; neslin yetiştirilmesini kadının sorumluluğuna bırakmış ve bundan dolayı kadına i&ccedil;g&uuml;d&uuml; ve hislerden daha &ccedil;ok pay vermiş ve aynı kanun gereğince &ccedil;ok daha ağır toplumsal sorumluluklar erkek cinsine bırakmıştır. Buna binaen adaleti uygulamak istersek daha fazla dayanıklı ve şiddetli tahamm&uuml;le ihtiya&ccedil; duyulan bir takım ağır toplumsal vazifeleri erkeğin sorumluluğuna bırakmamız ve daha &ccedil;ok i&ccedil;g&uuml;d&uuml; ve hisleri gerektiren vazifeleri de kadının sorumluluğuna bırakmamız gerekecektir. Bu sebeple ailenin idareciliği erkeğin ve aile idareciliğinin yardımcılığı da kadının sorumluluğuna bırakılmıştır. Her hal&uuml;karda bu, toplumda kadınları, cisimsel &ouml;rg&uuml;lerini oluşturan iş ve vazifeleri &uuml;stlenme sorumluluğuna engel teşkil etmez ve annelik vazifesinin yanında başka hassas vazifeleri de yerine getirebilirler. Aynı şekilde bu fark, kadınların manevi, ilmi ve takva makamlar a&ccedil;ısından ilerlemesine ve bazı kadınların bir&ccedil;ok erkeklerden daha &ccedil;ok gelişim g&ouml;stermesine de mani olmayacaktır.</p>\r\n\r\n<p>\r\n	İlahi hikmet ve tedbir, toplumda cisim ve ruhuyla uygunluk g&ouml;steren vazifelerle uğraşmasını gerekli kılmaktadır. Aynı şekilde Allah-u Te&acirc;l&acirc;&rsquo;nın hikmeti, kadınların sorumluluğuna bıraktığı vazifeler karşısında, vazife ve hak arasında uygunluk ve &ouml;l&ccedil;&uuml;n&uuml;n kurulması i&ccedil;in apa&ccedil;ık hakların kararlaştırılmasını gerektirmektedir.[10]</p>\r\n\r\n<p>\r\n	Aynı şekilde eklenmesi gerekir ki keyfiyet a&ccedil;ısından toplum i&ccedil;inden bir tabakanın başka bir tabakaya h&uuml;kmetmesinin bizzat kendisi beşeri maslahatlardan birisi olması delili gereğince, &uuml;st&uuml;nl&uuml;k ilahi nimetlerden bir tanesidir. Zira h&acirc;kim tabakanın elinde bulundurduğu g&uuml;&ccedil;ten dolayı, aşağıda yer alan tabakanın işlerini &ccedil;ekip &ccedil;evirecek ve onların yaşamını temin edecektir.[11]</p>\r\n\r\n<p>\r\n	Erkek ya da kadın bir kimsenin aile idaresini &uuml;stlenmesinin gerektiği dikkate alındığında, bu &uuml;st&uuml;nl&uuml;ğ&uuml;n erkeğin yerine kadına has olduğunu d&uuml;ş&uuml;nd&uuml;ğ&uuml;m&uuml;zde yine de bu sorunun yerini koruduğu g&ouml;r&uuml;lecektir. Bunun i&ccedil;in bazı &ouml;zelliklerde kadın ve erkek arasındaki fark ve erkeğin &uuml;st&uuml;nl&uuml;ğ&uuml;, Allah&rsquo;ın hakimane işlerinden ve aile d&uuml;zeninin gereğindendir. Elbette kadın ve erkeğin her birisinin sahip olduğu &ouml;zellikler esasınca, aile d&uuml;zeninde belirli işlevleri vardır ve belirli haklardan yararlanırlar. Kadın ve erkeğin hak ve vazifeleri konusunda daha fazla bilgi edinmek i&ccedil;in bu sitede yer alan: İndeks: &ldquo;Kadının erkekler karşısındaki vazifeleri&rdquo;, Soru 850 (Site 925) m&uuml;racaat ediniz.</p>\r\n\r\n<p>\r\n	Ne var ki Allah tarafından erkeklere &uuml;st&uuml;nl&uuml;k bağışlanmasının &ouml;v&uuml;n&ccedil;, benlik ve k&ouml;t&uuml;ye kullanım kaynağı olması ve kadınların haklarının g&ouml;rmezlikten gelinmesiyle sonu&ccedil;lanması m&uuml;mk&uuml;nd&uuml;r. Bu durumda ş&ouml;yle dememiz gerekir: Allah-u Tebarek ve Te&acirc;l&acirc;, insanları kendi nimetlerinden faydalandırmada, onların bu bağışlardan k&ouml;t&uuml; istifade etme meselesini dikkate almaksızın insanların tamamını genel şekliyle bu nimetlerden nasiplendirmiştir.[12] Elbette s&ouml;ylenmesi gerekir ki insanın amelleri ilahi nimetlerin devam edip artması ya da bu nimetlerden mahrum kalınmasında etkisiz değildir.[13]</p>\r\n\r\n<p>\r\n	Aynı şekilde erkeklerin yukarıda zikredilen &uuml;st&uuml;nl&uuml;ğ&uuml;, onların uhrevi &uuml;st&uuml;nl&uuml;k sebebi olamaz, yani insanların pek &ccedil;ok mal ve servete sahip olmaları, başkalarına nispetle daha fazla haklara ve daha &ccedil;ok cismi g&uuml;ce sahip olmaları, onların Allah-u Te&acirc;l&acirc; katında y&uuml;ksek bir konuma &ccedil;ıkarmaz. Kur&rsquo;an a&ccedil;ısından hakiki meziyet ve &uuml;st&uuml;nl&uuml;k takva ve salih ameldir.[14]Bu sebeple Allah-u Te&acirc;l&acirc; insanları birbirleriyle muamelelerinde s&uuml;rekli tekebb&uuml;rden,[15] bencillikten ve başkalarıyla istihza etmekten ka&ccedil;ınmaya davet etmiştir.[16]</p>\r\n\r\n<p>\r\n	S&ouml;ylenmesi gereken başka bir noktada şudur: Allah-u Te&acirc;l&acirc; kadınlara nispetle erkeklerin &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; ve bu &ouml;zellik esasınca onların sorumluluğunu kendi hallerine bırakmamıştır. Bilakis Allah-u Te&acirc;l&acirc; erkekleri, kadınların haklarına y&ouml;nlendirerek bu talimatlar esasına g&ouml;re adilane ve ahlaki ortamın benlik ve tek y&ouml;nl&uuml; d&uuml;ş&uuml;ncenin temelinden uzak durulması i&ccedil;in defalarca hukuki talimatları ve aileye sahip olma ahlakını ve kadınlara nasıl davranılması gerektiğini erkeklere tavsiye etmiştir. Kur&rsquo;an&rsquo;ı Kerim&rsquo;de erkeklerin kadınlara nasıl davranmaları gerektiğini ve sahip oldukları hakları dikkate alarak bu doğrultuda birka&ccedil; asla işaret edilmiştir:</p>\r\n\r\n<p>\r\n	1. Adalet esasına g&ouml;re davranmak: İslam&rsquo;da kanun koymanın aslı adalet esasına g&ouml;re bina edilmiştir.[17] Dini m&uuml;bini İslam, yaşamın t&uuml;m sahalarında h&uuml;k&uuml;mete dair ve toplumsal işleri de kapsamına alarak insanlara adalete uymaya tavsiye etmiştir.[18] Erkeğin, topluma yayılan idarecilik ve h&acirc;kimiyetin bir par&ccedil;ası ve toplumun k&uuml;&ccedil;&uuml;k bir birimi olan aile idaresi de bu esas &uuml;zerine şekillenmiştir.. Yani erkek, d&uuml;zenin oluşması ve aile merkezinde &ccedil;eşitli a&ccedil;ılardan gerekli uygunluğun sağlanması yanında adaletin uygulayıcısı da sayılır. Ger&ccedil;ekte erkek, h&uuml;k&uuml;met hakkına sahiptir, ama zorlama (tehakk&uuml;m) hakkı yoktur. İslam&rsquo;da h&uuml;k&uuml;met işlerin adalet &uuml;zere &ccedil;ekip &ccedil;evrilmesi tehakk&uuml;m ise zorbalık anlamındadır ve İslam erkeğe zorbalık hakkını vermemiş, bilakis vazifeden başka bir şey olmayan ve bu esas &uuml;zere &ccedil;ok y&ouml;nl&uuml; amel edebilmesi i&ccedil;in ona h&uuml;k&uuml;met hakkını vermiştir. Erkek, ailenin reisidir, yani ailenin maslahatı &ccedil;er&ccedil;evesinde emredip nehiy edebilir ama zorbalık hakkına sahip değildir, yani aile maslahatının muhalifinde davranmaya hakkı yoktur.[19]</p>\r\n\r\n<p>\r\n	Bu esasla Allah&rsquo;ın adalet ve rızası eksenindeki erkeğin reisliği caizdir. Bir&ccedil;ok ayette kadınlara cahiliye gelenek ve g&ouml;reneklerine dayanan zul&uuml;m ve davranıştan ka&ccedil;ınılması ve onların haklarının eda edilmesi işlenmiştir.[20]</p>\r\n\r\n<p>\r\n	2. İyilik ve maruf &ouml;l&ccedil;&uuml;s&uuml;ne riayet etmek ilkesi: Kur&rsquo;an&rsquo;ı Kerim&rsquo;in &ccedil;eşitli ayetlerinde ve &ccedil;eşitli m&uuml;nasebetlerle iyilikle davranmak hatırlatılmış ve kadın ve erkek ferdinin her birine bu ilkeye riayet etmeleri tavsiye edilmiştir. Konuyla alakalı ve iyilikle davranmayı konu alan ayetlerin incelenmesiyle yaşamın &ccedil;eşitli y&ouml;nlerinde erkeklerin kadınlara nasıl davranması gerektiğini anlatan ayetlerle karşılaşırız. Evlilik, boşanma,[21] birliktelik(muaşeret),[22] kadınların mali hukukunun yerine getirilmesi; mehriye,[23] &ccedil;ocuğa s&uuml;t verilmesi[24] ve&hellip; &ouml;rneklerinde olduğu gibi erkeklerin iyilik esasınca davranması ve zul&uuml;m etmemeleri konusuna dikkat &ccedil;ekilmiştir. Bu esasa g&ouml;re erkek, bilinen &ouml;l&ccedil;&uuml;n&uuml;n (maruf) dışında kadına zorbalık etme ve kendi g&ouml;r&uuml;ş&uuml;n&uuml; zorla kabul ettirme hakkına sahip değildir.</p>\r\n\r\n<p>\r\n	(Maruf) kelimesi, halkın toplumsal yaşamında tanıdığı, ink&acirc;r etmediği ve cahil olmadığı işlerin tamamı anlamındadır. Allah-u Te&acirc;l&acirc; kadınlarla birlikte olma(muaşeret) emrini, maruf (iyilikle davranma) kaydı altına alması hasebiyle, kadınlarla muaşeret emri zorunlu olarak emredilen kimseler tarafından tanınmış bir iş olmasını gerektirir.[25]</p>\r\n\r\n<p>\r\n	Elbette &ldquo;maruf&rdquo; kelimesinin anlamı kanuna tabi olmak ve adalete uymaktan &ccedil;ok daha geniştir ve bu anlamları i&ccedil;ermesi yanında, değersel ve ahlaki işleri de kapsar. Yani Allah-u Te&acirc;l&acirc;, aile reisliğini erkeklere bırakarak adalet esasına g&ouml;re davranmayı ve birlikte olmayı tekit etmenin yanında aile i&ccedil;inde değersel ve ahlaki davranışları da tavsiye etmektedir.</p>\r\n\r\n<p>\r\n	Dolayısıyla kadınlarla maruf &ouml;l&ccedil;&uuml;lerde muaşeret; yani adalet ve insaf &uuml;st&uuml; davranmaktır[26] ve başka bir ifadeyle Allah-u Te&acirc;l&acirc;&rsquo;nın emriyle uyuşacak bir yaşamdır ki kadın haklarının eda edilmesi de b&ouml;yle bir yaşamda olabilir.</p>\r\n\r\n<p>\r\n	3. Meveddet (sevgi) ve rahmet ilkesi: Erkeğin h&acirc;kimiyeti her t&uuml;rl&uuml; zorbalıktan uzak ve şefkat ve merhamet esasınca olması gerekir. Kur&rsquo;an bu konuda ş&ouml;yle buyurur: &ldquo;Kendileri ile huzur bulasınız diye sizin i&ccedil;in t&uuml;r&uuml;n&uuml;zden eşler yaratması ve aranızda bir sevgi ve merhamet var etmesi de O&#39;nun (varlığının ve kudretinin) delillerindendir. Ş&uuml;phesiz bunda d&uuml;ş&uuml;nen bir toplum i&ccedil;in elbette ibretler vardır&rdquo;.[27]Erkeğin sevgi esasına g&ouml;re iyi ve layık &ouml;l&ccedil;&uuml;lerde davranması, kadının etkilenmesinin en temel etkenlerindendir.</p>\r\n\r\n<p>\r\n	Buna binaen s&ouml;ylenildiği &uuml;zere, Allah-u Te&acirc;l&acirc; kadın ve erkeklerin her birine yetiler vermiş ve bu yetiler esasınca onlar arasında karşılıklı hak ve teklifler kararlaştırmıştır. Aynı şekilde Allah-u Te&acirc;l&acirc; kendi hikmeti gereğince, erkeğin bazı yetilerini kadınlardan &uuml;st&uuml;n kılmış ve bu esas &uuml;zere aile sorumluluğundaki &uuml;st&uuml;nl&uuml;ğ&uuml; erkeğe bırakmıştır. Konuya dakik olarak bakarsak bu &uuml;st&uuml;nl&uuml;ğ&uuml;n zorbalık veya &ouml;v&uuml;nme vesilesi olacak bir ayrıcalık değil, bilakis aileyi idare edebilmesi i&ccedil;in erkekte sorumluluğun icat edilmesi sebebi olduğunu g&ouml;receğiz.</p>\r\n\r\n<p>\r\n	Kadın ve erkeğin hak ve vazifeleri konusunda daha fazla bilgilenmek i&ccedil;in bu sitenin şu indekslerine bakınız: İndeks: &ldquo;Kadının erkeğe itaati Soru 1674 (Site: 2310)&rdquo; ve &ldquo;Erkeklerin kadınınlar &uuml;zerinde olması (kavvamiyeti) Soru 2554 (Site: tr2713)&rdquo;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1] İsra Suresi, 70.</p>\r\n\r\n<p>\r\n	[2] Nahl Suresi, 71.</p>\r\n\r\n<p>\r\n	[3] Bakara Suresi, 47.</p>\r\n\r\n<p>\r\n	[4] Bakara Suresi, 253.</p>\r\n\r\n<p>\r\n	[5] Nisa Suresi, 34.</p>\r\n\r\n<p>\r\n	[6] En&rsquo;am Suresi, 132.</p>\r\n\r\n<p>\r\n	[7] İbni Kesir Dımışki, İsmail b. &Ouml;mer, &ldquo;Tefsiru&rsquo;l Kur&rsquo;ani&rsquo;l Azim&rdquo;, Beyrut 1419 k, birinci baskı, Menşuratı Muhammed Ali Bizun, Daru&rsquo;l kutubi&rsquo;l ilmiye, c. 1, s. 45.</p>\r\n\r\n<p>\r\n	[8] Necefi Humeyni, Muhammed Cevat, &ldquo;Tefsiri Asan&rdquo;, Tahran 1398 k, birinci baskı, İntişarat&uuml;&rsquo;l İslamiye, c. 2, s. 62.</p>\r\n\r\n<p>\r\n	[9] Hicazi Muhammed, Mahmut, &ldquo;Et-tefsiru&rsquo;l vazıh&rdquo;, Beyrut 1413 k, onuncu baskı, Daru&rsquo;l Ceyl&uuml;&rsquo;l Cedid, c. 1, s. 144.</p>\r\n\r\n<p>\r\n	[10] Mekarim Şirazi Nasır, &ldquo;Tefsiri Numune&rdquo;, Tahran 1374 ş, birinci baskı, Daru&rsquo;l Kut&uuml;b&uuml;&rsquo;l İslamiye, c. 2, s. 158.</p>\r\n\r\n<p>\r\n	[11] Musevi Hamedani, Seyit Muhammet Bakır, &ldquo;Terc&uuml;meyi el-Mizan&rdquo;, Kum 1374 ş, beşinci baskı, Defteri İntişarati İsalamiyi Camiayi M&uuml;derrisini Hozeyi İlmiyeyi Kum, c. 12, s. 42.</p>\r\n\r\n<p>\r\n	[12] İsra Suresi, 20.</p>\r\n\r\n<p>\r\n	[13] İbrahim Suresi, 7.</p>\r\n\r\n<p>\r\n	[14] Hucurat Suresi, 13.</p>\r\n\r\n<p>\r\n	[15] İsra Suresi, 37.</p>\r\n\r\n<p>\r\n	[16] Hucurat Suresi, 11.</p>\r\n\r\n<p>\r\n	[17] Nisa Suresi, 135.</p>\r\n\r\n<p>\r\n	[18] A&rsquo;raf Suresi, 29.</p>\r\n\r\n<p>\r\n	[19] Mutahhari, Murtaza, &ldquo;Mecmueyi asar&rdquo;, c. 21, s. 117.</p>\r\n\r\n<p>\r\n	[20] Nisa Suresi, 19.</p>\r\n\r\n<p>\r\n	[21] Bakara Suresi, 231.</p>\r\n\r\n<p>\r\n	[22] Bakara Suresi, 231.</p>\r\n\r\n<p>\r\n	[23] Bakara Suresi, 236.</p>\r\n\r\n<p>\r\n	[24] Bakara Suresi, 233.</p>\r\n\r\n<p>\r\n	[25] Tabatabai, Muhammed H&uuml;seyin, &ldquo;Tefsir&uuml;&rsquo;l mizan&rdquo;, Musevi Hamedani Seyit Muhammed Bakır, Kum: 1374 ş, Defteri İntişarati İslamiyi Camiayi M&uuml;derrisini Hozeyi İlmiyeyi Kum, beşinci baskı, c. 4, s. 405.</p>\r\n\r\n<p>\r\n	[26] Feyzi Kaşani, Molla Muhsin, &ldquo;Tefsiri Safi&rdquo;, Tahran 1415 k, İntişarat&uuml;&rsquo;s-sadr, ikinci baskı, c. 1, s. 434.</p>\r\n\r\n<p>\r\n	[27] Rum Suresi, 21.</p>\r\n','Kur&rsquo;an&rsquo;ı Kerim&rsquo;de erkeklerin kadınlardan &uuml;st&uuml;n olma meselesi s&ouml;z konusu edilmiştir. Bu meselenin ortaya konması erkeklerin b&uuml;t&uuml;n y&ouml;nlerden kadınlardan daha &uuml;st&uuml;n bilinmesi anlamında değildir. Bir&ccedil;ok &acirc;lim ve tefsircilerin g&ouml;r&uuml;ş&uuml;ne g&ouml;re, erkeklerin kadınlara nispetle &uuml;st&uuml;n olmasının delili, erkeklerin sahip oldukları &ouml;zellikler ve bu &ouml;zellikler esasınca aile idaresinin sorumluluklarını t&uuml;m y&ouml;nleriyle yerine getirebilmeleridir. Ger&ccedil;ekte bu &uuml;st&uuml;nl&uuml;k, erkeklerin adalet ve bilinen şekliyle(maruf) yerine getirmekle y&uuml;k&uuml;ml&uuml; oldukları bir sorumluluk olup t&uuml;m y&ouml;nleriyle &ouml;v&uuml;nme ve kadınların haklarının g&ouml;rmezlikten gelinmesine kaynaklık edecek bir ayrıcalık değildir.','&nbsp;İnsanların &ccedil;eşitli şekil ve m&uuml;nasebetlerde birbirine nispetle faziletli veya &uuml;st&uuml;n bilinmesi konusu Kur&rsquo;an&rsquo;ı Kerim ayetlerinde s&ouml;z konusu edilmiştir ve bunların bir kısmına aşağıdaki konularda işaret edilebilir:\r\n\r\n\r\n	1. İnsanların diğer yaratıklara &uuml;st&uuml;nl&uuml;ğ&uuml;: &ldquo;Andolsun, biz insanoğlunu şerefli kıldık. Onları karada ve denizde taşıdık. Kendilerini en g&uuml;zel ve temiz şeylerden rızıklandırdık ve onları yarattıklarımızın bir&ccedil;oğundan &uuml;st&uuml;n kıldık.&rdquo;[1]\r\n\r\n\r\n	2. İnsanların birbirine &uuml;st&uuml;nl&uuml;ğ&uuml;: &ldquo;Allah, rızık konusunda kiminizi kiminizden &uuml;st&uuml;n kıldı&rdquo;.[2]\r\n\r\n\r\n	3. Bir kavmin başka bir kavme &uuml;st&uuml;nl&uuml;ğ&uuml;: &ldquo;Ey İsrailoğulları! Size verdiğim nimetimi ve (bir zamanlar) sizi c&uuml;mle &acirc;leme &uuml;st&uuml;n kıldığımı hatırlayın&rdquo;.[3]\r\n\r\n\r\n	4. Peygamberlerin birbirlerine &uuml;st&uuml;nl&uuml;kleri: &ldquo;İşte peygamberler! Biz, onların bir kısmını bir kısmına &uuml;st&uuml;n kıldık. İ&ccedil;lerinden, Allah&#39;ın konuştukları vardır. Bir kısmının da derecelerini y&uuml;kseltmiştir. Meryem oğlu İsa&#39;ya ise a&ccedil;ık deliller verdik ve onu Ruhu&#39;l-Kud&uuml;s (Cebrail) ile destekledik&rdquo;.[4]\r\n\r\n\r\n	5. Erkeğin kadına &uuml;st&uuml;nl&uuml;ğ&uuml;: &ldquo;Erkekler, kadınların koruyup kollayıcılarıdırlar.&nbsp; &Ccedil;&uuml;nk&uuml; Allah, insanların kimini kiminden &uuml;st&uuml;n kılmıştır. Bir de erkekler kendi mallarından harcamakta (ve ailenin ge&ccedil;imini sağlamakta)dırlar&rdquo;.[5]\r\n\r\n\r\n	6. M&uuml;minlerin birbirlerine &uuml;st&uuml;nl&uuml;kleri: &ldquo;Herkesin amellerine g&ouml;re dereceleri vardır. Rabbin onların yaptıklarından habersiz değildir&rdquo;.[6]\r\n\r\n\r\n	Buna binaen yukarıda zikredildiği gibi Allah-u Te&acirc;l&acirc;&rsquo;nın kendi hakimane iradesi esasınca fertlerin bazı &ouml;zellikleri hasebiyle başkalarına &uuml;st&uuml;n kıldığında hi&ccedil; ş&uuml;phe yoktur. Ama bilmemiz gerekir ki Allah-u Te&acirc;l&acirc;&rsquo;nın bazı fertlere bahşettiği &uuml;st&uuml;nl&uuml;ğ&uuml;n, insanın rızık konusunda diğer yaratıklara &uuml;st&uuml;nl&uuml;ğ&uuml; gibi, bazen maddi boyutu vardır bazen de peygamberin diğer insanlara nispetle hidayet nimetinde olduğu gibi bu &uuml;st&uuml;nl&uuml;ğ&uuml;n manevi boyutu vardır. Bazen bu derece ve faziletlerden d&uuml;nya &uuml;st&uuml;nl&uuml;ğ&uuml; kastedilmiştir bazen de bu &uuml;st&uuml;nl&uuml;k ahirettedir.\r\n\r\n\r\n	Ama Kur&rsquo;an ayetlerinde s&ouml;z konusu edilen erkeklerin kadınlara &uuml;st&uuml;nl&uuml;ğ&uuml; meselesi &acirc;lim ve d&uuml;ş&uuml;n&uuml;rlerin &ccedil;eşitli g&ouml;r&uuml;şler ortaya koymasına sebep olmuştur. Bazı tefsirciler zahiri &ccedil;ıkarımla erkeklerin t&uuml;m y&ouml;nleriyle kadınlardan &uuml;st&uuml;n olduğunu ortaya koyma &ccedil;abasındadırlar.[7]Aynı şekilde batı d&uuml;ş&uuml;ncesi ve insan hakları meselesinin etkisinde kalan bazıları, erkeklerin &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; batı toplumlarına h&acirc;kim kurallarla uyuşacak şekilde a&ccedil;ıklamaya &ccedil;alışmışlardır. Bunlar arasında ataerkil ve feminizm eğiliminden ayrı olarak konuyu a&ccedil;ıklayan &uuml;&ccedil;&uuml;nc&uuml; bir bakış a&ccedil;ısı da vardır.\r\n\r\n\r\n	Erkeklerin &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; konu eden ayetlerden bir tanesi Bakara Suresinin 228. Ayetidir ve bu ayette ge&ccedil;en &ldquo;derece&rdquo; kelimesi, &uuml;st&uuml;nl&uuml;ğ&uuml; bildirir.\r\n\r\n\r\n	Tefsirciler bu ayetin tefsirinde ve &ldquo;derece&rdquo; kelimesinden neyin kastedildiği konusunda g&ouml;r&uuml;şler ortaya koymuşlardır ve bu g&ouml;r&uuml;şlerin en &ouml;nemlilerinden iki tanesine işaret edilecektir:\r\n\r\n\r\n	Bir gurup &ldquo;derece&rdquo; kelimesinden, erkeğin talak ve eşine tekrar d&ouml;nme hakkı kastedildiğini ileri s&uuml;rm&uuml;şlerdir.[8] Başka bir gurup da ayette ge&ccedil;en &ldquo;derece&rdquo; kelimesinden, Nisa Suresinin 34. Ayetinde işaret edilen erkeğin aile reisliği ve idareciliğinin kastedildiğini s&ouml;ylemişlerdir.[9]\r\n\r\n\r\n	Dolayısıyla bu ayet ve diğer ayetlerin zahirinden yararlanarak, erkeklerin kadınlara nispetle daha &ccedil;ok ayrıcalıklara sahip olduğu g&ouml;r&uuml;l&uuml;r. Bundan dolayı bazıları i&ccedil;in &ldquo;Bu &uuml;st&uuml;nl&uuml;k Allah&rsquo;ın adaletiyle nasıl uyuşabilir?&rdquo; sorusu &ouml;ne &ccedil;ıkar.\r\n\r\n\r\n	Kadın ve erkeğin cismi ve ruhi g&uuml;&ccedil;leri arsındaki var olan fark dikkate alındığında bu sorunun cevabı aydınlığa kavuşur. Kadın, vazifelerini yerine getirmek i&ccedil;in erkeğin vazifeleriyle farklı yaratılmıştır ve bu sebeple farklı hislere sahiptir. Yaratılış kanunu, hassas annelik vazifesini ve g&uuml;&ccedil;l&uuml; neslin yetiştirilmesini kadının sorumluluğuna bırakmış ve bundan dolayı kadına i&ccedil;g&uuml;d&uuml; ve hislerden daha &ccedil;ok pay vermiş ve aynı kanun gereğince &ccedil;ok daha ağır toplumsal sorumluluklar erkek cinsine bırakmıştır. Buna binaen adaleti uygulamak istersek daha fazla dayanıklı ve şiddetli tahamm&uuml;le ihtiya&ccedil; duyulan bir takım ağır toplumsal vazifeleri erkeğin sorumluluğuna bırakmamız ve daha &ccedil;ok i&ccedil;g&uuml;d&uuml; ve hisleri gerektiren vazifeleri de kadının sorumluluğuna bırakmamız gerekecektir. Bu sebeple ailenin idareciliği erkeğin ve aile idareciliğinin yardımcılığı da kadının sorumluluğuna bırakılmıştır. Her hal&uuml;karda bu, toplumda kadınları, cisimsel &ouml;rg&uuml;lerini oluşturan iş ve vazifeleri &uuml;stlenme sorumluluğuna engel teşkil etmez ve annelik vazifesinin yanında başka hassas vazifeleri de yerine getirebilirler. Aynı şekilde bu fark, kadınların manevi, ilmi ve takva makamlar a&ccedil;ısından ilerlemesine ve bazı kadınların bir&ccedil;ok erkeklerden daha &ccedil;ok gelişim g&ouml;stermesine de mani olmayacaktır.\r\n\r\n\r\n	İlahi hikmet ve tedbir, toplumda cisim ve ruhuyla uygunluk g&ouml;steren vazifelerle uğraşmasını gerekli kılmaktadır. Aynı şekilde Allah-u Te&acirc;l&acirc;&rsquo;nın hikmeti, kadınların sorumluluğuna bıraktığı vazifeler karşısında, vazife ve hak arasında uygunluk ve &ouml;l&ccedil;&uuml;n&uuml;n kurulması i&ccedil;in apa&ccedil;ık hakların kararlaştırılmasını gerektirmektedir.[10]\r\n\r\n\r\n	Aynı şekilde eklenmesi gerekir ki keyfiyet a&ccedil;ısından toplum i&ccedil;inden bir tabakanın başka bir tabakaya h&uuml;kmetmesinin bizzat kendisi beşeri maslahatlardan birisi olması delili gereğince, &uuml;st&uuml;nl&uuml;k ilahi nimetlerden bir tanesidir. Zira h&acirc;kim tabakanın elinde bulundurduğu g&uuml;&ccedil;ten dolayı, aşağıda yer alan tabakanın işlerini &ccedil;ekip &ccedil;evirecek ve onların yaşamını temin edecektir.[11]\r\n\r\n\r\n	Erkek ya da kadın bir kimsenin aile idaresini &uuml;stlenmesinin gerektiği dikkate alındığında, bu &uuml;st&uuml;nl&uuml;ğ&uuml;n erkeğin yerine kadına has olduğunu d&uuml;ş&uuml;nd&uuml;ğ&uuml;m&uuml;zde yine de bu sorunun yerini koruduğu g&ouml;r&uuml;lecektir. Bunun i&ccedil;in bazı &ouml;zelliklerde kadın ve erkek arasındaki fark ve erkeğin &uuml;st&uuml;nl&uuml;ğ&uuml;, Allah&rsquo;ın hakimane işlerinden ve aile d&uuml;zeninin gereğindendir. Elbette kadın ve erkeğin her birisinin sahip olduğu &ouml;zellikler esasınca, aile d&uuml;zeninde belirli işlevleri vardır ve belirli haklardan yararlanırlar. Kadın ve erkeğin hak ve vazifeleri konusunda daha fazla bilgi edinmek i&ccedil;in bu sitede yer alan: İndeks: &ldquo;Kadının erkekler karşısındaki vazifeleri&rdquo;, Soru 850 (Site 925) m&uuml;racaat ediniz.\r\n\r\n\r\n	Ne var ki Allah tarafından erkeklere &uuml;st&uuml;nl&uuml;k bağışlanmasının &ouml;v&uuml;n&ccedil;, benlik ve k&ouml;t&uuml;ye kullanım kaynağı olması ve kadınların haklarının g&ouml;rmezlikten gelinmesiyle sonu&ccedil;lanması m&uuml;mk&uuml;nd&uuml;r. Bu durumda ş&ouml;yle dememiz gerekir: Allah-u Tebarek ve Te&acirc;l&acirc;, insanları kendi nimetlerinden faydalandırmada, onların bu bağışlardan k&ouml;t&uuml; istifade etme meselesini dikkate almaksızın insanların tamamını genel şekliyle bu nimetlerden nasiplendirmiştir.[12] Elbette s&ouml;ylenmesi gerekir ki insanın amelleri ilahi nimetlerin devam edip artması ya da bu nimetlerden mahrum kalınmasında etkisiz değildir.[13]\r\n\r\n\r\n	Aynı şekilde erkeklerin yukarıda zikredilen &uuml;st&uuml;nl&uuml;ğ&uuml;, onların uhrevi &uuml;st&uuml;nl&uuml;k sebebi olamaz, yani insanların pek &ccedil;ok mal ve servete sahip olmaları, başkalarına nispetle daha fazla haklara ve daha &ccedil;ok cismi g&uuml;ce sahip olmaları, onların Allah-u Te&acirc;l&acirc; katında y&uuml;ksek bir konuma &ccedil;ıkarmaz. Kur&rsquo;an a&ccedil;ısından hakiki meziyet ve &uuml;st&uuml;nl&uuml;k takva ve salih ameldir.[14]Bu sebeple Allah-u Te&acirc;l&acirc; insanları birbirleriyle muamelelerinde s&uuml;rekli tekebb&uuml;rden,[15] bencillikten ve başkalarıyla istihza etmekten ka&ccedil;ınmaya davet etmiştir.[16]\r\n\r\n\r\n	S&ouml;ylenmesi gereken başka bir noktada şudur: Allah-u Te&acirc;l&acirc; kadınlara nispetle erkeklerin &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; ve bu &ouml;zellik esasınca onların sorumluluğunu kendi hallerine bırakmamıştır. Bilakis Allah-u Te&acirc;l&acirc; erkekleri, kadınların haklarına y&ouml;nlendirerek bu talimatlar esasına g&ouml;re adilane ve ahlaki ortamın benlik ve tek y&ouml;nl&uuml; d&uuml;ş&uuml;ncenin temelinden uzak durulması i&ccedil;in defalarca hukuki talimatları ve aileye sahip olma ahlakını ve kadınlara nasıl davranılması gerektiğini erkeklere tavsiye etmiştir. Kur&rsquo;an&rsquo;ı Kerim&rsquo;de erkeklerin kadınlara nasıl davranmaları gerektiğini ve sahip oldukları hakları dikkate alarak bu doğrultuda birka&ccedil; asla işaret edilmiştir:\r\n\r\n\r\n	1. Adalet esasına g&ouml;re davranmak: İslam&rsquo;da kanun koymanın aslı adalet esasına g&ouml;re bina edilmiştir.[17] Dini m&uuml;bini İslam, yaşamın t&uuml;m sahalarında h&uuml;k&uuml;mete dair ve toplumsal işleri de kapsamına alarak insanlara adalete uymaya tavsiye etmiştir.[18] Erkeğin, topluma yayılan idarecilik ve h&acirc;kimiyetin bir par&ccedil;ası ve toplumun k&uuml;&ccedil;&uuml;k bir birimi olan aile idaresi de bu esas &uuml;zerine şekillenmiştir.. Yani erkek, d&uuml;zenin oluşması ve aile merkezinde &ccedil;eşitli a&ccedil;ılardan gerekli uygunluğun sağlanması yanında adaletin uygulayıcısı da sayılır. Ger&ccedil;ekte erkek, h&uuml;k&uuml;met hakkına sahiptir, ama zorlama (tehakk&uuml;m) hakkı yoktur. İslam&rsquo;da h&uuml;k&uuml;met işlerin adalet &uuml;zere &ccedil;ekip &ccedil;evrilmesi tehakk&uuml;m ise zorbalık anlamındadır ve İslam erkeğe zorbalık hakkını vermemiş, bilakis vazifeden başka bir şey olmayan ve bu esas &uuml;zere &ccedil;ok y&ouml;nl&uuml; amel edebilmesi i&ccedil;in ona h&uuml;k&uuml;met hakkını vermiştir. Erkek, ailenin reisidir, yani ailenin maslahatı &ccedil;er&ccedil;evesinde emredip nehiy edebilir ama zorbalık hakkına sahip değildir, yani aile maslahatının muhalifinde davranmaya hakkı yoktur.[19]\r\n\r\n\r\n	Bu esasla Allah&rsquo;ın adalet ve rızası eksenindeki erkeğin reisliği caizdir. Bir&ccedil;ok ayette kadınlara cahiliye gelenek ve g&ouml;reneklerine dayanan zul&uuml;m ve davranıştan ka&ccedil;ınılması ve onların haklarının eda edilmesi işlenmiştir.[20]\r\n\r\n\r\n	2. İyilik ve maruf &ouml;l&ccedil;&uuml;s&uuml;ne riayet etmek ilkesi: Kur&rsquo;an&rsquo;ı Kerim&rsquo;in &ccedil;eşitli ayetlerinde ve &ccedil;eşitli m&uuml;nasebetlerle iyilikle davranmak hatırlatılmış ve kadın ve erkek ferdinin her birine bu ilkeye riayet etmeleri tavsiye edilmiştir. Konuyla alakalı ve iyilikle davranmayı konu alan ayetlerin incelenmesiyle yaşamın &ccedil;eşitli y&ouml;nlerinde erkeklerin kadınlara nasıl davranması gerektiğini anlatan ayetlerle karşılaşırız. Evlilik, boşanma,[21] birliktelik(muaşeret),[22] kadınların mali hukukunun yerine getirilmesi; mehriye,[23] &ccedil;ocuğa s&uuml;t verilmesi[24] ve&hellip; &ouml;rneklerinde olduğu gibi erkeklerin iyilik esasınca davranması ve zul&uuml;m etmemeleri konusuna dikkat &ccedil;ekilmiştir. Bu esasa g&ouml;re erkek, bilinen &ouml;l&ccedil;&uuml;n&uuml;n (maruf) dışında kadına zorbalık etme ve kendi g&ouml;r&uuml;ş&uuml;n&uuml; zorla kabul ettirme hakkına sahip değildir.\r\n\r\n\r\n	(Maruf) kelimesi, halkın toplumsal yaşamında tanıdığı, ink&acirc;r etmediği ve cahil olmadığı işlerin tamamı anlamındadır. Allah-u Te&acirc;l&acirc; kadınlarla birlikte olma(muaşeret) emrini, maruf (iyilikle davranma) kaydı altına alması hasebiyle, kadınlarla muaşeret emri zorunlu olarak emredilen kimseler tarafından tanınmış bir iş olmasını gerektirir.[25]\r\n\r\n\r\n	Elbette &ldquo;maruf&rdquo; kelimesinin anlamı kanuna tabi olmak ve adalete uymaktan &ccedil;ok daha geniştir ve bu anlamları i&ccedil;ermesi yanında, değersel ve ahlaki işleri de kapsar. Yani Allah-u Te&acirc;l&acirc;, aile reisliğini erkeklere bırakarak adalet esasına g&ouml;re davranmayı ve birlikte olmayı tekit etmenin yanında aile i&ccedil;inde değersel ve ahlaki davranışları da tavsiye etmektedir.\r\n\r\n\r\n	Dolayısıyla kadınlarla maruf &ouml;l&ccedil;&uuml;lerde muaşeret; yani adalet ve insaf &uuml;st&uuml; davranmaktır[26] ve başka bir ifadeyle Allah-u Te&acirc;l&acirc;&rsquo;nın emriyle uyuşacak bir yaşamdır ki kadın haklarının eda edilmesi de b&ouml;yle bir yaşamda olabilir.\r\n\r\n\r\n	3. Meveddet (sevgi) ve rahmet ilkesi: Erkeğin h&acirc;kimiyeti her t&uuml;rl&uuml; zorbalıktan uzak ve şefkat ve merhamet esasınca olması gerekir. Kur&rsquo;an bu konuda ş&ouml;yle buyurur: &ldquo;Kendileri ile huzur bulasınız diye sizin i&ccedil;in t&uuml;r&uuml;n&uuml;zden eşler yaratması ve aranızda bir sevgi ve merhamet var etmesi de O&#39;nun (varlığının ve kudretinin) delillerindendir. Ş&uuml;phesiz bunda d&uuml;ş&uuml;nen bir toplum i&ccedil;in elbette ibretler vardır&rdquo;.[27]Erkeğin sevgi esasına g&ouml;re iyi ve layık &ouml;l&ccedil;&uuml;lerde davranması, kadının etkilenmesinin en temel etkenlerindendir.\r\n\r\n\r\n	Buna binaen s&ouml;ylenildiği &uuml;zere, Allah-u Te&acirc;l&acirc; kadın ve erkeklerin her birine yetiler vermiş ve bu yetiler esasınca onlar arasında karşılıklı hak ve teklifler kararlaştırmıştır. Aynı şekilde Allah-u Te&acirc;l&acirc; kendi hikmeti gereğince, erkeğin bazı yetilerini kadınlardan &uuml;st&uuml;n kılmış ve bu esas &uuml;zere aile sorumluluğundaki &uuml;st&uuml;nl&uuml;ğ&uuml; erkeğe bırakmıştır. Konuya dakik olarak bakarsak bu &uuml;st&uuml;nl&uuml;ğ&uuml;n zorbalık veya &ouml;v&uuml;nme vesilesi olacak bir ayrıcalık değil, bilakis aileyi idare edebilmesi i&ccedil;in erkekte sorumluluğun icat edilmesi sebebi olduğunu g&ouml;receğiz.\r\n\r\n\r\n	Kadın ve erkeğin hak ve vazifeleri konusunda daha fazla bilgilenmek i&ccedil;in bu sitenin şu indekslerine bakınız: İndeks: &ldquo;Kadının erkeğe itaati Soru 1674 (Site: 2310)&rdquo; ve &ldquo;Erkeklerin kadınınlar &uuml;zerinde olması (kavvamiyeti) Soru 2554 (Site: tr2713)&rdquo;\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1] İsra Suresi, 70.\r\n\r\n\r\n	[2] Nahl Suresi, 71.\r\n\r\n\r\n	[3] Bakara Suresi, 47.\r\n\r\n\r\n	[4] Bakara Suresi, 253.\r\n\r\n\r\n	[5] Nisa Suresi, 34.\r\n\r\n\r\n	[6] En&rsquo;am Suresi, 132.\r\n\r\n\r\n	[7] İbni Kesir Dımışki, İsmail b. &Ouml;mer, &ldquo;Tefsiru&rsquo;l Kur&rsquo;ani&rsquo;l Azim&rdquo;, Beyrut 1419 k, birinci baskı, Menşuratı Muhammed Ali Bizun, Daru&rsquo;l kutubi&rsquo;l ilmiye, c. 1, s. 45.\r\n\r\n\r\n	[8] Necefi Humeyni, Muhammed Cevat, &ldquo;Tefsiri Asan&rdquo;, Tahran 1398 k, birinci baskı, İntişarat&uuml;&rsquo;l İslamiye, c. 2, s. 62.\r\n\r\n\r\n	[9] Hicazi Muhammed, Mahmut, &ldquo;Et-tefsiru&rsquo;l vazıh&rdquo;, Beyrut 1413 k, onuncu baskı, Daru&rsquo;l Ceyl&uuml;&rsquo;l Cedid, c. 1, s. 144.\r\n\r\n\r\n	[10] Mekarim Şirazi Nasır, &ldquo;Tefsiri Numune&rdquo;, Tahran 1374 ş, birinci baskı, Daru&rsquo;l Kut&uuml;b&uuml;&rsquo;l İslamiye, c. 2, s. 158.\r\n\r\n\r\n	[11] Musevi Hamedani, Seyit Muhammet Bakır, &ldquo;Terc&uuml;meyi el-Mizan&rdquo;, Kum 1374 ş, beşinci baskı, Defteri İntişarati İsalamiyi Camiayi M&uuml;derrisini Hozeyi İlmiyeyi Kum, c. 12, s. 42.\r\n\r\n\r\n	[12] İsra Suresi, 20.\r\n\r\n\r\n	[13] İbrahim Suresi, 7.\r\n\r\n\r\n	[14] Hucurat Suresi, 13.\r\n\r\n\r\n	[15] İsra Suresi, 37.\r\n\r\n\r\n	[16] Hucurat Suresi, 11.\r\n\r\n\r\n	[17] Nisa Suresi, 135.\r\n\r\n\r\n	[18] A&rsquo;raf Suresi, 29.\r\n\r\n\r\n	[19] Mutahhari, Murtaza, &ldquo;Mecmueyi asar&rdquo;, c. 21, s. 117.\r\n\r\n\r\n	[20] Nisa Suresi, 19.\r\n\r\n\r\n	[21] Bakara Suresi, 231.\r\n\r\n\r\n	[22] Bakara Suresi, 231.\r\n\r\n\r\n	[23] Bakara Suresi, 236.\r\n\r\n\r\n	[24] Bakara Suresi, 233.\r\n\r\n\r\n	[25] Tabatabai, Muhammed H&uuml;seyin, &ldquo;Tefsir&uuml;&rsquo;l mizan&rdquo;, Musevi Hamedani Seyit Muhammed Bakır, Kum: 1374 ş, Defteri İntişarati İslamiyi Camiayi M&uuml;derrisini Hozeyi İlmiyeyi Kum, beşinci baskı, c. 4, s. 405.\r\n\r\n\r\n	[26] Feyzi Kaşani, Molla Muhsin, &ldquo;Tefsiri Safi&rdquo;, Tahran 1415 k, İntişarat&uuml;&rsquo;s-sadr, ikinci baskı, c. 1, s. 434.\r\n\r\n\r\n	[27] Rum Suresi, 21.'),(224,'tr228','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bazen falankes fakirdir ve mutlaka bir şey yaptığı i&ccedil;in Allah onun fakir kalmasını istiyor; biz zenginiz ve mutlaka işlediğimiz bir amelden dolayı Allah&rsquo;ın l&uuml;tf&uuml;&nbsp; kapsamına girmişiz, o halde ne onların fakirlikleri ve ne de bizim zenginliğimiz hikmetsiz değildir!! Denilir. H&acirc;lbuki infak emrinin &ccedil;eşitli hikmet ve felsefeleri vardır. Bunların bazıları:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		1. Servet sahibi kimselerin imtihan edilmesi. 2. İnsanların kalbini şiddetli d&uuml;nya sevgisinden kurtarmak. 3. İnsanda kalp yumuşaklığını icat etmek. 4. İlahi nimetlere ş&uuml;k&uuml;r. 5. Nimetlerin &ccedil;oklaşması. 6. Psikolojik ve ruhi dinginlik. 7. Bela ve k&ouml;t&uuml; &ouml;l&uuml;m&uuml;n kaldırılması&hellip; Elbette infakın helal ve meşru mallardan olması suretinde eserlerin tamamı s&ouml;z konusudur ve Allah bunun dışında kabul etmez ve bereket vermez.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;S&ouml;z konusu edilen ayette ş&ouml;yle buyrulur: &ldquo;Ey iman edenler! Hi&ccedil;bir alışverişin, hi&ccedil;bir dostluğun ve hi&ccedil;bir şefaatin olmadığı kıyamet g&uuml;n&uuml; gelmeden &ouml;nce, size rızık olarak verdiklerimizden Allah yolunda harcayın. İnk&acirc;r edenler ise zalimlerin ta kendileridir&rdquo;.[1] Bu ayet M&uuml;sl&uuml;manlara hitaptır ve toplumun vahdeti ve h&uuml;k&uuml;metin, savunmanın ve cihat b&uuml;nyesinin g&uuml;&ccedil;lenmesine sebep olacak vazifelerin birisine işaret edilmektedir.</p>\r\n\r\n<p>\r\n	Daha sonra kıyamet g&uuml;n&uuml;nde insanın kurtuluş sebebi olacak ve aksi takdirde infakın terk edilmesi durumunda mal biriktirip başkalarına cimrilik ederek zor duruma d&uuml;şmesini sağlayacak infakın uhrevi eserlerine işaret edilmektedir.[2]</p>\r\n\r\n<p>\r\n	S&ouml;z konusu ettiğiniz soru hakkında ş&ouml;yle denilmesi gerekiyor: Kur&rsquo;an b&ouml;yle bir soruyu k&acirc;firlerin dilinden nakletmiş ve onların inat&ccedil;ılık ve y&uuml;z &ccedil;evirmeleri gibi &ouml;nemli konulardan birinin &uuml;zerine parmak basarak m&uuml;minlere ş&ouml;yle buyurmuştur: &ldquo;Onlara, &quot;Allah&#39;ın sizi rızıklandırdığı şeylerden Allah yolunda harcayın&quot; denildiği zaman, ink&acirc;r edenler iman edenlere, &quot;Allah&#39;ın, dilemiş olsa kendilerini doyurabileceği kimselere mi yedireceğiz? Siz ancak apa&ccedil;ık bir sapıklık i&ccedil;indesiniz&quot; derler&rdquo;.[3]</p>\r\n\r\n<p>\r\n	Sıradan ve dar g&ouml;r&uuml;şl&uuml; cimri kimselerin mantığı ş&ouml;yledir: Kendilerince daha &ccedil;ok mal biriktirmek ve cimriliklerini yorumlamak i&ccedil;in ş&ouml;yle derler: Bazen falankes fakirdir ve mutlaka bir şey yaptığı i&ccedil;in Allah onun fakir kalmasını istiyor. Biz zenginiz ve mutlaka işlediğimiz bir amelden dolayı Allah&rsquo;ın l&uuml;tf&uuml;&nbsp; kapsamına girmişiz, o halde ne onların fakirlikleri ve ne de bizim zenginliğimiz hikmetsiz değildir!!</p>\r\n\r\n<p>\r\n	Eğer rızık veren Allah-u Te&acirc;l&acirc; ise siz ni&ccedil;in bizden fakirlere rızık vermemizi istiyorsunuz? Allah onların mahrum olmasını istediyse o halde biz ni&ccedil;in Allah&rsquo;ın mahrum bıraktığını rızıklandıralım?</p>\r\n\r\n<p>\r\n	Bu kimseler Allah&rsquo;ın &ccedil;eşitli hikmet ve felsefeler i&ccedil;ermesinden dolayı infakı emrettiğinden gafildirler. Bu hikmet ve felsefelerin bazıları şunlardır:</p>\r\n\r\n<p>\r\n	1. Servet sahibi fertlerin imtihan edilmesi: D&uuml;nya denenme ve imtihan sahasıdır. Allah-u Te&acirc;l&acirc; kimini yoklukla ve kimini de zenginlik ve servetle imtihan ederken bazen de bir insanı farklı iki zamanda ve her ikisiyle imtihan eder ve kulun fakirlik anındaki ş&uuml;kr&uuml; ve zenginlik anında kendisine verilenden infak edip etmeyeceği bakımından sınanır.</p>\r\n\r\n<p>\r\n	2. İnsan kalbinin şiddetli d&uuml;nya sevgisinden kurtarılması: İmamların hadislerinde d&uuml;nya sevgisi, her t&uuml;rl&uuml; hata ve g&uuml;nahın sebebi sayılmıştır.[4]İnfak, yerilen bu sevginin ortadan kalkmasına sebep olur.</p>\r\n\r\n<p>\r\n	3. İnsanda kalp yumuşaklığını doğurur: Kalp yumuşaklığı, taş kalpli olmanın karşısındadır. Kalbin kasaveti, insanı insanlıktan &ccedil;ıkarır ve &ccedil;oğunlukla bu haldeki insanın g&uuml;nah ve cinayet işlemesi kolaylaşır. Ama insan ne zaman başka fertlerin ihtiya&ccedil;larının temin edilmesine tevecc&uuml;h eder ve onların rahat yaşamaları i&ccedil;in kendini sorumlu bilirse, yumuşak bir kalbe sahip olacaktır.</p>\r\n\r\n<p>\r\n	4. İnfak ilahi nimetlerin ş&uuml;kr&uuml;d&uuml;r: İlahi nimetlere ş&uuml;kretmek &ccedil;eşitli yollarla elde edilir ve ş&uuml;kr&uuml;n en iyisi, ameli ş&uuml;k&uuml;rd&uuml;r.</p>\r\n\r\n<p>\r\n	5. Nimetin artması: Allah-u Te&acirc;l&acirc; infak eden m&uuml;min ve takvalı insanları ka&ccedil; mislisiyle ve bazen binlerce &ndash; en azından on mislisi &ndash; maddi ve manevi bağışlarıyla infaklarının yerini doldurmakla g&uuml;vence altına almıştır.[5]B&ouml;ylelikle infak edenler, b&ouml;yle bir ruhiye ve inan&ccedil;la meydana gelecek ve bu doğrultuda el ve kalpleri daha bir a&ccedil;ık olacaktır. İnfak eden kimseler hi&ccedil;bir zaman eksiklik ve fakirlik hissine kapılmazlar, aksine b&ouml;yle bir karlı ticarette başarılı olduklarından dolayı Allah&rsquo;a ş&uuml;k&uuml;r ederler.</p>\r\n\r\n<p>\r\n	M&uuml;min insan malının azalmasından, fakirliğe d&uuml;şmekten vb. şeylerden korkmadığı gibi yaptığı bu işin, karlı bir alış veriş olduğuna ve bunun yanında varlığının aslının korunduğuna ve malının artma vesilesi olduğuna emindir.</p>\r\n\r\n<p>\r\n	6. İnfak, imanın doğruluk &ouml;l&ccedil;&uuml;s&uuml;d&uuml;r: İmanın &ouml;l&ccedil;&uuml;s&uuml;, onun doğrulukla yerine getirilmesidir ve doğruluğun olmadığı iman ise sadece s&ouml;z mesabesinde olup amelde kendini g&ouml;stermezse bir değeri olmayacaktır. Kur&rsquo;an bu konuda ş&ouml;yle buyurur: &ldquo;İman edenler ancak, Allah&#39;a ve Peygamberine inanan, sonra ş&uuml;pheye d&uuml;şmeyen, Allah yolunda mallarıyla ve canlarıyla cihad edenlerdir. İşte onlar doğru kimselerin ta kendileridir&rdquo;.[6]</p>\r\n\r\n<p>\r\n	7. Psikolojik ve ruhi dinginlik: Genel olarak amellerin ve &ouml;zel olarak infakın eserlerinden bir tanesi psikolojik ve ruhi dinginliğe ulaşmaktır. Dinginliği icat edecek infakın rol&uuml; konusunda şu ayet şahit g&ouml;sterilebilir: &ldquo;Mallarını gece g&uuml;nd&uuml;z; gizli ve a&ccedil;ık Allah yolunda harcayanlar var ya, onların Rableri katında m&uuml;k&acirc;fatları vardır. Onlara korku yoktur. Onlar mahzun da olacak değillerdir&rdquo;.[7]</p>\r\n\r\n<p>\r\n	8. Bela ve k&ouml;t&uuml; &ouml;l&uuml;m&uuml;n &ouml;n&uuml;n&uuml; alır: Belanın kalkması, k&ouml;t&uuml; &ouml;l&uuml;mden uzak kalınması ve&hellip; İnfakın eserlerindendir ve rivayetlerde de buna işaret edilmiştir. İmam Bakır (a.s) ş&ouml;yle buyurur: &ldquo;Sadaka yetmiş belayı ve k&ouml;t&uuml; &ouml;l&uuml;m&uuml; insandan uzaklaştırır, &ccedil;&uuml;nk&uuml; sadaka veren kimse hi&ccedil;bir zaman k&ouml;t&uuml; &ouml;l&uuml;mle d&uuml;nyadan gitmez.&rdquo;[8]</p>\r\n\r\n<p>\r\n	Buna binaen her ne kadar tekvini d&uuml;zen Allah-u Te&acirc;l&acirc;&rsquo;nın yery&uuml;z&uuml;n&uuml; t&uuml;m bağışlarıyla insanın ihtiyarına bırakmasını ve bunları insanın kendi ameliyle tek&acirc;m&uuml;l mesirini kat etmesi i&ccedil;in &ouml;zg&uuml;r bırakmasını; insanda her birinin bir y&ouml;ne y&ouml;nlendirdiği i&ccedil;g&uuml;d&uuml;leri yaratmasını gerekli kılmaktadır. Ne var ki Allah-u Te&acirc;l&acirc; kendi teşri d&uuml;zeninde, i&ccedil;g&uuml;d&uuml;lerin kontrol edilmesi, nefislerin s&uuml;slenmesi ve insanların eğitilmesi i&ccedil;in isar, fedak&acirc;rlık, bağışlama ve infak yolunu kararlaştırmıştır ki bu vesile ile Allah&rsquo;ın y&uuml;ce halifelik makamına ulaşma yetisine sahip olan insan bu yollardan o y&uuml;ce makama ulaştırılacaktır. Aynı şekilde Allah-u Te&acirc;l&acirc; zek&acirc;t yoluyla nefisleri temizleyecek, infak yoluyla kalpten cimriliği arındıracak ve insan yaşamında binlerce fesadın kaynağı olan tabakalar arasındaki mesafeyi ortadan kaldıracaktır ve&hellip; Başka bir ifadeyle Allah-u Te&acirc;l&acirc;, hem bu d&uuml;nyanın tek&acirc;m&uuml;le ulaşması hem de insanın tek&acirc;m&uuml;le ulaşması i&ccedil;in d&uuml;nya işlerinin d&uuml;zeltilmesi rol&uuml;n&uuml; insana bırakmıştır.&nbsp; Bu eserlerin tamamının, sadece helal ve meşru mallardan infak edilmesi suretinde olması ve Allah&rsquo;ın bunun dışındaki infakı kabul etmeyeceği ve bereket vermeyeceği son derece &ouml;nemli bir noktadır.</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Bakara Suresi, 254.</p>\r\n\r\n<p>\r\n	[2] &ldquo;Tefsiri Numune&rdquo;, c. 2, s. 258.</p>\r\n\r\n<p>\r\n	[3] Yasin Suresi, 47.</p>\r\n\r\n<p>\r\n	[4] Kuleyni, Muhammed b. Yakup, &rdquo;El-k&acirc;fi&rdquo;, Tahran 1365 ş, Daru&rsquo;l kutb&uuml;&rsquo;l İslamiye, c. 2, s. 131.</p>\r\n\r\n<p>\r\n	[5] &ldquo;Ş&uuml;phesiz ki sadaka veren erkeklerle sadaka veren kadınlar ve Allah&#39;a g&uuml;zel bir bor&ccedil; verenler var ya, (verdikleri) onlara kat kat &ouml;denir. Ayrıca onlara &ccedil;ok değerli bir m&uuml;k&acirc;fat da vardır.&rdquo; Hadid Suresi, 18.</p>\r\n\r\n<p>\r\n	[6] Hucurat Suresi, 15.</p>\r\n\r\n<p>\r\n	[7] Bakara Suresi, 274.</p>\r\n\r\n<p>\r\n	[8] &ldquo;El-kafi&rdquo;, c. 4, s. 3 ve 7.</p>\r\n','Bazen falankes fakirdir ve mutlaka bir şey yaptığı i&ccedil;in Allah onun fakir kalmasını istiyor; biz zenginiz ve mutlaka işlediğimiz bir amelden dolayı Allah&rsquo;ın l&uuml;tf&uuml;&nbsp; kapsamına girmişiz, o halde ne onların fakirlikleri ve ne de bizim zenginliğimiz hikmetsiz değildir!! Denilir. H&acirc;lbuki infak emrinin &ccedil;eşitli hikmet ve felsefeleri vardır. Bunların bazıları:\r\n\r\n	\r\n		1. Servet sahibi kimselerin imtihan edilmesi. 2. İnsanların kalbini şiddetli d&uuml;nya sevgisinden kurtarmak. 3. İnsanda kalp yumuşaklığını icat etmek. 4. İlahi nimetlere ş&uuml;k&uuml;r. 5. Nimetlerin &ccedil;oklaşması. 6. Psikolojik ve ruhi dinginlik. 7. Bela ve k&ouml;t&uuml; &ouml;l&uuml;m&uuml;n kaldırılması&hellip; Elbette infakın helal ve meşru mallardan olması suretinde eserlerin tamamı s&ouml;z konusudur ve Allah bunun dışında kabul etmez ve bereket vermez.','&nbsp;S&ouml;z konusu edilen ayette ş&ouml;yle buyrulur: &ldquo;Ey iman edenler! Hi&ccedil;bir alışverişin, hi&ccedil;bir dostluğun ve hi&ccedil;bir şefaatin olmadığı kıyamet g&uuml;n&uuml; gelmeden &ouml;nce, size rızık olarak verdiklerimizden Allah yolunda harcayın. İnk&acirc;r edenler ise zalimlerin ta kendileridir&rdquo;.[1] Bu ayet M&uuml;sl&uuml;manlara hitaptır ve toplumun vahdeti ve h&uuml;k&uuml;metin, savunmanın ve cihat b&uuml;nyesinin g&uuml;&ccedil;lenmesine sebep olacak vazifelerin birisine işaret edilmektedir.\r\n\r\n\r\n	Daha sonra kıyamet g&uuml;n&uuml;nde insanın kurtuluş sebebi olacak ve aksi takdirde infakın terk edilmesi durumunda mal biriktirip başkalarına cimrilik ederek zor duruma d&uuml;şmesini sağlayacak infakın uhrevi eserlerine işaret edilmektedir.[2]\r\n\r\n\r\n	S&ouml;z konusu ettiğiniz soru hakkında ş&ouml;yle denilmesi gerekiyor: Kur&rsquo;an b&ouml;yle bir soruyu k&acirc;firlerin dilinden nakletmiş ve onların inat&ccedil;ılık ve y&uuml;z &ccedil;evirmeleri gibi &ouml;nemli konulardan birinin &uuml;zerine parmak basarak m&uuml;minlere ş&ouml;yle buyurmuştur: &ldquo;Onlara, &quot;Allah&#39;ın sizi rızıklandırdığı şeylerden Allah yolunda harcayın&quot; denildiği zaman, ink&acirc;r edenler iman edenlere, &quot;Allah&#39;ın, dilemiş olsa kendilerini doyurabileceği kimselere mi yedireceğiz? Siz ancak apa&ccedil;ık bir sapıklık i&ccedil;indesiniz&quot; derler&rdquo;.[3]\r\n\r\n\r\n	Sıradan ve dar g&ouml;r&uuml;şl&uuml; cimri kimselerin mantığı ş&ouml;yledir: Kendilerince daha &ccedil;ok mal biriktirmek ve cimriliklerini yorumlamak i&ccedil;in ş&ouml;yle derler: Bazen falankes fakirdir ve mutlaka bir şey yaptığı i&ccedil;in Allah onun fakir kalmasını istiyor. Biz zenginiz ve mutlaka işlediğimiz bir amelden dolayı Allah&rsquo;ın l&uuml;tf&uuml;&nbsp; kapsamına girmişiz, o halde ne onların fakirlikleri ve ne de bizim zenginliğimiz hikmetsiz değildir!!\r\n\r\n\r\n	Eğer rızık veren Allah-u Te&acirc;l&acirc; ise siz ni&ccedil;in bizden fakirlere rızık vermemizi istiyorsunuz? Allah onların mahrum olmasını istediyse o halde biz ni&ccedil;in Allah&rsquo;ın mahrum bıraktığını rızıklandıralım?\r\n\r\n\r\n	Bu kimseler Allah&rsquo;ın &ccedil;eşitli hikmet ve felsefeler i&ccedil;ermesinden dolayı infakı emrettiğinden gafildirler. Bu hikmet ve felsefelerin bazıları şunlardır:\r\n\r\n\r\n	1. Servet sahibi fertlerin imtihan edilmesi: D&uuml;nya denenme ve imtihan sahasıdır. Allah-u Te&acirc;l&acirc; kimini yoklukla ve kimini de zenginlik ve servetle imtihan ederken bazen de bir insanı farklı iki zamanda ve her ikisiyle imtihan eder ve kulun fakirlik anındaki ş&uuml;kr&uuml; ve zenginlik anında kendisine verilenden infak edip etmeyeceği bakımından sınanır.\r\n\r\n\r\n	2. İnsan kalbinin şiddetli d&uuml;nya sevgisinden kurtarılması: İmamların hadislerinde d&uuml;nya sevgisi, her t&uuml;rl&uuml; hata ve g&uuml;nahın sebebi sayılmıştır.[4]İnfak, yerilen bu sevginin ortadan kalkmasına sebep olur.\r\n\r\n\r\n	3. İnsanda kalp yumuşaklığını doğurur: Kalp yumuşaklığı, taş kalpli olmanın karşısındadır. Kalbin kasaveti, insanı insanlıktan &ccedil;ıkarır ve &ccedil;oğunlukla bu haldeki insanın g&uuml;nah ve cinayet işlemesi kolaylaşır. Ama insan ne zaman başka fertlerin ihtiya&ccedil;larının temin edilmesine tevecc&uuml;h eder ve onların rahat yaşamaları i&ccedil;in kendini sorumlu bilirse, yumuşak bir kalbe sahip olacaktır.\r\n\r\n\r\n	4. İnfak ilahi nimetlerin ş&uuml;kr&uuml;d&uuml;r: İlahi nimetlere ş&uuml;kretmek &ccedil;eşitli yollarla elde edilir ve ş&uuml;kr&uuml;n en iyisi, ameli ş&uuml;k&uuml;rd&uuml;r.\r\n\r\n\r\n	5. Nimetin artması: Allah-u Te&acirc;l&acirc; infak eden m&uuml;min ve takvalı insanları ka&ccedil; mislisiyle ve bazen binlerce &ndash; en azından on mislisi &ndash; maddi ve manevi bağışlarıyla infaklarının yerini doldurmakla g&uuml;vence altına almıştır.[5]B&ouml;ylelikle infak edenler, b&ouml;yle bir ruhiye ve inan&ccedil;la meydana gelecek ve bu doğrultuda el ve kalpleri daha bir a&ccedil;ık olacaktır. İnfak eden kimseler hi&ccedil;bir zaman eksiklik ve fakirlik hissine kapılmazlar, aksine b&ouml;yle bir karlı ticarette başarılı olduklarından dolayı Allah&rsquo;a ş&uuml;k&uuml;r ederler.\r\n\r\n\r\n	M&uuml;min insan malının azalmasından, fakirliğe d&uuml;şmekten vb. şeylerden korkmadığı gibi yaptığı bu işin, karlı bir alış veriş olduğuna ve bunun yanında varlığının aslının korunduğuna ve malının artma vesilesi olduğuna emindir.\r\n\r\n\r\n	6. İnfak, imanın doğruluk &ouml;l&ccedil;&uuml;s&uuml;d&uuml;r: İmanın &ouml;l&ccedil;&uuml;s&uuml;, onun doğrulukla yerine getirilmesidir ve doğruluğun olmadığı iman ise sadece s&ouml;z mesabesinde olup amelde kendini g&ouml;stermezse bir değeri olmayacaktır. Kur&rsquo;an bu konuda ş&ouml;yle buyurur: &ldquo;İman edenler ancak, Allah&#39;a ve Peygamberine inanan, sonra ş&uuml;pheye d&uuml;şmeyen, Allah yolunda mallarıyla ve canlarıyla cihad edenlerdir. İşte onlar doğru kimselerin ta kendileridir&rdquo;.[6]\r\n\r\n\r\n	7. Psikolojik ve ruhi dinginlik: Genel olarak amellerin ve &ouml;zel olarak infakın eserlerinden bir tanesi psikolojik ve ruhi dinginliğe ulaşmaktır. Dinginliği icat edecek infakın rol&uuml; konusunda şu ayet şahit g&ouml;sterilebilir: &ldquo;Mallarını gece g&uuml;nd&uuml;z; gizli ve a&ccedil;ık Allah yolunda harcayanlar var ya, onların Rableri katında m&uuml;k&acirc;fatları vardır. Onlara korku yoktur. Onlar mahzun da olacak değillerdir&rdquo;.[7]\r\n\r\n\r\n	8. Bela ve k&ouml;t&uuml; &ouml;l&uuml;m&uuml;n &ouml;n&uuml;n&uuml; alır: Belanın kalkması, k&ouml;t&uuml; &ouml;l&uuml;mden uzak kalınması ve&hellip; İnfakın eserlerindendir ve rivayetlerde de buna işaret edilmiştir. İmam Bakır (a.s) ş&ouml;yle buyurur: &ldquo;Sadaka yetmiş belayı ve k&ouml;t&uuml; &ouml;l&uuml;m&uuml; insandan uzaklaştırır, &ccedil;&uuml;nk&uuml; sadaka veren kimse hi&ccedil;bir zaman k&ouml;t&uuml; &ouml;l&uuml;mle d&uuml;nyadan gitmez.&rdquo;[8]\r\n\r\n\r\n	Buna binaen her ne kadar tekvini d&uuml;zen Allah-u Te&acirc;l&acirc;&rsquo;nın yery&uuml;z&uuml;n&uuml; t&uuml;m bağışlarıyla insanın ihtiyarına bırakmasını ve bunları insanın kendi ameliyle tek&acirc;m&uuml;l mesirini kat etmesi i&ccedil;in &ouml;zg&uuml;r bırakmasını; insanda her birinin bir y&ouml;ne y&ouml;nlendirdiği i&ccedil;g&uuml;d&uuml;leri yaratmasını gerekli kılmaktadır. Ne var ki Allah-u Te&acirc;l&acirc; kendi teşri d&uuml;zeninde, i&ccedil;g&uuml;d&uuml;lerin kontrol edilmesi, nefislerin s&uuml;slenmesi ve insanların eğitilmesi i&ccedil;in isar, fedak&acirc;rlık, bağışlama ve infak yolunu kararlaştırmıştır ki bu vesile ile Allah&rsquo;ın y&uuml;ce halifelik makamına ulaşma yetisine sahip olan insan bu yollardan o y&uuml;ce makama ulaştırılacaktır. Aynı şekilde Allah-u Te&acirc;l&acirc; zek&acirc;t yoluyla nefisleri temizleyecek, infak yoluyla kalpten cimriliği arındıracak ve insan yaşamında binlerce fesadın kaynağı olan tabakalar arasındaki mesafeyi ortadan kaldıracaktır ve&hellip; Başka bir ifadeyle Allah-u Te&acirc;l&acirc;, hem bu d&uuml;nyanın tek&acirc;m&uuml;le ulaşması hem de insanın tek&acirc;m&uuml;le ulaşması i&ccedil;in d&uuml;nya işlerinin d&uuml;zeltilmesi rol&uuml;n&uuml; insana bırakmıştır.&nbsp; Bu eserlerin tamamının, sadece helal ve meşru mallardan infak edilmesi suretinde olması ve Allah&rsquo;ın bunun dışındaki infakı kabul etmeyeceği ve bereket vermeyeceği son derece &ouml;nemli bir noktadır.\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Bakara Suresi, 254.\r\n\r\n\r\n	[2] &ldquo;Tefsiri Numune&rdquo;, c. 2, s. 258.\r\n\r\n\r\n	[3] Yasin Suresi, 47.\r\n\r\n\r\n	[4] Kuleyni, Muhammed b. Yakup, &rdquo;El-k&acirc;fi&rdquo;, Tahran 1365 ş, Daru&rsquo;l kutb&uuml;&rsquo;l İslamiye, c. 2, s. 131.\r\n\r\n\r\n	[5] &ldquo;Ş&uuml;phesiz ki sadaka veren erkeklerle sadaka veren kadınlar ve Allah&#39;a g&uuml;zel bir bor&ccedil; verenler var ya, (verdikleri) onlara kat kat &ouml;denir. Ayrıca onlara &ccedil;ok değerli bir m&uuml;k&acirc;fat da vardır.&rdquo; Hadid Suresi, 18.\r\n\r\n\r\n	[6] Hucurat Suresi, 15.\r\n\r\n\r\n	[7] Bakara Suresi, 274.\r\n\r\n\r\n	[8] &ldquo;El-kafi&rdquo;, c. 4, s. 3 ve 7.'),(225,'tr227','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		&Ccedil;eşitli ayetlerde Allah&#39;ın iradesi kulların izzet, zillet, bağışlama, azap ve &ouml;d&uuml;l sebebi olarak tanıtılmış ve başka ayetlerde hidayete erme, izzet, mutluluk ve rızık, takva ve ihl&acirc;sla birlikte &ccedil;alışma ve ceht koşuluna bağlı kılınmıştır. Bu iki gurupta yer alan ayetlerin birbirleriyle hi&ccedil;bir &ccedil;elişir tarafı yoktur ve birbirlerini tekit etmektedir. Zira Allah&#39;ın meşiyet ve iradesi hikmetler ve değişmez adilane kanunlar esasıncadır. O halde Allah&#39;ın istek ve iradesi ihtiyar &uuml;zere ve tıpkı onun değişmez hikmetli s&uuml;nnetleri doğrultusunda hareket etmek anlamına gelir. Bu anlamdaki istek ve iradenin Allah&#39;ın adaletiyle &ccedil;elişir bir tarafı olmadığı gibi aynı zamanda adaletin kendisidir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;&Ccedil;eşitli ayetlerde Kur&#39;an&#39;ı Kerim&#39;de kulların izzet, zillet, rızık, bağışlama, azap ve &ouml;d&uuml;llendirilmesinin rol&uuml;nden bahsedilmiştir ve sorunuzda yer alan ayet bunun bir &ouml;rneğidir.&nbsp; Bununla birlikte başka ayetlerde Allah-u Te&acirc;l&acirc; hidayeti, izzeti, mutluluğu ve rızkı elde etmede asli rol&uuml; takva ve ihl&acirc;sla birlikte &ccedil;alışma ve cehde verdiğini a&ccedil;ıklamıştır. Yaratılış kanunu a&ccedil;ısından, aklın h&uuml;km&uuml; gereği ve nebilerin daveti esasına g&ouml;re mutluluğun, izzetin ve zilletin elde edilmesinde ve rızkın kazanılmasında herkes ihtiyar sahibi ve &ouml;zg&uuml;rd&uuml;r. Başka bir ifadeyle cenneti bir şeyin karşılığında verirler, bahanenin karşısında değil. O halde yukarıdaki ayette bunların tamamı Allah-u Te&acirc;l&acirc;&#39;ya nasıl nispet verilmiştir?</p>\r\n\r\n<p>\r\n	Acaba bu iki kısım ayetler arasında bir &ccedil;elişki yok mudur? Her iki kısımda yer alan ayetler nasıl bir araya toplanabilir?</p>\r\n\r\n<p>\r\n	Soruyu cevaplandırmadan &ouml;nce b&ouml;yle bir sorunun ortaya &ccedil;ıkma sebebi hakkında ş&ouml;yle dememiz gerekir: Bazı zihinlerde insanın iradesi, Allah-u Te&acirc;l&acirc;&#39;nın iradesi gibi tasavvur edilmiş ve insanın iradesiyle Allah&#39;ın iradesi benzetilmeye &ccedil;alışılmıştır. H&acirc;lbuki b&ouml;yle bir karşılaştırma yanlış ve temeli olmayan bir karşılaştırmadır, zira genellikle insanların istemesi ve iradesi bir&ccedil;ok konularda kesinlikle akıl ve mantığın onaylamadığı ve hatta bazı konularda akli olmayan nefsan&icirc; ve şahsi alaka ve meyillerden kaynaklanır.</p>\r\n\r\n<p>\r\n	Ama Allah&#39;ın istemesi ve iradesi, hikmetler ve değişmeyen adilane kanunlar esası &uuml;zerinedir. Zira Allah-u Te&acirc;l&acirc; bu d&uuml;nyada ilerleme ve başarı i&ccedil;in bir seri etken ve sebepler yaratmıştır ve bu sebeplerin eserlerinden yararlanmak, Allah&#39;ın iradesiyle aynıdır. O halde Allah-u Te&acirc;l&acirc;&#39;nın iradesi, değişmeyen hakimane s&uuml;nnetler esasınca hareket etmek anlamına gelir.</p>\r\n\r\n<p>\r\n	Bu mukaddimeyi dikkate alarak Allah-u Te&acirc;l&acirc;&#39;nın bazı fertlerin &ouml;d&uuml;llendirilmesindeki iradesi, ayrıcalık ve ayrımcılık anlamında değildir ve O&#39;nun adaletiyle hi&ccedil;bir zaman &ccedil;elişmediği gibi aynı zamanda adaletin kendisidir. Zira Allah-u Te&acirc;l&acirc; fertlerin izzet ve zilletini, hidayet ve sapıklığını; zenginlik ve fakirliğini ve&hellip; alemin asli yaratılış kaynağını ve fertlerin sahip olduğu bağış ve g&uuml;&ccedil;lerin hepsinin kendisinden kaynaklanması sebebiyle, bunların tamamını kendi iradesine nispet vermiştir. İmk&acirc;nların tamamını izzet ve mutluluğun elde edilmesi i&ccedil;in kulların ihtiyarına bırakan O&#39;dur ve O, bu &acirc;lemde kanun koymuştur ve bu kanunun &ccedil;iğnenmesi, zilletle sonu&ccedil;lanır. Bu sebeple bunların tamamı O&#39;na nispet verilebilir, ama bu nispetlendirme, hi&ccedil;bir zaman insanın &ouml;zg&uuml;r iradesiyle &ccedil;elişmez, zira bu kanundan, bağışlardan ve g&uuml;&ccedil;lerden &ouml;zg&uuml;rce iyi veya k&ouml;t&uuml; yararlanan insanın kendisidir.[1] Bu a&ccedil;ıklamayı dikkate alarak s&ouml;z konusu ayeti bir kez daha g&ouml;zden ge&ccedil;irelim. Allah-u Te&acirc;l&acirc; bu ayette ş&ouml;yle buyuruyor: &quot;G&ouml;klerdeki her şey, yerdeki her şey Allah&#39;ındır. İ&ccedil;inizdekini a&ccedil;ığa vursanız da, gizleseniz de Allah sizi, onunla sorguya &ccedil;eker de dilediğini bağışlar, dilediğine azap eder. Allah&#39;ın g&uuml;c&uuml; her şeye hakkıyla yeter&quot;.[2]</p>\r\n\r\n<p>\r\n	Bu ve diğer ayetlerde gelen &quot;dilediğini(men yeşa) c&uuml;mlesi, hikmetle birlikte olan iradedir. Yani layık ve m&uuml;stahak bildiğini bağışlayıp azaba layık ve m&uuml;stahak olanı da cezalandıracaktır. Zira Allah&#39;ın iradesi hesapsız olmayıp liyakat ve hak etmelerle uygunluk i&ccedil;indedir ve h&acirc;kim olan kimse, delil olmaksızın irade etmez ve hesapsız bir iş yapmaz. [3]</p>\r\n\r\n<p>\r\n	Buna binaen Allah&#39;ın istek ve iradesini,&nbsp; rahmet ve ilahi azap olarak bilen ayetlerle takva ihl&acirc;sla birlikte &ccedil;aba ve telaşı ilahi rahmete ulaşmanın sebebi bilen ayetlerin birbiriyle &ccedil;elişen bir yanı yoktur ve bunlar birbirlerini tekit etmektedir. Zira Allah&#39;ın istemesi, ilahi s&uuml;nnet ve kanunlar ve Allah&#39;ın her şeyde karar kıldığı sebep ve etkenlerin eser ve sonucuna ulaşmak i&ccedil;in hareket etmek anlamındadır.</p>\r\n\r\n<p>\r\n	Daha fazla bilgi edinmek i&ccedil;in bakınız:</p>\r\n\r\n<p>\r\n	İndeks 23146 (Site: ur18332): Rahman ve Rahim olan Allah ve halkın hidayeti.</p>\r\n\r\n<p>\r\n	İndeks 7849 (Site: 7905): Kur&#39;an&#39;da muttakilerin hidayeti.</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Mekarim Şirazi Nasır, &quot;Tefsiri Numune&quot;, Tahran ş, 1374 birinci baskı, Neşri Daru&#39;l Kitabi&#39;l İslamiye, c. 2, s. 498.</p>\r\n\r\n<p>\r\n	[2] Bakara Suresi, 284.</p>\r\n\r\n<p>\r\n	[3] &quot;Tefsiri Numune&quot;, c. 22, s. 92.</p>\r\n','&Ccedil;eşitli ayetlerde Allah&#39;ın iradesi kulların izzet, zillet, bağışlama, azap ve &ouml;d&uuml;l sebebi olarak tanıtılmış ve başka ayetlerde hidayete erme, izzet, mutluluk ve rızık, takva ve ihl&acirc;sla birlikte &ccedil;alışma ve ceht koşuluna bağlı kılınmıştır. Bu iki gurupta yer alan ayetlerin birbirleriyle hi&ccedil;bir &ccedil;elişir tarafı yoktur ve birbirlerini tekit etmektedir. Zira Allah&#39;ın meşiyet ve iradesi hikmetler ve değişmez adilane kanunlar esasıncadır. O halde Allah&#39;ın istek ve iradesi ihtiyar &uuml;zere ve tıpkı onun değişmez hikmetli s&uuml;nnetleri doğrultusunda hareket etmek anlamına gelir. Bu anlamdaki istek ve iradenin Allah&#39;ın adaletiyle &ccedil;elişir bir tarafı olmadığı gibi aynı zamanda adaletin kendisidir.','&nbsp;&Ccedil;eşitli ayetlerde Kur&#39;an&#39;ı Kerim&#39;de kulların izzet, zillet, rızık, bağışlama, azap ve &ouml;d&uuml;llendirilmesinin rol&uuml;nden bahsedilmiştir ve sorunuzda yer alan ayet bunun bir &ouml;rneğidir.&nbsp; Bununla birlikte başka ayetlerde Allah-u Te&acirc;l&acirc; hidayeti, izzeti, mutluluğu ve rızkı elde etmede asli rol&uuml; takva ve ihl&acirc;sla birlikte &ccedil;alışma ve cehde verdiğini a&ccedil;ıklamıştır. Yaratılış kanunu a&ccedil;ısından, aklın h&uuml;km&uuml; gereği ve nebilerin daveti esasına g&ouml;re mutluluğun, izzetin ve zilletin elde edilmesinde ve rızkın kazanılmasında herkes ihtiyar sahibi ve &ouml;zg&uuml;rd&uuml;r. Başka bir ifadeyle cenneti bir şeyin karşılığında verirler, bahanenin karşısında değil. O halde yukarıdaki ayette bunların tamamı Allah-u Te&acirc;l&acirc;&#39;ya nasıl nispet verilmiştir?\r\n\r\n\r\n	Acaba bu iki kısım ayetler arasında bir &ccedil;elişki yok mudur? Her iki kısımda yer alan ayetler nasıl bir araya toplanabilir?\r\n\r\n\r\n	Soruyu cevaplandırmadan &ouml;nce b&ouml;yle bir sorunun ortaya &ccedil;ıkma sebebi hakkında ş&ouml;yle dememiz gerekir: Bazı zihinlerde insanın iradesi, Allah-u Te&acirc;l&acirc;&#39;nın iradesi gibi tasavvur edilmiş ve insanın iradesiyle Allah&#39;ın iradesi benzetilmeye &ccedil;alışılmıştır. H&acirc;lbuki b&ouml;yle bir karşılaştırma yanlış ve temeli olmayan bir karşılaştırmadır, zira genellikle insanların istemesi ve iradesi bir&ccedil;ok konularda kesinlikle akıl ve mantığın onaylamadığı ve hatta bazı konularda akli olmayan nefsan&icirc; ve şahsi alaka ve meyillerden kaynaklanır.\r\n\r\n\r\n	Ama Allah&#39;ın istemesi ve iradesi, hikmetler ve değişmeyen adilane kanunlar esası &uuml;zerinedir. Zira Allah-u Te&acirc;l&acirc; bu d&uuml;nyada ilerleme ve başarı i&ccedil;in bir seri etken ve sebepler yaratmıştır ve bu sebeplerin eserlerinden yararlanmak, Allah&#39;ın iradesiyle aynıdır. O halde Allah-u Te&acirc;l&acirc;&#39;nın iradesi, değişmeyen hakimane s&uuml;nnetler esasınca hareket etmek anlamına gelir.\r\n\r\n\r\n	Bu mukaddimeyi dikkate alarak Allah-u Te&acirc;l&acirc;&#39;nın bazı fertlerin &ouml;d&uuml;llendirilmesindeki iradesi, ayrıcalık ve ayrımcılık anlamında değildir ve O&#39;nun adaletiyle hi&ccedil;bir zaman &ccedil;elişmediği gibi aynı zamanda adaletin kendisidir. Zira Allah-u Te&acirc;l&acirc; fertlerin izzet ve zilletini, hidayet ve sapıklığını; zenginlik ve fakirliğini ve&hellip; alemin asli yaratılış kaynağını ve fertlerin sahip olduğu bağış ve g&uuml;&ccedil;lerin hepsinin kendisinden kaynaklanması sebebiyle, bunların tamamını kendi iradesine nispet vermiştir. İmk&acirc;nların tamamını izzet ve mutluluğun elde edilmesi i&ccedil;in kulların ihtiyarına bırakan O&#39;dur ve O, bu &acirc;lemde kanun koymuştur ve bu kanunun &ccedil;iğnenmesi, zilletle sonu&ccedil;lanır. Bu sebeple bunların tamamı O&#39;na nispet verilebilir, ama bu nispetlendirme, hi&ccedil;bir zaman insanın &ouml;zg&uuml;r iradesiyle &ccedil;elişmez, zira bu kanundan, bağışlardan ve g&uuml;&ccedil;lerden &ouml;zg&uuml;rce iyi veya k&ouml;t&uuml; yararlanan insanın kendisidir.[1] Bu a&ccedil;ıklamayı dikkate alarak s&ouml;z konusu ayeti bir kez daha g&ouml;zden ge&ccedil;irelim. Allah-u Te&acirc;l&acirc; bu ayette ş&ouml;yle buyuruyor: &quot;G&ouml;klerdeki her şey, yerdeki her şey Allah&#39;ındır. İ&ccedil;inizdekini a&ccedil;ığa vursanız da, gizleseniz de Allah sizi, onunla sorguya &ccedil;eker de dilediğini bağışlar, dilediğine azap eder. Allah&#39;ın g&uuml;c&uuml; her şeye hakkıyla yeter&quot;.[2]\r\n\r\n\r\n	Bu ve diğer ayetlerde gelen &quot;dilediğini(men yeşa) c&uuml;mlesi, hikmetle birlikte olan iradedir. Yani layık ve m&uuml;stahak bildiğini bağışlayıp azaba layık ve m&uuml;stahak olanı da cezalandıracaktır. Zira Allah&#39;ın iradesi hesapsız olmayıp liyakat ve hak etmelerle uygunluk i&ccedil;indedir ve h&acirc;kim olan kimse, delil olmaksızın irade etmez ve hesapsız bir iş yapmaz. [3]\r\n\r\n\r\n	Buna binaen Allah&#39;ın istek ve iradesini,&nbsp; rahmet ve ilahi azap olarak bilen ayetlerle takva ihl&acirc;sla birlikte &ccedil;aba ve telaşı ilahi rahmete ulaşmanın sebebi bilen ayetlerin birbiriyle &ccedil;elişen bir yanı yoktur ve bunlar birbirlerini tekit etmektedir. Zira Allah&#39;ın istemesi, ilahi s&uuml;nnet ve kanunlar ve Allah&#39;ın her şeyde karar kıldığı sebep ve etkenlerin eser ve sonucuna ulaşmak i&ccedil;in hareket etmek anlamındadır.\r\n\r\n\r\n	Daha fazla bilgi edinmek i&ccedil;in bakınız:\r\n\r\n\r\n	İndeks 23146 (Site: ur18332): Rahman ve Rahim olan Allah ve halkın hidayeti.\r\n\r\n\r\n	İndeks 7849 (Site: 7905): Kur&#39;an&#39;da muttakilerin hidayeti.\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Mekarim Şirazi Nasır, &quot;Tefsiri Numune&quot;, Tahran ş, 1374 birinci baskı, Neşri Daru&#39;l Kitabi&#39;l İslamiye, c. 2, s. 498.\r\n\r\n\r\n	[2] Bakara Suresi, 284.\r\n\r\n\r\n	[3] &quot;Tefsiri Numune&quot;, c. 22, s. 92.'),(226,'tr226','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Arap l&uuml;gatinde hile (mekr), bir kimseyi hedefin&shy;den (hedef iyi ya da k&ouml;t&uuml; olsun) alı koymaktır. Bu anlam esasınca hile her zaman ve her yerde k&ouml;t&uuml; değildir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bu kelimenin Allah-u Te&acirc;l&acirc;&rsquo;ya nispet verilmesi, zararlı komployu h&uuml;nsa etmek anlamındadır ve bozguncular hakkında kullanıldığında, programları ıslah etmenin &ouml;n&uuml;n&uuml;n alınması anlamına gelir. Ayette bahis konusu edilen hileden, Hz. İsa&rsquo;nın (a.s) d&uuml;şmanlarının, şeytani planıyla ilahi davetin &ouml;n&uuml;n&uuml; almak istedikleri ama Allah-u Te&acirc;l&acirc;&rsquo;nın peygamberinin canını muhafaza etmek ve kendi dininin ilerlemesi i&ccedil;in tedbir alarak onların planlarını boşa &ccedil;ıkartmak anlamı kastedilmiştir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Bu ayetin manasının a&ccedil;ıklık kazanması i&ccedil;in &ldquo;ilahi hile&rdquo; den neyin kastedildiğine bakmak gerekir.</p>\r\n\r\n<p>\r\n	Arap l&uuml;gatindeki hileyle, bizim g&uuml;n&uuml;m&uuml;z Fars dili olmak &uuml;zere diğer dillerden anladığımız hile arasında &ccedil;ok fark vardır. Zira g&uuml;n&uuml;m&uuml;z Fars&ccedil;asında &ldquo;hile&rdquo; şeytani ve zarar i&ccedil;eren planlar i&ccedil;in kullanılır. H&acirc;lbuki Arap l&uuml;gatinde her t&uuml;rl&uuml; &ccedil;&ouml;z&uuml;m arayışına &ldquo;hile&rdquo; derler. &ldquo;M&uuml;fredatı Rağıb&rdquo; da &ldquo;hile&rdquo; ş&ouml;yle tanımlanmıştır: &ldquo;Bir kimseyi hedefinden (hedef iyi ya da k&ouml;t&uuml; olsun) alı koymaktır.[1]</p>\r\n\r\n<p>\r\n	Bu esas &uuml;zere Kur&rsquo;an ıstılahındaki &ldquo;hile&rdquo; ile g&uuml;n&uuml;m&uuml;z Fars&ccedil;asında şeytani ve zarar i&ccedil;eren planlar anlamında kullanılan hile tamamen farklıdır, zira Kur&rsquo;an ıstılahında hile, hem zarar i&ccedil;eren planlar hem de iyi &ccedil;&ouml;z&uuml;m yolu d&uuml;ş&uuml;nmek anlamında kullanır. Bu sebeple Kur&rsquo;an&rsquo;ı Kerim&rsquo;de bazen &ldquo;&ccedil;ok hileci(makir)&rdquo;, &ldquo;hayır ve iyilik&rdquo; kelimesiyle y&acirc;d edilir: : &ldquo;Onlar tuzak kurdular. Allah da tuzak kurdu. Allah, tuzak kuranların en hayırlısıdır&rdquo;.[2] Bazen de &ldquo;Oysa k&ouml;t&uuml; tuzak, ancak sahibini kuşatır&rdquo;[3] ayetinde olduğu gibi &ldquo;k&ouml;t&uuml;&rdquo; kelimesiyle birlikte kullanılmıştır.</p>\r\n\r\n<p>\r\n	Ayette bahis konusu edilen hileden, Hz. İsa&rsquo;nın (a.s) d&uuml;şmanlarının, şeytani planıyla ilahi davetin &ouml;n&uuml;n&uuml; almak istedikleri ama Allah-u Te&acirc;l&acirc;&rsquo;nın peygamberinin canını muhafaza etmek ve kendi dininin ilerlemesi i&ccedil;in tedbir alarak onların planlarını boşa &ccedil;ıkartmak anlamı kastedilmiştir.[4]</p>\r\n\r\n<p>\r\n	Bu anlam esasınca hile her zaman ve her yerde k&ouml;t&uuml; değildir.</p>\r\n\r\n<p>\r\n	Bu kelimenin Allah-u Te&acirc;l&acirc;&rsquo;ya nispet verilmesi, zararlı komployu h&uuml;nsa etmek anlamındadır ve bozguncular hakkında kullanıldığında programları ıslah etmenin &ouml;n&uuml;n&uuml;n alınması anlamına gelir.[5]</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] &ldquo;El-M&uuml;fredat&uuml; fi ğaribi&rsquo;l Kur&rsquo;an&rdquo; , s. 772</p>\r\n\r\n<p>\r\n	[2] &Acirc;li İmran Suresi, 54.</p>\r\n\r\n<p>\r\n	[3] Fatır Suresi, 43.</p>\r\n\r\n<p>\r\n	[4] &ldquo;Tefsiri Numune&rdquo;, c. 2, s. 566 ve 567.</p>\r\n\r\n<p>\r\n	[5] &ldquo;Tefsiri Numune&rdquo;, c. 15, s. 498.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Arap l&uuml;gatinde hile (mekr), bir kimseyi hedefin&shy;den (hedef iyi ya da k&ouml;t&uuml; olsun) alı koymaktır. Bu anlam esasınca hile her zaman ve her yerde k&ouml;t&uuml; değildir.\r\n\r\n	\r\n		Bu kelimenin Allah-u Te&acirc;l&acirc;&rsquo;ya nispet verilmesi, zararlı komployu h&uuml;nsa etmek anlamındadır ve bozguncular hakkında kullanıldığında, programları ıslah etmenin &ouml;n&uuml;n&uuml;n alınması anlamına gelir. Ayette bahis konusu edilen hileden, Hz. İsa&rsquo;nın (a.s) d&uuml;şmanlarının, şeytani planıyla ilahi davetin &ouml;n&uuml;n&uuml; almak istedikleri ama Allah-u Te&acirc;l&acirc;&rsquo;nın peygamberinin canını muhafaza etmek ve kendi dininin ilerlemesi i&ccedil;in tedbir alarak onların planlarını boşa &ccedil;ıkartmak anlamı kastedilmiştir.','&nbsp;Bu ayetin manasının a&ccedil;ıklık kazanması i&ccedil;in &ldquo;ilahi hile&rdquo; den neyin kastedildiğine bakmak gerekir.\r\n\r\n\r\n	Arap l&uuml;gatindeki hileyle, bizim g&uuml;n&uuml;m&uuml;z Fars dili olmak &uuml;zere diğer dillerden anladığımız hile arasında &ccedil;ok fark vardır. Zira g&uuml;n&uuml;m&uuml;z Fars&ccedil;asında &ldquo;hile&rdquo; şeytani ve zarar i&ccedil;eren planlar i&ccedil;in kullanılır. H&acirc;lbuki Arap l&uuml;gatinde her t&uuml;rl&uuml; &ccedil;&ouml;z&uuml;m arayışına &ldquo;hile&rdquo; derler. &ldquo;M&uuml;fredatı Rağıb&rdquo; da &ldquo;hile&rdquo; ş&ouml;yle tanımlanmıştır: &ldquo;Bir kimseyi hedefinden (hedef iyi ya da k&ouml;t&uuml; olsun) alı koymaktır.[1]\r\n\r\n\r\n	Bu esas &uuml;zere Kur&rsquo;an ıstılahındaki &ldquo;hile&rdquo; ile g&uuml;n&uuml;m&uuml;z Fars&ccedil;asında şeytani ve zarar i&ccedil;eren planlar anlamında kullanılan hile tamamen farklıdır, zira Kur&rsquo;an ıstılahında hile, hem zarar i&ccedil;eren planlar hem de iyi &ccedil;&ouml;z&uuml;m yolu d&uuml;ş&uuml;nmek anlamında kullanır. Bu sebeple Kur&rsquo;an&rsquo;ı Kerim&rsquo;de bazen &ldquo;&ccedil;ok hileci(makir)&rdquo;, &ldquo;hayır ve iyilik&rdquo; kelimesiyle y&acirc;d edilir: : &ldquo;Onlar tuzak kurdular. Allah da tuzak kurdu. Allah, tuzak kuranların en hayırlısıdır&rdquo;.[2] Bazen de &ldquo;Oysa k&ouml;t&uuml; tuzak, ancak sahibini kuşatır&rdquo;[3] ayetinde olduğu gibi &ldquo;k&ouml;t&uuml;&rdquo; kelimesiyle birlikte kullanılmıştır.\r\n\r\n\r\n	Ayette bahis konusu edilen hileden, Hz. İsa&rsquo;nın (a.s) d&uuml;şmanlarının, şeytani planıyla ilahi davetin &ouml;n&uuml;n&uuml; almak istedikleri ama Allah-u Te&acirc;l&acirc;&rsquo;nın peygamberinin canını muhafaza etmek ve kendi dininin ilerlemesi i&ccedil;in tedbir alarak onların planlarını boşa &ccedil;ıkartmak anlamı kastedilmiştir.[4]\r\n\r\n\r\n	Bu anlam esasınca hile her zaman ve her yerde k&ouml;t&uuml; değildir.\r\n\r\n\r\n	Bu kelimenin Allah-u Te&acirc;l&acirc;&rsquo;ya nispet verilmesi, zararlı komployu h&uuml;nsa etmek anlamındadır ve bozguncular hakkında kullanıldığında programları ıslah etmenin &ouml;n&uuml;n&uuml;n alınması anlamına gelir.[5]\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] &ldquo;El-M&uuml;fredat&uuml; fi ğaribi&rsquo;l Kur&rsquo;an&rdquo; , s. 772\r\n\r\n\r\n	[2] &Acirc;li İmran Suresi, 54.\r\n\r\n\r\n	[3] Fatır Suresi, 43.\r\n\r\n\r\n	[4] &ldquo;Tefsiri Numune&rdquo;, c. 2, s. 566 ve 567.\r\n\r\n\r\n	[5] &ldquo;Tefsiri Numune&rdquo;, c. 15, s. 498.\r\n\r\n\r\n	&nbsp;'),(227,'tr225','<div class=\"quest-content\" id=\"A3_1\" style=\"display: block;\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bu ayetin bazı yanlış terc&uuml;meleri bu sorunun s&ouml;z konusu edilmesine vesile olmuştur. Bu sebeple ayetin doğru anlamı aydınlığa kavuşursa sorun da halledilmiş olacaktır. Bu konuda &ccedil;eşitli Kur&rsquo;an ayetlerinde her ne kadar &ldquo;teveffi&rdquo; kelimesi &ouml;lmek anlamında kullanılsa da Kur&rsquo;an ayetlerinin &ccedil;eşitli yerlerinde bu kelimenin başka manaya da geldiği s&ouml;z konusudur. Bu sebeple s&ouml;z konusu ayeti İsa&rsquo;nın (a.s) &ouml;ld&uuml;ğ&uuml;n&uuml;n kesin alameti olarak bilemeyiz ve bunun muhalifinde olan &ccedil;eşitli rivayetlerle bu anlam nefyedilebilir. Ayetin doğru anlamı bu olabilir: &ldquo;Allah&rsquo;ın İsa&rsquo;ya seni alıp katıma y&uuml;kselteceğim dediğini hatırlayın.&rdquo;</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		&ldquo;Teveffi&rdquo; kelimesinin bu şekilde mana edilmesi, masumların (a.s) rivayetlerinde de tekit konusu olmuştur ve bu anlamda Hz. İsa&rsquo;nın (a.s) hayatta olmasıyla hi&ccedil;bir &ccedil;elişir tarafı olmayacaktır.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Kur&rsquo;an m&uuml;tercimlerinin bazılarının ayette ge&ccedil;en &ldquo;m&uuml;teveffike&rdquo; kelimesini &ldquo;&ouml;ld&uuml;rmek&rdquo; şeklinde mana etmeleri b&ouml;yle bir soruya sebebiyet vermiştir. Elbette m&uuml;tercimlerin &ccedil;oğu Hz. İsa&rsquo;nın hayatta olmasıyla &ccedil;elişmeyecek şekilde terc&uuml;me etmişlerdir. Bu terc&uuml;melerden birisini &ouml;rnek verecek olursak: &ldquo;(Hatırlayınız) Allah ş&ouml;yle buyurmuştu: Ey İsa! Ben seni (yery&uuml;z&uuml;nden ve insanların arasından) alacağım ve kendi katıma y&uuml;kselteceğim ve kirlenmiş k&acirc;firler topluluğu i&ccedil;inden temizleyeceğim&rdquo;.[1]</p>\r\n\r\n<p>\r\n	Bilinmesi gerekir ki &ldquo;tevevvi&rdquo; &ldquo;v-f-y&rdquo; k&ouml;k&uuml;nden t&uuml;retilmiş olup &ldquo;&ouml;lmek&rdquo;, &ldquo;almak&rdquo;, &ldquo;tamamlamak&rdquo;[2] ve&hellip; gibi &ccedil;eşitli anlamlarda kullanılır. Bu doğrultuda tamamlamak ve yerine getirmek anlamında verilen s&ouml;ze amel edilmesine de vefa derler. Bu sebeple başkasından alacaklı olan kimse, alacağını tamamen alırsa buna Arap dilinde &ldquo;teveffa deyneh&uuml; (borcunu aldı)&rdquo; derler. L&uuml;gat kitaplarından birisi olan &ldquo;Mecmeu&rsquo;l Bahreyn&rdquo; de bu ayetin a&ccedil;ıklanmasında ş&ouml;yle gelmiştir: Yani (ey İsa) ben senin ecelini istifa&rsquo; ederim yani seni k&acirc;firlerin daracına &ccedil;ıkartıp zarar vermelerinden korurum ve senin tabii şekilde yazılmış ecelini ertelerim.[3]</p>\r\n\r\n<p>\r\n	Dolayısıyla &ldquo;teveffa&rdquo; kelimesi her ne kadar &ouml;lmek anlamında kullanılsa da ki bazı ayetlerde bu anlamda gelmiştir. Ama zorunlu olarak bu anlamı taşımaz ve bu kelimeyi başka anlamda sunan ayetlerin varlığı s&ouml;z konusudur. &Ouml;rneğin:[4] &ldquo;O, geceleyin sizi &ouml;l&uuml; gibi kendinizden ge&ccedil;irip alan (uyutan) ve g&uuml;nd&uuml;z&uuml;n kazandıklarınızı bilen, sonra da belirlenmiş eceliniz tamamlanıncaya kadar g&uuml;nd&uuml;zleri sizi tekrar diriltendir (uyandırandır). Sonra d&ouml;n&uuml;ş&uuml;n&uuml;z yalnız O&#39;nadır. Sonra O, işlemekte olduklarınızı size haber verecektir.&rdquo;[5]</p>\r\n\r\n<p>\r\n	Bu ayette &ldquo;tevaffak&uuml;m&rdquo; ibaretinin &ouml;l&uuml;m olmadığı, bilakis her g&uuml;n tekrarlanan gece uykusu anlamına geldiği apa&ccedil;ıktır. Uykuda başka bir şekilde ruhun kabzedilmesini m&uuml;şahede etmek m&uuml;mk&uuml;nd&uuml;r ve bu esasa g&ouml;re soruda yer alan ayet, Hz. İsa&rsquo;nın (a.s) kesin &ouml;l&uuml;m alameti olarak telakki edilemez. Hz. İsa&rsquo;nın (a.s) sonunun ne olduğu konusunda aşağıda yer alan noktaların m&uuml;talaa edilmesi gerekir:</p>\r\n\r\n<p>\r\n	1. Mesihiler, İsa&rsquo;nın (a.s) daracına asıldığına ve d&uuml;şmanları tarafından &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;ne inanırlar. Ama Kur&rsquo;an a&ccedil;ık&ccedil;a onun bu şekilde &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;n&uuml; reddeder: &ldquo;Oysa onu &ouml;ld&uuml;rmediler ve asmadılar. Fakat onlara &ouml;yle gibi g&ouml;sterildi. Onun hakkında anlaşmazlığa d&uuml;şenler, bu konuda kesin bir ş&uuml;phe i&ccedil;indedirler. O hususta hi&ccedil;bir bilgileri yoktur. Sadece zanna uyuyorlar. Onu kesin olarak &ouml;ld&uuml;rmediler&rdquo;.[6]</p>\r\n\r\n<p>\r\n	2. Kur&rsquo;an her ne kadar İsa&rsquo;nın (a.s) &ouml;ld&uuml;r&uuml;lmesini ink&acirc;r etmiştir ama onu başka bir şekilde &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;n&uuml; veya hayatta olduğunu a&ccedil;ık&ccedil;a ortaya koyan bir ayete rastlayamıyoruz.</p>\r\n\r\n<p>\r\n	3. &Acirc;li İmran Suresinin 55. Ayeti ve Maide Suresinin 117. Ayeti &ouml;rneklerinde olduğu gibi her ne kadar kati surette bu b&uuml;y&uuml;k peygamberin &ouml;l&uuml;m&uuml;ne delalet edecek birer delil olarak g&ouml;sterilemez.&nbsp; Ama bu ayetler İsa&rsquo;nın (a.s) şimdiki haliyle madde &acirc;lemiyle olan irtibatı kendi takip&ccedil;ileri arasındayken doğrudan irtibatlı olduğundan farklı olduğunu g&ouml;stermektedir.</p>\r\n\r\n<p>\r\n	4. Şia ve Ehli S&uuml;nnetin muteber kaynaklarında yer alan bir&ccedil;ok rivayetler Hz. İsa &lsquo;nın (a.s) hayatta olduğunu ilan etmektedir ve biz, bu konuyu a&ccedil;ık&ccedil;a ortaya koyan Kur&rsquo;an ayeti bulamasak bile bu rivayetlerden yararlanarak onun hayatta olduğunu anlayabiliriz.</p>\r\n\r\n<p>\r\n	Bu rivayetlerden iki tanesine dikkat ediniz:</p>\r\n\r\n<p>\r\n	4-1. Peygamber Ekrem (s.a.a) Yahudilere hitap ederek ş&ouml;yle buyurmuştur: &ldquo;İsa &ouml;lmedi ve kıyamet g&uuml;n&uuml;nden &ouml;nce sizin aranıza d&ouml;necektir.&rdquo;[7]</p>\r\n\r\n<p>\r\n	4-2. Peygamber Ekrem (s.a.a) buyuruyor: Mehdi benim soyumdandır ve zuhur ettiğinde Meryem Oğlu İsa ona yardım edecek ve arkasında namaz kılacaktır.[8]</p>\r\n\r\n<p>\r\n	5. Var olan rivayetlerin aksine ve &ldquo;teveffi&rdquo; kelimesinin başka manasını da g&ouml;z ardı ederek işaret edilen ayetler esasına g&ouml;re kesinlikle İsa&rsquo;nın (a.s) &ouml;ld&uuml;ğ&uuml;ne inansak bile yinede bu konuyla İsa&rsquo;nın (a.s) hayatta olmasının &ccedil;elişik bir yanı yoktur. &Ccedil;&uuml;nk&uuml; Kur&rsquo;an ayetleri esasına g&ouml;re &ouml;l&uuml;m&uuml;nden y&uuml;z yıl ge&ccedil;tikten sonra dirilen şahsın varlığı s&ouml;z konusudur.[9] Dolayısıyla b&ouml;yle bir şeyin İsa (a.s) i&ccedil;in de olması m&uuml;mk&uuml;nd&uuml;r.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] &Acirc;li İmran Suresi, 54, Ensariyan&rsquo;ın terc&uuml;mesi.</p>\r\n\r\n<p>\r\n	[2] İbni Manzur, &ldquo;Lisan&uuml;&rsquo;l Arap&rdquo;, Kum Havzası: Edep Yayınları, Birinci baskı 1405, c. 15, s. 398 ve 399.</p>\r\n\r\n<p>\r\n	[3] &ldquo;Mecmeu&rsquo;l Bahreyn&rdquo;, Tahran 1375, Murtazavi Kitabevi, &ldquo;v-f-y&rdquo; maddesi, c. 1, s. 444.</p>\r\n\r\n<p>\r\n	[4] Nisa Suresi, 97; Muhammed Suresi, 27; Yunus Suresi, 46; Secde Suresi, 11.</p>\r\n\r\n<p>\r\n	[5] En&rsquo;am Suresi, 60.</p>\r\n\r\n<p>\r\n	[6] Nisa Suresi, 157.</p>\r\n\r\n<p>\r\n	[7] İbni Ebi Hatem, &ldquo;Tefsiru&rsquo;l Kur&rsquo;an&rsquo;i&rsquo;l azim&rdquo;, Suudi Arabistan 1419 h. K, Mektebet&uuml; nezaru&rsquo;s-tafa el-baz, c. 4, s. 1110, hadis no: 6232.</p>\r\n\r\n<p>\r\n	[8] Şeyh Saduk, &ldquo;El-emali&rdquo;, Tahran h. K, Kitaphaneyi İslamiye Yayınları, c. 1, s. 218.</p>\r\n\r\n<p>\r\n	[9] Bakara Suresi 259: Allah onu &ouml;ld&uuml;r&uuml;p y&uuml;zyıl &ouml;l&uuml; bıraktı, sonra diriltti.</p>\r\n','Bu ayetin bazı yanlış terc&uuml;meleri bu sorunun s&ouml;z konusu edilmesine vesile olmuştur. Bu sebeple ayetin doğru anlamı aydınlığa kavuşursa sorun da halledilmiş olacaktır. Bu konuda &ccedil;eşitli Kur&rsquo;an ayetlerinde her ne kadar &ldquo;teveffi&rdquo; kelimesi &ouml;lmek anlamında kullanılsa da Kur&rsquo;an ayetlerinin &ccedil;eşitli yerlerinde bu kelimenin başka manaya da geldiği s&ouml;z konusudur. Bu sebeple s&ouml;z konusu ayeti İsa&rsquo;nın (a.s) &ouml;ld&uuml;ğ&uuml;n&uuml;n kesin alameti olarak bilemeyiz ve bunun muhalifinde olan &ccedil;eşitli rivayetlerle bu anlam nefyedilebilir. Ayetin doğru anlamı bu olabilir: &ldquo;Allah&rsquo;ın İsa&rsquo;ya seni alıp katıma y&uuml;kselteceğim dediğini hatırlayın.&rdquo;\r\n\r\n	\r\n		&ldquo;Teveffi&rdquo; kelimesinin bu şekilde mana edilmesi, masumların (a.s) rivayetlerinde de tekit konusu olmuştur ve bu anlamda Hz. İsa&rsquo;nın (a.s) hayatta olmasıyla hi&ccedil;bir &ccedil;elişir tarafı olmayacaktır.','&nbsp;Kur&rsquo;an m&uuml;tercimlerinin bazılarının ayette ge&ccedil;en &ldquo;m&uuml;teveffike&rdquo; kelimesini &ldquo;&ouml;ld&uuml;rmek&rdquo; şeklinde mana etmeleri b&ouml;yle bir soruya sebebiyet vermiştir. Elbette m&uuml;tercimlerin &ccedil;oğu Hz. İsa&rsquo;nın hayatta olmasıyla &ccedil;elişmeyecek şekilde terc&uuml;me etmişlerdir. Bu terc&uuml;melerden birisini &ouml;rnek verecek olursak: &ldquo;(Hatırlayınız) Allah ş&ouml;yle buyurmuştu: Ey İsa! Ben seni (yery&uuml;z&uuml;nden ve insanların arasından) alacağım ve kendi katıma y&uuml;kselteceğim ve kirlenmiş k&acirc;firler topluluğu i&ccedil;inden temizleyeceğim&rdquo;.[1]\r\n\r\n\r\n	Bilinmesi gerekir ki &ldquo;tevevvi&rdquo; &ldquo;v-f-y&rdquo; k&ouml;k&uuml;nden t&uuml;retilmiş olup &ldquo;&ouml;lmek&rdquo;, &ldquo;almak&rdquo;, &ldquo;tamamlamak&rdquo;[2] ve&hellip; gibi &ccedil;eşitli anlamlarda kullanılır. Bu doğrultuda tamamlamak ve yerine getirmek anlamında verilen s&ouml;ze amel edilmesine de vefa derler. Bu sebeple başkasından alacaklı olan kimse, alacağını tamamen alırsa buna Arap dilinde &ldquo;teveffa deyneh&uuml; (borcunu aldı)&rdquo; derler. L&uuml;gat kitaplarından birisi olan &ldquo;Mecmeu&rsquo;l Bahreyn&rdquo; de bu ayetin a&ccedil;ıklanmasında ş&ouml;yle gelmiştir: Yani (ey İsa) ben senin ecelini istifa&rsquo; ederim yani seni k&acirc;firlerin daracına &ccedil;ıkartıp zarar vermelerinden korurum ve senin tabii şekilde yazılmış ecelini ertelerim.[3]\r\n\r\n\r\n	Dolayısıyla &ldquo;teveffa&rdquo; kelimesi her ne kadar &ouml;lmek anlamında kullanılsa da ki bazı ayetlerde bu anlamda gelmiştir. Ama zorunlu olarak bu anlamı taşımaz ve bu kelimeyi başka anlamda sunan ayetlerin varlığı s&ouml;z konusudur. &Ouml;rneğin:[4] &ldquo;O, geceleyin sizi &ouml;l&uuml; gibi kendinizden ge&ccedil;irip alan (uyutan) ve g&uuml;nd&uuml;z&uuml;n kazandıklarınızı bilen, sonra da belirlenmiş eceliniz tamamlanıncaya kadar g&uuml;nd&uuml;zleri sizi tekrar diriltendir (uyandırandır). Sonra d&ouml;n&uuml;ş&uuml;n&uuml;z yalnız O&#39;nadır. Sonra O, işlemekte olduklarınızı size haber verecektir.&rdquo;[5]\r\n\r\n\r\n	Bu ayette &ldquo;tevaffak&uuml;m&rdquo; ibaretinin &ouml;l&uuml;m olmadığı, bilakis her g&uuml;n tekrarlanan gece uykusu anlamına geldiği apa&ccedil;ıktır. Uykuda başka bir şekilde ruhun kabzedilmesini m&uuml;şahede etmek m&uuml;mk&uuml;nd&uuml;r ve bu esasa g&ouml;re soruda yer alan ayet, Hz. İsa&rsquo;nın (a.s) kesin &ouml;l&uuml;m alameti olarak telakki edilemez. Hz. İsa&rsquo;nın (a.s) sonunun ne olduğu konusunda aşağıda yer alan noktaların m&uuml;talaa edilmesi gerekir:\r\n\r\n\r\n	1. Mesihiler, İsa&rsquo;nın (a.s) daracına asıldığına ve d&uuml;şmanları tarafından &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;ne inanırlar. Ama Kur&rsquo;an a&ccedil;ık&ccedil;a onun bu şekilde &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;n&uuml; reddeder: &ldquo;Oysa onu &ouml;ld&uuml;rmediler ve asmadılar. Fakat onlara &ouml;yle gibi g&ouml;sterildi. Onun hakkında anlaşmazlığa d&uuml;şenler, bu konuda kesin bir ş&uuml;phe i&ccedil;indedirler. O hususta hi&ccedil;bir bilgileri yoktur. Sadece zanna uyuyorlar. Onu kesin olarak &ouml;ld&uuml;rmediler&rdquo;.[6]\r\n\r\n\r\n	2. Kur&rsquo;an her ne kadar İsa&rsquo;nın (a.s) &ouml;ld&uuml;r&uuml;lmesini ink&acirc;r etmiştir ama onu başka bir şekilde &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;n&uuml; veya hayatta olduğunu a&ccedil;ık&ccedil;a ortaya koyan bir ayete rastlayamıyoruz.\r\n\r\n\r\n	3. &Acirc;li İmran Suresinin 55. Ayeti ve Maide Suresinin 117. Ayeti &ouml;rneklerinde olduğu gibi her ne kadar kati surette bu b&uuml;y&uuml;k peygamberin &ouml;l&uuml;m&uuml;ne delalet edecek birer delil olarak g&ouml;sterilemez.&nbsp; Ama bu ayetler İsa&rsquo;nın (a.s) şimdiki haliyle madde &acirc;lemiyle olan irtibatı kendi takip&ccedil;ileri arasındayken doğrudan irtibatlı olduğundan farklı olduğunu g&ouml;stermektedir.\r\n\r\n\r\n	4. Şia ve Ehli S&uuml;nnetin muteber kaynaklarında yer alan bir&ccedil;ok rivayetler Hz. İsa &lsquo;nın (a.s) hayatta olduğunu ilan etmektedir ve biz, bu konuyu a&ccedil;ık&ccedil;a ortaya koyan Kur&rsquo;an ayeti bulamasak bile bu rivayetlerden yararlanarak onun hayatta olduğunu anlayabiliriz.\r\n\r\n\r\n	Bu rivayetlerden iki tanesine dikkat ediniz:\r\n\r\n\r\n	4-1. Peygamber Ekrem (s.a.a) Yahudilere hitap ederek ş&ouml;yle buyurmuştur: &ldquo;İsa &ouml;lmedi ve kıyamet g&uuml;n&uuml;nden &ouml;nce sizin aranıza d&ouml;necektir.&rdquo;[7]\r\n\r\n\r\n	4-2. Peygamber Ekrem (s.a.a) buyuruyor: Mehdi benim soyumdandır ve zuhur ettiğinde Meryem Oğlu İsa ona yardım edecek ve arkasında namaz kılacaktır.[8]\r\n\r\n\r\n	5. Var olan rivayetlerin aksine ve &ldquo;teveffi&rdquo; kelimesinin başka manasını da g&ouml;z ardı ederek işaret edilen ayetler esasına g&ouml;re kesinlikle İsa&rsquo;nın (a.s) &ouml;ld&uuml;ğ&uuml;ne inansak bile yinede bu konuyla İsa&rsquo;nın (a.s) hayatta olmasının &ccedil;elişik bir yanı yoktur. &Ccedil;&uuml;nk&uuml; Kur&rsquo;an ayetleri esasına g&ouml;re &ouml;l&uuml;m&uuml;nden y&uuml;z yıl ge&ccedil;tikten sonra dirilen şahsın varlığı s&ouml;z konusudur.[9] Dolayısıyla b&ouml;yle bir şeyin İsa (a.s) i&ccedil;in de olması m&uuml;mk&uuml;nd&uuml;r.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] &Acirc;li İmran Suresi, 54, Ensariyan&rsquo;ın terc&uuml;mesi.\r\n\r\n\r\n	[2] İbni Manzur, &ldquo;Lisan&uuml;&rsquo;l Arap&rdquo;, Kum Havzası: Edep Yayınları, Birinci baskı 1405, c. 15, s. 398 ve 399.\r\n\r\n\r\n	[3] &ldquo;Mecmeu&rsquo;l Bahreyn&rdquo;, Tahran 1375, Murtazavi Kitabevi, &ldquo;v-f-y&rdquo; maddesi, c. 1, s. 444.\r\n\r\n\r\n	[4] Nisa Suresi, 97; Muhammed Suresi, 27; Yunus Suresi, 46; Secde Suresi, 11.\r\n\r\n\r\n	[5] En&rsquo;am Suresi, 60.\r\n\r\n\r\n	[6] Nisa Suresi, 157.\r\n\r\n\r\n	[7] İbni Ebi Hatem, &ldquo;Tefsiru&rsquo;l Kur&rsquo;an&rsquo;i&rsquo;l azim&rdquo;, Suudi Arabistan 1419 h. K, Mektebet&uuml; nezaru&rsquo;s-tafa el-baz, c. 4, s. 1110, hadis no: 6232.\r\n\r\n\r\n	[8] Şeyh Saduk, &ldquo;El-emali&rdquo;, Tahran h. K, Kitaphaneyi İslamiye Yayınları, c. 1, s. 218.\r\n\r\n\r\n	[9] Bakara Suresi 259: Allah onu &ouml;ld&uuml;r&uuml;p y&uuml;zyıl &ouml;l&uuml; bıraktı, sonra diriltti.'),(228,'tr224','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Soru konusu olan ayeti şerife hakkında &ccedil;eşitli cevap ve g&ouml;r&uuml;şler s&ouml;z konusu edilmiştir ve biz onların bazılarına işaret edeceğiz:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		1. İsa&rsquo;nın tabilerinden, Muhammed&rsquo;in (s.a.a) &uuml;mmeti kastedilmiş ve bunun i&ccedil;in &uuml;&ccedil; cihet beyan edilmiştir:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		A. Hz. Muhammed&rsquo;in (s.a.a) &uuml;mmeti zamansal a&ccedil;ıdan İsa&rsquo;nın &uuml;mmetinden sonradır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		B. Bizim Peygamberimiz (s.a.a) İsa (a.s) ve onun kitabını tasdik etmiştir ve bir başkasını tasdik eden kimseye, &ldquo;tasdik ettiği kişiye tabidir&rdquo; derler.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		C. Bizim Peygamberimizin (s.a.a) şeriatı dinin asli b&ouml;l&uuml;m&uuml;n&uuml; oluşturan diğer nebilerin şeriatıyla tevhit konusunda birdir dolayısıyla Peygamber Ekrem onların tevhidine tabidir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		2. Ayeti Şerife deki &ldquo;tabi olma (itba&rsquo;) dan hakka; Allah&rsquo;ın rızasına tabi olmak kastedilmiştir. O halde &ldquo;Sana tabi olanlar&rdquo; ibareti, İslam&rsquo;ın doğuşundan &ouml;nceki Nasran&icirc;ler ve İslam&rsquo;ın doğuşundan sonra İslam&rsquo;a tabi olmada mukavemet g&ouml;steren M&uuml;sl&uuml;manlarla da uygunluk arz eder.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		3. S&ouml;z konusu ayeti şerife deki mesele şudur: Ayeti Şerife, Yahudilerin ve kıymete kadar Hz. İsa&rsquo;ya (a.s) tabi olmanın vacip olduğuna inananların zelil olacağını anlatmaktadır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		M&uuml;sl&uuml;manların, Hz. İsa&rsquo;yı (a.s) ink&acirc;r edenlerin bir b&ouml;l&uuml;m&uuml;nden hesap edilmeyişine gelince, burada k&acirc;fir, ink&acirc;r etmek anlamındadır ve bunlarda Hz. İsa&rsquo;yı (a.s) ink&acirc;r eden Yahudi kavmidir. M&uuml;sl&uuml;manlar ise Hz. İsa&rsquo;yı (a.s) ink&acirc;r edip yalanlamak ş&ouml;yle dursun aksine İslam Peygamberinin peygamberliğini haber veren Hz. İsa&rsquo;nın (a.s) hakiki tabileri M&uuml;sl&uuml;manlardır.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Sorunuzda s&ouml;z konusu ettiğiniz terc&uuml;me, ayeti şerife ile uygunluk taşımıyor. Biz dakik cevap i&ccedil;in &ouml;ncelikle ayetin terc&uuml;mesini yapacağız ve sonra soru konusu olan ayet hakkında tefsirden yararlanarak soruyu cevaplandıracağız.</p>\r\n\r\n<p>\r\n	Ayetin terc&uuml;mesi:</p>\r\n\r\n<p>\r\n	&ldquo;Ve sana uyanları kıyamete kadar k&uuml;fre sapanların &uuml;st&uuml;nde tutacağım. Sonra d&ouml;n&uuml;ş&uuml;n&uuml;z yalnızca banadır. Ayrılığa d&uuml;şt&uuml;ğ&uuml;n&uuml;z şeyler hakkında aranızda ben h&uuml;kmedeceğim.&rdquo;[1]</p>\r\n\r\n<p>\r\n	Dakik cevaba ulaşmak i&ccedil;in birka&ccedil; meselenin a&ccedil;ıklığa kavuşması gerekir.</p>\r\n\r\n<p>\r\n	Aşağıdaki bahislerin zimm&icirc;nde ve ayeti şerifenin incelenmesinde istenilen cevaba ulaşacağız.</p>\r\n\r\n<p>\r\n	Soruda s&ouml;z konusu edilen ayeti şerife hakkında &ccedil;eşitli cevap ve g&ouml;r&uuml;şler s&ouml;z konusu edilmiştir ve biz onların bazılarına işaret edeceğiz:</p>\r\n\r\n<p>\r\n	1. İsa&rsquo;nın (a.s) tabilerinden, Muhammed&rsquo;in (s.a.a) &uuml;mmeti kastedilmiş ve bunun i&ccedil;in &uuml;&ccedil; cihet beyan edilmiştir:</p>\r\n\r\n<p>\r\n	A. Hz. Muhammed&rsquo;in (s.a.a) &uuml;mmeti zamansal a&ccedil;ıdan İsa&rsquo;nın (a.s) &uuml;mmetinden sonradır. &ldquo;Falan şahıs, falan şahsa tabidir&rdquo; denildiği zaman, onun ardından ve ondan sonra gelecek anlamındadır.</p>\r\n\r\n<p>\r\n	B. Bizim Peygamberimizin (s.a.a) İsa (a.s) ve onun kitabını tasdik etmesi cihetiyle bir başkasını tasdik eden kimseye, tasdik ettiği kişiye tabidir derler.</p>\r\n\r\n<p>\r\n	C. Buna ilaveten bizim Peygamberimizin (s.a.a) şeriatı dinin asli b&ouml;l&uuml;m&uuml;n&uuml; oluşturan diğer nebilerin şeriatıyla tevhit konusunda birdir, dolayısıyla Peygamber Ekrem ona tabidir yani onun inandığına inanmaktadır.[2]</p>\r\n\r\n<p>\r\n	2. Ayeti Şerife deki &ldquo;tabi olma (itba&rsquo;) dan hakka; Allah&rsquo;ın rızasına tabi olmak kastedilmiştir. O halde &ldquo;Sana tabi olanlar&rdquo; ibareti, sadece İslam&rsquo;ın doğuşundan ve İsa&rsquo;nın (a.s) dininin nesh edilmeden &ouml;nceki Nasran&icirc;lik &uuml;zerinde dimdik duran kimseler ve İslam&rsquo;ın doğuşundan sonra İslam&rsquo;a tabi olmada mukavemet g&ouml;steren M&uuml;sl&uuml;manlarla da uygunluk arz eder. Zira İslam uymak da hakka ve sonu&ccedil; itibariyle İsa&rsquo;ya (a.s) uymaktır.[3]</p>\r\n\r\n<p>\r\n	Allame Tabatabai bu g&ouml;r&uuml;ş&uuml; bazı tefsircilere nispet verir ve onu eleştirir.[4]</p>\r\n\r\n<p>\r\n	3. Ayette anlatılmak istenen şudur: Allah-u Te&acirc;l&acirc; Nasran&icirc;leri[5] Yahudilerden (yani İsa&rsquo;yı (a.s) ink&acirc;r eden ve onun aleyhine komplo kuran Yahudilerin &ouml;nde gelenleri) &uuml;st&uuml;n tutacaktır. Bundan da Allah &ccedil;etin azabının Yahudi kavmine indireceği ve onlar &uuml;zerine ilahi tuzak ve azabın şiddetleneceği kastedilmektedir.[6]</p>\r\n\r\n<p>\r\n	Ayetin zahiriyle de uygunluk arz eden bu tefsir esasına g&ouml;re &ldquo;Hz. İsa&rsquo;nın (a.s) tabileri, s&uuml;rekli ona muhalefet eden Yahudilerden &uuml;st&uuml;n olacaktır&rdquo; buyrulan bu ayet, Kur&rsquo;an&rsquo;ın mucize i&ccedil;eren ve gaybi haberleri bildiren ayetlerinden birisidir.[7]</p>\r\n\r\n<p>\r\n	Bu bakış a&ccedil;ısı gereği Hz. İsa&rsquo;ya (a.s) uyanlardan Nasran&icirc;ler kastedilmektedir ve bu haseple her yerde ve her zaman Yahudilerin, Nasran&icirc;lerden daha zelil olduklarını g&ouml;r&uuml;yoruz. M&uuml;lk ve saltanatın Yahudilerin elinden alınıp Nasran&icirc;lerin elinde sabit kalması (Avrupa&rsquo;da, Rum&rsquo;da ve&hellip; ) bundan dolayıdır ve Nasran&icirc;ler ta kıyamete kadar Yahudilerden &uuml;st&uuml;n olacaktır.[8]</p>\r\n\r\n<p>\r\n	4. &ldquo;Ellezine ittebe&rsquo;uke (sana uyanlar)&rdquo; dan maksat (genel olarak tamamı) Nasraniler ve M&uuml;sl&uuml;manlardır ve ayet, Yahudilerin ve İsa&rsquo;ya uymanın vacip olduğunu s&ouml;yleyenlerin kıyamete kadar zelil olacağını anlatmaktadır.[9]</p>\r\n\r\n<p>\r\n	Acaba M&uuml;sl&uuml;manlar Hz. İsa&rsquo;yı (a.s) ink&acirc;r edenlerden sayılır mı?</p>\r\n\r\n<p>\r\n	Burada k&acirc;fir, ink&acirc;r eden anlamındadır[10] ve M&uuml;sl&uuml;manlar Hz. İsa&rsquo;yı (a.s) yalanlayıp ink&acirc;r etmek ş&ouml;yle dursun, aksine Hz. İsa&rsquo;yı (a.s) b&uuml;y&uuml;k peygamberlerden, ulu&rsquo;l azm peygamberlerin &uuml;&ccedil;&uuml;nc&uuml;s&uuml; ve şeriat sahibi bilirler. Allah-u Te&acirc;l&acirc; Kur&rsquo;an&rsquo;da ş&ouml;yle buyurur: &ldquo;Bebek ş&ouml;yle konuştu: &quot;Ş&uuml;phesiz ben Allah&#39;ın kuluyum. Bana kitabı (İncil&#39;i) verdi ve beni bir peygamber yaptı.&rdquo;[11]</p>\r\n\r\n<p>\r\n	Ne var ki Yahudi kavmi Hz. İsa&rsquo;yı (a.s) ink&acirc;r etti ve onu &ouml;ld&uuml;rd&uuml;.</p>\r\n\r\n<p>\r\n	Dolayısıyla Allah-u Te&acirc;l&acirc;&rsquo;nın &ldquo;Kıyamete kadar sana uyanları k&acirc;firlerden &uuml;st&uuml;n tutacağım&rdquo; buyruğuyla, hakikaten M&uuml;sl&uuml;manların k&acirc;fir oldukları kastedilmiş olamaz, &ccedil;&uuml;nk&uuml; hi&ccedil;bir şekilde bu kelime M&uuml;sl&uuml;manları kapsamamaktadır.</p>\r\n\r\n<p>\r\n	Buna binaen &ldquo;sana uyanlar&rdquo; c&uuml;mlesi dikkate alındığında, bu c&uuml;mle, Hz. İsa&rsquo;ya (a.s) uyanların tamamını kapsamaktadır ve M&uuml;sl&uuml;manlar ise &ldquo;sana uyanlar&rdquo; c&uuml;mlesinin tefsirinde a&ccedil;ıklandığı &uuml;zere, Hz. İsa&rsquo;nın (a.s) tabilerinden hesap edilir. O halde bu c&uuml;mle, Nasran&icirc; ve M&uuml;sl&uuml;manları kapsamaktadır ve ayetin manası ş&ouml;yledir: &ldquo;Ve sana uyanları kıyamete kadar k&uuml;fre sapanların &uuml;st&uuml;nde tutacağım. Sonra d&ouml;n&uuml;ş&uuml;n&uuml;z yalnızca banadır. Ayrılığa d&uuml;şt&uuml;ğ&uuml;n&uuml;z şeyler hakkında aranızda ben h&uuml;kmedeceğim.&rdquo;</p>\r\n\r\n<p>\r\n	Konunun sonunda şu noktanın a&ccedil;ıklanması zaruridir: Hak yolda olup da zahiren yenilgiye uğramak veya batıl yolu se&ccedil;ip de zahiren başarıya ulaşmak arasında teredd&uuml;t edilmesi halinde birinci se&ccedil;enek &ccedil;ok daha uygun olacaktır ve nitekim İmam H&uuml;seyin (a.s) de bu se&ccedil;eneği se&ccedil;miştir. Bu ilke gereğince bizim i&ccedil;in İslam&rsquo;ın hak olduğu belirginlik kazanmışsa sadece zahiri başarı i&ccedil;in Hıristiyanlığa y&ouml;nelmek (sorunuzda delil olarak getirmişsiniz) mantıklı olmayacaktır ve Bakara Suresi&rsquo;nin 20. Ayeti ve diğer ayetlerle de uygunluk arz etmeyecektir.</p>\r\n\r\n<p>\r\n	Daha fazla bilgi edinmek i&ccedil;in bu sitede yer alan 3503 numaralı &ldquo;İslam Dininin Hatemiyetinin Sırrı&rdquo; başlıklı indekse m&uuml;racaat ediniz.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Ayetullah Mekarim Şirazi&rsquo;nin terc&uuml;mesi. Elbette burada Diyanet&rsquo;in terc&uuml;mesi esas alınmış ve Ayetullah Mekarim Şirazi&rsquo;nin terc&uuml;mesiyle karşılaştırılmıştır ki her iki terc&uuml;mede birbirleriyle &ouml;rt&uuml;şmektedir(m&uuml;tercim).</p>\r\n\r\n<p>\r\n	[2] Tabersi, Fazl b. Hasan, &ldquo;Mecmeu&rsquo;l beyan bi tefsiri&rsquo;l Kur&rsquo;an&rdquo;, Tahran: Birinci baskı 1360 ş, İntişarati Ferahani, c. 4, s. 94.</p>\r\n\r\n<p>\r\n	[3] Tabatabai, Muhammed H&uuml;seyin, &ldquo;Tefsiru&rsquo;l mizan&rdquo;, Musevi Hamedani, Seyit Muhammed Bakır, Kum: Beşinci baskı 1374 ş, Defteri İntişarati İslami Camiayi M&uuml;derrisini Hozeyi İlmiyeyi Kum Yayınları, c. 3, s. 326-327.</p>\r\n\r\n<p>\r\n	[4] Tabatabai, Muhammed H&uuml;seyin, &ldquo;Tefsiru&rsquo;l mizan&rdquo;, Musevi Hamedani, Seyit Muhammed Bakır, c. 3, s. 328 ve 329.</p>\r\n\r\n<p>\r\n	[5] Tabersi, Fazl b. H&uuml;seyin, &ldquo;Mecmeu&rsquo;l beyan fi tefsiri&rsquo;l Kur&rsquo;an&rdquo;, M&uuml;terciman, c. 4, s. 94.</p>\r\n\r\n<p>\r\n	[6] Tabatabai, Muhammed H&uuml;seyin, &ldquo;Tefsiru&rsquo;l mizan&rdquo;, Musevi Hamedani, Seyit Muhammed Bakır, c. 3, s. 330.</p>\r\n\r\n<p>\r\n	[7] Mekarim Şirazi, Nasır, &ldquo;Tefsiri Numune&rdquo;, Tahran: Birinci baskı 1374 ş, Daru&rsquo;l kutubi&rsquo;l İslamiye, c. 2, s. 570.</p>\r\n\r\n<p>\r\n	[8] Tabersi, Fazl b. Hasan, &ldquo;Mecmeu&rsquo;l beyan fi tefsiri&rsquo;l Kur&rsquo;an&rdquo;, M&uuml;terciman, c. 4, s. 330.</p>\r\n\r\n<p>\r\n	[9] Tabatabai, Muhammed H&uuml;seyin, &ldquo;Tefsiru&rsquo;l mizan&rdquo;, Musevi Hamedani, Seyit Muhammed Bakır, c. 3, s330.</p>\r\n\r\n<p>\r\n	[10] Ferahidi Halil b. Ahmed, &ldquo;Kitabu&rsquo;l eyn&rdquo;, Kum: Hicret yayınları 1410 k, ikinci baskı, c. 5, s. 356.</p>\r\n\r\n<p>\r\n	[11] Meryem Suresi, 30.</p>\r\n','Soru konusu olan ayeti şerife hakkında &ccedil;eşitli cevap ve g&ouml;r&uuml;şler s&ouml;z konusu edilmiştir ve biz onların bazılarına işaret edeceğiz:\r\n\r\n	\r\n		1. İsa&rsquo;nın tabilerinden, Muhammed&rsquo;in (s.a.a) &uuml;mmeti kastedilmiş ve bunun i&ccedil;in &uuml;&ccedil; cihet beyan edilmiştir:\r\n\r\n	\r\n		A. Hz. Muhammed&rsquo;in (s.a.a) &uuml;mmeti zamansal a&ccedil;ıdan İsa&rsquo;nın &uuml;mmetinden sonradır.\r\n\r\n	\r\n		B. Bizim Peygamberimiz (s.a.a) İsa (a.s) ve onun kitabını tasdik etmiştir ve bir başkasını tasdik eden kimseye, &ldquo;tasdik ettiği kişiye tabidir&rdquo; derler.\r\n\r\n	\r\n		C. Bizim Peygamberimizin (s.a.a) şeriatı dinin asli b&ouml;l&uuml;m&uuml;n&uuml; oluşturan diğer nebilerin şeriatıyla tevhit konusunda birdir dolayısıyla Peygamber Ekrem onların tevhidine tabidir.\r\n\r\n	\r\n		2. Ayeti Şerife deki &ldquo;tabi olma (itba&rsquo;) dan hakka; Allah&rsquo;ın rızasına tabi olmak kastedilmiştir. O halde &ldquo;Sana tabi olanlar&rdquo; ibareti, İslam&rsquo;ın doğuşundan &ouml;nceki Nasran&icirc;ler ve İslam&rsquo;ın doğuşundan sonra İslam&rsquo;a tabi olmada mukavemet g&ouml;steren M&uuml;sl&uuml;manlarla da uygunluk arz eder.\r\n\r\n	\r\n		3. S&ouml;z konusu ayeti şerife deki mesele şudur: Ayeti Şerife, Yahudilerin ve kıymete kadar Hz. İsa&rsquo;ya (a.s) tabi olmanın vacip olduğuna inananların zelil olacağını anlatmaktadır.\r\n\r\n	\r\n		M&uuml;sl&uuml;manların, Hz. İsa&rsquo;yı (a.s) ink&acirc;r edenlerin bir b&ouml;l&uuml;m&uuml;nden hesap edilmeyişine gelince, burada k&acirc;fir, ink&acirc;r etmek anlamındadır ve bunlarda Hz. İsa&rsquo;yı (a.s) ink&acirc;r eden Yahudi kavmidir. M&uuml;sl&uuml;manlar ise Hz. İsa&rsquo;yı (a.s) ink&acirc;r edip yalanlamak ş&ouml;yle dursun aksine İslam Peygamberinin peygamberliğini haber veren Hz. İsa&rsquo;nın (a.s) hakiki tabileri M&uuml;sl&uuml;manlardır.','&nbsp;Sorunuzda s&ouml;z konusu ettiğiniz terc&uuml;me, ayeti şerife ile uygunluk taşımıyor. Biz dakik cevap i&ccedil;in &ouml;ncelikle ayetin terc&uuml;mesini yapacağız ve sonra soru konusu olan ayet hakkında tefsirden yararlanarak soruyu cevaplandıracağız.\r\n\r\n\r\n	Ayetin terc&uuml;mesi:\r\n\r\n\r\n	&ldquo;Ve sana uyanları kıyamete kadar k&uuml;fre sapanların &uuml;st&uuml;nde tutacağım. Sonra d&ouml;n&uuml;ş&uuml;n&uuml;z yalnızca banadır. Ayrılığa d&uuml;şt&uuml;ğ&uuml;n&uuml;z şeyler hakkında aranızda ben h&uuml;kmedeceğim.&rdquo;[1]\r\n\r\n\r\n	Dakik cevaba ulaşmak i&ccedil;in birka&ccedil; meselenin a&ccedil;ıklığa kavuşması gerekir.\r\n\r\n\r\n	Aşağıdaki bahislerin zimm&icirc;nde ve ayeti şerifenin incelenmesinde istenilen cevaba ulaşacağız.\r\n\r\n\r\n	Soruda s&ouml;z konusu edilen ayeti şerife hakkında &ccedil;eşitli cevap ve g&ouml;r&uuml;şler s&ouml;z konusu edilmiştir ve biz onların bazılarına işaret edeceğiz:\r\n\r\n\r\n	1. İsa&rsquo;nın (a.s) tabilerinden, Muhammed&rsquo;in (s.a.a) &uuml;mmeti kastedilmiş ve bunun i&ccedil;in &uuml;&ccedil; cihet beyan edilmiştir:\r\n\r\n\r\n	A. Hz. Muhammed&rsquo;in (s.a.a) &uuml;mmeti zamansal a&ccedil;ıdan İsa&rsquo;nın (a.s) &uuml;mmetinden sonradır. &ldquo;Falan şahıs, falan şahsa tabidir&rdquo; denildiği zaman, onun ardından ve ondan sonra gelecek anlamındadır.\r\n\r\n\r\n	B. Bizim Peygamberimizin (s.a.a) İsa (a.s) ve onun kitabını tasdik etmesi cihetiyle bir başkasını tasdik eden kimseye, tasdik ettiği kişiye tabidir derler.\r\n\r\n\r\n	C. Buna ilaveten bizim Peygamberimizin (s.a.a) şeriatı dinin asli b&ouml;l&uuml;m&uuml;n&uuml; oluşturan diğer nebilerin şeriatıyla tevhit konusunda birdir, dolayısıyla Peygamber Ekrem ona tabidir yani onun inandığına inanmaktadır.[2]\r\n\r\n\r\n	2. Ayeti Şerife deki &ldquo;tabi olma (itba&rsquo;) dan hakka; Allah&rsquo;ın rızasına tabi olmak kastedilmiştir. O halde &ldquo;Sana tabi olanlar&rdquo; ibareti, sadece İslam&rsquo;ın doğuşundan ve İsa&rsquo;nın (a.s) dininin nesh edilmeden &ouml;nceki Nasran&icirc;lik &uuml;zerinde dimdik duran kimseler ve İslam&rsquo;ın doğuşundan sonra İslam&rsquo;a tabi olmada mukavemet g&ouml;steren M&uuml;sl&uuml;manlarla da uygunluk arz eder. Zira İslam uymak da hakka ve sonu&ccedil; itibariyle İsa&rsquo;ya (a.s) uymaktır.[3]\r\n\r\n\r\n	Allame Tabatabai bu g&ouml;r&uuml;ş&uuml; bazı tefsircilere nispet verir ve onu eleştirir.[4]\r\n\r\n\r\n	3. Ayette anlatılmak istenen şudur: Allah-u Te&acirc;l&acirc; Nasran&icirc;leri[5] Yahudilerden (yani İsa&rsquo;yı (a.s) ink&acirc;r eden ve onun aleyhine komplo kuran Yahudilerin &ouml;nde gelenleri) &uuml;st&uuml;n tutacaktır. Bundan da Allah &ccedil;etin azabının Yahudi kavmine indireceği ve onlar &uuml;zerine ilahi tuzak ve azabın şiddetleneceği kastedilmektedir.[6]\r\n\r\n\r\n	Ayetin zahiriyle de uygunluk arz eden bu tefsir esasına g&ouml;re &ldquo;Hz. İsa&rsquo;nın (a.s) tabileri, s&uuml;rekli ona muhalefet eden Yahudilerden &uuml;st&uuml;n olacaktır&rdquo; buyrulan bu ayet, Kur&rsquo;an&rsquo;ın mucize i&ccedil;eren ve gaybi haberleri bildiren ayetlerinden birisidir.[7]\r\n\r\n\r\n	Bu bakış a&ccedil;ısı gereği Hz. İsa&rsquo;ya (a.s) uyanlardan Nasran&icirc;ler kastedilmektedir ve bu haseple her yerde ve her zaman Yahudilerin, Nasran&icirc;lerden daha zelil olduklarını g&ouml;r&uuml;yoruz. M&uuml;lk ve saltanatın Yahudilerin elinden alınıp Nasran&icirc;lerin elinde sabit kalması (Avrupa&rsquo;da, Rum&rsquo;da ve&hellip; ) bundan dolayıdır ve Nasran&icirc;ler ta kıyamete kadar Yahudilerden &uuml;st&uuml;n olacaktır.[8]\r\n\r\n\r\n	4. &ldquo;Ellezine ittebe&rsquo;uke (sana uyanlar)&rdquo; dan maksat (genel olarak tamamı) Nasraniler ve M&uuml;sl&uuml;manlardır ve ayet, Yahudilerin ve İsa&rsquo;ya uymanın vacip olduğunu s&ouml;yleyenlerin kıyamete kadar zelil olacağını anlatmaktadır.[9]\r\n\r\n\r\n	Acaba M&uuml;sl&uuml;manlar Hz. İsa&rsquo;yı (a.s) ink&acirc;r edenlerden sayılır mı?\r\n\r\n\r\n	Burada k&acirc;fir, ink&acirc;r eden anlamındadır[10] ve M&uuml;sl&uuml;manlar Hz. İsa&rsquo;yı (a.s) yalanlayıp ink&acirc;r etmek ş&ouml;yle dursun, aksine Hz. İsa&rsquo;yı (a.s) b&uuml;y&uuml;k peygamberlerden, ulu&rsquo;l azm peygamberlerin &uuml;&ccedil;&uuml;nc&uuml;s&uuml; ve şeriat sahibi bilirler. Allah-u Te&acirc;l&acirc; Kur&rsquo;an&rsquo;da ş&ouml;yle buyurur: &ldquo;Bebek ş&ouml;yle konuştu: &quot;Ş&uuml;phesiz ben Allah&#39;ın kuluyum. Bana kitabı (İncil&#39;i) verdi ve beni bir peygamber yaptı.&rdquo;[11]\r\n\r\n\r\n	Ne var ki Yahudi kavmi Hz. İsa&rsquo;yı (a.s) ink&acirc;r etti ve onu &ouml;ld&uuml;rd&uuml;.\r\n\r\n\r\n	Dolayısıyla Allah-u Te&acirc;l&acirc;&rsquo;nın &ldquo;Kıyamete kadar sana uyanları k&acirc;firlerden &uuml;st&uuml;n tutacağım&rdquo; buyruğuyla, hakikaten M&uuml;sl&uuml;manların k&acirc;fir oldukları kastedilmiş olamaz, &ccedil;&uuml;nk&uuml; hi&ccedil;bir şekilde bu kelime M&uuml;sl&uuml;manları kapsamamaktadır.\r\n\r\n\r\n	Buna binaen &ldquo;sana uyanlar&rdquo; c&uuml;mlesi dikkate alındığında, bu c&uuml;mle, Hz. İsa&rsquo;ya (a.s) uyanların tamamını kapsamaktadır ve M&uuml;sl&uuml;manlar ise &ldquo;sana uyanlar&rdquo; c&uuml;mlesinin tefsirinde a&ccedil;ıklandığı &uuml;zere, Hz. İsa&rsquo;nın (a.s) tabilerinden hesap edilir. O halde bu c&uuml;mle, Nasran&icirc; ve M&uuml;sl&uuml;manları kapsamaktadır ve ayetin manası ş&ouml;yledir: &ldquo;Ve sana uyanları kıyamete kadar k&uuml;fre sapanların &uuml;st&uuml;nde tutacağım. Sonra d&ouml;n&uuml;ş&uuml;n&uuml;z yalnızca banadır. Ayrılığa d&uuml;şt&uuml;ğ&uuml;n&uuml;z şeyler hakkında aranızda ben h&uuml;kmedeceğim.&rdquo;\r\n\r\n\r\n	Konunun sonunda şu noktanın a&ccedil;ıklanması zaruridir: Hak yolda olup da zahiren yenilgiye uğramak veya batıl yolu se&ccedil;ip de zahiren başarıya ulaşmak arasında teredd&uuml;t edilmesi halinde birinci se&ccedil;enek &ccedil;ok daha uygun olacaktır ve nitekim İmam H&uuml;seyin (a.s) de bu se&ccedil;eneği se&ccedil;miştir. Bu ilke gereğince bizim i&ccedil;in İslam&rsquo;ın hak olduğu belirginlik kazanmışsa sadece zahiri başarı i&ccedil;in Hıristiyanlığa y&ouml;nelmek (sorunuzda delil olarak getirmişsiniz) mantıklı olmayacaktır ve Bakara Suresi&rsquo;nin 20. Ayeti ve diğer ayetlerle de uygunluk arz etmeyecektir.\r\n\r\n\r\n	Daha fazla bilgi edinmek i&ccedil;in bu sitede yer alan 3503 numaralı &ldquo;İslam Dininin Hatemiyetinin Sırrı&rdquo; başlıklı indekse m&uuml;racaat ediniz.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Ayetullah Mekarim Şirazi&rsquo;nin terc&uuml;mesi. Elbette burada Diyanet&rsquo;in terc&uuml;mesi esas alınmış ve Ayetullah Mekarim Şirazi&rsquo;nin terc&uuml;mesiyle karşılaştırılmıştır ki her iki terc&uuml;mede birbirleriyle &ouml;rt&uuml;şmektedir(m&uuml;tercim).\r\n\r\n\r\n	[2] Tabersi, Fazl b. Hasan, &ldquo;Mecmeu&rsquo;l beyan bi tefsiri&rsquo;l Kur&rsquo;an&rdquo;, Tahran: Birinci baskı 1360 ş, İntişarati Ferahani, c. 4, s. 94.\r\n\r\n\r\n	[3] Tabatabai, Muhammed H&uuml;seyin, &ldquo;Tefsiru&rsquo;l mizan&rdquo;, Musevi Hamedani, Seyit Muhammed Bakır, Kum: Beşinci baskı 1374 ş, Defteri İntişarati İslami Camiayi M&uuml;derrisini Hozeyi İlmiyeyi Kum Yayınları, c. 3, s. 326-327.\r\n\r\n\r\n	[4] Tabatabai, Muhammed H&uuml;seyin, &ldquo;Tefsiru&rsquo;l mizan&rdquo;, Musevi Hamedani, Seyit Muhammed Bakır, c. 3, s. 328 ve 329.\r\n\r\n\r\n	[5] Tabersi, Fazl b. H&uuml;seyin, &ldquo;Mecmeu&rsquo;l beyan fi tefsiri&rsquo;l Kur&rsquo;an&rdquo;, M&uuml;terciman, c. 4, s. 94.\r\n\r\n\r\n	[6] Tabatabai, Muhammed H&uuml;seyin, &ldquo;Tefsiru&rsquo;l mizan&rdquo;, Musevi Hamedani, Seyit Muhammed Bakır, c. 3, s. 330.\r\n\r\n\r\n	[7] Mekarim Şirazi, Nasır, &ldquo;Tefsiri Numune&rdquo;, Tahran: Birinci baskı 1374 ş, Daru&rsquo;l kutubi&rsquo;l İslamiye, c. 2, s. 570.\r\n\r\n\r\n	[8] Tabersi, Fazl b. Hasan, &ldquo;Mecmeu&rsquo;l beyan fi tefsiri&rsquo;l Kur&rsquo;an&rdquo;, M&uuml;terciman, c. 4, s. 330.\r\n\r\n\r\n	[9] Tabatabai, Muhammed H&uuml;seyin, &ldquo;Tefsiru&rsquo;l mizan&rdquo;, Musevi Hamedani, Seyit Muhammed Bakır, c. 3, s330.\r\n\r\n\r\n	[10] Ferahidi Halil b. Ahmed, &ldquo;Kitabu&rsquo;l eyn&rdquo;, Kum: Hicret yayınları 1410 k, ikinci baskı, c. 5, s. 356.\r\n\r\n\r\n	[11] Meryem Suresi, 30.'),(229,'tr233','<p>\r\n	<br />\r\n	&nbsp;Bu soru &ccedil;ok geneldir; zira alışveriş kavramı fıkıh ve &ouml;rfte değişik manalara sahiptir: Genel anlamıyla alışveriş/muamele, &ouml;zel anlamıyla muamele ve &ouml;zel ve genel arasında bulunan orta manasındaki muamele bu kabildendir. Genel anlamıyla muamele, yakınlık kastinin muteber olmadığı ve elbise ve bedeni temizlemek, alıveriş, nik&acirc;h ve boşanmak gibi ister inşaya ihtiya&ccedil; duyan ister ihtiya&ccedil; duymayan amel ve g&ouml;revleri kapsar. &Ouml;zel anlamıyla muamele yakınlık kastinin g&uuml;d&uuml;lmediği, ama nik&acirc;h gibi iki tarafın inşasına gerek duyan ameller ve g&ouml;revleri i&ccedil;erir. &Ouml;zel ve genel arasındaki orta manasıyla muamele ise yakınlık kastinin muteber olmadığı, ama boşanmak gibi en az bir tarafın inşasına gerek duyan amel ve vazifeleri kapsar.[1] Aynı şekilde bug&uuml;nk&uuml; İran toplumu &ouml;rf&uuml;nde muamele alışveriş manasında kullanılır. Bundan dolayı tam bir cevap verebilmemiz i&ccedil;in sizin muamele kavramından hangi manayı kastetmiş olduğunuzu belirtmeniz gerekir. Eğer sizin muameleden kastettiğiniz şey alışveriş ise akit, mal, alıcı ve satıcıda alışverişin &ccedil;eşitli şartları barındırdığını belirtmemiz gerekir. Aşağıda bunlara işaret ediyoruz:</p>\r\n\r\n<p>\r\n	Akdin Şartları:</p>\r\n\r\n<p>\r\n	Alışverişte Arap&ccedil;a akdin s&ouml;ylenmesi gerekli değildir. Eğer satıcı herhangi bir dille bu malı şu para karşılığında sattım ve m&uuml;şteride kabul ettim derse muamele doğru sayılır. Ama alıcı ve satıcının inşa kasti taşıması gerekir; yani bu iki c&uuml;mleyi s&ouml;ylerken niyetleri satmak ve almak olmalıdır.[2] Eğer muamele esnasında s&ouml;z&uuml; s&ouml;ylemezlerse, ama satıcı alıcıdan aldığı şey karşılığında malını onun m&uuml;lk&uuml; haline getirirse ve o bunu alırsa muamele doğru sayılır ve her ikisi malik olur.[3]</p>\r\n\r\n<p>\r\n	Mal Ve Karşılığının Şartları:</p>\r\n\r\n<p>\r\n	1. Mal ve karşılığının miktarı ağırlık veya &ouml;l&ccedil;&uuml; veya sayı veyahut buna benzer şeylerle belirlenmelidir.</p>\r\n\r\n<p>\r\n	2. Onu teslim edebilmeleri gerekir; bundan dolayı ka&ccedil;mış bir atı satmak doğru değildir.</p>\r\n\r\n<p>\r\n	3. Mal ve karşılığında bulunan &ouml;zellikler belli olmalıdır.</p>\r\n\r\n<p>\r\n	4. Mal veya karşılığında hi&ccedil; kimsenin bir hakkı olmamalıdır. Bu esasla eğer insan bir malı bir kimsenin yanına emanet olarak bırakmışsa, izni olmaksızın onu satamaz.</p>\r\n\r\n<p>\r\n	5. M&uuml;stehap ihtiyat &uuml;zere, insanın bizzat malı satması gerekir, onun faydasını değil.[4]</p>\r\n\r\n<p>\r\n	Satıcı ve Alıcının Şartları:</p>\r\n\r\n<p>\r\n	1. Ergin olmalılar.</p>\r\n\r\n<p>\r\n	2. Akıllı olmalılar.</p>\r\n\r\n<p>\r\n	3. Şer&rsquo;i h&acirc;kim onları kendi mallarından tasarruf etmekten alı koymamış olması gerekir.</p>\r\n\r\n<p>\r\n	4. Satma ve alma kasti g&uuml;tmeleri gerekir. Eğer şakayla insan ben malımı sattım derse muamele ge&ccedil;ersizdir.</p>\r\n\r\n<p>\r\n	5. Hi&ccedil; kimsenin onları mecbur kılmamış olması gerekir.</p>\r\n\r\n<p>\r\n	6. Verdikleri mal ve karşılığının maliki olmaları gerekir (veya baba ve k&uuml;&ccedil;&uuml;k ata gibi malın tasarrufu onların elinde olmalıdır).[5]</p>\r\n\r\n<p>\r\n	Daha fazla bilgi edinmek i&ccedil;in &ldquo;mal ve karşılığının şartları ve tesliminin ger&ccedil;ekleşmemesi nedeniyle muamelenin ge&ccedil;ersizliği&rdquo; başlıklı 4831. (Site: 5117) sayılı soruya m&uuml;racaat ediniz.</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Munyetu&rsquo;t Talib fi Haşiyeti&rsquo;l Mekasib, c: 1,s: 33.</p>\r\n\r\n<p>\r\n	[2] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c: 2, s: 226, m: 2097.</p>\r\n\r\n<p>\r\n	[3] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c: 2, s: 226, m: 2098.</p>\r\n\r\n<p>\r\n	[4] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c: 2, s: 222, m: 2090.</p>\r\n\r\n<p>\r\n	[5] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c: 2, s: 216, m: 2081.</p>\r\n','','&nbsp;Bu soru &ccedil;ok geneldir; zira alışveriş kavramı fıkıh ve &ouml;rfte değişik manalara sahiptir: Genel anlamıyla alışveriş/muamele, &ouml;zel anlamıyla muamele ve &ouml;zel ve genel arasında bulunan orta manasındaki muamele bu kabildendir. Genel anlamıyla muamele, yakınlık kastinin muteber olmadığı ve elbise ve bedeni temizlemek, alıveriş, nik&acirc;h ve boşanmak gibi ister inşaya ihtiya&ccedil; duyan ister ihtiya&ccedil; duymayan amel ve g&ouml;revleri kapsar. &Ouml;zel anlamıyla muamele yakınlık kastinin g&uuml;d&uuml;lmediği, ama nik&acirc;h gibi iki tarafın inşasına gerek duyan ameller ve g&ouml;revleri i&ccedil;erir. &Ouml;zel ve genel arasındaki orta manasıyla muamele ise yakınlık kastinin muteber olmadığı, ama boşanmak gibi en az bir tarafın inşasına gerek duyan amel ve vazifeleri kapsar.[1] Aynı şekilde bug&uuml;nk&uuml; İran toplumu &ouml;rf&uuml;nde muamele alışveriş manasında kullanılır. Bundan dolayı tam bir cevap verebilmemiz i&ccedil;in sizin muamele kavramından hangi manayı kastetmiş olduğunuzu belirtmeniz gerekir. Eğer sizin muameleden kastettiğiniz şey alışveriş ise akit, mal, alıcı ve satıcıda alışverişin &ccedil;eşitli şartları barındırdığını belirtmemiz gerekir. Aşağıda bunlara işaret ediyoruz:\r\n\r\n\r\n	Akdin Şartları:\r\n\r\n\r\n	Alışverişte Arap&ccedil;a akdin s&ouml;ylenmesi gerekli değildir. Eğer satıcı herhangi bir dille bu malı şu para karşılığında sattım ve m&uuml;şteride kabul ettim derse muamele doğru sayılır. Ama alıcı ve satıcının inşa kasti taşıması gerekir; yani bu iki c&uuml;mleyi s&ouml;ylerken niyetleri satmak ve almak olmalıdır.[2] Eğer muamele esnasında s&ouml;z&uuml; s&ouml;ylemezlerse, ama satıcı alıcıdan aldığı şey karşılığında malını onun m&uuml;lk&uuml; haline getirirse ve o bunu alırsa muamele doğru sayılır ve her ikisi malik olur.[3]\r\n\r\n\r\n	Mal Ve Karşılığının Şartları:\r\n\r\n\r\n	1. Mal ve karşılığının miktarı ağırlık veya &ouml;l&ccedil;&uuml; veya sayı veyahut buna benzer şeylerle belirlenmelidir.\r\n\r\n\r\n	2. Onu teslim edebilmeleri gerekir; bundan dolayı ka&ccedil;mış bir atı satmak doğru değildir.\r\n\r\n\r\n	3. Mal ve karşılığında bulunan &ouml;zellikler belli olmalıdır.\r\n\r\n\r\n	4. Mal veya karşılığında hi&ccedil; kimsenin bir hakkı olmamalıdır. Bu esasla eğer insan bir malı bir kimsenin yanına emanet olarak bırakmışsa, izni olmaksızın onu satamaz.\r\n\r\n\r\n	5. M&uuml;stehap ihtiyat &uuml;zere, insanın bizzat malı satması gerekir, onun faydasını değil.[4]\r\n\r\n\r\n	Satıcı ve Alıcının Şartları:\r\n\r\n\r\n	1. Ergin olmalılar.\r\n\r\n\r\n	2. Akıllı olmalılar.\r\n\r\n\r\n	3. Şer&rsquo;i h&acirc;kim onları kendi mallarından tasarruf etmekten alı koymamış olması gerekir.\r\n\r\n\r\n	4. Satma ve alma kasti g&uuml;tmeleri gerekir. Eğer şakayla insan ben malımı sattım derse muamele ge&ccedil;ersizdir.\r\n\r\n\r\n	5. Hi&ccedil; kimsenin onları mecbur kılmamış olması gerekir.\r\n\r\n\r\n	6. Verdikleri mal ve karşılığının maliki olmaları gerekir (veya baba ve k&uuml;&ccedil;&uuml;k ata gibi malın tasarrufu onların elinde olmalıdır).[5]\r\n\r\n\r\n	Daha fazla bilgi edinmek i&ccedil;in &ldquo;mal ve karşılığının şartları ve tesliminin ger&ccedil;ekleşmemesi nedeniyle muamelenin ge&ccedil;ersizliği&rdquo; başlıklı 4831. (Site: 5117) sayılı soruya m&uuml;racaat ediniz.\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Munyetu&rsquo;t Talib fi Haşiyeti&rsquo;l Mekasib, c: 1,s: 33.\r\n\r\n\r\n	[2] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c: 2, s: 226, m: 2097.\r\n\r\n\r\n	[3] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c: 2, s: 226, m: 2098.\r\n\r\n\r\n	[4] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c: 2, s: 222, m: 2090.\r\n\r\n\r\n	[5] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c: 2, s: 216, m: 2081.',''),(230,'tr242','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Hamanei&rsquo;nin B&uuml;rosu: </strong>Takiyye b&ouml;yle bir şeyi gerektiriyorsa kılabilirsiniz.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Mekarim Şirazi&rsquo;nin B&uuml;rosu: </strong>Bazı İslam mezhepleri gibi eli bağlı namaz kılsa, hatta edep amacıyla elini elinin &uuml;st&uuml;ne veya g&ouml;ğs&uuml;ne koysa ihtiyat gereği namazı iade etmelidir. Ama unutarak, mecburluktan veya kaşımak gibi başka bir sebepten dolayı olursa sakıncası yoktur.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Safi Gulpaygani&rsquo;nin B&uuml;rosu: </strong>Namazı geciktirirek evde eli a&ccedil;ık kılma imkanı varsa geciktirip &ouml;yle kılın. Yoksa, takiyyeyle kılınan namaz yeterlidir.&nbsp; &nbsp;</p>\r\n</div>\r\n','','Ayetullah el-Uzma Hamanei&rsquo;nin B&uuml;rosu: Takiyye b&ouml;yle bir şeyi gerektiriyorsa kılabilirsiniz.\r\n\r\n	\r\n		Ayetullah el-Uzma Mekarim Şirazi&rsquo;nin B&uuml;rosu: Bazı İslam mezhepleri gibi eli bağlı namaz kılsa, hatta edep amacıyla elini elinin &uuml;st&uuml;ne veya g&ouml;ğs&uuml;ne koysa ihtiyat gereği namazı iade etmelidir. Ama unutarak, mecburluktan veya kaşımak gibi başka bir sebepten dolayı olursa sakıncası yoktur.\r\n\r\n	\r\n		Ayetullah el-Uzma Safi Gulpaygani&rsquo;nin B&uuml;rosu: Namazı geciktirirek evde eli a&ccedil;ık kılma imkanı varsa geciktirip &ouml;yle kılın. Yoksa, takiyyeyle kılınan namaz yeterlidir.&nbsp; &nbsp;',''),(231,'tr241','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Soruda gelen ayetin manası şudur: İlahi h&uuml;k&uuml;mlerden y&uuml;z &ccedil;evirmek ve kulluk yolunda Allah&#39;ı anmaktan gafil olmak şeytanla arkadaş olmayıda peşinden getirir. Allah&#39;tan y&uuml;z &ccedil;evirmek yalnızca bir hata ve k&uuml;&ccedil;&uuml;k g&uuml;nahla değil, b&uuml;y&uuml;k ve k&uuml;&ccedil;&uuml;k g&uuml;nahların neticesinde zamanla ortaya &ccedil;ıkan bir durumdur. Başka bir ifadeyle g&uuml;nahlar insanı Allah&#39;ı anmaktan gafil eder ve bunun doğal sonucu Allah&#39;tan uzaklaşmak ve Şeytanla arkadaş olmaktır. Bununda Allah&#39;ın rahmaniyetiyle tezaddı yoktur.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Bu konuda dikkat edilmesi gereken şey ayetin maksadının, Allah&#39;ın insanın bir hatası y&uuml;z&uuml;nden Şeytanı ona musallat etmesi, olmadığıdır. Ayette ş&ouml;yle buyurulmaktadır: &#39;Kim Rahmanın zikrinden y&uuml;z &ccedil;evirirse ona bir Şeytan musallat ederiz, artık Şeytan, ona arkadaş olur.&#39;[1] Ayette ge&ccedil;en &#39;Zikir&#39;den maksat Kur&#39;an[2] olduğundan manası ş&ouml;yle olur: Allah&#39;ı anmayan ve Kur&#39;an&#39;ın h&uuml;k&uuml;mlerinden y&uuml;z &ccedil;evirip amel etmeyen kimseyle bir şeytan beraber olur. İmam Ali (a.s) ayetin tefsiri hakkında ş&ouml;yle buyuruyor: &#39;Kim g&uuml;nah işlerse Allah&#39;ı anmaktan y&uuml;z &ccedil;evirir. Ve kim Allah&#39;ın itaatine emrettiği kimseye uymazsa daima onunla beraber olacak bir şeytan belirlenir.&#39;[3]</p>\r\n\r\n<p>\r\n	Emir&uuml;&#39;l-M&uuml;minin&#39;in bu tefsirine g&ouml;re Allah&#39;ı anmaktan uzaklaşmak sadece bir hata değil ki şeytanı musallat etmek Allah&#39;ın rahmaniyetiyle tezat teşkil etsin. Aksine bu konu uzun bir zaman i&ccedil;inde ve bir&ccedil;ok g&uuml;nah işlendikten sonra ger&ccedil;ekleşmektedir.</p>\r\n\r\n<p>\r\n	Ayet Tefsir-i N&uuml;mune&#39;de ş&ouml;yle tefsir edilmiştir:</p>\r\n\r\n<p>\r\n	&#39;&Ouml;nceki ayetlerde her şeyi maddi &ouml;l&ccedil;&uuml;lere g&ouml;re değerlendiren d&uuml;nyaperestlerden bahsederken, s&ouml;z konusu ayette d&uuml;nyaya bağlanmanın sonu&ccedil;larından biri olan Allah&#39;tan uzaklaşmaktan bahsederek ş&ouml;yle buyurmaktadır: &#39;Kim Rahmanın zikrinden y&uuml;z &ccedil;evirirse[4] ona bir Şeytan musallat ederiz, artık o, arkadaş olur ona.&#39;[5]</p>\r\n\r\n<p>\r\n	Evet Allah&#39;ın zikrinden gafil olmak, d&uuml;nya lezzetlerine dalmak ve d&uuml;nyaya bağlanmak Şeytanın insana musallat olmasına, onunla daima arkadaşlık etmesine ve boynuna halat bağlayarak onu canının istediği yere g&ouml;t&uuml;rmesine neden olur. Bu y&uuml;zden ayetten cebir sonucu &ccedil;ıkmaz. Zira bunlar insanın kendi amellerinin karşılığıdır. &Ouml;zellikle d&uuml;nya lezzetlerine dalmanın ve &ccedil;eşitli g&uuml;nahlara bulaşmanın ilk eseri insanın kalbine, g&ouml;z&uuml;ne ve kulağına perde &ccedil;ekilmesi, onu Allah&#39;tan uzaklaştırması ve şeytanların ona musallat olması şeklinde kendini g&ouml;sterir. Ve bazen &ouml;yle bir yere gelinir ki artık geri d&ouml;n&uuml;ş yoluda kapanır. &Ccedil;&uuml;nk&uuml; şeytanlar ve şeytani d&uuml;ş&uuml;nceler her taraftan onu kuşatmıştır. Her ne kadar Allah &#39;b&uuml;t&uuml;n sebeplerin sebebi&#39; olsa da bunlar insanın kendi amelinin karşılığıdır. Nitekim bunlar başka ayetlerde Şeytanın s&uuml;slemesi: &#39;Şeytan, onların yaptıkları şeyleri bezemişti onlara&#39;[6] ve onun dostluğu: &#39;Ve o, bug&uuml;n de onların dostudur.&#39;[7] şeklinde gelmiştir.</p>\r\n\r\n<p>\r\n	&#39;Nukayyiz&#39; (Musallat ederiz) kelimesi l&uuml;gatte hem şeytanların istilası, hem de onların arkadaşı olması manasına gelmektedir. Bununla birlikte &#39;Şeytan ona arkadaş olur&#39; c&uuml;mlesi &#39;Nukayyiz&#39;den sonra gelerek, şeytanların b&ouml;yle kimselerden asla ayrılmadığı manasına vurgu yapmaktadır. Rahman kelimesi onların, Allah&#39;ın genel rahmetinden y&uuml;z &ccedil;evirdiklerine ve Onun zikrinden gafil olduklarına g&uuml;zel bir işarettir.</p>\r\n\r\n<p>\r\n	B&ouml;yle kimseler şeytanlarla arkadaş ve onların fermanına mahkum olmanın dışında bir sonuca mı ulaşacaklar?</p>\r\n\r\n<p>\r\n	Ayrıca bazı m&uuml;fessirler &#39;Şeytanlar&#39;dan maksadın, insani şeytanlarıda i&ccedil;ine alacak şekilde geniş bir manası olduğu ihtimalini de vermiş, onların Allah&#39;ın zikrinden gafil olanlara musallat ve arkadaş olan &#39;Dalaletin &ouml;nderleri&#39; kimseler olduğunu s&ouml;ylemişlerdir. Bu uzak bir ihtimal değildir.[8]</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] -Zuhruf/36</p>\r\n\r\n<p>\r\n	[2] -Tabersi, Fazl b. Hasan, Mecmau&#39;l-Beyan Fi-Tefsiri&#39;l-Kur&#39;an, c.9, s.74, İntişarat-ı Nasır H&uuml;srev, Tahran, HŞ.1372.</p>\r\n\r\n<p>\r\n	[3] -Saduk, Muhammed b. Ali, Hisal, c.2, s.634, İntişarat-ı Camiay-ı M&uuml;derrisin, Kum, HK.1403.</p>\r\n\r\n<p>\r\n	[4] -Ayette &#39;Ya&#39;şu&#39; (Y&uuml;z &ccedil;eviriyor) kelimesinin k&ouml;k&uuml; &#39;Aşv&#39; (vezni Naşr gibidir) olup &#39;İla&#39; ile m&uuml;teaddi olursa&nbsp; zayıflayan g&ouml;z&uuml;n bir şeyin vasıtasıyla hidayet olmak demektir. Ama &#39;An&#39; ile muteaddi olursa&nbsp; y&uuml;z &ccedil;evirmek manasına gelir. Ayette bu ikinci kısım kastedilmektedir. (Lisanu&#39;l-Arap, Aşv maddesi). &nbsp;</p>\r\n\r\n<p>\r\n	[5] -&#39;Nukayyiz&#39; (Musallat ederiz) kelimesinin k&ouml;k&uuml; &#39;Kayz&#39; (vezni Feyz gibidir) olup yumurtanın kabuğu demektir. Sonradan bir şeyi bir şeye musallat etmek manasına gelmiştir.</p>\r\n\r\n<p>\r\n	[6] -Nahl/63</p>\r\n\r\n<p>\r\n	[7] -Nahl/63</p>\r\n\r\n<p>\r\n	[8] -Mekarim Şirazi, Nasir, Tefsir-i N&uuml;mune, c.21, s.64, Daru&#39;l-K&uuml;t&uuml;b&uuml;&#39;l İslamiyye, Tahran, HŞ.1374.</p>\r\n','Soruda gelen ayetin manası şudur: İlahi h&uuml;k&uuml;mlerden y&uuml;z &ccedil;evirmek ve kulluk yolunda Allah&#39;ı anmaktan gafil olmak şeytanla arkadaş olmayıda peşinden getirir. Allah&#39;tan y&uuml;z &ccedil;evirmek yalnızca bir hata ve k&uuml;&ccedil;&uuml;k g&uuml;nahla değil, b&uuml;y&uuml;k ve k&uuml;&ccedil;&uuml;k g&uuml;nahların neticesinde zamanla ortaya &ccedil;ıkan bir durumdur. Başka bir ifadeyle g&uuml;nahlar insanı Allah&#39;ı anmaktan gafil eder ve bunun doğal sonucu Allah&#39;tan uzaklaşmak ve Şeytanla arkadaş olmaktır. Bununda Allah&#39;ın rahmaniyetiyle tezaddı yoktur.','&nbsp;Bu konuda dikkat edilmesi gereken şey ayetin maksadının, Allah&#39;ın insanın bir hatası y&uuml;z&uuml;nden Şeytanı ona musallat etmesi, olmadığıdır. Ayette ş&ouml;yle buyurulmaktadır: &#39;Kim Rahmanın zikrinden y&uuml;z &ccedil;evirirse ona bir Şeytan musallat ederiz, artık Şeytan, ona arkadaş olur.&#39;[1] Ayette ge&ccedil;en &#39;Zikir&#39;den maksat Kur&#39;an[2] olduğundan manası ş&ouml;yle olur: Allah&#39;ı anmayan ve Kur&#39;an&#39;ın h&uuml;k&uuml;mlerinden y&uuml;z &ccedil;evirip amel etmeyen kimseyle bir şeytan beraber olur. İmam Ali (a.s) ayetin tefsiri hakkında ş&ouml;yle buyuruyor: &#39;Kim g&uuml;nah işlerse Allah&#39;ı anmaktan y&uuml;z &ccedil;evirir. Ve kim Allah&#39;ın itaatine emrettiği kimseye uymazsa daima onunla beraber olacak bir şeytan belirlenir.&#39;[3]\r\n\r\n\r\n	Emir&uuml;&#39;l-M&uuml;minin&#39;in bu tefsirine g&ouml;re Allah&#39;ı anmaktan uzaklaşmak sadece bir hata değil ki şeytanı musallat etmek Allah&#39;ın rahmaniyetiyle tezat teşkil etsin. Aksine bu konu uzun bir zaman i&ccedil;inde ve bir&ccedil;ok g&uuml;nah işlendikten sonra ger&ccedil;ekleşmektedir.\r\n\r\n\r\n	Ayet Tefsir-i N&uuml;mune&#39;de ş&ouml;yle tefsir edilmiştir:\r\n\r\n\r\n	&#39;&Ouml;nceki ayetlerde her şeyi maddi &ouml;l&ccedil;&uuml;lere g&ouml;re değerlendiren d&uuml;nyaperestlerden bahsederken, s&ouml;z konusu ayette d&uuml;nyaya bağlanmanın sonu&ccedil;larından biri olan Allah&#39;tan uzaklaşmaktan bahsederek ş&ouml;yle buyurmaktadır: &#39;Kim Rahmanın zikrinden y&uuml;z &ccedil;evirirse[4] ona bir Şeytan musallat ederiz, artık o, arkadaş olur ona.&#39;[5]\r\n\r\n\r\n	Evet Allah&#39;ın zikrinden gafil olmak, d&uuml;nya lezzetlerine dalmak ve d&uuml;nyaya bağlanmak Şeytanın insana musallat olmasına, onunla daima arkadaşlık etmesine ve boynuna halat bağlayarak onu canının istediği yere g&ouml;t&uuml;rmesine neden olur. Bu y&uuml;zden ayetten cebir sonucu &ccedil;ıkmaz. Zira bunlar insanın kendi amellerinin karşılığıdır. &Ouml;zellikle d&uuml;nya lezzetlerine dalmanın ve &ccedil;eşitli g&uuml;nahlara bulaşmanın ilk eseri insanın kalbine, g&ouml;z&uuml;ne ve kulağına perde &ccedil;ekilmesi, onu Allah&#39;tan uzaklaştırması ve şeytanların ona musallat olması şeklinde kendini g&ouml;sterir. Ve bazen &ouml;yle bir yere gelinir ki artık geri d&ouml;n&uuml;ş yoluda kapanır. &Ccedil;&uuml;nk&uuml; şeytanlar ve şeytani d&uuml;ş&uuml;nceler her taraftan onu kuşatmıştır. Her ne kadar Allah &#39;b&uuml;t&uuml;n sebeplerin sebebi&#39; olsa da bunlar insanın kendi amelinin karşılığıdır. Nitekim bunlar başka ayetlerde Şeytanın s&uuml;slemesi: &#39;Şeytan, onların yaptıkları şeyleri bezemişti onlara&#39;[6] ve onun dostluğu: &#39;Ve o, bug&uuml;n de onların dostudur.&#39;[7] şeklinde gelmiştir.\r\n\r\n\r\n	&#39;Nukayyiz&#39; (Musallat ederiz) kelimesi l&uuml;gatte hem şeytanların istilası, hem de onların arkadaşı olması manasına gelmektedir. Bununla birlikte &#39;Şeytan ona arkadaş olur&#39; c&uuml;mlesi &#39;Nukayyiz&#39;den sonra gelerek, şeytanların b&ouml;yle kimselerden asla ayrılmadığı manasına vurgu yapmaktadır. Rahman kelimesi onların, Allah&#39;ın genel rahmetinden y&uuml;z &ccedil;evirdiklerine ve Onun zikrinden gafil olduklarına g&uuml;zel bir işarettir.\r\n\r\n\r\n	B&ouml;yle kimseler şeytanlarla arkadaş ve onların fermanına mahkum olmanın dışında bir sonuca mı ulaşacaklar?\r\n\r\n\r\n	Ayrıca bazı m&uuml;fessirler &#39;Şeytanlar&#39;dan maksadın, insani şeytanlarıda i&ccedil;ine alacak şekilde geniş bir manası olduğu ihtimalini de vermiş, onların Allah&#39;ın zikrinden gafil olanlara musallat ve arkadaş olan &#39;Dalaletin &ouml;nderleri&#39; kimseler olduğunu s&ouml;ylemişlerdir. Bu uzak bir ihtimal değildir.[8]\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] -Zuhruf/36\r\n\r\n\r\n	[2] -Tabersi, Fazl b. Hasan, Mecmau&#39;l-Beyan Fi-Tefsiri&#39;l-Kur&#39;an, c.9, s.74, İntişarat-ı Nasır H&uuml;srev, Tahran, HŞ.1372.\r\n\r\n\r\n	[3] -Saduk, Muhammed b. Ali, Hisal, c.2, s.634, İntişarat-ı Camiay-ı M&uuml;derrisin, Kum, HK.1403.\r\n\r\n\r\n	[4] -Ayette &#39;Ya&#39;şu&#39; (Y&uuml;z &ccedil;eviriyor) kelimesinin k&ouml;k&uuml; &#39;Aşv&#39; (vezni Naşr gibidir) olup &#39;İla&#39; ile m&uuml;teaddi olursa&nbsp; zayıflayan g&ouml;z&uuml;n bir şeyin vasıtasıyla hidayet olmak demektir. Ama &#39;An&#39; ile muteaddi olursa&nbsp; y&uuml;z &ccedil;evirmek manasına gelir. Ayette bu ikinci kısım kastedilmektedir. (Lisanu&#39;l-Arap, Aşv maddesi). &nbsp;\r\n\r\n\r\n	[5] -&#39;Nukayyiz&#39; (Musallat ederiz) kelimesinin k&ouml;k&uuml; &#39;Kayz&#39; (vezni Feyz gibidir) olup yumurtanın kabuğu demektir. Sonradan bir şeyi bir şeye musallat etmek manasına gelmiştir.\r\n\r\n\r\n	[6] -Nahl/63\r\n\r\n\r\n	[7] -Nahl/63\r\n\r\n\r\n	[8] -Mekarim Şirazi, Nasir, Tefsir-i N&uuml;mune, c.21, s.64, Daru&#39;l-K&uuml;t&uuml;b&uuml;&#39;l İslamiyye, Tahran, HŞ.1374.'),(232,'tr240','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Rızkı maddiyatla sınırlayan halkın algısının tersine rivayetler onu daha geniş bir manada tutmuş, kapsamını ister maddi olsun ister manevi Allah&rsquo;ın b&uuml;t&uuml;n nimetleri olarak genişletmiştir. Bununla birlikte maddi rızıklar konusunda da rivayetler gelmiştir. &lsquo;Aytıntılı Cevap&rsquo; b&ouml;l&uuml;m&uuml;nde onların bazılarına değineceğiz.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Sorunun cevabına ge&ccedil;meden &ouml;nce hatırlatalım ki rızkı maddiyatla sınırlayan halkın algısının tersine rivayetler onu daha geniş bir manada ele almış ve ister maddi olsun ister manevi kapsamını Allah&rsquo;ın b&uuml;t&uuml;n nimetleri olarak genişletmiştir. Sağlık, huzur; hac gibi farzları yerine getirme, iyi arkadaş vb. t&uuml;m&uuml; rızıktır.</p>\r\n\r\n<p>\r\n	Bununla birlikte maddi rızık konusunda hadis kitaplarında rivayetler gelmiştir. Aşağıda onlardan birka&ccedil;ını &ouml;rnek getiriyoruz:</p>\r\n\r\n<p>\r\n	1. Rızık kazanmak i&ccedil;in &ccedil;alışmak:</p>\r\n\r\n<p>\r\n	İmam Sadık (a.s) bu konuda ş&ouml;yle buyuruyor: &lsquo;Kim az rızık peşinde olsa bu iş onun rızkının &ccedil;oğalmasına neden olacaktır. Az rızkın peşinden gitmeyen &ccedil;ok rızkıda kaybeder.&rsquo;[1]</p>\r\n\r\n<p>\r\n	2. Rızkın &ccedil;oğalması i&ccedil;in namaz ve dua:</p>\r\n\r\n<p>\r\n	Bu konu el-Kafi hadis kitabında &ouml;zel bir başlık altında ele alınarak[2] rızkın &ccedil;oğalması hakkında dualar nakledilmiştir. &Ouml;rneğin İmam Bakır (a.s) Zeyd Şahham&rsquo;a ş&ouml;yle buyuruyor: &lsquo;Rızkın &ccedil;oğalması i&ccedil;in farz namazların secdelerinde şu duayı oku:</p>\r\n\r\n<p>\r\n	&lsquo;یَا خَیْرَ الْمَسْئُولِینَ وَ یَا خَیْرَ الْمُعْطِینَ ارْزُقْنِی وَ ارْزُقْ عِیَالِی مِنْ فَضْلِکَ الْوَاسِعِ فَإِنَّکَ ذُو الْفَضْلِ الْعَظِیم&rsquo;</p>\r\n\r\n<p>\r\n	(Ey (kendisinden bir şey) istenenlerin en hayırlısı ve ey en hayırlı bağışta bulunan! Geniş fazlından bana ve aileme rızık ver; zira sen fazlı azim olansın.&rsquo;[3]</p>\r\n\r\n<p>\r\n	Ashaptan biri uzun bir s&uuml;reden sonra Peygamber Efendimizin (s.a.a) huzuruna m&uuml;şerref olmuştu. Allah Resul&uuml; (s.a.a) &lsquo;Bir şey mi oldu şimdiye kadar yanımıza gelmedin?&rsquo; diye sorduğunda ş&ouml;yle dedi: &lsquo;Hastalık, fakirlik, muhta&ccedil;lıktan dolayı.&rsquo; Resulullah (s.a.a) ona ş&ouml;yle buyurdu: &lsquo;Hastalığını ve fakirliğini senden uzaklaştıracak bir dua &ouml;ğretmemi ister misin?&rsquo; Adam: &lsquo;Ey Allah&rsquo;ın Resul&uuml;, Allah&rsquo;ın rahmet ve selamı senin &uuml;zerine olsun (elbette ki isterim).&rsquo; Resulullah (s.a.a) buyurdu: &lsquo;Ş&ouml;yle de:</p>\r\n\r\n<p>\r\n	لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِیِّ الْعَظِیمِ تَوَکَّلْتُ عَلَى الْحَیِّ الَّذِی لَا یَمُوتُ وَ الْحَمْدُ لِلَّهِ الَّذِی لَمْ یَتَّخِذْ صَاحِبَةً وَ لَا وَلَداً وَ لَمْ یَکُنْ لَهُ شَرِیکٌ فِی الْمُلْکِ وَ لَمْ یَکُنْ لَهُ وَلِیُّ مِنْ الذُّلِّ وَ کَبِّرْهُ تَکْبِیرا</p>\r\n\r\n<p>\r\n	(B&uuml;y&uuml;k ve y&uuml;ce Allah&rsquo;tan başka (kimsenin) g&uuml;c&uuml; ve kuvveti yoktur. Yaşayan ve &ouml;lmeyen Allah&rsquo;a tevekk&uuml;l ediyorum. Hamd Allah&#39;a ki oğul edinmemiştir kendisine, m&uuml;lkte ortağı yoktur ve aciz olmadığından yardımcıya da ihtiyacı yoktur ve onu pek b&uuml;y&uuml;k bil, b&uuml;y&uuml;kl&uuml;ğ&uuml;n&uuml; de bildir.)[4]</p>\r\n\r\n<p>\r\n	Ravi diyor ki: O adam bir s&uuml;re sonra Peygamberin (s.a.a) yanına gelerek: &lsquo;Ya Resulullah! Allah hastalık ve fakirliği benden giderdi.&rsquo; diye arzetti.</p>\r\n\r\n<p>\r\n	3. Sabah ezanıyla G&uuml;neşin doğuşu arasında uyanık olmak:</p>\r\n\r\n<p>\r\n	Muhammed b. M&uuml;slim, İmam Bakır (veya İmam Sadık&rsquo;tan) (a.s) sabah namazından sonra uyumak konusunda sorduğunda ş&ouml;yle buyurdu: &lsquo;Rızık o saatlerde dağıtılır. O saatte kimsenin uyumasını istemem.&rsquo;</p>\r\n\r\n<p>\r\n	Yine İmam Bakır (a.s) ş&ouml;yle buyuruyor: &lsquo;Sabah uykusu uğursuzluktur ve insanın &ccedil;ehresini sarı ve &ccedil;irkin g&ouml;sterir. B&ouml;yle bir uyku m&uuml;barek olmayan kimselerin uykusudur. Allah kullarının rızkını şafaktan g&uuml;neş doğuncaya kadar paylaştırır.&rsquo;[5]</p>\r\n\r\n<p>\r\n	4. Gece namazı kılmak:</p>\r\n\r\n<p>\r\n	İmam Sadık&rsquo;tan (a.s) ş&ouml;yle rivayet edilmiştir: Birisi İmam&rsquo;ın yanında fakirlikten &ouml;yle şikayet etti ki az kaldı a&ccedil;lığa kadar g&ouml;t&uuml;recekti. İmam (a.s) ondan &lsquo;Gece namazı kılıyor musun?&rsquo; diye sorduğunda adam: &lsquo;Evet&rsquo; diye cevap verdi. Bunun &uuml;zerine İmam (a.s) orada olanlara ş&ouml;yle buyurdu: &lsquo;Gece namazı kılıpta g&uuml;nd&uuml;z a&ccedil; olacağını zanneden yalan s&ouml;ylemiştir. Doğrusu Y&uuml;ce Allah gece namazıyla g&uuml;nd&uuml;z&uuml;n rızkını &uuml;zerine almıştır.&rsquo;[6]</p>\r\n\r\n<p>\r\n	Yerine getirildiğinde rızkın &ccedil;oğalmasında etkili olan ameller &ccedil;oktur. Biz bu kadarıyla yetiniyoruz.</p>\r\n\r\n<p>\r\n	Ancak rızkın azalmasına neden olan sebepler de var &ouml;rneğin:</p>\r\n\r\n<p>\r\n	1. Niyet: Niyet her iki tarafta (rızkın azalmasında ve &ccedil;oğalmasında) etkilidir. İmam Ali (a.s) buyuruyor: &lsquo;İnsanın rızkı niyetine g&ouml;redir.&rsquo;[7] Bu s&ouml;z, niyetin rızkın azalıp &ccedil;oğalmasında etkili olduğu manasına gelmektedir. Yani insan ailesine ve başkalarına rahatlık vermek niyetinde olursa Allah onun rızkını artırır. Ama b&ouml;yle bir niyeti olmazsa Allah&rsquo;ta onu sıkar.</p>\r\n\r\n<p>\r\n	2. Rivayetlerde bazı şeylerin rızkı azalttığı belirtilmiştir.</p>\r\n\r\n<p>\r\n	İmam Ali (a.s) buyuruyor: &lsquo;Rızkı azaltan şeyler şunlardır: Evdeki &ouml;r&uuml;mcek ağını temizlememek, hamamda (banyoda) hacet gidermek, cenabet halde yemek ve i&ccedil;mek, Ilgın ağacının &ccedil;&ouml;p&uuml;yle diş arasını temizlemek, ayakta sa&ccedil;ı taramak, &ccedil;&ouml;pleri evde saklamak, yalan yere yemin etmek, zina, akşam namazıyla yatsı namazı arasında yatmak, g&uuml;neş doğmadan yatmak, yalan konuşmayı adet edinmek, eğlenceli m&uuml;zikleri &ccedil;ok dinlemek, muhta&ccedil; kimseyi akşam geri &ccedil;evirmek, harcamalarda &ouml;l&ccedil;&uuml;ye dikkat etmemek, akraba ilişkilerini kesmek.&rsquo;[8]</p>\r\n\r\n<p>\r\n	Allah Resul&uuml; (s.a.a) buyuruyor: &lsquo;Yirmi &ouml;zellik rızkı azaltır. Bu c&uuml;mleden: Haceti gidermek i&ccedil;in yataktan &ccedil;ıplak kalkmak, yemekten &ouml;nce eli yıkamamak, ekmek kırıntılarına saygısızlık etmek, soğan ve sirke kabuğunu yakmak, evin kapısının &ccedil;er&ccedil;evesini yıkamamak, evi akşam s&uuml;p&uuml;rmek, evi elbisenin bir k&ouml;şesiyle temizlemek, eli ve y&uuml;z&uuml; elbisenin koluyla kurutmak, akşamları bulaşıkları yıkamamak, su konulan kabın ağzını a&ccedil;ık tutmak, camiden &ccedil;ıkmak i&ccedil;in acele etmek, sabah erken &ccedil;arşıya gidip akşama kadar orada kalmak, fakirlerden ekmek satın almak, evlada beddua etmek, elbiseyi giyinik halde dikmek, ışığı &uuml;fleyerek s&ouml;nd&uuml;rmek.&rsquo;[9]</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	[1] -Kuleyni, Muhammed b. Yakup, el-Kafi, c.5, s.250, Hadis.29, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HŞ.1390</p>\r\n\r\n<p>\r\n	[2] -el-Kafi, c.2, s.550, Bab-u ed-Dua Li&rsquo;l-Rızk</p>\r\n\r\n<p>\r\n	[3] -a.g.e. s.551, Hadis:4.</p>\r\n\r\n<p>\r\n	[4] -a.g.e. s.551, H.3.</p>\r\n\r\n<p>\r\n	[5] -Tusi, Muhammed b. Hasan, el-İstibsar, c.1, s.350, Hadis:2, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HK.1390.</p>\r\n\r\n<p>\r\n	[6] -Saduk, Muhammed b. Ali, Men La Yahduruhu&rsquo;l-Fakih, c.1, s.474, İntişarat-ı Camiay-ı M&uuml;derrisin, Kum, HK.1413.</p>\r\n\r\n<p>\r\n	[7] -Amedi, Abdulvahid b. Muhammed, Gurer-ul Hikem, s.399, İntişarat-ı Defter-i Tebliğat, Kum, HŞ.1366.</p>\r\n\r\n<p>\r\n	[8] -Tabersi, Ebu&rsquo;l-Fazl, Ali b. Hasan, Mişkatu&rsquo;l-Envar, c1, s.128, Kitaphane-i Haydariyye, Necef, HK. 1385.</p>\r\n\r\n<p>\r\n	[9] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.73, s.314, Hadis:1, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1404.</p>\r\n','Rızkı maddiyatla sınırlayan halkın algısının tersine rivayetler onu daha geniş bir manada tutmuş, kapsamını ister maddi olsun ister manevi Allah&rsquo;ın b&uuml;t&uuml;n nimetleri olarak genişletmiştir. Bununla birlikte maddi rızıklar konusunda da rivayetler gelmiştir. &lsquo;Aytıntılı Cevap&rsquo; b&ouml;l&uuml;m&uuml;nde onların bazılarına değineceğiz.','&nbsp;Sorunun cevabına ge&ccedil;meden &ouml;nce hatırlatalım ki rızkı maddiyatla sınırlayan halkın algısının tersine rivayetler onu daha geniş bir manada ele almış ve ister maddi olsun ister manevi kapsamını Allah&rsquo;ın b&uuml;t&uuml;n nimetleri olarak genişletmiştir. Sağlık, huzur; hac gibi farzları yerine getirme, iyi arkadaş vb. t&uuml;m&uuml; rızıktır.\r\n\r\n\r\n	Bununla birlikte maddi rızık konusunda hadis kitaplarında rivayetler gelmiştir. Aşağıda onlardan birka&ccedil;ını &ouml;rnek getiriyoruz:\r\n\r\n\r\n	1. Rızık kazanmak i&ccedil;in &ccedil;alışmak:\r\n\r\n\r\n	İmam Sadık (a.s) bu konuda ş&ouml;yle buyuruyor: &lsquo;Kim az rızık peşinde olsa bu iş onun rızkının &ccedil;oğalmasına neden olacaktır. Az rızkın peşinden gitmeyen &ccedil;ok rızkıda kaybeder.&rsquo;[1]\r\n\r\n\r\n	2. Rızkın &ccedil;oğalması i&ccedil;in namaz ve dua:\r\n\r\n\r\n	Bu konu el-Kafi hadis kitabında &ouml;zel bir başlık altında ele alınarak[2] rızkın &ccedil;oğalması hakkında dualar nakledilmiştir. &Ouml;rneğin İmam Bakır (a.s) Zeyd Şahham&rsquo;a ş&ouml;yle buyuruyor: &lsquo;Rızkın &ccedil;oğalması i&ccedil;in farz namazların secdelerinde şu duayı oku:\r\n\r\n\r\n	&lsquo;یَا خَیْرَ الْمَسْئُولِینَ وَ یَا خَیْرَ الْمُعْطِینَ ارْزُقْنِی وَ ارْزُقْ عِیَالِی مِنْ فَضْلِکَ الْوَاسِعِ فَإِنَّکَ ذُو الْفَضْلِ الْعَظِیم&rsquo;\r\n\r\n\r\n	(Ey (kendisinden bir şey) istenenlerin en hayırlısı ve ey en hayırlı bağışta bulunan! Geniş fazlından bana ve aileme rızık ver; zira sen fazlı azim olansın.&rsquo;[3]\r\n\r\n\r\n	Ashaptan biri uzun bir s&uuml;reden sonra Peygamber Efendimizin (s.a.a) huzuruna m&uuml;şerref olmuştu. Allah Resul&uuml; (s.a.a) &lsquo;Bir şey mi oldu şimdiye kadar yanımıza gelmedin?&rsquo; diye sorduğunda ş&ouml;yle dedi: &lsquo;Hastalık, fakirlik, muhta&ccedil;lıktan dolayı.&rsquo; Resulullah (s.a.a) ona ş&ouml;yle buyurdu: &lsquo;Hastalığını ve fakirliğini senden uzaklaştıracak bir dua &ouml;ğretmemi ister misin?&rsquo; Adam: &lsquo;Ey Allah&rsquo;ın Resul&uuml;, Allah&rsquo;ın rahmet ve selamı senin &uuml;zerine olsun (elbette ki isterim).&rsquo; Resulullah (s.a.a) buyurdu: &lsquo;Ş&ouml;yle de:\r\n\r\n\r\n	لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِیِّ الْعَظِیمِ تَوَکَّلْتُ عَلَى الْحَیِّ الَّذِی لَا یَمُوتُ وَ الْحَمْدُ لِلَّهِ الَّذِی لَمْ یَتَّخِذْ صَاحِبَةً وَ لَا وَلَداً وَ لَمْ یَکُنْ لَهُ شَرِیکٌ فِی الْمُلْکِ وَ لَمْ یَکُنْ لَهُ وَلِیُّ مِنْ الذُّلِّ وَ کَبِّرْهُ تَکْبِیرا\r\n\r\n\r\n	(B&uuml;y&uuml;k ve y&uuml;ce Allah&rsquo;tan başka (kimsenin) g&uuml;c&uuml; ve kuvveti yoktur. Yaşayan ve &ouml;lmeyen Allah&rsquo;a tevekk&uuml;l ediyorum. Hamd Allah&#39;a ki oğul edinmemiştir kendisine, m&uuml;lkte ortağı yoktur ve aciz olmadığından yardımcıya da ihtiyacı yoktur ve onu pek b&uuml;y&uuml;k bil, b&uuml;y&uuml;kl&uuml;ğ&uuml;n&uuml; de bildir.)[4]\r\n\r\n\r\n	Ravi diyor ki: O adam bir s&uuml;re sonra Peygamberin (s.a.a) yanına gelerek: &lsquo;Ya Resulullah! Allah hastalık ve fakirliği benden giderdi.&rsquo; diye arzetti.\r\n\r\n\r\n	3. Sabah ezanıyla G&uuml;neşin doğuşu arasında uyanık olmak:\r\n\r\n\r\n	Muhammed b. M&uuml;slim, İmam Bakır (veya İmam Sadık&rsquo;tan) (a.s) sabah namazından sonra uyumak konusunda sorduğunda ş&ouml;yle buyurdu: &lsquo;Rızık o saatlerde dağıtılır. O saatte kimsenin uyumasını istemem.&rsquo;\r\n\r\n\r\n	Yine İmam Bakır (a.s) ş&ouml;yle buyuruyor: &lsquo;Sabah uykusu uğursuzluktur ve insanın &ccedil;ehresini sarı ve &ccedil;irkin g&ouml;sterir. B&ouml;yle bir uyku m&uuml;barek olmayan kimselerin uykusudur. Allah kullarının rızkını şafaktan g&uuml;neş doğuncaya kadar paylaştırır.&rsquo;[5]\r\n\r\n\r\n	4. Gece namazı kılmak:\r\n\r\n\r\n	İmam Sadık&rsquo;tan (a.s) ş&ouml;yle rivayet edilmiştir: Birisi İmam&rsquo;ın yanında fakirlikten &ouml;yle şikayet etti ki az kaldı a&ccedil;lığa kadar g&ouml;t&uuml;recekti. İmam (a.s) ondan &lsquo;Gece namazı kılıyor musun?&rsquo; diye sorduğunda adam: &lsquo;Evet&rsquo; diye cevap verdi. Bunun &uuml;zerine İmam (a.s) orada olanlara ş&ouml;yle buyurdu: &lsquo;Gece namazı kılıpta g&uuml;nd&uuml;z a&ccedil; olacağını zanneden yalan s&ouml;ylemiştir. Doğrusu Y&uuml;ce Allah gece namazıyla g&uuml;nd&uuml;z&uuml;n rızkını &uuml;zerine almıştır.&rsquo;[6]\r\n\r\n\r\n	Yerine getirildiğinde rızkın &ccedil;oğalmasında etkili olan ameller &ccedil;oktur. Biz bu kadarıyla yetiniyoruz.\r\n\r\n\r\n	Ancak rızkın azalmasına neden olan sebepler de var &ouml;rneğin:\r\n\r\n\r\n	1. Niyet: Niyet her iki tarafta (rızkın azalmasında ve &ccedil;oğalmasında) etkilidir. İmam Ali (a.s) buyuruyor: &lsquo;İnsanın rızkı niyetine g&ouml;redir.&rsquo;[7] Bu s&ouml;z, niyetin rızkın azalıp &ccedil;oğalmasında etkili olduğu manasına gelmektedir. Yani insan ailesine ve başkalarına rahatlık vermek niyetinde olursa Allah onun rızkını artırır. Ama b&ouml;yle bir niyeti olmazsa Allah&rsquo;ta onu sıkar.\r\n\r\n\r\n	2. Rivayetlerde bazı şeylerin rızkı azalttığı belirtilmiştir.\r\n\r\n\r\n	İmam Ali (a.s) buyuruyor: &lsquo;Rızkı azaltan şeyler şunlardır: Evdeki &ouml;r&uuml;mcek ağını temizlememek, hamamda (banyoda) hacet gidermek, cenabet halde yemek ve i&ccedil;mek, Ilgın ağacının &ccedil;&ouml;p&uuml;yle diş arasını temizlemek, ayakta sa&ccedil;ı taramak, &ccedil;&ouml;pleri evde saklamak, yalan yere yemin etmek, zina, akşam namazıyla yatsı namazı arasında yatmak, g&uuml;neş doğmadan yatmak, yalan konuşmayı adet edinmek, eğlenceli m&uuml;zikleri &ccedil;ok dinlemek, muhta&ccedil; kimseyi akşam geri &ccedil;evirmek, harcamalarda &ouml;l&ccedil;&uuml;ye dikkat etmemek, akraba ilişkilerini kesmek.&rsquo;[8]\r\n\r\n\r\n	Allah Resul&uuml; (s.a.a) buyuruyor: &lsquo;Yirmi &ouml;zellik rızkı azaltır. Bu c&uuml;mleden: Haceti gidermek i&ccedil;in yataktan &ccedil;ıplak kalkmak, yemekten &ouml;nce eli yıkamamak, ekmek kırıntılarına saygısızlık etmek, soğan ve sirke kabuğunu yakmak, evin kapısının &ccedil;er&ccedil;evesini yıkamamak, evi akşam s&uuml;p&uuml;rmek, evi elbisenin bir k&ouml;şesiyle temizlemek, eli ve y&uuml;z&uuml; elbisenin koluyla kurutmak, akşamları bulaşıkları yıkamamak, su konulan kabın ağzını a&ccedil;ık tutmak, camiden &ccedil;ıkmak i&ccedil;in acele etmek, sabah erken &ccedil;arşıya gidip akşama kadar orada kalmak, fakirlerden ekmek satın almak, evlada beddua etmek, elbiseyi giyinik halde dikmek, ışığı &uuml;fleyerek s&ouml;nd&uuml;rmek.&rsquo;[9]\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	[1] -Kuleyni, Muhammed b. Yakup, el-Kafi, c.5, s.250, Hadis.29, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HŞ.1390\r\n\r\n\r\n	[2] -el-Kafi, c.2, s.550, Bab-u ed-Dua Li&rsquo;l-Rızk\r\n\r\n\r\n	[3] -a.g.e. s.551, Hadis:4.\r\n\r\n\r\n	[4] -a.g.e. s.551, H.3.\r\n\r\n\r\n	[5] -Tusi, Muhammed b. Hasan, el-İstibsar, c.1, s.350, Hadis:2, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HK.1390.\r\n\r\n\r\n	[6] -Saduk, Muhammed b. Ali, Men La Yahduruhu&rsquo;l-Fakih, c.1, s.474, İntişarat-ı Camiay-ı M&uuml;derrisin, Kum, HK.1413.\r\n\r\n\r\n	[7] -Amedi, Abdulvahid b. Muhammed, Gurer-ul Hikem, s.399, İntişarat-ı Defter-i Tebliğat, Kum, HŞ.1366.\r\n\r\n\r\n	[8] -Tabersi, Ebu&rsquo;l-Fazl, Ali b. Hasan, Mişkatu&rsquo;l-Envar, c1, s.128, Kitaphane-i Haydariyye, Necef, HK. 1385.\r\n\r\n\r\n	[9] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.73, s.314, Hadis:1, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1404.'),(233,'tr239','<p>\r\n	<br />\r\n	&nbsp;Abdest ve gusl&uuml;n şartlarından biri suyun abdest ve gus&uuml;l azalarına ulaşmasına engel olacak bir şeyin olmamasıdır.[1] Bu a&ccedil;ıdan abdestle gus&uuml;l arasında bir fark yoktur.</p>\r\n\r\n<p>\r\n	Buna g&ouml;re engel teşkil edecek şeyi gus&uuml;lden &ouml;nce gidermek gerekir. Giderildiğine emin olmadan gus&uuml;l alınırsa o gus&uuml;l batıldır.[2]</p>\r\n\r\n<p>\r\n	B&uuml;y&uuml;k taklit mercileri, ojenin suyun ulaşmasına engel olduğunu buyurmaktalar.[3] Ancak ojenin, ayağın bazı parmaklarında olması abdeste zarar vermeyebilir.</p>\r\n\r\n<p>\r\n	Daha fazla bilgi i&ccedil;in bkz:</p>\r\n\r\n<p>\r\n	Dizin: Ojeyle Abdest Almak, Soru:11846 (Site:12602)</p>\r\n\r\n<p>\r\n	Dizin: Ojeyle Abdest Almak, Soru: 19850 (Site: tr19142)</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] -Humeyni, Seyyid Ruhullah Musavi, Tevzihu&rsquo;l-Mesail (İmam Humeyni, Haşiyeli), Muhakkik ve Musahhih: Ben&icirc; Haşim Humeyni, Seyyid Muhammed H&uuml;seyin, c.1, s.176 ve 222, Mesele:377, İntişarat-ı İslami, Kum, 8. Baskı, HK.1424</p>\r\n\r\n<p>\r\n	[2] -a.g.e. c.1, s.222, Mesele:377</p>\r\n\r\n<p>\r\n	[3] -Soru:11846 (Site:12602), Soru: 19850 (Site: tr19142)&rsquo;dan faydalanılmıştır.</p>\r\n','','&nbsp;Abdest ve gusl&uuml;n şartlarından biri suyun abdest ve gus&uuml;l azalarına ulaşmasına engel olacak bir şeyin olmamasıdır.[1] Bu a&ccedil;ıdan abdestle gus&uuml;l arasında bir fark yoktur.\r\n\r\n\r\n	Buna g&ouml;re engel teşkil edecek şeyi gus&uuml;lden &ouml;nce gidermek gerekir. Giderildiğine emin olmadan gus&uuml;l alınırsa o gus&uuml;l batıldır.[2]\r\n\r\n\r\n	B&uuml;y&uuml;k taklit mercileri, ojenin suyun ulaşmasına engel olduğunu buyurmaktalar.[3] Ancak ojenin, ayağın bazı parmaklarında olması abdeste zarar vermeyebilir.\r\n\r\n\r\n	Daha fazla bilgi i&ccedil;in bkz:\r\n\r\n\r\n	Dizin: Ojeyle Abdest Almak, Soru:11846 (Site:12602)\r\n\r\n\r\n	Dizin: Ojeyle Abdest Almak, Soru: 19850 (Site: tr19142)\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] -Humeyni, Seyyid Ruhullah Musavi, Tevzihu&rsquo;l-Mesail (İmam Humeyni, Haşiyeli), Muhakkik ve Musahhih: Ben&icirc; Haşim Humeyni, Seyyid Muhammed H&uuml;seyin, c.1, s.176 ve 222, Mesele:377, İntişarat-ı İslami, Kum, 8. Baskı, HK.1424\r\n\r\n\r\n	[2] -a.g.e. c.1, s.222, Mesele:377\r\n\r\n\r\n	[3] -Soru:11846 (Site:12602), Soru: 19850 (Site: tr19142)&rsquo;dan faydalanılmıştır.',''),(234,'tr238','<div class=\"quest-content\" id=\"A3_1\" style=\"display: block;\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Kur&#39;an&#39;ın m&uuml;tevatir s&uuml;nnetle ve kesin icmayla neshedilmesi konusunda &ccedil;eşitli g&ouml;r&uuml;şler vardır. Kimilerine g&ouml;re b&ouml;yle durumlarda Kur&#39;an&#39;ın m&uuml;tevatir s&uuml;nnetle neshedilmesi caizdir. Ama alimlerin &ccedil;oğu Kur&#39;an&#39;ın haber-i vahidle neshedilmesini kabul etmiyorlar.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Kur&#39;an&#39;ın neshedilmesi bir ka&ccedil; şekilde olabilir. Onların bazıları doğru, bazıları ise yanlıştır. Soruyla ilgili olan kısımlardan biri Kur&#39;an&#39;ın s&uuml;nnetle neshedilmesidir. Bunun kendisi &#39;H&uuml;km&uuml;n neshi ve ayetin bekası&#39;nın kısımlarından biri olup onun hakkında bahsedilmiştir. Ş&ouml;yle ki Kur&#39;an&#39;da şer&#39;i h&uuml;km&uuml; olan bir ayet ve i&ccedil;eriğinin s&uuml;nnetle neshedilebilir olmasıdır.</p>\r\n\r\n<p>\r\n	B&ouml;yle bir nesih birka&ccedil; şekilde d&uuml;ş&uuml;n&uuml;lebilir:[1]</p>\r\n\r\n<p>\r\n	1. M&uuml;tevatir s&uuml;nnetle neshetmek.[2]</p>\r\n\r\n<p>\r\n	2. Masum İmamın (a.s) neshini keşfeden kesin icmayla neshetmek.</p>\r\n\r\n<p>\r\n	3. Haber-i Vahid&#39;le neshetmek.</p>\r\n\r\n<p>\r\n	Birinci ve ikinci şıkta gelen neshetme hakkında &uuml;&ccedil; g&ouml;r&uuml;ş var:</p>\r\n\r\n<p>\r\n	a) Kur&#39;an&#39;ın ayetleri hi&ccedil; bir şekilde s&uuml;nnetle neshedilemezler.[3] Şeyh M&uuml;fid, Şafiiler ve diğer bazı alimler bu g&ouml;r&uuml;şte olanların bazılarıdır.[4]</p>\r\n\r\n<p>\r\n	b) Kur&#39;an m&uuml;tevatir s&uuml;nnet ve kesin icmayla neshedilir.[5] Ve b&ouml;yle bir neshetme ger&ccedil;ekleşmişse kabul edilir, yoksa edilmez.[6] Bazılarına g&ouml;re b&ouml;yle bir neshetme asla ger&ccedil;ekleşmemiştir.[7]</p>\r\n\r\n<p>\r\n	c) &Uuml;&ccedil;&uuml;nc&uuml; g&ouml;r&uuml;ş ise ayrıntılı bir g&ouml;r&uuml;şt&uuml;r. Buna g&ouml;re Masum İmamlardan (a.s) gelen rivayetlerle Kur&#39;an&#39;ın neshi caiz değildir ve b&ouml;yle bir neshin manası yoktur.[8] Ama Kur&#39;an&#39;ın Nebevi s&uuml;nnetle neshedilmesi &#39;Peygamber, size ne verirse onu alın ve neden sakındırırsa ondan sakının ve Allah&#39;tan &ccedil;ekinin; ş&uuml;phe yok ki Allah&#39;ın azabı &ccedil;etindir.&#39;[9] ayeti gereği caizdir. Ancak bu g&ouml;r&uuml;ş ge&ccedil;erli değildir. Zira bir&ccedil;ok rivayette Resul-i Ekrem&#39;den (s.a.a) gelen &#39;Kitaba muhalif olan her şeyin reddedilmesi&#39;[10] hadisinden bu &ccedil;ıkmaktadır. Yani Allah Resul&uuml; (s.a.a) kendi s&ouml;z&uuml;n&uuml;n doğruluğunu anlamanın &ouml;l&ccedil;&uuml;s&uuml;n&uuml; Kur&#39;an-ı Kerim&#39;le uyumluluk olarak g&ouml;stermişse hadis, Kur&#39;an-ı Kerim&#39;i nesheden ve Kur&#39;an&#39;la muhalif olmasına rağmen yine de sahih olarak kabul edilemez. Şii ve S&uuml;nni alimlerin bu hadisin sahih olduğu konusunda g&ouml;r&uuml;ş birlikleri vardır. Hadise g&ouml;re Kur&#39;an nebevi s&uuml;nnetle bile nehyedilemez.[11]</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil;&uuml;nc&uuml; şıktaki neshetme (yani haber-i vahidle neshetmek) konusunda Şii ve S&uuml;nnilerin &ccedil;oğunluğunun g&ouml;r&uuml;ş&uuml; b&ouml;yle bir neshin m&uuml;mk&uuml;n olmadığıdır.[12]</p>\r\n\r\n<p>\r\n	Daha fazla bilgi i&ccedil;in bkz:</p>\r\n\r\n<p>\r\n	Dizin: Kur&#39;an&#39;da Nesh, Soru: 7667 (Site: tr7776)</p>\r\n\r\n<p>\r\n	Dizin: Neshetme, Tebdil ve Tahvil, Soru:13746 (Site:13460)</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] -Hoi, Seyyid Ebu&#39;l-Kasım, el-Beyan Fi-Tefsiri&#39;l-Kur&#39;an, s.285, Bi Ca ve Bi Ta.</p>\r\n\r\n<p>\r\n	[2] -Daha fazla bilgi i&ccedil;in bkz: Lafzi, Manevi ve İcmali Hadisin &Ouml;l&ccedil;&uuml;s&uuml;, Soru: 12679 (Site: tr12430).</p>\r\n\r\n<p>\r\n	[3] -Necefi Humeyni, Muhammed Cevad, Tefsir-i Asan, c.1, s.241, İntişarat-ı İslamiyye, Tahran, 1. Baskı, HK.1398; Tabatabai, Seyyid Muhammed H&uuml;seyin, el-Mizan Fi-Tefsiri&#39;l-Kur&#39;an (Musevi Hemedani, Seyyid Muhammed Bakır&#39;ın Fars&ccedil;a &ccedil;evirisi), c.15, s.14, Defter-i İntişarat-ı İslami, Kum, 5. Baskı, HK.1417.</p>\r\n\r\n<p>\r\n	[4] -Tefsir-i Asan, c.1, s.241; Seyyid Murtaza, ez-Zaria, c.1, s.460, Danişgah-ı Tahran, HŞ.1376; Şeyh Tusi, el-Uddet, c.2, s.487, &Ccedil;aphane-i Setare, Kum, HK.1417.</p>\r\n\r\n<p>\r\n	[5] -ez-Zaria, c.1, s.460 ve 462; el-Beyan Fi-Tefsiri&#39;l-Kur&#39;an, s.285; Necmi, Haşimzade Herisi, Beyan Der Ulum ve Mesail-i Kulli-i Kur&#39;an, s.260, Bi Ca ve Bi Ta.</p>\r\n\r\n<p>\r\n	[6] -ez-Zaria, c.1, s.460; el-Beyan Fi-Tefsiri&#39;l-Kur&#39;an, s.285; Beyan Der Ulum ve Mesail-i Kulli-i Kur&#39;an, s.260.</p>\r\n\r\n<p>\r\n	[7] -Beyan Der Ulum ve Mesail-i Kulli-i Kur&#39;an, s.260.</p>\r\n\r\n<p>\r\n	[8] -Tabatabai, Seyyid Muhammed H&uuml;seyin, Haşiyetu&#39;l-Kifaye, c.2, s.296, Bonyad-ı İlmi, Fikri-i Allame Tabatabi, Bi Ta.</p>\r\n\r\n<p>\r\n	[9] -Haşr/7</p>\r\n\r\n<p>\r\n	[10] -&#39;Peygamberden Kur&#39;an&#39;a aykırı bir şey sadır olmaz.&#39;</p>\r\n\r\n<p>\r\n	[11] -Haşiyetu&#39;l-Kifaye, c.2, s.296-297.</p>\r\n\r\n<p>\r\n	[12] - el-Beyan Fi-Tefsiri&#39;l-Kur&#39;an, s.284-285; Beyan Der Ulum ve Mesail-i Kulli-i Kur&#39;an, s.260; ez-Zaria, c.1, s.460-461; el-Uddet, c.1, s.121.</p>\r\n\r\n<p>\r\n	Ehl-i S&uuml;netin Zahiriyye grubundan İbn-i Hazm End&uuml;l&uuml;si gibiler b&ouml;yle bir şeye inanmaktalar. (ez-Zaria, c.1, s.460-461; el-Uddet, c.1, s.121)</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Kur&#39;an&#39;ın m&uuml;tevatir s&uuml;nnetle ve kesin icmayla neshedilmesi konusunda &ccedil;eşitli g&ouml;r&uuml;şler vardır. Kimilerine g&ouml;re b&ouml;yle durumlarda Kur&#39;an&#39;ın m&uuml;tevatir s&uuml;nnetle neshedilmesi caizdir. Ama alimlerin &ccedil;oğu Kur&#39;an&#39;ın haber-i vahidle neshedilmesini kabul etmiyorlar.','&nbsp;Kur&#39;an&#39;ın neshedilmesi bir ka&ccedil; şekilde olabilir. Onların bazıları doğru, bazıları ise yanlıştır. Soruyla ilgili olan kısımlardan biri Kur&#39;an&#39;ın s&uuml;nnetle neshedilmesidir. Bunun kendisi &#39;H&uuml;km&uuml;n neshi ve ayetin bekası&#39;nın kısımlarından biri olup onun hakkında bahsedilmiştir. Ş&ouml;yle ki Kur&#39;an&#39;da şer&#39;i h&uuml;km&uuml; olan bir ayet ve i&ccedil;eriğinin s&uuml;nnetle neshedilebilir olmasıdır.\r\n\r\n\r\n	B&ouml;yle bir nesih birka&ccedil; şekilde d&uuml;ş&uuml;n&uuml;lebilir:[1]\r\n\r\n\r\n	1. M&uuml;tevatir s&uuml;nnetle neshetmek.[2]\r\n\r\n\r\n	2. Masum İmamın (a.s) neshini keşfeden kesin icmayla neshetmek.\r\n\r\n\r\n	3. Haber-i Vahid&#39;le neshetmek.\r\n\r\n\r\n	Birinci ve ikinci şıkta gelen neshetme hakkında &uuml;&ccedil; g&ouml;r&uuml;ş var:\r\n\r\n\r\n	a) Kur&#39;an&#39;ın ayetleri hi&ccedil; bir şekilde s&uuml;nnetle neshedilemezler.[3] Şeyh M&uuml;fid, Şafiiler ve diğer bazı alimler bu g&ouml;r&uuml;şte olanların bazılarıdır.[4]\r\n\r\n\r\n	b) Kur&#39;an m&uuml;tevatir s&uuml;nnet ve kesin icmayla neshedilir.[5] Ve b&ouml;yle bir neshetme ger&ccedil;ekleşmişse kabul edilir, yoksa edilmez.[6] Bazılarına g&ouml;re b&ouml;yle bir neshetme asla ger&ccedil;ekleşmemiştir.[7]\r\n\r\n\r\n	c) &Uuml;&ccedil;&uuml;nc&uuml; g&ouml;r&uuml;ş ise ayrıntılı bir g&ouml;r&uuml;şt&uuml;r. Buna g&ouml;re Masum İmamlardan (a.s) gelen rivayetlerle Kur&#39;an&#39;ın neshi caiz değildir ve b&ouml;yle bir neshin manası yoktur.[8] Ama Kur&#39;an&#39;ın Nebevi s&uuml;nnetle neshedilmesi &#39;Peygamber, size ne verirse onu alın ve neden sakındırırsa ondan sakının ve Allah&#39;tan &ccedil;ekinin; ş&uuml;phe yok ki Allah&#39;ın azabı &ccedil;etindir.&#39;[9] ayeti gereği caizdir. Ancak bu g&ouml;r&uuml;ş ge&ccedil;erli değildir. Zira bir&ccedil;ok rivayette Resul-i Ekrem&#39;den (s.a.a) gelen &#39;Kitaba muhalif olan her şeyin reddedilmesi&#39;[10] hadisinden bu &ccedil;ıkmaktadır. Yani Allah Resul&uuml; (s.a.a) kendi s&ouml;z&uuml;n&uuml;n doğruluğunu anlamanın &ouml;l&ccedil;&uuml;s&uuml;n&uuml; Kur&#39;an-ı Kerim&#39;le uyumluluk olarak g&ouml;stermişse hadis, Kur&#39;an-ı Kerim&#39;i nesheden ve Kur&#39;an&#39;la muhalif olmasına rağmen yine de sahih olarak kabul edilemez. Şii ve S&uuml;nni alimlerin bu hadisin sahih olduğu konusunda g&ouml;r&uuml;ş birlikleri vardır. Hadise g&ouml;re Kur&#39;an nebevi s&uuml;nnetle bile nehyedilemez.[11]\r\n\r\n\r\n	&Uuml;&ccedil;&uuml;nc&uuml; şıktaki neshetme (yani haber-i vahidle neshetmek) konusunda Şii ve S&uuml;nnilerin &ccedil;oğunluğunun g&ouml;r&uuml;ş&uuml; b&ouml;yle bir neshin m&uuml;mk&uuml;n olmadığıdır.[12]\r\n\r\n\r\n	Daha fazla bilgi i&ccedil;in bkz:\r\n\r\n\r\n	Dizin: Kur&#39;an&#39;da Nesh, Soru: 7667 (Site: tr7776)\r\n\r\n\r\n	Dizin: Neshetme, Tebdil ve Tahvil, Soru:13746 (Site:13460)\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] -Hoi, Seyyid Ebu&#39;l-Kasım, el-Beyan Fi-Tefsiri&#39;l-Kur&#39;an, s.285, Bi Ca ve Bi Ta.\r\n\r\n\r\n	[2] -Daha fazla bilgi i&ccedil;in bkz: Lafzi, Manevi ve İcmali Hadisin &Ouml;l&ccedil;&uuml;s&uuml;, Soru: 12679 (Site: tr12430).\r\n\r\n\r\n	[3] -Necefi Humeyni, Muhammed Cevad, Tefsir-i Asan, c.1, s.241, İntişarat-ı İslamiyye, Tahran, 1. Baskı, HK.1398; Tabatabai, Seyyid Muhammed H&uuml;seyin, el-Mizan Fi-Tefsiri&#39;l-Kur&#39;an (Musevi Hemedani, Seyyid Muhammed Bakır&#39;ın Fars&ccedil;a &ccedil;evirisi), c.15, s.14, Defter-i İntişarat-ı İslami, Kum, 5. Baskı, HK.1417.\r\n\r\n\r\n	[4] -Tefsir-i Asan, c.1, s.241; Seyyid Murtaza, ez-Zaria, c.1, s.460, Danişgah-ı Tahran, HŞ.1376; Şeyh Tusi, el-Uddet, c.2, s.487, &Ccedil;aphane-i Setare, Kum, HK.1417.\r\n\r\n\r\n	[5] -ez-Zaria, c.1, s.460 ve 462; el-Beyan Fi-Tefsiri&#39;l-Kur&#39;an, s.285; Necmi, Haşimzade Herisi, Beyan Der Ulum ve Mesail-i Kulli-i Kur&#39;an, s.260, Bi Ca ve Bi Ta.\r\n\r\n\r\n	[6] -ez-Zaria, c.1, s.460; el-Beyan Fi-Tefsiri&#39;l-Kur&#39;an, s.285; Beyan Der Ulum ve Mesail-i Kulli-i Kur&#39;an, s.260.\r\n\r\n\r\n	[7] -Beyan Der Ulum ve Mesail-i Kulli-i Kur&#39;an, s.260.\r\n\r\n\r\n	[8] -Tabatabai, Seyyid Muhammed H&uuml;seyin, Haşiyetu&#39;l-Kifaye, c.2, s.296, Bonyad-ı İlmi, Fikri-i Allame Tabatabi, Bi Ta.\r\n\r\n\r\n	[9] -Haşr/7\r\n\r\n\r\n	[10] -&#39;Peygamberden Kur&#39;an&#39;a aykırı bir şey sadır olmaz.&#39;\r\n\r\n\r\n	[11] -Haşiyetu&#39;l-Kifaye, c.2, s.296-297.\r\n\r\n\r\n	[12] - el-Beyan Fi-Tefsiri&#39;l-Kur&#39;an, s.284-285; Beyan Der Ulum ve Mesail-i Kulli-i Kur&#39;an, s.260; ez-Zaria, c.1, s.460-461; el-Uddet, c.1, s.121.\r\n\r\n\r\n	Ehl-i S&uuml;netin Zahiriyye grubundan İbn-i Hazm End&uuml;l&uuml;si gibiler b&ouml;yle bir şeye inanmaktalar. (ez-Zaria, c.1, s.460-461; el-Uddet, c.1, s.121)\r\n\r\n\r\n	&nbsp;');
INSERT INTO `ftcwg_islamquest_qt_tr_tr` VALUES (235,'tr237','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Genel anlamda kuranı kerim ayetleri arasında ve &ouml;zel anlamda soruda zikredilen ayetler arasında &ccedil;elişki ve tezat bulunmamaktadır. Zira &ldquo;<em>o g&uuml;nde hi&ccedil; kimse başka bir kimseden sual etmez ve y&acirc;rdim dilemez</em>&rdquo; şeklindeki ayetler, dirilmenin ilk merhalesine işaret etmektedir. Bu da o g&uuml;n&uuml;n &ccedil;ok dehşetli bir g&uuml;n ve o g&uuml;nde insanların şaşkınlık i&ccedil;inde olduğu i&ccedil;indir. İşte bu şaşkınlık ve dehşetin şiddetinden dolayıdır ki insanlar birbirinden ka&ccedil;ıyor ve bir birini tanımıyorlar. O g&uuml;nde insanlar &ouml;yleli bir dehşete kapılırlar ve hesaba &ccedil;ekilme ve ilahi azaba yakalanma korkusu o denli şiddetlidir ki o esnada hi&ccedil; kimse başka bir kimsenin haletinden hi&ccedil;bir şey soramazlar. &nbsp;Ama insanların bir diğerlerinden soru soracaklar (bir şeyler isterler) şeklinde olan ayetler ki ş&ouml;yle buyuruyorlar: &ldquo;<em>bir diğerine y&ouml;neldiler ve bir birinden sorudurlar&hellip;</em>&rdquo;. Bu diyalog ve sorular cennet ve cehennemde yerleştikten sonradır. Buna binaen eğer bu ayetleri yan yana koyar ve &uuml;zerlerinde dikkatlice d&uuml;ş&uuml;n&uuml;r ve tefekk&uuml;r edilirse aralarında hi&ccedil;bir tezat ve &ccedil;elişki bulunmadığı a&ccedil;ık bir şekil g&ouml;r&uuml;lecektir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Bu soruyu cevaplandırmak bağlamında şunu s&ouml;ylemek gerekir: Bu ayetlerde zahiri olarak kendini g&ouml;steren bu &ccedil;elişkilere biraz dikkat ve derinlemesine bakarsak bertaraf olmaları kolay olacaktır. Kuranın icazı bağlamında s&ouml;ylemişlerdir ki kuranın hi&ccedil;bir ayeti başka bir ayetini nefiy etmez. İşte bu, kalıcı ve Cavidan olan bu kuranın mucizelerinden bir tanesidir. Bu soru ve zahiri &ccedil;elişki m&uuml;fessirlerin zihnine de gelmiş ve tefsir kitaplarında zikir etmişlerdir. Ş&ouml;yle ki;&nbsp; Kuranı kerimin bazı ayetlerinden a&ccedil;ık bir şekilde anlaşılıyor ki kıyamet g&uuml;n&uuml; ger&ccedil;ekleştikten sonra insanlar bir diğerinden soru soracaklardır. Saffat suresinin 27. ayeti kerimesi bunlardan bir &ouml;rnektir. Bu ayeti kerime cehenneme girmek &uuml;zere olan su&ccedil;lular ve m&uuml;crimler hakkındadır ki ş&ouml;yle buyuruyor: &ldquo;akbele ba&rsquo;duhum ala ba&rsquo;diy yetesaelun&rdquo;. Yani onlar birbirine y&ouml;nelip bir diğerinden (&ccedil;ekişircesine) soru sorarlar.</p>\r\n\r\n<p>\r\n	Aynı surenin 50. Ayetinde cennetliklerden bahis ediliyor ki bunlar cennette istikrar bulduklarında birbirine y&ouml;nelip birbirinden (d&uuml;nyada inhiraftan dolayı yolunu saptırmış kendilerinden ayrılıp cehenneme giden arkadaşları hakkında) sorarlar. &ldquo;fe akbele ba&rsquo;duhum ala ba&rsquo;diy yetesaelun&rdquo;.</p>\r\n\r\n<p>\r\n	Bu ayetin benzeri &ldquo;Tur&rdquo; suresinin 25. ayetinde gelmiştir. Şimdi sorulacak soru şu: Bu ayetler &ldquo;kıyamette birbirinden soru sormazlar&rdquo; şeklinde olan &ldquo;m&uuml;&rsquo;min&uuml;n&rdquo;&nbsp;&nbsp; suresinin 101.ayetiyle nasıl uyuşuyor?</p>\r\n\r\n<p>\r\n	&Ouml;ns&uuml;z olarak demek lazım ki; l&uuml;gat kitapları &ldquo;yetesaelune&rdquo; kelimesi hakkında ş&ouml;yle demişlerdir: &ldquo;sual&rdquo; kelimesi hem birbirinden sormak anlamına ve hem yardım dilemek anlamına gelir.[1]</p>\r\n\r\n<p>\r\n	Kuran ayetlerine dikkat ettiğimizde kıyamette soru sorup ve soru sormama meselesi, soru unvanıyla altı ayette geldiğini m&uuml;şahede ederiz. Bu altı yerden ikisi birbirinden sorma anlamında olan &ldquo;sual&rdquo; k&ouml;k&uuml;nden ve &ldquo;la yetesaelun&rdquo;[2] şeklinde gelmiştir. Birbirinden sorarlar anlamında olup sual k&ouml;k&uuml;nden &ldquo;yetesaelun&rdquo;[3] şeklinde de d&ouml;rt ayette gelmiştir.</p>\r\n\r\n<p>\r\n	Bilinmelidir ki kuran ayetlerinin arasında hi&ccedil;bir tezat ve &ccedil;elişki bulunmamaktadır. Zira &ldquo;o g&uuml;nde hi&ccedil; kimse başka bir kimseden sual etmez ve y&acirc;rdim dilemez&rdquo; şeklindeki ayetler dirilmenin ilk merhalesine işaret etmektedir. Bu da o g&uuml;n&uuml;n &ccedil;ok dehşetli bir g&uuml;n ve o g&uuml;nde insanların şaşkınlık i&ccedil;inde olduğu i&ccedil;indir. İşte bu şaşkınlık ve dehşetin şiddetinden dolayıdır ki insanlar birbirinden ka&ccedil;ıyor ve bir birini tanımıyorlar. O g&uuml;nde insanlar &ouml;yleli bir dehşete kapılırlar. Hesaba &ccedil;ekilme ve ilahi azaba yakalanma korkusu insanlar nezdinde o denli şiddetlidir ki her kes kendi haliyle meşgul dolayısıyla başka kimsenin haletini d&uuml;ş&uuml;nme fırsatını bulamaz ta onun durumundan sorsun. O g&uuml;n &ouml;yle bir g&uuml;nd&uuml;r ki anne s&uuml;t emen &ccedil;ocuğundan gaflet eder, Kardeş kardeşini unutur,&nbsp; İnsanlar sarhoş olmuş olan insanlar gibi g&ouml;r&uuml;n&uuml;rler ama sarhoş değildirler. Hac suresinin başındaki ayet bu durumu ş&ouml;yle anlatıyor: &ldquo;Onu g&ouml;receğiniz g&uuml;n, her emzikli kadın emzirmekte olduğu &ccedil;ocuğundan ge&ccedil;er ve her hamile kadın da karnındaki &ccedil;ocuğunu d&uuml;ş&uuml;r&uuml;r. İnsanları sarhoş g&ouml;r&uuml;rs&uuml;n; h&acirc;lbuki onlar sarhoş değillerdir. Ne var ki Allah&rsquo;ın azabı &ccedil;ok şiddetlidir&rdquo;.[4]&nbsp; Bu konuyu &ccedil;ok sade bir misalle tersim edilmesi (zihinlerde canlandırması) m&uuml;mk&uuml;nd&uuml;r. Kuyunlar s&uuml;r&uuml;s&uuml;ne kutrun saldırdığını d&uuml;ş&uuml;n&uuml;n&uuml;z. Bu durumda kuyunlar arasında &ouml;yle bir dehşet ve korku yayılır ki her birisi kendi derdine d&uuml;şer, başının derdine bakar ve kendini kurtarmaya &ccedil;alışır... Sura &uuml;f&uuml;r&uuml;ld&uuml;kten sonra herkes kendi amelleri tarafından rehin alınır ve kendini kurtarmaya &ccedil;alışır. Başak bir beyanla korku, dehşet ve ıstırap o denli onları perişan eder ki herkes bir birini unutur. Bu nedenle aşinalıklar ve akrabalık gibi nesebi bağlar ve buna benzer meseleler zihinlerden gider.</p>\r\n\r\n<p>\r\n	Ama &ldquo;bir diğerine y&ouml;neldiler ve bir birinden sorudular&hellip;&rdquo;. Şeklindeki ayetler ise g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bir diyalogun ger&ccedil;ekleşeceğinden s&ouml;z etmektedir. Bu diyalog ve sorular cennet ve cehennemde yerleştikten sonra ger&ccedil;ekleşecektir. Bu nedenle ayetler arasında &ccedil;elişki teşkil etmiyor. Kuranı kerim ayetlerinin s&ouml;ylediğine g&ouml;re Allahın iyi kulları cennetin &ccedil;eşitli maddi ve manevi nimetleri i&ccedil;indedirler ve cennetteki tahtlara yaslanmış ve arkadaşlarıyla razu niyazla (s&ouml;yleşi yapar) meşguld&uuml;rler. Bu esnada bazıları d&uuml;nyadaki hayatlarını ve arkadaşlarını hatırlarlar. Arkadaşları d&uuml;nyada iken onlardan kendi yolunu ayırt etti ve cennette bulunan kimseler arasında olması gerekirken yolunu değiştirdikten dolayı yerlerinin boş kaldığını d&uuml;ş&uuml;n&uuml;rler. Dolayısıyla akıbetlerinin ne olduğunu merak ederler ve nerede olduklarını &ouml;ğrenmek istiyorlar. Bu nedenle bir diğerlerine y&ouml;nelerek bir birinden onların durumunu sorarlar.&nbsp; Aşağıdaki ayeti kerime buna işaretle ş&ouml;yle der:&nbsp; &ldquo;bir diğerine y&ouml;neldiler ve bir birinden soruyorlar&hellip;&rdquo;.[5]</p>\r\n\r\n<p>\r\n	Aynı şekilde cehennemdekilerde bir biriyle diyalog ederler. M&uuml;crim ve su&ccedil;lu olanlar hakkında olan Saffat suresinin 27. ayeti kerime de onların cehenneme girmek &uuml;zere iken ş&ouml;yle diyeceklerini s&ouml;yor: &ldquo;fe akbele ba&rsquo;duhum ala ba&rsquo;diy yetesaelun&rdquo; yani &ldquo;onlar bir diğerine y&ouml;nelerek (bir birini su&ccedil;larcasına)&nbsp; bir diğerinden soru sorarlar&rdquo;. Kendi g&uuml;nahlarını başkasının &uuml;zerine atarlar. Tabi olanlar tabi olunan imamlarını su&ccedil;larlar. Tabi olunanlarda tabi olanları su&ccedil;lu bulurlar ki ş&ouml;yle diyorlar: &ldquo;onlar bir birilerine y&uuml;z&uuml;n&uuml; &ccedil;evirirler ve bir birinden soru sorarlar.&nbsp; &ldquo;fe akbele ba&rsquo;duhum ala ba&rsquo;diy yetesaelun&rdquo;. &ldquo;onlar bir diğerine y&ouml;nelerek (bir birini su&ccedil;larcasına)&nbsp; bir diğerinden soru sorarlar&rdquo;.</p>\r\n\r\n<p>\r\n	Sad suresinin 62, 63 ve 64. Ayetleri bu konuya en a&ccedil;ık şahitlik yapan şahittirler. Yine ş&ouml;yle derler: &ldquo;D&uuml;nyada kendilerini k&ouml;t&uuml; saydığımız adamları acaba neden g&ouml;remiyoruz?&rdquo; &ldquo;(Cehennemlik değillerdi de) biz onları alaya mı almış olduk, yoksa (buradalar da) g&ouml;zlerimizden mi ka&ccedil;tılar?&rdquo; Ş&uuml;phesiz bu, cehennemliklerin birbirleriyle &ccedil;ekişmesi kesin bir ger&ccedil;ektir&rdquo;.</p>\r\n\r\n<p>\r\n	Bu doğrultuda bazı ayetler var olmakta ve şunu izah etmektedirler ki cennetlikler ile cennetlikler arasında da konuşmalar s&ouml;z konusudur. Ayetler ş&ouml;yle buyuruyorlar: &ldquo;Onlar cennetlerdedirler. Birbirlerine su&ccedil;lular hakkında sorular sorarlar ve d&ouml;n&uuml;p onlara ş&ouml;yle derler: &ldquo;Sizi Sekar&rsquo;a (cehenneme) ne soktu?&rdquo; Diye uzaktan uzağa sorarlar. Onlar ş&ouml;yle derler: &ldquo;Biz namaz kılanlardan değildik&hellip;&rdquo;. Buna binaen bu ayetleri yan yana koyup onlar &uuml;zerinde dakik d&uuml;ş&uuml;n&uuml;p ve tefekk&uuml;r edersek bu ayetler arasında hi&ccedil;bir tezat ve &ccedil;elişkinin bulunmadığı &ccedil;ok a&ccedil;ık bir şekilde ortaya &ccedil;ıkacaktır.</p>\r\n\r\n<p>\r\n	Elbette bu ayetler arasındaki cem etme hakkında daha farklı g&ouml;r&uuml;şlerde belirtilmiştir. Onlardan birsi şudur: M&uuml;min&uuml;n suresinin 101. ayetinde kıyamette iki t&uuml;r fenomene işaret edilmiştir: Onlardan birisi neseplik ilişkilerin ge&ccedil;ersizliğidir. Zira akrabalık ve kabilelilik ilişkisi bu d&uuml;nyadaki yaşam sistemine h&acirc;kim olan bir kuraldır. Bu kural sebep olur ki bir&ccedil;ok sanık bir&ccedil;ok cezalardan ka&ccedil;a bilsin. Veya akrabalarından yardım alarak kendi sorunlarını &ccedil;&ouml;ze bilsin. Ama kıyamet g&uuml;n&uuml;nde insan kendi ameliyle baş başa kalacaktır. Hi&ccedil; kimseyi; hata kardeşini, oğlunu ve babasını savunamaz. Onun su&ccedil;unu &uuml;zerine alamaz. Bu kurala g&ouml;re &ldquo;la yetesaelune&rdquo; c&uuml;mlesi şu anlama gelmektedir ki onlar bir diğerinden yardım dilemeyeceklerdir. Zira biliyorlardır ki bu istek anlamsız ve hi&ccedil;bir ge&ccedil;erliliği yoktur.[6]</p>\r\n\r\n<p>\r\n	Hulasa: Yukarıdaki ayetlerin muhtevasında dikkatli bir şekilde tefekk&uuml;r edilise bu sorunun cevabı a&ccedil;ığa kavuşur. Zira ayetler bu diyalog ve sorular cennet ve cehenneme girmek &uuml;zere iken veya oralara yerleştikten sonrayla alakalıdır. Bir birinden soru sormayı nefiy edilmesi ise dirilmenin ilk merhalesiyle alakalıdır. Ki bu sırada korku, ıstırap ve dehşetin h&acirc;kim olduğu bir d&ouml;nemdir. Bu d&ouml;nemde insanın girmiş olduğu bu durum insanları perişan bir duruma sokmuş dolayısıyla onları tamamen birbirine unutturur. Elbette bazılarına g&ouml;re soru sormamak, konuşmamak ve diğer diyaloglar kurmamak anlamında değil, bilakis bir şey istememek anlamındadır.</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1] İbni Menzur, &ldquo;lisanul &ndash; arap&rdquo;, s-e-l madesi:..</p>\r\n\r\n<p>\r\n	[2] M&uuml;min&uuml;n, 101; Kasas, 66.</p>\r\n\r\n<p>\r\n	[3] Saffat, 27, 50; Tur, 25; M&uuml;dessir, 40</p>\r\n\r\n<p>\r\n	[4] Hac, 2,&rdquo;Yevme teravneha tezhel&uuml; k&uuml;ll&uuml; m&uuml;rdiatin amma erdaat ve tedau k&uuml;ll&uuml; zati hamlin hamleha ve teran nase s&uuml;kara ve ma h&uuml;m bi s&uuml;kara ve lakinne azabellahi şedid&rdquo;</p>\r\n\r\n<p>\r\n	[5] MEKARİMİ ŞİRAZİ, Nasır, &ldquo;Tefsir-İ N&uuml;m&uuml;ne&rdquo;, Tahran: darul &ndash; kutubil islamiye, 1374, şemsi,&nbsp; c. 19, s. 61.</p>\r\n\r\n<p>\r\n	[6] &ldquo;Tefsir-İ N&uuml;m&uuml;ne&rdquo;, Tahran: darul &ndash; kutubil islamiye, 1374, şemsi,&nbsp; c. 14, s. 327.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Genel anlamda kuranı kerim ayetleri arasında ve &ouml;zel anlamda soruda zikredilen ayetler arasında &ccedil;elişki ve tezat bulunmamaktadır. Zira &ldquo;o g&uuml;nde hi&ccedil; kimse başka bir kimseden sual etmez ve y&acirc;rdim dilemez&rdquo; şeklindeki ayetler, dirilmenin ilk merhalesine işaret etmektedir. Bu da o g&uuml;n&uuml;n &ccedil;ok dehşetli bir g&uuml;n ve o g&uuml;nde insanların şaşkınlık i&ccedil;inde olduğu i&ccedil;indir. İşte bu şaşkınlık ve dehşetin şiddetinden dolayıdır ki insanlar birbirinden ka&ccedil;ıyor ve bir birini tanımıyorlar. O g&uuml;nde insanlar &ouml;yleli bir dehşete kapılırlar ve hesaba &ccedil;ekilme ve ilahi azaba yakalanma korkusu o denli şiddetlidir ki o esnada hi&ccedil; kimse başka bir kimsenin haletinden hi&ccedil;bir şey soramazlar. &nbsp;Ama insanların bir diğerlerinden soru soracaklar (bir şeyler isterler) şeklinde olan ayetler ki ş&ouml;yle buyuruyorlar: &ldquo;bir diğerine y&ouml;neldiler ve bir birinden sorudurlar&hellip;&rdquo;. Bu diyalog ve sorular cennet ve cehennemde yerleştikten sonradır. Buna binaen eğer bu ayetleri yan yana koyar ve &uuml;zerlerinde dikkatlice d&uuml;ş&uuml;n&uuml;r ve tefekk&uuml;r edilirse aralarında hi&ccedil;bir tezat ve &ccedil;elişki bulunmadığı a&ccedil;ık bir şekil g&ouml;r&uuml;lecektir.','&nbsp;Bu soruyu cevaplandırmak bağlamında şunu s&ouml;ylemek gerekir: Bu ayetlerde zahiri olarak kendini g&ouml;steren bu &ccedil;elişkilere biraz dikkat ve derinlemesine bakarsak bertaraf olmaları kolay olacaktır. Kuranın icazı bağlamında s&ouml;ylemişlerdir ki kuranın hi&ccedil;bir ayeti başka bir ayetini nefiy etmez. İşte bu, kalıcı ve Cavidan olan bu kuranın mucizelerinden bir tanesidir. Bu soru ve zahiri &ccedil;elişki m&uuml;fessirlerin zihnine de gelmiş ve tefsir kitaplarında zikir etmişlerdir. Ş&ouml;yle ki;&nbsp; Kuranı kerimin bazı ayetlerinden a&ccedil;ık bir şekilde anlaşılıyor ki kıyamet g&uuml;n&uuml; ger&ccedil;ekleştikten sonra insanlar bir diğerinden soru soracaklardır. Saffat suresinin 27. ayeti kerimesi bunlardan bir &ouml;rnektir. Bu ayeti kerime cehenneme girmek &uuml;zere olan su&ccedil;lular ve m&uuml;crimler hakkındadır ki ş&ouml;yle buyuruyor: &ldquo;akbele ba&rsquo;duhum ala ba&rsquo;diy yetesaelun&rdquo;. Yani onlar birbirine y&ouml;nelip bir diğerinden (&ccedil;ekişircesine) soru sorarlar.\r\n\r\n\r\n	Aynı surenin 50. Ayetinde cennetliklerden bahis ediliyor ki bunlar cennette istikrar bulduklarında birbirine y&ouml;nelip birbirinden (d&uuml;nyada inhiraftan dolayı yolunu saptırmış kendilerinden ayrılıp cehenneme giden arkadaşları hakkında) sorarlar. &ldquo;fe akbele ba&rsquo;duhum ala ba&rsquo;diy yetesaelun&rdquo;.\r\n\r\n\r\n	Bu ayetin benzeri &ldquo;Tur&rdquo; suresinin 25. ayetinde gelmiştir. Şimdi sorulacak soru şu: Bu ayetler &ldquo;kıyamette birbirinden soru sormazlar&rdquo; şeklinde olan &ldquo;m&uuml;&rsquo;min&uuml;n&rdquo;&nbsp;&nbsp; suresinin 101.ayetiyle nasıl uyuşuyor?\r\n\r\n\r\n	&Ouml;ns&uuml;z olarak demek lazım ki; l&uuml;gat kitapları &ldquo;yetesaelune&rdquo; kelimesi hakkında ş&ouml;yle demişlerdir: &ldquo;sual&rdquo; kelimesi hem birbirinden sormak anlamına ve hem yardım dilemek anlamına gelir.[1]\r\n\r\n\r\n	Kuran ayetlerine dikkat ettiğimizde kıyamette soru sorup ve soru sormama meselesi, soru unvanıyla altı ayette geldiğini m&uuml;şahede ederiz. Bu altı yerden ikisi birbirinden sorma anlamında olan &ldquo;sual&rdquo; k&ouml;k&uuml;nden ve &ldquo;la yetesaelun&rdquo;[2] şeklinde gelmiştir. Birbirinden sorarlar anlamında olup sual k&ouml;k&uuml;nden &ldquo;yetesaelun&rdquo;[3] şeklinde de d&ouml;rt ayette gelmiştir.\r\n\r\n\r\n	Bilinmelidir ki kuran ayetlerinin arasında hi&ccedil;bir tezat ve &ccedil;elişki bulunmamaktadır. Zira &ldquo;o g&uuml;nde hi&ccedil; kimse başka bir kimseden sual etmez ve y&acirc;rdim dilemez&rdquo; şeklindeki ayetler dirilmenin ilk merhalesine işaret etmektedir. Bu da o g&uuml;n&uuml;n &ccedil;ok dehşetli bir g&uuml;n ve o g&uuml;nde insanların şaşkınlık i&ccedil;inde olduğu i&ccedil;indir. İşte bu şaşkınlık ve dehşetin şiddetinden dolayıdır ki insanlar birbirinden ka&ccedil;ıyor ve bir birini tanımıyorlar. O g&uuml;nde insanlar &ouml;yleli bir dehşete kapılırlar. Hesaba &ccedil;ekilme ve ilahi azaba yakalanma korkusu insanlar nezdinde o denli şiddetlidir ki her kes kendi haliyle meşgul dolayısıyla başka kimsenin haletini d&uuml;ş&uuml;nme fırsatını bulamaz ta onun durumundan sorsun. O g&uuml;n &ouml;yle bir g&uuml;nd&uuml;r ki anne s&uuml;t emen &ccedil;ocuğundan gaflet eder, Kardeş kardeşini unutur,&nbsp; İnsanlar sarhoş olmuş olan insanlar gibi g&ouml;r&uuml;n&uuml;rler ama sarhoş değildirler. Hac suresinin başındaki ayet bu durumu ş&ouml;yle anlatıyor: &ldquo;Onu g&ouml;receğiniz g&uuml;n, her emzikli kadın emzirmekte olduğu &ccedil;ocuğundan ge&ccedil;er ve her hamile kadın da karnındaki &ccedil;ocuğunu d&uuml;ş&uuml;r&uuml;r. İnsanları sarhoş g&ouml;r&uuml;rs&uuml;n; h&acirc;lbuki onlar sarhoş değillerdir. Ne var ki Allah&rsquo;ın azabı &ccedil;ok şiddetlidir&rdquo;.[4]&nbsp; Bu konuyu &ccedil;ok sade bir misalle tersim edilmesi (zihinlerde canlandırması) m&uuml;mk&uuml;nd&uuml;r. Kuyunlar s&uuml;r&uuml;s&uuml;ne kutrun saldırdığını d&uuml;ş&uuml;n&uuml;n&uuml;z. Bu durumda kuyunlar arasında &ouml;yle bir dehşet ve korku yayılır ki her birisi kendi derdine d&uuml;şer, başının derdine bakar ve kendini kurtarmaya &ccedil;alışır... Sura &uuml;f&uuml;r&uuml;ld&uuml;kten sonra herkes kendi amelleri tarafından rehin alınır ve kendini kurtarmaya &ccedil;alışır. Başak bir beyanla korku, dehşet ve ıstırap o denli onları perişan eder ki herkes bir birini unutur. Bu nedenle aşinalıklar ve akrabalık gibi nesebi bağlar ve buna benzer meseleler zihinlerden gider.\r\n\r\n\r\n	Ama &ldquo;bir diğerine y&ouml;neldiler ve bir birinden sorudular&hellip;&rdquo;. Şeklindeki ayetler ise g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bir diyalogun ger&ccedil;ekleşeceğinden s&ouml;z etmektedir. Bu diyalog ve sorular cennet ve cehennemde yerleştikten sonra ger&ccedil;ekleşecektir. Bu nedenle ayetler arasında &ccedil;elişki teşkil etmiyor. Kuranı kerim ayetlerinin s&ouml;ylediğine g&ouml;re Allahın iyi kulları cennetin &ccedil;eşitli maddi ve manevi nimetleri i&ccedil;indedirler ve cennetteki tahtlara yaslanmış ve arkadaşlarıyla razu niyazla (s&ouml;yleşi yapar) meşguld&uuml;rler. Bu esnada bazıları d&uuml;nyadaki hayatlarını ve arkadaşlarını hatırlarlar. Arkadaşları d&uuml;nyada iken onlardan kendi yolunu ayırt etti ve cennette bulunan kimseler arasında olması gerekirken yolunu değiştirdikten dolayı yerlerinin boş kaldığını d&uuml;ş&uuml;n&uuml;rler. Dolayısıyla akıbetlerinin ne olduğunu merak ederler ve nerede olduklarını &ouml;ğrenmek istiyorlar. Bu nedenle bir diğerlerine y&ouml;nelerek bir birinden onların durumunu sorarlar.&nbsp; Aşağıdaki ayeti kerime buna işaretle ş&ouml;yle der:&nbsp; &ldquo;bir diğerine y&ouml;neldiler ve bir birinden soruyorlar&hellip;&rdquo;.[5]\r\n\r\n\r\n	Aynı şekilde cehennemdekilerde bir biriyle diyalog ederler. M&uuml;crim ve su&ccedil;lu olanlar hakkında olan Saffat suresinin 27. ayeti kerime de onların cehenneme girmek &uuml;zere iken ş&ouml;yle diyeceklerini s&ouml;yor: &ldquo;fe akbele ba&rsquo;duhum ala ba&rsquo;diy yetesaelun&rdquo; yani &ldquo;onlar bir diğerine y&ouml;nelerek (bir birini su&ccedil;larcasına)&nbsp; bir diğerinden soru sorarlar&rdquo;. Kendi g&uuml;nahlarını başkasının &uuml;zerine atarlar. Tabi olanlar tabi olunan imamlarını su&ccedil;larlar. Tabi olunanlarda tabi olanları su&ccedil;lu bulurlar ki ş&ouml;yle diyorlar: &ldquo;onlar bir birilerine y&uuml;z&uuml;n&uuml; &ccedil;evirirler ve bir birinden soru sorarlar.&nbsp; &ldquo;fe akbele ba&rsquo;duhum ala ba&rsquo;diy yetesaelun&rdquo;. &ldquo;onlar bir diğerine y&ouml;nelerek (bir birini su&ccedil;larcasına)&nbsp; bir diğerinden soru sorarlar&rdquo;.\r\n\r\n\r\n	Sad suresinin 62, 63 ve 64. Ayetleri bu konuya en a&ccedil;ık şahitlik yapan şahittirler. Yine ş&ouml;yle derler: &ldquo;D&uuml;nyada kendilerini k&ouml;t&uuml; saydığımız adamları acaba neden g&ouml;remiyoruz?&rdquo; &ldquo;(Cehennemlik değillerdi de) biz onları alaya mı almış olduk, yoksa (buradalar da) g&ouml;zlerimizden mi ka&ccedil;tılar?&rdquo; Ş&uuml;phesiz bu, cehennemliklerin birbirleriyle &ccedil;ekişmesi kesin bir ger&ccedil;ektir&rdquo;.\r\n\r\n\r\n	Bu doğrultuda bazı ayetler var olmakta ve şunu izah etmektedirler ki cennetlikler ile cennetlikler arasında da konuşmalar s&ouml;z konusudur. Ayetler ş&ouml;yle buyuruyorlar: &ldquo;Onlar cennetlerdedirler. Birbirlerine su&ccedil;lular hakkında sorular sorarlar ve d&ouml;n&uuml;p onlara ş&ouml;yle derler: &ldquo;Sizi Sekar&rsquo;a (cehenneme) ne soktu?&rdquo; Diye uzaktan uzağa sorarlar. Onlar ş&ouml;yle derler: &ldquo;Biz namaz kılanlardan değildik&hellip;&rdquo;. Buna binaen bu ayetleri yan yana koyup onlar &uuml;zerinde dakik d&uuml;ş&uuml;n&uuml;p ve tefekk&uuml;r edersek bu ayetler arasında hi&ccedil;bir tezat ve &ccedil;elişkinin bulunmadığı &ccedil;ok a&ccedil;ık bir şekilde ortaya &ccedil;ıkacaktır.\r\n\r\n\r\n	Elbette bu ayetler arasındaki cem etme hakkında daha farklı g&ouml;r&uuml;şlerde belirtilmiştir. Onlardan birsi şudur: M&uuml;min&uuml;n suresinin 101. ayetinde kıyamette iki t&uuml;r fenomene işaret edilmiştir: Onlardan birisi neseplik ilişkilerin ge&ccedil;ersizliğidir. Zira akrabalık ve kabilelilik ilişkisi bu d&uuml;nyadaki yaşam sistemine h&acirc;kim olan bir kuraldır. Bu kural sebep olur ki bir&ccedil;ok sanık bir&ccedil;ok cezalardan ka&ccedil;a bilsin. Veya akrabalarından yardım alarak kendi sorunlarını &ccedil;&ouml;ze bilsin. Ama kıyamet g&uuml;n&uuml;nde insan kendi ameliyle baş başa kalacaktır. Hi&ccedil; kimseyi; hata kardeşini, oğlunu ve babasını savunamaz. Onun su&ccedil;unu &uuml;zerine alamaz. Bu kurala g&ouml;re &ldquo;la yetesaelune&rdquo; c&uuml;mlesi şu anlama gelmektedir ki onlar bir diğerinden yardım dilemeyeceklerdir. Zira biliyorlardır ki bu istek anlamsız ve hi&ccedil;bir ge&ccedil;erliliği yoktur.[6]\r\n\r\n\r\n	Hulasa: Yukarıdaki ayetlerin muhtevasında dikkatli bir şekilde tefekk&uuml;r edilise bu sorunun cevabı a&ccedil;ığa kavuşur. Zira ayetler bu diyalog ve sorular cennet ve cehenneme girmek &uuml;zere iken veya oralara yerleştikten sonrayla alakalıdır. Bir birinden soru sormayı nefiy edilmesi ise dirilmenin ilk merhalesiyle alakalıdır. Ki bu sırada korku, ıstırap ve dehşetin h&acirc;kim olduğu bir d&ouml;nemdir. Bu d&ouml;nemde insanın girmiş olduğu bu durum insanları perişan bir duruma sokmuş dolayısıyla onları tamamen birbirine unutturur. Elbette bazılarına g&ouml;re soru sormamak, konuşmamak ve diğer diyaloglar kurmamak anlamında değil, bilakis bir şey istememek anlamındadır.\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1] İbni Menzur, &ldquo;lisanul &ndash; arap&rdquo;, s-e-l madesi:..\r\n\r\n\r\n	[2] M&uuml;min&uuml;n, 101; Kasas, 66.\r\n\r\n\r\n	[3] Saffat, 27, 50; Tur, 25; M&uuml;dessir, 40\r\n\r\n\r\n	[4] Hac, 2,&rdquo;Yevme teravneha tezhel&uuml; k&uuml;ll&uuml; m&uuml;rdiatin amma erdaat ve tedau k&uuml;ll&uuml; zati hamlin hamleha ve teran nase s&uuml;kara ve ma h&uuml;m bi s&uuml;kara ve lakinne azabellahi şedid&rdquo;\r\n\r\n\r\n	[5] MEKARİMİ ŞİRAZİ, Nasır, &ldquo;Tefsir-İ N&uuml;m&uuml;ne&rdquo;, Tahran: darul &ndash; kutubil islamiye, 1374, şemsi,&nbsp; c. 19, s. 61.\r\n\r\n\r\n	[6] &ldquo;Tefsir-İ N&uuml;m&uuml;ne&rdquo;, Tahran: darul &ndash; kutubil islamiye, 1374, şemsi,&nbsp; c. 14, s. 327.\r\n\r\n\r\n	&nbsp;'),(236,'tr236','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Eğer s&uuml;t verme s&uuml;resini anlatmaktan maksat vacip olan h&uuml;km&uuml; belirtmek olmuş olsaydı şu işk&acirc;l varit olabilirdi. Zira 9 aylık hamilelik ile 24 ay s&uuml;t vermenin toplamı 30 ay değil 33 ay olacaktı. Oysaki kuranın s&ouml;ylediğine g&ouml;re ikisi toplam olarak 30 aydır. Bu s&uuml;re miktarınca s&uuml;t vermek vacip değildir. Bilakis belirtilen bu miktar s&uuml;re s&uuml;t verme s&uuml;resini tamamlamak isteyen anneler i&ccedil;in belirlenmiş olmaktadır. Bu nedenledir ki eğer ayni ayetin devamında zikredilen şartlara dikkat edilirse bu s&uuml;re dolmadan &ccedil;ocuğu s&uuml;tten ayırmak caizdir. Dolayısıyla dokuz aylık hamile olan bayan 21 aylık (s&uuml;t vermenin en az s&uuml;resi) &ccedil;ocuğunu s&uuml;tten ayırabilir ki bunun toplam s&uuml;resi 30 ay oluyor ve Ahkaf suresinin 15. Ayeti de bu durumun reel &ouml;rneğidir. Eğer 24 ay s&uuml;re miktarınca s&uuml;t verilmesinin vacip olduğunu farz etsek bu durumda hamilelik d&ouml;nemi kesinlik 9 ay olması gerekir ve bundan ne fazla ne az olmaması gerekir bir durum s&ouml;z konusu değildir. Zira kadınlara g&ouml;re hamilelik s&uuml;resi değişiyor. Buna binaen &ccedil;ocuğunu 6 ayda doğurup 24 ay &ccedil;ocuğuna s&uuml;t veren bayanın durumu bu ayetin bir diğer &ouml;rneğidir. Bakare suresinin 233. S&uuml;t s&uuml;resini iki sene olduğunu beyan eden lukman suresinin 14.ayetlerini, s&uuml;t ile hamilelik d&ouml;nemini toplam olarak 30 ay olarak a&ccedil;ıklayan ahkaf suresinin 15. ayetinin yanına koyarsak s&uuml;t emzirme s&uuml;resi olan 24 ayı, 30 aydan &ccedil;ıkardığımızda hamileliğin en az miktarı ortaya &ccedil;ıkacaktır ki 6 aydır. Dolayısıyla hamilelik d&ouml;neminin sadece 9 ay ve 24 ay s&uuml;t vermenin vacip olduğunu s&ouml;ylersek ayetler arasında ihtilaf v&uuml;cuda gelir. Ama eğer hamilelik ayını 9 aya mahdut etmesek ki değildir bu durumda ihtilaf s&ouml;z konusu olmayacaktır.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;&nbsp;&nbsp;&nbsp; &ldquo;Anneler &ccedil;ocuklarına tam iki yıl s&uuml;t versinler&rdquo;[1] acaba iki yıl &ccedil;ocuğa s&uuml;t emzirmek vacip midir?</p>\r\n\r\n<p>\r\n	Ayeti kerime vacip olduğuna delalet etmiyor. Zira devamında ş&ouml;yle buyuruyor: &ldquo;s&uuml;t emzirme d&ouml;nemini tamamlamak isteyen anneler i&ccedil;indir bu&rdquo;. Yani s&uuml;t emzirme d&ouml;nemini tamamlamayı annenin isteğine bırakmış. Dolayısıyla s&uuml;t emzirme m&uuml;ddetinin tamamlanması vacip değildir. Bir diğer kısımda da ş&ouml;yle buyuruyor: &ldquo;meşveret ve rızalık olduğu takdirde &ccedil;ocuğu s&uuml;tten kesebilirler&rdquo;. Dolayısıyla bu m&uuml;ddetin a&ccedil;ıklanması vacip olmadığı anlaşılıyor.[2]&nbsp; Anneler &ccedil;ocuklarına iki yıl k&acirc;mil bir şekilde s&uuml;t emzirebilirler. İstedikleri takdirde s&uuml;t emzirme hakkını k&acirc;mil bir şekilde istifade edebilirler. &Ccedil;ocuğun iki senesi dolmadan onu s&uuml;tten ayırabilirler ve bu işin yapılması i&ccedil;in anne ve babanın rızası k&acirc;fidir. Belki de &ccedil;ocuğun hakkı korunması ve anne ve babanın hakkının temin edilmesi i&ccedil;in ikisi aralarında meşveret etmelidirler. S&uuml;t emzirmek i&ccedil;in belirtilen m&uuml;ddetin tamamında annenin &ccedil;ocuğuna s&uuml;t emzirmesi m&uuml;stahaptır. Belirlenen m&uuml;ddet ise tam iki yıldır. Ama eğer az s&uuml;t emzirmek istiyorsa en azı 21 aydır.[3]</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Acaba b&uuml;t&uuml;n &ccedil;ocuklar bu h&uuml;k&uuml;mde m&uuml;şterek midirler? İbni Abbas gibi bazı m&uuml;fessirler şu inan&ccedil;tadır ki bu miktar (iki yıl) her &ccedil;ocuk i&ccedil;in sabit değildir. Bu h&uuml;k&uuml;m sadece altı ayda doğmuş olan &ccedil;ocuklar i&ccedil;in ge&ccedil;erlidir.[4] İbni Abasın bu bağlamdaki delili ahkaf suresinin 15. Ayetidir. Bu ayet hamilelik ile s&uuml;tten ayırma m&uuml;ddetinin toplam olarak 30 ay olduğuna delalet ediyor. Dolayısıyla hamilelik m&uuml;ddeti azaldığı oranda emzirmenin m&uuml;ddeti fazlalaşır ve hamilelik m&uuml;ddeti fazlalaştığı oranda emzirme m&uuml;ddeti azalır.[5]<br />\r\n	&nbsp;&nbsp;&nbsp; Hamileliğin en az m&uuml;ddeti ne kadardır? Şeyh-i M&uuml;fit (r.a) &ldquo;el-irşat&rdquo; kitabında ş&ouml;yle naklediyor. İkinci halife d&ouml;neminde evlilikten altı ay sonra &ccedil;ocuk doğuran bir bayanı halifenin yanına getirdiler, ondan recim etmesini dilediler. M&uuml;minlerin emiri Hz. Ali ona engel oldu ve bu ayetler esasınca bu &ccedil;ocuğun başkasından (zina &ccedil;ocuğu değil) hanımın kocasından olabildiğini ispatlıyor.&nbsp; Hz. Ali ş&ouml;yle buyuruyor: Allah teala hamileliğin başlangı&ccedil; d&ouml;neminin ve &ccedil;ocuğun emzirmekten kesmesi hakkında Allah u Teala ş&ouml;yle buyuruyor: &ldquo;hamileliği ve s&uuml;tten kesmesi 30 aydır. S&uuml;t verme s&uuml;resinin ne kadar olduğu hakkında da iki yıl olduğunu s&ouml;yl&uuml;yor. Dolayısıyla eğer kadın &ccedil;ocuğuna iki yıl s&uuml;t verirse ve (diğer taraftan) hamilelik ve emzirmenin toplam s&uuml;resi 30 ay olursa (netice itibariyle) hamilelik d&ouml;nemi altı ay olacaktır. İkinci halife bu a&ccedil;ıklamayı duyduktan sonra kadını serbest bıraktı ve bu h&uuml;km&uuml; İslamda kararlaştırdı. Ondan sonra Peygamberin (s.a.a.) ashapları ve onlardan sonra ta g&uuml;n&uuml;m&uuml;ze kadar bu h&uuml;kme amel edilmiştir.[6]</p>\r\n\r\n<p>\r\n	Allame Tabatabai kendi tefsirinde Suyuti&rsquo;nin &ldquo;d&uuml;r&uuml;&rsquo;l - mensur&rdquo;[7] adlı eserinden bu rivayeti naklediyor. Allame Tabatabai Ahkaf suresinin 15, bakara suresinin 233 ve Lukman suresinin 14. ayetlerinden şu neticeyi alıyor: Hamileliğin en az m&uuml;ddeti altı aydır. Buna binaen 30 aydan iki yılın &ccedil;ıkarmasıyla hamileliğin en az miktarı 6 ay ve emzirmenin fıkıhsal h&uuml;km&uuml; en &ccedil;ok medeti 24 ay olduğu anlaşılmaktadır. Eğer &ccedil;ocuk yedi ayda veya sekiz ayda ya dokuz ay annesinin karnında kalırsa doğumundan sonra emzirmenin en az m&uuml;ddeti sırasıyla 23, 22 ve 21 aydır. Şeyh-i Tusi ve İslamın Emini olan Tabereisi ibni Abbasın s&ouml;z&uuml;n&uuml; naklettikten sonra ş&ouml;yle yazıyor: Alimlerimizin naklettiği rivayetlerden de aynı bu konu anlaşılmaktadır. Zira onlar ş&ouml;yle nakletmişlerdir: 21 aydan daha az &ccedil;ocuğu emzirmek &ccedil;ocuğa zul&uuml;md&uuml;r.[8]</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Rivayetlerce emzirmenin en az m&uuml;ddeti:</p>\r\n\r\n<p>\r\n	&ldquo;Vesailu&rsquo;ş &ndash; şia&rdquo; adlı kitaptan nakledilen iki rivayet esasınca emzirmenin m&uuml;ddetinin en az s&uuml;resi 21 ay olabilir ve ondan az caiz değildir.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; İmam sadık ş&ouml;yle buyuruyor: Vacip olan emzirmenin miktarı 21 aydır. Dolayısıyla bu miktardan az &ccedil;ocuğunu emziren kadın su&ccedil;ludur ve eğer emzirme d&ouml;nemini tamamlamak istiyorsa iki yıl matluptur&rdquo;.[9]<br />\r\n	&nbsp;&nbsp;&nbsp; Yine İmam sadıktan (a.s.) ş&ouml;yle buyurmaktadır: &ldquo;s&uuml;t emzirmenin s&uuml;resi 21 aydır. Dolayısıyla bu miktardan az s&uuml;t emzirmek &ccedil;ocuğa zul&uuml;m yapıldığı sayılmaktadır&rdquo;.[10]</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; &Ccedil;ocukların emzirme h&uuml;km&uuml;ndeki m&uuml;ştereklilikleri: M&uuml;fessirlerden bir grup iki yıllık bir m&uuml;ddet b&uuml;t&uuml;n &ccedil;ocuklar i&ccedil;in sabit bir h&uuml;k&uuml;m olduğuna inanmaktadır. 21 ay miktarınca bir m&uuml;ddet sadece altı ayda d&uuml;nyaya gelen &ccedil;ocuklara has olduğunu s&ouml;ylemek ayetlerin zahiriyle uyuşmadığını savunurlar. Ayetin zahiri: &ldquo;el-validatu yurdi&rsquo;ine evladeh&uuml;nne hevlen kamileyn&hellip;&rdquo;, bu ayetin zahiri &ccedil;ocuğun doğumundan sonra tam iki sene &ccedil;ocuğu emzirme hakkı ispatlanmaktadır. &Ccedil;ocuğun anne rahminde durması ve orada gıda g&ouml;rmesi bu miktarda eser bıkamaz. Dolayısıyla b&uuml;t&uuml;n &ccedil;ocuklar tam iki sene annenin s&uuml;t&uuml;nden emzirme hakkına sahiptirler ve anne de tam iki sene &ccedil;ocuğunu emzirme hakkına sahiptir.[11]<br />\r\n	&nbsp;&nbsp;&nbsp; Hulasa ve netice: &ldquo;Yurdi&rsquo;ne = emziriyorlar&rdquo; kelimesi haber şeklinde olup ondan emir anlamı anlaşılıyor ve emrin m&uuml;stahap olduğu a&ccedil;ıktır. (Validat) kelimesi b&uuml;t&uuml;n annelerin durumunu kapsıyor ki şunlardan ibarettirler: Altı ayda, yedi ayda, sekiz ayda ve dokuz ayda &ccedil;ocuklarını doğuran anneler. Anlatılan konular dikkate alındığında ayeti kerime emzirme h&uuml;km&uuml;n&uuml; a&ccedil;ıklama makamında ve b&uuml;t&uuml;n &ccedil;ocukları mezk&ucirc;r h&uuml;kme karşı ayni seviyededirler. Yani b&uuml;t&uuml;n &ccedil;ocuklar iki sene k&acirc;mil bir şekilde s&uuml;t emmek hakkına sahiptirler. Sadece altı ayda doğurmuş olanlar değil. Eğer altı ayda doğurursa 24 ay s&uuml;t emzirir ve dokuz ayda doğurursa genel yerlerde bu da ayetin genelliği kapsamına girer. Yani o da iki sene s&uuml;t emzirmesi gerekir. Ama bu h&uuml;k&uuml;m m&uuml;stahaptır. Dolayısıyla eğer emzirme medetinin en azıyla yetinirse ahkaf suresinin 15. Ayetin reel &ouml;rneği kapsamına girer. Yani emzirmenin en az m&uuml;ddeti 9 ay hamileliğiyle birlikte toplam olarak 30 aydır. Eğe iki yıl s&uuml;t emerse bakara suresinin 233.ayetin m&uuml;stahap olan h&uuml;km&uuml;ne amel etmiş olur ki ahkaf suresinin 15. Ayetiyle tezat teşkil etmiyor. Zira iki sene k&acirc;mil bir şekilde emzirmek anne &uuml;zerinde vacip değildir ta iki sene tamamlamak zorunda kalsın. Ayeti emzirme medetinin en az s&uuml;resine (21 ay) hamletmekte m&uuml;mk&uuml;nd&uuml;r. Dolaysıyla eğer iki sene s&uuml;t vermek vaciptir şeklinde s&ouml;ylemiş ve daha sonra hamilelik s&uuml;resi ile s&uuml;tten ayırma s&uuml;resinin toplam m&uuml;ddeti 30 aydır s&ouml;yleseydi &ccedil;elişki olduğu a&ccedil;ık olurdu. Buna binaen (dokuz ayın) reel &ouml;rneklerinden birisi altı ayda d&uuml;nyaya gelen &ccedil;ocuktur ki bu &ccedil;ocuk iki yıl kamil bir şekilde s&uuml;t emer. (Hamileliğin en az m&uuml;ddeti + s&uuml;t emzirmenin en fazla m&uuml;ddeti) {6+24=30} bir diğer &ouml;rnekte 9 ayda doğmuş olan &ccedil;ocuk 21 s&uuml;t emer. (s&uuml;t emmenin en az miktarı + normal hamilelik) {9+21=30}.</p>\r\n\r\n<p>\r\n	&nbsp;-----------------</p>\r\n\r\n<p>\r\n	[1] Bakara, 233.</p>\r\n\r\n<p>\r\n	[2] Fahrurazi, &ldquo;Tefsiri Kebir&rdquo;, baskı, 1, Tahran: daru&rsquo;l &ndash; kutubi&rsquo;l - ilmiye, c. 6, s. 118.</p>\r\n\r\n<p>\r\n	[3] Şehid-i sani, &ldquo;Şerh-u Lum&rsquo;a&rdquo;, kitabi nikah, babur &ndash; rıza.</p>\r\n\r\n<p>\r\n	[4] Ali fazl, b. Hasan, &ldquo;mecmeul beyan fi tefsiril kuran&rdquo;, baskı, 1, sazman evkaf ve Hayriye, intişarati usve, 1426 hicri kameri, 1384, hicri şemsi, c. 2, s. 171; Tusi, Muhammed b. Hasan, &ldquo;et-tibyan fi tefsiril kuran&rdquo;, baskı 1, m&uuml;esesei neşri İslami (camiatul muderrisin), c. 3, s. 373.</p>\r\n\r\n<p>\r\n	[5].&nbsp; Fahrurazi, &ldquo;Tefsiri Kebir&rdquo;, baskı, 1, Tahran: daru&rsquo;l &ndash; kutubi&rsquo;l - ilmiye, c. 6, s. 118.</p>\r\n\r\n<p>\r\n	[6] Şeyh-i Mufit, &ldquo;El-İrşad-u fi Marifeti H&uuml;cecillah Ala&rsquo;l - İbad&rdquo;, terc&uuml;me: seyit Haşim Resuli Mahallati, naşır: ilmiye İslami, c. 1, s. 197; deylemi, &ldquo;İrşadu&rsquo;l Kulub&rdquo;, Necef: elmetbaatu el-hayderiye, c. 2, s. 6.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	[7] Suyuti, &ldquo;Dur&uuml;&rsquo;l - Mensur&rdquo;, c. 6, s. 40, &ldquo;El-Mizan&rdquo;dan alıntı,</p>\r\n\r\n<p>\r\n	[8] Ali fazl, b. Hasan, &ldquo;Mecmeul Beyan fi Tefsiril Kuran&rdquo;, c. 2, s. 171; &ldquo;tibyan&rdquo;, c. 3, s. 373.</p>\r\n\r\n<p>\r\n	[9] El-Hur el-Amuli, Muhammed b. El-Hasan, &ldquo;vesailuş &ndash; şia&rdquo;,baskı, 3, Beyrut/L&uuml;bnan: m&uuml;esesei alulbeyt (a.s.) li ihyait - turas, 1429 hicri kameri, c. 21, s. 454, hadis no: 27564.</p>\r\n\r\n<p>\r\n	[10] &ldquo;Vesailuş &ndash; Şia&rdquo;, c. 21, s. 455, hadis no: 27567.</p>\r\n\r\n<p>\r\n	[11] Cevadi Amuli, Abdullah, &ldquo;Tensim&rdquo;, baskı, 1, Kum: intişarati İsra, 1385, hicri şemsi, c. 11, s. 374.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Eğer s&uuml;t verme s&uuml;resini anlatmaktan maksat vacip olan h&uuml;km&uuml; belirtmek olmuş olsaydı şu işk&acirc;l varit olabilirdi. Zira 9 aylık hamilelik ile 24 ay s&uuml;t vermenin toplamı 30 ay değil 33 ay olacaktı. Oysaki kuranın s&ouml;ylediğine g&ouml;re ikisi toplam olarak 30 aydır. Bu s&uuml;re miktarınca s&uuml;t vermek vacip değildir. Bilakis belirtilen bu miktar s&uuml;re s&uuml;t verme s&uuml;resini tamamlamak isteyen anneler i&ccedil;in belirlenmiş olmaktadır. Bu nedenledir ki eğer ayni ayetin devamında zikredilen şartlara dikkat edilirse bu s&uuml;re dolmadan &ccedil;ocuğu s&uuml;tten ayırmak caizdir. Dolayısıyla dokuz aylık hamile olan bayan 21 aylık (s&uuml;t vermenin en az s&uuml;resi) &ccedil;ocuğunu s&uuml;tten ayırabilir ki bunun toplam s&uuml;resi 30 ay oluyor ve Ahkaf suresinin 15. Ayeti de bu durumun reel &ouml;rneğidir. Eğer 24 ay s&uuml;re miktarınca s&uuml;t verilmesinin vacip olduğunu farz etsek bu durumda hamilelik d&ouml;nemi kesinlik 9 ay olması gerekir ve bundan ne fazla ne az olmaması gerekir bir durum s&ouml;z konusu değildir. Zira kadınlara g&ouml;re hamilelik s&uuml;resi değişiyor. Buna binaen &ccedil;ocuğunu 6 ayda doğurup 24 ay &ccedil;ocuğuna s&uuml;t veren bayanın durumu bu ayetin bir diğer &ouml;rneğidir. Bakare suresinin 233. S&uuml;t s&uuml;resini iki sene olduğunu beyan eden lukman suresinin 14.ayetlerini, s&uuml;t ile hamilelik d&ouml;nemini toplam olarak 30 ay olarak a&ccedil;ıklayan ahkaf suresinin 15. ayetinin yanına koyarsak s&uuml;t emzirme s&uuml;resi olan 24 ayı, 30 aydan &ccedil;ıkardığımızda hamileliğin en az miktarı ortaya &ccedil;ıkacaktır ki 6 aydır. Dolayısıyla hamilelik d&ouml;neminin sadece 9 ay ve 24 ay s&uuml;t vermenin vacip olduğunu s&ouml;ylersek ayetler arasında ihtilaf v&uuml;cuda gelir. Ama eğer hamilelik ayını 9 aya mahdut etmesek ki değildir bu durumda ihtilaf s&ouml;z konusu olmayacaktır.','&nbsp;&nbsp;&nbsp;&nbsp; &ldquo;Anneler &ccedil;ocuklarına tam iki yıl s&uuml;t versinler&rdquo;[1] acaba iki yıl &ccedil;ocuğa s&uuml;t emzirmek vacip midir?\r\n\r\n\r\n	Ayeti kerime vacip olduğuna delalet etmiyor. Zira devamında ş&ouml;yle buyuruyor: &ldquo;s&uuml;t emzirme d&ouml;nemini tamamlamak isteyen anneler i&ccedil;indir bu&rdquo;. Yani s&uuml;t emzirme d&ouml;nemini tamamlamayı annenin isteğine bırakmış. Dolayısıyla s&uuml;t emzirme m&uuml;ddetinin tamamlanması vacip değildir. Bir diğer kısımda da ş&ouml;yle buyuruyor: &ldquo;meşveret ve rızalık olduğu takdirde &ccedil;ocuğu s&uuml;tten kesebilirler&rdquo;. Dolayısıyla bu m&uuml;ddetin a&ccedil;ıklanması vacip olmadığı anlaşılıyor.[2]&nbsp; Anneler &ccedil;ocuklarına iki yıl k&acirc;mil bir şekilde s&uuml;t emzirebilirler. İstedikleri takdirde s&uuml;t emzirme hakkını k&acirc;mil bir şekilde istifade edebilirler. &Ccedil;ocuğun iki senesi dolmadan onu s&uuml;tten ayırabilirler ve bu işin yapılması i&ccedil;in anne ve babanın rızası k&acirc;fidir. Belki de &ccedil;ocuğun hakkı korunması ve anne ve babanın hakkının temin edilmesi i&ccedil;in ikisi aralarında meşveret etmelidirler. S&uuml;t emzirmek i&ccedil;in belirtilen m&uuml;ddetin tamamında annenin &ccedil;ocuğuna s&uuml;t emzirmesi m&uuml;stahaptır. Belirlenen m&uuml;ddet ise tam iki yıldır. Ama eğer az s&uuml;t emzirmek istiyorsa en azı 21 aydır.[3]\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Acaba b&uuml;t&uuml;n &ccedil;ocuklar bu h&uuml;k&uuml;mde m&uuml;şterek midirler? İbni Abbas gibi bazı m&uuml;fessirler şu inan&ccedil;tadır ki bu miktar (iki yıl) her &ccedil;ocuk i&ccedil;in sabit değildir. Bu h&uuml;k&uuml;m sadece altı ayda doğmuş olan &ccedil;ocuklar i&ccedil;in ge&ccedil;erlidir.[4] İbni Abasın bu bağlamdaki delili ahkaf suresinin 15. Ayetidir. Bu ayet hamilelik ile s&uuml;tten ayırma m&uuml;ddetinin toplam olarak 30 ay olduğuna delalet ediyor. Dolayısıyla hamilelik m&uuml;ddeti azaldığı oranda emzirmenin m&uuml;ddeti fazlalaşır ve hamilelik m&uuml;ddeti fazlalaştığı oranda emzirme m&uuml;ddeti azalır.[5]\r\n	&nbsp;&nbsp;&nbsp; Hamileliğin en az m&uuml;ddeti ne kadardır? Şeyh-i M&uuml;fit (r.a) &ldquo;el-irşat&rdquo; kitabında ş&ouml;yle naklediyor. İkinci halife d&ouml;neminde evlilikten altı ay sonra &ccedil;ocuk doğuran bir bayanı halifenin yanına getirdiler, ondan recim etmesini dilediler. M&uuml;minlerin emiri Hz. Ali ona engel oldu ve bu ayetler esasınca bu &ccedil;ocuğun başkasından (zina &ccedil;ocuğu değil) hanımın kocasından olabildiğini ispatlıyor.&nbsp; Hz. Ali ş&ouml;yle buyuruyor: Allah teala hamileliğin başlangı&ccedil; d&ouml;neminin ve &ccedil;ocuğun emzirmekten kesmesi hakkında Allah u Teala ş&ouml;yle buyuruyor: &ldquo;hamileliği ve s&uuml;tten kesmesi 30 aydır. S&uuml;t verme s&uuml;resinin ne kadar olduğu hakkında da iki yıl olduğunu s&ouml;yl&uuml;yor. Dolayısıyla eğer kadın &ccedil;ocuğuna iki yıl s&uuml;t verirse ve (diğer taraftan) hamilelik ve emzirmenin toplam s&uuml;resi 30 ay olursa (netice itibariyle) hamilelik d&ouml;nemi altı ay olacaktır. İkinci halife bu a&ccedil;ıklamayı duyduktan sonra kadını serbest bıraktı ve bu h&uuml;km&uuml; İslamda kararlaştırdı. Ondan sonra Peygamberin (s.a.a.) ashapları ve onlardan sonra ta g&uuml;n&uuml;m&uuml;ze kadar bu h&uuml;kme amel edilmiştir.[6]\r\n\r\n\r\n	Allame Tabatabai kendi tefsirinde Suyuti&rsquo;nin &ldquo;d&uuml;r&uuml;&rsquo;l - mensur&rdquo;[7] adlı eserinden bu rivayeti naklediyor. Allame Tabatabai Ahkaf suresinin 15, bakara suresinin 233 ve Lukman suresinin 14. ayetlerinden şu neticeyi alıyor: Hamileliğin en az m&uuml;ddeti altı aydır. Buna binaen 30 aydan iki yılın &ccedil;ıkarmasıyla hamileliğin en az miktarı 6 ay ve emzirmenin fıkıhsal h&uuml;km&uuml; en &ccedil;ok medeti 24 ay olduğu anlaşılmaktadır. Eğer &ccedil;ocuk yedi ayda veya sekiz ayda ya dokuz ay annesinin karnında kalırsa doğumundan sonra emzirmenin en az m&uuml;ddeti sırasıyla 23, 22 ve 21 aydır. Şeyh-i Tusi ve İslamın Emini olan Tabereisi ibni Abbasın s&ouml;z&uuml;n&uuml; naklettikten sonra ş&ouml;yle yazıyor: Alimlerimizin naklettiği rivayetlerden de aynı bu konu anlaşılmaktadır. Zira onlar ş&ouml;yle nakletmişlerdir: 21 aydan daha az &ccedil;ocuğu emzirmek &ccedil;ocuğa zul&uuml;md&uuml;r.[8]\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Rivayetlerce emzirmenin en az m&uuml;ddeti:\r\n\r\n\r\n	&ldquo;Vesailu&rsquo;ş &ndash; şia&rdquo; adlı kitaptan nakledilen iki rivayet esasınca emzirmenin m&uuml;ddetinin en az s&uuml;resi 21 ay olabilir ve ondan az caiz değildir.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; İmam sadık ş&ouml;yle buyuruyor: Vacip olan emzirmenin miktarı 21 aydır. Dolayısıyla bu miktardan az &ccedil;ocuğunu emziren kadın su&ccedil;ludur ve eğer emzirme d&ouml;nemini tamamlamak istiyorsa iki yıl matluptur&rdquo;.[9]\r\n	&nbsp;&nbsp;&nbsp; Yine İmam sadıktan (a.s.) ş&ouml;yle buyurmaktadır: &ldquo;s&uuml;t emzirmenin s&uuml;resi 21 aydır. Dolayısıyla bu miktardan az s&uuml;t emzirmek &ccedil;ocuğa zul&uuml;m yapıldığı sayılmaktadır&rdquo;.[10]\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; &Ccedil;ocukların emzirme h&uuml;km&uuml;ndeki m&uuml;ştereklilikleri: M&uuml;fessirlerden bir grup iki yıllık bir m&uuml;ddet b&uuml;t&uuml;n &ccedil;ocuklar i&ccedil;in sabit bir h&uuml;k&uuml;m olduğuna inanmaktadır. 21 ay miktarınca bir m&uuml;ddet sadece altı ayda d&uuml;nyaya gelen &ccedil;ocuklara has olduğunu s&ouml;ylemek ayetlerin zahiriyle uyuşmadığını savunurlar. Ayetin zahiri: &ldquo;el-validatu yurdi&rsquo;ine evladeh&uuml;nne hevlen kamileyn&hellip;&rdquo;, bu ayetin zahiri &ccedil;ocuğun doğumundan sonra tam iki sene &ccedil;ocuğu emzirme hakkı ispatlanmaktadır. &Ccedil;ocuğun anne rahminde durması ve orada gıda g&ouml;rmesi bu miktarda eser bıkamaz. Dolayısıyla b&uuml;t&uuml;n &ccedil;ocuklar tam iki sene annenin s&uuml;t&uuml;nden emzirme hakkına sahiptirler ve anne de tam iki sene &ccedil;ocuğunu emzirme hakkına sahiptir.[11]\r\n	&nbsp;&nbsp;&nbsp; Hulasa ve netice: &ldquo;Yurdi&rsquo;ne = emziriyorlar&rdquo; kelimesi haber şeklinde olup ondan emir anlamı anlaşılıyor ve emrin m&uuml;stahap olduğu a&ccedil;ıktır. (Validat) kelimesi b&uuml;t&uuml;n annelerin durumunu kapsıyor ki şunlardan ibarettirler: Altı ayda, yedi ayda, sekiz ayda ve dokuz ayda &ccedil;ocuklarını doğuran anneler. Anlatılan konular dikkate alındığında ayeti kerime emzirme h&uuml;km&uuml;n&uuml; a&ccedil;ıklama makamında ve b&uuml;t&uuml;n &ccedil;ocukları mezk&ucirc;r h&uuml;kme karşı ayni seviyededirler. Yani b&uuml;t&uuml;n &ccedil;ocuklar iki sene k&acirc;mil bir şekilde s&uuml;t emmek hakkına sahiptirler. Sadece altı ayda doğurmuş olanlar değil. Eğer altı ayda doğurursa 24 ay s&uuml;t emzirir ve dokuz ayda doğurursa genel yerlerde bu da ayetin genelliği kapsamına girer. Yani o da iki sene s&uuml;t emzirmesi gerekir. Ama bu h&uuml;k&uuml;m m&uuml;stahaptır. Dolayısıyla eğer emzirme medetinin en azıyla yetinirse ahkaf suresinin 15. Ayetin reel &ouml;rneği kapsamına girer. Yani emzirmenin en az m&uuml;ddeti 9 ay hamileliğiyle birlikte toplam olarak 30 aydır. Eğe iki yıl s&uuml;t emerse bakara suresinin 233.ayetin m&uuml;stahap olan h&uuml;km&uuml;ne amel etmiş olur ki ahkaf suresinin 15. Ayetiyle tezat teşkil etmiyor. Zira iki sene k&acirc;mil bir şekilde emzirmek anne &uuml;zerinde vacip değildir ta iki sene tamamlamak zorunda kalsın. Ayeti emzirme medetinin en az s&uuml;resine (21 ay) hamletmekte m&uuml;mk&uuml;nd&uuml;r. Dolaysıyla eğer iki sene s&uuml;t vermek vaciptir şeklinde s&ouml;ylemiş ve daha sonra hamilelik s&uuml;resi ile s&uuml;tten ayırma s&uuml;resinin toplam m&uuml;ddeti 30 aydır s&ouml;yleseydi &ccedil;elişki olduğu a&ccedil;ık olurdu. Buna binaen (dokuz ayın) reel &ouml;rneklerinden birisi altı ayda d&uuml;nyaya gelen &ccedil;ocuktur ki bu &ccedil;ocuk iki yıl kamil bir şekilde s&uuml;t emer. (Hamileliğin en az m&uuml;ddeti + s&uuml;t emzirmenin en fazla m&uuml;ddeti) {6+24=30} bir diğer &ouml;rnekte 9 ayda doğmuş olan &ccedil;ocuk 21 s&uuml;t emer. (s&uuml;t emmenin en az miktarı + normal hamilelik) {9+21=30}.\r\n\r\n\r\n	&nbsp;-----------------\r\n\r\n\r\n	[1] Bakara, 233.\r\n\r\n\r\n	[2] Fahrurazi, &ldquo;Tefsiri Kebir&rdquo;, baskı, 1, Tahran: daru&rsquo;l &ndash; kutubi&rsquo;l - ilmiye, c. 6, s. 118.\r\n\r\n\r\n	[3] Şehid-i sani, &ldquo;Şerh-u Lum&rsquo;a&rdquo;, kitabi nikah, babur &ndash; rıza.\r\n\r\n\r\n	[4] Ali fazl, b. Hasan, &ldquo;mecmeul beyan fi tefsiril kuran&rdquo;, baskı, 1, sazman evkaf ve Hayriye, intişarati usve, 1426 hicri kameri, 1384, hicri şemsi, c. 2, s. 171; Tusi, Muhammed b. Hasan, &ldquo;et-tibyan fi tefsiril kuran&rdquo;, baskı 1, m&uuml;esesei neşri İslami (camiatul muderrisin), c. 3, s. 373.\r\n\r\n\r\n	[5].&nbsp; Fahrurazi, &ldquo;Tefsiri Kebir&rdquo;, baskı, 1, Tahran: daru&rsquo;l &ndash; kutubi&rsquo;l - ilmiye, c. 6, s. 118.\r\n\r\n\r\n	[6] Şeyh-i Mufit, &ldquo;El-İrşad-u fi Marifeti H&uuml;cecillah Ala&rsquo;l - İbad&rdquo;, terc&uuml;me: seyit Haşim Resuli Mahallati, naşır: ilmiye İslami, c. 1, s. 197; deylemi, &ldquo;İrşadu&rsquo;l Kulub&rdquo;, Necef: elmetbaatu el-hayderiye, c. 2, s. 6.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	[7] Suyuti, &ldquo;Dur&uuml;&rsquo;l - Mensur&rdquo;, c. 6, s. 40, &ldquo;El-Mizan&rdquo;dan alıntı,\r\n\r\n\r\n	[8] Ali fazl, b. Hasan, &ldquo;Mecmeul Beyan fi Tefsiril Kuran&rdquo;, c. 2, s. 171; &ldquo;tibyan&rdquo;, c. 3, s. 373.\r\n\r\n\r\n	[9] El-Hur el-Amuli, Muhammed b. El-Hasan, &ldquo;vesailuş &ndash; şia&rdquo;,baskı, 3, Beyrut/L&uuml;bnan: m&uuml;esesei alulbeyt (a.s.) li ihyait - turas, 1429 hicri kameri, c. 21, s. 454, hadis no: 27564.\r\n\r\n\r\n	[10] &ldquo;Vesailuş &ndash; Şia&rdquo;, c. 21, s. 455, hadis no: 27567.\r\n\r\n\r\n	[11] Cevadi Amuli, Abdullah, &ldquo;Tensim&rdquo;, baskı, 1, Kum: intişarati İsra, 1385, hicri şemsi, c. 11, s. 374.\r\n\r\n\r\n	&nbsp;'),(237,'tr235','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bu iki ayet arasında &ccedil;elişki yoktur. Zira bazı m&uuml;fessirlere g&ouml;re Musa&rsquo;nın (a.s) asasını &ldquo;can&rdquo; ile tabir eden ayetler Hz. Musa&rsquo;nın (a.s) n&uuml;b&uuml;vvetinin ilk d&ouml;nemine aittir ki Hz. Musa daha bu mucizeye hazırlığı yok idi. Hata kuranın a&ccedil;ık s&ouml;ylemine g&ouml;re hz. Musa dehşete kapılmış ve yılandan korkmuş. Ama asayı &ldquo;su&rsquo;ban&rdquo; olarak tanıttığı yer ise risaleti tebliğ etmekle g&ouml;revlendirilip Firavunla karşılaştığı d&ouml;neme aittir. Bu ayetler bir celseyle alakalı değildir ki yılandan iki farklı tabir etmiş olsun. Hata eğer iki tabir bir zamanla alakalı olsa bile ayetler arasında &ccedil;elişkinin olmadığı bilinmelidir. Zira bir ayette asa ejderhaya d&ouml;n&uuml;şt&uuml;ğ&uuml;n&uuml; diyor; (fe iza hiye subanun) ve diğer ayette ise adeta k&uuml;&ccedil;&uuml;k bir yılanın olduğuna işaret ediyor; (ke enneha canun). Arap edebiyatıyla aşına olan kimseler bu ikisinin arasında &ccedil;elişkinin olmadığını k&acirc;mil bir şekilde bilgileri vardır.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;&ldquo;Can&rdquo; kelimesi l&uuml;gatte ince ve &ccedil;ok seri hareket eden yılanlara deniliyor. Başka bir yerde &ldquo;can&rdquo; varlıkları gizli olan varlıklara denilmektedir. Dolayısıyla k&uuml;&ccedil;&uuml;k yılanlara can diyorlar. K&uuml;&ccedil;&uuml;k yılana &ldquo;can&rdquo; denilmesinin nedeni gizlice otlar ve yerdeki &ccedil;atlakların arasından hareket ederek ge&ccedil;tiği i&ccedil;indir. &ldquo;Su&rsquo;ban&rdquo; de c&uuml;ssesi b&uuml;y&uuml;k olan yılanlar i&ccedil;in kullanılıyor. Kuranı kerimde Hz. Musa&rsquo;nın (a.s.) mucizesi bağlamında her iki kelimeden de istifade edilmiştir.</p>\r\n\r\n<p>\r\n	İlk bakışta s&ouml;z konusu yılanın &ldquo;Su&rsquo;ban&rdquo; ve &ldquo;can&rdquo; ile vasıflandırılması &ccedil;elişki i&ccedil;inde olduğu g&ouml;ze &ccedil;arpacaktır. Bu nedenle m&uuml;fessirler bu vehmi bertaraf etmek i&ccedil;in bazı &ccedil;&ouml;z&uuml;mler sunmuşladır. &Ouml;rneğin bir tefsirde ş&ouml;yle okuyoruz:&nbsp; Musa&rsquo;nın (a.s.) asasını can ile tabir eden &ldquo;Neml&rdquo; suresinin 10 ve Kasas suresinin 31. Ayetleri bi&rsquo;setinin ilk merhalesiyle irtibatlıdır. Ama &ldquo;su&rsquo;ban&rdquo; olarak tabir ettiği yerler ise Musa&rsquo;nın Firavunla karşılaştığı d&ouml;neme aittir. Adeta Allah u Te&acirc;l&acirc; Hz. Musa&rsquo;yı tedrici olarak bu b&uuml;y&uuml;k mucizeye alıştırıyor ki birinci merhalede onun mucizesi k&uuml;&ccedil;&uuml;k ikinci merhalede ise daha b&uuml;y&uuml;k zahir oluyor.[1]&nbsp;&nbsp; Buna binaen bu tahlil ve tevcihe g&ouml;re Hz. Musa&rsquo;nın mucizesi iki farklı yerde iki farklı tabir ile tabir edilmiştir.</p>\r\n\r\n<p>\r\n	Ama b&ouml;yle bir tevcih ve tahlile gerek olmadığı bile akla gelmektedir. Hata eğer b&uuml;t&uuml;n ayetler tek bir olayla alakalı olsa bile ayetler arasında &ccedil;elişki oluşmayacaktır. Ş&ouml;yle ki:</p>\r\n\r\n<p>\r\n	&ldquo;Su&rsquo;ban&rdquo; şeklinde tabir eden Araf ve şuara surelerinde &ldquo;fe izen hiye&rdquo; şeklinde tabir edilmiştir. Yani Musanın asası aniden ejderha ve b&uuml;y&uuml;k yılana d&ouml;n&uuml;şt&uuml;. Ama &ldquo;can&rdquo; tabirini istifade eden Neml ve Kısas surelerinde &ldquo;fe izen hiye&rdquo; tabiri de istifade edilmiştir. Musa&rsquo;nın asası k&uuml;&ccedil;&uuml;k ve hızlı hareket eden yılana d&ouml;n&uuml;şt&uuml;ğ&uuml;n&uuml; demiyor. Bilakis &ldquo;ke enneha&rdquo; ibaresinden istifade ediyor. Yani o yılan mucizevarane ve ejderha gibi v&uuml;cuda geldi ve hareket etmeye başlayınca (felema re eha tehtezz&uuml;), onun hareketi k&uuml;&ccedil;&uuml;k ve hızlı yılan gibi idi. Oysaki ağır c&uuml;sseli olan şeyler, ağırlıkları gereğince yavaş hareket etmeleri lazım. Ama b&uuml;y&uuml;k olmasına rağmen k&uuml;&ccedil;&uuml;k olan yılan niteliğini taşıyıp hızlı hareket etmesi mucize bakımından daha &ouml;nemlilik arz etmektedir.[2]</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] MEKARİMİ ŞİRAZİ, Nasır, &ldquo;Tefsir-i N&uuml;m&uuml;ne&rdquo;, darul kutubul islamiye, c. 6, s. 283.</p>\r\n\r\n<p>\r\n	[2] TABERİSİ, Fazl b. el- H&uuml;seyin, &ldquo;Mecmeul Beyan&rdquo;, darul marife, c. 3 ve 4, s. 705-706.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Bu iki ayet arasında &ccedil;elişki yoktur. Zira bazı m&uuml;fessirlere g&ouml;re Musa&rsquo;nın (a.s) asasını &ldquo;can&rdquo; ile tabir eden ayetler Hz. Musa&rsquo;nın (a.s) n&uuml;b&uuml;vvetinin ilk d&ouml;nemine aittir ki Hz. Musa daha bu mucizeye hazırlığı yok idi. Hata kuranın a&ccedil;ık s&ouml;ylemine g&ouml;re hz. Musa dehşete kapılmış ve yılandan korkmuş. Ama asayı &ldquo;su&rsquo;ban&rdquo; olarak tanıttığı yer ise risaleti tebliğ etmekle g&ouml;revlendirilip Firavunla karşılaştığı d&ouml;neme aittir. Bu ayetler bir celseyle alakalı değildir ki yılandan iki farklı tabir etmiş olsun. Hata eğer iki tabir bir zamanla alakalı olsa bile ayetler arasında &ccedil;elişkinin olmadığı bilinmelidir. Zira bir ayette asa ejderhaya d&ouml;n&uuml;şt&uuml;ğ&uuml;n&uuml; diyor; (fe iza hiye subanun) ve diğer ayette ise adeta k&uuml;&ccedil;&uuml;k bir yılanın olduğuna işaret ediyor; (ke enneha canun). Arap edebiyatıyla aşına olan kimseler bu ikisinin arasında &ccedil;elişkinin olmadığını k&acirc;mil bir şekilde bilgileri vardır.','&nbsp;&ldquo;Can&rdquo; kelimesi l&uuml;gatte ince ve &ccedil;ok seri hareket eden yılanlara deniliyor. Başka bir yerde &ldquo;can&rdquo; varlıkları gizli olan varlıklara denilmektedir. Dolayısıyla k&uuml;&ccedil;&uuml;k yılanlara can diyorlar. K&uuml;&ccedil;&uuml;k yılana &ldquo;can&rdquo; denilmesinin nedeni gizlice otlar ve yerdeki &ccedil;atlakların arasından hareket ederek ge&ccedil;tiği i&ccedil;indir. &ldquo;Su&rsquo;ban&rdquo; de c&uuml;ssesi b&uuml;y&uuml;k olan yılanlar i&ccedil;in kullanılıyor. Kuranı kerimde Hz. Musa&rsquo;nın (a.s.) mucizesi bağlamında her iki kelimeden de istifade edilmiştir.\r\n\r\n\r\n	İlk bakışta s&ouml;z konusu yılanın &ldquo;Su&rsquo;ban&rdquo; ve &ldquo;can&rdquo; ile vasıflandırılması &ccedil;elişki i&ccedil;inde olduğu g&ouml;ze &ccedil;arpacaktır. Bu nedenle m&uuml;fessirler bu vehmi bertaraf etmek i&ccedil;in bazı &ccedil;&ouml;z&uuml;mler sunmuşladır. &Ouml;rneğin bir tefsirde ş&ouml;yle okuyoruz:&nbsp; Musa&rsquo;nın (a.s.) asasını can ile tabir eden &ldquo;Neml&rdquo; suresinin 10 ve Kasas suresinin 31. Ayetleri bi&rsquo;setinin ilk merhalesiyle irtibatlıdır. Ama &ldquo;su&rsquo;ban&rdquo; olarak tabir ettiği yerler ise Musa&rsquo;nın Firavunla karşılaştığı d&ouml;neme aittir. Adeta Allah u Te&acirc;l&acirc; Hz. Musa&rsquo;yı tedrici olarak bu b&uuml;y&uuml;k mucizeye alıştırıyor ki birinci merhalede onun mucizesi k&uuml;&ccedil;&uuml;k ikinci merhalede ise daha b&uuml;y&uuml;k zahir oluyor.[1]&nbsp;&nbsp; Buna binaen bu tahlil ve tevcihe g&ouml;re Hz. Musa&rsquo;nın mucizesi iki farklı yerde iki farklı tabir ile tabir edilmiştir.\r\n\r\n\r\n	Ama b&ouml;yle bir tevcih ve tahlile gerek olmadığı bile akla gelmektedir. Hata eğer b&uuml;t&uuml;n ayetler tek bir olayla alakalı olsa bile ayetler arasında &ccedil;elişki oluşmayacaktır. Ş&ouml;yle ki:\r\n\r\n\r\n	&ldquo;Su&rsquo;ban&rdquo; şeklinde tabir eden Araf ve şuara surelerinde &ldquo;fe izen hiye&rdquo; şeklinde tabir edilmiştir. Yani Musanın asası aniden ejderha ve b&uuml;y&uuml;k yılana d&ouml;n&uuml;şt&uuml;. Ama &ldquo;can&rdquo; tabirini istifade eden Neml ve Kısas surelerinde &ldquo;fe izen hiye&rdquo; tabiri de istifade edilmiştir. Musa&rsquo;nın asası k&uuml;&ccedil;&uuml;k ve hızlı hareket eden yılana d&ouml;n&uuml;şt&uuml;ğ&uuml;n&uuml; demiyor. Bilakis &ldquo;ke enneha&rdquo; ibaresinden istifade ediyor. Yani o yılan mucizevarane ve ejderha gibi v&uuml;cuda geldi ve hareket etmeye başlayınca (felema re eha tehtezz&uuml;), onun hareketi k&uuml;&ccedil;&uuml;k ve hızlı yılan gibi idi. Oysaki ağır c&uuml;sseli olan şeyler, ağırlıkları gereğince yavaş hareket etmeleri lazım. Ama b&uuml;y&uuml;k olmasına rağmen k&uuml;&ccedil;&uuml;k olan yılan niteliğini taşıyıp hızlı hareket etmesi mucize bakımından daha &ouml;nemlilik arz etmektedir.[2]\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] MEKARİMİ ŞİRAZİ, Nasır, &ldquo;Tefsir-i N&uuml;m&uuml;ne&rdquo;, darul kutubul islamiye, c. 6, s. 283.\r\n\r\n\r\n	[2] TABERİSİ, Fazl b. el- H&uuml;seyin, &ldquo;Mecmeul Beyan&rdquo;, darul marife, c. 3 ve 4, s. 705-706.\r\n\r\n\r\n	&nbsp;'),(238,'tr234','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Ganimet ile enfal mantıksal olarak aynı değildir. Bunun yanı sıra da şunu s&ouml;ylemek gerekir ki vahdet&ccedil;ilik (varlık aleminde tek bir varlık s&ouml;z konusu olduğunu savunan) anlayışa g&ouml;re insanın kendisi olmak &uuml;zere varlık aleminin tamamı Allaha aittir. Ama &ccedil;oğulculuğu (varlık aleminde bir &ccedil;ok varlık s&ouml;z konusu olduğunu) kabul eden anlayışa g&ouml;re bazı maddi nimetler Allaha ait olduğunu g&ouml;z ardı etmeksizin zahiri olarak insanın m&uuml;lk&uuml;ne ge&ccedil;miştir diyor. Bu iki anlayış arasında her hangi bir tezat ve &ccedil;elişki s&ouml;z konusu değildir. Dolayısıyla &ldquo;enfal&rdquo; ve ganimet kavramlarının aynı anlama geldiğini kabul etsek bile bu iki ayette dile getirilen konular arasında tezat ve &ccedil;elişki s&ouml;z konusu değildir. Zira birisinde ger&ccedil;ek malikliğe ikincisinde zahiri malikliğe işaret etmektedir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Zahiri olarak bir biriyle &ccedil;elişen ayetler şunlardır:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Yes&#39;eluneke anil enfal kulil enfal&uuml; lillahi ver rasul fettekullahe ve aslihu zate beynik&uuml;m ve etiy&#39;ullahe ve rasulehu in k&uuml;nt&uuml;m m&uuml;&#39;minin&rdquo;[1] (Ey Muhammed!) Sana ganimetler hakkında soruyorlar. De ki: &ldquo;Ganimetler, Allah&rsquo;a ve Res&ucirc;l&uuml;ne aittir. O h&acirc;lde, eğer m&uuml;&rsquo;minler iseniz Allah&rsquo;a karşı gelmekten sakının, aranızı d&uuml;zeltin, Allah ve Ras&ucirc;l&uuml;ne itaat edin.&rdquo;<br />\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Va&#39;lemu ennema ğanimt&uuml;m min şey&#39;in fe enne lillahi hum&uuml;sehu ve lir rasuli ve lizil kurba vel yetama vel mesakini vebnis sebili in k&uuml;nt&uuml;m ament&uuml;m billahi ve ma enzelna ala abdina yevmel f&uuml;rkani yevmel tekal cem&#39;an vallah&uuml; ala k&uuml;lli şey&#39;in kadir&rdquo;.[2] Bilin ki, ganimet olarak aldığınız herhangi bir şeyin beşte biri mutlaka Allah&rsquo;a, Peygamber&rsquo;e, onun yakınlarına, yetimlere, yoksullara ve yolculara aittir. Eğer Allah&rsquo;a; hak ile batılın birbirinden ayrıldığı g&uuml;n, (yani) iki ordunun (Bedir&rsquo;de) karşılaştığı g&uuml;n kulumuza indirdiklerimize inandıysanız (bunu b&ouml;yle bilin). Allah, her şeye hakkıyla g&uuml;c&uuml; yetendir.</p>\r\n\r\n<p>\r\n	Bu bağlamda şunu s&ouml;ylemek gerekir: Şia tefsirlerine g&ouml;re &ldquo;enfal&rdquo; ile &ldquo;ganimet&rdquo; arasında mantıksal irtibat m&uuml;savilik değildir. Ama buna rağmen bir noktaya dikkat &ccedil;ekip onu a&ccedil;ıklamakla bu t&uuml;rden olan a&ccedil;ıksızlıkların bertaraf olmasına yardımcı olabilir.</p>\r\n\r\n<p>\r\n	İlk ve vahdet&ccedil;ilik anlayışına g&ouml;re v&uuml;cudumuzun t&uuml;m&uuml; ve kendisinden yararlanabileceğimiz her şey varlık &acirc;lemini var eden Rab&rsquo;e aittir. Bu ger&ccedil;ek kuranın bir&ccedil;ok ayetinde hatırlatılmıştır. &Ouml;rneğin aşağıdaki ayetlere bakınız:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Lillahi ma fis semavati ve ma fil ard&rdquo;[3],&nbsp;&nbsp; G&ouml;klerdeki her şey, yerdeki her şey Allah&rsquo;ındır.<br />\r\n	&nbsp;&nbsp;&nbsp; &ldquo;inna lillahi ve inna ileyhi raciun&rdquo;[4] Biz ş&uuml;phesiz (her şeyimizle) Allah&rsquo;a aidiz ve ş&uuml;phesiz O&rsquo;na d&ouml;neceğiz&rdquo;.<br />\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Kul li mem ma fis semavati vel ard kul lillah ketebe ala nefsih&rdquo;[5] De ki: &ldquo;Şu g&ouml;klerdekiler ve yerdekiler kimindir?&rdquo; &ldquo;Allah&rsquo;ındır&rdquo; de. O, merhamet etmeyi kendine gerekli kıldı.</p>\r\n\r\n<p>\r\n	Diğer taraftan ve &ccedil;oğulculuk g&ouml;r&uuml;şe g&ouml;re Allah u Teala nın kendisi insanı varlık &acirc;leminde var olan bazı şeylere malik (sahip) kılmıştır. Farklı yerlerde genel anlamda veya has taksimlerle bu konu hatırlatılmıştır. Allah bazen kendini &ouml;verek ş&ouml;yle demektedir: &ldquo;Huvelleziy ce&#39;ale lekumul&#39;arda zelulen femşu fiy menakibiha ve kulu min rizkihi ve ileyhinnuşuru&rdquo;.[6] O, yery&uuml;z&uuml;n&uuml; sizin ayaklarınızın altına serendir. Haydi onun &uuml;zerinde y&uuml;r&uuml;y&uuml;n ve Allah&rsquo;ın rızkından yiyin. D&ouml;n&uuml;ş ancak O&rsquo;nadır.</p>\r\n\r\n<p>\r\n	&ldquo;Humus&rdquo;,[7] &ldquo;irs&rdquo;,[8] maliklik[9] ve benzer konularda da Allah insanı maddi &acirc;leminin bir kısmına sahip kıldığı g&ouml;ze &ccedil;arpmaktadır. Tabii olarak varlık &acirc;leminin sahipliğine bu iki farklı y&ouml;nden bakan g&ouml;r&uuml;şler arasında her hangi bir tezatlık g&ouml;remeyiz. Kuranı kerim bir ayeti kerimede her iki g&ouml;r&uuml;şe değinerek ne kadar g&uuml;zel beyan etmiştir ki ş&ouml;yle buyuruyor: &ldquo;Ve sehhara lek&uuml;m ma fis semavati ve ma fil erdi cemiam minh inne fi zalike le ayatil li kavmiy yetefekkerun&rdquo;[10] G&ouml;klerdeki ve yerdeki her şeyi kendi katından (bir nimet olarak) sizin hizmetinize verendir. Elbette bunda d&uuml;ş&uuml;nen bir toplum i&ccedil;in deliller vardır.</p>\r\n\r\n<p>\r\n	Yukarıdaki noktaları dikkate aldığımızda &ldquo;ganimet&rdquo; ve &ldquo;enfal&rdquo; kavramlarını aynı anlamda alsak bile (ki aynı anlamda değildir) ş&ouml;yle diyebiliriz: Ganimet noktasında beşte d&ouml;rd&uuml;n&uuml;n malikliğini savaşcılara vermesi de yine Allahın tartışmayan malikliğindendir. Savaş&ccedil;ılara verilen zahiri maliklik Allahın ger&ccedil;ek malikliğinden hi&ccedil;bir şey eksiltmeyecektir.</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	[1] Enfal, 1.</p>\r\n\r\n<p>\r\n	[2] Enfal, 41. Bakare, 284, aliİmran, 109 ve 129; nisa, 126 ve&hellip;</p>\r\n\r\n<p>\r\n	[3] Bakare, 284, aliİmran, 109 ve 129; nisa, 126 ve&hellip;</p>\r\n\r\n<p>\r\n	[4] Bakara, 156.</p>\r\n\r\n<p>\r\n	[5] Anam, 12.</p>\r\n\r\n<p>\r\n	[6] M&uuml;lk, 15.</p>\r\n\r\n<p>\r\n	[7] Enfal, 41.</p>\r\n\r\n<p>\r\n	[8] Nisa, 11-12.</p>\r\n\r\n<p>\r\n	[9] Yasin, 71.</p>\r\n\r\n<p>\r\n	[10] Casiye, 13.</p>\r\n','Ganimet ile enfal mantıksal olarak aynı değildir. Bunun yanı sıra da şunu s&ouml;ylemek gerekir ki vahdet&ccedil;ilik (varlık aleminde tek bir varlık s&ouml;z konusu olduğunu savunan) anlayışa g&ouml;re insanın kendisi olmak &uuml;zere varlık aleminin tamamı Allaha aittir. Ama &ccedil;oğulculuğu (varlık aleminde bir &ccedil;ok varlık s&ouml;z konusu olduğunu) kabul eden anlayışa g&ouml;re bazı maddi nimetler Allaha ait olduğunu g&ouml;z ardı etmeksizin zahiri olarak insanın m&uuml;lk&uuml;ne ge&ccedil;miştir diyor. Bu iki anlayış arasında her hangi bir tezat ve &ccedil;elişki s&ouml;z konusu değildir. Dolayısıyla &ldquo;enfal&rdquo; ve ganimet kavramlarının aynı anlama geldiğini kabul etsek bile bu iki ayette dile getirilen konular arasında tezat ve &ccedil;elişki s&ouml;z konusu değildir. Zira birisinde ger&ccedil;ek malikliğe ikincisinde zahiri malikliğe işaret etmektedir.','&nbsp;Zahiri olarak bir biriyle &ccedil;elişen ayetler şunlardır:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Yes&#39;eluneke anil enfal kulil enfal&uuml; lillahi ver rasul fettekullahe ve aslihu zate beynik&uuml;m ve etiy&#39;ullahe ve rasulehu in k&uuml;nt&uuml;m m&uuml;&#39;minin&rdquo;[1] (Ey Muhammed!) Sana ganimetler hakkında soruyorlar. De ki: &ldquo;Ganimetler, Allah&rsquo;a ve Res&ucirc;l&uuml;ne aittir. O h&acirc;lde, eğer m&uuml;&rsquo;minler iseniz Allah&rsquo;a karşı gelmekten sakının, aranızı d&uuml;zeltin, Allah ve Ras&ucirc;l&uuml;ne itaat edin.&rdquo;\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Va&#39;lemu ennema ğanimt&uuml;m min şey&#39;in fe enne lillahi hum&uuml;sehu ve lir rasuli ve lizil kurba vel yetama vel mesakini vebnis sebili in k&uuml;nt&uuml;m ament&uuml;m billahi ve ma enzelna ala abdina yevmel f&uuml;rkani yevmel tekal cem&#39;an vallah&uuml; ala k&uuml;lli şey&#39;in kadir&rdquo;.[2] Bilin ki, ganimet olarak aldığınız herhangi bir şeyin beşte biri mutlaka Allah&rsquo;a, Peygamber&rsquo;e, onun yakınlarına, yetimlere, yoksullara ve yolculara aittir. Eğer Allah&rsquo;a; hak ile batılın birbirinden ayrıldığı g&uuml;n, (yani) iki ordunun (Bedir&rsquo;de) karşılaştığı g&uuml;n kulumuza indirdiklerimize inandıysanız (bunu b&ouml;yle bilin). Allah, her şeye hakkıyla g&uuml;c&uuml; yetendir.\r\n\r\n\r\n	Bu bağlamda şunu s&ouml;ylemek gerekir: Şia tefsirlerine g&ouml;re &ldquo;enfal&rdquo; ile &ldquo;ganimet&rdquo; arasında mantıksal irtibat m&uuml;savilik değildir. Ama buna rağmen bir noktaya dikkat &ccedil;ekip onu a&ccedil;ıklamakla bu t&uuml;rden olan a&ccedil;ıksızlıkların bertaraf olmasına yardımcı olabilir.\r\n\r\n\r\n	İlk ve vahdet&ccedil;ilik anlayışına g&ouml;re v&uuml;cudumuzun t&uuml;m&uuml; ve kendisinden yararlanabileceğimiz her şey varlık &acirc;lemini var eden Rab&rsquo;e aittir. Bu ger&ccedil;ek kuranın bir&ccedil;ok ayetinde hatırlatılmıştır. &Ouml;rneğin aşağıdaki ayetlere bakınız:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Lillahi ma fis semavati ve ma fil ard&rdquo;[3],&nbsp;&nbsp; G&ouml;klerdeki her şey, yerdeki her şey Allah&rsquo;ındır.\r\n	&nbsp;&nbsp;&nbsp; &ldquo;inna lillahi ve inna ileyhi raciun&rdquo;[4] Biz ş&uuml;phesiz (her şeyimizle) Allah&rsquo;a aidiz ve ş&uuml;phesiz O&rsquo;na d&ouml;neceğiz&rdquo;.\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Kul li mem ma fis semavati vel ard kul lillah ketebe ala nefsih&rdquo;[5] De ki: &ldquo;Şu g&ouml;klerdekiler ve yerdekiler kimindir?&rdquo; &ldquo;Allah&rsquo;ındır&rdquo; de. O, merhamet etmeyi kendine gerekli kıldı.\r\n\r\n\r\n	Diğer taraftan ve &ccedil;oğulculuk g&ouml;r&uuml;şe g&ouml;re Allah u Teala nın kendisi insanı varlık &acirc;leminde var olan bazı şeylere malik (sahip) kılmıştır. Farklı yerlerde genel anlamda veya has taksimlerle bu konu hatırlatılmıştır. Allah bazen kendini &ouml;verek ş&ouml;yle demektedir: &ldquo;Huvelleziy ce&#39;ale lekumul&#39;arda zelulen femşu fiy menakibiha ve kulu min rizkihi ve ileyhinnuşuru&rdquo;.[6] O, yery&uuml;z&uuml;n&uuml; sizin ayaklarınızın altına serendir. Haydi onun &uuml;zerinde y&uuml;r&uuml;y&uuml;n ve Allah&rsquo;ın rızkından yiyin. D&ouml;n&uuml;ş ancak O&rsquo;nadır.\r\n\r\n\r\n	&ldquo;Humus&rdquo;,[7] &ldquo;irs&rdquo;,[8] maliklik[9] ve benzer konularda da Allah insanı maddi &acirc;leminin bir kısmına sahip kıldığı g&ouml;ze &ccedil;arpmaktadır. Tabii olarak varlık &acirc;leminin sahipliğine bu iki farklı y&ouml;nden bakan g&ouml;r&uuml;şler arasında her hangi bir tezatlık g&ouml;remeyiz. Kuranı kerim bir ayeti kerimede her iki g&ouml;r&uuml;şe değinerek ne kadar g&uuml;zel beyan etmiştir ki ş&ouml;yle buyuruyor: &ldquo;Ve sehhara lek&uuml;m ma fis semavati ve ma fil erdi cemiam minh inne fi zalike le ayatil li kavmiy yetefekkerun&rdquo;[10] G&ouml;klerdeki ve yerdeki her şeyi kendi katından (bir nimet olarak) sizin hizmetinize verendir. Elbette bunda d&uuml;ş&uuml;nen bir toplum i&ccedil;in deliller vardır.\r\n\r\n\r\n	Yukarıdaki noktaları dikkate aldığımızda &ldquo;ganimet&rdquo; ve &ldquo;enfal&rdquo; kavramlarını aynı anlamda alsak bile (ki aynı anlamda değildir) ş&ouml;yle diyebiliriz: Ganimet noktasında beşte d&ouml;rd&uuml;n&uuml;n malikliğini savaşcılara vermesi de yine Allahın tartışmayan malikliğindendir. Savaş&ccedil;ılara verilen zahiri maliklik Allahın ger&ccedil;ek malikliğinden hi&ccedil;bir şey eksiltmeyecektir.\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	[1] Enfal, 1.\r\n\r\n\r\n	[2] Enfal, 41. Bakare, 284, aliİmran, 109 ve 129; nisa, 126 ve&hellip;\r\n\r\n\r\n	[3] Bakare, 284, aliİmran, 109 ve 129; nisa, 126 ve&hellip;\r\n\r\n\r\n	[4] Bakara, 156.\r\n\r\n\r\n	[5] Anam, 12.\r\n\r\n\r\n	[6] M&uuml;lk, 15.\r\n\r\n\r\n	[7] Enfal, 41.\r\n\r\n\r\n	[8] Nisa, 11-12.\r\n\r\n\r\n	[9] Yasin, 71.\r\n\r\n\r\n	[10] Casiye, 13.'),(239,'tr253','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Ayet ve hadislerde bulunan karine ve delillere binaen Hz Meryem&rsquo;in yiyeceği direkt olarak ve maddi aracılar kullanılmaksızın Allah tarafından ve cennetten sağlanıyordu. İslami &ouml;ğretiler esasınca, cennette insanların hayatı ebedi olacak, onlar cennetteki nimet ve lezzetlerden daimi olarak yararlanacak ve nimetler yenilenecektir. Bundan dolayı bu nimetler i&ccedil;in bir son d&uuml;ş&uuml;n&uuml;lemez.&nbsp; Ama doğal olarak her nimetten yararlanmak, bir t&uuml;r onun sonu sayılır ve bu a&ccedil;ıdan her ne kadar yenilense de o ebedi addedilemez. Bu esas uyarınca evvela, Meryem&rsquo;in cennetlik yiyeceklerden istifade etmesi cennetlik nimetlerin ebedi oluşuyla &ccedil;elişmez. İkincisi, onun yemeğinin berzah cennetinden sağlanmış olması muhtemeldir ve berzah cennetinden d&uuml;nyaya d&ouml;n&uuml;ş&uuml;n muhal olmadığı bilinmelidir. Ama d&uuml;nyanın sona ermesi ve insanın son durumunun belirginleşmesiyle artık geri d&ouml;n&uuml;lebilecek bir d&uuml;nya olmayacaktır.&nbsp;&nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Bu soru birka&ccedil; a&ccedil;ıdan incelenmelidir:</p>\r\n\r\n<p>\r\n	1. Hz Zekeriya&rsquo;nın (a.s) Hz Meryem&rsquo;in (a.s) yanında g&ouml;rd&uuml;ğ&uuml; yiyecekler ona cennetten mi getirilmekteydi?</p>\r\n\r\n<p>\r\n	2. Cennetlik yiyecekler zorunlu olarak ebedi midir veya maddi d&uuml;nyada bulunan eşyalar gibi değişim ve d&ouml;n&uuml;ş&uuml;me uğrar mı?</p>\r\n\r\n<p>\r\n	3. İnsanların cennetten d&uuml;nyaya d&ouml;nmesi m&uuml;mk&uuml;n m&uuml;d&uuml;r yoksa m&uuml;mk&uuml;n değil midir?</p>\r\n\r\n<p>\r\n	Şimdi bu d&uuml;zenle bu soruları cevaplıyoruz:</p>\r\n\r\n<p>\r\n	1. Birinci kısımla irtibatlı olarak ş&ouml;yle s&ouml;ylemek gerekir: Kur&rsquo;an Hz Meryem&rsquo;in yiyeceği hakkında ş&ouml;yle buyurmaktadır: Bunun &uuml;zerine Rabbi onu g&uuml;zel bir şekilde kabul buyurdu ve onu g&uuml;zel bir şekilde yetiştirdi. Zekeriya&rsquo;yı da onun bakımıyla g&ouml;revlendirdi. Zekeriya, onun bulunduğu b&ouml;lmeye her girişinde yanında bir yiyecek bulurdu. &ldquo;Meryem! Bu sana nereden geldi?&rdquo; derdi. O da &ldquo;Bu, Allah katından&rdquo; diye cevap verirdi. Zira Allah, dilediğine hesapsız rızık verir.[1] Bu yiyeceğin ne t&uuml;r bir yiyecek olduğu ve nereden Hz Meryem&rsquo;e geldiği ayette belirtilmemiştir; lakin hadis kitaplarında nakledilen değişik rivayetlerden bu ilahi hanımın yiyeceğinin mevsim dışı meyveler olduğu ve Allah&rsquo;ın izniyle onun mihrabının yanında yer aldığı anlaşılmaktadır.[2] Allah&rsquo;ın sakınan kulunu bu şekilde ağırlaması hayret edilebilecek bir husus değildir. Ama bazı m&uuml;fessirler (el- Menar yazarı gibi) rızık kelimesinden maksadın d&uuml;nyadaki normal yiyecekler olduğuna inanmaktadır; zira İbn. Cerir&rsquo;den nakledildiği &uuml;zere İsrail oğulları kıtlığa yakalanmıştı ve Hz Zekeriya (a.s), Hz Meryem&rsquo;in (a.s) yaşamını temin edemiyordu. Bu esnada kura &ccedil;ektiler ve bu kura marangoz bir erkeğe &ccedil;ıktı. O, bir &ouml;v&uuml;n&ccedil; vesilesi olarak Hz Meryem&rsquo;in yiyeceğini temin etmeyi &uuml;stlendi. Hz Zekeriya (a.s) Hz Meryem&rsquo;in (a.s) mihrabının yanına yaklaştığında belirtilen mevcut şartlarda b&ouml;yle bir yiyeceğin varlığından dolayı şaşırıyor ve Hz Meryem onun sorusuna verdiği cevapta ş&ouml;yle diyordu: &ldquo;Bu Allah tarafındandır&rdquo;; yani Allah imanlı bir erkeğin b&ouml;yle zor şartlarda bu hizmete ilgi duymasını sağlamıştır. Bu tefsir, ne ayetteki karineler ve ne de ayet hakkında nakledilmiş rivayetler ile bağdaşmaktadır! Ayyaşi tefsirinde İmam Bakır&rsquo;dan (a.s) ş&ouml;yle bir rivayet nakledilmiştir: Bir g&uuml;n Hz Peygamber (s.a.a) Hz Fatıma Zehra&rsquo;nın (a.s) evine geldi. Bu esnada onun evinde birka&ccedil; g&uuml;nd&uuml;r bir yiyecek g&ouml;r&uuml;lmemişti. Aniden Hz Peygamber (s.a.a) onun yanında bir yiyecek g&ouml;rd&uuml; ve ondan bu yiyecek neredendir diye sordu.&nbsp; Hz Fatıma (s.a) bu Allah tarafındandır; o istediğine hesapsızca bağışlar dedi. Hz Peygamber (s.a.a) ş&ouml;yle buyurdu: Bu hadise Hz Meryem&rsquo;in mihrabının yanına gelen ve orada &ouml;zel bir yiyecek g&ouml;ren ve Hz Meryem&rsquo;den bu yiyecek nerdendir diye soran ve Hz Meryem&rsquo;in Allah tarafındandır diye cevap verdiği Hz Zekeriya&rsquo;nın (a.s) hadisesi gibidir.[3] Elbette &ldquo; bir rızık&rdquo; kelimesinden kastedilenin cennetlik yiyecek olduğu hususu ayetin k&ouml;şe ve bucağında bulunan karinelerden de anlaşılmaktadır; zira evvela &ldquo;bir rızık kelimesi genel bir şekilde zikredilmiş ve bu Hz Zekeriya (a.s) i&ccedil;in rızkın &ouml;zel ve tanınmayan bir şey olduğunu yansıtmaktadır. İkincisi, Hz Meryem&rsquo;in &ldquo;bu Allah tarafındandır&rdquo; diyerek verdiği cevap bu konu i&ccedil;in başka bir g&ouml;stergedir. &Uuml;&ccedil;&uuml;nc&uuml;s&uuml;, sonraki ayette işaret edilen Hz Zekeriya&rsquo;nın (a.s) heyecanlanması ve Allah&rsquo;tan bir evlat talebinde bulunması da bu iddia i&ccedil;in başka bir karine sayılır.&rdquo;[4] &Ouml;te taraftan kelam ilminde fiilsel tevhit konusunda ispatlandığı &uuml;zere y&uuml;ce Allah mutlak kudrete sahiptir ve yaratmak rızık, diriltmek, &ouml;ld&uuml;rmek, zenginlik, fakirlik, izzet, zillet, sağlık, hastalık vb. konular onun kudret elindedir; ama bazen feyizlendirmek normal sebepler aracılığıyla (insanın iradi ve iradi dışı sebepleriyle) ger&ccedil;ekleşir ve bazen de normal sebepler olmaksızın vuku bulur. Hz Adem ve Hz. Havva&rsquo;nın yaratılışı ve diğer peygamberlerin ger&ccedil;ekleştirdiği mucizeler de bu t&uuml;rden sayılır ve olağan&uuml;st&uuml; addedilir. Aynı şekilde Hz Meryem&rsquo;in rızkı da olağan&uuml;st&uuml; bir şekilde ve zahiri sebepler olmaksızın sağlanmaktaydı.[5]</p>\r\n\r\n<p>\r\n	Sorunuzun ikinci kısmıyla irtibatlı olarak da ş&ouml;yle s&ouml;ylemek gerekir: Bug&uuml;n maddi d&uuml;nyada kabul edilmiş bir kaide mevcuttur ve bu kaide esasınca madde ve enerji hi&ccedil;bir zaman yok olmaz, birbirine d&ouml;n&uuml;ş&uuml;verir ve değişik şekillerde zahir olur. Bu anlamıyla bu d&uuml;nyada normal bir şekilde t&uuml;ketilen bir yiyeceğin bir miktarı beden i&ccedil;inde enerji ve maddeye d&ouml;n&uuml;şt&uuml;kten sonra, onun kalan kısmı insan bedeninden dışarıya atılmaktadır. Ama bunun maddeye d&ouml;n&uuml;şt&uuml;rme y&ouml;n&uuml;nde ge&ccedil;erli tek sistem olduğuna dair her hangi bir delil mevcut bulunmamaktadır ve akli a&ccedil;ıdan atılmış maddelerdeki mevcut mikrobun bertaraf edilmesi veya t&uuml;ketilmiş t&uuml;m maddelerin enerjiye d&ouml;n&uuml;şt&uuml;r&uuml;leceği başka bir sistemin g&ouml;z &ouml;n&uuml;nde bulundurulması imk&acirc;nsız değildir. Uhrevi &acirc;lem hakkında da bilinmelidir ki ayet ve rivayetler cennette insanın ebedi olarak yaşayacağına ve oradaki nimet ve lezzetlerin daimi olacağına işaret etmektedir. Bu, cennetliklerin yediği yiyeceklerin de daimi olması anlamına gelmez, bu konunun aksi y&ouml;n&uuml;nde deliller mevcuttur. Zeyd b. Erkam ş&ouml;yle nakletmektedir: Ehlikitaptan bir şahıs Hz. Peygamberin (s.a.a) yanına geldi ve siz cennetliklerin yediklerine ve i&ccedil;tiklerine inanıyorsunuz diye s&ouml;yledi. Hz Peygamber (s.a.a) evet diye buyurdu. Soru soran şahıs orada yenilen ve i&ccedil;ilenler nasıl dışarı &ccedil;ıkmaktadırlar diye tekrar soru sordu. Hz Peygamber (s.a.a) ş&ouml;yle buyurdu: &ldquo;Bu maddeler bedenlerinden ter şeklinde ceylan kokusu gibi g&uuml;zel bir koku şeklinde dışarıya &ccedil;ıkar.&rdquo;[6] Başka bir ifadeyle cennetteki nimetler sonsuz değildir, ama onlarda değişim ve d&ouml;n&uuml;ş&uuml;m m&uuml;mk&uuml;nd&uuml;r. Belirtilen hususlar ve Allah&rsquo;ın kudretini g&ouml;z &ouml;n&uuml;nde bulundurmayla cennetlik t&uuml;rden yiyeceklerin bu d&uuml;nyadaki se&ccedil;ilmiş bireylere verilmesi hi&ccedil;bir sorun yaratmaz.</p>\r\n\r\n<p>\r\n	Cennetliklerin d&uuml;nyaya d&ouml;nmesi bağlamında sorunuzun &uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;m&uuml; hakkında da ş&ouml;yle s&ouml;ylemek gerekir: İslami metinlerde cennet ve cehennem hakkında en az iki mana g&ouml;ze &ccedil;arpmaktadır:</p>\r\n\r\n<p>\r\n	1. İnsanın &ouml;lmesiyle ve d&uuml;nya berzahından başlayan cennet ve cehennem. Bir rivayette okuduğumuz &uuml;zere her insanın kabri ya kendisi i&ccedil;in cennetten bir bah&ccedil;e veya cehennemden bir &ccedil;ukur olacaktır.[7] Kur&rsquo;an&rsquo;da &ouml;l&uuml;lerin dirilmesiyle ilgili hususlar g&ouml;z &ouml;n&uuml;nde bulundurulduğunda[8], b&ouml;yle bir cennetten insanın geri d&ouml;nmesi m&uuml;mk&uuml;n g&ouml;z&uuml;kmektedir.</p>\r\n\r\n<p>\r\n	2. Borunun &uuml;flenmesi ve amellerin muhasebe edilmesinden sonra insanların gireceği cennet ve cehennem. Bu cennetten dışarıya &ccedil;ıkmak Kur&rsquo;an-ı Kerim&rsquo;in a&ccedil;ık&ccedil;a belirtmesiyle imk&acirc;nsızdır[9] ve esasen artık kendisine d&ouml;n&uuml;lebilecek bir d&uuml;nya mevcut olmayacaktır.</p>\r\n\r\n<p>\r\n	Cennet ile ilgili olarak aşağıdaki konuları okumanız yararlı olacaktır:</p>\r\n\r\n<p>\r\n	1. Hali hazırda cennet ve cehennemin varlığı, 101 (Site: 1798).</p>\r\n\r\n<p>\r\n	2. Cennet ve cehennemin hakikati, 1945 (Site: 1948).</p>\r\n\r\n<p>\r\n	3. Cennet nimetlerinin usandırmaması, 11270 (Site: tr11125).</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] A&rsquo;li İmran Suresi, 37. ayet.</p>\r\n\r\n<p>\r\n	[2] Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c: 14, s: 195, M&uuml;essesetu El- Vefa, Beyrut, 1404 h.k</p>\r\n\r\n<p>\r\n	[3] Arusiyi Huveyzi, Abdu Ali bin Cuma, Nuru&rsquo;s Sakaleyn, c: 1, s: 333, İntişaratı İsmailiyan,&ccedil;apı &ccedil;aharum,Kum, 1415 h.k.</p>\r\n\r\n<p>\r\n	[4] Tefsiri Numune, c: 2, s: 530; Tefsiri El- Mizan, c: 3, s: 273 ve 274.</p>\r\n\r\n<p>\r\n	[5] Tefsiri Numune, c: 2, s: 530.</p>\r\n\r\n<p>\r\n	[6] Biharu&rsquo;l Envar, c: 8, s: 149, hadis 82.</p>\r\n\r\n<p>\r\n	[7] Biharu&rsquo;l Envar, c: 6, s: 214.</p>\r\n\r\n<p>\r\n	[8] A&rsquo;li İmran Suresi, 49. ayet.</p>\r\n\r\n<p>\r\n	[9] Hicr Suresi, 48. ayet.</p>\r\n','Ayet ve hadislerde bulunan karine ve delillere binaen Hz Meryem&rsquo;in yiyeceği direkt olarak ve maddi aracılar kullanılmaksızın Allah tarafından ve cennetten sağlanıyordu. İslami &ouml;ğretiler esasınca, cennette insanların hayatı ebedi olacak, onlar cennetteki nimet ve lezzetlerden daimi olarak yararlanacak ve nimetler yenilenecektir. Bundan dolayı bu nimetler i&ccedil;in bir son d&uuml;ş&uuml;n&uuml;lemez.&nbsp; Ama doğal olarak her nimetten yararlanmak, bir t&uuml;r onun sonu sayılır ve bu a&ccedil;ıdan her ne kadar yenilense de o ebedi addedilemez. Bu esas uyarınca evvela, Meryem&rsquo;in cennetlik yiyeceklerden istifade etmesi cennetlik nimetlerin ebedi oluşuyla &ccedil;elişmez. İkincisi, onun yemeğinin berzah cennetinden sağlanmış olması muhtemeldir ve berzah cennetinden d&uuml;nyaya d&ouml;n&uuml;ş&uuml;n muhal olmadığı bilinmelidir. Ama d&uuml;nyanın sona ermesi ve insanın son durumunun belirginleşmesiyle artık geri d&ouml;n&uuml;lebilecek bir d&uuml;nya olmayacaktır.&nbsp;&nbsp;','&nbsp;Bu soru birka&ccedil; a&ccedil;ıdan incelenmelidir:\r\n\r\n\r\n	1. Hz Zekeriya&rsquo;nın (a.s) Hz Meryem&rsquo;in (a.s) yanında g&ouml;rd&uuml;ğ&uuml; yiyecekler ona cennetten mi getirilmekteydi?\r\n\r\n\r\n	2. Cennetlik yiyecekler zorunlu olarak ebedi midir veya maddi d&uuml;nyada bulunan eşyalar gibi değişim ve d&ouml;n&uuml;ş&uuml;me uğrar mı?\r\n\r\n\r\n	3. İnsanların cennetten d&uuml;nyaya d&ouml;nmesi m&uuml;mk&uuml;n m&uuml;d&uuml;r yoksa m&uuml;mk&uuml;n değil midir?\r\n\r\n\r\n	Şimdi bu d&uuml;zenle bu soruları cevaplıyoruz:\r\n\r\n\r\n	1. Birinci kısımla irtibatlı olarak ş&ouml;yle s&ouml;ylemek gerekir: Kur&rsquo;an Hz Meryem&rsquo;in yiyeceği hakkında ş&ouml;yle buyurmaktadır: Bunun &uuml;zerine Rabbi onu g&uuml;zel bir şekilde kabul buyurdu ve onu g&uuml;zel bir şekilde yetiştirdi. Zekeriya&rsquo;yı da onun bakımıyla g&ouml;revlendirdi. Zekeriya, onun bulunduğu b&ouml;lmeye her girişinde yanında bir yiyecek bulurdu. &ldquo;Meryem! Bu sana nereden geldi?&rdquo; derdi. O da &ldquo;Bu, Allah katından&rdquo; diye cevap verirdi. Zira Allah, dilediğine hesapsız rızık verir.[1] Bu yiyeceğin ne t&uuml;r bir yiyecek olduğu ve nereden Hz Meryem&rsquo;e geldiği ayette belirtilmemiştir; lakin hadis kitaplarında nakledilen değişik rivayetlerden bu ilahi hanımın yiyeceğinin mevsim dışı meyveler olduğu ve Allah&rsquo;ın izniyle onun mihrabının yanında yer aldığı anlaşılmaktadır.[2] Allah&rsquo;ın sakınan kulunu bu şekilde ağırlaması hayret edilebilecek bir husus değildir. Ama bazı m&uuml;fessirler (el- Menar yazarı gibi) rızık kelimesinden maksadın d&uuml;nyadaki normal yiyecekler olduğuna inanmaktadır; zira İbn. Cerir&rsquo;den nakledildiği &uuml;zere İsrail oğulları kıtlığa yakalanmıştı ve Hz Zekeriya (a.s), Hz Meryem&rsquo;in (a.s) yaşamını temin edemiyordu. Bu esnada kura &ccedil;ektiler ve bu kura marangoz bir erkeğe &ccedil;ıktı. O, bir &ouml;v&uuml;n&ccedil; vesilesi olarak Hz Meryem&rsquo;in yiyeceğini temin etmeyi &uuml;stlendi. Hz Zekeriya (a.s) Hz Meryem&rsquo;in (a.s) mihrabının yanına yaklaştığında belirtilen mevcut şartlarda b&ouml;yle bir yiyeceğin varlığından dolayı şaşırıyor ve Hz Meryem onun sorusuna verdiği cevapta ş&ouml;yle diyordu: &ldquo;Bu Allah tarafındandır&rdquo;; yani Allah imanlı bir erkeğin b&ouml;yle zor şartlarda bu hizmete ilgi duymasını sağlamıştır. Bu tefsir, ne ayetteki karineler ve ne de ayet hakkında nakledilmiş rivayetler ile bağdaşmaktadır! Ayyaşi tefsirinde İmam Bakır&rsquo;dan (a.s) ş&ouml;yle bir rivayet nakledilmiştir: Bir g&uuml;n Hz Peygamber (s.a.a) Hz Fatıma Zehra&rsquo;nın (a.s) evine geldi. Bu esnada onun evinde birka&ccedil; g&uuml;nd&uuml;r bir yiyecek g&ouml;r&uuml;lmemişti. Aniden Hz Peygamber (s.a.a) onun yanında bir yiyecek g&ouml;rd&uuml; ve ondan bu yiyecek neredendir diye sordu.&nbsp; Hz Fatıma (s.a) bu Allah tarafındandır; o istediğine hesapsızca bağışlar dedi. Hz Peygamber (s.a.a) ş&ouml;yle buyurdu: Bu hadise Hz Meryem&rsquo;in mihrabının yanına gelen ve orada &ouml;zel bir yiyecek g&ouml;ren ve Hz Meryem&rsquo;den bu yiyecek nerdendir diye soran ve Hz Meryem&rsquo;in Allah tarafındandır diye cevap verdiği Hz Zekeriya&rsquo;nın (a.s) hadisesi gibidir.[3] Elbette &ldquo; bir rızık&rdquo; kelimesinden kastedilenin cennetlik yiyecek olduğu hususu ayetin k&ouml;şe ve bucağında bulunan karinelerden de anlaşılmaktadır; zira evvela &ldquo;bir rızık kelimesi genel bir şekilde zikredilmiş ve bu Hz Zekeriya (a.s) i&ccedil;in rızkın &ouml;zel ve tanınmayan bir şey olduğunu yansıtmaktadır. İkincisi, Hz Meryem&rsquo;in &ldquo;bu Allah tarafındandır&rdquo; diyerek verdiği cevap bu konu i&ccedil;in başka bir g&ouml;stergedir. &Uuml;&ccedil;&uuml;nc&uuml;s&uuml;, sonraki ayette işaret edilen Hz Zekeriya&rsquo;nın (a.s) heyecanlanması ve Allah&rsquo;tan bir evlat talebinde bulunması da bu iddia i&ccedil;in başka bir karine sayılır.&rdquo;[4] &Ouml;te taraftan kelam ilminde fiilsel tevhit konusunda ispatlandığı &uuml;zere y&uuml;ce Allah mutlak kudrete sahiptir ve yaratmak rızık, diriltmek, &ouml;ld&uuml;rmek, zenginlik, fakirlik, izzet, zillet, sağlık, hastalık vb. konular onun kudret elindedir; ama bazen feyizlendirmek normal sebepler aracılığıyla (insanın iradi ve iradi dışı sebepleriyle) ger&ccedil;ekleşir ve bazen de normal sebepler olmaksızın vuku bulur. Hz Adem ve Hz. Havva&rsquo;nın yaratılışı ve diğer peygamberlerin ger&ccedil;ekleştirdiği mucizeler de bu t&uuml;rden sayılır ve olağan&uuml;st&uuml; addedilir. Aynı şekilde Hz Meryem&rsquo;in rızkı da olağan&uuml;st&uuml; bir şekilde ve zahiri sebepler olmaksızın sağlanmaktaydı.[5]\r\n\r\n\r\n	Sorunuzun ikinci kısmıyla irtibatlı olarak da ş&ouml;yle s&ouml;ylemek gerekir: Bug&uuml;n maddi d&uuml;nyada kabul edilmiş bir kaide mevcuttur ve bu kaide esasınca madde ve enerji hi&ccedil;bir zaman yok olmaz, birbirine d&ouml;n&uuml;ş&uuml;verir ve değişik şekillerde zahir olur. Bu anlamıyla bu d&uuml;nyada normal bir şekilde t&uuml;ketilen bir yiyeceğin bir miktarı beden i&ccedil;inde enerji ve maddeye d&ouml;n&uuml;şt&uuml;kten sonra, onun kalan kısmı insan bedeninden dışarıya atılmaktadır. Ama bunun maddeye d&ouml;n&uuml;şt&uuml;rme y&ouml;n&uuml;nde ge&ccedil;erli tek sistem olduğuna dair her hangi bir delil mevcut bulunmamaktadır ve akli a&ccedil;ıdan atılmış maddelerdeki mevcut mikrobun bertaraf edilmesi veya t&uuml;ketilmiş t&uuml;m maddelerin enerjiye d&ouml;n&uuml;şt&uuml;r&uuml;leceği başka bir sistemin g&ouml;z &ouml;n&uuml;nde bulundurulması imk&acirc;nsız değildir. Uhrevi &acirc;lem hakkında da bilinmelidir ki ayet ve rivayetler cennette insanın ebedi olarak yaşayacağına ve oradaki nimet ve lezzetlerin daimi olacağına işaret etmektedir. Bu, cennetliklerin yediği yiyeceklerin de daimi olması anlamına gelmez, bu konunun aksi y&ouml;n&uuml;nde deliller mevcuttur. Zeyd b. Erkam ş&ouml;yle nakletmektedir: Ehlikitaptan bir şahıs Hz. Peygamberin (s.a.a) yanına geldi ve siz cennetliklerin yediklerine ve i&ccedil;tiklerine inanıyorsunuz diye s&ouml;yledi. Hz Peygamber (s.a.a) evet diye buyurdu. Soru soran şahıs orada yenilen ve i&ccedil;ilenler nasıl dışarı &ccedil;ıkmaktadırlar diye tekrar soru sordu. Hz Peygamber (s.a.a) ş&ouml;yle buyurdu: &ldquo;Bu maddeler bedenlerinden ter şeklinde ceylan kokusu gibi g&uuml;zel bir koku şeklinde dışarıya &ccedil;ıkar.&rdquo;[6] Başka bir ifadeyle cennetteki nimetler sonsuz değildir, ama onlarda değişim ve d&ouml;n&uuml;ş&uuml;m m&uuml;mk&uuml;nd&uuml;r. Belirtilen hususlar ve Allah&rsquo;ın kudretini g&ouml;z &ouml;n&uuml;nde bulundurmayla cennetlik t&uuml;rden yiyeceklerin bu d&uuml;nyadaki se&ccedil;ilmiş bireylere verilmesi hi&ccedil;bir sorun yaratmaz.\r\n\r\n\r\n	Cennetliklerin d&uuml;nyaya d&ouml;nmesi bağlamında sorunuzun &uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;m&uuml; hakkında da ş&ouml;yle s&ouml;ylemek gerekir: İslami metinlerde cennet ve cehennem hakkında en az iki mana g&ouml;ze &ccedil;arpmaktadır:\r\n\r\n\r\n	1. İnsanın &ouml;lmesiyle ve d&uuml;nya berzahından başlayan cennet ve cehennem. Bir rivayette okuduğumuz &uuml;zere her insanın kabri ya kendisi i&ccedil;in cennetten bir bah&ccedil;e veya cehennemden bir &ccedil;ukur olacaktır.[7] Kur&rsquo;an&rsquo;da &ouml;l&uuml;lerin dirilmesiyle ilgili hususlar g&ouml;z &ouml;n&uuml;nde bulundurulduğunda[8], b&ouml;yle bir cennetten insanın geri d&ouml;nmesi m&uuml;mk&uuml;n g&ouml;z&uuml;kmektedir.\r\n\r\n\r\n	2. Borunun &uuml;flenmesi ve amellerin muhasebe edilmesinden sonra insanların gireceği cennet ve cehennem. Bu cennetten dışarıya &ccedil;ıkmak Kur&rsquo;an-ı Kerim&rsquo;in a&ccedil;ık&ccedil;a belirtmesiyle imk&acirc;nsızdır[9] ve esasen artık kendisine d&ouml;n&uuml;lebilecek bir d&uuml;nya mevcut olmayacaktır.\r\n\r\n\r\n	Cennet ile ilgili olarak aşağıdaki konuları okumanız yararlı olacaktır:\r\n\r\n\r\n	1. Hali hazırda cennet ve cehennemin varlığı, 101 (Site: 1798).\r\n\r\n\r\n	2. Cennet ve cehennemin hakikati, 1945 (Site: 1948).\r\n\r\n\r\n	3. Cennet nimetlerinin usandırmaması, 11270 (Site: tr11125).\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] A&rsquo;li İmran Suresi, 37. ayet.\r\n\r\n\r\n	[2] Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c: 14, s: 195, M&uuml;essesetu El- Vefa, Beyrut, 1404 h.k\r\n\r\n\r\n	[3] Arusiyi Huveyzi, Abdu Ali bin Cuma, Nuru&rsquo;s Sakaleyn, c: 1, s: 333, İntişaratı İsmailiyan,&ccedil;apı &ccedil;aharum,Kum, 1415 h.k.\r\n\r\n\r\n	[4] Tefsiri Numune, c: 2, s: 530; Tefsiri El- Mizan, c: 3, s: 273 ve 274.\r\n\r\n\r\n	[5] Tefsiri Numune, c: 2, s: 530.\r\n\r\n\r\n	[6] Biharu&rsquo;l Envar, c: 8, s: 149, hadis 82.\r\n\r\n\r\n	[7] Biharu&rsquo;l Envar, c: 6, s: 214.\r\n\r\n\r\n	[8] A&rsquo;li İmran Suresi, 49. ayet.\r\n\r\n\r\n	[9] Hicr Suresi, 48. ayet.'),(240,'tr252','<p>\r\n	<br />\r\n	&nbsp;Fakir s&ouml;zl&uuml;kte omurilik kemiği kırılmış kimseye denir. Miskin (&ccedil;aresiz) de fakir manasına gelir, ancak miskinin ger&ccedil;ekte durumu fakirden daha k&ouml;t&uuml;d&uuml;r.[1] Şer&rsquo;i ıstılahta da fakir bir yıllık giderini karşılayamayan kimseye denir. Bir arsası olan veya yıllık giderini temin edebilecek bir sermayesi olan kimse fakir sayılmaz.[2] Kur&rsquo;an-ı Kerim zek&acirc;t vermek hakkında ş&ouml;yle buyurmaktadır: &ldquo;Sadakalar (zek&acirc;tlar), Allah&rsquo;tan bir farz olarak ancak fakirler, d&uuml;şk&uuml;nler, zek&acirc;t toplayan memurlar, kalpleri İsl&acirc;m&rsquo;a ısındırılacak olanlarla (&ouml;zg&uuml;rl&uuml;ğ&uuml;ne kavuşturulacak) k&ouml;leler, bor&ccedil;lular, Allah yolunda cihat edenler ve yolda kalmış yolcular i&ccedil;indir. Allah, hakkıyla bilendir, h&uuml;k&uuml;m ve hikmet sahibidir.&rdquo;[3]</p>\r\n\r\n<p>\r\n	Muhterem taklit merciler zek&acirc;tın verileceği yerler hakkında ş&ouml;yle demektedir:</p>\r\n\r\n<p>\r\n	İnsan sekiz yere zek&acirc;tını verebilir:</p>\r\n\r\n<p>\r\n	1. Fakir olan ve kendi ve ailesinin yıllık harcamasını karşılayamayan kimseye zek&acirc;t verilir. Yıllık giderlerini temin edebilecek bir meslek veya m&uuml;lk veyayut sermayesi olan kimse fakir değildir.</p>\r\n\r\n<p>\r\n	2. Miskin ve durumu fakirden daha k&ouml;t&uuml; olan kimse.</p>\r\n\r\n<p>\r\n	3. İmam veya imam tarafından zek&acirc;t toplamak, korumak, hesabını yapmak ve onu İmama veya İmamın naibine veyahut fakirlere ulaştırmakla g&ouml;revli kimseye de zek&acirc;t verilir.</p>\r\n\r\n<p>\r\n	4. Kendilerine zek&acirc;t verildiği takdirde İslam&rsquo;a eğilim g&ouml;steren veya savaşta M&uuml;sl&uuml;manlara yardımcı olabilecek k&acirc;firlere zek&acirc;t verilir.</p>\r\n\r\n<p>\r\n	5. K&ouml;leleri satın almak ve onları &ouml;zg&uuml;rleştirmede zek&acirc;t kullanılır.</p>\r\n\r\n<p>\r\n	6. Borcunu &ouml;deyemeyen bor&ccedil;luya zek&acirc;t verilir.</p>\r\n\r\n<p>\r\n	7. Zek&acirc;t Allah yolunda harcanabilir; yani mescit yapmak veya faydası t&uuml;m M&uuml;sl&uuml;manlara ulaşan k&ouml;pr&uuml; yapmak veya yolları d&uuml;zeltmek veyahut her ne şekilde olursa olsun İslam i&ccedil;in bir faydası olan işleri yerine getirmek i&ccedil;in zek&acirc;t kullanılabilir.</p>\r\n\r\n<p>\r\n	8. Yolda kalmış yolcuya zek&acirc;t verilebilir.&rdquo;[4]</p>\r\n\r\n<p>\r\n	Bu esasla İslam bir grubu zek&acirc;ta m&uuml;stahak bilmiştir. Bu bireyler arasında fakir ve miskin de yer almaktadır. Zek&acirc;tın verildiği yerlerden biri de zek&acirc;t verilerek İslam&rsquo;a eğilim g&ouml;stermelerine neden olunan gayri M&uuml;slimlerdir. Fakihler de gayri M&uuml;slimlere zek&acirc;t verme hakkında ş&ouml;yle demektedir:</p>\r\n\r\n<p>\r\n	&ldquo;İslam&rsquo;a eğilim kaydetmelerine veya muhtemel durum ve savaşlarda M&uuml;sl&uuml;manlara yardım etmelerine neden olacaksa, gayri M&uuml;slimlere zek&acirc;t vermek caizdir.&rdquo;[5]</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Mahmud Abdu&rsquo;r Rahman, Mucemu&rsquo;l Mustelahat ve&rsquo;l Elfazı&rsquo;l Fıkhiyye, c: 3, s: 50 &ndash; 51.</p>\r\n\r\n<p>\r\n	[2] Hairiyi Yezdi, Seyyit Muhammed Kazım, El- Urvetu&rsquo;l Vuska (El- Mahşi), c: 4, s: 99.</p>\r\n\r\n<p>\r\n	[3] Tevbe Suresi, 60. ayet.</p>\r\n\r\n<p>\r\n	[4] Tevzihu&rsquo;l Mesail (El- Mahşi lil İmam Humeyni), c: 2, s: 141.</p>\r\n\r\n<p>\r\n	[5] Eraki, Muhammed Ali, El- Mesailu&rsquo;l Vazihe, s: 1, s: 334, Mektebu&rsquo;l A&rsquo;lamu&rsquo;l İslami, Kum, 1414.</p>\r\n','','&nbsp;Fakir s&ouml;zl&uuml;kte omurilik kemiği kırılmış kimseye denir. Miskin (&ccedil;aresiz) de fakir manasına gelir, ancak miskinin ger&ccedil;ekte durumu fakirden daha k&ouml;t&uuml;d&uuml;r.[1] Şer&rsquo;i ıstılahta da fakir bir yıllık giderini karşılayamayan kimseye denir. Bir arsası olan veya yıllık giderini temin edebilecek bir sermayesi olan kimse fakir sayılmaz.[2] Kur&rsquo;an-ı Kerim zek&acirc;t vermek hakkında ş&ouml;yle buyurmaktadır: &ldquo;Sadakalar (zek&acirc;tlar), Allah&rsquo;tan bir farz olarak ancak fakirler, d&uuml;şk&uuml;nler, zek&acirc;t toplayan memurlar, kalpleri İsl&acirc;m&rsquo;a ısındırılacak olanlarla (&ouml;zg&uuml;rl&uuml;ğ&uuml;ne kavuşturulacak) k&ouml;leler, bor&ccedil;lular, Allah yolunda cihat edenler ve yolda kalmış yolcular i&ccedil;indir. Allah, hakkıyla bilendir, h&uuml;k&uuml;m ve hikmet sahibidir.&rdquo;[3]\r\n\r\n\r\n	Muhterem taklit merciler zek&acirc;tın verileceği yerler hakkında ş&ouml;yle demektedir:\r\n\r\n\r\n	İnsan sekiz yere zek&acirc;tını verebilir:\r\n\r\n\r\n	1. Fakir olan ve kendi ve ailesinin yıllık harcamasını karşılayamayan kimseye zek&acirc;t verilir. Yıllık giderlerini temin edebilecek bir meslek veya m&uuml;lk veyayut sermayesi olan kimse fakir değildir.\r\n\r\n\r\n	2. Miskin ve durumu fakirden daha k&ouml;t&uuml; olan kimse.\r\n\r\n\r\n	3. İmam veya imam tarafından zek&acirc;t toplamak, korumak, hesabını yapmak ve onu İmama veya İmamın naibine veyahut fakirlere ulaştırmakla g&ouml;revli kimseye de zek&acirc;t verilir.\r\n\r\n\r\n	4. Kendilerine zek&acirc;t verildiği takdirde İslam&rsquo;a eğilim g&ouml;steren veya savaşta M&uuml;sl&uuml;manlara yardımcı olabilecek k&acirc;firlere zek&acirc;t verilir.\r\n\r\n\r\n	5. K&ouml;leleri satın almak ve onları &ouml;zg&uuml;rleştirmede zek&acirc;t kullanılır.\r\n\r\n\r\n	6. Borcunu &ouml;deyemeyen bor&ccedil;luya zek&acirc;t verilir.\r\n\r\n\r\n	7. Zek&acirc;t Allah yolunda harcanabilir; yani mescit yapmak veya faydası t&uuml;m M&uuml;sl&uuml;manlara ulaşan k&ouml;pr&uuml; yapmak veya yolları d&uuml;zeltmek veyahut her ne şekilde olursa olsun İslam i&ccedil;in bir faydası olan işleri yerine getirmek i&ccedil;in zek&acirc;t kullanılabilir.\r\n\r\n\r\n	8. Yolda kalmış yolcuya zek&acirc;t verilebilir.&rdquo;[4]\r\n\r\n\r\n	Bu esasla İslam bir grubu zek&acirc;ta m&uuml;stahak bilmiştir. Bu bireyler arasında fakir ve miskin de yer almaktadır. Zek&acirc;tın verildiği yerlerden biri de zek&acirc;t verilerek İslam&rsquo;a eğilim g&ouml;stermelerine neden olunan gayri M&uuml;slimlerdir. Fakihler de gayri M&uuml;slimlere zek&acirc;t verme hakkında ş&ouml;yle demektedir:\r\n\r\n\r\n	&ldquo;İslam&rsquo;a eğilim kaydetmelerine veya muhtemel durum ve savaşlarda M&uuml;sl&uuml;manlara yardım etmelerine neden olacaksa, gayri M&uuml;slimlere zek&acirc;t vermek caizdir.&rdquo;[5]\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Mahmud Abdu&rsquo;r Rahman, Mucemu&rsquo;l Mustelahat ve&rsquo;l Elfazı&rsquo;l Fıkhiyye, c: 3, s: 50 &ndash; 51.\r\n\r\n\r\n	[2] Hairiyi Yezdi, Seyyit Muhammed Kazım, El- Urvetu&rsquo;l Vuska (El- Mahşi), c: 4, s: 99.\r\n\r\n\r\n	[3] Tevbe Suresi, 60. ayet.\r\n\r\n\r\n	[4] Tevzihu&rsquo;l Mesail (El- Mahşi lil İmam Humeyni), c: 2, s: 141.\r\n\r\n\r\n	[5] Eraki, Muhammed Ali, El- Mesailu&rsquo;l Vazihe, s: 1, s: 334, Mektebu&rsquo;l A&rsquo;lamu&rsquo;l İslami, Kum, 1414.',''),(241,'tr251','<p>\r\n	<br />\r\n	&nbsp;Bu sorunun yanıtını bir rivayet ile a&ccedil;ıklıyoruz:</p>\r\n\r\n<p>\r\n	Şeyh Kuleyni, Z&uuml;rare kanalıyla İmam Bakır&rsquo;ın (a.s) ş&ouml;yle buyurduğunu nakletmektedir: Size Peygamberin (s.a.a) nasıl abdest aldığını nakledeyim mi? Ben evet dedim. İmam (a.s) bir miktar su hazırlamalarını ve onu &ouml;n&uuml;ne koymalarını istedi. Ardından kollarını dirseklerine kadar sıvadı ve sağ el avucunu abdest suyuna soktu ve ş&ouml;yle buyurdu: Eğer el temiz ise b&ouml;yle yapılmalıdır. Ardından suyu avucuna aldı ve alnına d&ouml;kt&uuml; ve bismillah diyerek suyu y&uuml;z&uuml;ne akıttı ve elini y&uuml;z ve alnına s&uuml;rd&uuml;. Ardından sol elini suyla doldurdu ve sağ elinin dirseğine d&ouml;kt&uuml; ve suyu bileklerine doğru akıttı. Bu esnada su parmaklarına kadar aktı. Ardından sağ elini suyla doldurdu ve onu sol elinin dirseği &uuml;zerine d&ouml;kt&uuml; ve bileğine doğru &ccedil;ekti ve parmak etraflarına suyu akıttı. Sonra başının &ouml;n&uuml;n&uuml; ve ayaklarının &uuml;zerini sağ ve sol elinde kalan ıslaklıkla mesh etti. Zurare, İmam Bakır&rsquo;ın (a.s) ş&ouml;yle buyurduğunu nakletmiştir: &ldquo;Bir şahıs m&uuml;minlerin &ouml;nderinden (a.s) Hz Peygamberin (s.a.a) abdesti hakkında sordu. İmam Ali (a.s) tam olarak bu meseleyi ona nakletti.&rdquo;[1]</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] el-K&acirc;fi, c: 3, s: 25, hadis 4, Daru&rsquo;l Kutubu&rsquo;l İslamiye, 8 cildi, 1365 h.ş, Tahran.</p>\r\n','','&nbsp;Bu sorunun yanıtını bir rivayet ile a&ccedil;ıklıyoruz:\r\n\r\n\r\n	Şeyh Kuleyni, Z&uuml;rare kanalıyla İmam Bakır&rsquo;ın (a.s) ş&ouml;yle buyurduğunu nakletmektedir: Size Peygamberin (s.a.a) nasıl abdest aldığını nakledeyim mi? Ben evet dedim. İmam (a.s) bir miktar su hazırlamalarını ve onu &ouml;n&uuml;ne koymalarını istedi. Ardından kollarını dirseklerine kadar sıvadı ve sağ el avucunu abdest suyuna soktu ve ş&ouml;yle buyurdu: Eğer el temiz ise b&ouml;yle yapılmalıdır. Ardından suyu avucuna aldı ve alnına d&ouml;kt&uuml; ve bismillah diyerek suyu y&uuml;z&uuml;ne akıttı ve elini y&uuml;z ve alnına s&uuml;rd&uuml;. Ardından sol elini suyla doldurdu ve sağ elinin dirseğine d&ouml;kt&uuml; ve suyu bileklerine doğru akıttı. Bu esnada su parmaklarına kadar aktı. Ardından sağ elini suyla doldurdu ve onu sol elinin dirseği &uuml;zerine d&ouml;kt&uuml; ve bileğine doğru &ccedil;ekti ve parmak etraflarına suyu akıttı. Sonra başının &ouml;n&uuml;n&uuml; ve ayaklarının &uuml;zerini sağ ve sol elinde kalan ıslaklıkla mesh etti. Zurare, İmam Bakır&rsquo;ın (a.s) ş&ouml;yle buyurduğunu nakletmiştir: &ldquo;Bir şahıs m&uuml;minlerin &ouml;nderinden (a.s) Hz Peygamberin (s.a.a) abdesti hakkında sordu. İmam Ali (a.s) tam olarak bu meseleyi ona nakletti.&rdquo;[1]\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] el-K&acirc;fi, c: 3, s: 25, hadis 4, Daru&rsquo;l Kutubu&rsquo;l İslamiye, 8 cildi, 1365 h.ş, Tahran.',''),(242,'tr250','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Lanetleşmek, batıl yolda olan kimsenin ilahi gazaba uğraması ve hak yolda olan kimsenin de tanınması ve b&ouml;ylece hak ve batılın birbirinden ayrılması i&ccedil;in iki tarafın birbirine lanet etmesinden ibarettir. Lanetleşmek bir t&uuml;r duadır ve kendine ait &ouml;zellik ve şartlara sahiptir. Biz onların bazılarına işaret edeceğiz: İnsanın &uuml;&ccedil; g&uuml;n kendini ahlaki olarak ıslah etmesi, oru&ccedil; tutması, gus&uuml;l alması ve lanetleşeceği şahıs ile birlikte &ccedil;&ouml;le gitmesi ve g&uuml;n ışıldaması ile g&uuml;neşin doğması arasındaki s&uuml;re zarfında lanetleşmek gerekir. Lanetleşmek, Hz Peygamber zamanına &ouml;zg&uuml; değildir ve diğer m&uuml;minler de lanetleşebilir. Bu y&uuml;zden bunun hi&ccedil;bir engeli bulunmamaktadır ve herkes belirtilen şartlara riayet ederek din d&uuml;şmanları karşısında kendi hakkaniyetini ispat etmek i&ccedil;in lanetleşebilir. Elbette lanetleşme şartları, ihl&acirc;s ve onda gerekli olan &ouml;zg&uuml;ven kolaylıkla her fertte bulunmaz ve acele ederek b&ouml;yle bir girişimde bulunmamak gerekir; zira bunun ters bir etkisi olabilir. Yanı sıra lanetleşmenin karşı tarafın diyalogu, mantıksal ve bilimsel hususları ve de hak ve hakikati kabul etmeyip kendi batıl inancında ısrar etmesine d&ouml;n&uuml;k dinsel ve mezhepsel ihtilaf ve &ccedil;ekişmeler konularına &ouml;zg&uuml; olduğu bilinmelidir. Lanetleşme ayetlerinin tefsirine bakıldığında Hz Peygamberin lanetleşme girişiminin barışla sonu&ccedil;landığı anlaşılmaktadır.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Sizin sorunuz birka&ccedil; b&ouml;l&uuml;mden oluştuğundan biz de kısa bir mukaddimeden sonra aynı d&uuml;zen i&ccedil;erisinde onları yanıtlayacağız.</p>\r\n\r\n<p>\r\n	S&ouml;zl&uuml;kte Lanetleşme: Lanetleşmenin Arap&ccedil;a karşılığı olan M&uuml;bahele ger&ccedil;ekte &ldquo;Behl&rdquo; maddesinden t&uuml;reyip bir şeyi bırakmak ve onu salıvermek anlamındadır. Bu a&ccedil;ıdan yavrusunun rahat bir şekilde s&uuml;t emmesi i&ccedil;in bir hayvanı kendi haline bıraktıklarında ona Arap&ccedil;a&rsquo;da &ldquo;bahil&rdquo; derler ve Arap&ccedil;a&rsquo;da duada &ldquo;ibtihal&rdquo; işi Allah&rsquo;a bırakmak manasına gelir.</p>\r\n\r\n<p>\r\n	Istılahta Lanetleşme: Lanetleşme ayetinden alınan m&uuml;tedavil kavram a&ccedil;ısından lanetleşmek iki şahsın birbirine lanet etmesidir; yani &ouml;nemli dinsel bir konu hakkında birbiri ile tartışan şahısların bir yerde toplanması, işi Allah&rsquo;a bırakması ve ondan yalancıyı rezil etmesini ve cezalandırmasını istemeleridir.[1] Lanetleşmek, batıl yol &uuml;zerine olan şahsın ilahi gazaba uğraması ve hak yol &uuml;zere olan şahsın da tanınması ve bu şekilde hak ve batılın tanınması maksadıyla iki tarafın birbirini lanetlemesidir.[2] Doğal olarak lanetleşen taraflar b&ouml;yle bir girişimde bulunabilmeleri i&ccedil;in Allah&rsquo; inanmalıdır. &Ccedil;&uuml;nk&uuml; Allah&rsquo; inanmayan bir şahıs ondan bir şey isteyemez. Size verdiğimiz cevaplar sorunuzda belirttiğiniz d&uuml;zen &ccedil;er&ccedil;evesindedir.</p>\r\n\r\n<p>\r\n	1. Bir kimseyle lanetleşmek i&ccedil;in lanetleşmenin bir şartı var mıdır?</p>\r\n\r\n<p>\r\n	Lanetleşmenin tanımında da belirttiğimiz gibi lanetleşmek bir t&uuml;r duadır. Bu y&uuml;zden dua i&ccedil;in belirtilmiş şartlar lanetleşmek i&ccedil;in de gereklidir.[3] Ama lanetleşmenin &ouml;zel bir dua olması nedeniyle doğal olarak &ouml;zel &ouml;zellik ve şartlara sahiptir ve biz onların bazılarına işaret ediyoruz:</p>\r\n\r\n<p>\r\n	A. Lanetleşmek isteyen kimse kendini &uuml;&ccedil; g&uuml;n ahlaki olarak ıslah etmelidir.</p>\r\n\r\n<p>\r\n	B. Oru&ccedil; tutmalıdır.</p>\r\n\r\n<p>\r\n	C. Gus&uuml;l almalıdır.</p>\r\n\r\n<p>\r\n	D. Lanetleşmek istediği kimseyle &ccedil;&ouml;le gitmelidir.</p>\r\n\r\n<p>\r\n	F. Lanetleşmenin yapıldığı vakit, g&uuml;n&uuml;n ışıldamasıyla g&uuml;neşin &ccedil;ıkması arasında olmalıdır.</p>\r\n\r\n<p>\r\n	G. Tarafların sağ el parmaklarını karşı tarafın sağ eli &uuml;zerine koyması gerekir.</p>\r\n\r\n<p>\r\n	H. Kendinden başlamalı ve ş&ouml;yle s&ouml;ylemelidir: Ey Allah&rsquo;ım sen yedi g&ouml;ğ&uuml;n ve yedi yerin rabbisin ve varlığın gizli sırlarından haberdar, rahman ve rahimsin. Eğer benim muhalifim bir hakkı ink&acirc;r ediyorsa ve batıl bir iddiada bulunuyorsa g&ouml;kten onun &uuml;zerine bir bela indir ve onu acı bir azaba m&uuml;ptela kıl. Sonra bir defa daha bu duayı tekrar etmeli ve ş&ouml;yle s&ouml;ylemelidir: Eğer bu şahıs hakkı ink&acirc;r ediyor ve batıl bir iddiada bulunuyorsa, g&ouml;kten onun &uuml;zerine bir bela indir ve onu azaba m&uuml;ptela kıl.[4]</p>\r\n\r\n<p>\r\n	2. Kendi imanını ispat etmek isteyen herkes lanetleşebilir mi? Başka bir tabirle lanetleşmek genel bir h&uuml;k&uuml;m m&uuml;d&uuml;r yoksa salt Hz Peygamber zamanına mı &ouml;zg&uuml;d&uuml;r?</p>\r\n\r\n<p>\r\n	Sadece İslam Peygamberini konu edinen lanetleşme ile ilgili ayeti şerifenin iniş sebebine bakıldığında lanetleşmenin Hz Peygamberin zamanına &ouml;zg&uuml; olduğu muhtemelen s&ouml;ylenebilir, ama bu doğru bir s&ouml;z değildir ve lanetleşmek Hz Peygamberin zamanına &ouml;zg&uuml; bilinemez. Diğer m&uuml;minler de lanetleşebilir; zira evvela kesin bir usul kaidesi esasınca, &ldquo;ayetin iniş sebebi ayeti sınırlandıramaz.&rdquo;[5]&nbsp; İkincisi, ş&uuml;phesiz lanetleşme ayeti şerifesi, M&uuml;sl&uuml;manlara lanetleşmek i&ccedil;in genel bir &ccedil;ağrıda bulunmamaktadır ve konusu sadece İslam Peygamberidir. Ama bu husus, lanetleşmenin muhalifler karşısında genel bir h&uuml;k&uuml;m olmasına ve takva sahibi olan ve de tamamıyla Allah&rsquo;a bağlı bireylerin d&uuml;şmanlar karşısında kanıtları inat&ccedil;ılık y&uuml;z&uuml;nden bir işe yaramadığında onları lanetleşmeye &ccedil;ağırmalarına engel teşkil etmez.[6]&nbsp; &Uuml;&ccedil;&uuml;nc&uuml;s&uuml;, İslami kaynaklardan nakledilen rivayetler esasınca da bu h&uuml;k&uuml;m genellik taşır. Merhum Kuleyni K&acirc;fi&rsquo;de İmam Sadık&rsquo;tan bir hadis nakletmiştir ve bu hadiste imam yarenlerinden birine ş&ouml;yle buyurmaktadır: &ldquo; Eğer muhalifler senin hak s&ouml;zlerini kabul etmezlerse onları lanetleşmeye davet et.&rdquo;[7] Bu y&uuml;zden herkesin belirtilen şartlara riayet etmeyle, kendi hakkaniyetini ispat etmek i&ccedil;in iman d&uuml;şmanlarıyla lanetleşebileceğine inanılabilir.[8]</p>\r\n\r\n<p>\r\n	3. Hangi konuda lanetleşmek m&uuml;mk&uuml;nd&uuml;r?</p>\r\n\r\n<p>\r\n	Lanetleşmeyle ilgili ayetten istifade edildiği &uuml;zere lanetleşmek dinsel ve mezhepsel ihtilaf ve &ccedil;ekişmeler hakkında teşri edilmiştir; yani meselenin diyalogla hal edilmediği ve işin ink&acirc;r ve b&uuml;y&uuml;klenmeye &ccedil;ekildiği yerde uygulanır.[9]</p>\r\n\r\n<p>\r\n	4. Kur&rsquo;an ayetlerinde aktarılan Allah Resul&uuml;&rsquo;n&uuml;n lanetleşme istemi hadisesi ger&ccedil;ekten vuku bulmuş mudur; &ccedil;&uuml;nk&uuml; karşı taraf lanetleşme &ouml;nerisini ret etmiştir. Bunun bir ger&ccedil;ekliği var mıdır?</p>\r\n\r\n<p>\r\n	Bu sorunun yanıtının verilmesi i&ccedil;in ilgili lanetleşme hik&acirc;yesini beyan etmeliyiz:</p>\r\n\r\n<p>\r\n	İlgili ayeti şerifenin iniş sebebi bağlamında bu ayetin ve ondan &ouml;nceki ayetlerin Necranlı bir heyet hakkında nazil olduğu belirtilmiştir. Hz Peygamber onları lanetleşmeye davet etmiştir. Onlar sonraki g&uuml;ne kadar Hz Peygamberden m&uuml;hlet istemiş, Necranlı şahsiyetlere m&uuml;racaat etmiş ve kendilerinin din b&uuml;y&uuml;kleri ş&ouml;yle demiştir: Siz yarın Muhammed&rsquo;e bakınız, eğer o kendi evlatları ve ailesi ile birlikte lanetleşmeye gelecek olursa, onunla lanetleşmekten korkunuz. Eğer kendi yarenleri ile birlikte gelirse onunla lanetleşin; zira ortada bir şey olmayacaktır. Sonraki g&uuml;n geldiğinde Hz Peygamber Hz Ali&rsquo;nin elini tutarak geldi ve Hasan ve H&uuml;seyin onun &ouml;n&uuml;nde y&uuml;r&uuml;yordu ve Fatıma ise onun arkasında idi. Hıristiyanlar da dışarıya &ccedil;ıkmıştı ve onların dini liderleri de kendilerinin &ouml;n&uuml;nde idi. Onlar, Hz. Peygamberin ka&ccedil; kişiyle geldiğine baktı ve onlar hakkında soru sordular. Kendilerine Peygamberin yanında kendisinin amcası oğlu, damadı ve Allah&rsquo;ın yarattıkları i&ccedil;inde nezdinde en sevgilisi olan Ali b. Ebi Talib&rsquo;in, iki &ccedil;ocuğun kızı ve Ali&rsquo;nin &ccedil;ocukları ve gen&ccedil; kızın da onun i&ccedil;in insanların en değerlisi ve kalbine en yakın kimse olan kızı Fatıma olduğunu s&ouml;ylediler. Rahibe lanetleşmek i&ccedil;in bir adım &ouml;ne &ccedil;ık dendi ve rahip hayır ben lanetleşmek i&ccedil;in &uuml;st&uuml;n cesaret g&ouml;steren bir şahsı g&ouml;r&uuml;yorum ve onun doğru s&ouml;yl&uuml;yor olmasından korkuyorum ve eğer o doğru s&ouml;zl&uuml;yse Tanrıya yemin olsun ki bir yıldan az bir s&uuml;re zarfında t&uuml;m d&uuml;nyada su i&ccedil;ecek bir Hıristiyan bile kalmaz diye s&ouml;yledi. Rahip, İslam Peygamberine ş&ouml;yle dedi: Ey Ebu&rsquo;l Kasım! Biz seninle lanetleşmiyoruz ve barışıyoruz bizim ile barış. Hz Peygamber onlar ile her b&ouml;l&uuml;m&uuml; en az kırk dirhem olan iki bin b&ouml;l&uuml;ml&uuml;k bir kumaş, &ouml;d&uuml;n&ccedil; olarak otuz zırh, otuz mızrak &ccedil;ubuğu ve otuz at başlığı karşılığında barış yaptı. Bu, yemen b&ouml;lgesinde M&uuml;sl&uuml;manlar i&ccedil;in bir komplo kurulmaması şartıyla ger&ccedil;ekleşti. Hz Peygamber, d&ouml;nd&uuml;r&uuml;l&uuml;nceye dek bu &ouml;d&uuml;n&ccedil; eşyaların kefili oldu ve bu hususta bir ahitname yazıldı.[10]&nbsp; Bundan dolayı, lanetleşmenin t&uuml;m &ouml;nc&uuml;llerinin ger&ccedil;ekleştiği, ama karşı tarafın Hz Peygamberin &ouml;zg&uuml;veninden dehşet duyduğu ve ger&ccedil;ekte lanetleşmeksizin teslim olduğu neticesi alınmalıdır. Lanetleşmeye gerek kalmadı ve İslam tarihinde lanetleşmenin ger&ccedil;ekleştiği bir &ouml;rneğe rastlamamaktayız.&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Mekarim Şirazi, Nasır, Tefsiri Numune, c: 2, s: 578, Daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran, 1374 h.ş, &ccedil;apı evvel.</p>\r\n\r\n<p>\r\n	[2] Devani, Ali, Mehdiyi Mov&rsquo;ud &ndash; Terc&uuml;mei cildi 13 Bihar -, s: 636, Naşir Daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran, 1378 h.ş, &ccedil;apı: bistu heştum.</p>\r\n\r\n<p>\r\n	[3]197. (Site: 983) (Duanın Kesin Kabul Edilme Şartları) ve 2145. (Site: 2269), (Duanın Kabul Edilme Şart Ve Yolları) Sayılı cevaplara m&uuml;racaat ediniz.</p>\r\n\r\n<p>\r\n	[4] Kemerei, Muhammed Bakır, Usulu Kafi &ndash; Terc&uuml;mei Kemerei -, c: 2, s: 513 &ndash; 514, c: 6, s: 145, Naşir: İntişaratı Usve, Kum, 1375 h.ş, &ccedil;apı sevvum.</p>\r\n\r\n<p>\r\n	[5] El- Muvrid la Yuhassisu&rsquo;l Varid, Hekim, Seyyit Muhsin, Hakai&rsquo;ku&rsquo;l Usul, c: 2, s: 412, Naşir: Basireti, 1408 h.k.</p>\r\n\r\n<p>\r\n	[6] Mekarim Şirazi, Nasır, Tefsiri Numune, c: 2, s: 589.</p>\r\n\r\n<p>\r\n	[7] Kuleyni, El- Kafi, c: 2, s: 513.</p>\r\n\r\n<p>\r\n	[8] Burada şu noktanın belirtilmesi faydasız değildir: Her ne kadar Kur&rsquo;an-ı Kerim&rsquo;de İslam Peygamberinin (s.a.a) Necran Hıristiyanları ile lanetleşme ser&uuml;veni beyan edilmişse de erkeğin eşini yabancı bir erkekle iffete aykırı olan bir fiile bulaşması y&ouml;n&uuml;nde su&ccedil;laması da ger&ccedil;ekte bir t&uuml;r lanetleşmek sayılır. Bu, gerekli şartları taşıyan bir yargıcın &ouml;n&uuml;nde ger&ccedil;ekleşir. Usul-i K&acirc;fi, terc&uuml;me-i Kemerei, c. 6, s. 630.</p>\r\n\r\n<p>\r\n	[9] Usulu Kafi &ndash; Terc&uuml;mei Kemerei -, c: 6, s: 629.</p>\r\n\r\n<p>\r\n	[10] Razi, Abu Abdullah Fahru&rsquo;d Din Muhammed bin &Ouml;mer, Mefatihu&rsquo;l Gayb, c: 8, s: 248; Bu iniş sebebi, az farklılıklarla Sahih-i M&uuml;slim, c. 12, s. 129, 4420; S&uuml;nen-i Tirmizi, c. 10, s. 260, 2925 ve c. 12, s. 187, 3658; M&uuml;sned-i Ahmed, c. 4, s. 32; Hakim, el-M&uuml;stedrek &Acirc;la&rsquo;l-Sahiheyn , c. 11, s. 26, 4702; Envaru&rsquo;l-Tenzil Ve Esraru&rsquo;t-Tevil, c. 2,, s. 20; Mucem-i Kebir-i Taberi; Sahih-i İbn. Hayyan, Muşkilu&rsquo;l-Asar-ı Tahavi; Ebu&rsquo;l-Ferec Razi ve Tefsir-i Kebir gibi hadis ve tefsir kitaplarında yer almaktadır. Fahri Razi, ilgili ayetin tefsirinde İmam Hasan, İmam H&uuml;seyin, Fatıma ve Ali (a.s) i&ccedil;in nazil olmuş Tathir ayetinin iniş sebebini beyan ettikten sonra ş&ouml;yle demektedir: Bu rivayet tefsir ve hadis &acirc;limlerince g&ouml;r&uuml;ş birliğince kabul edilmiştir.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Lanetleşmek, batıl yolda olan kimsenin ilahi gazaba uğraması ve hak yolda olan kimsenin de tanınması ve b&ouml;ylece hak ve batılın birbirinden ayrılması i&ccedil;in iki tarafın birbirine lanet etmesinden ibarettir. Lanetleşmek bir t&uuml;r duadır ve kendine ait &ouml;zellik ve şartlara sahiptir. Biz onların bazılarına işaret edeceğiz: İnsanın &uuml;&ccedil; g&uuml;n kendini ahlaki olarak ıslah etmesi, oru&ccedil; tutması, gus&uuml;l alması ve lanetleşeceği şahıs ile birlikte &ccedil;&ouml;le gitmesi ve g&uuml;n ışıldaması ile g&uuml;neşin doğması arasındaki s&uuml;re zarfında lanetleşmek gerekir. Lanetleşmek, Hz Peygamber zamanına &ouml;zg&uuml; değildir ve diğer m&uuml;minler de lanetleşebilir. Bu y&uuml;zden bunun hi&ccedil;bir engeli bulunmamaktadır ve herkes belirtilen şartlara riayet ederek din d&uuml;şmanları karşısında kendi hakkaniyetini ispat etmek i&ccedil;in lanetleşebilir. Elbette lanetleşme şartları, ihl&acirc;s ve onda gerekli olan &ouml;zg&uuml;ven kolaylıkla her fertte bulunmaz ve acele ederek b&ouml;yle bir girişimde bulunmamak gerekir; zira bunun ters bir etkisi olabilir. Yanı sıra lanetleşmenin karşı tarafın diyalogu, mantıksal ve bilimsel hususları ve de hak ve hakikati kabul etmeyip kendi batıl inancında ısrar etmesine d&ouml;n&uuml;k dinsel ve mezhepsel ihtilaf ve &ccedil;ekişmeler konularına &ouml;zg&uuml; olduğu bilinmelidir. Lanetleşme ayetlerinin tefsirine bakıldığında Hz Peygamberin lanetleşme girişiminin barışla sonu&ccedil;landığı anlaşılmaktadır.','&nbsp;Sizin sorunuz birka&ccedil; b&ouml;l&uuml;mden oluştuğundan biz de kısa bir mukaddimeden sonra aynı d&uuml;zen i&ccedil;erisinde onları yanıtlayacağız.\r\n\r\n\r\n	S&ouml;zl&uuml;kte Lanetleşme: Lanetleşmenin Arap&ccedil;a karşılığı olan M&uuml;bahele ger&ccedil;ekte &ldquo;Behl&rdquo; maddesinden t&uuml;reyip bir şeyi bırakmak ve onu salıvermek anlamındadır. Bu a&ccedil;ıdan yavrusunun rahat bir şekilde s&uuml;t emmesi i&ccedil;in bir hayvanı kendi haline bıraktıklarında ona Arap&ccedil;a&rsquo;da &ldquo;bahil&rdquo; derler ve Arap&ccedil;a&rsquo;da duada &ldquo;ibtihal&rdquo; işi Allah&rsquo;a bırakmak manasına gelir.\r\n\r\n\r\n	Istılahta Lanetleşme: Lanetleşme ayetinden alınan m&uuml;tedavil kavram a&ccedil;ısından lanetleşmek iki şahsın birbirine lanet etmesidir; yani &ouml;nemli dinsel bir konu hakkında birbiri ile tartışan şahısların bir yerde toplanması, işi Allah&rsquo;a bırakması ve ondan yalancıyı rezil etmesini ve cezalandırmasını istemeleridir.[1] Lanetleşmek, batıl yol &uuml;zerine olan şahsın ilahi gazaba uğraması ve hak yol &uuml;zere olan şahsın da tanınması ve bu şekilde hak ve batılın tanınması maksadıyla iki tarafın birbirini lanetlemesidir.[2] Doğal olarak lanetleşen taraflar b&ouml;yle bir girişimde bulunabilmeleri i&ccedil;in Allah&rsquo; inanmalıdır. &Ccedil;&uuml;nk&uuml; Allah&rsquo; inanmayan bir şahıs ondan bir şey isteyemez. Size verdiğimiz cevaplar sorunuzda belirttiğiniz d&uuml;zen &ccedil;er&ccedil;evesindedir.\r\n\r\n\r\n	1. Bir kimseyle lanetleşmek i&ccedil;in lanetleşmenin bir şartı var mıdır?\r\n\r\n\r\n	Lanetleşmenin tanımında da belirttiğimiz gibi lanetleşmek bir t&uuml;r duadır. Bu y&uuml;zden dua i&ccedil;in belirtilmiş şartlar lanetleşmek i&ccedil;in de gereklidir.[3] Ama lanetleşmenin &ouml;zel bir dua olması nedeniyle doğal olarak &ouml;zel &ouml;zellik ve şartlara sahiptir ve biz onların bazılarına işaret ediyoruz:\r\n\r\n\r\n	A. Lanetleşmek isteyen kimse kendini &uuml;&ccedil; g&uuml;n ahlaki olarak ıslah etmelidir.\r\n\r\n\r\n	B. Oru&ccedil; tutmalıdır.\r\n\r\n\r\n	C. Gus&uuml;l almalıdır.\r\n\r\n\r\n	D. Lanetleşmek istediği kimseyle &ccedil;&ouml;le gitmelidir.\r\n\r\n\r\n	F. Lanetleşmenin yapıldığı vakit, g&uuml;n&uuml;n ışıldamasıyla g&uuml;neşin &ccedil;ıkması arasında olmalıdır.\r\n\r\n\r\n	G. Tarafların sağ el parmaklarını karşı tarafın sağ eli &uuml;zerine koyması gerekir.\r\n\r\n\r\n	H. Kendinden başlamalı ve ş&ouml;yle s&ouml;ylemelidir: Ey Allah&rsquo;ım sen yedi g&ouml;ğ&uuml;n ve yedi yerin rabbisin ve varlığın gizli sırlarından haberdar, rahman ve rahimsin. Eğer benim muhalifim bir hakkı ink&acirc;r ediyorsa ve batıl bir iddiada bulunuyorsa g&ouml;kten onun &uuml;zerine bir bela indir ve onu acı bir azaba m&uuml;ptela kıl. Sonra bir defa daha bu duayı tekrar etmeli ve ş&ouml;yle s&ouml;ylemelidir: Eğer bu şahıs hakkı ink&acirc;r ediyor ve batıl bir iddiada bulunuyorsa, g&ouml;kten onun &uuml;zerine bir bela indir ve onu azaba m&uuml;ptela kıl.[4]\r\n\r\n\r\n	2. Kendi imanını ispat etmek isteyen herkes lanetleşebilir mi? Başka bir tabirle lanetleşmek genel bir h&uuml;k&uuml;m m&uuml;d&uuml;r yoksa salt Hz Peygamber zamanına mı &ouml;zg&uuml;d&uuml;r?\r\n\r\n\r\n	Sadece İslam Peygamberini konu edinen lanetleşme ile ilgili ayeti şerifenin iniş sebebine bakıldığında lanetleşmenin Hz Peygamberin zamanına &ouml;zg&uuml; olduğu muhtemelen s&ouml;ylenebilir, ama bu doğru bir s&ouml;z değildir ve lanetleşmek Hz Peygamberin zamanına &ouml;zg&uuml; bilinemez. Diğer m&uuml;minler de lanetleşebilir; zira evvela kesin bir usul kaidesi esasınca, &ldquo;ayetin iniş sebebi ayeti sınırlandıramaz.&rdquo;[5]&nbsp; İkincisi, ş&uuml;phesiz lanetleşme ayeti şerifesi, M&uuml;sl&uuml;manlara lanetleşmek i&ccedil;in genel bir &ccedil;ağrıda bulunmamaktadır ve konusu sadece İslam Peygamberidir. Ama bu husus, lanetleşmenin muhalifler karşısında genel bir h&uuml;k&uuml;m olmasına ve takva sahibi olan ve de tamamıyla Allah&rsquo;a bağlı bireylerin d&uuml;şmanlar karşısında kanıtları inat&ccedil;ılık y&uuml;z&uuml;nden bir işe yaramadığında onları lanetleşmeye &ccedil;ağırmalarına engel teşkil etmez.[6]&nbsp; &Uuml;&ccedil;&uuml;nc&uuml;s&uuml;, İslami kaynaklardan nakledilen rivayetler esasınca da bu h&uuml;k&uuml;m genellik taşır. Merhum Kuleyni K&acirc;fi&rsquo;de İmam Sadık&rsquo;tan bir hadis nakletmiştir ve bu hadiste imam yarenlerinden birine ş&ouml;yle buyurmaktadır: &ldquo; Eğer muhalifler senin hak s&ouml;zlerini kabul etmezlerse onları lanetleşmeye davet et.&rdquo;[7] Bu y&uuml;zden herkesin belirtilen şartlara riayet etmeyle, kendi hakkaniyetini ispat etmek i&ccedil;in iman d&uuml;şmanlarıyla lanetleşebileceğine inanılabilir.[8]\r\n\r\n\r\n	3. Hangi konuda lanetleşmek m&uuml;mk&uuml;nd&uuml;r?\r\n\r\n\r\n	Lanetleşmeyle ilgili ayetten istifade edildiği &uuml;zere lanetleşmek dinsel ve mezhepsel ihtilaf ve &ccedil;ekişmeler hakkında teşri edilmiştir; yani meselenin diyalogla hal edilmediği ve işin ink&acirc;r ve b&uuml;y&uuml;klenmeye &ccedil;ekildiği yerde uygulanır.[9]\r\n\r\n\r\n	4. Kur&rsquo;an ayetlerinde aktarılan Allah Resul&uuml;&rsquo;n&uuml;n lanetleşme istemi hadisesi ger&ccedil;ekten vuku bulmuş mudur; &ccedil;&uuml;nk&uuml; karşı taraf lanetleşme &ouml;nerisini ret etmiştir. Bunun bir ger&ccedil;ekliği var mıdır?\r\n\r\n\r\n	Bu sorunun yanıtının verilmesi i&ccedil;in ilgili lanetleşme hik&acirc;yesini beyan etmeliyiz:\r\n\r\n\r\n	İlgili ayeti şerifenin iniş sebebi bağlamında bu ayetin ve ondan &ouml;nceki ayetlerin Necranlı bir heyet hakkında nazil olduğu belirtilmiştir. Hz Peygamber onları lanetleşmeye davet etmiştir. Onlar sonraki g&uuml;ne kadar Hz Peygamberden m&uuml;hlet istemiş, Necranlı şahsiyetlere m&uuml;racaat etmiş ve kendilerinin din b&uuml;y&uuml;kleri ş&ouml;yle demiştir: Siz yarın Muhammed&rsquo;e bakınız, eğer o kendi evlatları ve ailesi ile birlikte lanetleşmeye gelecek olursa, onunla lanetleşmekten korkunuz. Eğer kendi yarenleri ile birlikte gelirse onunla lanetleşin; zira ortada bir şey olmayacaktır. Sonraki g&uuml;n geldiğinde Hz Peygamber Hz Ali&rsquo;nin elini tutarak geldi ve Hasan ve H&uuml;seyin onun &ouml;n&uuml;nde y&uuml;r&uuml;yordu ve Fatıma ise onun arkasında idi. Hıristiyanlar da dışarıya &ccedil;ıkmıştı ve onların dini liderleri de kendilerinin &ouml;n&uuml;nde idi. Onlar, Hz. Peygamberin ka&ccedil; kişiyle geldiğine baktı ve onlar hakkında soru sordular. Kendilerine Peygamberin yanında kendisinin amcası oğlu, damadı ve Allah&rsquo;ın yarattıkları i&ccedil;inde nezdinde en sevgilisi olan Ali b. Ebi Talib&rsquo;in, iki &ccedil;ocuğun kızı ve Ali&rsquo;nin &ccedil;ocukları ve gen&ccedil; kızın da onun i&ccedil;in insanların en değerlisi ve kalbine en yakın kimse olan kızı Fatıma olduğunu s&ouml;ylediler. Rahibe lanetleşmek i&ccedil;in bir adım &ouml;ne &ccedil;ık dendi ve rahip hayır ben lanetleşmek i&ccedil;in &uuml;st&uuml;n cesaret g&ouml;steren bir şahsı g&ouml;r&uuml;yorum ve onun doğru s&ouml;yl&uuml;yor olmasından korkuyorum ve eğer o doğru s&ouml;zl&uuml;yse Tanrıya yemin olsun ki bir yıldan az bir s&uuml;re zarfında t&uuml;m d&uuml;nyada su i&ccedil;ecek bir Hıristiyan bile kalmaz diye s&ouml;yledi. Rahip, İslam Peygamberine ş&ouml;yle dedi: Ey Ebu&rsquo;l Kasım! Biz seninle lanetleşmiyoruz ve barışıyoruz bizim ile barış. Hz Peygamber onlar ile her b&ouml;l&uuml;m&uuml; en az kırk dirhem olan iki bin b&ouml;l&uuml;ml&uuml;k bir kumaş, &ouml;d&uuml;n&ccedil; olarak otuz zırh, otuz mızrak &ccedil;ubuğu ve otuz at başlığı karşılığında barış yaptı. Bu, yemen b&ouml;lgesinde M&uuml;sl&uuml;manlar i&ccedil;in bir komplo kurulmaması şartıyla ger&ccedil;ekleşti. Hz Peygamber, d&ouml;nd&uuml;r&uuml;l&uuml;nceye dek bu &ouml;d&uuml;n&ccedil; eşyaların kefili oldu ve bu hususta bir ahitname yazıldı.[10]&nbsp; Bundan dolayı, lanetleşmenin t&uuml;m &ouml;nc&uuml;llerinin ger&ccedil;ekleştiği, ama karşı tarafın Hz Peygamberin &ouml;zg&uuml;veninden dehşet duyduğu ve ger&ccedil;ekte lanetleşmeksizin teslim olduğu neticesi alınmalıdır. Lanetleşmeye gerek kalmadı ve İslam tarihinde lanetleşmenin ger&ccedil;ekleştiği bir &ouml;rneğe rastlamamaktayız.&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Mekarim Şirazi, Nasır, Tefsiri Numune, c: 2, s: 578, Daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran, 1374 h.ş, &ccedil;apı evvel.\r\n\r\n\r\n	[2] Devani, Ali, Mehdiyi Mov&rsquo;ud &ndash; Terc&uuml;mei cildi 13 Bihar -, s: 636, Naşir Daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran, 1378 h.ş, &ccedil;apı: bistu heştum.\r\n\r\n\r\n	[3]197. (Site: 983) (Duanın Kesin Kabul Edilme Şartları) ve 2145. (Site: 2269), (Duanın Kabul Edilme Şart Ve Yolları) Sayılı cevaplara m&uuml;racaat ediniz.\r\n\r\n\r\n	[4] Kemerei, Muhammed Bakır, Usulu Kafi &ndash; Terc&uuml;mei Kemerei -, c: 2, s: 513 &ndash; 514, c: 6, s: 145, Naşir: İntişaratı Usve, Kum, 1375 h.ş, &ccedil;apı sevvum.\r\n\r\n\r\n	[5] El- Muvrid la Yuhassisu&rsquo;l Varid, Hekim, Seyyit Muhsin, Hakai&rsquo;ku&rsquo;l Usul, c: 2, s: 412, Naşir: Basireti, 1408 h.k.\r\n\r\n\r\n	[6] Mekarim Şirazi, Nasır, Tefsiri Numune, c: 2, s: 589.\r\n\r\n\r\n	[7] Kuleyni, El- Kafi, c: 2, s: 513.\r\n\r\n\r\n	[8] Burada şu noktanın belirtilmesi faydasız değildir: Her ne kadar Kur&rsquo;an-ı Kerim&rsquo;de İslam Peygamberinin (s.a.a) Necran Hıristiyanları ile lanetleşme ser&uuml;veni beyan edilmişse de erkeğin eşini yabancı bir erkekle iffete aykırı olan bir fiile bulaşması y&ouml;n&uuml;nde su&ccedil;laması da ger&ccedil;ekte bir t&uuml;r lanetleşmek sayılır. Bu, gerekli şartları taşıyan bir yargıcın &ouml;n&uuml;nde ger&ccedil;ekleşir. Usul-i K&acirc;fi, terc&uuml;me-i Kemerei, c. 6, s. 630.\r\n\r\n\r\n	[9] Usulu Kafi &ndash; Terc&uuml;mei Kemerei -, c: 6, s: 629.\r\n\r\n\r\n	[10] Razi, Abu Abdullah Fahru&rsquo;d Din Muhammed bin &Ouml;mer, Mefatihu&rsquo;l Gayb, c: 8, s: 248; Bu iniş sebebi, az farklılıklarla Sahih-i M&uuml;slim, c. 12, s. 129, 4420; S&uuml;nen-i Tirmizi, c. 10, s. 260, 2925 ve c. 12, s. 187, 3658; M&uuml;sned-i Ahmed, c. 4, s. 32; Hakim, el-M&uuml;stedrek &Acirc;la&rsquo;l-Sahiheyn , c. 11, s. 26, 4702; Envaru&rsquo;l-Tenzil Ve Esraru&rsquo;t-Tevil, c. 2,, s. 20; Mucem-i Kebir-i Taberi; Sahih-i İbn. Hayyan, Muşkilu&rsquo;l-Asar-ı Tahavi; Ebu&rsquo;l-Ferec Razi ve Tefsir-i Kebir gibi hadis ve tefsir kitaplarında yer almaktadır. Fahri Razi, ilgili ayetin tefsirinde İmam Hasan, İmam H&uuml;seyin, Fatıma ve Ali (a.s) i&ccedil;in nazil olmuş Tathir ayetinin iniş sebebini beyan ettikten sonra ş&ouml;yle demektedir: Bu rivayet tefsir ve hadis &acirc;limlerince g&ouml;r&uuml;ş birliğince kabul edilmiştir.\r\n\r\n\r\n	&nbsp;'),(243,'tr249','<p>\r\n	<br />\r\n	&nbsp;Teravih, Ramazan ayı gecelerinde yatsı namazında sonra kılınan nafile namazlara denir.[1] Ehlis&uuml;nnet bu namazlara ikinci halifelerinin emriyle başlamış ve onu cemaatle kıla gelmişlerdir.[2] Belirttiğiniz gibi onun rek&acirc;t sayısı farklıdır.[3] Ama Ehlibeytten gelen rivayetler esasınca, aziz İslam Peygamberi (s.a.a) b&ouml;yle bir cemaat namazı kılmamıştır. Aynı şekilde bu hadislerde nafile namazlarını cemaatle birlikte kılmak bidat sayılmış ve caiz g&ouml;r&uuml;lmemiştir.[4] ve [5]</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Sa&rsquo;di Ebu Ciyb, El- Kamusu&rsquo;l Fıkhi lugat ve istilahen, s: 155.</p>\r\n\r\n<p>\r\n	[2] İbnu&rsquo;ş Şerku&rsquo;n Nevevi, Şerhu&rsquo;l Erbaini&rsquo;n Nevevi fi&rsquo;l Ehadisi&rsquo;s Sahiheti&rsquo;n Nebeviyye, s: 25.</p>\r\n\r\n<p>\r\n	[3] Halifeler tarihi d&ouml;nemi ve sonrasında teravih namazının rek&acirc;t sayısını &ouml;ğrenmek i&ccedil;in &ldquo;el- Fıkhu &Acirc;le&rsquo;l Mezahibi&rsquo;l Erbea ve Mezhebu Ehlul Beyt (a.s) &rdquo; c: 1, s: 474&rsquo;de m&uuml;racaat ediniz.</p>\r\n\r\n<p>\r\n	[4] Şeyh H&uuml;rr&rsquo;&uuml; Amuli, Vesailu&rsquo;ş Şia, c: 8, s: 44, َابُ عَدَمِ جَوَازِ الْجَمَاعَةِ فِی صَلَاةِ النَّوَافِلِ فِی شَهْرِ رَمَضَانَ وَ لَا فِی غَیْرِه.</p>\r\n\r\n<p>\r\n	[5] Ayetullah Cafer Subhani, El- İnsaf fi Mesaili Dame fiyhi&rsquo;l Hilaf, s: 381.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','','&nbsp;Teravih, Ramazan ayı gecelerinde yatsı namazında sonra kılınan nafile namazlara denir.[1] Ehlis&uuml;nnet bu namazlara ikinci halifelerinin emriyle başlamış ve onu cemaatle kıla gelmişlerdir.[2] Belirttiğiniz gibi onun rek&acirc;t sayısı farklıdır.[3] Ama Ehlibeytten gelen rivayetler esasınca, aziz İslam Peygamberi (s.a.a) b&ouml;yle bir cemaat namazı kılmamıştır. Aynı şekilde bu hadislerde nafile namazlarını cemaatle birlikte kılmak bidat sayılmış ve caiz g&ouml;r&uuml;lmemiştir.[4] ve [5]\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Sa&rsquo;di Ebu Ciyb, El- Kamusu&rsquo;l Fıkhi lugat ve istilahen, s: 155.\r\n\r\n\r\n	[2] İbnu&rsquo;ş Şerku&rsquo;n Nevevi, Şerhu&rsquo;l Erbaini&rsquo;n Nevevi fi&rsquo;l Ehadisi&rsquo;s Sahiheti&rsquo;n Nebeviyye, s: 25.\r\n\r\n\r\n	[3] Halifeler tarihi d&ouml;nemi ve sonrasında teravih namazının rek&acirc;t sayısını &ouml;ğrenmek i&ccedil;in &ldquo;el- Fıkhu &Acirc;le&rsquo;l Mezahibi&rsquo;l Erbea ve Mezhebu Ehlul Beyt (a.s) &rdquo; c: 1, s: 474&rsquo;de m&uuml;racaat ediniz.\r\n\r\n\r\n	[4] Şeyh H&uuml;rr&rsquo;&uuml; Amuli, Vesailu&rsquo;ş Şia, c: 8, s: 44, َابُ عَدَمِ جَوَازِ الْجَمَاعَةِ فِی صَلَاةِ النَّوَافِلِ فِی شَهْرِ رَمَضَانَ وَ لَا فِی غَیْرِه.\r\n\r\n\r\n	[5] Ayetullah Cafer Subhani, El- İnsaf fi Mesaili Dame fiyhi&rsquo;l Hilaf, s: 381.\r\n\r\n\r\n	&nbsp;',''),(244,'tr248','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Her ne kadar akli deliller ahiret ve bu d&uuml;nyevi hayat dışındaki başka bir d&uuml;nyanın gerekliliğine tanıklık etse de ahretin nitelik ve keyfiyeti, ahiretin sadece ruhani olup olmayacağı veya hem ruhani ve hem cismani olup olmayacağı ve de cisimsel dirilişi kabul etme durumunda bu cismin maddi mi yoksa hayali ve misali bir cisim olup olmayacağı akli deliller yoluyla kanıtlanabilecek konular z&uuml;mresinden değildir. Bu y&uuml;zden bir grup m&uuml;tekellim ahireti sadece cisimsel bilmiş, beden ve mekanizması dışında bir ruhun varlığına inanmamıştır. Başta Meşşa ekol&uuml; takip&ccedil;ileri olmak &uuml;zere bir grup filozof da sadece ruhani ahirete inanmıştır. Onlar, &ouml;ld&uuml;kten sonra ruhun beden ile ilişkisinin kesildiğini ama mevcut ruhun maddeden yoksun olması nedeniyle fena ve yokluğa maruz kalmayacağını ve beden ile ilişkisinin kesilmesinden sonra baki ve ebedi kalacağını s&ouml;ylemiştir. Ama bir&ccedil;ok bilge, arif, kelam ilmi bilgini ve Şeyh M&uuml;fit, Şeyh Tusi ve Hacı Nasır gibi Şii &acirc;limler her ikisine inanmış ve dirilişte ruhun bedene d&ouml;neceğini ve neticede insanın dirilişinin cisimsel olacağını s&ouml;ylemiştir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Kesin olan şey, ahiret ve dirilişe inanmanın tanrıya inanmak gibi t&uuml;m din ve mezhep takip&ccedil;ilerinin inan&ccedil;ları olduğudur.[1] Dolayısyla hikmetli bir başlangıca inanan fertler &ndash; her ne kadar belirli bir mezhebi takip etmeseler bile -&nbsp; batini vicdan ve deruni bilin&ccedil;leri vesilesi ile bu genel inancı (diriliş) itiraf ederler. Ama onlar bunun niteliği hakkında g&ouml;r&uuml;ş ayrılığı taşırlar. Diriliş cisimsel midir yoksa ruhani midir, cisimsel olması durumunda ahiretteki beden insanın bu d&uuml;nyada taşıdığı doğal beden gibi midir veya beden misali veya berzah bedeni olarak adlandırılan daha latif bir beden midir? Burada &ouml;zet olarak bilginlerin g&ouml;r&uuml;şlerini dile getirecek ve sonra meşhur g&ouml;r&uuml;ş&uuml; a&ccedil;ıklayacağız:[2]</p>\r\n\r\n<p>\r\n	1. Bir grup m&uuml;tekellim dirilişi sadece cisimsel bilmiş, beden ve mekanizması dışında bir ruhun varlığına inanmamıştır.</p>\r\n\r\n<p>\r\n	2. Bir grup filozof &ouml;zellikle Meşşa ekol&uuml; takip&ccedil;ileri sadece ruhani dirilişe inanmış ve ş&ouml;yle demiştir: &Ouml;ld&uuml;kten sonra ruhun beden ile ilişkisi kesilir, ama mevcut ruh maddeden yoksun olduğu i&ccedil;in onda fena ve yokluk olmaz ve onun bedenle ilişkisi kesildikten sonra baki ve ebedi olur. Bu g&ouml;r&uuml;ş, bu grup filozofun cisimsel dirilişin ş&uuml;phe ve eleştirilerini yanıtlayamamalarından kaynaklanmış, onlar &ccedil;aresiz olarak ruhani dirilişe inanmış ve cisimsel dirilişi ise ink&acirc;r etmiştir.</p>\r\n\r\n<p>\r\n	3. Bir&ccedil;ok bilge, arif, kelam ilmi bilgini ve Şeyh M&uuml;fit, Şeyh Tusi ve Hacı Nasır gibi Şii &acirc;limler her ikisi hususa inanmaktadır: Dirilişte ruh bedene d&ouml;ner ve neticede insanın dirilişi cisimseldir. Elbette bu cisim ruhsuz değil, ruh taşıyan bir cisimdir. Bu g&ouml;r&uuml;ş&uuml; taşıyanlar iki gruba ayrılmıştır:</p>\r\n\r\n<p>\r\n	A. Onların bazıları kıyamette ruhun doğal ve kimyasal etki ve etkileşim i&ccedil;inde olan tabii ve maddi bir bedene d&ouml;neceğine inanır.</p>\r\n\r\n<p>\r\n	B. Bir grup da ruhun latif, maddeden arı, miktar ve şekil sahibi bir misal ve berzah bedenine d&ouml;neceğine inanır. Bu latif beden bir t&uuml;r d&uuml;nya bedenine tekab&uuml;l eder ve onu g&ouml;ren herkes &ldquo;bu&rdquo; d&uuml;nyada yaşayan filan insandır der. Ama maddi olmadığından ve kimyasal ve fiziksel etki ve etkileşim kabiliyeti taşımadığından onunla arasında fark olur.&nbsp; Bu cisim insanın r&uuml;yada g&ouml;rd&uuml;ğ&uuml; cisimler gibidir.</p>\r\n\r\n<p>\r\n	Her ne kadar akli deliller diriliş ve bu d&uuml;nya dışındaki başka bir d&uuml;nyanın gerekliliğine tanıklık etse de dirilişin niteliği, sadece ruhani ve cismani olup olmadığı ve cisimsel olması durumunda maddi mi yoksa berzah ve misal cismi mi olup olmadığı konuları akli deliller yoluyla ispat edilebilecek konular değildir. Bu y&uuml;zden b&uuml;y&uuml;k bilge İbn. Sina ş&ouml;yle demektedir: Bilinmelidir ki dirilişin bir b&ouml;l&uuml;m&uuml; şeriat yoluyla nakledilmiş ve şeriat onu kabul etmiştir. Onu ispat etmek i&ccedil;in şeriat ve Hz. Peygamberin (s.a.a) tasdik yolu dışında başka bir yol yoktur ve o bedenin dirilmesi ile ilgilidir. Cisimsel dirilişin niteliği ve onun detaylarını şeriat delili ve vahyin bildirimi ile kabullenmeliyiz; zira belirtilen kıstas insanlığın bu yolla hakikatleri kavraması i&ccedil;in en g&uuml;venilir ve m&uuml;kemmel &ouml;l&ccedil;&uuml;d&uuml;r.[3]</p>\r\n\r\n<p>\r\n	Bundan dolayı dirilişin niteliği hakkında Kur&rsquo;an ayetleri ve hadislere m&uuml;racaat etmek ve bu zor meselede onlardan yardım almak zorunludur.</p>\r\n\r\n<p>\r\n	Kur&rsquo;an ve Cisimsel Diriliş</p>\r\n\r\n<p>\r\n	Kur&rsquo;an ayetleri a&ccedil;ık&ccedil;a insanların dirilişinin kıyamet g&uuml;n&uuml;nde sadece ruhani olmadığına, bunun hem ruhani ve hem&nbsp; cismani olduğuna tanıklık etmektedir. Aynı şekilde ruhun bağlı olacağı cisim de d&uuml;nyevi maddi cisim olacaktır. Bir&ccedil;ok ayet buna delalet etmektedir ve burada kısa olması i&ccedil;in sadece bir ka&ccedil;ını belirtmekle yetiniyoruz:</p>\r\n\r\n<p>\r\n	1. Bazı ayetler kemiklerin dirilmesini muhal bilen kimselere yanıt vermektedir: De ki: &ldquo;Onları ilk defa var eden diriltecektir. O, her yaratılmışı hakkıyla bilendir.&rdquo;[4]&nbsp; İnsan, kendisinin kemiklerini bir araya getiremeyeceğimizi mi sanır? Evet bizim, onun parmak u&ccedil;larını bile d&uuml;zenlemeye g&uuml;c&uuml;m&uuml;z yeter.[5]</p>\r\n\r\n<p>\r\n	2. Bir grup ayet kıyamet g&uuml;n&uuml;nde insanın kabirden kalkacağını ve hesaba &ccedil;ekileceğini bildirmektedir: Fakat bilmez mi ki kabirlerdekiler, dışarı &ccedil;ıkınca.[6] S&ucirc;ra &uuml;f&uuml;r&uuml;l&uuml;r. Bir de bakarsın, kabirlerden &ccedil;ıkmış, Rablerine doğru akın akın gitmektedirler.[7]</p>\r\n\r\n<p>\r\n	3. Bazen Kur&rsquo;an cisimsel dirilişin imk&acirc;nını, onun d&uuml;nyada ger&ccedil;ekleşmesi aracılığıyla ispat eder; Uzeyr&rsquo;in[8] şaşırtıcı ser&uuml;veni ve Hz İbrahim&rsquo;in Allah&rsquo;tan cisimsel diriliş hakkındaki sorusu bu kabildendir.[9]</p>\r\n\r\n<p>\r\n	Kur&rsquo;an-ı Kerim&rsquo;in bazen ilk hayata y&ouml;neltmesi ve bazen de Uzeyr veya Ashabı Kehf kıssasında olduğu gibi &ouml;l&uuml;lerin dirilmesine d&ouml;n&uuml;k &ouml;rnekler vermesinden, insanın yeni hayatının bu maddi bedenle birlikte olacağı neticesi elde edilir.</p>\r\n\r\n<p>\r\n	İmam Ali&rsquo;nin Nehc&uuml;&rsquo;l Belağa&rsquo;daki s&ouml;zlerinden de diğer d&uuml;nyada insanların dirilişinin tabii beden ile olacağını anlamak m&uuml;mk&uuml;nd&uuml;r. İmam Ali (a.s) bu hususta ş&ouml;yle buyurmaktadır: Biliniz ki insanın bu nazik derisi ateşte dayanamaz, o halde kendinize merhamet edin&hellip;[10]&nbsp; Veya ş&ouml;yle buyurmaktadır: Diriliş zamanı gelecek, o zaman insanları mezarlıklardan &ccedil;ıkaracaklardır. Bu esnada onların t&uuml;m&uuml; Allah&rsquo;ın emriyle koşacak ve hızlıca d&ouml;n&uuml;ş yerine doğru ilerleyecektir.[11] İmam Ali başka bir yerde ş&ouml;yle buyurmaktadır: Yery&uuml;z&uuml; i&ccedil;inde bulundurduğu her şeyi dışarıya atacak, Allah onları eski haldeyken yenileyecek ve dağılmışken toplayacaktır&hellip;[12]</p>\r\n\r\n<p>\r\n	4. Renkli meyvelerden[13], kuşların etinden[14] ve g&ouml;z&uuml; b&uuml;y&uuml;k kadınlarla evlenmekten[15] yararlanmak gibi cennette iyi fertlere vaat edilmiş bir&ccedil;ok nimet, dirilişin cisimsel olmaması durumunda zor bir şekilde tasavvur edilebilir.</p>\r\n\r\n<p>\r\n	Netice: Meşhur m&uuml;tekellim, filozof ve din &acirc;limleri ayet ve rivayetlerden yararlanarak insanların kıyamet g&uuml;n&uuml;nde dirilişinin cisimsel olacağına inanır.</p>\r\n\r\n<p>\r\n	Bu hususta daha fazla bilgi edinmek i&ccedil;in 125. (Site: 2404) yanıta m&uuml;racaat edebilirsiniz.</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Bu hususta daha fazla bilgi edinmek i&ccedil;in 11594. Soruya (Site: tr11443) (Ehli Kitap A&ccedil;ısından Cisimsel Ahiret) m&uuml;racaat edebilirsiniz.</p>\r\n\r\n<p>\r\n	[2] Molla Sadra, Mebde ve Mead, Ahmed bin Muhammed H&uuml;seyni Erdekani, Abdullah Nurani, s: 433 &ndash; 436, Merkezi Neşri Danişgahi, Tahran, 1362; Subhani, Cafer, İlahiyat ve Mearifi İslami, S: 290 &ndash; 297, İntişaratı Şafak, Kum, &ccedil;apı dovvum, 1379.</p>\r\n\r\n<p>\r\n	[3] Bu Ali Sina, İlahiyat Şifa, Hasanzade Amuli, Hasan, Makalei 9, s: 460, İntişaratı defteri tabligatı İslami, Kum, &ccedil;apı evvel, 1376.</p>\r\n\r\n<p>\r\n	[4] Yasin Suresi, 79. ayet: &ldquo;قُلْ یُحْییهَا الَّذی أَنْشَأَها أَوَّلَ مَرَّةٍ وَ هُوَ بِکُلِّ خَلْقٍ عَلیم&rdquo;</p>\r\n\r\n<p>\r\n	[5] Kıyamet Suresi, 3 - 4. ayet: &quot;أَ یَحْسَبُ الْإِنْسانُ أَلَّنْ نَجْمَعَ عِظامَهُ * بَلى&rlm; قادِرینَ عَلى&rlm; أَنْ نُسَوِّیَ بَنانَه&rlm;&quot;.</p>\r\n\r\n<p>\r\n	[6] Adiyat Suresi, 9. ayet: &quot;أَفَلا یَعْلَمُ إِذا بُعْثِرَ ما فِی الْقُبُور&quot;.</p>\r\n\r\n<p>\r\n	[7] Yasin Suresi, 51. ayet: &quot;وَ نُفِخَ فِی الصُّورِ فَإِذا هُمْ مِنَ الْأَجْداثِ إِلى&rlm; رَبِّهِمْ یَنْسِلُون&rlm;&quot;.</p>\r\n\r\n<p>\r\n	[8] Bakara Suresi, 259. ayet: &quot;أَوْ کَالَّذی مَرَّ عَلى&rlm; قَرْیَةٍ وَ هِیَ خاوِیَةٌ عَلى&rlm; عُرُوشِها قالَ أَنَّى یُحْیی&rlm; هذِهِ اللَّهُ بَعْدَ مَوْتِها فَأَماتَهُ اللَّهُ مِائَةَ عامٍ ثُمَّ بَعَثَهُ قالَ کَمْ لَبِثْتَ قالَ لَبِثْتُ یَوْماً أَوْ بَعْضَ یَوْمٍ قالَ بَلْ لَبِثْتَ مِائَةَ عامٍ فَانْظُرْ إِلى&rlm; طَعامِکَ وَ شَرابِکَ لَمْ یَتَسَنَّهْ وَ انْظُرْ إِلى&rlm; حِمارِکَ وَ لِنَجْعَلَکَ آیَةً لِلنَّاسِ وَ انْظُرْ إِلَى الْعِظامِ کَیْفَ نُنْشِزُها ثُمَّ نَکْسُوها لَحْماً فَلَمَّا تَبَیَّنَ لَهُ قالَ أَعْلَمُ أَنَّ اللَّهَ عَلى&rlm; کُلِّ شَیْ&rlm;ءٍ قَدیر&quot;.</p>\r\n\r\n<p>\r\n	[9] Bakara Suresi, 260. ayet: &quot;وَ إِذْ قالَ إِبْراهیمُ رَبِّ أَرِنی&rlm; کَیْفَ تُحْیِ الْمَوْتى&rlm; قالَ أَ وَ لَمْ تُؤْمِنْ قالَ بَلى&rlm; وَ لکِنْ لِیَطْمَئِنَّ قَلْبی&rlm; قالَ فَخُذْ أَرْبَعَةً مِنَ الطَّیْرِ فَصُرْهُنَّ إِلَیْکَ ثُمَّ اجْعَلْ عَلى&rlm; کُلِّ جَبَلٍ مِنْهُنَّ جُزْءاً ثُمَّ ادْعُهُنَّ یَأْتینَکَ سَعْیاً وَ اعْلَمْ أَنَّ اللَّهَ عَزیزٌ حَکیم&rlm;&quot;.</p>\r\n\r\n<p>\r\n	[10] Meadihah, Abdu&rsquo;l Mecit, Hurşidi bi gurubu Nehc&uuml;&rsquo;l Belağa, hadis 182, s: 218, Neşri Zerre, &ccedil;apı evvel, 1373.</p>\r\n\r\n<p>\r\n	[11] a.g.e, hadis 82, s: 80.</p>\r\n\r\n<p>\r\n	[12] a.g.e,&nbsp; hadis 108, s: 125.</p>\r\n\r\n<p>\r\n	[13] M&uuml;rselat Suresi, 42. ayet; Muminun Suresi, 19. ayet; Saffat Suresi, 42. ayet; Duhan Suresi, 55. Ayet &hellip;</p>\r\n\r\n<p>\r\n	[14] Vakıa Suresi, 21. ayet; Tur Suresi, 22. Ayet&hellip;</p>\r\n\r\n<p>\r\n	[15] Rahman Suresi, 72. ayet; Vakıa Suresi, 22. Ayet&hellip;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Her ne kadar akli deliller ahiret ve bu d&uuml;nyevi hayat dışındaki başka bir d&uuml;nyanın gerekliliğine tanıklık etse de ahretin nitelik ve keyfiyeti, ahiretin sadece ruhani olup olmayacağı veya hem ruhani ve hem cismani olup olmayacağı ve de cisimsel dirilişi kabul etme durumunda bu cismin maddi mi yoksa hayali ve misali bir cisim olup olmayacağı akli deliller yoluyla kanıtlanabilecek konular z&uuml;mresinden değildir. Bu y&uuml;zden bir grup m&uuml;tekellim ahireti sadece cisimsel bilmiş, beden ve mekanizması dışında bir ruhun varlığına inanmamıştır. Başta Meşşa ekol&uuml; takip&ccedil;ileri olmak &uuml;zere bir grup filozof da sadece ruhani ahirete inanmıştır. Onlar, &ouml;ld&uuml;kten sonra ruhun beden ile ilişkisinin kesildiğini ama mevcut ruhun maddeden yoksun olması nedeniyle fena ve yokluğa maruz kalmayacağını ve beden ile ilişkisinin kesilmesinden sonra baki ve ebedi kalacağını s&ouml;ylemiştir. Ama bir&ccedil;ok bilge, arif, kelam ilmi bilgini ve Şeyh M&uuml;fit, Şeyh Tusi ve Hacı Nasır gibi Şii &acirc;limler her ikisine inanmış ve dirilişte ruhun bedene d&ouml;neceğini ve neticede insanın dirilişinin cisimsel olacağını s&ouml;ylemiştir.','&nbsp;Kesin olan şey, ahiret ve dirilişe inanmanın tanrıya inanmak gibi t&uuml;m din ve mezhep takip&ccedil;ilerinin inan&ccedil;ları olduğudur.[1] Dolayısyla hikmetli bir başlangıca inanan fertler &ndash; her ne kadar belirli bir mezhebi takip etmeseler bile -&nbsp; batini vicdan ve deruni bilin&ccedil;leri vesilesi ile bu genel inancı (diriliş) itiraf ederler. Ama onlar bunun niteliği hakkında g&ouml;r&uuml;ş ayrılığı taşırlar. Diriliş cisimsel midir yoksa ruhani midir, cisimsel olması durumunda ahiretteki beden insanın bu d&uuml;nyada taşıdığı doğal beden gibi midir veya beden misali veya berzah bedeni olarak adlandırılan daha latif bir beden midir? Burada &ouml;zet olarak bilginlerin g&ouml;r&uuml;şlerini dile getirecek ve sonra meşhur g&ouml;r&uuml;ş&uuml; a&ccedil;ıklayacağız:[2]\r\n\r\n\r\n	1. Bir grup m&uuml;tekellim dirilişi sadece cisimsel bilmiş, beden ve mekanizması dışında bir ruhun varlığına inanmamıştır.\r\n\r\n\r\n	2. Bir grup filozof &ouml;zellikle Meşşa ekol&uuml; takip&ccedil;ileri sadece ruhani dirilişe inanmış ve ş&ouml;yle demiştir: &Ouml;ld&uuml;kten sonra ruhun beden ile ilişkisi kesilir, ama mevcut ruh maddeden yoksun olduğu i&ccedil;in onda fena ve yokluk olmaz ve onun bedenle ilişkisi kesildikten sonra baki ve ebedi olur. Bu g&ouml;r&uuml;ş, bu grup filozofun cisimsel dirilişin ş&uuml;phe ve eleştirilerini yanıtlayamamalarından kaynaklanmış, onlar &ccedil;aresiz olarak ruhani dirilişe inanmış ve cisimsel dirilişi ise ink&acirc;r etmiştir.\r\n\r\n\r\n	3. Bir&ccedil;ok bilge, arif, kelam ilmi bilgini ve Şeyh M&uuml;fit, Şeyh Tusi ve Hacı Nasır gibi Şii &acirc;limler her ikisi hususa inanmaktadır: Dirilişte ruh bedene d&ouml;ner ve neticede insanın dirilişi cisimseldir. Elbette bu cisim ruhsuz değil, ruh taşıyan bir cisimdir. Bu g&ouml;r&uuml;ş&uuml; taşıyanlar iki gruba ayrılmıştır:\r\n\r\n\r\n	A. Onların bazıları kıyamette ruhun doğal ve kimyasal etki ve etkileşim i&ccedil;inde olan tabii ve maddi bir bedene d&ouml;neceğine inanır.\r\n\r\n\r\n	B. Bir grup da ruhun latif, maddeden arı, miktar ve şekil sahibi bir misal ve berzah bedenine d&ouml;neceğine inanır. Bu latif beden bir t&uuml;r d&uuml;nya bedenine tekab&uuml;l eder ve onu g&ouml;ren herkes &ldquo;bu&rdquo; d&uuml;nyada yaşayan filan insandır der. Ama maddi olmadığından ve kimyasal ve fiziksel etki ve etkileşim kabiliyeti taşımadığından onunla arasında fark olur.&nbsp; Bu cisim insanın r&uuml;yada g&ouml;rd&uuml;ğ&uuml; cisimler gibidir.\r\n\r\n\r\n	Her ne kadar akli deliller diriliş ve bu d&uuml;nya dışındaki başka bir d&uuml;nyanın gerekliliğine tanıklık etse de dirilişin niteliği, sadece ruhani ve cismani olup olmadığı ve cisimsel olması durumunda maddi mi yoksa berzah ve misal cismi mi olup olmadığı konuları akli deliller yoluyla ispat edilebilecek konular değildir. Bu y&uuml;zden b&uuml;y&uuml;k bilge İbn. Sina ş&ouml;yle demektedir: Bilinmelidir ki dirilişin bir b&ouml;l&uuml;m&uuml; şeriat yoluyla nakledilmiş ve şeriat onu kabul etmiştir. Onu ispat etmek i&ccedil;in şeriat ve Hz. Peygamberin (s.a.a) tasdik yolu dışında başka bir yol yoktur ve o bedenin dirilmesi ile ilgilidir. Cisimsel dirilişin niteliği ve onun detaylarını şeriat delili ve vahyin bildirimi ile kabullenmeliyiz; zira belirtilen kıstas insanlığın bu yolla hakikatleri kavraması i&ccedil;in en g&uuml;venilir ve m&uuml;kemmel &ouml;l&ccedil;&uuml;d&uuml;r.[3]\r\n\r\n\r\n	Bundan dolayı dirilişin niteliği hakkında Kur&rsquo;an ayetleri ve hadislere m&uuml;racaat etmek ve bu zor meselede onlardan yardım almak zorunludur.\r\n\r\n\r\n	Kur&rsquo;an ve Cisimsel Diriliş\r\n\r\n\r\n	Kur&rsquo;an ayetleri a&ccedil;ık&ccedil;a insanların dirilişinin kıyamet g&uuml;n&uuml;nde sadece ruhani olmadığına, bunun hem ruhani ve hem&nbsp; cismani olduğuna tanıklık etmektedir. Aynı şekilde ruhun bağlı olacağı cisim de d&uuml;nyevi maddi cisim olacaktır. Bir&ccedil;ok ayet buna delalet etmektedir ve burada kısa olması i&ccedil;in sadece bir ka&ccedil;ını belirtmekle yetiniyoruz:\r\n\r\n\r\n	1. Bazı ayetler kemiklerin dirilmesini muhal bilen kimselere yanıt vermektedir: De ki: &ldquo;Onları ilk defa var eden diriltecektir. O, her yaratılmışı hakkıyla bilendir.&rdquo;[4]&nbsp; İnsan, kendisinin kemiklerini bir araya getiremeyeceğimizi mi sanır? Evet bizim, onun parmak u&ccedil;larını bile d&uuml;zenlemeye g&uuml;c&uuml;m&uuml;z yeter.[5]\r\n\r\n\r\n	2. Bir grup ayet kıyamet g&uuml;n&uuml;nde insanın kabirden kalkacağını ve hesaba &ccedil;ekileceğini bildirmektedir: Fakat bilmez mi ki kabirlerdekiler, dışarı &ccedil;ıkınca.[6] S&ucirc;ra &uuml;f&uuml;r&uuml;l&uuml;r. Bir de bakarsın, kabirlerden &ccedil;ıkmış, Rablerine doğru akın akın gitmektedirler.[7]\r\n\r\n\r\n	3. Bazen Kur&rsquo;an cisimsel dirilişin imk&acirc;nını, onun d&uuml;nyada ger&ccedil;ekleşmesi aracılığıyla ispat eder; Uzeyr&rsquo;in[8] şaşırtıcı ser&uuml;veni ve Hz İbrahim&rsquo;in Allah&rsquo;tan cisimsel diriliş hakkındaki sorusu bu kabildendir.[9]\r\n\r\n\r\n	Kur&rsquo;an-ı Kerim&rsquo;in bazen ilk hayata y&ouml;neltmesi ve bazen de Uzeyr veya Ashabı Kehf kıssasında olduğu gibi &ouml;l&uuml;lerin dirilmesine d&ouml;n&uuml;k &ouml;rnekler vermesinden, insanın yeni hayatının bu maddi bedenle birlikte olacağı neticesi elde edilir.\r\n\r\n\r\n	İmam Ali&rsquo;nin Nehc&uuml;&rsquo;l Belağa&rsquo;daki s&ouml;zlerinden de diğer d&uuml;nyada insanların dirilişinin tabii beden ile olacağını anlamak m&uuml;mk&uuml;nd&uuml;r. İmam Ali (a.s) bu hususta ş&ouml;yle buyurmaktadır: Biliniz ki insanın bu nazik derisi ateşte dayanamaz, o halde kendinize merhamet edin&hellip;[10]&nbsp; Veya ş&ouml;yle buyurmaktadır: Diriliş zamanı gelecek, o zaman insanları mezarlıklardan &ccedil;ıkaracaklardır. Bu esnada onların t&uuml;m&uuml; Allah&rsquo;ın emriyle koşacak ve hızlıca d&ouml;n&uuml;ş yerine doğru ilerleyecektir.[11] İmam Ali başka bir yerde ş&ouml;yle buyurmaktadır: Yery&uuml;z&uuml; i&ccedil;inde bulundurduğu her şeyi dışarıya atacak, Allah onları eski haldeyken yenileyecek ve dağılmışken toplayacaktır&hellip;[12]\r\n\r\n\r\n	4. Renkli meyvelerden[13], kuşların etinden[14] ve g&ouml;z&uuml; b&uuml;y&uuml;k kadınlarla evlenmekten[15] yararlanmak gibi cennette iyi fertlere vaat edilmiş bir&ccedil;ok nimet, dirilişin cisimsel olmaması durumunda zor bir şekilde tasavvur edilebilir.\r\n\r\n\r\n	Netice: Meşhur m&uuml;tekellim, filozof ve din &acirc;limleri ayet ve rivayetlerden yararlanarak insanların kıyamet g&uuml;n&uuml;nde dirilişinin cisimsel olacağına inanır.\r\n\r\n\r\n	Bu hususta daha fazla bilgi edinmek i&ccedil;in 125. (Site: 2404) yanıta m&uuml;racaat edebilirsiniz.\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Bu hususta daha fazla bilgi edinmek i&ccedil;in 11594. Soruya (Site: tr11443) (Ehli Kitap A&ccedil;ısından Cisimsel Ahiret) m&uuml;racaat edebilirsiniz.\r\n\r\n\r\n	[2] Molla Sadra, Mebde ve Mead, Ahmed bin Muhammed H&uuml;seyni Erdekani, Abdullah Nurani, s: 433 &ndash; 436, Merkezi Neşri Danişgahi, Tahran, 1362; Subhani, Cafer, İlahiyat ve Mearifi İslami, S: 290 &ndash; 297, İntişaratı Şafak, Kum, &ccedil;apı dovvum, 1379.\r\n\r\n\r\n	[3] Bu Ali Sina, İlahiyat Şifa, Hasanzade Amuli, Hasan, Makalei 9, s: 460, İntişaratı defteri tabligatı İslami, Kum, &ccedil;apı evvel, 1376.\r\n\r\n\r\n	[4] Yasin Suresi, 79. ayet: &ldquo;قُلْ یُحْییهَا الَّذی أَنْشَأَها أَوَّلَ مَرَّةٍ وَ هُوَ بِکُلِّ خَلْقٍ عَلیم&rdquo;\r\n\r\n\r\n	[5] Kıyamet Suresi, 3 - 4. ayet: &quot;أَ یَحْسَبُ الْإِنْسانُ أَلَّنْ نَجْمَعَ عِظامَهُ * بَلى&rlm; قادِرینَ عَلى&rlm; أَنْ نُسَوِّیَ بَنانَه&rlm;&quot;.\r\n\r\n\r\n	[6] Adiyat Suresi, 9. ayet: &quot;أَفَلا یَعْلَمُ إِذا بُعْثِرَ ما فِی الْقُبُور&quot;.\r\n\r\n\r\n	[7] Yasin Suresi, 51. ayet: &quot;وَ نُفِخَ فِی الصُّورِ فَإِذا هُمْ مِنَ الْأَجْداثِ إِلى&rlm; رَبِّهِمْ یَنْسِلُون&rlm;&quot;.\r\n\r\n\r\n	[8] Bakara Suresi, 259. ayet: &quot;أَوْ کَالَّذی مَرَّ عَلى&rlm; قَرْیَةٍ وَ هِیَ خاوِیَةٌ عَلى&rlm; عُرُوشِها قالَ أَنَّى یُحْیی&rlm; هذِهِ اللَّهُ بَعْدَ مَوْتِها فَأَماتَهُ اللَّهُ مِائَةَ عامٍ ثُمَّ بَعَثَهُ قالَ کَمْ لَبِثْتَ قالَ لَبِثْتُ یَوْماً أَوْ بَعْضَ یَوْمٍ قالَ بَلْ لَبِثْتَ مِائَةَ عامٍ فَانْظُرْ إِلى&rlm; طَعامِکَ وَ شَرابِکَ لَمْ یَتَسَنَّهْ وَ انْظُرْ إِلى&rlm; حِمارِکَ وَ لِنَجْعَلَکَ آیَةً لِلنَّاسِ وَ انْظُرْ إِلَى الْعِظامِ کَیْفَ نُنْشِزُها ثُمَّ نَکْسُوها لَحْماً فَلَمَّا تَبَیَّنَ لَهُ قالَ أَعْلَمُ أَنَّ اللَّهَ عَلى&rlm; کُلِّ شَیْ&rlm;ءٍ قَدیر&quot;.\r\n\r\n\r\n	[9] Bakara Suresi, 260. ayet: &quot;وَ إِذْ قالَ إِبْراهیمُ رَبِّ أَرِنی&rlm; کَیْفَ تُحْیِ الْمَوْتى&rlm; قالَ أَ وَ لَمْ تُؤْمِنْ قالَ بَلى&rlm; وَ لکِنْ لِیَطْمَئِنَّ قَلْبی&rlm; قالَ فَخُذْ أَرْبَعَةً مِنَ الطَّیْرِ فَصُرْهُنَّ إِلَیْکَ ثُمَّ اجْعَلْ عَلى&rlm; کُلِّ جَبَلٍ مِنْهُنَّ جُزْءاً ثُمَّ ادْعُهُنَّ یَأْتینَکَ سَعْیاً وَ اعْلَمْ أَنَّ اللَّهَ عَزیزٌ حَکیم&rlm;&quot;.\r\n\r\n\r\n	[10] Meadihah, Abdu&rsquo;l Mecit, Hurşidi bi gurubu Nehc&uuml;&rsquo;l Belağa, hadis 182, s: 218, Neşri Zerre, &ccedil;apı evvel, 1373.\r\n\r\n\r\n	[11] a.g.e, hadis 82, s: 80.\r\n\r\n\r\n	[12] a.g.e,&nbsp; hadis 108, s: 125.\r\n\r\n\r\n	[13] M&uuml;rselat Suresi, 42. ayet; Muminun Suresi, 19. ayet; Saffat Suresi, 42. ayet; Duhan Suresi, 55. Ayet &hellip;\r\n\r\n\r\n	[14] Vakıa Suresi, 21. ayet; Tur Suresi, 22. Ayet&hellip;\r\n\r\n\r\n	[15] Rahman Suresi, 72. ayet; Vakıa Suresi, 22. Ayet&hellip;\r\n\r\n\r\n	&nbsp;'),(245,'tr247','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Her ne kadar toplumda insanı t&ouml;hmet altında bırakacak kimselerle arkadaşlık yapmak gibi bazı maddi ve fiziki &ouml;zelliklere riayet etmek gerekse de İslamın arkadaşlık i&ccedil;in başlangı&ccedil;ta &ouml;nemsediği şey maddi &ouml;zellikleri değil, maneviyattır. İmanlı olmak, maddi ve manevi ihtiya&ccedil;ları karşılamak vb. şeyler maneviyatın &ouml;zelliklerdendir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Arkadaş, insanın yalnızlığının paylaşan, dertlerine ve sevin&ccedil;lerine ortak olan, muhta&ccedil; olduğunda yardım eden, sorunlarda, sıkıntılarda sağlam bir dayanak, ş&uuml;phelerde, şaşkınlık anlarında iyi bir istişarecidir. Ancak herkesin dostu, insanın ahlak ve kişiliği hakkında başkalarının h&uuml;k&uuml;m vermesine neden olduğu ve &ccedil;eşitli yaş gruplarında insan arkadaşlarından etkilendiği i&ccedil;in arkadaş se&ccedil;erken g&uuml;zel ahlak ve davranışlara yardımcı olacak kimse se&ccedil;ilmelidir. Nitekim İmam Ali (a.s): &lsquo;Arkadaş, toplumda yama gibidir. &Ouml;yleyse kendinize uygun birini se&ccedil;in.&rsquo;[1] diye buyurmaktadır.</p>\r\n\r\n<p>\r\n	İnsanların birbirleriyle olan deruni ilişkileri kişilerin ruhunda ve ahlakında etki bırakan dış ve toplumsal ilişkilere bağlıdır. Ulvi d&uuml;ş&uuml;nceye ve g&uuml;zel ahlaka sahip olmak, nefis tezkiyesi yapıp kişiliklerinin gelişmesini isteyenler, dini &ouml;l&ccedil;&uuml;lere ve kimi arkadaş olarak se&ccedil;eceklerine &ouml;nem vermek zorundalar. Dolayısıyla İslam a&ccedil;ısından arkadaş se&ccedil;iminde birinci derecede &ouml;nemli olan arkadaşın zahiri ve maddi &ouml;zellikleri değil, onun manevi &ouml;zellikleridir.</p>\r\n\r\n<p>\r\n	Aşağıda bir arkadaşta olması gereken manevi &ouml;zelliklerinden birka&ccedil;ına değiniyoruz:</p>\r\n\r\n<p>\r\n	1. İman: Arkadaşlığın en sağlam temeli.</p>\r\n\r\n<p>\r\n	Temeli ve sağlamlığı olan tek şey usul-i dine ve inan&ccedil;lara iman etmektir. İnsanın başkalarıyla yaptığı arkadaşlık Allah i&ccedil;in olursa sağlam temel &uuml;zerine kurulduğu i&ccedil;in kopmaz. Bu, her şeyi iman temeli &uuml;zerine kuran y&uuml;ce İslam dininin &ouml;zelliğidir. Y&uuml;ce İslam dini, yalnızca Allah i&ccedil;in olan ve iman temeli &uuml;zerine kurulan dostluk ve d&uuml;şmanlıkları, alemlerin Rabbiyle yaratılmışlar arasında g&uuml;&ccedil;l&uuml; bir bağ sayar.</p>\r\n\r\n<p>\r\n	Kur&rsquo;an-ı Kerim &ccedil;eşitli ayetlerde m&uuml;minlerin, kafirler, m&uuml;şrikler ve m&uuml;nafıklarla dost olmasını yasaklamıştır: &lsquo;İnananlar iman edenleri bırakıp da kafirleri dost edinmesinler. Bu işi yapan, Allah&#39;tan bir şey beklemesin, fakat kafirlerden &ccedil;ekinmeniz gerekse o başka.&rsquo;[2]</p>\r\n\r\n<p>\r\n	2. Arkadaş, akıllı ve bilgili olmalıdır:</p>\r\n\r\n<p>\r\n	Akıl ve bilgi insanın d&uuml;nya ger&ccedil;eklerini anlamasına vesile olurlar. Akıl, yaşamın s&ouml;nmeyen meşalesi olduğu, insanın saadeti tedbir ve d&uuml;ş&uuml;ncenin sayesinde ger&ccedil;ekleştiği i&ccedil;in İslam dini akılı arkadaşlığın şartlarından biri saymış, vefalı, akıl sahibi ve bilgin kimselerle arkadaş olmayı &ouml;nemle tavsiye etmiştir.</p>\r\n\r\n<p>\r\n	Bir rivayette İmam Ali (a.s) ş&ouml;yle buyuruyor: &lsquo;Akıllı kimsenin, c&ouml;mertliğini beğenmesende (bu a&ccedil;ıdan ondan faydalanmasan da onunla) arkadaşlık etmenin sakıncası yoktur. Onun aklından faydalan ve k&ouml;t&uuml; ahlakından uzak dur. C&ouml;mertliği olan birinin aklından faydalanmasan da asla arkadaşlığını koparma ve kendi aklınla onun c&ouml;mertliğinden faydalan. Akılsız ve al&ccedil;ak kimseyle arkadaş olmaktan sakın (&ccedil;&uuml;nk&uuml; o ne c&ouml;merttir ne de akıllı).&rsquo;[3]</p>\r\n\r\n<p>\r\n	Yine ş&ouml;yle buyurmaktadır: &lsquo;Akıllı kimseyle beraber olmak ruha hayat verir.&rsquo;[4]</p>\r\n\r\n<p>\r\n	Cahil dost ise, insanın bedenini ve ruhunu her an kemiren bir kurt gibidir.</p>\r\n\r\n<p>\r\n	İmam Sadık (a.s) ş&ouml;yle buyuruyor: &lsquo;Ahmakla arkadaşlık yapmaktan sakınmayan onun ahmak&ccedil;a işlerinin etkisinde kalır ve &ccedil;ok &ccedil;abuk onun ahlakıyla ahlaklanır.&rsquo;[5]</p>\r\n\r\n<p>\r\n	3. İyi bir arkadaş hatalarımızı y&uuml;z&uuml;m&uuml;ze karşı s&ouml;yleyen kimsedir:</p>\r\n\r\n<p>\r\n	İslam a&ccedil;ısından değerli olan arkadaşlık insanın bireysel ve toplumsal yaşamına ışık sa&ccedil;an ve ilerleten arkadaşlıktır. Arkadaşının hatalarını g&ouml;r&uuml;pte ıslah etmesi i&ccedil;in ona s&ouml;ylemeyen kimse iyi bir dost değildir. İyi dost rivayetlerde, ıslah etmemiz i&ccedil;in ayıplarımızı ayna gibi g&ouml;steren kimse diye tanıtılmıştır. &Ccedil;&uuml;nk&uuml; b&ouml;yle biri dostunun saadetini samimiyetle isteyen, hayır bir niyetle ayıbını s&ouml;yleyen ve ıslah etmesi i&ccedil;in bilgilendiren kimsedir. Kur&rsquo;an-ı Kerim ş&ouml;yle buyuruyor: &lsquo;Erkek ve kadın m&uuml;minler, birbirlerinin velileridir; iyiliği emrederler, k&ouml;t&uuml;l&uuml;kten sakındırırlar, namaz kılarlar, zekat verirler, Allah&#39;a ve Peygambere itaat ederler. Allah&#39;ın rahmet edeceği insanlar, bunlardır. Ş&uuml;phe yok ki Allah &uuml;st&uuml;nd&uuml;r, h&uuml;k&uuml;m ve hikmet sahibidir.&rsquo;[6]</p>\r\n\r\n<p>\r\n	İmam Sadık (a.s) ş&ouml;yle buyuruyor: &lsquo;En iyi dostum ayıplarımı ve kusurlarımı bana hediye eden kimsedir.&rsquo;[7]</p>\r\n\r\n<p>\r\n	4. İyi bir dost, din kardeşlerinin maddi ve manevi ihtiya&ccedil;larını gidermek i&ccedil;in &ccedil;aba g&ouml;sterir.</p>\r\n\r\n<p>\r\n	İmam Hasan M&uuml;&ccedil;teba (a.s) bu konuda ş&ouml;yle buyuruyor: &Ouml;yle biriyle dost ol ki:</p>\r\n\r\n<p>\r\n	I- Onunla beraber olmak sana s&uuml;s olsun.</p>\r\n\r\n<p>\r\n	II- Ona hizmet ettiğinde seni (onurunu) korusun.</p>\r\n\r\n<p>\r\n	III- Yardım istediğinde sana yardım etsin.</p>\r\n\r\n<p>\r\n	IV- (Hak) S&ouml;z s&ouml;ylediğinde seni tasdik etsin.</p>\r\n\r\n<p>\r\n	V- (D&uuml;şmana) Saldırdığında (g&uuml;c&uuml;yle) sana yardım etsin.</p>\r\n\r\n<p>\r\n	VI- İyilik elini uzattığında o da sana elini uzatsın (yardımcı olsun).</p>\r\n\r\n<p>\r\n	VII- Bir sorunun olduğunda onu gidersin.</p>\r\n\r\n<p>\r\n	VIII- Senden iyilik g&ouml;rd&uuml;ğ&uuml;nde onun kadrini bilsin.</p>\r\n\r\n<p>\r\n	IX- Ondan bir şey istediğinde sana versin.</p>\r\n\r\n<p>\r\n	X- Sustuğunda (bir şey istemediğinde) kendisi sorsun (ihtiyacını gidersin).[8]</p>\r\n\r\n<p>\r\n	Bunlar iyi bir dostta olması gereken &ouml;zelliklerdir.</p>\r\n\r\n<p>\r\n	*</p>\r\n\r\n<p>\r\n	Biriyle arkadaş olurken toplumsal &ouml;l&ccedil;&uuml; ve &ouml;zelliklere dikkat etmek, toplumun &ouml;rf&uuml;n&uuml; de g&ouml;z &ouml;n&uuml;ne almak gerekir. Burada onlardan bazılarına işaret ediyoruz:</p>\r\n\r\n<p>\r\n	a) İki arkadaşın yaşları:</p>\r\n\r\n<p>\r\n	Arkadaşlıkta yaş konusu iki a&ccedil;ıdan &ouml;nemlidir:</p>\r\n\r\n<p>\r\n	1- İnsanın arkadaş edindiği kimsenin yaşı kendisinden b&uuml;y&uuml;kse bir din kardeşi ve bir b&uuml;y&uuml;k olarak onun tecr&uuml;be ve maneviyatından faydalanmalı, saygınlığını korumalı ve kendi yaşıtlarına karşı yaptığı davranışları ona yapmamalıdır. Kısacası b&ouml;yle bir dostlukta halkın kınamasına neden olacak şeyleri yapmamalıdır.</p>\r\n\r\n<p>\r\n	2- Yukarıda s&ouml;ylenenler, yaşları aynı olan iki arkadaş i&ccedil;inde ge&ccedil;erlidir. Zira insanların konumları &ouml;nemlidir ve saygınlıklarının korunması gerekir.</p>\r\n\r\n<p>\r\n	b) Arkadaş olunacak kimsenin ge&ccedil;mişi &ouml;nemlidir. Mesela iyi bir toplumsal konuma sahip olan kimseyle iyi bir konuma sahip olmayan kimse arasında se&ccedil;im yaparken ikincisi se&ccedil;ilmemelidir. Her ne kadar hidayet etmek amacıyla bazılarına karşı sevgi duyulsa da başkalarını hidayet etme risaleti, emr-i maruf ve nehy-i m&uuml;nker &ouml;zel bir arkadaşlığa bağlı değildir.</p>\r\n\r\n<p>\r\n	c) İki kişinin arkadaşlığı, toplumda ş&uuml;phe uyandıracak şekilde olmamalıdır. B&ouml;yle bir şeyden ka&ccedil;ınılmalı ve insan kendisini t&ouml;hmet altında bırakmamalıdır. Nitekim İmam Ali (a.s) buyuruyor: &lsquo;T&ouml;hmet altında bırakacak ve halkın k&ouml;t&uuml; zanda bulunacağı yerlerde bulunmayın. &Ccedil;&uuml;nk&uuml; k&ouml;t&uuml; arkadaş insanı kandırır.&rsquo;[9]</p>\r\n\r\n<p>\r\n	Daha fazla bilgi i&ccedil;in bkz:</p>\r\n\r\n<p>\r\n	-M&uuml;minin &Ouml;zellikleri, Soru: 12537 (Site: tr12378)</p>\r\n\r\n<p>\r\n	-M&uuml;minlerin Birbirlerine Karşı Davranışları Soru:11824 (Site:13365)</p>\r\n\r\n<p>\r\n	-Başkalarıyla İlişkilerin Yolu, Soru:8795 (Site:8752)</p>\r\n\r\n<p>\r\n	-Toplumsal ve Bireysel Yaşantı, Soru:8351 (Site:8370)</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] -Temimi Amedi, Abdulvahid b. Muhammed, Gurer-ul Hikem, s.423, Defter-i Tebliğat-ı İslami, Kum, HŞ.1366.</p>\r\n\r\n<p>\r\n	[2] -Al-i İmran/28</p>\r\n\r\n<p>\r\n	[3] -el-Kafi, c.2, s.638, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HŞ.1365.</p>\r\n\r\n<p>\r\n	[4] -Gurer-ul Hikem, s.429, hadis:9771</p>\r\n\r\n<p>\r\n	[5] -Muhaddis Nuri, M&uuml;stedreku&rsquo;l-Vesail, c.8, s.336, M&uuml;essese-i Alu&rsquo;l-Beyt (a.s), Kum, HK.1408.</p>\r\n\r\n<p>\r\n	[6] -T&ouml;vbe/71</p>\r\n\r\n<p>\r\n	[7] -Kuleyni, Muhammed b. Yakup, el-Kafi, c.2, s.639</p>\r\n\r\n<p>\r\n	[8] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.44, s.139, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1404.</p>\r\n\r\n<p>\r\n	[9] -Amuli, Şeyh H&uuml;r, Vesail-uş Şia, c.12, s.36, M&uuml;esseset-&uuml; Alu&rsquo;l-Beyt (a.s), Kum, HK.1409</p>\r\n','Her ne kadar toplumda insanı t&ouml;hmet altında bırakacak kimselerle arkadaşlık yapmak gibi bazı maddi ve fiziki &ouml;zelliklere riayet etmek gerekse de İslamın arkadaşlık i&ccedil;in başlangı&ccedil;ta &ouml;nemsediği şey maddi &ouml;zellikleri değil, maneviyattır. İmanlı olmak, maddi ve manevi ihtiya&ccedil;ları karşılamak vb. şeyler maneviyatın &ouml;zelliklerdendir.','&nbsp;Arkadaş, insanın yalnızlığının paylaşan, dertlerine ve sevin&ccedil;lerine ortak olan, muhta&ccedil; olduğunda yardım eden, sorunlarda, sıkıntılarda sağlam bir dayanak, ş&uuml;phelerde, şaşkınlık anlarında iyi bir istişarecidir. Ancak herkesin dostu, insanın ahlak ve kişiliği hakkında başkalarının h&uuml;k&uuml;m vermesine neden olduğu ve &ccedil;eşitli yaş gruplarında insan arkadaşlarından etkilendiği i&ccedil;in arkadaş se&ccedil;erken g&uuml;zel ahlak ve davranışlara yardımcı olacak kimse se&ccedil;ilmelidir. Nitekim İmam Ali (a.s): &lsquo;Arkadaş, toplumda yama gibidir. &Ouml;yleyse kendinize uygun birini se&ccedil;in.&rsquo;[1] diye buyurmaktadır.\r\n\r\n\r\n	İnsanların birbirleriyle olan deruni ilişkileri kişilerin ruhunda ve ahlakında etki bırakan dış ve toplumsal ilişkilere bağlıdır. Ulvi d&uuml;ş&uuml;nceye ve g&uuml;zel ahlaka sahip olmak, nefis tezkiyesi yapıp kişiliklerinin gelişmesini isteyenler, dini &ouml;l&ccedil;&uuml;lere ve kimi arkadaş olarak se&ccedil;eceklerine &ouml;nem vermek zorundalar. Dolayısıyla İslam a&ccedil;ısından arkadaş se&ccedil;iminde birinci derecede &ouml;nemli olan arkadaşın zahiri ve maddi &ouml;zellikleri değil, onun manevi &ouml;zellikleridir.\r\n\r\n\r\n	Aşağıda bir arkadaşta olması gereken manevi &ouml;zelliklerinden birka&ccedil;ına değiniyoruz:\r\n\r\n\r\n	1. İman: Arkadaşlığın en sağlam temeli.\r\n\r\n\r\n	Temeli ve sağlamlığı olan tek şey usul-i dine ve inan&ccedil;lara iman etmektir. İnsanın başkalarıyla yaptığı arkadaşlık Allah i&ccedil;in olursa sağlam temel &uuml;zerine kurulduğu i&ccedil;in kopmaz. Bu, her şeyi iman temeli &uuml;zerine kuran y&uuml;ce İslam dininin &ouml;zelliğidir. Y&uuml;ce İslam dini, yalnızca Allah i&ccedil;in olan ve iman temeli &uuml;zerine kurulan dostluk ve d&uuml;şmanlıkları, alemlerin Rabbiyle yaratılmışlar arasında g&uuml;&ccedil;l&uuml; bir bağ sayar.\r\n\r\n\r\n	Kur&rsquo;an-ı Kerim &ccedil;eşitli ayetlerde m&uuml;minlerin, kafirler, m&uuml;şrikler ve m&uuml;nafıklarla dost olmasını yasaklamıştır: &lsquo;İnananlar iman edenleri bırakıp da kafirleri dost edinmesinler. Bu işi yapan, Allah&#39;tan bir şey beklemesin, fakat kafirlerden &ccedil;ekinmeniz gerekse o başka.&rsquo;[2]\r\n\r\n\r\n	2. Arkadaş, akıllı ve bilgili olmalıdır:\r\n\r\n\r\n	Akıl ve bilgi insanın d&uuml;nya ger&ccedil;eklerini anlamasına vesile olurlar. Akıl, yaşamın s&ouml;nmeyen meşalesi olduğu, insanın saadeti tedbir ve d&uuml;ş&uuml;ncenin sayesinde ger&ccedil;ekleştiği i&ccedil;in İslam dini akılı arkadaşlığın şartlarından biri saymış, vefalı, akıl sahibi ve bilgin kimselerle arkadaş olmayı &ouml;nemle tavsiye etmiştir.\r\n\r\n\r\n	Bir rivayette İmam Ali (a.s) ş&ouml;yle buyuruyor: &lsquo;Akıllı kimsenin, c&ouml;mertliğini beğenmesende (bu a&ccedil;ıdan ondan faydalanmasan da onunla) arkadaşlık etmenin sakıncası yoktur. Onun aklından faydalan ve k&ouml;t&uuml; ahlakından uzak dur. C&ouml;mertliği olan birinin aklından faydalanmasan da asla arkadaşlığını koparma ve kendi aklınla onun c&ouml;mertliğinden faydalan. Akılsız ve al&ccedil;ak kimseyle arkadaş olmaktan sakın (&ccedil;&uuml;nk&uuml; o ne c&ouml;merttir ne de akıllı).&rsquo;[3]\r\n\r\n\r\n	Yine ş&ouml;yle buyurmaktadır: &lsquo;Akıllı kimseyle beraber olmak ruha hayat verir.&rsquo;[4]\r\n\r\n\r\n	Cahil dost ise, insanın bedenini ve ruhunu her an kemiren bir kurt gibidir.\r\n\r\n\r\n	İmam Sadık (a.s) ş&ouml;yle buyuruyor: &lsquo;Ahmakla arkadaşlık yapmaktan sakınmayan onun ahmak&ccedil;a işlerinin etkisinde kalır ve &ccedil;ok &ccedil;abuk onun ahlakıyla ahlaklanır.&rsquo;[5]\r\n\r\n\r\n	3. İyi bir arkadaş hatalarımızı y&uuml;z&uuml;m&uuml;ze karşı s&ouml;yleyen kimsedir:\r\n\r\n\r\n	İslam a&ccedil;ısından değerli olan arkadaşlık insanın bireysel ve toplumsal yaşamına ışık sa&ccedil;an ve ilerleten arkadaşlıktır. Arkadaşının hatalarını g&ouml;r&uuml;pte ıslah etmesi i&ccedil;in ona s&ouml;ylemeyen kimse iyi bir dost değildir. İyi dost rivayetlerde, ıslah etmemiz i&ccedil;in ayıplarımızı ayna gibi g&ouml;steren kimse diye tanıtılmıştır. &Ccedil;&uuml;nk&uuml; b&ouml;yle biri dostunun saadetini samimiyetle isteyen, hayır bir niyetle ayıbını s&ouml;yleyen ve ıslah etmesi i&ccedil;in bilgilendiren kimsedir. Kur&rsquo;an-ı Kerim ş&ouml;yle buyuruyor: &lsquo;Erkek ve kadın m&uuml;minler, birbirlerinin velileridir; iyiliği emrederler, k&ouml;t&uuml;l&uuml;kten sakındırırlar, namaz kılarlar, zekat verirler, Allah&#39;a ve Peygambere itaat ederler. Allah&#39;ın rahmet edeceği insanlar, bunlardır. Ş&uuml;phe yok ki Allah &uuml;st&uuml;nd&uuml;r, h&uuml;k&uuml;m ve hikmet sahibidir.&rsquo;[6]\r\n\r\n\r\n	İmam Sadık (a.s) ş&ouml;yle buyuruyor: &lsquo;En iyi dostum ayıplarımı ve kusurlarımı bana hediye eden kimsedir.&rsquo;[7]\r\n\r\n\r\n	4. İyi bir dost, din kardeşlerinin maddi ve manevi ihtiya&ccedil;larını gidermek i&ccedil;in &ccedil;aba g&ouml;sterir.\r\n\r\n\r\n	İmam Hasan M&uuml;&ccedil;teba (a.s) bu konuda ş&ouml;yle buyuruyor: &Ouml;yle biriyle dost ol ki:\r\n\r\n\r\n	I- Onunla beraber olmak sana s&uuml;s olsun.\r\n\r\n\r\n	II- Ona hizmet ettiğinde seni (onurunu) korusun.\r\n\r\n\r\n	III- Yardım istediğinde sana yardım etsin.\r\n\r\n\r\n	IV- (Hak) S&ouml;z s&ouml;ylediğinde seni tasdik etsin.\r\n\r\n\r\n	V- (D&uuml;şmana) Saldırdığında (g&uuml;c&uuml;yle) sana yardım etsin.\r\n\r\n\r\n	VI- İyilik elini uzattığında o da sana elini uzatsın (yardımcı olsun).\r\n\r\n\r\n	VII- Bir sorunun olduğunda onu gidersin.\r\n\r\n\r\n	VIII- Senden iyilik g&ouml;rd&uuml;ğ&uuml;nde onun kadrini bilsin.\r\n\r\n\r\n	IX- Ondan bir şey istediğinde sana versin.\r\n\r\n\r\n	X- Sustuğunda (bir şey istemediğinde) kendisi sorsun (ihtiyacını gidersin).[8]\r\n\r\n\r\n	Bunlar iyi bir dostta olması gereken &ouml;zelliklerdir.\r\n\r\n\r\n	*\r\n\r\n\r\n	Biriyle arkadaş olurken toplumsal &ouml;l&ccedil;&uuml; ve &ouml;zelliklere dikkat etmek, toplumun &ouml;rf&uuml;n&uuml; de g&ouml;z &ouml;n&uuml;ne almak gerekir. Burada onlardan bazılarına işaret ediyoruz:\r\n\r\n\r\n	a) İki arkadaşın yaşları:\r\n\r\n\r\n	Arkadaşlıkta yaş konusu iki a&ccedil;ıdan &ouml;nemlidir:\r\n\r\n\r\n	1- İnsanın arkadaş edindiği kimsenin yaşı kendisinden b&uuml;y&uuml;kse bir din kardeşi ve bir b&uuml;y&uuml;k olarak onun tecr&uuml;be ve maneviyatından faydalanmalı, saygınlığını korumalı ve kendi yaşıtlarına karşı yaptığı davranışları ona yapmamalıdır. Kısacası b&ouml;yle bir dostlukta halkın kınamasına neden olacak şeyleri yapmamalıdır.\r\n\r\n\r\n	2- Yukarıda s&ouml;ylenenler, yaşları aynı olan iki arkadaş i&ccedil;inde ge&ccedil;erlidir. Zira insanların konumları &ouml;nemlidir ve saygınlıklarının korunması gerekir.\r\n\r\n\r\n	b) Arkadaş olunacak kimsenin ge&ccedil;mişi &ouml;nemlidir. Mesela iyi bir toplumsal konuma sahip olan kimseyle iyi bir konuma sahip olmayan kimse arasında se&ccedil;im yaparken ikincisi se&ccedil;ilmemelidir. Her ne kadar hidayet etmek amacıyla bazılarına karşı sevgi duyulsa da başkalarını hidayet etme risaleti, emr-i maruf ve nehy-i m&uuml;nker &ouml;zel bir arkadaşlığa bağlı değildir.\r\n\r\n\r\n	c) İki kişinin arkadaşlığı, toplumda ş&uuml;phe uyandıracak şekilde olmamalıdır. B&ouml;yle bir şeyden ka&ccedil;ınılmalı ve insan kendisini t&ouml;hmet altında bırakmamalıdır. Nitekim İmam Ali (a.s) buyuruyor: &lsquo;T&ouml;hmet altında bırakacak ve halkın k&ouml;t&uuml; zanda bulunacağı yerlerde bulunmayın. &Ccedil;&uuml;nk&uuml; k&ouml;t&uuml; arkadaş insanı kandırır.&rsquo;[9]\r\n\r\n\r\n	Daha fazla bilgi i&ccedil;in bkz:\r\n\r\n\r\n	-M&uuml;minin &Ouml;zellikleri, Soru: 12537 (Site: tr12378)\r\n\r\n\r\n	-M&uuml;minlerin Birbirlerine Karşı Davranışları Soru:11824 (Site:13365)\r\n\r\n\r\n	-Başkalarıyla İlişkilerin Yolu, Soru:8795 (Site:8752)\r\n\r\n\r\n	-Toplumsal ve Bireysel Yaşantı, Soru:8351 (Site:8370)\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] -Temimi Amedi, Abdulvahid b. Muhammed, Gurer-ul Hikem, s.423, Defter-i Tebliğat-ı İslami, Kum, HŞ.1366.\r\n\r\n\r\n	[2] -Al-i İmran/28\r\n\r\n\r\n	[3] -el-Kafi, c.2, s.638, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HŞ.1365.\r\n\r\n\r\n	[4] -Gurer-ul Hikem, s.429, hadis:9771\r\n\r\n\r\n	[5] -Muhaddis Nuri, M&uuml;stedreku&rsquo;l-Vesail, c.8, s.336, M&uuml;essese-i Alu&rsquo;l-Beyt (a.s), Kum, HK.1408.\r\n\r\n\r\n	[6] -T&ouml;vbe/71\r\n\r\n\r\n	[7] -Kuleyni, Muhammed b. Yakup, el-Kafi, c.2, s.639\r\n\r\n\r\n	[8] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.44, s.139, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1404.\r\n\r\n\r\n	[9] -Amuli, Şeyh H&uuml;r, Vesail-uş Şia, c.12, s.36, M&uuml;esseset-&uuml; Alu&rsquo;l-Beyt (a.s), Kum, HK.1409'),(246,'tr246','<div dir=\"ltr\">\r\n	<p style=\"text-align: justify;\">\r\n		Bu meselede &uuml;&ccedil; nokta g&ouml;z &ouml;n&uuml;ne alınmalıdır:</p>\r\n\r\n	<p style=\"text-align: justify;\">\r\n		1. Akitteki s&ouml;z konusu şarta aykırı davranmak caiz değildir. Yani o mekan veya bedel mekan okulun dışında bir şey i&ccedil;in kullanılamaz.</p>\r\n\r\n	<p style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Hamanei&rsquo;nin B&uuml;rosu: </strong>Şart, lazım akdin i&ccedil;indeyse ona amel etmek gereklidir ve aykırı davranmak caiz değildir.</p>\r\n\r\n	<p style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Mekarim Şirazi&rsquo;nin B&uuml;rosu: </strong>Bundan maksat galiba zaruret durumunda ve yerini değiştirdiklerinde ikinci mekanda okul yapılmasıdır.</p>\r\n\r\n	<p style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Safi Gulpaygani&rsquo;nin B&uuml;rosu: </strong>S&ouml;zden anlaşılan şudur: O mekan okul yapmaya uygun olmazsa yeni bir mekanla değiştirilir ve okul orada yapılır. Yoksa kuruluşun onu başka bir işte kullanması ve elindeki başka bir mekanda okul yapması demek değildir.</p>\r\n\r\n	<p style=\"text-align: justify;\">\r\n		3. Zaruret icap ettiğinde başka bir mekan okul yapımı i&ccedil;in se&ccedil;ilirse değer y&ouml;n&uuml;nden &ouml;nceki mekanla aynı değerde olmalıdır.</p>\r\n</div>\r\n','','Bu meselede &uuml;&ccedil; nokta g&ouml;z &ouml;n&uuml;ne alınmalıdır:\r\n\r\n	\r\n		1. Akitteki s&ouml;z konusu şarta aykırı davranmak caiz değildir. Yani o mekan veya bedel mekan okulun dışında bir şey i&ccedil;in kullanılamaz.\r\n\r\n	\r\n		Ayetullah el-Uzma Hamanei&rsquo;nin B&uuml;rosu: Şart, lazım akdin i&ccedil;indeyse ona amel etmek gereklidir ve aykırı davranmak caiz değildir.\r\n\r\n	\r\n		Ayetullah el-Uzma Mekarim Şirazi&rsquo;nin B&uuml;rosu: Bundan maksat galiba zaruret durumunda ve yerini değiştirdiklerinde ikinci mekanda okul yapılmasıdır.\r\n\r\n	\r\n		Ayetullah el-Uzma Safi Gulpaygani&rsquo;nin B&uuml;rosu: S&ouml;zden anlaşılan şudur: O mekan okul yapmaya uygun olmazsa yeni bir mekanla değiştirilir ve okul orada yapılır. Yoksa kuruluşun onu başka bir işte kullanması ve elindeki başka bir mekanda okul yapması demek değildir.\r\n\r\n	\r\n		3. Zaruret icap ettiğinde başka bir mekan okul yapımı i&ccedil;in se&ccedil;ilirse değer y&ouml;n&uuml;nden &ouml;nceki mekanla aynı değerde olmalıdır.',''),(247,'tr245','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Hz. İsa&rsquo;nın evlenmesi konusunda dini &ouml;ğretilerde işaret edilen bazı meselelere bakıldığında ilk anda Hz. İsa&rsquo;nın evliliğe karşı olduğu d&uuml;ş&uuml;ncesini doğurmaktadır. Ancak Kur&rsquo;an ve rivayetlerin &ouml;nemle yaptıkları tavsiyeler g&ouml;z &ouml;n&uuml;ne alındığında ve Hz. İsa&rsquo;nın (a.s) yaşamı incelediğinde Onun evliliğe karşı olmadığı g&ouml;r&uuml;lecektir. Onun evlenmemesinin nedeni kendi &ouml;zel yaşamının ve yaşadığı toplumun şartlarından kaynaklanıyordu.&nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Evlilik, eskiden beri s&uuml;r&uuml;p gelen insanlığın g&uuml;zel s&uuml;nnetlerinden biridir. İnsanlık, yaşama canlılık veren evliliğe verdiği &ouml;nem kadar hi&ccedil; bir şeye belkide &ouml;nem vermemiştir. Zira hem i&ccedil;eriği insan fıtratıyla tamamen uyumludur, hem de insanın doğal garizeleri ve temel ihtiya&ccedil;larını doğru bir yoldan gidermektedir.</p>\r\n\r\n<p>\r\n	Kur&rsquo;an-ı Kerim, bir&ccedil;ok ayette evliliğin &ouml;nemine ve faydalarına dikkat &ccedil;ekmiştir. Evliliğin insanın manevi ve ahlaki ilerlemesine engel olduğu g&ouml;r&uuml;ş&uuml;n&uuml; red ve onu Peygamberlerin s&uuml;nnetine aykırı bulmaktadır. Kur&rsquo;an bu konuda ş&ouml;yle buyuruyor: &lsquo;Andolsun ki senden &ouml;nce de peygamberler g&ouml;nderdik, onlara eşler ve evlatlar verdik.&rsquo;[1]-[2]</p>\r\n\r\n<p>\r\n	Ancak hatırlatalım ki Allah&rsquo;ın kullarına koyduğu h&uuml;k&uuml;mler iki kısımdır. Bir kısmı istisnasız b&uuml;t&uuml;n insanların yerine getirmeleri gereken değişmez h&uuml;k&uuml;mlerdir, diğeri de m&uuml;stehaplar[3] gibi insanın bireysel ve toplumsal konumuna bağlı olan Allah&rsquo;ın tavsiye niteliğindeki h&uuml;k&uuml;mleridir. B&ouml;yle h&uuml;k&uuml;mlerde insan bireysel veya toplumsal konumunun gerektirdiği şekilde onları yerine getirebilir. Mesela evlilik her ne kadar g&uuml;zel bir şey olsa ve rivayetlerde tekit edilse de bu iş, insanların değişik ruhsal durumlarına g&ouml;re eşit derecede değildir. Evlenmemekle harama d&uuml;şecekse veya kafası bulanık olacaksa, sıcak bir yapıya sahip ve yaşamının diğer vazifelerini yerine getiremeycekse b&ouml;yle birinin evlenmesi iyi, hatta farzdır. Rivayetlerin vurguladığı evliliğin b&ouml;yle bir durum i&ccedil;in olma ihtimali vardır. Ama evlilik, insanın okuması, dini tebliğ etmesi vb. gibi diğer &ouml;nemli g&ouml;revlerini sıkntıya sokacaksa bundan vaz ge&ccedil;ebilirler.</p>\r\n\r\n<p>\r\n	Şimdi Hz. İsa&rsquo;nın neden evlenmediği konusunda s&ouml;yleneneleri inceleyelim:</p>\r\n\r\n<p>\r\n	a) D&uuml;nyaya d&uuml;şk&uuml;nl&uuml;ğ&uuml;n hakim olduğu toplumdan ka&ccedil;ınmak.</p>\r\n\r\n<p>\r\n	Hz. İsa&rsquo;nın (a.s) evlenmemesinin bazı nedenleri rivayetlerde ş&ouml;yle gelmiştir:</p>\r\n\r\n<p>\r\n	1- İmam Sadık (a.s) buyuruyor: &lsquo;Hz.İsa&rsquo;dan neden evlenmediği hakkında sorulduğunda dedi ki: &lsquo;Evlenmek ne i&ccedil;indir?&rsquo; Dediler ki: &lsquo;Evlat sahibi olmak i&ccedil;in.&rsquo; Dedi ki: Evlat ne i&ccedil;indir? Yaşarsa dert verir ve &ouml;l&uuml;rse &uuml;z&uuml;nt&uuml;ye sebep olur!&rsquo;[4]</p>\r\n\r\n<p>\r\n	2- İsa (a.s) ashabına dedi ki: &lsquo;Yerin bitkileri yiyeceğimdir, sularını elimle i&ccedil;tiğim ırmaklar ve pınarlar suyumdur, Ayın ışığı ışığımdır; yatağım yery&uuml;z&uuml;, yastığım taşlardır; elbisem hayvanların kıllarındandır. Evladım yok ki &ouml;ls&uuml;n, eşim yok ki &uuml;z&uuml;ls&uuml;n, evim yok ki viran olsun, malım yok ki telef olsun. &Ouml;yleyse ben Adem oğullarının i&ccedil;inde ihtiyacı en az olan kimseyim.&rsquo;[5]</p>\r\n\r\n<p>\r\n	Yukarıdaki rivayetlerin evlilikle ilgili olduğu s&ouml;ylenemez. Zira Ra&rsquo;d suresinin 38. ayetine g&ouml;re Allah&rsquo;ın s&uuml;nneti peygamberlerinin evlenmesi &uuml;zerinedir. Dolayısıyla diyebiliriz ki Hz. İsa bu s&ouml;zleri muhataplarına ve şartlara g&ouml;re s&ouml;ylemiştir.</p>\r\n\r\n<p>\r\n	Hz. İsa&rsquo;nın muhatapları d&uuml;nya lezzetlerine haddinden fazla d&uuml;şk&uuml;n olduklarından onlardan kurtulmak kendileri i&ccedil;in zordu. Nitekim Kur&rsquo;an-ı Kerim&rsquo;in evliliğe verdiği onca &ouml;neme rağmen mal ve evladı bazı y&ouml;nlerden imtihan olarak g&ouml;rmektedir: &lsquo;Ey inananlar, ş&uuml;phe yok ki eşlerinizin ve evlatlarınızın bazısı size d&uuml;şmandır, artık sakının onlardan... Mallarınız ve evlatlarınız, size bir sınamadır; Allah katındaysa pek b&uuml;y&uuml;k bir m&uuml;kafat var.&rsquo;[6] Bu ayetler kesinlikle evlenmeye, mal ve evlat sahibi olmaya karşı değildir, sadece onlara bağlanmayı kınamaktalar.</p>\r\n\r\n<p>\r\n	b) Kısa &ouml;m&uuml;r ve daima tebliğ i&ccedil;in seferde olmak</p>\r\n\r\n<p>\r\n	Hz. İsa&rsquo;ya Mesih denilmesinin nedeni Seyyah (&ccedil;ok gezen) olduğu i&ccedil;indir. Seyahat, ibadet i&ccedil;in yery&uuml;z&uuml;nde gezip dolaşmak ve halktan kopmak demektir.[7] Onun da yery&uuml;z&uuml;nde gezip dolaştığı ve akşamları kalkıp sabaha kadar namaz kıldığı s&ouml;ylenir.[8] Tabersi&rsquo;nin Hz. Ali&rsquo;den naklettiği bir rivayette bir Yahudi&rsquo;ye verdiği cevapta Hz. İsa&rsquo;nın (a.s) seyyah olduğu belirtilmiştir.[9]</p>\r\n\r\n<p>\r\n	Buna g&ouml;re Hz. İsa&rsquo;nın evlenmemesinin nedeni olarak &ouml;mr&uuml;n&uuml;n kısalığı ve tebliğ i&ccedil;in devamlı &ccedil;eşitli b&ouml;lgelere gittiğinden dolayı evlenme imkanını bulamadığını s&ouml;yleyebiliriz. Evlenmek g&uuml;zel bir iş olsa da kendiliğinden farz değildir. &Ouml;nemli bir iş ona engel olursa evlenmeyi terketmenin bir sakıncası olmaz. Hz. İsa&rsquo;nın mesuliyeti, evlenmesinden daha &ouml;nemliydi. Kendisi Allah&rsquo;ın Peygamberi olduğu i&ccedil;in bunun farkındaydı.</p>\r\n\r\n<p>\r\n	c) Hıristiyanların bu konudaki g&ouml;r&uuml;ş&uuml;:</p>\r\n\r\n<p>\r\n	Şehid Mutahhari ş&ouml;yle diyor: Hıristiyanların, d&uuml;nya dinlerine soktukları yanlış inan&ccedil;lardan biri, Hz. İsa&rsquo;nın evlenmemesini kadını g&uuml;nahın kaynağı ve k&uuml;&ccedil;&uuml;k şeytan olarak g&ouml;rmesine bağlamalarıdır. Onlara g&ouml;re evlilik ve cinsel konular insanın ilerlemesinin &ouml;n&uuml;nde engeldir. Erkeğin kendi başına g&uuml;nah işlemeyeceğini, k&uuml;&ccedil;&uuml;k şeytan olan kadının erkeği vesvese ettiğini ve onu g&uuml;naha s&uuml;r&uuml;klediğine inanmaktalar. Hıristiyanlara g&ouml;re Adem, Şeytan ve Havva&rsquo;nın kıssası da b&ouml;yle başladı. Şeytan Adem&rsquo;e n&uuml;fuz edemediği i&ccedil;in Havva&rsquo;yı kandırdı, O da Adem&rsquo;in kandırılmasına vesile oldu. B&uuml;t&uuml;n tarihlerde b&uuml;y&uuml;k şeytanın kadını, kadınında erkeği vesvese ettiği yazılıdır. Adem, Havva ve Şeytan&rsquo;ın kıssası Hıristiyanlar arasında b&ouml;yle bir hal aldı. Ama Kur&rsquo;an bunun tam tersini demektedir. Kur&rsquo;an, Adem ve Şeytanın olayını anlattığı zaman, Havva&rsquo;yı Adem&rsquo;in takip&ccedil;isi diye tanıtmamaktadır. Dinler adına uydurulan yalanı reddederek, insanın isyanı macerasında Şeytan&rsquo;ın &ouml;nce kadına sonra onun vasıtasıyla erkeğe vesevese verdiği ve yoldan &ccedil;ıkardığı meselesinin yalan olduğunu ortaya koymuştur. Aksine Şeytan her ikisini de muhatap almış ve yalan yere yemin etmiştir. Dolayısıyla Adem ve Havva&rsquo;nın ayaklarının s&uuml;r&ccedil;me &ouml;l&ccedil;&uuml;s&uuml; eşit olup, birinin diğerinden &uuml;st&uuml;n olması s&ouml;z konusu değildir. Belkide bu y&uuml;zden Kur&rsquo;an temiz erkeklerin yanında temiz kadınları da zikretmiş ve bazı yerlerde kadının konumunu &uuml;st&uuml;n tutmuştur.[10]</p>\r\n\r\n<p>\r\n	Şunu da hatırlatalım ki bu konu Hıristiyanların da i&ccedil;inde tartışmalı olup bazıları (iddia da olsa) Şehid Mutahhari&rsquo;nin s&ouml;z&uuml;n&uuml;n karşısında yer alarak hatta kadını boşamanın bile haram olduğunu s&ouml;ylemişleridir. Hz. İsa&rsquo;nın (a.s) evlenmemesini, keşişlerin ve rahiplerin Onu bu konuda takip etmelerini başka nedenlere bağlamaktalar.</p>\r\n\r\n<p>\r\n	d) Bazı amellerde Peygamberlerin hesabının normal insanlardan farklı olması.</p>\r\n\r\n<p>\r\n	Dikkat edilmesi gereken konulardan bir diğeri, Peygamberlerin toplumdaki &ouml;zel konumlarından dolayı Allah&rsquo;ın veya kendilerinin belirledikleri işler olabilir ki o işler başkalarından istenmemiştir. Gece namazının Allah Resul&uuml;ne (s.a.a) farz olması,[11] Hz. Ali&rsquo;nin (a.s) kişisel yaşantısında d&uuml;nyadan uzaklaşması bunun &ouml;rneklerindendir. Halbu ki kendileri: &lsquo;B&ouml;yle bir yaşam sizin altından kalkacağınız bir yaşam değildir; zaten sizden istenmemiştir.&rsquo;[12] diye buyurmaktadır. Hz. İsa&rsquo;nın da (a.s) kişisel yaşamında b&ouml;yle sebepler olabilir.</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] -Rad/38</p>\r\n\r\n<p>\r\n	[2] -Evliliğin &ouml;nemi hakkında daha fazla bilgi i&ccedil;in bkz: Evliliğin Felsefesi, Soru:1300, (Site:1283)</p>\r\n\r\n<p>\r\n	[3] -Evlenmek birincil h&uuml;k&uuml;mde m&uuml;stehaptır, insan harama d&uuml;şerse farz olur.</p>\r\n\r\n<p>\r\n	[4] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.14, s.238, Hadis:15, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1404</p>\r\n\r\n<p>\r\n	[5] -a.g.e. c.67, s.314, 19. Hadisin devamı.</p>\r\n\r\n<p>\r\n	[6] -Teğabun/14-15</p>\r\n\r\n<p>\r\n	[7] -İbn-i Manzur, Lisanu&rsquo;l-Arap, c.2, s.492, Daru&rsquo;l-Fikr, Beyrut, HK.1414.</p>\r\n\r\n<p>\r\n	[8] -Vasıti Z&uuml;beydi, Seyyid Murtaza, Tacu&rsquo;l-Arus Min-Cevahiru&rsquo;l-Kamus, c.4, s.98, Daru&rsquo;l-Fikr, Beyrut, HK.1414.</p>\r\n\r\n<p>\r\n	[9] -Tabersi, Ahmed b. Ali, el-İhticac, c.1, s.225, Neşr-i Murtaza, Meşhed, HK.1403.</p>\r\n\r\n<p>\r\n	[10] -Mutahhari, Murteza, Mecmuay-ı Asar, c.17, s.402, İntişarat-ı Sadra, Kum, HŞ.1383</p>\r\n\r\n<p>\r\n	[11] -Tusi, Muhammed b. Hasan, Tehzibu&rsquo;l-Ahkam, c.2, s.242, Hadis:28, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HŞ.1365.</p>\r\n\r\n<p>\r\n	[12] -İmam Ali (a.s), Nehc&uuml;&rsquo;l-Belağa, s.52, İntişarat-ı Daru&rsquo;l-Hicret, Kum.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Hz. İsa&rsquo;nın evlenmesi konusunda dini &ouml;ğretilerde işaret edilen bazı meselelere bakıldığında ilk anda Hz. İsa&rsquo;nın evliliğe karşı olduğu d&uuml;ş&uuml;ncesini doğurmaktadır. Ancak Kur&rsquo;an ve rivayetlerin &ouml;nemle yaptıkları tavsiyeler g&ouml;z &ouml;n&uuml;ne alındığında ve Hz. İsa&rsquo;nın (a.s) yaşamı incelediğinde Onun evliliğe karşı olmadığı g&ouml;r&uuml;lecektir. Onun evlenmemesinin nedeni kendi &ouml;zel yaşamının ve yaşadığı toplumun şartlarından kaynaklanıyordu.&nbsp;','&nbsp;Evlilik, eskiden beri s&uuml;r&uuml;p gelen insanlığın g&uuml;zel s&uuml;nnetlerinden biridir. İnsanlık, yaşama canlılık veren evliliğe verdiği &ouml;nem kadar hi&ccedil; bir şeye belkide &ouml;nem vermemiştir. Zira hem i&ccedil;eriği insan fıtratıyla tamamen uyumludur, hem de insanın doğal garizeleri ve temel ihtiya&ccedil;larını doğru bir yoldan gidermektedir.\r\n\r\n\r\n	Kur&rsquo;an-ı Kerim, bir&ccedil;ok ayette evliliğin &ouml;nemine ve faydalarına dikkat &ccedil;ekmiştir. Evliliğin insanın manevi ve ahlaki ilerlemesine engel olduğu g&ouml;r&uuml;ş&uuml;n&uuml; red ve onu Peygamberlerin s&uuml;nnetine aykırı bulmaktadır. Kur&rsquo;an bu konuda ş&ouml;yle buyuruyor: &lsquo;Andolsun ki senden &ouml;nce de peygamberler g&ouml;nderdik, onlara eşler ve evlatlar verdik.&rsquo;[1]-[2]\r\n\r\n\r\n	Ancak hatırlatalım ki Allah&rsquo;ın kullarına koyduğu h&uuml;k&uuml;mler iki kısımdır. Bir kısmı istisnasız b&uuml;t&uuml;n insanların yerine getirmeleri gereken değişmez h&uuml;k&uuml;mlerdir, diğeri de m&uuml;stehaplar[3] gibi insanın bireysel ve toplumsal konumuna bağlı olan Allah&rsquo;ın tavsiye niteliğindeki h&uuml;k&uuml;mleridir. B&ouml;yle h&uuml;k&uuml;mlerde insan bireysel veya toplumsal konumunun gerektirdiği şekilde onları yerine getirebilir. Mesela evlilik her ne kadar g&uuml;zel bir şey olsa ve rivayetlerde tekit edilse de bu iş, insanların değişik ruhsal durumlarına g&ouml;re eşit derecede değildir. Evlenmemekle harama d&uuml;şecekse veya kafası bulanık olacaksa, sıcak bir yapıya sahip ve yaşamının diğer vazifelerini yerine getiremeycekse b&ouml;yle birinin evlenmesi iyi, hatta farzdır. Rivayetlerin vurguladığı evliliğin b&ouml;yle bir durum i&ccedil;in olma ihtimali vardır. Ama evlilik, insanın okuması, dini tebliğ etmesi vb. gibi diğer &ouml;nemli g&ouml;revlerini sıkntıya sokacaksa bundan vaz ge&ccedil;ebilirler.\r\n\r\n\r\n	Şimdi Hz. İsa&rsquo;nın neden evlenmediği konusunda s&ouml;yleneneleri inceleyelim:\r\n\r\n\r\n	a) D&uuml;nyaya d&uuml;şk&uuml;nl&uuml;ğ&uuml;n hakim olduğu toplumdan ka&ccedil;ınmak.\r\n\r\n\r\n	Hz. İsa&rsquo;nın (a.s) evlenmemesinin bazı nedenleri rivayetlerde ş&ouml;yle gelmiştir:\r\n\r\n\r\n	1- İmam Sadık (a.s) buyuruyor: &lsquo;Hz.İsa&rsquo;dan neden evlenmediği hakkında sorulduğunda dedi ki: &lsquo;Evlenmek ne i&ccedil;indir?&rsquo; Dediler ki: &lsquo;Evlat sahibi olmak i&ccedil;in.&rsquo; Dedi ki: Evlat ne i&ccedil;indir? Yaşarsa dert verir ve &ouml;l&uuml;rse &uuml;z&uuml;nt&uuml;ye sebep olur!&rsquo;[4]\r\n\r\n\r\n	2- İsa (a.s) ashabına dedi ki: &lsquo;Yerin bitkileri yiyeceğimdir, sularını elimle i&ccedil;tiğim ırmaklar ve pınarlar suyumdur, Ayın ışığı ışığımdır; yatağım yery&uuml;z&uuml;, yastığım taşlardır; elbisem hayvanların kıllarındandır. Evladım yok ki &ouml;ls&uuml;n, eşim yok ki &uuml;z&uuml;ls&uuml;n, evim yok ki viran olsun, malım yok ki telef olsun. &Ouml;yleyse ben Adem oğullarının i&ccedil;inde ihtiyacı en az olan kimseyim.&rsquo;[5]\r\n\r\n\r\n	Yukarıdaki rivayetlerin evlilikle ilgili olduğu s&ouml;ylenemez. Zira Ra&rsquo;d suresinin 38. ayetine g&ouml;re Allah&rsquo;ın s&uuml;nneti peygamberlerinin evlenmesi &uuml;zerinedir. Dolayısıyla diyebiliriz ki Hz. İsa bu s&ouml;zleri muhataplarına ve şartlara g&ouml;re s&ouml;ylemiştir.\r\n\r\n\r\n	Hz. İsa&rsquo;nın muhatapları d&uuml;nya lezzetlerine haddinden fazla d&uuml;şk&uuml;n olduklarından onlardan kurtulmak kendileri i&ccedil;in zordu. Nitekim Kur&rsquo;an-ı Kerim&rsquo;in evliliğe verdiği onca &ouml;neme rağmen mal ve evladı bazı y&ouml;nlerden imtihan olarak g&ouml;rmektedir: &lsquo;Ey inananlar, ş&uuml;phe yok ki eşlerinizin ve evlatlarınızın bazısı size d&uuml;şmandır, artık sakının onlardan... Mallarınız ve evlatlarınız, size bir sınamadır; Allah katındaysa pek b&uuml;y&uuml;k bir m&uuml;kafat var.&rsquo;[6] Bu ayetler kesinlikle evlenmeye, mal ve evlat sahibi olmaya karşı değildir, sadece onlara bağlanmayı kınamaktalar.\r\n\r\n\r\n	b) Kısa &ouml;m&uuml;r ve daima tebliğ i&ccedil;in seferde olmak\r\n\r\n\r\n	Hz. İsa&rsquo;ya Mesih denilmesinin nedeni Seyyah (&ccedil;ok gezen) olduğu i&ccedil;indir. Seyahat, ibadet i&ccedil;in yery&uuml;z&uuml;nde gezip dolaşmak ve halktan kopmak demektir.[7] Onun da yery&uuml;z&uuml;nde gezip dolaştığı ve akşamları kalkıp sabaha kadar namaz kıldığı s&ouml;ylenir.[8] Tabersi&rsquo;nin Hz. Ali&rsquo;den naklettiği bir rivayette bir Yahudi&rsquo;ye verdiği cevapta Hz. İsa&rsquo;nın (a.s) seyyah olduğu belirtilmiştir.[9]\r\n\r\n\r\n	Buna g&ouml;re Hz. İsa&rsquo;nın evlenmemesinin nedeni olarak &ouml;mr&uuml;n&uuml;n kısalığı ve tebliğ i&ccedil;in devamlı &ccedil;eşitli b&ouml;lgelere gittiğinden dolayı evlenme imkanını bulamadığını s&ouml;yleyebiliriz. Evlenmek g&uuml;zel bir iş olsa da kendiliğinden farz değildir. &Ouml;nemli bir iş ona engel olursa evlenmeyi terketmenin bir sakıncası olmaz. Hz. İsa&rsquo;nın mesuliyeti, evlenmesinden daha &ouml;nemliydi. Kendisi Allah&rsquo;ın Peygamberi olduğu i&ccedil;in bunun farkındaydı.\r\n\r\n\r\n	c) Hıristiyanların bu konudaki g&ouml;r&uuml;ş&uuml;:\r\n\r\n\r\n	Şehid Mutahhari ş&ouml;yle diyor: Hıristiyanların, d&uuml;nya dinlerine soktukları yanlış inan&ccedil;lardan biri, Hz. İsa&rsquo;nın evlenmemesini kadını g&uuml;nahın kaynağı ve k&uuml;&ccedil;&uuml;k şeytan olarak g&ouml;rmesine bağlamalarıdır. Onlara g&ouml;re evlilik ve cinsel konular insanın ilerlemesinin &ouml;n&uuml;nde engeldir. Erkeğin kendi başına g&uuml;nah işlemeyeceğini, k&uuml;&ccedil;&uuml;k şeytan olan kadının erkeği vesvese ettiğini ve onu g&uuml;naha s&uuml;r&uuml;klediğine inanmaktalar. Hıristiyanlara g&ouml;re Adem, Şeytan ve Havva&rsquo;nın kıssası da b&ouml;yle başladı. Şeytan Adem&rsquo;e n&uuml;fuz edemediği i&ccedil;in Havva&rsquo;yı kandırdı, O da Adem&rsquo;in kandırılmasına vesile oldu. B&uuml;t&uuml;n tarihlerde b&uuml;y&uuml;k şeytanın kadını, kadınında erkeği vesvese ettiği yazılıdır. Adem, Havva ve Şeytan&rsquo;ın kıssası Hıristiyanlar arasında b&ouml;yle bir hal aldı. Ama Kur&rsquo;an bunun tam tersini demektedir. Kur&rsquo;an, Adem ve Şeytanın olayını anlattığı zaman, Havva&rsquo;yı Adem&rsquo;in takip&ccedil;isi diye tanıtmamaktadır. Dinler adına uydurulan yalanı reddederek, insanın isyanı macerasında Şeytan&rsquo;ın &ouml;nce kadına sonra onun vasıtasıyla erkeğe vesevese verdiği ve yoldan &ccedil;ıkardığı meselesinin yalan olduğunu ortaya koymuştur. Aksine Şeytan her ikisini de muhatap almış ve yalan yere yemin etmiştir. Dolayısıyla Adem ve Havva&rsquo;nın ayaklarının s&uuml;r&ccedil;me &ouml;l&ccedil;&uuml;s&uuml; eşit olup, birinin diğerinden &uuml;st&uuml;n olması s&ouml;z konusu değildir. Belkide bu y&uuml;zden Kur&rsquo;an temiz erkeklerin yanında temiz kadınları da zikretmiş ve bazı yerlerde kadının konumunu &uuml;st&uuml;n tutmuştur.[10]\r\n\r\n\r\n	Şunu da hatırlatalım ki bu konu Hıristiyanların da i&ccedil;inde tartışmalı olup bazıları (iddia da olsa) Şehid Mutahhari&rsquo;nin s&ouml;z&uuml;n&uuml;n karşısında yer alarak hatta kadını boşamanın bile haram olduğunu s&ouml;ylemişleridir. Hz. İsa&rsquo;nın (a.s) evlenmemesini, keşişlerin ve rahiplerin Onu bu konuda takip etmelerini başka nedenlere bağlamaktalar.\r\n\r\n\r\n	d) Bazı amellerde Peygamberlerin hesabının normal insanlardan farklı olması.\r\n\r\n\r\n	Dikkat edilmesi gereken konulardan bir diğeri, Peygamberlerin toplumdaki &ouml;zel konumlarından dolayı Allah&rsquo;ın veya kendilerinin belirledikleri işler olabilir ki o işler başkalarından istenmemiştir. Gece namazının Allah Resul&uuml;ne (s.a.a) farz olması,[11] Hz. Ali&rsquo;nin (a.s) kişisel yaşantısında d&uuml;nyadan uzaklaşması bunun &ouml;rneklerindendir. Halbu ki kendileri: &lsquo;B&ouml;yle bir yaşam sizin altından kalkacağınız bir yaşam değildir; zaten sizden istenmemiştir.&rsquo;[12] diye buyurmaktadır. Hz. İsa&rsquo;nın da (a.s) kişisel yaşamında b&ouml;yle sebepler olabilir.\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] -Rad/38\r\n\r\n\r\n	[2] -Evliliğin &ouml;nemi hakkında daha fazla bilgi i&ccedil;in bkz: Evliliğin Felsefesi, Soru:1300, (Site:1283)\r\n\r\n\r\n	[3] -Evlenmek birincil h&uuml;k&uuml;mde m&uuml;stehaptır, insan harama d&uuml;şerse farz olur.\r\n\r\n\r\n	[4] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.14, s.238, Hadis:15, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1404\r\n\r\n\r\n	[5] -a.g.e. c.67, s.314, 19. Hadisin devamı.\r\n\r\n\r\n	[6] -Teğabun/14-15\r\n\r\n\r\n	[7] -İbn-i Manzur, Lisanu&rsquo;l-Arap, c.2, s.492, Daru&rsquo;l-Fikr, Beyrut, HK.1414.\r\n\r\n\r\n	[8] -Vasıti Z&uuml;beydi, Seyyid Murtaza, Tacu&rsquo;l-Arus Min-Cevahiru&rsquo;l-Kamus, c.4, s.98, Daru&rsquo;l-Fikr, Beyrut, HK.1414.\r\n\r\n\r\n	[9] -Tabersi, Ahmed b. Ali, el-İhticac, c.1, s.225, Neşr-i Murtaza, Meşhed, HK.1403.\r\n\r\n\r\n	[10] -Mutahhari, Murteza, Mecmuay-ı Asar, c.17, s.402, İntişarat-ı Sadra, Kum, HŞ.1383\r\n\r\n\r\n	[11] -Tusi, Muhammed b. Hasan, Tehzibu&rsquo;l-Ahkam, c.2, s.242, Hadis:28, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HŞ.1365.\r\n\r\n\r\n	[12] -İmam Ali (a.s), Nehc&uuml;&rsquo;l-Belağa, s.52, İntişarat-ı Daru&rsquo;l-Hicret, Kum.\r\n\r\n\r\n	&nbsp;'),(248,'tr244','<div dir=\"ltr\">\r\n	<p style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Hamanei&rsquo;nin B&uuml;rosu: </strong>Eğer sorulmazsa s&ouml;ylemeye gerek yoktur.</p>\r\n\r\n	<p style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Sistani&rsquo;nin B&uuml;rosu: </strong>Evlenecek kadın veya ailesi sorarsa bu hastalığın varlığını gizleyemez. Kendisini sağlıklı g&ouml;sterse ve nikah kıyılsa, sonra yalan olduğu ortaya &ccedil;ıkarsa kadın nikah akdini feshedebilir.</p>\r\n\r\n	<p style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Mekarim Şirazi&rsquo;nin B&uuml;rosu: </strong>Kadın ve erkek, sağlıklı olma koşulunu akdin i&ccedil;indeki şart veya akdin &uuml;zerine kurulan şart olarak anlaşırlarsa ortaya &ccedil;ıkcak her kusur, feshetme hakkını doğurur.</p>\r\n\r\n	<p style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Safi Gulpaygani&rsquo;nin B&uuml;rosu: </strong>Ala, bir cilt hastalığı olup, halkın veya doktorların teşhisiyle bilinir. Onun evlilikteki h&uuml;km&uuml; şudur: Erkek nikahtan sonra kadının evlenmeden &ouml;nce &lsquo;ala&rsquo; hastalığı olduğunun farkına varırsa nikahı feshedebilir.</p>\r\n</div>\r\n','','Ayetullah el-Uzma Hamanei&rsquo;nin B&uuml;rosu: Eğer sorulmazsa s&ouml;ylemeye gerek yoktur.\r\n\r\n	\r\n		Ayetullah el-Uzma Sistani&rsquo;nin B&uuml;rosu: Evlenecek kadın veya ailesi sorarsa bu hastalığın varlığını gizleyemez. Kendisini sağlıklı g&ouml;sterse ve nikah kıyılsa, sonra yalan olduğu ortaya &ccedil;ıkarsa kadın nikah akdini feshedebilir.\r\n\r\n	\r\n		Ayetullah el-Uzma Mekarim Şirazi&rsquo;nin B&uuml;rosu: Kadın ve erkek, sağlıklı olma koşulunu akdin i&ccedil;indeki şart veya akdin &uuml;zerine kurulan şart olarak anlaşırlarsa ortaya &ccedil;ıkcak her kusur, feshetme hakkını doğurur.\r\n\r\n	\r\n		Ayetullah el-Uzma Safi Gulpaygani&rsquo;nin B&uuml;rosu: Ala, bir cilt hastalığı olup, halkın veya doktorların teşhisiyle bilinir. Onun evlilikteki h&uuml;km&uuml; şudur: Erkek nikahtan sonra kadının evlenmeden &ouml;nce &lsquo;ala&rsquo; hastalığı olduğunun farkına varırsa nikahı feshedebilir.',''),(249,'tr243','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Hamanei&rsquo;nin B&uuml;rosu: </strong>Beyaz altın denen şey, renk veren bir madde katılması sonucunda beyaza d&ouml;n&uuml;şen sarı altınsa haramdır. Ama altın onda yok denecek kadar az ise sakıncası yoktur; ayrıca platin de sakıncasızdır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Sistani&rsquo;nin B&uuml;rosu: </strong>Altın (suyla rengi değiştirilse bile) boyuna takılan zincir, parmağa takılan y&uuml;z&uuml;k, bileğe takılan saat gibi olursa erkeğe haramdır ve namazı batıl eder. Platin metalini takmanın sakıncası yoktur.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Mekarim Şirazi&rsquo;nin B&uuml;rosu: </strong>Erkeğin, hangi renkte olursa olsun (beyazda olsa) altın takması caiz değildir ve namazı batıl eder. Ama başka bir metal olan platinin sakıncası yoktur.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Safi Gulpaygani&rsquo;nin B&uuml;rosu: </strong>Rengi beyazda olsa&nbsp; ger&ccedil;ekten altın ise caiz değildir. Ama başka bir metal olan platine beyaz altın deniyorsa sakıncası yoktur. &nbsp;</p>\r\n</div>\r\n','','Ayetullah el-Uzma Hamanei&rsquo;nin B&uuml;rosu: Beyaz altın denen şey, renk veren bir madde katılması sonucunda beyaza d&ouml;n&uuml;şen sarı altınsa haramdır. Ama altın onda yok denecek kadar az ise sakıncası yoktur; ayrıca platin de sakıncasızdır.\r\n\r\n	\r\n		Ayetullah el-Uzma Sistani&rsquo;nin B&uuml;rosu: Altın (suyla rengi değiştirilse bile) boyuna takılan zincir, parmağa takılan y&uuml;z&uuml;k, bileğe takılan saat gibi olursa erkeğe haramdır ve namazı batıl eder. Platin metalini takmanın sakıncası yoktur.\r\n\r\n	\r\n		Ayetullah el-Uzma Mekarim Şirazi&rsquo;nin B&uuml;rosu: Erkeğin, hangi renkte olursa olsun (beyazda olsa) altın takması caiz değildir ve namazı batıl eder. Ama başka bir metal olan platinin sakıncası yoktur.\r\n\r\n	\r\n		Ayetullah el-Uzma Safi Gulpaygani&rsquo;nin B&uuml;rosu: Rengi beyazda olsa&nbsp; ger&ccedil;ekten altın ise caiz değildir. Ama başka bir metal olan platine beyaz altın deniyorsa sakıncası yoktur. &nbsp;',''),(250,'tr258','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		S&uuml;nnet, taşıdığı bir takım olumlu fayda ve eserler nedeniyle İslam gibi bazı dinlerde farz kılınmıştır. Erkeklerin s&uuml;nnet edilmesinin bazı eser ve faydaları şunlardan ibarettir:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Yeni doğmuş ve s&uuml;t emen &ccedil;ocukların idrar sisteminin iltihaplanmasını &ouml;nlemek, kansere m&uuml;ptela olmanın &ouml;n&uuml;ne ge&ccedil;mek ve AİDS hastalığını &ouml;nlemek. Bu azanın yaratılmasının nedeni hakkında ş&ouml;yle s&ouml;ylemek gerekir: Bu aza bebek doğmadan &ouml;nce cenindeki ilgili b&ouml;lgenin korunmasını sağlar. Elbette bebek doğduktan sonra bu aza bir fazlalık sayılır ve bebek doğduktan sonra kesilen g&ouml;bek bağı gibi addedilir. Yanı sıra s&uuml;nnetin bilimin ilerlemesiyle birlikte aydınlanacak başka faydaları da vardır.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;S&uuml;nnet, erkeklik organının &ouml;n&uuml;ne sarkmış deri kısmının ameliyatla alınmasına denir. S&uuml;nnet olmak, taşıdığı bir takım olumlu fayda ve eserler nedeniyle İslam gibi bazı dinlerde farz kılınmıştır.[1] Bu ameliyat Avrupa ve Amerika halkı arasında yaygındır ve bunun nedenini s&uuml;nnet olmanın taşıdığı bilimsel faydalarda aramak gerekir. Tıbbi sitelerde kısa bir incelemede bulunarak İslam&rsquo;ın bu buyruğundaki tıbbi ve sağlıksal faydaları &ouml;ğrenmek m&uuml;mk&uuml;nd&uuml;r. Bu t&uuml;r sitelerde ş&ouml;yle yer almaktadır: S&uuml;nnet olmanın en &ouml;nemli faydası, yeni doğmuş ve s&uuml;t emen &ccedil;ocukların idrar sisteminin iltihaplanmasını ve bunun &ccedil;ok tehlikeli yan etkilerini &ouml;nlemektir. Bu yan etkiler b&ouml;brek sisteminin yok olmasına ve neticede b&ouml;brek yetersizliğine neden olabilir. Yapılan araştırmalardan &uuml;&ccedil; ay altındaki idrar iltihabına maruz kalmış &ccedil;ocukların % 75&rsquo;nin oğlan olduğu ve bu oğlanların da % 95&rsquo;nin s&uuml;nnet olmadığı neticesine ulaşılmıştır. Bundan dolayı eğer yeni doğmuş bir oğlan s&uuml;nnet olmazsa, &ouml;mr&uuml;n&uuml;n ilk yılında kendisinin idrar iltihabına m&uuml;ptela olma ihtimali on kat daha fazladır. Şehit Beheşti &Uuml;niversitesi Tıp Bilimleri Fak&uuml;ltesi hocası ve b&ouml;brek ve idrar yolları cerrah ve uzmanı Dr. Simfuruş bu hususta ş&ouml;yle demektedir: İdrar iltihabına du&ccedil;ar olmuş s&uuml;nnet olmamış bir oğlan i&ccedil;in yapılabilecek en iyi iş, onu s&uuml;nnet etmektir. S&uuml;nnet olmanın ileriki yaşlarda da bir&ccedil;ok faydası vardır. Bireyin AİDS&rsquo;e m&uuml;ptela olma ihtimalinin azalması bu faydalardan sayılır. S&uuml;nnetin bu faydası &ccedil;ok &ouml;nemsenmiş ve Afrika &uuml;lkelerinde AİDS&rsquo;i &ouml;nlemenin y&ouml;ntemlerinden biri olarak benimsenmiştir. &Ccedil;&uuml;nk&uuml; bir toplumda on s&uuml;nnet ger&ccedil;ekleştiğinde AİDS&rsquo;e bir şahsın m&uuml;ptela olmasının &ouml;nlendiği ispatlanmıştır. S&uuml;nnet olmak AİDS dışında diğer iltihap hastalıklarına m&uuml;ptela olmanın &ouml;n&uuml;n&uuml; de alır. &Ccedil;&uuml;nk&uuml; s&uuml;nnet derisinin altındaki b&ouml;lge bakteri ve vir&uuml;slerin &ccedil;oğalması i&ccedil;in uygun bir muhittir. Bundan dolayı onun alınması cinsel yolla bulaşan hastalıklar olarak tanınan iltihap hastalıklarına m&uuml;ptela olunmasını engeller. S&uuml;nnet olmanın faydalarından biri de kansere yakalanmayı &ouml;nlemektir. Bunun delili, s&uuml;nnetin yaygın olmadığı Hindistan gibi bir &uuml;lkede penis kanseri oranının s&uuml;nnetin yaygın olduğu Danimarka gibi bir &uuml;lkeden on kat daha fazla olmasıdır. Bu azanın yaratılmasının nedeni hakkında da Allah&rsquo;ın yarattığı bu et par&ccedil;asının ceninlik d&ouml;neminde bir takım faydalar taşıdığını ve bunun i&ccedil;in şimdiye dek herhangi bir faydanın keşfedilmediğini farz etsek bile, kesinlikle ger&ccedil;ekleşecek olan ilerlemelerle birlikte insanlığın bunun sırrına ereceğini s&ouml;ylemeliyiz. Bu hususta s&ouml;z konusu et par&ccedil;asının ceninin ilgili kısmını korunmasına neden olduğu s&ouml;ylenmiştir. Elbette &ccedil;ocuk doğduktan sonra kesilen g&ouml;bek bağı gibi artı bir aza sayılır.[2]<br />\r\n	-----------<br />\r\n	[1] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c: 2, s: 953.</p>\r\n\r\n<p>\r\n	[2] Paygahı İttila Resaniyi Defteri Ayetullah Uzma Mekarim Şirazi.</p>\r\n','S&uuml;nnet, taşıdığı bir takım olumlu fayda ve eserler nedeniyle İslam gibi bazı dinlerde farz kılınmıştır. Erkeklerin s&uuml;nnet edilmesinin bazı eser ve faydaları şunlardan ibarettir:\r\n\r\n	\r\n		Yeni doğmuş ve s&uuml;t emen &ccedil;ocukların idrar sisteminin iltihaplanmasını &ouml;nlemek, kansere m&uuml;ptela olmanın &ouml;n&uuml;ne ge&ccedil;mek ve AİDS hastalığını &ouml;nlemek. Bu azanın yaratılmasının nedeni hakkında ş&ouml;yle s&ouml;ylemek gerekir: Bu aza bebek doğmadan &ouml;nce cenindeki ilgili b&ouml;lgenin korunmasını sağlar. Elbette bebek doğduktan sonra bu aza bir fazlalık sayılır ve bebek doğduktan sonra kesilen g&ouml;bek bağı gibi addedilir. Yanı sıra s&uuml;nnetin bilimin ilerlemesiyle birlikte aydınlanacak başka faydaları da vardır.','&nbsp;S&uuml;nnet, erkeklik organının &ouml;n&uuml;ne sarkmış deri kısmının ameliyatla alınmasına denir. S&uuml;nnet olmak, taşıdığı bir takım olumlu fayda ve eserler nedeniyle İslam gibi bazı dinlerde farz kılınmıştır.[1] Bu ameliyat Avrupa ve Amerika halkı arasında yaygındır ve bunun nedenini s&uuml;nnet olmanın taşıdığı bilimsel faydalarda aramak gerekir. Tıbbi sitelerde kısa bir incelemede bulunarak İslam&rsquo;ın bu buyruğundaki tıbbi ve sağlıksal faydaları &ouml;ğrenmek m&uuml;mk&uuml;nd&uuml;r. Bu t&uuml;r sitelerde ş&ouml;yle yer almaktadır: S&uuml;nnet olmanın en &ouml;nemli faydası, yeni doğmuş ve s&uuml;t emen &ccedil;ocukların idrar sisteminin iltihaplanmasını ve bunun &ccedil;ok tehlikeli yan etkilerini &ouml;nlemektir. Bu yan etkiler b&ouml;brek sisteminin yok olmasına ve neticede b&ouml;brek yetersizliğine neden olabilir. Yapılan araştırmalardan &uuml;&ccedil; ay altındaki idrar iltihabına maruz kalmış &ccedil;ocukların % 75&rsquo;nin oğlan olduğu ve bu oğlanların da % 95&rsquo;nin s&uuml;nnet olmadığı neticesine ulaşılmıştır. Bundan dolayı eğer yeni doğmuş bir oğlan s&uuml;nnet olmazsa, &ouml;mr&uuml;n&uuml;n ilk yılında kendisinin idrar iltihabına m&uuml;ptela olma ihtimali on kat daha fazladır. Şehit Beheşti &Uuml;niversitesi Tıp Bilimleri Fak&uuml;ltesi hocası ve b&ouml;brek ve idrar yolları cerrah ve uzmanı Dr. Simfuruş bu hususta ş&ouml;yle demektedir: İdrar iltihabına du&ccedil;ar olmuş s&uuml;nnet olmamış bir oğlan i&ccedil;in yapılabilecek en iyi iş, onu s&uuml;nnet etmektir. S&uuml;nnet olmanın ileriki yaşlarda da bir&ccedil;ok faydası vardır. Bireyin AİDS&rsquo;e m&uuml;ptela olma ihtimalinin azalması bu faydalardan sayılır. S&uuml;nnetin bu faydası &ccedil;ok &ouml;nemsenmiş ve Afrika &uuml;lkelerinde AİDS&rsquo;i &ouml;nlemenin y&ouml;ntemlerinden biri olarak benimsenmiştir. &Ccedil;&uuml;nk&uuml; bir toplumda on s&uuml;nnet ger&ccedil;ekleştiğinde AİDS&rsquo;e bir şahsın m&uuml;ptela olmasının &ouml;nlendiği ispatlanmıştır. S&uuml;nnet olmak AİDS dışında diğer iltihap hastalıklarına m&uuml;ptela olmanın &ouml;n&uuml;n&uuml; de alır. &Ccedil;&uuml;nk&uuml; s&uuml;nnet derisinin altındaki b&ouml;lge bakteri ve vir&uuml;slerin &ccedil;oğalması i&ccedil;in uygun bir muhittir. Bundan dolayı onun alınması cinsel yolla bulaşan hastalıklar olarak tanınan iltihap hastalıklarına m&uuml;ptela olunmasını engeller. S&uuml;nnet olmanın faydalarından biri de kansere yakalanmayı &ouml;nlemektir. Bunun delili, s&uuml;nnetin yaygın olmadığı Hindistan gibi bir &uuml;lkede penis kanseri oranının s&uuml;nnetin yaygın olduğu Danimarka gibi bir &uuml;lkeden on kat daha fazla olmasıdır. Bu azanın yaratılmasının nedeni hakkında da Allah&rsquo;ın yarattığı bu et par&ccedil;asının ceninlik d&ouml;neminde bir takım faydalar taşıdığını ve bunun i&ccedil;in şimdiye dek herhangi bir faydanın keşfedilmediğini farz etsek bile, kesinlikle ger&ccedil;ekleşecek olan ilerlemelerle birlikte insanlığın bunun sırrına ereceğini s&ouml;ylemeliyiz. Bu hususta s&ouml;z konusu et par&ccedil;asının ceninin ilgili kısmını korunmasına neden olduğu s&ouml;ylenmiştir. Elbette &ccedil;ocuk doğduktan sonra kesilen g&ouml;bek bağı gibi artı bir aza sayılır.[2]\r\n	-----------\r\n	[1] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c: 2, s: 953.\r\n\r\n\r\n	[2] Paygahı İttila Resaniyi Defteri Ayetullah Uzma Mekarim Şirazi.'),(251,'tr257','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Eğer hayat ortağınızı se&ccedil;me yolunun başında olsaydınız, kesinlikle bizim ortak yaşamın s&uuml;rekliliği bağlamında bir takım &ouml;nemli konuları g&ouml;z &ouml;n&uuml;nde bulundurmanıza dair tavsiyelerimiz olacaktı. Ama siz &uuml;&ccedil; yıldır bu hanım ile ilişki i&ccedil;indesiniz ve kendisini iyice tanımaktasınız. Kendi deyiminizle inan&ccedil;sal olarak birbirinizle uyuşuyor ve nişanlanmış bulunuyorsunuz. Belirttiğiniz hususlar nedeniyle onu terk etmeniz ve nişanı bozmanız, belki delikanlılıktan uzak bir davranış olacaktır. Bazı muhterem taklit mercilerin fetvalarında da belirtildiği &uuml;zere her ne kadar siz bir g&uuml;nah işlemiş olmayacaksınız, ama nişanlınız iman a&ccedil;ısından salih bir şahıs olması nedeniyle onunla evlenmek i&ccedil;in girişimde bulunmanız daha iyidir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		B&uuml;y&uuml;k taklit mercilerin b&uuml;rosundan soru hakkında alınan cevaplar şunlardır:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Hz Ayetullah uzma Hamaney&rsquo;in (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:</strong></p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Sizin i&ccedil;in herhangi bir sorumluluk yoktur.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Hz Ayetullah uzma Mekarim Şirazi&rsquo;nin (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:</strong></p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Eğer imanlı ve salih bir kız ise evlilik girişiminde bulunun ve onu terk etmeyin.</p>\r\n</div>\r\n','','Eğer hayat ortağınızı se&ccedil;me yolunun başında olsaydınız, kesinlikle bizim ortak yaşamın s&uuml;rekliliği bağlamında bir takım &ouml;nemli konuları g&ouml;z &ouml;n&uuml;nde bulundurmanıza dair tavsiyelerimiz olacaktı. Ama siz &uuml;&ccedil; yıldır bu hanım ile ilişki i&ccedil;indesiniz ve kendisini iyice tanımaktasınız. Kendi deyiminizle inan&ccedil;sal olarak birbirinizle uyuşuyor ve nişanlanmış bulunuyorsunuz. Belirttiğiniz hususlar nedeniyle onu terk etmeniz ve nişanı bozmanız, belki delikanlılıktan uzak bir davranış olacaktır. Bazı muhterem taklit mercilerin fetvalarında da belirtildiği &uuml;zere her ne kadar siz bir g&uuml;nah işlemiş olmayacaksınız, ama nişanlınız iman a&ccedil;ısından salih bir şahıs olması nedeniyle onunla evlenmek i&ccedil;in girişimde bulunmanız daha iyidir.\r\n\r\n	\r\n		B&uuml;y&uuml;k taklit mercilerin b&uuml;rosundan soru hakkında alınan cevaplar şunlardır:\r\n\r\n	\r\n		Hz Ayetullah uzma Hamaney&rsquo;in (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:\r\n\r\n	\r\n		Sizin i&ccedil;in herhangi bir sorumluluk yoktur.\r\n\r\n	\r\n		Hz Ayetullah uzma Mekarim Şirazi&rsquo;nin (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:\r\n\r\n	\r\n		Eğer imanlı ve salih bir kız ise evlilik girişiminde bulunun ve onu terk etmeyin.',''),(252,'tr256','<p>\r\n	<br />\r\n	&nbsp;Nur suresinin 6 ila 9, 11 ila 16 ve 30 ila 31. ayetlerinin iniş sebepleri hakkında işaretlerde bulunacağız:</p>\r\n\r\n<p>\r\n	Nur suresinin 6 ila 9. ayetlerinin iniş sebebi:</p>\r\n\r\n<p>\r\n	Bu ayetlerin iniş sebebi hakkında İbn. Abbas&rsquo;tan nakledildiğine g&ouml;re Saad bin Ubade (Ensar&rsquo;ın b&uuml;y&uuml;ğ&uuml;) (veya Asım bin Ubeyd)&nbsp; ş&ouml;yle demiştir: Ey Allah&rsquo;ın Resul&uuml; eğer bir erkek evine gelir ve bir g&uuml;nahk&acirc;rı kendi eşinin yanında bulursa ne yapmalıdır? Eğer bağırırsa kırba&ccedil; yer, &ccedil;&uuml;nk&uuml; kendisi tektir ve bir tanık bulunmamaktadır. Eğer susarsa buna gayreti izin vermez ve tanık bulmaya giderse zina işi tamam olur. Bu esnada Hilal bin Umeyye adındaki bir şahıs telaşlı bir şekilde i&ccedil;eriye girdi ve Hz Peygamber&rsquo;e (s.a.a) eşimi bir erkekle zina yaparken g&ouml;rd&uuml;m, Allah&rsquo;a yemin ederim ki doğru s&ouml;yl&uuml;yorum dedi. Hz Peygamber (s.a.a) &uuml;z&uuml;ld&uuml;. Hz Peygamber&rsquo;in (s.a.a) sahabeleri de bu şahsın hem kendi namusunu b&ouml;yle bir halde g&ouml;rmesi ve hem de kırba&ccedil; yiyecek olması nedeniyle heyecanlanmaya başladı. Zira onun kendi s&ouml;z&uuml;n&uuml; ispat edecek bir tanığı bulunmuyordu. Bu esnada Nur suresinin 6 ila 9. ayetleri Hz Peygamber&rsquo;e (s.a.a)&nbsp; indi ve M&uuml;sl&uuml;manlara doğru bir &ccedil;&ouml;z&uuml;m yolu sundu.[1]</p>\r\n\r\n<p>\r\n	Nur suresinin 11 ila 16. ayetlerinin iniş sebebi:</p>\r\n\r\n<p>\r\n	Meşhur m&uuml;fessirler bu ayetlerin iniş sebebi hakkında ş&ouml;yle demiştir:</p>\r\n\r\n<p>\r\n	Hz Peygamber-i Ekrem (s.a.a)&nbsp; her yolculukta kura &ccedil;ekerek eşlerinden birini yanında g&ouml;t&uuml;r&uuml;yordu. &ldquo;Beni Mustalak&rdquo; savaşında da Ayşe&rsquo;yi kendiyle birlikte g&ouml;t&uuml;rd&uuml;. Savaş bitince ve halk Medine&rsquo;ye d&ouml;nemeye başlayınca Ayşe temizlenmek veya kaybolmuş kolyesinin taşlarını toplamak i&ccedil;in kafileden geri kaldı. Kafileden geri kalan sahabelerden biri, Ayşe&rsquo;yi orduya ulaştırdı. Bazı fertler Ayşe ve o sahabeye k&ouml;t&uuml; bir iftira attı. Bu itham halkın kulağına vardı ve Hz Peygamber (s.a.a)&nbsp; &uuml;z&uuml;ld&uuml;. Ayşe babasının evine gitti, &ccedil;ok ağladı ve sonra bu ayetler indi.[2]</p>\r\n\r\n<p>\r\n	Nur suresinin 30 ila 31. ayetlerin iniş sebebi hakkında 4020 sayılı cevaba (Site: 4410) m&uuml;racaat edebilirsiniz.</p>\r\n\r\n<p>\r\n	Daha fazla bilgi edinmek i&ccedil;in 16337 (Site: tr16084), 14562 (Site: tr14428) ve 13062 (Site: tr13071) sayılı soruların yanıtlarına m&uuml;racaat edebilirsiniz. &nbsp;<br />\r\n	------------------<br />\r\n	[1] Mekarim Şirazi, Nasır, Tefsiri Numune, c: 14, s: 378 &ndash; 379, Daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran, &ccedil;apı evvel, 1374 h.ş; Tebersi, Fazl bin Hasan, Mecmeu&rsquo;l Beyan fi Tefsiri&rsquo;l Kur&rsquo;an, m&uuml;terciman, c: 17, s: 102 &ndash; 103, İntişaratı Ferahani, Tahran, &ccedil;apı evvel, 1360 h.ş.</p>\r\n\r\n<p>\r\n	[2] Tefsiri Numune, c: 14, s: 387 &ndash; 390; Mecmeu&rsquo;l Beyan fi Tefsiri&rsquo;l Kur&rsquo;an, m&uuml;terciman, c: 17, s: 107 &ndash; 109.</p>\r\n','','&nbsp;Nur suresinin 6 ila 9, 11 ila 16 ve 30 ila 31. ayetlerinin iniş sebepleri hakkında işaretlerde bulunacağız:\r\n\r\n\r\n	Nur suresinin 6 ila 9. ayetlerinin iniş sebebi:\r\n\r\n\r\n	Bu ayetlerin iniş sebebi hakkında İbn. Abbas&rsquo;tan nakledildiğine g&ouml;re Saad bin Ubade (Ensar&rsquo;ın b&uuml;y&uuml;ğ&uuml;) (veya Asım bin Ubeyd)&nbsp; ş&ouml;yle demiştir: Ey Allah&rsquo;ın Resul&uuml; eğer bir erkek evine gelir ve bir g&uuml;nahk&acirc;rı kendi eşinin yanında bulursa ne yapmalıdır? Eğer bağırırsa kırba&ccedil; yer, &ccedil;&uuml;nk&uuml; kendisi tektir ve bir tanık bulunmamaktadır. Eğer susarsa buna gayreti izin vermez ve tanık bulmaya giderse zina işi tamam olur. Bu esnada Hilal bin Umeyye adındaki bir şahıs telaşlı bir şekilde i&ccedil;eriye girdi ve Hz Peygamber&rsquo;e (s.a.a) eşimi bir erkekle zina yaparken g&ouml;rd&uuml;m, Allah&rsquo;a yemin ederim ki doğru s&ouml;yl&uuml;yorum dedi. Hz Peygamber (s.a.a) &uuml;z&uuml;ld&uuml;. Hz Peygamber&rsquo;in (s.a.a) sahabeleri de bu şahsın hem kendi namusunu b&ouml;yle bir halde g&ouml;rmesi ve hem de kırba&ccedil; yiyecek olması nedeniyle heyecanlanmaya başladı. Zira onun kendi s&ouml;z&uuml;n&uuml; ispat edecek bir tanığı bulunmuyordu. Bu esnada Nur suresinin 6 ila 9. ayetleri Hz Peygamber&rsquo;e (s.a.a)&nbsp; indi ve M&uuml;sl&uuml;manlara doğru bir &ccedil;&ouml;z&uuml;m yolu sundu.[1]\r\n\r\n\r\n	Nur suresinin 11 ila 16. ayetlerinin iniş sebebi:\r\n\r\n\r\n	Meşhur m&uuml;fessirler bu ayetlerin iniş sebebi hakkında ş&ouml;yle demiştir:\r\n\r\n\r\n	Hz Peygamber-i Ekrem (s.a.a)&nbsp; her yolculukta kura &ccedil;ekerek eşlerinden birini yanında g&ouml;t&uuml;r&uuml;yordu. &ldquo;Beni Mustalak&rdquo; savaşında da Ayşe&rsquo;yi kendiyle birlikte g&ouml;t&uuml;rd&uuml;. Savaş bitince ve halk Medine&rsquo;ye d&ouml;nemeye başlayınca Ayşe temizlenmek veya kaybolmuş kolyesinin taşlarını toplamak i&ccedil;in kafileden geri kaldı. Kafileden geri kalan sahabelerden biri, Ayşe&rsquo;yi orduya ulaştırdı. Bazı fertler Ayşe ve o sahabeye k&ouml;t&uuml; bir iftira attı. Bu itham halkın kulağına vardı ve Hz Peygamber (s.a.a)&nbsp; &uuml;z&uuml;ld&uuml;. Ayşe babasının evine gitti, &ccedil;ok ağladı ve sonra bu ayetler indi.[2]\r\n\r\n\r\n	Nur suresinin 30 ila 31. ayetlerin iniş sebebi hakkında 4020 sayılı cevaba (Site: 4410) m&uuml;racaat edebilirsiniz.\r\n\r\n\r\n	Daha fazla bilgi edinmek i&ccedil;in 16337 (Site: tr16084), 14562 (Site: tr14428) ve 13062 (Site: tr13071) sayılı soruların yanıtlarına m&uuml;racaat edebilirsiniz. &nbsp;\r\n	------------------\r\n	[1] Mekarim Şirazi, Nasır, Tefsiri Numune, c: 14, s: 378 &ndash; 379, Daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran, &ccedil;apı evvel, 1374 h.ş; Tebersi, Fazl bin Hasan, Mecmeu&rsquo;l Beyan fi Tefsiri&rsquo;l Kur&rsquo;an, m&uuml;terciman, c: 17, s: 102 &ndash; 103, İntişaratı Ferahani, Tahran, &ccedil;apı evvel, 1360 h.ş.\r\n\r\n\r\n	[2] Tefsiri Numune, c: 14, s: 387 &ndash; 390; Mecmeu&rsquo;l Beyan fi Tefsiri&rsquo;l Kur&rsquo;an, m&uuml;terciman, c: 17, s: 107 &ndash; 109.',''),(1960,'tr1996','<p>\r\n	<span>Allah&rsquo;ın yaratıcılık sıfatı, O&rsquo;nun yaratmasını gerektirmektedir.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span>Yaratılış d&uuml;zeni, hikmet ve hedef &uuml;zere olan bir d&uuml;zendir.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span>K&acirc;inatın ve varlıkların yaratılış hedefi insandır ve b&uuml;t&uuml;n her şey onun i&ccedil;in yaratılmıştır. Yaratıcısının en &uuml;st&uuml;n olduğu gibi o da mahl&ucirc;katın en &uuml;st&uuml;n&uuml;d&uuml;r.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span>İnsanın yaratılış hedefi ne i&ccedil;in olursa olsun, sonucu hi&ccedil;bir şeye muhta&ccedil; olmayan Allah&rsquo;a değil de onun faydasınadır.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span>Her şeyin amacı ve insanın yaratılış hedefi, kemale, ger&ccedil;ek saadete, y&uuml;ce insanlık makamına ve melek&ucirc;t &acirc;lemine ulaşmaktır ve bu da sadece ilahi marifete ulaşmak ve Hak Teala&rsquo;nın huzurunda yapılan bilin&ccedil;li bir kullukla m&uuml;mk&uuml;nd&uuml;r.</span></p>\r\n','<p>\r\n	Allah&rsquo;ın zatına ait ve O&rsquo;nun sadece v&uuml;cudunun gerekliliği olan ilim, kudret, malikiyet, kayyumiyyet ve h&acirc;kimiyet gibi sıfatları ve isimleri olsun veya O&rsquo;nun fiiline bağlı olan ve fiili sıfatları olarak meşhur olan rububiyyet, razikiyyet, halikiyyet, irade ve rahmeti gibi sıfat ve isimleri, bunların hepsi subiti sıfatlardır ve y&uuml;ce Allah onlar yoluyla her durmadan s&uuml;rekli feyiz vermektedir. Onun yaratıcılığı da hi&ccedil; kesilmeden s&uuml;rekli yaratmasını gerektirmektedir. &ldquo;O, her g&uuml;n bir iştedir.&rdquo;[1]</p>\r\n\r\n<p>\r\n	Dikkat edilmesi gereken bir başka konuda şudur; Allah&rsquo;ın hekim olması ve hekim olan bir kimsenin da boş ve abes bir iş yapmayacağından dolayı, bu yaratılış &acirc;lemi, hedeflidir ve onda hi&ccedil;bir bozukluk ve eğrilik yoktur. Bu &acirc;lemin b&uuml;t&uuml;n zerreleri ş&ouml;yle s&ouml;ylemektedir:</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Yoktur hi&ccedil;bir noktada eksiklik ve fazlalıktan oluşan bir karışıklık</p>\r\n\r\n<p>\r\n	Ki ben bunu kuşkusuz olarak g&ouml;rmekteyim.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Kur&rsquo;an&rsquo;ın a&ccedil;ık ayetlerine g&ouml;re, Allah, varlıkları boş ve oyun olsun diye değil, onların yaratılış temellerini hak &uuml;zere kurmuştur. Bu en g&uuml;zel d&uuml;zenin en k&uuml;&ccedil;&uuml;k par&ccedil;ası dahi y&uuml;ce hedef ve ama&ccedil;ları takip etmektedir ve onların bir tanesi dahi faydasız değildir:</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Bu perdede bir doku dahi boş değil</p>\r\n\r\n<p>\r\n	Onun ucu bize belli olmasa dahi</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Tabi&icirc; ki K&acirc;inatın ve varlıkların yaratılışının asıl hedefi insandır. Daha a&ccedil;ık bir ifadeyle, Allah, &acirc;lemi insanı yaratmak i&ccedil;in yarattı; &ccedil;&uuml;nk&uuml; o mahl&ucirc;katın en &uuml;st&uuml;n&uuml;d&uuml;r ve yaratma tezg&acirc;hından onun gibi bir varlık &ccedil;ıkmamıştır. Hadis-i Kutside ş&ouml;yle gelmiştir: &ldquo; Ey &Acirc;demoğlu! Her şeyi senin i&ccedil;in ve seni de kendim i&ccedil;in yarattım&rdquo;[2]</p>\r\n\r\n<p>\r\n	Bu konuları sunduktan sonra asıl konuya girerek ş&ouml;yle diyoruz: İnsanın yaratılış hedefi ne olursa olsun, sonucu, hi&ccedil;bir şeye muhta&ccedil; olmayan her şeyi kendisine muhta&ccedil; olduğu Allah&rsquo;a değil de insanın kendi faydasınadır.</p>\r\n\r\n<p>\r\n	&ldquo;Ey insanlar! Siz Allah&rsquo;a muhta&ccedil;sınız. Allah ise her bakımdan sınırsız zengin olandır, &ouml;v&uuml;lmeye hakkıyla l&acirc;yık olandır.&rdquo;[3]</p>\r\n\r\n<p>\r\n	Musa, ş&ouml;yle dedi: &ldquo;Siz ve yery&uuml;z&uuml;nde bulunanların hepsi nank&ouml;rl&uuml;k etseniz de (şunu bilin ki) ger&ccedil;ek şu ki, Allah her bakımdan sınırsız zengindir, &ouml;vg&uuml;ye l&acirc;yık olandır.&rdquo;[4]</p>\r\n\r\n<p>\r\n	Hz. Ali (a.s) meşhur Hamam hutbesinde ş&ouml;yle buyuruyor: &ldquo;Allah-u Teala mahl&ucirc;katı yaratırken onların itaat ve kulluklarına ihtiyacı yok ve onların g&uuml;nah ve itaatsizliklerinden de g&uuml;vendeydi. &Ccedil;&uuml;nk&uuml; g&uuml;nahk&acirc;rların g&uuml;nahı ona zarar vermez itaatk&acirc;rlarında itaati ona fayda sağlamaz. (itaate emretmek ve g&uuml;nahtan sakındırmak kulun faydasınadır.)&rdquo;[5]</p>\r\n\r\n<p>\r\n	İnsanın yaratılış hedefi &uuml;zerine Kur&rsquo;an-ı Kerim&rsquo;de &ccedil;eşitli a&ccedil;ıklamalar gelmiştir ve bunların her birisi bu hedefin bir boyutuna işaret etmektedir, &ouml;rneğin: &ldquo;Ben cinleri ve insanları, ancak bana kulluk etsinler diye yarattım.&rdquo;[6] Başka bir yerde ise ş&ouml;yle buyuruyor: &ldquo;O, hanginizin daha g&uuml;zel amel yapacağını sınamak i&ccedil;in &ouml;l&uuml;m&uuml; ve hayatı yaratandır. O, mutlak g&uuml;&ccedil; sahibidir, &ccedil;ok bağışlayandır.&rdquo;[7] Başka bir hususta ise ş&ouml;yle gelmiştir: &ldquo;Rabbin dileseydi, insanları (aynı inanca bağlı) tek bir &uuml;mmet yapardı. Fakat Rabbinin merhamet ettikleri m&uuml;stesna, onlar ihtilafa devam edeceklerdir. Zaten onları bunun i&ccedil;in (merhamet i&ccedil;in) yarattı. Rabbinin, &ldquo;Andolsun ki cehennemi hem cinlerden, hem insanlardan (su&ccedil;lularla) dolduracağım&rdquo; s&ouml;z&uuml; kesinleşti.&rdquo;[8]</p>\r\n\r\n<p>\r\n	Dikkat edildiği gibi, b&uuml;t&uuml;n bu &ccedil;izgiler tek bir noktada sonlanmaktadır ve o da insanların yetişmesi, hidayeti ve tek&acirc;m&uuml;l&uuml;d&uuml;r. Anlatılanların sonucunda şu anlaşılmaktadır: Her şeyin amacı ve insanın yaratılış hedefi, kemale, ger&ccedil;ek saadete, y&uuml;ce insanlık makamına ve melek&ucirc;t &acirc;lemine ulaşmaktır ve bu da sadece ilahi marifete ulaşmak ve Hak Teala&rsquo;nın huzurunda yapılan bilin&ccedil;li bir kullukla m&uuml;mk&uuml;nd&uuml;r. &ldquo;Allah&rsquo;a kulluk etmek, &ccedil;ok değerli bir m&uuml;cevherdir ve onunda batını rabliktir.&rdquo;[9] Yani kim ona ulaşırsa Allah&rsquo;tan başka her şeye sultanlık eder.</p>\r\n\r\n<p>\r\n	İmam Sadık (a.s.)&rsquo;dan gelen bir hadiste ş&ouml;yle ge&ccedil;er: İmam H&uuml;seyin (a.s.) ashabının karşısında durarak ş&ouml;yle buyurmuştur: &ldquo;Allah-u Teala insanı sadece kendisini tanımaları i&ccedil;in yaratmıştır. O&rsquo;nu tanıdıkları zaman O&rsquo;na ibadet ederler ve O&rsquo;na kulluk ettikleri zaman da başkalarına kulluk etme ihtiyacında olmazlar.&rdquo;[10]</p>\r\n\r\n<p>\r\n	-----------<br />\r\n	[1] Errahman/ 29</p>\r\n\r\n<p>\r\n	[2] El Menhec-ul Gavi, c: 5, s: 516; İlm-ul Yakin, c: 1, s: 381.</p>\r\n\r\n<p>\r\n	[3] FATIR suresi 15. ayet</p>\r\n\r\n<p>\r\n	[4] İBRAHİM suresi 8. ayet</p>\r\n\r\n<p>\r\n	[5] NEHC&rsquo;&Uuml;L BELAĞA, Hemam hutbesi</p>\r\n\r\n<p>\r\n	[6] Z&Acirc;RİY&Acirc;T suresi 56. ayet</p>\r\n\r\n<p>\r\n	[7] M&Uuml;LK suresi 2. ayet</p>\r\n\r\n<p>\r\n	[8] H&Ucirc;D suresi 118 ve 119. ayet</p>\r\n\r\n<p>\r\n	[9] Misbah-uş Şeri&rsquo;e fi Hakikat-ul Ubudiyye</p>\r\n\r\n<p>\r\n	[10] İlel-uş Şerai&rsquo;, Saduk, El-Mizan&rsquo;ın nakline g&ouml;re, c: 18, s: 423</p>\r\n','Allah&rsquo;ın yaratıcılık sıfatı, O&rsquo;nun yaratmasını gerektirmektedir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Yaratılış d&uuml;zeni, hikmet ve hedef &uuml;zere olan bir d&uuml;zendir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	K&acirc;inatın ve varlıkların yaratılış hedefi insandır ve b&uuml;t&uuml;n her şey onun i&ccedil;in yaratılmıştır. Yaratıcısının en &uuml;st&uuml;n olduğu gibi o da mahl&ucirc;katın en &uuml;st&uuml;n&uuml;d&uuml;r.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	İnsanın yaratılış hedefi ne i&ccedil;in olursa olsun, sonucu hi&ccedil;bir şeye muhta&ccedil; olmayan Allah&rsquo;a değil de onun faydasınadır.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Her şeyin amacı ve insanın yaratılış hedefi, kemale, ger&ccedil;ek saadete, y&uuml;ce insanlık makamına ve melek&ucirc;t &acirc;lemine ulaşmaktır ve bu da sadece ilahi marifete ulaşmak ve Hak Teala&rsquo;nın huzurunda yapılan bilin&ccedil;li bir kullukla m&uuml;mk&uuml;nd&uuml;r.','Allah&rsquo;ın zatına ait ve O&rsquo;nun sadece v&uuml;cudunun gerekliliği olan ilim, kudret, malikiyet, kayyumiyyet ve h&acirc;kimiyet gibi sıfatları ve isimleri olsun veya O&rsquo;nun fiiline bağlı olan ve fiili sıfatları olarak meşhur olan rububiyyet, razikiyyet, halikiyyet, irade ve rahmeti gibi sıfat ve isimleri, bunların hepsi subiti sıfatlardır ve y&uuml;ce Allah onlar yoluyla her durmadan s&uuml;rekli feyiz vermektedir. Onun yaratıcılığı da hi&ccedil; kesilmeden s&uuml;rekli yaratmasını gerektirmektedir. &ldquo;O, her g&uuml;n bir iştedir.&rdquo;[1]\r\n\r\n\r\n	Dikkat edilmesi gereken bir başka konuda şudur; Allah&rsquo;ın hekim olması ve hekim olan bir kimsenin da boş ve abes bir iş yapmayacağından dolayı, bu yaratılış &acirc;lemi, hedeflidir ve onda hi&ccedil;bir bozukluk ve eğrilik yoktur. Bu &acirc;lemin b&uuml;t&uuml;n zerreleri ş&ouml;yle s&ouml;ylemektedir:\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Yoktur hi&ccedil;bir noktada eksiklik ve fazlalıktan oluşan bir karışıklık\r\n\r\n\r\n	Ki ben bunu kuşkusuz olarak g&ouml;rmekteyim.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Kur&rsquo;an&rsquo;ın a&ccedil;ık ayetlerine g&ouml;re, Allah, varlıkları boş ve oyun olsun diye değil, onların yaratılış temellerini hak &uuml;zere kurmuştur. Bu en g&uuml;zel d&uuml;zenin en k&uuml;&ccedil;&uuml;k par&ccedil;ası dahi y&uuml;ce hedef ve ama&ccedil;ları takip etmektedir ve onların bir tanesi dahi faydasız değildir:\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Bu perdede bir doku dahi boş değil\r\n\r\n\r\n	Onun ucu bize belli olmasa dahi\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Tabi&icirc; ki K&acirc;inatın ve varlıkların yaratılışının asıl hedefi insandır. Daha a&ccedil;ık bir ifadeyle, Allah, &acirc;lemi insanı yaratmak i&ccedil;in yarattı; &ccedil;&uuml;nk&uuml; o mahl&ucirc;katın en &uuml;st&uuml;n&uuml;d&uuml;r ve yaratma tezg&acirc;hından onun gibi bir varlık &ccedil;ıkmamıştır. Hadis-i Kutside ş&ouml;yle gelmiştir: &ldquo; Ey &Acirc;demoğlu! Her şeyi senin i&ccedil;in ve seni de kendim i&ccedil;in yarattım&rdquo;[2]\r\n\r\n\r\n	Bu konuları sunduktan sonra asıl konuya girerek ş&ouml;yle diyoruz: İnsanın yaratılış hedefi ne olursa olsun, sonucu, hi&ccedil;bir şeye muhta&ccedil; olmayan her şeyi kendisine muhta&ccedil; olduğu Allah&rsquo;a değil de insanın kendi faydasınadır.\r\n\r\n\r\n	&ldquo;Ey insanlar! Siz Allah&rsquo;a muhta&ccedil;sınız. Allah ise her bakımdan sınırsız zengin olandır, &ouml;v&uuml;lmeye hakkıyla l&acirc;yık olandır.&rdquo;[3]\r\n\r\n\r\n	Musa, ş&ouml;yle dedi: &ldquo;Siz ve yery&uuml;z&uuml;nde bulunanların hepsi nank&ouml;rl&uuml;k etseniz de (şunu bilin ki) ger&ccedil;ek şu ki, Allah her bakımdan sınırsız zengindir, &ouml;vg&uuml;ye l&acirc;yık olandır.&rdquo;[4]\r\n\r\n\r\n	Hz. Ali (a.s) meşhur Hamam hutbesinde ş&ouml;yle buyuruyor: &ldquo;Allah-u Teala mahl&ucirc;katı yaratırken onların itaat ve kulluklarına ihtiyacı yok ve onların g&uuml;nah ve itaatsizliklerinden de g&uuml;vendeydi. &Ccedil;&uuml;nk&uuml; g&uuml;nahk&acirc;rların g&uuml;nahı ona zarar vermez itaatk&acirc;rlarında itaati ona fayda sağlamaz. (itaate emretmek ve g&uuml;nahtan sakındırmak kulun faydasınadır.)&rdquo;[5]\r\n\r\n\r\n	İnsanın yaratılış hedefi &uuml;zerine Kur&rsquo;an-ı Kerim&rsquo;de &ccedil;eşitli a&ccedil;ıklamalar gelmiştir ve bunların her birisi bu hedefin bir boyutuna işaret etmektedir, &ouml;rneğin: &ldquo;Ben cinleri ve insanları, ancak bana kulluk etsinler diye yarattım.&rdquo;[6] Başka bir yerde ise ş&ouml;yle buyuruyor: &ldquo;O, hanginizin daha g&uuml;zel amel yapacağını sınamak i&ccedil;in &ouml;l&uuml;m&uuml; ve hayatı yaratandır. O, mutlak g&uuml;&ccedil; sahibidir, &ccedil;ok bağışlayandır.&rdquo;[7] Başka bir hususta ise ş&ouml;yle gelmiştir: &ldquo;Rabbin dileseydi, insanları (aynı inanca bağlı) tek bir &uuml;mmet yapardı. Fakat Rabbinin merhamet ettikleri m&uuml;stesna, onlar ihtilafa devam edeceklerdir. Zaten onları bunun i&ccedil;in (merhamet i&ccedil;in) yarattı. Rabbinin, &ldquo;Andolsun ki cehennemi hem cinlerden, hem insanlardan (su&ccedil;lularla) dolduracağım&rdquo; s&ouml;z&uuml; kesinleşti.&rdquo;[8]\r\n\r\n\r\n	Dikkat edildiği gibi, b&uuml;t&uuml;n bu &ccedil;izgiler tek bir noktada sonlanmaktadır ve o da insanların yetişmesi, hidayeti ve tek&acirc;m&uuml;l&uuml;d&uuml;r. Anlatılanların sonucunda şu anlaşılmaktadır: Her şeyin amacı ve insanın yaratılış hedefi, kemale, ger&ccedil;ek saadete, y&uuml;ce insanlık makamına ve melek&ucirc;t &acirc;lemine ulaşmaktır ve bu da sadece ilahi marifete ulaşmak ve Hak Teala&rsquo;nın huzurunda yapılan bilin&ccedil;li bir kullukla m&uuml;mk&uuml;nd&uuml;r. &ldquo;Allah&rsquo;a kulluk etmek, &ccedil;ok değerli bir m&uuml;cevherdir ve onunda batını rabliktir.&rdquo;[9] Yani kim ona ulaşırsa Allah&rsquo;tan başka her şeye sultanlık eder.\r\n\r\n\r\n	İmam Sadık (a.s.)&rsquo;dan gelen bir hadiste ş&ouml;yle ge&ccedil;er: İmam H&uuml;seyin (a.s.) ashabının karşısında durarak ş&ouml;yle buyurmuştur: &ldquo;Allah-u Teala insanı sadece kendisini tanımaları i&ccedil;in yaratmıştır. O&rsquo;nu tanıdıkları zaman O&rsquo;na ibadet ederler ve O&rsquo;na kulluk ettikleri zaman da başkalarına kulluk etme ihtiyacında olmazlar.&rdquo;[10]\r\n\r\n\r\n	-----------\r\n	[1] Errahman/ 29\r\n\r\n\r\n	[2] El Menhec-ul Gavi, c: 5, s: 516; İlm-ul Yakin, c: 1, s: 381.\r\n\r\n\r\n	[3] FATIR suresi 15. ayet\r\n\r\n\r\n	[4] İBRAHİM suresi 8. ayet\r\n\r\n\r\n	[5] NEHC&rsquo;&Uuml;L BELAĞA, Hemam hutbesi\r\n\r\n\r\n	[6] Z&Acirc;RİY&Acirc;T suresi 56. ayet\r\n\r\n\r\n	[7] M&Uuml;LK suresi 2. ayet\r\n\r\n\r\n	[8] H&Ucirc;D suresi 118 ve 119. ayet\r\n\r\n\r\n	[9] Misbah-uş Şeri&rsquo;e fi Hakikat-ul Ubudiyye\r\n\r\n\r\n	[10] İlel-uş Şerai&rsquo;, Saduk, El-Mizan&rsquo;ın nakline g&ouml;re, c: 18, s: 423'),(253,'tr255','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bazı &ouml;zellikler değişik ve bir&ccedil;ok şey ve bireylerde bulunmasına karşın, bir takım deliller nedeniyle &ouml;zel bir birey veya şeyde belirgin olarak ilan edilir. &Ouml;rneğin Allah&rsquo;ın olan t&uuml;m g&ouml;kler ve yery&uuml;z&uuml; arasında K&acirc;be&rsquo;nin Allah&rsquo;ın evi olarak tanıtılması bu kabildendir. Bu anlamda t&uuml;m peygamberler ve m&uuml;min bireyler Allah&rsquo;ın ruhuna isnat edilmekle birlikte, bu istinat Hz İsa ve Hz &Acirc;dem ile ilgili olarak bu iki şahsın &ouml;zel bir şekilde yaratılması nedeniyle belirgin bir şekilde ortaya &ccedil;ıkmış ve bu esas uyarınca da Hz İsa, &ldquo;ruhullah&rdquo; olarak adlandırılmıştır. Elbette bu ad ve lakap onun kulluğuna bir halel ve noksanlık getirmemiş ve onu ul&ucirc;hiyet mertebesine &ccedil;ıkarmamıştır.&nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Kur&rsquo;an-ı Kerim&rsquo;de bu ilahi peygamberi tanıtma noktasında mevcut olan ayet ş&ouml;yle buyurmaktadır: Ey Kitab ehli! Dininizde sınırları aşmayın ve Allah hakkında ancak hakkı s&ouml;yleyin. Meryem oğlu İsa Mesih, ancak Allah&rsquo;ın peygamberi, Meryem&rsquo;e ulaştırdığı (emriyle onda var ettiği) kelimesi ve kendisinden bir ruhtur. &Ouml;yleyse Allah&rsquo;a ve peygamberlerine iman edin, &ldquo;(Allah) &uuml;&ccedil;t&uuml;r&rdquo; demeyin. Kendi iyiliğiniz i&ccedil;in buna son verin. Allah, ancak bir tek il&acirc;htır. O, &ccedil;ocuk sahibi olmaktan uzaktır. G&ouml;klerdeki her şey, yerdeki her şey O&rsquo;nundur. Vekil olarak Allah yeter.[1]&nbsp; Bu ayete istinatta bulunarak ruhullah kelimesi, Hz İsa&rsquo;nın isimlerinden biri sıfatıyla İslami metinlerde kullanılmıştır. &Ouml;te taraftan Kur&rsquo;an-ı Kerim&rsquo;in a&ccedil;ık&ccedil;a belirtmesiyle ruh az insani bir bilgiyle t&uuml;m y&ouml;nlerinin bilinebileceği konulardan değildir.[2] Bununla birlikte Kur&rsquo;an&rsquo;da ruh kelimesini değişik manalarda kullanan bir&ccedil;ok ayete rastlamaktayız ve bunların arasında ortak bir nokta bulunabilir. Kur&rsquo;an&rsquo;daki ruh kelimesinin bazı manaları şunlardır:</p>\r\n\r\n<p>\r\n	1. Allah&rsquo;ın mesajını peygamberlere ulaştıran yakın melek.[3] &nbsp;</p>\r\n\r\n<p>\r\n	2. Semavi kitap.[4]</p>\r\n\r\n<p>\r\n	3. Allah tarafından kullarına g&ouml;nderilmiş gaybi yardım.[5]</p>\r\n\r\n<p>\r\n	4. Hz İsa&rsquo;nın bir &ouml;zelliği.</p>\r\n\r\n<p>\r\n	Son numune bağlamında Kur&rsquo;an&rsquo;da bir defa Hz İsa&rsquo;nın Allah&rsquo;ın ruhu olarak adlandırıldığını[6] ve başka bir yerde de onun &ldquo;Kutsal Ruh&rdquo; ile desteklendiğini[7] g&ouml;zlemlemekteyiz. Tabirdeki bu ihtilafın niteliği bizim i&ccedil;in a&ccedil;ık olmayan ruhun değişik y&ouml;nlerine matuf olabilir. Şayet b&uuml;t&uuml;n bu belirtilen hususlar kendi başına herhangi bir ipham ve soru yaratmayabilirdi, ama Hıristiyanların &ouml;zel inan&ccedil;ları ve &ouml;zellikle teslis inancı[8] onların bu ayetlerden istifade ederek, Kur&rsquo;an&rsquo;ın da Hz İsa&rsquo;nın bir takım &ouml;zelliklere sahip olduğunu kabul ettiğini, onu kadim bildiğini, Allah&rsquo;ın yaratığı bilmediğini ve Allah&rsquo;ın oğlu bildiğine dair Hıristiyanların inancını takviye ettiğini iddia ederek M&uuml;sl&uuml;manlara bir takım hususları kabul ettirmeye yeltenmesine neden oldu.</p>\r\n\r\n<p>\r\n	Bu konuların eskiden beri dile getirildiği ve Masum &ouml;nderlerimizin de bu t&uuml;r iddialar karşısında takip&ccedil;ilerini uygun cevaplarla bilgilendirdiklerini bilmeliyiz. Aşağıdaki iki numuneye dikkat ediniz:</p>\r\n\r\n<p>\r\n	1. Hamran, İmam Sadık&rsquo;tan &ldquo;Ondan bir ruh&rdquo; ayeti ile ilgili olarak bir a&ccedil;ıklama ister. İmam cevap olarak ş&ouml;yle buyurur: Bu ruhtan kasıt, yaratılmış bir varlıktır ve Allah onu &Acirc;dem ve İsa&rsquo;nın varlığına koymuştur.[9] Bu şekilde İmam, &ldquo;eğer Allah&rsquo;ın ruhu bir fertte olursa, kesinlikle o da kendi tanrısı gibi ezeli ve ebedi olacaktır&rdquo; diye &ouml;ne s&uuml;r&uuml;len ş&uuml;pheyi ortadan kaldırmaktadır.</p>\r\n\r\n<p>\r\n	2. İmam Sadık (a.s) bu hususla bağlantılı olarak başka bir yerde Muhammed b. M&uuml;slim&rsquo;e verdiği cevapta ş&ouml;yle buyurmaktadır: Allah evler arasından K&acirc;be&rsquo;yi se&ccedil;tiği ve orası benim evimdir dediği gibi, bir peygamberi (İbrahim) de diğer peygamberler arasından se&ccedil;miş ve o benim dostumdur demiştir. Aynı şekilde diğer hususlara benzer şekilde İsa&rsquo;yı kendi ruhu olarak ilan etmesinin sebebi de onu diğer ruhlar arasından se&ccedil;miş olmasıdır. Bu konu onun yaratılmış olması ger&ccedil;ekliğini zedelemez. İsa&rsquo;da diğer peygamberler gibi Allah&rsquo;ın yaratığı idi ve onun y&ouml;nlendirmesiyle rol&uuml;n&uuml; oynuyordu.[10] İmam burada &ouml;nemli bir noktaya işaret etmektedir: Allah bazen herkeste veya bir&ccedil;ok bireyde bulunan bir &ouml;zelliği bir takım deliller nedeniyle bir şey veya bir bireyde belirgin kılar, ama bu, s&ouml;z konusu &ouml;zelliğin diğer şahıslarda bulunmadığı anlamına gelmez. &Ouml;rnek:</p>\r\n\r\n<p>\r\n	1. T&uuml;m evren Allah&rsquo;ın olmasına karşın[11]O, Mekke şehrinde k&uuml;&ccedil;&uuml;k bir alanı belirgin kılmış ve orasını &ldquo;evim&rdquo;[12] sıfatıyla kendi evi olarak ilan etmiştir.</p>\r\n\r\n<p>\r\n	2. Kur&rsquo;an&rsquo;ın a&ccedil;ık&ccedil;a buyurmasıyla t&uuml;m peygamberler ve melekler Allah&rsquo;ın se&ccedil;ilmiş yaratıkları olmasına rağmen[13], bu kutsal kitabın bir başka yerinde peygamberlerden bir grubun belirgin olarak se&ccedil;ildiği ilan edilmiştir.[14]</p>\r\n\r\n<p>\r\n	3. Son olarak, ilahi ruh t&uuml;m peygamberlere verilmesine ve onların ve hatta diğer imanlı şahısların Allah tarafından bir ruhla desteklenmesine karşın[15], bu &ouml;zellik Hz İsa hakkında ve ondan &ouml;nce de Hz &Acirc;dem bağlamında[16]&nbsp; bu belirgin bir şekilde ilan edilmiştir.</p>\r\n\r\n<p>\r\n	Bu esas uyarınca Hz İsa&rsquo;nın &ldquo;ruhullah&rdquo; olmasını onu Tanrıya benzer kılacak ve Tanrının bir c&uuml;z&uuml;n&uuml;n kendinde cisimleştiğini &ccedil;ağrıştıracak bir &ouml;zellik olarak algılamamak gerekir.[17]</p>\r\n\r\n<p>\r\n	Hz İsa&rsquo;nın beşikteyken ilk s&ouml;z&uuml; &ldquo;ben rabbimin kuluyum&rdquo;[18] idi. Kendisi misyonunun son d&ouml;neminde de Allah&rsquo;a ş&ouml;yle hitap etmiştir: Ben takip&ccedil;ilerime benim ve sizin rabbiniz olan Allah&rsquo;a ibadet edin diye s&ouml;yledim.[19] Sen benim kalbimden haberdarsın ve ben senin ilmine ulaşamam.[20] Hz İsa bu şekilde kendi kulluk mertebesini ilan etmiştir. Bu ilahi peygamber babasız yaratılmıştır. Nitekim &Acirc;dem de babasız ve annesiz olarak yaratılmıştı.&nbsp; Bu esas uyarınca t&uuml;m insanların yaratılması Allah tarafından bir mucize olsa da bu mucize bu iki şahıs hakkında daha belirgin kılınmıştır. Bu nedenle Allah, peygamberleri arasında bu iki şahsı belirgin kılmış ve onları kendi ruhuna isnat etmiştir. Elbette Allah istediği her kuluna kendi ruhundan &uuml;fleyebilir.[21]</p>\r\n\r\n<p>\r\n	Sorunuzun ikinci b&ouml;l&uuml;m&uuml; 17684 (Site: tr17361) yanıtta yer almaktadır. Arzu ederseniz okuyabilirsiniz.</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Nisa Suresi, 171. ayet.</p>\r\n\r\n<p>\r\n	[2] İsra Suresi, 85. ayet: &quot; وَ یَسْئَلُونَکَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّی وَ ما أُوتیتُمْ مِنَ الْعِلْمِ إِلاَّ قَلیلا&quot;.</p>\r\n\r\n<p>\r\n	[3] Nahl Suresi, 102. ayet; Meryem Suresi, 17. ayet; Şuara Suresi, 193. ayet&hellip;</p>\r\n\r\n<p>\r\n	[4] Şura Suresi, 52. ayet.</p>\r\n\r\n<p>\r\n	[5] M&uuml;cadele Suresi, 22. ayet; Bakara Suresi, 87. ayet.</p>\r\n\r\n<p>\r\n	[6] Nisa Suresi, 171. ayet: &quot;وَ رُوحٌ مِنْه&rlm;&quot;.</p>\r\n\r\n<p>\r\n	[7] Bakara Suresi, 87 ve 253. ayet: &quot;وَ آتَیْنا عیسَى ابْنَ مَرْیَمَ الْبَیِّناتِ وَ أَیَّدْناهُ بِرُوحِ الْقُدُس&rlm;&quot;.</p>\r\n\r\n<p>\r\n	[8] Elbette bazı Hıristiyan m&uuml;tekellimler teslise tapmayı kabul etmemekte ve bir takım yorum ve teviller ile kendilerinin muvahhit olduğunu ispat etmeye &ccedil;alışmaktadır. Ger&ccedil;ek Hıristiyanların Allah&rsquo;a taptıklarını bilmeliyiz. Bu husus, &Acirc;li İmran suresinin 64. ayetinde belirtilmiştir.</p>\r\n\r\n<p>\r\n	[9] Kuleyni, Muhammed bin Yakup, K&acirc;fi, c: 1, s: 133, hadis 2, Daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran, 1365 h.ş.</p>\r\n\r\n<p>\r\n	[10] a.g.e, hadis 3.</p>\r\n\r\n<p>\r\n	[11] A&rsquo;li İmran Suresi, 189. ayet: &quot;وَ لِلَّهِ مُلْکُ السَّماواتِ وَ الْأَرْض&rlm;&rdquo;. Ve benzer başka onlarca ayet daha mevcuttur.</p>\r\n\r\n<p>\r\n	[12] Bakara Suresi, 125. ayet: &quot;َ أَنْ طَهِّرا بَیْتِی&rlm;&quot;؛ حج، 26&quot;طَهِّرْ بَیْتِیَ لِلطَّائِفینَ وَ الْقائِمینَ وَ الرُّکَّعِ السُّجُود&quot;.</p>\r\n\r\n<p>\r\n	[13] Hac Suresi, 75. ayet: &quot;اللَّهُ یَصْطَفی&rlm; مِنَ الْمَلائِکَةِ رُسُلاً وَ مِنَ النَّاس&rlm;&quot;.</p>\r\n\r\n<p>\r\n	[14] A&rsquo;li İmran Suresi, 33. ayet: &quot;إِنَّ اللَّهَ اصْطَفى&rlm; آدَمَ وَ نُوحاً وَ آلَ إِبْراهیمَ وَ آلَ عِمْرانَ عَلَى الْعالَمین&rlm;&quot;; Bakara Suresi, 130. ayet: &quot;مَنْ یَرْغَبُ عَنْ مِلَّةِ إِبْراهیمَ إِلاَّ مَنْ سَفِهَ نَفْسَهُ وَ لَقَدِ اصْطَفَیْناهُ فِی الدُّنْیا...&quot;.</p>\r\n\r\n<p>\r\n	[15] M&uuml;cadele Suresi, 22. ayet: &quot;أُولئِکَ کَتَبَ فی&rlm; قُلُوبِهِمُ الْإیمانَ وَ أَیَّدَهُمْ بِرُوحٍ مِنْهُ&quot;.</p>\r\n\r\n<p>\r\n	[16] Hicr suresi, 29. ayet; Sad Suresi, 72. ayet: &quot;فَإِذا سَوَّیْتُهُ وَ نَفَخْتُ فیهِ مِنْ رُوحی&rlm; فَقَعُوا لَهُ ساجِدین&rlm;&quot;.</p>\r\n\r\n<p>\r\n	[17] Bu hususta bu sitedeki 4671. Sorunun a&ccedil;ıklamasını okuyabilirsiniz.</p>\r\n\r\n<p>\r\n	[18] Meryem Suresi, 30. ayet: &quot;قالَ إِنِّی عَبْدُ اللَّه&rlm;&quot;.</p>\r\n\r\n<p>\r\n	[19] Maide Suresi, 117. ayet: &quot;ما قُلْتُ لَهُمْ إِلاَّ ما أَمَرْتَنی&rlm; بِهِ أَنِ اعْبُدُوا اللَّهَ رَبِّی وَ رَبَّکُم&rlm;&quot;.</p>\r\n\r\n<p>\r\n	[20] Maide Suresi, 116. ayet: &quot;تَعْلَمُ ما فی&rlm; نَفْسی&rlm; وَ لا أَعْلَمُ ما فی&rlm; نَفْسِک&rlm;&quot;.</p>\r\n\r\n<p>\r\n	[21] Gafir Suresi, 15. ayet: &quot; ِ یُلْقِی الرُّوحَ مِنْ أَمْرِهِ عَلى&rlm; مَنْ یَشاءُ مِنْ عِبادِهِ &quot;.</p>\r\n','Bazı &ouml;zellikler değişik ve bir&ccedil;ok şey ve bireylerde bulunmasına karşın, bir takım deliller nedeniyle &ouml;zel bir birey veya şeyde belirgin olarak ilan edilir. &Ouml;rneğin Allah&rsquo;ın olan t&uuml;m g&ouml;kler ve yery&uuml;z&uuml; arasında K&acirc;be&rsquo;nin Allah&rsquo;ın evi olarak tanıtılması bu kabildendir. Bu anlamda t&uuml;m peygamberler ve m&uuml;min bireyler Allah&rsquo;ın ruhuna isnat edilmekle birlikte, bu istinat Hz İsa ve Hz &Acirc;dem ile ilgili olarak bu iki şahsın &ouml;zel bir şekilde yaratılması nedeniyle belirgin bir şekilde ortaya &ccedil;ıkmış ve bu esas uyarınca da Hz İsa, &ldquo;ruhullah&rdquo; olarak adlandırılmıştır. Elbette bu ad ve lakap onun kulluğuna bir halel ve noksanlık getirmemiş ve onu ul&ucirc;hiyet mertebesine &ccedil;ıkarmamıştır.&nbsp;','&nbsp;Kur&rsquo;an-ı Kerim&rsquo;de bu ilahi peygamberi tanıtma noktasında mevcut olan ayet ş&ouml;yle buyurmaktadır: Ey Kitab ehli! Dininizde sınırları aşmayın ve Allah hakkında ancak hakkı s&ouml;yleyin. Meryem oğlu İsa Mesih, ancak Allah&rsquo;ın peygamberi, Meryem&rsquo;e ulaştırdığı (emriyle onda var ettiği) kelimesi ve kendisinden bir ruhtur. &Ouml;yleyse Allah&rsquo;a ve peygamberlerine iman edin, &ldquo;(Allah) &uuml;&ccedil;t&uuml;r&rdquo; demeyin. Kendi iyiliğiniz i&ccedil;in buna son verin. Allah, ancak bir tek il&acirc;htır. O, &ccedil;ocuk sahibi olmaktan uzaktır. G&ouml;klerdeki her şey, yerdeki her şey O&rsquo;nundur. Vekil olarak Allah yeter.[1]&nbsp; Bu ayete istinatta bulunarak ruhullah kelimesi, Hz İsa&rsquo;nın isimlerinden biri sıfatıyla İslami metinlerde kullanılmıştır. &Ouml;te taraftan Kur&rsquo;an-ı Kerim&rsquo;in a&ccedil;ık&ccedil;a belirtmesiyle ruh az insani bir bilgiyle t&uuml;m y&ouml;nlerinin bilinebileceği konulardan değildir.[2] Bununla birlikte Kur&rsquo;an&rsquo;da ruh kelimesini değişik manalarda kullanan bir&ccedil;ok ayete rastlamaktayız ve bunların arasında ortak bir nokta bulunabilir. Kur&rsquo;an&rsquo;daki ruh kelimesinin bazı manaları şunlardır:\r\n\r\n\r\n	1. Allah&rsquo;ın mesajını peygamberlere ulaştıran yakın melek.[3] &nbsp;\r\n\r\n\r\n	2. Semavi kitap.[4]\r\n\r\n\r\n	3. Allah tarafından kullarına g&ouml;nderilmiş gaybi yardım.[5]\r\n\r\n\r\n	4. Hz İsa&rsquo;nın bir &ouml;zelliği.\r\n\r\n\r\n	Son numune bağlamında Kur&rsquo;an&rsquo;da bir defa Hz İsa&rsquo;nın Allah&rsquo;ın ruhu olarak adlandırıldığını[6] ve başka bir yerde de onun &ldquo;Kutsal Ruh&rdquo; ile desteklendiğini[7] g&ouml;zlemlemekteyiz. Tabirdeki bu ihtilafın niteliği bizim i&ccedil;in a&ccedil;ık olmayan ruhun değişik y&ouml;nlerine matuf olabilir. Şayet b&uuml;t&uuml;n bu belirtilen hususlar kendi başına herhangi bir ipham ve soru yaratmayabilirdi, ama Hıristiyanların &ouml;zel inan&ccedil;ları ve &ouml;zellikle teslis inancı[8] onların bu ayetlerden istifade ederek, Kur&rsquo;an&rsquo;ın da Hz İsa&rsquo;nın bir takım &ouml;zelliklere sahip olduğunu kabul ettiğini, onu kadim bildiğini, Allah&rsquo;ın yaratığı bilmediğini ve Allah&rsquo;ın oğlu bildiğine dair Hıristiyanların inancını takviye ettiğini iddia ederek M&uuml;sl&uuml;manlara bir takım hususları kabul ettirmeye yeltenmesine neden oldu.\r\n\r\n\r\n	Bu konuların eskiden beri dile getirildiği ve Masum &ouml;nderlerimizin de bu t&uuml;r iddialar karşısında takip&ccedil;ilerini uygun cevaplarla bilgilendirdiklerini bilmeliyiz. Aşağıdaki iki numuneye dikkat ediniz:\r\n\r\n\r\n	1. Hamran, İmam Sadık&rsquo;tan &ldquo;Ondan bir ruh&rdquo; ayeti ile ilgili olarak bir a&ccedil;ıklama ister. İmam cevap olarak ş&ouml;yle buyurur: Bu ruhtan kasıt, yaratılmış bir varlıktır ve Allah onu &Acirc;dem ve İsa&rsquo;nın varlığına koymuştur.[9] Bu şekilde İmam, &ldquo;eğer Allah&rsquo;ın ruhu bir fertte olursa, kesinlikle o da kendi tanrısı gibi ezeli ve ebedi olacaktır&rdquo; diye &ouml;ne s&uuml;r&uuml;len ş&uuml;pheyi ortadan kaldırmaktadır.\r\n\r\n\r\n	2. İmam Sadık (a.s) bu hususla bağlantılı olarak başka bir yerde Muhammed b. M&uuml;slim&rsquo;e verdiği cevapta ş&ouml;yle buyurmaktadır: Allah evler arasından K&acirc;be&rsquo;yi se&ccedil;tiği ve orası benim evimdir dediği gibi, bir peygamberi (İbrahim) de diğer peygamberler arasından se&ccedil;miş ve o benim dostumdur demiştir. Aynı şekilde diğer hususlara benzer şekilde İsa&rsquo;yı kendi ruhu olarak ilan etmesinin sebebi de onu diğer ruhlar arasından se&ccedil;miş olmasıdır. Bu konu onun yaratılmış olması ger&ccedil;ekliğini zedelemez. İsa&rsquo;da diğer peygamberler gibi Allah&rsquo;ın yaratığı idi ve onun y&ouml;nlendirmesiyle rol&uuml;n&uuml; oynuyordu.[10] İmam burada &ouml;nemli bir noktaya işaret etmektedir: Allah bazen herkeste veya bir&ccedil;ok bireyde bulunan bir &ouml;zelliği bir takım deliller nedeniyle bir şey veya bir bireyde belirgin kılar, ama bu, s&ouml;z konusu &ouml;zelliğin diğer şahıslarda bulunmadığı anlamına gelmez. &Ouml;rnek:\r\n\r\n\r\n	1. T&uuml;m evren Allah&rsquo;ın olmasına karşın[11]O, Mekke şehrinde k&uuml;&ccedil;&uuml;k bir alanı belirgin kılmış ve orasını &ldquo;evim&rdquo;[12] sıfatıyla kendi evi olarak ilan etmiştir.\r\n\r\n\r\n	2. Kur&rsquo;an&rsquo;ın a&ccedil;ık&ccedil;a buyurmasıyla t&uuml;m peygamberler ve melekler Allah&rsquo;ın se&ccedil;ilmiş yaratıkları olmasına rağmen[13], bu kutsal kitabın bir başka yerinde peygamberlerden bir grubun belirgin olarak se&ccedil;ildiği ilan edilmiştir.[14]\r\n\r\n\r\n	3. Son olarak, ilahi ruh t&uuml;m peygamberlere verilmesine ve onların ve hatta diğer imanlı şahısların Allah tarafından bir ruhla desteklenmesine karşın[15], bu &ouml;zellik Hz İsa hakkında ve ondan &ouml;nce de Hz &Acirc;dem bağlamında[16]&nbsp; bu belirgin bir şekilde ilan edilmiştir.\r\n\r\n\r\n	Bu esas uyarınca Hz İsa&rsquo;nın &ldquo;ruhullah&rdquo; olmasını onu Tanrıya benzer kılacak ve Tanrının bir c&uuml;z&uuml;n&uuml;n kendinde cisimleştiğini &ccedil;ağrıştıracak bir &ouml;zellik olarak algılamamak gerekir.[17]\r\n\r\n\r\n	Hz İsa&rsquo;nın beşikteyken ilk s&ouml;z&uuml; &ldquo;ben rabbimin kuluyum&rdquo;[18] idi. Kendisi misyonunun son d&ouml;neminde de Allah&rsquo;a ş&ouml;yle hitap etmiştir: Ben takip&ccedil;ilerime benim ve sizin rabbiniz olan Allah&rsquo;a ibadet edin diye s&ouml;yledim.[19] Sen benim kalbimden haberdarsın ve ben senin ilmine ulaşamam.[20] Hz İsa bu şekilde kendi kulluk mertebesini ilan etmiştir. Bu ilahi peygamber babasız yaratılmıştır. Nitekim &Acirc;dem de babasız ve annesiz olarak yaratılmıştı.&nbsp; Bu esas uyarınca t&uuml;m insanların yaratılması Allah tarafından bir mucize olsa da bu mucize bu iki şahıs hakkında daha belirgin kılınmıştır. Bu nedenle Allah, peygamberleri arasında bu iki şahsı belirgin kılmış ve onları kendi ruhuna isnat etmiştir. Elbette Allah istediği her kuluna kendi ruhundan &uuml;fleyebilir.[21]\r\n\r\n\r\n	Sorunuzun ikinci b&ouml;l&uuml;m&uuml; 17684 (Site: tr17361) yanıtta yer almaktadır. Arzu ederseniz okuyabilirsiniz.\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Nisa Suresi, 171. ayet.\r\n\r\n\r\n	[2] İsra Suresi, 85. ayet: &quot; وَ یَسْئَلُونَکَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّی وَ ما أُوتیتُمْ مِنَ الْعِلْمِ إِلاَّ قَلیلا&quot;.\r\n\r\n\r\n	[3] Nahl Suresi, 102. ayet; Meryem Suresi, 17. ayet; Şuara Suresi, 193. ayet&hellip;\r\n\r\n\r\n	[4] Şura Suresi, 52. ayet.\r\n\r\n\r\n	[5] M&uuml;cadele Suresi, 22. ayet; Bakara Suresi, 87. ayet.\r\n\r\n\r\n	[6] Nisa Suresi, 171. ayet: &quot;وَ رُوحٌ مِنْه&rlm;&quot;.\r\n\r\n\r\n	[7] Bakara Suresi, 87 ve 253. ayet: &quot;وَ آتَیْنا عیسَى ابْنَ مَرْیَمَ الْبَیِّناتِ وَ أَیَّدْناهُ بِرُوحِ الْقُدُس&rlm;&quot;.\r\n\r\n\r\n	[8] Elbette bazı Hıristiyan m&uuml;tekellimler teslise tapmayı kabul etmemekte ve bir takım yorum ve teviller ile kendilerinin muvahhit olduğunu ispat etmeye &ccedil;alışmaktadır. Ger&ccedil;ek Hıristiyanların Allah&rsquo;a taptıklarını bilmeliyiz. Bu husus, &Acirc;li İmran suresinin 64. ayetinde belirtilmiştir.\r\n\r\n\r\n	[9] Kuleyni, Muhammed bin Yakup, K&acirc;fi, c: 1, s: 133, hadis 2, Daru&rsquo;l Kutubu&rsquo;l İslamiye, Tahran, 1365 h.ş.\r\n\r\n\r\n	[10] a.g.e, hadis 3.\r\n\r\n\r\n	[11] A&rsquo;li İmran Suresi, 189. ayet: &quot;وَ لِلَّهِ مُلْکُ السَّماواتِ وَ الْأَرْض&rlm;&rdquo;. Ve benzer başka onlarca ayet daha mevcuttur.\r\n\r\n\r\n	[12] Bakara Suresi, 125. ayet: &quot;َ أَنْ طَهِّرا بَیْتِی&rlm;&quot;؛ حج، 26&quot;طَهِّرْ بَیْتِیَ لِلطَّائِفینَ وَ الْقائِمینَ وَ الرُّکَّعِ السُّجُود&quot;.\r\n\r\n\r\n	[13] Hac Suresi, 75. ayet: &quot;اللَّهُ یَصْطَفی&rlm; مِنَ الْمَلائِکَةِ رُسُلاً وَ مِنَ النَّاس&rlm;&quot;.\r\n\r\n\r\n	[14] A&rsquo;li İmran Suresi, 33. ayet: &quot;إِنَّ اللَّهَ اصْطَفى&rlm; آدَمَ وَ نُوحاً وَ آلَ إِبْراهیمَ وَ آلَ عِمْرانَ عَلَى الْعالَمین&rlm;&quot;; Bakara Suresi, 130. ayet: &quot;مَنْ یَرْغَبُ عَنْ مِلَّةِ إِبْراهیمَ إِلاَّ مَنْ سَفِهَ نَفْسَهُ وَ لَقَدِ اصْطَفَیْناهُ فِی الدُّنْیا...&quot;.\r\n\r\n\r\n	[15] M&uuml;cadele Suresi, 22. ayet: &quot;أُولئِکَ کَتَبَ فی&rlm; قُلُوبِهِمُ الْإیمانَ وَ أَیَّدَهُمْ بِرُوحٍ مِنْهُ&quot;.\r\n\r\n\r\n	[16] Hicr suresi, 29. ayet; Sad Suresi, 72. ayet: &quot;فَإِذا سَوَّیْتُهُ وَ نَفَخْتُ فیهِ مِنْ رُوحی&rlm; فَقَعُوا لَهُ ساجِدین&rlm;&quot;.\r\n\r\n\r\n	[17] Bu hususta bu sitedeki 4671. Sorunun a&ccedil;ıklamasını okuyabilirsiniz.\r\n\r\n\r\n	[18] Meryem Suresi, 30. ayet: &quot;قالَ إِنِّی عَبْدُ اللَّه&rlm;&quot;.\r\n\r\n\r\n	[19] Maide Suresi, 117. ayet: &quot;ما قُلْتُ لَهُمْ إِلاَّ ما أَمَرْتَنی&rlm; بِهِ أَنِ اعْبُدُوا اللَّهَ رَبِّی وَ رَبَّکُم&rlm;&quot;.\r\n\r\n\r\n	[20] Maide Suresi, 116. ayet: &quot;تَعْلَمُ ما فی&rlm; نَفْسی&rlm; وَ لا أَعْلَمُ ما فی&rlm; نَفْسِک&rlm;&quot;.\r\n\r\n\r\n	[21] Gafir Suresi, 15. ayet: &quot; ِ یُلْقِی الرُّوحَ مِنْ أَمْرِهِ عَلى&rlm; مَنْ یَشاءُ مِنْ عِبادِهِ &quot;.'),(254,'tr254','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Kanun eksenli her toplumda ve her kanun koyucunun g&ouml;r&uuml;ş&uuml;nde asıl kanunların uzantısında bir takım kanunların bulunması kesin bir husustur. Asıl kanunlardan sonraki merhalede yer alan kanunlar, kanundan k&ouml;t&uuml; yararlanmanın caiz oluşu manasına gelmez. Namaz, oru&ccedil; ve hac gibi y&uuml;k&uuml;ml&uuml;l&uuml;kleri her şahsın kendi hayatı d&ouml;neminde ve yaşarken yapması gerekir. İnsan yaşadığı m&uuml;ddet&ccedil;e (zorunluluk durumları hari&ccedil;) bu y&uuml;k&uuml;ml&uuml;l&uuml;kler bir başkasına y&uuml;klenemez ve bu amellerin terk edilmesi durumunda insan azaba m&uuml;stahak olur. Bu d&uuml;nyada zorluklara tahamm&uuml;l ederek kendi amel ve vazifelerini yerine getiren bir şahıs, asla kendi hayatı d&ouml;neminde hi&ccedil;bir bahane taşımaksızın vazifelerini yerine getirmeyen ve sadece &ouml;l&uuml;m&uuml;nden sonra bazı g&ouml;revleri başkası tarafından telafi edilen bir şahıs ile eşit olmaz. Orucun kefareti hakkında da ş&ouml;yle s&ouml;ylemek gerekir: A&ccedil;ları ve yoksulları doyurmak, sadece insanın itaatsizliğinin kefaretidir ve oru&ccedil; tutmak aynı şekilde bu şahsın boynunda bir bor&ccedil; olarak kalır. İnsan &ouml;ld&uuml;kten sonra eğer kaza edilmiş oru&ccedil; ve namazlarının yerine getirilmesi i&ccedil;in bir miktar para &ouml;deniyorsa, bu sadece bu ibadetsel amellerin bir kısım maslahatlarını yerine getirmek i&ccedil;indir, t&uuml;m maslahatlar i&ccedil;in değil. Bundan dolayı insanın ne kadar parası olursa olsun kendi oru&ccedil; ve namazını satın alamaz ve bu ikisinden m&uuml;stağni olamaz.&nbsp;&nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;İnsanlar kanunları yerine getirmede &uuml;&ccedil; kısma ayrılır:</p>\r\n\r\n<p>\r\n	1. Bazı insanlar tabii bir halde yer alır, asıl kanunu yerini getirme g&uuml;c&uuml; taşır ve bunu yapmak i&ccedil;in hareket eder. B&ouml;yle bireyler genellikle toplumun b&uuml;y&uuml;k kesimini oluşturur ve esasen kanun her toplumun bu b&uuml;y&uuml;k kesimi i&ccedil;in oluşturulur. İslam&rsquo;ın ilahi kanunları ve toplumdaki kanunlar bu d&uuml;zlemde oluşturulmuştur. &Ouml;rneğin kılavuzluk ve şof&ouml;rl&uuml;k kuralları toplumun trafik meselesini kolaylaştırmak i&ccedil;in bu b&uuml;y&uuml;k &ccedil;oğunluğu oluşturan kesim i&ccedil;in planlanmış ve yasalaştırılmıştır.</p>\r\n\r\n<p>\r\n	2. Bazıları, kanuna y&ouml;nelik tabii bir hal i&ccedil;inde olmaz ve bir takım durumlardan dolayı asıl kanuna riayet etmezler. Genellikle kanun koyucu bu bireyler i&ccedil;in asıl kanundan sonraki merhalede yer alan bir takım kanunları &ouml;ng&ouml;rm&uuml;şt&uuml;r. &Ouml;rneğin kırmızı ışıkta ge&ccedil;memek genel bir kanundur, ama &ouml;zel durumlarda itfaiye ara&ccedil;ları ve ambulanslar i&ccedil;in bu kanuna riayet etmek lazım değildir. İslam kanunları da diğer kanunlar gibi bir takım istisnalar taşır. Bu istisnalar, kanuna inat&ccedil;ılık ve isyan y&uuml;z&uuml;nden uymayanları kapsamaz. Y&uuml;ce Allah oru&ccedil; tutmayı emretmiştir, o halde oru&ccedil; tutmak M&uuml;sl&uuml;man&rsquo;ca bir yaşamın kanunlarından biridir. Ama kesinlikle bir grup da belirli nedenlerden &ouml;t&uuml;r&uuml; (hastalık, yolculuk ve bedensel ağır g&uuml;&ccedil;s&uuml;zl&uuml;k) bu kanunla amel edemez. İslam kanunları bu bireyleri oru&ccedil; tutmaktan muaf tutmuş ve kendileri i&ccedil;in telafi kanunları &ouml;ng&ouml;rm&uuml;şt&uuml;r. &Ouml;rneğin ramazan ayında yolculukta olan kimseler i&ccedil;in orucu kaza etmek ve sonradan yerine getirmek bu t&uuml;r kanunlardandır. Veya yolculuk esnasında namazları tabii halinden &ccedil;ıkan ve seferi hal alan insanlar da bu kabildendir. Veyahut belirli bir yaşta ekonomik olarak g&uuml;&ccedil; elde eden ama yaşlılık veya tedavisi m&uuml;mk&uuml;n olmayan bir hastalık nedeniyle hac farzını yerine getiremeyenler (yani bedensel g&uuml;&ccedil; taşımayanlar) kendileri i&ccedil;in naip tutabilirler. Her iki kanun şıkkına g&ouml;re amel etmek yani ister amelin kendisini yapmak veya onu bir şekilde telafi etmek, Allah&rsquo;ın buyruklarına g&ouml;re emel etmek sayıldığından m&uuml;min ve g&ouml;revini bilen bir insan i&ccedil;in bu a&ccedil;ıdan eşit sayılır.</p>\r\n\r\n<p>\r\n	3. Bazıları da tabii bir halde bulunur ve normal şartlarda yer alır ve de herhangi bir zorunluluk ve bahane taşımazlar, ama kanuna y&ouml;nelik isyan hali i&ccedil;inde bulunur ve kanunu yerine getirmemekte ısrar ederler. Genellikle kanun koyucu b&ouml;yle bireyler i&ccedil;in bir takım telafi eksenli kanunlar &ouml;ng&ouml;rm&uuml;şt&uuml;r. Ama bu kanunlar ikinci grup i&ccedil;in yasalaştırılmış kanunlar t&uuml;r&uuml;nden değildir; kanun koyucu bunlar i&ccedil;in cezalandırıcı y&ouml;ne sahip kanunları yasalaştırır. Bu t&uuml;r kanunların bazı &ouml;zellikleri şunlardır:</p>\r\n\r\n<p>\r\n	A. Şahsa daha fazla bir y&uuml;k&uuml;ml&uuml;l&uuml;k y&uuml;kler.</p>\r\n\r\n<p>\r\n	B. Y&uuml;k&uuml;ml&uuml; yapmakla y&uuml;k&uuml;ml&uuml; olduğu fiilin t&uuml;m olumlu etkilerinden faydalanmaz.</p>\r\n\r\n<p>\r\n	Bunun beşeri kanunlarda bir&ccedil;ok &ouml;rneği mevcuttur. Eğer bir şahıs doğal şartlarda kırmızı ışıkta ge&ccedil;erse, kendisi i&ccedil;in cezalandırıcı ağır kanunlar g&ouml;z &ouml;n&uuml;nde bulundurulmuştur. İslam kanunlarında da (kefaretin) b&ouml;yle bir yeri vardır.[1] Eğer bir şahıs tabii şartlar i&ccedil;inde yer alır ve kendi vazifesini yapmazsa, kanun onun i&ccedil;in &ouml;rnek hasebince fark eden bir takım cezalar &ouml;ng&ouml;r&uuml;r. &Ouml;rneğin bir şahıs namazını bilerek kılmazsa, bir g&uuml;naha m&uuml;rtekip olmakla birlikte[2] onun kazasını yerine getirmekle y&uuml;k&uuml;ml&uuml; olur. Eğer bir şahıs Ramazan ayı orucunu bilerek tutmazsa g&uuml;nah işlemekle birlikte, oru&ccedil; tutmadığı her g&uuml;n i&ccedil;in bir k&ouml;le &ouml;zg&uuml;rleştirmesi veya iki ay oru&ccedil; tutması veyahut altmış yoksulu veya her bir yoksula bir miktar gıda malzemesi yani buğday veya arpa cinsinden şeyler vermesi gerekir ve tutmadığı orucu da kaza etmesi gerekir.[3] B&ouml;yle bir şahıs, kesinlikle Allah&rsquo;a itaat etmek ve onun kulluğunu yerinde getirmek i&ccedil;in kendi g&ouml;revlerini yerine getiren bir insan gibi değildir. Rab karşısında c&uuml;ret ve cesaret g&ouml;stermek ve onun buyrukları mukabilinde baş eğmemek bu t&uuml;r şahısların b&uuml;y&uuml;k bir sorunudur. Tıpkı beşeri kanunların olduğu bir yerde kırmızı ışıkta ge&ccedil;en bir şahsın cezalandırılması ve bu cezalandırmadan dolayı başka bir cezaya uğramaması ama halk ve kanun nezdinde yasaları &ccedil;iğneyen bir insan olarak addedilmesi gibi. Bir şahsın bilerek terk ettiği namaz ve oru&ccedil; gibi ibadetleri kendisinin &ouml;l&uuml;m&uuml;nden sonra yerine getirmek de bu kabildendir. &Ouml;l&uuml;m&uuml;nden sonra bir şahsın amellerini yerine getirdiklerini veya bir şahsa para vererek onun niyetine bunları yaptırdıklarını varsayalım, &ouml;len şahıs namaz gibi amellerdeki mevcut t&uuml;m olumlu eser ve maslahatları elde edecek midir? Onun durumu, hayattayken bu amelleri kulluk niyetiyle yapan bir şahsın durumu gibi olur mu? Her ne kadar &ouml;len şahıs bu amellerin bir başkası tarafından yapılmasıyla s&ouml;z konusu amellerin bazı eserlerine ulaşsa da bu beşeri kanunlardaki aykırı hareket ettikten sonra bunu yapan şahıs i&ccedil;in g&ouml;z &ouml;n&uuml;nde bulundurulan cezalara benzer. Bu, asla amellerin alınıp satıldığı manasına gelmez. Bu cezaların başka bir takım maslahatları elde etmek i&ccedil;in olduğu apa&ccedil;ıktır.</p>\r\n\r\n<p>\r\n	Netice:</p>\r\n\r\n<p>\r\n	A. Yukarıdaki sınıflandırmaya binaen, normal ve doğal şartlarda bulunan insanlar eğer kendi vazifelerini yerine getirmekten y&uuml;z &ccedil;evirirlerse, bu merhalede asla Allah&rsquo;ın buyruklarını iyice yapan insanların derecesinde bulunmazlar.</p>\r\n\r\n<p>\r\n	B. Namaz, oru&ccedil; ve hac gibi y&uuml;k&uuml;ml&uuml;l&uuml;kleri her şahıs kendi hayat d&ouml;neminde ve yaşarken yapmalıdır ve insan yaşadığı m&uuml;ddet boyunca bu y&uuml;k&uuml;ml&uuml;l&uuml;kler (hac konusu hakkında belirtilen zorunluluklar dışında)[4] bir başkasına intikal etmez. Bilerek bu amelleri terk etmek, insanın bir&ccedil;ok cezaya m&uuml;stahak olmasına yol a&ccedil;ar. O halde y&uuml;k&uuml;ml&uuml;n&uuml;n hayatı d&ouml;neminde amelleri satın alması diye bir şey s&ouml;z konusu olamaz.</p>\r\n\r\n<p>\r\n	C. Oru&ccedil; gibi bazı ameller eğer bilerek terk edilirse, amelin kendisinin iade edilmesine ek olarak kefareti de verilmelidir. A&ccedil;ları ve yoksulları doyurmak, salt insanın itaatsizliğinin kefaretidir ve orucu tutmak aynı şekilde onun boynunda bir bor&ccedil; olarak kalır. Bundan dolayı ne kadar parası olursa olsun insan oru&ccedil; veya namazını satın alamaz.</p>\r\n\r\n<p>\r\n	D. Şahsın &ouml;l&uuml;m&uuml;nden sonra naiplikle onun adına birtakım amellerin yerine getirilmesi hakkında birka&ccedil; noktayı g&ouml;z &ouml;n&uuml;nde bulundurmak gerekir: Birincisi, b&ouml;yle bir şahıs kendi hayatı d&ouml;neminde bu amelleri Allah&rsquo;a itaat etmek i&ccedil;in yapan bir şahıs gibi olmaz.[5] İkincisi, b&ouml;yle bir şahsın yapılmamış amellerinin bir naip tarafından yapılması (&ouml;l&uuml;m&uuml;nden sonra yapılması) durumunda kendisi s&ouml;z konusu amellerin t&uuml;m m&uuml;spet eser ve maslahatlarına ulaşmaz. &Uuml;&ccedil;&uuml;nc&uuml;s&uuml;, bu telafi, beşeri kanunlardaki aykırı hareket etme sonrası su&ccedil;lu i&ccedil;in belirlenen cezalara tekab&uuml;l eder ve asla amellerin alınıp satılması manasına gelmez. &nbsp;</p>\r\n\r\n<p>\r\n	Bundan dolayı kanun eksenli her toplumda ve her kanun koyucunun g&ouml;r&uuml;ş&uuml;nde asıl kanunların uzantısında bir takım kanunların bulunması kesin bir husustur. Bu t&uuml;r kanunların varlığı, kanundan k&ouml;t&uuml; yararlanmanın caiz oluşu manasına gelmez. İstemeksizin ve bir takım şartlar nedeniyle kendi y&uuml;k&uuml;ml&uuml;l&uuml;klerini yerine getiremeyen şahıslar her t&uuml;r kanun a&ccedil;ısından mazeretli sayılırlar. O halde eğer bir şahıs herhangi ge&ccedil;erli bir bahaneyle belirli bir m&uuml;ddet oru&ccedil; tutma başarısını g&ouml;steremez, vefat eder ve orucu kazaya kalırsa, yerine getirilmemiş bu y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml; yerine getirmek i&ccedil;in bir miktar para vermeyle telafi edilmesi, onun ibadetlerinin satın alınması anlamına gelmez. M&uuml;sl&uuml;man bir şahsın &ouml;ld&uuml;kten sonra kaza namazlarının kılınması da bu kabildendir. Ama insan bu amelleri bilerek terk etmişse, bu amellerin başkaları tarafından şahıs hayattayken başkaları tarafından yerine getirilmesi caiz değildir ve onun &ouml;l&uuml;m&uuml;nden sonra bunu telafi ederlerse de&nbsp; bu onun bu amelleri bilerek terk etmesinin bağışlandığı manasına gelmez. Her hal&uuml;karda insan &ouml;ld&uuml;kten sonra eğer kendisinin kaza oru&ccedil; ve namazlarını yerine getirmek i&ccedil;in bir miktar para veriliyorsa, bu sadece bu amellerin bazı olumlu eserlerini elde etmek i&ccedil;indir, t&uuml;m&uuml;n&uuml; değil.&nbsp; Bundan dolayı insanın ne kadar parası olursa olsun oru&ccedil; ve namazlarını satın alması ve bu ikisinden m&uuml;stağni olması m&uuml;mk&uuml;n değildir.&nbsp;&nbsp;&nbsp; &nbsp;<br />\r\n	------------<br />\r\n	[1] سمیت الکَفَّاراتُ کفَّاراتٍ لأَنها تُکَفِّرُ الذنوبَ أَی تسترها (Kefarete kefaret denmesi onun g&uuml;nahları &ouml;rtmesi ve telafi etmesi sebebiyledir) Lisanu&rsquo;l Arap, c: 5, s: 148.</p>\r\n\r\n<p>\r\n	[2] K&acirc;fi, c: 2, s: 267, بَابُ مَنْ حَافَظَ عَلَى صَلَاتِهِ أَوْ ضَیَّعَهَا.</p>\r\n\r\n<p>\r\n	[3] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 2, s. 928.</p>\r\n\r\n<p>\r\n	[4] Levami&rsquo;i Sahipgarani, c: 8, s: 82: انّ امیر المؤمنین صلوات اللَّه علیه امر شیخا کبیرا لم یحجّ قطّ و لم یطق الحجّ لکبره ان یجهّز رجلا یحجّ عنه).</p>\r\n\r\n<p>\r\n	[5]Y&uuml;ce Allah Hadid suresinin 10. ayetinde zorluk anında infak edenler ile rahatlık ve ferahlık anında infak edenlerin arasındaki fark hakkında ş&ouml;yle buyuruyor: &ldquo;Size ne oluyor da, Allah yolunda harcama yapmıyorsunuz? H&acirc;lbuki g&ouml;klerin ve yerin mirası Allah&rsquo;ındır. İ&ccedil;inizden, fetihten (Mekke fethinden) &ouml;nce harcayanlar ve savaşanlar, (diğerleri ile) bir değildir. Onların derecesi, sonradan harcayan ve savaşanlardan daha y&uuml;ksektir. Bununla beraber Allah, hepsine de en g&uuml;zel olanı (cenneti) va&rsquo;detmiştir. Allah, b&uuml;t&uuml;n yaptıklarınızdan hakkıyla haberdardır.&rdquo;</p>\r\n','Kanun eksenli her toplumda ve her kanun koyucunun g&ouml;r&uuml;ş&uuml;nde asıl kanunların uzantısında bir takım kanunların bulunması kesin bir husustur. Asıl kanunlardan sonraki merhalede yer alan kanunlar, kanundan k&ouml;t&uuml; yararlanmanın caiz oluşu manasına gelmez. Namaz, oru&ccedil; ve hac gibi y&uuml;k&uuml;ml&uuml;l&uuml;kleri her şahsın kendi hayatı d&ouml;neminde ve yaşarken yapması gerekir. İnsan yaşadığı m&uuml;ddet&ccedil;e (zorunluluk durumları hari&ccedil;) bu y&uuml;k&uuml;ml&uuml;l&uuml;kler bir başkasına y&uuml;klenemez ve bu amellerin terk edilmesi durumunda insan azaba m&uuml;stahak olur. Bu d&uuml;nyada zorluklara tahamm&uuml;l ederek kendi amel ve vazifelerini yerine getiren bir şahıs, asla kendi hayatı d&ouml;neminde hi&ccedil;bir bahane taşımaksızın vazifelerini yerine getirmeyen ve sadece &ouml;l&uuml;m&uuml;nden sonra bazı g&ouml;revleri başkası tarafından telafi edilen bir şahıs ile eşit olmaz. Orucun kefareti hakkında da ş&ouml;yle s&ouml;ylemek gerekir: A&ccedil;ları ve yoksulları doyurmak, sadece insanın itaatsizliğinin kefaretidir ve oru&ccedil; tutmak aynı şekilde bu şahsın boynunda bir bor&ccedil; olarak kalır. İnsan &ouml;ld&uuml;kten sonra eğer kaza edilmiş oru&ccedil; ve namazlarının yerine getirilmesi i&ccedil;in bir miktar para &ouml;deniyorsa, bu sadece bu ibadetsel amellerin bir kısım maslahatlarını yerine getirmek i&ccedil;indir, t&uuml;m maslahatlar i&ccedil;in değil. Bundan dolayı insanın ne kadar parası olursa olsun kendi oru&ccedil; ve namazını satın alamaz ve bu ikisinden m&uuml;stağni olamaz.&nbsp;&nbsp;','&nbsp;İnsanlar kanunları yerine getirmede &uuml;&ccedil; kısma ayrılır:\r\n\r\n\r\n	1. Bazı insanlar tabii bir halde yer alır, asıl kanunu yerini getirme g&uuml;c&uuml; taşır ve bunu yapmak i&ccedil;in hareket eder. B&ouml;yle bireyler genellikle toplumun b&uuml;y&uuml;k kesimini oluşturur ve esasen kanun her toplumun bu b&uuml;y&uuml;k kesimi i&ccedil;in oluşturulur. İslam&rsquo;ın ilahi kanunları ve toplumdaki kanunlar bu d&uuml;zlemde oluşturulmuştur. &Ouml;rneğin kılavuzluk ve şof&ouml;rl&uuml;k kuralları toplumun trafik meselesini kolaylaştırmak i&ccedil;in bu b&uuml;y&uuml;k &ccedil;oğunluğu oluşturan kesim i&ccedil;in planlanmış ve yasalaştırılmıştır.\r\n\r\n\r\n	2. Bazıları, kanuna y&ouml;nelik tabii bir hal i&ccedil;inde olmaz ve bir takım durumlardan dolayı asıl kanuna riayet etmezler. Genellikle kanun koyucu bu bireyler i&ccedil;in asıl kanundan sonraki merhalede yer alan bir takım kanunları &ouml;ng&ouml;rm&uuml;şt&uuml;r. &Ouml;rneğin kırmızı ışıkta ge&ccedil;memek genel bir kanundur, ama &ouml;zel durumlarda itfaiye ara&ccedil;ları ve ambulanslar i&ccedil;in bu kanuna riayet etmek lazım değildir. İslam kanunları da diğer kanunlar gibi bir takım istisnalar taşır. Bu istisnalar, kanuna inat&ccedil;ılık ve isyan y&uuml;z&uuml;nden uymayanları kapsamaz. Y&uuml;ce Allah oru&ccedil; tutmayı emretmiştir, o halde oru&ccedil; tutmak M&uuml;sl&uuml;man&rsquo;ca bir yaşamın kanunlarından biridir. Ama kesinlikle bir grup da belirli nedenlerden &ouml;t&uuml;r&uuml; (hastalık, yolculuk ve bedensel ağır g&uuml;&ccedil;s&uuml;zl&uuml;k) bu kanunla amel edemez. İslam kanunları bu bireyleri oru&ccedil; tutmaktan muaf tutmuş ve kendileri i&ccedil;in telafi kanunları &ouml;ng&ouml;rm&uuml;şt&uuml;r. &Ouml;rneğin ramazan ayında yolculukta olan kimseler i&ccedil;in orucu kaza etmek ve sonradan yerine getirmek bu t&uuml;r kanunlardandır. Veya yolculuk esnasında namazları tabii halinden &ccedil;ıkan ve seferi hal alan insanlar da bu kabildendir. Veyahut belirli bir yaşta ekonomik olarak g&uuml;&ccedil; elde eden ama yaşlılık veya tedavisi m&uuml;mk&uuml;n olmayan bir hastalık nedeniyle hac farzını yerine getiremeyenler (yani bedensel g&uuml;&ccedil; taşımayanlar) kendileri i&ccedil;in naip tutabilirler. Her iki kanun şıkkına g&ouml;re amel etmek yani ister amelin kendisini yapmak veya onu bir şekilde telafi etmek, Allah&rsquo;ın buyruklarına g&ouml;re emel etmek sayıldığından m&uuml;min ve g&ouml;revini bilen bir insan i&ccedil;in bu a&ccedil;ıdan eşit sayılır.\r\n\r\n\r\n	3. Bazıları da tabii bir halde bulunur ve normal şartlarda yer alır ve de herhangi bir zorunluluk ve bahane taşımazlar, ama kanuna y&ouml;nelik isyan hali i&ccedil;inde bulunur ve kanunu yerine getirmemekte ısrar ederler. Genellikle kanun koyucu b&ouml;yle bireyler i&ccedil;in bir takım telafi eksenli kanunlar &ouml;ng&ouml;rm&uuml;şt&uuml;r. Ama bu kanunlar ikinci grup i&ccedil;in yasalaştırılmış kanunlar t&uuml;r&uuml;nden değildir; kanun koyucu bunlar i&ccedil;in cezalandırıcı y&ouml;ne sahip kanunları yasalaştırır. Bu t&uuml;r kanunların bazı &ouml;zellikleri şunlardır:\r\n\r\n\r\n	A. Şahsa daha fazla bir y&uuml;k&uuml;ml&uuml;l&uuml;k y&uuml;kler.\r\n\r\n\r\n	B. Y&uuml;k&uuml;ml&uuml; yapmakla y&uuml;k&uuml;ml&uuml; olduğu fiilin t&uuml;m olumlu etkilerinden faydalanmaz.\r\n\r\n\r\n	Bunun beşeri kanunlarda bir&ccedil;ok &ouml;rneği mevcuttur. Eğer bir şahıs doğal şartlarda kırmızı ışıkta ge&ccedil;erse, kendisi i&ccedil;in cezalandırıcı ağır kanunlar g&ouml;z &ouml;n&uuml;nde bulundurulmuştur. İslam kanunlarında da (kefaretin) b&ouml;yle bir yeri vardır.[1] Eğer bir şahıs tabii şartlar i&ccedil;inde yer alır ve kendi vazifesini yapmazsa, kanun onun i&ccedil;in &ouml;rnek hasebince fark eden bir takım cezalar &ouml;ng&ouml;r&uuml;r. &Ouml;rneğin bir şahıs namazını bilerek kılmazsa, bir g&uuml;naha m&uuml;rtekip olmakla birlikte[2] onun kazasını yerine getirmekle y&uuml;k&uuml;ml&uuml; olur. Eğer bir şahıs Ramazan ayı orucunu bilerek tutmazsa g&uuml;nah işlemekle birlikte, oru&ccedil; tutmadığı her g&uuml;n i&ccedil;in bir k&ouml;le &ouml;zg&uuml;rleştirmesi veya iki ay oru&ccedil; tutması veyahut altmış yoksulu veya her bir yoksula bir miktar gıda malzemesi yani buğday veya arpa cinsinden şeyler vermesi gerekir ve tutmadığı orucu da kaza etmesi gerekir.[3] B&ouml;yle bir şahıs, kesinlikle Allah&rsquo;a itaat etmek ve onun kulluğunu yerinde getirmek i&ccedil;in kendi g&ouml;revlerini yerine getiren bir insan gibi değildir. Rab karşısında c&uuml;ret ve cesaret g&ouml;stermek ve onun buyrukları mukabilinde baş eğmemek bu t&uuml;r şahısların b&uuml;y&uuml;k bir sorunudur. Tıpkı beşeri kanunların olduğu bir yerde kırmızı ışıkta ge&ccedil;en bir şahsın cezalandırılması ve bu cezalandırmadan dolayı başka bir cezaya uğramaması ama halk ve kanun nezdinde yasaları &ccedil;iğneyen bir insan olarak addedilmesi gibi. Bir şahsın bilerek terk ettiği namaz ve oru&ccedil; gibi ibadetleri kendisinin &ouml;l&uuml;m&uuml;nden sonra yerine getirmek de bu kabildendir. &Ouml;l&uuml;m&uuml;nden sonra bir şahsın amellerini yerine getirdiklerini veya bir şahsa para vererek onun niyetine bunları yaptırdıklarını varsayalım, &ouml;len şahıs namaz gibi amellerdeki mevcut t&uuml;m olumlu eser ve maslahatları elde edecek midir? Onun durumu, hayattayken bu amelleri kulluk niyetiyle yapan bir şahsın durumu gibi olur mu? Her ne kadar &ouml;len şahıs bu amellerin bir başkası tarafından yapılmasıyla s&ouml;z konusu amellerin bazı eserlerine ulaşsa da bu beşeri kanunlardaki aykırı hareket ettikten sonra bunu yapan şahıs i&ccedil;in g&ouml;z &ouml;n&uuml;nde bulundurulan cezalara benzer. Bu, asla amellerin alınıp satıldığı manasına gelmez. Bu cezaların başka bir takım maslahatları elde etmek i&ccedil;in olduğu apa&ccedil;ıktır.\r\n\r\n\r\n	Netice:\r\n\r\n\r\n	A. Yukarıdaki sınıflandırmaya binaen, normal ve doğal şartlarda bulunan insanlar eğer kendi vazifelerini yerine getirmekten y&uuml;z &ccedil;evirirlerse, bu merhalede asla Allah&rsquo;ın buyruklarını iyice yapan insanların derecesinde bulunmazlar.\r\n\r\n\r\n	B. Namaz, oru&ccedil; ve hac gibi y&uuml;k&uuml;ml&uuml;l&uuml;kleri her şahıs kendi hayat d&ouml;neminde ve yaşarken yapmalıdır ve insan yaşadığı m&uuml;ddet boyunca bu y&uuml;k&uuml;ml&uuml;l&uuml;kler (hac konusu hakkında belirtilen zorunluluklar dışında)[4] bir başkasına intikal etmez. Bilerek bu amelleri terk etmek, insanın bir&ccedil;ok cezaya m&uuml;stahak olmasına yol a&ccedil;ar. O halde y&uuml;k&uuml;ml&uuml;n&uuml;n hayatı d&ouml;neminde amelleri satın alması diye bir şey s&ouml;z konusu olamaz.\r\n\r\n\r\n	C. Oru&ccedil; gibi bazı ameller eğer bilerek terk edilirse, amelin kendisinin iade edilmesine ek olarak kefareti de verilmelidir. A&ccedil;ları ve yoksulları doyurmak, salt insanın itaatsizliğinin kefaretidir ve orucu tutmak aynı şekilde onun boynunda bir bor&ccedil; olarak kalır. Bundan dolayı ne kadar parası olursa olsun insan oru&ccedil; veya namazını satın alamaz.\r\n\r\n\r\n	D. Şahsın &ouml;l&uuml;m&uuml;nden sonra naiplikle onun adına birtakım amellerin yerine getirilmesi hakkında birka&ccedil; noktayı g&ouml;z &ouml;n&uuml;nde bulundurmak gerekir: Birincisi, b&ouml;yle bir şahıs kendi hayatı d&ouml;neminde bu amelleri Allah&rsquo;a itaat etmek i&ccedil;in yapan bir şahıs gibi olmaz.[5] İkincisi, b&ouml;yle bir şahsın yapılmamış amellerinin bir naip tarafından yapılması (&ouml;l&uuml;m&uuml;nden sonra yapılması) durumunda kendisi s&ouml;z konusu amellerin t&uuml;m m&uuml;spet eser ve maslahatlarına ulaşmaz. &Uuml;&ccedil;&uuml;nc&uuml;s&uuml;, bu telafi, beşeri kanunlardaki aykırı hareket etme sonrası su&ccedil;lu i&ccedil;in belirlenen cezalara tekab&uuml;l eder ve asla amellerin alınıp satılması manasına gelmez. &nbsp;\r\n\r\n\r\n	Bundan dolayı kanun eksenli her toplumda ve her kanun koyucunun g&ouml;r&uuml;ş&uuml;nde asıl kanunların uzantısında bir takım kanunların bulunması kesin bir husustur. Bu t&uuml;r kanunların varlığı, kanundan k&ouml;t&uuml; yararlanmanın caiz oluşu manasına gelmez. İstemeksizin ve bir takım şartlar nedeniyle kendi y&uuml;k&uuml;ml&uuml;l&uuml;klerini yerine getiremeyen şahıslar her t&uuml;r kanun a&ccedil;ısından mazeretli sayılırlar. O halde eğer bir şahıs herhangi ge&ccedil;erli bir bahaneyle belirli bir m&uuml;ddet oru&ccedil; tutma başarısını g&ouml;steremez, vefat eder ve orucu kazaya kalırsa, yerine getirilmemiş bu y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml; yerine getirmek i&ccedil;in bir miktar para vermeyle telafi edilmesi, onun ibadetlerinin satın alınması anlamına gelmez. M&uuml;sl&uuml;man bir şahsın &ouml;ld&uuml;kten sonra kaza namazlarının kılınması da bu kabildendir. Ama insan bu amelleri bilerek terk etmişse, bu amellerin başkaları tarafından şahıs hayattayken başkaları tarafından yerine getirilmesi caiz değildir ve onun &ouml;l&uuml;m&uuml;nden sonra bunu telafi ederlerse de&nbsp; bu onun bu amelleri bilerek terk etmesinin bağışlandığı manasına gelmez. Her hal&uuml;karda insan &ouml;ld&uuml;kten sonra eğer kendisinin kaza oru&ccedil; ve namazlarını yerine getirmek i&ccedil;in bir miktar para veriliyorsa, bu sadece bu amellerin bazı olumlu eserlerini elde etmek i&ccedil;indir, t&uuml;m&uuml;n&uuml; değil.&nbsp; Bundan dolayı insanın ne kadar parası olursa olsun oru&ccedil; ve namazlarını satın alması ve bu ikisinden m&uuml;stağni olması m&uuml;mk&uuml;n değildir.&nbsp;&nbsp;&nbsp; &nbsp;\r\n	------------\r\n	[1] سمیت الکَفَّاراتُ کفَّاراتٍ لأَنها تُکَفِّرُ الذنوبَ أَی تسترها (Kefarete kefaret denmesi onun g&uuml;nahları &ouml;rtmesi ve telafi etmesi sebebiyledir) Lisanu&rsquo;l Arap, c: 5, s: 148.\r\n\r\n\r\n	[2] K&acirc;fi, c: 2, s: 267, بَابُ مَنْ حَافَظَ عَلَى صَلَاتِهِ أَوْ ضَیَّعَهَا.\r\n\r\n\r\n	[3] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 2, s. 928.\r\n\r\n\r\n	[4] Levami&rsquo;i Sahipgarani, c: 8, s: 82: انّ امیر المؤمنین صلوات اللَّه علیه امر شیخا کبیرا لم یحجّ قطّ و لم یطق الحجّ لکبره ان یجهّز رجلا یحجّ عنه).\r\n\r\n\r\n	[5]Y&uuml;ce Allah Hadid suresinin 10. ayetinde zorluk anında infak edenler ile rahatlık ve ferahlık anında infak edenlerin arasındaki fark hakkında ş&ouml;yle buyuruyor: &ldquo;Size ne oluyor da, Allah yolunda harcama yapmıyorsunuz? H&acirc;lbuki g&ouml;klerin ve yerin mirası Allah&rsquo;ındır. İ&ccedil;inizden, fetihten (Mekke fethinden) &ouml;nce harcayanlar ve savaşanlar, (diğerleri ile) bir değildir. Onların derecesi, sonradan harcayan ve savaşanlardan daha y&uuml;ksektir. Bununla beraber Allah, hepsine de en g&uuml;zel olanı (cenneti) va&rsquo;detmiştir. Allah, b&uuml;t&uuml;n yaptıklarınızdan hakkıyla haberdardır.&rdquo;'),(255,'tr270','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İslam dininin h&uuml;k&uuml;m ve buyrukları iki alanda icra edilir. Bazıları ferdi ameller ve bazıları da toplumsal meseleler alanına girer. Ferdi ameller her toplumda uygulanabilir; yani eğer bir M&uuml;sl&uuml;man İslam h&uuml;k&uuml;m ve buyruklarını ferdi ve şahsi boyutta uygulamak isterse; &ouml;rneğin namaz kılmak ve oru&ccedil; tutmak isterse, toplum bozuk olsa da bu bozukluklar insanın ferdi amelleri i&ccedil;in ciddi bir tehdit oluşturamaz. İslam&rsquo;ın bir dizi buyrukları da toplumsal y&ouml;n taşır ve ancak bir t&uuml;r toplumsal muhitte uygulanabilir. İnsan toplumsal bir varlık olduğundan ve işi ve g&uuml;c&uuml; toplumla olduğundan, &ccedil;aresiz olarak toplumda yer almalı ve ihtiya&ccedil;larını toplumda aramalıdır. G&ouml;revlerin bu boyutunda insan, g&uuml;c&uuml; oranında ve edebildiğince normları savunmak ve anormalliklerin karşısında durmakla y&uuml;k&uuml;ml&uuml;d&uuml;r. İnsan iyiliği emretmek ve k&ouml;t&uuml;l&uuml;kten sakındırmak ve de toplum karşısında sorumluluk almak doğrultusunda bu işi yapar. Eğer davranışlarının faydalı olamayacağı bir yere ulaşırsa, artık kendi g&ouml;revini yerine getirmiş sayılır. Eğer b&ouml;yle bir toplumda inanan bir insanın yaşamı, toplumun akıbetine bağlıysa ve o bir şekilde b&ouml;yle işlerle uğraşıyorsa, minimum &ouml;l&ccedil;&uuml;de kendini meşgul etmelidir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;İslam dininin h&uuml;k&uuml;m ve buyrukları iki alanda icra edilebilir. Bazıları ferdi ameller ve bazıları da toplumsal meseleler alanıyla ilgilidir. G&uuml;n&uuml;m&uuml;z d&uuml;nyası tehlikeli bir ortam oluşturmaktadır ve bu d&uuml;nyada hilek&acirc;rlık ve d&uuml;zenbazlık ahlaki değerlerin yerini almıştır. İnsan dini y&uuml;k&uuml;ml&uuml;l&uuml;k ve g&ouml;revlerini nasıl yerine getirmelidir ve toplumsal zararlardan nasıl korunmalıdır? Bu meseleyi aydınlatmak i&ccedil;in konuyu iki boyutta inceliyoruz:</p>\r\n\r\n<p>\r\n	1. İslam&rsquo;ın Ferdi H&uuml;k&uuml;mleri</p>\r\n\r\n<p>\r\n	İslam&rsquo;ın ferdi h&uuml;k&uuml;m ve buyrukları, insanı toprak &acirc;leminden yaratılışın hedefi olan saadet ve tek&acirc;m&uuml;l&uuml;n zirvesine ulaştırmak gayesiyle kutsal şeriat sahibi tarafından insanların hidayete ermesi i&ccedil;in oluşturulmuş kanunlar manzumesidir; yani yaratılışın hedef ve gayesine ulaşmak i&ccedil;in insanın bir dizi h&uuml;k&uuml;m ve y&uuml;k&uuml;ml&uuml;l&uuml;kleri yerine getirmesi gerekir. Hakeza insanın uzak durması gereken bir takım işler vardır. Bunlar uzak durulması gereken fiillerdir ve bunların yapılması durumunda insanın tek&acirc;m&uuml;l y&ouml;n&uuml;ndeki hareketi aksayacaktır. Ferdi amellerden ibaret olan bu t&uuml;r ameller her toplumda uygulanabilir; yani bir M&uuml;sl&uuml;man ferd&icirc; boyutta İslam&rsquo;ın h&uuml;k&uuml;m ve buyruklarını uygulamak isterse her ne kadar toplum bozuk olsa da bu bozukluk insanın ferdi amelleri i&ccedil;in ciddi bir tehdit oluşturamaz. B&ouml;yle bir atmosferde inanan insan g&ouml;revlerini yerine getirir. Her ne kadar b&ouml;yle bir toplumda amel ve y&uuml;k&uuml;ml&uuml;l&uuml;kleri yerine getirmek zor olsa da muhal değildir. Kur&rsquo;an-ı Kerim bu hususta ş&ouml;yle buyurmaktadır:&nbsp; Ey iman edenler! Siz kendinizi d&uuml;zeltin. Siz doğru yolda olursanız, yoldan sapan kimse size zarar veremez. Hepinizin d&ouml;n&uuml;ş&uuml; Allah&rsquo;adır. O zaman Allah, size yaptıklarınızı haber verecektir.[1] Bu ayet a&ccedil;ık&ccedil;a herkesin hesabını belirlemekte ve başkalarının sapmasının hidayete ermiş fertlerin hidayet ve imanına bir zarar ve darbe vuramayacağını, hatta sapmış fertlerin insanın yakınları olsa dahi olsa bunun değişmeyeceğini ve bundan dolayı onları takip etmemek ve insanın kendini kurtarması gerektiğini belirtmektedir. Ama insan b&ouml;yle bir toplumda imanını koruyabilmek i&ccedil;in ilahi ip Kur&rsquo;an ve Ehlibeyt&rsquo;e sarılmalı ve bu &ccedil;ok tehlikeli yolda onlardan yardım dilemelidir. Dinsel &ouml;ğretiler bu hususta bize ş&ouml;yle demektedir: Her ne zaman toplum dağılmaya y&uuml;z tutar ve durum sizin i&ccedil;in k&ouml;t&uuml; olursa, Kur&rsquo;an&rsquo;a y&ouml;nelin; zira Kur&rsquo;an saadete ermede sizin en &uuml;st&uuml;n kılavuzunuzdur:</p>\r\n\r\n<p>\r\n	&nbsp;.فَإِذَا الْتَبَسَتْ عَلَیْکُمُ الْفِتَنُ کَقِطَعِ اللَّیْلِ الْمُظْلِمِ فَعَلَیْکُمْ بِالْقُرْآنِ</p>\r\n\r\n<p>\r\n	Her kim Kur&rsquo;an &ouml;ğretilerini başucu kılavuzu yaparsa akıbeti saadeti olur; &ccedil;&uuml;nk&uuml; Kur&rsquo;an&rsquo;ın &ouml;ğretileri nurdur.[2] Tarihin her zaman b&ouml;yle olduğu, m&uuml;min ve muvahhit insanlar i&ccedil;in toplumdaki durumun zor olduğuna dikkat edilmelidir; İslam&rsquo;ın ortaya &ccedil;ıkmasından bug&uuml;ne dek ve İslam&rsquo;dan &ouml;nce ge&ccedil;miş peygamberler ve onların takip&ccedil;ileri d&ouml;neminde de durum bundan ibaretti. İnsanlık tarihi incelendiğinde insanların kaygıdan uzak bir şekilde ve barış ve huzur i&ccedil;inde ilahi h&uuml;k&uuml;mleri icra ettiği ideal bir toplumun bulunduğu bir zamanı bulmak m&uuml;mk&uuml;n değildir. Var olan her şey bundan ibaretti. Bunun i&ccedil;in Allah erlerinin h&uuml;neri, bu t&uuml;r ortamlarda kendi dinlerini korumaktır.</p>\r\n\r\n<p>\r\n	2. İslam&rsquo;ın Toplumsal H&uuml;k&uuml;mleri</p>\r\n\r\n<p>\r\n	İslam&rsquo;ın bazı kanun ve buyrukları toplumsal boyut taşır. İnsan toplumsal bir varlık olduğundan ve işi g&uuml;c&uuml; toplum ile olduğundan &ccedil;aresiz olarak toplumda yer almalı ve ihtiya&ccedil;larını toplumda gidermelidir. Bu hususta da s&ouml;ylemeliyiz ki atmosferin karanlık, hilek&acirc;rlık ve d&uuml;zenbazlıkla kirlendiği bug&uuml;nk&uuml; toplumun Hz Ali (a.s) zamanında da olduğunu s&ouml;ylemeliyiz. İmam Ali bu hususta ş&ouml;yle buyurmuştur: Ey insanlar bug&uuml;n zul&uuml;m, sitem ve nank&ouml;rl&uuml;k ile dolu bir d&ouml;nemde yaşıyoruz; hayırsever ve k&ouml;t&uuml;ler size gelmekte ve zalim zulm&uuml;n&uuml; artırmaktadır&hellip;[3] Din ve ahlak karşıtı işlere y&ouml;nelmiş b&ouml;yle bir toplumda eğer bir şahıs d&uuml;r&uuml;st olmak ve dini ve insani g&ouml;revlerini yerine getirmek isterse onu kınayacaklardır.&nbsp; İnsan iyiliği emretmek, k&ouml;t&uuml;l&uuml;kler karşısında tavır almak isterse yerilecektir. G&ouml;revlerin bu boyutunda insan g&uuml;c&uuml; olduğu ve edebildiği &ouml;l&ccedil;&uuml;de normları savunmalı ve k&ouml;t&uuml;l&uuml;kler karşısında durmalıdır. İyiliği emretmek, k&ouml;t&uuml;l&uuml;kten sakındırmak ve toplum karşısında taşıdığı mesuliyete binaen, bu işi yapar ve davranışlarının faydalı olamayacağını g&ouml;rd&uuml;ğ&uuml; bir yere ulaştığında da kendini artık vazifesini yapmış sayar. İmam Ali (a.s) b&ouml;yle koşullarda yaşayan ilahi ve m&uuml;min erler hakkında ş&ouml;yle buyurmaktadır: Ger&ccedil;ek olarak Allah&rsquo;ı isteyenler ş&ouml;yle der: Kıyameti hatırlamak ve hesap g&uuml;n&uuml;n&uuml; anımsamak ve mahşer korkusu onların g&ouml;zlerini yaşartır. Onlar halktan ka&ccedil;mış ve yalnız başına kalmışlardır. Toplum onların kalplerini ağartmıştır. O halde onlar sanki bir heyecan denizinde bulunurlar.[4] İmam Ali&rsquo;nin bu s&ouml;z&uuml; esasınca &uuml;st&uuml;n insanlar i&ccedil;in şartlar ve ortamlar fark etmektedir. Onların halktan ve toplumdan umutsuzluğa d&uuml;şt&uuml;ğ&uuml; bir ortamda bulunmaları, toplumdan uzak bir k&ouml;şede ve yalnız başına veya bastırıldıkları ve kontrol edildikleri bir ortamda yer almaları veyahut topluma s&ouml;zlerini s&ouml;yledikleri ama bir netice elde etmediklerinden susmayı tercih ettikleri bir muhitte bulunmaları muhtemeldir. İmam Ali&rsquo;nin Allah erlerini tuz g&ouml;l&uuml;nde olan kimselere benzetmesi, tuzlu suyun insanın susuzluğunu gidermek i&ccedil;in kullanılamayacağını belirtmek i&ccedil;indir; yani insan kendi ruhuyla bağdaşmayan bir toplumda yaşarsa, o topluma yabancıymış gibi sayılır. Elbette insanların şartları değişik toplumlarda farklılık g&ouml;sterir. Bir fert bir toplumda &ccedil;alışma ve &ccedil;abalamayla az bir gurubu hidayete erdirebilir ve &ccedil;alışma ve &ccedil;abası bu az grup i&ccedil;inde netice verebilir. O, bu oranda y&uuml;k&uuml;ml&uuml;l&uuml;k taşır; &ccedil;&uuml;nk&uuml; Kur&rsquo;an Allah hi&ccedil; kimseye g&uuml;c&uuml;nden fazlasını y&uuml;klemez[5] diye buyurmaktadır. Bundan dolayı t&uuml;m inananlar b&ouml;yle toplumsal g&ouml;revlerde eşit şartlarda yer almazlar. Eğer inanan bir insanın hayat ve kaderi, insani ve İslami &uuml;lk&uuml;lerle bağdaşmayan bir toplumun i&ccedil;inde yaşamak ve &ccedil;aresiz olarak b&ouml;yle bir &uuml;lkede hayat s&uuml;rmek ise, insanın minimum &ouml;l&ccedil;&uuml;de kendini toplumsal meseleler ile uğraştırması ve d&uuml;nyevi meseleler bağlamında minimum &ouml;l&ccedil;&uuml;lerle yetinmesi gerekir. Aksi takdirde Kur&rsquo;an&rsquo;ın buyruğu esasınca insanın bu gibi topluluklardan uzak durması ve başka bir b&ouml;lgeye hicret etmesi icap eder. Kur&rsquo;an-ı Kerim kendi zayıflık ve gevşekliğini toplumun &uuml;zerine atan kimseler hakkında ş&ouml;yle buyurmaktadır: Kendilerine zulmetmekteler iken meleklerin canlarını aldığı kimseler var ya; melekler onlara ş&ouml;yle derler: &ldquo;Ne durumdaydınız? (Ni&ccedil;in hicret etmediniz?)&rdquo; Onlar da, &ldquo;Biz yery&uuml;z&uuml;nde zayıf ve g&uuml;&ccedil;s&uuml;z kimselerdik&rdquo; derler. Melekler, &ldquo;Allah&rsquo;ın arzı geniş değil miydi, oraya hicret etseydiniz ya!&rdquo; derler. İşte bunların gidecekleri yer cehennemdir. O ne k&ouml;t&uuml; varış yeridir.[6]</p>\r\n\r\n<p>\r\n	İlgili başlık:</p>\r\n\r\n<p>\r\n	Dinsel araştırmalar ve İslam&rsquo;ın yeni bir yorumu, 13684 (Site: tr13513).</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Maide Suresi, 105. ayet.</p>\r\n\r\n<p>\r\n	[2] &quot;قَالَ فَقَامَ الْمِقْدَادُ بْنُ الْأَسْوَدِ فَقَالَ یَا رَسُولَ اللَّهِ وَ مَا دَارُ الْهُدْنَةِ قَالَ دَارُ بَلَاغٍ وَ انْقِطَاعٍ فَإِذَا الْتَبَسَتْ عَلَیْکُمُ الْفِتَنُ کَقِطَعِ اللَّیْلِ الْمُظْلِمِ فَعَلَیْکُمْ بِالْقُرْآنِ فَإِنَّهُ شَافِعٌ مُشَفَّعٌ وَ مَاحِلٌ مُصَدَّقٌ وَ مَنْ جَعَلَهُ أَمَامَهُ قَادَهُ إِلَى الْجَنَّةِ وَ مَنْ جَعَلَهُ خَلْفَهُ سَاقَهُ إِلَى النَّارِ وَ هُوَ الدَّلِیلُ یَدُلُّ عَلَى خَیْرِ سَبِیلٍ وَ هُوَ کِتَابٌ فِیهِ تَفْصِیلٌ وَ بَیَانٌ وَ تَحْصِیلٌ وَ هُوَ الْفَصْلُ لَیْسَ بِالْهَزْلِ وَ لَهُ ظَهْرٌ وَ بَطْنٌ فَظَاهِرُهُ حُکْمٌ وَ بَاطِنُهُ عِلْمٌ ظَاهِرُهُ أَنِیقٌ وَ بَاطِنُهُ عَمِیقٌ لَهُ نُجُومٌ وَ عَلَى نُجُومِهِ نُجُومٌ لَا تُحْصَى عَجَائِبُهُ وَ لَا تُبْلَى غَرَائِبُهُ فِیهِ مَصَابِیحُ الْهُدَى وَ مَنَارُ الْحِکْمَةِ وَ دَلِیلٌ عَلَى الْمَعْرِفَةِ لِمَنْ عَرَفَ الصِّفَةَ فَلْیَجْلُ جَالٍ بَصَرَهُ وَ لْیُبْلِغِ الصِّفَةَ نَظَرَهُ یَنْجُ مِنْ عَطَبٍ وَ یَتَخَلَّصْ مِنْ نَشَبٍ فَإِنَّ التَّفَکُّرَ حَیَاةُ قَلْبِ الْبَصِیرِ کَمَا یَمْشِی الْمُسْتَنِیرُ فِی الظُّلُمَاتِ بِالنُّورِ فَعَلَیْکُمْ بِحُسْنِ التَّخَلُّصِ وَ قِلَّةِ التَّرَبُّصِ&quot;، کلینی، محمد بن یعقوب، الکافی، ج 2، ص 599، 600، دارالکتب الاسلامیة، تهران، 1365ش.</p>\r\n\r\n<p>\r\n	[3] Nehc&uuml;&rsquo;l Belağa, 32. hutbe.</p>\r\n\r\n<p>\r\n	[4] A.g.e, &quot;وَ بَقِیَ رِجَالٌ غَضَّ أَبْصَارَهُمْ ذِکْرُ الْمَرْجِعِ وَ أَرَاقَ دُمُوعَهُمْ خَوْفُ الْمَحْشَرِ فَهُمْ بَیْنَ شَرِیدٍ نَادٍّ وَ خَائِفٍ مَقْمُوعٍ وَ سَاکِتٍ مَکْعُومٍ وَ دَاعٍ مُخْلِصٍ وَ ثَکْلَانَ مُوجَعٍ&quot;.</p>\r\n\r\n<p>\r\n	[5] Bakara Suresi, 286. ayet.</p>\r\n\r\n<p>\r\n	[6] Nisa Suresi, 97. ayet: &quot;إِنَّ الَّذینَ تَوَفَّاهُمُ الْمَلائِکَةُ ظالِمی&rlm; أَنْفُسِهِمْ قالُوا فیمَ کُنْتُمْ قالُوا کُنَّا مُسْتَضْعَفینَ فِی الْأَرْضِ قالُوا أَ لَمْ تَکُنْ أَرْضُ اللَّهِ واسِعَةً فَتُهاجِرُوا فیها فَأُولئِکَ مَأْواهُمْ جَهَنَّمُ وَ ساءَتْ مَصیرا&quot;</p>\r\n','İslam dininin h&uuml;k&uuml;m ve buyrukları iki alanda icra edilir. Bazıları ferdi ameller ve bazıları da toplumsal meseleler alanına girer. Ferdi ameller her toplumda uygulanabilir; yani eğer bir M&uuml;sl&uuml;man İslam h&uuml;k&uuml;m ve buyruklarını ferdi ve şahsi boyutta uygulamak isterse; &ouml;rneğin namaz kılmak ve oru&ccedil; tutmak isterse, toplum bozuk olsa da bu bozukluklar insanın ferdi amelleri i&ccedil;in ciddi bir tehdit oluşturamaz. İslam&rsquo;ın bir dizi buyrukları da toplumsal y&ouml;n taşır ve ancak bir t&uuml;r toplumsal muhitte uygulanabilir. İnsan toplumsal bir varlık olduğundan ve işi ve g&uuml;c&uuml; toplumla olduğundan, &ccedil;aresiz olarak toplumda yer almalı ve ihtiya&ccedil;larını toplumda aramalıdır. G&ouml;revlerin bu boyutunda insan, g&uuml;c&uuml; oranında ve edebildiğince normları savunmak ve anormalliklerin karşısında durmakla y&uuml;k&uuml;ml&uuml;d&uuml;r. İnsan iyiliği emretmek ve k&ouml;t&uuml;l&uuml;kten sakındırmak ve de toplum karşısında sorumluluk almak doğrultusunda bu işi yapar. Eğer davranışlarının faydalı olamayacağı bir yere ulaşırsa, artık kendi g&ouml;revini yerine getirmiş sayılır. Eğer b&ouml;yle bir toplumda inanan bir insanın yaşamı, toplumun akıbetine bağlıysa ve o bir şekilde b&ouml;yle işlerle uğraşıyorsa, minimum &ouml;l&ccedil;&uuml;de kendini meşgul etmelidir.','&nbsp;İslam dininin h&uuml;k&uuml;m ve buyrukları iki alanda icra edilebilir. Bazıları ferdi ameller ve bazıları da toplumsal meseleler alanıyla ilgilidir. G&uuml;n&uuml;m&uuml;z d&uuml;nyası tehlikeli bir ortam oluşturmaktadır ve bu d&uuml;nyada hilek&acirc;rlık ve d&uuml;zenbazlık ahlaki değerlerin yerini almıştır. İnsan dini y&uuml;k&uuml;ml&uuml;l&uuml;k ve g&ouml;revlerini nasıl yerine getirmelidir ve toplumsal zararlardan nasıl korunmalıdır? Bu meseleyi aydınlatmak i&ccedil;in konuyu iki boyutta inceliyoruz:\r\n\r\n\r\n	1. İslam&rsquo;ın Ferdi H&uuml;k&uuml;mleri\r\n\r\n\r\n	İslam&rsquo;ın ferdi h&uuml;k&uuml;m ve buyrukları, insanı toprak &acirc;leminden yaratılışın hedefi olan saadet ve tek&acirc;m&uuml;l&uuml;n zirvesine ulaştırmak gayesiyle kutsal şeriat sahibi tarafından insanların hidayete ermesi i&ccedil;in oluşturulmuş kanunlar manzumesidir; yani yaratılışın hedef ve gayesine ulaşmak i&ccedil;in insanın bir dizi h&uuml;k&uuml;m ve y&uuml;k&uuml;ml&uuml;l&uuml;kleri yerine getirmesi gerekir. Hakeza insanın uzak durması gereken bir takım işler vardır. Bunlar uzak durulması gereken fiillerdir ve bunların yapılması durumunda insanın tek&acirc;m&uuml;l y&ouml;n&uuml;ndeki hareketi aksayacaktır. Ferdi amellerden ibaret olan bu t&uuml;r ameller her toplumda uygulanabilir; yani bir M&uuml;sl&uuml;man ferd&icirc; boyutta İslam&rsquo;ın h&uuml;k&uuml;m ve buyruklarını uygulamak isterse her ne kadar toplum bozuk olsa da bu bozukluk insanın ferdi amelleri i&ccedil;in ciddi bir tehdit oluşturamaz. B&ouml;yle bir atmosferde inanan insan g&ouml;revlerini yerine getirir. Her ne kadar b&ouml;yle bir toplumda amel ve y&uuml;k&uuml;ml&uuml;l&uuml;kleri yerine getirmek zor olsa da muhal değildir. Kur&rsquo;an-ı Kerim bu hususta ş&ouml;yle buyurmaktadır:&nbsp; Ey iman edenler! Siz kendinizi d&uuml;zeltin. Siz doğru yolda olursanız, yoldan sapan kimse size zarar veremez. Hepinizin d&ouml;n&uuml;ş&uuml; Allah&rsquo;adır. O zaman Allah, size yaptıklarınızı haber verecektir.[1] Bu ayet a&ccedil;ık&ccedil;a herkesin hesabını belirlemekte ve başkalarının sapmasının hidayete ermiş fertlerin hidayet ve imanına bir zarar ve darbe vuramayacağını, hatta sapmış fertlerin insanın yakınları olsa dahi olsa bunun değişmeyeceğini ve bundan dolayı onları takip etmemek ve insanın kendini kurtarması gerektiğini belirtmektedir. Ama insan b&ouml;yle bir toplumda imanını koruyabilmek i&ccedil;in ilahi ip Kur&rsquo;an ve Ehlibeyt&rsquo;e sarılmalı ve bu &ccedil;ok tehlikeli yolda onlardan yardım dilemelidir. Dinsel &ouml;ğretiler bu hususta bize ş&ouml;yle demektedir: Her ne zaman toplum dağılmaya y&uuml;z tutar ve durum sizin i&ccedil;in k&ouml;t&uuml; olursa, Kur&rsquo;an&rsquo;a y&ouml;nelin; zira Kur&rsquo;an saadete ermede sizin en &uuml;st&uuml;n kılavuzunuzdur:\r\n\r\n\r\n	&nbsp;.فَإِذَا الْتَبَسَتْ عَلَیْکُمُ الْفِتَنُ کَقِطَعِ اللَّیْلِ الْمُظْلِمِ فَعَلَیْکُمْ بِالْقُرْآنِ\r\n\r\n\r\n	Her kim Kur&rsquo;an &ouml;ğretilerini başucu kılavuzu yaparsa akıbeti saadeti olur; &ccedil;&uuml;nk&uuml; Kur&rsquo;an&rsquo;ın &ouml;ğretileri nurdur.[2] Tarihin her zaman b&ouml;yle olduğu, m&uuml;min ve muvahhit insanlar i&ccedil;in toplumdaki durumun zor olduğuna dikkat edilmelidir; İslam&rsquo;ın ortaya &ccedil;ıkmasından bug&uuml;ne dek ve İslam&rsquo;dan &ouml;nce ge&ccedil;miş peygamberler ve onların takip&ccedil;ileri d&ouml;neminde de durum bundan ibaretti. İnsanlık tarihi incelendiğinde insanların kaygıdan uzak bir şekilde ve barış ve huzur i&ccedil;inde ilahi h&uuml;k&uuml;mleri icra ettiği ideal bir toplumun bulunduğu bir zamanı bulmak m&uuml;mk&uuml;n değildir. Var olan her şey bundan ibaretti. Bunun i&ccedil;in Allah erlerinin h&uuml;neri, bu t&uuml;r ortamlarda kendi dinlerini korumaktır.\r\n\r\n\r\n	2. İslam&rsquo;ın Toplumsal H&uuml;k&uuml;mleri\r\n\r\n\r\n	İslam&rsquo;ın bazı kanun ve buyrukları toplumsal boyut taşır. İnsan toplumsal bir varlık olduğundan ve işi g&uuml;c&uuml; toplum ile olduğundan &ccedil;aresiz olarak toplumda yer almalı ve ihtiya&ccedil;larını toplumda gidermelidir. Bu hususta da s&ouml;ylemeliyiz ki atmosferin karanlık, hilek&acirc;rlık ve d&uuml;zenbazlıkla kirlendiği bug&uuml;nk&uuml; toplumun Hz Ali (a.s) zamanında da olduğunu s&ouml;ylemeliyiz. İmam Ali bu hususta ş&ouml;yle buyurmuştur: Ey insanlar bug&uuml;n zul&uuml;m, sitem ve nank&ouml;rl&uuml;k ile dolu bir d&ouml;nemde yaşıyoruz; hayırsever ve k&ouml;t&uuml;ler size gelmekte ve zalim zulm&uuml;n&uuml; artırmaktadır&hellip;[3] Din ve ahlak karşıtı işlere y&ouml;nelmiş b&ouml;yle bir toplumda eğer bir şahıs d&uuml;r&uuml;st olmak ve dini ve insani g&ouml;revlerini yerine getirmek isterse onu kınayacaklardır.&nbsp; İnsan iyiliği emretmek, k&ouml;t&uuml;l&uuml;kler karşısında tavır almak isterse yerilecektir. G&ouml;revlerin bu boyutunda insan g&uuml;c&uuml; olduğu ve edebildiği &ouml;l&ccedil;&uuml;de normları savunmalı ve k&ouml;t&uuml;l&uuml;kler karşısında durmalıdır. İyiliği emretmek, k&ouml;t&uuml;l&uuml;kten sakındırmak ve toplum karşısında taşıdığı mesuliyete binaen, bu işi yapar ve davranışlarının faydalı olamayacağını g&ouml;rd&uuml;ğ&uuml; bir yere ulaştığında da kendini artık vazifesini yapmış sayar. İmam Ali (a.s) b&ouml;yle koşullarda yaşayan ilahi ve m&uuml;min erler hakkında ş&ouml;yle buyurmaktadır: Ger&ccedil;ek olarak Allah&rsquo;ı isteyenler ş&ouml;yle der: Kıyameti hatırlamak ve hesap g&uuml;n&uuml;n&uuml; anımsamak ve mahşer korkusu onların g&ouml;zlerini yaşartır. Onlar halktan ka&ccedil;mış ve yalnız başına kalmışlardır. Toplum onların kalplerini ağartmıştır. O halde onlar sanki bir heyecan denizinde bulunurlar.[4] İmam Ali&rsquo;nin bu s&ouml;z&uuml; esasınca &uuml;st&uuml;n insanlar i&ccedil;in şartlar ve ortamlar fark etmektedir. Onların halktan ve toplumdan umutsuzluğa d&uuml;şt&uuml;ğ&uuml; bir ortamda bulunmaları, toplumdan uzak bir k&ouml;şede ve yalnız başına veya bastırıldıkları ve kontrol edildikleri bir ortamda yer almaları veyahut topluma s&ouml;zlerini s&ouml;yledikleri ama bir netice elde etmediklerinden susmayı tercih ettikleri bir muhitte bulunmaları muhtemeldir. İmam Ali&rsquo;nin Allah erlerini tuz g&ouml;l&uuml;nde olan kimselere benzetmesi, tuzlu suyun insanın susuzluğunu gidermek i&ccedil;in kullanılamayacağını belirtmek i&ccedil;indir; yani insan kendi ruhuyla bağdaşmayan bir toplumda yaşarsa, o topluma yabancıymış gibi sayılır. Elbette insanların şartları değişik toplumlarda farklılık g&ouml;sterir. Bir fert bir toplumda &ccedil;alışma ve &ccedil;abalamayla az bir gurubu hidayete erdirebilir ve &ccedil;alışma ve &ccedil;abası bu az grup i&ccedil;inde netice verebilir. O, bu oranda y&uuml;k&uuml;ml&uuml;l&uuml;k taşır; &ccedil;&uuml;nk&uuml; Kur&rsquo;an Allah hi&ccedil; kimseye g&uuml;c&uuml;nden fazlasını y&uuml;klemez[5] diye buyurmaktadır. Bundan dolayı t&uuml;m inananlar b&ouml;yle toplumsal g&ouml;revlerde eşit şartlarda yer almazlar. Eğer inanan bir insanın hayat ve kaderi, insani ve İslami &uuml;lk&uuml;lerle bağdaşmayan bir toplumun i&ccedil;inde yaşamak ve &ccedil;aresiz olarak b&ouml;yle bir &uuml;lkede hayat s&uuml;rmek ise, insanın minimum &ouml;l&ccedil;&uuml;de kendini toplumsal meseleler ile uğraştırması ve d&uuml;nyevi meseleler bağlamında minimum &ouml;l&ccedil;&uuml;lerle yetinmesi gerekir. Aksi takdirde Kur&rsquo;an&rsquo;ın buyruğu esasınca insanın bu gibi topluluklardan uzak durması ve başka bir b&ouml;lgeye hicret etmesi icap eder. Kur&rsquo;an-ı Kerim kendi zayıflık ve gevşekliğini toplumun &uuml;zerine atan kimseler hakkında ş&ouml;yle buyurmaktadır: Kendilerine zulmetmekteler iken meleklerin canlarını aldığı kimseler var ya; melekler onlara ş&ouml;yle derler: &ldquo;Ne durumdaydınız? (Ni&ccedil;in hicret etmediniz?)&rdquo; Onlar da, &ldquo;Biz yery&uuml;z&uuml;nde zayıf ve g&uuml;&ccedil;s&uuml;z kimselerdik&rdquo; derler. Melekler, &ldquo;Allah&rsquo;ın arzı geniş değil miydi, oraya hicret etseydiniz ya!&rdquo; derler. İşte bunların gidecekleri yer cehennemdir. O ne k&ouml;t&uuml; varış yeridir.[6]\r\n\r\n\r\n	İlgili başlık:\r\n\r\n\r\n	Dinsel araştırmalar ve İslam&rsquo;ın yeni bir yorumu, 13684 (Site: tr13513).\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Maide Suresi, 105. ayet.\r\n\r\n\r\n	[2] &quot;قَالَ فَقَامَ الْمِقْدَادُ بْنُ الْأَسْوَدِ فَقَالَ یَا رَسُولَ اللَّهِ وَ مَا دَارُ الْهُدْنَةِ قَالَ دَارُ بَلَاغٍ وَ انْقِطَاعٍ فَإِذَا الْتَبَسَتْ عَلَیْکُمُ الْفِتَنُ کَقِطَعِ اللَّیْلِ الْمُظْلِمِ فَعَلَیْکُمْ بِالْقُرْآنِ فَإِنَّهُ شَافِعٌ مُشَفَّعٌ وَ مَاحِلٌ مُصَدَّقٌ وَ مَنْ جَعَلَهُ أَمَامَهُ قَادَهُ إِلَى الْجَنَّةِ وَ مَنْ جَعَلَهُ خَلْفَهُ سَاقَهُ إِلَى النَّارِ وَ هُوَ الدَّلِیلُ یَدُلُّ عَلَى خَیْرِ سَبِیلٍ وَ هُوَ کِتَابٌ فِیهِ تَفْصِیلٌ وَ بَیَانٌ وَ تَحْصِیلٌ وَ هُوَ الْفَصْلُ لَیْسَ بِالْهَزْلِ وَ لَهُ ظَهْرٌ وَ بَطْنٌ فَظَاهِرُهُ حُکْمٌ وَ بَاطِنُهُ عِلْمٌ ظَاهِرُهُ أَنِیقٌ وَ بَاطِنُهُ عَمِیقٌ لَهُ نُجُومٌ وَ عَلَى نُجُومِهِ نُجُومٌ لَا تُحْصَى عَجَائِبُهُ وَ لَا تُبْلَى غَرَائِبُهُ فِیهِ مَصَابِیحُ الْهُدَى وَ مَنَارُ الْحِکْمَةِ وَ دَلِیلٌ عَلَى الْمَعْرِفَةِ لِمَنْ عَرَفَ الصِّفَةَ فَلْیَجْلُ جَالٍ بَصَرَهُ وَ لْیُبْلِغِ الصِّفَةَ نَظَرَهُ یَنْجُ مِنْ عَطَبٍ وَ یَتَخَلَّصْ مِنْ نَشَبٍ فَإِنَّ التَّفَکُّرَ حَیَاةُ قَلْبِ الْبَصِیرِ کَمَا یَمْشِی الْمُسْتَنِیرُ فِی الظُّلُمَاتِ بِالنُّورِ فَعَلَیْکُمْ بِحُسْنِ التَّخَلُّصِ وَ قِلَّةِ التَّرَبُّصِ&quot;، کلینی، محمد بن یعقوب، الکافی، ج 2، ص 599، 600، دارالکتب الاسلامیة، تهران، 1365ش.\r\n\r\n\r\n	[3] Nehc&uuml;&rsquo;l Belağa, 32. hutbe.\r\n\r\n\r\n	[4] A.g.e, &quot;وَ بَقِیَ رِجَالٌ غَضَّ أَبْصَارَهُمْ ذِکْرُ الْمَرْجِعِ وَ أَرَاقَ دُمُوعَهُمْ خَوْفُ الْمَحْشَرِ فَهُمْ بَیْنَ شَرِیدٍ نَادٍّ وَ خَائِفٍ مَقْمُوعٍ وَ سَاکِتٍ مَکْعُومٍ وَ دَاعٍ مُخْلِصٍ وَ ثَکْلَانَ مُوجَعٍ&quot;.\r\n\r\n\r\n	[5] Bakara Suresi, 286. ayet.\r\n\r\n\r\n	[6] Nisa Suresi, 97. ayet: &quot;إِنَّ الَّذینَ تَوَفَّاهُمُ الْمَلائِکَةُ ظالِمی&rlm; أَنْفُسِهِمْ قالُوا فیمَ کُنْتُمْ قالُوا کُنَّا مُسْتَضْعَفینَ فِی الْأَرْضِ قالُوا أَ لَمْ تَکُنْ أَرْضُ اللَّهِ واسِعَةً فَتُهاجِرُوا فیها فَأُولئِکَ مَأْواهُمْ جَهَنَّمُ وَ ساءَتْ مَصیرا&quot;'),(256,'tr269','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Ş&uuml;phesiz ilahi h&uuml;k&uuml;mlerin t&uuml;m&uuml;n&uuml;n felsefe ve delili vardır, ama ilahi h&uuml;k&uuml;m ve buyrukların t&uuml;m&uuml;n&uuml;n delillerini bulmamız gerekli değildir. M&uuml;sl&uuml;manlar vahiy mesajı karşısında teslim olmalıdır. Bu teslim ve kabul etme psikolojisi insanın kemalidir ve esasen bazı buyruklar teslim ve kulluk ruhunu sınamak i&ccedil;indir. Ama bununla birlikte Kur&rsquo;an defalarca h&uuml;k&uuml;mleri beyan ederken onların delillerine de işaret etmiştir. Masum imamlar da rivayetlerde bu hikmetleri beyan etmiş ve M&uuml;sl&uuml;man &acirc;limler de h&uuml;k&uuml;mlerin sırları ve felsefesi hakkında ve bu c&uuml;mleden olmak &uuml;zere namaz konusunda ve onun niyet, teşehh&uuml;t, r&uuml;k&ucirc;, secde ve selam gibi r&uuml;k&uuml;n ve c&uuml;zleri hakkında bir takım kitaplar yazmışlardır.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Kuşkusuz t&uuml;m ilahi h&uuml;k&uuml;mlerin felsefe ve delili vardır, ama ilahi t&uuml;m h&uuml;k&uuml;m ve buyrukların delilini bulmamız gereklilik addetmemektir. M&uuml;sl&uuml;manlar vahiy mesajının karşısında teslim olmalıdır. Bu teslim ve kabul etme hali insanın kemalidir. Esasen bazı buyruklar teslim ve kulluk psikolojisini sınamak i&ccedil;indir. Y&uuml;ce Allah&rsquo;ın Hz İbrahim&rsquo;e evladı Hz İsmail&rsquo;i kurban etmesine dair vermiş olduğu emir bunun bir numunesidir. Bu kısa yazıda s&ouml;ylenilmesi gereken şey, İslam&rsquo;ın h&uuml;k&uuml;m ve ibadetsel programlarının t&uuml;m&uuml;yle hikmet ve felsefe taşıdığıdır.</p>\r\n\r\n<p>\r\n	1. Y&uuml;zlerce ayet ve hadisin insanları akıl etmeye ve d&uuml;ş&uuml;nmeye davet etmesi bunun delilidir.[1]</p>\r\n\r\n<p>\r\n	2. Kur&rsquo;an&rsquo;ın m&uuml;şrik ve putperestlere y&ouml;nelttiği sert eleştirilerden biri, onların k&ouml;r&uuml; k&ouml;r&uuml;ne ve delilsiz olarak atalarını taklit etmesidir.[2]</p>\r\n\r\n<p>\r\n	3. Bizzat Kur&rsquo;an defalarca h&uuml;k&uuml;mleri beyan ederken onların deliline de işaret etmiştir.[3] Masum imamlar da rivayetlerde bu hikmetlere değinmiş ve M&uuml;sl&uuml;man &acirc;limler de h&uuml;k&uuml;mlerin sırları ve felsefesi hakkında kitaplar yazmıştır.</p>\r\n\r\n<p>\r\n	Belirtilen noktalara binaen ş&ouml;yle s&ouml;ylemek gerekir:</p>\r\n\r\n<p>\r\n	1. T&uuml;m h&uuml;k&uuml;mlerin delilini insanların t&uuml;m&uuml;n&uuml;n t&uuml;m zamanlarda bilmesi gerekli değildir.</p>\r\n\r\n<p>\r\n	2. H&uuml;k&uuml;mlerin felsefesinde sadece onların maddi fayda ve eserlerine bakılmamalı, salt ekonomik ve sağlık y&ouml;nlerine dikkat edilmemeli ve ruhsal, manevi ve uhrevi eserlerinden gafil kalınmamalıdır.</p>\r\n\r\n<p>\r\n	3. Y&uuml;ce Allah&rsquo;ı hikmet sahibi ve h&uuml;k&uuml;m ve kanunlarını da hikmet esaslı bilen bir kimse fazla delil bulma peşinde koşmamalıdır, delili hikmet sahibi Allah&rsquo;a bırakmalıdır. Ama bununla birlikte namazın felsefesi ve hatta niyet, teşehh&uuml;t, r&uuml;k&ucirc;, secde ve selamın sırları gibi onun bazı r&uuml;k&uuml;n, c&uuml;z ve kıraatleri hakkında deliller zikredilmiştir. Biz burada onların bazı &ouml;rneklerine işaret edeceğiz:</p>\r\n\r\n<p>\r\n	Namaz K&ouml;t&uuml;l&uuml;klerden Sakındırır</p>\r\n\r\n<p>\r\n	Kur&rsquo;an-ı Kerim namaz hakkında ş&ouml;yle buyuruyor: Namaz insanı &ccedil;irkinlik ve k&ouml;t&uuml;l&uuml;kten alıkoyar.[4]</p>\r\n\r\n<p>\r\n	Namaz ve Gafletten Uyanmak</p>\r\n\r\n<p>\r\n	Başka bir yerde ş&ouml;yle buyuruyor: Namazı beni hatırlamak ve bana y&ouml;nelmek i&ccedil;in kıl.[5]</p>\r\n\r\n<p>\r\n	Namaz Huzura Sebep Verir</p>\r\n\r\n<p>\r\n	Aynı şekilde ş&ouml;yle buyuruyor: Ancak Allah&rsquo;ı anmayla kalpler huzur bulur.[6]</p>\r\n\r\n<p>\r\n	Kibir ile M&uuml;cadele Etmek</p>\r\n\r\n<p>\r\n	T&uuml;m y&uuml;celiklerin, kudret ve azamet merkezinin menşeine y&ouml;nelmek olan namaz, insandan kibir ve gururu siler. Başka bir ifadeyle, namaz hodbinlik ve tekebb&uuml;r&uuml; yok eder; &ccedil;&uuml;nk&uuml; insan her gece ve g&uuml;nd&uuml;z on yedi rek&acirc;tta ve her rek&acirc;tta iki defa y&uuml;ce Allah&rsquo;ın karşısında alnını toprağa koyar ve kendini onun azameti karşısında ancak bir zerre olarak g&ouml;r&uuml;r. İnsan b&ouml;ylece gurur ve egoizm perdelerini par&ccedil;alar. Bundan dolayı İmam Ali imandan sonra ilk ibadet olan namazı bu hedefle a&ccedil;ıklamakta ve ş&ouml;yle buyurmaktadır: Allah imanı insanı ş&uuml;pheden arındırmak i&ccedil;in ve namazı da kibirden temizlemek i&ccedil;in farz kılmıştır.[7]</p>\r\n\r\n<p>\r\n	D&uuml;zen Psikolojisinin Takviye Edilmesi</p>\r\n\r\n<p>\r\n	Namaz insanda d&uuml;zen ruhunu takviye eder; &ccedil;&uuml;nk&uuml; bu ibadetsel amel belirli vakitlerde yerine getirilmelidir ve onun &ouml;nce veya sonra yapılması namazın ge&ccedil;ersiz kılınmasına neden teşkil eder. Aynı şekilde niyet, kıyam, r&uuml;k&ucirc;, secde ve kıyam hakkındaki diğer adap ve h&uuml;k&uuml;mler de b&ouml;yledir; onlara riayet etmek hayat programlarında d&uuml;zeni kabul etmeyi tamamıyla kolaylaştırır.</p>\r\n\r\n<p>\r\n	Ahireti Hatırlamak</p>\r\n\r\n<p>\r\n	Namaz kılan şahıs &ldquo;Din g&uuml;n&uuml;n&uuml;n sahibi&rdquo; ifadesini kullandığında kıyamet ve onun azametini hatırlar ve bu d&uuml;nyanın &ouml;tesinde bu d&uuml;nyadaki amellerin neticesi olan başka bir d&uuml;nyanın var olduğuna dikkat eder.</p>\r\n\r\n<p>\r\n	Dostluk ve D&uuml;şmanlık</p>\r\n\r\n<p>\r\n	Dostluk ve d&uuml;şmanlık Hamd suresi ayetlerini okumanın felsefelerinden biridir. Namaz kılan şahıs &ldquo;ben sadece sana ibadet eder ve sadece senden yardım dilerim, bizi doğru yola kendilerine nimet verdiklerinin yoluna ilet&rdquo; ifadesini kullanarak y&uuml;ce Allah, Peygamberler, doğrular, şehitler ve salihlerin dostluğunu ister, o tarafa doğru hareket eder ve &ldquo;gazaba uğramışların yoluna değil&rdquo; ifadesiyle de uzak kılınmışlar ve sapmışların yol ve y&ouml;nteminden ayrı olduğunu ve ona d&uuml;şmanlık duyduğunu belirtir. Son olarak şunları s&ouml;ylemek gerekir: Namazın emredilme nedeni Allah&rsquo;ın rububiyetine dikkat etmek, onu ikrar etmek, şirk ve putperestlikle m&uuml;cadele etmek, Allah&rsquo;ın karşısında tevazu ve al&ccedil;ak g&ouml;n&uuml;ll&uuml;ğ&uuml;n&uuml;n zirvesinde kıyamda durmak, g&uuml;nahları itiraf etmek, bazı ge&ccedil;miş g&uuml;nahların bağışlanmasını istemek ve Rabbi y&uuml;celtmek i&ccedil;in alnı yere koymaktır.&nbsp; Aynı şekilde hedef insanın her zaman dikkatli ve uyanık olması, unutkanlık tozlarının onun kalbini kaplamaması, sarhoş ve mağrur olmaması, huşu ve huzur i&ccedil;inde olması ve din ve d&uuml;nya nimetlerine ilgi duymasıdır.[8] Bunlar ilahi h&uuml;k&uuml;mlerin eser ve hikmetlerine işaret eden ilahi ayetler ve rivayetlerden numunelerdir. Son olarak namazın hikmet ve sırları hakkında Şii yazar ve &acirc;limler tarafından bir&ccedil;ok kitap ve makalenin yazıldığını hatırlatmak gerekir:</p>\r\n\r\n<p>\r\n	Daha fazla bilgi edinmek i&ccedil;in m&uuml;racaat edilebilecek kaynaklar:</p>\r\n\r\n<p>\r\n	İlelu&rsquo;ş Şerayi, Şeyh Saduk.</p>\r\n\r\n<p>\r\n	Sırru&rsquo;s Salat ve Adabu&rsquo;s Salat, İmam Humeyni.</p>\r\n\r\n<p>\r\n	Felsefe-i Esrarı H&uuml;k&uuml;m, Muhammed Vahidi.</p>\r\n\r\n<p>\r\n	Pertov-i Ez Esrarı Namaz, Muhsin Kıraati.</p>\r\n\r\n<p>\r\n	İlgili başlıklar:</p>\r\n\r\n<p>\r\n	Namazın Mana ve Eserleri, 2296 (Site: tr2410).</p>\r\n\r\n<p>\r\n	Beş Vade Namazın Felsefesi, 3837 (Site: 4101).</p>\r\n\r\n<p>\r\n	Teşehh&uuml;t Ve Selamın Felsefesi, 13141 (Site: 12808).</p>\r\n\r\n<p>\r\n	Namazın Manevi Ve Maddi Eser Ve Bereketleri, 22644&nbsp;&nbsp;&nbsp;&nbsp; (Site: fa10797).</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Nahl Suresi, 44. ayet; A&rsquo;li İmran Suresi, 191. ayet.</p>\r\n\r\n<p>\r\n	[2] A&rsquo;raf Suresi, 173. Ayet.</p>\r\n\r\n<p>\r\n	[3] Ankebut Suresi, 45. ayet; Bakara Suresi, 183. Ayet.</p>\r\n\r\n<p>\r\n	[4] Ankebut Suresi, 45. ayet.</p>\r\n\r\n<p>\r\n	[5] Ta&rsquo;ha Suresi, 14. ayet.</p>\r\n\r\n<p>\r\n	[6] Rad Suresi, 24. ayet.</p>\r\n\r\n<p>\r\n	[7] Nehc&uuml;&rsquo;l Belağa, hikmet 252, &quot;وَ قَالَ (ع) فَرَضَ اللَّهُ الْإِیمَانَ تَطْهِیراً مِنَ الشِّرْکِ وَ الصَّلَاةَ تَنْزِیهاً عَنِ الْکِبْر&quot;</p>\r\n\r\n<p>\r\n	[8] Şeyh Saduk, Men la Yehzeruhu&rsquo;l Fakih, c: 1, s: 214, Camiayı M&uuml;derrisin Kum, &Ccedil;apı dovvum, 1404 h.k; Şeyh Saduk, İlelu&rsquo;ş Şereyi, c: 2, s: 317, daveri, Kum, &ccedil;apı evvel, &quot;إنّ علة الصلاة أنها إقرار بالرّبوبیة للّه عزّ و جلّ، و خلع الأنداد و قیام بین یدی الجبّار جلّ جلاله بالذّلة و المسکنة و الخضوع و الاعتراف، و الطّلب للإقالة من سالف الذّنوب، و وضع الوجه على الأرض کلّ یوم إعظاما للّه جلّ جلاله و أن یکون ذاکرا غیر ناس و لا بطر.و یکون خاشعا متذلّلا راغبا طالبا للزیادة فی الدّین و الدنیا مع ما فیه من الإیجاب، و المداومة على ذکر اللّه عزّ و جل باللّیل و النهار و لئلّا ینسى العبد سیّده و مدبّره و خالقه، فیبطر و یطغى و یکون ذلک فی ذکره لربّه عزّ و جلّ، و قیامه بین یدی&quot;.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Ş&uuml;phesiz ilahi h&uuml;k&uuml;mlerin t&uuml;m&uuml;n&uuml;n felsefe ve delili vardır, ama ilahi h&uuml;k&uuml;m ve buyrukların t&uuml;m&uuml;n&uuml;n delillerini bulmamız gerekli değildir. M&uuml;sl&uuml;manlar vahiy mesajı karşısında teslim olmalıdır. Bu teslim ve kabul etme psikolojisi insanın kemalidir ve esasen bazı buyruklar teslim ve kulluk ruhunu sınamak i&ccedil;indir. Ama bununla birlikte Kur&rsquo;an defalarca h&uuml;k&uuml;mleri beyan ederken onların delillerine de işaret etmiştir. Masum imamlar da rivayetlerde bu hikmetleri beyan etmiş ve M&uuml;sl&uuml;man &acirc;limler de h&uuml;k&uuml;mlerin sırları ve felsefesi hakkında ve bu c&uuml;mleden olmak &uuml;zere namaz konusunda ve onun niyet, teşehh&uuml;t, r&uuml;k&ucirc;, secde ve selam gibi r&uuml;k&uuml;n ve c&uuml;zleri hakkında bir takım kitaplar yazmışlardır.','&nbsp;Kuşkusuz t&uuml;m ilahi h&uuml;k&uuml;mlerin felsefe ve delili vardır, ama ilahi t&uuml;m h&uuml;k&uuml;m ve buyrukların delilini bulmamız gereklilik addetmemektir. M&uuml;sl&uuml;manlar vahiy mesajının karşısında teslim olmalıdır. Bu teslim ve kabul etme hali insanın kemalidir. Esasen bazı buyruklar teslim ve kulluk psikolojisini sınamak i&ccedil;indir. Y&uuml;ce Allah&rsquo;ın Hz İbrahim&rsquo;e evladı Hz İsmail&rsquo;i kurban etmesine dair vermiş olduğu emir bunun bir numunesidir. Bu kısa yazıda s&ouml;ylenilmesi gereken şey, İslam&rsquo;ın h&uuml;k&uuml;m ve ibadetsel programlarının t&uuml;m&uuml;yle hikmet ve felsefe taşıdığıdır.\r\n\r\n\r\n	1. Y&uuml;zlerce ayet ve hadisin insanları akıl etmeye ve d&uuml;ş&uuml;nmeye davet etmesi bunun delilidir.[1]\r\n\r\n\r\n	2. Kur&rsquo;an&rsquo;ın m&uuml;şrik ve putperestlere y&ouml;nelttiği sert eleştirilerden biri, onların k&ouml;r&uuml; k&ouml;r&uuml;ne ve delilsiz olarak atalarını taklit etmesidir.[2]\r\n\r\n\r\n	3. Bizzat Kur&rsquo;an defalarca h&uuml;k&uuml;mleri beyan ederken onların deliline de işaret etmiştir.[3] Masum imamlar da rivayetlerde bu hikmetlere değinmiş ve M&uuml;sl&uuml;man &acirc;limler de h&uuml;k&uuml;mlerin sırları ve felsefesi hakkında kitaplar yazmıştır.\r\n\r\n\r\n	Belirtilen noktalara binaen ş&ouml;yle s&ouml;ylemek gerekir:\r\n\r\n\r\n	1. T&uuml;m h&uuml;k&uuml;mlerin delilini insanların t&uuml;m&uuml;n&uuml;n t&uuml;m zamanlarda bilmesi gerekli değildir.\r\n\r\n\r\n	2. H&uuml;k&uuml;mlerin felsefesinde sadece onların maddi fayda ve eserlerine bakılmamalı, salt ekonomik ve sağlık y&ouml;nlerine dikkat edilmemeli ve ruhsal, manevi ve uhrevi eserlerinden gafil kalınmamalıdır.\r\n\r\n\r\n	3. Y&uuml;ce Allah&rsquo;ı hikmet sahibi ve h&uuml;k&uuml;m ve kanunlarını da hikmet esaslı bilen bir kimse fazla delil bulma peşinde koşmamalıdır, delili hikmet sahibi Allah&rsquo;a bırakmalıdır. Ama bununla birlikte namazın felsefesi ve hatta niyet, teşehh&uuml;t, r&uuml;k&ucirc;, secde ve selamın sırları gibi onun bazı r&uuml;k&uuml;n, c&uuml;z ve kıraatleri hakkında deliller zikredilmiştir. Biz burada onların bazı &ouml;rneklerine işaret edeceğiz:\r\n\r\n\r\n	Namaz K&ouml;t&uuml;l&uuml;klerden Sakındırır\r\n\r\n\r\n	Kur&rsquo;an-ı Kerim namaz hakkında ş&ouml;yle buyuruyor: Namaz insanı &ccedil;irkinlik ve k&ouml;t&uuml;l&uuml;kten alıkoyar.[4]\r\n\r\n\r\n	Namaz ve Gafletten Uyanmak\r\n\r\n\r\n	Başka bir yerde ş&ouml;yle buyuruyor: Namazı beni hatırlamak ve bana y&ouml;nelmek i&ccedil;in kıl.[5]\r\n\r\n\r\n	Namaz Huzura Sebep Verir\r\n\r\n\r\n	Aynı şekilde ş&ouml;yle buyuruyor: Ancak Allah&rsquo;ı anmayla kalpler huzur bulur.[6]\r\n\r\n\r\n	Kibir ile M&uuml;cadele Etmek\r\n\r\n\r\n	T&uuml;m y&uuml;celiklerin, kudret ve azamet merkezinin menşeine y&ouml;nelmek olan namaz, insandan kibir ve gururu siler. Başka bir ifadeyle, namaz hodbinlik ve tekebb&uuml;r&uuml; yok eder; &ccedil;&uuml;nk&uuml; insan her gece ve g&uuml;nd&uuml;z on yedi rek&acirc;tta ve her rek&acirc;tta iki defa y&uuml;ce Allah&rsquo;ın karşısında alnını toprağa koyar ve kendini onun azameti karşısında ancak bir zerre olarak g&ouml;r&uuml;r. İnsan b&ouml;ylece gurur ve egoizm perdelerini par&ccedil;alar. Bundan dolayı İmam Ali imandan sonra ilk ibadet olan namazı bu hedefle a&ccedil;ıklamakta ve ş&ouml;yle buyurmaktadır: Allah imanı insanı ş&uuml;pheden arındırmak i&ccedil;in ve namazı da kibirden temizlemek i&ccedil;in farz kılmıştır.[7]\r\n\r\n\r\n	D&uuml;zen Psikolojisinin Takviye Edilmesi\r\n\r\n\r\n	Namaz insanda d&uuml;zen ruhunu takviye eder; &ccedil;&uuml;nk&uuml; bu ibadetsel amel belirli vakitlerde yerine getirilmelidir ve onun &ouml;nce veya sonra yapılması namazın ge&ccedil;ersiz kılınmasına neden teşkil eder. Aynı şekilde niyet, kıyam, r&uuml;k&ucirc;, secde ve kıyam hakkındaki diğer adap ve h&uuml;k&uuml;mler de b&ouml;yledir; onlara riayet etmek hayat programlarında d&uuml;zeni kabul etmeyi tamamıyla kolaylaştırır.\r\n\r\n\r\n	Ahireti Hatırlamak\r\n\r\n\r\n	Namaz kılan şahıs &ldquo;Din g&uuml;n&uuml;n&uuml;n sahibi&rdquo; ifadesini kullandığında kıyamet ve onun azametini hatırlar ve bu d&uuml;nyanın &ouml;tesinde bu d&uuml;nyadaki amellerin neticesi olan başka bir d&uuml;nyanın var olduğuna dikkat eder.\r\n\r\n\r\n	Dostluk ve D&uuml;şmanlık\r\n\r\n\r\n	Dostluk ve d&uuml;şmanlık Hamd suresi ayetlerini okumanın felsefelerinden biridir. Namaz kılan şahıs &ldquo;ben sadece sana ibadet eder ve sadece senden yardım dilerim, bizi doğru yola kendilerine nimet verdiklerinin yoluna ilet&rdquo; ifadesini kullanarak y&uuml;ce Allah, Peygamberler, doğrular, şehitler ve salihlerin dostluğunu ister, o tarafa doğru hareket eder ve &ldquo;gazaba uğramışların yoluna değil&rdquo; ifadesiyle de uzak kılınmışlar ve sapmışların yol ve y&ouml;nteminden ayrı olduğunu ve ona d&uuml;şmanlık duyduğunu belirtir. Son olarak şunları s&ouml;ylemek gerekir: Namazın emredilme nedeni Allah&rsquo;ın rububiyetine dikkat etmek, onu ikrar etmek, şirk ve putperestlikle m&uuml;cadele etmek, Allah&rsquo;ın karşısında tevazu ve al&ccedil;ak g&ouml;n&uuml;ll&uuml;ğ&uuml;n&uuml;n zirvesinde kıyamda durmak, g&uuml;nahları itiraf etmek, bazı ge&ccedil;miş g&uuml;nahların bağışlanmasını istemek ve Rabbi y&uuml;celtmek i&ccedil;in alnı yere koymaktır.&nbsp; Aynı şekilde hedef insanın her zaman dikkatli ve uyanık olması, unutkanlık tozlarının onun kalbini kaplamaması, sarhoş ve mağrur olmaması, huşu ve huzur i&ccedil;inde olması ve din ve d&uuml;nya nimetlerine ilgi duymasıdır.[8] Bunlar ilahi h&uuml;k&uuml;mlerin eser ve hikmetlerine işaret eden ilahi ayetler ve rivayetlerden numunelerdir. Son olarak namazın hikmet ve sırları hakkında Şii yazar ve &acirc;limler tarafından bir&ccedil;ok kitap ve makalenin yazıldığını hatırlatmak gerekir:\r\n\r\n\r\n	Daha fazla bilgi edinmek i&ccedil;in m&uuml;racaat edilebilecek kaynaklar:\r\n\r\n\r\n	İlelu&rsquo;ş Şerayi, Şeyh Saduk.\r\n\r\n\r\n	Sırru&rsquo;s Salat ve Adabu&rsquo;s Salat, İmam Humeyni.\r\n\r\n\r\n	Felsefe-i Esrarı H&uuml;k&uuml;m, Muhammed Vahidi.\r\n\r\n\r\n	Pertov-i Ez Esrarı Namaz, Muhsin Kıraati.\r\n\r\n\r\n	İlgili başlıklar:\r\n\r\n\r\n	Namazın Mana ve Eserleri, 2296 (Site: tr2410).\r\n\r\n\r\n	Beş Vade Namazın Felsefesi, 3837 (Site: 4101).\r\n\r\n\r\n	Teşehh&uuml;t Ve Selamın Felsefesi, 13141 (Site: 12808).\r\n\r\n\r\n	Namazın Manevi Ve Maddi Eser Ve Bereketleri, 22644&nbsp;&nbsp;&nbsp;&nbsp; (Site: fa10797).\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Nahl Suresi, 44. ayet; A&rsquo;li İmran Suresi, 191. ayet.\r\n\r\n\r\n	[2] A&rsquo;raf Suresi, 173. Ayet.\r\n\r\n\r\n	[3] Ankebut Suresi, 45. ayet; Bakara Suresi, 183. Ayet.\r\n\r\n\r\n	[4] Ankebut Suresi, 45. ayet.\r\n\r\n\r\n	[5] Ta&rsquo;ha Suresi, 14. ayet.\r\n\r\n\r\n	[6] Rad Suresi, 24. ayet.\r\n\r\n\r\n	[7] Nehc&uuml;&rsquo;l Belağa, hikmet 252, &quot;وَ قَالَ (ع) فَرَضَ اللَّهُ الْإِیمَانَ تَطْهِیراً مِنَ الشِّرْکِ وَ الصَّلَاةَ تَنْزِیهاً عَنِ الْکِبْر&quot;\r\n\r\n\r\n	[8] Şeyh Saduk, Men la Yehzeruhu&rsquo;l Fakih, c: 1, s: 214, Camiayı M&uuml;derrisin Kum, &Ccedil;apı dovvum, 1404 h.k; Şeyh Saduk, İlelu&rsquo;ş Şereyi, c: 2, s: 317, daveri, Kum, &ccedil;apı evvel, &quot;إنّ علة الصلاة أنها إقرار بالرّبوبیة للّه عزّ و جلّ، و خلع الأنداد و قیام بین یدی الجبّار جلّ جلاله بالذّلة و المسکنة و الخضوع و الاعتراف، و الطّلب للإقالة من سالف الذّنوب، و وضع الوجه على الأرض کلّ یوم إعظاما للّه جلّ جلاله و أن یکون ذاکرا غیر ناس و لا بطر.و یکون خاشعا متذلّلا راغبا طالبا للزیادة فی الدّین و الدنیا مع ما فیه من الإیجاب، و المداومة على ذکر اللّه عزّ و جل باللّیل و النهار و لئلّا ینسى العبد سیّده و مدبّره و خالقه، فیبطر و یطغى و یکون ذلک فی ذکره لربّه عزّ و جلّ، و قیامه بین یدی&quot;.\r\n\r\n\r\n	&nbsp;'),(257,'tr268','<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Taklit Mercilerin cevabı ş&ouml;yledir:</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	&nbsp;</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	<strong>Ayetullahe&#39;l-uzma HAMANEİ&rsquo;NİN (Allah y&uuml;ce g&ouml;lgesini devam ettirsin) defteri</strong>:</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	C: 1) Bunun teşhisi m&uuml;kellefe aittir.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	C: 2) Sadece bu durum (h&uuml;rmetsizlik) namazın sıhhatine zarar vermez.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	&nbsp;</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	<strong>Ayetullahe&#39;l-uzma SİSTANİ&rsquo;NİN (Allah y&uuml;ce g&ouml;lgesini devam ettirsin) defteri</strong>:</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Bu durumda tek başına (furada olarak) namaz kılmanın sakıncası yoktur; meğer h&uuml;rmetsizlik olduğunu bilirseniz (sakıncası vardır). Zarar ihtimali yoktur ve her hal&uuml;karda namaz sahihtir.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	&nbsp;</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	<strong>Ayetullahe&#39;l-uzma MEKARİMİ ŞİRAZİ&#39;NİN (Allah y&uuml;ce g&ouml;lgesini devam ettirsin) defteri</strong>:</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	C: 1) Bu davranış &ouml;rfe g&ouml;re cemaat imamı ve diğer m&uuml;minlere h&uuml;rmetsizlik sayılırsa bu iş caiz değildir.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	C: 2) Namazı batıl değildir.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	&nbsp;</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	<strong>Ayetullahe&#39;l-uzma SAFİ G&Uuml;LPAYGANİ&#39;NİN (Allah y&uuml;ce g&ouml;lgesini devam ettirsin) defteri</strong>:</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Bu konu iki şekilde vukuu bulabilir: Bazen namazı ferdi kılan kişi yabancı ve cemaat imamını tanımamakta; bu durumda onun ferdi olarak namaz kılması cemaat imamının fasık olduğunu (adil olmadığı) ima etmez. Bilakis kişinin tek başına namaz kılmanın zahiri durumu namaz kılan kişi onun (cemaat imamının) durumunu bilmediğinden ve onu tanımadığından kaynaklanmaktadır. Bu nedenle ferdi kılarsa sakıncası yoktur. Ama o mahallenin ehli gibi cemaat imamını tanıyan kişi olması durumunda bu kişi namazı ferdi kılmada s&uuml;reklilik g&ouml;sterirse, ameli olarak cemaat imamının fasık olduğunu (adil olmadığını) ima etmektedir dolayısıyla caiz değildir ve ferdi kılınan namazında sakıncası vardır.</p>\r\n','','Taklit Mercilerin cevabı ş&ouml;yledir:\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Ayetullahe&#39;l-uzma HAMANEİ&rsquo;NİN (Allah y&uuml;ce g&ouml;lgesini devam ettirsin) defteri:\r\n\r\n\r\n	C: 1) Bunun teşhisi m&uuml;kellefe aittir.\r\n\r\n\r\n	C: 2) Sadece bu durum (h&uuml;rmetsizlik) namazın sıhhatine zarar vermez.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Ayetullahe&#39;l-uzma SİSTANİ&rsquo;NİN (Allah y&uuml;ce g&ouml;lgesini devam ettirsin) defteri:\r\n\r\n\r\n	Bu durumda tek başına (furada olarak) namaz kılmanın sakıncası yoktur; meğer h&uuml;rmetsizlik olduğunu bilirseniz (sakıncası vardır). Zarar ihtimali yoktur ve her hal&uuml;karda namaz sahihtir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Ayetullahe&#39;l-uzma MEKARİMİ ŞİRAZİ&#39;NİN (Allah y&uuml;ce g&ouml;lgesini devam ettirsin) defteri:\r\n\r\n\r\n	C: 1) Bu davranış &ouml;rfe g&ouml;re cemaat imamı ve diğer m&uuml;minlere h&uuml;rmetsizlik sayılırsa bu iş caiz değildir.\r\n\r\n\r\n	C: 2) Namazı batıl değildir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Ayetullahe&#39;l-uzma SAFİ G&Uuml;LPAYGANİ&#39;NİN (Allah y&uuml;ce g&ouml;lgesini devam ettirsin) defteri:\r\n\r\n\r\n	Bu konu iki şekilde vukuu bulabilir: Bazen namazı ferdi kılan kişi yabancı ve cemaat imamını tanımamakta; bu durumda onun ferdi olarak namaz kılması cemaat imamının fasık olduğunu (adil olmadığı) ima etmez. Bilakis kişinin tek başına namaz kılmanın zahiri durumu namaz kılan kişi onun (cemaat imamının) durumunu bilmediğinden ve onu tanımadığından kaynaklanmaktadır. Bu nedenle ferdi kılarsa sakıncası yoktur. Ama o mahallenin ehli gibi cemaat imamını tanıyan kişi olması durumunda bu kişi namazı ferdi kılmada s&uuml;reklilik g&ouml;sterirse, ameli olarak cemaat imamının fasık olduğunu (adil olmadığını) ima etmektedir dolayısıyla caiz değildir ve ferdi kılınan namazında sakıncası vardır.',''),(258,'tr267','<div class=\"quest-content\" id=\"A3_1\" style=\"display: block;\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Hediye vermek ve almak Peygamber Efendimizin (s.a.a) ameli siresinde vardı. Ama Peygamber Efendimizden (s.a.a) gelen rivayetler esasınca hediye verme işi kendi ve diğerlerine meşakkat ve zahmeti beraberinde getirmemelidir; zira bu işteki hedef &uuml;nsiyet ve &uuml;lfet oluşturmaktır ve eğer onun adap ve şartlarına riayet edilmezse uygun olan neticeye ulaşılamaz.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Dini &ouml;ğretilerde vurgulanan emirlerden bir tanesi de başkalarına hediye vermektir; elbette şu konuya da belirtmemiz gerekmektedir ki hediyenin dini metinlerdeki mefhumu maddi hediyeler dairesinden daha geniştir ve manevi hediyeleri de kapsar.</p>\r\n\r\n<p>\r\n	Peygamber Efendimizden (s.a.a) bu konu hakkında &ccedil;ok fazla rivayet nakledilmiştir ki onlardan bir ka&ccedil;ını zikredeceğiz:</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	1. Peygamber Efendimiz (s.a.a) ş&ouml;yle buyurmuştur:&nbsp; &ldquo;İnsanın M&uuml;sl&uuml;man kardeşine y&ouml;nelik şereflilik ve b&uuml;y&uuml;kl&uuml;ğ&uuml;, onun kendisine veren hediyeyi kabul etmesi ve yanında mevcut olan şeylerden ona hediye etmesidir. (Elbette) onun (hediye vermek) i&ccedil;in kendisini zahmete d&uuml;ş&uuml;rmemelidir.&rdquo;sonra ş&ouml;yle buyuruyor: &quot;Ben bu konuda kendini meşakkate atanı sevmem.&rdquo;[1]</p>\r\n\r\n<p>\r\n	Bu rivayette Peygamber Efendimiz (s.a.a) hediye vermeyi ve hediye almayı M&uuml;sl&uuml;man bir kimsenin şerefliliğine delalet eden niteliklerden saymaktadır.&nbsp; Rivayette işaret edilen bir diğer zarif nokta da hediye vermek meşakkat ve zahmete neden olmamalıdır. Dolayısıyla hediye se&ccedil;erken mali g&uuml;c&uuml;nde g&ouml;z &ouml;n&uuml;nde bulundurulması gerekmektedir. Hediye bu &ouml;zellik ve nitelikten yoksul olduğunda &ldquo;hediye&rdquo;, hediyenin kendisinde nazara alınan maksadın dışına &ccedil;ıkar ve faklı yere yani &ldquo;tekell&uuml;fe&rdquo; (kendini zora sokma) saplanmış olur.</p>\r\n\r\n<p>\r\n	2. İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &ldquo;Peygamber Efendimiz (s.a.a) hediyeleri kabul ederdi, ama sadaka almaktan ka&ccedil;ınırdı ve ş&ouml;yle derdi: Birbirinizle hediyeleşin; zira hediye kırgınlıkları yok eder ve derin kin ve d&uuml;şmanlıkları da ortadan kaldırır.&rdquo;[2]</p>\r\n\r\n<p>\r\n	3. İmam Rıza (a.s) babaları ve ceddinin s&ouml;z&uuml;nden naklederek ş&ouml;yle buyurmaktadır: &ldquo;Peygamber efendimiz (s.a.a) hediyeyi severdi ve onun i&ccedil;in hoşnut idi ve talep ediyordu ve onun karşılığında telafi etmek i&ccedil;in hediye veriyordu.&rdquo;[3]</p>\r\n\r\n<p>\r\n	4. Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Hediye &uuml;&ccedil; &ccedil;eşittir: Birincisi başkasının hediyesi karşılığında verilen hediye,&nbsp; diğeri arabuluculuk hediyesi ve &uuml;&ccedil;&uuml;nc&uuml;s&uuml; Allah rızası i&ccedil;in hediye.&rdquo;[4]</p>\r\n\r\n<p>\r\n	5. Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Eğer bir inek veya koyun pa&ccedil;asını yemeye bile davet edilsem kabul ederim, eğer bana bir pa&ccedil;a bile hediye edilse onu kabul ederim.&rdquo;[5]</p>\r\n\r\n<p>\r\n	Peygamber efendimiz (s.a.a) inek veya koyun pa&ccedil;asını &ouml;rnek olarak zikretmişlerdir ve maksat ise değeri az olan bir şeyi bile bana hediye etseler kabul ederim.</p>\r\n\r\n<p>\r\n	6. Peygamber Efendimiz (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Hediye tabaklarını geri d&ouml;nd&uuml;rmede acele edin; zira (karşı taraf hediye verdiğinden dolayı pişman olmadan) yine size hediye getirmesine sebep olur.&rdquo;[6]</p>\r\n\r\n<p>\r\n	7. İmam Rıza (a.s) ecdadı ve ceddi Allah Resul&uuml;nden (s.a.a) ş&ouml;yle rivayet etmektedir ki ş&ouml;yle buyurdular: &ldquo;Hediyeleşmek g&uuml;zel şeydir; zira sorunların kilididir.&rdquo;[7]</p>\r\n\r\n<p>\r\n	Hediye hakkında zikrettiğimiz rivayetlerden şu neticeler alınabilinmektedir; her ne kadar bu amel &ouml;nemli bir yere sahip olmakta ve Allah Resul&uuml; de (s.a.a) teşvik etmektedir; ama onun i&ccedil;in zikredilen adap, şart ve &ouml;zelliklerine tevecc&uuml;h edilmesi gereklidir; zira hediye verme ve almadaki asıl hedef &uuml;nsiyet, muhabbet oluşturmak ve dargınlıkların ortadan kalkması vb.. i&ccedil;indir.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;----------</p>\r\n\r\n<p>\r\n	[1] Tabersi, Ali bin Hasan, &ldquo;Mişkatu&rsquo;l Envar&rdquo;, Kitaphane-i Hayderiye, Necef, 1385 h.k, s: 219,</p>\r\n\r\n<p>\r\n	[2] a.g.e</p>\r\n\r\n<p>\r\n	[3] a.g.e</p>\r\n\r\n<p>\r\n	[4] K&uuml;leyni, Muhammed bin Yakup, &ldquo;El- Kafi&rdquo;, c: 5, s: 141</p>\r\n\r\n<p>\r\n	[5] Saduk, Muhammed bin Ali, &ldquo;Men la Yehduru&rsquo;l Fakih&rdquo;, Kum: İntişaratı camiayi muderrisin, 1413 h.k, c: 3, s: 299,</p>\r\n\r\n<p>\r\n	[6] a.g.e, s: 300</p>\r\n\r\n<p>\r\n	[7] Saduk, Muhammed bin Ali, &ldquo;Uyunu Ahbaru&rsquo;r Rıza (a.s)&rdquo;, İntişaratı cihan, 1378 h.k. c: 2, s: 74, hadis 342,</p>\r\n','Hediye vermek ve almak Peygamber Efendimizin (s.a.a) ameli siresinde vardı. Ama Peygamber Efendimizden (s.a.a) gelen rivayetler esasınca hediye verme işi kendi ve diğerlerine meşakkat ve zahmeti beraberinde getirmemelidir; zira bu işteki hedef &uuml;nsiyet ve &uuml;lfet oluşturmaktır ve eğer onun adap ve şartlarına riayet edilmezse uygun olan neticeye ulaşılamaz.','&nbsp;Dini &ouml;ğretilerde vurgulanan emirlerden bir tanesi de başkalarına hediye vermektir; elbette şu konuya da belirtmemiz gerekmektedir ki hediyenin dini metinlerdeki mefhumu maddi hediyeler dairesinden daha geniştir ve manevi hediyeleri de kapsar.\r\n\r\n\r\n	Peygamber Efendimizden (s.a.a) bu konu hakkında &ccedil;ok fazla rivayet nakledilmiştir ki onlardan bir ka&ccedil;ını zikredeceğiz:\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	1. Peygamber Efendimiz (s.a.a) ş&ouml;yle buyurmuştur:&nbsp; &ldquo;İnsanın M&uuml;sl&uuml;man kardeşine y&ouml;nelik şereflilik ve b&uuml;y&uuml;kl&uuml;ğ&uuml;, onun kendisine veren hediyeyi kabul etmesi ve yanında mevcut olan şeylerden ona hediye etmesidir. (Elbette) onun (hediye vermek) i&ccedil;in kendisini zahmete d&uuml;ş&uuml;rmemelidir.&rdquo;sonra ş&ouml;yle buyuruyor: &quot;Ben bu konuda kendini meşakkate atanı sevmem.&rdquo;[1]\r\n\r\n\r\n	Bu rivayette Peygamber Efendimiz (s.a.a) hediye vermeyi ve hediye almayı M&uuml;sl&uuml;man bir kimsenin şerefliliğine delalet eden niteliklerden saymaktadır.&nbsp; Rivayette işaret edilen bir diğer zarif nokta da hediye vermek meşakkat ve zahmete neden olmamalıdır. Dolayısıyla hediye se&ccedil;erken mali g&uuml;c&uuml;nde g&ouml;z &ouml;n&uuml;nde bulundurulması gerekmektedir. Hediye bu &ouml;zellik ve nitelikten yoksul olduğunda &ldquo;hediye&rdquo;, hediyenin kendisinde nazara alınan maksadın dışına &ccedil;ıkar ve faklı yere yani &ldquo;tekell&uuml;fe&rdquo; (kendini zora sokma) saplanmış olur.\r\n\r\n\r\n	2. İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &ldquo;Peygamber Efendimiz (s.a.a) hediyeleri kabul ederdi, ama sadaka almaktan ka&ccedil;ınırdı ve ş&ouml;yle derdi: Birbirinizle hediyeleşin; zira hediye kırgınlıkları yok eder ve derin kin ve d&uuml;şmanlıkları da ortadan kaldırır.&rdquo;[2]\r\n\r\n\r\n	3. İmam Rıza (a.s) babaları ve ceddinin s&ouml;z&uuml;nden naklederek ş&ouml;yle buyurmaktadır: &ldquo;Peygamber efendimiz (s.a.a) hediyeyi severdi ve onun i&ccedil;in hoşnut idi ve talep ediyordu ve onun karşılığında telafi etmek i&ccedil;in hediye veriyordu.&rdquo;[3]\r\n\r\n\r\n	4. Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Hediye &uuml;&ccedil; &ccedil;eşittir: Birincisi başkasının hediyesi karşılığında verilen hediye,&nbsp; diğeri arabuluculuk hediyesi ve &uuml;&ccedil;&uuml;nc&uuml;s&uuml; Allah rızası i&ccedil;in hediye.&rdquo;[4]\r\n\r\n\r\n	5. Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Eğer bir inek veya koyun pa&ccedil;asını yemeye bile davet edilsem kabul ederim, eğer bana bir pa&ccedil;a bile hediye edilse onu kabul ederim.&rdquo;[5]\r\n\r\n\r\n	Peygamber efendimiz (s.a.a) inek veya koyun pa&ccedil;asını &ouml;rnek olarak zikretmişlerdir ve maksat ise değeri az olan bir şeyi bile bana hediye etseler kabul ederim.\r\n\r\n\r\n	6. Peygamber Efendimiz (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Hediye tabaklarını geri d&ouml;nd&uuml;rmede acele edin; zira (karşı taraf hediye verdiğinden dolayı pişman olmadan) yine size hediye getirmesine sebep olur.&rdquo;[6]\r\n\r\n\r\n	7. İmam Rıza (a.s) ecdadı ve ceddi Allah Resul&uuml;nden (s.a.a) ş&ouml;yle rivayet etmektedir ki ş&ouml;yle buyurdular: &ldquo;Hediyeleşmek g&uuml;zel şeydir; zira sorunların kilididir.&rdquo;[7]\r\n\r\n\r\n	Hediye hakkında zikrettiğimiz rivayetlerden şu neticeler alınabilinmektedir; her ne kadar bu amel &ouml;nemli bir yere sahip olmakta ve Allah Resul&uuml; de (s.a.a) teşvik etmektedir; ama onun i&ccedil;in zikredilen adap, şart ve &ouml;zelliklerine tevecc&uuml;h edilmesi gereklidir; zira hediye verme ve almadaki asıl hedef &uuml;nsiyet, muhabbet oluşturmak ve dargınlıkların ortadan kalkması vb.. i&ccedil;indir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;----------\r\n\r\n\r\n	[1] Tabersi, Ali bin Hasan, &ldquo;Mişkatu&rsquo;l Envar&rdquo;, Kitaphane-i Hayderiye, Necef, 1385 h.k, s: 219,\r\n\r\n\r\n	[2] a.g.e\r\n\r\n\r\n	[3] a.g.e\r\n\r\n\r\n	[4] K&uuml;leyni, Muhammed bin Yakup, &ldquo;El- Kafi&rdquo;, c: 5, s: 141\r\n\r\n\r\n	[5] Saduk, Muhammed bin Ali, &ldquo;Men la Yehduru&rsquo;l Fakih&rdquo;, Kum: İntişaratı camiayi muderrisin, 1413 h.k, c: 3, s: 299,\r\n\r\n\r\n	[6] a.g.e, s: 300\r\n\r\n\r\n	[7] Saduk, Muhammed bin Ali, &ldquo;Uyunu Ahbaru&rsquo;r Rıza (a.s)&rdquo;, İntişaratı cihan, 1378 h.k. c: 2, s: 74, hadis 342,'),(259,'tr266','<p>\r\n	<br />\r\n	&nbsp;Diğer &uuml;lkelerin se&ccedil;imlerine iştirak etmek eğer M&uuml;sl&uuml;manların maslahatına ters ise veya İslam d&uuml;şmanlarının g&uuml;&ccedil;lenmesine neden oluyor ise caiz değildir. İslam ve M&uuml;sl&uuml;manların maslaha&shy;tını ardında getiriyor ve onların g&uuml;&ccedil;lenmesine neden oluyor ise se&ccedil;imlere iştirak edip oy kol&shy;lanmak uygundur. Bu durum dışında oy kollan&shy;mak mubahtır. M&uuml;kellefin ihtiyarine bağlıdır. İsterse iştirak eder isterse iştirak etmez. &nbsp;</p>\r\n\r\n<p>\r\n	Ekler:</p>\r\n\r\n<p>\r\n	Taklidi mercilerin yukarıdaki soruya vermiş ol&shy;dukları cevap ş&ouml;yledir:[1]</p>\r\n\r\n<p>\r\n	Hazreti Ayetullahe&#39;l-uzma HAMANEİ (Allah y&uuml;ce g&ouml;lgesini devam ettirsin):</p>\r\n\r\n<p>\r\n	Sosyal ve siyasi işleri &uuml;stlenmek i&ccedil;in aday olmuş Milli meclislerin adaylarına oy vermek meşrudur ve (bu bağlamda) bir engel yok. Bu bağlamda M&uuml;sl&uuml;man ve M&uuml;sl&uuml;man olmayan adaylar ara&shy;sında fark bulunmamaktadır. &nbsp;</p>\r\n\r\n<p>\r\n	Hazreti Ayetullahe&#39;l-uzma MEKARİMİ ŞİRAZİ (Allah y&uuml;ce g&ouml;lgesini devam ettirsin):</p>\r\n\r\n<p>\r\n	M&uuml;sl&uuml;man ve ehlibeyt (a.s.) taraftarlarının g&uuml;&ccedil;&shy;lenmesine neden olan yerlerde oy vermek iyi bir iştir.</p>\r\n\r\n<p>\r\n	Hazreti Ayetullahe&#39;l - uzma SAFİ G&Uuml;LPAYGANİ&#39;NİN (Allah y&uuml;ce g&ouml;lgesini de&shy;vam ettirsin):</p>\r\n\r\n<p>\r\n	Bu &uuml;lkelerde se&ccedil;imlere iştirak etmekte İslami maslahatlar m&uuml;lahaza edilmelidir.</p>\r\n\r\n<p>\r\n	Hazreti Ayetullah MEHDEVİ HADEVİ (Al&shy;lah y&uuml;ce g&ouml;lgesini devam ettirsin):</p>\r\n\r\n<p>\r\n	Eğer oyunuz İslamın gelişmesine ya İslami h&uuml;&shy;k&uuml;mlerin icra edilmesine veya dindar M&uuml;sl&uuml;&shy;manların se&ccedil;ilmesine yardımcı oluyor ise se&ccedil;im&shy;lere iştirak ediniz. Ama eğer iştirak etmeniz İslamın zayıflanmasına veya M&uuml;sl&uuml;manların şartlarının zorlamasına veya İslam d&uuml;şmanlarının g&uuml;&ccedil;lenmesine neden oluyor ise oy vermeniz ha&shy;ramdır.</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] IslamQoest sitesi tarafından aşağıdaki ayatullahların defterlerinden istifta edilmiştir: Hazreti Ayetullahe&#39;l-uzma HAMANEİ, Hazreti Ayetullahe&#39;l-uzma SAFİ G&Uuml;LPAYGANİ&#39;NİN,&nbsp; Hazreti Ayetullahe&#39;l-uzma MEKARİMİ ŞİRAZİ (Allah y&uuml;ce g&ouml;lgelerni devam ettirsin).</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','','&nbsp;Diğer &uuml;lkelerin se&ccedil;imlerine iştirak etmek eğer M&uuml;sl&uuml;manların maslahatına ters ise veya İslam d&uuml;şmanlarının g&uuml;&ccedil;lenmesine neden oluyor ise caiz değildir. İslam ve M&uuml;sl&uuml;manların maslaha&shy;tını ardında getiriyor ve onların g&uuml;&ccedil;lenmesine neden oluyor ise se&ccedil;imlere iştirak edip oy kol&shy;lanmak uygundur. Bu durum dışında oy kollan&shy;mak mubahtır. M&uuml;kellefin ihtiyarine bağlıdır. İsterse iştirak eder isterse iştirak etmez. &nbsp;\r\n\r\n\r\n	Ekler:\r\n\r\n\r\n	Taklidi mercilerin yukarıdaki soruya vermiş ol&shy;dukları cevap ş&ouml;yledir:[1]\r\n\r\n\r\n	Hazreti Ayetullahe&#39;l-uzma HAMANEİ (Allah y&uuml;ce g&ouml;lgesini devam ettirsin):\r\n\r\n\r\n	Sosyal ve siyasi işleri &uuml;stlenmek i&ccedil;in aday olmuş Milli meclislerin adaylarına oy vermek meşrudur ve (bu bağlamda) bir engel yok. Bu bağlamda M&uuml;sl&uuml;man ve M&uuml;sl&uuml;man olmayan adaylar ara&shy;sında fark bulunmamaktadır. &nbsp;\r\n\r\n\r\n	Hazreti Ayetullahe&#39;l-uzma MEKARİMİ ŞİRAZİ (Allah y&uuml;ce g&ouml;lgesini devam ettirsin):\r\n\r\n\r\n	M&uuml;sl&uuml;man ve ehlibeyt (a.s.) taraftarlarının g&uuml;&ccedil;&shy;lenmesine neden olan yerlerde oy vermek iyi bir iştir.\r\n\r\n\r\n	Hazreti Ayetullahe&#39;l - uzma SAFİ G&Uuml;LPAYGANİ&#39;NİN (Allah y&uuml;ce g&ouml;lgesini de&shy;vam ettirsin):\r\n\r\n\r\n	Bu &uuml;lkelerde se&ccedil;imlere iştirak etmekte İslami maslahatlar m&uuml;lahaza edilmelidir.\r\n\r\n\r\n	Hazreti Ayetullah MEHDEVİ HADEVİ (Al&shy;lah y&uuml;ce g&ouml;lgesini devam ettirsin):\r\n\r\n\r\n	Eğer oyunuz İslamın gelişmesine ya İslami h&uuml;&shy;k&uuml;mlerin icra edilmesine veya dindar M&uuml;sl&uuml;&shy;manların se&ccedil;ilmesine yardımcı oluyor ise se&ccedil;im&shy;lere iştirak ediniz. Ama eğer iştirak etmeniz İslamın zayıflanmasına veya M&uuml;sl&uuml;manların şartlarının zorlamasına veya İslam d&uuml;şmanlarının g&uuml;&ccedil;lenmesine neden oluyor ise oy vermeniz ha&shy;ramdır.\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] IslamQoest sitesi tarafından aşağıdaki ayatullahların defterlerinden istifta edilmiştir: Hazreti Ayetullahe&#39;l-uzma HAMANEİ, Hazreti Ayetullahe&#39;l-uzma SAFİ G&Uuml;LPAYGANİ&#39;NİN,&nbsp; Hazreti Ayetullahe&#39;l-uzma MEKARİMİ ŞİRAZİ (Allah y&uuml;ce g&ouml;lgelerni devam ettirsin).\r\n\r\n\r\n	&nbsp;',''),(260,'tr265','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Her ne kadar insanın Allah tarafından belirlenmiş şer&rsquo;i y&uuml;k&uuml;ml&uuml;l&uuml;k şartı erginlik yaşına ermek olsa da t&uuml;m &ccedil;ocukların b&uuml;t&uuml;n &ccedil;ocukluk d&ouml;neminde tamamen başıboş oldukları ve her işi yapabilecekleri sanısı akla gelmemelidir. İslam fakihleri iyi ve k&ouml;t&uuml;y&uuml; anlayabilecek olan &ccedil;ocukları istisna etmişlerdir. Onların fetvasına g&ouml;re eğer işleri ayırt edebilen &ccedil;ocuklar, iyi bir iş yapar veya herhangi bir ibadeti yerine getirirlerse onlara m&uuml;stehap bir amelin sevabı verilir. Hatta bazı fakihler bu işin bir tecr&uuml;be olmakla birlikte şer&rsquo;i doğru bir ibadet sayılacağına inanır. Bunun karşısında, ayırt edemeyen &ccedil;ocuklar i&ccedil;in yapılması sakıncasız olan bazı işler, ayırt edebilen &ccedil;ocuk i&ccedil;in yasaktır. Hatta bir&ccedil;ok durumda işleri ayırt edebilen bir &ccedil;ocuk veya onun şer&rsquo;i velisi &ccedil;ocuğu yaptığı iş karşısında sorumludur ve bunun bedelini &ouml;demesi gerekir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Allah tarafından belirlendiği &uuml;zere insanın y&uuml;k&uuml;ml&uuml; olma şartlarından biri onun ergin olmasıdır. Neticede y&uuml;k&uuml;ml&uuml; olmayan insanın cezalandırılması doğru değildir.[1]&nbsp; Bununla birlikte fakihler bir&ccedil;ok durumda y&uuml;k&uuml;ml&uuml;l&uuml;k yaşına ulaşmamış, ama ıstılahta kendilerine &ldquo;ayırt edebilen&rdquo; denen iyi ve k&ouml;t&uuml;y&uuml; idrak eden &ccedil;ocuklar i&ccedil;in[2] bir takım h&uuml;k&uuml;mler belirtmiştir ve bunların bazıları şunlardan ibarettir:</p>\r\n\r\n<p>\r\n	1. Eğer bir kimse namaz halinde olursa ve bir başkası ona selam verirse onun selamının cevabını vermesi kendisine farzdır, hatta selam veren şahıs ayırt edici bir &ccedil;ocuk olsa dahi durum değişmez.[3]</p>\r\n\r\n<p>\r\n	2. Ergin olmayan &ccedil;ocuk ile muamele yapmak doğru değildir, ama &ccedil;ocuk işleri birbirinden ayırt edebilirse ve kendisi i&ccedil;in normal olan az bir miktar ile muamele yapar ise, bu muamele doğrudur.[4]</p>\r\n\r\n<p>\r\n	3. Ayırt edebilen M&uuml;sl&uuml;man bir &ccedil;ocuk, bir hayvanı şer&rsquo;i bir şekilde kesebilir.[5]</p>\r\n\r\n<p>\r\n	4. Eğer ayırt edebilen bir &ccedil;ocuk, bir başkasına s&ouml;verse, her ne kadar ona İslami had cezaları uygulanmasa da onun İslam h&acirc;kimi tarafından edeplendirilmesi gerekir.[6]</p>\r\n\r\n<p>\r\n	5. Ayırt eden &ccedil;ocuğa namaz kılmayı ve diğer ibadetleri yapmayı &ouml;ğretmek m&uuml;stehaptır ve aynı şekilde onu kaza namazlarını kılmaya mecbur kılmak da m&uuml;stehaptır.[7]</p>\r\n\r\n<p>\r\n	6. İnsanın kendi avretini diğer insanlar karşısında kapatması farzdır. Bu h&uuml;km&uuml;n istisnalarından biri &ccedil;ocuklardır. Ama ayırt eden &ccedil;ocuklar da ilk h&uuml;km&uuml;n kapsamına girer ve onlar istisna sayılmazlar.[8] Aynı şekilde başkalarının avretine bakmak haramdır. Elbette bu &ccedil;ocuk olursa fark eder ve şehvetli bir bakış olmaksızın onun avretine bakılabilir. Elbette bu h&uuml;k&uuml;m ayırt etmeyen &ccedil;ocuklara &ouml;zg&uuml;d&uuml;r ve ayırt eden &ccedil;ocuğun avretine bakmak da haramdır.[9]</p>\r\n\r\n<p>\r\n	Erginliğin şer&rsquo;i yaşına ulaşmayı y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;n şartlarından biri olarak değerlendiren fakihlerden biri, &uuml;&ccedil; noktaya dikkat etmeyi gerekli bilmektedir:</p>\r\n\r\n<p>\r\n	1. Y&uuml;k&uuml;ml&uuml;l&uuml;k yaşına ulaşmamış bir &ccedil;ocuğun y&uuml;k&uuml;ml&uuml; olmaması, onun şer&rsquo;i velisinin kendisine hi&ccedil;bir şer&rsquo;i emir ve yasaklamada bulunma hakkının olmadığı ve onu bazı işlerden dolayı cezalandıramayacağı veyahut doğru işlerinden dolayı &ouml;d&uuml;llendiremeyeceği anlamına gelmez. Veli, bu konuları anlama kabiliyetini taşıyan &ccedil;ocuğu edepli kılmalı ve b&ouml;ylece onun erginlik yaşına gelmesiyle kendi y&uuml;k&uuml;ml&uuml;l&uuml;klerini yapabilmesine zemin hazırlamalıdır.</p>\r\n\r\n<p>\r\n	2. Y&uuml;k&uuml;ml&uuml;l&uuml;k i&ccedil;in erginliğin şart olması, doğru olarak yapılması durumunda &ccedil;ocuğun ibadetsel amellerinin doğru olmayacağı anlamına gelmez; y&uuml;k&uuml;ml&uuml;ler i&ccedil;in farz ve m&uuml;stehap ameller ayırt eden &ccedil;ocuk i&ccedil;in zarar taşımaması şartıyla m&uuml;stehaptır. Bundan dolayı &ccedil;ocuk yedi yaşına vardığında, namaz kılması m&uuml;stehap olur ve dokuz yaşına vardığında hatta orucun bir kısmını tutsa bile oru&ccedil; tutması m&uuml;stehap olur.</p>\r\n\r\n<p>\r\n	3. Ayırt eden &ccedil;ocuğun hi&ccedil;bir şekilde yanlış işleri karşılığında sorgulanmaması diye bir şey s&ouml;z konusu değildir. &Ouml;rneğin &ccedil;ocuk başkalarına mali zarar veren bir iş yaparsa, ona erginlik yaşına erdikten sonra bunu telafi etmesi i&ccedil;in bir m&uuml;hlet verilir.[10]</p>\r\n\r\n<p>\r\n	Burada iki noktaya dikkat etmek zorunludur:</p>\r\n\r\n<p>\r\n	1. Ayırt etme ve bilme yaşına varmamış &ccedil;ocukların davranışlarıyla ilgili olarak değersel bir yargıda bulunulamaz ve onların işleri iyi veya k&ouml;t&uuml; olarak değerlendirilemez. Bundan dolayı Zilzal suresinde belirtilenler ve insanların iyi ve k&ouml;t&uuml; amellerinin cisimleşeceği konusunda işaret edilenler, b&ouml;yle &ccedil;ocuklar i&ccedil;in ge&ccedil;erli olmayacaktır.</p>\r\n\r\n<p>\r\n	2. Ayırt eme ve bilme de nispi bir husustur. Başka bir tabirle bir &ccedil;ocuk şeriatın g&ouml;z &ouml;n&uuml;nde bulundurduğu bazı konularda bilgi ve ayırt etme &ouml;zelliğine sahip olabilir, ama başka konular hakkında ise bundan yoksun olabilir. Dolayısıyla sadece bildiği hususlar hakkında sorumlu olur.</p>\r\n\r\n<p>\r\n	Bu konuyu neticelendirmek hedefi ile ş&ouml;yle s&ouml;ylenebilir: Eğer bir şahıs erginlik yaşına ermemişse, ama akıllı, zeki, ayırt edebilen ve iyi ve k&ouml;t&uuml;y&uuml; doğru bir şekilde teşhis edebilen bir &ccedil;ocuk ise, bize g&ouml;re b&ouml;yle bir şahsın M&uuml;sl&uuml;manlığı ve imanı kabul edilir. İmanı kabul edilmekte kalmayıp fakihlerimizin belirttiğine g&ouml;re b&ouml;yle bir gencin ibadetleri de doğru sayılır. Onun namazı, orucu, haccı, umresi ve diğer ibadetleri t&uuml;m şartlara riayet etmesi koşuluyla doğrudur. İslam fakihlerinin tabirine g&ouml;re b&ouml;yle bir şahsın ibadetleri hazırlık eksenli değil, şer&rsquo;idir.[11] Bundan dolayı b&ouml;yle ergin olmayan bir gencin ibadetleri doğru ve şer&rsquo;i ise, imanı tabii olarak kabul edilir. Netice itibari ile ayırt eden gencin erginlik &ouml;ncesi imanı kabul edilmektedir. Artı, bizim inancımıza g&ouml;re b&ouml;yle gen&ccedil;ler bazı g&uuml;nahlar karşısında sorumluluk taşır ve salt y&uuml;k&uuml;ml&uuml;l&uuml;k yaşına ermemek onları t&uuml;m g&uuml;nahların neticesinden muaf tutmaz ve bu vesile ile kendilerine yeşil ışık yakılmaz. Bu a&ccedil;ıdan eğer erginlik yaşına ermemiş ayırt eden bir &ccedil;ocuk g&uuml;nahsız bir insanı &ouml;ld&uuml;rmenin &ccedil;irkinliğini bilir ve g&uuml;nahsız bir insanı &ouml;ld&uuml;r&uuml;rse, onun katili olur ve Allah katında sorumlu sayılır. Netice itibari ile erginliğe ulaşmamış şahıslar akıllı, zeki ve ayırt edici olursa, onların imanı kabul edilir. Bundan dolayı erginlik İslam ve imanın kabul edilme şartı değildir.[12]&nbsp; &nbsp;<br />\r\n	-------------<br />\r\n	[1] Sadr, Seyyit Muhammed Bakır, El-Fetava&rsquo;l Vazihe, s: 126.</p>\r\n\r\n<p>\r\n	[2] Tevzih&uuml;&rsquo;l Mesail, İmam Humeyni, mesele 57.</p>\r\n\r\n<p>\r\n	[3] a.g.e, mesele 1141.</p>\r\n\r\n<p>\r\n	[4] a.g.e, mesele 1389.</p>\r\n\r\n<p>\r\n	[5] a.g.e, mesele 2594.</p>\r\n\r\n<p>\r\n	[6] Tahriru&rsquo;l Vesile, s: 876.</p>\r\n\r\n<p>\r\n	[7] Tevzih&uuml;&rsquo;l Mesail, mesele 1389.</p>\r\n\r\n<p>\r\n	[8] a.g.e.</p>\r\n\r\n<p>\r\n	[9] a.g.e, mesele 2436.</p>\r\n\r\n<p>\r\n	[10] Sadr, Seyyit Muhammed Bakır, a.g.e.</p>\r\n\r\n<p>\r\n	[11] Yezdi, Seyyit Muhammed Kazım, El- Urvetu&rsquo;l Vuska, c: 2, s: 217.</p>\r\n\r\n<p>\r\n	[12] Mekarim Şirazi, Nasır, Ayatı Vilayet der Kur&rsquo;an, s: 361 &ndash; 362.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Her ne kadar insanın Allah tarafından belirlenmiş şer&rsquo;i y&uuml;k&uuml;ml&uuml;l&uuml;k şartı erginlik yaşına ermek olsa da t&uuml;m &ccedil;ocukların b&uuml;t&uuml;n &ccedil;ocukluk d&ouml;neminde tamamen başıboş oldukları ve her işi yapabilecekleri sanısı akla gelmemelidir. İslam fakihleri iyi ve k&ouml;t&uuml;y&uuml; anlayabilecek olan &ccedil;ocukları istisna etmişlerdir. Onların fetvasına g&ouml;re eğer işleri ayırt edebilen &ccedil;ocuklar, iyi bir iş yapar veya herhangi bir ibadeti yerine getirirlerse onlara m&uuml;stehap bir amelin sevabı verilir. Hatta bazı fakihler bu işin bir tecr&uuml;be olmakla birlikte şer&rsquo;i doğru bir ibadet sayılacağına inanır. Bunun karşısında, ayırt edemeyen &ccedil;ocuklar i&ccedil;in yapılması sakıncasız olan bazı işler, ayırt edebilen &ccedil;ocuk i&ccedil;in yasaktır. Hatta bir&ccedil;ok durumda işleri ayırt edebilen bir &ccedil;ocuk veya onun şer&rsquo;i velisi &ccedil;ocuğu yaptığı iş karşısında sorumludur ve bunun bedelini &ouml;demesi gerekir.','&nbsp;Allah tarafından belirlendiği &uuml;zere insanın y&uuml;k&uuml;ml&uuml; olma şartlarından biri onun ergin olmasıdır. Neticede y&uuml;k&uuml;ml&uuml; olmayan insanın cezalandırılması doğru değildir.[1]&nbsp; Bununla birlikte fakihler bir&ccedil;ok durumda y&uuml;k&uuml;ml&uuml;l&uuml;k yaşına ulaşmamış, ama ıstılahta kendilerine &ldquo;ayırt edebilen&rdquo; denen iyi ve k&ouml;t&uuml;y&uuml; idrak eden &ccedil;ocuklar i&ccedil;in[2] bir takım h&uuml;k&uuml;mler belirtmiştir ve bunların bazıları şunlardan ibarettir:\r\n\r\n\r\n	1. Eğer bir kimse namaz halinde olursa ve bir başkası ona selam verirse onun selamının cevabını vermesi kendisine farzdır, hatta selam veren şahıs ayırt edici bir &ccedil;ocuk olsa dahi durum değişmez.[3]\r\n\r\n\r\n	2. Ergin olmayan &ccedil;ocuk ile muamele yapmak doğru değildir, ama &ccedil;ocuk işleri birbirinden ayırt edebilirse ve kendisi i&ccedil;in normal olan az bir miktar ile muamele yapar ise, bu muamele doğrudur.[4]\r\n\r\n\r\n	3. Ayırt edebilen M&uuml;sl&uuml;man bir &ccedil;ocuk, bir hayvanı şer&rsquo;i bir şekilde kesebilir.[5]\r\n\r\n\r\n	4. Eğer ayırt edebilen bir &ccedil;ocuk, bir başkasına s&ouml;verse, her ne kadar ona İslami had cezaları uygulanmasa da onun İslam h&acirc;kimi tarafından edeplendirilmesi gerekir.[6]\r\n\r\n\r\n	5. Ayırt eden &ccedil;ocuğa namaz kılmayı ve diğer ibadetleri yapmayı &ouml;ğretmek m&uuml;stehaptır ve aynı şekilde onu kaza namazlarını kılmaya mecbur kılmak da m&uuml;stehaptır.[7]\r\n\r\n\r\n	6. İnsanın kendi avretini diğer insanlar karşısında kapatması farzdır. Bu h&uuml;km&uuml;n istisnalarından biri &ccedil;ocuklardır. Ama ayırt eden &ccedil;ocuklar da ilk h&uuml;km&uuml;n kapsamına girer ve onlar istisna sayılmazlar.[8] Aynı şekilde başkalarının avretine bakmak haramdır. Elbette bu &ccedil;ocuk olursa fark eder ve şehvetli bir bakış olmaksızın onun avretine bakılabilir. Elbette bu h&uuml;k&uuml;m ayırt etmeyen &ccedil;ocuklara &ouml;zg&uuml;d&uuml;r ve ayırt eden &ccedil;ocuğun avretine bakmak da haramdır.[9]\r\n\r\n\r\n	Erginliğin şer&rsquo;i yaşına ulaşmayı y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;n şartlarından biri olarak değerlendiren fakihlerden biri, &uuml;&ccedil; noktaya dikkat etmeyi gerekli bilmektedir:\r\n\r\n\r\n	1. Y&uuml;k&uuml;ml&uuml;l&uuml;k yaşına ulaşmamış bir &ccedil;ocuğun y&uuml;k&uuml;ml&uuml; olmaması, onun şer&rsquo;i velisinin kendisine hi&ccedil;bir şer&rsquo;i emir ve yasaklamada bulunma hakkının olmadığı ve onu bazı işlerden dolayı cezalandıramayacağı veyahut doğru işlerinden dolayı &ouml;d&uuml;llendiremeyeceği anlamına gelmez. Veli, bu konuları anlama kabiliyetini taşıyan &ccedil;ocuğu edepli kılmalı ve b&ouml;ylece onun erginlik yaşına gelmesiyle kendi y&uuml;k&uuml;ml&uuml;l&uuml;klerini yapabilmesine zemin hazırlamalıdır.\r\n\r\n\r\n	2. Y&uuml;k&uuml;ml&uuml;l&uuml;k i&ccedil;in erginliğin şart olması, doğru olarak yapılması durumunda &ccedil;ocuğun ibadetsel amellerinin doğru olmayacağı anlamına gelmez; y&uuml;k&uuml;ml&uuml;ler i&ccedil;in farz ve m&uuml;stehap ameller ayırt eden &ccedil;ocuk i&ccedil;in zarar taşımaması şartıyla m&uuml;stehaptır. Bundan dolayı &ccedil;ocuk yedi yaşına vardığında, namaz kılması m&uuml;stehap olur ve dokuz yaşına vardığında hatta orucun bir kısmını tutsa bile oru&ccedil; tutması m&uuml;stehap olur.\r\n\r\n\r\n	3. Ayırt eden &ccedil;ocuğun hi&ccedil;bir şekilde yanlış işleri karşılığında sorgulanmaması diye bir şey s&ouml;z konusu değildir. &Ouml;rneğin &ccedil;ocuk başkalarına mali zarar veren bir iş yaparsa, ona erginlik yaşına erdikten sonra bunu telafi etmesi i&ccedil;in bir m&uuml;hlet verilir.[10]\r\n\r\n\r\n	Burada iki noktaya dikkat etmek zorunludur:\r\n\r\n\r\n	1. Ayırt etme ve bilme yaşına varmamış &ccedil;ocukların davranışlarıyla ilgili olarak değersel bir yargıda bulunulamaz ve onların işleri iyi veya k&ouml;t&uuml; olarak değerlendirilemez. Bundan dolayı Zilzal suresinde belirtilenler ve insanların iyi ve k&ouml;t&uuml; amellerinin cisimleşeceği konusunda işaret edilenler, b&ouml;yle &ccedil;ocuklar i&ccedil;in ge&ccedil;erli olmayacaktır.\r\n\r\n\r\n	2. Ayırt eme ve bilme de nispi bir husustur. Başka bir tabirle bir &ccedil;ocuk şeriatın g&ouml;z &ouml;n&uuml;nde bulundurduğu bazı konularda bilgi ve ayırt etme &ouml;zelliğine sahip olabilir, ama başka konular hakkında ise bundan yoksun olabilir. Dolayısıyla sadece bildiği hususlar hakkında sorumlu olur.\r\n\r\n\r\n	Bu konuyu neticelendirmek hedefi ile ş&ouml;yle s&ouml;ylenebilir: Eğer bir şahıs erginlik yaşına ermemişse, ama akıllı, zeki, ayırt edebilen ve iyi ve k&ouml;t&uuml;y&uuml; doğru bir şekilde teşhis edebilen bir &ccedil;ocuk ise, bize g&ouml;re b&ouml;yle bir şahsın M&uuml;sl&uuml;manlığı ve imanı kabul edilir. İmanı kabul edilmekte kalmayıp fakihlerimizin belirttiğine g&ouml;re b&ouml;yle bir gencin ibadetleri de doğru sayılır. Onun namazı, orucu, haccı, umresi ve diğer ibadetleri t&uuml;m şartlara riayet etmesi koşuluyla doğrudur. İslam fakihlerinin tabirine g&ouml;re b&ouml;yle bir şahsın ibadetleri hazırlık eksenli değil, şer&rsquo;idir.[11] Bundan dolayı b&ouml;yle ergin olmayan bir gencin ibadetleri doğru ve şer&rsquo;i ise, imanı tabii olarak kabul edilir. Netice itibari ile ayırt eden gencin erginlik &ouml;ncesi imanı kabul edilmektedir. Artı, bizim inancımıza g&ouml;re b&ouml;yle gen&ccedil;ler bazı g&uuml;nahlar karşısında sorumluluk taşır ve salt y&uuml;k&uuml;ml&uuml;l&uuml;k yaşına ermemek onları t&uuml;m g&uuml;nahların neticesinden muaf tutmaz ve bu vesile ile kendilerine yeşil ışık yakılmaz. Bu a&ccedil;ıdan eğer erginlik yaşına ermemiş ayırt eden bir &ccedil;ocuk g&uuml;nahsız bir insanı &ouml;ld&uuml;rmenin &ccedil;irkinliğini bilir ve g&uuml;nahsız bir insanı &ouml;ld&uuml;r&uuml;rse, onun katili olur ve Allah katında sorumlu sayılır. Netice itibari ile erginliğe ulaşmamış şahıslar akıllı, zeki ve ayırt edici olursa, onların imanı kabul edilir. Bundan dolayı erginlik İslam ve imanın kabul edilme şartı değildir.[12]&nbsp; &nbsp;\r\n	-------------\r\n	[1] Sadr, Seyyit Muhammed Bakır, El-Fetava&rsquo;l Vazihe, s: 126.\r\n\r\n\r\n	[2] Tevzih&uuml;&rsquo;l Mesail, İmam Humeyni, mesele 57.\r\n\r\n\r\n	[3] a.g.e, mesele 1141.\r\n\r\n\r\n	[4] a.g.e, mesele 1389.\r\n\r\n\r\n	[5] a.g.e, mesele 2594.\r\n\r\n\r\n	[6] Tahriru&rsquo;l Vesile, s: 876.\r\n\r\n\r\n	[7] Tevzih&uuml;&rsquo;l Mesail, mesele 1389.\r\n\r\n\r\n	[8] a.g.e.\r\n\r\n\r\n	[9] a.g.e, mesele 2436.\r\n\r\n\r\n	[10] Sadr, Seyyit Muhammed Bakır, a.g.e.\r\n\r\n\r\n	[11] Yezdi, Seyyit Muhammed Kazım, El- Urvetu&rsquo;l Vuska, c: 2, s: 217.\r\n\r\n\r\n	[12] Mekarim Şirazi, Nasır, Ayatı Vilayet der Kur&rsquo;an, s: 361 &ndash; 362.\r\n\r\n\r\n	&nbsp;'),(261,'tr264','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bir metnin itibarını onun başında yer alan bir &ouml;zetle &ouml;l&ccedil;memek gerekir. Elbette b&uuml;y&uuml;k &ouml;l&ccedil;ekli bilimsel bazı araştırmalarda bu y&ouml;ntem uygun g&ouml;r&uuml;lebilir, ama şimdi dahi bir&ccedil;ok muteber ansiklopedi b&ouml;yle bir y&ouml;ntemden istifade etmemektedir ve bu onların itibarını zedelememektedir. Kur&rsquo;an da M&uuml;sl&uuml;manların en &ouml;nemli dinsel ansiklopedisidir. Kur&rsquo;an belirli bir hedef doğrultusunda değişik meselelere değinir ve bir&ccedil;ok yerde bu y&ouml;ntemden istifade etmez; &ccedil;&uuml;nk&uuml; b&ouml;yle bir &ouml;zet sunmak suredeki mevcut &ouml;ğretileri daha iyi derk etmede pek fazla bir etkide bulunmamaktadır.&nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Cevabın başlangıcında belirtmeliyiz ki her ne kadar bug&uuml;n ağır hacimde b&uuml;y&uuml;k &ouml;l&ccedil;ekle hazırlanan c&uuml;zi meselelerdeki araştırma y&ouml;ntemleri sizin sorunuzda belirttiğiniz t&uuml;rden olsa da ve bilimsel &ccedil;oğu tez ve risaleler bu y&ouml;ntemle yazılsa da bu konudan genel bir netice alınamaz ve d&uuml;nyadaki muteber her metnin zorunlu olarak bu y&ouml;ntemle yazılması gerektiği ve aksi takdirde itibar taşımayacağı s&ouml;ylenemez. B&ouml;yle metinlerin itibarsız olması durumunda bu t&uuml;r y&ouml;ntemi kullanmayan &ccedil;oğu eski bilginin kitap ve araştırmalarının ve genel konulara değinen ve &ouml;zet yazmayı gerekli g&ouml;rmeyen kitapların referans g&ouml;sterilemeyeceğini ve muteber olmayacağını kabul etmemiz gerekir. Kesinlikle siz b&ouml;yle bir hususu kabullenmeyeceksiniz. Bu esas uyarınca, bir metnin itibarını sadece onun başında yer alan bir &ouml;zete bağlamak m&uuml;mk&uuml;n değildir ve esasen metinleri sunarken b&ouml;yle bir &ouml;zetleme y&ouml;ntemini kullanmak sadece bir&ccedil;ok yorum ve tekrara sahip olan ve bir&ccedil;ok referansla birlikte bir&ccedil;ok detayı i&ccedil;eren &ccedil;alışmalara &ouml;zg&uuml;d&uuml;r. Doğal olarak b&ouml;yle bir yazıyı okuyan şahıs eğer başlangı&ccedil;ta yazarın kendi &ccedil;alışmasından maksadını ve araştırmasının &ouml;zetini bilirse, onu daha rahat bir şekilde analiz ve tahlil edebilir. Ama bazı durumlarda metnin başında bir &ouml;zet sunmanın genel idrake hi&ccedil;bir etkisi bulunmaz ve b&ouml;yle bir &ouml;zetin varlığı metni muteber kılmamakla birlikte bir ek olarak algılanır ve okuyucunun vaktini almaktan başka bir fayda sağlamaz. Bu esas uyarınca değişik konuları işleyen ansiklopedilerde her b&ouml;l&uuml;m&uuml;n başında &ouml;zet sunulmamıştır, ama bununla birlikte onlarda yer alan konular muteber sayılmaktadır. Bu anlamda Kur&rsquo;an-ı Kerim surelerinin bir ansiklopedi gibi belirli bir hedefi izleyip değişik konuları i&ccedil;erdiğini bilmeliyiz. &Ccedil;oğu yerde surenin başında bir &ouml;zetin verilmesi ayetleri daha iyi anlamak i&ccedil;in hi&ccedil;bir yardımda bulunmamaktadır. Elbette &ouml;zet verilmesinin okuyucunun Rabbin hedefini idrak etmesinde bir yardımda bulunabileceği yerlerde bu t&uuml;r &ouml;zetler verilmiştir. &Ouml;rneğin ilahi peygamber Hz Yusuf (a.s) ve kardeşinin maceralarını a&ccedil;ıklayan Yusuf suresinin başlarında &ouml;zet bir şekilde bu olaylardan Rabbin kudretinden bir&ccedil;ok işaretin yer aldığı belirtilmiştir.[1] Bu şekilde Allah&rsquo;ın nispeten detaylı olan bu vakıayı a&ccedil;ıklamasının temel hedefi belirtilmiş ve bu surenin salt bir hik&acirc;ye aktarma kasti g&uuml;tmediği bildirilmiştir. Ardından surenin sonuna dek bu ilahi işaretlere bir bir değinilmiştir.<br />\r\n	-----------------<br />\r\n	[1] Yusuf Suresi, 7. ayet: &quot; لَقَدْ کانَ فی&rlm; یُوسُفَ وَ إِخْوَتِهِ آیاتٌ لِلسَّائِلین&rlm;&quot;.</p>\r\n','Bir metnin itibarını onun başında yer alan bir &ouml;zetle &ouml;l&ccedil;memek gerekir. Elbette b&uuml;y&uuml;k &ouml;l&ccedil;ekli bilimsel bazı araştırmalarda bu y&ouml;ntem uygun g&ouml;r&uuml;lebilir, ama şimdi dahi bir&ccedil;ok muteber ansiklopedi b&ouml;yle bir y&ouml;ntemden istifade etmemektedir ve bu onların itibarını zedelememektedir. Kur&rsquo;an da M&uuml;sl&uuml;manların en &ouml;nemli dinsel ansiklopedisidir. Kur&rsquo;an belirli bir hedef doğrultusunda değişik meselelere değinir ve bir&ccedil;ok yerde bu y&ouml;ntemden istifade etmez; &ccedil;&uuml;nk&uuml; b&ouml;yle bir &ouml;zet sunmak suredeki mevcut &ouml;ğretileri daha iyi derk etmede pek fazla bir etkide bulunmamaktadır.&nbsp;','&nbsp;Cevabın başlangıcında belirtmeliyiz ki her ne kadar bug&uuml;n ağır hacimde b&uuml;y&uuml;k &ouml;l&ccedil;ekle hazırlanan c&uuml;zi meselelerdeki araştırma y&ouml;ntemleri sizin sorunuzda belirttiğiniz t&uuml;rden olsa da ve bilimsel &ccedil;oğu tez ve risaleler bu y&ouml;ntemle yazılsa da bu konudan genel bir netice alınamaz ve d&uuml;nyadaki muteber her metnin zorunlu olarak bu y&ouml;ntemle yazılması gerektiği ve aksi takdirde itibar taşımayacağı s&ouml;ylenemez. B&ouml;yle metinlerin itibarsız olması durumunda bu t&uuml;r y&ouml;ntemi kullanmayan &ccedil;oğu eski bilginin kitap ve araştırmalarının ve genel konulara değinen ve &ouml;zet yazmayı gerekli g&ouml;rmeyen kitapların referans g&ouml;sterilemeyeceğini ve muteber olmayacağını kabul etmemiz gerekir. Kesinlikle siz b&ouml;yle bir hususu kabullenmeyeceksiniz. Bu esas uyarınca, bir metnin itibarını sadece onun başında yer alan bir &ouml;zete bağlamak m&uuml;mk&uuml;n değildir ve esasen metinleri sunarken b&ouml;yle bir &ouml;zetleme y&ouml;ntemini kullanmak sadece bir&ccedil;ok yorum ve tekrara sahip olan ve bir&ccedil;ok referansla birlikte bir&ccedil;ok detayı i&ccedil;eren &ccedil;alışmalara &ouml;zg&uuml;d&uuml;r. Doğal olarak b&ouml;yle bir yazıyı okuyan şahıs eğer başlangı&ccedil;ta yazarın kendi &ccedil;alışmasından maksadını ve araştırmasının &ouml;zetini bilirse, onu daha rahat bir şekilde analiz ve tahlil edebilir. Ama bazı durumlarda metnin başında bir &ouml;zet sunmanın genel idrake hi&ccedil;bir etkisi bulunmaz ve b&ouml;yle bir &ouml;zetin varlığı metni muteber kılmamakla birlikte bir ek olarak algılanır ve okuyucunun vaktini almaktan başka bir fayda sağlamaz. Bu esas uyarınca değişik konuları işleyen ansiklopedilerde her b&ouml;l&uuml;m&uuml;n başında &ouml;zet sunulmamıştır, ama bununla birlikte onlarda yer alan konular muteber sayılmaktadır. Bu anlamda Kur&rsquo;an-ı Kerim surelerinin bir ansiklopedi gibi belirli bir hedefi izleyip değişik konuları i&ccedil;erdiğini bilmeliyiz. &Ccedil;oğu yerde surenin başında bir &ouml;zetin verilmesi ayetleri daha iyi anlamak i&ccedil;in hi&ccedil;bir yardımda bulunmamaktadır. Elbette &ouml;zet verilmesinin okuyucunun Rabbin hedefini idrak etmesinde bir yardımda bulunabileceği yerlerde bu t&uuml;r &ouml;zetler verilmiştir. &Ouml;rneğin ilahi peygamber Hz Yusuf (a.s) ve kardeşinin maceralarını a&ccedil;ıklayan Yusuf suresinin başlarında &ouml;zet bir şekilde bu olaylardan Rabbin kudretinden bir&ccedil;ok işaretin yer aldığı belirtilmiştir.[1] Bu şekilde Allah&rsquo;ın nispeten detaylı olan bu vakıayı a&ccedil;ıklamasının temel hedefi belirtilmiş ve bu surenin salt bir hik&acirc;ye aktarma kasti g&uuml;tmediği bildirilmiştir. Ardından surenin sonuna dek bu ilahi işaretlere bir bir değinilmiştir.\r\n	-----------------\r\n	[1] Yusuf Suresi, 7. ayet: &quot; لَقَدْ کانَ فی&rlm; یُوسُفَ وَ إِخْوَتِهِ آیاتٌ لِلسَّائِلین&rlm;&quot;.'),(262,'tr263','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Kur&rsquo;an-ı Kerim&rsquo;de cennet ve cehennem hem maddi &ouml;zellikler ve hem de ruhani ve manevi &ouml;zellikler ile betimlenmiştir. Maddi nimetler ile nitelemek, bir&ccedil;ok insanın manevi ve ruhani nitelemeler aracılığıyla bilgi edinmesinin zor ve hatta imk&acirc;nsız olması nedeniyledir. Zira insanların zihni daha &ccedil;ok maddi konulara alışıktır ve bu nedenden &ouml;t&uuml;r&uuml; daha y&uuml;ksek bir derecede bulunan cennetin manevi makam ve kavramlarını idrak etmekten yoksundurlar.&nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Kur&rsquo;an-ı Kerim bazen cennet ve cehennemi maddi &ouml;zellikler ile ve bazen de ruhani ve manevi &ouml;zellikler ile nitelemiştir. Bazen cennet bah&ccedil;eleri, zevk veren g&ouml;lgelikler, yemek ve alımlı tabaklar, temiz şaraplar, g&ouml;rkemli elbise ve s&uuml;sler ve g&uuml;zel eşlerden s&ouml;z etmiş ve bazen de ilahi Rıdvan ve deruni sevin&ccedil;ten s&ouml;z etmiştir. Ruhani cennet derece ve makam a&ccedil;ısından maddi cennet ve maddi nimetlerden &ccedil;ok &uuml;st&uuml;nd&uuml;r. Nitekim Tevbe suresi maddi nimetlerin &ouml;zelliklerini belirttikten sonra hemen ardından ş&ouml;yle buyurmaktadır: &ldquo;و رضوانٌ مِن اللهِ اکبر&rdquo; ; yani Rabbin rıza ve memnuniyeti belirtilen nimetlerden daha &uuml;st&uuml;nd&uuml;r.[1] Ama ruhani cennetin bazı dereceleri t&uuml;m m&uuml;minlere değil, sadece bazı m&uuml;minlere &ouml;zg&uuml;d&uuml;r. Nitekim Kur&rsquo;an ş&ouml;yle buyurmaktadır: Onlardan her biri Na&icirc;m cennetine sokulacağını mı umuyor? Hayır, (ne m&uuml;mk&uuml;n)! Ş&uuml;phesiz biz onları kendilerinin de bildikleri şeyden (meniden) yarattık.[2] Cennetliklerin yerlerini ve cennet nimetlerinin farklılığı temel alınarak Kur&rsquo;an&rsquo;da cennet d&ouml;rt isimle zikredilmiştir: Adn cenneti, Firdevs cenneti, Naim cenneti ve Ma&rsquo;va cenneti. Bir rivayette İmam Sadık&rsquo;tan (a.s) ş&ouml;yle nakledilmiştir: &ldquo;Kur&rsquo;an&rsquo;da belirtilmiş cennetler Adn cenneti, Firdevs cenneti, Naim cenneti ve Ma&rsquo;va cennetinden ibarettir.&rdquo;[3] Kur&rsquo;an-ı Kerim&rsquo;de cennet hem maddi nimetler ve hem de ruhani nimetler ile nitelendirilmiştir. Ama &ccedil;oğu yerde maddi &ouml;zellikler ile nitelenmesinin sebebi, insanların zihninin daha &ccedil;ok maddi konular ve d&uuml;nyevi hususlara alışkın olmasıdır. Neticede bir&ccedil;ok insan i&ccedil;in manevi ve ruhani &ouml;zellikler yoluyla cenneti tasavvur etmek ve tanımak &ccedil;ok zor ve hatta imk&acirc;nsızdır.&nbsp; İnsanların &ccedil;oğu daha y&uuml;ksek bir derecede yer alan manevi cennetin makam ve kavramlarını idrak etme g&uuml;c&uuml;nden yoksundur. Kur&rsquo;an bu hususta ş&ouml;yle buyuruyor: Hi&ccedil; kimse, yapmakta olduklarına karşılık olarak, onlar i&ccedil;in saklanan g&ouml;z aydınlıklarını bilemez.[4] Aynı şekilde nebevi bir hadiste ş&ouml;yle buyrulmaktadır: &ldquo;Allah ş&ouml;yle buyurmuştur: Ben kullarım i&ccedil;in ne bir g&ouml;z&uuml;n g&ouml;rd&uuml;ğ&uuml;, ne bir kulağın duyduğu ve ne de bir insanın kalbine yansıyan şeyler hazırlamışımdır&hellip;&rdquo;[5] Bu y&uuml;zden, cennetin ruhani nimetlerini tasavvur etmek &ccedil;ok zor olduğundan, Y&uuml;ce Allah herkesin anlaması i&ccedil;in herkesin anlayabileceği ve idrak edebileceği maddi nimetleri beyan etmekten istifade etmiş, manevi ve ruhani nimet ve zevklere &ccedil;ok kısa bir şekilde &ouml;zet olarak işaret etmiştir.<br />\r\n	-------------<br />\r\n	[1] Tevbe Suresi, 72. ayet.</p>\r\n\r\n<p>\r\n	[2] Mea&rsquo;ric Suresi, 38 ve 39. ayet: &quot;أَ یَطْمَعُ کُلُّ امْرِئٍ مِنْهُمْ أَنْ یُدْخَلَ جَنَّةَ نَعیمٍ، کَلا&quot;.</p>\r\n\r\n<p>\r\n	[3] Kuleyni, Muhammed bin Yakup, El- Kafi, c: 8, s: 100, Neşri İslamiye, Tahran, 1362.</p>\r\n\r\n<p>\r\n	[4] Secde Suresi, 17. ayet: &quot;فَلا تَعْلَمُ نَفْسٌ ما أُخْفِیَ لَهُمْ مِنْ قُرَّةِ أَعْیُنٍ&quot;.</p>\r\n\r\n<p>\r\n	[5] Allame Meclisi, Muhammed Taki, Biharu&rsquo;l Envar, c: 8, s: 92, M&uuml;esseset&uuml; El- Vefa, Beyrut, 1404.</p>\r\n','Kur&rsquo;an-ı Kerim&rsquo;de cennet ve cehennem hem maddi &ouml;zellikler ve hem de ruhani ve manevi &ouml;zellikler ile betimlenmiştir. Maddi nimetler ile nitelemek, bir&ccedil;ok insanın manevi ve ruhani nitelemeler aracılığıyla bilgi edinmesinin zor ve hatta imk&acirc;nsız olması nedeniyledir. Zira insanların zihni daha &ccedil;ok maddi konulara alışıktır ve bu nedenden &ouml;t&uuml;r&uuml; daha y&uuml;ksek bir derecede bulunan cennetin manevi makam ve kavramlarını idrak etmekten yoksundurlar.&nbsp;','&nbsp;Kur&rsquo;an-ı Kerim bazen cennet ve cehennemi maddi &ouml;zellikler ile ve bazen de ruhani ve manevi &ouml;zellikler ile nitelemiştir. Bazen cennet bah&ccedil;eleri, zevk veren g&ouml;lgelikler, yemek ve alımlı tabaklar, temiz şaraplar, g&ouml;rkemli elbise ve s&uuml;sler ve g&uuml;zel eşlerden s&ouml;z etmiş ve bazen de ilahi Rıdvan ve deruni sevin&ccedil;ten s&ouml;z etmiştir. Ruhani cennet derece ve makam a&ccedil;ısından maddi cennet ve maddi nimetlerden &ccedil;ok &uuml;st&uuml;nd&uuml;r. Nitekim Tevbe suresi maddi nimetlerin &ouml;zelliklerini belirttikten sonra hemen ardından ş&ouml;yle buyurmaktadır: &ldquo;و رضوانٌ مِن اللهِ اکبر&rdquo; ; yani Rabbin rıza ve memnuniyeti belirtilen nimetlerden daha &uuml;st&uuml;nd&uuml;r.[1] Ama ruhani cennetin bazı dereceleri t&uuml;m m&uuml;minlere değil, sadece bazı m&uuml;minlere &ouml;zg&uuml;d&uuml;r. Nitekim Kur&rsquo;an ş&ouml;yle buyurmaktadır: Onlardan her biri Na&icirc;m cennetine sokulacağını mı umuyor? Hayır, (ne m&uuml;mk&uuml;n)! Ş&uuml;phesiz biz onları kendilerinin de bildikleri şeyden (meniden) yarattık.[2] Cennetliklerin yerlerini ve cennet nimetlerinin farklılığı temel alınarak Kur&rsquo;an&rsquo;da cennet d&ouml;rt isimle zikredilmiştir: Adn cenneti, Firdevs cenneti, Naim cenneti ve Ma&rsquo;va cenneti. Bir rivayette İmam Sadık&rsquo;tan (a.s) ş&ouml;yle nakledilmiştir: &ldquo;Kur&rsquo;an&rsquo;da belirtilmiş cennetler Adn cenneti, Firdevs cenneti, Naim cenneti ve Ma&rsquo;va cennetinden ibarettir.&rdquo;[3] Kur&rsquo;an-ı Kerim&rsquo;de cennet hem maddi nimetler ve hem de ruhani nimetler ile nitelendirilmiştir. Ama &ccedil;oğu yerde maddi &ouml;zellikler ile nitelenmesinin sebebi, insanların zihninin daha &ccedil;ok maddi konular ve d&uuml;nyevi hususlara alışkın olmasıdır. Neticede bir&ccedil;ok insan i&ccedil;in manevi ve ruhani &ouml;zellikler yoluyla cenneti tasavvur etmek ve tanımak &ccedil;ok zor ve hatta imk&acirc;nsızdır.&nbsp; İnsanların &ccedil;oğu daha y&uuml;ksek bir derecede yer alan manevi cennetin makam ve kavramlarını idrak etme g&uuml;c&uuml;nden yoksundur. Kur&rsquo;an bu hususta ş&ouml;yle buyuruyor: Hi&ccedil; kimse, yapmakta olduklarına karşılık olarak, onlar i&ccedil;in saklanan g&ouml;z aydınlıklarını bilemez.[4] Aynı şekilde nebevi bir hadiste ş&ouml;yle buyrulmaktadır: &ldquo;Allah ş&ouml;yle buyurmuştur: Ben kullarım i&ccedil;in ne bir g&ouml;z&uuml;n g&ouml;rd&uuml;ğ&uuml;, ne bir kulağın duyduğu ve ne de bir insanın kalbine yansıyan şeyler hazırlamışımdır&hellip;&rdquo;[5] Bu y&uuml;zden, cennetin ruhani nimetlerini tasavvur etmek &ccedil;ok zor olduğundan, Y&uuml;ce Allah herkesin anlaması i&ccedil;in herkesin anlayabileceği ve idrak edebileceği maddi nimetleri beyan etmekten istifade etmiş, manevi ve ruhani nimet ve zevklere &ccedil;ok kısa bir şekilde &ouml;zet olarak işaret etmiştir.\r\n	-------------\r\n	[1] Tevbe Suresi, 72. ayet.\r\n\r\n\r\n	[2] Mea&rsquo;ric Suresi, 38 ve 39. ayet: &quot;أَ یَطْمَعُ کُلُّ امْرِئٍ مِنْهُمْ أَنْ یُدْخَلَ جَنَّةَ نَعیمٍ، کَلا&quot;.\r\n\r\n\r\n	[3] Kuleyni, Muhammed bin Yakup, El- Kafi, c: 8, s: 100, Neşri İslamiye, Tahran, 1362.\r\n\r\n\r\n	[4] Secde Suresi, 17. ayet: &quot;فَلا تَعْلَمُ نَفْسٌ ما أُخْفِیَ لَهُمْ مِنْ قُرَّةِ أَعْیُنٍ&quot;.\r\n\r\n\r\n	[5] Allame Meclisi, Muhammed Taki, Biharu&rsquo;l Envar, c: 8, s: 92, M&uuml;esseset&uuml; El- Vefa, Beyrut, 1404.'),(263,'tr262','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bu sorunun cevabı şudur: &Ouml;d&uuml;llendirmenin ve cezalandırmanın ve başka bir tabirle mutluluk, sevin&ccedil; veya acıların merkezi ruhtur, o halde eğer bir beden azaba maruz kalacak olursa, bu ruhsal a&ccedil;ıdan ger&ccedil;ekleşecektir. Eğer insandan ruhu alırsak bir par&ccedil;a et ve kemik geriye kalacaktır ve dolayısıyla bunları par&ccedil;alasanız bile herhangi bir acı hissedilmeyecektir. Bunun nedeni, belirtilen şeylerin ruhtan yoksun olmasıdır. Bundan dolayı adalete riayet etme a&ccedil;ısından, her ne kadar bir g&uuml;naha bulaşmamış olsa dahi insanın bu bedenlerden birinin vesilesiyle azaba maruz bırakılması, adalete aykırı olmayacaktır; zira burada beden kam&ccedil;ılanması i&ccedil;in su&ccedil;luya giydirilmiş bir elbise mesabesindedir.&nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Bu ş&uuml;phe, cismani dirilişi ink&acirc;r edenler tarafından ortaya atılmıştır. Onlar ş&ouml;yle demektedir: Bilimsel a&ccedil;ıdan ispatlandığı &uuml;zere insan h&uuml;creleri cenin d&ouml;neminden yaşlılık d&ouml;nemine dek s&uuml;rekli değişim ve d&ouml;n&uuml;ş&uuml;m halindedir, sekiz yılda bir insanın t&uuml;m h&uuml;creleri değişmektedir ve insan yeni bir bedene sahip olmaktadır. İnsan bedeni yıllarca s&uuml;ren &ouml;mr&uuml; boyunca defalarca değişmektedir, o halde bu bedenlerin hangisi kıyamette dirilecektir ve hangisi azaba veya nimete sahip olacaktır? Bu, Allah&rsquo;ın adaletiyle &ccedil;elişmeyecek şekilde nasıl ger&ccedil;ekleşecektir? Bu sorunun cevabı şudur: Sevabın ve cezanın mihveri ve başka bir tabirle sevin&ccedil;lerin, mutlulukların ve acıların t&uuml;m&uuml;n&uuml;n merkezi ruhtur, o halde eğer bir beden azaba maruz kalacak olursa, bu o bedende olan ruh a&ccedil;ısındandır. Eğer insandan ruhu alacak olursak ondan geriye bir par&ccedil;a et ve kemik kalır ve eğer bunları par&ccedil;alayacak olursanız herhangi bir acı hissedilmeyecektir. &Ccedil;&uuml;nk&uuml; bunun nedeni, bunların ruhtan yoksun olmasıdır. Aynı şekilde t&uuml;m zevk ve mutluluklar ruha bağlıdır. Eğer g&ouml;z bir manzarayı g&ouml;rmekten veya kulak bir nameyi duymaktan veyahut dil lezzetli bir yemeği yemekten zevk alıyorsa ve insanın sinir sisteminde bir ferahlık ve gevşeme durumu meydana geliyorsa, bu bedene h&acirc;kim olan ruhtan dolayıdır. Eğer bedenden ruhu alacak olursanız, bedenin bir par&ccedil;a demirden farkı olmaz. Bundan dolayı adalete riayet etmek a&ccedil;ısından, her ne kadar g&uuml;naha bulaşmamış bir beden vesilesi ile insan azaba maruz kalsa dahi, bu adalete aykırı olmayacaktır; zira beden burada su&ccedil;lunun kam&ccedil;ılanması i&ccedil;in kendisine giydirilen bir elbise mesabesindedir. &Ccedil;ıplak bedeni kam&ccedil;ılamanın bir takım sonu&ccedil;ları vardır, bundan dolayı bazen su&ccedil;luya elbise giydirir ve sonra kendisini kırba&ccedil;larlar. Dolayısıyla elbiseyi kam&ccedil;ılamak, adalete aykırı davranmak sayılmaz. Elbette bu a&ccedil;ıklamadan insanın dirilişinin ruhani bir diriliş olduğu ve bedenin dirilmeyeceği sonucu &ccedil;ıkarılmamalıdır. Kastedilen şey, kıyamet g&uuml;n&uuml;nde beden ve ruhun birlikte dirileceği, lakin &ouml;d&uuml;l ve cezaların ruhla ilgili olmasıdır. &Ccedil;&uuml;nk&uuml; bir dizi &ouml;d&uuml;l ve cezalar ruh beden ile &ccedil;evrelenmeksizin m&uuml;mk&uuml;n değildir. Bu a&ccedil;ıdan ruh unsursal cisim ile dirilmelidir. &Ouml;rneğin gen&ccedil;lik d&ouml;neminde bilerek yasal cezası idam olan bir cinayet işlemiş, kanunun pen&ccedil;esinden ka&ccedil;mış ve elli yaşında adalete yakalanmış bir şahsı d&uuml;ş&uuml;n&uuml;n. Her ne zaman b&ouml;yle bir şahıs bilerek cinayet işlemek su&ccedil;undan idam edilse, adalete aykırı bir iş yapılmış sayılmaz; zira insanın şahsiyet ve ger&ccedil;ekliği kendi ruhudur ve ruh t&uuml;m hallerde birdir ve beden hayatının son anlarına dek bakidir. Her ne kadar insan b&uuml;t&uuml;n bu m&uuml;ddet boyunca değişik bedenlere sahip olsa ve onun t&uuml;m h&uuml;creleri defalarca değişse de durum değişmez. Başka bir ifadeyle, insan h&uuml;viyetinin ger&ccedil;eklik ve şahsiyetini onun ruh ve nefsi oluşturur. Evren onun i&ccedil;in yaratılmış ve ahirette onun i&ccedil;in ger&ccedil;ekleşecektir. Ama nefis beden vasıtasıyla kemale erer ve onun aracılığıyla bilgi ve bilin&ccedil; kazanır. Eğer beden olmasaydı, insan ruhu kemale eremezdi. Aynı şekilde diğer d&uuml;nyada da insan beden aracılığıyla bir dizi mutluluk ve zevklere veya cezalara ulaşır. Bundan dolayı bedenin ara&ccedil;sal bir fonksiyonu vardır. Bu nedenle her bedenden vesile olarak istifade edilirse, bu adaletin ta kendisi olacaktır.[1],[2]&nbsp;&nbsp; &nbsp;<br />\r\n	--------------<br />\r\n	[1] Molla Sadra, Mebde ve Mead, Ahmed bin Muhammed El- H&uuml;seyni Erdekani, Abdullah Turani, s: 433 &ndash; 436, Merkezi Neşri Danisgahi, Tahran, 1362; Subhani, Cafer, İlahiyat ve Mearifi İslami, s: 290 &ndash; 297, İntişaratı Şafak, Kum, &ccedil;apı dovvum, 1379.</p>\r\n\r\n<p>\r\n	[2] Bu hususta 4101. (Site: 4362) sayılı soruyu okumanız faydalı olacaktır.</p>\r\n','Bu sorunun cevabı şudur: &Ouml;d&uuml;llendirmenin ve cezalandırmanın ve başka bir tabirle mutluluk, sevin&ccedil; veya acıların merkezi ruhtur, o halde eğer bir beden azaba maruz kalacak olursa, bu ruhsal a&ccedil;ıdan ger&ccedil;ekleşecektir. Eğer insandan ruhu alırsak bir par&ccedil;a et ve kemik geriye kalacaktır ve dolayısıyla bunları par&ccedil;alasanız bile herhangi bir acı hissedilmeyecektir. Bunun nedeni, belirtilen şeylerin ruhtan yoksun olmasıdır. Bundan dolayı adalete riayet etme a&ccedil;ısından, her ne kadar bir g&uuml;naha bulaşmamış olsa dahi insanın bu bedenlerden birinin vesilesiyle azaba maruz bırakılması, adalete aykırı olmayacaktır; zira burada beden kam&ccedil;ılanması i&ccedil;in su&ccedil;luya giydirilmiş bir elbise mesabesindedir.&nbsp;','&nbsp;Bu ş&uuml;phe, cismani dirilişi ink&acirc;r edenler tarafından ortaya atılmıştır. Onlar ş&ouml;yle demektedir: Bilimsel a&ccedil;ıdan ispatlandığı &uuml;zere insan h&uuml;creleri cenin d&ouml;neminden yaşlılık d&ouml;nemine dek s&uuml;rekli değişim ve d&ouml;n&uuml;ş&uuml;m halindedir, sekiz yılda bir insanın t&uuml;m h&uuml;creleri değişmektedir ve insan yeni bir bedene sahip olmaktadır. İnsan bedeni yıllarca s&uuml;ren &ouml;mr&uuml; boyunca defalarca değişmektedir, o halde bu bedenlerin hangisi kıyamette dirilecektir ve hangisi azaba veya nimete sahip olacaktır? Bu, Allah&rsquo;ın adaletiyle &ccedil;elişmeyecek şekilde nasıl ger&ccedil;ekleşecektir? Bu sorunun cevabı şudur: Sevabın ve cezanın mihveri ve başka bir tabirle sevin&ccedil;lerin, mutlulukların ve acıların t&uuml;m&uuml;n&uuml;n merkezi ruhtur, o halde eğer bir beden azaba maruz kalacak olursa, bu o bedende olan ruh a&ccedil;ısındandır. Eğer insandan ruhu alacak olursak ondan geriye bir par&ccedil;a et ve kemik kalır ve eğer bunları par&ccedil;alayacak olursanız herhangi bir acı hissedilmeyecektir. &Ccedil;&uuml;nk&uuml; bunun nedeni, bunların ruhtan yoksun olmasıdır. Aynı şekilde t&uuml;m zevk ve mutluluklar ruha bağlıdır. Eğer g&ouml;z bir manzarayı g&ouml;rmekten veya kulak bir nameyi duymaktan veyahut dil lezzetli bir yemeği yemekten zevk alıyorsa ve insanın sinir sisteminde bir ferahlık ve gevşeme durumu meydana geliyorsa, bu bedene h&acirc;kim olan ruhtan dolayıdır. Eğer bedenden ruhu alacak olursanız, bedenin bir par&ccedil;a demirden farkı olmaz. Bundan dolayı adalete riayet etmek a&ccedil;ısından, her ne kadar g&uuml;naha bulaşmamış bir beden vesilesi ile insan azaba maruz kalsa dahi, bu adalete aykırı olmayacaktır; zira beden burada su&ccedil;lunun kam&ccedil;ılanması i&ccedil;in kendisine giydirilen bir elbise mesabesindedir. &Ccedil;ıplak bedeni kam&ccedil;ılamanın bir takım sonu&ccedil;ları vardır, bundan dolayı bazen su&ccedil;luya elbise giydirir ve sonra kendisini kırba&ccedil;larlar. Dolayısıyla elbiseyi kam&ccedil;ılamak, adalete aykırı davranmak sayılmaz. Elbette bu a&ccedil;ıklamadan insanın dirilişinin ruhani bir diriliş olduğu ve bedenin dirilmeyeceği sonucu &ccedil;ıkarılmamalıdır. Kastedilen şey, kıyamet g&uuml;n&uuml;nde beden ve ruhun birlikte dirileceği, lakin &ouml;d&uuml;l ve cezaların ruhla ilgili olmasıdır. &Ccedil;&uuml;nk&uuml; bir dizi &ouml;d&uuml;l ve cezalar ruh beden ile &ccedil;evrelenmeksizin m&uuml;mk&uuml;n değildir. Bu a&ccedil;ıdan ruh unsursal cisim ile dirilmelidir. &Ouml;rneğin gen&ccedil;lik d&ouml;neminde bilerek yasal cezası idam olan bir cinayet işlemiş, kanunun pen&ccedil;esinden ka&ccedil;mış ve elli yaşında adalete yakalanmış bir şahsı d&uuml;ş&uuml;n&uuml;n. Her ne zaman b&ouml;yle bir şahıs bilerek cinayet işlemek su&ccedil;undan idam edilse, adalete aykırı bir iş yapılmış sayılmaz; zira insanın şahsiyet ve ger&ccedil;ekliği kendi ruhudur ve ruh t&uuml;m hallerde birdir ve beden hayatının son anlarına dek bakidir. Her ne kadar insan b&uuml;t&uuml;n bu m&uuml;ddet boyunca değişik bedenlere sahip olsa ve onun t&uuml;m h&uuml;creleri defalarca değişse de durum değişmez. Başka bir ifadeyle, insan h&uuml;viyetinin ger&ccedil;eklik ve şahsiyetini onun ruh ve nefsi oluşturur. Evren onun i&ccedil;in yaratılmış ve ahirette onun i&ccedil;in ger&ccedil;ekleşecektir. Ama nefis beden vasıtasıyla kemale erer ve onun aracılığıyla bilgi ve bilin&ccedil; kazanır. Eğer beden olmasaydı, insan ruhu kemale eremezdi. Aynı şekilde diğer d&uuml;nyada da insan beden aracılığıyla bir dizi mutluluk ve zevklere veya cezalara ulaşır. Bundan dolayı bedenin ara&ccedil;sal bir fonksiyonu vardır. Bu nedenle her bedenden vesile olarak istifade edilirse, bu adaletin ta kendisi olacaktır.[1],[2]&nbsp;&nbsp; &nbsp;\r\n	--------------\r\n	[1] Molla Sadra, Mebde ve Mead, Ahmed bin Muhammed El- H&uuml;seyni Erdekani, Abdullah Turani, s: 433 &ndash; 436, Merkezi Neşri Danisgahi, Tahran, 1362; Subhani, Cafer, İlahiyat ve Mearifi İslami, s: 290 &ndash; 297, İntişaratı Şafak, Kum, &ccedil;apı dovvum, 1379.\r\n\r\n\r\n	[2] Bu hususta 4101. (Site: 4362) sayılı soruyu okumanız faydalı olacaktır.'),(264,'tr261','<p>\r\n	<br />\r\n	&nbsp;Eğer bir konu kanun koyucu zamanında var ise veya bu konu hakkında soru sorulmuş ise, &ouml;zel bir şekilde onun h&uuml;km&uuml; beyan edilmiştir. Bir konunun dile getirilmediği yerlerde ise onun h&uuml;km&uuml; genel olarak belirtilmiştir. &Ouml;rneğin alkoll&uuml; i&ccedil;ecekler arasında o zamanda bulunan &uuml;z&uuml;m şarabı veya hurma şarabının h&uuml;km&uuml;ne &ouml;zel bir şekilde işaret edilmiştir, oysaki bug&uuml;n d&uuml;nyada bir&ccedil;ok alkoll&uuml; i&ccedil;ecek bulunmaktadır ve kutsal şeriatta belirtilmiş t&uuml;mel kaidelerden istifade ederek onların şer&rsquo;i h&uuml;km&uuml; belirlenebilir. Başka bir &ouml;rnek: Denizde avlanmak hususunun h&uuml;km&uuml;, şeriatta halkın t&uuml;m deniz varlıklarını bilmemesi ve bug&uuml;n teknoloji aracılığıyla keşfedilen bir&ccedil;ok t&uuml;r&uuml;n ge&ccedil;mişte keşfedilmemesi nedeniyle, genel bir şekilde beyan edilmiştir. İmam Sadık (a.s) ş&ouml;yle buyurmuştur: &ldquo;Pulu olan her balığın etini yemek helaldir.&rdquo;[1] Uyuşturucu maddelerin de bug&uuml;n değişik t&uuml;rleri vardır ve g&uuml;n be g&uuml;n bu t&uuml;rler artmaktadır. Bu, yeni konulardan sayılır ve yeni olması nedeniyle Kur&rsquo;an ve hadislerde onun h&uuml;km&uuml;ne &ouml;zel bir şekilde işaret edilmemiştir. Ama onun h&uuml;km&uuml; İslam&rsquo;da (Kur&rsquo;an ve hadiste) beyan edilmiş t&uuml;mel kaide ve usuller aracılığıyla belirlenebilir. Bu t&uuml;mel kaidelerden biri, insan sağlığı i&ccedil;in zararlı olan her şeyin haram olmasıdır.[2] Kesim ve t&uuml;rleri gibi meselelerin h&uuml;km&uuml;n&uuml;n Kur&rsquo;an ve hadislerde belirtilmesinin nedenlerinden biri, o g&uuml;nk&uuml; halkın bununla sorun yaşamasıydı. Ama eroin ve uyuşturucu haplar gibi şeyler s&ouml;z konusu zamanda var olmadığından onlar i&ccedil;in bir h&uuml;k&uuml;m belirtilmemiştir. Lakin i&ccedil;tihat ve h&uuml;k&uuml;mlerin belirlenmesi konuları &ccedil;er&ccedil;evesinde bu gibi konuların h&uuml;km&uuml; m&uuml;&ccedil;tehitler tarafından belirlenebilir.</p>\r\n\r\n<p>\r\n	İlgili başlıklar:</p>\r\n\r\n<p>\r\n	1. Soru: 5574 (Site: tr5844) (İslam dininde hatemiyetin sırrı).</p>\r\n\r\n<p>\r\n	2. Soru: 11957 (Site: tr11748) (Karidesin helal olmasının felsefesi).<br />\r\n	-------------<br />\r\n	[1] Saduk, Muhammed bin Ali, Men la Yehzeruhu&rsquo;l Fakih, c: 3, s: 323, hadis 4152, قَالَ الصَّادِقُ ع: کُلْ مِنَ السَّمَکِ مَا کَانَ لَهُ فُلُوسٌ وَ لَا تَأْکُلْ مِنْهُ مَا لَیْسَ لَهُ فَلْس</p>\r\n\r\n<p>\r\n	[2] Ecvibetu&rsquo;l İstiftaat (farsi), s. 313: Uyuşturucu madde kullanmak ve onlardan yararlanmak, taşıdığı bireysel ve toplumsal zararlar sebebiyle haramdır. Bu delil uyarınca aktarmak, saklamak ve alıp satmak gibi yollarla onlardan gelir elde etmek de haramdır.</p>\r\n','','&nbsp;Eğer bir konu kanun koyucu zamanında var ise veya bu konu hakkında soru sorulmuş ise, &ouml;zel bir şekilde onun h&uuml;km&uuml; beyan edilmiştir. Bir konunun dile getirilmediği yerlerde ise onun h&uuml;km&uuml; genel olarak belirtilmiştir. &Ouml;rneğin alkoll&uuml; i&ccedil;ecekler arasında o zamanda bulunan &uuml;z&uuml;m şarabı veya hurma şarabının h&uuml;km&uuml;ne &ouml;zel bir şekilde işaret edilmiştir, oysaki bug&uuml;n d&uuml;nyada bir&ccedil;ok alkoll&uuml; i&ccedil;ecek bulunmaktadır ve kutsal şeriatta belirtilmiş t&uuml;mel kaidelerden istifade ederek onların şer&rsquo;i h&uuml;km&uuml; belirlenebilir. Başka bir &ouml;rnek: Denizde avlanmak hususunun h&uuml;km&uuml;, şeriatta halkın t&uuml;m deniz varlıklarını bilmemesi ve bug&uuml;n teknoloji aracılığıyla keşfedilen bir&ccedil;ok t&uuml;r&uuml;n ge&ccedil;mişte keşfedilmemesi nedeniyle, genel bir şekilde beyan edilmiştir. İmam Sadık (a.s) ş&ouml;yle buyurmuştur: &ldquo;Pulu olan her balığın etini yemek helaldir.&rdquo;[1] Uyuşturucu maddelerin de bug&uuml;n değişik t&uuml;rleri vardır ve g&uuml;n be g&uuml;n bu t&uuml;rler artmaktadır. Bu, yeni konulardan sayılır ve yeni olması nedeniyle Kur&rsquo;an ve hadislerde onun h&uuml;km&uuml;ne &ouml;zel bir şekilde işaret edilmemiştir. Ama onun h&uuml;km&uuml; İslam&rsquo;da (Kur&rsquo;an ve hadiste) beyan edilmiş t&uuml;mel kaide ve usuller aracılığıyla belirlenebilir. Bu t&uuml;mel kaidelerden biri, insan sağlığı i&ccedil;in zararlı olan her şeyin haram olmasıdır.[2] Kesim ve t&uuml;rleri gibi meselelerin h&uuml;km&uuml;n&uuml;n Kur&rsquo;an ve hadislerde belirtilmesinin nedenlerinden biri, o g&uuml;nk&uuml; halkın bununla sorun yaşamasıydı. Ama eroin ve uyuşturucu haplar gibi şeyler s&ouml;z konusu zamanda var olmadığından onlar i&ccedil;in bir h&uuml;k&uuml;m belirtilmemiştir. Lakin i&ccedil;tihat ve h&uuml;k&uuml;mlerin belirlenmesi konuları &ccedil;er&ccedil;evesinde bu gibi konuların h&uuml;km&uuml; m&uuml;&ccedil;tehitler tarafından belirlenebilir.\r\n\r\n\r\n	İlgili başlıklar:\r\n\r\n\r\n	1. Soru: 5574 (Site: tr5844) (İslam dininde hatemiyetin sırrı).\r\n\r\n\r\n	2. Soru: 11957 (Site: tr11748) (Karidesin helal olmasının felsefesi).\r\n	-------------\r\n	[1] Saduk, Muhammed bin Ali, Men la Yehzeruhu&rsquo;l Fakih, c: 3, s: 323, hadis 4152, قَالَ الصَّادِقُ ع: کُلْ مِنَ السَّمَکِ مَا کَانَ لَهُ فُلُوسٌ وَ لَا تَأْکُلْ مِنْهُ مَا لَیْسَ لَهُ فَلْس\r\n\r\n\r\n	[2] Ecvibetu&rsquo;l İstiftaat (farsi), s. 313: Uyuşturucu madde kullanmak ve onlardan yararlanmak, taşıdığı bireysel ve toplumsal zararlar sebebiyle haramdır. Bu delil uyarınca aktarmak, saklamak ve alıp satmak gibi yollarla onlardan gelir elde etmek de haramdır.',''),(265,'tr260','<p>\r\n	<br />\r\n	&nbsp;Bor&ccedil; almak hatta devlet bankasından olsa bile ve her ne kadar faiz i&ccedil;erse de durumsal h&uuml;k&uuml;mler a&ccedil;ısından doğrudur (yani borcu alan şahıs paranın maliki olur ve onun bu parayla yaptığı muameleler doğru sayılır), ama bu para faiz i&ccedil;eriyorsa y&uuml;k&uuml;ml&uuml;l&uuml;k a&ccedil;ısından onu almak haramdır (yani b&ouml;yle bir şahıs haram bir iş yapmış ve g&uuml;naha bulaşmış sayılır). Bunun M&uuml;sl&uuml;man&rsquo;dan veya gayri M&uuml;slim&rsquo;den alınması, İslam devletinden veya İslami olmayan bir devletten alınması arasında herhangi bir fark yoktur. Ama insan harama bulaşmayı caiz kılacak şekilde zor durumda olursa bunu yapabilir, lakin insan burada her ne kadar ek &uuml;creti kendisinden alacaklarını bilse de harama bulaşmamak i&ccedil;in ek &uuml;creti &ouml;demeyi niyet etmeyebilir. Faiz i&ccedil;ermemesi durumunda bor&ccedil; almak zorunluluk ve muhta&ccedil; olma haline &ouml;zg&uuml; değildir.[1]<br />\r\n	------------<br />\r\n	[1] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c: 2, s: 935; Bahşi İstiftaat Makamı Muazzamı Rehberi, soru: 1911 (kısaltarak).</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','','&nbsp;Bor&ccedil; almak hatta devlet bankasından olsa bile ve her ne kadar faiz i&ccedil;erse de durumsal h&uuml;k&uuml;mler a&ccedil;ısından doğrudur (yani borcu alan şahıs paranın maliki olur ve onun bu parayla yaptığı muameleler doğru sayılır), ama bu para faiz i&ccedil;eriyorsa y&uuml;k&uuml;ml&uuml;l&uuml;k a&ccedil;ısından onu almak haramdır (yani b&ouml;yle bir şahıs haram bir iş yapmış ve g&uuml;naha bulaşmış sayılır). Bunun M&uuml;sl&uuml;man&rsquo;dan veya gayri M&uuml;slim&rsquo;den alınması, İslam devletinden veya İslami olmayan bir devletten alınması arasında herhangi bir fark yoktur. Ama insan harama bulaşmayı caiz kılacak şekilde zor durumda olursa bunu yapabilir, lakin insan burada her ne kadar ek &uuml;creti kendisinden alacaklarını bilse de harama bulaşmamak i&ccedil;in ek &uuml;creti &ouml;demeyi niyet etmeyebilir. Faiz i&ccedil;ermemesi durumunda bor&ccedil; almak zorunluluk ve muhta&ccedil; olma haline &ouml;zg&uuml; değildir.[1]\r\n	------------\r\n	[1] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c: 2, s: 935; Bahşi İstiftaat Makamı Muazzamı Rehberi, soru: 1911 (kısaltarak).\r\n\r\n\r\n	&nbsp;',''),(266,'tr259','<p>\r\n	<br />\r\n	&nbsp;İşaret ettiğiniz gibi kadın ve erkek yaratılış a&ccedil;ısından bir&ccedil;ok farklılık taşır ve bu esas uyarınca onların her biri i&ccedil;in değişik h&uuml;k&uuml;mler g&ouml;z &ouml;n&uuml;nde bulundurulmuştur. Hz Ayetullah Hamaney kadınların meddahlığı hakkında kendilerinin sesi namahreme ulaşması durumunda ş&ouml;yle s&ouml;yler: &ldquo;Eğer kadının sesi zevk ve şehvetin tahrik olmasına neden olursa caiz değildir.&rdquo;[1]&nbsp; Kadınların erkeklerin yanında Kur&rsquo;an okuması hakkında da ş&ouml;yle demiştir: &ldquo;Namahremin yanında Kur&rsquo;an okumak eğer bozgunculuğa sebep olursa haramdır, bu ister tek bir şekilde okunsun, ister grup ve koro halinde okunsun fark etmez.&rdquo;[2] Bundan dolayı hatta kadının Kur&rsquo;an okuması, meddahlık yapması ve koro halinde bir şeyi seslendirmesi eğer sizin sorunuzda belirttiğiniz t&uuml;rden bir bozgunculuğa sebep olursa (kadının hay&acirc; ve iffetinin yok olması, g&uuml;zel sesinden dolayı kadın okuyucuya tecav&uuml;z edilmesi, kendi eşini dışlaması ve namahrem erkekleri kendisine &ccedil;ekmesi), caiz değildir. Aynı şekilde erkeklerin şarkı s&ouml;ylemesi de şer&rsquo;i olması ve bir bozgunculuğa sebep olmaması durumunda caizdir. Kadının sesini dinlemek eğer bir bozgunculuğa sebep olmazsa caizdir diye g&ouml;r&uuml;ş belirten taklit mercilerin maksadı, sizin sorunuzda belirttiğiniz muhtemel hususların imk&acirc;nsız olması durumunda ge&ccedil;erlidir. Kadınların şarkı s&ouml;ylemesi hakkında kesinlikle hi&ccedil;bir Şii fakihi b&ouml;yle bir fetva vermemiştir; zira rasyonel insanlar a&ccedil;ısından bunda b&ouml;yle ihtimaller imk&acirc;nsız değildir.</p>\r\n\r\n<p>\r\n	Daha fazla bilgi edinmek i&ccedil;in aşağıdaki başlıklara m&uuml;racaat edebilirsiniz:</p>\r\n\r\n<p>\r\n	1. Başlık: Namahrem kadının sesini ge&ccedil;mişte ve şimdi duymanın h&uuml;km&uuml;, Soru: 3034 (Site: 3280).</p>\r\n\r\n<p>\r\n	2. Başlık: Kadın sesi eşliğindeki m&uuml;ziği dinlemek, Soru: 15342 (Site: tr15072).</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] H&uuml;seyni, Seyyit M&uuml;&ccedil;teba, Risaleyi Danişcuyi, s: 182.</p>\r\n\r\n<p>\r\n	[2] a.g.e; Mahmudi, Seyyit Muhsin, Mesaili Cedid ez Didgahı Ulema ve Meraci&rsquo;i Taklit, c: 1, s: 124.</p>\r\n','','&nbsp;İşaret ettiğiniz gibi kadın ve erkek yaratılış a&ccedil;ısından bir&ccedil;ok farklılık taşır ve bu esas uyarınca onların her biri i&ccedil;in değişik h&uuml;k&uuml;mler g&ouml;z &ouml;n&uuml;nde bulundurulmuştur. Hz Ayetullah Hamaney kadınların meddahlığı hakkında kendilerinin sesi namahreme ulaşması durumunda ş&ouml;yle s&ouml;yler: &ldquo;Eğer kadının sesi zevk ve şehvetin tahrik olmasına neden olursa caiz değildir.&rdquo;[1]&nbsp; Kadınların erkeklerin yanında Kur&rsquo;an okuması hakkında da ş&ouml;yle demiştir: &ldquo;Namahremin yanında Kur&rsquo;an okumak eğer bozgunculuğa sebep olursa haramdır, bu ister tek bir şekilde okunsun, ister grup ve koro halinde okunsun fark etmez.&rdquo;[2] Bundan dolayı hatta kadının Kur&rsquo;an okuması, meddahlık yapması ve koro halinde bir şeyi seslendirmesi eğer sizin sorunuzda belirttiğiniz t&uuml;rden bir bozgunculuğa sebep olursa (kadının hay&acirc; ve iffetinin yok olması, g&uuml;zel sesinden dolayı kadın okuyucuya tecav&uuml;z edilmesi, kendi eşini dışlaması ve namahrem erkekleri kendisine &ccedil;ekmesi), caiz değildir. Aynı şekilde erkeklerin şarkı s&ouml;ylemesi de şer&rsquo;i olması ve bir bozgunculuğa sebep olmaması durumunda caizdir. Kadının sesini dinlemek eğer bir bozgunculuğa sebep olmazsa caizdir diye g&ouml;r&uuml;ş belirten taklit mercilerin maksadı, sizin sorunuzda belirttiğiniz muhtemel hususların imk&acirc;nsız olması durumunda ge&ccedil;erlidir. Kadınların şarkı s&ouml;ylemesi hakkında kesinlikle hi&ccedil;bir Şii fakihi b&ouml;yle bir fetva vermemiştir; zira rasyonel insanlar a&ccedil;ısından bunda b&ouml;yle ihtimaller imk&acirc;nsız değildir.\r\n\r\n\r\n	Daha fazla bilgi edinmek i&ccedil;in aşağıdaki başlıklara m&uuml;racaat edebilirsiniz:\r\n\r\n\r\n	1. Başlık: Namahrem kadının sesini ge&ccedil;mişte ve şimdi duymanın h&uuml;km&uuml;, Soru: 3034 (Site: 3280).\r\n\r\n\r\n	2. Başlık: Kadın sesi eşliğindeki m&uuml;ziği dinlemek, Soru: 15342 (Site: tr15072).\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] H&uuml;seyni, Seyyit M&uuml;&ccedil;teba, Risaleyi Danişcuyi, s: 182.\r\n\r\n\r\n	[2] a.g.e; Mahmudi, Seyyit Muhsin, Mesaili Cedid ez Didgahı Ulema ve Meraci&rsquo;i Taklit, c: 1, s: 124.',''),(267,'tr284','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Sorudaki konuya Kur&rsquo;an&rsquo;ın bazı surelerinde işaret edilmiştir. Mesela: <strong><em>&lsquo;De ki: Deniz m&uuml;rekkep olsa, Rabbimin s&ouml;zleri t&uuml;kenmeden &ouml;nce, elbette deniz t&uuml;keniverirdi.&rsquo;</em></strong> gibi. Yine <strong><em>&lsquo;Size ilimden pek az bilgiden başka bir şey verilmemiştir&rsquo;</em></strong> diye buyurulmaktadır. Ehl-i Beyt&rsquo;in (a.s) bazı s&ouml;zlerinde ayet <em>&lsquo;Size &ccedil;ok az ilim verilmiştir ve bir&ccedil;ok kişinin ilimden nasibi yoktur.&rsquo;</em> şeklinde tefsir edilmiştir. Belirtmek gerekir ki soruda gelen &lsquo;İlmimiz okyanustaki bir damladan daha azdır.&rsquo; s&ouml;z&uuml; Masumların (a.s) s&ouml;zlerinde gelmemiş, ancak bunun benzeri İbn-i Abbas&rsquo;tan nakledilmiştir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Kur&rsquo;an&rsquo;da soruya uygun bazı ayetler vardır. &Ouml;rneğin:</p>\r\n\r\n<p>\r\n	&lsquo;De ki: Deniz m&uuml;rekkep olsa, Rabbimin s&ouml;zleri t&uuml;kenmeden &ouml;nce, elbette deniz t&uuml;keniverirdi, hatta o deniz kadar bir deniz daha yardım i&ccedil;in gelse de (o da t&uuml;kenirdi)&rsquo;[1]</p>\r\n\r\n<p>\r\n	&lsquo;Yery&uuml;z&uuml;nde ne kadar ağa&ccedil; varsa hepsi kalem, deniz de m&uuml;rekkep olsa ve bundan sonra da yedi deniz daha m&uuml;rekkep olup o denize katılsa gene Allah&#39;ın s&ouml;zleri yazılıp t&uuml;kenmez; ş&uuml;phe yok ki Allah, &uuml;st&uuml;nd&uuml;r, hikmet sahibidir.&rsquo;[2]</p>\r\n\r\n<p>\r\n	İkinci ayet (Lokman/27) hakkında Tefsir-i Kummi&rsquo;de ş&ouml;yle gelmiştir: &lsquo;Bir grup yahudi Hz. Resul&rsquo;den (s.a.a) ruh hakkında sorduklarında ş&ouml;yle buyurdu: &lsquo;Ve sana ruhu soruyorlar; de ki: Ruh, Rabbimin emrindendir ve size ilimden pek az bilgiden başka bir şey verilmemiştir&rsquo;[3] Onlar: &lsquo;Biz Yahudilerin mi ilmi azdır yoksa b&uuml;t&uuml;n insanların mı?&rsquo; diye sorduklarında Allah Resul&uuml; (s.a.a): &lsquo;B&uuml;t&uuml;n insanların ilmi.&rsquo; diye buyurdu. Dediler ki: &lsquo;Ya Muhammed, b&ouml;yle bir şey nasıl m&uuml;mk&uuml;n olur? Sen diyorsun az bir ilmim var ama Allah Tevrat&rsquo;ı bize verdiği gibi Kur&rsquo;an&rsquo;ı da sana vermiştir ve Kur&rsquo;an &lsquo;Kime hikmeti (yani Tevratı)[4] ihsan ederse ş&uuml;phe yok ki o, &ccedil;ok hayra nail olmuş demektir.&rsquo; diye buyurmaktadır.&rsquo;[5] Onların bu sorusunun &uuml;zerine Allah &lsquo;Yery&uuml;z&uuml;nde ne kadar ağa&ccedil; varsa...&rsquo; ayetini nazil etti. Yani Allah&rsquo;ın ilmi b&uuml;y&uuml;kt&uuml;r, size verilen sizin g&ouml;z&uuml;n&uuml;zde &ccedil;oktur, oysa Allah&rsquo;ın nazarında &ccedil;ok azdır.[6]</p>\r\n\r\n<p>\r\n	Bir rivayette İmam Bakır (a.s) &lsquo;Size ilimden pek az bilgiden başka bir şey verilmemiştir&rsquo; ayetini ş&ouml;yle tefsir etmiştir. &lsquo;Ayetin batını, insanların azına ilim verilmiştir, manasındadır. &lsquo;pek az&rsquo; kelimesinden sonra &lsquo;Sizden&rsquo; kelimesi farzedilmiştir. Yani sizden &ccedil;ok az kimseye ilim verilmiştir[7] (yani insanların &ccedil;oğunun ilimden nasibi yoktur.)</p>\r\n\r\n<p>\r\n	Belirtmek gerekir ki soruda gelen &lsquo;ilmimiz okyanustaki bir damladan daha azdır.&rsquo; s&ouml;z&uuml; Masumların (a.s) s&ouml;zlerinde gelmemiş, ancak onun benzeri İbn-i Abbas&rsquo;tan nakledilmiştir: &lsquo;Haricilerden biri İbn-i Abbas&rsquo;tan bir soru sordu. İbn-i Abbas cevap vermeden &ouml;nce ondan &lsquo;Benim mi bilgim daha &ccedil;oktur yoksa Ali&rsquo;nin mi (a.s)?&rsquo; diye sordu. Adam dedi ki: &lsquo;Ali&rsquo;yi senden daha bilgili bilseydim senden sormazdım.&rsquo; İbn-i Abbas bu s&ouml;ze sinirlenerek dedi ki: &lsquo;Annen sana matem tutsun! İlimi bana &ouml;ğreten de Ali&rsquo;dir. O da ilmini Resulullahtan (s.a.a) almıştır. Resulullah&rsquo;a (s.a.a) ise Allah arşından &ouml;ğretmiştir. Dolayısıyla İmam Ali&rsquo;nin ilmi Peygamberin (s.a.a) ilminden, benimde ilmim Ali&rsquo;den (a.s) alınmıştır. Ve Muhammed&rsquo;in (s.a.a) ashabının ilmi Ali&rsquo;nin (a.s) ilminin yanında denizde bir damladır.&rsquo;[8]</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] -Kehf/109</p>\r\n\r\n<p>\r\n	[2] -Lokman/27</p>\r\n\r\n<p>\r\n	[3] -İsra/85</p>\r\n\r\n<p>\r\n	[4] -Bakara/269</p>\r\n\r\n<p>\r\n	[5] -Bakara/269</p>\r\n\r\n<p>\r\n	[6] -Kummi, Ali b. İbrahim b. Haşim, Tefsir-i Kummi, c.2, s.166, M&uuml;esseset&uuml;&rsquo;l-Daru&rsquo;l-Kitap, Kum, H.1404.</p>\r\n\r\n<p>\r\n	[7] -Ayyaşi, Muhammed b. Mesud, Tefsiru&rsquo;l-Ayyaşi, c.2, s.317, &Ccedil;aphane-i İlmiyye, Tahran, H.1380.</p>\r\n\r\n<p>\r\n	[8] -Şeyh M&uuml;fid, Emali, s.235, Kongre-i Şeyh M&uuml;fid, Kum, H.1413.</p>\r\n','Sorudaki konuya Kur&rsquo;an&rsquo;ın bazı surelerinde işaret edilmiştir. Mesela: &lsquo;De ki: Deniz m&uuml;rekkep olsa, Rabbimin s&ouml;zleri t&uuml;kenmeden &ouml;nce, elbette deniz t&uuml;keniverirdi.&rsquo; gibi. Yine &lsquo;Size ilimden pek az bilgiden başka bir şey verilmemiştir&rsquo; diye buyurulmaktadır. Ehl-i Beyt&rsquo;in (a.s) bazı s&ouml;zlerinde ayet &lsquo;Size &ccedil;ok az ilim verilmiştir ve bir&ccedil;ok kişinin ilimden nasibi yoktur.&rsquo; şeklinde tefsir edilmiştir. Belirtmek gerekir ki soruda gelen &lsquo;İlmimiz okyanustaki bir damladan daha azdır.&rsquo; s&ouml;z&uuml; Masumların (a.s) s&ouml;zlerinde gelmemiş, ancak bunun benzeri İbn-i Abbas&rsquo;tan nakledilmiştir.','&nbsp;Kur&rsquo;an&rsquo;da soruya uygun bazı ayetler vardır. &Ouml;rneğin:\r\n\r\n\r\n	&lsquo;De ki: Deniz m&uuml;rekkep olsa, Rabbimin s&ouml;zleri t&uuml;kenmeden &ouml;nce, elbette deniz t&uuml;keniverirdi, hatta o deniz kadar bir deniz daha yardım i&ccedil;in gelse de (o da t&uuml;kenirdi)&rsquo;[1]\r\n\r\n\r\n	&lsquo;Yery&uuml;z&uuml;nde ne kadar ağa&ccedil; varsa hepsi kalem, deniz de m&uuml;rekkep olsa ve bundan sonra da yedi deniz daha m&uuml;rekkep olup o denize katılsa gene Allah&#39;ın s&ouml;zleri yazılıp t&uuml;kenmez; ş&uuml;phe yok ki Allah, &uuml;st&uuml;nd&uuml;r, hikmet sahibidir.&rsquo;[2]\r\n\r\n\r\n	İkinci ayet (Lokman/27) hakkında Tefsir-i Kummi&rsquo;de ş&ouml;yle gelmiştir: &lsquo;Bir grup yahudi Hz. Resul&rsquo;den (s.a.a) ruh hakkında sorduklarında ş&ouml;yle buyurdu: &lsquo;Ve sana ruhu soruyorlar; de ki: Ruh, Rabbimin emrindendir ve size ilimden pek az bilgiden başka bir şey verilmemiştir&rsquo;[3] Onlar: &lsquo;Biz Yahudilerin mi ilmi azdır yoksa b&uuml;t&uuml;n insanların mı?&rsquo; diye sorduklarında Allah Resul&uuml; (s.a.a): &lsquo;B&uuml;t&uuml;n insanların ilmi.&rsquo; diye buyurdu. Dediler ki: &lsquo;Ya Muhammed, b&ouml;yle bir şey nasıl m&uuml;mk&uuml;n olur? Sen diyorsun az bir ilmim var ama Allah Tevrat&rsquo;ı bize verdiği gibi Kur&rsquo;an&rsquo;ı da sana vermiştir ve Kur&rsquo;an &lsquo;Kime hikmeti (yani Tevratı)[4] ihsan ederse ş&uuml;phe yok ki o, &ccedil;ok hayra nail olmuş demektir.&rsquo; diye buyurmaktadır.&rsquo;[5] Onların bu sorusunun &uuml;zerine Allah &lsquo;Yery&uuml;z&uuml;nde ne kadar ağa&ccedil; varsa...&rsquo; ayetini nazil etti. Yani Allah&rsquo;ın ilmi b&uuml;y&uuml;kt&uuml;r, size verilen sizin g&ouml;z&uuml;n&uuml;zde &ccedil;oktur, oysa Allah&rsquo;ın nazarında &ccedil;ok azdır.[6]\r\n\r\n\r\n	Bir rivayette İmam Bakır (a.s) &lsquo;Size ilimden pek az bilgiden başka bir şey verilmemiştir&rsquo; ayetini ş&ouml;yle tefsir etmiştir. &lsquo;Ayetin batını, insanların azına ilim verilmiştir, manasındadır. &lsquo;pek az&rsquo; kelimesinden sonra &lsquo;Sizden&rsquo; kelimesi farzedilmiştir. Yani sizden &ccedil;ok az kimseye ilim verilmiştir[7] (yani insanların &ccedil;oğunun ilimden nasibi yoktur.)\r\n\r\n\r\n	Belirtmek gerekir ki soruda gelen &lsquo;ilmimiz okyanustaki bir damladan daha azdır.&rsquo; s&ouml;z&uuml; Masumların (a.s) s&ouml;zlerinde gelmemiş, ancak onun benzeri İbn-i Abbas&rsquo;tan nakledilmiştir: &lsquo;Haricilerden biri İbn-i Abbas&rsquo;tan bir soru sordu. İbn-i Abbas cevap vermeden &ouml;nce ondan &lsquo;Benim mi bilgim daha &ccedil;oktur yoksa Ali&rsquo;nin mi (a.s)?&rsquo; diye sordu. Adam dedi ki: &lsquo;Ali&rsquo;yi senden daha bilgili bilseydim senden sormazdım.&rsquo; İbn-i Abbas bu s&ouml;ze sinirlenerek dedi ki: &lsquo;Annen sana matem tutsun! İlimi bana &ouml;ğreten de Ali&rsquo;dir. O da ilmini Resulullahtan (s.a.a) almıştır. Resulullah&rsquo;a (s.a.a) ise Allah arşından &ouml;ğretmiştir. Dolayısıyla İmam Ali&rsquo;nin ilmi Peygamberin (s.a.a) ilminden, benimde ilmim Ali&rsquo;den (a.s) alınmıştır. Ve Muhammed&rsquo;in (s.a.a) ashabının ilmi Ali&rsquo;nin (a.s) ilminin yanında denizde bir damladır.&rsquo;[8]\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] -Kehf/109\r\n\r\n\r\n	[2] -Lokman/27\r\n\r\n\r\n	[3] -İsra/85\r\n\r\n\r\n	[4] -Bakara/269\r\n\r\n\r\n	[5] -Bakara/269\r\n\r\n\r\n	[6] -Kummi, Ali b. İbrahim b. Haşim, Tefsir-i Kummi, c.2, s.166, M&uuml;esseset&uuml;&rsquo;l-Daru&rsquo;l-Kitap, Kum, H.1404.\r\n\r\n\r\n	[7] -Ayyaşi, Muhammed b. Mesud, Tefsiru&rsquo;l-Ayyaşi, c.2, s.317, &Ccedil;aphane-i İlmiyye, Tahran, H.1380.\r\n\r\n\r\n	[8] -Şeyh M&uuml;fid, Emali, s.235, Kongre-i Şeyh M&uuml;fid, Kum, H.1413.'),(268,'tr283','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Dini a&ccedil;ıdan tebliğ ve iletişim kurmak ahlak odaklı olmalıdır. İslami &ouml;ğretilerde bu hedefe ulaşmak i&ccedil;in bizlere &ccedil;eşitli yollar &ouml;nerilmiştir. Şu noktayı da dikkate almak gerekir ki Peygamberler ve vasiylerinin tebliğde uyguladıkları kendi zamanlarının metotlarını veya klasik metotların, g&uuml;n&uuml;m&uuml;zde bilimin gelişmesiyle ortaya &ccedil;ıkan yeni metotların karşısında olduğunu s&ouml;yleyemeyiz. Zira tebliğe ait dini &ouml;ğretiler, iletişim ara&ccedil;larından &ccedil;ok, iletişimin nedenlerine eğilmektedir. Ve biliyoruz ki hedef, zaman veya ara&ccedil;lara bağlı değildir. Ayrıntılı Cevap b&ouml;l&uuml;m&uuml;nde bu konuya daha &ccedil;ok değineceğiz.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Haber veya mesajın iletilmesi, bilgiler, kişisel ya da grupsal tecr&uuml;belerin başkalarına aktarılması vb. gibi durumlarda tebliğ denen şey ortaya &ccedil;ıkar.</p>\r\n\r\n<p>\r\n	G&uuml;n&uuml;m&uuml;zde yazılım ara&ccedil;ları ve donanım y&ouml;ntemleri birbirine bağlı sistemleri meydana getirmiştir. &lsquo;İletişim Bilimi&rsquo;ni bilmek tebliği &ouml;nemli &ouml;l&ccedil;&uuml;de etkilemektedir. Artık tebliğ kişisel bir h&uuml;ner olmaktan &ccedil;ıkmış ve belkide bir bilime d&ouml;n&uuml;şm&uuml;şt&uuml;r.</p>\r\n\r\n<p>\r\n	Bazıları g&uuml;n&uuml;m&uuml;z d&uuml;nyasında doğal olarak yeni teknolojiye bağlı olan din&icirc; tebliğ ve iletişimin nasıl olması gerektiğini soruyorlar. Acaba İslam&icirc; tebliği, b&uuml;t&uuml;n yaşamımızı etkileyen g&uuml;n&uuml;m&uuml;z iletişim modellerine uygun hale getirebilir miyiz?</p>\r\n\r\n<p>\r\n	Sorunun cevabı i&ccedil;in &ouml;nce klasik tebliğ ile İslami tebliğ arasındaki ilişkinin ne olduğunun bilinmesi gerekir. İslamın başlangıcında uygulanan her metot İslamın s&uuml;nneti zannedilebilir. Başka bir ifadeyle o d&ouml;nemde tebliğ g&uuml;&ccedil;l&uuml; hatipler tarafından yapıldığı i&ccedil;in minber ve hitap etme, sınırlı iletişim metotlarındandı. Onu dini bir etiketle diğer metotlardan ayırabiliriz. Ve din baki olduğu s&uuml;rece bu metot uygulanmalıdır.</p>\r\n\r\n<p>\r\n	B&ouml;yle bir anlayış bazılarını İslami metotla modern metot arasında bir bağ kurmaya zorlamıştır. Ama ger&ccedil;ek nedir?</p>\r\n\r\n<p>\r\n	İslami kaynaklara baktığımızda tebliğ y&ouml;ntemlerinin zamana bağlı olmadığını, hi&ccedil; bir kutsallığının bulunmadığını ve herhangi bir sınırlamanın getirilmediğini g&ouml;rmekteyiz. &Ouml;nemli olan tebliğ ve iletişimin hangi ama&ccedil;la yapıldığıdır.</p>\r\n\r\n<p>\r\n	Peygamberlerin toplumla irtibat kurmadan onu tebliğ etme imkanları olmadığından doğal olarak zamanlarının b&uuml;t&uuml;n iletişim ara&ccedil;larını kullanıyorlardı. Ama zamana bağlı iletişimleri dinin s&uuml;nneti zannederek onun dışına &ccedil;ıkmak i&ccedil;in yeni bir icazet almaya da gerek yoktur. A&ccedil;ıktır ki iletişim ara&ccedil;larının değişmesi, tarih boyunca s&uuml;re gelen sabit bilgilendirme metotlarının değişmesine neden olmazlar. Bilgilendirme insanların maddiyat ve maneviyatta ilerlemeleri hedefiyle olabileceği gibi onur kırma, kavmiyet&ccedil;ilik vb. gibi tahrip edici hedeflerde de kullanılabilir. İletişim aracının &ccedil;eşidi olumlu ve olumsuz hedefleri değerlendirmede fazla etkileri yoktur. Bu y&uuml;zden Kur&rsquo;an&rsquo;da ve diğer İslami kaynaklarda tebliğ ara&ccedil;larına fazla değinilmemiş, y&uuml;ce ahlaki hedeflerin faydası y&ouml;n&uuml;nde iletişim ve tebliğin kefesini ağırlaştırmak i&ccedil;in hep &ccedil;eşitli yollar g&ouml;sterilmiştir.</p>\r\n\r\n<p>\r\n	Aşağıda hi&ccedil;bir araca bağlı olmayan dini &ouml;ğretilerden bazılarına değiniyoruz:</p>\r\n\r\n<p>\r\n	1- &Ouml;ncelikle insan maneviyatını g&uuml;&ccedil;lendirmeli ve yapmadığımız şeyleri başkalarından istememeliyiz. Kur&rsquo;an bu konuda bizleri muhatap alarak ş&ouml;yle buyuruyor:</p>\r\n\r\n<p>\r\n	&lsquo;Ey iman edenler, neden yapmayacağınız şeyi s&ouml;yl&uuml;yorsunuz? Yapmayacağınız şeyi s&ouml;ylemeniz Allah katında en nefret edilen şeydir.&rsquo;[1]</p>\r\n\r\n<p>\r\n	&lsquo;İnsanlara iyiliği emrediyorsunuz da kendinizi unutuyor musunuz?&rsquo;[2]</p>\r\n\r\n<p>\r\n	2- Allah tebliği en g&uuml;zel metodla yerine getirmeyi&nbsp; emretmiştir: &lsquo;İnsanlara g&uuml;zellikle s&ouml;z s&ouml;yleyin&rsquo;[3]</p>\r\n\r\n<p>\r\n	3- Tebliğ samimi ve muhatabın geleceği i&ccedil;in olmazsa gereken etkiyi g&ouml;stermeyecektir. Peygamberlerin s&ouml;zleri: &lsquo;Rabbimin bildirdiği haberleri size bildirmede ve size &ouml;ğ&uuml;t vermedeyim.&rsquo; şeklindedir.[4]</p>\r\n\r\n<p>\r\n	4- &Ouml;nemli olan iletişimin aracı değil, iletişimin kendisidir. İmam Sadık (a.s) bu konuda ş&ouml;yle buyuruyor: &lsquo;Dostlar bir yerde yaşadıklarında birbirlerini ziyarete gitsinler; birbirlerinden uzak olduklarında ise mektuplaşarak iletişim kursunlar.&rsquo;[5]</p>\r\n\r\n<p>\r\n	5- Bilgilendirmek vazge&ccedil;ilmez bir ilke değildir. Hatta bazen &ouml;yle &ouml;nemli bir durum ortaya &ccedil;ıkar ki bildiğimiz bazı şeyleri gizlemek zorunda kalırız. Rabbimiz bazı m&uuml;nafıkları ş&ouml;yle kınamaktadır: &lsquo;G&uuml;ven yahut korkuya dair bir haber duysalar derhal yayarlar.&rsquo;[6]</p>\r\n\r\n<p>\r\n	6- İletişim d&uuml;nyasında g&ouml;revlilerin g&uuml;venliği, &ouml;nemli konulardan biri olup, bilgilendirme g&ouml;revi onsuz yerine getirilemez. Allah Teala bu konuda ş&ouml;yle buyuruyor: &lsquo;M&uuml;şriklerden biri, senden aman dilerse Allah&rsquo;ın s&ouml;z&uuml;n&uuml; dinlemesi i&ccedil;in ona aman ver, sonra da emin olduğu yere dek yolla onu.&rsquo;[7]</p>\r\n\r\n<p>\r\n	7- Tebliğin etkisini hemen g&ouml;stermesini beklememek gerekir. Orta ve uzun vadeli hedefler &uuml;zerinde d&uuml;ş&uuml;n&uuml;lmelidir. Hz. Nuh bir asıra yakın tebliğ etmesine rağmen &ccedil;ok az kimse kendisine iman etmişti.[8]</p>\r\n\r\n<p>\r\n	8- İmanlı kimselerin yaptığı tebliğ, m&uuml;mk&uuml;n olduğu &ouml;l&ccedil;&uuml;de emredercesine olmamalı ki kendi inancını dayattığı izlenimini vermesin. Bu genel vazife sorumluluk bilinciyle olmalıdır. İdeal İslam toplumunda b&uuml;t&uuml;n iyiler birbirlerini severler[9] ve birbirlerine hakikatı ve sabırı tavsiye ederler.[10] Bu y&uuml;zdendir ki &uuml;mmetlerin en iyisidir.[11]</p>\r\n\r\n<p>\r\n	9- Bununla birlikte imanlı bir grup dini &ouml;ğretilerde derinleşip, dinde uzmanlaşarak g&ouml;revini yerine getirecek ve bildiklerini başkalarına &ouml;ğretecek kimselere ihtiya&ccedil; vardır.[12] Uzman tebliğ gruplarının oluşturulması Kur&rsquo;an-ı Kerim&rsquo;in de &ouml;nem verdiği konulardandır.[13]</p>\r\n\r\n<p>\r\n	10- Bir&ccedil;ok yerde muhataplarımızı mutlaka bizim inancımıza ikna edip onları dinimize inanmaya zorlamamalıyız. Nitekim b&ouml;yle bir şey ger&ccedil;ekleşmez de. B&ouml;yle durumlarda asıl vazifemiz başkalarını sadece bilgilendirmektir. Muhatabı bilgilendirdikten sonra tutacağı yol bizim asıl hedefimize zarar vermez.[14]</p>\r\n\r\n<p>\r\n	11- Tebliğ ve bilgilendirmede hedef değerlendirmesi yapılmalı ve mesela tebliğden beklenen şey insanların canlarından ve mallarından &ouml;nemli bir ideal olursa o zaman insan tehlikeye atılabilir ve bu yola girip Allah&rsquo;tan başka kimseden korkulmaz.[15] Bunun dışında tebliğ ve g&ouml;r&uuml;ş belirtilirken kazanılan hedef, insanın canı ve malından daha az değerli olması durumunda insan değerli canını az bir değeri olacak olan hedefe feda etmemelidir.[16]</p>\r\n\r\n<p>\r\n	12- &Ouml;rnek teşkil edecek insanlar, m&uuml;belliğleri hedeflerine ulaştırmak i&ccedil;in iyi bir yardımcı olmakta anahtar rol&uuml;ndedirler.</p>\r\n\r\n<p>\r\n	Kur&rsquo;an-ı Kerim, b&uuml;y&uuml;k insanları hep &ouml;rnek olarak tanıtmıştır. Resul-i Ekrem,[17] Hz. İbrahim,[18] Firavunun karısı Asiye,[19] Hz. Meryem[20] vd. bu &ouml;rneklerin &ouml;nde gelenlerindendir.</p>\r\n\r\n<p>\r\n	Masum imamlardan İmam Cafer-i Sadık&rsquo;ta (a.s) Şiilere, s&ouml;zden &ccedil;ok inan&ccedil;larını, doğru konuşmak, emanete sahip &ccedil;ıkmak, iyi komşuluk ilişkileri vb. şekillerde amelle insanları cezbetmelerini tavsiye etmektedir.[21]</p>\r\n\r\n<p>\r\n	13- İslam, kırıcı, değersiz veya değeri az tebliğ &ccedil;eşitlerinin onaylamaz. Din &ouml;ğretileri, toplumda karamsarlığın oluşmamasını, başkalarının kişisel işlerinin araştırılmamasını, hatta rahatsızlık verecek doğru olan şeylerin bile ifşa edilmemesini istemektedir.[22] Yalan haberlerin veya &lsquo;t&ouml;hmet&rsquo;in ifşa edilmesi b&uuml;y&uuml;k g&uuml;nahlardandır ve olumsuz etkisi vardır.</p>\r\n\r\n<p>\r\n	14- İletişim, ger&ccedil;ek ihtiya&ccedil;ların giderilmesi hedefiyle yapılmalıdır. İnsanların arasında dolaşan veya onların maddi ve manevi yaşamlarında etkili olacak yahut muhatapları ıslah edecek i&ccedil;eriğe sahip bilgiler olmalıdır. Ama bazı doğru ya da yanlış bilgiler zaman &ouml;ld&uuml;rmek, &ouml;mr&uuml; boşa harcamaktan başka işe yaramaz ve insanı &ouml;nemli işlerinden de geri bırakır. Tebliğde &ouml;nceden ayarlanmış ve kamuoyunun ger&ccedil;ek ihtiya&ccedil;larından uzaklaştırmak ve yalancı ihtiya&ccedil;larla oyalamayıda İslam onaylamamaktadır.[23]</p>\r\n\r\n<p>\r\n	15- Tebliğ, ekonomik bir faaliyet değildir. Her ne kadar m&uuml;belliğlerin ihtiya&ccedil;ları karşılanması gerekiyorsa da İslam a&ccedil;ısından tebliğe bir gelir kaynağı olarak bakılmamalıdır. Zira tebliğe bu a&ccedil;ıdan bakılsa diğer meslekler gibi geliri &ccedil;oğaltmak i&ccedil;in &ccedil;eşitli hilelere başvurulur. Yine neye mal olursa olsun insanları etkilemeyen haberciler gibi de olmamak gerekir.</p>\r\n\r\n<p>\r\n	Peygamberler tebliğleri i&ccedil;in herhangi bir &uuml;cret almazlardı.[24] Ama insanların g&ouml;nl&uuml;nden gelerek verdikleri hediyeleri de geri &ccedil;evirmezlerdi.[25]</p>\r\n\r\n<p>\r\n	Şimdiye kadar s&ouml;ylenenler ve diğer &ouml;ğretiler bizi, dini tebliğle modern tebliği birbirinden ayrı d&uuml;ş&uuml;nmemek gerektiği sonucuna g&ouml;t&uuml;rmekte ve onları bir araya getirmeyi ama&ccedil;lamaktalar.</p>\r\n\r\n<p>\r\n	Evet, belki tebliğ psikolojisi a&ccedil;ısından değişik toplumlara ve değişik muhataplara g&ouml;re eski ve yeni metotların etkilerini hakkında karşılaştırmalı bir inceleme yapılabilir, ancak klasik ve modern metotların din tebliğinde genel &ouml;ğretilerin &ccedil;atısı altında uygulanabileceği de unutulmamalıdır.</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] -Saf/2-3</p>\r\n\r\n<p>\r\n	[2] -Bakara/44</p>\r\n\r\n<p>\r\n	[3] -Bakara/83</p>\r\n\r\n<p>\r\n	[4] -A&rsquo;raf/62, 68, 79, 93 vd.</p>\r\n\r\n<p>\r\n	[5] -Kuleyni, Muhammed b. Yakup, Kafi, c.2, s.670, H.1, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HŞ.1362, 2. Baskı.</p>\r\n\r\n<p>\r\n	[6] -Nisa/83</p>\r\n\r\n<p>\r\n	[7] -Tevbe/6</p>\r\n\r\n<p>\r\n	[8] -Ankebut/14; Hud/40.</p>\r\n\r\n<p>\r\n	[9] -Tevbe/71</p>\r\n\r\n<p>\r\n	[10] -Asr/3</p>\r\n\r\n<p>\r\n	[11] -Al-i İmran/110</p>\r\n\r\n<p>\r\n	[12] -Tevbe/122.</p>\r\n\r\n<p>\r\n	[13] -Al-i İmran/104</p>\r\n\r\n<p>\r\n	[14] -Nisa/80; En&rsquo;am/104 ve 107; Şura/48 vb.</p>\r\n\r\n<p>\r\n	[15] -Ahzab/39</p>\r\n\r\n<p>\r\n	[16] -Al-i İmran/28</p>\r\n\r\n<p>\r\n	[17] -Ahzab/21</p>\r\n\r\n<p>\r\n	[18] -M&uuml;mtehine/4</p>\r\n\r\n<p>\r\n	[19] -Tahrim/11</p>\r\n\r\n<p>\r\n	[20] -Tahrim/12</p>\r\n\r\n<p>\r\n	[21] -Kafi, c.2, s.77, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, HŞ.1362.</p>\r\n\r\n<p>\r\n	[22] -Hucurat/12. Bunun islami deyimi &lsquo;gıybet&rsquo;tir. Gıybetin istisnaları vardır.</p>\r\n\r\n<p>\r\n	[23] -Lokman/6.</p>\r\n\r\n<p>\r\n	[24] -En&rsquo;am/90; Hud/51; Kalem/46 vb.</p>\r\n\r\n<p>\r\n	[25] -Şeyh Saduk, Men La Yahduruhu&rsquo;l-Fakih, c.3, s.299, H.4070, Camiay-ı M&uuml;derrisin, Kum, HK.1404.</p>\r\n','Dini a&ccedil;ıdan tebliğ ve iletişim kurmak ahlak odaklı olmalıdır. İslami &ouml;ğretilerde bu hedefe ulaşmak i&ccedil;in bizlere &ccedil;eşitli yollar &ouml;nerilmiştir. Şu noktayı da dikkate almak gerekir ki Peygamberler ve vasiylerinin tebliğde uyguladıkları kendi zamanlarının metotlarını veya klasik metotların, g&uuml;n&uuml;m&uuml;zde bilimin gelişmesiyle ortaya &ccedil;ıkan yeni metotların karşısında olduğunu s&ouml;yleyemeyiz. Zira tebliğe ait dini &ouml;ğretiler, iletişim ara&ccedil;larından &ccedil;ok, iletişimin nedenlerine eğilmektedir. Ve biliyoruz ki hedef, zaman veya ara&ccedil;lara bağlı değildir. Ayrıntılı Cevap b&ouml;l&uuml;m&uuml;nde bu konuya daha &ccedil;ok değineceğiz.','&nbsp;Haber veya mesajın iletilmesi, bilgiler, kişisel ya da grupsal tecr&uuml;belerin başkalarına aktarılması vb. gibi durumlarda tebliğ denen şey ortaya &ccedil;ıkar.\r\n\r\n\r\n	G&uuml;n&uuml;m&uuml;zde yazılım ara&ccedil;ları ve donanım y&ouml;ntemleri birbirine bağlı sistemleri meydana getirmiştir. &lsquo;İletişim Bilimi&rsquo;ni bilmek tebliği &ouml;nemli &ouml;l&ccedil;&uuml;de etkilemektedir. Artık tebliğ kişisel bir h&uuml;ner olmaktan &ccedil;ıkmış ve belkide bir bilime d&ouml;n&uuml;şm&uuml;şt&uuml;r.\r\n\r\n\r\n	Bazıları g&uuml;n&uuml;m&uuml;z d&uuml;nyasında doğal olarak yeni teknolojiye bağlı olan din&icirc; tebliğ ve iletişimin nasıl olması gerektiğini soruyorlar. Acaba İslam&icirc; tebliği, b&uuml;t&uuml;n yaşamımızı etkileyen g&uuml;n&uuml;m&uuml;z iletişim modellerine uygun hale getirebilir miyiz?\r\n\r\n\r\n	Sorunun cevabı i&ccedil;in &ouml;nce klasik tebliğ ile İslami tebliğ arasındaki ilişkinin ne olduğunun bilinmesi gerekir. İslamın başlangıcında uygulanan her metot İslamın s&uuml;nneti zannedilebilir. Başka bir ifadeyle o d&ouml;nemde tebliğ g&uuml;&ccedil;l&uuml; hatipler tarafından yapıldığı i&ccedil;in minber ve hitap etme, sınırlı iletişim metotlarındandı. Onu dini bir etiketle diğer metotlardan ayırabiliriz. Ve din baki olduğu s&uuml;rece bu metot uygulanmalıdır.\r\n\r\n\r\n	B&ouml;yle bir anlayış bazılarını İslami metotla modern metot arasında bir bağ kurmaya zorlamıştır. Ama ger&ccedil;ek nedir?\r\n\r\n\r\n	İslami kaynaklara baktığımızda tebliğ y&ouml;ntemlerinin zamana bağlı olmadığını, hi&ccedil; bir kutsallığının bulunmadığını ve herhangi bir sınırlamanın getirilmediğini g&ouml;rmekteyiz. &Ouml;nemli olan tebliğ ve iletişimin hangi ama&ccedil;la yapıldığıdır.\r\n\r\n\r\n	Peygamberlerin toplumla irtibat kurmadan onu tebliğ etme imkanları olmadığından doğal olarak zamanlarının b&uuml;t&uuml;n iletişim ara&ccedil;larını kullanıyorlardı. Ama zamana bağlı iletişimleri dinin s&uuml;nneti zannederek onun dışına &ccedil;ıkmak i&ccedil;in yeni bir icazet almaya da gerek yoktur. A&ccedil;ıktır ki iletişim ara&ccedil;larının değişmesi, tarih boyunca s&uuml;re gelen sabit bilgilendirme metotlarının değişmesine neden olmazlar. Bilgilendirme insanların maddiyat ve maneviyatta ilerlemeleri hedefiyle olabileceği gibi onur kırma, kavmiyet&ccedil;ilik vb. gibi tahrip edici hedeflerde de kullanılabilir. İletişim aracının &ccedil;eşidi olumlu ve olumsuz hedefleri değerlendirmede fazla etkileri yoktur. Bu y&uuml;zden Kur&rsquo;an&rsquo;da ve diğer İslami kaynaklarda tebliğ ara&ccedil;larına fazla değinilmemiş, y&uuml;ce ahlaki hedeflerin faydası y&ouml;n&uuml;nde iletişim ve tebliğin kefesini ağırlaştırmak i&ccedil;in hep &ccedil;eşitli yollar g&ouml;sterilmiştir.\r\n\r\n\r\n	Aşağıda hi&ccedil;bir araca bağlı olmayan dini &ouml;ğretilerden bazılarına değiniyoruz:\r\n\r\n\r\n	1- &Ouml;ncelikle insan maneviyatını g&uuml;&ccedil;lendirmeli ve yapmadığımız şeyleri başkalarından istememeliyiz. Kur&rsquo;an bu konuda bizleri muhatap alarak ş&ouml;yle buyuruyor:\r\n\r\n\r\n	&lsquo;Ey iman edenler, neden yapmayacağınız şeyi s&ouml;yl&uuml;yorsunuz? Yapmayacağınız şeyi s&ouml;ylemeniz Allah katında en nefret edilen şeydir.&rsquo;[1]\r\n\r\n\r\n	&lsquo;İnsanlara iyiliği emrediyorsunuz da kendinizi unutuyor musunuz?&rsquo;[2]\r\n\r\n\r\n	2- Allah tebliği en g&uuml;zel metodla yerine getirmeyi&nbsp; emretmiştir: &lsquo;İnsanlara g&uuml;zellikle s&ouml;z s&ouml;yleyin&rsquo;[3]\r\n\r\n\r\n	3- Tebliğ samimi ve muhatabın geleceği i&ccedil;in olmazsa gereken etkiyi g&ouml;stermeyecektir. Peygamberlerin s&ouml;zleri: &lsquo;Rabbimin bildirdiği haberleri size bildirmede ve size &ouml;ğ&uuml;t vermedeyim.&rsquo; şeklindedir.[4]\r\n\r\n\r\n	4- &Ouml;nemli olan iletişimin aracı değil, iletişimin kendisidir. İmam Sadık (a.s) bu konuda ş&ouml;yle buyuruyor: &lsquo;Dostlar bir yerde yaşadıklarında birbirlerini ziyarete gitsinler; birbirlerinden uzak olduklarında ise mektuplaşarak iletişim kursunlar.&rsquo;[5]\r\n\r\n\r\n	5- Bilgilendirmek vazge&ccedil;ilmez bir ilke değildir. Hatta bazen &ouml;yle &ouml;nemli bir durum ortaya &ccedil;ıkar ki bildiğimiz bazı şeyleri gizlemek zorunda kalırız. Rabbimiz bazı m&uuml;nafıkları ş&ouml;yle kınamaktadır: &lsquo;G&uuml;ven yahut korkuya dair bir haber duysalar derhal yayarlar.&rsquo;[6]\r\n\r\n\r\n	6- İletişim d&uuml;nyasında g&ouml;revlilerin g&uuml;venliği, &ouml;nemli konulardan biri olup, bilgilendirme g&ouml;revi onsuz yerine getirilemez. Allah Teala bu konuda ş&ouml;yle buyuruyor: &lsquo;M&uuml;şriklerden biri, senden aman dilerse Allah&rsquo;ın s&ouml;z&uuml;n&uuml; dinlemesi i&ccedil;in ona aman ver, sonra da emin olduğu yere dek yolla onu.&rsquo;[7]\r\n\r\n\r\n	7- Tebliğin etkisini hemen g&ouml;stermesini beklememek gerekir. Orta ve uzun vadeli hedefler &uuml;zerinde d&uuml;ş&uuml;n&uuml;lmelidir. Hz. Nuh bir asıra yakın tebliğ etmesine rağmen &ccedil;ok az kimse kendisine iman etmişti.[8]\r\n\r\n\r\n	8- İmanlı kimselerin yaptığı tebliğ, m&uuml;mk&uuml;n olduğu &ouml;l&ccedil;&uuml;de emredercesine olmamalı ki kendi inancını dayattığı izlenimini vermesin. Bu genel vazife sorumluluk bilinciyle olmalıdır. İdeal İslam toplumunda b&uuml;t&uuml;n iyiler birbirlerini severler[9] ve birbirlerine hakikatı ve sabırı tavsiye ederler.[10] Bu y&uuml;zdendir ki &uuml;mmetlerin en iyisidir.[11]\r\n\r\n\r\n	9- Bununla birlikte imanlı bir grup dini &ouml;ğretilerde derinleşip, dinde uzmanlaşarak g&ouml;revini yerine getirecek ve bildiklerini başkalarına &ouml;ğretecek kimselere ihtiya&ccedil; vardır.[12] Uzman tebliğ gruplarının oluşturulması Kur&rsquo;an-ı Kerim&rsquo;in de &ouml;nem verdiği konulardandır.[13]\r\n\r\n\r\n	10- Bir&ccedil;ok yerde muhataplarımızı mutlaka bizim inancımıza ikna edip onları dinimize inanmaya zorlamamalıyız. Nitekim b&ouml;yle bir şey ger&ccedil;ekleşmez de. B&ouml;yle durumlarda asıl vazifemiz başkalarını sadece bilgilendirmektir. Muhatabı bilgilendirdikten sonra tutacağı yol bizim asıl hedefimize zarar vermez.[14]\r\n\r\n\r\n	11- Tebliğ ve bilgilendirmede hedef değerlendirmesi yapılmalı ve mesela tebliğden beklenen şey insanların canlarından ve mallarından &ouml;nemli bir ideal olursa o zaman insan tehlikeye atılabilir ve bu yola girip Allah&rsquo;tan başka kimseden korkulmaz.[15] Bunun dışında tebliğ ve g&ouml;r&uuml;ş belirtilirken kazanılan hedef, insanın canı ve malından daha az değerli olması durumunda insan değerli canını az bir değeri olacak olan hedefe feda etmemelidir.[16]\r\n\r\n\r\n	12- &Ouml;rnek teşkil edecek insanlar, m&uuml;belliğleri hedeflerine ulaştırmak i&ccedil;in iyi bir yardımcı olmakta anahtar rol&uuml;ndedirler.\r\n\r\n\r\n	Kur&rsquo;an-ı Kerim, b&uuml;y&uuml;k insanları hep &ouml;rnek olarak tanıtmıştır. Resul-i Ekrem,[17] Hz. İbrahim,[18] Firavunun karısı Asiye,[19] Hz. Meryem[20] vd. bu &ouml;rneklerin &ouml;nde gelenlerindendir.\r\n\r\n\r\n	Masum imamlardan İmam Cafer-i Sadık&rsquo;ta (a.s) Şiilere, s&ouml;zden &ccedil;ok inan&ccedil;larını, doğru konuşmak, emanete sahip &ccedil;ıkmak, iyi komşuluk ilişkileri vb. şekillerde amelle insanları cezbetmelerini tavsiye etmektedir.[21]\r\n\r\n\r\n	13- İslam, kırıcı, değersiz veya değeri az tebliğ &ccedil;eşitlerinin onaylamaz. Din &ouml;ğretileri, toplumda karamsarlığın oluşmamasını, başkalarının kişisel işlerinin araştırılmamasını, hatta rahatsızlık verecek doğru olan şeylerin bile ifşa edilmemesini istemektedir.[22] Yalan haberlerin veya &lsquo;t&ouml;hmet&rsquo;in ifşa edilmesi b&uuml;y&uuml;k g&uuml;nahlardandır ve olumsuz etkisi vardır.\r\n\r\n\r\n	14- İletişim, ger&ccedil;ek ihtiya&ccedil;ların giderilmesi hedefiyle yapılmalıdır. İnsanların arasında dolaşan veya onların maddi ve manevi yaşamlarında etkili olacak yahut muhatapları ıslah edecek i&ccedil;eriğe sahip bilgiler olmalıdır. Ama bazı doğru ya da yanlış bilgiler zaman &ouml;ld&uuml;rmek, &ouml;mr&uuml; boşa harcamaktan başka işe yaramaz ve insanı &ouml;nemli işlerinden de geri bırakır. Tebliğde &ouml;nceden ayarlanmış ve kamuoyunun ger&ccedil;ek ihtiya&ccedil;larından uzaklaştırmak ve yalancı ihtiya&ccedil;larla oyalamayıda İslam onaylamamaktadır.[23]\r\n\r\n\r\n	15- Tebliğ, ekonomik bir faaliyet değildir. Her ne kadar m&uuml;belliğlerin ihtiya&ccedil;ları karşılanması gerekiyorsa da İslam a&ccedil;ısından tebliğe bir gelir kaynağı olarak bakılmamalıdır. Zira tebliğe bu a&ccedil;ıdan bakılsa diğer meslekler gibi geliri &ccedil;oğaltmak i&ccedil;in &ccedil;eşitli hilelere başvurulur. Yine neye mal olursa olsun insanları etkilemeyen haberciler gibi de olmamak gerekir.\r\n\r\n\r\n	Peygamberler tebliğleri i&ccedil;in herhangi bir &uuml;cret almazlardı.[24] Ama insanların g&ouml;nl&uuml;nden gelerek verdikleri hediyeleri de geri &ccedil;evirmezlerdi.[25]\r\n\r\n\r\n	Şimdiye kadar s&ouml;ylenenler ve diğer &ouml;ğretiler bizi, dini tebliğle modern tebliği birbirinden ayrı d&uuml;ş&uuml;nmemek gerektiği sonucuna g&ouml;t&uuml;rmekte ve onları bir araya getirmeyi ama&ccedil;lamaktalar.\r\n\r\n\r\n	Evet, belki tebliğ psikolojisi a&ccedil;ısından değişik toplumlara ve değişik muhataplara g&ouml;re eski ve yeni metotların etkilerini hakkında karşılaştırmalı bir inceleme yapılabilir, ancak klasik ve modern metotların din tebliğinde genel &ouml;ğretilerin &ccedil;atısı altında uygulanabileceği de unutulmamalıdır.\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] -Saf/2-3\r\n\r\n\r\n	[2] -Bakara/44\r\n\r\n\r\n	[3] -Bakara/83\r\n\r\n\r\n	[4] -A&rsquo;raf/62, 68, 79, 93 vd.\r\n\r\n\r\n	[5] -Kuleyni, Muhammed b. Yakup, Kafi, c.2, s.670, H.1, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HŞ.1362, 2. Baskı.\r\n\r\n\r\n	[6] -Nisa/83\r\n\r\n\r\n	[7] -Tevbe/6\r\n\r\n\r\n	[8] -Ankebut/14; Hud/40.\r\n\r\n\r\n	[9] -Tevbe/71\r\n\r\n\r\n	[10] -Asr/3\r\n\r\n\r\n	[11] -Al-i İmran/110\r\n\r\n\r\n	[12] -Tevbe/122.\r\n\r\n\r\n	[13] -Al-i İmran/104\r\n\r\n\r\n	[14] -Nisa/80; En&rsquo;am/104 ve 107; Şura/48 vb.\r\n\r\n\r\n	[15] -Ahzab/39\r\n\r\n\r\n	[16] -Al-i İmran/28\r\n\r\n\r\n	[17] -Ahzab/21\r\n\r\n\r\n	[18] -M&uuml;mtehine/4\r\n\r\n\r\n	[19] -Tahrim/11\r\n\r\n\r\n	[20] -Tahrim/12\r\n\r\n\r\n	[21] -Kafi, c.2, s.77, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, HŞ.1362.\r\n\r\n\r\n	[22] -Hucurat/12. Bunun islami deyimi &lsquo;gıybet&rsquo;tir. Gıybetin istisnaları vardır.\r\n\r\n\r\n	[23] -Lokman/6.\r\n\r\n\r\n	[24] -En&rsquo;am/90; Hud/51; Kalem/46 vb.\r\n\r\n\r\n	[25] -Şeyh Saduk, Men La Yahduruhu&rsquo;l-Fakih, c.3, s.299, H.4070, Camiay-ı M&uuml;derrisin, Kum, HK.1404.'),(269,'tr282','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İster Allah&rsquo;ın l&uuml;tfunu, ister kahrını vs. yansıtsın bir sıfatın Allah&rsquo;ta olduğunu ispat eden &nbsp;b&uuml;t&uuml;n s&uuml;buti sıfatlar kelam ilminde cemal sıfatları diye bilinmekte ve varlık a&ccedil;ısından aralarında herhangi bir fark yoktur. Soruda gelen el-Muttali (Telkin edici) ve el-Mulakkan (Bilen)&rsquo;da bunlardandır.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Kemal sıfatları meşhur g&ouml;r&uuml;şe g&ouml;re Allah&rsquo;ta olduğu ispat edilen s&uuml;buti sıfatlardır.[1] Kelamcılar, bu sıfatlara cemal sıfatlarda demekteler. Cemal sıfatlar, selbi sıfatlar olan celal sıfatların karşısında yer alan sıfatlardır. Selbi sıfatlar Allah&rsquo;ın m&uuml;nezzeh olduğu sıfatlardır.</p>\r\n\r\n<p>\r\n	Bu a&ccedil;ıdan bakıldığında bir sıfatın Allah&rsquo;ta olduğunu ispat eden, ister Allah&rsquo;ın l&uuml;tfunu yansıtsın, ister kahrını vs. b&uuml;t&uuml;n s&uuml;buti sıfatlar cemal sıfatları olup, varlık a&ccedil;ısından aralarında herhangi bir fark yoktur. Soruda gelen el-Mulakkan (Telkin edici), el-Muttali (Bilen) ve Allah&rsquo;ın olan her s&uuml;buti sıfat bu h&uuml;km&uuml; taşımaktadır. &Ccedil;&uuml;nk&uuml; hepsi cemal sıfatlarıdırlar. Cismiyyetin, bileşimin vb. olmadığı selbi sıfatlar celal sıfatlardır. Ama başka bir a&ccedil;ıdan (teorik irfan) bakıldığında, Allah&rsquo;ın kemal ve s&uuml;but sıfatları ikiye ayrılır: 1) M&uuml;tekebbir, Aziz, Kahhar, M&uuml;ntakim vb. Allah&rsquo;ın azamet ve b&uuml;y&uuml;kl&uuml;ğ&uuml;n&uuml; anlatan ve gizli kalmasına veya yaratılmışlara ulaşan nimetin engel olmasına neden olan sıfatlar. 2) Rahim, Razzak, Latif vb. gibi hakkın tecelli ettiği, yaratılmışlara ulaşan kemallerden bir kemal, nimetlerden bir nimete neden olan sıfatlar. Birincisine celal sıfatlar, ikincisine cemal sıfatları denmektedir. Buna g&ouml;re celal sıfatlar tamamen selbi sıfatlar olmayıp, s&uuml;buti y&ouml;nleri de vardır.</p>\r\n\r\n<p>\r\n	Bu y&uuml;zden Allah&rsquo;ın sıfatlarını bazen birbirinden ayırmak zordur. Mesela Mulakkan yani Telkin Eden ilk bakışta cemal sıfatıdır. &Ccedil;&uuml;nk&uuml; Allah&rsquo;ın verdiği nimeti i&ccedil;eren bir sıfattır. Ama bu sıfatın bazı yerlerde celali y&ouml;n&uuml;de olabilir. Muttali yani Bilen sıfatı da b&ouml;yledir.</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] - Şehid Mutahhari, Mecmuay-ı Asar, c.2, s.92-93</p>\r\n','İster Allah&rsquo;ın l&uuml;tfunu, ister kahrını vs. yansıtsın bir sıfatın Allah&rsquo;ta olduğunu ispat eden &nbsp;b&uuml;t&uuml;n s&uuml;buti sıfatlar kelam ilminde cemal sıfatları diye bilinmekte ve varlık a&ccedil;ısından aralarında herhangi bir fark yoktur. Soruda gelen el-Muttali (Telkin edici) ve el-Mulakkan (Bilen)&rsquo;da bunlardandır.','&nbsp;Kemal sıfatları meşhur g&ouml;r&uuml;şe g&ouml;re Allah&rsquo;ta olduğu ispat edilen s&uuml;buti sıfatlardır.[1] Kelamcılar, bu sıfatlara cemal sıfatlarda demekteler. Cemal sıfatlar, selbi sıfatlar olan celal sıfatların karşısında yer alan sıfatlardır. Selbi sıfatlar Allah&rsquo;ın m&uuml;nezzeh olduğu sıfatlardır.\r\n\r\n\r\n	Bu a&ccedil;ıdan bakıldığında bir sıfatın Allah&rsquo;ta olduğunu ispat eden, ister Allah&rsquo;ın l&uuml;tfunu yansıtsın, ister kahrını vs. b&uuml;t&uuml;n s&uuml;buti sıfatlar cemal sıfatları olup, varlık a&ccedil;ısından aralarında herhangi bir fark yoktur. Soruda gelen el-Mulakkan (Telkin edici), el-Muttali (Bilen) ve Allah&rsquo;ın olan her s&uuml;buti sıfat bu h&uuml;km&uuml; taşımaktadır. &Ccedil;&uuml;nk&uuml; hepsi cemal sıfatlarıdırlar. Cismiyyetin, bileşimin vb. olmadığı selbi sıfatlar celal sıfatlardır. Ama başka bir a&ccedil;ıdan (teorik irfan) bakıldığında, Allah&rsquo;ın kemal ve s&uuml;but sıfatları ikiye ayrılır: 1) M&uuml;tekebbir, Aziz, Kahhar, M&uuml;ntakim vb. Allah&rsquo;ın azamet ve b&uuml;y&uuml;kl&uuml;ğ&uuml;n&uuml; anlatan ve gizli kalmasına veya yaratılmışlara ulaşan nimetin engel olmasına neden olan sıfatlar. 2) Rahim, Razzak, Latif vb. gibi hakkın tecelli ettiği, yaratılmışlara ulaşan kemallerden bir kemal, nimetlerden bir nimete neden olan sıfatlar. Birincisine celal sıfatlar, ikincisine cemal sıfatları denmektedir. Buna g&ouml;re celal sıfatlar tamamen selbi sıfatlar olmayıp, s&uuml;buti y&ouml;nleri de vardır.\r\n\r\n\r\n	Bu y&uuml;zden Allah&rsquo;ın sıfatlarını bazen birbirinden ayırmak zordur. Mesela Mulakkan yani Telkin Eden ilk bakışta cemal sıfatıdır. &Ccedil;&uuml;nk&uuml; Allah&rsquo;ın verdiği nimeti i&ccedil;eren bir sıfattır. Ama bu sıfatın bazı yerlerde celali y&ouml;n&uuml;de olabilir. Muttali yani Bilen sıfatı da b&ouml;yledir.\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] - Şehid Mutahhari, Mecmuay-ı Asar, c.2, s.92-93'),(270,'tr281','<p>\r\n	<br />\r\n	&nbsp;Dini kaynaklarımızda soruda gelen g&uuml;nahlar i&ccedil;in bazı cezalar &ouml;n g&ouml;r&uuml;lm&uuml;şt&uuml;r. &Ouml;rnek olarak bazılarına değiniyoruz:</p>\r\n\r\n<p>\r\n	a) Namahremle tokalaşmak: Resulullah (s.a.a) bu konuda ş&ouml;yle buyuruyorlar:</p>\r\n\r\n<p>\r\n	1- &lsquo;Namahremle tokalaşan kimse, kıyamet g&uuml;n&uuml; zincire vurulmuş olarak haşredilecek sonra cehenneme g&ouml;nderilmesi i&ccedil;in emir verilecek.&rsquo;[1]</p>\r\n\r\n<p>\r\n	2- &lsquo;Kendisiyle mahrem olmayan kadınla tokalaşan kimse ş&uuml;phesiz Allah&rsquo;ın -azze ve celle- gazabına y&ouml;nelmiş ve onu kendisi i&ccedil;in istemiştir.&rsquo;[2]</p>\r\n\r\n<p>\r\n	b) Namahreme fiziki dokunma</p>\r\n\r\n<p>\r\n	&nbsp;Namahreme fiziki dokunmanın tokalaşma (yukarıda rivayetleri aktarıldı), dokunma, zina vs. gibi &ccedil;eşitli şekilleri vardır. Bu konudaki bazı rivayetler şunlardır:</p>\r\n\r\n<p>\r\n	1- Resulullah (s.a.a) ş&ouml;yle buyuruyorlar: &lsquo;Namahrem kadını kucağına alan kimseyi Şeytanla birlikte ateşten zincire vuracaklar ve ikisinide ateşe atacaklar.&rsquo;[3]</p>\r\n\r\n<p>\r\n	2- İmam Rıza (a.s) buyuruyor: Resulullah (s.a.a) mira&ccedil; gecesinde azaba uğramış bazı kadınları g&ouml;rd&uuml;ler.[4] O kadınlardan birinin y&uuml;z&uuml;n&uuml; ve bedenini makasla kesiyorlardı. O, bedenini (namahrem) erkeklere sunardı.[5]</p>\r\n\r\n<p>\r\n	c) Hicapsızlık</p>\r\n\r\n<p>\r\n	Yukarıdaki rivayetin devamında ş&ouml;yle gelmiştir: Resulullah (s.a.a) mira&ccedil; gecesinde sa&ccedil;ları asılmış ve beyni kaynayan bir kadın g&ouml;rd&uuml;ler. Bu kadın sa&ccedil;larını namahrem erkeklerin yanında &ouml;rtmezdi.[6]</p>\r\n\r\n<p>\r\n	Daha fazla bilgi i&ccedil;in aşağıdaki dizinlere bakınız:</p>\r\n\r\n<p>\r\n	-İslamda Hicap, Soru: 8027 (Site: 8100)</p>\r\n\r\n<p>\r\n	-Hicabının Felsefesi, Soru:825 (Site:884)</p>\r\n\r\n<p>\r\n	-Namahrem Erkek ve Kadının Tokalaşması, Soru: 5454 (Site: 5672)</p>\r\n\r\n<p>\r\n	-Haram ve G&uuml;naha Bulaşmış Bakışlar, Soru: 17678 (Site: 17364)</p>\r\n\r\n<p>\r\n	-Namahreme Dokunma ve Kucağa Alma, Soru:6074 (Site:6257)</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] -Şeyh Saduk, Sevabu&rsquo;l-A&rsquo;mal ve İkabu&rsquo;l-A&rsquo;mal, s.283, İntişarat-ı Şerif Raziy, H.1364.</p>\r\n\r\n<p>\r\n	[2] -Şeyh Saduk, Men La Yahduruhu&rsquo;l-Fakih, c.4, s.14, İntişarat-ı Camiay-ı M&uuml;derrisin, Kum, HK.1413.</p>\r\n\r\n<p>\r\n	[3] -Amuli, H&uuml;r, Vesail-uş Şia, c.20, s.196, M&uuml;esseset-&uuml; Alu&rsquo;l-Beyt, Kum, HK.1409</p>\r\n\r\n<p>\r\n	[4] -Şeyh Saduk, Uyun-u Ahbari&rsquo;r-Rıza (a.s), c.2, s.10-11, İntişarat-ı Cihan, HK.1378.</p>\r\n\r\n<p>\r\n	[5] -a.g.e.</p>\r\n\r\n<p>\r\n	[6] -a.g.e.</p>\r\n','','&nbsp;Dini kaynaklarımızda soruda gelen g&uuml;nahlar i&ccedil;in bazı cezalar &ouml;n g&ouml;r&uuml;lm&uuml;şt&uuml;r. &Ouml;rnek olarak bazılarına değiniyoruz:\r\n\r\n\r\n	a) Namahremle tokalaşmak: Resulullah (s.a.a) bu konuda ş&ouml;yle buyuruyorlar:\r\n\r\n\r\n	1- &lsquo;Namahremle tokalaşan kimse, kıyamet g&uuml;n&uuml; zincire vurulmuş olarak haşredilecek sonra cehenneme g&ouml;nderilmesi i&ccedil;in emir verilecek.&rsquo;[1]\r\n\r\n\r\n	2- &lsquo;Kendisiyle mahrem olmayan kadınla tokalaşan kimse ş&uuml;phesiz Allah&rsquo;ın -azze ve celle- gazabına y&ouml;nelmiş ve onu kendisi i&ccedil;in istemiştir.&rsquo;[2]\r\n\r\n\r\n	b) Namahreme fiziki dokunma\r\n\r\n\r\n	&nbsp;Namahreme fiziki dokunmanın tokalaşma (yukarıda rivayetleri aktarıldı), dokunma, zina vs. gibi &ccedil;eşitli şekilleri vardır. Bu konudaki bazı rivayetler şunlardır:\r\n\r\n\r\n	1- Resulullah (s.a.a) ş&ouml;yle buyuruyorlar: &lsquo;Namahrem kadını kucağına alan kimseyi Şeytanla birlikte ateşten zincire vuracaklar ve ikisinide ateşe atacaklar.&rsquo;[3]\r\n\r\n\r\n	2- İmam Rıza (a.s) buyuruyor: Resulullah (s.a.a) mira&ccedil; gecesinde azaba uğramış bazı kadınları g&ouml;rd&uuml;ler.[4] O kadınlardan birinin y&uuml;z&uuml;n&uuml; ve bedenini makasla kesiyorlardı. O, bedenini (namahrem) erkeklere sunardı.[5]\r\n\r\n\r\n	c) Hicapsızlık\r\n\r\n\r\n	Yukarıdaki rivayetin devamında ş&ouml;yle gelmiştir: Resulullah (s.a.a) mira&ccedil; gecesinde sa&ccedil;ları asılmış ve beyni kaynayan bir kadın g&ouml;rd&uuml;ler. Bu kadın sa&ccedil;larını namahrem erkeklerin yanında &ouml;rtmezdi.[6]\r\n\r\n\r\n	Daha fazla bilgi i&ccedil;in aşağıdaki dizinlere bakınız:\r\n\r\n\r\n	-İslamda Hicap, Soru: 8027 (Site: 8100)\r\n\r\n\r\n	-Hicabının Felsefesi, Soru:825 (Site:884)\r\n\r\n\r\n	-Namahrem Erkek ve Kadının Tokalaşması, Soru: 5454 (Site: 5672)\r\n\r\n\r\n	-Haram ve G&uuml;naha Bulaşmış Bakışlar, Soru: 17678 (Site: 17364)\r\n\r\n\r\n	-Namahreme Dokunma ve Kucağa Alma, Soru:6074 (Site:6257)\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] -Şeyh Saduk, Sevabu&rsquo;l-A&rsquo;mal ve İkabu&rsquo;l-A&rsquo;mal, s.283, İntişarat-ı Şerif Raziy, H.1364.\r\n\r\n\r\n	[2] -Şeyh Saduk, Men La Yahduruhu&rsquo;l-Fakih, c.4, s.14, İntişarat-ı Camiay-ı M&uuml;derrisin, Kum, HK.1413.\r\n\r\n\r\n	[3] -Amuli, H&uuml;r, Vesail-uş Şia, c.20, s.196, M&uuml;esseset-&uuml; Alu&rsquo;l-Beyt, Kum, HK.1409\r\n\r\n\r\n	[4] -Şeyh Saduk, Uyun-u Ahbari&rsquo;r-Rıza (a.s), c.2, s.10-11, İntişarat-ı Cihan, HK.1378.\r\n\r\n\r\n	[5] -a.g.e.\r\n\r\n\r\n	[6] -a.g.e.',''),(271,'tr280','<p>\r\n	<br />\r\n	&nbsp;İmam Ali&rsquo;nin kendini savunması, kabiliyetlerini, liyakatini ve &uuml;st&uuml;nl&uuml;klerini dile getirmesi ger&ccedil;ekte imamet makamını savunmak ve tanıtmaktır; zira eğer halk bundan haberdar olmazsa &ccedil;ok ağır bir h&uuml;srana uğrayacaktır (nitekim bu vakıa maalesef İslam tarihinde ger&ccedil;ekleşti). Bu esas uyarınca İmam Ali (a.s) şartların gerektirdiği durumlarda kendi rehberlik ve imamet makam ve konumunu a&ccedil;ık&ccedil;a dile getirmekteydi. Bu bildirimlerin bazıları Nehc&uuml;l-Belağa&rsquo;da zikredilmiştir ve biz sadece onların bir kısmının adresini vermekle yetiniyoruz: 3, 4, 5, 6, 10, 15, 16, 26, 34, 37, 74, 75, 84, 87, 92, 93, 108, 126, 127, 131, 136, 137, 139 ve 156. hutbeler.[1]&nbsp; Burada sadece meşhur Şıkşıkiye[2] hutbesinde İmam Ali&rsquo;nin a&ccedil;ık s&ouml;zlerinin bir numunesini aktarıyoruz. İmam Ali bu hutbede a&ccedil;ık&ccedil;a Allah Resul&uuml;n&uuml;n bazı sahabeleri tarafından hilafet makamının gasp edilmesine itiraz etmekte ve kendini &uuml;mmeti hidayete erdirme ve &uuml;mmetin imameti i&ccedil;in en &uuml;st&uuml;n şahıs sıfatıyla tanıtmaktadır. Bu nurani hutbede İmam Ali (a.s) ş&ouml;yle buyuruyor: &ldquo;Biliniz ki Allah&rsquo;a yemin olsun Ebubekir[3] hilafet elbisesini giydi, oysaki o benim İslam devletindeki konumumun değirmenin etrafında d&ouml;nd&uuml;ğ&uuml; değirmen ekseni olduğunu bilmekteydi. O, ilimler şelalesinin benim dağ yatağımdan aktığını ve d&uuml;ş&uuml;ncelerin y&uuml;ksek u&ccedil;an kuşlarının benim y&uuml;ksekliğimde u&ccedil;amayacağını bilmekteydi. Ben hilafet c&uuml;bbesini bıraktım ve kendimi toplayarak ondan uzaklaştım. Ben, tek bir şahıs olarak kendi hakkımı almak i&ccedil;in ayaklanayım mı veya yaşlıları &ccedil;&uuml;r&uuml;ten, gen&ccedil;leri yaşlı kılan ve imanlı bireyleri kıyamet ve Allah ile g&ouml;r&uuml;ş&uuml;nceye dek h&uuml;z&uuml;nl&uuml; kılan bu boğucu ve karanlık muhitte sabrı mı se&ccedil;eyim diye d&uuml;ş&uuml;nd&uuml;m. Doğru bir değerlendirmeden sonra sabır ve beklemeyi makul g&ouml;rd&uuml;m. B&ouml;ylece g&ouml;z&uuml;mde diken ve boğazımda kemik varmış&ccedil;asına sabrettim ve mirasımı yağmaladıklarını kendi g&ouml;zlerimle seyrettim.&rdquo;[4]&nbsp; Sonra bu şik&acirc;yeti s&uuml;rd&uuml;rmekte ve ş&ouml;yle buyurmaktadır: Ebubekir kendi hayatında halktan &ouml;zr&uuml;n&uuml; kabullenmelerini istiyordu, ama nasıl &ouml;l&uuml;m anında hilafeti bir başkasına devretti! Her ikisi hilafet devesini &ccedil;ok sağdı ve onun &uuml;r&uuml;n&uuml;nden faydalandılar.[5]</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Nehc&uuml;&rsquo;l-Belağa, terc&uuml;me: Muhammed Deşti.</p>\r\n\r\n<p>\r\n	[2] Nehc&uuml;&rsquo;l-Belağa, Subhi Salih, hutbe. 3, s. 48.</p>\r\n\r\n<p>\r\n	[3] Subhi Salih&rsquo;in Nehc&uuml;&rsquo;l-Belağa&rsquo;sında Ebubekir ismi yerine &ldquo;filan&rdquo; s&ouml;zc&uuml;ğ&uuml; kullanılmıştır. Ama en eski Nehc&uuml;&rsquo;l-Belağa şerhlerinden olan İbn. Ebi&rsquo;l-Hadid&rsquo;in Nehc&uuml;&rsquo;l-Belağa&rsquo;sında &ldquo;İbn. Ebi Kuhafe&rdquo; (Ebubekir) ismi zikredilmiştir.</p>\r\n\r\n<p>\r\n	[4] Nehc&uuml;&rsquo;l-Belağa, &uuml;&ccedil;&uuml;nc&uuml; hutbe, s. 45.</p>\r\n\r\n<p>\r\n	[5] a.g.e. s. 46.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','','&nbsp;İmam Ali&rsquo;nin kendini savunması, kabiliyetlerini, liyakatini ve &uuml;st&uuml;nl&uuml;klerini dile getirmesi ger&ccedil;ekte imamet makamını savunmak ve tanıtmaktır; zira eğer halk bundan haberdar olmazsa &ccedil;ok ağır bir h&uuml;srana uğrayacaktır (nitekim bu vakıa maalesef İslam tarihinde ger&ccedil;ekleşti). Bu esas uyarınca İmam Ali (a.s) şartların gerektirdiği durumlarda kendi rehberlik ve imamet makam ve konumunu a&ccedil;ık&ccedil;a dile getirmekteydi. Bu bildirimlerin bazıları Nehc&uuml;l-Belağa&rsquo;da zikredilmiştir ve biz sadece onların bir kısmının adresini vermekle yetiniyoruz: 3, 4, 5, 6, 10, 15, 16, 26, 34, 37, 74, 75, 84, 87, 92, 93, 108, 126, 127, 131, 136, 137, 139 ve 156. hutbeler.[1]&nbsp; Burada sadece meşhur Şıkşıkiye[2] hutbesinde İmam Ali&rsquo;nin a&ccedil;ık s&ouml;zlerinin bir numunesini aktarıyoruz. İmam Ali bu hutbede a&ccedil;ık&ccedil;a Allah Resul&uuml;n&uuml;n bazı sahabeleri tarafından hilafet makamının gasp edilmesine itiraz etmekte ve kendini &uuml;mmeti hidayete erdirme ve &uuml;mmetin imameti i&ccedil;in en &uuml;st&uuml;n şahıs sıfatıyla tanıtmaktadır. Bu nurani hutbede İmam Ali (a.s) ş&ouml;yle buyuruyor: &ldquo;Biliniz ki Allah&rsquo;a yemin olsun Ebubekir[3] hilafet elbisesini giydi, oysaki o benim İslam devletindeki konumumun değirmenin etrafında d&ouml;nd&uuml;ğ&uuml; değirmen ekseni olduğunu bilmekteydi. O, ilimler şelalesinin benim dağ yatağımdan aktığını ve d&uuml;ş&uuml;ncelerin y&uuml;ksek u&ccedil;an kuşlarının benim y&uuml;ksekliğimde u&ccedil;amayacağını bilmekteydi. Ben hilafet c&uuml;bbesini bıraktım ve kendimi toplayarak ondan uzaklaştım. Ben, tek bir şahıs olarak kendi hakkımı almak i&ccedil;in ayaklanayım mı veya yaşlıları &ccedil;&uuml;r&uuml;ten, gen&ccedil;leri yaşlı kılan ve imanlı bireyleri kıyamet ve Allah ile g&ouml;r&uuml;ş&uuml;nceye dek h&uuml;z&uuml;nl&uuml; kılan bu boğucu ve karanlık muhitte sabrı mı se&ccedil;eyim diye d&uuml;ş&uuml;nd&uuml;m. Doğru bir değerlendirmeden sonra sabır ve beklemeyi makul g&ouml;rd&uuml;m. B&ouml;ylece g&ouml;z&uuml;mde diken ve boğazımda kemik varmış&ccedil;asına sabrettim ve mirasımı yağmaladıklarını kendi g&ouml;zlerimle seyrettim.&rdquo;[4]&nbsp; Sonra bu şik&acirc;yeti s&uuml;rd&uuml;rmekte ve ş&ouml;yle buyurmaktadır: Ebubekir kendi hayatında halktan &ouml;zr&uuml;n&uuml; kabullenmelerini istiyordu, ama nasıl &ouml;l&uuml;m anında hilafeti bir başkasına devretti! Her ikisi hilafet devesini &ccedil;ok sağdı ve onun &uuml;r&uuml;n&uuml;nden faydalandılar.[5]\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Nehc&uuml;&rsquo;l-Belağa, terc&uuml;me: Muhammed Deşti.\r\n\r\n\r\n	[2] Nehc&uuml;&rsquo;l-Belağa, Subhi Salih, hutbe. 3, s. 48.\r\n\r\n\r\n	[3] Subhi Salih&rsquo;in Nehc&uuml;&rsquo;l-Belağa&rsquo;sında Ebubekir ismi yerine &ldquo;filan&rdquo; s&ouml;zc&uuml;ğ&uuml; kullanılmıştır. Ama en eski Nehc&uuml;&rsquo;l-Belağa şerhlerinden olan İbn. Ebi&rsquo;l-Hadid&rsquo;in Nehc&uuml;&rsquo;l-Belağa&rsquo;sında &ldquo;İbn. Ebi Kuhafe&rdquo; (Ebubekir) ismi zikredilmiştir.\r\n\r\n\r\n	[4] Nehc&uuml;&rsquo;l-Belağa, &uuml;&ccedil;&uuml;nc&uuml; hutbe, s. 45.\r\n\r\n\r\n	[5] a.g.e. s. 46.\r\n\r\n\r\n	&nbsp;',''),(272,'tr279','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İlahi değişmeyen s&uuml;nnetlerden biri kulların imtihana ve sınamaya tabi tutulmasıdır. Bu imtihan değişik ve farklı sebep, vesile ve olaylar ile ger&ccedil;ekleşir. Bazı durumlarda y&uuml;ce Allah zalimleri başka fertlerin imtihan vesilesi kılar ve b&ouml;yle bir durumda zalimlerin ilahi imtihanın vesilesi olduklarına dair haberleri olmaz. Zalimin imtihanın vesilesi karar kılınması, onun işinin &ccedil;irkinliği ve azaba m&uuml;stahak oluşundan bir şeyi eksiltmez. Zira y&uuml;ce Allah ona sınamanın vesilesi olmasını emretmemiştir. Y&uuml;ce Allah, tekvini olarak şartları, zalimin her ne zaman kendi irade ve se&ccedil;imiyle bir zul&uuml;m işlediğinde, Allah&rsquo;a muhalefet etmek olan mevcut zulm&uuml;n başkalarının sınanma vesilesi olacak şekilde oluşturmuştur. Bu esas uyarınca, bu zulm&uuml;n bu ferdin se&ccedil;tiği bir fiil olması hasebiyle cezası bulunur ve zalim buna m&uuml;rtekip olduğundan azaba maruz kalır.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Y&uuml;ce Allah bu ayette İsrail oğulları kavmine bahşetmiş olduğu b&uuml;y&uuml;k nimetlerden birine işaret etmektedir. Bu nimet Allah&rsquo;ın en b&uuml;y&uuml;k nimetlerinden sayılan zalimlerin sultasından kurtulma nimetidir: Hani, sizi azabın en k&ouml;t&uuml;s&uuml;ne uğratan, kadınlarınızı sağ bırakıp, oğullarınızı boğazlayan Firavun ailesinden kurtarmıştık. Bunda, size Rabbinizden (gelen) b&uuml;y&uuml;k bir imtihan vardı. Hal fiili genellikle devam ve s&uuml;reklilik manasına geldiğinden, İsrail oğullarının s&uuml;rekli Firavunların işkencesi altında olduğunu anlıyoruz. Onlar kendi g&ouml;zleriyle g&uuml;nahsız oğullarının &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;n&uuml; ve &ouml;te taraftan da kızlarının da k&ouml;le yapıldığını m&uuml;şahede etmekteydi. Artı kendileri de daima işkence altında bulunmakta ve Kıptilerin ve firavunun etrafındakilerin k&ouml;le, hizmet&ccedil;i ve iş&ccedil;ileri sayılmaktaydılar. &Ouml;nemli olan şey, Kur&rsquo;an&rsquo;ın bu vakıayı İsrail oğulları i&ccedil;in zorlu ve azim bir sınama saymasıdır (belanın manalarından biri imtihandır). Evet, ger&ccedil;ektende b&uuml;t&uuml;n bu eziyetlere tahamm&uuml;l etmek zor bir imtihan idi.[1] Ama neden firavun ilahi imtihanların vesilesi olan bu amellerinden dolayı azaba maruz kalmıştır? Cevabın a&ccedil;ığa kavuşması i&ccedil;in evrende meydana gelen hadiselerin değişik boyutlara sahip olduğuna dikkat etmek gerekir; bir hadise bir şahıs i&ccedil;in azap ve bir başka şahıs i&ccedil;in imtihan ve &uuml;&ccedil;&uuml;nc&uuml; bir şahıs i&ccedil;in ise Allah katında y&uuml;ksek bir derece ve makama gelmenin vesilesi olabilir. İmam Ali (a.s) ş&ouml;yle buyurmuştur: Meydana gelen bela ve hadiseler, zalimlerin edeplenmesi, m&uuml;minlerin imtihana tabi tutulması ve m&uuml;minlerin derecelerin y&uuml;kselmesi ve de ilahi velilerin kerametinin vesilesidir.[2] &Ouml;te taraftan ilahi değişmeyen s&uuml;nnetlerden biri kulların imtihan ve sınanmasıdır. Kur&rsquo;an bu ilahi s&uuml;nnet hakkında ş&ouml;yle buyuruyor: İnsanlar, &ldquo;İnandık&rdquo; demekle imtihan edilmeden bırakılacaklarını mı zannederler. Andolsun, biz onlardan &ouml;ncekileri de imtihan etmiştik. Allah, doğru s&ouml;yleyenleri de mutlaka bilir, yalancıları da mutlaka bilir.[3] Bu imtihan değişik ve farklı sebep, vesile ve hadiseler ile ger&ccedil;ekleşir. Bazı fertler fakirlik, bazıları servet, bazıları hastalık, bazıları sağlık, bazıları g&uuml;&ccedil;, bazıları g&uuml;&ccedil;s&uuml;zl&uuml;k ve olanaksızlık, bir halk sel ve deprem ve bir başka halk ise rahatlık ve huzur, bazıları hayır ve bazıları ise şer ile ilahi imtihana tabi tutulur. Kur&rsquo;an sınama t&uuml;rlerini beyan ederek ş&ouml;yle buyurmaktadır: Sizi bir imtihan olarak hayır ile de şer ile de deniyoruz. Ancak bize d&ouml;nd&uuml;r&uuml;leceksiniz.[4] B&ouml;ylece insanların bazısını bazısı ile denedik ki, &ldquo;Allah, aramızdan şu adamları mı iman nimetine l&acirc;yık g&ouml;rd&uuml;?&rdquo; desinler. Allah, ş&uuml;kreden kullarını daha iyi bilen değil mi?[5] Yani sizin bazınızı diğer bazılarınıza sınama vesilesi karar kılıyoruz. Bazı durumlarda y&uuml;ce Allah zalimleri başka fertleri imtihan etmek i&ccedil;in vesile karar kılar ve onlar ilahi imtihanın bir vesilesi olduklarından habersiz olurlar. Zalimin imtihan vesilesi karar kılınması, onun işinin &ccedil;irkinliği ve azaba m&uuml;stahak oluşundan bir şey eksiltmez; zira y&uuml;ce Allah ona sınama vesilesi olmasını emretmemiştir. Allah tekvini olarak şartları &ouml;yle bir şekilde hazırlamıştır ki her ne zaman bir zalim kendi irade ve se&ccedil;imiyle bir zulme m&uuml;rtekip olursa, y&uuml;ce Allah onun bu zulm&uuml;yle başka fertleri imtihan eder. Ama başka bir taraftan ise bu zul&uuml;m ferdin se&ccedil;miş olduğu bir fiil olması hasebiyle ceza taşır ve zalim buna bulaştığından azaba maruz kalır. Hakeza diğer taraftan da y&uuml;ce Allah bir&ccedil;ok yerde kendi dinini zalimlerin vasıtasıyla desteklemiş ve dinine yardım etmiştir. Hz Peygamber ş&ouml;yle buyurmuştur: &ldquo;Allah bu dine (İslam) hi&ccedil; ehliyeti olmayan kimseler vesilesi ile yardım etmektedir.&rdquo;[6] Her ne kadar bazen bu k&acirc;fir ve zalim fertlerin zalimce amelleri dinin g&uuml;&ccedil;lenmesi ve takviye edilmesine sebep olsa da onlar bu neticeden hi&ccedil;bir ecir ve sevap almazlar. Bu a&ccedil;ıklamayla s&ouml;z konusu ayetin manası aydınlanmış oldu ve zalim bir ferdin amelinin ilahi sınamaya vesile olmasının onun işinin &ccedil;irkinlik ve k&ouml;t&uuml;l&uuml;ğ&uuml;n&uuml; yok etmediğini ve onun azabından bir şeyi eksiltmediği belirlenmiş oldu; zira y&uuml;ce Allah ona bu sınamanın vesilesi olmasını emretmemiştir ve sınamaya vesile olan şey ger&ccedil;ekte onun zalimce yaptığı fiildir.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Mekarim Şirazi, Nasır, Tefsiri Numune, c: 1, s: 248 ve 429 (00000), Neşri Daru&rsquo;l Kutubu İslamiye, Tahran, 1374 h.ş.</p>\r\n\r\n<p>\r\n	[2] Nuri, M&uuml;stedrek&uuml;&rsquo;l Vesail, c: 2, s: 438, 23 &ndash; 2400, Camiu&rsquo;l Ahbar, قَالَ أَمِیرُ الْمُؤْمِنِینَ ع إِنَ الْبَلَاءَ لِلظَّالِمِ أَدَبٌ وَ لِلْمُؤْمِنِ امْتِحَانٌ وَ لِلْأَنْبِیَاءِ دَرَجَةٌ وَ لِلْأَوْلِیَاءِ کَرَامَةٌ, İntişaratı A&rsquo;lul Beyt, Kum, 1408 h.k.</p>\r\n\r\n<p>\r\n	[3] Ankebut Suresi, 2 ve 3. ayet, &quot; أَ حَسِبَ النَّاسُ أَن یُترَْکُواْ أَن یَقُولُواْ ءَامَنَّا وَ هُمْ لَا یُفْتَنُونَ(2)وَ لَقَدْ فَتَنَّا الَّذِینَ مِن قَبْلِهِم&rlm;&quot;</p>\r\n\r\n<p>\r\n	[4] Enbiya Suresi, 35. ayet, &quot; وَ نَبْلُوکُم بِالشَّرِّ وَ الخَْیرِْ فِتْنَةً&nbsp; وَ إِلَیْنَا تُرْجَعُونَ &quot;</p>\r\n\r\n<p>\r\n	[5] En&rsquo;am Suresi, 53. ayet, &quot;وَ کَذَالِکَ فَتَنَّا بَعْضَهُم بِبَعْضٍ...&quot;</p>\r\n\r\n<p>\r\n	[6] Kuleyni, Muhammed bin Yakup, El- Kafi, c: 5, s: 19, :&quot;... إِنَّ اللَّهَ عَزَّ وَ جَلَّ یَنْصُرُ هَذَا الدِّینَ بِأَقْوَامٍ لَا خَلَاقَ لَهُمْ ...&quot;, Neşri Daru&rsquo;l Kutubu İslamiye, Tahran, 1365 h.ş.</p>\r\n','İlahi değişmeyen s&uuml;nnetlerden biri kulların imtihana ve sınamaya tabi tutulmasıdır. Bu imtihan değişik ve farklı sebep, vesile ve olaylar ile ger&ccedil;ekleşir. Bazı durumlarda y&uuml;ce Allah zalimleri başka fertlerin imtihan vesilesi kılar ve b&ouml;yle bir durumda zalimlerin ilahi imtihanın vesilesi olduklarına dair haberleri olmaz. Zalimin imtihanın vesilesi karar kılınması, onun işinin &ccedil;irkinliği ve azaba m&uuml;stahak oluşundan bir şeyi eksiltmez. Zira y&uuml;ce Allah ona sınamanın vesilesi olmasını emretmemiştir. Y&uuml;ce Allah, tekvini olarak şartları, zalimin her ne zaman kendi irade ve se&ccedil;imiyle bir zul&uuml;m işlediğinde, Allah&rsquo;a muhalefet etmek olan mevcut zulm&uuml;n başkalarının sınanma vesilesi olacak şekilde oluşturmuştur. Bu esas uyarınca, bu zulm&uuml;n bu ferdin se&ccedil;tiği bir fiil olması hasebiyle cezası bulunur ve zalim buna m&uuml;rtekip olduğundan azaba maruz kalır.','&nbsp;Y&uuml;ce Allah bu ayette İsrail oğulları kavmine bahşetmiş olduğu b&uuml;y&uuml;k nimetlerden birine işaret etmektedir. Bu nimet Allah&rsquo;ın en b&uuml;y&uuml;k nimetlerinden sayılan zalimlerin sultasından kurtulma nimetidir: Hani, sizi azabın en k&ouml;t&uuml;s&uuml;ne uğratan, kadınlarınızı sağ bırakıp, oğullarınızı boğazlayan Firavun ailesinden kurtarmıştık. Bunda, size Rabbinizden (gelen) b&uuml;y&uuml;k bir imtihan vardı. Hal fiili genellikle devam ve s&uuml;reklilik manasına geldiğinden, İsrail oğullarının s&uuml;rekli Firavunların işkencesi altında olduğunu anlıyoruz. Onlar kendi g&ouml;zleriyle g&uuml;nahsız oğullarının &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;n&uuml; ve &ouml;te taraftan da kızlarının da k&ouml;le yapıldığını m&uuml;şahede etmekteydi. Artı kendileri de daima işkence altında bulunmakta ve Kıptilerin ve firavunun etrafındakilerin k&ouml;le, hizmet&ccedil;i ve iş&ccedil;ileri sayılmaktaydılar. &Ouml;nemli olan şey, Kur&rsquo;an&rsquo;ın bu vakıayı İsrail oğulları i&ccedil;in zorlu ve azim bir sınama saymasıdır (belanın manalarından biri imtihandır). Evet, ger&ccedil;ektende b&uuml;t&uuml;n bu eziyetlere tahamm&uuml;l etmek zor bir imtihan idi.[1] Ama neden firavun ilahi imtihanların vesilesi olan bu amellerinden dolayı azaba maruz kalmıştır? Cevabın a&ccedil;ığa kavuşması i&ccedil;in evrende meydana gelen hadiselerin değişik boyutlara sahip olduğuna dikkat etmek gerekir; bir hadise bir şahıs i&ccedil;in azap ve bir başka şahıs i&ccedil;in imtihan ve &uuml;&ccedil;&uuml;nc&uuml; bir şahıs i&ccedil;in ise Allah katında y&uuml;ksek bir derece ve makama gelmenin vesilesi olabilir. İmam Ali (a.s) ş&ouml;yle buyurmuştur: Meydana gelen bela ve hadiseler, zalimlerin edeplenmesi, m&uuml;minlerin imtihana tabi tutulması ve m&uuml;minlerin derecelerin y&uuml;kselmesi ve de ilahi velilerin kerametinin vesilesidir.[2] &Ouml;te taraftan ilahi değişmeyen s&uuml;nnetlerden biri kulların imtihan ve sınanmasıdır. Kur&rsquo;an bu ilahi s&uuml;nnet hakkında ş&ouml;yle buyuruyor: İnsanlar, &ldquo;İnandık&rdquo; demekle imtihan edilmeden bırakılacaklarını mı zannederler. Andolsun, biz onlardan &ouml;ncekileri de imtihan etmiştik. Allah, doğru s&ouml;yleyenleri de mutlaka bilir, yalancıları da mutlaka bilir.[3] Bu imtihan değişik ve farklı sebep, vesile ve hadiseler ile ger&ccedil;ekleşir. Bazı fertler fakirlik, bazıları servet, bazıları hastalık, bazıları sağlık, bazıları g&uuml;&ccedil;, bazıları g&uuml;&ccedil;s&uuml;zl&uuml;k ve olanaksızlık, bir halk sel ve deprem ve bir başka halk ise rahatlık ve huzur, bazıları hayır ve bazıları ise şer ile ilahi imtihana tabi tutulur. Kur&rsquo;an sınama t&uuml;rlerini beyan ederek ş&ouml;yle buyurmaktadır: Sizi bir imtihan olarak hayır ile de şer ile de deniyoruz. Ancak bize d&ouml;nd&uuml;r&uuml;leceksiniz.[4] B&ouml;ylece insanların bazısını bazısı ile denedik ki, &ldquo;Allah, aramızdan şu adamları mı iman nimetine l&acirc;yık g&ouml;rd&uuml;?&rdquo; desinler. Allah, ş&uuml;kreden kullarını daha iyi bilen değil mi?[5] Yani sizin bazınızı diğer bazılarınıza sınama vesilesi karar kılıyoruz. Bazı durumlarda y&uuml;ce Allah zalimleri başka fertleri imtihan etmek i&ccedil;in vesile karar kılar ve onlar ilahi imtihanın bir vesilesi olduklarından habersiz olurlar. Zalimin imtihan vesilesi karar kılınması, onun işinin &ccedil;irkinliği ve azaba m&uuml;stahak oluşundan bir şey eksiltmez; zira y&uuml;ce Allah ona sınama vesilesi olmasını emretmemiştir. Allah tekvini olarak şartları &ouml;yle bir şekilde hazırlamıştır ki her ne zaman bir zalim kendi irade ve se&ccedil;imiyle bir zulme m&uuml;rtekip olursa, y&uuml;ce Allah onun bu zulm&uuml;yle başka fertleri imtihan eder. Ama başka bir taraftan ise bu zul&uuml;m ferdin se&ccedil;miş olduğu bir fiil olması hasebiyle ceza taşır ve zalim buna bulaştığından azaba maruz kalır. Hakeza diğer taraftan da y&uuml;ce Allah bir&ccedil;ok yerde kendi dinini zalimlerin vasıtasıyla desteklemiş ve dinine yardım etmiştir. Hz Peygamber ş&ouml;yle buyurmuştur: &ldquo;Allah bu dine (İslam) hi&ccedil; ehliyeti olmayan kimseler vesilesi ile yardım etmektedir.&rdquo;[6] Her ne kadar bazen bu k&acirc;fir ve zalim fertlerin zalimce amelleri dinin g&uuml;&ccedil;lenmesi ve takviye edilmesine sebep olsa da onlar bu neticeden hi&ccedil;bir ecir ve sevap almazlar. Bu a&ccedil;ıklamayla s&ouml;z konusu ayetin manası aydınlanmış oldu ve zalim bir ferdin amelinin ilahi sınamaya vesile olmasının onun işinin &ccedil;irkinlik ve k&ouml;t&uuml;l&uuml;ğ&uuml;n&uuml; yok etmediğini ve onun azabından bir şeyi eksiltmediği belirlenmiş oldu; zira y&uuml;ce Allah ona bu sınamanın vesilesi olmasını emretmemiştir ve sınamaya vesile olan şey ger&ccedil;ekte onun zalimce yaptığı fiildir.&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Mekarim Şirazi, Nasır, Tefsiri Numune, c: 1, s: 248 ve 429 (00000), Neşri Daru&rsquo;l Kutubu İslamiye, Tahran, 1374 h.ş.\r\n\r\n\r\n	[2] Nuri, M&uuml;stedrek&uuml;&rsquo;l Vesail, c: 2, s: 438, 23 &ndash; 2400, Camiu&rsquo;l Ahbar, قَالَ أَمِیرُ الْمُؤْمِنِینَ ع إِنَ الْبَلَاءَ لِلظَّالِمِ أَدَبٌ وَ لِلْمُؤْمِنِ امْتِحَانٌ وَ لِلْأَنْبِیَاءِ دَرَجَةٌ وَ لِلْأَوْلِیَاءِ کَرَامَةٌ, İntişaratı A&rsquo;lul Beyt, Kum, 1408 h.k.\r\n\r\n\r\n	[3] Ankebut Suresi, 2 ve 3. ayet, &quot; أَ حَسِبَ النَّاسُ أَن یُترَْکُواْ أَن یَقُولُواْ ءَامَنَّا وَ هُمْ لَا یُفْتَنُونَ(2)وَ لَقَدْ فَتَنَّا الَّذِینَ مِن قَبْلِهِم&rlm;&quot;\r\n\r\n\r\n	[4] Enbiya Suresi, 35. ayet, &quot; وَ نَبْلُوکُم بِالشَّرِّ وَ الخَْیرِْ فِتْنَةً&nbsp; وَ إِلَیْنَا تُرْجَعُونَ &quot;\r\n\r\n\r\n	[5] En&rsquo;am Suresi, 53. ayet, &quot;وَ کَذَالِکَ فَتَنَّا بَعْضَهُم بِبَعْضٍ...&quot;\r\n\r\n\r\n	[6] Kuleyni, Muhammed bin Yakup, El- Kafi, c: 5, s: 19, :&quot;... إِنَّ اللَّهَ عَزَّ وَ جَلَّ یَنْصُرُ هَذَا الدِّینَ بِأَقْوَامٍ لَا خَلَاقَ لَهُمْ ...&quot;, Neşri Daru&rsquo;l Kutubu İslamiye, Tahran, 1365 h.ş.'),(273,'tr278','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		M&uuml;fessirler bu ayette y&uuml;ce Allah&rsquo;ın &ouml;ld&uuml;rmekten kastettiği şey hususunda &uuml;&ccedil; olasılığı zikretmiştrir:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		1. Bu emir, sınamaya dayalı bir emir idi ve onların t&ouml;vbe etmesiyle bundan vazge&ccedil;ilmiştir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		2. Bu ayetteki &ouml;ld&uuml;rmekten maksat, nefsan&icirc; şehvetler ve şeytani vesveselerin yok edilmesidir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		3. Ayetteki &ouml;ld&uuml;rmekten maksat, birbirinizi &ouml;ld&uuml;r&uuml;n ve yok edin anlamında ger&ccedil;ek &ouml;ld&uuml;rmedir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bu h&uuml;km&uuml;n hikmeti aşağıdaki hususların t&uuml;m&uuml; veya biri olabilir:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		A. İsrail oğullarının k&uuml;f&uuml;r ve şirkten temizlenmesi.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		B. Bu t&uuml;r bir b&uuml;y&uuml;k g&uuml;nahın tekrar edilmesini &ouml;nlemek.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		C. Tevhit ilkesinden sapmanın ve putperestliğe y&ouml;nelmenin mahiyeti.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Her hal&uuml;karda en şiddetli cezalara tahamm&uuml;l etmek cehennem azabından kurtulmaya değer.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Y&uuml;ce Allah ş&ouml;yle buyuruyor: &ldquo;Musa, kavmine dedi ki: &ldquo;Ey kavmim! Sizler, buzağıyı il&acirc;h edinmekle kendinize yazık ettiniz. Gelin yaratıcınıza t&ouml;vbe edin de nefislerinizi &ouml;ld&uuml;r&uuml;n (kendinizi d&uuml;zeltin). Bu, Yaratıcınız katında sizin i&ccedil;in daha iyidir. B&ouml;ylece Allah da onların t&ouml;vbesini kabul etti. &Ccedil;&uuml;nk&uuml; O, t&ouml;vbeleri &ccedil;ok kabul edendir, &ccedil;ok merhametlidir.&rdquo;[1] M&uuml;fessirler bu ayette y&uuml;ce Allah&rsquo;ın İsrail oğullarına birbirlerini &ouml;ld&uuml;rmelerine dair vermiş olduğu emir hakkında &uuml;&ccedil; olasılığı zikretmiştir:</p>\r\n\r\n<p>\r\n	1. Bu ayetteki &ouml;ld&uuml;rme emri, sınamaya dayalı bir emirdir. Tıpkı Hz İbrahim&rsquo;e Hz İsmail&rsquo;i &ouml;ld&uuml;rme emri verilmesi ve İsmail&rsquo;in &ouml;ld&uuml;r&uuml;lmeden &ouml;nce Ey İbrahim sen r&uuml;yada aldığın emri yerine getirdin[2] diye hitap edilmesi gibi. Hz Musa kıssasında y&uuml;ce Allah ş&ouml;yle buyurmuştur: T&ouml;vbe edin ve birbirinizi &ouml;ld&uuml;r&uuml;n bu Allah katında sizin i&ccedil;in daha hayırlıdır. Ama Allah&rsquo;ın buyruğunun tam bir şekilde icra edilmesinden &ouml;nce, bazılarının &ouml;ld&uuml;rmesini t&uuml;m&uuml;n&uuml;n &ouml;ld&uuml;rmesi olarak hesaplamış ve onların t&ouml;vbesini kabul etmiştir.[3]</p>\r\n\r\n<p>\r\n	2. Bu ayetteki &ouml;ld&uuml;rmekten maksat, nefsan&icirc; şehvetleri ve şeytani vesveselerin yok etmektir. Bu anlamıyla ayet, nefsan&icirc; şehvetleri ve şeytani vesveseleri kendinizden uzaklaştırın ve tam bir ihl&acirc;s ile ilahi birliği itiraf edin[4] manasını ifade etmek istemektedir.</p>\r\n\r\n<p>\r\n	3. Ayetteki &ouml;ld&uuml;rmekten maksat, birbirinizi &ouml;ld&uuml;r&uuml;n ve yok edin[5]; zira d&uuml;nya hayatında bu &ouml;ld&uuml;r&uuml;lmek sizin i&ccedil;in daha hayırlıdır anlamında ger&ccedil;ek &ouml;ld&uuml;rmektir.</p>\r\n\r\n<p>\r\n	Y&uuml;ce Allah&rsquo;ın kastinin ger&ccedil;ek &ouml;ld&uuml;rmek olduğunu s&ouml;yleyen kimseler, Allah&rsquo;ın bu h&uuml;km&uuml; i&ccedil;in bir takım hikmet ve felsefeler dile getirmiştir ve biz onların bazılarına işaret ediyoruz:</p>\r\n\r\n<p>\r\n	A. Bu &ouml;ld&uuml;r&uuml;lmek İsrail oğullarının k&uuml;f&uuml;r ve şirkten temizlenmelerine ve onların ebedi hayat ve sonsuz cennete girmesine sebep olmuştur.[6]</p>\r\n\r\n<p>\r\n	B. Her ne kadar insan &ouml;ld&uuml;rmek &ccedil;irkin ve haram bir amel olsa da, bazen bir takım maslahatlar uyarınca hayır ve farz olmaktadır. Bir t&uuml;r dinsel ve toplumsal maslahat bunun mahiyetini değiştirmektedir. İsrail oğulları hakkında da onların &ouml;ld&uuml;r&uuml;lmeleri bu t&uuml;r b&uuml;y&uuml;k bir g&uuml;nahın tekrar edilmesini &ouml;nleme amacı g&uuml;tt&uuml;ğ&uuml;nden iyidir ve bunu kabullenmekte g&uuml;zel bir davranış sayılmaktadır.[7]</p>\r\n\r\n<p>\r\n	C. Samiri&rsquo;nin buzağısına tapmak k&uuml;&ccedil;&uuml;k bir iş değildi. Y&uuml;ce Allah&rsquo;ın b&uuml;t&uuml;n ayetlerini ve b&uuml;y&uuml;k peygamberi Musa&rsquo;nın mucizelerini g&ouml;rd&uuml;kten sonra onların t&uuml;m&uuml;n&uuml; unutmaları ve peygamberlerinin kısa bir s&uuml;re ayrılmasıyla tevhit ilkesini t&uuml;m&uuml;yle unutmaları, Allah&rsquo;ın dinini ayakları altına almaları ve putperest olmaları k&uuml;&ccedil;&uuml;k bir olay değildi. Eğer bu konu her zaman i&ccedil;in, kendilerinin zihninden silinmezse tehlikeli bir durum meydana gelecekti. Her fırsatta ve &ouml;zellikle Musa&rsquo;nın &ouml;l&uuml;m&uuml;n&uuml;n ardından onun &ccedil;ağrısının t&uuml;m&uuml;n&uuml;n ortadan kalkması ve dininin akıbetinin tamamıyla tehlikeye d&uuml;şmesi muhtemeldi. Burada sert bir tavır takınılması gerekliydi ve asla dile dayalı bir pişmanlık ve t&ouml;vbe ile yetinilmemeliydi. Bunun i&ccedil;in t&uuml;m peygamberler tarihi boyunca eşine ve benzerine rastlanmayan sert bir emir Allah tarafından geldi. Bu emre g&ouml;re t&ouml;vbe ve tevhide d&ouml;nme buyruğunun yanı sıra, g&uuml;nahk&acirc;rların b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;n&uuml;n &ouml;zel bir şekilde (kendi elleriyle)idam edilme emri de gelmiştir. Bu cezanın d&uuml;zeyinin sert ve y&uuml;ksek olmasının nedeni, tevhit ilkesinden sapmanın ve putperestliğe y&ouml;nelmenin rahat bir şekilde affedilebilecek bir mesele olmamasıdır. Onlar b&uuml;t&uuml;n o a&ccedil;ık mucizeleri ve Allah&rsquo;ın nimetlerini g&ouml;rd&uuml;kten sonra buna kalkışmışlardır. Ger&ccedil;ekte semavi dinlerin usullerinin t&uuml;m&uuml;n&uuml; tevhit ve Allah&rsquo;ın birliğinde &ouml;zetlemek m&uuml;mk&uuml;nd&uuml;r. Bu ilkenin sarsıntıya uğraması, din temellerin t&uuml;m&uuml;yle yok olmasıyla eşdeğerdir. Eğer buzağıya tapma meselesi basit telakki edilseydi, gelecektekiler i&ccedil;in bir gelenek haline gelebilirdi. &Ouml;zellikle İsrail oğulları, tarihin tanıklığıyla, &ccedil;ok inat&ccedil;ı ve bahane getiren bir halk idi. Bunun i&ccedil;in anısı t&uuml;m asır ve &ccedil;ağlarda kalacak ve asla ondan sonra putperestlik d&uuml;ş&uuml;ncesine d&uuml;şmeyecek bir cezanın kendilerine verilmesi gerekliydi. Ve yaratıcınız nezdinde bu sizin i&ccedil;in daha hayırlıdır c&uuml;mlesi belki de bu manaya işaret etmektedir.[8] Son olarak şu noktayı hatırlatmak elzemdir: En şiddetli d&uuml;nyevi cezalar en k&uuml;&ccedil;&uuml;k ahiret azabıyla mukayese edilemez. Bu y&uuml;zden eğer bir şahıs zor da olsa bir takım cezalara katlanarak ahirette m&uuml;stahak olduğu zorluklardan kendini kurtarabiliyorsa, &ccedil;ok faydalı bir ticaret yapmış sayılır. Biz bu d&uuml;nyadaki ilahi had ve cezaların, kalpten samimice t&ouml;vbe eden şahısların g&uuml;nahlarının kefareti olacağına inanmaktayız. Şu rivayete dikkat ediniz: Bir grup hırsızı M&uuml;minlerin &ouml;nderinin yanına getirdiler. M&uuml;minlerin &ouml;nderi onların ellerini kesti, ardından bu hırsızları uygun bir mek&acirc;na g&ouml;t&uuml;rd&uuml;, gerekli tedavinin yapılmasını emretti, ondan sonra et ve bal gibi lezzetli yiyecekler ile cezalandırılan fertleri ağırladı ve onlara ş&ouml;yle hitap etti: Ey g&uuml;nahk&acirc;rlar şimdi sizin elleriniz cehenneme girdi, elbette eğer t&ouml;vbe eder ve Allah t&ouml;vbenizde samimi olduğunuzu bilirse, ellerinizi ateşten kurtaracak ve sizinle birlikte cennete koyacaktır. Aksi takdirde kesilmiş elleriniz sizi cehenneme &ccedil;ekecektir.[9] İsrail oğullarının &ouml;ld&uuml;r&uuml;lm&uuml;ş fertleri hakkında da aşağıdaki iki ihtimalden biri s&ouml;z konusudur:</p>\r\n\r\n<p>\r\n	1. Ya onlar t&ouml;vbe etmiş ve bu durumda cennete gireceklerdir ki cennete ulaşmak i&ccedil;in her zorluğa tahamm&uuml;l etmek değerlidir.</p>\r\n\r\n<p>\r\n	2. Veya onlar batıl inan&ccedil;larına bağlı kalmışlardır ve bu durumda onların g&ouml;rm&uuml;ş olduğu işaretler ve mucizeler karşılığında &ouml;l&uuml;m cezası kendilerine azdır.</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Bakara Suresi, 54. ayet:&nbsp; &quot; وَ إِذْ قَالَ مُوسىَ&rlm; لِقَوْمِهِ یَاقَوْمِ إِنَّکُمْ ظَلَمْتُمْ أَنفُسَکُم بِاتخَِّاذِکُمُ الْعِجْلَ فَتُوبُواْ إِلىَ&rlm; بَارِئکُمْ فَاقْتُلُواْ أَنفُسَکُمْ ذَالِکُمْ خَیرٌْ لَّکُمْ عِندَ بَارِئکُمْ فَتَابَ عَلَیْکُمْ&nbsp; إِنَّهُ هُوَ التَّوَّابُ الرَّحِیم&rlm;&quot;</p>\r\n\r\n<p>\r\n	[2] Saffat Suresi, 105. ayet: &quot; یا إِبْراهِیمُ قَدْ صَدَّقْتَ الرُّؤْیا&quot;</p>\r\n\r\n<p>\r\n	[3] Musevi Hamedani Seyyit Muhammed Bakır, Terc&uuml;me-i El- Mizan, c: 1, s: 288 (Az bir tasarrufla), Neşr: İntişaratı İslamiyi Camiayı Muderrisini Howzei İlmiyeyi Kum, 1374 h.ş.</p>\r\n\r\n<p>\r\n	[4] Kaşani, Molla Fethullah, Tefsiri Minhacu&rsquo;s Sadıkin fi İlzami&rsquo;l Muhafiliyn, c: 1, s: 192, Neşri Kitapfuruşiyi Muhammed Hasan Alemi, Tahran, Sali &ccedil;ap 1336 h.ş.</p>\r\n\r\n<p>\r\n	[5] Tefsiri Minhacu&rsquo;s Sadıkin fi İlzami&rsquo;l Muhafiliyn, c: 1, s: 192.</p>\r\n\r\n<p>\r\n	[6] Tefsiri Minhacu&rsquo;s Sadıkin fi İlzami&rsquo;l Muhafiliyn, c: 1, s: 192.</p>\r\n\r\n<p>\r\n	[7] Tec&uuml;me-i Mecmeu&rsquo;l Beyan fi Tefsiri&rsquo;l Kur&rsquo;an, c: 1, s: 179, tahkik: Rıza Sutude, İntişaratı Ferahani, Tahran 1360 h.ş, &ccedil;apı evvel.</p>\r\n\r\n<p>\r\n	[8] Mekarim Şirazi, Nasır, Tefsiri Numune, s: 1, s: 256, Neşri Daru&rsquo;l Kutubu İslamiye, Tahran, 1374 h.ş, &ccedil;apı evvel.</p>\r\n\r\n<p>\r\n	[9] Kuleyni, Muhammed bin Yakup, Kafi, c: 7, s: 266, hadis 31, Daru&rsquo;l Kutubu İslamiye, Tahran, 1365 h.ş.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','M&uuml;fessirler bu ayette y&uuml;ce Allah&rsquo;ın &ouml;ld&uuml;rmekten kastettiği şey hususunda &uuml;&ccedil; olasılığı zikretmiştrir:\r\n\r\n	\r\n		1. Bu emir, sınamaya dayalı bir emir idi ve onların t&ouml;vbe etmesiyle bundan vazge&ccedil;ilmiştir.\r\n\r\n	\r\n		2. Bu ayetteki &ouml;ld&uuml;rmekten maksat, nefsan&icirc; şehvetler ve şeytani vesveselerin yok edilmesidir.\r\n\r\n	\r\n		3. Ayetteki &ouml;ld&uuml;rmekten maksat, birbirinizi &ouml;ld&uuml;r&uuml;n ve yok edin anlamında ger&ccedil;ek &ouml;ld&uuml;rmedir.\r\n\r\n	\r\n		Bu h&uuml;km&uuml;n hikmeti aşağıdaki hususların t&uuml;m&uuml; veya biri olabilir:\r\n\r\n	\r\n		A. İsrail oğullarının k&uuml;f&uuml;r ve şirkten temizlenmesi.\r\n\r\n	\r\n		B. Bu t&uuml;r bir b&uuml;y&uuml;k g&uuml;nahın tekrar edilmesini &ouml;nlemek.\r\n\r\n	\r\n		C. Tevhit ilkesinden sapmanın ve putperestliğe y&ouml;nelmenin mahiyeti.\r\n\r\n	\r\n		Her hal&uuml;karda en şiddetli cezalara tahamm&uuml;l etmek cehennem azabından kurtulmaya değer.','&nbsp;Y&uuml;ce Allah ş&ouml;yle buyuruyor: &ldquo;Musa, kavmine dedi ki: &ldquo;Ey kavmim! Sizler, buzağıyı il&acirc;h edinmekle kendinize yazık ettiniz. Gelin yaratıcınıza t&ouml;vbe edin de nefislerinizi &ouml;ld&uuml;r&uuml;n (kendinizi d&uuml;zeltin). Bu, Yaratıcınız katında sizin i&ccedil;in daha iyidir. B&ouml;ylece Allah da onların t&ouml;vbesini kabul etti. &Ccedil;&uuml;nk&uuml; O, t&ouml;vbeleri &ccedil;ok kabul edendir, &ccedil;ok merhametlidir.&rdquo;[1] M&uuml;fessirler bu ayette y&uuml;ce Allah&rsquo;ın İsrail oğullarına birbirlerini &ouml;ld&uuml;rmelerine dair vermiş olduğu emir hakkında &uuml;&ccedil; olasılığı zikretmiştir:\r\n\r\n\r\n	1. Bu ayetteki &ouml;ld&uuml;rme emri, sınamaya dayalı bir emirdir. Tıpkı Hz İbrahim&rsquo;e Hz İsmail&rsquo;i &ouml;ld&uuml;rme emri verilmesi ve İsmail&rsquo;in &ouml;ld&uuml;r&uuml;lmeden &ouml;nce Ey İbrahim sen r&uuml;yada aldığın emri yerine getirdin[2] diye hitap edilmesi gibi. Hz Musa kıssasında y&uuml;ce Allah ş&ouml;yle buyurmuştur: T&ouml;vbe edin ve birbirinizi &ouml;ld&uuml;r&uuml;n bu Allah katında sizin i&ccedil;in daha hayırlıdır. Ama Allah&rsquo;ın buyruğunun tam bir şekilde icra edilmesinden &ouml;nce, bazılarının &ouml;ld&uuml;rmesini t&uuml;m&uuml;n&uuml;n &ouml;ld&uuml;rmesi olarak hesaplamış ve onların t&ouml;vbesini kabul etmiştir.[3]\r\n\r\n\r\n	2. Bu ayetteki &ouml;ld&uuml;rmekten maksat, nefsan&icirc; şehvetleri ve şeytani vesveselerin yok etmektir. Bu anlamıyla ayet, nefsan&icirc; şehvetleri ve şeytani vesveseleri kendinizden uzaklaştırın ve tam bir ihl&acirc;s ile ilahi birliği itiraf edin[4] manasını ifade etmek istemektedir.\r\n\r\n\r\n	3. Ayetteki &ouml;ld&uuml;rmekten maksat, birbirinizi &ouml;ld&uuml;r&uuml;n ve yok edin[5]; zira d&uuml;nya hayatında bu &ouml;ld&uuml;r&uuml;lmek sizin i&ccedil;in daha hayırlıdır anlamında ger&ccedil;ek &ouml;ld&uuml;rmektir.\r\n\r\n\r\n	Y&uuml;ce Allah&rsquo;ın kastinin ger&ccedil;ek &ouml;ld&uuml;rmek olduğunu s&ouml;yleyen kimseler, Allah&rsquo;ın bu h&uuml;km&uuml; i&ccedil;in bir takım hikmet ve felsefeler dile getirmiştir ve biz onların bazılarına işaret ediyoruz:\r\n\r\n\r\n	A. Bu &ouml;ld&uuml;r&uuml;lmek İsrail oğullarının k&uuml;f&uuml;r ve şirkten temizlenmelerine ve onların ebedi hayat ve sonsuz cennete girmesine sebep olmuştur.[6]\r\n\r\n\r\n	B. Her ne kadar insan &ouml;ld&uuml;rmek &ccedil;irkin ve haram bir amel olsa da, bazen bir takım maslahatlar uyarınca hayır ve farz olmaktadır. Bir t&uuml;r dinsel ve toplumsal maslahat bunun mahiyetini değiştirmektedir. İsrail oğulları hakkında da onların &ouml;ld&uuml;r&uuml;lmeleri bu t&uuml;r b&uuml;y&uuml;k bir g&uuml;nahın tekrar edilmesini &ouml;nleme amacı g&uuml;tt&uuml;ğ&uuml;nden iyidir ve bunu kabullenmekte g&uuml;zel bir davranış sayılmaktadır.[7]\r\n\r\n\r\n	C. Samiri&rsquo;nin buzağısına tapmak k&uuml;&ccedil;&uuml;k bir iş değildi. Y&uuml;ce Allah&rsquo;ın b&uuml;t&uuml;n ayetlerini ve b&uuml;y&uuml;k peygamberi Musa&rsquo;nın mucizelerini g&ouml;rd&uuml;kten sonra onların t&uuml;m&uuml;n&uuml; unutmaları ve peygamberlerinin kısa bir s&uuml;re ayrılmasıyla tevhit ilkesini t&uuml;m&uuml;yle unutmaları, Allah&rsquo;ın dinini ayakları altına almaları ve putperest olmaları k&uuml;&ccedil;&uuml;k bir olay değildi. Eğer bu konu her zaman i&ccedil;in, kendilerinin zihninden silinmezse tehlikeli bir durum meydana gelecekti. Her fırsatta ve &ouml;zellikle Musa&rsquo;nın &ouml;l&uuml;m&uuml;n&uuml;n ardından onun &ccedil;ağrısının t&uuml;m&uuml;n&uuml;n ortadan kalkması ve dininin akıbetinin tamamıyla tehlikeye d&uuml;şmesi muhtemeldi. Burada sert bir tavır takınılması gerekliydi ve asla dile dayalı bir pişmanlık ve t&ouml;vbe ile yetinilmemeliydi. Bunun i&ccedil;in t&uuml;m peygamberler tarihi boyunca eşine ve benzerine rastlanmayan sert bir emir Allah tarafından geldi. Bu emre g&ouml;re t&ouml;vbe ve tevhide d&ouml;nme buyruğunun yanı sıra, g&uuml;nahk&acirc;rların b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;n&uuml;n &ouml;zel bir şekilde (kendi elleriyle)idam edilme emri de gelmiştir. Bu cezanın d&uuml;zeyinin sert ve y&uuml;ksek olmasının nedeni, tevhit ilkesinden sapmanın ve putperestliğe y&ouml;nelmenin rahat bir şekilde affedilebilecek bir mesele olmamasıdır. Onlar b&uuml;t&uuml;n o a&ccedil;ık mucizeleri ve Allah&rsquo;ın nimetlerini g&ouml;rd&uuml;kten sonra buna kalkışmışlardır. Ger&ccedil;ekte semavi dinlerin usullerinin t&uuml;m&uuml;n&uuml; tevhit ve Allah&rsquo;ın birliğinde &ouml;zetlemek m&uuml;mk&uuml;nd&uuml;r. Bu ilkenin sarsıntıya uğraması, din temellerin t&uuml;m&uuml;yle yok olmasıyla eşdeğerdir. Eğer buzağıya tapma meselesi basit telakki edilseydi, gelecektekiler i&ccedil;in bir gelenek haline gelebilirdi. &Ouml;zellikle İsrail oğulları, tarihin tanıklığıyla, &ccedil;ok inat&ccedil;ı ve bahane getiren bir halk idi. Bunun i&ccedil;in anısı t&uuml;m asır ve &ccedil;ağlarda kalacak ve asla ondan sonra putperestlik d&uuml;ş&uuml;ncesine d&uuml;şmeyecek bir cezanın kendilerine verilmesi gerekliydi. Ve yaratıcınız nezdinde bu sizin i&ccedil;in daha hayırlıdır c&uuml;mlesi belki de bu manaya işaret etmektedir.[8] Son olarak şu noktayı hatırlatmak elzemdir: En şiddetli d&uuml;nyevi cezalar en k&uuml;&ccedil;&uuml;k ahiret azabıyla mukayese edilemez. Bu y&uuml;zden eğer bir şahıs zor da olsa bir takım cezalara katlanarak ahirette m&uuml;stahak olduğu zorluklardan kendini kurtarabiliyorsa, &ccedil;ok faydalı bir ticaret yapmış sayılır. Biz bu d&uuml;nyadaki ilahi had ve cezaların, kalpten samimice t&ouml;vbe eden şahısların g&uuml;nahlarının kefareti olacağına inanmaktayız. Şu rivayete dikkat ediniz: Bir grup hırsızı M&uuml;minlerin &ouml;nderinin yanına getirdiler. M&uuml;minlerin &ouml;nderi onların ellerini kesti, ardından bu hırsızları uygun bir mek&acirc;na g&ouml;t&uuml;rd&uuml;, gerekli tedavinin yapılmasını emretti, ondan sonra et ve bal gibi lezzetli yiyecekler ile cezalandırılan fertleri ağırladı ve onlara ş&ouml;yle hitap etti: Ey g&uuml;nahk&acirc;rlar şimdi sizin elleriniz cehenneme girdi, elbette eğer t&ouml;vbe eder ve Allah t&ouml;vbenizde samimi olduğunuzu bilirse, ellerinizi ateşten kurtaracak ve sizinle birlikte cennete koyacaktır. Aksi takdirde kesilmiş elleriniz sizi cehenneme &ccedil;ekecektir.[9] İsrail oğullarının &ouml;ld&uuml;r&uuml;lm&uuml;ş fertleri hakkında da aşağıdaki iki ihtimalden biri s&ouml;z konusudur:\r\n\r\n\r\n	1. Ya onlar t&ouml;vbe etmiş ve bu durumda cennete gireceklerdir ki cennete ulaşmak i&ccedil;in her zorluğa tahamm&uuml;l etmek değerlidir.\r\n\r\n\r\n	2. Veya onlar batıl inan&ccedil;larına bağlı kalmışlardır ve bu durumda onların g&ouml;rm&uuml;ş olduğu işaretler ve mucizeler karşılığında &ouml;l&uuml;m cezası kendilerine azdır.\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Bakara Suresi, 54. ayet:&nbsp; &quot; وَ إِذْ قَالَ مُوسىَ&rlm; لِقَوْمِهِ یَاقَوْمِ إِنَّکُمْ ظَلَمْتُمْ أَنفُسَکُم بِاتخَِّاذِکُمُ الْعِجْلَ فَتُوبُواْ إِلىَ&rlm; بَارِئکُمْ فَاقْتُلُواْ أَنفُسَکُمْ ذَالِکُمْ خَیرٌْ لَّکُمْ عِندَ بَارِئکُمْ فَتَابَ عَلَیْکُمْ&nbsp; إِنَّهُ هُوَ التَّوَّابُ الرَّحِیم&rlm;&quot;\r\n\r\n\r\n	[2] Saffat Suresi, 105. ayet: &quot; یا إِبْراهِیمُ قَدْ صَدَّقْتَ الرُّؤْیا&quot;\r\n\r\n\r\n	[3] Musevi Hamedani Seyyit Muhammed Bakır, Terc&uuml;me-i El- Mizan, c: 1, s: 288 (Az bir tasarrufla), Neşr: İntişaratı İslamiyi Camiayı Muderrisini Howzei İlmiyeyi Kum, 1374 h.ş.\r\n\r\n\r\n	[4] Kaşani, Molla Fethullah, Tefsiri Minhacu&rsquo;s Sadıkin fi İlzami&rsquo;l Muhafiliyn, c: 1, s: 192, Neşri Kitapfuruşiyi Muhammed Hasan Alemi, Tahran, Sali &ccedil;ap 1336 h.ş.\r\n\r\n\r\n	[5] Tefsiri Minhacu&rsquo;s Sadıkin fi İlzami&rsquo;l Muhafiliyn, c: 1, s: 192.\r\n\r\n\r\n	[6] Tefsiri Minhacu&rsquo;s Sadıkin fi İlzami&rsquo;l Muhafiliyn, c: 1, s: 192.\r\n\r\n\r\n	[7] Tec&uuml;me-i Mecmeu&rsquo;l Beyan fi Tefsiri&rsquo;l Kur&rsquo;an, c: 1, s: 179, tahkik: Rıza Sutude, İntişaratı Ferahani, Tahran 1360 h.ş, &ccedil;apı evvel.\r\n\r\n\r\n	[8] Mekarim Şirazi, Nasır, Tefsiri Numune, s: 1, s: 256, Neşri Daru&rsquo;l Kutubu İslamiye, Tahran, 1374 h.ş, &ccedil;apı evvel.\r\n\r\n\r\n	[9] Kuleyni, Muhammed bin Yakup, Kafi, c: 7, s: 266, hadis 31, Daru&rsquo;l Kutubu İslamiye, Tahran, 1365 h.ş.\r\n\r\n\r\n	&nbsp;'),(274,'tr277','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İsrail oğullarının şeklinin değiştirilmesinin salt gelir elde etmek i&ccedil;in balık tutmaları olmadığı bilinmelidir; &ccedil;&uuml;nk&uuml; bu iş g&uuml;nah değildir ve şeklin değişmesi gibi bir neticesi de bulunmamaktadır. İslam&rsquo;ın mantığında Allah katında bu amel ibadet sayılmaktadır. İmam Sadık (a.s) ş&ouml;yle buyurmuştur: Ailesinin rızkını sağlamak i&ccedil;in &ccedil;alışan ve &ccedil;aba g&ouml;steren kimse, savaş meydanında Allah i&ccedil;in cihat eden bir m&uuml;cahit gibidir. Bu y&uuml;zden ş&uuml;phesiz onların şeklinin değiştirilmesinin nedeni, balık tutmaktan başka bir şeydi ve bu şey y&uuml;ce Allah&rsquo;ın işaret ettiği ve &ldquo;bu şekilde onları itaatsizlik ettikleri bir şeyle sınadık&rdquo; diye buyurduğu şeydir. Bizim iddiamızı onaylan bir başka şey de ilgili ayetlerde balık tutmaktan haddi aştılar diye s&ouml;z edilmesidir ve bu onların cezalandırılmasının sebebinin kendilerinin g&uuml;naha bulaşmaları, itaatsizlik etmeleri ve ilahi buyruğu &ccedil;iğnemeleri ve de imtihan ve sınamalarda kabul edilmemeleridir. Cumartesi g&uuml;n&uuml;nde &ccedil;alışmamak Yahudi kavminin değişmeyen usullerindendir ve bug&uuml;n de Yahudiler bu usule inanmaktadır. Bunun manası tembellik ve işten el &ccedil;ekmek ve mutlak anlamda istirahat etmek değildir. İnsanlar hafta boyunca (tatil g&uuml;nleri dışında) daha &ccedil;ok işle meşguld&uuml;r ve ibadet, temizlik ve aile gibi şeylerle daha az meşguld&uuml;r; bu y&uuml;zden haftanın bir tatil g&uuml;n&uuml;nde hafta boyunca ilgilenilmemiş bu hususlarla ilgilenmesi daha gereklidir. Artı, bu g&uuml;nde insanın kendi ailesinin kenarında yer alıp sevin&ccedil; elde ederek m&uuml;spet bir enerji ile haftayı başlatması elzemdir. O halde tatil g&uuml;nlerinde resmi bir iş yapmamak tembellik manasına gelmez.&nbsp;&nbsp; &nbsp;&nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Konunun aydınlanması i&ccedil;in birka&ccedil; noktanın hatırlatılması gerekli g&ouml;r&uuml;lmektedir:</p>\r\n\r\n<p>\r\n	1. Cumartesi ashabından s&ouml;z eden sorudaki ayete ek olarak, Araf suresinin 163. ayetinde de y&uuml;ce Allah bu meseleye değinmiş ve ş&ouml;yle buyurmuştur: (Ey Muhammed!) Onlara, deniz kıyısında bulunan kent halkının durumunu sor. Hani onlar Cumartesi (yasağı) konusunda haddi aşıyorlardı. Zira tatil yaptıkları Cumartesi g&uuml;n&uuml; balıklar onlara akın akın geliyor, tatil yapmadıkları (diğer) g&uuml;nlerde ise gelmiyorlardı. İşte onları yoldan &ccedil;ıkmaları sebebiyle b&ouml;yle imtihan ediyorduk.</p>\r\n\r\n<p>\r\n	2. Onların Cumartesi g&uuml;n&uuml; avlanmaları veya balıkları hapsetmeleri ve Pazar g&uuml;n&uuml; ise avlamaları hakkında iki g&ouml;r&uuml;ş vardır:</p>\r\n\r\n<p>\r\n	A: Cumartesi g&uuml;n&uuml;n&uuml; kendileri i&ccedil;in g&uuml;venli bir g&uuml;n addeden balıklar o g&uuml;nde &ccedil;ok toplanmaktaydılar. Yahudiler onları cumartesi g&uuml;n&uuml; suda hapsetmekte ve Pazar g&uuml;n&uuml; ise tutmaktaydılar.</p>\r\n\r\n<p>\r\n	B. Onlar resmen Cumartesi g&uuml;n&uuml; avlanmakta ve bunu helal saymaktaydılar.[1]</p>\r\n\r\n<p>\r\n	3. Yahudi kavmi y&uuml;ce Allah ve peygamberine ihanet ettiklerinden ve kendi dinlerinde doğru olan şeyleri &ccedil;arpıttıklarından, onların t&uuml;m&uuml; Allah&rsquo;ın lanetine maruz kalmıştır. Netice olarak az bir grup dışında kendilerinden iman nimeti alınmıştır. Ve y&uuml;ce Allah onları b&uuml;y&uuml;kl&uuml;k ve &uuml;st&uuml;nl&uuml;k taslamaları durumunda zorluğa du&ccedil;ar kılacağına dair tehdit etmiştir. Bu da ya lanettir veya kendilerinden bir eser bırakmayacak bir azaba maruz bırakılmalarıdır. Bu lanet ve azap şekli onları yakalayacak ve ş&uuml;phesiz onların yakasını bırakmayacaktır.[2] Bu mukaddimeyi ifade ettikten sonra soruya d&ouml;n&uuml;yoruz:</p>\r\n\r\n<p>\r\n	Bu soru bir takım varsayımlara dayanmaktadır ve bu varsayımlar doğru değildir. Bu y&uuml;zden soruyu doğru bir şekilde ifade ve tahlil ederek aynı şekilde cevap vereceğiz.</p>\r\n\r\n<p>\r\n	Yahudilerinin maymun olmasının sebebi ihtiya&ccedil;tan dolayı balık tutmaları mıdır? Bu akıbet, İslami rivayetlerde işaret edildiği &uuml;zere İsrail oğullarının bir grubuyla ilgilidir ve onlar bir denizin (anlaşıldığı kadarıyla Filistin b&ouml;lgesinde yer alan Kızıl Deniz) sahilinde &ldquo;Eyle&rdquo; adındaki sahilde (bug&uuml;n Eylat sahili olarak bilinmektedir) yaşamaktaydılar. Y&uuml;ce Allah imtihan ve sınamak gayesiyle onlara bir emir vermiş idi ve bu emir Cumartesi g&uuml;n&uuml;nde balık avlamamalarından ibaretti. Ama onlar bu buyruğa karşı geldi ve acı verici bir cezaya &ccedil;arptırıldılar.[3] Bu nedenle onların şeklinin değiştirilmesi salt rızık elde etmek i&ccedil;in balık tutmak değildir; &ccedil;&uuml;nk&uuml; bu iş ne bir g&uuml;nah idi ve ne de şeklin değişmesi gibi bir neticeye sahip idi. İslam&rsquo;ın mantığında bu amel Allah katında ibadet sayılır. Bu hususla ilgili iki rivayet aktarmakla yetiniyoruz: &nbsp;</p>\r\n\r\n<p>\r\n	1. M&uuml;minlerin &ouml;nderi Ali (a.s) ş&ouml;yle buyurmuştur: Her kim kendi ailesi i&ccedil;in bir dirhem ile bir miktar et alırsa, İsmail oğullarından bir k&ouml;leyi &ouml;zg&uuml;rleştirmiş gibi sayılır.[4]</p>\r\n\r\n<p>\r\n	2.İmam Sadık (a.s) ş&ouml;yle buyurmuştur: Ailesinin rızkını temin etmek i&ccedil;in &ccedil;alışan ve &ccedil;aba g&ouml;steren kimse savaş meydanında Allah i&ccedil;in cihat eden bir m&uuml;cahit gibidir.[5]</p>\r\n\r\n<p>\r\n	Bu y&uuml;zden ş&uuml;phesiz onların şeklinin değiştirilmesinin nedeni balık avlamaktan başka bir şey idi ve bu y&uuml;ce Allah&rsquo;ın işaret ettiği ve bu şekilde onları karşısında itaatsizlik ettikleri bir şeyle sınadık diye buyurduğu şeydir.[6] Bu esas uyarınca ve ilgili ayet ve rivayetleri g&ouml;z &ouml;n&uuml;nde bulundurmayla, bu meselenin de imtihan ve sınamak gayesiyle Hz İbrahim&rsquo;in Hz İsmail&rsquo;i kurban etmeye teşebb&uuml;s etmesi[7] ve Talut&rsquo;un askerlerinin su i&ccedil;mekten men edilmesi[8] hadisesi gibi, bir grup Yahudi kavmini denemek ve sınamak i&ccedil;in olduğu anlaşılmaktadır. Ama bu inat&ccedil;ı, a&ccedil;g&ouml;zl&uuml; ve d&uuml;nyaya tapan kavim şeytan&icirc; ve nefsan&icirc; heveslerine uyarak Allah&rsquo;ın buyruklarından y&uuml;z &ccedil;evirmiş ve neticede ilahi gazaba yakalanmış ve de maymun şekline d&ouml;n&uuml;şm&uuml;şt&uuml;r. Bizim iddiamızı onaylayan diğer bir delil de s&ouml;z konusu ayette bu kavmin balık avlamasından &ldquo;haddi aştılar&rdquo;[9] ve &ldquo;haddi aşmaktalar&rdquo;[10] diye s&ouml;z edilmesidir. Bu, onların cezalandırılmasının sebebinin g&uuml;naha karışmaları, itaatsizlik etmeleri, ilahi buyruğa riayet etmemeleri ve imtihan ve sınamalarda kabul notu almamaları olduğunu g&ouml;stermektedir.</p>\r\n\r\n<p>\r\n	Tatil g&uuml;nlerinde işten el &ccedil;ekmek tembellik manasında mıdır?</p>\r\n\r\n<p>\r\n	Cumartesi tatili, Tevrat a&ccedil;ısından farz ve Yahudi kavminin şiar ve geleneklerindendir. Diğer daha &ouml;nemli farzlarda ş&ouml;yle belirtilmiştir: Tanrı cumartesi g&uuml;n&uuml; d&uuml;nya binasını sonlandırdı ve istirahata &ccedil;ekildi. İsrail oğulları b&ouml;yle bir g&uuml;nde Mısır&rsquo;dan dışarı &ccedil;ıktı ve Mısırlılardan kurtuldu. B&ouml;yle bir g&uuml;n Yahudiler her işten el &ccedil;ekmeli ve şiarlarını yerine getirmelidir.[11] Bu esas uyarınca cumartesi g&uuml;n&uuml; iş yapmamak Yahudi kavminin sabit usullerindendir ve bug&uuml;n de onlar bu usule inanmaktadır. Bunun manası tembellik ve işten el &ccedil;ekmek ve de mutlak istirahat etmek değildir. İnsanlar hafta boyunca (bir tatil g&uuml;n&uuml; hari&ccedil;) daha &ccedil;ok işle meşguld&uuml;r ve ibadet, temizlik ve aile gibi hususlara daha az vakit vermektedir. Bu y&uuml;zden haftanın bir tatil g&uuml;n&uuml;nde hafta boyunca ilgilenilmemiş bu hususlara eğilmeleri daha uygundur. Artı insan bug&uuml;nde sevin&ccedil; elde eder ve bu m&uuml;spet enerji ile haftaya başlar. O halde tatil g&uuml;nlerinde resmi iş yapmamak tembellik anlamına gelmez. Kuşkusuz din doğru eğlencelere karşı gelmez ve bazı yerlerde bunu teşvik eder ama tatil g&uuml;nlerinin eğlenceye &ouml;zg&uuml; olması diye bir şey s&ouml;z konusu değildir. Cumartesi g&uuml;n&uuml; de Yahudilerin tatili idi ve onlar iş, gelir ve balık avlamaktan el &ccedil;ekmek ve o g&uuml;nde ibadet merasimiyle uğraşmakla y&uuml;k&uuml;ml&uuml;yd&uuml;ler. Ama onlar bu buyruğu ayakları altına aldılar.[12] Elbette bu konuda başka bir soru da sorulabilir: İsrail oğulları Cumartesi g&uuml;n&uuml; direkt olarak avlanmamaktaydılar; oysaki onlar cumartesi g&uuml;n&uuml; avlanmaktan men edilmişlerdi. O halde onlar bir g&uuml;naha bulaşmamıştır. O halde neden şekilleri değişti? Kuşkusuz onlar bu ilahi kanun ve buyruğu &ccedil;iğnediler. Onlar, cumartesi g&uuml;n&uuml;n&uuml; g&uuml;venli bilerek ve o g&uuml;n &ccedil;ok toplanan balıkları suda hapsetmekte ve Pazar g&uuml;n&uuml; ise toplamaktaydılar (deyim yerindeyse şer&rsquo;i bir hile yapmaktaydılar). Oysaki bu amel haddi aşmak idi; zira hapsetmek avlamanın ta kendisiydi. Bu, balığı sudan &ccedil;ıkartıp insanın kendine ait bir havuza atması ve sonra onu &ccedil;ıkarmasına benzer.</p>\r\n\r\n<p>\r\n	N&uuml;kte: İsrail oğullarının menkıbelerinin baştan sona yer aldığı Tevrat&rsquo;ta Kur&rsquo;an&rsquo;ın naklettiği bir&ccedil;ok olay gibi bu olaydan da bir şey nakledilmemiştir. Kur&rsquo;an ve Tevrat&rsquo;taki olaylar bağlamında nakledilenler hakkında, Kur&rsquo;an&rsquo;ın tabirleri ve bu vakıaların nitelikleri, Tevrat&rsquo;ın nakilleri ile &ccedil;ok farklılık arz etmektedir.[13]&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1] Tebersi, Fazl bin Hasan, Mecmeu&rsquo;l Beyan fi Tefsiri&rsquo;l Kur&rsquo;an, Guruhu M&uuml;terciman, c: 1, s: 204 ve 205, İntişaratı Nasır Hosro, Tahran, &ccedil;apı sevvum, 1372 h.ş.</p>\r\n\r\n<p>\r\n	[2] Tabatabai, Seyyit Muhammed Huseyin, El- Mizan, Musevi Hamedani, Seyyit Muhammed Bakır, Defteri İntişaratı Camiayı Muderrisini Hovzei İlmiyeyi Kum, Kum, &ccedil;apı pencum, 1374 h.ş.</p>\r\n\r\n<p>\r\n	[3] Mekarim Şirazi, Nasır, Tefsiri Numune, c: 6, s: 418, Daru&rsquo;l Kutubu İslamiye, Tahran, 1374 h.ş, &ccedil;apı evvel.</p>\r\n\r\n<p>\r\n	[4] Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c: 75, s: 32, M&uuml;essesetu El- Vefa, Beyrut-L&uuml;bnan, 1404 h.k.</p>\r\n\r\n<p>\r\n	[5] Kuleyni, Kafi, c: 5, s: 88, Daru&rsquo;l Kutubu İslamiye, Tahran, 1385 h.ş.</p>\r\n\r\n<p>\r\n	[6] A&rsquo;raf Suresi, 163. ayet.</p>\r\n\r\n<p>\r\n	[7]&Ccedil;ocuk kendisiyle birlikte koşup y&uuml;r&uuml;yecek yaşa gelince İbrahim ona, &ldquo;Yavrum, ben r&uuml;yamda seni boğazladığımı g&ouml;rd&uuml;m. D&uuml;ş&uuml;n bakalım, ne dersin?&rdquo; dedi. O da, &ldquo;Babacığım, emrolunduğun şeyi yap. İnşaallah beni sabredenlerden bulacaksın&rdquo; dedi. (Saffat Suresi, 102).</p>\r\n\r\n<p>\r\n	[8]T&acirc;l&ucirc;t, ordu ile hareket edince, &ldquo;Ş&uuml;phesiz Allah, sizi bir ırmakla imtihan edecektir. Kim ondan i&ccedil;erse benden değildir. Kim onu tatmazsa işte o bendendir. Ancak eliyle bir avu&ccedil; alan başka.&rdquo; dedi. İ&ccedil;lerinden pek azı hari&ccedil;, hepsi ırmaktan i&ccedil;tiler. T&acirc;l&ucirc;t ve onunla beraber iman edenler ırmağı ge&ccedil;ince, (geride kalanlar) &ldquo;Bug&uuml;n bizim C&acirc;l&ucirc;t&rsquo;a ve askerlerine karşı koyacak g&uuml;c&uuml;m&uuml;z yok.&rdquo; dediler. Allah&rsquo;a kavuşacaklarını kesin olarak bilenler (ırmağı ge&ccedil;enler) ise şu cevabı verdiler: &ldquo;Allah&rsquo;ın izniyle b&uuml;y&uuml;k bir topluluğa galip gelen nice k&uuml;&ccedil;&uuml;k topluluklar vardır. Allah, sabredenlerle beraberdir.&rdquo; (Bakara Suresi, 249).</p>\r\n\r\n<p>\r\n	[9] Bakara Suresi, 65. ayet.</p>\r\n\r\n<p>\r\n	[10] A&rsquo;raf Suresi, 163. ayet.</p>\r\n\r\n<p>\r\n	[11] Taligani, Seyyit Mahmud, Pertovi ez Kur&rsquo;an, c: 1, s: 186, Naşir: Şirketi Sehamiyi İntişar, Tahran, 1362 h.ş, &ccedil;apı &ccedil;aharum.</p>\r\n\r\n<p>\r\n	[12] Mekarim Şirazi, Nasır, Tefsiri Numune, c: 6, s: 419.</p>\r\n\r\n<p>\r\n	[13] Taligani, Seyyit Mahmud, Pertovi ez Kur&rsquo;an, c: 1, s: 186.</p>\r\n','İsrail oğullarının şeklinin değiştirilmesinin salt gelir elde etmek i&ccedil;in balık tutmaları olmadığı bilinmelidir; &ccedil;&uuml;nk&uuml; bu iş g&uuml;nah değildir ve şeklin değişmesi gibi bir neticesi de bulunmamaktadır. İslam&rsquo;ın mantığında Allah katında bu amel ibadet sayılmaktadır. İmam Sadık (a.s) ş&ouml;yle buyurmuştur: Ailesinin rızkını sağlamak i&ccedil;in &ccedil;alışan ve &ccedil;aba g&ouml;steren kimse, savaş meydanında Allah i&ccedil;in cihat eden bir m&uuml;cahit gibidir. Bu y&uuml;zden ş&uuml;phesiz onların şeklinin değiştirilmesinin nedeni, balık tutmaktan başka bir şeydi ve bu şey y&uuml;ce Allah&rsquo;ın işaret ettiği ve &ldquo;bu şekilde onları itaatsizlik ettikleri bir şeyle sınadık&rdquo; diye buyurduğu şeydir. Bizim iddiamızı onaylan bir başka şey de ilgili ayetlerde balık tutmaktan haddi aştılar diye s&ouml;z edilmesidir ve bu onların cezalandırılmasının sebebinin kendilerinin g&uuml;naha bulaşmaları, itaatsizlik etmeleri ve ilahi buyruğu &ccedil;iğnemeleri ve de imtihan ve sınamalarda kabul edilmemeleridir. Cumartesi g&uuml;n&uuml;nde &ccedil;alışmamak Yahudi kavminin değişmeyen usullerindendir ve bug&uuml;n de Yahudiler bu usule inanmaktadır. Bunun manası tembellik ve işten el &ccedil;ekmek ve mutlak anlamda istirahat etmek değildir. İnsanlar hafta boyunca (tatil g&uuml;nleri dışında) daha &ccedil;ok işle meşguld&uuml;r ve ibadet, temizlik ve aile gibi şeylerle daha az meşguld&uuml;r; bu y&uuml;zden haftanın bir tatil g&uuml;n&uuml;nde hafta boyunca ilgilenilmemiş bu hususlarla ilgilenmesi daha gereklidir. Artı, bu g&uuml;nde insanın kendi ailesinin kenarında yer alıp sevin&ccedil; elde ederek m&uuml;spet bir enerji ile haftayı başlatması elzemdir. O halde tatil g&uuml;nlerinde resmi bir iş yapmamak tembellik manasına gelmez.&nbsp;&nbsp; &nbsp;&nbsp;','&nbsp;Konunun aydınlanması i&ccedil;in birka&ccedil; noktanın hatırlatılması gerekli g&ouml;r&uuml;lmektedir:\r\n\r\n\r\n	1. Cumartesi ashabından s&ouml;z eden sorudaki ayete ek olarak, Araf suresinin 163. ayetinde de y&uuml;ce Allah bu meseleye değinmiş ve ş&ouml;yle buyurmuştur: (Ey Muhammed!) Onlara, deniz kıyısında bulunan kent halkının durumunu sor. Hani onlar Cumartesi (yasağı) konusunda haddi aşıyorlardı. Zira tatil yaptıkları Cumartesi g&uuml;n&uuml; balıklar onlara akın akın geliyor, tatil yapmadıkları (diğer) g&uuml;nlerde ise gelmiyorlardı. İşte onları yoldan &ccedil;ıkmaları sebebiyle b&ouml;yle imtihan ediyorduk.\r\n\r\n\r\n	2. Onların Cumartesi g&uuml;n&uuml; avlanmaları veya balıkları hapsetmeleri ve Pazar g&uuml;n&uuml; ise avlamaları hakkında iki g&ouml;r&uuml;ş vardır:\r\n\r\n\r\n	A: Cumartesi g&uuml;n&uuml;n&uuml; kendileri i&ccedil;in g&uuml;venli bir g&uuml;n addeden balıklar o g&uuml;nde &ccedil;ok toplanmaktaydılar. Yahudiler onları cumartesi g&uuml;n&uuml; suda hapsetmekte ve Pazar g&uuml;n&uuml; ise tutmaktaydılar.\r\n\r\n\r\n	B. Onlar resmen Cumartesi g&uuml;n&uuml; avlanmakta ve bunu helal saymaktaydılar.[1]\r\n\r\n\r\n	3. Yahudi kavmi y&uuml;ce Allah ve peygamberine ihanet ettiklerinden ve kendi dinlerinde doğru olan şeyleri &ccedil;arpıttıklarından, onların t&uuml;m&uuml; Allah&rsquo;ın lanetine maruz kalmıştır. Netice olarak az bir grup dışında kendilerinden iman nimeti alınmıştır. Ve y&uuml;ce Allah onları b&uuml;y&uuml;kl&uuml;k ve &uuml;st&uuml;nl&uuml;k taslamaları durumunda zorluğa du&ccedil;ar kılacağına dair tehdit etmiştir. Bu da ya lanettir veya kendilerinden bir eser bırakmayacak bir azaba maruz bırakılmalarıdır. Bu lanet ve azap şekli onları yakalayacak ve ş&uuml;phesiz onların yakasını bırakmayacaktır.[2] Bu mukaddimeyi ifade ettikten sonra soruya d&ouml;n&uuml;yoruz:\r\n\r\n\r\n	Bu soru bir takım varsayımlara dayanmaktadır ve bu varsayımlar doğru değildir. Bu y&uuml;zden soruyu doğru bir şekilde ifade ve tahlil ederek aynı şekilde cevap vereceğiz.\r\n\r\n\r\n	Yahudilerinin maymun olmasının sebebi ihtiya&ccedil;tan dolayı balık tutmaları mıdır? Bu akıbet, İslami rivayetlerde işaret edildiği &uuml;zere İsrail oğullarının bir grubuyla ilgilidir ve onlar bir denizin (anlaşıldığı kadarıyla Filistin b&ouml;lgesinde yer alan Kızıl Deniz) sahilinde &ldquo;Eyle&rdquo; adındaki sahilde (bug&uuml;n Eylat sahili olarak bilinmektedir) yaşamaktaydılar. Y&uuml;ce Allah imtihan ve sınamak gayesiyle onlara bir emir vermiş idi ve bu emir Cumartesi g&uuml;n&uuml;nde balık avlamamalarından ibaretti. Ama onlar bu buyruğa karşı geldi ve acı verici bir cezaya &ccedil;arptırıldılar.[3] Bu nedenle onların şeklinin değiştirilmesi salt rızık elde etmek i&ccedil;in balık tutmak değildir; &ccedil;&uuml;nk&uuml; bu iş ne bir g&uuml;nah idi ve ne de şeklin değişmesi gibi bir neticeye sahip idi. İslam&rsquo;ın mantığında bu amel Allah katında ibadet sayılır. Bu hususla ilgili iki rivayet aktarmakla yetiniyoruz: &nbsp;\r\n\r\n\r\n	1. M&uuml;minlerin &ouml;nderi Ali (a.s) ş&ouml;yle buyurmuştur: Her kim kendi ailesi i&ccedil;in bir dirhem ile bir miktar et alırsa, İsmail oğullarından bir k&ouml;leyi &ouml;zg&uuml;rleştirmiş gibi sayılır.[4]\r\n\r\n\r\n	2.İmam Sadık (a.s) ş&ouml;yle buyurmuştur: Ailesinin rızkını temin etmek i&ccedil;in &ccedil;alışan ve &ccedil;aba g&ouml;steren kimse savaş meydanında Allah i&ccedil;in cihat eden bir m&uuml;cahit gibidir.[5]\r\n\r\n\r\n	Bu y&uuml;zden ş&uuml;phesiz onların şeklinin değiştirilmesinin nedeni balık avlamaktan başka bir şey idi ve bu y&uuml;ce Allah&rsquo;ın işaret ettiği ve bu şekilde onları karşısında itaatsizlik ettikleri bir şeyle sınadık diye buyurduğu şeydir.[6] Bu esas uyarınca ve ilgili ayet ve rivayetleri g&ouml;z &ouml;n&uuml;nde bulundurmayla, bu meselenin de imtihan ve sınamak gayesiyle Hz İbrahim&rsquo;in Hz İsmail&rsquo;i kurban etmeye teşebb&uuml;s etmesi[7] ve Talut&rsquo;un askerlerinin su i&ccedil;mekten men edilmesi[8] hadisesi gibi, bir grup Yahudi kavmini denemek ve sınamak i&ccedil;in olduğu anlaşılmaktadır. Ama bu inat&ccedil;ı, a&ccedil;g&ouml;zl&uuml; ve d&uuml;nyaya tapan kavim şeytan&icirc; ve nefsan&icirc; heveslerine uyarak Allah&rsquo;ın buyruklarından y&uuml;z &ccedil;evirmiş ve neticede ilahi gazaba yakalanmış ve de maymun şekline d&ouml;n&uuml;şm&uuml;şt&uuml;r. Bizim iddiamızı onaylayan diğer bir delil de s&ouml;z konusu ayette bu kavmin balık avlamasından &ldquo;haddi aştılar&rdquo;[9] ve &ldquo;haddi aşmaktalar&rdquo;[10] diye s&ouml;z edilmesidir. Bu, onların cezalandırılmasının sebebinin g&uuml;naha karışmaları, itaatsizlik etmeleri, ilahi buyruğa riayet etmemeleri ve imtihan ve sınamalarda kabul notu almamaları olduğunu g&ouml;stermektedir.\r\n\r\n\r\n	Tatil g&uuml;nlerinde işten el &ccedil;ekmek tembellik manasında mıdır?\r\n\r\n\r\n	Cumartesi tatili, Tevrat a&ccedil;ısından farz ve Yahudi kavminin şiar ve geleneklerindendir. Diğer daha &ouml;nemli farzlarda ş&ouml;yle belirtilmiştir: Tanrı cumartesi g&uuml;n&uuml; d&uuml;nya binasını sonlandırdı ve istirahata &ccedil;ekildi. İsrail oğulları b&ouml;yle bir g&uuml;nde Mısır&rsquo;dan dışarı &ccedil;ıktı ve Mısırlılardan kurtuldu. B&ouml;yle bir g&uuml;n Yahudiler her işten el &ccedil;ekmeli ve şiarlarını yerine getirmelidir.[11] Bu esas uyarınca cumartesi g&uuml;n&uuml; iş yapmamak Yahudi kavminin sabit usullerindendir ve bug&uuml;n de onlar bu usule inanmaktadır. Bunun manası tembellik ve işten el &ccedil;ekmek ve de mutlak istirahat etmek değildir. İnsanlar hafta boyunca (bir tatil g&uuml;n&uuml; hari&ccedil;) daha &ccedil;ok işle meşguld&uuml;r ve ibadet, temizlik ve aile gibi hususlara daha az vakit vermektedir. Bu y&uuml;zden haftanın bir tatil g&uuml;n&uuml;nde hafta boyunca ilgilenilmemiş bu hususlara eğilmeleri daha uygundur. Artı insan bug&uuml;nde sevin&ccedil; elde eder ve bu m&uuml;spet enerji ile haftaya başlar. O halde tatil g&uuml;nlerinde resmi iş yapmamak tembellik anlamına gelmez. Kuşkusuz din doğru eğlencelere karşı gelmez ve bazı yerlerde bunu teşvik eder ama tatil g&uuml;nlerinin eğlenceye &ouml;zg&uuml; olması diye bir şey s&ouml;z konusu değildir. Cumartesi g&uuml;n&uuml; de Yahudilerin tatili idi ve onlar iş, gelir ve balık avlamaktan el &ccedil;ekmek ve o g&uuml;nde ibadet merasimiyle uğraşmakla y&uuml;k&uuml;ml&uuml;yd&uuml;ler. Ama onlar bu buyruğu ayakları altına aldılar.[12] Elbette bu konuda başka bir soru da sorulabilir: İsrail oğulları Cumartesi g&uuml;n&uuml; direkt olarak avlanmamaktaydılar; oysaki onlar cumartesi g&uuml;n&uuml; avlanmaktan men edilmişlerdi. O halde onlar bir g&uuml;naha bulaşmamıştır. O halde neden şekilleri değişti? Kuşkusuz onlar bu ilahi kanun ve buyruğu &ccedil;iğnediler. Onlar, cumartesi g&uuml;n&uuml;n&uuml; g&uuml;venli bilerek ve o g&uuml;n &ccedil;ok toplanan balıkları suda hapsetmekte ve Pazar g&uuml;n&uuml; ise toplamaktaydılar (deyim yerindeyse şer&rsquo;i bir hile yapmaktaydılar). Oysaki bu amel haddi aşmak idi; zira hapsetmek avlamanın ta kendisiydi. Bu, balığı sudan &ccedil;ıkartıp insanın kendine ait bir havuza atması ve sonra onu &ccedil;ıkarmasına benzer.\r\n\r\n\r\n	N&uuml;kte: İsrail oğullarının menkıbelerinin baştan sona yer aldığı Tevrat&rsquo;ta Kur&rsquo;an&rsquo;ın naklettiği bir&ccedil;ok olay gibi bu olaydan da bir şey nakledilmemiştir. Kur&rsquo;an ve Tevrat&rsquo;taki olaylar bağlamında nakledilenler hakkında, Kur&rsquo;an&rsquo;ın tabirleri ve bu vakıaların nitelikleri, Tevrat&rsquo;ın nakilleri ile &ccedil;ok farklılık arz etmektedir.[13]&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1] Tebersi, Fazl bin Hasan, Mecmeu&rsquo;l Beyan fi Tefsiri&rsquo;l Kur&rsquo;an, Guruhu M&uuml;terciman, c: 1, s: 204 ve 205, İntişaratı Nasır Hosro, Tahran, &ccedil;apı sevvum, 1372 h.ş.\r\n\r\n\r\n	[2] Tabatabai, Seyyit Muhammed Huseyin, El- Mizan, Musevi Hamedani, Seyyit Muhammed Bakır, Defteri İntişaratı Camiayı Muderrisini Hovzei İlmiyeyi Kum, Kum, &ccedil;apı pencum, 1374 h.ş.\r\n\r\n\r\n	[3] Mekarim Şirazi, Nasır, Tefsiri Numune, c: 6, s: 418, Daru&rsquo;l Kutubu İslamiye, Tahran, 1374 h.ş, &ccedil;apı evvel.\r\n\r\n\r\n	[4] Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c: 75, s: 32, M&uuml;essesetu El- Vefa, Beyrut-L&uuml;bnan, 1404 h.k.\r\n\r\n\r\n	[5] Kuleyni, Kafi, c: 5, s: 88, Daru&rsquo;l Kutubu İslamiye, Tahran, 1385 h.ş.\r\n\r\n\r\n	[6] A&rsquo;raf Suresi, 163. ayet.\r\n\r\n\r\n	[7]&Ccedil;ocuk kendisiyle birlikte koşup y&uuml;r&uuml;yecek yaşa gelince İbrahim ona, &ldquo;Yavrum, ben r&uuml;yamda seni boğazladığımı g&ouml;rd&uuml;m. D&uuml;ş&uuml;n bakalım, ne dersin?&rdquo; dedi. O da, &ldquo;Babacığım, emrolunduğun şeyi yap. İnşaallah beni sabredenlerden bulacaksın&rdquo; dedi. (Saffat Suresi, 102).\r\n\r\n\r\n	[8]T&acirc;l&ucirc;t, ordu ile hareket edince, &ldquo;Ş&uuml;phesiz Allah, sizi bir ırmakla imtihan edecektir. Kim ondan i&ccedil;erse benden değildir. Kim onu tatmazsa işte o bendendir. Ancak eliyle bir avu&ccedil; alan başka.&rdquo; dedi. İ&ccedil;lerinden pek azı hari&ccedil;, hepsi ırmaktan i&ccedil;tiler. T&acirc;l&ucirc;t ve onunla beraber iman edenler ırmağı ge&ccedil;ince, (geride kalanlar) &ldquo;Bug&uuml;n bizim C&acirc;l&ucirc;t&rsquo;a ve askerlerine karşı koyacak g&uuml;c&uuml;m&uuml;z yok.&rdquo; dediler. Allah&rsquo;a kavuşacaklarını kesin olarak bilenler (ırmağı ge&ccedil;enler) ise şu cevabı verdiler: &ldquo;Allah&rsquo;ın izniyle b&uuml;y&uuml;k bir topluluğa galip gelen nice k&uuml;&ccedil;&uuml;k topluluklar vardır. Allah, sabredenlerle beraberdir.&rdquo; (Bakara Suresi, 249).\r\n\r\n\r\n	[9] Bakara Suresi, 65. ayet.\r\n\r\n\r\n	[10] A&rsquo;raf Suresi, 163. ayet.\r\n\r\n\r\n	[11] Taligani, Seyyit Mahmud, Pertovi ez Kur&rsquo;an, c: 1, s: 186, Naşir: Şirketi Sehamiyi İntişar, Tahran, 1362 h.ş, &ccedil;apı &ccedil;aharum.\r\n\r\n\r\n	[12] Mekarim Şirazi, Nasır, Tefsiri Numune, c: 6, s: 419.\r\n\r\n\r\n	[13] Taligani, Seyyit Mahmud, Pertovi ez Kur&rsquo;an, c: 1, s: 186.'),(275,'tr276','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Cin bir varlıktır ve Kur&rsquo;an onların yaratılışı hakkında ş&ouml;yle buyurmaktadır: &ldquo;Cini ondan (&Acirc;dem&rsquo;in yaratılışı) &ouml;nce sıcak ve yakıcı ateşten yarattık.&rdquo; Bundan dolayı cin ger&ccedil;ek varlıklardandır ve onların hidayete ermesi i&ccedil;in peygamberler g&ouml;nderilmiştir. Onlar insan gibi Allah&rsquo;a ibadet etmekle emir olunmuşlardır ve Allah&rsquo;ın buyruklarına itaat etme veya onlardan y&uuml;z &ccedil;evirme neticesinde k&acirc;fir ve M&uuml;sl&uuml;man diye iki gruba ayrılmışlardır. Yaratılış kıssasında &Acirc;dem&rsquo;e secde etmeyen İblis de cinlerin taifesindendir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Allah&rsquo;ın İzniyle Zarar Vermek!</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Allah&rsquo;ın izniyle zarar vermek şu manadadır: Bu d&uuml;nyadaki t&uuml;m g&uuml;&ccedil;ler Allah&rsquo;ın g&uuml;c&uuml;nden kaynaklanır. Hatta ateşin yakıcılığı ve kılıcın kesiciliği onun izni ve buyruğu olmaksızın ger&ccedil;ekleşmez. Sihirbazın, Allah&rsquo;ın iradesinin aksine yaratılış &acirc;lemine m&uuml;dahale etmesi ve y&uuml;ce Allah&rsquo;ı egemenlik alanında kısıtlaması s&ouml;z konusu değildir. B&uuml;t&uuml;n bunlar y&uuml;ce Allah&rsquo;ın değişik varlıklarda yarattığı &ouml;zellik ve eserlerdir ve bazıları bunlardan iyi istifade etmekte ve bazıları ise k&ouml;t&uuml; istifade etmektedir.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Cin Ger&ccedil;ek midir Yoksa Hayal midir!?</p>\r\n\r\n<p>\r\n	Fars&ccedil;a s&ouml;zl&uuml;kte cin kendine has zahiri &ouml;zellikleri ile şeytanın neslinden olan vehimsel bir varlığa denir. Ama onun hakkında &ouml;zel bir isim kastedildiğinde, kastedilen İblis&rsquo;tir.[1] Sizin sorunuzda belirttiğiniz şey Kur&rsquo;an k&uuml;lt&uuml;r&uuml;nde cin olarak adlandırılmaktadır. Orijinalinde cin kelimesinin manası g&ouml;r&uuml;n&uuml;şte saklı olan şeye denir.[2] Cin bir varlıktır ve Kur&rsquo;an onun hakkında ş&ouml;yle buyurmaktadır: &ldquo;Ve cini ondan (&Acirc;dem&rsquo;in yaratılışı) &ouml;nce sıcak ve yakıcı ateşten yarattık.&rdquo;[3] Bundan dolayı cin ger&ccedil;ek varlıklardan olup hidayete ermesi i&ccedil;in peygamberler g&ouml;nderilmiştir.[4] Cinler aynı şekilde insanlar gibi Allah&rsquo;a ibadet etmekle y&uuml;k&uuml;ml&uuml; kılınmışlardır[5] ve Allah&rsquo;ın buyruklarına itaat etme veya onlardan y&uuml;z &ccedil;evirmenin neticesinde k&acirc;fir ve M&uuml;sl&uuml;man diye iki gruba ayrılmışlardır.[6] Yaratılış kıssasında &Acirc;dem&rsquo;e secde etmeyen İblis de cinler taifesinden idi.[7] Evet bazen halk arasındaki kullanışta hi&ccedil;bir ger&ccedil;ekliği olmayan hayali varlıklar i&ccedil;in cin kavramından istifade edilmektedir, ama bu ayet, benzeri ayetler ve masum imamlardan nakledilen rivayetlerde cin hakkında belirtilen hususlar, ger&ccedil;ek bir varlıktan bahsetmektedir. Bakara suresinin 142. ayeti esasınca, Yahudiler sihir ve sihirbazlığa uymuş ve onu iki kaynaktan elde ediyormuş:</p>\r\n\r\n<p>\r\n	1. Hz S&uuml;leyman zamanında bulunan ve &ccedil;irkin işleri yapmak i&ccedil;in halka sihir &ouml;ğreten şeytanlardan.</p>\r\n\r\n<p>\r\n	2. Yery&uuml;z&uuml;ne inen ve halka sihri nasıl ge&ccedil;ersiz kılacaklarını &ouml;ğreten iki meleğin &ouml;ğretilerinden.[8]</p>\r\n\r\n<p>\r\n	Bu ayette y&uuml;ce Allah bu iki melekten[9] (cinlerden değil) Harut ve Marut olarak s&ouml;z etmektedir. Onlar halka bir takım maslahatlar gereği sihir &ouml;ğretmekte idi. Ama insanlar o iki melekten karı ve koca arasını a&ccedil;acak hususları &ouml;ğrenmekteydiler. O halde evvela sizin sorunuzun tersine halk cinlerden bu hususları &ouml;ğrenmemişlerdir, bilakis iki melek bunları halka &ouml;ğretmekle g&ouml;revlendirilmiştir. İkincisi, Kur&rsquo;an bu iki meleğin karı ve koca arasını a&ccedil;acak ve onların arasına ihtilaf d&uuml;ş&uuml;recek şeyleri halka &ouml;ğrettiklerini buyurmamıştır, tersine halk onlardan karı ve koca arasını a&ccedil;acak şeyleri &ouml;ğrenmekteydi[10] diye buyurmaktadır. Bildiğiniz gibi bu iki konu arasında b&uuml;y&uuml;k bir fark vardır. Bazen bir &ouml;ğretmen &ouml;ğrencisine bir takım konular &ouml;ğretir ve &ouml;ğrenci bu konulardan istifade ederek ilerleyebilir ve bilimsel ve pratik sorunları halledebilir. Ama &ouml;ğrenci bu konulardan k&ouml;t&uuml; yararlanarak bunun tersine bir yolda da y&uuml;r&uuml;yebilir. Veyahut &ouml;ğretmen &ouml;ğrencisine hem g&uuml;zel ve hem de &ccedil;irkin işlerde istifade edilebilecek hususları &ouml;ğretebilir, ama &ouml;ğrenci bu konulardan &ccedil;irkin yolda istifade edebilir. Bomba t&uuml;rleri ve insanları katleden gere&ccedil;leri icat etme ilmi başta b&ouml;yleydi. İnsanlar bilimlerin ilerlemesinden k&ouml;t&uuml; yararlanarak bu teknolojiye ulaşmıştır. &Ouml;zellikle bu ayetin iniş sebebinden istifade ederek bu konuyu daha a&ccedil;ık bir şekilde anlamak m&uuml;mk&uuml;nd&uuml;r. Bu iki ayetin iniş sebebi hakkında ş&ouml;yle denilmiştir: Bu iki melek sihirbazların sihrini ge&ccedil;ersiz kılmak i&ccedil;in halka sihir ve onu ge&ccedil;ersiz kılma y&ouml;ntemini &ouml;ğretmekteydi ve halktan biz sizin sınanma vesileniniz sakın k&acirc;fir olmayın diye s&ouml;z almaktaydılar (bu ilimlerden kendi yolunda istifade edin).[11] Harut ve Marut kıssası ve ilgili ayetlerin iniş sebebi hakkında daha fazla bilgi edinmek i&ccedil;in 4960. (Site: 5247) soruya başvurabilirsiniz.</p>\r\n\r\n<p>\r\n	Allah&rsquo;ın İzniyle Zarar Vermek Eleştirisinin Cevabı</p>\r\n\r\n<p>\r\n	Eğer s&ouml;z konusu ayetin manasına iyi bir şekilde dikkat edilecek olursa ayetin varsayılmış bir eleştiriye cevap verme maksadında olduğunu anlayabiliriz. Halk o iki melekten karı ve koca arasını a&ccedil;acak y&ouml;ntemler &ouml;ğrenmekteydi diye buyrulmasından sonra, o halde sihir ve sihirbazlık ile yaratılış hususu ve d&uuml;nya hayatı kanunlarına m&uuml;dahale etmek m&uuml;mk&uuml;nd&uuml;r ve Allah&rsquo;ın tekvini istek ve iradesi olmaksızın insan meseleleri istediği şekilde değiştirebilir hususu zihne gelmektedir. Y&uuml;ce Allah bu eleştiriye cevap noktasında ş&ouml;yle buyurmaktadır: Eğer sihir ile bir zarar vermek isterseniz yine de Allah&rsquo;ın iradesinin kontrol&uuml;nden &ccedil;ıkamazsınız&hellip;[12]</p>\r\n\r\n<p>\r\n	Daha fazla bir a&ccedil;ıklama:</p>\r\n\r\n<p>\r\n	Ayetin bu b&ouml;l&uuml;m&uuml;, bu evrendeki t&uuml;m g&uuml;&ccedil;lerin Allah&rsquo;ın g&uuml;c&uuml;nden kaynaklandığını belirten tevhidin temel usullerinden birine işaret etmektedir. Hatta ateşin yakıcılığı ve kılıcın kesiciliği bile Allah&rsquo;ın izni ve buyruğu olmaksızın ger&ccedil;ekleşmez. Sihirbaz Allah&rsquo;ın iradesinin tersine evrende bir tasarrufta bulunamaz ve Allah&rsquo;ın egemenliği altındaki alanda onun h&acirc;kimiyetini kısıtlayamaz. B&uuml;t&uuml;n bunlar y&uuml;ce Allah&rsquo;ın değişik varlıklarda yarattığı &ouml;zellik ve eserlerdir. Bazıları bunlardan iyi istifade etmekte ve bazıları ise k&ouml;t&uuml; istifade etmektedir. Allah&rsquo;ın insanlara vermiş olduğu bu &ouml;zg&uuml;rl&uuml;k ve tercih hakkı da onların sınanma ve tek&acirc;m&uuml;l ve m&uuml;kemmelleşme vesilesidir.[13] Her şeyin Allah&rsquo;ın elinde olması, onun sihir yapmaya ve insanlara zarar vermeye razı olması anlamına gelmez. Bilakis şu manaya gelir: Sihir ve ondan istifade etmek, bir t&uuml;r varlık kanunlarının bazılarından istifade etmektir ve bu da diğer kanunlar gibi Allah tarafından yaratılmış ve icat edilmiştir. &Ouml;rneğin bı&ccedil;aktaki kesicilik &ouml;zelliği ve onun yumuşak cisimlerdeki eseri varlık kanunlarındandır ve bu kanundan istifade etmeyle halk bir&ccedil;ok fayda sağlamaktadır. Eğer bazı şartlarda mazlum bir insan bı&ccedil;ak vesilesi ile &ouml;ld&uuml;r&uuml;l&uuml;rse, bu şu anlama gelir: Allah&rsquo;ın genel izni ve m&uuml;saadesiyle yani varlık kanunlarının bı&ccedil;ak gibi kesici bir şey hakkında uygulanmasıyla mazlum olan şahıs &ouml;ld&uuml;r&uuml;lm&uuml;şt&uuml;r. Ama bu y&uuml;ce Allah&rsquo;ın zalime mazlum şahsı &ouml;ld&uuml;rmek i&ccedil;in &ouml;zel bir izin verdiği anlamına gelmez. Y&uuml;ce Allah değişik ayetlerde zulmetmekten, mazlum insanları &ouml;ld&uuml;rmekten ve halkın haklarını zayi etmekten insanları sakındırmıştır ve bu fiilleri işleyenlere elim bir azap vaadinde bulunmuştur.[14]</p>\r\n\r\n<p>\r\n	İlgili başlıklar:</p>\r\n\r\n<p>\r\n	1. 4920.soru (Site: 5247) (Harut ve Marut).</p>\r\n\r\n<p>\r\n	2. 13679. Soru (Site: tr13508) (Şerlerin Allah&rsquo;a isnat edilmesinin niteliği).</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Muin, Muhammed, Ferhenği Muin, s: 457, Neşri Behzat, Tahran, 1386.</p>\r\n\r\n<p>\r\n	[2] Ragıbı İsfahani, El- Fırat fi Garibi&rsquo;l Kur&rsquo;an, s: 203.</p>\r\n\r\n<p>\r\n	[3] Hicr Suresi, 27. ayet.</p>\r\n\r\n<p>\r\n	[4] En&rsquo;am Suresi, 130. ayet: &ldquo;(O g&uuml;n Allah, ş&ouml;yle diyecektir:) &ldquo;Ey cin ve insan topluluğu! İ&ccedil;inizden size &acirc;yetlerimi anlatan ve bu g&uuml;n&uuml;n&uuml;z&uuml;n gelip &ccedil;atacağı hakkında sizi uyaran peygamberler gelmedi mi?&rdquo; Onlar ş&ouml;yle diyecekler: &ldquo;Biz kendi aleyhimize şahitlik ederiz.&rdquo; D&uuml;nya hayatı onları aldattı ve k&acirc;fir olduklarına dair kendi aleyhlerine şahitlik ettiler.&rdquo;</p>\r\n\r\n<p>\r\n	[5] Zariyat Suresi, 56. ayet.</p>\r\n\r\n<p>\r\n	[6] Ahkaf Suresi, 29. ayet, در این آیه به مسلمان شدن عده ای از جنیان اشاره می کند. در آیات متعددی از گروه جنیان کافر، نام برده شده است, Fussilet Suresi, 29. ayet; A&rsquo;raf Suresi, 38. ayet; Kafi, c: 1, s: 395.</p>\r\n\r\n<p>\r\n	[7] Kehf Suresi, 50. ayet: Hani biz meleklere, &ldquo;&Acirc;dem i&ccedil;in saygı ile eğilin&rdquo; demiştik de İblis&rsquo;ten başka hepsi saygı ile eğilmişlerdi. İblis ise cinlerdendi de Rabbinin emri dışına &ccedil;ıktı. Şimdi siz, beni bırakıp da İblis&rsquo;i ve neslini, kendinize dostlar mı ediniyorsunuz? H&acirc;lbuki onlar sizin i&ccedil;in birer d&uuml;şmandırlar. Bu, zalimler i&ccedil;in ne k&ouml;t&uuml; bir bedeldir!</p>\r\n\r\n<p>\r\n	[8]Sihri &ouml;ğrenmenin caiz olduğu yerler, sihri iptal etmek ve sihirbazlar ile m&uuml;cadele etmek i&ccedil;indir. Bkz: Caferi, Yakup, Tefsiri Kevser, c: 1, s: 308, bica, biyna.</p>\r\n\r\n<p>\r\n	[9] عن الرضا(ع):وَ أَمَّا هَارُوتُ وَ مَارُوتُ فَکَانَا مَلَکَیْنِ عَلَّمَا النَّاسَ السِّحْرَ لِیَحْتَرِزُوا بِهِ سِحْرَ السَّحَرَةِ وَ یُبْطِلُوا بِهِ کَیْدَهُم&rlm;; Vesailu&rsquo;ş Şia, c: 17, s: 147, باب تحریم تعلم السحر و أجره.</p>\r\n\r\n<p>\r\n	[10] Ayetin manasına dikkat edin: &quot;S&uuml;leyman&rsquo;ın h&uuml;k&uuml;mranlığı hakkında şeytanların (ve şeytan tıynetli insanların) uydurdukları yalanların ardına d&uuml;şt&uuml;ler. Oysa S&uuml;leyman (b&uuml;y&uuml; yaparak) k&uuml;fre girmedi. Fakat şeytanlar, insanlara sihri ve (&ouml;zellikle de) Babil&rsquo;deki H&acirc;r&ucirc;t ve M&acirc;r&ucirc;t adlı iki meleğe ilham edilen (sihr)i &ouml;ğretmek suretiyle k&uuml;fre girdiler. H&acirc;lbuki o iki melek, &ldquo;Biz ancak imtihan i&ccedil;in g&ouml;nderilmiş birer meleğiz. (Sihri caiz g&ouml;r&uuml;p de) sakın k&uuml;fre girme&rdquo; demedik&ccedil;e, kimseye (sihir) &ouml;ğretmiyorlardı. B&ouml;ylece (insanlar) onlardan kişi ile karısını birbirinden ayıracakları sihri &ouml;ğreniyorlardı. H&acirc;lbuki onlar, Allah&rsquo;ın izni olmadık&ccedil;a o sihirle hi&ccedil; kimseye zarar veremezlerdi. (Onlar b&ouml;yle yaparak) kendilerine zarar veren, fayda getirmeyen şeyleri &ouml;ğreniyorlardı. Andolsun, onu satın alanın ahirette bir nasibi olmadığını biliyorlardı. Kendilerini karşılığında sattıkları şey ne k&ouml;t&uuml;d&uuml;r! Keşke bilselerdi!</p>\r\n\r\n<p>\r\n	[11]Bakara Suresi, 102. ayet.</p>\r\n\r\n<p>\r\n	[12] El- Mizan Tefsiri&rsquo;nden istifade edilmiştir, c: 1, s: 355.</p>\r\n\r\n<p>\r\n	[13] Mekarim Şrazi, Tefsiri Numune, c: 1, s: 377.</p>\r\n\r\n<p>\r\n	[14] Allah-u Te&acirc;l&acirc; İsra Suresi 33. ayetinde ş&ouml;yle buyurmaktadır: &ldquo;Haklı bir sebep olmadık&ccedil;a, Allah&rsquo;ın, &ouml;ld&uuml;r&uuml;lmesini haram kıldığı cana kıymayın. Kim haksız yere &ouml;ld&uuml;r&uuml;l&uuml;rse, biz onun velisine yetki vermişizdir. Ancak o da (kısas yoluyla) &ouml;ld&uuml;rmede meşru &ouml;l&ccedil;&uuml;leri aşmasın. &Ccedil;&uuml;nk&uuml; kendisine yardım edilmiştir.&rdquo;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Cin bir varlıktır ve Kur&rsquo;an onların yaratılışı hakkında ş&ouml;yle buyurmaktadır: &ldquo;Cini ondan (&Acirc;dem&rsquo;in yaratılışı) &ouml;nce sıcak ve yakıcı ateşten yarattık.&rdquo; Bundan dolayı cin ger&ccedil;ek varlıklardandır ve onların hidayete ermesi i&ccedil;in peygamberler g&ouml;nderilmiştir. Onlar insan gibi Allah&rsquo;a ibadet etmekle emir olunmuşlardır ve Allah&rsquo;ın buyruklarına itaat etme veya onlardan y&uuml;z &ccedil;evirme neticesinde k&acirc;fir ve M&uuml;sl&uuml;man diye iki gruba ayrılmışlardır. Yaratılış kıssasında &Acirc;dem&rsquo;e secde etmeyen İblis de cinlerin taifesindendir.\r\n\r\n	\r\n		Allah&rsquo;ın İzniyle Zarar Vermek!\r\n\r\n	\r\n		Allah&rsquo;ın izniyle zarar vermek şu manadadır: Bu d&uuml;nyadaki t&uuml;m g&uuml;&ccedil;ler Allah&rsquo;ın g&uuml;c&uuml;nden kaynaklanır. Hatta ateşin yakıcılığı ve kılıcın kesiciliği onun izni ve buyruğu olmaksızın ger&ccedil;ekleşmez. Sihirbazın, Allah&rsquo;ın iradesinin aksine yaratılış &acirc;lemine m&uuml;dahale etmesi ve y&uuml;ce Allah&rsquo;ı egemenlik alanında kısıtlaması s&ouml;z konusu değildir. B&uuml;t&uuml;n bunlar y&uuml;ce Allah&rsquo;ın değişik varlıklarda yarattığı &ouml;zellik ve eserlerdir ve bazıları bunlardan iyi istifade etmekte ve bazıları ise k&ouml;t&uuml; istifade etmektedir.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;','&nbsp;Cin Ger&ccedil;ek midir Yoksa Hayal midir!?\r\n\r\n\r\n	Fars&ccedil;a s&ouml;zl&uuml;kte cin kendine has zahiri &ouml;zellikleri ile şeytanın neslinden olan vehimsel bir varlığa denir. Ama onun hakkında &ouml;zel bir isim kastedildiğinde, kastedilen İblis&rsquo;tir.[1] Sizin sorunuzda belirttiğiniz şey Kur&rsquo;an k&uuml;lt&uuml;r&uuml;nde cin olarak adlandırılmaktadır. Orijinalinde cin kelimesinin manası g&ouml;r&uuml;n&uuml;şte saklı olan şeye denir.[2] Cin bir varlıktır ve Kur&rsquo;an onun hakkında ş&ouml;yle buyurmaktadır: &ldquo;Ve cini ondan (&Acirc;dem&rsquo;in yaratılışı) &ouml;nce sıcak ve yakıcı ateşten yarattık.&rdquo;[3] Bundan dolayı cin ger&ccedil;ek varlıklardan olup hidayete ermesi i&ccedil;in peygamberler g&ouml;nderilmiştir.[4] Cinler aynı şekilde insanlar gibi Allah&rsquo;a ibadet etmekle y&uuml;k&uuml;ml&uuml; kılınmışlardır[5] ve Allah&rsquo;ın buyruklarına itaat etme veya onlardan y&uuml;z &ccedil;evirmenin neticesinde k&acirc;fir ve M&uuml;sl&uuml;man diye iki gruba ayrılmışlardır.[6] Yaratılış kıssasında &Acirc;dem&rsquo;e secde etmeyen İblis de cinler taifesinden idi.[7] Evet bazen halk arasındaki kullanışta hi&ccedil;bir ger&ccedil;ekliği olmayan hayali varlıklar i&ccedil;in cin kavramından istifade edilmektedir, ama bu ayet, benzeri ayetler ve masum imamlardan nakledilen rivayetlerde cin hakkında belirtilen hususlar, ger&ccedil;ek bir varlıktan bahsetmektedir. Bakara suresinin 142. ayeti esasınca, Yahudiler sihir ve sihirbazlığa uymuş ve onu iki kaynaktan elde ediyormuş:\r\n\r\n\r\n	1. Hz S&uuml;leyman zamanında bulunan ve &ccedil;irkin işleri yapmak i&ccedil;in halka sihir &ouml;ğreten şeytanlardan.\r\n\r\n\r\n	2. Yery&uuml;z&uuml;ne inen ve halka sihri nasıl ge&ccedil;ersiz kılacaklarını &ouml;ğreten iki meleğin &ouml;ğretilerinden.[8]\r\n\r\n\r\n	Bu ayette y&uuml;ce Allah bu iki melekten[9] (cinlerden değil) Harut ve Marut olarak s&ouml;z etmektedir. Onlar halka bir takım maslahatlar gereği sihir &ouml;ğretmekte idi. Ama insanlar o iki melekten karı ve koca arasını a&ccedil;acak hususları &ouml;ğrenmekteydiler. O halde evvela sizin sorunuzun tersine halk cinlerden bu hususları &ouml;ğrenmemişlerdir, bilakis iki melek bunları halka &ouml;ğretmekle g&ouml;revlendirilmiştir. İkincisi, Kur&rsquo;an bu iki meleğin karı ve koca arasını a&ccedil;acak ve onların arasına ihtilaf d&uuml;ş&uuml;recek şeyleri halka &ouml;ğrettiklerini buyurmamıştır, tersine halk onlardan karı ve koca arasını a&ccedil;acak şeyleri &ouml;ğrenmekteydi[10] diye buyurmaktadır. Bildiğiniz gibi bu iki konu arasında b&uuml;y&uuml;k bir fark vardır. Bazen bir &ouml;ğretmen &ouml;ğrencisine bir takım konular &ouml;ğretir ve &ouml;ğrenci bu konulardan istifade ederek ilerleyebilir ve bilimsel ve pratik sorunları halledebilir. Ama &ouml;ğrenci bu konulardan k&ouml;t&uuml; yararlanarak bunun tersine bir yolda da y&uuml;r&uuml;yebilir. Veyahut &ouml;ğretmen &ouml;ğrencisine hem g&uuml;zel ve hem de &ccedil;irkin işlerde istifade edilebilecek hususları &ouml;ğretebilir, ama &ouml;ğrenci bu konulardan &ccedil;irkin yolda istifade edebilir. Bomba t&uuml;rleri ve insanları katleden gere&ccedil;leri icat etme ilmi başta b&ouml;yleydi. İnsanlar bilimlerin ilerlemesinden k&ouml;t&uuml; yararlanarak bu teknolojiye ulaşmıştır. &Ouml;zellikle bu ayetin iniş sebebinden istifade ederek bu konuyu daha a&ccedil;ık bir şekilde anlamak m&uuml;mk&uuml;nd&uuml;r. Bu iki ayetin iniş sebebi hakkında ş&ouml;yle denilmiştir: Bu iki melek sihirbazların sihrini ge&ccedil;ersiz kılmak i&ccedil;in halka sihir ve onu ge&ccedil;ersiz kılma y&ouml;ntemini &ouml;ğretmekteydi ve halktan biz sizin sınanma vesileniniz sakın k&acirc;fir olmayın diye s&ouml;z almaktaydılar (bu ilimlerden kendi yolunda istifade edin).[11] Harut ve Marut kıssası ve ilgili ayetlerin iniş sebebi hakkında daha fazla bilgi edinmek i&ccedil;in 4960. (Site: 5247) soruya başvurabilirsiniz.\r\n\r\n\r\n	Allah&rsquo;ın İzniyle Zarar Vermek Eleştirisinin Cevabı\r\n\r\n\r\n	Eğer s&ouml;z konusu ayetin manasına iyi bir şekilde dikkat edilecek olursa ayetin varsayılmış bir eleştiriye cevap verme maksadında olduğunu anlayabiliriz. Halk o iki melekten karı ve koca arasını a&ccedil;acak y&ouml;ntemler &ouml;ğrenmekteydi diye buyrulmasından sonra, o halde sihir ve sihirbazlık ile yaratılış hususu ve d&uuml;nya hayatı kanunlarına m&uuml;dahale etmek m&uuml;mk&uuml;nd&uuml;r ve Allah&rsquo;ın tekvini istek ve iradesi olmaksızın insan meseleleri istediği şekilde değiştirebilir hususu zihne gelmektedir. Y&uuml;ce Allah bu eleştiriye cevap noktasında ş&ouml;yle buyurmaktadır: Eğer sihir ile bir zarar vermek isterseniz yine de Allah&rsquo;ın iradesinin kontrol&uuml;nden &ccedil;ıkamazsınız&hellip;[12]\r\n\r\n\r\n	Daha fazla bir a&ccedil;ıklama:\r\n\r\n\r\n	Ayetin bu b&ouml;l&uuml;m&uuml;, bu evrendeki t&uuml;m g&uuml;&ccedil;lerin Allah&rsquo;ın g&uuml;c&uuml;nden kaynaklandığını belirten tevhidin temel usullerinden birine işaret etmektedir. Hatta ateşin yakıcılığı ve kılıcın kesiciliği bile Allah&rsquo;ın izni ve buyruğu olmaksızın ger&ccedil;ekleşmez. Sihirbaz Allah&rsquo;ın iradesinin tersine evrende bir tasarrufta bulunamaz ve Allah&rsquo;ın egemenliği altındaki alanda onun h&acirc;kimiyetini kısıtlayamaz. B&uuml;t&uuml;n bunlar y&uuml;ce Allah&rsquo;ın değişik varlıklarda yarattığı &ouml;zellik ve eserlerdir. Bazıları bunlardan iyi istifade etmekte ve bazıları ise k&ouml;t&uuml; istifade etmektedir. Allah&rsquo;ın insanlara vermiş olduğu bu &ouml;zg&uuml;rl&uuml;k ve tercih hakkı da onların sınanma ve tek&acirc;m&uuml;l ve m&uuml;kemmelleşme vesilesidir.[13] Her şeyin Allah&rsquo;ın elinde olması, onun sihir yapmaya ve insanlara zarar vermeye razı olması anlamına gelmez. Bilakis şu manaya gelir: Sihir ve ondan istifade etmek, bir t&uuml;r varlık kanunlarının bazılarından istifade etmektir ve bu da diğer kanunlar gibi Allah tarafından yaratılmış ve icat edilmiştir. &Ouml;rneğin bı&ccedil;aktaki kesicilik &ouml;zelliği ve onun yumuşak cisimlerdeki eseri varlık kanunlarındandır ve bu kanundan istifade etmeyle halk bir&ccedil;ok fayda sağlamaktadır. Eğer bazı şartlarda mazlum bir insan bı&ccedil;ak vesilesi ile &ouml;ld&uuml;r&uuml;l&uuml;rse, bu şu anlama gelir: Allah&rsquo;ın genel izni ve m&uuml;saadesiyle yani varlık kanunlarının bı&ccedil;ak gibi kesici bir şey hakkında uygulanmasıyla mazlum olan şahıs &ouml;ld&uuml;r&uuml;lm&uuml;şt&uuml;r. Ama bu y&uuml;ce Allah&rsquo;ın zalime mazlum şahsı &ouml;ld&uuml;rmek i&ccedil;in &ouml;zel bir izin verdiği anlamına gelmez. Y&uuml;ce Allah değişik ayetlerde zulmetmekten, mazlum insanları &ouml;ld&uuml;rmekten ve halkın haklarını zayi etmekten insanları sakındırmıştır ve bu fiilleri işleyenlere elim bir azap vaadinde bulunmuştur.[14]\r\n\r\n\r\n	İlgili başlıklar:\r\n\r\n\r\n	1. 4920.soru (Site: 5247) (Harut ve Marut).\r\n\r\n\r\n	2. 13679. Soru (Site: tr13508) (Şerlerin Allah&rsquo;a isnat edilmesinin niteliği).\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Muin, Muhammed, Ferhenği Muin, s: 457, Neşri Behzat, Tahran, 1386.\r\n\r\n\r\n	[2] Ragıbı İsfahani, El- Fırat fi Garibi&rsquo;l Kur&rsquo;an, s: 203.\r\n\r\n\r\n	[3] Hicr Suresi, 27. ayet.\r\n\r\n\r\n	[4] En&rsquo;am Suresi, 130. ayet: &ldquo;(O g&uuml;n Allah, ş&ouml;yle diyecektir:) &ldquo;Ey cin ve insan topluluğu! İ&ccedil;inizden size &acirc;yetlerimi anlatan ve bu g&uuml;n&uuml;n&uuml;z&uuml;n gelip &ccedil;atacağı hakkında sizi uyaran peygamberler gelmedi mi?&rdquo; Onlar ş&ouml;yle diyecekler: &ldquo;Biz kendi aleyhimize şahitlik ederiz.&rdquo; D&uuml;nya hayatı onları aldattı ve k&acirc;fir olduklarına dair kendi aleyhlerine şahitlik ettiler.&rdquo;\r\n\r\n\r\n	[5] Zariyat Suresi, 56. ayet.\r\n\r\n\r\n	[6] Ahkaf Suresi, 29. ayet, در این آیه به مسلمان شدن عده ای از جنیان اشاره می کند. در آیات متعددی از گروه جنیان کافر، نام برده شده است, Fussilet Suresi, 29. ayet; A&rsquo;raf Suresi, 38. ayet; Kafi, c: 1, s: 395.\r\n\r\n\r\n	[7] Kehf Suresi, 50. ayet: Hani biz meleklere, &ldquo;&Acirc;dem i&ccedil;in saygı ile eğilin&rdquo; demiştik de İblis&rsquo;ten başka hepsi saygı ile eğilmişlerdi. İblis ise cinlerdendi de Rabbinin emri dışına &ccedil;ıktı. Şimdi siz, beni bırakıp da İblis&rsquo;i ve neslini, kendinize dostlar mı ediniyorsunuz? H&acirc;lbuki onlar sizin i&ccedil;in birer d&uuml;şmandırlar. Bu, zalimler i&ccedil;in ne k&ouml;t&uuml; bir bedeldir!\r\n\r\n\r\n	[8]Sihri &ouml;ğrenmenin caiz olduğu yerler, sihri iptal etmek ve sihirbazlar ile m&uuml;cadele etmek i&ccedil;indir. Bkz: Caferi, Yakup, Tefsiri Kevser, c: 1, s: 308, bica, biyna.\r\n\r\n\r\n	[9] عن الرضا(ع):وَ أَمَّا هَارُوتُ وَ مَارُوتُ فَکَانَا مَلَکَیْنِ عَلَّمَا النَّاسَ السِّحْرَ لِیَحْتَرِزُوا بِهِ سِحْرَ السَّحَرَةِ وَ یُبْطِلُوا بِهِ کَیْدَهُم&rlm;; Vesailu&rsquo;ş Şia, c: 17, s: 147, باب تحریم تعلم السحر و أجره.\r\n\r\n\r\n	[10] Ayetin manasına dikkat edin: &quot;S&uuml;leyman&rsquo;ın h&uuml;k&uuml;mranlığı hakkında şeytanların (ve şeytan tıynetli insanların) uydurdukları yalanların ardına d&uuml;şt&uuml;ler. Oysa S&uuml;leyman (b&uuml;y&uuml; yaparak) k&uuml;fre girmedi. Fakat şeytanlar, insanlara sihri ve (&ouml;zellikle de) Babil&rsquo;deki H&acirc;r&ucirc;t ve M&acirc;r&ucirc;t adlı iki meleğe ilham edilen (sihr)i &ouml;ğretmek suretiyle k&uuml;fre girdiler. H&acirc;lbuki o iki melek, &ldquo;Biz ancak imtihan i&ccedil;in g&ouml;nderilmiş birer meleğiz. (Sihri caiz g&ouml;r&uuml;p de) sakın k&uuml;fre girme&rdquo; demedik&ccedil;e, kimseye (sihir) &ouml;ğretmiyorlardı. B&ouml;ylece (insanlar) onlardan kişi ile karısını birbirinden ayıracakları sihri &ouml;ğreniyorlardı. H&acirc;lbuki onlar, Allah&rsquo;ın izni olmadık&ccedil;a o sihirle hi&ccedil; kimseye zarar veremezlerdi. (Onlar b&ouml;yle yaparak) kendilerine zarar veren, fayda getirmeyen şeyleri &ouml;ğreniyorlardı. Andolsun, onu satın alanın ahirette bir nasibi olmadığını biliyorlardı. Kendilerini karşılığında sattıkları şey ne k&ouml;t&uuml;d&uuml;r! Keşke bilselerdi!\r\n\r\n\r\n	[11]Bakara Suresi, 102. ayet.\r\n\r\n\r\n	[12] El- Mizan Tefsiri&rsquo;nden istifade edilmiştir, c: 1, s: 355.\r\n\r\n\r\n	[13] Mekarim Şrazi, Tefsiri Numune, c: 1, s: 377.\r\n\r\n\r\n	[14] Allah-u Te&acirc;l&acirc; İsra Suresi 33. ayetinde ş&ouml;yle buyurmaktadır: &ldquo;Haklı bir sebep olmadık&ccedil;a, Allah&rsquo;ın, &ouml;ld&uuml;r&uuml;lmesini haram kıldığı cana kıymayın. Kim haksız yere &ouml;ld&uuml;r&uuml;l&uuml;rse, biz onun velisine yetki vermişizdir. Ancak o da (kısas yoluyla) &ouml;ld&uuml;rmede meşru &ouml;l&ccedil;&uuml;leri aşmasın. &Ccedil;&uuml;nk&uuml; kendisine yardım edilmiştir.&rdquo;\r\n\r\n\r\n	&nbsp;'),(276,'tr275','<div class=\"quest-content\" id=\"A3_1\" style=\"display: block;\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Adet kanının kaynağı, rahim damarlarının sıkışması ve kanla dolması, ardından onun salgısının pıhtılaşması ve mevcut kanların akışıdır. Kadının adet g&ouml;rme kanı, sağlıklı bir kadının beden sisteminin yapısı ve işleyişinin gereğidir ve onda kadın i&ccedil;in bulunan acı, rahatsızlık ve zahmetlere rağmen, kanın &ccedil;ıkması şefkatli olan y&uuml;ce Allah&rsquo;ın kadınlara olan l&uuml;tuflarından biridir. Ama kadınlar i&ccedil;in şiddetli acı ve diğer sorunlarla birlikte olan bu &ccedil;ıkış, maddi d&uuml;nya ve tabiatın gereğidir. Zira her zaman geceyi g&uuml;nd&uuml;z, faydayı zarar, huzuru zorluk, mutluluğu mutsuzluk ve sevinci h&uuml;z&uuml;n ile birlikte kılan şey tabiat ve madde &acirc;leminin bu kanunudur. Bunların maddi d&uuml;nya ve tabiatta birbirinden ayrılması m&uuml;mk&uuml;n değildir. Dikkat edilirse ayet sadece bu kan akmasının meşakkate neden olduğunu buyurmaktadır; Allah&rsquo;ın kadınların acı &ccedil;ekmesi i&ccedil;in b&ouml;yle bir sistemi planlamış olması ise s&ouml;z konusu değildir.&nbsp;&nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Bu sorunun sorulmasının nedeni, ilgili ayetin manasının doğru anlaşılmamasıdır. Meselenin hakikatinin aydınlanması i&ccedil;in ayeti, manasını ve tefsirini beraberce g&ouml;zden ge&ccedil;ireceğiz. Y&uuml;ce Allah bu ayette ş&ouml;yle buyurmaktadır: &ldquo;Sana kadınların ay h&acirc;lini sorarlar. De ki: &ldquo;O bir ezadır (rahatsızlıktır). Ay h&acirc;linde kadınlardan uzak durun. Temizleninceye kadar onlara yaklaşmayın. Temizlendikleri vakit, Allah&rsquo;ın size emrettiği yerden onlara yaklaşın. Ş&uuml;phesiz Allah &ccedil;ok t&ouml;vbe edenleri sever, &ccedil;ok temizlenenleri sever.&rdquo;[1] Bu ayet adet halindeyken kadınlar ile cinsel ilişkiye girmekten sakınma h&uuml;km&uuml;n&uuml;n felsefesini beyan etmektedir; zira b&ouml;yle bir durumda cinsel ilişkiye girmek, nefrete sebep olmakla birlikte, bug&uuml;n tıbbın da ispat ettiği &uuml;zere bir&ccedil;ok zararlara neden olmaktadır. Erkek ve kadının akim olması, cinsel hastalıklar mikrobunun gelişmesi i&ccedil;in ortam oluşması, kadının cinsel organının iltihap tutması, erkeğin cinsel organı i&ccedil;ine kirli kanın girmesi ve tıp kitaplarında belirtilmiş olan hususlar bu kabildendir.&nbsp; Bundan dolayı doktorlar bu durumda olan kadınlar ile cinsel ilişkiye girmeyi yasaklamıştırlar. &Ouml;te taraftan bu kanın akması ve &ccedil;ıkması kadınları i&ccedil;in şiddetli bir meşakkat ve acıyı beraberinde getirir. Adet g&ouml;rme kanının ortaya &ccedil;ıkmasının sebebi, rahim damarlarının daralması ve kanla dolması, ardından salgısının pıhtılaşması ve mevcut kanların akışıdır. Aylık adet g&ouml;rme esnasında dışarıya atılan kan, her ay muhtemel bir ceninin beslenmesi i&ccedil;in rahmin i&ccedil;indeki damarlarda toplanan kandır; zira kadın rahmi her ay bir tohum &uuml;retir ve onunla eş zamanlı olarak rahmin i&ccedil;indeki damarlar hazır hale gelerek embriyoyu beslemek i&ccedil;in kanla dolar. Eğer tohumun rahme girdiği bu esnada erkeğin embriyosu olan sperma orada bulunursa, embriyo ve cenin şekillenir ve rahmin damarlarındaki mevcut kanlar onu beslemek i&ccedil;in kullanılır. Aksi takdirde rahim salgısının pıhtılaşması neticesinde ve damar duvarlarının yarılması neticesinde, mevcut kan dışarıya &ccedil;ıkar ve bu adet g&ouml;rme kanıdır. Burada bu haldeyken cinsel ilişkinin yasak olmasına dair başka bir delil elde edilmektedir; zira kadın rahmi bu kanları dışarıya atarken embriyoyu kabul etmek i&ccedil;in hi&ccedil;bir tabii hazırlık taşımaz ve bu y&uuml;zden ondan zarar g&ouml;r&uuml;r.[2] Bundan dolayı kadınsal adet g&ouml;rme kanı, sağlıklı bir kadının beden sisteminin yapı ve işleyişinin gereğidir ve ondan kanın &ccedil;ıkması kadın i&ccedil;in acı, rahatsızlık ve zahmetler taşısa da şefkatli Allah&rsquo;ın kadınlara y&ouml;nelik l&uuml;tuflarındandır. Bu kanın &ccedil;ıkması kadın sağlığında &ccedil;ok etkilidir; &ouml;yle ki erginlik yaşından sonra ve yaşlanmadan &ouml;nce kadınsal &acirc;detin olmayışı kadın sağlığının negatif oluşuna ve onun tedavi edilmesi gerektiğine delalet eder; zira bu kan bedenden &ccedil;ıkmazsa ve kadın cenini beslemeyi gerektiren hamile halde de olmazsa, kadın damarlarında kanın varlığı onun sağlığı i&ccedil;in &ccedil;ok tehlikeli olacaktır. Ama kadınlar i&ccedil;in şiddetli acılar ve diğer sorunlar ile birlikte olan bu faydalı ve hayat bahşeden &ccedil;ıkış, madde d&uuml;nyası ve tabiatın bir gereğidir; zira her zaman geceyi g&uuml;nd&uuml;z, faydayı zarar, huzuru zorluk, mutluluğu mutsuzluk ve sevinci h&uuml;z&uuml;n ile birlikte kılan şey, tabiat ve madde &acirc;leminin bu kanunudur ve madde d&uuml;nyası ve tabiatta bunların birbirinden ayrılması m&uuml;mk&uuml;n değildir. Madde d&uuml;nyasında salt menfaat ve salt zevk (zorluk, meşakkat ve acı olmaksızın) beklentisi i&ccedil;inde olmamalıyız; zira b&ouml;yle bir beklenti ne rasyonel ve ne de pratiktir.</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Bakara, 222.</p>\r\n\r\n<p>\r\n	[2] Tefsir-i Numune, c. 2, s. 138-139.</p>\r\n','Adet kanının kaynağı, rahim damarlarının sıkışması ve kanla dolması, ardından onun salgısının pıhtılaşması ve mevcut kanların akışıdır. Kadının adet g&ouml;rme kanı, sağlıklı bir kadının beden sisteminin yapısı ve işleyişinin gereğidir ve onda kadın i&ccedil;in bulunan acı, rahatsızlık ve zahmetlere rağmen, kanın &ccedil;ıkması şefkatli olan y&uuml;ce Allah&rsquo;ın kadınlara olan l&uuml;tuflarından biridir. Ama kadınlar i&ccedil;in şiddetli acı ve diğer sorunlarla birlikte olan bu &ccedil;ıkış, maddi d&uuml;nya ve tabiatın gereğidir. Zira her zaman geceyi g&uuml;nd&uuml;z, faydayı zarar, huzuru zorluk, mutluluğu mutsuzluk ve sevinci h&uuml;z&uuml;n ile birlikte kılan şey tabiat ve madde &acirc;leminin bu kanunudur. Bunların maddi d&uuml;nya ve tabiatta birbirinden ayrılması m&uuml;mk&uuml;n değildir. Dikkat edilirse ayet sadece bu kan akmasının meşakkate neden olduğunu buyurmaktadır; Allah&rsquo;ın kadınların acı &ccedil;ekmesi i&ccedil;in b&ouml;yle bir sistemi planlamış olması ise s&ouml;z konusu değildir.&nbsp;&nbsp;','&nbsp;Bu sorunun sorulmasının nedeni, ilgili ayetin manasının doğru anlaşılmamasıdır. Meselenin hakikatinin aydınlanması i&ccedil;in ayeti, manasını ve tefsirini beraberce g&ouml;zden ge&ccedil;ireceğiz. Y&uuml;ce Allah bu ayette ş&ouml;yle buyurmaktadır: &ldquo;Sana kadınların ay h&acirc;lini sorarlar. De ki: &ldquo;O bir ezadır (rahatsızlıktır). Ay h&acirc;linde kadınlardan uzak durun. Temizleninceye kadar onlara yaklaşmayın. Temizlendikleri vakit, Allah&rsquo;ın size emrettiği yerden onlara yaklaşın. Ş&uuml;phesiz Allah &ccedil;ok t&ouml;vbe edenleri sever, &ccedil;ok temizlenenleri sever.&rdquo;[1] Bu ayet adet halindeyken kadınlar ile cinsel ilişkiye girmekten sakınma h&uuml;km&uuml;n&uuml;n felsefesini beyan etmektedir; zira b&ouml;yle bir durumda cinsel ilişkiye girmek, nefrete sebep olmakla birlikte, bug&uuml;n tıbbın da ispat ettiği &uuml;zere bir&ccedil;ok zararlara neden olmaktadır. Erkek ve kadının akim olması, cinsel hastalıklar mikrobunun gelişmesi i&ccedil;in ortam oluşması, kadının cinsel organının iltihap tutması, erkeğin cinsel organı i&ccedil;ine kirli kanın girmesi ve tıp kitaplarında belirtilmiş olan hususlar bu kabildendir.&nbsp; Bundan dolayı doktorlar bu durumda olan kadınlar ile cinsel ilişkiye girmeyi yasaklamıştırlar. &Ouml;te taraftan bu kanın akması ve &ccedil;ıkması kadınları i&ccedil;in şiddetli bir meşakkat ve acıyı beraberinde getirir. Adet g&ouml;rme kanının ortaya &ccedil;ıkmasının sebebi, rahim damarlarının daralması ve kanla dolması, ardından salgısının pıhtılaşması ve mevcut kanların akışıdır. Aylık adet g&ouml;rme esnasında dışarıya atılan kan, her ay muhtemel bir ceninin beslenmesi i&ccedil;in rahmin i&ccedil;indeki damarlarda toplanan kandır; zira kadın rahmi her ay bir tohum &uuml;retir ve onunla eş zamanlı olarak rahmin i&ccedil;indeki damarlar hazır hale gelerek embriyoyu beslemek i&ccedil;in kanla dolar. Eğer tohumun rahme girdiği bu esnada erkeğin embriyosu olan sperma orada bulunursa, embriyo ve cenin şekillenir ve rahmin damarlarındaki mevcut kanlar onu beslemek i&ccedil;in kullanılır. Aksi takdirde rahim salgısının pıhtılaşması neticesinde ve damar duvarlarının yarılması neticesinde, mevcut kan dışarıya &ccedil;ıkar ve bu adet g&ouml;rme kanıdır. Burada bu haldeyken cinsel ilişkinin yasak olmasına dair başka bir delil elde edilmektedir; zira kadın rahmi bu kanları dışarıya atarken embriyoyu kabul etmek i&ccedil;in hi&ccedil;bir tabii hazırlık taşımaz ve bu y&uuml;zden ondan zarar g&ouml;r&uuml;r.[2] Bundan dolayı kadınsal adet g&ouml;rme kanı, sağlıklı bir kadının beden sisteminin yapı ve işleyişinin gereğidir ve ondan kanın &ccedil;ıkması kadın i&ccedil;in acı, rahatsızlık ve zahmetler taşısa da şefkatli Allah&rsquo;ın kadınlara y&ouml;nelik l&uuml;tuflarındandır. Bu kanın &ccedil;ıkması kadın sağlığında &ccedil;ok etkilidir; &ouml;yle ki erginlik yaşından sonra ve yaşlanmadan &ouml;nce kadınsal &acirc;detin olmayışı kadın sağlığının negatif oluşuna ve onun tedavi edilmesi gerektiğine delalet eder; zira bu kan bedenden &ccedil;ıkmazsa ve kadın cenini beslemeyi gerektiren hamile halde de olmazsa, kadın damarlarında kanın varlığı onun sağlığı i&ccedil;in &ccedil;ok tehlikeli olacaktır. Ama kadınlar i&ccedil;in şiddetli acılar ve diğer sorunlar ile birlikte olan bu faydalı ve hayat bahşeden &ccedil;ıkış, madde d&uuml;nyası ve tabiatın bir gereğidir; zira her zaman geceyi g&uuml;nd&uuml;z, faydayı zarar, huzuru zorluk, mutluluğu mutsuzluk ve sevinci h&uuml;z&uuml;n ile birlikte kılan şey, tabiat ve madde &acirc;leminin bu kanunudur ve madde d&uuml;nyası ve tabiatta bunların birbirinden ayrılması m&uuml;mk&uuml;n değildir. Madde d&uuml;nyasında salt menfaat ve salt zevk (zorluk, meşakkat ve acı olmaksızın) beklentisi i&ccedil;inde olmamalıyız; zira b&ouml;yle bir beklenti ne rasyonel ve ne de pratiktir.\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Bakara, 222.\r\n\r\n\r\n	[2] Tefsir-i Numune, c. 2, s. 138-139.'),(277,'tr274','<p>\r\n	<br />\r\n	&nbsp;Muhterem taklit mercilerinin sermayenin humusu hakkındaki g&ouml;r&uuml;ş&uuml; şudur:</p>\r\n\r\n<p>\r\n	Eğer bir kimse bir sermaye edinirse ve bu sermayenin humusunu vermesi durumunda kalan kısmıyla bir işe girişemezse ki bu sermayeyle ge&ccedil;inmeyi istiyorsa bu sermayenin humusunu vermeli midir?</p>\r\n\r\n<p>\r\n	T&uuml;m merciler (Ayetullah Vahit ve Ayetullah Safi dışında): Eğer onun humusunu &ouml;demekle (her ne kadar taksit şeklinde olsa bile), ge&ccedil;imini sağlayamayacak olursa, humusu yoktur.[1]</p>\r\n\r\n<p>\r\n	Ayetullah Vahit ve Ayetullah Safi: Humusu vardır, ama şer&rsquo;i h&acirc;kim ile bunu &ccedil;&ouml;zebilir.[2]</p>\r\n\r\n<p>\r\n	Ayetullah Nuri, Tebrizi ve Behcet: Yaşamın idare etmek i&ccedil;in gerek duyulan sermaye miktarının humusu yoktur, ama bundan fazlasının humusu vardır.[3]</p>\r\n\r\n<p>\r\n	Ama humusu verilmiş parayla bu arsayı almışsanız veya humus yılından sonra satın almışsanız ve gelecek humus yılından &ouml;nce elden &ccedil;ıkarırsanız, arsanın humusu olmaz. Ama her haliyle humus yılına dek kalırsa ondan elde edilen karın humusu vardır.</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] İmam Humeyni, İstiftaat, c: 1, s: 35; Mekarim, İstiftaat, c: 2, s: 543; Fazıl, Camiu&rsquo;l Mesail, c: 1, s: 765; Sistani, Minhacu&rsquo;s Salihin, c: 1, s: 1219; El- Mesailu&rsquo;l Muntehebe, M 588; Defteri Ayetullah Hamanei.</p>\r\n\r\n<p>\r\n	[2] Defteri Ayetullah Safi ve Vahit.</p>\r\n\r\n<p>\r\n	[3] Nuri, İstiftaat, c: 1, s: 271; Behcet, Tovzihi&rsquo;l Mesail, Mesele 1401; Tebrizi, Et Tagligatu ala&rsquo;l Minhacu&rsquo;s Salihin, Kitabu&rsquo;l Humus, Mesele 32.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','','&nbsp;Muhterem taklit mercilerinin sermayenin humusu hakkındaki g&ouml;r&uuml;ş&uuml; şudur:\r\n\r\n\r\n	Eğer bir kimse bir sermaye edinirse ve bu sermayenin humusunu vermesi durumunda kalan kısmıyla bir işe girişemezse ki bu sermayeyle ge&ccedil;inmeyi istiyorsa bu sermayenin humusunu vermeli midir?\r\n\r\n\r\n	T&uuml;m merciler (Ayetullah Vahit ve Ayetullah Safi dışında): Eğer onun humusunu &ouml;demekle (her ne kadar taksit şeklinde olsa bile), ge&ccedil;imini sağlayamayacak olursa, humusu yoktur.[1]\r\n\r\n\r\n	Ayetullah Vahit ve Ayetullah Safi: Humusu vardır, ama şer&rsquo;i h&acirc;kim ile bunu &ccedil;&ouml;zebilir.[2]\r\n\r\n\r\n	Ayetullah Nuri, Tebrizi ve Behcet: Yaşamın idare etmek i&ccedil;in gerek duyulan sermaye miktarının humusu yoktur, ama bundan fazlasının humusu vardır.[3]\r\n\r\n\r\n	Ama humusu verilmiş parayla bu arsayı almışsanız veya humus yılından sonra satın almışsanız ve gelecek humus yılından &ouml;nce elden &ccedil;ıkarırsanız, arsanın humusu olmaz. Ama her haliyle humus yılına dek kalırsa ondan elde edilen karın humusu vardır.\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] İmam Humeyni, İstiftaat, c: 1, s: 35; Mekarim, İstiftaat, c: 2, s: 543; Fazıl, Camiu&rsquo;l Mesail, c: 1, s: 765; Sistani, Minhacu&rsquo;s Salihin, c: 1, s: 1219; El- Mesailu&rsquo;l Muntehebe, M 588; Defteri Ayetullah Hamanei.\r\n\r\n\r\n	[2] Defteri Ayetullah Safi ve Vahit.\r\n\r\n\r\n	[3] Nuri, İstiftaat, c: 1, s: 271; Behcet, Tovzihi&rsquo;l Mesail, Mesele 1401; Tebrizi, Et Tagligatu ala&rsquo;l Minhacu&rsquo;s Salihin, Kitabu&rsquo;l Humus, Mesele 32.\r\n\r\n\r\n	&nbsp;',''),(278,'tr273','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Ehlibeyt rivayetleri esasınca namazda &acirc;min s&ouml;z&uuml;n&uuml; s&ouml;ylemek caiz değildir ve bunu s&ouml;ylemek namazın ge&ccedil;ersiz olmasına neden olur. Artı, caiz olmaması delile ihtiya&ccedil; duymaz; yani namaz ibadetsel bir fiil olduğundan ve insanın kendi tarafından namaza bir şey eklenemeyeceğinden, eğer şeriat tarafından bir şeyin caiz oluşu ispatlanmazsa, bunun kendi caiz olmamanın en sağlam delilidir. Namazda esas olan şey,&nbsp; bir şeyin eklenmesinin caiz olmayışıdır. İhtiyat, namaz kılan şahsın b&ouml;yle bir şey yapmamasını gerektirir; zira namaz kılan şahıs &acirc;min dediği vakit doğru bir iş yaptığına mutmain olmaz, oysaki amin demediğinde bunun tersi ge&ccedil;erlidir.&nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Şia ve Ehlis&uuml;nnet arasındaki ihtilaflı konulardan biri, Hamd suresinden sonra namazda &acirc;min s&ouml;z&uuml;n&uuml; s&ouml;ylemektir. Burada namazda &acirc;min s&ouml;z&uuml;n&uuml; s&ouml;ylemeyi destekleyenlerin g&ouml;r&uuml;ş&uuml; ile aşina olduktan ve bunu a&ccedil;ıkladıktan sonra Hz Peygamber&rsquo;in namazını belirten rivayetler eşliğinde onu inceleyecek ve eleştireceğiz ve ardından Şia&rsquo;nın g&ouml;r&uuml;ş&uuml;n&uuml; beyan edeceğiz. &Acirc;min s&ouml;z&uuml;n&uuml; s&ouml;ylemeyle ilgili ihtilaf namazda olması ve namazın da ibadetlerden sayılması nedeniyle birka&ccedil; noktayı hatırlatmak gerekli g&ouml;r&uuml;lmektedir:</p>\r\n\r\n<p>\r\n	A. İslam şeriatında farz ve m&uuml;stehap ibadetler belirgin ve belirli bir &ccedil;er&ccedil;eve i&ccedil;indedir; yani ibadetlerin nicel ve nitel olarak yapılma şekli şeriat ve din tarafından bize ulaşan tarzladır. Bizim hi&ccedil;bir şekilde ibadetleri azaltma veya &ccedil;oğaltma hakkımız bulunmamaktadır ve herkesin kendi d&uuml;ş&uuml;nce ve isteği esasınca ibadetlerin niteliği i&ccedil;in bir tarz benimsemesi m&uuml;mk&uuml;n değildir. Bu h&uuml;k&uuml;m namaza &ouml;zg&uuml; değildir ve oru&ccedil;, abdest, teyemm&uuml;m ve nakledilmiş dualar[1] gibi her ibadeti i&ccedil;erir.[2]</p>\r\n\r\n<p>\r\n	B. M&uuml;sl&uuml;manlar &acirc;min s&ouml;zc&uuml;ğ&uuml;n&uuml;n namazın bir c&uuml;z&uuml; olmadığı hususunda hemfikirdir.[3] Bu y&uuml;zden namazda &acirc;min s&ouml;zc&uuml;ğ&uuml;n&uuml; s&ouml;ylemenin meşruiyetine ve caiz olduğuna inananların ispata ihtiyacı vardır; zira esas namazda &acirc;min s&ouml;ylemenin caiz olmayışıdır ve bunu ispat etmek i&ccedil;in delile ihtiyacımız vardır. Bu ispatlanmazsa, onu s&ouml;ylemek haram ve bidat olur ve bu da namazın ge&ccedil;ersiz olmasına neden teşkil eder.</p>\r\n\r\n<p>\r\n	Namazda &acirc;min rivayetleri aktarıcı a&ccedil;ısından iki kısımdır:</p>\r\n\r\n<p>\r\n	1. Senet zincirinde Ebu Hureyre&rsquo;nin bulunduğu rivayetler. Tıpkı şu rivayet gibi: Hz Peygamber&rsquo;den ş&ouml;yle nakledildiği belirtilmiştir: Cemaat imamı &ldquo;Veleddallin&rdquo; s&ouml;ylediğinde &acirc;min deyiniz; &ccedil;&uuml;nk&uuml; melekler &acirc;min derler. O halde her kimin &acirc;mini meleklerin &acirc;mini ile birlikte olursa ge&ccedil;miş t&uuml;m g&uuml;nahları bağışlanır.[4]&nbsp;&nbsp; Bu kısım rivayetler, Ebu Hureyre&rsquo;nin senet silsilesinde bulunması nedeniyle hi&ccedil;bir itibar taşımaz.[5]&nbsp; Ali (a.s) onun hakkında ş&ouml;yle buyurmuştur: İnsanlar arasında Peygamber hakkında en yalancı şahıs Ebu Hureyre&rsquo;dir.[6]</p>\r\n\r\n<p>\r\n	2. Hamid bin Abdurrahman bin Ebi Leyla, İbni Udey, Abdulcabbar bin Vail, Suheyl bin Ebi Salih, A&rsquo;la bin Abdurrahman ve Talha bin Amr&rsquo;ın ravisi olduğu hadisler. Bunların hi&ccedil;birinde hadis kabul etmek i&ccedil;in gerekli şartlar bulunmamaktadır; zira&nbsp; Hamid bin Abdurrahman bin Ebi Leyla sağlam bir hafızaya sahip değildi ve zayıf idi. İbni Udey&rsquo;de me&ccedil;hul idi.&nbsp; Abdulcabbar bin Vail babasından nakledemez; &ccedil;&uuml;nk&uuml; o babasının &ouml;l&uuml;m&uuml;nden altı ay sonra doğmuştur bu y&uuml;zden rivayet kesiktir. Suheyl bin Ebi Salih ve A&rsquo;la bin Abdurrahman hakkında da Ebu Hatem ş&ouml;yle demektedir: Onların hadisleri yazılır ama h&uuml;cceti bulunmaz. Talha bin Amr ise metruk ve hadisi de &ccedil;ok zayıftır.[7] Hadis senetlerinde bulunan bu zayıf ve g&uuml;venilir olmayan bireylerin varlığında bu hadislere g&uuml;venilemez ve onlarla amel edilmez.</p>\r\n\r\n<p>\r\n	Bazıları namazda &acirc;min s&ouml;zc&uuml;ğ&uuml;n&uuml; s&ouml;ylemeyi ş&ouml;yle gerek&ccedil;elendirmişlerdir: &Acirc;min s&ouml;zc&uuml;ğ&uuml; &ldquo;İhdine&rsquo;s Sıratel M&uuml;stakim&rdquo; c&uuml;mlesinin dua olması nedeniyle s&ouml;ylenir. Bu gerek&ccedil;enin yanıtında ş&ouml;yle s&ouml;ylemek gerekir: Bu tabir dua niyetiyle dua olmaz, ama okuyucunun niyeti dua değil okumaktır. Eğer &ldquo;Rabbena &rdquo; gibi her duayı okurken dua niyetinde bulunmak caiz olsaydı, her duanın ardından &acirc;min s&ouml;ylemek gerekli olurdu. Oysaki hi&ccedil; kimse bu hususa inanmamaktadır.[8]&nbsp; Artı daha &ouml;nceden de belirtildiği gibi, namaz belirlenmiş ibadetlerdendir. Namaz kılarken okumada dua niyetinde bulunmak varsayılsa bile yine de &acirc;min s&ouml;ylemek caiz olmaz; zira esasen ibadetsel (belirlenmiş) hususlarda şer&rsquo;i izin olmaksızın azaltma veya &ccedil;oğaltmada bulunmak bidat ve haramdır. &Ccedil;&uuml;nk&uuml; bu kelime (&acirc;min) Kur&rsquo;an&rsquo;ın bir c&uuml;z&uuml; değildir ve aynı şekilde bağımsız bir dua da sayılmamaktadır. Bundan dolayı Kur&rsquo;an ve dua dairesi dışında bulunan diğer kelimeler gibidir. &ldquo;İnsanların s&ouml;z&uuml;n&uuml;n namaza eklenmesi doğru değildir&rdquo;[9] diye Hz. Peygamber&rsquo;in buyurduğu hadis, bizi bu işten men etmektedir; zira b&ouml;yle bir durumda bu Allah&rsquo;ın kelamı olmayacak, insan s&ouml;z&uuml; olacaktır. Eğer bir kimse &acirc;min s&ouml;zc&uuml;ğ&uuml;n&uuml;n Allah&rsquo;ın isimlerinden olduğunu iddia edecek olursa, onu Allah&rsquo;ın isimleri arasında bulmamızın gerekli olacağını s&ouml;ylerdik ve bulmamız durumunda ya &Acirc;min diye hitap ederdik. Oysaki hi&ccedil; kimse &acirc;min s&ouml;zc&uuml;ğ&uuml;n&uuml;n ilahi isimlerden olduğunu s&ouml;ylememiştir.[10]</p>\r\n\r\n<p>\r\n	Hz Peygamber&rsquo;in Namazı:</p>\r\n\r\n<p>\r\n	Kuşkusuz M&uuml;sl&uuml;manlığın h&uuml;k&uuml;mlerinin muteber kaynaklarından birisi, Hz. Peygamber&rsquo;in s&uuml;nnetidir (s&ouml;z, fiil ve tutum). Bundan dolayı herkesin kabul ettiği bir yoldan Hz. Peygamber&rsquo;in &acirc;min s&ouml;zc&uuml;ğ&uuml;n&uuml; s&ouml;ylediği veya s&ouml;ylemediği ispatlanacak olursa, bu bizim i&ccedil;in h&uuml;ccet olur ve onunla amel etmemiz gerekir. Ehlis&uuml;nnet &acirc;lim, ravi ve hadis&ccedil;ileri hadis kitaplarında Hz. Peygamber&rsquo;in namazını nakletmişlerdir ve biz aynı nakledileni beyan ediyoruz: Muhammed bin &Ouml;mer bin A&rsquo;ta ş&ouml;yle demektedir: İ&ccedil;lerinde Ebu Katede&rsquo;nin de olduğu on sahabenin arasındayken Ebu Hamid Saidi&rsquo;den ş&ouml;yle s&ouml;ylediğini duydum: Size Peygamberin namazının nasıl olduğunu bildireyim mi? Onlar, sen ne bizden fazla Peygamber&rsquo;i takip etmişsin ve ne de bizden &ouml;nce onun sahabesiydin, bunu nasıl yapacaksın diye s&ouml;ylediler!? O, evet doğru s&ouml;yl&uuml;yorsunuz dedi ve ardından Hz. Peygamber namaz kılarken iki elini başına yaklaştırır ve tekbir s&ouml;ylerdi. Sabit ve istikrarlı bir şekilde namazı kıraat ederdi. Sonra ellerini başlarının yanına kaldırarak tekbir s&ouml;ylerdi. Ardından r&uuml;k&ucirc;a gider ve iki elinin avu&ccedil;larını dizlerinin &uuml;st&uuml;ne koyardı. Sonra durur ardından &ldquo;سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ&rdquo; (Semi Allah-u limen hamide) diyerek başını r&uuml;k&ucirc;dan kaldırırdı. Ardından iki elini başına doğru kaldırarak ve k&acirc;mil bir sekilde durarak &ldquo;اللَّهُ أَکْبَرُ&rdquo; (Allah-u Ekber) derdi. Sonra yere eğilir ve secde ederdi. İki eli yanında bulunur bir vaziyette başını kaldırır ve sol ayağı &uuml;zerine otururdu. Secdeye giderken ayak parmaklarını a&ccedil;ardı. Ardından Allah-u Ekber der, başını kaldırır ve yeniden sol ayağı &uuml;zerine otururdu. Doğrulduktan ve durgunlaştıktan sonra diğer rek&acirc;tı bu şekilde kılardı. İki rek&acirc;tı tamamladıktan sonra iki elleri başının yanlarında olduğu bir halde tekbir s&ouml;ylerdi. Nitekim namaza başladığında da tekbir s&ouml;ylerdi. Bu şekilde namazın kalan kısmını kılardı. Son rek&acirc;tta ise sol ayağını geriye &ccedil;eker ve onun &uuml;zerine otururdu. Ashap sen doğru s&ouml;yledin, Peygamber b&ouml;yle namaz kılardı dedi.[11]</p>\r\n\r\n<p>\r\n	Noktalar</p>\r\n\r\n<p>\r\n	Bu hadiste birka&ccedil; noktanın &uuml;zerinde durulması gerekmektedir:</p>\r\n\r\n<p>\r\n	1. Hamid Allah Resul&uuml;&rsquo;ne uymada ve onunla yoldaşlık yapmada onlardan ileride olmaması nedeniyle doğal olarak kendilerinin hassas olmasına yol a&ccedil;mıştır.</p>\r\n\r\n<p>\r\n	2. Hz. Peygamber&rsquo;in namazını g&ouml;stereceğini s&ouml;ylemesi nedeniyle, Peygamber&rsquo;in sahabelerinin daha fazla bir dikkat g&ouml;stermeleri gerekiyordu.</p>\r\n\r\n<p>\r\n	3. Biz bu betimlenen durumdan namazın t&uuml;m detaylarına işaret edildiğini g&ouml;zlemliyoruz.</p>\r\n\r\n<p>\r\n	Bu y&uuml;zden bu noktalar, mukaddimeler ve Şii ve Ehlis&uuml;nnet kaynaklarında Hz. Peygamber&rsquo;in namazı nasıl kıldığımı g&ouml;r&uuml;yorsanız o şekilde kılınız[12] diye buyurmasına binaen, eğer Ebu Hamid Allah Resul&uuml;&rsquo;n&uuml;n namazına bir şey eklemiş veya ondan bir şey eksiltmiş olsaydı, kesinlikle onlar susmayacak ve onu bilgilendireceklerdi. Bu y&uuml;zden biz Ebu Hamid&rsquo;in Hz Peygamberin namazını anlatırken &acirc;min s&ouml;zc&uuml;ğ&uuml; hakkında bir şey s&ouml;ylemediğini ve diğer taraftan diğer sahabelerin de ona b&ouml;yle bir şeyi hatırlatmadıklarını ve onun hakkında herhangi bir şeye işaret etmediklerini g&ouml;zlemliyorsak, kesinlikle Hz. Peygamberin namazda &acirc;min s&ouml;ylemediğini ve Hz. Peygamberin bu amelinin bizim i&ccedil;in h&uuml;ccet olduğunu s&ouml;yleyebiliriz. Buna ek olarak, Hz. Peygamber (s.a.a) ş&ouml;yle buyurmuştur: Hamdı okuduktan sonra &acirc;min s&ouml;ylemek caiz değildir.[13] İmam Sadık (a.s) ş&ouml;yle buyurmuştur: Cemaat namazında cemaat imamı Hamd suresini okurken, &acirc;min demeyiniz.[14] Bu hadis ve delillerle ek olarak merhum Saduk ş&ouml;yle bir rivayet nakletmektedir: Namazda &acirc;min s&ouml;ylemek, Hıristiyanların ayinlerinden iktibas edilmiştir.[15] Bundan dolayı namaz ibadetsel ve belirlenmiş bir husus olduğundan ve &acirc;min namazın bir c&uuml;z&uuml; sayılmadığından, İmamiye &acirc;limlerinin fetvasına g&ouml;re Hamd&rsquo;dan sonra &acirc;min s&ouml;ylemek haramdır ve namazı ge&ccedil;ersiz kılar.[16]</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1] Yunus b. Abdurrahman, Abdullah b. Sinan&rsquo;dan aktardığı &uuml;zere İmam Sadık (a.s) ş&ouml;yle buyurmuştur: Yakın zamanda i&ccedil;inde bir ş&uuml;pheyle karşılaşacaksınız, bunu halletmek i&ccedil;in ne ilminiz ve ne de onu halledebilecek bir imam olacaktır. Şaşkına d&ouml;neceksiniz. Bu t&uuml;r ş&uuml;phelerden kurtulmayı isteyen bireyler, boğulma duasını okumalıdır. Ben boğulma duası nedir diye sordum. İmam: &laquo;یا اللَّه یا رحمان یا رحیم، یا مقلب القلوب ثبت قلبى على دینک&raquo; diye dua edeceksiniz diye buyurdu. Ben &laquo;یا مقلب القلوب و الابصار ثبت قلبى على دینک&raquo; dedim. İmam, Allah kalpleri ve g&ouml;zleri değiştirendir, ama tıpkı benim okuduğum şekilde oku ve&nbsp; &laquo;یا مقلب القلوب ثبّت قلبى على دینک&raquo; s&ouml;yle dedi. (İbrahim b. Ali Amıli Kef&rsquo;emi, el-Beledu&rsquo;l-Emin, Taş baskısı, s. 24.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	[2] Bu hususta bu sitedeki 17836. (Site: tr17484) sayılı &ldquo;Amin Veya Elhamdulillah S&ouml;ylemek&rdquo; başlığa m&uuml;racaat ediniz.</p>\r\n\r\n<p>\r\n	[3] Muhammed Reşit Rıza, Tefsiru&rsquo;l Kur&rsquo;ani&rsquo;l Kerim (Tefsiri El- Minar), c: 1, s: 39, Naşir Daru&rsquo;l Marif berayi &ccedil;ap ve neşr, Beyrut &ndash; L&uuml;bnan, &ouml;apı dovvum.</p>\r\n\r\n<p>\r\n	[4] Beyzavi, Nasıru&rsquo;d Din Ebu&rsquo;l Hayr Abdullah bin &Ouml;mer, Envaru&rsquo;t Tenzil ve Esraru&rsquo;t Te&rsquo;vil, c: 1, s: 32, Daru İhyau&rsquo;t Turasu&rsquo;l Arabi, Beyrut, 1418 h.k.</p>\r\n\r\n<p>\r\n	[5]Ebu Hureyre Abdurrahman b. Zahr Dusi (H.K 22-59): Sekiz y&uuml;z sahabe ve tabii ondan hadis nakletmiştir. &Ouml;mer, kendi hilafet d&ouml;neminde Ebu Hureyre&rsquo;yi Bahreyn&rsquo;e atamış, lakin şahsiyetinin zayıf ve yumuşak olması nedeniyle onu g&ouml;revinden uzaklaştırmıştır. O, daha &ccedil;ok Medine&rsquo;de s&uuml;kunet etmiştir. Takiyuddin Sebeki, &ldquo;Ebu Hureyre&rsquo;nin Fetvaları&rdquo; adlı bir risale yazmış ve Abdulh&uuml;seyin Şerefuddin de &ldquo;onun hayatı hakkında &ldquo;Ebu Hureyre&quot; kitabını kaleme almıştır. .(الاعلام 4/ 80، 81)</p>\r\n\r\n<p>\r\n	H&uuml;cceti, Esbabu&rsquo;n Nuzul, s: 216.</p>\r\n\r\n<p>\r\n	[6] İbni Ebi&rsquo;l Hadid Mutezili, İzzu&rsquo;d Din ebu Hamid, Şerhi Nehc&uuml;&rsquo;l Belağa, c: 4, s: 68, Naşir Kitaphanei umumiyi Ayetullah Mer&rsquo;aşi Necefi, 1337, &ccedil;apı evvel.</p>\r\n\r\n<p>\r\n	[7] Sultani, Abdu&rsquo;l Emir, Hukmu&rsquo;t Te&rsquo;min fi&rsquo;s Salat, Naşir Mecme&rsquo;i Cihaniyi Ehlibeyt, &ccedil;apı dovvum.</p>\r\n\r\n<p>\r\n	[8] Sebzevari, Ali Mu&rsquo;min Kummi, Camiu&rsquo;l Hılaf ve&rsquo;l Vifak beyne&rsquo;l İmamiyye ve beyne Eimmeti&rsquo;l Hicaz ve&rsquo;l Irak, Naşir Zemine Sazanı Zuhuru İmam-ı Asr (a.s), 1421 h.k, &ccedil;apı evvel, Kum.</p>\r\n\r\n<p>\r\n	[9] İsferayni, ebu&rsquo;l Muzaffer Şahfur bin Tahir, Tacu&rsquo;t Teracim fi Tefsiri&rsquo;l Kur&rsquo;an-i&rsquo;l E&rsquo;acim, Mukaddime, s: 20, Naşir İntişaratı ilmi ve ferhengi, Tahran, 1375 h.ş, &ccedil;apı evvel; Şehid Sani, Zeynu&rsquo;d Din bin Ali bin Ahmed Amuli, Rovzu&rsquo;l cenan fi şerhi irşadi&rsquo;l ezhan, s: 331, M&uuml;essesei A&rsquo;lul Beyt (a.s), &ccedil;apı evvel, Kum.</p>\r\n\r\n<p>\r\n	[10] İbni şehri Aşub, Mazenderani, Muhammed bin Ali, M&uuml;teşabihi&rsquo;l Kur&rsquo;an ve muhtelifi, c: 2, s: 170, Naşir İntişaratı Biydar, Kum, 1410 h.k, &ccedil;apı evvel.</p>\r\n\r\n<p>\r\n	[11] S&uuml;neni Ebu Davud, Bab-ı İftitahu&rsquo;s Salat, c: 2, s: 391, hadis 627, Mu&rsquo;gıu&rsquo;l İslam, http://www.al-islam.com, (El &ndash;Mektebetu&rsquo;ş Şamile); S&uuml;neni İbni Mace, Bab-ı İtmamu&rsquo;s Salat, c: 3, s: 355, Mu&rsquo;gıu&rsquo;l İslam, http://www.al-islam.com, (El &ndash;Mektebetu&rsquo;ş Şamile); Beyhaki, S&uuml;neni K&uuml;bra, c: 2, s: 72, site http://www.al-islam.com, (El &ndash;Mektebetu&rsquo;ş Şamile); S&uuml;neni Darımi, Bab-ı Sıfatı Namazı Resulullah, c: 4, s: 165, Mu&rsquo;gıu Vezareti&rsquo;l Ovgafı&rsquo;l Mısriye, http://www.islamic-council.com, (El &ndash;Mektebetu&rsquo;ş Şamile); Sahihi ibni Habban, Bab-ı Sıfatu&rsquo;s Salat, c: 8, s: 243, Mu&rsquo;gıu Camiu&rsquo;l Hadis, http://www.alsunnah.com, (El &ndash;Mektebetu&rsquo;ş Şamile).</p>\r\n\r\n<p>\r\n	[12] Beyhaki, Es- S&uuml;nenu&rsquo;l K&uuml;bra, c: 2, s: 345; S&uuml;neni Ed- Darı Gutni, Mu&rsquo;gıu Vezareti&rsquo;l Ovgafı&rsquo;l Mısriye,&nbsp; http://www.islamic-council.com, (El &ndash;Mektebetu&rsquo;ş Şamile); Sahihi ibni Habban, Bab-ı Sıfatu&rsquo;s Salat, c: 1, s: 314; M&uuml;snedi Şafii, c: 1, s: 223, site Camiu&rsquo;l Hadis, http://www.alsunnah.com, Mektebetu&rsquo;ş Şamile); Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c: 82, s: 279, &ccedil;apı m&uuml;essesei El- Vefa, Beyrut &ndash; L&uuml;bnan, 1404 h.k.</p>\r\n\r\n<p>\r\n	[13] Saduk, Men la Yehzeruhu&rsquo;l Fakih, c: 1, s: 390, İntişaratı camiayı m&uuml;derrisin, Kum, 1413 h.k.</p>\r\n\r\n<p>\r\n	[14] Kuleyni, El- Kafi, c: 3, s: 313, &ccedil;apı Daru&rsquo;l Kutubu İslamiye, Tahran, 1365 h.ş; Tusi, El- İstibsar, c: 1, s: 318, Daru&rsquo;l Kutubu İslamiye, Tahran, 1390 h.k; Tusi, Tehzibu&rsquo;l Ahkam, c: 2, s: 74, Daru&rsquo;l Kutubu İslamiye, Tahran, 1365 h.ş.</p>\r\n\r\n<p>\r\n	[15] Saduk, Men la Yehzeruhu&rsquo;l Fakih, c: 1, s: 390.</p>\r\n\r\n<p>\r\n	[16] Hilli, Hasan bin Yusuf bin Mutahharı Esedi, Tezkiretu&rsquo;l Fukeha (&ccedil;apı cedid), c: 3, s: 162, M&uuml;essesetu A&rsquo;lul Beyt (a.s), &ccedil;apı evvel, Kum, İran, Muhakkık ve Musahhıh: Guruhu Pezuheş M&uuml;essesetu A&rsquo;lul Beyt (a.s); Tusi, Muhammed bin Hasan, El- Hılaf, c: 1, s: 332, Derteri İntişaratı İslamiyi vabeste bi camayı muderrisini hovzei ilmiyeyi Kum, 1407 h.k, &ccedil;apı evvel, Kum, İran, Muhakkık/ Muasahhıh: Şeyh Ali Horasani &ndash; Seyit Cevat Şehristani &ndash; Şeyh Mehdi Taha Necef &ndash; Şeyh M&uuml;cteba A&rsquo;ragi.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Ehlibeyt rivayetleri esasınca namazda &acirc;min s&ouml;z&uuml;n&uuml; s&ouml;ylemek caiz değildir ve bunu s&ouml;ylemek namazın ge&ccedil;ersiz olmasına neden olur. Artı, caiz olmaması delile ihtiya&ccedil; duymaz; yani namaz ibadetsel bir fiil olduğundan ve insanın kendi tarafından namaza bir şey eklenemeyeceğinden, eğer şeriat tarafından bir şeyin caiz oluşu ispatlanmazsa, bunun kendi caiz olmamanın en sağlam delilidir. Namazda esas olan şey,&nbsp; bir şeyin eklenmesinin caiz olmayışıdır. İhtiyat, namaz kılan şahsın b&ouml;yle bir şey yapmamasını gerektirir; zira namaz kılan şahıs &acirc;min dediği vakit doğru bir iş yaptığına mutmain olmaz, oysaki amin demediğinde bunun tersi ge&ccedil;erlidir.&nbsp;','&nbsp;Şia ve Ehlis&uuml;nnet arasındaki ihtilaflı konulardan biri, Hamd suresinden sonra namazda &acirc;min s&ouml;z&uuml;n&uuml; s&ouml;ylemektir. Burada namazda &acirc;min s&ouml;z&uuml;n&uuml; s&ouml;ylemeyi destekleyenlerin g&ouml;r&uuml;ş&uuml; ile aşina olduktan ve bunu a&ccedil;ıkladıktan sonra Hz Peygamber&rsquo;in namazını belirten rivayetler eşliğinde onu inceleyecek ve eleştireceğiz ve ardından Şia&rsquo;nın g&ouml;r&uuml;ş&uuml;n&uuml; beyan edeceğiz. &Acirc;min s&ouml;z&uuml;n&uuml; s&ouml;ylemeyle ilgili ihtilaf namazda olması ve namazın da ibadetlerden sayılması nedeniyle birka&ccedil; noktayı hatırlatmak gerekli g&ouml;r&uuml;lmektedir:\r\n\r\n\r\n	A. İslam şeriatında farz ve m&uuml;stehap ibadetler belirgin ve belirli bir &ccedil;er&ccedil;eve i&ccedil;indedir; yani ibadetlerin nicel ve nitel olarak yapılma şekli şeriat ve din tarafından bize ulaşan tarzladır. Bizim hi&ccedil;bir şekilde ibadetleri azaltma veya &ccedil;oğaltma hakkımız bulunmamaktadır ve herkesin kendi d&uuml;ş&uuml;nce ve isteği esasınca ibadetlerin niteliği i&ccedil;in bir tarz benimsemesi m&uuml;mk&uuml;n değildir. Bu h&uuml;k&uuml;m namaza &ouml;zg&uuml; değildir ve oru&ccedil;, abdest, teyemm&uuml;m ve nakledilmiş dualar[1] gibi her ibadeti i&ccedil;erir.[2]\r\n\r\n\r\n	B. M&uuml;sl&uuml;manlar &acirc;min s&ouml;zc&uuml;ğ&uuml;n&uuml;n namazın bir c&uuml;z&uuml; olmadığı hususunda hemfikirdir.[3] Bu y&uuml;zden namazda &acirc;min s&ouml;zc&uuml;ğ&uuml;n&uuml; s&ouml;ylemenin meşruiyetine ve caiz olduğuna inananların ispata ihtiyacı vardır; zira esas namazda &acirc;min s&ouml;ylemenin caiz olmayışıdır ve bunu ispat etmek i&ccedil;in delile ihtiyacımız vardır. Bu ispatlanmazsa, onu s&ouml;ylemek haram ve bidat olur ve bu da namazın ge&ccedil;ersiz olmasına neden teşkil eder.\r\n\r\n\r\n	Namazda &acirc;min rivayetleri aktarıcı a&ccedil;ısından iki kısımdır:\r\n\r\n\r\n	1. Senet zincirinde Ebu Hureyre&rsquo;nin bulunduğu rivayetler. Tıpkı şu rivayet gibi: Hz Peygamber&rsquo;den ş&ouml;yle nakledildiği belirtilmiştir: Cemaat imamı &ldquo;Veleddallin&rdquo; s&ouml;ylediğinde &acirc;min deyiniz; &ccedil;&uuml;nk&uuml; melekler &acirc;min derler. O halde her kimin &acirc;mini meleklerin &acirc;mini ile birlikte olursa ge&ccedil;miş t&uuml;m g&uuml;nahları bağışlanır.[4]&nbsp;&nbsp; Bu kısım rivayetler, Ebu Hureyre&rsquo;nin senet silsilesinde bulunması nedeniyle hi&ccedil;bir itibar taşımaz.[5]&nbsp; Ali (a.s) onun hakkında ş&ouml;yle buyurmuştur: İnsanlar arasında Peygamber hakkında en yalancı şahıs Ebu Hureyre&rsquo;dir.[6]\r\n\r\n\r\n	2. Hamid bin Abdurrahman bin Ebi Leyla, İbni Udey, Abdulcabbar bin Vail, Suheyl bin Ebi Salih, A&rsquo;la bin Abdurrahman ve Talha bin Amr&rsquo;ın ravisi olduğu hadisler. Bunların hi&ccedil;birinde hadis kabul etmek i&ccedil;in gerekli şartlar bulunmamaktadır; zira&nbsp; Hamid bin Abdurrahman bin Ebi Leyla sağlam bir hafızaya sahip değildi ve zayıf idi. İbni Udey&rsquo;de me&ccedil;hul idi.&nbsp; Abdulcabbar bin Vail babasından nakledemez; &ccedil;&uuml;nk&uuml; o babasının &ouml;l&uuml;m&uuml;nden altı ay sonra doğmuştur bu y&uuml;zden rivayet kesiktir. Suheyl bin Ebi Salih ve A&rsquo;la bin Abdurrahman hakkında da Ebu Hatem ş&ouml;yle demektedir: Onların hadisleri yazılır ama h&uuml;cceti bulunmaz. Talha bin Amr ise metruk ve hadisi de &ccedil;ok zayıftır.[7] Hadis senetlerinde bulunan bu zayıf ve g&uuml;venilir olmayan bireylerin varlığında bu hadislere g&uuml;venilemez ve onlarla amel edilmez.\r\n\r\n\r\n	Bazıları namazda &acirc;min s&ouml;zc&uuml;ğ&uuml;n&uuml; s&ouml;ylemeyi ş&ouml;yle gerek&ccedil;elendirmişlerdir: &Acirc;min s&ouml;zc&uuml;ğ&uuml; &ldquo;İhdine&rsquo;s Sıratel M&uuml;stakim&rdquo; c&uuml;mlesinin dua olması nedeniyle s&ouml;ylenir. Bu gerek&ccedil;enin yanıtında ş&ouml;yle s&ouml;ylemek gerekir: Bu tabir dua niyetiyle dua olmaz, ama okuyucunun niyeti dua değil okumaktır. Eğer &ldquo;Rabbena &rdquo; gibi her duayı okurken dua niyetinde bulunmak caiz olsaydı, her duanın ardından &acirc;min s&ouml;ylemek gerekli olurdu. Oysaki hi&ccedil; kimse bu hususa inanmamaktadır.[8]&nbsp; Artı daha &ouml;nceden de belirtildiği gibi, namaz belirlenmiş ibadetlerdendir. Namaz kılarken okumada dua niyetinde bulunmak varsayılsa bile yine de &acirc;min s&ouml;ylemek caiz olmaz; zira esasen ibadetsel (belirlenmiş) hususlarda şer&rsquo;i izin olmaksızın azaltma veya &ccedil;oğaltmada bulunmak bidat ve haramdır. &Ccedil;&uuml;nk&uuml; bu kelime (&acirc;min) Kur&rsquo;an&rsquo;ın bir c&uuml;z&uuml; değildir ve aynı şekilde bağımsız bir dua da sayılmamaktadır. Bundan dolayı Kur&rsquo;an ve dua dairesi dışında bulunan diğer kelimeler gibidir. &ldquo;İnsanların s&ouml;z&uuml;n&uuml;n namaza eklenmesi doğru değildir&rdquo;[9] diye Hz. Peygamber&rsquo;in buyurduğu hadis, bizi bu işten men etmektedir; zira b&ouml;yle bir durumda bu Allah&rsquo;ın kelamı olmayacak, insan s&ouml;z&uuml; olacaktır. Eğer bir kimse &acirc;min s&ouml;zc&uuml;ğ&uuml;n&uuml;n Allah&rsquo;ın isimlerinden olduğunu iddia edecek olursa, onu Allah&rsquo;ın isimleri arasında bulmamızın gerekli olacağını s&ouml;ylerdik ve bulmamız durumunda ya &Acirc;min diye hitap ederdik. Oysaki hi&ccedil; kimse &acirc;min s&ouml;zc&uuml;ğ&uuml;n&uuml;n ilahi isimlerden olduğunu s&ouml;ylememiştir.[10]\r\n\r\n\r\n	Hz Peygamber&rsquo;in Namazı:\r\n\r\n\r\n	Kuşkusuz M&uuml;sl&uuml;manlığın h&uuml;k&uuml;mlerinin muteber kaynaklarından birisi, Hz. Peygamber&rsquo;in s&uuml;nnetidir (s&ouml;z, fiil ve tutum). Bundan dolayı herkesin kabul ettiği bir yoldan Hz. Peygamber&rsquo;in &acirc;min s&ouml;zc&uuml;ğ&uuml;n&uuml; s&ouml;ylediği veya s&ouml;ylemediği ispatlanacak olursa, bu bizim i&ccedil;in h&uuml;ccet olur ve onunla amel etmemiz gerekir. Ehlis&uuml;nnet &acirc;lim, ravi ve hadis&ccedil;ileri hadis kitaplarında Hz. Peygamber&rsquo;in namazını nakletmişlerdir ve biz aynı nakledileni beyan ediyoruz: Muhammed bin &Ouml;mer bin A&rsquo;ta ş&ouml;yle demektedir: İ&ccedil;lerinde Ebu Katede&rsquo;nin de olduğu on sahabenin arasındayken Ebu Hamid Saidi&rsquo;den ş&ouml;yle s&ouml;ylediğini duydum: Size Peygamberin namazının nasıl olduğunu bildireyim mi? Onlar, sen ne bizden fazla Peygamber&rsquo;i takip etmişsin ve ne de bizden &ouml;nce onun sahabesiydin, bunu nasıl yapacaksın diye s&ouml;ylediler!? O, evet doğru s&ouml;yl&uuml;yorsunuz dedi ve ardından Hz. Peygamber namaz kılarken iki elini başına yaklaştırır ve tekbir s&ouml;ylerdi. Sabit ve istikrarlı bir şekilde namazı kıraat ederdi. Sonra ellerini başlarının yanına kaldırarak tekbir s&ouml;ylerdi. Ardından r&uuml;k&ucirc;a gider ve iki elinin avu&ccedil;larını dizlerinin &uuml;st&uuml;ne koyardı. Sonra durur ardından &ldquo;سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ&rdquo; (Semi Allah-u limen hamide) diyerek başını r&uuml;k&ucirc;dan kaldırırdı. Ardından iki elini başına doğru kaldırarak ve k&acirc;mil bir sekilde durarak &ldquo;اللَّهُ أَکْبَرُ&rdquo; (Allah-u Ekber) derdi. Sonra yere eğilir ve secde ederdi. İki eli yanında bulunur bir vaziyette başını kaldırır ve sol ayağı &uuml;zerine otururdu. Secdeye giderken ayak parmaklarını a&ccedil;ardı. Ardından Allah-u Ekber der, başını kaldırır ve yeniden sol ayağı &uuml;zerine otururdu. Doğrulduktan ve durgunlaştıktan sonra diğer rek&acirc;tı bu şekilde kılardı. İki rek&acirc;tı tamamladıktan sonra iki elleri başının yanlarında olduğu bir halde tekbir s&ouml;ylerdi. Nitekim namaza başladığında da tekbir s&ouml;ylerdi. Bu şekilde namazın kalan kısmını kılardı. Son rek&acirc;tta ise sol ayağını geriye &ccedil;eker ve onun &uuml;zerine otururdu. Ashap sen doğru s&ouml;yledin, Peygamber b&ouml;yle namaz kılardı dedi.[11]\r\n\r\n\r\n	Noktalar\r\n\r\n\r\n	Bu hadiste birka&ccedil; noktanın &uuml;zerinde durulması gerekmektedir:\r\n\r\n\r\n	1. Hamid Allah Resul&uuml;&rsquo;ne uymada ve onunla yoldaşlık yapmada onlardan ileride olmaması nedeniyle doğal olarak kendilerinin hassas olmasına yol a&ccedil;mıştır.\r\n\r\n\r\n	2. Hz. Peygamber&rsquo;in namazını g&ouml;stereceğini s&ouml;ylemesi nedeniyle, Peygamber&rsquo;in sahabelerinin daha fazla bir dikkat g&ouml;stermeleri gerekiyordu.\r\n\r\n\r\n	3. Biz bu betimlenen durumdan namazın t&uuml;m detaylarına işaret edildiğini g&ouml;zlemliyoruz.\r\n\r\n\r\n	Bu y&uuml;zden bu noktalar, mukaddimeler ve Şii ve Ehlis&uuml;nnet kaynaklarında Hz. Peygamber&rsquo;in namazı nasıl kıldığımı g&ouml;r&uuml;yorsanız o şekilde kılınız[12] diye buyurmasına binaen, eğer Ebu Hamid Allah Resul&uuml;&rsquo;n&uuml;n namazına bir şey eklemiş veya ondan bir şey eksiltmiş olsaydı, kesinlikle onlar susmayacak ve onu bilgilendireceklerdi. Bu y&uuml;zden biz Ebu Hamid&rsquo;in Hz Peygamberin namazını anlatırken &acirc;min s&ouml;zc&uuml;ğ&uuml; hakkında bir şey s&ouml;ylemediğini ve diğer taraftan diğer sahabelerin de ona b&ouml;yle bir şeyi hatırlatmadıklarını ve onun hakkında herhangi bir şeye işaret etmediklerini g&ouml;zlemliyorsak, kesinlikle Hz. Peygamberin namazda &acirc;min s&ouml;ylemediğini ve Hz. Peygamberin bu amelinin bizim i&ccedil;in h&uuml;ccet olduğunu s&ouml;yleyebiliriz. Buna ek olarak, Hz. Peygamber (s.a.a) ş&ouml;yle buyurmuştur: Hamdı okuduktan sonra &acirc;min s&ouml;ylemek caiz değildir.[13] İmam Sadık (a.s) ş&ouml;yle buyurmuştur: Cemaat namazında cemaat imamı Hamd suresini okurken, &acirc;min demeyiniz.[14] Bu hadis ve delillerle ek olarak merhum Saduk ş&ouml;yle bir rivayet nakletmektedir: Namazda &acirc;min s&ouml;ylemek, Hıristiyanların ayinlerinden iktibas edilmiştir.[15] Bundan dolayı namaz ibadetsel ve belirlenmiş bir husus olduğundan ve &acirc;min namazın bir c&uuml;z&uuml; sayılmadığından, İmamiye &acirc;limlerinin fetvasına g&ouml;re Hamd&rsquo;dan sonra &acirc;min s&ouml;ylemek haramdır ve namazı ge&ccedil;ersiz kılar.[16]\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1] Yunus b. Abdurrahman, Abdullah b. Sinan&rsquo;dan aktardığı &uuml;zere İmam Sadık (a.s) ş&ouml;yle buyurmuştur: Yakın zamanda i&ccedil;inde bir ş&uuml;pheyle karşılaşacaksınız, bunu halletmek i&ccedil;in ne ilminiz ve ne de onu halledebilecek bir imam olacaktır. Şaşkına d&ouml;neceksiniz. Bu t&uuml;r ş&uuml;phelerden kurtulmayı isteyen bireyler, boğulma duasını okumalıdır. Ben boğulma duası nedir diye sordum. İmam: &laquo;یا اللَّه یا رحمان یا رحیم، یا مقلب القلوب ثبت قلبى على دینک&raquo; diye dua edeceksiniz diye buyurdu. Ben &laquo;یا مقلب القلوب و الابصار ثبت قلبى على دینک&raquo; dedim. İmam, Allah kalpleri ve g&ouml;zleri değiştirendir, ama tıpkı benim okuduğum şekilde oku ve&nbsp; &laquo;یا مقلب القلوب ثبّت قلبى على دینک&raquo; s&ouml;yle dedi. (İbrahim b. Ali Amıli Kef&rsquo;emi, el-Beledu&rsquo;l-Emin, Taş baskısı, s. 24.&nbsp; &nbsp;\r\n\r\n\r\n	[2] Bu hususta bu sitedeki 17836. (Site: tr17484) sayılı &ldquo;Amin Veya Elhamdulillah S&ouml;ylemek&rdquo; başlığa m&uuml;racaat ediniz.\r\n\r\n\r\n	[3] Muhammed Reşit Rıza, Tefsiru&rsquo;l Kur&rsquo;ani&rsquo;l Kerim (Tefsiri El- Minar), c: 1, s: 39, Naşir Daru&rsquo;l Marif berayi &ccedil;ap ve neşr, Beyrut &ndash; L&uuml;bnan, &ouml;apı dovvum.\r\n\r\n\r\n	[4] Beyzavi, Nasıru&rsquo;d Din Ebu&rsquo;l Hayr Abdullah bin &Ouml;mer, Envaru&rsquo;t Tenzil ve Esraru&rsquo;t Te&rsquo;vil, c: 1, s: 32, Daru İhyau&rsquo;t Turasu&rsquo;l Arabi, Beyrut, 1418 h.k.\r\n\r\n\r\n	[5]Ebu Hureyre Abdurrahman b. Zahr Dusi (H.K 22-59): Sekiz y&uuml;z sahabe ve tabii ondan hadis nakletmiştir. &Ouml;mer, kendi hilafet d&ouml;neminde Ebu Hureyre&rsquo;yi Bahreyn&rsquo;e atamış, lakin şahsiyetinin zayıf ve yumuşak olması nedeniyle onu g&ouml;revinden uzaklaştırmıştır. O, daha &ccedil;ok Medine&rsquo;de s&uuml;kunet etmiştir. Takiyuddin Sebeki, &ldquo;Ebu Hureyre&rsquo;nin Fetvaları&rdquo; adlı bir risale yazmış ve Abdulh&uuml;seyin Şerefuddin de &ldquo;onun hayatı hakkında &ldquo;Ebu Hureyre&quot; kitabını kaleme almıştır. .(الاعلام 4/ 80، 81)\r\n\r\n\r\n	H&uuml;cceti, Esbabu&rsquo;n Nuzul, s: 216.\r\n\r\n\r\n	[6] İbni Ebi&rsquo;l Hadid Mutezili, İzzu&rsquo;d Din ebu Hamid, Şerhi Nehc&uuml;&rsquo;l Belağa, c: 4, s: 68, Naşir Kitaphanei umumiyi Ayetullah Mer&rsquo;aşi Necefi, 1337, &ccedil;apı evvel.\r\n\r\n\r\n	[7] Sultani, Abdu&rsquo;l Emir, Hukmu&rsquo;t Te&rsquo;min fi&rsquo;s Salat, Naşir Mecme&rsquo;i Cihaniyi Ehlibeyt, &ccedil;apı dovvum.\r\n\r\n\r\n	[8] Sebzevari, Ali Mu&rsquo;min Kummi, Camiu&rsquo;l Hılaf ve&rsquo;l Vifak beyne&rsquo;l İmamiyye ve beyne Eimmeti&rsquo;l Hicaz ve&rsquo;l Irak, Naşir Zemine Sazanı Zuhuru İmam-ı Asr (a.s), 1421 h.k, &ccedil;apı evvel, Kum.\r\n\r\n\r\n	[9] İsferayni, ebu&rsquo;l Muzaffer Şahfur bin Tahir, Tacu&rsquo;t Teracim fi Tefsiri&rsquo;l Kur&rsquo;an-i&rsquo;l E&rsquo;acim, Mukaddime, s: 20, Naşir İntişaratı ilmi ve ferhengi, Tahran, 1375 h.ş, &ccedil;apı evvel; Şehid Sani, Zeynu&rsquo;d Din bin Ali bin Ahmed Amuli, Rovzu&rsquo;l cenan fi şerhi irşadi&rsquo;l ezhan, s: 331, M&uuml;essesei A&rsquo;lul Beyt (a.s), &ccedil;apı evvel, Kum.\r\n\r\n\r\n	[10] İbni şehri Aşub, Mazenderani, Muhammed bin Ali, M&uuml;teşabihi&rsquo;l Kur&rsquo;an ve muhtelifi, c: 2, s: 170, Naşir İntişaratı Biydar, Kum, 1410 h.k, &ccedil;apı evvel.\r\n\r\n\r\n	[11] S&uuml;neni Ebu Davud, Bab-ı İftitahu&rsquo;s Salat, c: 2, s: 391, hadis 627, Mu&rsquo;gıu&rsquo;l İslam, http://www.al-islam.com, (El &ndash;Mektebetu&rsquo;ş Şamile); S&uuml;neni İbni Mace, Bab-ı İtmamu&rsquo;s Salat, c: 3, s: 355, Mu&rsquo;gıu&rsquo;l İslam, http://www.al-islam.com, (El &ndash;Mektebetu&rsquo;ş Şamile); Beyhaki, S&uuml;neni K&uuml;bra, c: 2, s: 72, site http://www.al-islam.com, (El &ndash;Mektebetu&rsquo;ş Şamile); S&uuml;neni Darımi, Bab-ı Sıfatı Namazı Resulullah, c: 4, s: 165, Mu&rsquo;gıu Vezareti&rsquo;l Ovgafı&rsquo;l Mısriye, http://www.islamic-council.com, (El &ndash;Mektebetu&rsquo;ş Şamile); Sahihi ibni Habban, Bab-ı Sıfatu&rsquo;s Salat, c: 8, s: 243, Mu&rsquo;gıu Camiu&rsquo;l Hadis, http://www.alsunnah.com, (El &ndash;Mektebetu&rsquo;ş Şamile).\r\n\r\n\r\n	[12] Beyhaki, Es- S&uuml;nenu&rsquo;l K&uuml;bra, c: 2, s: 345; S&uuml;neni Ed- Darı Gutni, Mu&rsquo;gıu Vezareti&rsquo;l Ovgafı&rsquo;l Mısriye,&nbsp; http://www.islamic-council.com, (El &ndash;Mektebetu&rsquo;ş Şamile); Sahihi ibni Habban, Bab-ı Sıfatu&rsquo;s Salat, c: 1, s: 314; M&uuml;snedi Şafii, c: 1, s: 223, site Camiu&rsquo;l Hadis, http://www.alsunnah.com, Mektebetu&rsquo;ş Şamile); Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c: 82, s: 279, &ccedil;apı m&uuml;essesei El- Vefa, Beyrut &ndash; L&uuml;bnan, 1404 h.k.\r\n\r\n\r\n	[13] Saduk, Men la Yehzeruhu&rsquo;l Fakih, c: 1, s: 390, İntişaratı camiayı m&uuml;derrisin, Kum, 1413 h.k.\r\n\r\n\r\n	[14] Kuleyni, El- Kafi, c: 3, s: 313, &ccedil;apı Daru&rsquo;l Kutubu İslamiye, Tahran, 1365 h.ş; Tusi, El- İstibsar, c: 1, s: 318, Daru&rsquo;l Kutubu İslamiye, Tahran, 1390 h.k; Tusi, Tehzibu&rsquo;l Ahkam, c: 2, s: 74, Daru&rsquo;l Kutubu İslamiye, Tahran, 1365 h.ş.\r\n\r\n\r\n	[15] Saduk, Men la Yehzeruhu&rsquo;l Fakih, c: 1, s: 390.\r\n\r\n\r\n	[16] Hilli, Hasan bin Yusuf bin Mutahharı Esedi, Tezkiretu&rsquo;l Fukeha (&ccedil;apı cedid), c: 3, s: 162, M&uuml;essesetu A&rsquo;lul Beyt (a.s), &ccedil;apı evvel, Kum, İran, Muhakkık ve Musahhıh: Guruhu Pezuheş M&uuml;essesetu A&rsquo;lul Beyt (a.s); Tusi, Muhammed bin Hasan, El- Hılaf, c: 1, s: 332, Derteri İntişaratı İslamiyi vabeste bi camayı muderrisini hovzei ilmiyeyi Kum, 1407 h.k, &ccedil;apı evvel, Kum, İran, Muhakkık/ Muasahhıh: Şeyh Ali Horasani &ndash; Seyit Cevat Şehristani &ndash; Şeyh Mehdi Taha Necef &ndash; Şeyh M&uuml;cteba A&rsquo;ragi.\r\n\r\n\r\n	&nbsp;'),(279,'tr272','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İslam&rsquo;ın başlangıcında kısa bir s&uuml;reliğine men edilmiş ve yasaklanmış olan hususlardan biri de kabirleri ziyaret etmek idi. Bu yasaklamanın değişik delilleri vardır. İslam toplumunun nicel ve nitel olarak gelişip b&uuml;y&uuml;mesiyle bu hususa değinmek i&ccedil;in uygun bir atmosfer oluştu. Bunun i&ccedil;in Hz Peygamber (s.a.a) bir m&uuml;ddet sonra kabirleri ziyaret etmenin caiz olduğunu ilan etti ve kabirleri ziyaret etmenin nitelik ve adabını M&uuml;sl&uuml;manlara &ouml;ğretti.&nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Tarihsel delil ve karineler ve de Kur&rsquo;an ve s&uuml;nnetteki bulgular esasınca kabirleri ziyaret etmek meselesi İslam&rsquo;dan &ouml;nceki bir &ccedil;ok &uuml;mmet arasında değişik şekillerde mevcut idi. Tarih boyunca bir&ccedil;ok ulus ve millet arasında b&uuml;y&uuml;k şahsiyetlerin ve &ouml;zel fertlerin anısını diri tutmak i&ccedil;in kullanılagelen ara&ccedil;lardan biri de bu şahıslar i&ccedil;in kabir inşa etmek ve onları ziyaret etmek idi. Değişik uygarlıklar arasında bug&uuml;ne dek d&uuml;nyanın değişik b&ouml;lgelerinde Yunanistan, İran ve eski Mısır gibi &uuml;lkelerde azim ve g&ouml;rkemli yapıtlarla karşılaşmaktayız ki bunlar peygamberler, padişahlar ve o d&ouml;nemdeki şahsiyetlerin defin edildikleri yerlerden ibaret olup zaman i&ccedil;erisinde ziyaretg&acirc;ha ve bazen de bazı dinlerin takip&ccedil;ileri nezdinde ibadet ve dua alanlarına d&ouml;n&uuml;şt&uuml;r&uuml;lm&uuml;şt&uuml;r. Bazı rivayetler de peygamberler ve başka şahıslara ibadet edildiğini veya onların kabirlerini mescit ve namaz mek&acirc;nı karar kılındığını aktarmaktadır. Bazı Yahudi ve Hıristiyanlar bu kabildendir.[1]&nbsp;&nbsp; Kur&rsquo;an-ı Kerim Kehf ashabı kıssası hadisesinde ve halk tarafından onların cesetlerinin bulunması hadisesinde eski uluslar arasında yaygın olan bir hakikate işaret etmektedir. Bu, &ouml;zel şahsiyetleri anmak i&ccedil;in anıt inşa etmekten ibarettir. İlgili ayet Ashab-ı Kehf&rsquo;e nasıl saygı duyulacağı hakkında halkın arasındaki ihtilafa işaret etmektedir; bazıları bir bina inşa etmeyi ve bazıları ise onların kabirleri yanında bir mescit yapmayı &ouml;nermiştir. Kur&rsquo;an-ı Kerim bu iki &ouml;nerinin hi&ccedil;birisini yermemiştir.[2] Esasen bu &ouml;nerilerden maksat onlara saygı duymak ve kendilerini ziyaret etmek idi. Soru şudur: Bu husus yani kabirleri ziyaret etmek ve mezar yapmak M&uuml;sl&uuml;manlar arasında ne zaman başlamıştır? Bu, İslam&rsquo;ın doğuşuyla birlikte mi başlamıştır veya Peygamberin g&ouml;nderilişinden kısa bir s&uuml;re sonra mı yaygınlaşmıştır? Rivayetler ve tarihi veriler başlangı&ccedil;ta Hz Peygamberin kabir ziyaretlerini yasaklamış olduğunu bildirmektedir. Bu yasaklama bir takım neden ve sebeplerden dolayı ger&ccedil;ekleşmiş idi ve onların ortadan kalkmasıyla yasaklama da kalkmıştır. Bu kabir ziyaretlerinin caiz ve m&uuml;stehap olduğu neticesini getirmiştir. Hz Peygamber tarafından M&uuml;sl&uuml;manlara kabir ziyaretinin yasaklanmış olmasının nedenleriyle ilgili olarak birka&ccedil; delile işaret edilebilir:</p>\r\n\r\n<p>\r\n	1. S&ouml;ylenildiğine g&ouml;re İslam&rsquo;ın ilk yıllarında kabirlerin &ccedil;oğu ve belki de t&uuml;m&uuml; m&uuml;şrik ve putperestlere ait idi. İslam da onlar ile olan t&uuml;m ilişki ve bağları kesmiş idi. Bu bağlılıkların &ouml;rneklerinden biri de onların kabirlerini ziyaret etmek idi ve bunun Hz Peygamber tarafından yasaklanması gerekiyordu.[3]</p>\r\n\r\n<p>\r\n	2. Aynı şekilde halkın yeni M&uuml;sl&uuml;man olması ve İslam toplumun t&uuml;m cahili adet ve geleneklerden arınmaması, cahili d&ouml;nemdeki şekliyle kabirleri ziyaret etmeyi ve orada matem tutma gibi şeriat sınırları dışındaki bir takım davranışların ger&ccedil;ekleşme olasılığı bu iş i&ccedil;in uygun bir zemin oluşuncaya dek kabir ziyaretlerinin yasaklanmasına neden oldu.&nbsp; Bundan dolayı M&uuml;sl&uuml;manların kalplerinde İslam dininin &ouml;ğretilerinin yerleşmesi ve yer etmesiyle ve kabir ziyaretleri i&ccedil;in alt yapının oluşmasıyla Hz Peygamber tarafından yasağın kaldırılması ve kabir ziyaretlerinin tavsiye edilmesine tanıklık etmekteyiz. Bu meseleyi destekleyen şey, Allah Resul&uuml;n&uuml;n kabirleri nasıl ziyaret etmek gerektiğine dair s&ouml;zleridir. Allah Resul&uuml; ş&ouml;yle buyuruyor: Ben sizi kabirleri ziyaret etmekten men etmekteydim, ama şimdi kabirleri ziyaret edin, lakin uygun olmayan s&ouml;zler s&ouml;ylemeyin.[4]</p>\r\n\r\n<p>\r\n	3. Bir başka delilin de şu olduğu s&ouml;ylenebilir: İslam&rsquo;ın daha yeni bir fidan olduğu, ilk g&uuml;nlerini ge&ccedil;irdiği ve bazı a&ccedil;ılardan zayıf olduğu d&ouml;nemde kabirleri ziyaret etmek, M&uuml;sl&uuml;manları &ouml;lenleri hatırlamaya ve onların korkmasına ve cihattan ka&ccedil;masına neden teşkil edebilirdi. İslam&rsquo;ın g&uuml;&ccedil;lenmesiyle bu sorun bertaraf olmuş ve kabirleri ziyaret etmeye izin verilmiştir.[5]</p>\r\n\r\n<p>\r\n	Kabir Ziyaretleri Yasağı Hangi Tarihte ve Nasıl Kaldırıldı?</p>\r\n\r\n<p>\r\n	Kısa olarak belirtilenler &uuml;zere, Hz Peygamber başlangı&ccedil;ta kabir ziyaretlerini yasaklamıştı. Lakin bu yasak pek kalıcı olmamış ve alt yapının hazır hale gelmesiyle kaldırılmıştır. Hicri 7. Yılda Hudeybiye umresinde[6] Hz Peygamber değerli annesini ziyaret ettikten, kabrini onardıktan ve t&uuml;m M&uuml;sl&uuml;manları etki altında bırakacak şekilde mezarı başında ağladıktan sonra ş&ouml;yle buyurmuştur: Y&uuml;ce Allah Muhammed&rsquo;e annesini ziyaret etmeye izin vermiştir&hellip; Hz Peygamber s&ouml;zlerine devam ederek ş&ouml;yle buyurmuştur: Daha &ouml;nce sizi kabirleri ziyaret etmekten men etmiştim, lakin şimdi kabirleri ziyaret etmeye gidin&hellip;[7]</p>\r\n\r\n<p>\r\n	Kur&rsquo;an ve S&uuml;nnet&rsquo;in Bakışında Kabirleri Ziyaret Etmek</p>\r\n\r\n<p>\r\n	İnsanın maddi veya manevi olarak bağlılık duyduğu bir şahsı ziyaret etmesi temiz ruhlu insanların ilgi duyduğu hususlardandır. Bunun i&ccedil;in Kur&rsquo;an ve s&uuml;nnetin kabirleri ziyaret etmeyi bir şekilde teyit ettiğini g&ouml;zlemlemekteyiz. Kur&rsquo;an-ı Kerim&rsquo;in bazı yerlerinde İslam&rsquo;da ziyaret konusunun varlığına işaret eden konularla karşılaşmaktayız. Y&uuml;ce Allah bir ayette k&acirc;firlerin &uuml;zerine namaz kılmayı ve onların kabirlerini ziyaret etmeyi yasaklamıştır. M&uuml;fessirlerin belirttiğine g&ouml;re bu iki hususu yani k&acirc;firlere namaz kılmanın ve m&uuml;nafıkların kabrini ziyaret etmenin yasaklanması, bunun m&uuml;minler bağlamında iyi bir şey olduğunu g&ouml;stermektedir.[8] Hz Peygamber kabirleri ziyaret etmeyi emretmenin yanı sıra kendi ameliyle ve ziyaretin niteliğini &ouml;ğretmeyle ve de &ouml;l&uuml;lerle nasıl konuşmak gerektiğini &ouml;ğretmekle kabir ziyaretlerini meşrulaştırmaktaydı. Bu hususta bir takım rivayetler mevcuttur ve kısa olması i&ccedil;in sadece bu rivayetlerin iki tanesine işaret ediyoruz: Hz Peygamberin eşi Ayşe&rsquo;den nakledildiğine g&ouml;re Hz Peygamber bazı geceler Baki&rsquo;ye gitmekte ve ş&ouml;yle buyurmaktaydı: Bu diyar ehli olan m&uuml;min ve M&uuml;sl&uuml;manlara selam olsun, size vaat edilen şeyler ger&ccedil;ekleşti, Allah bizden &ouml;nce g&ouml;&ccedil;enlere ve bizden sonra g&ouml;&ccedil;eceklere rahmet etsin, biz de bu hızla size katılacağız. Aynı şekilde Ayşe&rsquo;den nakledildiği &uuml;zere Hz Peygamber ş&ouml;yle buyurmuştur: Cebrail benim yanıma geldi ve bana Allah sana Baki&rsquo;ye gidip ehli i&ccedil;in mağfiret dilemeni emrediyor diye buyurdu.[9]</p>\r\n\r\n<p>\r\n	Kabirleri ziyaret etmek bir&ccedil;ok ve &ouml;nemli yetiştirici ve ahlaki etkiyi i&ccedil;ermektedir ve Allah Resul&uuml; bu etkilerin bazılarına işaret etmiştir. Hz Peygamber ş&ouml;yle buyurmuştur: Kabirleri ziyaret ediniz; ş&uuml;phesiz kabirleri ziyaret etmek size ahireti hatırlatır.[10] T&uuml;m sınıfsal farklılıklar ile b&uuml;y&uuml;k insanlar topluluğunu barındıran, bir zamanlar yery&uuml;z&uuml;nde yaşamış olan ve sonra başka bir &acirc;leme g&ouml;&ccedil;en insanların kabirlerini m&uuml;şahede etmek, insanda hırs ve tamah ruhunu d&uuml;nyada azaltır ve hatta insan bu vesileyle d&uuml;nya hayatının hakikatine y&ouml;nelik bu yeni bakış a&ccedil;ısı vasıtasıyla davranışını değiştirebilir ve k&ouml;t&uuml;l&uuml;klerden sakınıp ahlaki değerlere y&ouml;nelebilir. Bundan dolayı Hz Peygamber kabirleri ziyaret etmenin bu kısım eserlerine işaret etmiş ve ş&ouml;yle buyurmuştur: Kabirleri ziyaret etmeye gidiniz ki bu ziyarette ibretler vardır.[11]&nbsp;&nbsp; İmam Rıza (a.s) ş&ouml;yle buyuruyor: Her kim m&uuml;min kardeşinin kabrini ziyaret eder, elini kabrinin &uuml;zerine koyar ve Kadir suresini yedi defa okursa, kıyamet g&uuml;n&uuml; azabından g&uuml;vende olur. Aynı şekilde ş&ouml;yle buyurmuştur: Her kim m&uuml;min kardeşinin kabrini ziyaret eder ve yedi defa Kadir suresini okuyacak olursa, y&uuml;ce Allah onun ve kabir sahibinin g&uuml;nahlarını bağışlar.[12] Hz Peygamber ve temiz imamları ziyaret etmek ve bu ziyaretlerin etkileri hakkında bir&ccedil;ok rivayet nakledilmiştir. Bunlardan biri de İmam H&uuml;seyin&rsquo;in Allah Resul&uuml;nden sizi ziyaret etmenin &ouml;d&uuml;l&uuml; nedir diye sorduğu sorudur. Hz Peygamber ş&ouml;yle buyurmuştur: Her kim beni veya babanı veya kardeşini veyahut seni ziyaret ederse ben kıyamet g&uuml;n&uuml; onunla g&ouml;r&uuml;şmeye gider ve onu g&uuml;nahlarından kurtarırım.[13] Bu, M&uuml;sl&uuml;manların kabirlerini ziyaret etmenin genel faydalarından bir numunedir. Dini şahsiyetlerin kabirlerini ziyaret etmek hakkında da birtakım toplumsal eserlere tanıklık etmekteyiz ve bunları hatırlatmak faydasız olmayacaktır. Azıcık bir dikkat ile d&uuml;nyada saygı duyulan ve genellikle m&uuml;minlerin ve M&uuml;sl&uuml;manların ekseriyetinin ziyaret ettiği kabirlerin genellikle &uuml;st&uuml;n ve ıslah edici şahsiyetlerin kabirleri olduğunu g&ouml;zlemleyeceğiz. Bu şahsiyetler &uuml;&ccedil; b&ouml;l&uuml;me ayrılır:</p>\r\n\r\n<p>\r\n	1. Semavi bir misyon taşıyan, bu misyonu iletme yolunda can ve mallarından ge&ccedil;en ve insanların hidayete ermesi yolunda bir&ccedil;ok zorluklar &ccedil;eken peygamberler ve dinsel &ouml;nderler.</p>\r\n\r\n<p>\r\n	2. Başkalarını aydınlatmak i&ccedil;in bir mum gibi yanmış bilgin ve d&uuml;ş&uuml;n&uuml;rler. Bu grup genellikle z&uuml;ht ve ge&ccedil;im sıkıntısıyla hayatlarını ge&ccedil;irmişlerdir. Bu grubun &ccedil;abalarının h&acirc;sılı değişik bilimsel alanlardaki &ouml;nemli ve &ccedil;eşitli kazanımlardır.</p>\r\n\r\n<p>\r\n	3. Halka zulmeden devletlerin zulm&uuml;nden usanmış olan ve zalim ve zorbaların zulm&uuml; karşısında ayaklanan ve insan haklarının saygınlığı ve uygulanmasını talep eden ve de adalet ağacını kendi kanlarıyla sulayan m&uuml;cahitler ve devrimciler.</p>\r\n\r\n<p>\r\n	Başlarında Hz Peygamber ve Masum imamların bulunduğu bu şahsiyetlerin kabirlerini ziyaret etmek, onların &ccedil;alışma ve &ccedil;abalarına y&ouml;nelik bir t&uuml;r kadirşinaslık ve aynı şekilde bu şahısları anma ve hatırlama k&uuml;lt&uuml;r&uuml;n&uuml; gelecek nesillere intikal ettirilmesidir. B&ouml;ylece bunun hak ve hidayet yolunda ve usul, değerler ve inan&ccedil;ları savunma mesirinde adım atan şahısların d&uuml;nyevi &ouml;d&uuml;l&uuml; olduğu bilinecektir.[14] Bu y&uuml;zden salihler ve b&uuml;y&uuml;k şahsiyetlerin kabirlerini ziyaret etmenin bir&ccedil;ok toplumsal etkileri olması nedeniyle, M&uuml;sl&uuml;man olmayan uluslar da kendi tarihlerinin etkili şahsiyetlerinin kabirlerini ziyaret etmeyi ve onları hatırlamada her zaman &ccedil;aba sarf etmişlerdir. Bu y&uuml;zden t&uuml;m d&uuml;nyada dini ve d&uuml;nyevi fark bulunmaksızın kendilerine saygı duyulan şahsiyetlere ait kabirlerin olduğunu g&ouml;zlemlemekteyiz; &ccedil;&uuml;nk&uuml; insan onları ziyaret etmeyi ve anımsamayı kendi vazifesi bilmekte ve bunu insanlığın taşıdığı bir g&ouml;rev addetmektedir. İnsan onları anarken yaptığı her şeyi sanki fıtratından ilham alarak yapar. Bundan dolayı kabirleri ziyaret etmek Kur&rsquo;an, s&uuml;nnet ve aklın teyit ettiği hususlardandır. Ve bunun insanın fıtri hususlarından olduğu s&ouml;ylenebilir; zira insan her zaman ilgi duyduğu insanları ziyaret etmeyi ve onlara saygı duymayı arzular. Kabirleri ziyaret etmek, d&uuml;nyevi faydalara ek olarak uhrevi faydalar da taşır. İslam &ouml;ğretilerinin yayılması ve dinsel ve inan&ccedil;sal kavramların idrak edilmesiyle, her zaman M&uuml;sl&uuml;manlar i&ccedil;in uhrevi faydaları da olan bu m&uuml;stehap amelin yapılması zemini oluşmuş ve bu caiz ve hatta m&uuml;stehap sayılmıştır.&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	İlgili başlıklar:</p>\r\n\r\n<p>\r\n	İmamların kabirlerini ziyaret etmenin felsefesi, 14186 (Site: tr13923).</p>\r\n\r\n<p>\r\n	İmam Hasan&rsquo;ı ziyaret etmenin sevabı, 20042 (Site: tr19345).</p>\r\n\r\n<p>\r\n	Allah&rsquo;ın evi ve imamları irade ve &ccedil;ağrılmayla ziyaret etmek, 14197 (Site: tr13981).</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1] Saduk, Muhammed bin Ali, Men la Yehzeruhu&rsquo;l Fakih, c: 1, s: 178, M&uuml;essesei neşri İslami, Kum, &ccedil;apı sevvum, 1413 h.k.</p>\r\n\r\n<p>\r\n	[2] Kehf Suresi, 21 ayet.</p>\r\n\r\n<p>\r\n	[3] Subhani, Cafer, El- Vahabiye fi&rsquo;l Mizan, s: 96.</p>\r\n\r\n<p>\r\n	[4] İhsayi, Muhammed bin Ali, Avaliu&rsquo;l Lai, c: 1, s: 45, İntişaratı Seyyid&uuml;&rsquo;ş Ş&uuml;heda (a.s), Kum, &ccedil;apı evvel, 1405 h.k.</p>\r\n\r\n<p>\r\n	[5] El- Vahabiye fi&rsquo;l Mizan, s: 96.</p>\r\n\r\n<p>\r\n	[6] İbni Sad, Et- Tabakatu&rsquo;l K&uuml;bra, c: 1, s: 94, Beyrut, Daru&rsquo;l Kutubu&rsquo;l İlmiye, &ccedil;apı evvel, 1410 h.k.</p>\r\n\r\n<p>\r\n	[7] Salihi Şamil, Subulu&rsquo;l Huda, c: 8, s: 384, Beyrut, Daru&rsquo;l Kutubu&rsquo;l İlmiye, &ccedil;apı evvel, 1414 h.k.</p>\r\n\r\n<p>\r\n	[8] Subhani, Cafer, Fi&rsquo;z Zilali&rsquo;t Tevhid, s: 241.</p>\r\n\r\n<p>\r\n	[9] Subhani, Cafer, Fi&rsquo;z Zilali&rsquo;t Tevhid, s: 244.</p>\r\n\r\n<p>\r\n	[10] Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c: 79, s: 169, M&uuml;essesetu El- Vefa, Beyrut &ndash; L&uuml;bnan, &ccedil;apı &ccedil;aharum, 1404 h.k.</p>\r\n\r\n<p>\r\n	[11] Feyzi Kaşani, Molla Muhsin, El- M&uuml;heccet&uuml;&rsquo;l Beyza, c: 9, s: 289, Neşri İslami, &ccedil;apı &ccedil;aharum, 1417 h.k.</p>\r\n\r\n<p>\r\n	[12] Atarudi, Azizullah, Menedi&rsquo;l İmam Rıza (a.s) c: 2, s: 254, Astanı Gudsi Rezevi, Meşhed, &ccedil;apı evvel, 1406 h.k.</p>\r\n\r\n<p>\r\n	[13] Saduk, Muhammed bin Ali, Men la Yehzeruhu&rsquo;l Fakih, c: 2, s: 577, M&uuml;essesei neşri İslami, Kum, &ccedil;apı sevvum, 1413 h.k.</p>\r\n\r\n<p>\r\n	[14] El- Vahabiye fi&rsquo;l Mizan, s: 103.</p>\r\n','İslam&rsquo;ın başlangıcında kısa bir s&uuml;reliğine men edilmiş ve yasaklanmış olan hususlardan biri de kabirleri ziyaret etmek idi. Bu yasaklamanın değişik delilleri vardır. İslam toplumunun nicel ve nitel olarak gelişip b&uuml;y&uuml;mesiyle bu hususa değinmek i&ccedil;in uygun bir atmosfer oluştu. Bunun i&ccedil;in Hz Peygamber (s.a.a) bir m&uuml;ddet sonra kabirleri ziyaret etmenin caiz olduğunu ilan etti ve kabirleri ziyaret etmenin nitelik ve adabını M&uuml;sl&uuml;manlara &ouml;ğretti.&nbsp;','&nbsp;Tarihsel delil ve karineler ve de Kur&rsquo;an ve s&uuml;nnetteki bulgular esasınca kabirleri ziyaret etmek meselesi İslam&rsquo;dan &ouml;nceki bir &ccedil;ok &uuml;mmet arasında değişik şekillerde mevcut idi. Tarih boyunca bir&ccedil;ok ulus ve millet arasında b&uuml;y&uuml;k şahsiyetlerin ve &ouml;zel fertlerin anısını diri tutmak i&ccedil;in kullanılagelen ara&ccedil;lardan biri de bu şahıslar i&ccedil;in kabir inşa etmek ve onları ziyaret etmek idi. Değişik uygarlıklar arasında bug&uuml;ne dek d&uuml;nyanın değişik b&ouml;lgelerinde Yunanistan, İran ve eski Mısır gibi &uuml;lkelerde azim ve g&ouml;rkemli yapıtlarla karşılaşmaktayız ki bunlar peygamberler, padişahlar ve o d&ouml;nemdeki şahsiyetlerin defin edildikleri yerlerden ibaret olup zaman i&ccedil;erisinde ziyaretg&acirc;ha ve bazen de bazı dinlerin takip&ccedil;ileri nezdinde ibadet ve dua alanlarına d&ouml;n&uuml;şt&uuml;r&uuml;lm&uuml;şt&uuml;r. Bazı rivayetler de peygamberler ve başka şahıslara ibadet edildiğini veya onların kabirlerini mescit ve namaz mek&acirc;nı karar kılındığını aktarmaktadır. Bazı Yahudi ve Hıristiyanlar bu kabildendir.[1]&nbsp;&nbsp; Kur&rsquo;an-ı Kerim Kehf ashabı kıssası hadisesinde ve halk tarafından onların cesetlerinin bulunması hadisesinde eski uluslar arasında yaygın olan bir hakikate işaret etmektedir. Bu, &ouml;zel şahsiyetleri anmak i&ccedil;in anıt inşa etmekten ibarettir. İlgili ayet Ashab-ı Kehf&rsquo;e nasıl saygı duyulacağı hakkında halkın arasındaki ihtilafa işaret etmektedir; bazıları bir bina inşa etmeyi ve bazıları ise onların kabirleri yanında bir mescit yapmayı &ouml;nermiştir. Kur&rsquo;an-ı Kerim bu iki &ouml;nerinin hi&ccedil;birisini yermemiştir.[2] Esasen bu &ouml;nerilerden maksat onlara saygı duymak ve kendilerini ziyaret etmek idi. Soru şudur: Bu husus yani kabirleri ziyaret etmek ve mezar yapmak M&uuml;sl&uuml;manlar arasında ne zaman başlamıştır? Bu, İslam&rsquo;ın doğuşuyla birlikte mi başlamıştır veya Peygamberin g&ouml;nderilişinden kısa bir s&uuml;re sonra mı yaygınlaşmıştır? Rivayetler ve tarihi veriler başlangı&ccedil;ta Hz Peygamberin kabir ziyaretlerini yasaklamış olduğunu bildirmektedir. Bu yasaklama bir takım neden ve sebeplerden dolayı ger&ccedil;ekleşmiş idi ve onların ortadan kalkmasıyla yasaklama da kalkmıştır. Bu kabir ziyaretlerinin caiz ve m&uuml;stehap olduğu neticesini getirmiştir. Hz Peygamber tarafından M&uuml;sl&uuml;manlara kabir ziyaretinin yasaklanmış olmasının nedenleriyle ilgili olarak birka&ccedil; delile işaret edilebilir:\r\n\r\n\r\n	1. S&ouml;ylenildiğine g&ouml;re İslam&rsquo;ın ilk yıllarında kabirlerin &ccedil;oğu ve belki de t&uuml;m&uuml; m&uuml;şrik ve putperestlere ait idi. İslam da onlar ile olan t&uuml;m ilişki ve bağları kesmiş idi. Bu bağlılıkların &ouml;rneklerinden biri de onların kabirlerini ziyaret etmek idi ve bunun Hz Peygamber tarafından yasaklanması gerekiyordu.[3]\r\n\r\n\r\n	2. Aynı şekilde halkın yeni M&uuml;sl&uuml;man olması ve İslam toplumun t&uuml;m cahili adet ve geleneklerden arınmaması, cahili d&ouml;nemdeki şekliyle kabirleri ziyaret etmeyi ve orada matem tutma gibi şeriat sınırları dışındaki bir takım davranışların ger&ccedil;ekleşme olasılığı bu iş i&ccedil;in uygun bir zemin oluşuncaya dek kabir ziyaretlerinin yasaklanmasına neden oldu.&nbsp; Bundan dolayı M&uuml;sl&uuml;manların kalplerinde İslam dininin &ouml;ğretilerinin yerleşmesi ve yer etmesiyle ve kabir ziyaretleri i&ccedil;in alt yapının oluşmasıyla Hz Peygamber tarafından yasağın kaldırılması ve kabir ziyaretlerinin tavsiye edilmesine tanıklık etmekteyiz. Bu meseleyi destekleyen şey, Allah Resul&uuml;n&uuml;n kabirleri nasıl ziyaret etmek gerektiğine dair s&ouml;zleridir. Allah Resul&uuml; ş&ouml;yle buyuruyor: Ben sizi kabirleri ziyaret etmekten men etmekteydim, ama şimdi kabirleri ziyaret edin, lakin uygun olmayan s&ouml;zler s&ouml;ylemeyin.[4]\r\n\r\n\r\n	3. Bir başka delilin de şu olduğu s&ouml;ylenebilir: İslam&rsquo;ın daha yeni bir fidan olduğu, ilk g&uuml;nlerini ge&ccedil;irdiği ve bazı a&ccedil;ılardan zayıf olduğu d&ouml;nemde kabirleri ziyaret etmek, M&uuml;sl&uuml;manları &ouml;lenleri hatırlamaya ve onların korkmasına ve cihattan ka&ccedil;masına neden teşkil edebilirdi. İslam&rsquo;ın g&uuml;&ccedil;lenmesiyle bu sorun bertaraf olmuş ve kabirleri ziyaret etmeye izin verilmiştir.[5]\r\n\r\n\r\n	Kabir Ziyaretleri Yasağı Hangi Tarihte ve Nasıl Kaldırıldı?\r\n\r\n\r\n	Kısa olarak belirtilenler &uuml;zere, Hz Peygamber başlangı&ccedil;ta kabir ziyaretlerini yasaklamıştı. Lakin bu yasak pek kalıcı olmamış ve alt yapının hazır hale gelmesiyle kaldırılmıştır. Hicri 7. Yılda Hudeybiye umresinde[6] Hz Peygamber değerli annesini ziyaret ettikten, kabrini onardıktan ve t&uuml;m M&uuml;sl&uuml;manları etki altında bırakacak şekilde mezarı başında ağladıktan sonra ş&ouml;yle buyurmuştur: Y&uuml;ce Allah Muhammed&rsquo;e annesini ziyaret etmeye izin vermiştir&hellip; Hz Peygamber s&ouml;zlerine devam ederek ş&ouml;yle buyurmuştur: Daha &ouml;nce sizi kabirleri ziyaret etmekten men etmiştim, lakin şimdi kabirleri ziyaret etmeye gidin&hellip;[7]\r\n\r\n\r\n	Kur&rsquo;an ve S&uuml;nnet&rsquo;in Bakışında Kabirleri Ziyaret Etmek\r\n\r\n\r\n	İnsanın maddi veya manevi olarak bağlılık duyduğu bir şahsı ziyaret etmesi temiz ruhlu insanların ilgi duyduğu hususlardandır. Bunun i&ccedil;in Kur&rsquo;an ve s&uuml;nnetin kabirleri ziyaret etmeyi bir şekilde teyit ettiğini g&ouml;zlemlemekteyiz. Kur&rsquo;an-ı Kerim&rsquo;in bazı yerlerinde İslam&rsquo;da ziyaret konusunun varlığına işaret eden konularla karşılaşmaktayız. Y&uuml;ce Allah bir ayette k&acirc;firlerin &uuml;zerine namaz kılmayı ve onların kabirlerini ziyaret etmeyi yasaklamıştır. M&uuml;fessirlerin belirttiğine g&ouml;re bu iki hususu yani k&acirc;firlere namaz kılmanın ve m&uuml;nafıkların kabrini ziyaret etmenin yasaklanması, bunun m&uuml;minler bağlamında iyi bir şey olduğunu g&ouml;stermektedir.[8] Hz Peygamber kabirleri ziyaret etmeyi emretmenin yanı sıra kendi ameliyle ve ziyaretin niteliğini &ouml;ğretmeyle ve de &ouml;l&uuml;lerle nasıl konuşmak gerektiğini &ouml;ğretmekle kabir ziyaretlerini meşrulaştırmaktaydı. Bu hususta bir takım rivayetler mevcuttur ve kısa olması i&ccedil;in sadece bu rivayetlerin iki tanesine işaret ediyoruz: Hz Peygamberin eşi Ayşe&rsquo;den nakledildiğine g&ouml;re Hz Peygamber bazı geceler Baki&rsquo;ye gitmekte ve ş&ouml;yle buyurmaktaydı: Bu diyar ehli olan m&uuml;min ve M&uuml;sl&uuml;manlara selam olsun, size vaat edilen şeyler ger&ccedil;ekleşti, Allah bizden &ouml;nce g&ouml;&ccedil;enlere ve bizden sonra g&ouml;&ccedil;eceklere rahmet etsin, biz de bu hızla size katılacağız. Aynı şekilde Ayşe&rsquo;den nakledildiği &uuml;zere Hz Peygamber ş&ouml;yle buyurmuştur: Cebrail benim yanıma geldi ve bana Allah sana Baki&rsquo;ye gidip ehli i&ccedil;in mağfiret dilemeni emrediyor diye buyurdu.[9]\r\n\r\n\r\n	Kabirleri ziyaret etmek bir&ccedil;ok ve &ouml;nemli yetiştirici ve ahlaki etkiyi i&ccedil;ermektedir ve Allah Resul&uuml; bu etkilerin bazılarına işaret etmiştir. Hz Peygamber ş&ouml;yle buyurmuştur: Kabirleri ziyaret ediniz; ş&uuml;phesiz kabirleri ziyaret etmek size ahireti hatırlatır.[10] T&uuml;m sınıfsal farklılıklar ile b&uuml;y&uuml;k insanlar topluluğunu barındıran, bir zamanlar yery&uuml;z&uuml;nde yaşamış olan ve sonra başka bir &acirc;leme g&ouml;&ccedil;en insanların kabirlerini m&uuml;şahede etmek, insanda hırs ve tamah ruhunu d&uuml;nyada azaltır ve hatta insan bu vesileyle d&uuml;nya hayatının hakikatine y&ouml;nelik bu yeni bakış a&ccedil;ısı vasıtasıyla davranışını değiştirebilir ve k&ouml;t&uuml;l&uuml;klerden sakınıp ahlaki değerlere y&ouml;nelebilir. Bundan dolayı Hz Peygamber kabirleri ziyaret etmenin bu kısım eserlerine işaret etmiş ve ş&ouml;yle buyurmuştur: Kabirleri ziyaret etmeye gidiniz ki bu ziyarette ibretler vardır.[11]&nbsp;&nbsp; İmam Rıza (a.s) ş&ouml;yle buyuruyor: Her kim m&uuml;min kardeşinin kabrini ziyaret eder, elini kabrinin &uuml;zerine koyar ve Kadir suresini yedi defa okursa, kıyamet g&uuml;n&uuml; azabından g&uuml;vende olur. Aynı şekilde ş&ouml;yle buyurmuştur: Her kim m&uuml;min kardeşinin kabrini ziyaret eder ve yedi defa Kadir suresini okuyacak olursa, y&uuml;ce Allah onun ve kabir sahibinin g&uuml;nahlarını bağışlar.[12] Hz Peygamber ve temiz imamları ziyaret etmek ve bu ziyaretlerin etkileri hakkında bir&ccedil;ok rivayet nakledilmiştir. Bunlardan biri de İmam H&uuml;seyin&rsquo;in Allah Resul&uuml;nden sizi ziyaret etmenin &ouml;d&uuml;l&uuml; nedir diye sorduğu sorudur. Hz Peygamber ş&ouml;yle buyurmuştur: Her kim beni veya babanı veya kardeşini veyahut seni ziyaret ederse ben kıyamet g&uuml;n&uuml; onunla g&ouml;r&uuml;şmeye gider ve onu g&uuml;nahlarından kurtarırım.[13] Bu, M&uuml;sl&uuml;manların kabirlerini ziyaret etmenin genel faydalarından bir numunedir. Dini şahsiyetlerin kabirlerini ziyaret etmek hakkında da birtakım toplumsal eserlere tanıklık etmekteyiz ve bunları hatırlatmak faydasız olmayacaktır. Azıcık bir dikkat ile d&uuml;nyada saygı duyulan ve genellikle m&uuml;minlerin ve M&uuml;sl&uuml;manların ekseriyetinin ziyaret ettiği kabirlerin genellikle &uuml;st&uuml;n ve ıslah edici şahsiyetlerin kabirleri olduğunu g&ouml;zlemleyeceğiz. Bu şahsiyetler &uuml;&ccedil; b&ouml;l&uuml;me ayrılır:\r\n\r\n\r\n	1. Semavi bir misyon taşıyan, bu misyonu iletme yolunda can ve mallarından ge&ccedil;en ve insanların hidayete ermesi yolunda bir&ccedil;ok zorluklar &ccedil;eken peygamberler ve dinsel &ouml;nderler.\r\n\r\n\r\n	2. Başkalarını aydınlatmak i&ccedil;in bir mum gibi yanmış bilgin ve d&uuml;ş&uuml;n&uuml;rler. Bu grup genellikle z&uuml;ht ve ge&ccedil;im sıkıntısıyla hayatlarını ge&ccedil;irmişlerdir. Bu grubun &ccedil;abalarının h&acirc;sılı değişik bilimsel alanlardaki &ouml;nemli ve &ccedil;eşitli kazanımlardır.\r\n\r\n\r\n	3. Halka zulmeden devletlerin zulm&uuml;nden usanmış olan ve zalim ve zorbaların zulm&uuml; karşısında ayaklanan ve insan haklarının saygınlığı ve uygulanmasını talep eden ve de adalet ağacını kendi kanlarıyla sulayan m&uuml;cahitler ve devrimciler.\r\n\r\n\r\n	Başlarında Hz Peygamber ve Masum imamların bulunduğu bu şahsiyetlerin kabirlerini ziyaret etmek, onların &ccedil;alışma ve &ccedil;abalarına y&ouml;nelik bir t&uuml;r kadirşinaslık ve aynı şekilde bu şahısları anma ve hatırlama k&uuml;lt&uuml;r&uuml;n&uuml; gelecek nesillere intikal ettirilmesidir. B&ouml;ylece bunun hak ve hidayet yolunda ve usul, değerler ve inan&ccedil;ları savunma mesirinde adım atan şahısların d&uuml;nyevi &ouml;d&uuml;l&uuml; olduğu bilinecektir.[14] Bu y&uuml;zden salihler ve b&uuml;y&uuml;k şahsiyetlerin kabirlerini ziyaret etmenin bir&ccedil;ok toplumsal etkileri olması nedeniyle, M&uuml;sl&uuml;man olmayan uluslar da kendi tarihlerinin etkili şahsiyetlerinin kabirlerini ziyaret etmeyi ve onları hatırlamada her zaman &ccedil;aba sarf etmişlerdir. Bu y&uuml;zden t&uuml;m d&uuml;nyada dini ve d&uuml;nyevi fark bulunmaksızın kendilerine saygı duyulan şahsiyetlere ait kabirlerin olduğunu g&ouml;zlemlemekteyiz; &ccedil;&uuml;nk&uuml; insan onları ziyaret etmeyi ve anımsamayı kendi vazifesi bilmekte ve bunu insanlığın taşıdığı bir g&ouml;rev addetmektedir. İnsan onları anarken yaptığı her şeyi sanki fıtratından ilham alarak yapar. Bundan dolayı kabirleri ziyaret etmek Kur&rsquo;an, s&uuml;nnet ve aklın teyit ettiği hususlardandır. Ve bunun insanın fıtri hususlarından olduğu s&ouml;ylenebilir; zira insan her zaman ilgi duyduğu insanları ziyaret etmeyi ve onlara saygı duymayı arzular. Kabirleri ziyaret etmek, d&uuml;nyevi faydalara ek olarak uhrevi faydalar da taşır. İslam &ouml;ğretilerinin yayılması ve dinsel ve inan&ccedil;sal kavramların idrak edilmesiyle, her zaman M&uuml;sl&uuml;manlar i&ccedil;in uhrevi faydaları da olan bu m&uuml;stehap amelin yapılması zemini oluşmuş ve bu caiz ve hatta m&uuml;stehap sayılmıştır.&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	İlgili başlıklar:\r\n\r\n\r\n	İmamların kabirlerini ziyaret etmenin felsefesi, 14186 (Site: tr13923).\r\n\r\n\r\n	İmam Hasan&rsquo;ı ziyaret etmenin sevabı, 20042 (Site: tr19345).\r\n\r\n\r\n	Allah&rsquo;ın evi ve imamları irade ve &ccedil;ağrılmayla ziyaret etmek, 14197 (Site: tr13981).\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1] Saduk, Muhammed bin Ali, Men la Yehzeruhu&rsquo;l Fakih, c: 1, s: 178, M&uuml;essesei neşri İslami, Kum, &ccedil;apı sevvum, 1413 h.k.\r\n\r\n\r\n	[2] Kehf Suresi, 21 ayet.\r\n\r\n\r\n	[3] Subhani, Cafer, El- Vahabiye fi&rsquo;l Mizan, s: 96.\r\n\r\n\r\n	[4] İhsayi, Muhammed bin Ali, Avaliu&rsquo;l Lai, c: 1, s: 45, İntişaratı Seyyid&uuml;&rsquo;ş Ş&uuml;heda (a.s), Kum, &ccedil;apı evvel, 1405 h.k.\r\n\r\n\r\n	[5] El- Vahabiye fi&rsquo;l Mizan, s: 96.\r\n\r\n\r\n	[6] İbni Sad, Et- Tabakatu&rsquo;l K&uuml;bra, c: 1, s: 94, Beyrut, Daru&rsquo;l Kutubu&rsquo;l İlmiye, &ccedil;apı evvel, 1410 h.k.\r\n\r\n\r\n	[7] Salihi Şamil, Subulu&rsquo;l Huda, c: 8, s: 384, Beyrut, Daru&rsquo;l Kutubu&rsquo;l İlmiye, &ccedil;apı evvel, 1414 h.k.\r\n\r\n\r\n	[8] Subhani, Cafer, Fi&rsquo;z Zilali&rsquo;t Tevhid, s: 241.\r\n\r\n\r\n	[9] Subhani, Cafer, Fi&rsquo;z Zilali&rsquo;t Tevhid, s: 244.\r\n\r\n\r\n	[10] Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c: 79, s: 169, M&uuml;essesetu El- Vefa, Beyrut &ndash; L&uuml;bnan, &ccedil;apı &ccedil;aharum, 1404 h.k.\r\n\r\n\r\n	[11] Feyzi Kaşani, Molla Muhsin, El- M&uuml;heccet&uuml;&rsquo;l Beyza, c: 9, s: 289, Neşri İslami, &ccedil;apı &ccedil;aharum, 1417 h.k.\r\n\r\n\r\n	[12] Atarudi, Azizullah, Menedi&rsquo;l İmam Rıza (a.s) c: 2, s: 254, Astanı Gudsi Rezevi, Meşhed, &ccedil;apı evvel, 1406 h.k.\r\n\r\n\r\n	[13] Saduk, Muhammed bin Ali, Men la Yehzeruhu&rsquo;l Fakih, c: 2, s: 577, M&uuml;essesei neşri İslami, Kum, &ccedil;apı sevvum, 1413 h.k.\r\n\r\n\r\n	[14] El- Vahabiye fi&rsquo;l Mizan, s: 103.'),(280,'tr271','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İslam&rsquo;ın t&uuml;m h&uuml;k&uuml;m ve buyrukları insanların maddi ve manevi maslahat ve menfaatleri korumak i&ccedil;in oluşturulmuş ve bundan başka hi&ccedil;bir hedef g&ouml;zetilmemiştir. Y&uuml;ce Allah bu h&uuml;k&uuml;mler ile insanlar i&ccedil;in hem manevi hem de cismani taharet ve temizliğin sağlanmasını istemektedir. Esasen gusl&uuml;n ve adet gusl&uuml;n&uuml;n hikmet ve sırları, zahiri ve cismi temizlik ve taharete &ouml;zg&uuml; değildir. Bunun manevi y&ouml;n&uuml; daha &ouml;nde tutulmuştur; bu y&uuml;zden gusl&uuml;n (Allah&rsquo;a) yakınlaşma niyeti taşınarak yapılması gerekir. Aksi takdirde zahiri necaset bulunsa ve gus&uuml;l ile bertaraf edilse bile, bu gus&uuml;l doğru olmaz. Belirtmek gerekir ki; gusl&uuml;n farz oluşu, adet halindeyken kadının necis olduğu manasına gelmez. Aynı şekilde erkeklerin de c&uuml;n&uuml;p olması onların necis olduğu anlamına gelmez. Hakeza abdesti bozan şeyler, abdestle giderilecek bir necaset de meydana getirmez.&nbsp;&nbsp;&nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Bildiğiniz gibi İslam&rsquo;ın t&uuml;m h&uuml;k&uuml;m ve buyrukları insanların maddi ve manevi maslahat ve menfaatlerini korumak i&ccedil;in oluşturulmuş ve bundan başka hi&ccedil;bir hedef g&ouml;zetilmemiştir. Y&uuml;ce Allah bu h&uuml;k&uuml;mler ile insanlar i&ccedil;in hem manevi hem de cismani temizlik ve tahareti sağlamak istemektedir. Kur&rsquo;an-ı Kerim bu hususta ş&ouml;yle buyuruyor: Allah sizin zorluğa d&uuml;şmenizi istemez, sadece sizi temizlemek ister.[1] Bu ayet genel bir kaideyi beyan etmek istemektedir ve o da şudur: İlahi h&uuml;k&uuml;mler hi&ccedil;bir yerde y&uuml;k&uuml;ml&uuml;l&uuml;k ve g&uuml;c&uuml;n &uuml;zerinde değildir, Allah hi&ccedil; kimseyi g&uuml;c&uuml;n&uuml;n &ouml;tesinde sorumlu tutmaz.[2] Bu mukaddime eşliğinde kadınların gusl&uuml;n&uuml;n felsefesi hakkında şunları s&ouml;ylemek gerekir: Esasen gusl&uuml;n hikmet ve sırları, zahiri ve cismi temizlik ve taharete &ouml;zg&uuml; değildir. Bunun manevi y&ouml;n&uuml; daha &ouml;n plandadır; bu y&uuml;zden gusl&uuml;n (Allah&rsquo;a) yakınlaşma niyeti taşınarak alınması gerekir. Aksi takdirde eğer bir zahiri necaset varsa ve bu gus&uuml;l ile bertaraf olsa da bu gus&uuml;l doğru olmaz. İslam&rsquo;ın bakışında adet halinde olan kadın, abdest ve gus&uuml;ls&uuml;z bir insan h&uuml;km&uuml;n&uuml; taşır ve bu halde namaz ve oru&ccedil; kendi i&ccedil;in yasak olur. Adet g&ouml;rmek, cenabet, uyku ve idrar gibi benzeri haller bir t&uuml;r temizlenemeye gerek duyar. Bu evvela kadınlara &ouml;zg&uuml; değildir ve ikinci olarak da gus&uuml;l veya abdest ile giderilebilir. Ama bu ibadetsel y&uuml;k&uuml;ml&uuml;l&uuml;kte her şeyden &ccedil;ok daha &ouml;nemli olan şey, gusl&uuml;n manevi felsefesidir. Y&uuml;ce Allah gus&uuml;l, abdest ve teyemm&uuml;m&uuml; beyan ettikten sonra bu buyruğun sırrını siz temizlenesiniz diye a&ccedil;ıklamaktadır: &ldquo;ولکنْ یُرید لِیُطهِّرکم&rdquo;[3] İnsan temiz ve taharet sahibi olmadan, temiz ve arı olan Allah&rsquo;a ulaşamaz. Bu temizlik, y&uuml;ce Allah&rsquo;ın sevdiği şeydir. İnsan eğer biraz taharet meselesi hakkında d&uuml;ş&uuml;necek ve bu konuya odaklanacak olursa, şu neticeye ulaşır: Taharet meselesini bu kadar tavsiye eden, insanın hakikati i&ccedil;in ikincil olan zahiri temizliğe &ouml;nem veren bir din, kesinlikle batın temizliğinden gafil olamaz ve ona &ouml;zel bir &ouml;nem verir. Belirtilmelidir ki gusl&uuml;n farz oluşu kadının adet halindeyken necis olması anlamına gelmez. Aynı şekilde erkeklerde de c&uuml;n&uuml;p olmak, onların necis olmasına delalet etmez. Hakeza abdesti bozan şeyler de abdestle giderilebilecek bir necaset meydana getirmez.</p>\r\n\r\n<p>\r\n	Daha fazla bilgi edinmek i&ccedil;in aşağıdaki cevaplara m&uuml;racaat ediniz:</p>\r\n\r\n<p>\r\n	Gusl&uuml;n felsefesi, 23596 (Site: fa13450).</p>\r\n\r\n<p>\r\n	Fıkhi h&uuml;k&uuml;mlerin felsefe ve hikmeti, 8593 (Site: 9135).</p>\r\n\r\n<p>\r\n	İslam&rsquo;da &ccedil;evre sağlığı ve korunması, 5007 (Site: tr5268).</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Maide Suresi, 6. ayet;&nbsp; &quot;یا أَیُّهَا الَّذینَ آمَنُوا إِذا قُمْتُمْ إِلَى الصَّلاةِ فَاغْسِلُوا وُجُوهَکُمْ وَ أَیْدِیَکُمْ إِلَى الْمَرافِقِ وَ امْسَحُوا بِرُؤُسِکُمْ وَ أَرْجُلَکُمْ إِلَى الْکَعْبَیْنِ وَ إِنْ کُنْتُمْ جُنُباً فَاطَّهَّرُوا وَ إِنْ کُنْتُمْ مَرْضى&rlm; أَوْ عَلى&rlm; سَفَرٍ أَوْ جاءَ أَحَدٌ مِنْکُمْ مِنَ الْغائِطِ أَوْ لامَسْتُمُ النِّساءَ فَلَمْ تَجِدُوا ماءً فَتَیَمَّمُوا صَعیداً طَیِّباً فَامْسَحُوا بِوُجُوهِکُمْ وَ أَیْدیکُمْ مِنْهُ ما یُریدُ اللَّهُ لِیَجْعَلَ عَلَیْکُمْ مِنْ حَرَجٍ وَ لکِنْ یُریدُ لِیُطَهِّرَکُمْ وَ لِیُتِمَّ نِعْمَتَهُ عَلَیْکُمْ لَعَلَّکُمْ تَشْکُرُونَ&quot;</p>\r\n\r\n<p>\r\n	Ey iman edenler! Namaza kalkacağınız zaman y&uuml;zlerinizi, dirseklere kadar ellerinizi ve -başlarınıza mesh edip- her iki topuğa kadar da ayaklarınızı yıkayın. Eğer c&uuml;n&uuml;p iseniz, iyice yıkanarak temizlenin. Hasta olursanız veya seferde bulunursanız veya biriniz abdest bozmaktan (def-i hacetten) gelir veya kadınlara dokunur (cinsel ilişkide bulunur) da su bulamazsanız, o zaman temiz bir toprağa y&ouml;nelin. Onunla y&uuml;zlerinizi ve ellerinizi meshedin (Teyemm&uuml;m edin). Allah, size herhangi bir g&uuml;&ccedil;l&uuml;k &ccedil;ıkarmak istemez. Fakat O, sizi tertemiz yapmak ve &uuml;zerinizdeki nimetini tamamlamak ister ki ş&uuml;kredesiniz.</p>\r\n\r\n<p>\r\n	[2] Bakara Suresi, 285. ayet.</p>\r\n\r\n<p>\r\n	[3] a.g.e.</p>\r\n','İslam&rsquo;ın t&uuml;m h&uuml;k&uuml;m ve buyrukları insanların maddi ve manevi maslahat ve menfaatleri korumak i&ccedil;in oluşturulmuş ve bundan başka hi&ccedil;bir hedef g&ouml;zetilmemiştir. Y&uuml;ce Allah bu h&uuml;k&uuml;mler ile insanlar i&ccedil;in hem manevi hem de cismani taharet ve temizliğin sağlanmasını istemektedir. Esasen gusl&uuml;n ve adet gusl&uuml;n&uuml;n hikmet ve sırları, zahiri ve cismi temizlik ve taharete &ouml;zg&uuml; değildir. Bunun manevi y&ouml;n&uuml; daha &ouml;nde tutulmuştur; bu y&uuml;zden gusl&uuml;n (Allah&rsquo;a) yakınlaşma niyeti taşınarak yapılması gerekir. Aksi takdirde zahiri necaset bulunsa ve gus&uuml;l ile bertaraf edilse bile, bu gus&uuml;l doğru olmaz. Belirtmek gerekir ki; gusl&uuml;n farz oluşu, adet halindeyken kadının necis olduğu manasına gelmez. Aynı şekilde erkeklerin de c&uuml;n&uuml;p olması onların necis olduğu anlamına gelmez. Hakeza abdesti bozan şeyler, abdestle giderilecek bir necaset de meydana getirmez.&nbsp;&nbsp;&nbsp;','&nbsp;Bildiğiniz gibi İslam&rsquo;ın t&uuml;m h&uuml;k&uuml;m ve buyrukları insanların maddi ve manevi maslahat ve menfaatlerini korumak i&ccedil;in oluşturulmuş ve bundan başka hi&ccedil;bir hedef g&ouml;zetilmemiştir. Y&uuml;ce Allah bu h&uuml;k&uuml;mler ile insanlar i&ccedil;in hem manevi hem de cismani temizlik ve tahareti sağlamak istemektedir. Kur&rsquo;an-ı Kerim bu hususta ş&ouml;yle buyuruyor: Allah sizin zorluğa d&uuml;şmenizi istemez, sadece sizi temizlemek ister.[1] Bu ayet genel bir kaideyi beyan etmek istemektedir ve o da şudur: İlahi h&uuml;k&uuml;mler hi&ccedil;bir yerde y&uuml;k&uuml;ml&uuml;l&uuml;k ve g&uuml;c&uuml;n &uuml;zerinde değildir, Allah hi&ccedil; kimseyi g&uuml;c&uuml;n&uuml;n &ouml;tesinde sorumlu tutmaz.[2] Bu mukaddime eşliğinde kadınların gusl&uuml;n&uuml;n felsefesi hakkında şunları s&ouml;ylemek gerekir: Esasen gusl&uuml;n hikmet ve sırları, zahiri ve cismi temizlik ve taharete &ouml;zg&uuml; değildir. Bunun manevi y&ouml;n&uuml; daha &ouml;n plandadır; bu y&uuml;zden gusl&uuml;n (Allah&rsquo;a) yakınlaşma niyeti taşınarak alınması gerekir. Aksi takdirde eğer bir zahiri necaset varsa ve bu gus&uuml;l ile bertaraf olsa da bu gus&uuml;l doğru olmaz. İslam&rsquo;ın bakışında adet halinde olan kadın, abdest ve gus&uuml;ls&uuml;z bir insan h&uuml;km&uuml;n&uuml; taşır ve bu halde namaz ve oru&ccedil; kendi i&ccedil;in yasak olur. Adet g&ouml;rmek, cenabet, uyku ve idrar gibi benzeri haller bir t&uuml;r temizlenemeye gerek duyar. Bu evvela kadınlara &ouml;zg&uuml; değildir ve ikinci olarak da gus&uuml;l veya abdest ile giderilebilir. Ama bu ibadetsel y&uuml;k&uuml;ml&uuml;l&uuml;kte her şeyden &ccedil;ok daha &ouml;nemli olan şey, gusl&uuml;n manevi felsefesidir. Y&uuml;ce Allah gus&uuml;l, abdest ve teyemm&uuml;m&uuml; beyan ettikten sonra bu buyruğun sırrını siz temizlenesiniz diye a&ccedil;ıklamaktadır: &ldquo;ولکنْ یُرید لِیُطهِّرکم&rdquo;[3] İnsan temiz ve taharet sahibi olmadan, temiz ve arı olan Allah&rsquo;a ulaşamaz. Bu temizlik, y&uuml;ce Allah&rsquo;ın sevdiği şeydir. İnsan eğer biraz taharet meselesi hakkında d&uuml;ş&uuml;necek ve bu konuya odaklanacak olursa, şu neticeye ulaşır: Taharet meselesini bu kadar tavsiye eden, insanın hakikati i&ccedil;in ikincil olan zahiri temizliğe &ouml;nem veren bir din, kesinlikle batın temizliğinden gafil olamaz ve ona &ouml;zel bir &ouml;nem verir. Belirtilmelidir ki gusl&uuml;n farz oluşu kadının adet halindeyken necis olması anlamına gelmez. Aynı şekilde erkeklerde de c&uuml;n&uuml;p olmak, onların necis olmasına delalet etmez. Hakeza abdesti bozan şeyler de abdestle giderilebilecek bir necaset meydana getirmez.\r\n\r\n\r\n	Daha fazla bilgi edinmek i&ccedil;in aşağıdaki cevaplara m&uuml;racaat ediniz:\r\n\r\n\r\n	Gusl&uuml;n felsefesi, 23596 (Site: fa13450).\r\n\r\n\r\n	Fıkhi h&uuml;k&uuml;mlerin felsefe ve hikmeti, 8593 (Site: 9135).\r\n\r\n\r\n	İslam&rsquo;da &ccedil;evre sağlığı ve korunması, 5007 (Site: tr5268).\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Maide Suresi, 6. ayet;&nbsp; &quot;یا أَیُّهَا الَّذینَ آمَنُوا إِذا قُمْتُمْ إِلَى الصَّلاةِ فَاغْسِلُوا وُجُوهَکُمْ وَ أَیْدِیَکُمْ إِلَى الْمَرافِقِ وَ امْسَحُوا بِرُؤُسِکُمْ وَ أَرْجُلَکُمْ إِلَى الْکَعْبَیْنِ وَ إِنْ کُنْتُمْ جُنُباً فَاطَّهَّرُوا وَ إِنْ کُنْتُمْ مَرْضى&rlm; أَوْ عَلى&rlm; سَفَرٍ أَوْ جاءَ أَحَدٌ مِنْکُمْ مِنَ الْغائِطِ أَوْ لامَسْتُمُ النِّساءَ فَلَمْ تَجِدُوا ماءً فَتَیَمَّمُوا صَعیداً طَیِّباً فَامْسَحُوا بِوُجُوهِکُمْ وَ أَیْدیکُمْ مِنْهُ ما یُریدُ اللَّهُ لِیَجْعَلَ عَلَیْکُمْ مِنْ حَرَجٍ وَ لکِنْ یُریدُ لِیُطَهِّرَکُمْ وَ لِیُتِمَّ نِعْمَتَهُ عَلَیْکُمْ لَعَلَّکُمْ تَشْکُرُونَ&quot;\r\n\r\n\r\n	Ey iman edenler! Namaza kalkacağınız zaman y&uuml;zlerinizi, dirseklere kadar ellerinizi ve -başlarınıza mesh edip- her iki topuğa kadar da ayaklarınızı yıkayın. Eğer c&uuml;n&uuml;p iseniz, iyice yıkanarak temizlenin. Hasta olursanız veya seferde bulunursanız veya biriniz abdest bozmaktan (def-i hacetten) gelir veya kadınlara dokunur (cinsel ilişkide bulunur) da su bulamazsanız, o zaman temiz bir toprağa y&ouml;nelin. Onunla y&uuml;zlerinizi ve ellerinizi meshedin (Teyemm&uuml;m edin). Allah, size herhangi bir g&uuml;&ccedil;l&uuml;k &ccedil;ıkarmak istemez. Fakat O, sizi tertemiz yapmak ve &uuml;zerinizdeki nimetini tamamlamak ister ki ş&uuml;kredesiniz.\r\n\r\n\r\n	[2] Bakara Suresi, 285. ayet.\r\n\r\n\r\n	[3] a.g.e.'),(281,'tr293','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Kanaat l&uuml;gatte ihtiya&ccedil; duyulan eşyalardan daha azıyla yetinme ve şahsın nasibinde olan şeye razı olması manasına gelmektedir. Kanaat kelimesi bazen hadislerde mutlak razılık manasına da kullanılmıştır. Kanaat ve cimrilik arasındaki farka gelince şunları s&ouml;ylemek gerekir: Kanaat daha &ccedil;ok ferdi ahlakta ge&ccedil;mekte ve hayattaki potansiyellerden d&uuml;zenli bir şekilde yararlanma, masraf ve harcamalarda aşırılıktan sakınma ve her ne kadar az olsa da ilahi nimetlere razı olmakla alakalıdır. Cimrilik ise toplumsal ahlakla ilişkili olmakta ve bir insanın, başkalarının yardımına koşacağı ve kendi mali ve itibari imkanatlarını toplumun ihtiya&ccedil; duyduğu masraflarda kullanacağı yerde cimrilik yaparak harcamada bulunmaktır.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Kanaat konusuna girmeden &ouml;nce kanaat kelimesinin l&uuml;gat ve ıstılahı manası ve onun cimrilikle olan farkını inceledikten sonra onun değer ve eserlerine değineceğiz:</p>\r\n\r\n<p>\r\n	Kanaatin Manası ve Onun Cimrilikle Olan Farkı</p>\r\n\r\n<p>\r\n	A. Kanaatin Manası: Kanaat l&uuml;gatte ihtiya&ccedil; duyulan eşyalardan daha azıyla yetinme ve şahsın kendi nasibinde olan şeye razı olması manasına gelmektedir.[1] Kanaat kelimesi bazen hadislerde mutlak razılık manasına da kullanılmıştır. İmam Ali (a.s) Osman bin Huneyf&rsquo;e yazdığı mektupta ş&ouml;yle buyurmaktadır: &ldquo;Bana, &quot;M&uuml;&rsquo;minlerin Emiri&quot; denildikten sonra zamanın zorluklarında onlara ortak olmamaya, sıkıntılı yaşa&shy;yışlarında onlara &ouml;rnek olmamaya razı olur muyum?&rdquo;[2]</p>\r\n\r\n<p>\r\n	Ahlak ilminde kanaat hırsın karşısında kullanılmaktadır. Kanaat sıfatı şahsın, ihtiyacınca ve zaruret miktarıyla yetinmesine ve ondan fazlasını talep etmemesine sebep olur.[3]</p>\r\n\r\n<p>\r\n	Bu nedenle azla yetinene ve mutsuz olmayana ve kendi payına razı olan kimseye kani diyebiliriz.</p>\r\n\r\n<p>\r\n	B. Kanaatin Cimrilikle Olan Farkı: Kanaat ve cimrilik arasındaki fark hakkında şunları s&ouml;ylemek gerekmektedir: Kanaat daha &ccedil;ok ferdi ahlakta ge&ccedil;mekte ve hayattaki imk&acirc;natlardan d&uuml;zenli bir şekilde yararlanma, masraf ve harcamalarda aşırılıktan sakınma ve her ne kadar az olsa da ilahi nimetlere razı olmakla alakalıdır. Cimrilik ise toplumsal ahlakla ilişkili olmakta ve insanın başkalarının yardımına koşacağı ve kendi mali ve itibari imkanatlarını toplumun ihtiya&ccedil; duyduğu yerlerde kullanması gerektiği yerde cimrilik yaparak harcamada bulunmamaktır. Kanaat insan zatının y&uuml;celik ve b&uuml;y&uuml;kl&uuml;ğ&uuml; ve z&uuml;ht ve tahamm&uuml;l&uuml;n&uuml;n sembol&uuml;d&uuml;r, oysaki cimrilik; rezile sıfatlardan ve nefsin hakirliğinden kaynaklanan insanın bencillik sembol&uuml;d&uuml;r.</p>\r\n\r\n<p>\r\n	Bu alanda insanlar d&ouml;rt kısma ayrılır:</p>\r\n\r\n<p>\r\n	1. Kendileri yerler ve başkalarına da verirler; bunlar infak ehlidir.</p>\r\n\r\n<p>\r\n	2. Kendileri yemezler ama başkalarına infak ederler; bunlar fedak&acirc;rlardır.</p>\r\n\r\n<p>\r\n	3. Kendileri yerler ama başkalarına infak etmezler; bunlar cimrilerdir.</p>\r\n\r\n<p>\r\n	4. Kendileri yemezler ve aynı şekilde başkalarına da vermezler; bunlar al&ccedil;ak ve hasistirler.</p>\r\n\r\n<p>\r\n	M&uuml;mk&uuml;nd&uuml;r ki insan kendi malından hem kendi faydalanmayabilir ve hem de başkalarına vermeyebilir ama bu al&ccedil;aklığın ve hasisliğin son noktası ve cimrilikten de k&ouml;t&uuml;d&uuml;r; zira cimri olan insan başkalarına vermez, ama kendisi kendi malından faydalanır. İnsanın kanaate riayet ederek hem kendisi kendi malından gerektiği kadarınca faydalanması ve hem de onun fazlasını infak ve bağışta bulunarak aynı şekilde başkalarını da kendi yararlandıklarına ortak etmesi ve toplumun dertlileri ve ihtiya&ccedil; sahiplerinin derdine ortak olması en iyi durumdur.</p>\r\n\r\n<p>\r\n	Akıl, kanaati se&ccedil;mede en &ouml;nemli etkendir. Hz Ali (a.s) ş&ouml;yle buyurmaktadır: &ldquo;Akıllı olan kanaat eder.&rdquo;[4]</p>\r\n\r\n<p>\r\n	Akıl, kanaati onun değerli eserleri nedeniyle se&ccedil;mekte ve onu şahsın yararına bilmektedir. Kanaatin peşinden getirdiği eserlerden bazıları şunlardır: insanın başkalarına ihtiya&ccedil; duymaması, insanın yokluklar karşısında tahamm&uuml;l g&uuml;c&uuml; kazanması ve onlara sabır etmesi. Ger&ccedil;i zahirde kanat ehli olan insan zahiri imkanatlardan daha az istifade eder, ama kanaatin akıbeti gereğince bu amel aklın kabul&uuml;d&uuml;r. Şahsın d&uuml;nya ve nefsine karşın ilim d&uuml;zeyi ne kadar &ccedil;ok olursa insani konulara daha derinden tevecc&uuml;h edebiliyor ve kanaat sıfatı gibi makbul g&ouml;r&uuml;nen insani sıfatları kabullenmeye kendini hazırlıyor.</p>\r\n\r\n<p>\r\n	Şu ana kadar yaptığımız a&ccedil;ıklamalarda kanaatin, insan hayatında yaşam davranış ve maişeti d&uuml;zeyinde meydana gelen z&uuml;hd&uuml;n hal ve melekesi cilvesidir. Ve zahidane bir yaşam hakikatte aynı kanaatli sade ve tamahtan, rahatlık, g&ouml;steriş ve &ccedil;eşitliliğe d&uuml;şk&uuml;nl&uuml;kten uzak bir yaşamdır.</p>\r\n\r\n<p>\r\n	Emir&uuml;&rsquo;l-M&uuml;minin Ali&rsquo;de (a.s)&nbsp; kanaati, sade ve g&ouml;steriş ve g&ouml;r&uuml;n&uuml;m&uuml; olmayan ve hafif olarak tefsir etmektedir: &ldquo;Dininizin salim kalması i&ccedil;in d&uuml;nyanın azlığına kani olun. Zira m&uuml;mini, d&uuml;nyadan yeten az bir şey de kanaatk&acirc;r kılar.&rdquo;[5]</p>\r\n\r\n<p>\r\n	Genel anlamda kanaatin, cimrilik yapmak veya harcamamak manasında olmadığına tevecc&uuml;h etmeliyiz; kanaat insanın kendi imkanlarıyla doğru bir şekilde ve uygunca yararlanan ve toplumda tavsiye edilen masraf olgusuna riayet etme ve İslami d&uuml;sturlara mutabık istifade etmesidir ve bu konularda aşırılıktan ve d&ouml;k&uuml;p dağıtmaktan sakınmaktır.[6]</p>\r\n\r\n<p>\r\n	Kanaatin Eserleri</p>\r\n\r\n<p>\r\n	Kanaat, olumlu (m&uuml;spet) ve olumsuz (menfi) boyutlar olmak &uuml;zere &ccedil;ok fazla eserlere sahiptir. Burada kanaatin bazı m&uuml;spet ve menfi neticelerine değineceğiz:</p>\r\n\r\n<p>\r\n	M&uuml;spet Neticeleri:</p>\r\n\r\n<p>\r\n	A. İzzet ve &Uuml;st&uuml;nl&uuml;k: Kur&rsquo;an a&ccedil;ık&ccedil;a izzetin Allah&rsquo;a, Resul&uuml;ne ve m&uuml;minlere has olduğunu beyan etmektedir;[7] bu izzet ve &uuml;st&uuml;nl&uuml;ğ&uuml;n &ouml;nemi o kadar fazla ki m&uuml;min insana hi&ccedil;bir şekilde başkalarının karşısında kendisini zelil ve hor duruma d&uuml;ş&uuml;rmesine izin verilmemiştir. &nbsp;</p>\r\n\r\n<p>\r\n	İmam Sadık (a.s) ş&ouml;yle buyurmuştur: &ldquo;Allah t&uuml;m işlerin yetkisini m&uuml;mine vermiştir ama ona zelil olma ve hor g&ouml;r&uuml;lme yetkisini vermemiştir. Allah-u Te&acirc;l&acirc;&rsquo;nın ş&ouml;yle buyurduğunu işitmedin mi: &ldquo;İzzet Allah&rsquo;ın, Peygamberinin ve m&uuml;minlerindir&rdquo; O halde m&uuml;minin her zaman izzetli olması ve zillete boyun eğmemesi gerekmektedir.[8]</p>\r\n\r\n<p>\r\n	Peygamber Efendimiz ş&ouml;yle buyurmuştur: &ldquo;M&uuml;minin kendini zelil duruma d&uuml;ş&uuml;rmesi uygun değildir.&rdquo;[9] Ş&uuml;phesiz insanın aziz ve &uuml;st&uuml;n olmasına neden olan ve onu zillet ve horluktan kurtaracak şeylerden bir tanesi kanaatk&acirc;r olmasıdır.</p>\r\n\r\n<p>\r\n	İmam Ali (a.s) ş&ouml;yle buyurmuştur: &ldquo;Hi&ccedil; kimse kanaatk&acirc;r insandan daha aziz değildir.&rdquo;[10]</p>\r\n\r\n<p>\r\n	Kanaat izzet vesilesidir.[11] Kanaat izzet ve halka muhta&ccedil; olmama vesilesidir.[12] Kanaat en kalıcı izzettir.[13]</p>\r\n\r\n<p>\r\n	B. Bitmez T&uuml;kenmez Hazine:</p>\r\n\r\n<p>\r\n	Resulullah (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Kanaat fani olmayan bir hazinedir.&rdquo;[14] Ve aynı şekilde ş&ouml;yle buyurmuştur: &ldquo;Kanaat bitmeyen bir servettir.&rdquo;[15] H.z Ali (a.s) bu konu hakkında ş&ouml;yle buyurmaktadır: &ldquo;Hi&ccedil;bir hazine kanaatten daha ihtiya&ccedil; giderici değildir.&rdquo;[16]</p>\r\n\r\n<p>\r\n	C. Kanaat ve Muhta&ccedil;sızlık (Zenginlik):</p>\r\n\r\n<p>\r\n	Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmaktadır: &ldquo;Zenginlik, servetin &ccedil;okluğuyla değildir, ger&ccedil;ek zenginlik muhta&ccedil;sızlık ruhu zenginliğidir.&rdquo;[17]</p>\r\n\r\n<p>\r\n	İmam Sadık (a.s) ş&ouml;yle buyurmuştur: &ldquo;Herkim Allah&rsquo;ın kendisine rızık olarak verdiğine kani olursa, o insanların en zenginidir.&rdquo;[18] Ve aynı şekilde ş&ouml;yle buyurmuştur: &ldquo;Zenginliklerin en iyisi kanaattir.&rdquo;[19]</p>\r\n\r\n<p>\r\n	Emir&uuml;&rsquo;l-M&uuml;minin (a.s) ş&ouml;yle buyurmaktadır: &ldquo;Kanaat zenginliğin başıdır.&rdquo;[20]</p>\r\n\r\n<p>\r\n	Kani Olmamanın K&ouml;t&uuml; Etkileri</p>\r\n\r\n<p>\r\n	1. Zillet ve Horluk: Allah&rsquo;ın onun i&ccedil;in mukadder ettiğine razı olmayan kimse, ister istemez başkalarının mallarına tamah edecek ve neticede de onlara muhta&ccedil;lık elini uzatacaktır ve bu onun har ve zelil olmasına neden olacaktır.</p>\r\n\r\n<p>\r\n	İmam Sadık (a.s) ş&ouml;yle buyurmuştur: &ldquo;Bir m&uuml;minin kendisini al&ccedil;altacak bir arzu ve meylinin olması ne &ccedil;irkindir.&rdquo;[21]</p>\r\n\r\n<p>\r\n	Allame Meclisi hadisin a&ccedil;ıklamasında ş&ouml;yle s&ouml;ylemektedir:&nbsp; İnsanın serzeniş edilen ve har ve zelil olmasına neden olan arzu ve meyilinden kasıt, başkalarına el a&ccedil;arak onlardan bir şey istemesidir; ancak Allah&rsquo;a el a&ccedil;ma ve ondan istemeye rağbet etme zillet olmadığı gibi azizlik ve izzetlilik sebebidir.[22] &nbsp;</p>\r\n\r\n<p>\r\n	2. Daimi Tedirginlik: Tamah ve hırsın neticelerinden biriside zihni kaygı ve tedirginliktir.</p>\r\n\r\n<p>\r\n	İmam Bakır (a.s) &ldquo;Onlardan bazı kesimlere, kendilerini sınamak i&ccedil;in d&uuml;nya hayatının s&uuml;s&uuml; olarak verdiğimiz şeylere g&ouml;z&uuml;n&uuml; dikme. Rabbinin rızkı daha hayırlı ve daha kalıcıdır&rdquo; Ta&rsquo;ha suresi 131. ayetinin n&uuml;zul&uuml; hakkında ş&ouml;yle buyurmuştur: &ldquo;Peygamber Efendimiz (s.a.a) bu ayeti işittiğinde doğruldu ve ş&ouml;yle buyurdu: Allah&rsquo;a g&ouml;n&uuml;l bağlamayanı d&uuml;nyanın hasreti &ouml;ld&uuml;r&uuml;r, başkasının servet ve malına g&ouml;z dikmeyi bırakmayanın h&uuml;zn&uuml; uzun olur ve haşmi azalmaz, ve Allah&rsquo;ın nimetini sadece yiyecek ve i&ccedil;eceklerde g&ouml;ren kimsenin ise &ouml;mr&uuml; az ve azabı (derdi ve acısı) yakın olur.&rdquo;[23],[24]</p>\r\n\r\n<p>\r\n	Bu nedenle, insan hayatında her zaman itidal ve orta halliliği elden vermemeli, kanaati kendine &ouml;l&ccedil;&uuml; almalıdır; aksi halde saadet ve mutluluğu g&ouml;remez.</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Tureyhi, Fahru&rsquo;d Din, &ldquo;Mecmeu&rsquo;l Bahreyn&rdquo;, Tahran: Kitapfuruşiyi Murtezevi, 1375 h.ş, c: 4, s: 384.</p>\r\n\r\n<p>\r\n	[2] &ldquo;Nehc&uuml;&rsquo;l Belağa&rdquo;, Kum: İntişaratı hicret, s: 418 (45. Mektup).</p>\r\n\r\n<p>\r\n	[3] Neraki, Molla Mehdi, &ldquo;Camiu&rsquo;s Saadat&rdquo;, Beyrut: Muesseseti&rsquo;l A&rsquo;lemi lilmetbuat, c: 2, s: 104.</p>\r\n\r\n<p>\r\n	[4] Amedi, Abdu&rsquo;l Vahid bin Muhammed, &ldquo;Gureru&rsquo;l Hikem ve Dureru&rsquo;l Kelim&rdquo;, Kum: intişaratı defteri tebligat, 1366 h.k, s: 391.</p>\r\n\r\n<p>\r\n	[5] a.g.e, s: 393.</p>\r\n\r\n<p>\r\n	[6] http://amoozeh.ir/Archive sitesinden alıntı.</p>\r\n\r\n<p>\r\n	[7] M&uuml;nafikun Suresi, 9. Ayet.</p>\r\n\r\n<p>\r\n	[8] Kuleyni, Muhammed bin Yakup, &ldquo;Kafi&rdquo;, Tahran: Daru&rsquo;l Kitabı İslamiye, 1365 h.k, c: 5, s: 63.</p>\r\n\r\n<p>\r\n	[9] Seyit bin Tavus, &ldquo;El- Yakin&rdquo;, Kum: M&uuml;essesei daru&rsquo;l kitap, 1413 h.k.</p>\r\n\r\n<p>\r\n	[10] &ldquo;Gureru&rsquo;l Hikem ve Dureru&rsquo;l Kelim&rdquo;, s: 392.</p>\r\n\r\n<p>\r\n	[11] a.g.e, s: 391.</p>\r\n\r\n<p>\r\n	[12] a.g.e.</p>\r\n\r\n<p>\r\n	[13] a.g.e.</p>\r\n\r\n<p>\r\n	[14] Fetal-i Nişaburi, Muhammed bin Hasan, &ldquo;Rovzetu&rsquo;l Vaizin&rdquo;, Kum: İntişaratı Rezi, s: 456.</p>\r\n\r\n<p>\r\n	[15] a.g.e</p>\r\n\r\n<p>\r\n	[16] &ldquo;Nehcu&rsquo;l Belağa&rdquo;, Kum: İntişaratı daru&rsquo;l hicret, s: 540.</p>\r\n\r\n<p>\r\n	[17] Harrani, Hasan bin Şu&rsquo;be, &ldquo;Tuhef-ul Ukul&rdquo;, Kum: İntişaratı camiayı m&uuml;derrisin, s: 57.</p>\r\n\r\n<p>\r\n	[18] &ldquo;Kafi&rdquo;, c: 2, s: 139.</p>\r\n\r\n<p>\r\n	[19] Tebersi, Ebu&rsquo;l Fazl Ali bin Hasan, &ldquo;Mişkatu&rsquo;l Envar&rdquo;, Necefi Eşref: Kitaphanei Hayderiye, 1385 h.k, s: 130.</p>\r\n\r\n<p>\r\n	[20] &ldquo;Gureru&rsquo;l Hikem ve Dureru&rsquo;l Kelim&rdquo;, s: 382.</p>\r\n\r\n<p>\r\n	[21] &ldquo;Kafi&rdquo;, c: 2, s: 139.</p>\r\n\r\n<p>\r\n	[22] Meclisi, Muhammed Bakır, &ldquo;Biharu&rsquo;l Envar&rdquo;, Beyrut: M&uuml;essesetu&rsquo;l Vefa, 1404 h.k, c: 70, s: 171, hadis 25.</p>\r\n\r\n<p>\r\n	[23] A.g.e, c: 67, s: 317, hadis 25.</p>\r\n\r\n<p>\r\n	[24] Bu b&ouml;l&uuml;m &ldquo;Noktehayi Agaz&rdquo; kitabından &ouml;zetlenmiştir; Mehdevi Keni, Muhammed Rıza, Tahran: Defteri neşri ferheng İslami, 1376 h.ş.</p>\r\n','Kanaat l&uuml;gatte ihtiya&ccedil; duyulan eşyalardan daha azıyla yetinme ve şahsın nasibinde olan şeye razı olması manasına gelmektedir. Kanaat kelimesi bazen hadislerde mutlak razılık manasına da kullanılmıştır. Kanaat ve cimrilik arasındaki farka gelince şunları s&ouml;ylemek gerekir: Kanaat daha &ccedil;ok ferdi ahlakta ge&ccedil;mekte ve hayattaki potansiyellerden d&uuml;zenli bir şekilde yararlanma, masraf ve harcamalarda aşırılıktan sakınma ve her ne kadar az olsa da ilahi nimetlere razı olmakla alakalıdır. Cimrilik ise toplumsal ahlakla ilişkili olmakta ve bir insanın, başkalarının yardımına koşacağı ve kendi mali ve itibari imkanatlarını toplumun ihtiya&ccedil; duyduğu masraflarda kullanacağı yerde cimrilik yaparak harcamada bulunmaktır.','&nbsp;Kanaat konusuna girmeden &ouml;nce kanaat kelimesinin l&uuml;gat ve ıstılahı manası ve onun cimrilikle olan farkını inceledikten sonra onun değer ve eserlerine değineceğiz:\r\n\r\n\r\n	Kanaatin Manası ve Onun Cimrilikle Olan Farkı\r\n\r\n\r\n	A. Kanaatin Manası: Kanaat l&uuml;gatte ihtiya&ccedil; duyulan eşyalardan daha azıyla yetinme ve şahsın kendi nasibinde olan şeye razı olması manasına gelmektedir.[1] Kanaat kelimesi bazen hadislerde mutlak razılık manasına da kullanılmıştır. İmam Ali (a.s) Osman bin Huneyf&rsquo;e yazdığı mektupta ş&ouml;yle buyurmaktadır: &ldquo;Bana, &quot;M&uuml;&rsquo;minlerin Emiri&quot; denildikten sonra zamanın zorluklarında onlara ortak olmamaya, sıkıntılı yaşa&shy;yışlarında onlara &ouml;rnek olmamaya razı olur muyum?&rdquo;[2]\r\n\r\n\r\n	Ahlak ilminde kanaat hırsın karşısında kullanılmaktadır. Kanaat sıfatı şahsın, ihtiyacınca ve zaruret miktarıyla yetinmesine ve ondan fazlasını talep etmemesine sebep olur.[3]\r\n\r\n\r\n	Bu nedenle azla yetinene ve mutsuz olmayana ve kendi payına razı olan kimseye kani diyebiliriz.\r\n\r\n\r\n	B. Kanaatin Cimrilikle Olan Farkı: Kanaat ve cimrilik arasındaki fark hakkında şunları s&ouml;ylemek gerekmektedir: Kanaat daha &ccedil;ok ferdi ahlakta ge&ccedil;mekte ve hayattaki imk&acirc;natlardan d&uuml;zenli bir şekilde yararlanma, masraf ve harcamalarda aşırılıktan sakınma ve her ne kadar az olsa da ilahi nimetlere razı olmakla alakalıdır. Cimrilik ise toplumsal ahlakla ilişkili olmakta ve insanın başkalarının yardımına koşacağı ve kendi mali ve itibari imkanatlarını toplumun ihtiya&ccedil; duyduğu yerlerde kullanması gerektiği yerde cimrilik yaparak harcamada bulunmamaktır. Kanaat insan zatının y&uuml;celik ve b&uuml;y&uuml;kl&uuml;ğ&uuml; ve z&uuml;ht ve tahamm&uuml;l&uuml;n&uuml;n sembol&uuml;d&uuml;r, oysaki cimrilik; rezile sıfatlardan ve nefsin hakirliğinden kaynaklanan insanın bencillik sembol&uuml;d&uuml;r.\r\n\r\n\r\n	Bu alanda insanlar d&ouml;rt kısma ayrılır:\r\n\r\n\r\n	1. Kendileri yerler ve başkalarına da verirler; bunlar infak ehlidir.\r\n\r\n\r\n	2. Kendileri yemezler ama başkalarına infak ederler; bunlar fedak&acirc;rlardır.\r\n\r\n\r\n	3. Kendileri yerler ama başkalarına infak etmezler; bunlar cimrilerdir.\r\n\r\n\r\n	4. Kendileri yemezler ve aynı şekilde başkalarına da vermezler; bunlar al&ccedil;ak ve hasistirler.\r\n\r\n\r\n	M&uuml;mk&uuml;nd&uuml;r ki insan kendi malından hem kendi faydalanmayabilir ve hem de başkalarına vermeyebilir ama bu al&ccedil;aklığın ve hasisliğin son noktası ve cimrilikten de k&ouml;t&uuml;d&uuml;r; zira cimri olan insan başkalarına vermez, ama kendisi kendi malından faydalanır. İnsanın kanaate riayet ederek hem kendisi kendi malından gerektiği kadarınca faydalanması ve hem de onun fazlasını infak ve bağışta bulunarak aynı şekilde başkalarını da kendi yararlandıklarına ortak etmesi ve toplumun dertlileri ve ihtiya&ccedil; sahiplerinin derdine ortak olması en iyi durumdur.\r\n\r\n\r\n	Akıl, kanaati se&ccedil;mede en &ouml;nemli etkendir. Hz Ali (a.s) ş&ouml;yle buyurmaktadır: &ldquo;Akıllı olan kanaat eder.&rdquo;[4]\r\n\r\n\r\n	Akıl, kanaati onun değerli eserleri nedeniyle se&ccedil;mekte ve onu şahsın yararına bilmektedir. Kanaatin peşinden getirdiği eserlerden bazıları şunlardır: insanın başkalarına ihtiya&ccedil; duymaması, insanın yokluklar karşısında tahamm&uuml;l g&uuml;c&uuml; kazanması ve onlara sabır etmesi. Ger&ccedil;i zahirde kanat ehli olan insan zahiri imkanatlardan daha az istifade eder, ama kanaatin akıbeti gereğince bu amel aklın kabul&uuml;d&uuml;r. Şahsın d&uuml;nya ve nefsine karşın ilim d&uuml;zeyi ne kadar &ccedil;ok olursa insani konulara daha derinden tevecc&uuml;h edebiliyor ve kanaat sıfatı gibi makbul g&ouml;r&uuml;nen insani sıfatları kabullenmeye kendini hazırlıyor.\r\n\r\n\r\n	Şu ana kadar yaptığımız a&ccedil;ıklamalarda kanaatin, insan hayatında yaşam davranış ve maişeti d&uuml;zeyinde meydana gelen z&uuml;hd&uuml;n hal ve melekesi cilvesidir. Ve zahidane bir yaşam hakikatte aynı kanaatli sade ve tamahtan, rahatlık, g&ouml;steriş ve &ccedil;eşitliliğe d&uuml;şk&uuml;nl&uuml;kten uzak bir yaşamdır.\r\n\r\n\r\n	Emir&uuml;&rsquo;l-M&uuml;minin Ali&rsquo;de (a.s)&nbsp; kanaati, sade ve g&ouml;steriş ve g&ouml;r&uuml;n&uuml;m&uuml; olmayan ve hafif olarak tefsir etmektedir: &ldquo;Dininizin salim kalması i&ccedil;in d&uuml;nyanın azlığına kani olun. Zira m&uuml;mini, d&uuml;nyadan yeten az bir şey de kanaatk&acirc;r kılar.&rdquo;[5]\r\n\r\n\r\n	Genel anlamda kanaatin, cimrilik yapmak veya harcamamak manasında olmadığına tevecc&uuml;h etmeliyiz; kanaat insanın kendi imkanlarıyla doğru bir şekilde ve uygunca yararlanan ve toplumda tavsiye edilen masraf olgusuna riayet etme ve İslami d&uuml;sturlara mutabık istifade etmesidir ve bu konularda aşırılıktan ve d&ouml;k&uuml;p dağıtmaktan sakınmaktır.[6]\r\n\r\n\r\n	Kanaatin Eserleri\r\n\r\n\r\n	Kanaat, olumlu (m&uuml;spet) ve olumsuz (menfi) boyutlar olmak &uuml;zere &ccedil;ok fazla eserlere sahiptir. Burada kanaatin bazı m&uuml;spet ve menfi neticelerine değineceğiz:\r\n\r\n\r\n	M&uuml;spet Neticeleri:\r\n\r\n\r\n	A. İzzet ve &Uuml;st&uuml;nl&uuml;k: Kur&rsquo;an a&ccedil;ık&ccedil;a izzetin Allah&rsquo;a, Resul&uuml;ne ve m&uuml;minlere has olduğunu beyan etmektedir;[7] bu izzet ve &uuml;st&uuml;nl&uuml;ğ&uuml;n &ouml;nemi o kadar fazla ki m&uuml;min insana hi&ccedil;bir şekilde başkalarının karşısında kendisini zelil ve hor duruma d&uuml;ş&uuml;rmesine izin verilmemiştir. &nbsp;\r\n\r\n\r\n	İmam Sadık (a.s) ş&ouml;yle buyurmuştur: &ldquo;Allah t&uuml;m işlerin yetkisini m&uuml;mine vermiştir ama ona zelil olma ve hor g&ouml;r&uuml;lme yetkisini vermemiştir. Allah-u Te&acirc;l&acirc;&rsquo;nın ş&ouml;yle buyurduğunu işitmedin mi: &ldquo;İzzet Allah&rsquo;ın, Peygamberinin ve m&uuml;minlerindir&rdquo; O halde m&uuml;minin her zaman izzetli olması ve zillete boyun eğmemesi gerekmektedir.[8]\r\n\r\n\r\n	Peygamber Efendimiz ş&ouml;yle buyurmuştur: &ldquo;M&uuml;minin kendini zelil duruma d&uuml;ş&uuml;rmesi uygun değildir.&rdquo;[9] Ş&uuml;phesiz insanın aziz ve &uuml;st&uuml;n olmasına neden olan ve onu zillet ve horluktan kurtaracak şeylerden bir tanesi kanaatk&acirc;r olmasıdır.\r\n\r\n\r\n	İmam Ali (a.s) ş&ouml;yle buyurmuştur: &ldquo;Hi&ccedil; kimse kanaatk&acirc;r insandan daha aziz değildir.&rdquo;[10]\r\n\r\n\r\n	Kanaat izzet vesilesidir.[11] Kanaat izzet ve halka muhta&ccedil; olmama vesilesidir.[12] Kanaat en kalıcı izzettir.[13]\r\n\r\n\r\n	B. Bitmez T&uuml;kenmez Hazine:\r\n\r\n\r\n	Resulullah (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Kanaat fani olmayan bir hazinedir.&rdquo;[14] Ve aynı şekilde ş&ouml;yle buyurmuştur: &ldquo;Kanaat bitmeyen bir servettir.&rdquo;[15] H.z Ali (a.s) bu konu hakkında ş&ouml;yle buyurmaktadır: &ldquo;Hi&ccedil;bir hazine kanaatten daha ihtiya&ccedil; giderici değildir.&rdquo;[16]\r\n\r\n\r\n	C. Kanaat ve Muhta&ccedil;sızlık (Zenginlik):\r\n\r\n\r\n	Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmaktadır: &ldquo;Zenginlik, servetin &ccedil;okluğuyla değildir, ger&ccedil;ek zenginlik muhta&ccedil;sızlık ruhu zenginliğidir.&rdquo;[17]\r\n\r\n\r\n	İmam Sadık (a.s) ş&ouml;yle buyurmuştur: &ldquo;Herkim Allah&rsquo;ın kendisine rızık olarak verdiğine kani olursa, o insanların en zenginidir.&rdquo;[18] Ve aynı şekilde ş&ouml;yle buyurmuştur: &ldquo;Zenginliklerin en iyisi kanaattir.&rdquo;[19]\r\n\r\n\r\n	Emir&uuml;&rsquo;l-M&uuml;minin (a.s) ş&ouml;yle buyurmaktadır: &ldquo;Kanaat zenginliğin başıdır.&rdquo;[20]\r\n\r\n\r\n	Kani Olmamanın K&ouml;t&uuml; Etkileri\r\n\r\n\r\n	1. Zillet ve Horluk: Allah&rsquo;ın onun i&ccedil;in mukadder ettiğine razı olmayan kimse, ister istemez başkalarının mallarına tamah edecek ve neticede de onlara muhta&ccedil;lık elini uzatacaktır ve bu onun har ve zelil olmasına neden olacaktır.\r\n\r\n\r\n	İmam Sadık (a.s) ş&ouml;yle buyurmuştur: &ldquo;Bir m&uuml;minin kendisini al&ccedil;altacak bir arzu ve meylinin olması ne &ccedil;irkindir.&rdquo;[21]\r\n\r\n\r\n	Allame Meclisi hadisin a&ccedil;ıklamasında ş&ouml;yle s&ouml;ylemektedir:&nbsp; İnsanın serzeniş edilen ve har ve zelil olmasına neden olan arzu ve meyilinden kasıt, başkalarına el a&ccedil;arak onlardan bir şey istemesidir; ancak Allah&rsquo;a el a&ccedil;ma ve ondan istemeye rağbet etme zillet olmadığı gibi azizlik ve izzetlilik sebebidir.[22] &nbsp;\r\n\r\n\r\n	2. Daimi Tedirginlik: Tamah ve hırsın neticelerinden biriside zihni kaygı ve tedirginliktir.\r\n\r\n\r\n	İmam Bakır (a.s) &ldquo;Onlardan bazı kesimlere, kendilerini sınamak i&ccedil;in d&uuml;nya hayatının s&uuml;s&uuml; olarak verdiğimiz şeylere g&ouml;z&uuml;n&uuml; dikme. Rabbinin rızkı daha hayırlı ve daha kalıcıdır&rdquo; Ta&rsquo;ha suresi 131. ayetinin n&uuml;zul&uuml; hakkında ş&ouml;yle buyurmuştur: &ldquo;Peygamber Efendimiz (s.a.a) bu ayeti işittiğinde doğruldu ve ş&ouml;yle buyurdu: Allah&rsquo;a g&ouml;n&uuml;l bağlamayanı d&uuml;nyanın hasreti &ouml;ld&uuml;r&uuml;r, başkasının servet ve malına g&ouml;z dikmeyi bırakmayanın h&uuml;zn&uuml; uzun olur ve haşmi azalmaz, ve Allah&rsquo;ın nimetini sadece yiyecek ve i&ccedil;eceklerde g&ouml;ren kimsenin ise &ouml;mr&uuml; az ve azabı (derdi ve acısı) yakın olur.&rdquo;[23],[24]\r\n\r\n\r\n	Bu nedenle, insan hayatında her zaman itidal ve orta halliliği elden vermemeli, kanaati kendine &ouml;l&ccedil;&uuml; almalıdır; aksi halde saadet ve mutluluğu g&ouml;remez.\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Tureyhi, Fahru&rsquo;d Din, &ldquo;Mecmeu&rsquo;l Bahreyn&rdquo;, Tahran: Kitapfuruşiyi Murtezevi, 1375 h.ş, c: 4, s: 384.\r\n\r\n\r\n	[2] &ldquo;Nehc&uuml;&rsquo;l Belağa&rdquo;, Kum: İntişaratı hicret, s: 418 (45. Mektup).\r\n\r\n\r\n	[3] Neraki, Molla Mehdi, &ldquo;Camiu&rsquo;s Saadat&rdquo;, Beyrut: Muesseseti&rsquo;l A&rsquo;lemi lilmetbuat, c: 2, s: 104.\r\n\r\n\r\n	[4] Amedi, Abdu&rsquo;l Vahid bin Muhammed, &ldquo;Gureru&rsquo;l Hikem ve Dureru&rsquo;l Kelim&rdquo;, Kum: intişaratı defteri tebligat, 1366 h.k, s: 391.\r\n\r\n\r\n	[5] a.g.e, s: 393.\r\n\r\n\r\n	[6] http://amoozeh.ir/Archive sitesinden alıntı.\r\n\r\n\r\n	[7] M&uuml;nafikun Suresi, 9. Ayet.\r\n\r\n\r\n	[8] Kuleyni, Muhammed bin Yakup, &ldquo;Kafi&rdquo;, Tahran: Daru&rsquo;l Kitabı İslamiye, 1365 h.k, c: 5, s: 63.\r\n\r\n\r\n	[9] Seyit bin Tavus, &ldquo;El- Yakin&rdquo;, Kum: M&uuml;essesei daru&rsquo;l kitap, 1413 h.k.\r\n\r\n\r\n	[10] &ldquo;Gureru&rsquo;l Hikem ve Dureru&rsquo;l Kelim&rdquo;, s: 392.\r\n\r\n\r\n	[11] a.g.e, s: 391.\r\n\r\n\r\n	[12] a.g.e.\r\n\r\n\r\n	[13] a.g.e.\r\n\r\n\r\n	[14] Fetal-i Nişaburi, Muhammed bin Hasan, &ldquo;Rovzetu&rsquo;l Vaizin&rdquo;, Kum: İntişaratı Rezi, s: 456.\r\n\r\n\r\n	[15] a.g.e\r\n\r\n\r\n	[16] &ldquo;Nehcu&rsquo;l Belağa&rdquo;, Kum: İntişaratı daru&rsquo;l hicret, s: 540.\r\n\r\n\r\n	[17] Harrani, Hasan bin Şu&rsquo;be, &ldquo;Tuhef-ul Ukul&rdquo;, Kum: İntişaratı camiayı m&uuml;derrisin, s: 57.\r\n\r\n\r\n	[18] &ldquo;Kafi&rdquo;, c: 2, s: 139.\r\n\r\n\r\n	[19] Tebersi, Ebu&rsquo;l Fazl Ali bin Hasan, &ldquo;Mişkatu&rsquo;l Envar&rdquo;, Necefi Eşref: Kitaphanei Hayderiye, 1385 h.k, s: 130.\r\n\r\n\r\n	[20] &ldquo;Gureru&rsquo;l Hikem ve Dureru&rsquo;l Kelim&rdquo;, s: 382.\r\n\r\n\r\n	[21] &ldquo;Kafi&rdquo;, c: 2, s: 139.\r\n\r\n\r\n	[22] Meclisi, Muhammed Bakır, &ldquo;Biharu&rsquo;l Envar&rdquo;, Beyrut: M&uuml;essesetu&rsquo;l Vefa, 1404 h.k, c: 70, s: 171, hadis 25.\r\n\r\n\r\n	[23] A.g.e, c: 67, s: 317, hadis 25.\r\n\r\n\r\n	[24] Bu b&ouml;l&uuml;m &ldquo;Noktehayi Agaz&rdquo; kitabından &ouml;zetlenmiştir; Mehdevi Keni, Muhammed Rıza, Tahran: Defteri neşri ferheng İslami, 1376 h.ş.'),(282,'tr292','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Oru&ccedil;, nefsin tehzip (ruhi temizlik) ve tezkiyesi i&ccedil;in bir &ccedil;eşit alıştırma ve insanın kendi nefsine tasallutunun tahakkuku i&ccedil;in uygun bir y&ouml;ntem ve nefsan&icirc; heveslerle m&uuml;cadeledir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Oru&ccedil;, ferdi ve i&ccedil;timai iki boyutta olmak &uuml;zere, insanın bedensel boyutta bıraktığı eserlerin yanı sıra insanın ruhi boyutunda da eğitici eserler bırakır. Aşağıdaki eserler bunlardan bir kısımdır: Sabır g&uuml;c&uuml;n&uuml;n takviyesi, ahirete y&ouml;neltme, şehveti kontrol etme g&uuml;c&uuml;, fakir insanları anlama ve farklı tabakaların arasındaki ayrılığı azaltma ve &hellip; gibi eğitici ve yetiştirici eser ve faydalara sahiptir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İmam Sadık (a.s) orucun eserlerinden birini ş&ouml;yle beyan etmektedir: Orucun farz olmasının sebebi şudur ki oru&ccedil; sebebiyle zengin ve fakir eşit olurlar, zira zengin a&ccedil;lığın sıkıntısını tadarak fakire merhamet etsin. Zira zengin insan bir şey istediğinde onu temin edebilme g&uuml;c&uuml;ne sahiptir. Bu y&uuml;zden aziz ve celil olan Allah istedi ki yaratıkları arasında eşitlik meydana gelsin ve a&ccedil;lık zorluğunu ve sıkıntısını zengin de tatsın ki zayıflara acısın ve a&ccedil; kimseye merhamet etsin.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Oru&ccedil;, nefsin tehzip ve tezkiyesi i&ccedil;in bir &ccedil;eşit alıştırma ve insanın kendi nefsine tasallutunun tahakkuku i&ccedil;in uygun bir y&ouml;ntem ve nefsan&icirc; heveslerle m&uuml;cadeledir. Oru&ccedil;, insan hayatının en &ouml;nemli hedef ve felsefesi yani kemal ve ilahi kurb&rsquo;un tahakkuka erişme yolunda etkili etkenlerdendir.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Allah-u Teala orucu teşrii etmesiyle &ouml;zellikle Ramazan ayı olmak &uuml;zere yılın bir &ccedil;ok g&uuml;nlerinde insan i&ccedil;in uygun fırsatları insanın ihtiyarına bırakmıştır, ta ki onunla ilahi kurb yolundaki bil kuvve olan istidatları fiiliyata ulaştırarak, kendi Halifetullah makamına yakınlaşsın. Orucun ister bedeni, ahlaki ve toplumsal olsun her t&uuml;rl&uuml; fayda ve eserleri takva mesirindedir. Nitekim Kur&rsquo;an-ı Kerim&rsquo;de ş&ouml;yle buyurmaktadır: &ldquo;Ey iman edenler! Allah&rsquo;a karşı gelmekten sakınmanız i&ccedil;in oru&ccedil;, sizden &ouml;ncekilere farz kılındığı gibi, size de farz kılındı.&rdquo;[1]</p>\r\n\r\n<p>\r\n	Hatırlatılması gerekir ki, oru&ccedil; aslında insanın cisim ve ruhunda etkilidir, bu nedenle oru&ccedil; Allah&rsquo;ın kapsamlı nimetlerinden ve genel rahmet mısdaklarından birisi sayılmaktadır ve b&uuml;t&uuml;n halk ondan yararlanabilir.&nbsp; Ama bu ameli ibadetin beraberinde ruhi &ouml;zellikler, kemali sıfatlar ve ahlaki faziletler de olursa kesinlikle orucun etkisi insanın nefsini kemale ulaştırmada daha etkili olacaktır; bu nedenle normal bir insanın orucu ile takva ve insani kemaller merhalelerini ge&ccedil;miş ve ilahi ahlakla donanmış kimsenin orucu farklıdır.&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Orucun, ferdi ve i&ccedil;timai iki boyutta olmak &uuml;zere, cismi eserlerine ek olarak, bir&ccedil;ok eğitici ve yetiştirici eser ve faydaları vardır. Burada &ouml;zetle onlardan birka&ccedil;ına değineceğiz: &nbsp;</p>\r\n\r\n<p>\r\n	Orucun Ferdi Eserleri:</p>\r\n\r\n<p>\r\n	1. Diren&ccedil; ve Sabrı Takviye Etme: Sabır, elde edilmesi &ccedil;ok vurgulanan ahlaki ve insani faziletlerden bir tanesidir; zira salik şahıs ilahi kurba ulaşma yolunda hareket halindedir ve bu g&uuml;zel sıfata sahip olmakla inişli &ccedil;ıkışlı, sorunlara, musibet ve ona benzer sıkıntılarla başa &ccedil;ıkarak hedefine nail olabilir.</p>\r\n\r\n<p>\r\n	Bu nefsani g&uuml;ce ve insani fazilete ulaşmanın yollarından bir tanesi oru&ccedil; tutmaktır; Masumlardan bize ulaşan rivayetlerde[2] &ldquo;Sabrederek, namaz kılarak (Allah&rsquo;tan) yardım dileyin.&rdquo;[3] ayetindeki &ldquo;Sabr&rdquo; kelimesi oru&ccedil; olarak tefsir edilmiştir&rdquo;. [4]</p>\r\n\r\n<p>\r\n	Aynı şekilde Peygamber Efendimiz (s.a.a) m&uuml;barek Ramazan ayını sabır ayı niteleyerek ş&ouml;yle buyurmuştur: &ldquo;&#39;Ey insanlar! B&uuml;y&uuml;k ve m&uuml;barek bir ay yaklaştı g&ouml;lgesi başınıza geldi Bu &ouml;yle bir aydır ki i&ccedil;inde bin aydan daha hayırlı olan Kadir Gecesi vardır ve o Ramazan ayıdır. Allah o m&uuml;barek ayda orucu farz kıldı... Ve o ay sabır ayıdır.&rdquo;[5]</p>\r\n\r\n<p>\r\n	Aslında orucun en &ouml;nemli eserlerinden bir tanesi oru&ccedil; tutanın ruh ve canında oluşturduğu manevi ve ruhani olan sabırdır. Zira oru&ccedil; ge&ccedil;ici sınırlamaları meydana getirerek a&ccedil;lık, susuzluk ve diğer sınırlamalar karşısında ona dayanma g&uuml;c&uuml;, vakar ve farklı zaman dilimlerinde zor şartlarla savaşma g&uuml;c&uuml; bahşetmektedir ve asi i&ccedil;g&uuml;d&uuml;s&uuml;n&uuml; kontrol etmesinden dolayı insanın kalbine nur ve safa sa&ccedil;ar.[6] &nbsp;</p>\r\n\r\n<p>\r\n	2. Huzur ve Mutluluk: Oru&ccedil;, &ouml;zellikle Ramazan ayının orucu iki y&ouml;nden oru&ccedil; tutana huzur kaynağı olur. Oru&ccedil; tutan şahsı ıstırap ve kaygılardan uzaklaştırır; Onlardan bir tanesi; insanı sabır merhalesine ulaştırmasıdır ve sabırlı insanı nefsine musallat, akıl takip&ccedil;isi ve Allah&rsquo;a teslim yapmakta ve b&ouml;yle olan kimse de aram ve mutmain nefse sahip olacaktır. Zira sabrın hakikat ve manası nefsin s&uuml;kun ve huzuru ile orantılıdır ve hakikatte sabırlı kimse, olan olayların etkisinde kalmayan, farklı r&uuml;zgarların onu sarsmadığı ve onu mustarip etmediği kimsedir.[7]</p>\r\n\r\n<p>\r\n	Diğer taraftan oru&ccedil; bir nevi Allah&rsquo;ı ameli yad etme ve zikirdir ve İlahı yad ve zikir etmenin kalplerin huzur kaynağı olduğu m&uuml;sellemdir. Nitekim Kur&rsquo;an-ı Kerim&rsquo;de ş&ouml;yle buyurmaktadır: &ldquo;Onlar, inananlar ve kalpleri Allah&rsquo;ı anmakla huzura kavuşanlardır. Biliniz ki, kalpler ancak Allah&rsquo;ı anmakla huzur bulur.&rdquo;[8]</p>\r\n\r\n<p>\r\n	Ayrıca oru&ccedil; tutan kimseye nasip olan huzurun kaynağı, oru&ccedil; farizasını yerine getirme ve &ouml;zellikle de iftar zamanı ondan yararlandığı andır. Bu nedenle İmam Sadık (a.s) ş&ouml;yle buyurmuştur: &ldquo;Oru&ccedil;lu kimse iki sevin&ccedil; i&ccedil;indedir: Orucu a&ccedil;ma anındaki sevin&ccedil; ve Allah azze ve celle ile g&ouml;r&uuml;şt&uuml;ğ&uuml; andaki sevin&ccedil;.&rdquo;[9]</p>\r\n\r\n<p>\r\n	Yine Peygamber Efendimiz (s.a.a) İmam Ali&rsquo;ye (a.s) tavsiyelerinden birinde ş&ouml;yle buyurmuştur: &ldquo;Ya Ali! M&uuml;min d&uuml;nyada &uuml;&ccedil; şeyle sevinir: Kardeşleri ile m&uuml;lakat ettiği zaman, Ramazan ayında iftar zamanı ve gece sonunda kıldığı tehecc&uuml;t namazı vakti.&rdquo;[10]</p>\r\n\r\n<p>\r\n	3. Ahirete Y&ouml;nelme: Orucun bir diğer ferdi eserlerinden biriside insanı ahrete y&ouml;nelme mesirine sokmasıdır; zira oru&ccedil;lu kimse kendi a&ccedil;lık ve susuzluğu ile kıyamet g&uuml;n&uuml;n&uuml;n a&ccedil;lık ve susuzluğunu aklına getiriyor ve bundan dolayı da gelecek o g&uuml;n i&ccedil;in azık toplama kararı alıyor.</p>\r\n\r\n<p>\r\n	Peygamber efendimiz (s.a.a) Şabaniye hutbesinde ş&ouml;yle buyuruyor: &ldquo;(Ramazan ayı oru&ccedil;luyken) A&ccedil;lık ve susuzluğunuzla kıyamet g&uuml;n&uuml;ndeki a&ccedil;lık ve susuzluğu hatırlayın&rdquo;[11] Aynı şekilde başka bir yerde Peygamber Efendimizden ş&ouml;yle okumaktayız: &ldquo;Cennetin Reyyan (susuzluğu giderilmiş) adında bir kapısı vardır ki oradan sadece oru&ccedil;lu kimseler ge&ccedil;er.&rdquo;[12]</p>\r\n\r\n<p>\r\n	Merhum Saduk bu hadisin şerhinde ş&ouml;yle yazmaktadır: Bu cennet kapısının bu adla adlandırılması oru&ccedil;lu olan kimsenin en &ccedil;ok zorluk &ccedil;ektiği konunun susuzluk olmasından dolayıdır ve bu oru&ccedil; tutanların bu kapıdan ge&ccedil;tikleri vakit &ouml;yle susuzlukları giderilir ki ondan sonra bir daha hi&ccedil; susamazlar.[13]</p>\r\n\r\n<p>\r\n	4. Şehvetleri Kontrol Etme G&uuml;c&uuml;: İlahi rahmetten uzaklaşma ve Allah&rsquo;ın sonsuz l&uuml;tuflarından mahrum olmaya zemine hazırlayan en &ouml;nemli fakt&ouml;r insanın nefsan&icirc; ve &ouml;zellikle cinsi şehvet olmak &uuml;zere şehvani isteklerinin tuzağına d&uuml;şmesidir. Dini &ouml;ğretilerde o şehvetleri kontrol etme ve y&ouml;n verme ve i&ccedil;g&uuml;d&uuml;lerde tead&uuml;ll&uuml; olmak i&ccedil;in bir&ccedil;ok ameli d&uuml;sturlar beyan edilmiştir ki onlardan bir tanesi de oru&ccedil; tutmaktır; zira oru&ccedil; bir nevi tabii ve makul riyazettir. Eğer d&uuml;zenli ve programlı tekrar edilirse tedrici olarak insanın kendisini g&uuml;nahlardan koruma g&uuml;c&uuml;n&uuml; takviye ediyor ve onu kendi iradesine musallat olmasını sağlıyor. İşte burada oru&ccedil; tutan kimse her g&uuml;nahın karşısında ihtiyarını elden vermiyor ve b&uuml;t&uuml;n noksanlıklardan m&uuml;nezzeh olan Allah&rsquo;a yakınlaşmada gevşekliğe du&ccedil;ar olmamakla birlikte g&uuml;nahlardan sakınıyor. Nitekim Kur&rsquo;an-ı Kerim &ldquo;leallekum tettek&uuml;&uuml;n&rdquo;[14] c&uuml;mlesiyle bu konuya değinmektedir.</p>\r\n\r\n<p>\r\n	Peygamber Efendimiz (s.a.a) ş&ouml;yle buyurmaktadır: &ldquo;Ey gen&ccedil;ler, sizden kimin g&uuml;c&uuml; yeterse evlensin; &ccedil;&uuml;nk&uuml; bu, g&ouml;z&uuml;n haramdan sakınmasını ve iffetin korunmasını sağlar. Kimin evlenmeye g&uuml;c&uuml; yetmezse; oru&ccedil; tutsun; &ccedil;&uuml;nk&uuml; oru&ccedil;, cinsel arzuları kontrol etmede &ccedil;ok faydalıdır.&rdquo;[15]</p>\r\n\r\n<p>\r\n	5. İhl&acirc;sı G&uuml;&ccedil;lendirme Etkeni: İmam Ali (a.s) ibadetlerin felsefesini a&ccedil;ıklarken oru&ccedil; hakkında ş&ouml;yle buyurmaktadır: &ldquo;Allah orucu kullarının ihlasını denemek i&ccedil;in farz kılmıştır.&rdquo;[16]</p>\r\n\r\n<p>\r\n	Hz Fatımat&uuml;&rsquo;z Zehra (s.a) bu konu hakkında ş&ouml;yle buyurmaktadır: &ldquo;Allah orucu ihl&acirc;sı g&uuml;&ccedil;lendirmek i&ccedil;in farz kılmıştır.&rdquo;[17]</p>\r\n\r\n<p>\r\n	Netice itibari ile oru&ccedil;, insanda ihl&acirc;sın r&uuml;şt ve yetişmesi i&ccedil;in etkilidir; zira oru&ccedil; sakınma ve korunma olduğu i&ccedil;in gizli olan yeg&acirc;ne ibadettir ve şahsın kendisi onu s&ouml;ylemeyene kadar Allah&rsquo;tan başka hi&ccedil; kimsenin ondan haberi olmaz.</p>\r\n\r\n<p>\r\n	Orucun Toplumsal Eserleri:</p>\r\n\r\n<p>\r\n	Oru&ccedil; tutmanın bazı toplumsal eserleri şunlardan ibarettir:</p>\r\n\r\n<p>\r\n	1. Fakirlerle aynı hisleri paylaşmanın g&uuml;&ccedil;lenmesi ve toplum kitlelerinin arasındaki tabaka ayrıklılarının azalması: Oru&ccedil;, insanda m&uuml;staz&rsquo;af kesimle hisleri paylaşma ve aynı olma duygularını uyandırmaktadır. Oru&ccedil;lu kimsenin kendi ge&ccedil;ici a&ccedil;lık ve susuzluğuyla duygusallık boyutunun &ouml;n plana &ccedil;ıkması sonucu a&ccedil;lar ve mahrumların bulunduğu durumu daha iyi derk edebilir ve hayatında elinin altında olanların hakkını zayi etmeme ve mahrumlardan gafil olmaması i&ccedil;in yol a&ccedil;maktadır. Ger&ccedil;i zengin ve servet sahibi insanlara, a&ccedil; ve mahrum insanların halini nitelemekle onların durumlarına vakıf edebiliriz ama bu mesele hissi ve ayni boyuta indirgenirse daha etkili olacaktır. İmam Sadık&rsquo;tan (a.s) rivayet edilen meşhur hadiste &ldquo;Hişam bin Hekem&rdquo; İmam Sadık&rsquo;tan (a.s) orucun teşrii edilmesi hakkında sorduğu sorusunda İmam Sadık (a.s) ş&ouml;yle buyurdu: &ldquo;Oru&ccedil; tutmanın farz oluşunun sebebi şudur ki oru&ccedil; sebebiyle zengin ve fakir eşit olurlar. Zira zengin a&ccedil;lığın sıkıntısını bilmez ki fakire merhamet etsin. Zira zengin insan bir şey istediğinde onu temin edebilme g&uuml;c&uuml;ne sahiptir. Bu y&uuml;zden aziz ve celil olan Allah istedi ki yaratıkları arasında eşitlik icadolsun ve a&ccedil;lık zorluğunu ve sıkıntısını zengin de tatsın ki zayıflara acısın ve a&ccedil; kimseye merhamet etsin.&rdquo;[18]</p>\r\n\r\n<p>\r\n	2. H&uuml;sn&uuml; Muaşeret: Oru&ccedil; tutmak insanda manevi konulara y&ouml;nelme zeminlerini oluşturmaktadır ve onu toplumsal bozukluklardan uzak tutma ve i&ccedil;timai takva ve kendi cinsleriyle g&uuml;zel muaşeret i&ccedil;inde olma etkenidir. Elbette bu etki, m&uuml;barek Ramazan ayında, insanların genelinin oru&ccedil;lu olması ve iftar vermenin m&uuml;stehap olması vb. gibi &ouml;zel programlar i&ccedil;ermesinden dolayı daha fazla etkileri olacaktır.</p>\r\n\r\n<p>\r\n	3. Toplumda manevi havanın oluşması ve toplumsal afetlerin azalması: Oru&ccedil;, insanda takva ve sakınma ruhiyesini meydana getirmektedir ve zamanla da onu g&uuml;&ccedil;lendiriyor ve toplum bireylerinin her birinin ruhi terbiyesine direkt olarak tesir etmektedir; zira ferdi ve toplumsal g&uuml;nahların geneli gazap ve şehvet olarak iki k&ouml;kten kaynaklanmaktadır. Ve oru&ccedil; bu iki i&ccedil;g&uuml;d&uuml;n&uuml;n aşırılıklarının &ouml;n&uuml;ne almaktadır. Bu nedenle toplumda fesadın azalmasına ve takvanın artmasına sebep olur.[19]</p>\r\n\r\n<p>\r\n	&Ouml;zellikle ramazan ayında olmak &uuml;zere, fertlerin genelinin oru&ccedil;lu olduğu bir toplumun &ouml;zel bir manevi atmosfere sahip olması m&uuml;sellemdir. Ve toplumsal dert ortaklığı, kaynaşma ve k&uuml;lt&uuml;rel ve toplumsal afetlerin azalmasına neden olur. &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Bakara Suresi, 183. ayet</p>\r\n\r\n<p>\r\n	[2] Kuleyni, Muhammed bin Yakup, &ldquo;Kafi&rdquo;, Tahran; Daru&rsquo;l Kitabı İslamiye, c: 4, s: 63 &ndash; 64, 1365 h.ş.; Meclisi Muhammed Bakır, &ldquo;Biharu&rsquo;l Envar&rdquo;, Beyrut: M&uuml;essesei El- Vefa, c: 93, s: 254, 1404 h.k.; Amuli, Şeyh H&uuml;rr, &ldquo;Vesailu&rsquo;ş Şia&rdquo;, Kum: M&uuml;essesei A&rsquo;lul Beyt, c: 10, s: 408, 1409 h.k.</p>\r\n\r\n<p>\r\n	[3] Bakara Suresi, 45 ve 153: &ldquo;وَ اسْتَعینُوا بِالصَّبْرِ وَ الصَّلاةِ&rdquo;</p>\r\n\r\n<p>\r\n	[4] Ama sadece oru&ccedil;la sınırlı değildir; belki orucun zikredilmesi a&ccedil;ık ve bariz bir mısdakı olması itibari iledir; zira insan bu b&uuml;y&uuml;k ibadet ışığında g&uuml;&ccedil;l&uuml; bir irade ve sağlam bir imana sahip olmaktadır ve aklının heveslerine h&acirc;kimiyeti kesinleşmektedir. Mekarim Şirazi, Nasır, &ldquo;Tefsir-i Numune&rdquo;, Tahran: Daru&rsquo;l Kitabı İslamiye, c: 1, s: 218, 1374 h.ş; H&uuml;seyni Hamedani, Seyyid Muhammed H&uuml;seyin, &ldquo;Envar&rsquo;ı Dırahşan&rdquo;, Tahkik: Behbudi, Muhammed Bakır, Tahran: Kitap Furuşiyi Lutfi, &ccedil;apı evvel, c: 1, s: 144, 1404 h.k.</p>\r\n\r\n<p>\r\n	[5] &ldquo;Kafi&rdquo;, c: 4, s: 66.</p>\r\n\r\n<p>\r\n	[6] Tefsir-i Numune&rdquo;, c: 1, s: 629.</p>\r\n\r\n<p>\r\n	[7] Banuyi İsfahani, Seyyide Nusret Emin, &ldquo;Mahzenu&rsquo;l İrfan de Tefsir-i Kur&rsquo;an&rdquo;, Tahran: Neşri Nehzeti Zenan-ı M&uuml;selman, c: 1, s: 306, 1361 h.ş; Belaği, Seyyid Abdu&rsquo;ı H&uuml;ccet, &ldquo;Huccetu&rsquo;t Tefasir ve Belağu&rsquo;l İksir&rdquo;, Kum: İntişaratı Hikmet, c: 1, s: 135, 1386 h.k.</p>\r\n\r\n<p>\r\n	[8] Rad Suresi, 28. ayet.</p>\r\n\r\n<p>\r\n	[9] Şeyh Saduk, &ldquo;Men la Yehzeruhu&rsquo;l Fakih&rdquo;, Kum: İntişaratı Camiayı M&uuml;derrisin, c: 2, s: 76, 1413 h.k.</p>\r\n\r\n<p>\r\n	[10] &ldquo;Men la Yehzeruhu&rsquo;l Fakih&rdquo;, c: 4, s: 360.</p>\r\n\r\n<p>\r\n	[11] &ldquo;Vesailu&rsquo;ş Şia&rdquo;, c: 10, s: 313.</p>\r\n\r\n<p>\r\n	[12] a.g.e, s. 404; Şeyh Saduk, &ldquo;Meaniu&rsquo;l Ahbar&rdquo;, Kum: İntişaratı Camiayı M&uuml;derrisin, s: 409, 1361 h.ş.</p>\r\n\r\n<p>\r\n	[13] &ldquo;Meaniu&rsquo;l Ahbar&rdquo;, s: 409.</p>\r\n\r\n<p>\r\n	[14] Bakara Suresi, 183. ayet: &ldquo;Ey iman edenler! Allah&rsquo;a karşı gelmekten sakınmanız i&ccedil;in oru&ccedil;, sizden &ouml;ncekilere farz kılındığı gibi, size de farz kılındı.&rdquo;</p>\r\n\r\n<p>\r\n	[15] Muhaddis-i Nuri, &ldquo;M&uuml;stedreku&rsquo;l Vesail&rdquo;, Kum: M&uuml;essesei A&rsquo;lul Beyt, c: 14, s: 153, 1408 h.k.</p>\r\n\r\n<p>\r\n	[16] Seyyid Rezi, &ldquo;Nehc&uuml;&rsquo;l Belağa&rdquo;, Kum: Neşri Hicret, &ccedil;apı evvel, s: 512, 1414 h.k.</p>\r\n\r\n<p>\r\n	[17] &ldquo;Biharu&rsquo;l Envar&rdquo;, c: 93, s: 368.</p>\r\n\r\n<p>\r\n	[18] &ldquo;Men la Yehzeruhu&rsquo;l Fakih&rdquo;, c: 2, s: 73.</p>\r\n\r\n<p>\r\n	[19] Kıraati, Muhsin, &ldquo;Tefsir-i Nur&rdquo;, Tahran: Merkezi Ferhenğiyi Dershayi Ez Kur&rsquo;an, &ccedil;apı &ccedil;aharum, c: 1, s: 281, 1389 h.ş.</p>\r\n','Oru&ccedil;, nefsin tehzip (ruhi temizlik) ve tezkiyesi i&ccedil;in bir &ccedil;eşit alıştırma ve insanın kendi nefsine tasallutunun tahakkuku i&ccedil;in uygun bir y&ouml;ntem ve nefsan&icirc; heveslerle m&uuml;cadeledir.\r\n\r\n	\r\n		Oru&ccedil;, ferdi ve i&ccedil;timai iki boyutta olmak &uuml;zere, insanın bedensel boyutta bıraktığı eserlerin yanı sıra insanın ruhi boyutunda da eğitici eserler bırakır. Aşağıdaki eserler bunlardan bir kısımdır: Sabır g&uuml;c&uuml;n&uuml;n takviyesi, ahirete y&ouml;neltme, şehveti kontrol etme g&uuml;c&uuml;, fakir insanları anlama ve farklı tabakaların arasındaki ayrılığı azaltma ve &hellip; gibi eğitici ve yetiştirici eser ve faydalara sahiptir.\r\n\r\n	\r\n		İmam Sadık (a.s) orucun eserlerinden birini ş&ouml;yle beyan etmektedir: Orucun farz olmasının sebebi şudur ki oru&ccedil; sebebiyle zengin ve fakir eşit olurlar, zira zengin a&ccedil;lığın sıkıntısını tadarak fakire merhamet etsin. Zira zengin insan bir şey istediğinde onu temin edebilme g&uuml;c&uuml;ne sahiptir. Bu y&uuml;zden aziz ve celil olan Allah istedi ki yaratıkları arasında eşitlik meydana gelsin ve a&ccedil;lık zorluğunu ve sıkıntısını zengin de tatsın ki zayıflara acısın ve a&ccedil; kimseye merhamet etsin.','&nbsp;Oru&ccedil;, nefsin tehzip ve tezkiyesi i&ccedil;in bir &ccedil;eşit alıştırma ve insanın kendi nefsine tasallutunun tahakkuku i&ccedil;in uygun bir y&ouml;ntem ve nefsan&icirc; heveslerle m&uuml;cadeledir. Oru&ccedil;, insan hayatının en &ouml;nemli hedef ve felsefesi yani kemal ve ilahi kurb&rsquo;un tahakkuka erişme yolunda etkili etkenlerdendir.&nbsp; &nbsp;\r\n\r\n\r\n	Allah-u Teala orucu teşrii etmesiyle &ouml;zellikle Ramazan ayı olmak &uuml;zere yılın bir &ccedil;ok g&uuml;nlerinde insan i&ccedil;in uygun fırsatları insanın ihtiyarına bırakmıştır, ta ki onunla ilahi kurb yolundaki bil kuvve olan istidatları fiiliyata ulaştırarak, kendi Halifetullah makamına yakınlaşsın. Orucun ister bedeni, ahlaki ve toplumsal olsun her t&uuml;rl&uuml; fayda ve eserleri takva mesirindedir. Nitekim Kur&rsquo;an-ı Kerim&rsquo;de ş&ouml;yle buyurmaktadır: &ldquo;Ey iman edenler! Allah&rsquo;a karşı gelmekten sakınmanız i&ccedil;in oru&ccedil;, sizden &ouml;ncekilere farz kılındığı gibi, size de farz kılındı.&rdquo;[1]\r\n\r\n\r\n	Hatırlatılması gerekir ki, oru&ccedil; aslında insanın cisim ve ruhunda etkilidir, bu nedenle oru&ccedil; Allah&rsquo;ın kapsamlı nimetlerinden ve genel rahmet mısdaklarından birisi sayılmaktadır ve b&uuml;t&uuml;n halk ondan yararlanabilir.&nbsp; Ama bu ameli ibadetin beraberinde ruhi &ouml;zellikler, kemali sıfatlar ve ahlaki faziletler de olursa kesinlikle orucun etkisi insanın nefsini kemale ulaştırmada daha etkili olacaktır; bu nedenle normal bir insanın orucu ile takva ve insani kemaller merhalelerini ge&ccedil;miş ve ilahi ahlakla donanmış kimsenin orucu farklıdır.&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	Orucun, ferdi ve i&ccedil;timai iki boyutta olmak &uuml;zere, cismi eserlerine ek olarak, bir&ccedil;ok eğitici ve yetiştirici eser ve faydaları vardır. Burada &ouml;zetle onlardan birka&ccedil;ına değineceğiz: &nbsp;\r\n\r\n\r\n	Orucun Ferdi Eserleri:\r\n\r\n\r\n	1. Diren&ccedil; ve Sabrı Takviye Etme: Sabır, elde edilmesi &ccedil;ok vurgulanan ahlaki ve insani faziletlerden bir tanesidir; zira salik şahıs ilahi kurba ulaşma yolunda hareket halindedir ve bu g&uuml;zel sıfata sahip olmakla inişli &ccedil;ıkışlı, sorunlara, musibet ve ona benzer sıkıntılarla başa &ccedil;ıkarak hedefine nail olabilir.\r\n\r\n\r\n	Bu nefsani g&uuml;ce ve insani fazilete ulaşmanın yollarından bir tanesi oru&ccedil; tutmaktır; Masumlardan bize ulaşan rivayetlerde[2] &ldquo;Sabrederek, namaz kılarak (Allah&rsquo;tan) yardım dileyin.&rdquo;[3] ayetindeki &ldquo;Sabr&rdquo; kelimesi oru&ccedil; olarak tefsir edilmiştir&rdquo;. [4]\r\n\r\n\r\n	Aynı şekilde Peygamber Efendimiz (s.a.a) m&uuml;barek Ramazan ayını sabır ayı niteleyerek ş&ouml;yle buyurmuştur: &ldquo;&#39;Ey insanlar! B&uuml;y&uuml;k ve m&uuml;barek bir ay yaklaştı g&ouml;lgesi başınıza geldi Bu &ouml;yle bir aydır ki i&ccedil;inde bin aydan daha hayırlı olan Kadir Gecesi vardır ve o Ramazan ayıdır. Allah o m&uuml;barek ayda orucu farz kıldı... Ve o ay sabır ayıdır.&rdquo;[5]\r\n\r\n\r\n	Aslında orucun en &ouml;nemli eserlerinden bir tanesi oru&ccedil; tutanın ruh ve canında oluşturduğu manevi ve ruhani olan sabırdır. Zira oru&ccedil; ge&ccedil;ici sınırlamaları meydana getirerek a&ccedil;lık, susuzluk ve diğer sınırlamalar karşısında ona dayanma g&uuml;c&uuml;, vakar ve farklı zaman dilimlerinde zor şartlarla savaşma g&uuml;c&uuml; bahşetmektedir ve asi i&ccedil;g&uuml;d&uuml;s&uuml;n&uuml; kontrol etmesinden dolayı insanın kalbine nur ve safa sa&ccedil;ar.[6] &nbsp;\r\n\r\n\r\n	2. Huzur ve Mutluluk: Oru&ccedil;, &ouml;zellikle Ramazan ayının orucu iki y&ouml;nden oru&ccedil; tutana huzur kaynağı olur. Oru&ccedil; tutan şahsı ıstırap ve kaygılardan uzaklaştırır; Onlardan bir tanesi; insanı sabır merhalesine ulaştırmasıdır ve sabırlı insanı nefsine musallat, akıl takip&ccedil;isi ve Allah&rsquo;a teslim yapmakta ve b&ouml;yle olan kimse de aram ve mutmain nefse sahip olacaktır. Zira sabrın hakikat ve manası nefsin s&uuml;kun ve huzuru ile orantılıdır ve hakikatte sabırlı kimse, olan olayların etkisinde kalmayan, farklı r&uuml;zgarların onu sarsmadığı ve onu mustarip etmediği kimsedir.[7]\r\n\r\n\r\n	Diğer taraftan oru&ccedil; bir nevi Allah&rsquo;ı ameli yad etme ve zikirdir ve İlahı yad ve zikir etmenin kalplerin huzur kaynağı olduğu m&uuml;sellemdir. Nitekim Kur&rsquo;an-ı Kerim&rsquo;de ş&ouml;yle buyurmaktadır: &ldquo;Onlar, inananlar ve kalpleri Allah&rsquo;ı anmakla huzura kavuşanlardır. Biliniz ki, kalpler ancak Allah&rsquo;ı anmakla huzur bulur.&rdquo;[8]\r\n\r\n\r\n	Ayrıca oru&ccedil; tutan kimseye nasip olan huzurun kaynağı, oru&ccedil; farizasını yerine getirme ve &ouml;zellikle de iftar zamanı ondan yararlandığı andır. Bu nedenle İmam Sadık (a.s) ş&ouml;yle buyurmuştur: &ldquo;Oru&ccedil;lu kimse iki sevin&ccedil; i&ccedil;indedir: Orucu a&ccedil;ma anındaki sevin&ccedil; ve Allah azze ve celle ile g&ouml;r&uuml;şt&uuml;ğ&uuml; andaki sevin&ccedil;.&rdquo;[9]\r\n\r\n\r\n	Yine Peygamber Efendimiz (s.a.a) İmam Ali&rsquo;ye (a.s) tavsiyelerinden birinde ş&ouml;yle buyurmuştur: &ldquo;Ya Ali! M&uuml;min d&uuml;nyada &uuml;&ccedil; şeyle sevinir: Kardeşleri ile m&uuml;lakat ettiği zaman, Ramazan ayında iftar zamanı ve gece sonunda kıldığı tehecc&uuml;t namazı vakti.&rdquo;[10]\r\n\r\n\r\n	3. Ahirete Y&ouml;nelme: Orucun bir diğer ferdi eserlerinden biriside insanı ahrete y&ouml;nelme mesirine sokmasıdır; zira oru&ccedil;lu kimse kendi a&ccedil;lık ve susuzluğu ile kıyamet g&uuml;n&uuml;n&uuml;n a&ccedil;lık ve susuzluğunu aklına getiriyor ve bundan dolayı da gelecek o g&uuml;n i&ccedil;in azık toplama kararı alıyor.\r\n\r\n\r\n	Peygamber efendimiz (s.a.a) Şabaniye hutbesinde ş&ouml;yle buyuruyor: &ldquo;(Ramazan ayı oru&ccedil;luyken) A&ccedil;lık ve susuzluğunuzla kıyamet g&uuml;n&uuml;ndeki a&ccedil;lık ve susuzluğu hatırlayın&rdquo;[11] Aynı şekilde başka bir yerde Peygamber Efendimizden ş&ouml;yle okumaktayız: &ldquo;Cennetin Reyyan (susuzluğu giderilmiş) adında bir kapısı vardır ki oradan sadece oru&ccedil;lu kimseler ge&ccedil;er.&rdquo;[12]\r\n\r\n\r\n	Merhum Saduk bu hadisin şerhinde ş&ouml;yle yazmaktadır: Bu cennet kapısının bu adla adlandırılması oru&ccedil;lu olan kimsenin en &ccedil;ok zorluk &ccedil;ektiği konunun susuzluk olmasından dolayıdır ve bu oru&ccedil; tutanların bu kapıdan ge&ccedil;tikleri vakit &ouml;yle susuzlukları giderilir ki ondan sonra bir daha hi&ccedil; susamazlar.[13]\r\n\r\n\r\n	4. Şehvetleri Kontrol Etme G&uuml;c&uuml;: İlahi rahmetten uzaklaşma ve Allah&rsquo;ın sonsuz l&uuml;tuflarından mahrum olmaya zemine hazırlayan en &ouml;nemli fakt&ouml;r insanın nefsan&icirc; ve &ouml;zellikle cinsi şehvet olmak &uuml;zere şehvani isteklerinin tuzağına d&uuml;şmesidir. Dini &ouml;ğretilerde o şehvetleri kontrol etme ve y&ouml;n verme ve i&ccedil;g&uuml;d&uuml;lerde tead&uuml;ll&uuml; olmak i&ccedil;in bir&ccedil;ok ameli d&uuml;sturlar beyan edilmiştir ki onlardan bir tanesi de oru&ccedil; tutmaktır; zira oru&ccedil; bir nevi tabii ve makul riyazettir. Eğer d&uuml;zenli ve programlı tekrar edilirse tedrici olarak insanın kendisini g&uuml;nahlardan koruma g&uuml;c&uuml;n&uuml; takviye ediyor ve onu kendi iradesine musallat olmasını sağlıyor. İşte burada oru&ccedil; tutan kimse her g&uuml;nahın karşısında ihtiyarını elden vermiyor ve b&uuml;t&uuml;n noksanlıklardan m&uuml;nezzeh olan Allah&rsquo;a yakınlaşmada gevşekliğe du&ccedil;ar olmamakla birlikte g&uuml;nahlardan sakınıyor. Nitekim Kur&rsquo;an-ı Kerim &ldquo;leallekum tettek&uuml;&uuml;n&rdquo;[14] c&uuml;mlesiyle bu konuya değinmektedir.\r\n\r\n\r\n	Peygamber Efendimiz (s.a.a) ş&ouml;yle buyurmaktadır: &ldquo;Ey gen&ccedil;ler, sizden kimin g&uuml;c&uuml; yeterse evlensin; &ccedil;&uuml;nk&uuml; bu, g&ouml;z&uuml;n haramdan sakınmasını ve iffetin korunmasını sağlar. Kimin evlenmeye g&uuml;c&uuml; yetmezse; oru&ccedil; tutsun; &ccedil;&uuml;nk&uuml; oru&ccedil;, cinsel arzuları kontrol etmede &ccedil;ok faydalıdır.&rdquo;[15]\r\n\r\n\r\n	5. İhl&acirc;sı G&uuml;&ccedil;lendirme Etkeni: İmam Ali (a.s) ibadetlerin felsefesini a&ccedil;ıklarken oru&ccedil; hakkında ş&ouml;yle buyurmaktadır: &ldquo;Allah orucu kullarının ihlasını denemek i&ccedil;in farz kılmıştır.&rdquo;[16]\r\n\r\n\r\n	Hz Fatımat&uuml;&rsquo;z Zehra (s.a) bu konu hakkında ş&ouml;yle buyurmaktadır: &ldquo;Allah orucu ihl&acirc;sı g&uuml;&ccedil;lendirmek i&ccedil;in farz kılmıştır.&rdquo;[17]\r\n\r\n\r\n	Netice itibari ile oru&ccedil;, insanda ihl&acirc;sın r&uuml;şt ve yetişmesi i&ccedil;in etkilidir; zira oru&ccedil; sakınma ve korunma olduğu i&ccedil;in gizli olan yeg&acirc;ne ibadettir ve şahsın kendisi onu s&ouml;ylemeyene kadar Allah&rsquo;tan başka hi&ccedil; kimsenin ondan haberi olmaz.\r\n\r\n\r\n	Orucun Toplumsal Eserleri:\r\n\r\n\r\n	Oru&ccedil; tutmanın bazı toplumsal eserleri şunlardan ibarettir:\r\n\r\n\r\n	1. Fakirlerle aynı hisleri paylaşmanın g&uuml;&ccedil;lenmesi ve toplum kitlelerinin arasındaki tabaka ayrıklılarının azalması: Oru&ccedil;, insanda m&uuml;staz&rsquo;af kesimle hisleri paylaşma ve aynı olma duygularını uyandırmaktadır. Oru&ccedil;lu kimsenin kendi ge&ccedil;ici a&ccedil;lık ve susuzluğuyla duygusallık boyutunun &ouml;n plana &ccedil;ıkması sonucu a&ccedil;lar ve mahrumların bulunduğu durumu daha iyi derk edebilir ve hayatında elinin altında olanların hakkını zayi etmeme ve mahrumlardan gafil olmaması i&ccedil;in yol a&ccedil;maktadır. Ger&ccedil;i zengin ve servet sahibi insanlara, a&ccedil; ve mahrum insanların halini nitelemekle onların durumlarına vakıf edebiliriz ama bu mesele hissi ve ayni boyuta indirgenirse daha etkili olacaktır. İmam Sadık&rsquo;tan (a.s) rivayet edilen meşhur hadiste &ldquo;Hişam bin Hekem&rdquo; İmam Sadık&rsquo;tan (a.s) orucun teşrii edilmesi hakkında sorduğu sorusunda İmam Sadık (a.s) ş&ouml;yle buyurdu: &ldquo;Oru&ccedil; tutmanın farz oluşunun sebebi şudur ki oru&ccedil; sebebiyle zengin ve fakir eşit olurlar. Zira zengin a&ccedil;lığın sıkıntısını bilmez ki fakire merhamet etsin. Zira zengin insan bir şey istediğinde onu temin edebilme g&uuml;c&uuml;ne sahiptir. Bu y&uuml;zden aziz ve celil olan Allah istedi ki yaratıkları arasında eşitlik icadolsun ve a&ccedil;lık zorluğunu ve sıkıntısını zengin de tatsın ki zayıflara acısın ve a&ccedil; kimseye merhamet etsin.&rdquo;[18]\r\n\r\n\r\n	2. H&uuml;sn&uuml; Muaşeret: Oru&ccedil; tutmak insanda manevi konulara y&ouml;nelme zeminlerini oluşturmaktadır ve onu toplumsal bozukluklardan uzak tutma ve i&ccedil;timai takva ve kendi cinsleriyle g&uuml;zel muaşeret i&ccedil;inde olma etkenidir. Elbette bu etki, m&uuml;barek Ramazan ayında, insanların genelinin oru&ccedil;lu olması ve iftar vermenin m&uuml;stehap olması vb. gibi &ouml;zel programlar i&ccedil;ermesinden dolayı daha fazla etkileri olacaktır.\r\n\r\n\r\n	3. Toplumda manevi havanın oluşması ve toplumsal afetlerin azalması: Oru&ccedil;, insanda takva ve sakınma ruhiyesini meydana getirmektedir ve zamanla da onu g&uuml;&ccedil;lendiriyor ve toplum bireylerinin her birinin ruhi terbiyesine direkt olarak tesir etmektedir; zira ferdi ve toplumsal g&uuml;nahların geneli gazap ve şehvet olarak iki k&ouml;kten kaynaklanmaktadır. Ve oru&ccedil; bu iki i&ccedil;g&uuml;d&uuml;n&uuml;n aşırılıklarının &ouml;n&uuml;ne almaktadır. Bu nedenle toplumda fesadın azalmasına ve takvanın artmasına sebep olur.[19]\r\n\r\n\r\n	&Ouml;zellikle ramazan ayında olmak &uuml;zere, fertlerin genelinin oru&ccedil;lu olduğu bir toplumun &ouml;zel bir manevi atmosfere sahip olması m&uuml;sellemdir. Ve toplumsal dert ortaklığı, kaynaşma ve k&uuml;lt&uuml;rel ve toplumsal afetlerin azalmasına neden olur. &nbsp;\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Bakara Suresi, 183. ayet\r\n\r\n\r\n	[2] Kuleyni, Muhammed bin Yakup, &ldquo;Kafi&rdquo;, Tahran; Daru&rsquo;l Kitabı İslamiye, c: 4, s: 63 &ndash; 64, 1365 h.ş.; Meclisi Muhammed Bakır, &ldquo;Biharu&rsquo;l Envar&rdquo;, Beyrut: M&uuml;essesei El- Vefa, c: 93, s: 254, 1404 h.k.; Amuli, Şeyh H&uuml;rr, &ldquo;Vesailu&rsquo;ş Şia&rdquo;, Kum: M&uuml;essesei A&rsquo;lul Beyt, c: 10, s: 408, 1409 h.k.\r\n\r\n\r\n	[3] Bakara Suresi, 45 ve 153: &ldquo;وَ اسْتَعینُوا بِالصَّبْرِ وَ الصَّلاةِ&rdquo;\r\n\r\n\r\n	[4] Ama sadece oru&ccedil;la sınırlı değildir; belki orucun zikredilmesi a&ccedil;ık ve bariz bir mısdakı olması itibari iledir; zira insan bu b&uuml;y&uuml;k ibadet ışığında g&uuml;&ccedil;l&uuml; bir irade ve sağlam bir imana sahip olmaktadır ve aklının heveslerine h&acirc;kimiyeti kesinleşmektedir. Mekarim Şirazi, Nasır, &ldquo;Tefsir-i Numune&rdquo;, Tahran: Daru&rsquo;l Kitabı İslamiye, c: 1, s: 218, 1374 h.ş; H&uuml;seyni Hamedani, Seyyid Muhammed H&uuml;seyin, &ldquo;Envar&rsquo;ı Dırahşan&rdquo;, Tahkik: Behbudi, Muhammed Bakır, Tahran: Kitap Furuşiyi Lutfi, &ccedil;apı evvel, c: 1, s: 144, 1404 h.k.\r\n\r\n\r\n	[5] &ldquo;Kafi&rdquo;, c: 4, s: 66.\r\n\r\n\r\n	[6] Tefsir-i Numune&rdquo;, c: 1, s: 629.\r\n\r\n\r\n	[7] Banuyi İsfahani, Seyyide Nusret Emin, &ldquo;Mahzenu&rsquo;l İrfan de Tefsir-i Kur&rsquo;an&rdquo;, Tahran: Neşri Nehzeti Zenan-ı M&uuml;selman, c: 1, s: 306, 1361 h.ş; Belaği, Seyyid Abdu&rsquo;ı H&uuml;ccet, &ldquo;Huccetu&rsquo;t Tefasir ve Belağu&rsquo;l İksir&rdquo;, Kum: İntişaratı Hikmet, c: 1, s: 135, 1386 h.k.\r\n\r\n\r\n	[8] Rad Suresi, 28. ayet.\r\n\r\n\r\n	[9] Şeyh Saduk, &ldquo;Men la Yehzeruhu&rsquo;l Fakih&rdquo;, Kum: İntişaratı Camiayı M&uuml;derrisin, c: 2, s: 76, 1413 h.k.\r\n\r\n\r\n	[10] &ldquo;Men la Yehzeruhu&rsquo;l Fakih&rdquo;, c: 4, s: 360.\r\n\r\n\r\n	[11] &ldquo;Vesailu&rsquo;ş Şia&rdquo;, c: 10, s: 313.\r\n\r\n\r\n	[12] a.g.e, s. 404; Şeyh Saduk, &ldquo;Meaniu&rsquo;l Ahbar&rdquo;, Kum: İntişaratı Camiayı M&uuml;derrisin, s: 409, 1361 h.ş.\r\n\r\n\r\n	[13] &ldquo;Meaniu&rsquo;l Ahbar&rdquo;, s: 409.\r\n\r\n\r\n	[14] Bakara Suresi, 183. ayet: &ldquo;Ey iman edenler! Allah&rsquo;a karşı gelmekten sakınmanız i&ccedil;in oru&ccedil;, sizden &ouml;ncekilere farz kılındığı gibi, size de farz kılındı.&rdquo;\r\n\r\n\r\n	[15] Muhaddis-i Nuri, &ldquo;M&uuml;stedreku&rsquo;l Vesail&rdquo;, Kum: M&uuml;essesei A&rsquo;lul Beyt, c: 14, s: 153, 1408 h.k.\r\n\r\n\r\n	[16] Seyyid Rezi, &ldquo;Nehc&uuml;&rsquo;l Belağa&rdquo;, Kum: Neşri Hicret, &ccedil;apı evvel, s: 512, 1414 h.k.\r\n\r\n\r\n	[17] &ldquo;Biharu&rsquo;l Envar&rdquo;, c: 93, s: 368.\r\n\r\n\r\n	[18] &ldquo;Men la Yehzeruhu&rsquo;l Fakih&rdquo;, c: 2, s: 73.\r\n\r\n\r\n	[19] Kıraati, Muhsin, &ldquo;Tefsir-i Nur&rdquo;, Tahran: Merkezi Ferhenğiyi Dershayi Ez Kur&rsquo;an, &ccedil;apı &ccedil;aharum, c: 1, s: 281, 1389 h.ş.'),(283,'tr291','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Kur&rsquo;an&rsquo;ın İslam Peygamberinin ebedi mucizesi ve y&uuml;ce Allah&rsquo;ın kelamı olması itibari ile, İslam&rsquo;ın başından beri M&uuml;sl&uuml;manlar arasında &ouml;zel bir saygı ve değere sahiptir. M&uuml;sl&uuml;manlar, Kur&rsquo;an ayetlerine tevecc&uuml;hle ve Peygamber Efendimizin (s.a.a) tavsiye ve hadisleri doğrultusunda, hatta bu semavi kitabın kıraatinde bile şu ana kadar eşi g&ouml;r&uuml;lmemiş bir &ouml;zel adap ve şartlara riayet etmişlerdir. Kur&rsquo;an&rsquo;ın bu t&uuml;r adapla tilavet edilmesi, bu semavi kitabın zahiri tilavet adabı diye ş&ouml;hret buldu. Ama rivayetlere binaen Kur&rsquo;an&rsquo;ın bir zahiri ve bir&ccedil;ok batını boyutu var olma gereğince onun kıraat adabı da aynı şekilde birinci merhalede bir takım zahiri adaba ve bir sonraki merhalede de batini adap olmak &uuml;zere kuran bağlamındaki adaplar iki kısma taksim edildi. Bazı Kur&rsquo;an ayetlerinde ve Peygamber (s.a.a) ve İmamların rivayetlerinde bu konuya en g&uuml;zel şekilde değinilmiştir.&nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Kur&rsquo;an&rsquo;ın tilavet adabını; adabı zahiri ve adabı manevi ya da batini olarak iki kısma taksim edebiliriz, Kur&rsquo;an tilavetinin zahiri adabında bir takım mukaddime ve şartlara riayet etmek gerekir ki kendi yerinde beyan edilmiştir.</p>\r\n\r\n<p>\r\n	Kur&rsquo;an&rsquo;ın batıni adaplarını, Kur&rsquo;an ayetleri ve rivayetlere tevecc&uuml;h ettiğimizde elde etmemiz m&uuml;mk&uuml;nd&uuml;r, Kur&rsquo;an-ı Kerim birka&ccedil; ayette Kur&rsquo;an-ı Kerim&rsquo;i tilavet edenlere, Kur&rsquo;an-ı tertille ve derinlemesine d&uuml;ş&uuml;nerek okumalarını tavsiye ederek ş&ouml;yle buyurmaktadır: &ldquo;Kur&rsquo;an&rsquo;ı ağır ağır, tane tane oku.&rdquo;[1] Ve başka bir ayeti kerimede ise ş&ouml;yle buyurmaktadır: &ldquo;Kendilerine kitap verdiğimiz kimseler, onu gereği gibi okurlar. İşte bunlar ona inanırlar. Onu ink&acirc;r edenlere gelince, işte onlar ziyana uğrayanların ta kendileridir.&rdquo;[2]</p>\r\n\r\n<p>\r\n	Bu iki ayet, hadis ve rivayetlere tevecc&uuml;h edildiğinde hem Kur&rsquo;an-ı Kerim&rsquo;in tilavetinin zahiri adabını hem de batini adabını irade etmektedir. Bakara Suresinin 121. ayetinin zımninde yer alan hadiste, İmam Sadık (a.s) ş&ouml;yle buyurmaktadır: &ldquo;Kur&rsquo;an tilavetinin gereken hakkını vererek okuyanlar, biz Ehlibeytiz.&rdquo;[3]</p>\r\n\r\n<p>\r\n	Tabii olarak İmam Sadık (a.s) burada tilavet edenlerin ger&ccedil;ek misdakını beyan etmektedir ve bir&ccedil;ok m&uuml;&rsquo;min, Kur&rsquo;an&rsquo;ın zahiri ve batini adabına riayet ederek ger&ccedil;ek manada Kur&rsquo;anı Kerimi tilavet edenler derecesine ulaşabilirler. Bu nedenle &ldquo;Bu Kur&rsquo;an, ayetlerini d&uuml;ş&uuml;ns&uuml;nler ve akıl sahipleri &ouml;ğ&uuml;t alsınlar diye sana indirdiğimiz m&uuml;barek bir kitaptır&rdquo;[4] ayetinin beyanında İmam Sadık (a.s) ş&ouml;yle buyurmaktadır: &ldquo;Kur&rsquo;an-ı hakkıyla tilavet etmekten kasıt, ayetleri dikkatli okusunlar. Hakikatlerini derk etsinler. H&uuml;k&uuml;mlerine amel etsinler. Vaatlerinden &uuml;mitli, azabı&lrm;ndansa korksunlar. k&lrm;ıssalarından ibret aslınlar. Emirlerini boyun eğip yasaklarını kabul etsinler. Allah&#39;a yemin olsun ki Kur&rsquo;an&rsquo;ın hakkıyla tilavet edilmesi, ayetleri ezberlemek, kelime ve harflerini birbiri ardınca okumak y&acirc;da sureleri tilavet etmek değildir. Onlar Kur&rsquo;an harflerini ve kelimelerini ezberlediler ama sınır ve anlamlar&lrm;ın&lrm;ı zayi ettiler. Kur&rsquo;an-ı hakkıyla tilavet etmekten kasıt, ayetleri &uuml;zerinde d&uuml;ş&rlm;&uuml;ns&uuml;nler ve h&uuml;k&uuml;mlerine amel etsinler. Nitekim Allah-u Te&acirc;l&acirc; da ş&ouml;yle buyurmaktadır: &quot; Bu Kur&rsquo;an, ayetlerini d&uuml;ş&uuml;ns&uuml;nler ve akıl sahipleri &ouml;ğ&uuml;t alsınlar diye sana indirdiğimiz m&uuml;barek bir kitaptır&rdquo;[5] Bu nurani hadisi dikkate alarak Kur&rsquo;an tilavetinin batini adabı hakkında aşağıdaki konulara değinmemiz m&uuml;mk&uuml;nd&uuml;r:</p>\r\n\r\n<p>\r\n	1. Ne zaman vaatte bulunulan bir ayete denk gelirse, ona ulaşma &uuml;midini taşısın ve ne zamanda bir uyarı ayetine denk gelirse ona m&uuml;ptela olacağından korksun. Sonu&ccedil; itibari ile ne zaman cennet veya cehennem ayetine denk gelirse, durarak Allah&rsquo;tan cenneti isteyip cehennemden O&rsquo;na sığınsın.[6] &nbsp;</p>\r\n\r\n<p>\r\n	İmam Ali (a.s) m&uuml;minlerin &ouml;zellikleri hakkında ş&ouml;yle buyurmuştur: &ldquo;Geceleri ayakları &uuml;zerinde durup Kur&#39;an ayetlerini ona has adapla, anlamını d&uuml;ş&uuml;nerek ağır ağır (tertil &uuml;zere) okurlar. O sırada m&uuml;jdeleyen bir ayet ge&ccedil;tiği zaman, ona g&ouml;n&uuml;l bağlarlar ve ona ulaşmak i&ccedil;in sevin&ccedil;ten sanki sevdiği azizi gelen biri gibi o şevke g&ouml;n&uuml;l bağlarlar. Ama korkutucu bir ayet ge&ccedil;tiği zaman, can kulaklarını ona verirler. Bedenlerini bir titreme sarar ve kalpleri korku i&ccedil;indedir ve bedenleri zayıf. Cehennem alevlerinin uğultusu ve ateşli zincir halkalarının birbirine &ccedil;arpması adeta kulaklarında yankılanmaktadır. (r&uuml;k&ucirc;da) iki b&uuml;kl&uuml;m olurlar, g&ouml;zyaşları akar ve b&ouml;ylece kurtulmaları i&ccedil;in (bu azaptan) Allah&rsquo;a sığınırlar.&rdquo;[7]</p>\r\n\r\n<p>\r\n	2. Kur&rsquo;an tilavetinin batini adabından bir diğeri;&nbsp; Kur&rsquo;an-ı anlama, ayetlerinde tedebb&uuml;r etme ve İlahi h&uuml;k&uuml;mleri bilme ve amel etmektir. İmam Sadık (a.s) İmam Ali&rsquo;den (a.s) ş&ouml;yle nakletmektedir ki ş&ouml;yle buyurmuştur: &ldquo;Biliniz ki dikkatli ve tedebb&uuml;rle kıraat edilmeyen Kur&#39;an&#39;da hay&lrm;ır yoktur.&rdquo;[8]</p>\r\n\r\n<p>\r\n	3. Kur&rsquo;an&rsquo;ın beşeri bir kelam olmadığını dikkate alarak, yaratıcının azametini nazara almak i&ccedil;in; nitekim kelamı tazim etmek, m&uuml;tekellimi tazim etmektir.</p>\r\n\r\n<p>\r\n	4. Kur&rsquo;an tilavetinin batini adabından bir diğeri de tahliyedir (تحلیه); yani kendisini okuduğu her ayetin muhtevasına g&ouml;re ayarlamaktır. Eğer Enbiyaların hik&acirc;ye ve kıssalarını okuyorsa onlardan ibret alsın ve eğer ilahi isim ve sıfatları kıraat ediyorsa onun misdaklarında dikkat etsin.[9]</p>\r\n\r\n<p>\r\n	5. Tahliye (تخلیه) de Kur&rsquo;an&rsquo;dan bir şeyler &ouml;ğrenmek isteyenler i&ccedil;in bir başka Kur&rsquo;an kıraatı adaplarından bir tanesidir. Kur&rsquo;an&rsquo;a y&ouml;nelen birisi, Kur&rsquo;an&rsquo;ı anlamasını etkilememesi i&ccedil;in kesinlikle kendisini &ouml;nyargılardan ve zihni ş&uuml;phelerden boşaltmalıdır (temizlemeli).[10]</p>\r\n\r\n<p>\r\n	6. Kur&rsquo;an tilavetinin batini adabından biriside &ouml;zellikle kibir, riya[11], haset ve tama etme gibi uygun olmayan sıfatları bertaraf etmektir. Zira paslanmış kalple Kur&rsquo;an&rsquo;a y&ouml;nelen insanda hak kelamının mana ve mefhumu tecelli etmez.</p>\r\n\r\n<p>\r\n	7. Kur&rsquo;an tilavetinin manevi adabından en &uuml;st&uuml;n&uuml;, ruhi ve manevi taharettir (temizliktir). İnsan temiz olmayana kadar Kur&rsquo;an hakikatlerini ona g&ouml;stermez; &ccedil;&uuml;nk&uuml; kendisi ş&ouml;yle buyurmuştur. &ldquo;Ona, ancak tertemiz olanlar dokunabilir.&rdquo;[12] Şairin dediği gibi: &ldquo;&Ouml;nce temiz ol, sonra o pak olana nazar at.&rdquo;</p>\r\n\r\n<p>\r\n	8. Kur&rsquo;an tilavetinin batini adabından bir diğeri; Kur&rsquo;an karisinin Kur&rsquo;an&rsquo;a bir metne bakar gibi değil de şifa veren n&uuml;sha unvanıyla bakması ve ondan şifa beklentisi i&ccedil;inde olmasıdır. Rivayetlerde Kur&rsquo;an&rsquo;a bu y&ouml;nl&uuml; bakanların olduğunu ve ondan dertlerinin devasını talep etmekteler. Allah-u Teala kalplerinin şifasını Kur&rsquo;an&rsquo;dan alan karilerden dolayı bela ve d&uuml;şmanları halktan uzaklaştırdı ve rahmet yağmurlarını onlara nazil etmektedir.[13]</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] M&uuml;zzemmil Suresi, 4. ayet</p>\r\n\r\n<p>\r\n	[2] Bakara Suresi, 121. ayet</p>\r\n\r\n<p>\r\n	[3] Kuleyni, Muhammed bin Yakup, &ldquo;Kafi&rdquo;, Tahran: Daru&rsquo;l Kitabı İslamiye, c: 1, s: 215, 1365 h.ş.</p>\r\n\r\n<p>\r\n	[4] Sad Suresi, 29. ayet</p>\r\n\r\n<p>\r\n	[5] Mekarim Şirazi, Nasır, &ldquo;Tefsir-i Numune&rdquo;, Tahran: Daru&rsquo;l Kitabı İslamiye, c: 1, s: 432, 1374 h.ş.</p>\r\n\r\n<p>\r\n	[6] Meşhedi, Muhammed, &ldquo;Kenzu&rsquo;d Dekaik ve Behru&rsquo;l Garaib&rdquo;, Tahran: Sazmanı İntişaratı Vezareti irşad, c: 2, s: 132, 1368 h.ş. &nbsp;</p>\r\n\r\n<p>\r\n	[7] &ldquo;Nehc&uuml;&rsquo;l Belağa&rdquo;, Subhi Salih, s: 304.</p>\r\n\r\n<p>\r\n	[8] &ldquo;Kafi&rdquo;, c: 1, s: 36.</p>\r\n\r\n<p>\r\n	[9] Kaşıfi Sebzevari, Molla H&uuml;seyin, &ldquo;Cevahiru&rsquo;t Tefsir&rdquo;,Tahran: Defteri Neşri Mirası Mektup, bita,&nbsp; s: 270.</p>\r\n\r\n<p>\r\n	[10] a.g.e, tasarruflu.</p>\r\n\r\n<p>\r\n	[11] &ldquo;İnne mine&rsquo;n nasi men yegreu&rsquo;l Kur&rsquo;an&rsquo;e liyugale fulanun kari&rsquo;un ve minhum men yegreu&rsquo;l Kur&rsquo;an&rsquo;e liyetlube bihi&rsquo;d D&uuml;nya ve la hayere fiz zalike ve minhum men yegreu&rsquo;l Kur&rsquo;an&rsquo;e liyentedi&rsquo;e bihi fi salatihi ve leylihi ve neharihi.&rdquo;; H&uuml;rr&rsquo;&uuml; Amuli, Muhammed bin Hasan, &ldquo;Vesailu&rsquo;ş Şia&rdquo;, Kum: A&rsquo;lul Beyt, c: 6, s: 182, 1409 h.k.</p>\r\n\r\n<p>\r\n	[12] Vakıa Suresi, 79. ayet</p>\r\n\r\n<p>\r\n	[13] &ldquo;Ve Raculun garee&rsquo;l Kur&rsquo;an&rsquo;e fevezea devae&rsquo;l Kur&rsquo;an&rsquo;i ala dai kalbihi feeshere bihi leyletu ve etme&rsquo;e bihi neharehu, ve game bihi fi mesacidihi ve tecafa bihi an firaşihi febaulaike yedfe&rsquo;ullahu&rsquo;l azizu&rsquo;l Cabbaru&rsquo;l Bela&rsquo;e ve baulakike yudilullahu azze ve celle mine&rsquo;l A&rsquo;dai ve baulake y&uuml;nezzelullahu azze ve celle el- gayse mine&rsquo;s Semai. Fevallahi lehaulai fi gurrei&rsquo;l Kur&rsquo;ani e&rsquo;azzun mine&rsquo;l kibriyti&rsquo;i ehmer.&rdquo;; &ldquo;Kafi&rdquo;, c: 2, s: 627.</p>\r\n','Kur&rsquo;an&rsquo;ın İslam Peygamberinin ebedi mucizesi ve y&uuml;ce Allah&rsquo;ın kelamı olması itibari ile, İslam&rsquo;ın başından beri M&uuml;sl&uuml;manlar arasında &ouml;zel bir saygı ve değere sahiptir. M&uuml;sl&uuml;manlar, Kur&rsquo;an ayetlerine tevecc&uuml;hle ve Peygamber Efendimizin (s.a.a) tavsiye ve hadisleri doğrultusunda, hatta bu semavi kitabın kıraatinde bile şu ana kadar eşi g&ouml;r&uuml;lmemiş bir &ouml;zel adap ve şartlara riayet etmişlerdir. Kur&rsquo;an&rsquo;ın bu t&uuml;r adapla tilavet edilmesi, bu semavi kitabın zahiri tilavet adabı diye ş&ouml;hret buldu. Ama rivayetlere binaen Kur&rsquo;an&rsquo;ın bir zahiri ve bir&ccedil;ok batını boyutu var olma gereğince onun kıraat adabı da aynı şekilde birinci merhalede bir takım zahiri adaba ve bir sonraki merhalede de batini adap olmak &uuml;zere kuran bağlamındaki adaplar iki kısma taksim edildi. Bazı Kur&rsquo;an ayetlerinde ve Peygamber (s.a.a) ve İmamların rivayetlerinde bu konuya en g&uuml;zel şekilde değinilmiştir.&nbsp;','&nbsp;Kur&rsquo;an&rsquo;ın tilavet adabını; adabı zahiri ve adabı manevi ya da batini olarak iki kısma taksim edebiliriz, Kur&rsquo;an tilavetinin zahiri adabında bir takım mukaddime ve şartlara riayet etmek gerekir ki kendi yerinde beyan edilmiştir.\r\n\r\n\r\n	Kur&rsquo;an&rsquo;ın batıni adaplarını, Kur&rsquo;an ayetleri ve rivayetlere tevecc&uuml;h ettiğimizde elde etmemiz m&uuml;mk&uuml;nd&uuml;r, Kur&rsquo;an-ı Kerim birka&ccedil; ayette Kur&rsquo;an-ı Kerim&rsquo;i tilavet edenlere, Kur&rsquo;an-ı tertille ve derinlemesine d&uuml;ş&uuml;nerek okumalarını tavsiye ederek ş&ouml;yle buyurmaktadır: &ldquo;Kur&rsquo;an&rsquo;ı ağır ağır, tane tane oku.&rdquo;[1] Ve başka bir ayeti kerimede ise ş&ouml;yle buyurmaktadır: &ldquo;Kendilerine kitap verdiğimiz kimseler, onu gereği gibi okurlar. İşte bunlar ona inanırlar. Onu ink&acirc;r edenlere gelince, işte onlar ziyana uğrayanların ta kendileridir.&rdquo;[2]\r\n\r\n\r\n	Bu iki ayet, hadis ve rivayetlere tevecc&uuml;h edildiğinde hem Kur&rsquo;an-ı Kerim&rsquo;in tilavetinin zahiri adabını hem de batini adabını irade etmektedir. Bakara Suresinin 121. ayetinin zımninde yer alan hadiste, İmam Sadık (a.s) ş&ouml;yle buyurmaktadır: &ldquo;Kur&rsquo;an tilavetinin gereken hakkını vererek okuyanlar, biz Ehlibeytiz.&rdquo;[3]\r\n\r\n\r\n	Tabii olarak İmam Sadık (a.s) burada tilavet edenlerin ger&ccedil;ek misdakını beyan etmektedir ve bir&ccedil;ok m&uuml;&rsquo;min, Kur&rsquo;an&rsquo;ın zahiri ve batini adabına riayet ederek ger&ccedil;ek manada Kur&rsquo;anı Kerimi tilavet edenler derecesine ulaşabilirler. Bu nedenle &ldquo;Bu Kur&rsquo;an, ayetlerini d&uuml;ş&uuml;ns&uuml;nler ve akıl sahipleri &ouml;ğ&uuml;t alsınlar diye sana indirdiğimiz m&uuml;barek bir kitaptır&rdquo;[4] ayetinin beyanında İmam Sadık (a.s) ş&ouml;yle buyurmaktadır: &ldquo;Kur&rsquo;an-ı hakkıyla tilavet etmekten kasıt, ayetleri dikkatli okusunlar. Hakikatlerini derk etsinler. H&uuml;k&uuml;mlerine amel etsinler. Vaatlerinden &uuml;mitli, azabı&lrm;ndansa korksunlar. k&lrm;ıssalarından ibret aslınlar. Emirlerini boyun eğip yasaklarını kabul etsinler. Allah&#39;a yemin olsun ki Kur&rsquo;an&rsquo;ın hakkıyla tilavet edilmesi, ayetleri ezberlemek, kelime ve harflerini birbiri ardınca okumak y&acirc;da sureleri tilavet etmek değildir. Onlar Kur&rsquo;an harflerini ve kelimelerini ezberlediler ama sınır ve anlamlar&lrm;ın&lrm;ı zayi ettiler. Kur&rsquo;an-ı hakkıyla tilavet etmekten kasıt, ayetleri &uuml;zerinde d&uuml;ş&rlm;&uuml;ns&uuml;nler ve h&uuml;k&uuml;mlerine amel etsinler. Nitekim Allah-u Te&acirc;l&acirc; da ş&ouml;yle buyurmaktadır: &quot; Bu Kur&rsquo;an, ayetlerini d&uuml;ş&uuml;ns&uuml;nler ve akıl sahipleri &ouml;ğ&uuml;t alsınlar diye sana indirdiğimiz m&uuml;barek bir kitaptır&rdquo;[5] Bu nurani hadisi dikkate alarak Kur&rsquo;an tilavetinin batini adabı hakkında aşağıdaki konulara değinmemiz m&uuml;mk&uuml;nd&uuml;r:\r\n\r\n\r\n	1. Ne zaman vaatte bulunulan bir ayete denk gelirse, ona ulaşma &uuml;midini taşısın ve ne zamanda bir uyarı ayetine denk gelirse ona m&uuml;ptela olacağından korksun. Sonu&ccedil; itibari ile ne zaman cennet veya cehennem ayetine denk gelirse, durarak Allah&rsquo;tan cenneti isteyip cehennemden O&rsquo;na sığınsın.[6] &nbsp;\r\n\r\n\r\n	İmam Ali (a.s) m&uuml;minlerin &ouml;zellikleri hakkında ş&ouml;yle buyurmuştur: &ldquo;Geceleri ayakları &uuml;zerinde durup Kur&#39;an ayetlerini ona has adapla, anlamını d&uuml;ş&uuml;nerek ağır ağır (tertil &uuml;zere) okurlar. O sırada m&uuml;jdeleyen bir ayet ge&ccedil;tiği zaman, ona g&ouml;n&uuml;l bağlarlar ve ona ulaşmak i&ccedil;in sevin&ccedil;ten sanki sevdiği azizi gelen biri gibi o şevke g&ouml;n&uuml;l bağlarlar. Ama korkutucu bir ayet ge&ccedil;tiği zaman, can kulaklarını ona verirler. Bedenlerini bir titreme sarar ve kalpleri korku i&ccedil;indedir ve bedenleri zayıf. Cehennem alevlerinin uğultusu ve ateşli zincir halkalarının birbirine &ccedil;arpması adeta kulaklarında yankılanmaktadır. (r&uuml;k&ucirc;da) iki b&uuml;kl&uuml;m olurlar, g&ouml;zyaşları akar ve b&ouml;ylece kurtulmaları i&ccedil;in (bu azaptan) Allah&rsquo;a sığınırlar.&rdquo;[7]\r\n\r\n\r\n	2. Kur&rsquo;an tilavetinin batini adabından bir diğeri;&nbsp; Kur&rsquo;an-ı anlama, ayetlerinde tedebb&uuml;r etme ve İlahi h&uuml;k&uuml;mleri bilme ve amel etmektir. İmam Sadık (a.s) İmam Ali&rsquo;den (a.s) ş&ouml;yle nakletmektedir ki ş&ouml;yle buyurmuştur: &ldquo;Biliniz ki dikkatli ve tedebb&uuml;rle kıraat edilmeyen Kur&#39;an&#39;da hay&lrm;ır yoktur.&rdquo;[8]\r\n\r\n\r\n	3. Kur&rsquo;an&rsquo;ın beşeri bir kelam olmadığını dikkate alarak, yaratıcının azametini nazara almak i&ccedil;in; nitekim kelamı tazim etmek, m&uuml;tekellimi tazim etmektir.\r\n\r\n\r\n	4. Kur&rsquo;an tilavetinin batini adabından bir diğeri de tahliyedir (تحلیه); yani kendisini okuduğu her ayetin muhtevasına g&ouml;re ayarlamaktır. Eğer Enbiyaların hik&acirc;ye ve kıssalarını okuyorsa onlardan ibret alsın ve eğer ilahi isim ve sıfatları kıraat ediyorsa onun misdaklarında dikkat etsin.[9]\r\n\r\n\r\n	5. Tahliye (تخلیه) de Kur&rsquo;an&rsquo;dan bir şeyler &ouml;ğrenmek isteyenler i&ccedil;in bir başka Kur&rsquo;an kıraatı adaplarından bir tanesidir. Kur&rsquo;an&rsquo;a y&ouml;nelen birisi, Kur&rsquo;an&rsquo;ı anlamasını etkilememesi i&ccedil;in kesinlikle kendisini &ouml;nyargılardan ve zihni ş&uuml;phelerden boşaltmalıdır (temizlemeli).[10]\r\n\r\n\r\n	6. Kur&rsquo;an tilavetinin batini adabından biriside &ouml;zellikle kibir, riya[11], haset ve tama etme gibi uygun olmayan sıfatları bertaraf etmektir. Zira paslanmış kalple Kur&rsquo;an&rsquo;a y&ouml;nelen insanda hak kelamının mana ve mefhumu tecelli etmez.\r\n\r\n\r\n	7. Kur&rsquo;an tilavetinin manevi adabından en &uuml;st&uuml;n&uuml;, ruhi ve manevi taharettir (temizliktir). İnsan temiz olmayana kadar Kur&rsquo;an hakikatlerini ona g&ouml;stermez; &ccedil;&uuml;nk&uuml; kendisi ş&ouml;yle buyurmuştur. &ldquo;Ona, ancak tertemiz olanlar dokunabilir.&rdquo;[12] Şairin dediği gibi: &ldquo;&Ouml;nce temiz ol, sonra o pak olana nazar at.&rdquo;\r\n\r\n\r\n	8. Kur&rsquo;an tilavetinin batini adabından bir diğeri; Kur&rsquo;an karisinin Kur&rsquo;an&rsquo;a bir metne bakar gibi değil de şifa veren n&uuml;sha unvanıyla bakması ve ondan şifa beklentisi i&ccedil;inde olmasıdır. Rivayetlerde Kur&rsquo;an&rsquo;a bu y&ouml;nl&uuml; bakanların olduğunu ve ondan dertlerinin devasını talep etmekteler. Allah-u Teala kalplerinin şifasını Kur&rsquo;an&rsquo;dan alan karilerden dolayı bela ve d&uuml;şmanları halktan uzaklaştırdı ve rahmet yağmurlarını onlara nazil etmektedir.[13]\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] M&uuml;zzemmil Suresi, 4. ayet\r\n\r\n\r\n	[2] Bakara Suresi, 121. ayet\r\n\r\n\r\n	[3] Kuleyni, Muhammed bin Yakup, &ldquo;Kafi&rdquo;, Tahran: Daru&rsquo;l Kitabı İslamiye, c: 1, s: 215, 1365 h.ş.\r\n\r\n\r\n	[4] Sad Suresi, 29. ayet\r\n\r\n\r\n	[5] Mekarim Şirazi, Nasır, &ldquo;Tefsir-i Numune&rdquo;, Tahran: Daru&rsquo;l Kitabı İslamiye, c: 1, s: 432, 1374 h.ş.\r\n\r\n\r\n	[6] Meşhedi, Muhammed, &ldquo;Kenzu&rsquo;d Dekaik ve Behru&rsquo;l Garaib&rdquo;, Tahran: Sazmanı İntişaratı Vezareti irşad, c: 2, s: 132, 1368 h.ş. &nbsp;\r\n\r\n\r\n	[7] &ldquo;Nehc&uuml;&rsquo;l Belağa&rdquo;, Subhi Salih, s: 304.\r\n\r\n\r\n	[8] &ldquo;Kafi&rdquo;, c: 1, s: 36.\r\n\r\n\r\n	[9] Kaşıfi Sebzevari, Molla H&uuml;seyin, &ldquo;Cevahiru&rsquo;t Tefsir&rdquo;,Tahran: Defteri Neşri Mirası Mektup, bita,&nbsp; s: 270.\r\n\r\n\r\n	[10] a.g.e, tasarruflu.\r\n\r\n\r\n	[11] &ldquo;İnne mine&rsquo;n nasi men yegreu&rsquo;l Kur&rsquo;an&rsquo;e liyugale fulanun kari&rsquo;un ve minhum men yegreu&rsquo;l Kur&rsquo;an&rsquo;e liyetlube bihi&rsquo;d D&uuml;nya ve la hayere fiz zalike ve minhum men yegreu&rsquo;l Kur&rsquo;an&rsquo;e liyentedi&rsquo;e bihi fi salatihi ve leylihi ve neharihi.&rdquo;; H&uuml;rr&rsquo;&uuml; Amuli, Muhammed bin Hasan, &ldquo;Vesailu&rsquo;ş Şia&rdquo;, Kum: A&rsquo;lul Beyt, c: 6, s: 182, 1409 h.k.\r\n\r\n\r\n	[12] Vakıa Suresi, 79. ayet\r\n\r\n\r\n	[13] &ldquo;Ve Raculun garee&rsquo;l Kur&rsquo;an&rsquo;e fevezea devae&rsquo;l Kur&rsquo;an&rsquo;i ala dai kalbihi feeshere bihi leyletu ve etme&rsquo;e bihi neharehu, ve game bihi fi mesacidihi ve tecafa bihi an firaşihi febaulaike yedfe&rsquo;ullahu&rsquo;l azizu&rsquo;l Cabbaru&rsquo;l Bela&rsquo;e ve baulakike yudilullahu azze ve celle mine&rsquo;l A&rsquo;dai ve baulake y&uuml;nezzelullahu azze ve celle el- gayse mine&rsquo;s Semai. Fevallahi lehaulai fi gurrei&rsquo;l Kur&rsquo;ani e&rsquo;azzun mine&rsquo;l kibriyti&rsquo;i ehmer.&rdquo;; &ldquo;Kafi&rdquo;, c: 2, s: 627.'),(284,'tr290','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İslam dini semavi dinlerin en sonuncusu, en k&acirc;mili ve en camiidir. Bu bağlamda İslami &ouml;ğretiler insanın t&uuml;m boyutlarını; bireysel ve toplumsal y&ouml;nlerini her zaman ve her mek&acirc;n i&ccedil;in g&ouml;z &ouml;n&uuml;nde bulundurmuş ve onun t&uuml;m ihtiya&ccedil;larına cevap veriyor. Her hal&uuml;karda İslam dininin hakkında nazar vermiş ve adap belirlemiş olduğu konulardan birisi de ayakkabı giyme konusudur. Bu adap ve kurallara bağlı kalmanın kendisi bir anlamda nimete karşı ş&uuml;k&uuml;r etmek anlamına geliyor. Ayakkabıları g&uuml;zel giymek, ayakta ayakkabı giymemek ve&hellip; bu adaplardan bazılarıdır.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;İslam dini semavi dinlerin en sonuncusu, en k&acirc;mili ve en camiidir.[1] Bu bağlamda İslami &ouml;ğretiler insanın t&uuml;m boyutlarını; bireysel ve toplumsal y&ouml;nlerini her zaman ve her mek&acirc;n i&ccedil;in g&ouml;z &ouml;n&uuml;nde bulundurmuş ve onun t&uuml;m ihtiya&ccedil;larına cevap veriyor. Elbette dikkat edilmesi gerekir ki dinin camii ve k&acirc;mildir dolayısıyla t&uuml;m c&uuml;zi meseleler hakkında teklif belirtilmeli olmalıdır neticesi alınmamalıdır.[2]&nbsp; Bilakis İslam dini k&uuml;lli kurallar ve &ouml;l&ccedil;&uuml;ler ile ve hakeza nakli ve akli deliller sunarak her zaman ve asırda meydan gelecek yeni konular ve c&uuml;zi meseleler hakkında h&uuml;k&uuml;m ve maksadının belirtilmesini insanın kendisine bırakmıştır. İnsan da bu &ouml;l&ccedil;&uuml; ve kuralları doğru bir şekilde elde ederek ve onları g&ouml;z &ouml;n&uuml;nde bulundurarak i&ccedil;tihat yoluyla bu h&uuml;k&uuml;m ve d&uuml;sturları istinbat etmesi gerekmektedir.[3]</p>\r\n\r\n<p>\r\n	Elbette İslam dini bazı c&uuml;ziyatlara da girmiş ve hakkında adap ve y&ouml;ntemler belirlemiştir.&nbsp; Onlardan birisi de ayakkabı giyme konusudur.&nbsp; Bu adaplara bağlı kalmak bir anlamda nimete karşı ş&uuml;kr&uuml; yerine getirmek sayılmaktadır.</p>\r\n\r\n<p>\r\n	Ayakkabı Giymek Konusu ve Adabı Hakkındaki Bahis Ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	Bir: Ayakkabının Giyilmesi: Ayağın kapatılması İslam dininde dikkate alınmıştır. Bu bağlamda İmam Bakır (a. s.) ş&ouml;yle buyurmaktadır: &ldquo;hufları (kolaylık sağlayan ayakkabı t&uuml;r&uuml;) giymek g&ouml;z&uuml;n g&uuml;c&uuml;n&uuml; fazlalaştırıyor&rdquo;.[4] Yine İmam Sadık (a.s.) ş&ouml;yle buyuruyor: &ldquo;S&uuml;rekli hufları giymek insanın c&uuml;zam hastalığına m&uuml;ptela olmasını &ouml;nler&rdquo;[5] &ldquo;l&uuml;gatte ayağın &uuml;st&uuml;n&uuml; kapatan her &ccedil;eşit şeye huf denilmektedir. İster boğazlı olsun ister olmasın.[6] &ldquo;Na&rsquo;aleyn&rdquo;[7] kelimesi ise aksine ayağın tamamını kapatmıyor olması i&ccedil;in deniliyor. Huf&rsquo;un naldan daha b&uuml;y&uuml;k olduğu s&ouml;ylenmiştir.[8]&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	İki: Ayakkabının &Ouml;nemi: Hz. Ali bir mecliste kendi yaranlarına bu bağlamda ş&ouml;yle buyuruyor: &ldquo;İyi bir ayakkabı (bir taraftan) bedeni koruyor ve (diğer taraftan) namaza ve temizliğe yardımcı oluyor&rdquo;.[9]</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil;: İyi Bir Ayakkabının Nitelikleri: İmam Ali (a.s.) muhkem ve sağlam olmayan ayakkabının giyilmesini istemiyordu ve alı koymaya &ccedil;alışırdır.[10] İmam Sadıktan (a.s.) nakledilen bir rivayette, imam Sadık&rsquo;ın kendisi siyah ayakkabının giyilmesinin beğenmediği, sarı[11] ve beyaz ayakkabılarının giyilmesinin tavsiye edildiği[12] s&ouml;ylenmektedir.</p>\r\n\r\n<p>\r\n	D&ouml;rt: Ayakkabı Giyme Adabı ve Y&ouml;ntem: Hadislerde ayakkabının giyilmesi bağlamında bazı adap ve y&ouml;ntemler zikredilmiş burada onlara işaret edeceğiz:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Ayakkabı g&uuml;zel ve d&uuml;zg&uuml;n giyilmeli[13]<br />\r\n	&nbsp;&nbsp;&nbsp; Ayakta durarak giyilmemeli[14]<br />\r\n	&nbsp;&nbsp;&nbsp; Ayakkabılı iken yolda y&uuml;r&uuml;rken tek ayak &uuml;zerinde y&uuml;r&uuml;nmemeli.[15]<br />\r\n	&nbsp;&nbsp;&nbsp; Ayakkabı giyilirken &ouml;nce sağ sonra sol ayağın ayakkabısı giyilmeli &ccedil;ıkartırken de ilkin sol (sonra sağ) ayağın ayakkabısı &ccedil;ıkartılmalı[16]<br />\r\n	&nbsp;&nbsp;&nbsp; Ayakkabı Giymek İ&ccedil;in Dua: &ldquo;Bismillah, Allahumme Selli Ala Muhammedin ve Ali Muhammed, ve vetia kademi fidd&uuml;nya velahire, ve sebithuma ala sıratil-mustakim, yevme tezillu fihil-akdam&rdquo;, Allahın adıyla, Allahım Muhammed ve onun aline selam g&ouml;nder, dinyada ve ahirette ayaklarımı sabit kıl. Ayakların kaydığı kıyamet g&uuml;n&uuml;nde ayaklarımı doğru yolda kararlı kıl.</p>\r\n\r\n<p>\r\n	Ayakkabı &ccedil;ıkartırken de şu dua okunmalı: &ldquo;Elhamdu lillhi el-lezi rezekeni ma evkiu bihi kademi mineleza, allhumme sebithuma ala sıratikel m&uuml;stekim, yevme tezillu fihil &ndash; ekdam, vela tezilhuma anis &ndash; sıratıl &ndash; m&uuml;steva&rdquo;.[17] Ayaklarımı eziyetten korumak i&ccedil;in bana ayakabı bağışlayan rabbime hamd ve ş&uuml;k&uuml;r ediyorum. Allahım! Ayakların kayacağı g&uuml;nde ayaklarımı doğru yolun &uuml;st&uuml;nde sabit kıl ve onları sırat-ı m&uuml;stekimden yani doğru yoldan saptırma.</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Aşağıdaki indeks&rsquo;e m&uuml;racaat ediniz: &ldquo;delail-i hakkaniyeti İslam&rdquo; sual 270 (sayt:73); &ldquo;İslam ve aklaniyet&rdquo;, sual 1191, (sayt: 1494).</p>\r\n\r\n<p>\r\n	[2] Bkz. Mutahari, Murtaza, &ldquo;memuai Asar&rdquo;, baskı, 1, Kum: intişarati sedra, baskı tarihi yok, c. 21, s. 193-95.</p>\r\n\r\n<p>\r\n	[3] Bakınız şu indekslere:&nbsp; &ldquo;kuran ve ictihad&rdquo;, sual 66, (sayt: 307); &ldquo;illeti adimi beyan bazi ez mevduat der din&rdquo;, sual 6362, 8sayt: 6545).</p>\r\n\r\n<p>\r\n	[4] Şeyh-i Saduk, Muhammed b. Ali, &ldquo;sevabu&rsquo;l-amal ve ikabu&rsquo;l - amal&rdquo;, baskı, 2, datu neşri er-rezi lin-neşr, 1406, s. 25.</p>\r\n\r\n<p>\r\n	[5] A.g.e.</p>\r\n\r\n<p>\r\n	[6] Turayhi, Fahruddin, &ldquo;mecmeu&rsquo;l &ndash; Bahreyn&rdquo;, baskı, 3, Tahran: kitap furuşi murtezevi, 1375, şemsi, c. 5, s. 39.</p>\r\n\r\n<p>\r\n	[7] L&uuml;gatte &ldquo;na&rsquo;al&rdquo; ve &ldquo;heza&rdquo; şeklinde tabir edilmiş; Cevheri, İsmail b. Hamad, &ldquo;es-sihah tacul-l&uuml;ga ve sihahul &ndash; arabiye, Muhakkik ve musahih, Atar, Ahmed Abdulgafur, baskı, b, Beurut: darul ilm lilmelayin, 1410, kameri, c. 5, s. 1831.</p>\r\n\r\n<p>\r\n	[8] Ebulh&uuml;seyni, Ahmet b. Fari b. Zekeriya, &ldquo;mucemu mekayis&rdquo;, muhakkik ve musahih, Harun, Abdusselam Muhammet, baskı, 1, Kum: intişarati defteri tebiligati İslami, 1407, kameri, c. 2, s. 154.</p>\r\n\r\n<p>\r\n	[9] K&uuml;leyni, Muhammed b. Yakup, &ldquo;el-kafi&rdquo;, Muhakkik ve Musahih: Gaffari , Ali Ekber ve Ahundi Muhammed, baskı, 4, Tahran: darul kutibil islamiye, c. 2, s. 462.</p>\r\n\r\n<p>\r\n	[10] A.g.e., c. 6, s. 463.</p>\r\n\r\n<p>\r\n	[11] Şeyh-i Saduk, Muhammed b. Ali, &ldquo;sevabu&rsquo;l-amal ve ikabu&rsquo;l - amal&rdquo;, s. 24 - 25.</p>\r\n\r\n<p>\r\n	[12] A.g.e., s. 24.</p>\r\n\r\n<p>\r\n	[13] Şeyh-i Saduk, Muhammed b. Ali, &ldquo;men la yaduru&rsquo;l - fakih&rdquo;, muhkkik ve musahih: Gaffari , Ali Ekber, baskı, 2, Kum: defteri intişarati İslami, 1413, c, 3, s. 555.</p>\r\n\r\n<p>\r\n	[14] Şeyh-i Saduk, Muhammed b. Ali, &ldquo;el-Hisal&rdquo;, muhkkik ve musahih: Gaffari , Ali Ekber, baskı, 1, Kum: camiatul muderisin,&nbsp; c, 2, s. 521.</p>\r\n\r\n<p>\r\n	[15] &ldquo;el-kafi&rdquo;, c. 6, s. 536.</p>\r\n\r\n<p>\r\n	[16] Tabereisi, fazl b. Hasan, &ldquo;el-adabu ed-diniye lihazaneti&rsquo;l- muiniye&rdquo;, terc&uuml;me: Ahmet, abidi, baskı, 1, Kum: neşri zair, 1380, şemsi, s. 60.</p>\r\n\r\n<p>\r\n	[17] A.g.e.</p>\r\n','İslam dini semavi dinlerin en sonuncusu, en k&acirc;mili ve en camiidir. Bu bağlamda İslami &ouml;ğretiler insanın t&uuml;m boyutlarını; bireysel ve toplumsal y&ouml;nlerini her zaman ve her mek&acirc;n i&ccedil;in g&ouml;z &ouml;n&uuml;nde bulundurmuş ve onun t&uuml;m ihtiya&ccedil;larına cevap veriyor. Her hal&uuml;karda İslam dininin hakkında nazar vermiş ve adap belirlemiş olduğu konulardan birisi de ayakkabı giyme konusudur. Bu adap ve kurallara bağlı kalmanın kendisi bir anlamda nimete karşı ş&uuml;k&uuml;r etmek anlamına geliyor. Ayakkabıları g&uuml;zel giymek, ayakta ayakkabı giymemek ve&hellip; bu adaplardan bazılarıdır.','&nbsp;İslam dini semavi dinlerin en sonuncusu, en k&acirc;mili ve en camiidir.[1] Bu bağlamda İslami &ouml;ğretiler insanın t&uuml;m boyutlarını; bireysel ve toplumsal y&ouml;nlerini her zaman ve her mek&acirc;n i&ccedil;in g&ouml;z &ouml;n&uuml;nde bulundurmuş ve onun t&uuml;m ihtiya&ccedil;larına cevap veriyor. Elbette dikkat edilmesi gerekir ki dinin camii ve k&acirc;mildir dolayısıyla t&uuml;m c&uuml;zi meseleler hakkında teklif belirtilmeli olmalıdır neticesi alınmamalıdır.[2]&nbsp; Bilakis İslam dini k&uuml;lli kurallar ve &ouml;l&ccedil;&uuml;ler ile ve hakeza nakli ve akli deliller sunarak her zaman ve asırda meydan gelecek yeni konular ve c&uuml;zi meseleler hakkında h&uuml;k&uuml;m ve maksadının belirtilmesini insanın kendisine bırakmıştır. İnsan da bu &ouml;l&ccedil;&uuml; ve kuralları doğru bir şekilde elde ederek ve onları g&ouml;z &ouml;n&uuml;nde bulundurarak i&ccedil;tihat yoluyla bu h&uuml;k&uuml;m ve d&uuml;sturları istinbat etmesi gerekmektedir.[3]\r\n\r\n\r\n	Elbette İslam dini bazı c&uuml;ziyatlara da girmiş ve hakkında adap ve y&ouml;ntemler belirlemiştir.&nbsp; Onlardan birisi de ayakkabı giyme konusudur.&nbsp; Bu adaplara bağlı kalmak bir anlamda nimete karşı ş&uuml;kr&uuml; yerine getirmek sayılmaktadır.\r\n\r\n\r\n	Ayakkabı Giymek Konusu ve Adabı Hakkındaki Bahis Ş&ouml;yledir:\r\n\r\n\r\n	Bir: Ayakkabının Giyilmesi: Ayağın kapatılması İslam dininde dikkate alınmıştır. Bu bağlamda İmam Bakır (a. s.) ş&ouml;yle buyurmaktadır: &ldquo;hufları (kolaylık sağlayan ayakkabı t&uuml;r&uuml;) giymek g&ouml;z&uuml;n g&uuml;c&uuml;n&uuml; fazlalaştırıyor&rdquo;.[4] Yine İmam Sadık (a.s.) ş&ouml;yle buyuruyor: &ldquo;S&uuml;rekli hufları giymek insanın c&uuml;zam hastalığına m&uuml;ptela olmasını &ouml;nler&rdquo;[5] &ldquo;l&uuml;gatte ayağın &uuml;st&uuml;n&uuml; kapatan her &ccedil;eşit şeye huf denilmektedir. İster boğazlı olsun ister olmasın.[6] &ldquo;Na&rsquo;aleyn&rdquo;[7] kelimesi ise aksine ayağın tamamını kapatmıyor olması i&ccedil;in deniliyor. Huf&rsquo;un naldan daha b&uuml;y&uuml;k olduğu s&ouml;ylenmiştir.[8]&nbsp; &nbsp;\r\n\r\n\r\n	İki: Ayakkabının &Ouml;nemi: Hz. Ali bir mecliste kendi yaranlarına bu bağlamda ş&ouml;yle buyuruyor: &ldquo;İyi bir ayakkabı (bir taraftan) bedeni koruyor ve (diğer taraftan) namaza ve temizliğe yardımcı oluyor&rdquo;.[9]\r\n\r\n\r\n	&Uuml;&ccedil;: İyi Bir Ayakkabının Nitelikleri: İmam Ali (a.s.) muhkem ve sağlam olmayan ayakkabının giyilmesini istemiyordu ve alı koymaya &ccedil;alışırdır.[10] İmam Sadıktan (a.s.) nakledilen bir rivayette, imam Sadık&rsquo;ın kendisi siyah ayakkabının giyilmesinin beğenmediği, sarı[11] ve beyaz ayakkabılarının giyilmesinin tavsiye edildiği[12] s&ouml;ylenmektedir.\r\n\r\n\r\n	D&ouml;rt: Ayakkabı Giyme Adabı ve Y&ouml;ntem: Hadislerde ayakkabının giyilmesi bağlamında bazı adap ve y&ouml;ntemler zikredilmiş burada onlara işaret edeceğiz:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Ayakkabı g&uuml;zel ve d&uuml;zg&uuml;n giyilmeli[13]\r\n	&nbsp;&nbsp;&nbsp; Ayakta durarak giyilmemeli[14]\r\n	&nbsp;&nbsp;&nbsp; Ayakkabılı iken yolda y&uuml;r&uuml;rken tek ayak &uuml;zerinde y&uuml;r&uuml;nmemeli.[15]\r\n	&nbsp;&nbsp;&nbsp; Ayakkabı giyilirken &ouml;nce sağ sonra sol ayağın ayakkabısı giyilmeli &ccedil;ıkartırken de ilkin sol (sonra sağ) ayağın ayakkabısı &ccedil;ıkartılmalı[16]\r\n	&nbsp;&nbsp;&nbsp; Ayakkabı Giymek İ&ccedil;in Dua: &ldquo;Bismillah, Allahumme Selli Ala Muhammedin ve Ali Muhammed, ve vetia kademi fidd&uuml;nya velahire, ve sebithuma ala sıratil-mustakim, yevme tezillu fihil-akdam&rdquo;, Allahın adıyla, Allahım Muhammed ve onun aline selam g&ouml;nder, dinyada ve ahirette ayaklarımı sabit kıl. Ayakların kaydığı kıyamet g&uuml;n&uuml;nde ayaklarımı doğru yolda kararlı kıl.\r\n\r\n\r\n	Ayakkabı &ccedil;ıkartırken de şu dua okunmalı: &ldquo;Elhamdu lillhi el-lezi rezekeni ma evkiu bihi kademi mineleza, allhumme sebithuma ala sıratikel m&uuml;stekim, yevme tezillu fihil &ndash; ekdam, vela tezilhuma anis &ndash; sıratıl &ndash; m&uuml;steva&rdquo;.[17] Ayaklarımı eziyetten korumak i&ccedil;in bana ayakabı bağışlayan rabbime hamd ve ş&uuml;k&uuml;r ediyorum. Allahım! Ayakların kayacağı g&uuml;nde ayaklarımı doğru yolun &uuml;st&uuml;nde sabit kıl ve onları sırat-ı m&uuml;stekimden yani doğru yoldan saptırma.\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Aşağıdaki indeks&rsquo;e m&uuml;racaat ediniz: &ldquo;delail-i hakkaniyeti İslam&rdquo; sual 270 (sayt:73); &ldquo;İslam ve aklaniyet&rdquo;, sual 1191, (sayt: 1494).\r\n\r\n\r\n	[2] Bkz. Mutahari, Murtaza, &ldquo;memuai Asar&rdquo;, baskı, 1, Kum: intişarati sedra, baskı tarihi yok, c. 21, s. 193-95.\r\n\r\n\r\n	[3] Bakınız şu indekslere:&nbsp; &ldquo;kuran ve ictihad&rdquo;, sual 66, (sayt: 307); &ldquo;illeti adimi beyan bazi ez mevduat der din&rdquo;, sual 6362, 8sayt: 6545).\r\n\r\n\r\n	[4] Şeyh-i Saduk, Muhammed b. Ali, &ldquo;sevabu&rsquo;l-amal ve ikabu&rsquo;l - amal&rdquo;, baskı, 2, datu neşri er-rezi lin-neşr, 1406, s. 25.\r\n\r\n\r\n	[5] A.g.e.\r\n\r\n\r\n	[6] Turayhi, Fahruddin, &ldquo;mecmeu&rsquo;l &ndash; Bahreyn&rdquo;, baskı, 3, Tahran: kitap furuşi murtezevi, 1375, şemsi, c. 5, s. 39.\r\n\r\n\r\n	[7] L&uuml;gatte &ldquo;na&rsquo;al&rdquo; ve &ldquo;heza&rdquo; şeklinde tabir edilmiş; Cevheri, İsmail b. Hamad, &ldquo;es-sihah tacul-l&uuml;ga ve sihahul &ndash; arabiye, Muhakkik ve musahih, Atar, Ahmed Abdulgafur, baskı, b, Beurut: darul ilm lilmelayin, 1410, kameri, c. 5, s. 1831.\r\n\r\n\r\n	[8] Ebulh&uuml;seyni, Ahmet b. Fari b. Zekeriya, &ldquo;mucemu mekayis&rdquo;, muhakkik ve musahih, Harun, Abdusselam Muhammet, baskı, 1, Kum: intişarati defteri tebiligati İslami, 1407, kameri, c. 2, s. 154.\r\n\r\n\r\n	[9] K&uuml;leyni, Muhammed b. Yakup, &ldquo;el-kafi&rdquo;, Muhakkik ve Musahih: Gaffari , Ali Ekber ve Ahundi Muhammed, baskı, 4, Tahran: darul kutibil islamiye, c. 2, s. 462.\r\n\r\n\r\n	[10] A.g.e., c. 6, s. 463.\r\n\r\n\r\n	[11] Şeyh-i Saduk, Muhammed b. Ali, &ldquo;sevabu&rsquo;l-amal ve ikabu&rsquo;l - amal&rdquo;, s. 24 - 25.\r\n\r\n\r\n	[12] A.g.e., s. 24.\r\n\r\n\r\n	[13] Şeyh-i Saduk, Muhammed b. Ali, &ldquo;men la yaduru&rsquo;l - fakih&rdquo;, muhkkik ve musahih: Gaffari , Ali Ekber, baskı, 2, Kum: defteri intişarati İslami, 1413, c, 3, s. 555.\r\n\r\n\r\n	[14] Şeyh-i Saduk, Muhammed b. Ali, &ldquo;el-Hisal&rdquo;, muhkkik ve musahih: Gaffari , Ali Ekber, baskı, 1, Kum: camiatul muderisin,&nbsp; c, 2, s. 521.\r\n\r\n\r\n	[15] &ldquo;el-kafi&rdquo;, c. 6, s. 536.\r\n\r\n\r\n	[16] Tabereisi, fazl b. Hasan, &ldquo;el-adabu ed-diniye lihazaneti&rsquo;l- muiniye&rdquo;, terc&uuml;me: Ahmet, abidi, baskı, 1, Kum: neşri zair, 1380, şemsi, s. 60.\r\n\r\n\r\n	[17] A.g.e.'),(285,'tr289','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Allah u Te&acirc;l&acirc; bu ayeti kerimede yetimlerden sorumlu olan kimselere d&uuml;stur veriyor ki yetimlerin mallarına karşı dikkatli olmalarını istiyor. Yani onların sermayesini korusunlar, sorumlulukları d&ouml;neminde buluğ ve r&uuml;şt &ccedil;ağına erinceye kadar onları denemeye tabi tutsunlar. Sorumlular, sorumluluklarının altında olan yetimlerin buluğ ve r&uuml;şt &ccedil;ağına erdiklerini fark ettiklerinde mallarını kendilerine teslim etsinler. Bu deneme şundan dolayıdır ki himayelerinde olan yetimlerin buluğ ve evlenme &ccedil;ağına erdikleri ve kendilerine teslim edilen mallarını bireysel ve toplumsal maslahatlarda sarf edebilecek ve gerekli konuma ve r&uuml;şte geldikleri anlaşılmış olsun. Yetimin malını yemekten ve onda israf etmekten sakınmalılar; eğer sorumlu olan kimse mal ve servet sahibi ise yetimin malından hi&ccedil;bir şey kendisi i&ccedil;in almamalıdır. Ama eğer fakir bir kimse ise &ouml;rfe uygun ve sadece kendi ihtiyacını giderecek miktarda yanında bulunan yetimin malından maaş alabilir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Buna binaen yetimlerden sorumlu olan kimseler yetimlerin aklını, derk etme kabiliyetlerini ve liyakatli olup olmadıklarını denemeliler. Bu deneme neticesinde yetimlerin akıllarının kemale ulaştığını fark ettikleri durumda onların mallarını onların g&uuml;d&uuml;mlerine vereceklerdir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;S&ouml;z konusu ayetin n&uuml;zul sebebi[1] Sabıt b. Rufaa ve amcasıdır. Sabıtın babası Rufaa vefat ettiğinde Sabıtın kendisi K&uuml;&ccedil;&uuml;k idi, dolayısıyla yetim kaldı. Amcası Peygamberin (s.a.a.) yanına geldi ve ona ş&ouml;yle sordu: Kardeşimin oğlu benim himayem altında ve ben ne kadar onun malında tasarruf edebilirim ve ne zaman onun malını kendisine devir etmem gerekiyor? İşte bu soru neticesinde bu ayeti kerime peygamberimize (s.a.a.) nazil oldu.[2] &nbsp;</p>\r\n\r\n<p>\r\n	Meselenin h&uuml;km&uuml;n&uuml;n aydınlanması i&ccedil;in &ouml;nce ayette zikredilen kavram ve kelimelerin ne anlama geldiğini a&ccedil;ıklayacağız daha sonra konunun aslına d&ouml;neceğiz.</p>\r\n\r\n<p>\r\n	&ldquo;İbtila&rdquo; kelimesi &ldquo;ibtelu&rdquo; fiilinin mastarı, imtihan ve sınama anlamındadır.[3] &ldquo;Buluği nik&acirc;h&rdquo;tan&rdquo; maksat evlenme (erginlik) &ccedil;ağına gelmektir. Dolayısıyla ger&ccedil;ek itibariyle &ldquo;evlenmeye kavuşmaktan maksat balağat ilmindeki &ldquo;mecazi aklidir&rdquo;. &ldquo;Anestum&rdquo; kelimesinden maksat &ldquo;inas&rdquo; şeklindeki kelimeden alıntı yapılmış ve m&uuml;şahede anlamında, ancak &uuml;lfet ve şefkat anlamını da i&ccedil;inde barındırıyor.[4] Zira onun maddesi yani sulasi m&uuml;cerredisi (&uuml;&ccedil; harflı) &ldquo;e-n-s&rdquo;dir. R&uuml;şt kelimesi pişmiş ve akıl meyvesinin yetişmiş olması anlamındadır.[5]</p>\r\n\r\n<p>\r\n	&ldquo;Fedfeu&hellip;&rdquo; c&uuml;mlesi dolaylı olarak yetimin malı bizatihi kendisinin eline verilmesinin gerekli olduğunu s&ouml;ylemektedir. Verin anlamında olan &ldquo;Featu&rdquo; kelimesinin yerine &ldquo;def ediniz&rdquo; &ldquo;anlamında olan &ldquo;fedfeu&rdquo;&nbsp; kelimesini kullanılmıştır ki bir taraftan yetim kalmış kimsenin malını kendisine devir edilsin diğer taraftan da serumlunun &uuml;zerinde olan zahmetinin ve y&uuml;k&uuml;n&uuml;n kaldırmış anlamını ifade etsin diye. Buna binaen bu tabir reva&ccedil;ta ve &ccedil;ok d&uuml;ş&uuml;k bir tabir olmasına rağmen latif bir kinayeyi de i&ccedil;ermektedir.</p>\r\n\r\n<p>\r\n	&ldquo;Hatta iza belegu&rsquo;n - nikahe&hellip;&rdquo; c&uuml;mlesi edebi olarak &ldquo;vebtelu&hellip;&rdquo; c&uuml;mlesine mutaalik (tealluk etmekte, bağlı) olmaktadır. Anlamı da şudur: Yetimi deneyin ve bu sınanma eylemi &ccedil;ocuk kendini anlamış duruma yani iyiyi k&ouml;t&uuml;y&uuml; bir birinden ayırt edebilecek temay&uuml;z &ccedil;ağına geldikten sonra başlar ta evlenme &ccedil;ağına gelinceye kadar devam etsin. Bu sırada akli erginliğine geldiğini m&uuml;şahede ettiğinizde malını kendisine verin. Dolayısıyla bu tabir bir anlamda sınamaya tabi tutulmasının devam edilmesine delalet etmektedir. Ve yine şunu belirtmektedir ki yetim olan &ccedil;ocuk iyiliği ve k&ouml;t&uuml;l&uuml;ğ&uuml; ayırt edebilecek, akli meseleleri derk edebilir merhaleye yetişmesinin gerekliliği istediğinde; yani sınanabilecek duruma gelir gelmez sınava tabi tutulmasına başlansın ve bu sınama evlilik &ccedil;ağına kadar devam etmelidir. &nbsp;</p>\r\n\r\n<p>\r\n	Meselenin tabiatı da bu gerekliliği istemektedir. Zira bir iki defa &ccedil;ocuğu sınamakla &ccedil;ocuğun r&uuml;şt&uuml; teşhis edilemez. Bilakis deneme olayı &ccedil;ocuğun r&uuml;şt&uuml; anlaşılıncaya kadar devam etmelidir. Zira &ccedil;ocuk ayırt etme merhalesinden sonra yavaş yavaş &ldquo;rihak&rdquo;[6] ve daha sonra &ldquo;evlilik&rdquo; &ccedil;ağına ve o zaman r&uuml;şt merhalesine varır.[7]</p>\r\n\r\n<p>\r\n	Buna binaen bir b&uuml;t&uuml;n olarak ayetin manası şudur: &ldquo;yetimi deneyin, onda r&uuml;şt&uuml; m&uuml;şahede ederseniz dolayısıyla malını kendisine veriniz&rdquo;. Bu tarzdaki konuşma bize şunu tefhim ettiriyor: Sadece evlilik &ccedil;ağına ulaşılması yetimin malını kendisine verilmesi i&ccedil;in k&acirc;mil bir neden olamaz. Bilakis bu şartlarından bir tanesidir. Evlilik &ccedil;ağı, yetimin r&uuml;şt edip kendi başına bağımsız olarak kendi malında tasarruf edebilme yeteneğine sahip olduğunda evlilik &ccedil;ağı &ldquo;illeti tamme&rdquo; konumuna gelir. Zira mali tasarruflarda erginlik &ccedil;ağına ulaşılmasının gerekliliğinin yanı sıra, r&uuml;şt de şarttır. Buradan İslam dininde buluğun tek bir manada olmadığı anlaşılmaktadır. İbadet, hudut ve diye gibi konularda &ldquo;buluğ&rdquo; evlilik &ccedil;ağını gelme anlamında alınmış ama mali tasarruf, ikrar etme ve buna benzer konularda ise erginlik &ccedil;ağına ulaşmasının yanı sıra başka bir şartta; yani r&uuml;şt de konu edilmiştir. Bunun kendisi İslam dini kendi kanunlarını koyarken g&ouml;z &ouml;n&uuml;nde bulundurduğu bazı incelikleri dikkate aldığını g&ouml;stermektedir. Zira eğer r&uuml;şt meselesini şart koşmamış olsaydı ve mali tasarruf ve benzer konularda r&uuml;şt meselesini muteber saymamış olsaydı yetim kalmış kimseler gibi bireylerin sosyal hayatlarında aksaklık v&uuml;cuda gelecekti.[8] Nakledilen bir rivayette bu ayette zikredilen r&uuml;şt kelimesi hakkında imam Sadık&rsquo;tan (a.s.) sorulmuş, imam cevaben ş&ouml;yle buyurmuşlardır: &ldquo;r&uuml;şt malı muhafaza edebilme yeti ve kudrettir&rdquo;.[9]</p>\r\n\r\n<p>\r\n	Buna binaen yetimlerin sorumluluğunu &uuml;stlenen kimseler yetimlerin anlama g&uuml;c&uuml;n&uuml;, layakat ve iktisadi olarak denemeleri gerekmektedirler. Akılları r&uuml;şt etmiş ve kemal merhalesine gelmiş olduğunu g&ouml;r&uuml;rlerse servetlerini kendilerine devir etmeleri gerekecektir.[10]</p>\r\n\r\n<p>\r\n	Allah u Te&acirc;l&acirc; yetimlerden sorumlu olan kimselere gerekli kıldığı meselelerden bir diğeri onların mallarına karşı &ccedil;ok dikkatli olmalarıdır. Onların mallarını yemekten ve israf etmekten sakınmaları gerekmektedir. Sorumlu olan kişi eğer servet sahibi ise yetimin malından hi&ccedil;bir şey almaması istenilmektedir. Ama eğer fakir ise &ouml;rf&uuml;n uygun g&ouml;rd&uuml;ğ&uuml; ve yaşamın zaruri ihtiyacını giderecek kadar ondan maaş alabilir.[11] Elbette eğer yetimin sermayesi g&ouml;ze &ccedil;arpacak ve kayda değer bir miktarda değil ise ondan bir şey alınmalı.[12]</p>\r\n\r\n<p>\r\n	Başka bir mesele şudur: yetim r&uuml;şt merhalesine yetiştiği zaman onun malını kendisine verdiğinde şahit tutsun! Her ne kadar şahit olarak Allah yeterli ise de. Ama şahit almak iki y&ouml;nden &ouml;nemlilik arz ediyor: bir: gelecekte yetim ve mal sahibi tarafından sermayesinin sorumlusu tarafından taru mal ve israf edildiğini iddia edemezsin. İki: topluma karşı ve sosyal bir y&ouml;n&uuml; vardır. Oda şudur: Bu konuyla ilgili gelecekte muhtemel yaygaralara karşı &ouml;nlem almış ve kendisini savunacak delillerin var olmasıdır.</p>\r\n\r\n<p>\r\n	Sonu&ccedil; itibariyle dikkate şayandır ki yetimi sınamak ve denemek i&ccedil;in takip edilmesi gereken y&ouml;ntem hakkında ihtilaf edilmiştir. Bazıları yetim olan &ccedil;ocuklar iki gruba ayırt ederek her grup i&ccedil;in farklı bir y&ouml;ntem &ouml;nermiştir. Zira yetim kalan kimse ya erkek ya kız &ccedil;ocuktur. Eğer erkek &ccedil;ocuk ise imtihana tabi tutulması ş&ouml;yle olmalıdır: Onun sorumluluğunu &uuml;stlenmiş olan kimse aylık veya daha az bir m&uuml;ddet i&ccedil;in bir miktar haclık kendisine vererek onu kendi başına serbest bırakacak ve uzaktan g&ouml;zetleyecek ki kendisine vermiş olduğu haclığı nasıl ve nerelerde sarf edecektir. Eğer doğru bir şekilde harcarsa r&uuml;şte kavuştuğu belli olacaktır. Dolayısıyla malı kendisine verilecektir. Ama eğer doğru bir şekilde harcamamışsa r&uuml;şte ulaşmadığı anlaşılır. Dolayısıyla malı kendisine verilmeyecektir. Ama eğer s&ouml;z konusu yetim kız &ccedil;ocuk ise ev işleri ve hanımlara has olan işler kendisine verilecek ve kendisine nasıl yapılacağı anlatılır. Eğer kendisine verilmiş olan işleri doğru yaparsa r&uuml;şte ulaşmıştır, dolayısıyla kendisinin malı kendisine teslim edilecektir. Ama eğer doğru amel etmezse r&uuml;şte ulaşıncaya kadar onu koruması altına alacaktır.[13]</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1] &ldquo;Yetimleri deneyin. Evlenme &ccedil;ağına (buluğa) erdiklerinde, eğer reşid olduklarını g&ouml;r&uuml;rseniz, mallarını kendilerine verin B&uuml;y&uuml;yecekler (ve mallarını geri alacaklar) diye israf ederek ve aceleye getirerek mallarını yemeyin. (Velilerden) kim zengin ise (yetim malından yemeğe) tenezz&uuml;l etmesin. Kim de fakir ise, aklın ve dinin gereklerine uygun bir bi&ccedil;imde (hizmetinin karşılığı kadar) yesin. Mallarını kendilerine geri verdiğiniz zaman da yanlarında şahit bulundurun. Hesap g&ouml;r&uuml;c&uuml; olarak Allah yeter.&rdquo; (nisa 6).</p>\r\n\r\n<p>\r\n	[2] &ldquo;esbabi n&uuml;z&uuml;l&rdquo;, terc&uuml;me: Zekaveti, Ali Rıza, baskı, 1, Tahran: neşri ney, 1383, şemsi, s, 78. &nbsp;</p>\r\n\r\n<p>\r\n	[3] İbni Manzur, &ldquo;lisanu-arab&rdquo;, c. 14, s. 17, ibtela kelimesi.</p>\r\n\r\n<p>\r\n	[4] Tabatabai, seyit Muhammed H&uuml;seyin &ldquo;el-mizan fi tefsiril kuran&rdquo;, fars&ccedil;a terc&uuml;mesi: Musevi Hemedani, Muhammed Bakır, baskı, 5, Kum: defteri intişarati İslami, 1379, şemsi, c. 4, s. 274; Emin, seyide Nusret, &ldquo;mehzenul irfan der tefsirul kuran&rdquo;, nehzeti zenan M&uuml;sl&uuml;man, 1361, şemsi, c. 4, 17.</p>\r\n\r\n<p>\r\n	[5] İbni Manzur, &ldquo;lisanu-arab&rdquo;, c. 3, s. 175, &ldquo;r-ş-d&rdquo; kelimesi.</p>\r\n\r\n<p>\r\n	[6] Gen&ccedil;lik ile &ccedil;ocukluk arasındaki yaştır. Ger&ccedil;ek irtibtiyle nocevandi. (ferheng-i ebcedi 803, r-h-k- kelimenin zeylinde bu a&ccedil;ıklama yapılmıştır).</p>\r\n\r\n<p>\r\n	[7] Tabatabai, seyit Muhammed H&uuml;seyin &ldquo;el-mizan fi tefsiril kuran&rdquo;, c. 4, s. 275.</p>\r\n\r\n<p>\r\n	[8] A.g.e.</p>\r\n\r\n<p>\r\n	[9]&nbsp;&nbsp; Hur Amuli, &ldquo;Vesailuş Şia&rdquo;, Kum: Alulbeyt, 1409, kameri, c. 19, s. 369.</p>\r\n\r\n<p>\r\n	[10] Taberisi, &ldquo;mecmeul beyan fi tefsiril kuran&rdquo;, baskı, 1, fars&ccedil;a terc&uuml;mesi ve tahkik: Sutude ve Rıza, Tahran: intişarat-i ferahani, 1360, şemsi,&nbsp; c. 5, s. 29</p>\r\n\r\n<p>\r\n	[11] Beyzavi, Abdullah b. &Ouml;mer, &ldquo;envarut &ndash; tenzil ve esraru tevil&rdquo;, tahkik: Muhammed Abdurrahman, elmeraşi, baskı, 1, Beyrut: daru ihyai turasil Arabi, c. 2, s. 6;&nbsp; Emin, seyide Nusret, &ldquo;mehzenul irfan der tefsirul kuran&rdquo;, nehzeti zenan M&uuml;sl&uuml;man, 1361, şemsi, c. 4, 18.</p>\r\n\r\n<p>\r\n	[12] Şeyh Tusi, &ldquo;et&rsquo;tehzib&rdquo;, Tahran: darul kitabil islamiye, 1365, şemsi, c. 6, s. 341.</p>\r\n\r\n<p>\r\n	[13] Ebul&nbsp;&nbsp; -Fetuh Razi, H&uuml;seyin b. Ali, &ldquo;revdetul &ndash; cinan ve ruhul cinan fi terfsiril kuran&rdquo; tahkik: Yahaki, Muhammed Cafer, Nasıh, Muhammed Mehdi, Meşhed: bunyadi peyjohişhayi İslami ustani kudsi rezevi,1408, kameri, c. 5, s. 251.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Allah u Te&acirc;l&acirc; bu ayeti kerimede yetimlerden sorumlu olan kimselere d&uuml;stur veriyor ki yetimlerin mallarına karşı dikkatli olmalarını istiyor. Yani onların sermayesini korusunlar, sorumlulukları d&ouml;neminde buluğ ve r&uuml;şt &ccedil;ağına erinceye kadar onları denemeye tabi tutsunlar. Sorumlular, sorumluluklarının altında olan yetimlerin buluğ ve r&uuml;şt &ccedil;ağına erdiklerini fark ettiklerinde mallarını kendilerine teslim etsinler. Bu deneme şundan dolayıdır ki himayelerinde olan yetimlerin buluğ ve evlenme &ccedil;ağına erdikleri ve kendilerine teslim edilen mallarını bireysel ve toplumsal maslahatlarda sarf edebilecek ve gerekli konuma ve r&uuml;şte geldikleri anlaşılmış olsun. Yetimin malını yemekten ve onda israf etmekten sakınmalılar; eğer sorumlu olan kimse mal ve servet sahibi ise yetimin malından hi&ccedil;bir şey kendisi i&ccedil;in almamalıdır. Ama eğer fakir bir kimse ise &ouml;rfe uygun ve sadece kendi ihtiyacını giderecek miktarda yanında bulunan yetimin malından maaş alabilir.\r\n\r\n	\r\n		Buna binaen yetimlerden sorumlu olan kimseler yetimlerin aklını, derk etme kabiliyetlerini ve liyakatli olup olmadıklarını denemeliler. Bu deneme neticesinde yetimlerin akıllarının kemale ulaştığını fark ettikleri durumda onların mallarını onların g&uuml;d&uuml;mlerine vereceklerdir.','&nbsp;S&ouml;z konusu ayetin n&uuml;zul sebebi[1] Sabıt b. Rufaa ve amcasıdır. Sabıtın babası Rufaa vefat ettiğinde Sabıtın kendisi K&uuml;&ccedil;&uuml;k idi, dolayısıyla yetim kaldı. Amcası Peygamberin (s.a.a.) yanına geldi ve ona ş&ouml;yle sordu: Kardeşimin oğlu benim himayem altında ve ben ne kadar onun malında tasarruf edebilirim ve ne zaman onun malını kendisine devir etmem gerekiyor? İşte bu soru neticesinde bu ayeti kerime peygamberimize (s.a.a.) nazil oldu.[2] &nbsp;\r\n\r\n\r\n	Meselenin h&uuml;km&uuml;n&uuml;n aydınlanması i&ccedil;in &ouml;nce ayette zikredilen kavram ve kelimelerin ne anlama geldiğini a&ccedil;ıklayacağız daha sonra konunun aslına d&ouml;neceğiz.\r\n\r\n\r\n	&ldquo;İbtila&rdquo; kelimesi &ldquo;ibtelu&rdquo; fiilinin mastarı, imtihan ve sınama anlamındadır.[3] &ldquo;Buluği nik&acirc;h&rdquo;tan&rdquo; maksat evlenme (erginlik) &ccedil;ağına gelmektir. Dolayısıyla ger&ccedil;ek itibariyle &ldquo;evlenmeye kavuşmaktan maksat balağat ilmindeki &ldquo;mecazi aklidir&rdquo;. &ldquo;Anestum&rdquo; kelimesinden maksat &ldquo;inas&rdquo; şeklindeki kelimeden alıntı yapılmış ve m&uuml;şahede anlamında, ancak &uuml;lfet ve şefkat anlamını da i&ccedil;inde barındırıyor.[4] Zira onun maddesi yani sulasi m&uuml;cerredisi (&uuml;&ccedil; harflı) &ldquo;e-n-s&rdquo;dir. R&uuml;şt kelimesi pişmiş ve akıl meyvesinin yetişmiş olması anlamındadır.[5]\r\n\r\n\r\n	&ldquo;Fedfeu&hellip;&rdquo; c&uuml;mlesi dolaylı olarak yetimin malı bizatihi kendisinin eline verilmesinin gerekli olduğunu s&ouml;ylemektedir. Verin anlamında olan &ldquo;Featu&rdquo; kelimesinin yerine &ldquo;def ediniz&rdquo; &ldquo;anlamında olan &ldquo;fedfeu&rdquo;&nbsp; kelimesini kullanılmıştır ki bir taraftan yetim kalmış kimsenin malını kendisine devir edilsin diğer taraftan da serumlunun &uuml;zerinde olan zahmetinin ve y&uuml;k&uuml;n&uuml;n kaldırmış anlamını ifade etsin diye. Buna binaen bu tabir reva&ccedil;ta ve &ccedil;ok d&uuml;ş&uuml;k bir tabir olmasına rağmen latif bir kinayeyi de i&ccedil;ermektedir.\r\n\r\n\r\n	&ldquo;Hatta iza belegu&rsquo;n - nikahe&hellip;&rdquo; c&uuml;mlesi edebi olarak &ldquo;vebtelu&hellip;&rdquo; c&uuml;mlesine mutaalik (tealluk etmekte, bağlı) olmaktadır. Anlamı da şudur: Yetimi deneyin ve bu sınanma eylemi &ccedil;ocuk kendini anlamış duruma yani iyiyi k&ouml;t&uuml;y&uuml; bir birinden ayırt edebilecek temay&uuml;z &ccedil;ağına geldikten sonra başlar ta evlenme &ccedil;ağına gelinceye kadar devam etsin. Bu sırada akli erginliğine geldiğini m&uuml;şahede ettiğinizde malını kendisine verin. Dolayısıyla bu tabir bir anlamda sınamaya tabi tutulmasının devam edilmesine delalet etmektedir. Ve yine şunu belirtmektedir ki yetim olan &ccedil;ocuk iyiliği ve k&ouml;t&uuml;l&uuml;ğ&uuml; ayırt edebilecek, akli meseleleri derk edebilir merhaleye yetişmesinin gerekliliği istediğinde; yani sınanabilecek duruma gelir gelmez sınava tabi tutulmasına başlansın ve bu sınama evlilik &ccedil;ağına kadar devam etmelidir. &nbsp;\r\n\r\n\r\n	Meselenin tabiatı da bu gerekliliği istemektedir. Zira bir iki defa &ccedil;ocuğu sınamakla &ccedil;ocuğun r&uuml;şt&uuml; teşhis edilemez. Bilakis deneme olayı &ccedil;ocuğun r&uuml;şt&uuml; anlaşılıncaya kadar devam etmelidir. Zira &ccedil;ocuk ayırt etme merhalesinden sonra yavaş yavaş &ldquo;rihak&rdquo;[6] ve daha sonra &ldquo;evlilik&rdquo; &ccedil;ağına ve o zaman r&uuml;şt merhalesine varır.[7]\r\n\r\n\r\n	Buna binaen bir b&uuml;t&uuml;n olarak ayetin manası şudur: &ldquo;yetimi deneyin, onda r&uuml;şt&uuml; m&uuml;şahede ederseniz dolayısıyla malını kendisine veriniz&rdquo;. Bu tarzdaki konuşma bize şunu tefhim ettiriyor: Sadece evlilik &ccedil;ağına ulaşılması yetimin malını kendisine verilmesi i&ccedil;in k&acirc;mil bir neden olamaz. Bilakis bu şartlarından bir tanesidir. Evlilik &ccedil;ağı, yetimin r&uuml;şt edip kendi başına bağımsız olarak kendi malında tasarruf edebilme yeteneğine sahip olduğunda evlilik &ccedil;ağı &ldquo;illeti tamme&rdquo; konumuna gelir. Zira mali tasarruflarda erginlik &ccedil;ağına ulaşılmasının gerekliliğinin yanı sıra, r&uuml;şt de şarttır. Buradan İslam dininde buluğun tek bir manada olmadığı anlaşılmaktadır. İbadet, hudut ve diye gibi konularda &ldquo;buluğ&rdquo; evlilik &ccedil;ağını gelme anlamında alınmış ama mali tasarruf, ikrar etme ve buna benzer konularda ise erginlik &ccedil;ağına ulaşmasının yanı sıra başka bir şartta; yani r&uuml;şt de konu edilmiştir. Bunun kendisi İslam dini kendi kanunlarını koyarken g&ouml;z &ouml;n&uuml;nde bulundurduğu bazı incelikleri dikkate aldığını g&ouml;stermektedir. Zira eğer r&uuml;şt meselesini şart koşmamış olsaydı ve mali tasarruf ve benzer konularda r&uuml;şt meselesini muteber saymamış olsaydı yetim kalmış kimseler gibi bireylerin sosyal hayatlarında aksaklık v&uuml;cuda gelecekti.[8] Nakledilen bir rivayette bu ayette zikredilen r&uuml;şt kelimesi hakkında imam Sadık&rsquo;tan (a.s.) sorulmuş, imam cevaben ş&ouml;yle buyurmuşlardır: &ldquo;r&uuml;şt malı muhafaza edebilme yeti ve kudrettir&rdquo;.[9]\r\n\r\n\r\n	Buna binaen yetimlerin sorumluluğunu &uuml;stlenen kimseler yetimlerin anlama g&uuml;c&uuml;n&uuml;, layakat ve iktisadi olarak denemeleri gerekmektedirler. Akılları r&uuml;şt etmiş ve kemal merhalesine gelmiş olduğunu g&ouml;r&uuml;rlerse servetlerini kendilerine devir etmeleri gerekecektir.[10]\r\n\r\n\r\n	Allah u Te&acirc;l&acirc; yetimlerden sorumlu olan kimselere gerekli kıldığı meselelerden bir diğeri onların mallarına karşı &ccedil;ok dikkatli olmalarıdır. Onların mallarını yemekten ve israf etmekten sakınmaları gerekmektedir. Sorumlu olan kişi eğer servet sahibi ise yetimin malından hi&ccedil;bir şey almaması istenilmektedir. Ama eğer fakir ise &ouml;rf&uuml;n uygun g&ouml;rd&uuml;ğ&uuml; ve yaşamın zaruri ihtiyacını giderecek kadar ondan maaş alabilir.[11] Elbette eğer yetimin sermayesi g&ouml;ze &ccedil;arpacak ve kayda değer bir miktarda değil ise ondan bir şey alınmalı.[12]\r\n\r\n\r\n	Başka bir mesele şudur: yetim r&uuml;şt merhalesine yetiştiği zaman onun malını kendisine verdiğinde şahit tutsun! Her ne kadar şahit olarak Allah yeterli ise de. Ama şahit almak iki y&ouml;nden &ouml;nemlilik arz ediyor: bir: gelecekte yetim ve mal sahibi tarafından sermayesinin sorumlusu tarafından taru mal ve israf edildiğini iddia edemezsin. İki: topluma karşı ve sosyal bir y&ouml;n&uuml; vardır. Oda şudur: Bu konuyla ilgili gelecekte muhtemel yaygaralara karşı &ouml;nlem almış ve kendisini savunacak delillerin var olmasıdır.\r\n\r\n\r\n	Sonu&ccedil; itibariyle dikkate şayandır ki yetimi sınamak ve denemek i&ccedil;in takip edilmesi gereken y&ouml;ntem hakkında ihtilaf edilmiştir. Bazıları yetim olan &ccedil;ocuklar iki gruba ayırt ederek her grup i&ccedil;in farklı bir y&ouml;ntem &ouml;nermiştir. Zira yetim kalan kimse ya erkek ya kız &ccedil;ocuktur. Eğer erkek &ccedil;ocuk ise imtihana tabi tutulması ş&ouml;yle olmalıdır: Onun sorumluluğunu &uuml;stlenmiş olan kimse aylık veya daha az bir m&uuml;ddet i&ccedil;in bir miktar haclık kendisine vererek onu kendi başına serbest bırakacak ve uzaktan g&ouml;zetleyecek ki kendisine vermiş olduğu haclığı nasıl ve nerelerde sarf edecektir. Eğer doğru bir şekilde harcarsa r&uuml;şte kavuştuğu belli olacaktır. Dolayısıyla malı kendisine verilecektir. Ama eğer doğru bir şekilde harcamamışsa r&uuml;şte ulaşmadığı anlaşılır. Dolayısıyla malı kendisine verilmeyecektir. Ama eğer s&ouml;z konusu yetim kız &ccedil;ocuk ise ev işleri ve hanımlara has olan işler kendisine verilecek ve kendisine nasıl yapılacağı anlatılır. Eğer kendisine verilmiş olan işleri doğru yaparsa r&uuml;şte ulaşmıştır, dolayısıyla kendisinin malı kendisine teslim edilecektir. Ama eğer doğru amel etmezse r&uuml;şte ulaşıncaya kadar onu koruması altına alacaktır.[13]\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1] &ldquo;Yetimleri deneyin. Evlenme &ccedil;ağına (buluğa) erdiklerinde, eğer reşid olduklarını g&ouml;r&uuml;rseniz, mallarını kendilerine verin B&uuml;y&uuml;yecekler (ve mallarını geri alacaklar) diye israf ederek ve aceleye getirerek mallarını yemeyin. (Velilerden) kim zengin ise (yetim malından yemeğe) tenezz&uuml;l etmesin. Kim de fakir ise, aklın ve dinin gereklerine uygun bir bi&ccedil;imde (hizmetinin karşılığı kadar) yesin. Mallarını kendilerine geri verdiğiniz zaman da yanlarında şahit bulundurun. Hesap g&ouml;r&uuml;c&uuml; olarak Allah yeter.&rdquo; (nisa 6).\r\n\r\n\r\n	[2] &ldquo;esbabi n&uuml;z&uuml;l&rdquo;, terc&uuml;me: Zekaveti, Ali Rıza, baskı, 1, Tahran: neşri ney, 1383, şemsi, s, 78. &nbsp;\r\n\r\n\r\n	[3] İbni Manzur, &ldquo;lisanu-arab&rdquo;, c. 14, s. 17, ibtela kelimesi.\r\n\r\n\r\n	[4] Tabatabai, seyit Muhammed H&uuml;seyin &ldquo;el-mizan fi tefsiril kuran&rdquo;, fars&ccedil;a terc&uuml;mesi: Musevi Hemedani, Muhammed Bakır, baskı, 5, Kum: defteri intişarati İslami, 1379, şemsi, c. 4, s. 274; Emin, seyide Nusret, &ldquo;mehzenul irfan der tefsirul kuran&rdquo;, nehzeti zenan M&uuml;sl&uuml;man, 1361, şemsi, c. 4, 17.\r\n\r\n\r\n	[5] İbni Manzur, &ldquo;lisanu-arab&rdquo;, c. 3, s. 175, &ldquo;r-ş-d&rdquo; kelimesi.\r\n\r\n\r\n	[6] Gen&ccedil;lik ile &ccedil;ocukluk arasındaki yaştır. Ger&ccedil;ek irtibtiyle nocevandi. (ferheng-i ebcedi 803, r-h-k- kelimenin zeylinde bu a&ccedil;ıklama yapılmıştır).\r\n\r\n\r\n	[7] Tabatabai, seyit Muhammed H&uuml;seyin &ldquo;el-mizan fi tefsiril kuran&rdquo;, c. 4, s. 275.\r\n\r\n\r\n	[8] A.g.e.\r\n\r\n\r\n	[9]&nbsp;&nbsp; Hur Amuli, &ldquo;Vesailuş Şia&rdquo;, Kum: Alulbeyt, 1409, kameri, c. 19, s. 369.\r\n\r\n\r\n	[10] Taberisi, &ldquo;mecmeul beyan fi tefsiril kuran&rdquo;, baskı, 1, fars&ccedil;a terc&uuml;mesi ve tahkik: Sutude ve Rıza, Tahran: intişarat-i ferahani, 1360, şemsi,&nbsp; c. 5, s. 29\r\n\r\n\r\n	[11] Beyzavi, Abdullah b. &Ouml;mer, &ldquo;envarut &ndash; tenzil ve esraru tevil&rdquo;, tahkik: Muhammed Abdurrahman, elmeraşi, baskı, 1, Beyrut: daru ihyai turasil Arabi, c. 2, s. 6;&nbsp; Emin, seyide Nusret, &ldquo;mehzenul irfan der tefsirul kuran&rdquo;, nehzeti zenan M&uuml;sl&uuml;man, 1361, şemsi, c. 4, 18.\r\n\r\n\r\n	[12] Şeyh Tusi, &ldquo;et&rsquo;tehzib&rdquo;, Tahran: darul kitabil islamiye, 1365, şemsi, c. 6, s. 341.\r\n\r\n\r\n	[13] Ebul&nbsp;&nbsp; -Fetuh Razi, H&uuml;seyin b. Ali, &ldquo;revdetul &ndash; cinan ve ruhul cinan fi terfsiril kuran&rdquo; tahkik: Yahaki, Muhammed Cafer, Nasıh, Muhammed Mehdi, Meşhed: bunyadi peyjohişhayi İslami ustani kudsi rezevi,1408, kameri, c. 5, s. 251.\r\n\r\n\r\n	&nbsp;'),(286,'tr288','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Kur&rsquo;an &ouml;ğretmek, hıfzetmek gibi Kur&rsquo;an&icirc; faaliyetlerin dışında kalan, namazın farzlarını &ouml;ğretmek gibi farzların karşılığında alınan &uuml;cret caiz değildir. Ama dinin m&uuml;stehap olan amelleri i&ccedil;in &uuml;cret almanın sakıncası yoktur. Kur&rsquo;an&icirc; faaliyetler, Hamd ve sure &ouml;ğretmenin dışında olursa onun karşılığında da &uuml;cret almanın sakıncası olmaz, ancak mekruhtur. Fakat hediye olarak verilebilir. &nbsp;&nbsp;&nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;&Ouml;l&uuml;ye gus&uuml;l vermek veya namaz &ouml;ğretmek gibi Vacib-i Kifay&icirc;[1] farzların karşılığında &uuml;cret almak caiz değildir.[2] Ama &ouml;rneğin belli mekanda &ouml;ğretmek gibi ahkamın aslını &ouml;ğretmeye bağlı olmayan ve şer&rsquo;an insana farz olmayan mukaddimeler i&ccedil;in &uuml;cret almanın sakıncası yoktur.[3]</p>\r\n\r\n<p>\r\n	Fakihlerin &ccedil;oğu namazın m&uuml;stehapları[4] ve m&uuml;stehap ilimleri[5] &ouml;ğretmek karşılığında alınan &uuml;cretin sakıncası olmadığı g&ouml;r&uuml;ş&uuml;ndeler.</p>\r\n\r\n<p>\r\n	Fakihlerin g&ouml;r&uuml;şlerini aktardıktan sonra sorunuzun cevabını birka&ccedil; b&ouml;l&uuml;mde ele alabiliriz:</p>\r\n\r\n<p>\r\n	1) Kur&rsquo;an &ouml;ğretmek, hıfzetmek gibi Kur&rsquo;an&icirc; faaliyetlerin dışında kalan namazın farzlarını &ouml;ğretmek gibi farzların karşılığında alınan &uuml;cret caiz değildir. Ama dinin m&uuml;stehap olan amelleri i&ccedil;in &uuml;cret almanın sakıncası yoktur.</p>\r\n\r\n<p>\r\n	2) Kur&rsquo;an&icirc; faaliyetler, Hamd ve sure &ouml;ğretme karşılığında olursa onun karşılığında &uuml;cret almak caiz değildir.</p>\r\n\r\n<p>\r\n	3) Kur&rsquo;an&icirc; faaliyetler, Hamd ve sure &ouml;ğretmenin dışında olursa onun karşılığında &uuml;cret alma konusunda fakihlerin g&ouml;r&uuml;ş&uuml; ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	&lsquo;Kur&rsquo;an &ouml;ğretmenin karşılığında &uuml;cret almak bazı fakihlere g&ouml;re mekruh olsa da[6] sakıncası yoktur.[7] Ancak hediye kabul etmek ve mukaddimesi i&ccedil;in -eğer maddi bir y&uuml;k&uuml; varsa- &uuml;cret almanın sakıncası yoktur.[8]</p>\r\n\r\n<p>\r\n	4) Soruda da işaret edildiği gibi rivayetlerde, Kur&rsquo;an &ouml;ğretme karşılığında &uuml;cret almak kınanmıştır. Fakihlerin &ccedil;oğu mekruh olduğu g&ouml;r&uuml;ş&uuml;ndeler. Yani &uuml;cret almasalar daha iyidir. Ancak yukarıda da belirtildiği gibi namazda okunan Hamd ve sure i&ccedil;in, eğer hediye değilse &uuml;cret alınmamalıdır.</p>\r\n\r\n<p>\r\n	5) Aşağıda gelen rivayetlerin bir kısmında Kur&rsquo;an &ouml;ğretmek karşılığında &uuml;cret almak kınanmışken bir kısmında da sakıncasız g&ouml;r&uuml;lm&uuml;şt&uuml;r. Bununla birlikte fakihlerin &ccedil;oğu rivayetlere ve &uuml;cret almanın caiz olduğunu s&ouml;yleyen başka delillere dayanarak onun mekruh olduğunu s&ouml;ylemekteler:</p>\r\n\r\n<p>\r\n	1- İmam Ali (a.s) buyuruyor: &lsquo;&Ouml;ğrettiği Kur&rsquo;an karşılığında &uuml;cret alan kimesinin kıyamet g&uuml;n&uuml;ndeki nasibi aldığı o meblağ olacaktır.&rsquo;[9]</p>\r\n\r\n<p>\r\n	Buna g&ouml;re rivayetin delil olduğu şey ve senedinin zayıflığı[10] g&ouml;z &ouml;n&uuml;ne alındığında Kur&rsquo;an &ouml;ğretmenin karşılığında alınan &uuml;cretin mekruh olduğu h&uuml;km&uuml; &ccedil;ıkar.[11] Zira onda &uuml;cret almanın haramlığına h&uuml;k&uuml;m verilmemiştir. Aksine kıyamet g&uuml;n&uuml;ndeki nasibinin, aldığı o meblağ olacağı buyurulmaktadır ki bu da sevabının olmadığına işarettir.[12] &Ouml;yleyse rivayette belirtilen &lsquo;neden&rsquo; kerahet h&uuml;km&uuml;ne daha uygundur.[13]</p>\r\n\r\n<p>\r\n	2- Sorudaki rivayette (Okuduğu Kur&rsquo;an&rsquo;la d&uuml;nyayı talep eden...)[14] g&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere bazı rivayetlerin konusu Kur&rsquo;an&rsquo;ı &ouml;ğretmek hakkında değil &lsquo;Kur&rsquo;an okuma ve tilaveti&rsquo; hakkındadır. Kur&rsquo;an tilaveti konusunda ise aslolan onun ibadet olmasıdır. İbadette de aslolan şey ibadetin karşılığında Allah&rsquo;ın (c.c) rızasını g&ouml;zetmekten başka bir şey olmamasıdır.</p>\r\n\r\n<p>\r\n	3- Bazı rivayetlerden de anlaşıldığı gibi Kur&rsquo;an &ouml;ğretmek karşılığında alınan &uuml;cretin sakıncası yoktur. &Ouml;rneğin Resul-i Ekrem (s.a.a) buyuruyor: &lsquo;Alınabilecek en hak &uuml;cret Allah&rsquo;ın kitabı(nı &ouml;ğretmek) i&ccedil;in alınan &uuml;crettir.&rsquo;[15] (Bu rivayete g&ouml;re mekruh bile değildir.) Yine bir rivayete g&ouml;re Resulullah (s.a.a) bir kadının mihriyesinin Kur&rsquo;an &ouml;ğretme olmasına izin vermiştir.[16]</p>\r\n\r\n<p>\r\n	Son olarak belirtelim ki Kur&rsquo;an &ouml;ğretmek, maarifini yaymak ve diğer dini faaliyetler kurbet kastıyla yerine getirilmeli, daha &ccedil;ok uhrevi ve manevi sevap peşinde olunmalıdır. O zaman bu işin karşılığında verilecek herhangi bir şey sakıncasız olup, hediye h&uuml;km&uuml;ne girer.</p>\r\n\r\n<p>\r\n	Daha fazla bilgi i&ccedil;in bkz:</p>\r\n\r\n<p>\r\n	-Şia Mezhebinde Namazın Sırrı ve Felsefesi, Soru:13873 (Site:14186).</p>\r\n\r\n<p>\r\n	-Fıkıh H&uuml;k&uuml;mlerinin Felsefe ve Hikmeti Soru:8593 (Site:9135).</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] -Vacib-i Kifayi (Kifayi farz), başlangı&ccedil;ta herkese farz olan, ama bazı kimseler onu yerine getirirse farzlığı başkalarının &uuml;zerinden kalkan farza denir. (Muzaffer, Muhammed Rıza, Usul-u Fıkh, c.1, s.92, İsmailiyan, Kum, Bi Ta; Tebrizi, Gulamh&uuml;seyin, el-Usulu&rsquo;l-M&uuml;hhezebe, s.32, Tus baskısı, Bi Ta ve Bi Na; Bocnurdi, Seyyid Muhammed, Kavaid-i Fıkhiyye, c.2, s.166, M&uuml;essese-i Uruc, Tahran, 3. Baskı, H.1401)</p>\r\n\r\n<p>\r\n	[2] -Kereki (Muhakkik-i Sani), Ali b. H&uuml;seyin, Camiu&rsquo;l-Makasid Fi Şerhi&rsquo;l-Kavaid, c.4, s.35, M&uuml;essese-i Alu&rsquo;l-Beyt (a.s), Kum, 2. Baskı, H.1414; Kavaid-i Fıkhiyye, c.2, s.168, Bir Grup Araştırmacı (Şahrudi, Seyyid Mahmud&rsquo;un G&ouml;zetiminde), Ferheng-i Fıkh-i Mutabık-ı Mezheb-i Ehl-i Beyt (a.s), c.1, s.145 ve c.2, s.344, M&uuml;essese-i Dairet&uuml;&rsquo;l-Maarif-i Fıkh-i İslam&icirc; Ber Mezheb-i Ehl-i Beyt (a.s), Kum, 1. Baskı, H.1426; İmam Humeyni, Tevzihu&rsquo;l-Mesail, Muhakkik ve Musahhih: Kulupur, s.219, M&uuml;essese-i Tanzim ve Neşr-i Asar-ı İmam Humeyni (r.a), Kum, 1. Baskı, H.1426; Eraki, Muhammed Ali, el-Mesailu&rsquo;l-Vaziha, c.1, s.177, İntişarat-ı Defter-i Tebligat-ı İslami, Kum, 1. Baskı, H.1414; Şubeyri Zencani, Seyyid Musa, el-Mesailu&rsquo;ş-Şer&rsquo;iyye, s.228, M&uuml;essese-i Neşr-il-Fakahet, Kum, 1. Baskı, HK.1428; Şirazi, Nasir Mekarim, Risale-i Tevzihu&rsquo;l-Mesail, s.164, İntişarat-ı Medrese-i İmam Ali b. Ebi Talib (a.s), Kum, 2. Baskı, HK. 1424; Sunhani, Cafer, Risale-i Tevzihu&rsquo;l-Mesail, s.248, M&uuml;essese-i İmam Sadık (a.s), Kum, 3. Baskı, HK.1429; Vahid Horasani, H&uuml;seyin, Tevzihu&rsquo;l-Mesail, s.198, M.1008, Medrese-i İmam Bakır (a.s), Kum, 9. Baskı, HK.1428.</p>\r\n\r\n<p>\r\n	[3] -Ecvibetu&rsquo;l-İstiftaat, s.245, Soru:1111.</p>\r\n\r\n<p>\r\n	[4] -Tevzihu&rsquo;l-Mesail (Haşiyeli), c.1, s.551-552, M.999; H&uuml;seyni Amuli, Seyyid Cevad b. Muhammed, Miftahu&rsquo;l-Keramet Fi-Şerh-i Kavaidu&rsquo;l-Allame, c.12, s.309, Defter-i İntişarat-ı İslami, Kum, 1. Baskı, H.1419; Yezdi, Seyyid Muhammed Kazım, el-Urvetu&rsquo;l-Vuska (Haşiyeli), Muhakkik ve Musahhih: Muhsini Sebzevari, Ahmed, c.2, s.515, M.35, Defter-i İntişarat-ı İslami, Kum, 1. Baskı, H.1419; Hoi, Seyyid Ebu&rsquo;l-Kasım, Misbahu&rsquo;l-Fakahet, M&uuml;kerrer, Tevhidi, Muhammed Ali, c.1, s.476, Bi Na ve Bi Ta;</p>\r\n\r\n<p>\r\n	[5] -Ferheng-i Fıkh-i Mutabık-ı Mezheb-i Ehl-i Beyt (a.s), c.1, s.145.</p>\r\n\r\n<p>\r\n	[6] -Beh&ccedil;et, Muhammed Taki, İstiftaat, c.1, s.411, Soru:1447, Neşr-i Defter-i Hz. Ayetullah Beh&ccedil;et, Kum, 1. Baskı, HK.1428; Lenkerani, Muhammed Fazıl, Camiu&rsquo;l-Mesail, c.1, s.591, Soru: 2211, 11. Baskı, Emir-i Kalem, Kum, Bi Ta; &lsquo;Ancak bazı fakihler Kur&rsquo;an &ouml;ğretmek karşılığında alınan &uuml;creti sakıncalı g&ouml;rmekteler&rsquo;; Tebrizi, Cevad, İstiftaat-ı Cedid, c.1, s.179, Soru: 868 ve s.440, Soru:1921, Kum, 1. Baskı, Bi Na ve Bi Ta.</p>\r\n\r\n<p>\r\n	[7] -Şirazi, Nasir Mekarim, İstiftaat-ı Cedid, Muhakkik ve Musahhih: Ulyan Nejadi, Ebu&rsquo;l-Kasım, c.1, s.521, M.1713, İntişarat-ı Medrese-i İmam Ali b. Ebi Talib (a.s), Kum, 2. Baskı, HK.1427.</p>\r\n\r\n<p>\r\n	[8] -Tebrizi, Cevad, İstiftaat-ı Cedid, c.1, s.179, Soru: 868 ve s.440, Soru:1921, Kum, 1. Baskı, Bi Na ve Bi Ta.</p>\r\n\r\n<p>\r\n	[9] -Şeyh Saduk, Men La-Yahduruhu&rsquo;l-Fakih, c.3, s.178, Defter-i İntişarat-ı İslami, Kum, 2. Baskı, HK.1413.</p>\r\n\r\n<p>\r\n	[10] -Envaru&rsquo;l-Fekahet, Kitabu&rsquo;t-Ticaret, s.433; Mecmau&rsquo;l-Faide ve&rsquo;l-Burhan Fi-Şerh-i İrşadi&rsquo;l-Ezhan, c.8, s.18.</p>\r\n\r\n<p>\r\n	[11] -Hilli, Hasan b. Yusuf, Tezkiretu&rsquo;l-Fukaha, c.12, s.136, M&uuml;essese-i Alu&rsquo;l-Beyt (a.s), Kum, 1. Baskı, Bi Ta; Erdebili, Ahmed b. Muhammed, Mecmau&rsquo;l-Faide ve&rsquo;l-Burhan Fi-Şerh-i İrşadi&rsquo;l-Ezhan, Muhakkik ve Musahhih: Iraki, M&uuml;cteba ve İştihardi, Ali Penah ve Yezdi İsfahani, H&uuml;seyin, c.8, s.18, Defter-i İntişarat-ı İslami, Kum, 1. Baskı, HK.1403; Meclisi, Muhammed Taki, Ravzatu&rsquo;l-Muttakin Fi-Şerh-i Men La Yahduruhu&rsquo;l-Fakih, Muhakkik ve Musahhih: Musavi Kirmani, Seyyid H&uuml;seyin ve İştihardi, Ali Penah ve Tabatabai, Seyyid Fazlullah, c.6, s.511-512, M&uuml;essese-i Ferhengi-i İslami Kuşanbur, Kum, 2. Baskı, HK.1406; Bahrani, Yusuf b. Ahmed, el-Hadaiku&rsquo;n-Nazire Fi-Ahkam-i Itrati&rsquo;l-Tahire, Muhakkik ve Musahhih: İrevani, Muhammed Taki ve Mukarrem, Seyyid Abdurrazzak, c.18, s.214, Defter-i İntişarat-ı İslami, Kum, 1. Baskı, HK.1405; Şirazi, Nasir Mekarim, Envaru&rsquo;l-Fekahet, Kitabu&rsquo;t-Ticaret, s.433, İntişarat-ı Medrese-i İmam Ali b. Ebi Talib (a.s), Kum, 2. Baskı, HK.1426.&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	[12] -Ravzatu&rsquo;l-Muttakin Fi-Şerh-i Men La-Yahduruhu&rsquo;l-Fakih, c.6, s.512.</p>\r\n\r\n<p>\r\n	[13] -Tebrizi, Cevad, İrşadu&rsquo;t-Talib İla&rsquo;t-Taliki Ala&rsquo;l-Mekasib, c.1, s.301, M&uuml;essese-i İsmailiyan, Kum, 3. Baskı, HK.1416.</p>\r\n\r\n<p>\r\n	[14] -İmam Sadık (a.s) buyuruyor: &lsquo;Onlardan bazıları Kur&rsquo;an okuyarak d&uuml;nyayı talep ederler. Ama bunda hayır yoktur.&rsquo; (Şeyh Kuleyni, Muhammed b. Yakup, el- Kafi, c.2, s.607, Neşr-i İslamiyye, Tahran, 2. Baskı, HŞ.1362.)</p>\r\n\r\n<p>\r\n	[15] -İbn-i Ebi Cumhur İhsai, Muhammed b. Ali, Avali&rsquo;l-Leali&rsquo;l-Aziziyye Fi&rsquo;l-Ahadisi&rsquo;l-Diniyye, c.1, s.176, Dar-u Seyyidu&rsquo;ş-Ş&uuml;heda Li&rsquo;n-Neşr, Kum, 1. Baskı, HK.1405.</p>\r\n\r\n<p>\r\n	[16] -a.g.e. c.2, s.263.</p>\r\n','Kur&rsquo;an &ouml;ğretmek, hıfzetmek gibi Kur&rsquo;an&icirc; faaliyetlerin dışında kalan, namazın farzlarını &ouml;ğretmek gibi farzların karşılığında alınan &uuml;cret caiz değildir. Ama dinin m&uuml;stehap olan amelleri i&ccedil;in &uuml;cret almanın sakıncası yoktur. Kur&rsquo;an&icirc; faaliyetler, Hamd ve sure &ouml;ğretmenin dışında olursa onun karşılığında da &uuml;cret almanın sakıncası olmaz, ancak mekruhtur. Fakat hediye olarak verilebilir. &nbsp;&nbsp;&nbsp;','&nbsp;&Ouml;l&uuml;ye gus&uuml;l vermek veya namaz &ouml;ğretmek gibi Vacib-i Kifay&icirc;[1] farzların karşılığında &uuml;cret almak caiz değildir.[2] Ama &ouml;rneğin belli mekanda &ouml;ğretmek gibi ahkamın aslını &ouml;ğretmeye bağlı olmayan ve şer&rsquo;an insana farz olmayan mukaddimeler i&ccedil;in &uuml;cret almanın sakıncası yoktur.[3]\r\n\r\n\r\n	Fakihlerin &ccedil;oğu namazın m&uuml;stehapları[4] ve m&uuml;stehap ilimleri[5] &ouml;ğretmek karşılığında alınan &uuml;cretin sakıncası olmadığı g&ouml;r&uuml;ş&uuml;ndeler.\r\n\r\n\r\n	Fakihlerin g&ouml;r&uuml;şlerini aktardıktan sonra sorunuzun cevabını birka&ccedil; b&ouml;l&uuml;mde ele alabiliriz:\r\n\r\n\r\n	1) Kur&rsquo;an &ouml;ğretmek, hıfzetmek gibi Kur&rsquo;an&icirc; faaliyetlerin dışında kalan namazın farzlarını &ouml;ğretmek gibi farzların karşılığında alınan &uuml;cret caiz değildir. Ama dinin m&uuml;stehap olan amelleri i&ccedil;in &uuml;cret almanın sakıncası yoktur.\r\n\r\n\r\n	2) Kur&rsquo;an&icirc; faaliyetler, Hamd ve sure &ouml;ğretme karşılığında olursa onun karşılığında &uuml;cret almak caiz değildir.\r\n\r\n\r\n	3) Kur&rsquo;an&icirc; faaliyetler, Hamd ve sure &ouml;ğretmenin dışında olursa onun karşılığında &uuml;cret alma konusunda fakihlerin g&ouml;r&uuml;ş&uuml; ş&ouml;yledir:\r\n\r\n\r\n	&lsquo;Kur&rsquo;an &ouml;ğretmenin karşılığında &uuml;cret almak bazı fakihlere g&ouml;re mekruh olsa da[6] sakıncası yoktur.[7] Ancak hediye kabul etmek ve mukaddimesi i&ccedil;in -eğer maddi bir y&uuml;k&uuml; varsa- &uuml;cret almanın sakıncası yoktur.[8]\r\n\r\n\r\n	4) Soruda da işaret edildiği gibi rivayetlerde, Kur&rsquo;an &ouml;ğretme karşılığında &uuml;cret almak kınanmıştır. Fakihlerin &ccedil;oğu mekruh olduğu g&ouml;r&uuml;ş&uuml;ndeler. Yani &uuml;cret almasalar daha iyidir. Ancak yukarıda da belirtildiği gibi namazda okunan Hamd ve sure i&ccedil;in, eğer hediye değilse &uuml;cret alınmamalıdır.\r\n\r\n\r\n	5) Aşağıda gelen rivayetlerin bir kısmında Kur&rsquo;an &ouml;ğretmek karşılığında &uuml;cret almak kınanmışken bir kısmında da sakıncasız g&ouml;r&uuml;lm&uuml;şt&uuml;r. Bununla birlikte fakihlerin &ccedil;oğu rivayetlere ve &uuml;cret almanın caiz olduğunu s&ouml;yleyen başka delillere dayanarak onun mekruh olduğunu s&ouml;ylemekteler:\r\n\r\n\r\n	1- İmam Ali (a.s) buyuruyor: &lsquo;&Ouml;ğrettiği Kur&rsquo;an karşılığında &uuml;cret alan kimesinin kıyamet g&uuml;n&uuml;ndeki nasibi aldığı o meblağ olacaktır.&rsquo;[9]\r\n\r\n\r\n	Buna g&ouml;re rivayetin delil olduğu şey ve senedinin zayıflığı[10] g&ouml;z &ouml;n&uuml;ne alındığında Kur&rsquo;an &ouml;ğretmenin karşılığında alınan &uuml;cretin mekruh olduğu h&uuml;km&uuml; &ccedil;ıkar.[11] Zira onda &uuml;cret almanın haramlığına h&uuml;k&uuml;m verilmemiştir. Aksine kıyamet g&uuml;n&uuml;ndeki nasibinin, aldığı o meblağ olacağı buyurulmaktadır ki bu da sevabının olmadığına işarettir.[12] &Ouml;yleyse rivayette belirtilen &lsquo;neden&rsquo; kerahet h&uuml;km&uuml;ne daha uygundur.[13]\r\n\r\n\r\n	2- Sorudaki rivayette (Okuduğu Kur&rsquo;an&rsquo;la d&uuml;nyayı talep eden...)[14] g&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere bazı rivayetlerin konusu Kur&rsquo;an&rsquo;ı &ouml;ğretmek hakkında değil &lsquo;Kur&rsquo;an okuma ve tilaveti&rsquo; hakkındadır. Kur&rsquo;an tilaveti konusunda ise aslolan onun ibadet olmasıdır. İbadette de aslolan şey ibadetin karşılığında Allah&rsquo;ın (c.c) rızasını g&ouml;zetmekten başka bir şey olmamasıdır.\r\n\r\n\r\n	3- Bazı rivayetlerden de anlaşıldığı gibi Kur&rsquo;an &ouml;ğretmek karşılığında alınan &uuml;cretin sakıncası yoktur. &Ouml;rneğin Resul-i Ekrem (s.a.a) buyuruyor: &lsquo;Alınabilecek en hak &uuml;cret Allah&rsquo;ın kitabı(nı &ouml;ğretmek) i&ccedil;in alınan &uuml;crettir.&rsquo;[15] (Bu rivayete g&ouml;re mekruh bile değildir.) Yine bir rivayete g&ouml;re Resulullah (s.a.a) bir kadının mihriyesinin Kur&rsquo;an &ouml;ğretme olmasına izin vermiştir.[16]\r\n\r\n\r\n	Son olarak belirtelim ki Kur&rsquo;an &ouml;ğretmek, maarifini yaymak ve diğer dini faaliyetler kurbet kastıyla yerine getirilmeli, daha &ccedil;ok uhrevi ve manevi sevap peşinde olunmalıdır. O zaman bu işin karşılığında verilecek herhangi bir şey sakıncasız olup, hediye h&uuml;km&uuml;ne girer.\r\n\r\n\r\n	Daha fazla bilgi i&ccedil;in bkz:\r\n\r\n\r\n	-Şia Mezhebinde Namazın Sırrı ve Felsefesi, Soru:13873 (Site:14186).\r\n\r\n\r\n	-Fıkıh H&uuml;k&uuml;mlerinin Felsefe ve Hikmeti Soru:8593 (Site:9135).\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] -Vacib-i Kifayi (Kifayi farz), başlangı&ccedil;ta herkese farz olan, ama bazı kimseler onu yerine getirirse farzlığı başkalarının &uuml;zerinden kalkan farza denir. (Muzaffer, Muhammed Rıza, Usul-u Fıkh, c.1, s.92, İsmailiyan, Kum, Bi Ta; Tebrizi, Gulamh&uuml;seyin, el-Usulu&rsquo;l-M&uuml;hhezebe, s.32, Tus baskısı, Bi Ta ve Bi Na; Bocnurdi, Seyyid Muhammed, Kavaid-i Fıkhiyye, c.2, s.166, M&uuml;essese-i Uruc, Tahran, 3. Baskı, H.1401)\r\n\r\n\r\n	[2] -Kereki (Muhakkik-i Sani), Ali b. H&uuml;seyin, Camiu&rsquo;l-Makasid Fi Şerhi&rsquo;l-Kavaid, c.4, s.35, M&uuml;essese-i Alu&rsquo;l-Beyt (a.s), Kum, 2. Baskı, H.1414; Kavaid-i Fıkhiyye, c.2, s.168, Bir Grup Araştırmacı (Şahrudi, Seyyid Mahmud&rsquo;un G&ouml;zetiminde), Ferheng-i Fıkh-i Mutabık-ı Mezheb-i Ehl-i Beyt (a.s), c.1, s.145 ve c.2, s.344, M&uuml;essese-i Dairet&uuml;&rsquo;l-Maarif-i Fıkh-i İslam&icirc; Ber Mezheb-i Ehl-i Beyt (a.s), Kum, 1. Baskı, H.1426; İmam Humeyni, Tevzihu&rsquo;l-Mesail, Muhakkik ve Musahhih: Kulupur, s.219, M&uuml;essese-i Tanzim ve Neşr-i Asar-ı İmam Humeyni (r.a), Kum, 1. Baskı, H.1426; Eraki, Muhammed Ali, el-Mesailu&rsquo;l-Vaziha, c.1, s.177, İntişarat-ı Defter-i Tebligat-ı İslami, Kum, 1. Baskı, H.1414; Şubeyri Zencani, Seyyid Musa, el-Mesailu&rsquo;ş-Şer&rsquo;iyye, s.228, M&uuml;essese-i Neşr-il-Fakahet, Kum, 1. Baskı, HK.1428; Şirazi, Nasir Mekarim, Risale-i Tevzihu&rsquo;l-Mesail, s.164, İntişarat-ı Medrese-i İmam Ali b. Ebi Talib (a.s), Kum, 2. Baskı, HK. 1424; Sunhani, Cafer, Risale-i Tevzihu&rsquo;l-Mesail, s.248, M&uuml;essese-i İmam Sadık (a.s), Kum, 3. Baskı, HK.1429; Vahid Horasani, H&uuml;seyin, Tevzihu&rsquo;l-Mesail, s.198, M.1008, Medrese-i İmam Bakır (a.s), Kum, 9. Baskı, HK.1428.\r\n\r\n\r\n	[3] -Ecvibetu&rsquo;l-İstiftaat, s.245, Soru:1111.\r\n\r\n\r\n	[4] -Tevzihu&rsquo;l-Mesail (Haşiyeli), c.1, s.551-552, M.999; H&uuml;seyni Amuli, Seyyid Cevad b. Muhammed, Miftahu&rsquo;l-Keramet Fi-Şerh-i Kavaidu&rsquo;l-Allame, c.12, s.309, Defter-i İntişarat-ı İslami, Kum, 1. Baskı, H.1419; Yezdi, Seyyid Muhammed Kazım, el-Urvetu&rsquo;l-Vuska (Haşiyeli), Muhakkik ve Musahhih: Muhsini Sebzevari, Ahmed, c.2, s.515, M.35, Defter-i İntişarat-ı İslami, Kum, 1. Baskı, H.1419; Hoi, Seyyid Ebu&rsquo;l-Kasım, Misbahu&rsquo;l-Fakahet, M&uuml;kerrer, Tevhidi, Muhammed Ali, c.1, s.476, Bi Na ve Bi Ta;\r\n\r\n\r\n	[5] -Ferheng-i Fıkh-i Mutabık-ı Mezheb-i Ehl-i Beyt (a.s), c.1, s.145.\r\n\r\n\r\n	[6] -Beh&ccedil;et, Muhammed Taki, İstiftaat, c.1, s.411, Soru:1447, Neşr-i Defter-i Hz. Ayetullah Beh&ccedil;et, Kum, 1. Baskı, HK.1428; Lenkerani, Muhammed Fazıl, Camiu&rsquo;l-Mesail, c.1, s.591, Soru: 2211, 11. Baskı, Emir-i Kalem, Kum, Bi Ta; &lsquo;Ancak bazı fakihler Kur&rsquo;an &ouml;ğretmek karşılığında alınan &uuml;creti sakıncalı g&ouml;rmekteler&rsquo;; Tebrizi, Cevad, İstiftaat-ı Cedid, c.1, s.179, Soru: 868 ve s.440, Soru:1921, Kum, 1. Baskı, Bi Na ve Bi Ta.\r\n\r\n\r\n	[7] -Şirazi, Nasir Mekarim, İstiftaat-ı Cedid, Muhakkik ve Musahhih: Ulyan Nejadi, Ebu&rsquo;l-Kasım, c.1, s.521, M.1713, İntişarat-ı Medrese-i İmam Ali b. Ebi Talib (a.s), Kum, 2. Baskı, HK.1427.\r\n\r\n\r\n	[8] -Tebrizi, Cevad, İstiftaat-ı Cedid, c.1, s.179, Soru: 868 ve s.440, Soru:1921, Kum, 1. Baskı, Bi Na ve Bi Ta.\r\n\r\n\r\n	[9] -Şeyh Saduk, Men La-Yahduruhu&rsquo;l-Fakih, c.3, s.178, Defter-i İntişarat-ı İslami, Kum, 2. Baskı, HK.1413.\r\n\r\n\r\n	[10] -Envaru&rsquo;l-Fekahet, Kitabu&rsquo;t-Ticaret, s.433; Mecmau&rsquo;l-Faide ve&rsquo;l-Burhan Fi-Şerh-i İrşadi&rsquo;l-Ezhan, c.8, s.18.\r\n\r\n\r\n	[11] -Hilli, Hasan b. Yusuf, Tezkiretu&rsquo;l-Fukaha, c.12, s.136, M&uuml;essese-i Alu&rsquo;l-Beyt (a.s), Kum, 1. Baskı, Bi Ta; Erdebili, Ahmed b. Muhammed, Mecmau&rsquo;l-Faide ve&rsquo;l-Burhan Fi-Şerh-i İrşadi&rsquo;l-Ezhan, Muhakkik ve Musahhih: Iraki, M&uuml;cteba ve İştihardi, Ali Penah ve Yezdi İsfahani, H&uuml;seyin, c.8, s.18, Defter-i İntişarat-ı İslami, Kum, 1. Baskı, HK.1403; Meclisi, Muhammed Taki, Ravzatu&rsquo;l-Muttakin Fi-Şerh-i Men La Yahduruhu&rsquo;l-Fakih, Muhakkik ve Musahhih: Musavi Kirmani, Seyyid H&uuml;seyin ve İştihardi, Ali Penah ve Tabatabai, Seyyid Fazlullah, c.6, s.511-512, M&uuml;essese-i Ferhengi-i İslami Kuşanbur, Kum, 2. Baskı, HK.1406; Bahrani, Yusuf b. Ahmed, el-Hadaiku&rsquo;n-Nazire Fi-Ahkam-i Itrati&rsquo;l-Tahire, Muhakkik ve Musahhih: İrevani, Muhammed Taki ve Mukarrem, Seyyid Abdurrazzak, c.18, s.214, Defter-i İntişarat-ı İslami, Kum, 1. Baskı, HK.1405; Şirazi, Nasir Mekarim, Envaru&rsquo;l-Fekahet, Kitabu&rsquo;t-Ticaret, s.433, İntişarat-ı Medrese-i İmam Ali b. Ebi Talib (a.s), Kum, 2. Baskı, HK.1426.&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	[12] -Ravzatu&rsquo;l-Muttakin Fi-Şerh-i Men La-Yahduruhu&rsquo;l-Fakih, c.6, s.512.\r\n\r\n\r\n	[13] -Tebrizi, Cevad, İrşadu&rsquo;t-Talib İla&rsquo;t-Taliki Ala&rsquo;l-Mekasib, c.1, s.301, M&uuml;essese-i İsmailiyan, Kum, 3. Baskı, HK.1416.\r\n\r\n\r\n	[14] -İmam Sadık (a.s) buyuruyor: &lsquo;Onlardan bazıları Kur&rsquo;an okuyarak d&uuml;nyayı talep ederler. Ama bunda hayır yoktur.&rsquo; (Şeyh Kuleyni, Muhammed b. Yakup, el- Kafi, c.2, s.607, Neşr-i İslamiyye, Tahran, 2. Baskı, HŞ.1362.)\r\n\r\n\r\n	[15] -İbn-i Ebi Cumhur İhsai, Muhammed b. Ali, Avali&rsquo;l-Leali&rsquo;l-Aziziyye Fi&rsquo;l-Ahadisi&rsquo;l-Diniyye, c.1, s.176, Dar-u Seyyidu&rsquo;ş-Ş&uuml;heda Li&rsquo;n-Neşr, Kum, 1. Baskı, HK.1405.\r\n\r\n\r\n	[16] -a.g.e. c.2, s.263.'),(287,'tr287','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İster doğru olsun ister yanlış bir şeyi bilmek onu kabul etmek manasına gelmez. Ve biliyoruz ki Allah ilmini mevcut olan doğru veya yanlışlarla elde etmiyor, O&rsquo;nun ilmi zati&rsquo;dir. &nbsp;&nbsp;&nbsp;&nbsp;</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Allah&rsquo;ın detayları bilme konusu Kur&rsquo;an ve rivayetlerde a&ccedil;ıklanmıştır. Ama, Allah&rsquo;ın zatıyla &ccedil;elişmeyecek şekilde c&uuml;z&rsquo;iyatı (detayları) nasıl bildiği meselesi &ccedil;ok az kimsenin halledebildiği meselelerdendir. Bu y&uuml;zden kelamcılar, c&uuml;z&rsquo;iyatı bilme konusunu inkar eden bazı filozofların g&ouml;r&uuml;şlerini Kur&rsquo;an ve rivayetlerin zahiriyle &ccedil;elişik bulmuşlardır. Ancak kendileri de Allah&rsquo;ın c&uuml;z&rsquo;iyata olan bilgisi hakkında verdikleri cevap filozofların verdiği cevabın benzeridir.</p>\r\n\r\n<p>\r\n	Burada bu konuyu ele alıp incelemeyeceğiz. Onun yerine Allah&rsquo;ın c&uuml;z&rsquo;iyata olan ilminin kesinliğini kabul ettikten sonra, bu ilmin nasıl olduğu konusuna girmeden direkt olarak soruyu ele alacağız:</p>\r\n\r\n<p>\r\n	İster doğru olsun ister yanlış bir şeyi bilmek onu kabul etmek manasına gelmez. Nitekim bilgin bir kimse yanlış g&ouml;r&uuml;ş&uuml; ve onun sonu&ccedil;larını kabullenmeden doğru ve yanlış iki g&ouml;r&uuml;ş&uuml; tam olarak bilmektedir. Diğer taraftan Allah&rsquo;ın eşyanın hak ve batıl olduğu hakkında verdiği h&uuml;k&uuml;m&uuml;n, c&uuml;z&rsquo;iyata olan ilimle ilgisi yoktur ki yanlış bir şeyi bilmenin onun kabul etme manasına geldiğini s&ouml;yleyelim. Allah&rsquo;ın ilmi başkalarının bilgilerinin etkisinde kalan bir ilim değildir, O&rsquo;nun ilmi zati&rsquo;dir. Sadece yanlış ve doğru bilgiler konusunda değil, tekvini konularda da bu durum ge&ccedil;erlidir. Biliyoruz ki bazı mertebelerin başka mertebelere olan oranı eğlence ve oyun haddindedir. Dolayısıyla ilim, rızık, yaratılış ve Allah&rsquo;ın diğer sıfatlarının c&uuml;z&rsquo;i işlere bağlantısı ile ister tekvinde olsun, ister zihinde, bu c&uuml;z&rsquo;i işlerin doğru ve yanlış olması arasında tezat yoktur. &Ccedil;&uuml;nk&uuml; bunların t&uuml;m&uuml;n&uuml;n eksikliği Allah&rsquo;tan değil, yaratılmışların kendisindendir. Allah, &ouml;rneğin insana, doğru yahut yanlış fikir veya amele sahip olabilmesi i&ccedil;in doğru ve yanlışı bilecek g&uuml;c&uuml; vermiş ve kendisi de ona g&ouml;zlemcidir.</p>\r\n\r\n<p>\r\n	İlgili dizinler:</p>\r\n\r\n<p>\r\n	-Allah ve İnsanın İşleri, 131 (Site:1880).</p>\r\n\r\n<p>\r\n	-Allah&rsquo;ın İlmi ve K&ouml;t&uuml; İnsanların Yaratılması, 225 (Site:1815)</p>\r\n\r\n<p>\r\n	-Allah&rsquo;ın İlmiyle İnsanın İradesinin İlişkisi, 15607 (Site: tr15341)</p>\r\n\r\n<p>\r\n	-Allah&rsquo;ın İlmi ve İnsanın İradesi, 2084 (Site:2135)</p>\r\n','İster doğru olsun ister yanlış bir şeyi bilmek onu kabul etmek manasına gelmez. Ve biliyoruz ki Allah ilmini mevcut olan doğru veya yanlışlarla elde etmiyor, O&rsquo;nun ilmi zati&rsquo;dir. &nbsp;&nbsp;&nbsp;&nbsp;','&nbsp;Allah&rsquo;ın detayları bilme konusu Kur&rsquo;an ve rivayetlerde a&ccedil;ıklanmıştır. Ama, Allah&rsquo;ın zatıyla &ccedil;elişmeyecek şekilde c&uuml;z&rsquo;iyatı (detayları) nasıl bildiği meselesi &ccedil;ok az kimsenin halledebildiği meselelerdendir. Bu y&uuml;zden kelamcılar, c&uuml;z&rsquo;iyatı bilme konusunu inkar eden bazı filozofların g&ouml;r&uuml;şlerini Kur&rsquo;an ve rivayetlerin zahiriyle &ccedil;elişik bulmuşlardır. Ancak kendileri de Allah&rsquo;ın c&uuml;z&rsquo;iyata olan bilgisi hakkında verdikleri cevap filozofların verdiği cevabın benzeridir.\r\n\r\n\r\n	Burada bu konuyu ele alıp incelemeyeceğiz. Onun yerine Allah&rsquo;ın c&uuml;z&rsquo;iyata olan ilminin kesinliğini kabul ettikten sonra, bu ilmin nasıl olduğu konusuna girmeden direkt olarak soruyu ele alacağız:\r\n\r\n\r\n	İster doğru olsun ister yanlış bir şeyi bilmek onu kabul etmek manasına gelmez. Nitekim bilgin bir kimse yanlış g&ouml;r&uuml;ş&uuml; ve onun sonu&ccedil;larını kabullenmeden doğru ve yanlış iki g&ouml;r&uuml;ş&uuml; tam olarak bilmektedir. Diğer taraftan Allah&rsquo;ın eşyanın hak ve batıl olduğu hakkında verdiği h&uuml;k&uuml;m&uuml;n, c&uuml;z&rsquo;iyata olan ilimle ilgisi yoktur ki yanlış bir şeyi bilmenin onun kabul etme manasına geldiğini s&ouml;yleyelim. Allah&rsquo;ın ilmi başkalarının bilgilerinin etkisinde kalan bir ilim değildir, O&rsquo;nun ilmi zati&rsquo;dir. Sadece yanlış ve doğru bilgiler konusunda değil, tekvini konularda da bu durum ge&ccedil;erlidir. Biliyoruz ki bazı mertebelerin başka mertebelere olan oranı eğlence ve oyun haddindedir. Dolayısıyla ilim, rızık, yaratılış ve Allah&rsquo;ın diğer sıfatlarının c&uuml;z&rsquo;i işlere bağlantısı ile ister tekvinde olsun, ister zihinde, bu c&uuml;z&rsquo;i işlerin doğru ve yanlış olması arasında tezat yoktur. &Ccedil;&uuml;nk&uuml; bunların t&uuml;m&uuml;n&uuml;n eksikliği Allah&rsquo;tan değil, yaratılmışların kendisindendir. Allah, &ouml;rneğin insana, doğru yahut yanlış fikir veya amele sahip olabilmesi i&ccedil;in doğru ve yanlışı bilecek g&uuml;c&uuml; vermiş ve kendisi de ona g&ouml;zlemcidir.\r\n\r\n\r\n	İlgili dizinler:\r\n\r\n\r\n	-Allah ve İnsanın İşleri, 131 (Site:1880).\r\n\r\n\r\n	-Allah&rsquo;ın İlmi ve K&ouml;t&uuml; İnsanların Yaratılması, 225 (Site:1815)\r\n\r\n\r\n	-Allah&rsquo;ın İlmiyle İnsanın İradesinin İlişkisi, 15607 (Site: tr15341)\r\n\r\n\r\n	-Allah&rsquo;ın İlmi ve İnsanın İradesi, 2084 (Site:2135)'),(288,'tr286','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Hamanei: </strong>Genel olarak g&uuml;nah ortamlarına uygun olan eğlendirici bir m&uuml;zik olur veya şehveti tahrik eder yahut haram bir işe neden olur veyahut fesada yol a&ccedil;arsa caiz değildir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Sistani: </strong>Ritmi eğlence ve oynamaya neden olursa bilerek dinlenmemelidir.&nbsp;</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Safi Gulpaygani: </strong>İ&ccedil;inde dans etme veya m&uuml;zik olursa haramdır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Mehdi Hadevi Tahrani: </strong>Bu sporda haram m&uuml;zik ve fesada yol a&ccedil;acak bir şey olmazsa caizdir. Ama i&ccedil;inde hicapsızlık olur veya &ccedil;alınan m&uuml;zik, sporun kendisi ya da hareketleri şehveti tahrik etmek gibi haram bir işi gerektirirse haramdır. Haram m&uuml;zik, insanın cinsel isteğini tahrik eden m&uuml;ziktir. B&ouml;yle bir m&uuml;zik genellikle oyun ve eğlence ortamlarına uygundur.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İstiftaat Sitesi (Kod:1199)</p>\r\n</div>\r\n','','Ayetullah el-Uzma Hamanei: Genel olarak g&uuml;nah ortamlarına uygun olan eğlendirici bir m&uuml;zik olur veya şehveti tahrik eder yahut haram bir işe neden olur veyahut fesada yol a&ccedil;arsa caiz değildir.\r\n\r\n	\r\n		Ayetullah el-Uzma Sistani: Ritmi eğlence ve oynamaya neden olursa bilerek dinlenmemelidir.&nbsp;\r\n\r\n	\r\n		Ayetullah el-Uzma Safi Gulpaygani: İ&ccedil;inde dans etme veya m&uuml;zik olursa haramdır.\r\n\r\n	\r\n		Ayetullah el-Uzma Mehdi Hadevi Tahrani: Bu sporda haram m&uuml;zik ve fesada yol a&ccedil;acak bir şey olmazsa caizdir. Ama i&ccedil;inde hicapsızlık olur veya &ccedil;alınan m&uuml;zik, sporun kendisi ya da hareketleri şehveti tahrik etmek gibi haram bir işi gerektirirse haramdır. Haram m&uuml;zik, insanın cinsel isteğini tahrik eden m&uuml;ziktir. B&ouml;yle bir m&uuml;zik genellikle oyun ve eğlence ortamlarına uygundur.\r\n\r\n	\r\n		İstiftaat Sitesi (Kod:1199)',''),(289,'tr285','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Kur&rsquo;an-ı Kerim&rsquo;de ve hadislerde Hz. Nuh&rsquo;un kitabının olduğuna dair bir şey gelmemiştir. Ama <strong><em>&lsquo;Andolsun ki biz, peygamberlerimizi, apa&ccedil;ık delillerle g&ouml;nderdik ve insanlar adaleti ayakta tutsunlar diye onlarla beraber kitap ve terazi de indirdik...&rsquo;</em></strong> ayetinden b&uuml;t&uuml;n peygamberlerin kitap sahibi olduğu anlaşılsa da bazı rivayetlerde bu ayet değişik şekillerde tefsir edilmiştir. &Ouml;rneğin Kafi&rsquo;deki bir rivayette, ayette ge&ccedil;en Kitap&rsquo;tan maksadın İsm-i A&rsquo;zam olduğu buyurulmaktadır. Ancak eldeki b&uuml;t&uuml;n deliller g&ouml;z&ouml;n&uuml;ne alındığında şu sonucu alıyoruz: B&uuml;t&uuml;n peygamberler risaletleri doğrultusunda, takip&ccedil;ilerinin yerine getirmekle y&uuml;k&uuml;ml&uuml; olduğu ideal, plan ve programlara sahiptiler. Bu ideoloji yazılı bir kitap şeklinde olabileceği gibi s&ouml;zl&uuml; de olabilmektedir. Kaldı ki Hz. Nuh ulu&rsquo;l-azm peygamberlerden olduğu halde ayet ve rivayetlerde belli bir isim altında yazılı bir kitabının olduğundan s&ouml;z edilmemiştir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Kur&rsquo;an-ı Kerim&rsquo;de ve hadislerde Hz. Nuh&rsquo;un kitabının olduğuna dair bir şey gelmemiştir. Ama &lsquo;Andolsun ki biz, peygamberlerimizi, apa&ccedil;ık delillerle g&ouml;nderdik ve insanlar adaleti ayakta tutsunlar diye onlarla beraber kitap ve terazi de indirdik...&rsquo;[1] ayetinden b&uuml;t&uuml;n peygamberlerin kitap sahibi olduğu anlaşılmaktadır.</p>\r\n\r\n<p>\r\n	Ancak bazı rivayetlerde bu ayet değişik şekillerde tefsir edilmiştir. &Ouml;rneğin Kafi&rsquo;de ki bir rivayette ayette ge&ccedil;en Kitap&rsquo;tan maksadın İsm-i A&rsquo;zam olduğu buyurulmaktadır.[2]</p>\r\n\r\n<p>\r\n	Yine Semaet b. Mehran&rsquo;ın rivayetinden de Hz. Nuh&rsquo;un kitap sahibi olduğu anlaşılmaktadır. O ş&ouml;yle diyor: İmam Sadık&rsquo;tan (a.s) Allah&rsquo;ın (azze ve celle) &lsquo;Artık, peygamberlerden azim ve irade sahipleri nasıl sabrettilerse sen de sabret.&rsquo;[3] s&ouml;z&uuml;n&uuml;n ne manaya geldiğini sorduğumda ş&ouml;yle buyurdu: &lsquo;Onlardan maksat Nuh, İbrahim, Musa, İsa ve Muhammed&rsquo;dir (s.a.a).&rsquo; Ben &lsquo;Onlar nasıl ulu&rsquo;l-azm oldular?&rsquo; diye sorduğumda buyurdular ki: &lsquo;Nuh kitap ve şeriatla g&ouml;nderildi. İbrahim sahifeleri getirinceye kadar Nuh&rsquo;tan sonra kim geldiyse O&rsquo;nun kitap, şeriat ve yoluna amel etti. İbrahim sahifeleri getirip, Nuh&rsquo;un (a.s) kitabına kafir olmadan onu terketmeleri fermanını verdi. Musa (a.s) Tevrat&rsquo;ı getirinceye kadar İbrahim&rsquo;den sonra gelen her peygamber O&rsquo;nun şeriatına, yoluna ve sahiflerine amel etti. Musa (a.s) kendi şeriatıyla beraber Tevrat&rsquo;ı getirdi ve Sahifeleri terketme fermanını verdi. İsa İncil&rsquo;i getirinceye kadar Musa&rsquo;dan sonra gelen her peygamber Tevrat&rsquo;a, O&rsquo;nun şeriatına ve yoluna amel etti. İsa, Musa&rsquo;nın şeriatı ve yolunu terketme fermanını verdi. Muhammed (s.a.a) gelip Kur&rsquo;an&rsquo;ı, şeriatı, İslamı... getirinceye kadar İsa&rsquo;dan sonra gelen peygamberler Onun şeriatına ve yoluna amel ettiler...&rsquo;[4]</p>\r\n\r\n<p>\r\n	Ama bu, onlarının hepsinin Tevrat ve İncil gibi yazılı bir kitapları olduğu manasına mı gelmektedir?</p>\r\n\r\n<p>\r\n	Eldeki b&uuml;t&uuml;n deliller g&ouml;z&ouml;n&uuml;ne alındığında şu sonucu alıyoruz: B&uuml;t&uuml;n peygamberler risaletlerinin doğrultusunda, takip&ccedil;ilerinin yerine getirmekle y&uuml;k&uuml;ml&uuml; olduğu ideal, plan ve programlara sahiptiler. Bu ideoloji yazılı bir kitap şeklinde olabileceği gibi s&ouml;zl&uuml; de olabilmektedir. Kaldı ki Hz. Nuh ulu&rsquo;l-azm peygamberlerden olduğu halde, ayet ve rivayetlerde belli bir isim altında yazılı bir kitabının olduğundan s&ouml;z edilmemiştir.</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] -Hadid/25</p>\r\n\r\n<p>\r\n	[2] -Kuleyni, el-Kafi, c.1, s.293</p>\r\n\r\n<p>\r\n	[3] -&lsquo;Artık, peygamberlerden azim ve irade sahipleri nasıl sabrettilerse sen de sabret ve azaba uğramaları i&ccedil;in acele etme. Onlara vaadedilen azabı g&ouml;rd&uuml;kleri g&uuml;n sanırlar ki d&uuml;nyada bir g&uuml;n&uuml;n bir anı kadar kalmışlar; bu, bir tebliğdir, buyruktan &ccedil;ıkan topluluktan başkası helak olur mu?&rsquo; (Ahkaf/35)</p>\r\n\r\n<p>\r\n	[4] -Kafi, c.3, s.28 (Mustafavi&rsquo;nin terc&uuml;mesi) ve c.2, s.17 (Gencine-i Rivayat).</p>\r\n','Kur&rsquo;an-ı Kerim&rsquo;de ve hadislerde Hz. Nuh&rsquo;un kitabının olduğuna dair bir şey gelmemiştir. Ama &lsquo;Andolsun ki biz, peygamberlerimizi, apa&ccedil;ık delillerle g&ouml;nderdik ve insanlar adaleti ayakta tutsunlar diye onlarla beraber kitap ve terazi de indirdik...&rsquo; ayetinden b&uuml;t&uuml;n peygamberlerin kitap sahibi olduğu anlaşılsa da bazı rivayetlerde bu ayet değişik şekillerde tefsir edilmiştir. &Ouml;rneğin Kafi&rsquo;deki bir rivayette, ayette ge&ccedil;en Kitap&rsquo;tan maksadın İsm-i A&rsquo;zam olduğu buyurulmaktadır. Ancak eldeki b&uuml;t&uuml;n deliller g&ouml;z&ouml;n&uuml;ne alındığında şu sonucu alıyoruz: B&uuml;t&uuml;n peygamberler risaletleri doğrultusunda, takip&ccedil;ilerinin yerine getirmekle y&uuml;k&uuml;ml&uuml; olduğu ideal, plan ve programlara sahiptiler. Bu ideoloji yazılı bir kitap şeklinde olabileceği gibi s&ouml;zl&uuml; de olabilmektedir. Kaldı ki Hz. Nuh ulu&rsquo;l-azm peygamberlerden olduğu halde ayet ve rivayetlerde belli bir isim altında yazılı bir kitabının olduğundan s&ouml;z edilmemiştir.','&nbsp;Kur&rsquo;an-ı Kerim&rsquo;de ve hadislerde Hz. Nuh&rsquo;un kitabının olduğuna dair bir şey gelmemiştir. Ama &lsquo;Andolsun ki biz, peygamberlerimizi, apa&ccedil;ık delillerle g&ouml;nderdik ve insanlar adaleti ayakta tutsunlar diye onlarla beraber kitap ve terazi de indirdik...&rsquo;[1] ayetinden b&uuml;t&uuml;n peygamberlerin kitap sahibi olduğu anlaşılmaktadır.\r\n\r\n\r\n	Ancak bazı rivayetlerde bu ayet değişik şekillerde tefsir edilmiştir. &Ouml;rneğin Kafi&rsquo;de ki bir rivayette ayette ge&ccedil;en Kitap&rsquo;tan maksadın İsm-i A&rsquo;zam olduğu buyurulmaktadır.[2]\r\n\r\n\r\n	Yine Semaet b. Mehran&rsquo;ın rivayetinden de Hz. Nuh&rsquo;un kitap sahibi olduğu anlaşılmaktadır. O ş&ouml;yle diyor: İmam Sadık&rsquo;tan (a.s) Allah&rsquo;ın (azze ve celle) &lsquo;Artık, peygamberlerden azim ve irade sahipleri nasıl sabrettilerse sen de sabret.&rsquo;[3] s&ouml;z&uuml;n&uuml;n ne manaya geldiğini sorduğumda ş&ouml;yle buyurdu: &lsquo;Onlardan maksat Nuh, İbrahim, Musa, İsa ve Muhammed&rsquo;dir (s.a.a).&rsquo; Ben &lsquo;Onlar nasıl ulu&rsquo;l-azm oldular?&rsquo; diye sorduğumda buyurdular ki: &lsquo;Nuh kitap ve şeriatla g&ouml;nderildi. İbrahim sahifeleri getirinceye kadar Nuh&rsquo;tan sonra kim geldiyse O&rsquo;nun kitap, şeriat ve yoluna amel etti. İbrahim sahifeleri getirip, Nuh&rsquo;un (a.s) kitabına kafir olmadan onu terketmeleri fermanını verdi. Musa (a.s) Tevrat&rsquo;ı getirinceye kadar İbrahim&rsquo;den sonra gelen her peygamber O&rsquo;nun şeriatına, yoluna ve sahiflerine amel etti. Musa (a.s) kendi şeriatıyla beraber Tevrat&rsquo;ı getirdi ve Sahifeleri terketme fermanını verdi. İsa İncil&rsquo;i getirinceye kadar Musa&rsquo;dan sonra gelen her peygamber Tevrat&rsquo;a, O&rsquo;nun şeriatına ve yoluna amel etti. İsa, Musa&rsquo;nın şeriatı ve yolunu terketme fermanını verdi. Muhammed (s.a.a) gelip Kur&rsquo;an&rsquo;ı, şeriatı, İslamı... getirinceye kadar İsa&rsquo;dan sonra gelen peygamberler Onun şeriatına ve yoluna amel ettiler...&rsquo;[4]\r\n\r\n\r\n	Ama bu, onlarının hepsinin Tevrat ve İncil gibi yazılı bir kitapları olduğu manasına mı gelmektedir?\r\n\r\n\r\n	Eldeki b&uuml;t&uuml;n deliller g&ouml;z&ouml;n&uuml;ne alındığında şu sonucu alıyoruz: B&uuml;t&uuml;n peygamberler risaletlerinin doğrultusunda, takip&ccedil;ilerinin yerine getirmekle y&uuml;k&uuml;ml&uuml; olduğu ideal, plan ve programlara sahiptiler. Bu ideoloji yazılı bir kitap şeklinde olabileceği gibi s&ouml;zl&uuml; de olabilmektedir. Kaldı ki Hz. Nuh ulu&rsquo;l-azm peygamberlerden olduğu halde, ayet ve rivayetlerde belli bir isim altında yazılı bir kitabının olduğundan s&ouml;z edilmemiştir.\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] -Hadid/25\r\n\r\n\r\n	[2] -Kuleyni, el-Kafi, c.1, s.293\r\n\r\n\r\n	[3] -&lsquo;Artık, peygamberlerden azim ve irade sahipleri nasıl sabrettilerse sen de sabret ve azaba uğramaları i&ccedil;in acele etme. Onlara vaadedilen azabı g&ouml;rd&uuml;kleri g&uuml;n sanırlar ki d&uuml;nyada bir g&uuml;n&uuml;n bir anı kadar kalmışlar; bu, bir tebliğdir, buyruktan &ccedil;ıkan topluluktan başkası helak olur mu?&rsquo; (Ahkaf/35)\r\n\r\n\r\n	[4] -Kafi, c.3, s.28 (Mustafavi&rsquo;nin terc&uuml;mesi) ve c.2, s.17 (Gencine-i Rivayat).'),(290,'tr305','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Hz Ayetullah Uzma Hamaney (&ouml;mr&uuml; uzun olsun):</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Eğer alkol sarhoş edici t&uuml;rden değilse ve ger&ccedil;ekte sıvı değilse, helaldir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Hz Ayetullah Uzma Mekarim Şirazi&rsquo;nin (&ouml;mr&uuml; uzun olsun) b&uuml;rosu:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Taşıdığı y&uuml;zl&uuml;k y&uuml;ksek oran sebebiyle ondan sakınılmalıdır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Hz Ayetullah Uzma Sistani&rsquo;nin (&ouml;mr&uuml; uzun olsun) b&uuml;rosu:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Sorudaki varsayımda caiz değildir.</p>\r\n</div>\r\n','','Hz Ayetullah Uzma Hamaney (&ouml;mr&uuml; uzun olsun):\r\n\r\n	\r\n		Eğer alkol sarhoş edici t&uuml;rden değilse ve ger&ccedil;ekte sıvı değilse, helaldir.\r\n\r\n	\r\n		Hz Ayetullah Uzma Mekarim Şirazi&rsquo;nin (&ouml;mr&uuml; uzun olsun) b&uuml;rosu:\r\n\r\n	\r\n		Taşıdığı y&uuml;zl&uuml;k y&uuml;ksek oran sebebiyle ondan sakınılmalıdır.\r\n\r\n	\r\n		Hz Ayetullah Uzma Sistani&rsquo;nin (&ouml;mr&uuml; uzun olsun) b&uuml;rosu:\r\n\r\n	\r\n		Sorudaki varsayımda caiz değildir.',''),(291,'tr304','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İrfanda yaygın olan konulardan birisi, keramet ve olağan&uuml;st&uuml; işler yapma meselesidir. İrfan ve seyr-i s&uuml;l&ucirc;k yolunda keramet, m&uuml;kaşefe ve olağan dışı işlerin meydana gelmesi, insanın bunlar ile mağrur olacağı ve bu hususları &ccedil;ok &ouml;nemseyeceği hususlar değildir. Bunlar y&uuml;ce Allah&rsquo;ı şuhudi olarak tanımanın ilk ve &ccedil;ok d&uuml;ş&uuml;k basamaklarıdır. Ger&ccedil;ek ve temiz arifler hi&ccedil;bir zaman bu hususlara g&ouml;n&uuml;l bağlamamıştır. Bu hususta bu t&uuml;r kabiliyetler ve olağan&uuml;st&uuml; işler yapmak hak ve batıl arasında ortak olduğundan, her ferdin, meşrebinin ve y&ouml;nteminin hakkaniyetine ve de onun Allah&rsquo;a yakın bir insan olduğuna delil teşkil etmez. Bu, o şahsın Allah&rsquo;ın velilerinden olduğuna ve y&uuml;ce Allah nezdinde bir makam ve konum taşıdığına delil sayılmaz. Elbette b&ouml;yle bir makam ve konuma sahip olunmadığına da delil teşkil etmez; b&ouml;yle şahısların ger&ccedil;ekten Allah&rsquo;ın liyakatli kulları olması ve y&uuml;ce Allah&rsquo;ın onların eliyle birtakım olağan&uuml;st&uuml; işler yapmayı maslahat bilmesi de muhtemeldir. Bu nedenle keramet ve olağan&uuml;st&uuml; işler yapan şahısların doğru bir şekilde tanınması gerekir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;İrfan ile &ouml;zdeşleşmiş konulardan ve &ccedil;ok yaygın olan tabirlerden birisi keramet ve olağan&uuml;st&uuml; işler yapma meselesidir. B&ouml;yle makamlara sahip olan bir&ccedil;ok b&uuml;y&uuml;k şahsiyet ve Allah velisini tanıyoruz. Onların bazıları hatta hayatları d&ouml;neminde keramet ve olağan&uuml;st&uuml; işler ile meşhur olmuş ve halk kendilerine &ouml;zel bir ilgi beslemiştir. İslam irfanında kerametten kastedilen mana, şahsın ruhsal olarak olağan&uuml;st&uuml; işler yapacak ve evrende birtakım tasarruflarda bulunabilecek bir g&uuml;ce sahip olmasıdır.[1] &Ouml;rneğin ani yer değiştirme, hastaya şifa verme veya zahiri imk&acirc;nlar olmaksızın bir şeyi bir yerden başka bir yere intikal ettirmek bu kabildendir. Eğer bu işler ilahi izne istinat edilir ve Allah ile irtibatın bir g&ouml;stergesi olursa keramet olarak adlandırılır. Peygamberler, veliler ve temiz imamlar tarafından n&uuml;b&uuml;vvet ve imamet iddiasının ispatı i&ccedil;in ger&ccedil;ekleştirilen bu fiilin y&uuml;ksek mertebesi mucize olarak adlandırılır.[2] İrfan ile olağan&uuml;st&uuml; işler yapmak arasındaki ilişki hakkında &ouml;nemli olan nokta şudur: Esasen irfan ve seyr-i s&uuml;l&ucirc;k yolunda keramet, m&uuml;kaşefe ve bireylerin kalbinden haberdar olmak insanın bu vesileler ile mağrur olacağı hususlar değildir ve bunlar pek &ouml;nemli hususlar olarak telakki edilmemelidir. Bunlar y&uuml;ce Allah&rsquo;ı şuhudi olarak tanımanın ilk ve en k&uuml;&ccedil;&uuml;k adımlarıdır. Ger&ccedil;ek ve doğru arifler hi&ccedil;bir zaman bu hususlara g&ouml;n&uuml;l bağlamamıştır. Y&uuml;ce Allah bildiği bir maslahat esasınca, bazen birtakım hususları bazı bireylere verir ve bazen de bir takım maslahatlar bu t&uuml;r hususların bir bireyden alınmasına neden olabilir. Nitekim bir takım fertler keramet sahibi olmalarına rağmen bir takım maslahatlar esasınca bunu ortaya koymamaktadır. Netice itibari ile bazıları tarafından keramet sergilenmesi ink&acirc;r edilmeyen ger&ccedil;ek bir husustur ve kesinlikle bazı insanlar birtakım hallerde ve taşıdıkları kutsal kudret vasıtasıyla bazı hususları idrak etmekte ve başkalarının idrak etmekten, g&ouml;rmekten, duymaktan ve yapmaktan aciz oldukları birtakım şeyleri g&ouml;rmekte, duymakta ve yapmaktadır. Ama bu t&uuml;r kabiliyetler ve olağan&uuml;st&uuml; işlerlerde bulunmak, hak ve batıl arasında ortak olduğundan, her bireyin, meşrebinin ve y&ouml;nteminin hakkaniyetine ve de bireyin Allah nezdinde yakın bir kul olduğuna delil teşkil etmez. Bu, b&ouml;yle bir bireyin Allah&rsquo;ın velilerinden olduğuna ve onun nezdinde bir makam ve konuma sahip olduğuna delil sayılmaz; zira:</p>\r\n\r\n<p>\r\n	1. Bu t&uuml;r kabiliyetler hatta Allah&rsquo;a hi&ccedil;bir inancı olmayan bir kimse i&ccedil;in dahi h&acirc;sıl olabilir. &Ouml;rneğin din, Allah ve kıyamete inancı olamayan bir&ccedil;ok Hindistanlı sihirbaz &ccedil;ektikleri riyazetler ile bir takım bulgular elde etmekte başkalarının g&ouml;remediği ve yapamadığı işleri g&ouml;rmekte ve yapmaktadır. &Ouml;te taraftan bazı olağan&uuml;st&uuml; işler ve kerametler de kulluğun, y&uuml;ce Allah&rsquo;ın buyruklarıyla amel etmenin, doğru ve şer&rsquo;i riyazetlerin neticesidir. Nitekim bu alandaki b&uuml;y&uuml;k şahsiyetler herkes tarafından tanınmaktadır.</p>\r\n\r\n<p>\r\n	2. İrfan ve Allah&rsquo;a y&ouml;nelik yolculukta temel ve &ouml;nemli r&uuml;k&uuml;n bireyin y&uuml;ce Allah&rsquo;ı tanımada elde ettiği temel derecedir.&nbsp; Bu tanımadan kastedilen şey, huzuri ve sezgisel tanımadır. Bu, şahsın dışında başka hi&ccedil; kimsenin ulaşamayacağı bir şeydir. B&ouml;yle bir tanımanın bireyin varlığında bulunup bulunmadığı ve eğer bulunuyorsa hangi derece ve merhalede bulunduğu meselesi bizim bilgi ve bulgularımızın alanı dışındadır ve bu hususta ancak bir takım sanılarda bulunulabilir.[3]</p>\r\n\r\n<p>\r\n	3. İrfanın hakikati, y&uuml;ce Allah&rsquo;ı kalpsel ve sezgisel olarak tanımaktan ibarettir. Bu hi&ccedil;bir şekilde irfani konuları s&ouml;ylemeyi veya olağan&uuml;st&uuml; işler yapmayı gerektirmez. Ne irfani konu ve kavramları bilmek, zikretmek ve olağan&uuml;st&uuml; işler yapmak bir şahsın irfanın hakikatine erdiğine delil teşkil eder ve ne de irfan ıstılah ve kavramlarını bilmemek ve olağan&uuml;st&uuml; işler yapmamak bir şahsın y&uuml;ce Allah&rsquo;ı sezgisel ve huzuri olarak tanımadığına delalet eder.[4] Bundan dolayı keramet ve olağan&uuml;st&uuml; işler sergileyen bir şahıs doğru bir şekilde tanınmalıdır; yani b&ouml;yle bir şahsın inan&ccedil;, mezhep, meşrep, davranış ve hareketlerinin doğruluğu ve hayatının kutsal şeriat buyrukları esasınca şekillenip şekillenmediği veya şeriat karşıtı ameller ve batıl riyazetler ve yanlış inan&ccedil;lar ehli olup olmadığı incelenmelidir. &Ccedil;&uuml;nk&uuml; keramet ve benzeri şeylerin sergilenmesi insanın g&ouml;n&uuml;l bağlayacağı şeyler değildir. Hatta bu hususlara g&ouml;n&uuml;l bağlamak ger&ccedil;ekte bir t&uuml;r şirktir ve şeytanın bu yoldaki tuzaklarından sayılır. Y&uuml;ce Allah&rsquo;a ger&ccedil;ek kul olmak, insanın Allah&rsquo;a sadece ilah olmasından dolayı tapınmasıdır. Eğer Allah uygun g&ouml;r&uuml;rse bu hususları bahşeder; o halde Allah&rsquo;a keşif ve keramet d&uuml;rt&uuml;s&uuml;yle kulluk edilmemelidir. Aksi takdirde Kur&rsquo;an&rsquo;ın tabiriyle b&ouml;yle bireyler heveslerini rab edinenlere d&ouml;n&uuml;ş&uuml;r: Nefsinin hevesini kendisine rab edineni g&ouml;rd&uuml;n m&uuml;?[5]</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1] Misbah Yezdi, Muhammed Taki, Der Costecuyu İrfanı İslami, s: 294, İntişaratı M&uuml;essesei Amuzeşi ve Pejuheşiyi İmam Humeyni (r.a), Kum, &ccedil;apı dovvum, 1387 h.ş.</p>\r\n\r\n<p>\r\n	[2] Daha fazla bilgi edinmek i&ccedil;in &ldquo;Peygamberlerin Misyonunda Mucizenin Konumu&rdquo; adlı 11681. Soruya (Site: 13467) m&uuml;racaat ediniz.</p>\r\n\r\n<p>\r\n	[3] Der Costecuyu İrfanı İslami, s: 317.</p>\r\n\r\n<p>\r\n	[4] a.g.e, s: 318.</p>\r\n\r\n<p>\r\n	[5] Casiye Suresi, 23. ayet.</p>\r\n','İrfanda yaygın olan konulardan birisi, keramet ve olağan&uuml;st&uuml; işler yapma meselesidir. İrfan ve seyr-i s&uuml;l&ucirc;k yolunda keramet, m&uuml;kaşefe ve olağan dışı işlerin meydana gelmesi, insanın bunlar ile mağrur olacağı ve bu hususları &ccedil;ok &ouml;nemseyeceği hususlar değildir. Bunlar y&uuml;ce Allah&rsquo;ı şuhudi olarak tanımanın ilk ve &ccedil;ok d&uuml;ş&uuml;k basamaklarıdır. Ger&ccedil;ek ve temiz arifler hi&ccedil;bir zaman bu hususlara g&ouml;n&uuml;l bağlamamıştır. Bu hususta bu t&uuml;r kabiliyetler ve olağan&uuml;st&uuml; işler yapmak hak ve batıl arasında ortak olduğundan, her ferdin, meşrebinin ve y&ouml;nteminin hakkaniyetine ve de onun Allah&rsquo;a yakın bir insan olduğuna delil teşkil etmez. Bu, o şahsın Allah&rsquo;ın velilerinden olduğuna ve y&uuml;ce Allah nezdinde bir makam ve konum taşıdığına delil sayılmaz. Elbette b&ouml;yle bir makam ve konuma sahip olunmadığına da delil teşkil etmez; b&ouml;yle şahısların ger&ccedil;ekten Allah&rsquo;ın liyakatli kulları olması ve y&uuml;ce Allah&rsquo;ın onların eliyle birtakım olağan&uuml;st&uuml; işler yapmayı maslahat bilmesi de muhtemeldir. Bu nedenle keramet ve olağan&uuml;st&uuml; işler yapan şahısların doğru bir şekilde tanınması gerekir.','&nbsp;İrfan ile &ouml;zdeşleşmiş konulardan ve &ccedil;ok yaygın olan tabirlerden birisi keramet ve olağan&uuml;st&uuml; işler yapma meselesidir. B&ouml;yle makamlara sahip olan bir&ccedil;ok b&uuml;y&uuml;k şahsiyet ve Allah velisini tanıyoruz. Onların bazıları hatta hayatları d&ouml;neminde keramet ve olağan&uuml;st&uuml; işler ile meşhur olmuş ve halk kendilerine &ouml;zel bir ilgi beslemiştir. İslam irfanında kerametten kastedilen mana, şahsın ruhsal olarak olağan&uuml;st&uuml; işler yapacak ve evrende birtakım tasarruflarda bulunabilecek bir g&uuml;ce sahip olmasıdır.[1] &Ouml;rneğin ani yer değiştirme, hastaya şifa verme veya zahiri imk&acirc;nlar olmaksızın bir şeyi bir yerden başka bir yere intikal ettirmek bu kabildendir. Eğer bu işler ilahi izne istinat edilir ve Allah ile irtibatın bir g&ouml;stergesi olursa keramet olarak adlandırılır. Peygamberler, veliler ve temiz imamlar tarafından n&uuml;b&uuml;vvet ve imamet iddiasının ispatı i&ccedil;in ger&ccedil;ekleştirilen bu fiilin y&uuml;ksek mertebesi mucize olarak adlandırılır.[2] İrfan ile olağan&uuml;st&uuml; işler yapmak arasındaki ilişki hakkında &ouml;nemli olan nokta şudur: Esasen irfan ve seyr-i s&uuml;l&ucirc;k yolunda keramet, m&uuml;kaşefe ve bireylerin kalbinden haberdar olmak insanın bu vesileler ile mağrur olacağı hususlar değildir ve bunlar pek &ouml;nemli hususlar olarak telakki edilmemelidir. Bunlar y&uuml;ce Allah&rsquo;ı şuhudi olarak tanımanın ilk ve en k&uuml;&ccedil;&uuml;k adımlarıdır. Ger&ccedil;ek ve doğru arifler hi&ccedil;bir zaman bu hususlara g&ouml;n&uuml;l bağlamamıştır. Y&uuml;ce Allah bildiği bir maslahat esasınca, bazen birtakım hususları bazı bireylere verir ve bazen de bir takım maslahatlar bu t&uuml;r hususların bir bireyden alınmasına neden olabilir. Nitekim bir takım fertler keramet sahibi olmalarına rağmen bir takım maslahatlar esasınca bunu ortaya koymamaktadır. Netice itibari ile bazıları tarafından keramet sergilenmesi ink&acirc;r edilmeyen ger&ccedil;ek bir husustur ve kesinlikle bazı insanlar birtakım hallerde ve taşıdıkları kutsal kudret vasıtasıyla bazı hususları idrak etmekte ve başkalarının idrak etmekten, g&ouml;rmekten, duymaktan ve yapmaktan aciz oldukları birtakım şeyleri g&ouml;rmekte, duymakta ve yapmaktadır. Ama bu t&uuml;r kabiliyetler ve olağan&uuml;st&uuml; işlerlerde bulunmak, hak ve batıl arasında ortak olduğundan, her bireyin, meşrebinin ve y&ouml;nteminin hakkaniyetine ve de bireyin Allah nezdinde yakın bir kul olduğuna delil teşkil etmez. Bu, b&ouml;yle bir bireyin Allah&rsquo;ın velilerinden olduğuna ve onun nezdinde bir makam ve konuma sahip olduğuna delil sayılmaz; zira:\r\n\r\n\r\n	1. Bu t&uuml;r kabiliyetler hatta Allah&rsquo;a hi&ccedil;bir inancı olmayan bir kimse i&ccedil;in dahi h&acirc;sıl olabilir. &Ouml;rneğin din, Allah ve kıyamete inancı olamayan bir&ccedil;ok Hindistanlı sihirbaz &ccedil;ektikleri riyazetler ile bir takım bulgular elde etmekte başkalarının g&ouml;remediği ve yapamadığı işleri g&ouml;rmekte ve yapmaktadır. &Ouml;te taraftan bazı olağan&uuml;st&uuml; işler ve kerametler de kulluğun, y&uuml;ce Allah&rsquo;ın buyruklarıyla amel etmenin, doğru ve şer&rsquo;i riyazetlerin neticesidir. Nitekim bu alandaki b&uuml;y&uuml;k şahsiyetler herkes tarafından tanınmaktadır.\r\n\r\n\r\n	2. İrfan ve Allah&rsquo;a y&ouml;nelik yolculukta temel ve &ouml;nemli r&uuml;k&uuml;n bireyin y&uuml;ce Allah&rsquo;ı tanımada elde ettiği temel derecedir.&nbsp; Bu tanımadan kastedilen şey, huzuri ve sezgisel tanımadır. Bu, şahsın dışında başka hi&ccedil; kimsenin ulaşamayacağı bir şeydir. B&ouml;yle bir tanımanın bireyin varlığında bulunup bulunmadığı ve eğer bulunuyorsa hangi derece ve merhalede bulunduğu meselesi bizim bilgi ve bulgularımızın alanı dışındadır ve bu hususta ancak bir takım sanılarda bulunulabilir.[3]\r\n\r\n\r\n	3. İrfanın hakikati, y&uuml;ce Allah&rsquo;ı kalpsel ve sezgisel olarak tanımaktan ibarettir. Bu hi&ccedil;bir şekilde irfani konuları s&ouml;ylemeyi veya olağan&uuml;st&uuml; işler yapmayı gerektirmez. Ne irfani konu ve kavramları bilmek, zikretmek ve olağan&uuml;st&uuml; işler yapmak bir şahsın irfanın hakikatine erdiğine delil teşkil eder ve ne de irfan ıstılah ve kavramlarını bilmemek ve olağan&uuml;st&uuml; işler yapmamak bir şahsın y&uuml;ce Allah&rsquo;ı sezgisel ve huzuri olarak tanımadığına delalet eder.[4] Bundan dolayı keramet ve olağan&uuml;st&uuml; işler sergileyen bir şahıs doğru bir şekilde tanınmalıdır; yani b&ouml;yle bir şahsın inan&ccedil;, mezhep, meşrep, davranış ve hareketlerinin doğruluğu ve hayatının kutsal şeriat buyrukları esasınca şekillenip şekillenmediği veya şeriat karşıtı ameller ve batıl riyazetler ve yanlış inan&ccedil;lar ehli olup olmadığı incelenmelidir. &Ccedil;&uuml;nk&uuml; keramet ve benzeri şeylerin sergilenmesi insanın g&ouml;n&uuml;l bağlayacağı şeyler değildir. Hatta bu hususlara g&ouml;n&uuml;l bağlamak ger&ccedil;ekte bir t&uuml;r şirktir ve şeytanın bu yoldaki tuzaklarından sayılır. Y&uuml;ce Allah&rsquo;a ger&ccedil;ek kul olmak, insanın Allah&rsquo;a sadece ilah olmasından dolayı tapınmasıdır. Eğer Allah uygun g&ouml;r&uuml;rse bu hususları bahşeder; o halde Allah&rsquo;a keşif ve keramet d&uuml;rt&uuml;s&uuml;yle kulluk edilmemelidir. Aksi takdirde Kur&rsquo;an&rsquo;ın tabiriyle b&ouml;yle bireyler heveslerini rab edinenlere d&ouml;n&uuml;ş&uuml;r: Nefsinin hevesini kendisine rab edineni g&ouml;rd&uuml;n m&uuml;?[5]\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1] Misbah Yezdi, Muhammed Taki, Der Costecuyu İrfanı İslami, s: 294, İntişaratı M&uuml;essesei Amuzeşi ve Pejuheşiyi İmam Humeyni (r.a), Kum, &ccedil;apı dovvum, 1387 h.ş.\r\n\r\n\r\n	[2] Daha fazla bilgi edinmek i&ccedil;in &ldquo;Peygamberlerin Misyonunda Mucizenin Konumu&rdquo; adlı 11681. Soruya (Site: 13467) m&uuml;racaat ediniz.\r\n\r\n\r\n	[3] Der Costecuyu İrfanı İslami, s: 317.\r\n\r\n\r\n	[4] a.g.e, s: 318.\r\n\r\n\r\n	[5] Casiye Suresi, 23. ayet.'),(292,'tr303','<p>\r\n	<br />\r\n	&nbsp;İmam H&uuml;seyin&rsquo;in hareminde namazın tam veya seferi olarak kılınması hakkında şunları belirtmek gerekir: Yolcu, Mesdic&uuml;&rsquo;l Haram, Peygamber mescidi ve K&uuml;fe mescidinde namazı tam olarak kılabilir. Ama bu mescitlerin par&ccedil;ası olmayan ve sonra bu mescitlere eklenmiş bir yerde namaz kılmak isterse, m&uuml;stehap ihtiyat gereği namazı seferi kılması gerekir. Elbette g&uuml;&ccedil;l&uuml; g&ouml;r&uuml;şe g&ouml;re namazı tam kılmak da doğrudur. Aynı şekilde yolcu Şehitlerin Efendisinin haremi ve harem ile bitişik mescitte namazı tam olarak kılabilir.[1]</p>\r\n\r\n<p>\r\n	Elbette iki nokta hatırlatılmalıdır:</p>\r\n\r\n<p>\r\n	1. Bu d&ouml;rt mek&acirc;nda namazı tam veya seferi olarak kılmak ihtiyaridir ve yolcu istediğini se&ccedil;ebilir.</p>\r\n\r\n<p>\r\n	2. Bu h&uuml;k&uuml;m İmam H&uuml;seyin&rsquo;in (a.s) haremine &ouml;zg&uuml;d&uuml;r ve t&uuml;m Kerbela şehrini kapsamamaktadır.[2]</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 728, m. 1356; Hz. Ayetullah Hamaney, Sistani, Safi G&uuml;lpaygani, Mekarim Şirazi ve Nuri Hemedani gibi bazı merciler Mekke ve Medine şehirlerinin t&uuml;m&uuml;nde namazı seferi veya tam olarak kılmayı tercihe dayalı bilmektedir.</p>\r\n\r\n<p>\r\n	[2] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 728, m. 1356.</p>\r\n','','&nbsp;İmam H&uuml;seyin&rsquo;in hareminde namazın tam veya seferi olarak kılınması hakkında şunları belirtmek gerekir: Yolcu, Mesdic&uuml;&rsquo;l Haram, Peygamber mescidi ve K&uuml;fe mescidinde namazı tam olarak kılabilir. Ama bu mescitlerin par&ccedil;ası olmayan ve sonra bu mescitlere eklenmiş bir yerde namaz kılmak isterse, m&uuml;stehap ihtiyat gereği namazı seferi kılması gerekir. Elbette g&uuml;&ccedil;l&uuml; g&ouml;r&uuml;şe g&ouml;re namazı tam kılmak da doğrudur. Aynı şekilde yolcu Şehitlerin Efendisinin haremi ve harem ile bitişik mescitte namazı tam olarak kılabilir.[1]\r\n\r\n\r\n	Elbette iki nokta hatırlatılmalıdır:\r\n\r\n\r\n	1. Bu d&ouml;rt mek&acirc;nda namazı tam veya seferi olarak kılmak ihtiyaridir ve yolcu istediğini se&ccedil;ebilir.\r\n\r\n\r\n	2. Bu h&uuml;k&uuml;m İmam H&uuml;seyin&rsquo;in (a.s) haremine &ouml;zg&uuml;d&uuml;r ve t&uuml;m Kerbela şehrini kapsamamaktadır.[2]\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 728, m. 1356; Hz. Ayetullah Hamaney, Sistani, Safi G&uuml;lpaygani, Mekarim Şirazi ve Nuri Hemedani gibi bazı merciler Mekke ve Medine şehirlerinin t&uuml;m&uuml;nde namazı seferi veya tam olarak kılmayı tercihe dayalı bilmektedir.\r\n\r\n\r\n	[2] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 728, m. 1356.',''),(293,'tr302','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Duha namazı Şia&rsquo;nın g&ouml;r&uuml;ş&uuml;nde bidattir. Elbette Cuma g&uuml;n&uuml; m&uuml;stesnadır. Bazı Ehlis&uuml;nnet mensupları da onu bidat bilmektedir. Ama haftanın g&uuml;nlerindeki namazlar bidat değildir ve şer&rsquo;i olarak m&uuml;stehaptır; zira Seyit b. Tavus hafta i&ccedil;inde kılınan m&uuml;stehap namazlarla ilgili hadisi, Duha namazı başlığıyla değil, bilakis hafta g&uuml;nlerindeki namaz olarak nakletmiştir ve bu ayrı bir başlıktır. Bildiğimiz &uuml;zere Duha namazının bidat olması, bu vaktin (g&uuml;neşin doğmasından batışına kadar) kendi başına m&uuml;stehap bir namaza sahip olmasına inanmamız durumunda ge&ccedil;erlidir. Ama bir namaz başka sıfatlar ile &ouml;rneğin nafilenin kazası, mescide saygı ve hafta g&uuml;nleri gibi sıfatlarla bu vakitte kılınırsa bidat sayılmaz.&nbsp;&nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Cevaba girmeden &ouml;nce bidatin ıstılah manasına dikkat etmek gerekir: Bidat, ger&ccedil;ekte din ve şeriatın c&uuml;z&uuml; olmayan ve İslam kanun ve buyruklarının hi&ccedil;birisi ile bağdaşmayan ve uyuşmayan bir şeyi dine isnat etmektir.[1]</p>\r\n\r\n<p>\r\n	A. Duha Namazının Bidat Oluşu</p>\r\n\r\n<p>\r\n	Duha namazı Şia&rsquo;nın g&ouml;r&uuml;ş&uuml;nde bir bidattir[2] ve Ehlis&uuml;nnete mensup bazıları da onu bidat bilmiştir. Aşağıda Ehlis&uuml;nnet kaynaklarında bulunan rivayetlerin bir numunesi aktarılacaktır:</p>\r\n\r\n<p>\r\n	1. Muarrek Acli ş&ouml;yle demektedir: Abdullah bin Amr&rsquo;dan sen Duha namazını kılıyor musun diye sordum ve kendisi hayır dedi. Baban kılıyor mu diye sordum, kendisi hayır dedi. Ebu Bekir bu namazı kılıyor mu diye sordum, hayır dedi. Allah Resul&uuml; bu namazı kılıyor mu diye sordum ve kendisi sanmıyorum diye cevap verdi.[3]&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	2. Abdullah bin Amr Duha namazının bidat olduğunu s&ouml;ylemiştir.[4]</p>\r\n\r\n<p>\r\n	3. Eba Said bin Nafi&rsquo;i ş&ouml;yle demektedir: Allah Resul&uuml;n&uuml;n sahabelerinden olan Ebu Beşir Ensari g&uuml;neşin doğduğu esnada Duha namazını kılarken beni eleştirdi ve bu namazı kılmaktan beni sakındırdı. Sonra ş&ouml;yle s&ouml;yledi: Allah Resul&uuml; ş&ouml;yle buyurmuştur: G&uuml;neş zail oluncaya dek Duha namazını kılmayın.[5]</p>\r\n\r\n<p>\r\n	B. Hafta G&uuml;nleri Namazlarını Kılmak:</p>\r\n\r\n<p>\r\n	Şia inancına g&ouml;re masum imamlardan nakledilen hadisler şer&rsquo;i delil ve h&uuml;ccettir. Bu y&uuml;zden Duha namazı dışında başka sıfatlar ile anılan hafta g&uuml;nleri namazları bidat değildir, şer&rsquo;i m&uuml;stehaptır. Seyyit b. Tavus bu rivayeti İmam Askeri&rsquo;den (a.s) ve kendisi de atalarından nakletmiştir.[6] Bu rivayette ş&ouml;yle buyrulmaktadır: Aktarıcı hangi vakitte bu namazları (hafta g&uuml;nleri) kılalım diye sorar ve İmam cevap olarak g&uuml;neşin doğmasından y&uuml;kselmesine &ccedil;ıkmasına dek diye buyurur. Bu rivayetten belirtilen namazların bidat sayılan Duha namazı olduğu anlaşılmış olabilir! Ama bidat olan şey, şer&rsquo;i bir delil olmaksızın bu zaman i&ccedil;in (g&uuml;neş doğmasından batmasına kadar) &ouml;zel bir &ouml;zellik g&ouml;z &ouml;n&uuml;nde bulundurmamızdır. Aksi takdirde başka bir sıfatla bu zamanda namaz kılmak sakıncasızdır. &Ouml;rneğin mescide saygı duyma namazı[7], nafile namazların kazası[8] ve farz namazların kazasını her zamanda kılmak m&uuml;mk&uuml;nd&uuml;r. &ldquo;Cuma g&uuml;n&uuml; nafileleri&rdquo; de Duha namazının bidat olarak kılındığı bu vakitte kılınmalıdır. Cuma g&uuml;n&uuml;nde bu namazı kılmanın caiz oluşuna delalet eden rivayetlerin bir kısmı şunlardan ibarettir:</p>\r\n\r\n<p>\r\n	1. S&uuml;leyman bin Halit ş&ouml;yle demektedir: İmam Sadık&rsquo;tan (a.s) Cuma g&uuml;n&uuml;nde nafile namaz kılmak hakkında bir soru sordum ve kendisi g&uuml;neşin batmasından &ouml;nce altı rek&acirc;t ve batması esnasında da iki rek&acirc;t diye buyurdu.[9]</p>\r\n\r\n<p>\r\n	2. Allah Resul&uuml; Cuma g&uuml;n&uuml; dışında g&uuml;neşin doğuşu ve batışı esnasında nafile namazı kılmayı yasaklamıştır.[10]</p>\r\n\r\n<p>\r\n	3. İmam Sadık (a.s) ş&ouml;yle buyurmuştur: Nafile namazı Cuma g&uuml;n&uuml;n&uuml;n dışında g&uuml;n&uuml;n ilk yarısında kılınmaz.[11]</p>\r\n\r\n<p>\r\n	Bundan dolayı Duha namazı, &ouml;zel bir sıfat taşımaksızın yılın t&uuml;m g&uuml;nlerinde bu vakitte (g&uuml;neşin doğmasından batışına dek) kılınması durumunda bidattir. Ama başka sıfatlar ile ve şer&rsquo;i bir delilin bulunması durumunda bu zamanda kılınırsa bidat sayılmaz.</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Daha fazla bilgi i&ccedil;in; Bid&rsquo;at ve &ouml;l&ccedil;&uuml;s&uuml;, soru: 10562 (Site: tr10508) m&uuml;racaat ediniz.</p>\r\n\r\n<p>\r\n	[2] Kuleyni, Muhammed bin Yakup, El- Kafi, c: 3, s: 453, Muhakkik ve Musahhih: Ali Ekber Gaffari, Daru&rsquo;l Kitabı İslamiye, Tahran, &ccedil;apı &ccedil;aharum, 1407 h.k; Saduk Kummi, Muhammed bin Ali bin Babıveyh, Men la Yahzeruhu&rsquo;l Fakih, c: 2, s: 137, Defteri İntişaratı İslami, Kum, &ccedil;apı dovvum, 1413 h.k. &nbsp;</p>\r\n\r\n<p>\r\n	[3] Makrizi, Takiyu&rsquo;d Din, İmtau&rsquo;l Esmai bima Lin Nebi mine&rsquo;l Ehvali ve&rsquo;l Emvali ve&rsquo;l Hufde&rlm;, c: 13, s: 18, Daru&rsquo;l Kitabi&rsquo;l İlmiye, Beyrut, &ccedil;apı evvel, 1420 h.k; Esed Eş- Şeybani, Ahmet bin Muhammet bin Hanbel, M&uuml;snedi Ahmed bin Hanbel, c: 8, s: 377, muhakkık: Şuayb El- Ernevut, Adil M&uuml;rşit ve diğeran, M&uuml;essesei Er- Risale, &ccedil;apı evvel, 1421 h.k.</p>\r\n\r\n<p>\r\n	[4] İmtau&rsquo;l Esmai bima Lin Nebi mine&rsquo;l Ehvali ve&rsquo;l Emvali ve&rsquo;l Hufde&rlm;, c: 13, s: 18.</p>\r\n\r\n<p>\r\n	[5] M&uuml;snedi Ahmed bin Hanbel, c: 36, s: 213.</p>\r\n\r\n<p>\r\n	[6] Seyyit bin Tavus, Cemal El Usbu&rsquo;u, s: 40 ve 43, İntişaratı Rezi, Kum.</p>\r\n\r\n<p>\r\n	[7] Saduk, Muhammed bin Ali, Men la Yahzeruhu&rsquo;l Fakih, c: 4, s: 3, hadis 4968, İntişaratı Camiayı M&uuml;derrisin, Kum, 1413 h.k.</p>\r\n\r\n<p>\r\n	[8] Tusi, Muhammet bin Hasan, Tehzibu&rsquo;l Ahkam, c: 2, s: 175, hadis 154, Daru&rsquo;l Kitabı İslamiye, Tahran, 1365.</p>\r\n\r\n<p>\r\n	[9] a.g.e, c: 3, s: 11, hadis 37.</p>\r\n\r\n<p>\r\n	[10] Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c: 80, s: 153, M&uuml;essesetu El- Vefa, Beyrut, 1404 h.k.</p>\r\n\r\n<p>\r\n	[11] Tehzibu&rsquo;l Ahkam, c: 3, s: 13, hadis 44.</p>\r\n','Duha namazı Şia&rsquo;nın g&ouml;r&uuml;ş&uuml;nde bidattir. Elbette Cuma g&uuml;n&uuml; m&uuml;stesnadır. Bazı Ehlis&uuml;nnet mensupları da onu bidat bilmektedir. Ama haftanın g&uuml;nlerindeki namazlar bidat değildir ve şer&rsquo;i olarak m&uuml;stehaptır; zira Seyit b. Tavus hafta i&ccedil;inde kılınan m&uuml;stehap namazlarla ilgili hadisi, Duha namazı başlığıyla değil, bilakis hafta g&uuml;nlerindeki namaz olarak nakletmiştir ve bu ayrı bir başlıktır. Bildiğimiz &uuml;zere Duha namazının bidat olması, bu vaktin (g&uuml;neşin doğmasından batışına kadar) kendi başına m&uuml;stehap bir namaza sahip olmasına inanmamız durumunda ge&ccedil;erlidir. Ama bir namaz başka sıfatlar ile &ouml;rneğin nafilenin kazası, mescide saygı ve hafta g&uuml;nleri gibi sıfatlarla bu vakitte kılınırsa bidat sayılmaz.&nbsp;&nbsp;','&nbsp;Cevaba girmeden &ouml;nce bidatin ıstılah manasına dikkat etmek gerekir: Bidat, ger&ccedil;ekte din ve şeriatın c&uuml;z&uuml; olmayan ve İslam kanun ve buyruklarının hi&ccedil;birisi ile bağdaşmayan ve uyuşmayan bir şeyi dine isnat etmektir.[1]\r\n\r\n\r\n	A. Duha Namazının Bidat Oluşu\r\n\r\n\r\n	Duha namazı Şia&rsquo;nın g&ouml;r&uuml;ş&uuml;nde bir bidattir[2] ve Ehlis&uuml;nnete mensup bazıları da onu bidat bilmiştir. Aşağıda Ehlis&uuml;nnet kaynaklarında bulunan rivayetlerin bir numunesi aktarılacaktır:\r\n\r\n\r\n	1. Muarrek Acli ş&ouml;yle demektedir: Abdullah bin Amr&rsquo;dan sen Duha namazını kılıyor musun diye sordum ve kendisi hayır dedi. Baban kılıyor mu diye sordum, kendisi hayır dedi. Ebu Bekir bu namazı kılıyor mu diye sordum, hayır dedi. Allah Resul&uuml; bu namazı kılıyor mu diye sordum ve kendisi sanmıyorum diye cevap verdi.[3]&nbsp; &nbsp;\r\n\r\n\r\n	2. Abdullah bin Amr Duha namazının bidat olduğunu s&ouml;ylemiştir.[4]\r\n\r\n\r\n	3. Eba Said bin Nafi&rsquo;i ş&ouml;yle demektedir: Allah Resul&uuml;n&uuml;n sahabelerinden olan Ebu Beşir Ensari g&uuml;neşin doğduğu esnada Duha namazını kılarken beni eleştirdi ve bu namazı kılmaktan beni sakındırdı. Sonra ş&ouml;yle s&ouml;yledi: Allah Resul&uuml; ş&ouml;yle buyurmuştur: G&uuml;neş zail oluncaya dek Duha namazını kılmayın.[5]\r\n\r\n\r\n	B. Hafta G&uuml;nleri Namazlarını Kılmak:\r\n\r\n\r\n	Şia inancına g&ouml;re masum imamlardan nakledilen hadisler şer&rsquo;i delil ve h&uuml;ccettir. Bu y&uuml;zden Duha namazı dışında başka sıfatlar ile anılan hafta g&uuml;nleri namazları bidat değildir, şer&rsquo;i m&uuml;stehaptır. Seyyit b. Tavus bu rivayeti İmam Askeri&rsquo;den (a.s) ve kendisi de atalarından nakletmiştir.[6] Bu rivayette ş&ouml;yle buyrulmaktadır: Aktarıcı hangi vakitte bu namazları (hafta g&uuml;nleri) kılalım diye sorar ve İmam cevap olarak g&uuml;neşin doğmasından y&uuml;kselmesine &ccedil;ıkmasına dek diye buyurur. Bu rivayetten belirtilen namazların bidat sayılan Duha namazı olduğu anlaşılmış olabilir! Ama bidat olan şey, şer&rsquo;i bir delil olmaksızın bu zaman i&ccedil;in (g&uuml;neş doğmasından batmasına kadar) &ouml;zel bir &ouml;zellik g&ouml;z &ouml;n&uuml;nde bulundurmamızdır. Aksi takdirde başka bir sıfatla bu zamanda namaz kılmak sakıncasızdır. &Ouml;rneğin mescide saygı duyma namazı[7], nafile namazların kazası[8] ve farz namazların kazasını her zamanda kılmak m&uuml;mk&uuml;nd&uuml;r. &ldquo;Cuma g&uuml;n&uuml; nafileleri&rdquo; de Duha namazının bidat olarak kılındığı bu vakitte kılınmalıdır. Cuma g&uuml;n&uuml;nde bu namazı kılmanın caiz oluşuna delalet eden rivayetlerin bir kısmı şunlardan ibarettir:\r\n\r\n\r\n	1. S&uuml;leyman bin Halit ş&ouml;yle demektedir: İmam Sadık&rsquo;tan (a.s) Cuma g&uuml;n&uuml;nde nafile namaz kılmak hakkında bir soru sordum ve kendisi g&uuml;neşin batmasından &ouml;nce altı rek&acirc;t ve batması esnasında da iki rek&acirc;t diye buyurdu.[9]\r\n\r\n\r\n	2. Allah Resul&uuml; Cuma g&uuml;n&uuml; dışında g&uuml;neşin doğuşu ve batışı esnasında nafile namazı kılmayı yasaklamıştır.[10]\r\n\r\n\r\n	3. İmam Sadık (a.s) ş&ouml;yle buyurmuştur: Nafile namazı Cuma g&uuml;n&uuml;n&uuml;n dışında g&uuml;n&uuml;n ilk yarısında kılınmaz.[11]\r\n\r\n\r\n	Bundan dolayı Duha namazı, &ouml;zel bir sıfat taşımaksızın yılın t&uuml;m g&uuml;nlerinde bu vakitte (g&uuml;neşin doğmasından batışına dek) kılınması durumunda bidattir. Ama başka sıfatlar ile ve şer&rsquo;i bir delilin bulunması durumunda bu zamanda kılınırsa bidat sayılmaz.\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Daha fazla bilgi i&ccedil;in; Bid&rsquo;at ve &ouml;l&ccedil;&uuml;s&uuml;, soru: 10562 (Site: tr10508) m&uuml;racaat ediniz.\r\n\r\n\r\n	[2] Kuleyni, Muhammed bin Yakup, El- Kafi, c: 3, s: 453, Muhakkik ve Musahhih: Ali Ekber Gaffari, Daru&rsquo;l Kitabı İslamiye, Tahran, &ccedil;apı &ccedil;aharum, 1407 h.k; Saduk Kummi, Muhammed bin Ali bin Babıveyh, Men la Yahzeruhu&rsquo;l Fakih, c: 2, s: 137, Defteri İntişaratı İslami, Kum, &ccedil;apı dovvum, 1413 h.k. &nbsp;\r\n\r\n\r\n	[3] Makrizi, Takiyu&rsquo;d Din, İmtau&rsquo;l Esmai bima Lin Nebi mine&rsquo;l Ehvali ve&rsquo;l Emvali ve&rsquo;l Hufde&rlm;, c: 13, s: 18, Daru&rsquo;l Kitabi&rsquo;l İlmiye, Beyrut, &ccedil;apı evvel, 1420 h.k; Esed Eş- Şeybani, Ahmet bin Muhammet bin Hanbel, M&uuml;snedi Ahmed bin Hanbel, c: 8, s: 377, muhakkık: Şuayb El- Ernevut, Adil M&uuml;rşit ve diğeran, M&uuml;essesei Er- Risale, &ccedil;apı evvel, 1421 h.k.\r\n\r\n\r\n	[4] İmtau&rsquo;l Esmai bima Lin Nebi mine&rsquo;l Ehvali ve&rsquo;l Emvali ve&rsquo;l Hufde&rlm;, c: 13, s: 18.\r\n\r\n\r\n	[5] M&uuml;snedi Ahmed bin Hanbel, c: 36, s: 213.\r\n\r\n\r\n	[6] Seyyit bin Tavus, Cemal El Usbu&rsquo;u, s: 40 ve 43, İntişaratı Rezi, Kum.\r\n\r\n\r\n	[7] Saduk, Muhammed bin Ali, Men la Yahzeruhu&rsquo;l Fakih, c: 4, s: 3, hadis 4968, İntişaratı Camiayı M&uuml;derrisin, Kum, 1413 h.k.\r\n\r\n\r\n	[8] Tusi, Muhammet bin Hasan, Tehzibu&rsquo;l Ahkam, c: 2, s: 175, hadis 154, Daru&rsquo;l Kitabı İslamiye, Tahran, 1365.\r\n\r\n\r\n	[9] a.g.e, c: 3, s: 11, hadis 37.\r\n\r\n\r\n	[10] Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c: 80, s: 153, M&uuml;essesetu El- Vefa, Beyrut, 1404 h.k.\r\n\r\n\r\n	[11] Tehzibu&rsquo;l Ahkam, c: 3, s: 13, hadis 44.'),(294,'tr301','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		&ldquo;Biz senin &ccedil;ok defa y&uuml;z&uuml;n&uuml; g&ouml;ğe doğru &ccedil;evirip durduğunu (vahiy beklediğini) g&ouml;r&uuml;yoruz&rdquo; ayetini ş&ouml;yle a&ccedil;ıklamışlardır: İslam Peygamberi (s.a.a), M&uuml;sl&uuml;manların Yahudilerin kıblelerine tabi olmasından &ouml;t&uuml;r&uuml; onların laflarına maruz kalınca, gece yarılarında g&ouml;ğe y&ouml;nelmiş ve M&uuml;sl&uuml;manların kıblesini değiştirme emrini vermesi i&ccedil;in vahiyi beklemeye koyulmuştur. Bu istek kıblenin değişimi konusunda daha &ouml;nce elde ettiği bir bilgiden veya Allah&rsquo;tan istediği bir duadan kaynaklanmış olabilir. Ama 144, 149 ve 150. ayetlerde bunun tekrar edilmesinin nedeni hakkında, bu tekrarların ortak ve asıl nedeninin s&ouml;z konusu h&uuml;km&uuml; vurgulamak ve İslam&rsquo;da bu h&uuml;km&uuml;n &ouml;nemine işaret etmek olduğunu belirtmek gerekir. Elbette bu ayetlerin her biri kendilerine &ouml;zg&uuml; bir takım detayları i&ccedil;erir ve bazen kendilerine &ouml;zel durumları kapsar. Bu &ouml;zg&uuml;nl&uuml;klerden birisi, 144. ayette biri Hz. Peygambere ve diğeri ise M&uuml;sl&uuml;manlara hitap eden iki ortak tabirdir. Aynı şekilde belirtilen hususlar 149 ve 150. ayetlerde de &ouml;zg&uuml;nl&uuml;k taşımaktadır ve bu c&uuml;mleden olmak &uuml;zere onlardan biri, t&uuml;m durumlar i&ccedil;in genel h&uuml;km&uuml; belirtme konumundadır ve diğeri ise h&uuml;km&uuml;n kesinliğini belirmenin yanı sıra h&uuml;km&uuml;n asıl nedenini a&ccedil;ıklamaya zemin hazırlamaya ve muhalifleri &uuml;mitsiz kılmaya matuftur.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Senin bir&ccedil;ok defa y&uuml;z&uuml;n&uuml; g&ouml;ğe &ccedil;evirdiğini g&ouml;r&uuml;yoruz, ayetinin manasını aydınlatmak i&ccedil;in ilk &ouml;nce onun iniş sebebini a&ccedil;ıklamalıyız. Safi tefsiri yazarı Feyzi Kaşani bu ayet hakkında ş&ouml;yle demektedir: Fakih&rsquo;te yer aldığı &uuml;zere Hz Peygamber (s.a.a) Mekke&rsquo;de 13 yıl ve Medine&rsquo;de 19 ay[1] Beyt&uuml;&rsquo;l Mukaddese doğru namaz kılmıştır. Ardından Yahudiler ona sen bizim kıblemize tabii olmuşsun diye laf atmışlardır. Hz Peygamber bu durumdan &ccedil;ok rahatsız olmuştur ve gece yarısı dışarıya &ccedil;ıkmış ve y&uuml;z&uuml;n&uuml; g&ouml;ğe doğru &ccedil;evirmiş (Y&uuml;ce Allah&rsquo;tan yardım beklemiş) ve ardından da her zamanki gibi sabah namazını kılmış ve &ouml;ğle olunca da &ouml;ğle namazının iki rek&acirc;tını eda etmiş ve bu esnada Cebrail kendisine nazil olmuş ve &ldquo;Biz bir&ccedil;ok defa senin y&uuml;z&uuml;n&uuml; g&ouml;ğe &ccedil;evirdiğini g&ouml;r&uuml;yoruz&hellip;&rdquo;[2] ayetini okumuştur. Feyzi Kaşani bu ayetin tefsirinde ş&ouml;yle demektedir: &ldquo;Hz Peygamber (s.a.a) vahyi bekleyip y&uuml;z&uuml;n&uuml; g&ouml;ğe &ccedil;eviriyor ve belirtildiği &uuml;zere Allah&rsquo;ın kendisini K&acirc;be y&ouml;n&uuml;ne y&ouml;nlendirmesini umuyordu; zira K&acirc;be ceddi İbrahim&rsquo;in kıblesi idi&hellip;&rdquo;[3] Bu konu &ccedil;ağdaş m&uuml;fessirler tarafından teyit ve nakledilmiştir: Allah Resul&uuml;, Yahudilerin bu tahkir edici taassuplarından rahatsız idi ve bu taassuba karşı bir tavır takınmak i&ccedil;in ilahi vahiyi bekliyordu. Hz Peygamberin bu bekleme hali, kıblenin Beyt&uuml;&rsquo;l Mukaddes&rsquo;ten K&acirc;be&rsquo;ye doğru değiştirilmesi hakkında Y&uuml;ce Allah&rsquo;ın kendisine vermiş olduğu gaybi haberler ve vaatlerden kaynaklanmaktaydı veya s&ouml;z s&ouml;ylemeksizin hal diliyle bir dua ve yakarıştan ibaretti.[4] Bu konuların i&ccedil;eriği El- Mizan tefsirinde de yer almaktadır.[5] Ama y&uuml;z&uuml;n&uuml; o tarafa d&ouml;n ve y&uuml;zlerini o tarafa d&ouml;ns&uuml;nler diye yapılan tekrarların nedeni hakkında sorulan soru bağlamında ilk &ouml;nce Arap dilinde vurguyu ve onun gerekliliği veya gereksizliği hakkında a&ccedil;ıklamalar yapmamız ve ardından bu husustaki tekrarın nedenine değinmemiz gerekmektedir. Arap dilinde tekrar alışılagelen bir şeydir ve bir&ccedil;ok durumda tekrar s&ouml;zde fesahate neden olur ve hatta bazen tekrarın olmaması s&ouml;zde fesahatin al&ccedil;almasına sebebiyet verir. Ama bu tekrar hi&ccedil;bir nedensiz olamaz, onun bir nedeni olmalıdır. Bu nedenle fesahat ve belagat kitaplarında ş&ouml;yle yazılmıştır: &ldquo;Eğer tekrar faydasız olursa kelamın fesahati i&ccedil;in bir kusur sayılır.&rdquo;[6] Bu sebeple ilahi s&ouml;zlerde bir&ccedil;ok l&acirc;fz&icirc; ve manevi tekrar g&ouml;ze &ccedil;arpmaktadır ve m&uuml;fessirler bunların her birinin nedenlerini ve hikmetlerini nakletmişlerdir. Kur&rsquo;an&rsquo;da en fazla tekrar edilen ve bununla birlikte b&uuml;y&uuml;k bir fesahate sebep olan ayetlerden birisi &quot;فبأی آلاء ربکما تکذبان&quot;&nbsp; diye Rahman suresinde ge&ccedil;en ayettir. Bu ayet mezk&ucirc;r surede 31 defa tekrar edilmiştir, ama bununla birlikte s&ouml;z&uuml;n fesahatine bir halel getirmemiştir. Hatta s&ouml;z&uuml;n fesahati i&ccedil;in bir takviye niteliğindedir. Fesahatin bu takviyesi, tekrarın faydalı olması nedeniyledir. Bu ayetteki tekrarın faydası, her nimetten sonra insana bir hatırlatmada bulunması ve b&ouml;ylece insanın ilahi nimetleri tekzip etmekten alı koymasıdır. Hakeza soru sorarak neden b&uuml;t&uuml;n bu nimetlere rağmen Allah&rsquo;ın nimetlerini ink&acirc;r ediyorsunuz anlamını &ccedil;ağrıştırmaktadır. Ama soruya konu olan ayetlerdeki bu tekrarın nedenini irdelemek i&ccedil;in, kıblenin değişmesi hususundaki hikmetin &ouml;nemine değinmemiz gerekmektedir. Yahudilerin Beyt&uuml;&rsquo;l Mukaddes&rsquo;i kıble edinmede daha eski bir ge&ccedil;mişe sahip olmasıyla birlikte M&uuml;sl&uuml;man ve Yahudilerin ortak olarak onu kıble edinmesi, M&uuml;sl&uuml;manlar i&ccedil;in birtakım sorun ve buhranlar yaratmıştır. Yahudiler kendilerine bu şekilde tabi olmadan dolayı M&uuml;sl&uuml;manlara laf s&ouml;ylemekte ve bu hususta M&uuml;sl&uuml;manların &uuml;z&uuml;lmesi ve rahatsız olmasına neden teşkil etmekteydi. &Ouml;yle ki Hz Peygamber vahyin gelmesini ve Allah tarafından kıblenin değiştirilmesini beklemekteydi. Bu beklemek, 144. ayetin a&ccedil;ıklamasının başında beyan edilmiştir. Her dinde kıble &ccedil;ok hayati ve &ouml;nemli sayılmaktaydı ve M&uuml;sl&uuml;manlarda bu kaideden m&uuml;stesna değildi. Ayrıca M&uuml;sl&uuml;manlar i&ccedil;in bağımsız bir kıblenin varlığı &ccedil;ok b&uuml;y&uuml;k bir &ouml;neme sahipti. Bug&uuml;n milyonlarca insan ortak bir kıbleye doğru namaz kıldıklarında kıblenin değişmesinin ve K&acirc;be&rsquo;nin M&uuml;sl&uuml;manların kıblesi sıfatıyla belirlenmesinin hikmetinin &ouml;nemi ortaya &ccedil;ıkmaktadır. Bu a&ccedil;ıdan bu h&uuml;k&uuml;m ile irtibatlı olan ayetler bir takım tekrarlarla birlikte zikredilmiştir. Bu tekrarların her birisi &ouml;zel durumlara işaret etmektedir ve aşağıda onlara değineceğiz. Onların hepsi bu h&uuml;km&uuml; vurgulamakta ve bu h&uuml;km&uuml;n M&uuml;sl&uuml;manlar i&ccedil;in &ouml;nemli ve hayati olduğunu yansıtmaktadır. Kıblenin &ouml;nemi, Kur&rsquo;an-ı Kerim&rsquo;de nadir bir şekilde y&uuml;ce Allah&rsquo;ın emrinin &uuml;&ccedil; ayette beş defa tekrar edilmesine neden olmuştur. (144. ayette iki defa, 149. ayette bir defa ve 150. ayette ise iki defa zikredilmiştir) Elbette bunların her birinin aralarında c&uuml;zi farklar bulunmaktadır ve konunun devamında bunlara değineceğiz. Belirtildiği gibi bu tekrarların birbirleriyle bir takım farklılıkları vardır ve m&uuml;spet bir husus sıfatıyla tekrar konusunun yanında onlara da işaret etmek gerekmektedir. Bakara suresinin 144. ayetinde ş&ouml;yle buyrulmaktadır: &ldquo;Y&uuml;z&uuml;n&uuml; &ccedil;evir&rdquo; ve &ldquo;y&uuml;zlerinizi o y&ouml;ne &ccedil;evirin&rdquo; bu iki c&uuml;mlenin her birisi bir emri bildirmekte ve muhatapları da ayrıdır. Birinci c&uuml;mlede Allah Resul&uuml;ne hitap edilmekte ve bireysel erkek muhatap zamirinden istifade edilmektedir. &ldquo;Belirtilen h&uuml;km&uuml;n Hz Peygamber&rsquo;e &ouml;zg&uuml; olmadığı, t&uuml;m M&uuml;sl&uuml;manları kapsadığı ve t&uuml;m zaman ve mek&acirc;nlarda M&uuml;sl&uuml;manların hepsini i&ccedil;erdiğini belirtmek i&ccedil;in (her nerede olursanız y&uuml;z&uuml;n&uuml;z&uuml; oraya &ccedil;evirin)[7] diye buyrulmuştur ve bu da ikinci c&uuml;mleyi yansıtmaktadır.&rdquo; Bu, h&uuml;km&uuml;n t&uuml;m M&uuml;sl&uuml;manları kuşatmasına sebebiyet vermektedir ve onların t&uuml;m&uuml;ne K&acirc;be&rsquo;yi kıble edinmeleri emrini vermektedir. Bu y&uuml;zden &ccedil;oğul zamirinden istifade edilmiştir. Bakara suresinin 149. ayetinde ise ayet birazcık fark etmiş ve ş&ouml;yle başlamıştır: &ldquo;Nereden yola &ccedil;ıkarsan &ccedil;ık&hellip;&rdquo; bu kayıt, bu h&uuml;km&uuml;n Mescidi Haram&rsquo;da bulunmaya &ouml;zg&uuml; olmadığını g&ouml;stermekte ve herkesi kapsadığını g&ouml;stermektedir. İster insan kendi vatanında osun ister yolculukta olsun bu h&uuml;kme bağlı olmalıdır. Bu y&uuml;zden burada tekrarın hikmet ve faydası olarak ş&ouml;yle demişlerdir: &ldquo;K&acirc;be&rsquo;ye d&ouml;nmenin gereği genel bir h&uuml;k&uuml;m olup her zaman ve mek&acirc;nı kapsar ve namaz halindeyken &ouml;nceki emrin nazil olması mezk&ucirc;r h&uuml;km&uuml;n o namaza veya o mek&acirc;na &ouml;zg&uuml; olmasına neden teşkil etmez.&rdquo;[8] Bu tekrar ve değişik yerlerde h&uuml;km&uuml;n a&ccedil;ıklamasıyla birlikte onun yeniden zikredilmesi, bu konunun &ouml;neminden kaynaklanmaktadır ve bu meselenin fevkalade bir &ouml;neme sahip olduğunu g&ouml;stermektedir. Bu h&uuml;k&uuml;m daha c&uuml;zi farklarla 150.ayette de yeniden tekrar edilmiştir. Bu ayet &ouml;nceki ayetlerden daha fazla farklılık taşımaktadır ve burada K&acirc;be&rsquo;ye d&ouml;nme emrinin yanı sıra daha fazla detaylara da değinilmiştir. Bu ayette Hz Peygamber ve M&uuml;sl&uuml;manlara ayrı şekilde hitap edilmiştir ve bu mevcut konunun Allah nezdinde ne kadar &ouml;nem taşıdığını g&ouml;stermektedir. Bu ayetin tekrar edilmesi, bu h&uuml;km&uuml;n uygulanmasının yanı sıra başka nedenlerde taşımaktadır. Bu c&uuml;mleden olmak &uuml;zere tekrarların muhtemel sebepleri şunlardır:</p>\r\n\r\n<p>\r\n	1. Kıblenin değişmesinin neden ve hikmetini a&ccedil;ıklamak i&ccedil;in zemin oluşturmak.[9] Ayetin devamında ş&ouml;yle buyrulmaktadır: &ldquo;Zalimlerin dışındaki insanların elinde size karşı bir koz olmasın&rdquo; bu da kıblenin değişmesinin nedenlerinden biri sayılabilir.</p>\r\n\r\n<p>\r\n	2. Bu tekrar bu h&uuml;km&uuml;n tahakkuk etmesine ve istikrarına delalet etmektedir.[10]</p>\r\n\r\n<p>\r\n	Bazıları vurgulamanın yanı sıra ayetlerin tekrarında başka hedefleri de dile getirmiştir. Ama bir grup da bu ayetlerin tekrar olamayacağını belirtmektedir; zira onların her biri belirli bir duruma &ouml;zg&uuml;d&uuml;r ve kendine has &ouml;zel bir konuya matuftur. Bu y&uuml;zden birbirlerini tekit etmiş olamazlar. Bu grup, emirleri namaz kılanların değişik halleri ile irtibatlı bilmiştir. Bundan dolayı bu emir ilk &ouml;nce K&acirc;be&rsquo;yi g&ouml;renlerle ilgilidir. İkinci emir Mekke sakinlerine &ouml;zg&uuml;d&uuml;r ve &uuml;&ccedil;&uuml;nc&uuml; emir ise diğer şehirlerde bulunan kimselerle ilgilidir. Dolayısıyla bu kabil yorumlar yapılmıştır. Elbette bazı m&uuml;fessirler bu yorum i&ccedil;in bir delil bulmamıştır.[11]<br />\r\n	----------------<br />\r\n	[1] Elbette Peygamber Efendimizin Mekke&rsquo;de iken Beyt&uuml;&rsquo;l Mukaddese doğru namaz kılma m&uuml;ddeti konu ihtilaflıdır.</p>\r\n\r\n<p>\r\n	[2] Feyzi Kaşani, Muhammed Muhsin, Tefsiri Es Safi, Cem&rsquo;i ez M&uuml;terciman, c:1, s: 316 ve 317, Nuvidi İslam, 1386 h.ş.</p>\r\n\r\n<p>\r\n	[3] Tefsiri Es Safi, c:1, s: 316.</p>\r\n\r\n<p>\r\n	[4] Cevadi Amuli, Abdullah, Tesnim, c: 7, s: 379 ve 389, Neşri İsra, Kum, 1384 h.ş.</p>\r\n\r\n<p>\r\n	[5] Tababatabai, Muhammed H&uuml;seyin, el-Mizan, Musevi Hamedani, Muhammed Bakır, c.1, s.489, Defter-i İntişarat-ı İslami.</p>\r\n\r\n<p>\r\n	[6] Haşimi, Ahmet, Cevahiru&rsquo;l Belağa, s: 27, İtimat, &ccedil;apı dehum, 1358.</p>\r\n\r\n<p>\r\n	[7] Tesnim, c: 7, s: 389.</p>\r\n\r\n<p>\r\n	[8] a.g.e, s: 468.</p>\r\n\r\n<p>\r\n	[9] a.g.e, s: 478.</p>\r\n\r\n<p>\r\n	[10] a.g.e.</p>\r\n\r\n<p>\r\n	[11] a.g.e.</p>\r\n','&ldquo;Biz senin &ccedil;ok defa y&uuml;z&uuml;n&uuml; g&ouml;ğe doğru &ccedil;evirip durduğunu (vahiy beklediğini) g&ouml;r&uuml;yoruz&rdquo; ayetini ş&ouml;yle a&ccedil;ıklamışlardır: İslam Peygamberi (s.a.a), M&uuml;sl&uuml;manların Yahudilerin kıblelerine tabi olmasından &ouml;t&uuml;r&uuml; onların laflarına maruz kalınca, gece yarılarında g&ouml;ğe y&ouml;nelmiş ve M&uuml;sl&uuml;manların kıblesini değiştirme emrini vermesi i&ccedil;in vahiyi beklemeye koyulmuştur. Bu istek kıblenin değişimi konusunda daha &ouml;nce elde ettiği bir bilgiden veya Allah&rsquo;tan istediği bir duadan kaynaklanmış olabilir. Ama 144, 149 ve 150. ayetlerde bunun tekrar edilmesinin nedeni hakkında, bu tekrarların ortak ve asıl nedeninin s&ouml;z konusu h&uuml;km&uuml; vurgulamak ve İslam&rsquo;da bu h&uuml;km&uuml;n &ouml;nemine işaret etmek olduğunu belirtmek gerekir. Elbette bu ayetlerin her biri kendilerine &ouml;zg&uuml; bir takım detayları i&ccedil;erir ve bazen kendilerine &ouml;zel durumları kapsar. Bu &ouml;zg&uuml;nl&uuml;klerden birisi, 144. ayette biri Hz. Peygambere ve diğeri ise M&uuml;sl&uuml;manlara hitap eden iki ortak tabirdir. Aynı şekilde belirtilen hususlar 149 ve 150. ayetlerde de &ouml;zg&uuml;nl&uuml;k taşımaktadır ve bu c&uuml;mleden olmak &uuml;zere onlardan biri, t&uuml;m durumlar i&ccedil;in genel h&uuml;km&uuml; belirtme konumundadır ve diğeri ise h&uuml;km&uuml;n kesinliğini belirmenin yanı sıra h&uuml;km&uuml;n asıl nedenini a&ccedil;ıklamaya zemin hazırlamaya ve muhalifleri &uuml;mitsiz kılmaya matuftur.','&nbsp;Senin bir&ccedil;ok defa y&uuml;z&uuml;n&uuml; g&ouml;ğe &ccedil;evirdiğini g&ouml;r&uuml;yoruz, ayetinin manasını aydınlatmak i&ccedil;in ilk &ouml;nce onun iniş sebebini a&ccedil;ıklamalıyız. Safi tefsiri yazarı Feyzi Kaşani bu ayet hakkında ş&ouml;yle demektedir: Fakih&rsquo;te yer aldığı &uuml;zere Hz Peygamber (s.a.a) Mekke&rsquo;de 13 yıl ve Medine&rsquo;de 19 ay[1] Beyt&uuml;&rsquo;l Mukaddese doğru namaz kılmıştır. Ardından Yahudiler ona sen bizim kıblemize tabii olmuşsun diye laf atmışlardır. Hz Peygamber bu durumdan &ccedil;ok rahatsız olmuştur ve gece yarısı dışarıya &ccedil;ıkmış ve y&uuml;z&uuml;n&uuml; g&ouml;ğe doğru &ccedil;evirmiş (Y&uuml;ce Allah&rsquo;tan yardım beklemiş) ve ardından da her zamanki gibi sabah namazını kılmış ve &ouml;ğle olunca da &ouml;ğle namazının iki rek&acirc;tını eda etmiş ve bu esnada Cebrail kendisine nazil olmuş ve &ldquo;Biz bir&ccedil;ok defa senin y&uuml;z&uuml;n&uuml; g&ouml;ğe &ccedil;evirdiğini g&ouml;r&uuml;yoruz&hellip;&rdquo;[2] ayetini okumuştur. Feyzi Kaşani bu ayetin tefsirinde ş&ouml;yle demektedir: &ldquo;Hz Peygamber (s.a.a) vahyi bekleyip y&uuml;z&uuml;n&uuml; g&ouml;ğe &ccedil;eviriyor ve belirtildiği &uuml;zere Allah&rsquo;ın kendisini K&acirc;be y&ouml;n&uuml;ne y&ouml;nlendirmesini umuyordu; zira K&acirc;be ceddi İbrahim&rsquo;in kıblesi idi&hellip;&rdquo;[3] Bu konu &ccedil;ağdaş m&uuml;fessirler tarafından teyit ve nakledilmiştir: Allah Resul&uuml;, Yahudilerin bu tahkir edici taassuplarından rahatsız idi ve bu taassuba karşı bir tavır takınmak i&ccedil;in ilahi vahiyi bekliyordu. Hz Peygamberin bu bekleme hali, kıblenin Beyt&uuml;&rsquo;l Mukaddes&rsquo;ten K&acirc;be&rsquo;ye doğru değiştirilmesi hakkında Y&uuml;ce Allah&rsquo;ın kendisine vermiş olduğu gaybi haberler ve vaatlerden kaynaklanmaktaydı veya s&ouml;z s&ouml;ylemeksizin hal diliyle bir dua ve yakarıştan ibaretti.[4] Bu konuların i&ccedil;eriği El- Mizan tefsirinde de yer almaktadır.[5] Ama y&uuml;z&uuml;n&uuml; o tarafa d&ouml;n ve y&uuml;zlerini o tarafa d&ouml;ns&uuml;nler diye yapılan tekrarların nedeni hakkında sorulan soru bağlamında ilk &ouml;nce Arap dilinde vurguyu ve onun gerekliliği veya gereksizliği hakkında a&ccedil;ıklamalar yapmamız ve ardından bu husustaki tekrarın nedenine değinmemiz gerekmektedir. Arap dilinde tekrar alışılagelen bir şeydir ve bir&ccedil;ok durumda tekrar s&ouml;zde fesahate neden olur ve hatta bazen tekrarın olmaması s&ouml;zde fesahatin al&ccedil;almasına sebebiyet verir. Ama bu tekrar hi&ccedil;bir nedensiz olamaz, onun bir nedeni olmalıdır. Bu nedenle fesahat ve belagat kitaplarında ş&ouml;yle yazılmıştır: &ldquo;Eğer tekrar faydasız olursa kelamın fesahati i&ccedil;in bir kusur sayılır.&rdquo;[6] Bu sebeple ilahi s&ouml;zlerde bir&ccedil;ok l&acirc;fz&icirc; ve manevi tekrar g&ouml;ze &ccedil;arpmaktadır ve m&uuml;fessirler bunların her birinin nedenlerini ve hikmetlerini nakletmişlerdir. Kur&rsquo;an&rsquo;da en fazla tekrar edilen ve bununla birlikte b&uuml;y&uuml;k bir fesahate sebep olan ayetlerden birisi &quot;فبأی آلاء ربکما تکذبان&quot;&nbsp; diye Rahman suresinde ge&ccedil;en ayettir. Bu ayet mezk&ucirc;r surede 31 defa tekrar edilmiştir, ama bununla birlikte s&ouml;z&uuml;n fesahatine bir halel getirmemiştir. Hatta s&ouml;z&uuml;n fesahati i&ccedil;in bir takviye niteliğindedir. Fesahatin bu takviyesi, tekrarın faydalı olması nedeniyledir. Bu ayetteki tekrarın faydası, her nimetten sonra insana bir hatırlatmada bulunması ve b&ouml;ylece insanın ilahi nimetleri tekzip etmekten alı koymasıdır. Hakeza soru sorarak neden b&uuml;t&uuml;n bu nimetlere rağmen Allah&rsquo;ın nimetlerini ink&acirc;r ediyorsunuz anlamını &ccedil;ağrıştırmaktadır. Ama soruya konu olan ayetlerdeki bu tekrarın nedenini irdelemek i&ccedil;in, kıblenin değişmesi hususundaki hikmetin &ouml;nemine değinmemiz gerekmektedir. Yahudilerin Beyt&uuml;&rsquo;l Mukaddes&rsquo;i kıble edinmede daha eski bir ge&ccedil;mişe sahip olmasıyla birlikte M&uuml;sl&uuml;man ve Yahudilerin ortak olarak onu kıble edinmesi, M&uuml;sl&uuml;manlar i&ccedil;in birtakım sorun ve buhranlar yaratmıştır. Yahudiler kendilerine bu şekilde tabi olmadan dolayı M&uuml;sl&uuml;manlara laf s&ouml;ylemekte ve bu hususta M&uuml;sl&uuml;manların &uuml;z&uuml;lmesi ve rahatsız olmasına neden teşkil etmekteydi. &Ouml;yle ki Hz Peygamber vahyin gelmesini ve Allah tarafından kıblenin değiştirilmesini beklemekteydi. Bu beklemek, 144. ayetin a&ccedil;ıklamasının başında beyan edilmiştir. Her dinde kıble &ccedil;ok hayati ve &ouml;nemli sayılmaktaydı ve M&uuml;sl&uuml;manlarda bu kaideden m&uuml;stesna değildi. Ayrıca M&uuml;sl&uuml;manlar i&ccedil;in bağımsız bir kıblenin varlığı &ccedil;ok b&uuml;y&uuml;k bir &ouml;neme sahipti. Bug&uuml;n milyonlarca insan ortak bir kıbleye doğru namaz kıldıklarında kıblenin değişmesinin ve K&acirc;be&rsquo;nin M&uuml;sl&uuml;manların kıblesi sıfatıyla belirlenmesinin hikmetinin &ouml;nemi ortaya &ccedil;ıkmaktadır. Bu a&ccedil;ıdan bu h&uuml;k&uuml;m ile irtibatlı olan ayetler bir takım tekrarlarla birlikte zikredilmiştir. Bu tekrarların her birisi &ouml;zel durumlara işaret etmektedir ve aşağıda onlara değineceğiz. Onların hepsi bu h&uuml;km&uuml; vurgulamakta ve bu h&uuml;km&uuml;n M&uuml;sl&uuml;manlar i&ccedil;in &ouml;nemli ve hayati olduğunu yansıtmaktadır. Kıblenin &ouml;nemi, Kur&rsquo;an-ı Kerim&rsquo;de nadir bir şekilde y&uuml;ce Allah&rsquo;ın emrinin &uuml;&ccedil; ayette beş defa tekrar edilmesine neden olmuştur. (144. ayette iki defa, 149. ayette bir defa ve 150. ayette ise iki defa zikredilmiştir) Elbette bunların her birinin aralarında c&uuml;zi farklar bulunmaktadır ve konunun devamında bunlara değineceğiz. Belirtildiği gibi bu tekrarların birbirleriyle bir takım farklılıkları vardır ve m&uuml;spet bir husus sıfatıyla tekrar konusunun yanında onlara da işaret etmek gerekmektedir. Bakara suresinin 144. ayetinde ş&ouml;yle buyrulmaktadır: &ldquo;Y&uuml;z&uuml;n&uuml; &ccedil;evir&rdquo; ve &ldquo;y&uuml;zlerinizi o y&ouml;ne &ccedil;evirin&rdquo; bu iki c&uuml;mlenin her birisi bir emri bildirmekte ve muhatapları da ayrıdır. Birinci c&uuml;mlede Allah Resul&uuml;ne hitap edilmekte ve bireysel erkek muhatap zamirinden istifade edilmektedir. &ldquo;Belirtilen h&uuml;km&uuml;n Hz Peygamber&rsquo;e &ouml;zg&uuml; olmadığı, t&uuml;m M&uuml;sl&uuml;manları kapsadığı ve t&uuml;m zaman ve mek&acirc;nlarda M&uuml;sl&uuml;manların hepsini i&ccedil;erdiğini belirtmek i&ccedil;in (her nerede olursanız y&uuml;z&uuml;n&uuml;z&uuml; oraya &ccedil;evirin)[7] diye buyrulmuştur ve bu da ikinci c&uuml;mleyi yansıtmaktadır.&rdquo; Bu, h&uuml;km&uuml;n t&uuml;m M&uuml;sl&uuml;manları kuşatmasına sebebiyet vermektedir ve onların t&uuml;m&uuml;ne K&acirc;be&rsquo;yi kıble edinmeleri emrini vermektedir. Bu y&uuml;zden &ccedil;oğul zamirinden istifade edilmiştir. Bakara suresinin 149. ayetinde ise ayet birazcık fark etmiş ve ş&ouml;yle başlamıştır: &ldquo;Nereden yola &ccedil;ıkarsan &ccedil;ık&hellip;&rdquo; bu kayıt, bu h&uuml;km&uuml;n Mescidi Haram&rsquo;da bulunmaya &ouml;zg&uuml; olmadığını g&ouml;stermekte ve herkesi kapsadığını g&ouml;stermektedir. İster insan kendi vatanında osun ister yolculukta olsun bu h&uuml;kme bağlı olmalıdır. Bu y&uuml;zden burada tekrarın hikmet ve faydası olarak ş&ouml;yle demişlerdir: &ldquo;K&acirc;be&rsquo;ye d&ouml;nmenin gereği genel bir h&uuml;k&uuml;m olup her zaman ve mek&acirc;nı kapsar ve namaz halindeyken &ouml;nceki emrin nazil olması mezk&ucirc;r h&uuml;km&uuml;n o namaza veya o mek&acirc;na &ouml;zg&uuml; olmasına neden teşkil etmez.&rdquo;[8] Bu tekrar ve değişik yerlerde h&uuml;km&uuml;n a&ccedil;ıklamasıyla birlikte onun yeniden zikredilmesi, bu konunun &ouml;neminden kaynaklanmaktadır ve bu meselenin fevkalade bir &ouml;neme sahip olduğunu g&ouml;stermektedir. Bu h&uuml;k&uuml;m daha c&uuml;zi farklarla 150.ayette de yeniden tekrar edilmiştir. Bu ayet &ouml;nceki ayetlerden daha fazla farklılık taşımaktadır ve burada K&acirc;be&rsquo;ye d&ouml;nme emrinin yanı sıra daha fazla detaylara da değinilmiştir. Bu ayette Hz Peygamber ve M&uuml;sl&uuml;manlara ayrı şekilde hitap edilmiştir ve bu mevcut konunun Allah nezdinde ne kadar &ouml;nem taşıdığını g&ouml;stermektedir. Bu ayetin tekrar edilmesi, bu h&uuml;km&uuml;n uygulanmasının yanı sıra başka nedenlerde taşımaktadır. Bu c&uuml;mleden olmak &uuml;zere tekrarların muhtemel sebepleri şunlardır:\r\n\r\n\r\n	1. Kıblenin değişmesinin neden ve hikmetini a&ccedil;ıklamak i&ccedil;in zemin oluşturmak.[9] Ayetin devamında ş&ouml;yle buyrulmaktadır: &ldquo;Zalimlerin dışındaki insanların elinde size karşı bir koz olmasın&rdquo; bu da kıblenin değişmesinin nedenlerinden biri sayılabilir.\r\n\r\n\r\n	2. Bu tekrar bu h&uuml;km&uuml;n tahakkuk etmesine ve istikrarına delalet etmektedir.[10]\r\n\r\n\r\n	Bazıları vurgulamanın yanı sıra ayetlerin tekrarında başka hedefleri de dile getirmiştir. Ama bir grup da bu ayetlerin tekrar olamayacağını belirtmektedir; zira onların her biri belirli bir duruma &ouml;zg&uuml;d&uuml;r ve kendine has &ouml;zel bir konuya matuftur. Bu y&uuml;zden birbirlerini tekit etmiş olamazlar. Bu grup, emirleri namaz kılanların değişik halleri ile irtibatlı bilmiştir. Bundan dolayı bu emir ilk &ouml;nce K&acirc;be&rsquo;yi g&ouml;renlerle ilgilidir. İkinci emir Mekke sakinlerine &ouml;zg&uuml;d&uuml;r ve &uuml;&ccedil;&uuml;nc&uuml; emir ise diğer şehirlerde bulunan kimselerle ilgilidir. Dolayısıyla bu kabil yorumlar yapılmıştır. Elbette bazı m&uuml;fessirler bu yorum i&ccedil;in bir delil bulmamıştır.[11]\r\n	----------------\r\n	[1] Elbette Peygamber Efendimizin Mekke&rsquo;de iken Beyt&uuml;&rsquo;l Mukaddese doğru namaz kılma m&uuml;ddeti konu ihtilaflıdır.\r\n\r\n\r\n	[2] Feyzi Kaşani, Muhammed Muhsin, Tefsiri Es Safi, Cem&rsquo;i ez M&uuml;terciman, c:1, s: 316 ve 317, Nuvidi İslam, 1386 h.ş.\r\n\r\n\r\n	[3] Tefsiri Es Safi, c:1, s: 316.\r\n\r\n\r\n	[4] Cevadi Amuli, Abdullah, Tesnim, c: 7, s: 379 ve 389, Neşri İsra, Kum, 1384 h.ş.\r\n\r\n\r\n	[5] Tababatabai, Muhammed H&uuml;seyin, el-Mizan, Musevi Hamedani, Muhammed Bakır, c.1, s.489, Defter-i İntişarat-ı İslami.\r\n\r\n\r\n	[6] Haşimi, Ahmet, Cevahiru&rsquo;l Belağa, s: 27, İtimat, &ccedil;apı dehum, 1358.\r\n\r\n\r\n	[7] Tesnim, c: 7, s: 389.\r\n\r\n\r\n	[8] a.g.e, s: 468.\r\n\r\n\r\n	[9] a.g.e, s: 478.\r\n\r\n\r\n	[10] a.g.e.\r\n\r\n\r\n	[11] a.g.e.'),(295,'tr300','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		L&uuml;gatte itik&acirc;fın anlamı bir yerde durmak, ikamet etmek,&nbsp; orada kalmak ve bir şeye bağımlı kalmaktır. İslam şeri&rsquo;atinde ise mukaddes bir yerde Allaha yaklaşmak niyetiyle durmak ve orada ikamet etmektir. İtik&acirc;f İslam dinine has bir şey değildir. Diğer ilahi dinlerde bu ibadet var idi. İslam dininde de bu ibadet devam edilmesine h&uuml;k&uuml;m edilmiştir. Elbette mukaddes İslam dininde bazı nitelikleri, &ouml;zellikleri, h&uuml;k&uuml;mleri ve şartları değişmiş olabilir. İtik&acirc;f zamansal olarak has bir zamana sınırlı değildir. Sadece itik&acirc;fta oru&ccedil; tutma şartı olduğundan dolayı oru&ccedil; tutulabilinir zamanlarda olması gerekir. Dolayısıyla orucun tutulması caiz olduğu t&uuml;m g&uuml;nlerde itik&acirc;f da caizdir. Ama m&uuml;barek ramazan ayının son on g&uuml;n&uuml;nde ve recep ayının eyamul &ndash; biid g&uuml;nlerinde itik&acirc;fa girilmesi en uygunudur. İtik&acirc;f mek&acirc;nsal olarak sınırlı ve has mek&acirc;nlarda yapılması gerekir. Meşhur olan g&ouml;r&uuml;şe g&ouml;re sadece d&ouml;rt mescitten (Mescidu&rsquo;l - Haram, Mescid&uuml;&rsquo;n - Nebi, Mescid-i Kufe, Ve Mescid-i Basra) birisinde itikaf caizdir. Ama fukahalardan (fıkıh ilmindeki uzmanları) bir grup ise her şehrin mescidi cami&rsquo;isinde (mekezi camide) itik&acirc;fa girmenin caiz olduğunu s&ouml;ylemişlerdir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;L&uuml;gatte itik&acirc;fın anlamı bir yerde durmak, ikamet etmek,&nbsp; orada kalmak ve bir şeye bağımlı olmaktır. İslam şeri&rsquo;atinde&nbsp; ise mukaddes bir yerde Allaha yaklaşmak niyetiyle durmak ve orada ikamet etmektir.</p>\r\n\r\n<p>\r\n	İtik&acirc;f &ccedil;ok m&uuml;nasip bir fırsattır. Maddi olan bu d&uuml;nyaya dalmış ve onun &ccedil;ukurlarında gark olmuş olan insan bu fırsattan yararlanarak tekrar ve yeniden kedi hakikatiyle buluşup manevi değerlerden yararlanarak maddi bağımlılıklardan el &ccedil;ekip kendini Allahın ihtiyarine (iradesine kendini) teslim ederek Rabbinden şu dilekte bulunabilir: &ldquo;Allah&#39;ım beni doğru yolda sabit kıl&rdquo;. Ve b&ouml;ylece insan Allahın sonsuz &uuml;nsiyet ve merhamet deryasıyla ki hep mağfiret ve rahmettir irtibata ge&ccedil;miş olur. &nbsp;</p>\r\n\r\n<p>\r\n	İtik&acirc;fın tarih&ccedil;esi:</p>\r\n\r\n<p>\r\n	İtik&acirc;f İslam dinine has bir şey değildir. Diğer ilahi dinlerde de var ola gelmiş ve İslam dininde de devam etmektedir. Elbette mukaddes İslam dininde bazı nitelikleri, &ouml;zellikleri, h&uuml;k&uuml;mleri ve şartları değişmiş olabilir. İslam peygamberi (s.a.a.) M&uuml;sl&uuml;manlara itik&acirc;fı &ouml;ğrettiği zamandan beri bu ilahi s&uuml;nnet M&uuml;sl&uuml;man arasında reva&ccedil; bulmuş.</p>\r\n\r\n<p>\r\n	H&acirc;lihazırda itik&acirc;f merasimi m&uuml;barek ramazan ayının son on g&uuml;n&uuml;nde has ve g&ouml;rkemliğiyle Suudi Arabistan (Mekke) olmak &uuml;zere bir&ccedil;ok İslam &uuml;lkesinde tutulmaktadır. Her yıl &ccedil;oğunlukla gen&ccedil;lerden oluşan M&uuml;sl&uuml;manların b&uuml;y&uuml;k &ccedil;oğunluğu d&uuml;nyanın her tarafından mescid&uuml;l haram tarafına akın ediyorlar ve Allahın evi olan &ldquo;Beyt&uuml;&rsquo;l &ndash; haramın&rdquo; kenarında itik&acirc;fa giriyorlar. M&uuml;barek ramazan ayının son on g&uuml;n&uuml;ndeki fazilete ulaşmak i&ccedil;in hac-i m&uuml;frede yapmak amacıyla (&ouml;mrey-i m&uuml;frede) beyt&uuml;llaha gitmek isteyen ziyaret&ccedil;ilerin &ccedil;oğu bu son on g&uuml;nde orada olmayı tercih ediyorlar.</p>\r\n\r\n<p>\r\n	Bu merasime benzer bir merasimde peygamber efendimizin (s.a.a) m&uuml;barek kabrinin yanı sıra mescid&uuml;&rsquo;n &ndash; nebide de tutuluyor. Irakta bulunan K&uuml;fe mescidinde de uzun yıllardan beri buna benzer merasimler ramazan ayının son on g&uuml;n&uuml;nde tutuluyor. Ehlibeyt mektebine mensup olan Şiaların &ccedil;oğu bu mescitte itik&acirc;fa giriyorlar. Şia&rsquo;nın bir&ccedil;ok b&uuml;y&uuml;k &acirc;limleri de toplumla birlikte bu merasime katılıyorlardı.</p>\r\n\r\n<p>\r\n	İtik&acirc;fın Manevi Değeri:</p>\r\n\r\n<p>\r\n	&nbsp;Maddi olan şeylerden irtibatını kesmek ve camilere gitmek, zikir etmek, Allaha ibadet yapmak itik&acirc;fsız da olsa y&uuml;ce değere sahip ve &ccedil;ok &ouml;nemlilik arz etmektedir. Bu bağlamda ve bu muhtevayı i&ccedil;eren &ccedil;ok ayet ve rivayet bulunabilinir. Ama &ouml;zellikle itik&acirc;f &ouml;nemli olduğu i&ccedil;in &ouml;zellikle kuranı kerim ve rivayetlerde dikkate alınmıştır.</p>\r\n\r\n<p>\r\n	İtikafın Zamanı:</p>\r\n\r\n<p>\r\n	İtik&acirc;f zamansal olarak has bir zamana sınırlı değildir. Sadece itik&acirc;fta oru&ccedil; tutma şartı olduğundan dolayı oru&ccedil; tutulabilinir zamanlarda olması gerekir. Dolayısıyla orucun tutulması caiz olduğu t&uuml;m g&uuml;nlerde itik&acirc;f da caizdir. Ama m&uuml;barek ramazan ayının son on g&uuml;n&uuml;nde ve recep ayının eyamul &ndash; biid g&uuml;nlerinde itik&acirc;fa girilmesi en uygunudur. Ramazan ayının son on g&uuml;n&uuml;nde itik&acirc;fa girmek bu g&uuml;nlerde var olan kadir gecesini yakalayabilmek ve onun feyzinden yararlanmak i&ccedil;in insanın hazırlanmasıyla irtibatı yok değildir. Bizim &uuml;lkemizde (İran&rsquo;da) recep ayının &uuml;&ccedil; g&uuml;n&uuml;nde yapılan itik&acirc;f m&uuml;barek ramazan ayının son on g&uuml;n&uuml;nden daha &ccedil;ok reva&ccedil;tadır. Bu &uuml;&ccedil; g&uuml;n birka&ccedil; cihetten &ouml;neme haizdir:</p>\r\n\r\n<p>\r\n	Birincisi: Recep ayı haram aylarındadır. Rivayetlerden haram aylarında yapılan itik&acirc;f diğer aylarda tutulan itik&acirc;ftan daha faziletli olduğu anlaşılmaktadır.</p>\r\n\r\n<p>\r\n	İkincisi: Recep ayında oru&ccedil; tutmanın has bir fazileti var olmaktadır. Zira recep ayı b&uuml;y&uuml;k ve değerli bir aydır. &Ouml;yle ki cahiliyet d&ouml;neminde bile insanlar ona değer veriyor ve değerini koruyorlardı. İslam dini geldi onun değerini daha da artırdı[1]&nbsp;&nbsp; zahiren toplum i&ccedil;inde b&ouml;yle bir inan&ccedil; daha &ouml;nceki ilahi dinlerden kalmış bir inan&ccedil;tır. İtik&acirc;fa Girilecek Mek&acirc;n:</p>\r\n\r\n<p>\r\n	İtik&acirc;fa girilecek mek&acirc;n sınırlı ve has mek&acirc;nlarda itik&acirc;f yapılır. Meşhur olan g&ouml;r&uuml;şe g&ouml;re sadece d&ouml;rt mescitten (Mescidu&rsquo;l - Haram, Mescid&uuml;&rsquo;n - Nebi, Mescid-i Kufe, Ve Mescid-i Basra) birisinde itikaf caizdir. İmam Rızadan (a.s.) ş&ouml;yle nakledilmiştir: &ldquo;Mescid&uuml;&rsquo;r &ndash; Resulde yani peygamberin kabrinin kenarında bir gece itik&acirc;fa girmek bir hac&rsquo;a ve bir &ouml;mre&rsquo;ye denktir&rdquo;.[2] Peygamberin (s.a.a.) Mescidinde Onun kabrine yakın bir yerde itik&acirc;fa girmek bir hac ve bir &ouml;mre&rsquo;ye bedeldir. Ama fıkıh &acirc;limlerinden bir grup fukaha ise her şehrin merkezi mescidinde (mescidi cami&rsquo;i) itik&acirc;fa girmenin caiz olduğunu s&ouml;ylemişlerdir.[3]</p>\r\n\r\n<p>\r\n	Elbette merkezi mescit konusunda da bazıları burada itik&acirc;fa girenler bu mescidin ilahi derg&acirc;hın matlubu olduğu &uuml;midiyle itik&acirc;fa girmeleri gerekir.[4]&nbsp; Ama mahalle ve pazardaki mescitlerde ise Şia&rsquo;da &ccedil;ok az fakihler tarafından caiz g&ouml;r&uuml;lm&uuml;şt&uuml;r.[5] Her Şehir ve yerin Merkezi mescitten (mescidi cami&rsquo;i) maksat genellikle en &ccedil;ok insanların toplandıkları mescittir.[6] Başka bir değişle &ccedil;oğu zamanlarda onda namaz kılanların sayısı diğer mescitlerden daha fazla olan mescittir.[7]</p>\r\n\r\n<p>\r\n	Burada ş&ouml;yle bir soru akla gelebilir. İtik&acirc;fın &ouml;yle yapıcı eserlere sahip olduğunu dikkate aldığımızda herkesin kolay bundan faydalanabilmesi i&ccedil;in b&uuml;t&uuml;n mescitlerde caiz olsa daha iyi olmaz mıydı?</p>\r\n\r\n<p>\r\n	Cevabında şunu s&ouml;ylemek gerekir: İslam&rsquo;da ibadetler tamamen tevkifidir. Ş&ouml;yle ki ibadetlerin t&uuml;m şartları ve h&uuml;k&uuml;mleri İslami metinlerden ve şer&rsquo;i d&uuml;sturlardan alınması gerekir. Muteber delillerden itik&acirc;fa girilecek yerin merkezi mescit olduğu anlaşılırsa kendi zevkimize g&ouml;re onda tasarruf edemeyiz. İbadetlerin şartlarında tasarruf edip onu genişletme hakkına sahip değiliz.</p>\r\n\r\n<p>\r\n	Asıl itibarıyla bazı ibadetler mek&acirc;n bakımından has bir sınırlamaya sahiptirler. Hac merasimi ve amelleri gibi. Bu ameller belli yerlerde yapılması gerekir. Bu nedenle hac ile ilgili ameller belirtilmiş olan yerlerin dışında yapılırsa sahih değildir. İtikaf meselesi bağlamında da eğer delillerden bu ibadetin mescidi cami&rsquo;ide (merkezi camide) yapılması gerekiyor tespit edilirse anlıyoruz ki mukaddes şar&rsquo;i bu ibadetin sadece bu yerde yapılmasını istemiştir. Elbette bu h&uuml;km&uuml;n yasalaşmasında kesin bazı maslahatlar g&ouml;z &ouml;n&uuml;nde bulundurumuştur ama bizim aklımız o maslahatları yakini bir şekilde derk etmeyebilir. İslam dini bu ibadi merasimi merkezi olan bir mescitte has kılmasının nedeni nicelik ve nitelik bakımından onu kontrol etmek olabilir ve bu bir ibadet olmasının yanı sıra başka değerleri de; vahdet, beraberlik ve g&ouml;n&uuml;l birliğinin bir olması gibi bazı konular da bu maslahalardan olabilir.[8],[9]</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Şeyh Saduk, &ldquo;fezailu&rsquo;l - eşhuris &ndash; selase&rdquo;, s. 24, rivayet: 399.</p>\r\n\r\n<p>\r\n	[2] &ldquo;Biharu&rsquo;l&nbsp; - envar&rdquo; c. 98, s. 151.</p>\r\n\r\n<p>\r\n	[3] Tabatabaii, Seyit Muhammed Kazım, &ldquo;urvet&uuml;&rsquo;l - vusta&rdquo;, kitabul itikaf, s. 399.</p>\r\n\r\n<p>\r\n	[4] İmam Huneyni (r.a), &ldquo;tahriru&rsquo;l &ndash; vesile&rdquo;, c. 1, s. 305.</p>\r\n\r\n<p>\r\n	[5] Necefi, Şeyhi Muhammed Hasan, &ldquo;cevahiru&rsquo;l - kelam&rdquo;, c. 17, s. 170.</p>\r\n\r\n<p>\r\n	[6] A.g.e. s. 171.</p>\r\n\r\n<p>\r\n	[7] Ayetullah Gulpayganii &ldquo;mecmeu&rsquo;l - mesail&rdquo;, ci 1, s. 154.</p>\r\n\r\n<p>\r\n	[8] &ldquo;Biharu&rsquo;l&nbsp; - envar&rdquo; c. 33, s. 542.</p>\r\n\r\n<p>\r\n	[9] Yazar: İsmail nesaci zevarei &ldquo;havze net sitesinden&rdquo; iktibas edilmiştir.</p>\r\n','L&uuml;gatte itik&acirc;fın anlamı bir yerde durmak, ikamet etmek,&nbsp; orada kalmak ve bir şeye bağımlı kalmaktır. İslam şeri&rsquo;atinde ise mukaddes bir yerde Allaha yaklaşmak niyetiyle durmak ve orada ikamet etmektir. İtik&acirc;f İslam dinine has bir şey değildir. Diğer ilahi dinlerde bu ibadet var idi. İslam dininde de bu ibadet devam edilmesine h&uuml;k&uuml;m edilmiştir. Elbette mukaddes İslam dininde bazı nitelikleri, &ouml;zellikleri, h&uuml;k&uuml;mleri ve şartları değişmiş olabilir. İtik&acirc;f zamansal olarak has bir zamana sınırlı değildir. Sadece itik&acirc;fta oru&ccedil; tutma şartı olduğundan dolayı oru&ccedil; tutulabilinir zamanlarda olması gerekir. Dolayısıyla orucun tutulması caiz olduğu t&uuml;m g&uuml;nlerde itik&acirc;f da caizdir. Ama m&uuml;barek ramazan ayının son on g&uuml;n&uuml;nde ve recep ayının eyamul &ndash; biid g&uuml;nlerinde itik&acirc;fa girilmesi en uygunudur. İtik&acirc;f mek&acirc;nsal olarak sınırlı ve has mek&acirc;nlarda yapılması gerekir. Meşhur olan g&ouml;r&uuml;şe g&ouml;re sadece d&ouml;rt mescitten (Mescidu&rsquo;l - Haram, Mescid&uuml;&rsquo;n - Nebi, Mescid-i Kufe, Ve Mescid-i Basra) birisinde itikaf caizdir. Ama fukahalardan (fıkıh ilmindeki uzmanları) bir grup ise her şehrin mescidi cami&rsquo;isinde (mekezi camide) itik&acirc;fa girmenin caiz olduğunu s&ouml;ylemişlerdir.','&nbsp;L&uuml;gatte itik&acirc;fın anlamı bir yerde durmak, ikamet etmek,&nbsp; orada kalmak ve bir şeye bağımlı olmaktır. İslam şeri&rsquo;atinde&nbsp; ise mukaddes bir yerde Allaha yaklaşmak niyetiyle durmak ve orada ikamet etmektir.\r\n\r\n\r\n	İtik&acirc;f &ccedil;ok m&uuml;nasip bir fırsattır. Maddi olan bu d&uuml;nyaya dalmış ve onun &ccedil;ukurlarında gark olmuş olan insan bu fırsattan yararlanarak tekrar ve yeniden kedi hakikatiyle buluşup manevi değerlerden yararlanarak maddi bağımlılıklardan el &ccedil;ekip kendini Allahın ihtiyarine (iradesine kendini) teslim ederek Rabbinden şu dilekte bulunabilir: &ldquo;Allah&#39;ım beni doğru yolda sabit kıl&rdquo;. Ve b&ouml;ylece insan Allahın sonsuz &uuml;nsiyet ve merhamet deryasıyla ki hep mağfiret ve rahmettir irtibata ge&ccedil;miş olur. &nbsp;\r\n\r\n\r\n	İtik&acirc;fın tarih&ccedil;esi:\r\n\r\n\r\n	İtik&acirc;f İslam dinine has bir şey değildir. Diğer ilahi dinlerde de var ola gelmiş ve İslam dininde de devam etmektedir. Elbette mukaddes İslam dininde bazı nitelikleri, &ouml;zellikleri, h&uuml;k&uuml;mleri ve şartları değişmiş olabilir. İslam peygamberi (s.a.a.) M&uuml;sl&uuml;manlara itik&acirc;fı &ouml;ğrettiği zamandan beri bu ilahi s&uuml;nnet M&uuml;sl&uuml;man arasında reva&ccedil; bulmuş.\r\n\r\n\r\n	H&acirc;lihazırda itik&acirc;f merasimi m&uuml;barek ramazan ayının son on g&uuml;n&uuml;nde has ve g&ouml;rkemliğiyle Suudi Arabistan (Mekke) olmak &uuml;zere bir&ccedil;ok İslam &uuml;lkesinde tutulmaktadır. Her yıl &ccedil;oğunlukla gen&ccedil;lerden oluşan M&uuml;sl&uuml;manların b&uuml;y&uuml;k &ccedil;oğunluğu d&uuml;nyanın her tarafından mescid&uuml;l haram tarafına akın ediyorlar ve Allahın evi olan &ldquo;Beyt&uuml;&rsquo;l &ndash; haramın&rdquo; kenarında itik&acirc;fa giriyorlar. M&uuml;barek ramazan ayının son on g&uuml;n&uuml;ndeki fazilete ulaşmak i&ccedil;in hac-i m&uuml;frede yapmak amacıyla (&ouml;mrey-i m&uuml;frede) beyt&uuml;llaha gitmek isteyen ziyaret&ccedil;ilerin &ccedil;oğu bu son on g&uuml;nde orada olmayı tercih ediyorlar.\r\n\r\n\r\n	Bu merasime benzer bir merasimde peygamber efendimizin (s.a.a) m&uuml;barek kabrinin yanı sıra mescid&uuml;&rsquo;n &ndash; nebide de tutuluyor. Irakta bulunan K&uuml;fe mescidinde de uzun yıllardan beri buna benzer merasimler ramazan ayının son on g&uuml;n&uuml;nde tutuluyor. Ehlibeyt mektebine mensup olan Şiaların &ccedil;oğu bu mescitte itik&acirc;fa giriyorlar. Şia&rsquo;nın bir&ccedil;ok b&uuml;y&uuml;k &acirc;limleri de toplumla birlikte bu merasime katılıyorlardı.\r\n\r\n\r\n	İtik&acirc;fın Manevi Değeri:\r\n\r\n\r\n	&nbsp;Maddi olan şeylerden irtibatını kesmek ve camilere gitmek, zikir etmek, Allaha ibadet yapmak itik&acirc;fsız da olsa y&uuml;ce değere sahip ve &ccedil;ok &ouml;nemlilik arz etmektedir. Bu bağlamda ve bu muhtevayı i&ccedil;eren &ccedil;ok ayet ve rivayet bulunabilinir. Ama &ouml;zellikle itik&acirc;f &ouml;nemli olduğu i&ccedil;in &ouml;zellikle kuranı kerim ve rivayetlerde dikkate alınmıştır.\r\n\r\n\r\n	İtikafın Zamanı:\r\n\r\n\r\n	İtik&acirc;f zamansal olarak has bir zamana sınırlı değildir. Sadece itik&acirc;fta oru&ccedil; tutma şartı olduğundan dolayı oru&ccedil; tutulabilinir zamanlarda olması gerekir. Dolayısıyla orucun tutulması caiz olduğu t&uuml;m g&uuml;nlerde itik&acirc;f da caizdir. Ama m&uuml;barek ramazan ayının son on g&uuml;n&uuml;nde ve recep ayının eyamul &ndash; biid g&uuml;nlerinde itik&acirc;fa girilmesi en uygunudur. Ramazan ayının son on g&uuml;n&uuml;nde itik&acirc;fa girmek bu g&uuml;nlerde var olan kadir gecesini yakalayabilmek ve onun feyzinden yararlanmak i&ccedil;in insanın hazırlanmasıyla irtibatı yok değildir. Bizim &uuml;lkemizde (İran&rsquo;da) recep ayının &uuml;&ccedil; g&uuml;n&uuml;nde yapılan itik&acirc;f m&uuml;barek ramazan ayının son on g&uuml;n&uuml;nden daha &ccedil;ok reva&ccedil;tadır. Bu &uuml;&ccedil; g&uuml;n birka&ccedil; cihetten &ouml;neme haizdir:\r\n\r\n\r\n	Birincisi: Recep ayı haram aylarındadır. Rivayetlerden haram aylarında yapılan itik&acirc;f diğer aylarda tutulan itik&acirc;ftan daha faziletli olduğu anlaşılmaktadır.\r\n\r\n\r\n	İkincisi: Recep ayında oru&ccedil; tutmanın has bir fazileti var olmaktadır. Zira recep ayı b&uuml;y&uuml;k ve değerli bir aydır. &Ouml;yle ki cahiliyet d&ouml;neminde bile insanlar ona değer veriyor ve değerini koruyorlardı. İslam dini geldi onun değerini daha da artırdı[1]&nbsp;&nbsp; zahiren toplum i&ccedil;inde b&ouml;yle bir inan&ccedil; daha &ouml;nceki ilahi dinlerden kalmış bir inan&ccedil;tır. İtik&acirc;fa Girilecek Mek&acirc;n:\r\n\r\n\r\n	İtik&acirc;fa girilecek mek&acirc;n sınırlı ve has mek&acirc;nlarda itik&acirc;f yapılır. Meşhur olan g&ouml;r&uuml;şe g&ouml;re sadece d&ouml;rt mescitten (Mescidu&rsquo;l - Haram, Mescid&uuml;&rsquo;n - Nebi, Mescid-i Kufe, Ve Mescid-i Basra) birisinde itikaf caizdir. İmam Rızadan (a.s.) ş&ouml;yle nakledilmiştir: &ldquo;Mescid&uuml;&rsquo;r &ndash; Resulde yani peygamberin kabrinin kenarında bir gece itik&acirc;fa girmek bir hac&rsquo;a ve bir &ouml;mre&rsquo;ye denktir&rdquo;.[2] Peygamberin (s.a.a.) Mescidinde Onun kabrine yakın bir yerde itik&acirc;fa girmek bir hac ve bir &ouml;mre&rsquo;ye bedeldir. Ama fıkıh &acirc;limlerinden bir grup fukaha ise her şehrin merkezi mescidinde (mescidi cami&rsquo;i) itik&acirc;fa girmenin caiz olduğunu s&ouml;ylemişlerdir.[3]\r\n\r\n\r\n	Elbette merkezi mescit konusunda da bazıları burada itik&acirc;fa girenler bu mescidin ilahi derg&acirc;hın matlubu olduğu &uuml;midiyle itik&acirc;fa girmeleri gerekir.[4]&nbsp; Ama mahalle ve pazardaki mescitlerde ise Şia&rsquo;da &ccedil;ok az fakihler tarafından caiz g&ouml;r&uuml;lm&uuml;şt&uuml;r.[5] Her Şehir ve yerin Merkezi mescitten (mescidi cami&rsquo;i) maksat genellikle en &ccedil;ok insanların toplandıkları mescittir.[6] Başka bir değişle &ccedil;oğu zamanlarda onda namaz kılanların sayısı diğer mescitlerden daha fazla olan mescittir.[7]\r\n\r\n\r\n	Burada ş&ouml;yle bir soru akla gelebilir. İtik&acirc;fın &ouml;yle yapıcı eserlere sahip olduğunu dikkate aldığımızda herkesin kolay bundan faydalanabilmesi i&ccedil;in b&uuml;t&uuml;n mescitlerde caiz olsa daha iyi olmaz mıydı?\r\n\r\n\r\n	Cevabında şunu s&ouml;ylemek gerekir: İslam&rsquo;da ibadetler tamamen tevkifidir. Ş&ouml;yle ki ibadetlerin t&uuml;m şartları ve h&uuml;k&uuml;mleri İslami metinlerden ve şer&rsquo;i d&uuml;sturlardan alınması gerekir. Muteber delillerden itik&acirc;fa girilecek yerin merkezi mescit olduğu anlaşılırsa kendi zevkimize g&ouml;re onda tasarruf edemeyiz. İbadetlerin şartlarında tasarruf edip onu genişletme hakkına sahip değiliz.\r\n\r\n\r\n	Asıl itibarıyla bazı ibadetler mek&acirc;n bakımından has bir sınırlamaya sahiptirler. Hac merasimi ve amelleri gibi. Bu ameller belli yerlerde yapılması gerekir. Bu nedenle hac ile ilgili ameller belirtilmiş olan yerlerin dışında yapılırsa sahih değildir. İtikaf meselesi bağlamında da eğer delillerden bu ibadetin mescidi cami&rsquo;ide (merkezi camide) yapılması gerekiyor tespit edilirse anlıyoruz ki mukaddes şar&rsquo;i bu ibadetin sadece bu yerde yapılmasını istemiştir. Elbette bu h&uuml;km&uuml;n yasalaşmasında kesin bazı maslahatlar g&ouml;z &ouml;n&uuml;nde bulundurumuştur ama bizim aklımız o maslahatları yakini bir şekilde derk etmeyebilir. İslam dini bu ibadi merasimi merkezi olan bir mescitte has kılmasının nedeni nicelik ve nitelik bakımından onu kontrol etmek olabilir ve bu bir ibadet olmasının yanı sıra başka değerleri de; vahdet, beraberlik ve g&ouml;n&uuml;l birliğinin bir olması gibi bazı konular da bu maslahalardan olabilir.[8],[9]\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Şeyh Saduk, &ldquo;fezailu&rsquo;l - eşhuris &ndash; selase&rdquo;, s. 24, rivayet: 399.\r\n\r\n\r\n	[2] &ldquo;Biharu&rsquo;l&nbsp; - envar&rdquo; c. 98, s. 151.\r\n\r\n\r\n	[3] Tabatabaii, Seyit Muhammed Kazım, &ldquo;urvet&uuml;&rsquo;l - vusta&rdquo;, kitabul itikaf, s. 399.\r\n\r\n\r\n	[4] İmam Huneyni (r.a), &ldquo;tahriru&rsquo;l &ndash; vesile&rdquo;, c. 1, s. 305.\r\n\r\n\r\n	[5] Necefi, Şeyhi Muhammed Hasan, &ldquo;cevahiru&rsquo;l - kelam&rdquo;, c. 17, s. 170.\r\n\r\n\r\n	[6] A.g.e. s. 171.\r\n\r\n\r\n	[7] Ayetullah Gulpayganii &ldquo;mecmeu&rsquo;l - mesail&rdquo;, ci 1, s. 154.\r\n\r\n\r\n	[8] &ldquo;Biharu&rsquo;l&nbsp; - envar&rdquo; c. 33, s. 542.\r\n\r\n\r\n	[9] Yazar: İsmail nesaci zevarei &ldquo;havze net sitesinden&rdquo; iktibas edilmiştir.'),(296,'tr299','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Sorunuzun cevabını iki noktayı a&ccedil;ıklayarak beyan etmeye &ccedil;alışacağız:</p>\r\n\r\n	<ol dir=\"ltr\">\r\n		<li style=\"text-align: justify;\" value=\"NaN\">\r\n			Allahın velileri i&ccedil;in faziletleri a&ccedil;ıklamak faziletler sahibi olanlar tarafından terk-i evla diyerek tezat teşkil etmiyor. &Ouml;rneğin kuranı kerim Hz. &Acirc;dem Yunus gibi peygamberlerin peygamber oldukları halde evlayı terk ettiklerinden bahis etmiştir</li>\r\n		<li style=\"text-align: justify;\" value=\"NaN\">\r\n			Ama beyt&uuml;lmal hazinesinden ar&icirc;ye unvanıyla alınan bilezik meselesine gelince asıl itibariyle her hangi bir şeyi ar&icirc;ye-i mazmune (tazmin edilmiş) unvanıyla alınmasının hi&ccedil;bir sakıncası yoktur. Bunun yanı sıra bu işin kendisi hazret Zehra&rsquo;nın kendisiyle irtibatlı değildir. Bilakis bu mesele hazreti &Acirc;linin kızı &uuml;mmi k&uuml;ls&uuml;mle (s.a.) irtibatlıdır. Dolayısıyla bu iş hazreti Zehra ile hi&ccedil;bir irtibatı yoktur.&nbsp;</li>\r\n	</ol>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Sorduğunuz sorunun cevabını vermek i&ccedil;in birka&ccedil; noktaya tevecc&uuml;h etmek zaruri olduğu g&ouml;ze &ccedil;arpmaktadır:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Allahın velileri i&ccedil;in faziletleri ispatlamak onların evlayı terk etmeleriyle tezat teşkil etmiyor. &Ouml;rneğin kuranı kerim Hz. &Acirc;dem[1] Yunus[2] gibi peygamberlerin peygamber oldukları halde evlayı terk ettiklerinden bahis etmiştir.<br />\r\n	&nbsp;&nbsp;&nbsp; Ama beyt&uuml;lmal&rsquo;dan ar&icirc;ye olarak almasının kendisi, ariye-i mezmune şeklinde olduğu i&ccedil;in hi&ccedil;bir sakıncası yoktur. Bu işin aslı da Hz. Zehra&rsquo;nın kendisiyle irtibatlı değildir. Bilakis bu iş Hz. Ali&rsquo;nin (a.s.) kızı &uuml;mmi K&uuml;ls&uuml;mle (s.a.) irtibatlıdır.[3]&nbsp; Dolayısıyla bu a&ccedil;ıdan hazreti Zehra&rsquo;yla hi&ccedil;bir ilgisi yoktur.</p>\r\n\r\n<p>\r\n	Rivayetlerde ş&ouml;yle nakledilmiştir: Emir&rsquo;&uuml;l m&uuml;min&rsquo;in g&uuml;d&uuml;m&uuml;ndeki beyt&uuml;lmalda &ccedil;alışan Ali b. Rafi ş&ouml;yle diyor: Hz. Alin&rsquo;in kızı kurban bayramında benden (tazmin edilmiş) cinsi m&uuml;cevher olan bir gerdanlığı &uuml;&ccedil; g&uuml;nl&uuml;ğ&uuml;ne ariye olarak aldı. Hz. Ali (a.s.) o gerdanlığı kızının boynunda g&ouml;rd&uuml;. Geldi bana ş&ouml;yle buyurdu: &ldquo;M&uuml;sl&uuml;manların malında hıyanet mi ediyorsun&rdquo;? Ben kendisine durumu anlatarak ş&ouml;yle dedim: Ben onu kendi malımdan tazmin etmişim. O ş&ouml;yle buyurdu: hemen bu g&uuml;n onu geri al. Eğer bir daha b&ouml;yle bir şey yaparsan kesinlikle seni cezalandıracağım. Sonra devam ederek ş&ouml;yle dedi: eğer kızım bu gerdanlığı tezmin edilmemiş şeklinde emanet olarak almış olsaydı Haşim oğullarından ilk hırsızlık nedeniyle eli kesilen kimse olacaktır.[4]</p>\r\n\r\n<p>\r\n	Ama sizi kani etmemiş olan daha &ouml;nceki konular bağlamında aşağıdaki adreslere m&uuml;racaat ediniz:</p>\r\n\r\n<p>\r\n	&ldquo;İlmi Evliya-İ Huda Şomhre-İ 189 (Sayt: 953)&rdquo;</p>\r\n\r\n<p>\r\n	Nakşi ilmi Masum (a.s.) der ez beyn burden sıtemger şomare-i 2119 (sayt: 2226)&rdquo;</p>\r\n\r\n<p>\r\n	Menabi-i ilmi İmam (a.s.) 14276 (sayt: 14059)&rdquo;</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Araf, 20 &ndash; 22.</p>\r\n\r\n<p>\r\n	[2] Enbiya, 87.</p>\r\n\r\n<p>\r\n	[3] Muğniye, Muhammed Cevad, &ldquo;Fi Zilali Nhcc&uuml;&rsquo;l &ndash; Balaga&rdquo; baskı, 3, Beyrut: darul ilm lilmelayin, 1358, c. 4, s. 189.</p>\r\n\r\n<p>\r\n	[4] Hekimi, Muhammed Rıza ve Muhammed ve Ali, &ldquo;el-hayat&rdquo;, terc&uuml;me, Ahmet Aram, Taharan: defteri neşri ferheng İslami, 1380, şemsi, c. 2, s. 411 &ndash; 412; şeyh Tusi, &ldquo;Tehzibul&nbsp; - Ahkam&rdquo;, Tahran: darul kutubil &ndash; islamiye, 1365, h.ş., c. 10, s. 15; ibni şehri Aşub mazenderani, &ldquo;menakibi Ali Ebi Talip (a.s.)&rdquo;, Kum: m&uuml;esesei intişarat-i allahme, 1379, h.k., c. 2, s. 108.</p>\r\n','Sorunuzun cevabını iki noktayı a&ccedil;ıklayarak beyan etmeye &ccedil;alışacağız:\r\n\r\n	\r\n		\r\n			Allahın velileri i&ccedil;in faziletleri a&ccedil;ıklamak faziletler sahibi olanlar tarafından terk-i evla diyerek tezat teşkil etmiyor. &Ouml;rneğin kuranı kerim Hz. &Acirc;dem Yunus gibi peygamberlerin peygamber oldukları halde evlayı terk ettiklerinden bahis etmiştir\r\n		\r\n			Ama beyt&uuml;lmal hazinesinden ar&icirc;ye unvanıyla alınan bilezik meselesine gelince asıl itibariyle her hangi bir şeyi ar&icirc;ye-i mazmune (tazmin edilmiş) unvanıyla alınmasının hi&ccedil;bir sakıncası yoktur. Bunun yanı sıra bu işin kendisi hazret Zehra&rsquo;nın kendisiyle irtibatlı değildir. Bilakis bu mesele hazreti &Acirc;linin kızı &uuml;mmi k&uuml;ls&uuml;mle (s.a.) irtibatlıdır. Dolayısıyla bu iş hazreti Zehra ile hi&ccedil;bir irtibatı yoktur.&nbsp;','&nbsp;Sorduğunuz sorunun cevabını vermek i&ccedil;in birka&ccedil; noktaya tevecc&uuml;h etmek zaruri olduğu g&ouml;ze &ccedil;arpmaktadır:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Allahın velileri i&ccedil;in faziletleri ispatlamak onların evlayı terk etmeleriyle tezat teşkil etmiyor. &Ouml;rneğin kuranı kerim Hz. &Acirc;dem[1] Yunus[2] gibi peygamberlerin peygamber oldukları halde evlayı terk ettiklerinden bahis etmiştir.\r\n	&nbsp;&nbsp;&nbsp; Ama beyt&uuml;lmal&rsquo;dan ar&icirc;ye olarak almasının kendisi, ariye-i mezmune şeklinde olduğu i&ccedil;in hi&ccedil;bir sakıncası yoktur. Bu işin aslı da Hz. Zehra&rsquo;nın kendisiyle irtibatlı değildir. Bilakis bu iş Hz. Ali&rsquo;nin (a.s.) kızı &uuml;mmi K&uuml;ls&uuml;mle (s.a.) irtibatlıdır.[3]&nbsp; Dolayısıyla bu a&ccedil;ıdan hazreti Zehra&rsquo;yla hi&ccedil;bir ilgisi yoktur.\r\n\r\n\r\n	Rivayetlerde ş&ouml;yle nakledilmiştir: Emir&rsquo;&uuml;l m&uuml;min&rsquo;in g&uuml;d&uuml;m&uuml;ndeki beyt&uuml;lmalda &ccedil;alışan Ali b. Rafi ş&ouml;yle diyor: Hz. Alin&rsquo;in kızı kurban bayramında benden (tazmin edilmiş) cinsi m&uuml;cevher olan bir gerdanlığı &uuml;&ccedil; g&uuml;nl&uuml;ğ&uuml;ne ariye olarak aldı. Hz. Ali (a.s.) o gerdanlığı kızının boynunda g&ouml;rd&uuml;. Geldi bana ş&ouml;yle buyurdu: &ldquo;M&uuml;sl&uuml;manların malında hıyanet mi ediyorsun&rdquo;? Ben kendisine durumu anlatarak ş&ouml;yle dedim: Ben onu kendi malımdan tazmin etmişim. O ş&ouml;yle buyurdu: hemen bu g&uuml;n onu geri al. Eğer bir daha b&ouml;yle bir şey yaparsan kesinlikle seni cezalandıracağım. Sonra devam ederek ş&ouml;yle dedi: eğer kızım bu gerdanlığı tezmin edilmemiş şeklinde emanet olarak almış olsaydı Haşim oğullarından ilk hırsızlık nedeniyle eli kesilen kimse olacaktır.[4]\r\n\r\n\r\n	Ama sizi kani etmemiş olan daha &ouml;nceki konular bağlamında aşağıdaki adreslere m&uuml;racaat ediniz:\r\n\r\n\r\n	&ldquo;İlmi Evliya-İ Huda Şomhre-İ 189 (Sayt: 953)&rdquo;\r\n\r\n\r\n	Nakşi ilmi Masum (a.s.) der ez beyn burden sıtemger şomare-i 2119 (sayt: 2226)&rdquo;\r\n\r\n\r\n	Menabi-i ilmi İmam (a.s.) 14276 (sayt: 14059)&rdquo;\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Araf, 20 &ndash; 22.\r\n\r\n\r\n	[2] Enbiya, 87.\r\n\r\n\r\n	[3] Muğniye, Muhammed Cevad, &ldquo;Fi Zilali Nhcc&uuml;&rsquo;l &ndash; Balaga&rdquo; baskı, 3, Beyrut: darul ilm lilmelayin, 1358, c. 4, s. 189.\r\n\r\n\r\n	[4] Hekimi, Muhammed Rıza ve Muhammed ve Ali, &ldquo;el-hayat&rdquo;, terc&uuml;me, Ahmet Aram, Taharan: defteri neşri ferheng İslami, 1380, şemsi, c. 2, s. 411 &ndash; 412; şeyh Tusi, &ldquo;Tehzibul&nbsp; - Ahkam&rdquo;, Tahran: darul kutubil &ndash; islamiye, 1365, h.ş., c. 10, s. 15; ibni şehri Aşub mazenderani, &ldquo;menakibi Ali Ebi Talip (a.s.)&rdquo;, Kum: m&uuml;esesei intişarat-i allahme, 1379, h.k., c. 2, s. 108.'),(297,'tr298','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		K&uuml;nyesi Ebu Amr olan &Uuml;veys Bin Amir Muradi Karani, tabiinlerin b&uuml;y&uuml;klerinden olup &uuml;nl&uuml; zahitlerdendi. &Ouml;yleki, &uuml;hd&uuml;, takvası ve ahlaki faziletleri havas ve avam i&ccedil;in emsal olmuştu.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		&Uuml;veys, İslam Peygamber&#39;i (a.s.s) zamanında iman getirmiş Onun ziyaretine muvaffak olmadı. Annesine itiatkar oluşu nediyle Medine&#39;den giri d&ouml;nm&uuml;şt&uuml;. O aslen Yemen ehalisinden idi. Ama &Ouml;mer&#39;in hilafeti d&ouml;neminde K&uuml;fe&#39;ye yerleşmişti. M&uuml;minlerin Emiri Hz.Ali&#39;nin (a) vefadar yarenlerinden olan &Uuml;veys, İmama biat etmiş ve &ouml;l&uuml;m&uuml; pehasına onun vilayetini savunmuştu.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Ancak &Uuml;veys&#39;e nisbet edilen dişini kırma olayı ş&uuml;phelidir ve orta&ccedil;ağın bir ka&ccedil; tarih&ccedil;isinden başka kimse değinmemiştir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Meselenin doğru olup olmadığına girmeden &ouml;nce, &Uuml;veys Karani&#39;nin hayatı ve şahsiyetine bir ka&ccedil; b&ouml;l&uuml;mde kısaca değinelim:</p>\r\n\r\n<p>\r\n	a)&nbsp; K&uuml;nyesi Ebu Amr[1] olan &Uuml;veys Bin Amir Muradi Karani, tabiinlerin[2]&nbsp; b&uuml;y&uuml;klerinden&nbsp; olup &uuml;nl&uuml; zahitlerden idi.[3] &Ouml;yleki, z&uuml;hd&uuml;, takvası ve ahlaki faziletleri havas ve avam i&ccedil;in emsal olmuştu.</p>\r\n\r\n<p>\r\n	&Uuml;veys, İslam Peygamber&#39;i (a.s.s) zamanında iman getirmiş Onun ziyaretine muvaffak olmadı. Annesine itiatkar oluşu nediyle Medine&#39;den giri d&ouml;nm&uuml;şt&uuml;.[4] O k&ouml;ken olarak Yemen ehalisinden idi. Ama &Ouml;mer&#39;in hilafeti d&ouml;neminde K&uuml;fe&#39;ye yerleşmişti.[5] M&uuml;minlerin Emiri Hz.Ali&#39;nin (a) vefadar yarenlerinden olan &Uuml;veys, İmama biat etmiş ve &ouml;l&uuml;m&uuml; pehasına onun vilayetini savunmuştu.[6]</p>\r\n\r\n<p>\r\n	Nakledildiğine g&ouml;re, M&uuml;minlerin Emiri Hz.Ali (a) ilk g&ouml;rd&uuml;klerinde onu nurani simasından tanımış ve ş&ouml;yle buyurmuştu: &#39;&#39; Sen &Uuml;veys olmalısın? O da evet, ben &Uuml;veysim şeklinde cevap verdi. Hz. Ali Buyurdu: sen Karani olmalısın? O Dedi: evet,ben &Uuml;veysi Karani&#39;yim.&#39;&#39;[7]</p>\r\n\r\n<p>\r\n	b) &Uuml;veys&#39;in Peygamber (a.s.s) nezdindeki makamı ve manevi değeri hakkında bir ka&ccedil; hadisi zikretmekle yetineceğiz.<br />\r\n	Resulullah (a.s.s) iştiyakla onu g&ouml;rmeyi istiyordu ve ş&ouml;yle buyururdu: &#39;&#39; Karen tarfından cennet esintileri geliyor. Ey &Uuml;veys! Nekadar muştakım sana! Bilin! Her kim onu g&ouml;r&uuml;rse selamımı ona iletsin.&#39;&#39;[8] &Uuml;veys Karani kimdir? Sorulduğunda, Resul&#39;i Ekrem (a.s.s) buyurdu: &#39;&#39; O, ismi bilinmeyen bir şahıstır. Sizden gaip olduğunda onu bulma peşinde değilsiniz. Aranızda olsaydı hesaba almazdınız. Ama bilinki; onun şefaati sayesinde iki &ndash;kalabalık- kababile olan Rabia ve Mudır&#39;in sayısı kadar &ndash;insan- cennete girecektir.O beni g&ouml;rmedi ancak,bana iman etmiştir ve nihayetinde benim hak halifem ve ardılım (Ali Bin Ebi Talib&#39;in) s&uuml;varileri arasında Sıffin&#39;de şehadete erişecektir.&#39;&#39;[9] M&uuml;minlerin emiri Hz. Ali (a),Resulullah&#39;ın (a.s.s) kendisine ş&ouml;yle buyurduğunu nakleder: &#39;&#39; &Uuml;mmetimden, kendisine &Uuml;veysi Karani denilen bir zatla g&ouml;r&uuml;şeceğim. O, Allah ve Resul&uuml;&#39;ne taraftar olan hizbullah gurubundandır. Onun &ouml;l&uuml;m&uuml;, Allah yolunda şahadettir. Onun şefaati ile, Rabia ve Mudır kabilelerinin ferdleri sayısınca kişi, cennete girecektir.&#39;&#39;[10]</p>\r\n\r\n<p>\r\n	c) &Uuml;veys, emsal teşkil edecek bir z&uuml;hde ve takvaya sahibi ve m&uuml;minlerin emiri Hz. Ali&#39;nin (a) se&ccedil;kin ve &uuml;st d&uuml;zeydeki yarenlerinden biriydi. Nitekim Fazl Bin Şazan onu, diğer bazı zahidlerden daha &uuml;st&uuml;n olduğunu belirtmiştir.[11]</p>\r\n\r\n<p>\r\n	Peygamber (a.s.s) &Uuml;veys&#39;in z&uuml;hd&uuml; hakkında buyurmuştur: &#39;&#39; &Uuml;mmetimin arasında bazı ferdler varki; elbiseleri olmadığı i&ccedil;in, mescide nemaz kılmak i&ccedil;in gelemezler. İmanları halktan yardım istemelerine engeldir. Bu ferdlerden biride &Uuml;veysi Karanidir.&#39;&#39;[12]</p>\r\n\r\n<p>\r\n	O, geceleri raz-u niyazla ihya eden ve &ccedil;ok ibadet eden biriydi.[13]</p>\r\n\r\n<p>\r\n	&Uuml;veys&#39;in İmam Ali&#39;nin (a) komutasında Sıffin savaşında şehid[14] d&uuml;şt&uuml;ğ&uuml;, tarih&ccedil;iler arasında yaygındır.[15]</p>\r\n\r\n<p>\r\n	Ancak, Peygamber (a.s.s) k&acirc;firlerle muharebe halindeyken mubarek dişinin kırılmasından sonra &Uuml;veys&#39;in kendi dişini kırma olayı kaynakların &ccedil;oğunda s&ouml;z konusu edilmemiştir. Bazı kaynaklarda; &Uuml;veys, Hz. Resulullah&#39;ın (a.s.s) mubarek dişinin kafirler terafından kırıldığını duyunca ona ittiba edebilmesi i&ccedil;in[16] b&uuml;t&uuml;n dişlerini kırdığına işaret edilmesi hem sened a&ccedil;ısımdan hemde i&ccedil;erik a&ccedil;ısından ş&uuml;peli bir konudur.</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Zehebi,Şemsuddin Muhammed b.Ahmed, &#39;&#39;Tarihu&#39;l İslam&#39;&#39;, L&uuml;bnan/Beyrut,Daru&#39;l Kitabu&#39;l Arabi,&nbsp; 1413 k. , İkinci baskı, c.3, s.555</p>\r\n\r\n<p>\r\n	İbni Esir,İzzuddin b. El&#39;esir Ebu&#39;l Hasan Ali b.Muhammed, &#39;&#39;Esedu&#39;l Gabe&#39;&#39;, L&uuml;bnan/Beyrut, Daru&#39;l Fikr, 1409 k., c.1, s.179</p>\r\n\r\n<p>\r\n	Ebu Cafer Muhammed b.Cerir Etteberi, &#39;&#39;Tarihu-Ttabberi&#39;&#39;, L&uuml;bnan/Beyrut, Daru-Tturas,İkinci baskı, 1387 k. c.11,s.662</p>\r\n\r\n<p>\r\n	[2] İbni A&#39;semu&#39;l Kufi,Ebu Muhammed Ahmed b.A&#39;sem, &#39;&#39;El&#39;futuh&#39;&#39; , L&uuml;bnan/Beyrut, Daru&#39;l Edva,Birinci baskı,1411 k. , c.2,s.544,545</p>\r\n\r\n<p>\r\n	&#39;&#39;Tarihu&#39;l İslam&#39;&#39;, c.3,s.555,&nbsp;&nbsp;&nbsp; &#39;&#39;Siretu&#39;l A&#39;lam&uuml;&#39;n - Nubela&#39;&#39; ,c.5,s.34,&nbsp; Şu kaynaktan alımtı yapılmıştır; &#39;&#39;İmam Ali&#39;nin (a)Ashabı&#39;&#39;,Seyyid Asgar Nazım Zade-i Kumi, c.1,&Uuml;veysi Karani B&ouml;l&uuml;m&uuml;. &#39;&#39;Esedu&#39;l Gabe&#39;&#39;,c.1,s.179</p>\r\n\r\n<p>\r\n	[3]&nbsp; &#39;&#39;Tarihu&#39;l İslam&#39;&#39; ,s.3,c.555&nbsp; &#39;&#39;Usdu&#39;l Gabe&#39;&#39;,c.1,s.179</p>\r\n\r\n<p>\r\n	[4] İbnu Hacere&#39;l Askalani,Ahmed b.Ali, &#39;&#39;el&#39;İsabe&#39;&#39;, L&uuml;bnan/Beyrut, Daru&#39;l Kutubi&#39;l İlmiyye,1415 k.,Birinci Baskı, c.1,s.159</p>\r\n\r\n<p>\r\n	[5]&nbsp; &#39;&#39;Usdu&#39;l Gabe&#39;&#39;, c.1,s.179,&nbsp; &#39;&#39;Tarihu&#39;l İslam&#39;&#39;, c.3,s.556&nbsp; &#39;&#39;El&#39;isabe&#39;&#39;,c.1,s.359</p>\r\n\r\n<p>\r\n	Zerkeli,Hayruddin, &#39;&#39;el&#39;alam&#39;&#39;,&nbsp; L&uuml;bnan/Beyrut, Daru&#39;l İlmi Lil&#39;melayin,1989m.,İkinci Baskı,c.2,s.32&nbsp;&nbsp; &#39;&#39;Siret&uuml;&#39;n -Nubela&#39;&#39;,c.5,s.70</p>\r\n\r\n<p>\r\n	[6] Bkz: Şeyh Mufid, &#39;&#39;Neberd-i Cemel&#39;&#39;, İran/ Tahran, &Ccedil;evri: Mahmud Damgani,Neşri-Ney,1383ş. İkinci Baskı, s.59</p>\r\n\r\n<p>\r\n	[7] Kaşi,Muhammed b.&Ouml;mer b.Abdulaziz, &#39;&#39;Ricali-Kaşi&#39;&#39; ,Muesseseyi-Neşri-Danışgahi-Meşhed, 1490k. S.59</p>\r\n\r\n<p>\r\n	[8] İbni Şazan Kumi,Ebu&#39;l Fazl Şazan b.Cabrail, &#39;&#39;El&#39;fadail&#39;&#39;,İran/Kum,Neşr-i Razi,1363ş.,İkinci Baskı, s.107</p>\r\n\r\n<p>\r\n	Meclisi,Muhammed Bakır, &#39;&#39;Biharu&#39;l Envar&#39;&#39;,L&uuml;bnan/Beyrut, Daru&#39;l İhyau-Tturasi&#39;l Arabi,1403k.İkinci Baskı, c.43, s.403</p>\r\n\r\n<p>\r\n	Şeyh Hurr Amuli,Muhammed b.Hasan, &#39;&#39;İsbatu&#39;l Hudat Binnususu Ve&#39;l mucizat&#39;&#39;,L&uuml;bnan/Beyrut, Neşr-i E&#39;lemi, 1425k., Birinci Baskı, c.3, s.46</p>\r\n\r\n<p>\r\n	[9]&nbsp; &#39;&#39;El&#39;fadail&#39;&#39;,s.107&nbsp;&nbsp; &#39;&#39;Biharu&#39;l Envar&#39;&#39;,c.42, s.155</p>\r\n\r\n<p>\r\n	[10] Mufid,Muhammed b.Muhammed, &#39;&#39;El&#39;irşad Fi Marifet-i Hucecillah Alel&#39;ibad&#39;&#39; , İran/Kum,Kongirey-i Şeyh Mufid,1413k., Birinci Baskı, c.1,s.316</p>\r\n\r\n<p>\r\n	Tabersi,Fazl b. Hasan, &#39;&#39; İ&#39;lamu&#39;l Vera Bialami&#39;l Huda&#39;&#39;, İran/Tahran,Neşri -İslamiyye, 1390k., &Uuml;&ccedil;&uuml;nc&uuml; Baskı, s.170&nbsp;&nbsp; &#39;&#39;Biharu&#39;l Envar&#39;&#39;,c.42, s.147</p>\r\n\r\n<p>\r\n	[11]&nbsp; &#39;&#39;Ricalu&#39;l Kaşi&#39;&#39;,s.98&nbsp; &#39;&#39;Eshabi-İmam Ali (a)&#39;&#39;,c.1</p>\r\n\r\n<p>\r\n	[12]&nbsp; &#39;&#39;El&#39;isabe&#39;&#39;,c.1,s.361&nbsp; &#39;&#39;Hilyetu&#39;l Evliya&#39;&#39; ,c.2, s.84&nbsp;&nbsp; &#39;&#39;Siretu-Alami-Nnubela&#39;&#39; ,c.5,s.76</p>\r\n\r\n<p>\r\n	[13]&nbsp; &#39;&#39;Hilyetu&#39;l Evliya&#39;&#39;,c.2,s.87&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &#39;&#39;Siretu-Alami-Nnubela&#39;&#39; ,c.5,s.77</p>\r\n\r\n<p>\r\n	[14]&nbsp; Meşhur olmayan g&ouml;r&uuml;şe g&ouml;re o,deylem savaşında şehid oldu ve t&uuml;rbesi Kazvin&#39;in en y&uuml;ksek dağındadır.(Mustevfi Kazvini,Hamdullah b.Ebi Bekir b.Ahmed, &#39;&#39;Tarihi-G&uuml;zide&#39;&#39;, Tahkik: Abdulh&uuml;seyin Nevayi, İran/Tahran, Emir Kebir, &Uuml;&ccedil;&uuml;nc&uuml; Baskı,1364ş.,s.630)</p>\r\n\r\n<p>\r\n	[15]&nbsp; &#39;&#39;El&#39;isabe&#39;&#39; ,c.1,s.359&nbsp;&nbsp; &#39;&#39;Esedu&#39;l Gabe&#39;&#39;,c.1,s.180&nbsp; &#39;&#39;Tarihu&#39;l İslam&#39;&#39;,c.3,s.556</p>\r\n\r\n<p>\r\n	&#39;&#39;Tarihu-Ttaberi&#39;&#39; , c.11,s.662&nbsp; &#39;&#39;Tarihi-G&uuml;zide&#39;&#39;,s.631</p>\r\n\r\n<p>\r\n	El&#39;munkari,Nasr b.Muzahim, &#39;&#39;Vak&#39;atu-Ssıffin&#39;&#39; ,Tahkik: Harun,Abdusselam Muhammed, Mısır/Kahire, El&#39;muessesetu&#39;l Arabiyyetu&#39;l Hadise,1404k.,İkinci Baskı</p>\r\n\r\n<p>\r\n	Ettemimiy-i Ssem&#39;ani,Ebu Said Abdulkerim b.Muhammed b.Mansur, &#39;&#39;El&#39;ensab&#39;&#39; ,Tahkik: El&#39;muallim El&#39;yemani,Abdurrahman b.Yahya, Hayder Abad, Meclis-u Dairetu&#39;l Maarifu&#39;l Osmaniyye, 1382k., Birinci Baskı, c.10,s.392</p>\r\n\r\n<p>\r\n	Sıpt b.Cevzi, &#39;&#39;Şerh-i Hal Ve Fadail-i Handan-i N&uuml;b&uuml;vvet&#39;&#39;, &Ccedil;eviri: Muhammed Rıza Atai, İran/Meşhed, Neşr-i Astani-Kudsi-Razevi, 1379ş. Birinci Baskı, s.115</p>\r\n\r\n<p>\r\n	[16] &#39;&#39;Tarihi-G&uuml;zide&#39;&#39;,s.630</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','K&uuml;nyesi Ebu Amr olan &Uuml;veys Bin Amir Muradi Karani, tabiinlerin b&uuml;y&uuml;klerinden olup &uuml;nl&uuml; zahitlerdendi. &Ouml;yleki, &uuml;hd&uuml;, takvası ve ahlaki faziletleri havas ve avam i&ccedil;in emsal olmuştu.\r\n\r\n	\r\n		&Uuml;veys, İslam Peygamber&#39;i (a.s.s) zamanında iman getirmiş Onun ziyaretine muvaffak olmadı. Annesine itiatkar oluşu nediyle Medine&#39;den giri d&ouml;nm&uuml;şt&uuml;. O aslen Yemen ehalisinden idi. Ama &Ouml;mer&#39;in hilafeti d&ouml;neminde K&uuml;fe&#39;ye yerleşmişti. M&uuml;minlerin Emiri Hz.Ali&#39;nin (a) vefadar yarenlerinden olan &Uuml;veys, İmama biat etmiş ve &ouml;l&uuml;m&uuml; pehasına onun vilayetini savunmuştu.\r\n\r\n	\r\n		Ancak &Uuml;veys&#39;e nisbet edilen dişini kırma olayı ş&uuml;phelidir ve orta&ccedil;ağın bir ka&ccedil; tarih&ccedil;isinden başka kimse değinmemiştir.','&nbsp;Meselenin doğru olup olmadığına girmeden &ouml;nce, &Uuml;veys Karani&#39;nin hayatı ve şahsiyetine bir ka&ccedil; b&ouml;l&uuml;mde kısaca değinelim:\r\n\r\n\r\n	a)&nbsp; K&uuml;nyesi Ebu Amr[1] olan &Uuml;veys Bin Amir Muradi Karani, tabiinlerin[2]&nbsp; b&uuml;y&uuml;klerinden&nbsp; olup &uuml;nl&uuml; zahitlerden idi.[3] &Ouml;yleki, z&uuml;hd&uuml;, takvası ve ahlaki faziletleri havas ve avam i&ccedil;in emsal olmuştu.\r\n\r\n\r\n	&Uuml;veys, İslam Peygamber&#39;i (a.s.s) zamanında iman getirmiş Onun ziyaretine muvaffak olmadı. Annesine itiatkar oluşu nediyle Medine&#39;den giri d&ouml;nm&uuml;şt&uuml;.[4] O k&ouml;ken olarak Yemen ehalisinden idi. Ama &Ouml;mer&#39;in hilafeti d&ouml;neminde K&uuml;fe&#39;ye yerleşmişti.[5] M&uuml;minlerin Emiri Hz.Ali&#39;nin (a) vefadar yarenlerinden olan &Uuml;veys, İmama biat etmiş ve &ouml;l&uuml;m&uuml; pehasına onun vilayetini savunmuştu.[6]\r\n\r\n\r\n	Nakledildiğine g&ouml;re, M&uuml;minlerin Emiri Hz.Ali (a) ilk g&ouml;rd&uuml;klerinde onu nurani simasından tanımış ve ş&ouml;yle buyurmuştu: &#39;&#39; Sen &Uuml;veys olmalısın? O da evet, ben &Uuml;veysim şeklinde cevap verdi. Hz. Ali Buyurdu: sen Karani olmalısın? O Dedi: evet,ben &Uuml;veysi Karani&#39;yim.&#39;&#39;[7]\r\n\r\n\r\n	b) &Uuml;veys&#39;in Peygamber (a.s.s) nezdindeki makamı ve manevi değeri hakkında bir ka&ccedil; hadisi zikretmekle yetineceğiz.\r\n	Resulullah (a.s.s) iştiyakla onu g&ouml;rmeyi istiyordu ve ş&ouml;yle buyururdu: &#39;&#39; Karen tarfından cennet esintileri geliyor. Ey &Uuml;veys! Nekadar muştakım sana! Bilin! Her kim onu g&ouml;r&uuml;rse selamımı ona iletsin.&#39;&#39;[8] &Uuml;veys Karani kimdir? Sorulduğunda, Resul&#39;i Ekrem (a.s.s) buyurdu: &#39;&#39; O, ismi bilinmeyen bir şahıstır. Sizden gaip olduğunda onu bulma peşinde değilsiniz. Aranızda olsaydı hesaba almazdınız. Ama bilinki; onun şefaati sayesinde iki &ndash;kalabalık- kababile olan Rabia ve Mudır&#39;in sayısı kadar &ndash;insan- cennete girecektir.O beni g&ouml;rmedi ancak,bana iman etmiştir ve nihayetinde benim hak halifem ve ardılım (Ali Bin Ebi Talib&#39;in) s&uuml;varileri arasında Sıffin&#39;de şehadete erişecektir.&#39;&#39;[9] M&uuml;minlerin emiri Hz. Ali (a),Resulullah&#39;ın (a.s.s) kendisine ş&ouml;yle buyurduğunu nakleder: &#39;&#39; &Uuml;mmetimden, kendisine &Uuml;veysi Karani denilen bir zatla g&ouml;r&uuml;şeceğim. O, Allah ve Resul&uuml;&#39;ne taraftar olan hizbullah gurubundandır. Onun &ouml;l&uuml;m&uuml;, Allah yolunda şahadettir. Onun şefaati ile, Rabia ve Mudır kabilelerinin ferdleri sayısınca kişi, cennete girecektir.&#39;&#39;[10]\r\n\r\n\r\n	c) &Uuml;veys, emsal teşkil edecek bir z&uuml;hde ve takvaya sahibi ve m&uuml;minlerin emiri Hz. Ali&#39;nin (a) se&ccedil;kin ve &uuml;st d&uuml;zeydeki yarenlerinden biriydi. Nitekim Fazl Bin Şazan onu, diğer bazı zahidlerden daha &uuml;st&uuml;n olduğunu belirtmiştir.[11]\r\n\r\n\r\n	Peygamber (a.s.s) &Uuml;veys&#39;in z&uuml;hd&uuml; hakkında buyurmuştur: &#39;&#39; &Uuml;mmetimin arasında bazı ferdler varki; elbiseleri olmadığı i&ccedil;in, mescide nemaz kılmak i&ccedil;in gelemezler. İmanları halktan yardım istemelerine engeldir. Bu ferdlerden biride &Uuml;veysi Karanidir.&#39;&#39;[12]\r\n\r\n\r\n	O, geceleri raz-u niyazla ihya eden ve &ccedil;ok ibadet eden biriydi.[13]\r\n\r\n\r\n	&Uuml;veys&#39;in İmam Ali&#39;nin (a) komutasında Sıffin savaşında şehid[14] d&uuml;şt&uuml;ğ&uuml;, tarih&ccedil;iler arasında yaygındır.[15]\r\n\r\n\r\n	Ancak, Peygamber (a.s.s) k&acirc;firlerle muharebe halindeyken mubarek dişinin kırılmasından sonra &Uuml;veys&#39;in kendi dişini kırma olayı kaynakların &ccedil;oğunda s&ouml;z konusu edilmemiştir. Bazı kaynaklarda; &Uuml;veys, Hz. Resulullah&#39;ın (a.s.s) mubarek dişinin kafirler terafından kırıldığını duyunca ona ittiba edebilmesi i&ccedil;in[16] b&uuml;t&uuml;n dişlerini kırdığına işaret edilmesi hem sened a&ccedil;ısımdan hemde i&ccedil;erik a&ccedil;ısından ş&uuml;peli bir konudur.\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Zehebi,Şemsuddin Muhammed b.Ahmed, &#39;&#39;Tarihu&#39;l İslam&#39;&#39;, L&uuml;bnan/Beyrut,Daru&#39;l Kitabu&#39;l Arabi,&nbsp; 1413 k. , İkinci baskı, c.3, s.555\r\n\r\n\r\n	İbni Esir,İzzuddin b. El&#39;esir Ebu&#39;l Hasan Ali b.Muhammed, &#39;&#39;Esedu&#39;l Gabe&#39;&#39;, L&uuml;bnan/Beyrut, Daru&#39;l Fikr, 1409 k., c.1, s.179\r\n\r\n\r\n	Ebu Cafer Muhammed b.Cerir Etteberi, &#39;&#39;Tarihu-Ttabberi&#39;&#39;, L&uuml;bnan/Beyrut, Daru-Tturas,İkinci baskı, 1387 k. c.11,s.662\r\n\r\n\r\n	[2] İbni A&#39;semu&#39;l Kufi,Ebu Muhammed Ahmed b.A&#39;sem, &#39;&#39;El&#39;futuh&#39;&#39; , L&uuml;bnan/Beyrut, Daru&#39;l Edva,Birinci baskı,1411 k. , c.2,s.544,545\r\n\r\n\r\n	&#39;&#39;Tarihu&#39;l İslam&#39;&#39;, c.3,s.555,&nbsp;&nbsp;&nbsp; &#39;&#39;Siretu&#39;l A&#39;lam&uuml;&#39;n - Nubela&#39;&#39; ,c.5,s.34,&nbsp; Şu kaynaktan alımtı yapılmıştır; &#39;&#39;İmam Ali&#39;nin (a)Ashabı&#39;&#39;,Seyyid Asgar Nazım Zade-i Kumi, c.1,&Uuml;veysi Karani B&ouml;l&uuml;m&uuml;. &#39;&#39;Esedu&#39;l Gabe&#39;&#39;,c.1,s.179\r\n\r\n\r\n	[3]&nbsp; &#39;&#39;Tarihu&#39;l İslam&#39;&#39; ,s.3,c.555&nbsp; &#39;&#39;Usdu&#39;l Gabe&#39;&#39;,c.1,s.179\r\n\r\n\r\n	[4] İbnu Hacere&#39;l Askalani,Ahmed b.Ali, &#39;&#39;el&#39;İsabe&#39;&#39;, L&uuml;bnan/Beyrut, Daru&#39;l Kutubi&#39;l İlmiyye,1415 k.,Birinci Baskı, c.1,s.159\r\n\r\n\r\n	[5]&nbsp; &#39;&#39;Usdu&#39;l Gabe&#39;&#39;, c.1,s.179,&nbsp; &#39;&#39;Tarihu&#39;l İslam&#39;&#39;, c.3,s.556&nbsp; &#39;&#39;El&#39;isabe&#39;&#39;,c.1,s.359\r\n\r\n\r\n	Zerkeli,Hayruddin, &#39;&#39;el&#39;alam&#39;&#39;,&nbsp; L&uuml;bnan/Beyrut, Daru&#39;l İlmi Lil&#39;melayin,1989m.,İkinci Baskı,c.2,s.32&nbsp;&nbsp; &#39;&#39;Siret&uuml;&#39;n -Nubela&#39;&#39;,c.5,s.70\r\n\r\n\r\n	[6] Bkz: Şeyh Mufid, &#39;&#39;Neberd-i Cemel&#39;&#39;, İran/ Tahran, &Ccedil;evri: Mahmud Damgani,Neşri-Ney,1383ş. İkinci Baskı, s.59\r\n\r\n\r\n	[7] Kaşi,Muhammed b.&Ouml;mer b.Abdulaziz, &#39;&#39;Ricali-Kaşi&#39;&#39; ,Muesseseyi-Neşri-Danışgahi-Meşhed, 1490k. S.59\r\n\r\n\r\n	[8] İbni Şazan Kumi,Ebu&#39;l Fazl Şazan b.Cabrail, &#39;&#39;El&#39;fadail&#39;&#39;,İran/Kum,Neşr-i Razi,1363ş.,İkinci Baskı, s.107\r\n\r\n\r\n	Meclisi,Muhammed Bakır, &#39;&#39;Biharu&#39;l Envar&#39;&#39;,L&uuml;bnan/Beyrut, Daru&#39;l İhyau-Tturasi&#39;l Arabi,1403k.İkinci Baskı, c.43, s.403\r\n\r\n\r\n	Şeyh Hurr Amuli,Muhammed b.Hasan, &#39;&#39;İsbatu&#39;l Hudat Binnususu Ve&#39;l mucizat&#39;&#39;,L&uuml;bnan/Beyrut, Neşr-i E&#39;lemi, 1425k., Birinci Baskı, c.3, s.46\r\n\r\n\r\n	[9]&nbsp; &#39;&#39;El&#39;fadail&#39;&#39;,s.107&nbsp;&nbsp; &#39;&#39;Biharu&#39;l Envar&#39;&#39;,c.42, s.155\r\n\r\n\r\n	[10] Mufid,Muhammed b.Muhammed, &#39;&#39;El&#39;irşad Fi Marifet-i Hucecillah Alel&#39;ibad&#39;&#39; , İran/Kum,Kongirey-i Şeyh Mufid,1413k., Birinci Baskı, c.1,s.316\r\n\r\n\r\n	Tabersi,Fazl b. Hasan, &#39;&#39; İ&#39;lamu&#39;l Vera Bialami&#39;l Huda&#39;&#39;, İran/Tahran,Neşri -İslamiyye, 1390k., &Uuml;&ccedil;&uuml;nc&uuml; Baskı, s.170&nbsp;&nbsp; &#39;&#39;Biharu&#39;l Envar&#39;&#39;,c.42, s.147\r\n\r\n\r\n	[11]&nbsp; &#39;&#39;Ricalu&#39;l Kaşi&#39;&#39;,s.98&nbsp; &#39;&#39;Eshabi-İmam Ali (a)&#39;&#39;,c.1\r\n\r\n\r\n	[12]&nbsp; &#39;&#39;El&#39;isabe&#39;&#39;,c.1,s.361&nbsp; &#39;&#39;Hilyetu&#39;l Evliya&#39;&#39; ,c.2, s.84&nbsp;&nbsp; &#39;&#39;Siretu-Alami-Nnubela&#39;&#39; ,c.5,s.76\r\n\r\n\r\n	[13]&nbsp; &#39;&#39;Hilyetu&#39;l Evliya&#39;&#39;,c.2,s.87&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &#39;&#39;Siretu-Alami-Nnubela&#39;&#39; ,c.5,s.77\r\n\r\n\r\n	[14]&nbsp; Meşhur olmayan g&ouml;r&uuml;şe g&ouml;re o,deylem savaşında şehid oldu ve t&uuml;rbesi Kazvin&#39;in en y&uuml;ksek dağındadır.(Mustevfi Kazvini,Hamdullah b.Ebi Bekir b.Ahmed, &#39;&#39;Tarihi-G&uuml;zide&#39;&#39;, Tahkik: Abdulh&uuml;seyin Nevayi, İran/Tahran, Emir Kebir, &Uuml;&ccedil;&uuml;nc&uuml; Baskı,1364ş.,s.630)\r\n\r\n\r\n	[15]&nbsp; &#39;&#39;El&#39;isabe&#39;&#39; ,c.1,s.359&nbsp;&nbsp; &#39;&#39;Esedu&#39;l Gabe&#39;&#39;,c.1,s.180&nbsp; &#39;&#39;Tarihu&#39;l İslam&#39;&#39;,c.3,s.556\r\n\r\n\r\n	&#39;&#39;Tarihu-Ttaberi&#39;&#39; , c.11,s.662&nbsp; &#39;&#39;Tarihi-G&uuml;zide&#39;&#39;,s.631\r\n\r\n\r\n	El&#39;munkari,Nasr b.Muzahim, &#39;&#39;Vak&#39;atu-Ssıffin&#39;&#39; ,Tahkik: Harun,Abdusselam Muhammed, Mısır/Kahire, El&#39;muessesetu&#39;l Arabiyyetu&#39;l Hadise,1404k.,İkinci Baskı\r\n\r\n\r\n	Ettemimiy-i Ssem&#39;ani,Ebu Said Abdulkerim b.Muhammed b.Mansur, &#39;&#39;El&#39;ensab&#39;&#39; ,Tahkik: El&#39;muallim El&#39;yemani,Abdurrahman b.Yahya, Hayder Abad, Meclis-u Dairetu&#39;l Maarifu&#39;l Osmaniyye, 1382k., Birinci Baskı, c.10,s.392\r\n\r\n\r\n	Sıpt b.Cevzi, &#39;&#39;Şerh-i Hal Ve Fadail-i Handan-i N&uuml;b&uuml;vvet&#39;&#39;, &Ccedil;eviri: Muhammed Rıza Atai, İran/Meşhed, Neşr-i Astani-Kudsi-Razevi, 1379ş. Birinci Baskı, s.115\r\n\r\n\r\n	[16] &#39;&#39;Tarihi-G&uuml;zide&#39;&#39;,s.630\r\n\r\n\r\n	&nbsp;'),(298,'tr297','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		G&uuml;n&uuml;m&uuml;zde kadınların &ouml;zg&uuml;rl&uuml;ğ&uuml; konusu batıda, en &ouml;nemli toplumsal meselelerden biri konumundadır. Kadın tarih boyunca erkek egemenliği altında olmuştur. Kadın her zaman, sosyal ve bireysel haklarının &ccedil;iğnendiği bir toplumda yaşamıştır. Hatta bazı toplumlarda ona, aşağılık bir yaratık olarak bakarlardı. Ancak aydınlanma d&ouml;neminde batılı kadınlar, batıdaki sosyal değişimlerle paralel bir şekilde &ouml;zg&uuml;rl&uuml;klerini ve erkeklerle eşit hale gelmelerini sağlamak amacıyla feminizm olarak nitelenen hareketler ve akımları meydana getirerek oy kullanma hakkı, d&uuml;ş&uuml;k yapma hakkı, her hangi bir gereklilik olmaksızın boşanma, mali bağımsızlık, cinsel &ouml;zg&uuml;rl&uuml;k ve siyasi, ictimai ve ekonomik alanlarda geniş katılım sağlamak gibi pek &ccedil;ok alanda &ouml;zg&uuml;rl&uuml;klerini elde ettiler. &Ouml;nemli olan kadının cismi, ruhi &ouml;zelliklerini ve inasani kerametini g&ouml;z &ouml;n&uuml;nde tutup kendisine &ouml;zg&uuml; kabiliyetlerine dikkate alıp vurguda bulunarak onun toplumdaki etkinliğini artırmaktır. Ancak batı d&uuml;nyası bu etkin katılımı, sadece kadının fiziki olarak zuhur etmesine m&uuml;nhasır kılmaktadır. B&ouml;ylelikle kadın, batının bakış a&ccedil;ısında bireysel &ouml;zg&uuml;rl&uuml;klere rağmen tek boyuttan yani zahiri boyuttan ele alındı. Buda batının g&uuml;n&uuml;m&uuml;zdeki kadınını aciz ve perişan etmiştir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Kadın haklarını savunma meselesi g&uuml;n&uuml;m&uuml;z insanın &ouml;nemli uğraşılarından biridir. Kadın haklarını savunmak uzun bir ge&ccedil;mişe sahip olsada ancak hala en &ouml;nemli bir toplumsal mesele olmaya devam etmektedir. B&uuml;t&uuml;n bireysel ve toplumsal alanlarda kadın ve erkek eşitliğini sağlama meselesi, aynı şekilde kadının toplumsal ve bireysel bağlardan &ouml;zg&uuml;rleşip kurtulması, kadın haklarını savunmanın etrafında d&ouml;nd&uuml;ğ&uuml; genel ekseni oluşturmaktadır. &Ouml;ncelikle g&uuml;n&uuml;m&uuml;zde feminizm adıyla batıda ortaya &ccedil;ıkan kadın haklarını savunan akımların incelenmesi ve ardından insaflı bir şekilde kadının batıdaki &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml;n incelenmesi gerektiği g&ouml;z&uuml;kmektedir.</p>\r\n\r\n<p>\r\n	D&uuml;nyada kadın ve erkek sayısı s&uuml;rekli eşit olmuş hatta bazen kadın sayısı daha &ccedil;ok olmuştur. Ancak kadın tarih boyunca erkek eğemenliğinde kalmış ve s&uuml;rekli bireysel ve toplumsal haklarının &ccedil;iğnendiği bir toplumda yaşaya gelmiştir. Hatta bazı toplumlarda sadece erkeğe hizmet etmek i&ccedil;in var edilen aşağılık bir varlık olarak g&ouml;r&uuml;nmekteydi. Kendi devrinin medeniyetleri arasında en kapsamlı ve en parlak bir medeniyete sahip olmuş olan antik Yunan&#39;daki kadınların durumu, ilerlemiş uygarlıyla uyuşacak bir yanı yoktu.&nbsp; Eski Yunanlılar kadını, şehvetleri dindiren ve doğurgan bir unsur olarak bilirlerdi. Kadın hi&ccedil; bir s&uuml;rette erkeğin hayat ortağı sayılmazdı. Zira onun insandaki k&acirc;mil yetileri taşıdığını kabul etmezlerdi ve kadını, sorunların ve şekavetlerin kaynağı bilirlerdi. Kadın, yaşamın b&uuml;t&uuml;n boyutlarında sefil ve aşağılanmıştı. İnsanın &ouml;l&uuml;ms&uuml;z ruhunu taşımıyordu. Bu nedenle eşinin &ouml;l&uuml;m&uuml;nden sonra yaşama hakkı yoktu. Kadın Yunanlıların nazarında şeytanın doğurduğu ve pak olunmaz bir varlıktı. Erkeğe hizmet ve onun cinsel g&uuml;d&uuml;lerini doyurma ve irza etme dışında hi&ccedil;bir işe m&uuml;dahale etme hakkına sahip değildi&rdquo; [1]</p>\r\n\r\n<p>\r\n	&ldquo;Antik Roma devrinde de kadının &ccedil;ehresi matlup bir duruma sahip değildi. Kadın, şeytanın mazharı ve sembol&uuml; olarak algılanırdı. İctimai ve ailevi konumu g&ouml;rmezlikten gelinirdi. Şeytanın k&acirc;mil mazharı ve rahatsız edici ruhların bir t&uuml;r&uuml; sayılırdı. Akılları ve beyinleri saptırandı. Bu y&uuml;zden kadına eziyet etmekten &ccedil;ekinmezlerdi. G&uuml;lmek ve konuşmak ona yasaktı. Romalı kadınlar ger&ccedil;ek itibariyle şahıslar sayılmazlardı. Bilakis eşyadan sayılıyorlardı (mahiyetinde yaşadıkları kimselerin) &ouml;l&uuml;m&uuml;nden sonra onlarda (&ouml;l&uuml;n&uuml;n malı gibi) tıpkı eşyası gibi miras alınırlardı.&rdquo;[2]</p>\r\n\r\n<p>\r\n	Bu bakış, batı tarihi boyunca ta batı insanının uyanış asra dek; yani R&ouml;nesans d&ouml;nemine kadar devam etti. Bu bakış diğer toplumlarda da bazı farklılıklar ile birlikte h&uuml;k&uuml;m s&uuml;rd&uuml;rmekteydi ve kadın, m&uuml;lkiyet hakkı, miras alma, sosyal haklar ve benzeri pek &ccedil;ok haklardan mahrum bırakılmıştı.</p>\r\n\r\n<p>\r\n	&Ouml;rneğin Hindistan&#39;da kadın k&ouml;t&uuml;l&uuml;k sa&ccedil;an, erkeği ifsada g&ouml;t&uuml;ren bir varlık olarak algılanırdı. Bazı Avusturalya kabilelerinde kadınlar k&ouml;kten insan bile sayılmazlardı.[3] Mısır&#39;da, &Ccedil;in&#39;de, Afrika&#39;da ve d&uuml;nyanın diğer b&ouml;lgelerinde de kadınlar ictimai haklardan mahrumdu ve hizmet&ccedil;i unvanıyla erkeklerin emri altındaydılar.</p>\r\n\r\n<p>\r\n	Allame Tabatabai eski kavimlerde kadının durumu hakkında ş&ouml;yle yazar: &ldquo;B&uuml;t&uuml;n bu &uuml;mmetler arasındaki ortak nokta; kadın her t&uuml;rl&uuml; h&uuml;rriyetinden, &ouml;zg&uuml;rl&uuml;ğ&uuml;nden ve bağımsızlığında yoksun bırakılmış olmasıydı. Ne iradesinde bir &ouml;zneliği var idi ne de amellerinde. Yaşamının t&uuml;m durumları kaymumiyet ve egemenlik altına alınmıştı. Yaptığı hi&ccedil; bir işin tek başına bir ge&ccedil;erliliği ve yaptırım g&uuml;c&uuml; yoktu. Hi&ccedil; bir ictimai meseleye mudahil olma hakkına sahip değildi. (Ne h&uuml;k&uuml;mette, ne yargıda ve ne de başka bir konuda). B&ouml;yleli bir konuma sahip olan kadının uhdesine y&uuml;klenmiş olan g&ouml;revler neydi? Bir de ona bakalım şimdi; ilkin bilin ki erkeğin uhdesinde b&uuml;t&uuml;n g&ouml;revler kadının da uhdesindeydi. Para kazanmaktan tutun ta odun kırma ve ziraata kadar. İkinci olarak; b&uuml;t&uuml;n bu işlerin yanı sıra ev ve &ccedil;ocuk işleri de kadının g&ouml;revleri arasında ve erkeğin s&ouml;ylediklerine ve istediklerine uymakla da m&uuml;kellef idi&rdquo;. [4]</p>\r\n\r\n<p>\r\n	İslam&#39;ın &ccedil;ıkışıyla, gelişmiş ve ilerlemiş kadın hakları beyannamesinin iblağıyla birlikte kadını tahkir eden ve kimliğini aşağılayan ortam kırılmaya başladı ve m&uuml;sl&uuml;manlar, kadına saygı g&ouml;stermekle ve hukukuna riayet etmekle m&uuml;kellef kılındılar. Aksi halde sorgulanacak ve bazı durumlarda cezaya &ccedil;arptırılacaktı. Bununla birlikte batıda orta &ccedil;ağ d&ouml;neminde hatta aydınlık d&ouml;neminde de kadın uygunsuz bir durumdaydı; enva&#39;i &ccedil;eşit haksızlıklar ona, sırf kadın olması nedeniyle reva g&ouml;r&uuml;l&uuml;yordu. Kadın evlilikte, eğitimde, oy kollanmada, toplumsal kararların alınmasında ve hatta m&uuml;lkiyet edinme hakkı gibi pek &ccedil;ok sahada haklarından mahrum bırakılmıştı. Batının aydınlık d&ouml;neminde 1789 yılında Fransa&#39;da insan hakları bildirgesi onaylanmıştı. Bu bildirgede kandın hakları vaya kadınların erkeklerle eşitliği konusunda tek c&uuml;mle dahi s&ouml;ylenmemişti.[5]</p>\r\n\r\n<p>\r\n	D&uuml;ş&uuml;n&uuml;rlerin nezdinde dahi sığınacak bir yeri olmayan kadın b&ouml;yle zalimane bir durumda, toplumun gelişmesiyle birlikte elinden alınan haklarını araması doğaldır. Bir insan olarak tabii haklarından yararlanması onun hakkıydı.</p>\r\n\r\n<p>\r\n	Batıdaki değişimlerin hız kazanmasıyla birlikte kadınlar da harekete ge&ccedil;ti ve bu doğrultuda &ldquo;feminizm&rdquo; unvanıyla bilinen kadın haklarını savunan akımlar şekillendi. Bu değişimler Batı felsefesinin ilkeleri esasınca şekillendi. İnsan isteği olan h&uuml;manizm veya insan mihverliliği asıl karar kılınmış ve d&uuml;nyayı onarma ve d&uuml;nyevileşme, din ile d&uuml;nya alanlarını bir birinden ayırıp dini insanın farklı alanlarından uzaklaştırma anlamına gelen sek&uuml;ler ilkesi ve birey kendi cismine sahip ve kendisi kendi hakkında karar alır anlamında olan liberal ilkeleri &uuml;zerinde bina edilmiştir</p>\r\n\r\n<p>\r\n	Kadınlar erkeklerle eşit hakları elde etmek i&ccedil;in, bu felsefi temellere dayanarak feminist hareketleri başlattılar. Onlar &ouml;zg&uuml;rl&uuml;k ve eşitlik i&ccedil;in m&uuml;cadale ediyordu. Ancak bununla baraber farklı d&uuml;ş&uuml;ncelere sahibtirler ve hatta bazı guruplar birbirlerini kabul etmezler. Bu y&uuml;zden feminist akımlar değişik guruplara ayrılmışlardır. Amacları daha iyi anlaşılması i&ccedil;in kısaca bazı feminist gurupların adı ve &ccedil;ıkış gayesine değineceğiz.<br />\r\n	1- Liberal Feminizm</p>\r\n\r\n<p>\r\n	Feminist akımlarınların en b&uuml;y&uuml;ğ&uuml;n&uuml; ve en eskisini oluşturan bu akım, erkek kadın haklarının eşitliğini kanunların, toplumsal ve siyasi yapının islah edilmesi yoluyla sağlanması gerektiğine inanır. Bu akımı temsil edenlere g&ouml;re, edebiyat alanında &ccedil;eşitli programlar geliştirilip uygulanarak ataerkil kelimeler ve ibareler kaldırılmalı ve toplumsal kurumlar ve geleneklerden &ouml;nce kadınların bireysel bağımsızlığı korunmalıdır. Bu gurup, her ne kadar aile yapısına bir&ccedil;ok eleştiri y&ouml;neltmiş olsada ancak aileyi korumaktan yanadır.</p>\r\n\r\n<p>\r\n	2-Marksist Feminizim</p>\r\n\r\n<p>\r\n	Bu akıma g&ouml;re kadınların ezilmişliğinin temel etkeni, kadını erkeğe bağlı kılan ve ataerkil olan &ouml;zel m&uuml;lkiyet ve sermayedarlık gibi iktisadi ilişkilerde yatmaktadır. Bu gurup keskin bir şekilde toplumda aile kurulmasına karşı &ccedil;ıkar ve kadının &ouml;zg&uuml;rce kamu alanlarına katılabilmesi i&ccedil;in lokantaları ve anaokullarını kadının evdeki işinin yerini almasını &ouml;nerirler. Ancak yeni Marksistler, ailenin m&uuml;sbet y&ouml;nleri &uuml;zerinde vurgu yaparlar.</p>\r\n\r\n<p>\r\n	3-Radikal Feminizim</p>\r\n\r\n<p>\r\n	Bu akıma g&ouml;re kadının aşağılanmışlığı başta olmak &uuml;zere b&uuml;t&uuml;n toplumsal &ccedil;arpıklıkların, uyumsuzlukların kaynağı ataerkil k&uuml;lt&uuml;r ve erkeklerin zulm&uuml;d&uuml;r. Bu akımın kanısına g&ouml;re nik&acirc;h, kadıların zincire vurulması i&ccedil;in erkekler tarafından icat edilmiş bir ara&ccedil;tır. Evlilik kadının esaretinin mesajı olarak algılanır. Radikal feministler cenin d&uuml;ş&uuml;rmenin kanunlaşması i&ccedil;in &ccedil;ok ciddi &ccedil;abalar verdiler. Neslin korunması i&ccedil;inde geleneksel nesil t&uuml;retme tarzının değişmesi gerektiğini, hatta yapay d&ouml;llenme yoluyla ve insanı labratuvarlarda ve suni ortamlarda yetiştirerek kadınları hamilelik ve doğum gibi sorunlardan kurtarmak gerektiği kanısındalar.</p>\r\n\r\n<p>\r\n	4- Sosyalist Feminizim</p>\r\n\r\n<p>\r\n	Sosyalist feministler kadınların ezilmişliğini bir taraftan cinsiyet&ccedil;i ve erkek egemen olan d&uuml;zenden kaynaklandığını s&ouml;ylerken diğer taraftan kapitalist sisteme bağlamışlardır. Bu gurupta evlilik i&ccedil;in doğal bir kaynağın varlığını kabul etmez ve evliliği yapay bir olgu sayar. Ama karşı gelmeyi de gerekli g&ouml;rmez. Bunlara g&ouml;re kadınların &ouml;zg&uuml;rleşmesi yolunda cinsiyet ve sınıfsal m&uuml;cadele ka&ccedil;ınılmaz bir zarurettir.</p>\r\n\r\n<p>\r\n	5-Post Modern Feminizim</p>\r\n\r\n<p>\r\n	Feminist eğilimlerin yaşadığı ifrat ve tefritler, post modern feminizim adıyla bilinen akımın ortaya &ccedil;ıkışına neden oldu. G&ouml;recelik ve her t&uuml;rl&uuml; basmakalıp ve sabit inanca karşı gelmek bu akımın bariz &ouml;zelliklerinden biridir. Bu akımın temsilcilerine g&ouml;re kadınların ezilmişliğinde payı olan etkenler din, coğrafya, k&uuml;lt&uuml;r t&uuml;r&uuml;ne vs. bağlı olarak farklılık g&ouml;sterir. Bu etkenleri a&ccedil;ığa &ccedil;ıkarmak i&ccedil;in b&ouml;lgesel analizler yapmak gerekmektedir.</p>\r\n\r\n<p>\r\n	Batı d&uuml;nyasında kadının kazandıkları, y&uuml;zeysel olarak son derece şaşırtıcıdır. Feminist akımların hasılı, pek &ccedil;ok kazanımı olmuştur.Burada ortaya &ccedil;ıkan temel soru şudur; kadın, bunca bireysel ve toplumsal &ouml;zg&uuml;rl&uuml;klerden sonra ve hali hazırda &uuml;zerinde durduğu konum itibariyle acaba insani kerametini ve onurunu koruyabilmiş midir? Diğer bir tabirle g&uuml;n&uuml;m&uuml;zdeki batı kadını huzura kavuşmuş mu? Yoksa ızdırap ve huzursuzluk i&ccedil;inde hayatına devam ediyor?</p>\r\n\r\n<p>\r\n	Elcevap;</p>\r\n\r\n<p>\r\n	Uzun bir m&uuml;cadeleden sonra kadının batıda &ouml;zg&uuml;rleşmesinin hasılı şundan ibarettir; oy kollanma hakkı, cenin d&uuml;ş&uuml;rme hakkı, gerek&ccedil;e olmaksızın boşama hakkı, ekonomik bağımsızlık, cinsel &ouml;zg&uuml;rl&uuml;k, kadınların siyaset, toplum ve iktisat sahalarına geniş katılım sağlanması, evlilik yaşının yukarıya &ccedil;ıkması,evlenmeden yaşamını s&uuml;rd&uuml;renlerin artması, aile kurumunun &ccedil;&ouml;kmesi, boşanmanın artış g&ouml;stermesi, kadın erkek arasında kavgacı duyguların k&ouml;r&uuml;klenmesi, kadınsallığın tahribi ve kadınlarda meydana gelen kimlik sorunu, erkekliğin zayıflatılması, &ouml;zel ile kamusal (ev ve toplum) alan arasındaki sınırın kaldırılması, eş cinselliğin reva&ccedil; bulması, erkeklerin kadınlaşması ve nihayet kadınlarda cismen ve ruhen t&uuml;rl&uuml; hastalıkların artması ve d&uuml;ş&uuml;k yaptırma, fuhuş ve.... yoluyla kadınların kapitalistlerin &ccedil;ıkarlarına hizmet y&ouml;n&uuml;nde ara&ccedil; haline gelmeleri.</p>\r\n\r\n<p>\r\n	Bu sonu&ccedil;lar şunu g&ouml;stermektedir ki feminizm akımı, kadın v&uuml;cudunun tek boyutu &uuml;zerine odaklamış ve v&uuml;cudunun diğer alanlarından gafil kalmış ve onları zayi etmiştir. Kadınların bu akımlardan &ouml;nceki ve sonraki durumunun kısaca incelenmesi, feministlerin kendi itirafları ve Batı d&uuml;nyasında feminist akımını eleştiren d&uuml;ş&uuml;n&uuml;rlerin araştırmaları şuna tanılık etmektedir ki kadın mezk&ucirc;r alanlarda &ouml;zg&uuml;rl&uuml;klerine kavuştu ama onu kendi asıl fıtratlarına karşı yabancılaştırıldılar. Buda batı kadınını kimliksizleşmesine ve nihayette de bu durum onun ıstırabına neden olmuştur.</p>\r\n\r\n<p>\r\n	Feminist bir eleştirmen olan D.Tony.....ş&ouml;yle s&ouml;yler: &lt;&lt;G&uuml;n&uuml;m&uuml;zde g&ouml;z&uuml;ken oki; kadınlar sadece bağımsız olmuştur ancak duygusal a&ccedil;ıdan genellikle daha muhta&ccedil;, daha huzursuz, daha kırılgan, anne ve b&uuml;y&uuml;k annelerinden daha yanlız ve &ccedil;aresizdirler.[6]</p>\r\n\r\n<p>\r\n	&Ouml;nemli olan, kadının toplumdaki etkinliği onun cisimsel ve ruhi yapısını g&ouml;z &ouml;n&uuml;nde bulundurmak ve onun kerametini muhafaza ederek onun kendisine has kabiliyetleri geliştirmektir. Lakin feministler bu etkinliği kadının sadece fiziki olarak zuhur etmesinde g&ouml;r&uuml;rler. Bu şekilde kadın, batının bakış a&ccedil;ısında bireysel &ouml;zg&uuml;rl&uuml;klere rağmen sadece zahiri boyuttan dikkate alınmıştır. &Ouml;yle bir bakıştır ki, Batının g&uuml;n&uuml;m&uuml;zdeki kadınını &ccedil;aresizliğe du&ccedil;ar etmiş ve k&ouml;ks&uuml;zleştirilmiş duruma getirilmiştir.</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1]&nbsp; Kaimi,Ali, &#39;&#39;Hayat&eacute; Zindigiy&eacute; Zen Der Endiş&eacute;y&eacute; İslami&#39;&#39;, İran/Tahran, İntişarati-Emiri,1373 ş. , Birinci Baskı, s.41</p>\r\n\r\n<p>\r\n	[2] A.g.e.: s.42</p>\r\n\r\n<p>\r\n	[3] Masumi, Mesud, &#39;&#39;Feminizim Der Yek Nigah&#39;&#39;, İran/Kum, Muesseseyi-Amuz&eacute;şiyi-P&eacute;joh&eacute;şiyi-İmam Humeyni, 1387 ş. , s.19</p>\r\n\r\n<p>\r\n	[4]&nbsp; Tabatabai,Muhammed H&uuml;seyin, &#39;&#39;El&#39;mizan&#39;&#39;, &Ccedil;eviri:Muhammed Bakır Musevi Hemedani, İran/Kum,Defteri-İntişarati-İslami,1373 ş., c.2,s.379</p>\r\n\r\n<p>\r\n	[5]&nbsp; &#39;&#39;Feminizim Der Yek Nigah&#39;&#39;,&nbsp; s.26</p>\r\n\r\n<p>\r\n	[6]&nbsp; İslamlu, Naime, &#39;&#39;Zen Sitem&eacute; Tarihi-Sitem&eacute; Beraberi&#39;&#39;, İran/Tahran, Muessesey&eacute; Ferhengiy&eacute; Huneriy&eacute; Hayyir, 1389 ş. , Birinci Baskı, s.80</p>\r\n','G&uuml;n&uuml;m&uuml;zde kadınların &ouml;zg&uuml;rl&uuml;ğ&uuml; konusu batıda, en &ouml;nemli toplumsal meselelerden biri konumundadır. Kadın tarih boyunca erkek egemenliği altında olmuştur. Kadın her zaman, sosyal ve bireysel haklarının &ccedil;iğnendiği bir toplumda yaşamıştır. Hatta bazı toplumlarda ona, aşağılık bir yaratık olarak bakarlardı. Ancak aydınlanma d&ouml;neminde batılı kadınlar, batıdaki sosyal değişimlerle paralel bir şekilde &ouml;zg&uuml;rl&uuml;klerini ve erkeklerle eşit hale gelmelerini sağlamak amacıyla feminizm olarak nitelenen hareketler ve akımları meydana getirerek oy kullanma hakkı, d&uuml;ş&uuml;k yapma hakkı, her hangi bir gereklilik olmaksızın boşanma, mali bağımsızlık, cinsel &ouml;zg&uuml;rl&uuml;k ve siyasi, ictimai ve ekonomik alanlarda geniş katılım sağlamak gibi pek &ccedil;ok alanda &ouml;zg&uuml;rl&uuml;klerini elde ettiler. &Ouml;nemli olan kadının cismi, ruhi &ouml;zelliklerini ve inasani kerametini g&ouml;z &ouml;n&uuml;nde tutup kendisine &ouml;zg&uuml; kabiliyetlerine dikkate alıp vurguda bulunarak onun toplumdaki etkinliğini artırmaktır. Ancak batı d&uuml;nyası bu etkin katılımı, sadece kadının fiziki olarak zuhur etmesine m&uuml;nhasır kılmaktadır. B&ouml;ylelikle kadın, batının bakış a&ccedil;ısında bireysel &ouml;zg&uuml;rl&uuml;klere rağmen tek boyuttan yani zahiri boyuttan ele alındı. Buda batının g&uuml;n&uuml;m&uuml;zdeki kadınını aciz ve perişan etmiştir.','&nbsp;Kadın haklarını savunma meselesi g&uuml;n&uuml;m&uuml;z insanın &ouml;nemli uğraşılarından biridir. Kadın haklarını savunmak uzun bir ge&ccedil;mişe sahip olsada ancak hala en &ouml;nemli bir toplumsal mesele olmaya devam etmektedir. B&uuml;t&uuml;n bireysel ve toplumsal alanlarda kadın ve erkek eşitliğini sağlama meselesi, aynı şekilde kadının toplumsal ve bireysel bağlardan &ouml;zg&uuml;rleşip kurtulması, kadın haklarını savunmanın etrafında d&ouml;nd&uuml;ğ&uuml; genel ekseni oluşturmaktadır. &Ouml;ncelikle g&uuml;n&uuml;m&uuml;zde feminizm adıyla batıda ortaya &ccedil;ıkan kadın haklarını savunan akımların incelenmesi ve ardından insaflı bir şekilde kadının batıdaki &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml;n incelenmesi gerektiği g&ouml;z&uuml;kmektedir.\r\n\r\n\r\n	D&uuml;nyada kadın ve erkek sayısı s&uuml;rekli eşit olmuş hatta bazen kadın sayısı daha &ccedil;ok olmuştur. Ancak kadın tarih boyunca erkek eğemenliğinde kalmış ve s&uuml;rekli bireysel ve toplumsal haklarının &ccedil;iğnendiği bir toplumda yaşaya gelmiştir. Hatta bazı toplumlarda sadece erkeğe hizmet etmek i&ccedil;in var edilen aşağılık bir varlık olarak g&ouml;r&uuml;nmekteydi. Kendi devrinin medeniyetleri arasında en kapsamlı ve en parlak bir medeniyete sahip olmuş olan antik Yunan&#39;daki kadınların durumu, ilerlemiş uygarlıyla uyuşacak bir yanı yoktu.&nbsp; Eski Yunanlılar kadını, şehvetleri dindiren ve doğurgan bir unsur olarak bilirlerdi. Kadın hi&ccedil; bir s&uuml;rette erkeğin hayat ortağı sayılmazdı. Zira onun insandaki k&acirc;mil yetileri taşıdığını kabul etmezlerdi ve kadını, sorunların ve şekavetlerin kaynağı bilirlerdi. Kadın, yaşamın b&uuml;t&uuml;n boyutlarında sefil ve aşağılanmıştı. İnsanın &ouml;l&uuml;ms&uuml;z ruhunu taşımıyordu. Bu nedenle eşinin &ouml;l&uuml;m&uuml;nden sonra yaşama hakkı yoktu. Kadın Yunanlıların nazarında şeytanın doğurduğu ve pak olunmaz bir varlıktı. Erkeğe hizmet ve onun cinsel g&uuml;d&uuml;lerini doyurma ve irza etme dışında hi&ccedil;bir işe m&uuml;dahale etme hakkına sahip değildi&rdquo; [1]\r\n\r\n\r\n	&ldquo;Antik Roma devrinde de kadının &ccedil;ehresi matlup bir duruma sahip değildi. Kadın, şeytanın mazharı ve sembol&uuml; olarak algılanırdı. İctimai ve ailevi konumu g&ouml;rmezlikten gelinirdi. Şeytanın k&acirc;mil mazharı ve rahatsız edici ruhların bir t&uuml;r&uuml; sayılırdı. Akılları ve beyinleri saptırandı. Bu y&uuml;zden kadına eziyet etmekten &ccedil;ekinmezlerdi. G&uuml;lmek ve konuşmak ona yasaktı. Romalı kadınlar ger&ccedil;ek itibariyle şahıslar sayılmazlardı. Bilakis eşyadan sayılıyorlardı (mahiyetinde yaşadıkları kimselerin) &ouml;l&uuml;m&uuml;nden sonra onlarda (&ouml;l&uuml;n&uuml;n malı gibi) tıpkı eşyası gibi miras alınırlardı.&rdquo;[2]\r\n\r\n\r\n	Bu bakış, batı tarihi boyunca ta batı insanının uyanış asra dek; yani R&ouml;nesans d&ouml;nemine kadar devam etti. Bu bakış diğer toplumlarda da bazı farklılıklar ile birlikte h&uuml;k&uuml;m s&uuml;rd&uuml;rmekteydi ve kadın, m&uuml;lkiyet hakkı, miras alma, sosyal haklar ve benzeri pek &ccedil;ok haklardan mahrum bırakılmıştı.\r\n\r\n\r\n	&Ouml;rneğin Hindistan&#39;da kadın k&ouml;t&uuml;l&uuml;k sa&ccedil;an, erkeği ifsada g&ouml;t&uuml;ren bir varlık olarak algılanırdı. Bazı Avusturalya kabilelerinde kadınlar k&ouml;kten insan bile sayılmazlardı.[3] Mısır&#39;da, &Ccedil;in&#39;de, Afrika&#39;da ve d&uuml;nyanın diğer b&ouml;lgelerinde de kadınlar ictimai haklardan mahrumdu ve hizmet&ccedil;i unvanıyla erkeklerin emri altındaydılar.\r\n\r\n\r\n	Allame Tabatabai eski kavimlerde kadının durumu hakkında ş&ouml;yle yazar: &ldquo;B&uuml;t&uuml;n bu &uuml;mmetler arasındaki ortak nokta; kadın her t&uuml;rl&uuml; h&uuml;rriyetinden, &ouml;zg&uuml;rl&uuml;ğ&uuml;nden ve bağımsızlığında yoksun bırakılmış olmasıydı. Ne iradesinde bir &ouml;zneliği var idi ne de amellerinde. Yaşamının t&uuml;m durumları kaymumiyet ve egemenlik altına alınmıştı. Yaptığı hi&ccedil; bir işin tek başına bir ge&ccedil;erliliği ve yaptırım g&uuml;c&uuml; yoktu. Hi&ccedil; bir ictimai meseleye mudahil olma hakkına sahip değildi. (Ne h&uuml;k&uuml;mette, ne yargıda ve ne de başka bir konuda). B&ouml;yleli bir konuma sahip olan kadının uhdesine y&uuml;klenmiş olan g&ouml;revler neydi? Bir de ona bakalım şimdi; ilkin bilin ki erkeğin uhdesinde b&uuml;t&uuml;n g&ouml;revler kadının da uhdesindeydi. Para kazanmaktan tutun ta odun kırma ve ziraata kadar. İkinci olarak; b&uuml;t&uuml;n bu işlerin yanı sıra ev ve &ccedil;ocuk işleri de kadının g&ouml;revleri arasında ve erkeğin s&ouml;ylediklerine ve istediklerine uymakla da m&uuml;kellef idi&rdquo;. [4]\r\n\r\n\r\n	İslam&#39;ın &ccedil;ıkışıyla, gelişmiş ve ilerlemiş kadın hakları beyannamesinin iblağıyla birlikte kadını tahkir eden ve kimliğini aşağılayan ortam kırılmaya başladı ve m&uuml;sl&uuml;manlar, kadına saygı g&ouml;stermekle ve hukukuna riayet etmekle m&uuml;kellef kılındılar. Aksi halde sorgulanacak ve bazı durumlarda cezaya &ccedil;arptırılacaktı. Bununla birlikte batıda orta &ccedil;ağ d&ouml;neminde hatta aydınlık d&ouml;neminde de kadın uygunsuz bir durumdaydı; enva&#39;i &ccedil;eşit haksızlıklar ona, sırf kadın olması nedeniyle reva g&ouml;r&uuml;l&uuml;yordu. Kadın evlilikte, eğitimde, oy kollanmada, toplumsal kararların alınmasında ve hatta m&uuml;lkiyet edinme hakkı gibi pek &ccedil;ok sahada haklarından mahrum bırakılmıştı. Batının aydınlık d&ouml;neminde 1789 yılında Fransa&#39;da insan hakları bildirgesi onaylanmıştı. Bu bildirgede kandın hakları vaya kadınların erkeklerle eşitliği konusunda tek c&uuml;mle dahi s&ouml;ylenmemişti.[5]\r\n\r\n\r\n	D&uuml;ş&uuml;n&uuml;rlerin nezdinde dahi sığınacak bir yeri olmayan kadın b&ouml;yle zalimane bir durumda, toplumun gelişmesiyle birlikte elinden alınan haklarını araması doğaldır. Bir insan olarak tabii haklarından yararlanması onun hakkıydı.\r\n\r\n\r\n	Batıdaki değişimlerin hız kazanmasıyla birlikte kadınlar da harekete ge&ccedil;ti ve bu doğrultuda &ldquo;feminizm&rdquo; unvanıyla bilinen kadın haklarını savunan akımlar şekillendi. Bu değişimler Batı felsefesinin ilkeleri esasınca şekillendi. İnsan isteği olan h&uuml;manizm veya insan mihverliliği asıl karar kılınmış ve d&uuml;nyayı onarma ve d&uuml;nyevileşme, din ile d&uuml;nya alanlarını bir birinden ayırıp dini insanın farklı alanlarından uzaklaştırma anlamına gelen sek&uuml;ler ilkesi ve birey kendi cismine sahip ve kendisi kendi hakkında karar alır anlamında olan liberal ilkeleri &uuml;zerinde bina edilmiştir\r\n\r\n\r\n	Kadınlar erkeklerle eşit hakları elde etmek i&ccedil;in, bu felsefi temellere dayanarak feminist hareketleri başlattılar. Onlar &ouml;zg&uuml;rl&uuml;k ve eşitlik i&ccedil;in m&uuml;cadale ediyordu. Ancak bununla baraber farklı d&uuml;ş&uuml;ncelere sahibtirler ve hatta bazı guruplar birbirlerini kabul etmezler. Bu y&uuml;zden feminist akımlar değişik guruplara ayrılmışlardır. Amacları daha iyi anlaşılması i&ccedil;in kısaca bazı feminist gurupların adı ve &ccedil;ıkış gayesine değineceğiz.\r\n	1- Liberal Feminizm\r\n\r\n\r\n	Feminist akımlarınların en b&uuml;y&uuml;ğ&uuml;n&uuml; ve en eskisini oluşturan bu akım, erkek kadın haklarının eşitliğini kanunların, toplumsal ve siyasi yapının islah edilmesi yoluyla sağlanması gerektiğine inanır. Bu akımı temsil edenlere g&ouml;re, edebiyat alanında &ccedil;eşitli programlar geliştirilip uygulanarak ataerkil kelimeler ve ibareler kaldırılmalı ve toplumsal kurumlar ve geleneklerden &ouml;nce kadınların bireysel bağımsızlığı korunmalıdır. Bu gurup, her ne kadar aile yapısına bir&ccedil;ok eleştiri y&ouml;neltmiş olsada ancak aileyi korumaktan yanadır.\r\n\r\n\r\n	2-Marksist Feminizim\r\n\r\n\r\n	Bu akıma g&ouml;re kadınların ezilmişliğinin temel etkeni, kadını erkeğe bağlı kılan ve ataerkil olan &ouml;zel m&uuml;lkiyet ve sermayedarlık gibi iktisadi ilişkilerde yatmaktadır. Bu gurup keskin bir şekilde toplumda aile kurulmasına karşı &ccedil;ıkar ve kadının &ouml;zg&uuml;rce kamu alanlarına katılabilmesi i&ccedil;in lokantaları ve anaokullarını kadının evdeki işinin yerini almasını &ouml;nerirler. Ancak yeni Marksistler, ailenin m&uuml;sbet y&ouml;nleri &uuml;zerinde vurgu yaparlar.\r\n\r\n\r\n	3-Radikal Feminizim\r\n\r\n\r\n	Bu akıma g&ouml;re kadının aşağılanmışlığı başta olmak &uuml;zere b&uuml;t&uuml;n toplumsal &ccedil;arpıklıkların, uyumsuzlukların kaynağı ataerkil k&uuml;lt&uuml;r ve erkeklerin zulm&uuml;d&uuml;r. Bu akımın kanısına g&ouml;re nik&acirc;h, kadıların zincire vurulması i&ccedil;in erkekler tarafından icat edilmiş bir ara&ccedil;tır. Evlilik kadının esaretinin mesajı olarak algılanır. Radikal feministler cenin d&uuml;ş&uuml;rmenin kanunlaşması i&ccedil;in &ccedil;ok ciddi &ccedil;abalar verdiler. Neslin korunması i&ccedil;inde geleneksel nesil t&uuml;retme tarzının değişmesi gerektiğini, hatta yapay d&ouml;llenme yoluyla ve insanı labratuvarlarda ve suni ortamlarda yetiştirerek kadınları hamilelik ve doğum gibi sorunlardan kurtarmak gerektiği kanısındalar.\r\n\r\n\r\n	4- Sosyalist Feminizim\r\n\r\n\r\n	Sosyalist feministler kadınların ezilmişliğini bir taraftan cinsiyet&ccedil;i ve erkek egemen olan d&uuml;zenden kaynaklandığını s&ouml;ylerken diğer taraftan kapitalist sisteme bağlamışlardır. Bu gurupta evlilik i&ccedil;in doğal bir kaynağın varlığını kabul etmez ve evliliği yapay bir olgu sayar. Ama karşı gelmeyi de gerekli g&ouml;rmez. Bunlara g&ouml;re kadınların &ouml;zg&uuml;rleşmesi yolunda cinsiyet ve sınıfsal m&uuml;cadele ka&ccedil;ınılmaz bir zarurettir.\r\n\r\n\r\n	5-Post Modern Feminizim\r\n\r\n\r\n	Feminist eğilimlerin yaşadığı ifrat ve tefritler, post modern feminizim adıyla bilinen akımın ortaya &ccedil;ıkışına neden oldu. G&ouml;recelik ve her t&uuml;rl&uuml; basmakalıp ve sabit inanca karşı gelmek bu akımın bariz &ouml;zelliklerinden biridir. Bu akımın temsilcilerine g&ouml;re kadınların ezilmişliğinde payı olan etkenler din, coğrafya, k&uuml;lt&uuml;r t&uuml;r&uuml;ne vs. bağlı olarak farklılık g&ouml;sterir. Bu etkenleri a&ccedil;ığa &ccedil;ıkarmak i&ccedil;in b&ouml;lgesel analizler yapmak gerekmektedir.\r\n\r\n\r\n	Batı d&uuml;nyasında kadının kazandıkları, y&uuml;zeysel olarak son derece şaşırtıcıdır. Feminist akımların hasılı, pek &ccedil;ok kazanımı olmuştur.Burada ortaya &ccedil;ıkan temel soru şudur; kadın, bunca bireysel ve toplumsal &ouml;zg&uuml;rl&uuml;klerden sonra ve hali hazırda &uuml;zerinde durduğu konum itibariyle acaba insani kerametini ve onurunu koruyabilmiş midir? Diğer bir tabirle g&uuml;n&uuml;m&uuml;zdeki batı kadını huzura kavuşmuş mu? Yoksa ızdırap ve huzursuzluk i&ccedil;inde hayatına devam ediyor?\r\n\r\n\r\n	Elcevap;\r\n\r\n\r\n	Uzun bir m&uuml;cadeleden sonra kadının batıda &ouml;zg&uuml;rleşmesinin hasılı şundan ibarettir; oy kollanma hakkı, cenin d&uuml;ş&uuml;rme hakkı, gerek&ccedil;e olmaksızın boşama hakkı, ekonomik bağımsızlık, cinsel &ouml;zg&uuml;rl&uuml;k, kadınların siyaset, toplum ve iktisat sahalarına geniş katılım sağlanması, evlilik yaşının yukarıya &ccedil;ıkması,evlenmeden yaşamını s&uuml;rd&uuml;renlerin artması, aile kurumunun &ccedil;&ouml;kmesi, boşanmanın artış g&ouml;stermesi, kadın erkek arasında kavgacı duyguların k&ouml;r&uuml;klenmesi, kadınsallığın tahribi ve kadınlarda meydana gelen kimlik sorunu, erkekliğin zayıflatılması, &ouml;zel ile kamusal (ev ve toplum) alan arasındaki sınırın kaldırılması, eş cinselliğin reva&ccedil; bulması, erkeklerin kadınlaşması ve nihayet kadınlarda cismen ve ruhen t&uuml;rl&uuml; hastalıkların artması ve d&uuml;ş&uuml;k yaptırma, fuhuş ve.... yoluyla kadınların kapitalistlerin &ccedil;ıkarlarına hizmet y&ouml;n&uuml;nde ara&ccedil; haline gelmeleri.\r\n\r\n\r\n	Bu sonu&ccedil;lar şunu g&ouml;stermektedir ki feminizm akımı, kadın v&uuml;cudunun tek boyutu &uuml;zerine odaklamış ve v&uuml;cudunun diğer alanlarından gafil kalmış ve onları zayi etmiştir. Kadınların bu akımlardan &ouml;nceki ve sonraki durumunun kısaca incelenmesi, feministlerin kendi itirafları ve Batı d&uuml;nyasında feminist akımını eleştiren d&uuml;ş&uuml;n&uuml;rlerin araştırmaları şuna tanılık etmektedir ki kadın mezk&ucirc;r alanlarda &ouml;zg&uuml;rl&uuml;klerine kavuştu ama onu kendi asıl fıtratlarına karşı yabancılaştırıldılar. Buda batı kadınını kimliksizleşmesine ve nihayette de bu durum onun ıstırabına neden olmuştur.\r\n\r\n\r\n	Feminist bir eleştirmen olan D.Tony.....ş&ouml;yle s&ouml;yler: &lt;&lt;G&uuml;n&uuml;m&uuml;zde g&ouml;z&uuml;ken oki; kadınlar sadece bağımsız olmuştur ancak duygusal a&ccedil;ıdan genellikle daha muhta&ccedil;, daha huzursuz, daha kırılgan, anne ve b&uuml;y&uuml;k annelerinden daha yanlız ve &ccedil;aresizdirler.[6]\r\n\r\n\r\n	&Ouml;nemli olan, kadının toplumdaki etkinliği onun cisimsel ve ruhi yapısını g&ouml;z &ouml;n&uuml;nde bulundurmak ve onun kerametini muhafaza ederek onun kendisine has kabiliyetleri geliştirmektir. Lakin feministler bu etkinliği kadının sadece fiziki olarak zuhur etmesinde g&ouml;r&uuml;rler. Bu şekilde kadın, batının bakış a&ccedil;ısında bireysel &ouml;zg&uuml;rl&uuml;klere rağmen sadece zahiri boyuttan dikkate alınmıştır. &Ouml;yle bir bakıştır ki, Batının g&uuml;n&uuml;m&uuml;zdeki kadınını &ccedil;aresizliğe du&ccedil;ar etmiş ve k&ouml;ks&uuml;zleştirilmiş duruma getirilmiştir.\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1]&nbsp; Kaimi,Ali, &#39;&#39;Hayat&eacute; Zindigiy&eacute; Zen Der Endiş&eacute;y&eacute; İslami&#39;&#39;, İran/Tahran, İntişarati-Emiri,1373 ş. , Birinci Baskı, s.41\r\n\r\n\r\n	[2] A.g.e.: s.42\r\n\r\n\r\n	[3] Masumi, Mesud, &#39;&#39;Feminizim Der Yek Nigah&#39;&#39;, İran/Kum, Muesseseyi-Amuz&eacute;şiyi-P&eacute;joh&eacute;şiyi-İmam Humeyni, 1387 ş. , s.19\r\n\r\n\r\n	[4]&nbsp; Tabatabai,Muhammed H&uuml;seyin, &#39;&#39;El&#39;mizan&#39;&#39;, &Ccedil;eviri:Muhammed Bakır Musevi Hemedani, İran/Kum,Defteri-İntişarati-İslami,1373 ş., c.2,s.379\r\n\r\n\r\n	[5]&nbsp; &#39;&#39;Feminizim Der Yek Nigah&#39;&#39;,&nbsp; s.26\r\n\r\n\r\n	[6]&nbsp; İslamlu, Naime, &#39;&#39;Zen Sitem&eacute; Tarihi-Sitem&eacute; Beraberi&#39;&#39;, İran/Tahran, Muessesey&eacute; Ferhengiy&eacute; Huneriy&eacute; Hayyir, 1389 ş. , Birinci Baskı, s.80'),(299,'tr296','<p>\r\n	<br />\r\n	&nbsp;Firavun, Asiye&#39;nin iman ettiğininin farkına vardıktan sonra defalarca onu uyardı ve ısrarla Musa&#39;nın (a) dininden d&ouml;nmesini ve onun Allah&#39;ından y&uuml;z &ccedil;evirmesini istiyor. Sonunda Firavun&#39;un emri &uuml;zrine ellerini ve ayaklarını &ccedil;ivilerle bağlayarak kızgın g&uuml;neşin &uuml;n&uuml;ne atıp g&ouml;ğs&uuml;n&uuml;n &uuml;zerine b&uuml;y&uuml;k bir taş koydular ta ki şahadet mertebesine nail oldu. Onun Hz. Asiye&rsquo;nin (s) kabri Mısırdadır.[i] Elimizdeki tarih kitaplarını inceledik ancak ka&ccedil; yaşında iken vefat ettiği hakkında bir bilgiye ulaşamadık.</p>\r\n\r\n<p>\r\n	İslami kaynakların dediğine g&ouml;re, kutsal kitabın aksine Hz.Meryem (s)-51 veya 63 yaşında- Hz. İsa (a) hayatta iken vefat etti. Hz. İsa&rsquo;nın (a) kendisi cenazesini yıkamıştı.[ii] Hz. Meryem&#39;in kabri Beytu&#39;l Mukaddes&#39;tedir.</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[i]&nbsp; Yakut Hamevi,Şehabeddin Ebu Abdullah Yakut b.Abdullah, &#39;&#39;Mu&#39;cemu&#39;l Buldan&#39;&#39;, L&uuml;bnan/Beyrut: Daru-Sadır, 1995 m., İkinci Baskı, c.5, s.142</p>\r\n\r\n<p>\r\n	[ii] Kuleyni, &#39;&#39;Kafi&#39;&#39;, İran/Tahran, Neşri-İslamiyye,1362ş. ,İkinci Baskı, c.1,s.459</p>\r\n\r\n<p>\r\n	Meclisi,Muhammed Bakr, &#39;&#39;Biharu&#39;l Envar&#39;&#39;, L&uuml;bnan/Beyrut, Muessesetu&#39;l Vefa, 1404k.,c.43, s.206</p>\r\n','<p>\r\n	<br />\r\n	&nbsp;Soru iki b&ouml;l&uuml;mden meydana geldiği i&ccedil;in cevabıda iki b&ouml;l&uuml;mde verilecek.</p>\r\n\r\n<p>\r\n	a) Hz. Meryem (s)</p>\r\n\r\n<p>\r\n	Hz. Meryem&#39;in (s) hayatı hakkında elimizde a&ccedil;ık ve net bilgiler yoktur dolayısıyla detaylı bir şekilde hayatı hakkında g&ouml;r&uuml;ş belirtilemez.</p>\r\n\r\n<p>\r\n	Kutsal kitabın a&ccedil;ık bir şekilde belirttiğine g&ouml;re, Hz. Meryem (s), Hz. İsa&#39;nın (a) vefatından sonra uzun bir s&uuml;re daha yaşamış ve oğlunun &ccedil;armıha gerilmesine tanık olmuştur.[1] Lakin kutsal kitabta s&ouml;ylenenlerin aksine islami kaynaklarda Hz. Meryem&#39;in (s) İsa (a) hayattayken vefat ettiği ve Hz. İsa&#39;nın (a) onun cenazesini yıkadığı[2] anlatılmaktadır. Hz. Meryem&#39;in (s) kabri Beytu&#39;l Mukaddes&#39;tedir.[3]</p>\r\n\r\n<p>\r\n	Hz. Meryem&#39;in ka&ccedil; yaşında vefat ettiği hususunda muhtelif g&ouml;r&uuml;şler &ouml;ne s&uuml;r&uuml;lm&uuml;şt&uuml;r. Bazılarına g&ouml;re 51 yaşında,[4] bazılarına g&ouml;rede 63 yaşında[5] vefat etmiştir. Vefat edişinin şekli hakkında sahih bir nakil elimizede yoktur.[6]</p>\r\n\r\n<p>\r\n	b) Hz. Asiye (s)</p>\r\n\r\n<p>\r\n	Firavun&#39;un eşi olan Asiye, sihirbazlar karşısında Musa&#39;nın (a)&nbsp; mucizesini g&ouml;rd&uuml;kten sonra kalbinin derinlikleri iman nuruyla aydınlandı ve o lahzadan itibaren Musa&#39;ya iman etti. Asiye (s) s&uuml;rekli iman edişini gizliyordu. Ancak Allah&#39;a iman etmek ve sevgi beslemek her zaman saklanabilinecek cinsten değildir. Firavun onun iman ettğini fark edince defalarca onu uyardı ve ısrarla Musa&#39;nın dininden ve Allah&#39;ından uzak durmasını istemişti. Ama o, istikamet i&ccedil;inde asla Firavun&#39;un isteğine teslim olmadı.</p>\r\n\r\n<p>\r\n	Sonunda Firavun&#39;un emriyle elleri ve ayakları zincirlerle bağlanıp kızgın g&uuml;neşin sıcağının altına atıldı ve g&ouml;ğs&uuml;n&uuml;n &uuml;zerine b&uuml;y&uuml;k bir taş konuldu. Hayatının son anlarını ge&ccedil;irirken okuduğu dua şuydu: &#39;&#39; Allah&rsquo;ım! Benim i&ccedil;in cennette kendi indinde bir ev inşa et. Beni Firavun&#39;dan ve yaptıklarından ve bu zalim kavimden kurtar.&#39;&#39;[7] Allah&#39;da bu fedak&acirc;r, her şeyi g&ouml;zden &ccedil;ıkaran m&uuml;mine kadının duasını kabul etti ve onu Meryem gibi d&uuml;nyanın en dek&ccedil;in kadınlarından kıldı.[8]</p>\r\n\r\n<p>\r\n	Hz.Asiye&#39;nin (s) mazarı Mısır&#39;dadır.[9] Ancak onun hangi yaşta vefat ettiği hakkıda, ilgili tarih kaynaklarında bir bilgi bulamadık.</p>\r\n\r\n<p>\r\n	Hz. Meryem ve Hz. Asiye&#39;nin (s) şahsiyetleri hakkında daha fazla bilgi edinmek i&ccedil;in aşağıdaki indekslere bakabilirsiniz.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; &#39;&#39; Seyyideyi-Zenan&eacute; Alem Fatima Ve Meryem (s)Soru 23558 (Site: 13742)<br />\r\n	&nbsp;&nbsp;&nbsp; &#39;&#39;Hz.Zeynep Ve Zenan&eacute; Berter&eacute; Alem&#39;&#39;Soru 15669 (Site: 15401)<br />\r\n	&nbsp;&nbsp;&nbsp; &#39;&#39; Makamı-Hz.Meryem (s)Soru 6591(Site:8306)</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Yuhanna İnicili;19,25</p>\r\n\r\n<p>\r\n	[2] &#39;&#39; Kafi&#39;&#39; , c.1, s.459,&nbsp; &#39;&#39;Biharu&#39;l Envar&#39;&#39;,c.43, s.206</p>\r\n\r\n<p>\r\n	[3]&nbsp; İbnu&#39;l Fakih, Ebu Abdullah Ahmed b.Muhammed b.İshak, &#39;&#39;El&#39;buldan&#39;&#39;, Tahkik: Yusuf El&#39;hadi, L&uuml;bnan/Beyrut, Alemu&#39;l Kutup, Birinci Baskı, s.146</p>\r\n\r\n<p>\r\n	[4] İbni Esir, &#39;&#39;El&#39;kamil Fi-Ttarih&#39;&#39;,L&uuml;bnan/Beyrut, Daru-Sadır,1389k. , c.1, s.307</p>\r\n\r\n<p>\r\n	[5]&nbsp; &#39;&#39;Nasihu-Ttavarih&#39;&#39;, Hz.İsa&#39;yı (a) konu eden cild, s.113</p>\r\n\r\n<p>\r\n	[6]&nbsp;&nbsp; &Ouml;rneğin denilir ki; bir g&uuml;n Hz. Meryem sahraya &ccedil;ıkmıştı. Bir dağın eteğinde yoğun d&uuml;şm&uuml;ş ve yatmıştı. Bir daha da kalkmamış ve hayata g&ouml;zlerini kapamıştı. Allah tarafından cennet hurileri gelip onu yıkamış ve beyaz bir par&ccedil;ayı &uuml;zerine &ccedil;ekmişlerdi. İsa (a) geldiğinde onu yatmış ve &uuml;zerine beyaz bir par&ccedil;a &ccedil;ekilmiş halde g&ouml;r&uuml;yor. Onu uyandırmaya kıyamayıp bir m&uuml;ddet etrafı gezmiş. Vakit ge&ccedil;ti ve annesinin iftar ve namaz zamanı gelmişti. Yavaş&ccedil;a onu &ccedil;ağırdı cevap almadı. Yakınına gidip y&uuml;ksek sesle &ccedil;ağırdı, yine cevap alamayınca &uuml;zerinden beyaz par&ccedil;ayı araladı ve annesinin vefat ettiğini g&ouml;rd&uuml;. H&uuml;z&uuml;n ve g&ouml;zyaşları i&ccedil;inde annesini kaldırıp getirdi ve Beytu&#39;l Mukaddes&#39;te toprağa verdi.( &#39;&#39;Kısasu&#39;l Enbiya&#39;&#39;, H&uuml;seyin İmad Zade, Neşri-İslam,1388ş.). Bu anlatılanlarının bir kısmı, Hz.İsa&#39;nın (a) annesinin cenazesini yıkadığını serahaten ifade eden hadisler &ccedil;elişmektedir.</p>\r\n\r\n<p>\r\n	[7] Tahrim; 11</p>\r\n\r\n<p>\r\n	[8]&nbsp; &#39;&#39;Biharu&#39;l Envar&#39;&#39;, c.13, s.164-165,&nbsp; &#39;&#39;El&#39;kamil Fi-Ttarih&#39;&#39;, c.1, s.183-185</p>\r\n\r\n<p>\r\n	[9]&nbsp; Yakut Hamevi, Şehabeddin Ebu Abdullah Yakut b.Abdullah, &#39;&#39;Mu&#39;cemu&#39;l Buldan&#39;&#39;, c.5,s.142</p>\r\n','&nbsp;Firavun, Asiye&#39;nin iman ettiğininin farkına vardıktan sonra defalarca onu uyardı ve ısrarla Musa&#39;nın (a) dininden d&ouml;nmesini ve onun Allah&#39;ından y&uuml;z &ccedil;evirmesini istiyor. Sonunda Firavun&#39;un emri &uuml;zrine ellerini ve ayaklarını &ccedil;ivilerle bağlayarak kızgın g&uuml;neşin &uuml;n&uuml;ne atıp g&ouml;ğs&uuml;n&uuml;n &uuml;zerine b&uuml;y&uuml;k bir taş koydular ta ki şahadet mertebesine nail oldu. Onun Hz. Asiye&rsquo;nin (s) kabri Mısırdadır.[i] Elimizdeki tarih kitaplarını inceledik ancak ka&ccedil; yaşında iken vefat ettiği hakkında bir bilgiye ulaşamadık.\r\n\r\n\r\n	İslami kaynakların dediğine g&ouml;re, kutsal kitabın aksine Hz.Meryem (s)-51 veya 63 yaşında- Hz. İsa (a) hayatta iken vefat etti. Hz. İsa&rsquo;nın (a) kendisi cenazesini yıkamıştı.[ii] Hz. Meryem&#39;in kabri Beytu&#39;l Mukaddes&#39;tedir.\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[i]&nbsp; Yakut Hamevi,Şehabeddin Ebu Abdullah Yakut b.Abdullah, &#39;&#39;Mu&#39;cemu&#39;l Buldan&#39;&#39;, L&uuml;bnan/Beyrut: Daru-Sadır, 1995 m., İkinci Baskı, c.5, s.142\r\n\r\n\r\n	[ii] Kuleyni, &#39;&#39;Kafi&#39;&#39;, İran/Tahran, Neşri-İslamiyye,1362ş. ,İkinci Baskı, c.1,s.459\r\n\r\n\r\n	Meclisi,Muhammed Bakr, &#39;&#39;Biharu&#39;l Envar&#39;&#39;, L&uuml;bnan/Beyrut, Muessesetu&#39;l Vefa, 1404k.,c.43, s.206','&nbsp;Soru iki b&ouml;l&uuml;mden meydana geldiği i&ccedil;in cevabıda iki b&ouml;l&uuml;mde verilecek.\r\n\r\n\r\n	a) Hz. Meryem (s)\r\n\r\n\r\n	Hz. Meryem&#39;in (s) hayatı hakkında elimizde a&ccedil;ık ve net bilgiler yoktur dolayısıyla detaylı bir şekilde hayatı hakkında g&ouml;r&uuml;ş belirtilemez.\r\n\r\n\r\n	Kutsal kitabın a&ccedil;ık bir şekilde belirttiğine g&ouml;re, Hz. Meryem (s), Hz. İsa&#39;nın (a) vefatından sonra uzun bir s&uuml;re daha yaşamış ve oğlunun &ccedil;armıha gerilmesine tanık olmuştur.[1] Lakin kutsal kitabta s&ouml;ylenenlerin aksine islami kaynaklarda Hz. Meryem&#39;in (s) İsa (a) hayattayken vefat ettiği ve Hz. İsa&#39;nın (a) onun cenazesini yıkadığı[2] anlatılmaktadır. Hz. Meryem&#39;in (s) kabri Beytu&#39;l Mukaddes&#39;tedir.[3]\r\n\r\n\r\n	Hz. Meryem&#39;in ka&ccedil; yaşında vefat ettiği hususunda muhtelif g&ouml;r&uuml;şler &ouml;ne s&uuml;r&uuml;lm&uuml;şt&uuml;r. Bazılarına g&ouml;re 51 yaşında,[4] bazılarına g&ouml;rede 63 yaşında[5] vefat etmiştir. Vefat edişinin şekli hakkında sahih bir nakil elimizede yoktur.[6]\r\n\r\n\r\n	b) Hz. Asiye (s)\r\n\r\n\r\n	Firavun&#39;un eşi olan Asiye, sihirbazlar karşısında Musa&#39;nın (a)&nbsp; mucizesini g&ouml;rd&uuml;kten sonra kalbinin derinlikleri iman nuruyla aydınlandı ve o lahzadan itibaren Musa&#39;ya iman etti. Asiye (s) s&uuml;rekli iman edişini gizliyordu. Ancak Allah&#39;a iman etmek ve sevgi beslemek her zaman saklanabilinecek cinsten değildir. Firavun onun iman ettğini fark edince defalarca onu uyardı ve ısrarla Musa&#39;nın dininden ve Allah&#39;ından uzak durmasını istemişti. Ama o, istikamet i&ccedil;inde asla Firavun&#39;un isteğine teslim olmadı.\r\n\r\n\r\n	Sonunda Firavun&#39;un emriyle elleri ve ayakları zincirlerle bağlanıp kızgın g&uuml;neşin sıcağının altına atıldı ve g&ouml;ğs&uuml;n&uuml;n &uuml;zerine b&uuml;y&uuml;k bir taş konuldu. Hayatının son anlarını ge&ccedil;irirken okuduğu dua şuydu: &#39;&#39; Allah&rsquo;ım! Benim i&ccedil;in cennette kendi indinde bir ev inşa et. Beni Firavun&#39;dan ve yaptıklarından ve bu zalim kavimden kurtar.&#39;&#39;[7] Allah&#39;da bu fedak&acirc;r, her şeyi g&ouml;zden &ccedil;ıkaran m&uuml;mine kadının duasını kabul etti ve onu Meryem gibi d&uuml;nyanın en dek&ccedil;in kadınlarından kıldı.[8]\r\n\r\n\r\n	Hz.Asiye&#39;nin (s) mazarı Mısır&#39;dadır.[9] Ancak onun hangi yaşta vefat ettiği hakkıda, ilgili tarih kaynaklarında bir bilgi bulamadık.\r\n\r\n\r\n	Hz. Meryem ve Hz. Asiye&#39;nin (s) şahsiyetleri hakkında daha fazla bilgi edinmek i&ccedil;in aşağıdaki indekslere bakabilirsiniz.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; &#39;&#39; Seyyideyi-Zenan&eacute; Alem Fatima Ve Meryem (s)Soru 23558 (Site: 13742)\r\n	&nbsp;&nbsp;&nbsp; &#39;&#39;Hz.Zeynep Ve Zenan&eacute; Berter&eacute; Alem&#39;&#39;Soru 15669 (Site: 15401)\r\n	&nbsp;&nbsp;&nbsp; &#39;&#39; Makamı-Hz.Meryem (s)Soru 6591(Site:8306)\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Yuhanna İnicili;19,25\r\n\r\n\r\n	[2] &#39;&#39; Kafi&#39;&#39; , c.1, s.459,&nbsp; &#39;&#39;Biharu&#39;l Envar&#39;&#39;,c.43, s.206\r\n\r\n\r\n	[3]&nbsp; İbnu&#39;l Fakih, Ebu Abdullah Ahmed b.Muhammed b.İshak, &#39;&#39;El&#39;buldan&#39;&#39;, Tahkik: Yusuf El&#39;hadi, L&uuml;bnan/Beyrut, Alemu&#39;l Kutup, Birinci Baskı, s.146\r\n\r\n\r\n	[4] İbni Esir, &#39;&#39;El&#39;kamil Fi-Ttarih&#39;&#39;,L&uuml;bnan/Beyrut, Daru-Sadır,1389k. , c.1, s.307\r\n\r\n\r\n	[5]&nbsp; &#39;&#39;Nasihu-Ttavarih&#39;&#39;, Hz.İsa&#39;yı (a) konu eden cild, s.113\r\n\r\n\r\n	[6]&nbsp;&nbsp; &Ouml;rneğin denilir ki; bir g&uuml;n Hz. Meryem sahraya &ccedil;ıkmıştı. Bir dağın eteğinde yoğun d&uuml;şm&uuml;ş ve yatmıştı. Bir daha da kalkmamış ve hayata g&ouml;zlerini kapamıştı. Allah tarafından cennet hurileri gelip onu yıkamış ve beyaz bir par&ccedil;ayı &uuml;zerine &ccedil;ekmişlerdi. İsa (a) geldiğinde onu yatmış ve &uuml;zerine beyaz bir par&ccedil;a &ccedil;ekilmiş halde g&ouml;r&uuml;yor. Onu uyandırmaya kıyamayıp bir m&uuml;ddet etrafı gezmiş. Vakit ge&ccedil;ti ve annesinin iftar ve namaz zamanı gelmişti. Yavaş&ccedil;a onu &ccedil;ağırdı cevap almadı. Yakınına gidip y&uuml;ksek sesle &ccedil;ağırdı, yine cevap alamayınca &uuml;zerinden beyaz par&ccedil;ayı araladı ve annesinin vefat ettiğini g&ouml;rd&uuml;. H&uuml;z&uuml;n ve g&ouml;zyaşları i&ccedil;inde annesini kaldırıp getirdi ve Beytu&#39;l Mukaddes&#39;te toprağa verdi.( &#39;&#39;Kısasu&#39;l Enbiya&#39;&#39;, H&uuml;seyin İmad Zade, Neşri-İslam,1388ş.). Bu anlatılanlarının bir kısmı, Hz.İsa&#39;nın (a) annesinin cenazesini yıkadığını serahaten ifade eden hadisler &ccedil;elişmektedir.\r\n\r\n\r\n	[7] Tahrim; 11\r\n\r\n\r\n	[8]&nbsp; &#39;&#39;Biharu&#39;l Envar&#39;&#39;, c.13, s.164-165,&nbsp; &#39;&#39;El&#39;kamil Fi-Ttarih&#39;&#39;, c.1, s.183-185\r\n\r\n\r\n	[9]&nbsp; Yakut Hamevi, Şehabeddin Ebu Abdullah Yakut b.Abdullah, &#39;&#39;Mu&#39;cemu&#39;l Buldan&#39;&#39;, c.5,s.142'),(300,'tr295','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İlk &ouml;nce şunu hatırlatmamız gerekmektedir ki; İslam dini ve tahrif olmamış diğer semavi dinler arasındaki asli benzerlik, yery&uuml;z&uuml;nde tevhidin istikrarı ve Allah&rsquo;a ibadet etme ve insanların kulluktan uzaklaştırma ve Allah&rsquo;tan başkasına ibadet etmektir; Nitekim Kur&rsquo;an&rsquo;-ı Kerim&rsquo;de ş&ouml;yle buyurmaktadır: &ldquo;<em>Andolsun biz, her &uuml;mmete, &ldquo;Allah&rsquo;a kulluk edin, t&acirc;ğ&ucirc;ttan ka&ccedil;ının&rdquo; diye peygamber g&ouml;nderdik.</em>&rdquo; Eğer benzer olan tek bu benzerliği nazara alırsak, hatta tevhit ve sadece bir olana tapma nidasında olan İsa (a.s) ve Musa (a.s) gibi Peygamberlerin her t&uuml;rl&uuml; tahriften uzak usul&uuml; evvel&icirc;si ile Hıristiyanlık ve Yahudilik dini bile dini olmayan mektep ve ayinlere g&ouml;re imtiyaz sahibidirler. Her ne kadar her asırda bu ilahi dinlerin taraftarları usul&uuml; evveliye ye itina g&ouml;stermeksizin Tevrat ve İncili tahrif etmeye el attılar ve sonu&ccedil; itibariyle de bu dinleri dini olmayan mekteplerle aynı yaptılar.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Dini nizam ve mekteplerin dini olmayanlardan en &ouml;nemli değer ve imtiyazı, insanın fıtratını uyandırma ve onda saklı olarak emanet bırakılan bil kuvve olan manevi kemallerin fiiliyata ulaşmasıdır. &nbsp;Başka bir tabirle insanda, sahih dini temel ve değerler esasınca &ldquo;idim&rdquo;den &ldquo;olma&rdquo;ya y&acirc;da bil kuvve vaziyetinden fiiliyata intikal etmede tedrici değişimin oluşmasına zemin hazırlamaktır.&nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;İlk &ouml;nce şunu hatırlatmamız gerekmektedir ki; İslam dini ve tahrif olmamış diğer semavi dinler arasındaki asli benzerlik, yery&uuml;z&uuml;nde tevhidi ve Allah&rsquo;a ibadet etmeyi yerleştirmek ve insanları başkalarının kulluğundan ve Allah&rsquo;tan başkasına ibadet etmekten kurtarmaktır. Nitekim Kur&rsquo;an&rsquo;-ı Kerim ş&ouml;yle buyurmaktadır: &ldquo;Andolsun biz, her &uuml;mmete, &ldquo;Allah&rsquo;a kulluk edin, t&acirc;ğ&ucirc;ttan ka&ccedil;ının&rdquo; diye peygamber g&ouml;nderdik.&rdquo;[1] Eğer Peygamberlerde bulunan &ouml;zellikleri nazara alırsak, hatta tevhit ve sadece bir olana tapma nidasında olan İsa (a.s) ve Musa (a.s) gibi Peygamberlerin her t&uuml;rl&uuml; tahriften uzak usul&uuml; evvel&icirc;si ile Hıristiyanlık ve Yahudilik dini bile dini olmayan mektep ve ayinlere g&ouml;re imtiyaz sahibidirler. Her ne kadar her asırda bu ilahi dinlerin taraftarları usul&uuml; evvel&icirc;ye ye itina g&ouml;stermeksizin Tevrat ve İncili tahrif etmeye el attılar ve sonu&ccedil; itibari ile de bu dinleri dini olmayan mekteplerle aynı hale getirdiler.</p>\r\n\r\n<p>\r\n	Ama ilahi dinler arasında, İslam dini b&uuml;t&uuml;n &ouml;ğretileri saadete ulaşmada b&uuml;t&uuml;n ferdi ve toplumsal boyutları kapsayan bir genelliğe sahiptir. İslam dininin kapsamlı olması onun sınırlarının genişliğinin g&ouml;stergesidir. İslam dininin camiiyeti, Allah tarafından nazil olma hedefiyle aynı y&ouml;ndedir ve dinin nazil olma hedefi de insanın yaratılış hedefidir; zira Allah insanı bir hedef doğrultusunda yarattığı i&ccedil;in kesinlikle h&uuml;k&uuml;m, ameli d&uuml;sturlar ve o hedefe ulaşmak i&ccedil;in gerekli maarifleri ona iblağ etmelidir. Allah-u Te&acirc;l&acirc; bu programları farklı d&ouml;nemlerde insanların ihtiyacı ve kapasitesi oranında g&ouml;ndermiş ve b&uuml;t&uuml;n o programları İslam adıyla, Hz Muhammed Mustafa (s.a.a) ve onun varisleri vasıtasıyla insanlığa sunmuştur.[2]</p>\r\n\r\n<p>\r\n	Netice itibari ile İslam mektep ve dini diğer ilahi dinlere g&ouml;re &uuml;st&uuml;nl&uuml;ğ&uuml; ve cami&rsquo;iyeti vardır. Ama genel anlamda İlahi din ve mekteplerin dini olmayan mektep ve ayinlerden (ki asil ve her t&uuml;rl&uuml; tahriften uzak semavi dinlerden hi&ccedil;birinin usul ve y&ouml;ntemlerine tabi olmamaktadırlar; &ouml;rneğin liberalizm gibi) esasi imtiyaz ve değerleri bulunmaktadır ki aşağıda imtiyaz ve farklılıkların bazılarına (k&uuml;lli surette) işaret edilecektir:</p>\r\n\r\n<p>\r\n	A. Hedeflerde Farklılık ve İmtiyaz</p>\r\n\r\n<p>\r\n	Yaşamları dini usul ve y&ouml;ntemlere dayalı olmayan mektep ve nizamlar, b&uuml;t&uuml;n dikkatlerini sadece &ldquo;d&uuml;nya&rdquo; ve &ldquo;h&uuml;manizmle&rdquo; sınırlandırmaktalar. Başka bir tabirle onların en esaslı hedefleri sadece insan ve toplumun d&uuml;nyevi ihtiya&ccedil;larının temin edilmesidir ve bu hedeften daha &ouml;te hedefleri de bulunmamaktadır.[3] Ama dini nizam iki hedef g&ouml;zetmektedir; birincisi bu d&uuml;nyada saadet ve ihtiya&ccedil;larını temin etme ve diğeri ise ebedi uhrevi saadet ve hayrı temin etmektir.</p>\r\n\r\n<p>\r\n	İslam dini ve mektebinin en &ouml;nemli hedefleri şunlardan ibarettir:</p>\r\n\r\n<p>\r\n	1. Yery&uuml;z&uuml;nde tevhit ve Allah&rsquo;a tapmanın istikrarı ve daha &ouml;nce de belirtildiği gibi halkı Allah&rsquo;tan başkasına kulluk etmekten uzaklaştırmak.</p>\r\n\r\n<p>\r\n	2. İlahi adalet ve h&acirc;kimiyeti icra ederek &ouml;rnek bir toplum ve Medineyi Fazileyi kurmak: &ldquo;Andolsun, biz el&ccedil;ilerimizi a&ccedil;ık mucizelerle g&ouml;nderdik ve beraberlerinde kitabı ve mizanı (&ouml;l&ccedil;&uuml;y&uuml;) indirdik ki, insanlar adaleti yerine getirsinler.&rdquo;[4]&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	İnsani faziletlerin r&uuml;şt&uuml; ve kemali ve ilahi kurba ulaşma zeminesini oluşturmak i&ccedil;in toplumsal adaletin sağlanma meselesi, İslam dinin en &ouml;zel işlerinden bilinmektedir. Oysaki dini olmayan hi&ccedil;bir mektep, y&uuml;ksek faziletlerin r&uuml;şt&uuml; ve tealisini sağlamayı ve d&uuml;nya ve ahiret saadetine uygun bir zemine oluşturmayı kendi programlarında yer vermemektedirler.</p>\r\n\r\n<p>\r\n	3. İnsan fıtratını uyandırma ve insanda bil kuvve olarak yerleştirilen manevi kemalatların fiiliyata ulaşması. Başka bir tabirle insanda, sahih dini temel ve değerler esasınca &ldquo;bud&rdquo; (idi) den &ldquo;şuden&rdquo; (olma) ya y&acirc;da bil kuvve vaziyetinden fiiliyata intikal etmede tedrici değişimin oluşmasına zemin hazırlamak.</p>\r\n\r\n<p>\r\n	B. İyi ve K&ouml;t&uuml; Y&ouml;ntem ve Değerlerinde Farklılık:</p>\r\n\r\n<p>\r\n	Dini olmayan mektep ve nizamlarda, onların program ve y&ouml;ntemleri, iyiyi ve k&ouml;t&uuml;y&uuml;, yapılmalı ve yapılmamalı şeklindeki konuların tesbiti genellikle dini ve vahyin temel usulleri ve değerleri g&ouml;ze alınmadan yapılıyor. Onların inancına g&ouml;re vahye ihtiya&ccedil; duymaksızın akıl iyilik ve k&ouml;t&uuml;l&uuml;ğ&uuml; se&ccedil;ebilecek g&uuml;ce sahiptir. Bu bakış aşı &ldquo;akılcılıkta ifrat&ccedil;ı&rdquo; akımı adıyla meşhurdur. Veya onlardan bazıları iyi ve k&ouml;t&uuml; değerlerinin &ouml;l&ccedil;&uuml;s&uuml;n&uuml; sadece insanın ihsas ve duygularını &ouml;l&ccedil;&uuml; olarak bilmekteler. İyi ve k&ouml;t&uuml; değerlerinin &ouml;l&ccedil;&uuml;leri hakkında başka g&ouml;r&uuml;şlerde bulunmaktadır.</p>\r\n\r\n<p>\r\n	Değerlere itinasız olmak &ldquo;hedef, vesileyi tevcih eder&rdquo; sanısını pratikte hakim olan esasa d&ouml;n&uuml;şmesine neden olur ve ahlaki usul ve hedefleri g&ouml;rmemezlikten gelmek olur.</p>\r\n\r\n<p>\r\n	Ama İslam dininde ise, ahlaki ve ilahi insani kerametlerle uyuşmayan y&ouml;ntem ve değerlerden yararlanılmamıştır ve y&uuml;ce ahlaki değerler karşıtı ve beşerin kemal ve ebedi saadetini viran edecek şeylere izin verilmemiştir.[5]</p>\r\n\r\n<p>\r\n	C. İslam&rsquo;ın, kendini yetiştirme meydanında insana iki eşit bakışı</p>\r\n\r\n<p>\r\n	İslam dini, kendini yetiştirme, insani kemal ve saadet mesirinde, insana bu yolda iki y&ouml;nl&uuml; bakış şeklini sunmuş ve bu yolda başarılı olmayı bu bakış a&ccedil;ısıyla sınırlı kılmıştır. Bu bakışta, insan cisim ve bedene sahip olmanın yanı sıra daha iyi olan can ve ruhunun da var olmasıdır. Dolayısıyla onun tevecc&uuml;h&uuml; kendi ruhundan gafil kalıp cisimle sınırlı kalmamalıdır.</p>\r\n\r\n<p>\r\n	Kur&rsquo;an-ı Kerim insanın yaratılış konusunda her iki &ouml;zelliğe de değinmektedir: &ldquo;O ki, yarattığı her şeyi g&uuml;zel yaptı. İnsanı yaratmaya da &ccedil;amurdan başladı.&rdquo;[6] Sonra &ldquo;Sonra onun neslini bir &ouml;z sudan, değersiz bir sudan yarattı.&rdquo;[7] Bu ayetler cismi boyut hakkındadır. Surenin devamında ruhi boyut ve hakikatine işaret ederek ş&ouml;yle buyurmaktadır: &ldquo;Sonra onu şekillendirip ona ruhundan &uuml;fledi.&rdquo;[8]</p>\r\n\r\n<p>\r\n	İlahi ruh, melekuti bir unsur olup şerif ve ebedidir. İslam dinin bakış a&ccedil;ısına g&ouml;re bu doğa&uuml;st&uuml; unsur insanın bedeninin yok olmasından sonra bile baki kalacak ve sonsuz yaşam ve ebedi saadet ya şekavetten (insanın işlediği amelleri doğrultusunda) yararlanacaktır. İlahi insan bilimi, insanın kemalinin ruhani tek&acirc;m&uuml;l&uuml;n ışığında ve en iyi insani değerlerin kazanılmasında olduğunu aşik&acirc;r etmektedir.[9]</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Nahl Suresi, 36. ayet.</p>\r\n\r\n<p>\r\n	[2] Daha fazla bilgi i&ccedil;in aşağıdaki indeksleri m&uuml;talaa edebilirsiniz: &ldquo;İslam&rsquo;ın hakkaniyetinin delilleri&rdquo;, soru: 3371 (Site: 3636);&nbsp; &ldquo;İslam dininin diğer dinlere &uuml;st&uuml;nl&uuml;k ve &ouml;zellikleri&rdquo;, soru: 18054 (Site: 17657).</p>\r\n\r\n<p>\r\n	[3] İndeks: &ldquo;Halk ve Velayeti Fakih&rsquo;e dayalı h&uuml;k&uuml;met ve onun Liberalizme olan imtiyazı&rdquo;, soru: 9981 (Site: 10127).</p>\r\n\r\n<p>\r\n	[4] Hadis Suresi, 25. ayet.</p>\r\n\r\n<p>\r\n	[5] İndeks: &ldquo;Dini kaynakların ahlaktaki rol&uuml;&rdquo;, soru: 8094 (Site: 8161); &ldquo;Tekam&uuml;li Ahlak ve onun neticeleri&rdquo;, soru: 563 (Site: 616); &ldquo;Dine dayalı ahlak&rdquo;, soru: 7078 (Site: 7327).</p>\r\n\r\n<p>\r\n	[6] Secde Suresi, 7. ayet, &ldquo;ve bede&rsquo;e halkel insani min tin&rdquo;</p>\r\n\r\n<p>\r\n	[7] Secde Suresi, 8. ayet, &ldquo;ce&rsquo;ale neslehu min sulaletin min maain mehin&rdquo;</p>\r\n\r\n<p>\r\n	[8] Secde Suresi, 9. ayet, &ldquo;ve nefehe fihi min ruhihi&rdquo;</p>\r\n\r\n<p>\r\n	[9] İndeks: &ldquo;İnsanın saadet ve kemalı&rdquo;, soru: 1633 (Site: 7711); &ldquo;İnsan ve din&rdquo;, soru: 9 (Site: 1239); &ldquo;İnsanın ebediyeti ve onun d&uuml;nyadaki tecr&uuml;besi&rdquo;, soru: 45 (Site: 281); &ldquo;İnsan ve keramet&rdquo;, soru: 1193 (Site: 1496); &ldquo;İnsanın, din ve d&uuml;nya ilişkisi&rdquo;, soru: 11472 (Site: 11437).</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','İlk &ouml;nce şunu hatırlatmamız gerekmektedir ki; İslam dini ve tahrif olmamış diğer semavi dinler arasındaki asli benzerlik, yery&uuml;z&uuml;nde tevhidin istikrarı ve Allah&rsquo;a ibadet etme ve insanların kulluktan uzaklaştırma ve Allah&rsquo;tan başkasına ibadet etmektir; Nitekim Kur&rsquo;an&rsquo;-ı Kerim&rsquo;de ş&ouml;yle buyurmaktadır: &ldquo;Andolsun biz, her &uuml;mmete, &ldquo;Allah&rsquo;a kulluk edin, t&acirc;ğ&ucirc;ttan ka&ccedil;ının&rdquo; diye peygamber g&ouml;nderdik.&rdquo; Eğer benzer olan tek bu benzerliği nazara alırsak, hatta tevhit ve sadece bir olana tapma nidasında olan İsa (a.s) ve Musa (a.s) gibi Peygamberlerin her t&uuml;rl&uuml; tahriften uzak usul&uuml; evvel&icirc;si ile Hıristiyanlık ve Yahudilik dini bile dini olmayan mektep ve ayinlere g&ouml;re imtiyaz sahibidirler. Her ne kadar her asırda bu ilahi dinlerin taraftarları usul&uuml; evveliye ye itina g&ouml;stermeksizin Tevrat ve İncili tahrif etmeye el attılar ve sonu&ccedil; itibariyle de bu dinleri dini olmayan mekteplerle aynı yaptılar.\r\n\r\n	\r\n		Dini nizam ve mekteplerin dini olmayanlardan en &ouml;nemli değer ve imtiyazı, insanın fıtratını uyandırma ve onda saklı olarak emanet bırakılan bil kuvve olan manevi kemallerin fiiliyata ulaşmasıdır. &nbsp;Başka bir tabirle insanda, sahih dini temel ve değerler esasınca &ldquo;idim&rdquo;den &ldquo;olma&rdquo;ya y&acirc;da bil kuvve vaziyetinden fiiliyata intikal etmede tedrici değişimin oluşmasına zemin hazırlamaktır.&nbsp;','&nbsp;İlk &ouml;nce şunu hatırlatmamız gerekmektedir ki; İslam dini ve tahrif olmamış diğer semavi dinler arasındaki asli benzerlik, yery&uuml;z&uuml;nde tevhidi ve Allah&rsquo;a ibadet etmeyi yerleştirmek ve insanları başkalarının kulluğundan ve Allah&rsquo;tan başkasına ibadet etmekten kurtarmaktır. Nitekim Kur&rsquo;an&rsquo;-ı Kerim ş&ouml;yle buyurmaktadır: &ldquo;Andolsun biz, her &uuml;mmete, &ldquo;Allah&rsquo;a kulluk edin, t&acirc;ğ&ucirc;ttan ka&ccedil;ının&rdquo; diye peygamber g&ouml;nderdik.&rdquo;[1] Eğer Peygamberlerde bulunan &ouml;zellikleri nazara alırsak, hatta tevhit ve sadece bir olana tapma nidasında olan İsa (a.s) ve Musa (a.s) gibi Peygamberlerin her t&uuml;rl&uuml; tahriften uzak usul&uuml; evvel&icirc;si ile Hıristiyanlık ve Yahudilik dini bile dini olmayan mektep ve ayinlere g&ouml;re imtiyaz sahibidirler. Her ne kadar her asırda bu ilahi dinlerin taraftarları usul&uuml; evvel&icirc;ye ye itina g&ouml;stermeksizin Tevrat ve İncili tahrif etmeye el attılar ve sonu&ccedil; itibari ile de bu dinleri dini olmayan mekteplerle aynı hale getirdiler.\r\n\r\n\r\n	Ama ilahi dinler arasında, İslam dini b&uuml;t&uuml;n &ouml;ğretileri saadete ulaşmada b&uuml;t&uuml;n ferdi ve toplumsal boyutları kapsayan bir genelliğe sahiptir. İslam dininin kapsamlı olması onun sınırlarının genişliğinin g&ouml;stergesidir. İslam dininin camiiyeti, Allah tarafından nazil olma hedefiyle aynı y&ouml;ndedir ve dinin nazil olma hedefi de insanın yaratılış hedefidir; zira Allah insanı bir hedef doğrultusunda yarattığı i&ccedil;in kesinlikle h&uuml;k&uuml;m, ameli d&uuml;sturlar ve o hedefe ulaşmak i&ccedil;in gerekli maarifleri ona iblağ etmelidir. Allah-u Te&acirc;l&acirc; bu programları farklı d&ouml;nemlerde insanların ihtiyacı ve kapasitesi oranında g&ouml;ndermiş ve b&uuml;t&uuml;n o programları İslam adıyla, Hz Muhammed Mustafa (s.a.a) ve onun varisleri vasıtasıyla insanlığa sunmuştur.[2]\r\n\r\n\r\n	Netice itibari ile İslam mektep ve dini diğer ilahi dinlere g&ouml;re &uuml;st&uuml;nl&uuml;ğ&uuml; ve cami&rsquo;iyeti vardır. Ama genel anlamda İlahi din ve mekteplerin dini olmayan mektep ve ayinlerden (ki asil ve her t&uuml;rl&uuml; tahriften uzak semavi dinlerden hi&ccedil;birinin usul ve y&ouml;ntemlerine tabi olmamaktadırlar; &ouml;rneğin liberalizm gibi) esasi imtiyaz ve değerleri bulunmaktadır ki aşağıda imtiyaz ve farklılıkların bazılarına (k&uuml;lli surette) işaret edilecektir:\r\n\r\n\r\n	A. Hedeflerde Farklılık ve İmtiyaz\r\n\r\n\r\n	Yaşamları dini usul ve y&ouml;ntemlere dayalı olmayan mektep ve nizamlar, b&uuml;t&uuml;n dikkatlerini sadece &ldquo;d&uuml;nya&rdquo; ve &ldquo;h&uuml;manizmle&rdquo; sınırlandırmaktalar. Başka bir tabirle onların en esaslı hedefleri sadece insan ve toplumun d&uuml;nyevi ihtiya&ccedil;larının temin edilmesidir ve bu hedeften daha &ouml;te hedefleri de bulunmamaktadır.[3] Ama dini nizam iki hedef g&ouml;zetmektedir; birincisi bu d&uuml;nyada saadet ve ihtiya&ccedil;larını temin etme ve diğeri ise ebedi uhrevi saadet ve hayrı temin etmektir.\r\n\r\n\r\n	İslam dini ve mektebinin en &ouml;nemli hedefleri şunlardan ibarettir:\r\n\r\n\r\n	1. Yery&uuml;z&uuml;nde tevhit ve Allah&rsquo;a tapmanın istikrarı ve daha &ouml;nce de belirtildiği gibi halkı Allah&rsquo;tan başkasına kulluk etmekten uzaklaştırmak.\r\n\r\n\r\n	2. İlahi adalet ve h&acirc;kimiyeti icra ederek &ouml;rnek bir toplum ve Medineyi Fazileyi kurmak: &ldquo;Andolsun, biz el&ccedil;ilerimizi a&ccedil;ık mucizelerle g&ouml;nderdik ve beraberlerinde kitabı ve mizanı (&ouml;l&ccedil;&uuml;y&uuml;) indirdik ki, insanlar adaleti yerine getirsinler.&rdquo;[4]&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	İnsani faziletlerin r&uuml;şt&uuml; ve kemali ve ilahi kurba ulaşma zeminesini oluşturmak i&ccedil;in toplumsal adaletin sağlanma meselesi, İslam dinin en &ouml;zel işlerinden bilinmektedir. Oysaki dini olmayan hi&ccedil;bir mektep, y&uuml;ksek faziletlerin r&uuml;şt&uuml; ve tealisini sağlamayı ve d&uuml;nya ve ahiret saadetine uygun bir zemine oluşturmayı kendi programlarında yer vermemektedirler.\r\n\r\n\r\n	3. İnsan fıtratını uyandırma ve insanda bil kuvve olarak yerleştirilen manevi kemalatların fiiliyata ulaşması. Başka bir tabirle insanda, sahih dini temel ve değerler esasınca &ldquo;bud&rdquo; (idi) den &ldquo;şuden&rdquo; (olma) ya y&acirc;da bil kuvve vaziyetinden fiiliyata intikal etmede tedrici değişimin oluşmasına zemin hazırlamak.\r\n\r\n\r\n	B. İyi ve K&ouml;t&uuml; Y&ouml;ntem ve Değerlerinde Farklılık:\r\n\r\n\r\n	Dini olmayan mektep ve nizamlarda, onların program ve y&ouml;ntemleri, iyiyi ve k&ouml;t&uuml;y&uuml;, yapılmalı ve yapılmamalı şeklindeki konuların tesbiti genellikle dini ve vahyin temel usulleri ve değerleri g&ouml;ze alınmadan yapılıyor. Onların inancına g&ouml;re vahye ihtiya&ccedil; duymaksızın akıl iyilik ve k&ouml;t&uuml;l&uuml;ğ&uuml; se&ccedil;ebilecek g&uuml;ce sahiptir. Bu bakış aşı &ldquo;akılcılıkta ifrat&ccedil;ı&rdquo; akımı adıyla meşhurdur. Veya onlardan bazıları iyi ve k&ouml;t&uuml; değerlerinin &ouml;l&ccedil;&uuml;s&uuml;n&uuml; sadece insanın ihsas ve duygularını &ouml;l&ccedil;&uuml; olarak bilmekteler. İyi ve k&ouml;t&uuml; değerlerinin &ouml;l&ccedil;&uuml;leri hakkında başka g&ouml;r&uuml;şlerde bulunmaktadır.\r\n\r\n\r\n	Değerlere itinasız olmak &ldquo;hedef, vesileyi tevcih eder&rdquo; sanısını pratikte hakim olan esasa d&ouml;n&uuml;şmesine neden olur ve ahlaki usul ve hedefleri g&ouml;rmemezlikten gelmek olur.\r\n\r\n\r\n	Ama İslam dininde ise, ahlaki ve ilahi insani kerametlerle uyuşmayan y&ouml;ntem ve değerlerden yararlanılmamıştır ve y&uuml;ce ahlaki değerler karşıtı ve beşerin kemal ve ebedi saadetini viran edecek şeylere izin verilmemiştir.[5]\r\n\r\n\r\n	C. İslam&rsquo;ın, kendini yetiştirme meydanında insana iki eşit bakışı\r\n\r\n\r\n	İslam dini, kendini yetiştirme, insani kemal ve saadet mesirinde, insana bu yolda iki y&ouml;nl&uuml; bakış şeklini sunmuş ve bu yolda başarılı olmayı bu bakış a&ccedil;ısıyla sınırlı kılmıştır. Bu bakışta, insan cisim ve bedene sahip olmanın yanı sıra daha iyi olan can ve ruhunun da var olmasıdır. Dolayısıyla onun tevecc&uuml;h&uuml; kendi ruhundan gafil kalıp cisimle sınırlı kalmamalıdır.\r\n\r\n\r\n	Kur&rsquo;an-ı Kerim insanın yaratılış konusunda her iki &ouml;zelliğe de değinmektedir: &ldquo;O ki, yarattığı her şeyi g&uuml;zel yaptı. İnsanı yaratmaya da &ccedil;amurdan başladı.&rdquo;[6] Sonra &ldquo;Sonra onun neslini bir &ouml;z sudan, değersiz bir sudan yarattı.&rdquo;[7] Bu ayetler cismi boyut hakkındadır. Surenin devamında ruhi boyut ve hakikatine işaret ederek ş&ouml;yle buyurmaktadır: &ldquo;Sonra onu şekillendirip ona ruhundan &uuml;fledi.&rdquo;[8]\r\n\r\n\r\n	İlahi ruh, melekuti bir unsur olup şerif ve ebedidir. İslam dinin bakış a&ccedil;ısına g&ouml;re bu doğa&uuml;st&uuml; unsur insanın bedeninin yok olmasından sonra bile baki kalacak ve sonsuz yaşam ve ebedi saadet ya şekavetten (insanın işlediği amelleri doğrultusunda) yararlanacaktır. İlahi insan bilimi, insanın kemalinin ruhani tek&acirc;m&uuml;l&uuml;n ışığında ve en iyi insani değerlerin kazanılmasında olduğunu aşik&acirc;r etmektedir.[9]\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Nahl Suresi, 36. ayet.\r\n\r\n\r\n	[2] Daha fazla bilgi i&ccedil;in aşağıdaki indeksleri m&uuml;talaa edebilirsiniz: &ldquo;İslam&rsquo;ın hakkaniyetinin delilleri&rdquo;, soru: 3371 (Site: 3636);&nbsp; &ldquo;İslam dininin diğer dinlere &uuml;st&uuml;nl&uuml;k ve &ouml;zellikleri&rdquo;, soru: 18054 (Site: 17657).\r\n\r\n\r\n	[3] İndeks: &ldquo;Halk ve Velayeti Fakih&rsquo;e dayalı h&uuml;k&uuml;met ve onun Liberalizme olan imtiyazı&rdquo;, soru: 9981 (Site: 10127).\r\n\r\n\r\n	[4] Hadis Suresi, 25. ayet.\r\n\r\n\r\n	[5] İndeks: &ldquo;Dini kaynakların ahlaktaki rol&uuml;&rdquo;, soru: 8094 (Site: 8161); &ldquo;Tekam&uuml;li Ahlak ve onun neticeleri&rdquo;, soru: 563 (Site: 616); &ldquo;Dine dayalı ahlak&rdquo;, soru: 7078 (Site: 7327).\r\n\r\n\r\n	[6] Secde Suresi, 7. ayet, &ldquo;ve bede&rsquo;e halkel insani min tin&rdquo;\r\n\r\n\r\n	[7] Secde Suresi, 8. ayet, &ldquo;ce&rsquo;ale neslehu min sulaletin min maain mehin&rdquo;\r\n\r\n\r\n	[8] Secde Suresi, 9. ayet, &ldquo;ve nefehe fihi min ruhihi&rdquo;\r\n\r\n\r\n	[9] İndeks: &ldquo;İnsanın saadet ve kemalı&rdquo;, soru: 1633 (Site: 7711); &ldquo;İnsan ve din&rdquo;, soru: 9 (Site: 1239); &ldquo;İnsanın ebediyeti ve onun d&uuml;nyadaki tecr&uuml;besi&rdquo;, soru: 45 (Site: 281); &ldquo;İnsan ve keramet&rdquo;, soru: 1193 (Site: 1496); &ldquo;İnsanın, din ve d&uuml;nya ilişkisi&rdquo;, soru: 11472 (Site: 11437).\r\n\r\n\r\n	&nbsp;'),(301,'tr294','<div class=\"quest-content\" id=\"A3_1\" style=\"display: block;\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İlimlerin kısımlandırılmasında ilahi ilimler r&uuml;tbe ve makam bakımından birinci mertebeye sahiptir ve ilahi ilimlerde şu anda İlim havzalarında okutulmakta olan ilimlerdir ve bu ilahi ilimlerden sonra diğer ilimlere sıra gelmektedir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bize g&ouml;re ruhani, &uuml;niversite hocaları, &ouml;ğretmenler ve insani ilimler bilginlerinin işleri, sadece maddi y&ouml;nde işlevli olan hizmetlerden daha da y&uuml;ksektir (ger&ccedil;i onların yaptığı işlerde kendi yerinde değerlidir). Zira insanların ruhi ve manevi ihtiya&ccedil;ları maddi ihtiya&ccedil;lardan &ouml;nceliklidir. Ruhaniyetin işi halkın ve toplumun ruhani ve manevi boyutunu yetiştirmektir. Eğer bir toplum, maddi a&ccedil;ıdan kayda değer ilerleme sağlar, ama ahlaki ve maneviyat y&ouml;n&uuml;nden aşağıda kalırsa, o toplumun hi&ccedil;bir değeri kalmaz. Belki de onun elde ettiği maddi şeyler topluma yarar sağlayacağı yerde tehlike oluşturan bir unsur konuma gelir. Bu nedenle &acirc;lim ve bilginlerin iş t&uuml;rleri farklıdır ve yargılamada onların işlerine m&uuml;tenasip yapılmalıdır.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Beşeri ihtiya&ccedil;lar maddi ve manevi olmak &uuml;zere iki boyutludur ve her fert y&acirc;da grup kendi istidat ve g&uuml;c&uuml; oranında ikisinden birini se&ccedil;mekte ve o alanda araştırma ve gayretle topluma hizmet etmek i&ccedil;in &ccedil;aba sarf etmektedir. Sizlerinde bildiği gibi, ilimlerin kısımlandırılmasında ilahi ilimler r&uuml;tbe ve makam bakımından birinci mertebeye sahiptir ve ilahi ilimlerde şu anda İlim havzalarında okutulmakta olan ilimlerdir ve bu ilahi ilimlerden sonra diğer ilimlere sıra gelmektedir.</p>\r\n\r\n<p>\r\n	Bize g&ouml;re ruhanilerin, &uuml;niversite hocalarının, &ouml;ğretmenler ve insani ilimler bilginlerinin işleri, sadece maddi y&ouml;nde işlevi olan hizmetlerden daha da y&uuml;ksektir. Zira insanların ruhi ve manevi ihtiya&ccedil;ları maddi ihtiya&ccedil;lardan &ouml;nceliklidir. Ruhaniyetin işi halkın ve toplumun ruhani ve manevi boyutunu yetiştirmektir. Eğer bir toplum, maddi a&ccedil;ıdan kayda değer ilerleme sağlar, ama ahlaki ve maneviyat y&ouml;n&uuml;nden aşağıda kalırsa, o toplumun hi&ccedil;bir değeri olmaz. Ola ki onun elde ettiği maddi şeyler topluma yarar sağlayacağı yerde tehlike oluşturan bir unsur olabilir. Elbette biz burada tabii ve tecr&uuml;b&icirc; ilimleri nakıs etme makamında değiliz, ama &acirc;lim ve bilginlerin iş t&uuml;rleri farklıdır ve aynı şekilde yargılamada onların işlerine m&uuml;tenasip yapılmalıdır. Sizlerinde bildiği gibi Peygamberler halkın ruhi hastalıklarını deva etmek i&ccedil;in geldiler: &ldquo;Peygamber (s.a.a) seyyar bir tabiptir.&nbsp; Şifa bağışlayan merhemlerini ve tedavi malzemelerini hazırlamış, k&ouml;r kalpleri, sağır ruhları g&ouml;rd&uuml;ğ&uuml; her yerde onların tedavisine kayam eder. M&uuml;ptela ve hasta olmuş olan halkları manevi &ouml;l&uuml;mlerinden ve ruhani u&ccedil;urumlarından kurtarmaya &ccedil;alışır&rdquo;.[1]</p>\r\n\r\n<p>\r\n	Allah-u Teala Kur&rsquo;an-ı Kerim&rsquo;de bu konu hakkında ş&ouml;yle buyurmaktadır: &ldquo;men ahayaha ke&rsquo;ennema ehyannase cemi&rsquo;a&rdquo;. &ldquo;Her kim de birini yaşatırsa, sanki b&uuml;t&uuml;n insanları yaşatmıştır.&rdquo;[2]</p>\r\n\r\n<p>\r\n	Bu ayeti kerimedeki bir insanı yaşatmaktan kasıt,&nbsp; &ldquo;yaşayan bir insanı yaratmak&rdquo; veya &ldquo;&ouml;l&uuml; birini yaşatmak&rdquo; değildir. bilakis yaşatmaktan kasıt, akıl sahiplerinin &ouml;rf&uuml;nde ihya olarak sayılan şeylerdir. Akıl ehli bir tabibin bir hastayı iyileştirdiği veya bir dalgıcın boğulmak &uuml;zere iken birisini kurtardığı veyahut esir d&uuml;şen birsini başka birisi tarafından d&uuml;şmandan kurtarıldığında, felan kişi felan şahsı yaşattı (yahut ona yaşama hakkı verdi) derler. Allah-u Te&acirc;l&acirc;&rsquo;nın da y&uuml;ce kelamı Kur&rsquo;an&rsquo;da b&ouml;yleli tabirler kullanmıştır. &Ouml;rneğin hakka doğru hidayeti ihya saymış ve ş&ouml;yle buyurmuştur: &ldquo;eve men kane meyyiten fe&rsquo;ehyeynaha ve ce&rsquo;alna lehu nuren yemşi bihi finnas&rdquo; &ldquo;&Ouml;l&uuml; iken dirilttiğimiz ve kendisine, insanlar arasında y&uuml;r&uuml;yeceği bir nur verdiğimiz kimsenin durumu.&rdquo;[3]</p>\r\n\r\n<p>\r\n	Eğer soruda sorulduğu şey doğru olmuş olsaydı, ş&ouml;yle bir netice almamış gerekirdi: &Ccedil;ocuklarını iyi terbiye eden anne ve baba, işi g&uuml;c&uuml; insani ilimlerle olan &ouml;ğretmen ve &uuml;niversite hocaları insan toplumları i&ccedil;in faydalı bir hizmet yapmamış. Faydalı işler sadece maddi alanda bir eser tevlit edebilen kimseler yapmıştır. Ama bu t&uuml;r bir yargı ve kazavet kesinlikle doğru değildir.</p>\r\n\r\n<p>\r\n	Bu nedenle ruhaniyetin işini risaleti doğrultusunda değerlendirmek ve tahlil etmemiz gerekmektedir, başkalarının yargıladığı gibi değil, eğer &ouml;yle olursa (h&acirc;ş&acirc;) ilahi Peygamberlerin, imamların, b&uuml;y&uuml;k &acirc;lim ve ariflerin de halka m&uuml;spet ve kayda değer bir şey sunmadıklarını s&ouml;ylememiz gerekir.&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] &ldquo;Nehc&uuml;&rsquo;l Belaga&rdquo;, s: 156, Beni &Uuml;meyye Fitnesi.</p>\r\n\r\n<p>\r\n	[2] Maide Suresi, 32. ayet</p>\r\n\r\n<p>\r\n	[3] Tabatabai, Seyyid Muhammed, &ldquo;El- Mizan&rdquo;, Terc&uuml;me Musa Hemdani,Kum: İntişaratı İslami, c: 5, s: 317.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','İlimlerin kısımlandırılmasında ilahi ilimler r&uuml;tbe ve makam bakımından birinci mertebeye sahiptir ve ilahi ilimlerde şu anda İlim havzalarında okutulmakta olan ilimlerdir ve bu ilahi ilimlerden sonra diğer ilimlere sıra gelmektedir.\r\n\r\n	\r\n		Bize g&ouml;re ruhani, &uuml;niversite hocaları, &ouml;ğretmenler ve insani ilimler bilginlerinin işleri, sadece maddi y&ouml;nde işlevli olan hizmetlerden daha da y&uuml;ksektir (ger&ccedil;i onların yaptığı işlerde kendi yerinde değerlidir). Zira insanların ruhi ve manevi ihtiya&ccedil;ları maddi ihtiya&ccedil;lardan &ouml;nceliklidir. Ruhaniyetin işi halkın ve toplumun ruhani ve manevi boyutunu yetiştirmektir. Eğer bir toplum, maddi a&ccedil;ıdan kayda değer ilerleme sağlar, ama ahlaki ve maneviyat y&ouml;n&uuml;nden aşağıda kalırsa, o toplumun hi&ccedil;bir değeri kalmaz. Belki de onun elde ettiği maddi şeyler topluma yarar sağlayacağı yerde tehlike oluşturan bir unsur konuma gelir. Bu nedenle &acirc;lim ve bilginlerin iş t&uuml;rleri farklıdır ve yargılamada onların işlerine m&uuml;tenasip yapılmalıdır.','&nbsp;Beşeri ihtiya&ccedil;lar maddi ve manevi olmak &uuml;zere iki boyutludur ve her fert y&acirc;da grup kendi istidat ve g&uuml;c&uuml; oranında ikisinden birini se&ccedil;mekte ve o alanda araştırma ve gayretle topluma hizmet etmek i&ccedil;in &ccedil;aba sarf etmektedir. Sizlerinde bildiği gibi, ilimlerin kısımlandırılmasında ilahi ilimler r&uuml;tbe ve makam bakımından birinci mertebeye sahiptir ve ilahi ilimlerde şu anda İlim havzalarında okutulmakta olan ilimlerdir ve bu ilahi ilimlerden sonra diğer ilimlere sıra gelmektedir.\r\n\r\n\r\n	Bize g&ouml;re ruhanilerin, &uuml;niversite hocalarının, &ouml;ğretmenler ve insani ilimler bilginlerinin işleri, sadece maddi y&ouml;nde işlevi olan hizmetlerden daha da y&uuml;ksektir. Zira insanların ruhi ve manevi ihtiya&ccedil;ları maddi ihtiya&ccedil;lardan &ouml;nceliklidir. Ruhaniyetin işi halkın ve toplumun ruhani ve manevi boyutunu yetiştirmektir. Eğer bir toplum, maddi a&ccedil;ıdan kayda değer ilerleme sağlar, ama ahlaki ve maneviyat y&ouml;n&uuml;nden aşağıda kalırsa, o toplumun hi&ccedil;bir değeri olmaz. Ola ki onun elde ettiği maddi şeyler topluma yarar sağlayacağı yerde tehlike oluşturan bir unsur olabilir. Elbette biz burada tabii ve tecr&uuml;b&icirc; ilimleri nakıs etme makamında değiliz, ama &acirc;lim ve bilginlerin iş t&uuml;rleri farklıdır ve aynı şekilde yargılamada onların işlerine m&uuml;tenasip yapılmalıdır. Sizlerinde bildiği gibi Peygamberler halkın ruhi hastalıklarını deva etmek i&ccedil;in geldiler: &ldquo;Peygamber (s.a.a) seyyar bir tabiptir.&nbsp; Şifa bağışlayan merhemlerini ve tedavi malzemelerini hazırlamış, k&ouml;r kalpleri, sağır ruhları g&ouml;rd&uuml;ğ&uuml; her yerde onların tedavisine kayam eder. M&uuml;ptela ve hasta olmuş olan halkları manevi &ouml;l&uuml;mlerinden ve ruhani u&ccedil;urumlarından kurtarmaya &ccedil;alışır&rdquo;.[1]\r\n\r\n\r\n	Allah-u Teala Kur&rsquo;an-ı Kerim&rsquo;de bu konu hakkında ş&ouml;yle buyurmaktadır: &ldquo;men ahayaha ke&rsquo;ennema ehyannase cemi&rsquo;a&rdquo;. &ldquo;Her kim de birini yaşatırsa, sanki b&uuml;t&uuml;n insanları yaşatmıştır.&rdquo;[2]\r\n\r\n\r\n	Bu ayeti kerimedeki bir insanı yaşatmaktan kasıt,&nbsp; &ldquo;yaşayan bir insanı yaratmak&rdquo; veya &ldquo;&ouml;l&uuml; birini yaşatmak&rdquo; değildir. bilakis yaşatmaktan kasıt, akıl sahiplerinin &ouml;rf&uuml;nde ihya olarak sayılan şeylerdir. Akıl ehli bir tabibin bir hastayı iyileştirdiği veya bir dalgıcın boğulmak &uuml;zere iken birisini kurtardığı veyahut esir d&uuml;şen birsini başka birisi tarafından d&uuml;şmandan kurtarıldığında, felan kişi felan şahsı yaşattı (yahut ona yaşama hakkı verdi) derler. Allah-u Te&acirc;l&acirc;&rsquo;nın da y&uuml;ce kelamı Kur&rsquo;an&rsquo;da b&ouml;yleli tabirler kullanmıştır. &Ouml;rneğin hakka doğru hidayeti ihya saymış ve ş&ouml;yle buyurmuştur: &ldquo;eve men kane meyyiten fe&rsquo;ehyeynaha ve ce&rsquo;alna lehu nuren yemşi bihi finnas&rdquo; &ldquo;&Ouml;l&uuml; iken dirilttiğimiz ve kendisine, insanlar arasında y&uuml;r&uuml;yeceği bir nur verdiğimiz kimsenin durumu.&rdquo;[3]\r\n\r\n\r\n	Eğer soruda sorulduğu şey doğru olmuş olsaydı, ş&ouml;yle bir netice almamış gerekirdi: &Ccedil;ocuklarını iyi terbiye eden anne ve baba, işi g&uuml;c&uuml; insani ilimlerle olan &ouml;ğretmen ve &uuml;niversite hocaları insan toplumları i&ccedil;in faydalı bir hizmet yapmamış. Faydalı işler sadece maddi alanda bir eser tevlit edebilen kimseler yapmıştır. Ama bu t&uuml;r bir yargı ve kazavet kesinlikle doğru değildir.\r\n\r\n\r\n	Bu nedenle ruhaniyetin işini risaleti doğrultusunda değerlendirmek ve tahlil etmemiz gerekmektedir, başkalarının yargıladığı gibi değil, eğer &ouml;yle olursa (h&acirc;ş&acirc;) ilahi Peygamberlerin, imamların, b&uuml;y&uuml;k &acirc;lim ve ariflerin de halka m&uuml;spet ve kayda değer bir şey sunmadıklarını s&ouml;ylememiz gerekir.&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] &ldquo;Nehc&uuml;&rsquo;l Belaga&rdquo;, s: 156, Beni &Uuml;meyye Fitnesi.\r\n\r\n\r\n	[2] Maide Suresi, 32. ayet\r\n\r\n\r\n	[3] Tabatabai, Seyyid Muhammed, &ldquo;El- Mizan&rdquo;, Terc&uuml;me Musa Hemdani,Kum: İntişaratı İslami, c: 5, s: 317.\r\n\r\n\r\n	&nbsp;'),(302,'tr319','<p>\r\n	<br />\r\n	&nbsp;Kur&rsquo;an-ı Kerim zahiri manaya sahip olmakla birlikte bir&ccedil;ok batini manaya da sahip olabilir. &Ouml;rneğin Tin suresinin birinci ve ikinci ayetlerinde Y&uuml;ce Allah&rsquo;ın &uuml;zerlerine yemin ettiği tin ve zeytinin zahiri manası, halkın bildiği incir ve zeytin ağa&ccedil;larının mahsul&uuml; olan incir ve zeytin olabilir. Ama bununla birlikte batini manalar da taşıyabilir ve bunun bir &ouml;rneği yukarıda işaret edilen hadiste ge&ccedil;mektedir. Bu anlamıyla İmam Hasan ve İmam H&uuml;seyin (a.s) velayet ağacının birer meyveleridir.[1]&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Aynı şekilde başka manalar da g&ouml;z &ouml;n&uuml;nde bulundurulmuş olabilir. Nitekim bir başka rivayette Tin&rsquo;den maksadın Peygamber şehri ve Zeytin&rsquo;den maksadın da M&uuml;sl&uuml;manların ilk kıblesi olan Beyt&uuml;&rsquo;l-Mukaddes olduğu belirtilmiştir.[2]</p>\r\n\r\n<p>\r\n	Hakeza Kum&icirc; tefsirinde ş&ouml;yle nakledilmiştir: İncir Allah Resul&uuml; (s.a.a), zeytin M&uuml;minlerin &Ouml;nderi, &ldquo;Tur-u Sinin&rdquo; Hasan ve H&uuml;seyin ve &ldquo;hazal beledi&rsquo;l- emin&rdquo; imamlardır.[3]&nbsp; Bundan dolayı Fırat tefsirinde nakledilmiş olan hadis, bu t&uuml;rden aktarılan benzeri hadislerin sadece bir numunesidir.</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Meclisi, Muhammed Bakır, &ldquo;Biharu&rsquo;l Envar&rdquo;, c: 24, s: 105, M&uuml;esseseti El-Vefa, Beyrut, 1409 h.k,</p>\r\n\r\n<p>\r\n	&rdquo;عَنْ ابْنِ دَرَّاجٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ (ع) یَقُولُ قَوْلُهُ تَعَالَى وَ التِّینِ وَ الزَّیْتُونِ التِّینُ الْحَسَنُ وَ الزَّیْتُونُ الْحُسَیْنُ صَلَوَاتُ اللَّهِ عَلَیْهِمَا&ldquo;</p>\r\n\r\n<p>\r\n	[2] H&uuml;rr&rsquo;&uuml; Amuli, &ldquo;Vesailu&rsquo;ş Şia&rdquo;, c: 14, s: 361, hadis 19389, M&uuml;esseseti Al&rsquo;ul Beyt (a.s), Kum, 1409 h.k,</p>\r\n\r\n<p>\r\n	&quot;عَنْ أَبِی الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ اخْتَارَ مِنَ الْبُلْدَانِ أَرْبَعَةً فَقَالَ عَزَّ وَ جَلَّ وَ التِّینِ وَ الزَّیْتُونِ وَ طُورِ سِینِینَ وَ هذَا الْبَلَدِ الْأَمِینِ التِّینُ الْمَدِینَةُ وَ الزَّیْتُونُ بَیْتُ الْمَقْدِسِ وَ طُورُ سِینِینَ الْکُوفَةُ وَ هَذَا الْبَلَدُ الْأَمِینُ مَکَّةُ&quot;.</p>\r\n\r\n<p>\r\n	[3] Kum&rsquo;i, Ali bin İbrahim, &ldquo;Tefsiri&rsquo;l Kum&rsquo;i&rdquo;, c: 2, s: 429, Daru&rsquo;l Kitap, Kum, 1367 h.ş,</p>\r\n\r\n<p>\r\n	&quot;وَ التِّینِ وَ الزَّیْتُونِ وَ طُورِ سِینِینَ وَ هذَا الْبَلَدِ الْأَمِینِ، قَالَ التِّینِ رَسُولُ اللَّهِ (ص) وَ الزَّیْتُونِ أَمِیرُ الْمُؤْمِنِینَ (ع) وَ طُورِ سِینِینَ الْحَسَنُ وَ الْحُسَیْنُ وَ هذَا الْبَلَدِ الْأَمِینِ الْأَئِمَّةُ (ع)&quot;</p>\r\n','','&nbsp;Kur&rsquo;an-ı Kerim zahiri manaya sahip olmakla birlikte bir&ccedil;ok batini manaya da sahip olabilir. &Ouml;rneğin Tin suresinin birinci ve ikinci ayetlerinde Y&uuml;ce Allah&rsquo;ın &uuml;zerlerine yemin ettiği tin ve zeytinin zahiri manası, halkın bildiği incir ve zeytin ağa&ccedil;larının mahsul&uuml; olan incir ve zeytin olabilir. Ama bununla birlikte batini manalar da taşıyabilir ve bunun bir &ouml;rneği yukarıda işaret edilen hadiste ge&ccedil;mektedir. Bu anlamıyla İmam Hasan ve İmam H&uuml;seyin (a.s) velayet ağacının birer meyveleridir.[1]&nbsp; &nbsp;\r\n\r\n\r\n	Aynı şekilde başka manalar da g&ouml;z &ouml;n&uuml;nde bulundurulmuş olabilir. Nitekim bir başka rivayette Tin&rsquo;den maksadın Peygamber şehri ve Zeytin&rsquo;den maksadın da M&uuml;sl&uuml;manların ilk kıblesi olan Beyt&uuml;&rsquo;l-Mukaddes olduğu belirtilmiştir.[2]\r\n\r\n\r\n	Hakeza Kum&icirc; tefsirinde ş&ouml;yle nakledilmiştir: İncir Allah Resul&uuml; (s.a.a), zeytin M&uuml;minlerin &Ouml;nderi, &ldquo;Tur-u Sinin&rdquo; Hasan ve H&uuml;seyin ve &ldquo;hazal beledi&rsquo;l- emin&rdquo; imamlardır.[3]&nbsp; Bundan dolayı Fırat tefsirinde nakledilmiş olan hadis, bu t&uuml;rden aktarılan benzeri hadislerin sadece bir numunesidir.\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Meclisi, Muhammed Bakır, &ldquo;Biharu&rsquo;l Envar&rdquo;, c: 24, s: 105, M&uuml;esseseti El-Vefa, Beyrut, 1409 h.k,\r\n\r\n\r\n	&rdquo;عَنْ ابْنِ دَرَّاجٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ (ع) یَقُولُ قَوْلُهُ تَعَالَى وَ التِّینِ وَ الزَّیْتُونِ التِّینُ الْحَسَنُ وَ الزَّیْتُونُ الْحُسَیْنُ صَلَوَاتُ اللَّهِ عَلَیْهِمَا&ldquo;\r\n\r\n\r\n	[2] H&uuml;rr&rsquo;&uuml; Amuli, &ldquo;Vesailu&rsquo;ş Şia&rdquo;, c: 14, s: 361, hadis 19389, M&uuml;esseseti Al&rsquo;ul Beyt (a.s), Kum, 1409 h.k,\r\n\r\n\r\n	&quot;عَنْ أَبِی الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ اخْتَارَ مِنَ الْبُلْدَانِ أَرْبَعَةً فَقَالَ عَزَّ وَ جَلَّ وَ التِّینِ وَ الزَّیْتُونِ وَ طُورِ سِینِینَ وَ هذَا الْبَلَدِ الْأَمِینِ التِّینُ الْمَدِینَةُ وَ الزَّیْتُونُ بَیْتُ الْمَقْدِسِ وَ طُورُ سِینِینَ الْکُوفَةُ وَ هَذَا الْبَلَدُ الْأَمِینُ مَکَّةُ&quot;.\r\n\r\n\r\n	[3] Kum&rsquo;i, Ali bin İbrahim, &ldquo;Tefsiri&rsquo;l Kum&rsquo;i&rdquo;, c: 2, s: 429, Daru&rsquo;l Kitap, Kum, 1367 h.ş,\r\n\r\n\r\n	&quot;وَ التِّینِ وَ الزَّیْتُونِ وَ طُورِ سِینِینَ وَ هذَا الْبَلَدِ الْأَمِینِ، قَالَ التِّینِ رَسُولُ اللَّهِ (ص) وَ الزَّیْتُونِ أَمِیرُ الْمُؤْمِنِینَ (ع) وَ طُورِ سِینِینَ الْحَسَنُ وَ الْحُسَیْنُ وَ هذَا الْبَلَدِ الْأَمِینِ الْأَئِمَّةُ (ع)&quot;',''),(303,'tr318','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Cenabet gusl&uuml;n&uuml;n felsefesi, nefsin cenabetten temizlenmesi ve arındırılması ve de bedenden pislik ve kiri gidermektir; zira cenabet t&uuml;m bedenden &ccedil;ıkar. Bu y&uuml;zden insanın t&uuml;m bedeni temizlemesi farz olur. Bilginlerin araştırmalarına g&ouml;re, insan bedeninde t&uuml;m beden faaliyetlerini kontrol eden iki bitkisel sinir sistemi mevcuttur. Bazen bedende bu dengeyi bozan birtakım akımlar ger&ccedil;ekleşir. Bu akımlardan birisi &ldquo;orgazm&rdquo; yani cinsel zevkin zirveye &ccedil;ıkmasıdır. Bu genellikle meninin &ccedil;ıkmasıyla eşzamanlıdır. &Ouml;te taraftan sempatik sinirleri harekete ge&ccedil;irebilen ve yitirilen dengeyi sağlayabilen şeyin suyun beden ile temas kurması olduğu da ispatlanmış bir konudur. Elbette gusl&uuml;n faydası bununla sınırlı değildir. Buna ek olarak gus&uuml;l almak, bir t&uuml;r ibadet ve tapınma da sayılır ve bunun ahlak&icirc; etkileri ink&acirc;r edilemez. Bu y&uuml;zden eğer beden niyetsiz olarak ve Allah&rsquo;a yakınlaşma ve O&rsquo;nun emrine itaat kasti g&uuml;d&uuml;lmeksizin yıkanırsa, bu doğru gus&uuml;l sayılmaz.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Cenabet ve Cuma gusl&uuml;n&uuml; de i&ccedil;ine alacak şekilde gusl&uuml;n felsefesi hakkında İmam Rıza&rsquo;dan (a.s) bir hadis nakledilmiştir. Bu rivayette aktarıcı ş&ouml;yle bir soru sorar: İnsan kendi helaliyle yakınlık kurmaktadır ve helal de kirlenmeye neden olmaz; o halde cenabet gusl&uuml;n&uuml;n nedeni nedir? İmam (a.s) ş&ouml;yle cevap verir: Cenabet gusl&uuml;n&uuml;n felsefesi, nefsin cenabetten temizlenmesi ve arındırılması ve de bedenden pislik ve kiri gidermektir; zira cenabet t&uuml;m bedenden &ccedil;ıkar. Bu y&uuml;zden insanın t&uuml;m bedeni temizlemesi farz olur. İdrar ve dışkı h&uuml;km&uuml;n&uuml;n hafifliğinin nedeni, bu ikisinin cenabetten daha &ccedil;ok vuku bulmasındadır; bu y&uuml;zden kutsal şeriat sahibi &ccedil;ok vuku bulması, meşakkat barındırması ve irade ve şehvetsiz olması nedeniyle, abdest h&uuml;km&uuml;yle yetinmiştir. Meni ise ancak zevk istemiyle &ccedil;ıkmaktadır; bu y&uuml;zden onun i&ccedil;in gusl&uuml; farz kılmıştır. Ramazan bayramı, Kurban bayramı, Cuma ve diğer gus&uuml;llerin nedeni ise bu vesileyle kulun Rabbini y&uuml;celtmesi, Y&uuml;ce Allah&rsquo;a y&ouml;nelmesi ve O&rsquo;nun derg&acirc;hında g&uuml;nahlarının bağışlanmasını istemesidir. Artı, bu bayramlar inananlar i&ccedil;in meşhur bayramlardır ve bu zamanlarda onlar bir araya gelip Allah&rsquo;ı anarlar. Bu y&uuml;zden, bu vesileyle m&uuml;minlerin bu g&uuml;nleri y&uuml;celtmesi, diğer g&uuml;nlerden &uuml;st&uuml;n tutması ve Cuma g&uuml;n&uuml;nde gus&uuml;l aldıklarında bir sonraki Cumaya kadar manevi olarak temiz kalmaları i&ccedil;in, gus&uuml;l bu zamanlarda şeri olarak dinileştirilmiştir.[1] İnsandan meninin &ccedil;ıkmasının durumsal bir davranış (idrar ve dışkı gibi) olmadığı hatırlatılmalıdır; &ccedil;&uuml;nk&uuml; gusl&uuml;n etkisi t&uuml;m bedende aşik&acirc;r olmakta ve bedenin t&uuml;m h&uuml;creleri onun &ccedil;ıkmasından sonra &ouml;zel bir gevşeklik haline b&uuml;r&uuml;nmektedir. Bu da onun t&uuml;m beden azalarına etki ettiğinin delilidir. Bilginlerin araştırmalarına g&ouml;re, insan bedeninde t&uuml;m beden faaliyetlerini kontrol eden iki bitkisel sinir sistemi mevcuttur. Sempatik sinirler ve parasempatik diye anılan bu iki sinir sistemi, t&uuml;m insan bedeninde ve t&uuml;m d&acirc;hili ve harici organların etrafında yayılmış bulunmaktadır. Sempatik sinirlerin vazifesi, bedenin değişik organlarını harekete ge&ccedil;irmektir ve parasempatik sinirlerin vazifesi ise onların faaliyetlerini yavaşlatmaktır. Bazen bedende bu dengeyi bozan birtakım akımlar ger&ccedil;ekleşir. Bu akımlardan birisi &ldquo;orgazm&rdquo; yani cinsel zevkin zirveye &ccedil;ıkmasıdır. Bu genellikle meninin &ccedil;ıkmasıyla eşzamanlıdır. Bu esnada parasempatik sinir sistemi (frenleyen sinirler), sempatik sinir siteminin (hareketlendirici sinirler) &ouml;n&uuml;ne ge&ccedil;er ve denge olumsuz bir şekilde bozulur. &Ouml;te taraftan sempatik sinirleri harekete ge&ccedil;irebilen ve yitirilen dengeyi sağlayabilen şeyin suyun beden ile temas kurması olduğu da ispatlanmış bir konudur. Orgazmın etkisi t&uuml;m beden azaları &uuml;zerinde hissedilir bir şekilde g&ouml;r&uuml;nd&uuml;ğ&uuml;nden ve bu iki grup sinir sisteminin dengesi t&uuml;m bedende bozulduğundan cinsel ilişkiden veya meninin &ccedil;ıkmasından sonra t&uuml;m bedenin suyla yıkanması emredilmiş ve suyun hayat bahşedici etkisi sayesinde t&uuml;m bedende bu iki sinir sistemi arasında tam bir dengenin sağlanması hedeflenmiştir. Elbette gusl&uuml;n faydası bununla sınırlı değildir. Buna ek olarak gus&uuml;l almak, bir t&uuml;r ibadet ve tapınma da sayılır ve bunun ahlak&icirc; etkileri ink&acirc;r edilemez. Bu y&uuml;zden eğer beden niyetsiz olarak ve Allah&rsquo;a yakınlaşma ve O&rsquo;nun emrine itaat kasti g&uuml;d&uuml;lmeksizin yıkanırsa, bu doğru gus&uuml;l sayılmaz. Ger&ccedil;ekte meninin &ccedil;ıkması veya cinsel ilişki esnasında hem ruh ve hem beden etkilenmektedir. Ruh, maddi şehvetlere ve cisim ise gevşeklik ve hareketsizliğe doğru eğrilmektedir. Cenabet gusl&uuml; ise hem cismin yıkanması ve hem de yakınlık kastinin ger&ccedil;ekleşmesi nedeniyle ruhun arındırılmasıdır. Ortak bir anda hem cisim ve hem ruh &uuml;zerine ikili bir etki bırakır. B&ouml;ylece ruhu Allah ve maneviyata ve cismi de temizlik, sevin&ccedil; ve faaliyete doğru y&ouml;nlendirir.</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Meclisi, Muhammed Bakır, Bihar&uuml;&rsquo;l-Envar, c. 6, s. 95, M&uuml;essese-i el-Vefa, Beyrut, 1409 k.</p>\r\n','Cenabet gusl&uuml;n&uuml;n felsefesi, nefsin cenabetten temizlenmesi ve arındırılması ve de bedenden pislik ve kiri gidermektir; zira cenabet t&uuml;m bedenden &ccedil;ıkar. Bu y&uuml;zden insanın t&uuml;m bedeni temizlemesi farz olur. Bilginlerin araştırmalarına g&ouml;re, insan bedeninde t&uuml;m beden faaliyetlerini kontrol eden iki bitkisel sinir sistemi mevcuttur. Bazen bedende bu dengeyi bozan birtakım akımlar ger&ccedil;ekleşir. Bu akımlardan birisi &ldquo;orgazm&rdquo; yani cinsel zevkin zirveye &ccedil;ıkmasıdır. Bu genellikle meninin &ccedil;ıkmasıyla eşzamanlıdır. &Ouml;te taraftan sempatik sinirleri harekete ge&ccedil;irebilen ve yitirilen dengeyi sağlayabilen şeyin suyun beden ile temas kurması olduğu da ispatlanmış bir konudur. Elbette gusl&uuml;n faydası bununla sınırlı değildir. Buna ek olarak gus&uuml;l almak, bir t&uuml;r ibadet ve tapınma da sayılır ve bunun ahlak&icirc; etkileri ink&acirc;r edilemez. Bu y&uuml;zden eğer beden niyetsiz olarak ve Allah&rsquo;a yakınlaşma ve O&rsquo;nun emrine itaat kasti g&uuml;d&uuml;lmeksizin yıkanırsa, bu doğru gus&uuml;l sayılmaz.','&nbsp;Cenabet ve Cuma gusl&uuml;n&uuml; de i&ccedil;ine alacak şekilde gusl&uuml;n felsefesi hakkında İmam Rıza&rsquo;dan (a.s) bir hadis nakledilmiştir. Bu rivayette aktarıcı ş&ouml;yle bir soru sorar: İnsan kendi helaliyle yakınlık kurmaktadır ve helal de kirlenmeye neden olmaz; o halde cenabet gusl&uuml;n&uuml;n nedeni nedir? İmam (a.s) ş&ouml;yle cevap verir: Cenabet gusl&uuml;n&uuml;n felsefesi, nefsin cenabetten temizlenmesi ve arındırılması ve de bedenden pislik ve kiri gidermektir; zira cenabet t&uuml;m bedenden &ccedil;ıkar. Bu y&uuml;zden insanın t&uuml;m bedeni temizlemesi farz olur. İdrar ve dışkı h&uuml;km&uuml;n&uuml;n hafifliğinin nedeni, bu ikisinin cenabetten daha &ccedil;ok vuku bulmasındadır; bu y&uuml;zden kutsal şeriat sahibi &ccedil;ok vuku bulması, meşakkat barındırması ve irade ve şehvetsiz olması nedeniyle, abdest h&uuml;km&uuml;yle yetinmiştir. Meni ise ancak zevk istemiyle &ccedil;ıkmaktadır; bu y&uuml;zden onun i&ccedil;in gusl&uuml; farz kılmıştır. Ramazan bayramı, Kurban bayramı, Cuma ve diğer gus&uuml;llerin nedeni ise bu vesileyle kulun Rabbini y&uuml;celtmesi, Y&uuml;ce Allah&rsquo;a y&ouml;nelmesi ve O&rsquo;nun derg&acirc;hında g&uuml;nahlarının bağışlanmasını istemesidir. Artı, bu bayramlar inananlar i&ccedil;in meşhur bayramlardır ve bu zamanlarda onlar bir araya gelip Allah&rsquo;ı anarlar. Bu y&uuml;zden, bu vesileyle m&uuml;minlerin bu g&uuml;nleri y&uuml;celtmesi, diğer g&uuml;nlerden &uuml;st&uuml;n tutması ve Cuma g&uuml;n&uuml;nde gus&uuml;l aldıklarında bir sonraki Cumaya kadar manevi olarak temiz kalmaları i&ccedil;in, gus&uuml;l bu zamanlarda şeri olarak dinileştirilmiştir.[1] İnsandan meninin &ccedil;ıkmasının durumsal bir davranış (idrar ve dışkı gibi) olmadığı hatırlatılmalıdır; &ccedil;&uuml;nk&uuml; gusl&uuml;n etkisi t&uuml;m bedende aşik&acirc;r olmakta ve bedenin t&uuml;m h&uuml;creleri onun &ccedil;ıkmasından sonra &ouml;zel bir gevşeklik haline b&uuml;r&uuml;nmektedir. Bu da onun t&uuml;m beden azalarına etki ettiğinin delilidir. Bilginlerin araştırmalarına g&ouml;re, insan bedeninde t&uuml;m beden faaliyetlerini kontrol eden iki bitkisel sinir sistemi mevcuttur. Sempatik sinirler ve parasempatik diye anılan bu iki sinir sistemi, t&uuml;m insan bedeninde ve t&uuml;m d&acirc;hili ve harici organların etrafında yayılmış bulunmaktadır. Sempatik sinirlerin vazifesi, bedenin değişik organlarını harekete ge&ccedil;irmektir ve parasempatik sinirlerin vazifesi ise onların faaliyetlerini yavaşlatmaktır. Bazen bedende bu dengeyi bozan birtakım akımlar ger&ccedil;ekleşir. Bu akımlardan birisi &ldquo;orgazm&rdquo; yani cinsel zevkin zirveye &ccedil;ıkmasıdır. Bu genellikle meninin &ccedil;ıkmasıyla eşzamanlıdır. Bu esnada parasempatik sinir sistemi (frenleyen sinirler), sempatik sinir siteminin (hareketlendirici sinirler) &ouml;n&uuml;ne ge&ccedil;er ve denge olumsuz bir şekilde bozulur. &Ouml;te taraftan sempatik sinirleri harekete ge&ccedil;irebilen ve yitirilen dengeyi sağlayabilen şeyin suyun beden ile temas kurması olduğu da ispatlanmış bir konudur. Orgazmın etkisi t&uuml;m beden azaları &uuml;zerinde hissedilir bir şekilde g&ouml;r&uuml;nd&uuml;ğ&uuml;nden ve bu iki grup sinir sisteminin dengesi t&uuml;m bedende bozulduğundan cinsel ilişkiden veya meninin &ccedil;ıkmasından sonra t&uuml;m bedenin suyla yıkanması emredilmiş ve suyun hayat bahşedici etkisi sayesinde t&uuml;m bedende bu iki sinir sistemi arasında tam bir dengenin sağlanması hedeflenmiştir. Elbette gusl&uuml;n faydası bununla sınırlı değildir. Buna ek olarak gus&uuml;l almak, bir t&uuml;r ibadet ve tapınma da sayılır ve bunun ahlak&icirc; etkileri ink&acirc;r edilemez. Bu y&uuml;zden eğer beden niyetsiz olarak ve Allah&rsquo;a yakınlaşma ve O&rsquo;nun emrine itaat kasti g&uuml;d&uuml;lmeksizin yıkanırsa, bu doğru gus&uuml;l sayılmaz. Ger&ccedil;ekte meninin &ccedil;ıkması veya cinsel ilişki esnasında hem ruh ve hem beden etkilenmektedir. Ruh, maddi şehvetlere ve cisim ise gevşeklik ve hareketsizliğe doğru eğrilmektedir. Cenabet gusl&uuml; ise hem cismin yıkanması ve hem de yakınlık kastinin ger&ccedil;ekleşmesi nedeniyle ruhun arındırılmasıdır. Ortak bir anda hem cisim ve hem ruh &uuml;zerine ikili bir etki bırakır. B&ouml;ylece ruhu Allah ve maneviyata ve cismi de temizlik, sevin&ccedil; ve faaliyete doğru y&ouml;nlendirir.\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Meclisi, Muhammed Bakır, Bihar&uuml;&rsquo;l-Envar, c. 6, s. 95, M&uuml;essese-i el-Vefa, Beyrut, 1409 k.'),(304,'tr317','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Allah&rsquo;ı tanımanın doğru yolu hakkında rivayetler esasınca bu husustaki &ouml;l&ccedil;&uuml;n&uuml;n teşbih ve durmaktan uzak durmak olduğunu s&ouml;ylemeliyiz. Konunun a&ccedil;ıklaması i&ccedil;in ayrıntılı cevaba m&uuml;racaat ediniz.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Allah&rsquo;ı tanımak, Allah&rsquo;ın tecellilerine y&ouml;nelik bilgi etme yoluyla m&uuml;mk&uuml;nd&uuml;r. En son merhalede ise k&acirc;mil arif Allah&rsquo;ı kendinde bulur ve bu husus Allah&rsquo;ın onun kalbine tecelli etmesi yoluyla ger&ccedil;ekleşir. Rivayetlere g&ouml;re Allah&rsquo;ı tanımada doğruluğun &ouml;l&ccedil;&uuml;s&uuml; teşbih ve durmaktan uzak durmaktır. Teşbih ve durmak hakkında da şunları s&ouml;ylemek gerekir: Allah&rsquo;ı her sıfat ve tasavvur edilen her benzerlikten m&uuml;nezzeh bilmek, O&rsquo;nu kalp ve şuhud aracılığıyla idrak edemeyen insanların &ccedil;oğunluğu i&ccedil;in zihni olarak Allah hakkında susmaya/durmaya neden olur. Allah&rsquo;ın sıfatları hakkında susmak/durmak, Allah&rsquo;a inanmakla birlikte pratikte O&rsquo;nu kendi egemenliğinden soyutlamamız ve yaratan ile yaratılan arasında hi&ccedil;bir ilişkinin m&uuml;mk&uuml;n olmadığına inanmamız manasına gelir. Susmanın/durmanın mukabilinde olan teşbih ise Allah&rsquo;ı yaratıklarla bir bilmek veya yaratıklara benzetmektir; nitekim nakledildiği &uuml;zere Allah&rsquo;ı yaratıklarla bir bilmek k&uuml;f&uuml;rd&uuml;r ve O&rsquo;nu yaratıklardan ayrı bilmek de susmak/durmak anlamına gelir ve bu ikisinin arasını bulmak ise tevhittir.[1],[2] Bundan dolayı susmaktan/durmaktan ka&ccedil;ınmak, Allah&rsquo;ı her t&uuml;rl&uuml; sıfattan izole edip pratikte O&rsquo;nu ink&acirc;r etmekten ve varlık &acirc;leminde onun Cemal ve Celalinin bulunduğunu kabul etmemekten ka&ccedil;ınmaktan ibarettir. Teşbihten ka&ccedil;ınmak ise Allah&rsquo;ı yansıtan mazhar aynalarını g&ouml;rmemek, onları Allah&rsquo;ın ortağı bilmemek ve onların yaratıcısına dikkat etmek manasındadır. Başka bir ifadeyle, Allah asla zihin aracılığıyla idrak ve tasavvur edilemez. Allah&rsquo;ı tanımanın doğru yolu kalp yoludur ve bu ilahi tecellilere y&ouml;nelik aşk duymayla Allah&rsquo;ı tanımaktan ibarettir. Hakiki aşk makamında Allah&rsquo;ın mazhar ve tecellilerine y&ouml;nelik bilgi edinmek Allah&rsquo;ı tanımaktır; &ccedil;&uuml;nk&uuml; Allah ne mazharların kendisi ve ne de onlardan ayrıdır. Bu bilginin kemali ergin insanın tanımasıdır.</p>\r\n\r\n<p>\r\n	Bu konu hakkında daha fazla bilgi edinmek i&ccedil;in aşağıdakileri cevapları okuyunuz:</p>\r\n\r\n<p>\r\n	1. Allah&rsquo;ı Tanıma İmk&acirc;nı, 98 (Site: 889).</p>\r\n\r\n<p>\r\n	2. Allah&rsquo;ı Tanımak Ve Ona Aşk Duymak, 1609 (Site: 1611).</p>\r\n\r\n<p>\r\n	3. Fıtrat Ve Allah&rsquo;ı Tanımak, 1041 (Site: 1105).</p>\r\n\r\n<p>\r\n	4. Namazda Tespih Ve Onunla Birlikte Hamd Etmek, 22779 (Site: fa9773)</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1] &ldquo;ان الجمع بلا تفرقه زندقه و التفرقه بدون الجمع تعطیل و الجمع بینهما توحید&rdquo; Amuli, Seyyid Hayder, Camiu&rsquo;l Esrar ve Menbeu&rsquo;l Envar, s: 117, İntişaratı ilmi ve ferhenği, 1368 h.ş, bi ca; ve Hasanzade Amuli, Mumiddi&rsquo;l Himem, s: 109, Vezareti Ferhenk ve İrşadı İslami, 1378 h.ş.</p>\r\n\r\n<p>\r\n	[2] Cevaptan alıntı: 9803 (Site: 9773)</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Allah&rsquo;ı tanımanın doğru yolu hakkında rivayetler esasınca bu husustaki &ouml;l&ccedil;&uuml;n&uuml;n teşbih ve durmaktan uzak durmak olduğunu s&ouml;ylemeliyiz. Konunun a&ccedil;ıklaması i&ccedil;in ayrıntılı cevaba m&uuml;racaat ediniz.','&nbsp;Allah&rsquo;ı tanımak, Allah&rsquo;ın tecellilerine y&ouml;nelik bilgi etme yoluyla m&uuml;mk&uuml;nd&uuml;r. En son merhalede ise k&acirc;mil arif Allah&rsquo;ı kendinde bulur ve bu husus Allah&rsquo;ın onun kalbine tecelli etmesi yoluyla ger&ccedil;ekleşir. Rivayetlere g&ouml;re Allah&rsquo;ı tanımada doğruluğun &ouml;l&ccedil;&uuml;s&uuml; teşbih ve durmaktan uzak durmaktır. Teşbih ve durmak hakkında da şunları s&ouml;ylemek gerekir: Allah&rsquo;ı her sıfat ve tasavvur edilen her benzerlikten m&uuml;nezzeh bilmek, O&rsquo;nu kalp ve şuhud aracılığıyla idrak edemeyen insanların &ccedil;oğunluğu i&ccedil;in zihni olarak Allah hakkında susmaya/durmaya neden olur. Allah&rsquo;ın sıfatları hakkında susmak/durmak, Allah&rsquo;a inanmakla birlikte pratikte O&rsquo;nu kendi egemenliğinden soyutlamamız ve yaratan ile yaratılan arasında hi&ccedil;bir ilişkinin m&uuml;mk&uuml;n olmadığına inanmamız manasına gelir. Susmanın/durmanın mukabilinde olan teşbih ise Allah&rsquo;ı yaratıklarla bir bilmek veya yaratıklara benzetmektir; nitekim nakledildiği &uuml;zere Allah&rsquo;ı yaratıklarla bir bilmek k&uuml;f&uuml;rd&uuml;r ve O&rsquo;nu yaratıklardan ayrı bilmek de susmak/durmak anlamına gelir ve bu ikisinin arasını bulmak ise tevhittir.[1],[2] Bundan dolayı susmaktan/durmaktan ka&ccedil;ınmak, Allah&rsquo;ı her t&uuml;rl&uuml; sıfattan izole edip pratikte O&rsquo;nu ink&acirc;r etmekten ve varlık &acirc;leminde onun Cemal ve Celalinin bulunduğunu kabul etmemekten ka&ccedil;ınmaktan ibarettir. Teşbihten ka&ccedil;ınmak ise Allah&rsquo;ı yansıtan mazhar aynalarını g&ouml;rmemek, onları Allah&rsquo;ın ortağı bilmemek ve onların yaratıcısına dikkat etmek manasındadır. Başka bir ifadeyle, Allah asla zihin aracılığıyla idrak ve tasavvur edilemez. Allah&rsquo;ı tanımanın doğru yolu kalp yoludur ve bu ilahi tecellilere y&ouml;nelik aşk duymayla Allah&rsquo;ı tanımaktan ibarettir. Hakiki aşk makamında Allah&rsquo;ın mazhar ve tecellilerine y&ouml;nelik bilgi edinmek Allah&rsquo;ı tanımaktır; &ccedil;&uuml;nk&uuml; Allah ne mazharların kendisi ve ne de onlardan ayrıdır. Bu bilginin kemali ergin insanın tanımasıdır.\r\n\r\n\r\n	Bu konu hakkında daha fazla bilgi edinmek i&ccedil;in aşağıdakileri cevapları okuyunuz:\r\n\r\n\r\n	1. Allah&rsquo;ı Tanıma İmk&acirc;nı, 98 (Site: 889).\r\n\r\n\r\n	2. Allah&rsquo;ı Tanımak Ve Ona Aşk Duymak, 1609 (Site: 1611).\r\n\r\n\r\n	3. Fıtrat Ve Allah&rsquo;ı Tanımak, 1041 (Site: 1105).\r\n\r\n\r\n	4. Namazda Tespih Ve Onunla Birlikte Hamd Etmek, 22779 (Site: fa9773)\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1] &ldquo;ان الجمع بلا تفرقه زندقه و التفرقه بدون الجمع تعطیل و الجمع بینهما توحید&rdquo; Amuli, Seyyid Hayder, Camiu&rsquo;l Esrar ve Menbeu&rsquo;l Envar, s: 117, İntişaratı ilmi ve ferhenği, 1368 h.ş, bi ca; ve Hasanzade Amuli, Mumiddi&rsquo;l Himem, s: 109, Vezareti Ferhenk ve İrşadı İslami, 1378 h.ş.\r\n\r\n\r\n	[2] Cevaptan alıntı: 9803 (Site: 9773)\r\n\r\n\r\n	&nbsp;'),(305,'tr316','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Kehf suresi kuranı kerimin diğer sureleri gibi faziletlere ve bir&ccedil;ok nitelik ve &ouml;zelliklere haizdir. Bu y&uuml;celik ve faziletler peygamberden (s.a.a.) ve İmamlardan (a.s.) nakledilen bir&ccedil;ok rivayetlerde beyan edilmiştir. Peygamberden (s.a.a.) nakledilen bir rivayette ş&ouml;yle denilmektedir: Bu sure nazil olduğunda yetmiş bin melek onunla birlikte imiştir. Her kim Kehsf suresini Cuma g&uuml;n&uuml; okursa bir sonraki cumaya kadar Allah onun g&uuml;nahlarını af eder şeklinde olan rivayet bu konuda olan rivayetlerden bir başka &ouml;rnektir. Başka bir rivayet ş&ouml;yle buyurmaktadır: Her kim her Cuma akşamı kehf suresini okursa d&uuml;nya aleminden şehit olarak gidecek ve şehitlerle haşır olunacaktır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bu surenin i&ccedil;ermiş olduğu &ouml;ğreti ve konular şunlardır: Hamd ve sena ile başlıyor ve tevhit, iman ve salıh amel ile bitiyor. Bu surenin bir&ccedil;ok ayeti mebde ve mead konuları a&ccedil;ıklıyor ve cennetteki nimetleri m&uuml;jdeliyor ve cehennemdeki azaptan da korkutuyor. Bu surenin cazip konulardan bir diğeri de, bu surede yer alan &uuml;&ccedil; kıssanın var olmasıdır. Bu kıssalarda birisi; Ashabi kehf kıssası, ikincisi; Musa (a.s.) ve Hıdır (a.s.) kıssası, &uuml;&ccedil;&uuml;nc&uuml;s&uuml;; Z&uuml;lkarneyn destanıdır.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Soru soran okuyucumuzun sorusu surenin fazileti, konumu ve surenin muhtevasıyla alakalı olduğunu dikkate alarak cevabını iki b&ouml;l&uuml;mde sunacağız.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Kehf Suresinin Konumu ve Haiz Olduğu Nitelikler:</p>\r\n\r\n<p>\r\n	Kehf suresi kuranı kerimin diğer sureleri gibi bir&ccedil;ok faziletlere ve bir&ccedil;ok nitelik ve &ouml;zelliklere haizdir. Bu y&uuml;celik ve faziletler peygamberden (s.a.a.) ve İmamlardan (a.s.) nakledilen bir&ccedil;ok rivayetlerde beyan edilmiştir. Bu konum da surenin i&ccedil;ermiş olduğu &ouml;ğretilerin ve konuların &ouml;nemliliğinden kaynaklandığı da a&ccedil;ıktır. Bu kısacık makalede masumların (s.a.) bu surenin değeri, konumu ve kıraat edilmesinin değeri hakkında var olan rivayetlerden bazılarına &ouml;rnek teşkil etsin diye işaret edeceğiz.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Peygamber (s.a.a.) kendi yaranlarına ş&ouml;yle buyuruyor: &ldquo;Nazil olduğunda kendisiyle birlikte yetmiş bin melek nazil olan, y&uuml;celiği g&ouml;ky&uuml;z&uuml;n&uuml; ve yery&uuml;z&uuml;n&uuml; dolduracak kadar değerinde olan sureyi size tanıtmamı istiyor musunuz&rdquo;? Onlar cevaben evet ya Resul&uuml;llah dediler: Peygamber (s.a.a) ş&ouml;yle buyurdu: &ldquo;Bu &ouml;zelliklere haiz olan sure kehf suresidir.&nbsp; Her kim bu sureyi Cuma g&uuml;n&uuml;lerinde okursa bir sonraki cumaya kadar Allah onun g&uuml;nahlarını af eder&rdquo;.[1]<br />\r\n	&nbsp;&nbsp;&nbsp; Başak bir hadiste peygamberden ş&ouml;yle nakledilmiştir: &ldquo;Her kim bu s&uuml;renin başından on ayet ezberlerse (hifz ederse) deccal ona dilini uzatamaz. Ve her kim surenin t&uuml;m&uuml;n&uuml; okursa cennete girecektir&rdquo;.[2]<br />\r\n	&nbsp;&nbsp;&nbsp; İmam sadıktan (a.s.) da ş&ouml;yle nakledilmiştir: &ldquo;Her kim her Cuma akşamı kehf suresini okursa d&uuml;nyadan şehit olarak gidecek ve şehitler saffında yer alacaktır&rdquo;.[3],[4]</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Kehf Suresinin Muhtavası Hakkında:</p>\r\n\r\n<p>\r\n	Bu surenin i&ccedil;ermiş olduğu &ouml;ğreti ve konular şunlardır: Hamd ve sena ile başlıyor, tevhit, iman ve salıh amel ile bitiyor. Biz burada bu surenin i&ccedil;ermiş olduğu konuları başlıklar şeklinde a&ccedil;ıklamaya &ccedil;alışacağız.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Bu surenin i&ccedil;eriği diğer mekki sureler gibi &ccedil;oğunlukla mebde, mead konularını beyan eder, cennetin nimetlerini m&uuml;jdeler ve cehennemin azabından korkutur.<br />\r\n	&nbsp;&nbsp;&nbsp; Bu sure o zor g&uuml;nde M&uuml;sl&uuml;manların karşı karşıya kalmış oldukları i&ccedil;in teselli vermek i&ccedil;in &ccedil;ok &ouml;nemli bir konuya işaret ediyor. O konuda şudur: Az bir grup sayı bakımından ne kadar az oluyor ise olsun zahiri olarak g&uuml;&ccedil;l&uuml; ve sayı bakımından ne kadar &ccedil;ok oluyor olsun olanlara karşı teslim olmamalıdır. Belki Ashabi Kehf gibi k&uuml;&ccedil;&uuml;k bir grup gibi kendi hesaplarını fasit ve şirke bulaşmış olan &ccedil;evrelerden ayırmaları ve onların zıddına kıyam etmeleri gerekmektedir. Eğer g&uuml;&ccedil;leri var ise onlara karşı m&uuml;bareze etmeleri gerekir. Ama eğer g&uuml;&ccedil;leri yok ise hicret etmelidirler.<br />\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hakeza bu surenin hikaye etmiş olduğu kıssalardan bir diğeri servet bakımından tamamen bir diğerinden farklı ve zıt olan iki kişinin destanıdır. Onlardan birisi &ccedil;ok servet sahibi ama imansız diğeri ise fakir ama imanlıydı. Ama fakir olan bu kişi kesinlikle servetli olan kişiye karşı kendi imanından el &ccedil;ekmedi ve izzetin elden vermedi. G&uuml;c&uuml; yettiği kadar ona nasihat etti ve onu irşat etmeye &ccedil;alıştı. Sonu&ccedil; itibariyle de ondan beri olduğunu ilan etti ve neticede kendisi galip geldi.<br />\r\n	&nbsp;&nbsp;&nbsp; Bu surenin bir diğer kısmı ise hazreti Musa ve hazreti Hıdır kısasıyla alakalıdır. (Elbette Hıdırın ismi gelmemeiştir). Musan&rsquo;ın zahiri olarak tiksindirici olan işlere karşı takındığı tavra işaret ediyor. Onun zahiren tiksindirici ama batını dolu maslahat olan işlere karşı sabırsız ve direnişi g&ouml;steremedi. Ama hazreti Hıdırın vermiş olduğu a&ccedil;ıklamalardan sonra konuların derinliğini anladı ve rahatsızlıklarından pişman oldu ve karasızlığını kenara itti.<br />\r\n	&nbsp;&nbsp;&nbsp; Bu surenin başka bir b&ouml;l&uuml;m&uuml; Z&uuml;lkarnen olayını anlatıyor: Onun evrenin doğusunu ve batısını dolaştığını anlatıyor. Bu yolculukta farklı k&uuml;lt&uuml;rlere sahip olan farklı kavimlerle karşılaştığını beyan ediyor. Sonu&ccedil; itibariyle bir grup insanların yardımıyla &ldquo;yec&uuml;c&rdquo; ve &ldquo;mec&uuml;c&uuml;n&rdquo; hilelerine karşı koydu ve ge&ccedil;itlerini demirlerle bir sedd &ccedil;ekerek tıkadı onların başka yerlere n&uuml;fuz etmelerini &ouml;nledi.<br />\r\n	&nbsp;&nbsp;&nbsp; Bu surenin calip ve kayda değer bir diğer noktası da bu surede &uuml;&ccedil; kıssanın yer almış olmasıdır: Birisi; Ashabi kehf, ikincisi; Hz. Musa (a.s.) ve Hz. Hıdır&rsquo;ın (a.s.) kıssası, &Uuml;&ccedil;&uuml;nc&uuml;s&uuml;; Z&uuml;lkarneyn destanıdır.</p>\r\n\r\n<p>\r\n	Dikkate şayandır ki kuranı kerimde zikredilen diğer kıssalar kuranın birka&ccedil; yerinde tekrar edilmiş niteliğine sahiptir ama bunun aksine bu &uuml;&ccedil; kıssa ise kuranın başka surelerinde zikredilmemiştir.</p>\r\n\r\n<p>\r\n	Elbette sadece Enbiya suresinin 96. Ayetinde Yec&uuml;c ve Mec&uuml;c meselesine Z&uuml;lkarney&rsquo;nin ismi zikredilmeden işaret edilmiştir. İşte bu &ouml;zellik bu sureyi diğer surelerden ayıran bir &ouml;zelliktir.[5]</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Arusi Huveyzi, Abdu Ali b. Cuma, &ldquo;tefsir-i nurus &ndash; sakaleyn&rdquo;, Kum: intş. İsmailiyan, 1415, kameri, c. 3, s. 241.</p>\r\n\r\n<p>\r\n	[2] A.g.e.</p>\r\n\r\n<p>\r\n	[3] Hur Amuli, &ldquo;vesailu&rsquo;ş-Şia&rdquo;, Kum: muesesei Alulbeyt (a.s.), 1409, kameri, c. 7, s. 410. &nbsp;</p>\r\n\r\n<p>\r\n	[4] Konuyla ilgili daha fazla bilgi edinmek i&ccedil;in aşağıdaki adreslere m&uuml;racaat ediniz: &ldquo;nemaye: sevabi kıraat surehayı kuran, 872 (sayt: 1021&rdquo; ve&nbsp; &ldquo;tefsir-i nurus &ndash; sakaleyn&rdquo;, Kum: intş. İsmailiyan, 1415, kameri, c. 3, s. 241- 242.</p>\r\n\r\n<p>\r\n	[5] Kehf suresinin i&ccedil;ermiş olduğu &ouml;ğretileri hakkında daha fazla bilgi edinmek i&ccedil;in aşağıdaki adreslere m&uuml;racaat ediniz: Mekarım Şirazi, Nasır, &ldquo;tefsiri N&uuml;mune&rdquo;, Tahran: darul k&uuml;t&uuml;bil islamiye, 1374, şemsi, c. 12, s. 336&nbsp; - 338; &ldquo;Tefsir-u Nurus &ndash; Sakeyleyn&rdquo;, c. 3, s. 241 &ndash; 242; Taberisi, &ldquo;mecmeul &ndash; beyan&rdquo;, Tahran: nasır husru, 1372, şemsi, c. 6, s. 690 &ndash; 691.</p>\r\n','Kehf suresi kuranı kerimin diğer sureleri gibi faziletlere ve bir&ccedil;ok nitelik ve &ouml;zelliklere haizdir. Bu y&uuml;celik ve faziletler peygamberden (s.a.a.) ve İmamlardan (a.s.) nakledilen bir&ccedil;ok rivayetlerde beyan edilmiştir. Peygamberden (s.a.a.) nakledilen bir rivayette ş&ouml;yle denilmektedir: Bu sure nazil olduğunda yetmiş bin melek onunla birlikte imiştir. Her kim Kehsf suresini Cuma g&uuml;n&uuml; okursa bir sonraki cumaya kadar Allah onun g&uuml;nahlarını af eder şeklinde olan rivayet bu konuda olan rivayetlerden bir başka &ouml;rnektir. Başka bir rivayet ş&ouml;yle buyurmaktadır: Her kim her Cuma akşamı kehf suresini okursa d&uuml;nya aleminden şehit olarak gidecek ve şehitlerle haşır olunacaktır.\r\n\r\n	\r\n		Bu surenin i&ccedil;ermiş olduğu &ouml;ğreti ve konular şunlardır: Hamd ve sena ile başlıyor ve tevhit, iman ve salıh amel ile bitiyor. Bu surenin bir&ccedil;ok ayeti mebde ve mead konuları a&ccedil;ıklıyor ve cennetteki nimetleri m&uuml;jdeliyor ve cehennemdeki azaptan da korkutuyor. Bu surenin cazip konulardan bir diğeri de, bu surede yer alan &uuml;&ccedil; kıssanın var olmasıdır. Bu kıssalarda birisi; Ashabi kehf kıssası, ikincisi; Musa (a.s.) ve Hıdır (a.s.) kıssası, &uuml;&ccedil;&uuml;nc&uuml;s&uuml;; Z&uuml;lkarneyn destanıdır.','&nbsp;Soru soran okuyucumuzun sorusu surenin fazileti, konumu ve surenin muhtevasıyla alakalı olduğunu dikkate alarak cevabını iki b&ouml;l&uuml;mde sunacağız.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Kehf Suresinin Konumu ve Haiz Olduğu Nitelikler:\r\n\r\n\r\n	Kehf suresi kuranı kerimin diğer sureleri gibi bir&ccedil;ok faziletlere ve bir&ccedil;ok nitelik ve &ouml;zelliklere haizdir. Bu y&uuml;celik ve faziletler peygamberden (s.a.a.) ve İmamlardan (a.s.) nakledilen bir&ccedil;ok rivayetlerde beyan edilmiştir. Bu konum da surenin i&ccedil;ermiş olduğu &ouml;ğretilerin ve konuların &ouml;nemliliğinden kaynaklandığı da a&ccedil;ıktır. Bu kısacık makalede masumların (s.a.) bu surenin değeri, konumu ve kıraat edilmesinin değeri hakkında var olan rivayetlerden bazılarına &ouml;rnek teşkil etsin diye işaret edeceğiz.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Peygamber (s.a.a.) kendi yaranlarına ş&ouml;yle buyuruyor: &ldquo;Nazil olduğunda kendisiyle birlikte yetmiş bin melek nazil olan, y&uuml;celiği g&ouml;ky&uuml;z&uuml;n&uuml; ve yery&uuml;z&uuml;n&uuml; dolduracak kadar değerinde olan sureyi size tanıtmamı istiyor musunuz&rdquo;? Onlar cevaben evet ya Resul&uuml;llah dediler: Peygamber (s.a.a) ş&ouml;yle buyurdu: &ldquo;Bu &ouml;zelliklere haiz olan sure kehf suresidir.&nbsp; Her kim bu sureyi Cuma g&uuml;n&uuml;lerinde okursa bir sonraki cumaya kadar Allah onun g&uuml;nahlarını af eder&rdquo;.[1]\r\n	&nbsp;&nbsp;&nbsp; Başak bir hadiste peygamberden ş&ouml;yle nakledilmiştir: &ldquo;Her kim bu s&uuml;renin başından on ayet ezberlerse (hifz ederse) deccal ona dilini uzatamaz. Ve her kim surenin t&uuml;m&uuml;n&uuml; okursa cennete girecektir&rdquo;.[2]\r\n	&nbsp;&nbsp;&nbsp; İmam sadıktan (a.s.) da ş&ouml;yle nakledilmiştir: &ldquo;Her kim her Cuma akşamı kehf suresini okursa d&uuml;nyadan şehit olarak gidecek ve şehitler saffında yer alacaktır&rdquo;.[3],[4]\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Kehf Suresinin Muhtavası Hakkında:\r\n\r\n\r\n	Bu surenin i&ccedil;ermiş olduğu &ouml;ğreti ve konular şunlardır: Hamd ve sena ile başlıyor, tevhit, iman ve salıh amel ile bitiyor. Biz burada bu surenin i&ccedil;ermiş olduğu konuları başlıklar şeklinde a&ccedil;ıklamaya &ccedil;alışacağız.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Bu surenin i&ccedil;eriği diğer mekki sureler gibi &ccedil;oğunlukla mebde, mead konularını beyan eder, cennetin nimetlerini m&uuml;jdeler ve cehennemin azabından korkutur.\r\n	&nbsp;&nbsp;&nbsp; Bu sure o zor g&uuml;nde M&uuml;sl&uuml;manların karşı karşıya kalmış oldukları i&ccedil;in teselli vermek i&ccedil;in &ccedil;ok &ouml;nemli bir konuya işaret ediyor. O konuda şudur: Az bir grup sayı bakımından ne kadar az oluyor ise olsun zahiri olarak g&uuml;&ccedil;l&uuml; ve sayı bakımından ne kadar &ccedil;ok oluyor olsun olanlara karşı teslim olmamalıdır. Belki Ashabi Kehf gibi k&uuml;&ccedil;&uuml;k bir grup gibi kendi hesaplarını fasit ve şirke bulaşmış olan &ccedil;evrelerden ayırmaları ve onların zıddına kıyam etmeleri gerekmektedir. Eğer g&uuml;&ccedil;leri var ise onlara karşı m&uuml;bareze etmeleri gerekir. Ama eğer g&uuml;&ccedil;leri yok ise hicret etmelidirler.\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hakeza bu surenin hikaye etmiş olduğu kıssalardan bir diğeri servet bakımından tamamen bir diğerinden farklı ve zıt olan iki kişinin destanıdır. Onlardan birisi &ccedil;ok servet sahibi ama imansız diğeri ise fakir ama imanlıydı. Ama fakir olan bu kişi kesinlikle servetli olan kişiye karşı kendi imanından el &ccedil;ekmedi ve izzetin elden vermedi. G&uuml;c&uuml; yettiği kadar ona nasihat etti ve onu irşat etmeye &ccedil;alıştı. Sonu&ccedil; itibariyle de ondan beri olduğunu ilan etti ve neticede kendisi galip geldi.\r\n	&nbsp;&nbsp;&nbsp; Bu surenin bir diğer kısmı ise hazreti Musa ve hazreti Hıdır kısasıyla alakalıdır. (Elbette Hıdırın ismi gelmemeiştir). Musan&rsquo;ın zahiri olarak tiksindirici olan işlere karşı takındığı tavra işaret ediyor. Onun zahiren tiksindirici ama batını dolu maslahat olan işlere karşı sabırsız ve direnişi g&ouml;steremedi. Ama hazreti Hıdırın vermiş olduğu a&ccedil;ıklamalardan sonra konuların derinliğini anladı ve rahatsızlıklarından pişman oldu ve karasızlığını kenara itti.\r\n	&nbsp;&nbsp;&nbsp; Bu surenin başka bir b&ouml;l&uuml;m&uuml; Z&uuml;lkarnen olayını anlatıyor: Onun evrenin doğusunu ve batısını dolaştığını anlatıyor. Bu yolculukta farklı k&uuml;lt&uuml;rlere sahip olan farklı kavimlerle karşılaştığını beyan ediyor. Sonu&ccedil; itibariyle bir grup insanların yardımıyla &ldquo;yec&uuml;c&rdquo; ve &ldquo;mec&uuml;c&uuml;n&rdquo; hilelerine karşı koydu ve ge&ccedil;itlerini demirlerle bir sedd &ccedil;ekerek tıkadı onların başka yerlere n&uuml;fuz etmelerini &ouml;nledi.\r\n	&nbsp;&nbsp;&nbsp; Bu surenin calip ve kayda değer bir diğer noktası da bu surede &uuml;&ccedil; kıssanın yer almış olmasıdır: Birisi; Ashabi kehf, ikincisi; Hz. Musa (a.s.) ve Hz. Hıdır&rsquo;ın (a.s.) kıssası, &Uuml;&ccedil;&uuml;nc&uuml;s&uuml;; Z&uuml;lkarneyn destanıdır.\r\n\r\n\r\n	Dikkate şayandır ki kuranı kerimde zikredilen diğer kıssalar kuranın birka&ccedil; yerinde tekrar edilmiş niteliğine sahiptir ama bunun aksine bu &uuml;&ccedil; kıssa ise kuranın başka surelerinde zikredilmemiştir.\r\n\r\n\r\n	Elbette sadece Enbiya suresinin 96. Ayetinde Yec&uuml;c ve Mec&uuml;c meselesine Z&uuml;lkarney&rsquo;nin ismi zikredilmeden işaret edilmiştir. İşte bu &ouml;zellik bu sureyi diğer surelerden ayıran bir &ouml;zelliktir.[5]\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Arusi Huveyzi, Abdu Ali b. Cuma, &ldquo;tefsir-i nurus &ndash; sakaleyn&rdquo;, Kum: intş. İsmailiyan, 1415, kameri, c. 3, s. 241.\r\n\r\n\r\n	[2] A.g.e.\r\n\r\n\r\n	[3] Hur Amuli, &ldquo;vesailu&rsquo;ş-Şia&rdquo;, Kum: muesesei Alulbeyt (a.s.), 1409, kameri, c. 7, s. 410. &nbsp;\r\n\r\n\r\n	[4] Konuyla ilgili daha fazla bilgi edinmek i&ccedil;in aşağıdaki adreslere m&uuml;racaat ediniz: &ldquo;nemaye: sevabi kıraat surehayı kuran, 872 (sayt: 1021&rdquo; ve&nbsp; &ldquo;tefsir-i nurus &ndash; sakaleyn&rdquo;, Kum: intş. İsmailiyan, 1415, kameri, c. 3, s. 241- 242.\r\n\r\n\r\n	[5] Kehf suresinin i&ccedil;ermiş olduğu &ouml;ğretileri hakkında daha fazla bilgi edinmek i&ccedil;in aşağıdaki adreslere m&uuml;racaat ediniz: Mekarım Şirazi, Nasır, &ldquo;tefsiri N&uuml;mune&rdquo;, Tahran: darul k&uuml;t&uuml;bil islamiye, 1374, şemsi, c. 12, s. 336&nbsp; - 338; &ldquo;Tefsir-u Nurus &ndash; Sakeyleyn&rdquo;, c. 3, s. 241 &ndash; 242; Taberisi, &ldquo;mecmeul &ndash; beyan&rdquo;, Tahran: nasır husru, 1372, şemsi, c. 6, s. 690 &ndash; 691.'),(306,'tr315','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Allah u Te&acirc;l&acirc; bu ayeti kerimede yetimlerden sorumlu olan kimselere d&uuml;stur veriyor ki yetimlerden sorumlu olan kimseler yetimlerin mallarına karşı dikkatli olsunlar. Onların sermayesini korusunlar, sorumlulukları d&ouml;neminde buluğ ve r&uuml;şt &ccedil;ağına erinceye kadar onları denemeye tabi tutsunlar. Sorumlular, sorumluluklarının altında olan yetimlerin buluğ ve r&uuml;şt &ccedil;ağına erdiklerini fark ettiklerinde mallarını kendilerine teslim etsinler. Bu deneme şundan dolayıdır ki himayelerinde olan yetimlerin buluğ ve evlenme &ccedil;ağına erdiklerini ve kendilerine teslim edilen mallarını bireysel ve toplumsal maslahatlarda sarf edecek bilecek yeterli konuma ve r&uuml;şte geldikleri anlaşılmasıdır. Yetimin malını yemekten ve onda israf etmekten sakınılmalıdır; eğer sorumlu olan kimse mal ve servet sahibi ise yetimin malından hi&ccedil;bir şey kendisi i&ccedil;in almamalıdır. Ama eğer fakir bir kimse ise &ouml;rfe uygun ve sadece kendi ihtiyacı giderecek miktarda yanında bulunan yetimin malından maaş alabilir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Buna binaen yetimlerden sorumlu olan kimseler yetimlerin aklını, derk etme kabiliyetlerini ve liyakatli olup olmadıklarını denemelidirler. Bu deneme neticesinde yetimlerin akıllarının kemale ulaştığını fark ettikleri durumda mallarını onların g&uuml;d&uuml;mlerine vereceklerdir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;S&ouml;z konusu ayetin n&uuml;zul sebebi[1] Sabıt b. Rufaa ve amcasıdır. Sabıtın babası Rufaa vefat ettiğinde Sabıtın kendisi K&uuml;&ccedil;&uuml;k idi dolayısıyla yetim kaldı. Amcası Peygamberin (s.a.a.) yanına geldi ve ona şunu sordu: Kardeşimin oğlu benim himayem altında ve ben ne kadar onun malında tasarruf edebilirim ve ne zaman onun malını kendisine devir etmem gerekiyor? İşte bu soru neticesinde bu ayet kerime peygamberimize (s.a.a.) nazil oldu.[2] &nbsp;</p>\r\n\r\n<p>\r\n	Meselenin h&uuml;km&uuml;n&uuml;n aydınlanması i&ccedil;in &ouml;nce ayette zikredilen kavram ve kelimelerin ne anlama geldiğini a&ccedil;ıklayacağız daha sonra konunun aslına d&ouml;neceğiz.</p>\r\n\r\n<p>\r\n	&ldquo;İbtila&rdquo; kelimesi &ldquo;ibtelu&rdquo; fiilinin mastarı, imtihan ve sınamak anlamındadır.[3] &ldquo;Buluği nikah&rdquo;tan&rdquo; (evlenmeye yetişmek) maksat evlenme (erginlik) &ccedil;ağına gelmektir. Dolayısıyla ger&ccedil;ek itibariyle &ldquo;evlenmeye kavuşmak&rsquo;tan maksat &ldquo;mecazi aklidir&rdquo;. &ldquo;Anestum&rdquo; kelimesinden maksat &ldquo;inas&rdquo; şeklindeki kelimeden alıntı yapılmış ve m&uuml;şahede anlamında, ancak &uuml;lfet ve şefkat anlamındaki kokusunu i&ccedil;ermektedir.[4] Zira onun maddesi yani sulasi m&uuml;cerredisi (&uuml;&ccedil; harflı) &ldquo;e-n-s&rdquo;dir. R&uuml;şt kelimesi pişmiş ve akıl meyvesinin yetişmiş olması anlamındadır.[5]</p>\r\n\r\n<p>\r\n	&ldquo;Fedfeu&hellip;&rdquo; c&uuml;mlesi dolaylı olarak yetimin malı bizatihi kendisinin eline verilmesinin gerekli olduğunu s&ouml;ylemektedir. Verin anlamında olan &ldquo;Featu&rdquo; kelimesinin yerine &ldquo;def ediniz&rdquo; &ldquo;anlamında olan &ldquo;fedfeu&rdquo;&nbsp; kelimesini kullanılmıştır ki bir taraftan yetim kalmış kimsenin malını kendisine devir etsin diğer taraftan onun kendisi &uuml;zerinde olan zahmetini ve y&uuml;k&uuml;n&uuml; kaldırmış olsun anlamını ifade etsin diye. Buna binaen bu tabir reva&ccedil;ta ve &ccedil;ok d&uuml;ş&uuml;k bir tabir olmasına rağmen latif bir kinayeyi de i&ccedil;ermektedir.</p>\r\n\r\n<p>\r\n	&ldquo;Hatta iza belegun nikahe&hellip;&rdquo; c&uuml;mlesi edebi olarak &ldquo;vebtelu&hellip;&rdquo; c&uuml;mlesine mutaalik (bağlı) olmaktadır. Anlamı da şudur: Yetimi deneyin ve bu sınanma &ccedil;ocuk kendi anlar duruma yani iyiyi k&ouml;t&uuml;y&uuml; bir birinden ayırt edebilecek temay&uuml;z &ccedil;ağına geldikten sonra ta evlenme &ccedil;ağına gelinceye kadar devam etsin. Bu sırada akli erginliğine geldiğini m&uuml;şahede ettiğinizde malını kendisine verin. Dolayısıyla bu tabir bir anlamda sınamaya tabi tutulmasının devam edilmesine delalet etmektedir. Ve yine şunu belirtmektedir ki yetim olan &ccedil;ocuk iyiliği ve k&ouml;t&uuml;l&uuml;ğ&uuml; ayırt edebilecek, akli meseleleri derk edebilir merhaleye yetişmesinin gerekliliği istediğinde; yani sınanabilecek duruma gelir gelmez sınava tabi tutulmasına başlasın ve bu sınama evlilik &ccedil;ağına kadar devam edilmelidir. &nbsp;</p>\r\n\r\n<p>\r\n	Meselenin tabiatı da bu gerekliliği istemektedir. Zira bir iki defa &ccedil;ocuğu sınamakla &ccedil;ocuğun r&uuml;şt&uuml; teşhis edilemez. Bilakis deneme olayı &ccedil;ocuğun r&uuml;şt&uuml; anlaşılıncaya kadar devam edilmelidir. Zira &ccedil;ocuk ayırt etme merhalesinden sonra yavaş yavaş &ldquo;rihak&rdquo;[6] ve daha sonra &ldquo;evlilik&rdquo; &ccedil;ağına ve o zaman r&uuml;şt merhalesine varır.[7]</p>\r\n\r\n<p>\r\n	Buna binaen bir b&uuml;t&uuml;n olarak ayetin manası şudur: &ldquo;yetimi deneyin, onda r&uuml;şt&uuml; m&uuml;şahede ederseniz dolayısıyla malını kendisine veriniz&rdquo;. Bu tarzdaki konuşma bize şunu tefhim ettiriyor: Sadece evlilik &ccedil;ağına ulaşılması yetimin malını kendisine verilmesi i&ccedil;in k&acirc;mil bir neden olamaz. Bilakis bu şartlarından bir tanesidir. Evlilik &ccedil;ağı, yetimin r&uuml;şt edip kendi başına bağımsız olarak kendi malında tasarruf edebilme yeteneğine sahip olduğunda evlilik &ccedil;ağı &ldquo;illeti tamme&rdquo; konumuna gelir. Zira mali tasarruflarda erginlik &ccedil;ağına ulaşılmasının gerekliliğin yanı sıra, r&uuml;şt de şarttır. Buradan İslam dininde buluğun tek bir manada olmadığı anlaşılmaktadır. İbadet, hudut ve diye gibi konularda &ldquo;buluğ&rdquo; evlilik &ccedil;ağını gelme anlamında alınmış ama mali tasarruf, ikrar etme ve buna benzer konularda ise erginlik &ccedil;ağına ulaşmasının yanı sıra başka bir şartta; yani r&uuml;şt de konu edilmiştir. Bunun kendisi İslam dini kendi kanunlarını koyarken g&ouml;z &ouml;n&uuml;nde bulundurduğu bazı incelikleri dikkate aldığını g&ouml;stermektedir. Zira eğer r&uuml;şt meselesini şart koşmamış olsaydı ve mali tasarruf ve benzer konularda r&uuml;şt meselesini muteber saymamış olsaydı yetim kalmış kimseler gibi bireylerin sosyal hayatlarında aksaklık v&uuml;cuda gelecekti.[8] Nakledilen bir rivayette bu ayette zikredilen r&uuml;şt kelimesi hakkında imam Sadık&rsquo;tan (a.s.) sorulmuş, imam cevaben ş&ouml;yle buyurmuşlardır: &ldquo;r&uuml;şt malı muhafaza edebilme yeti ve kudrettir&rdquo;.[9]</p>\r\n\r\n<p>\r\n	Buna binaen yetimlerin sorumluluğunu &uuml;stlenen kimseler yetimlerin anlama g&uuml;c&uuml;n&uuml;, layakat ve iktisadi olarak denemeleri gerekmektedirler. Akılları r&uuml;şt etmiş ve kemal merhalesine gelmiş olduğunu g&ouml;r&uuml;rlerse servetlerini kendilerine devir etmeleri gerekecektir.[10]</p>\r\n\r\n<p>\r\n	Allah u Te&acirc;l&acirc; yetimlerden sorumlu olan kimselere gerekli kıldığı meselelerden bir diğeri onların mallarına karşı &ccedil;ok dikkatli olmalarıdır. Onların mallarını yemekten ve israf etmekten sakınmaları gerekmektedir. Sorumlu olan kişi eğer servet sahibi ise yetimin malından hi&ccedil;bir şey almaması istenilmektedir. Ama eğer fakir ise &ouml;rf&uuml;n uygun g&ouml;rd&uuml;ğ&uuml; ve yaşamın zaruri ihtiyacını giderecek kadar ondan maaş alabilir.[11] Elbette eğer yetimin sermayesi g&ouml;ze &ccedil;arpacak ve kayda değer bir şey değil ise ondan bir şey alınmalı.[12]</p>\r\n\r\n<p>\r\n	Başka bir mesele şudur: yetim r&uuml;şt merhalesine yetiştiği zaman onun malını kendisine verdiğinde şahit tutsun! Her ne kadar şahit olarak Allah yeterli ise de. Ama şahit almak iki y&ouml;nden &ouml;nemlilik arz ediyor: bir: gelecekte yetim ve mal sahibi tarafından sermayesinin sorumlusu tarafından tar mal ve israf edildiğini iddia edemezsin. İki: topluma karşı ve sosyal bir y&ouml;n&uuml; vardır. Oda şudur: Bu konuyla ilgili gelecekte muhtemel yaygılara karşı &ouml;nlem almış ve kendisini savunacak delillerin var olmasıdır.</p>\r\n\r\n<p>\r\n	Sonu&ccedil; itibariyle dikkate şayandır ki yetimi sınamak ve denemek i&ccedil;in takip edilmesi gereken y&ouml;ntem hakkında ihtilaf edilmiştir. Bazıları yetim olan &ccedil;ocuklar iki gruba ayırt ederek her grup i&ccedil;in farklı bir y&ouml;ntem &ouml;nermiştir. Zira yetim kalan kimse ya erkek ya kız &ccedil;ocuktur. Eğer erkek &ccedil;ocuk ise imtihana tabi tutulması ş&ouml;yle olmalıdır: Onun sorumluluğunu &uuml;stlenmiş olan kimse aylık veya daha az bir m&uuml;ddet i&ccedil;in bir miktar haclık kendisine vererek onu kendi başına serbest bırakacak ve uzaktan g&ouml;zetleyecek ki kendisine vermiş olduğu haclığı nasıl ve nerelerde sarf edecektir. Eğer doğru bir şekilde harcarsa r&uuml;şte kavuştuğu belli olacaktır. Dolayısıyla malı kendisine verilecektir. Ama eğer doğru bir şekilde harcamasa r&uuml;şte ulaşmadığı anlaşılır. Dolayısıyla malı kendisine verilmeyecektir. Ama eğer s&ouml;z konusu yetim kız &ccedil;ocuk ise ev işleri ve hanımlara has olan işler kendisine verilecek ve kendisine nasıl yapılacağı anlatılır. Eğer kendisine verilmiş olan işleri doğru yaparsa r&uuml;şte ulaşmıştır, dolayısıyla kendisinin malı kendisine teslim edilecektir. Ama eğer doğru amel etmezse r&uuml;şte ulaşıncaya kadar onu koruması altına alacaktır.[13]</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] &ldquo;Yetimleri deneyin. Evlenme &ccedil;ağına (buluğa) erdiklerinde, eğer reşid olduklarını g&ouml;r&uuml;rseniz, mallarını kendilerine verin B&uuml;y&uuml;yecekler (ve mallarını geri alacaklar) diye israf ederek ve aceleye getirerek mallarını yemeyin. (Velilerden) kim zengin ise (yetim malından yemeğe) tenezz&uuml;l etmesin. Kim de fakir ise, aklın ve dinin gereklerine uygun bir bi&ccedil;imde (hizmetinin karşılığı kadar) yesin. Mallarını kendilerine geri verdiğiniz zaman da yanlarında şahit bulundurun. Hesap g&ouml;r&uuml;c&uuml; olarak Allah yeter.&rdquo; (nisa 6).</p>\r\n\r\n<p>\r\n	[2] &ldquo;esbabi n&uuml;z&uuml;l&rdquo;, terc&uuml;me: Zekaveti, Ali Rıza, baskı, 1, Tahran: neşri ney, 1383, şemsi, s, 78. &nbsp;</p>\r\n\r\n<p>\r\n	[3] İbni Manzur, &ldquo;lisanu-arab&rdquo;, c. 14, s. 17, ibtela kelimesi.</p>\r\n\r\n<p>\r\n	[4] Tabatabai, seyit Muhammed H&uuml;seyin &ldquo;el-mizan fi tefsiril kuran&rdquo;, fars&ccedil;a terc&uuml;mesi: Musevi Hemedani, Muhammed Bakır, baskı, 5, Kum: defteri intişarati İslami, 1379, şemsi, c. 4, s. 274; Emin, seyide Nusret, &ldquo;mehzenul irfan der tefsirul kuran&rdquo;, nehzeti zenan M&uuml;sl&uuml;man, 1361, şemsi, c. 4, 17.</p>\r\n\r\n<p>\r\n	[5] İbni Manzur, &ldquo;lisanu-arab&rdquo;, c. 3, s. 175, &ldquo;r-ş-d&rdquo; kelimesi.</p>\r\n\r\n<p>\r\n	[6] Gen&ccedil;lik ile &ccedil;ocukluk arasındaki yaştır. Ger&ccedil;ek irtibtiyle nocevandi. (ferheng-i ebcedi 803, r-h-k- kelimenin zeylinde bu a&ccedil;ıklama yapılmıştır).</p>\r\n\r\n<p>\r\n	[7] Tabatabai, seyit Muhammed H&uuml;seyin &ldquo;el-mizan fi tefsiril kuran&rdquo;, c. 4, s. 275.</p>\r\n\r\n<p>\r\n	[8] A.g.e.</p>\r\n\r\n<p>\r\n	[9]&nbsp;&nbsp; Hur Amuli, &ldquo;Vesailuş Şia&rdquo;, Kum: Alulbeyt, 1409, kameri, c. 19, s. 369.</p>\r\n\r\n<p>\r\n	[10] Taberisi, &ldquo;mecmeul beyan fi tefsiril kuran&rdquo;, baskı, 1, fars&ccedil;a terc&uuml;mesi ve tahkik: Sutude ve Rıza, Tahran: intişarat-i ferahani, 1360, şemsi,&nbsp; c. 5, s. 29</p>\r\n\r\n<p>\r\n	[11] Beyzavi, Abdullah b. &Ouml;mer, &ldquo;envarut &ndash; tenzil ve esraru tevil&rdquo;, tahkik: Muhammed Abdurrahman, elmeraşi, baskı, 1, Beyrut: daru ihyai turasil Arabi, c. 2, s. 6;&nbsp; Emin, seyide Nusret, &ldquo;mehzenul irfan der tefsirul kuran&rdquo;, nehzeti zenan M&uuml;sl&uuml;man, 1361, şemsi, c. 4, 18.</p>\r\n\r\n<p>\r\n	[12] Şeyh Tusi, &ldquo;et&rsquo;tehzib&rdquo;, Tahran: darul kitabil islamiye, 1365, şemsi, c. 6, s. 341.</p>\r\n\r\n<p>\r\n	[13] Ebul&nbsp;&nbsp; -Fetuh Razi, H&uuml;seyin b. Ali, &ldquo;revdetul &ndash; cinan ve ruhul cinan fi terfsiril kuran&rdquo; tahkik: Yahaki, Muhammed Cafer, Nasıh, Muhammed Mehdi, Meşhed: bunyadi peyjohişhayi İslami ustani kudsi rezevi,1408, kameri, c. 5, s. 251.</p>\r\n','Allah u Te&acirc;l&acirc; bu ayeti kerimede yetimlerden sorumlu olan kimselere d&uuml;stur veriyor ki yetimlerden sorumlu olan kimseler yetimlerin mallarına karşı dikkatli olsunlar. Onların sermayesini korusunlar, sorumlulukları d&ouml;neminde buluğ ve r&uuml;şt &ccedil;ağına erinceye kadar onları denemeye tabi tutsunlar. Sorumlular, sorumluluklarının altında olan yetimlerin buluğ ve r&uuml;şt &ccedil;ağına erdiklerini fark ettiklerinde mallarını kendilerine teslim etsinler. Bu deneme şundan dolayıdır ki himayelerinde olan yetimlerin buluğ ve evlenme &ccedil;ağına erdiklerini ve kendilerine teslim edilen mallarını bireysel ve toplumsal maslahatlarda sarf edecek bilecek yeterli konuma ve r&uuml;şte geldikleri anlaşılmasıdır. Yetimin malını yemekten ve onda israf etmekten sakınılmalıdır; eğer sorumlu olan kimse mal ve servet sahibi ise yetimin malından hi&ccedil;bir şey kendisi i&ccedil;in almamalıdır. Ama eğer fakir bir kimse ise &ouml;rfe uygun ve sadece kendi ihtiyacı giderecek miktarda yanında bulunan yetimin malından maaş alabilir.\r\n\r\n	\r\n		Buna binaen yetimlerden sorumlu olan kimseler yetimlerin aklını, derk etme kabiliyetlerini ve liyakatli olup olmadıklarını denemelidirler. Bu deneme neticesinde yetimlerin akıllarının kemale ulaştığını fark ettikleri durumda mallarını onların g&uuml;d&uuml;mlerine vereceklerdir.','&nbsp;S&ouml;z konusu ayetin n&uuml;zul sebebi[1] Sabıt b. Rufaa ve amcasıdır. Sabıtın babası Rufaa vefat ettiğinde Sabıtın kendisi K&uuml;&ccedil;&uuml;k idi dolayısıyla yetim kaldı. Amcası Peygamberin (s.a.a.) yanına geldi ve ona şunu sordu: Kardeşimin oğlu benim himayem altında ve ben ne kadar onun malında tasarruf edebilirim ve ne zaman onun malını kendisine devir etmem gerekiyor? İşte bu soru neticesinde bu ayet kerime peygamberimize (s.a.a.) nazil oldu.[2] &nbsp;\r\n\r\n\r\n	Meselenin h&uuml;km&uuml;n&uuml;n aydınlanması i&ccedil;in &ouml;nce ayette zikredilen kavram ve kelimelerin ne anlama geldiğini a&ccedil;ıklayacağız daha sonra konunun aslına d&ouml;neceğiz.\r\n\r\n\r\n	&ldquo;İbtila&rdquo; kelimesi &ldquo;ibtelu&rdquo; fiilinin mastarı, imtihan ve sınamak anlamındadır.[3] &ldquo;Buluği nikah&rdquo;tan&rdquo; (evlenmeye yetişmek) maksat evlenme (erginlik) &ccedil;ağına gelmektir. Dolayısıyla ger&ccedil;ek itibariyle &ldquo;evlenmeye kavuşmak&rsquo;tan maksat &ldquo;mecazi aklidir&rdquo;. &ldquo;Anestum&rdquo; kelimesinden maksat &ldquo;inas&rdquo; şeklindeki kelimeden alıntı yapılmış ve m&uuml;şahede anlamında, ancak &uuml;lfet ve şefkat anlamındaki kokusunu i&ccedil;ermektedir.[4] Zira onun maddesi yani sulasi m&uuml;cerredisi (&uuml;&ccedil; harflı) &ldquo;e-n-s&rdquo;dir. R&uuml;şt kelimesi pişmiş ve akıl meyvesinin yetişmiş olması anlamındadır.[5]\r\n\r\n\r\n	&ldquo;Fedfeu&hellip;&rdquo; c&uuml;mlesi dolaylı olarak yetimin malı bizatihi kendisinin eline verilmesinin gerekli olduğunu s&ouml;ylemektedir. Verin anlamında olan &ldquo;Featu&rdquo; kelimesinin yerine &ldquo;def ediniz&rdquo; &ldquo;anlamında olan &ldquo;fedfeu&rdquo;&nbsp; kelimesini kullanılmıştır ki bir taraftan yetim kalmış kimsenin malını kendisine devir etsin diğer taraftan onun kendisi &uuml;zerinde olan zahmetini ve y&uuml;k&uuml;n&uuml; kaldırmış olsun anlamını ifade etsin diye. Buna binaen bu tabir reva&ccedil;ta ve &ccedil;ok d&uuml;ş&uuml;k bir tabir olmasına rağmen latif bir kinayeyi de i&ccedil;ermektedir.\r\n\r\n\r\n	&ldquo;Hatta iza belegun nikahe&hellip;&rdquo; c&uuml;mlesi edebi olarak &ldquo;vebtelu&hellip;&rdquo; c&uuml;mlesine mutaalik (bağlı) olmaktadır. Anlamı da şudur: Yetimi deneyin ve bu sınanma &ccedil;ocuk kendi anlar duruma yani iyiyi k&ouml;t&uuml;y&uuml; bir birinden ayırt edebilecek temay&uuml;z &ccedil;ağına geldikten sonra ta evlenme &ccedil;ağına gelinceye kadar devam etsin. Bu sırada akli erginliğine geldiğini m&uuml;şahede ettiğinizde malını kendisine verin. Dolayısıyla bu tabir bir anlamda sınamaya tabi tutulmasının devam edilmesine delalet etmektedir. Ve yine şunu belirtmektedir ki yetim olan &ccedil;ocuk iyiliği ve k&ouml;t&uuml;l&uuml;ğ&uuml; ayırt edebilecek, akli meseleleri derk edebilir merhaleye yetişmesinin gerekliliği istediğinde; yani sınanabilecek duruma gelir gelmez sınava tabi tutulmasına başlasın ve bu sınama evlilik &ccedil;ağına kadar devam edilmelidir. &nbsp;\r\n\r\n\r\n	Meselenin tabiatı da bu gerekliliği istemektedir. Zira bir iki defa &ccedil;ocuğu sınamakla &ccedil;ocuğun r&uuml;şt&uuml; teşhis edilemez. Bilakis deneme olayı &ccedil;ocuğun r&uuml;şt&uuml; anlaşılıncaya kadar devam edilmelidir. Zira &ccedil;ocuk ayırt etme merhalesinden sonra yavaş yavaş &ldquo;rihak&rdquo;[6] ve daha sonra &ldquo;evlilik&rdquo; &ccedil;ağına ve o zaman r&uuml;şt merhalesine varır.[7]\r\n\r\n\r\n	Buna binaen bir b&uuml;t&uuml;n olarak ayetin manası şudur: &ldquo;yetimi deneyin, onda r&uuml;şt&uuml; m&uuml;şahede ederseniz dolayısıyla malını kendisine veriniz&rdquo;. Bu tarzdaki konuşma bize şunu tefhim ettiriyor: Sadece evlilik &ccedil;ağına ulaşılması yetimin malını kendisine verilmesi i&ccedil;in k&acirc;mil bir neden olamaz. Bilakis bu şartlarından bir tanesidir. Evlilik &ccedil;ağı, yetimin r&uuml;şt edip kendi başına bağımsız olarak kendi malında tasarruf edebilme yeteneğine sahip olduğunda evlilik &ccedil;ağı &ldquo;illeti tamme&rdquo; konumuna gelir. Zira mali tasarruflarda erginlik &ccedil;ağına ulaşılmasının gerekliliğin yanı sıra, r&uuml;şt de şarttır. Buradan İslam dininde buluğun tek bir manada olmadığı anlaşılmaktadır. İbadet, hudut ve diye gibi konularda &ldquo;buluğ&rdquo; evlilik &ccedil;ağını gelme anlamında alınmış ama mali tasarruf, ikrar etme ve buna benzer konularda ise erginlik &ccedil;ağına ulaşmasının yanı sıra başka bir şartta; yani r&uuml;şt de konu edilmiştir. Bunun kendisi İslam dini kendi kanunlarını koyarken g&ouml;z &ouml;n&uuml;nde bulundurduğu bazı incelikleri dikkate aldığını g&ouml;stermektedir. Zira eğer r&uuml;şt meselesini şart koşmamış olsaydı ve mali tasarruf ve benzer konularda r&uuml;şt meselesini muteber saymamış olsaydı yetim kalmış kimseler gibi bireylerin sosyal hayatlarında aksaklık v&uuml;cuda gelecekti.[8] Nakledilen bir rivayette bu ayette zikredilen r&uuml;şt kelimesi hakkında imam Sadık&rsquo;tan (a.s.) sorulmuş, imam cevaben ş&ouml;yle buyurmuşlardır: &ldquo;r&uuml;şt malı muhafaza edebilme yeti ve kudrettir&rdquo;.[9]\r\n\r\n\r\n	Buna binaen yetimlerin sorumluluğunu &uuml;stlenen kimseler yetimlerin anlama g&uuml;c&uuml;n&uuml;, layakat ve iktisadi olarak denemeleri gerekmektedirler. Akılları r&uuml;şt etmiş ve kemal merhalesine gelmiş olduğunu g&ouml;r&uuml;rlerse servetlerini kendilerine devir etmeleri gerekecektir.[10]\r\n\r\n\r\n	Allah u Te&acirc;l&acirc; yetimlerden sorumlu olan kimselere gerekli kıldığı meselelerden bir diğeri onların mallarına karşı &ccedil;ok dikkatli olmalarıdır. Onların mallarını yemekten ve israf etmekten sakınmaları gerekmektedir. Sorumlu olan kişi eğer servet sahibi ise yetimin malından hi&ccedil;bir şey almaması istenilmektedir. Ama eğer fakir ise &ouml;rf&uuml;n uygun g&ouml;rd&uuml;ğ&uuml; ve yaşamın zaruri ihtiyacını giderecek kadar ondan maaş alabilir.[11] Elbette eğer yetimin sermayesi g&ouml;ze &ccedil;arpacak ve kayda değer bir şey değil ise ondan bir şey alınmalı.[12]\r\n\r\n\r\n	Başka bir mesele şudur: yetim r&uuml;şt merhalesine yetiştiği zaman onun malını kendisine verdiğinde şahit tutsun! Her ne kadar şahit olarak Allah yeterli ise de. Ama şahit almak iki y&ouml;nden &ouml;nemlilik arz ediyor: bir: gelecekte yetim ve mal sahibi tarafından sermayesinin sorumlusu tarafından tar mal ve israf edildiğini iddia edemezsin. İki: topluma karşı ve sosyal bir y&ouml;n&uuml; vardır. Oda şudur: Bu konuyla ilgili gelecekte muhtemel yaygılara karşı &ouml;nlem almış ve kendisini savunacak delillerin var olmasıdır.\r\n\r\n\r\n	Sonu&ccedil; itibariyle dikkate şayandır ki yetimi sınamak ve denemek i&ccedil;in takip edilmesi gereken y&ouml;ntem hakkında ihtilaf edilmiştir. Bazıları yetim olan &ccedil;ocuklar iki gruba ayırt ederek her grup i&ccedil;in farklı bir y&ouml;ntem &ouml;nermiştir. Zira yetim kalan kimse ya erkek ya kız &ccedil;ocuktur. Eğer erkek &ccedil;ocuk ise imtihana tabi tutulması ş&ouml;yle olmalıdır: Onun sorumluluğunu &uuml;stlenmiş olan kimse aylık veya daha az bir m&uuml;ddet i&ccedil;in bir miktar haclık kendisine vererek onu kendi başına serbest bırakacak ve uzaktan g&ouml;zetleyecek ki kendisine vermiş olduğu haclığı nasıl ve nerelerde sarf edecektir. Eğer doğru bir şekilde harcarsa r&uuml;şte kavuştuğu belli olacaktır. Dolayısıyla malı kendisine verilecektir. Ama eğer doğru bir şekilde harcamasa r&uuml;şte ulaşmadığı anlaşılır. Dolayısıyla malı kendisine verilmeyecektir. Ama eğer s&ouml;z konusu yetim kız &ccedil;ocuk ise ev işleri ve hanımlara has olan işler kendisine verilecek ve kendisine nasıl yapılacağı anlatılır. Eğer kendisine verilmiş olan işleri doğru yaparsa r&uuml;şte ulaşmıştır, dolayısıyla kendisinin malı kendisine teslim edilecektir. Ama eğer doğru amel etmezse r&uuml;şte ulaşıncaya kadar onu koruması altına alacaktır.[13]\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] &ldquo;Yetimleri deneyin. Evlenme &ccedil;ağına (buluğa) erdiklerinde, eğer reşid olduklarını g&ouml;r&uuml;rseniz, mallarını kendilerine verin B&uuml;y&uuml;yecekler (ve mallarını geri alacaklar) diye israf ederek ve aceleye getirerek mallarını yemeyin. (Velilerden) kim zengin ise (yetim malından yemeğe) tenezz&uuml;l etmesin. Kim de fakir ise, aklın ve dinin gereklerine uygun bir bi&ccedil;imde (hizmetinin karşılığı kadar) yesin. Mallarını kendilerine geri verdiğiniz zaman da yanlarında şahit bulundurun. Hesap g&ouml;r&uuml;c&uuml; olarak Allah yeter.&rdquo; (nisa 6).\r\n\r\n\r\n	[2] &ldquo;esbabi n&uuml;z&uuml;l&rdquo;, terc&uuml;me: Zekaveti, Ali Rıza, baskı, 1, Tahran: neşri ney, 1383, şemsi, s, 78. &nbsp;\r\n\r\n\r\n	[3] İbni Manzur, &ldquo;lisanu-arab&rdquo;, c. 14, s. 17, ibtela kelimesi.\r\n\r\n\r\n	[4] Tabatabai, seyit Muhammed H&uuml;seyin &ldquo;el-mizan fi tefsiril kuran&rdquo;, fars&ccedil;a terc&uuml;mesi: Musevi Hemedani, Muhammed Bakır, baskı, 5, Kum: defteri intişarati İslami, 1379, şemsi, c. 4, s. 274; Emin, seyide Nusret, &ldquo;mehzenul irfan der tefsirul kuran&rdquo;, nehzeti zenan M&uuml;sl&uuml;man, 1361, şemsi, c. 4, 17.\r\n\r\n\r\n	[5] İbni Manzur, &ldquo;lisanu-arab&rdquo;, c. 3, s. 175, &ldquo;r-ş-d&rdquo; kelimesi.\r\n\r\n\r\n	[6] Gen&ccedil;lik ile &ccedil;ocukluk arasındaki yaştır. Ger&ccedil;ek irtibtiyle nocevandi. (ferheng-i ebcedi 803, r-h-k- kelimenin zeylinde bu a&ccedil;ıklama yapılmıştır).\r\n\r\n\r\n	[7] Tabatabai, seyit Muhammed H&uuml;seyin &ldquo;el-mizan fi tefsiril kuran&rdquo;, c. 4, s. 275.\r\n\r\n\r\n	[8] A.g.e.\r\n\r\n\r\n	[9]&nbsp;&nbsp; Hur Amuli, &ldquo;Vesailuş Şia&rdquo;, Kum: Alulbeyt, 1409, kameri, c. 19, s. 369.\r\n\r\n\r\n	[10] Taberisi, &ldquo;mecmeul beyan fi tefsiril kuran&rdquo;, baskı, 1, fars&ccedil;a terc&uuml;mesi ve tahkik: Sutude ve Rıza, Tahran: intişarat-i ferahani, 1360, şemsi,&nbsp; c. 5, s. 29\r\n\r\n\r\n	[11] Beyzavi, Abdullah b. &Ouml;mer, &ldquo;envarut &ndash; tenzil ve esraru tevil&rdquo;, tahkik: Muhammed Abdurrahman, elmeraşi, baskı, 1, Beyrut: daru ihyai turasil Arabi, c. 2, s. 6;&nbsp; Emin, seyide Nusret, &ldquo;mehzenul irfan der tefsirul kuran&rdquo;, nehzeti zenan M&uuml;sl&uuml;man, 1361, şemsi, c. 4, 18.\r\n\r\n\r\n	[12] Şeyh Tusi, &ldquo;et&rsquo;tehzib&rdquo;, Tahran: darul kitabil islamiye, 1365, şemsi, c. 6, s. 341.\r\n\r\n\r\n	[13] Ebul&nbsp;&nbsp; -Fetuh Razi, H&uuml;seyin b. Ali, &ldquo;revdetul &ndash; cinan ve ruhul cinan fi terfsiril kuran&rdquo; tahkik: Yahaki, Muhammed Cafer, Nasıh, Muhammed Mehdi, Meşhed: bunyadi peyjohişhayi İslami ustani kudsi rezevi,1408, kameri, c. 5, s. 251.');
INSERT INTO `ftcwg_islamquest_qt_tr_tr` VALUES (307,'tr314','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Kur&rsquo;an&rsquo;ın birka&ccedil; ayetinde &ldquo;<span dir=\"RTL\">وَ رَفَعْنا فَوْقَکُمُ الطُّور</span>&rdquo; tabiri ve benzerleri İsrail oğulları hakkında beyan edilmiştir. Tefsir kitaplarında yazıldığına g&ouml;re bu ayetler tarihsel bir ger&ccedil;eğe işaret etmektedir ve Hz Musa zamanında İsrail oğullarının y&uuml;ce Allah&rsquo;ın buyruklarına muhalefet etmesi nedeniyle ger&ccedil;ekleşmiştir. Kadir olan y&uuml;ce Allah Tur dağının bir b&ouml;l&uuml;m&uuml;n&uuml; İsrail oğullarının başı &uuml;zerine getirmiştir. Milyonlarca yıldız, galaksi ve g&ouml;k cisimleri k&uuml;melerini yaratan ve g&ouml;kte belirli aralıklarla onların hareket etmesini sağlayan ilahi sonsuz kudret g&ouml;z &ouml;n&uuml;nde bulundurulduğunda, Kur&rsquo;an&rsquo;da ger&ccedil;ekleştiği bildirilen b&ouml;yle bir olayın imk&acirc;nı ve vuku bulmuş olmasının akıl ve bilim a&ccedil;ısından muhal olmadığı ve şaşkınlık taşımadığı belirtilmelidir.&nbsp;</p>\r\n</div>\r\n','<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Bakara Suresinin 63. ayetinde İsrail oğulları ile ilgili iki noktaya işaret edilmiştir:</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	1. İsrail oğullarından s&ouml;z almak: Bazı maddeleri Kur&rsquo;an-ı Mecit<a href=\"http://islamquest.net/tr/archive/question/fa6776#\" id=\"_ednref1\" title=\"\">[1]</a> ve Tevrat&rsquo;ta beyan edilen bu s&ouml;z şundan ibarettir: Rabbin birliği, t&uuml;m ilahi peygamberlere iman etmek, anneye, babaya, yakınlara, yetimlere ve yoksullara iyilik etmek, Allah yolunda sadaka vermek ve infak etmek, g&uuml;zel s&ouml;z s&ouml;ylemek, namaz kılmak, zekat vermek, kan akıtmaktan sakınmak ve &hellip; Maide suresi 12. ayetinde bu anlaşmaya sadık kaldıkları takdirde kendilerinin cennet ehli olacağına dair g&uuml;vence verilmiştir.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	2. Tur dağının İsrail oğulları başı &uuml;zerine kaldırılması: Tefsir kitaplarında belirtildiğine g&ouml;re, Tur dağının İsrail oğullarının başı &uuml;zerine kaldırılması ger&ccedil;ek bir olay olup Hz Musa zamanında ger&ccedil;ekleşmiştir. Bu, yaratılışın başında ger&ccedil;ekleşmiş bir olay değildir. Kur&rsquo;an-ı bazı ayetlerinde &ldquo;<span dir=\"RTL\">وَ رَفَعْنا فَوْقَکُمُ الطُّور</span>&rdquo; tabiri ve benzerleri ile İsrail oğulları hakkında bu nokta ve hakikate işaret edildiği belirtilmelidir.<a href=\"http://islamquest.net/tr/archive/question/fa6776#\" id=\"_ednref2\" title=\"\">[2]</a> Tabersi, İbn. Zeyd&rsquo;in s&ouml;z&uuml;nden ş&ouml;yle nakletmektedir: Musa Tur dağından d&ouml;n&uuml;nce ve kendiyle Tevrat&rsquo;ı getirince, kendi kavmine dinsel buyruklar ve helal ile haramı i&ccedil;eren bir semavi kitap getirdiğini ilan etti. Y&uuml;ce Allah bu kitabı sizin hayat progmanız karar kılmıştır, onu alın ve h&uuml;k&uuml;mleri ile amel edin diye ilanda bulundu. Yahudiler zor y&uuml;k&uuml;ml&uuml;l&uuml;kler getirdiği bahanesi ile itaatsizlik ve inat&ccedil;ılığa başvurdular. Y&uuml;ce Allah da melekleri Tur dağının bir b&ouml;l&uuml;m&uuml;n&uuml; onların başının &uuml;zerine kaldırması i&ccedil;in memur kıldı. Bu esnada Musa (a.s) ş&ouml;yle dedi: Eğer s&ouml;z verir, Allah&rsquo;ın buyrukları ile amel eder ve itaatsizlik ve inat&ccedil;ılıktan el &ccedil;ekip t&ouml;vbe ederseniz bu azap sizin &uuml;zerinizden kaldırılacaktır. Aksi takdirde hepiniz helak olacaksınız. Onlar teslim oldular ve Tevrat&rsquo;ı kabul ettiler ve Allah i&ccedil;in secdeye gittiler. Oysaki onlar her an dağın başları &uuml;zerine d&uuml;şmesini bekliyordular, ama t&ouml;vbenin bereketi ile en sonda bu ilahi azap kendilerinden uzaklaştırıldı.<a href=\"http://islamquest.net/tr/archive/question/fa6776#\" id=\"_ednref3\" title=\"\">[3]</a>&nbsp; Bundan dolayı yukarıdaki ayet tarihte ger&ccedil;ekleşmiş olan Peygamberlerin buyruk ve s&ouml;zlerine karşı itaatsizlik ve inat&ccedil;ılık sergileyenleri cezalandırmak babında y&uuml;ce Allah&rsquo;ın azamet ve kudretini g&ouml;stermektedir. Milyonlarca yıldız, galaksi ve g&ouml;k cisim k&uuml;melerini yaratan ve belirli aralıklarla ve &ccedil;ok hızlı bir şekilde onlara hareket etme kabiliyetini veren ilahi sonsuz kudret g&ouml;z &ouml;n&uuml;nde bulundurulduğunda Kur&rsquo;an&rsquo;da bildirilen b&ouml;yle bir şeyin imk&acirc;nı ve ger&ccedil;ekliği akıl ve bilim a&ccedil;ısından muhal değildir ve bunda hayret edilecek bir şey de bulunmamaktadır. Evet, normal bir bakış a&ccedil;ısıyla bu olağan&uuml;st&uuml; bir olay olabilir, ama bu hadisenin de peygamberlerin diğer mucizeleri gibi (Hz İsa tarafından &ouml;l&uuml;lerin diriltilmesi, Hz Salih (a.s) tarafından devenin dağın arasından &ccedil;ıkartılması) olağan&uuml;st&uuml; sayıldığını, ama Allah&rsquo;ın izniyle herkesin &ouml;n&uuml;nde vuku bulduğunu ve ger&ccedil;ekleştiğini belirtmemiz gerekir. Burada şu noktanın belirtilmesi zorunludur: Tur dağının İsrail oğulları başı &uuml;zerine kaldırılmasının niteliğini betimleme bağlamında bir grup m&uuml;fessir Allah&rsquo;ın emri ile dağın yerinden s&ouml;k&uuml;ld&uuml;ğ&uuml;n&uuml; ve bir g&ouml;lgelik gibi onların başı &uuml;zerinde durduğuna inanmaktadır.<a href=\"http://islamquest.net/tr/archive/question/fa6776#\" id=\"_ednref4\" title=\"\">[4]</a> Bu g&ouml;r&uuml;ş şu ayetten iktibas edilmiştir: &ldquo;Hani dağı sanki bir g&ouml;lgelikmiş gibi onların &uuml;st&uuml;ne kaldırmıştık da &uuml;zerlerine d&uuml;şecek sanmışlardı. (Onlara:) &ldquo;Size verdiğimiz Kitab&rsquo;a sımsıkı sarılın ve onun i&ccedil;indekileri hatırlayın ki, Allah&rsquo;a karşı gelmekten sakınasınız&rdquo; demiştik.&rdquo;<a href=\"http://islamquest.net/tr/archive/question/fa6776#\" id=\"_ednref5\" title=\"\">[5]</a> Elbette bu hadisenin detayları hakkında başka ihtimaller de dile getirilmiştir; &ouml;rneğin dağda şiddetli bir depremin olduğu, dağın b&uuml;y&uuml;k bir sarsıntı ge&ccedil;irdiği, dağın eteklerinde olan fertlerin onun y&uuml;ksek kısımlarının g&ouml;lgesini başlarının &uuml;zerinde g&ouml;rd&uuml;kleri, her an onun kendi başları &uuml;zerine d&uuml;şeceğini sanmaları, ama depremin ilahi l&uuml;tuf sayesinde dindiği ve dağın kendi yerine oturduğu s&ouml;ylenmiştir.<a href=\"http://islamquest.net/tr/archive/question/fa6776#\" id=\"_ednref6\" title=\"\">[6]</a> Veya şu ihtimal de mevcuttur: Allah&rsquo;ın emriyle dağın b&uuml;y&uuml;k bir par&ccedil;ası şiddetli bir deprem ve sarsıntıyla yerinden s&ouml;k&uuml;lm&uuml;ş ve onların başı &uuml;zerinden ge&ccedil;miş ve onlar bir anlığına onu kendi başları &uuml;zerinde g&ouml;rm&uuml;ş ve onun kendi &uuml;zerlerine d&uuml;şeceğini sanmışlardır.<a href=\"http://islamquest.net/tr/archive/question/fa6776#\" id=\"_ednref7\" title=\"\">[7]</a> G&ouml;r&uuml;nd&uuml;ğ&uuml; kadarıyla dile getirilen bazı betimleme ve a&ccedil;ıklamalar kendi muhataplarına bu ilahi mucizenin o kadar da hayret edilecek ve olağan &uuml;st&uuml; bir şey olmadığı ve insan aklının &ouml;l&ccedil;&uuml;lerince uyuştuğunu s&ouml;yleme hedefini g&uuml;tmektedir. Biz akli olarak muhal olmayan her konunun hi&ccedil;bir a&ccedil;ıklamaya gerek duymaksızın y&uuml;ce Allah&rsquo;ın kudret alanına gireceğini ve bir mucizenin detaylarını betimlemede sadece şer&rsquo;i deliller veya akli kesin kriterlerden yararlanması gerektiğine inanıyoruz.</p>\r\n\r\n<div dir=\"ltr\">\r\n	<p style=\"text-align: justify;\">\r\n		&nbsp;</p>\r\n\r\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\r\n	<div id=\"edn1\">\r\n		<p style=\"text-align: justify;\">\r\n			<a href=\"http://islamquest.net/tr/archive/question/fa6776#\" id=\"_edn1\" title=\"\">[1]</a> Maide Suresi, 12. ayet.</p>\r\n	</div>\r\n\r\n	<div id=\"edn2\">\r\n		<p style=\"text-align: justify;\">\r\n			<a href=\"http://islamquest.net/tr/archive/question/fa6776#\" id=\"_edn2\" title=\"\">[2]</a> Bakara Suresi, 63, Nisa Suresi, 154, A&rsquo;raf Suresi 171. ayet.</p>\r\n	</div>\r\n\r\n	<div id=\"edn3\">\r\n		<p style=\"text-align: justify;\">\r\n			<a href=\"http://islamquest.net/tr/archive/question/fa6776#\" id=\"_edn3\" title=\"\">[3]</a> Mekarim Şirazi, Nasır, Tefsiri Numune, c: 1, s: 294, Daru&rsquo;l Kitabı İslamiye, Tahran, 1374 h.ş.</p>\r\n	</div>\r\n\r\n	<div id=\"edn4\">\r\n		<p style=\"text-align: justify;\">\r\n			<a href=\"http://islamquest.net/tr/archive/question/fa6776#\" id=\"_edn4\" title=\"\">[4]</a> Tabersi, Fazl bin Hasan, Mecmeu&rsquo;l Beyan fi Tefsiri&rsquo;l Kur&rsquo;an, c: 4, s: 764, (A&rsquo;raf suresi 171. ayetin b&ouml;l&uuml;m&uuml;nde), İntişaratı Nasır Hosro, Tahran, 1372 h.ş.</p>\r\n	</div>\r\n\r\n	<div id=\"edn5\">\r\n		<p style=\"text-align: justify;\">\r\n			<a href=\"http://islamquest.net/tr/archive/question/fa6776#\" id=\"_edn5\" title=\"\">[5]</a> A&rsquo;raf Suresi, 171. ayet.</p>\r\n	</div>\r\n\r\n	<div id=\"edn6\">\r\n		<p style=\"text-align: justify;\">\r\n			<a href=\"http://islamquest.net/tr/archive/question/fa6776#\" id=\"_edn6\" title=\"\">[6]</a> Reşit Rıza, Tefsiri El- Minar, konu olan ayetin bahsinde, Tefsiri Numune&rsquo;den iktibas, c: 1, s: 294.</p>\r\n	</div>\r\n\r\n	<div id=\"edn7\">\r\n		<p style=\"text-align: justify;\">\r\n			<a href=\"http://islamquest.net/tr/archive/question/fa6776#\" id=\"_edn7\" title=\"\">[7]</a> Mekarim Şirazi, Nasır, Tefsiri Numune, c: 1, s: 294, Daru&rsquo;l Kitabı İslamiye, Tahran, 1374 h.ş.</p>\r\n	</div>\r\n</div>\r\n','Kur&rsquo;an&rsquo;ın birka&ccedil; ayetinde &ldquo;وَ رَفَعْنا فَوْقَکُمُ الطُّور&rdquo; tabiri ve benzerleri İsrail oğulları hakkında beyan edilmiştir. Tefsir kitaplarında yazıldığına g&ouml;re bu ayetler tarihsel bir ger&ccedil;eğe işaret etmektedir ve Hz Musa zamanında İsrail oğullarının y&uuml;ce Allah&rsquo;ın buyruklarına muhalefet etmesi nedeniyle ger&ccedil;ekleşmiştir. Kadir olan y&uuml;ce Allah Tur dağının bir b&ouml;l&uuml;m&uuml;n&uuml; İsrail oğullarının başı &uuml;zerine getirmiştir. Milyonlarca yıldız, galaksi ve g&ouml;k cisimleri k&uuml;melerini yaratan ve g&ouml;kte belirli aralıklarla onların hareket etmesini sağlayan ilahi sonsuz kudret g&ouml;z &ouml;n&uuml;nde bulundurulduğunda, Kur&rsquo;an&rsquo;da ger&ccedil;ekleştiği bildirilen b&ouml;yle bir olayın imk&acirc;nı ve vuku bulmuş olmasının akıl ve bilim a&ccedil;ısından muhal olmadığı ve şaşkınlık taşımadığı belirtilmelidir.&nbsp;','Bakara Suresinin 63. ayetinde İsrail oğulları ile ilgili iki noktaya işaret edilmiştir:\r\n\r\n\r\n	1. İsrail oğullarından s&ouml;z almak: Bazı maddeleri Kur&rsquo;an-ı Mecit[1] ve Tevrat&rsquo;ta beyan edilen bu s&ouml;z şundan ibarettir: Rabbin birliği, t&uuml;m ilahi peygamberlere iman etmek, anneye, babaya, yakınlara, yetimlere ve yoksullara iyilik etmek, Allah yolunda sadaka vermek ve infak etmek, g&uuml;zel s&ouml;z s&ouml;ylemek, namaz kılmak, zekat vermek, kan akıtmaktan sakınmak ve &hellip; Maide suresi 12. ayetinde bu anlaşmaya sadık kaldıkları takdirde kendilerinin cennet ehli olacağına dair g&uuml;vence verilmiştir.\r\n\r\n\r\n	2. Tur dağının İsrail oğulları başı &uuml;zerine kaldırılması: Tefsir kitaplarında belirtildiğine g&ouml;re, Tur dağının İsrail oğullarının başı &uuml;zerine kaldırılması ger&ccedil;ek bir olay olup Hz Musa zamanında ger&ccedil;ekleşmiştir. Bu, yaratılışın başında ger&ccedil;ekleşmiş bir olay değildir. Kur&rsquo;an-ı bazı ayetlerinde &ldquo;وَ رَفَعْنا فَوْقَکُمُ الطُّور&rdquo; tabiri ve benzerleri ile İsrail oğulları hakkında bu nokta ve hakikate işaret edildiği belirtilmelidir.[2] Tabersi, İbn. Zeyd&rsquo;in s&ouml;z&uuml;nden ş&ouml;yle nakletmektedir: Musa Tur dağından d&ouml;n&uuml;nce ve kendiyle Tevrat&rsquo;ı getirince, kendi kavmine dinsel buyruklar ve helal ile haramı i&ccedil;eren bir semavi kitap getirdiğini ilan etti. Y&uuml;ce Allah bu kitabı sizin hayat progmanız karar kılmıştır, onu alın ve h&uuml;k&uuml;mleri ile amel edin diye ilanda bulundu. Yahudiler zor y&uuml;k&uuml;ml&uuml;l&uuml;kler getirdiği bahanesi ile itaatsizlik ve inat&ccedil;ılığa başvurdular. Y&uuml;ce Allah da melekleri Tur dağının bir b&ouml;l&uuml;m&uuml;n&uuml; onların başının &uuml;zerine kaldırması i&ccedil;in memur kıldı. Bu esnada Musa (a.s) ş&ouml;yle dedi: Eğer s&ouml;z verir, Allah&rsquo;ın buyrukları ile amel eder ve itaatsizlik ve inat&ccedil;ılıktan el &ccedil;ekip t&ouml;vbe ederseniz bu azap sizin &uuml;zerinizden kaldırılacaktır. Aksi takdirde hepiniz helak olacaksınız. Onlar teslim oldular ve Tevrat&rsquo;ı kabul ettiler ve Allah i&ccedil;in secdeye gittiler. Oysaki onlar her an dağın başları &uuml;zerine d&uuml;şmesini bekliyordular, ama t&ouml;vbenin bereketi ile en sonda bu ilahi azap kendilerinden uzaklaştırıldı.[3]&nbsp; Bundan dolayı yukarıdaki ayet tarihte ger&ccedil;ekleşmiş olan Peygamberlerin buyruk ve s&ouml;zlerine karşı itaatsizlik ve inat&ccedil;ılık sergileyenleri cezalandırmak babında y&uuml;ce Allah&rsquo;ın azamet ve kudretini g&ouml;stermektedir. Milyonlarca yıldız, galaksi ve g&ouml;k cisim k&uuml;melerini yaratan ve belirli aralıklarla ve &ccedil;ok hızlı bir şekilde onlara hareket etme kabiliyetini veren ilahi sonsuz kudret g&ouml;z &ouml;n&uuml;nde bulundurulduğunda Kur&rsquo;an&rsquo;da bildirilen b&ouml;yle bir şeyin imk&acirc;nı ve ger&ccedil;ekliği akıl ve bilim a&ccedil;ısından muhal değildir ve bunda hayret edilecek bir şey de bulunmamaktadır. Evet, normal bir bakış a&ccedil;ısıyla bu olağan&uuml;st&uuml; bir olay olabilir, ama bu hadisenin de peygamberlerin diğer mucizeleri gibi (Hz İsa tarafından &ouml;l&uuml;lerin diriltilmesi, Hz Salih (a.s) tarafından devenin dağın arasından &ccedil;ıkartılması) olağan&uuml;st&uuml; sayıldığını, ama Allah&rsquo;ın izniyle herkesin &ouml;n&uuml;nde vuku bulduğunu ve ger&ccedil;ekleştiğini belirtmemiz gerekir. Burada şu noktanın belirtilmesi zorunludur: Tur dağının İsrail oğulları başı &uuml;zerine kaldırılmasının niteliğini betimleme bağlamında bir grup m&uuml;fessir Allah&rsquo;ın emri ile dağın yerinden s&ouml;k&uuml;ld&uuml;ğ&uuml;n&uuml; ve bir g&ouml;lgelik gibi onların başı &uuml;zerinde durduğuna inanmaktadır.[4] Bu g&ouml;r&uuml;ş şu ayetten iktibas edilmiştir: &ldquo;Hani dağı sanki bir g&ouml;lgelikmiş gibi onların &uuml;st&uuml;ne kaldırmıştık da &uuml;zerlerine d&uuml;şecek sanmışlardı. (Onlara:) &ldquo;Size verdiğimiz Kitab&rsquo;a sımsıkı sarılın ve onun i&ccedil;indekileri hatırlayın ki, Allah&rsquo;a karşı gelmekten sakınasınız&rdquo; demiştik.&rdquo;[5] Elbette bu hadisenin detayları hakkında başka ihtimaller de dile getirilmiştir; &ouml;rneğin dağda şiddetli bir depremin olduğu, dağın b&uuml;y&uuml;k bir sarsıntı ge&ccedil;irdiği, dağın eteklerinde olan fertlerin onun y&uuml;ksek kısımlarının g&ouml;lgesini başlarının &uuml;zerinde g&ouml;rd&uuml;kleri, her an onun kendi başları &uuml;zerine d&uuml;şeceğini sanmaları, ama depremin ilahi l&uuml;tuf sayesinde dindiği ve dağın kendi yerine oturduğu s&ouml;ylenmiştir.[6] Veya şu ihtimal de mevcuttur: Allah&rsquo;ın emriyle dağın b&uuml;y&uuml;k bir par&ccedil;ası şiddetli bir deprem ve sarsıntıyla yerinden s&ouml;k&uuml;lm&uuml;ş ve onların başı &uuml;zerinden ge&ccedil;miş ve onlar bir anlığına onu kendi başları &uuml;zerinde g&ouml;rm&uuml;ş ve onun kendi &uuml;zerlerine d&uuml;şeceğini sanmışlardır.[7] G&ouml;r&uuml;nd&uuml;ğ&uuml; kadarıyla dile getirilen bazı betimleme ve a&ccedil;ıklamalar kendi muhataplarına bu ilahi mucizenin o kadar da hayret edilecek ve olağan &uuml;st&uuml; bir şey olmadığı ve insan aklının &ouml;l&ccedil;&uuml;lerince uyuştuğunu s&ouml;yleme hedefini g&uuml;tmektedir. Biz akli olarak muhal olmayan her konunun hi&ccedil;bir a&ccedil;ıklamaya gerek duymaksızın y&uuml;ce Allah&rsquo;ın kudret alanına gireceğini ve bir mucizenin detaylarını betimlemede sadece şer&rsquo;i deliller veya akli kesin kriterlerden yararlanması gerektiğine inanıyoruz.\r\n\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n	\r\n		\r\n			[1] Maide Suresi, 12. ayet.\r\n	\r\n\r\n	\r\n		\r\n			[2] Bakara Suresi, 63, Nisa Suresi, 154, A&rsquo;raf Suresi 171. ayet.\r\n	\r\n\r\n	\r\n		\r\n			[3] Mekarim Şirazi, Nasır, Tefsiri Numune, c: 1, s: 294, Daru&rsquo;l Kitabı İslamiye, Tahran, 1374 h.ş.\r\n	\r\n\r\n	\r\n		\r\n			[4] Tabersi, Fazl bin Hasan, Mecmeu&rsquo;l Beyan fi Tefsiri&rsquo;l Kur&rsquo;an, c: 4, s: 764, (A&rsquo;raf suresi 171. ayetin b&ouml;l&uuml;m&uuml;nde), İntişaratı Nasır Hosro, Tahran, 1372 h.ş.\r\n	\r\n\r\n	\r\n		\r\n			[5] A&rsquo;raf Suresi, 171. ayet.\r\n	\r\n\r\n	\r\n		\r\n			[6] Reşit Rıza, Tefsiri El- Minar, konu olan ayetin bahsinde, Tefsiri Numune&rsquo;den iktibas, c: 1, s: 294.\r\n	\r\n\r\n	\r\n		\r\n			[7] Mekarim Şirazi, Nasır, Tefsiri Numune, c: 1, s: 294, Daru&rsquo;l Kitabı İslamiye, Tahran, 1374 h.ş.'),(308,'tr313','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İslam&rsquo;ın t&uuml;m buyruk ve kanunları hikmet veya yaratıkların durumunu g&ouml;z &ouml;n&uuml;nde bulunduran &ccedil;ok hesaplı ve faydalı hikmetler esasınca oluşturulmuştur. İslam kanun ve h&uuml;k&uuml;mlerinden birisi de kurban bayramı g&uuml;n&uuml;nde Mina b&ouml;lgesinde hacılara kurban kesmenin farz oluşudur. Hacda kurban kesmenin hikmetlerinin bazıları şunlardan ibarettir: Hacıların nefsan&icirc; heveslerini kurban etmeye, k&ouml;t&uuml;l&uuml;ğ&uuml; emreden nefsi ortadan kaldırmaya, takva edinmeye ve Allah&rsquo;a yaklaşmaya ve yoksullara yardım etmeye dikkat etmeleri. Hatta kurban etlerinden hi&ccedil;bir istifade edilmese dahi bu hikmetlerin bazıları yine h&acirc;sıl olabilir. Son birka&ccedil; yılda Mekke mezbahalarında iyi bir&ccedil;ok imk&acirc;n oluşturulmuş ve bu etlerin dondurularak yoksullara ulaştırılmasıyla b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de israfın &ouml;n&uuml; alınmıştır. Her ne kadar bu başarı hen&uuml;z % 100&rsquo;l&uuml;k bir merhaleye ulaşmasa da bu yolda elde edilen başarıyla % 100&rsquo;l&uuml;k bir sonu&ccedil; elde etmeye &ccedil;ok az bir mesafe kalmıştır.&nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;İslam&rsquo;ın kanun koyucusu ve h&uuml;k&uuml;mlerinin oluşturucusu hekim olan Allah olduğundan, İslam&rsquo;ın t&uuml;m buyruk ve kanunları hikmet veya yaratıklar i&ccedil;in &ccedil;ok ince ve faydalı hikmetler esasınca meydana getirilmiştir. Elbette bizim bunların bir&ccedil;ok neden ve hikmetinden habersiz olmamız m&uuml;mk&uuml;nd&uuml;r. İslam kanun ve h&uuml;k&uuml;mlerinin birisi de temett&uuml; haccını yerine getiren bireyler i&ccedil;in kurban bayramı g&uuml;n&uuml;nde Mina b&ouml;lgesinde kurban kesmelerinin farz oluşudur.[1] İslam d&uuml;nyasının bilginleri ayet ve rivayetlerden istifade ederek hacda kurban kesmenin değişik bir takım hikmet ve felsefelerini beyan etmişlerdir. Burada onların bazılarına işaret ediyoruz:</p>\r\n\r\n<p>\r\n	1. Kurban kesmek nefsan&icirc; bağımlılıklar ile m&uuml;cadele etmenin sembol&uuml;d&uuml;r:</p>\r\n\r\n<p>\r\n	Kurban bayramı g&uuml;n&uuml;nde hacıların kurban kesmesi, nefsan&icirc; heveslerin kurban edilmesi ve k&ouml;t&uuml;l&uuml;ğ&uuml; emreden nefsin ortadan kaldırılmasını sembolize eder. Nitekim y&uuml;ce Allah&rsquo;ın Hz İsmail&rsquo;i kurban etmesine d&ouml;n&uuml;k Hz İbrahim&rsquo;e vermiş olduğu emir de bunu hedeflemekteydi. B&ouml;ylece Hz İbrahim&rsquo;in bu amel sayesinde evlat sevgisinden ibaret olan nefse bağımlılığın en k&ouml;kl&uuml; ve zor etkeniyle m&uuml;cadele etmesi ve Allah&rsquo;a itaat ederek nefsan&icirc; bağımlılığın k&ouml;k&uuml;n&uuml; kurutması hedeflenmiştir. Bundan dolayı bu buyruğa itaat etmek, Hz İbrahim ve Hz İsmail&rsquo;in nefis ve bağımlılıklar zindanından kurtulması y&ouml;n&uuml;nde b&uuml;y&uuml;k bir terbiyesel rol oynamış ve onların Allah nezdinde makam ve konumunu y&uuml;kseltmiştir. Bu esas uyarınca hacıların kurban kesmesi ger&ccedil;ekte d&uuml;nyevi ve maddi bağımlılıkları ortadan kaldırmak, mala bağımlılık ve d&uuml;nya istemi zindanından kurtulma y&ouml;n&uuml;nde nefis ile bir &ccedil;eşit cihattır.[2]</p>\r\n\r\n<p>\r\n	2. Takva edinmek ve Allah&rsquo;a yakınlaşmak:</p>\r\n\r\n<p>\r\n	Kur&rsquo;an-ı Kerim bu hususta ş&ouml;yle buyurmaktadır: Onların etleri ve kanları asla Allah&rsquo;a ulaşmaz. Fakat O&rsquo;na sizin takvanız (Allah&rsquo;a karşı gelmekten sakınmanız) ulaşır.[3] Zira esasen y&uuml;ce Allah&rsquo;ın kurban etine bir ihtiyacı yoktur. &Ccedil;&uuml;nk&uuml; O ne cisim ve ne de muhta&ccedil;tır. O k&acirc;mil ve her y&ouml;nden sonsuz bir varlıktır. Başka bir ifadeyle, y&uuml;ce Allah&rsquo;ın kurban kesmeyi farz kılmasındaki hedefi, insanların takva derecelerini kat ederek k&acirc;mil insan olma yolunda ilerlemesi ve g&uuml;n be g&uuml;n Allah&rsquo;a daha yakınlaşmasıdır. T&uuml;m ibadetler terbiye kurslarıdır. Kurban kesmek &ouml;zveri, fedak&acirc;rlık, kendinden ge&ccedil;me ve Allah yolunda şehit olmak i&ccedil;in hazırlanma dersini insanlara verir. Hakeza yoksul ve muhta&ccedil;lara yardım etme dersidir.[4] Eğer sadece belirtilen hikmetleri g&ouml;z &ouml;n&uuml;nde bulundurursak, hatta kurban etlerinden hi&ccedil;bir istifade edilmese dahi yine de hikmetler h&acirc;sıl olabilir.</p>\r\n\r\n<p>\r\n	3. Yoksullara yardım etmek:</p>\r\n\r\n<p>\r\n	Kur&rsquo;an ayetlerinden istifade edildiği &uuml;zere kurban kesmenin hedeflerinden birisi, kurban etinin gerekli yerlere ulaştırılması ve hem kurban kesenin ondan istifade etmesi ve hem de onun bir kısmının ihtiya&ccedil; sahibi yoksullara ulaştırılmasıdır.[5]</p>\r\n\r\n<p>\r\n	Bu değerli hedef esasınca, M&uuml;sl&uuml;manların kurban etlerini Mina b&ouml;lgesinde kokmaya veya toprak altına g&ouml;mmeye vesile olacak şekilde ortada bırakmaya hakları yoktur. Onların kutsal Mina topraklarındaki kurban etlerini birinci derecede o b&ouml;lgedeki yoksul fertlere ulaştırmaları gerekir. Eğer o g&uuml;n o topraklarda yoksul bulunmazsa, onu başka b&ouml;lgelere g&ouml;ndermeleri ve fakirlere vermeleri gerekir. Hatta bu hikmet esasınca bile eğer bu etler zamanında ihtiya&ccedil; sahibi bireylerin eline ulaşmaz ve bozulursa artık kurban kesmek gerekli değildir diye bir şey s&ouml;ylenmemelidir. M&uuml;sl&uuml;manlar gelişmiş imk&acirc;nlardan istifade ederek bu azim serveti korumaya ve en kısa s&uuml;rede ihtiya&ccedil; sahiplerine ulaştırmaya &ccedil;alışmalıdır. Başka bir ifadeyle, fakirlerin eline ulaşmamaktadır o halde kurban kesmeyin diye bir şey s&ouml;ylenmemelidir. Kurban kesmek farzdır ve onun hikmetlerinden birisi de bu etten fakirlerin istifade etmesidir. O halde gerekli imk&acirc;nlar hazırlanmalıdır, tavrı takınılmalıdır. Son birka&ccedil; yıldır Mekke&rsquo;deki mezbahalarda &ccedil;ok iyi imk&acirc;nlar hazırlanmış ve hac sorumluları bu etleri dondurarak israfın &ouml;n&uuml;n&uuml; almada ve onları yoksullara ulaştırmada b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de başarı elde etmiştir. Her ne kadar bu başarı hen&uuml;z % 100&rsquo;l&uuml;k bir merhaleye ulaşmasa da bu alanda elde edilen başarılar % 100&rsquo;l&uuml;k bir başarı elde etmek i&ccedil;in &ccedil;ok az bir mesafe bırakmıştır.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Menasiki Hac, (el-Mahşi lil-İmami&rsquo;l-Humeyni),&nbsp; s: 100; Menasiki Hac, (Li&rsquo;l Hamane&rsquo;i), s: 16.</p>\r\n\r\n<p>\r\n	[2]&nbsp; Porseman-ı Kur&rsquo;an sitesinden alıntıdır.</p>\r\n\r\n<p>\r\n	[3] Hac suresi, 37. ayet: &ldquo;لَنْ یَنَالَ اللّٰهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلٰـکِنْ یَنَالُهُ التَّقْوٰى مِنْکُمْ&rdquo;</p>\r\n\r\n<p>\r\n	[4] Tefsiri Numune, c: 14, s: 107.</p>\r\n\r\n<p>\r\n	[5] Tefsiri Numune, c: 14, s: 18.</p>\r\n','İslam&rsquo;ın t&uuml;m buyruk ve kanunları hikmet veya yaratıkların durumunu g&ouml;z &ouml;n&uuml;nde bulunduran &ccedil;ok hesaplı ve faydalı hikmetler esasınca oluşturulmuştur. İslam kanun ve h&uuml;k&uuml;mlerinden birisi de kurban bayramı g&uuml;n&uuml;nde Mina b&ouml;lgesinde hacılara kurban kesmenin farz oluşudur. Hacda kurban kesmenin hikmetlerinin bazıları şunlardan ibarettir: Hacıların nefsan&icirc; heveslerini kurban etmeye, k&ouml;t&uuml;l&uuml;ğ&uuml; emreden nefsi ortadan kaldırmaya, takva edinmeye ve Allah&rsquo;a yaklaşmaya ve yoksullara yardım etmeye dikkat etmeleri. Hatta kurban etlerinden hi&ccedil;bir istifade edilmese dahi bu hikmetlerin bazıları yine h&acirc;sıl olabilir. Son birka&ccedil; yılda Mekke mezbahalarında iyi bir&ccedil;ok imk&acirc;n oluşturulmuş ve bu etlerin dondurularak yoksullara ulaştırılmasıyla b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de israfın &ouml;n&uuml; alınmıştır. Her ne kadar bu başarı hen&uuml;z % 100&rsquo;l&uuml;k bir merhaleye ulaşmasa da bu yolda elde edilen başarıyla % 100&rsquo;l&uuml;k bir sonu&ccedil; elde etmeye &ccedil;ok az bir mesafe kalmıştır.&nbsp;','&nbsp;İslam&rsquo;ın kanun koyucusu ve h&uuml;k&uuml;mlerinin oluşturucusu hekim olan Allah olduğundan, İslam&rsquo;ın t&uuml;m buyruk ve kanunları hikmet veya yaratıklar i&ccedil;in &ccedil;ok ince ve faydalı hikmetler esasınca meydana getirilmiştir. Elbette bizim bunların bir&ccedil;ok neden ve hikmetinden habersiz olmamız m&uuml;mk&uuml;nd&uuml;r. İslam kanun ve h&uuml;k&uuml;mlerinin birisi de temett&uuml; haccını yerine getiren bireyler i&ccedil;in kurban bayramı g&uuml;n&uuml;nde Mina b&ouml;lgesinde kurban kesmelerinin farz oluşudur.[1] İslam d&uuml;nyasının bilginleri ayet ve rivayetlerden istifade ederek hacda kurban kesmenin değişik bir takım hikmet ve felsefelerini beyan etmişlerdir. Burada onların bazılarına işaret ediyoruz:\r\n\r\n\r\n	1. Kurban kesmek nefsan&icirc; bağımlılıklar ile m&uuml;cadele etmenin sembol&uuml;d&uuml;r:\r\n\r\n\r\n	Kurban bayramı g&uuml;n&uuml;nde hacıların kurban kesmesi, nefsan&icirc; heveslerin kurban edilmesi ve k&ouml;t&uuml;l&uuml;ğ&uuml; emreden nefsin ortadan kaldırılmasını sembolize eder. Nitekim y&uuml;ce Allah&rsquo;ın Hz İsmail&rsquo;i kurban etmesine d&ouml;n&uuml;k Hz İbrahim&rsquo;e vermiş olduğu emir de bunu hedeflemekteydi. B&ouml;ylece Hz İbrahim&rsquo;in bu amel sayesinde evlat sevgisinden ibaret olan nefse bağımlılığın en k&ouml;kl&uuml; ve zor etkeniyle m&uuml;cadele etmesi ve Allah&rsquo;a itaat ederek nefsan&icirc; bağımlılığın k&ouml;k&uuml;n&uuml; kurutması hedeflenmiştir. Bundan dolayı bu buyruğa itaat etmek, Hz İbrahim ve Hz İsmail&rsquo;in nefis ve bağımlılıklar zindanından kurtulması y&ouml;n&uuml;nde b&uuml;y&uuml;k bir terbiyesel rol oynamış ve onların Allah nezdinde makam ve konumunu y&uuml;kseltmiştir. Bu esas uyarınca hacıların kurban kesmesi ger&ccedil;ekte d&uuml;nyevi ve maddi bağımlılıkları ortadan kaldırmak, mala bağımlılık ve d&uuml;nya istemi zindanından kurtulma y&ouml;n&uuml;nde nefis ile bir &ccedil;eşit cihattır.[2]\r\n\r\n\r\n	2. Takva edinmek ve Allah&rsquo;a yakınlaşmak:\r\n\r\n\r\n	Kur&rsquo;an-ı Kerim bu hususta ş&ouml;yle buyurmaktadır: Onların etleri ve kanları asla Allah&rsquo;a ulaşmaz. Fakat O&rsquo;na sizin takvanız (Allah&rsquo;a karşı gelmekten sakınmanız) ulaşır.[3] Zira esasen y&uuml;ce Allah&rsquo;ın kurban etine bir ihtiyacı yoktur. &Ccedil;&uuml;nk&uuml; O ne cisim ve ne de muhta&ccedil;tır. O k&acirc;mil ve her y&ouml;nden sonsuz bir varlıktır. Başka bir ifadeyle, y&uuml;ce Allah&rsquo;ın kurban kesmeyi farz kılmasındaki hedefi, insanların takva derecelerini kat ederek k&acirc;mil insan olma yolunda ilerlemesi ve g&uuml;n be g&uuml;n Allah&rsquo;a daha yakınlaşmasıdır. T&uuml;m ibadetler terbiye kurslarıdır. Kurban kesmek &ouml;zveri, fedak&acirc;rlık, kendinden ge&ccedil;me ve Allah yolunda şehit olmak i&ccedil;in hazırlanma dersini insanlara verir. Hakeza yoksul ve muhta&ccedil;lara yardım etme dersidir.[4] Eğer sadece belirtilen hikmetleri g&ouml;z &ouml;n&uuml;nde bulundurursak, hatta kurban etlerinden hi&ccedil;bir istifade edilmese dahi yine de hikmetler h&acirc;sıl olabilir.\r\n\r\n\r\n	3. Yoksullara yardım etmek:\r\n\r\n\r\n	Kur&rsquo;an ayetlerinden istifade edildiği &uuml;zere kurban kesmenin hedeflerinden birisi, kurban etinin gerekli yerlere ulaştırılması ve hem kurban kesenin ondan istifade etmesi ve hem de onun bir kısmının ihtiya&ccedil; sahibi yoksullara ulaştırılmasıdır.[5]\r\n\r\n\r\n	Bu değerli hedef esasınca, M&uuml;sl&uuml;manların kurban etlerini Mina b&ouml;lgesinde kokmaya veya toprak altına g&ouml;mmeye vesile olacak şekilde ortada bırakmaya hakları yoktur. Onların kutsal Mina topraklarındaki kurban etlerini birinci derecede o b&ouml;lgedeki yoksul fertlere ulaştırmaları gerekir. Eğer o g&uuml;n o topraklarda yoksul bulunmazsa, onu başka b&ouml;lgelere g&ouml;ndermeleri ve fakirlere vermeleri gerekir. Hatta bu hikmet esasınca bile eğer bu etler zamanında ihtiya&ccedil; sahibi bireylerin eline ulaşmaz ve bozulursa artık kurban kesmek gerekli değildir diye bir şey s&ouml;ylenmemelidir. M&uuml;sl&uuml;manlar gelişmiş imk&acirc;nlardan istifade ederek bu azim serveti korumaya ve en kısa s&uuml;rede ihtiya&ccedil; sahiplerine ulaştırmaya &ccedil;alışmalıdır. Başka bir ifadeyle, fakirlerin eline ulaşmamaktadır o halde kurban kesmeyin diye bir şey s&ouml;ylenmemelidir. Kurban kesmek farzdır ve onun hikmetlerinden birisi de bu etten fakirlerin istifade etmesidir. O halde gerekli imk&acirc;nlar hazırlanmalıdır, tavrı takınılmalıdır. Son birka&ccedil; yıldır Mekke&rsquo;deki mezbahalarda &ccedil;ok iyi imk&acirc;nlar hazırlanmış ve hac sorumluları bu etleri dondurarak israfın &ouml;n&uuml;n&uuml; almada ve onları yoksullara ulaştırmada b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de başarı elde etmiştir. Her ne kadar bu başarı hen&uuml;z % 100&rsquo;l&uuml;k bir merhaleye ulaşmasa da bu alanda elde edilen başarılar % 100&rsquo;l&uuml;k bir başarı elde etmek i&ccedil;in &ccedil;ok az bir mesafe bırakmıştır.&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Menasiki Hac, (el-Mahşi lil-İmami&rsquo;l-Humeyni),&nbsp; s: 100; Menasiki Hac, (Li&rsquo;l Hamane&rsquo;i), s: 16.\r\n\r\n\r\n	[2]&nbsp; Porseman-ı Kur&rsquo;an sitesinden alıntıdır.\r\n\r\n\r\n	[3] Hac suresi, 37. ayet: &ldquo;لَنْ یَنَالَ اللّٰهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلٰـکِنْ یَنَالُهُ التَّقْوٰى مِنْکُمْ&rdquo;\r\n\r\n\r\n	[4] Tefsiri Numune, c: 14, s: 107.\r\n\r\n\r\n	[5] Tefsiri Numune, c: 14, s: 18.'),(309,'tr312','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Ahbarilik, hadis ashabına denir ve Şiilikte onlar Ahbar&icirc; olarak adlandırılır. Bu grup i&ccedil;tihadı ge&ccedil;ersiz bilmekte ve sadece habere (rivayetler ve hadisler) uymaktadır. Ahbariler karşısında olan Usuliler ise bir&ccedil;ok İslam fakihinin i&ccedil;inde bulunduğu ve Usul&icirc; olarak adlandırılan gruba denir. Bu grup, İslam&rsquo;ın şer&rsquo;i h&uuml;k&uuml;mlerini belirlemede Kur&rsquo;an, s&uuml;nnet, akıl ve icmanın detaylı delillerine dayanarak amel edilebileceğine inanır. Onlar beraat, istishab ve tahyir usulleri gibi fıkıh usul&uuml; ve fıkıh kaideleri ilminden yararlanırlar. Usuliler ve Ahbariler arasındaki bazı ihtilaflar şunlardan ibarettir: Usuliler i&ccedil;tihada inanır ve m&uuml;&ccedil;tehit olmayan bir şahsın m&uuml;&ccedil;tehit olan ve uzman sayılan bir şahsa uymasını ve deyim yerindeyse onu taklit etmesini s&ouml;yler. Ama Ahbariler i&ccedil;tihat ve m&uuml;&ccedil;tehidi taklit etmeyi kabul etmezler. Usuliler &ouml;lm&uuml;ş m&uuml;&ccedil;tehidi baştan taklit etmeyi caiz bilmezler, ama Ahbariler uzman ve taklit merciine m&uuml;racaat etmede &ouml;l&uuml;m ve hayatın bir şeyi değiştirmeyeceğini s&ouml;ylerler. Ahbariler Şia&rsquo;nın d&ouml;rt kitabının t&uuml;m&uuml;n&uuml;n sahih olduğunu sanırlar; &ccedil;&uuml;nk&uuml; onlar bu hadisleri toplayan şahısları sahih hadisleri topladığını ve sahih olmayan hadisleri ise elediklerini sanırlar, ama Usuliler bu hususlarda onlara muhalefet ederler.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Ahbariler ve Usuliler On İki İmam Şiiliğine mensup iki gruptur ve şer&rsquo;i h&uuml;k&uuml;mleri anlamada iki farklı tarz ve y&ouml;nteme sahiptirler.</p>\r\n\r\n<p>\r\n	1. Ahbarilik, hadis ashabına denir ve Şiilikte bu gruba Ahbari denir. Bu grup i&ccedil;tihadı ge&ccedil;ersiz sayar ve sadece haberlere (rivayetler ve hadisler) uyar. Anlaşıldığı kadarıyla bu ayrılığa sebep olan ilk şahıs Molla Muhammed Emin b. Muhammed Şerif Esterabadi&rsquo;dir (&Ouml;. 1033 K.). Kendisinin eski Şiiler arasında bu fırkanın kurucusu olduğu ve Şia m&uuml;&ccedil;tehitlerini yerme kapısını a&ccedil;an ilk şahıs olduğu sanılmaktadır. Kendisi Fevaidu&rsquo;l-Medine kitabında Şii m&uuml;&ccedil;tehitlerini sert bir dille eleştirmiş, onlara serzenişte bulunmuş ve hakkın dinini tahrip ve zayıflatmakla kendilerini su&ccedil;lamıştır. O, Şia &acirc;limlerinin mevcut i&ccedil;tihatlarını eski Şii &acirc;limlerinin i&ccedil;tihadına g&ouml;re olmadığına inanmaktadır. Esterabadi, Kur&rsquo;an&rsquo;ın muhkem ve m&uuml;teşabih, nasih ve mansuh ayetlere sahip olduğunu ve Kur&rsquo;an&rsquo;dan h&uuml;k&uuml;mleri &ccedil;ıkarmanın kolay olmadığını ve bu y&uuml;zden hadislere m&uuml;racaat etmek gerektiğini s&ouml;ylemiştir. İ&ccedil;tihadın zan ve sanıya dayanması nedeniyle ge&ccedil;ersiz olduğunu, ama hadislerin imamların yoluyla gelmesi sebebiyle kesin delil sayıldığını ve kesin verilerin karşısında sanıya dayalı verilere dayanılamayacağını belirtmiştir.</p>\r\n\r\n<p>\r\n	2. Usuliler, Ahbariler karşısında bir&ccedil;ok İslam fakihini barındıran ve Usuli olarak adlandırılan gruptur. Bunlar İslam&rsquo;ın şer&rsquo;i h&uuml;k&uuml;mlerini belirlemede Kur&rsquo;an, s&uuml;nnet, akıl ve icmanın detaylı delillerine istinat edilebileceğine inanır. Onlar beraat, istishab ve sanıya g&ouml;re amel etmek ve hadisleri birbirinden ayırmak gibi fıkıh usul&uuml; ilminden ve fıkıh kaidelerinden yararlanır. Onlar i&ccedil;tihadı yeter farz bilir ve salahiyet taşıyan şahsın bunu kısıtlaması durumunda onu ayn&icirc; farz sayarlar.[1] Bu iki grup arasındaki genel ihtilaf, sadece şer&rsquo;i h&uuml;k&uuml;mlere ulaşma yolundaki ilmi y&ouml;ntem ve tarz oluşturur. Bu y&ouml;ntemde aşağıdaki konularda y&ouml;ntem ve yol olarak ihtilaf taşıdıkları s&ouml;ylenebilir:</p>\r\n\r\n<p>\r\n	1. İ&ccedil;tihat ve Taklit: Usuliler i&ccedil;tihada inanır ve m&uuml;&ccedil;tehit olmayan bir şahsın m&uuml;&ccedil;tehit olan ve uzman sayılan bir şahsa uyması ve deyim yerindeyse onu taklit etmesi gerektiğini s&ouml;ylerler. Ama Ahbariler i&ccedil;tihada ve m&uuml;&ccedil;tehidi taklit etmeye karşı gelir.</p>\r\n\r\n<p>\r\n	2. Başlangı&ccedil;ta Taklit: Usuliler &ouml;lm&uuml;ş bir m&uuml;&ccedil;tehidi baştan taklit etmeyi caiz bilmezler, ama Ahbariler uzman ve taklit merciine m&uuml;racaat etmede &ouml;l&uuml;m veya hayatın bir şeyi değiştirmeyeceğine inanırlar.</p>\r\n\r\n<p>\r\n	3. Ahbariler Şia&rsquo;nın d&ouml;rt kitabının t&uuml;m&uuml;yle sahih olduğunu sanırlar. Onlara g&ouml;re bu kitaplardaki hadisleri toplayanlar sahih hadisleri toplamış ve sahih olmayanları ise elemişlerledir. Onlar hadislerin d&ouml;rt kısma ayrılmasını (sahih, iyi, g&uuml;venilir ve zayıf) kabul etmezler, ama Usuliler bu hususlarda onlara muhalefet ederler.</p>\r\n\r\n<p>\r\n	4. Usuliler, &ldquo;insan g&uuml;c&uuml;n&uuml; aşan y&uuml;k&uuml;ml&uuml;l&uuml;k &ccedil;irkindir&rdquo; ve &ldquo;bir a&ccedil;ıklama yapılmaksızın ve yol g&ouml;stermeksizin insana azap edilmesi k&ouml;t&uuml;d&uuml;r&rdquo; gibi hususları kabul ederler, ama Ahbariler bu akli hususları kabul etmez ve benimsemezler.</p>\r\n\r\n<p>\r\n	5. Kur&rsquo;an&rsquo;ın Zahirlerinin H&uuml;ccet Oluşu: Ahbariler, biz Kur&rsquo;an&rsquo;ın zahiri ile amel edemeyiz, sadece hadis ve rivayetler ile tefsir edilen kısımlar ile amel edebiliriz diye s&ouml;ylerler. Ama Usuliler hadislerin olmadığı yerlerde bile Kur&rsquo;an&rsquo;ın zahirlerini h&uuml;ccet bilirler.[2] İki asır boyunca Usuli ve Ahbari &acirc;limleri arasında derin bir ihtilaf vardı ve Ahbariler Usulilere galip gelmiş idi. Ama Muhammed Bakır Vahid Behbehani (&Ouml;. 1208 K.) Ahbarileri yenilgiye uğrattı, onun zamanından beri m&uuml;&ccedil;tehitler Ahbarilere galebe &ccedil;aldı ve bug&uuml;n Ahbariler k&uuml;&ccedil;&uuml;k bir azınlığı oluştururlar.[3]</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Dairetu&rsquo;l Mearif-i Teşeyyu, Medhel-i Fırak (Az bir değişiklik ve tasarruf ile).</p>\r\n\r\n<p>\r\n	[2] Paygahı Howze.</p>\r\n\r\n<p>\r\n	[3] Dairetu&rsquo;l Mearif-i Teşeyyu.</p>\r\n','Ahbarilik, hadis ashabına denir ve Şiilikte onlar Ahbar&icirc; olarak adlandırılır. Bu grup i&ccedil;tihadı ge&ccedil;ersiz bilmekte ve sadece habere (rivayetler ve hadisler) uymaktadır. Ahbariler karşısında olan Usuliler ise bir&ccedil;ok İslam fakihinin i&ccedil;inde bulunduğu ve Usul&icirc; olarak adlandırılan gruba denir. Bu grup, İslam&rsquo;ın şer&rsquo;i h&uuml;k&uuml;mlerini belirlemede Kur&rsquo;an, s&uuml;nnet, akıl ve icmanın detaylı delillerine dayanarak amel edilebileceğine inanır. Onlar beraat, istishab ve tahyir usulleri gibi fıkıh usul&uuml; ve fıkıh kaideleri ilminden yararlanırlar. Usuliler ve Ahbariler arasındaki bazı ihtilaflar şunlardan ibarettir: Usuliler i&ccedil;tihada inanır ve m&uuml;&ccedil;tehit olmayan bir şahsın m&uuml;&ccedil;tehit olan ve uzman sayılan bir şahsa uymasını ve deyim yerindeyse onu taklit etmesini s&ouml;yler. Ama Ahbariler i&ccedil;tihat ve m&uuml;&ccedil;tehidi taklit etmeyi kabul etmezler. Usuliler &ouml;lm&uuml;ş m&uuml;&ccedil;tehidi baştan taklit etmeyi caiz bilmezler, ama Ahbariler uzman ve taklit merciine m&uuml;racaat etmede &ouml;l&uuml;m ve hayatın bir şeyi değiştirmeyeceğini s&ouml;ylerler. Ahbariler Şia&rsquo;nın d&ouml;rt kitabının t&uuml;m&uuml;n&uuml;n sahih olduğunu sanırlar; &ccedil;&uuml;nk&uuml; onlar bu hadisleri toplayan şahısları sahih hadisleri topladığını ve sahih olmayan hadisleri ise elediklerini sanırlar, ama Usuliler bu hususlarda onlara muhalefet ederler.','&nbsp;Ahbariler ve Usuliler On İki İmam Şiiliğine mensup iki gruptur ve şer&rsquo;i h&uuml;k&uuml;mleri anlamada iki farklı tarz ve y&ouml;nteme sahiptirler.\r\n\r\n\r\n	1. Ahbarilik, hadis ashabına denir ve Şiilikte bu gruba Ahbari denir. Bu grup i&ccedil;tihadı ge&ccedil;ersiz sayar ve sadece haberlere (rivayetler ve hadisler) uyar. Anlaşıldığı kadarıyla bu ayrılığa sebep olan ilk şahıs Molla Muhammed Emin b. Muhammed Şerif Esterabadi&rsquo;dir (&Ouml;. 1033 K.). Kendisinin eski Şiiler arasında bu fırkanın kurucusu olduğu ve Şia m&uuml;&ccedil;tehitlerini yerme kapısını a&ccedil;an ilk şahıs olduğu sanılmaktadır. Kendisi Fevaidu&rsquo;l-Medine kitabında Şii m&uuml;&ccedil;tehitlerini sert bir dille eleştirmiş, onlara serzenişte bulunmuş ve hakkın dinini tahrip ve zayıflatmakla kendilerini su&ccedil;lamıştır. O, Şia &acirc;limlerinin mevcut i&ccedil;tihatlarını eski Şii &acirc;limlerinin i&ccedil;tihadına g&ouml;re olmadığına inanmaktadır. Esterabadi, Kur&rsquo;an&rsquo;ın muhkem ve m&uuml;teşabih, nasih ve mansuh ayetlere sahip olduğunu ve Kur&rsquo;an&rsquo;dan h&uuml;k&uuml;mleri &ccedil;ıkarmanın kolay olmadığını ve bu y&uuml;zden hadislere m&uuml;racaat etmek gerektiğini s&ouml;ylemiştir. İ&ccedil;tihadın zan ve sanıya dayanması nedeniyle ge&ccedil;ersiz olduğunu, ama hadislerin imamların yoluyla gelmesi sebebiyle kesin delil sayıldığını ve kesin verilerin karşısında sanıya dayalı verilere dayanılamayacağını belirtmiştir.\r\n\r\n\r\n	2. Usuliler, Ahbariler karşısında bir&ccedil;ok İslam fakihini barındıran ve Usuli olarak adlandırılan gruptur. Bunlar İslam&rsquo;ın şer&rsquo;i h&uuml;k&uuml;mlerini belirlemede Kur&rsquo;an, s&uuml;nnet, akıl ve icmanın detaylı delillerine istinat edilebileceğine inanır. Onlar beraat, istishab ve sanıya g&ouml;re amel etmek ve hadisleri birbirinden ayırmak gibi fıkıh usul&uuml; ilminden ve fıkıh kaidelerinden yararlanır. Onlar i&ccedil;tihadı yeter farz bilir ve salahiyet taşıyan şahsın bunu kısıtlaması durumunda onu ayn&icirc; farz sayarlar.[1] Bu iki grup arasındaki genel ihtilaf, sadece şer&rsquo;i h&uuml;k&uuml;mlere ulaşma yolundaki ilmi y&ouml;ntem ve tarz oluşturur. Bu y&ouml;ntemde aşağıdaki konularda y&ouml;ntem ve yol olarak ihtilaf taşıdıkları s&ouml;ylenebilir:\r\n\r\n\r\n	1. İ&ccedil;tihat ve Taklit: Usuliler i&ccedil;tihada inanır ve m&uuml;&ccedil;tehit olmayan bir şahsın m&uuml;&ccedil;tehit olan ve uzman sayılan bir şahsa uyması ve deyim yerindeyse onu taklit etmesi gerektiğini s&ouml;ylerler. Ama Ahbariler i&ccedil;tihada ve m&uuml;&ccedil;tehidi taklit etmeye karşı gelir.\r\n\r\n\r\n	2. Başlangı&ccedil;ta Taklit: Usuliler &ouml;lm&uuml;ş bir m&uuml;&ccedil;tehidi baştan taklit etmeyi caiz bilmezler, ama Ahbariler uzman ve taklit merciine m&uuml;racaat etmede &ouml;l&uuml;m veya hayatın bir şeyi değiştirmeyeceğine inanırlar.\r\n\r\n\r\n	3. Ahbariler Şia&rsquo;nın d&ouml;rt kitabının t&uuml;m&uuml;yle sahih olduğunu sanırlar. Onlara g&ouml;re bu kitaplardaki hadisleri toplayanlar sahih hadisleri toplamış ve sahih olmayanları ise elemişlerledir. Onlar hadislerin d&ouml;rt kısma ayrılmasını (sahih, iyi, g&uuml;venilir ve zayıf) kabul etmezler, ama Usuliler bu hususlarda onlara muhalefet ederler.\r\n\r\n\r\n	4. Usuliler, &ldquo;insan g&uuml;c&uuml;n&uuml; aşan y&uuml;k&uuml;ml&uuml;l&uuml;k &ccedil;irkindir&rdquo; ve &ldquo;bir a&ccedil;ıklama yapılmaksızın ve yol g&ouml;stermeksizin insana azap edilmesi k&ouml;t&uuml;d&uuml;r&rdquo; gibi hususları kabul ederler, ama Ahbariler bu akli hususları kabul etmez ve benimsemezler.\r\n\r\n\r\n	5. Kur&rsquo;an&rsquo;ın Zahirlerinin H&uuml;ccet Oluşu: Ahbariler, biz Kur&rsquo;an&rsquo;ın zahiri ile amel edemeyiz, sadece hadis ve rivayetler ile tefsir edilen kısımlar ile amel edebiliriz diye s&ouml;ylerler. Ama Usuliler hadislerin olmadığı yerlerde bile Kur&rsquo;an&rsquo;ın zahirlerini h&uuml;ccet bilirler.[2] İki asır boyunca Usuli ve Ahbari &acirc;limleri arasında derin bir ihtilaf vardı ve Ahbariler Usulilere galip gelmiş idi. Ama Muhammed Bakır Vahid Behbehani (&Ouml;. 1208 K.) Ahbarileri yenilgiye uğrattı, onun zamanından beri m&uuml;&ccedil;tehitler Ahbarilere galebe &ccedil;aldı ve bug&uuml;n Ahbariler k&uuml;&ccedil;&uuml;k bir azınlığı oluştururlar.[3]\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Dairetu&rsquo;l Mearif-i Teşeyyu, Medhel-i Fırak (Az bir değişiklik ve tasarruf ile).\r\n\r\n\r\n	[2] Paygahı Howze.\r\n\r\n\r\n	[3] Dairetu&rsquo;l Mearif-i Teşeyyu.'),(310,'tr311','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Sorunuzda bulunan nokta, her ikinizin de birbirinizi sevdiği ve sizin eşiniz i&ccedil;in en iyi kadın olmayı istemenizdir. Diğer hususların &ouml;nemsenmemesi i&ccedil;in sizin her zaman bu &ouml;zelliğe belirgin bir rol &uuml;stlendirmeniz gerekmektedir. Evlilik hayatında egemen atmosfer mutluluk, samimiyet, dostluk ve arkadaşlık olmalıdır. Egoistlik, kendini d&uuml;ş&uuml;nmek ve m&uuml;tekebbirlik olmamalıdır. Bundan dolayı sorun olarak kendini g&ouml;steren bir&ccedil;ok husus bu vesileyle rahat bir şekilde &ccedil;&ouml;z&uuml;mlenebilir. Hatta bizim kusur olarak saydığımız birtakım hususlar ger&ccedil;ekte kusur olmayabilir. O halde ilk &ouml;nce kusuru tanımalı, onun kusur olduğundan emin olmalı ve ardından da onu tedavi etmeliyiz. Uyarmak i&ccedil;in en uygun &ouml;l&ccedil;&uuml; kendimizi uyaracağımız şahsın yerine koymamızdır; ş&ouml;yle ki eğer bir kimse bizim işimizi eleştirmek isterse onu nasıl s&ouml;ylemesi gerektiğini istiyorsak, biz de o şekilde davranmalıyız. Evliliğinizin &uuml;zerinden uzun bir zaman ge&ccedil;memektedir ve birbirinizin bir&ccedil;ok ahlaki &ouml;zelliklerini hen&uuml;z tanımamaktasınız, buna binaen acele etmemeli ve birbirinizin ahlaki &ouml;zelliklerini tanımalısınız. Bu durumda her hangi bir hassasiyet ortaya &ccedil;ıkmadan isteğinize ulaşabilirsiniz.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Sorunuzda bulunan ve &ouml;v&uuml;lmeye değer olan nokta, her ikinizin de birbirinizi sevmeniz ve sizin eşiniz i&ccedil;in en iyi kadın olmayı istemenizdir. Hayat boyunca her zaman bu &ouml;zelliğe belirgin bir rol verin. B&ouml;yle bir durumda az veya &ccedil;ok b&uuml;t&uuml;n evlilik hayatlarında bulunan hususlar hatta rahatsızlıklar bile &ouml;nemsiz hale gelecektir. Ama tam bir yanıta ulaşmak i&ccedil;in ilk &ouml;nce birka&ccedil; soru g&uuml;ndeme getirmeli ve onların cevabını vermeliyiz.</p>\r\n\r\n<p>\r\n	1.&nbsp; İlk &ouml;nce nasıl iyi bir eş olabileceğimizi bilmemiz gerekir.</p>\r\n\r\n<p>\r\n	2. İslam&rsquo;ın iyi eş i&ccedil;in beyan etmiş olduğu &ouml;l&ccedil;&uuml;ler nelerdir?</p>\r\n\r\n<p>\r\n	3. Bizim kusur olarak g&ouml;rd&uuml;ğ&uuml;m&uuml;z şey ger&ccedil;ekten kusur mudur yoksa değil midir?</p>\r\n\r\n<p>\r\n	4. Kusur olduğunu farz edersek istediğimiz şekilde onu dile getirebilir miyiz yoksa bunun bir takım şartları mı vardır?</p>\r\n\r\n<p>\r\n	Aynı tertiple soruları cevaplıyoruz:</p>\r\n\r\n<p>\r\n	1. İslami &ouml;ğretiler ve din &ouml;nderlerinin &ouml;rnekliğine baktığımızda, evlilik hayatında eve egemen olan atmosfer mutluluk, samimiyet, dostluk ve arkadaşlık olmalıdır. Egoistlik, menfaat&ccedil;ilik ve tekebb&uuml;r olmamalıdır. Bundan dolayı eğer karı ve koca birbiriyle arkadaş olursa, sorun olarak kendini g&ouml;steren bir&ccedil;ok husus rahat bir şekilde &ccedil;&ouml;z&uuml;mlenebilir. Elbette evin y&ouml;neticiliğinin erkeğin sorumluluğunda olduğunu hatırlatmak gerekir. Bu &ouml;zel bir &uuml;st&uuml;nl&uuml;k değildir ve ailenin t&uuml;m &uuml;yeleri bu hususa dikkat ederek hayatın sağlamlaşması ve pekişmesine &ccedil;alışmalıdır.</p>\r\n\r\n<p>\r\n	2. Bu sorunun cevabını elde etmek i&ccedil;in bu sitede bulunan 7980. sayılı &ldquo;İdeal eşin &ouml;l&ccedil;&uuml;leri&rdquo; adlı başlığa m&uuml;racaat ediniz.</p>\r\n\r\n<p>\r\n	3. Kusur ve hatayı tanımak hakkında ilk &ouml;nce onun hangi a&ccedil;ıdan kusur sayıldığını bilmemiz gerekir. Bunu şer&rsquo;i veya &ouml;rfi ve i&ccedil;timai veyahut şahsi a&ccedil;ıdan olduğunu tespit etmemiz gerekir. İlk iki husus hakkında din ve sosyal bilimler uzmanlarının bu husustaki g&ouml;r&uuml;ş&uuml; sorulmalıdır. Evet, bu hususlarda biz de bazen bir şeyin kusur addedilmesinin a&ccedil;ık ve şeffaf olduğunu ve herkesin onu kavradığını kabul ediyoruz, ama genellikle durum bundan ibaret değildir; bazen biz bir takım hususları kusur sayabiliriz, ama ger&ccedil;ekte onlar kusur sayılmayabilir.[1]</p>\r\n\r\n<p>\r\n	Son Nokta: Ger&ccedil;ekten bir şeyin kusur olduğunu ve ayıp sayıldığını farz edelim, bu durumda biz her zaman ve her mek&acirc;n ve her koşulda onu dile getirebilir miyiz?&nbsp; Nitekim hayırseverce ve i&ccedil;tenlikle verilen bir uyarı netice verebilir, ama uyarmada t&uuml;m şartlara riayet edilmediği i&ccedil;in istenen neticeye ulaşılmaması ve hatta tersine bir netice elde edilmesi de muhtemeldir! G&ouml;r&uuml;nd&uuml;ğ&uuml; kadarıyla istenen şartlara riayet etmek i&ccedil;in en iyi yol kendimizi uyarılacak şahsın yerine koymamız ve başkalarının bizi nasıl uyarmasını istiyorsak onu da o şekilde uyarmamızdır! Başkalarının bizi nasıl uyarmasını istiyorsak kendimiz de o şekilde uyarıda bulunmalıyız. Yani şahsiyetlerin, kapasitelerin ve tahamm&uuml;llerin farklılığına dikkat ederek uyarıda bulunmalıyız. Evliliğinizin &uuml;zerinden uzun bir zaman ge&ccedil;memesinden dolayı birbirinizin bir&ccedil;ok ahlaki &ouml;zelliklerini bilmemeniz doğaldır! Zamanın ge&ccedil;mesiyle aşamalı olarak birbirinizin ahlaki &ouml;zelliklerini tanıyacaksınız ve bu durumda herhangi bir hassasiyet oluşturmadan isteğinize kavuşabilirsiniz. Son olarak s&ouml;z&uuml; İmam Ali&rsquo;den nakledilen bir hadisle bitiriyoruz: Hz Ali (a.s) İmam Hasan&rsquo;a (a.s) yaptığı vasiyette ş&ouml;yle buyurmaktadır: &ldquo;Evladım kendini başkalarıyla &ouml;l&ccedil;, kendin i&ccedil;in istediğini başkası i&ccedil;in de iste ve kendin i&ccedil;in k&ouml;t&uuml; bildiğini başkası i&ccedil;in de k&ouml;t&uuml; bil. Zulme maruz kalmayı istemediğin gibi zul&uuml;m etme ve kendine iyilik edilmesini istediğin gibi iyilik et. Başkalarında &ccedil;irkin g&ouml;rd&uuml;ğ&uuml;n şeyi kendin i&ccedil;in de &ccedil;irkin g&ouml;r ve kendin i&ccedil;in beğendiğin şeyi halk i&ccedil;in de beğen. Bilmediğini değil, bildiğini s&ouml;yle. Sana s&ouml;ylenmesini istemediğin şeyi başkasına s&ouml;yleme.&rdquo;[2]</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Bu hususta daha fazla bilgi edinmek i&ccedil;in, fıkıh kitaplarında belirtilmiş iyiliği emretmek ve k&ouml;t&uuml;l&uuml;kten sakındırmanın şartlarına m&uuml;racaat ediniz. Biz de Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 2, s. 765&rsquo;ten ve Ayetullah G&uuml;lpaygani ve Safi&rsquo;nin risalelerindeki eklerden şunları aktarıyoruz: İyiliği emretmek ve k&ouml;t&uuml;l&uuml;kten sakındırmanın şartları beştir:</p>\r\n\r\n<p>\r\n	1. Emreden ve sakındıran, iyilik ve k&ouml;t&uuml;l&uuml;ğ&uuml; tanımalı, iyiliğin farz oluşu ve k&ouml;t&uuml;l&uuml;ğ&uuml;n haram oluşuna kesin bir bilgiyle inanmalı ve hata yapmayacağından emin olmalıdır.</p>\r\n\r\n<p>\r\n	2. Emir ve sakındırmanın etki edeceği ihtimalini vermelidir. O halde emir ve sakındırmasının etki etmeyeceğine dair rasyonel bir ihtimal verirse, bu onun i&ccedil;in farz olmaz.&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	3. Farzı terk eden veya haram bir fiil işleyen bir kimse eğer bunda ısrar ederse ve insan onun d&ouml;nd&uuml;ğ&uuml;n&uuml; ve artık buna m&uuml;rtekip olmadığını &ouml;ğrenirse, bu yapılmaz.</p>\r\n\r\n<p>\r\n	4. &Ouml;znenin iyiliğin farz ve k&ouml;t&uuml;l&uuml;ğ&uuml;n haram oluşu hakkında bilgisi olması ve de farzı terk etmede ve haram fiil işlemede gerek&ccedil;esi olmaması gerekir. O halde eğer &ouml;zne haram bir fiilin mubah veya bir farzı terk etmenin caiz olduğuna inanırsa, iyiliği emretmek ve k&ouml;t&uuml;l&uuml;kten sakındırmak yapılmaz. Aynı şekilde bir gerek&ccedil;esi olması durumunda bir farzı terk eden ve bir haramı işleyen de bu h&uuml;km&uuml; taşır. Elbette gafili uyarma ve bilmeyene &ouml;ğretme bağlamında uyarmak ve &ouml;ğretmek gereklidir.</p>\r\n\r\n<p>\r\n	5. Emretme ve sakındırmada bir bozgunculuk ve zararın olmaması gerekir. O halde rasyonel olarak zarar ve bozgunculuk ihtimali bulunuyorsa, yapılmaz.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	[2] Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c: 72, s: 29, M&uuml;essesei El- Vefa, Beyrut, 1404 h.k.</p>\r\n','Sorunuzda bulunan nokta, her ikinizin de birbirinizi sevdiği ve sizin eşiniz i&ccedil;in en iyi kadın olmayı istemenizdir. Diğer hususların &ouml;nemsenmemesi i&ccedil;in sizin her zaman bu &ouml;zelliğe belirgin bir rol &uuml;stlendirmeniz gerekmektedir. Evlilik hayatında egemen atmosfer mutluluk, samimiyet, dostluk ve arkadaşlık olmalıdır. Egoistlik, kendini d&uuml;ş&uuml;nmek ve m&uuml;tekebbirlik olmamalıdır. Bundan dolayı sorun olarak kendini g&ouml;steren bir&ccedil;ok husus bu vesileyle rahat bir şekilde &ccedil;&ouml;z&uuml;mlenebilir. Hatta bizim kusur olarak saydığımız birtakım hususlar ger&ccedil;ekte kusur olmayabilir. O halde ilk &ouml;nce kusuru tanımalı, onun kusur olduğundan emin olmalı ve ardından da onu tedavi etmeliyiz. Uyarmak i&ccedil;in en uygun &ouml;l&ccedil;&uuml; kendimizi uyaracağımız şahsın yerine koymamızdır; ş&ouml;yle ki eğer bir kimse bizim işimizi eleştirmek isterse onu nasıl s&ouml;ylemesi gerektiğini istiyorsak, biz de o şekilde davranmalıyız. Evliliğinizin &uuml;zerinden uzun bir zaman ge&ccedil;memektedir ve birbirinizin bir&ccedil;ok ahlaki &ouml;zelliklerini hen&uuml;z tanımamaktasınız, buna binaen acele etmemeli ve birbirinizin ahlaki &ouml;zelliklerini tanımalısınız. Bu durumda her hangi bir hassasiyet ortaya &ccedil;ıkmadan isteğinize ulaşabilirsiniz.','&nbsp;Sorunuzda bulunan ve &ouml;v&uuml;lmeye değer olan nokta, her ikinizin de birbirinizi sevmeniz ve sizin eşiniz i&ccedil;in en iyi kadın olmayı istemenizdir. Hayat boyunca her zaman bu &ouml;zelliğe belirgin bir rol verin. B&ouml;yle bir durumda az veya &ccedil;ok b&uuml;t&uuml;n evlilik hayatlarında bulunan hususlar hatta rahatsızlıklar bile &ouml;nemsiz hale gelecektir. Ama tam bir yanıta ulaşmak i&ccedil;in ilk &ouml;nce birka&ccedil; soru g&uuml;ndeme getirmeli ve onların cevabını vermeliyiz.\r\n\r\n\r\n	1.&nbsp; İlk &ouml;nce nasıl iyi bir eş olabileceğimizi bilmemiz gerekir.\r\n\r\n\r\n	2. İslam&rsquo;ın iyi eş i&ccedil;in beyan etmiş olduğu &ouml;l&ccedil;&uuml;ler nelerdir?\r\n\r\n\r\n	3. Bizim kusur olarak g&ouml;rd&uuml;ğ&uuml;m&uuml;z şey ger&ccedil;ekten kusur mudur yoksa değil midir?\r\n\r\n\r\n	4. Kusur olduğunu farz edersek istediğimiz şekilde onu dile getirebilir miyiz yoksa bunun bir takım şartları mı vardır?\r\n\r\n\r\n	Aynı tertiple soruları cevaplıyoruz:\r\n\r\n\r\n	1. İslami &ouml;ğretiler ve din &ouml;nderlerinin &ouml;rnekliğine baktığımızda, evlilik hayatında eve egemen olan atmosfer mutluluk, samimiyet, dostluk ve arkadaşlık olmalıdır. Egoistlik, menfaat&ccedil;ilik ve tekebb&uuml;r olmamalıdır. Bundan dolayı eğer karı ve koca birbiriyle arkadaş olursa, sorun olarak kendini g&ouml;steren bir&ccedil;ok husus rahat bir şekilde &ccedil;&ouml;z&uuml;mlenebilir. Elbette evin y&ouml;neticiliğinin erkeğin sorumluluğunda olduğunu hatırlatmak gerekir. Bu &ouml;zel bir &uuml;st&uuml;nl&uuml;k değildir ve ailenin t&uuml;m &uuml;yeleri bu hususa dikkat ederek hayatın sağlamlaşması ve pekişmesine &ccedil;alışmalıdır.\r\n\r\n\r\n	2. Bu sorunun cevabını elde etmek i&ccedil;in bu sitede bulunan 7980. sayılı &ldquo;İdeal eşin &ouml;l&ccedil;&uuml;leri&rdquo; adlı başlığa m&uuml;racaat ediniz.\r\n\r\n\r\n	3. Kusur ve hatayı tanımak hakkında ilk &ouml;nce onun hangi a&ccedil;ıdan kusur sayıldığını bilmemiz gerekir. Bunu şer&rsquo;i veya &ouml;rfi ve i&ccedil;timai veyahut şahsi a&ccedil;ıdan olduğunu tespit etmemiz gerekir. İlk iki husus hakkında din ve sosyal bilimler uzmanlarının bu husustaki g&ouml;r&uuml;ş&uuml; sorulmalıdır. Evet, bu hususlarda biz de bazen bir şeyin kusur addedilmesinin a&ccedil;ık ve şeffaf olduğunu ve herkesin onu kavradığını kabul ediyoruz, ama genellikle durum bundan ibaret değildir; bazen biz bir takım hususları kusur sayabiliriz, ama ger&ccedil;ekte onlar kusur sayılmayabilir.[1]\r\n\r\n\r\n	Son Nokta: Ger&ccedil;ekten bir şeyin kusur olduğunu ve ayıp sayıldığını farz edelim, bu durumda biz her zaman ve her mek&acirc;n ve her koşulda onu dile getirebilir miyiz?&nbsp; Nitekim hayırseverce ve i&ccedil;tenlikle verilen bir uyarı netice verebilir, ama uyarmada t&uuml;m şartlara riayet edilmediği i&ccedil;in istenen neticeye ulaşılmaması ve hatta tersine bir netice elde edilmesi de muhtemeldir! G&ouml;r&uuml;nd&uuml;ğ&uuml; kadarıyla istenen şartlara riayet etmek i&ccedil;in en iyi yol kendimizi uyarılacak şahsın yerine koymamız ve başkalarının bizi nasıl uyarmasını istiyorsak onu da o şekilde uyarmamızdır! Başkalarının bizi nasıl uyarmasını istiyorsak kendimiz de o şekilde uyarıda bulunmalıyız. Yani şahsiyetlerin, kapasitelerin ve tahamm&uuml;llerin farklılığına dikkat ederek uyarıda bulunmalıyız. Evliliğinizin &uuml;zerinden uzun bir zaman ge&ccedil;memesinden dolayı birbirinizin bir&ccedil;ok ahlaki &ouml;zelliklerini bilmemeniz doğaldır! Zamanın ge&ccedil;mesiyle aşamalı olarak birbirinizin ahlaki &ouml;zelliklerini tanıyacaksınız ve bu durumda herhangi bir hassasiyet oluşturmadan isteğinize kavuşabilirsiniz. Son olarak s&ouml;z&uuml; İmam Ali&rsquo;den nakledilen bir hadisle bitiriyoruz: Hz Ali (a.s) İmam Hasan&rsquo;a (a.s) yaptığı vasiyette ş&ouml;yle buyurmaktadır: &ldquo;Evladım kendini başkalarıyla &ouml;l&ccedil;, kendin i&ccedil;in istediğini başkası i&ccedil;in de iste ve kendin i&ccedil;in k&ouml;t&uuml; bildiğini başkası i&ccedil;in de k&ouml;t&uuml; bil. Zulme maruz kalmayı istemediğin gibi zul&uuml;m etme ve kendine iyilik edilmesini istediğin gibi iyilik et. Başkalarında &ccedil;irkin g&ouml;rd&uuml;ğ&uuml;n şeyi kendin i&ccedil;in de &ccedil;irkin g&ouml;r ve kendin i&ccedil;in beğendiğin şeyi halk i&ccedil;in de beğen. Bilmediğini değil, bildiğini s&ouml;yle. Sana s&ouml;ylenmesini istemediğin şeyi başkasına s&ouml;yleme.&rdquo;[2]\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Bu hususta daha fazla bilgi edinmek i&ccedil;in, fıkıh kitaplarında belirtilmiş iyiliği emretmek ve k&ouml;t&uuml;l&uuml;kten sakındırmanın şartlarına m&uuml;racaat ediniz. Biz de Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 2, s. 765&rsquo;ten ve Ayetullah G&uuml;lpaygani ve Safi&rsquo;nin risalelerindeki eklerden şunları aktarıyoruz: İyiliği emretmek ve k&ouml;t&uuml;l&uuml;kten sakındırmanın şartları beştir:\r\n\r\n\r\n	1. Emreden ve sakındıran, iyilik ve k&ouml;t&uuml;l&uuml;ğ&uuml; tanımalı, iyiliğin farz oluşu ve k&ouml;t&uuml;l&uuml;ğ&uuml;n haram oluşuna kesin bir bilgiyle inanmalı ve hata yapmayacağından emin olmalıdır.\r\n\r\n\r\n	2. Emir ve sakındırmanın etki edeceği ihtimalini vermelidir. O halde emir ve sakındırmasının etki etmeyeceğine dair rasyonel bir ihtimal verirse, bu onun i&ccedil;in farz olmaz.&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	3. Farzı terk eden veya haram bir fiil işleyen bir kimse eğer bunda ısrar ederse ve insan onun d&ouml;nd&uuml;ğ&uuml;n&uuml; ve artık buna m&uuml;rtekip olmadığını &ouml;ğrenirse, bu yapılmaz.\r\n\r\n\r\n	4. &Ouml;znenin iyiliğin farz ve k&ouml;t&uuml;l&uuml;ğ&uuml;n haram oluşu hakkında bilgisi olması ve de farzı terk etmede ve haram fiil işlemede gerek&ccedil;esi olmaması gerekir. O halde eğer &ouml;zne haram bir fiilin mubah veya bir farzı terk etmenin caiz olduğuna inanırsa, iyiliği emretmek ve k&ouml;t&uuml;l&uuml;kten sakındırmak yapılmaz. Aynı şekilde bir gerek&ccedil;esi olması durumunda bir farzı terk eden ve bir haramı işleyen de bu h&uuml;km&uuml; taşır. Elbette gafili uyarma ve bilmeyene &ouml;ğretme bağlamında uyarmak ve &ouml;ğretmek gereklidir.\r\n\r\n\r\n	5. Emretme ve sakındırmada bir bozgunculuk ve zararın olmaması gerekir. O halde rasyonel olarak zarar ve bozgunculuk ihtimali bulunuyorsa, yapılmaz.&nbsp; &nbsp;\r\n\r\n\r\n	[2] Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c: 72, s: 29, M&uuml;essesei El- Vefa, Beyrut, 1404 h.k.'),(311,'tr310','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bazıları İslam&rsquo;ın şiir ve şiir s&ouml;ylemeyle bağdaşmadığını sanmaktadır. Oysaki bu bir vehimden ibarettir. Ş&uuml;phesiz şiir zevki ve şiir s&ouml;yleme sanatı insan varlığının t&uuml;m sermayeleri gibi doğru bir yolda kullanıldığı ve olumlu ve yapıcı bir şekilde istifade edildiği takdirde değerlidir. Ama inan&ccedil; ve toplum ahlakının temellerini viran etmek i&ccedil;in tahrip edici bir vesile olarak kullanılır ve fesat ve kayıtsızlığa teşvik etmek i&ccedil;in istifade edilirse veya insanları nihilizme, hi&ccedil;liğe ve hayalciliğe y&ouml;nlendirir veyahut muhtevasız salt bir meşguliyet olarak telakki edilirse değersiz ve hatta zararlı olacaktır. O halde şiir bir vesiledir ve onu değerlendirme &ouml;l&ccedil;&uuml;s&uuml;, şiirin kullanıldığı yolda hangi hedefi g&uuml;tmesidir. Maalesef d&uuml;nya ulus ve halklarının edebiyatları tarihi boyunca şiirden bir&ccedil;ok k&ouml;t&uuml; istifadede bulunulmuştur ve bu ilahi zarif zevk kirli muhitlerde &ouml;ylesine k&ouml;t&uuml; bir duruma d&uuml;ş&uuml;r&uuml;lm&uuml;şt&uuml;r ki bazen bozgunculuk ve tahribin en etkili aracına d&ouml;n&uuml;şm&uuml;şt&uuml;r. &Ouml;zellikle Arap kavminin d&uuml;ş&uuml;nsel ve ahlaki olarak sapma d&ouml;nemi olan cahiliye &ccedil;ağında şiir, şarap ve yağma her zaman yan yana kullanıla gelmiştir! Ama yapıcı ve gayeli şiirlerin tarih boyunca bir&ccedil;ok yiğitlik yarattığı ve bazen bir kavim ve milleti hunhar ve zalim d&uuml;şmanlar karşısında seferber ettiği ve bu vesileyle onları pervasız bir şekilde d&uuml;şmana y&ouml;nelttiği ve d&uuml;şmanı alt ettirdiği ger&ccedil;eğini kim ink&acirc;r edebilir. Ehlibeyt imamlarından da gayeli şiir ve şairler hakkında bir&ccedil;ok niteleme ve de onlar hakkında dua ve kendilerine verilmiş hediyeler nakledilmiştir. Eğer onları nakledersek s&ouml;z uzayacaktır. İmam Sadık (a.s) ş&ouml;yle buyurmuştur: Bu g&uuml;ne dek bizim hakkımızda şiir s&ouml;yleyip de kutsal ruh tarafından teyit edilmemiş hi&ccedil; kimse yoktur.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Bazıları İslam&rsquo;ın şiir ve şairlik ile uyuşmadığını sanmaktadır. Bu sanı, &ldquo;وَ الشُّعَراءُ یَتَّبِعُهُمُ الْغاوُون&rdquo;[1] ayetinden kaynaklanmaktadır. Oysaki b&ouml;yle bir sanı vehimden başka bir şey değildir; zira ayet t&uuml;m şiir t&uuml;rlerini yerme maksadını g&uuml;tmemektedir. Sadece &ouml;zel bir t&uuml;r şiiri yermektedir. Bu y&uuml;zden bilginlerimizin şiir hakkında detaylı a&ccedil;ıklamalarda bulunduğunu g&ouml;rmekteyiz. Bu c&uuml;mleden olmak &uuml;zere Tefsir-i Numune&rsquo;de ş&ouml;yle belirtilmiştir:</p>\r\n\r\n<p>\r\n	İslam&rsquo;da Şiir ve Şairlik</p>\r\n\r\n<p>\r\n	Kuşkusuz şiir zevki ve şairlik sanatı insan varlığının t&uuml;m sermayeleri gibi doğru bir yolda kullanıldığında ve olumlu ve yapıcı olarak kendisinden istifade edildiğinde değerlidir. Ama inan&ccedil; ve toplum ahlakının temellerini viran etmek i&ccedil;in yıkıcı bir vesile olarak kullanılır ve de bozgunculuk ve kayıtsızlığa teşvik etmek amacıyla kullanıldığında veya insanları nihilizm, hi&ccedil;lik ve hayalciliğe y&ouml;neltirse veyahut salt muhtevasız bir meşguliyet olarak telakki edildiğinde değersiz ve hatta zararlı olacaktır.&nbsp; Bu c&uuml;mleyle yukarıdaki ayet perspektifinden şairlik iyi midir k&ouml;t&uuml; m&uuml;d&uuml;r,&nbsp; &ccedil;irkin midir g&uuml;zel midir, İslam şiire izin vermekte midir veya vermemekte midir sorusunun cevabı aydınlanmış olmaktadır. Bu s&ouml;zdeki cevap bu hususta İslam&rsquo;ın değerlendirmesinin hedefler, cihetler ve neticeler &uuml;zerine olduğunu yansıtmaktadır. M&uuml;minlerin &ouml;nderi Ali (a.s), M&uuml;barek Ramazan ayının bir gecesinde iftar esnasında bir grup yareni şiir ve şairlerden s&ouml;z edince onları muhatap almış ve ş&ouml;yle buyurmuştur:&nbsp; Biliniz ki sizin işinizin &ouml;l&ccedil;&uuml;s&uuml; dindir ve sizi koruyan şey takvadır. Sizin s&uuml;s&uuml;n&uuml;z edep ve haysiyetinizin sağlam kaleleri de ilim ve tevazudur.[2] Bu, şiirin bir vesile olduğuna ve onun &ouml;l&ccedil;&uuml;s&uuml;n&uuml;n de hangi yolda kullanılıp neyi hedeflediğine işaret etmektedir.&nbsp; Ama maalesef d&uuml;nya halk ve milletlerinin edebiyatları tarihi boyunca şiirden bir&ccedil;ok k&ouml;t&uuml; istifadede bulunulmuştur ve bu ilahi zarif zevk, kirli muhitlerde &ouml;ylesine k&ouml;t&uuml; bir duruma d&uuml;ş&uuml;r&uuml;lm&uuml;şt&uuml;r ki bazen bozgunculuk ve tahribatın en etkili aracı haline d&ouml;n&uuml;şm&uuml;şt&uuml;r. &Ouml;zellikle Arap kavminin d&uuml;ş&uuml;nsel ve ahlaki sapma d&ouml;nemi olan cahili &ccedil;ağda şiir, şarap ve yağma her zaman beraber kullanılmıştır! Ama tarih boyunca yapıcı ve gayeli şiirlerin bir&ccedil;ok yiğitlikler yarattığını, bazen bir kavim ve milleti hunhar ve zalim d&uuml;şmanlar karşısında seferber ettiğini ve bu vesileyle pervasız bir şekilde onların d&uuml;şman saflarına saldırdığını ve d&uuml;şmanı alt ettiği ger&ccedil;eğini kim ink&acirc;r edebilir. İslam devriminin gelişmesine tanıklık ve şahitlik ettiğimiz d&ouml;nemlerde vezin şiirlerin ve şiir kalıbına d&ouml;k&uuml;lm&uuml;ş sloganların ne t&uuml;r bir hareketlilik, heyecan ve aksiyon yarattığını ve nasıl damarlardaki kanları kaynattığını, insan saflarını nasıl kabarttığını ve bu kısa ve sade ama yiğitlik ve heyecanlandırıcı şiirlerin d&uuml;şmanı nasıl titrettiği ve saraylarının temellerini sallandırdığını g&ouml;rd&uuml;k. Aynı şekilde bazen ahlaki bir şiirin bir insanın varlık derinliklerine b&uuml;y&uuml;k ve &ccedil;ok muhtevalı bir kitabın sızamayacağı kadar sızdığını ve etkilediğini kim ink&acirc;r edebilir. Evet, Hz Peygamberden nakledilen meşhur bir hadiste ş&ouml;yle buyrulmuştur:</p>\r\n\r\n<p>\r\n	&nbsp;&rdquo;ان من الشعر لحکمة، و ان من البیان لسحرا&rdquo; Bazı şiirler hikmettir ve s&ouml;zlerin bazıları da sihirdir.[3] Bazen şiirler &ccedil;ığır a&ccedil;maktadır. Bazen şairane vezin kelimeler d&uuml;şmanın kalbinde kılıcın kesiciliği ve okun etkisini g&ouml;sterir. Nitekim Hz Peygamberden nakledilen bir hadiste bu şiirler hakkında ş&ouml;yle buyrulmuştur: Muhammed&rsquo;in canının elinde olduğu kimseye yemin olsun ki bu şiirlerle sanki onlara ok fırlatmaktasınız.[4]&nbsp; Hz Peygamber bunu d&uuml;şmanın hicivli şiirler ile M&uuml;sl&uuml;manların psikolojisini zayıflatmak i&ccedil;in &ccedil;abaladığı sırada s&ouml;ylemiştir. Hz Peygamber bu esnada onları yermek ve m&uuml;minlerin psikolojisini takviye etmek i&ccedil;in şiir s&ouml;ylemeyi emretmiştir. Hz Peygamber İslam&rsquo;ı savunan şairlerin biri hakkında ş&ouml;yle buyurmuştur: Onları hicvet, Cebrail seninledir.[5]</p>\r\n\r\n<p>\r\n	&Ouml;zellikle m&uuml;min bir şair olan Ka&rsquo;ab bin Malik İslam&rsquo;ı savunmak i&ccedil;in şiir s&ouml;ylediği esnada Hz Peygamber&rsquo;den Ey Resulallah şiir hakkında bu yerici ayetler nazil olmuştur ne yapmalıyım diye sorduğunda, Hz Peygamber m&uuml;min canı, kılıcı ve diliyle cihat eder[6] diye buyurmuştur.&nbsp; Ehlibeyt İmamlarından da hedefli şiir ve şairler hakkında bir&ccedil;ok niteleme ve onlar hakkında dua nakledilmiş ve kendileri tarafından onlara hediyeler verilmiştir. Eğer onların t&uuml;m&uuml;n&uuml; nakledecek olursak s&ouml;z uzayacaktır. Ama maalesef tarih boyunca bir grup bu b&uuml;y&uuml;k sanatı ve yaratılışın en g&uuml;zel yansıması olan melekuti zarif zevki kirletmiş ve g&ouml;ğ&uuml;n zirvesinden maddeciliğin en alt tabakasına indirgemiştir. Onlar en g&uuml;zel şiir en yalan olanıdır deyimini yaratacak kadar yalan s&ouml;ylemiştir. Bazen şiiri zalim ve diktat&ouml;rlerin hizmetine adamış ve az bir &uuml;cret karşılığında bir&ccedil;ok dalkavukluk ve yağcılıkta bulunmuşlardır ve bazen de ayyaşlık, şarap, rezillik ve r&uuml;svalığın nitelemesinde o kadar ileriye gitmişlerdir ki kalem onları belirtmekten utan&ccedil; duymaktadır. Bazen de şiirleri ile savaş ateşini tutuşturmuş ve insanları yağma ve katliam yapmak i&ccedil;in birbirinin canına d&uuml;ş&uuml;rm&uuml;ş ve yery&uuml;z&uuml;n&uuml; g&uuml;nahsızların kanıyla boyamışlardır. Ama bunun karşısında zalime hara&ccedil; vermeyen, bu melekuti sanatı insanların &ouml;zg&uuml;rl&uuml;ğ&uuml; i&ccedil;in ve temizlik ve takva yolunda ve yağmacılar, hırsızlar ve diktat&ouml;rler ile m&uuml;cadele etme doğrultusunda kullanan imanlı ve gayeli şairler de olagelmiş ve &ouml;v&uuml;nmeyi hak etmişlerdir. Onlar bazen hakkı savunmak i&ccedil;in s&ouml;yledikleri her beyit ile cennetten kendileri i&ccedil;in bir ev almışlardır[7] ve bazen de &Uuml;meyye oğulları ve Abbasiler gibi zalim h&acirc;kimlerin nefesleri kestiği zorba d&ouml;nemlerde &ldquo;Medaris-i ayat&rdquo; kasidesi gibi kasideler s&ouml;yleyerek kalpleri aydınlatmış ve yalan ve sahte perdeleri par&ccedil;alamışlardır. Sanki kutsal ruh bu şiirleri onların dillerine aktarmıştır. Bazen de aşağılanmış hissine kapılan zul&uuml;m g&ouml;rm&uuml;ş halkaları hareketlendirmek i&ccedil;in şiir s&ouml;ylemiş ve hareket, yiğitlik ve heyecan yaratmışlardır. Kur&rsquo;an onlar hakkında ş&ouml;yle buyurmaktadır:</p>\r\n\r\n<p>\r\n	&nbsp;&rdquo;إِلَّا الَّذِینَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ وَ ذَکَرُوا اللَّهَ کَثِیراً وَ انْتَصَرُوا مِنْ بَعْدِ ما ظُلِمُوا. &ldquo;</p>\r\n\r\n<p>\r\n	Enteresan olan şudur, bu gruptaki şairler bazen bir takım ebedi eserler geride bırakmış ve İslam dininin b&uuml;y&uuml;k &ouml;nderleri de bazı nakillere g&ouml;re onların şiirlerini korumayı halka tavsiye etmişlerdir. Nitekim &ldquo;Abdi&rsquo;nin&rdquo; şiirleri hakkında İmam Sadık&rsquo;tan (a.s) ş&ouml;yle nakledilmiştir: Evlatlarınıza Abdi&rsquo;nin şiirlerini &ouml;ğretin zira o Allah&rsquo;ın dini &uuml;zerinedir.[8] Bu konuyu Abdi&rsquo;nin hilafet ve Hz Peygamberin halifesi hakkında s&ouml;ylediği meşhur s&ouml;zlerinden birisini belirterek sonlandırıyoruz:</p>\r\n\r\n<p>\r\n	Onlar, Allah Resul&uuml; kendinden sonra hi&ccedil; kimseyi imam olarak se&ccedil;memiştir, ama biz se&ccedil;eceğiz dediler.</p>\r\n\r\n<p>\r\n	Biz bir imam se&ccedil;eceğiz ve eğer o hidayet &uuml;zerine olacak olursa ona itaat edecek ve eğer sapacak olursa onu doğrultacağız!</p>\r\n\r\n<p>\r\n	Biz onlara s&ouml;yledik ki siz bu durumda kendi imamınızsınız. Siz yolunuzu kaybetmişsiniz oysaki biz yolumuzu kaybetmedik.</p>\r\n\r\n<p>\r\n	Biz Rabbimizin Ğadir Hum&rsquo;da se&ccedil;tiğini tercih ettik ve ondan hi&ccedil;bir şekilde sapmayacak ve ayrılmayacağız.</p>\r\n\r\n<p>\r\n	Biz ilahi şeffaf nur &uuml;zereyiz. Ey Allah&rsquo;ım nurumuzu artır ve ayaklarımızı sabit kıl.[9],[10]</p>\r\n\r\n<p>\r\n	Aynı şekilde Şehit Muhammed Sadık Sadr fıkhın bakışında şiir ve şairlik hakkında detaylı a&ccedil;ıklamalarda bulunmuştur ve daha fazla bilgi edinmek i&ccedil;in oraya m&uuml;racaat edebilirsiniz.[11] Eminu&rsquo;l İslam Şeyh Tabersi &ldquo;El- Adabu&rsquo;d Diniye Li&rsquo;l Hazaneti&rsquo;l Muiniyye&rdquo; kitabında İmam Rıza&rsquo;dan bir rivayet naklettikten sonra ş&ouml;yle demektedir: &Ouml;zetle belirtilen t&uuml;m hususlardan istifade edildiği &uuml;zere mukaddes ve saygın zaman ve mek&acirc;nlarda şiir s&ouml;ylemek mekruhtur.[12] Ve bu hususta var olan sert rivayetler takiye esaslıdır. Konuyu g&uuml;zel bir şekilde bağlamak i&ccedil;in İmam Sadık&rsquo;tan (a.s) şu rivayeti aktarıyoruz: Şimdiye dek bizim hakkımızda şiir s&ouml;yleyip de kutsal ruh tarafından teyit edilmemiş kimse yoktur.[13]</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Şuara Suresi, 224. ayet, ve sapmışlar şairlerin peşinden gidiyor.</p>\r\n\r\n<p>\r\n	[2] İbni Ebi&rsquo;l Hadid, Şerhi Nehc&uuml;&rsquo;l Belağa, c: 20, s: 461.</p>\r\n\r\n<p>\r\n	[3] Bu hadisi Ehli S&uuml;nnet ve Şii &acirc;limleri de i&ccedil;ine alan bir&ccedil;ok İslam alimi kendi kitaplarında nakletmiştir. (El- Kadir c: 2, s: 9 kitabına m&uuml;racaat edebilirsiniz.)</p>\r\n\r\n<p>\r\n	[4] M&uuml;snedi Ahmed, c: 3, s: 460.</p>\r\n\r\n<p>\r\n	[5] M&uuml;snedi Ahmed, c: 4, s: 299.</p>\r\n\r\n<p>\r\n	[6] Tefsiri Kurtubi, c: 7, s: 4869.</p>\r\n\r\n<p>\r\n	[7] İmam sadık (a.s) ş&ouml;yle buyurmuştur: &ldquo;Her kim bizim hakkımızda şiir s&ouml;ylerse, Allah onun i&ccedil;in cennette bir ev inşa eder.&rdquo;</p>\r\n\r\n<p>\r\n	&nbsp;(El- Kadir, c: 2, s: 3)</p>\r\n\r\n<p>\r\n	[8] Nuru&rsquo;s Sakaleyn, c: 4, s: 71.</p>\r\n\r\n<p>\r\n	[9] Kummi, Abbas, El- Kunye ve&rsquo;l Elkab, c: 2, s: 455.</p>\r\n\r\n<p>\r\n	[10] Mekarim Şirazi, Nasır, Tefsiri Numune, c: 15, s: 382 &ndash; 386.</p>\r\n\r\n<p>\r\n	[11] Ma Verau&rsquo;l Fıkıh, c: 10, s: 93.</p>\r\n\r\n<p>\r\n	[12] Bahrani, Yusuf bin Ahmet bin İbrahim, El &ndash;Hadaigu&rsquo;n Nazireti fi Ahkami&rsquo;l İtreti&rsquo;t Tahireti, c: 13, s: 164, Naşir M&uuml;essesetu&rsquo;n Neşri&rsquo;l İslami vabeste bi Camiayı M&uuml;derrisin, &ccedil;apı evvel, Kum, 1405 h.k.</p>\r\n\r\n<p>\r\n	[13] Şeyh Saduk, Uyunu Ahbaru&rsquo;r Rıza (a.s), c. 1, s: 7, Naşir: Neşri cihan, Tahran, &ccedil;apı evvel, 1378 h.ş.</p>\r\n','Bazıları İslam&rsquo;ın şiir ve şiir s&ouml;ylemeyle bağdaşmadığını sanmaktadır. Oysaki bu bir vehimden ibarettir. Ş&uuml;phesiz şiir zevki ve şiir s&ouml;yleme sanatı insan varlığının t&uuml;m sermayeleri gibi doğru bir yolda kullanıldığı ve olumlu ve yapıcı bir şekilde istifade edildiği takdirde değerlidir. Ama inan&ccedil; ve toplum ahlakının temellerini viran etmek i&ccedil;in tahrip edici bir vesile olarak kullanılır ve fesat ve kayıtsızlığa teşvik etmek i&ccedil;in istifade edilirse veya insanları nihilizme, hi&ccedil;liğe ve hayalciliğe y&ouml;nlendirir veyahut muhtevasız salt bir meşguliyet olarak telakki edilirse değersiz ve hatta zararlı olacaktır. O halde şiir bir vesiledir ve onu değerlendirme &ouml;l&ccedil;&uuml;s&uuml;, şiirin kullanıldığı yolda hangi hedefi g&uuml;tmesidir. Maalesef d&uuml;nya ulus ve halklarının edebiyatları tarihi boyunca şiirden bir&ccedil;ok k&ouml;t&uuml; istifadede bulunulmuştur ve bu ilahi zarif zevk kirli muhitlerde &ouml;ylesine k&ouml;t&uuml; bir duruma d&uuml;ş&uuml;r&uuml;lm&uuml;şt&uuml;r ki bazen bozgunculuk ve tahribin en etkili aracına d&ouml;n&uuml;şm&uuml;şt&uuml;r. &Ouml;zellikle Arap kavminin d&uuml;ş&uuml;nsel ve ahlaki olarak sapma d&ouml;nemi olan cahiliye &ccedil;ağında şiir, şarap ve yağma her zaman yan yana kullanıla gelmiştir! Ama yapıcı ve gayeli şiirlerin tarih boyunca bir&ccedil;ok yiğitlik yarattığı ve bazen bir kavim ve milleti hunhar ve zalim d&uuml;şmanlar karşısında seferber ettiği ve bu vesileyle onları pervasız bir şekilde d&uuml;şmana y&ouml;nelttiği ve d&uuml;şmanı alt ettirdiği ger&ccedil;eğini kim ink&acirc;r edebilir. Ehlibeyt imamlarından da gayeli şiir ve şairler hakkında bir&ccedil;ok niteleme ve de onlar hakkında dua ve kendilerine verilmiş hediyeler nakledilmiştir. Eğer onları nakledersek s&ouml;z uzayacaktır. İmam Sadık (a.s) ş&ouml;yle buyurmuştur: Bu g&uuml;ne dek bizim hakkımızda şiir s&ouml;yleyip de kutsal ruh tarafından teyit edilmemiş hi&ccedil; kimse yoktur.','&nbsp;Bazıları İslam&rsquo;ın şiir ve şairlik ile uyuşmadığını sanmaktadır. Bu sanı, &ldquo;وَ الشُّعَراءُ یَتَّبِعُهُمُ الْغاوُون&rdquo;[1] ayetinden kaynaklanmaktadır. Oysaki b&ouml;yle bir sanı vehimden başka bir şey değildir; zira ayet t&uuml;m şiir t&uuml;rlerini yerme maksadını g&uuml;tmemektedir. Sadece &ouml;zel bir t&uuml;r şiiri yermektedir. Bu y&uuml;zden bilginlerimizin şiir hakkında detaylı a&ccedil;ıklamalarda bulunduğunu g&ouml;rmekteyiz. Bu c&uuml;mleden olmak &uuml;zere Tefsir-i Numune&rsquo;de ş&ouml;yle belirtilmiştir:\r\n\r\n\r\n	İslam&rsquo;da Şiir ve Şairlik\r\n\r\n\r\n	Kuşkusuz şiir zevki ve şairlik sanatı insan varlığının t&uuml;m sermayeleri gibi doğru bir yolda kullanıldığında ve olumlu ve yapıcı olarak kendisinden istifade edildiğinde değerlidir. Ama inan&ccedil; ve toplum ahlakının temellerini viran etmek i&ccedil;in yıkıcı bir vesile olarak kullanılır ve de bozgunculuk ve kayıtsızlığa teşvik etmek amacıyla kullanıldığında veya insanları nihilizm, hi&ccedil;lik ve hayalciliğe y&ouml;neltirse veyahut salt muhtevasız bir meşguliyet olarak telakki edildiğinde değersiz ve hatta zararlı olacaktır.&nbsp; Bu c&uuml;mleyle yukarıdaki ayet perspektifinden şairlik iyi midir k&ouml;t&uuml; m&uuml;d&uuml;r,&nbsp; &ccedil;irkin midir g&uuml;zel midir, İslam şiire izin vermekte midir veya vermemekte midir sorusunun cevabı aydınlanmış olmaktadır. Bu s&ouml;zdeki cevap bu hususta İslam&rsquo;ın değerlendirmesinin hedefler, cihetler ve neticeler &uuml;zerine olduğunu yansıtmaktadır. M&uuml;minlerin &ouml;nderi Ali (a.s), M&uuml;barek Ramazan ayının bir gecesinde iftar esnasında bir grup yareni şiir ve şairlerden s&ouml;z edince onları muhatap almış ve ş&ouml;yle buyurmuştur:&nbsp; Biliniz ki sizin işinizin &ouml;l&ccedil;&uuml;s&uuml; dindir ve sizi koruyan şey takvadır. Sizin s&uuml;s&uuml;n&uuml;z edep ve haysiyetinizin sağlam kaleleri de ilim ve tevazudur.[2] Bu, şiirin bir vesile olduğuna ve onun &ouml;l&ccedil;&uuml;s&uuml;n&uuml;n de hangi yolda kullanılıp neyi hedeflediğine işaret etmektedir.&nbsp; Ama maalesef d&uuml;nya halk ve milletlerinin edebiyatları tarihi boyunca şiirden bir&ccedil;ok k&ouml;t&uuml; istifadede bulunulmuştur ve bu ilahi zarif zevk, kirli muhitlerde &ouml;ylesine k&ouml;t&uuml; bir duruma d&uuml;ş&uuml;r&uuml;lm&uuml;şt&uuml;r ki bazen bozgunculuk ve tahribatın en etkili aracı haline d&ouml;n&uuml;şm&uuml;şt&uuml;r. &Ouml;zellikle Arap kavminin d&uuml;ş&uuml;nsel ve ahlaki sapma d&ouml;nemi olan cahili &ccedil;ağda şiir, şarap ve yağma her zaman beraber kullanılmıştır! Ama tarih boyunca yapıcı ve gayeli şiirlerin bir&ccedil;ok yiğitlikler yarattığını, bazen bir kavim ve milleti hunhar ve zalim d&uuml;şmanlar karşısında seferber ettiğini ve bu vesileyle pervasız bir şekilde onların d&uuml;şman saflarına saldırdığını ve d&uuml;şmanı alt ettiği ger&ccedil;eğini kim ink&acirc;r edebilir. İslam devriminin gelişmesine tanıklık ve şahitlik ettiğimiz d&ouml;nemlerde vezin şiirlerin ve şiir kalıbına d&ouml;k&uuml;lm&uuml;ş sloganların ne t&uuml;r bir hareketlilik, heyecan ve aksiyon yarattığını ve nasıl damarlardaki kanları kaynattığını, insan saflarını nasıl kabarttığını ve bu kısa ve sade ama yiğitlik ve heyecanlandırıcı şiirlerin d&uuml;şmanı nasıl titrettiği ve saraylarının temellerini sallandırdığını g&ouml;rd&uuml;k. Aynı şekilde bazen ahlaki bir şiirin bir insanın varlık derinliklerine b&uuml;y&uuml;k ve &ccedil;ok muhtevalı bir kitabın sızamayacağı kadar sızdığını ve etkilediğini kim ink&acirc;r edebilir. Evet, Hz Peygamberden nakledilen meşhur bir hadiste ş&ouml;yle buyrulmuştur:\r\n\r\n\r\n	&nbsp;&rdquo;ان من الشعر لحکمة، و ان من البیان لسحرا&rdquo; Bazı şiirler hikmettir ve s&ouml;zlerin bazıları da sihirdir.[3] Bazen şiirler &ccedil;ığır a&ccedil;maktadır. Bazen şairane vezin kelimeler d&uuml;şmanın kalbinde kılıcın kesiciliği ve okun etkisini g&ouml;sterir. Nitekim Hz Peygamberden nakledilen bir hadiste bu şiirler hakkında ş&ouml;yle buyrulmuştur: Muhammed&rsquo;in canının elinde olduğu kimseye yemin olsun ki bu şiirlerle sanki onlara ok fırlatmaktasınız.[4]&nbsp; Hz Peygamber bunu d&uuml;şmanın hicivli şiirler ile M&uuml;sl&uuml;manların psikolojisini zayıflatmak i&ccedil;in &ccedil;abaladığı sırada s&ouml;ylemiştir. Hz Peygamber bu esnada onları yermek ve m&uuml;minlerin psikolojisini takviye etmek i&ccedil;in şiir s&ouml;ylemeyi emretmiştir. Hz Peygamber İslam&rsquo;ı savunan şairlerin biri hakkında ş&ouml;yle buyurmuştur: Onları hicvet, Cebrail seninledir.[5]\r\n\r\n\r\n	&Ouml;zellikle m&uuml;min bir şair olan Ka&rsquo;ab bin Malik İslam&rsquo;ı savunmak i&ccedil;in şiir s&ouml;ylediği esnada Hz Peygamber&rsquo;den Ey Resulallah şiir hakkında bu yerici ayetler nazil olmuştur ne yapmalıyım diye sorduğunda, Hz Peygamber m&uuml;min canı, kılıcı ve diliyle cihat eder[6] diye buyurmuştur.&nbsp; Ehlibeyt İmamlarından da hedefli şiir ve şairler hakkında bir&ccedil;ok niteleme ve onlar hakkında dua nakledilmiş ve kendileri tarafından onlara hediyeler verilmiştir. Eğer onların t&uuml;m&uuml;n&uuml; nakledecek olursak s&ouml;z uzayacaktır. Ama maalesef tarih boyunca bir grup bu b&uuml;y&uuml;k sanatı ve yaratılışın en g&uuml;zel yansıması olan melekuti zarif zevki kirletmiş ve g&ouml;ğ&uuml;n zirvesinden maddeciliğin en alt tabakasına indirgemiştir. Onlar en g&uuml;zel şiir en yalan olanıdır deyimini yaratacak kadar yalan s&ouml;ylemiştir. Bazen şiiri zalim ve diktat&ouml;rlerin hizmetine adamış ve az bir &uuml;cret karşılığında bir&ccedil;ok dalkavukluk ve yağcılıkta bulunmuşlardır ve bazen de ayyaşlık, şarap, rezillik ve r&uuml;svalığın nitelemesinde o kadar ileriye gitmişlerdir ki kalem onları belirtmekten utan&ccedil; duymaktadır. Bazen de şiirleri ile savaş ateşini tutuşturmuş ve insanları yağma ve katliam yapmak i&ccedil;in birbirinin canına d&uuml;ş&uuml;rm&uuml;ş ve yery&uuml;z&uuml;n&uuml; g&uuml;nahsızların kanıyla boyamışlardır. Ama bunun karşısında zalime hara&ccedil; vermeyen, bu melekuti sanatı insanların &ouml;zg&uuml;rl&uuml;ğ&uuml; i&ccedil;in ve temizlik ve takva yolunda ve yağmacılar, hırsızlar ve diktat&ouml;rler ile m&uuml;cadele etme doğrultusunda kullanan imanlı ve gayeli şairler de olagelmiş ve &ouml;v&uuml;nmeyi hak etmişlerdir. Onlar bazen hakkı savunmak i&ccedil;in s&ouml;yledikleri her beyit ile cennetten kendileri i&ccedil;in bir ev almışlardır[7] ve bazen de &Uuml;meyye oğulları ve Abbasiler gibi zalim h&acirc;kimlerin nefesleri kestiği zorba d&ouml;nemlerde &ldquo;Medaris-i ayat&rdquo; kasidesi gibi kasideler s&ouml;yleyerek kalpleri aydınlatmış ve yalan ve sahte perdeleri par&ccedil;alamışlardır. Sanki kutsal ruh bu şiirleri onların dillerine aktarmıştır. Bazen de aşağılanmış hissine kapılan zul&uuml;m g&ouml;rm&uuml;ş halkaları hareketlendirmek i&ccedil;in şiir s&ouml;ylemiş ve hareket, yiğitlik ve heyecan yaratmışlardır. Kur&rsquo;an onlar hakkında ş&ouml;yle buyurmaktadır:\r\n\r\n\r\n	&nbsp;&rdquo;إِلَّا الَّذِینَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ وَ ذَکَرُوا اللَّهَ کَثِیراً وَ انْتَصَرُوا مِنْ بَعْدِ ما ظُلِمُوا. &ldquo;\r\n\r\n\r\n	Enteresan olan şudur, bu gruptaki şairler bazen bir takım ebedi eserler geride bırakmış ve İslam dininin b&uuml;y&uuml;k &ouml;nderleri de bazı nakillere g&ouml;re onların şiirlerini korumayı halka tavsiye etmişlerdir. Nitekim &ldquo;Abdi&rsquo;nin&rdquo; şiirleri hakkında İmam Sadık&rsquo;tan (a.s) ş&ouml;yle nakledilmiştir: Evlatlarınıza Abdi&rsquo;nin şiirlerini &ouml;ğretin zira o Allah&rsquo;ın dini &uuml;zerinedir.[8] Bu konuyu Abdi&rsquo;nin hilafet ve Hz Peygamberin halifesi hakkında s&ouml;ylediği meşhur s&ouml;zlerinden birisini belirterek sonlandırıyoruz:\r\n\r\n\r\n	Onlar, Allah Resul&uuml; kendinden sonra hi&ccedil; kimseyi imam olarak se&ccedil;memiştir, ama biz se&ccedil;eceğiz dediler.\r\n\r\n\r\n	Biz bir imam se&ccedil;eceğiz ve eğer o hidayet &uuml;zerine olacak olursa ona itaat edecek ve eğer sapacak olursa onu doğrultacağız!\r\n\r\n\r\n	Biz onlara s&ouml;yledik ki siz bu durumda kendi imamınızsınız. Siz yolunuzu kaybetmişsiniz oysaki biz yolumuzu kaybetmedik.\r\n\r\n\r\n	Biz Rabbimizin Ğadir Hum&rsquo;da se&ccedil;tiğini tercih ettik ve ondan hi&ccedil;bir şekilde sapmayacak ve ayrılmayacağız.\r\n\r\n\r\n	Biz ilahi şeffaf nur &uuml;zereyiz. Ey Allah&rsquo;ım nurumuzu artır ve ayaklarımızı sabit kıl.[9],[10]\r\n\r\n\r\n	Aynı şekilde Şehit Muhammed Sadık Sadr fıkhın bakışında şiir ve şairlik hakkında detaylı a&ccedil;ıklamalarda bulunmuştur ve daha fazla bilgi edinmek i&ccedil;in oraya m&uuml;racaat edebilirsiniz.[11] Eminu&rsquo;l İslam Şeyh Tabersi &ldquo;El- Adabu&rsquo;d Diniye Li&rsquo;l Hazaneti&rsquo;l Muiniyye&rdquo; kitabında İmam Rıza&rsquo;dan bir rivayet naklettikten sonra ş&ouml;yle demektedir: &Ouml;zetle belirtilen t&uuml;m hususlardan istifade edildiği &uuml;zere mukaddes ve saygın zaman ve mek&acirc;nlarda şiir s&ouml;ylemek mekruhtur.[12] Ve bu hususta var olan sert rivayetler takiye esaslıdır. Konuyu g&uuml;zel bir şekilde bağlamak i&ccedil;in İmam Sadık&rsquo;tan (a.s) şu rivayeti aktarıyoruz: Şimdiye dek bizim hakkımızda şiir s&ouml;yleyip de kutsal ruh tarafından teyit edilmemiş kimse yoktur.[13]\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Şuara Suresi, 224. ayet, ve sapmışlar şairlerin peşinden gidiyor.\r\n\r\n\r\n	[2] İbni Ebi&rsquo;l Hadid, Şerhi Nehc&uuml;&rsquo;l Belağa, c: 20, s: 461.\r\n\r\n\r\n	[3] Bu hadisi Ehli S&uuml;nnet ve Şii &acirc;limleri de i&ccedil;ine alan bir&ccedil;ok İslam alimi kendi kitaplarında nakletmiştir. (El- Kadir c: 2, s: 9 kitabına m&uuml;racaat edebilirsiniz.)\r\n\r\n\r\n	[4] M&uuml;snedi Ahmed, c: 3, s: 460.\r\n\r\n\r\n	[5] M&uuml;snedi Ahmed, c: 4, s: 299.\r\n\r\n\r\n	[6] Tefsiri Kurtubi, c: 7, s: 4869.\r\n\r\n\r\n	[7] İmam sadık (a.s) ş&ouml;yle buyurmuştur: &ldquo;Her kim bizim hakkımızda şiir s&ouml;ylerse, Allah onun i&ccedil;in cennette bir ev inşa eder.&rdquo;\r\n\r\n\r\n	&nbsp;(El- Kadir, c: 2, s: 3)\r\n\r\n\r\n	[8] Nuru&rsquo;s Sakaleyn, c: 4, s: 71.\r\n\r\n\r\n	[9] Kummi, Abbas, El- Kunye ve&rsquo;l Elkab, c: 2, s: 455.\r\n\r\n\r\n	[10] Mekarim Şirazi, Nasır, Tefsiri Numune, c: 15, s: 382 &ndash; 386.\r\n\r\n\r\n	[11] Ma Verau&rsquo;l Fıkıh, c: 10, s: 93.\r\n\r\n\r\n	[12] Bahrani, Yusuf bin Ahmet bin İbrahim, El &ndash;Hadaigu&rsquo;n Nazireti fi Ahkami&rsquo;l İtreti&rsquo;t Tahireti, c: 13, s: 164, Naşir M&uuml;essesetu&rsquo;n Neşri&rsquo;l İslami vabeste bi Camiayı M&uuml;derrisin, &ccedil;apı evvel, Kum, 1405 h.k.\r\n\r\n\r\n	[13] Şeyh Saduk, Uyunu Ahbaru&rsquo;r Rıza (a.s), c. 1, s: 7, Naşir: Neşri cihan, Tahran, &ccedil;apı evvel, 1378 h.ş.'),(312,'tr309','<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	<strong>Hz Ayetullah Uzma Sistani&rsquo;nin (&ouml;mr&uuml; uzun olsun) b&uuml;rosu:</strong> İlk iş g&uuml;n&uuml;, onun yılbaşıdır ve her yıl o g&uuml;nde kalmış her şeyin humusunu &ouml;demelidir; ister nakit para olsun ister azık gibi kalmış kullanılabilecek maddeler olsun ve ister yıl boyunca istifade edilmemiş eşya, elbise ve benzeri şeyler olsun durum değişmez. Humusunu vermediği ge&ccedil;miş yıllar hakkında da bu muhasebeyi yapmalıdır. &Ccedil;&uuml;nk&uuml; yılbaşında kalmış olan ve humusunu vermeden kullandığı şeylerin humusu kendinin boynuna bor&ccedil;tur. Eğer boynuna bor&ccedil; olan humus miktarı hakkında ş&uuml;phe duyuyorsa bilinen miktarını &ouml;demelidir. &nbsp;Elbette tedrici olarak ş&uuml;phe duyduğu miktar bağlamında farz ihtiyat gereği taklit merciinin vekili ile anlaşmalıdır; ş&ouml;yle ki eğer humusun farz ihtimali %50 d&uuml;zeyinde olursa onun humusunun yarı meblağını &ouml;demelidir. Ama ev, eşyalar, araba ve diğer yaşam ara&ccedil;larını eğer yıl i&ccedil;indeki geliri ile satın almış ve istifade etmişse bunların humusu yoktur.&nbsp;&nbsp;</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	<strong>Hz Ayetullah Uzma Mekarim Şirazi&rsquo;nin (&ouml;mr&uuml; uzun olsun) b&uuml;rosu:</strong> İ&ccedil;inde oturulan ev, evin eşya ve gere&ccedil;leri ve eğer varsa arabanın humusunu sizden d&uuml;şt&uuml;k. Diğer mal ve varlıklarınızı muhasebe edin, onlarla ilgili bor&ccedil;larınızı belirleyin ve kalan humusunuzu peşin veya tedrici olarak yollayınız.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	&nbsp;</p>\r\n','','Hz Ayetullah Uzma Sistani&rsquo;nin (&ouml;mr&uuml; uzun olsun) b&uuml;rosu: İlk iş g&uuml;n&uuml;, onun yılbaşıdır ve her yıl o g&uuml;nde kalmış her şeyin humusunu &ouml;demelidir; ister nakit para olsun ister azık gibi kalmış kullanılabilecek maddeler olsun ve ister yıl boyunca istifade edilmemiş eşya, elbise ve benzeri şeyler olsun durum değişmez. Humusunu vermediği ge&ccedil;miş yıllar hakkında da bu muhasebeyi yapmalıdır. &Ccedil;&uuml;nk&uuml; yılbaşında kalmış olan ve humusunu vermeden kullandığı şeylerin humusu kendinin boynuna bor&ccedil;tur. Eğer boynuna bor&ccedil; olan humus miktarı hakkında ş&uuml;phe duyuyorsa bilinen miktarını &ouml;demelidir. &nbsp;Elbette tedrici olarak ş&uuml;phe duyduğu miktar bağlamında farz ihtiyat gereği taklit merciinin vekili ile anlaşmalıdır; ş&ouml;yle ki eğer humusun farz ihtimali %50 d&uuml;zeyinde olursa onun humusunun yarı meblağını &ouml;demelidir. Ama ev, eşyalar, araba ve diğer yaşam ara&ccedil;larını eğer yıl i&ccedil;indeki geliri ile satın almış ve istifade etmişse bunların humusu yoktur.&nbsp;&nbsp;\r\n\r\n\r\n	Hz Ayetullah Uzma Mekarim Şirazi&rsquo;nin (&ouml;mr&uuml; uzun olsun) b&uuml;rosu: İ&ccedil;inde oturulan ev, evin eşya ve gere&ccedil;leri ve eğer varsa arabanın humusunu sizden d&uuml;şt&uuml;k. Diğer mal ve varlıklarınızı muhasebe edin, onlarla ilgili bor&ccedil;larınızı belirleyin ve kalan humusunuzu peşin veya tedrici olarak yollayınız.\r\n\r\n\r\n	&nbsp;',''),(2197,'tr2242','<p>\r\n	İn Antalya dont lives any şhia&nbsp;</p>\r\n','','İn Antalya dont lives any şhia&nbsp;',''),(2198,'tr2241','<p>\r\n	saygıdeğer kardeşim, ehlibeyt ekolunda muharrem ayının ilk sekiz g&uuml;n&uuml;nde oru&ccedil; tutmak m&uuml;stahaptır yanı tutulması &ouml;nerilmiş ve teşvik edilmiştir. ama muharrem ayının dokuzuncu ve &ouml;zellikle de onuncu g&uuml;nnde ise oru&ccedil; tutmak mekruh kabul edilmiştir&nbsp;&ccedil;&uuml;nk&uuml; &nbsp;emevi taraftarları &ouml;zellikle bu iki g&uuml;nde oru&ccedil; tutmayı kendileri i&ccedil;in bir g&ouml;rev addetmişlerdir. nedeni ise muharrem ayının dokuzuncu g&uuml;n&uuml;nde artık b&uuml;t&uuml;n yolların imam h&uuml;seyin i&ccedil;in kesilmesi, onuncu g&uuml;n&uuml;nde ise yezidin imam h&uuml;seyini şehit ettirerek galip gelmesi ha&uuml;sebiylle ş&uuml;k&uuml;r orucu tutmak istemişlerdir ve bunu kendileri i&ccedil;in bu nedenle adete bir g&ouml;rev addetmişlerdir. buna karşılık ehlibeyt imamları kendi şialarına onlara benzememek i&ccedil;in bu iki g&uuml;nde oru&ccedil; tutmamalarını bunun yerine yas tutarak pek fazla bir şey yeyip i&ccedil;mamaları ve ehlibeytin bu g&uuml;nlerde kerbelada a&ccedil; ve susuz kaldıkları i&ccedil;in m&uuml;mk&uuml;n olduğu kadar fazla yemek ve i&ccedil;mekten uzak durarak yaslı bir ailede yenecek ve i&ccedil;ilecek basıt yiyecek ve i&ccedil;e&ccedil;ekle yetinmelerini ve bunun yerine yas tutup ehlibeytin mazlumiyeti i&ccedil;in g&ouml;z yaşı d&ouml;kmelerini emretmişlerdir. bu y&uuml;zden bilgili ehlibeyt şiası bu iki g&uuml;nde oru&ccedil; tutmaz bunun yerine yukarıda anlatıldığı şekilde imam h&uuml;seyin ve ailesi i&ccedil;in yas tutarlar.&nbsp;</p>\r\n\r\n<p>\r\n	muharrem orucu esnasında sahura kalkmak konusuna gelince bunun mahzuru yoktur. isterse insan sahura kalkar isterse de kalkmaz. bu konuda se&ccedil;enek kişinin kendisine kalmıştır.&nbsp;</p>\r\n\r\n<p>\r\n	velhasıl aziz kardeşim, ehlis&uuml;nnet &ouml;zellikle aşura g&uuml;n&uuml;n bayramn şenliği şeklinde ge&ccedil;mesini ve m&uuml;mk&uuml;n olduğu kadar da ş&uuml;k&uuml;r orucu ttumaya &ccedil;alışıyorlar. bir ehlibeyt taraftarına onlara benzemek yakışmaz. saygılarımla&nbsp;</p>\r\n','','saygıdeğer kardeşim, ehlibeyt ekolunda muharrem ayının ilk sekiz g&uuml;n&uuml;nde oru&ccedil; tutmak m&uuml;stahaptır yanı tutulması &ouml;nerilmiş ve teşvik edilmiştir. ama muharrem ayının dokuzuncu ve &ouml;zellikle de onuncu g&uuml;nnde ise oru&ccedil; tutmak mekruh kabul edilmiştir&nbsp;&ccedil;&uuml;nk&uuml; &nbsp;emevi taraftarları &ouml;zellikle bu iki g&uuml;nde oru&ccedil; tutmayı kendileri i&ccedil;in bir g&ouml;rev addetmişlerdir. nedeni ise muharrem ayının dokuzuncu g&uuml;n&uuml;nde artık b&uuml;t&uuml;n yolların imam h&uuml;seyin i&ccedil;in kesilmesi, onuncu g&uuml;n&uuml;nde ise yezidin imam h&uuml;seyini şehit ettirerek galip gelmesi ha&uuml;sebiylle ş&uuml;k&uuml;r orucu tutmak istemişlerdir ve bunu kendileri i&ccedil;in bu nedenle adete bir g&ouml;rev addetmişlerdir. buna karşılık ehlibeyt imamları kendi şialarına onlara benzememek i&ccedil;in bu iki g&uuml;nde oru&ccedil; tutmamalarını bunun yerine yas tutarak pek fazla bir şey yeyip i&ccedil;mamaları ve ehlibeytin bu g&uuml;nlerde kerbelada a&ccedil; ve susuz kaldıkları i&ccedil;in m&uuml;mk&uuml;n olduğu kadar fazla yemek ve i&ccedil;mekten uzak durarak yaslı bir ailede yenecek ve i&ccedil;ilecek basıt yiyecek ve i&ccedil;e&ccedil;ekle yetinmelerini ve bunun yerine yas tutup ehlibeytin mazlumiyeti i&ccedil;in g&ouml;z yaşı d&ouml;kmelerini emretmişlerdir. bu y&uuml;zden bilgili ehlibeyt şiası bu iki g&uuml;nde oru&ccedil; tutmaz bunun yerine yukarıda anlatıldığı şekilde imam h&uuml;seyin ve ailesi i&ccedil;in yas tutarlar.&nbsp;\r\n\r\n\r\n	muharrem orucu esnasında sahura kalkmak konusuna gelince bunun mahzuru yoktur. isterse insan sahura kalkar isterse de kalkmaz. bu konuda se&ccedil;enek kişinin kendisine kalmıştır.&nbsp;\r\n\r\n\r\n	velhasıl aziz kardeşim, ehlis&uuml;nnet &ouml;zellikle aşura g&uuml;n&uuml;n bayramn şenliği şeklinde ge&ccedil;mesini ve m&uuml;mk&uuml;n olduğu kadar da ş&uuml;k&uuml;r orucu ttumaya &ccedil;alışıyorlar. bir ehlibeyt taraftarına onlara benzemek yakışmaz. saygılarımla&nbsp;',''),(313,'tr308','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Allah&rsquo;ın tecellilerini kalbi olarak g&ouml;rmek, Allah&rsquo;ı g&ouml;rmenin doğru manasıdır ve bunun değişik dereceleri vardır. Her ne kadar bunun asıl derecesi fakat bu yolda ilerleyen şahsın fani olmasından sonra hasıl olsa da bunun aşağı mertebe ve dereceleri kalbi algılar eseriyle yolcu i&ccedil;in meydana gelir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;İslami inan&ccedil;lar ve Şiilikte kabul edilmiş g&ouml;rmenin Allah&rsquo;ı kalp g&ouml;z&uuml; ile ve imansal hakikatler ile g&ouml;rmek olduğunu biliyoruz, ama Allah&rsquo;ı bu şekilde g&ouml;rmek hakkında kelam, felsefe ve irfanda değişik g&ouml;r&uuml;şler bulunmaktadır. Doğal olarak Allah&rsquo;ı şuhud etmeye d&ouml;n&uuml;k bu makama ulaşma &uuml;zerine s&ouml;z s&ouml;ylendiği vakit, ameli irfanda onu incelemeliyiz. Kelam, felsefe veya hatta nazari irfanda bu hususta bulunabilecek en son şey, ya b&ouml;yle bir inancın caiz olup olmayacağı veya b&ouml;yle bir şeyin mefhumu hakkındaki t&uuml;mel ve akli konulardır. Kur&rsquo;an ve rivayetlerden bu hususta istifade edilecek şey, inananların k&acirc;firlerin aksine her zaman Allah ile g&ouml;r&uuml;şme ve onu g&ouml;rme &uuml;midi taşımalarıdır. Bazı inananlar bu d&uuml;nyada Allah ile g&ouml;r&uuml;şmekte ve bazıları ise kıyamette g&ouml;r&uuml;şmektedir. İrfanda da asıl olan nokta, Hz. Muhammed&rsquo;e (s.a.a) inanan bir şahsın bu d&uuml;nyada s&uuml;l&ucirc;kun zirvesine &ccedil;ıkıp Allah ile g&ouml;r&uuml;şme yapmasıdır. Nitekim Hz Peygamber bu makama ulaşmıştır. Bunun i&ccedil;in namazın m&uuml;minin miracı olduğu nakledilmiştir ve bildiğimiz gibi miracın gayesi likaullahtır (Allah ile g&ouml;r&uuml;şmek). Burada soru şudur: Seyr-i sul&ucirc;kun başında olan bir şahıs i&ccedil;in bu makama ulaşmanın bir yolu var mıdır? Yahut şahsın tecellinin tadını tadıp Allah&rsquo;a ulaşmak i&ccedil;in seyr-i sul&ucirc;kte bulunmasına neden teşkil edebilecek bu mertebenin bir derecesi var mıdır? Bu hususta Saduk&rsquo;un Tevhid&rsquo;inde bir rivayet nakledilmiştir. Bu rivayet d&uuml;ş&uuml;nd&uuml;r&uuml;c&uuml; olup hakkında değişik yorumlar yapılmıştır. Bu rivayeti aşağıda aktarıyoruz: Ebu Basir ş&ouml;yle demektedir: Hz İmam Sadık&rsquo;a (a.s) kıyamet g&uuml;n&uuml; m&uuml;minler Allah azze ve celleyi g&ouml;recek midir bunu bana haber ver diye s&ouml;yledim. İmam ş&ouml;yle buyurdu: Evet ve onlar kıyamet g&uuml;n&uuml;nden &ouml;nce de onu g&ouml;rm&uuml;şlerdir. Ben ne zaman diye sordum. İmam, Allah onlara ben sizin rabbiniz değil miyim diye sorduğunda ve onların da evet sen rabbimizsin diye buyurduğu anda. Sonra İmam Sadık (a.s) bir saat sustu ve sonra ş&ouml;yle buyurdu: M&uuml;minler d&uuml;nyada kıyametten &ouml;nce onu g&ouml;r&uuml;rler!... Sen halihazırda onu g&ouml;recek durumda değil misin...?! Ebu Basir ben İmama sana feda olayım o halde bu s&ouml;zleri sizden nakledebilir miyim diye sordum ve İmam hayır dedi ve ş&ouml;yle buyurdu: Hayır! Zira sen her ne zaman bu s&ouml;z&uuml; nakledersen bizim s&ouml;ylediğimiz şeylerin manasını bilmeyenler onu inkar eder ve bunun teşbih ve k&uuml;f&uuml;r olduğunu zannederler. Elbette kalp g&ouml;z&uuml; ile g&ouml;rmek g&ouml;zle g&ouml;rmek gibi değildir. Allah m&uuml;şebbehe ve ateistlerin nitelediklerinden m&uuml;nezzehtir.[1] Bu rivayet bazı ariflerin ve bu c&uuml;mleden olmak &uuml;zere Feyzi Kaşani&rsquo;nin s&ouml;zlerinde tecelli makamında Allah&rsquo;ı g&ouml;rmek olarak yorumlanmıştır. Bu rivayet ve benzerlerinin esrarı rahat bir şekilde kavranabilir ve a&ccedil;ıklanabilir değildir. Bununla birlikte ameli irfanda Allah&rsquo;ı kalp g&ouml;z&uuml; ile g&ouml;rmek hakkında bir takım ipu&ccedil;larına ulaşılabilir ve bu irfani bir hakikat olarak kabul edilebilir ve buna inanılıp tahakkuk etmesi i&ccedil;in &ccedil;alışılabilir. Allah&rsquo;ın tecellilerini kalbi olarak g&ouml;rmek, Allah&rsquo;ı g&ouml;rmenin doğru manasını ifade eder ve bunun değişik dereceleri vardır. Elbette bunun asıl mertebesi yolcu şahsın fenaya ermesinden sonra h&acirc;sıl olur. Nitekim Hz Musa (a.s) buna talip olmuştur. Ama bunun d&uuml;ş&uuml;k mertebe ve dereceleri kalbi algıların eseri ile yolcu i&ccedil;in meydana gelir. Bu c&uuml;mleden olmak &uuml;zere Hz Peygamber (s.a.a) ş&ouml;yle buyurmuştur: Her kim beni g&ouml;r&uuml;r ise, Hakkı g&ouml;rm&uuml;şt&uuml;r.[2] Yani Hz Peygamberin cemalini g&ouml;rmek uyanıkken veya r&uuml;yada ve m&uuml;kaşefe &acirc;leminde Muhammedi hakikatin cilvesi olarak Allah&rsquo;ın bir tecelli mertebesini ilahi ayetler aynasında g&ouml;rmek olarak sayılır. Bu cemal imamların cemalinde de g&ouml;r&uuml;lebilir; zira onlar Allah ile m&uuml;lakat etmek i&ccedil;in bir vesiledir. Bu y&uuml;zden Ali&rsquo;nin y&uuml;z&uuml;ne bakmak ibadettir[3] diye buyurmuşlardır. İslam irfanındaki aşk mektebi, tecellilerde Allah&rsquo;ı g&ouml;rme mektebidir. Hafız, Mevlana ve Attar&rsquo;ın şiirleri bu mektebin sır ve gizemleri ile doludur ve İran k&uuml;lt&uuml;r&uuml;nde bunlar bilinmektedir. Feyzi Kaşani&rsquo;nin g&ouml;r&uuml;ş&uuml;ne g&ouml;re Allah&rsquo;ın tecellisini herkes g&ouml;r&uuml;r, ama insanların faklılığı O&rsquo;nu tanıma ve O&rsquo;na inanmadadır. Burada Feyzi Kaşani&rsquo;nin Kelimat-i Meknune kitabından bir b&ouml;l&uuml;m&uuml; naklediyoruz. &ldquo;Elbette hakikatin k&uuml;nh&uuml;ne ermenin bir yolu bulunmamaktadır; &ccedil;&uuml;nk&uuml; O her şeyi kuşatandır ve hi&ccedil;bir şey O&rsquo;nu kuşatamaz. Ama isimlerin mazharlarındaki tecelli itibarıyla, O her varlıkta bir y&uuml;z taşır ve her aynaya bir cilvede bulunur. Nitekim Kur&rsquo;an&rsquo;da ş&ouml;yle buyurmaktadır: Her nereye d&ouml;nerseniz orası Allah&rsquo;ın y&uuml;z&uuml;d&uuml;r.[4] Ve rivayette ş&ouml;yle buyrulmaktadır: Hatta yerin en altına inseniz dahi Allah&rsquo;a inmiş sayılırsınız. Bundan dolayı bu anlamıyla g&ouml;rmek ve marifet elde etmek m&uuml;mk&uuml;nd&uuml;r. Hatta bu tecelli herkes i&ccedil;indir, lakin &ouml;zel şahsiyetler neyi g&ouml;rd&uuml;klerini bilir; bunun i&ccedil;in her neye baktıysam &ouml;ncesi, sonrası ve onunla birlikte Allah&rsquo;ı g&ouml;rd&uuml;m diye s&ouml;ylemektedirler. Ama halk neyi g&ouml;rd&uuml;ğ&uuml;n&uuml; bilmemektedir. Nitekim Kur&rsquo;an ş&ouml;yle buyurmaktadır: Bil ki onlar rableriyle g&ouml;r&uuml;şme hususunda kuşku taşırlar oysaki Allah her şeyi kuşatandır.[5]</p>\r\n\r\n<p>\r\n	Vuslat başarısına bir g&uuml;n ulaşacak mıyım diye sordum</p>\r\n\r\n<p>\r\n	İyi bak beklide ulaşmışsın dedi.[6]</p>\r\n\r\n<p>\r\n	İlahi tecellileri algılamak i&ccedil;in irfandaki genel buyruk, kalbi Allah&rsquo;a d&ouml;n&uuml;k, ink&acirc;r, nifak ve şirk kirlerinden tasfiye etmektir. Nitekim selim kalp, Allah&rsquo;tan başkasını barındırmayan ve sadece Allah&rsquo;ın bulunduğu kalptir. Allah&rsquo;ın kalpte bulunması, kalpte Allah&rsquo;ın tecellisinin şuhudu ve bu tecelliye yakin etmek manasını taşır. B&ouml;yle bir makam h&acirc;sıl olabilir ve buna ulaşmanın yolu da insanın kendinden ve sevdiklerinden ge&ccedil;mesidir. Ger&ccedil;ek manasıyla ameli irfanın bundan başka bir hedefi yoktur. G&uuml;nl&uuml;k hayatta pratik olarak sadece az bir grup insan b&ouml;yle bir işe azmetmektedir. Bununla birlikte bu t&uuml;m insanların &ouml;n&uuml;nde bulunan ve kıyamet g&uuml;n&uuml; onunla karşılaşacakları bir tercihtir:</p>\r\n\r\n<p>\r\n	&nbsp;[7]&ldquo;قَدْ خَسِرَ الَّذینَ کَذَّبُوا بِلِقاءِ اللَّهِ حَتَّى إِذا جاءَتْهُمُ السَّاعَةُ بَغْتَةً قالُوا یا حَسْرَتَنا عَلى&rlm; ما فَرَّطْنا فیها&rdquo;</p>\r\n\r\n<p>\r\n	&ldquo;Allah&rsquo;ın huzuruna &ccedil;ıkmayı yalanlayanlar ger&ccedil;ekten ziyana uğramıştır. Nihayet onlara ansızın o saat (kıyamet) gelip &ccedil;atınca, &ldquo;hayatta yaptığımız kusurlardan &ouml;t&uuml;r&uuml; vay h&acirc;limize!&rdquo; diyecekler.&rdquo;</p>\r\n\r\n<p>\r\n	İlgili başlık:</p>\r\n\r\n<p>\r\n	Selim Kalp, 23202 (Site: fa14505).</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Saduk, Et- Tevhid, s: 117, باب ما جاء فی الرؤیة, hadis: 20, İntişaratı Camiayı M&uuml;derrisin, Kum, 1357.</p>\r\n\r\n<p>\r\n	[2] &ldquo;و صاحب هذا المقام هو الموسوم بالخلیفة الأعظم و قطب الاقطاب و الإنسان الکبیر و آدم الحقیقىّ، المعبّر عنه بالقلم الأعلى، و العقل الاوّل، و الروح الأعظم، و أمثال ذلک.و الیه أشار النبىّ- صلّى الله علیه و آله و سلّم &laquo;خلق الله آدم على صورته&raquo;. و کذلک &laquo;من رآنی فقد رأى الحقّ&rdquo;; Amuli, Seyyit Hayder, Camiu&rsquo;l Esrar, s: 380, İntişaratı İlmi Ferhenği.</p>\r\n\r\n<p>\r\n	[3] Şeyh Tusi, El- Amali, s: 350, Daru&rsquo;s Sagafe, Kum.</p>\r\n\r\n<p>\r\n	[4] Bakara Suresi, 115. ayet.</p>\r\n\r\n<p>\r\n	[5] Fussilet Suresi, 54. ayet.</p>\r\n\r\n<p>\r\n	[6] Feyzi Kaşani, Muhsin, El- Kelimatı&rsquo;l Meknune fi Ulumu ehli&rsquo;l Hikmeti ve&rsquo;l Marife, s: 4 ve 5, Bita, Bica, (&Ouml;zet ve tasarruf ile)</p>\r\n\r\n<p>\r\n	[7] En&rsquo;am Suresi, 31. ayet.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Allah&rsquo;ın tecellilerini kalbi olarak g&ouml;rmek, Allah&rsquo;ı g&ouml;rmenin doğru manasıdır ve bunun değişik dereceleri vardır. Her ne kadar bunun asıl derecesi fakat bu yolda ilerleyen şahsın fani olmasından sonra hasıl olsa da bunun aşağı mertebe ve dereceleri kalbi algılar eseriyle yolcu i&ccedil;in meydana gelir.','&nbsp;İslami inan&ccedil;lar ve Şiilikte kabul edilmiş g&ouml;rmenin Allah&rsquo;ı kalp g&ouml;z&uuml; ile ve imansal hakikatler ile g&ouml;rmek olduğunu biliyoruz, ama Allah&rsquo;ı bu şekilde g&ouml;rmek hakkında kelam, felsefe ve irfanda değişik g&ouml;r&uuml;şler bulunmaktadır. Doğal olarak Allah&rsquo;ı şuhud etmeye d&ouml;n&uuml;k bu makama ulaşma &uuml;zerine s&ouml;z s&ouml;ylendiği vakit, ameli irfanda onu incelemeliyiz. Kelam, felsefe veya hatta nazari irfanda bu hususta bulunabilecek en son şey, ya b&ouml;yle bir inancın caiz olup olmayacağı veya b&ouml;yle bir şeyin mefhumu hakkındaki t&uuml;mel ve akli konulardır. Kur&rsquo;an ve rivayetlerden bu hususta istifade edilecek şey, inananların k&acirc;firlerin aksine her zaman Allah ile g&ouml;r&uuml;şme ve onu g&ouml;rme &uuml;midi taşımalarıdır. Bazı inananlar bu d&uuml;nyada Allah ile g&ouml;r&uuml;şmekte ve bazıları ise kıyamette g&ouml;r&uuml;şmektedir. İrfanda da asıl olan nokta, Hz. Muhammed&rsquo;e (s.a.a) inanan bir şahsın bu d&uuml;nyada s&uuml;l&ucirc;kun zirvesine &ccedil;ıkıp Allah ile g&ouml;r&uuml;şme yapmasıdır. Nitekim Hz Peygamber bu makama ulaşmıştır. Bunun i&ccedil;in namazın m&uuml;minin miracı olduğu nakledilmiştir ve bildiğimiz gibi miracın gayesi likaullahtır (Allah ile g&ouml;r&uuml;şmek). Burada soru şudur: Seyr-i sul&ucirc;kun başında olan bir şahıs i&ccedil;in bu makama ulaşmanın bir yolu var mıdır? Yahut şahsın tecellinin tadını tadıp Allah&rsquo;a ulaşmak i&ccedil;in seyr-i sul&ucirc;kte bulunmasına neden teşkil edebilecek bu mertebenin bir derecesi var mıdır? Bu hususta Saduk&rsquo;un Tevhid&rsquo;inde bir rivayet nakledilmiştir. Bu rivayet d&uuml;ş&uuml;nd&uuml;r&uuml;c&uuml; olup hakkında değişik yorumlar yapılmıştır. Bu rivayeti aşağıda aktarıyoruz: Ebu Basir ş&ouml;yle demektedir: Hz İmam Sadık&rsquo;a (a.s) kıyamet g&uuml;n&uuml; m&uuml;minler Allah azze ve celleyi g&ouml;recek midir bunu bana haber ver diye s&ouml;yledim. İmam ş&ouml;yle buyurdu: Evet ve onlar kıyamet g&uuml;n&uuml;nden &ouml;nce de onu g&ouml;rm&uuml;şlerdir. Ben ne zaman diye sordum. İmam, Allah onlara ben sizin rabbiniz değil miyim diye sorduğunda ve onların da evet sen rabbimizsin diye buyurduğu anda. Sonra İmam Sadık (a.s) bir saat sustu ve sonra ş&ouml;yle buyurdu: M&uuml;minler d&uuml;nyada kıyametten &ouml;nce onu g&ouml;r&uuml;rler!... Sen halihazırda onu g&ouml;recek durumda değil misin...?! Ebu Basir ben İmama sana feda olayım o halde bu s&ouml;zleri sizden nakledebilir miyim diye sordum ve İmam hayır dedi ve ş&ouml;yle buyurdu: Hayır! Zira sen her ne zaman bu s&ouml;z&uuml; nakledersen bizim s&ouml;ylediğimiz şeylerin manasını bilmeyenler onu inkar eder ve bunun teşbih ve k&uuml;f&uuml;r olduğunu zannederler. Elbette kalp g&ouml;z&uuml; ile g&ouml;rmek g&ouml;zle g&ouml;rmek gibi değildir. Allah m&uuml;şebbehe ve ateistlerin nitelediklerinden m&uuml;nezzehtir.[1] Bu rivayet bazı ariflerin ve bu c&uuml;mleden olmak &uuml;zere Feyzi Kaşani&rsquo;nin s&ouml;zlerinde tecelli makamında Allah&rsquo;ı g&ouml;rmek olarak yorumlanmıştır. Bu rivayet ve benzerlerinin esrarı rahat bir şekilde kavranabilir ve a&ccedil;ıklanabilir değildir. Bununla birlikte ameli irfanda Allah&rsquo;ı kalp g&ouml;z&uuml; ile g&ouml;rmek hakkında bir takım ipu&ccedil;larına ulaşılabilir ve bu irfani bir hakikat olarak kabul edilebilir ve buna inanılıp tahakkuk etmesi i&ccedil;in &ccedil;alışılabilir. Allah&rsquo;ın tecellilerini kalbi olarak g&ouml;rmek, Allah&rsquo;ı g&ouml;rmenin doğru manasını ifade eder ve bunun değişik dereceleri vardır. Elbette bunun asıl mertebesi yolcu şahsın fenaya ermesinden sonra h&acirc;sıl olur. Nitekim Hz Musa (a.s) buna talip olmuştur. Ama bunun d&uuml;ş&uuml;k mertebe ve dereceleri kalbi algıların eseri ile yolcu i&ccedil;in meydana gelir. Bu c&uuml;mleden olmak &uuml;zere Hz Peygamber (s.a.a) ş&ouml;yle buyurmuştur: Her kim beni g&ouml;r&uuml;r ise, Hakkı g&ouml;rm&uuml;şt&uuml;r.[2] Yani Hz Peygamberin cemalini g&ouml;rmek uyanıkken veya r&uuml;yada ve m&uuml;kaşefe &acirc;leminde Muhammedi hakikatin cilvesi olarak Allah&rsquo;ın bir tecelli mertebesini ilahi ayetler aynasında g&ouml;rmek olarak sayılır. Bu cemal imamların cemalinde de g&ouml;r&uuml;lebilir; zira onlar Allah ile m&uuml;lakat etmek i&ccedil;in bir vesiledir. Bu y&uuml;zden Ali&rsquo;nin y&uuml;z&uuml;ne bakmak ibadettir[3] diye buyurmuşlardır. İslam irfanındaki aşk mektebi, tecellilerde Allah&rsquo;ı g&ouml;rme mektebidir. Hafız, Mevlana ve Attar&rsquo;ın şiirleri bu mektebin sır ve gizemleri ile doludur ve İran k&uuml;lt&uuml;r&uuml;nde bunlar bilinmektedir. Feyzi Kaşani&rsquo;nin g&ouml;r&uuml;ş&uuml;ne g&ouml;re Allah&rsquo;ın tecellisini herkes g&ouml;r&uuml;r, ama insanların faklılığı O&rsquo;nu tanıma ve O&rsquo;na inanmadadır. Burada Feyzi Kaşani&rsquo;nin Kelimat-i Meknune kitabından bir b&ouml;l&uuml;m&uuml; naklediyoruz. &ldquo;Elbette hakikatin k&uuml;nh&uuml;ne ermenin bir yolu bulunmamaktadır; &ccedil;&uuml;nk&uuml; O her şeyi kuşatandır ve hi&ccedil;bir şey O&rsquo;nu kuşatamaz. Ama isimlerin mazharlarındaki tecelli itibarıyla, O her varlıkta bir y&uuml;z taşır ve her aynaya bir cilvede bulunur. Nitekim Kur&rsquo;an&rsquo;da ş&ouml;yle buyurmaktadır: Her nereye d&ouml;nerseniz orası Allah&rsquo;ın y&uuml;z&uuml;d&uuml;r.[4] Ve rivayette ş&ouml;yle buyrulmaktadır: Hatta yerin en altına inseniz dahi Allah&rsquo;a inmiş sayılırsınız. Bundan dolayı bu anlamıyla g&ouml;rmek ve marifet elde etmek m&uuml;mk&uuml;nd&uuml;r. Hatta bu tecelli herkes i&ccedil;indir, lakin &ouml;zel şahsiyetler neyi g&ouml;rd&uuml;klerini bilir; bunun i&ccedil;in her neye baktıysam &ouml;ncesi, sonrası ve onunla birlikte Allah&rsquo;ı g&ouml;rd&uuml;m diye s&ouml;ylemektedirler. Ama halk neyi g&ouml;rd&uuml;ğ&uuml;n&uuml; bilmemektedir. Nitekim Kur&rsquo;an ş&ouml;yle buyurmaktadır: Bil ki onlar rableriyle g&ouml;r&uuml;şme hususunda kuşku taşırlar oysaki Allah her şeyi kuşatandır.[5]\r\n\r\n\r\n	Vuslat başarısına bir g&uuml;n ulaşacak mıyım diye sordum\r\n\r\n\r\n	İyi bak beklide ulaşmışsın dedi.[6]\r\n\r\n\r\n	İlahi tecellileri algılamak i&ccedil;in irfandaki genel buyruk, kalbi Allah&rsquo;a d&ouml;n&uuml;k, ink&acirc;r, nifak ve şirk kirlerinden tasfiye etmektir. Nitekim selim kalp, Allah&rsquo;tan başkasını barındırmayan ve sadece Allah&rsquo;ın bulunduğu kalptir. Allah&rsquo;ın kalpte bulunması, kalpte Allah&rsquo;ın tecellisinin şuhudu ve bu tecelliye yakin etmek manasını taşır. B&ouml;yle bir makam h&acirc;sıl olabilir ve buna ulaşmanın yolu da insanın kendinden ve sevdiklerinden ge&ccedil;mesidir. Ger&ccedil;ek manasıyla ameli irfanın bundan başka bir hedefi yoktur. G&uuml;nl&uuml;k hayatta pratik olarak sadece az bir grup insan b&ouml;yle bir işe azmetmektedir. Bununla birlikte bu t&uuml;m insanların &ouml;n&uuml;nde bulunan ve kıyamet g&uuml;n&uuml; onunla karşılaşacakları bir tercihtir:\r\n\r\n\r\n	&nbsp;[7]&ldquo;قَدْ خَسِرَ الَّذینَ کَذَّبُوا بِلِقاءِ اللَّهِ حَتَّى إِذا جاءَتْهُمُ السَّاعَةُ بَغْتَةً قالُوا یا حَسْرَتَنا عَلى&rlm; ما فَرَّطْنا فیها&rdquo;\r\n\r\n\r\n	&ldquo;Allah&rsquo;ın huzuruna &ccedil;ıkmayı yalanlayanlar ger&ccedil;ekten ziyana uğramıştır. Nihayet onlara ansızın o saat (kıyamet) gelip &ccedil;atınca, &ldquo;hayatta yaptığımız kusurlardan &ouml;t&uuml;r&uuml; vay h&acirc;limize!&rdquo; diyecekler.&rdquo;\r\n\r\n\r\n	İlgili başlık:\r\n\r\n\r\n	Selim Kalp, 23202 (Site: fa14505).\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Saduk, Et- Tevhid, s: 117, باب ما جاء فی الرؤیة, hadis: 20, İntişaratı Camiayı M&uuml;derrisin, Kum, 1357.\r\n\r\n\r\n	[2] &ldquo;و صاحب هذا المقام هو الموسوم بالخلیفة الأعظم و قطب الاقطاب و الإنسان الکبیر و آدم الحقیقىّ، المعبّر عنه بالقلم الأعلى، و العقل الاوّل، و الروح الأعظم، و أمثال ذلک.و الیه أشار النبىّ- صلّى الله علیه و آله و سلّم &laquo;خلق الله آدم على صورته&raquo;. و کذلک &laquo;من رآنی فقد رأى الحقّ&rdquo;; Amuli, Seyyit Hayder, Camiu&rsquo;l Esrar, s: 380, İntişaratı İlmi Ferhenği.\r\n\r\n\r\n	[3] Şeyh Tusi, El- Amali, s: 350, Daru&rsquo;s Sagafe, Kum.\r\n\r\n\r\n	[4] Bakara Suresi, 115. ayet.\r\n\r\n\r\n	[5] Fussilet Suresi, 54. ayet.\r\n\r\n\r\n	[6] Feyzi Kaşani, Muhsin, El- Kelimatı&rsquo;l Meknune fi Ulumu ehli&rsquo;l Hikmeti ve&rsquo;l Marife, s: 4 ve 5, Bita, Bica, (&Ouml;zet ve tasarruf ile)\r\n\r\n\r\n	[7] En&rsquo;am Suresi, 31. ayet.\r\n\r\n\r\n	&nbsp;'),(314,'tr307','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Acele, dinsel &ouml;ğretilerin men ettiği hususlardandır. Bu, işleri yapmada erken girişimde bulunmak anlamına gelir. Acele etmek hız ve işleri zamanında yapmak ile fark eder. Hız, &ouml;nc&uuml;llerin ve gerekli şartların hazır olmasından sonra insanın fırsatı elden vermemesi ve işi yapmak i&ccedil;in girişimde bulunmasıdır. Acelenin karşısında ise soğukkanlılık ve işin t&uuml;m y&ouml;nlerini &ouml;l&ccedil;me vardır. Acelenin yıkıcı sonu&ccedil;ları ve olumsuz getirileri, peygamberler ve iyi insanların &ouml;zellikleri olan soğukkanlılık ve sabrı g&ouml;z &ouml;n&uuml;nde bulundurmak, insanın bir işi d&uuml;ş&uuml;nerek ve zamanla yapmasına, t&uuml;m hallerde huzur ve s&uuml;k&ucirc;nete riayet etmesine neden olur. İnsan zor da olsa bir m&uuml;ddet bu şekilde davranırsa, bu hal kendisi i&ccedil;in normal olacak, acele sıfatı kendinde zail olacak ve vakar ve huzur meydana gelecektir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Acele, insan davranışlarında değişik şekillerde g&ouml;r&uuml;nen beğenilmeyen bir fiildir; yani insanın bir işin &ouml;nc&uuml;llerinin hazır hale gelmeden &ouml;nce ona girişmesi ve bunun neticesinde işin başarısızca ve eksik olarak yerine getirilmesidir. Bu, insanın meyveyi yetişmeden ve istifade edilir hale gelmeden &ouml;nce toplamınsa benzer. Bunun neticesi, meyvenin heder olması veya faydasının azalmasıdır. Yahut tohumun yok olması veya mahsul&uuml;n azalması neticesini doğuracak olan toprağın hazır hale gelmesinden &ouml;nce insanın tohum atmasını andırır. İmam Ali (a.s) ş&ouml;yle buyuruyor: Meyveyi yetişmeden &ouml;nce toplayan kimse, tohumunu uygun olmayan bir toprağa atan kimse gibidir (b&ouml;yle bir şahıs g&uuml;&ccedil; ve sermayesini telef etmiş ve bir netice elde etmemiştir).[1] Tecr&uuml;be, akıl ve din acelenin zarar ve yerilmiş olduğu hususunda hemfikirdir ve onu kınamıştır. Rağıb İsfahani, acelenin kaynağını heva ve heves bilmiş ve bu tespitin onun Kur&rsquo;an&rsquo;da yasaklanmış olmasının delili olarak değerlendirmiştir.[2] M&uuml;minlerin &Ouml;nderi (a.s), acelenin ahmaklıktan kaynaklandığını belirtmiş ve ş&ouml;yle buyurmuştur: İmk&acirc;ndan (iş yapma olasılığı) &ouml;nce acele etmek ahmaklıktır.[3] Allah Resul&uuml; (s.a.a) de soğukkanlılık ve acelenin menşeini beyan etmiş ve soğukkanlılığın ilahi, acelenin ise şeytani olduğunu belirtmiştir.[4] Acelenin yıkıcı sonu&ccedil;larını g&ouml;z &ouml;n&uuml;nde bulundurmak, bizim bu sıfattan uzak durmamızı ve onun karşısında bulunan huzur ve vakarı hayat prensibimiz yapmamıza neden olur.</p>\r\n\r\n<p>\r\n	Acele Etmenin Neticesi</p>\r\n\r\n<p>\r\n	Şeytani hasletler, kesinlikle yıkıcı ve zarar vericidir. Bu hasletlerin her biri &ccedil;irkin ve yerilmiş olmakla kalmayıp onların &ccedil;irkinliklerini artıran olumsuz neticelere de sebep olur. Bu doğrultuda dikkatimizi M&uuml;minlerin &Ouml;nderinin (a.s) kısa c&uuml;mlelerinde belirtilmiş olan acelenin bazı eserlerine y&ouml;neltiyoruz:</p>\r\n\r\n<p>\r\n	1. Pişmanlık: Aceleden sakın; zira o fırsatın elden gitmesi ve pişmanlığın başlangıcıdır.[5]</p>\r\n\r\n<p>\r\n	İrdelemeden ve d&uuml;ş&uuml;nmeden &ouml;nce başlayan işler, genel olarak başarısızlık ve k&ouml;t&uuml; bir akıbete du&ccedil;ar olur ve pişmanlık getirir. Nitekim bu delil uyarınca, insan altın fırsatları ve işi yeniden yapma imk&acirc;nını yitirir.</p>\r\n\r\n<p>\r\n	2. Başarısızlık: Aceleyle yapılmış bir işin başarıya ulaşması &ccedil;ok nadirdir.[6]</p>\r\n\r\n<p>\r\n	Acele etmek, insanın işin t&uuml;m y&ouml;nlerini &ouml;l&ccedil;memesi ve bu y&uuml;zden bazı başarı amillerini elden vermesine ve neticede de hedeflenmiş başarıya ulaşmamasına ve başarısız olmasına neden olur.</p>\r\n\r\n<p>\r\n	3. Kayma ve Helak Olmak: &Ccedil;ok acele, insanın ayağını kaydırır.[7] Acele edip de helake du&ccedil;ar olmayan nadirdir.[8]</p>\r\n\r\n<p>\r\n	4. Gam ve H&uuml;z&uuml;n: İmk&acirc;ndan (işi yapma) &ouml;nce acele etmek, h&uuml;zne sebep olur.[9]</p>\r\n\r\n<p>\r\n	Sevin&ccedil; ve mutluluk insan hayatının gereklerindendir ve yersiz gam ve h&uuml;z&uuml;n ile hedefe ulaşmak m&uuml;mk&uuml;n değildir ve insanın kendi eliyle hayat sevin&ccedil; ve mutluluğunu h&uuml;zne d&ouml;n&uuml;şt&uuml;rmemesi gerekir.</p>\r\n\r\n<p>\r\n	İmam Ali (a.s) acelenin başka neticelerini de belirtmektedir. Biz fırsatın sınırlı olması nedeniyle onlardan sarf-ı nazar ediyor ve sizi bu hususta &ldquo;Gureru&rsquo;l-Hikem&rdquo; kitabında bulunan b&ouml;l&uuml;m&uuml; okumaya davet ediyoruz. Belirtildiği gibi, acelenin karşısında soğukkanlı olmak ve d&uuml;ş&uuml;nerek, irdeleyerek ve işin t&uuml;m y&ouml;nlerini inceleyerek girişimde bulunmak yer alır. Bir hadiste Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmaktadır: İnsanları acele helak eder, eğer insanlar daha fazla bir d&uuml;ş&uuml;nceyle işleri yapsalardı, hi&ccedil; kimse helak olmazdı.[10] Bu rivayetten istifade edildiği &uuml;zere, insanların du&ccedil;ar olduğu zarar ve ziyanların &ccedil;oğu, aceleden kaynaklanmaktadır. Bu hususta İmam Sadık (a.s) ş&ouml;yle buyurmaktadır: Her kim uygun olmayan bir zamanda bir işe girişirse, onun tamam olması da zamansız olacaktır.[11] Belirtilen hususlardan insan saadetinin, onun giriştiği her işte son derece dikkat ve dirayet g&ouml;stermesi ve her t&uuml;rl&uuml; aceleden uzak bir şekilde işin y&ouml;nlerini incelemesi, her t&uuml;rl&uuml; &ouml;nyargı, acil girişimden sakınması gerektiği neticesini alıyoruz. Acelenin tedavi yolu da işaret edilen zararları hatırlamak, onun karşısındaki peygamber ve iyi insanların &ouml;zellikleri olan vakar ve huzurun değerini anımsamak, sonra karar vermek, d&uuml;ş&uuml;nmeden ve irdelemeden bir işe girişmemek ve soğukkanlılığı hi&ccedil;bir surette elden vermemektir. Bir şahıs bir m&uuml;ddet &ccedil;abalayarak ve zahmet ederek bu şekilde davrandıktan sonra vakar ve huzur kendinin &acirc;deti olacak ve aceleci olmaktan uzak duracaktır. Son olarak dikkat edilmesi gereken şey şudur: Acele, hız ve zamanında girişimde bulunmaktan farklıdır. Hız, insanın gerekli &ouml;nc&uuml;l ve koşulların hazır hale gelmesinden sonra insanın fırsatı elden vermemesi ve işe koyulmasıdır. Bu y&uuml;zden iyi işlerde fırsattan istifade etmek, din &ouml;nderleri tarafından tavsiye edilmiştir:</p>\r\n\r\n<p>\r\n	1. Allah Resul&uuml; (s.a.a): Beş şeyi beş şeyin yanında ganimet say; gen&ccedil;liğini yaşlılıktan &ouml;nce, sağlığını hastalanmadan &ouml;nce, servetini yoksullaşmadan &ouml;nce, fırsatları meşguliyetten &ouml;nce ve yaşamını &ouml;l&uuml;mden &ouml;nce ganimet say.[12]</p>\r\n\r\n<p>\r\n	2. M&uuml;minlerin &Ouml;nderi (a.s): Fırsatlar tıpkı bulutların ge&ccedil;mesi gibi elden gidecektir.[13]</p>\r\n\r\n<p>\r\n	3. M&uuml;minlerin &Ouml;nderi (a.s): Soğukkanlılık, iyi işler dışında her şeyde &ouml;v&uuml;lm&uuml;şt&uuml;r.[14]</p>\r\n\r\n<p>\r\n	4. İmam Bakır (a.s): İyi bir işi yapmaya niyetlendiğinde hemen onu yapmaya koyul; zira sonraları ne olacağını bilemezsin.[15]</p>\r\n\r\n<p>\r\n	5. İmam Sadık (a.s): Her kim hayırlı bir işi yapmaya niyetlenirse, acele etsin ve onu geciktirmesin; zira kul bazen iyi bir amel işler ve Y&uuml;ce Allah ben seni bağışladım ve senin sonraki kaymalarını da g&ouml;rmezlikten geleceğim, diye buyurur.[16]</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1] Nehc&uuml;&rsquo;l-Belağa, s. 52, hutbe. 5, İntişaratu&rsquo;l-Daru&rsquo;l-Hicret, Kum, Bi Ta.</p>\r\n\r\n<p>\r\n	[2] Rağıb İsfahani, H&uuml;seyin b. Muhammed, el-M&uuml;fredat Fi Ğeribi&rsquo;l-Kur&rsquo;an, s. 548, ed-Daru&rsquo;ş-Şamiye, Beyrut, 1412 k.</p>\r\n\r\n<p>\r\n	[3] Amedi, Abdulvahid, Gureru&rsquo;l-Hikem, s. 266, İntişarat-ı Defter-i tebliğat, Kum, 1366 ş.</p>\r\n\r\n<p>\r\n	[4] Tabersi, Ali b. Hasan, Mişkatu&rsquo;l-Envar, c. 1, s. 333, Kitabhane-i Haydariye, Necef, 1385 k.</p>\r\n\r\n<p>\r\n	[5] Ğureru&rsquo;l-Hikem, s. 267.</p>\r\n\r\n<p>\r\n	[6] a.g.e.</p>\r\n\r\n<p>\r\n	[7] a.g.e.</p>\r\n\r\n<p>\r\n	[8] a.g.e.</p>\r\n\r\n<p>\r\n	[9] a.g.e.</p>\r\n\r\n<p>\r\n	[10] Berki, Ahmed b. Ahmed, el-Mehasin, s. 215, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Kum, 1371 k.</p>\r\n\r\n<p>\r\n	&nbsp;Ahmed b. Ahmed, el-Mahasin, s. 215, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Kum, 1371 k.</p>\r\n\r\n<p>\r\n	[11] Saduk, Muhammed b. Ali, el-Hisal, c. 1, s. 100, İntişarat-ı Camia-i M&uuml;derrisin, Kum, 1403 k.</p>\r\n\r\n<p>\r\n	[12] Tusi, Muhammed b. Hasan, el-Amali, s. 525, İntişarat-ı Daru&rsquo;s-Sakafe, Kum, 1414 k.</p>\r\n\r\n<p>\r\n	[13] Ğureru&rsquo;l-Hikem, s. 473.</p>\r\n\r\n<p>\r\n	[14] a.g.e.</p>\r\n\r\n<p>\r\n	[15] Kuleyni, Muhammed b. Yakub, K&acirc;fi, c. 2, s. 142, h. 3, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1365 ş.</p>\r\n\r\n<p>\r\n	[16] a.g.e.</p>\r\n','Acele, dinsel &ouml;ğretilerin men ettiği hususlardandır. Bu, işleri yapmada erken girişimde bulunmak anlamına gelir. Acele etmek hız ve işleri zamanında yapmak ile fark eder. Hız, &ouml;nc&uuml;llerin ve gerekli şartların hazır olmasından sonra insanın fırsatı elden vermemesi ve işi yapmak i&ccedil;in girişimde bulunmasıdır. Acelenin karşısında ise soğukkanlılık ve işin t&uuml;m y&ouml;nlerini &ouml;l&ccedil;me vardır. Acelenin yıkıcı sonu&ccedil;ları ve olumsuz getirileri, peygamberler ve iyi insanların &ouml;zellikleri olan soğukkanlılık ve sabrı g&ouml;z &ouml;n&uuml;nde bulundurmak, insanın bir işi d&uuml;ş&uuml;nerek ve zamanla yapmasına, t&uuml;m hallerde huzur ve s&uuml;k&ucirc;nete riayet etmesine neden olur. İnsan zor da olsa bir m&uuml;ddet bu şekilde davranırsa, bu hal kendisi i&ccedil;in normal olacak, acele sıfatı kendinde zail olacak ve vakar ve huzur meydana gelecektir.','&nbsp;Acele, insan davranışlarında değişik şekillerde g&ouml;r&uuml;nen beğenilmeyen bir fiildir; yani insanın bir işin &ouml;nc&uuml;llerinin hazır hale gelmeden &ouml;nce ona girişmesi ve bunun neticesinde işin başarısızca ve eksik olarak yerine getirilmesidir. Bu, insanın meyveyi yetişmeden ve istifade edilir hale gelmeden &ouml;nce toplamınsa benzer. Bunun neticesi, meyvenin heder olması veya faydasının azalmasıdır. Yahut tohumun yok olması veya mahsul&uuml;n azalması neticesini doğuracak olan toprağın hazır hale gelmesinden &ouml;nce insanın tohum atmasını andırır. İmam Ali (a.s) ş&ouml;yle buyuruyor: Meyveyi yetişmeden &ouml;nce toplayan kimse, tohumunu uygun olmayan bir toprağa atan kimse gibidir (b&ouml;yle bir şahıs g&uuml;&ccedil; ve sermayesini telef etmiş ve bir netice elde etmemiştir).[1] Tecr&uuml;be, akıl ve din acelenin zarar ve yerilmiş olduğu hususunda hemfikirdir ve onu kınamıştır. Rağıb İsfahani, acelenin kaynağını heva ve heves bilmiş ve bu tespitin onun Kur&rsquo;an&rsquo;da yasaklanmış olmasının delili olarak değerlendirmiştir.[2] M&uuml;minlerin &Ouml;nderi (a.s), acelenin ahmaklıktan kaynaklandığını belirtmiş ve ş&ouml;yle buyurmuştur: İmk&acirc;ndan (iş yapma olasılığı) &ouml;nce acele etmek ahmaklıktır.[3] Allah Resul&uuml; (s.a.a) de soğukkanlılık ve acelenin menşeini beyan etmiş ve soğukkanlılığın ilahi, acelenin ise şeytani olduğunu belirtmiştir.[4] Acelenin yıkıcı sonu&ccedil;larını g&ouml;z &ouml;n&uuml;nde bulundurmak, bizim bu sıfattan uzak durmamızı ve onun karşısında bulunan huzur ve vakarı hayat prensibimiz yapmamıza neden olur.\r\n\r\n\r\n	Acele Etmenin Neticesi\r\n\r\n\r\n	Şeytani hasletler, kesinlikle yıkıcı ve zarar vericidir. Bu hasletlerin her biri &ccedil;irkin ve yerilmiş olmakla kalmayıp onların &ccedil;irkinliklerini artıran olumsuz neticelere de sebep olur. Bu doğrultuda dikkatimizi M&uuml;minlerin &Ouml;nderinin (a.s) kısa c&uuml;mlelerinde belirtilmiş olan acelenin bazı eserlerine y&ouml;neltiyoruz:\r\n\r\n\r\n	1. Pişmanlık: Aceleden sakın; zira o fırsatın elden gitmesi ve pişmanlığın başlangıcıdır.[5]\r\n\r\n\r\n	İrdelemeden ve d&uuml;ş&uuml;nmeden &ouml;nce başlayan işler, genel olarak başarısızlık ve k&ouml;t&uuml; bir akıbete du&ccedil;ar olur ve pişmanlık getirir. Nitekim bu delil uyarınca, insan altın fırsatları ve işi yeniden yapma imk&acirc;nını yitirir.\r\n\r\n\r\n	2. Başarısızlık: Aceleyle yapılmış bir işin başarıya ulaşması &ccedil;ok nadirdir.[6]\r\n\r\n\r\n	Acele etmek, insanın işin t&uuml;m y&ouml;nlerini &ouml;l&ccedil;memesi ve bu y&uuml;zden bazı başarı amillerini elden vermesine ve neticede de hedeflenmiş başarıya ulaşmamasına ve başarısız olmasına neden olur.\r\n\r\n\r\n	3. Kayma ve Helak Olmak: &Ccedil;ok acele, insanın ayağını kaydırır.[7] Acele edip de helake du&ccedil;ar olmayan nadirdir.[8]\r\n\r\n\r\n	4. Gam ve H&uuml;z&uuml;n: İmk&acirc;ndan (işi yapma) &ouml;nce acele etmek, h&uuml;zne sebep olur.[9]\r\n\r\n\r\n	Sevin&ccedil; ve mutluluk insan hayatının gereklerindendir ve yersiz gam ve h&uuml;z&uuml;n ile hedefe ulaşmak m&uuml;mk&uuml;n değildir ve insanın kendi eliyle hayat sevin&ccedil; ve mutluluğunu h&uuml;zne d&ouml;n&uuml;şt&uuml;rmemesi gerekir.\r\n\r\n\r\n	İmam Ali (a.s) acelenin başka neticelerini de belirtmektedir. Biz fırsatın sınırlı olması nedeniyle onlardan sarf-ı nazar ediyor ve sizi bu hususta &ldquo;Gureru&rsquo;l-Hikem&rdquo; kitabında bulunan b&ouml;l&uuml;m&uuml; okumaya davet ediyoruz. Belirtildiği gibi, acelenin karşısında soğukkanlı olmak ve d&uuml;ş&uuml;nerek, irdeleyerek ve işin t&uuml;m y&ouml;nlerini inceleyerek girişimde bulunmak yer alır. Bir hadiste Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmaktadır: İnsanları acele helak eder, eğer insanlar daha fazla bir d&uuml;ş&uuml;nceyle işleri yapsalardı, hi&ccedil; kimse helak olmazdı.[10] Bu rivayetten istifade edildiği &uuml;zere, insanların du&ccedil;ar olduğu zarar ve ziyanların &ccedil;oğu, aceleden kaynaklanmaktadır. Bu hususta İmam Sadık (a.s) ş&ouml;yle buyurmaktadır: Her kim uygun olmayan bir zamanda bir işe girişirse, onun tamam olması da zamansız olacaktır.[11] Belirtilen hususlardan insan saadetinin, onun giriştiği her işte son derece dikkat ve dirayet g&ouml;stermesi ve her t&uuml;rl&uuml; aceleden uzak bir şekilde işin y&ouml;nlerini incelemesi, her t&uuml;rl&uuml; &ouml;nyargı, acil girişimden sakınması gerektiği neticesini alıyoruz. Acelenin tedavi yolu da işaret edilen zararları hatırlamak, onun karşısındaki peygamber ve iyi insanların &ouml;zellikleri olan vakar ve huzurun değerini anımsamak, sonra karar vermek, d&uuml;ş&uuml;nmeden ve irdelemeden bir işe girişmemek ve soğukkanlılığı hi&ccedil;bir surette elden vermemektir. Bir şahıs bir m&uuml;ddet &ccedil;abalayarak ve zahmet ederek bu şekilde davrandıktan sonra vakar ve huzur kendinin &acirc;deti olacak ve aceleci olmaktan uzak duracaktır. Son olarak dikkat edilmesi gereken şey şudur: Acele, hız ve zamanında girişimde bulunmaktan farklıdır. Hız, insanın gerekli &ouml;nc&uuml;l ve koşulların hazır hale gelmesinden sonra insanın fırsatı elden vermemesi ve işe koyulmasıdır. Bu y&uuml;zden iyi işlerde fırsattan istifade etmek, din &ouml;nderleri tarafından tavsiye edilmiştir:\r\n\r\n\r\n	1. Allah Resul&uuml; (s.a.a): Beş şeyi beş şeyin yanında ganimet say; gen&ccedil;liğini yaşlılıktan &ouml;nce, sağlığını hastalanmadan &ouml;nce, servetini yoksullaşmadan &ouml;nce, fırsatları meşguliyetten &ouml;nce ve yaşamını &ouml;l&uuml;mden &ouml;nce ganimet say.[12]\r\n\r\n\r\n	2. M&uuml;minlerin &Ouml;nderi (a.s): Fırsatlar tıpkı bulutların ge&ccedil;mesi gibi elden gidecektir.[13]\r\n\r\n\r\n	3. M&uuml;minlerin &Ouml;nderi (a.s): Soğukkanlılık, iyi işler dışında her şeyde &ouml;v&uuml;lm&uuml;şt&uuml;r.[14]\r\n\r\n\r\n	4. İmam Bakır (a.s): İyi bir işi yapmaya niyetlendiğinde hemen onu yapmaya koyul; zira sonraları ne olacağını bilemezsin.[15]\r\n\r\n\r\n	5. İmam Sadık (a.s): Her kim hayırlı bir işi yapmaya niyetlenirse, acele etsin ve onu geciktirmesin; zira kul bazen iyi bir amel işler ve Y&uuml;ce Allah ben seni bağışladım ve senin sonraki kaymalarını da g&ouml;rmezlikten geleceğim, diye buyurur.[16]\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1] Nehc&uuml;&rsquo;l-Belağa, s. 52, hutbe. 5, İntişaratu&rsquo;l-Daru&rsquo;l-Hicret, Kum, Bi Ta.\r\n\r\n\r\n	[2] Rağıb İsfahani, H&uuml;seyin b. Muhammed, el-M&uuml;fredat Fi Ğeribi&rsquo;l-Kur&rsquo;an, s. 548, ed-Daru&rsquo;ş-Şamiye, Beyrut, 1412 k.\r\n\r\n\r\n	[3] Amedi, Abdulvahid, Gureru&rsquo;l-Hikem, s. 266, İntişarat-ı Defter-i tebliğat, Kum, 1366 ş.\r\n\r\n\r\n	[4] Tabersi, Ali b. Hasan, Mişkatu&rsquo;l-Envar, c. 1, s. 333, Kitabhane-i Haydariye, Necef, 1385 k.\r\n\r\n\r\n	[5] Ğureru&rsquo;l-Hikem, s. 267.\r\n\r\n\r\n	[6] a.g.e.\r\n\r\n\r\n	[7] a.g.e.\r\n\r\n\r\n	[8] a.g.e.\r\n\r\n\r\n	[9] a.g.e.\r\n\r\n\r\n	[10] Berki, Ahmed b. Ahmed, el-Mehasin, s. 215, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Kum, 1371 k.\r\n\r\n\r\n	&nbsp;Ahmed b. Ahmed, el-Mahasin, s. 215, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Kum, 1371 k.\r\n\r\n\r\n	[11] Saduk, Muhammed b. Ali, el-Hisal, c. 1, s. 100, İntişarat-ı Camia-i M&uuml;derrisin, Kum, 1403 k.\r\n\r\n\r\n	[12] Tusi, Muhammed b. Hasan, el-Amali, s. 525, İntişarat-ı Daru&rsquo;s-Sakafe, Kum, 1414 k.\r\n\r\n\r\n	[13] Ğureru&rsquo;l-Hikem, s. 473.\r\n\r\n\r\n	[14] a.g.e.\r\n\r\n\r\n	[15] Kuleyni, Muhammed b. Yakub, K&acirc;fi, c. 2, s. 142, h. 3, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1365 ş.\r\n\r\n\r\n	[16] a.g.e.'),(315,'tr306','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Dini &ouml;ğretilerimiz esasınca namaz, dinsel ameller arasında ilk ibadetsel fiildir. Eğer insanın namazı kabul edilirse, diğer ibadetsel amelleri de kabul edilir! &Ouml;te taraftan Kur&rsquo;an ayetlerinin a&ccedil;ık&ccedil;a belirtmesiyle her kim zerre miktarınca iyi amel işlerse onun karşılığını alacaktır. Bu ayetler uyarınca, &ouml;l&ccedil;me terazisinde hayrın miktarı fazla olacak olursa, insanın namazsız olsa da kurtuluş ehli olması apa&ccedil;ıktır. Namazı terk etmenin iki delili olabileceği s&ouml;ylenebilir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		1. İbadetsel amellerin biri sıfatıyla namazı ink&acirc;r etmek. Bu ink&acirc;r ve terk kesinlikli azap ve cehenneme neden teşkil eder.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		2. Eğer namazı terk etmek ink&acirc;r etmeden kaynaklanmazsa ve tembellik ve &ouml;nem vermemekten kaynaklanırsa, bu tartışılır bir konudur ve ayrıntılı cevapta buna değinilecektir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Yukarıdaki soruyu a&ccedil;ıklamak birka&ccedil; meseleyi dile getirmek v incelemeye bağlıdır ve bu meseleleri ve konuları a&ccedil;ıklamakla sorunun cevabına ulaşmayı arzu ediyoruz.</p>\r\n\r\n<p>\r\n	1. Hepimizin bildiği gibi dinsel &ouml;ğretilerimiz esasınca namaz, dinsel ameller arasında ilk ibadetsel fiildir; yani inan&ccedil; usullerinden sonra dinin r&uuml;k&uuml;nleri olarak adlandırılan amel merhalesinde &ouml;nemsenen ilk şey namazdır. Namaz kendinden dinin temeli ve dayanağıdır diye tabir edilen şeydir. Aynı şekilde nakledildiği &uuml;zere eğer insanın namazı kabul edilirse, diğer amelleri de kabul edilir.[1] İbadet h&uuml;k&uuml;mlerinde namazın &ccedil;ok &ouml;nemli bir konumu vardır ve onu hi&ccedil;bir halde terk etmek caiz değildir. Sadece y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;n artık olmadığı baygınlık ve şuursuzluk halinde namaz kılınmaz. Namaz hak karşısında baş eğmek ve teslim olmaktır. Şeytan da bu zaviyeden darbe yemiştir; &ccedil;&uuml;nk&uuml; secde etme bağlamındaki ilahi buyruğun karşısında teslim olmamıştır.</p>\r\n\r\n<p>\r\n	2. &Ouml;te taraftan, Kur&rsquo;an ayetlerinin a&ccedil;ık&ccedil;a belirttiği &uuml;zere her kim zerre miktarınca iyi amel işlerse, onun karşılığını alacaktır ve aynı şekilde her ne kadar k&ouml;t&uuml; ve &ccedil;irkin amelde bulunursa da onun cezasını &ccedil;ekecektir. Apa&ccedil;ık olduğu &uuml;zere bu ayetler uyarınca tartma terazisinde eğer hayrın miktarı &uuml;st&uuml;n gelecek olursa, insan namazsız olsa da kurtuluş ehli olmalıdır.</p>\r\n\r\n<p>\r\n	3. Kur&rsquo;an-ı Kerim ş&ouml;yle buyurmaktadır:</p>\r\n\r\n<p>\r\n	&rdquo;ثُمَّ رَدَدْناهُ أَسْفَلَ سافِلینَ إِلاَّ الَّذینَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ فَلَهُمْ أَجْرٌ غَیْرُ مَمْنُون[2] &ldquo;</p>\r\n\r\n<p>\r\n	Bu ayette iyi ameller tabiri kullanılmıştır ve iyi amellerden birisi de namazdır. O halde insan diğer iyi amelleri işleyerek &ouml;d&uuml;l alabilir.</p>\r\n\r\n<p>\r\n	4. İbadetsel amellerde kabul&uuml;n &ouml;l&ccedil;&uuml; ve kriteri ilahi niyettir; yani insan eğer namaz da d&acirc;hil olmak &uuml;zere en &uuml;st&uuml;n ibadetsel ve insani amelleri ilahi bir niyet taşımaksızın ve Allah&rsquo;a yaklaşma kasti g&uuml;tmeksizin yaparsa ve bunda şirk hedefi g&uuml;derse, bu ameller ilahi derg&acirc;hta kabul olmayacak ve onlar i&ccedil;in herhangi bir sevap g&ouml;z &ouml;n&uuml;nde bulundurulmayacaktır.</p>\r\n\r\n<p>\r\n	Bu &ouml;nc&uuml;lleri belirttikten sonra ş&ouml;yle s&ouml;yleyebiliriz: Her ne kadar namaz bir&ccedil;ok eser ve bereketleri barındırsa, namaz kılmak insanı Allah&rsquo;a yakınlaştırsa ve namazsız bir insan bu ilahi l&uuml;tuf ve nimetten yoksun ve nasipsiz kalsa ve de namaz Allah&rsquo;ı zikretmek olduğundan ve namazı kılmayan bir şahıs bu t&uuml;r &uuml;st&uuml;nl&uuml;klerden faydalanmasa bile, y&uuml;ce Allah t&uuml;m g&uuml;nahları ve hatta t&ouml;vbeden sonra şirk g&uuml;nahını bile bağışlaması ve af dilendiğinde bunu bağışlaması nedeniyle, kesin bir şekilde cennete girmenin &ouml;l&ccedil;&uuml;s&uuml; namazdır ve binlerce iyi amel işlemiş t&uuml;m namazsız insanlar cehenneme girecek diye bir şey s&ouml;ylenemez.&nbsp; Burada belirtilmesi gereken husus şudur: Namazı terk etmek iki deliden kaynaklanıyor olabilir.</p>\r\n\r\n<p>\r\n	1. İbadetsel amellerden biri sıfatıyla namazı ink&acirc;r etmek. Bu ink&acirc;r ve terk etmek kesinlikli azap ve cehenneme neden teşkil eder.</p>\r\n\r\n<p>\r\n	2. Ama namazı terk etmek ink&acirc;r etmekten kaynaklanmıyorsa ve sadece &ouml;nemsememek ve tembellikten kaynaklanıyorsa bu husus tartışılır bir meseledir. Bu konuda 375. cevabı okuyunuz ki faydalı olacaktır. &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;----------------</p>\r\n\r\n<p>\r\n	[1] &quot;...إِنَّ أَوَّلَ مَا یُحَاسَبُ بِهِ الْعَبْدُ الصَّلَاةُ فَإِنْ قُبِلَتْ قُبِلَ مَا سِوَاهَا...&quot;, Kafi, c: 2, s: 268, Daru&rsquo;l Kutubu İslamiye, Tahran, 1365 h.ş.</p>\r\n\r\n<p>\r\n	[2] Tin Suresi, 5,6.</p>\r\n','Dini &ouml;ğretilerimiz esasınca namaz, dinsel ameller arasında ilk ibadetsel fiildir. Eğer insanın namazı kabul edilirse, diğer ibadetsel amelleri de kabul edilir! &Ouml;te taraftan Kur&rsquo;an ayetlerinin a&ccedil;ık&ccedil;a belirtmesiyle her kim zerre miktarınca iyi amel işlerse onun karşılığını alacaktır. Bu ayetler uyarınca, &ouml;l&ccedil;me terazisinde hayrın miktarı fazla olacak olursa, insanın namazsız olsa da kurtuluş ehli olması apa&ccedil;ıktır. Namazı terk etmenin iki delili olabileceği s&ouml;ylenebilir.\r\n\r\n	\r\n		1. İbadetsel amellerin biri sıfatıyla namazı ink&acirc;r etmek. Bu ink&acirc;r ve terk kesinlikli azap ve cehenneme neden teşkil eder.\r\n\r\n	\r\n		2. Eğer namazı terk etmek ink&acirc;r etmeden kaynaklanmazsa ve tembellik ve &ouml;nem vermemekten kaynaklanırsa, bu tartışılır bir konudur ve ayrıntılı cevapta buna değinilecektir.','&nbsp;Yukarıdaki soruyu a&ccedil;ıklamak birka&ccedil; meseleyi dile getirmek v incelemeye bağlıdır ve bu meseleleri ve konuları a&ccedil;ıklamakla sorunun cevabına ulaşmayı arzu ediyoruz.\r\n\r\n\r\n	1. Hepimizin bildiği gibi dinsel &ouml;ğretilerimiz esasınca namaz, dinsel ameller arasında ilk ibadetsel fiildir; yani inan&ccedil; usullerinden sonra dinin r&uuml;k&uuml;nleri olarak adlandırılan amel merhalesinde &ouml;nemsenen ilk şey namazdır. Namaz kendinden dinin temeli ve dayanağıdır diye tabir edilen şeydir. Aynı şekilde nakledildiği &uuml;zere eğer insanın namazı kabul edilirse, diğer amelleri de kabul edilir.[1] İbadet h&uuml;k&uuml;mlerinde namazın &ccedil;ok &ouml;nemli bir konumu vardır ve onu hi&ccedil;bir halde terk etmek caiz değildir. Sadece y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;n artık olmadığı baygınlık ve şuursuzluk halinde namaz kılınmaz. Namaz hak karşısında baş eğmek ve teslim olmaktır. Şeytan da bu zaviyeden darbe yemiştir; &ccedil;&uuml;nk&uuml; secde etme bağlamındaki ilahi buyruğun karşısında teslim olmamıştır.\r\n\r\n\r\n	2. &Ouml;te taraftan, Kur&rsquo;an ayetlerinin a&ccedil;ık&ccedil;a belirttiği &uuml;zere her kim zerre miktarınca iyi amel işlerse, onun karşılığını alacaktır ve aynı şekilde her ne kadar k&ouml;t&uuml; ve &ccedil;irkin amelde bulunursa da onun cezasını &ccedil;ekecektir. Apa&ccedil;ık olduğu &uuml;zere bu ayetler uyarınca tartma terazisinde eğer hayrın miktarı &uuml;st&uuml;n gelecek olursa, insan namazsız olsa da kurtuluş ehli olmalıdır.\r\n\r\n\r\n	3. Kur&rsquo;an-ı Kerim ş&ouml;yle buyurmaktadır:\r\n\r\n\r\n	&rdquo;ثُمَّ رَدَدْناهُ أَسْفَلَ سافِلینَ إِلاَّ الَّذینَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ فَلَهُمْ أَجْرٌ غَیْرُ مَمْنُون[2] &ldquo;\r\n\r\n\r\n	Bu ayette iyi ameller tabiri kullanılmıştır ve iyi amellerden birisi de namazdır. O halde insan diğer iyi amelleri işleyerek &ouml;d&uuml;l alabilir.\r\n\r\n\r\n	4. İbadetsel amellerde kabul&uuml;n &ouml;l&ccedil;&uuml; ve kriteri ilahi niyettir; yani insan eğer namaz da d&acirc;hil olmak &uuml;zere en &uuml;st&uuml;n ibadetsel ve insani amelleri ilahi bir niyet taşımaksızın ve Allah&rsquo;a yaklaşma kasti g&uuml;tmeksizin yaparsa ve bunda şirk hedefi g&uuml;derse, bu ameller ilahi derg&acirc;hta kabul olmayacak ve onlar i&ccedil;in herhangi bir sevap g&ouml;z &ouml;n&uuml;nde bulundurulmayacaktır.\r\n\r\n\r\n	Bu &ouml;nc&uuml;lleri belirttikten sonra ş&ouml;yle s&ouml;yleyebiliriz: Her ne kadar namaz bir&ccedil;ok eser ve bereketleri barındırsa, namaz kılmak insanı Allah&rsquo;a yakınlaştırsa ve namazsız bir insan bu ilahi l&uuml;tuf ve nimetten yoksun ve nasipsiz kalsa ve de namaz Allah&rsquo;ı zikretmek olduğundan ve namazı kılmayan bir şahıs bu t&uuml;r &uuml;st&uuml;nl&uuml;klerden faydalanmasa bile, y&uuml;ce Allah t&uuml;m g&uuml;nahları ve hatta t&ouml;vbeden sonra şirk g&uuml;nahını bile bağışlaması ve af dilendiğinde bunu bağışlaması nedeniyle, kesin bir şekilde cennete girmenin &ouml;l&ccedil;&uuml;s&uuml; namazdır ve binlerce iyi amel işlemiş t&uuml;m namazsız insanlar cehenneme girecek diye bir şey s&ouml;ylenemez.&nbsp; Burada belirtilmesi gereken husus şudur: Namazı terk etmek iki deliden kaynaklanıyor olabilir.\r\n\r\n\r\n	1. İbadetsel amellerden biri sıfatıyla namazı ink&acirc;r etmek. Bu ink&acirc;r ve terk etmek kesinlikli azap ve cehenneme neden teşkil eder.\r\n\r\n\r\n	2. Ama namazı terk etmek ink&acirc;r etmekten kaynaklanmıyorsa ve sadece &ouml;nemsememek ve tembellikten kaynaklanıyorsa bu husus tartışılır bir meseledir. Bu konuda 375. cevabı okuyunuz ki faydalı olacaktır. &nbsp;\r\n\r\n\r\n	&nbsp;----------------\r\n\r\n\r\n	[1] &quot;...إِنَّ أَوَّلَ مَا یُحَاسَبُ بِهِ الْعَبْدُ الصَّلَاةُ فَإِنْ قُبِلَتْ قُبِلَ مَا سِوَاهَا...&quot;, Kafi, c: 2, s: 268, Daru&rsquo;l Kutubu İslamiye, Tahran, 1365 h.ş.\r\n\r\n\r\n	[2] Tin Suresi, 5,6.'),(316,'tr328','<div class=\"quest-content\" id=\"A3_1\" style=\"display: block;\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Hz Masume&rsquo;nin adı Fatıma&rsquo;dır. Rivayet ve tarih kitaplarında da ondan Musa bin Cafer&rsquo;in kızı Fatıma olarak s&ouml;z edilmiştir. Hz Masume peygamberler ve imamlar hakkında kullanılan kelam literat&uuml;r&uuml;ndeki manasıyla masum değildir, ama kendisi y&uuml;ksek bir ruh temizliği ve manevi kemale sahip idi. Masumiyetin nispi bir husus olduğu hatırlatılmalıdır. Hz Masume&rsquo;nin şanı ve makamı hakkında nakledilen rivayetlere binaen, imamlar (a.s) &ouml;l&ccedil;&uuml;s&uuml;nde olmasa da kendisinin masumiyetin bir mertebesine sahip olduğuna inanılabilir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Hz Masume&rsquo;nin adı Fatıma&rsquo;dır. Rivayet ve tarih kitaplarında da ondan Musa bin Cafer&rsquo;in kızı Fatıma sıfatıyla bahsedilmiştir.[1] Ama y&uuml;zyıllardır kendisi bu lakap ile meşhur olmuştur[2] ve İranlıların nezdinde bu lakap onun ismi haline gelmiştir.&nbsp; Hz Masume peygamberler ve imamlar hakkında kullanılan manasıyla masum değildir,[3] ama kendisi y&uuml;ksek bir ruh temizliği ve manevi kemale sahip idi. &Ouml;yle ki kendisini ziyaret edenlere cennet vaadi verilmiştir.[4] Masumiyetin nispi bir husus olduğu hatırlatılmalıdır. Hz Masume&rsquo;nin şanı ve makamı hakkında nakledilen rivayetlere binaen,[5] imamlar (a.s) haddinde olmasa da kendisinin masumiyetin bir mertebesini taşıdığına inanılabilir. Bu mesele b&ouml;yle bir hanım hakkında uzak g&ouml;r&uuml;lmemektedir; &ccedil;&uuml;nk&uuml; g&uuml;nahtan uzak kalmak anlamındaki masumiyetin bu derecesi, b&uuml;y&uuml;k &acirc;limlerin hayatında da bir&ccedil;ok kez m&uuml;şahede edilmiştir.</p>\r\n\r\n<p>\r\n	İlgili Başlık:</p>\r\n\r\n<p>\r\n	Masumiyetin Manası, 1738 (Site:1885).</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Şeyh Saduk, Uynu Ahbaru&rsquo;r Rıza (a.s), c: 2, s: 267, Neşri cihan, Tahran, &Ccedil;apı evvel, 1378 h.k.</p>\r\n\r\n<p>\r\n	[2] Meclisi, Biharu&rsquo;l Envar, c: 106, s: 168.</p>\r\n\r\n<p>\r\n	[3] Masum, Allah&rsquo;ın l&uuml;tf&uuml; ile her t&uuml;rl&uuml; &ccedil;irkinlik, g&uuml;nah, &ccedil;irkin ve k&ouml;t&uuml; işlerden sakınan kimsedir. Bu cebri bir şekilde değil bilakis şahsın bunları yapabilme olanağına sahip olup ka&ccedil;ınmasıdır. Aynı şekilde masum yanlış ve hata yapmaktan uzaktır. İmam Cafer-i Sadık (a.s) bu hususta ş&ouml;yle buyurmaktadır: &ldquo;Masum Allah tarafından t&uuml;m g&uuml;nahlardan korunan ve Allah&rsquo;ın kendisi hakkında her kim ki ilahi korumaya sığınırsa kesinlikle doğru yola erecektir diye buyurduğu kimsedir.&rdquo; Şeyh Saduk, Meaniu&rsquo;l Ahbar, s: 132, İntişaratı camiayı muderrisini Kum, 1361 h.ş; Masumiyet Mefhumu Ve Fertlerin Masum Olma İmk&acirc;nı makalesinden alıntı, s: 249. &nbsp;</p>\r\n\r\n<p>\r\n	[4] Amuli, Şeyh H&uuml;rr, Vesailu&rsquo;ş Şia, c: 14, s: 576, hadis 94, M&uuml;essesei A&rsquo;lul Beyt (a.s), Kum, 1409 h.k.</p>\r\n\r\n<p>\r\n	مُحَمَّدُ بْنُ عَلِیِّ بْنِ الْحُسَیْنِ فِی ثَوَابِ الْأَعْمَالِ وَ عُیُونِ الْأَخْبَارِ عَنْ أَبِیهِ وَ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَکِّلِ عَنْ عَلِیِّ بْنِ إِبْرَاهِیمَ عَنْ أَبِیهِ عَنْ سَعْدِ بْنِ سَعْدٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا (ع) عَنْ زِیَارَةِ فَاطِمَةَ بِنْتِ مُوسَى بْنِ جَعْفَرٍ (ع) بِقُمَّ فَقَالَ مَنْ زَارَهَا فَلَهُ الْجَنَّة.</p>\r\n\r\n<p>\r\n	[5] H&uuml;rr&rsquo;&uuml; Amuli, Vesailu&rsquo;ş Şia, c: 14, s: 576, hadis 19850 &ndash; 19851.</p>\r\n','Hz Masume&rsquo;nin adı Fatıma&rsquo;dır. Rivayet ve tarih kitaplarında da ondan Musa bin Cafer&rsquo;in kızı Fatıma olarak s&ouml;z edilmiştir. Hz Masume peygamberler ve imamlar hakkında kullanılan kelam literat&uuml;r&uuml;ndeki manasıyla masum değildir, ama kendisi y&uuml;ksek bir ruh temizliği ve manevi kemale sahip idi. Masumiyetin nispi bir husus olduğu hatırlatılmalıdır. Hz Masume&rsquo;nin şanı ve makamı hakkında nakledilen rivayetlere binaen, imamlar (a.s) &ouml;l&ccedil;&uuml;s&uuml;nde olmasa da kendisinin masumiyetin bir mertebesine sahip olduğuna inanılabilir.','&nbsp;Hz Masume&rsquo;nin adı Fatıma&rsquo;dır. Rivayet ve tarih kitaplarında da ondan Musa bin Cafer&rsquo;in kızı Fatıma sıfatıyla bahsedilmiştir.[1] Ama y&uuml;zyıllardır kendisi bu lakap ile meşhur olmuştur[2] ve İranlıların nezdinde bu lakap onun ismi haline gelmiştir.&nbsp; Hz Masume peygamberler ve imamlar hakkında kullanılan manasıyla masum değildir,[3] ama kendisi y&uuml;ksek bir ruh temizliği ve manevi kemale sahip idi. &Ouml;yle ki kendisini ziyaret edenlere cennet vaadi verilmiştir.[4] Masumiyetin nispi bir husus olduğu hatırlatılmalıdır. Hz Masume&rsquo;nin şanı ve makamı hakkında nakledilen rivayetlere binaen,[5] imamlar (a.s) haddinde olmasa da kendisinin masumiyetin bir mertebesini taşıdığına inanılabilir. Bu mesele b&ouml;yle bir hanım hakkında uzak g&ouml;r&uuml;lmemektedir; &ccedil;&uuml;nk&uuml; g&uuml;nahtan uzak kalmak anlamındaki masumiyetin bu derecesi, b&uuml;y&uuml;k &acirc;limlerin hayatında da bir&ccedil;ok kez m&uuml;şahede edilmiştir.\r\n\r\n\r\n	İlgili Başlık:\r\n\r\n\r\n	Masumiyetin Manası, 1738 (Site:1885).\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Şeyh Saduk, Uynu Ahbaru&rsquo;r Rıza (a.s), c: 2, s: 267, Neşri cihan, Tahran, &Ccedil;apı evvel, 1378 h.k.\r\n\r\n\r\n	[2] Meclisi, Biharu&rsquo;l Envar, c: 106, s: 168.\r\n\r\n\r\n	[3] Masum, Allah&rsquo;ın l&uuml;tf&uuml; ile her t&uuml;rl&uuml; &ccedil;irkinlik, g&uuml;nah, &ccedil;irkin ve k&ouml;t&uuml; işlerden sakınan kimsedir. Bu cebri bir şekilde değil bilakis şahsın bunları yapabilme olanağına sahip olup ka&ccedil;ınmasıdır. Aynı şekilde masum yanlış ve hata yapmaktan uzaktır. İmam Cafer-i Sadık (a.s) bu hususta ş&ouml;yle buyurmaktadır: &ldquo;Masum Allah tarafından t&uuml;m g&uuml;nahlardan korunan ve Allah&rsquo;ın kendisi hakkında her kim ki ilahi korumaya sığınırsa kesinlikle doğru yola erecektir diye buyurduğu kimsedir.&rdquo; Şeyh Saduk, Meaniu&rsquo;l Ahbar, s: 132, İntişaratı camiayı muderrisini Kum, 1361 h.ş; Masumiyet Mefhumu Ve Fertlerin Masum Olma İmk&acirc;nı makalesinden alıntı, s: 249. &nbsp;\r\n\r\n\r\n	[4] Amuli, Şeyh H&uuml;rr, Vesailu&rsquo;ş Şia, c: 14, s: 576, hadis 94, M&uuml;essesei A&rsquo;lul Beyt (a.s), Kum, 1409 h.k.\r\n\r\n\r\n	مُحَمَّدُ بْنُ عَلِیِّ بْنِ الْحُسَیْنِ فِی ثَوَابِ الْأَعْمَالِ وَ عُیُونِ الْأَخْبَارِ عَنْ أَبِیهِ وَ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَکِّلِ عَنْ عَلِیِّ بْنِ إِبْرَاهِیمَ عَنْ أَبِیهِ عَنْ سَعْدِ بْنِ سَعْدٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا (ع) عَنْ زِیَارَةِ فَاطِمَةَ بِنْتِ مُوسَى بْنِ جَعْفَرٍ (ع) بِقُمَّ فَقَالَ مَنْ زَارَهَا فَلَهُ الْجَنَّة.\r\n\r\n\r\n	[5] H&uuml;rr&rsquo;&uuml; Amuli, Vesailu&rsquo;ş Şia, c: 14, s: 576, hadis 19850 &ndash; 19851.'),(317,'tr327','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Namazı vaktin başında kılmak hakkında bir&ccedil;ok eser ve sevap karar kılınmıştır; namazın sevabının iki katına &ccedil;ıkması ve ilahi sevgiye mazhar olmak bunlardan sayılır. &Acirc;limler de bu hususu dikkate alarak, namazı vaktin başında kılmayı halka tavsiye etmiş ve bunu Allah&rsquo;a y&ouml;nelik seyir ve yolculukta ve insan&icirc; kemale ermede &ouml;nemli bir usul addetmiştir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Namazı vaktin başında kılmanın sevabı hakkında temiz imamlardan (a.s) nakledilen bazı hadisleri zikrediyoruz:</p>\r\n\r\n<p>\r\n	1. İmam Sadık&rsquo;ın (a.s) sahabelerinden birisi ona ş&ouml;yle dedi: Ey Eba Abdullah! Bana sabah namazının en faziletli vaktini bildir. İmam (a.s) ş&ouml;yle buyurdu: Fecrin doğuş vaktidir; zira Y&uuml;ce Allah ş&ouml;yle buyuruyor: &ldquo;&Ccedil;&uuml;nk&uuml; sabah Kur&#39;an&#39;ı ger&ccedil;ekten şahitlidir.&rdquo;[1] Yani sabah namazını hem g&uuml;nd&uuml;z ve hem de gece melekleri m&uuml;şahede etmektedir. O halde bir kul sabah namazını fecir doğduğu esnada kılarsa, onun sevabı iki defa kendisinin amel defterine yazılır. Hem g&uuml;nd&uuml;z melekleri ve hem de gece melekleri yazar.[2]</p>\r\n\r\n<p>\r\n	2. Hz. Musa b. Cafer (a.s): Vaktin başında ve &ouml;zel bir edep ve tarzda kılınan farz namazlar, as[3] ağacının yeni yetişmiş, ışıldayan ve alımlı yaprak ve dallarından daha g&uuml;zel kokar. O halde (farz) namazı vaktin başında kılmaya &ccedil;alışın.&rdquo;[4]</p>\r\n\r\n<p>\r\n	3. Z&uuml;rare, İmam Bakır&rsquo;dan (a.s) Allah işinizi rast getirsin, namazların eda edilmesi vaktin başında mı, ortasında mı yoksa sonunda mı daha iyidir diye sorar. İmam (a.s) ş&ouml;yle buyurur: Allah Resul&uuml; (s.a.a), Allah azze ve celle iyi işleri &ccedil;abucak yapıldığında sever, diye buyurmuştur.&rdquo;[5]</p>\r\n\r\n<p>\r\n	4. İmam Sadık (a.s): Her kim farz namazları vaktin başında kılar ve doğru eda ederse, melek onu temiz ve ışıldar bir şekilde g&ouml;ğe ulaştırır ve o namaz beni koruduğun gibi Allah seni korusun ve beni meleğe teslim ettiğin gibi ben de seni Allah&rsquo;a emanet ediyorum diye nidada bulunur. Her kim de sebepsiz yere vaktinden sonra dikkatsiz ve manevi bir irtibat olmaksızın namaz kılarsa, melek onu siyah olarak g&ouml;ğe ulaştırır ve namaz beni zayi ettiğin gibi Allah da seni zayi etsin ve beni &ouml;nemsemediğin gibi Allah da seni &ouml;nemsemesin, diye nidada bulunur&hellip;&rdquo;[6] B&uuml;y&uuml;k &acirc;limler de bu hadisleri dikkate alarak namazı vaktin başında kılmayı halka tavsiye etmiş ve bunu Allah&rsquo;a y&ouml;nelik seyir ve yolculukta ve insan&icirc; kemale ermede &ouml;nemli bir usul addetmişlerdir.[7]</p>\r\n\r\n<p>\r\n	Netice: Temiz imamların (a.s) rivayetleri ve &acirc;limlerin tavsiyesi esasınca, insanın şer&icirc; &ouml;zr&uuml; yoksa eserleri ve sevabına nail olmak i&ccedil;in namazı vaktin başında kılmalıdır.</p>\r\n\r\n<p>\r\n	&nbsp;----------------</p>\r\n\r\n<p>\r\n	[1] İsra, 78 &laquo;أَقِمِ الصَّلاةَ لِدُلُوکِ الشَّمْسِ إِلى&rlm; غَسَقِ اللَّیْلِ وَ قُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ کانَ مَشْهُوداً&raquo; G&uuml;neşin kaymasından, gecenin kararmasına kadar namazı g&uuml;zel kıl; bir de kıraatiyle se&ccedil;kin olan sabah namazını; &ccedil;&uuml;nk&uuml; sabah Kur&#39;an&#39;ı ger&ccedil;ekten şahitlidir.</p>\r\n\r\n<p>\r\n	[2] Kuleyni, Muhammed b. Yakub, el-Kafi, c. 3, s. 283, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1365 ş.</p>\r\n\r\n<p>\r\n	[3] As ağacı sıcak iklimin bir mahsul&uuml;d&uuml;r ve s&ouml;ylendiğine g&ouml;re Hz. Musa&rsquo;nın (a.s) asası bu ağacın tahtasındanmış. Aynı şekilde &ccedil;ok g&uuml;zel kokulu reyhana da denmektedir. Bkz: Ferheng-i Nefisi, c. 1, s. 27, be nakl az Mucahidi, Muhammed Ali, Padaş-ı Nikiha Ve Keyger-i G&uuml;nahan, s. 112, İntişarat-ı Server, Kum, &ccedil;ap-ı evvel, 1381 ş.</p>\r\n\r\n<p>\r\n	[4] Amıli, Şeyh H&uuml;r, Vesail&uuml;&rsquo;ş-Şia, c. 4, s. 119, M&uuml;essese-i &Acirc;lu&rsquo;l-Beyt (a.s), Kum, 1409 k.</p>\r\n\r\n<p>\r\n	[5] El-Kafi, c. 3, s. 274.</p>\r\n\r\n<p>\r\n	[6] Vesail&uuml;&rsquo;ş-Şia, c. 4, s. 123 ve 124.</p>\r\n\r\n<p>\r\n	[7] Bkz: Musevi (İmam Humeyni), Seyid Ruhullah, Adab-ı Sal&acirc;t, s. 108, M&uuml;essese-i Tanzim Ve Neşr-i Asar-ı İmam Humeyni (r.a), Tahran, &ccedil;ap-ı heftom, 1378 ş.</p>\r\n','Namazı vaktin başında kılmak hakkında bir&ccedil;ok eser ve sevap karar kılınmıştır; namazın sevabının iki katına &ccedil;ıkması ve ilahi sevgiye mazhar olmak bunlardan sayılır. &Acirc;limler de bu hususu dikkate alarak, namazı vaktin başında kılmayı halka tavsiye etmiş ve bunu Allah&rsquo;a y&ouml;nelik seyir ve yolculukta ve insan&icirc; kemale ermede &ouml;nemli bir usul addetmiştir.','&nbsp;Namazı vaktin başında kılmanın sevabı hakkında temiz imamlardan (a.s) nakledilen bazı hadisleri zikrediyoruz:\r\n\r\n\r\n	1. İmam Sadık&rsquo;ın (a.s) sahabelerinden birisi ona ş&ouml;yle dedi: Ey Eba Abdullah! Bana sabah namazının en faziletli vaktini bildir. İmam (a.s) ş&ouml;yle buyurdu: Fecrin doğuş vaktidir; zira Y&uuml;ce Allah ş&ouml;yle buyuruyor: &ldquo;&Ccedil;&uuml;nk&uuml; sabah Kur&#39;an&#39;ı ger&ccedil;ekten şahitlidir.&rdquo;[1] Yani sabah namazını hem g&uuml;nd&uuml;z ve hem de gece melekleri m&uuml;şahede etmektedir. O halde bir kul sabah namazını fecir doğduğu esnada kılarsa, onun sevabı iki defa kendisinin amel defterine yazılır. Hem g&uuml;nd&uuml;z melekleri ve hem de gece melekleri yazar.[2]\r\n\r\n\r\n	2. Hz. Musa b. Cafer (a.s): Vaktin başında ve &ouml;zel bir edep ve tarzda kılınan farz namazlar, as[3] ağacının yeni yetişmiş, ışıldayan ve alımlı yaprak ve dallarından daha g&uuml;zel kokar. O halde (farz) namazı vaktin başında kılmaya &ccedil;alışın.&rdquo;[4]\r\n\r\n\r\n	3. Z&uuml;rare, İmam Bakır&rsquo;dan (a.s) Allah işinizi rast getirsin, namazların eda edilmesi vaktin başında mı, ortasında mı yoksa sonunda mı daha iyidir diye sorar. İmam (a.s) ş&ouml;yle buyurur: Allah Resul&uuml; (s.a.a), Allah azze ve celle iyi işleri &ccedil;abucak yapıldığında sever, diye buyurmuştur.&rdquo;[5]\r\n\r\n\r\n	4. İmam Sadık (a.s): Her kim farz namazları vaktin başında kılar ve doğru eda ederse, melek onu temiz ve ışıldar bir şekilde g&ouml;ğe ulaştırır ve o namaz beni koruduğun gibi Allah seni korusun ve beni meleğe teslim ettiğin gibi ben de seni Allah&rsquo;a emanet ediyorum diye nidada bulunur. Her kim de sebepsiz yere vaktinden sonra dikkatsiz ve manevi bir irtibat olmaksızın namaz kılarsa, melek onu siyah olarak g&ouml;ğe ulaştırır ve namaz beni zayi ettiğin gibi Allah da seni zayi etsin ve beni &ouml;nemsemediğin gibi Allah da seni &ouml;nemsemesin, diye nidada bulunur&hellip;&rdquo;[6] B&uuml;y&uuml;k &acirc;limler de bu hadisleri dikkate alarak namazı vaktin başında kılmayı halka tavsiye etmiş ve bunu Allah&rsquo;a y&ouml;nelik seyir ve yolculukta ve insan&icirc; kemale ermede &ouml;nemli bir usul addetmişlerdir.[7]\r\n\r\n\r\n	Netice: Temiz imamların (a.s) rivayetleri ve &acirc;limlerin tavsiyesi esasınca, insanın şer&icirc; &ouml;zr&uuml; yoksa eserleri ve sevabına nail olmak i&ccedil;in namazı vaktin başında kılmalıdır.\r\n\r\n\r\n	&nbsp;----------------\r\n\r\n\r\n	[1] İsra, 78 &laquo;أَقِمِ الصَّلاةَ لِدُلُوکِ الشَّمْسِ إِلى&rlm; غَسَقِ اللَّیْلِ وَ قُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ کانَ مَشْهُوداً&raquo; G&uuml;neşin kaymasından, gecenin kararmasına kadar namazı g&uuml;zel kıl; bir de kıraatiyle se&ccedil;kin olan sabah namazını; &ccedil;&uuml;nk&uuml; sabah Kur&#39;an&#39;ı ger&ccedil;ekten şahitlidir.\r\n\r\n\r\n	[2] Kuleyni, Muhammed b. Yakub, el-Kafi, c. 3, s. 283, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1365 ş.\r\n\r\n\r\n	[3] As ağacı sıcak iklimin bir mahsul&uuml;d&uuml;r ve s&ouml;ylendiğine g&ouml;re Hz. Musa&rsquo;nın (a.s) asası bu ağacın tahtasındanmış. Aynı şekilde &ccedil;ok g&uuml;zel kokulu reyhana da denmektedir. Bkz: Ferheng-i Nefisi, c. 1, s. 27, be nakl az Mucahidi, Muhammed Ali, Padaş-ı Nikiha Ve Keyger-i G&uuml;nahan, s. 112, İntişarat-ı Server, Kum, &ccedil;ap-ı evvel, 1381 ş.\r\n\r\n\r\n	[4] Amıli, Şeyh H&uuml;r, Vesail&uuml;&rsquo;ş-Şia, c. 4, s. 119, M&uuml;essese-i &Acirc;lu&rsquo;l-Beyt (a.s), Kum, 1409 k.\r\n\r\n\r\n	[5] El-Kafi, c. 3, s. 274.\r\n\r\n\r\n	[6] Vesail&uuml;&rsquo;ş-Şia, c. 4, s. 123 ve 124.\r\n\r\n\r\n	[7] Bkz: Musevi (İmam Humeyni), Seyid Ruhullah, Adab-ı Sal&acirc;t, s. 108, M&uuml;essese-i Tanzim Ve Neşr-i Asar-ı İmam Humeyni (r.a), Tahran, &ccedil;ap-ı heftom, 1378 ş.'),(318,'tr326','<p>\r\n	<br />\r\n	&nbsp;S&ouml;zl&uuml;kler, rivayetler ve m&uuml;fessirlerin s&ouml;zlerinde Samet kavramı hakkında bir&ccedil;ok anlam zikredilmiştir; bu y&uuml;zden bu kısa makalede her &uuml;&ccedil; gruptan bir takım numuneler aktaracağız:</p>\r\n\r\n<p>\r\n	A. Ragıp M&uuml;fredatta ş&ouml;yle demektedir: Samet efendi ve b&uuml;y&uuml;kl&uuml;k manasında olup b&uuml;y&uuml;k işlerin yapılması i&ccedil;in kendisine m&uuml;racaat edilendir. Bazıları da ş&ouml;yle demiştir: Samet i&ccedil;i boş olmayan aksine dolu olan şey anlamındadır.[1]</p>\r\n\r\n<p>\r\n	B. İmam H&uuml;seyin (a.s) bir hadiste Samet i&ccedil;in beş mana belirtmiştir:</p>\r\n\r\n<p>\r\n	1. Samet b&uuml;y&uuml;kl&uuml;k ve efendiliğin zirvesinde olan kimsedir.</p>\r\n\r\n<p>\r\n	2. Samet daima ezeli ve ebedi olan zata denir.</p>\r\n\r\n<p>\r\n	3. Samet i&ccedil;inde boşluk olmayan varlıktır ve i&ccedil;i boş olmayan şey manasındadır.</p>\r\n\r\n<p>\r\n	4. Samet yemeyen ve i&ccedil;meyen kimseye denir.</p>\r\n\r\n<p>\r\n	5. Samet uyumayan kimsedir.[2]</p>\r\n\r\n<p>\r\n	Bir diğer rivayette ise Samet&rsquo;in kendi zatıyla kaim olan ve bir başkasına ihtiya&ccedil; duymayan kimse olduğu belirtilmiştir.[3] İmam Ali bin H&uuml;seyin&rsquo;den&nbsp; (a.s) ş&ouml;yle nakledilmiştir: Samet ortağı olmayan ve bir şeyi korumada problem taşımayan ve hi&ccedil;bir şeyin kendisinden gizli kalmadığı kimsedir.[4]</p>\r\n\r\n<p>\r\n	Aynı şekilde nakledildiği &uuml;zere Basra halkı İmam H&uuml;seyin&rsquo;e (a.s) bir mektup yollar ve kendisinden Samet&rsquo;in manasını sorarlar. İmam kendilerine verdiği cevapta ş&ouml;yle buyurur: Rahman ve Rahim olan Allah&rsquo;ın adıyla. Kur&rsquo;an hakkında bilginiz olmadan tartışma ve m&uuml;cadeleye girmeyin; &ccedil;&uuml;nk&uuml; ben ceddim Allah Resul&uuml;nden (a.s) ş&ouml;yle buyurduğunu duydum: Herkim bilgisi olmaksızın s&ouml;z s&ouml;ylerse, ateşte kendisi i&ccedil;in belirlenmiş yere oturması gerekir. Y&uuml;ce Allah kendisi Samet&rsquo;i tefsir etmiştir: O doğmamış, doğrulmamış ve O&rsquo;nun bir benzeri yoktur.&nbsp;&nbsp; Evet, Samet olan Allah hi&ccedil;bir şeyden meydana gelmemiş, bir şeyde bulunmamakta ve hi&ccedil;bir şey &uuml;zerinde yer almamaktadır. O eşyaları yaratandır. Her şeyi kendi g&uuml;c&uuml;yle yaratmıştır. Yok olmak i&ccedil;in yarattığı şey yine O&rsquo;nun iradesiyle yok olur ve beka i&ccedil;in yarattığı şey de O&rsquo;nun ilmiyle baki kalır. İşte bu Samet olan Allah&rsquo;tır.[5] Samet hakkındaki rivayetlerde belirtilen manalar g&ouml;z &ouml;n&uuml;nde bulundurulduğunda onların t&uuml;m&uuml;n&uuml;n bir hakikate d&ouml;nd&uuml;ğ&uuml; hatırlatılmalıdır ve o hakikat hi&ccedil;bir şeye ihtiya&ccedil; duymayan b&uuml;y&uuml;kl&uuml;k ve efendiliktir. Her şey ona ihtiya&ccedil; duymaktadır.</p>\r\n\r\n<p>\r\n	C. Allame Tabatabai ş&ouml;yle demektedir: Allah&rsquo;ın Samet olmasının manası şudur: Her şey zat, etki ve sıfatlarında Allah&rsquo; muhta&ccedil;tır ve O her şeyin nihai maksadıdır. Samet kelimesinin manasının k&ouml;k&uuml; kastetmek veya g&uuml;venerek kastetmek anlamındadır. Arap&ccedil;ada &ldquo;Semedehu, Yesmidihu, Semeden&rdquo; s&ouml;ylendiği vakit bunun manası &ldquo;nasara ve yensuru&rdquo; babında filan şahsa g&uuml;venerek ona kastetti veya filan şeyi kastetti manasındadır. Bazı m&uuml;fessirler sıfat olan bu kelimeyi değişik manalarda tefsir etmişlerdir ve onların &ccedil;oğu ihtiya&ccedil;larını gidermek i&ccedil;in her taraftan kendisine m&uuml;racaat edilen efendi ve b&uuml;y&uuml;k varlık manasına d&ouml;nmektedir. Bahse konu olan ayette bu mutlak bir şekilde geldiği i&ccedil;in belirtilen anlamı vermektedir. O halde Y&uuml;ce Allah, evrendeki t&uuml;m varlıkların b&uuml;t&uuml;n ihtiya&ccedil;larında kendisine y&ouml;neldikleri efendi ve y&uuml;ce varlıktır.&nbsp; Evet, Y&uuml;ce Allah her şeyin yaratıcısı olduğundan ve varlık sahibi olan her şey varlığını O&rsquo;ndan aldığından, şey olarak adlandırılan her şey kendi zat&icirc; sıfatları ve etkilerinde Allah&rsquo;a muhta&ccedil;tır. Hakeza ihtiya&ccedil;larını gidermede O&rsquo;na y&ouml;nelir. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: &ldquo;أَلا لَهُ الْخَلْقُ وَ الْأَمْرُ&rdquo;[6] ve aynı şekilde mutlak olarak ş&ouml;yle buyurmuştur: &ldquo;وَ أَنَّ إِلى&rlm; رَبِّکَ الْمُنْتَهى&rdquo;[7] o halde Y&uuml;ce Allah varlık &acirc;leminde tasavvur edilen her ihtiya&ccedil;ta Samet&rsquo;tir; yani bir şeyi isteyen herhangi bir varlığın son hedefi O&rsquo;dur ve onun ihtiyacının giderilmesi ancak Allah vesilesi iledir. Buradan anlaşıldığı &uuml;zere Samet kelimesinin başına elif ve lam gelmişse bu &ouml;zg&uuml;nl&uuml;k ifadesinde bulunmak i&ccedil;indir ve sadece Y&uuml;ce Allah&rsquo;ın mutlak anlamda Samet olduğunu yansıtmaktadır. &ldquo;Ahad&rdquo; kelimesinde ise elif ve lam kullanılmamıştır; &ccedil;&uuml;nk&uuml; bu kelime ifade ettiği &ouml;zel anlam itibari ile Y&uuml;ce Allah dışında hi&ccedil;bir varlık i&ccedil;in kullanılamaz. O halde elif ve lam kullanılarak birliğin y&uuml;ce Allah&rsquo;a &ouml;zg&uuml; kılınmasının ifade edilmesine gerek duyulmamış veya ahdedilmiş birliğin yansıtılmasına gerek kalmamıştır.[8]&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1] Ragıbı İsfahani, M&uuml;fredatı Elfazı Kur&rsquo;an, c: 1, s: 492, Vajei &ldquo;Samet&rdquo;; Sehahu&rsquo;l Lugat, Mecmeu&rsquo;l Bahreyn, Cevamiu&rsquo;l Cami&rsquo;i, Gamusu Kur&rsquo;an, Nihaye-i İbni Kesir&hellip;</p>\r\n\r\n<p>\r\n	[2] Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c: 3, s: 223, M&uuml;essesei El- Vefa, Beyrut, 1409 h.k.</p>\r\n\r\n<p>\r\n	[3]&nbsp; a.g.e.</p>\r\n\r\n<p>\r\n	[4] a.g.e.</p>\r\n\r\n<p>\r\n	[5] H&uuml;rr&rsquo;&uuml;, Amuli, Vesailı&rsquo;ş Şia, c: 27, s: 189, M&uuml;essesei A&rsquo;lul Beyt (a.s), Kum 1409 h.k.</p>\r\n\r\n<p>\r\n	[6] &ldquo;Dikkat edin, yaratmak da, emretmek de yalnız O&rsquo;na mahsustur. &Acirc;lemlerin Rabbi olan Allah&rsquo;ın şanı y&uuml;cedir..&rdquo; A&rsquo;raf Suresi, 42</p>\r\n\r\n<p>\r\n	[7]&nbsp; &ldquo;Ş&uuml;phesiz en son varış Rabbinedir.&rdquo; Necm Suresi, 42</p>\r\n\r\n<p>\r\n	[8] Tabatabai, Seyyid Muhammed H&uuml;seyin, El- Mizan fi Tefsiri&rsquo;l Kur&rsquo;an, c: 20, s. 388 &ndash; 389, Defteri intişaratı İslami, Kum, &ccedil;apı pencum, 1417 h.k.</p>\r\n','','&nbsp;S&ouml;zl&uuml;kler, rivayetler ve m&uuml;fessirlerin s&ouml;zlerinde Samet kavramı hakkında bir&ccedil;ok anlam zikredilmiştir; bu y&uuml;zden bu kısa makalede her &uuml;&ccedil; gruptan bir takım numuneler aktaracağız:\r\n\r\n\r\n	A. Ragıp M&uuml;fredatta ş&ouml;yle demektedir: Samet efendi ve b&uuml;y&uuml;kl&uuml;k manasında olup b&uuml;y&uuml;k işlerin yapılması i&ccedil;in kendisine m&uuml;racaat edilendir. Bazıları da ş&ouml;yle demiştir: Samet i&ccedil;i boş olmayan aksine dolu olan şey anlamındadır.[1]\r\n\r\n\r\n	B. İmam H&uuml;seyin (a.s) bir hadiste Samet i&ccedil;in beş mana belirtmiştir:\r\n\r\n\r\n	1. Samet b&uuml;y&uuml;kl&uuml;k ve efendiliğin zirvesinde olan kimsedir.\r\n\r\n\r\n	2. Samet daima ezeli ve ebedi olan zata denir.\r\n\r\n\r\n	3. Samet i&ccedil;inde boşluk olmayan varlıktır ve i&ccedil;i boş olmayan şey manasındadır.\r\n\r\n\r\n	4. Samet yemeyen ve i&ccedil;meyen kimseye denir.\r\n\r\n\r\n	5. Samet uyumayan kimsedir.[2]\r\n\r\n\r\n	Bir diğer rivayette ise Samet&rsquo;in kendi zatıyla kaim olan ve bir başkasına ihtiya&ccedil; duymayan kimse olduğu belirtilmiştir.[3] İmam Ali bin H&uuml;seyin&rsquo;den&nbsp; (a.s) ş&ouml;yle nakledilmiştir: Samet ortağı olmayan ve bir şeyi korumada problem taşımayan ve hi&ccedil;bir şeyin kendisinden gizli kalmadığı kimsedir.[4]\r\n\r\n\r\n	Aynı şekilde nakledildiği &uuml;zere Basra halkı İmam H&uuml;seyin&rsquo;e (a.s) bir mektup yollar ve kendisinden Samet&rsquo;in manasını sorarlar. İmam kendilerine verdiği cevapta ş&ouml;yle buyurur: Rahman ve Rahim olan Allah&rsquo;ın adıyla. Kur&rsquo;an hakkında bilginiz olmadan tartışma ve m&uuml;cadeleye girmeyin; &ccedil;&uuml;nk&uuml; ben ceddim Allah Resul&uuml;nden (a.s) ş&ouml;yle buyurduğunu duydum: Herkim bilgisi olmaksızın s&ouml;z s&ouml;ylerse, ateşte kendisi i&ccedil;in belirlenmiş yere oturması gerekir. Y&uuml;ce Allah kendisi Samet&rsquo;i tefsir etmiştir: O doğmamış, doğrulmamış ve O&rsquo;nun bir benzeri yoktur.&nbsp;&nbsp; Evet, Samet olan Allah hi&ccedil;bir şeyden meydana gelmemiş, bir şeyde bulunmamakta ve hi&ccedil;bir şey &uuml;zerinde yer almamaktadır. O eşyaları yaratandır. Her şeyi kendi g&uuml;c&uuml;yle yaratmıştır. Yok olmak i&ccedil;in yarattığı şey yine O&rsquo;nun iradesiyle yok olur ve beka i&ccedil;in yarattığı şey de O&rsquo;nun ilmiyle baki kalır. İşte bu Samet olan Allah&rsquo;tır.[5] Samet hakkındaki rivayetlerde belirtilen manalar g&ouml;z &ouml;n&uuml;nde bulundurulduğunda onların t&uuml;m&uuml;n&uuml;n bir hakikate d&ouml;nd&uuml;ğ&uuml; hatırlatılmalıdır ve o hakikat hi&ccedil;bir şeye ihtiya&ccedil; duymayan b&uuml;y&uuml;kl&uuml;k ve efendiliktir. Her şey ona ihtiya&ccedil; duymaktadır.\r\n\r\n\r\n	C. Allame Tabatabai ş&ouml;yle demektedir: Allah&rsquo;ın Samet olmasının manası şudur: Her şey zat, etki ve sıfatlarında Allah&rsquo; muhta&ccedil;tır ve O her şeyin nihai maksadıdır. Samet kelimesinin manasının k&ouml;k&uuml; kastetmek veya g&uuml;venerek kastetmek anlamındadır. Arap&ccedil;ada &ldquo;Semedehu, Yesmidihu, Semeden&rdquo; s&ouml;ylendiği vakit bunun manası &ldquo;nasara ve yensuru&rdquo; babında filan şahsa g&uuml;venerek ona kastetti veya filan şeyi kastetti manasındadır. Bazı m&uuml;fessirler sıfat olan bu kelimeyi değişik manalarda tefsir etmişlerdir ve onların &ccedil;oğu ihtiya&ccedil;larını gidermek i&ccedil;in her taraftan kendisine m&uuml;racaat edilen efendi ve b&uuml;y&uuml;k varlık manasına d&ouml;nmektedir. Bahse konu olan ayette bu mutlak bir şekilde geldiği i&ccedil;in belirtilen anlamı vermektedir. O halde Y&uuml;ce Allah, evrendeki t&uuml;m varlıkların b&uuml;t&uuml;n ihtiya&ccedil;larında kendisine y&ouml;neldikleri efendi ve y&uuml;ce varlıktır.&nbsp; Evet, Y&uuml;ce Allah her şeyin yaratıcısı olduğundan ve varlık sahibi olan her şey varlığını O&rsquo;ndan aldığından, şey olarak adlandırılan her şey kendi zat&icirc; sıfatları ve etkilerinde Allah&rsquo;a muhta&ccedil;tır. Hakeza ihtiya&ccedil;larını gidermede O&rsquo;na y&ouml;nelir. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: &ldquo;أَلا لَهُ الْخَلْقُ وَ الْأَمْرُ&rdquo;[6] ve aynı şekilde mutlak olarak ş&ouml;yle buyurmuştur: &ldquo;وَ أَنَّ إِلى&rlm; رَبِّکَ الْمُنْتَهى&rdquo;[7] o halde Y&uuml;ce Allah varlık &acirc;leminde tasavvur edilen her ihtiya&ccedil;ta Samet&rsquo;tir; yani bir şeyi isteyen herhangi bir varlığın son hedefi O&rsquo;dur ve onun ihtiyacının giderilmesi ancak Allah vesilesi iledir. Buradan anlaşıldığı &uuml;zere Samet kelimesinin başına elif ve lam gelmişse bu &ouml;zg&uuml;nl&uuml;k ifadesinde bulunmak i&ccedil;indir ve sadece Y&uuml;ce Allah&rsquo;ın mutlak anlamda Samet olduğunu yansıtmaktadır. &ldquo;Ahad&rdquo; kelimesinde ise elif ve lam kullanılmamıştır; &ccedil;&uuml;nk&uuml; bu kelime ifade ettiği &ouml;zel anlam itibari ile Y&uuml;ce Allah dışında hi&ccedil;bir varlık i&ccedil;in kullanılamaz. O halde elif ve lam kullanılarak birliğin y&uuml;ce Allah&rsquo;a &ouml;zg&uuml; kılınmasının ifade edilmesine gerek duyulmamış veya ahdedilmiş birliğin yansıtılmasına gerek kalmamıştır.[8]&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1] Ragıbı İsfahani, M&uuml;fredatı Elfazı Kur&rsquo;an, c: 1, s: 492, Vajei &ldquo;Samet&rdquo;; Sehahu&rsquo;l Lugat, Mecmeu&rsquo;l Bahreyn, Cevamiu&rsquo;l Cami&rsquo;i, Gamusu Kur&rsquo;an, Nihaye-i İbni Kesir&hellip;\r\n\r\n\r\n	[2] Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c: 3, s: 223, M&uuml;essesei El- Vefa, Beyrut, 1409 h.k.\r\n\r\n\r\n	[3]&nbsp; a.g.e.\r\n\r\n\r\n	[4] a.g.e.\r\n\r\n\r\n	[5] H&uuml;rr&rsquo;&uuml;, Amuli, Vesailı&rsquo;ş Şia, c: 27, s: 189, M&uuml;essesei A&rsquo;lul Beyt (a.s), Kum 1409 h.k.\r\n\r\n\r\n	[6] &ldquo;Dikkat edin, yaratmak da, emretmek de yalnız O&rsquo;na mahsustur. &Acirc;lemlerin Rabbi olan Allah&rsquo;ın şanı y&uuml;cedir..&rdquo; A&rsquo;raf Suresi, 42\r\n\r\n\r\n	[7]&nbsp; &ldquo;Ş&uuml;phesiz en son varış Rabbinedir.&rdquo; Necm Suresi, 42\r\n\r\n\r\n	[8] Tabatabai, Seyyid Muhammed H&uuml;seyin, El- Mizan fi Tefsiri&rsquo;l Kur&rsquo;an, c: 20, s. 388 &ndash; 389, Defteri intişaratı İslami, Kum, &ccedil;apı pencum, 1417 h.k.',''),(319,'tr325','<p>\r\n	<br />\r\n	&nbsp;Namazın farzlarından olan secde, farz ve m&uuml;stehap c&uuml;z ve şartlara sahiptir; bu c&uuml;mleden olmak &uuml;zere secdenin m&uuml;stehap amellerinden sayılan hususlar, erkeğin secde ederken ilk &ouml;nce ellerini ve kadının ise ilk &ouml;nce dizlerini yere koymasıdır.[1]</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] İmam Humeyni, Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi), muhakkık ve musahhıh: Beni Haşim Humeyni, Seyyid Muhammed H&uuml;seyin, c. 1, s. 591, Defteri intişaratı İslami, Kum, &ccedil;apı heştum, 1424 h.k.</p>\r\n','','&nbsp;Namazın farzlarından olan secde, farz ve m&uuml;stehap c&uuml;z ve şartlara sahiptir; bu c&uuml;mleden olmak &uuml;zere secdenin m&uuml;stehap amellerinden sayılan hususlar, erkeğin secde ederken ilk &ouml;nce ellerini ve kadının ise ilk &ouml;nce dizlerini yere koymasıdır.[1]\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] İmam Humeyni, Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi), muhakkık ve musahhıh: Beni Haşim Humeyni, Seyyid Muhammed H&uuml;seyin, c. 1, s. 591, Defteri intişaratı İslami, Kum, &ccedil;apı heştum, 1424 h.k.',''),(320,'tr324','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Varlık &acirc;leminin y&uuml;ce Allah dışında hi&ccedil;bir yaratıcısının olmamasına yaratmada tevhit denir. M&uuml;mk&uuml;n varlıklar, onların eserleri, fiilleri ve hatta insan ve onun t&uuml;m icat ve keşifleri hi&ccedil;bir tartışmaya yer bırakmaksızın Allah&rsquo;ın yaratıklarıdır. Varlık &acirc;leminde bulunan her şey O&rsquo;nun mahl&ucirc;kudur. Ama bazıları vasıtasız bir şekilde ve bazıları ise vasıtayladır.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Yaratmada Tevhidin Manası:</p>\r\n\r\n<p>\r\n	Yaratmak y&uuml;ce Allah&rsquo;ın sıfatlarındandır. Bu sıfat Allah&rsquo;ın varlığını ispat eden delillerin bir gereğidir; zira s&ouml;z konusu deliller, y&uuml;ce Allah&rsquo;ın varlıkların başlangıcı ve onların en temel nedeni olduğunu i&ccedil;erir. Konu, Y&uuml;ce Allah&rsquo;ın yaratma da bir ortağının olmaması ve Allah dışında evrenin bir yaratıcısının bulunmayışıdır. O halde tevhidin dallarından birisi, yaratmada tevhittir.[1] Başka bir ifadeyle, yaratmada tevhit varlık evreninde birden fazla asıl ve bağımsız yaratıcının olmayışı ve diğer nedenlerin yaratıcılığının ise O&rsquo;nun yaratmasının boylamında olduğu ve O&rsquo;nun izin ve emriyle ger&ccedil;ekleştiği anlamındadır.[2] Bazen fiillerde tevhit olarak da adlandırılan yaratmada tevhit, filozofların literat&uuml;r&uuml;nde t&uuml;m d&uuml;zenlerin, kanunların, nedenlerin, sonu&ccedil;ların, sebeplerin ve neticelerin Allah&rsquo;ın fiili, O&rsquo;nun işi ve Allah&rsquo;ın iradesinden kaynaklanması anlamındadır. Evrendeki varlıkların zatları itibari ile Allah&rsquo;tan bağımsız bir varlıkları olmayışları gibi etki etme ve nedensellikte de bir bağımsızlıkları yoktur. Netice itibari ile Y&uuml;ce Allah&rsquo;ın kendi zatında bir ortağı yoktur. Fiilsel tevhit &ldquo;La havle ve la kuvvete illa bill&acirc;h&rdquo; diye belirtilen m&uuml;barek tespihin karşılığıdır ve bu felsefede &ldquo;Allah dışında varlıkta hi&ccedil;bir şeyin etkisi yoktur&rdquo; kaidesiyle beyan edilir.[3]</p>\r\n\r\n<p>\r\n	Akıl yaratmada tevhidi kabul eder mi?</p>\r\n\r\n<p>\r\n	Akıl apa&ccedil;ık bir şekilde evrenini yaratıcısının birliğine tanıklık eder; zira Allah&rsquo;ın varlığını ispat eden delillerin gereğince (&ouml;zellikle imk&acirc;n ve zorunluluk delili esasınca) t&uuml;m varlıklar m&uuml;mk&uuml;nd&uuml;r ve zatı itibari ile zorunlu varlığın sonu&ccedil; ve mahl&ucirc;kudur. Zati tevhidin delilleri gereğince, zatı itibari ile zorunlu varlık birdir. Dolayısyla evrenin yaratıcısı Y&uuml;ce Allah&rsquo;tan başka bir kimse değildir.[4]</p>\r\n\r\n<p>\r\n	Kur&rsquo;an&rsquo;ın bu meseleye bakışı nasıldır?</p>\r\n\r\n<p>\r\n	Kur&rsquo;an-ı Kerim bir&ccedil;ok ayette Allah&rsquo;ın evreni yaratmada bir oluşunu vurgulamıştır. Nitekim ş&ouml;yle buyurmuştur:</p>\r\n\r\n<p>\r\n	1. قُلِ اللَّهُ خالِقُ کُلِّ شَیْ&rlm;ءٍ وَ هُوَ الْواحِدُ الْقَهَّارُ ;[5]&nbsp; deki Allah her şeyi yaratandır.</p>\r\n\r\n<p>\r\n	2. اللَّهُ خالِقُ کُلِّ شَیْ&rlm;ءٍ وَ هُوَ عَلى کُلِّ شَیْ&rlm;ءٍ وَکِیلٌ;[6] Allah her şeyi yaratandır ve her şeye vekildir.</p>\r\n\r\n<p>\r\n	3. ذلِکُمُ اللَّهُ رَبُّکُمْ خالِقُ کُلِّ شَیْ&rlm;ءٍ لا إِلهَ إِلاَّ هُوَ;[7] İşte her şeyin yaratıcısı olan Rabbiniz Allah! O&rsquo;ndan başka hi&ccedil;bir il&acirc;h yoktur.</p>\r\n\r\n<p>\r\n	4. هَلْ مِنْ خالِقٍ غَیْرُ اللَّهِ;[8] Allah&rsquo;tan başka bir yaratıcı var mıdır?</p>\r\n\r\n<p>\r\n	5. رَبُّنَا الَّذِی أَعْطى کُلَّ شَیْ&rlm;ءٍ خَلْقَهُ ثُمَّ هَدى;[9] Rabbimiz her şeye varlığını veren ve onu hidayete erdirendir.</p>\r\n\r\n<p>\r\n	Hadisler ve Yaratmada Tevhit:</p>\r\n\r\n<p>\r\n	İslami rivayetler de yaratmada tevhidi a&ccedil;ık&ccedil;a dile getirmiş ve vurgulamıştır. İmam Ali (a.s) bu hususta ş&ouml;yle buyurmuştur: &ldquo;لم یشرکه فی فطرتها فاطر، و لم یعنه علی خلقها قادر&rdquo;[10]; B&ouml;ceği yaratmada hi&ccedil; kimse Allah&rsquo;ın ortağı olmamıştır ve ona yardım etmemiştir. Ve aynı şekilde ş&ouml;yle buyurmuştur: &ldquo;و لا شریک له اعانه علی ابتداع عجائب الامور&rdquo;[11]; Evrenin azametlerini yaratmada Allah&rsquo;a yardım eden bir ortak yoktur ve buna benzer bir&ccedil;ok rivayet daha vardır.</p>\r\n\r\n<p>\r\n	Yaratmada tevhit, determinizm anlamına gelen neden-sonu&ccedil; d&uuml;zenini ve se&ccedil;meyi ink&acirc;r etmek anlamında mıdır?</p>\r\n\r\n<p>\r\n	Yaratmanın y&uuml;ce Allah&rsquo;a &ouml;zg&uuml; oluşunun doğal fenomenler arasındaki d&uuml;zeni ink&acirc;r etmek anlamında olmadığını burada belirtmeliyiz; &ccedil;&uuml;nk&uuml; madde d&uuml;nyasının c&uuml;zlerinde bulunan neden ve sonu&ccedil; d&uuml;zeni nedensellikte ve icat etmede nedenlerin bağımsız olması anlamına gelmez. Bilakis Y&uuml;ce Allah bu kanunu madde d&uuml;nyasında meydana getirmiş ve bizzat kendisi bu kanunu icat etmiştir. G&uuml;neş ve hava yerin yeşermesinde etkilidir, su bitkilerin gelişiminde tesir sahibidir, ama onların t&uuml;m&uuml;n&uuml;n etki ve tesirde bulunması Allah&rsquo;ın izniyledir ve bunlar varlıkta ilahi s&uuml;nnetlerin g&ouml;stergeleridir. Yaratmada tevhidi nedensellik d&uuml;zeni ve evrendeki c&uuml;zler arasındaki maddi ilişkinin ink&acirc;rı olarak yorumlayan kimseler hataya d&uuml;şm&uuml;şlerdir ve bu y&uuml;zden dinin bilim karşıtı olduğunu iddia etmişlerdir.[12] O halde yaratmada tevhit determinizm ve cebir değildir. T&uuml;m fiillerin yaratıcısı Allah&rsquo;tır ve bizim irademiz onun iradesinin boylamındadır.</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1] Rabbani Gulpaygani, Ali, Akaid&rsquo;i İstidlali, Saytı Endişei Kum.</p>\r\n\r\n<p>\r\n	[2] Saytı Hovze net.</p>\r\n\r\n<p>\r\n	[3] Asfar, c: 2, s: 216 &ndash; 219, ve Nihayetu&rsquo;l Hikme, c: 3, s: 677, ve Mutahhari, Mecmuayı asar, c: 2, s: 103; Terkaşvend, İhsan, Tevhit ve Meratibi An.</p>\r\n\r\n<p>\r\n	[4] Rabbani Gulpaygani, Ali, Akaid&rsquo;i İstidlali, Saytı Endişei Kum.</p>\r\n\r\n<p>\r\n	[5] Rad Suresi, 16. ayet.</p>\r\n\r\n<p>\r\n	[6] Z&uuml;mer Suresi, 62 ayet.</p>\r\n\r\n<p>\r\n	[7] M&uuml;&rsquo;min Suresi, 62 ayet.</p>\r\n\r\n<p>\r\n	[8] Fatır Suresi, 3. ayet.</p>\r\n\r\n<p>\r\n	[9] Ta&rsquo;ha Suresi, 50. ayet.</p>\r\n\r\n<p>\r\n	[10] Nehc&uuml;&rsquo;l Belağa, 185. Hutbe.</p>\r\n\r\n<p>\r\n	[11] a.g.e, 91. Hutbe.</p>\r\n\r\n<p>\r\n	[12] Subhani, Cafer, Terc&uuml;me Muhaddisi, Cevat, Simayı akaidi Şia, s: 56, Meş&rsquo;ar.</p>\r\n','Varlık &acirc;leminin y&uuml;ce Allah dışında hi&ccedil;bir yaratıcısının olmamasına yaratmada tevhit denir. M&uuml;mk&uuml;n varlıklar, onların eserleri, fiilleri ve hatta insan ve onun t&uuml;m icat ve keşifleri hi&ccedil;bir tartışmaya yer bırakmaksızın Allah&rsquo;ın yaratıklarıdır. Varlık &acirc;leminde bulunan her şey O&rsquo;nun mahl&ucirc;kudur. Ama bazıları vasıtasız bir şekilde ve bazıları ise vasıtayladır.','&nbsp;Yaratmada Tevhidin Manası:\r\n\r\n\r\n	Yaratmak y&uuml;ce Allah&rsquo;ın sıfatlarındandır. Bu sıfat Allah&rsquo;ın varlığını ispat eden delillerin bir gereğidir; zira s&ouml;z konusu deliller, y&uuml;ce Allah&rsquo;ın varlıkların başlangıcı ve onların en temel nedeni olduğunu i&ccedil;erir. Konu, Y&uuml;ce Allah&rsquo;ın yaratma da bir ortağının olmaması ve Allah dışında evrenin bir yaratıcısının bulunmayışıdır. O halde tevhidin dallarından birisi, yaratmada tevhittir.[1] Başka bir ifadeyle, yaratmada tevhit varlık evreninde birden fazla asıl ve bağımsız yaratıcının olmayışı ve diğer nedenlerin yaratıcılığının ise O&rsquo;nun yaratmasının boylamında olduğu ve O&rsquo;nun izin ve emriyle ger&ccedil;ekleştiği anlamındadır.[2] Bazen fiillerde tevhit olarak da adlandırılan yaratmada tevhit, filozofların literat&uuml;r&uuml;nde t&uuml;m d&uuml;zenlerin, kanunların, nedenlerin, sonu&ccedil;ların, sebeplerin ve neticelerin Allah&rsquo;ın fiili, O&rsquo;nun işi ve Allah&rsquo;ın iradesinden kaynaklanması anlamındadır. Evrendeki varlıkların zatları itibari ile Allah&rsquo;tan bağımsız bir varlıkları olmayışları gibi etki etme ve nedensellikte de bir bağımsızlıkları yoktur. Netice itibari ile Y&uuml;ce Allah&rsquo;ın kendi zatında bir ortağı yoktur. Fiilsel tevhit &ldquo;La havle ve la kuvvete illa bill&acirc;h&rdquo; diye belirtilen m&uuml;barek tespihin karşılığıdır ve bu felsefede &ldquo;Allah dışında varlıkta hi&ccedil;bir şeyin etkisi yoktur&rdquo; kaidesiyle beyan edilir.[3]\r\n\r\n\r\n	Akıl yaratmada tevhidi kabul eder mi?\r\n\r\n\r\n	Akıl apa&ccedil;ık bir şekilde evrenini yaratıcısının birliğine tanıklık eder; zira Allah&rsquo;ın varlığını ispat eden delillerin gereğince (&ouml;zellikle imk&acirc;n ve zorunluluk delili esasınca) t&uuml;m varlıklar m&uuml;mk&uuml;nd&uuml;r ve zatı itibari ile zorunlu varlığın sonu&ccedil; ve mahl&ucirc;kudur. Zati tevhidin delilleri gereğince, zatı itibari ile zorunlu varlık birdir. Dolayısyla evrenin yaratıcısı Y&uuml;ce Allah&rsquo;tan başka bir kimse değildir.[4]\r\n\r\n\r\n	Kur&rsquo;an&rsquo;ın bu meseleye bakışı nasıldır?\r\n\r\n\r\n	Kur&rsquo;an-ı Kerim bir&ccedil;ok ayette Allah&rsquo;ın evreni yaratmada bir oluşunu vurgulamıştır. Nitekim ş&ouml;yle buyurmuştur:\r\n\r\n\r\n	1. قُلِ اللَّهُ خالِقُ کُلِّ شَیْ&rlm;ءٍ وَ هُوَ الْواحِدُ الْقَهَّارُ ;[5]&nbsp; deki Allah her şeyi yaratandır.\r\n\r\n\r\n	2. اللَّهُ خالِقُ کُلِّ شَیْ&rlm;ءٍ وَ هُوَ عَلى کُلِّ شَیْ&rlm;ءٍ وَکِیلٌ;[6] Allah her şeyi yaratandır ve her şeye vekildir.\r\n\r\n\r\n	3. ذلِکُمُ اللَّهُ رَبُّکُمْ خالِقُ کُلِّ شَیْ&rlm;ءٍ لا إِلهَ إِلاَّ هُوَ;[7] İşte her şeyin yaratıcısı olan Rabbiniz Allah! O&rsquo;ndan başka hi&ccedil;bir il&acirc;h yoktur.\r\n\r\n\r\n	4. هَلْ مِنْ خالِقٍ غَیْرُ اللَّهِ;[8] Allah&rsquo;tan başka bir yaratıcı var mıdır?\r\n\r\n\r\n	5. رَبُّنَا الَّذِی أَعْطى کُلَّ شَیْ&rlm;ءٍ خَلْقَهُ ثُمَّ هَدى;[9] Rabbimiz her şeye varlığını veren ve onu hidayete erdirendir.\r\n\r\n\r\n	Hadisler ve Yaratmada Tevhit:\r\n\r\n\r\n	İslami rivayetler de yaratmada tevhidi a&ccedil;ık&ccedil;a dile getirmiş ve vurgulamıştır. İmam Ali (a.s) bu hususta ş&ouml;yle buyurmuştur: &ldquo;لم یشرکه فی فطرتها فاطر، و لم یعنه علی خلقها قادر&rdquo;[10]; B&ouml;ceği yaratmada hi&ccedil; kimse Allah&rsquo;ın ortağı olmamıştır ve ona yardım etmemiştir. Ve aynı şekilde ş&ouml;yle buyurmuştur: &ldquo;و لا شریک له اعانه علی ابتداع عجائب الامور&rdquo;[11]; Evrenin azametlerini yaratmada Allah&rsquo;a yardım eden bir ortak yoktur ve buna benzer bir&ccedil;ok rivayet daha vardır.\r\n\r\n\r\n	Yaratmada tevhit, determinizm anlamına gelen neden-sonu&ccedil; d&uuml;zenini ve se&ccedil;meyi ink&acirc;r etmek anlamında mıdır?\r\n\r\n\r\n	Yaratmanın y&uuml;ce Allah&rsquo;a &ouml;zg&uuml; oluşunun doğal fenomenler arasındaki d&uuml;zeni ink&acirc;r etmek anlamında olmadığını burada belirtmeliyiz; &ccedil;&uuml;nk&uuml; madde d&uuml;nyasının c&uuml;zlerinde bulunan neden ve sonu&ccedil; d&uuml;zeni nedensellikte ve icat etmede nedenlerin bağımsız olması anlamına gelmez. Bilakis Y&uuml;ce Allah bu kanunu madde d&uuml;nyasında meydana getirmiş ve bizzat kendisi bu kanunu icat etmiştir. G&uuml;neş ve hava yerin yeşermesinde etkilidir, su bitkilerin gelişiminde tesir sahibidir, ama onların t&uuml;m&uuml;n&uuml;n etki ve tesirde bulunması Allah&rsquo;ın izniyledir ve bunlar varlıkta ilahi s&uuml;nnetlerin g&ouml;stergeleridir. Yaratmada tevhidi nedensellik d&uuml;zeni ve evrendeki c&uuml;zler arasındaki maddi ilişkinin ink&acirc;rı olarak yorumlayan kimseler hataya d&uuml;şm&uuml;şlerdir ve bu y&uuml;zden dinin bilim karşıtı olduğunu iddia etmişlerdir.[12] O halde yaratmada tevhit determinizm ve cebir değildir. T&uuml;m fiillerin yaratıcısı Allah&rsquo;tır ve bizim irademiz onun iradesinin boylamındadır.\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1] Rabbani Gulpaygani, Ali, Akaid&rsquo;i İstidlali, Saytı Endişei Kum.\r\n\r\n\r\n	[2] Saytı Hovze net.\r\n\r\n\r\n	[3] Asfar, c: 2, s: 216 &ndash; 219, ve Nihayetu&rsquo;l Hikme, c: 3, s: 677, ve Mutahhari, Mecmuayı asar, c: 2, s: 103; Terkaşvend, İhsan, Tevhit ve Meratibi An.\r\n\r\n\r\n	[4] Rabbani Gulpaygani, Ali, Akaid&rsquo;i İstidlali, Saytı Endişei Kum.\r\n\r\n\r\n	[5] Rad Suresi, 16. ayet.\r\n\r\n\r\n	[6] Z&uuml;mer Suresi, 62 ayet.\r\n\r\n\r\n	[7] M&uuml;&rsquo;min Suresi, 62 ayet.\r\n\r\n\r\n	[8] Fatır Suresi, 3. ayet.\r\n\r\n\r\n	[9] Ta&rsquo;ha Suresi, 50. ayet.\r\n\r\n\r\n	[10] Nehc&uuml;&rsquo;l Belağa, 185. Hutbe.\r\n\r\n\r\n	[11] a.g.e, 91. Hutbe.\r\n\r\n\r\n	[12] Subhani, Cafer, Terc&uuml;me Muhaddisi, Cevat, Simayı akaidi Şia, s: 56, Meş&rsquo;ar.'),(321,'tr323','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İmam Hasan Askeri Tefsiri, bu İmama mensuptur ve bazıları bir takım delillerden &ouml;t&uuml;r&uuml; bu tefsirin kendisine isnat edilmesini kesin bilmemektedir. Bu tefsirde Hamd suresi ve Bakara suresi 282. ayete kadar rivayetsel bir şekilde tefsir edilmiştir ve buna Kur&rsquo;an ilimleri literat&uuml;r&uuml;nde &ldquo;Me&rsquo;sur&rdquo; tefsir denilmektedir. Her hal&uuml;karda İmam Hasan Askeri (a.s) &ldquo;Hamd &Acirc;lemlerin Rabbi olan Allah&rsquo;a &ouml;zg&uuml;d&uuml;r&rdquo; ayetinin tefsirinde yaratıkları savunma, velayet ve İmam Ali&rsquo;nin imametini kabul etmeden dolayı Şia&rsquo;nın &uuml;st&uuml;nl&uuml;k ve erdemi gibi sayısız nimetlerinden &ouml;t&uuml;r&uuml; y&uuml;ce Allah&rsquo;ı &ouml;vmeye işaret etmiş ve b&uuml;t&uuml;n bu nimetlerden dolayı y&uuml;ce Allah&rsquo;a ş&uuml;kretmek gerektiğini ve Hamd &acirc;lemlerin Rabbi olan Allah&rsquo;a &ouml;zg&uuml;d&uuml;r demek gerektiğini belirtmiştir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;İmam Hasan Askeri tefsiri, bu İmama mensuptur ve bazıları bir takım delillerden &ouml;t&uuml;r&uuml; bu isnadı kesin bilmemektedir.[1] Bu tefsirde Hamd suresi ve Bakara suresinin 282. ayetine varıncaya dek rivayet eksenli bir tefsir yapılmıştır ve Kur&rsquo;an ilimleri literat&uuml;r&uuml;nde bu tefsire &ldquo;Me&rsquo;sur&rdquo; tefsir&rdquo; denmektedir.[2] Her hal&uuml;karda, İmam Hasan Askeri (a.s) tefsirinde &ldquo;Hamd &Acirc;lemlerin Rabbi olan Allah&rsquo;a mahsustur&rdquo; ayetiyle ilgili yapılan tefsir şudur: &ldquo;Hamd Allah&rsquo;a &ouml;zg&uuml;d&uuml;r&rdquo; bunun manası şudur: Y&uuml;ce Allah kullarına vermiş olduğu bazı nimetleri &ouml;zet olarak kendilerine tanıtmıştır ve bu y&uuml;zden kulların onların t&uuml;m&uuml;n&uuml; detaylı bir şekilde tanıma olanağı yoktur; zira y&uuml;ce Allah&rsquo;ın nimetleri sayılamayacak ve tanınamayacak kadar &ccedil;oktur! Bu y&uuml;zden y&uuml;ce Allah kullarına &ldquo;Hamd Allah&rsquo;a &ouml;zg&uuml;d&uuml;r&rdquo; diye s&ouml;ylemelerini buyurmuştur.[3] Bunun devamında İmam &ldquo;&Acirc;lemlerin Rabbi&rdquo; kelimesinin tefsiri ve a&ccedil;ıklamasında şu noktalara işaret etmektedir.</p>\r\n\r\n<p>\r\n	1. &Acirc;lemlerin Rabbi, t&uuml;m yaratıklara rızık vermektedir, onları kendi himayesinde korumaktadır, onları kuşatmaktadır, maslahatı esasınca hepsini idare etmektedir ve kullarına ger&ccedil;ekten şefkat ve rahmet duymaktadır.[4]</p>\r\n\r\n<p>\r\n	2. T&uuml;m yaratıkların rızkı belirlenmiş ve taksim edilmiştir. İnsanoğlu bu d&uuml;nyada her ne şekilde ve her ne y&ouml;ntemle hareket etmek isterse ve her durumda olursa rızık ona ulaşır. İnsanoğlu ile onun rızkı arasında bir perde ve engel bulunur; oysaki rızık onu ister ve onun ardında dolaşır; &ouml;yle ki eğer bir kimse kendi rızkını istemede ge&ccedil; kalırsa rızkı onu aramaya başlar. Nitekim &ouml;l&uuml;m de onun ardında gezer.[5]</p>\r\n\r\n<p>\r\n	3. Şiiler y&uuml;ce Allah&rsquo;ın kendilerine verdiği erdem ve &uuml;st&uuml;nl&uuml;kten dolayı ona ş&uuml;kretmelidir.[6] Bu doğrultuda Y&uuml;ce Allah Hz Musa&rsquo;ya hitap ederek İslam Peygamberinin diğer Peygamberlerden daha erdemli ve &uuml;st&uuml;n olduğunu ve de Hz Peygamberin &uuml;mmetinin diğer &uuml;mmetlerden daha &uuml;st&uuml;n ve faziletli olduğunu belirtmiş ve Hz Peygamberi Ekrem&rsquo;in &uuml;mmetine y&ouml;nelik ş&ouml;yle hitap etmiştir: Ey Muhammed &uuml;mmeti! Kesin bilgiyle biliniz ki benim kaza ve kaderim size y&ouml;nelik rahmetimin gazabımın ve de af ve bağışlamamın cezalandırmamın &ouml;n&uuml;ne ge&ccedil;mesidir. O halde siz bana dua etmeden ben sizin duanızı kabul etmişimdir ve sizler benden istemeden &ouml;nce ben size vermişimdir. Eğer sizden birisi &ldquo;La ilahe İllallah vahdehu la şerike leh ve enne Muhammeden abduh&uuml; ve resul&uuml;h&uuml;&rdquo; şehadeti ile benim g&ouml;r&uuml;şmeme gelirse ve davranışlarında haklı olursa (s&ouml;yledikleri ve bildikleri ile amel ederse) ve Ali bin Ebi Talib&rsquo;in Muhammed&rsquo;den sonra onun kardeşi, vasii ve velisi olduğuna tanıklık ederse[7], ona itaat etmeye bağlı olursa, tıpkı Muhammed&rsquo;e yaptığı gibi onu takip eder, kendisine itaat ederse, onların Allah&rsquo;ın velileri, se&ccedil;tikleri ve zamanın temiz insanları olduğuna şehadet getirir ve kendilerinin hak ayetleri ve ilahi h&uuml;ccetler olduğuna ve de Peygamber&rsquo;den sonra Allah&rsquo;ın velileri olduğuna tanıklık ederse onu cennete koyarım.[8]</p>\r\n\r\n<p>\r\n	4. O halde b&uuml;t&uuml;n bu nimetlerden dolayı y&uuml;ce Allah&rsquo;a hamd etmek, onu &ouml;vmek ve &ldquo;Hamd &Acirc;lemlerin Rabbi olan Allah&rsquo;a &ouml;zg&uuml;d&uuml;r&rdquo; demek gerekir.[9]&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Bu hadisin senedi hakkında bilgi edinmek i&ccedil;in: Alevi Mihr, H&uuml;seyin, &ldquo;Aşinai ba Tarihi tefsir ve m&uuml;fessiran&rdquo;, s: 190 &ndash; 198, Neşr Merkezi cihani-i ulumu İslami, Kum, &ccedil;apı evvel, 1384 h.ş.</p>\r\n\r\n<p>\r\n	[2] M&uuml;eddep, Seyyid Rıza, &ldquo;Revişhayi Tefsiri Kur&rsquo;an&rdquo;, s: 167 &ndash; 169, Neşr Eşrak, Kum, &ccedil;apı evvel, 1380 h.ş.</p>\r\n\r\n<p>\r\n	[3] Et-Tefsiri&rsquo;l Mensub ila&rsquo;l İmamı&rsquo;l Hasanu&rsquo;l Askeri (a.s), s: 30, Neşr Medresei İmam Mehdi (a.c.f), Kum, &ccedil;apı evvel, 1409 h.k.</p>\r\n\r\n<p>\r\n	[4] a.g.e</p>\r\n\r\n<p>\r\n	[5] a.g.e, s: 31.</p>\r\n\r\n<p>\r\n	[6] a.g.e</p>\r\n\r\n<p>\r\n	[7]&nbsp; &laquo;مَنْ لَقِیَنِی مِنْکُمْ بِشَهَادَةِ... أَنَّ عَلِیَّ بْنَ أَبِی طَالِبٍ أَخُوهُ- وَ وَصِیُّهُ مِنْ بَعْدِهِ وَ وَلِیُّه&raquo; به &laquo;مَن&raquo; بر می گردد نه &laquo;محمّد&raquo; ifadesindeki &ldquo;وَلِیُّه&rdquo; kelimesinin zamiri c&uuml;mledeki &ldquo;من&rdquo;&nbsp; kelimesine d&ouml;nmektedir. Bu y&uuml;zden c&uuml;mlesinin anlamı şudur: Her kim İmam Ali&rsquo;nin (a.s) vefatından sonraHz. Peygamberin (a.s) kardeşi ve v&acirc;sii olduğuna inanıyorsa, İmam Ali onun velisidir.</p>\r\n\r\n<p>\r\n	[8] a.g.e, s: 33.</p>\r\n\r\n<p>\r\n	[9] a.g.e.</p>\r\n','İmam Hasan Askeri Tefsiri, bu İmama mensuptur ve bazıları bir takım delillerden &ouml;t&uuml;r&uuml; bu tefsirin kendisine isnat edilmesini kesin bilmemektedir. Bu tefsirde Hamd suresi ve Bakara suresi 282. ayete kadar rivayetsel bir şekilde tefsir edilmiştir ve buna Kur&rsquo;an ilimleri literat&uuml;r&uuml;nde &ldquo;Me&rsquo;sur&rdquo; tefsir denilmektedir. Her hal&uuml;karda İmam Hasan Askeri (a.s) &ldquo;Hamd &Acirc;lemlerin Rabbi olan Allah&rsquo;a &ouml;zg&uuml;d&uuml;r&rdquo; ayetinin tefsirinde yaratıkları savunma, velayet ve İmam Ali&rsquo;nin imametini kabul etmeden dolayı Şia&rsquo;nın &uuml;st&uuml;nl&uuml;k ve erdemi gibi sayısız nimetlerinden &ouml;t&uuml;r&uuml; y&uuml;ce Allah&rsquo;ı &ouml;vmeye işaret etmiş ve b&uuml;t&uuml;n bu nimetlerden dolayı y&uuml;ce Allah&rsquo;a ş&uuml;kretmek gerektiğini ve Hamd &acirc;lemlerin Rabbi olan Allah&rsquo;a &ouml;zg&uuml;d&uuml;r demek gerektiğini belirtmiştir.','&nbsp;İmam Hasan Askeri tefsiri, bu İmama mensuptur ve bazıları bir takım delillerden &ouml;t&uuml;r&uuml; bu isnadı kesin bilmemektedir.[1] Bu tefsirde Hamd suresi ve Bakara suresinin 282. ayetine varıncaya dek rivayet eksenli bir tefsir yapılmıştır ve Kur&rsquo;an ilimleri literat&uuml;r&uuml;nde bu tefsire &ldquo;Me&rsquo;sur&rdquo; tefsir&rdquo; denmektedir.[2] Her hal&uuml;karda, İmam Hasan Askeri (a.s) tefsirinde &ldquo;Hamd &Acirc;lemlerin Rabbi olan Allah&rsquo;a mahsustur&rdquo; ayetiyle ilgili yapılan tefsir şudur: &ldquo;Hamd Allah&rsquo;a &ouml;zg&uuml;d&uuml;r&rdquo; bunun manası şudur: Y&uuml;ce Allah kullarına vermiş olduğu bazı nimetleri &ouml;zet olarak kendilerine tanıtmıştır ve bu y&uuml;zden kulların onların t&uuml;m&uuml;n&uuml; detaylı bir şekilde tanıma olanağı yoktur; zira y&uuml;ce Allah&rsquo;ın nimetleri sayılamayacak ve tanınamayacak kadar &ccedil;oktur! Bu y&uuml;zden y&uuml;ce Allah kullarına &ldquo;Hamd Allah&rsquo;a &ouml;zg&uuml;d&uuml;r&rdquo; diye s&ouml;ylemelerini buyurmuştur.[3] Bunun devamında İmam &ldquo;&Acirc;lemlerin Rabbi&rdquo; kelimesinin tefsiri ve a&ccedil;ıklamasında şu noktalara işaret etmektedir.\r\n\r\n\r\n	1. &Acirc;lemlerin Rabbi, t&uuml;m yaratıklara rızık vermektedir, onları kendi himayesinde korumaktadır, onları kuşatmaktadır, maslahatı esasınca hepsini idare etmektedir ve kullarına ger&ccedil;ekten şefkat ve rahmet duymaktadır.[4]\r\n\r\n\r\n	2. T&uuml;m yaratıkların rızkı belirlenmiş ve taksim edilmiştir. İnsanoğlu bu d&uuml;nyada her ne şekilde ve her ne y&ouml;ntemle hareket etmek isterse ve her durumda olursa rızık ona ulaşır. İnsanoğlu ile onun rızkı arasında bir perde ve engel bulunur; oysaki rızık onu ister ve onun ardında dolaşır; &ouml;yle ki eğer bir kimse kendi rızkını istemede ge&ccedil; kalırsa rızkı onu aramaya başlar. Nitekim &ouml;l&uuml;m de onun ardında gezer.[5]\r\n\r\n\r\n	3. Şiiler y&uuml;ce Allah&rsquo;ın kendilerine verdiği erdem ve &uuml;st&uuml;nl&uuml;kten dolayı ona ş&uuml;kretmelidir.[6] Bu doğrultuda Y&uuml;ce Allah Hz Musa&rsquo;ya hitap ederek İslam Peygamberinin diğer Peygamberlerden daha erdemli ve &uuml;st&uuml;n olduğunu ve de Hz Peygamberin &uuml;mmetinin diğer &uuml;mmetlerden daha &uuml;st&uuml;n ve faziletli olduğunu belirtmiş ve Hz Peygamberi Ekrem&rsquo;in &uuml;mmetine y&ouml;nelik ş&ouml;yle hitap etmiştir: Ey Muhammed &uuml;mmeti! Kesin bilgiyle biliniz ki benim kaza ve kaderim size y&ouml;nelik rahmetimin gazabımın ve de af ve bağışlamamın cezalandırmamın &ouml;n&uuml;ne ge&ccedil;mesidir. O halde siz bana dua etmeden ben sizin duanızı kabul etmişimdir ve sizler benden istemeden &ouml;nce ben size vermişimdir. Eğer sizden birisi &ldquo;La ilahe İllallah vahdehu la şerike leh ve enne Muhammeden abduh&uuml; ve resul&uuml;h&uuml;&rdquo; şehadeti ile benim g&ouml;r&uuml;şmeme gelirse ve davranışlarında haklı olursa (s&ouml;yledikleri ve bildikleri ile amel ederse) ve Ali bin Ebi Talib&rsquo;in Muhammed&rsquo;den sonra onun kardeşi, vasii ve velisi olduğuna tanıklık ederse[7], ona itaat etmeye bağlı olursa, tıpkı Muhammed&rsquo;e yaptığı gibi onu takip eder, kendisine itaat ederse, onların Allah&rsquo;ın velileri, se&ccedil;tikleri ve zamanın temiz insanları olduğuna şehadet getirir ve kendilerinin hak ayetleri ve ilahi h&uuml;ccetler olduğuna ve de Peygamber&rsquo;den sonra Allah&rsquo;ın velileri olduğuna tanıklık ederse onu cennete koyarım.[8]\r\n\r\n\r\n	4. O halde b&uuml;t&uuml;n bu nimetlerden dolayı y&uuml;ce Allah&rsquo;a hamd etmek, onu &ouml;vmek ve &ldquo;Hamd &Acirc;lemlerin Rabbi olan Allah&rsquo;a &ouml;zg&uuml;d&uuml;r&rdquo; demek gerekir.[9]&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Bu hadisin senedi hakkında bilgi edinmek i&ccedil;in: Alevi Mihr, H&uuml;seyin, &ldquo;Aşinai ba Tarihi tefsir ve m&uuml;fessiran&rdquo;, s: 190 &ndash; 198, Neşr Merkezi cihani-i ulumu İslami, Kum, &ccedil;apı evvel, 1384 h.ş.\r\n\r\n\r\n	[2] M&uuml;eddep, Seyyid Rıza, &ldquo;Revişhayi Tefsiri Kur&rsquo;an&rdquo;, s: 167 &ndash; 169, Neşr Eşrak, Kum, &ccedil;apı evvel, 1380 h.ş.\r\n\r\n\r\n	[3] Et-Tefsiri&rsquo;l Mensub ila&rsquo;l İmamı&rsquo;l Hasanu&rsquo;l Askeri (a.s), s: 30, Neşr Medresei İmam Mehdi (a.c.f), Kum, &ccedil;apı evvel, 1409 h.k.\r\n\r\n\r\n	[4] a.g.e\r\n\r\n\r\n	[5] a.g.e, s: 31.\r\n\r\n\r\n	[6] a.g.e\r\n\r\n\r\n	[7]&nbsp; &laquo;مَنْ لَقِیَنِی مِنْکُمْ بِشَهَادَةِ... أَنَّ عَلِیَّ بْنَ أَبِی طَالِبٍ أَخُوهُ- وَ وَصِیُّهُ مِنْ بَعْدِهِ وَ وَلِیُّه&raquo; به &laquo;مَن&raquo; بر می گردد نه &laquo;محمّد&raquo; ifadesindeki &ldquo;وَلِیُّه&rdquo; kelimesinin zamiri c&uuml;mledeki &ldquo;من&rdquo;&nbsp; kelimesine d&ouml;nmektedir. Bu y&uuml;zden c&uuml;mlesinin anlamı şudur: Her kim İmam Ali&rsquo;nin (a.s) vefatından sonraHz. Peygamberin (a.s) kardeşi ve v&acirc;sii olduğuna inanıyorsa, İmam Ali onun velisidir.\r\n\r\n\r\n	[8] a.g.e, s: 33.\r\n\r\n\r\n	[9] a.g.e.'),(322,'tr322','<p>\r\n	<br />\r\n	&nbsp;Gus&uuml;l aldırıldıktan sonra &ouml;l&uuml;y&uuml; tahnit etmek farzdır; yani &ouml;l&uuml;n&uuml;n alnı, el avu&ccedil;ları, diz kapakları ve ayaklarının b&uuml;y&uuml;k parmaklarının ucuna k&acirc;fur s&uuml;r&uuml;lmelidir.[1] Ama defin işleminden sonra &ouml;l&uuml;n&uuml;n tahnit edilmediğinin farkına varılırsa, beden kabirde kokmamış ve dağılmamışsa, kabrin a&ccedil;ılıp kabirde tahnit işleminin yapılması farzdır ve onun kabirden &ccedil;ıkarılmasına gerek yoktur. Ama &ouml;l&uuml;ye saygısızlık yapılmasına neden olursa (beden kokusunun yayılması veya bedenin par&ccedil;alanmasına vesile olursa) tahnit yapma farzı ortadan kalkar.[2] Bu sorunun ayrıntılı cevabı yoktur.</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	<br />\r\n	[1] İmam Humeyni, &ldquo;Tevzih&uuml;&rsquo;l-Mesail&rdquo; (el-Mahşi), muhakkık ve musahhıh: Beni Haşim Humeyni, Seyyid Muhammed H&uuml;seyin, c. 1, s. 330, Defteri intişaratı İslami, Kum, &ccedil;apı heştum, 1424 h.k.</p>\r\n\r\n<p>\r\n	[2] Gulpeygani, Seyyid Muhammed Rıza Musevi, &ldquo;Mecmeu&rsquo;l Mesail&rdquo;, c: 1, s: 99, Daru&rsquo;l Kur&rsquo;anu&rsquo;l Kerim, Kum, 1409 h.k; Tebrizi, Cevat, &ldquo;İstiftaatı Cedid&rdquo;, c: 2, s: 46, bica, bita, Kum; Lenkerani, Muhammed Fazıl Muvahhidi, &ldquo;Camiu&rsquo;l Mesail&rdquo;, c: 2, s: 122, İntişaratı Emiri Kalem, &ccedil;apı yazdehum, bita, Kum.</p>\r\n','','&nbsp;Gus&uuml;l aldırıldıktan sonra &ouml;l&uuml;y&uuml; tahnit etmek farzdır; yani &ouml;l&uuml;n&uuml;n alnı, el avu&ccedil;ları, diz kapakları ve ayaklarının b&uuml;y&uuml;k parmaklarının ucuna k&acirc;fur s&uuml;r&uuml;lmelidir.[1] Ama defin işleminden sonra &ouml;l&uuml;n&uuml;n tahnit edilmediğinin farkına varılırsa, beden kabirde kokmamış ve dağılmamışsa, kabrin a&ccedil;ılıp kabirde tahnit işleminin yapılması farzdır ve onun kabirden &ccedil;ıkarılmasına gerek yoktur. Ama &ouml;l&uuml;ye saygısızlık yapılmasına neden olursa (beden kokusunun yayılması veya bedenin par&ccedil;alanmasına vesile olursa) tahnit yapma farzı ortadan kalkar.[2] Bu sorunun ayrıntılı cevabı yoktur.\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	\r\n	[1] İmam Humeyni, &ldquo;Tevzih&uuml;&rsquo;l-Mesail&rdquo; (el-Mahşi), muhakkık ve musahhıh: Beni Haşim Humeyni, Seyyid Muhammed H&uuml;seyin, c. 1, s. 330, Defteri intişaratı İslami, Kum, &ccedil;apı heştum, 1424 h.k.\r\n\r\n\r\n	[2] Gulpeygani, Seyyid Muhammed Rıza Musevi, &ldquo;Mecmeu&rsquo;l Mesail&rdquo;, c: 1, s: 99, Daru&rsquo;l Kur&rsquo;anu&rsquo;l Kerim, Kum, 1409 h.k; Tebrizi, Cevat, &ldquo;İstiftaatı Cedid&rdquo;, c: 2, s: 46, bica, bita, Kum; Lenkerani, Muhammed Fazıl Muvahhidi, &ldquo;Camiu&rsquo;l Mesail&rdquo;, c: 2, s: 122, İntişaratı Emiri Kalem, &ccedil;apı yazdehum, bita, Kum.',''),(323,'tr321','<p>\r\n	<br />\r\n	&nbsp;Hadis kaynaklarında belirtildiğine g&ouml;re, bu &ouml;zellik En&rsquo;am suresi i&ccedil;in zikredilmiştir.</p>\r\n\r\n<p>\r\n	İmam Sadık (a.s) bu hususta ş&ouml;yle buyurmaktadır: En&rsquo;am suresi hep birlikte ve ani bir şekilde nazil olmuştur ve yetmiş bin melek ona eşlik etmiş ve b&ouml;ylece bu s&uuml;re Hz Muhammed&rsquo;e (s.a.a) nazil olmuştur. O halde onu b&uuml;y&uuml;k ve değerli addedin ki Allah&rsquo;ın b&uuml;y&uuml;k ismi yetmiş defa onda zikredilmiştir. Eğer halk bu surenin hangi hakikatleri i&ccedil;erdiğini bilseydi onu terk etmezdi.[1]&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Kuleyni, Muhammed bin Yakup, &ldquo;K&acirc;fi&rdquo;, c: 2, s: 622, hadis 12, Daru&rsquo;l Kitabı İslamiye, Tahran, 1365 h.ş.</p>\r\n','','&nbsp;Hadis kaynaklarında belirtildiğine g&ouml;re, bu &ouml;zellik En&rsquo;am suresi i&ccedil;in zikredilmiştir.\r\n\r\n\r\n	İmam Sadık (a.s) bu hususta ş&ouml;yle buyurmaktadır: En&rsquo;am suresi hep birlikte ve ani bir şekilde nazil olmuştur ve yetmiş bin melek ona eşlik etmiş ve b&ouml;ylece bu s&uuml;re Hz Muhammed&rsquo;e (s.a.a) nazil olmuştur. O halde onu b&uuml;y&uuml;k ve değerli addedin ki Allah&rsquo;ın b&uuml;y&uuml;k ismi yetmiş defa onda zikredilmiştir. Eğer halk bu surenin hangi hakikatleri i&ccedil;erdiğini bilseydi onu terk etmezdi.[1]&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Kuleyni, Muhammed bin Yakup, &ldquo;K&acirc;fi&rdquo;, c: 2, s: 622, hadis 12, Daru&rsquo;l Kitabı İslamiye, Tahran, 1365 h.ş.',''),(324,'tr320','<p>\r\n	<br />\r\n	&nbsp;Namaz esnasındayken insan bir başkasına selam vermemelidir ve eğer bir başkası insana selam verirse, insan &ouml;n selam niteliğinde cevap vermelidir; &ouml;rneğin &ldquo;es-selamu aleyk&uuml;m&rdquo; veya &ldquo;selamun aleyk&uuml;m&rdquo; s&ouml;ylemeli ve &ldquo;aleyk&uuml;m selam&rdquo; dememelidir.[1]</p>\r\n\r\n<p>\r\n	Hatırlatılmalıdır ki insan selamın cevabını ister namazda olsun ister namaz dışında olsun hemen vermelidir ve eğer bilerek veya unutmadan &ouml;t&uuml;r&uuml; selamın cevabını uzatırsa ve artık bu verilen selamın cevabı sayılmazsa, artık namazda cevap vermemelidir ve namaz dışında da cevap vermek artık farz değildir.[2]</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] İmam Humeyni, Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi), muhakkik ve musahhih: Beni Haşim Humeyni, Seyid Muhammed H&uuml;seyin, c. 1, s. 622, mesele 1137, Defteri İntişarat-ı İslami, Kum, &ccedil;ap-ı heştom, 1424 h.k.</p>\r\n\r\n<p>\r\n	[2] a.g.e, s: 622 ve 623, mesele 1138.</p>\r\n','','&nbsp;Namaz esnasındayken insan bir başkasına selam vermemelidir ve eğer bir başkası insana selam verirse, insan &ouml;n selam niteliğinde cevap vermelidir; &ouml;rneğin &ldquo;es-selamu aleyk&uuml;m&rdquo; veya &ldquo;selamun aleyk&uuml;m&rdquo; s&ouml;ylemeli ve &ldquo;aleyk&uuml;m selam&rdquo; dememelidir.[1]\r\n\r\n\r\n	Hatırlatılmalıdır ki insan selamın cevabını ister namazda olsun ister namaz dışında olsun hemen vermelidir ve eğer bilerek veya unutmadan &ouml;t&uuml;r&uuml; selamın cevabını uzatırsa ve artık bu verilen selamın cevabı sayılmazsa, artık namazda cevap vermemelidir ve namaz dışında da cevap vermek artık farz değildir.[2]\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] İmam Humeyni, Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi), muhakkik ve musahhih: Beni Haşim Humeyni, Seyid Muhammed H&uuml;seyin, c. 1, s. 622, mesele 1137, Defteri İntişarat-ı İslami, Kum, &ccedil;ap-ı heştom, 1424 h.k.\r\n\r\n\r\n	[2] a.g.e, s: 622 ve 623, mesele 1138.',''),(325,'tr344','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Hamanei&rsquo;nin B&uuml;rosu: </strong>Şartlara uygun şekilde kredi almanın sakıncası yoktur. Ama son zamanlarda bankaların hac ve umre i&ccedil;in verdikleri krediler hususunda y&uuml;ce rehberlik makamının hac işlerinden sorumlu bi&rsquo;se&rsquo;si tarafından yayınlanan ve &ccedil;eşitli ajanslarda yayınlanan bildirilere bakın. &nbsp;</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Sistani&rsquo;nin B&uuml;rosu: </strong>Bu şekilde umreye gitmenin sakıncası yoktur.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Mekarim Şirazi&rsquo;nin B&uuml;rosu: </strong>B&ouml;yle kredi ne c&uuml;alenin (&ouml;d&uuml;l koyma) kapsamına girer ne de mal alımının. Bu, karşılığında k&acirc;r elde edilen kredidir. K&acirc;r ise &uuml;cretin haddinde değildir (en y&uuml;ksek k&acirc;r y&uuml;zde d&ouml;rtt&uuml;r). Dolayısıyla faize girer ve haramdır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Safi Gulpaygani&rsquo;nin B&uuml;rosu: </strong>Şu anda bazı bankaların c&uuml;ale (&ouml;d&uuml;l koyma) adı altında yaptığı kayıtların şer&rsquo;i bir y&ouml;n&uuml; yoktur ve ger&ccedil;ekte bunlarda fazlalık şartı vardır; bu da faiz olup haramdır. Umre-i M&uuml;frede&rsquo;ye faizli parayla gitmek ise caiz değildir.&nbsp;</p>\r\n</div>\r\n','','Ayetullah el-Uzma Hamanei&rsquo;nin B&uuml;rosu: Şartlara uygun şekilde kredi almanın sakıncası yoktur. Ama son zamanlarda bankaların hac ve umre i&ccedil;in verdikleri krediler hususunda y&uuml;ce rehberlik makamının hac işlerinden sorumlu bi&rsquo;se&rsquo;si tarafından yayınlanan ve &ccedil;eşitli ajanslarda yayınlanan bildirilere bakın. &nbsp;\r\n\r\n	\r\n		Ayetullah el-Uzma Sistani&rsquo;nin B&uuml;rosu: Bu şekilde umreye gitmenin sakıncası yoktur.\r\n\r\n	\r\n		Ayetullah el-Uzma Mekarim Şirazi&rsquo;nin B&uuml;rosu: B&ouml;yle kredi ne c&uuml;alenin (&ouml;d&uuml;l koyma) kapsamına girer ne de mal alımının. Bu, karşılığında k&acirc;r elde edilen kredidir. K&acirc;r ise &uuml;cretin haddinde değildir (en y&uuml;ksek k&acirc;r y&uuml;zde d&ouml;rtt&uuml;r). Dolayısıyla faize girer ve haramdır.\r\n\r\n	\r\n		Ayetullah el-Uzma Safi Gulpaygani&rsquo;nin B&uuml;rosu: Şu anda bazı bankaların c&uuml;ale (&ouml;d&uuml;l koyma) adı altında yaptığı kayıtların şer&rsquo;i bir y&ouml;n&uuml; yoktur ve ger&ccedil;ekte bunlarda fazlalık şartı vardır; bu da faiz olup haramdır. Umre-i M&uuml;frede&rsquo;ye faizli parayla gitmek ise caiz değildir.&nbsp;',''),(326,'tr343','<p>\r\n	&nbsp;R&uuml;yalarda hikaye, tatmin ve mizac deyimleri[1] bizim (Şia) rivayetlerde gelmemiştir. Ama yalan r&uuml;ya veya perişan r&uuml;yanın tersi olan sadık r&uuml;ya rivayetlerde g&ouml;r&uuml;lmektedir.</p>\r\n\r\n<p>\r\n	Konunun anlaşılması i&ccedil;in belirtelim ki uyku sırasında insanın nefsi dış d&uuml;nyayla meşgul olmadığı i&ccedil;in kendi alemine y&ouml;nelmektedir; ve nefs, maddi alemle olan ilişkisini ne kadar &ccedil;ok keserse o &ouml;l&ccedil;&uuml;de manevi alemle olan bağı şeffaf olur.</p>\r\n\r\n<p>\r\n	Kimi zaman, beyin h&uuml;lya alemiyle &ccedil;ok meşgul olmasından dolayı manevi alemle irtibat kurulamıyor. Sonu&ccedil;ta da insanın r&uuml;yaları beynindeki oyunlardan başka bir şey olmuyor. Bazı zamanlar ise bu irtibat bir dereceye kadar &ccedil;ıkabiliyorsa da nefsin elde ettiği şeyler kişisel şuuraltının etkisinde kaldığı i&ccedil;in değişime uğramaktadır. Bazende bu irtibat &ouml;yle bir şekildedir ki nefs, b&uuml;t&uuml;n hayal ve d&uuml;ş&uuml;ncelerden sıyrılmış olarak bir ayna gibi amel eder.[2]</p>\r\n\r\n<p>\r\n	R&uuml;yaları &ccedil;eşitli kısımlara ayırmanın nedeni budur. Nitekim r&uuml;ya tabiri kitaplarında &lsquo;Perişan&rsquo; ve &lsquo;Doğru/Sadık&rsquo; r&uuml;yalar olmak &uuml;zere iki genel kısıma ayırılmıştır.[3] Perişan r&uuml;ya, bir Kur&rsquo;an deyimi olup insan beyninin faaliyetleri sonucu &uuml;retilen r&uuml;yalardır.</p>\r\n\r\n<p>\r\n	Ancak bazı r&uuml;ylarda nefs, h&uuml;lyalardan daha fazla uzaklaştığından manevi alemle irtibat kurabiliyor. Bu irtibat &ouml;yle bir şekildedir ki nefs, manevi alemin suretler, nurlar, &ouml;ğretiler ve hakikatlerini aldıktan sonra beyin ve d&uuml;ş&uuml;nce yoluyla onları derk ediyor. Bu aşamada beyinin r&uuml;ya g&ouml;rmesi bir ayna gibi manevi alemin hakikatlerini seyretmesi demektir. Bu t&uuml;r r&uuml;yalar sadık r&uuml;yalardır ama tabire ihtiya&ccedil;ları vardır. Tabir edildikten sonra alemdeki hakikatlerden haber verecektir. Tıpkı Kur&rsquo;an&rsquo;da Hz. Yusuf&rsquo;un tabir ettiği r&uuml;yalar gibi.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	[1] -R&uuml;ya t&uuml;rleri ve konularına g&ouml;re &ccedil;eşitli b&ouml;l&uuml;mlere ayrılmaktadır. &Ouml;rneğin, r&uuml;ya g&ouml;ren bazen kendi r&uuml;yasını, bazen de başkalarının r&uuml;yalarını anlatır. Bunlara &lsquo;hikaye edilen&rsquo; r&uuml;yalar denir. (Bkz: Dr. Mansur Servet, R&uuml;ya ve Nakş-ı An Der Mutun-u İrfani, Neşriye-i Danişkede-i Ulum-i İnsani-i Danişgah-ı Tebriz, Yıl:52, sayı:211)</p>\r\n\r\n<p>\r\n	[2] -Kutbuddin Şirazi, Şerh-i Hikmeti&rsquo;l-İşrak, s.503&rsquo;den alınmıştır, İntişarat-ı Enc&uuml;men-i Asar-ı Mefahir-i Ferhengi.</p>\r\n\r\n<p>\r\n	[3] -Seccadi, Seyyid Cafer, Ferheng-i Maarif-i İslami, c.1, s.231, İntişarat-ı Danişgah-ı Tehran.</p>\r\n','','&nbsp;R&uuml;yalarda hikaye, tatmin ve mizac deyimleri[1] bizim (Şia) rivayetlerde gelmemiştir. Ama yalan r&uuml;ya veya perişan r&uuml;yanın tersi olan sadık r&uuml;ya rivayetlerde g&ouml;r&uuml;lmektedir.\r\n\r\n\r\n	Konunun anlaşılması i&ccedil;in belirtelim ki uyku sırasında insanın nefsi dış d&uuml;nyayla meşgul olmadığı i&ccedil;in kendi alemine y&ouml;nelmektedir; ve nefs, maddi alemle olan ilişkisini ne kadar &ccedil;ok keserse o &ouml;l&ccedil;&uuml;de manevi alemle olan bağı şeffaf olur.\r\n\r\n\r\n	Kimi zaman, beyin h&uuml;lya alemiyle &ccedil;ok meşgul olmasından dolayı manevi alemle irtibat kurulamıyor. Sonu&ccedil;ta da insanın r&uuml;yaları beynindeki oyunlardan başka bir şey olmuyor. Bazı zamanlar ise bu irtibat bir dereceye kadar &ccedil;ıkabiliyorsa da nefsin elde ettiği şeyler kişisel şuuraltının etkisinde kaldığı i&ccedil;in değişime uğramaktadır. Bazende bu irtibat &ouml;yle bir şekildedir ki nefs, b&uuml;t&uuml;n hayal ve d&uuml;ş&uuml;ncelerden sıyrılmış olarak bir ayna gibi amel eder.[2]\r\n\r\n\r\n	R&uuml;yaları &ccedil;eşitli kısımlara ayırmanın nedeni budur. Nitekim r&uuml;ya tabiri kitaplarında &lsquo;Perişan&rsquo; ve &lsquo;Doğru/Sadık&rsquo; r&uuml;yalar olmak &uuml;zere iki genel kısıma ayırılmıştır.[3] Perişan r&uuml;ya, bir Kur&rsquo;an deyimi olup insan beyninin faaliyetleri sonucu &uuml;retilen r&uuml;yalardır.\r\n\r\n\r\n	Ancak bazı r&uuml;ylarda nefs, h&uuml;lyalardan daha fazla uzaklaştığından manevi alemle irtibat kurabiliyor. Bu irtibat &ouml;yle bir şekildedir ki nefs, manevi alemin suretler, nurlar, &ouml;ğretiler ve hakikatlerini aldıktan sonra beyin ve d&uuml;ş&uuml;nce yoluyla onları derk ediyor. Bu aşamada beyinin r&uuml;ya g&ouml;rmesi bir ayna gibi manevi alemin hakikatlerini seyretmesi demektir. Bu t&uuml;r r&uuml;yalar sadık r&uuml;yalardır ama tabire ihtiya&ccedil;ları vardır. Tabir edildikten sonra alemdeki hakikatlerden haber verecektir. Tıpkı Kur&rsquo;an&rsquo;da Hz. Yusuf&rsquo;un tabir ettiği r&uuml;yalar gibi.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	[1] -R&uuml;ya t&uuml;rleri ve konularına g&ouml;re &ccedil;eşitli b&ouml;l&uuml;mlere ayrılmaktadır. &Ouml;rneğin, r&uuml;ya g&ouml;ren bazen kendi r&uuml;yasını, bazen de başkalarının r&uuml;yalarını anlatır. Bunlara &lsquo;hikaye edilen&rsquo; r&uuml;yalar denir. (Bkz: Dr. Mansur Servet, R&uuml;ya ve Nakş-ı An Der Mutun-u İrfani, Neşriye-i Danişkede-i Ulum-i İnsani-i Danişgah-ı Tebriz, Yıl:52, sayı:211)\r\n\r\n\r\n	[2] -Kutbuddin Şirazi, Şerh-i Hikmeti&rsquo;l-İşrak, s.503&rsquo;den alınmıştır, İntişarat-ı Enc&uuml;men-i Asar-ı Mefahir-i Ferhengi.\r\n\r\n\r\n	[3] -Seccadi, Seyyid Cafer, Ferheng-i Maarif-i İslami, c.1, s.231, İntişarat-ı Danişgah-ı Tehran.',''),(327,'tr342','<p>\r\n	&nbsp;Peygamber Efendimizin (s.a.a) vefatından sonra M&uuml;sl&uuml;manlar Onun m&uuml;barek bedeninin defnedileceği yer konusunda ihtilafa d&uuml;şt&uuml;ler. Kimisi mescide defendilsin, dedi, kimisi de ashabıyla defnedilsin, dedi. Emir&uuml;&rsquo;l-M&uuml;minin Hz. Ali (a.s) ise ş&ouml;yle buyurdu: &lsquo;Allah, peygamberini en temiz mekanda ruhunu aldı; &ouml;yleyse vefat ettiği evinde g&ouml;m&uuml;lmesi en iyisidir.&rsquo;[1] Başkalarıda Onun (a.s) bu g&ouml;r&uuml;ş&uuml;n&uuml; benimsediler. Bunun &uuml;zerine Hz. Ali (a.s), Allah Resul&uuml;&rsquo;n&uuml;n mutahhar bedenini kendi evine yani Allah&rsquo;ı zikredip hamdettiği yere g&ouml;md&uuml;.</p>\r\n\r\n<p>\r\n	Buna g&ouml;re İmam Ali&rsquo;nin (s.a.a) m&uuml;barek s&ouml;zlerinde de geldiği gibi Resul-i Ekrem&rsquo;in (s.a.a) evi, y&uuml;ce ruhunun kabzedildiği en pak mekan olduğundan İmam Ali&rsquo;nin emriyle oraya defnedildi.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] -Ebu Cafer Tusi, Muhammed b. Hasan, Tehzibu&rsquo;l-Ahkam, c.6, s.3, Daru&rsquo;l-Kutubi&rsquo;l-İslamiyye, Tahran, 4. Baskı, HK.1407; Erbili, Ali b. İsa, Keşfu&rsquo;l-Ğumme, c.1, s.19, Mektebet-&uuml; Ben&icirc; Haşim, Tebriz, HK.1381; Mazenderani, İbn-i Şehraşub, el-Menakıb, c.1, s.293, M&uuml;essese-i İntişarat-ı Allame, HK.1379.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','','&nbsp;Peygamber Efendimizin (s.a.a) vefatından sonra M&uuml;sl&uuml;manlar Onun m&uuml;barek bedeninin defnedileceği yer konusunda ihtilafa d&uuml;şt&uuml;ler. Kimisi mescide defendilsin, dedi, kimisi de ashabıyla defnedilsin, dedi. Emir&uuml;&rsquo;l-M&uuml;minin Hz. Ali (a.s) ise ş&ouml;yle buyurdu: &lsquo;Allah, peygamberini en temiz mekanda ruhunu aldı; &ouml;yleyse vefat ettiği evinde g&ouml;m&uuml;lmesi en iyisidir.&rsquo;[1] Başkalarıda Onun (a.s) bu g&ouml;r&uuml;ş&uuml;n&uuml; benimsediler. Bunun &uuml;zerine Hz. Ali (a.s), Allah Resul&uuml;&rsquo;n&uuml;n mutahhar bedenini kendi evine yani Allah&rsquo;ı zikredip hamdettiği yere g&ouml;md&uuml;.\r\n\r\n\r\n	Buna g&ouml;re İmam Ali&rsquo;nin (s.a.a) m&uuml;barek s&ouml;zlerinde de geldiği gibi Resul-i Ekrem&rsquo;in (s.a.a) evi, y&uuml;ce ruhunun kabzedildiği en pak mekan olduğundan İmam Ali&rsquo;nin emriyle oraya defnedildi.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] -Ebu Cafer Tusi, Muhammed b. Hasan, Tehzibu&rsquo;l-Ahkam, c.6, s.3, Daru&rsquo;l-Kutubi&rsquo;l-İslamiyye, Tahran, 4. Baskı, HK.1407; Erbili, Ali b. İsa, Keşfu&rsquo;l-Ğumme, c.1, s.19, Mektebet-&uuml; Ben&icirc; Haşim, Tebriz, HK.1381; Mazenderani, İbn-i Şehraşub, el-Menakıb, c.1, s.293, M&uuml;essese-i İntişarat-ı Allame, HK.1379.\r\n\r\n\r\n	&nbsp;',''),(328,'tr341','<p>\r\n	&nbsp;B&uuml;y&uuml;k taklit merciileri bu konuda ş&ouml;yle buyuruyorlar:</p>\r\n\r\n<p>\r\n	&lsquo;K&uuml;r (&ccedil;ok) suyun bir miktarı buz tutar ve geriye kalan kısmı da &ccedil;ok su miktarına ulaşmazsa, necaset<br />\r\n	değdiğinde necis olur ve buzdan eriyen kısım da necistir.&rsquo;[1]</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	[1] -Tevzihu&rsquo;l-Mesail (Haşiyeli, İmam Humeyni), c.1, s.41, Mesele:22.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','','&nbsp;B&uuml;y&uuml;k taklit merciileri bu konuda ş&ouml;yle buyuruyorlar:\r\n\r\n\r\n	&lsquo;K&uuml;r (&ccedil;ok) suyun bir miktarı buz tutar ve geriye kalan kısmı da &ccedil;ok su miktarına ulaşmazsa, necaset\r\n	değdiğinde necis olur ve buzdan eriyen kısım da necistir.&rsquo;[1]\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	[1] -Tevzihu&rsquo;l-Mesail (Haşiyeli, İmam Humeyni), c.1, s.41, Mesele:22.\r\n\r\n\r\n	&nbsp;',''),(329,'tr340','<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Ayetullah el-Uzma Mehdi Hadevi Tahrani&rsquo;nin cevabı:</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	1- Ekilen sa&ccedil;, doğal ve uzayan t&uuml;rden olur ve bedenden sayılırsa insanın kendi sa&ccedil;ı h&uuml;km&uuml;ndedir.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	2- Ekilen sa&ccedil;, sentetik elyaftan olur veya doğal ama uzamayan t&uuml;rden ise onu kaldırmak m&uuml;mk&uuml;n olmaz ve deriye değecek şekilde mesh de edilemeyecekse &uuml;zerine meshetmek caizdir. Ama dibine meshetme imkanı varsa meshetmelidir. Gus&uuml;lde de su deriye ulaşmalıdır. B&ouml;yle bir sa&ccedil;ın ihramlıyken keffaret vermeye neden olacağı uzak bir ihtimal değildir ve vacip ihtiyat gereği keffareti gerektirir, ama sonu&ccedil;ta hac ve umrenin doğruluğuna zarar vermez.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	3- Yapma sa&ccedil;, yapıştırcı ile başa yapıştırılmış ve &ccedil;ıkarması meşakkatli ise ve başın &ouml;n tarafını (mesh yerini) t&uuml;m&uuml;yle kaplamışsa onun &uuml;zerine meshetmek caizdir. Gus&uuml;l i&ccedil;in yıkandığında yeterlidir. İhramda keffarete neden olması uzak bir ihtimal değildir ve vacip ihtiyat gereği keffareti gerektirir, ama sonu&ccedil;ta hac ve umrenin doğruluğuna zarar vermez.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	4- Peruk, başın derisine yapıştırılmış ve abdest alırken &ccedil;ıkarılması meşakkatli olur, ama gus&uuml;l veya ihram i&ccedil;in meşakkatli değilse, eğer başın t&uuml;m&uuml;n&uuml; kaplamışsa abdest i&ccedil;in meshetmek yeterlidir. Ama gus&uuml;l ve ihram i&ccedil;in &ccedil;ıkarmak gerekir.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	5- Peruk, eğer yenilmesi haram olan hayvanın azalarından olmazsa namaz i&ccedil;in sakıncası yoktur.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	6- Baş, suyun ulaşmasına engel olan bir şeyle &ouml;rt&uuml;ld&uuml;ğ&uuml;nde, o şey abdest ve gus&uuml;l i&ccedil;in &ccedil;ıkarılamazsa veya &ccedil;ıkarmak meşakkatli olursa caiz değildir. Ama b&ouml;yle bir şey yapılmışsa h&uuml;k&uuml;m yukarıda s&ouml;ylendiği şekildedir. Ancak onu kullanmamak sıkıntı doğuruyorsa veya zarar veriyorsa kullanmanın sakıncası yoktur.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	İstfitaat Sitesi. &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\r\n','','Ayetullah el-Uzma Mehdi Hadevi Tahrani&rsquo;nin cevabı:\r\n\r\n\r\n	1- Ekilen sa&ccedil;, doğal ve uzayan t&uuml;rden olur ve bedenden sayılırsa insanın kendi sa&ccedil;ı h&uuml;km&uuml;ndedir.\r\n\r\n\r\n	2- Ekilen sa&ccedil;, sentetik elyaftan olur veya doğal ama uzamayan t&uuml;rden ise onu kaldırmak m&uuml;mk&uuml;n olmaz ve deriye değecek şekilde mesh de edilemeyecekse &uuml;zerine meshetmek caizdir. Ama dibine meshetme imkanı varsa meshetmelidir. Gus&uuml;lde de su deriye ulaşmalıdır. B&ouml;yle bir sa&ccedil;ın ihramlıyken keffaret vermeye neden olacağı uzak bir ihtimal değildir ve vacip ihtiyat gereği keffareti gerektirir, ama sonu&ccedil;ta hac ve umrenin doğruluğuna zarar vermez.\r\n\r\n\r\n	3- Yapma sa&ccedil;, yapıştırcı ile başa yapıştırılmış ve &ccedil;ıkarması meşakkatli ise ve başın &ouml;n tarafını (mesh yerini) t&uuml;m&uuml;yle kaplamışsa onun &uuml;zerine meshetmek caizdir. Gus&uuml;l i&ccedil;in yıkandığında yeterlidir. İhramda keffarete neden olması uzak bir ihtimal değildir ve vacip ihtiyat gereği keffareti gerektirir, ama sonu&ccedil;ta hac ve umrenin doğruluğuna zarar vermez.\r\n\r\n\r\n	4- Peruk, başın derisine yapıştırılmış ve abdest alırken &ccedil;ıkarılması meşakkatli olur, ama gus&uuml;l veya ihram i&ccedil;in meşakkatli değilse, eğer başın t&uuml;m&uuml;n&uuml; kaplamışsa abdest i&ccedil;in meshetmek yeterlidir. Ama gus&uuml;l ve ihram i&ccedil;in &ccedil;ıkarmak gerekir.\r\n\r\n\r\n	5- Peruk, eğer yenilmesi haram olan hayvanın azalarından olmazsa namaz i&ccedil;in sakıncası yoktur.\r\n\r\n\r\n	6- Baş, suyun ulaşmasına engel olan bir şeyle &ouml;rt&uuml;ld&uuml;ğ&uuml;nde, o şey abdest ve gus&uuml;l i&ccedil;in &ccedil;ıkarılamazsa veya &ccedil;ıkarmak meşakkatli olursa caiz değildir. Ama b&ouml;yle bir şey yapılmışsa h&uuml;k&uuml;m yukarıda s&ouml;ylendiği şekildedir. Ancak onu kullanmamak sıkıntı doğuruyorsa veya zarar veriyorsa kullanmanın sakıncası yoktur.\r\n\r\n\r\n	İstfitaat Sitesi. &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;',''),(330,'tr339','<p>\r\n	&nbsp;Değerli okuycumuz,</p>\r\n\r\n<p>\r\n	Yazdığınız şeyler dini &ouml;ğretilerde maddi ve ge&ccedil;im konularında bir t&uuml;r tezat ve ikilemin olduğu y&ouml;n&uuml;nde olduğundan bize hatırlatma olması, sizin de ş&uuml;phelerinizin giderilmesi i&ccedil;in aşağıda İslamın fakirlik ve zenginlik meselesindeki g&ouml;r&uuml;ş&uuml;n&uuml; &ouml;zetle ele alacağız.</p>\r\n\r\n<p>\r\n	1- Bildiğiniz &uuml;zere İslam tam ve kapsamlı bir din olduğundan yaşamın t&uuml;m y&ouml;nleri i&ccedil;in kanunlar koymuştur. Ve biliyoruz ki Allah Teala, insana akıl, gazap ve şehvet kuvveleri vermiştir. İnsanın bu kuvvelerle tekam&uuml;l yolunda ilerlemesi i&ccedil;in el&ccedil;ilerinin vasıtasıyla yaşam programı ve direktifler g&ouml;ndermiştir. İnsan aklıyla ve Peygamberlerinin yardımıyla saadetli bir yaşama ulaşabilir.</p>\r\n\r\n<p>\r\n	2- Yine biliyoruz ki, insanı &ccedil;alışıp &ccedil;abalamaya iten şey onun şehvet kuvvesidir. Kendisi ve i&ccedil;inde bulunduğu toplum i&ccedil;in maddi ve manevi y&ouml;nden faydalı olabilmesi &ccedil;alışması gerekir. Bu d&uuml;nyada yaşayabilmek i&ccedil;in &ccedil;alışmaktan başka yol yoktur. Kim &ccedil;alışırsa doğal olarak &ccedil;alışmasının karşılığını alacak ve bir &ouml;l&ccedil;&uuml;ye kadar rahat bir yaşama kavuşacaktır.</p>\r\n\r\n<p>\r\n	3- İnsanın bu &ccedil;alışmasında tamahk&acirc;r ve a&ccedil; g&ouml;zl&uuml; olmaması i&ccedil;in &ouml;l&ccedil;&uuml;l&uuml; olmayı ilke edinmelidir. &Ouml;l&ccedil;&uuml;l&uuml; olmak, din &ouml;ğretilerinin ve aklın istediği beğenilmiş bir &ouml;zelliktir. Neticesi tuğyan ve azgınlık olan[1] a&ccedil; g&ouml;zl&uuml;l&uuml;ğe ve tamaha davet eden kimse nefsani isteklerinin karşısında durulabilirse &ouml;l&ccedil;&uuml;l&uuml; olabilir. &Ouml;l&ccedil;&uuml;l&uuml; olmak ne gelecekten endişe duymaya neden olan fakirliktir ne de Allah&rsquo;tan gafil olup tekam&uuml;l yolundan &ccedil;ıkmaya neden olan tamah ve aşırı istektir.</p>\r\n\r\n<p>\r\n	4- Yerine getirmeye tavsiye edildiğimiz kanaat, dini &ouml;l&ccedil;&uuml;lere g&ouml;re standart bir yaşama yetinilen, l&uuml;ksten uzak durulması ve mevcut durumdan şikayet edilmemesi gereken bir kanaattır.</p>\r\n\r\n<p>\r\n	5- &lsquo;Herkesin bu d&uuml;nyada bir kısmeti var&rsquo; s&ouml;z&uuml; doğrudur. Bunun manası g&uuml;c&uuml; &ouml;l&ccedil;&uuml;s&uuml;nde ve standart şekilde helal rızık kazanmak, Allah&rsquo;ın rızık veren olduğuna tevekk&uuml;l ve &uuml;mitli olmak, aşırı derecede servet toplamaktan sakınmak demektir. İşte kanaat burada mana kazanıyor. Yani insan, doğru ve meşru yollarla &ccedil;abasını g&ouml;sterirse artık gelecekteki ihtiya&ccedil;larına dair endişe duymayacaktır. Zira insan &ccedil;alışmakla y&uuml;k&uuml;ml&uuml;d&uuml;r. Rızık ve bereket Allah&rsquo;tandır. Bu a&ccedil;ıdan d&uuml;nayaya ve yaşama bakanlar ne fakirlikten korkarlar ne de tamah ve mal toplama endişesi duyarlar. &Ccedil;&uuml;nk&uuml; tıpkı kural ve kaidelere g&ouml;re hareket eden kimse eğer fakir olsa, o fakirlik iftihardır ve din b&uuml;y&uuml;kleri onu &ouml;vm&uuml;şlerdir.[2] Zenginde olsa o zaman bu kendisi i&ccedil;in fitne olmadığı gibi yaşamının ziyneti de olur.[3]</p>\r\n\r\n<p>\r\n	6- Dolayısıyla fakirlik ve zenginlik, y&uuml;celme ve ilerleme veya sapma ve &ccedil;&ouml;kmeye neden olabilecek ilahi imtihanlardandır. Şunu da unutmamak gerekir ki fakir kimsenin toplumda sorumluluğu daha az olduğu gibi kıyamette de hesabı daha kolay olacaktır. &Ccedil;&uuml;nk&uuml; d&uuml;nya malı hakkında &lsquo;Helalinde hesap, haramında azap vardır&rsquo; diye buyurulmuştur.[4]</p>\r\n\r\n<p>\r\n	7- &Ccedil;ocuklara miras bırakmak, karzu&rsquo;l-hasene vs.&rsquo;de bu &ccedil;er&ccedil;eveye girmektedir. Birikim yapmak kınanmış olsa zayıflara, fakirlere yardım etmenin manası olmaz. Mirasta b&ouml;yledir. Ancak hac, infak vb.gibi diğer dini g&ouml;revleri yerine getirmek konusunda ihmalkar olmamak gerekir. Buna g&ouml;re kınanan şey aşırı derecede servet toplamaktır.[5] Yoksa gelirinin bir kısmını kendisi ve &ccedil;ocukları i&ccedil;in biriktirmek kınanmamıştır.<br />\r\n	8- Humus konusunda ise b&uuml;t&uuml;n fakihlerin g&ouml;r&uuml;ş&uuml; aynı değildir. Bu y&uuml;zden mesken ve normal ihtiya&ccedil;larda humusun farz olmadığı g&ouml;r&uuml;ş&uuml;nde olan m&uuml;&ccedil;tehitlere taklit edebilirsiniz.[6]</p>\r\n\r\n<p>\r\n	Daha fazla bilgi i&ccedil;in bkz:</p>\r\n\r\n<p>\r\n	-Kanaatın Etkisi ve Cimrilikle Farkı, 14858 (Site:14614)</p>\r\n\r\n<p>\r\n	-Masumların Bor&ccedil; Konusunda Değişik G&ouml;r&uuml;şlerinin Olması, 15457 (Site:15172)</p>\r\n\r\n<p>\r\n	-Karzu&rsquo;l-Hasene ve Onun Sadakadan &Uuml;st&uuml;n Olması, 13033 (Site:12763)</p>\r\n\r\n<p>\r\n	-Zarar, Hastalık ve İmtihan, 13229 (Site: tr12983).&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	-----------<br />\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	[1] -&lsquo;Hayır; ş&uuml;phesiz insan azar, kendini yeterli g&ouml;rd&uuml;ğ&uuml;nde.&rsquo; (Alak/6-7)<br />\r\n	2 -Resul-i Ekrem (s.a.a) buyuruyor: &lsquo;Fakirlik iftiharımdır ve ben onunla iftihar ediyorum.&rsquo; (Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.69, s.30, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1409.)<br />\r\n	3 -&lsquo;Mal ve oğullar, d&uuml;nya yaşayışının ziynetidir. Rabbinin katında ebedi olarak kalan hayır ve hasenatsa hem m&uuml;kafat bakımından daha hayırlıdır, hem sonucu bakımından daha hayırlı.&rsquo; (Kehf/46)</p>\r\n\r\n<p>\r\n	4 -Muhaddis Nuri, M&uuml;stedreku&rsquo;l-Vesail, c.12, s.51, M&uuml;essese-i Alu&rsquo;l-Beyt, Kum, HK.1408.<br />\r\n	5 -&lsquo;İnsanları arkadan &ccedil;ekiştiren, kaş g&ouml;z işaretiyle alay eden, mal toplayan ve onu durmadan sayanların vay h&acirc;line! Malının onu ger&ccedil;ekten de ebedileştireceğini sanır.&rsquo; (H&uuml;meze/1-3)<br />\r\n	6 -Ayet-i İzam Behcet, Fazıl Lenkerani, Safi Gulpaygani, Nuri Hemedani. Mesken Birikimi İ&ccedil;in Humus, 1736 (Site:1732)</p>\r\n','','&nbsp;Değerli okuycumuz,\r\n\r\n\r\n	Yazdığınız şeyler dini &ouml;ğretilerde maddi ve ge&ccedil;im konularında bir t&uuml;r tezat ve ikilemin olduğu y&ouml;n&uuml;nde olduğundan bize hatırlatma olması, sizin de ş&uuml;phelerinizin giderilmesi i&ccedil;in aşağıda İslamın fakirlik ve zenginlik meselesindeki g&ouml;r&uuml;ş&uuml;n&uuml; &ouml;zetle ele alacağız.\r\n\r\n\r\n	1- Bildiğiniz &uuml;zere İslam tam ve kapsamlı bir din olduğundan yaşamın t&uuml;m y&ouml;nleri i&ccedil;in kanunlar koymuştur. Ve biliyoruz ki Allah Teala, insana akıl, gazap ve şehvet kuvveleri vermiştir. İnsanın bu kuvvelerle tekam&uuml;l yolunda ilerlemesi i&ccedil;in el&ccedil;ilerinin vasıtasıyla yaşam programı ve direktifler g&ouml;ndermiştir. İnsan aklıyla ve Peygamberlerinin yardımıyla saadetli bir yaşama ulaşabilir.\r\n\r\n\r\n	2- Yine biliyoruz ki, insanı &ccedil;alışıp &ccedil;abalamaya iten şey onun şehvet kuvvesidir. Kendisi ve i&ccedil;inde bulunduğu toplum i&ccedil;in maddi ve manevi y&ouml;nden faydalı olabilmesi &ccedil;alışması gerekir. Bu d&uuml;nyada yaşayabilmek i&ccedil;in &ccedil;alışmaktan başka yol yoktur. Kim &ccedil;alışırsa doğal olarak &ccedil;alışmasının karşılığını alacak ve bir &ouml;l&ccedil;&uuml;ye kadar rahat bir yaşama kavuşacaktır.\r\n\r\n\r\n	3- İnsanın bu &ccedil;alışmasında tamahk&acirc;r ve a&ccedil; g&ouml;zl&uuml; olmaması i&ccedil;in &ouml;l&ccedil;&uuml;l&uuml; olmayı ilke edinmelidir. &Ouml;l&ccedil;&uuml;l&uuml; olmak, din &ouml;ğretilerinin ve aklın istediği beğenilmiş bir &ouml;zelliktir. Neticesi tuğyan ve azgınlık olan[1] a&ccedil; g&ouml;zl&uuml;l&uuml;ğe ve tamaha davet eden kimse nefsani isteklerinin karşısında durulabilirse &ouml;l&ccedil;&uuml;l&uuml; olabilir. &Ouml;l&ccedil;&uuml;l&uuml; olmak ne gelecekten endişe duymaya neden olan fakirliktir ne de Allah&rsquo;tan gafil olup tekam&uuml;l yolundan &ccedil;ıkmaya neden olan tamah ve aşırı istektir.\r\n\r\n\r\n	4- Yerine getirmeye tavsiye edildiğimiz kanaat, dini &ouml;l&ccedil;&uuml;lere g&ouml;re standart bir yaşama yetinilen, l&uuml;ksten uzak durulması ve mevcut durumdan şikayet edilmemesi gereken bir kanaattır.\r\n\r\n\r\n	5- &lsquo;Herkesin bu d&uuml;nyada bir kısmeti var&rsquo; s&ouml;z&uuml; doğrudur. Bunun manası g&uuml;c&uuml; &ouml;l&ccedil;&uuml;s&uuml;nde ve standart şekilde helal rızık kazanmak, Allah&rsquo;ın rızık veren olduğuna tevekk&uuml;l ve &uuml;mitli olmak, aşırı derecede servet toplamaktan sakınmak demektir. İşte kanaat burada mana kazanıyor. Yani insan, doğru ve meşru yollarla &ccedil;abasını g&ouml;sterirse artık gelecekteki ihtiya&ccedil;larına dair endişe duymayacaktır. Zira insan &ccedil;alışmakla y&uuml;k&uuml;ml&uuml;d&uuml;r. Rızık ve bereket Allah&rsquo;tandır. Bu a&ccedil;ıdan d&uuml;nayaya ve yaşama bakanlar ne fakirlikten korkarlar ne de tamah ve mal toplama endişesi duyarlar. &Ccedil;&uuml;nk&uuml; tıpkı kural ve kaidelere g&ouml;re hareket eden kimse eğer fakir olsa, o fakirlik iftihardır ve din b&uuml;y&uuml;kleri onu &ouml;vm&uuml;şlerdir.[2] Zenginde olsa o zaman bu kendisi i&ccedil;in fitne olmadığı gibi yaşamının ziyneti de olur.[3]\r\n\r\n\r\n	6- Dolayısıyla fakirlik ve zenginlik, y&uuml;celme ve ilerleme veya sapma ve &ccedil;&ouml;kmeye neden olabilecek ilahi imtihanlardandır. Şunu da unutmamak gerekir ki fakir kimsenin toplumda sorumluluğu daha az olduğu gibi kıyamette de hesabı daha kolay olacaktır. &Ccedil;&uuml;nk&uuml; d&uuml;nya malı hakkında &lsquo;Helalinde hesap, haramında azap vardır&rsquo; diye buyurulmuştur.[4]\r\n\r\n\r\n	7- &Ccedil;ocuklara miras bırakmak, karzu&rsquo;l-hasene vs.&rsquo;de bu &ccedil;er&ccedil;eveye girmektedir. Birikim yapmak kınanmış olsa zayıflara, fakirlere yardım etmenin manası olmaz. Mirasta b&ouml;yledir. Ancak hac, infak vb.gibi diğer dini g&ouml;revleri yerine getirmek konusunda ihmalkar olmamak gerekir. Buna g&ouml;re kınanan şey aşırı derecede servet toplamaktır.[5] Yoksa gelirinin bir kısmını kendisi ve &ccedil;ocukları i&ccedil;in biriktirmek kınanmamıştır.\r\n	8- Humus konusunda ise b&uuml;t&uuml;n fakihlerin g&ouml;r&uuml;ş&uuml; aynı değildir. Bu y&uuml;zden mesken ve normal ihtiya&ccedil;larda humusun farz olmadığı g&ouml;r&uuml;ş&uuml;nde olan m&uuml;&ccedil;tehitlere taklit edebilirsiniz.[6]\r\n\r\n\r\n	Daha fazla bilgi i&ccedil;in bkz:\r\n\r\n\r\n	-Kanaatın Etkisi ve Cimrilikle Farkı, 14858 (Site:14614)\r\n\r\n\r\n	-Masumların Bor&ccedil; Konusunda Değişik G&ouml;r&uuml;şlerinin Olması, 15457 (Site:15172)\r\n\r\n\r\n	-Karzu&rsquo;l-Hasene ve Onun Sadakadan &Uuml;st&uuml;n Olması, 13033 (Site:12763)\r\n\r\n\r\n	-Zarar, Hastalık ve İmtihan, 13229 (Site: tr12983).&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;\r\n	-----------\r\n	&nbsp;\r\n\r\n\r\n	[1] -&lsquo;Hayır; ş&uuml;phesiz insan azar, kendini yeterli g&ouml;rd&uuml;ğ&uuml;nde.&rsquo; (Alak/6-7)\r\n	2 -Resul-i Ekrem (s.a.a) buyuruyor: &lsquo;Fakirlik iftiharımdır ve ben onunla iftihar ediyorum.&rsquo; (Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.69, s.30, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1409.)\r\n	3 -&lsquo;Mal ve oğullar, d&uuml;nya yaşayışının ziynetidir. Rabbinin katında ebedi olarak kalan hayır ve hasenatsa hem m&uuml;kafat bakımından daha hayırlıdır, hem sonucu bakımından daha hayırlı.&rsquo; (Kehf/46)\r\n\r\n\r\n	4 -Muhaddis Nuri, M&uuml;stedreku&rsquo;l-Vesail, c.12, s.51, M&uuml;essese-i Alu&rsquo;l-Beyt, Kum, HK.1408.\r\n	5 -&lsquo;İnsanları arkadan &ccedil;ekiştiren, kaş g&ouml;z işaretiyle alay eden, mal toplayan ve onu durmadan sayanların vay h&acirc;line! Malının onu ger&ccedil;ekten de ebedileştireceğini sanır.&rsquo; (H&uuml;meze/1-3)\r\n	6 -Ayet-i İzam Behcet, Fazıl Lenkerani, Safi Gulpaygani, Nuri Hemedani. Mesken Birikimi İ&ccedil;in Humus, 1736 (Site:1732)',''),(331,'tr338','<div class=\"quest-content\" id=\"A3_1\" style=\"display: block;\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Nisa suresinin 11. ayetinde birinci dereceki kimselerin miras b&ouml;l&uuml;ş&uuml;m&uuml;n&uuml;n nasıl olacağı g&ouml;z &ouml;n&uuml;ne alınarak m&uuml;fessirler ayetin <strong><em>&lsquo;Babalarınızdan, oğullarınızdan hangisi size daha faydalıdır, bilemezsiniz.&rsquo;</em></strong> b&ouml;l&uuml;m&uuml;n&uuml;n manası hakkında &ccedil;eşitli ihtimaller vermişlerdir. Buna g&ouml;re bu c&uuml;mlenin manası şunlardan biri olabilir:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		1- Baba, anne ve evlatlarınızdan hangisinin d&uuml;nyada size daha faydalı olduğunu bilemiyeceğiniz i&ccedil;in ona mirastan hakkına d&uuml;şeni veremezsiniz. Ama Allah hikmetine g&ouml;re herkesin payını belirlemiştir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		2- Hangisinin d&uuml;nya ve ahiret saadetinizde etkili olacağını bilemezsiniz, ama Allah bildiği i&ccedil;in malı herkesin hayırına olacak şekilde b&ouml;l&uuml;şt&uuml;r&uuml;r.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		3- Sizi eğiten anne babalarınızın mı faydası size daha &ccedil;oktur, yoksa sizin mi hizmetinde olduğunuz anne babanıza faydanız daha &ccedil;oktur bilemezsiniz.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		4- Allah karşısında en itaatkar olan anne, baba ve evlatların kıyamet g&uuml;n&uuml; dereceleri de y&uuml;ksek olacaktır. Allah, bazı m&uuml;minlerin makamlarını bazılarının vasıtasıyla y&uuml;kselteceğinden eğer babanın makamı y&uuml;ksek olsa onun hatırına evladının da makamını y&uuml;kseltecektir. Eğer evladın makamı y&uuml;ksek olsa onun hatırına anne babasının makamlarını y&uuml;kseltecektir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		5- Hanginizin daha &ouml;nce &ouml;leceğini bilmediğiniz i&ccedil;in &ouml;lenden kimin miras alacağını da bilemezsiniz. Dolayısıyla başkasının &ouml;l&uuml;m&uuml;n&uuml; arzu etmeyin, bunu istemeyin.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Sorudaki ayetin meali ş&ouml;yledir: &lsquo;Evladınız hakkında Allah&rsquo;ın size tavsiyesi, erkeğin payının, iki kızın payı kadar olduğudur. Kızlar, ikiden fazlaysa terekenin &uuml;&ccedil;te ikisi onlarındır, kız bir taneyse yarısı onundur. Bir &ccedil;ocuğu varsa anayla babanın her birine, terekenin altıda biri kalır. &Ccedil;ocuğu olmadığından anasıyla babası miras&ccedil;ı olursa &uuml;&ccedil;te biri ananındır. Kardeşleri varsa bıraktığı maldan, vasiyeti yerine getirildikten ve borcu &ouml;dendikten sonra kalanın altıda biri anaya aittir. Babalarınızdan, oğullarınızdan hangisi, size daha faydalıdır, bilemezsiniz. Bu, Allah&#39;tan farzdır. Ş&uuml;phesiz Allah her şeyi bilir, hikmet sahibidir.&rsquo;[1]</p>\r\n\r\n<p>\r\n	Ayetin son tarafının mana ve maksadına ge&ccedil;meden &ouml;nce ayette ge&ccedil;en miras meselesine kısaca bir g&ouml;z atacağız.</p>\r\n\r\n<p>\r\n	Ayet-i Kerime miras derecelerinden birinci derecede olanların payını a&ccedil;ıklamaktadır. Birinci derecede olanlar şunlardır: Evlatlar, baba, anne b&uuml;t&uuml;n farzlarıyla; &ccedil;&uuml;nk&uuml; onların alacağı paylar Kur&rsquo;an&rsquo;da a&ccedil;ık bir şekilde gelmiştir. &Ouml;rneğin:</p>\r\n\r\n<p>\r\n	1- &Ouml;lenin &ccedil;ocukları varsa anne babanın payına altıda bir d&uuml;şer.</p>\r\n\r\n<p>\r\n	2-&Ouml;lenin &ccedil;ocukları ve kardeşi yoksa babanın payına altıda bir, anneye ise &uuml;&ccedil;te bir d&uuml;şer. Kardeşi varsa o da altıda bir alır.</p>\r\n\r\n<p>\r\n	3-Bir kızın payı malın yarısıdır.</p>\r\n\r\n<p>\r\n	4-Birka&ccedil; kızın payı, başka varis olmazsa &uuml;&ccedil;te ikidir.</p>\r\n\r\n<p>\r\n	5-Hem kız hem de oğlanlar varsa oğlanların payı kızların iki katıdır.</p>\r\n\r\n<p>\r\n	6-D&ouml;rd&uuml;nc&uuml; şıkta geldiği gibi iki kız varsa &uuml;&ccedil;te iki kısmına girer.</p>\r\n\r\n<p>\r\n	Buna g&ouml;re ayetin son tarafındaki mirasın b&ouml;l&uuml;ş&uuml;m&uuml; ve bu şekilde bir b&ouml;l&uuml;ş&uuml;m&uuml;n felsefesi hakkındaki c&uuml;mlenin (Babalarınızdan, oğullarınızdan hangisi, size daha faydalıdır, bilemezsiniz.) manası i&ccedil;in m&uuml;fessirler şu ihtimalleri vermişlerdir:</p>\r\n\r\n<p>\r\n	1- Baba, anne ve evlatlarınızdan hangisinin d&uuml;nyada size daha faydalı olduğunu bilemiyeceğiniz i&ccedil;in ona mirastan hakkına d&uuml;şeni veremezsiniz. Ama Allah hikmetine g&ouml;re herkesin payını belirlemiştir.</p>\r\n\r\n<p>\r\n	2- Hangisinin d&uuml;nya ve ahiret saadetinizde etkili olacağını bilemezsiniz, ama Allah bildiği i&ccedil;in malı herkesin hayırına olacak şekilde b&ouml;l&uuml;şt&uuml;r&uuml;r.</p>\r\n\r\n<p>\r\n	3- Sizi eğiten anne babalarınızın mı faydası size daha &ccedil;oktur, yoksa sizin mi hizmetinde olduğunuz anne babalarınıza faydanız daha &ccedil;oktur bilemezsiniz.</p>\r\n\r\n<p>\r\n	4- Allah karşısında en itaatkar olan anne, baba ve evlatların kıyamet g&uuml;n&uuml; dereceleri de y&uuml;ksek olacaktır. Allah, bazı m&uuml;minlerin makamlarını bazılarının vasıtasıyla y&uuml;kselteceğinden eğer babanın makamı y&uuml;ksek olsa onun hatırına evladının da makamını y&uuml;kseltecektir. Eğer evladın makamı y&uuml;ksek olsa onun hatırına anne babasının makamlarını y&uuml;kseltecektir.</p>\r\n\r\n<p>\r\n	5- Hanginizin daha &ouml;nce &ouml;leceğini bilmediğiniz i&ccedil;in &ouml;lenden kimin miras alacağını da bilemezsiniz. Dolayısıyla başkasının &ouml;l&uuml;m&uuml;n&uuml; arzu etmeyin, bunu istemeyin.[2]</p>\r\n\r\n<p>\r\n	Allame Tabatabai ş&ouml;yle diyor: &lsquo;Babalarınızdan, oğullarınızdan hangisi, size daha faydalıdır, bilemezsiniz.&rsquo; c&uuml;mlesinde hitap ger&ccedil;ekte &ouml;l&uuml;lerinden miras alan t&uuml;m M&uuml;sl&uuml;man vereselerdir. Bu, babalar ve evlatların verasetinde pay farklılıklarının felsefe ve hikmetine işaret eden kelamdır ve &lsquo;Bilemezsiniz&rsquo; diyerek M&uuml;sl&uuml;manlara bir &ccedil;eşit talim vermektedir.&rsquo;</p>\r\n\r\n<p>\r\n	O ş&ouml;yle devam ediyor: &lsquo;Bundan da ge&ccedil;ersek hitap aslında verese olmayana yani halka değildir. &lsquo;Siz er ge&ccedil; &ouml;leceksiniz ve malınız babanıza, annenize ve evlatlarınıza kalacaktır; onlardan hangisinin size daha faydalı olduğunu bilmiyorsunuz.&rsquo; demek istemiyor, zira eğer b&ouml;yle olsa &lsquo;Hangisinin size faydası daha &ccedil;oktur&rsquo; s&ouml;z&uuml;n&uuml;n bir manası kalmaz. İbareden anlaşılan şey şudur: Faydadan maksat, &ouml;l&uuml;n&uuml;n vereselerden faydalanması değil, &ouml;l&uuml;n&uuml;n malıdır. Dolayısıyla vereseye demek istiyor ki yakınlardan hangisinin erken &ouml;leceğini ve onlardan size fayda geleceğini nereden bileceksiniz.</p>\r\n\r\n<p>\r\n	Buna g&ouml;re miras meselesi ve onun b&ouml;l&uuml;ş&uuml;m&uuml;ndeki anlaşmazlık, insanın yakınlarına duyduğu insancıl duyguların etkisi ve derecenin farklılığına g&ouml;re d&uuml;zenlenmiştir. S&ouml;z konusu ayetin &lsquo;Babalarınızdan, oğullarınızdan hangisi size daha faydalıdır, bilemezsiniz.&rsquo; diye buyurması, Allah Teala&rsquo;nın miras h&uuml;km&uuml;n&uuml; diğer b&uuml;t&uuml;n h&uuml;k&uuml;mler gibi tekvini ve dış h&uuml;k&uuml;mlere g&ouml;re kanunlaştırdığına delildir.&rsquo;[3]</p>\r\n\r\n<p>\r\n	Kısacası, Allah Teala bu c&uuml;mlede miras kanununun ger&ccedil;ek faydalara dayandırıldığını ve bu faydaları Allah&rsquo;ın bileceğini buyurmaktadır. Zira insan hayırının nerede olacağını her zaman bilemez. Kimileri anne ve babaların onun ihtiya&ccedil;larına daha fazla cevap verebileceklerini zannederek evlatlarından &ouml;ne ge&ccedil;irirken kimileride bunun tersini d&uuml;ş&uuml;nebilirler. Miras insanların elinde olsaydı niza &ccedil;ıkardı. Ama Allah işlerin i&ccedil; y&uuml;z&uuml;n&uuml; bildiği i&ccedil;in miras kanununu herkesin hayırına olacak şekilde belli bir d&uuml;zen &uuml;zerine oturtmuştur: &lsquo;Bu, Allah&#39;tan farzdır. Ş&uuml;phesiz Allah her şeyi bilir, hikmet sahibidir.&rsquo; Bu c&uuml;mle insanların mirasın paylaşılması kanununu konusunda herhangi bir tartışmaya girmemeleri i&ccedil;in &ouml;nceki konulara tekittir.[4]</p>\r\n\r\n<p>\r\n	Son olarak İmam Sadık&rsquo;tan (a.s) ayetin bu b&ouml;l&uuml;m&uuml;n&uuml; delil getirerek erkek &ccedil;ocukların kız &ccedil;ocuklarından &uuml;st&uuml;n olmadığını buyurduğu rivayet dikkat &ccedil;ekicidir. &Ccedil;&uuml;nk&uuml; sonu&ccedil;ta insanın maddi ve manevi menfaatlerini Allah bilir.[5] Bu rivayete g&ouml;re ayetin asıl maksadının insanların, mirastaki pay gibi yalnızca maddi menfaatlerini d&uuml;ş&uuml;nmemelerini ve ona &uuml;mit bağlamamalarını, aksine ister d&uuml;nya, ister ahiret olsun ger&ccedil;ek menfaatin Allah&rsquo;ın elinde olduğunu ve sizin zannetmediğiniz yerden onu verebileceğini &ccedil;ıkarabiliriz.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] -Nisa/11</p>\r\n\r\n<p>\r\n	[2] -Tabersi, Mecmau&rsquo;l-Beyan Fi-Tefsiri&rsquo;l-Kur&rsquo;an, Nisa/11 tefsirinin Fars&ccedil;a &ccedil;evirisinden, c.5, s.50, Ferahani, Tahran, 1. Baskı, HŞ.1360.</p>\r\n\r\n<p>\r\n	[3] -Tababatabai, Muhammed H&uuml;seyin, el-Mizan Fi-Tefsiri&rsquo;l-Kur&rsquo;an, (Musevi Hemedani, Seyyid Muhammed Bakır&rsquo;ın Fars&ccedil;a &ccedil;evirisi), c.4, s.333, Defter-i İntişarat-ı İslami, Kum, 5. Baskı, HŞ.1374.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	[4] -Mekarim Şirazi, Nasir, Tefsir-i N&uuml;mune, c.3, s.29, Daru&rsquo;l-K&uuml;t&uuml;b&uuml;&rsquo;l-İslamiyye, 1. Baskı, Tahran, HŞ.1374.</p>\r\n\r\n<p>\r\n	[5] -Muhammed b. Yakup Kuleyni ş&ouml;yle rivayet ediyor: &lsquo;Şiilerden biri diyor ki: Medine&rsquo;de evlendikten bir s&uuml;re sonra İmam Sadık&rsquo;ın (a.s) huzuruna vardım. Benden eşimi sordu. Arzettim ki: &lsquo;Başkalarında ne hayır varsa onda da var, ama bir konuda bana ihanet etti.&rsquo; İmam (a.s): &lsquo;O nedir?&rsquo; diye sordu. Dedim ki: &lsquo;Bana bir kız verdi.&rsquo; İmam ona &lsquo;Galiba hoşuna gitmedi.&rsquo; diye buyurdu ve şu ayeti okudu: &lsquo;Babalarınızdan, oğullarınızdan hangisi, size daha faydalıdır, bilemezsiniz.&rsquo; (Usul-u Kafi, Bab-u Fazli&rsquo;l-Benat... c.6, s.295, H.26, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, 1. Baskı, HŞ.1374.). Yine İmam Sadık (a.s), Resulullah&rsquo;ın (s.a.a) ş&ouml;yle buyurduğunu rivayet eder: &lsquo;Kızlar ne g&uuml;zel evlatlardır: Şefkatli, &ccedil;eyizli, sevecen, bereketli ve temizdirler.&rsquo;</p>\r\n','Nisa suresinin 11. ayetinde birinci dereceki kimselerin miras b&ouml;l&uuml;ş&uuml;m&uuml;n&uuml;n nasıl olacağı g&ouml;z &ouml;n&uuml;ne alınarak m&uuml;fessirler ayetin &lsquo;Babalarınızdan, oğullarınızdan hangisi size daha faydalıdır, bilemezsiniz.&rsquo; b&ouml;l&uuml;m&uuml;n&uuml;n manası hakkında &ccedil;eşitli ihtimaller vermişlerdir. Buna g&ouml;re bu c&uuml;mlenin manası şunlardan biri olabilir:\r\n\r\n	\r\n		1- Baba, anne ve evlatlarınızdan hangisinin d&uuml;nyada size daha faydalı olduğunu bilemiyeceğiniz i&ccedil;in ona mirastan hakkına d&uuml;şeni veremezsiniz. Ama Allah hikmetine g&ouml;re herkesin payını belirlemiştir.\r\n\r\n	\r\n		2- Hangisinin d&uuml;nya ve ahiret saadetinizde etkili olacağını bilemezsiniz, ama Allah bildiği i&ccedil;in malı herkesin hayırına olacak şekilde b&ouml;l&uuml;şt&uuml;r&uuml;r.\r\n\r\n	\r\n		3- Sizi eğiten anne babalarınızın mı faydası size daha &ccedil;oktur, yoksa sizin mi hizmetinde olduğunuz anne babanıza faydanız daha &ccedil;oktur bilemezsiniz.\r\n\r\n	\r\n		4- Allah karşısında en itaatkar olan anne, baba ve evlatların kıyamet g&uuml;n&uuml; dereceleri de y&uuml;ksek olacaktır. Allah, bazı m&uuml;minlerin makamlarını bazılarının vasıtasıyla y&uuml;kselteceğinden eğer babanın makamı y&uuml;ksek olsa onun hatırına evladının da makamını y&uuml;kseltecektir. Eğer evladın makamı y&uuml;ksek olsa onun hatırına anne babasının makamlarını y&uuml;kseltecektir.\r\n\r\n	\r\n		5- Hanginizin daha &ouml;nce &ouml;leceğini bilmediğiniz i&ccedil;in &ouml;lenden kimin miras alacağını da bilemezsiniz. Dolayısıyla başkasının &ouml;l&uuml;m&uuml;n&uuml; arzu etmeyin, bunu istemeyin.','&nbsp;Sorudaki ayetin meali ş&ouml;yledir: &lsquo;Evladınız hakkında Allah&rsquo;ın size tavsiyesi, erkeğin payının, iki kızın payı kadar olduğudur. Kızlar, ikiden fazlaysa terekenin &uuml;&ccedil;te ikisi onlarındır, kız bir taneyse yarısı onundur. Bir &ccedil;ocuğu varsa anayla babanın her birine, terekenin altıda biri kalır. &Ccedil;ocuğu olmadığından anasıyla babası miras&ccedil;ı olursa &uuml;&ccedil;te biri ananındır. Kardeşleri varsa bıraktığı maldan, vasiyeti yerine getirildikten ve borcu &ouml;dendikten sonra kalanın altıda biri anaya aittir. Babalarınızdan, oğullarınızdan hangisi, size daha faydalıdır, bilemezsiniz. Bu, Allah&#39;tan farzdır. Ş&uuml;phesiz Allah her şeyi bilir, hikmet sahibidir.&rsquo;[1]\r\n\r\n\r\n	Ayetin son tarafının mana ve maksadına ge&ccedil;meden &ouml;nce ayette ge&ccedil;en miras meselesine kısaca bir g&ouml;z atacağız.\r\n\r\n\r\n	Ayet-i Kerime miras derecelerinden birinci derecede olanların payını a&ccedil;ıklamaktadır. Birinci derecede olanlar şunlardır: Evlatlar, baba, anne b&uuml;t&uuml;n farzlarıyla; &ccedil;&uuml;nk&uuml; onların alacağı paylar Kur&rsquo;an&rsquo;da a&ccedil;ık bir şekilde gelmiştir. &Ouml;rneğin:\r\n\r\n\r\n	1- &Ouml;lenin &ccedil;ocukları varsa anne babanın payına altıda bir d&uuml;şer.\r\n\r\n\r\n	2-&Ouml;lenin &ccedil;ocukları ve kardeşi yoksa babanın payına altıda bir, anneye ise &uuml;&ccedil;te bir d&uuml;şer. Kardeşi varsa o da altıda bir alır.\r\n\r\n\r\n	3-Bir kızın payı malın yarısıdır.\r\n\r\n\r\n	4-Birka&ccedil; kızın payı, başka varis olmazsa &uuml;&ccedil;te ikidir.\r\n\r\n\r\n	5-Hem kız hem de oğlanlar varsa oğlanların payı kızların iki katıdır.\r\n\r\n\r\n	6-D&ouml;rd&uuml;nc&uuml; şıkta geldiği gibi iki kız varsa &uuml;&ccedil;te iki kısmına girer.\r\n\r\n\r\n	Buna g&ouml;re ayetin son tarafındaki mirasın b&ouml;l&uuml;ş&uuml;m&uuml; ve bu şekilde bir b&ouml;l&uuml;ş&uuml;m&uuml;n felsefesi hakkındaki c&uuml;mlenin (Babalarınızdan, oğullarınızdan hangisi, size daha faydalıdır, bilemezsiniz.) manası i&ccedil;in m&uuml;fessirler şu ihtimalleri vermişlerdir:\r\n\r\n\r\n	1- Baba, anne ve evlatlarınızdan hangisinin d&uuml;nyada size daha faydalı olduğunu bilemiyeceğiniz i&ccedil;in ona mirastan hakkına d&uuml;şeni veremezsiniz. Ama Allah hikmetine g&ouml;re herkesin payını belirlemiştir.\r\n\r\n\r\n	2- Hangisinin d&uuml;nya ve ahiret saadetinizde etkili olacağını bilemezsiniz, ama Allah bildiği i&ccedil;in malı herkesin hayırına olacak şekilde b&ouml;l&uuml;şt&uuml;r&uuml;r.\r\n\r\n\r\n	3- Sizi eğiten anne babalarınızın mı faydası size daha &ccedil;oktur, yoksa sizin mi hizmetinde olduğunuz anne babalarınıza faydanız daha &ccedil;oktur bilemezsiniz.\r\n\r\n\r\n	4- Allah karşısında en itaatkar olan anne, baba ve evlatların kıyamet g&uuml;n&uuml; dereceleri de y&uuml;ksek olacaktır. Allah, bazı m&uuml;minlerin makamlarını bazılarının vasıtasıyla y&uuml;kselteceğinden eğer babanın makamı y&uuml;ksek olsa onun hatırına evladının da makamını y&uuml;kseltecektir. Eğer evladın makamı y&uuml;ksek olsa onun hatırına anne babasının makamlarını y&uuml;kseltecektir.\r\n\r\n\r\n	5- Hanginizin daha &ouml;nce &ouml;leceğini bilmediğiniz i&ccedil;in &ouml;lenden kimin miras alacağını da bilemezsiniz. Dolayısıyla başkasının &ouml;l&uuml;m&uuml;n&uuml; arzu etmeyin, bunu istemeyin.[2]\r\n\r\n\r\n	Allame Tabatabai ş&ouml;yle diyor: &lsquo;Babalarınızdan, oğullarınızdan hangisi, size daha faydalıdır, bilemezsiniz.&rsquo; c&uuml;mlesinde hitap ger&ccedil;ekte &ouml;l&uuml;lerinden miras alan t&uuml;m M&uuml;sl&uuml;man vereselerdir. Bu, babalar ve evlatların verasetinde pay farklılıklarının felsefe ve hikmetine işaret eden kelamdır ve &lsquo;Bilemezsiniz&rsquo; diyerek M&uuml;sl&uuml;manlara bir &ccedil;eşit talim vermektedir.&rsquo;\r\n\r\n\r\n	O ş&ouml;yle devam ediyor: &lsquo;Bundan da ge&ccedil;ersek hitap aslında verese olmayana yani halka değildir. &lsquo;Siz er ge&ccedil; &ouml;leceksiniz ve malınız babanıza, annenize ve evlatlarınıza kalacaktır; onlardan hangisinin size daha faydalı olduğunu bilmiyorsunuz.&rsquo; demek istemiyor, zira eğer b&ouml;yle olsa &lsquo;Hangisinin size faydası daha &ccedil;oktur&rsquo; s&ouml;z&uuml;n&uuml;n bir manası kalmaz. İbareden anlaşılan şey şudur: Faydadan maksat, &ouml;l&uuml;n&uuml;n vereselerden faydalanması değil, &ouml;l&uuml;n&uuml;n malıdır. Dolayısıyla vereseye demek istiyor ki yakınlardan hangisinin erken &ouml;leceğini ve onlardan size fayda geleceğini nereden bileceksiniz.\r\n\r\n\r\n	Buna g&ouml;re miras meselesi ve onun b&ouml;l&uuml;ş&uuml;m&uuml;ndeki anlaşmazlık, insanın yakınlarına duyduğu insancıl duyguların etkisi ve derecenin farklılığına g&ouml;re d&uuml;zenlenmiştir. S&ouml;z konusu ayetin &lsquo;Babalarınızdan, oğullarınızdan hangisi size daha faydalıdır, bilemezsiniz.&rsquo; diye buyurması, Allah Teala&rsquo;nın miras h&uuml;km&uuml;n&uuml; diğer b&uuml;t&uuml;n h&uuml;k&uuml;mler gibi tekvini ve dış h&uuml;k&uuml;mlere g&ouml;re kanunlaştırdığına delildir.&rsquo;[3]\r\n\r\n\r\n	Kısacası, Allah Teala bu c&uuml;mlede miras kanununun ger&ccedil;ek faydalara dayandırıldığını ve bu faydaları Allah&rsquo;ın bileceğini buyurmaktadır. Zira insan hayırının nerede olacağını her zaman bilemez. Kimileri anne ve babaların onun ihtiya&ccedil;larına daha fazla cevap verebileceklerini zannederek evlatlarından &ouml;ne ge&ccedil;irirken kimileride bunun tersini d&uuml;ş&uuml;nebilirler. Miras insanların elinde olsaydı niza &ccedil;ıkardı. Ama Allah işlerin i&ccedil; y&uuml;z&uuml;n&uuml; bildiği i&ccedil;in miras kanununu herkesin hayırına olacak şekilde belli bir d&uuml;zen &uuml;zerine oturtmuştur: &lsquo;Bu, Allah&#39;tan farzdır. Ş&uuml;phesiz Allah her şeyi bilir, hikmet sahibidir.&rsquo; Bu c&uuml;mle insanların mirasın paylaşılması kanununu konusunda herhangi bir tartışmaya girmemeleri i&ccedil;in &ouml;nceki konulara tekittir.[4]\r\n\r\n\r\n	Son olarak İmam Sadık&rsquo;tan (a.s) ayetin bu b&ouml;l&uuml;m&uuml;n&uuml; delil getirerek erkek &ccedil;ocukların kız &ccedil;ocuklarından &uuml;st&uuml;n olmadığını buyurduğu rivayet dikkat &ccedil;ekicidir. &Ccedil;&uuml;nk&uuml; sonu&ccedil;ta insanın maddi ve manevi menfaatlerini Allah bilir.[5] Bu rivayete g&ouml;re ayetin asıl maksadının insanların, mirastaki pay gibi yalnızca maddi menfaatlerini d&uuml;ş&uuml;nmemelerini ve ona &uuml;mit bağlamamalarını, aksine ister d&uuml;nya, ister ahiret olsun ger&ccedil;ek menfaatin Allah&rsquo;ın elinde olduğunu ve sizin zannetmediğiniz yerden onu verebileceğini &ccedil;ıkarabiliriz.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] -Nisa/11\r\n\r\n\r\n	[2] -Tabersi, Mecmau&rsquo;l-Beyan Fi-Tefsiri&rsquo;l-Kur&rsquo;an, Nisa/11 tefsirinin Fars&ccedil;a &ccedil;evirisinden, c.5, s.50, Ferahani, Tahran, 1. Baskı, HŞ.1360.\r\n\r\n\r\n	[3] -Tababatabai, Muhammed H&uuml;seyin, el-Mizan Fi-Tefsiri&rsquo;l-Kur&rsquo;an, (Musevi Hemedani, Seyyid Muhammed Bakır&rsquo;ın Fars&ccedil;a &ccedil;evirisi), c.4, s.333, Defter-i İntişarat-ı İslami, Kum, 5. Baskı, HŞ.1374.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	[4] -Mekarim Şirazi, Nasir, Tefsir-i N&uuml;mune, c.3, s.29, Daru&rsquo;l-K&uuml;t&uuml;b&uuml;&rsquo;l-İslamiyye, 1. Baskı, Tahran, HŞ.1374.\r\n\r\n\r\n	[5] -Muhammed b. Yakup Kuleyni ş&ouml;yle rivayet ediyor: &lsquo;Şiilerden biri diyor ki: Medine&rsquo;de evlendikten bir s&uuml;re sonra İmam Sadık&rsquo;ın (a.s) huzuruna vardım. Benden eşimi sordu. Arzettim ki: &lsquo;Başkalarında ne hayır varsa onda da var, ama bir konuda bana ihanet etti.&rsquo; İmam (a.s): &lsquo;O nedir?&rsquo; diye sordu. Dedim ki: &lsquo;Bana bir kız verdi.&rsquo; İmam ona &lsquo;Galiba hoşuna gitmedi.&rsquo; diye buyurdu ve şu ayeti okudu: &lsquo;Babalarınızdan, oğullarınızdan hangisi, size daha faydalıdır, bilemezsiniz.&rsquo; (Usul-u Kafi, Bab-u Fazli&rsquo;l-Benat... c.6, s.295, H.26, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, 1. Baskı, HŞ.1374.). Yine İmam Sadık (a.s), Resulullah&rsquo;ın (s.a.a) ş&ouml;yle buyurduğunu rivayet eder: &lsquo;Kızlar ne g&uuml;zel evlatlardır: Şefkatli, &ccedil;eyizli, sevecen, bereketli ve temizdirler.&rsquo;'),(332,'tr337','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Ayet ve rivayetlere g&ouml;re, İslam haram aylarda (Zilkade, Zilhicce, Muharrem ve Recep) savaşmayı caiz g&ouml;rmemekle kalmamış, hatta hi&ccedil; kimsenin bu aylarda savaşmayı d&uuml;ş&uuml;nmemesi i&ccedil;in katı bir tutum sergilemiştir. Hatta soruda belirtilen ayette haram aylarda savaşmak b&uuml;y&uuml;k bir g&uuml;nah sayılmış ve istenmeden işlenen cinayetlerin diyeti bile artırılmıştır. B&uuml;t&uuml;n bunlar İslam&rsquo;ın haram aylara duyduğu saygı ve h&uuml;rmetin &ouml;nemini yansıtmaktadır. Haram aylarda savaşı yasak bilmek, herkesin bu ayları saygın bilmesine bağlıdır. Ama bazı fertlerin M&uuml;sl&uuml;manların bu aylara duyduğu saygıyı k&ouml;t&uuml;ye kullanmaları, bu ayların saygınlığını ayaklar altına almaları ve silaha başvurmaları durumunda Y&uuml;ce Allah M&uuml;sl&uuml;manların da onlara karşılık vermesini ve tecav&uuml;z, zul&uuml;m ve sitemlerinin &ouml;n&uuml;n&uuml; almasını emretmiştir.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Haram aylardan maksat, y&uuml;ce Allah&rsquo;ın saygınlığına riayet etmeyi m&uuml;minlere farz kıldığı aylardır. Hz İbrahim ve Hz İsmail zamanından bu aylarda savaşmak &ccedil;irkin sayılmaktaydı. Bu gelenek İslam&rsquo;ın doğuşuna dek aynı şekilde Araplar arasındaki ameli kaideye g&ouml;re saygın sayılmıştır. Kur&rsquo;an-ı Kerim de bunun doğrulamış ve haram ayların saygınlığını imzalamıştır. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmaktadır: &ldquo;Ş&uuml;phesiz Allah&rsquo;ın g&ouml;kleri ve yeri yarattığı g&uuml;nk&uuml; yazısında, Allah katında ayların sayısı on ikidir. Bunlardan d&ouml;rd&uuml; haram aylardır. İşte bu, Allah&rsquo;ın dosdoğru kanunudur. &Ouml;yleyse o aylarda kendinize zulmetmeyin. Fakat Allah&rsquo;a ortak koşanlar sizinle nasıl topyek&ucirc;n savaşıyorlarsa, siz de onlarla topyek&ucirc;n savaşın. Bilin ki Allah, kendine karşı gelmekten sakınanlarla beraberdir.&rdquo;[1] Haram aylar Zilkade, Zilhicce, Muharrem ve Recep&rsquo;ten ibarettir. Bu ayların saygın oluşu birtakım felsefe ve faydalar esasıncadır. Bu hususta muhtemelen savaş&ccedil;ıların d&uuml;ş&uuml;nme fırsatı bularak savaşı sonlandırması, barış ve huzura davet etmek, hac ibadetini yerine getirme imk&acirc;nı ve ticarete işaret etmek m&uuml;mk&uuml;nd&uuml;r. İslam haram aylarda savaşmayı caiz bilmemekle kalmamış, hatta bu aylarda hi&ccedil; kimsenin savaşmayı d&uuml;ş&uuml;nmemesi i&ccedil;in buna karşı katı bir tavır takınmıştır. Hatta sorudaki ayette bu aylarda savaşmak b&uuml;y&uuml;k bir g&uuml;nah sayılmış[2] ve bilmeyerek işlenen cinayetlerin diyeti de arttırılmıştır.[3]</p>\r\n\r\n<p>\r\n	Ama Mekke m&uuml;şrikleri bu meseleden yararlanmak istediklerinden ve haram aylarda M&uuml;sl&uuml;manlara saldırdıklarından (&ccedil;&uuml;nk&uuml; onlar M&uuml;sl&uuml;manların bu aylarda karşılık vermeyeceğini d&uuml;ş&uuml;nmekteydi) Y&uuml;ce Allah eğer onlar haram aylarda silaha başvururlarsa, M&uuml;sl&uuml;manlar da onlara karşı koysunlar diye emretti ve &ldquo;Haram ay haram ay karşısındadır&rdquo;[4] diye buyurdu. Yani d&uuml;şmanlar bu ayların saygınlığını &ccedil;iğner ve sizinle savaşırlarsa, siz de misliyle buna karşılık verme hakkına sahipsiniz. &ldquo;Zira haramların kısası vardır.&rdquo;[5] Bundan dolayı her ne kadar İslam haram aylarda savaşmayı (ki Hz İbrahim zamanından beri Araplar arasında bulunmaktaydı) imzalamışsa da d&uuml;şmanların k&ouml;t&uuml; istifadelerinin &ouml;n&uuml;n&uuml; almak i&ccedil;in bu kanuna d&ouml;n&uuml;k bir istisna g&ouml;z &ouml;n&uuml;nde bulundurmuş ve ş&ouml;yle buyurmuştur: &ldquo;Haram aylarda cihadın &ouml;nemli olduğu doğrudur, ama &ldquo;Sana haram ayda savaşmayı soruyorlar. De ki: &ldquo;O ayda savaş b&uuml;y&uuml;k bir g&uuml;nahtır. Allah&rsquo;ın yolundan alıkoymak, onu ink&acirc;r etmek, Mescid-i Haram&rsquo;ın ziyaretine engel olmak ve halkını oradan &ccedil;ıkarmak, Allah katında daha b&uuml;y&uuml;k g&uuml;nahtır.[6] Zul&uuml;m ve baskı ise adam &ouml;ld&uuml;rmekten daha b&uuml;y&uuml;kt&uuml;r. Onlar, g&uuml;&ccedil; yetirebilseler, sizi dininizden d&ouml;nd&uuml;r&uuml;nceye kadar sizinle savaşmaya devam ederler. Sizden kim dininden d&ouml;ner de k&acirc;fir olarak &ouml;l&uuml;rse, &ouml;ylelerin b&uuml;t&uuml;n yapıp ettikleri d&uuml;nyada da, ahirette de boşa gitmiştir. Bunlar cehennemliklerdir, orada s&uuml;rekli kalacaklardır.&rdquo; Fitne yaratmak (insanları Allah&rsquo;ın dininden alı koymak) &ouml;ld&uuml;rmekten bile daha k&ouml;t&uuml;d&uuml;r.&nbsp; &Ccedil;&uuml;nk&uuml; &ouml;ld&uuml;rmek insan bedenine y&ouml;nelik bir fiildir, oysaki bu cinayet insan, can, ruh ve imanına kastetmektedir. Daha sonra ş&ouml;yle devam etmektedir: M&uuml;sl&uuml;manlar m&uuml;şriklerin sapık propagandalarının etkisine kalmamalıdır; zira onlar daima sizinle savaşmakta ve sizi dininizden d&ouml;nd&uuml;rmek istemektedir.&rdquo; O halde onların karşısında sağlam ve diren&ccedil;le durun ve onların haram aylardaki ve diğer hususlardaki vesveselerine itina etmeyin.[7] Haram aylara saygı duymak onu saygın bilen kimseler i&ccedil;indir. Lakin Mescid&uuml;&rsquo;l Haram, haram aylar ve ihram halinin saygınlığını ayaklar altın alan kimseler i&ccedil;in saygınlık duymak lazım değildir ve hatta onlar ile haram aylarda ve Mescid&uuml;&rsquo;l Haram&rsquo;da bile savaşılmalıdır. Ta ki bir başka defa haram ayların saygınlığını &ccedil;iğnemeye c&uuml;ret etmesinler.[8]</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1] Tevbe Suresi, 36.</p>\r\n\r\n<p>\r\n	[2] Bakara Suresi, 217.</p>\r\n\r\n<p>\r\n	[3] Tusi,Tehzibu&rsquo;l Ahkam, c: 10, s: 215, Tahran: Daru&rsquo;l Kitabı İslamiye, 1365 h.ş,</p>\r\n\r\n<p>\r\n	بَابُ الْقَاتِلِ فِی الشَّهْرِ الْحَرَامِ وَ الْحَرَمِ، 1-&nbsp; الْحُسَیْنُ بْنُ سَعِیدٍ عَنْ فَضَالَةَ بْنِ أَیُّوبَ عَنْ کُلَیْبِ بْنِ مُعَاوِیَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ (ع) یَقُولُ مَنْ قَتَلَ فِی شَهْرٍ حَرَامٍ فَعَلَیْهِ دِیَةٌ وَ ثُلُثٌ و ... .</p>\r\n\r\n<p>\r\n	[4] Bakara Suresi, 194. ayet; &ldquo;Haram ay, haram aya karşılıktır. H&uuml;rmetler (saygı g&ouml;sterilmesi gereken şeyler) kısas kuralına tabidir. O h&acirc;lde kim size saldırırsa, size saldırdığı gibi siz de ona saldırın, (fakat ileri gitmeyin). Allah&rsquo;a karşı gelmekten sakının ve bilin ki, Allah kendine karşı gelmekten sakınanlarla beraberdir.&rdquo;</p>\r\n\r\n<p>\r\n	[5] Tefsir-i Numune, 31 &ndash; 32.</p>\r\n\r\n<p>\r\n	[6] Bakara Suresi, 217.</p>\r\n\r\n<p>\r\n	[7] Tefsir-i Numune, c: 2, s: 111 &ndash; 112 &ndash; 113.</p>\r\n\r\n<p>\r\n	[8] Envaru&rsquo;l-İrfan Fi Tefsiri&rsquo;l Kur&rsquo;an, c: 3, s: 557.</p>\r\n','Ayet ve rivayetlere g&ouml;re, İslam haram aylarda (Zilkade, Zilhicce, Muharrem ve Recep) savaşmayı caiz g&ouml;rmemekle kalmamış, hatta hi&ccedil; kimsenin bu aylarda savaşmayı d&uuml;ş&uuml;nmemesi i&ccedil;in katı bir tutum sergilemiştir. Hatta soruda belirtilen ayette haram aylarda savaşmak b&uuml;y&uuml;k bir g&uuml;nah sayılmış ve istenmeden işlenen cinayetlerin diyeti bile artırılmıştır. B&uuml;t&uuml;n bunlar İslam&rsquo;ın haram aylara duyduğu saygı ve h&uuml;rmetin &ouml;nemini yansıtmaktadır. Haram aylarda savaşı yasak bilmek, herkesin bu ayları saygın bilmesine bağlıdır. Ama bazı fertlerin M&uuml;sl&uuml;manların bu aylara duyduğu saygıyı k&ouml;t&uuml;ye kullanmaları, bu ayların saygınlığını ayaklar altına almaları ve silaha başvurmaları durumunda Y&uuml;ce Allah M&uuml;sl&uuml;manların da onlara karşılık vermesini ve tecav&uuml;z, zul&uuml;m ve sitemlerinin &ouml;n&uuml;n&uuml; almasını emretmiştir.','&nbsp;Haram aylardan maksat, y&uuml;ce Allah&rsquo;ın saygınlığına riayet etmeyi m&uuml;minlere farz kıldığı aylardır. Hz İbrahim ve Hz İsmail zamanından bu aylarda savaşmak &ccedil;irkin sayılmaktaydı. Bu gelenek İslam&rsquo;ın doğuşuna dek aynı şekilde Araplar arasındaki ameli kaideye g&ouml;re saygın sayılmıştır. Kur&rsquo;an-ı Kerim de bunun doğrulamış ve haram ayların saygınlığını imzalamıştır. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmaktadır: &ldquo;Ş&uuml;phesiz Allah&rsquo;ın g&ouml;kleri ve yeri yarattığı g&uuml;nk&uuml; yazısında, Allah katında ayların sayısı on ikidir. Bunlardan d&ouml;rd&uuml; haram aylardır. İşte bu, Allah&rsquo;ın dosdoğru kanunudur. &Ouml;yleyse o aylarda kendinize zulmetmeyin. Fakat Allah&rsquo;a ortak koşanlar sizinle nasıl topyek&ucirc;n savaşıyorlarsa, siz de onlarla topyek&ucirc;n savaşın. Bilin ki Allah, kendine karşı gelmekten sakınanlarla beraberdir.&rdquo;[1] Haram aylar Zilkade, Zilhicce, Muharrem ve Recep&rsquo;ten ibarettir. Bu ayların saygın oluşu birtakım felsefe ve faydalar esasıncadır. Bu hususta muhtemelen savaş&ccedil;ıların d&uuml;ş&uuml;nme fırsatı bularak savaşı sonlandırması, barış ve huzura davet etmek, hac ibadetini yerine getirme imk&acirc;nı ve ticarete işaret etmek m&uuml;mk&uuml;nd&uuml;r. İslam haram aylarda savaşmayı caiz bilmemekle kalmamış, hatta bu aylarda hi&ccedil; kimsenin savaşmayı d&uuml;ş&uuml;nmemesi i&ccedil;in buna karşı katı bir tavır takınmıştır. Hatta sorudaki ayette bu aylarda savaşmak b&uuml;y&uuml;k bir g&uuml;nah sayılmış[2] ve bilmeyerek işlenen cinayetlerin diyeti de arttırılmıştır.[3]\r\n\r\n\r\n	Ama Mekke m&uuml;şrikleri bu meseleden yararlanmak istediklerinden ve haram aylarda M&uuml;sl&uuml;manlara saldırdıklarından (&ccedil;&uuml;nk&uuml; onlar M&uuml;sl&uuml;manların bu aylarda karşılık vermeyeceğini d&uuml;ş&uuml;nmekteydi) Y&uuml;ce Allah eğer onlar haram aylarda silaha başvururlarsa, M&uuml;sl&uuml;manlar da onlara karşı koysunlar diye emretti ve &ldquo;Haram ay haram ay karşısındadır&rdquo;[4] diye buyurdu. Yani d&uuml;şmanlar bu ayların saygınlığını &ccedil;iğner ve sizinle savaşırlarsa, siz de misliyle buna karşılık verme hakkına sahipsiniz. &ldquo;Zira haramların kısası vardır.&rdquo;[5] Bundan dolayı her ne kadar İslam haram aylarda savaşmayı (ki Hz İbrahim zamanından beri Araplar arasında bulunmaktaydı) imzalamışsa da d&uuml;şmanların k&ouml;t&uuml; istifadelerinin &ouml;n&uuml;n&uuml; almak i&ccedil;in bu kanuna d&ouml;n&uuml;k bir istisna g&ouml;z &ouml;n&uuml;nde bulundurmuş ve ş&ouml;yle buyurmuştur: &ldquo;Haram aylarda cihadın &ouml;nemli olduğu doğrudur, ama &ldquo;Sana haram ayda savaşmayı soruyorlar. De ki: &ldquo;O ayda savaş b&uuml;y&uuml;k bir g&uuml;nahtır. Allah&rsquo;ın yolundan alıkoymak, onu ink&acirc;r etmek, Mescid-i Haram&rsquo;ın ziyaretine engel olmak ve halkını oradan &ccedil;ıkarmak, Allah katında daha b&uuml;y&uuml;k g&uuml;nahtır.[6] Zul&uuml;m ve baskı ise adam &ouml;ld&uuml;rmekten daha b&uuml;y&uuml;kt&uuml;r. Onlar, g&uuml;&ccedil; yetirebilseler, sizi dininizden d&ouml;nd&uuml;r&uuml;nceye kadar sizinle savaşmaya devam ederler. Sizden kim dininden d&ouml;ner de k&acirc;fir olarak &ouml;l&uuml;rse, &ouml;ylelerin b&uuml;t&uuml;n yapıp ettikleri d&uuml;nyada da, ahirette de boşa gitmiştir. Bunlar cehennemliklerdir, orada s&uuml;rekli kalacaklardır.&rdquo; Fitne yaratmak (insanları Allah&rsquo;ın dininden alı koymak) &ouml;ld&uuml;rmekten bile daha k&ouml;t&uuml;d&uuml;r.&nbsp; &Ccedil;&uuml;nk&uuml; &ouml;ld&uuml;rmek insan bedenine y&ouml;nelik bir fiildir, oysaki bu cinayet insan, can, ruh ve imanına kastetmektedir. Daha sonra ş&ouml;yle devam etmektedir: M&uuml;sl&uuml;manlar m&uuml;şriklerin sapık propagandalarının etkisine kalmamalıdır; zira onlar daima sizinle savaşmakta ve sizi dininizden d&ouml;nd&uuml;rmek istemektedir.&rdquo; O halde onların karşısında sağlam ve diren&ccedil;le durun ve onların haram aylardaki ve diğer hususlardaki vesveselerine itina etmeyin.[7] Haram aylara saygı duymak onu saygın bilen kimseler i&ccedil;indir. Lakin Mescid&uuml;&rsquo;l Haram, haram aylar ve ihram halinin saygınlığını ayaklar altın alan kimseler i&ccedil;in saygınlık duymak lazım değildir ve hatta onlar ile haram aylarda ve Mescid&uuml;&rsquo;l Haram&rsquo;da bile savaşılmalıdır. Ta ki bir başka defa haram ayların saygınlığını &ccedil;iğnemeye c&uuml;ret etmesinler.[8]\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1] Tevbe Suresi, 36.\r\n\r\n\r\n	[2] Bakara Suresi, 217.\r\n\r\n\r\n	[3] Tusi,Tehzibu&rsquo;l Ahkam, c: 10, s: 215, Tahran: Daru&rsquo;l Kitabı İslamiye, 1365 h.ş,\r\n\r\n\r\n	بَابُ الْقَاتِلِ فِی الشَّهْرِ الْحَرَامِ وَ الْحَرَمِ، 1-&nbsp; الْحُسَیْنُ بْنُ سَعِیدٍ عَنْ فَضَالَةَ بْنِ أَیُّوبَ عَنْ کُلَیْبِ بْنِ مُعَاوِیَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ (ع) یَقُولُ مَنْ قَتَلَ فِی شَهْرٍ حَرَامٍ فَعَلَیْهِ دِیَةٌ وَ ثُلُثٌ و ... .\r\n\r\n\r\n	[4] Bakara Suresi, 194. ayet; &ldquo;Haram ay, haram aya karşılıktır. H&uuml;rmetler (saygı g&ouml;sterilmesi gereken şeyler) kısas kuralına tabidir. O h&acirc;lde kim size saldırırsa, size saldırdığı gibi siz de ona saldırın, (fakat ileri gitmeyin). Allah&rsquo;a karşı gelmekten sakının ve bilin ki, Allah kendine karşı gelmekten sakınanlarla beraberdir.&rdquo;\r\n\r\n\r\n	[5] Tefsir-i Numune, 31 &ndash; 32.\r\n\r\n\r\n	[6] Bakara Suresi, 217.\r\n\r\n\r\n	[7] Tefsir-i Numune, c: 2, s: 111 &ndash; 112 &ndash; 113.\r\n\r\n\r\n	[8] Envaru&rsquo;l-İrfan Fi Tefsiri&rsquo;l Kur&rsquo;an, c: 3, s: 557.'),(333,'tr336','<p>\r\n	&nbsp;İnan&ccedil;sal konular silsilesinde Allah&rsquo;ı tanıma konusu en hassas konulardan olup bir&ccedil;ok hususu i&ccedil;ermektedir. Siz bu meseleleri tebliğ ederken ve a&ccedil;ıklarken iki hususa riayet etmelisiniz:</p>\r\n\r\n<p>\r\n	Birincisi, uygun ve mantıki konuları se&ccedil;melisiniz.</p>\r\n\r\n<p>\r\n	İkincisi, muhatapların ruh hali ve ilmi d&uuml;zeyine tam olarak riayet etmelisiniz.</p>\r\n\r\n<p>\r\n	Birinci konuda aşağıdaki meseleleri g&ouml;z &ouml;n&uuml;nde bulundurmalısınız:</p>\r\n\r\n<p>\r\n	1. Gen&ccedil;lere rahat bir şekilde a&ccedil;ıklamanız i&ccedil;in Allah&rsquo;ı tanımayla ilgili daha &ccedil;ok genelliği bulunan konuları se&ccedil;melisiniz.</p>\r\n\r\n<p>\r\n	2. Allah&rsquo;ı tanımayla ilgili girift konulara girmekten ka&ccedil;ınmalısınız.</p>\r\n\r\n<p>\r\n	3. İlgili konuları uygun, mantıki bir d&uuml;zen i&ccedil;inde dile getirmeli ve demagoji ve iphamlı s&ouml;zlerden sakınmalısınız.</p>\r\n\r\n<p>\r\n	4. Allah&rsquo;ı tanımayla ilgili konuları birbirinden ayırarak a&ccedil;ıklayın ve sade y&ouml;ntemler ve değişik &ouml;rneklerden istifade edin.</p>\r\n\r\n<p>\r\n	Bu bahislerde gen&ccedil;lerin fıtri olarak Allah&rsquo;a eğilim taşımalarından yararlanın.</p>\r\n\r\n<p>\r\n	5. Bu konuların anlaşılması i&ccedil;in gen&ccedil;lere d&uuml;ş&uuml;nmeleri ve netice almaları i&ccedil;in yeterli bir vakit verin.</p>\r\n\r\n<p>\r\n	6. Konuları a&ccedil;ıklayarak ve sınıflandırarak dile getiren kitaplardan yararlanın.</p>\r\n\r\n<p>\r\n	İkinci b&ouml;l&uuml;mde ise aşağıdaki hususlara dikkat edin:</p>\r\n\r\n<p>\r\n	1. S&ouml;z konusu gen&ccedil;lerin ilmi ge&ccedil;mişlerini g&ouml;z &ouml;n&uuml;nde bulundurarak bununla bağdaşan ilahiyat konularını dile getirin ve eğer onların ilmi d&uuml;zeylerini aşan meseleleri dile getirme niyeti g&uuml;derseniz kesinlikle bunun &ouml;nc&uuml;llerine riayet etmelisiniz.</p>\r\n\r\n<p>\r\n	2. Gen&ccedil;ler eleştiri ve ş&uuml;phe psikolojisine sahiptir. Asla bu &ouml;zellik ile m&uuml;cadele etmeyin, ama onları ş&uuml;phede bırakmamaya da &ouml;zen g&ouml;sterin.</p>\r\n\r\n<p>\r\n	3. Oturumların daha verimli olması i&ccedil;in onlardan Allah&rsquo;ı tanımayla ilgili bazı kitapları okumalarını isteyebilirsiniz.</p>\r\n\r\n<p>\r\n	Yaratılıştaki enteresanlıkları dile getiren kitaplar gen&ccedil;lerin ruh halleri ile daha bağdaşır.</p>\r\n\r\n<p>\r\n	4. Allah&rsquo;ı tanıma bahsinin başında bunun fayda, netice ve eserlerini gen&ccedil;lere anlatmaya &ccedil;alışın. B&ouml;ylece onlar bu bahsin d&uuml;nya ve ahiret hayatındaki &ouml;nem ve rol&uuml;ne dikkat ederek konuya odaklanacaklardır.</p>\r\n\r\n<p>\r\n	Son olarak Y&uuml;ce Allah&rsquo;tan size başarı vermesini dileriz.</p>\r\n\r\n<p>\r\n	İlgili başlık:</p>\r\n\r\n<p>\r\n	1. 15971. Soru (Site: 15695), (Tebliğ y&ouml;ntemi).</p>\r\n\r\n<p>\r\n	2. 19860. Soru (Site: 19167), (Din Tebliği).</p>\r\n\r\n<p>\r\n	3. 1041. Soru (Site: 1105), (Fıtrat Ve Allah&rsquo;ı tanımak).</p>\r\n','','&nbsp;İnan&ccedil;sal konular silsilesinde Allah&rsquo;ı tanıma konusu en hassas konulardan olup bir&ccedil;ok hususu i&ccedil;ermektedir. Siz bu meseleleri tebliğ ederken ve a&ccedil;ıklarken iki hususa riayet etmelisiniz:\r\n\r\n\r\n	Birincisi, uygun ve mantıki konuları se&ccedil;melisiniz.\r\n\r\n\r\n	İkincisi, muhatapların ruh hali ve ilmi d&uuml;zeyine tam olarak riayet etmelisiniz.\r\n\r\n\r\n	Birinci konuda aşağıdaki meseleleri g&ouml;z &ouml;n&uuml;nde bulundurmalısınız:\r\n\r\n\r\n	1. Gen&ccedil;lere rahat bir şekilde a&ccedil;ıklamanız i&ccedil;in Allah&rsquo;ı tanımayla ilgili daha &ccedil;ok genelliği bulunan konuları se&ccedil;melisiniz.\r\n\r\n\r\n	2. Allah&rsquo;ı tanımayla ilgili girift konulara girmekten ka&ccedil;ınmalısınız.\r\n\r\n\r\n	3. İlgili konuları uygun, mantıki bir d&uuml;zen i&ccedil;inde dile getirmeli ve demagoji ve iphamlı s&ouml;zlerden sakınmalısınız.\r\n\r\n\r\n	4. Allah&rsquo;ı tanımayla ilgili konuları birbirinden ayırarak a&ccedil;ıklayın ve sade y&ouml;ntemler ve değişik &ouml;rneklerden istifade edin.\r\n\r\n\r\n	Bu bahislerde gen&ccedil;lerin fıtri olarak Allah&rsquo;a eğilim taşımalarından yararlanın.\r\n\r\n\r\n	5. Bu konuların anlaşılması i&ccedil;in gen&ccedil;lere d&uuml;ş&uuml;nmeleri ve netice almaları i&ccedil;in yeterli bir vakit verin.\r\n\r\n\r\n	6. Konuları a&ccedil;ıklayarak ve sınıflandırarak dile getiren kitaplardan yararlanın.\r\n\r\n\r\n	İkinci b&ouml;l&uuml;mde ise aşağıdaki hususlara dikkat edin:\r\n\r\n\r\n	1. S&ouml;z konusu gen&ccedil;lerin ilmi ge&ccedil;mişlerini g&ouml;z &ouml;n&uuml;nde bulundurarak bununla bağdaşan ilahiyat konularını dile getirin ve eğer onların ilmi d&uuml;zeylerini aşan meseleleri dile getirme niyeti g&uuml;derseniz kesinlikle bunun &ouml;nc&uuml;llerine riayet etmelisiniz.\r\n\r\n\r\n	2. Gen&ccedil;ler eleştiri ve ş&uuml;phe psikolojisine sahiptir. Asla bu &ouml;zellik ile m&uuml;cadele etmeyin, ama onları ş&uuml;phede bırakmamaya da &ouml;zen g&ouml;sterin.\r\n\r\n\r\n	3. Oturumların daha verimli olması i&ccedil;in onlardan Allah&rsquo;ı tanımayla ilgili bazı kitapları okumalarını isteyebilirsiniz.\r\n\r\n\r\n	Yaratılıştaki enteresanlıkları dile getiren kitaplar gen&ccedil;lerin ruh halleri ile daha bağdaşır.\r\n\r\n\r\n	4. Allah&rsquo;ı tanıma bahsinin başında bunun fayda, netice ve eserlerini gen&ccedil;lere anlatmaya &ccedil;alışın. B&ouml;ylece onlar bu bahsin d&uuml;nya ve ahiret hayatındaki &ouml;nem ve rol&uuml;ne dikkat ederek konuya odaklanacaklardır.\r\n\r\n\r\n	Son olarak Y&uuml;ce Allah&rsquo;tan size başarı vermesini dileriz.\r\n\r\n\r\n	İlgili başlık:\r\n\r\n\r\n	1. 15971. Soru (Site: 15695), (Tebliğ y&ouml;ntemi).\r\n\r\n\r\n	2. 19860. Soru (Site: 19167), (Din Tebliği).\r\n\r\n\r\n	3. 1041. Soru (Site: 1105), (Fıtrat Ve Allah&rsquo;ı tanımak).',''),(334,'tr335','<p>\r\n	&nbsp;Y&uuml;ce Allah değişik ayetlerde Kur&rsquo;an-ı Kerim&rsquo;i m&uuml;min fertlerin şifa vesilesi olarak tanıtmıştır.[1] Ayetlerin zahirinden, bazı rivayetler ve tefsirlerden anlaşıldığı kadarıyla şifadan maksat, ahlak&icirc; k&ouml;t&uuml;l&uuml;klerin yok olması ve maneviyat ve Allah&rsquo;a yakınlaşma yolunda hareket etmektir.[2] Ama cismani hastalıkların da Kur&rsquo;an vesilesiyle tedavi edileceğini bildiren rivayetler de mevcuttur. Elbette bu konu kesinlikle bireylerin ihl&acirc;s ve inancına bağlıdır.[3] Bu konu hakkında İmam Sadık (a.s) ş&ouml;yle buyuruyor: Bir hastalığa yakalanan ve ihl&acirc;s ile &quot;وَ نُنَزِّلُ مِنَ الْقُرْآنِ ما هُوَ شِفاءٌ وَ رَحْمَةٌ لِلْمُؤْمِنِینَ وَ لا یَزِیدُ الظَّالِمِینَ إِلَّا خَساراً&quot;; &ldquo;biz Kur&rsquo;an&rsquo;dan, m&uuml;minler i&ccedil;in şifa ve rahmet olacak şeyler indiriyoruz. Zalimlerin ise Kur&rsquo;an, ancak zararını artırır&rdquo; ayetini okuyan her m&uuml;min hastalığından kurtulur.[4] Her bir Kur&rsquo;an ayeti i&ccedil;in bir ila&ccedil; &ouml;zelliği g&ouml;z &ouml;n&uuml;nde bulunduran ve onun bir t&uuml;r hastalığı tedavi ettiğini bildiren rivayetlerin de olup olmadığı hakkında, rivayet kaynaklarımızda b&ouml;yle bir rivayetin bulunmadığını ve doğal olarak rivayetlere isnatta bulunarak b&ouml;yle bir kitabın telif edilemeyeceğini s&ouml;ylemek gerekir. Şu noktayı belirtmek de zaruret addetmektedir: Hastalıkların yok olması i&ccedil;in Kur&rsquo;an&rsquo;dan bazı ayetlerin ve duaların okunmasının tavsiye edildiği yerlerde bile, din&icirc; &ouml;nderlerimiz hastalıkları bilinen ve alışılagelen yollardan tedavi etmeyi bırakmayı ve sadece Kur&rsquo;an&rsquo;dan bazı ayetleri okumayla tedavide bulunmamızı kastetmemişlerdir. Bilakis biz tabii &ccedil;abamızı s&uuml;rd&uuml;rmeli ve bununla eşzamanlı olarak ihl&acirc;sla ve Allah ile manevi bir irtibat kurarak ger&ccedil;ek şifa sahibi olan Rabbimizden[5] son tedaviyi istemeliyiz. Bu, doktora m&uuml;racaat etme ve ila&ccedil; kullanmayla &ccedil;elişmez, hatta M&uuml;sl&uuml;man olmayan doktorlara m&uuml;racaat etmeyi caiz bilen rivayetler bile mevcuttur.[6] Netice itibariyle, her Kur&rsquo;an ayeti insanların manevi şifası olabilir, ama ayet ve hadislerde Kur&rsquo;an&rsquo;ın her kısmının belirli cismani bir ağrının ilacı olduğuna değin bir delil bulunmamaktadır.</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Yunus, 57; İsra, 83; Fussilet 44.</p>\r\n\r\n<p>\r\n	[2] Meclisi, Muhammed Bakır, Bihar&uuml;&rsquo;l-Envar, c. 1, s. 217, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, 1404 k; Tabatabi, Muhammed H&uuml;seyin, el-Mizan Fi Tefsiri&rsquo;l-Kur&rsquo;an, c. 20, s. 81, İntişarat-ı Camia-i M&uuml;derrisin, Kum, 1417 k.</p>\r\n\r\n<p>\r\n	[3] Kuleyni, Muhammed b. Yakub, Kafi, c. 6, s. 200, h. 7, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1365 ş.</p>\r\n\r\n<p>\r\n	[4] H&uuml;r Amıli, Muhammed b. Hasan, Vesail&uuml;&rsquo;ş-Şia, c. 2, s. 424, h. 2537, M&uuml;essese-i &Acirc;lu&rsquo;l-Beyt, Kum, 1409 k.</p>\r\n\r\n<p>\r\n	[5] Şuara, 80, &quot;وَ إِذا مَرِضْتُ فَهُوَ یَشْفین&rlm;&quot;</p>\r\n\r\n<p>\r\n	[6] Vesail&uuml;&rsquo;ş-Şia, c. 7, s. 117, h. 8898.</p>\r\n','','&nbsp;Y&uuml;ce Allah değişik ayetlerde Kur&rsquo;an-ı Kerim&rsquo;i m&uuml;min fertlerin şifa vesilesi olarak tanıtmıştır.[1] Ayetlerin zahirinden, bazı rivayetler ve tefsirlerden anlaşıldığı kadarıyla şifadan maksat, ahlak&icirc; k&ouml;t&uuml;l&uuml;klerin yok olması ve maneviyat ve Allah&rsquo;a yakınlaşma yolunda hareket etmektir.[2] Ama cismani hastalıkların da Kur&rsquo;an vesilesiyle tedavi edileceğini bildiren rivayetler de mevcuttur. Elbette bu konu kesinlikle bireylerin ihl&acirc;s ve inancına bağlıdır.[3] Bu konu hakkında İmam Sadık (a.s) ş&ouml;yle buyuruyor: Bir hastalığa yakalanan ve ihl&acirc;s ile &quot;وَ نُنَزِّلُ مِنَ الْقُرْآنِ ما هُوَ شِفاءٌ وَ رَحْمَةٌ لِلْمُؤْمِنِینَ وَ لا یَزِیدُ الظَّالِمِینَ إِلَّا خَساراً&quot;; &ldquo;biz Kur&rsquo;an&rsquo;dan, m&uuml;minler i&ccedil;in şifa ve rahmet olacak şeyler indiriyoruz. Zalimlerin ise Kur&rsquo;an, ancak zararını artırır&rdquo; ayetini okuyan her m&uuml;min hastalığından kurtulur.[4] Her bir Kur&rsquo;an ayeti i&ccedil;in bir ila&ccedil; &ouml;zelliği g&ouml;z &ouml;n&uuml;nde bulunduran ve onun bir t&uuml;r hastalığı tedavi ettiğini bildiren rivayetlerin de olup olmadığı hakkında, rivayet kaynaklarımızda b&ouml;yle bir rivayetin bulunmadığını ve doğal olarak rivayetlere isnatta bulunarak b&ouml;yle bir kitabın telif edilemeyeceğini s&ouml;ylemek gerekir. Şu noktayı belirtmek de zaruret addetmektedir: Hastalıkların yok olması i&ccedil;in Kur&rsquo;an&rsquo;dan bazı ayetlerin ve duaların okunmasının tavsiye edildiği yerlerde bile, din&icirc; &ouml;nderlerimiz hastalıkları bilinen ve alışılagelen yollardan tedavi etmeyi bırakmayı ve sadece Kur&rsquo;an&rsquo;dan bazı ayetleri okumayla tedavide bulunmamızı kastetmemişlerdir. Bilakis biz tabii &ccedil;abamızı s&uuml;rd&uuml;rmeli ve bununla eşzamanlı olarak ihl&acirc;sla ve Allah ile manevi bir irtibat kurarak ger&ccedil;ek şifa sahibi olan Rabbimizden[5] son tedaviyi istemeliyiz. Bu, doktora m&uuml;racaat etme ve ila&ccedil; kullanmayla &ccedil;elişmez, hatta M&uuml;sl&uuml;man olmayan doktorlara m&uuml;racaat etmeyi caiz bilen rivayetler bile mevcuttur.[6] Netice itibariyle, her Kur&rsquo;an ayeti insanların manevi şifası olabilir, ama ayet ve hadislerde Kur&rsquo;an&rsquo;ın her kısmının belirli cismani bir ağrının ilacı olduğuna değin bir delil bulunmamaktadır.\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Yunus, 57; İsra, 83; Fussilet 44.\r\n\r\n\r\n	[2] Meclisi, Muhammed Bakır, Bihar&uuml;&rsquo;l-Envar, c. 1, s. 217, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, 1404 k; Tabatabi, Muhammed H&uuml;seyin, el-Mizan Fi Tefsiri&rsquo;l-Kur&rsquo;an, c. 20, s. 81, İntişarat-ı Camia-i M&uuml;derrisin, Kum, 1417 k.\r\n\r\n\r\n	[3] Kuleyni, Muhammed b. Yakub, Kafi, c. 6, s. 200, h. 7, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1365 ş.\r\n\r\n\r\n	[4] H&uuml;r Amıli, Muhammed b. Hasan, Vesail&uuml;&rsquo;ş-Şia, c. 2, s. 424, h. 2537, M&uuml;essese-i &Acirc;lu&rsquo;l-Beyt, Kum, 1409 k.\r\n\r\n\r\n	[5] Şuara, 80, &quot;وَ إِذا مَرِضْتُ فَهُوَ یَشْفین&rlm;&quot;\r\n\r\n\r\n	[6] Vesail&uuml;&rsquo;ş-Şia, c. 7, s. 117, h. 8898.',''),(335,'tr334','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İslam&rsquo;da y&uuml;k&uuml;ml&uuml;l&uuml;k yaşı erginlik esasınca belirlenmiştir. Yani erginlik alametleri (bu alametlerin en azı erkekler i&ccedil;in c&uuml;n&uuml;p olmak ve kızlar i&ccedil;in adet g&ouml;rmektir) h&acirc;sıl olduğunda insan y&uuml;k&uuml;ml&uuml;l&uuml;k yaşına girmiş olur. Ama İslam dininde tabii alametler dışında erkek ve kızların erginliği i&ccedil;in yaş &ouml;l&ccedil;&uuml;s&uuml; de g&ouml;z &ouml;n&uuml;nde bulundurulmuştur. O halde eğer kız ve erkek erginliğin tabii alametlerini taşımazlarsa ve şeriatta onların y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml; i&ccedil;in belirlenmiş yaşa ayak basarlarsa, bir y&uuml;k&uuml;ml&uuml; gibi şer&rsquo;i g&ouml;revlerini yerine getirmeleri gerekir. Bundan dolayı, Ehli S&uuml;nnetin kızların erginlik yaşını tabii erginlik ile eş bilmesi ve Şia&rsquo;nın ise bunu dokuz yaşı olarak bilmesi diye bir şey s&ouml;z konusu değildir. Eğer kız adet g&ouml;r&uuml;rse veya hamile olursa b&uuml;t&uuml;n mezheplere g&ouml;re ergin olmuş sayılır ve Ehli S&uuml;nnetin kızın y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;n&uuml;n başlaması i&ccedil;in belirttiği yaşa ulaşılmasının burada bir &ouml;nemi yoktur.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Erginlik tabii ve yaratılışsal bir durum olup kadın ve erkek demeden t&uuml;m insanlar hayatlarının bir merhalesinde ona ulaşır. Bu merhalede insan bedeninde somut bir takım değişiklikler meydana gelir. Bu bedensel değişikler fertlere, muhite, su ve havaya ve de beslenme t&uuml;r&uuml;ne g&ouml;re farklılık g&ouml;sterir. Bu değişikliklerin bazıları sesin kalınlaşması, tenas&uuml;l organı &uuml;zerinde katı t&uuml;ylerin t&uuml;remesi, erkeklerde meni &ccedil;ıkması ve kızların adet olmasıdır. İslam&rsquo;da y&uuml;k&uuml;ml&uuml;l&uuml;k yaşı erginlik esasınca belirlenmiştir. Yani erginlik alametleri (bu alametlerin en azı erkeklerin c&uuml;n&uuml;p olması ve kızların adet g&ouml;rmesidir) h&acirc;sıl olursa insan y&uuml;k&uuml;ml&uuml;l&uuml;k yaşına erer. Ama İslam dininde tabii alametlerin dışında erkek ve kızların erginliği i&ccedil;in yaş &ouml;l&ccedil;&uuml;s&uuml; de g&ouml;zetilmiştir. O halde kız ve erkek erginliğin tabii alametlerini taşımazsa ve onlar i&ccedil;in şeriatta belirlenen yaşa ererlerse, bir y&uuml;k&uuml;ml&uuml; gibi şer&rsquo;i g&ouml;revlerini yerine getirmeleri gerekir. T&uuml;m Ehli S&uuml;nnet mezhepleri ve Şia&rsquo;nın ittifak ettiği &uuml;zere[1] kız adet g&ouml;r&uuml;rse[2] erginlik yaşına erer. Bu alamet dışında birtakım başka alametler de belirtilmiştir ve mezheplerin t&uuml;m&uuml;n&uuml;n bu konuda g&ouml;r&uuml;ş birliği taşımaması nedeniyle onları zikretmekten ka&ccedil;ınıyoruz. Bundan dolayı Ehli S&uuml;nnetin kızların y&uuml;k&uuml;ml&uuml;l&uuml;k yaşını tabii erginliğin başlamasına eş bilmesi ve Şia&rsquo;nın ise sadece kızların dokuz yaşına ermesiyle yetinmiş olmasını s&ouml;ylememiz doğru değildir (elbette bazı ortamlarda kızlar dokuz yaşında bile tabii erginliğe ermektedir). Eğer kız adet g&ouml;r&uuml;rse veya hamile kalırsa t&uuml;m mezheplerin g&ouml;r&uuml;ş&uuml;ne g&ouml;re ergin olmuş demektir. Hatta bu durumda Ehli S&uuml;nnetin kızın y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;n&uuml;n başlaması i&ccedil;in belirttiği yaşa ermemiş olması bile &ouml;nem haiz etmez.[3] O halde erginlik alametleri a&ccedil;ısından Ehli S&uuml;nnet ile Şia arasında bir fark bulunmamaktadır. Sadece burada bulanan fark, Şia&rsquo;nın kızların erginlik yaşı hususunda Ehli S&uuml;nnet ile ihtilaf etmesidir.</p>\r\n\r\n<p>\r\n	Erginlik Yaşı</p>\r\n\r\n<p>\r\n	Ehli S&uuml;nnet kızın erginlik yaşı hususunda Şia ile g&ouml;r&uuml;ş ayrılığı taşır. Nitekim Ehli S&uuml;nnet mezhepleri arasında da bu g&ouml;r&uuml;ş ayrılıkları a&ccedil;ık&ccedil;a g&ouml;r&uuml;lmektedir.[4] Şii fakihlerin meşhur g&ouml;r&uuml;ş&uuml;ne g&ouml;re kızların erginlik yaşı 9 Kameri yıl ve erkeklerin erginlik yaşı ise 15 Kameri yıldır.[5]</p>\r\n\r\n<p>\r\n	Kızların erginlik yaşı hakkında Ehli S&uuml;nnetin g&ouml;r&uuml;ş&uuml;:[6]</p>\r\n\r\n<p>\r\n	Hanefi mezhebi: Onlar, kızın ve erkeğin erginlik yaşını Kameri 15 yıl bilmektedir. Elbette Ebu Hanife erkeğin erginlik yaşını 18 ve kızın ise 17 yıl bilmektedir.</p>\r\n\r\n<p>\r\n	Maliki Mezhebi: Erkek ve kız i&ccedil;in 18 yılın bitmesi.</p>\r\n\r\n<p>\r\n	Şafii Mezhebi: Erkek ve kız i&ccedil;in Kameri 15 yılın bitmesi.</p>\r\n\r\n<p>\r\n	Hanbel&icirc; Mezhebi: Erkek ve kız i&ccedil;in Kameri 15 yılın bitmesi.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;---------</p>\r\n\r\n<p>\r\n	[1] Ceziri, Abdu&rsquo;l Heman, El-Fıkh ale&rsquo;l Mezahibi&rsquo;l Erbea ve Mezhebi Ehli Beyt, c: 2, s: 412, Daru&rsquo;s Sakaleyn, 1419.</p>\r\n\r\n<p>\r\n	[2] Elbette hayız yaşının en az 9 olarak farzetmişlerdir; Kitabu&rsquo;t Tahare, (Li&rsquo;l İmam Humeyni), c: 1, s: 9.</p>\r\n\r\n<p>\r\n	[3] El-Fıkh ale&rsquo;l Mezahibi&rsquo;l Erbea ve Mezhebi Ehli Beyt, c: 2, s: 412,</p>\r\n\r\n<p>\r\n	[4] El-Fıkh ale&rsquo;l Mezahibi&rsquo;l Erbea ve Mezhebi Ehli Beyt, c: 2, s: 412,</p>\r\n\r\n<p>\r\n	[5] Tusi, Muhammed bin El Hasan, El- Mebsut, c: 3, s: 37; Şerayiu&rsquo;l İslam, c: 1, s: 179; Camiu&rsquo;l Mekasıd, c: 5, s: 180; Tezkiretu&rsquo;l Fukeha, c. 14, s: 188, ;İ&rsquo;zahu&rsquo;l Fevaid, c: 2, s: 50; Keşfu&rsquo;r rumuz fi şerhi Muhtasaru&rsquo;n Nafi&rsquo;i, c: 1, s: 552.</p>\r\n\r\n<p>\r\n	[6] El-Fıkh ale&rsquo;l Mezahibi&rsquo;l Erbea ve Mezhebi Ehli Beyt, c: 2, s: 412; Fetava El- Ezher, c:10, s: 426; El- Movsuati&rsquo;l Fıkhiyye, c: 2, s: 332; Vezareti&rsquo;l ovgaf ve&rsquo;ş Şuunu&rsquo;l İslamiye bi&rsquo;l Kuveyt:</p>\r\n\r\n<p>\r\n	وقد اختلف فی سنّ البلوغ : فیرى الشّافعیّة والحنابلة وأبو یوسف ومحمّد من الحنفیّة ، وبرأیهما یفتى فی المذهب ، والأوزاعیّ ، أنّ البلوغ بالسّنّ یکون بتمام خمس عشرة سنةً قمریّةً للذّکر والأنثى &#39; تحدیدیّة کما صرّح الشّافعیّة &#39; ، لخبر &quot; ابن عمر.</p>\r\n','İslam&rsquo;da y&uuml;k&uuml;ml&uuml;l&uuml;k yaşı erginlik esasınca belirlenmiştir. Yani erginlik alametleri (bu alametlerin en azı erkekler i&ccedil;in c&uuml;n&uuml;p olmak ve kızlar i&ccedil;in adet g&ouml;rmektir) h&acirc;sıl olduğunda insan y&uuml;k&uuml;ml&uuml;l&uuml;k yaşına girmiş olur. Ama İslam dininde tabii alametler dışında erkek ve kızların erginliği i&ccedil;in yaş &ouml;l&ccedil;&uuml;s&uuml; de g&ouml;z &ouml;n&uuml;nde bulundurulmuştur. O halde eğer kız ve erkek erginliğin tabii alametlerini taşımazlarsa ve şeriatta onların y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml; i&ccedil;in belirlenmiş yaşa ayak basarlarsa, bir y&uuml;k&uuml;ml&uuml; gibi şer&rsquo;i g&ouml;revlerini yerine getirmeleri gerekir. Bundan dolayı, Ehli S&uuml;nnetin kızların erginlik yaşını tabii erginlik ile eş bilmesi ve Şia&rsquo;nın ise bunu dokuz yaşı olarak bilmesi diye bir şey s&ouml;z konusu değildir. Eğer kız adet g&ouml;r&uuml;rse veya hamile olursa b&uuml;t&uuml;n mezheplere g&ouml;re ergin olmuş sayılır ve Ehli S&uuml;nnetin kızın y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;n&uuml;n başlaması i&ccedil;in belirttiği yaşa ulaşılmasının burada bir &ouml;nemi yoktur.','&nbsp;Erginlik tabii ve yaratılışsal bir durum olup kadın ve erkek demeden t&uuml;m insanlar hayatlarının bir merhalesinde ona ulaşır. Bu merhalede insan bedeninde somut bir takım değişiklikler meydana gelir. Bu bedensel değişikler fertlere, muhite, su ve havaya ve de beslenme t&uuml;r&uuml;ne g&ouml;re farklılık g&ouml;sterir. Bu değişikliklerin bazıları sesin kalınlaşması, tenas&uuml;l organı &uuml;zerinde katı t&uuml;ylerin t&uuml;remesi, erkeklerde meni &ccedil;ıkması ve kızların adet olmasıdır. İslam&rsquo;da y&uuml;k&uuml;ml&uuml;l&uuml;k yaşı erginlik esasınca belirlenmiştir. Yani erginlik alametleri (bu alametlerin en azı erkeklerin c&uuml;n&uuml;p olması ve kızların adet g&ouml;rmesidir) h&acirc;sıl olursa insan y&uuml;k&uuml;ml&uuml;l&uuml;k yaşına erer. Ama İslam dininde tabii alametlerin dışında erkek ve kızların erginliği i&ccedil;in yaş &ouml;l&ccedil;&uuml;s&uuml; de g&ouml;zetilmiştir. O halde kız ve erkek erginliğin tabii alametlerini taşımazsa ve onlar i&ccedil;in şeriatta belirlenen yaşa ererlerse, bir y&uuml;k&uuml;ml&uuml; gibi şer&rsquo;i g&ouml;revlerini yerine getirmeleri gerekir. T&uuml;m Ehli S&uuml;nnet mezhepleri ve Şia&rsquo;nın ittifak ettiği &uuml;zere[1] kız adet g&ouml;r&uuml;rse[2] erginlik yaşına erer. Bu alamet dışında birtakım başka alametler de belirtilmiştir ve mezheplerin t&uuml;m&uuml;n&uuml;n bu konuda g&ouml;r&uuml;ş birliği taşımaması nedeniyle onları zikretmekten ka&ccedil;ınıyoruz. Bundan dolayı Ehli S&uuml;nnetin kızların y&uuml;k&uuml;ml&uuml;l&uuml;k yaşını tabii erginliğin başlamasına eş bilmesi ve Şia&rsquo;nın ise sadece kızların dokuz yaşına ermesiyle yetinmiş olmasını s&ouml;ylememiz doğru değildir (elbette bazı ortamlarda kızlar dokuz yaşında bile tabii erginliğe ermektedir). Eğer kız adet g&ouml;r&uuml;rse veya hamile kalırsa t&uuml;m mezheplerin g&ouml;r&uuml;ş&uuml;ne g&ouml;re ergin olmuş demektir. Hatta bu durumda Ehli S&uuml;nnetin kızın y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;n&uuml;n başlaması i&ccedil;in belirttiği yaşa ermemiş olması bile &ouml;nem haiz etmez.[3] O halde erginlik alametleri a&ccedil;ısından Ehli S&uuml;nnet ile Şia arasında bir fark bulunmamaktadır. Sadece burada bulanan fark, Şia&rsquo;nın kızların erginlik yaşı hususunda Ehli S&uuml;nnet ile ihtilaf etmesidir.\r\n\r\n\r\n	Erginlik Yaşı\r\n\r\n\r\n	Ehli S&uuml;nnet kızın erginlik yaşı hususunda Şia ile g&ouml;r&uuml;ş ayrılığı taşır. Nitekim Ehli S&uuml;nnet mezhepleri arasında da bu g&ouml;r&uuml;ş ayrılıkları a&ccedil;ık&ccedil;a g&ouml;r&uuml;lmektedir.[4] Şii fakihlerin meşhur g&ouml;r&uuml;ş&uuml;ne g&ouml;re kızların erginlik yaşı 9 Kameri yıl ve erkeklerin erginlik yaşı ise 15 Kameri yıldır.[5]\r\n\r\n\r\n	Kızların erginlik yaşı hakkında Ehli S&uuml;nnetin g&ouml;r&uuml;ş&uuml;:[6]\r\n\r\n\r\n	Hanefi mezhebi: Onlar, kızın ve erkeğin erginlik yaşını Kameri 15 yıl bilmektedir. Elbette Ebu Hanife erkeğin erginlik yaşını 18 ve kızın ise 17 yıl bilmektedir.\r\n\r\n\r\n	Maliki Mezhebi: Erkek ve kız i&ccedil;in 18 yılın bitmesi.\r\n\r\n\r\n	Şafii Mezhebi: Erkek ve kız i&ccedil;in Kameri 15 yılın bitmesi.\r\n\r\n\r\n	Hanbel&icirc; Mezhebi: Erkek ve kız i&ccedil;in Kameri 15 yılın bitmesi.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;---------\r\n\r\n\r\n	[1] Ceziri, Abdu&rsquo;l Heman, El-Fıkh ale&rsquo;l Mezahibi&rsquo;l Erbea ve Mezhebi Ehli Beyt, c: 2, s: 412, Daru&rsquo;s Sakaleyn, 1419.\r\n\r\n\r\n	[2] Elbette hayız yaşının en az 9 olarak farzetmişlerdir; Kitabu&rsquo;t Tahare, (Li&rsquo;l İmam Humeyni), c: 1, s: 9.\r\n\r\n\r\n	[3] El-Fıkh ale&rsquo;l Mezahibi&rsquo;l Erbea ve Mezhebi Ehli Beyt, c: 2, s: 412,\r\n\r\n\r\n	[4] El-Fıkh ale&rsquo;l Mezahibi&rsquo;l Erbea ve Mezhebi Ehli Beyt, c: 2, s: 412,\r\n\r\n\r\n	[5] Tusi, Muhammed bin El Hasan, El- Mebsut, c: 3, s: 37; Şerayiu&rsquo;l İslam, c: 1, s: 179; Camiu&rsquo;l Mekasıd, c: 5, s: 180; Tezkiretu&rsquo;l Fukeha, c. 14, s: 188, ;İ&rsquo;zahu&rsquo;l Fevaid, c: 2, s: 50; Keşfu&rsquo;r rumuz fi şerhi Muhtasaru&rsquo;n Nafi&rsquo;i, c: 1, s: 552.\r\n\r\n\r\n	[6] El-Fıkh ale&rsquo;l Mezahibi&rsquo;l Erbea ve Mezhebi Ehli Beyt, c: 2, s: 412; Fetava El- Ezher, c:10, s: 426; El- Movsuati&rsquo;l Fıkhiyye, c: 2, s: 332; Vezareti&rsquo;l ovgaf ve&rsquo;ş Şuunu&rsquo;l İslamiye bi&rsquo;l Kuveyt:\r\n\r\n\r\n	وقد اختلف فی سنّ البلوغ : فیرى الشّافعیّة والحنابلة وأبو یوسف ومحمّد من الحنفیّة ، وبرأیهما یفتى فی المذهب ، والأوزاعیّ ، أنّ البلوغ بالسّنّ یکون بتمام خمس عشرة سنةً قمریّةً للذّکر والأنثى &#39; تحدیدیّة کما صرّح الشّافعیّة &#39; ، لخبر &quot; ابن عمر.'),(336,'tr333','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Hz Zehra&rsquo;nın (a.s) şehadet g&uuml;n&uuml; hakkında tarih kitaplarında birka&ccedil; g&ouml;r&uuml;ş vardır. Bazı tarih&ccedil;iler bunun Hz Peygamberin vefatından 40 g&uuml;n sonra bazıları 6 ay sonra ve bir grup da 8 ay sonra ger&ccedil;ekleştiğini belirtmiştir. Aynı şekilde imamlarımızdan (a.s) nakledilen rivayetlerde iki tarih belirtilmiştir ve bir&ccedil;ok Şia &acirc;limi Hz Peygamberin (a.s) vefatından 95 g&uuml;n sonra bunun ger&ccedil;ekleştiğine inanmakta ve bu tarihi muteber bilmektedir.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Hz. Sıddıka-i Tahire&rsquo;nin y&uuml;ce babasının vefatından sonra ka&ccedil; g&uuml;n hayatta kaldığı hususunda hadis ve tarih kitaplarında birka&ccedil; g&ouml;r&uuml;ş vardır. Bazıları bunun 40 g&uuml;n, bazıları 6 ay ve bazıları da 8 ay olduğunu belirtimiştir.[1] Merhum Ebu&rsquo;l Ferec İsfahani Mekalitu&rsquo;t Talibin kitabında ş&ouml;yle demektedir: Hz Fatıma Zehra&rsquo;nın Hz Peygamberin (a.s) vefatından sonra ne kadar hayatta kaldığı hususunda g&ouml;r&uuml;ş ayrılığı vardır; &ouml;yle ki bu hususta zikredilmiş en az s&uuml;re 40 g&uuml;n ve en fazla zikredilen zaman ise 8 aydır. Ama bizim yanımızda kesin ve makbul olan şey, imamlardan (a.s) nakledilen rivayetlerdir: İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &ldquo;Sıddıka-i K&uuml;bra&rsquo;nın (a.s) vefatı, Hz Peygamberin (a.s) vefat etmesinden 3 ay sonra ger&ccedil;ekleşmiştir.&rdquo;[2] Aynı şekilde Merhum Şii Taberi, Delailu&rsquo;l İmame kitabında kendi senet zinciriyle İmam Sadık&rsquo;tan (a.s) bir takım rivayetler nakletmiş ve İmam (a.s) ş&ouml;yle buyurmuştur: &ldquo;Hz Sıddıka-i Tahire Cemadiu&rsquo;l Ahir ayında Salı g&uuml;n&uuml; ayın &uuml;&ccedil;&uuml;nde ve Hicri 11. yılda d&uuml;nyadan g&ouml;&ccedil;m&uuml;şt&uuml;r.[3] Bu iki rivayet Şii &acirc;limlerinin ekseriyetinin g&ouml;r&uuml;ş&uuml;ne temel teşkil etmektedir. Ama bir grup sahih rivayetler esasınca da bu m&uuml;ddet 75 g&uuml;nd&uuml;r. Bu rivayetlerin birisi Merhum Kuleyni&rsquo;nin İmam Sadık&rsquo;tan (a.s) naklettiği şu rivayettir: &ldquo;Fatıma&rsquo;nın (a.s) bu d&uuml;nyadan g&ouml;&ccedil;mesi y&uuml;ce babasının vefatından 75 g&uuml;n sonra idi.&rdquo;[4] Bu rivayetler de Merhum Kuleyni gibi bazı Şii &acirc;limlerinin g&ouml;r&uuml;ş&uuml;ne temel teşkil etmektedir. Elbette bu iki grup sahih rivayet arasındaki ihtilaf sebebinin rivayetlerin s&ouml;ylendiği d&ouml;nemde harflerin &uuml;zerinde noktaların olmamasından kaynaklanması muhtemeldir. &ldquo;خمسه و سبعون&rdquo; ile &ldquo;خمسه تسعون&rdquo; kelimelerinin birbirine benzerliği bunu teyit etmektedir. B&uuml;y&uuml;k şahsiyetlerin &ccedil;oğu Cemadiu&rsquo;s Sani&rsquo;nin &uuml;&ccedil;&uuml;nc&uuml; g&uuml;n&uuml;n&uuml; (Hz Peygamberin (a.s) vefatından 95 g&uuml;n sonrasını) en muteber g&ouml;r&uuml;ş bilmektedir.</p>\r\n\r\n<p>\r\n	Daha fazla bilgi edinmek i&ccedil;in aşağıdaki adrese m&uuml;racaat ediniz:</p>\r\n\r\n<p>\r\n	Ehli S&uuml;nnet kaynaklarında Hz Fatıma&rsquo;nın şehadeti, 18327. Soru (Site: 17933).&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c: 43, s: 189, hadis 19.</p>\r\n\r\n<p>\r\n	کشف الغمة] وَ نَقَلْتُ مِنْ کِتَابِ الذُّرِّیَّةِ الطَّاهِرَةِ لِلدُّولَابِیِّ فِی وَفَاتِهَا ع مَا نَقَلَهُ مِنْ رِجَالِهِ قَالَ لَبِثَتْ فَاطِمَةُ بَعْدَ النَّبِیِّ ص ثَلَاثَةَ أَشْهُرٍ وَ قَالَ&rlm; ابْنُ شِهَابٍ سِتَّةَ أَشْهُرٍ وَ قَالَ الزُّهْرِیُّ سِتَّةَ أَشْهُرٍ وَ مِثْلُهُ عَنْ عَائِشَةَ وَ مِثْلُهُ عَنْ عُرْوَةَ بْنِ الزُّبَیْرِ وَ عَنْ أَبِی جَعْفَرٍ مُحَمَّدِ بْنِ عَلِیٍّ ع خَمْساً وَ تِسْعِینَ لَیْلَةً فِی سَنَةِ إِحْدَى عَشْرَةَ وَ قَالَ ابْنُ قُتَیْبَةَ فِی مَعَارِفِهِ مِائَةَ یَوْمٍ وَ قِیلَ مَاتَتْ فِی سَنَةِ إِحْدَى عَشْرَةَ لَیْلَةَ الثَّلَاثَاءِ لِثَلَاثِ لَیَالٍ مِنْ شَهْرِ رَمَضَانَ وَ هِیَ بِنْتُ تِسْعٍ وَ عِشْرِینَ سَنَةً أَوْ نَحْوِهَا</p>\r\n\r\n<p>\r\n	[2] Ebu&rsquo;l Ferec, Ali ibni&rsquo;l H&uuml;seyin İsfahani, (356 &ouml;) Mekatilu&rsquo;t Talibin, s: 59 &ndash; 60, Tahkik Seyyid Ahmet Sıgar, Beyrut, Daru&rsquo;l Marife, bita.</p>\r\n\r\n<p>\r\n	[3] Tebersi, Fazl bin Hasan, Eminu&rsquo;l İslam, İ&rsquo;lamu&rsquo;l Vera, s: 152, El-Faslu&rsquo;l Salis fi zikri vakti ve feinneha ve movzii gabriha (s.a), İntişaratı Daru&rsquo;l Kitabi&rsquo;l İslamiye, Tahran; Hezzaz-ı Kummi, Ali bin Muhammed, Kifayetu&rsquo;l Eser, s: 63, İntişaratı biydar, Kum, 1401 h.k.</p>\r\n\r\n<p>\r\n	[4] El- Kafi, c: 1, s: 458, Babı Movlidi Ez Zehra Fatıma (s.a), hadis 1,</p>\r\n\r\n<p>\r\n	مُحَمَّدُ بْنُ یَحْیَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِی عُبَیْدَةَ عَنْ أَبِی عَبْدِ اللَّهِ ع قَالَ إِنَّ فَاطِمَةَ ع مَکَثَتْ بَعْدَ رَسُولِ اللَّهِ ص خَمْسَةً وَ سَبْعِینَ یَوْماً</p>\r\n','Hz Zehra&rsquo;nın (a.s) şehadet g&uuml;n&uuml; hakkında tarih kitaplarında birka&ccedil; g&ouml;r&uuml;ş vardır. Bazı tarih&ccedil;iler bunun Hz Peygamberin vefatından 40 g&uuml;n sonra bazıları 6 ay sonra ve bir grup da 8 ay sonra ger&ccedil;ekleştiğini belirtmiştir. Aynı şekilde imamlarımızdan (a.s) nakledilen rivayetlerde iki tarih belirtilmiştir ve bir&ccedil;ok Şia &acirc;limi Hz Peygamberin (a.s) vefatından 95 g&uuml;n sonra bunun ger&ccedil;ekleştiğine inanmakta ve bu tarihi muteber bilmektedir.','&nbsp;Hz. Sıddıka-i Tahire&rsquo;nin y&uuml;ce babasının vefatından sonra ka&ccedil; g&uuml;n hayatta kaldığı hususunda hadis ve tarih kitaplarında birka&ccedil; g&ouml;r&uuml;ş vardır. Bazıları bunun 40 g&uuml;n, bazıları 6 ay ve bazıları da 8 ay olduğunu belirtimiştir.[1] Merhum Ebu&rsquo;l Ferec İsfahani Mekalitu&rsquo;t Talibin kitabında ş&ouml;yle demektedir: Hz Fatıma Zehra&rsquo;nın Hz Peygamberin (a.s) vefatından sonra ne kadar hayatta kaldığı hususunda g&ouml;r&uuml;ş ayrılığı vardır; &ouml;yle ki bu hususta zikredilmiş en az s&uuml;re 40 g&uuml;n ve en fazla zikredilen zaman ise 8 aydır. Ama bizim yanımızda kesin ve makbul olan şey, imamlardan (a.s) nakledilen rivayetlerdir: İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &ldquo;Sıddıka-i K&uuml;bra&rsquo;nın (a.s) vefatı, Hz Peygamberin (a.s) vefat etmesinden 3 ay sonra ger&ccedil;ekleşmiştir.&rdquo;[2] Aynı şekilde Merhum Şii Taberi, Delailu&rsquo;l İmame kitabında kendi senet zinciriyle İmam Sadık&rsquo;tan (a.s) bir takım rivayetler nakletmiş ve İmam (a.s) ş&ouml;yle buyurmuştur: &ldquo;Hz Sıddıka-i Tahire Cemadiu&rsquo;l Ahir ayında Salı g&uuml;n&uuml; ayın &uuml;&ccedil;&uuml;nde ve Hicri 11. yılda d&uuml;nyadan g&ouml;&ccedil;m&uuml;şt&uuml;r.[3] Bu iki rivayet Şii &acirc;limlerinin ekseriyetinin g&ouml;r&uuml;ş&uuml;ne temel teşkil etmektedir. Ama bir grup sahih rivayetler esasınca da bu m&uuml;ddet 75 g&uuml;nd&uuml;r. Bu rivayetlerin birisi Merhum Kuleyni&rsquo;nin İmam Sadık&rsquo;tan (a.s) naklettiği şu rivayettir: &ldquo;Fatıma&rsquo;nın (a.s) bu d&uuml;nyadan g&ouml;&ccedil;mesi y&uuml;ce babasının vefatından 75 g&uuml;n sonra idi.&rdquo;[4] Bu rivayetler de Merhum Kuleyni gibi bazı Şii &acirc;limlerinin g&ouml;r&uuml;ş&uuml;ne temel teşkil etmektedir. Elbette bu iki grup sahih rivayet arasındaki ihtilaf sebebinin rivayetlerin s&ouml;ylendiği d&ouml;nemde harflerin &uuml;zerinde noktaların olmamasından kaynaklanması muhtemeldir. &ldquo;خمسه و سبعون&rdquo; ile &ldquo;خمسه تسعون&rdquo; kelimelerinin birbirine benzerliği bunu teyit etmektedir. B&uuml;y&uuml;k şahsiyetlerin &ccedil;oğu Cemadiu&rsquo;s Sani&rsquo;nin &uuml;&ccedil;&uuml;nc&uuml; g&uuml;n&uuml;n&uuml; (Hz Peygamberin (a.s) vefatından 95 g&uuml;n sonrasını) en muteber g&ouml;r&uuml;ş bilmektedir.\r\n\r\n\r\n	Daha fazla bilgi edinmek i&ccedil;in aşağıdaki adrese m&uuml;racaat ediniz:\r\n\r\n\r\n	Ehli S&uuml;nnet kaynaklarında Hz Fatıma&rsquo;nın şehadeti, 18327. Soru (Site: 17933).&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c: 43, s: 189, hadis 19.\r\n\r\n\r\n	کشف الغمة] وَ نَقَلْتُ مِنْ کِتَابِ الذُّرِّیَّةِ الطَّاهِرَةِ لِلدُّولَابِیِّ فِی وَفَاتِهَا ع مَا نَقَلَهُ مِنْ رِجَالِهِ قَالَ لَبِثَتْ فَاطِمَةُ بَعْدَ النَّبِیِّ ص ثَلَاثَةَ أَشْهُرٍ وَ قَالَ&rlm; ابْنُ شِهَابٍ سِتَّةَ أَشْهُرٍ وَ قَالَ الزُّهْرِیُّ سِتَّةَ أَشْهُرٍ وَ مِثْلُهُ عَنْ عَائِشَةَ وَ مِثْلُهُ عَنْ عُرْوَةَ بْنِ الزُّبَیْرِ وَ عَنْ أَبِی جَعْفَرٍ مُحَمَّدِ بْنِ عَلِیٍّ ع خَمْساً وَ تِسْعِینَ لَیْلَةً فِی سَنَةِ إِحْدَى عَشْرَةَ وَ قَالَ ابْنُ قُتَیْبَةَ فِی مَعَارِفِهِ مِائَةَ یَوْمٍ وَ قِیلَ مَاتَتْ فِی سَنَةِ إِحْدَى عَشْرَةَ لَیْلَةَ الثَّلَاثَاءِ لِثَلَاثِ لَیَالٍ مِنْ شَهْرِ رَمَضَانَ وَ هِیَ بِنْتُ تِسْعٍ وَ عِشْرِینَ سَنَةً أَوْ نَحْوِهَا\r\n\r\n\r\n	[2] Ebu&rsquo;l Ferec, Ali ibni&rsquo;l H&uuml;seyin İsfahani, (356 &ouml;) Mekatilu&rsquo;t Talibin, s: 59 &ndash; 60, Tahkik Seyyid Ahmet Sıgar, Beyrut, Daru&rsquo;l Marife, bita.\r\n\r\n\r\n	[3] Tebersi, Fazl bin Hasan, Eminu&rsquo;l İslam, İ&rsquo;lamu&rsquo;l Vera, s: 152, El-Faslu&rsquo;l Salis fi zikri vakti ve feinneha ve movzii gabriha (s.a), İntişaratı Daru&rsquo;l Kitabi&rsquo;l İslamiye, Tahran; Hezzaz-ı Kummi, Ali bin Muhammed, Kifayetu&rsquo;l Eser, s: 63, İntişaratı biydar, Kum, 1401 h.k.\r\n\r\n\r\n	[4] El- Kafi, c: 1, s: 458, Babı Movlidi Ez Zehra Fatıma (s.a), hadis 1,\r\n\r\n\r\n	مُحَمَّدُ بْنُ یَحْیَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِی عُبَیْدَةَ عَنْ أَبِی عَبْدِ اللَّهِ ع قَالَ إِنَّ فَاطِمَةَ ع مَکَثَتْ بَعْدَ رَسُولِ اللَّهِ ص خَمْسَةً وَ سَبْعِینَ یَوْماً'),(337,'tr332','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Hz Peygamberin vefatından sonra kızı Fatıma&rsquo;nın yaşadığı musibet ve sorunlar hakkında bir&ccedil;ok s&ouml;z ve rivayet vardır. Bu hususta Ehli S&uuml;nnetin en muteber kitabı olan Sahih-i Buhari&rsquo;deki bir rivayete dikkatinizi &ccedil;ekiyoruz.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Hz Peygamberin vefat etmesinden sonra kızı Fatıma&rsquo;nın yaşadığı musibet ve sorunlar hakkında bir&ccedil;ok s&ouml;z ve rivayet vardır. Bunlarda yer alan detayların t&uuml;m&uuml; Ehli S&uuml;nnete mensup kardeşler tarafından kabul edilmemesi muhtemeldir, ama onların genelini ink&acirc;r etmek de m&uuml;mk&uuml;n değildir. Bu hususta dikkatinizi Ehli S&uuml;nnetin en muteber kitabı olan Sahih-i Buhari&rsquo;deki bir rivayete dikkatinizi &ccedil;ekiyoruz:</p>\r\n\r\n<p>\r\n	&quot;ان فاطمه ابنة رسول الله سألت ابا بکر الصدیق بعد وفاة رسول الله (ص) أن یقسم لها میراثها ما ترک رسول الله ص مما أفاء الله علیه فقال لها أبوبکر أن رسول الله ص قال لا نورث ما ترکنا صدقة فغضبت فاطمة بنت رسول الله فهجرت أبا بکر فلم تزل مهاجرته حتی توفیت&quot;[1]</p>\r\n\r\n<p>\r\n	&ldquo;Peygamberin kızı Fatıma babasının vefatından sonra mirasını kendisine vermesi i&ccedil;in birinci halifeden istekte bulundu. Ebu Bekir, Peygamberin biz miras bırakmayız ve bizim bıraktıklarımız sadaka sayılır diye buyurduğunu s&ouml;yledi! Fatıma bu s&ouml;z&uuml; duyunca sinirlendi, Ebu Bekir&rsquo;e k&uuml;st&uuml; ve bu k&uuml;smeyi vefatına dek s&uuml;rd&uuml;rd&uuml;.&rdquo; Aynı sahihi Buhari&rsquo;de &ldquo;Fatıma&rsquo;yı &ouml;fkelendiren beni &ouml;fkelendirmiştir&rdquo; diye Hz Peygamberden nakledilen bir hadis olduğunu bilmekteyiz.[2] T&uuml;m İslam mezheplerinin kabul ettiği bu iki rivayet, Hz Fatıma&rsquo;nın mazlum oluşu hakkında Şia&rsquo;nın inancını ispat etmek i&ccedil;in yeterlidir. Hz Zehra&rsquo;nın tarihini aktaran Şii ve Ehli S&uuml;nnet kaynaklarını daha fazla incelemek i&ccedil;in, 5256 (Site: 5512) sayılı soruyu incelemenin yanı sıra, bu husustaki diğer bilgilendirme sitelerine de başvurabilirsiniz.[3]</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] &ldquo;Sahih-i Buhari&rdquo;, c: 4, s: 42, Daru&rsquo;l Fikr, Beyrut, 1404 h.k.</p>\r\n\r\n<p>\r\n	[2] a.g.e, c: 4, s: 210.</p>\r\n\r\n<p>\r\n	[3] &Ouml;rnek olarak buraya m&uuml;racaat edebilirsiniz.</p>\r\n','Hz Peygamberin vefatından sonra kızı Fatıma&rsquo;nın yaşadığı musibet ve sorunlar hakkında bir&ccedil;ok s&ouml;z ve rivayet vardır. Bu hususta Ehli S&uuml;nnetin en muteber kitabı olan Sahih-i Buhari&rsquo;deki bir rivayete dikkatinizi &ccedil;ekiyoruz.','&nbsp;Hz Peygamberin vefat etmesinden sonra kızı Fatıma&rsquo;nın yaşadığı musibet ve sorunlar hakkında bir&ccedil;ok s&ouml;z ve rivayet vardır. Bunlarda yer alan detayların t&uuml;m&uuml; Ehli S&uuml;nnete mensup kardeşler tarafından kabul edilmemesi muhtemeldir, ama onların genelini ink&acirc;r etmek de m&uuml;mk&uuml;n değildir. Bu hususta dikkatinizi Ehli S&uuml;nnetin en muteber kitabı olan Sahih-i Buhari&rsquo;deki bir rivayete dikkatinizi &ccedil;ekiyoruz:\r\n\r\n\r\n	&quot;ان فاطمه ابنة رسول الله سألت ابا بکر الصدیق بعد وفاة رسول الله (ص) أن یقسم لها میراثها ما ترک رسول الله ص مما أفاء الله علیه فقال لها أبوبکر أن رسول الله ص قال لا نورث ما ترکنا صدقة فغضبت فاطمة بنت رسول الله فهجرت أبا بکر فلم تزل مهاجرته حتی توفیت&quot;[1]\r\n\r\n\r\n	&ldquo;Peygamberin kızı Fatıma babasının vefatından sonra mirasını kendisine vermesi i&ccedil;in birinci halifeden istekte bulundu. Ebu Bekir, Peygamberin biz miras bırakmayız ve bizim bıraktıklarımız sadaka sayılır diye buyurduğunu s&ouml;yledi! Fatıma bu s&ouml;z&uuml; duyunca sinirlendi, Ebu Bekir&rsquo;e k&uuml;st&uuml; ve bu k&uuml;smeyi vefatına dek s&uuml;rd&uuml;rd&uuml;.&rdquo; Aynı sahihi Buhari&rsquo;de &ldquo;Fatıma&rsquo;yı &ouml;fkelendiren beni &ouml;fkelendirmiştir&rdquo; diye Hz Peygamberden nakledilen bir hadis olduğunu bilmekteyiz.[2] T&uuml;m İslam mezheplerinin kabul ettiği bu iki rivayet, Hz Fatıma&rsquo;nın mazlum oluşu hakkında Şia&rsquo;nın inancını ispat etmek i&ccedil;in yeterlidir. Hz Zehra&rsquo;nın tarihini aktaran Şii ve Ehli S&uuml;nnet kaynaklarını daha fazla incelemek i&ccedil;in, 5256 (Site: 5512) sayılı soruyu incelemenin yanı sıra, bu husustaki diğer bilgilendirme sitelerine de başvurabilirsiniz.[3]\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] &ldquo;Sahih-i Buhari&rdquo;, c: 4, s: 42, Daru&rsquo;l Fikr, Beyrut, 1404 h.k.\r\n\r\n\r\n	[2] a.g.e, c: 4, s: 210.\r\n\r\n\r\n	[3] &Ouml;rnek olarak buraya m&uuml;racaat edebilirsiniz.'),(338,'tr331','<p>\r\n	&nbsp;Hz Ayetullah Uzma Mekarim Şirazi&rsquo;nin (Allah &ouml;mr&uuml;n&uuml; uzatsın) B&uuml;rosu:</p>\r\n\r\n<p>\r\n	Bu i&ccedil;erikte nakledilen rivayet sadece Hz Ali&rsquo;nin K&uuml;fe&rsquo;de bulunduğu, &ccedil;arşıda gezdiği ve halkın tavsiyeleri ciddiye alması i&ccedil;in yanında belirtilen kırbacı yanında taşımasıyla ilgilidir.</p>\r\n\r\n<p>\r\n	Hz. Ayetullah Uzma Safi G&uuml;lpeygani&rsquo;nin (Allah &ouml;mr&uuml;n&uuml; uzatsın) B&uuml;rosu:</p>\r\n\r\n<p>\r\n	Rivayet b&ouml;yledir. İmam Ali&rsquo;nin (a.s) yaptığı şey zamanın bir gereğiydi ve k&ouml;t&uuml;l&uuml;kten sakındırmanın bir&ccedil;ok yolu vardır. Etkili olan ve toplumu iyiliğe sevk eden y&ouml;ntem kullanılmalıdır. &nbsp;</p>\r\n\r\n<p>\r\n	Hz. Ayetullah Mehdi Hadevi Tahrani&rsquo;nin cevabı şudur:</p>\r\n\r\n<p>\r\n	Eğer İslam h&acirc;kimi su&ccedil;luyu su&ccedil; mahallinde cezalandırmayı maslahat g&ouml;r&uuml;rse, meşru y&ouml;ntemle su&ccedil; ispat edildikten ve şer&rsquo;i delil veya İslam h&acirc;kimi tarafından belirtilen kanun ile cezanın kesinleşmesinden sonra su&ccedil; mek&acirc;nında cezanın uygulanması sakıncasızdır ve bu hususun rivayete ihtiyacı yoktur. Elbette d&ouml;rt kitabın t&uuml;m&uuml;nde nakledilmiş sahih rivayet şudur:[1] &ldquo;Hz Ali (a.s) omzunda kırba&ccedil; taşıyarak &ccedil;arşıdakilere birtakım hususlara riayet etmelerini nasihat etmekte idi ve bunların hi&ccedil;birisinde Hz. Ali&rsquo;nin (a.s) &ccedil;arsıda bir kimseyi cezalandırdığına dair bir husus bulunmamaktadır.</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] &ldquo;el- K&acirc;fi&rdquo;, c: 5, s: 151; &ldquo;Et-Tehzip&rdquo;, 6-7; &ldquo;Menla Yehziruhu&rsquo;l-Fakih&rdquo;, c: 3, s: 193.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','','&nbsp;Hz Ayetullah Uzma Mekarim Şirazi&rsquo;nin (Allah &ouml;mr&uuml;n&uuml; uzatsın) B&uuml;rosu:\r\n\r\n\r\n	Bu i&ccedil;erikte nakledilen rivayet sadece Hz Ali&rsquo;nin K&uuml;fe&rsquo;de bulunduğu, &ccedil;arşıda gezdiği ve halkın tavsiyeleri ciddiye alması i&ccedil;in yanında belirtilen kırbacı yanında taşımasıyla ilgilidir.\r\n\r\n\r\n	Hz. Ayetullah Uzma Safi G&uuml;lpeygani&rsquo;nin (Allah &ouml;mr&uuml;n&uuml; uzatsın) B&uuml;rosu:\r\n\r\n\r\n	Rivayet b&ouml;yledir. İmam Ali&rsquo;nin (a.s) yaptığı şey zamanın bir gereğiydi ve k&ouml;t&uuml;l&uuml;kten sakındırmanın bir&ccedil;ok yolu vardır. Etkili olan ve toplumu iyiliğe sevk eden y&ouml;ntem kullanılmalıdır. &nbsp;\r\n\r\n\r\n	Hz. Ayetullah Mehdi Hadevi Tahrani&rsquo;nin cevabı şudur:\r\n\r\n\r\n	Eğer İslam h&acirc;kimi su&ccedil;luyu su&ccedil; mahallinde cezalandırmayı maslahat g&ouml;r&uuml;rse, meşru y&ouml;ntemle su&ccedil; ispat edildikten ve şer&rsquo;i delil veya İslam h&acirc;kimi tarafından belirtilen kanun ile cezanın kesinleşmesinden sonra su&ccedil; mek&acirc;nında cezanın uygulanması sakıncasızdır ve bu hususun rivayete ihtiyacı yoktur. Elbette d&ouml;rt kitabın t&uuml;m&uuml;nde nakledilmiş sahih rivayet şudur:[1] &ldquo;Hz Ali (a.s) omzunda kırba&ccedil; taşıyarak &ccedil;arşıdakilere birtakım hususlara riayet etmelerini nasihat etmekte idi ve bunların hi&ccedil;birisinde Hz. Ali&rsquo;nin (a.s) &ccedil;arsıda bir kimseyi cezalandırdığına dair bir husus bulunmamaktadır.\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] &ldquo;el- K&acirc;fi&rdquo;, c: 5, s: 151; &ldquo;Et-Tehzip&rdquo;, 6-7; &ldquo;Menla Yehziruhu&rsquo;l-Fakih&rdquo;, c: 3, s: 193.\r\n\r\n\r\n	&nbsp;',''),(339,'tr330','<p>\r\n	&nbsp;Elma bir&ccedil;ok gıdasal &ouml;zelliklerinin yanı sıra ila&ccedil; &ouml;zelliği de taşır. Bir&ccedil;ok eski ve yeni tıp uzmanları onun hakkında s&ouml;zler s&ouml;ylemiş ve yazılar yazmışlardır. Elmanın &ouml;zellikleri ve faydaları hakkında doktorların g&ouml;r&uuml;şlerine ek olarak, hadis metinlerinden masumlardan da rivayetler nakledilmiştir. Bu rivayetlerden birisi de soruda sorulan rivayettir: Elmayı a&ccedil; karnına yiyin; zira o mideyi temizler.[1] Bu rivayet İmam Ali&rsquo;den şu metin ile nakledilmiştir: Elma yiyin; zira elma mideyi temizler. Belirtilen rivayet Mekarimu&rsquo;l Ahlak&rsquo;taki senede ek olarak, Meclisi&rsquo;nin Biharu&rsquo;l Envar ve Nuri&rsquo;nin M&uuml;stedrek&rsquo;inde de nakledilmiştir. Aynı şekilde İmam Sadık (a.s) elmanın &ouml;zellikleri hakkında ş&ouml;yle buyurmuştur: &ldquo;Eğer halk elmanın hangi &ouml;zelliklere sahip olduğunu bilseydi, hastalarını sadece elma ile tedavi ederdi.&rdquo;[2] Bu rivayetler senet silsilelerine bakılmaksızın, elmanın ink&acirc;r edilmez &ouml;zellik ve faydalarını beyan etmektedir. Bu rivayet ve benzerleri hakkında sizin şaşırmanıza zahiren sebep olan şey, Hz Peygamber ve imamların d&ouml;neminde Arabistan&rsquo;da bu t&uuml;r bir meyvenin bulunmasıdır. Bu meyvenin yeni keşfedilmediğini s&ouml;ylemek gerek. Dolayısıyla din &ouml;nderlerinin onun hakkındaki s&ouml;zlerine şaşırmamak gerekir. Bu meyvenin tarihte uzun bir &ouml;mr&uuml; vardır. Arabistan b&ouml;lgesinin sıcak bir b&ouml;lge olması nedeniyle, Arap halkının elmanın rengini g&ouml;rmemesi diye bir şey s&ouml;z konusu değildir. Arabistan yarımadasının da uygun su ve havaya sahip b&ouml;lgeleri bulunmakta ve bu b&ouml;lgelerde &ccedil;ift&ccedil;ilik yapılmakta ve de elmada bu &ccedil;ift&ccedil;iliğin mahsullerinden sayılmaktaydı. Hakeza başka b&ouml;lgelerde yaşayan şahısların Hz Peygamber&rsquo;den bu meyve hakkında soru sormuş olmaları ve Hz Peygamberin de yanıtta bu noktaya işaret etmiş olması da muhtemeldir. Eğer hadis kitaplarını inceleyecek olursanız, i&ccedil;inde elma adının bulunduğu bir&ccedil;ok rivayete rastlayacaksınız. &Ouml;rneğin bin yıl &ouml;nce telif edilen K&acirc;fi kitabında &ldquo;Elma Babı&rdquo; adıyla bir başlığın bulunduğu ve orada ondan fazla rivayetin yer aldığı g&ouml;zlenmektedir.[3]&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Meclisi, Muhammed Bakır, &ldquo;Biharu&rsquo;l Envar&rdquo;, c: 63, s: 177, M&uuml;essesei El-vefa, Beyrut, 1404 h.k; Nuri, Mirza H&uuml;seyin, &ldquo;M&uuml;stedrek&uuml;&rsquo;l Vesail&rdquo;, c: 16, s: 397, M&uuml;essesetu A&rsquo;lul Beyt, Kum, 1408 h.k.</p>\r\n\r\n<p>\r\n	[2] Kuleyni, Muhammed bin Yakup, &ldquo;K&acirc;fi&rdquo;, c:6, s: 356, Daru&rsquo;l Kutubu İslamiye, Tahran, 1365 h.ş,</p>\r\n\r\n<p>\r\n	قالَ الصّادِقُ علیه السلام: &laquo;لَوْ یعْلَمُ النّاسُ ما فِی التُّفّاحِ ما داوُوا مَرْضاهُمْ إِلاّ بِهِ&raquo;.</p>\r\n\r\n<p>\r\n	[3] a.g.e, s: 355</p>\r\n','','&nbsp;Elma bir&ccedil;ok gıdasal &ouml;zelliklerinin yanı sıra ila&ccedil; &ouml;zelliği de taşır. Bir&ccedil;ok eski ve yeni tıp uzmanları onun hakkında s&ouml;zler s&ouml;ylemiş ve yazılar yazmışlardır. Elmanın &ouml;zellikleri ve faydaları hakkında doktorların g&ouml;r&uuml;şlerine ek olarak, hadis metinlerinden masumlardan da rivayetler nakledilmiştir. Bu rivayetlerden birisi de soruda sorulan rivayettir: Elmayı a&ccedil; karnına yiyin; zira o mideyi temizler.[1] Bu rivayet İmam Ali&rsquo;den şu metin ile nakledilmiştir: Elma yiyin; zira elma mideyi temizler. Belirtilen rivayet Mekarimu&rsquo;l Ahlak&rsquo;taki senede ek olarak, Meclisi&rsquo;nin Biharu&rsquo;l Envar ve Nuri&rsquo;nin M&uuml;stedrek&rsquo;inde de nakledilmiştir. Aynı şekilde İmam Sadık (a.s) elmanın &ouml;zellikleri hakkında ş&ouml;yle buyurmuştur: &ldquo;Eğer halk elmanın hangi &ouml;zelliklere sahip olduğunu bilseydi, hastalarını sadece elma ile tedavi ederdi.&rdquo;[2] Bu rivayetler senet silsilelerine bakılmaksızın, elmanın ink&acirc;r edilmez &ouml;zellik ve faydalarını beyan etmektedir. Bu rivayet ve benzerleri hakkında sizin şaşırmanıza zahiren sebep olan şey, Hz Peygamber ve imamların d&ouml;neminde Arabistan&rsquo;da bu t&uuml;r bir meyvenin bulunmasıdır. Bu meyvenin yeni keşfedilmediğini s&ouml;ylemek gerek. Dolayısıyla din &ouml;nderlerinin onun hakkındaki s&ouml;zlerine şaşırmamak gerekir. Bu meyvenin tarihte uzun bir &ouml;mr&uuml; vardır. Arabistan b&ouml;lgesinin sıcak bir b&ouml;lge olması nedeniyle, Arap halkının elmanın rengini g&ouml;rmemesi diye bir şey s&ouml;z konusu değildir. Arabistan yarımadasının da uygun su ve havaya sahip b&ouml;lgeleri bulunmakta ve bu b&ouml;lgelerde &ccedil;ift&ccedil;ilik yapılmakta ve de elmada bu &ccedil;ift&ccedil;iliğin mahsullerinden sayılmaktaydı. Hakeza başka b&ouml;lgelerde yaşayan şahısların Hz Peygamber&rsquo;den bu meyve hakkında soru sormuş olmaları ve Hz Peygamberin de yanıtta bu noktaya işaret etmiş olması da muhtemeldir. Eğer hadis kitaplarını inceleyecek olursanız, i&ccedil;inde elma adının bulunduğu bir&ccedil;ok rivayete rastlayacaksınız. &Ouml;rneğin bin yıl &ouml;nce telif edilen K&acirc;fi kitabında &ldquo;Elma Babı&rdquo; adıyla bir başlığın bulunduğu ve orada ondan fazla rivayetin yer aldığı g&ouml;zlenmektedir.[3]&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Meclisi, Muhammed Bakır, &ldquo;Biharu&rsquo;l Envar&rdquo;, c: 63, s: 177, M&uuml;essesei El-vefa, Beyrut, 1404 h.k; Nuri, Mirza H&uuml;seyin, &ldquo;M&uuml;stedrek&uuml;&rsquo;l Vesail&rdquo;, c: 16, s: 397, M&uuml;essesetu A&rsquo;lul Beyt, Kum, 1408 h.k.\r\n\r\n\r\n	[2] Kuleyni, Muhammed bin Yakup, &ldquo;K&acirc;fi&rdquo;, c:6, s: 356, Daru&rsquo;l Kutubu İslamiye, Tahran, 1365 h.ş,\r\n\r\n\r\n	قالَ الصّادِقُ علیه السلام: &laquo;لَوْ یعْلَمُ النّاسُ ما فِی التُّفّاحِ ما داوُوا مَرْضاهُمْ إِلاّ بِهِ&raquo;.\r\n\r\n\r\n	[3] a.g.e, s: 355',''),(340,'tr329','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		D&uuml;nya kadınlarının efendisi tabiri direkt olarak Kur&rsquo;an&rsquo;da zikredilmemiştir. Bu tabir &Acirc;li İmran suresinin 43. ayetinden alınmıştır. Y&uuml;ce Allah bu ayette Hz Meryem&rsquo;e hitap ederek ş&ouml;yle buyurmaktadır: Allah seni d&uuml;nya kadınları arasından se&ccedil;ti. Bu ayetin anlamı, Y&uuml;ce Allah&rsquo;ın Hz Meryem&rsquo;i kendi asrında yaşayan kadınlar arasından se&ccedil;mesidir. Ama din &ouml;nderlerinden nakledilen rivayetlere g&ouml;re Hz Zehra (s.a) t&uuml;m zamanlardaki b&uuml;t&uuml;n d&uuml;nya kadınlarının efendisidir.&nbsp;</p>\r\n</div>\r\n','<p>\r\n	&nbsp;D&uuml;nya kadınlarının efendisi lakabı her ne kadar bu iki b&uuml;y&uuml;k hanım yanı Hz Zehra ve Hz Meryem i&ccedil;in zikredilmişse de rivayetlere m&uuml;racaat etmeyle bu iki şahıs hakkındaki kullanılışının farklı olduğu ortaya &ccedil;ıkmaktadır. Bu y&uuml;zden burada herhangi bir ikilem bulunmamaktadır. Hz Meryem&rsquo;in bir sıfatı olarak sayılan birinci husus &Acirc;li İmran suresinin 43. ayetinden alınmıştır:</p>\r\n\r\n<p>\r\n	&quot;إِذْ قالَتِ الْمَلائِکَةُ یا مَرْیَمُ إِنَّ اللَّهَ اصْطَفاکِ وَ طَهَّرَکِ وَ اصْطَفاکِ عَلى&rlm; نِساءِ الْعالَمین&rlm;&quot;&nbsp; [1]</p>\r\n\r\n<p>\r\n	İkinci husus ise Hz Zehra&rsquo;nın rivayetlerde nakledilen lakabıdır. Rivayetlere m&uuml;racaat etmeyle belirtilen hususlar hakkında bu tabirin kullanılışının faklı olduğunu anlıyoruz; bu y&uuml;zden bunlar birbiriyle &ccedil;elişmemektedir. Aşağıdaki rivayet de bu iddianın bir delilidir. Mufaddal s&ouml;yle demektedir: İmam Sadık&rsquo;a (a.s) beni Allah Resul&uuml;n&uuml;n (s.a.a) Hz Fatıma (a.s) hakkında &ldquo;kesinlikle o d&uuml;nya kadınlarının efendisidir&rdquo; diye buyurduğu s&ouml;z hakkında bilgilendir, o kendi zamanındaki kadınların efendisi midir diye sordum? İmam (a.s) ş&ouml;yle buyurdu: Kendi zamanındaki kadınların efendisi olmak Hz Meryem&rsquo;in makamıdır, ama Hz Fatıma baştan sona dek evrendeki t&uuml;m kadınların efendisi ve &ouml;nderidir.&rdquo;[2] Bu sorunun bir benzerini Kur&rsquo;an, İsrail oğullarının d&uuml;nyadaki insanlardan &uuml;st&uuml;n oluşu hakkında dile getirmiştir: Ey İsrail oğulları size bahşettiğim nimetlerimi, sizi se&ccedil;tiğimi ve sizi t&uuml;m insanlara &uuml;st&uuml;n kıldığımı hatırlayın.[3] Ayetten kastedilenin onların sadece kendi zamanlarındaki insanlardan &uuml;st&uuml;n olduklarıdır. Yoksa M&uuml;sl&uuml;manlardan &uuml;st&uuml;n oldukları kastedilmemektedir. Bu y&uuml;zden İmam Hasan Askeri&rsquo;ye (a.s) isnat edilen tefsirde Allah Resul&uuml;n&uuml;n, Ehli Beyt&rsquo;in ve &uuml;mmetinin &ouml;nceki peygamberler, aileleri ve &uuml;mmetlerinden &uuml;st&uuml;n oluşu hakkında detaylı bir rivayet nakledilmiştir. Bu c&uuml;mleden olmak &uuml;zere ş&ouml;yle buyurmaktadır: Ey Musa! Muhammed&rsquo;in ashabının t&uuml;m peygamberlerin ashaplarından daha erdemli ve &uuml;st&uuml;n olmasının Muhammed&rsquo;in Ehli Beyt&rsquo;inin t&uuml;m Peygamberlerin ehli beytinden &uuml;st&uuml;n olması ve Muhammed&rsquo;in t&uuml;m el&ccedil;ilerden daha &uuml;st&uuml;n ve erdemli olması gibi olduğunu bilmiyor musun?[4] Aynı şekilde İbrahim ve İmran ailesinin d&uuml;nyadakilerden &uuml;st&uuml;n olduğunu ilan eden ayet de[5] onların nispi &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; yansıtmaktadır. Belirtilen hususlardan hareketle, evrenin bu b&uuml;y&uuml;k hanımı i&ccedil;in d&uuml;nya kadınlarının efendisi tabirinin kullanılması hi&ccedil;bir &ccedil;elişki arz etmez.</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] A&rsquo;li İmran suresi, 42. ayet</p>\r\n\r\n<p>\r\n	[2] Saduk, Muhammed bin Ali, Meaniu&rsquo;l Ahbar, s: 107, İntişaratı Camiayı M&uuml;derrisin, Kum, 1361 h.ş.</p>\r\n\r\n<p>\r\n	[3] Bakara, 47 &ndash; 122.</p>\r\n\r\n<p>\r\n	[4] İmam Askeri (a.s), Tefsir-i İmam Askeri, s: 32, Medrese-i İmam Mehdi (a.c.f), Kum, 1409 h.k.</p>\r\n\r\n<p>\r\n	[5] A&rsquo;li İmran suresi. 33.ayet</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','D&uuml;nya kadınlarının efendisi tabiri direkt olarak Kur&rsquo;an&rsquo;da zikredilmemiştir. Bu tabir &Acirc;li İmran suresinin 43. ayetinden alınmıştır. Y&uuml;ce Allah bu ayette Hz Meryem&rsquo;e hitap ederek ş&ouml;yle buyurmaktadır: Allah seni d&uuml;nya kadınları arasından se&ccedil;ti. Bu ayetin anlamı, Y&uuml;ce Allah&rsquo;ın Hz Meryem&rsquo;i kendi asrında yaşayan kadınlar arasından se&ccedil;mesidir. Ama din &ouml;nderlerinden nakledilen rivayetlere g&ouml;re Hz Zehra (s.a) t&uuml;m zamanlardaki b&uuml;t&uuml;n d&uuml;nya kadınlarının efendisidir.&nbsp;','&nbsp;D&uuml;nya kadınlarının efendisi lakabı her ne kadar bu iki b&uuml;y&uuml;k hanım yanı Hz Zehra ve Hz Meryem i&ccedil;in zikredilmişse de rivayetlere m&uuml;racaat etmeyle bu iki şahıs hakkındaki kullanılışının farklı olduğu ortaya &ccedil;ıkmaktadır. Bu y&uuml;zden burada herhangi bir ikilem bulunmamaktadır. Hz Meryem&rsquo;in bir sıfatı olarak sayılan birinci husus &Acirc;li İmran suresinin 43. ayetinden alınmıştır:\r\n\r\n\r\n	&quot;إِذْ قالَتِ الْمَلائِکَةُ یا مَرْیَمُ إِنَّ اللَّهَ اصْطَفاکِ وَ طَهَّرَکِ وَ اصْطَفاکِ عَلى&rlm; نِساءِ الْعالَمین&rlm;&quot;&nbsp; [1]\r\n\r\n\r\n	İkinci husus ise Hz Zehra&rsquo;nın rivayetlerde nakledilen lakabıdır. Rivayetlere m&uuml;racaat etmeyle belirtilen hususlar hakkında bu tabirin kullanılışının faklı olduğunu anlıyoruz; bu y&uuml;zden bunlar birbiriyle &ccedil;elişmemektedir. Aşağıdaki rivayet de bu iddianın bir delilidir. Mufaddal s&ouml;yle demektedir: İmam Sadık&rsquo;a (a.s) beni Allah Resul&uuml;n&uuml;n (s.a.a) Hz Fatıma (a.s) hakkında &ldquo;kesinlikle o d&uuml;nya kadınlarının efendisidir&rdquo; diye buyurduğu s&ouml;z hakkında bilgilendir, o kendi zamanındaki kadınların efendisi midir diye sordum? İmam (a.s) ş&ouml;yle buyurdu: Kendi zamanındaki kadınların efendisi olmak Hz Meryem&rsquo;in makamıdır, ama Hz Fatıma baştan sona dek evrendeki t&uuml;m kadınların efendisi ve &ouml;nderidir.&rdquo;[2] Bu sorunun bir benzerini Kur&rsquo;an, İsrail oğullarının d&uuml;nyadaki insanlardan &uuml;st&uuml;n oluşu hakkında dile getirmiştir: Ey İsrail oğulları size bahşettiğim nimetlerimi, sizi se&ccedil;tiğimi ve sizi t&uuml;m insanlara &uuml;st&uuml;n kıldığımı hatırlayın.[3] Ayetten kastedilenin onların sadece kendi zamanlarındaki insanlardan &uuml;st&uuml;n olduklarıdır. Yoksa M&uuml;sl&uuml;manlardan &uuml;st&uuml;n oldukları kastedilmemektedir. Bu y&uuml;zden İmam Hasan Askeri&rsquo;ye (a.s) isnat edilen tefsirde Allah Resul&uuml;n&uuml;n, Ehli Beyt&rsquo;in ve &uuml;mmetinin &ouml;nceki peygamberler, aileleri ve &uuml;mmetlerinden &uuml;st&uuml;n oluşu hakkında detaylı bir rivayet nakledilmiştir. Bu c&uuml;mleden olmak &uuml;zere ş&ouml;yle buyurmaktadır: Ey Musa! Muhammed&rsquo;in ashabının t&uuml;m peygamberlerin ashaplarından daha erdemli ve &uuml;st&uuml;n olmasının Muhammed&rsquo;in Ehli Beyt&rsquo;inin t&uuml;m Peygamberlerin ehli beytinden &uuml;st&uuml;n olması ve Muhammed&rsquo;in t&uuml;m el&ccedil;ilerden daha &uuml;st&uuml;n ve erdemli olması gibi olduğunu bilmiyor musun?[4] Aynı şekilde İbrahim ve İmran ailesinin d&uuml;nyadakilerden &uuml;st&uuml;n olduğunu ilan eden ayet de[5] onların nispi &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; yansıtmaktadır. Belirtilen hususlardan hareketle, evrenin bu b&uuml;y&uuml;k hanımı i&ccedil;in d&uuml;nya kadınlarının efendisi tabirinin kullanılması hi&ccedil;bir &ccedil;elişki arz etmez.\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] A&rsquo;li İmran suresi, 42. ayet\r\n\r\n\r\n	[2] Saduk, Muhammed bin Ali, Meaniu&rsquo;l Ahbar, s: 107, İntişaratı Camiayı M&uuml;derrisin, Kum, 1361 h.ş.\r\n\r\n\r\n	[3] Bakara, 47 &ndash; 122.\r\n\r\n\r\n	[4] İmam Askeri (a.s), Tefsir-i İmam Askeri, s: 32, Medrese-i İmam Mehdi (a.c.f), Kum, 1409 h.k.\r\n\r\n\r\n	[5] A&rsquo;li İmran suresi. 33.ayet\r\n\r\n\r\n	&nbsp;'),(341,'tr359','<p>\r\n	&nbsp;Bismillahirrahamanirrahim&rsquo;in Kuran suresinin ayeti olup olmadığı bağlamında M&uuml;sl&uuml;manlar arasında ihtilaf var olmaktadır. İmamiye (Şia),[1] şafi&rsquo;iye,[2] Mekke ve K&uuml;fe&nbsp; karileri ve fakihleri[3] anlayışında hamd ve diğer surelerdeki bismillah&nbsp;&nbsp; surelerin bir ayeti saılmaktadır. Ama Medine, Basra ve Şam fakihleri ve hakeza Ebu Hanife ve takip&ccedil;ilerince[4]&nbsp; bismillah hi&ccedil;bir surenin ne hamd suresinin ne de diğer surelerin ayetlerindendir.</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Babayı, Ahmet Ali, &ldquo;bergozide tefsir-i nunune&rdquo;, baskı, 13, Tahran: darul kutubil islamiye, 1382, şemsi, c. 1, s, 27-28; Belagi Necefi, Muhammed Cevat, &ldquo;alaur &ndash; rahman fi tefsiri&rsquo;l kuran&rdquo;, baskı, 1, Kum: bunyadi biset, 1420, kameri, c.1, s. 50 &ndash; 51. &nbsp;</p>\r\n\r\n<p>\r\n	[2] &ldquo;alaur &ndash; rahman fi tefsiril kuran&rdquo;,c. 1, s. 50.</p>\r\n\r\n<p>\r\n	[3] Zamahşeri, Mahmut, &ldquo;el-keaşaf-u an hekaiki gavamidi et-tenzil&rdquo;, Beyrut: darul-kutubil Arabi, 1407, kameri, c. 1, s. 1.</p>\r\n\r\n<p>\r\n	[4] Zamahşeri, Mahmut, &ldquo;el-keaşaf-u an hekaiki gavamidi&rsquo;t-tenzil&rdquo;, Beyrut: darul-kutubil Arabi, 1407, kameri, c. 1, s. 1; m&uuml;terciman; &ldquo;terc&uuml;mei tefsir-i camiul cevami&rdquo;, tahkik, ba mukaddime vaiz zade Horesani, baskı, 2, Meşhed: bunyadi pejohışhayi İslami ustan kudsi Razevi, 1377, şemsi, c, 1, s. 3.</p>\r\n','','&nbsp;Bismillahirrahamanirrahim&rsquo;in Kuran suresinin ayeti olup olmadığı bağlamında M&uuml;sl&uuml;manlar arasında ihtilaf var olmaktadır. İmamiye (Şia),[1] şafi&rsquo;iye,[2] Mekke ve K&uuml;fe&nbsp; karileri ve fakihleri[3] anlayışında hamd ve diğer surelerdeki bismillah&nbsp;&nbsp; surelerin bir ayeti saılmaktadır. Ama Medine, Basra ve Şam fakihleri ve hakeza Ebu Hanife ve takip&ccedil;ilerince[4]&nbsp; bismillah hi&ccedil;bir surenin ne hamd suresinin ne de diğer surelerin ayetlerindendir.\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Babayı, Ahmet Ali, &ldquo;bergozide tefsir-i nunune&rdquo;, baskı, 13, Tahran: darul kutubil islamiye, 1382, şemsi, c. 1, s, 27-28; Belagi Necefi, Muhammed Cevat, &ldquo;alaur &ndash; rahman fi tefsiri&rsquo;l kuran&rdquo;, baskı, 1, Kum: bunyadi biset, 1420, kameri, c.1, s. 50 &ndash; 51. &nbsp;\r\n\r\n\r\n	[2] &ldquo;alaur &ndash; rahman fi tefsiril kuran&rdquo;,c. 1, s. 50.\r\n\r\n\r\n	[3] Zamahşeri, Mahmut, &ldquo;el-keaşaf-u an hekaiki gavamidi et-tenzil&rdquo;, Beyrut: darul-kutubil Arabi, 1407, kameri, c. 1, s. 1.\r\n\r\n\r\n	[4] Zamahşeri, Mahmut, &ldquo;el-keaşaf-u an hekaiki gavamidi&rsquo;t-tenzil&rdquo;, Beyrut: darul-kutubil Arabi, 1407, kameri, c. 1, s. 1; m&uuml;terciman; &ldquo;terc&uuml;mei tefsir-i camiul cevami&rdquo;, tahkik, ba mukaddime vaiz zade Horesani, baskı, 2, Meşhed: bunyadi pejohışhayi İslami ustan kudsi Razevi, 1377, şemsi, c, 1, s. 3.',''),(342,'tr358','<p>\r\n	&nbsp;Araf suresi Mekkede nazil olan surelerden ve iki y&uuml;z altı ayete sahiptir.[1] Bu surenin muhtevası ve fazileti hakkında tefsir ve hadis kaynaklarında bazı konular zikreilmiştir. Bizde sorduğunuz soruyu dikkate alarak bu konuyu iki kısımda sunmaya &ccedil;alışacağız:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Araf suresinin fazileti[2]:</p>\r\n\r\n<p>\r\n	Araf suresinin okunması hakkındaki fazilet ve eserleri bağlamında bazı a&ccedil;ıklamalar yapılmıştır. Genellikle uhrevi eserine y&ouml;neliktir. &Ouml;rneğin:</p>\r\n\r\n<p>\r\n	Bir: İslam Peygamberi (s.a.a.) ş&ouml;yle buyurmaktadır: &ldquo;Her kim araf suresini okursa Allah onun şeytan arasında bir perde ve engel icat eder ve kıyamet g&uuml;n&uuml;nde &Acirc;dem (a.s.) onun i&ccedil;in şefaat&ccedil;i olur.[3]</p>\r\n\r\n<p>\r\n	İki: İmam sadık (a.s.) ş&ouml;yle buyurmaktadır: &ldquo;her kim Araf suresini her ay okursa kıyamet g&uuml;n&uuml;nde korkusu ve &uuml;z&uuml;nt&uuml;s&uuml; olmayan kimselerden olacak. Ve eğer her Cuma g&uuml;n&uuml; okursa kıyamet g&uuml;n&uuml;nde hesabı olmayan kimselerden olacaktır&rdquo;.[4]</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil;: imam Sadık (a.s.) ş&ouml;yle burmuşlardır: &ldquo;Bu surede muhkem ayetler bulunmaktadır. Okumasını ve bu h&uuml;k&uuml;mleri terk etmeyiniz. Zira kıyamet g&uuml;n&uuml;nde kıraat edenlere şahadet edeceklerdir&rdquo;.[5]</p>\r\n\r\n<p>\r\n	Şu ger&ccedil;eğe dikkat etmek gerekir ki, kuranın kendisi, surelerin veya bazı has ayetlerin okunması i&ccedil;in zikredilen sevaplar kesinlikle şu anlamda değildir ki bunların sadece virt şeklinde okunması bu sevapların kazanmasına neden olur. Bilakis zikir edilen sevaplar okuyup kuranın okunması anlaşılması i&ccedil;in anlaşılması d&uuml;ş&uuml;n&uuml;lmesi i&ccedil;in d&uuml;ş&uuml;n&uuml;lmesi amel etmek i&ccedil;indir.[6]</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Araf suresinin muhtavası:</p>\r\n\r\n<p>\r\n	Bu surude şu konular işlenmiştir:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Araf ashabından (46-48 ayetlerinde) bahis edilmiş, bu nedenle araf ismini almıştır.[7]<br />\r\n	&nbsp;&nbsp;&nbsp; Kısa ve muhkem bir şekilde &ldquo;mebde ve mead&rdquo; meselesine işaret etmiştir.[8]<br />\r\n	&nbsp;&nbsp;&nbsp; İnsanın şahsiyeti ve insanlığını ihya etmek i&ccedil;in Adem&rsquo;in yaratış kısasını olduk&ccedil;a bir &ouml;nemle beyan etmiştir.[9]<br />\r\n	&nbsp;&nbsp;&nbsp; Allahın &acirc;demoğullarından hidayetleri doğrultusunda almış olduğu ahdi ve s&ouml;z&uuml; hatırlatıyor.[10]<br />\r\n	&nbsp;&nbsp;&nbsp; Tevhit, adelet ve takvadan sapmış kavimlerin yenilgilerine ve ger&ccedil;ek m&uuml;minlerin başarılı ve galip gelmelerine işaret etmek amacı doğrultusunda daha &ouml;nceki kavimlerin bir &ccedil;oğunun başına gelenlere ve peygamberlerin; &ldquo;Nuh&rdquo;, &ldquo;Lut&rdquo; ve &ldquo;Şuayb&rdquo; gibi peygamberlerin kıssalarını beyan etmiş ve İsrail oğullarının ge&ccedil;mişini ve Hz. Musa&rsquo;nın Firavunla yaptığı m&uuml;barezeyi a&ccedil;ıklayarak son bulmuştur.[11]<br />\r\n	&nbsp;&nbsp;&nbsp; Sonunda tekrar &ldquo;mebde ve mead&rdquo; meselesine d&ouml;n&uuml;yor ve b&ouml;ylece başlangıcıyla sonu tek konuda birleştirerek bitiriyor.[12]</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Kuranın sureleri Mekkede nazil olduğu itibaiyle mekki ve medinede nazil olduğu itibariyle medeni deniliyor. Bunun sınırını belirtmek noktasında iki farklı g&ouml;r&uuml;ş var olmaktadır. Ama manası hakkında &uuml;&ccedil; g&ouml;r&uuml;ş meşhurdur: a) mekki; Peygamber (s.a.a.) Mekkeden Medinye hicret etmeden &ouml;nce nazil olan sure veya ayetlere mekki denilir, hicretten sonra nazil olan ayet ve surelere de medeni denilir. Hata eğer Mekke fethinden sonra mekkede veya peygamber (s.a.a.) yoluculuk ama&ccedil;lı Medine&rsquo;den &ccedil;ıkıp Medine&rsquo;nin dışında yollarda nazil olmuş olsun. b) Mekkede nazil olan sure ve ayetler hicretten sonra olsa bile Mekki&rsquo;dir. Medine&rsquo;de nazil olan ayet ve sureler medenidir. Buna binaen Mekke ve Medine dışında yani yolculukta peygambere nazil olan ayet ve sureler ne mekki ve ne medenidir. c) Mekke halkına hitaben nazil olana ayet ve sureler mekki, Medine halkına hitaben nazil olmuş olan ayet ve surelerde medenidir. (bkz. Halebi, Ali Asgar, &ldquo;aşınayi ba ulumi kuran&rdquo;, Tahran: baskı, 4, Neşri Asatir, 1374, ş., s. 108-109; syuti, Celaluddin, &ldquo;el-itkan fi ulumi&rsquo;l kuran&rdquo;, baskı, 2, Beyrut: darul kutubil Arabi, 1421 h.k.,&nbsp; c. 1, s. 81-84).&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	[2] Bkz., nemaye; &ldquo;sevab-i kıraati surehayı kuranı&rdquo;, sual 872 (sayt: 1021).</p>\r\n\r\n<p>\r\n	[3] Taberisi, Fazl b. Hasan, &ldquo;Mecmaul beyan fi Tefsiril Kuran&rdquo;, Mukadime: Muhammed Cevad Belagi, baskı, 3, Tahran: intişarat-i nasır husru, 1372, c. 4, s. 608.</p>\r\n\r\n<p>\r\n	[4] Şeyh-i Saduk, Muhammed b. Ali, &ldquo;sevabul amal ve ikabul amal&rdquo;, baskı, 2, Kum: daruş- Şerif er-rezi linneşr, 1406, kameri, s. 106.</p>\r\n\r\n<p>\r\n	[5] Taberisi, Fazl b. Hasan, &ldquo;Mecmaul beyan fi Tefsiril Kuran&rdquo;, Terc&uuml;me: Tahkik; Rıza Sıtude, baskı, 1, Tahran: intişarat ferahani, 1360,&nbsp; c. 9, s. 41.</p>\r\n\r\n<p>\r\n	[6] Mekarım-i Şirazi, Nasır, &ldquo;Tefsiri Numune&rdquo;, baskı, 1, Tahran: darul kitabul islamiye, 1374, şemsi, c. 1, s. 59 &ndash; 60.</p>\r\n\r\n<p>\r\n	[7] Karşi, seyit Ali Ekber, &ldquo;Tefsiri Ahsenul Hadis&rdquo;, baskı, 3, Tahran: bunyadi biset, 1377, şemsi, c. 3, s. 357.</p>\r\n\r\n<p>\r\n	[8] Mekarım-i Şirazi, Nasır, &ldquo;Tefsiri Numune&rdquo;, baskı, 1, Tahran: darul kitabul islamiye, 1374, şemsi, c. 6, s. 75.</p>\r\n\r\n<p>\r\n	[9] A.g.e.,</p>\r\n\r\n<p>\r\n	[10] A.g.e.: Tabatabai, seyit Muhammed H&uuml;seyin, &ldquo;el-mizan&rdquo;, baskı, 5, Kum: defteri intişarati İslami, 1417, kameri, c. 8, s. 6.</p>\r\n\r\n<p>\r\n	[11] A.g.e., Kıraeti Muhsin, &ldquo;Tefsiri Nur&rdquo;, baskı, 11, Tahran: merkei ferhengi nvsıhdd hc kuran, 1383, şemsi, c. 4, s. 15.</p>\r\n\r\n<p>\r\n	[12] A.g.e.,</p>\r\n','','&nbsp;Araf suresi Mekkede nazil olan surelerden ve iki y&uuml;z altı ayete sahiptir.[1] Bu surenin muhtevası ve fazileti hakkında tefsir ve hadis kaynaklarında bazı konular zikreilmiştir. Bizde sorduğunuz soruyu dikkate alarak bu konuyu iki kısımda sunmaya &ccedil;alışacağız:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Araf suresinin fazileti[2]:\r\n\r\n\r\n	Araf suresinin okunması hakkındaki fazilet ve eserleri bağlamında bazı a&ccedil;ıklamalar yapılmıştır. Genellikle uhrevi eserine y&ouml;neliktir. &Ouml;rneğin:\r\n\r\n\r\n	Bir: İslam Peygamberi (s.a.a.) ş&ouml;yle buyurmaktadır: &ldquo;Her kim araf suresini okursa Allah onun şeytan arasında bir perde ve engel icat eder ve kıyamet g&uuml;n&uuml;nde &Acirc;dem (a.s.) onun i&ccedil;in şefaat&ccedil;i olur.[3]\r\n\r\n\r\n	İki: İmam sadık (a.s.) ş&ouml;yle buyurmaktadır: &ldquo;her kim Araf suresini her ay okursa kıyamet g&uuml;n&uuml;nde korkusu ve &uuml;z&uuml;nt&uuml;s&uuml; olmayan kimselerden olacak. Ve eğer her Cuma g&uuml;n&uuml; okursa kıyamet g&uuml;n&uuml;nde hesabı olmayan kimselerden olacaktır&rdquo;.[4]\r\n\r\n\r\n	&Uuml;&ccedil;: imam Sadık (a.s.) ş&ouml;yle burmuşlardır: &ldquo;Bu surede muhkem ayetler bulunmaktadır. Okumasını ve bu h&uuml;k&uuml;mleri terk etmeyiniz. Zira kıyamet g&uuml;n&uuml;nde kıraat edenlere şahadet edeceklerdir&rdquo;.[5]\r\n\r\n\r\n	Şu ger&ccedil;eğe dikkat etmek gerekir ki, kuranın kendisi, surelerin veya bazı has ayetlerin okunması i&ccedil;in zikredilen sevaplar kesinlikle şu anlamda değildir ki bunların sadece virt şeklinde okunması bu sevapların kazanmasına neden olur. Bilakis zikir edilen sevaplar okuyup kuranın okunması anlaşılması i&ccedil;in anlaşılması d&uuml;ş&uuml;n&uuml;lmesi i&ccedil;in d&uuml;ş&uuml;n&uuml;lmesi amel etmek i&ccedil;indir.[6]\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Araf suresinin muhtavası:\r\n\r\n\r\n	Bu surude şu konular işlenmiştir:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Araf ashabından (46-48 ayetlerinde) bahis edilmiş, bu nedenle araf ismini almıştır.[7]\r\n	&nbsp;&nbsp;&nbsp; Kısa ve muhkem bir şekilde &ldquo;mebde ve mead&rdquo; meselesine işaret etmiştir.[8]\r\n	&nbsp;&nbsp;&nbsp; İnsanın şahsiyeti ve insanlığını ihya etmek i&ccedil;in Adem&rsquo;in yaratış kısasını olduk&ccedil;a bir &ouml;nemle beyan etmiştir.[9]\r\n	&nbsp;&nbsp;&nbsp; Allahın &acirc;demoğullarından hidayetleri doğrultusunda almış olduğu ahdi ve s&ouml;z&uuml; hatırlatıyor.[10]\r\n	&nbsp;&nbsp;&nbsp; Tevhit, adelet ve takvadan sapmış kavimlerin yenilgilerine ve ger&ccedil;ek m&uuml;minlerin başarılı ve galip gelmelerine işaret etmek amacı doğrultusunda daha &ouml;nceki kavimlerin bir &ccedil;oğunun başına gelenlere ve peygamberlerin; &ldquo;Nuh&rdquo;, &ldquo;Lut&rdquo; ve &ldquo;Şuayb&rdquo; gibi peygamberlerin kıssalarını beyan etmiş ve İsrail oğullarının ge&ccedil;mişini ve Hz. Musa&rsquo;nın Firavunla yaptığı m&uuml;barezeyi a&ccedil;ıklayarak son bulmuştur.[11]\r\n	&nbsp;&nbsp;&nbsp; Sonunda tekrar &ldquo;mebde ve mead&rdquo; meselesine d&ouml;n&uuml;yor ve b&ouml;ylece başlangıcıyla sonu tek konuda birleştirerek bitiriyor.[12]\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Kuranın sureleri Mekkede nazil olduğu itibaiyle mekki ve medinede nazil olduğu itibariyle medeni deniliyor. Bunun sınırını belirtmek noktasında iki farklı g&ouml;r&uuml;ş var olmaktadır. Ama manası hakkında &uuml;&ccedil; g&ouml;r&uuml;ş meşhurdur: a) mekki; Peygamber (s.a.a.) Mekkeden Medinye hicret etmeden &ouml;nce nazil olan sure veya ayetlere mekki denilir, hicretten sonra nazil olan ayet ve surelere de medeni denilir. Hata eğer Mekke fethinden sonra mekkede veya peygamber (s.a.a.) yoluculuk ama&ccedil;lı Medine&rsquo;den &ccedil;ıkıp Medine&rsquo;nin dışında yollarda nazil olmuş olsun. b) Mekkede nazil olan sure ve ayetler hicretten sonra olsa bile Mekki&rsquo;dir. Medine&rsquo;de nazil olan ayet ve sureler medenidir. Buna binaen Mekke ve Medine dışında yani yolculukta peygambere nazil olan ayet ve sureler ne mekki ve ne medenidir. c) Mekke halkına hitaben nazil olana ayet ve sureler mekki, Medine halkına hitaben nazil olmuş olan ayet ve surelerde medenidir. (bkz. Halebi, Ali Asgar, &ldquo;aşınayi ba ulumi kuran&rdquo;, Tahran: baskı, 4, Neşri Asatir, 1374, ş., s. 108-109; syuti, Celaluddin, &ldquo;el-itkan fi ulumi&rsquo;l kuran&rdquo;, baskı, 2, Beyrut: darul kutubil Arabi, 1421 h.k.,&nbsp; c. 1, s. 81-84).&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	[2] Bkz., nemaye; &ldquo;sevab-i kıraati surehayı kuranı&rdquo;, sual 872 (sayt: 1021).\r\n\r\n\r\n	[3] Taberisi, Fazl b. Hasan, &ldquo;Mecmaul beyan fi Tefsiril Kuran&rdquo;, Mukadime: Muhammed Cevad Belagi, baskı, 3, Tahran: intişarat-i nasır husru, 1372, c. 4, s. 608.\r\n\r\n\r\n	[4] Şeyh-i Saduk, Muhammed b. Ali, &ldquo;sevabul amal ve ikabul amal&rdquo;, baskı, 2, Kum: daruş- Şerif er-rezi linneşr, 1406, kameri, s. 106.\r\n\r\n\r\n	[5] Taberisi, Fazl b. Hasan, &ldquo;Mecmaul beyan fi Tefsiril Kuran&rdquo;, Terc&uuml;me: Tahkik; Rıza Sıtude, baskı, 1, Tahran: intişarat ferahani, 1360,&nbsp; c. 9, s. 41.\r\n\r\n\r\n	[6] Mekarım-i Şirazi, Nasır, &ldquo;Tefsiri Numune&rdquo;, baskı, 1, Tahran: darul kitabul islamiye, 1374, şemsi, c. 1, s. 59 &ndash; 60.\r\n\r\n\r\n	[7] Karşi, seyit Ali Ekber, &ldquo;Tefsiri Ahsenul Hadis&rdquo;, baskı, 3, Tahran: bunyadi biset, 1377, şemsi, c. 3, s. 357.\r\n\r\n\r\n	[8] Mekarım-i Şirazi, Nasır, &ldquo;Tefsiri Numune&rdquo;, baskı, 1, Tahran: darul kitabul islamiye, 1374, şemsi, c. 6, s. 75.\r\n\r\n\r\n	[9] A.g.e.,\r\n\r\n\r\n	[10] A.g.e.: Tabatabai, seyit Muhammed H&uuml;seyin, &ldquo;el-mizan&rdquo;, baskı, 5, Kum: defteri intişarati İslami, 1417, kameri, c. 8, s. 6.\r\n\r\n\r\n	[11] A.g.e., Kıraeti Muhsin, &ldquo;Tefsiri Nur&rdquo;, baskı, 11, Tahran: merkei ferhengi nvsıhdd hc kuran, 1383, şemsi, c. 4, s. 15.\r\n\r\n\r\n	[12] A.g.e.,',''),(343,'tr357','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Necm yıldız anlamındadır. Bazen de sapı (sake) olmayan ot anlamına gelir. Bu ayette (rahman, 6) ise şecere (ağa&ccedil;) karinesinden &ouml;t&uuml;r&uuml; ikinci yani sapı (saka) olmayan bitki anlamına gelmektedir. Bu kelime asıl itibarıyla &ccedil;ıkmak (tuluu) anlamındadır. Eğer sapı olamayan bitkileri i&ccedil;in &ldquo;necm&rdquo; kelimesi kollanılıyor ise bitkilerin yer altından &ccedil;ıktıkları i&ccedil;indir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		&ldquo;Şecer&rdquo; kelimesi sapı ve k&ouml;k&uuml; olan otlar i&ccedil;in kollanılıyor. Hububat meyve ağa&ccedil;ları ve&hellip; gibi bitkiler Arap&ccedil;ada &ldquo;şecer&rdquo; deniliyor. Buna binen ve &ldquo;necm&rdquo; ve &ldquo;şecer&rdquo; kelimelerinin ayette yan yana kollanıldığına dikkat ederek bir&ccedil;ok m&uuml;fessir &ldquo;necm&rdquo; ve &ldquo;şecer&rdquo;in secde etmelerinden maksat bu iki t&uuml;r varlıkların Allah&rsquo;ın emri karşısında boyun eğmek ve onun emrine teslim olmak mahiyetindedir. Yani onun emrine itaat ederek yer altından başını &ccedil;ıkarıp ve Onun emri doğrultusunda gelişiyor ve r&uuml;şt ediyorlar.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Elbette bazı m&uuml;fessirler de &ldquo;necm&rdquo; kelimesini asıl manasına yani g&ouml;ky&uuml;z&uuml;nde var olan yıldızlara hamletmişlerdir. &ldquo;Şecer&rdquo; kelimesini de yery&uuml;z&uuml;nde var olup tanıdığımız ağa&ccedil; olduğunu s&ouml;ylemişlerdir. Şayet bu ikisine birlikte işaret edilmesinden g&uuml;d&uuml;len hedef tabiat ve doğal &acirc;leminde bir birinden veya bize en yakın ve bizden en uzak olan şeylerin Allaha teslim olduklarını hatırlatmaktır.&nbsp; &nbsp;</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Netice itibariyle</strong> &ldquo;Necm&rdquo; kelimesinden maksat ister yıldız manasında olsun ister ot ve bitki olsun onların secde etmeleri insanın yaptığı şeklinde (alnını yere koyarak) secde ettiği gibi değildir. Belki Allah karşı huzuu etmek ve ona teslim olmak anlamındadır. B&uuml;t&uuml;n varlıklar onun karşısında teslim olmuş ve Onu tespih ediyorlar. Elbette her birisi kendi varlık t&uuml;r&uuml;ne m&uuml;nasip bir dille.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;S&ouml;z konusu ayetin manası ve &ldquo;necm&rdquo; ve &ldquo;şecer&rdquo; gibi varlıkların yaptıkları secdeden maksadın ne olduğunun anlaşılması i&ccedil;in zorunlu olarak ilkin bu iki kelimenin anlamını inceliyoruz. Daha sonra ayetin tefsirine ge&ccedil;iyoruz ki kuranda &ldquo;necm&rdquo; ve &ldquo;şecer&rdquo;in yaptıkları secdeden maksadın ne olduğunu a&ccedil;ıklamaya &ccedil;alışacağız.</p>\r\n\r\n<p>\r\n	Necm: &ldquo;Necm&rdquo; Ragıbi Isfehani&rsquo;nin &ldquo;M&uuml;fredad&rdquo; adlı eserinde s&ouml;ylediğine g&ouml;re &ldquo;necm kelimesinin aslı yıldızdır. Bazen de sapı olmayan bitki anlamına geliyor.[1] Asıl itibariyle de bu kelime tuluu yani &ccedil;ıkmak anlamındadır. Eğer sapı olamayan bitkiler i&ccedil;in &ldquo;necm&rdquo; kelimesi kullanılıyor ise otların yer altından &ccedil;ıktıkları i&ccedil;in ve eğer g&ouml;ky&uuml;z&uuml;ndeki yıldızları i&ccedil;in kullanılıyor ise onların tuluu ettikleri i&ccedil;indir. Bu ayette (rahman, 6) ise şecere (ağa&ccedil;) karinesinden &ouml;t&uuml;r&uuml; ikinci yani sapı (sakesi) olmayan bitki anlamına geldiği anlaşılmaktadır. Bu bakımdan &ldquo;necm&rdquo; kelimesi sapı olamayan; kabak, salatalık, karpuz ve&hellip;gibi &uuml;r&uuml;nlerin bitkisine (otuna) deniliyor.</p>\r\n\r\n<p>\r\n	Şecer: &ldquo;Şecer&rdquo; sapılı olan[2] değişik bitkilere denilir.[3] Hububat, ağa&ccedil; ve&hellip;gibi şeylere şecer deniliyor. Buna binaen &ldquo;necm&rdquo; kelimesinin asıl anlamı yıldız olmasına rağmen bazı m&uuml;fessirler bu kelimenin &ldquo;şecer&rdquo; kelimesinin yanında kollanıldığından dolayı &ldquo;necm&rdquo; kelimesini sapı olmayan bitkiler şeklinde mana etmişlerdir. Zikir edilen bu mukaddime ve bu iki kelime (necm ve şecer) i&ccedil;in zikredilen manayı dikkate alarak bu iki varlığın yaptığı secdeden maksadın ne olduğunun a&ccedil;ıklanması i&ccedil;in m&uuml;fessirlerin bu ayete getirdikleri tefsirlere ge&ccedil;eceğiz.</p>\r\n\r\n<p>\r\n	Kuranın bir&ccedil;ok m&uuml;fessirleri necm kelimesinin sapı olamayan bitkiler anlamında olduğunu s&ouml;yledikten sonra bitkilerin ve ağa&ccedil;ların yaptıkları secdeden maksat onların soru ve sualsiz Allah u Te&acirc;l&acirc;&rsquo;ya itaat etmeleri anlamında olduğunu savunmuşlardır. Buradaki itaat de onların tekvin &acirc;lemine h&acirc;kim olan kanuna tabi olmaları ve Allahın tekvin &acirc;lemi i&ccedil;in belirtmiş olduğu y&ouml;r&uuml;ngeye ters ve aykırı gitmemeleridir.</p>\r\n\r\n<p>\r\n	Allame Tabatabai meşhur m&uuml;fessirlerin necm i&ccedil;in zikretmiş oldukları manayı zikrettikten sonra ş&ouml;yle diyor: &ldquo;&hellip;bu mana g&uuml;zel bir manadır. Bu tefsiri teyit ve g&uuml;&ccedil;lendiren şey &ldquo;necm&rdquo; kelimesinin &ldquo;şecer&rdquo; kelimesiyle yan yana gelmesidir. Bir &ouml;nceki ayette &ldquo;şems&rdquo; (g&uuml;neş) ve kamer (ay) kelimelerin zikredilmesi necm kelimesinin g&ouml;klerdeki yıldız anlamında olduğu tasavvurunu zihinlerde şekillendirse bile. Bu secdeden maksat bu iki t&uuml;r varlıkların Allah&rsquo;ın emri karşısında boyun eğip onun emrine teslim olmak mahiyetindedir. Yani onun emrine itaat ederek yer altından başını &ccedil;ıkarıp ve Onun emri doğrultusunda gelişiyor ve r&uuml;şt ediyor olmalarıdır&hellip;&rdquo;[4] &nbsp;</p>\r\n\r\n<p>\r\n	Bazı m&uuml;fessirler de necm kelimesini asıl anlamına (yıldız) hamlederek ş&ouml;yle diyorlar: Şayet bu ikisine birlikte işaret edilmesinden g&uuml;d&uuml;len hedef tabiat ve doğal &acirc;leminde bizden en uzak ve en yakın olan şeylerin Allaha teslim olduklarını bize hatırlatmaktır. Bunlar her ne kadar zahiri itibarlarıyla camit ve ruhsuzdurlar ise de ama onları rablerinin itaatine davet eden bir miktar his ve anlama kabiliyetleri vardır. &ldquo;Yedi g&ouml;k, yer ve bunların i&ccedil;inde bulunanlar Allah&rsquo;ı tespih ederler. Her şey O&rsquo;nu hamd ile tespih eder. Ancak, siz onların tespihlerini anlamazsınız&rdquo;.[5]</p>\r\n\r\n<p>\r\n	Secde huzuu ve ubudiyetin en son mertebesine delalet ettiğinden dolayı yıldız ve ağa&ccedil;ların secde etmeleri onların huzuu ettikleri anlamında değil belki Allahın onlar hakkında tecelli eden ilahi s&uuml;nnetle irtibatlıdır. Zira hi&ccedil;bir yıldız kendisi i&ccedil;in belirtilmiş olan y&ouml;r&uuml;ngenin dışına &ccedil;ıktığını ve hi&ccedil;bir ağacın kendi meyvesi dışında başka bir meyve verdiğini g&ouml;remezsiniz.[6]&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Netice itibariyle; &ldquo;Necm&rdquo; kelimesinden maksat ister yıldız olsun ister ot ve bitki olsun onların secde etmeleri insanın yaptığı şeklinde (alnını yere koyarak) secde gibi değildir. Belki Allaha karşı huzuu etmek ve ona teslim olmak anlamındadır. &ldquo;B&uuml;t&uuml;n varlıklar onun karşısında teslim olmuş ve Onu tespih ediyorlar. Elbette her birisi kendi varlık şeklinkine m&uuml;nasip bir dille. Zira her &ccedil;eşit varlığın kendisine has bir secde şekli var. Ama biz başımızda var olan bu g&ouml;zlerle onların yaptığı secdeyi derk edemiyoruz&rdquo;.[7] Her &ccedil;eşit varlığın kendisine has yaptıkları bir tespih t&uuml;r&uuml; var ama biz onların tespih t&uuml;r&uuml;n&uuml; anlayamıyoruz. Bunun delili şu ayettir: &ldquo;Ancak, siz onların tespihlerini anlamazsınız&rdquo;. Konuyla alakalı daha fazla bilgi edinmek i&ccedil;in er-rehman suresinin 6. Ayetinin zeylinde tefsir kitaplarına m&uuml;racaat ediniz.</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Rahgıb Isfehani, &ldquo;el-mufredat fi garibi&rsquo;l-kuran&rdquo;, madde:&ldquo;necm&rdquo;.</p>\r\n\r\n<p>\r\n	[2] A.g.e., madde: &ldquo;şecer&rdquo;.</p>\r\n\r\n<p>\r\n	[3] Turayhani, Fahruddin, &ldquo;Mecme&uuml;&rsquo;l-Bahreyn&rdquo; madde: &ldquo;şecer&rdquo;.</p>\r\n\r\n<p>\r\n	[4] Tabatabai, Seyit Muhammed H&uuml;seyin , &ldquo;Tefsiri el-Mizan&rdquo;, Kum: Defter-i İntişarat-i İslami,&nbsp; 1417, c. 19, s. 96.</p>\r\n\r\n<p>\r\n	[5] İrsra, 44.</p>\r\n\r\n<p>\r\n	[6]&nbsp; M&uuml;terciman, &ldquo;Tefsir-i Hidayet&rdquo;, baskı, 3, Meşhed: Bunyadi , Pejohışhyı İslam-i Astan Kudsi Rezevi, c. 14, s. 291.</p>\r\n\r\n<p>\r\n	[7]&nbsp; Ma sami&rsquo;im ve besirim ve huşim &nbsp;</p>\r\n\r\n<p>\r\n	ba şoma na mahreman ma hamuşim.</p>\r\n\r\n<p>\r\n	Yan: Biz dinleyeniz ve basiriz ve uyanığız,</p>\r\n\r\n<p>\r\n	Biz siz namahremlere karşı s&ouml;n&uuml;ğ&uuml;z.</p>\r\n\r\n<p>\r\n	(Mevlevi, mesnevi manevi, defteri sivum, s. 387).</p>\r\n','Necm yıldız anlamındadır. Bazen de sapı (sake) olmayan ot anlamına gelir. Bu ayette (rahman, 6) ise şecere (ağa&ccedil;) karinesinden &ouml;t&uuml;r&uuml; ikinci yani sapı (saka) olmayan bitki anlamına gelmektedir. Bu kelime asıl itibarıyla &ccedil;ıkmak (tuluu) anlamındadır. Eğer sapı olamayan bitkileri i&ccedil;in &ldquo;necm&rdquo; kelimesi kollanılıyor ise bitkilerin yer altından &ccedil;ıktıkları i&ccedil;indir.\r\n\r\n	\r\n		&ldquo;Şecer&rdquo; kelimesi sapı ve k&ouml;k&uuml; olan otlar i&ccedil;in kollanılıyor. Hububat meyve ağa&ccedil;ları ve&hellip; gibi bitkiler Arap&ccedil;ada &ldquo;şecer&rdquo; deniliyor. Buna binen ve &ldquo;necm&rdquo; ve &ldquo;şecer&rdquo; kelimelerinin ayette yan yana kollanıldığına dikkat ederek bir&ccedil;ok m&uuml;fessir &ldquo;necm&rdquo; ve &ldquo;şecer&rdquo;in secde etmelerinden maksat bu iki t&uuml;r varlıkların Allah&rsquo;ın emri karşısında boyun eğmek ve onun emrine teslim olmak mahiyetindedir. Yani onun emrine itaat ederek yer altından başını &ccedil;ıkarıp ve Onun emri doğrultusunda gelişiyor ve r&uuml;şt ediyorlar.\r\n\r\n	\r\n		Elbette bazı m&uuml;fessirler de &ldquo;necm&rdquo; kelimesini asıl manasına yani g&ouml;ky&uuml;z&uuml;nde var olan yıldızlara hamletmişlerdir. &ldquo;Şecer&rdquo; kelimesini de yery&uuml;z&uuml;nde var olup tanıdığımız ağa&ccedil; olduğunu s&ouml;ylemişlerdir. Şayet bu ikisine birlikte işaret edilmesinden g&uuml;d&uuml;len hedef tabiat ve doğal &acirc;leminde bir birinden veya bize en yakın ve bizden en uzak olan şeylerin Allaha teslim olduklarını hatırlatmaktır.&nbsp; &nbsp;\r\n\r\n	\r\n		Netice itibariyle &ldquo;Necm&rdquo; kelimesinden maksat ister yıldız manasında olsun ister ot ve bitki olsun onların secde etmeleri insanın yaptığı şeklinde (alnını yere koyarak) secde ettiği gibi değildir. Belki Allah karşı huzuu etmek ve ona teslim olmak anlamındadır. B&uuml;t&uuml;n varlıklar onun karşısında teslim olmuş ve Onu tespih ediyorlar. Elbette her birisi kendi varlık t&uuml;r&uuml;ne m&uuml;nasip bir dille.','&nbsp;S&ouml;z konusu ayetin manası ve &ldquo;necm&rdquo; ve &ldquo;şecer&rdquo; gibi varlıkların yaptıkları secdeden maksadın ne olduğunun anlaşılması i&ccedil;in zorunlu olarak ilkin bu iki kelimenin anlamını inceliyoruz. Daha sonra ayetin tefsirine ge&ccedil;iyoruz ki kuranda &ldquo;necm&rdquo; ve &ldquo;şecer&rdquo;in yaptıkları secdeden maksadın ne olduğunu a&ccedil;ıklamaya &ccedil;alışacağız.\r\n\r\n\r\n	Necm: &ldquo;Necm&rdquo; Ragıbi Isfehani&rsquo;nin &ldquo;M&uuml;fredad&rdquo; adlı eserinde s&ouml;ylediğine g&ouml;re &ldquo;necm kelimesinin aslı yıldızdır. Bazen de sapı olmayan bitki anlamına geliyor.[1] Asıl itibariyle de bu kelime tuluu yani &ccedil;ıkmak anlamındadır. Eğer sapı olamayan bitkiler i&ccedil;in &ldquo;necm&rdquo; kelimesi kullanılıyor ise otların yer altından &ccedil;ıktıkları i&ccedil;in ve eğer g&ouml;ky&uuml;z&uuml;ndeki yıldızları i&ccedil;in kullanılıyor ise onların tuluu ettikleri i&ccedil;indir. Bu ayette (rahman, 6) ise şecere (ağa&ccedil;) karinesinden &ouml;t&uuml;r&uuml; ikinci yani sapı (sakesi) olmayan bitki anlamına geldiği anlaşılmaktadır. Bu bakımdan &ldquo;necm&rdquo; kelimesi sapı olamayan; kabak, salatalık, karpuz ve&hellip;gibi &uuml;r&uuml;nlerin bitkisine (otuna) deniliyor.\r\n\r\n\r\n	Şecer: &ldquo;Şecer&rdquo; sapılı olan[2] değişik bitkilere denilir.[3] Hububat, ağa&ccedil; ve&hellip;gibi şeylere şecer deniliyor. Buna binaen &ldquo;necm&rdquo; kelimesinin asıl anlamı yıldız olmasına rağmen bazı m&uuml;fessirler bu kelimenin &ldquo;şecer&rdquo; kelimesinin yanında kollanıldığından dolayı &ldquo;necm&rdquo; kelimesini sapı olmayan bitkiler şeklinde mana etmişlerdir. Zikir edilen bu mukaddime ve bu iki kelime (necm ve şecer) i&ccedil;in zikredilen manayı dikkate alarak bu iki varlığın yaptığı secdeden maksadın ne olduğunun a&ccedil;ıklanması i&ccedil;in m&uuml;fessirlerin bu ayete getirdikleri tefsirlere ge&ccedil;eceğiz.\r\n\r\n\r\n	Kuranın bir&ccedil;ok m&uuml;fessirleri necm kelimesinin sapı olamayan bitkiler anlamında olduğunu s&ouml;yledikten sonra bitkilerin ve ağa&ccedil;ların yaptıkları secdeden maksat onların soru ve sualsiz Allah u Te&acirc;l&acirc;&rsquo;ya itaat etmeleri anlamında olduğunu savunmuşlardır. Buradaki itaat de onların tekvin &acirc;lemine h&acirc;kim olan kanuna tabi olmaları ve Allahın tekvin &acirc;lemi i&ccedil;in belirtmiş olduğu y&ouml;r&uuml;ngeye ters ve aykırı gitmemeleridir.\r\n\r\n\r\n	Allame Tabatabai meşhur m&uuml;fessirlerin necm i&ccedil;in zikretmiş oldukları manayı zikrettikten sonra ş&ouml;yle diyor: &ldquo;&hellip;bu mana g&uuml;zel bir manadır. Bu tefsiri teyit ve g&uuml;&ccedil;lendiren şey &ldquo;necm&rdquo; kelimesinin &ldquo;şecer&rdquo; kelimesiyle yan yana gelmesidir. Bir &ouml;nceki ayette &ldquo;şems&rdquo; (g&uuml;neş) ve kamer (ay) kelimelerin zikredilmesi necm kelimesinin g&ouml;klerdeki yıldız anlamında olduğu tasavvurunu zihinlerde şekillendirse bile. Bu secdeden maksat bu iki t&uuml;r varlıkların Allah&rsquo;ın emri karşısında boyun eğip onun emrine teslim olmak mahiyetindedir. Yani onun emrine itaat ederek yer altından başını &ccedil;ıkarıp ve Onun emri doğrultusunda gelişiyor ve r&uuml;şt ediyor olmalarıdır&hellip;&rdquo;[4] &nbsp;\r\n\r\n\r\n	Bazı m&uuml;fessirler de necm kelimesini asıl anlamına (yıldız) hamlederek ş&ouml;yle diyorlar: Şayet bu ikisine birlikte işaret edilmesinden g&uuml;d&uuml;len hedef tabiat ve doğal &acirc;leminde bizden en uzak ve en yakın olan şeylerin Allaha teslim olduklarını bize hatırlatmaktır. Bunlar her ne kadar zahiri itibarlarıyla camit ve ruhsuzdurlar ise de ama onları rablerinin itaatine davet eden bir miktar his ve anlama kabiliyetleri vardır. &ldquo;Yedi g&ouml;k, yer ve bunların i&ccedil;inde bulunanlar Allah&rsquo;ı tespih ederler. Her şey O&rsquo;nu hamd ile tespih eder. Ancak, siz onların tespihlerini anlamazsınız&rdquo;.[5]\r\n\r\n\r\n	Secde huzuu ve ubudiyetin en son mertebesine delalet ettiğinden dolayı yıldız ve ağa&ccedil;ların secde etmeleri onların huzuu ettikleri anlamında değil belki Allahın onlar hakkında tecelli eden ilahi s&uuml;nnetle irtibatlıdır. Zira hi&ccedil;bir yıldız kendisi i&ccedil;in belirtilmiş olan y&ouml;r&uuml;ngenin dışına &ccedil;ıktığını ve hi&ccedil;bir ağacın kendi meyvesi dışında başka bir meyve verdiğini g&ouml;remezsiniz.[6]&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	Netice itibariyle; &ldquo;Necm&rdquo; kelimesinden maksat ister yıldız olsun ister ot ve bitki olsun onların secde etmeleri insanın yaptığı şeklinde (alnını yere koyarak) secde gibi değildir. Belki Allaha karşı huzuu etmek ve ona teslim olmak anlamındadır. &ldquo;B&uuml;t&uuml;n varlıklar onun karşısında teslim olmuş ve Onu tespih ediyorlar. Elbette her birisi kendi varlık şeklinkine m&uuml;nasip bir dille. Zira her &ccedil;eşit varlığın kendisine has bir secde şekli var. Ama biz başımızda var olan bu g&ouml;zlerle onların yaptığı secdeyi derk edemiyoruz&rdquo;.[7] Her &ccedil;eşit varlığın kendisine has yaptıkları bir tespih t&uuml;r&uuml; var ama biz onların tespih t&uuml;r&uuml;n&uuml; anlayamıyoruz. Bunun delili şu ayettir: &ldquo;Ancak, siz onların tespihlerini anlamazsınız&rdquo;. Konuyla alakalı daha fazla bilgi edinmek i&ccedil;in er-rehman suresinin 6. Ayetinin zeylinde tefsir kitaplarına m&uuml;racaat ediniz.\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Rahgıb Isfehani, &ldquo;el-mufredat fi garibi&rsquo;l-kuran&rdquo;, madde:&ldquo;necm&rdquo;.\r\n\r\n\r\n	[2] A.g.e., madde: &ldquo;şecer&rdquo;.\r\n\r\n\r\n	[3] Turayhani, Fahruddin, &ldquo;Mecme&uuml;&rsquo;l-Bahreyn&rdquo; madde: &ldquo;şecer&rdquo;.\r\n\r\n\r\n	[4] Tabatabai, Seyit Muhammed H&uuml;seyin , &ldquo;Tefsiri el-Mizan&rdquo;, Kum: Defter-i İntişarat-i İslami,&nbsp; 1417, c. 19, s. 96.\r\n\r\n\r\n	[5] İrsra, 44.\r\n\r\n\r\n	[6]&nbsp; M&uuml;terciman, &ldquo;Tefsir-i Hidayet&rdquo;, baskı, 3, Meşhed: Bunyadi , Pejohışhyı İslam-i Astan Kudsi Rezevi, c. 14, s. 291.\r\n\r\n\r\n	[7]&nbsp; Ma sami&rsquo;im ve besirim ve huşim &nbsp;\r\n\r\n\r\n	ba şoma na mahreman ma hamuşim.\r\n\r\n\r\n	Yan: Biz dinleyeniz ve basiriz ve uyanığız,\r\n\r\n\r\n	Biz siz namahremlere karşı s&ouml;n&uuml;ğ&uuml;z.\r\n\r\n\r\n	(Mevlevi, mesnevi manevi, defteri sivum, s. 387).'),(344,'tr356','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İmamet makamı, mezhebin makamını ve mezhebin hedefini hayata ge&ccedil;irmek ve hidayette, maksat olan yere ve makama ulaştırmak anlamında olduğuna dikkatle sadece yol g&ouml;sterme ve kılavuzluk yapmak imamet makamının vazifesi değildir, bilakis bunun yanı sıra tekvini hidayete de şamil geliyor. Yani imamın batini n&uuml;fuzu ve batini tesiri ve v&uuml;cudundaki parıltıları kalplerini amade etmiş ve manevi hidayet olma duruma getirmiş olan kimselerin kalplerine yansıyor ve onları etkiliyor hidayet bulmalarına neden olur. Masum imamın manevi makamından etkilenerek hidayet bulmuş insanlar tarihte &ouml;rneği &ccedil;ok olmuştur.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;İmamet makamı, mezhebin makamını ve mezhebin hedefini hayata ge&ccedil;irmek ve hidayette, maksat olan yere ve makama ulaştırmak anlamında olduğuna dikkatle sadece yol g&ouml;sterme ve kılavuzluk yapmak imamet makamının vazifesi değildir, bilakis bunun yanı sıra tekvini hidayete de şamil geliyor. Yani imamın batini n&uuml;fuzu ve batini tesiri ve v&uuml;cudundaki parıltıları kalplerini amade etmiş ve manevi hidayet olma duruma getirmiş olan kimselerin kalplerine yansıyor ve onları etkiliyor hidayet bulmalarına neden olur. Ş&ouml;yle ki: peygamberlerin ve resullerin (s.a.a) g&ouml;nderilişlerinden maksat insanlık camiasını hidayet etmektir. Bu hidayet iki boyutta ger&ccedil;ekleşir:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Hidayet her peygamberin vazifesi olan &ldquo;yol g&ouml;stermek ve kılavuzluk yapmak&rdquo; anlamındadır.<br />\r\n	&nbsp;&nbsp;&nbsp; Matluba ulaştırmak ve maksada kavuşturmanın da iki şıkı vardır:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Teşrii hidayet ve dini programları hayata ge&ccedil;irmek, ister h&uuml;k&uuml;meti kurmakla yani ilahi h&uuml;k&uuml;mlerini ve ilahi had ve hudutlarını icra etmekle olsun ister pratik ve ameli olarak insanları ve nefisleri terbiye ve eğiterek olsun, bunların her ikisi de peygamberlerin peşinde oldukları hedefin ger&ccedil;ekleşmesine ve tahakkuk bulmasına neden olur. Elbette bunun kendisi &ccedil;ok zor bir programdır. Bunun icra edilmesi i&ccedil;in ilim, takva, yiğitlik ve m&uuml;d&uuml;riyet bakımında bir&ccedil;ok niteliklere ve &ouml;zelliklere gerek duyulmaktadır.<br />\r\n	&nbsp;&nbsp;&nbsp; Tekvini hidayet ve maksada kavuşturmak manevi ve ruhani tesir ve n&uuml;fuz, hazır durumda olan insanların kalplerine hidayet şualarının yansımasıyla ger&ccedil;ekleşir. İşte bu deruni ve i&ccedil;sel bir seyirdir. Kesinlikle b&ouml;yleli bir programın daha fazla &ouml;zellikler ve daha fazla hazırlık ister.[1]</p>\r\n\r\n<p>\r\n	İmamın hidayetteki rol&uuml;ne dikkatle bir&ccedil;ok insan vardır ki masum imamın (a.s.) manevi makamından etkilenerek hidayet bulmuşlardır. &Ouml;rnek babında burada birisine işaret edeceğiz:</p>\r\n\r\n<p>\r\n	Hasan b. Ali b. Fuzal ş&ouml;yle diyor: Ben mezhebi vakifi olan bir kimse idim. Bu akideyle Mekke&rsquo;ye gittim. Mekke&rsquo;ye girer girmez i&ccedil;imde bir fikir oluştu. M&uuml;ltezem[2] denilen yere sarıldım ve ş&ouml;yle dedim: Allah&rsquo;ım sen benim d&uuml;ş&uuml;ncemin ve anlayışımın ne olduğunu iyi biliyorsun!. Beni yolların en g&uuml;zeline ve en iyisine hidayet et. Bir an hazreti imam Rızaya gitmek kalbimden ge&ccedil;ti. Medine&rsquo;ye gittim ve imam rızanı kapısının &ouml;n&uuml;nde durdum ve hizmet&ccedil;iye (k&ouml;leye) ş&ouml;yle dedim: Mevlandan i&ccedil;eri girmem i&ccedil;in izin iste. Ona Iraktan olan birisi kapının &ouml;n&uuml;nde bekliyor de. Bu esnada İmamın sesini duydum ve i&ccedil;eri girmemi istedi. İ&ccedil;eri girdim g&ouml;z&uuml; bana takılır takılmaz ş&ouml;yle buyurdu: Allah senin duanı kabul etti ve seni kendi dinine hidayet etti. Ş&ouml;yle dedim: Allah i&ccedil;in şahitlik ederim ki sen insanlar i&ccedil;inde Allahın g&uuml;venilir kimsesi (emin) ve h&uuml;ccetisin.[3]</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Bir grup yazar (doktor Yedi Mutlak g&ouml;zetiminde), &ldquo;İmamet Pejohi (beresi didgahayi İmamiye, Mutezile, ve Aşaire&rdquo;, baskı, 1, Meşhet: danışgahi ulumi İslami rezevi, 1381, h.ş., s. 80.</p>\r\n\r\n<p>\r\n	[2] Kabenin kapısı ile hacerul-esvat arasında olan yere deniliyor. Bu isimle isimlendirilmesinin nedeni oraya yapışmanı m&uuml;stahap oluşundan dolayıdır.</p>\r\n\r\n<p>\r\n	[3] Şeyh Saduk, &ldquo;uyunu&rsquo;l ahbar-i er-rza (a.s.&rdquo;, baskı, 1, Tahran: intişarati ilmiye islamiye, c. 2, s. 219.</p>\r\n','İmamet makamı, mezhebin makamını ve mezhebin hedefini hayata ge&ccedil;irmek ve hidayette, maksat olan yere ve makama ulaştırmak anlamında olduğuna dikkatle sadece yol g&ouml;sterme ve kılavuzluk yapmak imamet makamının vazifesi değildir, bilakis bunun yanı sıra tekvini hidayete de şamil geliyor. Yani imamın batini n&uuml;fuzu ve batini tesiri ve v&uuml;cudundaki parıltıları kalplerini amade etmiş ve manevi hidayet olma duruma getirmiş olan kimselerin kalplerine yansıyor ve onları etkiliyor hidayet bulmalarına neden olur. Masum imamın manevi makamından etkilenerek hidayet bulmuş insanlar tarihte &ouml;rneği &ccedil;ok olmuştur.','&nbsp;İmamet makamı, mezhebin makamını ve mezhebin hedefini hayata ge&ccedil;irmek ve hidayette, maksat olan yere ve makama ulaştırmak anlamında olduğuna dikkatle sadece yol g&ouml;sterme ve kılavuzluk yapmak imamet makamının vazifesi değildir, bilakis bunun yanı sıra tekvini hidayete de şamil geliyor. Yani imamın batini n&uuml;fuzu ve batini tesiri ve v&uuml;cudundaki parıltıları kalplerini amade etmiş ve manevi hidayet olma duruma getirmiş olan kimselerin kalplerine yansıyor ve onları etkiliyor hidayet bulmalarına neden olur. Ş&ouml;yle ki: peygamberlerin ve resullerin (s.a.a) g&ouml;nderilişlerinden maksat insanlık camiasını hidayet etmektir. Bu hidayet iki boyutta ger&ccedil;ekleşir:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Hidayet her peygamberin vazifesi olan &ldquo;yol g&ouml;stermek ve kılavuzluk yapmak&rdquo; anlamındadır.\r\n	&nbsp;&nbsp;&nbsp; Matluba ulaştırmak ve maksada kavuşturmanın da iki şıkı vardır:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Teşrii hidayet ve dini programları hayata ge&ccedil;irmek, ister h&uuml;k&uuml;meti kurmakla yani ilahi h&uuml;k&uuml;mlerini ve ilahi had ve hudutlarını icra etmekle olsun ister pratik ve ameli olarak insanları ve nefisleri terbiye ve eğiterek olsun, bunların her ikisi de peygamberlerin peşinde oldukları hedefin ger&ccedil;ekleşmesine ve tahakkuk bulmasına neden olur. Elbette bunun kendisi &ccedil;ok zor bir programdır. Bunun icra edilmesi i&ccedil;in ilim, takva, yiğitlik ve m&uuml;d&uuml;riyet bakımında bir&ccedil;ok niteliklere ve &ouml;zelliklere gerek duyulmaktadır.\r\n	&nbsp;&nbsp;&nbsp; Tekvini hidayet ve maksada kavuşturmak manevi ve ruhani tesir ve n&uuml;fuz, hazır durumda olan insanların kalplerine hidayet şualarının yansımasıyla ger&ccedil;ekleşir. İşte bu deruni ve i&ccedil;sel bir seyirdir. Kesinlikle b&ouml;yleli bir programın daha fazla &ouml;zellikler ve daha fazla hazırlık ister.[1]\r\n\r\n\r\n	İmamın hidayetteki rol&uuml;ne dikkatle bir&ccedil;ok insan vardır ki masum imamın (a.s.) manevi makamından etkilenerek hidayet bulmuşlardır. &Ouml;rnek babında burada birisine işaret edeceğiz:\r\n\r\n\r\n	Hasan b. Ali b. Fuzal ş&ouml;yle diyor: Ben mezhebi vakifi olan bir kimse idim. Bu akideyle Mekke&rsquo;ye gittim. Mekke&rsquo;ye girer girmez i&ccedil;imde bir fikir oluştu. M&uuml;ltezem[2] denilen yere sarıldım ve ş&ouml;yle dedim: Allah&rsquo;ım sen benim d&uuml;ş&uuml;ncemin ve anlayışımın ne olduğunu iyi biliyorsun!. Beni yolların en g&uuml;zeline ve en iyisine hidayet et. Bir an hazreti imam Rızaya gitmek kalbimden ge&ccedil;ti. Medine&rsquo;ye gittim ve imam rızanı kapısının &ouml;n&uuml;nde durdum ve hizmet&ccedil;iye (k&ouml;leye) ş&ouml;yle dedim: Mevlandan i&ccedil;eri girmem i&ccedil;in izin iste. Ona Iraktan olan birisi kapının &ouml;n&uuml;nde bekliyor de. Bu esnada İmamın sesini duydum ve i&ccedil;eri girmemi istedi. İ&ccedil;eri girdim g&ouml;z&uuml; bana takılır takılmaz ş&ouml;yle buyurdu: Allah senin duanı kabul etti ve seni kendi dinine hidayet etti. Ş&ouml;yle dedim: Allah i&ccedil;in şahitlik ederim ki sen insanlar i&ccedil;inde Allahın g&uuml;venilir kimsesi (emin) ve h&uuml;ccetisin.[3]\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Bir grup yazar (doktor Yedi Mutlak g&ouml;zetiminde), &ldquo;İmamet Pejohi (beresi didgahayi İmamiye, Mutezile, ve Aşaire&rdquo;, baskı, 1, Meşhet: danışgahi ulumi İslami rezevi, 1381, h.ş., s. 80.\r\n\r\n\r\n	[2] Kabenin kapısı ile hacerul-esvat arasında olan yere deniliyor. Bu isimle isimlendirilmesinin nedeni oraya yapışmanı m&uuml;stahap oluşundan dolayıdır.\r\n\r\n\r\n	[3] Şeyh Saduk, &ldquo;uyunu&rsquo;l ahbar-i er-rza (a.s.&rdquo;, baskı, 1, Tahran: intişarati ilmiye islamiye, c. 2, s. 219.'),(345,'tr355','<p>\r\n	&nbsp;İmam Ali (a.s)&rsquo;nin pek &ccedil;ok m&uuml;barek isim, lakap ve k&uuml;nyesi vardır ve bunlar hadis kitaplarında gelmiştir. İmam Ali (a.s)&rsquo;nin k&uuml;nyelerinden bir tanesi &ldquo;Ebu Turab (Toprak Babası)&rdquo; dır ve Peygamber Ekrem (s.a.a), mescitte Hz. Ali (a.s)&rsquo;nin abasını topraklı olarak g&ouml;rm&uuml;ş ve Hz. Ali (a.s) i&ccedil;in bu k&uuml;nyeyi se&ccedil;miştir.[1]</p>\r\n\r\n<p>\r\n	Aynı şekilde başka bir rivayette de ş&ouml;yle gelmiştir: Şahsın birisi Abdullah b. Abbas&rsquo;a: Ni&ccedil;in Allah Resul&uuml; (s.a.a) Ali (a.s)&rsquo;ye &ldquo;Ebu Turab&rdquo; k&uuml;nyesini vermiştir? diye sorduğunda Abdullah b. Abbas ş&ouml;yle cevap vermiştir: Ali (a.s) yery&uuml;z&uuml;n&uuml;n sahibi ve Allah Resul&uuml; (s.a.a)&rsquo;nden sonra yery&uuml;z&uuml;n&uuml;n h&uuml;cceti ve yery&uuml;z&uuml;n&uuml;n bekası ve s&uuml;k&ucirc;neti ona bağlı olduğu i&ccedil;in kendisine bu k&uuml;nye verilmiştir.[2]</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	-------------<br />\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	[1] Meclisi, Muhammed Bakır, &ldquo;Biharu&rsquo;l Envar&rdquo;, Beyrut 1404 k. M&uuml;esseset&uuml;&rsquo;l Vefa, c. 35, s. 63 ve 64.</p>\r\n\r\n<p>\r\n	[2] &ldquo;Biharu&rsquo;l Envar&rdquo;, c. 35, s. 51; Aynı şekilde daha &ccedil;ok bilgi edinmek i&ccedil;in bakınız: &ldquo;Gazanfer lakabı İmam Ali (a.s)&rdquo;, Soru 10909 (Site: 11129).</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','','&nbsp;İmam Ali (a.s)&rsquo;nin pek &ccedil;ok m&uuml;barek isim, lakap ve k&uuml;nyesi vardır ve bunlar hadis kitaplarında gelmiştir. İmam Ali (a.s)&rsquo;nin k&uuml;nyelerinden bir tanesi &ldquo;Ebu Turab (Toprak Babası)&rdquo; dır ve Peygamber Ekrem (s.a.a), mescitte Hz. Ali (a.s)&rsquo;nin abasını topraklı olarak g&ouml;rm&uuml;ş ve Hz. Ali (a.s) i&ccedil;in bu k&uuml;nyeyi se&ccedil;miştir.[1]\r\n\r\n\r\n	Aynı şekilde başka bir rivayette de ş&ouml;yle gelmiştir: Şahsın birisi Abdullah b. Abbas&rsquo;a: Ni&ccedil;in Allah Resul&uuml; (s.a.a) Ali (a.s)&rsquo;ye &ldquo;Ebu Turab&rdquo; k&uuml;nyesini vermiştir? diye sorduğunda Abdullah b. Abbas ş&ouml;yle cevap vermiştir: Ali (a.s) yery&uuml;z&uuml;n&uuml;n sahibi ve Allah Resul&uuml; (s.a.a)&rsquo;nden sonra yery&uuml;z&uuml;n&uuml;n h&uuml;cceti ve yery&uuml;z&uuml;n&uuml;n bekası ve s&uuml;k&ucirc;neti ona bağlı olduğu i&ccedil;in kendisine bu k&uuml;nye verilmiştir.[2]\r\n\r\n\r\n	&nbsp;\r\n	-------------\r\n	&nbsp;\r\n\r\n\r\n	[1] Meclisi, Muhammed Bakır, &ldquo;Biharu&rsquo;l Envar&rdquo;, Beyrut 1404 k. M&uuml;esseset&uuml;&rsquo;l Vefa, c. 35, s. 63 ve 64.\r\n\r\n\r\n	[2] &ldquo;Biharu&rsquo;l Envar&rdquo;, c. 35, s. 51; Aynı şekilde daha &ccedil;ok bilgi edinmek i&ccedil;in bakınız: &ldquo;Gazanfer lakabı İmam Ali (a.s)&rdquo;, Soru 10909 (Site: 11129).\r\n\r\n\r\n	&nbsp;',''),(346,'tr354','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bazı dinlerde Hz. &Acirc;dem ve Havva hakkında onların Allah tarafından yasaklanan meyveyi yemelerinden sonra avretlerinin aşik&acirc;r olduğu gelmiştir. Kur&rsquo;an&rsquo;ı Kerim&rsquo;de de ayetlerin akışında bu olaya değinilmiştir. Bu ayetler iki kısımda incelenebilir ve biz daha ziyade ikinci kısım &uuml;zerinde duracağız. İkinci kısımda yer alan ayetlerde, kelime k&ouml;keni olarak a&ccedil;ığa &ccedil;ıkmak anlamına gelen &ldquo;Beda-Yebdi&rdquo; kelimesinden yararlanılmıştır ve bu anlam, hem sayısal olarak &ccedil;oktur hem de işaret edilen anlam itibariyle s&ouml;z konusu edilen soruyla daha &ccedil;ok alakalıdır. Kur&rsquo;an&rsquo;ı Kerim&rsquo;in başka ayetlerinde de bu kelimeden yararlanılmıştır. Bu lafzın anlamını ve başka ayetlerde bu anlamdan istifade edilmesini g&ouml;z &ouml;n&uuml;nde bulundurarak, m&uuml;fessirlerin ayetin a&ccedil;ıklanması i&ccedil;in bu kelimenin l&acirc;fz&icirc; terc&uuml;mesini getirdiklerini g&ouml;r&uuml;r&uuml;z. Yani bu ayetlerden, &Acirc;dem ve Havva yasak meyveyi yemeden &ouml;nce &ccedil;irkinliği bilmiyorlardı ve meyveyi yedikten sonra &ccedil;irkinliği &ouml;ğrendiler gibi bir anlam &ccedil;ıkartılamaz aksine, ayetlerin zahiri, meyveyi yemeden &ouml;nce avretlerinin farkında değillerdi ve meyveyi yedikten sonra avretlerini fark ettiler anlamına gelmektedir. Bir takım gizli sebeplerden dolayı onların avret meselesine m&uuml;ptela olmadıklarını ve bunu sorun haline getirmediklerini zikretmemiz m&uuml;mk&uuml;nd&uuml;r.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Sorunun cevaplandırılması i&ccedil;in bu merhalede sınıflandırdığımız araştırmaları ortaya koyacağız:</p>\r\n\r\n<p>\r\n	1. Bu alanda var olan ayetleri araştıralım ve sırasınca konuyla alakalı ayetleri zikrederek var olan farklılıkları sınıflandırıp ortaya koyalım.</p>\r\n\r\n<p>\r\n	2. Ayetlerde yararlanılan kelimelerin neye delalet edebileceği ve delalet edilen şeylerden nasıl bir netice &ccedil;ıkarabileceğimiz &uuml;zerinde d&uuml;ş&uuml;nelim.</p>\r\n\r\n<p>\r\n	3. Ayetlerin araştırılmasından sonra, ayetlerin delaleti gereğince Hz. &Acirc;dem ve Havva&rsquo;nın yasak meyveyi yemeden &ouml;nce avretlerinin a&ccedil;ığa &ccedil;ıkmasının &ccedil;irkin bir şey olduğunu biliyorlar mıydı yaksa meyveyi yedikten sonra bunun &ccedil;irkinliğinin farkına mı vardılar?&nbsp; Sorularını cevaplayalım.</p>\r\n\r\n<p>\r\n	Yasak meyveyi yedikten sonra avretlerinin a&ccedil;ığa &ccedil;ıktığı kıssası, sadece İslami metinlerde yer alan kıssalar değil, Yahudi ve Hıristiyanların mukaddes metni olan Ahdi Atikte de bu kıssaya rastlamak m&uuml;mk&uuml;nd&uuml;r:</p>\r\n\r\n<p>\r\n	&ldquo;Kadın, o ağacın meyvesi g&uuml;zel olduğu i&ccedil;in; hoş g&ouml;r&uuml;n&uuml;ml&uuml;, g&ouml;nl&uuml; okşayıcı ve bilgi bahşedici olduğunu d&uuml;ş&uuml;n&uuml;p ağacın meyvesini alarak yedi ve eşine de verdi ve o da yedi. O anda her ikisinin g&ouml;zleri a&ccedil;ıldı ve &ccedil;ıplak olduklarını anladılar. Sonra incir yapraklarını birleştirerek kendilerine &ouml;rt&uuml; yaptılar.&rdquo;[1]</p>\r\n\r\n<p>\r\n	Kur&rsquo;an&rsquo;ı Kerim&rsquo;de de biz M&uuml;sl&uuml;manların mukaddes kitabı unvanıyla bu kıssayı nakletmiştir. Bu konudaki ayetleri Kur&rsquo;an&rsquo;ın bir&ccedil;ok yerinde bulmak m&uuml;mk&uuml;nd&uuml;r ve bu ayetlerin bir kısmı, diğer bir kısmının tekrarıdır. Ama kelimelerinden yararlanma a&ccedil;ısından delaletlerinde de değişimlerin oluştuğu bu ayetleri iki kısma ayırabiliriz ki; her iki kısımda &Acirc;dem ve Havva&rsquo;nın yasak meyveyi yemekle avretlerinin a&ccedil;ığa &ccedil;ıktığına işaret etmektedir.</p>\r\n\r\n<p>\r\n	Birinci kısımda yer alan ayetlerde me&ccedil;hul fiilden yararlanılmıştır: &ldquo;Ey &Acirc;demoğulları! Avret yerlerini kendilerine a&ccedil;mak i&ccedil;in, elbiselerini soyarak ana babanızı cennetten &ccedil;ıkardığı gibi, şeytan sizi de saptırmasın.&rdquo;[2]</p>\r\n\r\n<p>\r\n	Bu ayetin pek &ccedil;ok temsili y&ouml;nleri vardır. &Ouml;zellikle bu ayetten &ouml;nce takva en g&uuml;zel elbise unvanında hatırlatılmıştır: &ldquo;Takva (Allah&rsquo;a karşı gelmekten sakınma) elbisesi var ya, işte o daha hayırlıdır.&rdquo;[3] M&uuml;fessirlerin bir kısmı bu ibareyi, ayetin temsili bir y&ouml;n&uuml; olarak bilmektedirler ve temsili olarak bilinmesi durumunda ibarenin neticesi ş&ouml;yle olacaktır: &ldquo;Ey &Acirc;demoğulları! Biliniz ki; sizin i&ccedil;in sadece takva elbisesinin &ouml;rteceği ayıplarınız vardır ve takva elbisesi, fıtrat yoluyla size giydirdiğimiz bir elbisedir! Şeytan cennette baba ve annenizin bedeninden &ccedil;ıkarttığı gibi, sizi kandırarak Allah vergisi olan bu elbiseyi bedeninizden &ccedil;ıkartmak istiyor. Evet! Biz, şeytanları ayetlerimize iman etmeyen ve kendi ayaklarıyla onları izleyen kimselerin dostu kararlaştırdık.&rdquo; Buradan, İblis&rsquo;in cennette &Acirc;dem ve Havva&rsquo;ya yaptığı işin (avretlerinin a&ccedil;ığa &ccedil;ıkması i&ccedil;in elbiseyi &ccedil;ıkartmak) temsili olduğu anlaşılmaktadır yani &Acirc;demoğullarının hepsinin bedeninden takva elbisesini &ccedil;ıkartarak onları kandırdığını g&ouml;stermektedir.[4]</p>\r\n\r\n<p>\r\n	Fahrettin Razi bu ayet hakkında birka&ccedil; noktayı hatırlatmaktadır ve hatırlatılan bu noktalar Şia tefsirlerinde de gelmiştir:</p>\r\n\r\n<p>\r\n	Birinci nokta: &ldquo;İkisinin elbisesini soyarak&hellip;&rdquo; ibaresinde elbisenin &ccedil;ıkartılma sebebine istinat edilmesi y&ouml;n&uuml;yle bu fiil, şeytana dayandırılmıştır.</p>\r\n\r\n<p>\r\n	İkinci nokta: &ldquo;Liyuriyehuma&rdquo; fiilindeki &ldquo;lam&rdquo; harfi, akıbet &ldquo;lamı&rdquo; dır yani onların işinin akıbeti, avretlerinin a&ccedil;ığa &ccedil;ıkmasıyla sonu&ccedil;landı anlamındadır. Başka bir ifadeyle, Allah-u Te&acirc;l&acirc; &Acirc;dem ve Havva&rsquo;nın avretlerinin a&ccedil;ığa &ccedil;ıkmasını, şeytanın hedefi kararlaştırmış ve yasak meyveyi yemekle onların akıbeti &ccedil;ıplaklık olmuştur.</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil;&uuml;nc&uuml; nokta: Yasak meyveyi yemeden &ouml;nce onların bedenlerindeki elbise neydi? Acaba g&uuml;n&uuml;m&uuml;z elbiseleri gibi miydi yoksa başka bir t&uuml;rden miydi? Fahrettin Razi bu konuda ş&ouml;yle der: Bazıları bu elbisenin nurdan olduğunu bazıları bu elbisenin takvayı temsil ettiğini bazıları da ayetin zahirinden anlaşıldığı gibi bu elbisenin cennet elbisesi olduğunu kabul etmişlerdir.[5]</p>\r\n\r\n<p>\r\n	2. İkinci kısımda &ldquo;beda-yebdi(a&ccedil;ığa &ccedil;ıktı-a&ccedil;ığa &ccedil;ıkıyor)&rdquo; fiilinin t&uuml;revlerinden istifade edilen ayetler yer almaktadır: &ldquo;Bunun &uuml;zerine onlar (&Acirc;dem ve eşi Havva) o ağacın meyvesinden yediler. Bu sebeple ayıp yerleri kendilerine g&ouml;r&uuml;nd&uuml; ve cennet yaprağından &uuml;zerlerine &ouml;rtmeye başladılar.&rdquo;[6]</p>\r\n\r\n<p>\r\n	&ldquo;Derken şeytan, kendilerinden gizlenmiş olan avret yerlerini onlara a&ccedil;mak i&ccedil;in kendilerine vesvese verdi.&rdquo;[7] Ve &ccedil;eşitli surelerde zikredilen ayetler, bu kısımda yer alan ayetlere &ouml;rnek g&ouml;sterilebilir.</p>\r\n\r\n<p>\r\n	İlk etapta &ldquo;beda&rdquo; k&ouml;k&uuml;nden t&uuml;retilen &ldquo;bedet- yebdi&rdquo; fiilinin ne anlama geldiğine bakmak gerekir. Acaba bu kelimeden, s&ouml;z konusu hadisenin ger&ccedil;ekleşmesinden &ouml;nce &Acirc;dem ve Havva&rsquo;nın bu meseleyi bilmedikleri mi yoksa fiilin işlenmesinden &ouml;nce bilgilerinin olmadığı ve fiili işledikten sonra bilgi edindikleri mi anlaşılmaktadır? M&uuml;fessirler &ldquo;beda&rdquo; kelimesinin a&ccedil;ıklamasında &ldquo;cahil olmak&rdquo; değil, &ldquo;gizli olmak&rdquo; anlamının karşısında yer alan &ldquo;ortaya &ccedil;ıkmak&rdquo; anlamını se&ccedil;mişlerdir.[8]</p>\r\n\r\n<p>\r\n	Kur&rsquo;an&rsquo;ın bir&ccedil;ok yerinde &ldquo;beda&rdquo; kelimesi yer almaktadır ve burada bunların birka&ccedil; tanesinden istifade edebiliriz. En&rsquo;an Suresi&rsquo;nin 28. Ayetinde ş&ouml;yle buyrulur: &ldquo;Hayır, (bu yakınmaları) daha &ouml;nce gizlemekte oldukları şeyler onlara g&ouml;r&uuml;nd&uuml; (de ondan).&rdquo; Bu ayet g&uuml;nahk&acirc;rlar hakkındadır. G&uuml;nahk&acirc;rlar cehennem ateşinin karşısında yer aldıkları zaman yapmadıkları iyi amelleri telafi etmek i&ccedil;in d&uuml;nyaya tekrar g&ouml;nderilmek isterler. Burada &ldquo;beda&rdquo; kelimesi, &ldquo;olmamak&rdquo; ve &ldquo;yokluk&rdquo; tan sonra &ldquo;olmak&rdquo; anlamında değildir ve bu kelimeden cahillik ve cahilliğin ardından ilim ve bilmek anlaşılamaz. S&ouml;z konusu ayette de b&ouml;yle bir akış vardır ve bu kelimeden Hz. &Acirc;dem ve Havva&rsquo;nın, bu meseleyi bilmedikleri ve cahil oldukları anlaşılmamaktadır ve Kur&rsquo;an ve hadislerde, onların meseleye karşı cahil olduğunu ispat eden delil yoktur.</p>\r\n\r\n<p>\r\n	&ldquo;Mavuriye anh&uuml;ma&rdquo; ibaresindeki &ldquo;vuriye&rdquo; kelimesi, bir şeyi arkada gizli tutmak anlamındadır.[9] Her iki ayette de ge&ccedil;en ve manasına dikkat edilmesi gereken bir diğer kelime de &ldquo;sev&rsquo;at&rdquo; kelimesidir. Tefsirlerde bu kelimeye &ldquo;avret&rdquo; anlamı verilmiştir[10] ve bundan, beden uzuvlarından bir tanesi kastedilmiş olup genel olarak &ccedil;irkinlik ve k&ouml;t&uuml;l&uuml;k anlamına gelmediği dikkate alınmıştır. O halde yasak meyvenin yenilmesiyle, onların avretlerinin a&ccedil;ığa &ccedil;ıktığını buyuran ayetlerden, sorunun metninde de zannedildiği gibi onların ayıpları değil, onların avretleri kastedilmiştir.</p>\r\n\r\n<p>\r\n	Şimdi bu &ccedil;irkinliğin gizli olmasının sebebini inceleyelim. İnsanlar meselelerin ve &ccedil;irkinliklerin saklanmasına sebep olan nimetlere sahiptirler. Bu nimetlere sahip oldukları s&uuml;rece, onlardan bilin&ccedil;sizce istifade ederler ve nimetlerin yok olmasıyla olabilecek bir takım sorun ve meseleleri dikkate almazlar. &Ouml;rneğin insan, d&uuml;ş&uuml;nmeksizin sağlıklı olma nimetinden yararlanır; hastalığı ve beden sağlığını d&uuml;ş&uuml;nmeksizin ihtiya&ccedil; duyduğu işleri yerine getirir. Ama bu nimeti kaybettiği zaman, sağlıklı olma nimetinin &ouml;rtt&uuml;ğ&uuml; kabahatler ortaya &ccedil;ıkar. Elbette bu, insanın daha &ouml;nce kabahate karşı cahil olduğu anlamına gelmez aksine, insan bu meseleyi biliyordu, ama nimet kabahatin &uuml;zerini &ouml;rtm&uuml;şt&uuml; ve nimetin elden &ccedil;ıkmasıyla insanın kabahati ortaya &ccedil;ıktı.</p>\r\n\r\n<p>\r\n	Nimetin selbinden ve avretlerinin &ccedil;irkin g&ouml;r&uuml;n&uuml;m&uuml; apa&ccedil;ık ortaya &ccedil;ıktıktan sonra onların kendilerini ağa&ccedil; yapraklarıyla &ouml;rtme telaşı, ilimlerinin olduğuna işaret etmektedir: &ldquo;Bunun &uuml;zerine onlar (&Acirc;dem ve eşi Havva) o ağacın meyvesinden yediler. Bu sebeple ayıp yerleri kendilerine g&ouml;r&uuml;nd&uuml; ve cennet yaprağından &uuml;zerlerine &ouml;rtmeye başladılar.&rdquo;[11] Bu ibarelerden onların cahil değil, nimetin onlara gizli olduğu anlaşılmaktadır, zira nimetin alınmasıyla bu iş, onlar i&ccedil;in aşik&acirc;r olmuş ve avretlerini &ouml;rtme telaşına d&uuml;şm&uuml;şlerdir. Bununla birlikte eğer bu fiilin işlenmesinden &ouml;nce cehalet s&ouml;z konusu olmuş olsaydı, bu durumda, ikisinin meyveyi yemeden &ouml;nce bu meseleye karşı cahil olduklarını ve sonra meseleyi bildiklerini g&ouml;steren cehlin karşısında kullanılan &ldquo;ilim&rdquo; kelimesinin t&uuml;revlerinden istifade edilirdi. Onların avretlerinin aşik&acirc;r olmasının &ccedil;irkin olduğunu bilmelerinin bir diğer kanıtı da şudur: Onların elbiseleri &ccedil;ıkartılır &ccedil;ıkartılmaz, elbise arayışı i&ccedil;inde olmuşlar ve cennet ağacının yapraklarından elbise unvanıyla yararlanmışlardır.</p>\r\n\r\n<p>\r\n	Bu incelemenin sonucunda ayetlerin, &Acirc;dem ve Havva&rsquo;nın &ccedil;irkinliğe karşı cahil olduklarına işaret etmediğini kabul etmek gerekir ve tefsirlerde de nakledildiği gibi ibarelerin zahiri, onların ilimlerinin nimet arkasında gizli olduğunda ısrar etmektedir. İstifade edilen &ldquo;Gizli olmak&rdquo; l&uuml;gatinin zahiri manası daha ziyade ilimle &ouml;rt&uuml;şmektedir, yani onların bu mevzuya ilimleri vardı, ama s&ouml;z konusu bu meseleye m&uuml;ptela olmamaları hasebiyle bu işin &ccedil;irkinliği onlar i&ccedil;in gizli kalmıştı.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;----------------</p>\r\n\r\n<p>\r\n	[1] &ldquo;Kitabı Mukaddes&rdquo;, Seferi peydayış, Babı 3, ayet 6-7.</p>\r\n\r\n<p>\r\n	[2] A&rsquo;raf Suresi, 27.</p>\r\n\r\n<p>\r\n	[3] A&rsquo;raf Sursi, 26.</p>\r\n\r\n<p>\r\n	[4] Tabatabai, Muhammed H&uuml;seyin, &ldquo;Tefsiru&rsquo;l Mizan&rdquo;, Fars&ccedil;a M&uuml;tercim: Musevi Hamedani, Seyit Muhammed Bakır, Kum:&nbsp; Defteri İntişarati İslami, 1374 ş,&nbsp; c. 8, s. 87.</p>\r\n\r\n<p>\r\n	[5] Fahrettin Razi, Ebu Abdullah, &ldquo;Mefatihu&rsquo;l Guyup&rdquo;, Beyrut:&nbsp; Daru İhyai&rsquo;t turasi&rsquo;l Arab&icirc;, 1420 k, c. 14, s. 223.</p>\r\n\r\n<p>\r\n	[6] T&acirc;h&acirc; Suresi, 121.</p>\r\n\r\n<p>\r\n	[7] A&rsquo;raf Suresi, 20.</p>\r\n\r\n<p>\r\n	[8] Kurşi, Seyit Ali Ekber, &ldquo;Tefsiru ahseni&rsquo;l hadis&rdquo;, Tahran: Bunyadi Bi&rsquo;set, y. 1377, c. 6, s. 45; H&uuml;seyni Şirazi, Seyit Muhammed, &ldquo;Tebyinu&rsquo;l Kur&rsquo;an&rdquo;, Beyrut: Daru&rsquo;l Ulum, y. 1423 k,&nbsp; s. 332.</p>\r\n\r\n<p>\r\n	[9] Tabersi, Fazl b. Hasan, &ldquo;Tefsiru Cevamiu&rsquo;l cami&rdquo;,&nbsp; baskı, 1, Meşhet: Bunyadi Pejoheşhayi İslami Astani Kudsi Rezevi, y. 1377 ş,&nbsp; m&uuml;terciman, c. 2, s. 303.</p>\r\n\r\n<p>\r\n	[10] Feyzi Kaşani, Molla Muhsin, &ldquo;Tefsiru&rsquo;s Safi&rdquo;,&nbsp; baskı, 1. Tahran: İntişarati sadr, y. 1415 k,&nbsp; Araştırma: A&rsquo;lemi, H&uuml;seyin, c. 2, s. 186.</p>\r\n\r\n<p>\r\n	[11] Taha Suresi, 121.</p>\r\n','Bazı dinlerde Hz. &Acirc;dem ve Havva hakkında onların Allah tarafından yasaklanan meyveyi yemelerinden sonra avretlerinin aşik&acirc;r olduğu gelmiştir. Kur&rsquo;an&rsquo;ı Kerim&rsquo;de de ayetlerin akışında bu olaya değinilmiştir. Bu ayetler iki kısımda incelenebilir ve biz daha ziyade ikinci kısım &uuml;zerinde duracağız. İkinci kısımda yer alan ayetlerde, kelime k&ouml;keni olarak a&ccedil;ığa &ccedil;ıkmak anlamına gelen &ldquo;Beda-Yebdi&rdquo; kelimesinden yararlanılmıştır ve bu anlam, hem sayısal olarak &ccedil;oktur hem de işaret edilen anlam itibariyle s&ouml;z konusu edilen soruyla daha &ccedil;ok alakalıdır. Kur&rsquo;an&rsquo;ı Kerim&rsquo;in başka ayetlerinde de bu kelimeden yararlanılmıştır. Bu lafzın anlamını ve başka ayetlerde bu anlamdan istifade edilmesini g&ouml;z &ouml;n&uuml;nde bulundurarak, m&uuml;fessirlerin ayetin a&ccedil;ıklanması i&ccedil;in bu kelimenin l&acirc;fz&icirc; terc&uuml;mesini getirdiklerini g&ouml;r&uuml;r&uuml;z. Yani bu ayetlerden, &Acirc;dem ve Havva yasak meyveyi yemeden &ouml;nce &ccedil;irkinliği bilmiyorlardı ve meyveyi yedikten sonra &ccedil;irkinliği &ouml;ğrendiler gibi bir anlam &ccedil;ıkartılamaz aksine, ayetlerin zahiri, meyveyi yemeden &ouml;nce avretlerinin farkında değillerdi ve meyveyi yedikten sonra avretlerini fark ettiler anlamına gelmektedir. Bir takım gizli sebeplerden dolayı onların avret meselesine m&uuml;ptela olmadıklarını ve bunu sorun haline getirmediklerini zikretmemiz m&uuml;mk&uuml;nd&uuml;r.','&nbsp;Sorunun cevaplandırılması i&ccedil;in bu merhalede sınıflandırdığımız araştırmaları ortaya koyacağız:\r\n\r\n\r\n	1. Bu alanda var olan ayetleri araştıralım ve sırasınca konuyla alakalı ayetleri zikrederek var olan farklılıkları sınıflandırıp ortaya koyalım.\r\n\r\n\r\n	2. Ayetlerde yararlanılan kelimelerin neye delalet edebileceği ve delalet edilen şeylerden nasıl bir netice &ccedil;ıkarabileceğimiz &uuml;zerinde d&uuml;ş&uuml;nelim.\r\n\r\n\r\n	3. Ayetlerin araştırılmasından sonra, ayetlerin delaleti gereğince Hz. &Acirc;dem ve Havva&rsquo;nın yasak meyveyi yemeden &ouml;nce avretlerinin a&ccedil;ığa &ccedil;ıkmasının &ccedil;irkin bir şey olduğunu biliyorlar mıydı yaksa meyveyi yedikten sonra bunun &ccedil;irkinliğinin farkına mı vardılar?&nbsp; Sorularını cevaplayalım.\r\n\r\n\r\n	Yasak meyveyi yedikten sonra avretlerinin a&ccedil;ığa &ccedil;ıktığı kıssası, sadece İslami metinlerde yer alan kıssalar değil, Yahudi ve Hıristiyanların mukaddes metni olan Ahdi Atikte de bu kıssaya rastlamak m&uuml;mk&uuml;nd&uuml;r:\r\n\r\n\r\n	&ldquo;Kadın, o ağacın meyvesi g&uuml;zel olduğu i&ccedil;in; hoş g&ouml;r&uuml;n&uuml;ml&uuml;, g&ouml;nl&uuml; okşayıcı ve bilgi bahşedici olduğunu d&uuml;ş&uuml;n&uuml;p ağacın meyvesini alarak yedi ve eşine de verdi ve o da yedi. O anda her ikisinin g&ouml;zleri a&ccedil;ıldı ve &ccedil;ıplak olduklarını anladılar. Sonra incir yapraklarını birleştirerek kendilerine &ouml;rt&uuml; yaptılar.&rdquo;[1]\r\n\r\n\r\n	Kur&rsquo;an&rsquo;ı Kerim&rsquo;de de biz M&uuml;sl&uuml;manların mukaddes kitabı unvanıyla bu kıssayı nakletmiştir. Bu konudaki ayetleri Kur&rsquo;an&rsquo;ın bir&ccedil;ok yerinde bulmak m&uuml;mk&uuml;nd&uuml;r ve bu ayetlerin bir kısmı, diğer bir kısmının tekrarıdır. Ama kelimelerinden yararlanma a&ccedil;ısından delaletlerinde de değişimlerin oluştuğu bu ayetleri iki kısma ayırabiliriz ki; her iki kısımda &Acirc;dem ve Havva&rsquo;nın yasak meyveyi yemekle avretlerinin a&ccedil;ığa &ccedil;ıktığına işaret etmektedir.\r\n\r\n\r\n	Birinci kısımda yer alan ayetlerde me&ccedil;hul fiilden yararlanılmıştır: &ldquo;Ey &Acirc;demoğulları! Avret yerlerini kendilerine a&ccedil;mak i&ccedil;in, elbiselerini soyarak ana babanızı cennetten &ccedil;ıkardığı gibi, şeytan sizi de saptırmasın.&rdquo;[2]\r\n\r\n\r\n	Bu ayetin pek &ccedil;ok temsili y&ouml;nleri vardır. &Ouml;zellikle bu ayetten &ouml;nce takva en g&uuml;zel elbise unvanında hatırlatılmıştır: &ldquo;Takva (Allah&rsquo;a karşı gelmekten sakınma) elbisesi var ya, işte o daha hayırlıdır.&rdquo;[3] M&uuml;fessirlerin bir kısmı bu ibareyi, ayetin temsili bir y&ouml;n&uuml; olarak bilmektedirler ve temsili olarak bilinmesi durumunda ibarenin neticesi ş&ouml;yle olacaktır: &ldquo;Ey &Acirc;demoğulları! Biliniz ki; sizin i&ccedil;in sadece takva elbisesinin &ouml;rteceği ayıplarınız vardır ve takva elbisesi, fıtrat yoluyla size giydirdiğimiz bir elbisedir! Şeytan cennette baba ve annenizin bedeninden &ccedil;ıkarttığı gibi, sizi kandırarak Allah vergisi olan bu elbiseyi bedeninizden &ccedil;ıkartmak istiyor. Evet! Biz, şeytanları ayetlerimize iman etmeyen ve kendi ayaklarıyla onları izleyen kimselerin dostu kararlaştırdık.&rdquo; Buradan, İblis&rsquo;in cennette &Acirc;dem ve Havva&rsquo;ya yaptığı işin (avretlerinin a&ccedil;ığa &ccedil;ıkması i&ccedil;in elbiseyi &ccedil;ıkartmak) temsili olduğu anlaşılmaktadır yani &Acirc;demoğullarının hepsinin bedeninden takva elbisesini &ccedil;ıkartarak onları kandırdığını g&ouml;stermektedir.[4]\r\n\r\n\r\n	Fahrettin Razi bu ayet hakkında birka&ccedil; noktayı hatırlatmaktadır ve hatırlatılan bu noktalar Şia tefsirlerinde de gelmiştir:\r\n\r\n\r\n	Birinci nokta: &ldquo;İkisinin elbisesini soyarak&hellip;&rdquo; ibaresinde elbisenin &ccedil;ıkartılma sebebine istinat edilmesi y&ouml;n&uuml;yle bu fiil, şeytana dayandırılmıştır.\r\n\r\n\r\n	İkinci nokta: &ldquo;Liyuriyehuma&rdquo; fiilindeki &ldquo;lam&rdquo; harfi, akıbet &ldquo;lamı&rdquo; dır yani onların işinin akıbeti, avretlerinin a&ccedil;ığa &ccedil;ıkmasıyla sonu&ccedil;landı anlamındadır. Başka bir ifadeyle, Allah-u Te&acirc;l&acirc; &Acirc;dem ve Havva&rsquo;nın avretlerinin a&ccedil;ığa &ccedil;ıkmasını, şeytanın hedefi kararlaştırmış ve yasak meyveyi yemekle onların akıbeti &ccedil;ıplaklık olmuştur.\r\n\r\n\r\n	&Uuml;&ccedil;&uuml;nc&uuml; nokta: Yasak meyveyi yemeden &ouml;nce onların bedenlerindeki elbise neydi? Acaba g&uuml;n&uuml;m&uuml;z elbiseleri gibi miydi yoksa başka bir t&uuml;rden miydi? Fahrettin Razi bu konuda ş&ouml;yle der: Bazıları bu elbisenin nurdan olduğunu bazıları bu elbisenin takvayı temsil ettiğini bazıları da ayetin zahirinden anlaşıldığı gibi bu elbisenin cennet elbisesi olduğunu kabul etmişlerdir.[5]\r\n\r\n\r\n	2. İkinci kısımda &ldquo;beda-yebdi(a&ccedil;ığa &ccedil;ıktı-a&ccedil;ığa &ccedil;ıkıyor)&rdquo; fiilinin t&uuml;revlerinden istifade edilen ayetler yer almaktadır: &ldquo;Bunun &uuml;zerine onlar (&Acirc;dem ve eşi Havva) o ağacın meyvesinden yediler. Bu sebeple ayıp yerleri kendilerine g&ouml;r&uuml;nd&uuml; ve cennet yaprağından &uuml;zerlerine &ouml;rtmeye başladılar.&rdquo;[6]\r\n\r\n\r\n	&ldquo;Derken şeytan, kendilerinden gizlenmiş olan avret yerlerini onlara a&ccedil;mak i&ccedil;in kendilerine vesvese verdi.&rdquo;[7] Ve &ccedil;eşitli surelerde zikredilen ayetler, bu kısımda yer alan ayetlere &ouml;rnek g&ouml;sterilebilir.\r\n\r\n\r\n	İlk etapta &ldquo;beda&rdquo; k&ouml;k&uuml;nden t&uuml;retilen &ldquo;bedet- yebdi&rdquo; fiilinin ne anlama geldiğine bakmak gerekir. Acaba bu kelimeden, s&ouml;z konusu hadisenin ger&ccedil;ekleşmesinden &ouml;nce &Acirc;dem ve Havva&rsquo;nın bu meseleyi bilmedikleri mi yoksa fiilin işlenmesinden &ouml;nce bilgilerinin olmadığı ve fiili işledikten sonra bilgi edindikleri mi anlaşılmaktadır? M&uuml;fessirler &ldquo;beda&rdquo; kelimesinin a&ccedil;ıklamasında &ldquo;cahil olmak&rdquo; değil, &ldquo;gizli olmak&rdquo; anlamının karşısında yer alan &ldquo;ortaya &ccedil;ıkmak&rdquo; anlamını se&ccedil;mişlerdir.[8]\r\n\r\n\r\n	Kur&rsquo;an&rsquo;ın bir&ccedil;ok yerinde &ldquo;beda&rdquo; kelimesi yer almaktadır ve burada bunların birka&ccedil; tanesinden istifade edebiliriz. En&rsquo;an Suresi&rsquo;nin 28. Ayetinde ş&ouml;yle buyrulur: &ldquo;Hayır, (bu yakınmaları) daha &ouml;nce gizlemekte oldukları şeyler onlara g&ouml;r&uuml;nd&uuml; (de ondan).&rdquo; Bu ayet g&uuml;nahk&acirc;rlar hakkındadır. G&uuml;nahk&acirc;rlar cehennem ateşinin karşısında yer aldıkları zaman yapmadıkları iyi amelleri telafi etmek i&ccedil;in d&uuml;nyaya tekrar g&ouml;nderilmek isterler. Burada &ldquo;beda&rdquo; kelimesi, &ldquo;olmamak&rdquo; ve &ldquo;yokluk&rdquo; tan sonra &ldquo;olmak&rdquo; anlamında değildir ve bu kelimeden cahillik ve cahilliğin ardından ilim ve bilmek anlaşılamaz. S&ouml;z konusu ayette de b&ouml;yle bir akış vardır ve bu kelimeden Hz. &Acirc;dem ve Havva&rsquo;nın, bu meseleyi bilmedikleri ve cahil oldukları anlaşılmamaktadır ve Kur&rsquo;an ve hadislerde, onların meseleye karşı cahil olduğunu ispat eden delil yoktur.\r\n\r\n\r\n	&ldquo;Mavuriye anh&uuml;ma&rdquo; ibaresindeki &ldquo;vuriye&rdquo; kelimesi, bir şeyi arkada gizli tutmak anlamındadır.[9] Her iki ayette de ge&ccedil;en ve manasına dikkat edilmesi gereken bir diğer kelime de &ldquo;sev&rsquo;at&rdquo; kelimesidir. Tefsirlerde bu kelimeye &ldquo;avret&rdquo; anlamı verilmiştir[10] ve bundan, beden uzuvlarından bir tanesi kastedilmiş olup genel olarak &ccedil;irkinlik ve k&ouml;t&uuml;l&uuml;k anlamına gelmediği dikkate alınmıştır. O halde yasak meyvenin yenilmesiyle, onların avretlerinin a&ccedil;ığa &ccedil;ıktığını buyuran ayetlerden, sorunun metninde de zannedildiği gibi onların ayıpları değil, onların avretleri kastedilmiştir.\r\n\r\n\r\n	Şimdi bu &ccedil;irkinliğin gizli olmasının sebebini inceleyelim. İnsanlar meselelerin ve &ccedil;irkinliklerin saklanmasına sebep olan nimetlere sahiptirler. Bu nimetlere sahip oldukları s&uuml;rece, onlardan bilin&ccedil;sizce istifade ederler ve nimetlerin yok olmasıyla olabilecek bir takım sorun ve meseleleri dikkate almazlar. &Ouml;rneğin insan, d&uuml;ş&uuml;nmeksizin sağlıklı olma nimetinden yararlanır; hastalığı ve beden sağlığını d&uuml;ş&uuml;nmeksizin ihtiya&ccedil; duyduğu işleri yerine getirir. Ama bu nimeti kaybettiği zaman, sağlıklı olma nimetinin &ouml;rtt&uuml;ğ&uuml; kabahatler ortaya &ccedil;ıkar. Elbette bu, insanın daha &ouml;nce kabahate karşı cahil olduğu anlamına gelmez aksine, insan bu meseleyi biliyordu, ama nimet kabahatin &uuml;zerini &ouml;rtm&uuml;şt&uuml; ve nimetin elden &ccedil;ıkmasıyla insanın kabahati ortaya &ccedil;ıktı.\r\n\r\n\r\n	Nimetin selbinden ve avretlerinin &ccedil;irkin g&ouml;r&uuml;n&uuml;m&uuml; apa&ccedil;ık ortaya &ccedil;ıktıktan sonra onların kendilerini ağa&ccedil; yapraklarıyla &ouml;rtme telaşı, ilimlerinin olduğuna işaret etmektedir: &ldquo;Bunun &uuml;zerine onlar (&Acirc;dem ve eşi Havva) o ağacın meyvesinden yediler. Bu sebeple ayıp yerleri kendilerine g&ouml;r&uuml;nd&uuml; ve cennet yaprağından &uuml;zerlerine &ouml;rtmeye başladılar.&rdquo;[11] Bu ibarelerden onların cahil değil, nimetin onlara gizli olduğu anlaşılmaktadır, zira nimetin alınmasıyla bu iş, onlar i&ccedil;in aşik&acirc;r olmuş ve avretlerini &ouml;rtme telaşına d&uuml;şm&uuml;şlerdir. Bununla birlikte eğer bu fiilin işlenmesinden &ouml;nce cehalet s&ouml;z konusu olmuş olsaydı, bu durumda, ikisinin meyveyi yemeden &ouml;nce bu meseleye karşı cahil olduklarını ve sonra meseleyi bildiklerini g&ouml;steren cehlin karşısında kullanılan &ldquo;ilim&rdquo; kelimesinin t&uuml;revlerinden istifade edilirdi. Onların avretlerinin aşik&acirc;r olmasının &ccedil;irkin olduğunu bilmelerinin bir diğer kanıtı da şudur: Onların elbiseleri &ccedil;ıkartılır &ccedil;ıkartılmaz, elbise arayışı i&ccedil;inde olmuşlar ve cennet ağacının yapraklarından elbise unvanıyla yararlanmışlardır.\r\n\r\n\r\n	Bu incelemenin sonucunda ayetlerin, &Acirc;dem ve Havva&rsquo;nın &ccedil;irkinliğe karşı cahil olduklarına işaret etmediğini kabul etmek gerekir ve tefsirlerde de nakledildiği gibi ibarelerin zahiri, onların ilimlerinin nimet arkasında gizli olduğunda ısrar etmektedir. İstifade edilen &ldquo;Gizli olmak&rdquo; l&uuml;gatinin zahiri manası daha ziyade ilimle &ouml;rt&uuml;şmektedir, yani onların bu mevzuya ilimleri vardı, ama s&ouml;z konusu bu meseleye m&uuml;ptela olmamaları hasebiyle bu işin &ccedil;irkinliği onlar i&ccedil;in gizli kalmıştı.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;----------------\r\n\r\n\r\n	[1] &ldquo;Kitabı Mukaddes&rdquo;, Seferi peydayış, Babı 3, ayet 6-7.\r\n\r\n\r\n	[2] A&rsquo;raf Suresi, 27.\r\n\r\n\r\n	[3] A&rsquo;raf Sursi, 26.\r\n\r\n\r\n	[4] Tabatabai, Muhammed H&uuml;seyin, &ldquo;Tefsiru&rsquo;l Mizan&rdquo;, Fars&ccedil;a M&uuml;tercim: Musevi Hamedani, Seyit Muhammed Bakır, Kum:&nbsp; Defteri İntişarati İslami, 1374 ş,&nbsp; c. 8, s. 87.\r\n\r\n\r\n	[5] Fahrettin Razi, Ebu Abdullah, &ldquo;Mefatihu&rsquo;l Guyup&rdquo;, Beyrut:&nbsp; Daru İhyai&rsquo;t turasi&rsquo;l Arab&icirc;, 1420 k, c. 14, s. 223.\r\n\r\n\r\n	[6] T&acirc;h&acirc; Suresi, 121.\r\n\r\n\r\n	[7] A&rsquo;raf Suresi, 20.\r\n\r\n\r\n	[8] Kurşi, Seyit Ali Ekber, &ldquo;Tefsiru ahseni&rsquo;l hadis&rdquo;, Tahran: Bunyadi Bi&rsquo;set, y. 1377, c. 6, s. 45; H&uuml;seyni Şirazi, Seyit Muhammed, &ldquo;Tebyinu&rsquo;l Kur&rsquo;an&rdquo;, Beyrut: Daru&rsquo;l Ulum, y. 1423 k,&nbsp; s. 332.\r\n\r\n\r\n	[9] Tabersi, Fazl b. Hasan, &ldquo;Tefsiru Cevamiu&rsquo;l cami&rdquo;,&nbsp; baskı, 1, Meşhet: Bunyadi Pejoheşhayi İslami Astani Kudsi Rezevi, y. 1377 ş,&nbsp; m&uuml;terciman, c. 2, s. 303.\r\n\r\n\r\n	[10] Feyzi Kaşani, Molla Muhsin, &ldquo;Tefsiru&rsquo;s Safi&rdquo;,&nbsp; baskı, 1. Tahran: İntişarati sadr, y. 1415 k,&nbsp; Araştırma: A&rsquo;lemi, H&uuml;seyin, c. 2, s. 186.\r\n\r\n\r\n	[11] Taha Suresi, 121.'),(347,'tr353','<p>\r\n	&nbsp;Bu sorunun cevabının a&ccedil;ıklanması i&ccedil;in &ldquo;Bi&rsquo;set&rdquo; ve &ldquo;Mi&rsquo;rac&rdquo; meselesini s&ouml;z konusu eden tefsir kitaplarını inceleyelim:</p>\r\n\r\n<p>\r\n	1. Bi&rsquo;set&rsquo;in tarihi konusunda M&uuml;sl&uuml;man &acirc;limleri arasında iki g&ouml;r&uuml;ş vardır ve bu g&ouml;r&uuml;şlerden birisi Peygamber Ekrem (s.a.a)&rsquo;in bi&rsquo;seti&rsquo;nin Recep Ayının yirmi yedinci g&uuml;n&uuml;yle alakalı olduğunu kabul eden Şia&rsquo;nın g&ouml;r&uuml;ş&uuml;d&uuml;r. Ama başka bir g&ouml;r&uuml;şte Ehl-i S&uuml;nnet&rsquo;e aittir ve onlara g&ouml;re Ramazan Ayı Peygamber Ekrem (s.a.a) peygamberlikle g&ouml;revlendirilmiştir.[1]</p>\r\n\r\n<p>\r\n	2. Peygamber Ekrem (s.a.a)&rsquo;in mi&rsquo;rac konusunda sadece Ehl-i S&uuml;nnet ve Şia arasında değil, bizzat Ehl-i S&uuml;nnet&rsquo;in kendi arasında da hangi g&uuml;nde olduğu ve ne zaman olduğu hakkında ihtilaf vardır.[2]</p>\r\n\r\n<p>\r\n	Zikredilen bu noktaları dikkate alarak ve bazılarının Recep Ayının yirmi yedinci g&uuml;n&uuml;n&uuml; Peygamber Ekrem (s.a.a)&rsquo;in mi&rsquo;rac zamanı olduğunu s&ouml;ylediklerini de[3] nazarda tutarak bu ikisi arasında bir farklılığın olmadığı g&ouml;r&uuml;l&uuml;r. Zira bu ikisinin ger&ccedil;ekleşmesi &ndash; bu faraziye esasınca &ndash; her ne kadar bir g&uuml;nd&uuml;r ama g&ouml;r&uuml;ş sahiplerinin tamamının ortak kanaatine g&ouml;re bi&rsquo;set&rsquo;in birinci yılı, mi&rsquo;rac yılı değil, bilakis mi&rsquo;rac i&ccedil;in başka yılları zikretmişlerdir.[4]</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Tabatabai, Muhammed H&uuml;seyin, &ldquo;El-Mizan fi Tefsiri&rsquo;l Kur&rsquo;an&rdquo;, Kum: Defteri İntişarati İslami, Musevi Hamedani, Muhammed Bakır,&nbsp; c. 2, s. 25. (Hangi g&uuml;nde olduğu hakkında ihtilaf vardır).</p>\r\n\r\n<p>\r\n	[2] Tayyip, Seyit Abd&uuml;lh&uuml;seyin, &ldquo;Etyab&uuml;&rsquo;l beyan fi Tefsiri&rsquo;l Kur&rsquo;an&rdquo;, Tahran 1378 ş, İntişarati İslami, ikinci baskı, c. 8, s. 218; &ldquo;El-Mizan fi Tefsiri&rsquo;l Kur&rsquo;an&rdquo;, c. 13, s. 38, &ldquo;Ruhu&rsquo;l beyan&rdquo; ın 15. Cildi ve 6. Sayfasından ve &ldquo;Menakıp&rdquo; kitabının 1. Cildi 177. Sayfasından nakledilmiştir.</p>\r\n\r\n<p>\r\n	[3] Mekarim Şirazi, Nasır, &ldquo;Tefsiri Numune&rdquo;, Tahran 1374 ş, Daru&rsquo;l Kutubi&rsquo;l İslamiye, birinci baskı, c. 12, s. 14.</p>\r\n\r\n<p>\r\n	[4] &ldquo;Etyabu&rsquo;l beyan fi Tefsiri&rsquo;l Kur&rsquo;an&rdquo;, c. 8, s. 218; &ldquo;El-Mizan fi Tefsiri&rsquo;l Kur&rsquo;an&rdquo;, c. 13, s. 38.</p>\r\n','','&nbsp;Bu sorunun cevabının a&ccedil;ıklanması i&ccedil;in &ldquo;Bi&rsquo;set&rdquo; ve &ldquo;Mi&rsquo;rac&rdquo; meselesini s&ouml;z konusu eden tefsir kitaplarını inceleyelim:\r\n\r\n\r\n	1. Bi&rsquo;set&rsquo;in tarihi konusunda M&uuml;sl&uuml;man &acirc;limleri arasında iki g&ouml;r&uuml;ş vardır ve bu g&ouml;r&uuml;şlerden birisi Peygamber Ekrem (s.a.a)&rsquo;in bi&rsquo;seti&rsquo;nin Recep Ayının yirmi yedinci g&uuml;n&uuml;yle alakalı olduğunu kabul eden Şia&rsquo;nın g&ouml;r&uuml;ş&uuml;d&uuml;r. Ama başka bir g&ouml;r&uuml;şte Ehl-i S&uuml;nnet&rsquo;e aittir ve onlara g&ouml;re Ramazan Ayı Peygamber Ekrem (s.a.a) peygamberlikle g&ouml;revlendirilmiştir.[1]\r\n\r\n\r\n	2. Peygamber Ekrem (s.a.a)&rsquo;in mi&rsquo;rac konusunda sadece Ehl-i S&uuml;nnet ve Şia arasında değil, bizzat Ehl-i S&uuml;nnet&rsquo;in kendi arasında da hangi g&uuml;nde olduğu ve ne zaman olduğu hakkında ihtilaf vardır.[2]\r\n\r\n\r\n	Zikredilen bu noktaları dikkate alarak ve bazılarının Recep Ayının yirmi yedinci g&uuml;n&uuml;n&uuml; Peygamber Ekrem (s.a.a)&rsquo;in mi&rsquo;rac zamanı olduğunu s&ouml;ylediklerini de[3] nazarda tutarak bu ikisi arasında bir farklılığın olmadığı g&ouml;r&uuml;l&uuml;r. Zira bu ikisinin ger&ccedil;ekleşmesi &ndash; bu faraziye esasınca &ndash; her ne kadar bir g&uuml;nd&uuml;r ama g&ouml;r&uuml;ş sahiplerinin tamamının ortak kanaatine g&ouml;re bi&rsquo;set&rsquo;in birinci yılı, mi&rsquo;rac yılı değil, bilakis mi&rsquo;rac i&ccedil;in başka yılları zikretmişlerdir.[4]\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Tabatabai, Muhammed H&uuml;seyin, &ldquo;El-Mizan fi Tefsiri&rsquo;l Kur&rsquo;an&rdquo;, Kum: Defteri İntişarati İslami, Musevi Hamedani, Muhammed Bakır,&nbsp; c. 2, s. 25. (Hangi g&uuml;nde olduğu hakkında ihtilaf vardır).\r\n\r\n\r\n	[2] Tayyip, Seyit Abd&uuml;lh&uuml;seyin, &ldquo;Etyab&uuml;&rsquo;l beyan fi Tefsiri&rsquo;l Kur&rsquo;an&rdquo;, Tahran 1378 ş, İntişarati İslami, ikinci baskı, c. 8, s. 218; &ldquo;El-Mizan fi Tefsiri&rsquo;l Kur&rsquo;an&rdquo;, c. 13, s. 38, &ldquo;Ruhu&rsquo;l beyan&rdquo; ın 15. Cildi ve 6. Sayfasından ve &ldquo;Menakıp&rdquo; kitabının 1. Cildi 177. Sayfasından nakledilmiştir.\r\n\r\n\r\n	[3] Mekarim Şirazi, Nasır, &ldquo;Tefsiri Numune&rdquo;, Tahran 1374 ş, Daru&rsquo;l Kutubi&rsquo;l İslamiye, birinci baskı, c. 12, s. 14.\r\n\r\n\r\n	[4] &ldquo;Etyabu&rsquo;l beyan fi Tefsiri&rsquo;l Kur&rsquo;an&rdquo;, c. 8, s. 218; &ldquo;El-Mizan fi Tefsiri&rsquo;l Kur&rsquo;an&rdquo;, c. 13, s. 38.',''),(348,'tr352','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Hayal g&uuml;c&uuml; (veya Musavvire) insani nefsin i&ccedil;sel algılarının mertebe ve konumlarından birisidir. Sureti (nesne) algılayan ve hissedilen şeylerin tikel şekillerini koruyan bu g&uuml;c&uuml;n işlevini tahayy&uuml;l olarak isimlendirirler.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İnsani nefis, melek&ucirc;t &acirc;leminin hakikatlerini şekillendirmesi i&ccedil;in hayal g&uuml;c&uuml;n&uuml; bir ayna mesabesinde aklın eline verebilir, ne var ki bunun yolu doğru amel ve hayal g&uuml;c&uuml;n&uuml;n temizliğidir. Hayal g&uuml;c&uuml;, h&uuml;r bir şekilde doğru ve temiz suretleri yaratabilen bir g&uuml;&ccedil; olduğu gibi isyan ederek şeytanın akış kanalı olur ve zamanla kalbi emri altına alarak kararmasını sağlar; isyancı ruhuyla kendi yapılanma g&uuml;c&uuml;n&uuml; yok eder.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Hayal g&uuml;c&uuml;n&uuml;n yapıcı bir g&uuml;&ccedil; olabilmesi i&ccedil;in temizliğe ve dizginlenmeye ihtiyacı vardır ve bundan &ouml;t&uuml;r&uuml; uzun arzulardan uzaklaşma, ibadet etme ve kalbi Allah&rsquo;ın zikrine y&ouml;nlendirme gibi uygun şeylerden yararlanılması tavsiye edilmiştir.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Hayal g&uuml;c&uuml; (veya Musavvire)[1] insani nefsin i&ccedil;sel algılarının mertebe ve konumlarından birisidir.[2] Sureti (nesne) algılayan ve hissedilen şeylerin c&uuml;zi (tikel) şekillerini tasavvur ve hıfzeden g&uuml;c&uuml;n işlevini[3] tahayy&uuml;l olarak isimlendirirler.[4]</p>\r\n\r\n<p>\r\n	Bu suret dışsal &acirc;lemde hissedilen maddenin zihni temsili olup[5] onun kaybolmasıyla hayal g&uuml;c&uuml; onu yeniden insani nefiste canlandırır.[6]</p>\r\n\r\n<p>\r\n	Başka bir ifadeyle, zahiri beş duyunun hissettiği şeyin suretini hayal g&uuml;c&uuml; korur ve bir &ccedil;eşit bu suretlerin saklandığı yerdir.[7]Ger&ccedil;ekte insani nefis, hayal g&uuml;c&uuml; vasıtasıyla, tabiattaki varlıkların resmini &ccedil;eker ve gerekli olduğu zaman kendisi i&ccedil;in yeniden canlandırır.</p>\r\n\r\n<p>\r\n	İnsani nefsin zahiri ve batini g&uuml;&ccedil;leri arasında en serbest ve yetki sahibi olanı hayal g&uuml;c&uuml;d&uuml;r. Bu g&uuml;&ccedil; g&ouml;rme, işitme duyuları gibi zahiri g&uuml;&ccedil;lerin tersine hissedilen işlerde belli bir sınırlamayla mahdut değildir. Bu g&uuml;&ccedil;, cisim &acirc;leminin hissedilen şeylere y&uuml;klediği sınır ve bağları kırıp cisim &acirc;leminin &ouml;tesine u&ccedil;abilir; melek&ucirc;t &acirc;leminin hakikatlerini şekillendirmesi i&ccedil;in hayal g&uuml;c&uuml;n&uuml; bir ayna mesabesinde aklın eline verebilir, ne var ki bunun yolu doğru amel ve hayal g&uuml;c&uuml;n&uuml;n temizliğidir.</p>\r\n\r\n<p>\r\n	Hayal g&uuml;c&uuml;, h&uuml;r bir şekilde doğru ve temiz suretleri yaratabilen bir g&uuml;&ccedil; olduğu gibi isyan ederek şeytanın akış kanalı olur ve zamanla kalbi emri altına alarak kararmasını sağlar; isyancı ruhuyla kendi yapılanma g&uuml;c&uuml;n&uuml; yok eder. Bu sebeple Kur&rsquo;an&rsquo;ı Kerim&rsquo;de ş&ouml;yle buyrulur: &ldquo;Ey iman edenler! Şeytanın adımlarına uymayın. Kim şeytanın adımlarına uyarsa, bilsin ki o hay&acirc;sızlığı ve k&ouml;t&uuml;l&uuml;ğ&uuml; emreder.&rdquo;[8]</p>\r\n\r\n<p>\r\n	Bundan dolayıdır ki; hayal g&uuml;c&uuml;n&uuml;n temizliğe ve dizginlenmeye ihtiyacı vardır, zira hayallerin geminden kurtulmadığımız s&uuml;rece ruhumuz, ilahi maarifin mek&acirc;nı olamaz.</p>\r\n\r\n<p>\r\n	Hal b&ouml;yleyken hayal g&uuml;c&uuml;nden uygun istifade etmek ve şeytani hayallerden uzak durmak i&ccedil;in birka&ccedil; nokta tavsiye edilecektir:</p>\r\n\r\n<p>\r\n	1. Faydalı kitapları m&uuml;talaa etmek (&ouml;zellikle manevi ve peygamberlerin ve velilerin yaşamlarını konu alan kitapların m&uuml;talaası).</p>\r\n\r\n<p>\r\n	2. Kalbi Allah&rsquo;a y&ouml;nlendirmek ve ona &Acirc;lemlerin Rabbi, yaratıcısı ve &ccedil;ekip &ccedil;eviricisi karşısında olduğunu hatırlatmak ki; bu i&ccedil; temrinle ger&ccedil;ekleşir.</p>\r\n\r\n<p>\r\n	3. Uzun ve erişilmesi m&uuml;mk&uuml;n olmayan arzulardan uzak durmak.[9]</p>\r\n\r\n<p>\r\n	4. Namaz gibi ibadetleri yerine getirmek, Allah&rsquo;ı hatırlamak, Allah ile &acirc;şıkane s&ouml;yleşide bulunmak ve&hellip; zira ibadet, zahiri ve batini g&uuml;&ccedil;leri, insanın hayal g&uuml;c&uuml; vesilesiyle doğru ve temiz suretlere doğru adım atmasını sağlayarak &ldquo;insani ve ilahi nefs&rdquo;e tabi kılar.[10]</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] H&uuml;seyni Erdekani, Ahmet b. Muhammed, &ldquo;Mir&acirc;tu&rsquo;l ekvan&rdquo; (Tahriri şerhi Hidayeyi Molla Sadra Şirazi), baskı, 1, Tahran: Neşri mirasi mektup, 1375 ş, Mukaddime ve tashih ve ta&rsquo;lik: Nurani, Abdullah, s. 459; Hasan Zade Amuli, Hasan, &ldquo;Nususu&rsquo;l hikem ber Fususu&rsquo;l hikem&rdquo;, baskı, 1, Tahran: Neşri Reca, y. 1380,&nbsp; ş, s. 273.</p>\r\n\r\n<p>\r\n	[2] Ğaffari, Seyit Muhammed Halit, &ldquo;Ferhengi ıstılahati asari Şeyh&rsquo;i İşrak&rdquo;,&nbsp; baskı, 1, Tahran: Enc&uuml;meni asar ve mefahiri ferhengi, y. 1380 ş, s. 290 ve 291; &ldquo;Mir&acirc;tu&rsquo;l ekvan&rdquo; (Tahriri şerhi Hidayeyi Molla Sadra Şirazi), s. 456; Abd&uuml;rrezzak Kaşani, Kemal&uuml;ddin, Mecmueyi Resail ve musannifati Kaşani, Mukaddime ve tashih ve ta&rsquo;lik ez: Hadi Zade, Mecit, Tahran: Mirasi Mektup, &ccedil;apı dovvum, y. 1380 ş, s. 295; Hasan Zade Amuli, Hasan, &ldquo;İttihadi &acirc;kil ve makul&rdquo;, Tahran 1366 ş, Neşri hikmet, &ccedil;apı dovvum, s. 427.</p>\r\n\r\n<p>\r\n	[3] Tusi Hace, Nasiruddin, &ldquo;Ağaz ve encam&rdquo;, metni, mukaddime ve şerh ve ta&rsquo;likat ez: Ayetullah Hasan Zade Amuli, Tahran 1374 ş, İntişarati ferheng ve irşat İslami, baskı, 4, s. 57.</p>\r\n\r\n<p>\r\n	[4] Hasan Zade Amuli, Hasan, &ldquo;Durusi ma&rsquo;rifeti nefs&rdquo;, baskı, 3, metn, Kum: Neşri elif lam mim, y. 1385 ş, s. 197.</p>\r\n\r\n<p>\r\n	[5] Saliba, Cemil, &ldquo;El-Mu&rsquo;cemu&rsquo;l felsefi&rdquo;, Beyrut: El-Şirketu&rsquo;l Alemiye lil kitap, y. 1414 k, c. 1, s. 546.</p>\r\n\r\n<p>\r\n	[6] &ldquo;Mir&acirc;tu&rsquo;l ekvan&rdquo; (Tahriri şerhi hidayeyi Molla Sadra Şirazi), s. 459.</p>\r\n\r\n<p>\r\n	[7] Bakınız: &ldquo;Mir&acirc;tu&rsquo;l ekvan&rdquo; (Tahriri şerhi hidayeyi Molla Sadra Şirazi), c. 459-462; Mecmueyi resail ve musannifati Kaşani, s. 295; &ldquo;El-Mu&rsquo;cemu&rsquo;l felsefi&rdquo;, c. 1, s. 546.</p>\r\n\r\n<p>\r\n	[8] Nur Suresi, 21.</p>\r\n\r\n<p>\r\n	[9] Hasan Zade Amuli, Hasan, &ldquo;Risaleyi nurun ala nur der zikr ve zakir ve mezk&ucirc;r&rdquo;, Kum 1371 ş, Neşri Teşeyy&uuml;, &ccedil;apı şeşum, s. 153.</p>\r\n\r\n<p>\r\n	[10] A. g. e: s. 152.</p>\r\n','Hayal g&uuml;c&uuml; (veya Musavvire) insani nefsin i&ccedil;sel algılarının mertebe ve konumlarından birisidir. Sureti (nesne) algılayan ve hissedilen şeylerin tikel şekillerini koruyan bu g&uuml;c&uuml;n işlevini tahayy&uuml;l olarak isimlendirirler.\r\n\r\n	\r\n		İnsani nefis, melek&ucirc;t &acirc;leminin hakikatlerini şekillendirmesi i&ccedil;in hayal g&uuml;c&uuml;n&uuml; bir ayna mesabesinde aklın eline verebilir, ne var ki bunun yolu doğru amel ve hayal g&uuml;c&uuml;n&uuml;n temizliğidir. Hayal g&uuml;c&uuml;, h&uuml;r bir şekilde doğru ve temiz suretleri yaratabilen bir g&uuml;&ccedil; olduğu gibi isyan ederek şeytanın akış kanalı olur ve zamanla kalbi emri altına alarak kararmasını sağlar; isyancı ruhuyla kendi yapılanma g&uuml;c&uuml;n&uuml; yok eder.\r\n\r\n	\r\n		Hayal g&uuml;c&uuml;n&uuml;n yapıcı bir g&uuml;&ccedil; olabilmesi i&ccedil;in temizliğe ve dizginlenmeye ihtiyacı vardır ve bundan &ouml;t&uuml;r&uuml; uzun arzulardan uzaklaşma, ibadet etme ve kalbi Allah&rsquo;ın zikrine y&ouml;nlendirme gibi uygun şeylerden yararlanılması tavsiye edilmiştir.','&nbsp;Hayal g&uuml;c&uuml; (veya Musavvire)[1] insani nefsin i&ccedil;sel algılarının mertebe ve konumlarından birisidir.[2] Sureti (nesne) algılayan ve hissedilen şeylerin c&uuml;zi (tikel) şekillerini tasavvur ve hıfzeden g&uuml;c&uuml;n işlevini[3] tahayy&uuml;l olarak isimlendirirler.[4]\r\n\r\n\r\n	Bu suret dışsal &acirc;lemde hissedilen maddenin zihni temsili olup[5] onun kaybolmasıyla hayal g&uuml;c&uuml; onu yeniden insani nefiste canlandırır.[6]\r\n\r\n\r\n	Başka bir ifadeyle, zahiri beş duyunun hissettiği şeyin suretini hayal g&uuml;c&uuml; korur ve bir &ccedil;eşit bu suretlerin saklandığı yerdir.[7]Ger&ccedil;ekte insani nefis, hayal g&uuml;c&uuml; vasıtasıyla, tabiattaki varlıkların resmini &ccedil;eker ve gerekli olduğu zaman kendisi i&ccedil;in yeniden canlandırır.\r\n\r\n\r\n	İnsani nefsin zahiri ve batini g&uuml;&ccedil;leri arasında en serbest ve yetki sahibi olanı hayal g&uuml;c&uuml;d&uuml;r. Bu g&uuml;&ccedil; g&ouml;rme, işitme duyuları gibi zahiri g&uuml;&ccedil;lerin tersine hissedilen işlerde belli bir sınırlamayla mahdut değildir. Bu g&uuml;&ccedil;, cisim &acirc;leminin hissedilen şeylere y&uuml;klediği sınır ve bağları kırıp cisim &acirc;leminin &ouml;tesine u&ccedil;abilir; melek&ucirc;t &acirc;leminin hakikatlerini şekillendirmesi i&ccedil;in hayal g&uuml;c&uuml;n&uuml; bir ayna mesabesinde aklın eline verebilir, ne var ki bunun yolu doğru amel ve hayal g&uuml;c&uuml;n&uuml;n temizliğidir.\r\n\r\n\r\n	Hayal g&uuml;c&uuml;, h&uuml;r bir şekilde doğru ve temiz suretleri yaratabilen bir g&uuml;&ccedil; olduğu gibi isyan ederek şeytanın akış kanalı olur ve zamanla kalbi emri altına alarak kararmasını sağlar; isyancı ruhuyla kendi yapılanma g&uuml;c&uuml;n&uuml; yok eder. Bu sebeple Kur&rsquo;an&rsquo;ı Kerim&rsquo;de ş&ouml;yle buyrulur: &ldquo;Ey iman edenler! Şeytanın adımlarına uymayın. Kim şeytanın adımlarına uyarsa, bilsin ki o hay&acirc;sızlığı ve k&ouml;t&uuml;l&uuml;ğ&uuml; emreder.&rdquo;[8]\r\n\r\n\r\n	Bundan dolayıdır ki; hayal g&uuml;c&uuml;n&uuml;n temizliğe ve dizginlenmeye ihtiyacı vardır, zira hayallerin geminden kurtulmadığımız s&uuml;rece ruhumuz, ilahi maarifin mek&acirc;nı olamaz.\r\n\r\n\r\n	Hal b&ouml;yleyken hayal g&uuml;c&uuml;nden uygun istifade etmek ve şeytani hayallerden uzak durmak i&ccedil;in birka&ccedil; nokta tavsiye edilecektir:\r\n\r\n\r\n	1. Faydalı kitapları m&uuml;talaa etmek (&ouml;zellikle manevi ve peygamberlerin ve velilerin yaşamlarını konu alan kitapların m&uuml;talaası).\r\n\r\n\r\n	2. Kalbi Allah&rsquo;a y&ouml;nlendirmek ve ona &Acirc;lemlerin Rabbi, yaratıcısı ve &ccedil;ekip &ccedil;eviricisi karşısında olduğunu hatırlatmak ki; bu i&ccedil; temrinle ger&ccedil;ekleşir.\r\n\r\n\r\n	3. Uzun ve erişilmesi m&uuml;mk&uuml;n olmayan arzulardan uzak durmak.[9]\r\n\r\n\r\n	4. Namaz gibi ibadetleri yerine getirmek, Allah&rsquo;ı hatırlamak, Allah ile &acirc;şıkane s&ouml;yleşide bulunmak ve&hellip; zira ibadet, zahiri ve batini g&uuml;&ccedil;leri, insanın hayal g&uuml;c&uuml; vesilesiyle doğru ve temiz suretlere doğru adım atmasını sağlayarak &ldquo;insani ve ilahi nefs&rdquo;e tabi kılar.[10]\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] H&uuml;seyni Erdekani, Ahmet b. Muhammed, &ldquo;Mir&acirc;tu&rsquo;l ekvan&rdquo; (Tahriri şerhi Hidayeyi Molla Sadra Şirazi), baskı, 1, Tahran: Neşri mirasi mektup, 1375 ş, Mukaddime ve tashih ve ta&rsquo;lik: Nurani, Abdullah, s. 459; Hasan Zade Amuli, Hasan, &ldquo;Nususu&rsquo;l hikem ber Fususu&rsquo;l hikem&rdquo;, baskı, 1, Tahran: Neşri Reca, y. 1380,&nbsp; ş, s. 273.\r\n\r\n\r\n	[2] Ğaffari, Seyit Muhammed Halit, &ldquo;Ferhengi ıstılahati asari Şeyh&rsquo;i İşrak&rdquo;,&nbsp; baskı, 1, Tahran: Enc&uuml;meni asar ve mefahiri ferhengi, y. 1380 ş, s. 290 ve 291; &ldquo;Mir&acirc;tu&rsquo;l ekvan&rdquo; (Tahriri şerhi Hidayeyi Molla Sadra Şirazi), s. 456; Abd&uuml;rrezzak Kaşani, Kemal&uuml;ddin, Mecmueyi Resail ve musannifati Kaşani, Mukaddime ve tashih ve ta&rsquo;lik ez: Hadi Zade, Mecit, Tahran: Mirasi Mektup, &ccedil;apı dovvum, y. 1380 ş, s. 295; Hasan Zade Amuli, Hasan, &ldquo;İttihadi &acirc;kil ve makul&rdquo;, Tahran 1366 ş, Neşri hikmet, &ccedil;apı dovvum, s. 427.\r\n\r\n\r\n	[3] Tusi Hace, Nasiruddin, &ldquo;Ağaz ve encam&rdquo;, metni, mukaddime ve şerh ve ta&rsquo;likat ez: Ayetullah Hasan Zade Amuli, Tahran 1374 ş, İntişarati ferheng ve irşat İslami, baskı, 4, s. 57.\r\n\r\n\r\n	[4] Hasan Zade Amuli, Hasan, &ldquo;Durusi ma&rsquo;rifeti nefs&rdquo;, baskı, 3, metn, Kum: Neşri elif lam mim, y. 1385 ş, s. 197.\r\n\r\n\r\n	[5] Saliba, Cemil, &ldquo;El-Mu&rsquo;cemu&rsquo;l felsefi&rdquo;, Beyrut: El-Şirketu&rsquo;l Alemiye lil kitap, y. 1414 k, c. 1, s. 546.\r\n\r\n\r\n	[6] &ldquo;Mir&acirc;tu&rsquo;l ekvan&rdquo; (Tahriri şerhi hidayeyi Molla Sadra Şirazi), s. 459.\r\n\r\n\r\n	[7] Bakınız: &ldquo;Mir&acirc;tu&rsquo;l ekvan&rdquo; (Tahriri şerhi hidayeyi Molla Sadra Şirazi), c. 459-462; Mecmueyi resail ve musannifati Kaşani, s. 295; &ldquo;El-Mu&rsquo;cemu&rsquo;l felsefi&rdquo;, c. 1, s. 546.\r\n\r\n\r\n	[8] Nur Suresi, 21.\r\n\r\n\r\n	[9] Hasan Zade Amuli, Hasan, &ldquo;Risaleyi nurun ala nur der zikr ve zakir ve mezk&ucirc;r&rdquo;, Kum 1371 ş, Neşri Teşeyy&uuml;, &ccedil;apı şeşum, s. 153.\r\n\r\n\r\n	[10] A. g. e: s. 152.'),(349,'tr351','<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	<strong>Ayetullah Uzma Hamanei (Allah onun &ouml;mr&uuml;n&uuml; uzun eylesin):</strong></p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Farzedilen soruda faiz hesap edilir ve caiz değildir.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	<strong>Ayetullah Uzma Mekarim Şirazi (Allah onun &ouml;mr&uuml;n&uuml; uzun eylesin):</strong></p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Yalnızca karşı tarafın vadeli satın alması ve ona peşin &ouml;demesi suretinde caizdir.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	<strong>Ayetullah Uzma Safi G&uuml;lpeygani (Allah onun &ouml;mr&uuml;n&uuml; uzun eylesin):</strong></p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	B&ouml;yle bir muamele faiz sayılır ve haramdır.</p>\r\n','','Ayetullah Uzma Hamanei (Allah onun &ouml;mr&uuml;n&uuml; uzun eylesin):\r\n\r\n\r\n	Farzedilen soruda faiz hesap edilir ve caiz değildir.\r\n\r\n\r\n	Ayetullah Uzma Mekarim Şirazi (Allah onun &ouml;mr&uuml;n&uuml; uzun eylesin):\r\n\r\n\r\n	Yalnızca karşı tarafın vadeli satın alması ve ona peşin &ouml;demesi suretinde caizdir.\r\n\r\n\r\n	Ayetullah Uzma Safi G&uuml;lpeygani (Allah onun &ouml;mr&uuml;n&uuml; uzun eylesin):\r\n\r\n\r\n	B&ouml;yle bir muamele faiz sayılır ve haramdır.',''),(350,'tr350','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Kıyametin varlıksal mertebesi, nasıl tabiat &acirc;leminden ve d&uuml;nyadan farklıysa ve d&uuml;nyevi cismin par&ccedil;alarındaki var olan değişimler, kıyametin varlığıyla farklılık arz ediyorsa, mahşer veya kıyamet yeri de t&ouml;zsel varlık y&ouml;n&uuml;yle yery&uuml;z&uuml;nden farklılık arz eder. Bu sebepten &ouml;t&uuml;r&uuml; cismani dirilişi kabul eden kimseler ş&ouml;yle demişlerdir: Par&ccedil;alardan ve zıtlardan oluşan ve yoğunlukla i&ccedil; i&ccedil;e olan bu tabiat &acirc;lemindeki insanın bedensel unsurları kıyamet g&uuml;n&uuml;nde nurani ve bizzat canlı; bekaya mahk&ucirc;m ve fesattan, hastalık ilintileri ve benzeri şeylerden uzak bir surette yaratılacaktır. Yani asli ve gayri asli par&ccedil;alardan oluşan insanın, yalnızca asli par&ccedil;ası diriltilecektir. Bu a&ccedil;ıklamayla, insanın yaratılacağı mek&acirc;nın da o &acirc;lemle uyum i&ccedil;inde olacağı aydınlığa kavuşur. Yani mek&acirc;n da diğer varlıkların tamamında olduğu gibi tek&acirc;m&uuml;l seyrini izleyecek ve ilk yaratılışından itibaren zıtlıkların tamamından mek&acirc;n suretinde temizlenip boşalacak ve kendi yoğunluğunun dışına &ccedil;ıkacak ve insanların tamamı b&ouml;yle bir mek&acirc;n &uuml;zerinde yaratılacaklardır. Rivayette geldiği gibi kıyamet mek&acirc;nında insanı saklayacak bir yapı yoktur ve g&ouml;z&uuml;n g&ouml;rmesine engel olacak al&ccedil;ak ve y&uuml;ksek hi&ccedil;bir yapıya rastlanmaz; bir damla kanın bile d&ouml;k&uuml;lmediği ve hi&ccedil;bir g&uuml;nahın işlenmediği g&uuml;m&uuml;ş beyazlığında bir yerdir.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Mahşer yeri Ayeti Kerime&rsquo;de zikredildiği gibi: &ldquo;Yery&uuml;z&uuml;n&uuml;n bu yer ve g&ouml;ğ&uuml;n dışında bir şeye d&ouml;n&uuml;şt&uuml;r&uuml;ld&uuml;ğ&uuml; zaman&hellip;&rdquo; mahşer yeri bu yery&uuml;z&uuml;nden farklıdır. Allame Tabatabai (r.a) &ldquo;İşte o g&uuml;n, yer, kendi haberlerini anlatır. &Ccedil;&uuml;nk&uuml; Rabbin ona (&ouml;yle) vahiy etmiştir.&rdquo;[1] Ayet&rsquo;inin tefsirinde ş&ouml;yle diyor: Senin Rabbin yere vahyetmesi ve neler olup bittiğini haber vermesini emretmesi sebebiyle yer dile gelecektir. O halde buradan yerinde şuurunun olduğu ve olup biten her şeyi anladığı; hayır ve şerri ayırıp tanıklık g&uuml;n&uuml; i&ccedil;in tahamm&uuml;l ettiği ve kendisine konuşma izni verilecek kıyamet g&uuml;n&uuml;nde olup biten her şeyden haber vereceği anlaşılmaktadır. Ve &ldquo;Yedi g&ouml;k, yer ve bunların i&ccedil;inde bulunanlar Allah&rsquo;ı tespih ederler.&rdquo;[2] Aynı şekilde &ldquo;Derileri de der ki; &ldquo;Bizi her şeyi konuşturan Allah konuşturdu.&rdquo;[3] Ayetlerinden her ne kadar biz varlıkların yaşam şeklinden habersiz olsak da hayat ve şuurun varlıkların tamamında ge&ccedil;erli olduğu anlaşılmaktadır.[4]</p>\r\n\r\n<p>\r\n	Diğer taraftan, bu &acirc;lemdeki varlıkların tamamı hareket halindedir ve kendi mutlak kemaline ulaşacağı g&uuml;ne kadar hareket ve tek&acirc;m&uuml;l seyrine devam edecektir. Kuvvetten fiile doğru tek&acirc;m&uuml;l seyri, varlık par&ccedil;alarının tamamına h&acirc;kimdir ve g&ouml;k ve yer de bunlar arasındadır. Bu ve yukarıdaki konu, yery&uuml;z&uuml;n&uuml;n de tek&acirc;m&uuml;l seyrine sahip olduğu hakikatini g&ouml;stermektedir. Par&ccedil;alardan ve zıtlardan oluşan ve yoğunlukla i&ccedil; i&ccedil;e olan bu tabiat &acirc;lemindeki cismani dirilişte ispat edildiği gibi; insanın bedensel unsurları kıyamet g&uuml;n&uuml;nde nurani ve bizzat canlı; bekaya mahk&ucirc;m ve fesattan, hastalık ilintileri ve benzeri şeylerden uzak bir surette yaratılacaktır. Yani asli ve gayri asli par&ccedil;alardan oluşan insanın yalnızca asli par&ccedil;ası diriltilecektir.[5] Bu a&ccedil;ıklamayla, insanın yaratılacağı mek&acirc;nın da o &acirc;lemle uyum i&ccedil;inde olacağı aydınlığa kavuşur. Yani mek&acirc;n da diğer varlıkların tamamında olduğu gibi tek&acirc;m&uuml;l seyrini izleyecek ve ilk yaratılışından itibaren[6] zıtlıkların tamamından mek&acirc;n suretinde temizlenip boşalarak kendi yoğunluğunun dışına &ccedil;ıkacak ve ayette geldiği gibi insanların amellerine tanıklık edecektir. Kıyamet ismindeki o &acirc;lemin varlık mertebelerinin seyri, varlıksal mertebenin en y&uuml;cesidir ve bu mertebede, fazla par&ccedil;aların varlığı ve yoğunluğu s&ouml;z konusu değildir. Sonu&ccedil;ta kıyamet &acirc;lemi, tabiat &acirc;leminin varlıksal kemali ve bu &acirc;lemin d&uuml;zeni olacaktır. Başka bir ifadeyle &ldquo;t&ouml;zsel varlık&rdquo;, her iki &acirc;lemin ayırıcısıdır ve bu a&ccedil;ıdan tabiat &acirc;limi ve d&uuml;nya filizlenme, ahiret &acirc;lemi ise hayat, idrak, şuur sahibi olacak başka bir varlığın meyvesi mesabesindedir.[7]</p>\r\n\r\n<p>\r\n	Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;İnsanlar kıyamet g&uuml;n&uuml; bembeyaz ve tertemiz yery&uuml;z&uuml;nde diriltileceklerdir ve orada hi&ccedil; kimse i&ccedil;in bir alamet yoktur.&rdquo;[8]Yani insanı &ouml;rtecek bir yapı yoktur ve g&ouml;z&uuml;n g&ouml;rmesinin engelleyecek al&ccedil;altı ve y&uuml;kseltiye rastlanmaz. O yerin d&uuml;nya yeri gibi olduğu d&uuml;ş&uuml;n&uuml;lmemelidir, aksine sadece isimleri aynıdır. İbni Abbas ş&ouml;yle der: &ldquo;Orada ağa&ccedil;lar, dağlar, dereler ve orda olan her şey yok olacak ve &ldquo;&Ccedil;ermi Ukkaz&rdquo;[9] gibi geniş olacaktır&rdquo;. İnsanların diriltileceği o yer, kanın d&ouml;k&uuml;lmediği ve hi&ccedil;bir g&uuml;nahın işlenmediği g&uuml;m&uuml;ş beyazlığında bir yerdir. O halde g&uuml;neşi, ayı ve yıldızlarının olduğu g&ouml;ky&uuml;z&uuml; ortadan kalkacaktır.[10]</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Zilzal Suresi, 4 ve 5.</p>\r\n\r\n<p>\r\n	[2] İsra Suresi, 44.</p>\r\n\r\n<p>\r\n	[3] Fussilet Surei, 21.</p>\r\n\r\n<p>\r\n	[4] Allame Tabatabai (r.a), &ldquo;Tefsiru&rsquo;l mizan&rdquo;, Kum: y. Defteri İntişarati İslami Camieyi M&uuml;derrisini Hozeyi İlmyeyi Kum, 1417 k,&nbsp; c. 20, s. 342.</p>\r\n\r\n<p>\r\n	[5] Bakınız: 14414 (site: 14773) meadi cismani ve &acirc;demi iadei eczai fazliye.</p>\r\n\r\n<p>\r\n	[6] Muhammed Şucai, &ldquo;Mead ya bazgeşti be suyi huda&rdquo;, Şirketi sehamiyi intizar, Bi ca, Payiz 1362, s. 72.</p>\r\n\r\n<p>\r\n	[7] Seyit Muhammed Hamedani, &ldquo;Dırahşani pertuyi ez Usul&uuml; Kafi&rdquo;, Kum: &Ccedil;aphaneyi İlmiyeyi Kum, y. 1363 ş, c. 4, s.</p>\r\n\r\n<p>\r\n	[8] &ldquo;Sahihi M&uuml;slim&rdquo;, c. 8, s. 127; &ldquo;Sahihi Buhari&rdquo;, c. 8, s. 135, Molla Muhsin Feyzi Kaşani&rsquo;nin nakli, &ldquo;El-Muhaccet&uuml;&rsquo;l Beyza fi Tezhibu&rsquo;l İhya&rdquo;, Tashih ve ta&rsquo;lik Ali Ekber Ğaffari, Kum: M&uuml;esseseyi İntişarati İslami Cameayi M&uuml;derrisin, &ccedil;apı &ccedil;aharum, y. 1417 h. k, c. 8, s. 322.</p>\r\n\r\n<p>\r\n	[9] Ukkaz; Mekke de Arapların her yıl toplanarak bir ay kaldıkları ve ticaret yapıp şiir okudukları ve birilerini başka birilerine karşı &ouml;vd&uuml;kleri pazar yerinin ismidir.</p>\r\n\r\n<p>\r\n	[10] Molla Muhsin Feyzi Kaşani, &ldquo;El-Muhaccet&uuml;&rsquo;l Beyza fi Tezhibi&rsquo;l İhya&rdquo;, Tashis ve ta&rsquo;lik Ali Ekber Ğaffari, baskı, 4, Kum: M&uuml;esseseyi İntişarati İslami Camiayı M&uuml;derrisin, &ccedil;apı &ccedil;aharum, y. 1417 h. ş,c. 8, s. 322.</p>\r\n','Kıyametin varlıksal mertebesi, nasıl tabiat &acirc;leminden ve d&uuml;nyadan farklıysa ve d&uuml;nyevi cismin par&ccedil;alarındaki var olan değişimler, kıyametin varlığıyla farklılık arz ediyorsa, mahşer veya kıyamet yeri de t&ouml;zsel varlık y&ouml;n&uuml;yle yery&uuml;z&uuml;nden farklılık arz eder. Bu sebepten &ouml;t&uuml;r&uuml; cismani dirilişi kabul eden kimseler ş&ouml;yle demişlerdir: Par&ccedil;alardan ve zıtlardan oluşan ve yoğunlukla i&ccedil; i&ccedil;e olan bu tabiat &acirc;lemindeki insanın bedensel unsurları kıyamet g&uuml;n&uuml;nde nurani ve bizzat canlı; bekaya mahk&ucirc;m ve fesattan, hastalık ilintileri ve benzeri şeylerden uzak bir surette yaratılacaktır. Yani asli ve gayri asli par&ccedil;alardan oluşan insanın, yalnızca asli par&ccedil;ası diriltilecektir. Bu a&ccedil;ıklamayla, insanın yaratılacağı mek&acirc;nın da o &acirc;lemle uyum i&ccedil;inde olacağı aydınlığa kavuşur. Yani mek&acirc;n da diğer varlıkların tamamında olduğu gibi tek&acirc;m&uuml;l seyrini izleyecek ve ilk yaratılışından itibaren zıtlıkların tamamından mek&acirc;n suretinde temizlenip boşalacak ve kendi yoğunluğunun dışına &ccedil;ıkacak ve insanların tamamı b&ouml;yle bir mek&acirc;n &uuml;zerinde yaratılacaklardır. Rivayette geldiği gibi kıyamet mek&acirc;nında insanı saklayacak bir yapı yoktur ve g&ouml;z&uuml;n g&ouml;rmesine engel olacak al&ccedil;ak ve y&uuml;ksek hi&ccedil;bir yapıya rastlanmaz; bir damla kanın bile d&ouml;k&uuml;lmediği ve hi&ccedil;bir g&uuml;nahın işlenmediği g&uuml;m&uuml;ş beyazlığında bir yerdir.','&nbsp;Mahşer yeri Ayeti Kerime&rsquo;de zikredildiği gibi: &ldquo;Yery&uuml;z&uuml;n&uuml;n bu yer ve g&ouml;ğ&uuml;n dışında bir şeye d&ouml;n&uuml;şt&uuml;r&uuml;ld&uuml;ğ&uuml; zaman&hellip;&rdquo; mahşer yeri bu yery&uuml;z&uuml;nden farklıdır. Allame Tabatabai (r.a) &ldquo;İşte o g&uuml;n, yer, kendi haberlerini anlatır. &Ccedil;&uuml;nk&uuml; Rabbin ona (&ouml;yle) vahiy etmiştir.&rdquo;[1] Ayet&rsquo;inin tefsirinde ş&ouml;yle diyor: Senin Rabbin yere vahyetmesi ve neler olup bittiğini haber vermesini emretmesi sebebiyle yer dile gelecektir. O halde buradan yerinde şuurunun olduğu ve olup biten her şeyi anladığı; hayır ve şerri ayırıp tanıklık g&uuml;n&uuml; i&ccedil;in tahamm&uuml;l ettiği ve kendisine konuşma izni verilecek kıyamet g&uuml;n&uuml;nde olup biten her şeyden haber vereceği anlaşılmaktadır. Ve &ldquo;Yedi g&ouml;k, yer ve bunların i&ccedil;inde bulunanlar Allah&rsquo;ı tespih ederler.&rdquo;[2] Aynı şekilde &ldquo;Derileri de der ki; &ldquo;Bizi her şeyi konuşturan Allah konuşturdu.&rdquo;[3] Ayetlerinden her ne kadar biz varlıkların yaşam şeklinden habersiz olsak da hayat ve şuurun varlıkların tamamında ge&ccedil;erli olduğu anlaşılmaktadır.[4]\r\n\r\n\r\n	Diğer taraftan, bu &acirc;lemdeki varlıkların tamamı hareket halindedir ve kendi mutlak kemaline ulaşacağı g&uuml;ne kadar hareket ve tek&acirc;m&uuml;l seyrine devam edecektir. Kuvvetten fiile doğru tek&acirc;m&uuml;l seyri, varlık par&ccedil;alarının tamamına h&acirc;kimdir ve g&ouml;k ve yer de bunlar arasındadır. Bu ve yukarıdaki konu, yery&uuml;z&uuml;n&uuml;n de tek&acirc;m&uuml;l seyrine sahip olduğu hakikatini g&ouml;stermektedir. Par&ccedil;alardan ve zıtlardan oluşan ve yoğunlukla i&ccedil; i&ccedil;e olan bu tabiat &acirc;lemindeki cismani dirilişte ispat edildiği gibi; insanın bedensel unsurları kıyamet g&uuml;n&uuml;nde nurani ve bizzat canlı; bekaya mahk&ucirc;m ve fesattan, hastalık ilintileri ve benzeri şeylerden uzak bir surette yaratılacaktır. Yani asli ve gayri asli par&ccedil;alardan oluşan insanın yalnızca asli par&ccedil;ası diriltilecektir.[5] Bu a&ccedil;ıklamayla, insanın yaratılacağı mek&acirc;nın da o &acirc;lemle uyum i&ccedil;inde olacağı aydınlığa kavuşur. Yani mek&acirc;n da diğer varlıkların tamamında olduğu gibi tek&acirc;m&uuml;l seyrini izleyecek ve ilk yaratılışından itibaren[6] zıtlıkların tamamından mek&acirc;n suretinde temizlenip boşalarak kendi yoğunluğunun dışına &ccedil;ıkacak ve ayette geldiği gibi insanların amellerine tanıklık edecektir. Kıyamet ismindeki o &acirc;lemin varlık mertebelerinin seyri, varlıksal mertebenin en y&uuml;cesidir ve bu mertebede, fazla par&ccedil;aların varlığı ve yoğunluğu s&ouml;z konusu değildir. Sonu&ccedil;ta kıyamet &acirc;lemi, tabiat &acirc;leminin varlıksal kemali ve bu &acirc;lemin d&uuml;zeni olacaktır. Başka bir ifadeyle &ldquo;t&ouml;zsel varlık&rdquo;, her iki &acirc;lemin ayırıcısıdır ve bu a&ccedil;ıdan tabiat &acirc;limi ve d&uuml;nya filizlenme, ahiret &acirc;lemi ise hayat, idrak, şuur sahibi olacak başka bir varlığın meyvesi mesabesindedir.[7]\r\n\r\n\r\n	Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;İnsanlar kıyamet g&uuml;n&uuml; bembeyaz ve tertemiz yery&uuml;z&uuml;nde diriltileceklerdir ve orada hi&ccedil; kimse i&ccedil;in bir alamet yoktur.&rdquo;[8]Yani insanı &ouml;rtecek bir yapı yoktur ve g&ouml;z&uuml;n g&ouml;rmesinin engelleyecek al&ccedil;altı ve y&uuml;kseltiye rastlanmaz. O yerin d&uuml;nya yeri gibi olduğu d&uuml;ş&uuml;n&uuml;lmemelidir, aksine sadece isimleri aynıdır. İbni Abbas ş&ouml;yle der: &ldquo;Orada ağa&ccedil;lar, dağlar, dereler ve orda olan her şey yok olacak ve &ldquo;&Ccedil;ermi Ukkaz&rdquo;[9] gibi geniş olacaktır&rdquo;. İnsanların diriltileceği o yer, kanın d&ouml;k&uuml;lmediği ve hi&ccedil;bir g&uuml;nahın işlenmediği g&uuml;m&uuml;ş beyazlığında bir yerdir. O halde g&uuml;neşi, ayı ve yıldızlarının olduğu g&ouml;ky&uuml;z&uuml; ortadan kalkacaktır.[10]\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Zilzal Suresi, 4 ve 5.\r\n\r\n\r\n	[2] İsra Suresi, 44.\r\n\r\n\r\n	[3] Fussilet Surei, 21.\r\n\r\n\r\n	[4] Allame Tabatabai (r.a), &ldquo;Tefsiru&rsquo;l mizan&rdquo;, Kum: y. Defteri İntişarati İslami Camieyi M&uuml;derrisini Hozeyi İlmyeyi Kum, 1417 k,&nbsp; c. 20, s. 342.\r\n\r\n\r\n	[5] Bakınız: 14414 (site: 14773) meadi cismani ve &acirc;demi iadei eczai fazliye.\r\n\r\n\r\n	[6] Muhammed Şucai, &ldquo;Mead ya bazgeşti be suyi huda&rdquo;, Şirketi sehamiyi intizar, Bi ca, Payiz 1362, s. 72.\r\n\r\n\r\n	[7] Seyit Muhammed Hamedani, &ldquo;Dırahşani pertuyi ez Usul&uuml; Kafi&rdquo;, Kum: &Ccedil;aphaneyi İlmiyeyi Kum, y. 1363 ş, c. 4, s.\r\n\r\n\r\n	[8] &ldquo;Sahihi M&uuml;slim&rdquo;, c. 8, s. 127; &ldquo;Sahihi Buhari&rdquo;, c. 8, s. 135, Molla Muhsin Feyzi Kaşani&rsquo;nin nakli, &ldquo;El-Muhaccet&uuml;&rsquo;l Beyza fi Tezhibu&rsquo;l İhya&rdquo;, Tashih ve ta&rsquo;lik Ali Ekber Ğaffari, Kum: M&uuml;esseseyi İntişarati İslami Cameayi M&uuml;derrisin, &ccedil;apı &ccedil;aharum, y. 1417 h. k, c. 8, s. 322.\r\n\r\n\r\n	[9] Ukkaz; Mekke de Arapların her yıl toplanarak bir ay kaldıkları ve ticaret yapıp şiir okudukları ve birilerini başka birilerine karşı &ouml;vd&uuml;kleri pazar yerinin ismidir.\r\n\r\n\r\n	[10] Molla Muhsin Feyzi Kaşani, &ldquo;El-Muhaccet&uuml;&rsquo;l Beyza fi Tezhibi&rsquo;l İhya&rdquo;, Tashis ve ta&rsquo;lik Ali Ekber Ğaffari, baskı, 4, Kum: M&uuml;esseseyi İntişarati İslami Camiayı M&uuml;derrisin, &ccedil;apı &ccedil;aharum, y. 1417 h. ş,c. 8, s. 322.'),(351,'tr349','<p>\r\n	&nbsp;Ayeti Şerife&rsquo;nin terc&uuml;mesi: &ldquo;(Allahım!) Yalnız sana ibadet ederiz ve yalnız senden yardım dileriz.&rdquo;[i]</p>\r\n\r\n<p>\r\n	Allah&rsquo;a ibadet, insanın kendi varlığının sahibinin Rabbine ait olduğunu g&ouml;stermektir.[ii]&rdquo;İstianet&rdquo; yardım talebinde bulunmaktır[iii] ve &ldquo;a-v-n&rdquo; mutlak yardım anlamındadır.[iv]</p>\r\n\r\n<p>\r\n	Fatiha Suresi&rsquo;nin ilk ayetleri tevhid-i zati ve tevhid-i sıfati&rsquo;den bahsediyor ve &ldquo;İyyake na&rsquo;budu ve iyyake neste&rsquo;in&rdquo; ayeti ise tevhid-i ibadet ve tevhid-i ef&rsquo;al&rsquo;den bahsediyor. Tevhid-i ibadet, Allah&rsquo;ın dışında hi&ccedil; kimseyi ve hi&ccedil; bir şeyi tapınmaya layık bilmemek, yalnızca Allah&rsquo;ın emrine boyun eğmek ve O&rsquo;nun dışında hi&ccedil; kimsenin karşısında kulluk etmeyip sadece O&rsquo;na teslim olmaktır. Tevhid-i ef&rsquo;al, &acirc;lemde ger&ccedil;ek eser sahibinin yalnızca Allah olduğunu bilmektir. Elbette bu, sebeplerin ardı s&uuml;re gitmemek değil, eser sahibi olan her sebebin Allah&rsquo;ın emriyle ger&ccedil;ekleşmesi anlamındadır.[v] Bu tefekk&uuml;r ve b&ouml;yle bir inan&ccedil;, insanı herkesten kopararak yalnızca Allah&rsquo;a bağlı kılar.[vi]</p>\r\n\r\n<p>\r\n	İmam Rıza (a.s) ş&ouml;yle buyurur: &ldquo;İyyake na&rsquo;budu&rdquo;, kulun Allah&rsquo;a doğru rağbetini, yakınlaşmasını ve O&rsquo;na kulluğunu g&ouml;stermesi ve amelini başkasına değil, yalnızca O&rsquo;na has kılmayı ortaya koymasıdır. &ldquo;İyyake neste&rsquo;in&rdquo;, Allah&rsquo;a &ccedil;ok ibadet etmek i&ccedil;in O&rsquo;ndan yardım talep etmek, verilen nimetlerin devamını isteyip O&rsquo;ndan yardım ummaktır&rdquo;.[vii]</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[i] Fatiha Suresi, 5.</p>\r\n\r\n<p>\r\n	[ii] Şu indekslere bakınız:</p>\r\n\r\n<p>\r\n	&nbsp;&ldquo;İbadet y&ouml;ntemleri&rdquo;, Soru 8931 (Site: 9418);</p>\r\n\r\n<p>\r\n	&nbsp;&ldquo;İbadet kendisi i&ccedil;in veya Allah i&ccedil;in?&rdquo;, Soru 378 (Site: 389);</p>\r\n\r\n<p>\r\n	&ldquo;İbadetin dereceleri ve kalp huzuru&rdquo;, Soru 14743 (Site: 14486).</p>\r\n\r\n<p>\r\n	[iii] Bestani, Fuat Efram-Mehyar, Rıza, &ldquo;Ferhengi Ebcedi&rdquo;, baskı, 2, Tahran: İntişarati İslami, y. 1375 ş, &ldquo;istiane&rdquo; kelimesi, s. 60.</p>\r\n\r\n<p>\r\n	[iv] Ferahidi, Halil b. Ahmet, &ldquo;Kitabu&rsquo;l Eyn&rdquo;, baskı, 2, Kum: İntişarati Hicret, y.1410 k, c. 2, s. 253; Cevadi Amuli, Abdullah, &ldquo;Tesnim&rdquo;, Kum: Neşri İsra, c. 1, s. 425.</p>\r\n\r\n<p>\r\n	[v] Şu indekslere bakınız:</p>\r\n\r\n<p>\r\n	&ldquo;Tevhidin Mertebeleri&rdquo;, Soru 1913 (Site: 3445);</p>\r\n\r\n<p>\r\n	&ldquo;Allah ve Sıfati Subuti ve Selbi&rdquo;, Soru 2330 (Site: 2859).</p>\r\n\r\n<p>\r\n	[vi] Mekarim Şirazi, Nasır, &ldquo;Tefsiri Numune&rdquo;, baskı, 1, Tahran: Daru&rsquo;l Kut&uuml;b&uuml;&rsquo;l İslamiye&rdquo;, y. 1374 ş, c. 1, s. 42 ve 43.</p>\r\n\r\n<p>\r\n	[vii] Şeyh Saduk, Muhammed b. Ali, &ldquo;Men la yahzuruhu&rsquo;l fakih&rdquo;, Kum: Defteri İntişarati İslami, y. 1413 k, Muhakkik ve musahhih: Ğaffari, Ali Ekber, c. 1, s. 310.</p>\r\n','<p>\r\n	&nbsp;1. Yalnızca Allah ibadete layıktır ve yardım istemeye layık olan yeg&acirc;ne hakikat Allah-u Te&acirc;l&acirc;&rsquo;dır.</p>\r\n\r\n<p>\r\n	2. İnsanın itikadını oluşturan Fatiha Suresi&rsquo;nin &ouml;nceki ayetlerini dikkate alarak, insanın amelinin yani tapınmanın a&ccedil;ıklandığı bu ayette, iki noktaya ulaşılabilir: Bir. İnsanın d&uuml;ş&uuml;nceleri, onun amel ve davranışlarının temelini oluşturur.[1] İki. Allah&rsquo;ın varlık &uuml;zerindeki Rabliği, Rahmanlığı ve Rahim olması; kıyamet g&uuml;n&uuml;n&uuml;n sahibi olması, O&rsquo;nun ibadete layık oluşunun delilidir.[2]</p>\r\n\r\n<p>\r\n	3. Allah&rsquo;ın huzurunda insanın kendini g&ouml;rmemesi, Allah&rsquo;a ibadet etmenin adabındandır. &ldquo;Men&rdquo;in yerine &ldquo;ma&rdquo;nın kullanılması, bazen azemetin bazen de benlik ve bencillikten ka&ccedil;ınılmasının g&ouml;stergesidir. Kelami karineler muradın belirleyicisidir ve burada, kulluk m&uuml;nasebetince benlik ve bencillikten ka&ccedil;ınmak kastedilmiştir. Bunun i&ccedil;in &ldquo;na&rsquo;bud&uuml;&rdquo; deki zamir, &ccedil;oğul (m&uuml;tekellimi ma&rsquo;al ğayr) gelmiştir.</p>\r\n\r\n<p>\r\n	4. İnsan Allah&rsquo;a kullukta ve kulluğunu yalnızca ona has kılmada Allah&rsquo;ın yardımına muhta&ccedil;tır. Fatiha Suresi&rsquo;ndeki &ldquo;Neste&rsquo;in&rdquo; kelimesinden vazifelerin tamamıyla alakalı olduğu ve bu vazifelerin tamamının da &ldquo;iyyake na&rsquo;bud&uuml;&rdquo; kelimesinden anlaşıldığı gibi tevhid-i ef&rsquo;aliyi zorunlu kıldığı anlaşılmaktadır.</p>\r\n\r\n<p>\r\n	5. İnsan Allah&rsquo;a ibadet etmede &ouml;zg&uuml;r olmasının yanı sıra, O&rsquo;nun yardımı olmaksızın ibadetleri yerine getirme g&uuml;c&uuml; yoktur[3] ve insan kendi işlerinin tamamında Allah&rsquo;ın yardımına muhta&ccedil;tır.</p>\r\n\r\n<p>\r\n	Bu sorunun ayrıntılı cevabı yoktur.</p>\r\n\r\n<p>\r\n	&nbsp;----------</p>\r\n\r\n<p>\r\n	[1] Gramerce fiilin mef&rsquo;ulu olan &ldquo;iyyake&rdquo;nin &ldquo;na&rsquo;bud&uuml;&rdquo; ve &ldquo;neste&rsquo;in&rdquo; fiillerinden &ouml;nce gelmesi, hasr ve sınırlamayı g&ouml;sterir.</p>\r\n\r\n<p>\r\n	[2] Fatiha Suresi&rsquo;nin ilk ayetlerinden bahsimizin konusu &ldquo;Rabbu&rsquo;l &acirc;lemin&rdquo;, &ldquo;Er rahmanir rahim&rdquo;, &ldquo;Maliki yevmid din&rdquo; ve &ldquo;İyyake na&rsquo;budu&rdquo; ya kadar ayetlerin dikkate alınmasıyla.</p>\r\n\r\n<p>\r\n	[3] &ldquo;İyyake na&rsquo;bud&uuml;&rdquo;n&uuml;n manasını dikkate alarak.</p>\r\n','&nbsp;Ayeti Şerife&rsquo;nin terc&uuml;mesi: &ldquo;(Allahım!) Yalnız sana ibadet ederiz ve yalnız senden yardım dileriz.&rdquo;[i]\r\n\r\n\r\n	Allah&rsquo;a ibadet, insanın kendi varlığının sahibinin Rabbine ait olduğunu g&ouml;stermektir.[ii]&rdquo;İstianet&rdquo; yardım talebinde bulunmaktır[iii] ve &ldquo;a-v-n&rdquo; mutlak yardım anlamındadır.[iv]\r\n\r\n\r\n	Fatiha Suresi&rsquo;nin ilk ayetleri tevhid-i zati ve tevhid-i sıfati&rsquo;den bahsediyor ve &ldquo;İyyake na&rsquo;budu ve iyyake neste&rsquo;in&rdquo; ayeti ise tevhid-i ibadet ve tevhid-i ef&rsquo;al&rsquo;den bahsediyor. Tevhid-i ibadet, Allah&rsquo;ın dışında hi&ccedil; kimseyi ve hi&ccedil; bir şeyi tapınmaya layık bilmemek, yalnızca Allah&rsquo;ın emrine boyun eğmek ve O&rsquo;nun dışında hi&ccedil; kimsenin karşısında kulluk etmeyip sadece O&rsquo;na teslim olmaktır. Tevhid-i ef&rsquo;al, &acirc;lemde ger&ccedil;ek eser sahibinin yalnızca Allah olduğunu bilmektir. Elbette bu, sebeplerin ardı s&uuml;re gitmemek değil, eser sahibi olan her sebebin Allah&rsquo;ın emriyle ger&ccedil;ekleşmesi anlamındadır.[v] Bu tefekk&uuml;r ve b&ouml;yle bir inan&ccedil;, insanı herkesten kopararak yalnızca Allah&rsquo;a bağlı kılar.[vi]\r\n\r\n\r\n	İmam Rıza (a.s) ş&ouml;yle buyurur: &ldquo;İyyake na&rsquo;budu&rdquo;, kulun Allah&rsquo;a doğru rağbetini, yakınlaşmasını ve O&rsquo;na kulluğunu g&ouml;stermesi ve amelini başkasına değil, yalnızca O&rsquo;na has kılmayı ortaya koymasıdır. &ldquo;İyyake neste&rsquo;in&rdquo;, Allah&rsquo;a &ccedil;ok ibadet etmek i&ccedil;in O&rsquo;ndan yardım talep etmek, verilen nimetlerin devamını isteyip O&rsquo;ndan yardım ummaktır&rdquo;.[vii]\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[i] Fatiha Suresi, 5.\r\n\r\n\r\n	[ii] Şu indekslere bakınız:\r\n\r\n\r\n	&nbsp;&ldquo;İbadet y&ouml;ntemleri&rdquo;, Soru 8931 (Site: 9418);\r\n\r\n\r\n	&nbsp;&ldquo;İbadet kendisi i&ccedil;in veya Allah i&ccedil;in?&rdquo;, Soru 378 (Site: 389);\r\n\r\n\r\n	&ldquo;İbadetin dereceleri ve kalp huzuru&rdquo;, Soru 14743 (Site: 14486).\r\n\r\n\r\n	[iii] Bestani, Fuat Efram-Mehyar, Rıza, &ldquo;Ferhengi Ebcedi&rdquo;, baskı, 2, Tahran: İntişarati İslami, y. 1375 ş, &ldquo;istiane&rdquo; kelimesi, s. 60.\r\n\r\n\r\n	[iv] Ferahidi, Halil b. Ahmet, &ldquo;Kitabu&rsquo;l Eyn&rdquo;, baskı, 2, Kum: İntişarati Hicret, y.1410 k, c. 2, s. 253; Cevadi Amuli, Abdullah, &ldquo;Tesnim&rdquo;, Kum: Neşri İsra, c. 1, s. 425.\r\n\r\n\r\n	[v] Şu indekslere bakınız:\r\n\r\n\r\n	&ldquo;Tevhidin Mertebeleri&rdquo;, Soru 1913 (Site: 3445);\r\n\r\n\r\n	&ldquo;Allah ve Sıfati Subuti ve Selbi&rdquo;, Soru 2330 (Site: 2859).\r\n\r\n\r\n	[vi] Mekarim Şirazi, Nasır, &ldquo;Tefsiri Numune&rdquo;, baskı, 1, Tahran: Daru&rsquo;l Kut&uuml;b&uuml;&rsquo;l İslamiye&rdquo;, y. 1374 ş, c. 1, s. 42 ve 43.\r\n\r\n\r\n	[vii] Şeyh Saduk, Muhammed b. Ali, &ldquo;Men la yahzuruhu&rsquo;l fakih&rdquo;, Kum: Defteri İntişarati İslami, y. 1413 k, Muhakkik ve musahhih: Ğaffari, Ali Ekber, c. 1, s. 310.','&nbsp;1. Yalnızca Allah ibadete layıktır ve yardım istemeye layık olan yeg&acirc;ne hakikat Allah-u Te&acirc;l&acirc;&rsquo;dır.\r\n\r\n\r\n	2. İnsanın itikadını oluşturan Fatiha Suresi&rsquo;nin &ouml;nceki ayetlerini dikkate alarak, insanın amelinin yani tapınmanın a&ccedil;ıklandığı bu ayette, iki noktaya ulaşılabilir: Bir. İnsanın d&uuml;ş&uuml;nceleri, onun amel ve davranışlarının temelini oluşturur.[1] İki. Allah&rsquo;ın varlık &uuml;zerindeki Rabliği, Rahmanlığı ve Rahim olması; kıyamet g&uuml;n&uuml;n&uuml;n sahibi olması, O&rsquo;nun ibadete layık oluşunun delilidir.[2]\r\n\r\n\r\n	3. Allah&rsquo;ın huzurunda insanın kendini g&ouml;rmemesi, Allah&rsquo;a ibadet etmenin adabındandır. &ldquo;Men&rdquo;in yerine &ldquo;ma&rdquo;nın kullanılması, bazen azemetin bazen de benlik ve bencillikten ka&ccedil;ınılmasının g&ouml;stergesidir. Kelami karineler muradın belirleyicisidir ve burada, kulluk m&uuml;nasebetince benlik ve bencillikten ka&ccedil;ınmak kastedilmiştir. Bunun i&ccedil;in &ldquo;na&rsquo;bud&uuml;&rdquo; deki zamir, &ccedil;oğul (m&uuml;tekellimi ma&rsquo;al ğayr) gelmiştir.\r\n\r\n\r\n	4. İnsan Allah&rsquo;a kullukta ve kulluğunu yalnızca ona has kılmada Allah&rsquo;ın yardımına muhta&ccedil;tır. Fatiha Suresi&rsquo;ndeki &ldquo;Neste&rsquo;in&rdquo; kelimesinden vazifelerin tamamıyla alakalı olduğu ve bu vazifelerin tamamının da &ldquo;iyyake na&rsquo;bud&uuml;&rdquo; kelimesinden anlaşıldığı gibi tevhid-i ef&rsquo;aliyi zorunlu kıldığı anlaşılmaktadır.\r\n\r\n\r\n	5. İnsan Allah&rsquo;a ibadet etmede &ouml;zg&uuml;r olmasının yanı sıra, O&rsquo;nun yardımı olmaksızın ibadetleri yerine getirme g&uuml;c&uuml; yoktur[3] ve insan kendi işlerinin tamamında Allah&rsquo;ın yardımına muhta&ccedil;tır.\r\n\r\n\r\n	Bu sorunun ayrıntılı cevabı yoktur.\r\n\r\n\r\n	&nbsp;----------\r\n\r\n\r\n	[1] Gramerce fiilin mef&rsquo;ulu olan &ldquo;iyyake&rdquo;nin &ldquo;na&rsquo;bud&uuml;&rdquo; ve &ldquo;neste&rsquo;in&rdquo; fiillerinden &ouml;nce gelmesi, hasr ve sınırlamayı g&ouml;sterir.\r\n\r\n\r\n	[2] Fatiha Suresi&rsquo;nin ilk ayetlerinden bahsimizin konusu &ldquo;Rabbu&rsquo;l &acirc;lemin&rdquo;, &ldquo;Er rahmanir rahim&rdquo;, &ldquo;Maliki yevmid din&rdquo; ve &ldquo;İyyake na&rsquo;budu&rdquo; ya kadar ayetlerin dikkate alınmasıyla.\r\n\r\n\r\n	[3] &ldquo;İyyake na&rsquo;bud&uuml;&rdquo;n&uuml;n manasını dikkate alarak.'),(352,'tr348','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bir &ccedil;eşit i&ccedil;g&uuml;d&uuml; ve hisselerin g&ouml;stergesi olan ağlama ve g&uuml;lme, insanoğlunun normalliği ve mizacının &ouml;l&ccedil;&uuml;l&uuml; olduğunun alametleridir ve ferdin bu konuda yeterli &ouml;l&ccedil;&uuml; ve kapasiteye ulaşarak g&uuml;lme ve sevin&ccedil;li olmanın &ccedil;irkin bir ahlak değil, &ouml;v&uuml;lm&uuml;ş bir ahlak olması i&ccedil;in kendini, g&uuml;lme ve sevincini a&ccedil;ığa vurma adabına aşina kılması gerekir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		G&uuml;lme ve sevin&ccedil;li olmada niyeti dikkate almak, Allah&rsquo;ı hatırlayıp O&rsquo;nu zikretmek ve &ccedil;ok g&uuml;lmenin afetlerini d&uuml;ş&uuml;nmek gibi &ccedil;&ouml;z&uuml;m yolları, her zaman &ndash;&ouml;zellikle tertemiz İmamların (a.s) şahadet ve yas g&uuml;nlerinde &ndash; aynı şekilde bazı yer ve toplumsal konumlarda &ccedil;ok g&uuml;lmenin &ouml;n&uuml;n&uuml;n alınmasında &ouml;nemli rol oynayıp neticeye ulaştırabilir.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;İnsanın &ccedil;eşitli boyutları vardır ve bunlardan bir tanesi i&ccedil;g&uuml;d&uuml; boyutudur. İnsanın b&ouml;yle bir &ouml;zelliği taşıması, onun bazı konularda sevin&ccedil;li ve bazı konularda da h&uuml;z&uuml;nl&uuml; olmasına sebep olur. Bunun i&ccedil;in ferdin bu konuda yeterli &ouml;l&ccedil;&uuml; ve kapasiteye ulaşarak g&uuml;lme ve sevin&ccedil;li olmanın &ccedil;irkin bir ahlak değil, &ouml;v&uuml;lm&uuml;ş bir ahlak olması i&ccedil;in kendini g&uuml;lme ve sevincini a&ccedil;ığa vurma adabına aşina kılması gerekir.</p>\r\n\r\n<p>\r\n	Neşeli ve g&ouml;n&uuml;l genişliğinin olumlu, faydalı, harekete ge&ccedil;irici, dinamik ve ferdi ve toplumsal ahlaki boyutlarının olması ve toplumsal ruhiyenin tek&acirc;m&uuml;l&uuml;nde rol oynamasının yanında, &ccedil;eşitli koşullarda ve ferdi, toplumsal, itikadi ve ahlaki muhtelif etkilerde bazı mutluluklar mel&acirc;met ve serzenişe sebep olur.</p>\r\n\r\n<p>\r\n	Bu yazımızda her zaman &ndash; &ouml;zellikle tertemiz İmamların (a.s) şahadet ve yas g&uuml;nlerinde &ndash; &ccedil;ok g&uuml;lmenin &ouml;n&uuml;n&uuml; alabilecek; aynı şekilde bazı yer ve toplumsal konumlarda &ouml;nemli rol oynayıp neticeye ulaştıracak bir takım &ccedil;&ouml;z&uuml;m yollarına işaret edeceğiz:</p>\r\n\r\n<p>\r\n	Bir. G&uuml;lme ve mutluluğun hedef ve niyetine tevecc&uuml;h etmek: Ger&ccedil;ek bir m&uuml;minin fikir ve davranışlarının, Allah&rsquo;ın rızası ve O&rsquo;na yakınlaşma doğrultusunda olması gerekir. Bu bakış a&ccedil;ısıyla m&uuml;minin sevincinin, Allah-u Te&acirc;l&acirc;&rsquo;nın rızası doğrultusunda mı yoksa başka bir şey i&ccedil;in mi olduğuna dikkat etmesi gerekir. Bu surette g&uuml;lme ve mutluluk, m&uuml;nasip konumunu ve sınırını bulur ve Allah-u Te&acirc;l&acirc;&rsquo;ya yakınlaşma vesilesi olur. Dolayısıyla Muharrem ve Sefer aylarında ve İmamların (a.s) şahadet g&uuml;nlerinde, insanın kendisini gam ve matem sahibi bilmesi ve yas ve matemi olumsuz kılacak her şeyden ka&ccedil;ınması, b&ouml;yle bir niyet ve hedefin ger&ccedil;ekleşmesine yardımcı olacaktır.</p>\r\n\r\n<p>\r\n	İki. Allah&rsquo;ı hatırlamak ve O&rsquo;nu zikretmek: Kur&rsquo;an&rsquo;ı Kerim, Allah-u Te&acirc;l&acirc;&rsquo;nın &ccedil;ok&ccedil;a zikredilip y&acirc;d edilmesini emretmiştir.[1]Bu sebeple ilahi insanlar Allah&rsquo;ın zikriyle meşgul olurlar ve hi&ccedil;bir iş onları, Allah&rsquo;ın zikrinden ve O&rsquo;na ibadet etmekten alıkoymaz.[2] Bazen g&uuml;lme ve eğlenme, insan kalbinin gaflete d&uuml;ş&uuml;p kararmasına sebep olur ve bu gaflet, başkalarıyla alay etme gibi g&uuml;nahlara bulaşma vesilesi olur. Bu sebeple gafleti ortadan kaldıran Allah&rsquo;ın zikri ve y&acirc;dı, kalbin katılaşmasına sebep olan g&uuml;lmeyi kontrol edecektir. İmam Sadık (a.s) Allah&rsquo;ın zikredilip y&acirc;d edilmesi konusunda ş&ouml;yle buyurur: &ldquo;Hakikaten (yalnızca dille değil) Allah&rsquo;ı hatırlayan kimse O&rsquo;na itaat etmiştir ve Allah&rsquo;ı y&acirc;d etmeyen, gafil olmuş ve g&uuml;nah işlemiştir. Allah&rsquo;a itaat etmek, hidayetin g&uuml;nah işlemek ise yolunu şaşırmamın alametidir ve hidayetin ve yolunu şaşırmanın aslı, Allah&rsquo;ı hatırlamak veya O&rsquo;ndan gafil olmaktır.[3]</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil;. &Ccedil;ok g&uuml;lmenin eserleri &uuml;zerinde d&uuml;ş&uuml;nme: &Ccedil;ok ve &ouml;l&ccedil;&uuml;s&uuml;z g&uuml;lme &ndash; hadis ve fıkıh ıstılahında &ldquo;kahkaha&rdquo; olarak isimlendirilir &ndash; gafletten kaynaklanır. Vakarlı insanlara hi&ccedil;te uygun olmayan kahkahayı İslam yermiştir ve ferdi ve i&ccedil;timai eser ve afetlerinin getirisini d&uuml;ş&uuml;nmenin, insan &uuml;zerinde bu yerilmiş ve beğenilmeyen davranışın kontrol edilip uzak durulmasında &ouml;nemli rol&uuml; vardır. Burada rivayetlere dayanarak bu eserlerin &ouml;rnekleri zikredilecektir:</p>\r\n\r\n<p>\r\n	1. Peygamber Ekrem (s.a.a) ş&ouml;yle buyurur: &ldquo;Kalbi &ouml;ld&uuml;ren ve y&uuml;z&uuml;n nurunu ve aydınlığını g&ouml;t&uuml;ren g&uuml;lmekten &ccedil;ok sakınınız.&rdquo;[4]</p>\r\n\r\n<p>\r\n	2. İmam Ali (a.s) ş&ouml;yle buyurur: &ldquo;&Ccedil;ok g&uuml;lme birlikteliği (dostlarla oturup kalmayı) uzaklaştırır (nefrete sebep olur) ve lideri, &ccedil;irkin ve r&uuml;sva eder.&rdquo;[5]</p>\r\n\r\n<p>\r\n	3. İmam Sadık (a.s) ş&ouml;yle buyurur: &ldquo;Kahkaha, şeytanın işlerindendir.&rdquo;[6]</p>\r\n\r\n<p>\r\n	O halde g&uuml;lmenin adabı ve &ccedil;ok g&uuml;lmenin yerilmesi hakkındaki ayet ve rivayetleri dikkate alarak ve aynı şekilde sağlam irade, kararlılık, uzun gayret ve &ccedil;aba ve temrinle her zaman &ouml;zellikle şahadet ve musibet g&uuml;nlerinde insan, &ccedil;ok g&uuml;lme ve kahkahayı azaltabilir ve zamanla bu k&ouml;t&uuml; ahlakı kendinden uzaklaştırabilir.</p>\r\n\r\n<p>\r\n	Daha fazla bilgilenmek i&ccedil;in g&uuml;lmek ve eğlenmekle alakalı bazı konularda aşağıdaki indeksleri m&uuml;talaa ediniz:</p>\r\n\r\n<p>\r\n	&ldquo;İslam&rsquo;da sevin&ccedil;li olmak ve eğlenmek&rdquo;, Soru 13334 (Site: 12917).</p>\r\n\r\n<p>\r\n	&ldquo;H&uuml;zn&uuml;n yaygınlaştırılması&rdquo;, Soru 2830 (Site: 3062).</p>\r\n\r\n<p>\r\n	&ldquo;Maskara etmek ve karikat&uuml;r&rdquo;, Soru 15997 (Site: 15722).</p>\r\n\r\n<p>\r\n	&ldquo;İslam, rahatlamak ve şaka&rdquo;, Soru 9026 (Site: tr9023).</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] &ldquo;Ey iman edenler! Allah&rsquo;ı &ccedil;ok&ccedil;a zikredin.&rdquo; Ahzab, 41.</p>\r\n\r\n<p>\r\n	[2] &ldquo;Allah&rsquo;ın y&uuml;celtilmesine ve i&ccedil;lerinde adının anılmasına izin verdiği evlerde hi&ccedil;bir ticaretin ve hi&ccedil;bir alışverişin kendilerini, Allah&rsquo;ı anmaktan, namazı kılmaktan, zek&acirc;tı vermekten alıkoymadığı bir takımadamlar buralarda sabah akşam O&rsquo;nu tesbih ederler.&rdquo;Nur, 37.</p>\r\n\r\n<p>\r\n	[3] Meclisi, Muhammed Bakır, &ldquo;Biharu&rsquo;l Envar&rdquo;, baskı, 2, Beyrut: Daru İhyai&rsquo;t turasi&rsquo;l Arab&icirc;, y. 1403 k, c. 90, s. 158.</p>\r\n\r\n<p>\r\n	[4] Şeyh Saduk, Muhammed b. Ali, &ldquo;El-hisal&rdquo;, baskı, 2, Kum: Camieyi M&uuml;derrisin, Muhakkik ve musahhih: Ğaffari Ali Ekber, 1362 ş, c. 2, s. 526.</p>\r\n\r\n<p>\r\n	[5] Temimi &Acirc;medi, Abd&uuml;lvahit b. Muhammed, &ldquo;Tasnifu Ğureri&rsquo;l hikem ve Dureru&rsquo;l kelim&rdquo;, baskı, 1, Kum: Defteri Tebliğat, Muhakkik ve musahhih: Dirayeti Mustafa, y. 1366 ş, s. 222, hadis no: 4468.</p>\r\n\r\n<p>\r\n	[6] Kuleyni, Muhammed b. Yakup b. İshak, &ldquo;El-k&acirc;fi&rdquo;, Kum: Daru&rsquo;l hadis, y. 1429 k, c. 4, s. 749.</p>\r\n','Bir &ccedil;eşit i&ccedil;g&uuml;d&uuml; ve hisselerin g&ouml;stergesi olan ağlama ve g&uuml;lme, insanoğlunun normalliği ve mizacının &ouml;l&ccedil;&uuml;l&uuml; olduğunun alametleridir ve ferdin bu konuda yeterli &ouml;l&ccedil;&uuml; ve kapasiteye ulaşarak g&uuml;lme ve sevin&ccedil;li olmanın &ccedil;irkin bir ahlak değil, &ouml;v&uuml;lm&uuml;ş bir ahlak olması i&ccedil;in kendini, g&uuml;lme ve sevincini a&ccedil;ığa vurma adabına aşina kılması gerekir.\r\n\r\n	\r\n		G&uuml;lme ve sevin&ccedil;li olmada niyeti dikkate almak, Allah&rsquo;ı hatırlayıp O&rsquo;nu zikretmek ve &ccedil;ok g&uuml;lmenin afetlerini d&uuml;ş&uuml;nmek gibi &ccedil;&ouml;z&uuml;m yolları, her zaman &ndash;&ouml;zellikle tertemiz İmamların (a.s) şahadet ve yas g&uuml;nlerinde &ndash; aynı şekilde bazı yer ve toplumsal konumlarda &ccedil;ok g&uuml;lmenin &ouml;n&uuml;n&uuml;n alınmasında &ouml;nemli rol oynayıp neticeye ulaştırabilir.','&nbsp;İnsanın &ccedil;eşitli boyutları vardır ve bunlardan bir tanesi i&ccedil;g&uuml;d&uuml; boyutudur. İnsanın b&ouml;yle bir &ouml;zelliği taşıması, onun bazı konularda sevin&ccedil;li ve bazı konularda da h&uuml;z&uuml;nl&uuml; olmasına sebep olur. Bunun i&ccedil;in ferdin bu konuda yeterli &ouml;l&ccedil;&uuml; ve kapasiteye ulaşarak g&uuml;lme ve sevin&ccedil;li olmanın &ccedil;irkin bir ahlak değil, &ouml;v&uuml;lm&uuml;ş bir ahlak olması i&ccedil;in kendini g&uuml;lme ve sevincini a&ccedil;ığa vurma adabına aşina kılması gerekir.\r\n\r\n\r\n	Neşeli ve g&ouml;n&uuml;l genişliğinin olumlu, faydalı, harekete ge&ccedil;irici, dinamik ve ferdi ve toplumsal ahlaki boyutlarının olması ve toplumsal ruhiyenin tek&acirc;m&uuml;l&uuml;nde rol oynamasının yanında, &ccedil;eşitli koşullarda ve ferdi, toplumsal, itikadi ve ahlaki muhtelif etkilerde bazı mutluluklar mel&acirc;met ve serzenişe sebep olur.\r\n\r\n\r\n	Bu yazımızda her zaman &ndash; &ouml;zellikle tertemiz İmamların (a.s) şahadet ve yas g&uuml;nlerinde &ndash; &ccedil;ok g&uuml;lmenin &ouml;n&uuml;n&uuml; alabilecek; aynı şekilde bazı yer ve toplumsal konumlarda &ouml;nemli rol oynayıp neticeye ulaştıracak bir takım &ccedil;&ouml;z&uuml;m yollarına işaret edeceğiz:\r\n\r\n\r\n	Bir. G&uuml;lme ve mutluluğun hedef ve niyetine tevecc&uuml;h etmek: Ger&ccedil;ek bir m&uuml;minin fikir ve davranışlarının, Allah&rsquo;ın rızası ve O&rsquo;na yakınlaşma doğrultusunda olması gerekir. Bu bakış a&ccedil;ısıyla m&uuml;minin sevincinin, Allah-u Te&acirc;l&acirc;&rsquo;nın rızası doğrultusunda mı yoksa başka bir şey i&ccedil;in mi olduğuna dikkat etmesi gerekir. Bu surette g&uuml;lme ve mutluluk, m&uuml;nasip konumunu ve sınırını bulur ve Allah-u Te&acirc;l&acirc;&rsquo;ya yakınlaşma vesilesi olur. Dolayısıyla Muharrem ve Sefer aylarında ve İmamların (a.s) şahadet g&uuml;nlerinde, insanın kendisini gam ve matem sahibi bilmesi ve yas ve matemi olumsuz kılacak her şeyden ka&ccedil;ınması, b&ouml;yle bir niyet ve hedefin ger&ccedil;ekleşmesine yardımcı olacaktır.\r\n\r\n\r\n	İki. Allah&rsquo;ı hatırlamak ve O&rsquo;nu zikretmek: Kur&rsquo;an&rsquo;ı Kerim, Allah-u Te&acirc;l&acirc;&rsquo;nın &ccedil;ok&ccedil;a zikredilip y&acirc;d edilmesini emretmiştir.[1]Bu sebeple ilahi insanlar Allah&rsquo;ın zikriyle meşgul olurlar ve hi&ccedil;bir iş onları, Allah&rsquo;ın zikrinden ve O&rsquo;na ibadet etmekten alıkoymaz.[2] Bazen g&uuml;lme ve eğlenme, insan kalbinin gaflete d&uuml;ş&uuml;p kararmasına sebep olur ve bu gaflet, başkalarıyla alay etme gibi g&uuml;nahlara bulaşma vesilesi olur. Bu sebeple gafleti ortadan kaldıran Allah&rsquo;ın zikri ve y&acirc;dı, kalbin katılaşmasına sebep olan g&uuml;lmeyi kontrol edecektir. İmam Sadık (a.s) Allah&rsquo;ın zikredilip y&acirc;d edilmesi konusunda ş&ouml;yle buyurur: &ldquo;Hakikaten (yalnızca dille değil) Allah&rsquo;ı hatırlayan kimse O&rsquo;na itaat etmiştir ve Allah&rsquo;ı y&acirc;d etmeyen, gafil olmuş ve g&uuml;nah işlemiştir. Allah&rsquo;a itaat etmek, hidayetin g&uuml;nah işlemek ise yolunu şaşırmamın alametidir ve hidayetin ve yolunu şaşırmanın aslı, Allah&rsquo;ı hatırlamak veya O&rsquo;ndan gafil olmaktır.[3]\r\n\r\n\r\n	&Uuml;&ccedil;. &Ccedil;ok g&uuml;lmenin eserleri &uuml;zerinde d&uuml;ş&uuml;nme: &Ccedil;ok ve &ouml;l&ccedil;&uuml;s&uuml;z g&uuml;lme &ndash; hadis ve fıkıh ıstılahında &ldquo;kahkaha&rdquo; olarak isimlendirilir &ndash; gafletten kaynaklanır. Vakarlı insanlara hi&ccedil;te uygun olmayan kahkahayı İslam yermiştir ve ferdi ve i&ccedil;timai eser ve afetlerinin getirisini d&uuml;ş&uuml;nmenin, insan &uuml;zerinde bu yerilmiş ve beğenilmeyen davranışın kontrol edilip uzak durulmasında &ouml;nemli rol&uuml; vardır. Burada rivayetlere dayanarak bu eserlerin &ouml;rnekleri zikredilecektir:\r\n\r\n\r\n	1. Peygamber Ekrem (s.a.a) ş&ouml;yle buyurur: &ldquo;Kalbi &ouml;ld&uuml;ren ve y&uuml;z&uuml;n nurunu ve aydınlığını g&ouml;t&uuml;ren g&uuml;lmekten &ccedil;ok sakınınız.&rdquo;[4]\r\n\r\n\r\n	2. İmam Ali (a.s) ş&ouml;yle buyurur: &ldquo;&Ccedil;ok g&uuml;lme birlikteliği (dostlarla oturup kalmayı) uzaklaştırır (nefrete sebep olur) ve lideri, &ccedil;irkin ve r&uuml;sva eder.&rdquo;[5]\r\n\r\n\r\n	3. İmam Sadık (a.s) ş&ouml;yle buyurur: &ldquo;Kahkaha, şeytanın işlerindendir.&rdquo;[6]\r\n\r\n\r\n	O halde g&uuml;lmenin adabı ve &ccedil;ok g&uuml;lmenin yerilmesi hakkındaki ayet ve rivayetleri dikkate alarak ve aynı şekilde sağlam irade, kararlılık, uzun gayret ve &ccedil;aba ve temrinle her zaman &ouml;zellikle şahadet ve musibet g&uuml;nlerinde insan, &ccedil;ok g&uuml;lme ve kahkahayı azaltabilir ve zamanla bu k&ouml;t&uuml; ahlakı kendinden uzaklaştırabilir.\r\n\r\n\r\n	Daha fazla bilgilenmek i&ccedil;in g&uuml;lmek ve eğlenmekle alakalı bazı konularda aşağıdaki indeksleri m&uuml;talaa ediniz:\r\n\r\n\r\n	&ldquo;İslam&rsquo;da sevin&ccedil;li olmak ve eğlenmek&rdquo;, Soru 13334 (Site: 12917).\r\n\r\n\r\n	&ldquo;H&uuml;zn&uuml;n yaygınlaştırılması&rdquo;, Soru 2830 (Site: 3062).\r\n\r\n\r\n	&ldquo;Maskara etmek ve karikat&uuml;r&rdquo;, Soru 15997 (Site: 15722).\r\n\r\n\r\n	&ldquo;İslam, rahatlamak ve şaka&rdquo;, Soru 9026 (Site: tr9023).\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] &ldquo;Ey iman edenler! Allah&rsquo;ı &ccedil;ok&ccedil;a zikredin.&rdquo; Ahzab, 41.\r\n\r\n\r\n	[2] &ldquo;Allah&rsquo;ın y&uuml;celtilmesine ve i&ccedil;lerinde adının anılmasına izin verdiği evlerde hi&ccedil;bir ticaretin ve hi&ccedil;bir alışverişin kendilerini, Allah&rsquo;ı anmaktan, namazı kılmaktan, zek&acirc;tı vermekten alıkoymadığı bir takımadamlar buralarda sabah akşam O&rsquo;nu tesbih ederler.&rdquo;Nur, 37.\r\n\r\n\r\n	[3] Meclisi, Muhammed Bakır, &ldquo;Biharu&rsquo;l Envar&rdquo;, baskı, 2, Beyrut: Daru İhyai&rsquo;t turasi&rsquo;l Arab&icirc;, y. 1403 k, c. 90, s. 158.\r\n\r\n\r\n	[4] Şeyh Saduk, Muhammed b. Ali, &ldquo;El-hisal&rdquo;, baskı, 2, Kum: Camieyi M&uuml;derrisin, Muhakkik ve musahhih: Ğaffari Ali Ekber, 1362 ş, c. 2, s. 526.\r\n\r\n\r\n	[5] Temimi &Acirc;medi, Abd&uuml;lvahit b. Muhammed, &ldquo;Tasnifu Ğureri&rsquo;l hikem ve Dureru&rsquo;l kelim&rdquo;, baskı, 1, Kum: Defteri Tebliğat, Muhakkik ve musahhih: Dirayeti Mustafa, y. 1366 ş, s. 222, hadis no: 4468.\r\n\r\n\r\n	[6] Kuleyni, Muhammed b. Yakup b. İshak, &ldquo;El-k&acirc;fi&rdquo;, Kum: Daru&rsquo;l hadis, y. 1429 k, c. 4, s. 749.'),(353,'tr347','<p>\r\n	&nbsp;1. Allah-u Te&acirc;l&acirc;&rsquo;nın g&ouml;ky&uuml;z&uuml;, yery&uuml;z&uuml;, dağlar, denizler, ormanlar, &ccedil;&ouml;ller ve&hellip; kapsamak &uuml;zere yarattığı her şey fayda ve maslahat &uuml;zerinedir. Bunların yaratılışı hak iledir ve bunların hi&ccedil;birisine batıl yol bulunamaz.[1] Ne var ki beşer, bu maslahatları derk etmekten acizdir. Ormanlar ve denizler, insan i&ccedil;in hissedilip g&ouml;r&uuml;lebilecek fayda i&ccedil;eriyorsa, &ccedil;&ouml;l ve sahralar da b&ouml;yle olabilir.</p>\r\n\r\n<p>\r\n	2. Yerk&uuml;resi, kendi yaşamı boyunca tekbir şekle sahip değildi aksine, &ccedil;eşitli iklim evrelerini geride bıraktı. Yerk&uuml;resi daha ziyade okyanus ve denizlerin altındaydı ve zamanla kuruluğa d&ouml;n&uuml;şt&uuml;.</p>\r\n\r\n<p>\r\n	3. Beşer eliyle yok olmaya y&uuml;z tutan ormanlar ve yemyeşil tabiat, g&uuml;n&uuml;m&uuml;zde kupkuru &ccedil;&ouml;llere d&ouml;n&uuml;şm&uuml;şt&uuml;r. Aynı şekilde &ouml;zverili ve &ccedil;alışkan fertlerin gayretleriyle kuru &ccedil;&ouml;ller, yemyeşil mezralara ve &uuml;r&uuml;n dolu bağlara d&ouml;n&uuml;şt&uuml;r&uuml;lm&uuml;şt&uuml;r.</p>\r\n\r\n<p>\r\n	4. İlim ve teknolojinin ilerlediği g&uuml;n&uuml;m&uuml;zde &ccedil;&ouml;l ve sahralardan istifade edilebilinir. Doğru bir projeyle buralardan yararlanılması durumunda, b&ouml;lge iktisadı ve &uuml;lke tamamında da hem iş alanlarının oluşturulmasında ve hem halkın yaşam standardının y&uuml;kseltilmesinde kayda değer etkiye sahip olacaktır. Aynı şekilde doğru bir programlamayla sanayi şehirleri zincirleme olarak &ccedil;&ouml;ller etrafında kurulacak ve ge&ccedil;mişteki &ccedil;ift&ccedil;ilik medeniyeti, gelişmiş sanayicilik medeniyetine d&ouml;n&uuml;şecektir. Bunar bir yana, &ccedil;&ouml;l ve sahralar d&uuml;nyanın her yerinde ve &ouml;zellikle İran&rsquo;da &ndash; m&uuml;sait olmayan doğal getiriler unvanında &ndash; cezp edici &ouml;nemli turistik mek&acirc;nlardan sayılmaktadır.[2]</p>\r\n\r\n<p>\r\n	5. İnsanın yaratılışında farklılıkların olduğu[3] ve Allah-u Te&acirc;l&acirc;&rsquo;nın, insanın &ccedil;eşitli yaratılışından bir hedefi g&ouml;zettiği gibi, yerk&uuml;resinin yaratılış &ccedil;eşitliliğinden de bir hedefi g&ouml;zetmektedir.</p>\r\n\r\n<p>\r\n	Konuyla alakalı indeksler:</p>\r\n\r\n<p>\r\n	&ldquo;İnsanlardaki farklılıkların felsefesi&rdquo;, Soru 7254 (Site: tr7393).</p>\r\n\r\n<p>\r\n	&ldquo;Varlıkların yaratılmasındaki farklılığın temeli&rdquo;, Soru 15347 (Site: tr15064).</p>\r\n\r\n<p>\r\n	&ldquo;İnsanların farkları&rdquo;, Soru 17695 (Site: 17343).</p>\r\n\r\n<p>\r\n	Bu sorunun ayrıntılı cevabı yoktur.</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	----------------<br />\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	[1] &ldquo;Biz yeri, g&ouml;ğ&uuml; ve arasındakileri oyun olsun diye yaratmadık&rdquo;. Enbiya, 16.</p>\r\n\r\n<p>\r\n	[2] Bakınız: Kerdivani, Perviz, &ldquo;Cazibehayi gerdeşgeriyi biyabanha ve kevirhayi İran&rdquo;, Sayti Rasihun.</p>\r\n\r\n<p>\r\n	[3] &ldquo;G&ouml;klerin ve yerin yaratılışında, gece ile g&uuml;nd&uuml;z&uuml;n birbiri ardınca gelip gidişinde selim akıl sahipleri i&ccedil;in elbette ibretler vardı&rdquo;.&nbsp; Ali İmran, 190.</p>\r\n','','&nbsp;1. Allah-u Te&acirc;l&acirc;&rsquo;nın g&ouml;ky&uuml;z&uuml;, yery&uuml;z&uuml;, dağlar, denizler, ormanlar, &ccedil;&ouml;ller ve&hellip; kapsamak &uuml;zere yarattığı her şey fayda ve maslahat &uuml;zerinedir. Bunların yaratılışı hak iledir ve bunların hi&ccedil;birisine batıl yol bulunamaz.[1] Ne var ki beşer, bu maslahatları derk etmekten acizdir. Ormanlar ve denizler, insan i&ccedil;in hissedilip g&ouml;r&uuml;lebilecek fayda i&ccedil;eriyorsa, &ccedil;&ouml;l ve sahralar da b&ouml;yle olabilir.\r\n\r\n\r\n	2. Yerk&uuml;resi, kendi yaşamı boyunca tekbir şekle sahip değildi aksine, &ccedil;eşitli iklim evrelerini geride bıraktı. Yerk&uuml;resi daha ziyade okyanus ve denizlerin altındaydı ve zamanla kuruluğa d&ouml;n&uuml;şt&uuml;.\r\n\r\n\r\n	3. Beşer eliyle yok olmaya y&uuml;z tutan ormanlar ve yemyeşil tabiat, g&uuml;n&uuml;m&uuml;zde kupkuru &ccedil;&ouml;llere d&ouml;n&uuml;şm&uuml;şt&uuml;r. Aynı şekilde &ouml;zverili ve &ccedil;alışkan fertlerin gayretleriyle kuru &ccedil;&ouml;ller, yemyeşil mezralara ve &uuml;r&uuml;n dolu bağlara d&ouml;n&uuml;şt&uuml;r&uuml;lm&uuml;şt&uuml;r.\r\n\r\n\r\n	4. İlim ve teknolojinin ilerlediği g&uuml;n&uuml;m&uuml;zde &ccedil;&ouml;l ve sahralardan istifade edilebilinir. Doğru bir projeyle buralardan yararlanılması durumunda, b&ouml;lge iktisadı ve &uuml;lke tamamında da hem iş alanlarının oluşturulmasında ve hem halkın yaşam standardının y&uuml;kseltilmesinde kayda değer etkiye sahip olacaktır. Aynı şekilde doğru bir programlamayla sanayi şehirleri zincirleme olarak &ccedil;&ouml;ller etrafında kurulacak ve ge&ccedil;mişteki &ccedil;ift&ccedil;ilik medeniyeti, gelişmiş sanayicilik medeniyetine d&ouml;n&uuml;şecektir. Bunar bir yana, &ccedil;&ouml;l ve sahralar d&uuml;nyanın her yerinde ve &ouml;zellikle İran&rsquo;da &ndash; m&uuml;sait olmayan doğal getiriler unvanında &ndash; cezp edici &ouml;nemli turistik mek&acirc;nlardan sayılmaktadır.[2]\r\n\r\n\r\n	5. İnsanın yaratılışında farklılıkların olduğu[3] ve Allah-u Te&acirc;l&acirc;&rsquo;nın, insanın &ccedil;eşitli yaratılışından bir hedefi g&ouml;zettiği gibi, yerk&uuml;resinin yaratılış &ccedil;eşitliliğinden de bir hedefi g&ouml;zetmektedir.\r\n\r\n\r\n	Konuyla alakalı indeksler:\r\n\r\n\r\n	&ldquo;İnsanlardaki farklılıkların felsefesi&rdquo;, Soru 7254 (Site: tr7393).\r\n\r\n\r\n	&ldquo;Varlıkların yaratılmasındaki farklılığın temeli&rdquo;, Soru 15347 (Site: tr15064).\r\n\r\n\r\n	&ldquo;İnsanların farkları&rdquo;, Soru 17695 (Site: 17343).\r\n\r\n\r\n	Bu sorunun ayrıntılı cevabı yoktur.\r\n\r\n\r\n	&nbsp;\r\n	----------------\r\n	&nbsp;\r\n\r\n\r\n	[1] &ldquo;Biz yeri, g&ouml;ğ&uuml; ve arasındakileri oyun olsun diye yaratmadık&rdquo;. Enbiya, 16.\r\n\r\n\r\n	[2] Bakınız: Kerdivani, Perviz, &ldquo;Cazibehayi gerdeşgeriyi biyabanha ve kevirhayi İran&rdquo;, Sayti Rasihun.\r\n\r\n\r\n	[3] &ldquo;G&ouml;klerin ve yerin yaratılışında, gece ile g&uuml;nd&uuml;z&uuml;n birbiri ardınca gelip gidişinde selim akıl sahipleri i&ccedil;in elbette ibretler vardı&rdquo;.&nbsp; Ali İmran, 190.',''),(354,'tr346','<p>\r\n	&nbsp;B&uuml;y&uuml;k taklit mercilerinin bu soruya cevapları ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	M&uuml;minin kabrinin a&ccedil;ılması haramdır. Ama aşağıda zikredilen konularda kabrin a&ccedil;ılmasının sakıncası yoktur:</p>\r\n\r\n<p>\r\n	1. Cenaze gasbi yere defnedilmiş olursa ve yerin sahibi, cenazenin orada kalmasına razı olmazsa.</p>\r\n\r\n<p>\r\n	2. Cenazeyle birlikte defnedilen kefen veya başka bir şey gasbi olursa ve bunun sahibi, kefenin kabirde kalmasına razı olmazsa ve aynı şekilde meyyit, kendine has &ouml;zel bir eşya ile defnedilir de cenazenin varisleri, o şeyin kabirde kalmasına razı olmazlarsa.</p>\r\n\r\n<p>\r\n	3.Cenaze gus&uuml;ls&uuml;z ve kefensiz defnedilmişse veya gusl&uuml;n&uuml;n batıl olduğu anlaşılırsa ya da şeriatın emrettiği gibi kefenlenmiş olmazsa veya cenaze kabre kıble istikametinde konulmamışsa.</p>\r\n\r\n<p>\r\n	4. Hakkın ispat edilmesi i&ccedil;in cenazenin bedenini g&ouml;rmek isteseler.</p>\r\n\r\n<p>\r\n	5. Cenaze; k&acirc;firlerin mezarlığı veya pis bir yer veya toprak d&ouml;k&uuml;len yerler gibi cenazeye saygısızlık olacak bir yere defnedilmişse.</p>\r\n\r\n<p>\r\n	6. Kabri a&ccedil;maktan daha &ouml;nemli şer&rsquo;i bir mesele olursa &ouml;rneğin: Defnedilen hamile kadının karnından canlı &ccedil;ocuğu &ccedil;ıkarmak isterlerse.</p>\r\n\r\n<p>\r\n	7. Cenazenin bedeninin par&ccedil;alayıcı bir hayvan tarafından par&ccedil;alanmasından korkulursa veya selin ve d&uuml;şmanın cenazeyi dışarı &ccedil;ıkarmasından korkulursa.</p>\r\n\r\n<p>\r\n	8. Cenazenin kendisiyle defnedilmeyen par&ccedil;ası defnedilmek istenirse, ama bu durumda cenazenin bedeni g&ouml;r&uuml;lmeyecek şekilde o par&ccedil;anın kabre konulması ihtiyatı vaciptir.[1]</p>\r\n\r\n<p>\r\n	9. Cenazeyi m&uuml;barek ziyaret yerlerinden birisine nakletmek isterlerse ki; bu durumda cenazeye karşı h&uuml;rmetsizlik olmaması şarttır.[2]</p>\r\n\r\n<p>\r\n	Yukarıda zikredilenlere ilaveten, bazen &ouml;zel maslahat gereğince (şehir yapılanması meseleleri gibi) h&acirc;kimin h&uuml;km&uuml;, bu işin yapılmasının caizliğine sebep olur.</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	--------------<br />\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	[1] &ldquo;Tevzihu&rsquo;l mesail (Mahşi- İmam Humeyni)&rdquo;; c. 1, s. 349.</p>\r\n\r\n<p>\r\n	[2] Ayetullah Hui, Ayetullah Tebrizi, Ayetullah Zencani, Ayetullah Fazıl, Ayetullah Sistani, Ayetullah Safi ve Ayetullah Beh&ccedil;et; A. g. e: s. 351.</p>\r\n','','&nbsp;B&uuml;y&uuml;k taklit mercilerinin bu soruya cevapları ş&ouml;yledir:\r\n\r\n\r\n	M&uuml;minin kabrinin a&ccedil;ılması haramdır. Ama aşağıda zikredilen konularda kabrin a&ccedil;ılmasının sakıncası yoktur:\r\n\r\n\r\n	1. Cenaze gasbi yere defnedilmiş olursa ve yerin sahibi, cenazenin orada kalmasına razı olmazsa.\r\n\r\n\r\n	2. Cenazeyle birlikte defnedilen kefen veya başka bir şey gasbi olursa ve bunun sahibi, kefenin kabirde kalmasına razı olmazsa ve aynı şekilde meyyit, kendine has &ouml;zel bir eşya ile defnedilir de cenazenin varisleri, o şeyin kabirde kalmasına razı olmazlarsa.\r\n\r\n\r\n	3.Cenaze gus&uuml;ls&uuml;z ve kefensiz defnedilmişse veya gusl&uuml;n&uuml;n batıl olduğu anlaşılırsa ya da şeriatın emrettiği gibi kefenlenmiş olmazsa veya cenaze kabre kıble istikametinde konulmamışsa.\r\n\r\n\r\n	4. Hakkın ispat edilmesi i&ccedil;in cenazenin bedenini g&ouml;rmek isteseler.\r\n\r\n\r\n	5. Cenaze; k&acirc;firlerin mezarlığı veya pis bir yer veya toprak d&ouml;k&uuml;len yerler gibi cenazeye saygısızlık olacak bir yere defnedilmişse.\r\n\r\n\r\n	6. Kabri a&ccedil;maktan daha &ouml;nemli şer&rsquo;i bir mesele olursa &ouml;rneğin: Defnedilen hamile kadının karnından canlı &ccedil;ocuğu &ccedil;ıkarmak isterlerse.\r\n\r\n\r\n	7. Cenazenin bedeninin par&ccedil;alayıcı bir hayvan tarafından par&ccedil;alanmasından korkulursa veya selin ve d&uuml;şmanın cenazeyi dışarı &ccedil;ıkarmasından korkulursa.\r\n\r\n\r\n	8. Cenazenin kendisiyle defnedilmeyen par&ccedil;ası defnedilmek istenirse, ama bu durumda cenazenin bedeni g&ouml;r&uuml;lmeyecek şekilde o par&ccedil;anın kabre konulması ihtiyatı vaciptir.[1]\r\n\r\n\r\n	9. Cenazeyi m&uuml;barek ziyaret yerlerinden birisine nakletmek isterlerse ki; bu durumda cenazeye karşı h&uuml;rmetsizlik olmaması şarttır.[2]\r\n\r\n\r\n	Yukarıda zikredilenlere ilaveten, bazen &ouml;zel maslahat gereğince (şehir yapılanması meseleleri gibi) h&acirc;kimin h&uuml;km&uuml;, bu işin yapılmasının caizliğine sebep olur.\r\n\r\n\r\n	&nbsp;\r\n	--------------\r\n	&nbsp;\r\n\r\n\r\n	[1] &ldquo;Tevzihu&rsquo;l mesail (Mahşi- İmam Humeyni)&rdquo;; c. 1, s. 349.\r\n\r\n\r\n	[2] Ayetullah Hui, Ayetullah Tebrizi, Ayetullah Zencani, Ayetullah Fazıl, Ayetullah Sistani, Ayetullah Safi ve Ayetullah Beh&ccedil;et; A. g. e: s. 351.',''),(355,'tr345','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Resul-i Ekrem (s.a.a) ve Ehl-i Beyt&rsquo;in (a.s) azametini g&ouml;steren bu rivayet, Şia&rsquo;nın bazı hadis kaynaklarında gelmiştir. Rivayetin ravileri i&ccedil;inde &lsquo;Yahya b.Eksem&rsquo; gibi S&uuml;nni olan kimselerde vardır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Rivayet senet y&ouml;n&uuml;nden sıkıntlı olsa da Resul-i Ekrem (s.a.a) ve Ehl-i Beyt&rsquo;in (a.s) azametleri a&ccedil;ısından ele alındığında genel olarak i&ccedil;eriği kabul edilebilir bir rivayettir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Rivayete g&ouml;re Hz. Nuh&rsquo;un (a.s) gemisinin y&uuml;r&uuml;mesinin, batmaktan ve helaketten kurtulmasının asıl nedeni Ehl-i Beyt İsmet ve Taharet&rsquo;in (a.s) y&uuml;z&uuml; suyu h&uuml;rmetinedir. Dolayısıyla bazı fakihler demişlerdir ki insan arabasının &uuml;zerine Peygamberimizin abasının altındaki beş m&uuml;barek zatın ve diğer Masum İmamların (a.s) isimlerini yazarsa tehlikelerden korunur. &nbsp;&nbsp;&nbsp;</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Resul-i Ekrem (s.a.a) ve Ehl-i Beyt&rsquo;in (a.s) azametini g&ouml;steren bu rivayet, Şia&rsquo;nın bazı hadis kaynaklarında gelmiştir. Rivayetin ravileri i&ccedil;inde &lsquo;Yahya b.Eksem&rsquo; gibi S&uuml;nni olan kimselerde vardır.[1]</p>\r\n\r\n<p>\r\n	Rivayet, bazı ravilerinin zayıflığından dolayı senet y&ouml;n&uuml;nden sıkıntılı olsa da Resul-i Ekrem (s.a.a) ve Ehl-i Beyt&rsquo;in (a.s) azametleri a&ccedil;ısından ele alındığında genel olarak i&ccedil;eriği kabul edilebilir bir rivayettir.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Hadisin Tam Metni</p>\r\n\r\n<p>\r\n	&lsquo;Enes b. Malik, Resul-i Ekrem&rsquo;in ş&ouml;yle buyurduğunu rivayet eder: &lsquo;Allah Teala, Nuh&rsquo;un kavmini helak etmek istediğinde Ona, Tik ağacını ikiye b&ouml;l&uuml;p gemi yapmasını vahyetti. Bu işi yaptıktan sonra onları ne yapacağını bilemedi. Cebrail geldi ve geminin şeklini ona g&ouml;sterdi. Cebrail kendisiyle birlikte i&ccedil;inde 129 bin tane &ccedil;ivi olan bir de sandık getirmişti. Hz. Nuh (a.s) b&uuml;t&uuml;n &ccedil;ivileri tahtalara &ccedil;aktıktan sonra geriye beş tane &ccedil;ivi kaldı. Onlardan birini eline aldığında birden parlamaya ve g&ouml;kteki parlak bir yıldız gibi ışık sa&ccedil;maya başladı. Hz. Nuh (a.s) buna &ccedil;ok şaşırdı. Allah, o &ccedil;iviyi &ccedil;ok fesih bir şekilde konuşturdu; &ccedil;ivi dedi ki: &lsquo;Peygamberlerin en &uuml;st&uuml;n&uuml; Muhammed&rsquo;in (s.a.a) adı benim &uuml;st&uuml;mdedir.&rsquo;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Cebrail, Nuh&rsquo;un yanına geldi. Hz. Nuh ona dedi ki: &lsquo;Bu nasıl bir &ccedil;ividir b&ouml;yle? Şimdiye kadar b&ouml;yle bir şey g&ouml;rmedim!&rsquo; Cebrail dedi ki: &lsquo;O &ccedil;ivi, Allah&rsquo;ın yarattıklarının en &uuml;st&uuml;n&uuml; olan Hz. Muhammed b. Abdullah&rsquo;ın (s.a.a) adınadır. Onu geminin &ouml;n sağ tarafına &ccedil;ak.&rsquo; Sonra ikinci &ccedil;iviyi aldı eline. O da parlayıp ışık sa&ccedil;maya başladı. Nuh, Cebrail&rsquo;den: &lsquo;Bu ne &ccedil;ivisidir?&rsquo; diye sorduğunda dedi ki: &lsquo;Onun kardeşi ve amcasının oğlu Ali b. Ebi Talib&rsquo;in (a.s) adınadır. Onu geminin &ouml;n sol tarafına &ccedil;ak.&rsquo; Sonra &uuml;&ccedil;&uuml;nc&uuml; &ccedil;iviyi aldı eline. O da parlayıp nur vermeye başladı. Cebrail dedi ki: &lsquo;Bu &ccedil;ivi Hz. Fatıma&rsquo;nın adınadır. Onu babasının adına olan &ccedil;ivinin yanına &ccedil;ak.&rsquo; D&ouml;rd&uuml;nc&uuml; &ccedil;iviyi eline aldığında o da parladı ve ışık sa&ccedil;tı. Cebrail dedi ki: &lsquo;Bu &ccedil;ivi İmam Hasan&rsquo;ın adınadır. Onu babasının adına olan &ccedil;ivinin yanına &ccedil;ak.&rsquo; Beşinci &ccedil;iviyi eline aldığında da parladı, ışık sa&ccedil;tı ve ağladı. Nuh: &lsquo;Bu ağlamak nedir?&rsquo; diye sorduğunda Cebrail dedi ki: &lsquo;Bu &ccedil;ivi şahidlerin efendisi H&uuml;seyin b. Ali&rsquo;nin adınadır. Onu kardeşinin adına olan &ccedil;ivinin yanına &ccedil;ak.&rsquo; Sonra Peygamber (s.a.a): &lsquo;Onu, levhalardan yapılmış ve &ccedil;ivilerle kenetlenmiş bir gemide taşıdık.&rsquo;[2] ayetini okudu ve ş&ouml;yle buyurdu: &lsquo;Levhalar, geminin tahtaları, biz ise onun &ccedil;ivileri idik. Biz olmasaydık gemi yolcularını g&ouml;t&uuml;rmeyecekti.&rsquo;[3]</p>\r\n\r\n<p>\r\n	Bu rivayete g&ouml;re Hz. Nuh&rsquo;un (a.s) gemisinin y&uuml;r&uuml;mesi, batmaktan ve helaketten kurtulmasının asıl nedeni m&uuml;barek Ehl-i Beyt İsmet ve Taharet&rsquo;in (a.s) y&uuml;z&uuml; suyu h&uuml;rmetinedir.[4]</p>\r\n\r\n<p>\r\n	Bazı fakihler diyorlar ki, insan arabasının &uuml;zerine Peygamberimizin abasının altındaki beş m&uuml;barek zatın ve diğer Masum İmamların (a.s) isimlerini yazarsa tehlikelerden korunur.[5]&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] -Hoi, Seyyid Ebulkasım, Mu&rsquo;cemu&rsquo;r-Ricali&rsquo;l-Hadis, c.21, s.35, Bi Ta ve Bi Na</p>\r\n\r\n<p>\r\n	[2] -Kamer/13</p>\r\n\r\n<p>\r\n	[3] -Seyyid b. Tavus, el-Eman Min Ahtari&rsquo;l-Esfar ve&rsquo;l-Ezman, s.118-119, Al&rsquo;ul-Beyt, Kum, 1. Baskı, HK.1409; Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.11, s.328, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1404; Abakatu&rsquo;l-Envar Fi-İmameti&rsquo;l-Eimmeti&rsquo;l-Athar, c.23, s.1081.</p>\r\n\r\n<p>\r\n	[4] -Mir Hamid H&uuml;seyin Hindi, Abakatu&rsquo;l-Envar Fi-İmameti&rsquo;l-Eimmeti&rsquo;l-Athar, c.23, s.1080, 1082, 1092 (hadis hakkında daha fazla bilgi i&ccedil;in), Neşr-i Kitaphane-i Umumi-i İmam Emiru&rsquo;l-M&uuml;minin Ali (a.s) İsfahan, 2. Baskı, HŞ.1366.</p>\r\n\r\n<p>\r\n	[5] -H&uuml;seyni, Şirazi Seyyid Muhammed, el-Fıkh, el-Murur, s.326, Bi Ta ve Bi Na.</p>\r\n','Resul-i Ekrem (s.a.a) ve Ehl-i Beyt&rsquo;in (a.s) azametini g&ouml;steren bu rivayet, Şia&rsquo;nın bazı hadis kaynaklarında gelmiştir. Rivayetin ravileri i&ccedil;inde &lsquo;Yahya b.Eksem&rsquo; gibi S&uuml;nni olan kimselerde vardır.\r\n\r\n	\r\n		Rivayet senet y&ouml;n&uuml;nden sıkıntlı olsa da Resul-i Ekrem (s.a.a) ve Ehl-i Beyt&rsquo;in (a.s) azametleri a&ccedil;ısından ele alındığında genel olarak i&ccedil;eriği kabul edilebilir bir rivayettir.\r\n\r\n	\r\n		Rivayete g&ouml;re Hz. Nuh&rsquo;un (a.s) gemisinin y&uuml;r&uuml;mesinin, batmaktan ve helaketten kurtulmasının asıl nedeni Ehl-i Beyt İsmet ve Taharet&rsquo;in (a.s) y&uuml;z&uuml; suyu h&uuml;rmetinedir. Dolayısıyla bazı fakihler demişlerdir ki insan arabasının &uuml;zerine Peygamberimizin abasının altındaki beş m&uuml;barek zatın ve diğer Masum İmamların (a.s) isimlerini yazarsa tehlikelerden korunur. &nbsp;&nbsp;&nbsp;','&nbsp;Resul-i Ekrem (s.a.a) ve Ehl-i Beyt&rsquo;in (a.s) azametini g&ouml;steren bu rivayet, Şia&rsquo;nın bazı hadis kaynaklarında gelmiştir. Rivayetin ravileri i&ccedil;inde &lsquo;Yahya b.Eksem&rsquo; gibi S&uuml;nni olan kimselerde vardır.[1]\r\n\r\n\r\n	Rivayet, bazı ravilerinin zayıflığından dolayı senet y&ouml;n&uuml;nden sıkıntılı olsa da Resul-i Ekrem (s.a.a) ve Ehl-i Beyt&rsquo;in (a.s) azametleri a&ccedil;ısından ele alındığında genel olarak i&ccedil;eriği kabul edilebilir bir rivayettir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Hadisin Tam Metni\r\n\r\n\r\n	&lsquo;Enes b. Malik, Resul-i Ekrem&rsquo;in ş&ouml;yle buyurduğunu rivayet eder: &lsquo;Allah Teala, Nuh&rsquo;un kavmini helak etmek istediğinde Ona, Tik ağacını ikiye b&ouml;l&uuml;p gemi yapmasını vahyetti. Bu işi yaptıktan sonra onları ne yapacağını bilemedi. Cebrail geldi ve geminin şeklini ona g&ouml;sterdi. Cebrail kendisiyle birlikte i&ccedil;inde 129 bin tane &ccedil;ivi olan bir de sandık getirmişti. Hz. Nuh (a.s) b&uuml;t&uuml;n &ccedil;ivileri tahtalara &ccedil;aktıktan sonra geriye beş tane &ccedil;ivi kaldı. Onlardan birini eline aldığında birden parlamaya ve g&ouml;kteki parlak bir yıldız gibi ışık sa&ccedil;maya başladı. Hz. Nuh (a.s) buna &ccedil;ok şaşırdı. Allah, o &ccedil;iviyi &ccedil;ok fesih bir şekilde konuşturdu; &ccedil;ivi dedi ki: &lsquo;Peygamberlerin en &uuml;st&uuml;n&uuml; Muhammed&rsquo;in (s.a.a) adı benim &uuml;st&uuml;mdedir.&rsquo;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	Cebrail, Nuh&rsquo;un yanına geldi. Hz. Nuh ona dedi ki: &lsquo;Bu nasıl bir &ccedil;ividir b&ouml;yle? Şimdiye kadar b&ouml;yle bir şey g&ouml;rmedim!&rsquo; Cebrail dedi ki: &lsquo;O &ccedil;ivi, Allah&rsquo;ın yarattıklarının en &uuml;st&uuml;n&uuml; olan Hz. Muhammed b. Abdullah&rsquo;ın (s.a.a) adınadır. Onu geminin &ouml;n sağ tarafına &ccedil;ak.&rsquo; Sonra ikinci &ccedil;iviyi aldı eline. O da parlayıp ışık sa&ccedil;maya başladı. Nuh, Cebrail&rsquo;den: &lsquo;Bu ne &ccedil;ivisidir?&rsquo; diye sorduğunda dedi ki: &lsquo;Onun kardeşi ve amcasının oğlu Ali b. Ebi Talib&rsquo;in (a.s) adınadır. Onu geminin &ouml;n sol tarafına &ccedil;ak.&rsquo; Sonra &uuml;&ccedil;&uuml;nc&uuml; &ccedil;iviyi aldı eline. O da parlayıp nur vermeye başladı. Cebrail dedi ki: &lsquo;Bu &ccedil;ivi Hz. Fatıma&rsquo;nın adınadır. Onu babasının adına olan &ccedil;ivinin yanına &ccedil;ak.&rsquo; D&ouml;rd&uuml;nc&uuml; &ccedil;iviyi eline aldığında o da parladı ve ışık sa&ccedil;tı. Cebrail dedi ki: &lsquo;Bu &ccedil;ivi İmam Hasan&rsquo;ın adınadır. Onu babasının adına olan &ccedil;ivinin yanına &ccedil;ak.&rsquo; Beşinci &ccedil;iviyi eline aldığında da parladı, ışık sa&ccedil;tı ve ağladı. Nuh: &lsquo;Bu ağlamak nedir?&rsquo; diye sorduğunda Cebrail dedi ki: &lsquo;Bu &ccedil;ivi şahidlerin efendisi H&uuml;seyin b. Ali&rsquo;nin adınadır. Onu kardeşinin adına olan &ccedil;ivinin yanına &ccedil;ak.&rsquo; Sonra Peygamber (s.a.a): &lsquo;Onu, levhalardan yapılmış ve &ccedil;ivilerle kenetlenmiş bir gemide taşıdık.&rsquo;[2] ayetini okudu ve ş&ouml;yle buyurdu: &lsquo;Levhalar, geminin tahtaları, biz ise onun &ccedil;ivileri idik. Biz olmasaydık gemi yolcularını g&ouml;t&uuml;rmeyecekti.&rsquo;[3]\r\n\r\n\r\n	Bu rivayete g&ouml;re Hz. Nuh&rsquo;un (a.s) gemisinin y&uuml;r&uuml;mesi, batmaktan ve helaketten kurtulmasının asıl nedeni m&uuml;barek Ehl-i Beyt İsmet ve Taharet&rsquo;in (a.s) y&uuml;z&uuml; suyu h&uuml;rmetinedir.[4]\r\n\r\n\r\n	Bazı fakihler diyorlar ki, insan arabasının &uuml;zerine Peygamberimizin abasının altındaki beş m&uuml;barek zatın ve diğer Masum İmamların (a.s) isimlerini yazarsa tehlikelerden korunur.[5]&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] -Hoi, Seyyid Ebulkasım, Mu&rsquo;cemu&rsquo;r-Ricali&rsquo;l-Hadis, c.21, s.35, Bi Ta ve Bi Na\r\n\r\n\r\n	[2] -Kamer/13\r\n\r\n\r\n	[3] -Seyyid b. Tavus, el-Eman Min Ahtari&rsquo;l-Esfar ve&rsquo;l-Ezman, s.118-119, Al&rsquo;ul-Beyt, Kum, 1. Baskı, HK.1409; Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.11, s.328, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1404; Abakatu&rsquo;l-Envar Fi-İmameti&rsquo;l-Eimmeti&rsquo;l-Athar, c.23, s.1081.\r\n\r\n\r\n	[4] -Mir Hamid H&uuml;seyin Hindi, Abakatu&rsquo;l-Envar Fi-İmameti&rsquo;l-Eimmeti&rsquo;l-Athar, c.23, s.1080, 1082, 1092 (hadis hakkında daha fazla bilgi i&ccedil;in), Neşr-i Kitaphane-i Umumi-i İmam Emiru&rsquo;l-M&uuml;minin Ali (a.s) İsfahan, 2. Baskı, HŞ.1366.\r\n\r\n\r\n	[5] -H&uuml;seyni, Şirazi Seyyid Muhammed, el-Fıkh, el-Murur, s.326, Bi Ta ve Bi Na.'),(356,'tr363','<p>\r\n	&nbsp;Namazda yolcu bir kimsenin mukim olan (yolcu olmayan) kimseye tabi olması (iktida etmesi) ve tersine mukim olan bir kimsenin yolcu olan bir kimseye tabi olması mekruhtur. Elbette dikkat edilmelidir ki buradaki mekruhtan maksat, mukim olan bir kimsenin mukim olan bir kimseye veya yolcu olan bir kimsenin yolcu olan bir kimseye tabi olup kıldığı namazdan aldığı sevaptan daha az sevap alırlar anlamındadır.[1]</p>\r\n\r\n<p>\r\n	Eğer imam ile memum (imama tabi olan kimse) veya imama tabi olan yolcu bir kimse ile başka bir memun ki memumu imama irtibatlandırmış arasındaki fasıla secde halinde olan bir insanın hacminden (bir zira)&nbsp; fazla değilse sakıncası yoktur.[2]&nbsp;&nbsp; Ama eğer bu fasıla secde halinde olan bir insanın hacminden daha fazla ise konuyla alakalı fakihler arasında g&ouml;r&uuml;ş farklılığı var olmaktadır; bazılarının g&ouml;r&uuml;ş&uuml;ne g&ouml;re fasılanın fazlalığıyla diğerlerinin (fasıla nedeniyle imamdan uzak duşmuş olan kimselerin) namazı (cemaatle irtibatı kesilirek) furadaya d&ouml;n&uuml;ş&uuml;r. Ama &ldquo;Urvetu&rsquo;l Vusga&rdquo; kitabının yazarına g&ouml;re, cemaatin birinci safda yer almış ve namazları bitmiş olan kimseler, namazı biter bitmez fasıla vermek sizin hemen kalkar bir sonraki namazı kılarlarsa diğerlerinin cemaat namazlarına zarar getirmez.[3]</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Bu konu hakkında m&uuml;&ccedil;tehitlerin g&ouml;r&uuml;ş&uuml;n&uuml; &ouml;ğrenmek i&ccedil;in, &ldquo;Tevzih&uuml;&rsquo;l-Mesail(el-Mahşi lil-İmami&rsquo;l-Humeyni)&rdquo;, c. 1, s. 804, mesele 1490.</p>\r\n\r\n<p>\r\n	[2] a.g.e, s: 774, mesele 1417.</p>\r\n\r\n<p>\r\n	[3] El-Yezdi, Seyit Muhammed Kazım, &ldquo;El-Urvetu&rsquo;l Vuska&rdquo; (el-Mahşi), Kum: M&uuml;essesei En-Neşri&rsquo;l - İslami, 1419 h.k, c: 3, s: 148, mesele 15.</p>\r\n','','&nbsp;Namazda yolcu bir kimsenin mukim olan (yolcu olmayan) kimseye tabi olması (iktida etmesi) ve tersine mukim olan bir kimsenin yolcu olan bir kimseye tabi olması mekruhtur. Elbette dikkat edilmelidir ki buradaki mekruhtan maksat, mukim olan bir kimsenin mukim olan bir kimseye veya yolcu olan bir kimsenin yolcu olan bir kimseye tabi olup kıldığı namazdan aldığı sevaptan daha az sevap alırlar anlamındadır.[1]\r\n\r\n\r\n	Eğer imam ile memum (imama tabi olan kimse) veya imama tabi olan yolcu bir kimse ile başka bir memun ki memumu imama irtibatlandırmış arasındaki fasıla secde halinde olan bir insanın hacminden (bir zira)&nbsp; fazla değilse sakıncası yoktur.[2]&nbsp;&nbsp; Ama eğer bu fasıla secde halinde olan bir insanın hacminden daha fazla ise konuyla alakalı fakihler arasında g&ouml;r&uuml;ş farklılığı var olmaktadır; bazılarının g&ouml;r&uuml;ş&uuml;ne g&ouml;re fasılanın fazlalığıyla diğerlerinin (fasıla nedeniyle imamdan uzak duşmuş olan kimselerin) namazı (cemaatle irtibatı kesilirek) furadaya d&ouml;n&uuml;ş&uuml;r. Ama &ldquo;Urvetu&rsquo;l Vusga&rdquo; kitabının yazarına g&ouml;re, cemaatin birinci safda yer almış ve namazları bitmiş olan kimseler, namazı biter bitmez fasıla vermek sizin hemen kalkar bir sonraki namazı kılarlarsa diğerlerinin cemaat namazlarına zarar getirmez.[3]\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Bu konu hakkında m&uuml;&ccedil;tehitlerin g&ouml;r&uuml;ş&uuml;n&uuml; &ouml;ğrenmek i&ccedil;in, &ldquo;Tevzih&uuml;&rsquo;l-Mesail(el-Mahşi lil-İmami&rsquo;l-Humeyni)&rdquo;, c. 1, s. 804, mesele 1490.\r\n\r\n\r\n	[2] a.g.e, s: 774, mesele 1417.\r\n\r\n\r\n	[3] El-Yezdi, Seyit Muhammed Kazım, &ldquo;El-Urvetu&rsquo;l Vuska&rdquo; (el-Mahşi), Kum: M&uuml;essesei En-Neşri&rsquo;l - İslami, 1419 h.k, c: 3, s: 148, mesele 15.',''),(357,'tr362','<p>\r\n	&nbsp;Asıl itibarıyla tertil ki &ldquo;retilil kurane tertila&rdquo; denilmiştir &ldquo;tertip&rdquo; ve &ldquo;sıralı vezinli&rdquo; anlamındadır. &ldquo; وَرَتِّلِ الْقُرْاٰنَ تَرْتٖیلًا&rdquo; &ldquo;Kur&rsquo;an&rsquo;ı ağır ağır, tane tane oku.&rdquo;[1] Ama buradaki manası ise Kur&rsquo;an ayetlerini sabır ve ağır ağır, gerekli tertip, harflerini doğru bir şekilde eda etme, kelimelerini a&ccedil;ıklama, ayetlerin kavramlarında teemm&uuml;l etmek ve onların neticelerinde d&uuml;ş&uuml;nmektir. A&ccedil;ıktır ki bu şekilde kuranın okunması insanın manevi, ahlaki ve takvasal boyutunu ilerletme ve geliştirmesini sağlama noktasında &ouml;nemli rol&uuml; var olmaktadır.[2]</p>\r\n\r\n<p>\r\n	İmam Sadık&rsquo;tan (a.s) &ldquo; وَرَتِّلِ الْقُرْاٰنَ تَرْتٖیلًا&rdquo; ayetinin ne manaya geldiği hakkında soru sordular? İmam ş&ouml;yle buyurdu: Emir&uuml;&rsquo;l-M&uuml;minin Ali (as) ş&ouml;yle buyurmuştur: Ayetten kasıt Kur&rsquo;an-ı a&ccedil;ık ve tane tane okuyun şiir gibi ve bir avu&ccedil; k&uuml;&ccedil;&uuml;k taş atar gibi de (her tarafa dağılır gibi) değil, belki kalplerinizi onunla yumuşatın ve surenin sonuna yetişmek i&ccedil;in de acele etme peşinde olmayın.[3]</p>\r\n\r\n<p>\r\n	Bu nedenle Kur&rsquo;an-ı tertilli okumak sadece g&uuml;n&uuml;m&uuml;zde bir&ccedil;ok karinin okuduğu ıstılahı manasında değildir, belki daha &ccedil;ok geleneksel kıraat y&ouml;ntemlerini kapsamaktadır.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] M&uuml;zzemmil suresi, 4. Ayet.</p>\r\n\r\n<p>\r\n	[2] Mekarim, Nasır, &ldquo;Tefsir&rsquo;i Numune&rdquo;, Tahran: Daru&rsquo;l Kitab-ı İslamiye, &ccedil;apı evvel, 1374 h.ş, c: 25, s: 167.</p>\r\n\r\n<p>\r\n	[3] &ldquo;Abdullah b.&nbsp; S&uuml;leyman ş&ouml;yle diyor: Eba Abdullah&rsquo;tan (a.s) Allahın şu s&ouml;z&uuml;nden &ldquo;ve rettili&rsquo;l Kur&rsquo;ane tertiyla&rdquo;, sordurm. Ş&ouml;yel buyurdu: Emir&uuml;&rsquo;l-M&uuml;minin (a.s) ş&ouml;yle buyurmuşlardır: &ldquo;Emir&uuml;&rsquo;l-M&uuml;minin Ali (as) ş&ouml;yle buyurmuştur: Ayetten kasıt Kur&rsquo;an-ı a&ccedil;ık ve tane tane okuyun şiir gibi ve bir avu&ccedil; k&uuml;&ccedil;&uuml;k taş atar gibi de (her tarafa dağılır gibi) değil, belki kalplerinizi onunla yumuşatın ve surenin sonuna yetişmek i&ccedil;in de acele etme peşinde olmayın&rdquo; Kuleyni, &ldquo;Kafi&rdquo;, Tahran: Daru&rsquo;l Kitab-ı İslamiye, 1365 h.ş, c: 2, s: 614, hadis 1.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','','&nbsp;Asıl itibarıyla tertil ki &ldquo;retilil kurane tertila&rdquo; denilmiştir &ldquo;tertip&rdquo; ve &ldquo;sıralı vezinli&rdquo; anlamındadır. &ldquo; وَرَتِّلِ الْقُرْاٰنَ تَرْتٖیلًا&rdquo; &ldquo;Kur&rsquo;an&rsquo;ı ağır ağır, tane tane oku.&rdquo;[1] Ama buradaki manası ise Kur&rsquo;an ayetlerini sabır ve ağır ağır, gerekli tertip, harflerini doğru bir şekilde eda etme, kelimelerini a&ccedil;ıklama, ayetlerin kavramlarında teemm&uuml;l etmek ve onların neticelerinde d&uuml;ş&uuml;nmektir. A&ccedil;ıktır ki bu şekilde kuranın okunması insanın manevi, ahlaki ve takvasal boyutunu ilerletme ve geliştirmesini sağlama noktasında &ouml;nemli rol&uuml; var olmaktadır.[2]\r\n\r\n\r\n	İmam Sadık&rsquo;tan (a.s) &ldquo; وَرَتِّلِ الْقُرْاٰنَ تَرْتٖیلًا&rdquo; ayetinin ne manaya geldiği hakkında soru sordular? İmam ş&ouml;yle buyurdu: Emir&uuml;&rsquo;l-M&uuml;minin Ali (as) ş&ouml;yle buyurmuştur: Ayetten kasıt Kur&rsquo;an-ı a&ccedil;ık ve tane tane okuyun şiir gibi ve bir avu&ccedil; k&uuml;&ccedil;&uuml;k taş atar gibi de (her tarafa dağılır gibi) değil, belki kalplerinizi onunla yumuşatın ve surenin sonuna yetişmek i&ccedil;in de acele etme peşinde olmayın.[3]\r\n\r\n\r\n	Bu nedenle Kur&rsquo;an-ı tertilli okumak sadece g&uuml;n&uuml;m&uuml;zde bir&ccedil;ok karinin okuduğu ıstılahı manasında değildir, belki daha &ccedil;ok geleneksel kıraat y&ouml;ntemlerini kapsamaktadır.&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] M&uuml;zzemmil suresi, 4. Ayet.\r\n\r\n\r\n	[2] Mekarim, Nasır, &ldquo;Tefsir&rsquo;i Numune&rdquo;, Tahran: Daru&rsquo;l Kitab-ı İslamiye, &ccedil;apı evvel, 1374 h.ş, c: 25, s: 167.\r\n\r\n\r\n	[3] &ldquo;Abdullah b.&nbsp; S&uuml;leyman ş&ouml;yle diyor: Eba Abdullah&rsquo;tan (a.s) Allahın şu s&ouml;z&uuml;nden &ldquo;ve rettili&rsquo;l Kur&rsquo;ane tertiyla&rdquo;, sordurm. Ş&ouml;yel buyurdu: Emir&uuml;&rsquo;l-M&uuml;minin (a.s) ş&ouml;yle buyurmuşlardır: &ldquo;Emir&uuml;&rsquo;l-M&uuml;minin Ali (as) ş&ouml;yle buyurmuştur: Ayetten kasıt Kur&rsquo;an-ı a&ccedil;ık ve tane tane okuyun şiir gibi ve bir avu&ccedil; k&uuml;&ccedil;&uuml;k taş atar gibi de (her tarafa dağılır gibi) değil, belki kalplerinizi onunla yumuşatın ve surenin sonuna yetişmek i&ccedil;in de acele etme peşinde olmayın&rdquo; Kuleyni, &ldquo;Kafi&rdquo;, Tahran: Daru&rsquo;l Kitab-ı İslamiye, 1365 h.ş, c: 2, s: 614, hadis 1.\r\n\r\n\r\n	&nbsp;',''),(358,'tr361','<p>\r\n	&nbsp;Kuranı kerimde hazreti İsa&rsquo;nın (a.s) ismi 23 defa zikredilmiştir. Zikredilen sure ve ayetler şunlarıdır:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Bakara suresinin 87, 136 ve 253. Ayetlerinde<br />\r\n	&nbsp;&nbsp;&nbsp; Ali İmran suresinin 45, 52, 55, 59 ve 84. Ayetlerinde,<br />\r\n	&nbsp;&nbsp;&nbsp; Nisa suresinin 157, 163 ve 171. Ayetlerinde,<br />\r\n	&nbsp;&nbsp;&nbsp; Maide suresinin 78, 110, 112, 114 ve 116. Ayetlerinde,<br />\r\n	&nbsp;&nbsp;&nbsp; Anam suresinin 85. Ayetinde,<br />\r\n	&nbsp;&nbsp;&nbsp; Meryem suresinin 34. Ayetinde,<br />\r\n	&nbsp;&nbsp;&nbsp; Ahzap suresinin 7. Ayetinde,<br />\r\n	&nbsp;&nbsp;&nbsp; Şura suresinin 13. Ayetinde,<br />\r\n	&nbsp;&nbsp;&nbsp; Zuhruf suresinin 63 ayetinde,<br />\r\n	&nbsp;&nbsp;&nbsp; Saf suresinin 6. 17. Ayetlerinde zikredilmiştir.</p>\r\n\r\n<p>\r\n	Hzareti isanın lakaplarından olan &ldquo;Mesih&rdquo; kelimesi de 11 defa kuranı kerimde zikredilmiştir. Ali İmran suresinin 45. Ayetinde; Nisa suresinin 157, 171 ve 172. ayetlerinde; Maide suresinin 17, 72 ve 75. Ayetlerinde; tevbe suresinin 30 ve 31. Ayetlerinide zikredilmiştir.</p>\r\n\r\n<p>\r\n	İki surede de &ldquo;Meryem oğlu(ibni Meryem)&rdquo; olarak zikredilmiştir: M&uuml;min&uuml;n suresinin 50 ve zuhruf suresinin 57. Ayetlerinde zikredilmiştir. Dikkate şayan olan nokta şudur: Kuranı kerimde ilahi peygamberlerin isminin fazla zikredilmesi makamının &ouml;nemli veya az zikredilmesi makamının d&uuml;ş&uuml;k olduğuna delil değildir. Bilakis ders alınması gereken noktaların miktarı gereğincedir. Konuyla ilişkin daha fazla bilgi edinmek i&ccedil;in aşağıdaki adreslere m&uuml;racaat ediniz.</p>\r\n\r\n<p>\r\n	&ldquo;illet-i zikr nam-i beazi ez enbiya (a.s.) der Kuran&rdquo;, sual 188 (sayt: 941).</p>\r\n\r\n<p>\r\n	&ldquo;nam İmaman (a.s.) der Kura&rdquo;, sual 1800 (sayt: 2406).</p>\r\n','','&nbsp;Kuranı kerimde hazreti İsa&rsquo;nın (a.s) ismi 23 defa zikredilmiştir. Zikredilen sure ve ayetler şunlarıdır:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Bakara suresinin 87, 136 ve 253. Ayetlerinde\r\n	&nbsp;&nbsp;&nbsp; Ali İmran suresinin 45, 52, 55, 59 ve 84. Ayetlerinde,\r\n	&nbsp;&nbsp;&nbsp; Nisa suresinin 157, 163 ve 171. Ayetlerinde,\r\n	&nbsp;&nbsp;&nbsp; Maide suresinin 78, 110, 112, 114 ve 116. Ayetlerinde,\r\n	&nbsp;&nbsp;&nbsp; Anam suresinin 85. Ayetinde,\r\n	&nbsp;&nbsp;&nbsp; Meryem suresinin 34. Ayetinde,\r\n	&nbsp;&nbsp;&nbsp; Ahzap suresinin 7. Ayetinde,\r\n	&nbsp;&nbsp;&nbsp; Şura suresinin 13. Ayetinde,\r\n	&nbsp;&nbsp;&nbsp; Zuhruf suresinin 63 ayetinde,\r\n	&nbsp;&nbsp;&nbsp; Saf suresinin 6. 17. Ayetlerinde zikredilmiştir.\r\n\r\n\r\n	Hzareti isanın lakaplarından olan &ldquo;Mesih&rdquo; kelimesi de 11 defa kuranı kerimde zikredilmiştir. Ali İmran suresinin 45. Ayetinde; Nisa suresinin 157, 171 ve 172. ayetlerinde; Maide suresinin 17, 72 ve 75. Ayetlerinde; tevbe suresinin 30 ve 31. Ayetlerinide zikredilmiştir.\r\n\r\n\r\n	İki surede de &ldquo;Meryem oğlu(ibni Meryem)&rdquo; olarak zikredilmiştir: M&uuml;min&uuml;n suresinin 50 ve zuhruf suresinin 57. Ayetlerinde zikredilmiştir. Dikkate şayan olan nokta şudur: Kuranı kerimde ilahi peygamberlerin isminin fazla zikredilmesi makamının &ouml;nemli veya az zikredilmesi makamının d&uuml;ş&uuml;k olduğuna delil değildir. Bilakis ders alınması gereken noktaların miktarı gereğincedir. Konuyla ilişkin daha fazla bilgi edinmek i&ccedil;in aşağıdaki adreslere m&uuml;racaat ediniz.\r\n\r\n\r\n	&ldquo;illet-i zikr nam-i beazi ez enbiya (a.s.) der Kuran&rdquo;, sual 188 (sayt: 941).\r\n\r\n\r\n	&ldquo;nam İmaman (a.s.) der Kura&rdquo;, sual 1800 (sayt: 2406).',''),(359,'tr360','<p>\r\n	&nbsp;Dini &ouml;ğretilerde &ccedil;ok dikkate alınmış ve kendisine &ccedil;ok tekit edilmiş olan konulardan birisi M&uuml;minlerin birbirine selam vermeleridir. Bu d&uuml;sturdan istisna edilen bazı konular ve yerler var olmaktadır. Onlardan bir tanesi gayri M&uuml;sl&uuml;man olan kimselere selam vermektir. Fıkıh kitaplarında M&uuml;sl&uuml;man olmayanlara selam vermek mekruhtur denilmektedir: K&acirc;firlerin vermiş olduğu selam karşısında &ldquo;aleke ve aleykum&rdquo; denilmesi k&acirc;fi gelmektedir.[1]</p>\r\n\r\n<p>\r\n	Elbette bu konu M&uuml;sl&uuml;manların onlarla irtibatlı oldukları muaşerete g&ouml;re değişiyor. Bazı yerlerde onlara karşı sert ve &ccedil;ok soğuk bir şekilde davranmak doğru olmayabilir ve dinde zikredilen tavsiyelere uygun gelmeyebilir. Rivayetlerde tavsiye edilip ve buna bir &ouml;rnek teşkil edebilecek bir misal ş&ouml;yledir: Allahın resul&uuml; (s.a.a.) kendisine &ldquo;esselamu alaykum&rdquo; demek yerine &ldquo;essamu alaykum&rdquo; (onun &ouml;l&uuml;m&uuml;n&uuml; veya hastalanmasını dilemek anlamında olan bu s&ouml;z&uuml;) s&ouml;yleyen Yahudilere karşı &ldquo;alayk&rdquo; şeklinde cevap verirdi. Ama kendi hanımlarından herhangi birisinin buna karşı tepkisel ve duygusal davrandığını g&ouml;rd&uuml;ğ&uuml;nde onları s&uuml;k&ucirc;nete ve yumuşak davranmaya davet ederek ş&ouml;yle diyordu: &ldquo;Eğer k&ouml;t&uuml;l&uuml;ğ&uuml; ve olumsuzlukları m&uuml;cessem etseydiler k&ouml;t&uuml;, nefret edici ve &ccedil;irkin bir m&uuml;cessem şeklinde oluşurdu. Ama yumuşaklığı ve m&uuml;layimliği bir şeye izafe etseler ziynet kaynağı olurdu. Yumuşaklığı ve m&uuml;layimliği her neden alınırsa k&ouml;t&uuml;l&uuml;ğ&uuml;n ve &ccedil;irkinliğin kaynağı olur&rdquo;.[2]</p>\r\n\r\n<p>\r\n	Buna binaen bizimle d&uuml;şmanlık yapmayan gari M&uuml;slimlerle bir taraftan zaruret gereğince onlarla olan ilişkilerimiz onların zihinlerinden M&uuml;sl&uuml;manlar hakkında tiksindirici bir zihniyet oluşturmayacak bir şeklide davranmamız gerekmektedir.</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Lenkerani, Muhammed, &ldquo;Ahkam-i Cevanan&rdquo;,&nbsp; Kum: İntşarat-i Emiri Kalem, 1427, h.k., s. 182; Tabatabai Yezdi, seyit Muhammed Kazım, &ldquo;el-Urvetul Vuska Mea Talkatil Fadıl&rdquo;, Kum: merkezi Fıkhi Eimmıi Ethar (a.s.), tarihsiz,</p>\r\n\r\n<p>\r\n	[2] Kuleyni, Muhammed b. Yakub, &ldquo;Usulu&rsquo;l-Kafi&rdquo; Tahran: darul kutubil islamiye, 1365 ş., c, 2, s. 648.</p>\r\n','','&nbsp;Dini &ouml;ğretilerde &ccedil;ok dikkate alınmış ve kendisine &ccedil;ok tekit edilmiş olan konulardan birisi M&uuml;minlerin birbirine selam vermeleridir. Bu d&uuml;sturdan istisna edilen bazı konular ve yerler var olmaktadır. Onlardan bir tanesi gayri M&uuml;sl&uuml;man olan kimselere selam vermektir. Fıkıh kitaplarında M&uuml;sl&uuml;man olmayanlara selam vermek mekruhtur denilmektedir: K&acirc;firlerin vermiş olduğu selam karşısında &ldquo;aleke ve aleykum&rdquo; denilmesi k&acirc;fi gelmektedir.[1]\r\n\r\n\r\n	Elbette bu konu M&uuml;sl&uuml;manların onlarla irtibatlı oldukları muaşerete g&ouml;re değişiyor. Bazı yerlerde onlara karşı sert ve &ccedil;ok soğuk bir şekilde davranmak doğru olmayabilir ve dinde zikredilen tavsiyelere uygun gelmeyebilir. Rivayetlerde tavsiye edilip ve buna bir &ouml;rnek teşkil edebilecek bir misal ş&ouml;yledir: Allahın resul&uuml; (s.a.a.) kendisine &ldquo;esselamu alaykum&rdquo; demek yerine &ldquo;essamu alaykum&rdquo; (onun &ouml;l&uuml;m&uuml;n&uuml; veya hastalanmasını dilemek anlamında olan bu s&ouml;z&uuml;) s&ouml;yleyen Yahudilere karşı &ldquo;alayk&rdquo; şeklinde cevap verirdi. Ama kendi hanımlarından herhangi birisinin buna karşı tepkisel ve duygusal davrandığını g&ouml;rd&uuml;ğ&uuml;nde onları s&uuml;k&ucirc;nete ve yumuşak davranmaya davet ederek ş&ouml;yle diyordu: &ldquo;Eğer k&ouml;t&uuml;l&uuml;ğ&uuml; ve olumsuzlukları m&uuml;cessem etseydiler k&ouml;t&uuml;, nefret edici ve &ccedil;irkin bir m&uuml;cessem şeklinde oluşurdu. Ama yumuşaklığı ve m&uuml;layimliği bir şeye izafe etseler ziynet kaynağı olurdu. Yumuşaklığı ve m&uuml;layimliği her neden alınırsa k&ouml;t&uuml;l&uuml;ğ&uuml;n ve &ccedil;irkinliğin kaynağı olur&rdquo;.[2]\r\n\r\n\r\n	Buna binaen bizimle d&uuml;şmanlık yapmayan gari M&uuml;slimlerle bir taraftan zaruret gereğince onlarla olan ilişkilerimiz onların zihinlerinden M&uuml;sl&uuml;manlar hakkında tiksindirici bir zihniyet oluşturmayacak bir şeklide davranmamız gerekmektedir.\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Lenkerani, Muhammed, &ldquo;Ahkam-i Cevanan&rdquo;,&nbsp; Kum: İntşarat-i Emiri Kalem, 1427, h.k., s. 182; Tabatabai Yezdi, seyit Muhammed Kazım, &ldquo;el-Urvetul Vuska Mea Talkatil Fadıl&rdquo;, Kum: merkezi Fıkhi Eimmıi Ethar (a.s.), tarihsiz,\r\n\r\n\r\n	[2] Kuleyni, Muhammed b. Yakub, &ldquo;Usulu&rsquo;l-Kafi&rdquo; Tahran: darul kutubil islamiye, 1365 ş., c, 2, s. 648.',''),(360,'tr377','<p>\r\n	&nbsp;Ferec kavramı, (Arap&ccedil;a) s&ouml;zl&uuml;kte &ldquo;gam ve h&uuml;z&uuml;nden kurtulmak ve ferahlanmak&rdquo; anlamına gelir.[1] Hadis kitaplarında ferec ve ferahlanmanın h&acirc;sıl olması i&ccedil;in zikredilen dua ve ameller bu s&ouml;zl&uuml;k anlamını taşımaktadır. Burada &ldquo;Ferec Duası&rdquo; olarak adlandırılan &uuml;&ccedil; dua ve de &ldquo;Ferec Namazı&rdquo; olarak isimlendirilen bir namazı zikretmekle yetiniyoruz:</p>\r\n\r\n<p>\r\n	1. Hz. Peygamberden (s.a.a) nakledilen bir duaya &ldquo;Ferec Duası&rdquo; denmektedir: &laquo;اللَّهُمَّ إِنِّی أَسْأَلُکَ یَا اللَّهُ یَا اللَّهُ یَا اللَّهُ یَا مَنْ عَلَا فَقَهَرَ...&raquo;[2]</p>\r\n\r\n<p>\r\n	2. Bir başka dua ise &ldquo;İmam-ı Zaman&rsquo;ın Ferec Duası&rdquo; olarak meşhur olmuş ve onda &ldquo;acil ferec&rdquo;[3] tabiri kullanılmıştır. Bu dua &laquo;أللٌهُمَ (إلهِی) عَظُمَ البَلاءُ وَبَرِحَ الخَفَاءُ...&raquo; c&uuml;mlesiyle başlamaktadır.[4]</p>\r\n\r\n<p>\r\n	3. İmam Ali&rsquo;den (a.s) nakledilen bir namaz da &ldquo;Ferec Namazı&rdquo; olarak adlandırılmıştır.[5]</p>\r\n\r\n<p>\r\n	Ama &laquo;أللٌهُمَ کُن لِوَلِیٌکَ...&raquo; duası belirtilen anlama binaen Ferec Duası olarak adlandırılmamaktadır. Bu dua Şiilerin İmam-ı Zaman hakkında okuduğu dualardandır ve Ramazan ayının yirmi &uuml;&ccedil;&uuml;nc&uuml; gecesinin amellerinden sayılır. Elbette bu dua İmam-ı Zamanın anıldığı her vakitte okunabilir.[6]</p>\r\n\r\n<p>\r\n	Bu sorunun ayrıntılı cevabı yoktur.</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] İbn. Manzur, Muhammed b. Mekrem, Lisan&uuml;&rsquo;l-Arab, c. 2, s. 343, Vaje-i el-Ferec, Neşr-i Dar-ı Sadr, Beyrut, &ccedil;ap-ı sevvom, 1414 k; Tarihi, Fahruddin, Mecmeu&rsquo;l-Bahreyn, Muhakkik ve Musahhih: H&uuml;seyni Seyid Ahmed, c. 2, s. 322, Neşr-i Kitabfuruşi M&uuml;rtezevi, Tahran, &ccedil;ap-ı sevvom, 1416 k.</p>\r\n\r\n<p>\r\n	[2] İbn. Tavus, Ali b. Musa, Mihec&uuml;&rsquo;d-Daavat Ve Minhec&uuml;&rsquo;l-İbadet, s. 90, Daru&rsquo;z-Zahair, Kum, &ccedil;ap-ı evvel, 1411 k.</p>\r\n\r\n<p>\r\n	[3] Elbette bir başka yerde bu dua az bir farklılıkla zikredilmiştir ki İmam-ı Zaman (a.c) namazından sonra okunmaktadır; (Bkz: Şeyh H&uuml;r Amıli, Muhammed b. Hasan, Vesail&uuml;&rsquo;ş-Şia, c. 8, s. 18, M&uuml;essese-i &Acirc;lu&rsquo;l-Beyt (a.s), Kum, &ccedil;ap-ı evvel, 1409 k).</p>\r\n\r\n<p>\r\n	[4] Amıli Kefemi, İbrahim b. Ali, el-Misbah-Cennet&uuml;&rsquo;l-Emani&rsquo;l-Vakiye Ve Cenneti&rsquo;l- Bakiye, s. 176, Neşr-i Daru&rsquo;r-Rezi, Kum, &ccedil;ap-ı dovvom, 1405 k.</p>\r\n\r\n<p>\r\n	[5] Tabersi, Hasan b. Fazl, Mekarimu&rsquo;l-Ahlak, s. 329, Şerif Rezi, Kum, &ccedil;ap-ı &ccedil;arom, 1412 k.</p>\r\n\r\n<p>\r\n	[6] Şeyh Tusi, Muhammed n. El-Hasan, Tehzibu&rsquo;l-Ahkam, Muhakkik ve Musahhih: Horasan, Hasan el-Musevi, c. 3, s. 103, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, &ccedil;ap-ı &ccedil;arom, 1407 k; Mefatih&uuml;&rsquo;l-Cennan, A&rsquo;mal-ı Mah-ı M&uuml;barek-i Ramazan, Duay-ı Şeb-i Bisto sevvom.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','','&nbsp;Ferec kavramı, (Arap&ccedil;a) s&ouml;zl&uuml;kte &ldquo;gam ve h&uuml;z&uuml;nden kurtulmak ve ferahlanmak&rdquo; anlamına gelir.[1] Hadis kitaplarında ferec ve ferahlanmanın h&acirc;sıl olması i&ccedil;in zikredilen dua ve ameller bu s&ouml;zl&uuml;k anlamını taşımaktadır. Burada &ldquo;Ferec Duası&rdquo; olarak adlandırılan &uuml;&ccedil; dua ve de &ldquo;Ferec Namazı&rdquo; olarak isimlendirilen bir namazı zikretmekle yetiniyoruz:\r\n\r\n\r\n	1. Hz. Peygamberden (s.a.a) nakledilen bir duaya &ldquo;Ferec Duası&rdquo; denmektedir: &laquo;اللَّهُمَّ إِنِّی أَسْأَلُکَ یَا اللَّهُ یَا اللَّهُ یَا اللَّهُ یَا مَنْ عَلَا فَقَهَرَ...&raquo;[2]\r\n\r\n\r\n	2. Bir başka dua ise &ldquo;İmam-ı Zaman&rsquo;ın Ferec Duası&rdquo; olarak meşhur olmuş ve onda &ldquo;acil ferec&rdquo;[3] tabiri kullanılmıştır. Bu dua &laquo;أللٌهُمَ (إلهِی) عَظُمَ البَلاءُ وَبَرِحَ الخَفَاءُ...&raquo; c&uuml;mlesiyle başlamaktadır.[4]\r\n\r\n\r\n	3. İmam Ali&rsquo;den (a.s) nakledilen bir namaz da &ldquo;Ferec Namazı&rdquo; olarak adlandırılmıştır.[5]\r\n\r\n\r\n	Ama &laquo;أللٌهُمَ کُن لِوَلِیٌکَ...&raquo; duası belirtilen anlama binaen Ferec Duası olarak adlandırılmamaktadır. Bu dua Şiilerin İmam-ı Zaman hakkında okuduğu dualardandır ve Ramazan ayının yirmi &uuml;&ccedil;&uuml;nc&uuml; gecesinin amellerinden sayılır. Elbette bu dua İmam-ı Zamanın anıldığı her vakitte okunabilir.[6]\r\n\r\n\r\n	Bu sorunun ayrıntılı cevabı yoktur.\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] İbn. Manzur, Muhammed b. Mekrem, Lisan&uuml;&rsquo;l-Arab, c. 2, s. 343, Vaje-i el-Ferec, Neşr-i Dar-ı Sadr, Beyrut, &ccedil;ap-ı sevvom, 1414 k; Tarihi, Fahruddin, Mecmeu&rsquo;l-Bahreyn, Muhakkik ve Musahhih: H&uuml;seyni Seyid Ahmed, c. 2, s. 322, Neşr-i Kitabfuruşi M&uuml;rtezevi, Tahran, &ccedil;ap-ı sevvom, 1416 k.\r\n\r\n\r\n	[2] İbn. Tavus, Ali b. Musa, Mihec&uuml;&rsquo;d-Daavat Ve Minhec&uuml;&rsquo;l-İbadet, s. 90, Daru&rsquo;z-Zahair, Kum, &ccedil;ap-ı evvel, 1411 k.\r\n\r\n\r\n	[3] Elbette bir başka yerde bu dua az bir farklılıkla zikredilmiştir ki İmam-ı Zaman (a.c) namazından sonra okunmaktadır; (Bkz: Şeyh H&uuml;r Amıli, Muhammed b. Hasan, Vesail&uuml;&rsquo;ş-Şia, c. 8, s. 18, M&uuml;essese-i &Acirc;lu&rsquo;l-Beyt (a.s), Kum, &ccedil;ap-ı evvel, 1409 k).\r\n\r\n\r\n	[4] Amıli Kefemi, İbrahim b. Ali, el-Misbah-Cennet&uuml;&rsquo;l-Emani&rsquo;l-Vakiye Ve Cenneti&rsquo;l- Bakiye, s. 176, Neşr-i Daru&rsquo;r-Rezi, Kum, &ccedil;ap-ı dovvom, 1405 k.\r\n\r\n\r\n	[5] Tabersi, Hasan b. Fazl, Mekarimu&rsquo;l-Ahlak, s. 329, Şerif Rezi, Kum, &ccedil;ap-ı &ccedil;arom, 1412 k.\r\n\r\n\r\n	[6] Şeyh Tusi, Muhammed n. El-Hasan, Tehzibu&rsquo;l-Ahkam, Muhakkik ve Musahhih: Horasan, Hasan el-Musevi, c. 3, s. 103, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, &ccedil;ap-ı &ccedil;arom, 1407 k; Mefatih&uuml;&rsquo;l-Cennan, A&rsquo;mal-ı Mah-ı M&uuml;barek-i Ramazan, Duay-ı Şeb-i Bisto sevvom.\r\n\r\n\r\n	&nbsp;',''),(361,'tr376','<p>\r\n	&nbsp;Nimete ş&uuml;kretmek, hadis kaynaklarımızda &ouml;zel bir yeri olan konulardandır.[1] M&uuml;min ve muvahhit bir insan Allah ve yaratıklarına y&ouml;nelik doğru bir bilgi ve marifete sahip olduğundan, Rabbi tarafından kendisine gelen her şeye ş&uuml;kreder; zira b&ouml;yle bir insan her zaman ilahi vazifesini yerine getirir, ister tatlı olsun ve ister acı olsun t&uuml;m hadiseler karşısında teslim olur ve onları yetkinlik mesiri ve Allah&rsquo;a y&ouml;nelik seyir &ccedil;er&ccedil;evesinde değerlendirir. İmam H&uuml;seyin (a.s) dokuzuncu g&uuml;n&uuml;n ikindi vaktinde yarenleri i&ccedil;inde ilahi hamd ve &ouml;vg&uuml;y&uuml; rahatlık ve rahatsızlık halinde yerine getirir: &quot;احمده على السرّاء والضرّاء&quot;[2]; Allah&rsquo;a iyi ve uygun haldeyken ve rahatsız haldeyken ş&uuml;krederim. İmamın yarenleri de ona yardım etme ve imamlarının yanında şehit olma şerefine nail oldukları i&ccedil;in ilahi hamd ve &ouml;vg&uuml;y&uuml; yerine getirdiler: [3] &quot;الحمد للّه الذی أکرمنا بنصرک وشرّفنا بالقتل معک&quot;; Sana yardım etmeyle bizi &uuml;st&uuml;n kılan ve senin ile &ouml;ld&uuml;r&uuml;lmeyle bizi şereflendiren Allah&rsquo;a hamd olsun. Kanlı Kerbela hareketi her ne kadar bir a&ccedil;ıdan acı verici bir musibet olsa da başka bir a&ccedil;ıdan İslam ve M&uuml;sl&uuml;manlar i&ccedil;in b&uuml;y&uuml;k bir nimetti; &ccedil;&uuml;nk&uuml; Seyitlerin Efendisi (a.s) ve yarenlerinin kanının bereketiyle, İslam saptırılmaktan kurtuldu. İslam az kalsın &Uuml;meyye oğulları, Ebu S&uuml;fyan ailesi ve &ouml;zellikle Yezid&rsquo;in eliyle saptırılacaktı ve Yezid ve taraftarı din adı altında istedikleri her şeyi halka ve topluma yutturacaktı. İmam H&uuml;seyin&rsquo;in (a.s) şehadeti bu b&uuml;y&uuml;k sapmayı engelledi ve bu ş&uuml;kretmeyi gerektirmektedir. Bundan dolayı, bizim perspektifimizde musibet Allah tarafından insana verilmiş bir nimettir. Kerbela kıyamı da bu a&ccedil;ıdan M&uuml;sl&uuml;manlar ve &ouml;zellikle Şiiler i&ccedil;in hayat yolu, hakkı savunma ve d&uuml;şmanla m&uuml;cadele etmede en &uuml;st&uuml;n &ouml;rnek olup ilahi b&uuml;y&uuml;k bir nimet ve l&uuml;tuftur. Bu y&uuml;zden bu nimete ş&uuml;kretmek gerekmektedir.</p>\r\n\r\n<p>\r\n	Bu sorunun ayrıntılı cevabı yoktur.&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Bkz: Kuleyni, K&acirc;fi, c. 2, s. 94, Babu&rsquo;ş-Ş&uuml;kr, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1365 ş.</p>\r\n\r\n<p>\r\n	[2] Makrem, Abd&uuml;rrezzak, Maktel&uuml;&rsquo;l-H&uuml;seyin (a.s), s. 212, M&uuml;esseset&uuml;&rsquo;l-Horasan lil-Matbuat, Beyrut, 1362.</p>\r\n\r\n<p>\r\n	[3] A.g.e. s. 215.</p>\r\n','','&nbsp;Nimete ş&uuml;kretmek, hadis kaynaklarımızda &ouml;zel bir yeri olan konulardandır.[1] M&uuml;min ve muvahhit bir insan Allah ve yaratıklarına y&ouml;nelik doğru bir bilgi ve marifete sahip olduğundan, Rabbi tarafından kendisine gelen her şeye ş&uuml;kreder; zira b&ouml;yle bir insan her zaman ilahi vazifesini yerine getirir, ister tatlı olsun ve ister acı olsun t&uuml;m hadiseler karşısında teslim olur ve onları yetkinlik mesiri ve Allah&rsquo;a y&ouml;nelik seyir &ccedil;er&ccedil;evesinde değerlendirir. İmam H&uuml;seyin (a.s) dokuzuncu g&uuml;n&uuml;n ikindi vaktinde yarenleri i&ccedil;inde ilahi hamd ve &ouml;vg&uuml;y&uuml; rahatlık ve rahatsızlık halinde yerine getirir: &quot;احمده على السرّاء والضرّاء&quot;[2]; Allah&rsquo;a iyi ve uygun haldeyken ve rahatsız haldeyken ş&uuml;krederim. İmamın yarenleri de ona yardım etme ve imamlarının yanında şehit olma şerefine nail oldukları i&ccedil;in ilahi hamd ve &ouml;vg&uuml;y&uuml; yerine getirdiler: [3] &quot;الحمد للّه الذی أکرمنا بنصرک وشرّفنا بالقتل معک&quot;; Sana yardım etmeyle bizi &uuml;st&uuml;n kılan ve senin ile &ouml;ld&uuml;r&uuml;lmeyle bizi şereflendiren Allah&rsquo;a hamd olsun. Kanlı Kerbela hareketi her ne kadar bir a&ccedil;ıdan acı verici bir musibet olsa da başka bir a&ccedil;ıdan İslam ve M&uuml;sl&uuml;manlar i&ccedil;in b&uuml;y&uuml;k bir nimetti; &ccedil;&uuml;nk&uuml; Seyitlerin Efendisi (a.s) ve yarenlerinin kanının bereketiyle, İslam saptırılmaktan kurtuldu. İslam az kalsın &Uuml;meyye oğulları, Ebu S&uuml;fyan ailesi ve &ouml;zellikle Yezid&rsquo;in eliyle saptırılacaktı ve Yezid ve taraftarı din adı altında istedikleri her şeyi halka ve topluma yutturacaktı. İmam H&uuml;seyin&rsquo;in (a.s) şehadeti bu b&uuml;y&uuml;k sapmayı engelledi ve bu ş&uuml;kretmeyi gerektirmektedir. Bundan dolayı, bizim perspektifimizde musibet Allah tarafından insana verilmiş bir nimettir. Kerbela kıyamı da bu a&ccedil;ıdan M&uuml;sl&uuml;manlar ve &ouml;zellikle Şiiler i&ccedil;in hayat yolu, hakkı savunma ve d&uuml;şmanla m&uuml;cadele etmede en &uuml;st&uuml;n &ouml;rnek olup ilahi b&uuml;y&uuml;k bir nimet ve l&uuml;tuftur. Bu y&uuml;zden bu nimete ş&uuml;kretmek gerekmektedir.\r\n\r\n\r\n	Bu sorunun ayrıntılı cevabı yoktur.&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Bkz: Kuleyni, K&acirc;fi, c. 2, s. 94, Babu&rsquo;ş-Ş&uuml;kr, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1365 ş.\r\n\r\n\r\n	[2] Makrem, Abd&uuml;rrezzak, Maktel&uuml;&rsquo;l-H&uuml;seyin (a.s), s. 212, M&uuml;esseset&uuml;&rsquo;l-Horasan lil-Matbuat, Beyrut, 1362.\r\n\r\n\r\n	[3] A.g.e. s. 215.',''),(362,'tr375','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Dinsel &ouml;ğretilerimizde başkalarına haksız yere lanette bulunmanın ve onları tekfir etmenin yasaklanması ve İslam dininin hi&ccedil; kimseye b&ouml;yle bir izin vermemesinin yanı sıra, din &ouml;nderlerinden nakledilen rivayetler bir şahsın bir başkasına lanet etmesi ve o şahsın lanete m&uuml;stahak olmaması durumunda, lanetin lanet edene d&ouml;neceğini bildirmiştir.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Sorulan konuyu birka&ccedil; mihverde inceleyeceğiz:</p>\r\n\r\n<p>\r\n	M&uuml;stahak olmadığı takdirde başkalarına lanette bulunmak, hakaret etmek ve kendilerini tekfir etmek, doğal olarak kutsal İslam şeriatı ve dinsel &ouml;ğretiler a&ccedil;ısından yasaklanmış ve bunun i&ccedil;in uhrevi bir azap g&ouml;z &ouml;n&uuml;nde bulundurulmuştur. Bu mesele, h&uuml;k&uuml;mleri hikmet ve maslahat &uuml;zere olan İslam&rsquo;ın kutsal şeriatı a&ccedil;ısından yasaklanmakla birlikte, hi&ccedil;bir beşeri ve gayri ilahi kanun da b&ouml;yle bir fiili caiz g&ouml;rmemiş, insana vatandaşların şahsiyetine saygısızlık etmesine izin vermemiş ve bu fiili işleyenleri yasal takibe tabi tutmuştur.</p>\r\n\r\n<p>\r\n	2. Dinsel &ouml;ğretiler bize imanlı insanların g&uuml;nah olan şeyleri ağızlarına almayacağını ve hi&ccedil;bir kimsenin hakkını zayi etmeyeceğini &ouml;ğretmekle kalmamış, hatta literat&uuml;rde boş s&ouml;z olarak adlandırılan g&uuml;nah olmayan ve menfi bir mana ifade etmeyen s&ouml;z ve kelimeleri dahi s&ouml;ylemeyeceğini bildirmiştir. Kur&rsquo;an-ı Kerim bu konuda ş&ouml;yle buyurmaktadır: &ldquo;Ş&uuml;phesiz m&uuml;minler kurtuluşa ermişlerdir&hellip; Onlar boş ve faydasız işlerden y&uuml;z &ccedil;evirirler.&rdquo;[1] Bu ayete g&ouml;re, ger&ccedil;ekte m&uuml;minler yanlış d&uuml;ş&uuml;nce, temelsiz s&ouml;zler ve beyhude işlerle uğraşmaz ve Kur&rsquo;an&rsquo;ın tabiriyle bunlardan y&uuml;z &ccedil;evirir bir karaktere sahiptir ve haksız yere başkalarına lanet etmek ve onları tekfir etmek ise onlar hakkında tasavvur edilemez.</p>\r\n\r\n<p>\r\n	3. Dinsel &ouml;ğretilerimizde b&ouml;yle fillerde bulunmanın yasaklanmasının yanı sıra, din &ouml;nderlerinden nakledilen rivayetler bir şahsın bir başkasına lanet etmesi ve o şahsın lanete m&uuml;stahak olmaması durumunda, lanetin lanet ediciye d&ouml;neceğini bildirilmiştir. &quot;وَ عَنِ ابْنِ عَبَّاسٍ قَالَ لَعَنَ رَجُلٌ الرِّیحَ عِنْدَ رَسُولِ اللَّهِ (ص) فَقَالَ لَا تَلْعَنِ الرِّیحَ فَإِنَّهَا مَأْمُورَةٌ وَ إِنَّهُ مَنْ لَعَنَ شَیْئاً لَیْسَ لَهُ بِأَهْلٍ رَجَعَتِ اللَّعْنَةُ عَلَیْهِ&quot;[2]; Bir şahıs Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) yanında r&uuml;zgara lanet etti, Allah Resul&uuml; (s.a.a) kendisine ş&ouml;yle buyurdu: R&uuml;zgara lanet etme; zira o Allah tarafından memur kılınmıştır. Eğer bir şahıs bir şeye lanet eder ve o şey lanete m&uuml;stahak olmazsa, o lanet, lanet eden şahsa d&ouml;ner. Bu rivayette belirgin olduğu &uuml;zere, lanet ve hakarete maruz kalan, saygısı ve h&uuml;rmeti K&acirc;be kadar olan insan değil, r&uuml;zg&acirc;rdır. Bu, insanın davranış ve s&ouml;zlerine dikkat etmesi, şeri bir delil ve kanıt olmaksızın bir işe girişmemesi ve başkaları hakkında yargıda bulunmaması gerekliliğini yansıtmaktadır.</p>\r\n\r\n<p>\r\n	4. Elbette şu noktanın hatırlatılması gerekir: Allah&rsquo;ın velilerini &uuml;zen ve onlara eziyet eden kimselere lanet etmek caiz olmakla kalmayıp hatta r&uuml;&ccedil;hana sahiptir. Ama a&ccedil;ıklanan hususlar, belirtilen soruya binaen haksız yere başkalarına lanette bulunan ve onları tekfir eden ve bireylerin ger&ccedil;ek ve hukuki şahsiyetlerine hakaret eden kimseler hakkındadır, ilahi el&ccedil;i ve velileri &uuml;zen ve onlara eziyet eden kimselerle ilgili değildir. B&ouml;yle kimseler Allah&rsquo;ın ve lanet edicilerin lanetine m&uuml;stahaktır. &ldquo;İndirdiğimiz apa&ccedil;ık delilleri ve hidayeti Kitap&rsquo;ta a&ccedil;ıklamamızdan sonra onları gizleyenler var ya, işte onlara hem Allah l&acirc;net eder, hem de b&uuml;t&uuml;n l&acirc;net etme konumunda olanlar l&acirc;net eder.&rdquo;[3]&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] M&uuml;minun, 3, &ldquo;Ger&ccedil;ekte bazı m&uuml;fessirlerin de belirttiği gibi &ldquo;lağv&rdquo; elle tutulur bir faydası olmayan her s&ouml;z ve amele denir. Mekarim, Nasır, Tefsir-i Numune, c. 14, s. 195, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1372 ş.</p>\r\n\r\n<p>\r\n	[2]Kuleyni, Kafi, c. 8, s. 69, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1368 ş.</p>\r\n\r\n<p>\r\n	[3] Bakara, 159.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Dinsel &ouml;ğretilerimizde başkalarına haksız yere lanette bulunmanın ve onları tekfir etmenin yasaklanması ve İslam dininin hi&ccedil; kimseye b&ouml;yle bir izin vermemesinin yanı sıra, din &ouml;nderlerinden nakledilen rivayetler bir şahsın bir başkasına lanet etmesi ve o şahsın lanete m&uuml;stahak olmaması durumunda, lanetin lanet edene d&ouml;neceğini bildirmiştir.','&nbsp;Sorulan konuyu birka&ccedil; mihverde inceleyeceğiz:\r\n\r\n\r\n	M&uuml;stahak olmadığı takdirde başkalarına lanette bulunmak, hakaret etmek ve kendilerini tekfir etmek, doğal olarak kutsal İslam şeriatı ve dinsel &ouml;ğretiler a&ccedil;ısından yasaklanmış ve bunun i&ccedil;in uhrevi bir azap g&ouml;z &ouml;n&uuml;nde bulundurulmuştur. Bu mesele, h&uuml;k&uuml;mleri hikmet ve maslahat &uuml;zere olan İslam&rsquo;ın kutsal şeriatı a&ccedil;ısından yasaklanmakla birlikte, hi&ccedil;bir beşeri ve gayri ilahi kanun da b&ouml;yle bir fiili caiz g&ouml;rmemiş, insana vatandaşların şahsiyetine saygısızlık etmesine izin vermemiş ve bu fiili işleyenleri yasal takibe tabi tutmuştur.\r\n\r\n\r\n	2. Dinsel &ouml;ğretiler bize imanlı insanların g&uuml;nah olan şeyleri ağızlarına almayacağını ve hi&ccedil;bir kimsenin hakkını zayi etmeyeceğini &ouml;ğretmekle kalmamış, hatta literat&uuml;rde boş s&ouml;z olarak adlandırılan g&uuml;nah olmayan ve menfi bir mana ifade etmeyen s&ouml;z ve kelimeleri dahi s&ouml;ylemeyeceğini bildirmiştir. Kur&rsquo;an-ı Kerim bu konuda ş&ouml;yle buyurmaktadır: &ldquo;Ş&uuml;phesiz m&uuml;minler kurtuluşa ermişlerdir&hellip; Onlar boş ve faydasız işlerden y&uuml;z &ccedil;evirirler.&rdquo;[1] Bu ayete g&ouml;re, ger&ccedil;ekte m&uuml;minler yanlış d&uuml;ş&uuml;nce, temelsiz s&ouml;zler ve beyhude işlerle uğraşmaz ve Kur&rsquo;an&rsquo;ın tabiriyle bunlardan y&uuml;z &ccedil;evirir bir karaktere sahiptir ve haksız yere başkalarına lanet etmek ve onları tekfir etmek ise onlar hakkında tasavvur edilemez.\r\n\r\n\r\n	3. Dinsel &ouml;ğretilerimizde b&ouml;yle fillerde bulunmanın yasaklanmasının yanı sıra, din &ouml;nderlerinden nakledilen rivayetler bir şahsın bir başkasına lanet etmesi ve o şahsın lanete m&uuml;stahak olmaması durumunda, lanetin lanet ediciye d&ouml;neceğini bildirilmiştir. &quot;وَ عَنِ ابْنِ عَبَّاسٍ قَالَ لَعَنَ رَجُلٌ الرِّیحَ عِنْدَ رَسُولِ اللَّهِ (ص) فَقَالَ لَا تَلْعَنِ الرِّیحَ فَإِنَّهَا مَأْمُورَةٌ وَ إِنَّهُ مَنْ لَعَنَ شَیْئاً لَیْسَ لَهُ بِأَهْلٍ رَجَعَتِ اللَّعْنَةُ عَلَیْهِ&quot;[2]; Bir şahıs Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) yanında r&uuml;zgara lanet etti, Allah Resul&uuml; (s.a.a) kendisine ş&ouml;yle buyurdu: R&uuml;zgara lanet etme; zira o Allah tarafından memur kılınmıştır. Eğer bir şahıs bir şeye lanet eder ve o şey lanete m&uuml;stahak olmazsa, o lanet, lanet eden şahsa d&ouml;ner. Bu rivayette belirgin olduğu &uuml;zere, lanet ve hakarete maruz kalan, saygısı ve h&uuml;rmeti K&acirc;be kadar olan insan değil, r&uuml;zg&acirc;rdır. Bu, insanın davranış ve s&ouml;zlerine dikkat etmesi, şeri bir delil ve kanıt olmaksızın bir işe girişmemesi ve başkaları hakkında yargıda bulunmaması gerekliliğini yansıtmaktadır.\r\n\r\n\r\n	4. Elbette şu noktanın hatırlatılması gerekir: Allah&rsquo;ın velilerini &uuml;zen ve onlara eziyet eden kimselere lanet etmek caiz olmakla kalmayıp hatta r&uuml;&ccedil;hana sahiptir. Ama a&ccedil;ıklanan hususlar, belirtilen soruya binaen haksız yere başkalarına lanette bulunan ve onları tekfir eden ve bireylerin ger&ccedil;ek ve hukuki şahsiyetlerine hakaret eden kimseler hakkındadır, ilahi el&ccedil;i ve velileri &uuml;zen ve onlara eziyet eden kimselerle ilgili değildir. B&ouml;yle kimseler Allah&rsquo;ın ve lanet edicilerin lanetine m&uuml;stahaktır. &ldquo;İndirdiğimiz apa&ccedil;ık delilleri ve hidayeti Kitap&rsquo;ta a&ccedil;ıklamamızdan sonra onları gizleyenler var ya, işte onlara hem Allah l&acirc;net eder, hem de b&uuml;t&uuml;n l&acirc;net etme konumunda olanlar l&acirc;net eder.&rdquo;[3]&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] M&uuml;minun, 3, &ldquo;Ger&ccedil;ekte bazı m&uuml;fessirlerin de belirttiği gibi &ldquo;lağv&rdquo; elle tutulur bir faydası olmayan her s&ouml;z ve amele denir. Mekarim, Nasır, Tefsir-i Numune, c. 14, s. 195, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1372 ş.\r\n\r\n\r\n	[2]Kuleyni, Kafi, c. 8, s. 69, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1368 ş.\r\n\r\n\r\n	[3] Bakara, 159.\r\n\r\n\r\n	&nbsp;'),(363,'tr374','<p>\r\n	&nbsp;Şu noktaya dikkat etmek zorunludur: İslam&rsquo;da fıkh&icirc; h&uuml;k&uuml;mler ve ahlak&icirc; usuller birbirini tamamlar ve aralarında hi&ccedil;bir ayrılık ve uyuşmazlık bulunmaz.[1] Bundan dolayı fertlerin hakkı sıfatıyla bazı h&uuml;k&uuml;mler ispatlanmış olsa da ve y&uuml;k&uuml;ml&uuml; bu haktan fıkh&icirc; bir h&uuml;k&uuml;m sıfatıyla istifade edebilse de, dinsel &ouml;ğretilerde ahlak&icirc; usuller sıfatıyla belirtilen diğer hakların onlarla yan yana gelmesiyle hayat tatlı hale gelir. Belirtilen meselenin k&uuml;lt&uuml;r, şer&rsquo;i meselelere bağlılık ve kadın ve kocanın birbirine duyduğu ilgi ve aralarındaki irtibat &ouml;l&ccedil;&uuml;s&uuml;ne bağlı olduğunu s&ouml;ylemek gerekir. Eğer irtibat dinsel &ouml;ğretiler, &uuml;nsiyet ve muhabbet esasına dayalı olursa ve koca ekonomik olanağa sahipse, y&uuml;k&uuml;ml&uuml;d&uuml;r. Nafaka ve olağan ihtiya&ccedil;lara ek olarak, kadının evladına verdiği s&uuml;t&uuml;n &uuml;cretini de diğer hakların yanında &ouml;demelidir. Elbette kocanın ekonomik olanağı yoksa ahlak&icirc; a&ccedil;ıdan kadın tarafından &uuml;cret talep edilmemesi en iyisidir ve kadın ve erkeğin şer&rsquo;i ve ahlak&icirc; vazifelere riayet etmeleri durumunda hayatın tatlı olacağına dikkat edilmelidir. Ama kadın şer&rsquo;i haklarını elde etmede ısrarlı olursa ve danışma yolu ve aile b&uuml;y&uuml;klerinin yardımı bir netice vermezse, yasal yolla ve mahkemeye şik&acirc;yet etmeyle b&ouml;yle bir teşebb&uuml;ste bulunabilir. Kadın tarafından &uuml;cret talep edilmesi, zorunlu olarak kadın ve koca arasında ihtilafın bulunduğu anlamına gelmez, ama İslam toplumunda genellikle b&ouml;yle istekler yaygın değildir.</p>\r\n\r\n<p>\r\n	Kadın ve kocanın karşılıklı vazifelerini &ouml;ğrenmek i&ccedil;in aşağıdaki adreslere başvurabilirsiniz:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Kadınların erkekler karşısındaki vazifeleri, Soru: 850 (Site: 925).<br />\r\n	&nbsp;&nbsp;&nbsp; Kadınların erkeklere itaat etmesi, Soru: 1674 Site (1345).&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Bkz: Tabatabai, Seyid Muhammed H&uuml;seyin, el-Mizan Fi Tefsiri&rsquo;l-Kur&rsquo;an, c. 2, s. 235, Defter-i İntişarat-ı İslam&icirc; Camia-i M&uuml;derrisin-i Havza-i İlmiye-i Kum, 1417 k.</p>\r\n','','&nbsp;Şu noktaya dikkat etmek zorunludur: İslam&rsquo;da fıkh&icirc; h&uuml;k&uuml;mler ve ahlak&icirc; usuller birbirini tamamlar ve aralarında hi&ccedil;bir ayrılık ve uyuşmazlık bulunmaz.[1] Bundan dolayı fertlerin hakkı sıfatıyla bazı h&uuml;k&uuml;mler ispatlanmış olsa da ve y&uuml;k&uuml;ml&uuml; bu haktan fıkh&icirc; bir h&uuml;k&uuml;m sıfatıyla istifade edebilse de, dinsel &ouml;ğretilerde ahlak&icirc; usuller sıfatıyla belirtilen diğer hakların onlarla yan yana gelmesiyle hayat tatlı hale gelir. Belirtilen meselenin k&uuml;lt&uuml;r, şer&rsquo;i meselelere bağlılık ve kadın ve kocanın birbirine duyduğu ilgi ve aralarındaki irtibat &ouml;l&ccedil;&uuml;s&uuml;ne bağlı olduğunu s&ouml;ylemek gerekir. Eğer irtibat dinsel &ouml;ğretiler, &uuml;nsiyet ve muhabbet esasına dayalı olursa ve koca ekonomik olanağa sahipse, y&uuml;k&uuml;ml&uuml;d&uuml;r. Nafaka ve olağan ihtiya&ccedil;lara ek olarak, kadının evladına verdiği s&uuml;t&uuml;n &uuml;cretini de diğer hakların yanında &ouml;demelidir. Elbette kocanın ekonomik olanağı yoksa ahlak&icirc; a&ccedil;ıdan kadın tarafından &uuml;cret talep edilmemesi en iyisidir ve kadın ve erkeğin şer&rsquo;i ve ahlak&icirc; vazifelere riayet etmeleri durumunda hayatın tatlı olacağına dikkat edilmelidir. Ama kadın şer&rsquo;i haklarını elde etmede ısrarlı olursa ve danışma yolu ve aile b&uuml;y&uuml;klerinin yardımı bir netice vermezse, yasal yolla ve mahkemeye şik&acirc;yet etmeyle b&ouml;yle bir teşebb&uuml;ste bulunabilir. Kadın tarafından &uuml;cret talep edilmesi, zorunlu olarak kadın ve koca arasında ihtilafın bulunduğu anlamına gelmez, ama İslam toplumunda genellikle b&ouml;yle istekler yaygın değildir.\r\n\r\n\r\n	Kadın ve kocanın karşılıklı vazifelerini &ouml;ğrenmek i&ccedil;in aşağıdaki adreslere başvurabilirsiniz:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Kadınların erkekler karşısındaki vazifeleri, Soru: 850 (Site: 925).\r\n	&nbsp;&nbsp;&nbsp; Kadınların erkeklere itaat etmesi, Soru: 1674 Site (1345).&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Bkz: Tabatabai, Seyid Muhammed H&uuml;seyin, el-Mizan Fi Tefsiri&rsquo;l-Kur&rsquo;an, c. 2, s. 235, Defter-i İntişarat-ı İslam&icirc; Camia-i M&uuml;derrisin-i Havza-i İlmiye-i Kum, 1417 k.',''),(364,'tr373','<p>\r\n	&nbsp;Dinar ve dirhem Hz. Peygamber (s.a.a) ve imamlar (a.s) zamanında yaygın olan d&ouml;vizlerdendi ve şer&icirc; ve hukuk&icirc; hususlarda da kullanılmaktaydı. Bug&uuml;n de bazı hususlarda kullanılmaktadır. Dinar altın t&uuml;r&uuml;nden ve dirhem ise g&uuml;m&uuml;şten bir sikkeydi. Bundan dolayı dinar ve dirhemde kullanılan altın ve g&uuml;m&uuml;ş&uuml;n ağırlığını bilmeyle bu iki sikkenin bug&uuml;nk&uuml; değeri anlaşılabilir. Şer&icirc; dinar yaklaşık 4/24 gramdır. Bazılarının g&ouml;r&uuml;ş&uuml;ne g&ouml;re ise yaklaşık 4/46 gramdır.[1] Her dirhem de kıymeti g&uuml;nl&uuml;k değer ile belirlenen yarım miskal g&uuml;m&uuml;şe tekab&uuml;l eder.[2] Bu iki değerli metalin kıymetinin değişmesi nedeniyle, bu miktardaki altın ve g&uuml;m&uuml;ş&uuml;n değeri Amerikan dolarıyla muhasebe edilebilir. Yanlışlıkla işlenmiş bir cinayetin diyeti bağlamında &ouml;denmesi gereken dirhem ve dinar birka&ccedil; şekilde ger&ccedil;ekleşir.</p>\r\n\r\n<p>\r\n	1. Eğer maktul erkek, M&uuml;sl&uuml;man ve &ouml;zg&uuml;r ise her miskali sikkeli on sekiz nohuttan[3] ibaret olan bin miskal şer&icirc; altın &ouml;denmelidir. Veya her dirhemi 12/6 sikkeli g&uuml;m&uuml;ş nohut olan on bin dirhem &ouml;denmelidir.[4]</p>\r\n\r\n<p>\r\n	2. Eğer maktul kadın, M&uuml;sl&uuml;man ve &ouml;zg&uuml;r ise onun diyeti yukarıda zikredilenin yarısıdır.[5]&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;----------</p>\r\n\r\n<p>\r\n	[1] İmam Humeyni, Tevzih&uuml;&rsquo;l-Mesail (Mahşi), Muhakkik ve Musahhih, Beni Haşimi Humeyni, Seyid Muhammed H&uuml;seyin, c, 2, s. 129, Defter-i İntişarat-ı İslam&icirc;, Kum, &ccedil;ap-ı heştom, 1424 k; &ldquo;Şer&icirc; Dinar Miktarı&rdquo;, Soru: 2204 (Site: 2756)&rsquo;dan alıntılanmıştır.</p>\r\n\r\n<p>\r\n	[2] Mekarim Şirazi,Nasır, Kitabu&rsquo;n-Nikah, c. 6, s. 19, İntişarat-ı Medrese-i İmam Ali b. Ebi Talib (a.s), Kum, 1424 k.</p>\r\n\r\n<p>\r\n	[3] Tevzih&uuml;&rsquo;l-Mesail (Mahşi), c. 2, s. 824.</p>\r\n\r\n<p>\r\n	[4] a.g.e.</p>\r\n\r\n<p>\r\n	[5] a.g.e.</p>\r\n','','&nbsp;Dinar ve dirhem Hz. Peygamber (s.a.a) ve imamlar (a.s) zamanında yaygın olan d&ouml;vizlerdendi ve şer&icirc; ve hukuk&icirc; hususlarda da kullanılmaktaydı. Bug&uuml;n de bazı hususlarda kullanılmaktadır. Dinar altın t&uuml;r&uuml;nden ve dirhem ise g&uuml;m&uuml;şten bir sikkeydi. Bundan dolayı dinar ve dirhemde kullanılan altın ve g&uuml;m&uuml;ş&uuml;n ağırlığını bilmeyle bu iki sikkenin bug&uuml;nk&uuml; değeri anlaşılabilir. Şer&icirc; dinar yaklaşık 4/24 gramdır. Bazılarının g&ouml;r&uuml;ş&uuml;ne g&ouml;re ise yaklaşık 4/46 gramdır.[1] Her dirhem de kıymeti g&uuml;nl&uuml;k değer ile belirlenen yarım miskal g&uuml;m&uuml;şe tekab&uuml;l eder.[2] Bu iki değerli metalin kıymetinin değişmesi nedeniyle, bu miktardaki altın ve g&uuml;m&uuml;ş&uuml;n değeri Amerikan dolarıyla muhasebe edilebilir. Yanlışlıkla işlenmiş bir cinayetin diyeti bağlamında &ouml;denmesi gereken dirhem ve dinar birka&ccedil; şekilde ger&ccedil;ekleşir.\r\n\r\n\r\n	1. Eğer maktul erkek, M&uuml;sl&uuml;man ve &ouml;zg&uuml;r ise her miskali sikkeli on sekiz nohuttan[3] ibaret olan bin miskal şer&icirc; altın &ouml;denmelidir. Veya her dirhemi 12/6 sikkeli g&uuml;m&uuml;ş nohut olan on bin dirhem &ouml;denmelidir.[4]\r\n\r\n\r\n	2. Eğer maktul kadın, M&uuml;sl&uuml;man ve &ouml;zg&uuml;r ise onun diyeti yukarıda zikredilenin yarısıdır.[5]&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;----------\r\n\r\n\r\n	[1] İmam Humeyni, Tevzih&uuml;&rsquo;l-Mesail (Mahşi), Muhakkik ve Musahhih, Beni Haşimi Humeyni, Seyid Muhammed H&uuml;seyin, c, 2, s. 129, Defter-i İntişarat-ı İslam&icirc;, Kum, &ccedil;ap-ı heştom, 1424 k; &ldquo;Şer&icirc; Dinar Miktarı&rdquo;, Soru: 2204 (Site: 2756)&rsquo;dan alıntılanmıştır.\r\n\r\n\r\n	[2] Mekarim Şirazi,Nasır, Kitabu&rsquo;n-Nikah, c. 6, s. 19, İntişarat-ı Medrese-i İmam Ali b. Ebi Talib (a.s), Kum, 1424 k.\r\n\r\n\r\n	[3] Tevzih&uuml;&rsquo;l-Mesail (Mahşi), c. 2, s. 824.\r\n\r\n\r\n	[4] a.g.e.\r\n\r\n\r\n	[5] a.g.e.',''),(365,'tr372','<p>\r\n	&nbsp;M&uuml;fessirlerin meşhur g&ouml;r&uuml;ş&uuml;ne g&ouml;re, İsrail oğulları suresi (İsra)[1] Mekke de nazil olmuştur ve Mekk&icirc; surelerden sayılmaktadır.[2] Genel olarak İsrail oğulları suresinin temel &ouml;ğretileri aşağıdaki konular esasınca şekillenmektedir:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; &Ouml;zellikle Kur&rsquo;an&rsquo;ın mucize oluşu ve Peygamber&rsquo;i Ekrem&rsquo;in (s.a.a) peygamberliğinin delilleri.<br />\r\n	&nbsp;&nbsp;&nbsp; Ahiret, ink&acirc;rcılık meselesi, &ouml;d&uuml;llendirme ve amel defteri meseleleri ile ilgili hususlar.<br />\r\n	&nbsp;&nbsp;&nbsp; Surenin başında ve sonunda yer alan İsrail oğulları kavminin maceralı tarihinin bir b&ouml;l&uuml;m&uuml;.<br />\r\n	&nbsp;&nbsp;&nbsp; İrade ve (ihtiyar) &ouml;zg&uuml;rl&uuml;ğ&uuml; meselesi ve her t&uuml;r iyi ve k&ouml;t&uuml; amelin neticesinin insana d&ouml;neceği hususu.<br />\r\n	&nbsp;&nbsp;&nbsp; Diğer d&uuml;nya i&ccedil;in bir numune olan bu d&uuml;nya hayatındaki hesap ve kitap meselesi.<br />\r\n	&nbsp;&nbsp;&nbsp; Başta akrabalar ve &ouml;zel olarak da baba ve anne olmak &uuml;zere t&uuml;m d&uuml;zeylerde hakşinas olma konusu.<br />\r\n	&nbsp;&nbsp;&nbsp; İsrafın, cimriliğin, evlat &ouml;ld&uuml;rmenin, zinanın, yetim malını yemenin, tartıda hile yapmanın, tekebb&uuml;r ve kan akıtmanın haram olması.<br />\r\n	&nbsp;&nbsp;&nbsp; Tevhit ve ilahiyat alanındaki konular.<br />\r\n	&nbsp;&nbsp;&nbsp; Hak karşısındaki her t&uuml;rl&uuml; inat&ccedil;ılıkla m&uuml;cadele etmek ve g&uuml;nahların insan ile Hakkın &ccedil;ehresini m&uuml;şahede etme arasında perde oluşturduğu meselesi.<br />\r\n	&nbsp;&nbsp;&nbsp; İnsanın şahsiyeti ve onun diğer yaratıklardan daha erdemli ve &uuml;st&uuml;n oluşu.<br />\r\n	&nbsp;&nbsp;&nbsp; Her t&uuml;rl&uuml; ahlaki ve i&ccedil;timai hastalıkların tedavisinde Kur&rsquo;an&rsquo;ın etkisi.<br />\r\n	&nbsp;&nbsp;&nbsp; Kur&rsquo;an&rsquo;ın mucize oluşu ve ona karşı durulamayacağı.<br />\r\n	&nbsp;&nbsp;&nbsp; Şeytanın vesveseleri ve şeytanın insana sızma yollarıyla ilgili olarak m&uuml;minlere verilen uyarı.<br />\r\n	&nbsp;&nbsp;&nbsp; Ahlaki &ouml;ğretiler.<br />\r\n	&nbsp;&nbsp;&nbsp; T&uuml;m insanlar i&ccedil;in ibret dersleri olması hedefiyle yukarıdaki hususlar bağlamında peygamberlerin tarihinden kesitler.[3]</p>\r\n\r\n<p>\r\n	&Ouml;zetle bu sure inan&ccedil;sal, ahlak&icirc; ve toplumsal konular b&uuml;t&uuml;n&uuml; kapsar ve değişik alanlarda insanın y&uuml;kseliş kaydetmesi ve tek&acirc;m&uuml;l etmesi i&ccedil;in k&acirc;mil bir re&ccedil;ete sayılır.[4]</p>\r\n\r\n<p>\r\n	Bu sorunun ayrıntılı cevabı yoktur.</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Bu surenin meşhur ismi, Beni İsrail&rsquo;dir ve İsra ile S&uuml;bhan gibi başka isimleri de vardır; Mekarim Şirazi, Nasır, Tefsir-i Numune, c. 12, s. 3, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1374 ş.</p>\r\n\r\n<p>\r\n	[2] a.g.e. s. 5.</p>\r\n\r\n<p>\r\n	[3] a.g.e. s. 5 ve 6.</p>\r\n\r\n<p>\r\n	[4] a.g.e. s. 6.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','','&nbsp;M&uuml;fessirlerin meşhur g&ouml;r&uuml;ş&uuml;ne g&ouml;re, İsrail oğulları suresi (İsra)[1] Mekke de nazil olmuştur ve Mekk&icirc; surelerden sayılmaktadır.[2] Genel olarak İsrail oğulları suresinin temel &ouml;ğretileri aşağıdaki konular esasınca şekillenmektedir:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; &Ouml;zellikle Kur&rsquo;an&rsquo;ın mucize oluşu ve Peygamber&rsquo;i Ekrem&rsquo;in (s.a.a) peygamberliğinin delilleri.\r\n	&nbsp;&nbsp;&nbsp; Ahiret, ink&acirc;rcılık meselesi, &ouml;d&uuml;llendirme ve amel defteri meseleleri ile ilgili hususlar.\r\n	&nbsp;&nbsp;&nbsp; Surenin başında ve sonunda yer alan İsrail oğulları kavminin maceralı tarihinin bir b&ouml;l&uuml;m&uuml;.\r\n	&nbsp;&nbsp;&nbsp; İrade ve (ihtiyar) &ouml;zg&uuml;rl&uuml;ğ&uuml; meselesi ve her t&uuml;r iyi ve k&ouml;t&uuml; amelin neticesinin insana d&ouml;neceği hususu.\r\n	&nbsp;&nbsp;&nbsp; Diğer d&uuml;nya i&ccedil;in bir numune olan bu d&uuml;nya hayatındaki hesap ve kitap meselesi.\r\n	&nbsp;&nbsp;&nbsp; Başta akrabalar ve &ouml;zel olarak da baba ve anne olmak &uuml;zere t&uuml;m d&uuml;zeylerde hakşinas olma konusu.\r\n	&nbsp;&nbsp;&nbsp; İsrafın, cimriliğin, evlat &ouml;ld&uuml;rmenin, zinanın, yetim malını yemenin, tartıda hile yapmanın, tekebb&uuml;r ve kan akıtmanın haram olması.\r\n	&nbsp;&nbsp;&nbsp; Tevhit ve ilahiyat alanındaki konular.\r\n	&nbsp;&nbsp;&nbsp; Hak karşısındaki her t&uuml;rl&uuml; inat&ccedil;ılıkla m&uuml;cadele etmek ve g&uuml;nahların insan ile Hakkın &ccedil;ehresini m&uuml;şahede etme arasında perde oluşturduğu meselesi.\r\n	&nbsp;&nbsp;&nbsp; İnsanın şahsiyeti ve onun diğer yaratıklardan daha erdemli ve &uuml;st&uuml;n oluşu.\r\n	&nbsp;&nbsp;&nbsp; Her t&uuml;rl&uuml; ahlaki ve i&ccedil;timai hastalıkların tedavisinde Kur&rsquo;an&rsquo;ın etkisi.\r\n	&nbsp;&nbsp;&nbsp; Kur&rsquo;an&rsquo;ın mucize oluşu ve ona karşı durulamayacağı.\r\n	&nbsp;&nbsp;&nbsp; Şeytanın vesveseleri ve şeytanın insana sızma yollarıyla ilgili olarak m&uuml;minlere verilen uyarı.\r\n	&nbsp;&nbsp;&nbsp; Ahlaki &ouml;ğretiler.\r\n	&nbsp;&nbsp;&nbsp; T&uuml;m insanlar i&ccedil;in ibret dersleri olması hedefiyle yukarıdaki hususlar bağlamında peygamberlerin tarihinden kesitler.[3]\r\n\r\n\r\n	&Ouml;zetle bu sure inan&ccedil;sal, ahlak&icirc; ve toplumsal konular b&uuml;t&uuml;n&uuml; kapsar ve değişik alanlarda insanın y&uuml;kseliş kaydetmesi ve tek&acirc;m&uuml;l etmesi i&ccedil;in k&acirc;mil bir re&ccedil;ete sayılır.[4]\r\n\r\n\r\n	Bu sorunun ayrıntılı cevabı yoktur.\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Bu surenin meşhur ismi, Beni İsrail&rsquo;dir ve İsra ile S&uuml;bhan gibi başka isimleri de vardır; Mekarim Şirazi, Nasır, Tefsir-i Numune, c. 12, s. 3, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1374 ş.\r\n\r\n\r\n	[2] a.g.e. s. 5.\r\n\r\n\r\n	[3] a.g.e. s. 5 ve 6.\r\n\r\n\r\n	[4] a.g.e. s. 6.\r\n\r\n\r\n	&nbsp;',''),(366,'tr371','<p>\r\n	&nbsp;&Ouml;l&uuml;mden korkmanın değişik neden ve sebepleri olabilir ve biz bu yazıda &ouml;zet olarak bu nedenlerin bazılarına işaret edeceğiz.</p>\r\n\r\n<p>\r\n	1. İnsanların &ccedil;oğu &ouml;l&uuml;m&uuml; fena, yokluk ve t&uuml;keniş olarak yorumlamaktadır. Apa&ccedil;ık olduğu &uuml;zere insan fena ve yokluktan dehşet duyar. Eğer insan &ouml;l&uuml;m&uuml; bu şekilde yorumlarsa, kesinlikle ondan ka&ccedil;ar. Bu y&uuml;zden hatta hayatın en g&uuml;zel anlarında bile &ouml;l&uuml;m fikri yaşam sevincini insana zehir edecek ve s&uuml;rekli insanı bu a&ccedil;ıdan kaygılandıracaktır.</p>\r\n\r\n<p>\r\n	2. Bazı insanlar da &ouml;l&uuml;m&uuml; yaşamın sonu bilmemekte ve ahrete inanmakla birlikte &ccedil;irkin amelleri ve k&ouml;t&uuml; işleri nedeni ile &ouml;l&uuml;mden korkmakta ve ondan dehşet duymaktadır; zira onlar &ouml;l&uuml;m&uuml; k&ouml;t&uuml; amellerinin neticeleri ile y&uuml;zleşmek olarak değerlendirirler. Bundan dolayı ilahi hesaptan ve amellerin karşılığını bulmaktan ka&ccedil;mak i&ccedil;in edebildikleri &ouml;l&ccedil;&uuml;de &ouml;l&uuml;m&uuml; geciktirme eğilimi taşırlar.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Bir şahıs Hz Peygamber&rsquo;den (s.a.a) neden &ouml;l&uuml;m&uuml; sevmiyorum diye sorar. Hz Peygamber (s.a.a) servetin var mı diye kendisinden sorar. Kendisi ise evet der. Hz Peygamber (s.a.a) kendinden &ouml;nce ondan bir şey yolladın mı diye sorar ve o şahıs ise hayır der. Hz Peygamber (s.a.a), işte bundan dolayı &ouml;l&uuml;m&uuml; sevmiyorsun diye buyurur.[1] Bu, İmam Ali&rsquo;nin (a.s) hikmetli s&ouml;zlerinden birinde ahu figan ettiği ve uyardığı şeydir: Ahiret azığının azlığı, yolun uzunluğu, seferin uzaklığı, maksadın b&uuml;y&uuml;kl&uuml;ğ&uuml; ve g&uuml;zerg&acirc;hın azim olması ne kadar zordur![2]&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	3. İmam Sadık (a.s) ş&ouml;yle buyuruyor: Bir fert Ebuzer&rsquo;den neden &ouml;l&uuml;mden korkuyoruz diye sorar. Ebuzer ş&ouml;yle cevap verir: &Ccedil;&uuml;nk&uuml; d&uuml;nyayı bayındır ama ahretinizi viran ettiniz. Tabii olarak bayındır ettiğiniz noktadan viran ettiğiniz mek&acirc;na intikal etmeyi istememektesiniz.[3]</p>\r\n\r\n<p>\r\n	Bu rivayetlerden istifade edildiği &uuml;zere &ouml;l&uuml;mden korkma nedeni, ahiret i&ccedil;in &ccedil;abalamamak, ona tevecc&uuml;h etmemek ve d&uuml;nyaya y&ouml;nelmektir. Bu ahiretin viran olmasına neden teşkil etmektedir. İnsan, &ouml;l&uuml;m&uuml;n ahiret &acirc;lemine ayak basmak ve bu d&uuml;nyadaki &ccedil;abalarının &uuml;r&uuml;n&uuml;n&uuml; g&ouml;rmek olduğuna inanmalıdır. Bu inan&ccedil; insanı şer&rsquo;i ve insani g&ouml;revlerini yerine getirmeye y&ouml;neltir ve onun Allah&rsquo;ın geniş rahmetine &uuml;mit duymasına neden olur. B&ouml;yle bir durumda insan &ouml;l&uuml;mden korkmamakla birlikte, onu ilahi g&ouml;r&uuml;şmeye vesilesi olması sebebiyle sever ve ona aşk duyar. Peygamber&rsquo;i Ekrem (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;&Ouml;l&uuml;m m&uuml;minin hediyesidir.&rdquo;[4] M&uuml;minlerin &Ouml;nderi ş&ouml;yle buyurmuştur: &ldquo;Allah&rsquo;a yemin ederim ki Ebu Talib evladının &ouml;l&uuml;me olan ilgisi, s&uuml;t emen bebeğin annenin s&uuml;t&uuml;ne olan ilgisinden daha &ccedil;oktur.&rdquo;[5] Bu nedenle &ouml;l&uuml;mden korkmamanın yolu ahirete tevecc&uuml;h etmektir; &ccedil;&uuml;nk&uuml; Allah&rsquo;a ve kıyamet g&uuml;n&uuml;ne iman etmemek ve de ahireti unutmak ve onun i&ccedil;in azık hazırlamamak &ouml;l&uuml;mden korkmanın temel nedenlerindendir.</p>\r\n\r\n<p>\r\n	Bu sorunun ayrıntılı cevabı yoktur.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Şeyh Saduk, Hisal, terc&uuml;me-i Kemere-i, c. 1, s. 69, Kitap&ccedil;ı, Tahran, &ccedil;ap-ı evvel, 1377 ş.</p>\r\n\r\n<p>\r\n	[2] Temimi, Amedi, Abd&uuml;lvahid, Ğureru&rsquo;l-Hikem Ve Dueru&rsquo;l-Kelim, s. 144, Defter-i Tebliğat-ı İslam&icirc;, Kum, 1366 ş.</p>\r\n\r\n<p>\r\n	[3] Ali Ekber Ahundi, Muhammed, c. 2, s. 458, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, &ccedil;ap-ı &ccedil;arom, 1407 k.</p>\r\n\r\n<p>\r\n	[4] Meclisi, Muhammed Bakır, Bihar&uuml;&rsquo;l-Envar, c. 70, s. 171, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, 1409 k.</p>\r\n\r\n<p>\r\n	[5] Nehc&uuml;&rsquo;l-Beleğa, s. 52, hutbe. 5.</p>\r\n','','&nbsp;&Ouml;l&uuml;mden korkmanın değişik neden ve sebepleri olabilir ve biz bu yazıda &ouml;zet olarak bu nedenlerin bazılarına işaret edeceğiz.\r\n\r\n\r\n	1. İnsanların &ccedil;oğu &ouml;l&uuml;m&uuml; fena, yokluk ve t&uuml;keniş olarak yorumlamaktadır. Apa&ccedil;ık olduğu &uuml;zere insan fena ve yokluktan dehşet duyar. Eğer insan &ouml;l&uuml;m&uuml; bu şekilde yorumlarsa, kesinlikle ondan ka&ccedil;ar. Bu y&uuml;zden hatta hayatın en g&uuml;zel anlarında bile &ouml;l&uuml;m fikri yaşam sevincini insana zehir edecek ve s&uuml;rekli insanı bu a&ccedil;ıdan kaygılandıracaktır.\r\n\r\n\r\n	2. Bazı insanlar da &ouml;l&uuml;m&uuml; yaşamın sonu bilmemekte ve ahrete inanmakla birlikte &ccedil;irkin amelleri ve k&ouml;t&uuml; işleri nedeni ile &ouml;l&uuml;mden korkmakta ve ondan dehşet duymaktadır; zira onlar &ouml;l&uuml;m&uuml; k&ouml;t&uuml; amellerinin neticeleri ile y&uuml;zleşmek olarak değerlendirirler. Bundan dolayı ilahi hesaptan ve amellerin karşılığını bulmaktan ka&ccedil;mak i&ccedil;in edebildikleri &ouml;l&ccedil;&uuml;de &ouml;l&uuml;m&uuml; geciktirme eğilimi taşırlar.&nbsp; &nbsp;\r\n\r\n\r\n	Bir şahıs Hz Peygamber&rsquo;den (s.a.a) neden &ouml;l&uuml;m&uuml; sevmiyorum diye sorar. Hz Peygamber (s.a.a) servetin var mı diye kendisinden sorar. Kendisi ise evet der. Hz Peygamber (s.a.a) kendinden &ouml;nce ondan bir şey yolladın mı diye sorar ve o şahıs ise hayır der. Hz Peygamber (s.a.a), işte bundan dolayı &ouml;l&uuml;m&uuml; sevmiyorsun diye buyurur.[1] Bu, İmam Ali&rsquo;nin (a.s) hikmetli s&ouml;zlerinden birinde ahu figan ettiği ve uyardığı şeydir: Ahiret azığının azlığı, yolun uzunluğu, seferin uzaklığı, maksadın b&uuml;y&uuml;kl&uuml;ğ&uuml; ve g&uuml;zerg&acirc;hın azim olması ne kadar zordur![2]&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	3. İmam Sadık (a.s) ş&ouml;yle buyuruyor: Bir fert Ebuzer&rsquo;den neden &ouml;l&uuml;mden korkuyoruz diye sorar. Ebuzer ş&ouml;yle cevap verir: &Ccedil;&uuml;nk&uuml; d&uuml;nyayı bayındır ama ahretinizi viran ettiniz. Tabii olarak bayındır ettiğiniz noktadan viran ettiğiniz mek&acirc;na intikal etmeyi istememektesiniz.[3]\r\n\r\n\r\n	Bu rivayetlerden istifade edildiği &uuml;zere &ouml;l&uuml;mden korkma nedeni, ahiret i&ccedil;in &ccedil;abalamamak, ona tevecc&uuml;h etmemek ve d&uuml;nyaya y&ouml;nelmektir. Bu ahiretin viran olmasına neden teşkil etmektedir. İnsan, &ouml;l&uuml;m&uuml;n ahiret &acirc;lemine ayak basmak ve bu d&uuml;nyadaki &ccedil;abalarının &uuml;r&uuml;n&uuml;n&uuml; g&ouml;rmek olduğuna inanmalıdır. Bu inan&ccedil; insanı şer&rsquo;i ve insani g&ouml;revlerini yerine getirmeye y&ouml;neltir ve onun Allah&rsquo;ın geniş rahmetine &uuml;mit duymasına neden olur. B&ouml;yle bir durumda insan &ouml;l&uuml;mden korkmamakla birlikte, onu ilahi g&ouml;r&uuml;şmeye vesilesi olması sebebiyle sever ve ona aşk duyar. Peygamber&rsquo;i Ekrem (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;&Ouml;l&uuml;m m&uuml;minin hediyesidir.&rdquo;[4] M&uuml;minlerin &Ouml;nderi ş&ouml;yle buyurmuştur: &ldquo;Allah&rsquo;a yemin ederim ki Ebu Talib evladının &ouml;l&uuml;me olan ilgisi, s&uuml;t emen bebeğin annenin s&uuml;t&uuml;ne olan ilgisinden daha &ccedil;oktur.&rdquo;[5] Bu nedenle &ouml;l&uuml;mden korkmamanın yolu ahirete tevecc&uuml;h etmektir; &ccedil;&uuml;nk&uuml; Allah&rsquo;a ve kıyamet g&uuml;n&uuml;ne iman etmemek ve de ahireti unutmak ve onun i&ccedil;in azık hazırlamamak &ouml;l&uuml;mden korkmanın temel nedenlerindendir.\r\n\r\n\r\n	Bu sorunun ayrıntılı cevabı yoktur.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Şeyh Saduk, Hisal, terc&uuml;me-i Kemere-i, c. 1, s. 69, Kitap&ccedil;ı, Tahran, &ccedil;ap-ı evvel, 1377 ş.\r\n\r\n\r\n	[2] Temimi, Amedi, Abd&uuml;lvahid, Ğureru&rsquo;l-Hikem Ve Dueru&rsquo;l-Kelim, s. 144, Defter-i Tebliğat-ı İslam&icirc;, Kum, 1366 ş.\r\n\r\n\r\n	[3] Ali Ekber Ahundi, Muhammed, c. 2, s. 458, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, &ccedil;ap-ı &ccedil;arom, 1407 k.\r\n\r\n\r\n	[4] Meclisi, Muhammed Bakır, Bihar&uuml;&rsquo;l-Envar, c. 70, s. 171, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, 1409 k.\r\n\r\n\r\n	[5] Nehc&uuml;&rsquo;l-Beleğa, s. 52, hutbe. 5.',''),(367,'tr370','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Buruc kelimesinin zikredildiği ayetlerde Y&uuml;ce Allah ş&ouml;yle buyuruyor: G&ouml;ğe bur&ccedil;lar yerleştiren, orada bir ışık kaynağı (g&uuml;neş) ve aydınlatıcı bir ay yaratanın şanı &ccedil;ok y&uuml;cedir. Andolsun, biz g&ouml;kte bur&ccedil;lar yaptık ve onu, bakanlar i&ccedil;in s&uuml;sledik.&rdquo; Bu kelime hem muhkem ve &ccedil;evrilmiş bur&ccedil; ve kale anlamını ifade eden eski manası ve hem de t&uuml;m d&uuml;nyada &ouml;zel s&uuml;slemeler ile kendini g&ouml;steren g&ouml;kdelenlere denmektedir.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Bur&ccedil; kelimesinin (Arap&ccedil;ada) &ccedil;oğulu olan&ldquo;buruc&rdquo;, kalelerin d&ouml;rtkenarında inşa edilen y&uuml;ksek yapı ve binaya denir ve bu bur&ccedil;larda d&uuml;şmana karşı koymak i&ccedil;in onların temelleri sağlam yapılır. Bu kelimenin manasının k&ouml;k&uuml;, zuhurdur ve &ldquo;et-teber&uuml;cu bizzinet&rdquo; ziyneti zahir kılmak anlamına gelir.[1] Aynı şekilde ortada ve zahir olan her şeye denir. Daha &ccedil;ok saraylarda kullanılması, sarayların bakanların g&ouml;z&uuml;nde zahir ve a&ccedil;ık olmasından kaynaklanır.[2] İşte bu mana ayetin maksadıdır; &ccedil;&uuml;nk&uuml; ş&ouml;yle buyuruyor: &laquo;وَ لَقَدْ جَعَلْنا فِی السَّماءِ بُرُوجاً وَ زَیَّنَّاها لِلنَّاظِرِینَ ...&raquo;[3] Ve&nbsp; &laquo;وَ السَّماءِ ذاتِ الْبُرُوج&raquo; ayetinde bur&ccedil;lar (g&uuml;neş ve ay)[4] vesilesiyle korunan g&ouml;ğe ant i&ccedil;ilmiştir.[5] Bundan dolayı, buruc kelimesinin zikredildiği ayetlerin zahiri manası şudur: G&ouml;ğe bur&ccedil;lar yerleştiren, orada bir ışık kaynağı (g&uuml;neş) ve aydınlatıcı bir ay yaratanın şanı &ccedil;ok y&uuml;cedir. Andolsun, biz g&ouml;kte bur&ccedil;lar yaptık ve onu, bakanlar i&ccedil;in s&uuml;sledik.[6] Elbette bir grup m&uuml;fessir burucu n&uuml;c&uuml;m ilminde bilinen on iki bur&ccedil; olarak yorumlamıştır.[7] &laquo;أَیْنَما تَکُونُوا یُدْرِکْکُمُ الْمَوْتُ وَ لَوْ کُنْتُمْ فی&rlm; بُرُوجٍ مُشَیَّدَة&raquo;[8] ayeti şerifesi ger&ccedil;ekte bir &ouml;rnektir ve Kur&rsquo;an insanın aracılığıyla kendisini olumsuzluklar ve tehlikelerden koruduğu şeyler hakkında bir &ouml;rnek vermek istemektedir. Bunun manası, kendisinden ka&ccedil;mak i&ccedil;in en muhkem sığınaklara sığınılsa da &ouml;l&uuml;mden hi&ccedil; kimsenin ka&ccedil;amayacağıdır.[9] Muhkem bur&ccedil;lar da d&acirc;hil olmak &uuml;zere hi&ccedil;bir şey, &ouml;l&uuml;m&uuml; engelleyemez; bunun delili de a&ccedil;ıktır: &Ouml;l&uuml;m sanıldığının aksine dışarıdan insana sızmamaktadır, bilakis insanın i&ccedil;inden kaynaklanmaktadır; &ccedil;&uuml;nk&uuml; bedenin değişik organlarının kabiliyeti ister istemez sınırlıdır ve bir g&uuml;n sona ermektedir. Elbette tabii olmayan &ouml;l&uuml;mler dışarıdan insana gelmektedir, ama tabii &ouml;l&uuml;mler i&ccedil;eriden kaynaklanır. Bu y&uuml;zden sağlam bur&ccedil;lar ve muhkem kaleler bile ona karşı koyamaz. Muhkem kalelerin tabii olmayan &ouml;l&uuml;mleri bazen engellediği doğrudur, ama netice itibariyle bir zaman sonra tabii &ouml;l&uuml;m insana varır.[10] &Ouml;zetle, bu kelime hem Kur&rsquo;an&rsquo;da zikredildiği şekliyle muhkem ve &ccedil;evrilmiş bur&ccedil; ve kale anlamını ifade eden eski manası ve hem de t&uuml;m d&uuml;nyada &ouml;zel s&uuml;slemeler ile kendini g&ouml;steren g&ouml;kdelenlere denmektedir. &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Tabatabai, Seyid Muhammed H&uuml;seyin, el-Mizan, Fi Tefsiri&rsquo;l-Kur&rsquo;an, terc&uuml;me, Musevi, Seyid Muhammed Bakır, c. 5, s. 6, Defter-i İntişarat-ı İslami, Kum, 1374 ş.</p>\r\n\r\n<p>\r\n	[2] a.g.e. c. 2, s. 413.</p>\r\n\r\n<p>\r\n	[3] Hicr, 16.</p>\r\n\r\n<p>\r\n	[4] Tarihi, Fahrettin, Mecmeu&rsquo;l-Bahreyn, Muhakkik ve Musahhih: H&uuml;seyni, Seyid Ahmed, c. 2, s. 276, Neşr-i Kitabfuruşi M&uuml;rtezevi, Tahran, &ccedil;ap-ı sevvom, 1416 k.</p>\r\n\r\n<p>\r\n	[5] Terc&uuml;me-i el-Mizan Fi Tefsiri&rsquo;l-Kur&rsquo;an, c. 20, s. 413.</p>\r\n\r\n<p>\r\n	[6] a.g.e. c. 12, s. 202, Mecmeu&rsquo;l-Bahreyn, c. 2, s. 276.</p>\r\n\r\n<p>\r\n	[7] &Acirc;lusi, Seyid Mahmud, Ruhu&rsquo;l-Maani Fi Tefsiri&rsquo;l-Kur&rsquo;ani&rsquo;l-Azim, tahkik: Atiye, Ali Abd&uuml;lbari, c. 15, s. 294, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İlmiye, Beyrut, &ccedil;ap-ı evvel, 1415 k.</p>\r\n\r\n<p>\r\n	[8] Nisa, 78: &ldquo;Nerede olursanız olun, sağlam ve tahkim edilmiş kaleler i&ccedil;inde bulunsanız bile &ouml;l&uuml;m size ulaşacaktır.&rdquo;</p>\r\n\r\n<p>\r\n	[9] Terc&uuml;me-i el-Mizan Fi Tefsiri&rsquo;l-Kur&rsquo;an, c. 5, s. 6.</p>\r\n\r\n<p>\r\n	[10] Mekarim Şirazi, Nasır, Tefsir-i Numune, c. 4, s. 19, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, &ccedil;ap-ı evvel, 1374 ş.</p>\r\n','Buruc kelimesinin zikredildiği ayetlerde Y&uuml;ce Allah ş&ouml;yle buyuruyor: G&ouml;ğe bur&ccedil;lar yerleştiren, orada bir ışık kaynağı (g&uuml;neş) ve aydınlatıcı bir ay yaratanın şanı &ccedil;ok y&uuml;cedir. Andolsun, biz g&ouml;kte bur&ccedil;lar yaptık ve onu, bakanlar i&ccedil;in s&uuml;sledik.&rdquo; Bu kelime hem muhkem ve &ccedil;evrilmiş bur&ccedil; ve kale anlamını ifade eden eski manası ve hem de t&uuml;m d&uuml;nyada &ouml;zel s&uuml;slemeler ile kendini g&ouml;steren g&ouml;kdelenlere denmektedir.','&nbsp;Bur&ccedil; kelimesinin (Arap&ccedil;ada) &ccedil;oğulu olan&ldquo;buruc&rdquo;, kalelerin d&ouml;rtkenarında inşa edilen y&uuml;ksek yapı ve binaya denir ve bu bur&ccedil;larda d&uuml;şmana karşı koymak i&ccedil;in onların temelleri sağlam yapılır. Bu kelimenin manasının k&ouml;k&uuml;, zuhurdur ve &ldquo;et-teber&uuml;cu bizzinet&rdquo; ziyneti zahir kılmak anlamına gelir.[1] Aynı şekilde ortada ve zahir olan her şeye denir. Daha &ccedil;ok saraylarda kullanılması, sarayların bakanların g&ouml;z&uuml;nde zahir ve a&ccedil;ık olmasından kaynaklanır.[2] İşte bu mana ayetin maksadıdır; &ccedil;&uuml;nk&uuml; ş&ouml;yle buyuruyor: &laquo;وَ لَقَدْ جَعَلْنا فِی السَّماءِ بُرُوجاً وَ زَیَّنَّاها لِلنَّاظِرِینَ ...&raquo;[3] Ve&nbsp; &laquo;وَ السَّماءِ ذاتِ الْبُرُوج&raquo; ayetinde bur&ccedil;lar (g&uuml;neş ve ay)[4] vesilesiyle korunan g&ouml;ğe ant i&ccedil;ilmiştir.[5] Bundan dolayı, buruc kelimesinin zikredildiği ayetlerin zahiri manası şudur: G&ouml;ğe bur&ccedil;lar yerleştiren, orada bir ışık kaynağı (g&uuml;neş) ve aydınlatıcı bir ay yaratanın şanı &ccedil;ok y&uuml;cedir. Andolsun, biz g&ouml;kte bur&ccedil;lar yaptık ve onu, bakanlar i&ccedil;in s&uuml;sledik.[6] Elbette bir grup m&uuml;fessir burucu n&uuml;c&uuml;m ilminde bilinen on iki bur&ccedil; olarak yorumlamıştır.[7] &laquo;أَیْنَما تَکُونُوا یُدْرِکْکُمُ الْمَوْتُ وَ لَوْ کُنْتُمْ فی&rlm; بُرُوجٍ مُشَیَّدَة&raquo;[8] ayeti şerifesi ger&ccedil;ekte bir &ouml;rnektir ve Kur&rsquo;an insanın aracılığıyla kendisini olumsuzluklar ve tehlikelerden koruduğu şeyler hakkında bir &ouml;rnek vermek istemektedir. Bunun manası, kendisinden ka&ccedil;mak i&ccedil;in en muhkem sığınaklara sığınılsa da &ouml;l&uuml;mden hi&ccedil; kimsenin ka&ccedil;amayacağıdır.[9] Muhkem bur&ccedil;lar da d&acirc;hil olmak &uuml;zere hi&ccedil;bir şey, &ouml;l&uuml;m&uuml; engelleyemez; bunun delili de a&ccedil;ıktır: &Ouml;l&uuml;m sanıldığının aksine dışarıdan insana sızmamaktadır, bilakis insanın i&ccedil;inden kaynaklanmaktadır; &ccedil;&uuml;nk&uuml; bedenin değişik organlarının kabiliyeti ister istemez sınırlıdır ve bir g&uuml;n sona ermektedir. Elbette tabii olmayan &ouml;l&uuml;mler dışarıdan insana gelmektedir, ama tabii &ouml;l&uuml;mler i&ccedil;eriden kaynaklanır. Bu y&uuml;zden sağlam bur&ccedil;lar ve muhkem kaleler bile ona karşı koyamaz. Muhkem kalelerin tabii olmayan &ouml;l&uuml;mleri bazen engellediği doğrudur, ama netice itibariyle bir zaman sonra tabii &ouml;l&uuml;m insana varır.[10] &Ouml;zetle, bu kelime hem Kur&rsquo;an&rsquo;da zikredildiği şekliyle muhkem ve &ccedil;evrilmiş bur&ccedil; ve kale anlamını ifade eden eski manası ve hem de t&uuml;m d&uuml;nyada &ouml;zel s&uuml;slemeler ile kendini g&ouml;steren g&ouml;kdelenlere denmektedir. &nbsp;\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Tabatabai, Seyid Muhammed H&uuml;seyin, el-Mizan, Fi Tefsiri&rsquo;l-Kur&rsquo;an, terc&uuml;me, Musevi, Seyid Muhammed Bakır, c. 5, s. 6, Defter-i İntişarat-ı İslami, Kum, 1374 ş.\r\n\r\n\r\n	[2] a.g.e. c. 2, s. 413.\r\n\r\n\r\n	[3] Hicr, 16.\r\n\r\n\r\n	[4] Tarihi, Fahrettin, Mecmeu&rsquo;l-Bahreyn, Muhakkik ve Musahhih: H&uuml;seyni, Seyid Ahmed, c. 2, s. 276, Neşr-i Kitabfuruşi M&uuml;rtezevi, Tahran, &ccedil;ap-ı sevvom, 1416 k.\r\n\r\n\r\n	[5] Terc&uuml;me-i el-Mizan Fi Tefsiri&rsquo;l-Kur&rsquo;an, c. 20, s. 413.\r\n\r\n\r\n	[6] a.g.e. c. 12, s. 202, Mecmeu&rsquo;l-Bahreyn, c. 2, s. 276.\r\n\r\n\r\n	[7] &Acirc;lusi, Seyid Mahmud, Ruhu&rsquo;l-Maani Fi Tefsiri&rsquo;l-Kur&rsquo;ani&rsquo;l-Azim, tahkik: Atiye, Ali Abd&uuml;lbari, c. 15, s. 294, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İlmiye, Beyrut, &ccedil;ap-ı evvel, 1415 k.\r\n\r\n\r\n	[8] Nisa, 78: &ldquo;Nerede olursanız olun, sağlam ve tahkim edilmiş kaleler i&ccedil;inde bulunsanız bile &ouml;l&uuml;m size ulaşacaktır.&rdquo;\r\n\r\n\r\n	[9] Terc&uuml;me-i el-Mizan Fi Tefsiri&rsquo;l-Kur&rsquo;an, c. 5, s. 6.\r\n\r\n\r\n	[10] Mekarim Şirazi, Nasır, Tefsir-i Numune, c. 4, s. 19, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, &ccedil;ap-ı evvel, 1374 ş.'),(368,'tr369','<p>\r\n	&nbsp;Canlı yaratıkların cisimlerinin yapısı gereği, ruh bedenden &ccedil;ıktıktan sonra tabii olarak beden kokar, &ccedil;&uuml;r&uuml;r ve yok olur. Bu nedenle bazı bedenlerin yıllar ge&ccedil;tikten sonra aynı şekilde salim kalması uzak bir ihtimaldir. Ama Allah her şeye kadir olduğundan[1] b&ouml;yle bir şey zihinden uzak tutulmamalı ve akl&icirc; ve normal olarak muhal g&ouml;r&uuml;lmemelidir. Bu genel kaide ve kanun bazı hususlarda istisnaya tabi tutulmuştur. İlahi izin d&acirc;hilinde bir takım iş ve şeyler bedenlerin &ccedil;&uuml;r&uuml;mesini engelleyebilir. Nitekim mumyalamak bedenin salim kalmasını sağlamaktadır ve bu mesele binlerce yıllık bir tecr&uuml;beyle ispatlanmıştır. Aynı şekilde eğer Allah&rsquo;ın iradesi hak bir meselenin ispat edilmesine taalluk ederse, bir ferdi yıllarca &ouml;l&uuml; ve bedenini de salim tutabilir ve de ikinci bir defa ona ruh verip kendisini diriltebilir. Nitekim Kur&rsquo;an-ı Kerim&rsquo;de Allah&rsquo;ın el&ccedil;isi Uzeyr&rsquo;in kıssasına işaret edilmiştir.[2] Rivayetlerde belirtildiği &uuml;zere eğer bir şahıs Cuma g&uuml;ls&uuml; ehli olursa, bedeni kabirde &ccedil;&uuml;r&uuml;mez.[3] Bu olay bir&ccedil;ok defa ger&ccedil;ekleşmiştir. Hem şifahi olarak ve hem de rivayet kaynaklarında kabri a&ccedil;ıldıktan sonra filan m&uuml;minin bedenini muattar ve salim olarak g&ouml;rd&uuml;ler diye nakillerde bulunulmuştur. Bundan dolayı bir ferdin bedeninin yok olması her ne kadar tabiiyse de ve bir&ccedil;ok şehidin bedeni yok olsa da savaş&ccedil;ı bir şehidin bedeni yıllar sonra toprak altından salim olarak &ccedil;ıkarırlarsa, bu inanılmayacak bir şey değildir; &ccedil;&uuml;nk&uuml; yukarıda beyan ettiğimiz hususlardan birine tekab&uuml;l etmiş olabilir.</p>\r\n\r\n<p>\r\n	Bu sorunun ayrıntılı cevabı yoktur.</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] &Acirc;li İmran, 26; Tahrim, 8.</p>\r\n\r\n<p>\r\n	[2] &ldquo;Yahut altı &uuml;st&uuml;ne gelmiş (ıpıssız duran) bir şehre uğrayan kimseyi g&ouml;rmedin mi? O, &ldquo;Allah, burayı &ouml;l&uuml;m&uuml;nden sonra nasıl diriltecek (acaba)?&rdquo; demişti. Bunun &uuml;zerine, Allah onu &ouml;ld&uuml;r&uuml;p y&uuml;zyıl &ouml;l&uuml; bıraktı, sonra diriltti ve ona sordu: &ldquo;Ne kadar (&ouml;l&uuml;) kaldın?&rdquo; O, &ldquo;Bir g&uuml;n veya bir g&uuml;nden daha az kaldım&rdquo; diye cevap verdi. Allah, ş&ouml;yle dedi: &ldquo;Hayır, y&uuml;z sene kaldın. B&ouml;yle iken yiyeceğine ve i&ccedil;eceğine bak, hen&uuml;z bozulmamış.&rdquo; Bakara, 259.</p>\r\n\r\n<p>\r\n	[3] Cuma Gusl&uuml; Ve Kabirde Bedeninin &Ccedil;&uuml;r&uuml;memesi, 4156 (Site: 4583).</p>\r\n','','&nbsp;Canlı yaratıkların cisimlerinin yapısı gereği, ruh bedenden &ccedil;ıktıktan sonra tabii olarak beden kokar, &ccedil;&uuml;r&uuml;r ve yok olur. Bu nedenle bazı bedenlerin yıllar ge&ccedil;tikten sonra aynı şekilde salim kalması uzak bir ihtimaldir. Ama Allah her şeye kadir olduğundan[1] b&ouml;yle bir şey zihinden uzak tutulmamalı ve akl&icirc; ve normal olarak muhal g&ouml;r&uuml;lmemelidir. Bu genel kaide ve kanun bazı hususlarda istisnaya tabi tutulmuştur. İlahi izin d&acirc;hilinde bir takım iş ve şeyler bedenlerin &ccedil;&uuml;r&uuml;mesini engelleyebilir. Nitekim mumyalamak bedenin salim kalmasını sağlamaktadır ve bu mesele binlerce yıllık bir tecr&uuml;beyle ispatlanmıştır. Aynı şekilde eğer Allah&rsquo;ın iradesi hak bir meselenin ispat edilmesine taalluk ederse, bir ferdi yıllarca &ouml;l&uuml; ve bedenini de salim tutabilir ve de ikinci bir defa ona ruh verip kendisini diriltebilir. Nitekim Kur&rsquo;an-ı Kerim&rsquo;de Allah&rsquo;ın el&ccedil;isi Uzeyr&rsquo;in kıssasına işaret edilmiştir.[2] Rivayetlerde belirtildiği &uuml;zere eğer bir şahıs Cuma g&uuml;ls&uuml; ehli olursa, bedeni kabirde &ccedil;&uuml;r&uuml;mez.[3] Bu olay bir&ccedil;ok defa ger&ccedil;ekleşmiştir. Hem şifahi olarak ve hem de rivayet kaynaklarında kabri a&ccedil;ıldıktan sonra filan m&uuml;minin bedenini muattar ve salim olarak g&ouml;rd&uuml;ler diye nakillerde bulunulmuştur. Bundan dolayı bir ferdin bedeninin yok olması her ne kadar tabiiyse de ve bir&ccedil;ok şehidin bedeni yok olsa da savaş&ccedil;ı bir şehidin bedeni yıllar sonra toprak altından salim olarak &ccedil;ıkarırlarsa, bu inanılmayacak bir şey değildir; &ccedil;&uuml;nk&uuml; yukarıda beyan ettiğimiz hususlardan birine tekab&uuml;l etmiş olabilir.\r\n\r\n\r\n	Bu sorunun ayrıntılı cevabı yoktur.\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] &Acirc;li İmran, 26; Tahrim, 8.\r\n\r\n\r\n	[2] &ldquo;Yahut altı &uuml;st&uuml;ne gelmiş (ıpıssız duran) bir şehre uğrayan kimseyi g&ouml;rmedin mi? O, &ldquo;Allah, burayı &ouml;l&uuml;m&uuml;nden sonra nasıl diriltecek (acaba)?&rdquo; demişti. Bunun &uuml;zerine, Allah onu &ouml;ld&uuml;r&uuml;p y&uuml;zyıl &ouml;l&uuml; bıraktı, sonra diriltti ve ona sordu: &ldquo;Ne kadar (&ouml;l&uuml;) kaldın?&rdquo; O, &ldquo;Bir g&uuml;n veya bir g&uuml;nden daha az kaldım&rdquo; diye cevap verdi. Allah, ş&ouml;yle dedi: &ldquo;Hayır, y&uuml;z sene kaldın. B&ouml;yle iken yiyeceğine ve i&ccedil;eceğine bak, hen&uuml;z bozulmamış.&rdquo; Bakara, 259.\r\n\r\n\r\n	[3] Cuma Gusl&uuml; Ve Kabirde Bedeninin &Ccedil;&uuml;r&uuml;memesi, 4156 (Site: 4583).',''),(369,'tr368','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Tevbe suresinin 43. Ayetin tefsiri hakkında detaylı cevapta zikredilen indekslerde beyan edilen a&ccedil;ıklamalara m&uuml;racaat ediniz.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Tahrim s&uuml;resinin birinci ayetinde ge&ccedil;en haramdan maksat şer&#39;i haram değildir. Zira &#39;&#39;Lime tuharrimu (neden haram kılıyorsun?)&quot; şeklindeki c&uuml;mle i&#39;tab ve kınama anlamında değil, belki bir anlamda peygamber (s.a.) i&ccedil;in bir şafkat ve onun i&ccedil;in şekillenen bir &uuml;z&uuml;lme durumunu ibraz etme anlamındadır. Ş&ouml;yle ki: Neden yemine bağlı kalarak kendini o nimetten ve helal olan şeylerden mahrum ediyorsun. Hanımlarının rızasını kazanmak i&ccedil;in kendini bazı helal ve caiz olan şeylerden mahrum ediyor ve kendini zor duruma sokuyorsun? Tıpkı gelir sağlamak i&ccedil;in bir&ccedil;ok zahmete katlanıp kayda değer bir fayda kendisine iade etmeyen bir kimseye karşı, &nbsp;neden o kadar kendine zahmet veriyorsun oysaki &ccedil;ekeceğin bu zahmet karşılığında kayda değer bir şey size iade edilmiyor dediğimiz gibi?</p>\r\n</div>\r\n','<p>\r\n	&nbsp;&quot;Ey peygamber! Eşlerinin rızasını arayarak, Allah&#39;ın sana hel&acirc;l kıldığı şeyi ni&ccedil;in sen kendine haram ediyorsun? Allah &ccedil;ok bağışlayandır, &ccedil;ok merhamet edendir&quot;[1]</p>\r\n\r\n<p>\r\n	Bu ayetin nuzul sebebi hakkında meşhur ve uygun olan nakil şudur: Peygamber, (a.s.s) eşlerinden Zeynep binti Cahş&#39;ın yanına giderdi. Zeynep Efendimizi uzun muddet yanında tutarak tedar&uuml;k ettiği baldan ikram ederdi. Peygamberin diğer hanımı Aişe bundan haberdar olunca rahatsız olur ve derki: Ben ile (Efendimizin eşlerinden biri olan) Hafsa&#39;yla birlikte kendi aramızda ş&ouml;yle anlaştık: Her ne zaman Peygamber (a.s.s) ikimizden hangisinin yanına gelirse hemen ona,&nbsp; acaba &quot;magafir&quot; samğını[2] mı&quot; (sakızını) yemişsin? diyelim. (&quot;Magafir&quot;, Hicaz&#39;ın &#39;&#39;urfet&#39;&#39; isimli ağa&ccedil;larından &ccedil;ıkan ve nahoş kokusu olan bir t&uuml;r sıvının adıdır). Peygamber Efendimiz (a.s.s) ise elbisesinden veya ağzından m&uuml;nasip ve uygun olmayan her hangi bir kokunun gelmemesine ve aksine s&uuml;rekli g&uuml;zel kokunun kendisinden ve elbiselerinden gelmesine dikkat eder ve bu bağlamda olduk&ccedil;a titiz idi. Derken Peygamber bir g&uuml;n Hafsa&#39;nın yanına geldi. Hafsa Aişe ile birlikte kararlaştırdıkları s&ouml;z&uuml; kendisine s&ouml;yledi. Peygamber (a.s.s) buyurdu: &#39;&#39; Ben mağafir yemedim. Zeyneb&#39;in yanında bal şerbetinden i&ccedil;tim. Allah&#39;a yemin olsun! Bir daha o baldan yemem. (&Ccedil;&uuml;nk&uuml; o balı yapan arı nahoş kokulu bir &ccedil;i&ccedil;ekten ve ihtimalen mağafirden, balını yaparken istifade etmiş olabilir). Lakin sende bu dediğimi kimseye s&ouml;yleme.&#39;&#39; (Taki halk; neden Peygamber helal bir yiyeceği kendisine haram kılmış? demesin. Veya Peygamber&#39;in bu hususta yada benzeri durumlarda yaptığını &ouml;rnek almasınlar veya Zeynep bunu işitip kalbi kırılmasın)</p>\r\n\r\n<p>\r\n	Ancak Hafsa, nihayet bu sırrı ifşa etmiş ve sonradan bunun bir hile olduğu ortaya &ccedil;ıktı. Peygamber Efendimiz, son derece rahatsızlık duymuş ve bu munasebetle s&ouml;z konusu olan ayet nazil oldu. Efendimiz bu meseleye, artık bir daha bu t&uuml;r durumların evlerinde yaşanmayacak şekilde son noktayı koymuşlardı.[3]</p>\r\n\r\n<p>\r\n	Ş&uuml;pesiz İslam Peygamber&#39;i gibi y&uuml;ce bir insan sadece kendisine ait değildir. Belki b&uuml;t&uuml;n islam toplumuna ve insanlık &acirc;lemine aittir. Bu nedenle eğer evinde onun aleyhine bazı tuzaklar, her ne kadar k&uuml;&ccedil;&uuml;k ve na&ccedil;iz de olsa kuruluyorsa bunu hafife alıp kenarından ge&ccedil;memek gerekir. O mubarek insanın haysiyetinin, onun şunun ve bunun oyuncağı haline gelmesine izin verilmemelidir. B&ouml;yle bir tezg&acirc;h ortaya &ccedil;ıkarsa kararlı bir bi&ccedil;imde karşısında durulması gerekir.</p>\r\n\r\n<p>\r\n	Mezk&ucirc;r ayet aslında y&uuml;ce Allah&#39;ın bu t&uuml;r bir olay karşısında, Peygamber&#39;i Ekremin (a.s.s) haysiyetini korumak i&ccedil;in g&ouml;sterdiği ciddiyetin ifadesidir. Bu nedenle a&ccedil;ıktır ki, ayeti celiledeki haramlılık şer&#39;i bir haram değildir. Belki ayetlerden de anlaşıldığı &uuml;zere Peygamber Efendimiz tarafından edilen yeminle alakalıdır ve bildiğimiz &uuml;zere bazı mubahların terki y&ouml;n&uuml;nde i&ccedil;ilen yeminlerin bir g&uuml;nahı yoktur. Buna binaen &#39;&#39;Lime tuherrimu (neden haram kılıyorsun?)&quot; c&uuml;mlesi, ayıplayan ve kınayan bir c&uuml;mle olmayıp tersine Peygamber i&ccedil;in şefkati ve teselliyi ifade eden bir c&uuml;mledir. &Ccedil;&uuml;nk&uuml; i&ccedil;tikleri yemine bağlı kalarak kendilerini o nimetten ve helal olandan mahrum etmişlerdi. H&acirc;lbuki eşin rızayetini kazanmak amacıyla bazı helal ve caiz şeylerden kendini mahrum edip kendine zorluk &ccedil;ıkarmanın bir gereği yoktur. Tıpkı gelir sağlamak amacıyla bir&ccedil;ok zahmete katlanıp ancak zahmetinden kayda değer bir fayda kendisine kavuşmayan bir kimseye karşı, bir fayda elde etmediğin halde neden bu kadar zahmete katlanıyorsun? dememiz gibidir bu. Bu deyişimiz bu insanda bir kusur olduğunu ifade etmediği gibi s&ouml;z konusu &quot;Lime tuherrimu&quot; c&uuml;mlesinde de kendisine hitap ettiği şahısta bir kusurun varlığını ifade etmemektedir.</p>\r\n\r\n<p>\r\n	Sonra ayetin sonunda ge&ccedil;en aff ve rahmet, bu olayın &ccedil;ıkmasına zemin hazırlayan eşlere y&ouml;neliktir. Ki eğer ger&ccedil;ekten tevbe ederlerse aff edilip rahmete mazhar olacaklardır.Yada bu aff ve rahmet şuna y&ouml;neliktir; evla olan,Peygamber Efendimizin, (a.s.s) bazı eşlerini cesaretlendirecek b&ouml;yle bir yemini i&ccedil;memiş olmasıydı.[4]</p>\r\n\r\n<p>\r\n	Tevbe s&uuml;resinin kırk &uuml;&ccedil;&uuml;nc&uuml; ayetiyle ilgili olarakta aşağıdaki indekslere bakabilirsiniz. Bu ve bu benzer ayetler detaylıca incelenmiştir.</p>\r\n\r\n<p>\r\n	1. &#39;&#39;Kur&#39;anda Embiyanın İsmeti&#39;&#39; Soru 129(Site:1069)</p>\r\n\r\n<p>\r\n	2. &#39;&#39;Kur&#39;an Bakışıyla Embiyanın İsmeti&#39;&#39;Soru 1706 (Site: 1824)</p>\r\n\r\n<p>\r\n	3. &#39;&#39;Peyganber&#39;in (a.s.s)İsmeti Ve Terki Evla&#39;&#39;Soru 10718 (Site: 10555)</p>\r\n\r\n<p>\r\n	4. &#39;&#39;Embiyanın İsmeti&#39;&#39; Soru 7564(Site:8522)</p>\r\n\r\n<p>\r\n	&nbsp;------------------</p>\r\n\r\n<p>\r\n	[1] Tahrim, 1.</p>\r\n\r\n<p>\r\n	[2] Ağa&ccedil;tan &ccedil;ıkan ve g&ouml;vdesi ve dalları &uuml;zerinde koruyan bir t&uuml;r sıvı.(Bkz.İbni Manzur,Muhammed b.Mukrim &#39;&#39;Lisanu&#39;l Arab&#39;&#39; L&uuml;bnan/Beyrut: Daru Sadır,&Uuml;&ccedil;&uuml;nc&uuml; baskı,1414 h.k. c.8, s.441 Mehyar,Rıza, &#39;&#39;Ferheng&#39;i Ebced&#39;i Farisi-Arabi&#39;&#39; ,s.559</p>\r\n\r\n<p>\r\n	[3] Elbağavi (Muh&#39;yiss&uuml;nne), Ebu Muhammed Elh&uuml;seyin b. Mes&#39;ud, &#39;&#39;Maalim&#39;u Ttenzil Fi Tefsiru&#39;l Kur&#39;an&#39;&#39; (Tefsiru&#39;l Bağavi), Darun Tayyibe Linneşri Ve&#39;Ttevzii, D&ouml;rd&uuml;nc&uuml; Baskı,1417 h.k. , c.5, s.116&nbsp;&nbsp;&nbsp; El&#39;ensariyi&#39;l-Hazreci (Şemsuddin Kurtubi),Ebu Abdullah Muhammed b.Ahmed, &#39;&#39;El&#39;cami&#39;u Liehkami&#39;l Kur&#39;an&#39;&#39;,(Kurtubi Tevsiri),Mısır/Kahire, Daru&#39;l Kutubi&#39;l Mısriyye,1384h.k. , İkinci Baskı, c.18, s.116&nbsp;&nbsp;&nbsp; Fahruddin Razi,Ebu Abdullah Muhammed b. &Ouml;mer, &#39;&#39;Mefatihu&#39;l Gayb&#39;&#39; , L&uuml;bnan/Beyrut, Daru İhya-u Tturasi&#39;l Arabiyye,&Uuml;&ccedil;&uuml;nc&uuml; Baskı,1420 h.k. c.30,s.568&nbsp;&nbsp; &#39;&#39;Sahihi Buhari&#39;&#39;,c.6,s.194, şu kaynaktan alıntı yapılmıştır: Mekarim Şirazi,Nasır,&nbsp; &#39;&#39;Tefsiri Numune&#39;&#39; , İran/Tahran, Daru&#39;l Kutubi&#39;l İslamiyye, 1374 h.ş. , Birinci Baskı, c.24, s.271,272</p>\r\n\r\n<p>\r\n	Ayrıyeten parantez arası&nbsp; verdiğimiz a&ccedil;ıklamalar başka kitablardan alınmıştır.</p>\r\n\r\n<p>\r\n	[4]&nbsp; &#39;&#39;Tefsiri Numune&#39;&#39; , c.24, s.272,273,</p>\r\n\r\n<p>\r\n	Tabatabai,Seyyid Muhammed H&uuml;seyin, &#39;&#39;El&#39;mizan Fi Tefsiri&#39;l Kur&#39;an&#39;&#39;, İran/Kum, Defter-i İntişarat-i İslami, 1417 h.k. , Beşinci Baskı, c.19, s.330</p>\r\n','Tevbe suresinin 43. Ayetin tefsiri hakkında detaylı cevapta zikredilen indekslerde beyan edilen a&ccedil;ıklamalara m&uuml;racaat ediniz.\r\n\r\n	\r\n		Tahrim s&uuml;resinin birinci ayetinde ge&ccedil;en haramdan maksat şer&#39;i haram değildir. Zira &#39;&#39;Lime tuharrimu (neden haram kılıyorsun?)&quot; şeklindeki c&uuml;mle i&#39;tab ve kınama anlamında değil, belki bir anlamda peygamber (s.a.) i&ccedil;in bir şafkat ve onun i&ccedil;in şekillenen bir &uuml;z&uuml;lme durumunu ibraz etme anlamındadır. Ş&ouml;yle ki: Neden yemine bağlı kalarak kendini o nimetten ve helal olan şeylerden mahrum ediyorsun. Hanımlarının rızasını kazanmak i&ccedil;in kendini bazı helal ve caiz olan şeylerden mahrum ediyor ve kendini zor duruma sokuyorsun? Tıpkı gelir sağlamak i&ccedil;in bir&ccedil;ok zahmete katlanıp kayda değer bir fayda kendisine iade etmeyen bir kimseye karşı, &nbsp;neden o kadar kendine zahmet veriyorsun oysaki &ccedil;ekeceğin bu zahmet karşılığında kayda değer bir şey size iade edilmiyor dediğimiz gibi?','&nbsp;&quot;Ey peygamber! Eşlerinin rızasını arayarak, Allah&#39;ın sana hel&acirc;l kıldığı şeyi ni&ccedil;in sen kendine haram ediyorsun? Allah &ccedil;ok bağışlayandır, &ccedil;ok merhamet edendir&quot;[1]\r\n\r\n\r\n	Bu ayetin nuzul sebebi hakkında meşhur ve uygun olan nakil şudur: Peygamber, (a.s.s) eşlerinden Zeynep binti Cahş&#39;ın yanına giderdi. Zeynep Efendimizi uzun muddet yanında tutarak tedar&uuml;k ettiği baldan ikram ederdi. Peygamberin diğer hanımı Aişe bundan haberdar olunca rahatsız olur ve derki: Ben ile (Efendimizin eşlerinden biri olan) Hafsa&#39;yla birlikte kendi aramızda ş&ouml;yle anlaştık: Her ne zaman Peygamber (a.s.s) ikimizden hangisinin yanına gelirse hemen ona,&nbsp; acaba &quot;magafir&quot; samğını[2] mı&quot; (sakızını) yemişsin? diyelim. (&quot;Magafir&quot;, Hicaz&#39;ın &#39;&#39;urfet&#39;&#39; isimli ağa&ccedil;larından &ccedil;ıkan ve nahoş kokusu olan bir t&uuml;r sıvının adıdır). Peygamber Efendimiz (a.s.s) ise elbisesinden veya ağzından m&uuml;nasip ve uygun olmayan her hangi bir kokunun gelmemesine ve aksine s&uuml;rekli g&uuml;zel kokunun kendisinden ve elbiselerinden gelmesine dikkat eder ve bu bağlamda olduk&ccedil;a titiz idi. Derken Peygamber bir g&uuml;n Hafsa&#39;nın yanına geldi. Hafsa Aişe ile birlikte kararlaştırdıkları s&ouml;z&uuml; kendisine s&ouml;yledi. Peygamber (a.s.s) buyurdu: &#39;&#39; Ben mağafir yemedim. Zeyneb&#39;in yanında bal şerbetinden i&ccedil;tim. Allah&#39;a yemin olsun! Bir daha o baldan yemem. (&Ccedil;&uuml;nk&uuml; o balı yapan arı nahoş kokulu bir &ccedil;i&ccedil;ekten ve ihtimalen mağafirden, balını yaparken istifade etmiş olabilir). Lakin sende bu dediğimi kimseye s&ouml;yleme.&#39;&#39; (Taki halk; neden Peygamber helal bir yiyeceği kendisine haram kılmış? demesin. Veya Peygamber&#39;in bu hususta yada benzeri durumlarda yaptığını &ouml;rnek almasınlar veya Zeynep bunu işitip kalbi kırılmasın)\r\n\r\n\r\n	Ancak Hafsa, nihayet bu sırrı ifşa etmiş ve sonradan bunun bir hile olduğu ortaya &ccedil;ıktı. Peygamber Efendimiz, son derece rahatsızlık duymuş ve bu munasebetle s&ouml;z konusu olan ayet nazil oldu. Efendimiz bu meseleye, artık bir daha bu t&uuml;r durumların evlerinde yaşanmayacak şekilde son noktayı koymuşlardı.[3]\r\n\r\n\r\n	Ş&uuml;pesiz İslam Peygamber&#39;i gibi y&uuml;ce bir insan sadece kendisine ait değildir. Belki b&uuml;t&uuml;n islam toplumuna ve insanlık &acirc;lemine aittir. Bu nedenle eğer evinde onun aleyhine bazı tuzaklar, her ne kadar k&uuml;&ccedil;&uuml;k ve na&ccedil;iz de olsa kuruluyorsa bunu hafife alıp kenarından ge&ccedil;memek gerekir. O mubarek insanın haysiyetinin, onun şunun ve bunun oyuncağı haline gelmesine izin verilmemelidir. B&ouml;yle bir tezg&acirc;h ortaya &ccedil;ıkarsa kararlı bir bi&ccedil;imde karşısında durulması gerekir.\r\n\r\n\r\n	Mezk&ucirc;r ayet aslında y&uuml;ce Allah&#39;ın bu t&uuml;r bir olay karşısında, Peygamber&#39;i Ekremin (a.s.s) haysiyetini korumak i&ccedil;in g&ouml;sterdiği ciddiyetin ifadesidir. Bu nedenle a&ccedil;ıktır ki, ayeti celiledeki haramlılık şer&#39;i bir haram değildir. Belki ayetlerden de anlaşıldığı &uuml;zere Peygamber Efendimiz tarafından edilen yeminle alakalıdır ve bildiğimiz &uuml;zere bazı mubahların terki y&ouml;n&uuml;nde i&ccedil;ilen yeminlerin bir g&uuml;nahı yoktur. Buna binaen &#39;&#39;Lime tuherrimu (neden haram kılıyorsun?)&quot; c&uuml;mlesi, ayıplayan ve kınayan bir c&uuml;mle olmayıp tersine Peygamber i&ccedil;in şefkati ve teselliyi ifade eden bir c&uuml;mledir. &Ccedil;&uuml;nk&uuml; i&ccedil;tikleri yemine bağlı kalarak kendilerini o nimetten ve helal olandan mahrum etmişlerdi. H&acirc;lbuki eşin rızayetini kazanmak amacıyla bazı helal ve caiz şeylerden kendini mahrum edip kendine zorluk &ccedil;ıkarmanın bir gereği yoktur. Tıpkı gelir sağlamak amacıyla bir&ccedil;ok zahmete katlanıp ancak zahmetinden kayda değer bir fayda kendisine kavuşmayan bir kimseye karşı, bir fayda elde etmediğin halde neden bu kadar zahmete katlanıyorsun? dememiz gibidir bu. Bu deyişimiz bu insanda bir kusur olduğunu ifade etmediği gibi s&ouml;z konusu &quot;Lime tuherrimu&quot; c&uuml;mlesinde de kendisine hitap ettiği şahısta bir kusurun varlığını ifade etmemektedir.\r\n\r\n\r\n	Sonra ayetin sonunda ge&ccedil;en aff ve rahmet, bu olayın &ccedil;ıkmasına zemin hazırlayan eşlere y&ouml;neliktir. Ki eğer ger&ccedil;ekten tevbe ederlerse aff edilip rahmete mazhar olacaklardır.Yada bu aff ve rahmet şuna y&ouml;neliktir; evla olan,Peygamber Efendimizin, (a.s.s) bazı eşlerini cesaretlendirecek b&ouml;yle bir yemini i&ccedil;memiş olmasıydı.[4]\r\n\r\n\r\n	Tevbe s&uuml;resinin kırk &uuml;&ccedil;&uuml;nc&uuml; ayetiyle ilgili olarakta aşağıdaki indekslere bakabilirsiniz. Bu ve bu benzer ayetler detaylıca incelenmiştir.\r\n\r\n\r\n	1. &#39;&#39;Kur&#39;anda Embiyanın İsmeti&#39;&#39; Soru 129(Site:1069)\r\n\r\n\r\n	2. &#39;&#39;Kur&#39;an Bakışıyla Embiyanın İsmeti&#39;&#39;Soru 1706 (Site: 1824)\r\n\r\n\r\n	3. &#39;&#39;Peyganber&#39;in (a.s.s)İsmeti Ve Terki Evla&#39;&#39;Soru 10718 (Site: 10555)\r\n\r\n\r\n	4. &#39;&#39;Embiyanın İsmeti&#39;&#39; Soru 7564(Site:8522)\r\n\r\n\r\n	&nbsp;------------------\r\n\r\n\r\n	[1] Tahrim, 1.\r\n\r\n\r\n	[2] Ağa&ccedil;tan &ccedil;ıkan ve g&ouml;vdesi ve dalları &uuml;zerinde koruyan bir t&uuml;r sıvı.(Bkz.İbni Manzur,Muhammed b.Mukrim &#39;&#39;Lisanu&#39;l Arab&#39;&#39; L&uuml;bnan/Beyrut: Daru Sadır,&Uuml;&ccedil;&uuml;nc&uuml; baskı,1414 h.k. c.8, s.441 Mehyar,Rıza, &#39;&#39;Ferheng&#39;i Ebced&#39;i Farisi-Arabi&#39;&#39; ,s.559\r\n\r\n\r\n	[3] Elbağavi (Muh&#39;yiss&uuml;nne), Ebu Muhammed Elh&uuml;seyin b. Mes&#39;ud, &#39;&#39;Maalim&#39;u Ttenzil Fi Tefsiru&#39;l Kur&#39;an&#39;&#39; (Tefsiru&#39;l Bağavi), Darun Tayyibe Linneşri Ve&#39;Ttevzii, D&ouml;rd&uuml;nc&uuml; Baskı,1417 h.k. , c.5, s.116&nbsp;&nbsp;&nbsp; El&#39;ensariyi&#39;l-Hazreci (Şemsuddin Kurtubi),Ebu Abdullah Muhammed b.Ahmed, &#39;&#39;El&#39;cami&#39;u Liehkami&#39;l Kur&#39;an&#39;&#39;,(Kurtubi Tevsiri),Mısır/Kahire, Daru&#39;l Kutubi&#39;l Mısriyye,1384h.k. , İkinci Baskı, c.18, s.116&nbsp;&nbsp;&nbsp; Fahruddin Razi,Ebu Abdullah Muhammed b. &Ouml;mer, &#39;&#39;Mefatihu&#39;l Gayb&#39;&#39; , L&uuml;bnan/Beyrut, Daru İhya-u Tturasi&#39;l Arabiyye,&Uuml;&ccedil;&uuml;nc&uuml; Baskı,1420 h.k. c.30,s.568&nbsp;&nbsp; &#39;&#39;Sahihi Buhari&#39;&#39;,c.6,s.194, şu kaynaktan alıntı yapılmıştır: Mekarim Şirazi,Nasır,&nbsp; &#39;&#39;Tefsiri Numune&#39;&#39; , İran/Tahran, Daru&#39;l Kutubi&#39;l İslamiyye, 1374 h.ş. , Birinci Baskı, c.24, s.271,272\r\n\r\n\r\n	Ayrıyeten parantez arası&nbsp; verdiğimiz a&ccedil;ıklamalar başka kitablardan alınmıştır.\r\n\r\n\r\n	[4]&nbsp; &#39;&#39;Tefsiri Numune&#39;&#39; , c.24, s.272,273,\r\n\r\n\r\n	Tabatabai,Seyyid Muhammed H&uuml;seyin, &#39;&#39;El&#39;mizan Fi Tefsiri&#39;l Kur&#39;an&#39;&#39;, İran/Kum, Defter-i İntişarat-i İslami, 1417 h.k. , Beşinci Baskı, c.19, s.330'),(370,'tr367','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Muaviye Hz. Ali&rsquo;nin (a.s.) Osman&#39;ın &ouml;ld&uuml;r&uuml;lmesine neden olan eyleme katıldığını bahane ederek Hz. Ali&#39;ye biat etmekten ka&ccedil;ınıp ona karşı baş kaldırması, Siffin savaşını &ccedil;ıkartan en &ouml;nemli nedendir. M&uuml;minlerin Emiri Hz. Ali, kamil surette zaferi kazanma eşiğine geldiği sırada, savaş Amr b. As&#39;ın kurduğu hileyle sonu&ccedil;landı. Hakemeyn olayı ile birlikte, İmam Ali zaruret ve dayatma sonucunda bazı isteklerinden ge&ccedil;ici olarak vazge&ccedil;ti. İmam Ali&#39;nin (a.s.) ordusundan bir gurup (hariciler) ki tesad&uuml;fen savaşın durulmasının İmam&#39;a dayatılmasında &ouml;nemli bir rolleri olmuştu sonradan hata yaptıklarının farkına vararak İmam Ali&#39;den (a.s.) Muaviye ile yaptığı antlaşmayı bozmasını istediler. Bu isteğin İmam tarafından kabul edilmeyişi Nehrivan savaşının vuku bulmasına yol a&ccedil;tı.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;İmam Ali&#39;nin hilafeti beş sene s&uuml;rm&uuml;şt&uuml;. Bu kısa m&uuml;ddet i&ccedil;inde &uuml;&ccedil; gurupla savaşa girdi. Cemel savaşı olarak bilinen ilk savaş lehine bitmiş olsa da bu zafer onun i&ccedil;in daimi bir rahatlığa d&ouml;n&uuml;şmedi. Karşısında Şam&rsquo;da ikinci halifenin d&ouml;neminden beri h&uuml;k&uuml;mranlığını s&uuml;rd&uuml;ren, uzun zamandan beri oranın hakimi olmasına g&ouml;z diken ve &ouml;mr&uuml;n&uuml;n sonuna dek orada h&uuml;k&uuml;mranlık etmek isteyen Muaviye Bin Ebi S&uuml;fyan gibi bir rakip ve iddialı biri vardı. Bu y&uuml;zden, İslam toplumunu inhiraftan koruma gibi ağır bir vazifeyi omuzlarında taşıyan İmam Ali, mecbur kaldı kasitin sıfatıyla &uuml;nl&uuml; olan bu hilekar rakibin ve ona uyanların fitnesini ortadan kaldırsın.</p>\r\n\r\n<p>\r\n	Ali (a.s.) Medinede halife se&ccedil;ildikten sonra şamlıların &ccedil;ıkardığı fitneyi s&ouml;nd&uuml;rmekle islam toplumunun birliğini ve d&uuml;zenini sağlamaya kalkıştığı sırada, Basra&#39;da Cemel fitnesiyle karşılaşmıştı. Basrada biatini bozanlar, İmam&#39;ın valisini oradan dışarı kovarak isyan etmeye başlamışlardı. İmam, bu nedenle &ouml;nceki kararını muvakkaten askıya alıp Basra yoluna koyulmuştu. İmam&#39;ın Şama doğru hareket etme kararını almasındaki temel neden şu idi: Muaviye, İmam&#39;ın g&ouml;nderdiği mektuba cevaben yazdığı mektubta, biat etmeye yanaşması bir tarafa, Cemel olayını &ccedil;ıkartanlar gibi o da İmam Ali&#39;yi (a) Osman&#39;ın katli ile itham etmiş ve Osman&#39;ın katillerinin bulunmasını isteyerek ve kan davası g&uuml;derek bu olayı kendi emellerine ulaşmak i&ccedil;in bir bahane ve ara&ccedil;a &ccedil;evirmişti.[1]</p>\r\n\r\n<p>\r\n	Dikkat edilmesi gereken konu şuki; Osman&#39;ın &ouml;ld&uuml;r&uuml;lmesi olayı o g&uuml;nlerde fitne &ccedil;ıkarmak isteyen her zalim i&ccedil;in bir bahane ve koz haline gelmişti. Şaşırtıcıdır ki, Osman&#39;ı katledenlerin kendisi onun kan davasını g&uuml;tmeye kalkışmış ve bu macarada su&ccedil;lamaya &ccedil;alıştıkları kimsenin Osman&#39;ın katlinde bir dehaleti olmadığı gibi aksine hayirseverliğinden ona nasihat etmiş ve evi muhasıra altındayken susuzluk sıkıntısını gidermek amacıyla İmam Hasan (a.s.) aracılığıyla evine su bile g&ouml;ndermişti![2]</p>\r\n\r\n<p>\r\n	Hulasa, Ali (a) Muaviye&#39;in mektubuna cevaben şunları yazmıştı:</p>\r\n\r\n<p>\r\n	&#39;&#39;Bana edilen biat genel bir biattır; biat esnasında Medine&#39;de hazır olan kimseler d&acirc;hil olmak &uuml;zere Basra&#39;da, Şam&#39;da ve diğer şehirlerde olan b&uuml;t&uuml;n M&uuml;sl&uuml;manların bireylerini kapsar.&nbsp; Beni Osman&#39;ın katli ile itham ederek biat etmekten ka&ccedil;abileceğini sanıyorsun. Herkes biliyor ki Onu ben &ouml;ld&uuml;rmedim ta ki kısasa ma&#39;ruz kalayım. Osman&#39;ın veresesinin onun kan davasını g&uuml;tmeli, senin g&uuml;tmenden daha uygun olandır. H&acirc;lbuki sen kendin ona muhalefet edenlerden idin ve senden yardım istediği sırada yardımına gitmedin taki &ouml;ld&uuml;r&uuml;ld&uuml;.&#39;&#39;[3]</p>\r\n\r\n<p>\r\n	Hz. Ali (a) bir&ccedil;ok yerde Muaviye&#39;nin yalanlarını ifşa ederek halkı aydınlatmaya &ccedil;alışmıştır.</p>\r\n\r\n<p>\r\n	Daha &ccedil;ok bilgi edinmek i&ccedil;in, &ldquo;Nehc&uuml;&#39;l Balaga&rdquo;&#39;nın şerhlerine ve bu zeminede yazılmış kitablara m&uuml;racaat edebilirsiniz.</p>\r\n\r\n<p>\r\n	Hz.Ali&#39;nin kendileriyle savaştığı &uuml;&ccedil;&uuml;nc&uuml; gurup, haricilerdir. Bunlar İmam&#39;ın tartarları arasındaydı. Siffin savaşı sırasında ortaya &ccedil;ıkan hakemiyyet olayı &uuml;zerinde, İmam&#39;la ihtilafa d&uuml;şt&uuml;kleri i&ccedil;in yollarını ayırıp ona karşı huruc (biatinden &ccedil;ıktılar) ettiler. Bu y&uuml;zden onlara &#39;&#39;marikin&#39;&#39;de denilmiştir.</p>\r\n\r\n<p>\r\n	Hz. Ali&#39;nin haricilerle savaşmasının nedenleri hakkında bilgi edinmek i&ccedil;in şu indekslere muracaat edebilirsiniz:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Ali (a.s.) Ve Muaviye&#39;nin Fitnesi Ve Haricilerin İnhirafı&rdquo; Soru 7299 (Sayt:7555)<br />\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Muaviye&#39;nin K&uuml;fr&uuml; Ve İmam Hasan&#39;ın (a)Barışı&rdquo; Soru&nbsp;&nbsp; 9515 (Sayt: 9497)</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1]İbnu Ebi&#39;l Hadid, &#39;&#39;Şerhul&#39;Nec&uuml;&#39;l Balaga&#39;&#39;, İran/Kum: Kitabhaney&#39;i Ayetullah Mer&#39;aşi, 1404h.k. , c.3, s.88</p>\r\n\r\n<p>\r\n	[2] Mufid,Muhammed b. Muhammed, &ldquo;El&#39;fusulu&#39;l Muhtara&rdquo;, İran/Kum, Kungreyi Şeyh Mufid, 1413 k. , s.228</p>\r\n\r\n<p>\r\n	[3]&nbsp; &ldquo;Şerhi Nehc&uuml;&#39;l Balaga&rdquo;, c.3, s.89</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Muaviye Hz. Ali&rsquo;nin (a.s.) Osman&#39;ın &ouml;ld&uuml;r&uuml;lmesine neden olan eyleme katıldığını bahane ederek Hz. Ali&#39;ye biat etmekten ka&ccedil;ınıp ona karşı baş kaldırması, Siffin savaşını &ccedil;ıkartan en &ouml;nemli nedendir. M&uuml;minlerin Emiri Hz. Ali, kamil surette zaferi kazanma eşiğine geldiği sırada, savaş Amr b. As&#39;ın kurduğu hileyle sonu&ccedil;landı. Hakemeyn olayı ile birlikte, İmam Ali zaruret ve dayatma sonucunda bazı isteklerinden ge&ccedil;ici olarak vazge&ccedil;ti. İmam Ali&#39;nin (a.s.) ordusundan bir gurup (hariciler) ki tesad&uuml;fen savaşın durulmasının İmam&#39;a dayatılmasında &ouml;nemli bir rolleri olmuştu sonradan hata yaptıklarının farkına vararak İmam Ali&#39;den (a.s.) Muaviye ile yaptığı antlaşmayı bozmasını istediler. Bu isteğin İmam tarafından kabul edilmeyişi Nehrivan savaşının vuku bulmasına yol a&ccedil;tı.','&nbsp;İmam Ali&#39;nin hilafeti beş sene s&uuml;rm&uuml;şt&uuml;. Bu kısa m&uuml;ddet i&ccedil;inde &uuml;&ccedil; gurupla savaşa girdi. Cemel savaşı olarak bilinen ilk savaş lehine bitmiş olsa da bu zafer onun i&ccedil;in daimi bir rahatlığa d&ouml;n&uuml;şmedi. Karşısında Şam&rsquo;da ikinci halifenin d&ouml;neminden beri h&uuml;k&uuml;mranlığını s&uuml;rd&uuml;ren, uzun zamandan beri oranın hakimi olmasına g&ouml;z diken ve &ouml;mr&uuml;n&uuml;n sonuna dek orada h&uuml;k&uuml;mranlık etmek isteyen Muaviye Bin Ebi S&uuml;fyan gibi bir rakip ve iddialı biri vardı. Bu y&uuml;zden, İslam toplumunu inhiraftan koruma gibi ağır bir vazifeyi omuzlarında taşıyan İmam Ali, mecbur kaldı kasitin sıfatıyla &uuml;nl&uuml; olan bu hilekar rakibin ve ona uyanların fitnesini ortadan kaldırsın.\r\n\r\n\r\n	Ali (a.s.) Medinede halife se&ccedil;ildikten sonra şamlıların &ccedil;ıkardığı fitneyi s&ouml;nd&uuml;rmekle islam toplumunun birliğini ve d&uuml;zenini sağlamaya kalkıştığı sırada, Basra&#39;da Cemel fitnesiyle karşılaşmıştı. Basrada biatini bozanlar, İmam&#39;ın valisini oradan dışarı kovarak isyan etmeye başlamışlardı. İmam, bu nedenle &ouml;nceki kararını muvakkaten askıya alıp Basra yoluna koyulmuştu. İmam&#39;ın Şama doğru hareket etme kararını almasındaki temel neden şu idi: Muaviye, İmam&#39;ın g&ouml;nderdiği mektuba cevaben yazdığı mektubta, biat etmeye yanaşması bir tarafa, Cemel olayını &ccedil;ıkartanlar gibi o da İmam Ali&#39;yi (a) Osman&#39;ın katli ile itham etmiş ve Osman&#39;ın katillerinin bulunmasını isteyerek ve kan davası g&uuml;derek bu olayı kendi emellerine ulaşmak i&ccedil;in bir bahane ve ara&ccedil;a &ccedil;evirmişti.[1]\r\n\r\n\r\n	Dikkat edilmesi gereken konu şuki; Osman&#39;ın &ouml;ld&uuml;r&uuml;lmesi olayı o g&uuml;nlerde fitne &ccedil;ıkarmak isteyen her zalim i&ccedil;in bir bahane ve koz haline gelmişti. Şaşırtıcıdır ki, Osman&#39;ı katledenlerin kendisi onun kan davasını g&uuml;tmeye kalkışmış ve bu macarada su&ccedil;lamaya &ccedil;alıştıkları kimsenin Osman&#39;ın katlinde bir dehaleti olmadığı gibi aksine hayirseverliğinden ona nasihat etmiş ve evi muhasıra altındayken susuzluk sıkıntısını gidermek amacıyla İmam Hasan (a.s.) aracılığıyla evine su bile g&ouml;ndermişti![2]\r\n\r\n\r\n	Hulasa, Ali (a) Muaviye&#39;in mektubuna cevaben şunları yazmıştı:\r\n\r\n\r\n	&#39;&#39;Bana edilen biat genel bir biattır; biat esnasında Medine&#39;de hazır olan kimseler d&acirc;hil olmak &uuml;zere Basra&#39;da, Şam&#39;da ve diğer şehirlerde olan b&uuml;t&uuml;n M&uuml;sl&uuml;manların bireylerini kapsar.&nbsp; Beni Osman&#39;ın katli ile itham ederek biat etmekten ka&ccedil;abileceğini sanıyorsun. Herkes biliyor ki Onu ben &ouml;ld&uuml;rmedim ta ki kısasa ma&#39;ruz kalayım. Osman&#39;ın veresesinin onun kan davasını g&uuml;tmeli, senin g&uuml;tmenden daha uygun olandır. H&acirc;lbuki sen kendin ona muhalefet edenlerden idin ve senden yardım istediği sırada yardımına gitmedin taki &ouml;ld&uuml;r&uuml;ld&uuml;.&#39;&#39;[3]\r\n\r\n\r\n	Hz. Ali (a) bir&ccedil;ok yerde Muaviye&#39;nin yalanlarını ifşa ederek halkı aydınlatmaya &ccedil;alışmıştır.\r\n\r\n\r\n	Daha &ccedil;ok bilgi edinmek i&ccedil;in, &ldquo;Nehc&uuml;&#39;l Balaga&rdquo;&#39;nın şerhlerine ve bu zeminede yazılmış kitablara m&uuml;racaat edebilirsiniz.\r\n\r\n\r\n	Hz.Ali&#39;nin kendileriyle savaştığı &uuml;&ccedil;&uuml;nc&uuml; gurup, haricilerdir. Bunlar İmam&#39;ın tartarları arasındaydı. Siffin savaşı sırasında ortaya &ccedil;ıkan hakemiyyet olayı &uuml;zerinde, İmam&#39;la ihtilafa d&uuml;şt&uuml;kleri i&ccedil;in yollarını ayırıp ona karşı huruc (biatinden &ccedil;ıktılar) ettiler. Bu y&uuml;zden onlara &#39;&#39;marikin&#39;&#39;de denilmiştir.\r\n\r\n\r\n	Hz. Ali&#39;nin haricilerle savaşmasının nedenleri hakkında bilgi edinmek i&ccedil;in şu indekslere muracaat edebilirsiniz:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Ali (a.s.) Ve Muaviye&#39;nin Fitnesi Ve Haricilerin İnhirafı&rdquo; Soru 7299 (Sayt:7555)\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Muaviye&#39;nin K&uuml;fr&uuml; Ve İmam Hasan&#39;ın (a)Barışı&rdquo; Soru&nbsp;&nbsp; 9515 (Sayt: 9497)\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1]İbnu Ebi&#39;l Hadid, &#39;&#39;Şerhul&#39;Nec&uuml;&#39;l Balaga&#39;&#39;, İran/Kum: Kitabhaney&#39;i Ayetullah Mer&#39;aşi, 1404h.k. , c.3, s.88\r\n\r\n\r\n	[2] Mufid,Muhammed b. Muhammed, &ldquo;El&#39;fusulu&#39;l Muhtara&rdquo;, İran/Kum, Kungreyi Şeyh Mufid, 1413 k. , s.228\r\n\r\n\r\n	[3]&nbsp; &ldquo;Şerhi Nehc&uuml;&#39;l Balaga&rdquo;, c.3, s.89\r\n\r\n\r\n	&nbsp;'),(371,'tr366','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bu rivayet bazı hadis kitaplarında vardır. Ancak hadis kitaplarında zikredilmiş var olan hadiste İmam Ali&#39;in ş&ouml;yle buyurduğunu: &quot;Ey Peygamber! İstermisin sana Tevrat&#39;tan, İncil&#39;den okuyayım?&quot; i&ccedil;ermemektedir. Zikredilen rivayette yer alan şey şudur: &quot;Selamdan sonra M&uuml;minin suresinden bazı ayetler Peygamber&#39;e (a.s.s) i&ccedil;in okudu&quot;. &nbsp;M&uuml;minin s&uuml;resinden bazı ayetleri okumuş olması, İslam Peygamber&#39;inin risaletiyle &ccedil;elişmediği gibi risaletten &ouml;nce Peygamber Efendimizin Kur&#39;an&#39;ın muhtevasından habersiz olduğu sonucunu da vermez. Zira Kur&#39;an &ouml;yle bir hakikata sahiptir ki onun birinci mertebesi, nur &acirc;leminde Resul&#39;i Ekreme nazil olmuştu...</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bazı rivayetlerde Kur&#39;an&#39;ın n&uuml;zul mertebesinden bir mertebeye; &#39;&#39;El-hakaiku lilenbiya (paygamberler i&ccedil;in hakikatler)&quot; işaret edilmiştir. Bu ger&ccedil;ek zahiri elfazın &ouml;tesinde bir durumdur ve bu İslam&#39;ın zuhur ettiği zamandan sonrasına m&uuml;nhasır bir şey değildir. Kur&#39;an b&uuml;t&uuml;n peygamberlerin getirdiği kelamın hakikatidir. Her peygamber bu hakikatin bir mertebesiyle ittisal halinde olmuşlardır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bu nedenle İmam Ali (a.s.) doğumundan sonra m&uuml;minler i&ccedil;in kurtuluşun genel manasını ifade eden Kur&#39;an&#39;dan bazı rivayetleri peygamberin kucağında tilavet buyurdu. Bu Peygamber Efendimiz i&ccedil;in yeni bir şey de değildi.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Nitekim Hz. İsa (a) doğumundan sonra ş&ouml;yle buyurdu: &quot;Ben Allah&#39;ın kuluyum. O bana (semavi) kitabı verdi ve beni peygamber kıldı&quot;. Oysaki bunu dediği sırada elinde bir kitap yoktu. &Ouml;yle ise bu d&uuml;nyaya ayak basmadan &ouml;nce, nur &acirc;leminde kendisine ilahi kitap nazil olduğuna işaret etmektedir.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Sorunuzu yanıtlamadan &ouml;nce bir ka&ccedil; noktaya değinmek gerekir:</p>\r\n\r\n<p>\r\n	Evvela; mezk&ucirc;r rivayet, hadis kaynaklarında gelmiştir. Ancak kaynaklarda yer alan bu rivayette İmam Ali&#39;nin (a); &#39;&#39;Ey Peygamber! İster misin sana Tevrat&#39;tan, İncil&#39;den okuyayım&#39;&#39; şeklinde bir ifade yoktur. Sadece, İslam&#39;dan sonra Allah Resul&uuml; i&ccedil;in m&uuml;minun s&uuml;resinin bazı ayetlerini tilavet buyurduğu ifadesi, yer almıştır.[1]</p>\r\n\r\n<p>\r\n	Saniyen rivayetin senedi &uuml;zerine yapılan incelemede sened zincirinde yer almış bazı ravilerin muvassak olmadıkları veya sıke olup olmadıkları konusunda g&ouml;r&uuml;ş ayrılığının bulunduğu ortaya &ccedil;ıktı. Lakin rivayetin muhtevasını şu temellere dayandırarak kabul edebiliriz;<br />\r\n	Masum İmam, k&acirc;mil insanın hakiki mısdakı, Kuranı m&uuml;cessem kılan ve Kuranı natık yani konuşan Kur&#39;an&#39;dır. M&uuml;sl&uuml;manların elindeki hatlı ve baskılı Kur&#39;an, samit (suskun)Kur&#39;an&#39;dır.[2] Kur&#39;an&#39;ın inişi &ndash;ki diğer semavi kitabları temamlayandır-&nbsp; aşamalı olmuştur. Birinci aşma veya mertebede nur &acirc;leminde Resul&#39;i Ekrem&#39;in (a.s.s) ve mutahhar İmamların (a) nurlu kalblerine ifaze edilmiştir. Nitekim şu ayeti celile&nbsp; &#39;&#39; Hi&ccedil; s&uuml;pesiz bu Kur&#39;an sana, hikmet sahibi ve bilen bir kimse (Allah&#39;ın) tarafından verilmektedir.&#39;&#39;[3] Bu manaya işaret etmektedir; Peygamber&#39;i Ekrem Kur&#39;anın hakikatini meleğin vasıtası olmadan almış ve sonra mutahhar İmamların nurlu kalplerine ilham edilmiştir.[4]</p>\r\n\r\n<p>\r\n	Hatta bazı rivayetlerde Kur&#39;an&#39;ın n&uuml;zul mertebesinden bir mertebeye yani &#39;&#39;El-hakaiku lilenbiya (paygamberler i&ccedil;in hakikatler)&quot; işaret edilmiştir. Bu ger&ccedil;ek zahiri elfazın &ouml;tesinde bir durumdur ve bu İslam&#39;ın zuhur ettiği zamandan sonrasına m&uuml;nhasır bir şey değildir. Kur&#39;an b&uuml;t&uuml;n peygamberlerin getirdiği kelamın hakikatidir. Her peygamber bu hakikatin bir mertebesiyle ittisal halinde olmuştur.[5] Her nakadar bu hakikatın k&acirc;mil ve &uuml;st&uuml;n mertebesi Peygamber Efindimiz&#39;e (a.s.s) nazil olmuştur.</p>\r\n\r\n<p>\r\n	Bu noktalara dikkatle;</p>\r\n\r\n<p>\r\n	a) S&ouml;z konusu rivayet, ne İslam Peygamber&#39;inin (a.s.s) risaletiyle bir &ccedil;elişkisi var ne de risaletten &ouml;nce Peygamber&#39;in Kur&#39;an&#39;ın muhtevasından haberdar olmadığını doğuracak bir sonucu vardır. Zira Kur&#39;an&#39;ın n&uuml;zul&uuml;, mertebe mertebe ger&ccedil;ekleşmiştir. İlk mertebesi Nebiyyi Ekremin y&uuml;ce kalbine inmiştir. Hz. Peygamber d&uuml;nyadaki maddi bedenin ve zahiri cismin dışında bir hakikate sahiptir. Nitekim Hz. İsa (a) viladetinden sonra ş&ouml;yle buyurmuştu: &quot;(isa) Dedi ki: Ş&uuml;pesiz ben Allah&#39;ın kuluyum. (Allah) bana Kitap verdi ve beni peygamber kıldı.&#39;&#39;[6] Oysaki o sırada elinde bir kitap yoktu. Demek ki; bu d&uuml;nyaya gelmeden &ouml;nce nur &acirc;leminde onların nuru &uuml;zerine, ilahi kitaplar nazil olmuştur.</p>\r\n\r\n<p>\r\n	b) Nur &acirc;leminde Kur&#39;an&#39;ın nurlu hakikatı, İmam Ali&#39;nin (a) kalbine ifaze olunmuştur. Bu nedenle doğuşundan sonra Peygamber (a.s.s) kucağındayken Kur&#39;an&#39;dan bazı ayetleri tilavet buyurmuştur. Bu durumunda Peygamber i&ccedil;in yeni bir tarafı yoktu. &Ccedil;&uuml;nk&uuml; peygamber (s.a.a) kur&#39;an&#39;a olan ilim ve bilginin kendisiydi. O kuranın ve&nbsp; varlık aleminin t&uuml;m hakikatlerine alim idi.</p>\r\n\r\n<p>\r\n	Daha &ccedil;ok bilgi edinmek i&ccedil;in aşağıdaki indekslere m&uuml;racaat ediniz:</p>\r\n\r\n<p>\r\n	&quot;Peygamber&#39;in İmamlara Karşı &Uuml;st&uuml;nl&uuml;kleri&quot; Soru 9952 (Sayte: 9931)</p>\r\n\r\n<p>\r\n	&quot;Şii İmamların Makamı Ve Peygamberler&quot; Soru 10210 (Sayt: 10149)</p>\r\n\r\n<p>\r\n	&quot;İmam Ali&#39;nin (a) Vechullah Olması&quot; Soru 8680 (Sayt: 9850)</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Şeyh Tusi, &#39;&#39;Emali&#39;&#39;, İran/Kum: İntişarat&#39;i Daru-Ssekafe, 1414h.k. , s.708&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp; Meclisi, Muhammed Bakır,&nbsp; &#39;&#39;Biharu&#39;l Envar&#39;&#39;, L&uuml;bnan/Beyrut: Muessesetu&#39;l Vefa,1404k. c.35, s.18</p>\r\n\r\n<p>\r\n	[2] Bkz: &quot;&#39;İmamların Kur&#39;an&#39;a Nisbetle &Uuml;st&uuml;nl&uuml;ğ&uuml;&quot; &#39;Soru 12214 (Sayt: 12039)</p>\r\n\r\n<p>\r\n	&nbsp; &#39;&#39;Peygamber&#39;in Kur&#39;an&#39;dan &Uuml;st&uuml;nl&uuml;ğ&uuml;&#39;&#39;Soru 12211 (Site: 12116)</p>\r\n\r\n<p>\r\n	[3]&nbsp; Neml 6</p>\r\n\r\n<p>\r\n	[4]&nbsp; Tayyip,Seyyid Abdulh&uuml;seyin, &#39;&#39;Atyebu&#39;l Beyan Fi Tefsiri&#39;l Kur&#39;an&#39;&#39;, İran/Tahran: İntişarati İslam, İkinci Baskı, 1378 h.ş., c.9,s.107,354, c.10,s.285,286</p>\r\n\r\n<p>\r\n	[5]&nbsp; Bkz: &quot;Kur&#39;an&#39;ın Hakikatleri Ve Mertebeleri&quot; Soru 10688 (Sayt:12360) &#39;&#39;Kur&#39;an&#39;ın İniş Mertbeleri Ve Lafızların İlahi Vahiydeki Konumu&#39;&#39;Soru 15084 (Site: 14904)&#39;&#39;Kur&#39;an&#39;ın Nuzulu&#39;&#39; Soru 140 (Site:1017)</p>\r\n\r\n<p>\r\n	[6] Meryem 30</p>\r\n','Bu rivayet bazı hadis kitaplarında vardır. Ancak hadis kitaplarında zikredilmiş var olan hadiste İmam Ali&#39;in ş&ouml;yle buyurduğunu: &quot;Ey Peygamber! İstermisin sana Tevrat&#39;tan, İncil&#39;den okuyayım?&quot; i&ccedil;ermemektedir. Zikredilen rivayette yer alan şey şudur: &quot;Selamdan sonra M&uuml;minin suresinden bazı ayetler Peygamber&#39;e (a.s.s) i&ccedil;in okudu&quot;. &nbsp;M&uuml;minin s&uuml;resinden bazı ayetleri okumuş olması, İslam Peygamber&#39;inin risaletiyle &ccedil;elişmediği gibi risaletten &ouml;nce Peygamber Efendimizin Kur&#39;an&#39;ın muhtevasından habersiz olduğu sonucunu da vermez. Zira Kur&#39;an &ouml;yle bir hakikata sahiptir ki onun birinci mertebesi, nur &acirc;leminde Resul&#39;i Ekreme nazil olmuştu...\r\n\r\n	\r\n		Bazı rivayetlerde Kur&#39;an&#39;ın n&uuml;zul mertebesinden bir mertebeye; &#39;&#39;El-hakaiku lilenbiya (paygamberler i&ccedil;in hakikatler)&quot; işaret edilmiştir. Bu ger&ccedil;ek zahiri elfazın &ouml;tesinde bir durumdur ve bu İslam&#39;ın zuhur ettiği zamandan sonrasına m&uuml;nhasır bir şey değildir. Kur&#39;an b&uuml;t&uuml;n peygamberlerin getirdiği kelamın hakikatidir. Her peygamber bu hakikatin bir mertebesiyle ittisal halinde olmuşlardır.\r\n\r\n	\r\n		Bu nedenle İmam Ali (a.s.) doğumundan sonra m&uuml;minler i&ccedil;in kurtuluşun genel manasını ifade eden Kur&#39;an&#39;dan bazı rivayetleri peygamberin kucağında tilavet buyurdu. Bu Peygamber Efendimiz i&ccedil;in yeni bir şey de değildi.\r\n\r\n	\r\n		Nitekim Hz. İsa (a) doğumundan sonra ş&ouml;yle buyurdu: &quot;Ben Allah&#39;ın kuluyum. O bana (semavi) kitabı verdi ve beni peygamber kıldı&quot;. Oysaki bunu dediği sırada elinde bir kitap yoktu. &Ouml;yle ise bu d&uuml;nyaya ayak basmadan &ouml;nce, nur &acirc;leminde kendisine ilahi kitap nazil olduğuna işaret etmektedir.','&nbsp;Sorunuzu yanıtlamadan &ouml;nce bir ka&ccedil; noktaya değinmek gerekir:\r\n\r\n\r\n	Evvela; mezk&ucirc;r rivayet, hadis kaynaklarında gelmiştir. Ancak kaynaklarda yer alan bu rivayette İmam Ali&#39;nin (a); &#39;&#39;Ey Peygamber! İster misin sana Tevrat&#39;tan, İncil&#39;den okuyayım&#39;&#39; şeklinde bir ifade yoktur. Sadece, İslam&#39;dan sonra Allah Resul&uuml; i&ccedil;in m&uuml;minun s&uuml;resinin bazı ayetlerini tilavet buyurduğu ifadesi, yer almıştır.[1]\r\n\r\n\r\n	Saniyen rivayetin senedi &uuml;zerine yapılan incelemede sened zincirinde yer almış bazı ravilerin muvassak olmadıkları veya sıke olup olmadıkları konusunda g&ouml;r&uuml;ş ayrılığının bulunduğu ortaya &ccedil;ıktı. Lakin rivayetin muhtevasını şu temellere dayandırarak kabul edebiliriz;\r\n	Masum İmam, k&acirc;mil insanın hakiki mısdakı, Kuranı m&uuml;cessem kılan ve Kuranı natık yani konuşan Kur&#39;an&#39;dır. M&uuml;sl&uuml;manların elindeki hatlı ve baskılı Kur&#39;an, samit (suskun)Kur&#39;an&#39;dır.[2] Kur&#39;an&#39;ın inişi &ndash;ki diğer semavi kitabları temamlayandır-&nbsp; aşamalı olmuştur. Birinci aşma veya mertebede nur &acirc;leminde Resul&#39;i Ekrem&#39;in (a.s.s) ve mutahhar İmamların (a) nurlu kalblerine ifaze edilmiştir. Nitekim şu ayeti celile&nbsp; &#39;&#39; Hi&ccedil; s&uuml;pesiz bu Kur&#39;an sana, hikmet sahibi ve bilen bir kimse (Allah&#39;ın) tarafından verilmektedir.&#39;&#39;[3] Bu manaya işaret etmektedir; Peygamber&#39;i Ekrem Kur&#39;anın hakikatini meleğin vasıtası olmadan almış ve sonra mutahhar İmamların nurlu kalplerine ilham edilmiştir.[4]\r\n\r\n\r\n	Hatta bazı rivayetlerde Kur&#39;an&#39;ın n&uuml;zul mertebesinden bir mertebeye yani &#39;&#39;El-hakaiku lilenbiya (paygamberler i&ccedil;in hakikatler)&quot; işaret edilmiştir. Bu ger&ccedil;ek zahiri elfazın &ouml;tesinde bir durumdur ve bu İslam&#39;ın zuhur ettiği zamandan sonrasına m&uuml;nhasır bir şey değildir. Kur&#39;an b&uuml;t&uuml;n peygamberlerin getirdiği kelamın hakikatidir. Her peygamber bu hakikatin bir mertebesiyle ittisal halinde olmuştur.[5] Her nakadar bu hakikatın k&acirc;mil ve &uuml;st&uuml;n mertebesi Peygamber Efindimiz&#39;e (a.s.s) nazil olmuştur.\r\n\r\n\r\n	Bu noktalara dikkatle;\r\n\r\n\r\n	a) S&ouml;z konusu rivayet, ne İslam Peygamber&#39;inin (a.s.s) risaletiyle bir &ccedil;elişkisi var ne de risaletten &ouml;nce Peygamber&#39;in Kur&#39;an&#39;ın muhtevasından haberdar olmadığını doğuracak bir sonucu vardır. Zira Kur&#39;an&#39;ın n&uuml;zul&uuml;, mertebe mertebe ger&ccedil;ekleşmiştir. İlk mertebesi Nebiyyi Ekremin y&uuml;ce kalbine inmiştir. Hz. Peygamber d&uuml;nyadaki maddi bedenin ve zahiri cismin dışında bir hakikate sahiptir. Nitekim Hz. İsa (a) viladetinden sonra ş&ouml;yle buyurmuştu: &quot;(isa) Dedi ki: Ş&uuml;pesiz ben Allah&#39;ın kuluyum. (Allah) bana Kitap verdi ve beni peygamber kıldı.&#39;&#39;[6] Oysaki o sırada elinde bir kitap yoktu. Demek ki; bu d&uuml;nyaya gelmeden &ouml;nce nur &acirc;leminde onların nuru &uuml;zerine, ilahi kitaplar nazil olmuştur.\r\n\r\n\r\n	b) Nur &acirc;leminde Kur&#39;an&#39;ın nurlu hakikatı, İmam Ali&#39;nin (a) kalbine ifaze olunmuştur. Bu nedenle doğuşundan sonra Peygamber (a.s.s) kucağındayken Kur&#39;an&#39;dan bazı ayetleri tilavet buyurmuştur. Bu durumunda Peygamber i&ccedil;in yeni bir tarafı yoktu. &Ccedil;&uuml;nk&uuml; peygamber (s.a.a) kur&#39;an&#39;a olan ilim ve bilginin kendisiydi. O kuranın ve&nbsp; varlık aleminin t&uuml;m hakikatlerine alim idi.\r\n\r\n\r\n	Daha &ccedil;ok bilgi edinmek i&ccedil;in aşağıdaki indekslere m&uuml;racaat ediniz:\r\n\r\n\r\n	&quot;Peygamber&#39;in İmamlara Karşı &Uuml;st&uuml;nl&uuml;kleri&quot; Soru 9952 (Sayte: 9931)\r\n\r\n\r\n	&quot;Şii İmamların Makamı Ve Peygamberler&quot; Soru 10210 (Sayt: 10149)\r\n\r\n\r\n	&quot;İmam Ali&#39;nin (a) Vechullah Olması&quot; Soru 8680 (Sayt: 9850)\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Şeyh Tusi, &#39;&#39;Emali&#39;&#39;, İran/Kum: İntişarat&#39;i Daru-Ssekafe, 1414h.k. , s.708&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp; Meclisi, Muhammed Bakır,&nbsp; &#39;&#39;Biharu&#39;l Envar&#39;&#39;, L&uuml;bnan/Beyrut: Muessesetu&#39;l Vefa,1404k. c.35, s.18\r\n\r\n\r\n	[2] Bkz: &quot;&#39;İmamların Kur&#39;an&#39;a Nisbetle &Uuml;st&uuml;nl&uuml;ğ&uuml;&quot; &#39;Soru 12214 (Sayt: 12039)\r\n\r\n\r\n	&nbsp; &#39;&#39;Peygamber&#39;in Kur&#39;an&#39;dan &Uuml;st&uuml;nl&uuml;ğ&uuml;&#39;&#39;Soru 12211 (Site: 12116)\r\n\r\n\r\n	[3]&nbsp; Neml 6\r\n\r\n\r\n	[4]&nbsp; Tayyip,Seyyid Abdulh&uuml;seyin, &#39;&#39;Atyebu&#39;l Beyan Fi Tefsiri&#39;l Kur&#39;an&#39;&#39;, İran/Tahran: İntişarati İslam, İkinci Baskı, 1378 h.ş., c.9,s.107,354, c.10,s.285,286\r\n\r\n\r\n	[5]&nbsp; Bkz: &quot;Kur&#39;an&#39;ın Hakikatleri Ve Mertebeleri&quot; Soru 10688 (Sayt:12360) &#39;&#39;Kur&#39;an&#39;ın İniş Mertbeleri Ve Lafızların İlahi Vahiydeki Konumu&#39;&#39;Soru 15084 (Site: 14904)&#39;&#39;Kur&#39;an&#39;ın Nuzulu&#39;&#39; Soru 140 (Site:1017)\r\n\r\n\r\n	[6] Meryem 30'),(372,'tr365','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		&#39;&#39;Selim&#39;&#39; s&ouml;zc&uuml;ğ&uuml; &#39;&#39;silm&#39;&#39; ve &#39;&#39;selamet&#39;&#39; k&ouml;k&uuml;nden gelir. Zahiri ve batini afetlerden uzak olmak anlamı verir. İmam Sadık (a) bu kelimenin manası hakkında ş&ouml;yle buyurmuştur: &ldquo;<em>Selim kalp, Rabbıyla mulakat ederken rabbi dışında hi&ccedil;bir şey kendisinde barındırılmış olmayan kalptir</em>&rdquo;.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Kur&#39;an mufessirleri &#39;&#39;kalbi selim&#39;&#39; hakkında muhtelif yorumlar yapmışlardır ki her biri, konunun bir boyutuyla alakalıdır. Bazı yorumlara g&ouml;re kalbi selim, şirkten pak olan kalptir. Bazısına g&ouml;re nifaktan, kinden ve g&uuml;nahlardan arınmış kalptir. Başka bir yoruma g&ouml;re de t&uuml;m hataların kaynağı olan d&uuml;nya sevgisini taşımayan kalptir. Diğer bir yoruma g&ouml;re ise i&ccedil;inde Allah&#39;tan başka bir şey olmayan kalbtir.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Kur&#39;anın Kerimin &ccedil;ok g&uuml;zel ve anlam y&uuml;kl&uuml; kelimelerinden biri &#39;&#39;kalbi selim&#39;&#39; kelimesidir. Selamet ve silm masdarından t&uuml;reyen bu kelime zahiri ve batini afetlerden uzak olma manasına gelir.[1] Kalbi selim i&ccedil;in en &ccedil;ekici yorum İmam Sadık (a) tarafından yapılmış olan yorumdur ki ş&ouml;yle buyurmuştur: &ldquo;Selim kalp, Rabbıyla mulakat ederken rabbi dışında hi&ccedil;bir şey kendisinde barındırılmış olmayan kalptir&rdquo;.[2]</p>\r\n\r\n<p>\r\n	Hakeza İmam Sadık&#39;tan (a.s.) nakledilen başka bir hadiste ş&ouml;yle ge&ccedil;mektedir: &ldquo;&#39;Sadık bir niyete sahip olan, selim bir kalbe sahiptir. &Ccedil;&uuml;nk&uuml; kalbin şirkten ve ş&uuml;pheden salim olması, her şeyde niyeti arandırır&rdquo;.[3] Bu nedenle İmam Sadık&#39;a (a) g&ouml;re pak ve halis niyete sahip olanlar kalbi selime sahiptirler.</p>\r\n\r\n<p>\r\n	Kur&#39;anı Kerimde kalbi selimin kıyamet g&uuml;n&uuml;nde kurtuluşun yagane sermayesi ve nedeni sayılması bu kelimenin &ouml;nemini a&ccedil;ıklamak i&ccedil;in yeterlidir. Şu&#39;ara s&uuml;resinde ş&ouml;yle denilmektedir: &ldquo;O g&uuml;n ki ne mal fayda verir ne oğullar! Allah&rsquo;a arınmış bir kalp ile gelen başka&rdquo;[4]</p>\r\n\r\n<p>\r\n	Mufessirler selim kalp i&ccedil;in &ccedil;eşitli yorumlar sonmuşlardır.</p>\r\n\r\n<p>\r\n	Bu yorumların her biri meselenin bir boyutunu ele almaktadır;</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Kalbi selim, şirkten pak olan kalptir.<br />\r\n	&nbsp;&nbsp;&nbsp; Nifaktan, kinden ve g&uuml;nahlardan arınmış kalbtir.<br />\r\n	&nbsp;&nbsp;&nbsp; B&uuml;t&uuml;n k&ouml;t&uuml;l&uuml;klerin anası olan d&uuml;nya sevgisinden beri olan kalptir.<br />\r\n	&nbsp;&nbsp;&nbsp; Allah&#39;tan başka hi&ccedil;bir şeyin i&ccedil;inde barındırmayan kalptir.</p>\r\n\r\n<p>\r\n	Yukarda denildiği gibi &#39;&#39;selim&#39;&#39; kelimesi &#39;&#39;selamet&#39;&#39; k&ouml;k&uuml;nden t&uuml;remiştir. Selamet kelimesi genel itibariyle ele alındığında her t&uuml;rl&uuml; ahlaki ve itikadi hastalıklardan ari olmayı ifade eder. Buna g&ouml;re kalbi, selim olan kimse bu d&uuml;nyada da g&uuml;nl&uuml; ilahi olmayan b&uuml;t&uuml;n hasletlerden beridir; zira nefsani istekler, mevki ve makam peşinde olmak ve etik olmayan uyumsuz davranışlar benzeri durumlar, selim kalp ile bağdaşır bir y&ouml;n&uuml; yoktur.</p>\r\n\r\n<p>\r\n	&Ouml;zetle kalb-i selim b&uuml;t&uuml;n ilahi olmayan bağımlılıklardan uzak duran, d&uuml;nyada Allah&#39;ı merkeze alan ve b&uuml;t&uuml;n eğilimiyle bilinciyle ona y&ouml;nelen kalptir. Aynen şu duada denildiği gibi: &#39;&#39;Allahım! B&uuml;t&uuml;n&uuml;yle sana y&ouml;nelmeyi bana ver.&#39;&#39;</p>\r\n\r\n<p>\r\n	Daha &ccedil;ok bilgi edinmek i&ccedil;in Şehid Destigayb&#39;ın kaleme aldığı &#39;&#39;Kalb-i Selim&#39;&#39; isimli kitabın terc&uuml;mesine muracaat edebilirsiniz.</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Rağip İsfehani,&#39;&#39;Mufredat-i Elfaz-i Kur&#39;an&#39;i Kerim&#39;&#39; , &#39;&#39;Slm&#39;&#39; maddesi</p>\r\n\r\n<p>\r\n	[2]&nbsp; Kuleyni, &#39;&#39;Kafi&#39;&#39; , İran/Tahran: Daru-l Kutubi-l İslamiyye, 1368 h.ş. c.2, s.16</p>\r\n\r\n<p>\r\n	[3]&nbsp; Meclisi,Muhammed Bakır, &#39;&#39;Biharu&#39;l-Envar&#39;&#39;,L&uuml;bnan/Beyrut: Muessesetu&#39;l-Vefa,2404 k.c.67,s.210</p>\r\n\r\n<p>\r\n	[4] Şu&#39;ara:88,89</p>\r\n','&#39;&#39;Selim&#39;&#39; s&ouml;zc&uuml;ğ&uuml; &#39;&#39;silm&#39;&#39; ve &#39;&#39;selamet&#39;&#39; k&ouml;k&uuml;nden gelir. Zahiri ve batini afetlerden uzak olmak anlamı verir. İmam Sadık (a) bu kelimenin manası hakkında ş&ouml;yle buyurmuştur: &ldquo;Selim kalp, Rabbıyla mulakat ederken rabbi dışında hi&ccedil;bir şey kendisinde barındırılmış olmayan kalptir&rdquo;.\r\n\r\n	\r\n		Kur&#39;an mufessirleri &#39;&#39;kalbi selim&#39;&#39; hakkında muhtelif yorumlar yapmışlardır ki her biri, konunun bir boyutuyla alakalıdır. Bazı yorumlara g&ouml;re kalbi selim, şirkten pak olan kalptir. Bazısına g&ouml;re nifaktan, kinden ve g&uuml;nahlardan arınmış kalptir. Başka bir yoruma g&ouml;re de t&uuml;m hataların kaynağı olan d&uuml;nya sevgisini taşımayan kalptir. Diğer bir yoruma g&ouml;re ise i&ccedil;inde Allah&#39;tan başka bir şey olmayan kalbtir.','&nbsp;Kur&#39;anın Kerimin &ccedil;ok g&uuml;zel ve anlam y&uuml;kl&uuml; kelimelerinden biri &#39;&#39;kalbi selim&#39;&#39; kelimesidir. Selamet ve silm masdarından t&uuml;reyen bu kelime zahiri ve batini afetlerden uzak olma manasına gelir.[1] Kalbi selim i&ccedil;in en &ccedil;ekici yorum İmam Sadık (a) tarafından yapılmış olan yorumdur ki ş&ouml;yle buyurmuştur: &ldquo;Selim kalp, Rabbıyla mulakat ederken rabbi dışında hi&ccedil;bir şey kendisinde barındırılmış olmayan kalptir&rdquo;.[2]\r\n\r\n\r\n	Hakeza İmam Sadık&#39;tan (a.s.) nakledilen başka bir hadiste ş&ouml;yle ge&ccedil;mektedir: &ldquo;&#39;Sadık bir niyete sahip olan, selim bir kalbe sahiptir. &Ccedil;&uuml;nk&uuml; kalbin şirkten ve ş&uuml;pheden salim olması, her şeyde niyeti arandırır&rdquo;.[3] Bu nedenle İmam Sadık&#39;a (a) g&ouml;re pak ve halis niyete sahip olanlar kalbi selime sahiptirler.\r\n\r\n\r\n	Kur&#39;anı Kerimde kalbi selimin kıyamet g&uuml;n&uuml;nde kurtuluşun yagane sermayesi ve nedeni sayılması bu kelimenin &ouml;nemini a&ccedil;ıklamak i&ccedil;in yeterlidir. Şu&#39;ara s&uuml;resinde ş&ouml;yle denilmektedir: &ldquo;O g&uuml;n ki ne mal fayda verir ne oğullar! Allah&rsquo;a arınmış bir kalp ile gelen başka&rdquo;[4]\r\n\r\n\r\n	Mufessirler selim kalp i&ccedil;in &ccedil;eşitli yorumlar sonmuşlardır.\r\n\r\n\r\n	Bu yorumların her biri meselenin bir boyutunu ele almaktadır;\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Kalbi selim, şirkten pak olan kalptir.\r\n	&nbsp;&nbsp;&nbsp; Nifaktan, kinden ve g&uuml;nahlardan arınmış kalbtir.\r\n	&nbsp;&nbsp;&nbsp; B&uuml;t&uuml;n k&ouml;t&uuml;l&uuml;klerin anası olan d&uuml;nya sevgisinden beri olan kalptir.\r\n	&nbsp;&nbsp;&nbsp; Allah&#39;tan başka hi&ccedil;bir şeyin i&ccedil;inde barındırmayan kalptir.\r\n\r\n\r\n	Yukarda denildiği gibi &#39;&#39;selim&#39;&#39; kelimesi &#39;&#39;selamet&#39;&#39; k&ouml;k&uuml;nden t&uuml;remiştir. Selamet kelimesi genel itibariyle ele alındığında her t&uuml;rl&uuml; ahlaki ve itikadi hastalıklardan ari olmayı ifade eder. Buna g&ouml;re kalbi, selim olan kimse bu d&uuml;nyada da g&uuml;nl&uuml; ilahi olmayan b&uuml;t&uuml;n hasletlerden beridir; zira nefsani istekler, mevki ve makam peşinde olmak ve etik olmayan uyumsuz davranışlar benzeri durumlar, selim kalp ile bağdaşır bir y&ouml;n&uuml; yoktur.\r\n\r\n\r\n	&Ouml;zetle kalb-i selim b&uuml;t&uuml;n ilahi olmayan bağımlılıklardan uzak duran, d&uuml;nyada Allah&#39;ı merkeze alan ve b&uuml;t&uuml;n eğilimiyle bilinciyle ona y&ouml;nelen kalptir. Aynen şu duada denildiği gibi: &#39;&#39;Allahım! B&uuml;t&uuml;n&uuml;yle sana y&ouml;nelmeyi bana ver.&#39;&#39;\r\n\r\n\r\n	Daha &ccedil;ok bilgi edinmek i&ccedil;in Şehid Destigayb&#39;ın kaleme aldığı &#39;&#39;Kalb-i Selim&#39;&#39; isimli kitabın terc&uuml;mesine muracaat edebilirsiniz.\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Rağip İsfehani,&#39;&#39;Mufredat-i Elfaz-i Kur&#39;an&#39;i Kerim&#39;&#39; , &#39;&#39;Slm&#39;&#39; maddesi\r\n\r\n\r\n	[2]&nbsp; Kuleyni, &#39;&#39;Kafi&#39;&#39; , İran/Tahran: Daru-l Kutubi-l İslamiyye, 1368 h.ş. c.2, s.16\r\n\r\n\r\n	[3]&nbsp; Meclisi,Muhammed Bakır, &#39;&#39;Biharu&#39;l-Envar&#39;&#39;,L&uuml;bnan/Beyrut: Muessesetu&#39;l-Vefa,2404 k.c.67,s.210\r\n\r\n\r\n	[4] Şu&#39;ara:88,89'),(373,'tr364','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullahe&#39;l-uzma HAMANEİ&rsquo;NİN (Allah y&uuml;ce g&ouml;lgesini devam ettirsin) defteri</strong>:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Kadının kadınlar i&ccedil;in dans etmesi eğer lehv unvanı kendisine sıdk ediyor; &ouml;rneğin kadınlar meclisini dans meclisine d&ouml;n&uuml;şt&uuml;r&uuml;yor olması gibi, sakıncalıdır ve ihtiyatı vacip gereğince terk edilmelidir. Bu durum dışındaki durumlarda eğer şehveti uyandıracak nitelikte veya haram bir işi ya da bir fesadı &nbsp;(&ouml;rneğin haram m&uuml;zik ve avaz gibi) gerektiriyor veya namahrem bir erkeğin orda bulunması s&ouml;z konusu ise haramdır. Elbette yukarıdaki h&uuml;k&uuml;m d&uuml;ğ&uuml;ne has değildir bilakis d&uuml;ğ&uuml;n haricindeki meclisler i&ccedil;in de ge&ccedil;erlidir. D&uuml;ğ&uuml;n ile d&uuml;ğ&uuml;n haricindekiler arasında her hangi bir fark s&ouml;z konusu değildir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullahe&#39;l-uzma MEKARİMİ ŞİRAZİ&#39;NİN (Allah y&uuml;ce g&ouml;lgesini devam ettirsin) defteri</strong>:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Sadece kadının kocası i&ccedil;in dans yapması caizdir, bunun dışındaki dansların t&uuml;m&uuml; sakıncalıdır. Elbette danstan maksat lehv i&ccedil;erikli danstır. Her &ccedil;eşit ritimli ve uyumlu hareket maksat değil, belki bunun yanı sıra m&uuml;zik konusuna da tevecc&uuml;h edilmesi lazım ki lehiv ve fesat meclislerine uygun olan her t&uuml;rl&uuml; ses ve ahenkler haram ve ondan gayrisi helaldir. Bunların teşhisi ise &ouml;rf ehline; işin ehli ve m&uuml;tedeyyin kimselere m&uuml;racaat ederek yapılmalıdır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullahe&#39;l-uzma SAFİ G&Uuml;LPAYGANİ&#39;NİN (Allah y&uuml;ce g&ouml;lgesini devam ettirsin) defteri</strong>:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		M&uuml;zik mutlak manada haramdır ve kadının dans etmesi ise haram bir şeyle karıştırılmamışsa sadece kendi kocası i&ccedil;in caizdir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Hz. Ayetullah Mehdi Hadeviyi Tahrani&rsquo;nin (Allah bereketini artırsın) bu bağlamdaki g&ouml;r&uuml;ş&uuml; ş&ouml;yledir:</strong></p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Eğer şehveti uyandıracak nitelikte veya haram bir işe m&uuml;rtekip olmayı ve fesadı gerektiren bir durum s&ouml;z konusu değilse sakıncası yoktur.</p>\r\n</div>\r\n','','Ayetullahe&#39;l-uzma HAMANEİ&rsquo;NİN (Allah y&uuml;ce g&ouml;lgesini devam ettirsin) defteri:\r\n\r\n	\r\n		Kadının kadınlar i&ccedil;in dans etmesi eğer lehv unvanı kendisine sıdk ediyor; &ouml;rneğin kadınlar meclisini dans meclisine d&ouml;n&uuml;şt&uuml;r&uuml;yor olması gibi, sakıncalıdır ve ihtiyatı vacip gereğince terk edilmelidir. Bu durum dışındaki durumlarda eğer şehveti uyandıracak nitelikte veya haram bir işi ya da bir fesadı &nbsp;(&ouml;rneğin haram m&uuml;zik ve avaz gibi) gerektiriyor veya namahrem bir erkeğin orda bulunması s&ouml;z konusu ise haramdır. Elbette yukarıdaki h&uuml;k&uuml;m d&uuml;ğ&uuml;ne has değildir bilakis d&uuml;ğ&uuml;n haricindeki meclisler i&ccedil;in de ge&ccedil;erlidir. D&uuml;ğ&uuml;n ile d&uuml;ğ&uuml;n haricindekiler arasında her hangi bir fark s&ouml;z konusu değildir.\r\n\r\n	\r\n		Ayetullahe&#39;l-uzma MEKARİMİ ŞİRAZİ&#39;NİN (Allah y&uuml;ce g&ouml;lgesini devam ettirsin) defteri:\r\n\r\n	\r\n		Sadece kadının kocası i&ccedil;in dans yapması caizdir, bunun dışındaki dansların t&uuml;m&uuml; sakıncalıdır. Elbette danstan maksat lehv i&ccedil;erikli danstır. Her &ccedil;eşit ritimli ve uyumlu hareket maksat değil, belki bunun yanı sıra m&uuml;zik konusuna da tevecc&uuml;h edilmesi lazım ki lehiv ve fesat meclislerine uygun olan her t&uuml;rl&uuml; ses ve ahenkler haram ve ondan gayrisi helaldir. Bunların teşhisi ise &ouml;rf ehline; işin ehli ve m&uuml;tedeyyin kimselere m&uuml;racaat ederek yapılmalıdır.\r\n\r\n	\r\n		Ayetullahe&#39;l-uzma SAFİ G&Uuml;LPAYGANİ&#39;NİN (Allah y&uuml;ce g&ouml;lgesini devam ettirsin) defteri:\r\n\r\n	\r\n		M&uuml;zik mutlak manada haramdır ve kadının dans etmesi ise haram bir şeyle karıştırılmamışsa sadece kendi kocası i&ccedil;in caizdir.\r\n\r\n	\r\n		Hz. Ayetullah Mehdi Hadeviyi Tahrani&rsquo;nin (Allah bereketini artırsın) bu bağlamdaki g&ouml;r&uuml;ş&uuml; ş&ouml;yledir:\r\n\r\n	\r\n		Eğer şehveti uyandıracak nitelikte veya haram bir işe m&uuml;rtekip olmayı ve fesadı gerektiren bir durum s&ouml;z konusu değilse sakıncası yoktur.',''),(374,'tr389','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Kuran&rsquo;da yer alan bu ayetler, ilahi kanun ve s&uuml;nnetlerin, bir tanesinin beyanıdır. &Ouml;yle ki her kim k&acirc;fir olsa ve dinin hakikatini anlamasına rağmen kendi irade ve se&ccedil;imiyle hak dine inat besler ve hakikatten y&uuml;z &ccedil;evirirse onun bu inat ve d&uuml;şmanlığı, hi&ccedil;bir zaman hidayete erememesine sebep olur. Ama kendisi bilerek bu yolu se&ccedil;tiği i&ccedil;in bu işin sonu&ccedil;larından mesul sayılacaktır. Hi&ccedil;bir zorlama da s&ouml;z konusu değildir. Bu durum aynı bilerek kendi g&ouml;z ve kulağını k&ouml;r ve sağır eden, b&ouml;ylece bir şeyi g&ouml;remeyip duyamayan kimseye benzer.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Ama eğer bu k&acirc;firler hidayete erme kabiliyetine sahip değillerse peygamberlerin ısrarı nedendir? Sorusunun cevabında şunları s&ouml;ylememiz gerekir. İlk olarak, ilahi cezalar her zaman insanın amel ve davranışıyla ilişkilidir. Hi&ccedil; kimse sadece kalben k&ouml;t&uuml; adam olduğu i&ccedil;in cezalandırılamaz. Bu surette kısasın cinayetten &ouml;nce uygulanması gerekir. İkincisi, onların &ldquo;Eğer bize peygamberler gelseydi ve bize yol g&ouml;sterselerdi biz hidayet olurduk.&rdquo; Dememeleri i&ccedil;in h&uuml;ccetin tamamlanması.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Bu iki ayet inat&ccedil;ı k&acirc;firler i&ccedil;indir. Onlar saptıkları yolda direttiklerinden kendilerine hak aşik&acirc;r olsa da onu kabullenmeye hazır değillerdir. Muttakiler i&ccedil;in yol g&ouml;sterici ve hadi olan Kuran, bunlar i&ccedil;in hi&ccedil;bir anlam taşımaz. Anlatsan da anlatmasan da, korkutsan da korkutmasan da, m&uuml;jdelesen de m&uuml;jdelemesen de onlar, hakka uymaya ve ona teslim olmaya ruhsal olarak hazır değillerdir.</p>\r\n\r\n<p>\r\n	İkinci ayet, bu taassup ve inada işaret ederek ş&ouml;yle diyor: onlar inat ve k&uuml;f&uuml;rlerinde &ouml;ylesine dalmışlardır ki teşhis etme hissini kaybetmişlerdir. &ldquo;Allah, onların kalplerini ve kulaklarını m&uuml;h&uuml;rlemiştir. G&ouml;zlerinin &uuml;zerinde de bir perde bulunmaktadır.&rdquo;[1]&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Bu nedenle yaptıklarının sonucu şu olmuştur:&nbsp; &ldquo;Onlar i&ccedil;in b&uuml;y&uuml;k bir azap vardır.&rdquo;[2]</p>\r\n\r\n<p>\r\n	Burada akla ilk gelen soru şudur ki; yukarıdaki ayete g&ouml;re Allah, onların kalplerine ve kulaklarına m&uuml;h&uuml;r vurmuş ve g&ouml;zlerinin &uuml;zerine de perde atmıştır. &Ouml;yleyse onlar k&uuml;f&uuml;rlerinde kalmaya mecburdurlar. Bu cebir değilmidir? Bu şartlarda onların azaba uğratılması ne manaya geliyor?</p>\r\n\r\n<p>\r\n	Kuran, bu sorunun cevabını başka ayetlerde veriyor ve o da şudur ki; Allah yaratılış d&uuml;zeninde her şey i&ccedil;in bir sebep ve illet karar kılmıştır. Hi&ccedil;bir işi sebepsiz ve illetsiz g&ouml;rmez. Tekebb&uuml;r, hava-ı nefse uyma, isyan i&ccedil;eren heveslere kapılma, hakkın karşısında inat ve ısrar ederek zulme devam etme, k&uuml;f&uuml;r vb. şeyler insanın teşhis etme hissinin &uuml;zerinin &ouml;rt&uuml;lmesine ve vesilelerin ortadan kalkmasına sebep olur.[3]</p>\r\n\r\n<p>\r\n	İnsan eğer hata ve yanlışlarını tekrarlarsa onunla arasında bir bağın oluşması doğaldır. Zira ilk merhalede bu bir &ldquo;halet&rdquo;tir, sonrasında &ldquo;alışkanlık&rdquo; oluşur ve sonunda onda bir &ldquo;meleke&rdquo; haline gelir ve sanki canından bir par&ccedil;aymış gibi olur. Bazen bir noktaya ulaşır ki geri d&ouml;nmesi imk&acirc;nsız hale gelir. Ama kendi iradesiyle bu yolu se&ccedil;tiği i&ccedil;in, cebir durumu olmaksızın bu işin b&uuml;t&uuml;n sonu&ccedil;larından yine kendisi mesuld&uuml;r. Bu aynı kendi g&ouml;z ve kulağını bir vesileyle k&ouml;r ve sağır eden kimseye benzer ki sonu&ccedil;ta ne g&ouml;rebilir ne de duyabilir. Eğer bunlar (kalplerine m&uuml;h&uuml;r vurma, sağır ve k&ouml;r olmaları) Allah&rsquo;a nispet verilmiş ise, Allah&rsquo;ın bu &ouml;zellikleri bu t&uuml;r amellerde karar kılmış olmasındandır. Bu sebep sonu&ccedil; ilişkisini Allah karar kılmıştır.</p>\r\n\r\n<p>\r\n	Bunun tersi de yaratılış kanunlarında &ccedil;ok a&ccedil;ık ve se&ccedil;iktir. Yani Allah, takva ve temizliği, doğru ve d&uuml;r&uuml;stl&uuml;ğ&uuml; se&ccedil;en kimsenin teşhis g&uuml;c&uuml;n&uuml; artırır ve ona &ouml;zel bir derk, anlama ve aydın g&ouml;r&uuml;şl&uuml;l&uuml;k verir. Kuran&rsquo;da da okuduğumuz gibi: &ldquo; Ey iman edenler! Eğer takvalı olursanız, (Allah) size hakkı batıldan ayırt etme g&uuml;c&uuml; verir.&rdquo;[4]</p>\r\n\r\n<p>\r\n	Bu ger&ccedil;eği kendi g&uuml;nl&uuml;k yaşantımızda da tecr&uuml;be etmişizdir. Yanlış bir işe başlayan insanlar, başlangı&ccedil;ta kesinlikle kanun dışı bir iş yaptıklarını itiraf ederler ve yaptıkları işten &ouml;t&uuml;r&uuml; rahatsızdırlar. Ama zamanla ona bağlandıklarında bu rahatsızlık hissi yok olur ve bir sonraki merhalede bazen iş &ouml;yle bir noktaya ulaşır ki bu işten &uuml;z&uuml;nt&uuml; duymamanın yanı sıra tersine mutludurlar ve bunu bir insanlık vazifesi olarak g&ouml;r&uuml;rler.</p>\r\n\r\n<p>\r\n	Yukarıda zikredilen ayetlere binaen zihne gelen bir diğer soru da k&acirc;firlerin eğer hidayete ulaşma kabiliyetleri yoksa peygamberlerin ısrarlarının sebebi nedir? Sorusu olacaktır.</p>\r\n\r\n<p>\r\n	Bu sorunun cevabının aydınlanması i&ccedil;in bir noktaya tevecc&uuml;h etmek yeterli olacaktır. İlahi azap ve cezalandırma her zaman insanın amel ve davranışıyla irtibatlıdır. Bir kimse sadece k&ouml;t&uuml; kalpli olmasından &ouml;t&uuml;r&uuml; cezalandırılamaz. İlk olarak o hakka davet edilmeli, eğer uymazsa ve kalbindeki k&ouml;t&uuml;l&uuml;k ameline yansırsa azaba ve cezaya m&uuml;stahak olur. Aksi takdirde verilecek her t&uuml;rl&uuml; ceza:&nbsp; cinayetten &ouml;nce yapılan kısasa benzer ve bu yanlış bir y&ouml;ntemdir. Başka bir deyimle bir amelin cezası veya &ouml;d&uuml;l&uuml; kesinlikle amelin ger&ccedil;ekleşmesinden sonra olmalıdır. Bir işe karar vermek, hazırlanmak ve ruhi ve fikirsel yeterlilik, cezalandırma ve m&uuml;k&acirc;fatlandırma i&ccedil;in yeterli değildir.</p>\r\n\r\n<p>\r\n	İlaveten onlara, eğer bize peygamberler gelseydi ve bize yol g&ouml;sterselerdi belki hidayet olurduk dememeleri i&ccedil;in h&uuml;ccetin tamamlanması i&ccedil;in peygamberler gelmiştir.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Bakara 7</p>\r\n\r\n<p>\r\n	[2] Mekarim Şirazi, Nasir, Tefsir-i Numune, C.1, S.82, Dar-ul Kutub-il İslamiye, Tahran baskısı, birinci baskıi 1995</p>\r\n\r\n<p>\r\n	[3] Nisa Suresi 155. Ayeti: &ldquo; Ger&ccedil;ekte inkar etmelerine karşılık Allah kalplerini m&uuml;h&uuml;rledi.&rdquo; M&uuml;min Suresi 35. Ayette: &ldquo; Allah, b&uuml;y&uuml;kl&uuml;k taslayan her zorbanın kalbini işte b&ouml;yle m&uuml;h&uuml;rler.&rdquo; Casiye suresi 23. Ayet: &ldquo; Heva ve hevesini kendine ilah edinen ve Allah&rsquo;ın bilerek saptırdığı kulağını m&uuml;h&uuml;rlediği ve g&ouml;z&uuml;n&uuml;n &uuml;zerine perde &ccedil;ektiği kimseyi g&ouml;rd&uuml;n m&uuml;?&rdquo;</p>\r\n\r\n<p>\r\n	[4]&nbsp; Enfal 29</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Kuran&rsquo;da yer alan bu ayetler, ilahi kanun ve s&uuml;nnetlerin, bir tanesinin beyanıdır. &Ouml;yle ki her kim k&acirc;fir olsa ve dinin hakikatini anlamasına rağmen kendi irade ve se&ccedil;imiyle hak dine inat besler ve hakikatten y&uuml;z &ccedil;evirirse onun bu inat ve d&uuml;şmanlığı, hi&ccedil;bir zaman hidayete erememesine sebep olur. Ama kendisi bilerek bu yolu se&ccedil;tiği i&ccedil;in bu işin sonu&ccedil;larından mesul sayılacaktır. Hi&ccedil;bir zorlama da s&ouml;z konusu değildir. Bu durum aynı bilerek kendi g&ouml;z ve kulağını k&ouml;r ve sağır eden, b&ouml;ylece bir şeyi g&ouml;remeyip duyamayan kimseye benzer.\r\n\r\n	\r\n		Ama eğer bu k&acirc;firler hidayete erme kabiliyetine sahip değillerse peygamberlerin ısrarı nedendir? Sorusunun cevabında şunları s&ouml;ylememiz gerekir. İlk olarak, ilahi cezalar her zaman insanın amel ve davranışıyla ilişkilidir. Hi&ccedil; kimse sadece kalben k&ouml;t&uuml; adam olduğu i&ccedil;in cezalandırılamaz. Bu surette kısasın cinayetten &ouml;nce uygulanması gerekir. İkincisi, onların &ldquo;Eğer bize peygamberler gelseydi ve bize yol g&ouml;sterselerdi biz hidayet olurduk.&rdquo; Dememeleri i&ccedil;in h&uuml;ccetin tamamlanması.','&nbsp;Bu iki ayet inat&ccedil;ı k&acirc;firler i&ccedil;indir. Onlar saptıkları yolda direttiklerinden kendilerine hak aşik&acirc;r olsa da onu kabullenmeye hazır değillerdir. Muttakiler i&ccedil;in yol g&ouml;sterici ve hadi olan Kuran, bunlar i&ccedil;in hi&ccedil;bir anlam taşımaz. Anlatsan da anlatmasan da, korkutsan da korkutmasan da, m&uuml;jdelesen de m&uuml;jdelemesen de onlar, hakka uymaya ve ona teslim olmaya ruhsal olarak hazır değillerdir.\r\n\r\n\r\n	İkinci ayet, bu taassup ve inada işaret ederek ş&ouml;yle diyor: onlar inat ve k&uuml;f&uuml;rlerinde &ouml;ylesine dalmışlardır ki teşhis etme hissini kaybetmişlerdir. &ldquo;Allah, onların kalplerini ve kulaklarını m&uuml;h&uuml;rlemiştir. G&ouml;zlerinin &uuml;zerinde de bir perde bulunmaktadır.&rdquo;[1]&nbsp; &nbsp;\r\n\r\n\r\n	Bu nedenle yaptıklarının sonucu şu olmuştur:&nbsp; &ldquo;Onlar i&ccedil;in b&uuml;y&uuml;k bir azap vardır.&rdquo;[2]\r\n\r\n\r\n	Burada akla ilk gelen soru şudur ki; yukarıdaki ayete g&ouml;re Allah, onların kalplerine ve kulaklarına m&uuml;h&uuml;r vurmuş ve g&ouml;zlerinin &uuml;zerine de perde atmıştır. &Ouml;yleyse onlar k&uuml;f&uuml;rlerinde kalmaya mecburdurlar. Bu cebir değilmidir? Bu şartlarda onların azaba uğratılması ne manaya geliyor?\r\n\r\n\r\n	Kuran, bu sorunun cevabını başka ayetlerde veriyor ve o da şudur ki; Allah yaratılış d&uuml;zeninde her şey i&ccedil;in bir sebep ve illet karar kılmıştır. Hi&ccedil;bir işi sebepsiz ve illetsiz g&ouml;rmez. Tekebb&uuml;r, hava-ı nefse uyma, isyan i&ccedil;eren heveslere kapılma, hakkın karşısında inat ve ısrar ederek zulme devam etme, k&uuml;f&uuml;r vb. şeyler insanın teşhis etme hissinin &uuml;zerinin &ouml;rt&uuml;lmesine ve vesilelerin ortadan kalkmasına sebep olur.[3]\r\n\r\n\r\n	İnsan eğer hata ve yanlışlarını tekrarlarsa onunla arasında bir bağın oluşması doğaldır. Zira ilk merhalede bu bir &ldquo;halet&rdquo;tir, sonrasında &ldquo;alışkanlık&rdquo; oluşur ve sonunda onda bir &ldquo;meleke&rdquo; haline gelir ve sanki canından bir par&ccedil;aymış gibi olur. Bazen bir noktaya ulaşır ki geri d&ouml;nmesi imk&acirc;nsız hale gelir. Ama kendi iradesiyle bu yolu se&ccedil;tiği i&ccedil;in, cebir durumu olmaksızın bu işin b&uuml;t&uuml;n sonu&ccedil;larından yine kendisi mesuld&uuml;r. Bu aynı kendi g&ouml;z ve kulağını bir vesileyle k&ouml;r ve sağır eden kimseye benzer ki sonu&ccedil;ta ne g&ouml;rebilir ne de duyabilir. Eğer bunlar (kalplerine m&uuml;h&uuml;r vurma, sağır ve k&ouml;r olmaları) Allah&rsquo;a nispet verilmiş ise, Allah&rsquo;ın bu &ouml;zellikleri bu t&uuml;r amellerde karar kılmış olmasındandır. Bu sebep sonu&ccedil; ilişkisini Allah karar kılmıştır.\r\n\r\n\r\n	Bunun tersi de yaratılış kanunlarında &ccedil;ok a&ccedil;ık ve se&ccedil;iktir. Yani Allah, takva ve temizliği, doğru ve d&uuml;r&uuml;stl&uuml;ğ&uuml; se&ccedil;en kimsenin teşhis g&uuml;c&uuml;n&uuml; artırır ve ona &ouml;zel bir derk, anlama ve aydın g&ouml;r&uuml;şl&uuml;l&uuml;k verir. Kuran&rsquo;da da okuduğumuz gibi: &ldquo; Ey iman edenler! Eğer takvalı olursanız, (Allah) size hakkı batıldan ayırt etme g&uuml;c&uuml; verir.&rdquo;[4]\r\n\r\n\r\n	Bu ger&ccedil;eği kendi g&uuml;nl&uuml;k yaşantımızda da tecr&uuml;be etmişizdir. Yanlış bir işe başlayan insanlar, başlangı&ccedil;ta kesinlikle kanun dışı bir iş yaptıklarını itiraf ederler ve yaptıkları işten &ouml;t&uuml;r&uuml; rahatsızdırlar. Ama zamanla ona bağlandıklarında bu rahatsızlık hissi yok olur ve bir sonraki merhalede bazen iş &ouml;yle bir noktaya ulaşır ki bu işten &uuml;z&uuml;nt&uuml; duymamanın yanı sıra tersine mutludurlar ve bunu bir insanlık vazifesi olarak g&ouml;r&uuml;rler.\r\n\r\n\r\n	Yukarıda zikredilen ayetlere binaen zihne gelen bir diğer soru da k&acirc;firlerin eğer hidayete ulaşma kabiliyetleri yoksa peygamberlerin ısrarlarının sebebi nedir? Sorusu olacaktır.\r\n\r\n\r\n	Bu sorunun cevabının aydınlanması i&ccedil;in bir noktaya tevecc&uuml;h etmek yeterli olacaktır. İlahi azap ve cezalandırma her zaman insanın amel ve davranışıyla irtibatlıdır. Bir kimse sadece k&ouml;t&uuml; kalpli olmasından &ouml;t&uuml;r&uuml; cezalandırılamaz. İlk olarak o hakka davet edilmeli, eğer uymazsa ve kalbindeki k&ouml;t&uuml;l&uuml;k ameline yansırsa azaba ve cezaya m&uuml;stahak olur. Aksi takdirde verilecek her t&uuml;rl&uuml; ceza:&nbsp; cinayetten &ouml;nce yapılan kısasa benzer ve bu yanlış bir y&ouml;ntemdir. Başka bir deyimle bir amelin cezası veya &ouml;d&uuml;l&uuml; kesinlikle amelin ger&ccedil;ekleşmesinden sonra olmalıdır. Bir işe karar vermek, hazırlanmak ve ruhi ve fikirsel yeterlilik, cezalandırma ve m&uuml;k&acirc;fatlandırma i&ccedil;in yeterli değildir.\r\n\r\n\r\n	İlaveten onlara, eğer bize peygamberler gelseydi ve bize yol g&ouml;sterselerdi belki hidayet olurduk dememeleri i&ccedil;in h&uuml;ccetin tamamlanması i&ccedil;in peygamberler gelmiştir.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Bakara 7\r\n\r\n\r\n	[2] Mekarim Şirazi, Nasir, Tefsir-i Numune, C.1, S.82, Dar-ul Kutub-il İslamiye, Tahran baskısı, birinci baskıi 1995\r\n\r\n\r\n	[3] Nisa Suresi 155. Ayeti: &ldquo; Ger&ccedil;ekte inkar etmelerine karşılık Allah kalplerini m&uuml;h&uuml;rledi.&rdquo; M&uuml;min Suresi 35. Ayette: &ldquo; Allah, b&uuml;y&uuml;kl&uuml;k taslayan her zorbanın kalbini işte b&ouml;yle m&uuml;h&uuml;rler.&rdquo; Casiye suresi 23. Ayet: &ldquo; Heva ve hevesini kendine ilah edinen ve Allah&rsquo;ın bilerek saptırdığı kulağını m&uuml;h&uuml;rlediği ve g&ouml;z&uuml;n&uuml;n &uuml;zerine perde &ccedil;ektiği kimseyi g&ouml;rd&uuml;n m&uuml;?&rdquo;\r\n\r\n\r\n	[4]&nbsp; Enfal 29\r\n\r\n\r\n	&nbsp;'),(375,'tr388','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Ebedi olmak gelecekte yok olmamak anlamındadır. Şeytansa Allah&rsquo;ın yarattığı bir yaratık ve her mahl&ucirc;k yaratanın idaresinde olduğu i&ccedil;in kendini Allah&rsquo;ın işlerinde ihtiyari olarak ortak g&ouml;remez, o da b&uuml;t&uuml;n varlığını diğer yaratılmışlar gibi Allah&rsquo;a bor&ccedil;ludur. Allah&rsquo;ın şeytana m&uuml;hlet vermesi ise kıyamete kadar değildir &ldquo;malum&rdquo; vakte kadardır. Eğer &ldquo;malum&rdquo; vakti kıyamet olarak tefsir etsek bile onun Allah&rsquo;ın izni ve iradesiyle kıyamete kadar yok olmaması ebedi olduğu anlamında değildir.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Ezeli olmak &ldquo;ge&ccedil;mişte hi&ccedil; yok olmamak&rdquo; anlamındadır.[1] Yani başlangı&ccedil;ta ve ge&ccedil;mişte yokluğu tasavvur edilemez. Ebedi olmak ise gelecekte yok olmaması anlamındadır,[2] &ouml;yleyse ezeli ve ebedi olmaktan s&ouml;z ettiğimizde bu terimlerin manalarına dikkat etmemiz gerekir. Bu terimlerin manalarına dikkat ettiğimizde Allah&rsquo;ın şeytana kıyamete kadar m&uuml;hlet vermesi onun ezeli ve ebedi olduğu manasına gelmeyeceği konusu a&ccedil;ıklığa kavuşacaktır.</p>\r\n\r\n<p>\r\n	Şeytanın m&uuml;hlet istemesi: Şeytan Allah&rsquo;ın yarattığı bir yaratık olduğu ve her mahluk yaratanın idaresinde olduğu i&ccedil;in kendini Allah&rsquo;ın işlerinde ihtiyari olarak ortak g&ouml;remez,o da b&uuml;t&uuml;n varlığını diğer yaratılmışlar gibi Allah&rsquo;a bor&ccedil;ludur.Şeytan hatası ve kibri y&uuml;z&uuml;nden Allah&rsquo;ın dergahından kovulduktan sonra Allah&rsquo;tan haset ettiği insan neslini doğru yoldan ayırmak i&ccedil;in m&uuml;hlet istedi.Allah&rsquo;ta onun bu isteğini insanlığın imtihanı i&ccedil;in kabul etti.Şeytanın ilahi dergahtan kovulma olayı kuranda bir&ccedil;ok ayette gelmiştir, biz konunun aydınlığa kavuşması i&ccedil;in bunlardan birini inceleyeceğiz.</p>\r\n\r\n<p>\r\n	Hicr s&uuml;resinin 38-42 ayetlerinde bu noktalara işaret edilmiştir. Allah şeytanın kovulmasından sonra ona ş&ouml;yle buyurmuştur: Kıyamete kadar lanet senin &uuml;st&uuml;ne olsun[3].Şeytan bu sırada saygısız bir şekilde Allah&rsquo;ın huzurunda bazı konuları beyan ediyor ve bunlar Allah tarafından kesin bir şekilde kabul edilemez şeylerdir.</p>\r\n\r\n<p>\r\n	1)Diyor ki: bana kıyamet g&uuml;n&uuml;ne kadar(herkesin dirileceği g&uuml;n) m&uuml;hlet ver ve diri tut.[4]</p>\r\n\r\n<p>\r\n	2)İblis Allah&rsquo;ın kullarını ihlaslı kılınanlardan ibaret olarak g&ouml;rm&uuml;şt&uuml;r ve onların &uuml;zerinde h&uuml;k&uuml;mran olamayacağını ilan etmiştir. Etki edebildiği insanlığın geri kalanını ise Allah&rsquo;ın kulu olarak saymamıştır.[5]</p>\r\n\r\n<p>\r\n	3) Lanetlenmiş olan şeytan insanlığı saptırma yolunda kendisi i&ccedil;in &ouml;zg&uuml;rl&uuml;k talep etmiştir.(ayetin zahirinde لاغوینهم Allah&rsquo;la hısımlaşmanın devamında intikam i&ccedil;in kullanılmıştır.) M&uuml;nezzeh olan Allah ise onun bu talebini geri &ccedil;evirip d&uuml;ş&uuml;ncesini ise batıl saymıştır.[6] Allah&rsquo;ın birinci talebi karşısında cevabı: Allah ona m&uuml;hlet veriyor ama onun istediği vakte kadar değil. Ş&ouml;yle buyuruyor:&rdquo;sen m&uuml;hlet verilmişlerdensin&rdquo;(ama kıyamete kadar değil) belirlenmiş bir s&uuml;reye kadar.[7]</p>\r\n\r\n<p>\r\n	Merhum Allame tabatabai bu konuda ş&ouml;yle buyuruyor: bu c&uuml;mle Allah Teala&rsquo;nın iblise cevabıdır,ve bu kabul ediş isteklerinin bir b&ouml;l&uuml;m&uuml;n&uuml; ve reddettiklerinin bir b&ouml;l&uuml;m&uuml;n&uuml; i&ccedil;erir.İcabet m&uuml;hlet vermenin aslınadır ret ise onun kelamında şart olarak sunduklarınadır ve oda kıyamete kadar m&uuml;hlet istemesidir ama Allah ş&ouml;yle buyurmuştur:m&uuml;hlet veriyorum ama kıyamet g&uuml;n&uuml;ne kadar değil belirlenmiş bir vakte kadar.Bu iki ayetin devamını g&ouml;z &ouml;n&uuml;nde bulundurduğumuzda &ccedil;ok a&ccedil;ık&ccedil;a g&ouml;r&uuml;l&uuml;yor ki belirlenmiş s&uuml;re kıyamet g&uuml;n&uuml; değildir.</p>\r\n\r\n<p>\r\n	Malumdur ki Allah Teala kıyamet g&uuml;n&uuml;ne kadar m&uuml;hlet vermekten imtina etmiştir ve başka bir zamana kadar m&uuml;hlet vermiştir ki oda kıyametten &ouml;ncedir.[8]</p>\r\n\r\n<p>\r\n	Bazı rivayetlerde belirlenmiş vakit İmam Zaman(a.s.) &lsquo;ın zuhuru şeklinde tefsir edilmiştir.[9]</p>\r\n\r\n<p>\r\n	İkinci iddianın karşısında ise Allah Te&acirc;la b&uuml;t&uuml;n insanlığı kendi kulu olarak g&ouml;rd&uuml;ğ&uuml; şeklinde cevaplamıştır. İblis saltanatını bazı kulları i&ccedil;in nefiy ve bazı kulları i&ccedil;in sabit g&ouml;rm&uuml;şt&uuml;.[10]</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil;&uuml;nc&uuml; iddianın karşısında ise: Onun d&uuml;şmanlığı ve intikamı Allah&rsquo;ın kaza sın dan kaynaklıdır ve onun insanlığa tasallutu ondan kaynaklanır.Onlar ihtiyarını k&ouml;t&uuml;ye kullanarak&nbsp; onun takip&ccedil;iliğini yaparlarsa Allah şeytanı onlara musallat edeceğini buyurmuştur.[11]</p>\r\n\r\n<p>\r\n	Netice olarak Allah&rsquo;ın m&uuml;hlet vermesi kıyamete kadar değildir eğer belirlenmiş vakti kıyamet olarak tefsir etsek bile onun kıyamete kadar canlı kalması Allah&rsquo;ın izni ve iradesiyledir yani ebedi olduğu manasına gelmez.</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Muhammed Taki Misbah Yezdi, akait dersleri. s:66.</p>\r\n\r\n<p>\r\n	[2] Aynı s:66.</p>\r\n\r\n<p>\r\n	[3] Hicr:35.</p>\r\n\r\n<p>\r\n	[4] Hicr:36.</p>\r\n\r\n<p>\r\n	[5] Hicr 39-40, Muhammed H&uuml;seyin Tabatabai, Mizan tefsiri, c:12.s:245.</p>\r\n\r\n<p>\r\n	[6] Mizan, c:12 s:245.</p>\r\n\r\n<p>\r\n	[7] Hicr: 37-38.</p>\r\n\r\n<p>\r\n	[8] Mizan tefsiri c:12 s:234.</p>\r\n\r\n<p>\r\n	[9] Seyyid Haşim Buhrani, el buhran fi tefsir il kuran,c:3 s:366.</p>\r\n\r\n<p>\r\n	[10] Hicr:42.</p>\r\n\r\n<p>\r\n	[11] Hicr: 42.</p>\r\n','Ebedi olmak gelecekte yok olmamak anlamındadır. Şeytansa Allah&rsquo;ın yarattığı bir yaratık ve her mahl&ucirc;k yaratanın idaresinde olduğu i&ccedil;in kendini Allah&rsquo;ın işlerinde ihtiyari olarak ortak g&ouml;remez, o da b&uuml;t&uuml;n varlığını diğer yaratılmışlar gibi Allah&rsquo;a bor&ccedil;ludur. Allah&rsquo;ın şeytana m&uuml;hlet vermesi ise kıyamete kadar değildir &ldquo;malum&rdquo; vakte kadardır. Eğer &ldquo;malum&rdquo; vakti kıyamet olarak tefsir etsek bile onun Allah&rsquo;ın izni ve iradesiyle kıyamete kadar yok olmaması ebedi olduğu anlamında değildir.','&nbsp;Ezeli olmak &ldquo;ge&ccedil;mişte hi&ccedil; yok olmamak&rdquo; anlamındadır.[1] Yani başlangı&ccedil;ta ve ge&ccedil;mişte yokluğu tasavvur edilemez. Ebedi olmak ise gelecekte yok olmaması anlamındadır,[2] &ouml;yleyse ezeli ve ebedi olmaktan s&ouml;z ettiğimizde bu terimlerin manalarına dikkat etmemiz gerekir. Bu terimlerin manalarına dikkat ettiğimizde Allah&rsquo;ın şeytana kıyamete kadar m&uuml;hlet vermesi onun ezeli ve ebedi olduğu manasına gelmeyeceği konusu a&ccedil;ıklığa kavuşacaktır.\r\n\r\n\r\n	Şeytanın m&uuml;hlet istemesi: Şeytan Allah&rsquo;ın yarattığı bir yaratık olduğu ve her mahluk yaratanın idaresinde olduğu i&ccedil;in kendini Allah&rsquo;ın işlerinde ihtiyari olarak ortak g&ouml;remez,o da b&uuml;t&uuml;n varlığını diğer yaratılmışlar gibi Allah&rsquo;a bor&ccedil;ludur.Şeytan hatası ve kibri y&uuml;z&uuml;nden Allah&rsquo;ın dergahından kovulduktan sonra Allah&rsquo;tan haset ettiği insan neslini doğru yoldan ayırmak i&ccedil;in m&uuml;hlet istedi.Allah&rsquo;ta onun bu isteğini insanlığın imtihanı i&ccedil;in kabul etti.Şeytanın ilahi dergahtan kovulma olayı kuranda bir&ccedil;ok ayette gelmiştir, biz konunun aydınlığa kavuşması i&ccedil;in bunlardan birini inceleyeceğiz.\r\n\r\n\r\n	Hicr s&uuml;resinin 38-42 ayetlerinde bu noktalara işaret edilmiştir. Allah şeytanın kovulmasından sonra ona ş&ouml;yle buyurmuştur: Kıyamete kadar lanet senin &uuml;st&uuml;ne olsun[3].Şeytan bu sırada saygısız bir şekilde Allah&rsquo;ın huzurunda bazı konuları beyan ediyor ve bunlar Allah tarafından kesin bir şekilde kabul edilemez şeylerdir.\r\n\r\n\r\n	1)Diyor ki: bana kıyamet g&uuml;n&uuml;ne kadar(herkesin dirileceği g&uuml;n) m&uuml;hlet ver ve diri tut.[4]\r\n\r\n\r\n	2)İblis Allah&rsquo;ın kullarını ihlaslı kılınanlardan ibaret olarak g&ouml;rm&uuml;şt&uuml;r ve onların &uuml;zerinde h&uuml;k&uuml;mran olamayacağını ilan etmiştir. Etki edebildiği insanlığın geri kalanını ise Allah&rsquo;ın kulu olarak saymamıştır.[5]\r\n\r\n\r\n	3) Lanetlenmiş olan şeytan insanlığı saptırma yolunda kendisi i&ccedil;in &ouml;zg&uuml;rl&uuml;k talep etmiştir.(ayetin zahirinde لاغوینهم Allah&rsquo;la hısımlaşmanın devamında intikam i&ccedil;in kullanılmıştır.) M&uuml;nezzeh olan Allah ise onun bu talebini geri &ccedil;evirip d&uuml;ş&uuml;ncesini ise batıl saymıştır.[6] Allah&rsquo;ın birinci talebi karşısında cevabı: Allah ona m&uuml;hlet veriyor ama onun istediği vakte kadar değil. Ş&ouml;yle buyuruyor:&rdquo;sen m&uuml;hlet verilmişlerdensin&rdquo;(ama kıyamete kadar değil) belirlenmiş bir s&uuml;reye kadar.[7]\r\n\r\n\r\n	Merhum Allame tabatabai bu konuda ş&ouml;yle buyuruyor: bu c&uuml;mle Allah Teala&rsquo;nın iblise cevabıdır,ve bu kabul ediş isteklerinin bir b&ouml;l&uuml;m&uuml;n&uuml; ve reddettiklerinin bir b&ouml;l&uuml;m&uuml;n&uuml; i&ccedil;erir.İcabet m&uuml;hlet vermenin aslınadır ret ise onun kelamında şart olarak sunduklarınadır ve oda kıyamete kadar m&uuml;hlet istemesidir ama Allah ş&ouml;yle buyurmuştur:m&uuml;hlet veriyorum ama kıyamet g&uuml;n&uuml;ne kadar değil belirlenmiş bir vakte kadar.Bu iki ayetin devamını g&ouml;z &ouml;n&uuml;nde bulundurduğumuzda &ccedil;ok a&ccedil;ık&ccedil;a g&ouml;r&uuml;l&uuml;yor ki belirlenmiş s&uuml;re kıyamet g&uuml;n&uuml; değildir.\r\n\r\n\r\n	Malumdur ki Allah Teala kıyamet g&uuml;n&uuml;ne kadar m&uuml;hlet vermekten imtina etmiştir ve başka bir zamana kadar m&uuml;hlet vermiştir ki oda kıyametten &ouml;ncedir.[8]\r\n\r\n\r\n	Bazı rivayetlerde belirlenmiş vakit İmam Zaman(a.s.) &lsquo;ın zuhuru şeklinde tefsir edilmiştir.[9]\r\n\r\n\r\n	İkinci iddianın karşısında ise Allah Te&acirc;la b&uuml;t&uuml;n insanlığı kendi kulu olarak g&ouml;rd&uuml;ğ&uuml; şeklinde cevaplamıştır. İblis saltanatını bazı kulları i&ccedil;in nefiy ve bazı kulları i&ccedil;in sabit g&ouml;rm&uuml;şt&uuml;.[10]\r\n\r\n\r\n	&Uuml;&ccedil;&uuml;nc&uuml; iddianın karşısında ise: Onun d&uuml;şmanlığı ve intikamı Allah&rsquo;ın kaza sın dan kaynaklıdır ve onun insanlığa tasallutu ondan kaynaklanır.Onlar ihtiyarını k&ouml;t&uuml;ye kullanarak&nbsp; onun takip&ccedil;iliğini yaparlarsa Allah şeytanı onlara musallat edeceğini buyurmuştur.[11]\r\n\r\n\r\n	Netice olarak Allah&rsquo;ın m&uuml;hlet vermesi kıyamete kadar değildir eğer belirlenmiş vakti kıyamet olarak tefsir etsek bile onun kıyamete kadar canlı kalması Allah&rsquo;ın izni ve iradesiyledir yani ebedi olduğu manasına gelmez.\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Muhammed Taki Misbah Yezdi, akait dersleri. s:66.\r\n\r\n\r\n	[2] Aynı s:66.\r\n\r\n\r\n	[3] Hicr:35.\r\n\r\n\r\n	[4] Hicr:36.\r\n\r\n\r\n	[5] Hicr 39-40, Muhammed H&uuml;seyin Tabatabai, Mizan tefsiri, c:12.s:245.\r\n\r\n\r\n	[6] Mizan, c:12 s:245.\r\n\r\n\r\n	[7] Hicr: 37-38.\r\n\r\n\r\n	[8] Mizan tefsiri c:12 s:234.\r\n\r\n\r\n	[9] Seyyid Haşim Buhrani, el buhran fi tefsir il kuran,c:3 s:366.\r\n\r\n\r\n	[10] Hicr:42.\r\n\r\n\r\n	[11] Hicr: 42.'),(376,'tr387','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Dehr Suresi&rsquo;nin &uuml;&ccedil;&uuml;nc&uuml; ayeti esasınca Allah hidayet yolunu t&uuml;m insanlara g&ouml;stermiş ve onlar da, kendi iradeleriyle ya Ona ş&uuml;kretmişler ya da Onu ink&acirc;r etmişlerdir. Buna g&ouml;re ayrımcılık, s&ouml;z konusu bile değildir. Evet, her kim birinci guruptan olursa Allah, onun hidayette daha &uuml;st&uuml;n mertebelere ulaşması i&ccedil;in ortamı hazırlar ve eğer ikinci guruptan olursa ve ş&uuml;k&uuml;r etmezlikte ısrar ederse, Allah onu kendi haline bırakır, &ouml;n&uuml;ne hi&ccedil;bir engel bırakmaz ve Allah&rsquo;ın saptırmasının manası da budur.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Diğer yerlerde ise varlık &acirc;leminin farklılıklar &uuml;zere bina edildiğini ama bu farklılıkların hi&ccedil;bir bahane ile ayrımcılık manasına gelmediğini de s&ouml;ylemeliyiz.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;İlk olarak şunu s&ouml;ylememiz gerekiyor ki sorunuzdaki var olan mantığa g&ouml;re, siz ve t&uuml;m yakınlarınızı uyuşturuculuğa &ccedil;ekmeye &ccedil;alışan ve ardından b&uuml;t&uuml;n hayatınızı alt&uuml;st eden birisini, başka bir insandan daha merhametli ve daha şefkatli bilmeniz gerekir. &Ccedil;&uuml;nk&uuml; size ve yakınlarınıza iş ve gelir imk&acirc;nı sağlamıştır. Sizlerden birka&ccedil;ına da daha &ccedil;ok performans g&ouml;sterdikleri i&ccedil;in bazı ayrıcalıklar tanıyacaktır.</p>\r\n\r\n<p>\r\n	Bizler bu t&uuml;r konularda b&ouml;yle d&uuml;ş&uuml;nm&uuml;yoruz ve karşı tarafın uygulamalarından kaynaklanan davranışlardaki bazı farklılıkları ayrımcılık olarak g&ouml;rm&uuml;yoruz.</p>\r\n\r\n<p>\r\n	B&ouml;yle bir durumda sorunuzu İlahi hidayette ayrımcılık ana başlığında ve (Şeytan&rsquo;ın tek y&ouml;nl&uuml; bakışı ve Kuran&rsquo;da yer alan bazı ayrıcalıklar) sınıflandırmasıyla ele alacağız. Sizden isteğimiz metinde ve dipnotta yer alan ayetleri dikkatlice okumanızdır. Biz de b&ouml;ylece Allah&rsquo;ın yardımıyla belirsizlikleri ortadan kaldıralım.</p>\r\n\r\n<p>\r\n	Birinci B&ouml;l&uuml;m: Acaba Allah, se&ccedil;ici davranarak bazı insanları hidayet ve doğruluğa mecbur bırakmış ve bazı insanları da sapkınlığa mı itmiştir?</p>\r\n\r\n<p>\r\n	Bu sorunun cevabında bilmemiz gereken şey, Allah&rsquo;ın b&uuml;t&uuml;n insanları genel hidayete ilettiğidir. Ama bu da genel anlamda sapkınlığın ve dalaletin de Allah&rsquo;tan olduğu manasına gelmez. Diğer taraftan Allah, genel hidayetten faydalanan insanlara &ouml;zel bir inayette bulunmuş ve onları kendi &ouml;zel hidayetine iletmiştir. Kendi se&ccedil;im ve iradeleriyle genel hidayete uygun olarak amel etmekten kendilerini alıkoyanları ise &ouml;zg&uuml;r bırakmış ve &ouml;nceden elde ettiği sapıklıkta onlara bir engel koymamaktadır.[1] Şimdi ise yukarıdaki konularla ilişkili Kuran ayetlerinden faydalanarak daha fazla bilgi vereceğiz:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Allah-u Te&acirc;la, b&uuml;t&uuml;n insanlara d&uuml;ş&uuml;nce ve tefekk&uuml;r kudreti vermiş ve b&ouml;ylece genel bir bakışla aklın ve ilahi fıtratın da yardımıyla doğru yola hidayet edilerek saf ve temizi, bulanık ve k&ouml;t&uuml;den ayırt edebilmektedir. Kuran&rsquo;ı Kerim, defalarca bu konuya değinmiş[2] ve beyan etmiştir ki sadece insana verilen bu genel hidayetten sonra bazı insanlar bu yolda adımlarını sağlam ve sabit kılmışlar ve diğerleri ise nimete ş&uuml;k&uuml;r etmemişlerdir.[3] Ayrıca hidayet olmalarının yanı sıra işin i&ccedil;inde cebr olmadığından sapıklıkta ve dalalette kalmayı hidayete tercih etmişlerdir.[4]<br />\r\n	&nbsp;&nbsp;&nbsp; Allah&rsquo;ın &ouml;zel hidayeti sadece, B&acirc;tıni peygamberin emrinden yani aklın fermanını &ccedil;iğnemeyerek kendi iradeleriyle, Allah&rsquo;ın genel hidayeti yolunda adım atan kimselere mahsustur. Bu t&uuml;r insanlar her zaman Allah tarafından desteklenmektedirler. Bunun i&ccedil;in şimdi bazı &ouml;rneklere değineceğiz:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Allah-u Te&acirc;la, bu gurup insanların (ilk seferde hidayet yolu se&ccedil;imi kendilerine ait olmakla beraber) se&ccedil;imlerinin korunmasında daima onların hidayet ve marifetlerini artıracağını ve onlardan muttaki insanlar oluşturacağını ilan etmektedir.[5]<br />\r\n	&nbsp;&nbsp;&nbsp; Allah, sadece ilahi niyetle bu yolda ilerleyen bu insanlara yardım edecek ve doğruluğa ulaşma yollarını onlara g&ouml;sterecektir.[6]<br />\r\n	&nbsp;&nbsp;&nbsp; Buhranlardan kurtulma yollarını onlara ilham edecek ve beklenmedik yerlerden onlara uygun rızıklar ulaşacaktır.[7]<br />\r\n	&nbsp;&nbsp;&nbsp; Eğer gaflet nedeniyle bir g&uuml;n Şeytan&rsquo;ın vesveselerine du&ccedil;ar olsalar da Allah, anında onların yardımına koşacak ve basiret g&ouml;zlerini a&ccedil;acaktır.[8]<br />\r\n	&nbsp;&nbsp;&nbsp; D&uuml;nyadaki zorlukları onlara kolaylaştıracak[9] ve g&uuml;nahlarını g&ouml;rmezden gelecek ve onlara sayısız ecir ve m&uuml;k&acirc;fat verecektir.[10]<br />\r\n	&nbsp;&nbsp;&nbsp; Kısacası Allah, gurura kapılmadıkları ve bu yolda istikamet g&ouml;sterdikleri m&uuml;ddet&ccedil;e her zaman bu insanlarla olacak[11] ve onları sonsuz rahmetinden nasiplendirecektir.[12]</p>\r\n\r\n<p>\r\n	Şu noktayı hatırlamamız gerekiyor ki hatta &ouml;zel hidayete nail olan insanlar dahi Allah&rsquo;a şirk koştukları takdirde, ge&ccedil;mişteki b&uuml;t&uuml;n g&uuml;zel amelleri yok olacak[13] ve Bel&rsquo;em Baura gibi hayvaniyetin en d&uuml;ş&uuml;k seviyelerine inecektir.[14]</p>\r\n\r\n<p>\r\n	B&ouml;ylelikle, &ouml;zg&uuml;rce iman eden ve bu yolda istikamet sergileyen insanlar i&ccedil;in bu t&uuml;r imtiyazı bir ayrıcalık olarak mı değerlendiriyorsunuz?!</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Şimdi ise Allah&rsquo;ın bazı insanları nasıl olur da saptırabilir ona bakalım. Anlattığımız gibi genel hidayetin tersine genel olarak ve kuşatıcı anlamda bir saptırma yoktur. Allah-u Te&acirc;la da a&ccedil;ık&ccedil;a buyuruyor ki her ne kadar hidayet ve saptırma Onun elinde olsa da, hi&ccedil;bir zaman fasıklardan başkasını saptırmamış[15] ve genel hidayetin sonrasında sadece bir&ccedil;ok y&ouml;nden var olan nişanelerin varlığına rağmen iman etmeyenler has bir sapkınlığa du&ccedil;ar olacaklardır.[16]Diğer bir tabirle bu t&uuml;r insanlardır ki uygun olmayan davranışlarıyla Allah tarafından vaat edilen sapkınlığa ortam hazırlamaktadırlar. Kuran&rsquo;da bu konuda bir&ccedil;ok yerde var olan ayetlere dikkat edecek olursak neden Allah&rsquo;ın bazılarını saptıracağını ilan ettiğini anlayabiliriz. Bu esasa g&ouml;re Allah-u Te&acirc;la, bir&ccedil;ok yerde sapıklığa d&uuml;şenlerin geri d&ouml;nmesi i&ccedil;in yolu a&ccedil;ık bırakmış ve hatta t&ouml;vbe etmeleri durumunda sadece g&uuml;nahlarını bağışlamakla kalmayacak[17]bunun yanı sıra o g&uuml;nahlar sevaba d&ouml;n&uuml;şecektir[18]. Ama geri d&ouml;nmeleri hususunda &uuml;mit kalmayan fasıklar ise daha sapkınlığa d&uuml;şeceklerdir. Bunlar:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Zalim kimseler.[19]<br />\r\n	&nbsp;&nbsp;&nbsp; İnk&acirc;r ve nank&ouml;rl&uuml;klerinde ısrar eden kimseler.[20]<br />\r\n	&nbsp;&nbsp;&nbsp; Nefsani isteklerini kendilerine ilah edinen ve bu istekler peşinde koşan kimseler.[21]<br />\r\n	&nbsp;&nbsp;&nbsp; Daima aşırılığa ve israfa ka&ccedil;an ve ş&uuml;phecilik g&ouml;steren kimseler.[22]<br />\r\n	&nbsp;&nbsp;&nbsp; Allah&rsquo;ın yerine Şeytan&rsquo;ı dost edinen ve o halde de davranışlarının doğru olduğunu d&uuml;ş&uuml;nen kimseler.[23]<br />\r\n	&nbsp;&nbsp;&nbsp; &Ccedil;irkin davranışları y&uuml;z&uuml;nden, geri d&ouml;n&uuml;lemez ilahi kahra uğrayan kimseler.[24]<br />\r\n	&nbsp;&nbsp;&nbsp; Bu &ccedil;irkin davranışları kendinde g&uuml;zel g&ouml;ren insanlar.[25] vb. gibi insanlardır.</p>\r\n\r\n<p>\r\n	Kendi iradeleri ile imanı se&ccedil;en kimselere ilahi yardımın varlığının ayrıcalık olmadığı a&ccedil;ık&ccedil;a ortadadır. Aynı zamanda sapkınlığı kendi &ouml;z iradeleri ile se&ccedil;en kimseleri dalalette tutmasını da bir ayrıcalık olarak değerlendiremeyiz.</p>\r\n\r\n<p>\r\n	Şimdi ise Allah&rsquo;ın bu t&uuml;r insanları nasıl dalalette bıraktığına bir bakalım. Bu alanda ilahi adaletle uyuşmazlık g&ouml;stermeyen bir&ccedil;ok yol d&uuml;ş&uuml;n&uuml;lebilir. &Ouml;rneğin:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Onlara ilk ve genel hidayetten başka yeni bir hidayet yolu a&ccedil;maz.[26]<br />\r\n	&nbsp;&nbsp;&nbsp; Kudret sahibi olmasıyla birlikte onların uygunsuz davranışlarının &ouml;n&uuml;ne ge&ccedil;mez ve sapkınlıklarında batmaları i&ccedil;in[27] onlara m&uuml;hlet verir.[28]<br />\r\n	&nbsp;&nbsp;&nbsp; Zor durumlarda hatta zahirde t&ouml;vbe etseler dahi onlara yardım etmez.[29]<br />\r\n	&nbsp;&nbsp;&nbsp; Şeytanın bu t&uuml;r sapmış insanlara daha &ccedil;ok vesvesede bulunması i&ccedil;in &ouml;n&uuml;n&uuml; a&ccedil;ık bırakır ve faaliyetlerinde ona engel olmaz.[30]Bu doğrultuda Şeytan&rsquo;ın, Allah&rsquo;ın salih ve muhlis kullarını dalalete s&uuml;r&uuml;klemekte aciz olduğunu ortaya koyan ayetlerde imansız ve sapmış insanları g&uuml;nah ve fesat bataklığına g&uuml;c&uuml; yettiğince &ccedil;ektiği belirtilir.[31]Vb&hellip;</p>\r\n\r\n<p>\r\n	Size g&ouml;re, eğer bir kimse genel hidayetin ve ayrıca geri d&ouml;n&uuml;ş ve t&ouml;vbe imk&acirc;nının varlığına rağmen, kendi şaşmışlığında ısrar eder ve Allah da onu bu bağlantıda &ouml;zg&uuml;r bırakırsa ve ayrıca ona sayısız olanaklar sunarsa,[32] acaba ona zulmetmiş ve ona karşı bir ayrımcılık mı g&ouml;zetmiş olur?</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Şu noktaya da dikkat etmemiz gerekir ki Allah, sapkınlıkta ısrar etmeyen ve ayrıca &ouml;zel hidayet ortamının da kendileri i&ccedil;in hazırlanmayan kimseleri kesin surette azaba ve cezalandırmaya uygun g&ouml;rmemekte aksine buyurmaktadır ki &ldquo;Biz sadece peygamber &ouml;ğretilerinden haberdar olanları azarlandıracağız.&rdquo;[33] Bu alanda da 4230 no.lu soruya m&uuml;racaat edebilirsiniz.</p>\r\n\r\n<p>\r\n	İkinci B&ouml;l&uuml;m: Acaba Şeytan, işlerinde bir ayrımcılık g&ouml;zetmemiş ve insanları kandırma hususunda t&uuml;m &ccedil;abasını harcayarak ger&ccedil;ekte onlara şefkat mi g&ouml;stermiştir?</p>\r\n\r\n<p>\r\n	A&ccedil;ıklamanın başında bir &ouml;rnek getirerek bu soruya kısa bir cevap vermiştik ama şuna da dikkat etmeliyiz ki:</p>\r\n\r\n<p>\r\n	İlk olarak Şeytan da bazen ayrımcılık g&ouml;steren işler yapmaktadır! &Ccedil;&uuml;nk&uuml; Allah&rsquo;a hitaben arz ederek muhlas insanlar haricinde b&uuml;t&uuml;n insanları yoldan saptıracağını s&ouml;yl&uuml;yor,[34] diğer bir tabirle de onları (Muhlasları) saptırma g&uuml;c&uuml;ne sahip değilim!</p>\r\n\r\n<p>\r\n	İkincisi: Şeytan&rsquo;ın insanları kendisiyle birlikte kılma ve saptırma telaşı, onun şefkatinden kaynaklanmaz. Aksine onun yersiz tekebb&uuml;r&uuml;nden kaynaklanan[35] insana karşı d&uuml;şmanlığındandır.[36] Ama Allah&rsquo;ın, hi&ccedil;bir insana karşı d&uuml;şmanlığı olmayıp aslında insanların g&uuml;zel davranışlarının Ona hi&ccedil;bir fayda ve yarar sağlamaz.[37] Ayrıca uygunsuz davranışlar g&ouml;sterenlerinde[38] azarlandırılmasının ona bir yararı yoktur. Bu esasa g&ouml;re, insanlara ayrımcılık g&ouml;z&uuml;yle bakmasının bir anlamı yoktur. Aksine daha &ouml;nce de beyan edildiği gibi Allah&rsquo;a nispet verilen hidayet ve yoldan &ccedil;ıkarmanın her ikisi de insanın &ouml;nceden kendi iradesiyle yaptığı se&ccedil;imdir.</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;m:</p>\r\n\r\n<p>\r\n	Erkek ve kadınlardaki farklılıklar hususunda aralarında ayrımcılığın olduğu g&ouml;r&uuml;şte ise şunu bilmemiz gerekiyor ki her farlılık ayrıcalık değildir. Erkek ve kadın farlılıkları konusunda bu iki gurubun insaniyette[39] ve g&uuml;zel işlerin karşılığında m&uuml;k&acirc;fatlandırılmaları[40] hususunda bir sayıldıkları[41] bir&ccedil;ok ayet mevcuttur. İmanlı bir insan ger&ccedil;ekte i&ccedil;inde var olduğu d&uuml;nyanın tamamını bir oyun g&ouml;rmekte ve ger&ccedil;ek yaşamı ahret &acirc;leminde aramaktadır.[42]</p>\r\n\r\n<p>\r\n	Buna binaen orada her istediğine ulaşabileceğine garantisi olan,[43] maslahat icabı ger&ccedil;ekleşen[44] &ccedil;oğunlukla da maddi y&ouml;nl&uuml; olan farklılıklarda asla telaşlanmaz.</p>\r\n\r\n<p>\r\n	&nbsp;------------------</p>\r\n\r\n<p>\r\n	[1]217. Soruya m&uuml;racaat ederek genel ve has hidayet konularında değerli konulara ulaşabilirsiniz.</p>\r\n\r\n<p>\r\n	[2]&Ouml;rnek olarak: Yunus Suresi; 108, İsra; 15, Z&uuml;merİ 41 &hellip;</p>\r\n\r\n<p>\r\n	[3]İnsanSuresi; 3: &ldquo;Doğrusu, biz ona yolu g&ouml;sterdik; ya ş&uuml;kreden olur ya da nank&ouml;r olur.&rdquo;</p>\r\n\r\n<p>\r\n	[4]Fussilet 17; &ldquo;Semud&rsquo;a gelince; biz onları (doğru yola) hidayet ettik; ama onlar k&ouml;rl&uuml;ğ&uuml; hidayete tercih ettiler.&rdquo;</p>\r\n\r\n<p>\r\n	[5]Meryem 76; &ldquo; Allah, hidayet bulmuş kimselerin hidayetini artırır.&rdquo; Muhammed 17; &ldquo;Doğru yolu bulanlara gelince, (Allah) onların hidayetlerini artırır ve takvalarını onlara verir.&rdquo;</p>\r\n\r\n<p>\r\n	[6]Ankebut 69; &ldquo;Bizim uğrumuzda &ccedil;aba g&ouml;sterenleri, elbette yollarımıza iletiriz. Ger&ccedil;ekten Allah, iyilerle beraberdir.&rdquo;</p>\r\n\r\n<p>\r\n	[7]Talak 2-3; &ldquo;Kim Allah&rsquo;tan korkarsa, Allah ona bir &ccedil;ıkış yolu sağlar. Ve ona ummadığı yerden rızık verir.&rdquo;</p>\r\n\r\n<p>\r\n	[8]Araf 201; &ldquo;Takvalı olanlara Şeytan tarafından bir vesvese dokunduğunda (Allah&rsquo;ı) hatırlarlar ve hemen (hakkı) g&ouml;r&uuml;rler.&rdquo;</p>\r\n\r\n<p>\r\n	[9]Talak 4; &ldquo;Kim Allah&rsquo;tan korkarsa, Allah onun i&ccedil;in işinde kolaylık verir.&rdquo;</p>\r\n\r\n<p>\r\n	[10]Talak 5; &ldquo; Kim Allah&rsquo;tan korkarsa, Allah onun k&ouml;t&uuml;l&uuml;klerini giderir ve onun m&uuml;kafatını b&uuml;y&uuml;t&uuml;r.&rdquo;</p>\r\n\r\n<p>\r\n	[11]Nahl 128; &ldquo;Ş&uuml;phesiz Allah, korkup sakınanlarla ve iyilik edenlerle beraberdir.&rdquo;</p>\r\n\r\n<p>\r\n	[12]Araf 156; &ldquo;ve rahmetim herşeyi kuşatmıştır. Onu korkup sakınanlara yazacağım.&rdquo;</p>\r\n\r\n<p>\r\n	[13]Enam 88; &ldquo;İşte bu, Allah&#39;ın hidayetidir, kullarından dilediğini ona iletir. Eğer onlar da Allah&#39;a ortak koşsalardı yapmakta oldukları amelleri elbette boşa giderdi.&rdquo;</p>\r\n\r\n<p>\r\n	[14]Araf 175-176; &ldquo;Onlara kendisine ayetlerimizi verdiğimiz kişinin haberini anlat. O, bundan sıyrılıp uzaklaşmıştı. Onun durumu k&ouml;peğin durumu gibidir.&rdquo;</p>\r\n\r\n<p>\r\n	[15]Bakara 26; &ldquo;Ancak O, fasıklardan başkasını saptırmaz.&rdquo;</p>\r\n\r\n<p>\r\n	[16]T&ouml;vbe 115; &ldquo;Bir topluluğa Allah, hidayet verdikten sonra, korkup sakınacakları şeyleri kendilerine a&ccedil;ıklayıncaya kadar, onları sapıklığa s&uuml;r&uuml;kleyecek değildir.&rdquo; Ayrıca Enam 125;&rdquo; ve kimi saptırmak isterse, Allah, iman etmeyenlerin &uuml;st&uuml;ne işte b&ouml;yle pislik &ccedil;&ouml;kertir.&rdquo;</p>\r\n\r\n<p>\r\n	[17]Maide 65; &ldquo;Eğer, Kitap Ehli iman edip sakınsalardı, elbette onların k&ouml;t&uuml;l&uuml;klerini &ouml;rterdi.&rdquo;</p>\r\n\r\n<p>\r\n	[18]Furkan 70; &ldquo; T&ouml;vbe edenler hari&ccedil;&hellip; işte onların g&uuml;nahlarını Allah iyiliklere &ccedil;evirir.&rdquo;</p>\r\n\r\n<p>\r\n	[19]İbrahim 27; &ldquo; Allah zalimleri şaşırtıp saptırır.&rdquo;</p>\r\n\r\n<p>\r\n	[20]M&uuml;min 74; &ldquo;İşte b&ouml;yle Allah, kafirleri şaşırtıp saptırır.&rdquo;</p>\r\n\r\n<p>\r\n	[21]Casiye 23;&rdquo; Heva ve hevesini kendine ilah edinen ve Allah&rsquo;ın bilerek saptırdığı kimseyi g&ouml;rd&uuml;n m&uuml;?&rdquo;</p>\r\n\r\n<p>\r\n	[22]M&uuml;min 34; &ldquo; İşte Allah, aşırı giden ş&uuml;phecileri b&ouml;yle saptırır.&rdquo;</p>\r\n\r\n<p>\r\n	[23]Araf 30; &ldquo; Kimi de sapıklığı haketti. &Ccedil;&uuml;nk&uuml; bunlar, Allah&#39;ı bırakıp şeytanları veli edinmişlerdi. Ve ger&ccedil;ekten onları doğru yolda saymaktadırlar.&rdquo;</p>\r\n\r\n<p>\r\n	[24]Nisa 88; &ldquo;Oysa Allah, onları kazandıkları dolayısıyla tepe taklak etmiştir. Allah&#39;ın saptırdığını hidayete erdirmek mi istiyorsunuz?&rdquo;</p>\r\n\r\n<p>\r\n	[25]Fatir 8; &ldquo; Acaba k&ouml;t&uuml; işi kendisine s&uuml;sl&uuml; g&ouml;sterilen, sonu&ccedil;ta onu g&uuml;zel g&ouml;ren birisi (iyiyi k&ouml;t&uuml;den ayırt eden birisi gibi olur mu?)? Kuşkusuz Allah, dilediğini sapıklıkta bırakır.&rdquo;</p>\r\n\r\n<p>\r\n	[26]Nahl 104; &ldquo; Allah&rsquo;ın ayetlerine iman etmeyen kimseleri, Allah hidayete erdirmez.&rdquo;</p>\r\n\r\n<p>\r\n	[27]Meryem 75; &ldquo; De ki:&rdquo;Kim sapıklıkta olursa, Rahman olan Allah ona bir s&uuml;re m&uuml;hlet versin.&rdquo; Ayrıca Tarık 17; M&uuml;zzemmil 11; İbrahim 42; Nahl 61; Fatır 45; Hud 104; ve &hellip;</p>\r\n\r\n<p>\r\n	[28]Araf 186; &ldquo; Allah kimi saptırırsa, artık onu hidayete erdiren kimse bulunmaz. Allah onları azgınlıklarında şaşkınlık i&ccedil;inde bırakır.&rdquo;</p>\r\n\r\n<p>\r\n	[29]M&uuml;min 85; &ldquo; Fakat &ccedil;etin azabımızı g&ouml;rd&uuml;kleri zaman imanları onlara bir yarar sağlayacak değildi.&rdquo; Ayrıca Yunus 90-91; &ldquo; Şimdi mi? Oysa &ouml;nceden karşı gelmiştin ve bozgunculardandın.&rdquo;</p>\r\n\r\n<p>\r\n	[30] Hicr 37-38, Sad; 80-81; &ldquo; Sen bilinen zamandaki g&uuml;ne kadar m&uuml;hlet verilenlerdensin.&rdquo; Dedi.&rdquo;</p>\r\n\r\n<p>\r\n	[31]İsra 65; &ldquo; Kuşkusuz, benim kullarım &uuml;zerinde senin bir egemenliğin yoktur.&rdquo; Ayrıca Hicr; 42, Nahl 99-100</p>\r\n\r\n<p>\r\n	[32]İsra 20: &ldquo; Hepsine, onlara da bunlara da, Rabbinin bağışıyla yardım ulaştırırız.&rdquo;</p>\r\n\r\n<p>\r\n	[33]İsra 15; &ldquo; Biz peygamber g&ouml;ndermedik&ccedil;e azap edecek değiliz.&rdquo;</p>\r\n\r\n<p>\r\n	[34] Sad 82-83; &ldquo; Senin y&uuml;celiğine yemin ederim ki, onların t&uuml;m&uuml;n&uuml; yoldan &ccedil;ıkaracağım. Dedi. Sadece i&ccedil;lerinden muhlas kulların m&uuml;stesna.&rdquo;</p>\r\n\r\n<p>\r\n	[35] Kasas 15; &ldquo;Bu Şeytan&rsquo;ın işindendir. O, apa&ccedil;ık saptırıcı bir d&uuml;şmandır.&rdquo;</p>\r\n\r\n<p>\r\n	[36] Hicr 33; &ldquo; (İblis), Ben kuru bir &ccedil;amurdan, bi&ccedil;imlendirilmiş kara bal&ccedil;ıktan yaratmış olduğun bir beşere secde edecek değilim. Dedi&rdquo;</p>\r\n\r\n<p>\r\n	[37] Rum 44; &ldquo;Doğru iş yapanlar da, kendileri i&ccedil;in hazırlık yapmaktadırlar.&rdquo;</p>\r\n\r\n<p>\r\n	[38] Nisa 147; &ldquo;Eğer ş&uuml;kredip iman ederseniz, Allah&rsquo;ın size azap etmeye ne ihtiyacı vardır.?&rdquo;</p>\r\n\r\n<p>\r\n	[39] Hucurat 13; &ldquo; Ş&uuml;phesiz sizi bir erkek ve bir dişiden yarattık.&rdquo;</p>\r\n\r\n<p>\r\n	[40] &Acirc;li imran 195; &ldquo;Ş&uuml;phesiz ben i&ccedil;inizden erkek olsun kadın olsun amel eden hi&ccedil; kimsenin &ccedil;abasını boşa &ccedil;ıkarmam.&rdquo;</p>\r\n\r\n<p>\r\n	[41] Bu alanda 267 nolu soruya m&uuml;racaat edebilirsiniz.</p>\r\n\r\n<p>\r\n	[42] Ankebut, 64: Bu d&uuml;nya hayatı, yalnızca bir oyun ve tutkulu bir oyalanmadır. Ger&ccedil;ekten ahret yurdu ise, asıl hayat odur.</p>\r\n\r\n<p>\r\n	[43] Fussilet, 31: Orada nefislerinizin arzuladığı her şey sizindir ve arzuladığınız her şey de sizindir.</p>\r\n\r\n<p>\r\n	[44] Bu farklılıkların herbirinin nedenleri hususunda bu sitede cevaplar mevcuttur. Oluşabilecek her t&uuml;rl&uuml; sııkıntıda dakik şekilde beyan ederek g&ouml;r&uuml;şlerinizi bize birdirebilirsiniz.</p>\r\n','Dehr Suresi&rsquo;nin &uuml;&ccedil;&uuml;nc&uuml; ayeti esasınca Allah hidayet yolunu t&uuml;m insanlara g&ouml;stermiş ve onlar da, kendi iradeleriyle ya Ona ş&uuml;kretmişler ya da Onu ink&acirc;r etmişlerdir. Buna g&ouml;re ayrımcılık, s&ouml;z konusu bile değildir. Evet, her kim birinci guruptan olursa Allah, onun hidayette daha &uuml;st&uuml;n mertebelere ulaşması i&ccedil;in ortamı hazırlar ve eğer ikinci guruptan olursa ve ş&uuml;k&uuml;r etmezlikte ısrar ederse, Allah onu kendi haline bırakır, &ouml;n&uuml;ne hi&ccedil;bir engel bırakmaz ve Allah&rsquo;ın saptırmasının manası da budur.\r\n\r\n	\r\n		Diğer yerlerde ise varlık &acirc;leminin farklılıklar &uuml;zere bina edildiğini ama bu farklılıkların hi&ccedil;bir bahane ile ayrımcılık manasına gelmediğini de s&ouml;ylemeliyiz.','&nbsp;İlk olarak şunu s&ouml;ylememiz gerekiyor ki sorunuzdaki var olan mantığa g&ouml;re, siz ve t&uuml;m yakınlarınızı uyuşturuculuğa &ccedil;ekmeye &ccedil;alışan ve ardından b&uuml;t&uuml;n hayatınızı alt&uuml;st eden birisini, başka bir insandan daha merhametli ve daha şefkatli bilmeniz gerekir. &Ccedil;&uuml;nk&uuml; size ve yakınlarınıza iş ve gelir imk&acirc;nı sağlamıştır. Sizlerden birka&ccedil;ına da daha &ccedil;ok performans g&ouml;sterdikleri i&ccedil;in bazı ayrıcalıklar tanıyacaktır.\r\n\r\n\r\n	Bizler bu t&uuml;r konularda b&ouml;yle d&uuml;ş&uuml;nm&uuml;yoruz ve karşı tarafın uygulamalarından kaynaklanan davranışlardaki bazı farklılıkları ayrımcılık olarak g&ouml;rm&uuml;yoruz.\r\n\r\n\r\n	B&ouml;yle bir durumda sorunuzu İlahi hidayette ayrımcılık ana başlığında ve (Şeytan&rsquo;ın tek y&ouml;nl&uuml; bakışı ve Kuran&rsquo;da yer alan bazı ayrıcalıklar) sınıflandırmasıyla ele alacağız. Sizden isteğimiz metinde ve dipnotta yer alan ayetleri dikkatlice okumanızdır. Biz de b&ouml;ylece Allah&rsquo;ın yardımıyla belirsizlikleri ortadan kaldıralım.\r\n\r\n\r\n	Birinci B&ouml;l&uuml;m: Acaba Allah, se&ccedil;ici davranarak bazı insanları hidayet ve doğruluğa mecbur bırakmış ve bazı insanları da sapkınlığa mı itmiştir?\r\n\r\n\r\n	Bu sorunun cevabında bilmemiz gereken şey, Allah&rsquo;ın b&uuml;t&uuml;n insanları genel hidayete ilettiğidir. Ama bu da genel anlamda sapkınlığın ve dalaletin de Allah&rsquo;tan olduğu manasına gelmez. Diğer taraftan Allah, genel hidayetten faydalanan insanlara &ouml;zel bir inayette bulunmuş ve onları kendi &ouml;zel hidayetine iletmiştir. Kendi se&ccedil;im ve iradeleriyle genel hidayete uygun olarak amel etmekten kendilerini alıkoyanları ise &ouml;zg&uuml;r bırakmış ve &ouml;nceden elde ettiği sapıklıkta onlara bir engel koymamaktadır.[1] Şimdi ise yukarıdaki konularla ilişkili Kuran ayetlerinden faydalanarak daha fazla bilgi vereceğiz:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Allah-u Te&acirc;la, b&uuml;t&uuml;n insanlara d&uuml;ş&uuml;nce ve tefekk&uuml;r kudreti vermiş ve b&ouml;ylece genel bir bakışla aklın ve ilahi fıtratın da yardımıyla doğru yola hidayet edilerek saf ve temizi, bulanık ve k&ouml;t&uuml;den ayırt edebilmektedir. Kuran&rsquo;ı Kerim, defalarca bu konuya değinmiş[2] ve beyan etmiştir ki sadece insana verilen bu genel hidayetten sonra bazı insanlar bu yolda adımlarını sağlam ve sabit kılmışlar ve diğerleri ise nimete ş&uuml;k&uuml;r etmemişlerdir.[3] Ayrıca hidayet olmalarının yanı sıra işin i&ccedil;inde cebr olmadığından sapıklıkta ve dalalette kalmayı hidayete tercih etmişlerdir.[4]\r\n	&nbsp;&nbsp;&nbsp; Allah&rsquo;ın &ouml;zel hidayeti sadece, B&acirc;tıni peygamberin emrinden yani aklın fermanını &ccedil;iğnemeyerek kendi iradeleriyle, Allah&rsquo;ın genel hidayeti yolunda adım atan kimselere mahsustur. Bu t&uuml;r insanlar her zaman Allah tarafından desteklenmektedirler. Bunun i&ccedil;in şimdi bazı &ouml;rneklere değineceğiz:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Allah-u Te&acirc;la, bu gurup insanların (ilk seferde hidayet yolu se&ccedil;imi kendilerine ait olmakla beraber) se&ccedil;imlerinin korunmasında daima onların hidayet ve marifetlerini artıracağını ve onlardan muttaki insanlar oluşturacağını ilan etmektedir.[5]\r\n	&nbsp;&nbsp;&nbsp; Allah, sadece ilahi niyetle bu yolda ilerleyen bu insanlara yardım edecek ve doğruluğa ulaşma yollarını onlara g&ouml;sterecektir.[6]\r\n	&nbsp;&nbsp;&nbsp; Buhranlardan kurtulma yollarını onlara ilham edecek ve beklenmedik yerlerden onlara uygun rızıklar ulaşacaktır.[7]\r\n	&nbsp;&nbsp;&nbsp; Eğer gaflet nedeniyle bir g&uuml;n Şeytan&rsquo;ın vesveselerine du&ccedil;ar olsalar da Allah, anında onların yardımına koşacak ve basiret g&ouml;zlerini a&ccedil;acaktır.[8]\r\n	&nbsp;&nbsp;&nbsp; D&uuml;nyadaki zorlukları onlara kolaylaştıracak[9] ve g&uuml;nahlarını g&ouml;rmezden gelecek ve onlara sayısız ecir ve m&uuml;k&acirc;fat verecektir.[10]\r\n	&nbsp;&nbsp;&nbsp; Kısacası Allah, gurura kapılmadıkları ve bu yolda istikamet g&ouml;sterdikleri m&uuml;ddet&ccedil;e her zaman bu insanlarla olacak[11] ve onları sonsuz rahmetinden nasiplendirecektir.[12]\r\n\r\n\r\n	Şu noktayı hatırlamamız gerekiyor ki hatta &ouml;zel hidayete nail olan insanlar dahi Allah&rsquo;a şirk koştukları takdirde, ge&ccedil;mişteki b&uuml;t&uuml;n g&uuml;zel amelleri yok olacak[13] ve Bel&rsquo;em Baura gibi hayvaniyetin en d&uuml;ş&uuml;k seviyelerine inecektir.[14]\r\n\r\n\r\n	B&ouml;ylelikle, &ouml;zg&uuml;rce iman eden ve bu yolda istikamet sergileyen insanlar i&ccedil;in bu t&uuml;r imtiyazı bir ayrıcalık olarak mı değerlendiriyorsunuz?!\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Şimdi ise Allah&rsquo;ın bazı insanları nasıl olur da saptırabilir ona bakalım. Anlattığımız gibi genel hidayetin tersine genel olarak ve kuşatıcı anlamda bir saptırma yoktur. Allah-u Te&acirc;la da a&ccedil;ık&ccedil;a buyuruyor ki her ne kadar hidayet ve saptırma Onun elinde olsa da, hi&ccedil;bir zaman fasıklardan başkasını saptırmamış[15] ve genel hidayetin sonrasında sadece bir&ccedil;ok y&ouml;nden var olan nişanelerin varlığına rağmen iman etmeyenler has bir sapkınlığa du&ccedil;ar olacaklardır.[16]Diğer bir tabirle bu t&uuml;r insanlardır ki uygun olmayan davranışlarıyla Allah tarafından vaat edilen sapkınlığa ortam hazırlamaktadırlar. Kuran&rsquo;da bu konuda bir&ccedil;ok yerde var olan ayetlere dikkat edecek olursak neden Allah&rsquo;ın bazılarını saptıracağını ilan ettiğini anlayabiliriz. Bu esasa g&ouml;re Allah-u Te&acirc;la, bir&ccedil;ok yerde sapıklığa d&uuml;şenlerin geri d&ouml;nmesi i&ccedil;in yolu a&ccedil;ık bırakmış ve hatta t&ouml;vbe etmeleri durumunda sadece g&uuml;nahlarını bağışlamakla kalmayacak[17]bunun yanı sıra o g&uuml;nahlar sevaba d&ouml;n&uuml;şecektir[18]. Ama geri d&ouml;nmeleri hususunda &uuml;mit kalmayan fasıklar ise daha sapkınlığa d&uuml;şeceklerdir. Bunlar:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Zalim kimseler.[19]\r\n	&nbsp;&nbsp;&nbsp; İnk&acirc;r ve nank&ouml;rl&uuml;klerinde ısrar eden kimseler.[20]\r\n	&nbsp;&nbsp;&nbsp; Nefsani isteklerini kendilerine ilah edinen ve bu istekler peşinde koşan kimseler.[21]\r\n	&nbsp;&nbsp;&nbsp; Daima aşırılığa ve israfa ka&ccedil;an ve ş&uuml;phecilik g&ouml;steren kimseler.[22]\r\n	&nbsp;&nbsp;&nbsp; Allah&rsquo;ın yerine Şeytan&rsquo;ı dost edinen ve o halde de davranışlarının doğru olduğunu d&uuml;ş&uuml;nen kimseler.[23]\r\n	&nbsp;&nbsp;&nbsp; &Ccedil;irkin davranışları y&uuml;z&uuml;nden, geri d&ouml;n&uuml;lemez ilahi kahra uğrayan kimseler.[24]\r\n	&nbsp;&nbsp;&nbsp; Bu &ccedil;irkin davranışları kendinde g&uuml;zel g&ouml;ren insanlar.[25] vb. gibi insanlardır.\r\n\r\n\r\n	Kendi iradeleri ile imanı se&ccedil;en kimselere ilahi yardımın varlığının ayrıcalık olmadığı a&ccedil;ık&ccedil;a ortadadır. Aynı zamanda sapkınlığı kendi &ouml;z iradeleri ile se&ccedil;en kimseleri dalalette tutmasını da bir ayrıcalık olarak değerlendiremeyiz.\r\n\r\n\r\n	Şimdi ise Allah&rsquo;ın bu t&uuml;r insanları nasıl dalalette bıraktığına bir bakalım. Bu alanda ilahi adaletle uyuşmazlık g&ouml;stermeyen bir&ccedil;ok yol d&uuml;ş&uuml;n&uuml;lebilir. &Ouml;rneğin:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Onlara ilk ve genel hidayetten başka yeni bir hidayet yolu a&ccedil;maz.[26]\r\n	&nbsp;&nbsp;&nbsp; Kudret sahibi olmasıyla birlikte onların uygunsuz davranışlarının &ouml;n&uuml;ne ge&ccedil;mez ve sapkınlıklarında batmaları i&ccedil;in[27] onlara m&uuml;hlet verir.[28]\r\n	&nbsp;&nbsp;&nbsp; Zor durumlarda hatta zahirde t&ouml;vbe etseler dahi onlara yardım etmez.[29]\r\n	&nbsp;&nbsp;&nbsp; Şeytanın bu t&uuml;r sapmış insanlara daha &ccedil;ok vesvesede bulunması i&ccedil;in &ouml;n&uuml;n&uuml; a&ccedil;ık bırakır ve faaliyetlerinde ona engel olmaz.[30]Bu doğrultuda Şeytan&rsquo;ın, Allah&rsquo;ın salih ve muhlis kullarını dalalete s&uuml;r&uuml;klemekte aciz olduğunu ortaya koyan ayetlerde imansız ve sapmış insanları g&uuml;nah ve fesat bataklığına g&uuml;c&uuml; yettiğince &ccedil;ektiği belirtilir.[31]Vb&hellip;\r\n\r\n\r\n	Size g&ouml;re, eğer bir kimse genel hidayetin ve ayrıca geri d&ouml;n&uuml;ş ve t&ouml;vbe imk&acirc;nının varlığına rağmen, kendi şaşmışlığında ısrar eder ve Allah da onu bu bağlantıda &ouml;zg&uuml;r bırakırsa ve ayrıca ona sayısız olanaklar sunarsa,[32] acaba ona zulmetmiş ve ona karşı bir ayrımcılık mı g&ouml;zetmiş olur?\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Şu noktaya da dikkat etmemiz gerekir ki Allah, sapkınlıkta ısrar etmeyen ve ayrıca &ouml;zel hidayet ortamının da kendileri i&ccedil;in hazırlanmayan kimseleri kesin surette azaba ve cezalandırmaya uygun g&ouml;rmemekte aksine buyurmaktadır ki &ldquo;Biz sadece peygamber &ouml;ğretilerinden haberdar olanları azarlandıracağız.&rdquo;[33] Bu alanda da 4230 no.lu soruya m&uuml;racaat edebilirsiniz.\r\n\r\n\r\n	İkinci B&ouml;l&uuml;m: Acaba Şeytan, işlerinde bir ayrımcılık g&ouml;zetmemiş ve insanları kandırma hususunda t&uuml;m &ccedil;abasını harcayarak ger&ccedil;ekte onlara şefkat mi g&ouml;stermiştir?\r\n\r\n\r\n	A&ccedil;ıklamanın başında bir &ouml;rnek getirerek bu soruya kısa bir cevap vermiştik ama şuna da dikkat etmeliyiz ki:\r\n\r\n\r\n	İlk olarak Şeytan da bazen ayrımcılık g&ouml;steren işler yapmaktadır! &Ccedil;&uuml;nk&uuml; Allah&rsquo;a hitaben arz ederek muhlas insanlar haricinde b&uuml;t&uuml;n insanları yoldan saptıracağını s&ouml;yl&uuml;yor,[34] diğer bir tabirle de onları (Muhlasları) saptırma g&uuml;c&uuml;ne sahip değilim!\r\n\r\n\r\n	İkincisi: Şeytan&rsquo;ın insanları kendisiyle birlikte kılma ve saptırma telaşı, onun şefkatinden kaynaklanmaz. Aksine onun yersiz tekebb&uuml;r&uuml;nden kaynaklanan[35] insana karşı d&uuml;şmanlığındandır.[36] Ama Allah&rsquo;ın, hi&ccedil;bir insana karşı d&uuml;şmanlığı olmayıp aslında insanların g&uuml;zel davranışlarının Ona hi&ccedil;bir fayda ve yarar sağlamaz.[37] Ayrıca uygunsuz davranışlar g&ouml;sterenlerinde[38] azarlandırılmasının ona bir yararı yoktur. Bu esasa g&ouml;re, insanlara ayrımcılık g&ouml;z&uuml;yle bakmasının bir anlamı yoktur. Aksine daha &ouml;nce de beyan edildiği gibi Allah&rsquo;a nispet verilen hidayet ve yoldan &ccedil;ıkarmanın her ikisi de insanın &ouml;nceden kendi iradesiyle yaptığı se&ccedil;imdir.\r\n\r\n\r\n	&Uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;m:\r\n\r\n\r\n	Erkek ve kadınlardaki farklılıklar hususunda aralarında ayrımcılığın olduğu g&ouml;r&uuml;şte ise şunu bilmemiz gerekiyor ki her farlılık ayrıcalık değildir. Erkek ve kadın farlılıkları konusunda bu iki gurubun insaniyette[39] ve g&uuml;zel işlerin karşılığında m&uuml;k&acirc;fatlandırılmaları[40] hususunda bir sayıldıkları[41] bir&ccedil;ok ayet mevcuttur. İmanlı bir insan ger&ccedil;ekte i&ccedil;inde var olduğu d&uuml;nyanın tamamını bir oyun g&ouml;rmekte ve ger&ccedil;ek yaşamı ahret &acirc;leminde aramaktadır.[42]\r\n\r\n\r\n	Buna binaen orada her istediğine ulaşabileceğine garantisi olan,[43] maslahat icabı ger&ccedil;ekleşen[44] &ccedil;oğunlukla da maddi y&ouml;nl&uuml; olan farklılıklarda asla telaşlanmaz.\r\n\r\n\r\n	&nbsp;------------------\r\n\r\n\r\n	[1]217. Soruya m&uuml;racaat ederek genel ve has hidayet konularında değerli konulara ulaşabilirsiniz.\r\n\r\n\r\n	[2]&Ouml;rnek olarak: Yunus Suresi; 108, İsra; 15, Z&uuml;merİ 41 &hellip;\r\n\r\n\r\n	[3]İnsanSuresi; 3: &ldquo;Doğrusu, biz ona yolu g&ouml;sterdik; ya ş&uuml;kreden olur ya da nank&ouml;r olur.&rdquo;\r\n\r\n\r\n	[4]Fussilet 17; &ldquo;Semud&rsquo;a gelince; biz onları (doğru yola) hidayet ettik; ama onlar k&ouml;rl&uuml;ğ&uuml; hidayete tercih ettiler.&rdquo;\r\n\r\n\r\n	[5]Meryem 76; &ldquo; Allah, hidayet bulmuş kimselerin hidayetini artırır.&rdquo; Muhammed 17; &ldquo;Doğru yolu bulanlara gelince, (Allah) onların hidayetlerini artırır ve takvalarını onlara verir.&rdquo;\r\n\r\n\r\n	[6]Ankebut 69; &ldquo;Bizim uğrumuzda &ccedil;aba g&ouml;sterenleri, elbette yollarımıza iletiriz. Ger&ccedil;ekten Allah, iyilerle beraberdir.&rdquo;\r\n\r\n\r\n	[7]Talak 2-3; &ldquo;Kim Allah&rsquo;tan korkarsa, Allah ona bir &ccedil;ıkış yolu sağlar. Ve ona ummadığı yerden rızık verir.&rdquo;\r\n\r\n\r\n	[8]Araf 201; &ldquo;Takvalı olanlara Şeytan tarafından bir vesvese dokunduğunda (Allah&rsquo;ı) hatırlarlar ve hemen (hakkı) g&ouml;r&uuml;rler.&rdquo;\r\n\r\n\r\n	[9]Talak 4; &ldquo;Kim Allah&rsquo;tan korkarsa, Allah onun i&ccedil;in işinde kolaylık verir.&rdquo;\r\n\r\n\r\n	[10]Talak 5; &ldquo; Kim Allah&rsquo;tan korkarsa, Allah onun k&ouml;t&uuml;l&uuml;klerini giderir ve onun m&uuml;kafatını b&uuml;y&uuml;t&uuml;r.&rdquo;\r\n\r\n\r\n	[11]Nahl 128; &ldquo;Ş&uuml;phesiz Allah, korkup sakınanlarla ve iyilik edenlerle beraberdir.&rdquo;\r\n\r\n\r\n	[12]Araf 156; &ldquo;ve rahmetim herşeyi kuşatmıştır. Onu korkup sakınanlara yazacağım.&rdquo;\r\n\r\n\r\n	[13]Enam 88; &ldquo;İşte bu, Allah&#39;ın hidayetidir, kullarından dilediğini ona iletir. Eğer onlar da Allah&#39;a ortak koşsalardı yapmakta oldukları amelleri elbette boşa giderdi.&rdquo;\r\n\r\n\r\n	[14]Araf 175-176; &ldquo;Onlara kendisine ayetlerimizi verdiğimiz kişinin haberini anlat. O, bundan sıyrılıp uzaklaşmıştı. Onun durumu k&ouml;peğin durumu gibidir.&rdquo;\r\n\r\n\r\n	[15]Bakara 26; &ldquo;Ancak O, fasıklardan başkasını saptırmaz.&rdquo;\r\n\r\n\r\n	[16]T&ouml;vbe 115; &ldquo;Bir topluluğa Allah, hidayet verdikten sonra, korkup sakınacakları şeyleri kendilerine a&ccedil;ıklayıncaya kadar, onları sapıklığa s&uuml;r&uuml;kleyecek değildir.&rdquo; Ayrıca Enam 125;&rdquo; ve kimi saptırmak isterse, Allah, iman etmeyenlerin &uuml;st&uuml;ne işte b&ouml;yle pislik &ccedil;&ouml;kertir.&rdquo;\r\n\r\n\r\n	[17]Maide 65; &ldquo;Eğer, Kitap Ehli iman edip sakınsalardı, elbette onların k&ouml;t&uuml;l&uuml;klerini &ouml;rterdi.&rdquo;\r\n\r\n\r\n	[18]Furkan 70; &ldquo; T&ouml;vbe edenler hari&ccedil;&hellip; işte onların g&uuml;nahlarını Allah iyiliklere &ccedil;evirir.&rdquo;\r\n\r\n\r\n	[19]İbrahim 27; &ldquo; Allah zalimleri şaşırtıp saptırır.&rdquo;\r\n\r\n\r\n	[20]M&uuml;min 74; &ldquo;İşte b&ouml;yle Allah, kafirleri şaşırtıp saptırır.&rdquo;\r\n\r\n\r\n	[21]Casiye 23;&rdquo; Heva ve hevesini kendine ilah edinen ve Allah&rsquo;ın bilerek saptırdığı kimseyi g&ouml;rd&uuml;n m&uuml;?&rdquo;\r\n\r\n\r\n	[22]M&uuml;min 34; &ldquo; İşte Allah, aşırı giden ş&uuml;phecileri b&ouml;yle saptırır.&rdquo;\r\n\r\n\r\n	[23]Araf 30; &ldquo; Kimi de sapıklığı haketti. &Ccedil;&uuml;nk&uuml; bunlar, Allah&#39;ı bırakıp şeytanları veli edinmişlerdi. Ve ger&ccedil;ekten onları doğru yolda saymaktadırlar.&rdquo;\r\n\r\n\r\n	[24]Nisa 88; &ldquo;Oysa Allah, onları kazandıkları dolayısıyla tepe taklak etmiştir. Allah&#39;ın saptırdığını hidayete erdirmek mi istiyorsunuz?&rdquo;\r\n\r\n\r\n	[25]Fatir 8; &ldquo; Acaba k&ouml;t&uuml; işi kendisine s&uuml;sl&uuml; g&ouml;sterilen, sonu&ccedil;ta onu g&uuml;zel g&ouml;ren birisi (iyiyi k&ouml;t&uuml;den ayırt eden birisi gibi olur mu?)? Kuşkusuz Allah, dilediğini sapıklıkta bırakır.&rdquo;\r\n\r\n\r\n	[26]Nahl 104; &ldquo; Allah&rsquo;ın ayetlerine iman etmeyen kimseleri, Allah hidayete erdirmez.&rdquo;\r\n\r\n\r\n	[27]Meryem 75; &ldquo; De ki:&rdquo;Kim sapıklıkta olursa, Rahman olan Allah ona bir s&uuml;re m&uuml;hlet versin.&rdquo; Ayrıca Tarık 17; M&uuml;zzemmil 11; İbrahim 42; Nahl 61; Fatır 45; Hud 104; ve &hellip;\r\n\r\n\r\n	[28]Araf 186; &ldquo; Allah kimi saptırırsa, artık onu hidayete erdiren kimse bulunmaz. Allah onları azgınlıklarında şaşkınlık i&ccedil;inde bırakır.&rdquo;\r\n\r\n\r\n	[29]M&uuml;min 85; &ldquo; Fakat &ccedil;etin azabımızı g&ouml;rd&uuml;kleri zaman imanları onlara bir yarar sağlayacak değildi.&rdquo; Ayrıca Yunus 90-91; &ldquo; Şimdi mi? Oysa &ouml;nceden karşı gelmiştin ve bozgunculardandın.&rdquo;\r\n\r\n\r\n	[30] Hicr 37-38, Sad; 80-81; &ldquo; Sen bilinen zamandaki g&uuml;ne kadar m&uuml;hlet verilenlerdensin.&rdquo; Dedi.&rdquo;\r\n\r\n\r\n	[31]İsra 65; &ldquo; Kuşkusuz, benim kullarım &uuml;zerinde senin bir egemenliğin yoktur.&rdquo; Ayrıca Hicr; 42, Nahl 99-100\r\n\r\n\r\n	[32]İsra 20: &ldquo; Hepsine, onlara da bunlara da, Rabbinin bağışıyla yardım ulaştırırız.&rdquo;\r\n\r\n\r\n	[33]İsra 15; &ldquo; Biz peygamber g&ouml;ndermedik&ccedil;e azap edecek değiliz.&rdquo;\r\n\r\n\r\n	[34] Sad 82-83; &ldquo; Senin y&uuml;celiğine yemin ederim ki, onların t&uuml;m&uuml;n&uuml; yoldan &ccedil;ıkaracağım. Dedi. Sadece i&ccedil;lerinden muhlas kulların m&uuml;stesna.&rdquo;\r\n\r\n\r\n	[35] Kasas 15; &ldquo;Bu Şeytan&rsquo;ın işindendir. O, apa&ccedil;ık saptırıcı bir d&uuml;şmandır.&rdquo;\r\n\r\n\r\n	[36] Hicr 33; &ldquo; (İblis), Ben kuru bir &ccedil;amurdan, bi&ccedil;imlendirilmiş kara bal&ccedil;ıktan yaratmış olduğun bir beşere secde edecek değilim. Dedi&rdquo;\r\n\r\n\r\n	[37] Rum 44; &ldquo;Doğru iş yapanlar da, kendileri i&ccedil;in hazırlık yapmaktadırlar.&rdquo;\r\n\r\n\r\n	[38] Nisa 147; &ldquo;Eğer ş&uuml;kredip iman ederseniz, Allah&rsquo;ın size azap etmeye ne ihtiyacı vardır.?&rdquo;\r\n\r\n\r\n	[39] Hucurat 13; &ldquo; Ş&uuml;phesiz sizi bir erkek ve bir dişiden yarattık.&rdquo;\r\n\r\n\r\n	[40] &Acirc;li imran 195; &ldquo;Ş&uuml;phesiz ben i&ccedil;inizden erkek olsun kadın olsun amel eden hi&ccedil; kimsenin &ccedil;abasını boşa &ccedil;ıkarmam.&rdquo;\r\n\r\n\r\n	[41] Bu alanda 267 nolu soruya m&uuml;racaat edebilirsiniz.\r\n\r\n\r\n	[42] Ankebut, 64: Bu d&uuml;nya hayatı, yalnızca bir oyun ve tutkulu bir oyalanmadır. Ger&ccedil;ekten ahret yurdu ise, asıl hayat odur.\r\n\r\n\r\n	[43] Fussilet, 31: Orada nefislerinizin arzuladığı her şey sizindir ve arzuladığınız her şey de sizindir.\r\n\r\n\r\n	[44] Bu farklılıkların herbirinin nedenleri hususunda bu sitede cevaplar mevcuttur. Oluşabilecek her t&uuml;rl&uuml; sııkıntıda dakik şekilde beyan ederek g&ouml;r&uuml;şlerinizi bize birdirebilirsiniz.'),(377,'tr386','<p>\r\n	&nbsp;&ldquo;Ey iman edenler! Mallarınızı aranızda batıl yollarla yemeyin. Ancak karşılıklı rıza ile yapılan ticaretle olursa başka&hellip;&rdquo;[1] ayeti şerifesi, muamelat ve ticaret ile ilgili meselelerde ge&ccedil;erli İslam&icirc; kanunlardandır. Bu y&uuml;zden İslam fakihleri muamelat meselelerinde onu referans g&ouml;stermişlerdir. &ldquo;Ancak karşılıklı rıza ile yapılan ticaretle olursa başka&rdquo; c&uuml;mlesi ayette &ouml;nceki genel kaidenin istisnası mesabesindedir; yani yanlış, zorla ve şer&icirc; olmayan yolla başkalarının mallarında yapılan her t&uuml;rl&uuml; tasarruf, ge&ccedil;ersiz ve haramdır. Ama ticaret ve iki tarafın karşılıklı rızası ile bu ger&ccedil;ekleşirse, sorun olmaz. Bundan dolayı, t&uuml;m mali işlemler ve &ccedil;eşitli ticaretler iki tarafın rızasıyla yapılır ve şer&icirc; olarak ger&ccedil;ekleşirse, İslam a&ccedil;ısından doğrudur.[2] &ldquo;Mallarınızı aranızda&rdquo; ile &ldquo;sizin rızanız&rdquo; tabirleri arasındaki fark şudur: Ticarette nefsi ve batıni olan razılık, işlemi yapan iki taraftan &ccedil;ıkar ve bu y&uuml;zden sizin tabiri kullanılmıştır.[3] Burada bir t&uuml;r razılık yansıtılmaktadır. &ldquo;Mallarınızı yemeyin&rdquo; c&uuml;mlesinin &ldquo;aranızda&rdquo; tabiri ile mukayyet olması ise, bir malın etrafında bir t&uuml;r toplanmayı ve malın ortada yer almasına delalet eder.[4] Bu y&uuml;zden bu ince noktaya işaret etmek i&ccedil;in &ldquo;arası&rdquo; kavramı kullanılmıştır. &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Nisa, 29.</p>\r\n\r\n<p>\r\n	[2] Bkz: Hilli, Mikdad b. Abdullah Seyveri, Kenzu&rsquo;l-İrfan Fi Fıkhi&rsquo;l-Kur&rsquo;an, c. 2, s. 34, Kum, &ccedil;ap-ı evvel, Bi Ta; Mekarim Şirazi, Nasır, Tefsir-i Numune, c. 3, s. 355, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, &ccedil;ap-ı evvel, 1374 ş; Tabatabai, Seyid Muhammed H&uuml;seyin, el-Mizan, Fi Tefsiri&rsquo;l-Kur&rsquo;an, c. 4, s. 317, Defter-i İntişarat-ı İslam&icirc;, Kum, &ccedil;ap-ı pencom, 1417 k.</p>\r\n\r\n<p>\r\n	[3] Beyzavi, Abdullah, Envaru&rsquo;l-Tenzil Ve Esraru&rsquo;t-Tevil, c. 2, s. 70, Daru&rsquo;l-İhyai&rsquo;t-Turasi&rsquo;l-Arabi, Beyrut, 1417 k.</p>\r\n\r\n<p>\r\n	[4] Seyid Muhammed H&uuml;seyin, el-Mizan, Fi Tefsiri&rsquo;l-Kur&rsquo;an, c. 4, s. 317, Defter-i İntişarat-ı İslam&icirc;, Kum, 1374 ş.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','','&nbsp;&ldquo;Ey iman edenler! Mallarınızı aranızda batıl yollarla yemeyin. Ancak karşılıklı rıza ile yapılan ticaretle olursa başka&hellip;&rdquo;[1] ayeti şerifesi, muamelat ve ticaret ile ilgili meselelerde ge&ccedil;erli İslam&icirc; kanunlardandır. Bu y&uuml;zden İslam fakihleri muamelat meselelerinde onu referans g&ouml;stermişlerdir. &ldquo;Ancak karşılıklı rıza ile yapılan ticaretle olursa başka&rdquo; c&uuml;mlesi ayette &ouml;nceki genel kaidenin istisnası mesabesindedir; yani yanlış, zorla ve şer&icirc; olmayan yolla başkalarının mallarında yapılan her t&uuml;rl&uuml; tasarruf, ge&ccedil;ersiz ve haramdır. Ama ticaret ve iki tarafın karşılıklı rızası ile bu ger&ccedil;ekleşirse, sorun olmaz. Bundan dolayı, t&uuml;m mali işlemler ve &ccedil;eşitli ticaretler iki tarafın rızasıyla yapılır ve şer&icirc; olarak ger&ccedil;ekleşirse, İslam a&ccedil;ısından doğrudur.[2] &ldquo;Mallarınızı aranızda&rdquo; ile &ldquo;sizin rızanız&rdquo; tabirleri arasındaki fark şudur: Ticarette nefsi ve batıni olan razılık, işlemi yapan iki taraftan &ccedil;ıkar ve bu y&uuml;zden sizin tabiri kullanılmıştır.[3] Burada bir t&uuml;r razılık yansıtılmaktadır. &ldquo;Mallarınızı yemeyin&rdquo; c&uuml;mlesinin &ldquo;aranızda&rdquo; tabiri ile mukayyet olması ise, bir malın etrafında bir t&uuml;r toplanmayı ve malın ortada yer almasına delalet eder.[4] Bu y&uuml;zden bu ince noktaya işaret etmek i&ccedil;in &ldquo;arası&rdquo; kavramı kullanılmıştır. &nbsp;\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Nisa, 29.\r\n\r\n\r\n	[2] Bkz: Hilli, Mikdad b. Abdullah Seyveri, Kenzu&rsquo;l-İrfan Fi Fıkhi&rsquo;l-Kur&rsquo;an, c. 2, s. 34, Kum, &ccedil;ap-ı evvel, Bi Ta; Mekarim Şirazi, Nasır, Tefsir-i Numune, c. 3, s. 355, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, &ccedil;ap-ı evvel, 1374 ş; Tabatabai, Seyid Muhammed H&uuml;seyin, el-Mizan, Fi Tefsiri&rsquo;l-Kur&rsquo;an, c. 4, s. 317, Defter-i İntişarat-ı İslam&icirc;, Kum, &ccedil;ap-ı pencom, 1417 k.\r\n\r\n\r\n	[3] Beyzavi, Abdullah, Envaru&rsquo;l-Tenzil Ve Esraru&rsquo;t-Tevil, c. 2, s. 70, Daru&rsquo;l-İhyai&rsquo;t-Turasi&rsquo;l-Arabi, Beyrut, 1417 k.\r\n\r\n\r\n	[4] Seyid Muhammed H&uuml;seyin, el-Mizan, Fi Tefsiri&rsquo;l-Kur&rsquo;an, c. 4, s. 317, Defter-i İntişarat-ı İslam&icirc;, Kum, 1374 ş.\r\n\r\n\r\n	&nbsp;',''),(378,'tr385','<p>\r\n	&nbsp;1. Namaz kılan şahsın mek&acirc;nının şartlarından birisi şudur: Eğer mek&acirc;n necis ise ıslaklığın beden ve elbiseye sirayet edecek kadar nemli olmaması gerekir, ama alnın konulduğu yer necis ise kuru dahi olsa namaz ge&ccedil;ersizdir ve m&uuml;stehap ihtiyat gereğince namaz kılan şahsın mek&acirc;nı esasen necis olmamalıdır.[1] Bu nedenle, necis halıda namaz kılmak belirtilen şartlar ile sakıncasızdır.</p>\r\n\r\n<p>\r\n	2. Her necis şeydeki necasetin kendisi giderilmediği m&uuml;ddet&ccedil;e o temiz olmaz. Ancak necaset koku ve rengi onda varsa sakıncasızdır. O halde kan elbiseden bertaraf edilir, elbise yıkanır ve kan rengi onda kalırsa, temizdir.[2] Bu nedenle, kan ile necis olan elbise iyi yıkanır ise onda kalan rengin bir sakıncası olmaz ve onunla namaz kılınabilir.</p>\r\n\r\n<p>\r\n	Bu sorunun ayrıntılı cevabı yoktur.&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] İmam Humeyni, Tevzih&uuml;&rsquo;l-Mesail (Mahşi), Muhakkik ve Musahhih: Beni Haşimi Humeyni, Seyid Muhammed H&uuml;seyin, c. 1, s. 494, Defter-i İntişarat-ı İslam&icirc;, Kum, &ccedil;ap-ı heştom, 1424 k.</p>\r\n\r\n<p>\r\n	[2] a.g.e s. 110, m. 170.</p>\r\n','','&nbsp;1. Namaz kılan şahsın mek&acirc;nının şartlarından birisi şudur: Eğer mek&acirc;n necis ise ıslaklığın beden ve elbiseye sirayet edecek kadar nemli olmaması gerekir, ama alnın konulduğu yer necis ise kuru dahi olsa namaz ge&ccedil;ersizdir ve m&uuml;stehap ihtiyat gereğince namaz kılan şahsın mek&acirc;nı esasen necis olmamalıdır.[1] Bu nedenle, necis halıda namaz kılmak belirtilen şartlar ile sakıncasızdır.\r\n\r\n\r\n	2. Her necis şeydeki necasetin kendisi giderilmediği m&uuml;ddet&ccedil;e o temiz olmaz. Ancak necaset koku ve rengi onda varsa sakıncasızdır. O halde kan elbiseden bertaraf edilir, elbise yıkanır ve kan rengi onda kalırsa, temizdir.[2] Bu nedenle, kan ile necis olan elbise iyi yıkanır ise onda kalan rengin bir sakıncası olmaz ve onunla namaz kılınabilir.\r\n\r\n\r\n	Bu sorunun ayrıntılı cevabı yoktur.&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] İmam Humeyni, Tevzih&uuml;&rsquo;l-Mesail (Mahşi), Muhakkik ve Musahhih: Beni Haşimi Humeyni, Seyid Muhammed H&uuml;seyin, c. 1, s. 494, Defter-i İntişarat-ı İslam&icirc;, Kum, &ccedil;ap-ı heştom, 1424 k.\r\n\r\n\r\n	[2] a.g.e s. 110, m. 170.',''),(379,'tr384','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Kaidenin kısa ve a&ccedil;ık tanımı, M&uuml;sl&uuml;manların h&acirc;kiminin bir şahsın &uuml;zerinde bulundurduğu y&uuml;k&uuml;ml&uuml;l&uuml;kleri yerine getirmekten ka&ccedil;ınması durumunda, onu y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;nde bulunan vazifeyi yerine getirmeye mecbur kılmasından ibarettir. Fıkh&icirc; mirasa kısa ve &ouml;z bir şekilde bakıldığında, h&acirc;kimin ka&ccedil;ınana vilayet etmesi konusunun t&uuml;m fakihler nezdinde kabul edilmiş bir kaide olduğu ve bunun tartışmaya konu olmadığı neticesine insan ulaşmaktadır. Elbette bazı uyarlamalarda bir takım ihtilaflar g&ouml;zlenmektedir.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Kaidenin A&ccedil;ıklaması</p>\r\n\r\n<p>\r\n	H&acirc;kimin velayeti, fıkh&icirc; eserlerde g&ouml;zlemlenen en k&ouml;kl&uuml; ve eski konulardandır. İslam kanunlarının doğası, onun b&uuml;y&uuml;k misyonu ve başka bir&ccedil;ok delil, bu konunun bir r&uuml;k&uuml;n sıfatıyla fıkıhta referans g&ouml;sterilmesi ve kanıt addedilmesine neden olmuştur. Fıkh&icirc; mirasa kısa ve &ouml;z bir şekilde bakıldığında, h&acirc;kimin ka&ccedil;ınana vilayet etmesi konusunun t&uuml;m fakihler nezdinde kabul edilmiş bir kaide olduğu ve bunun tartışmaya konu olmadığı neticesine insan ulaşmaktadır. Elbette bazı uyarlamalarda bir takım ihtilaflar g&ouml;zlenmektedir. Kaidenin kısa ve a&ccedil;ık tanımı, M&uuml;sl&uuml;manların h&acirc;kiminin bir şahsın &uuml;zerinde bulundurduğu y&uuml;k&uuml;ml&uuml;l&uuml;kleri yerine getirmekten ka&ccedil;ınması durumunda, onu y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;nde bulunan vazifeyi yerine getirmeye mecbur kılmasından ibarettir.[1]</p>\r\n\r\n<p>\r\n	H&acirc;kim Kimdir?</p>\r\n\r\n<p>\r\n	H&acirc;kimin b&ouml;yle bir yetkisi var mıdır ve salt M&uuml;sl&uuml;man olduğu ve M&uuml;sl&uuml;manlara h&uuml;kmettiği i&ccedil;in b&ouml;yle yetkileri olabilir mi? H&acirc;kimden maksat, İslam&rsquo;ın t&uuml;m h&uuml;k&uuml;mlerine, ibadet ve muamelat meselelerine aşina olan ve bunların temellerini tam anlamıyla bilen kimseler midir? &ldquo;Kavaid-i Fıkıh&rdquo; kitabında rivayetler ve fakihlerin g&ouml;r&uuml;şlerinde h&acirc;kimin manasının ne olduğuna değin yapılan nispeten geniş bir incelemeden sonra ş&ouml;yle yazılmaktadır: &ldquo;&Ouml;zetle, fıkıhta h&acirc;kim kelimesinin diğer kullanılışları g&ouml;z &ouml;n&uuml;nde bulundurulduğunda, fakihlerin bu kavramdan kastettikleri anlamın şu olduğu anlaşılmaktadır: H&acirc;kim; yargı ve yargı&ccedil;lık makamına ek olarak genel anlamıyla yetkili merci sıfatını taşıyan ve idar&icirc; olarak geniş bir salahiyete sahip gerekli şartlara haiz fakihe denir.&rdquo;[2]</p>\r\n\r\n<p>\r\n	Kaidenin Delilleri</p>\r\n\r\n<p>\r\n	A. Genel Delil (Akl&icirc; Delil Ve Akıllıların Y&ouml;ntemi): Halkın sosyal d&uuml;zeninin korunması ve adaletin sağlanması, t&uuml;m insanlık camiasının hedef ve &uuml;lk&uuml;s&uuml;d&uuml;r. Bu y&uuml;zden akıl b&ouml;yle bir adaletin sağlanmasına h&uuml;kmeder. &Ouml;te taraftan yasa ve yasal g&ouml;revlere g&ouml;re hareket etmenin t&uuml;m toplumsal ilişkilerin altyapısı olarak kabul edildiği bir camiada mecburen yasaları &ccedil;iğneyenlere karşı uygun bir tavır takınmak gerekir. B&ouml;ylece salahiyetli merciler ve kanun yapıcılar tarafından &ccedil;izilmiş sınırların aşılarak kamu d&uuml;zeninde bir ihlal yaratılması ve başkalarının yasaları &ccedil;iğnemeye teşvik edilmesinin &ouml;n&uuml; alınmış olur. Bu sade hukuksal delil, bahse konu olan kaidenin ortaya &ccedil;ıkmasının en &ouml;nemli nedenidir. Bundan dolayı fakihler, bu kaideye g&ouml;ndermede bulunmak i&ccedil;in istidlal ve delil &ouml;ne s&uuml;rme gereksinimi duymamış ve h&acirc;kimin ka&ccedil;ınana velayet etmesi kaidesine kesin ve tartışmasız bir ilke olarak bakmışlardır. Bu bakışın sebebi, h&uuml;km&uuml;n a&ccedil;ıklığı ve onun akl&icirc; belirgin dayanağıdır. Veya onlar fakihin velayeti delillerini yeterli g&ouml;rmekte ve onun bu tartışmayı bitirdiğine inanmaktaydılar.[3]</p>\r\n\r\n<p>\r\n	B. &Ouml;zel Delil: &ldquo;H&acirc;kim ka&ccedil;ınana velayet eder&rdquo; tabiri bu şekliyle rivayetlerde zikredilmemiştir, ama bunun i&ccedil;eriğini bazı rivayetlerde bulmak m&uuml;mk&uuml;nd&uuml;r.</p>\r\n\r\n<p>\r\n	1. Selme b. Kehil&rsquo;in rivayeti: Selme b. Kehil&rsquo;in naklettiği &uuml;zere Hz. Ali (a.s) Ş&uuml;reyh&rsquo;e ş&ouml;yle buyurmuştur: İmk&acirc;nları ve ekonomik g&uuml;&ccedil;leri olduğu halde halkın bor&ccedil;larını &ouml;demekten ka&ccedil;ınan bireyleri denetle. Onların emlak ve mallarını satarak halkın malını kendilerinden al; zira ben Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) ş&ouml;yle buyurduğunu duydum: Olanaklı bir şahsın vurdumduymazlığı, isteyen M&uuml;sl&uuml;man&rsquo;a zul&uuml;md&uuml;r.[4] Her ne kadar bazıları Suheyl&rsquo;i zayıf olarak değerlendirmişse de metin temel alınarak rivayet kabul edilmiştir.[5]</p>\r\n\r\n<p>\r\n	2. Huzeyfe&rsquo;nin Rivayeti: İmam Sadık&rsquo;tan (a.s) rivayet edildiği &uuml;zere Allah Resul&uuml; (s.a.a) zamanında buğday nadir olur ve M&uuml;sl&uuml;manlar kendisinin yanına gelir, ey Allah Resul&uuml; (s.a.a) buğday nadir olmuştur, filan şahsın yanında bulunmakta ve başka hi&ccedil;bir yerde bulunmamaktadır, ona satmasını emrediniz diye s&ouml;ylerler. Allah Resul&uuml; (s.a.a) o şahsa hitap ederek ş&ouml;yle buyurur: M&uuml;sl&uuml;manlar buğdayın nadir olduğunu ve sadece senin yanında bulunduğunu bildirdiler. Onun hepsini satılığa &ccedil;ıkar, istediğin gibi sat ve saklama.[6]&nbsp; Elbette yukarıdaki metinde iş ka&ccedil;ınma merhalesine gelmemiş ve velayeti icra etmeye yani direkt olarak Allah Resul&uuml; tarafından buğdayın satılmasına gerek kalmamıştır. Ama rivayette nitelendiği &uuml;zere buğdayı elinde bulunduran şahsın onu satmaktan ka&ccedil;ındığı doğal olarak anlaşılmaktadır ve bu M&uuml;sl&uuml;manların Hz. Peygambere (s.a.a) m&uuml;racaat etmesinden ve satma emrini vermesini istemelerinden malum olmaktadır.[7]</p>\r\n\r\n<p>\r\n	3. Ebu Basir&rsquo;in Rivayeti: İmam Bakır (a.s) ş&ouml;yle buyurmuştur: Her kim eşinin elbise ve azığını temin etmekten sakınırsa, imam onları ayırabilir. Bu rivayeti ister nafaka verme g&uuml;c&uuml; olmayan ve ister bundan ka&ccedil;ınan bir şahıs hakkında bilelim, burada erkeğin karısını boşamaktan ka&ccedil;ındığı anlaşılmaktadır.[8]</p>\r\n\r\n<p>\r\n	4. İcma: Bazı b&uuml;y&uuml;k şahsiyetler bu kaide hakkında icma iddiasında bulunmuştur.[9] Bu icma, kaidenin başlığına ilişkin olmasa da en azından onun uyarlamaları bazında bir&ccedil;ok kez iddia edilmiştir.[10] Beyan edilen hususlara binaen kaidenin anlamı ve delilleri aydınlanmıştır, ama belirtildiği &uuml;zere kaidenin fıkıhta bir&ccedil;ok uyarlaması vardır ve onların her biri hakkında ayrı bir şekilde detaylı a&ccedil;ıklamalar yapılmıştır. &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1] Şehidi, Tebrizi, Fettah, Hidayet&uuml;&rsquo;t-Talib İla Esrari&rsquo;l-Mekasib, c. 3, s. 605, &ccedil;ap-ı İttilaat, Tebriz, 1375 k.</p>\r\n\r\n<p>\r\n	[2] Muhakkik Damad, Seyid Mustafa, Kavaid-i Fıkıh, c. 3, s. 213, Merkez-i Neşr-i Ulum-i İslami, Tahran, 1406 k.</p>\r\n\r\n<p>\r\n	[3] Bkz: İsfahani, Muhammed H&uuml;seyin, Haşiye-i Kitab-ı el-Mekasib, c. 2, s. 399, Envar&uuml;&rsquo;l-H&uuml;da, Kum, &ccedil;ap-ı cedid, 1418 k.</p>\r\n\r\n<p>\r\n	[4] Kuleyni, Muhammed b. Yakub, Kafi, c. 7, s. 412, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1407 k.</p>\r\n\r\n<p>\r\n	[5] Kavaid-i Fıkhi, c. 3, s. 205.</p>\r\n\r\n<p>\r\n	[6] Kafi, c. 5, s. 164.</p>\r\n\r\n<p>\r\n	[7] Kavaid-i Fıkhi, c. 3, s. 206.</p>\r\n\r\n<p>\r\n	[8] Saduk, Muhammed Ali, Men La Yahziruhu el-Fakih, c. 3, s. 441, Defter-i İntişarat-ı İslam&icirc;, Kum, 1412 k.</p>\r\n\r\n<p>\r\n	[9] Necefi, Muhammed Hasan, Cevahiru&rsquo;l-Kelam, c. 22, s. 485, Daru&rsquo;l-İhyai&rsquo;t-Turasi&rsquo;l-Arabi, Beyrut, Bi Ta.</p>\r\n\r\n<p>\r\n	[10] Merhum Şeyh Muhammed H&uuml;seyin Ğarevi İsfahani bu hususta ş&ouml;yle demektedir: Bu durumların (ve uyarlamaların) &ccedil;oğunda h&acirc;kimin velayeti toplumsaldır ve sahabelerin s&ouml;zlerinde kesin bir usul olarak dile getirilmiştir; &ouml;yle ki ispat edilmesine gerek kalmadan referans g&ouml;sterilmektedir. Bkz: Haşiye-i Kitab-ı Mekasib, c. 2, s. 399, &ccedil;ap-ı cedid.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Kaidenin kısa ve a&ccedil;ık tanımı, M&uuml;sl&uuml;manların h&acirc;kiminin bir şahsın &uuml;zerinde bulundurduğu y&uuml;k&uuml;ml&uuml;l&uuml;kleri yerine getirmekten ka&ccedil;ınması durumunda, onu y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;nde bulunan vazifeyi yerine getirmeye mecbur kılmasından ibarettir. Fıkh&icirc; mirasa kısa ve &ouml;z bir şekilde bakıldığında, h&acirc;kimin ka&ccedil;ınana vilayet etmesi konusunun t&uuml;m fakihler nezdinde kabul edilmiş bir kaide olduğu ve bunun tartışmaya konu olmadığı neticesine insan ulaşmaktadır. Elbette bazı uyarlamalarda bir takım ihtilaflar g&ouml;zlenmektedir.','&nbsp;Kaidenin A&ccedil;ıklaması\r\n\r\n\r\n	H&acirc;kimin velayeti, fıkh&icirc; eserlerde g&ouml;zlemlenen en k&ouml;kl&uuml; ve eski konulardandır. İslam kanunlarının doğası, onun b&uuml;y&uuml;k misyonu ve başka bir&ccedil;ok delil, bu konunun bir r&uuml;k&uuml;n sıfatıyla fıkıhta referans g&ouml;sterilmesi ve kanıt addedilmesine neden olmuştur. Fıkh&icirc; mirasa kısa ve &ouml;z bir şekilde bakıldığında, h&acirc;kimin ka&ccedil;ınana vilayet etmesi konusunun t&uuml;m fakihler nezdinde kabul edilmiş bir kaide olduğu ve bunun tartışmaya konu olmadığı neticesine insan ulaşmaktadır. Elbette bazı uyarlamalarda bir takım ihtilaflar g&ouml;zlenmektedir. Kaidenin kısa ve a&ccedil;ık tanımı, M&uuml;sl&uuml;manların h&acirc;kiminin bir şahsın &uuml;zerinde bulundurduğu y&uuml;k&uuml;ml&uuml;l&uuml;kleri yerine getirmekten ka&ccedil;ınması durumunda, onu y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;nde bulunan vazifeyi yerine getirmeye mecbur kılmasından ibarettir.[1]\r\n\r\n\r\n	H&acirc;kim Kimdir?\r\n\r\n\r\n	H&acirc;kimin b&ouml;yle bir yetkisi var mıdır ve salt M&uuml;sl&uuml;man olduğu ve M&uuml;sl&uuml;manlara h&uuml;kmettiği i&ccedil;in b&ouml;yle yetkileri olabilir mi? H&acirc;kimden maksat, İslam&rsquo;ın t&uuml;m h&uuml;k&uuml;mlerine, ibadet ve muamelat meselelerine aşina olan ve bunların temellerini tam anlamıyla bilen kimseler midir? &ldquo;Kavaid-i Fıkıh&rdquo; kitabında rivayetler ve fakihlerin g&ouml;r&uuml;şlerinde h&acirc;kimin manasının ne olduğuna değin yapılan nispeten geniş bir incelemeden sonra ş&ouml;yle yazılmaktadır: &ldquo;&Ouml;zetle, fıkıhta h&acirc;kim kelimesinin diğer kullanılışları g&ouml;z &ouml;n&uuml;nde bulundurulduğunda, fakihlerin bu kavramdan kastettikleri anlamın şu olduğu anlaşılmaktadır: H&acirc;kim; yargı ve yargı&ccedil;lık makamına ek olarak genel anlamıyla yetkili merci sıfatını taşıyan ve idar&icirc; olarak geniş bir salahiyete sahip gerekli şartlara haiz fakihe denir.&rdquo;[2]\r\n\r\n\r\n	Kaidenin Delilleri\r\n\r\n\r\n	A. Genel Delil (Akl&icirc; Delil Ve Akıllıların Y&ouml;ntemi): Halkın sosyal d&uuml;zeninin korunması ve adaletin sağlanması, t&uuml;m insanlık camiasının hedef ve &uuml;lk&uuml;s&uuml;d&uuml;r. Bu y&uuml;zden akıl b&ouml;yle bir adaletin sağlanmasına h&uuml;kmeder. &Ouml;te taraftan yasa ve yasal g&ouml;revlere g&ouml;re hareket etmenin t&uuml;m toplumsal ilişkilerin altyapısı olarak kabul edildiği bir camiada mecburen yasaları &ccedil;iğneyenlere karşı uygun bir tavır takınmak gerekir. B&ouml;ylece salahiyetli merciler ve kanun yapıcılar tarafından &ccedil;izilmiş sınırların aşılarak kamu d&uuml;zeninde bir ihlal yaratılması ve başkalarının yasaları &ccedil;iğnemeye teşvik edilmesinin &ouml;n&uuml; alınmış olur. Bu sade hukuksal delil, bahse konu olan kaidenin ortaya &ccedil;ıkmasının en &ouml;nemli nedenidir. Bundan dolayı fakihler, bu kaideye g&ouml;ndermede bulunmak i&ccedil;in istidlal ve delil &ouml;ne s&uuml;rme gereksinimi duymamış ve h&acirc;kimin ka&ccedil;ınana velayet etmesi kaidesine kesin ve tartışmasız bir ilke olarak bakmışlardır. Bu bakışın sebebi, h&uuml;km&uuml;n a&ccedil;ıklığı ve onun akl&icirc; belirgin dayanağıdır. Veya onlar fakihin velayeti delillerini yeterli g&ouml;rmekte ve onun bu tartışmayı bitirdiğine inanmaktaydılar.[3]\r\n\r\n\r\n	B. &Ouml;zel Delil: &ldquo;H&acirc;kim ka&ccedil;ınana velayet eder&rdquo; tabiri bu şekliyle rivayetlerde zikredilmemiştir, ama bunun i&ccedil;eriğini bazı rivayetlerde bulmak m&uuml;mk&uuml;nd&uuml;r.\r\n\r\n\r\n	1. Selme b. Kehil&rsquo;in rivayeti: Selme b. Kehil&rsquo;in naklettiği &uuml;zere Hz. Ali (a.s) Ş&uuml;reyh&rsquo;e ş&ouml;yle buyurmuştur: İmk&acirc;nları ve ekonomik g&uuml;&ccedil;leri olduğu halde halkın bor&ccedil;larını &ouml;demekten ka&ccedil;ınan bireyleri denetle. Onların emlak ve mallarını satarak halkın malını kendilerinden al; zira ben Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) ş&ouml;yle buyurduğunu duydum: Olanaklı bir şahsın vurdumduymazlığı, isteyen M&uuml;sl&uuml;man&rsquo;a zul&uuml;md&uuml;r.[4] Her ne kadar bazıları Suheyl&rsquo;i zayıf olarak değerlendirmişse de metin temel alınarak rivayet kabul edilmiştir.[5]\r\n\r\n\r\n	2. Huzeyfe&rsquo;nin Rivayeti: İmam Sadık&rsquo;tan (a.s) rivayet edildiği &uuml;zere Allah Resul&uuml; (s.a.a) zamanında buğday nadir olur ve M&uuml;sl&uuml;manlar kendisinin yanına gelir, ey Allah Resul&uuml; (s.a.a) buğday nadir olmuştur, filan şahsın yanında bulunmakta ve başka hi&ccedil;bir yerde bulunmamaktadır, ona satmasını emrediniz diye s&ouml;ylerler. Allah Resul&uuml; (s.a.a) o şahsa hitap ederek ş&ouml;yle buyurur: M&uuml;sl&uuml;manlar buğdayın nadir olduğunu ve sadece senin yanında bulunduğunu bildirdiler. Onun hepsini satılığa &ccedil;ıkar, istediğin gibi sat ve saklama.[6]&nbsp; Elbette yukarıdaki metinde iş ka&ccedil;ınma merhalesine gelmemiş ve velayeti icra etmeye yani direkt olarak Allah Resul&uuml; tarafından buğdayın satılmasına gerek kalmamıştır. Ama rivayette nitelendiği &uuml;zere buğdayı elinde bulunduran şahsın onu satmaktan ka&ccedil;ındığı doğal olarak anlaşılmaktadır ve bu M&uuml;sl&uuml;manların Hz. Peygambere (s.a.a) m&uuml;racaat etmesinden ve satma emrini vermesini istemelerinden malum olmaktadır.[7]\r\n\r\n\r\n	3. Ebu Basir&rsquo;in Rivayeti: İmam Bakır (a.s) ş&ouml;yle buyurmuştur: Her kim eşinin elbise ve azığını temin etmekten sakınırsa, imam onları ayırabilir. Bu rivayeti ister nafaka verme g&uuml;c&uuml; olmayan ve ister bundan ka&ccedil;ınan bir şahıs hakkında bilelim, burada erkeğin karısını boşamaktan ka&ccedil;ındığı anlaşılmaktadır.[8]\r\n\r\n\r\n	4. İcma: Bazı b&uuml;y&uuml;k şahsiyetler bu kaide hakkında icma iddiasında bulunmuştur.[9] Bu icma, kaidenin başlığına ilişkin olmasa da en azından onun uyarlamaları bazında bir&ccedil;ok kez iddia edilmiştir.[10] Beyan edilen hususlara binaen kaidenin anlamı ve delilleri aydınlanmıştır, ama belirtildiği &uuml;zere kaidenin fıkıhta bir&ccedil;ok uyarlaması vardır ve onların her biri hakkında ayrı bir şekilde detaylı a&ccedil;ıklamalar yapılmıştır. &nbsp;\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1] Şehidi, Tebrizi, Fettah, Hidayet&uuml;&rsquo;t-Talib İla Esrari&rsquo;l-Mekasib, c. 3, s. 605, &ccedil;ap-ı İttilaat, Tebriz, 1375 k.\r\n\r\n\r\n	[2] Muhakkik Damad, Seyid Mustafa, Kavaid-i Fıkıh, c. 3, s. 213, Merkez-i Neşr-i Ulum-i İslami, Tahran, 1406 k.\r\n\r\n\r\n	[3] Bkz: İsfahani, Muhammed H&uuml;seyin, Haşiye-i Kitab-ı el-Mekasib, c. 2, s. 399, Envar&uuml;&rsquo;l-H&uuml;da, Kum, &ccedil;ap-ı cedid, 1418 k.\r\n\r\n\r\n	[4] Kuleyni, Muhammed b. Yakub, Kafi, c. 7, s. 412, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1407 k.\r\n\r\n\r\n	[5] Kavaid-i Fıkhi, c. 3, s. 205.\r\n\r\n\r\n	[6] Kafi, c. 5, s. 164.\r\n\r\n\r\n	[7] Kavaid-i Fıkhi, c. 3, s. 206.\r\n\r\n\r\n	[8] Saduk, Muhammed Ali, Men La Yahziruhu el-Fakih, c. 3, s. 441, Defter-i İntişarat-ı İslam&icirc;, Kum, 1412 k.\r\n\r\n\r\n	[9] Necefi, Muhammed Hasan, Cevahiru&rsquo;l-Kelam, c. 22, s. 485, Daru&rsquo;l-İhyai&rsquo;t-Turasi&rsquo;l-Arabi, Beyrut, Bi Ta.\r\n\r\n\r\n	[10] Merhum Şeyh Muhammed H&uuml;seyin Ğarevi İsfahani bu hususta ş&ouml;yle demektedir: Bu durumların (ve uyarlamaların) &ccedil;oğunda h&acirc;kimin velayeti toplumsaldır ve sahabelerin s&ouml;zlerinde kesin bir usul olarak dile getirilmiştir; &ouml;yle ki ispat edilmesine gerek kalmadan referans g&ouml;sterilmektedir. Bkz: Haşiye-i Kitab-ı Mekasib, c. 2, s. 399, &ccedil;ap-ı cedid.\r\n\r\n\r\n	&nbsp;'),(380,'tr383','<p>\r\n	&nbsp;&Ccedil;ocukları dinsel meclis ve merasimlere ve de mescide veya Muharrem ayındaki matem merasimlerine g&ouml;t&uuml;rmek veyahut bayram namazı ve dinsel bayramlara katılmasını sağlamak kendilerinin dinsel duygularının gelişmesi i&ccedil;in &ccedil;ok &ouml;nemlidir. Ergin gen&ccedil;leri hatim merasimi ve mezarlığa g&ouml;t&uuml;rmek hakkında ise, rivayetlerde ve fıkhi kitaplarda yaptığımız inceleme neticesinde bu işin mekruh olduğuna delalet eden bir rivayete rastlamadık. Eğer eşinizin elinde olan &ouml;zel bir rivayet ve delil varsa, incelenmesi i&ccedil;in tam bir şekilde onu bize bildirin.</p>\r\n\r\n<p>\r\n	Sorulan soru hakkında bazı noktaları hatırlatma gereği duyuyoruz:</p>\r\n\r\n<p>\r\n	1. Aza sahiplerine teselli vermek ve mezarlığa gitmek hakkında nakledilen rivayetler mutlaktır ve ergin gen&ccedil;leri de i&ccedil;ermektedir.</p>\r\n\r\n<p>\r\n	2. Masumların amel&icirc; hayatından &ccedil;ocukları mezarlığa g&ouml;t&uuml;rmenin bir sakıncası olmadığı neticesi alınabilir. Hz. Fatıma&rsquo;nın (a.s) rahatsızlık ve hastalığı hadisesinde İmam Ali (a.s) Medine şehri dışında Baki mezarlığında Beyt&uuml;&rsquo;l-Ahzan adında bir yeri hazır hale getirmiş ve Hz. Fatıma hen&uuml;z &ccedil;ocuk olan İmam Hasan ve H&uuml;seyin (a.s) ile birlikte bu mek&acirc;na gitmiş, Hz. Peygamber-i Ekrem&rsquo;in (s.a.a) vefatı ve meydana gelen olumsuzluklara ağlamıştır.[1]</p>\r\n\r\n<p>\r\n	3. Merasimlere ergin gen&ccedil;leri eşlik etmede, bu gibi programların kendilerinin takat ve tahamm&uuml;l&uuml; &uuml;zerinde olmamasına ve onları yormamasına dikkat edilmelidir. Aynı şekilde psikolojilerinin k&ouml;t&uuml; etki altında kalmayacağı meclislere katılmalarını sağlamak gerekir.</p>\r\n\r\n<p>\r\n	Bu sorunun ayrıntılı cevabı yoktur.&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Allame Meclisi, Bihar&uuml;&rsquo;l-Envar, c. 43, s. 177, M&uuml;eeseset&uuml;&rsquo;l-Vefa, Beyrut, L&uuml;bnan, 1404 k.</p>\r\n','','&nbsp;&Ccedil;ocukları dinsel meclis ve merasimlere ve de mescide veya Muharrem ayındaki matem merasimlerine g&ouml;t&uuml;rmek veyahut bayram namazı ve dinsel bayramlara katılmasını sağlamak kendilerinin dinsel duygularının gelişmesi i&ccedil;in &ccedil;ok &ouml;nemlidir. Ergin gen&ccedil;leri hatim merasimi ve mezarlığa g&ouml;t&uuml;rmek hakkında ise, rivayetlerde ve fıkhi kitaplarda yaptığımız inceleme neticesinde bu işin mekruh olduğuna delalet eden bir rivayete rastlamadık. Eğer eşinizin elinde olan &ouml;zel bir rivayet ve delil varsa, incelenmesi i&ccedil;in tam bir şekilde onu bize bildirin.\r\n\r\n\r\n	Sorulan soru hakkında bazı noktaları hatırlatma gereği duyuyoruz:\r\n\r\n\r\n	1. Aza sahiplerine teselli vermek ve mezarlığa gitmek hakkında nakledilen rivayetler mutlaktır ve ergin gen&ccedil;leri de i&ccedil;ermektedir.\r\n\r\n\r\n	2. Masumların amel&icirc; hayatından &ccedil;ocukları mezarlığa g&ouml;t&uuml;rmenin bir sakıncası olmadığı neticesi alınabilir. Hz. Fatıma&rsquo;nın (a.s) rahatsızlık ve hastalığı hadisesinde İmam Ali (a.s) Medine şehri dışında Baki mezarlığında Beyt&uuml;&rsquo;l-Ahzan adında bir yeri hazır hale getirmiş ve Hz. Fatıma hen&uuml;z &ccedil;ocuk olan İmam Hasan ve H&uuml;seyin (a.s) ile birlikte bu mek&acirc;na gitmiş, Hz. Peygamber-i Ekrem&rsquo;in (s.a.a) vefatı ve meydana gelen olumsuzluklara ağlamıştır.[1]\r\n\r\n\r\n	3. Merasimlere ergin gen&ccedil;leri eşlik etmede, bu gibi programların kendilerinin takat ve tahamm&uuml;l&uuml; &uuml;zerinde olmamasına ve onları yormamasına dikkat edilmelidir. Aynı şekilde psikolojilerinin k&ouml;t&uuml; etki altında kalmayacağı meclislere katılmalarını sağlamak gerekir.\r\n\r\n\r\n	Bu sorunun ayrıntılı cevabı yoktur.&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Allame Meclisi, Bihar&uuml;&rsquo;l-Envar, c. 43, s. 177, M&uuml;eeseset&uuml;&rsquo;l-Vefa, Beyrut, L&uuml;bnan, 1404 k.',''),(381,'tr382','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Sorudaki ayet iki b&ouml;l&uuml;mden oluşmuştur. Birinci b&ouml;l&uuml;m Allah&#39;a ve Resule (s.a.a)&nbsp; itaatın yanında kayıtsız ve şartsız olarak ulu&#39;l-emr&#39;e de itaat etme hakkındadır. &Ccedil;&uuml;nk&uuml; herhangi bir şart s&ouml;z konusu olsaydı ilahi kelam b&uuml;t&uuml;n şartları zikreder. Ulu&#39;l-emr&#39;in hata yapma ihtimali olsa Allah Teala onu şartsız olarak değil mutlaka şartlı olarak getirirdi. Nitekim ebeveyne itaatte bu kurala uyulmuştur. Yani ebeveyn, Allah&#39;ın emirlerine karşı gelirlerse orada onlara itaat edilmemelidir. Ayette herhangi bir şart koşulmadığına g&ouml;re bundan ulu&#39;l-emr&#39;in de Resul gibi masum olduğu anlaşılmaktadır. Kimin ulu&#39;l-emr olacağı konusunda ise Soru: <a href=\"http://islamquest.org/tr/archive/question/tr13924\">14187 (Site: 13924)</a>&#39;ye bakınız. Ulu&#39;l-emr&#39;in ayetin devamında yeniden gelmemesinin nedeni Ayrıntılı Cevap b&ouml;l&uuml;m&uuml;nde gelmiştir.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Sorunuz Nisa suresinin 59. ayeti hakkındadır. Allah Teala bu ayette ş&ouml;yle buyuruyor: &#39;Ey iman edenler, Allah&#39;a, peygambere ve i&ccedil;inizden ulu&#39;l-emr&#39;e (emredecek kudret ve liyakata sahip olanlara) itaat edin. Bir şeyde ihtilafa d&uuml;şt&uuml;n&uuml;zm&uuml; Allah&#39;a ve ahiret g&uuml;n&uuml;ne inanıyorsanız o hususta Allah&#39;a ve Peygambere m&uuml;racaat edin; bu hareket, hem hayırlıdır, hem de sonu pek g&uuml;zeldir.&#39;[1] G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere ayet iki b&ouml;l&uuml;mden oluşmaktadır. Birinci b&ouml;l&uuml;mde Allah&#39;a, Resule (s.a.a)&nbsp; ve ulu&#39;l-emr&#39;e itaat konusundan, ikinci b&ouml;l&uuml;mde insanların anlaşmazlığa d&uuml;şt&uuml;kleri konularda nereye başvuracaklarından bahsedilmektedir.</p>\r\n\r\n<p>\r\n	Ayetin baş tarafında Allah Teala, Resule (s.a.a) ve ulu&#39;l-emr&#39;e itaati kendi itaatinin yanında getirmiştir. Burada iki &ouml;nemli nokta vardır:</p>\r\n\r\n<p>\r\n	1- Resule (s.a.a) ve ulu&#39;l-emr&#39;e itaatin herhangi bir şarta bağlanmaması.</p>\r\n\r\n<p>\r\n	2- Ulu&#39;l-emrin kim olacağı ve onun Şianın on iki imamına uygulanması.</p>\r\n\r\n<p>\r\n	Birinci Nokta</p>\r\n\r\n<p>\r\n	Allah Teala, kullarına kayıtsız ve şartsız olarak Peygamberine itaat etmeyi emretmesinden anlaşılmaktadır ki nasıl ki Allah&#39;a itaat etmenin herhangi bir şartı yoksa ve bu ş&uuml;phe g&ouml;t&uuml;rmez bir konu ise, Peygambere itatta aynı şekildedir. Eğer Peygamberde en k&uuml;&ccedil;&uuml;k bir hata yapma ihtimali olsaydı hikmet sahibi ve alim olan Allah bu şekilde (koşusuz olarak) kullarını Ona itaat etmeye mecbur etmezdi.</p>\r\n\r\n<p>\r\n	Bundan Resul-i Ekrem&#39;in (s.a.a) masum olduğu anlaşılmaktadır. Onun hi&ccedil; bir emir ve yasağı Allah&#39;ın emir ve yasağıyla &ccedil;elişmez. Eğer &ouml;yle olsaydı yani peygamberin hata yapma ihtimali olsaydı Allah&#39;ın, kayıtsız ve şartsız Ona itaati emretmesinin bir manası olmazdı. Demek ki Peygambere itaat, Allah&#39;a itaatir. Nisa suresinin 80. ayeti buna a&ccedil;ıkca değinmektedir: &#39;Peygambere itaat eden, ger&ccedil;ekten de Allah&#39;a itaat etmiştir&#39;</p>\r\n\r\n<p>\r\n	Peygamberin k&uuml;&ccedil;&uuml;kte olsa g&uuml;nah işleme ihtmali olsaydı Allah ona itaati mutlaka şartlı ederdi. Nitekim ebeveyne itaat etme konusunda bu kurala uyulmuştur: &#39;İnsana, anasına babasına iyilikte bulunmasını tavsiye ettik ve senin bilginin olmadığı birşeyde bana eş tutman i&ccedil;in seninle &ccedil;ekişirlerse artık onlara itaat etme.&#39;[2]</p>\r\n\r\n<p>\r\n	Buraya kadar Peygamberin ismeti ispat olmuş oldu. Ve bu konu Şia&#39;nın t&uuml;m&uuml;n&uuml;n, Ehl-i S&uuml;nnet&#39;in ise &ccedil;oğunluğunun ittifak ettiği bir konudur.</p>\r\n\r\n<p>\r\n	Ulu&#39;l-emr&#39;in Resul&#39;e atfedilmesi, hatta &#39;İtaat Edin&#39; emrinin tekrar edilmeden bu atfın yapılması (halbuki Peygambere itatta &#39;İtaat Edin&#39; emri tekrar edilmiştir) a&ccedil;ıkca g&ouml;steriyor ki Peygamber ve ismeti hakkında ispat edilen her şey ulu&#39;l-emr i&ccedil;inde ge&ccedil;erlidir. &Ouml;yleyse ulu&#39;l-emr&#39;de masum olmalıdır ve &ouml;yledir.</p>\r\n\r\n<p>\r\n	İkinci konu</p>\r\n\r\n<p>\r\n	Kimlerin ulu&#39;l-emr olduğu ve Onların Şia&#39;nın on iki imamına uygulanması olan ikinci konu i&ccedil;in Soru:3057 (Site:4302)&#39;ye bakınız.</p>\r\n\r\n<p>\r\n	Gelelim ayetin ikinci b&ouml;l&uuml;m&uuml; olan niza ve anlaşmazlıklarda Allah&#39;a ve Peygambere baş vurma konusuna. Burada sorulması gereken soru şudur: Birinci b&ouml;l&uuml;mde ulu&#39;l-emr&#39;in ismeti ve kendisine koşulsuz olarak itaat edilmesi gerekliliği ispatlandığı halde neden bu b&ouml;l&uuml;mde ondan bahsedilmemiş, &#39;Anlaşmazlıklarınızı Allah&#39;a, Resule ve ulu&#39;l-emr&#39;e g&ouml;t&uuml;r&uuml;n&#39; diye buyurulmamış ve yalnızca &#39;Anlaşmazlıklarda Allah&#39;a ve Resul&uuml;ne baş vurun.&#39; denmiştir?</p>\r\n\r\n<p>\r\n	Cevap:</p>\r\n\r\n<p>\r\n	1- Bu soruyu Fahr-u Razi,[3] Zamehşeri,[4] Taberi[5] gibi Ehl-i S&uuml;nnetin bazı alimlerinden de sormak gerekir. Zira ulu&#39;l-emr hangi manaya gelirse gelsin bu soru o mana i&ccedil;inde ge&ccedil;erlidir.</p>\r\n\r\n<p>\r\n	2- Anlaşmazlık ulu&#39;l-emr hakkında olsa bunu gidip ulu&#39;l-emr&#39;den soramayız. Ayetinde devamında ulu&#39;l-emr s&ouml;z&uuml;n&uuml;n getirilmemesi onların masum veya layık olmadıklarına delil değildir.</p>\r\n\r\n<p>\r\n	3- &#39;Ulu&#39;l-emr&#39;in ayetin devamında zikredilmemesi imamet inancının batıl olduğunu g&ouml;sterir.&#39; s&ouml;z&uuml; temelsiz bir s&ouml;zd&uuml;r. &Ccedil;&uuml;nk&uuml; yukarıda da belirttiğimiz gibi Peygamber masum olmasına rağmen Şura suresinde ş&ouml;yle buyuruluyor: &#39;Bir şeyde ihtilafa d&uuml;şt&uuml;n&uuml;z m&uuml; onun h&uuml;km&uuml;, Allah&#39;a aittir.&#39;[6] Sizin iddianıza g&ouml;re Allah burada peygamberin ismini getirmemişse bu Peygamberin masum olmadığı anlamına gelir mi? Veya Onun peygamberliğine inanmanın -Allah&#39;a sığınırız- temelsiz bir inan&ccedil; olduğunu s&ouml;yleyebilir miyiz? Hi&ccedil; kimse b&ouml;yle bir şey diyemez. Başka bir ifadeyle sorudaki ayetten imama m&uuml;racaat etmeyin veya hakime gitmeyin manası &ccedil;ıkmaz.</p>\r\n\r\n<p>\r\n	B&uuml;t&uuml;n bunların yanında Nisa suresinin 83. ayetinde ulu&#39;l-emr&#39;e m&uuml;racaat etme konusuna da yer verilerek ş&ouml;yle buyurulmuştur: &#39;...Halbuki Peygambere ve i&ccedil;lerinden ulu&#39;l-emre başvursalardı bu haberi arayıp duyarak yayanlar, elbette onlardan ger&ccedil;eğini &ouml;ğrenirlerdi.&#39;[7] G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere ayette ulu&#39;l-emre m&uuml;racaat etmekten s&ouml;z edilmektedir.</p>\r\n\r\n<p>\r\n	İlgili dizin: Ulu&#39;l-Emr&#39;den Maksat: 12970 (Site: 13030)</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] -Nisa/59</p>\r\n\r\n<p>\r\n	[2] -Ankebut/8</p>\r\n\r\n<p>\r\n	[3] -Razi, Fahreddin Muhammed, Mefatihu&#39;l-Gayb, c.28, s.35, Daru&#39;l-İhyai&#39;t-Terasi&#39;l Arabi, Beyrut, 3. Baskı, HK.1420</p>\r\n\r\n<p>\r\n	[4] -Zemahşeri, el-Keşşaf, c.2, s.524, Daru&#39;l-Kitabi&#39;l-Arabi, Beyrut, 3. Baskı, HK. 1407.</p>\r\n\r\n<p>\r\n	[5] -Taberi, Camiu&#39;l-Beyan Fi Tefsiri&#39;l-Kur&#39;an, c.5, s.180, Daru&#39;l-Marifet, Beyrut, 1. Baskı, HK.1412.</p>\r\n\r\n<p>\r\n	[6] -Şura/10</p>\r\n\r\n<p>\r\n	[7] -Nisa/83</p>\r\n','Sorudaki ayet iki b&ouml;l&uuml;mden oluşmuştur. Birinci b&ouml;l&uuml;m Allah&#39;a ve Resule (s.a.a)&nbsp; itaatın yanında kayıtsız ve şartsız olarak ulu&#39;l-emr&#39;e de itaat etme hakkındadır. &Ccedil;&uuml;nk&uuml; herhangi bir şart s&ouml;z konusu olsaydı ilahi kelam b&uuml;t&uuml;n şartları zikreder. Ulu&#39;l-emr&#39;in hata yapma ihtimali olsa Allah Teala onu şartsız olarak değil mutlaka şartlı olarak getirirdi. Nitekim ebeveyne itaatte bu kurala uyulmuştur. Yani ebeveyn, Allah&#39;ın emirlerine karşı gelirlerse orada onlara itaat edilmemelidir. Ayette herhangi bir şart koşulmadığına g&ouml;re bundan ulu&#39;l-emr&#39;in de Resul gibi masum olduğu anlaşılmaktadır. Kimin ulu&#39;l-emr olacağı konusunda ise Soru: 14187 (Site: 13924)&#39;ye bakınız. Ulu&#39;l-emr&#39;in ayetin devamında yeniden gelmemesinin nedeni Ayrıntılı Cevap b&ouml;l&uuml;m&uuml;nde gelmiştir.','&nbsp;Sorunuz Nisa suresinin 59. ayeti hakkındadır. Allah Teala bu ayette ş&ouml;yle buyuruyor: &#39;Ey iman edenler, Allah&#39;a, peygambere ve i&ccedil;inizden ulu&#39;l-emr&#39;e (emredecek kudret ve liyakata sahip olanlara) itaat edin. Bir şeyde ihtilafa d&uuml;şt&uuml;n&uuml;zm&uuml; Allah&#39;a ve ahiret g&uuml;n&uuml;ne inanıyorsanız o hususta Allah&#39;a ve Peygambere m&uuml;racaat edin; bu hareket, hem hayırlıdır, hem de sonu pek g&uuml;zeldir.&#39;[1] G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere ayet iki b&ouml;l&uuml;mden oluşmaktadır. Birinci b&ouml;l&uuml;mde Allah&#39;a, Resule (s.a.a)&nbsp; ve ulu&#39;l-emr&#39;e itaat konusundan, ikinci b&ouml;l&uuml;mde insanların anlaşmazlığa d&uuml;şt&uuml;kleri konularda nereye başvuracaklarından bahsedilmektedir.\r\n\r\n\r\n	Ayetin baş tarafında Allah Teala, Resule (s.a.a) ve ulu&#39;l-emr&#39;e itaati kendi itaatinin yanında getirmiştir. Burada iki &ouml;nemli nokta vardır:\r\n\r\n\r\n	1- Resule (s.a.a) ve ulu&#39;l-emr&#39;e itaatin herhangi bir şarta bağlanmaması.\r\n\r\n\r\n	2- Ulu&#39;l-emrin kim olacağı ve onun Şianın on iki imamına uygulanması.\r\n\r\n\r\n	Birinci Nokta\r\n\r\n\r\n	Allah Teala, kullarına kayıtsız ve şartsız olarak Peygamberine itaat etmeyi emretmesinden anlaşılmaktadır ki nasıl ki Allah&#39;a itaat etmenin herhangi bir şartı yoksa ve bu ş&uuml;phe g&ouml;t&uuml;rmez bir konu ise, Peygambere itatta aynı şekildedir. Eğer Peygamberde en k&uuml;&ccedil;&uuml;k bir hata yapma ihtimali olsaydı hikmet sahibi ve alim olan Allah bu şekilde (koşusuz olarak) kullarını Ona itaat etmeye mecbur etmezdi.\r\n\r\n\r\n	Bundan Resul-i Ekrem&#39;in (s.a.a) masum olduğu anlaşılmaktadır. Onun hi&ccedil; bir emir ve yasağı Allah&#39;ın emir ve yasağıyla &ccedil;elişmez. Eğer &ouml;yle olsaydı yani peygamberin hata yapma ihtimali olsaydı Allah&#39;ın, kayıtsız ve şartsız Ona itaati emretmesinin bir manası olmazdı. Demek ki Peygambere itaat, Allah&#39;a itaatir. Nisa suresinin 80. ayeti buna a&ccedil;ıkca değinmektedir: &#39;Peygambere itaat eden, ger&ccedil;ekten de Allah&#39;a itaat etmiştir&#39;\r\n\r\n\r\n	Peygamberin k&uuml;&ccedil;&uuml;kte olsa g&uuml;nah işleme ihtmali olsaydı Allah ona itaati mutlaka şartlı ederdi. Nitekim ebeveyne itaat etme konusunda bu kurala uyulmuştur: &#39;İnsana, anasına babasına iyilikte bulunmasını tavsiye ettik ve senin bilginin olmadığı birşeyde bana eş tutman i&ccedil;in seninle &ccedil;ekişirlerse artık onlara itaat etme.&#39;[2]\r\n\r\n\r\n	Buraya kadar Peygamberin ismeti ispat olmuş oldu. Ve bu konu Şia&#39;nın t&uuml;m&uuml;n&uuml;n, Ehl-i S&uuml;nnet&#39;in ise &ccedil;oğunluğunun ittifak ettiği bir konudur.\r\n\r\n\r\n	Ulu&#39;l-emr&#39;in Resul&#39;e atfedilmesi, hatta &#39;İtaat Edin&#39; emrinin tekrar edilmeden bu atfın yapılması (halbuki Peygambere itatta &#39;İtaat Edin&#39; emri tekrar edilmiştir) a&ccedil;ıkca g&ouml;steriyor ki Peygamber ve ismeti hakkında ispat edilen her şey ulu&#39;l-emr i&ccedil;inde ge&ccedil;erlidir. &Ouml;yleyse ulu&#39;l-emr&#39;de masum olmalıdır ve &ouml;yledir.\r\n\r\n\r\n	İkinci konu\r\n\r\n\r\n	Kimlerin ulu&#39;l-emr olduğu ve Onların Şia&#39;nın on iki imamına uygulanması olan ikinci konu i&ccedil;in Soru:3057 (Site:4302)&#39;ye bakınız.\r\n\r\n\r\n	Gelelim ayetin ikinci b&ouml;l&uuml;m&uuml; olan niza ve anlaşmazlıklarda Allah&#39;a ve Peygambere baş vurma konusuna. Burada sorulması gereken soru şudur: Birinci b&ouml;l&uuml;mde ulu&#39;l-emr&#39;in ismeti ve kendisine koşulsuz olarak itaat edilmesi gerekliliği ispatlandığı halde neden bu b&ouml;l&uuml;mde ondan bahsedilmemiş, &#39;Anlaşmazlıklarınızı Allah&#39;a, Resule ve ulu&#39;l-emr&#39;e g&ouml;t&uuml;r&uuml;n&#39; diye buyurulmamış ve yalnızca &#39;Anlaşmazlıklarda Allah&#39;a ve Resul&uuml;ne baş vurun.&#39; denmiştir?\r\n\r\n\r\n	Cevap:\r\n\r\n\r\n	1- Bu soruyu Fahr-u Razi,[3] Zamehşeri,[4] Taberi[5] gibi Ehl-i S&uuml;nnetin bazı alimlerinden de sormak gerekir. Zira ulu&#39;l-emr hangi manaya gelirse gelsin bu soru o mana i&ccedil;inde ge&ccedil;erlidir.\r\n\r\n\r\n	2- Anlaşmazlık ulu&#39;l-emr hakkında olsa bunu gidip ulu&#39;l-emr&#39;den soramayız. Ayetinde devamında ulu&#39;l-emr s&ouml;z&uuml;n&uuml;n getirilmemesi onların masum veya layık olmadıklarına delil değildir.\r\n\r\n\r\n	3- &#39;Ulu&#39;l-emr&#39;in ayetin devamında zikredilmemesi imamet inancının batıl olduğunu g&ouml;sterir.&#39; s&ouml;z&uuml; temelsiz bir s&ouml;zd&uuml;r. &Ccedil;&uuml;nk&uuml; yukarıda da belirttiğimiz gibi Peygamber masum olmasına rağmen Şura suresinde ş&ouml;yle buyuruluyor: &#39;Bir şeyde ihtilafa d&uuml;şt&uuml;n&uuml;z m&uuml; onun h&uuml;km&uuml;, Allah&#39;a aittir.&#39;[6] Sizin iddianıza g&ouml;re Allah burada peygamberin ismini getirmemişse bu Peygamberin masum olmadığı anlamına gelir mi? Veya Onun peygamberliğine inanmanın -Allah&#39;a sığınırız- temelsiz bir inan&ccedil; olduğunu s&ouml;yleyebilir miyiz? Hi&ccedil; kimse b&ouml;yle bir şey diyemez. Başka bir ifadeyle sorudaki ayetten imama m&uuml;racaat etmeyin veya hakime gitmeyin manası &ccedil;ıkmaz.\r\n\r\n\r\n	B&uuml;t&uuml;n bunların yanında Nisa suresinin 83. ayetinde ulu&#39;l-emr&#39;e m&uuml;racaat etme konusuna da yer verilerek ş&ouml;yle buyurulmuştur: &#39;...Halbuki Peygambere ve i&ccedil;lerinden ulu&#39;l-emre başvursalardı bu haberi arayıp duyarak yayanlar, elbette onlardan ger&ccedil;eğini &ouml;ğrenirlerdi.&#39;[7] G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere ayette ulu&#39;l-emre m&uuml;racaat etmekten s&ouml;z edilmektedir.\r\n\r\n\r\n	İlgili dizin: Ulu&#39;l-Emr&#39;den Maksat: 12970 (Site: 13030)\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] -Nisa/59\r\n\r\n\r\n	[2] -Ankebut/8\r\n\r\n\r\n	[3] -Razi, Fahreddin Muhammed, Mefatihu&#39;l-Gayb, c.28, s.35, Daru&#39;l-İhyai&#39;t-Terasi&#39;l Arabi, Beyrut, 3. Baskı, HK.1420\r\n\r\n\r\n	[4] -Zemahşeri, el-Keşşaf, c.2, s.524, Daru&#39;l-Kitabi&#39;l-Arabi, Beyrut, 3. Baskı, HK. 1407.\r\n\r\n\r\n	[5] -Taberi, Camiu&#39;l-Beyan Fi Tefsiri&#39;l-Kur&#39;an, c.5, s.180, Daru&#39;l-Marifet, Beyrut, 1. Baskı, HK.1412.\r\n\r\n\r\n	[6] -Şura/10\r\n\r\n\r\n	[7] -Nisa/83'),(382,'tr381','<p>\r\n	&nbsp;Teyemm&uuml;m Alma Şekli</p>\r\n\r\n<p>\r\n	Teyemm&uuml;mde d&ouml;rt şey farzdır:</p>\r\n\r\n<p>\r\n	1. Niyet, 2. İki elin avucunu beraberce teyemm&uuml;m alınabilen bir şey &uuml;zerine vurmak. 3. Sa&ccedil;ın &ccedil;ıktığı yerden kaşlara ve burnun &uuml;zerine kadar alnın t&uuml;m&uuml;ne ve iki tarafına her iki el avucunu s&uuml;rmek. Farz ihtiyat gereği ellerin kaşların &uuml;zerine de s&uuml;r&uuml;lmesi gerekir. 4. Sol elin sağ elin t&uuml;m&uuml; &uuml;zerine s&uuml;r&uuml;lmesi ve ardından sağ elin sol elin t&uuml;m&uuml; &uuml;zerine s&uuml;r&uuml;lmesi. Gus&uuml;l ve abdest yerine teyemm&uuml;m&uuml;n nasıl alınacağı hakkında fazı fakihlerin fetvası ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	1. Gus&uuml;l yerine alınan teyemm&uuml;mde m&uuml;stehap ihtiyat &uuml;zere ikinci bir defa daha ellerin yere vurulması ve onunla sağ elin y&uuml;z&uuml;n&uuml;n ve sonra da sol elin y&uuml;z&uuml;n&uuml;n mesh edilmesi gerekir.[1] Fakihlerin bazıları abdest yerine alınan teyemm&uuml;mde de bunun m&uuml;stehap olduğuna inanmaktadır.[2]</p>\r\n\r\n<p>\r\n	2. Farz olan ihtiyata g&ouml;re ikinci bir defa elin yere vurulması ve sonra sol elin avucunun sağ elin y&uuml;z&uuml;ne ve sağ elin avucunun da sol elin y&uuml;z&uuml;ne s&uuml;r&uuml;lmesi gerekir. Bu d&uuml;zen abdest ve gus&uuml;l yerine alınan teyemm&uuml;mde aynıdır.[3] Bu sorunun ayrıntılı cevabı yoktur.</p>\r\n\r\n<p>\r\n	&nbsp;--------------------</p>\r\n\r\n<p>\r\n	[1] Humeyni, Seyid Ruhullah Musevi, Tevzih&uuml;&rsquo;l-Mesail (Mahşi), c. 1, s. 386, m. 701, Defter-i İntişarat-ı İslam&icirc;, Kum, 1424 k.</p>\r\n\r\n<p>\r\n	[2] a.g.e.</p>\r\n\r\n<p>\r\n	[3] Hamaney, Seyid Ali, Ecubet&uuml;&rsquo;l-İstiftaat, s. 40, s. 209, Neşr-i Defter-i Muazzam Leh, Kum, 1424 k.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','','&nbsp;Teyemm&uuml;m Alma Şekli\r\n\r\n\r\n	Teyemm&uuml;mde d&ouml;rt şey farzdır:\r\n\r\n\r\n	1. Niyet, 2. İki elin avucunu beraberce teyemm&uuml;m alınabilen bir şey &uuml;zerine vurmak. 3. Sa&ccedil;ın &ccedil;ıktığı yerden kaşlara ve burnun &uuml;zerine kadar alnın t&uuml;m&uuml;ne ve iki tarafına her iki el avucunu s&uuml;rmek. Farz ihtiyat gereği ellerin kaşların &uuml;zerine de s&uuml;r&uuml;lmesi gerekir. 4. Sol elin sağ elin t&uuml;m&uuml; &uuml;zerine s&uuml;r&uuml;lmesi ve ardından sağ elin sol elin t&uuml;m&uuml; &uuml;zerine s&uuml;r&uuml;lmesi. Gus&uuml;l ve abdest yerine teyemm&uuml;m&uuml;n nasıl alınacağı hakkında fazı fakihlerin fetvası ş&ouml;yledir:\r\n\r\n\r\n	1. Gus&uuml;l yerine alınan teyemm&uuml;mde m&uuml;stehap ihtiyat &uuml;zere ikinci bir defa daha ellerin yere vurulması ve onunla sağ elin y&uuml;z&uuml;n&uuml;n ve sonra da sol elin y&uuml;z&uuml;n&uuml;n mesh edilmesi gerekir.[1] Fakihlerin bazıları abdest yerine alınan teyemm&uuml;mde de bunun m&uuml;stehap olduğuna inanmaktadır.[2]\r\n\r\n\r\n	2. Farz olan ihtiyata g&ouml;re ikinci bir defa elin yere vurulması ve sonra sol elin avucunun sağ elin y&uuml;z&uuml;ne ve sağ elin avucunun da sol elin y&uuml;z&uuml;ne s&uuml;r&uuml;lmesi gerekir. Bu d&uuml;zen abdest ve gus&uuml;l yerine alınan teyemm&uuml;mde aynıdır.[3] Bu sorunun ayrıntılı cevabı yoktur.\r\n\r\n\r\n	&nbsp;--------------------\r\n\r\n\r\n	[1] Humeyni, Seyid Ruhullah Musevi, Tevzih&uuml;&rsquo;l-Mesail (Mahşi), c. 1, s. 386, m. 701, Defter-i İntişarat-ı İslam&icirc;, Kum, 1424 k.\r\n\r\n\r\n	[2] a.g.e.\r\n\r\n\r\n	[3] Hamaney, Seyid Ali, Ecubet&uuml;&rsquo;l-İstiftaat, s. 40, s. 209, Neşr-i Defter-i Muazzam Leh, Kum, 1424 k.\r\n\r\n\r\n	&nbsp;',''),(383,'tr380','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Z&uuml;rare imamların (a.s) sahabelerinden olup onların nezdinde b&uuml;y&uuml;k bir yer ve makama sahipti. Kendisi icma ashabından sayılmaktadır ve imamların sahabeleri nezdinde kendisinin g&uuml;venilirliği ve doğru s&ouml;zl&uuml;l&uuml;ğ&uuml; hakkında icma ve g&ouml;r&uuml;ş birliği vardır. Her ne kadar kendisini yeren bir takım rivayetler nakledilmişse de rivayetlerin bir arada değerlendirilmesiyle son tahlilde onun ger&ccedil;ek anlamda imamların en b&uuml;y&uuml;k sahabelerinden bir olduğu neticesine ulaşılabilir.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Z&uuml;rare b. A&rsquo;yan Şibani İmam Bakır (a.s) ve İmam Sadık&rsquo;ın (a.s) en b&uuml;y&uuml;k sahabelerinden biridir ve bu iki imamdan rivayet nakletmiştir.[1] Z&uuml;rare&rsquo;nin ailesinin soyu &ldquo;Rum&rdquo; diyarlarına uzanmaktadır. Babası Rum ahalisinden olup Beni Şiban&rsquo;da k&ouml;le olarak yaşamaktaydı ve Kur&rsquo;an&rsquo;ı &ouml;ğrendiği i&ccedil;in onlar tarafından &ouml;zg&uuml;rleştirilmiştir.[2] Şeyh Tusi&rsquo;nin belirttiği &uuml;zere A&rsquo;yan ailesi Şia&rsquo;nın meşhur ailelerinden sayılıp bir&ccedil;ok rivayet, kitap ve usul geride bırakmıştır.[3] Necaşi, Z&uuml;rare&rsquo;nin &ouml;zellikleri hakkında ş&ouml;yle yazmaktadır: &ldquo;Kendi zamanında imamların sahabelerinin &ouml;nde geleni ve b&uuml;y&uuml;ğ&uuml; idi. O b&uuml;y&uuml;k bir kari, fakih, m&uuml;tekellim, şair ve edip idi ve t&uuml;m iyi sıfatlar kendisinde toplanmıştı. Z&uuml;rare&rsquo;nin s&ouml;ylediği ve naklettiği her şey doğru ve sahihtir.&rdquo;[4]&nbsp; Kendisi icma ashabından sayılmaktadır ve imamların sahabeleri nezdinde kendisinin g&uuml;venilirliği ve doğru s&ouml;zl&uuml;l&uuml;ğ&uuml; hakkında icma ve g&ouml;r&uuml;ş birliği vardır.[5] &ldquo;Keşi&rdquo; kitabında İbn. Kuluye&rsquo;den ve onun da İmam Kazım&rsquo;dan (a.s) naklettiği bir hadise yer vermektedir: &ldquo;Kıyamet g&uuml;n&uuml;nde Muhammed b. Abdullah&rsquo;ın (s.a.a) ahdine vefa g&ouml;steren ve onu &ccedil;iğnemeyen sahabeleri nerededir diye bir ilanda bulunulacaktır. Selman, Mikdad ve Ebuzer ayağa kalkacaktır. Ardından İmam (a.s) İmam Bakır ve İmam Sadık&rsquo;a (a.s) kadar olan imamların ismini sayar ve İmam Bakır (a.s) ve İmam Sadık&rsquo;ın (a.s) ahdine vefa g&ouml;steren ve onu &ccedil;iğnemeyen sahabeleri nerdedir diye buyurur. İşte o zaman bir grup ayağa kalkar ve Z&uuml;rare de onların i&ccedil;inde yer alır.&rdquo;[6] Ama bazı rivayetlerde Z&uuml;rare hakkında bir takım hususlar zikredilmiş ve İmam (a.s) onu yermiş ve kendisinden uzak ve rahatsız olduğunu belirtmiştir. Ebu Basir, İmam Sadık&rsquo;tan &laquo;الذین آمنوا و لم یلبسوا إیمانهم بظلم&rlm;&raquo;[7] ayeti hakkında sorar ve İmam ey Ebu Basir men ve sen bu zul&uuml;mden Allah&rsquo;a sığınmalıyız, bu ayetin &ouml;rneği Z&uuml;rare, Ebu Hanife ve arkadaşlarıdır.[8] İmam Sadık&rsquo;ın (a.s) Z&uuml;rare hakkındaki bu g&ouml;r&uuml;ş&uuml; sonraları kendisi tarafından temelden ink&acirc;r edildi ve kendisinin Z&uuml;rare&rsquo;yi yerme hakkında s&ouml;ylediği rivayetlerin onun canını korumak i&ccedil;in olduğunu g&ouml;sterdi. Abdullah b. Z&uuml;rare&rsquo;nin İmam Sadık&rsquo;tan naklettiği &uuml;zere İmam kendisine ş&ouml;yle buyurur: &ldquo;Babana (Z&uuml;rare) selam s&ouml;yle ve de ki benim kendisine y&ouml;nelttiğimi eleştiriler ger&ccedil;ekte onu korumak i&ccedil;indir; zira d&uuml;şmanlarımız kendisini &ouml;vd&uuml;ğ&uuml;m&uuml;z ve methettiğimiz her şahsa saldırmakta eziyet etmekte ve hatta muhtemelen onu &ouml;ld&uuml;rmektedir. Kendisinin bize olan mensubiyeti sebebiyle halk ve Ehli Beyt d&uuml;şmanları tarafından rahatsız edilmemesi i&ccedil;in ben onu yerdim. Allah&rsquo;a yemin olsun ki Z&uuml;rare benim en &uuml;st&uuml;n ashabım ve babamın en &uuml;st&uuml;n ashaplarındandır.&rdquo;[9] Z&uuml;rare hakkında nakledilen &ouml;v&uuml;c&uuml; ve yerici rivayetlerin arasındaki tezadı gideren bu t&uuml;r rivayetler nedeniyle, t&uuml;m &acirc;lim ve fakihler Z&uuml;rare&rsquo;yi b&uuml;y&uuml;k saymış ve onu imamların en b&uuml;y&uuml;k (a.s) ashaplarından saymışlardır. Allame Hilli bu iki grup rivayeti bir araya getirerek ş&ouml;yle demiştir: Keşi&rsquo;nin naklettiği yerici rivayetlere rağmen (&ouml;v&uuml;c&uuml; rivayetlerin onlarla birleştirilmesiyle) bu şahsın rivayetleri benim i&ccedil;in makbuld&uuml;r.&rdquo;[10] Allame Muhsin Emin de her iki grup rivayete dikkatle Z&uuml;rare&rsquo;yi b&uuml;y&uuml;k sayan ve şahsiyetini &ouml;ven bir&ccedil;ok &acirc;limin ismini kitabında zikretmektedir.[11] Son olarak her ne kadar Z&uuml;rare g&uuml;venilir şahsiyetlerden ve imamların b&uuml;y&uuml;k ashaplarından olsa da bir rivayetin kabul&uuml;n&uuml;n değişik hususlara bağlı olduğunu hatırlatırız. &Ouml;rneğin eğer bir rivayet makbul olacaksa metin ve rivayetin s&ouml;ylenmiş olmasıyla ilgili meselelere ek olarak, senette mevcut olan t&uuml;m fertler g&uuml;venilir ve mutemet olma derecesinde olmalıdır. Senette salt bir g&uuml;venilir şahsın olmasıyla onun doğruluğuna h&uuml;kmedilemez. Yalancı ve sahtek&acirc;r bir şahsın kendi haberini Z&uuml;rare gibi şahsiyetlere isnat etmesi muhtemeldir. Dolayısıyla senetteki bireylerden biri sıfatıyla Z&uuml;rare&rsquo;nin g&uuml;venilir olmasını temel alarak s&ouml;z konusu rivayet veya rivayetleri kabul etmek kesinlikle m&uuml;mk&uuml;n değildir.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-----------------</p>\r\n\r\n<p>\r\n	[1] Tusi, Muhammed b. Hasan, Rical-i Tusi, s. 337, İntişarat-ı Hayderiye, Necef, 1381 k.</p>\r\n\r\n<p>\r\n	[2] Amıli, Muhsin Emin, A&rsquo;yanu&rsquo;ş-Şia, c. 7, s. 46, Daru&rsquo;t-Taaruf, Beyrut, 1406 k.</p>\r\n\r\n<p>\r\n	[3] Tusi, Muhammed b. Hasan, Fihrist-i Tusi, s. 209, el-Mektebet&uuml;&rsquo;l-M&uuml;rtezeviye, Necef, Bi Ta.</p>\r\n\r\n<p>\r\n	[4] Necaşi, Ahmed b. Ali, Rical-i Necaşi, s. 175, İntişarat-ı İslam&icirc;, Kum, 1407 k.</p>\r\n\r\n<p>\r\n	[5] Keşi, Muhammed b. &Ouml;mer, Rical-i Keşi, s. 238, Danışgah-ı Meşhed, 1348 ş.</p>\r\n\r\n<p>\r\n	[6] Rical-i Keşi, s. 9, hadisin &ouml;zeti. &nbsp;</p>\r\n\r\n<p>\r\n	[7] En&rsquo;am, 82.</p>\r\n\r\n<p>\r\n	[8] Rical-i Keşi, s. 146.</p>\r\n\r\n<p>\r\n	[9] Rical-i Keşi, s. 138.</p>\r\n\r\n<p>\r\n	[10] Hilli, Hasan b. Mazhar, el-Hulase, s. 76, Daru&rsquo;z-Zahair, Kum, 1411 k.</p>\r\n\r\n<p>\r\n	[11] A&rsquo;yanu&rsquo;ş-Şia, c. 7, s. 51.</p>\r\n','Z&uuml;rare imamların (a.s) sahabelerinden olup onların nezdinde b&uuml;y&uuml;k bir yer ve makama sahipti. Kendisi icma ashabından sayılmaktadır ve imamların sahabeleri nezdinde kendisinin g&uuml;venilirliği ve doğru s&ouml;zl&uuml;l&uuml;ğ&uuml; hakkında icma ve g&ouml;r&uuml;ş birliği vardır. Her ne kadar kendisini yeren bir takım rivayetler nakledilmişse de rivayetlerin bir arada değerlendirilmesiyle son tahlilde onun ger&ccedil;ek anlamda imamların en b&uuml;y&uuml;k sahabelerinden bir olduğu neticesine ulaşılabilir.','&nbsp;Z&uuml;rare b. A&rsquo;yan Şibani İmam Bakır (a.s) ve İmam Sadık&rsquo;ın (a.s) en b&uuml;y&uuml;k sahabelerinden biridir ve bu iki imamdan rivayet nakletmiştir.[1] Z&uuml;rare&rsquo;nin ailesinin soyu &ldquo;Rum&rdquo; diyarlarına uzanmaktadır. Babası Rum ahalisinden olup Beni Şiban&rsquo;da k&ouml;le olarak yaşamaktaydı ve Kur&rsquo;an&rsquo;ı &ouml;ğrendiği i&ccedil;in onlar tarafından &ouml;zg&uuml;rleştirilmiştir.[2] Şeyh Tusi&rsquo;nin belirttiği &uuml;zere A&rsquo;yan ailesi Şia&rsquo;nın meşhur ailelerinden sayılıp bir&ccedil;ok rivayet, kitap ve usul geride bırakmıştır.[3] Necaşi, Z&uuml;rare&rsquo;nin &ouml;zellikleri hakkında ş&ouml;yle yazmaktadır: &ldquo;Kendi zamanında imamların sahabelerinin &ouml;nde geleni ve b&uuml;y&uuml;ğ&uuml; idi. O b&uuml;y&uuml;k bir kari, fakih, m&uuml;tekellim, şair ve edip idi ve t&uuml;m iyi sıfatlar kendisinde toplanmıştı. Z&uuml;rare&rsquo;nin s&ouml;ylediği ve naklettiği her şey doğru ve sahihtir.&rdquo;[4]&nbsp; Kendisi icma ashabından sayılmaktadır ve imamların sahabeleri nezdinde kendisinin g&uuml;venilirliği ve doğru s&ouml;zl&uuml;l&uuml;ğ&uuml; hakkında icma ve g&ouml;r&uuml;ş birliği vardır.[5] &ldquo;Keşi&rdquo; kitabında İbn. Kuluye&rsquo;den ve onun da İmam Kazım&rsquo;dan (a.s) naklettiği bir hadise yer vermektedir: &ldquo;Kıyamet g&uuml;n&uuml;nde Muhammed b. Abdullah&rsquo;ın (s.a.a) ahdine vefa g&ouml;steren ve onu &ccedil;iğnemeyen sahabeleri nerededir diye bir ilanda bulunulacaktır. Selman, Mikdad ve Ebuzer ayağa kalkacaktır. Ardından İmam (a.s) İmam Bakır ve İmam Sadık&rsquo;a (a.s) kadar olan imamların ismini sayar ve İmam Bakır (a.s) ve İmam Sadık&rsquo;ın (a.s) ahdine vefa g&ouml;steren ve onu &ccedil;iğnemeyen sahabeleri nerdedir diye buyurur. İşte o zaman bir grup ayağa kalkar ve Z&uuml;rare de onların i&ccedil;inde yer alır.&rdquo;[6] Ama bazı rivayetlerde Z&uuml;rare hakkında bir takım hususlar zikredilmiş ve İmam (a.s) onu yermiş ve kendisinden uzak ve rahatsız olduğunu belirtmiştir. Ebu Basir, İmam Sadık&rsquo;tan &laquo;الذین آمنوا و لم یلبسوا إیمانهم بظلم&rlm;&raquo;[7] ayeti hakkında sorar ve İmam ey Ebu Basir men ve sen bu zul&uuml;mden Allah&rsquo;a sığınmalıyız, bu ayetin &ouml;rneği Z&uuml;rare, Ebu Hanife ve arkadaşlarıdır.[8] İmam Sadık&rsquo;ın (a.s) Z&uuml;rare hakkındaki bu g&ouml;r&uuml;ş&uuml; sonraları kendisi tarafından temelden ink&acirc;r edildi ve kendisinin Z&uuml;rare&rsquo;yi yerme hakkında s&ouml;ylediği rivayetlerin onun canını korumak i&ccedil;in olduğunu g&ouml;sterdi. Abdullah b. Z&uuml;rare&rsquo;nin İmam Sadık&rsquo;tan naklettiği &uuml;zere İmam kendisine ş&ouml;yle buyurur: &ldquo;Babana (Z&uuml;rare) selam s&ouml;yle ve de ki benim kendisine y&ouml;nelttiğimi eleştiriler ger&ccedil;ekte onu korumak i&ccedil;indir; zira d&uuml;şmanlarımız kendisini &ouml;vd&uuml;ğ&uuml;m&uuml;z ve methettiğimiz her şahsa saldırmakta eziyet etmekte ve hatta muhtemelen onu &ouml;ld&uuml;rmektedir. Kendisinin bize olan mensubiyeti sebebiyle halk ve Ehli Beyt d&uuml;şmanları tarafından rahatsız edilmemesi i&ccedil;in ben onu yerdim. Allah&rsquo;a yemin olsun ki Z&uuml;rare benim en &uuml;st&uuml;n ashabım ve babamın en &uuml;st&uuml;n ashaplarındandır.&rdquo;[9] Z&uuml;rare hakkında nakledilen &ouml;v&uuml;c&uuml; ve yerici rivayetlerin arasındaki tezadı gideren bu t&uuml;r rivayetler nedeniyle, t&uuml;m &acirc;lim ve fakihler Z&uuml;rare&rsquo;yi b&uuml;y&uuml;k saymış ve onu imamların en b&uuml;y&uuml;k (a.s) ashaplarından saymışlardır. Allame Hilli bu iki grup rivayeti bir araya getirerek ş&ouml;yle demiştir: Keşi&rsquo;nin naklettiği yerici rivayetlere rağmen (&ouml;v&uuml;c&uuml; rivayetlerin onlarla birleştirilmesiyle) bu şahsın rivayetleri benim i&ccedil;in makbuld&uuml;r.&rdquo;[10] Allame Muhsin Emin de her iki grup rivayete dikkatle Z&uuml;rare&rsquo;yi b&uuml;y&uuml;k sayan ve şahsiyetini &ouml;ven bir&ccedil;ok &acirc;limin ismini kitabında zikretmektedir.[11] Son olarak her ne kadar Z&uuml;rare g&uuml;venilir şahsiyetlerden ve imamların b&uuml;y&uuml;k ashaplarından olsa da bir rivayetin kabul&uuml;n&uuml;n değişik hususlara bağlı olduğunu hatırlatırız. &Ouml;rneğin eğer bir rivayet makbul olacaksa metin ve rivayetin s&ouml;ylenmiş olmasıyla ilgili meselelere ek olarak, senette mevcut olan t&uuml;m fertler g&uuml;venilir ve mutemet olma derecesinde olmalıdır. Senette salt bir g&uuml;venilir şahsın olmasıyla onun doğruluğuna h&uuml;kmedilemez. Yalancı ve sahtek&acirc;r bir şahsın kendi haberini Z&uuml;rare gibi şahsiyetlere isnat etmesi muhtemeldir. Dolayısıyla senetteki bireylerden biri sıfatıyla Z&uuml;rare&rsquo;nin g&uuml;venilir olmasını temel alarak s&ouml;z konusu rivayet veya rivayetleri kabul etmek kesinlikle m&uuml;mk&uuml;n değildir.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;-----------------\r\n\r\n\r\n	[1] Tusi, Muhammed b. Hasan, Rical-i Tusi, s. 337, İntişarat-ı Hayderiye, Necef, 1381 k.\r\n\r\n\r\n	[2] Amıli, Muhsin Emin, A&rsquo;yanu&rsquo;ş-Şia, c. 7, s. 46, Daru&rsquo;t-Taaruf, Beyrut, 1406 k.\r\n\r\n\r\n	[3] Tusi, Muhammed b. Hasan, Fihrist-i Tusi, s. 209, el-Mektebet&uuml;&rsquo;l-M&uuml;rtezeviye, Necef, Bi Ta.\r\n\r\n\r\n	[4] Necaşi, Ahmed b. Ali, Rical-i Necaşi, s. 175, İntişarat-ı İslam&icirc;, Kum, 1407 k.\r\n\r\n\r\n	[5] Keşi, Muhammed b. &Ouml;mer, Rical-i Keşi, s. 238, Danışgah-ı Meşhed, 1348 ş.\r\n\r\n\r\n	[6] Rical-i Keşi, s. 9, hadisin &ouml;zeti. &nbsp;\r\n\r\n\r\n	[7] En&rsquo;am, 82.\r\n\r\n\r\n	[8] Rical-i Keşi, s. 146.\r\n\r\n\r\n	[9] Rical-i Keşi, s. 138.\r\n\r\n\r\n	[10] Hilli, Hasan b. Mazhar, el-Hulase, s. 76, Daru&rsquo;z-Zahair, Kum, 1411 k.\r\n\r\n\r\n	[11] A&rsquo;yanu&rsquo;ş-Şia, c. 7, s. 51.'),(384,'tr379','<p>\r\n	&nbsp;Bazı m&uuml;tercimler ve sizin yaptığınız terc&uuml;menin &ouml;zg&uuml;r bir terc&uuml;me olduğu anlaşılmaktadır; zira Arap&ccedil;a metne &quot;صَلَاحُ ذَاتِ الْبَیْنِ أَفْضَلُ مِنْ عَامَّةِ الصَّلَاةِ وَ الصِّیَام&rlm;&quot;[1] dikkat edildiği takdirde Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) s&ouml;z&uuml;n&uuml;n manasının şu olduğu anlaşılacaktır: İki kişiyi barıştırmak bir&ccedil;ok namaz ve oru&ccedil;tan daha değerlidir ve bir yıllık namaz ve oru&ccedil; veya t&uuml;m namaz ve oru&ccedil;lar kastedilmemektedir. Arap&ccedil;ada &ldquo;amme&rdquo; kelimesi değişik yerlerde bir&ccedil;ok anlam taşır. &Ouml;rneğin, [2]&quot;عَامَّةُ رِدَائِهِ مَطْرُوحٌ بِالْأَرْض&rlm;&quot; ; elbisesinin &ccedil;oğu yere s&uuml;r&uuml;n&uuml;yordu ve &quot;وَ قَدْ ذَهَبَ عَامَّةُ النَّهَار&quot;[3] ; g&uuml;n&uuml;n &ccedil;oğu ge&ccedil;mişti, bu kabildendir. Bu nedenle, Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) bu s&ouml;z&uuml;n&uuml;n manası şudur: &ldquo;M&uuml;sl&uuml;manları birbiriyle barıştırmanın ve onların aralarında k&uuml;sk&uuml;nl&uuml;ğ&uuml; gidermenin sevabı, bir&ccedil;ok m&uuml;stehap namaz ve oru&ccedil;tan daha &uuml;st&uuml;nd&uuml;r.&rdquo; Nitekim bazıları bunu ş&ouml;yle a&ccedil;ıklamıştır: Fertleri birbiriyle barıştırmak başkalarının da faydalandığı hayırlı işlerdendir. M&uuml;stehap namaz ve oru&ccedil; ise ferd&icirc; hususlardan sayılır ve neticesi başkalarına ulaşmaz. Bundan dolayı, bu iki amille mukayese edildiğinde, insanları birbiriyle barıştırmanın sevabı namaz ve oru&ccedil;tan daha &ccedil;oktur.[4] Bu meselenin ihtilafın t&uuml;r&uuml;, fertlerin &ccedil;eşitliliği ve kıldıkları namazlara bağlı olduğunu belirtmek gerekir. &Ouml;rneğin bazı ihtilaflar c&uuml;zidir ve kısa bir s&uuml;re i&ccedil;inde sona ereceğini biliriz. Ama bazı ihtilaflar ise kan akıtmaya ve hayatın &ccedil;&ouml;z&uuml;lmesine neden olmaktadır. Muhtemelen hadis bu t&uuml;r barıştırmalara işaret etmekte ve c&uuml;zi de olsa t&uuml;m ihtilafları kapsamamaktadır.</p>\r\n\r\n<p>\r\n	Bu konuda daha fazla bilgi edinmek i&ccedil;in aşağıdaki adrese m&uuml;racaat ediniz:</p>\r\n\r\n<p>\r\n	İndeks: İslam Ve Barışın Asıl Oluşu, Soru: 8069 (Site: tr8146).</p>\r\n\r\n<p>\r\n	&nbsp;-----------------</p>\r\n\r\n<p>\r\n	[1] Nehc&uuml;&rsquo;l-Belağa, s. 421, İntişarat-ı Daru&rsquo;l-Hicre, Bi Ta, Kum.</p>\r\n\r\n<p>\r\n	[2] Kuleyni, Muhammed b. Yakub, Kafi, c. 1, s. 361, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1365 ş.</p>\r\n\r\n<p>\r\n	[3] Şeyh H&uuml;r Amıli, Vesail&uuml;&rsquo;ş-Şia, c. 10, s. 11, M&uuml;eesese-i &Acirc;lu&rsquo;l-Beyt, Kum, 1409 k.</p>\r\n\r\n<p>\r\n	[4] Bkz: Beyhaki, Kutbuddin Muhammed b. H&uuml;seyin, Hedaiku&rsquo;l-Hedaik, c. 2, s. 507, Bonyad-ı Nehc&uuml;&rsquo;l-Belağa, İntişarat-ı Atarad, Kum, 1375 ş.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','','&nbsp;Bazı m&uuml;tercimler ve sizin yaptığınız terc&uuml;menin &ouml;zg&uuml;r bir terc&uuml;me olduğu anlaşılmaktadır; zira Arap&ccedil;a metne &quot;صَلَاحُ ذَاتِ الْبَیْنِ أَفْضَلُ مِنْ عَامَّةِ الصَّلَاةِ وَ الصِّیَام&rlm;&quot;[1] dikkat edildiği takdirde Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) s&ouml;z&uuml;n&uuml;n manasının şu olduğu anlaşılacaktır: İki kişiyi barıştırmak bir&ccedil;ok namaz ve oru&ccedil;tan daha değerlidir ve bir yıllık namaz ve oru&ccedil; veya t&uuml;m namaz ve oru&ccedil;lar kastedilmemektedir. Arap&ccedil;ada &ldquo;amme&rdquo; kelimesi değişik yerlerde bir&ccedil;ok anlam taşır. &Ouml;rneğin, [2]&quot;عَامَّةُ رِدَائِهِ مَطْرُوحٌ بِالْأَرْض&rlm;&quot; ; elbisesinin &ccedil;oğu yere s&uuml;r&uuml;n&uuml;yordu ve &quot;وَ قَدْ ذَهَبَ عَامَّةُ النَّهَار&quot;[3] ; g&uuml;n&uuml;n &ccedil;oğu ge&ccedil;mişti, bu kabildendir. Bu nedenle, Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) bu s&ouml;z&uuml;n&uuml;n manası şudur: &ldquo;M&uuml;sl&uuml;manları birbiriyle barıştırmanın ve onların aralarında k&uuml;sk&uuml;nl&uuml;ğ&uuml; gidermenin sevabı, bir&ccedil;ok m&uuml;stehap namaz ve oru&ccedil;tan daha &uuml;st&uuml;nd&uuml;r.&rdquo; Nitekim bazıları bunu ş&ouml;yle a&ccedil;ıklamıştır: Fertleri birbiriyle barıştırmak başkalarının da faydalandığı hayırlı işlerdendir. M&uuml;stehap namaz ve oru&ccedil; ise ferd&icirc; hususlardan sayılır ve neticesi başkalarına ulaşmaz. Bundan dolayı, bu iki amille mukayese edildiğinde, insanları birbiriyle barıştırmanın sevabı namaz ve oru&ccedil;tan daha &ccedil;oktur.[4] Bu meselenin ihtilafın t&uuml;r&uuml;, fertlerin &ccedil;eşitliliği ve kıldıkları namazlara bağlı olduğunu belirtmek gerekir. &Ouml;rneğin bazı ihtilaflar c&uuml;zidir ve kısa bir s&uuml;re i&ccedil;inde sona ereceğini biliriz. Ama bazı ihtilaflar ise kan akıtmaya ve hayatın &ccedil;&ouml;z&uuml;lmesine neden olmaktadır. Muhtemelen hadis bu t&uuml;r barıştırmalara işaret etmekte ve c&uuml;zi de olsa t&uuml;m ihtilafları kapsamamaktadır.\r\n\r\n\r\n	Bu konuda daha fazla bilgi edinmek i&ccedil;in aşağıdaki adrese m&uuml;racaat ediniz:\r\n\r\n\r\n	İndeks: İslam Ve Barışın Asıl Oluşu, Soru: 8069 (Site: tr8146).\r\n\r\n\r\n	&nbsp;-----------------\r\n\r\n\r\n	[1] Nehc&uuml;&rsquo;l-Belağa, s. 421, İntişarat-ı Daru&rsquo;l-Hicre, Bi Ta, Kum.\r\n\r\n\r\n	[2] Kuleyni, Muhammed b. Yakub, Kafi, c. 1, s. 361, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1365 ş.\r\n\r\n\r\n	[3] Şeyh H&uuml;r Amıli, Vesail&uuml;&rsquo;ş-Şia, c. 10, s. 11, M&uuml;eesese-i &Acirc;lu&rsquo;l-Beyt, Kum, 1409 k.\r\n\r\n\r\n	[4] Bkz: Beyhaki, Kutbuddin Muhammed b. H&uuml;seyin, Hedaiku&rsquo;l-Hedaik, c. 2, s. 507, Bonyad-ı Nehc&uuml;&rsquo;l-Belağa, İntişarat-ı Atarad, Kum, 1375 ş.\r\n\r\n\r\n	&nbsp;',''),(385,'tr378','<p>\r\n	&nbsp;Abdestin bir takım şartları vardır ve onlardan her birine riayet etmeme durumunda abdest ge&ccedil;ersizdir. Abdestin şartlarından birisi, bizzat insanın y&uuml;z&uuml;n&uuml; ve ellerini yıkması ve de baş ve ayaklarını mesh etmesidir. Eğer bir başkası insana abdest aldıracak olursa veya y&uuml;z ve ellere su ulaştırmada ve baş ve ayakları mesh etmede kendisine yardım ederse, abdest ge&ccedil;ersiz olur.[1] Bu şartta fakihlerin tabirlerinin farklı olduğu belirtilmelidir:</p>\r\n\r\n<p>\r\n	1. Bazıları abdest alan kimse tarafından abdest amellerinin direkt olarak yapılması tabirini kullanmış ve bir başkasının insana abdest aldırması durumunda ve &ouml;rfi olarak abdest amellerini abdest alan şahsa isnat etmezlerse, abdestin ge&ccedil;ersiz olacağını s&ouml;ylemiştir.[2]</p>\r\n\r\n<p>\r\n	2. Bazıları ş&ouml;yle demiştir: Abdestin &ouml;nc&uuml;llerinde yardımda bulunmak mekruhtur. Bundan dolayı, eğer bir şahıs insanın avucuna su d&ouml;kerse ve insan o suyla abdest alırsa, abdest gere&ccedil;siz olmaz.[3]</p>\r\n\r\n<p>\r\n	3. Bazıları da abdest alan şahsın niyetini muteber bilmiş ve bu meseleye verdikleri cevapta ş&ouml;yle demişlerdir:</p>\r\n\r\n<p>\r\n	Soru: Eğer bir şahıs ibrik veya benzeri bir şeyle abdest alması i&ccedil;in bir başkasının eline su d&ouml;kerse, onun abdesti doğru olur mu?</p>\r\n\r\n<p>\r\n	Cevap: Eğer suyu d&ouml;ken şahıs abdest alan şahsa abdest aldırma niyeti taşımıyorsa, abdest sakınca taşımaz.[4]</p>\r\n\r\n<p>\r\n	Belirtilen fetvaların b&uuml;t&uuml;n&uuml;nden şu netice alınabilir: Abdestte caiz olmayan şey, abdest fillerinin kendisine isnat edileceği şekilde bir başkasının yardımda bulunmasıdır. Ama hatta ele su d&ouml;kmek de d&acirc;hil olmak &uuml;zere &ouml;nc&uuml;llerde yardımda bulunurlarsa ve şahsın kendisi suyu y&uuml;z&uuml;ne d&ouml;kerse sakıncasızdır. Bu sorunun ayrıntılı cevabı yoktur.</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Humeyni, Seyid Ruhullah Musevi, Tevzih&uuml;&rsquo;l-Mesail (Mahşi), c. 1, s. 174, Defter-i İntişaratr-ı İslam&icirc;, Kum, 1424 k.</p>\r\n\r\n<p>\r\n	[2] Hoyi, Seyid Ebu&rsquo;l-Kasım, Minhac&uuml;&rsquo;s-Salihin, c. 1, s. 38, Neşr-i Medinet&uuml;&rsquo;l-İlim, Kum, 1410 k.</p>\r\n\r\n<p>\r\n	[3] Tevzih&uuml;&rsquo;l-Mesail (Mahşi), c. 1, s. 174; Tebrizi, Cevad, İstiftaat-ı Cedid, c. 1, s. 45, Bi Ta, Kum.</p>\r\n\r\n<p>\r\n	[4] Fazıl Lenkerani, Muhammed, Camiu&rsquo;l-Mesail, c. 1, s. 52, İntişarat-ı Emir Kalem, Bi Ta, Kum.</p>\r\n','','&nbsp;Abdestin bir takım şartları vardır ve onlardan her birine riayet etmeme durumunda abdest ge&ccedil;ersizdir. Abdestin şartlarından birisi, bizzat insanın y&uuml;z&uuml;n&uuml; ve ellerini yıkması ve de baş ve ayaklarını mesh etmesidir. Eğer bir başkası insana abdest aldıracak olursa veya y&uuml;z ve ellere su ulaştırmada ve baş ve ayakları mesh etmede kendisine yardım ederse, abdest ge&ccedil;ersiz olur.[1] Bu şartta fakihlerin tabirlerinin farklı olduğu belirtilmelidir:\r\n\r\n\r\n	1. Bazıları abdest alan kimse tarafından abdest amellerinin direkt olarak yapılması tabirini kullanmış ve bir başkasının insana abdest aldırması durumunda ve &ouml;rfi olarak abdest amellerini abdest alan şahsa isnat etmezlerse, abdestin ge&ccedil;ersiz olacağını s&ouml;ylemiştir.[2]\r\n\r\n\r\n	2. Bazıları ş&ouml;yle demiştir: Abdestin &ouml;nc&uuml;llerinde yardımda bulunmak mekruhtur. Bundan dolayı, eğer bir şahıs insanın avucuna su d&ouml;kerse ve insan o suyla abdest alırsa, abdest gere&ccedil;siz olmaz.[3]\r\n\r\n\r\n	3. Bazıları da abdest alan şahsın niyetini muteber bilmiş ve bu meseleye verdikleri cevapta ş&ouml;yle demişlerdir:\r\n\r\n\r\n	Soru: Eğer bir şahıs ibrik veya benzeri bir şeyle abdest alması i&ccedil;in bir başkasının eline su d&ouml;kerse, onun abdesti doğru olur mu?\r\n\r\n\r\n	Cevap: Eğer suyu d&ouml;ken şahıs abdest alan şahsa abdest aldırma niyeti taşımıyorsa, abdest sakınca taşımaz.[4]\r\n\r\n\r\n	Belirtilen fetvaların b&uuml;t&uuml;n&uuml;nden şu netice alınabilir: Abdestte caiz olmayan şey, abdest fillerinin kendisine isnat edileceği şekilde bir başkasının yardımda bulunmasıdır. Ama hatta ele su d&ouml;kmek de d&acirc;hil olmak &uuml;zere &ouml;nc&uuml;llerde yardımda bulunurlarsa ve şahsın kendisi suyu y&uuml;z&uuml;ne d&ouml;kerse sakıncasızdır. Bu sorunun ayrıntılı cevabı yoktur.\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Humeyni, Seyid Ruhullah Musevi, Tevzih&uuml;&rsquo;l-Mesail (Mahşi), c. 1, s. 174, Defter-i İntişaratr-ı İslam&icirc;, Kum, 1424 k.\r\n\r\n\r\n	[2] Hoyi, Seyid Ebu&rsquo;l-Kasım, Minhac&uuml;&rsquo;s-Salihin, c. 1, s. 38, Neşr-i Medinet&uuml;&rsquo;l-İlim, Kum, 1410 k.\r\n\r\n\r\n	[3] Tevzih&uuml;&rsquo;l-Mesail (Mahşi), c. 1, s. 174; Tebrizi, Cevad, İstiftaat-ı Cedid, c. 1, s. 45, Bi Ta, Kum.\r\n\r\n\r\n	[4] Fazıl Lenkerani, Muhammed, Camiu&rsquo;l-Mesail, c. 1, s. 52, İntişarat-ı Emir Kalem, Bi Ta, Kum.',''),(386,'tr394','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Allah hem g&ouml;klerde ve hem de yerdedir, arşa da yerleşmiştir ve ayrıca kalbimizde de yer edinmiştir. Diğer bir tabirle; Allah&rsquo;ın bir zaman veya mek&acirc;na ihtiyacı olmamasına rağmen her yerde ve her zamanda Onun varlığı hissedilebilir. Aynı zamanda bu s&ouml;ylenenlerin hi&ccedil;biri boş ve manasız değil aksine biraz dikkatle bir&ccedil;ok konuda doğru şekilde idrak, m&uuml;mk&uuml;nd&uuml;r ve sadece sınırlı bazı konularda &uuml;st d&uuml;zey bir d&uuml;ş&uuml;nce ve tefekk&uuml;r gerekmektedir. Buna da sadece Allah&rsquo;ın &ouml;zel kulları erişebilir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Elbette ger&ccedil;ek bir M&uuml;sl&uuml;man olup Allah&rsquo;ın yarattıkları ve nişaneleri vasıtasıyla k&acirc;mil bir yakin ile Onun varlığını derk edebiliriz. Bu bizler i&ccedil;in her zaman ge&ccedil;erlidir. Bunu, Onun v&uuml;cudunun nasıllığı ve keyfiyeti hakkında etraflıca d&uuml;ş&uuml;nmeden, hayret vadisine d&uuml;şmeden normal yaşantımızı a&ccedil;maza s&uuml;r&uuml;klemen yapabiliriz. &nbsp;Bu y&ouml;ntem, insanoğlunun bir&ccedil;ok bilim dalında kullandığı metot ve y&ouml;ntemdir.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;&ldquo;&hellip;G&ouml;klerin ve yerin m&uuml;lk&uuml; onundur. Diriltir ve &ouml;ld&uuml;r&uuml;r ve O, her şeye kadirdir. O, Evveldir, Ahirdir, Zahirdir, Batındır ve O, her şeyi bilendir. O, g&ouml;kleri ve yeri altı g&uuml;nde yaratan ve sonra h&acirc;kim olandır&hellip; Nerede olursanız olun mutlaka O, sizinledir.&rdquo;[1]</p>\r\n\r\n<p>\r\n	Yukarıdaki ayetlerin bir kısmının terc&uuml;mesinden sonra sorumuza cevap olarak ilk &ouml;nce bir rivayeti nakledip kısaca tahlil ettikten sonra sorumuzu yanıtlayacağız:</p>\r\n\r\n<p>\r\n	İmam Sadık&rsquo;ın (a.s) &ouml;ğrencilerinden olan Hişam b. Hakem, ş&ouml;yle nakleder: Ebu Şakir Diysani adında iki tanrılı inanca sahip bir şahıs bana hitaben ş&ouml;yle dedi: &ldquo;Sizin Kuran&rsquo;ınızda &ouml;yle bir ayet var ki ikiliğe inancımızı g&uuml;&ccedil;lendiriyor.&rdquo; Dedim ki: Hangi ayet? Dedi ki: &ldquo; G&ouml;kteki ilah da, yerdeki ilah da Odur.&rdquo;[2] Ayeti. Ben o anda, Ona bir cevap bulamadım. Hac d&ouml;neminde İmam Sadık&rsquo;ı (a.s) bu s&ouml;yleşiden haberdar ettim. İmam (a.s) ş&ouml;yle buyurdu: &ldquo;&hellip; Geri d&ouml;nd&uuml;ğ&uuml;nde Ona de ki senin K&uuml;fe&rsquo;de ki ismin nedir? Sana bir isim s&ouml;yleyecek. O zaman Ondan Basra&rsquo;da ki adını sor. Kesinlikle bir &ouml;nceki adını tekrarlayacaktır. O an Ona bir bak ve de ki &ldquo;Bizim Allah&rsquo;ımız da b&ouml;yledir! G&ouml;klerde de Allah&rsquo;tır. Yerde de Allah&rsquo;tır. Denizde de Allah&rsquo;tır, &ccedil;&ouml;lde de Allah&rsquo;tır. O her yerde ve her mek&acirc;nda Allah&rsquo;tır.&rdquo;[3]</p>\r\n\r\n<p>\r\n	Şimdi zikrettiğimiz rivayete dayanarak iki n&uuml;kteye dikkat etmenizi istiyoruz:</p>\r\n\r\n<p>\r\n	Birinci n&uuml;kte: Sorumuzun bir b&ouml;l&uuml;m&uuml;yle ilgili olan bir başka kutsi hadiste Allah ş&ouml;yle buyuruyor: &ldquo;Ben g&ouml;klere de yere de sığmam ancak m&uuml;min bir kulumun kalbinde yer edinirim.&rdquo;[4]</p>\r\n\r\n<p>\r\n	Bu hadisin doğruluğu varsayımıyla[5] sorumuz ş&ouml;yle olacaktır ki acaba siz bir dostunuza onun kalbinizde olduğunu veya kalbinizin onun i&ccedil;in &ccedil;arptığını s&ouml;ylerseniz bu sevgi y&uuml;kl&uuml; s&ouml;zlerin manası, onun fiziksel anlamda sizin kalbinizde yer edindiği veya sizin kalbinizin onun bedeninde olduğumudur? Kesinlikle b&ouml;yle değildir. Bu t&uuml;r s&ouml;ylemler sizin dostunuza karşı olan sevginizin nişanesidir. Bu bağlamda eğer Allah, ben m&uuml;min kulumun kalbinde yer edinirim gibi bir beyanda bulunmuşsa bunun anlamı Allah&rsquo;ın bir cisim olup bir kalbi mek&acirc;n etmesi değil, kulun Allah ile arasında samimi ve dost&ccedil;a bir irtibatın olduğudur.&nbsp; Şunu bilmeliyiz ki O, madde &acirc;leminin iki &ouml;zelliği olan zaman ve mek&acirc;nın yaratıcısıdır ve Onu bu t&uuml;r &ouml;zelliklerle (cisim vermek) vasıflandırmak doğru değildir.</p>\r\n\r\n<p>\r\n	İkinci n&uuml;kte: Bu doğrultuda arşın da, Allah&rsquo;ın orada oturduğu &ouml;zel bir mek&acirc;n olduğu d&uuml;ş&uuml;n&uuml;lmemelidir. Allah, kendisi ile arş arasındaki irtibat hakkında &ccedil;eşitli tabirler kullanmıştır.[6]</p>\r\n\r\n<p>\r\n	Bir defa kendisini &ldquo;Arşın rabbi&rdquo;[7] olarak, başka bir yerde &ldquo;Arşın Sahibi&rdquo;[8] olarak tanımlıyor ve bazen de arşta yer edindiğini beyan ediyor.[9]</p>\r\n\r\n<p>\r\n	T&uuml;m bu yerlerde &ldquo;Arş&rdquo;ın tek bir manada tutulmaması tabiidir. Allame Meclisi&rsquo;nin deyimiyle: &ldquo;Arş&rdquo; kelimesi hangi s&ouml;ylemde kullanıldığı g&ouml;z &ouml;n&uuml;ne alındığında her birinde kendine has bir mana taşır ve sadece ilahi ilim sahibi kimseler bunların dakik manasına ulaşabilirler.[10]</p>\r\n\r\n<p>\r\n	Bu esasa g&ouml;re ve Kuran-ı Kerim&rsquo;in Arap&ccedil;a nazil olmasından dolayı ki, bu dilde de diğer dillerde olduğu gibi her bir kelimenin ilk ve hakiki manasının yanında mecazi ve kinaye i&ccedil;eren manaları vardır, Kuran&rsquo;da bulunan ve sizin i&ccedil;in belirsizlik taşıyan &ldquo;Arşta yer edindi&rdquo; tabiri i&ccedil;in birka&ccedil; mana d&uuml;ş&uuml;n&uuml;lebilir:</p>\r\n\r\n<p>\r\n	Arap&ccedil;a s&ouml;zl&uuml;klerde &quot;استوی&quot; ibaresi i&ccedil;in birka&ccedil; mana zikredilmiştir. &Ouml;rneğin: Oturdu, y&ouml;neldi, y&uuml;kseldi ve kapladı ve&hellip;[11] Şu &ccedil;ok a&ccedil;ıktır: t&uuml;m bu manalar Allah&rsquo;ın bir yeri ve mek&acirc;nı olduğu ve bu mek&acirc;nın adının Arş olduğu konusunda delil teşkil etmez!</p>\r\n\r\n<p>\r\n	&quot;استوی&quot; kelimesinin bir manasının tefsiri olan şu şiire dikkat ediniz:</p>\r\n\r\n<p>\r\n	قد استوی بشر علی العراق&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; من غیر سیف و دم مهراق</p>\r\n\r\n<p>\r\n	Yani Beşer adında bir kişi, kılı&ccedil; kullanmadan ve kan d&ouml;kmeden Irak&rsquo;a musallat oldu!</p>\r\n\r\n<p>\r\n	Acaba bu şiirde &quot;استوی&quot; kelimesi, o savaş komutanının &ccedil;ok b&uuml;y&uuml;k bir c&uuml;ssesinin olduğuna ve bununla t&uuml;m Irak topraklarını kapladığına mı işarettir?</p>\r\n\r\n<p>\r\n	Arap edebiyatından anlayan hi&ccedil;bir kimse b&ouml;yle bir tefsiri kabul etmez. Bu nedenle ve edebi ve tefsir kuralları &ccedil;er&ccedil;evesinde, ayetlerde işaret edilen ve Allah&rsquo;ın bir mek&acirc;nda oturması anlamına gelen arşta yer edinme şeklindeki tefsir kabul edilemezdir.</p>\r\n\r\n<p>\r\n	Şimdi ise zihinde oluşan sorunuzun diğer kısmını ki Allah&rsquo;ı diğer maddi varlıklar gibi kabul edip Onun i&ccedil;in kalp ve arştan başka bir yer ve mek&acirc;n tayin etme yolunu se&ccedil;iyoruz. &Ouml;yleyse sorumuz şudur ki O, nerededir?</p>\r\n\r\n<p>\r\n	Sorunun sade ve kısaca cevabı, Allah&rsquo;ın madde cinsinden olmayışı ve bu nedenle de bir mek&acirc;na ihtiya&ccedil; duymamasıdır. Ayrıca tarih boyunca bu konunun dakik idrakinde belirsizliklerle karşılaşılmış, hatta Allah inancını taşıyan ve Ona ibadet edenler dahi Allah ile ilişkili konularda dakik bilgiye ulaşamadıklarından kendilerini kınamaktadırlar. Bu hususunda bazı noktalara değinmemiz gerekiyor:</p>\r\n\r\n<p>\r\n	Eğer Kuran ve rivayetleri incelemiş iseniz şu noktaya ulaşırsınız: bu kaynaklar, Allah&rsquo;ın nasıllığını ve keyfiyetini halka ispat etmeden &ouml;nce, Allah&rsquo;ı yarattıkları &uuml;zerinde tefekk&uuml;r ve d&uuml;ş&uuml;nmeye ve varlık d&uuml;zeninin nasıl idare edilişini cihan ehline tanıtma peşindedirler.[12]</p>\r\n\r\n<p>\r\n	Bir g&uuml;n Allah Resul&uuml; (s.a.a), tefekk&uuml;r halinde olan bir gurupla karşılaşır ve onlara sorar: &ldquo;Ne hakkında d&uuml;ş&uuml;n&uuml;yorsunuz?&rdquo; Onlar Allah&rsquo;ın yarattıkları hakkında d&uuml;ş&uuml;n&uuml;yoruz. Peygamber (s.a.a), onların bu hareketlerini destekleyerek Allah&rsquo;ı tanımak i&ccedil;in aynı yolu devem ettirmelerini ve Allah&rsquo;ın zatı hakkında ise tefekk&uuml;r ve d&uuml;ş&uuml;nceye kapılmamalarını tavsiye etti.[13]</p>\r\n\r\n<p>\r\n	İmam Hasan Askeri (a.s), kendisinden Allah&rsquo;ın nasıl bir varlık olduğunu soran yaranlarından birinin cevabında ilk olarak, Allah&rsquo;ın bu konunun incelenmesini onlardan istemediğini s&ouml;ylemiş ve daha sonra Allah ile ilgili kısa a&ccedil;ıklamalarda sunmuşlardır.[14]</p>\r\n\r\n<p>\r\n	Her hal&uuml;karda bu metot, bu meseleye &ouml;zel değildir bazı beşeri ilimleri de kapsamaktadır: Bizim milyarlarca galaksinin olduğuna ve her birinin milyonlarca yıldız barındırdığına yakinimiz var ve onda hi&ccedil;bir ş&uuml;phe de yok. Ama g&ouml;k bilimleri hakkında genel bir bilgi sahibi olmadan ve hatta olsa dahi zihnimiz her birinin nasıl yaratıldığına odaklansa da hayretlerle dolu bir d&uuml;nyayla karşılaşırız ki ondan &ouml;teye de ge&ccedil;emeyiz. H&acirc;lbuki bunların tamamı Allah&rsquo;ın yarattıklarıdır ve hi&ccedil; kimse Onun v&uuml;cudu hakkında k&acirc;mil bir ilme ulaşamaz.[15]</p>\r\n\r\n<p>\r\n	Ama bununla birlikte şunu da unutmamalıyız: t&uuml;m bu s&ouml;ylenenlerin anlamı Allah hakkında hi&ccedil;bir fikir, d&uuml;ş&uuml;ncenin ve araştırmanın olmaması ve men edilmesi değildir.</p>\r\n\r\n<p>\r\n	Aksine manevi ve ilahi ilimle donanmış kimseler belirlenmiş şartlar d&acirc;hilinde bu yola adım atabilirler. Aşağıdaki rivayete dikkat ediniz:</p>\r\n\r\n<p>\r\n	İmam Seccat (a.s)&rsquo;dan, Allah&rsquo;ı tanıma hakkında soru soruldu. İmam (a.s) ş&ouml;yle buyuruyor: &ldquo;Allah biliyordu. Ahir Uz-zaman da, derin d&uuml;ş&uuml;nceli insanların olacağını ve Tevhit suresinin ve Allah&rsquo;ın bazı hususiyetlerine işaret edilen Hadid suresinin bazı ayetlerini g&uuml;zel bir şekilde tefsir edeceklerini.&rdquo;[16] Başka bir tabirle, eğer onlar olmasaydı bu ayetler nazil olmazdı ve Peygamber (s.a.a) ve İmamlar (a.s) d&ouml;nemi M&uuml;sl&uuml;manları bu ayetlerin ger&ccedil;ek manasına ulaşamamışlardır.</p>\r\n\r\n<p>\r\n	Bu esasa g&ouml;re, Allah&rsquo;ın zatı ve v&uuml;cudunun nasıllığı hususunda dakik d&uuml;ş&uuml;nce ve dakik incelemeleri her ne kadar men etmesek de b&ouml;yle bir dikkat ve incelemenin genel anlamda ilahi dinlere mensup insanlardan istenmediğini ve hatta onların kudreti d&acirc;hilinde olmadığını sadece has insanların bu yolda ilerleyebileceklerini de s&ouml;ylememiz gerekir. Bu t&uuml;r &ouml;zel insanlar &ouml;nceleri &ccedil;ok zor ve meşakkatli yolları aşarak ve g&uuml;&ccedil;l&uuml; bir manevi irtibatla Allah&rsquo;a ulaşırlar. Aksi taktirde diğer insanların bu yola girmeleri daha &ccedil;ok hayret ve sapıklıktan başka bir şey olmayacak ve onlara bir faydası da olmayacaktır.</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Hadid suresi, 1-6</p>\r\n\r\n<p>\r\n	[2] Zuhruf suresi, 84</p>\r\n\r\n<p>\r\n	[3] Kuleyni, Muhammed b. Yakup, K&acirc;fi, C.1, S. 128, H.10, Dar&rsquo;ul-Kutubil-İslamiye, Tahran, 1986</p>\r\n\r\n<p>\r\n	[4] Meclisi, Muhammed Bakır, Bihar&rsquo;ul-Envar, C.55, S.39, Muessesei El-Vefa, Beyrut, 1404 h.k.</p>\r\n\r\n<p>\r\n	[5] &Ccedil;&uuml;nk&uuml; bu rivayet istinat edilebilecek muteber rivayetlerden değildir.</p>\r\n\r\n<p>\r\n	[6] Arş ve Kursi kavramları hakkında 254 ve 60 nolu cevaplara m&uuml;racaat edebilirsiniz.</p>\r\n\r\n<p>\r\n	[7] T&ouml;vbe: 129, Enbiya: 22, M&uuml;minun: 86 ve 116, Neml: 26, Zuhruf: 82,&nbsp; &quot;رب العرش عما یصفون</p>\r\n\r\n<p>\r\n	[8] Gafir: 15, Buruc: 15, İsra: 42, Tekvin: 20</p>\r\n\r\n<p>\r\n	[9] Araf: 54, Yunus: 3, Ra&rsquo;d: 2, Taha: 5, Furkan: 59, Secde: 4, Hadid:4</p>\r\n\r\n<p>\r\n	[10] Bihar&rsquo;ul-Envar, C.55, S.31</p>\r\n\r\n<p>\r\n	[11] İbni Menzur, Lisanul-Arap, C.14, S.414</p>\r\n\r\n<p>\r\n	[12] &Acirc;li İmran, 191; Yunus: 24, Ra&rsquo;d:3, Nahl: 11 ve 69, Rum: 21, Z&uuml;mer: 42, M&uuml;lk: 3-4 ve onlarca başka ayet</p>\r\n\r\n<p>\r\n	[13] Veram b. Ebu Ferraş, Mecmua&rsquo;yı Veram, C.1, S.250, İntişarat-i Mektebetul-Fakih, Kum, Biyta</p>\r\n\r\n<p>\r\n	[14] Bihar&rsquo;ul-Envar, C.3, S.260, H.10</p>\r\n\r\n<p>\r\n	[15] K&acirc;fi, C.1, S.103, H.12</p>\r\n\r\n<p>\r\n	[16] K&acirc;fi, S.91, H.3</p>\r\n','Allah hem g&ouml;klerde ve hem de yerdedir, arşa da yerleşmiştir ve ayrıca kalbimizde de yer edinmiştir. Diğer bir tabirle; Allah&rsquo;ın bir zaman veya mek&acirc;na ihtiyacı olmamasına rağmen her yerde ve her zamanda Onun varlığı hissedilebilir. Aynı zamanda bu s&ouml;ylenenlerin hi&ccedil;biri boş ve manasız değil aksine biraz dikkatle bir&ccedil;ok konuda doğru şekilde idrak, m&uuml;mk&uuml;nd&uuml;r ve sadece sınırlı bazı konularda &uuml;st d&uuml;zey bir d&uuml;ş&uuml;nce ve tefekk&uuml;r gerekmektedir. Buna da sadece Allah&rsquo;ın &ouml;zel kulları erişebilir.\r\n\r\n	\r\n		Elbette ger&ccedil;ek bir M&uuml;sl&uuml;man olup Allah&rsquo;ın yarattıkları ve nişaneleri vasıtasıyla k&acirc;mil bir yakin ile Onun varlığını derk edebiliriz. Bu bizler i&ccedil;in her zaman ge&ccedil;erlidir. Bunu, Onun v&uuml;cudunun nasıllığı ve keyfiyeti hakkında etraflıca d&uuml;ş&uuml;nmeden, hayret vadisine d&uuml;şmeden normal yaşantımızı a&ccedil;maza s&uuml;r&uuml;klemen yapabiliriz. &nbsp;Bu y&ouml;ntem, insanoğlunun bir&ccedil;ok bilim dalında kullandığı metot ve y&ouml;ntemdir.','&nbsp;&ldquo;&hellip;G&ouml;klerin ve yerin m&uuml;lk&uuml; onundur. Diriltir ve &ouml;ld&uuml;r&uuml;r ve O, her şeye kadirdir. O, Evveldir, Ahirdir, Zahirdir, Batındır ve O, her şeyi bilendir. O, g&ouml;kleri ve yeri altı g&uuml;nde yaratan ve sonra h&acirc;kim olandır&hellip; Nerede olursanız olun mutlaka O, sizinledir.&rdquo;[1]\r\n\r\n\r\n	Yukarıdaki ayetlerin bir kısmının terc&uuml;mesinden sonra sorumuza cevap olarak ilk &ouml;nce bir rivayeti nakledip kısaca tahlil ettikten sonra sorumuzu yanıtlayacağız:\r\n\r\n\r\n	İmam Sadık&rsquo;ın (a.s) &ouml;ğrencilerinden olan Hişam b. Hakem, ş&ouml;yle nakleder: Ebu Şakir Diysani adında iki tanrılı inanca sahip bir şahıs bana hitaben ş&ouml;yle dedi: &ldquo;Sizin Kuran&rsquo;ınızda &ouml;yle bir ayet var ki ikiliğe inancımızı g&uuml;&ccedil;lendiriyor.&rdquo; Dedim ki: Hangi ayet? Dedi ki: &ldquo; G&ouml;kteki ilah da, yerdeki ilah da Odur.&rdquo;[2] Ayeti. Ben o anda, Ona bir cevap bulamadım. Hac d&ouml;neminde İmam Sadık&rsquo;ı (a.s) bu s&ouml;yleşiden haberdar ettim. İmam (a.s) ş&ouml;yle buyurdu: &ldquo;&hellip; Geri d&ouml;nd&uuml;ğ&uuml;nde Ona de ki senin K&uuml;fe&rsquo;de ki ismin nedir? Sana bir isim s&ouml;yleyecek. O zaman Ondan Basra&rsquo;da ki adını sor. Kesinlikle bir &ouml;nceki adını tekrarlayacaktır. O an Ona bir bak ve de ki &ldquo;Bizim Allah&rsquo;ımız da b&ouml;yledir! G&ouml;klerde de Allah&rsquo;tır. Yerde de Allah&rsquo;tır. Denizde de Allah&rsquo;tır, &ccedil;&ouml;lde de Allah&rsquo;tır. O her yerde ve her mek&acirc;nda Allah&rsquo;tır.&rdquo;[3]\r\n\r\n\r\n	Şimdi zikrettiğimiz rivayete dayanarak iki n&uuml;kteye dikkat etmenizi istiyoruz:\r\n\r\n\r\n	Birinci n&uuml;kte: Sorumuzun bir b&ouml;l&uuml;m&uuml;yle ilgili olan bir başka kutsi hadiste Allah ş&ouml;yle buyuruyor: &ldquo;Ben g&ouml;klere de yere de sığmam ancak m&uuml;min bir kulumun kalbinde yer edinirim.&rdquo;[4]\r\n\r\n\r\n	Bu hadisin doğruluğu varsayımıyla[5] sorumuz ş&ouml;yle olacaktır ki acaba siz bir dostunuza onun kalbinizde olduğunu veya kalbinizin onun i&ccedil;in &ccedil;arptığını s&ouml;ylerseniz bu sevgi y&uuml;kl&uuml; s&ouml;zlerin manası, onun fiziksel anlamda sizin kalbinizde yer edindiği veya sizin kalbinizin onun bedeninde olduğumudur? Kesinlikle b&ouml;yle değildir. Bu t&uuml;r s&ouml;ylemler sizin dostunuza karşı olan sevginizin nişanesidir. Bu bağlamda eğer Allah, ben m&uuml;min kulumun kalbinde yer edinirim gibi bir beyanda bulunmuşsa bunun anlamı Allah&rsquo;ın bir cisim olup bir kalbi mek&acirc;n etmesi değil, kulun Allah ile arasında samimi ve dost&ccedil;a bir irtibatın olduğudur.&nbsp; Şunu bilmeliyiz ki O, madde &acirc;leminin iki &ouml;zelliği olan zaman ve mek&acirc;nın yaratıcısıdır ve Onu bu t&uuml;r &ouml;zelliklerle (cisim vermek) vasıflandırmak doğru değildir.\r\n\r\n\r\n	İkinci n&uuml;kte: Bu doğrultuda arşın da, Allah&rsquo;ın orada oturduğu &ouml;zel bir mek&acirc;n olduğu d&uuml;ş&uuml;n&uuml;lmemelidir. Allah, kendisi ile arş arasındaki irtibat hakkında &ccedil;eşitli tabirler kullanmıştır.[6]\r\n\r\n\r\n	Bir defa kendisini &ldquo;Arşın rabbi&rdquo;[7] olarak, başka bir yerde &ldquo;Arşın Sahibi&rdquo;[8] olarak tanımlıyor ve bazen de arşta yer edindiğini beyan ediyor.[9]\r\n\r\n\r\n	T&uuml;m bu yerlerde &ldquo;Arş&rdquo;ın tek bir manada tutulmaması tabiidir. Allame Meclisi&rsquo;nin deyimiyle: &ldquo;Arş&rdquo; kelimesi hangi s&ouml;ylemde kullanıldığı g&ouml;z &ouml;n&uuml;ne alındığında her birinde kendine has bir mana taşır ve sadece ilahi ilim sahibi kimseler bunların dakik manasına ulaşabilirler.[10]\r\n\r\n\r\n	Bu esasa g&ouml;re ve Kuran-ı Kerim&rsquo;in Arap&ccedil;a nazil olmasından dolayı ki, bu dilde de diğer dillerde olduğu gibi her bir kelimenin ilk ve hakiki manasının yanında mecazi ve kinaye i&ccedil;eren manaları vardır, Kuran&rsquo;da bulunan ve sizin i&ccedil;in belirsizlik taşıyan &ldquo;Arşta yer edindi&rdquo; tabiri i&ccedil;in birka&ccedil; mana d&uuml;ş&uuml;n&uuml;lebilir:\r\n\r\n\r\n	Arap&ccedil;a s&ouml;zl&uuml;klerde &quot;استوی&quot; ibaresi i&ccedil;in birka&ccedil; mana zikredilmiştir. &Ouml;rneğin: Oturdu, y&ouml;neldi, y&uuml;kseldi ve kapladı ve&hellip;[11] Şu &ccedil;ok a&ccedil;ıktır: t&uuml;m bu manalar Allah&rsquo;ın bir yeri ve mek&acirc;nı olduğu ve bu mek&acirc;nın adının Arş olduğu konusunda delil teşkil etmez!\r\n\r\n\r\n	&quot;استوی&quot; kelimesinin bir manasının tefsiri olan şu şiire dikkat ediniz:\r\n\r\n\r\n	قد استوی بشر علی العراق&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; من غیر سیف و دم مهراق\r\n\r\n\r\n	Yani Beşer adında bir kişi, kılı&ccedil; kullanmadan ve kan d&ouml;kmeden Irak&rsquo;a musallat oldu!\r\n\r\n\r\n	Acaba bu şiirde &quot;استوی&quot; kelimesi, o savaş komutanının &ccedil;ok b&uuml;y&uuml;k bir c&uuml;ssesinin olduğuna ve bununla t&uuml;m Irak topraklarını kapladığına mı işarettir?\r\n\r\n\r\n	Arap edebiyatından anlayan hi&ccedil;bir kimse b&ouml;yle bir tefsiri kabul etmez. Bu nedenle ve edebi ve tefsir kuralları &ccedil;er&ccedil;evesinde, ayetlerde işaret edilen ve Allah&rsquo;ın bir mek&acirc;nda oturması anlamına gelen arşta yer edinme şeklindeki tefsir kabul edilemezdir.\r\n\r\n\r\n	Şimdi ise zihinde oluşan sorunuzun diğer kısmını ki Allah&rsquo;ı diğer maddi varlıklar gibi kabul edip Onun i&ccedil;in kalp ve arştan başka bir yer ve mek&acirc;n tayin etme yolunu se&ccedil;iyoruz. &Ouml;yleyse sorumuz şudur ki O, nerededir?\r\n\r\n\r\n	Sorunun sade ve kısaca cevabı, Allah&rsquo;ın madde cinsinden olmayışı ve bu nedenle de bir mek&acirc;na ihtiya&ccedil; duymamasıdır. Ayrıca tarih boyunca bu konunun dakik idrakinde belirsizliklerle karşılaşılmış, hatta Allah inancını taşıyan ve Ona ibadet edenler dahi Allah ile ilişkili konularda dakik bilgiye ulaşamadıklarından kendilerini kınamaktadırlar. Bu hususunda bazı noktalara değinmemiz gerekiyor:\r\n\r\n\r\n	Eğer Kuran ve rivayetleri incelemiş iseniz şu noktaya ulaşırsınız: bu kaynaklar, Allah&rsquo;ın nasıllığını ve keyfiyetini halka ispat etmeden &ouml;nce, Allah&rsquo;ı yarattıkları &uuml;zerinde tefekk&uuml;r ve d&uuml;ş&uuml;nmeye ve varlık d&uuml;zeninin nasıl idare edilişini cihan ehline tanıtma peşindedirler.[12]\r\n\r\n\r\n	Bir g&uuml;n Allah Resul&uuml; (s.a.a), tefekk&uuml;r halinde olan bir gurupla karşılaşır ve onlara sorar: &ldquo;Ne hakkında d&uuml;ş&uuml;n&uuml;yorsunuz?&rdquo; Onlar Allah&rsquo;ın yarattıkları hakkında d&uuml;ş&uuml;n&uuml;yoruz. Peygamber (s.a.a), onların bu hareketlerini destekleyerek Allah&rsquo;ı tanımak i&ccedil;in aynı yolu devem ettirmelerini ve Allah&rsquo;ın zatı hakkında ise tefekk&uuml;r ve d&uuml;ş&uuml;nceye kapılmamalarını tavsiye etti.[13]\r\n\r\n\r\n	İmam Hasan Askeri (a.s), kendisinden Allah&rsquo;ın nasıl bir varlık olduğunu soran yaranlarından birinin cevabında ilk olarak, Allah&rsquo;ın bu konunun incelenmesini onlardan istemediğini s&ouml;ylemiş ve daha sonra Allah ile ilgili kısa a&ccedil;ıklamalarda sunmuşlardır.[14]\r\n\r\n\r\n	Her hal&uuml;karda bu metot, bu meseleye &ouml;zel değildir bazı beşeri ilimleri de kapsamaktadır: Bizim milyarlarca galaksinin olduğuna ve her birinin milyonlarca yıldız barındırdığına yakinimiz var ve onda hi&ccedil;bir ş&uuml;phe de yok. Ama g&ouml;k bilimleri hakkında genel bir bilgi sahibi olmadan ve hatta olsa dahi zihnimiz her birinin nasıl yaratıldığına odaklansa da hayretlerle dolu bir d&uuml;nyayla karşılaşırız ki ondan &ouml;teye de ge&ccedil;emeyiz. H&acirc;lbuki bunların tamamı Allah&rsquo;ın yarattıklarıdır ve hi&ccedil; kimse Onun v&uuml;cudu hakkında k&acirc;mil bir ilme ulaşamaz.[15]\r\n\r\n\r\n	Ama bununla birlikte şunu da unutmamalıyız: t&uuml;m bu s&ouml;ylenenlerin anlamı Allah hakkında hi&ccedil;bir fikir, d&uuml;ş&uuml;ncenin ve araştırmanın olmaması ve men edilmesi değildir.\r\n\r\n\r\n	Aksine manevi ve ilahi ilimle donanmış kimseler belirlenmiş şartlar d&acirc;hilinde bu yola adım atabilirler. Aşağıdaki rivayete dikkat ediniz:\r\n\r\n\r\n	İmam Seccat (a.s)&rsquo;dan, Allah&rsquo;ı tanıma hakkında soru soruldu. İmam (a.s) ş&ouml;yle buyuruyor: &ldquo;Allah biliyordu. Ahir Uz-zaman da, derin d&uuml;ş&uuml;nceli insanların olacağını ve Tevhit suresinin ve Allah&rsquo;ın bazı hususiyetlerine işaret edilen Hadid suresinin bazı ayetlerini g&uuml;zel bir şekilde tefsir edeceklerini.&rdquo;[16] Başka bir tabirle, eğer onlar olmasaydı bu ayetler nazil olmazdı ve Peygamber (s.a.a) ve İmamlar (a.s) d&ouml;nemi M&uuml;sl&uuml;manları bu ayetlerin ger&ccedil;ek manasına ulaşamamışlardır.\r\n\r\n\r\n	Bu esasa g&ouml;re, Allah&rsquo;ın zatı ve v&uuml;cudunun nasıllığı hususunda dakik d&uuml;ş&uuml;nce ve dakik incelemeleri her ne kadar men etmesek de b&ouml;yle bir dikkat ve incelemenin genel anlamda ilahi dinlere mensup insanlardan istenmediğini ve hatta onların kudreti d&acirc;hilinde olmadığını sadece has insanların bu yolda ilerleyebileceklerini de s&ouml;ylememiz gerekir. Bu t&uuml;r &ouml;zel insanlar &ouml;nceleri &ccedil;ok zor ve meşakkatli yolları aşarak ve g&uuml;&ccedil;l&uuml; bir manevi irtibatla Allah&rsquo;a ulaşırlar. Aksi taktirde diğer insanların bu yola girmeleri daha &ccedil;ok hayret ve sapıklıktan başka bir şey olmayacak ve onlara bir faydası da olmayacaktır.\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Hadid suresi, 1-6\r\n\r\n\r\n	[2] Zuhruf suresi, 84\r\n\r\n\r\n	[3] Kuleyni, Muhammed b. Yakup, K&acirc;fi, C.1, S. 128, H.10, Dar&rsquo;ul-Kutubil-İslamiye, Tahran, 1986\r\n\r\n\r\n	[4] Meclisi, Muhammed Bakır, Bihar&rsquo;ul-Envar, C.55, S.39, Muessesei El-Vefa, Beyrut, 1404 h.k.\r\n\r\n\r\n	[5] &Ccedil;&uuml;nk&uuml; bu rivayet istinat edilebilecek muteber rivayetlerden değildir.\r\n\r\n\r\n	[6] Arş ve Kursi kavramları hakkında 254 ve 60 nolu cevaplara m&uuml;racaat edebilirsiniz.\r\n\r\n\r\n	[7] T&ouml;vbe: 129, Enbiya: 22, M&uuml;minun: 86 ve 116, Neml: 26, Zuhruf: 82,&nbsp; &quot;رب العرش عما یصفون\r\n\r\n\r\n	[8] Gafir: 15, Buruc: 15, İsra: 42, Tekvin: 20\r\n\r\n\r\n	[9] Araf: 54, Yunus: 3, Ra&rsquo;d: 2, Taha: 5, Furkan: 59, Secde: 4, Hadid:4\r\n\r\n\r\n	[10] Bihar&rsquo;ul-Envar, C.55, S.31\r\n\r\n\r\n	[11] İbni Menzur, Lisanul-Arap, C.14, S.414\r\n\r\n\r\n	[12] &Acirc;li İmran, 191; Yunus: 24, Ra&rsquo;d:3, Nahl: 11 ve 69, Rum: 21, Z&uuml;mer: 42, M&uuml;lk: 3-4 ve onlarca başka ayet\r\n\r\n\r\n	[13] Veram b. Ebu Ferraş, Mecmua&rsquo;yı Veram, C.1, S.250, İntişarat-i Mektebetul-Fakih, Kum, Biyta\r\n\r\n\r\n	[14] Bihar&rsquo;ul-Envar, C.3, S.260, H.10\r\n\r\n\r\n	[15] K&acirc;fi, C.1, S.103, H.12\r\n\r\n\r\n	[16] K&acirc;fi, S.91, H.3'),(387,'tr393','<p>\r\n	&nbsp;Ortaklık İslam hukukunda(fıkhında) iki anlamda kullanılmaktadır:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; İki veya daha fazla şahıs kıymeti olan bir şey &uuml;zerinde bu mal veya alacak vb. şeyler olabilir şerik olarak ortak olması. Bu durumda hi&ccedil;bir ortak diğer ortakların izni olmadan mal &uuml;zerinde hi&ccedil;bir tasarrufta bulunamazlar.[1]<br />\r\n	&nbsp;&nbsp;&nbsp; Ortaklık anlaşma &uuml;zerdir. Yani iki veya daha fazla şahıs anlaşma usul&uuml; bir mal &uuml;zerinde ortaklık etmekte muamelede kullanmaktadır. Bu t&uuml;r ortaklıklara şirketleşme veya ticari ortaklık denilmektedir. Ortaklar şerik oldukları mal &uuml;zerinde kendi hissesi hakkında her t&uuml;rl&uuml; ticari alım satım hakkına sahiptir. B&uuml;t&uuml;n ortaklar bu mal &uuml;zerinde kar ve zarar noktasında ortaktırlar. Bu t&uuml;r ortaklıklar ve benzeri diğer İslami ortaklıklar kabul ve onay gerektirir. İmam Humeyni (r.a) ş&ouml;yle d&uuml;ş&uuml;n&uuml;yor: &ldquo;Kabul ve onay olmaksızın ortaklığın ger&ccedil;ekleşmesi uzak bir ihtimal değildir.&rdquo;[2]</p>\r\n\r\n<p>\r\n	&nbsp;--------</p>\r\n\r\n<p>\r\n	[1] Tehrir&rsquo;ul-vesile, c:1, s: 623, m:2 &nbsp;</p>\r\n\r\n<p>\r\n	[2] Tehrir&rsquo;ul-vesile, c:1, s: 623, m:3</p>\r\n','','&nbsp;Ortaklık İslam hukukunda(fıkhında) iki anlamda kullanılmaktadır:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; İki veya daha fazla şahıs kıymeti olan bir şey &uuml;zerinde bu mal veya alacak vb. şeyler olabilir şerik olarak ortak olması. Bu durumda hi&ccedil;bir ortak diğer ortakların izni olmadan mal &uuml;zerinde hi&ccedil;bir tasarrufta bulunamazlar.[1]\r\n	&nbsp;&nbsp;&nbsp; Ortaklık anlaşma &uuml;zerdir. Yani iki veya daha fazla şahıs anlaşma usul&uuml; bir mal &uuml;zerinde ortaklık etmekte muamelede kullanmaktadır. Bu t&uuml;r ortaklıklara şirketleşme veya ticari ortaklık denilmektedir. Ortaklar şerik oldukları mal &uuml;zerinde kendi hissesi hakkında her t&uuml;rl&uuml; ticari alım satım hakkına sahiptir. B&uuml;t&uuml;n ortaklar bu mal &uuml;zerinde kar ve zarar noktasında ortaktırlar. Bu t&uuml;r ortaklıklar ve benzeri diğer İslami ortaklıklar kabul ve onay gerektirir. İmam Humeyni (r.a) ş&ouml;yle d&uuml;ş&uuml;n&uuml;yor: &ldquo;Kabul ve onay olmaksızın ortaklığın ger&ccedil;ekleşmesi uzak bir ihtimal değildir.&rdquo;[2]\r\n\r\n\r\n	&nbsp;--------\r\n\r\n\r\n	[1] Tehrir&rsquo;ul-vesile, c:1, s: 623, m:2 &nbsp;\r\n\r\n\r\n	[2] Tehrir&rsquo;ul-vesile, c:1, s: 623, m:3',''),(388,'tr392','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		T&ouml;vbe suresinin besmele ile başlamaması hakkında m&uuml;fessirler bazı nedenler saymışlardır:</p>\r\n\r\n	<ol dir=\"ltr\">\r\n		<li style=\"text-align: justify;\" value=\"NaN\">\r\n			Bu sure ve Enfal suresi, her ikisi bir sure olarak hesap edilir. Zira Enfal suresi, verilen s&ouml;zler hakkında ve T&ouml;vbe suresi ise bu s&ouml;zlerin yerine getirilmemesi hakkındadır.</li>\r\n		<li style=\"text-align: justify;\" value=\"NaN\">\r\n			&ldquo;Besmele&rdquo; &nbsp;emniyet, sevgi ve rahmet i&ccedil;indir. Ama Beraat suresi emniyetin ortadan kaldırılması ile ilgilidir. Bu y&uuml;zden bu surenin başlangıcında besmele nazil olmamıştır.</li>\r\n	</ol>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Kuran&rsquo;ın, İslam&rsquo;ın esası ve İslam Peygamberi&rsquo;nin n&uuml;b&uuml;vvetinin şahitliği i&ccedil;in ilahi bir mucize olmasından dolayı ve ayrıca &ccedil;ok &ouml;nemli olduğundan M&uuml;sl&uuml;manlar arasında Kuran&rsquo;ın nakli hususunda bir&ccedil;ok sebep oluşturmuştur. Gerekliliği &ccedil;ok olan her şeyin tabiidir ki nakli m&uuml;tevatir olsun. İbn. Mesut&rsquo;tan naklolunan ise &ldquo;Haber&rsquo;i Vahid&rdquo; olup Şii ve Ehli S&uuml;nnet&rsquo;e mensup &acirc;limlerin &ccedil;oğunluğunun g&ouml;r&uuml;ş&uuml;ne g&ouml;re bu nakle istinat edilemez. Ayrıca, akli y&ouml;nden, Kuran ve rivayetler y&ouml;n&uuml;nden Kuran&rsquo;ın bir kısmının eksilmesi doğru değildir.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Biz, Suyuti&rsquo;nin El-İtkan kitabında&nbsp; &ldquo;Besmele&rdquo;nin ve T&ouml;vbe suresinin bazı ayetlerinin silinmesi hususunu g&ouml;rmedik ama bu anlama yakın başka bir rivayeti Ehli S&uuml;nnet kitaplarında mevcuttur. Onun cevabında da şunları s&ouml;ylememiz gerekir:</p>\r\n\r\n<p>\r\n	Bu soru iki b&ouml;l&uuml;mden oluşmaktadır.</p>\r\n\r\n<p>\r\n	Birinci b&ouml;l&uuml;m: Neden bu surede &ldquo;Besmele&rdquo; yoktur? Bu b&ouml;l&uuml;me iki ayrı cevap verilmiştir:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Bu surenin, d&uuml;şmanların verilen s&ouml;zleri yerine getirmemelerinden dolayı onlara karşı beraatın a&ccedil;ıklanması ve onlara karşı savaşın ilanı a&ccedil;ısından sert bir &uuml;sluba sahip olması ve Allah&rsquo;ın bu guruba gazabının g&ouml;stergesi olarak, barış, dostluk, sevgi ve Allah&rsquo;ın rahmaniyet ve rahimiyet sıfatının nişanesi olan &ldquo;Besmele&rdquo; ile uygun değildir.[1] Bu y&uuml;zden de &ldquo;Besmele&rdquo; ile başlamamıştır. İmam Ali (a.s), bu konuda ş&ouml;yle buyuruyor: &ldquo;Besmele&rdquo;nin gelmemesinin nedeni şudur: Bismillah aman, emniyet ve rahmet i&ccedil;indir. Ama T&ouml;vbe suresi emniyetin kaldırıldığına y&ouml;nelik olarak nazil olmuştur.[2]<br />\r\n	&nbsp;&nbsp;&nbsp; Bu sure hakikatte Enfal suresinin devamıdır. Zira Enfal suresi s&ouml;z ve ahitler konusunda ayetler i&ccedil;erir ve bu surede ise ahitlerini bozanlara verilen s&ouml;zlerin kaldırılması hakkındadır.[3] İmam Sadık (a.s) bir rivayette ş&ouml;yle buyuruyor: &ldquo;Enfal ve T&ouml;vbe birdirler.&rdquo;[4]</p>\r\n\r\n<p>\r\n	Ama sorunun ikinci kısmı olan T&ouml;vbe suresine ait bazı ayetlerin silinmesi hakkında şunları s&ouml;ylememiz gerekir: Eğer b&ouml;yle bir şey doğruysa Kuran&rsquo;ın tahrifi anlamına gelir (eksilmesi bakımından). H&acirc;lbuki M&uuml;sl&uuml;manlar arasında meşhur olan Kuran&rsquo;da hi&ccedil;bir tahrifin suret bulmadığıdır. Şu anda bizim elimizde olan Kuran, İslam Peygamberi&rsquo;ne (s.a.a) nazil olan kutsal kitaptır. Uzmanlar tahrifin reddi hususunda bir&ccedil;ok deliller sunmuştur ki onlardan bazıları şunlardır:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Birinci delil akıldır. Aşağıda sunacağımız mukaddimelerle Kuran&rsquo;ın tahriften salim kaldığı ispat edilecektir.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Hekim olan Allah, Kuran&rsquo;ı beşeriyetin hidayeti i&ccedil;in g&ouml;ndermiştir.<br />\r\n	&nbsp;&nbsp;&nbsp; Bu kitap son semavi kitap olup, Onu getiren de son Resul&rsquo;d&uuml;r (s.a.a).<br />\r\n	&nbsp;&nbsp;&nbsp; Eğer bu kitap tahrif olmuşsa başka bir semavi kitap veya başka bir peygamber halka doğru yolu g&ouml;steremeyecektir. Bu surette insanlar hi&ccedil;bir su&ccedil;ları olmadan yollarını kaybedecektir.<br />\r\n	&nbsp;&nbsp;&nbsp; Bu sapma, &acirc;lemin yaratıcısının derg&acirc;hına uymamakla birlikte beşeriyetin hidayeti doğrultusunda ilahi hikmete muhalefet etmektedir.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp;&nbsp; &Ouml;yleyse Kuran, her t&uuml;rl&uuml; tahrif ve değişiklikten uzaktır.[5]</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; İkinci delil Kuran&rsquo;ın kendisidir ki bazı ayetlerde tahriften yoksun olduğunu beyan ederek ş&ouml;yle buyuruyor: &ldquo;Biz Kuran&rsquo;ı indirdik ve ş&uuml;phesiz biz Onu koruyacağız!&rdquo;[6] Bu ayeti şerife, Kuran&rsquo;ın tahriften uzak olduğunu ve ebediyete kadar da uzak olacağını a&ccedil;ık&ccedil;a g&ouml;steriyor. Ayrıca zalim ve b&uuml;y&uuml;kl&uuml;k taslayanların Ona el uzatamayacaklarını, Onu ne azaltıp ne de &ccedil;oğaltamayacaklarını belirtmiştir.[7]</p>\r\n\r\n<p>\r\n	Akla ş&ouml;yle bir sorunun gelmesi de m&uuml;mk&uuml;nd&uuml;r. Bu ayetlerin kendisinin tahrif olmadığını nerden bileceğiz? Cevabı ş&ouml;yledir: Eğer bu ayet tahrif olmuş olsa, artma y&ouml;n&uuml;nde bir tahrif olacaktır ki hi&ccedil;bir İslam bilimcisi bunu kabul etmemiştir. Hatta tahrife inananlar dahi bu ayetleri, tahrif olan ayetler z&uuml;mresinde hesap etmemişlerdir. Buna ek olarak, konumuz olan ayetlerin tahrifi tahrife inananların maksadının tersini ispatlamaktadır. Bu ayetlerin &ouml;nceki ayetlerle yapısı ve muhtevası a&ccedil;ısından yapılacak bir mukayese de onların birbiriyle bağlantılı oldukları ve Kuran&rsquo;ın t&uuml;m mucizevi vasıflarını, onların Kuran&rsquo;dan olduklarına dair en k&uuml;&ccedil;&uuml;k bir ş&uuml;phe dahi uyandırmadığını ortaya koyar.[8]</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Şii ve Ehli S&uuml;nnet kaynaklarında m&uuml;tevatir olarak nakledilen &ldquo;Sakaleyn&rdquo; hadisi,[9] Kuran ve Ehlibeyt&rsquo;e sarılmayı farz bilmektedir. Bu rivayette Allah Resul&uuml; (s.a.a) &uuml;mmetine, Kuran ve Ehlibeyt&rsquo;e sarılmalarını ve daima o ikisine bağlı kalmalarını emretmiştir.</p>\r\n\r\n<p>\r\n	Peygamber&rsquo;in (s.a.a) bu fermanının gerekliliği, m&uuml;barek kalbine nazil olan Kuran&rsquo;ın tahrife uğramadan halk arasında bulunmasıdır. Zira eğer tahrif suret bulmuşsa muteber olmaktan d&uuml;şer ve artık hidayet edici &ouml;zelliğini kaybeder. Ayrıca Kuran&rsquo;a sarılmanın manası da kalmaz. H&acirc;lbuki Kuran&rsquo;a sarılma ve ona uyma, Sakaleyn hadisinin a&ccedil;ık beyanıdır ve kıyamete kadar Kuran tahrif olmayacak ve halkın arasında olacaktır.[10]</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; D&ouml;rd&uuml;nc&uuml; delil, insanların hidayet yolunda y&uuml;ce mertebesi olan Kuran&rsquo;ın beyanı hakkındaki senetleri sahih olan bir&ccedil;ok rivayettir. Bu rivayetler Kuran&rsquo;ın d&uuml;ş&uuml;nce ve rivayetlerin doğruluk mizanı olduğunu ispatlar. Şu halde eğer Kuran tahrif olmuş olsa hidayet edici rol&uuml;n&uuml; taşıyamaz ve d&uuml;ş&uuml;ncelerin doğruluk mizanı olmaktan &ccedil;ıkar ve ayrıca ahk&acirc;m kuralları da Onunla anlam bulamaz.[11]<br />\r\n	&nbsp;&nbsp;&nbsp; Beşinci delil Kuran&rsquo;ın tahriften korunduğuna dair bir&ccedil;ok tarihi olaylardır. Zira tahrife inananlar ya onu ilk iki halifeden bilmekteler ya da Osman&rsquo;a nispet verirler. Veya hilafet d&ouml;neminden sonra gelen başka insanların tahrife neden olduklarına inanırlar. T&uuml;m bu &uuml;&ccedil; iddia da temelsiz ve batıldır. &Ccedil;&uuml;nk&uuml; ilk iki halifenin neden olduğu birinci ihtimal &ccedil;ok zayıftır. &Ccedil;&uuml;nk&uuml; onların b&ouml;yle bir işe kalkışmasına sebep yoktu. Peygamber&rsquo;in (s.a.a) Kuran&rsquo;a karşı &ouml;zel bir inayeti olmasından ve onun okunmasına ve tilavetine vurgu yapmalarından ve ayrıca Resul&rsquo;&uuml;n (s.a.a) yaren ve dostlarının Kuran&rsquo;a karşı verdikleri ehemmiyet, Kuran&rsquo;ın t&uuml;m M&uuml;sl&uuml;manlar arasında mahfuz kaldığı ve ezberleme yoluyla veya başka şekillerde dakik olarak Kuran&rsquo;ı koruyorlardı. T&uuml;m bu gayret ve &ccedil;abalar &ccedil;er&ccedil;evesinde bir kelimenin bile unutulması veya yer değiştirmesi m&uuml;mk&uuml;n değildi. O zamanın halkı cahiliyet d&ouml;nemine ait şiir ve hutbelerin korunması ve kayıt altına alınması i&ccedil;in gayret ve &ccedil;aba g&ouml;stermişse nasıl olur da uğruna canlarından ve t&uuml;m yaşamlarından vazge&ccedil;enler Kuran&rsquo;a ilgi g&ouml;stermesinler ve neticesinde onun bir kısmı yok olsun?</p>\r\n\r\n<p>\r\n	İkinci ihtimal, yani tahrifin Osman zamanında ger&ccedil;ekleşmesi de kabul edilemez. &Ccedil;&uuml;nk&uuml; Osman zamanında İslam o kadar yayılmıştı ki bir kimsenin Kuran&rsquo;dan bir şey eksiltmesi m&uuml;mk&uuml;n değildi. Ayrıca eğer Osman Kuran&rsquo;ı tahrif etmiş olsaydı bu ameli, onun katilleri i&ccedil;in en g&uuml;zel bahane olurdu ve Onu aleni olarak &ouml;ld&uuml;rmek i&ccedil;in, ilk iki halifenin s&uuml;nnetine muhalefet, beyt&uuml;lmalin tarumar edilmesi gibi konuları &ouml;ne s&uuml;rmezlerdi.</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil;&uuml;nc&uuml; ihtimal ise yani, tahrifin halifeler d&ouml;neminden sonra vuku bulması hi&ccedil; kimse tarafından beyan edilmemiştir. Buna binaen tarihi şahitler de Kuran&rsquo;ın tahrifi olayını reddetmektedir.[12]</p>\r\n\r\n<p>\r\n	Bu nedenle b&ouml;yle bir hadisin varlığı kabul edilse bile g&uuml;venilir değildir ve ayrıca kabul de edilemez.</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Mekarim Şirazi, Tefsir-i Numune, C.7, S.273, Birinci Baskıi Tahrani Dar&rsquo;ul-Kutubi İslamiye, 1995</p>\r\n\r\n<p>\r\n	[2] H&acirc;kim Nişaburi, M&uuml;stedrek, C.2, S.330, Dar&rsquo;ul-Mearif, L&uuml;bnan, 1406 h.k.</p>\r\n\r\n<p>\r\n	[3] Mekarim Şirazi, Tefsir-i Numune, C.7, S.273</p>\r\n\r\n<p>\r\n	[4] Meclisi, Bihar&rsquo;ul-Envar, C.89, S.277, Muessesei El-Vefa, L&uuml;bnan, 1404 h.k.</p>\r\n\r\n<p>\r\n	[5] Cevadi Amuli, Abdullah, Kuran der Kuran, S.315, İsra, Kum, 2002</p>\r\n\r\n<p>\r\n	[6] Hicr Suresi, 9. ayet</p>\r\n\r\n<p>\r\n	[7] Hoi, Ebulkasım, El-Beyan fi Tefsiril-Kuran, terc&uuml;me Cafer H&uuml;seyni, S.277, Dar&rsquo;us-Sakaleyn, Tahran, 2005</p>\r\n\r\n<p>\r\n	[8] Neccarzadegan, Fethullah, Tahrif Napeziyri Kuran, S.28, Meş&rsquo;er, Kum, 2005</p>\r\n\r\n<p>\r\n	[9] Neccarzadegan, Fethullah, Tahrif Napeziyri Kuran, S.29</p>\r\n\r\n<p>\r\n	[10] , Ebulkasım, El-Beyan fi Tefsiril-Kuran, terc&uuml;me Cafer H&uuml;seyni, S.285</p>\r\n\r\n<p>\r\n	[11] Neccarzadegan, Fethullah, Tahrif Napeziyri Kuran, S.30</p>\r\n\r\n<p>\r\n	[12] , Ebulkasım, El-Beyan fi Tefsiril-Kuran, terc&uuml;me Cafer H&uuml;seyni, S.180</p>\r\n','T&ouml;vbe suresinin besmele ile başlamaması hakkında m&uuml;fessirler bazı nedenler saymışlardır:\r\n\r\n	\r\n		\r\n			Bu sure ve Enfal suresi, her ikisi bir sure olarak hesap edilir. Zira Enfal suresi, verilen s&ouml;zler hakkında ve T&ouml;vbe suresi ise bu s&ouml;zlerin yerine getirilmemesi hakkındadır.\r\n		\r\n			&ldquo;Besmele&rdquo; &nbsp;emniyet, sevgi ve rahmet i&ccedil;indir. Ama Beraat suresi emniyetin ortadan kaldırılması ile ilgilidir. Bu y&uuml;zden bu surenin başlangıcında besmele nazil olmamıştır.\r\n	\r\n\r\n	\r\n		Kuran&rsquo;ın, İslam&rsquo;ın esası ve İslam Peygamberi&rsquo;nin n&uuml;b&uuml;vvetinin şahitliği i&ccedil;in ilahi bir mucize olmasından dolayı ve ayrıca &ccedil;ok &ouml;nemli olduğundan M&uuml;sl&uuml;manlar arasında Kuran&rsquo;ın nakli hususunda bir&ccedil;ok sebep oluşturmuştur. Gerekliliği &ccedil;ok olan her şeyin tabiidir ki nakli m&uuml;tevatir olsun. İbn. Mesut&rsquo;tan naklolunan ise &ldquo;Haber&rsquo;i Vahid&rdquo; olup Şii ve Ehli S&uuml;nnet&rsquo;e mensup &acirc;limlerin &ccedil;oğunluğunun g&ouml;r&uuml;ş&uuml;ne g&ouml;re bu nakle istinat edilemez. Ayrıca, akli y&ouml;nden, Kuran ve rivayetler y&ouml;n&uuml;nden Kuran&rsquo;ın bir kısmının eksilmesi doğru değildir.','&nbsp;Biz, Suyuti&rsquo;nin El-İtkan kitabında&nbsp; &ldquo;Besmele&rdquo;nin ve T&ouml;vbe suresinin bazı ayetlerinin silinmesi hususunu g&ouml;rmedik ama bu anlama yakın başka bir rivayeti Ehli S&uuml;nnet kitaplarında mevcuttur. Onun cevabında da şunları s&ouml;ylememiz gerekir:\r\n\r\n\r\n	Bu soru iki b&ouml;l&uuml;mden oluşmaktadır.\r\n\r\n\r\n	Birinci b&ouml;l&uuml;m: Neden bu surede &ldquo;Besmele&rdquo; yoktur? Bu b&ouml;l&uuml;me iki ayrı cevap verilmiştir:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Bu surenin, d&uuml;şmanların verilen s&ouml;zleri yerine getirmemelerinden dolayı onlara karşı beraatın a&ccedil;ıklanması ve onlara karşı savaşın ilanı a&ccedil;ısından sert bir &uuml;sluba sahip olması ve Allah&rsquo;ın bu guruba gazabının g&ouml;stergesi olarak, barış, dostluk, sevgi ve Allah&rsquo;ın rahmaniyet ve rahimiyet sıfatının nişanesi olan &ldquo;Besmele&rdquo; ile uygun değildir.[1] Bu y&uuml;zden de &ldquo;Besmele&rdquo; ile başlamamıştır. İmam Ali (a.s), bu konuda ş&ouml;yle buyuruyor: &ldquo;Besmele&rdquo;nin gelmemesinin nedeni şudur: Bismillah aman, emniyet ve rahmet i&ccedil;indir. Ama T&ouml;vbe suresi emniyetin kaldırıldığına y&ouml;nelik olarak nazil olmuştur.[2]\r\n	&nbsp;&nbsp;&nbsp; Bu sure hakikatte Enfal suresinin devamıdır. Zira Enfal suresi s&ouml;z ve ahitler konusunda ayetler i&ccedil;erir ve bu surede ise ahitlerini bozanlara verilen s&ouml;zlerin kaldırılması hakkındadır.[3] İmam Sadık (a.s) bir rivayette ş&ouml;yle buyuruyor: &ldquo;Enfal ve T&ouml;vbe birdirler.&rdquo;[4]\r\n\r\n\r\n	Ama sorunun ikinci kısmı olan T&ouml;vbe suresine ait bazı ayetlerin silinmesi hakkında şunları s&ouml;ylememiz gerekir: Eğer b&ouml;yle bir şey doğruysa Kuran&rsquo;ın tahrifi anlamına gelir (eksilmesi bakımından). H&acirc;lbuki M&uuml;sl&uuml;manlar arasında meşhur olan Kuran&rsquo;da hi&ccedil;bir tahrifin suret bulmadığıdır. Şu anda bizim elimizde olan Kuran, İslam Peygamberi&rsquo;ne (s.a.a) nazil olan kutsal kitaptır. Uzmanlar tahrifin reddi hususunda bir&ccedil;ok deliller sunmuştur ki onlardan bazıları şunlardır:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Birinci delil akıldır. Aşağıda sunacağımız mukaddimelerle Kuran&rsquo;ın tahriften salim kaldığı ispat edilecektir.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Hekim olan Allah, Kuran&rsquo;ı beşeriyetin hidayeti i&ccedil;in g&ouml;ndermiştir.\r\n	&nbsp;&nbsp;&nbsp; Bu kitap son semavi kitap olup, Onu getiren de son Resul&rsquo;d&uuml;r (s.a.a).\r\n	&nbsp;&nbsp;&nbsp; Eğer bu kitap tahrif olmuşsa başka bir semavi kitap veya başka bir peygamber halka doğru yolu g&ouml;steremeyecektir. Bu surette insanlar hi&ccedil;bir su&ccedil;ları olmadan yollarını kaybedecektir.\r\n	&nbsp;&nbsp;&nbsp; Bu sapma, &acirc;lemin yaratıcısının derg&acirc;hına uymamakla birlikte beşeriyetin hidayeti doğrultusunda ilahi hikmete muhalefet etmektedir.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp;&nbsp; &Ouml;yleyse Kuran, her t&uuml;rl&uuml; tahrif ve değişiklikten uzaktır.[5]\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; İkinci delil Kuran&rsquo;ın kendisidir ki bazı ayetlerde tahriften yoksun olduğunu beyan ederek ş&ouml;yle buyuruyor: &ldquo;Biz Kuran&rsquo;ı indirdik ve ş&uuml;phesiz biz Onu koruyacağız!&rdquo;[6] Bu ayeti şerife, Kuran&rsquo;ın tahriften uzak olduğunu ve ebediyete kadar da uzak olacağını a&ccedil;ık&ccedil;a g&ouml;steriyor. Ayrıca zalim ve b&uuml;y&uuml;kl&uuml;k taslayanların Ona el uzatamayacaklarını, Onu ne azaltıp ne de &ccedil;oğaltamayacaklarını belirtmiştir.[7]\r\n\r\n\r\n	Akla ş&ouml;yle bir sorunun gelmesi de m&uuml;mk&uuml;nd&uuml;r. Bu ayetlerin kendisinin tahrif olmadığını nerden bileceğiz? Cevabı ş&ouml;yledir: Eğer bu ayet tahrif olmuş olsa, artma y&ouml;n&uuml;nde bir tahrif olacaktır ki hi&ccedil;bir İslam bilimcisi bunu kabul etmemiştir. Hatta tahrife inananlar dahi bu ayetleri, tahrif olan ayetler z&uuml;mresinde hesap etmemişlerdir. Buna ek olarak, konumuz olan ayetlerin tahrifi tahrife inananların maksadının tersini ispatlamaktadır. Bu ayetlerin &ouml;nceki ayetlerle yapısı ve muhtevası a&ccedil;ısından yapılacak bir mukayese de onların birbiriyle bağlantılı oldukları ve Kuran&rsquo;ın t&uuml;m mucizevi vasıflarını, onların Kuran&rsquo;dan olduklarına dair en k&uuml;&ccedil;&uuml;k bir ş&uuml;phe dahi uyandırmadığını ortaya koyar.[8]\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Şii ve Ehli S&uuml;nnet kaynaklarında m&uuml;tevatir olarak nakledilen &ldquo;Sakaleyn&rdquo; hadisi,[9] Kuran ve Ehlibeyt&rsquo;e sarılmayı farz bilmektedir. Bu rivayette Allah Resul&uuml; (s.a.a) &uuml;mmetine, Kuran ve Ehlibeyt&rsquo;e sarılmalarını ve daima o ikisine bağlı kalmalarını emretmiştir.\r\n\r\n\r\n	Peygamber&rsquo;in (s.a.a) bu fermanının gerekliliği, m&uuml;barek kalbine nazil olan Kuran&rsquo;ın tahrife uğramadan halk arasında bulunmasıdır. Zira eğer tahrif suret bulmuşsa muteber olmaktan d&uuml;şer ve artık hidayet edici &ouml;zelliğini kaybeder. Ayrıca Kuran&rsquo;a sarılmanın manası da kalmaz. H&acirc;lbuki Kuran&rsquo;a sarılma ve ona uyma, Sakaleyn hadisinin a&ccedil;ık beyanıdır ve kıyamete kadar Kuran tahrif olmayacak ve halkın arasında olacaktır.[10]\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; D&ouml;rd&uuml;nc&uuml; delil, insanların hidayet yolunda y&uuml;ce mertebesi olan Kuran&rsquo;ın beyanı hakkındaki senetleri sahih olan bir&ccedil;ok rivayettir. Bu rivayetler Kuran&rsquo;ın d&uuml;ş&uuml;nce ve rivayetlerin doğruluk mizanı olduğunu ispatlar. Şu halde eğer Kuran tahrif olmuş olsa hidayet edici rol&uuml;n&uuml; taşıyamaz ve d&uuml;ş&uuml;ncelerin doğruluk mizanı olmaktan &ccedil;ıkar ve ayrıca ahk&acirc;m kuralları da Onunla anlam bulamaz.[11]\r\n	&nbsp;&nbsp;&nbsp; Beşinci delil Kuran&rsquo;ın tahriften korunduğuna dair bir&ccedil;ok tarihi olaylardır. Zira tahrife inananlar ya onu ilk iki halifeden bilmekteler ya da Osman&rsquo;a nispet verirler. Veya hilafet d&ouml;neminden sonra gelen başka insanların tahrife neden olduklarına inanırlar. T&uuml;m bu &uuml;&ccedil; iddia da temelsiz ve batıldır. &Ccedil;&uuml;nk&uuml; ilk iki halifenin neden olduğu birinci ihtimal &ccedil;ok zayıftır. &Ccedil;&uuml;nk&uuml; onların b&ouml;yle bir işe kalkışmasına sebep yoktu. Peygamber&rsquo;in (s.a.a) Kuran&rsquo;a karşı &ouml;zel bir inayeti olmasından ve onun okunmasına ve tilavetine vurgu yapmalarından ve ayrıca Resul&rsquo;&uuml;n (s.a.a) yaren ve dostlarının Kuran&rsquo;a karşı verdikleri ehemmiyet, Kuran&rsquo;ın t&uuml;m M&uuml;sl&uuml;manlar arasında mahfuz kaldığı ve ezberleme yoluyla veya başka şekillerde dakik olarak Kuran&rsquo;ı koruyorlardı. T&uuml;m bu gayret ve &ccedil;abalar &ccedil;er&ccedil;evesinde bir kelimenin bile unutulması veya yer değiştirmesi m&uuml;mk&uuml;n değildi. O zamanın halkı cahiliyet d&ouml;nemine ait şiir ve hutbelerin korunması ve kayıt altına alınması i&ccedil;in gayret ve &ccedil;aba g&ouml;stermişse nasıl olur da uğruna canlarından ve t&uuml;m yaşamlarından vazge&ccedil;enler Kuran&rsquo;a ilgi g&ouml;stermesinler ve neticesinde onun bir kısmı yok olsun?\r\n\r\n\r\n	İkinci ihtimal, yani tahrifin Osman zamanında ger&ccedil;ekleşmesi de kabul edilemez. &Ccedil;&uuml;nk&uuml; Osman zamanında İslam o kadar yayılmıştı ki bir kimsenin Kuran&rsquo;dan bir şey eksiltmesi m&uuml;mk&uuml;n değildi. Ayrıca eğer Osman Kuran&rsquo;ı tahrif etmiş olsaydı bu ameli, onun katilleri i&ccedil;in en g&uuml;zel bahane olurdu ve Onu aleni olarak &ouml;ld&uuml;rmek i&ccedil;in, ilk iki halifenin s&uuml;nnetine muhalefet, beyt&uuml;lmalin tarumar edilmesi gibi konuları &ouml;ne s&uuml;rmezlerdi.\r\n\r\n\r\n	&Uuml;&ccedil;&uuml;nc&uuml; ihtimal ise yani, tahrifin halifeler d&ouml;neminden sonra vuku bulması hi&ccedil; kimse tarafından beyan edilmemiştir. Buna binaen tarihi şahitler de Kuran&rsquo;ın tahrifi olayını reddetmektedir.[12]\r\n\r\n\r\n	Bu nedenle b&ouml;yle bir hadisin varlığı kabul edilse bile g&uuml;venilir değildir ve ayrıca kabul de edilemez.\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Mekarim Şirazi, Tefsir-i Numune, C.7, S.273, Birinci Baskıi Tahrani Dar&rsquo;ul-Kutubi İslamiye, 1995\r\n\r\n\r\n	[2] H&acirc;kim Nişaburi, M&uuml;stedrek, C.2, S.330, Dar&rsquo;ul-Mearif, L&uuml;bnan, 1406 h.k.\r\n\r\n\r\n	[3] Mekarim Şirazi, Tefsir-i Numune, C.7, S.273\r\n\r\n\r\n	[4] Meclisi, Bihar&rsquo;ul-Envar, C.89, S.277, Muessesei El-Vefa, L&uuml;bnan, 1404 h.k.\r\n\r\n\r\n	[5] Cevadi Amuli, Abdullah, Kuran der Kuran, S.315, İsra, Kum, 2002\r\n\r\n\r\n	[6] Hicr Suresi, 9. ayet\r\n\r\n\r\n	[7] Hoi, Ebulkasım, El-Beyan fi Tefsiril-Kuran, terc&uuml;me Cafer H&uuml;seyni, S.277, Dar&rsquo;us-Sakaleyn, Tahran, 2005\r\n\r\n\r\n	[8] Neccarzadegan, Fethullah, Tahrif Napeziyri Kuran, S.28, Meş&rsquo;er, Kum, 2005\r\n\r\n\r\n	[9] Neccarzadegan, Fethullah, Tahrif Napeziyri Kuran, S.29\r\n\r\n\r\n	[10] , Ebulkasım, El-Beyan fi Tefsiril-Kuran, terc&uuml;me Cafer H&uuml;seyni, S.285\r\n\r\n\r\n	[11] Neccarzadegan, Fethullah, Tahrif Napeziyri Kuran, S.30\r\n\r\n\r\n	[12] , Ebulkasım, El-Beyan fi Tefsiril-Kuran, terc&uuml;me Cafer H&uuml;seyni, S.180'),(389,'tr391','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Peygamber(s.a.a)&rsquo;den Kuran&rsquo;ın n&uuml;zul tertibi esasına g&ouml;re toplanmasına dair bir destur bizlere ulaşmamıştır. Kuran&rsquo;ın toplanması birka&ccedil; merhalede ger&ccedil;ekleşmiştir. İmam Ali (a.s) Kuran&rsquo;ı, n&uuml;zul tertibi esasına g&ouml;re topladı ama sonu&ccedil;ta halifelerin topladığı genellik kazanmış ve Ehlibeyt (a.s) da şimdiki Kuran&rsquo;ı tam anlamıyla teyit etmişlerdir.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Kuran&rsquo;ın toplanması hakkında &uuml;&ccedil; ana g&ouml;r&uuml;ş mevcuttur[1]:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; N&uuml;zul esnasında her bir surenin ayetleri tam olarak nazil oluyordu ve sure bitmeden başka bir sure başlamazdı.<br />\r\n	&nbsp;&nbsp;&nbsp; Her bir sure i&ccedil;in birka&ccedil; ayet nazil olur ve sureler aşamalı olarak tamamlanıyordu. Bu g&ouml;r&uuml;şe g&ouml;re ş&ouml;yle bir soru akla gelebilir. Acaba ayetlerin surelere yerleştirilmesi Peygamber&rsquo;in (s.a.a) emriyle mi ger&ccedil;ekleşiyordu yoksa sahabe zamanında mı b&ouml;yle bir iş ger&ccedil;ekleşti?<br />\r\n	&nbsp;&nbsp;&nbsp; Şuanda mevcut olan hem ayetlerin hem de surelerin tertibi, sahabe zamanında şekil almıştır.</p>\r\n\r\n<p>\r\n	Birinci G&ouml;r&uuml;ş&uuml;n Tahlili:</p>\r\n\r\n<p>\r\n	Suyuti, El-İtkan kitabında Peygamber&rsquo;in (s.a.a) ve M&uuml;sl&uuml;manların &ldquo;Bismillahirrahmanirrahim&rdquo;in başlamasıyla bir &ouml;nceki surenin bittiğini ve yeni bir surenin başladığını anladıklarına dair rivayetler nakletmiştir.[2] Bu rivayet genel olarak Peygamber (s.a.a) zamanında da surelerin k&acirc;mil şekilde nazil olduğunu g&ouml;steriyor. Ama ulemanın ortak g&ouml;r&uuml;ş&uuml; olan risaletin evvelinde &ldquo;Alak&rdquo; suresinin sadece birka&ccedil; ayetinin nazil olduğu[3] ve bazen bir ayetin nazil olduğu, Peygamber&rsquo;in (s.a.a) de onu m&uuml;nasip bir sureye yerleştirdiği[4] bilgisi bu farzın g&uuml;venilir olmadığını g&ouml;stermektedir.</p>\r\n\r\n<p>\r\n	İkinci G&ouml;r&uuml;ş&uuml;n Tahlili:</p>\r\n\r\n<p>\r\n	Birinci b&ouml;l&uuml;mde de belirttiğimiz gibi tarihte bir&ccedil;ok ayet Peygamber&rsquo;in (s.a.a) emriyle &ccedil;eşitli ayetlere yerleştirilmiştir. İlk olarak Ebu Bekir tarafından toplanan ve sonraları Osman zamanında ikinci defa toplanan Kuran&rsquo;da hi&ccedil;bir ayetin yeri değişmemiştir ve temelde ayetlerin derlenmesinde hi&ccedil;bir m&uuml;dahaleleri olmamıştır. &ldquo;Fatiha&rdquo; suresi gibi bazı sureler her ne kadar k&acirc;mil olarak nazil olsa da[5], Kuran&rsquo;daki uzun sureler gibi diğer bazı sureler zamanla ve zahiren orantılı olarak (yani her bir sureden bir miktar ayetin nazil olması ve zamanlar surelerin tamamlanması) nazil olmuştur.</p>\r\n\r\n<p>\r\n	Bu alanda merhum Tebersi ş&ouml;yle diyor: &ldquo;N&uuml;zul tertibinde, surelerin d&uuml;zeninin riayeti, her surenin başlangıcıyla alakalıdır. Eğer bir sureden birka&ccedil; ayet nazil olsa ve o sure bitmeden başka bir sure k&acirc;mil şekilde nazil olsa hatta bu arada birka&ccedil; sure daha nazil olsa ve sonra ilk surenin kalan ayetleri nazil de olsa tertibin ge&ccedil;erliliği (surelerin Mekki ve Medeni olmaları) her surenin başlangı&ccedil; ayetlerinin n&uuml;zul&uuml;ne g&ouml;redir.&rdquo;[6]</p>\r\n\r\n<p>\r\n	Bu duruma g&ouml;re, ayetlerin farklı surelerde derlenmesi ve yerleştirilmesi Peygamber&rsquo;in (s.a.a) emriyleydi. Ama Osman zamanında Kuran&rsquo;ın farklı n&uuml;shaları toplandı ve herkes başkalarının Kuran&rsquo;ında olmayan kendi n&uuml;shasının doğruluğunun ispatı i&ccedil;in o ayetlerin, Peygamber&rsquo;den (s.a.a) duyduğuna dair iki şahit getiriyordu ve o n&uuml;sha da yerine yerleştiriliyordu.[7]</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil;&uuml;nc&uuml; G&ouml;r&uuml;ş&uuml;n Tahlili:</p>\r\n\r\n<p>\r\n	Ayetlerin d&uuml;zeni konusunda yaklaşık olarak[8] ortak bir g&ouml;r&uuml;ş mevcuttur. Ayetlerin d&uuml;zenlenmesi Peygamber&rsquo;in (s.a.a) emriyle ve kayıtla ger&ccedil;ekleşen bir iştir.[9] Ama daha &ouml;nce de dediğimiz gibi her ne kadar Kuran&rsquo;ın Peygamber (s.a.a) zamanında da toplandığına dair rivayetler olsa da,[10] bazı alametlere g&ouml;re surelerin tertiplenmesi sahabe zamanında ger&ccedil;ekleşmiştir.[11] Eğer bu g&ouml;r&uuml;ş&uuml; kabul edersek &ndash;g&uuml;&ccedil;l&uuml; de bir g&ouml;r&uuml;şt&uuml;r- Kuran&rsquo;ın toplanması genel anlamda &uuml;&ccedil; merhalede ger&ccedil;ekleşmiştir; Peygamber (s.a.a) zamanında, ilk ve ikinci halife d&ouml;neminde ki nihayetinde &uuml;&ccedil;&uuml;nc&uuml; halifeye ulaşan d&ouml;nemde.[12]</p>\r\n\r\n<p>\r\n	Kuran&rsquo;ın Toplanması:</p>\r\n\r\n<p>\r\n	Kuran Peygamber (s.a.a) zamanında, Onun emriyle bazı sahabeler aracılığıyla toplanmıştır. Bu toplama vahiy kelamının yazımıdır. Ebu Bekir zamanında perakende haldeki levhalar ve par&ccedil;a halindeki ayetler levhalarda ( şimdiki kitaplara benzer bir mecmua) toplandı. Sonu&ccedil;ta Osman zamanında bu bir&ccedil;ok Mushaf ki Araplar sayesinde farklı kıraatlere m&uuml;ptela olmuştur, tek bir Mushaf da toplandı.[13]</p>\r\n\r\n<p>\r\n	Ali (a.s) Mushaf&#39;ı:</p>\r\n\r\n<p>\r\n	Ali (a.s), Peygamber&rsquo;in (s.a.a) vefatından sonra Kuran&rsquo;ı toplanması ile meşgul oldu. Bu Kuran&rsquo;ın (Mushaf&rsquo;ın) &ouml;zelliği ayet ve surelerin n&uuml;zul&uuml;ne g&ouml;re dakik olarak d&uuml;zenlenmesiydi.[14] Yani Mekki olanlar Medenilerden &ouml;nce yer alıyordu.[15] Ama bu Kuran, hilafet iddiası taşıyan bazı sahabeler tarafından kabul g&ouml;rmedi.[16] Sonu&ccedil;ta ise son olarak &uuml;&ccedil;&uuml;nc&uuml; halifenin bir araya getirdiği Kuran, Ali (a.s) tarafından da kabul edildi.[17]</p>\r\n\r\n<p>\r\n	Bahsedilen konuları nazara alarak şu neticeyi alabiliriz:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Kuran ayetleri tedrici n&uuml;zul&uuml;ne g&ouml;re bazen k&acirc;mil bir sure şeklinde bazen de bir sureden birka&ccedil; ayet şeklinde nazil oluşu.<br />\r\n	&nbsp;&nbsp;&nbsp; Kuran ayetlerinin n&uuml;zul&uuml;nde, ayetlerin orantılı olarak farklı surelere nazil olması.<br />\r\n	&nbsp;&nbsp;&nbsp; Sahabeden bazıları Peygamber&rsquo;in (s.a.a) desturu (n&uuml;zul&uuml;n d&uuml;zenine g&ouml;re değil) ve kendi derlemesiyle Kuran&rsquo;ı bir araya getiriyordu.<br />\r\n	&nbsp;&nbsp;&nbsp; Ayetlerin derlenmesi Peygamber&rsquo;in (s.a.a) emriyle ve kayıtla ger&ccedil;ekleşmiştir.<br />\r\n	&nbsp;&nbsp;&nbsp; Bir s&ouml;yleme g&ouml;re surelerin derlenmesi, sahabe zamanında ve &ouml;zellikle Osman zamanında ger&ccedil;ekleşti.<br />\r\n	&nbsp;&nbsp;&nbsp; Kuran&rsquo;ın toplanması Peygamber (s.a.a) zamanında, vahyin yazımıyla olmuştur. Birinci ve ikinci halife zamanında perakende olan levhalar toplandı ve bir mecmuada toplandı. Osman zamanında birka&ccedil; yıldır s&uuml;re gelen farklı kıraat sorunları &ccedil;&ouml;z&uuml;mlendi.<br />\r\n	&nbsp;&nbsp;&nbsp; İmam Ali (a.s) Kuran&rsquo;ı, n&uuml;zul tertibine g&ouml;re topladı ama Osman aracılığıyla toplanan Kuran da İmam tarafından kabul g&ouml;rd&uuml;ğ&uuml; i&ccedil;in M&uuml;sl&uuml;manlar arasında vahdeti koruyarak kendi topladığı Kuran&rsquo;ı kaldırdı.</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Bakınız 71 ve 1625. soru</p>\r\n\r\n<p>\r\n	[2] İbni Abbas ş&ouml;yle diyor: Allah Resul&uuml; (s.a.a), &ldquo;Bismillahirrahmanirrahim&rdquo; nazil olana kadar surenin ne zaman biteceğini bilmiyordu. Bezzar ayrıca şunu da ekliyor: &ldquo;Bismillah&rdquo; nazil olduğunda bir surenin bittiği ve diğer bir surenin başladığı belli olurdu. El-Mizan, C.12, S.186</p>\r\n\r\n<p>\r\n	[3] Marifet, Muhammed Hadi, Ulum-i Kuran&icirc;, S.76, Muessese&rsquo;yi Et-temhid, Kum, 1999</p>\r\n\r\n<p>\r\n	[4] Marifet, Muhammed Hadi, Ulum-i Kuran&icirc;, S.77; İbni Aşur, Et-Tahrir vet-Tenvir, C.1, S. 90; Tirmizi İbni Abbas&rsquo;tan, O da Osman b. Affan&rsquo;dan naklederek diyor ki:</p>\r\n\r\n<p>\r\n	&laquo;کان رسول اللّه صلّى اللّه علیه و سلّم مما یأتی علیه الزمان و هو تنزل علیه السور ذوات العدد- أی فی أوقات متقاربة- فکان إذا نزل علیه الشی&rlm;ء دعا بعض من یکتب الوحی فیقول ضعوا هؤلاء الآیات فی السورة کذا&raquo;.</p>\r\n\r\n<p>\r\n	[5] Ulum-i Kuran&icirc;, S. 76</p>\r\n\r\n<p>\r\n	[6] Tabersi, Fazıl b. Hasan, Mecmeul-Beyan fi Tefsiril-Kuran, m&uuml;tercimlerin terc&uuml;mesi, C. 26, S.147, Feraheni Yayınevi, Tahran, 1981; Ulum-i Kuran&icirc;, S. 89</p>\r\n\r\n<p>\r\n	[7] Terc&uuml;me&rsquo;yi EL-Mizan, C. 12, S. 174</p>\r\n\r\n<p>\r\n	[8] Şia&rsquo;nın Muhammed b. Habibullah Sebsivari Necefi gibi &ldquo;El-Cedid fi Tefsiril-Kuranil-Mecit C.2, S. 420&rdquo; m&uuml;fessirleriyle ve gayri imami olan ŞEvkani gibi &ldquo;Fethul-Kadir, C.1, S. 86&rdquo; m&uuml;fessirlerle bu konuda muhalefet etmişlerdir.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	[9] Suyuti, El-İtkan fi Ulumil-Kuran, C.1, S.71; Ulum-i Kuran, S. 119</p>\r\n\r\n<p>\r\n	[10] El-İtkan, C.1, S.69; Buhari, Muhammed b. İsmail, Sahihi Buhari, C.4, S. 1907, Dar b. Kesir, Beyrut, 1407 h.k.</p>\r\n\r\n<p>\r\n	[11] Ali b. S&uuml;leyman El-Abid, Cem&rsquo;ul-Kuran Hifzan ve Kitabetun, S: 70, Birinci konu:</p>\r\n\r\n<p>\r\n	الأدلة على کتابة القرآن الکریم فی عهده صلى الله علیه وسلم ، ما رواه البخاری ومسلم عن ابن عمر&nbsp; &laquo; أن رسول الله صلى الله علیه وسلم نهى أن یُسَافر بالقرآن إلى أرض العدو &raquo; .</p>\r\n\r\n<p>\r\n	* وفی لفظ لمسلم أن رسول الله صلى الله عیه وسلم قال : &laquo; لا تسافروا بالقرآن ، فإنی لا آمنُ أن یناله العدو &raquo;،بیجا،بیتا</p>\r\n\r\n<p>\r\n	[12] Mukriyzi, Ahmet b. Ali, Emtaul-İsma&rsquo;, C. 4, S.239, Darul-Kutubil-İlmiye, Beyrut, 1420 h.k.</p>\r\n\r\n<p>\r\n	[13] Bakınız: Cem&rsquo;ul-Kuran Hifzan ve Kitabetun, S: 70 (Peygamber (s.a.a) zamanında Kuran&rsquo;ın toplanmasıyla ilgili); El-İtkan, C.1, S. 69 ve 70 (Ebu Bekir ve Osman&rsquo;ın Kuran&rsquo;ı toplaması ile ilgili ve bu konuyla ilişkili olan yerler)</p>\r\n\r\n<p>\r\n	[14] Daha &ouml;nce de deiğimiz gibi bazı ayetler Peygamber&rsquo;in (s.a.a) emriyle kendilerine has yerlere yerleştirilmiştir.</p>\r\n\r\n<p>\r\n	[15] Ulum-i Kuran&icirc;, S. 121, Muhammed b. Sa&rsquo;d, Et-Tabakatul-Kubra, Terc&uuml;me Mehdi Damğani, C.2, S. 324, K&uuml;lt&uuml;r ve D&uuml;ş&uuml;nce Yayınevi, Tahran, 1995</p>\r\n\r\n<p>\r\n	[16] Ulum-i Kuran&icirc;, S. 122</p>\r\n\r\n<p>\r\n	[17] Ali (a.s) hilafeti zamanında Kufe&rsquo;ye ulaştığında halk, Osman&rsquo;ın yaptığı iş i&ccedil;in serzenişte bulundu. Zira o halka Kuran&rsquo;ın tek bir n&uuml;shasını sunmuştu. Ali (a.s) sesini y&uuml;kselterek susmalarını istedi ve buyurdu ki: O her ne yaptıysa bizimle meşveret ederek ve muvafakat ederek yaptı. Ben de eğer Onun yerinde olsaydım b&ouml;yle yapardım ve aynı yoldan giderdim. Bakınız: A&rsquo;sam b. Kufi, El-futuh, Terc&uuml;me, Mestufi Herevi, S. 997, Neşr&rsquo;i İntişarat ve Amuzeş&rsquo;i İnkılab&rsquo;i İslami, Tahran, 1993; Ulum-i Kuran&icirc;, S. 122-123</p>\r\n','Peygamber(s.a.a)&rsquo;den Kuran&rsquo;ın n&uuml;zul tertibi esasına g&ouml;re toplanmasına dair bir destur bizlere ulaşmamıştır. Kuran&rsquo;ın toplanması birka&ccedil; merhalede ger&ccedil;ekleşmiştir. İmam Ali (a.s) Kuran&rsquo;ı, n&uuml;zul tertibi esasına g&ouml;re topladı ama sonu&ccedil;ta halifelerin topladığı genellik kazanmış ve Ehlibeyt (a.s) da şimdiki Kuran&rsquo;ı tam anlamıyla teyit etmişlerdir.','&nbsp;Kuran&rsquo;ın toplanması hakkında &uuml;&ccedil; ana g&ouml;r&uuml;ş mevcuttur[1]:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; N&uuml;zul esnasında her bir surenin ayetleri tam olarak nazil oluyordu ve sure bitmeden başka bir sure başlamazdı.\r\n	&nbsp;&nbsp;&nbsp; Her bir sure i&ccedil;in birka&ccedil; ayet nazil olur ve sureler aşamalı olarak tamamlanıyordu. Bu g&ouml;r&uuml;şe g&ouml;re ş&ouml;yle bir soru akla gelebilir. Acaba ayetlerin surelere yerleştirilmesi Peygamber&rsquo;in (s.a.a) emriyle mi ger&ccedil;ekleşiyordu yoksa sahabe zamanında mı b&ouml;yle bir iş ger&ccedil;ekleşti?\r\n	&nbsp;&nbsp;&nbsp; Şuanda mevcut olan hem ayetlerin hem de surelerin tertibi, sahabe zamanında şekil almıştır.\r\n\r\n\r\n	Birinci G&ouml;r&uuml;ş&uuml;n Tahlili:\r\n\r\n\r\n	Suyuti, El-İtkan kitabında Peygamber&rsquo;in (s.a.a) ve M&uuml;sl&uuml;manların &ldquo;Bismillahirrahmanirrahim&rdquo;in başlamasıyla bir &ouml;nceki surenin bittiğini ve yeni bir surenin başladığını anladıklarına dair rivayetler nakletmiştir.[2] Bu rivayet genel olarak Peygamber (s.a.a) zamanında da surelerin k&acirc;mil şekilde nazil olduğunu g&ouml;steriyor. Ama ulemanın ortak g&ouml;r&uuml;ş&uuml; olan risaletin evvelinde &ldquo;Alak&rdquo; suresinin sadece birka&ccedil; ayetinin nazil olduğu[3] ve bazen bir ayetin nazil olduğu, Peygamber&rsquo;in (s.a.a) de onu m&uuml;nasip bir sureye yerleştirdiği[4] bilgisi bu farzın g&uuml;venilir olmadığını g&ouml;stermektedir.\r\n\r\n\r\n	İkinci G&ouml;r&uuml;ş&uuml;n Tahlili:\r\n\r\n\r\n	Birinci b&ouml;l&uuml;mde de belirttiğimiz gibi tarihte bir&ccedil;ok ayet Peygamber&rsquo;in (s.a.a) emriyle &ccedil;eşitli ayetlere yerleştirilmiştir. İlk olarak Ebu Bekir tarafından toplanan ve sonraları Osman zamanında ikinci defa toplanan Kuran&rsquo;da hi&ccedil;bir ayetin yeri değişmemiştir ve temelde ayetlerin derlenmesinde hi&ccedil;bir m&uuml;dahaleleri olmamıştır. &ldquo;Fatiha&rdquo; suresi gibi bazı sureler her ne kadar k&acirc;mil olarak nazil olsa da[5], Kuran&rsquo;daki uzun sureler gibi diğer bazı sureler zamanla ve zahiren orantılı olarak (yani her bir sureden bir miktar ayetin nazil olması ve zamanlar surelerin tamamlanması) nazil olmuştur.\r\n\r\n\r\n	Bu alanda merhum Tebersi ş&ouml;yle diyor: &ldquo;N&uuml;zul tertibinde, surelerin d&uuml;zeninin riayeti, her surenin başlangıcıyla alakalıdır. Eğer bir sureden birka&ccedil; ayet nazil olsa ve o sure bitmeden başka bir sure k&acirc;mil şekilde nazil olsa hatta bu arada birka&ccedil; sure daha nazil olsa ve sonra ilk surenin kalan ayetleri nazil de olsa tertibin ge&ccedil;erliliği (surelerin Mekki ve Medeni olmaları) her surenin başlangı&ccedil; ayetlerinin n&uuml;zul&uuml;ne g&ouml;redir.&rdquo;[6]\r\n\r\n\r\n	Bu duruma g&ouml;re, ayetlerin farklı surelerde derlenmesi ve yerleştirilmesi Peygamber&rsquo;in (s.a.a) emriyleydi. Ama Osman zamanında Kuran&rsquo;ın farklı n&uuml;shaları toplandı ve herkes başkalarının Kuran&rsquo;ında olmayan kendi n&uuml;shasının doğruluğunun ispatı i&ccedil;in o ayetlerin, Peygamber&rsquo;den (s.a.a) duyduğuna dair iki şahit getiriyordu ve o n&uuml;sha da yerine yerleştiriliyordu.[7]\r\n\r\n\r\n	&Uuml;&ccedil;&uuml;nc&uuml; G&ouml;r&uuml;ş&uuml;n Tahlili:\r\n\r\n\r\n	Ayetlerin d&uuml;zeni konusunda yaklaşık olarak[8] ortak bir g&ouml;r&uuml;ş mevcuttur. Ayetlerin d&uuml;zenlenmesi Peygamber&rsquo;in (s.a.a) emriyle ve kayıtla ger&ccedil;ekleşen bir iştir.[9] Ama daha &ouml;nce de dediğimiz gibi her ne kadar Kuran&rsquo;ın Peygamber (s.a.a) zamanında da toplandığına dair rivayetler olsa da,[10] bazı alametlere g&ouml;re surelerin tertiplenmesi sahabe zamanında ger&ccedil;ekleşmiştir.[11] Eğer bu g&ouml;r&uuml;ş&uuml; kabul edersek &ndash;g&uuml;&ccedil;l&uuml; de bir g&ouml;r&uuml;şt&uuml;r- Kuran&rsquo;ın toplanması genel anlamda &uuml;&ccedil; merhalede ger&ccedil;ekleşmiştir; Peygamber (s.a.a) zamanında, ilk ve ikinci halife d&ouml;neminde ki nihayetinde &uuml;&ccedil;&uuml;nc&uuml; halifeye ulaşan d&ouml;nemde.[12]\r\n\r\n\r\n	Kuran&rsquo;ın Toplanması:\r\n\r\n\r\n	Kuran Peygamber (s.a.a) zamanında, Onun emriyle bazı sahabeler aracılığıyla toplanmıştır. Bu toplama vahiy kelamının yazımıdır. Ebu Bekir zamanında perakende haldeki levhalar ve par&ccedil;a halindeki ayetler levhalarda ( şimdiki kitaplara benzer bir mecmua) toplandı. Sonu&ccedil;ta Osman zamanında bu bir&ccedil;ok Mushaf ki Araplar sayesinde farklı kıraatlere m&uuml;ptela olmuştur, tek bir Mushaf da toplandı.[13]\r\n\r\n\r\n	Ali (a.s) Mushaf&#39;ı:\r\n\r\n\r\n	Ali (a.s), Peygamber&rsquo;in (s.a.a) vefatından sonra Kuran&rsquo;ı toplanması ile meşgul oldu. Bu Kuran&rsquo;ın (Mushaf&rsquo;ın) &ouml;zelliği ayet ve surelerin n&uuml;zul&uuml;ne g&ouml;re dakik olarak d&uuml;zenlenmesiydi.[14] Yani Mekki olanlar Medenilerden &ouml;nce yer alıyordu.[15] Ama bu Kuran, hilafet iddiası taşıyan bazı sahabeler tarafından kabul g&ouml;rmedi.[16] Sonu&ccedil;ta ise son olarak &uuml;&ccedil;&uuml;nc&uuml; halifenin bir araya getirdiği Kuran, Ali (a.s) tarafından da kabul edildi.[17]\r\n\r\n\r\n	Bahsedilen konuları nazara alarak şu neticeyi alabiliriz:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Kuran ayetleri tedrici n&uuml;zul&uuml;ne g&ouml;re bazen k&acirc;mil bir sure şeklinde bazen de bir sureden birka&ccedil; ayet şeklinde nazil oluşu.\r\n	&nbsp;&nbsp;&nbsp; Kuran ayetlerinin n&uuml;zul&uuml;nde, ayetlerin orantılı olarak farklı surelere nazil olması.\r\n	&nbsp;&nbsp;&nbsp; Sahabeden bazıları Peygamber&rsquo;in (s.a.a) desturu (n&uuml;zul&uuml;n d&uuml;zenine g&ouml;re değil) ve kendi derlemesiyle Kuran&rsquo;ı bir araya getiriyordu.\r\n	&nbsp;&nbsp;&nbsp; Ayetlerin derlenmesi Peygamber&rsquo;in (s.a.a) emriyle ve kayıtla ger&ccedil;ekleşmiştir.\r\n	&nbsp;&nbsp;&nbsp; Bir s&ouml;yleme g&ouml;re surelerin derlenmesi, sahabe zamanında ve &ouml;zellikle Osman zamanında ger&ccedil;ekleşti.\r\n	&nbsp;&nbsp;&nbsp; Kuran&rsquo;ın toplanması Peygamber (s.a.a) zamanında, vahyin yazımıyla olmuştur. Birinci ve ikinci halife zamanında perakende olan levhalar toplandı ve bir mecmuada toplandı. Osman zamanında birka&ccedil; yıldır s&uuml;re gelen farklı kıraat sorunları &ccedil;&ouml;z&uuml;mlendi.\r\n	&nbsp;&nbsp;&nbsp; İmam Ali (a.s) Kuran&rsquo;ı, n&uuml;zul tertibine g&ouml;re topladı ama Osman aracılığıyla toplanan Kuran da İmam tarafından kabul g&ouml;rd&uuml;ğ&uuml; i&ccedil;in M&uuml;sl&uuml;manlar arasında vahdeti koruyarak kendi topladığı Kuran&rsquo;ı kaldırdı.\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Bakınız 71 ve 1625. soru\r\n\r\n\r\n	[2] İbni Abbas ş&ouml;yle diyor: Allah Resul&uuml; (s.a.a), &ldquo;Bismillahirrahmanirrahim&rdquo; nazil olana kadar surenin ne zaman biteceğini bilmiyordu. Bezzar ayrıca şunu da ekliyor: &ldquo;Bismillah&rdquo; nazil olduğunda bir surenin bittiği ve diğer bir surenin başladığı belli olurdu. El-Mizan, C.12, S.186\r\n\r\n\r\n	[3] Marifet, Muhammed Hadi, Ulum-i Kuran&icirc;, S.76, Muessese&rsquo;yi Et-temhid, Kum, 1999\r\n\r\n\r\n	[4] Marifet, Muhammed Hadi, Ulum-i Kuran&icirc;, S.77; İbni Aşur, Et-Tahrir vet-Tenvir, C.1, S. 90; Tirmizi İbni Abbas&rsquo;tan, O da Osman b. Affan&rsquo;dan naklederek diyor ki:\r\n\r\n\r\n	&laquo;کان رسول اللّه صلّى اللّه علیه و سلّم مما یأتی علیه الزمان و هو تنزل علیه السور ذوات العدد- أی فی أوقات متقاربة- فکان إذا نزل علیه الشی&rlm;ء دعا بعض من یکتب الوحی فیقول ضعوا هؤلاء الآیات فی السورة کذا&raquo;.\r\n\r\n\r\n	[5] Ulum-i Kuran&icirc;, S. 76\r\n\r\n\r\n	[6] Tabersi, Fazıl b. Hasan, Mecmeul-Beyan fi Tefsiril-Kuran, m&uuml;tercimlerin terc&uuml;mesi, C. 26, S.147, Feraheni Yayınevi, Tahran, 1981; Ulum-i Kuran&icirc;, S. 89\r\n\r\n\r\n	[7] Terc&uuml;me&rsquo;yi EL-Mizan, C. 12, S. 174\r\n\r\n\r\n	[8] Şia&rsquo;nın Muhammed b. Habibullah Sebsivari Necefi gibi &ldquo;El-Cedid fi Tefsiril-Kuranil-Mecit C.2, S. 420&rdquo; m&uuml;fessirleriyle ve gayri imami olan ŞEvkani gibi &ldquo;Fethul-Kadir, C.1, S. 86&rdquo; m&uuml;fessirlerle bu konuda muhalefet etmişlerdir.&nbsp; &nbsp;\r\n\r\n\r\n	[9] Suyuti, El-İtkan fi Ulumil-Kuran, C.1, S.71; Ulum-i Kuran, S. 119\r\n\r\n\r\n	[10] El-İtkan, C.1, S.69; Buhari, Muhammed b. İsmail, Sahihi Buhari, C.4, S. 1907, Dar b. Kesir, Beyrut, 1407 h.k.\r\n\r\n\r\n	[11] Ali b. S&uuml;leyman El-Abid, Cem&rsquo;ul-Kuran Hifzan ve Kitabetun, S: 70, Birinci konu:\r\n\r\n\r\n	الأدلة على کتابة القرآن الکریم فی عهده صلى الله علیه وسلم ، ما رواه البخاری ومسلم عن ابن عمر&nbsp; &laquo; أن رسول الله صلى الله علیه وسلم نهى أن یُسَافر بالقرآن إلى أرض العدو &raquo; .\r\n\r\n\r\n	* وفی لفظ لمسلم أن رسول الله صلى الله عیه وسلم قال : &laquo; لا تسافروا بالقرآن ، فإنی لا آمنُ أن یناله العدو &raquo;،بیجا،بیتا\r\n\r\n\r\n	[12] Mukriyzi, Ahmet b. Ali, Emtaul-İsma&rsquo;, C. 4, S.239, Darul-Kutubil-İlmiye, Beyrut, 1420 h.k.\r\n\r\n\r\n	[13] Bakınız: Cem&rsquo;ul-Kuran Hifzan ve Kitabetun, S: 70 (Peygamber (s.a.a) zamanında Kuran&rsquo;ın toplanmasıyla ilgili); El-İtkan, C.1, S. 69 ve 70 (Ebu Bekir ve Osman&rsquo;ın Kuran&rsquo;ı toplaması ile ilgili ve bu konuyla ilişkili olan yerler)\r\n\r\n\r\n	[14] Daha &ouml;nce de deiğimiz gibi bazı ayetler Peygamber&rsquo;in (s.a.a) emriyle kendilerine has yerlere yerleştirilmiştir.\r\n\r\n\r\n	[15] Ulum-i Kuran&icirc;, S. 121, Muhammed b. Sa&rsquo;d, Et-Tabakatul-Kubra, Terc&uuml;me Mehdi Damğani, C.2, S. 324, K&uuml;lt&uuml;r ve D&uuml;ş&uuml;nce Yayınevi, Tahran, 1995\r\n\r\n\r\n	[16] Ulum-i Kuran&icirc;, S. 122\r\n\r\n\r\n	[17] Ali (a.s) hilafeti zamanında Kufe&rsquo;ye ulaştığında halk, Osman&rsquo;ın yaptığı iş i&ccedil;in serzenişte bulundu. Zira o halka Kuran&rsquo;ın tek bir n&uuml;shasını sunmuştu. Ali (a.s) sesini y&uuml;kselterek susmalarını istedi ve buyurdu ki: O her ne yaptıysa bizimle meşveret ederek ve muvafakat ederek yaptı. Ben de eğer Onun yerinde olsaydım b&ouml;yle yapardım ve aynı yoldan giderdim. Bakınız: A&rsquo;sam b. Kufi, El-futuh, Terc&uuml;me, Mestufi Herevi, S. 997, Neşr&rsquo;i İntişarat ve Amuzeş&rsquo;i İnkılab&rsquo;i İslami, Tahran, 1993; Ulum-i Kuran&icirc;, S. 122-123'),(390,'tr390','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Dikkat etmemiz gerekir ki Kuran&rsquo;ı kerim ayetlerinde ve masum imamların rivayetlerinde anne ve babaya iyi ve saygılı davranmak İslam&rsquo; ın en &ouml;nemli esaslarının yanında- tevhit ve ilahiyat- yer alır. Bu &ouml;nemli konumuyla insan hayatında anne ve babanın rol&uuml; kendisine direk olarak hayırlı akıbetin onların duasıyla olduğu g&ouml;sterir. Bu y&uuml;zden anne ve babanın anlaşmazlıklarında &ccedil;ocuklar her ikisine de saygılı bir şekilde davranmalıdır ki hem sorun aşılabilsin hem de kalp kırılmalarına neden olmasın. Nitekim peygamberi Ekrem ş&ouml;yle buyurur: &ldquo;Babaya itaat etmek Allah&rsquo;a itaat etmektir ve babaya eziyet etmek Allah&rsquo;a eziyet etmektir.&rdquo;</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Unutmamalıyız! İyiliği emredip k&ouml;t&uuml;l&uuml;ğ&uuml; nefyetmede en g&uuml;zel y&ouml;ntem s&ouml;zle olmayanıdır, yani diğerlerine pratik olarak g&ouml;stererek doğru yolu &ouml;ğretmeliyiz. Masum imamlar da bu şekilde amel etmişlerdir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Buna binaen dini &ouml;ğretilerin ışığında birka&ccedil; yol &ouml;nerilebilir:</p>\r\n\r\n	<ol dir=\"ltr\">\r\n		<li style=\"text-align: justify;\">\r\n			&Ccedil;ocuklar anne ve babaya saygılı bir şekilde bizzat kendileri m&uuml;dahale ederek anlaşmazlıklarını &ccedil;&ouml;zmelidirler.</li>\r\n		<li style=\"text-align: justify;\">\r\n			Anne ve babanın kabul ettiği b&uuml;y&uuml;k insanları devreye sokarak &ccedil;&ouml;zmek.</li>\r\n		<li style=\"text-align: justify;\">\r\n			Onları danışmanlık merkezlerine y&ouml;nlendirerek gerekli olan uzman desteğini almalarını sağlamak.</li>\r\n		<li style=\"text-align: justify;\">\r\n			Eğer anne ve babanın okuma yazması varsa ve eğitimli insanlar iseler, eğitici ve dini kitapları onlara vermek.</li>\r\n	</ol>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Her hal&uuml;karda &ccedil;ocuklar anne ve babanın sorunlarını bilin&ccedil;li bir şekilde araştırıp saygı sınırlarını koruyarak m&uuml;dahil olup sorunlarını &ccedil;&ouml;zebilirler.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Kuran m&uuml;fessirleri, psikologlar ve eğitimciler anne ve baba arasındaki anlaşmazlıkta &ccedil;ocukların davranışlarıyla ilgili dini kaynaklardan yararlanarak birka&ccedil; yol a&ccedil;ıklamışlardır:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Birinci y&ouml;ntem: &Ccedil;ocukların bizzat kendisinin m&uuml;dahale etmesi. Elbette &ccedil;ocuklar bu y&ouml;ntemde anne ve babalarının konumu ve k&uuml;lt&uuml;rel durumunu g&ouml;z &ouml;n&uuml;nde bulundurup doğru bir davranış bi&ccedil;imiyle doğru bir netice almalıdır. &Ccedil;&uuml;nk&uuml; anne ve babalar yaşları ilerledik&ccedil;e &ccedil;ocuklarının eleştirileri onlar i&ccedil;in gen&ccedil;liğine nispet daha kırıcıdır. Bu y&uuml;zden gerekli dikkati g&ouml;stermeliyiz ki anne ve baba &ccedil;ocuklarının davranışından incinmesinler. &Ccedil;&uuml;nk&uuml; bizim dini değerlerimizde babayı incitmek cehennem ateşiyle eşittir.[1]&nbsp; Allah Te&acirc;la kutsal kitabında anne ve babaya eziyeti yasaklamıştır.[2] Aynı zamanda anne ve babanın g&ouml;z&uuml;nde &ccedil;ocukların sahip oldukları konum da &ouml;nemlidir. Yani &ccedil;ocuklarda kendi konumlarını g&ouml;z &ouml;n&uuml;nde bulundurmalıdır. Nasihat ettiğinde kabul m&uuml; ederler y&acirc;da bulunulan durumdan daha k&ouml;t&uuml; bir hal mi alır? &Ouml;rnek olarak; bir evde d&ouml;rt &ccedil;ocuk yaşıyor burada hangi &ccedil;ocuğun anne ve babası tarafından daha &ccedil;ok seviliyorsa onun kanalıyla harekete ge&ccedil;ilmelidir ve oda gerekli yolları a&ccedil;ıklamalıdır. Diğer &ccedil;ocuklara nazaran onun etkili olma şansı daha y&uuml;ksektir ve bu a&ccedil;ıdan erkek ve kız &ccedil;ocuğu olması, b&uuml;y&uuml;k veya k&uuml;&ccedil;&uuml;k olmasının bir farkı yoktur.<br />\r\n	&nbsp;&nbsp;&nbsp; İkinci y&ouml;ntem: Anne ve babanın kabul ettiği bir b&uuml;y&uuml;ğ&uuml;n sorunu &ccedil;&ouml;zmesi; Bu kişi yakın akrabalardan birisi olabilir &ouml;rneğin: b&uuml;y&uuml;k baba, b&uuml;y&uuml;k anne, amca, dayı veya anne babanın yakın dostlarından duruma m&uuml;dahale edip doğru yolu bulmalarını isteyin.<br />\r\n	&nbsp;&nbsp;&nbsp; &Uuml;&ccedil;&uuml;nc&uuml; y&ouml;ntem: Onları danışmanlık merkezine y&ouml;nlendirip uzman desteğinden yararlanmalarını sağlayın.<br />\r\n	&nbsp;&nbsp;&nbsp; D&ouml;rd&uuml;nc&uuml; y&ouml;ntem araştırma: Bu y&ouml;ntemde eğer anne ve baba okuryazar iseler ve dini eğitim kitapları onları etkiliyorsa onlara okuması i&ccedil;in verilmeli veya &ccedil;ocukların kendisi bu kitapları okuyup, kendileri baba ve anneye karşı doğru davranış y&ouml;ntemini ger&ccedil;ekleştirmelidirler.<br />\r\n	&nbsp;&nbsp;&nbsp; Beşinci ve son y&ouml;ntem CD ve kaset dinlemek: Bu y&ouml;ntemde anne ve baba İslam terbiyesi &acirc;limlerinin ve uzmanlarının CD&rsquo;ler ini veya kasetlerini temin edip dinleyerek sorunlarını bu yolla halledebilirler. &Ccedil;ocuklarda bu CD&rsquo;leri temin edip dinleyerek sorunun &ccedil;&ouml;z&uuml;m&uuml;n&uuml; bulup bizzat kendileri gerekli adımları atmalıdırlar.</p>\r\n\r\n<p>\r\n	Her hal&uuml;karda &ccedil;ocuklar anne ve babanın sorunlarını bilin&ccedil;li bir şekilde araştırıp &ouml;nerilen y&ouml;ntemleri dikkate alıp, saygı sınırlarını koruyarak m&uuml;dahale edip sorunlarını &ccedil;&ouml;zebilirler.</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1].Usulu k&acirc;fi, kuleyni, mustafevi terc&uuml;mesi, c:4 s: 49, baba ve anneye eziyet etmenin cezası b&ouml;l&uuml;m&uuml;, tahran.</p>\r\n\r\n<p>\r\n	[2].İsra: 23.</p>\r\n','Dikkat etmemiz gerekir ki Kuran&rsquo;ı kerim ayetlerinde ve masum imamların rivayetlerinde anne ve babaya iyi ve saygılı davranmak İslam&rsquo; ın en &ouml;nemli esaslarının yanında- tevhit ve ilahiyat- yer alır. Bu &ouml;nemli konumuyla insan hayatında anne ve babanın rol&uuml; kendisine direk olarak hayırlı akıbetin onların duasıyla olduğu g&ouml;sterir. Bu y&uuml;zden anne ve babanın anlaşmazlıklarında &ccedil;ocuklar her ikisine de saygılı bir şekilde davranmalıdır ki hem sorun aşılabilsin hem de kalp kırılmalarına neden olmasın. Nitekim peygamberi Ekrem ş&ouml;yle buyurur: &ldquo;Babaya itaat etmek Allah&rsquo;a itaat etmektir ve babaya eziyet etmek Allah&rsquo;a eziyet etmektir.&rdquo;\r\n\r\n	\r\n		Unutmamalıyız! İyiliği emredip k&ouml;t&uuml;l&uuml;ğ&uuml; nefyetmede en g&uuml;zel y&ouml;ntem s&ouml;zle olmayanıdır, yani diğerlerine pratik olarak g&ouml;stererek doğru yolu &ouml;ğretmeliyiz. Masum imamlar da bu şekilde amel etmişlerdir.\r\n\r\n	\r\n		Buna binaen dini &ouml;ğretilerin ışığında birka&ccedil; yol &ouml;nerilebilir:\r\n\r\n	\r\n		\r\n			&Ccedil;ocuklar anne ve babaya saygılı bir şekilde bizzat kendileri m&uuml;dahale ederek anlaşmazlıklarını &ccedil;&ouml;zmelidirler.\r\n		\r\n			Anne ve babanın kabul ettiği b&uuml;y&uuml;k insanları devreye sokarak &ccedil;&ouml;zmek.\r\n		\r\n			Onları danışmanlık merkezlerine y&ouml;nlendirerek gerekli olan uzman desteğini almalarını sağlamak.\r\n		\r\n			Eğer anne ve babanın okuma yazması varsa ve eğitimli insanlar iseler, eğitici ve dini kitapları onlara vermek.\r\n	\r\n\r\n	\r\n		Her hal&uuml;karda &ccedil;ocuklar anne ve babanın sorunlarını bilin&ccedil;li bir şekilde araştırıp saygı sınırlarını koruyarak m&uuml;dahil olup sorunlarını &ccedil;&ouml;zebilirler.','&nbsp;Kuran m&uuml;fessirleri, psikologlar ve eğitimciler anne ve baba arasındaki anlaşmazlıkta &ccedil;ocukların davranışlarıyla ilgili dini kaynaklardan yararlanarak birka&ccedil; yol a&ccedil;ıklamışlardır:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Birinci y&ouml;ntem: &Ccedil;ocukların bizzat kendisinin m&uuml;dahale etmesi. Elbette &ccedil;ocuklar bu y&ouml;ntemde anne ve babalarının konumu ve k&uuml;lt&uuml;rel durumunu g&ouml;z &ouml;n&uuml;nde bulundurup doğru bir davranış bi&ccedil;imiyle doğru bir netice almalıdır. &Ccedil;&uuml;nk&uuml; anne ve babalar yaşları ilerledik&ccedil;e &ccedil;ocuklarının eleştirileri onlar i&ccedil;in gen&ccedil;liğine nispet daha kırıcıdır. Bu y&uuml;zden gerekli dikkati g&ouml;stermeliyiz ki anne ve baba &ccedil;ocuklarının davranışından incinmesinler. &Ccedil;&uuml;nk&uuml; bizim dini değerlerimizde babayı incitmek cehennem ateşiyle eşittir.[1]&nbsp; Allah Te&acirc;la kutsal kitabında anne ve babaya eziyeti yasaklamıştır.[2] Aynı zamanda anne ve babanın g&ouml;z&uuml;nde &ccedil;ocukların sahip oldukları konum da &ouml;nemlidir. Yani &ccedil;ocuklarda kendi konumlarını g&ouml;z &ouml;n&uuml;nde bulundurmalıdır. Nasihat ettiğinde kabul m&uuml; ederler y&acirc;da bulunulan durumdan daha k&ouml;t&uuml; bir hal mi alır? &Ouml;rnek olarak; bir evde d&ouml;rt &ccedil;ocuk yaşıyor burada hangi &ccedil;ocuğun anne ve babası tarafından daha &ccedil;ok seviliyorsa onun kanalıyla harekete ge&ccedil;ilmelidir ve oda gerekli yolları a&ccedil;ıklamalıdır. Diğer &ccedil;ocuklara nazaran onun etkili olma şansı daha y&uuml;ksektir ve bu a&ccedil;ıdan erkek ve kız &ccedil;ocuğu olması, b&uuml;y&uuml;k veya k&uuml;&ccedil;&uuml;k olmasının bir farkı yoktur.\r\n	&nbsp;&nbsp;&nbsp; İkinci y&ouml;ntem: Anne ve babanın kabul ettiği bir b&uuml;y&uuml;ğ&uuml;n sorunu &ccedil;&ouml;zmesi; Bu kişi yakın akrabalardan birisi olabilir &ouml;rneğin: b&uuml;y&uuml;k baba, b&uuml;y&uuml;k anne, amca, dayı veya anne babanın yakın dostlarından duruma m&uuml;dahale edip doğru yolu bulmalarını isteyin.\r\n	&nbsp;&nbsp;&nbsp; &Uuml;&ccedil;&uuml;nc&uuml; y&ouml;ntem: Onları danışmanlık merkezine y&ouml;nlendirip uzman desteğinden yararlanmalarını sağlayın.\r\n	&nbsp;&nbsp;&nbsp; D&ouml;rd&uuml;nc&uuml; y&ouml;ntem araştırma: Bu y&ouml;ntemde eğer anne ve baba okuryazar iseler ve dini eğitim kitapları onları etkiliyorsa onlara okuması i&ccedil;in verilmeli veya &ccedil;ocukların kendisi bu kitapları okuyup, kendileri baba ve anneye karşı doğru davranış y&ouml;ntemini ger&ccedil;ekleştirmelidirler.\r\n	&nbsp;&nbsp;&nbsp; Beşinci ve son y&ouml;ntem CD ve kaset dinlemek: Bu y&ouml;ntemde anne ve baba İslam terbiyesi &acirc;limlerinin ve uzmanlarının CD&rsquo;ler ini veya kasetlerini temin edip dinleyerek sorunlarını bu yolla halledebilirler. &Ccedil;ocuklarda bu CD&rsquo;leri temin edip dinleyerek sorunun &ccedil;&ouml;z&uuml;m&uuml;n&uuml; bulup bizzat kendileri gerekli adımları atmalıdırlar.\r\n\r\n\r\n	Her hal&uuml;karda &ccedil;ocuklar anne ve babanın sorunlarını bilin&ccedil;li bir şekilde araştırıp &ouml;nerilen y&ouml;ntemleri dikkate alıp, saygı sınırlarını koruyarak m&uuml;dahale edip sorunlarını &ccedil;&ouml;zebilirler.\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1].Usulu k&acirc;fi, kuleyni, mustafevi terc&uuml;mesi, c:4 s: 49, baba ve anneye eziyet etmenin cezası b&ouml;l&uuml;m&uuml;, tahran.\r\n\r\n\r\n	[2].İsra: 23.'),(391,'tr398','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Beddua dini &ouml;ğretilerde olan bir şeydir. &Ouml;rneğin Kur&rsquo;an buyuruyor: <strong><em>&lsquo;Kırılsın Ebu Lehebin elleri sakat olsun...&rsquo;</em></strong> Bir hadiste <em>&lsquo;Mazlumun bedduasından korkun! &Ccedil;&uuml;nk&uuml; onun bedduası g&ouml;ğe &ccedil;ıkar.&rsquo;</em> diye buyurulmaktadır. Bu konuda ayet ve hadis &ccedil;oktur. Ancak nasıl ki duanın kabul olma şartları varsa ve herkesin her duası kabul olmuyorsa, kendisine haksızlık yapılan veya kalbi kırılan kimsenin de bedduası hemen kabul olacak diye bir şey yoktur. Zira Kur&rsquo;an&rsquo;ın buyurduğu gibi, insanlar &lsquo;iyilikleri&rsquo; kazanmak i&ccedil;in acele ettikleri gibi Allah&rsquo;ta cezalandırmakta acele etseydi hepsi yokolurdu. Dolayısıyla hakkı almak bazen bu d&uuml;nyada ger&ccedil;ekleştiği gibi bazende &ccedil;eşitli nedenlerden dolayı bu d&uuml;nyada ger&ccedil;ekleşmez ve ahirete havale edilir. Kıyametin kurulmasının nedenlerinden biri mustazafların, mazlumların haklarının zalimlerden ve su&ccedil;lulardan alınmasıdır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Belirtmek gerekir ki zulm&uuml;nde dereceleri vardır. Yani zayıfı var, g&uuml;&ccedil;l&uuml;s&uuml; var. Zalimlerin insanlara yapacağı en b&uuml;y&uuml;k zul&uuml;m onların dinine, sahip oldukları haklara yaptıkları zul&uuml;md&uuml;r ve &ouml;ld&uuml;rmektir. Bireysel olarakta Allah&rsquo;a şirk koşmak zul&uuml;md&uuml;r. B&ouml;yle zul&uuml;mler bağışlanmazlar ve laneti hakkederler. Nitekim dualarda Ben&icirc; &Uuml;meyye&rsquo;ye, insanları, hatta Allah&rsquo;ın velilerini dinlerinden &ouml;t&uuml;r&uuml; katletmelerinden, zultmetmelerinden dolayı lanet edilmiştir. Bazen bir M&uuml;sl&uuml;manın başka bir M&uuml;sl&uuml;mana zulmettiğini g&ouml;r&uuml;r&uuml;z. Bu zul&uuml;m onun dinine olan d&uuml;şmanlığından dolayı değilde kişisel, maddi vb. sebeplerden dolayı olursa bu t&uuml;r zul&uuml;mler birinci kısım gibi olmayıp onun ayarında değildir. Bu y&uuml;zden affedilebilirler.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Soruda gelen beddua konusunu birka&ccedil; a&ccedil;ıdan inceleyeceğiz.</p>\r\n\r\n<p>\r\n	a) L&uuml;gatte Beddua</p>\r\n\r\n<p>\r\n	Beddua, birinin &ouml;l&uuml;m&uuml;, başarızsızlığı, bedbahtlığı i&ccedil;in edilen k&ouml;t&uuml; dua demektir.[1] Lanet, lanet etmek, k&ouml;t&uuml;l&uuml;k ve k&ouml;t&uuml;lemek manalarına da gelmiştir.[2]</p>\r\n\r\n<p>\r\n	Demek ki lugat&ccedil;ilere g&ouml;re beddua, dua edilenin zararına olan bir dua &ccedil;eşididir. Başka bir deyişle, dua iki &ccedil;eşittir: Biri herkesin bildiği hayır duası, diğeri ise k&ouml;t&uuml; ve lanet duası.</p>\r\n\r\n<p>\r\n	Kur&rsquo;an&rsquo;da Beddua</p>\r\n\r\n<p>\r\n	Beddua da tıpkı dua gibi dini &ouml;ğretilerimiz ve kaynaklarımızda a&ccedil;ıkca gelmiştir. Allah Teala Tebbet suresinde Peygamberimizin amcası Ebu Leheb&rsquo;e Peygamberimize verdiği eziyet ve sıkıntılardan dolayı beddua ederek ş&ouml;yle buyurmaktadır: &lsquo;Kurusun Ebu Leheb&rsquo;in elleri ve kurudu da.&rsquo;[3]</p>\r\n\r\n<p>\r\n	Ayetin orjinalinde ge&ccedil;en &lsquo;et-Teb&rsquo; s&ouml;zc&uuml;ğ&uuml; helaket, &ouml;l&uuml;m manasına gelmektedir. Surenin başındaki ilk &lsquo;Teb&rsquo; Ebu Leheb&rsquo;in helaketine ve zararına edilen duadır.[4] Yani ger&ccedil;ekte bedduadır.</p>\r\n\r\n<p>\r\n	Rivayetlerde Beddua</p>\r\n\r\n<p>\r\n	Masum İmalar&rsquo;dan gelen rivayetlerde de mazlumun bedduasına &ouml;zel &ouml;nem verilmiştir. Aşağıda buna birka&ccedil; &ouml;rnek getiriyoruz:</p>\r\n\r\n<p>\r\n	1- İmam Sadık (a.s) ş&ouml;yle buyuruyor: &lsquo;Mazlumun bedduasından korkun, zira onun bedduası g&ouml;ğe y&uuml;kselir.&rsquo;[5]</p>\r\n\r\n<p>\r\n	2- Bir başka rivayette ş&ouml;yle buyuruyor: &lsquo;Mazlumun bedduasından korkun; ş&uuml;phesiz o hakkını Allah&rsquo;tan istemektedir. Allah-u Subhan ise istenilen hakka icabet etmekten başka bir şeyle cevap vermekten daha y&uuml;cedir.&rsquo;[6]</p>\r\n\r\n<p>\r\n	3- İmam Bakır (a.s) buyuruyor: Babamın &ouml;l&uuml;m&uuml; yaklaştığında beni g&ouml;ğs&uuml;ne yapıştırıp ş&ouml;yle buyurdu: Oğlum! Babamın &ouml;l&uuml;m d&ouml;şeğinde iken bana vasiyet etttiği şeyi sana vasiyet edeceğim. Babası Ona ş&ouml;yle vasiyet emişti: &lsquo;Allah&rsquo;tan başka yardımcısı olmayan kimseye zulmetme.&rsquo;[7]</p>\r\n\r\n<p>\r\n	4- Hz. Ali (a.s) buyuruyor: &lsquo;Mazlumun zalimden hakkını alacağı g&uuml;n, zalimin mazlumun hakkını aldığı g&uuml;nden daha &ccedil;etin olacaktır.&rsquo;[8]</p>\r\n\r\n<p>\r\n	Bedduanın İncelenmesi</p>\r\n\r\n<p>\r\n	Ayet ve rivayetler g&ouml;z &ouml;n&uuml;ne alındığında beddua etmenin dini &ouml;ğretilerimizde bilinen bir mesele olduğu g&ouml;r&uuml;lecektir. Ancak nasıl ki duanın kabul olma şartları varsa ve herkesin her duası kabul olmuyorsa,[9] bedduada b&ouml;yledir. Yani kendisine haksızlık yapılan veya kalbi kırılan kimse beddua ettiğinde bedduası hemen kabul olacak diye bir kural yoktur.</p>\r\n\r\n<p>\r\n	Kur&rsquo;an bu konuda ş&ouml;yle buyurmaktadır: &lsquo;Allah, insanların, hayırın hemen oluvermesini istedikleri gibi şerri &ccedil;abucak verseydi ecellerinin gelip &ccedil;atmasına &ccedil;oktan h&uuml;kmedilmiş olurdu. Ama bize kavuşmayı ummayanları biz, azgınlıklarında sersemce bir halde bırakırız.&rsquo;[10] &nbsp;</p>\r\n\r\n<p>\r\n	Ancak başkalarına zulmetmek kul hakkına girdiği i&ccedil;in Allah onun bağışlanmasını insanların kendisine bırakmıştır. Zulme uğrayan kimse, hakkından ge&ccedil;erse Allah&rsquo;ta ondan ge&ccedil;er. Ama mazlum kendisine yapılan zul&uuml;m&uuml; bağışlamazsa Allah&rsquo;ta onun hakkını alacaktır: &lsquo;Sakın zalimlerin yaptıklarından Allah&#39;ı gafil sanma; onları, g&ouml;zlerin dehşetle dikilip kalacağı g&uuml;ne ertelemektedir.&rsquo;[11]</p>\r\n\r\n<p>\r\n	Dolayısıyla hakkı almak bazen bu d&uuml;nyada ger&ccedil;ekleştiği gibi bazende &ccedil;eşitli nedenlerden dolayı ahirete kalır. Zaten kıyametin kurulmasının nedenlerinden biri mustazafların ve mazlumların haklarının zalimlerden ve su&ccedil;lulardan alınmasıdır.</p>\r\n\r\n<p>\r\n	Bu bağlamda dikkat edilmesi gerek nokta şudur: Zul&uuml;m dereceleri vardır. Yani zayıfı var, şiddetlisi var. Zalimlerin insanlara yaptığı en b&uuml;y&uuml;k zul&uuml;m onların dinine, sahip oldukları haklara yaptıkları zul&uuml;md&uuml;r. Bireysel olarakta Allah&rsquo;a şirk koşmak en b&uuml;y&uuml;k zul&uuml;md&uuml;r. B&ouml;yle zul&uuml;mler bağışlanmadıkları gibi laneti de hakkederler. Nitekim dualarda Ben&icirc; &Uuml;meyye&rsquo;ye, insanları hatta Allah&rsquo;ın velilerini dinlerinden &ouml;t&uuml;r&uuml; katletmeleri ve zulmetmelerinden dolayı lanet edilmiştir. Ama bazende bir M&uuml;sl&uuml;manın başka bir M&uuml;sl&uuml;mana zulmettiği g&ouml;r&uuml;lmektedir. Ancak bu zul&uuml;m dine olan d&uuml;şmanlığından dolayı değil kişisel, maddi vb. sebeplerden dolayıdır. Bu t&uuml;r zul&uuml;mler birinci kısım gibi olmayıp onun şiddetinde değildir. Bu durum adam &ouml;ld&uuml;rmek gibi Kur&rsquo;an&rsquo;da ebedi azabın vadedildiği[12] en b&uuml;y&uuml;k zul&uuml;mler i&ccedil;inde ge&ccedil;erlidir. Yani rivayetlerden de[13] anlaşıldığı &uuml;zere birisini kişisel d&uuml;şmanlıktan dolayı değilde dininden dolayı &ouml;ld&uuml;ren kimseye ebedi azap vaadi verilmiştir.</p>\r\n\r\n<p>\r\n	Son olarak şunu hatırlatalım ki mazlumun beddua etmesi ve hakkını istemesi her ne kadar onun hakkı olsa da dinimiz her zaman beddua ve intikam yerine affetmeyi tavsiye etmiştir. Resul-i Ekrem (s.a.a) Allah&rsquo;ın ş&ouml;yle buyurduğunu naklediyor: &lsquo;...Sana zulmedeni affet, seni mahrum edene sen ver, sana k&ouml;t&uuml;l&uuml;k edene sen iyilikle karşılık ver.&rsquo; Kur&rsquo;an&rsquo;da ş&ouml;yle buyurmaktadır: &lsquo;Affetsinler ve hoşg&ouml;rs&uuml;nler. Allah&#39;ın sizi bağışlamasını sevmez misiniz? Allah, su&ccedil;ları &ouml;rter, rahimdir.&rsquo;[14]</p>\r\n\r\n<p>\r\n	Peygamber Efendimizin (s.a.a) ve Masum İmamların (a.s) &ouml;ğretilerine g&ouml;re m&uuml;min kimse ilahi sıfatların tecelli ettiği yer olmalıdır. Allah&rsquo;ın sıfatlarından biri affetmektir. &lsquo;Ya Gaffar&rsquo; &lsquo;Ya Rahim&rsquo; vb. şekilde Allah&rsquo;a seslenerek Ondan g&uuml;nahlarımızı ve hatalarımız bağışlamasını istiyorsak, bizde başkalarını bağışlayalım ki Allah&rsquo;da bizi affetsin. Ancak bu tavsiye cehaletten dolayı bazen birbirinin hakkına riayet etmeyen, birbirine zulmeden m&uuml;sl&uuml;man din kardeşler i&ccedil;indir. &Ccedil;eşitli şekillerde zulmeden b&uuml;y&uuml;k zalimler bu kaidenin dışındadır.</p>\r\n\r\n<p>\r\n	İrfan ve Ahlak A&ccedil;ısından Beddua</p>\r\n\r\n<p>\r\n	Bazı b&uuml;y&uuml;k ahlak &uuml;statları bu a&ccedil;ıdan baktıklarında ş&ouml;yle diyorlar: &lsquo;Bilinmeli ki, insan birinin şerrinden ve zararından dolayı &ccedil;aresiz kalmadığı s&uuml;rece M&uuml;sl&uuml;manlara hatta zalimlere beddua etmek, lanetin kınandığı gibi kınanmıştır. Rivayet edilir ki: &lsquo;Zulme uğramış biri, kendisine zulmedene beddua etmekte o kadar ileri gidiyor ki Allah onu da zalimlerden saymaktadır.&rsquo;[15]&rsquo;[16]</p>\r\n\r\n<p>\r\n	Bu y&uuml;zden bir M&uuml;sl&uuml;man başka bir M&uuml;sl&uuml;mana zul&uuml;m ve cefa ettiğinde beddua ve lanet etmek mazlumun hakkı olsa da imkanlar &ouml;l&ccedil;&uuml;s&uuml;nde onu affetmesi ve bizimde Allah&rsquo;ın affına mazhar olmamız i&ccedil;in işleri Allah&rsquo;a havale etmemiz en mantıklısıdır. Zira Allah mazlumun hakkını alacağını vaadetmiştir. Bizim bilmediğimiz sebeplerden dolayı b&ouml;yle bir şey d&uuml;nyada ger&ccedil;ekleşmezse &ouml;teki d&uuml;nyada ger&ccedil;ekleşecektir.</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] -Enveri, Hasan, Ferheng-i Bozorg-i Sohen, c.8, s.7888, İntişarat-ı Sohen, Tahran, 2. Baskı, HŞ.1382</p>\r\n\r\n<p>\r\n	[2] -Dehhuda, Ali Ekber, Lugatname-i Dehhuda, c.43, s.660, Tahran &Uuml;niversitesi, Yeni 1. Baskı, HŞ.1346.</p>\r\n\r\n<p>\r\n	[3] -Tebbet/1</p>\r\n\r\n<p>\r\n	[4] -Muğniye, Muhammed Cevad, Tefsiru&rsquo;l-Kaşif, c.7, s.621, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HK.1424</p>\r\n\r\n<p>\r\n	[5] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.90, s.359, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1409.</p>\r\n\r\n<p>\r\n	[6] -Temimi Amedi, Gurer-ul Hikem, s.350, Defter-i Tebliğat-ı İslami, Kum, HŞ.1366.</p>\r\n\r\n<p>\r\n	[7] -Kuleyni, Muhammed b. Yakup, Usul-u Kafi, c.2, s.331, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HŞ.1368.</p>\r\n\r\n<p>\r\n	[8] -Nehc&uuml;&rsquo;l-Belağa, s.511.</p>\r\n\r\n<p>\r\n	[9] -Duanın felsefesi ve şartları i&ccedil;in bkz: Duanın Felsefesi, Soru:8961 (Site:9037); Duanın İcabet Olmasının Şartları ve Yolları, Soru:2145 (Site2269).</p>\r\n\r\n<p>\r\n	[10] -Yunus/11</p>\r\n\r\n<p>\r\n	[11] -İbrahim/42</p>\r\n\r\n<p>\r\n	[12] -Nisa/11</p>\r\n\r\n<p>\r\n	[13] -Bab-u Enne Men Katele M&uuml;minen Ala Dinihi Fe-Leyset Lehu Tevbetun: Ravi diyor ki: İmam Sadık&rsquo;tan (a.s) Allah Azze ve Celle&rsquo;nin buyurduğu &lsquo;Kim bir m&uuml;mini kasten &ouml;ld&uuml;r&uuml;rse cezası i&ccedil;inde ebedi olarak kalacağı cehenneme atılmaktır.&rsquo; ayet hakkında sorduğumda ş&ouml;yle buyurdu: Bir m&uuml;mini dini i&ccedil;in &ouml;ld&uuml;ren kimsedir. Allah bunu yapan kimse i&ccedil;in &lsquo;Ona pek b&uuml;y&uuml;k bir azap hazırlamıştır.&rsquo; diye buyurmuştur.&rsquo; Dedim ki: &lsquo;Birsinin bir başkasıyla arasında her hangi bir mesele olsa ve onu kılıcıyla vurarak &ouml;ld&uuml;rse (ne olur)?&rsquo; İmam (a.s) buyurdu: Bu kasıtlı kimse Allah Azze ve Celle&rsquo;nin buyurduğu kimse değildir.&rsquo; (Kafi, c.7, s.275-276) &nbsp;</p>\r\n\r\n<p>\r\n	[14] -Nur/22</p>\r\n\r\n<p>\r\n	[15] -Kafi, c.2, s.333, H.17.</p>\r\n\r\n<p>\r\n	[16] -Neraki, Ahmed, Miracu&rsquo;s-Saadat, s.197, eski baskı, İntişarat-ı Emin ve Reşidi, Tahran; Neraki, Mehdi, Camiu&rsquo;s-Saadat, c.1, s.305, İsmailiyan, Kum, HŞ.1386.</p>\r\n','Beddua dini &ouml;ğretilerde olan bir şeydir. &Ouml;rneğin Kur&rsquo;an buyuruyor: &lsquo;Kırılsın Ebu Lehebin elleri sakat olsun...&rsquo; Bir hadiste &lsquo;Mazlumun bedduasından korkun! &Ccedil;&uuml;nk&uuml; onun bedduası g&ouml;ğe &ccedil;ıkar.&rsquo; diye buyurulmaktadır. Bu konuda ayet ve hadis &ccedil;oktur. Ancak nasıl ki duanın kabul olma şartları varsa ve herkesin her duası kabul olmuyorsa, kendisine haksızlık yapılan veya kalbi kırılan kimsenin de bedduası hemen kabul olacak diye bir şey yoktur. Zira Kur&rsquo;an&rsquo;ın buyurduğu gibi, insanlar &lsquo;iyilikleri&rsquo; kazanmak i&ccedil;in acele ettikleri gibi Allah&rsquo;ta cezalandırmakta acele etseydi hepsi yokolurdu. Dolayısıyla hakkı almak bazen bu d&uuml;nyada ger&ccedil;ekleştiği gibi bazende &ccedil;eşitli nedenlerden dolayı bu d&uuml;nyada ger&ccedil;ekleşmez ve ahirete havale edilir. Kıyametin kurulmasının nedenlerinden biri mustazafların, mazlumların haklarının zalimlerden ve su&ccedil;lulardan alınmasıdır.\r\n\r\n	\r\n		Belirtmek gerekir ki zulm&uuml;nde dereceleri vardır. Yani zayıfı var, g&uuml;&ccedil;l&uuml;s&uuml; var. Zalimlerin insanlara yapacağı en b&uuml;y&uuml;k zul&uuml;m onların dinine, sahip oldukları haklara yaptıkları zul&uuml;md&uuml;r ve &ouml;ld&uuml;rmektir. Bireysel olarakta Allah&rsquo;a şirk koşmak zul&uuml;md&uuml;r. B&ouml;yle zul&uuml;mler bağışlanmazlar ve laneti hakkederler. Nitekim dualarda Ben&icirc; &Uuml;meyye&rsquo;ye, insanları, hatta Allah&rsquo;ın velilerini dinlerinden &ouml;t&uuml;r&uuml; katletmelerinden, zultmetmelerinden dolayı lanet edilmiştir. Bazen bir M&uuml;sl&uuml;manın başka bir M&uuml;sl&uuml;mana zulmettiğini g&ouml;r&uuml;r&uuml;z. Bu zul&uuml;m onun dinine olan d&uuml;şmanlığından dolayı değilde kişisel, maddi vb. sebeplerden dolayı olursa bu t&uuml;r zul&uuml;mler birinci kısım gibi olmayıp onun ayarında değildir. Bu y&uuml;zden affedilebilirler.','&nbsp;Soruda gelen beddua konusunu birka&ccedil; a&ccedil;ıdan inceleyeceğiz.\r\n\r\n\r\n	a) L&uuml;gatte Beddua\r\n\r\n\r\n	Beddua, birinin &ouml;l&uuml;m&uuml;, başarızsızlığı, bedbahtlığı i&ccedil;in edilen k&ouml;t&uuml; dua demektir.[1] Lanet, lanet etmek, k&ouml;t&uuml;l&uuml;k ve k&ouml;t&uuml;lemek manalarına da gelmiştir.[2]\r\n\r\n\r\n	Demek ki lugat&ccedil;ilere g&ouml;re beddua, dua edilenin zararına olan bir dua &ccedil;eşididir. Başka bir deyişle, dua iki &ccedil;eşittir: Biri herkesin bildiği hayır duası, diğeri ise k&ouml;t&uuml; ve lanet duası.\r\n\r\n\r\n	Kur&rsquo;an&rsquo;da Beddua\r\n\r\n\r\n	Beddua da tıpkı dua gibi dini &ouml;ğretilerimiz ve kaynaklarımızda a&ccedil;ıkca gelmiştir. Allah Teala Tebbet suresinde Peygamberimizin amcası Ebu Leheb&rsquo;e Peygamberimize verdiği eziyet ve sıkıntılardan dolayı beddua ederek ş&ouml;yle buyurmaktadır: &lsquo;Kurusun Ebu Leheb&rsquo;in elleri ve kurudu da.&rsquo;[3]\r\n\r\n\r\n	Ayetin orjinalinde ge&ccedil;en &lsquo;et-Teb&rsquo; s&ouml;zc&uuml;ğ&uuml; helaket, &ouml;l&uuml;m manasına gelmektedir. Surenin başındaki ilk &lsquo;Teb&rsquo; Ebu Leheb&rsquo;in helaketine ve zararına edilen duadır.[4] Yani ger&ccedil;ekte bedduadır.\r\n\r\n\r\n	Rivayetlerde Beddua\r\n\r\n\r\n	Masum İmalar&rsquo;dan gelen rivayetlerde de mazlumun bedduasına &ouml;zel &ouml;nem verilmiştir. Aşağıda buna birka&ccedil; &ouml;rnek getiriyoruz:\r\n\r\n\r\n	1- İmam Sadık (a.s) ş&ouml;yle buyuruyor: &lsquo;Mazlumun bedduasından korkun, zira onun bedduası g&ouml;ğe y&uuml;kselir.&rsquo;[5]\r\n\r\n\r\n	2- Bir başka rivayette ş&ouml;yle buyuruyor: &lsquo;Mazlumun bedduasından korkun; ş&uuml;phesiz o hakkını Allah&rsquo;tan istemektedir. Allah-u Subhan ise istenilen hakka icabet etmekten başka bir şeyle cevap vermekten daha y&uuml;cedir.&rsquo;[6]\r\n\r\n\r\n	3- İmam Bakır (a.s) buyuruyor: Babamın &ouml;l&uuml;m&uuml; yaklaştığında beni g&ouml;ğs&uuml;ne yapıştırıp ş&ouml;yle buyurdu: Oğlum! Babamın &ouml;l&uuml;m d&ouml;şeğinde iken bana vasiyet etttiği şeyi sana vasiyet edeceğim. Babası Ona ş&ouml;yle vasiyet emişti: &lsquo;Allah&rsquo;tan başka yardımcısı olmayan kimseye zulmetme.&rsquo;[7]\r\n\r\n\r\n	4- Hz. Ali (a.s) buyuruyor: &lsquo;Mazlumun zalimden hakkını alacağı g&uuml;n, zalimin mazlumun hakkını aldığı g&uuml;nden daha &ccedil;etin olacaktır.&rsquo;[8]\r\n\r\n\r\n	Bedduanın İncelenmesi\r\n\r\n\r\n	Ayet ve rivayetler g&ouml;z &ouml;n&uuml;ne alındığında beddua etmenin dini &ouml;ğretilerimizde bilinen bir mesele olduğu g&ouml;r&uuml;lecektir. Ancak nasıl ki duanın kabul olma şartları varsa ve herkesin her duası kabul olmuyorsa,[9] bedduada b&ouml;yledir. Yani kendisine haksızlık yapılan veya kalbi kırılan kimse beddua ettiğinde bedduası hemen kabul olacak diye bir kural yoktur.\r\n\r\n\r\n	Kur&rsquo;an bu konuda ş&ouml;yle buyurmaktadır: &lsquo;Allah, insanların, hayırın hemen oluvermesini istedikleri gibi şerri &ccedil;abucak verseydi ecellerinin gelip &ccedil;atmasına &ccedil;oktan h&uuml;kmedilmiş olurdu. Ama bize kavuşmayı ummayanları biz, azgınlıklarında sersemce bir halde bırakırız.&rsquo;[10] &nbsp;\r\n\r\n\r\n	Ancak başkalarına zulmetmek kul hakkına girdiği i&ccedil;in Allah onun bağışlanmasını insanların kendisine bırakmıştır. Zulme uğrayan kimse, hakkından ge&ccedil;erse Allah&rsquo;ta ondan ge&ccedil;er. Ama mazlum kendisine yapılan zul&uuml;m&uuml; bağışlamazsa Allah&rsquo;ta onun hakkını alacaktır: &lsquo;Sakın zalimlerin yaptıklarından Allah&#39;ı gafil sanma; onları, g&ouml;zlerin dehşetle dikilip kalacağı g&uuml;ne ertelemektedir.&rsquo;[11]\r\n\r\n\r\n	Dolayısıyla hakkı almak bazen bu d&uuml;nyada ger&ccedil;ekleştiği gibi bazende &ccedil;eşitli nedenlerden dolayı ahirete kalır. Zaten kıyametin kurulmasının nedenlerinden biri mustazafların ve mazlumların haklarının zalimlerden ve su&ccedil;lulardan alınmasıdır.\r\n\r\n\r\n	Bu bağlamda dikkat edilmesi gerek nokta şudur: Zul&uuml;m dereceleri vardır. Yani zayıfı var, şiddetlisi var. Zalimlerin insanlara yaptığı en b&uuml;y&uuml;k zul&uuml;m onların dinine, sahip oldukları haklara yaptıkları zul&uuml;md&uuml;r. Bireysel olarakta Allah&rsquo;a şirk koşmak en b&uuml;y&uuml;k zul&uuml;md&uuml;r. B&ouml;yle zul&uuml;mler bağışlanmadıkları gibi laneti de hakkederler. Nitekim dualarda Ben&icirc; &Uuml;meyye&rsquo;ye, insanları hatta Allah&rsquo;ın velilerini dinlerinden &ouml;t&uuml;r&uuml; katletmeleri ve zulmetmelerinden dolayı lanet edilmiştir. Ama bazende bir M&uuml;sl&uuml;manın başka bir M&uuml;sl&uuml;mana zulmettiği g&ouml;r&uuml;lmektedir. Ancak bu zul&uuml;m dine olan d&uuml;şmanlığından dolayı değil kişisel, maddi vb. sebeplerden dolayıdır. Bu t&uuml;r zul&uuml;mler birinci kısım gibi olmayıp onun şiddetinde değildir. Bu durum adam &ouml;ld&uuml;rmek gibi Kur&rsquo;an&rsquo;da ebedi azabın vadedildiği[12] en b&uuml;y&uuml;k zul&uuml;mler i&ccedil;inde ge&ccedil;erlidir. Yani rivayetlerden de[13] anlaşıldığı &uuml;zere birisini kişisel d&uuml;şmanlıktan dolayı değilde dininden dolayı &ouml;ld&uuml;ren kimseye ebedi azap vaadi verilmiştir.\r\n\r\n\r\n	Son olarak şunu hatırlatalım ki mazlumun beddua etmesi ve hakkını istemesi her ne kadar onun hakkı olsa da dinimiz her zaman beddua ve intikam yerine affetmeyi tavsiye etmiştir. Resul-i Ekrem (s.a.a) Allah&rsquo;ın ş&ouml;yle buyurduğunu naklediyor: &lsquo;...Sana zulmedeni affet, seni mahrum edene sen ver, sana k&ouml;t&uuml;l&uuml;k edene sen iyilikle karşılık ver.&rsquo; Kur&rsquo;an&rsquo;da ş&ouml;yle buyurmaktadır: &lsquo;Affetsinler ve hoşg&ouml;rs&uuml;nler. Allah&#39;ın sizi bağışlamasını sevmez misiniz? Allah, su&ccedil;ları &ouml;rter, rahimdir.&rsquo;[14]\r\n\r\n\r\n	Peygamber Efendimizin (s.a.a) ve Masum İmamların (a.s) &ouml;ğretilerine g&ouml;re m&uuml;min kimse ilahi sıfatların tecelli ettiği yer olmalıdır. Allah&rsquo;ın sıfatlarından biri affetmektir. &lsquo;Ya Gaffar&rsquo; &lsquo;Ya Rahim&rsquo; vb. şekilde Allah&rsquo;a seslenerek Ondan g&uuml;nahlarımızı ve hatalarımız bağışlamasını istiyorsak, bizde başkalarını bağışlayalım ki Allah&rsquo;da bizi affetsin. Ancak bu tavsiye cehaletten dolayı bazen birbirinin hakkına riayet etmeyen, birbirine zulmeden m&uuml;sl&uuml;man din kardeşler i&ccedil;indir. &Ccedil;eşitli şekillerde zulmeden b&uuml;y&uuml;k zalimler bu kaidenin dışındadır.\r\n\r\n\r\n	İrfan ve Ahlak A&ccedil;ısından Beddua\r\n\r\n\r\n	Bazı b&uuml;y&uuml;k ahlak &uuml;statları bu a&ccedil;ıdan baktıklarında ş&ouml;yle diyorlar: &lsquo;Bilinmeli ki, insan birinin şerrinden ve zararından dolayı &ccedil;aresiz kalmadığı s&uuml;rece M&uuml;sl&uuml;manlara hatta zalimlere beddua etmek, lanetin kınandığı gibi kınanmıştır. Rivayet edilir ki: &lsquo;Zulme uğramış biri, kendisine zulmedene beddua etmekte o kadar ileri gidiyor ki Allah onu da zalimlerden saymaktadır.&rsquo;[15]&rsquo;[16]\r\n\r\n\r\n	Bu y&uuml;zden bir M&uuml;sl&uuml;man başka bir M&uuml;sl&uuml;mana zul&uuml;m ve cefa ettiğinde beddua ve lanet etmek mazlumun hakkı olsa da imkanlar &ouml;l&ccedil;&uuml;s&uuml;nde onu affetmesi ve bizimde Allah&rsquo;ın affına mazhar olmamız i&ccedil;in işleri Allah&rsquo;a havale etmemiz en mantıklısıdır. Zira Allah mazlumun hakkını alacağını vaadetmiştir. Bizim bilmediğimiz sebeplerden dolayı b&ouml;yle bir şey d&uuml;nyada ger&ccedil;ekleşmezse &ouml;teki d&uuml;nyada ger&ccedil;ekleşecektir.\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] -Enveri, Hasan, Ferheng-i Bozorg-i Sohen, c.8, s.7888, İntişarat-ı Sohen, Tahran, 2. Baskı, HŞ.1382\r\n\r\n\r\n	[2] -Dehhuda, Ali Ekber, Lugatname-i Dehhuda, c.43, s.660, Tahran &Uuml;niversitesi, Yeni 1. Baskı, HŞ.1346.\r\n\r\n\r\n	[3] -Tebbet/1\r\n\r\n\r\n	[4] -Muğniye, Muhammed Cevad, Tefsiru&rsquo;l-Kaşif, c.7, s.621, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HK.1424\r\n\r\n\r\n	[5] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.90, s.359, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1409.\r\n\r\n\r\n	[6] -Temimi Amedi, Gurer-ul Hikem, s.350, Defter-i Tebliğat-ı İslami, Kum, HŞ.1366.\r\n\r\n\r\n	[7] -Kuleyni, Muhammed b. Yakup, Usul-u Kafi, c.2, s.331, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HŞ.1368.\r\n\r\n\r\n	[8] -Nehc&uuml;&rsquo;l-Belağa, s.511.\r\n\r\n\r\n	[9] -Duanın felsefesi ve şartları i&ccedil;in bkz: Duanın Felsefesi, Soru:8961 (Site:9037); Duanın İcabet Olmasının Şartları ve Yolları, Soru:2145 (Site2269).\r\n\r\n\r\n	[10] -Yunus/11\r\n\r\n\r\n	[11] -İbrahim/42\r\n\r\n\r\n	[12] -Nisa/11\r\n\r\n\r\n	[13] -Bab-u Enne Men Katele M&uuml;minen Ala Dinihi Fe-Leyset Lehu Tevbetun: Ravi diyor ki: İmam Sadık&rsquo;tan (a.s) Allah Azze ve Celle&rsquo;nin buyurduğu &lsquo;Kim bir m&uuml;mini kasten &ouml;ld&uuml;r&uuml;rse cezası i&ccedil;inde ebedi olarak kalacağı cehenneme atılmaktır.&rsquo; ayet hakkında sorduğumda ş&ouml;yle buyurdu: Bir m&uuml;mini dini i&ccedil;in &ouml;ld&uuml;ren kimsedir. Allah bunu yapan kimse i&ccedil;in &lsquo;Ona pek b&uuml;y&uuml;k bir azap hazırlamıştır.&rsquo; diye buyurmuştur.&rsquo; Dedim ki: &lsquo;Birsinin bir başkasıyla arasında her hangi bir mesele olsa ve onu kılıcıyla vurarak &ouml;ld&uuml;rse (ne olur)?&rsquo; İmam (a.s) buyurdu: Bu kasıtlı kimse Allah Azze ve Celle&rsquo;nin buyurduğu kimse değildir.&rsquo; (Kafi, c.7, s.275-276) &nbsp;\r\n\r\n\r\n	[14] -Nur/22\r\n\r\n\r\n	[15] -Kafi, c.2, s.333, H.17.\r\n\r\n\r\n	[16] -Neraki, Ahmed, Miracu&rsquo;s-Saadat, s.197, eski baskı, İntişarat-ı Emin ve Reşidi, Tahran; Neraki, Mehdi, Camiu&rsquo;s-Saadat, c.1, s.305, İsmailiyan, Kum, HŞ.1386.'),(392,'tr397','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Soruda belirttiğiniz &ouml;z&uuml;r, &ccedil;ocuğu d&uuml;ş&uuml;rmek i&ccedil;in şer&rsquo;i cevaz sayılmamaktadır, onu d&uuml;ş&uuml;rmeniz g&uuml;nahtır ve diyet vermeyi gerektirmektedir. &nbsp;</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Taklit mercilerinin bu konudaki g&ouml;r&uuml;şleri aynı olduğundan aşağıda Hz. Ayetullah Safi Gulpaygani&rsquo;den sorulan soruya verdiği cevabı getiriyoruz:</p>\r\n\r\n<p>\r\n	Soruda belirttiğiniz &ouml;z&uuml;r &ccedil;ocuğu d&uuml;ş&uuml;rmek i&ccedil;in şer&rsquo;i cevaz sayılmamaktadır, onu d&uuml;ş&uuml;rmeniz g&uuml;nahtır ve diyet vermeyide gerektirmektedir. Allah Teala buyuruyor: &lsquo;Yoksulluk korkusuyla &ccedil;ocuklarınızı &ouml;ld&uuml;rmeyin; onları da, sizi de biz rızıklandırırız. Ş&uuml;phesiz onları &ouml;ld&uuml;rmek, pek b&uuml;y&uuml;k bir su&ccedil;tur.&rsquo; D&uuml;ş&uuml;r&uuml;lmek istenen &ccedil;ocuk rızkın bolluğuna, yaşamdaki sorunların giderilmesine, anne ve babanın d&uuml;nya ve ahiret saadetine neden olabilir. Rızık Allah&rsquo;ın elindedir: &lsquo;G&ouml;ğ&uuml;n ve yery&uuml;z&uuml;n&uuml;n Rabbine andolsun ki hi&ccedil; ş&uuml;phe yok, O sizin konuşmanız gibi ger&ccedil;ektir&rsquo;[1]</p>\r\n\r\n<p>\r\n	&Ccedil;ocuk d&uuml;ş&uuml;rmenin diyeti ise ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	&lsquo;Zahire g&ouml;re cenin rahime d&uuml;şt&uuml;ğ&uuml; andan 40 g&uuml;ne kadar &lsquo;nutfe&rsquo;dir. Bu s&uuml;re i&ccedil;inde onu d&uuml;ş&uuml;rmenin diyeti 20 şer&rsquo;i miskal sikkeli altındır. Her miskal 18 nohut [3.5154 gr.] ağırlığındadır. Ondan sonra gelen 40 g&uuml;n &lsquo;alaka&rsquo; yani kan pıhtısıdır. Onun diyeti 40 miskaldir. Sonraki 40 g&uuml;n mudġata yani bir et par&ccedil;asıdır. Onun diyeti 60 miskaldir. (Buraya kadar d&ouml;rt aydır.)&nbsp; Ondan sonra kemik olur, onun diyeti 80 miskaldir. Sonra et gelişir ve azası d&uuml;zenlenmiş olur, onun diyeti 100 miskaldir. Ruh &uuml;flendiği anda ise oğlan olsa diyeti 1000 miskal, kız olsa 500 şer&rsquo;i miskal sikkeli altındır. T&uuml;m bu suretlerde her bir miskal altının yerine on dirhem g&uuml;m&uuml;ş verilse de yeterlidir. Hamile kadının kendisi bilerek cenini d&uuml;ş&uuml;r&uuml;rse, yukarıda ayrıntılı şekilde gelen diyeti ceninin varislerine vermelidir. Kadının kendisi bu diyetten miras alamaz. Evet ceninin varisleri affederlerse diyet d&uuml;şer. Ama ruhun &uuml;flendiği ceninin katledilme keffaresini vermek ona farzdır.&rsquo;[2]</p>\r\n\r\n<p>\r\n	B&uuml;t&uuml;n bunlarla birlikte uzman bir bir doktora danışarak anneyi tehdit eden zarar ve tehlike &ouml;l&ccedil;&uuml;lmelidir. Zira fakihler anneye gelecek can tehlikesi veya &ouml;nemli bir zararda cenini d&uuml;ş&uuml;rmenin caiz olduğunu s&ouml;ylemişlerdir. &Ouml;rneğin:</p>\r\n\r\n<p>\r\n	Ayetullah Tebrizi: Hamile kalınan &ccedil;ocuktan dolayı anne tehlike korkusu yaşıyorsa (velev ki uzman doktorun s&ouml;ylemesiyle b&ouml;yle bir korkuya kapılmış olsun) annenin kendisi ila&ccedil; kullanarak ve benzeri şekilde &ccedil;ocuğu d&uuml;ş&uuml;rebilir. Vallahu&rsquo;l-Alim.[3]</p>\r\n\r\n<p>\r\n	Ayetullah Mekarim: Anne i&ccedil;in tehlike veya korku olduğuna yakin edilirse yahut &ouml;nemli bir zarar s&ouml;z konusu ise ilk merhalelerde (d&ouml;rt aylıktan &ouml;nce) cenini d&uuml;ş&uuml;rmesi caizdir.[4]</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] -Gulpaygani, L&uuml;tfullah Safi, Camiu&rsquo;l-Ahkam, c.2, s.55, İntişarat-ı Hazret-i Masume (s.a), Kum-İran, 4. Baskı, HK.1417.</p>\r\n\r\n<p>\r\n	[2] -Lenkerani, Muhammed Fazıl, Camiu&rsquo;l-Mesail, c.1, s.515, İntişarat-ı Emir-i Kalem, Kum-İran.</p>\r\n\r\n<p>\r\n	[3] -Tebrizi, Cevad, Risale-i Ahkam-ı Banuvan, s.239, Kum-İran.</p>\r\n\r\n<p>\r\n	[4] -Şirazi, Nasir Mekarim, Risale-i Tevzihu&rsquo;l-Mesail, s.486, İntişarat-ı Medrese-i İmam Ali b. Ebi Talib (a.s), Kum, 52. Baskı, HK. 1429.</p>\r\n','Soruda belirttiğiniz &ouml;z&uuml;r, &ccedil;ocuğu d&uuml;ş&uuml;rmek i&ccedil;in şer&rsquo;i cevaz sayılmamaktadır, onu d&uuml;ş&uuml;rmeniz g&uuml;nahtır ve diyet vermeyi gerektirmektedir. &nbsp;','&nbsp;Taklit mercilerinin bu konudaki g&ouml;r&uuml;şleri aynı olduğundan aşağıda Hz. Ayetullah Safi Gulpaygani&rsquo;den sorulan soruya verdiği cevabı getiriyoruz:\r\n\r\n\r\n	Soruda belirttiğiniz &ouml;z&uuml;r &ccedil;ocuğu d&uuml;ş&uuml;rmek i&ccedil;in şer&rsquo;i cevaz sayılmamaktadır, onu d&uuml;ş&uuml;rmeniz g&uuml;nahtır ve diyet vermeyide gerektirmektedir. Allah Teala buyuruyor: &lsquo;Yoksulluk korkusuyla &ccedil;ocuklarınızı &ouml;ld&uuml;rmeyin; onları da, sizi de biz rızıklandırırız. Ş&uuml;phesiz onları &ouml;ld&uuml;rmek, pek b&uuml;y&uuml;k bir su&ccedil;tur.&rsquo; D&uuml;ş&uuml;r&uuml;lmek istenen &ccedil;ocuk rızkın bolluğuna, yaşamdaki sorunların giderilmesine, anne ve babanın d&uuml;nya ve ahiret saadetine neden olabilir. Rızık Allah&rsquo;ın elindedir: &lsquo;G&ouml;ğ&uuml;n ve yery&uuml;z&uuml;n&uuml;n Rabbine andolsun ki hi&ccedil; ş&uuml;phe yok, O sizin konuşmanız gibi ger&ccedil;ektir&rsquo;[1]\r\n\r\n\r\n	&Ccedil;ocuk d&uuml;ş&uuml;rmenin diyeti ise ş&ouml;yledir:\r\n\r\n\r\n	&lsquo;Zahire g&ouml;re cenin rahime d&uuml;şt&uuml;ğ&uuml; andan 40 g&uuml;ne kadar &lsquo;nutfe&rsquo;dir. Bu s&uuml;re i&ccedil;inde onu d&uuml;ş&uuml;rmenin diyeti 20 şer&rsquo;i miskal sikkeli altındır. Her miskal 18 nohut [3.5154 gr.] ağırlığındadır. Ondan sonra gelen 40 g&uuml;n &lsquo;alaka&rsquo; yani kan pıhtısıdır. Onun diyeti 40 miskaldir. Sonraki 40 g&uuml;n mudġata yani bir et par&ccedil;asıdır. Onun diyeti 60 miskaldir. (Buraya kadar d&ouml;rt aydır.)&nbsp; Ondan sonra kemik olur, onun diyeti 80 miskaldir. Sonra et gelişir ve azası d&uuml;zenlenmiş olur, onun diyeti 100 miskaldir. Ruh &uuml;flendiği anda ise oğlan olsa diyeti 1000 miskal, kız olsa 500 şer&rsquo;i miskal sikkeli altındır. T&uuml;m bu suretlerde her bir miskal altının yerine on dirhem g&uuml;m&uuml;ş verilse de yeterlidir. Hamile kadının kendisi bilerek cenini d&uuml;ş&uuml;r&uuml;rse, yukarıda ayrıntılı şekilde gelen diyeti ceninin varislerine vermelidir. Kadının kendisi bu diyetten miras alamaz. Evet ceninin varisleri affederlerse diyet d&uuml;şer. Ama ruhun &uuml;flendiği ceninin katledilme keffaresini vermek ona farzdır.&rsquo;[2]\r\n\r\n\r\n	B&uuml;t&uuml;n bunlarla birlikte uzman bir bir doktora danışarak anneyi tehdit eden zarar ve tehlike &ouml;l&ccedil;&uuml;lmelidir. Zira fakihler anneye gelecek can tehlikesi veya &ouml;nemli bir zararda cenini d&uuml;ş&uuml;rmenin caiz olduğunu s&ouml;ylemişlerdir. &Ouml;rneğin:\r\n\r\n\r\n	Ayetullah Tebrizi: Hamile kalınan &ccedil;ocuktan dolayı anne tehlike korkusu yaşıyorsa (velev ki uzman doktorun s&ouml;ylemesiyle b&ouml;yle bir korkuya kapılmış olsun) annenin kendisi ila&ccedil; kullanarak ve benzeri şekilde &ccedil;ocuğu d&uuml;ş&uuml;rebilir. Vallahu&rsquo;l-Alim.[3]\r\n\r\n\r\n	Ayetullah Mekarim: Anne i&ccedil;in tehlike veya korku olduğuna yakin edilirse yahut &ouml;nemli bir zarar s&ouml;z konusu ise ilk merhalelerde (d&ouml;rt aylıktan &ouml;nce) cenini d&uuml;ş&uuml;rmesi caizdir.[4]\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] -Gulpaygani, L&uuml;tfullah Safi, Camiu&rsquo;l-Ahkam, c.2, s.55, İntişarat-ı Hazret-i Masume (s.a), Kum-İran, 4. Baskı, HK.1417.\r\n\r\n\r\n	[2] -Lenkerani, Muhammed Fazıl, Camiu&rsquo;l-Mesail, c.1, s.515, İntişarat-ı Emir-i Kalem, Kum-İran.\r\n\r\n\r\n	[3] -Tebrizi, Cevad, Risale-i Ahkam-ı Banuvan, s.239, Kum-İran.\r\n\r\n\r\n	[4] -Şirazi, Nasir Mekarim, Risale-i Tevzihu&rsquo;l-Mesail, s.486, İntişarat-ı Medrese-i İmam Ali b. Ebi Talib (a.s), Kum, 52. Baskı, HK. 1429.'),(393,'tr396','<p>\r\n	&nbsp;Kur&rsquo;an&rsquo;da &lsquo;gece&rsquo; kelimesinin &lsquo;g&uuml;nd&uuml;z&rsquo; kelimesinden &ouml;nce gelmesi konusunda m&uuml;fessirlerin &ouml;ne s&uuml;rd&uuml;ğ&uuml;&nbsp; g&ouml;r&uuml;şlerin &ouml;nemlileri şunlardır:</p>\r\n\r\n<p>\r\n	1- Bazılarına g&ouml;re gecenin g&uuml;nd&uuml;zden &ouml;nce gelmesinin nedeni Hak Teala&rsquo;nın geceyi g&uuml;nd&uuml;zden &ouml;nce yaratmasından dolayıdır.[1]</p>\r\n\r\n<p>\r\n	2- Bazılarına g&ouml;re &lsquo;gece&rsquo; kelimesinden sonra ve &lsquo;g&uuml;nd&uuml;z&rsquo; kelimesinden &ouml;nce gelen &lsquo;Vav&rsquo; harfi sıralamayı gerektirmez. &Ccedil;&uuml;nk&uuml; Allah geceyi insanların istirahat etmeleri, g&uuml;nd&uuml;z&uuml;de &ccedil;alışmaları i&ccedil;in yaratmıştır. Nitekim ş&ouml;yle buyuruyor: &lsquo;Geceyi bir &ouml;rt&uuml; yaptık, g&uuml;nd&uuml;z&uuml; de ge&ccedil;im zamanı.&rsquo;[2]</p>\r\n\r\n<p>\r\n	Her zaman gece olsaydı her şey yok olurdu, her zaman g&uuml;nd&uuml;z ve g&uuml;neşli olsaydı her şey yanardı.[3]</p>\r\n\r\n<p>\r\n	Kur&rsquo;an&rsquo;da bu g&ouml;r&uuml;ş&uuml; destekleyen başka &ouml;rnekler de var: &lsquo;Ey Meryem, Rabbine g&ouml;n&uuml;lden itaatte bulun, secde et ve r&uuml;ku edenlerle birlikte r&uuml;ku et.&rsquo;[4] Ayet-i kerime&rsquo;de secdenin r&uuml;kudan &ouml;nce gelmesi Hz. Meryem&rsquo;in (s.a) namazındaki sıralamayı g&ouml;stermez. Ama&ccedil; her iki ibadetinde yerine getirilmesidir. Zira &lsquo;vav&rsquo;la atfedilmesi sıralamayı g&ouml;stermez. Mesela birine namaz kıl, humus ver, oru&ccedil; tut denildiğinde ondan bunların hepsini yerine getirmesi ve itaat etmesi istenmektedir.[5]</p>\r\n\r\n<p>\r\n	Kısacası &lsquo;vav&rsquo; harfi, c&uuml;mlede karine olmadık&ccedil;a sıralamaya delil olmaz.[6]</p>\r\n\r\n<p>\r\n	Daha fazla bilgi i&ccedil;in aşağıdaki tefsirlere m&uuml;racat ediniz:</p>\r\n\r\n<p>\r\n	a) Tabatabai, Seyyid Muhammed H&uuml;seyin, el-Mizan Fi-Tefsiri&rsquo;l-Kur&rsquo;an, c.17, s.90-91.</p>\r\n\r\n<p>\r\n	b) H&uuml;seyni Hemedani, Seyyid Muhammed H&uuml;seyin, Envar-ı Dırahşan, c.13, s.380.</p>\r\n\r\n<p>\r\n	c) Tusi, Muhammed b. Hasan, et-Tibyan Fi-Tefsiri&rsquo;l-Kur&rsquo;an, c.8, s.459-460.</p>\r\n\r\n<p>\r\n	d) Mekarim Şirazi, Nasir, Tefsir-i N&uuml;mune, c.18, s.385-386.</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] -Ebu&rsquo;l F&uuml;tuh Razi, H&uuml;seyin b. Ali, Ravzu&rsquo;l Cinan ve Ravhu&rsquo;l-Cenan Fi-Tefsiri&rsquo;l Kur&rsquo;an, Tahkik: Yahakkı, Dr. Muhammed Cafer ve Nasih, Dr. Muhammed Mehdi, c.2, s.270, Bonyad-ı Pejuheşha-i İslami-i Astan-ı Kuts-i Razavi, Meşhed, HK.1408.</p>\r\n\r\n<p>\r\n	[2] -Nebe/10-11.</p>\r\n\r\n<p>\r\n	[3] -Ravzu&rsquo;l Cinan ve Ravhu&rsquo;l-Cenan Fi-Tefsiri&rsquo;l Kur&rsquo;an, c.2, s.270-271.</p>\r\n\r\n<p>\r\n	[4] -Al-i İmran/43.</p>\r\n\r\n<p>\r\n	[5] -Daverpenah, Ebulfazl, Envaru&rsquo;l-İrfan Fi-Tefsiri&rsquo;l Kur&rsquo;an, c.5, s.380-453, İntişarat-ı Sadra, Tahran, 1. Baskı, HŞ.1375.</p>\r\n\r\n<p>\r\n	[6] -&Ouml;rneğin: &lsquo;Onlara &ouml;ğ&uuml;t verin, onları yatakta yalnız bırakın, d&ouml;v&uuml;n onları.&rsquo; (Nisa/34). ayetindeki &ccedil;areler &lsquo;vav&rsquo; harfiyle birbirlerine atfedilmelerine karşın sıralamaya delil olmamaktadır. Ama ayetin manasından o &uuml;&ccedil;&uuml;n&uuml;n arasında bir sıralamanın olduğunu &ccedil;ıkarabiliriz. (Tababatabai, Seyyid Muhammed H&uuml;seyin, el-Mizan Fi-Tefsiri&rsquo;l-Kur&rsquo;an, (Musevi Hemedani, Seyyid Muhammed Bakır&rsquo;ın Fars&ccedil;a &ccedil;evirisi), c.4, s.345, Defter-i İntişarat-ı İslami, Kum, 5. Baskı, Hk.1417.)</p>\r\n','','&nbsp;Kur&rsquo;an&rsquo;da &lsquo;gece&rsquo; kelimesinin &lsquo;g&uuml;nd&uuml;z&rsquo; kelimesinden &ouml;nce gelmesi konusunda m&uuml;fessirlerin &ouml;ne s&uuml;rd&uuml;ğ&uuml;&nbsp; g&ouml;r&uuml;şlerin &ouml;nemlileri şunlardır:\r\n\r\n\r\n	1- Bazılarına g&ouml;re gecenin g&uuml;nd&uuml;zden &ouml;nce gelmesinin nedeni Hak Teala&rsquo;nın geceyi g&uuml;nd&uuml;zden &ouml;nce yaratmasından dolayıdır.[1]\r\n\r\n\r\n	2- Bazılarına g&ouml;re &lsquo;gece&rsquo; kelimesinden sonra ve &lsquo;g&uuml;nd&uuml;z&rsquo; kelimesinden &ouml;nce gelen &lsquo;Vav&rsquo; harfi sıralamayı gerektirmez. &Ccedil;&uuml;nk&uuml; Allah geceyi insanların istirahat etmeleri, g&uuml;nd&uuml;z&uuml;de &ccedil;alışmaları i&ccedil;in yaratmıştır. Nitekim ş&ouml;yle buyuruyor: &lsquo;Geceyi bir &ouml;rt&uuml; yaptık, g&uuml;nd&uuml;z&uuml; de ge&ccedil;im zamanı.&rsquo;[2]\r\n\r\n\r\n	Her zaman gece olsaydı her şey yok olurdu, her zaman g&uuml;nd&uuml;z ve g&uuml;neşli olsaydı her şey yanardı.[3]\r\n\r\n\r\n	Kur&rsquo;an&rsquo;da bu g&ouml;r&uuml;ş&uuml; destekleyen başka &ouml;rnekler de var: &lsquo;Ey Meryem, Rabbine g&ouml;n&uuml;lden itaatte bulun, secde et ve r&uuml;ku edenlerle birlikte r&uuml;ku et.&rsquo;[4] Ayet-i kerime&rsquo;de secdenin r&uuml;kudan &ouml;nce gelmesi Hz. Meryem&rsquo;in (s.a) namazındaki sıralamayı g&ouml;stermez. Ama&ccedil; her iki ibadetinde yerine getirilmesidir. Zira &lsquo;vav&rsquo;la atfedilmesi sıralamayı g&ouml;stermez. Mesela birine namaz kıl, humus ver, oru&ccedil; tut denildiğinde ondan bunların hepsini yerine getirmesi ve itaat etmesi istenmektedir.[5]\r\n\r\n\r\n	Kısacası &lsquo;vav&rsquo; harfi, c&uuml;mlede karine olmadık&ccedil;a sıralamaya delil olmaz.[6]\r\n\r\n\r\n	Daha fazla bilgi i&ccedil;in aşağıdaki tefsirlere m&uuml;racat ediniz:\r\n\r\n\r\n	a) Tabatabai, Seyyid Muhammed H&uuml;seyin, el-Mizan Fi-Tefsiri&rsquo;l-Kur&rsquo;an, c.17, s.90-91.\r\n\r\n\r\n	b) H&uuml;seyni Hemedani, Seyyid Muhammed H&uuml;seyin, Envar-ı Dırahşan, c.13, s.380.\r\n\r\n\r\n	c) Tusi, Muhammed b. Hasan, et-Tibyan Fi-Tefsiri&rsquo;l-Kur&rsquo;an, c.8, s.459-460.\r\n\r\n\r\n	d) Mekarim Şirazi, Nasir, Tefsir-i N&uuml;mune, c.18, s.385-386.\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] -Ebu&rsquo;l F&uuml;tuh Razi, H&uuml;seyin b. Ali, Ravzu&rsquo;l Cinan ve Ravhu&rsquo;l-Cenan Fi-Tefsiri&rsquo;l Kur&rsquo;an, Tahkik: Yahakkı, Dr. Muhammed Cafer ve Nasih, Dr. Muhammed Mehdi, c.2, s.270, Bonyad-ı Pejuheşha-i İslami-i Astan-ı Kuts-i Razavi, Meşhed, HK.1408.\r\n\r\n\r\n	[2] -Nebe/10-11.\r\n\r\n\r\n	[3] -Ravzu&rsquo;l Cinan ve Ravhu&rsquo;l-Cenan Fi-Tefsiri&rsquo;l Kur&rsquo;an, c.2, s.270-271.\r\n\r\n\r\n	[4] -Al-i İmran/43.\r\n\r\n\r\n	[5] -Daverpenah, Ebulfazl, Envaru&rsquo;l-İrfan Fi-Tefsiri&rsquo;l Kur&rsquo;an, c.5, s.380-453, İntişarat-ı Sadra, Tahran, 1. Baskı, HŞ.1375.\r\n\r\n\r\n	[6] -&Ouml;rneğin: &lsquo;Onlara &ouml;ğ&uuml;t verin, onları yatakta yalnız bırakın, d&ouml;v&uuml;n onları.&rsquo; (Nisa/34). ayetindeki &ccedil;areler &lsquo;vav&rsquo; harfiyle birbirlerine atfedilmelerine karşın sıralamaya delil olmamaktadır. Ama ayetin manasından o &uuml;&ccedil;&uuml;n&uuml;n arasında bir sıralamanın olduğunu &ccedil;ıkarabiliriz. (Tababatabai, Seyyid Muhammed H&uuml;seyin, el-Mizan Fi-Tefsiri&rsquo;l-Kur&rsquo;an, (Musevi Hemedani, Seyyid Muhammed Bakır&rsquo;ın Fars&ccedil;a &ccedil;evirisi), c.4, s.345, Defter-i İntişarat-ı İslami, Kum, 5. Baskı, Hk.1417.)',''),(394,'tr395','<p>\r\n	&nbsp;Peygamber efendimiz ve masum İmamlardan bizlere ulaşan rivayetlerin bir kısmı bazı bitkilerin &ouml;zellikleri, ila&ccedil;lar ve yiyecekler hakkındadır. Bir&ccedil;ok rivayette hafızayı takviye etmenin yolları ve hangi yiyecekler ve ila&ccedil;ların kullanılması gerektiği a&ccedil;ıklanmıştır.&nbsp; Zikri ge&ccedil;en rivayette İmam Ali (a.s) ş&ouml;yle buyuruyor: &ldquo;Her kim biraz halis safranı,&nbsp; ayak otu ve balla karıştırıp her g&uuml;n iki miskal yerse &ouml;yle bir hafızaya sahip olur ki insanlar onun b&uuml;y&uuml;c&uuml; olmasından korkarlar.&rdquo;[1] &Ccedil;ok a&ccedil;ıktır bu ilacın tesiri diğer şartların taşınmasına ve bu ilacın yaratacağı tesiri engelleyecek bir unsurun bulunmamasına başlıdır.</p>\r\n\r\n<p>\r\n	Hafızanın takviyesi ve bunun yolları i&ccedil;in başka d&uuml;sturlar zikir edilmiştir. Daha fazla bilgi i&ccedil;in 870 numaralı &ldquo;Hafızanın takviyesi&rdquo; soruya m&uuml;racaat edin.</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Bihar&rsquo;ul-envar, c: 59, s: 273, H: 73, - وَ مِنْهَا عَنْ عَلِیٍّ ع مَنْ أَخَذَ مِنَ الزَّعْفَرَانِ الْخَالِصِ جُزْءاً وَ مِنَ السُّعْدِ جُزْءاً وَ یُضَافُ إِلَیْهِمَا عَسَلًا وَ یُشْرَبُ مِنْهُ مِثْقَالَیْنِ فِی کُلِّ یَوْمٍ فَإِنَّهُ یُتَخَوَّفُ عَلَیْهِ&rlm;مِنْ شِدَّةِ الْحِفْظِ أَنْ یَکُونَ سَاحِراً.</p>\r\n','','&nbsp;Peygamber efendimiz ve masum İmamlardan bizlere ulaşan rivayetlerin bir kısmı bazı bitkilerin &ouml;zellikleri, ila&ccedil;lar ve yiyecekler hakkındadır. Bir&ccedil;ok rivayette hafızayı takviye etmenin yolları ve hangi yiyecekler ve ila&ccedil;ların kullanılması gerektiği a&ccedil;ıklanmıştır.&nbsp; Zikri ge&ccedil;en rivayette İmam Ali (a.s) ş&ouml;yle buyuruyor: &ldquo;Her kim biraz halis safranı,&nbsp; ayak otu ve balla karıştırıp her g&uuml;n iki miskal yerse &ouml;yle bir hafızaya sahip olur ki insanlar onun b&uuml;y&uuml;c&uuml; olmasından korkarlar.&rdquo;[1] &Ccedil;ok a&ccedil;ıktır bu ilacın tesiri diğer şartların taşınmasına ve bu ilacın yaratacağı tesiri engelleyecek bir unsurun bulunmamasına başlıdır.\r\n\r\n\r\n	Hafızanın takviyesi ve bunun yolları i&ccedil;in başka d&uuml;sturlar zikir edilmiştir. Daha fazla bilgi i&ccedil;in 870 numaralı &ldquo;Hafızanın takviyesi&rdquo; soruya m&uuml;racaat edin.\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Bihar&rsquo;ul-envar, c: 59, s: 273, H: 73, - وَ مِنْهَا عَنْ عَلِیٍّ ع مَنْ أَخَذَ مِنَ الزَّعْفَرَانِ الْخَالِصِ جُزْءاً وَ مِنَ السُّعْدِ جُزْءاً وَ یُضَافُ إِلَیْهِمَا عَسَلًا وَ یُشْرَبُ مِنْهُ مِثْقَالَیْنِ فِی کُلِّ یَوْمٍ فَإِنَّهُ یُتَخَوَّفُ عَلَیْهِ&rlm;مِنْ شِدَّةِ الْحِفْظِ أَنْ یَکُونَ سَاحِراً.',''),(395,'tr410','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Ali (s.a) kendisinden &ouml;nceki &uuml;&ccedil; halifenin hilafet makamına oturmalarının nasıllığını &ldquo;<strong><em>nehc&uuml;l &ndash; balaga</em></strong>&rdquo;nın &uuml;&ccedil;&uuml;nc&uuml; hutbesinde anlatmış. Bu hutbe, hazreti Ali&rsquo;nin (bu hutbenin sonunda s&ouml;ylemiş olduğu) s&ouml;zlerinden yararlanarak &ldquo;<strong><em>Şıkşıkiyye</em></strong>&rdquo; adı verilmiş ve bu adla tanınmıştır. Şıkşıkiyye hutbesi, İmam Ali&#39;nin (a.s.) hilafet hakkında yapmış olduğu şik&acirc;yetini, kendi hakkının gasp edilmesinin karşısında g&ouml;stermiş olduğu sabırlı duruşunu ve daha sonra halkın kendisine nasıl biat ettiği konuları i&ccedil;ermektedir. Ayrıntıları detaylı cevapta okuyabilirsiniz.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;&ldquo;Nehc&uuml;&rsquo;l-Balaga&rdquo;nın &uuml;&ccedil;&uuml;nc&uuml; hutbesi &ldquo;şıkşıkiyye&rdquo; adıyla meşhur ve bu adla tanınmaktadır.</p>\r\n\r\n<p>\r\n	Bu hutbe, hazreti Ali&rsquo;nin (bu hutbenin sonunda s&ouml;ylemiş olduğu) s&ouml;zlerinden yararlanarak &ldquo;Şıkşıkiyye&rdquo; adı verilmiş ve bu adla tanınmıştır. Hazreti Ali (a.s.) bu hutbede, hilafet hakkında yapmış olduğu şik&acirc;yetini, kendi hakkının gasp edilmesinin karşısında g&ouml;stermiş olduğu sabırlı duruşunu ve daha sonra halkın kendisine nasıl biat ettiği konuları i&ccedil;ermektedir.</p>\r\n\r\n<p>\r\n	Hz. Ali bu hutbede ş&ouml;yle buyurur: &ldquo;Allaha yemin ederim ki o, (birinci halife) hilafet abasını giydi. Oysaki o İslam devletini idare etme bağlamında benim değirmen taşlarının ekseni gibi (ki değirmen onsuz &ccedil;alışmıyor) olduğumu &ccedil;ok iyi biliyordu. O, sel ve &ccedil;eşmelerin dağların eteğinden aktığı gibi ilim ve fazilet pınarlarının da engin v&uuml;cudumdan aktığını ve (u&ccedil;up uzak d&uuml;ş&uuml;ncelerin zirvelerine giden) kuşların benim y&uuml;ce d&uuml;ş&uuml;nce ve fikirlerime ulaşamayacağını &ccedil;ok iyi biliyordu. Durum b&ouml;yle olunca ben, hilafet abasını bıraktım ve eteğimi sararak ondan &ccedil;ektim (ve kenara &ccedil;ekildim). Oysaki şu d&uuml;ş&uuml;nceye dalmıştım: Tek başıma (yaversiz bir halde kendimin ve halkın hakkını almak i&ccedil;in) kıyam etmeliyim mi yoksa oluşturmuş oldukları bu boğucu atmosferde ve meydana getirmiş oldukları bu karanlıkta sabır etmeli miyim?. Oluşturulan ortam &ouml;yle bir ortamdır ki yaşlıları &ccedil;&uuml;r&uuml;t&uuml;r, gen&ccedil;leri ihtiyarlaştırır ve imanlı kimselere de son nefese kadar acı veriyor. Sonu&ccedil;ta, sabır ve tahamm&uuml;l&uuml;n akla daha yakın olduğunu g&ouml;rd&uuml;m. Dolayısıyla sabır etmeye başladım.&nbsp; Ancak benim bu durumdaki halim g&ouml;zleri toprak, tozla dolmuş ve boğazına kemik saplanmış haliyle yaşayan bir kimsenin haline benziyordu. Mirasımın nasıl talan edildiğini g&ouml;zlerimle tanık oluyordum. Ta ki birincisi (birinci halife) kendi yolundan gitti (ve &ouml;l&uuml;m onu yakaladı). Ancak hilafeti kendinden sonra Hattab&rsquo;ın oğluna devretti. (Bu durumu m&uuml;şahede eden İmam, şair olan A&rsquo;şa&rsquo;nın şu şiirini okudu). İ&ccedil;eriği ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	&Ccedil;ok farklıdır benim d&uuml;n&uuml;mle bu g&uuml;n&uuml;m,</p>\r\n\r\n<p>\r\n	Şimdilik gamlı h&uuml;z&uuml;nl&uuml;, d&uuml;n ise galip ve sevin&ccedil;li</p>\r\n\r\n<p>\r\n	Ne tuhaftır! Kendi hayatında iken halktan mazeretini kabul etmelerini diliyordu. (benim olduğum halde) hilafet yerine oturduğundan dolayı mazur olduğunu kabul etmelerini diliyordu. Ama &ouml;l&uuml;m&uuml;nden sonra yerine &ouml;b&uuml;r&uuml;n&uuml;n ge&ccedil;mesini sağladı. &Ccedil;ok acayiptir! Bu ikisi hilafetten, n&ouml;betleşerek yararlandılar. (&Ouml;zetle):&nbsp; O, hilafeti şiddet, sıkı tutan, hata ve (hep) &ouml;z&uuml;r dilemeye baş vuran vadisi niteliklerine sahip olan bir kimsenin ihtiyarine verdi. Hilafet makamında oturan kişi serkeş bir deveye benzer. Eğer deveye binmiş olan kişi deveyi kontrol etmek i&ccedil;in yularını sıkı tutarsa devenin burnunun &uuml;zerindeki perdeler yırtılır. Eğer serbest bırakırsa onu u&ccedil;urumlara fırlatır.</p>\r\n\r\n<p>\r\n	Allaha and olsun ki halk, garip bir acı ve huzursuz olan bir duruma yakalandılar. Benim de bu uzun, sıkıntılı ve elem verici m&uuml;ddet i&ccedil;inde sabretmekten başka bir &ccedil;arem yoktu. Nihayet onun da (ikinci halifenin de) &ouml;mr&uuml; ve d&ouml;nemi sona erdi ve onu (hilafeti)&nbsp; bir gurup arasında şuraya tabi kıldı. Kendince benide bu gurubun &uuml;yelerinden saymıştı. Bu şuradan Allaha sığınırım! (Doğrusu) ne zaman onlar beni kendilerinin ilkiyle (Ebu Bekir) mukayese etmeye kalkıştılar ki (zira bu mukayese dengesiz bir mukayese olacak olduğunu biliyorlardı) şimdi işim &ouml;yle bir noktaya varmıştır ki beni bunlarla (şura &uuml;yeleriyle) bile mukayese ederek aynı kefede tutmaya &ccedil;alışırlar. Lakin yinede taviz verdim ve sesimi &ccedil;ıkarmayıp onlarla (M&uuml;sl&uuml;manların maslahatı gereği) uyum sağladım ve şurada hazırda bulundum. Onlardan bazıları kinleri nedeniyle benden y&uuml;z &ccedil;evirdiler. Birisi de akrabalık bağını (hakikatin) &ouml;n&uuml;ne ge&ccedil;irdi. Bir diğerinin itirazı da garezli ve ama&ccedil;lı idi (g&uuml;n&uuml;m&uuml;z&uuml;n tabiriyle siyasi idi), bu ama&ccedil;ları dile getirmek uygun değil ve yakışıksızdır. Nihayet &uuml;&ccedil;&uuml;nc&uuml;s&uuml; ayağa kalktı. O ki, karnı &ccedil;ıkık (g&ouml;bekli) ve bir deve gibi beyt&uuml;lmali toplayıp yemekten başka hi&ccedil;bir d&uuml;ş&uuml;nce ve gayesi yoktu. Babasının akrabaları onun yardımı i&ccedil;in ayağa kalktılar. Onlar, bahar mevsiminde &ccedil;ayıra girip m&uuml;thiş bir iştahla &ccedil;imenleri yiyen a&ccedil; develer gibi idiler. Allah&rsquo;ın malından yemek i&ccedil;in kolları sıvamışlardı. Ama buluşunun sonu (hilafeti sağlam kılmak i&ccedil;in) pembe olmuştu. Uygun olmayan yakışıksız davranışları onun işlerini heder etti. Mide doldurmanın ve servet toplamanın akıbeti onun ebediyen hayatının yok olmasına mal oldu.&nbsp; Halk, sırtlan&rsquo;ın boynunda &uuml;st &uuml;ste yığılmış olan kılları gibi &uuml;zerime &uuml;ş&uuml;ş&uuml;p yığılarak &ccedil;ıkardıkları b&uuml;y&uuml;k izdiham neticesinde beni hilafeti kabul etmeye zorladılar. Onlar her taraftan beni sarmışlardı. &Ouml;yle ki, nerdeyse iki g&ouml;z&uuml;m&uuml;n nuru ve Peygamberin iki yadig&acirc;rı olan Hasan ile H&uuml;seyin, ayaklar altında ezileceklerdi. Kalabalığın baskısı, o denli şiddetliydi ki, yanlarımı sıkıştırarak bana &ccedil;ok şiddetli ağrı verdi ve abamı her iki taraftan yırttılar. Halk (kurt korkusundan &ccedil;obanın etrafını saran) koyunlar gibi etrafımı sarmışlardı. Ama ayağa kalkıp hilafet sorumluluğunu elime aldığım zaman...&#39;&#39;[1]</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Mekarim Şirazi,&#39;&#39;Terc&uuml;meyi Guya Ve Şerhi Fuşurdeyi Ber Nahcul-Balaga&#39;&#39; İran/Kum: İntişarat-i Matbuati Hedef,c.1, s.65-67.</p>\r\n','Ali (s.a) kendisinden &ouml;nceki &uuml;&ccedil; halifenin hilafet makamına oturmalarının nasıllığını &ldquo;nehc&uuml;l &ndash; balaga&rdquo;nın &uuml;&ccedil;&uuml;nc&uuml; hutbesinde anlatmış. Bu hutbe, hazreti Ali&rsquo;nin (bu hutbenin sonunda s&ouml;ylemiş olduğu) s&ouml;zlerinden yararlanarak &ldquo;Şıkşıkiyye&rdquo; adı verilmiş ve bu adla tanınmıştır. Şıkşıkiyye hutbesi, İmam Ali&#39;nin (a.s.) hilafet hakkında yapmış olduğu şik&acirc;yetini, kendi hakkının gasp edilmesinin karşısında g&ouml;stermiş olduğu sabırlı duruşunu ve daha sonra halkın kendisine nasıl biat ettiği konuları i&ccedil;ermektedir. Ayrıntıları detaylı cevapta okuyabilirsiniz.','&nbsp;&ldquo;Nehc&uuml;&rsquo;l-Balaga&rdquo;nın &uuml;&ccedil;&uuml;nc&uuml; hutbesi &ldquo;şıkşıkiyye&rdquo; adıyla meşhur ve bu adla tanınmaktadır.\r\n\r\n\r\n	Bu hutbe, hazreti Ali&rsquo;nin (bu hutbenin sonunda s&ouml;ylemiş olduğu) s&ouml;zlerinden yararlanarak &ldquo;Şıkşıkiyye&rdquo; adı verilmiş ve bu adla tanınmıştır. Hazreti Ali (a.s.) bu hutbede, hilafet hakkında yapmış olduğu şik&acirc;yetini, kendi hakkının gasp edilmesinin karşısında g&ouml;stermiş olduğu sabırlı duruşunu ve daha sonra halkın kendisine nasıl biat ettiği konuları i&ccedil;ermektedir.\r\n\r\n\r\n	Hz. Ali bu hutbede ş&ouml;yle buyurur: &ldquo;Allaha yemin ederim ki o, (birinci halife) hilafet abasını giydi. Oysaki o İslam devletini idare etme bağlamında benim değirmen taşlarının ekseni gibi (ki değirmen onsuz &ccedil;alışmıyor) olduğumu &ccedil;ok iyi biliyordu. O, sel ve &ccedil;eşmelerin dağların eteğinden aktığı gibi ilim ve fazilet pınarlarının da engin v&uuml;cudumdan aktığını ve (u&ccedil;up uzak d&uuml;ş&uuml;ncelerin zirvelerine giden) kuşların benim y&uuml;ce d&uuml;ş&uuml;nce ve fikirlerime ulaşamayacağını &ccedil;ok iyi biliyordu. Durum b&ouml;yle olunca ben, hilafet abasını bıraktım ve eteğimi sararak ondan &ccedil;ektim (ve kenara &ccedil;ekildim). Oysaki şu d&uuml;ş&uuml;nceye dalmıştım: Tek başıma (yaversiz bir halde kendimin ve halkın hakkını almak i&ccedil;in) kıyam etmeliyim mi yoksa oluşturmuş oldukları bu boğucu atmosferde ve meydana getirmiş oldukları bu karanlıkta sabır etmeli miyim?. Oluşturulan ortam &ouml;yle bir ortamdır ki yaşlıları &ccedil;&uuml;r&uuml;t&uuml;r, gen&ccedil;leri ihtiyarlaştırır ve imanlı kimselere de son nefese kadar acı veriyor. Sonu&ccedil;ta, sabır ve tahamm&uuml;l&uuml;n akla daha yakın olduğunu g&ouml;rd&uuml;m. Dolayısıyla sabır etmeye başladım.&nbsp; Ancak benim bu durumdaki halim g&ouml;zleri toprak, tozla dolmuş ve boğazına kemik saplanmış haliyle yaşayan bir kimsenin haline benziyordu. Mirasımın nasıl talan edildiğini g&ouml;zlerimle tanık oluyordum. Ta ki birincisi (birinci halife) kendi yolundan gitti (ve &ouml;l&uuml;m onu yakaladı). Ancak hilafeti kendinden sonra Hattab&rsquo;ın oğluna devretti. (Bu durumu m&uuml;şahede eden İmam, şair olan A&rsquo;şa&rsquo;nın şu şiirini okudu). İ&ccedil;eriği ş&ouml;yledir:\r\n\r\n\r\n	&Ccedil;ok farklıdır benim d&uuml;n&uuml;mle bu g&uuml;n&uuml;m,\r\n\r\n\r\n	Şimdilik gamlı h&uuml;z&uuml;nl&uuml;, d&uuml;n ise galip ve sevin&ccedil;li\r\n\r\n\r\n	Ne tuhaftır! Kendi hayatında iken halktan mazeretini kabul etmelerini diliyordu. (benim olduğum halde) hilafet yerine oturduğundan dolayı mazur olduğunu kabul etmelerini diliyordu. Ama &ouml;l&uuml;m&uuml;nden sonra yerine &ouml;b&uuml;r&uuml;n&uuml;n ge&ccedil;mesini sağladı. &Ccedil;ok acayiptir! Bu ikisi hilafetten, n&ouml;betleşerek yararlandılar. (&Ouml;zetle):&nbsp; O, hilafeti şiddet, sıkı tutan, hata ve (hep) &ouml;z&uuml;r dilemeye baş vuran vadisi niteliklerine sahip olan bir kimsenin ihtiyarine verdi. Hilafet makamında oturan kişi serkeş bir deveye benzer. Eğer deveye binmiş olan kişi deveyi kontrol etmek i&ccedil;in yularını sıkı tutarsa devenin burnunun &uuml;zerindeki perdeler yırtılır. Eğer serbest bırakırsa onu u&ccedil;urumlara fırlatır.\r\n\r\n\r\n	Allaha and olsun ki halk, garip bir acı ve huzursuz olan bir duruma yakalandılar. Benim de bu uzun, sıkıntılı ve elem verici m&uuml;ddet i&ccedil;inde sabretmekten başka bir &ccedil;arem yoktu. Nihayet onun da (ikinci halifenin de) &ouml;mr&uuml; ve d&ouml;nemi sona erdi ve onu (hilafeti)&nbsp; bir gurup arasında şuraya tabi kıldı. Kendince benide bu gurubun &uuml;yelerinden saymıştı. Bu şuradan Allaha sığınırım! (Doğrusu) ne zaman onlar beni kendilerinin ilkiyle (Ebu Bekir) mukayese etmeye kalkıştılar ki (zira bu mukayese dengesiz bir mukayese olacak olduğunu biliyorlardı) şimdi işim &ouml;yle bir noktaya varmıştır ki beni bunlarla (şura &uuml;yeleriyle) bile mukayese ederek aynı kefede tutmaya &ccedil;alışırlar. Lakin yinede taviz verdim ve sesimi &ccedil;ıkarmayıp onlarla (M&uuml;sl&uuml;manların maslahatı gereği) uyum sağladım ve şurada hazırda bulundum. Onlardan bazıları kinleri nedeniyle benden y&uuml;z &ccedil;evirdiler. Birisi de akrabalık bağını (hakikatin) &ouml;n&uuml;ne ge&ccedil;irdi. Bir diğerinin itirazı da garezli ve ama&ccedil;lı idi (g&uuml;n&uuml;m&uuml;z&uuml;n tabiriyle siyasi idi), bu ama&ccedil;ları dile getirmek uygun değil ve yakışıksızdır. Nihayet &uuml;&ccedil;&uuml;nc&uuml;s&uuml; ayağa kalktı. O ki, karnı &ccedil;ıkık (g&ouml;bekli) ve bir deve gibi beyt&uuml;lmali toplayıp yemekten başka hi&ccedil;bir d&uuml;ş&uuml;nce ve gayesi yoktu. Babasının akrabaları onun yardımı i&ccedil;in ayağa kalktılar. Onlar, bahar mevsiminde &ccedil;ayıra girip m&uuml;thiş bir iştahla &ccedil;imenleri yiyen a&ccedil; develer gibi idiler. Allah&rsquo;ın malından yemek i&ccedil;in kolları sıvamışlardı. Ama buluşunun sonu (hilafeti sağlam kılmak i&ccedil;in) pembe olmuştu. Uygun olmayan yakışıksız davranışları onun işlerini heder etti. Mide doldurmanın ve servet toplamanın akıbeti onun ebediyen hayatının yok olmasına mal oldu.&nbsp; Halk, sırtlan&rsquo;ın boynunda &uuml;st &uuml;ste yığılmış olan kılları gibi &uuml;zerime &uuml;ş&uuml;ş&uuml;p yığılarak &ccedil;ıkardıkları b&uuml;y&uuml;k izdiham neticesinde beni hilafeti kabul etmeye zorladılar. Onlar her taraftan beni sarmışlardı. &Ouml;yle ki, nerdeyse iki g&ouml;z&uuml;m&uuml;n nuru ve Peygamberin iki yadig&acirc;rı olan Hasan ile H&uuml;seyin, ayaklar altında ezileceklerdi. Kalabalığın baskısı, o denli şiddetliydi ki, yanlarımı sıkıştırarak bana &ccedil;ok şiddetli ağrı verdi ve abamı her iki taraftan yırttılar. Halk (kurt korkusundan &ccedil;obanın etrafını saran) koyunlar gibi etrafımı sarmışlardı. Ama ayağa kalkıp hilafet sorumluluğunu elime aldığım zaman...&#39;&#39;[1]\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Mekarim Şirazi,&#39;&#39;Terc&uuml;meyi Guya Ve Şerhi Fuşurdeyi Ber Nahcul-Balaga&#39;&#39; İran/Kum: İntişarat-i Matbuati Hedef,c.1, s.65-67.'),(396,'tr409','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Her nekadar b&ouml;yle bir hadisi, kesin bir dille ink&acirc;r edilemez ama hali hazırda, bu hadisi sadece M&uuml;minlerin Emiri&#39;nin (a.s.) hayatından bin sene fasılayla yazılmış olan kitaplarda g&ouml;rebiliriz. &Uuml;stelik &quot;<b>Envarul-Muşe&#39;şein</b>&quot; gibi sonradan yazılan kitablarda da senedi dikkatlice beyan edilmeden Şeyh Saduk&#39;un bir kitabına (Munisu&#39;l-Hazin) nisbet verilmiş. Mezk&ucirc;r kitap elimizde olmadığı gibi &ccedil;eşitli delillerle, bu hadisin Şeyh Saduk&#39;a nisbet verilmesinde de ciddi kuşkular var olmaktadır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bu temelde hadis bilgisi a&ccedil;ısından bu rivayet fıkhi, tarihi, kelami... bir h&uuml;km&uuml;n dayanağı yapılamaz.</p>\r\n</div>\r\n','<div class=\"quest-content\" id=\"A4_1\">\r\n	<p dir=\"LTR\" style=\"text-align: justify;\">\r\n		Sorunuzda değindiğiniz rivayetin senedi, sırasıyla &quot;<b>Envaru&#39;l-Muşa&#39;şa&#39;in</b>&quot;, &quot;<b>Hulasatul-Buldan</b>&quot; &nbsp;ve &quot;<b>Munisu&#39;l-Hazin</b>&quot; kitaplarına dayanır. Bu rivayet hakkında daha iyi bilgi edinmek i&ccedil;in &ouml;ncelikle bu kitapların her birine kısa bir tahlil yapıp daha sonra gereken neticeye ulaşalım:</p>\r\n\r\n	<p dir=\"LTR\" style=\"text-align: justify;\">\r\n		1- Fars&ccedil;a yazılan &quot;<b>Envaru&#39;l-Muşa&#39;şa&#39;in fi beyani Şerafeti Kum vel-Kumiyyin</b>&quot; kitabı &uuml;&ccedil; cilt olup Kum şehrinin tarihiyle ilgilidir. Bu kitabta Kum&#39;un tarihi konularının yanı sıra, bu şehirde yaşamış olan imamzadelerin ve ravilerin hayatı da ele alınmıştır. Kitabın yazılış tarihi yaklaşık y&uuml;z sene &ouml;ncedir.</p>\r\n\r\n	<p dir=\"LTR\" style=\"text-align: justify;\">\r\n		2- &quot;<b>Hulasatu&#39;l-Buldan</b>&quot; kitabı da yaklaşık &uuml;&ccedil; y&uuml;z yıl &ouml;nce yazılmıştır. Bu eserde Kum şehrinin tarihini ele almakta ve bir &ouml;nceki kitabın kaynaklarından sayılır.</p>\r\n\r\n	<p dir=\"LTR\" style=\"text-align: justify;\">\r\n		3- Sorunuzda ge&ccedil;en rivayet, bin yıl &ouml;nce vefat eden Ebu Cafer Muhammed b. Ali b. Babeveyh ve Şeyh Saduk olarak tanınan &uuml;nl&uuml; alime nisbet verilmiştir. Şeyh bu rivayeti &quot;<b>Munisul-Hazin</b>&quot; kitabında nakletmiştir. Ancak bilinmesi gerekir ki, kitap tanıtımı hakkında eser yazmış olan Necaşi ve Şeyh Tusi gibi b&uuml;y&uuml;k Şia &acirc;limleri Şeyh Saduk ve yazdığı eserler hakkında bilgi verirlerken &nbsp;&quot;<b>Munisul- Hazin</b>&quot; ismini taşıyan bir kitabının var olduğundan s&ouml;z etmemişlerdir. Sonradan gelen İbni Şehri Aşup ve İbni Tavus gibi Şia&#39;nın &ouml;nde gelen bilginleri de Saduk&#39;un b&ouml;yle bir kitabının var olduğundan bahis etmemişlerdir.</p>\r\n\r\n	<p dir=\"LTR\" style=\"text-align: justify;\">\r\n		Elbette İbni Şehri Aşub&#39;un manakibinde &quot;<b>Munisul-Hazin</b>&quot;den nakledilmiş bir rivayet vardır. Ancak ona g&ouml;re bu kitabın yazarı Şeyh Seduk değildir, bilakis &quot;Muhammed Fetal-i Nişaburi&quot; adında bir şahıstır. Diğer taraftan mezk&ucirc;r kitabın sahibinin kim olduğunu da bir yana bırakırsak, i&ccedil;eriği ve senedine bakarak adı ge&ccedil;en rivayet hakkında h&uuml;k&uuml;m vermek i&ccedil;in yardımcı olacak bu kitabın hi&ccedil; bir nushası elimizde yoktur. Bu beyanlardan hareketle şu noktaları mulahaza buyurun:</p>\r\n\r\n	<p dir=\"LTR\" style=\"text-align: justify;\">\r\n		&nbsp;</p>\r\n	Bu rivayeti şimdilik, son y&uuml;zyıllarda yazılmış olan eserlerden &quot;<b>Envaru&#39;l-Muşa&#39;şa&#39;in</b>&quot; adlı kitapta bulabilirsiniz. Bu kitapta mevcut olan rivayetlerin tek başına isnat bakımından (kesin bir şekilde realiteye ters olduğunu s&ouml;ylememekle birlikte) hi&ccedil; bir değeri yoktur. B&uuml;t&uuml;n hadisleri toplama hedefiyle yazılan &quot;<b>Biharu&#39;l-Envar</b>&quot; gibi olduk&ccedil;a geniş ve kapsamlı olan hadis kitaplarında da bu rivayete işaret edilmemiştir. &quot;<b>Munisul-Hazin</b>&quot; kitabının Şeyh Saduk&#39;a intisabı son derece kuşkuludur. B&ouml;yle bir intisabın sıhhatı farz edilse bile,&quot;<b>Envarul-Muşa&#39;şa&#39;in</b>&quot; kitabının kaynağı olan &quot;<b>Hulasatul-Buldan</b>&quot; kitabıyla rivayetin i&ccedil;inde bulunduğu iddia edilen &quot;<b>Munisul-Hazin</b>&quot; kitabı arasında &nbsp;yedi y&uuml;z yıl zaman farkı s&ouml;z konusu ve buna ilaveten bu kitabın sahibini Şeyh Saduk&#39;a ulaştıracak senet zinciri elimizde yoktur. Sorunuzda geldiği gibi sonradan yazılan kitaplarda rivayetin senedinin sahihliğinden s&ouml;z edilmiştir. Ancak senet a&ccedil;ıklanmadığı i&ccedil;in sahih olup olmadığı konusu hakkında bir şey denilemez ve tartışılamaz. Masumların (a.s.) d&ouml;nemine &ccedil;ok yakın bir zamanda telif olunmuş d&ouml;rt kitap gibi muteber eserlerde bir rivayet senedsiz bir şkilde bulunduğu takdirde din &acirc;limleri, başka delillerin desteklediği konular dışında bu senedsiz hadise istinat ederek kesin hi&ccedil;bir h&uuml;k&uuml;m vermezler. Senetsiz olarak bin yıldan sora yazılmış bir kitapta bir rivayete dayanıp h&uuml;k&uuml;m verilmesi &ccedil;ok zordur. &Uuml;stelik muteber ve elimizde bulunan kaynaklardan her hangi bir kaynağa da isnat edilmemiştir. Yukarıdaki konuları dikkate alarak diyebiliriz ki; hadis bilgisinin ortaya koyduğu ilkeler temelinde bu t&uuml;r rivayetlere istinatla hi&ccedil;bir tarihi, fıkhi, kelami...mesele ispatlanamaz. Ge&ccedil;erli ve mustedel olan hi&ccedil; bir kitapta bu t&uuml;r rivayetlere dayanarak oluşmuş olan bir g&ouml;r&uuml;ş&uuml; bulamazsınız. Ancak bununla birlikte kati ve kesin bir bi&ccedil;imde b&ouml;yle bir hadisin ink&acirc;r edilmesi gerekir şeklinde bir iddiada bulunmak ta doğru değildir. Son olarak aşağıdaki noktaları hatırlamak faydalı olacaktır:\r\n\r\n	<p dir=\"LTR\" style=\"text-align: justify;\">\r\n		1. Bu hadisin Arap&ccedil;a metni elimizde yoktur.</p>\r\n\r\n	<p dir=\"LTR\" style=\"text-align: justify;\">\r\n		2. Sonradan yazılan kitapların dışında başka kitaplarda bu Hadisin bulunur ispatlanırsa M&uuml;minlerin Emiri olan hz. Ali&#39;nin (a.s) bir mucizesi olduğu şeklinde kabul edilebilinir.</p>\r\n\r\n	<p dir=\"LTR\" style=\"text-align: justify;\">\r\n		3. Bu t&uuml;r rivayetler eğer bazı yerlerde delil olamıyor ise de bazı yerlerde teyit ama&ccedil;lı kendilerinden istifade edilebilinir.</p>\r\n\r\n	<p dir=\"LTR\" style=\"text-align: justify;\">\r\n		Başarılar dileğiyle.</p>\r\n</div>\r\n','Her nekadar b&ouml;yle bir hadisi, kesin bir dille ink&acirc;r edilemez ama hali hazırda, bu hadisi sadece M&uuml;minlerin Emiri&#39;nin (a.s.) hayatından bin sene fasılayla yazılmış olan kitaplarda g&ouml;rebiliriz. &Uuml;stelik &quot;Envarul-Muşe&#39;şein&quot; gibi sonradan yazılan kitablarda da senedi dikkatlice beyan edilmeden Şeyh Saduk&#39;un bir kitabına (Munisu&#39;l-Hazin) nisbet verilmiş. Mezk&ucirc;r kitap elimizde olmadığı gibi &ccedil;eşitli delillerle, bu hadisin Şeyh Saduk&#39;a nisbet verilmesinde de ciddi kuşkular var olmaktadır.\r\n\r\n	\r\n		Bu temelde hadis bilgisi a&ccedil;ısından bu rivayet fıkhi, tarihi, kelami... bir h&uuml;km&uuml;n dayanağı yapılamaz.','Sorunuzda değindiğiniz rivayetin senedi, sırasıyla &quot;Envaru&#39;l-Muşa&#39;şa&#39;in&quot;, &quot;Hulasatul-Buldan&quot; &nbsp;ve &quot;Munisu&#39;l-Hazin&quot; kitaplarına dayanır. Bu rivayet hakkında daha iyi bilgi edinmek i&ccedil;in &ouml;ncelikle bu kitapların her birine kısa bir tahlil yapıp daha sonra gereken neticeye ulaşalım:\r\n\r\n	\r\n		1- Fars&ccedil;a yazılan &quot;Envaru&#39;l-Muşa&#39;şa&#39;in fi beyani Şerafeti Kum vel-Kumiyyin&quot; kitabı &uuml;&ccedil; cilt olup Kum şehrinin tarihiyle ilgilidir. Bu kitabta Kum&#39;un tarihi konularının yanı sıra, bu şehirde yaşamış olan imamzadelerin ve ravilerin hayatı da ele alınmıştır. Kitabın yazılış tarihi yaklaşık y&uuml;z sene &ouml;ncedir.\r\n\r\n	\r\n		2- &quot;Hulasatu&#39;l-Buldan&quot; kitabı da yaklaşık &uuml;&ccedil; y&uuml;z yıl &ouml;nce yazılmıştır. Bu eserde Kum şehrinin tarihini ele almakta ve bir &ouml;nceki kitabın kaynaklarından sayılır.\r\n\r\n	\r\n		3- Sorunuzda ge&ccedil;en rivayet, bin yıl &ouml;nce vefat eden Ebu Cafer Muhammed b. Ali b. Babeveyh ve Şeyh Saduk olarak tanınan &uuml;nl&uuml; alime nisbet verilmiştir. Şeyh bu rivayeti &quot;Munisul-Hazin&quot; kitabında nakletmiştir. Ancak bilinmesi gerekir ki, kitap tanıtımı hakkında eser yazmış olan Necaşi ve Şeyh Tusi gibi b&uuml;y&uuml;k Şia &acirc;limleri Şeyh Saduk ve yazdığı eserler hakkında bilgi verirlerken &nbsp;&quot;Munisul- Hazin&quot; ismini taşıyan bir kitabının var olduğundan s&ouml;z etmemişlerdir. Sonradan gelen İbni Şehri Aşup ve İbni Tavus gibi Şia&#39;nın &ouml;nde gelen bilginleri de Saduk&#39;un b&ouml;yle bir kitabının var olduğundan bahis etmemişlerdir.\r\n\r\n	\r\n		Elbette İbni Şehri Aşub&#39;un manakibinde &quot;Munisul-Hazin&quot;den nakledilmiş bir rivayet vardır. Ancak ona g&ouml;re bu kitabın yazarı Şeyh Seduk değildir, bilakis &quot;Muhammed Fetal-i Nişaburi&quot; adında bir şahıstır. Diğer taraftan mezk&ucirc;r kitabın sahibinin kim olduğunu da bir yana bırakırsak, i&ccedil;eriği ve senedine bakarak adı ge&ccedil;en rivayet hakkında h&uuml;k&uuml;m vermek i&ccedil;in yardımcı olacak bu kitabın hi&ccedil; bir nushası elimizde yoktur. Bu beyanlardan hareketle şu noktaları mulahaza buyurun:\r\n\r\n	\r\n		&nbsp;\r\n	Bu rivayeti şimdilik, son y&uuml;zyıllarda yazılmış olan eserlerden &quot;Envaru&#39;l-Muşa&#39;şa&#39;in&quot; adlı kitapta bulabilirsiniz. Bu kitapta mevcut olan rivayetlerin tek başına isnat bakımından (kesin bir şekilde realiteye ters olduğunu s&ouml;ylememekle birlikte) hi&ccedil; bir değeri yoktur. B&uuml;t&uuml;n hadisleri toplama hedefiyle yazılan &quot;Biharu&#39;l-Envar&quot; gibi olduk&ccedil;a geniş ve kapsamlı olan hadis kitaplarında da bu rivayete işaret edilmemiştir. &quot;Munisul-Hazin&quot; kitabının Şeyh Saduk&#39;a intisabı son derece kuşkuludur. B&ouml;yle bir intisabın sıhhatı farz edilse bile,&quot;Envarul-Muşa&#39;şa&#39;in&quot; kitabının kaynağı olan &quot;Hulasatul-Buldan&quot; kitabıyla rivayetin i&ccedil;inde bulunduğu iddia edilen &quot;Munisul-Hazin&quot; kitabı arasında &nbsp;yedi y&uuml;z yıl zaman farkı s&ouml;z konusu ve buna ilaveten bu kitabın sahibini Şeyh Saduk&#39;a ulaştıracak senet zinciri elimizde yoktur. Sorunuzda geldiği gibi sonradan yazılan kitaplarda rivayetin senedinin sahihliğinden s&ouml;z edilmiştir. Ancak senet a&ccedil;ıklanmadığı i&ccedil;in sahih olup olmadığı konusu hakkında bir şey denilemez ve tartışılamaz. Masumların (a.s.) d&ouml;nemine &ccedil;ok yakın bir zamanda telif olunmuş d&ouml;rt kitap gibi muteber eserlerde bir rivayet senedsiz bir şkilde bulunduğu takdirde din &acirc;limleri, başka delillerin desteklediği konular dışında bu senedsiz hadise istinat ederek kesin hi&ccedil;bir h&uuml;k&uuml;m vermezler. Senetsiz olarak bin yıldan sora yazılmış bir kitapta bir rivayete dayanıp h&uuml;k&uuml;m verilmesi &ccedil;ok zordur. &Uuml;stelik muteber ve elimizde bulunan kaynaklardan her hangi bir kaynağa da isnat edilmemiştir. Yukarıdaki konuları dikkate alarak diyebiliriz ki; hadis bilgisinin ortaya koyduğu ilkeler temelinde bu t&uuml;r rivayetlere istinatla hi&ccedil;bir tarihi, fıkhi, kelami...mesele ispatlanamaz. Ge&ccedil;erli ve mustedel olan hi&ccedil; bir kitapta bu t&uuml;r rivayetlere dayanarak oluşmuş olan bir g&ouml;r&uuml;ş&uuml; bulamazsınız. Ancak bununla birlikte kati ve kesin bir bi&ccedil;imde b&ouml;yle bir hadisin ink&acirc;r edilmesi gerekir şeklinde bir iddiada bulunmak ta doğru değildir. Son olarak aşağıdaki noktaları hatırlamak faydalı olacaktır:\r\n\r\n	\r\n		1. Bu hadisin Arap&ccedil;a metni elimizde yoktur.\r\n\r\n	\r\n		2. Sonradan yazılan kitapların dışında başka kitaplarda bu Hadisin bulunur ispatlanırsa M&uuml;minlerin Emiri olan hz. Ali&#39;nin (a.s) bir mucizesi olduğu şeklinde kabul edilebilinir.\r\n\r\n	\r\n		3. Bu t&uuml;r rivayetler eğer bazı yerlerde delil olamıyor ise de bazı yerlerde teyit ama&ccedil;lı kendilerinden istifade edilebilinir.\r\n\r\n	\r\n		Başarılar dileğiyle.'),(397,'tr408','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"margin-left: -4.95pt; text-align: justify;\">\r\n		Bu hadis hem Şii hem de Ehlis&uuml;nnet kaynaklarında nakledilmiştir. Bir&ccedil;ok ravi ve kaynak tarafından nakledildiği i&ccedil;in g&uuml;venilirdir. Ancak mezk&ucirc;r hadis, Kimleri kapsadığı ve kimleri i&ccedil;erdiği noktasında eskiden beri bir iphamlık taşımaktadır. Ancak bu bağlamda var olan başka hadisleri dikkate aldığımızda ş&ouml;yle bir neticenin alınması m&uuml;mk&uuml;nd&uuml;r: Sadece pak ve tertemiz kılınan Hz. Zehra&#39;dan (s.a.) vasıtasız olarak d&uuml;nyaya gelen &ccedil;ocukları, g&uuml;nahtan uzak kalmışlardır ve dolayısıyla cehennemden kurtulacaklardır. Ama onun neslinden d&uuml;nyaya gelen diğer torunları bazı imtiyaz ve niteliklere sahip olsalar bile k&acirc;mil bir şekilde cezalardan uzak kalacaklar diye bir kaide s&ouml;z konusu değildir.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Konuyla ilgili olarak &quot;Biharul&#39; - Envar&quot;&nbsp; adlı hadis kitabında şu anlamda olan bir rivayet var olmaktadır;&nbsp; Temimi kanalıyla İmam Rızadan (a.s.) imam Rıza da kendi babalarından naklen Peygamber (s.a.v.) ş&ouml;yle buyurduğunu s&ouml;ylemişlerdir: &#39;&#39;Ger&ccedil;ekten Fatma Namusunu korudu. Dolayısıyla Allah Onun z&uuml;rriyetine cehennemi haram kıldı.&#39;&#39;[1] Bu hadis, &quot;Biharul &ndash; Envar&quot; kitabının kaynağı olan &quot;Uyuni&#39;l &ndash; Ahbar-i er-Rıza (a.s.)&quot;&nbsp; kitabında da aynı şekilde zikredilmiştir.[2]</p>\r\n\r\n<p>\r\n	Bir&ccedil;ok Şii ve S&uuml;nni kaynaklar ve raviler tarafından bu hadis rivayet edilmiş ve bununla ilgili bazı g&ouml;r&uuml;şler ve sorular ortaya atmışlardır.[3] Bunun kendisi hadisin aslının Peygamberden sudur ettiğinin kesin olduğunu g&ouml;stermektedir.</p>\r\n\r\n<p>\r\n	Onuncu asrın Ehlis&uuml;nnet yazarlarından birisi, bu hadisin a&ccedil;ıklamasını yaptıktan sonra ş&ouml;yle diyor: alınması gereken sahih netice şudur ki; bu hadis senet a&ccedil;ısından nisbeten sahihtir ve diğer bir kitabımda da detaylıca beyan ettiğim &uuml;zere, bu hadisin uydurma olduğunu savunan g&ouml;r&uuml;ş&uuml; doğru değildir.[4]</p>\r\n\r\n<p>\r\n	Ancak mezk&ucirc;r hadisi tartışma konusu yapan nokta,</p>\r\n\r\n<p>\r\n	Kapsadığı alanın nereye kadar uzadığıdır. Hass bazı</p>\r\n\r\n<p>\r\n	fertlerle sınırlı mırdır? Yoksa Hz. Fatma&#39;nın b&uuml;t&uuml;n torunları, bu rivayetin kapsamında ve bunun misdaklarından mıdırlar?</p>\r\n\r\n<p>\r\n	Şii rivayetlerinden anlaşıdığına g&ouml;re, g&uuml;ya bazı seyitler bu hadisi kendileri i&ccedil;in Allah tarafından yakılmış bir yeşil ışık gibi algılamış ve bu sayede, yaptıkları b&uuml;t&uuml;n hatalarının bağışlanıp hi&ccedil; bir cezayla karşılaşmayacaklarını sanmışlardır. Ama Masum İmamlar (a) bu g&ouml;r&uuml;şe karşı gelmiş ve bunu reddetmiş ve b&ouml;yle bir rivayetin bazı Ehlibeyt m&uuml;ntesiplerinin k&ouml;t&uuml;ye kollanmasına yol a&ccedil;maması gerektiğini belirtmişlerdir.</p>\r\n\r\n<p>\r\n	Bu g&ouml;r&uuml;ş&uuml; kınayan rivayetlerden bazıları ş&ouml;yledir;<br />\r\n	Hasan bin Musa derki; Horasanda sekizinci İmam&#39;ın huzurunda idim. Kardeşi Zeyd b. Musa&#39;da ordaydı. Zeyd etrafına topladığı bir guruba, biz b&ouml;yleyiz biz ş&ouml;yleyiz anlatıp &ouml;v&uuml;n&uuml;yordu. O sırada, diğer bir gurubla sohbet eden İmam Rıza (a) onun s&ouml;ylediklerini duyar duymaz ona d&ouml;n&uuml;p ş&ouml;yle buyurur: &#39;&#39;Hz. Fatma&#39;nın (a) pak olması nedeniyle cehennem ateşinin &ccedil;ocuklarına haram kılındığını ifade eden hadis, seni gururlandırmasın?! Allaha yemin olsun ki, bu hadis sadece İmam Hasan (a),İmam H&uuml;seyin (a) ve Fatima&#39;nın (s) diğer vasıtasız evlatlarını kapsar. Rabbine itaatk&acirc;r olan (babamız) Musa b. Cafer (a.s.) g&uuml;nd&uuml;zleri oru&ccedil;la geceleri</p>\r\n\r\n<p>\r\n	İbadetle ge&ccedil;irirken sende g&uuml;nah işleyip itaatsizlik yapacaksın, sonrada kıyamet g&uuml;n&uuml;nde ikinizde aynı kefede olacaksınız?!</p>\r\n\r\n<p>\r\n	Bu adaletle bağdaşır mı? Bu durumda sen, Allah katında ondan daha &uuml;st&uuml;ns&uuml;n! (zira onun Rabbine kulluk ederek ulaştığı mertebeye, sen yaptığın g&uuml;naha rağmen olaşmış oluyorsun) Bu konuda (dedemiz) İmam Seccad (a.s.) ş&ouml;yle buyururdu: Seyitlerden salih amel işleyenler, başkalarına nisbetle iki kat sevap alırlar ve k&ouml;t&uuml; amel işleyenler ise başkalarına nisbetle iki kat fazla ceza alırlar.&#39;&#39;[5]</p>\r\n\r\n<p>\r\n	Buna benzer rivayetler, değişik ifadelerle birlikte başka kaynak kitaplarda bulunmaktadır.[6]<br />\r\n	Hamad bin Osman derki; Hz. Fatma&#39;nın &ccedil;ocuklarının cehennem ateşinden kurtulduklarını beyan eden hadisin tefsirini altıncı İmam&#39;a sorduğumda ş&ouml;yle buyurdular:</p>\r\n\r\n<p>\r\n	&#39;&#39;Bu rivayetten kast edilen Hz. Fatma&#39;nın vasıtasız</p>\r\n\r\n<p>\r\n	&Ccedil;ocukları yani İmam Hasan (a.s.), İmam H&uuml;seyin (a), Hz. Zeynep ve &Uuml;mmi G&uuml;ls&uuml;m&#39;d&uuml;r,&#39;&#39;[7]<br />\r\n	İmam Sadık&#39;a (a) bir şahıs gelip &#39;&#39;Bu hadis Hz Fatma&#39;nın soyundan gelen b&uuml;t&uuml;n seyitler i&ccedil;in bir emanname konumunda değil midir?&#39; &#39;diye sorduğunda, İmam (a) ona cevaben ş&ouml;yle buyurdu; &quot;siz cahil misiniz? Ş&uuml;phesiz bu rivayetle kast edilenler, sadece Hasan ve H&uuml;seyin&#39;dir. Onlar masum olan Ehlibeyt&#39;in bir par&ccedil;asıdırlar. Ancak bunların dışında kalanlar hakkında bilinmesi gereken husus şudur; eğer bir şahsın k&ouml;t&uuml; ameli, onun makamını ve menziletini al&ccedil;altırsa, muttakilere olan mensubiyeti onu y&uuml;kseltmeyecektir.&#39;&#39; [8]</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Buraya kadar denilenin tersine yorumlanacak başka hadisler elbetteki vardır.[9] Anacak Kur&#39;anı ve İslami kaide ve kuralları dikkate aldığımızda, her nekadar has bir z&uuml;mrenin daha fazla imtiyazlara sahip olduğunu kabul edebilsek de ancak, onlara mutlak &ouml;zg&uuml;r davranma hakkının verilmesi ve her t&uuml;rl&uuml; cazaya karşın donulmazlıklarının olması, dini &ouml;ğretilerle bağdaşmaz. Hz. Zehra&#39;nın vasıtasız &ccedil;ocuklarının kurtuluşu meselesi ise, annelerinin mutahhar olması karşılınğında onlara verilmiş bir t&uuml;r basiretin sonu&ccedil;udur ve bu y&uuml;ce insanlar, kendi irade ve ihtiyarıyla g&uuml;nah ve masiyet tarafına gitmemişlerdir.</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Meclisi, Muhammed Bakır, &#39;&#39;Biharu&#39;l - Envar&#39;&#39;, Beyrut, Muessesetu&#39;l-Vefa, c.43,s.20</p>\r\n\r\n<p>\r\n	[2]Şeyh Saduk, &quot;Uyuni&#39;l &ndash; Ahbar-i er-Rıza (a.s.)&quot; ,Tahran, İntişarati Cihan, c. 2, s. 63.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	[3] İbni Şehri Aşub, &#39;&#39;Manakibu Al-i Ebi Talib&#39;&#39;, Kum: İntişarat - i Allame, c. 3, s. 325.</p>\r\n\r\n<p>\r\n	Makrizi, Takiyuddin, &#39;&#39;İmtinau&#39;l - Esma&#39;&#39; , Beyrut: Darul-Kutubi&#39;l - İlmiyye, c. 4, s. 196.</p>\r\n\r\n<p>\r\n	[4]&nbsp;&nbsp; Salihi Şami, &#39;&#39;Subulu&#39;l-Huda Ver-Reşad fi Sireti Hayrul-İbad&#39;&#39;&nbsp; Beyrut: Daru&#39;l - Kutubi&#39;l - İlmiyye, c. 11, s. 50.</p>\r\n\r\n<p>\r\n	[5] Şeyh Saduk, Uyuni&#39;l &ndash; Ahbar-i er-Rıza (a.s.)&quot;&#39;&#39; ,c.2,s.232</p>\r\n\r\n<p>\r\n	[6] Erbili, Ali b.İsa,&nbsp; &#39;&#39;Keşfu&#39;l - Ğumme&#39;&#39;, Tebriz: Mektebet-u Beni Haşim, c. 2, s. 310.</p>\r\n\r\n<p>\r\n	[7] Şeyh Saduk, &#39;&#39;Meaniyu&#39;l - Ahbar&#39;&#39;, Kum: İntişarat-i Camiey-i Muderrisin, c. 3, s. 106, (Bu kitabın &ouml;nceki rivayti de, aynen bu konuyla irtibatlıdır.)&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	[8] İbni Ebil-Hadid, &#39;&#39;Şerh-u Nahc&uuml;&#39;l - Belaga&#39;&#39;, Kum: Kitabhaneyi Ayetullah Mer&#39;aşi,c.3,s.252</p>\r\n\r\n<p>\r\n	[9] Ravendi, Kutbuddin, &#39;&#39;El-haraic-u Vel-ceraih&#39;&#39; , Kum: Muessesetu İmam Mehdi (a.f.),c.1,s.281</p>\r\n','Bu hadis hem Şii hem de Ehlis&uuml;nnet kaynaklarında nakledilmiştir. Bir&ccedil;ok ravi ve kaynak tarafından nakledildiği i&ccedil;in g&uuml;venilirdir. Ancak mezk&ucirc;r hadis, Kimleri kapsadığı ve kimleri i&ccedil;erdiği noktasında eskiden beri bir iphamlık taşımaktadır. Ancak bu bağlamda var olan başka hadisleri dikkate aldığımızda ş&ouml;yle bir neticenin alınması m&uuml;mk&uuml;nd&uuml;r: Sadece pak ve tertemiz kılınan Hz. Zehra&#39;dan (s.a.) vasıtasız olarak d&uuml;nyaya gelen &ccedil;ocukları, g&uuml;nahtan uzak kalmışlardır ve dolayısıyla cehennemden kurtulacaklardır. Ama onun neslinden d&uuml;nyaya gelen diğer torunları bazı imtiyaz ve niteliklere sahip olsalar bile k&acirc;mil bir şekilde cezalardan uzak kalacaklar diye bir kaide s&ouml;z konusu değildir.','&nbsp;Konuyla ilgili olarak &quot;Biharul&#39; - Envar&quot;&nbsp; adlı hadis kitabında şu anlamda olan bir rivayet var olmaktadır;&nbsp; Temimi kanalıyla İmam Rızadan (a.s.) imam Rıza da kendi babalarından naklen Peygamber (s.a.v.) ş&ouml;yle buyurduğunu s&ouml;ylemişlerdir: &#39;&#39;Ger&ccedil;ekten Fatma Namusunu korudu. Dolayısıyla Allah Onun z&uuml;rriyetine cehennemi haram kıldı.&#39;&#39;[1] Bu hadis, &quot;Biharul &ndash; Envar&quot; kitabının kaynağı olan &quot;Uyuni&#39;l &ndash; Ahbar-i er-Rıza (a.s.)&quot;&nbsp; kitabında da aynı şekilde zikredilmiştir.[2]\r\n\r\n\r\n	Bir&ccedil;ok Şii ve S&uuml;nni kaynaklar ve raviler tarafından bu hadis rivayet edilmiş ve bununla ilgili bazı g&ouml;r&uuml;şler ve sorular ortaya atmışlardır.[3] Bunun kendisi hadisin aslının Peygamberden sudur ettiğinin kesin olduğunu g&ouml;stermektedir.\r\n\r\n\r\n	Onuncu asrın Ehlis&uuml;nnet yazarlarından birisi, bu hadisin a&ccedil;ıklamasını yaptıktan sonra ş&ouml;yle diyor: alınması gereken sahih netice şudur ki; bu hadis senet a&ccedil;ısından nisbeten sahihtir ve diğer bir kitabımda da detaylıca beyan ettiğim &uuml;zere, bu hadisin uydurma olduğunu savunan g&ouml;r&uuml;ş&uuml; doğru değildir.[4]\r\n\r\n\r\n	Ancak mezk&ucirc;r hadisi tartışma konusu yapan nokta,\r\n\r\n\r\n	Kapsadığı alanın nereye kadar uzadığıdır. Hass bazı\r\n\r\n\r\n	fertlerle sınırlı mırdır? Yoksa Hz. Fatma&#39;nın b&uuml;t&uuml;n torunları, bu rivayetin kapsamında ve bunun misdaklarından mıdırlar?\r\n\r\n\r\n	Şii rivayetlerinden anlaşıdığına g&ouml;re, g&uuml;ya bazı seyitler bu hadisi kendileri i&ccedil;in Allah tarafından yakılmış bir yeşil ışık gibi algılamış ve bu sayede, yaptıkları b&uuml;t&uuml;n hatalarının bağışlanıp hi&ccedil; bir cezayla karşılaşmayacaklarını sanmışlardır. Ama Masum İmamlar (a) bu g&ouml;r&uuml;şe karşı gelmiş ve bunu reddetmiş ve b&ouml;yle bir rivayetin bazı Ehlibeyt m&uuml;ntesiplerinin k&ouml;t&uuml;ye kollanmasına yol a&ccedil;maması gerektiğini belirtmişlerdir.\r\n\r\n\r\n	Bu g&ouml;r&uuml;ş&uuml; kınayan rivayetlerden bazıları ş&ouml;yledir;\r\n	Hasan bin Musa derki; Horasanda sekizinci İmam&#39;ın huzurunda idim. Kardeşi Zeyd b. Musa&#39;da ordaydı. Zeyd etrafına topladığı bir guruba, biz b&ouml;yleyiz biz ş&ouml;yleyiz anlatıp &ouml;v&uuml;n&uuml;yordu. O sırada, diğer bir gurubla sohbet eden İmam Rıza (a) onun s&ouml;ylediklerini duyar duymaz ona d&ouml;n&uuml;p ş&ouml;yle buyurur: &#39;&#39;Hz. Fatma&#39;nın (a) pak olması nedeniyle cehennem ateşinin &ccedil;ocuklarına haram kılındığını ifade eden hadis, seni gururlandırmasın?! Allaha yemin olsun ki, bu hadis sadece İmam Hasan (a),İmam H&uuml;seyin (a) ve Fatima&#39;nın (s) diğer vasıtasız evlatlarını kapsar. Rabbine itaatk&acirc;r olan (babamız) Musa b. Cafer (a.s.) g&uuml;nd&uuml;zleri oru&ccedil;la geceleri\r\n\r\n\r\n	İbadetle ge&ccedil;irirken sende g&uuml;nah işleyip itaatsizlik yapacaksın, sonrada kıyamet g&uuml;n&uuml;nde ikinizde aynı kefede olacaksınız?!\r\n\r\n\r\n	Bu adaletle bağdaşır mı? Bu durumda sen, Allah katında ondan daha &uuml;st&uuml;ns&uuml;n! (zira onun Rabbine kulluk ederek ulaştığı mertebeye, sen yaptığın g&uuml;naha rağmen olaşmış oluyorsun) Bu konuda (dedemiz) İmam Seccad (a.s.) ş&ouml;yle buyururdu: Seyitlerden salih amel işleyenler, başkalarına nisbetle iki kat sevap alırlar ve k&ouml;t&uuml; amel işleyenler ise başkalarına nisbetle iki kat fazla ceza alırlar.&#39;&#39;[5]\r\n\r\n\r\n	Buna benzer rivayetler, değişik ifadelerle birlikte başka kaynak kitaplarda bulunmaktadır.[6]\r\n	Hamad bin Osman derki; Hz. Fatma&#39;nın &ccedil;ocuklarının cehennem ateşinden kurtulduklarını beyan eden hadisin tefsirini altıncı İmam&#39;a sorduğumda ş&ouml;yle buyurdular:\r\n\r\n\r\n	&#39;&#39;Bu rivayetten kast edilen Hz. Fatma&#39;nın vasıtasız\r\n\r\n\r\n	&Ccedil;ocukları yani İmam Hasan (a.s.), İmam H&uuml;seyin (a), Hz. Zeynep ve &Uuml;mmi G&uuml;ls&uuml;m&#39;d&uuml;r,&#39;&#39;[7]\r\n	İmam Sadık&#39;a (a) bir şahıs gelip &#39;&#39;Bu hadis Hz Fatma&#39;nın soyundan gelen b&uuml;t&uuml;n seyitler i&ccedil;in bir emanname konumunda değil midir?&#39; &#39;diye sorduğunda, İmam (a) ona cevaben ş&ouml;yle buyurdu; &quot;siz cahil misiniz? Ş&uuml;phesiz bu rivayetle kast edilenler, sadece Hasan ve H&uuml;seyin&#39;dir. Onlar masum olan Ehlibeyt&#39;in bir par&ccedil;asıdırlar. Ancak bunların dışında kalanlar hakkında bilinmesi gereken husus şudur; eğer bir şahsın k&ouml;t&uuml; ameli, onun makamını ve menziletini al&ccedil;altırsa, muttakilere olan mensubiyeti onu y&uuml;kseltmeyecektir.&#39;&#39; [8]\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Buraya kadar denilenin tersine yorumlanacak başka hadisler elbetteki vardır.[9] Anacak Kur&#39;anı ve İslami kaide ve kuralları dikkate aldığımızda, her nekadar has bir z&uuml;mrenin daha fazla imtiyazlara sahip olduğunu kabul edebilsek de ancak, onlara mutlak &ouml;zg&uuml;r davranma hakkının verilmesi ve her t&uuml;rl&uuml; cazaya karşın donulmazlıklarının olması, dini &ouml;ğretilerle bağdaşmaz. Hz. Zehra&#39;nın vasıtasız &ccedil;ocuklarının kurtuluşu meselesi ise, annelerinin mutahhar olması karşılınğında onlara verilmiş bir t&uuml;r basiretin sonu&ccedil;udur ve bu y&uuml;ce insanlar, kendi irade ve ihtiyarıyla g&uuml;nah ve masiyet tarafına gitmemişlerdir.\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Meclisi, Muhammed Bakır, &#39;&#39;Biharu&#39;l - Envar&#39;&#39;, Beyrut, Muessesetu&#39;l-Vefa, c.43,s.20\r\n\r\n\r\n	[2]Şeyh Saduk, &quot;Uyuni&#39;l &ndash; Ahbar-i er-Rıza (a.s.)&quot; ,Tahran, İntişarati Cihan, c. 2, s. 63.&nbsp; &nbsp;\r\n\r\n\r\n	[3] İbni Şehri Aşub, &#39;&#39;Manakibu Al-i Ebi Talib&#39;&#39;, Kum: İntişarat - i Allame, c. 3, s. 325.\r\n\r\n\r\n	Makrizi, Takiyuddin, &#39;&#39;İmtinau&#39;l - Esma&#39;&#39; , Beyrut: Darul-Kutubi&#39;l - İlmiyye, c. 4, s. 196.\r\n\r\n\r\n	[4]&nbsp;&nbsp; Salihi Şami, &#39;&#39;Subulu&#39;l-Huda Ver-Reşad fi Sireti Hayrul-İbad&#39;&#39;&nbsp; Beyrut: Daru&#39;l - Kutubi&#39;l - İlmiyye, c. 11, s. 50.\r\n\r\n\r\n	[5] Şeyh Saduk, Uyuni&#39;l &ndash; Ahbar-i er-Rıza (a.s.)&quot;&#39;&#39; ,c.2,s.232\r\n\r\n\r\n	[6] Erbili, Ali b.İsa,&nbsp; &#39;&#39;Keşfu&#39;l - Ğumme&#39;&#39;, Tebriz: Mektebet-u Beni Haşim, c. 2, s. 310.\r\n\r\n\r\n	[7] Şeyh Saduk, &#39;&#39;Meaniyu&#39;l - Ahbar&#39;&#39;, Kum: İntişarat-i Camiey-i Muderrisin, c. 3, s. 106, (Bu kitabın &ouml;nceki rivayti de, aynen bu konuyla irtibatlıdır.)&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	[8] İbni Ebil-Hadid, &#39;&#39;Şerh-u Nahc&uuml;&#39;l - Belaga&#39;&#39;, Kum: Kitabhaneyi Ayetullah Mer&#39;aşi,c.3,s.252\r\n\r\n\r\n	[9] Ravendi, Kutbuddin, &#39;&#39;El-haraic-u Vel-ceraih&#39;&#39; , Kum: Muessesetu İmam Mehdi (a.f.),c.1,s.281'),(398,'tr407','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Biat iki taraftan meydana gelir; bir tarafında biat eden diğer tarafında ise biat edilen (peygamber veya imam) vardır. Dikkat edilmelidir ki Hz. Peygamber (s.a.a) &ouml;nder ve imamdır. Bu esas gereğince peygamber biat eden taraf değil biat edilen taraftır. Dolayısıyla bu rivayetten anlaşılması gereken maksat, sadece sırf imamı tanımak değildir. Bilakis imam ve rehberi tanımakla birlikte onun yolunda y&uuml;r&uuml;mek ve onun &ccedil;izgisinde hareket etmektir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Sonu&ccedil; itibariyle bu hadis Peygamberi (s.a.a.) &nbsp;kapsamıyor. Zira O, biat eden değil biat edilendir. Ama kendisinden sonra bir şahsı kedi yerine ataması (canişin) meselesine gelince, kesin delillerle kanıtlanmıştır ki, Peygamber (s.a.a.) Ali&#39;yi (a.s.) kendi yerine ve canişin olarak belirtmiştir. Konuyla ilgili daha fazla bilgi edinmek i&ccedil;in detaylı cevapta okuyunuz.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Meseleyi a&ccedil;ıklığa kavuşturmak i&ccedil;in bir ka&ccedil; noktaya değinmekte fayda var: birincisi; biat kavramının anlamı, ikincisi; İslam peygamberinin (s.a.a.) İslam toplumundaki yeri ve konumu, &uuml;&ccedil;&uuml;nc&uuml;s&uuml;; ehlibeytten (a.s.) İmamın (a.s.) tanımasının zaruri olduğu bağlamında nakledilen rivayetler.</p>\r\n\r\n<p>\r\n	Bir: Biat kavramının anlamı:</p>\r\n\r\n<p>\r\n	Biatın manası hakkında bazıları ş&ouml;yle demişlerdir; bu kelimenin etimolojik olarak &quot;beye&#39;a&quot; k&ouml;k&uuml;nden ve mufa&#39;ale babına girer. Bu nedenledir ki, halk peygambere veya İmama biat etmek istediğinde, bu işe tekit etmek amacıyla, bir alış veriş sırasında alıcıyla satıcının birbirinin ellerini sıktıkları gibi onlarda biat ettikleri tarafın ellerini tutup sıkarlardı. Ama bu kelimenin &ouml;rfteki anlamı; b&uuml;t&uuml;n konularda emirlerine uyacak ve hi&ccedil; bir şekilde onunla ihtilafa girmeyecek bir şekilde biat edecekleri Peygamber veya İmamla s&ouml;zleşmek ve ahit vermektir.[1]</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	İki: İslam Peygamberinin (s.a.a.) İslam Toplumundaki Yeri Ve Konumu:</p>\r\n\r\n<p>\r\n	Biat iki taraflıdır; bir tarafında biat eden diğer tarafında biat edilen (peygamber veya imam) var olmaktadır. Peygamberin (a) &ouml;nder ve imam olduğu dikkate alınarak bu bağlamda Allah Kur&#39;ani Kerimde ş&ouml;yle buyurmaktadır: &quot;Muhammed, sizin erkeklerinizden hi&ccedil;birinin babası değildir. Fakat o, Allah&#39;ın Res&ucirc;l&uuml; ve neb&icirc;lerin sonuncusudur. Allah, her şeyi hakkıyla bilendir&quot;.[2]&nbsp; Bu noktadan hareketle Peygamber, biat eden değil biat edilendir. Kur&#39;an bu t&uuml;r biatla ilgili olarak ş&ouml;yle buyurmaktadır: &quot;Sana b&icirc;at edenler ancak Allah&#39;a b&icirc;at etmiş olurlar. Allah&#39;ın eli onların ellerinin &uuml;zerindedir. Verdiği s&ouml;zden d&ouml;nen kendi aleyhine d&ouml;nm&uuml;ş olur. Allah&#39;a verdiği s&ouml;z&uuml; yerine getirene, Allah b&uuml;y&uuml;k bir m&uuml;k&acirc;fat verecektir&quot;[3]</p>\r\n\r\n<p>\r\n	Yine Kur&#39;an ş&ouml;yle buyuruyor: &quot;Ş&uuml;phesiz Allah, ağa&ccedil; altında sana b&icirc;at ederlerken inananlardan hoşnut olmuştur. G&ouml;n&uuml;llerinde olanı bilmiş, onlara huzur, g&uuml;ven duygusu vermiş ve onlara yakın bir fetih ve elde edecekleri bir&ccedil;ok ganimetler nasip etmiştir. Allah mutlak g&uuml;&ccedil; sahibidir, h&uuml;k&uuml;m ve hikmet sahibidir&quot;.[4]</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil;: İmamın (a.s.) Tanımasının Zaruri Olduğu Hususunda Ehlibeytten (a.s.)&nbsp; Nakledilen Rivayetler:</p>\r\n\r\n<p>\r\n	Bu s&ouml;z&uuml;m&uuml;z&uuml; Şia kaynaklarında nekledilen rivayetler teyit ediyor: &quot;Kim kendi &ccedil;ağının İmam&#39;ını tanımadan &ouml;l&uuml;rse cahiliyet &ouml;l&uuml;m&uuml; &uuml;zere &ouml;lm&uuml;şt&uuml;r.&#39;&#39;[5]&nbsp; Kuşkusuz, bu hadisin maksadı sadece İmam&#39;ı tanımakla sınırlı olmayıp Peygamber ve İmam&#39;ın yolunda y&uuml;r&uuml;meyide i&ccedil;ermektedir.</p>\r\n\r\n<p>\r\n	Sonu&ccedil; olarak s&ouml;z konusu olan hadisin kapsamına, Peygamberimiz (s.a.a.) dahil değildir. Zira o, biat eden değil biat edilendir.</p>\r\n\r\n<p>\r\n	Ama kendisinden sonra her hangi bir kimseyi kedi yerine tayin etme (canişin) meselesine gelince, kesin delillerle kanıtlanmıştır ki, Peygamber (s.a.a.) Ali&#39;yi (a.s.) kendi yerine canişin olarak belirtmiştir. Konuyla ilgili benzer soruların cevaplarında yanıtlarını detaylı vermişizdir. Siz daha fazla bilgi etmek i&ccedil;in aşağıdaki indekslere m&uuml;racaat edip oradan okuyabilirsiniz.</p>\r\n\r\n<p>\r\n	&nbsp;\r\n	<p>\r\n		&nbsp;------------</p>\r\n</p>\r\n\r\n<p>\r\n	[1]- Meclisi,Muhamed Bakır, &quot;Mir&#39;atul-Ukul Fi Şerhi Ahbari Aliresul&#39;&#39; İran/Tahran: Daru&#39;l-Kutubi&#39;l-İslamiyye, c. 20, s. 356&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	[2] -Ahzap,40</p>\r\n\r\n<p>\r\n	[3] -Fetih,10</p>\r\n\r\n<p>\r\n	[4] -Fetih,18</p>\r\n\r\n<p>\r\n	[5] -Hurr Amuli,Muhammed bin el-Hasan, &#39;&#39;Vesa&#39;ili Şşia&#39;&#39;,İran/Kum: ,Muessesetu Alilbeyt,c.16.s.246</p>\r\n','Biat iki taraftan meydana gelir; bir tarafında biat eden diğer tarafında ise biat edilen (peygamber veya imam) vardır. Dikkat edilmelidir ki Hz. Peygamber (s.a.a) &ouml;nder ve imamdır. Bu esas gereğince peygamber biat eden taraf değil biat edilen taraftır. Dolayısıyla bu rivayetten anlaşılması gereken maksat, sadece sırf imamı tanımak değildir. Bilakis imam ve rehberi tanımakla birlikte onun yolunda y&uuml;r&uuml;mek ve onun &ccedil;izgisinde hareket etmektir.\r\n\r\n	\r\n		Sonu&ccedil; itibariyle bu hadis Peygamberi (s.a.a.) &nbsp;kapsamıyor. Zira O, biat eden değil biat edilendir. Ama kendisinden sonra bir şahsı kedi yerine ataması (canişin) meselesine gelince, kesin delillerle kanıtlanmıştır ki, Peygamber (s.a.a.) Ali&#39;yi (a.s.) kendi yerine ve canişin olarak belirtmiştir. Konuyla ilgili daha fazla bilgi edinmek i&ccedil;in detaylı cevapta okuyunuz.','&nbsp;Meseleyi a&ccedil;ıklığa kavuşturmak i&ccedil;in bir ka&ccedil; noktaya değinmekte fayda var: birincisi; biat kavramının anlamı, ikincisi; İslam peygamberinin (s.a.a.) İslam toplumundaki yeri ve konumu, &uuml;&ccedil;&uuml;nc&uuml;s&uuml;; ehlibeytten (a.s.) İmamın (a.s.) tanımasının zaruri olduğu bağlamında nakledilen rivayetler.\r\n\r\n\r\n	Bir: Biat kavramının anlamı:\r\n\r\n\r\n	Biatın manası hakkında bazıları ş&ouml;yle demişlerdir; bu kelimenin etimolojik olarak &quot;beye&#39;a&quot; k&ouml;k&uuml;nden ve mufa&#39;ale babına girer. Bu nedenledir ki, halk peygambere veya İmama biat etmek istediğinde, bu işe tekit etmek amacıyla, bir alış veriş sırasında alıcıyla satıcının birbirinin ellerini sıktıkları gibi onlarda biat ettikleri tarafın ellerini tutup sıkarlardı. Ama bu kelimenin &ouml;rfteki anlamı; b&uuml;t&uuml;n konularda emirlerine uyacak ve hi&ccedil; bir şekilde onunla ihtilafa girmeyecek bir şekilde biat edecekleri Peygamber veya İmamla s&ouml;zleşmek ve ahit vermektir.[1]\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	İki: İslam Peygamberinin (s.a.a.) İslam Toplumundaki Yeri Ve Konumu:\r\n\r\n\r\n	Biat iki taraflıdır; bir tarafında biat eden diğer tarafında biat edilen (peygamber veya imam) var olmaktadır. Peygamberin (a) &ouml;nder ve imam olduğu dikkate alınarak bu bağlamda Allah Kur&#39;ani Kerimde ş&ouml;yle buyurmaktadır: &quot;Muhammed, sizin erkeklerinizden hi&ccedil;birinin babası değildir. Fakat o, Allah&#39;ın Res&ucirc;l&uuml; ve neb&icirc;lerin sonuncusudur. Allah, her şeyi hakkıyla bilendir&quot;.[2]&nbsp; Bu noktadan hareketle Peygamber, biat eden değil biat edilendir. Kur&#39;an bu t&uuml;r biatla ilgili olarak ş&ouml;yle buyurmaktadır: &quot;Sana b&icirc;at edenler ancak Allah&#39;a b&icirc;at etmiş olurlar. Allah&#39;ın eli onların ellerinin &uuml;zerindedir. Verdiği s&ouml;zden d&ouml;nen kendi aleyhine d&ouml;nm&uuml;ş olur. Allah&#39;a verdiği s&ouml;z&uuml; yerine getirene, Allah b&uuml;y&uuml;k bir m&uuml;k&acirc;fat verecektir&quot;[3]\r\n\r\n\r\n	Yine Kur&#39;an ş&ouml;yle buyuruyor: &quot;Ş&uuml;phesiz Allah, ağa&ccedil; altında sana b&icirc;at ederlerken inananlardan hoşnut olmuştur. G&ouml;n&uuml;llerinde olanı bilmiş, onlara huzur, g&uuml;ven duygusu vermiş ve onlara yakın bir fetih ve elde edecekleri bir&ccedil;ok ganimetler nasip etmiştir. Allah mutlak g&uuml;&ccedil; sahibidir, h&uuml;k&uuml;m ve hikmet sahibidir&quot;.[4]\r\n\r\n\r\n	&Uuml;&ccedil;: İmamın (a.s.) Tanımasının Zaruri Olduğu Hususunda Ehlibeytten (a.s.)&nbsp; Nakledilen Rivayetler:\r\n\r\n\r\n	Bu s&ouml;z&uuml;m&uuml;z&uuml; Şia kaynaklarında nekledilen rivayetler teyit ediyor: &quot;Kim kendi &ccedil;ağının İmam&#39;ını tanımadan &ouml;l&uuml;rse cahiliyet &ouml;l&uuml;m&uuml; &uuml;zere &ouml;lm&uuml;şt&uuml;r.&#39;&#39;[5]&nbsp; Kuşkusuz, bu hadisin maksadı sadece İmam&#39;ı tanımakla sınırlı olmayıp Peygamber ve İmam&#39;ın yolunda y&uuml;r&uuml;meyide i&ccedil;ermektedir.\r\n\r\n\r\n	Sonu&ccedil; olarak s&ouml;z konusu olan hadisin kapsamına, Peygamberimiz (s.a.a.) dahil değildir. Zira o, biat eden değil biat edilendir.\r\n\r\n\r\n	Ama kendisinden sonra her hangi bir kimseyi kedi yerine tayin etme (canişin) meselesine gelince, kesin delillerle kanıtlanmıştır ki, Peygamber (s.a.a.) Ali&#39;yi (a.s.) kendi yerine canişin olarak belirtmiştir. Konuyla ilgili benzer soruların cevaplarında yanıtlarını detaylı vermişizdir. Siz daha fazla bilgi etmek i&ccedil;in aşağıdaki indekslere m&uuml;racaat edip oradan okuyabilirsiniz.\r\n\r\n\r\n	&nbsp;\r\n	\r\n		&nbsp;------------\r\n\r\n\r\n\r\n	[1]- Meclisi,Muhamed Bakır, &quot;Mir&#39;atul-Ukul Fi Şerhi Ahbari Aliresul&#39;&#39; İran/Tahran: Daru&#39;l-Kutubi&#39;l-İslamiyye, c. 20, s. 356&nbsp; &nbsp;\r\n\r\n\r\n	[2] -Ahzap,40\r\n\r\n\r\n	[3] -Fetih,10\r\n\r\n\r\n	[4] -Fetih,18\r\n\r\n\r\n	[5] -Hurr Amuli,Muhammed bin el-Hasan, &#39;&#39;Vesa&#39;ili Şşia&#39;&#39;,İran/Kum: ,Muessesetu Alilbeyt,c.16.s.246'),(399,'tr406','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bu hadiste&nbsp; &#39;&#39;tabut&#39;&#39; s&ouml;zc&uuml;ğ&uuml; kullanılmaktadır. Kur&#39;anı kerimde de şu c&uuml;mleyle &#39;&#39;...En ye&#39;etiyekumu&#39;t &ndash; tabut-u fihi es-sekinetun min rabbikum...&#39;&#39; bu tabuta işaret edilmiştir. Bu ayeti şerife &quot;adata İsrail oğulları Talut&#39;un Allah tarafından g&ouml;revlendirildiğini Eşmuil peygamberleri tarafından a&ccedil;ık bir dille kendilerine s&ouml;ylendiği halde onlar onun bu s&ouml;z&uuml;ne hen&uuml;z itminan etmeyip ondan kanıt ve karine getirmesini istediklerini&quot; ifade etmektedir. Onların Peygamberleri de onlara, Talut&#39;un h&acirc;kimiyetinin karinesi, size taraf bir tabutun (ahid sandığı) gelmesidir dedi.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İsrail oğullarının &quot;tabutun&quot;, başka bir tabirle; &quot;ahit sandığın&quot; hakikatinin ne olduğu, kim tarafından yapıldığı, i&ccedil;inde yer almış olduğu şeylerin neler olduğu konusunda var olan bu konular hakkında hem rivayetler hem tefsirlerde ve ham de &quot;ahdi kadim&quot; (tavrat) kitaplarında &ccedil;ok s&ouml;zler s&ouml;ylenmektedir. Hepsinden daha a&ccedil;ık olanı Ehli Beyt hadislerinde ve bazı m&uuml;fessirlerin tefsirlerinde bulunan şeydir. O da şudur; &quot;rivayetlere g&ouml;re bu tabut, tahtadan yapılmış bir sandık olup Musa&#39;nın (a.s.) annesi Allah&#39;ın kendisine vermiş olduğu emir &uuml;zere &ccedil;ocuğunu koymuş ve Nil nehrinin &uuml;zerine bırakmıştır&quot;.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		&quot;Benu İsrail kavmi Talut&#39;tan, tabutu (ahit sandığını) istediler&quot; anlamını ifade eden ayeti kerime ile&nbsp; &quot;gadir hum&quot; g&uuml;n&uuml;nde &quot;Allah&#39;ın, Peygamber efendimize (s.a.a.), &quot;silahı ve tabutu&quot; kendi yerine se&ccedil;miş olduğu halifeye vermesini emrettiğini&quot;, ifade eden rivayet arasında var olan irtibatı bu y&ouml;nde değerlendirebiliriz. Yani peygamber (s.a.a.) bu tabutu diğer ara&ccedil;larla birlikte kendi yerine tayin etmiş olduğu hazreti Ali&#39;ye verdi o da kendinden sonrakilerine verdi ve b&ouml;ylece bunlar nesilden nesil&#39;e son imamın eline ge&ccedil;ti. Zamanın imamı (a.f.) zuhur ettiği zaman bu sandığı ve silahı kendisinin Allah tarafından g&ouml;nderildiğine dair bir gerek&ccedil;e ve onu doğrulayacak bir ayet ve delil olarak insanlara g&ouml;sterecektir.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;S&ouml;z konusu hadisin bir b&ouml;l&uuml;m&uuml;nde ş&ouml;yle denilmektedir: &quot;....Cebrail, Peygamberimize (a) geldi ve ş&ouml;yle buyurdu; Allah sana salam g&ouml;nderdi ve ş&ouml;yle buyuruyor; senin vefat etme vaktin yaklaşmış ve risaletinin m&uuml;ddeti dolmak &uuml;zeridir. Ve bil ki seni &ccedil;aresizlikten ve ka&ccedil;ınılmaz olarak yanıma (katıma) &ccedil;ağıracağım. O halde ahdini yerine getir ve vasiyetini yap. Kendin sahip olduğun ve diğer peygamberlerden irs olarak size verilmiş olan ilimleri, silahı, tabutu ve risaletinin eser ve nişanelerini vasi ve halifene, yaratıklarımın &uuml;zerinde h&uuml;ccet-i k&acirc;mil olan Ali b. Ebi Talib&#39;e (a.s.) teslim et. Onu bir nişane gibi halka takdim et ve ahdini ve misakını yenile. Ali b. Ebi Talib&#39;in vilayetiyle ilgili t&uuml;m ahitleri, aynı şekilde onun benim velim olduğunu ve her m&uuml;min erkek&nbsp; ve kadınında mevlası olduğuyla alakalı, almış olduğum ahdi ona hatırlat.....&#39;&#39;[1]</p>\r\n\r\n<p>\r\n	Bu hadiste &#39;&#39;tabut&#39;&#39; kelimesi ge&ccedil;mektedir ki, Kur&#39;nı Kerimde de ona ş&ouml;yle işaret edilmiştir: &quot;Peygamberleri onlara dedi; Onun egemenliğinin alameti, size sandığın gelmesidir. Onda Rabbinizden gelen bir huzur, Musa ailesinin ve Harun ailesinin bıraktıklarından kalanlar vardır ve onu melekler taşır. Eğer iman etmişseniz, bunda sizin i&ccedil;in apa&ccedil;ık delil vardır.&#39;&#39;[2]</p>\r\n\r\n<p>\r\n	Tabut kelimesi etimolojik olarak &#39;&#39;te &ndash; ve - be&#39;&#39; k&ouml;k&uuml;nden gelmiş ve geri d&ouml;nmek anlamına gelir.[3] Aynı şekilde tahtadan yapılmış sandık anlamına da gelir. Cenazelerin i&ccedil;inde taşındığı sandığa tabut denilmesi, bu nedenledir. Ancak dikkat edilmelidir ki, tabutun asıl manası, &ouml;l&uuml;lerin i&ccedil;inde taşındığı sandığa mahsus değildir. Belki tahtadan &uuml;retilmiş her sandığa denilir.[4]</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	İsrail oğullarının &quot;tabutun&quot;, başka bir tabirle; &quot;ahit sandığın&quot; hakikatinin ne olduğu, kim tarafından yapıldığı, i&ccedil;inde yer almış olduğu şeylerin neler olduğu konusunda var olan bu konular hakkında hem rivayetler hem tefsirlerde ve ham de &quot;ahdi kadim&quot; (tavrat) kitaplarında &ccedil;ok s&ouml;zler s&ouml;ylenmektedir. Hepsinden daha a&ccedil;ık olanı Ehli Beyt hadislerinde ve bazı m&uuml;fessirlerin tefsirlerinde bulunan şeydir. O da şudur; &quot;rivayetlere g&ouml;re bu tabut, tahtadan yapılmış bir sandık olup Musa&#39;nın (a.s.) annesi Allah&#39;ın kendisine vermiş olduğu emir &uuml;zere &ccedil;ocuğunu koymuş ve Nil nehrinin &uuml;zerine bırakmıştır&quot;. Sonu&ccedil;ta bu sandık hz. Musa&#39;nın (a.s.) kurtulmasına ve onun tekrar annesine d&ouml;nmesine sebep olduğundan dolayı ona &quot;tabut&quot; denilmiş olabilir&nbsp; &quot;.[5]</p>\r\n\r\n<p>\r\n	Ali b. İbrahimi Kumi İmam Muhammed Bakırdan (a.s.) naklen imamın ş&ouml;yle buyurduğunu s&ouml;yler: &quot;Tabuttan maksat, Allah tarafından hazreti Musa&#39;nın annesine g&ouml;nderilen sandıktır ki annesi onu ona koyup denize attı. Bu tabut Benu İsrailler yanında &ccedil;ok değerli, saygılı ve teberr&uuml;k kaynağı idi&quot;. [6]</p>\r\n\r\n<p>\r\n	Kur&#39;anı kerimde de &#39;&#39;...size tabut gelecektir. Onda rabbinizden olan sekine ve aramış vardır...&#39;&#39; c&uuml;mlesiyle bu tabuta işaret edilmiştir. Bu ayeti şerife Adata İsrail oğulları Talut&#39;un Allah tarafından g&ouml;revlendirildiğini Eşmuil peygamberleri tarafından a&ccedil;ık bir dille s&ouml;ylendiği halde onun bu s&ouml;z&uuml;ne hen&uuml;z itminan etmeyip ondan kanıt ve karine getirmesini istediklerini ifade ettiğine dikkat &ccedil;ekmektedir. Peygamberleri onlara, Talut&#39;un h&acirc;kimiyetinin karinesi, size taraf bir tabutun (ahit sandığı) gelmesidir dedi.[7]</p>\r\n\r\n<p>\r\n	&quot;Benu İsrail kavmi Talut&#39;tan, tabutu (ahit sandığını) istediler&quot; anlamını ifade eden ayeti kerime ile&nbsp; &quot;gadir hum&quot; g&uuml;n&uuml;nde &quot;Allah&#39;ın, Peygamber efendimize (s.a.a.), &quot;silahı ve tabutu&quot; kendi yerine se&ccedil;miş olduğu halifeye vermesini emrettiğini&quot;, ifade eden rivayet arasında var olan irtibatı bu y&ouml;nde değerlendirebiliriz. Yani peygamber (s.a.a.) bu tabutu diğer ara&ccedil;larla birlikte kendi yerine tayin etmiş olduğu hazreti Ali&#39;ye verdi o da kendinden sonrakilerine verdi ve b&ouml;ylece bunlar nesilden nesil&#39;e son imamın eline ge&ccedil;ti. Zamanın imamı (a.f.) zuhur ettiği zaman bu sandığı ve silahı kendisinin Allah tarafından g&ouml;nderildiğine dair bir gerek&ccedil;e ve onu doğrulayacak bir ayet ve delil olarak insanlara g&ouml;sterecektir.[8]</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1]Meclisi, MuhammedBakır, &#39;&#39;Biharu&#39;l-Envar&#39;&#39;, L&uuml;bnan/Beyrut: Muessesetu&#39;l-Vefa, c. 37, s. 202; Tabersi, Ahmed b. Ali, &quot;El-ihticac Ala Ehli&#39;l &ndash; l&uuml;ccac&quot;, İran/Meşhet: Murteza,c. 1, s. 56.</p>\r\n\r\n<p>\r\n	[2] Bakara, 248.</p>\r\n\r\n<p>\r\n	[3] Kurşi,Seyid Ali Ekber, &quot;Kamusi Kur&#39;an&quot;, İran/Tahran: Daru&#39;l-Kutubi&#39;l-İslamiyye, c. 1, s. 260; Tabatabai, Seyid Muhammed H&uuml;seyin,&#39;&#39;Elmizan Fi Tefsiri&#39;l-Kur&#39;an&#39;&#39;, İran/Kum: İntişarati İslamiyi Camieyi Muderrisin, c. 2, s. 289.</p>\r\n\r\n<p>\r\n	[4] Mekarim Şirazi,Nasır, &#39;&#39;Tefsiri Numune&#39;&#39;,İran/Tahran: Daru&#39;l &ndash; Kutubi&#39;l - İslamiye, c. 2, s. 239.</p>\r\n\r\n<p>\r\n	[5] H&uuml;seyni Hamadani, Seyid Muhammed H&uuml;seyin, &quot;Envari Dırahşan&quot;, baskı, 1, Tahkik: Behbudi, Muhammed Bakır, Tahran: kitap furuşi Lutfi, 1404, h.ş., c. 2, s. 267; Mustafevi, Hasan, &quot;Ettahkik-u Fi Kelimati&#39;l - Kur&#39;anil-Kerim&quot;, Tahran: bungah-i terc&uuml;me ve neşr-i kitap, 1360, h.ş., c.1,c.372; &quot;Tefsiri N&uuml;m&uuml;ne&quot;, c. 2, s. 239- 240.</p>\r\n\r\n<p>\r\n	[6] Tebarisi, Fadl b. Hasan, &quot;Mecmeu&#39;l-Beyan Fi Tefsiril-Kur&#39;an&quot;,&nbsp; İran/Tahran: İntişarati Nasır Hosru, c. 2, s. 614.</p>\r\n\r\n<p>\r\n	[7] A.g.e., c. 2, s. 614.</p>\r\n\r\n<p>\r\n	[8]&nbsp; Bkz. &quot;Biharu&#39;l-Envar&quot;, c. 53, s. 85.</p>\r\n','Bu hadiste&nbsp; &#39;&#39;tabut&#39;&#39; s&ouml;zc&uuml;ğ&uuml; kullanılmaktadır. Kur&#39;anı kerimde de şu c&uuml;mleyle &#39;&#39;...En ye&#39;etiyekumu&#39;t &ndash; tabut-u fihi es-sekinetun min rabbikum...&#39;&#39; bu tabuta işaret edilmiştir. Bu ayeti şerife &quot;adata İsrail oğulları Talut&#39;un Allah tarafından g&ouml;revlendirildiğini Eşmuil peygamberleri tarafından a&ccedil;ık bir dille kendilerine s&ouml;ylendiği halde onlar onun bu s&ouml;z&uuml;ne hen&uuml;z itminan etmeyip ondan kanıt ve karine getirmesini istediklerini&quot; ifade etmektedir. Onların Peygamberleri de onlara, Talut&#39;un h&acirc;kimiyetinin karinesi, size taraf bir tabutun (ahid sandığı) gelmesidir dedi.\r\n\r\n	\r\n		İsrail oğullarının &quot;tabutun&quot;, başka bir tabirle; &quot;ahit sandığın&quot; hakikatinin ne olduğu, kim tarafından yapıldığı, i&ccedil;inde yer almış olduğu şeylerin neler olduğu konusunda var olan bu konular hakkında hem rivayetler hem tefsirlerde ve ham de &quot;ahdi kadim&quot; (tavrat) kitaplarında &ccedil;ok s&ouml;zler s&ouml;ylenmektedir. Hepsinden daha a&ccedil;ık olanı Ehli Beyt hadislerinde ve bazı m&uuml;fessirlerin tefsirlerinde bulunan şeydir. O da şudur; &quot;rivayetlere g&ouml;re bu tabut, tahtadan yapılmış bir sandık olup Musa&#39;nın (a.s.) annesi Allah&#39;ın kendisine vermiş olduğu emir &uuml;zere &ccedil;ocuğunu koymuş ve Nil nehrinin &uuml;zerine bırakmıştır&quot;.\r\n\r\n	\r\n		&quot;Benu İsrail kavmi Talut&#39;tan, tabutu (ahit sandığını) istediler&quot; anlamını ifade eden ayeti kerime ile&nbsp; &quot;gadir hum&quot; g&uuml;n&uuml;nde &quot;Allah&#39;ın, Peygamber efendimize (s.a.a.), &quot;silahı ve tabutu&quot; kendi yerine se&ccedil;miş olduğu halifeye vermesini emrettiğini&quot;, ifade eden rivayet arasında var olan irtibatı bu y&ouml;nde değerlendirebiliriz. Yani peygamber (s.a.a.) bu tabutu diğer ara&ccedil;larla birlikte kendi yerine tayin etmiş olduğu hazreti Ali&#39;ye verdi o da kendinden sonrakilerine verdi ve b&ouml;ylece bunlar nesilden nesil&#39;e son imamın eline ge&ccedil;ti. Zamanın imamı (a.f.) zuhur ettiği zaman bu sandığı ve silahı kendisinin Allah tarafından g&ouml;nderildiğine dair bir gerek&ccedil;e ve onu doğrulayacak bir ayet ve delil olarak insanlara g&ouml;sterecektir.','&nbsp;S&ouml;z konusu hadisin bir b&ouml;l&uuml;m&uuml;nde ş&ouml;yle denilmektedir: &quot;....Cebrail, Peygamberimize (a) geldi ve ş&ouml;yle buyurdu; Allah sana salam g&ouml;nderdi ve ş&ouml;yle buyuruyor; senin vefat etme vaktin yaklaşmış ve risaletinin m&uuml;ddeti dolmak &uuml;zeridir. Ve bil ki seni &ccedil;aresizlikten ve ka&ccedil;ınılmaz olarak yanıma (katıma) &ccedil;ağıracağım. O halde ahdini yerine getir ve vasiyetini yap. Kendin sahip olduğun ve diğer peygamberlerden irs olarak size verilmiş olan ilimleri, silahı, tabutu ve risaletinin eser ve nişanelerini vasi ve halifene, yaratıklarımın &uuml;zerinde h&uuml;ccet-i k&acirc;mil olan Ali b. Ebi Talib&#39;e (a.s.) teslim et. Onu bir nişane gibi halka takdim et ve ahdini ve misakını yenile. Ali b. Ebi Talib&#39;in vilayetiyle ilgili t&uuml;m ahitleri, aynı şekilde onun benim velim olduğunu ve her m&uuml;min erkek&nbsp; ve kadınında mevlası olduğuyla alakalı, almış olduğum ahdi ona hatırlat.....&#39;&#39;[1]\r\n\r\n\r\n	Bu hadiste &#39;&#39;tabut&#39;&#39; kelimesi ge&ccedil;mektedir ki, Kur&#39;nı Kerimde de ona ş&ouml;yle işaret edilmiştir: &quot;Peygamberleri onlara dedi; Onun egemenliğinin alameti, size sandığın gelmesidir. Onda Rabbinizden gelen bir huzur, Musa ailesinin ve Harun ailesinin bıraktıklarından kalanlar vardır ve onu melekler taşır. Eğer iman etmişseniz, bunda sizin i&ccedil;in apa&ccedil;ık delil vardır.&#39;&#39;[2]\r\n\r\n\r\n	Tabut kelimesi etimolojik olarak &#39;&#39;te &ndash; ve - be&#39;&#39; k&ouml;k&uuml;nden gelmiş ve geri d&ouml;nmek anlamına gelir.[3] Aynı şekilde tahtadan yapılmış sandık anlamına da gelir. Cenazelerin i&ccedil;inde taşındığı sandığa tabut denilmesi, bu nedenledir. Ancak dikkat edilmelidir ki, tabutun asıl manası, &ouml;l&uuml;lerin i&ccedil;inde taşındığı sandığa mahsus değildir. Belki tahtadan &uuml;retilmiş her sandığa denilir.[4]\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	İsrail oğullarının &quot;tabutun&quot;, başka bir tabirle; &quot;ahit sandığın&quot; hakikatinin ne olduğu, kim tarafından yapıldığı, i&ccedil;inde yer almış olduğu şeylerin neler olduğu konusunda var olan bu konular hakkında hem rivayetler hem tefsirlerde ve ham de &quot;ahdi kadim&quot; (tavrat) kitaplarında &ccedil;ok s&ouml;zler s&ouml;ylenmektedir. Hepsinden daha a&ccedil;ık olanı Ehli Beyt hadislerinde ve bazı m&uuml;fessirlerin tefsirlerinde bulunan şeydir. O da şudur; &quot;rivayetlere g&ouml;re bu tabut, tahtadan yapılmış bir sandık olup Musa&#39;nın (a.s.) annesi Allah&#39;ın kendisine vermiş olduğu emir &uuml;zere &ccedil;ocuğunu koymuş ve Nil nehrinin &uuml;zerine bırakmıştır&quot;. Sonu&ccedil;ta bu sandık hz. Musa&#39;nın (a.s.) kurtulmasına ve onun tekrar annesine d&ouml;nmesine sebep olduğundan dolayı ona &quot;tabut&quot; denilmiş olabilir&nbsp; &quot;.[5]\r\n\r\n\r\n	Ali b. İbrahimi Kumi İmam Muhammed Bakırdan (a.s.) naklen imamın ş&ouml;yle buyurduğunu s&ouml;yler: &quot;Tabuttan maksat, Allah tarafından hazreti Musa&#39;nın annesine g&ouml;nderilen sandıktır ki annesi onu ona koyup denize attı. Bu tabut Benu İsrailler yanında &ccedil;ok değerli, saygılı ve teberr&uuml;k kaynağı idi&quot;. [6]\r\n\r\n\r\n	Kur&#39;anı kerimde de &#39;&#39;...size tabut gelecektir. Onda rabbinizden olan sekine ve aramış vardır...&#39;&#39; c&uuml;mlesiyle bu tabuta işaret edilmiştir. Bu ayeti şerife Adata İsrail oğulları Talut&#39;un Allah tarafından g&ouml;revlendirildiğini Eşmuil peygamberleri tarafından a&ccedil;ık bir dille s&ouml;ylendiği halde onun bu s&ouml;z&uuml;ne hen&uuml;z itminan etmeyip ondan kanıt ve karine getirmesini istediklerini ifade ettiğine dikkat &ccedil;ekmektedir. Peygamberleri onlara, Talut&#39;un h&acirc;kimiyetinin karinesi, size taraf bir tabutun (ahit sandığı) gelmesidir dedi.[7]\r\n\r\n\r\n	&quot;Benu İsrail kavmi Talut&#39;tan, tabutu (ahit sandığını) istediler&quot; anlamını ifade eden ayeti kerime ile&nbsp; &quot;gadir hum&quot; g&uuml;n&uuml;nde &quot;Allah&#39;ın, Peygamber efendimize (s.a.a.), &quot;silahı ve tabutu&quot; kendi yerine se&ccedil;miş olduğu halifeye vermesini emrettiğini&quot;, ifade eden rivayet arasında var olan irtibatı bu y&ouml;nde değerlendirebiliriz. Yani peygamber (s.a.a.) bu tabutu diğer ara&ccedil;larla birlikte kendi yerine tayin etmiş olduğu hazreti Ali&#39;ye verdi o da kendinden sonrakilerine verdi ve b&ouml;ylece bunlar nesilden nesil&#39;e son imamın eline ge&ccedil;ti. Zamanın imamı (a.f.) zuhur ettiği zaman bu sandığı ve silahı kendisinin Allah tarafından g&ouml;nderildiğine dair bir gerek&ccedil;e ve onu doğrulayacak bir ayet ve delil olarak insanlara g&ouml;sterecektir.[8]\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1]Meclisi, MuhammedBakır, &#39;&#39;Biharu&#39;l-Envar&#39;&#39;, L&uuml;bnan/Beyrut: Muessesetu&#39;l-Vefa, c. 37, s. 202; Tabersi, Ahmed b. Ali, &quot;El-ihticac Ala Ehli&#39;l &ndash; l&uuml;ccac&quot;, İran/Meşhet: Murteza,c. 1, s. 56.\r\n\r\n\r\n	[2] Bakara, 248.\r\n\r\n\r\n	[3] Kurşi,Seyid Ali Ekber, &quot;Kamusi Kur&#39;an&quot;, İran/Tahran: Daru&#39;l-Kutubi&#39;l-İslamiyye, c. 1, s. 260; Tabatabai, Seyid Muhammed H&uuml;seyin,&#39;&#39;Elmizan Fi Tefsiri&#39;l-Kur&#39;an&#39;&#39;, İran/Kum: İntişarati İslamiyi Camieyi Muderrisin, c. 2, s. 289.\r\n\r\n\r\n	[4] Mekarim Şirazi,Nasır, &#39;&#39;Tefsiri Numune&#39;&#39;,İran/Tahran: Daru&#39;l &ndash; Kutubi&#39;l - İslamiye, c. 2, s. 239.\r\n\r\n\r\n	[5] H&uuml;seyni Hamadani, Seyid Muhammed H&uuml;seyin, &quot;Envari Dırahşan&quot;, baskı, 1, Tahkik: Behbudi, Muhammed Bakır, Tahran: kitap furuşi Lutfi, 1404, h.ş., c. 2, s. 267; Mustafevi, Hasan, &quot;Ettahkik-u Fi Kelimati&#39;l - Kur&#39;anil-Kerim&quot;, Tahran: bungah-i terc&uuml;me ve neşr-i kitap, 1360, h.ş., c.1,c.372; &quot;Tefsiri N&uuml;m&uuml;ne&quot;, c. 2, s. 239- 240.\r\n\r\n\r\n	[6] Tebarisi, Fadl b. Hasan, &quot;Mecmeu&#39;l-Beyan Fi Tefsiril-Kur&#39;an&quot;,&nbsp; İran/Tahran: İntişarati Nasır Hosru, c. 2, s. 614.\r\n\r\n\r\n	[7] A.g.e., c. 2, s. 614.\r\n\r\n\r\n	[8]&nbsp; Bkz. &quot;Biharu&#39;l-Envar&quot;, c. 53, s. 85.'),(400,'tr405','<p>\r\n	&nbsp;Tayyib kelimesi Sihahu&rsquo;l-L&uuml;gat&rsquo;te[1] temiz şeyler diye mana edilmiştir. İbn-i Manzur bu mananın yanı sıra Tayyib&rsquo;in daha geniş bir manada kullanıldığını ve &ccedil;eşitli yerlere uyan manalarının olduğunu s&ouml;ylemektedir. &lsquo;Temiz toprak&rsquo; denildiği zaman bitkilerin ekilmesine uygun yer kastedilmektedir. Temiz esinti, şiddeti olmayan, hafiften esen r&uuml;zgardır. Temiz yemek, helal yemek manasına gelirken temiz kadın iffetli kadın demektir. Kur&rsquo;an&rsquo;da &lsquo;Temiz kadınlar, temiz erkeklerindir, temiz erkekler de temiz kadınların&rsquo; ayeti bu manada kullanılmıştır.[2]</p>\r\n\r\n<p>\r\n	Kamus-i Kur&rsquo;an adlı kitapta tayyib kelimesi &lsquo;insanın i&ccedil;ine yatan, doğasının kabul ettiği şey&rsquo; şeklinde mana edilirken Ragıb İsfahani&rsquo;nin de ş&ouml;yle dediği nakledilir: &lsquo;Tayyib, insanın nefis ve duyularının hoşuna giden şeydir. Temizlemeye ise istitabe (iyi ve hoş bulma) derler. Zira bir şeyi temizlemek insanın hoşuna gider.&rsquo; O, Kur&rsquo;an&rsquo;dan ayetler getirerek bu manayı a&ccedil;ıklamaya &ccedil;alışır. Mesela: &lsquo;Ey insanlar, yery&uuml;z&uuml;nde helal ve temiz olan şeyleri yiyin. Şeytan&#39;ın izinden y&uuml;r&uuml;meyin.&rsquo;[3]</p>\r\n\r\n<p>\r\n	Kamus&rsquo;ta der ki: Yemeğin iki şartı vardır. Biri helal olması, yani i&ccedil;inde başkalarının hakkı olmaması, diğeri ise necasetler gibi insanın tiksineceği şeylerin olmaması ve insanın i&ccedil;ine sinmesidir.</p>\r\n\r\n<p>\r\n	Helalin, b&uuml;t&uuml;n şartlara sahip şer&rsquo;i helal olduğunu s&ouml;yleyebilmemiz i&ccedil;in başka ayet ve rivayetlerden faydalanmamız gerekir. Yoksa normalde helal, i&ccedil;inde başkalarının hakkı olmayan ve başkalarının haklarına engel olmayan şeye denir. Şeytanın vesveselerine uymak helal ve tayyib sınırlarını aşmaktır. Yukarıdaki ayetten anlaşıldığı kadarıyla insanın i&ccedil;ine sinen ve i&ccedil;inde başkalarının hakkı olmayan her şeyi yemek caizdir.</p>\r\n\r\n<p>\r\n	Nur suresi 26. ayetinde ge&ccedil;en Tayyipler (temizler) ve Habisler (pisler)&rsquo;den maksat ger&ccedil;ek manadaki tayyipler ve habislerdir ve onlardaki &ouml;l&ccedil;&uuml; yalnızca halkın g&ouml;r&uuml;ş&uuml; değildir. Bu y&uuml;zden şeriat bir şeyi haram etmişse, &ouml;rf onu k&ouml;t&uuml; saymasa bile bu, onun ger&ccedil;ek manada k&ouml;t&uuml; olmasından dolayıdır. &Ouml;rneğin zina ve iffetsizlik bazılarına g&ouml;re habislik olmayabilir veya islami şartlara g&ouml;re kesilmeyen hayvan veyahut haşereler, yırtıcılar vb. hayvanlar bir&ccedil;ok insana g&ouml;re habis olmayabilir. Ama b&uuml;t&uuml;n bunlar ger&ccedil;ekte habistirler ve bu y&uuml;zden haram edilmişlerdir. İslam dinin haram ettiği şeylerin bazılarının habisliği insanın keşfedemiyeceği ger&ccedil;ek habislerdir.[4]</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] -Cevheri, İsmail b. Hammad, es-Sihah, c.1, s.173, Daru&rsquo;l-İlm, Beyrut, HK.1410.</p>\r\n\r\n<p>\r\n	[2] -İbn-i Manzur, Lisanu&rsquo;l-Arap, c.1, s.563, Dar-u Sadır, Beyrut, HK.1414.</p>\r\n\r\n<p>\r\n	[3] -Bakara/168</p>\r\n\r\n<p>\r\n	[4] -Kureşi, Seyyid Ali Ekber, Kamus-i Kur&rsquo;an, c.4, s.257, 261, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HŞ.1371.</p>\r\n','','&nbsp;Tayyib kelimesi Sihahu&rsquo;l-L&uuml;gat&rsquo;te[1] temiz şeyler diye mana edilmiştir. İbn-i Manzur bu mananın yanı sıra Tayyib&rsquo;in daha geniş bir manada kullanıldığını ve &ccedil;eşitli yerlere uyan manalarının olduğunu s&ouml;ylemektedir. &lsquo;Temiz toprak&rsquo; denildiği zaman bitkilerin ekilmesine uygun yer kastedilmektedir. Temiz esinti, şiddeti olmayan, hafiften esen r&uuml;zgardır. Temiz yemek, helal yemek manasına gelirken temiz kadın iffetli kadın demektir. Kur&rsquo;an&rsquo;da &lsquo;Temiz kadınlar, temiz erkeklerindir, temiz erkekler de temiz kadınların&rsquo; ayeti bu manada kullanılmıştır.[2]\r\n\r\n\r\n	Kamus-i Kur&rsquo;an adlı kitapta tayyib kelimesi &lsquo;insanın i&ccedil;ine yatan, doğasının kabul ettiği şey&rsquo; şeklinde mana edilirken Ragıb İsfahani&rsquo;nin de ş&ouml;yle dediği nakledilir: &lsquo;Tayyib, insanın nefis ve duyularının hoşuna giden şeydir. Temizlemeye ise istitabe (iyi ve hoş bulma) derler. Zira bir şeyi temizlemek insanın hoşuna gider.&rsquo; O, Kur&rsquo;an&rsquo;dan ayetler getirerek bu manayı a&ccedil;ıklamaya &ccedil;alışır. Mesela: &lsquo;Ey insanlar, yery&uuml;z&uuml;nde helal ve temiz olan şeyleri yiyin. Şeytan&#39;ın izinden y&uuml;r&uuml;meyin.&rsquo;[3]\r\n\r\n\r\n	Kamus&rsquo;ta der ki: Yemeğin iki şartı vardır. Biri helal olması, yani i&ccedil;inde başkalarının hakkı olmaması, diğeri ise necasetler gibi insanın tiksineceği şeylerin olmaması ve insanın i&ccedil;ine sinmesidir.\r\n\r\n\r\n	Helalin, b&uuml;t&uuml;n şartlara sahip şer&rsquo;i helal olduğunu s&ouml;yleyebilmemiz i&ccedil;in başka ayet ve rivayetlerden faydalanmamız gerekir. Yoksa normalde helal, i&ccedil;inde başkalarının hakkı olmayan ve başkalarının haklarına engel olmayan şeye denir. Şeytanın vesveselerine uymak helal ve tayyib sınırlarını aşmaktır. Yukarıdaki ayetten anlaşıldığı kadarıyla insanın i&ccedil;ine sinen ve i&ccedil;inde başkalarının hakkı olmayan her şeyi yemek caizdir.\r\n\r\n\r\n	Nur suresi 26. ayetinde ge&ccedil;en Tayyipler (temizler) ve Habisler (pisler)&rsquo;den maksat ger&ccedil;ek manadaki tayyipler ve habislerdir ve onlardaki &ouml;l&ccedil;&uuml; yalnızca halkın g&ouml;r&uuml;ş&uuml; değildir. Bu y&uuml;zden şeriat bir şeyi haram etmişse, &ouml;rf onu k&ouml;t&uuml; saymasa bile bu, onun ger&ccedil;ek manada k&ouml;t&uuml; olmasından dolayıdır. &Ouml;rneğin zina ve iffetsizlik bazılarına g&ouml;re habislik olmayabilir veya islami şartlara g&ouml;re kesilmeyen hayvan veyahut haşereler, yırtıcılar vb. hayvanlar bir&ccedil;ok insana g&ouml;re habis olmayabilir. Ama b&uuml;t&uuml;n bunlar ger&ccedil;ekte habistirler ve bu y&uuml;zden haram edilmişlerdir. İslam dinin haram ettiği şeylerin bazılarının habisliği insanın keşfedemiyeceği ger&ccedil;ek habislerdir.[4]\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] -Cevheri, İsmail b. Hammad, es-Sihah, c.1, s.173, Daru&rsquo;l-İlm, Beyrut, HK.1410.\r\n\r\n\r\n	[2] -İbn-i Manzur, Lisanu&rsquo;l-Arap, c.1, s.563, Dar-u Sadır, Beyrut, HK.1414.\r\n\r\n\r\n	[3] -Bakara/168\r\n\r\n\r\n	[4] -Kureşi, Seyyid Ali Ekber, Kamus-i Kur&rsquo;an, c.4, s.257, 261, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HŞ.1371.',''),(401,'tr404','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Doğal ve yapma terimler felsefede doğal ve yapma varlıklar arasında mukayese yapıldığı zaman kullanılır. &Ouml;rneğin insan bedeni doğal bir cisimdir, yatak ise yapma bir cisimdir. Bedenin kendi par&ccedil;alarıyla bileşimi doğaldır. Ama yatağın kendi par&ccedil;alarıyla (tahta, &ccedil;ivi vs.) bileşimi yapmadır.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Doğal ve yapma terimler felsefede doğal ve yapma varlıklar arasında mukayese yapıldığı zaman kullanılır. &Ouml;rneğin insan bedeni doğal bir cisimdir, yatak ise yapma bir cisimdir. Bedenin kendi par&ccedil;alarıyla bileşimi doğaldır. Ama yatağın kendi par&ccedil;alarıyla (tahta, &ccedil;ivi vs.) bileşimi yapmadır.[1] Bir cismin kendi par&ccedil;alarıyla arasındaki doğal bileşimin &ouml;zellik ve niteliği ile yapma bileşiminin &ouml;zellik ve niteliği farklıdır. Tabiat ile teknolojinin arasındaki fark budur.</p>\r\n\r\n<p>\r\n	Buna g&ouml;re beden ve ruh hakkında s&ouml;ylenen &lsquo;Beden ruhun aletidir.&rsquo; s&ouml;z&uuml;nden ama&ccedil; yapma (sanayi) alet değil, doğal alettir.[2] &Ouml;rneğin, bir bilgisayarda klavye, yazıları yazmak i&ccedil;in bir alettir, ancak bu doğal bileşim değil yapma bileşimdir veya marangozun elindeki &ccedil;eki&ccedil;te aynı şekildedir. Ama bedenin ruha alet olması doğal t&uuml;rdendir. Yani bedenin ruhun elinin altında olması sanayi aleti gibi değildir. Ruhla bedenin ilişkisi ve bedenin ruh i&ccedil;in alet olması sanayi kanunlarıyla mukayese edilemez, bu ilişki fıtri ve doğallıktan kaynaklanan ilahi kanunlar altında amel eden bir ilişkidir. Mesela ruhla beden arasında bir &ccedil;eşit genel vahdet s&ouml;z konusudur. &Ouml;yleki herkesin bedeni kendi ruh ve canının d&uuml;ş&uuml;k mertebesidir. Ama sanayi aletlerinde, aletle onu kullanan arasında b&ouml;yle bir vahdet yoktur. Doğal varlıklarla sanayi ve teknoloji &uuml;r&uuml;nler arasındaki fark &ccedil;ok d&uuml;ş&uuml;nd&uuml;r&uuml;c&uuml;d&uuml;r. Mesela doğal cisimlerin &ouml;zelliklerinden biri onların alemin genel d&uuml;zeniyle olan ilişkileridir. &Ccedil;&uuml;nk&uuml; her yaratılış aynı fıtrat &uuml;zerine yaratılmış olup, ezeli kanuna g&ouml;re hareket eder. Ama sanayi cisimlerinin hammadesi doğal cisimler olsalarda bileşimlerinde sınırlı ve bilinen kanunlara bağlıdırlar. Bu y&uuml;zden sanayinin cisim ve bileşimleri ve onun &ouml;zellik ve işlevleri kolaylıkla bilinebilir. &Ccedil;&uuml;nk&uuml; onu yapan insandır. Ama doğal varlıkları tanımak, &ouml;yleki son tarife ulaşabilmek &ccedil;ok zordur. &Ouml;rneğin insan maddeyi duyularıyla hissedebilse bile onun hakikatı hen&uuml;z bile bilinmeyenler arasındadır. Halbu ki sanayi &uuml;r&uuml;nleri de doğal hammaddelerden yapılmakta ve insanın idaresinde &ouml;zel bileşimi olan doğal varlıklardandır.</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] -Mecmau&rsquo;l-Buhusu&rsquo;l-İslami, Şerhu&rsquo;l-Mustalahati&rsquo;l-Felsefiyye, s.423, Mecmau&rsquo;l-Buhusu&rsquo;l-İslamiyye, Bi Ca, Bi Ta.</p>\r\n\r\n<p>\r\n	[2] -&lsquo;Aletin sanayi ve doğal olmak &uuml;zere ikiye ayrıldığı s&ouml;ylenir. Marangozun aleti gibi aletler sanayi aletidir. O, &ouml;z&uuml;nde farklıdır ve alet diye adlandırılır. Doğal alet ise bir insanın bileşiminde olan beden ve ruhtur. İnsanın o ikisiyle tanımlanır.&rsquo; Makalat-u Felsefiyye Li-Meşahiri&rsquo;l-M&uuml;slimin ve&rsquo;n-Nesari, s.91, Daru&rsquo;l-Arap.</p>\r\n','Doğal ve yapma terimler felsefede doğal ve yapma varlıklar arasında mukayese yapıldığı zaman kullanılır. &Ouml;rneğin insan bedeni doğal bir cisimdir, yatak ise yapma bir cisimdir. Bedenin kendi par&ccedil;alarıyla bileşimi doğaldır. Ama yatağın kendi par&ccedil;alarıyla (tahta, &ccedil;ivi vs.) bileşimi yapmadır.','&nbsp;Doğal ve yapma terimler felsefede doğal ve yapma varlıklar arasında mukayese yapıldığı zaman kullanılır. &Ouml;rneğin insan bedeni doğal bir cisimdir, yatak ise yapma bir cisimdir. Bedenin kendi par&ccedil;alarıyla bileşimi doğaldır. Ama yatağın kendi par&ccedil;alarıyla (tahta, &ccedil;ivi vs.) bileşimi yapmadır.[1] Bir cismin kendi par&ccedil;alarıyla arasındaki doğal bileşimin &ouml;zellik ve niteliği ile yapma bileşiminin &ouml;zellik ve niteliği farklıdır. Tabiat ile teknolojinin arasındaki fark budur.\r\n\r\n\r\n	Buna g&ouml;re beden ve ruh hakkında s&ouml;ylenen &lsquo;Beden ruhun aletidir.&rsquo; s&ouml;z&uuml;nden ama&ccedil; yapma (sanayi) alet değil, doğal alettir.[2] &Ouml;rneğin, bir bilgisayarda klavye, yazıları yazmak i&ccedil;in bir alettir, ancak bu doğal bileşim değil yapma bileşimdir veya marangozun elindeki &ccedil;eki&ccedil;te aynı şekildedir. Ama bedenin ruha alet olması doğal t&uuml;rdendir. Yani bedenin ruhun elinin altında olması sanayi aleti gibi değildir. Ruhla bedenin ilişkisi ve bedenin ruh i&ccedil;in alet olması sanayi kanunlarıyla mukayese edilemez, bu ilişki fıtri ve doğallıktan kaynaklanan ilahi kanunlar altında amel eden bir ilişkidir. Mesela ruhla beden arasında bir &ccedil;eşit genel vahdet s&ouml;z konusudur. &Ouml;yleki herkesin bedeni kendi ruh ve canının d&uuml;ş&uuml;k mertebesidir. Ama sanayi aletlerinde, aletle onu kullanan arasında b&ouml;yle bir vahdet yoktur. Doğal varlıklarla sanayi ve teknoloji &uuml;r&uuml;nler arasındaki fark &ccedil;ok d&uuml;ş&uuml;nd&uuml;r&uuml;c&uuml;d&uuml;r. Mesela doğal cisimlerin &ouml;zelliklerinden biri onların alemin genel d&uuml;zeniyle olan ilişkileridir. &Ccedil;&uuml;nk&uuml; her yaratılış aynı fıtrat &uuml;zerine yaratılmış olup, ezeli kanuna g&ouml;re hareket eder. Ama sanayi cisimlerinin hammadesi doğal cisimler olsalarda bileşimlerinde sınırlı ve bilinen kanunlara bağlıdırlar. Bu y&uuml;zden sanayinin cisim ve bileşimleri ve onun &ouml;zellik ve işlevleri kolaylıkla bilinebilir. &Ccedil;&uuml;nk&uuml; onu yapan insandır. Ama doğal varlıkları tanımak, &ouml;yleki son tarife ulaşabilmek &ccedil;ok zordur. &Ouml;rneğin insan maddeyi duyularıyla hissedebilse bile onun hakikatı hen&uuml;z bile bilinmeyenler arasındadır. Halbu ki sanayi &uuml;r&uuml;nleri de doğal hammaddelerden yapılmakta ve insanın idaresinde &ouml;zel bileşimi olan doğal varlıklardandır.\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] -Mecmau&rsquo;l-Buhusu&rsquo;l-İslami, Şerhu&rsquo;l-Mustalahati&rsquo;l-Felsefiyye, s.423, Mecmau&rsquo;l-Buhusu&rsquo;l-İslamiyye, Bi Ca, Bi Ta.\r\n\r\n\r\n	[2] -&lsquo;Aletin sanayi ve doğal olmak &uuml;zere ikiye ayrıldığı s&ouml;ylenir. Marangozun aleti gibi aletler sanayi aletidir. O, &ouml;z&uuml;nde farklıdır ve alet diye adlandırılır. Doğal alet ise bir insanın bileşiminde olan beden ve ruhtur. İnsanın o ikisiyle tanımlanır.&rsquo; Makalat-u Felsefiyye Li-Meşahiri&rsquo;l-M&uuml;slimin ve&rsquo;n-Nesari, s.91, Daru&rsquo;l-Arap.'),(402,'tr403','<div class=\"quest-content\" id=\"A3_1\" style=\"display: block;\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		&lsquo;Şey&rsquo;iyyet&rsquo; (nesnellik) ve &lsquo;V&uuml;cut&rsquo; (varlık), fertleri bir olan kavramlardır. V&uuml;cut s&ouml;z konusu oldu mu şey olmakta s&ouml;z konusu olur. Ancak filozoflar, v&uuml;cudun koşulsuz manasının hem zihindeki v&uuml;cudu hem de zihnin dışındaki v&uuml;cudu kapsadığını s&ouml;ylemiş ve ona y&ouml;neltilen eleştirilerin &ccedil;oğunu bu şekilde cevaplamışlardır. Eleştirileden biri şudur: Bir v&uuml;cudun mahiyeti zihinde tasavvur edildiğinde dışarıda var olmadığı halde yine de ona şey denmektedir. Ama ona v&uuml;cut denmemektedir. Filozofların buna verdikleri cevap şudur: Zihindeki mahiyete şey&rsquo;iyyet dendiği gibi zihindeki o mahiyete v&uuml;cutta denmektedir. Zira o mahiyetin kendisininde zihn&icirc; v&uuml;cudu vardır. Buna g&ouml;re &lsquo;şey&rsquo; olduğu yerde v&uuml;cudun olmaması diye bir durum s&ouml;z konusu değildir. Aynı şekilde v&uuml;cut olduğu yerde &lsquo;şey&rsquo;in olmaması da olmaz. Şey&rsquo;iyyet &nbsp;v&uuml;cuta eşittir (m&uuml;savıktır) s&ouml;z&uuml;n&uuml;n manası budur.&nbsp; &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\r\n</div>\r\n','<p>\r\n	&nbsp;V&uuml;cut (varlık), zihinde ve zihnin dışında olmak &uuml;zere ikiye ayrılır. V&uuml;cud-u Mutlak, hem harici v&uuml;cuda hem de zihni v&uuml;cuda denmekte ve nerede kullanılsa her ikisinde i&ccedil;ine almaktadır. Ancak bu ikisi birbirine karıştırıldığında v&uuml;cut, şey&rsquo;iyyet (nesnellik), nefy ve yokluklar konusunda eleştirilere yol a&ccedil;maktadır. Şey&rsquo;iyyet felsefenin ikincil mefhumlarından olup bir şeyin varlığından &ccedil;ıkarılmaktadır. Nitekim v&uuml;cutta felesefenin ikincil mefhumlarındandır. Yani ariz oldukları yer zihindir. Ama zihnin dışında m&uuml;ttesif olmaktadırlar. Şey&rsquo;iyyet v&uuml;cutla mı eşittir yoksa hem v&uuml;cuda hem de mahiyete mi şamil olmaktadır? konusunda değişik g&ouml;r&uuml;şler vardır. Bunun da kaynağı zihni ve harici v&uuml;cudun biribirleriyle karıştırılmasıdır. Molla Sadra, Hekim Sebzivari gibi hikmetin b&uuml;y&uuml;kleri bu eleştirilere kitaplarında yer vermiş ve cevaplamışlardır. Genel olarak filozofların g&ouml;r&uuml;ş&uuml; v&uuml;cudun şey&rsquo;iyyet&rsquo;le eşit (m&uuml;tesavık) olduğu y&ouml;n&uuml;ndedir.[1] Şey&rsquo;iyyet ve v&uuml;cut, fertleri bir olan iki mefhumdur. V&uuml;cut s&ouml;z konusu olduğunda şey&rsquo;iyyette s&ouml;z konusu olmaktadır.[2] Ancak filozoflar v&uuml;cuttan maksadın, hem zihindeki v&uuml;cudu hem de zihnin dışındaki v&uuml;cudu i&ccedil;ine alan v&uuml;cud-u mutlak olduğunu s&ouml;ylemişlerdir. Yani taşa şey dendiği gibi onun zihindeki v&uuml;cuduna da şey denmektedir. Hatta bir varlık zihinde tasavvur edilse ama dışarıda mevcut olmazsa yine de ona şey denir. Bu, şey&rsquo;iyyet v&uuml;cuttan daha kapsamlıdır diyenlerin delilidir. Yine demişlerdir ki bu &ouml;rnekteki şey, zihnin i&ccedil;indeki mahiyete denmektir, halbu ki v&uuml;cudu yoktur ve ona v&uuml;cut denmez. Filozoflar buna ş&ouml;yle cevap vermişlerdir: Zihinin i&ccedil;indeki mahiyete şey&rsquo;iyyet dendiği gibi zihindeki o mahiyete v&uuml;cutta denmektedir. Zira bu mahiyetin kendisininde zihinde v&uuml;cudu vardır. Dolayısıyla şey olupta v&uuml;cut olmaması diye bir durum s&ouml;z konusu değildir. Yine v&uuml;cut olduğu yerde &lsquo;şey&rsquo;in olmaması da olmaz. Zira bunlar felsefenin genel kavramlarındandır ve bu kategoriden &ccedil;ıkmak bir t&uuml;r &ccedil;elişkidir.[3]&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] -M&uuml;tesavik, iki kelime mefhum bakımından farklı ama mısdak bakımından bir olduğu yerlerde kullanılır. D&uuml;ş&uuml;nen ve g&uuml;len gibi. D&uuml;ş&uuml;nmek ile g&uuml;lmenin manaları farklıdır, ama ikisininde mısdakı aynıdır. Yani her d&uuml;ş&uuml;nen g&uuml;lendir ve her g&uuml;len d&uuml;ş&uuml;nendir. Bunlara &lsquo;m&uuml;tesavikeyn&rsquo; denmektedir. Yani mısdak ve mevzu olarak aynı saftadırlar.</p>\r\n\r\n<p>\r\n	[2] -Mutahhari, Murteza, Mecmuay-ı Asar, c.9, s. 408. Nur yazılım programı</p>\r\n\r\n<p>\r\n	[3] -Cevadi Amuli, Abdullah, Rahik-i Mahtum, c.1, s.500-504, İntişarat-ı Sadra, Kum, HŞ. 1386, Ferverdin.</p>\r\n','&lsquo;Şey&rsquo;iyyet&rsquo; (nesnellik) ve &lsquo;V&uuml;cut&rsquo; (varlık), fertleri bir olan kavramlardır. V&uuml;cut s&ouml;z konusu oldu mu şey olmakta s&ouml;z konusu olur. Ancak filozoflar, v&uuml;cudun koşulsuz manasının hem zihindeki v&uuml;cudu hem de zihnin dışındaki v&uuml;cudu kapsadığını s&ouml;ylemiş ve ona y&ouml;neltilen eleştirilerin &ccedil;oğunu bu şekilde cevaplamışlardır. Eleştirileden biri şudur: Bir v&uuml;cudun mahiyeti zihinde tasavvur edildiğinde dışarıda var olmadığı halde yine de ona şey denmektedir. Ama ona v&uuml;cut denmemektedir. Filozofların buna verdikleri cevap şudur: Zihindeki mahiyete şey&rsquo;iyyet dendiği gibi zihindeki o mahiyete v&uuml;cutta denmektedir. Zira o mahiyetin kendisininde zihn&icirc; v&uuml;cudu vardır. Buna g&ouml;re &lsquo;şey&rsquo; olduğu yerde v&uuml;cudun olmaması diye bir durum s&ouml;z konusu değildir. Aynı şekilde v&uuml;cut olduğu yerde &lsquo;şey&rsquo;in olmaması da olmaz. Şey&rsquo;iyyet &nbsp;v&uuml;cuta eşittir (m&uuml;savıktır) s&ouml;z&uuml;n&uuml;n manası budur.&nbsp; &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;','&nbsp;V&uuml;cut (varlık), zihinde ve zihnin dışında olmak &uuml;zere ikiye ayrılır. V&uuml;cud-u Mutlak, hem harici v&uuml;cuda hem de zihni v&uuml;cuda denmekte ve nerede kullanılsa her ikisinde i&ccedil;ine almaktadır. Ancak bu ikisi birbirine karıştırıldığında v&uuml;cut, şey&rsquo;iyyet (nesnellik), nefy ve yokluklar konusunda eleştirilere yol a&ccedil;maktadır. Şey&rsquo;iyyet felsefenin ikincil mefhumlarından olup bir şeyin varlığından &ccedil;ıkarılmaktadır. Nitekim v&uuml;cutta felesefenin ikincil mefhumlarındandır. Yani ariz oldukları yer zihindir. Ama zihnin dışında m&uuml;ttesif olmaktadırlar. Şey&rsquo;iyyet v&uuml;cutla mı eşittir yoksa hem v&uuml;cuda hem de mahiyete mi şamil olmaktadır? konusunda değişik g&ouml;r&uuml;şler vardır. Bunun da kaynağı zihni ve harici v&uuml;cudun biribirleriyle karıştırılmasıdır. Molla Sadra, Hekim Sebzivari gibi hikmetin b&uuml;y&uuml;kleri bu eleştirilere kitaplarında yer vermiş ve cevaplamışlardır. Genel olarak filozofların g&ouml;r&uuml;ş&uuml; v&uuml;cudun şey&rsquo;iyyet&rsquo;le eşit (m&uuml;tesavık) olduğu y&ouml;n&uuml;ndedir.[1] Şey&rsquo;iyyet ve v&uuml;cut, fertleri bir olan iki mefhumdur. V&uuml;cut s&ouml;z konusu olduğunda şey&rsquo;iyyette s&ouml;z konusu olmaktadır.[2] Ancak filozoflar v&uuml;cuttan maksadın, hem zihindeki v&uuml;cudu hem de zihnin dışındaki v&uuml;cudu i&ccedil;ine alan v&uuml;cud-u mutlak olduğunu s&ouml;ylemişlerdir. Yani taşa şey dendiği gibi onun zihindeki v&uuml;cuduna da şey denmektedir. Hatta bir varlık zihinde tasavvur edilse ama dışarıda mevcut olmazsa yine de ona şey denir. Bu, şey&rsquo;iyyet v&uuml;cuttan daha kapsamlıdır diyenlerin delilidir. Yine demişlerdir ki bu &ouml;rnekteki şey, zihnin i&ccedil;indeki mahiyete denmektir, halbu ki v&uuml;cudu yoktur ve ona v&uuml;cut denmez. Filozoflar buna ş&ouml;yle cevap vermişlerdir: Zihinin i&ccedil;indeki mahiyete şey&rsquo;iyyet dendiği gibi zihindeki o mahiyete v&uuml;cutta denmektedir. Zira bu mahiyetin kendisininde zihinde v&uuml;cudu vardır. Dolayısıyla şey olupta v&uuml;cut olmaması diye bir durum s&ouml;z konusu değildir. Yine v&uuml;cut olduğu yerde &lsquo;şey&rsquo;in olmaması da olmaz. Zira bunlar felsefenin genel kavramlarındandır ve bu kategoriden &ccedil;ıkmak bir t&uuml;r &ccedil;elişkidir.[3]&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] -M&uuml;tesavik, iki kelime mefhum bakımından farklı ama mısdak bakımından bir olduğu yerlerde kullanılır. D&uuml;ş&uuml;nen ve g&uuml;len gibi. D&uuml;ş&uuml;nmek ile g&uuml;lmenin manaları farklıdır, ama ikisininde mısdakı aynıdır. Yani her d&uuml;ş&uuml;nen g&uuml;lendir ve her g&uuml;len d&uuml;ş&uuml;nendir. Bunlara &lsquo;m&uuml;tesavikeyn&rsquo; denmektedir. Yani mısdak ve mevzu olarak aynı saftadırlar.\r\n\r\n\r\n	[2] -Mutahhari, Murteza, Mecmuay-ı Asar, c.9, s. 408. Nur yazılım programı\r\n\r\n\r\n	[3] -Cevadi Amuli, Abdullah, Rahik-i Mahtum, c.1, s.500-504, İntişarat-ı Sadra, Kum, HŞ. 1386, Ferverdin.'),(403,'tr402','<p>\r\n	&nbsp;1- Berzah aleminde ezan okunması konusunda hadis kaynaklarında herhangi bir şey yoktur.</p>\r\n\r\n<p>\r\n	2- Bir rivayette İmam Bakır (a.s) ş&ouml;yle buyuruyor: &lsquo;Resul-i Ekrem (s.a.a) miraca gittiğinde ge&ccedil;miş b&uuml;t&uuml;n Peygamberler Onun yanına geldiler. Cebrail, Allah&rsquo;ın emriyle ezan okudu ve kamet getirdi.[1]</p>\r\n\r\n<p>\r\n	3- Kıyamette ezan okunacağı konusunda Resul-i Ekrem&rsquo;den (s.a.a) gelen uzun bir rivayette bu d&uuml;nyada ezan okuyanların kıyamette de ezan okuyacakları ve bunun ezan okuyanlara m&uuml;kafaat olacağı belirtilmiştir. Soruyla ilgili hadisin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	Bilal Habeşi diyor ki: Resullah&rsquo;ın (s.a.a) ş&ouml;yle buyurduğunu duydum: &lsquo;Kıyamet g&uuml;n&uuml; Allah Teala insanları bir yerde toplar ve nurdan melekleri ellerinde nurdan bayraklar, arkalarında yularları z&uuml;mr&uuml;tten, eyerleri halis miskten ve &ccedil;ok g&uuml;zel kokuları olan atlarla ezan okuyanların yanına g&ouml;nderir. Ezan okuyanlar onlara biner ve onların arkasında dururlar. Melekler atların yularını ellerine alırlar. İşte o anda m&uuml;ezzinler en y&uuml;ksek sesle ezan okurlar...&rsquo;[2]&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;----------</p>\r\n\r\n<p>\r\n	[1] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.10, s.161-162, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1404.</p>\r\n\r\n<p>\r\n	[2] -Şeyh Saduk, Men La-Yahduruhu&rsquo;l-Fakih, c.1, s.294, Neşr-i Camiay-ı M&uuml;derrisin, Kum, 2. Baskı, HK.1404.</p>\r\n','','&nbsp;1- Berzah aleminde ezan okunması konusunda hadis kaynaklarında herhangi bir şey yoktur.\r\n\r\n\r\n	2- Bir rivayette İmam Bakır (a.s) ş&ouml;yle buyuruyor: &lsquo;Resul-i Ekrem (s.a.a) miraca gittiğinde ge&ccedil;miş b&uuml;t&uuml;n Peygamberler Onun yanına geldiler. Cebrail, Allah&rsquo;ın emriyle ezan okudu ve kamet getirdi.[1]\r\n\r\n\r\n	3- Kıyamette ezan okunacağı konusunda Resul-i Ekrem&rsquo;den (s.a.a) gelen uzun bir rivayette bu d&uuml;nyada ezan okuyanların kıyamette de ezan okuyacakları ve bunun ezan okuyanlara m&uuml;kafaat olacağı belirtilmiştir. Soruyla ilgili hadisin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:\r\n\r\n\r\n	Bilal Habeşi diyor ki: Resullah&rsquo;ın (s.a.a) ş&ouml;yle buyurduğunu duydum: &lsquo;Kıyamet g&uuml;n&uuml; Allah Teala insanları bir yerde toplar ve nurdan melekleri ellerinde nurdan bayraklar, arkalarında yularları z&uuml;mr&uuml;tten, eyerleri halis miskten ve &ccedil;ok g&uuml;zel kokuları olan atlarla ezan okuyanların yanına g&ouml;nderir. Ezan okuyanlar onlara biner ve onların arkasında dururlar. Melekler atların yularını ellerine alırlar. İşte o anda m&uuml;ezzinler en y&uuml;ksek sesle ezan okurlar...&rsquo;[2]&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;----------\r\n\r\n\r\n	[1] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.10, s.161-162, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1404.\r\n\r\n\r\n	[2] -Şeyh Saduk, Men La-Yahduruhu&rsquo;l-Fakih, c.1, s.294, Neşr-i Camiay-ı M&uuml;derrisin, Kum, 2. Baskı, HK.1404.',''),(404,'tr401','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bazı rivayetlere g&ouml;re Peygamber Efendimizin (s.a.a) ve Masum İmamların (a.s) maddi bedenleri defnedikleri yerde değildir. Onların mutahhar bedenleri bir s&uuml;re sonra Allah&rsquo;ın arşına g&ouml;t&uuml;r&uuml;l&uuml;r. Bu konudaki bazı rivayetler <strong>Ayrıntılı Cevap</strong> b&ouml;l&uuml;m&uuml;nde gelmiştir.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Bazı rivayetlerden Peygamber Efendimizin (s.a.a) ve Masum İmamların (a.s) maddi bedenlerinin defnedikleri yerde olmadıkları anlaşılmaktadır. Onların mutahhar bedenleri bir s&uuml;re sonra arşta,[1] Rablerinin yanında olurlar. Ama Peygamber Efendimizin (s.a.a) ve İmamların (a.s) mutahhar bedenleri, ilk defnedildikleri yere kutsiyet verirler. Meleklerin n&uuml;zulu ve Onların ziyaret&ccedil;ilerine nazar etmelerinden dolayı, bedenleri Allah&rsquo;ın arşına intikal etmiş olsa bile defnedikleri yerler mukaddes ve m&uuml;barektirler.[2]</p>\r\n\r\n<p>\r\n	Nitekim rivayetlerde ş&ouml;yle gelmiştir:</p>\r\n\r\n<p>\r\n	1- İmam Sadık (a.s) ş&ouml;yle buyuruyor: &lsquo;Hi&ccedil; bir peygamber ve halifesi &uuml;&ccedil; g&uuml;nden fazla[3] toprakta kalmaz. Sonra ruh, kemik ve etini g&ouml;ğe g&ouml;t&uuml;r&uuml;rler. Ziyaret&ccedil;ileri kabirlerine gelir ve uzaktan Onlara selam verirler, selamlarını kabirlerinin yakınından Onlara duyururlar.&rsquo;[4]</p>\r\n\r\n<p>\r\n	2- Abdullah b. Bukeyr Ercaniy, İmam Sadık&rsquo;tan (a.s) &lsquo;İmam H&uuml;seyin&rsquo;in (a.s) kabrini kazsalar orada bir şey bulabilirler mi?&rsquo; diye sorduğunda İmam (a.s) ş&ouml;yle buyurdu: &lsquo;Ey Bukeyr&rsquo;in oğlu! B&uuml;y&uuml;k bir soru sordun!.. Defnedildiği g&uuml;nlerde kazsaydılar Onu orada bulabilirlerdi. Ama bug&uuml;n yaşamakta ve Rabbinin katında rızıklanmaktadır. Ordusuna ve arşa bakıyor... ve diyor ki: &lsquo;Rabbim! Bana verdiğin vaatleri yerine getir.&rsquo; Ziyaret&ccedil;ilerine bakar, onları, babalarının isimlerini, derecelerini ve Allah katındaki mertebelerini sizin &ccedil;ocuklarınızı ve evinizde olanları bildiğinizden daha iyi bilir. Kendisine ağlayanları g&ouml;r&uuml;yor ve onlar i&ccedil;in bağışlanmak diliyor... G&ouml;kteki ve t&uuml;rbesindeki b&uuml;t&uuml;n melekler ziyaret&ccedil;isinin ağlamasını duyuyorlar, onun i&ccedil;in bağışlanma diliyorlar ve ziyaret&ccedil;i oradan &ccedil;ıktığında b&uuml;t&uuml;n g&uuml;nahları bağışlanmış olarak &ccedil;ıkıyor.&rsquo;[5]</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] -Bkz: Arş ve K&uuml;rs&uuml;, Soru: 60 (Site: 296); Arş ve K&uuml;rs&uuml;&rsquo;n&uuml;n Manası, Soru: 2483 (Site: 2648); Allah ve Arş&rsquo;ta Olması, Soru: 60 (Site: 296); Soru: 4987 (Site: 5441)</p>\r\n\r\n<p>\r\n	[2] -Esferayini, Molla İsmail, Envaru&rsquo;l-İrfan, Tahkik: Nazari, Said, s.338-339, Defter-i Tebligat-ı İslami, Kum, 1. Baskı, HŞ.1383; Esterabadi, Muhammed Cafer, el-Berahinu&rsquo;l-Katia Fi-Şerh-i Tecridu&rsquo;l-Akaid-is-Satia, c.4, s.240, Mektebu&rsquo;l-A&rsquo;lami&rsquo;l-İslami, Kum, 1. Baskı, HŞ.1382; Feyz-i Kaşani, eş-Şafi Fi&rsquo;l-Akaid ve&rsquo;l-Ahlak ve&rsquo;l-Ahkam, s.901-2, Daru&rsquo;l-Levhi&rsquo;l-Mahfuz, 1. Baskı, HK.1425.</p>\r\n\r\n<p>\r\n	[3] -Bazı rivayetlerde d&ouml;rt g&uuml;n diye ge&ccedil;miştir. (Şeyh Tusi, Tehzibu&rsquo;l-Ahkam, c.2, s.93, Daru&rsquo;l-Kutubi&rsquo;l-İslamiyye, Tahran, HŞ.1365.)</p>\r\n\r\n<p>\r\n	[4] -İbn-i Kuluviye, Kamilu&rsquo;z-Ziyarat, s.329-30, Neşr-i Murtezevi, Necef, 1. Baskı, HK.1356; Şeyh Saduk, Men La-Yahduruhu&rsquo;l-Fakih, c.2, s.376, Neşr-i Camiay-ı M&uuml;derrisin, Kum, 1. Baskı, HK.1404.</p>\r\n\r\n<p>\r\n	[5] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.6, s.106, Neşr-i İslamiyye, Tahran, &Ccedil;eşitli Baskılar, HK.1404; Kamilu&rsquo;z-Ziyarat, s.329.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Bazı rivayetlere g&ouml;re Peygamber Efendimizin (s.a.a) ve Masum İmamların (a.s) maddi bedenleri defnedikleri yerde değildir. Onların mutahhar bedenleri bir s&uuml;re sonra Allah&rsquo;ın arşına g&ouml;t&uuml;r&uuml;l&uuml;r. Bu konudaki bazı rivayetler Ayrıntılı Cevap b&ouml;l&uuml;m&uuml;nde gelmiştir.','&nbsp;Bazı rivayetlerden Peygamber Efendimizin (s.a.a) ve Masum İmamların (a.s) maddi bedenlerinin defnedikleri yerde olmadıkları anlaşılmaktadır. Onların mutahhar bedenleri bir s&uuml;re sonra arşta,[1] Rablerinin yanında olurlar. Ama Peygamber Efendimizin (s.a.a) ve İmamların (a.s) mutahhar bedenleri, ilk defnedildikleri yere kutsiyet verirler. Meleklerin n&uuml;zulu ve Onların ziyaret&ccedil;ilerine nazar etmelerinden dolayı, bedenleri Allah&rsquo;ın arşına intikal etmiş olsa bile defnedikleri yerler mukaddes ve m&uuml;barektirler.[2]\r\n\r\n\r\n	Nitekim rivayetlerde ş&ouml;yle gelmiştir:\r\n\r\n\r\n	1- İmam Sadık (a.s) ş&ouml;yle buyuruyor: &lsquo;Hi&ccedil; bir peygamber ve halifesi &uuml;&ccedil; g&uuml;nden fazla[3] toprakta kalmaz. Sonra ruh, kemik ve etini g&ouml;ğe g&ouml;t&uuml;r&uuml;rler. Ziyaret&ccedil;ileri kabirlerine gelir ve uzaktan Onlara selam verirler, selamlarını kabirlerinin yakınından Onlara duyururlar.&rsquo;[4]\r\n\r\n\r\n	2- Abdullah b. Bukeyr Ercaniy, İmam Sadık&rsquo;tan (a.s) &lsquo;İmam H&uuml;seyin&rsquo;in (a.s) kabrini kazsalar orada bir şey bulabilirler mi?&rsquo; diye sorduğunda İmam (a.s) ş&ouml;yle buyurdu: &lsquo;Ey Bukeyr&rsquo;in oğlu! B&uuml;y&uuml;k bir soru sordun!.. Defnedildiği g&uuml;nlerde kazsaydılar Onu orada bulabilirlerdi. Ama bug&uuml;n yaşamakta ve Rabbinin katında rızıklanmaktadır. Ordusuna ve arşa bakıyor... ve diyor ki: &lsquo;Rabbim! Bana verdiğin vaatleri yerine getir.&rsquo; Ziyaret&ccedil;ilerine bakar, onları, babalarının isimlerini, derecelerini ve Allah katındaki mertebelerini sizin &ccedil;ocuklarınızı ve evinizde olanları bildiğinizden daha iyi bilir. Kendisine ağlayanları g&ouml;r&uuml;yor ve onlar i&ccedil;in bağışlanmak diliyor... G&ouml;kteki ve t&uuml;rbesindeki b&uuml;t&uuml;n melekler ziyaret&ccedil;isinin ağlamasını duyuyorlar, onun i&ccedil;in bağışlanma diliyorlar ve ziyaret&ccedil;i oradan &ccedil;ıktığında b&uuml;t&uuml;n g&uuml;nahları bağışlanmış olarak &ccedil;ıkıyor.&rsquo;[5]\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] -Bkz: Arş ve K&uuml;rs&uuml;, Soru: 60 (Site: 296); Arş ve K&uuml;rs&uuml;&rsquo;n&uuml;n Manası, Soru: 2483 (Site: 2648); Allah ve Arş&rsquo;ta Olması, Soru: 60 (Site: 296); Soru: 4987 (Site: 5441)\r\n\r\n\r\n	[2] -Esferayini, Molla İsmail, Envaru&rsquo;l-İrfan, Tahkik: Nazari, Said, s.338-339, Defter-i Tebligat-ı İslami, Kum, 1. Baskı, HŞ.1383; Esterabadi, Muhammed Cafer, el-Berahinu&rsquo;l-Katia Fi-Şerh-i Tecridu&rsquo;l-Akaid-is-Satia, c.4, s.240, Mektebu&rsquo;l-A&rsquo;lami&rsquo;l-İslami, Kum, 1. Baskı, HŞ.1382; Feyz-i Kaşani, eş-Şafi Fi&rsquo;l-Akaid ve&rsquo;l-Ahlak ve&rsquo;l-Ahkam, s.901-2, Daru&rsquo;l-Levhi&rsquo;l-Mahfuz, 1. Baskı, HK.1425.\r\n\r\n\r\n	[3] -Bazı rivayetlerde d&ouml;rt g&uuml;n diye ge&ccedil;miştir. (Şeyh Tusi, Tehzibu&rsquo;l-Ahkam, c.2, s.93, Daru&rsquo;l-Kutubi&rsquo;l-İslamiyye, Tahran, HŞ.1365.)\r\n\r\n\r\n	[4] -İbn-i Kuluviye, Kamilu&rsquo;z-Ziyarat, s.329-30, Neşr-i Murtezevi, Necef, 1. Baskı, HK.1356; Şeyh Saduk, Men La-Yahduruhu&rsquo;l-Fakih, c.2, s.376, Neşr-i Camiay-ı M&uuml;derrisin, Kum, 1. Baskı, HK.1404.\r\n\r\n\r\n	[5] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.6, s.106, Neşr-i İslamiyye, Tahran, &Ccedil;eşitli Baskılar, HK.1404; Kamilu&rsquo;z-Ziyarat, s.329.\r\n\r\n\r\n	&nbsp;'),(405,'tr400','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İmamet makamının İmam H&uuml;seyin&rsquo;in (a.s) neslinde devam etmesi, t&uuml;rbetinin şifa vermesi, kabrinin yanında duanın kabul olması vb. gibi ayrıcalıklar Allah tarafından İmam H&uuml;seyin&rsquo;e (a.s) verilmiştir. Ama bu ayrıcalıkların İmam H&uuml;seyin&rsquo;in (a.s) makamının diğer İmamlardan (a.s) farklı olmasından kaynaklandığına dair bir delil yoktur. Hangi nedenlerden dolayı bu ayrıcalıkların İmam H&uuml;seyin&rsquo;e (a.s) &nbsp;-imamların makamlarının eşit olduğu var sayımıyla- verildiği hakkında demek gerekir ki İmam H&uuml;seyin&rsquo;i (a.s) y&uuml;celtmek b&uuml;t&uuml;n Ehl-i Beyt&rsquo;i ve diğer İmamları (a.s) y&uuml;celtmek demektir. Kerbela&rsquo;ya daha &ccedil;ok &ouml;nem vermek, Kerbela&rsquo;nın insanlara verdiği b&uuml;y&uuml;k derslere daha &ccedil;ok &ouml;nem vermek demektir. Bu a&ccedil;ıdan bakıldığında İmam H&uuml;seyin&rsquo;i (a.s) anan kimse sanki b&uuml;t&uuml;n İmamları anmış gibidir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Yine teredd&uuml;ts&uuml;z İmam H&uuml;seyin (a.s) Kerbela&rsquo;da m&uuml;mk&uuml;n olan en feci şekilde şehid edilmiştir; tarih boyunca Peygamberler ve İmamların başına gelen b&uuml;t&uuml;n musibetler Kerbeladaki musibetlerin bir kısmıdır. &Ouml;yleyse hak sahibinin hakkının &ouml;denmesi i&ccedil;in bu en feci hadiseler en g&ouml;rkemli matemlerle anılmalıdır. Bu y&uuml;zden İmamlar m&uuml;mk&uuml;n olan en iyi şekilde matem tutarlardı.&nbsp; &nbsp;</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Sorunun i&ccedil;inde ger&ccedil;ekte birka&ccedil; soru var. Mesela İmam H&uuml;seyin&rsquo;e (a.s) rivayetlerde &ouml;zel bir &ouml;nem verilmiş midir? Acaba bu &ouml;zel ayrıcalık diğer İmamların (a.s) masumiyetleriyle uyuşur mu?</p>\r\n\r\n<p>\r\n	Son b&ouml;l&uuml;m&uuml;n rivayet dayanağı yoktur. Ancak bir&ccedil;ok hadiste İmam H&uuml;seyin&rsquo;in (a.s) &ouml;zel ayrıcalığına vurgu yapılmıştır. Bu ayrıcalıklar diğer İmamlar hakkında bu şekilde gelmemiştir. &Ouml;rneğin:</p>\r\n\r\n<p>\r\n	a) İmametin İmam H&uuml;seyin&rsquo;in (a.s) neslinden gelmesi: İmam Bakır ve İmam Sadık&rsquo;ın (a.s) ş&ouml;yle buyurdukları rivayet edilir: &lsquo;Allah Teala, İmam H&uuml;seyin&rsquo;in (a.s) şehadetinin karşılığı olarak imameti onun soyuna, hastaların şifasını onu t&uuml;rbetine verdi ve Onun kabrinin yanında duayı m&uuml;stecap etmektedir.&rsquo;[1]</p>\r\n\r\n<p>\r\n	b) İmam H&uuml;seyin&rsquo;in (a.s) t&uuml;rbetinin şifa olması: Yukarıdaki rivayette Allah&rsquo;ın İmam H&uuml;seyin&rsquo;in (a.s) yaptığı işin kadirşinaslığı i&ccedil;in t&uuml;rbetini dertlerin şifası etmiştir.</p>\r\n\r\n<p>\r\n	İslam fıkhında toprak yemenin haram olduğu g&ouml;z &ouml;n&uuml;ne alınırsa yalnızca İmam H&uuml;seyin&rsquo;in (a.s) toprağını yemenin bu h&uuml;k&uuml;mden istisna edilmesi[2] onun &ouml;nemini ortaya koyar.</p>\r\n\r\n<p>\r\n	c) İmam H&uuml;seyin&rsquo;in (a.s) kabrinin yanında duanın kabul olması: Duanın kabul olma ayrıcalığı İmam Bakır ve İmam Sadık&rsquo;ın (a.s) rivayetlerinde gelmesinin yanı sıra başka bir rivayette, İmam Hadi&rsquo;nin (a.s) hastalandığında şifa bulmak i&ccedil;in birini İmam H&uuml;seyin&rsquo;in (a.s) hairine[3] g&ouml;nderip orada kendisine dua etmesini istediği nakledilmiştir. Rivayet ş&ouml;yledir: İmam Hadi&rsquo;nin (a.s) ashabından olan Ebu Haşim ş&ouml;yle diyor: İmam Hadi (a.s) hastaladığında bana &lsquo;Birini bana dua etmesi i&ccedil;in İmam H&uuml;seyin&rsquo;in (a.s) hairine g&ouml;nderin&rsquo; diye buyurdu. Ebu Haşim bu durumu Ali b. Bilal&rsquo;a anlattı. O da dedi ki: &lsquo;İmam Hadi&rsquo;nin kendisi İmam H&uuml;seyin&rsquo;in (a.s) hairidir.&rsquo; Yani onun da h&uuml;rmeti var. Ebu Haşim, İmam&rsquo;ın yanına gelip Ali b. Bilal&rsquo;le arasında ge&ccedil;eni kendisine anlattı. İmam (a.s) ş&ouml;yle buyurdu: &lsquo;Allah Resul&uuml; (s.a.a), kendisinin ve her m&uuml;minin h&uuml;rmeti Kabe&rsquo;den &uuml;st&uuml;n olduğu halde onu tavaf ederdi, haceru&rsquo;l esved&rsquo;i &ouml;perdi ve Allah Subhanehu ona Arefe&rsquo;de vukuf etmesi i&ccedil;in emir vermişti.&rsquo;[4]</p>\r\n\r\n<p>\r\n	d) İmam H&uuml;seyin&rsquo;in (a.s) hairinde namaz: Şurasını biliyoruz ki yolculukta namaz, ilmihallerde belirtilen şartlarda seferi (kısaltılarak) kılınır. Ama yolcu d&ouml;rt mekanda namazını seferi veya tam kılabilir. O mekanlardan bir İmam H&uuml;seyin&rsquo;in (a.s) t&uuml;rbesidir.[5] Bu konuda gelen rivayetler[6] bu h&uuml;km&uuml;n temelini oluşturmakta ve Seyyidu&rsquo;ş-Ş&uuml;heda&rsquo;nın t&uuml;rbesinin ve kabrinin &ouml;nemini g&ouml;stermekteler.</p>\r\n\r\n<p>\r\n	Burada ş&ouml;yle bir soru karşımıza &ccedil;ıkmaktadır: İmamların (a.s) masumiyetleri İmam H&uuml;seyin&rsquo;in (a.s) diğer İmamlara olan &uuml;st&uuml;nl&uuml;ğ&uuml;yle nasıl uyuşmaktadır?</p>\r\n\r\n<p>\r\n	Cevap: B&uuml;t&uuml;n Masumlar, tekvini velayet ve ismet makamına sahip olsalar da bu ismet ve velayetin farklı derecede olmasının mahzuru yoktur. Daha ilmi olarak s&ouml;yleyecek olsak s&uuml;but merhalesinde (ger&ccedil;ek alemde), velayet makamının dereceli olarak ispat olunmasının ve birinin ismet makamının diğerinden fazla olmasının sakıncası yoktur. Ama bu meseleyi ispatlayacak delilde yoktur. Başka bir deyişle bir imamın ismet makamının başka bir imamınkinden &uuml;st&uuml;n olmasının ve kendisine &ouml;zg&uuml; &ouml;zel ayrıcalıklarının bulunmasının başlı başına bir sakıncası yoktur ama bu ayrıcalıkların bir imamda olmasının ve diğerinde olmamasının nedeninin mutlaka makamlarının farklılığından dolayı olduğuna dair elde delilde yoktur. Aksine onların ismet ve velayet makamlarının eşit olma ihtimali daha g&uuml;&ccedil;l&uuml;d&uuml;r. Allah, İmam H&uuml;seyin&rsquo;e (a.s) başka bir nedenden dolayı bu ayrıcalıkları vermiştir. Fakat makamlarının eşit olma varsayımına g&ouml;re acaba hangi neden bu ayrıcalıkların verilmesinde etkili olmuştur? Aşağıda gelenler bu sorunun cevabı olabilirler:</p>\r\n\r\n<p>\r\n	1- Masumlar, insanların hidayeti i&ccedil;in tam bir &ouml;rnek olduklarından hangi şart ve konumda olursa olsunlar hal ve hareketleri insanların g&ouml;z&uuml;n&uuml;n &ouml;n&uuml;nde olmalı ki değişik şartlarda nasıl davranacaklarını &ouml;ğrensinler. Yani savaş zamanı barış yapmasınlar, barış zamanı savaş yapmasınlar. Başka bir ifadeyle b&uuml;t&uuml;n imamlar ilahi isim ve sıfatların tam tecellisi olmalarına rağmen &ouml;zel şartlar ve zamanın gereği olarak bu isim ve sıfatların&nbsp; biri Onların şahsında tecelli eder, fiiliyata ulaşır ve ilahi isimlerin birine mazhar olurlardı. Bu arada İmam H&uuml;seyin&rsquo;in (a.s) konum ve şartları &ccedil;ok &ouml;zeldi. İmam bu şartlarda hem İslamı yok olmaktan kurtardı hem de ger&ccedil;ek İslamı b&uuml;t&uuml;n y&ouml;nleriyle insanlığa tanıttı. Yani Kerbela olayında, &ouml;zellikle Aşura&rsquo;da İmam H&uuml;seyin&rsquo;in (a.s) ve ashabının b&uuml;t&uuml;n fazilet ve iyiliklerinin ortaya &ccedil;ıktığını g&ouml;r&uuml;yoruz. Halbu ki diğer İmamlar (a.s), hakikatı arayanlar i&ccedil;in, b&uuml;t&uuml;n faziletlerini, ortaya koyacak şartlara ve imkanlara sahip değildiler. Bu, &ouml;zel şartlarda &ouml;zel tepkiyi gerektirecek vazifelerin gereğiydi. Onlar şartlara uygun tepkileri ortaya koymakla y&uuml;k&uuml;ml&uuml; idiler. Yani şartların sınırlaması, &ouml;rnek davranışı sınırlamayı gerektiriyordu. En kapsamlı dersler İmam H&uuml;seyin&rsquo;den (a.s) bize ulaştığı i&ccedil;in Onu (a.s) y&uuml;celtmek b&uuml;t&uuml;n Ehl-i Beyt&rsquo;i (a.s) ve diğer b&uuml;t&uuml;n İmamları (a.s) y&uuml;celtmek, Kerbela&rsquo;ya daha &ccedil;ok &ouml;nem vermek Kerbela&rsquo;nın insanlara verdiği b&uuml;y&uuml;k derslere daha &ccedil;ok &ouml;nem vermek demektir. Ve hedef bu derslerin unutulmamasıdır.</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin&rsquo;i (a.s) anmakla, ger&ccedil;ekte b&uuml;t&uuml;n masumlar anılmaktadır.</p>\r\n\r\n<p>\r\n	2- İmam H&uuml;seyin (a.s) Kerbela&rsquo;da m&uuml;mk&uuml;n olan en feci şekilde şehid edilmiştir; tarih boyunca Peygamberler ve İmamların başına gelen b&uuml;t&uuml;n musibetler Kerbeladaki musibetlerin bir kısmıdır.[7] &Ouml;yleyse hak sahibinin hakkının &ouml;denmesi i&ccedil;in bu en feci hadiseler en g&ouml;rkemli matemlerle anılmalıdır. Bu y&uuml;zden İmamlar m&uuml;mk&uuml;n olan en iyi şekilde matem tutarlardı.[8]</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.44, s.221.</p>\r\n\r\n<p>\r\n	[2] -İmam Humeyni, Tevzihu&rsquo;l-Mesail (Haşiyeli), c.2, s.598, Mesele:2628</p>\r\n\r\n<p>\r\n	[3] -Hair, lugatte suyun toplanıp korunduğu emin yer manasınadır. Hayret k&ouml;k&uuml;nden &lsquo;başıboş&rsquo; manasına da gelmiştir. Eskiden Kerbela&rsquo;ya &lsquo;Hayir&rsquo;de denilirdi. (Bkz: İbn-i Manzur, Lisanu&rsquo;l-Arap; Sefinetu&rsquo;l-Bihar, c.1, s.358). Fıkıh ve ibadet terimlerinde, İmam H&uuml;seyin&rsquo;in (a.s) t&uuml;rbesi, etrafı, revakları, avluları, m&uuml;ze, eski yeni kısımlarına vs. hair denirdi. Bazılarıda hairin sınırlarının sadece haremin sınırları olduğunu s&ouml;ylemekteler. Seyyidi&rsquo;ş-Ş&uuml;heda&rsquo;nın haremine bu ismin verilmesinin tarihsel nedeni şudur: Abbasi halifelerinden M&uuml;tevekkil, kendi zalim halifeliğine tehlike arzetmeye başlayan o pak ve ilham veren kabiri tahrip etmek ve Şiaları onun etrafında toplanmalarını engellemek i&ccedil;in o b&ouml;lgeye su bağladılar. Su b&ouml;lgeye ulaştığında duruyor, toplanıyor ve geri d&ouml;n&uuml;yordu. Su duvar gibi kabrin etrafında duruyor ve kabrin etrafı kupkuru kalıyordu. (Zerkeli, el-A&rsquo;lam, c.8, s.30, Dipnot; Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.50, s.225 ve c.86, s.89; Sefinetu&rsquo;l-Bihar, c.1, s.358). Suyun toplandığı yere Hayir dendiği i&ccedil;in İmamın kabrinin olduğu b&ouml;lge de Hayir adını aldı. (Muhaddisi, Cevad, Ferheng-i Aşura, Hayir kelimesi).&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	[4] -Bakıru&rsquo;l-Ulum Araştırma Merkezi, Ferheng-i Cami-i Suhanen-i İmam Hadi (a.s), s.457.</p>\r\n\r\n<p>\r\n	[5] -İmam Humeyni, Tevzihu&rsquo;l-Mesail (Haşiyeli), c.1, s.728, Mesele:1356; Milani, Seyyid Muhammed Hadi, Muhaziratun Fi-Fıkhi&rsquo;l-İmamiyye, c.1, s.314.</p>\r\n\r\n<p>\r\n	[6] -H&uuml;r Amuli, Muhammed b. Hasan, Vesail-uş Şia, c.8, s.531; Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.86, s.88; Şeyh M&uuml;fid, el-Mezar, s.140.</p>\r\n\r\n<p>\r\n	[7] -&lsquo;Ben g&ouml;kteki meleklerin kendisine ağladığı kimsenin oğluyum, ben yerde cinlerin, havada kuşların nevha ettiği kimsenin oğluyum.&rsquo; (Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.45, s.174, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1404)</p>\r\n\r\n<p>\r\n	[8] -Daha fazla bilgi i&ccedil;in bkz: Terhan, Kasım, Negeriş-i İrfani, Felsefi ve Kelami Be-Şahsiyet ve Kıyam-ı İmam H&uuml;seyin (a.s), s.105-142.</p>\r\n','İmamet makamının İmam H&uuml;seyin&rsquo;in (a.s) neslinde devam etmesi, t&uuml;rbetinin şifa vermesi, kabrinin yanında duanın kabul olması vb. gibi ayrıcalıklar Allah tarafından İmam H&uuml;seyin&rsquo;e (a.s) verilmiştir. Ama bu ayrıcalıkların İmam H&uuml;seyin&rsquo;in (a.s) makamının diğer İmamlardan (a.s) farklı olmasından kaynaklandığına dair bir delil yoktur. Hangi nedenlerden dolayı bu ayrıcalıkların İmam H&uuml;seyin&rsquo;e (a.s) &nbsp;-imamların makamlarının eşit olduğu var sayımıyla- verildiği hakkında demek gerekir ki İmam H&uuml;seyin&rsquo;i (a.s) y&uuml;celtmek b&uuml;t&uuml;n Ehl-i Beyt&rsquo;i ve diğer İmamları (a.s) y&uuml;celtmek demektir. Kerbela&rsquo;ya daha &ccedil;ok &ouml;nem vermek, Kerbela&rsquo;nın insanlara verdiği b&uuml;y&uuml;k derslere daha &ccedil;ok &ouml;nem vermek demektir. Bu a&ccedil;ıdan bakıldığında İmam H&uuml;seyin&rsquo;i (a.s) anan kimse sanki b&uuml;t&uuml;n İmamları anmış gibidir.\r\n\r\n	\r\n		Yine teredd&uuml;ts&uuml;z İmam H&uuml;seyin (a.s) Kerbela&rsquo;da m&uuml;mk&uuml;n olan en feci şekilde şehid edilmiştir; tarih boyunca Peygamberler ve İmamların başına gelen b&uuml;t&uuml;n musibetler Kerbeladaki musibetlerin bir kısmıdır. &Ouml;yleyse hak sahibinin hakkının &ouml;denmesi i&ccedil;in bu en feci hadiseler en g&ouml;rkemli matemlerle anılmalıdır. Bu y&uuml;zden İmamlar m&uuml;mk&uuml;n olan en iyi şekilde matem tutarlardı.&nbsp; &nbsp;','&nbsp;Sorunun i&ccedil;inde ger&ccedil;ekte birka&ccedil; soru var. Mesela İmam H&uuml;seyin&rsquo;e (a.s) rivayetlerde &ouml;zel bir &ouml;nem verilmiş midir? Acaba bu &ouml;zel ayrıcalık diğer İmamların (a.s) masumiyetleriyle uyuşur mu?\r\n\r\n\r\n	Son b&ouml;l&uuml;m&uuml;n rivayet dayanağı yoktur. Ancak bir&ccedil;ok hadiste İmam H&uuml;seyin&rsquo;in (a.s) &ouml;zel ayrıcalığına vurgu yapılmıştır. Bu ayrıcalıklar diğer İmamlar hakkında bu şekilde gelmemiştir. &Ouml;rneğin:\r\n\r\n\r\n	a) İmametin İmam H&uuml;seyin&rsquo;in (a.s) neslinden gelmesi: İmam Bakır ve İmam Sadık&rsquo;ın (a.s) ş&ouml;yle buyurdukları rivayet edilir: &lsquo;Allah Teala, İmam H&uuml;seyin&rsquo;in (a.s) şehadetinin karşılığı olarak imameti onun soyuna, hastaların şifasını onu t&uuml;rbetine verdi ve Onun kabrinin yanında duayı m&uuml;stecap etmektedir.&rsquo;[1]\r\n\r\n\r\n	b) İmam H&uuml;seyin&rsquo;in (a.s) t&uuml;rbetinin şifa olması: Yukarıdaki rivayette Allah&rsquo;ın İmam H&uuml;seyin&rsquo;in (a.s) yaptığı işin kadirşinaslığı i&ccedil;in t&uuml;rbetini dertlerin şifası etmiştir.\r\n\r\n\r\n	İslam fıkhında toprak yemenin haram olduğu g&ouml;z &ouml;n&uuml;ne alınırsa yalnızca İmam H&uuml;seyin&rsquo;in (a.s) toprağını yemenin bu h&uuml;k&uuml;mden istisna edilmesi[2] onun &ouml;nemini ortaya koyar.\r\n\r\n\r\n	c) İmam H&uuml;seyin&rsquo;in (a.s) kabrinin yanında duanın kabul olması: Duanın kabul olma ayrıcalığı İmam Bakır ve İmam Sadık&rsquo;ın (a.s) rivayetlerinde gelmesinin yanı sıra başka bir rivayette, İmam Hadi&rsquo;nin (a.s) hastalandığında şifa bulmak i&ccedil;in birini İmam H&uuml;seyin&rsquo;in (a.s) hairine[3] g&ouml;nderip orada kendisine dua etmesini istediği nakledilmiştir. Rivayet ş&ouml;yledir: İmam Hadi&rsquo;nin (a.s) ashabından olan Ebu Haşim ş&ouml;yle diyor: İmam Hadi (a.s) hastaladığında bana &lsquo;Birini bana dua etmesi i&ccedil;in İmam H&uuml;seyin&rsquo;in (a.s) hairine g&ouml;nderin&rsquo; diye buyurdu. Ebu Haşim bu durumu Ali b. Bilal&rsquo;a anlattı. O da dedi ki: &lsquo;İmam Hadi&rsquo;nin kendisi İmam H&uuml;seyin&rsquo;in (a.s) hairidir.&rsquo; Yani onun da h&uuml;rmeti var. Ebu Haşim, İmam&rsquo;ın yanına gelip Ali b. Bilal&rsquo;le arasında ge&ccedil;eni kendisine anlattı. İmam (a.s) ş&ouml;yle buyurdu: &lsquo;Allah Resul&uuml; (s.a.a), kendisinin ve her m&uuml;minin h&uuml;rmeti Kabe&rsquo;den &uuml;st&uuml;n olduğu halde onu tavaf ederdi, haceru&rsquo;l esved&rsquo;i &ouml;perdi ve Allah Subhanehu ona Arefe&rsquo;de vukuf etmesi i&ccedil;in emir vermişti.&rsquo;[4]\r\n\r\n\r\n	d) İmam H&uuml;seyin&rsquo;in (a.s) hairinde namaz: Şurasını biliyoruz ki yolculukta namaz, ilmihallerde belirtilen şartlarda seferi (kısaltılarak) kılınır. Ama yolcu d&ouml;rt mekanda namazını seferi veya tam kılabilir. O mekanlardan bir İmam H&uuml;seyin&rsquo;in (a.s) t&uuml;rbesidir.[5] Bu konuda gelen rivayetler[6] bu h&uuml;km&uuml;n temelini oluşturmakta ve Seyyidu&rsquo;ş-Ş&uuml;heda&rsquo;nın t&uuml;rbesinin ve kabrinin &ouml;nemini g&ouml;stermekteler.\r\n\r\n\r\n	Burada ş&ouml;yle bir soru karşımıza &ccedil;ıkmaktadır: İmamların (a.s) masumiyetleri İmam H&uuml;seyin&rsquo;in (a.s) diğer İmamlara olan &uuml;st&uuml;nl&uuml;ğ&uuml;yle nasıl uyuşmaktadır?\r\n\r\n\r\n	Cevap: B&uuml;t&uuml;n Masumlar, tekvini velayet ve ismet makamına sahip olsalar da bu ismet ve velayetin farklı derecede olmasının mahzuru yoktur. Daha ilmi olarak s&ouml;yleyecek olsak s&uuml;but merhalesinde (ger&ccedil;ek alemde), velayet makamının dereceli olarak ispat olunmasının ve birinin ismet makamının diğerinden fazla olmasının sakıncası yoktur. Ama bu meseleyi ispatlayacak delilde yoktur. Başka bir deyişle bir imamın ismet makamının başka bir imamınkinden &uuml;st&uuml;n olmasının ve kendisine &ouml;zg&uuml; &ouml;zel ayrıcalıklarının bulunmasının başlı başına bir sakıncası yoktur ama bu ayrıcalıkların bir imamda olmasının ve diğerinde olmamasının nedeninin mutlaka makamlarının farklılığından dolayı olduğuna dair elde delilde yoktur. Aksine onların ismet ve velayet makamlarının eşit olma ihtimali daha g&uuml;&ccedil;l&uuml;d&uuml;r. Allah, İmam H&uuml;seyin&rsquo;e (a.s) başka bir nedenden dolayı bu ayrıcalıkları vermiştir. Fakat makamlarının eşit olma varsayımına g&ouml;re acaba hangi neden bu ayrıcalıkların verilmesinde etkili olmuştur? Aşağıda gelenler bu sorunun cevabı olabilirler:\r\n\r\n\r\n	1- Masumlar, insanların hidayeti i&ccedil;in tam bir &ouml;rnek olduklarından hangi şart ve konumda olursa olsunlar hal ve hareketleri insanların g&ouml;z&uuml;n&uuml;n &ouml;n&uuml;nde olmalı ki değişik şartlarda nasıl davranacaklarını &ouml;ğrensinler. Yani savaş zamanı barış yapmasınlar, barış zamanı savaş yapmasınlar. Başka bir ifadeyle b&uuml;t&uuml;n imamlar ilahi isim ve sıfatların tam tecellisi olmalarına rağmen &ouml;zel şartlar ve zamanın gereği olarak bu isim ve sıfatların&nbsp; biri Onların şahsında tecelli eder, fiiliyata ulaşır ve ilahi isimlerin birine mazhar olurlardı. Bu arada İmam H&uuml;seyin&rsquo;in (a.s) konum ve şartları &ccedil;ok &ouml;zeldi. İmam bu şartlarda hem İslamı yok olmaktan kurtardı hem de ger&ccedil;ek İslamı b&uuml;t&uuml;n y&ouml;nleriyle insanlığa tanıttı. Yani Kerbela olayında, &ouml;zellikle Aşura&rsquo;da İmam H&uuml;seyin&rsquo;in (a.s) ve ashabının b&uuml;t&uuml;n fazilet ve iyiliklerinin ortaya &ccedil;ıktığını g&ouml;r&uuml;yoruz. Halbu ki diğer İmamlar (a.s), hakikatı arayanlar i&ccedil;in, b&uuml;t&uuml;n faziletlerini, ortaya koyacak şartlara ve imkanlara sahip değildiler. Bu, &ouml;zel şartlarda &ouml;zel tepkiyi gerektirecek vazifelerin gereğiydi. Onlar şartlara uygun tepkileri ortaya koymakla y&uuml;k&uuml;ml&uuml; idiler. Yani şartların sınırlaması, &ouml;rnek davranışı sınırlamayı gerektiriyordu. En kapsamlı dersler İmam H&uuml;seyin&rsquo;den (a.s) bize ulaştığı i&ccedil;in Onu (a.s) y&uuml;celtmek b&uuml;t&uuml;n Ehl-i Beyt&rsquo;i (a.s) ve diğer b&uuml;t&uuml;n İmamları (a.s) y&uuml;celtmek, Kerbela&rsquo;ya daha &ccedil;ok &ouml;nem vermek Kerbela&rsquo;nın insanlara verdiği b&uuml;y&uuml;k derslere daha &ccedil;ok &ouml;nem vermek demektir. Ve hedef bu derslerin unutulmamasıdır.\r\n\r\n\r\n	İmam H&uuml;seyin&rsquo;i (a.s) anmakla, ger&ccedil;ekte b&uuml;t&uuml;n masumlar anılmaktadır.\r\n\r\n\r\n	2- İmam H&uuml;seyin (a.s) Kerbela&rsquo;da m&uuml;mk&uuml;n olan en feci şekilde şehid edilmiştir; tarih boyunca Peygamberler ve İmamların başına gelen b&uuml;t&uuml;n musibetler Kerbeladaki musibetlerin bir kısmıdır.[7] &Ouml;yleyse hak sahibinin hakkının &ouml;denmesi i&ccedil;in bu en feci hadiseler en g&ouml;rkemli matemlerle anılmalıdır. Bu y&uuml;zden İmamlar m&uuml;mk&uuml;n olan en iyi şekilde matem tutarlardı.[8]\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.44, s.221.\r\n\r\n\r\n	[2] -İmam Humeyni, Tevzihu&rsquo;l-Mesail (Haşiyeli), c.2, s.598, Mesele:2628\r\n\r\n\r\n	[3] -Hair, lugatte suyun toplanıp korunduğu emin yer manasınadır. Hayret k&ouml;k&uuml;nden &lsquo;başıboş&rsquo; manasına da gelmiştir. Eskiden Kerbela&rsquo;ya &lsquo;Hayir&rsquo;de denilirdi. (Bkz: İbn-i Manzur, Lisanu&rsquo;l-Arap; Sefinetu&rsquo;l-Bihar, c.1, s.358). Fıkıh ve ibadet terimlerinde, İmam H&uuml;seyin&rsquo;in (a.s) t&uuml;rbesi, etrafı, revakları, avluları, m&uuml;ze, eski yeni kısımlarına vs. hair denirdi. Bazılarıda hairin sınırlarının sadece haremin sınırları olduğunu s&ouml;ylemekteler. Seyyidi&rsquo;ş-Ş&uuml;heda&rsquo;nın haremine bu ismin verilmesinin tarihsel nedeni şudur: Abbasi halifelerinden M&uuml;tevekkil, kendi zalim halifeliğine tehlike arzetmeye başlayan o pak ve ilham veren kabiri tahrip etmek ve Şiaları onun etrafında toplanmalarını engellemek i&ccedil;in o b&ouml;lgeye su bağladılar. Su b&ouml;lgeye ulaştığında duruyor, toplanıyor ve geri d&ouml;n&uuml;yordu. Su duvar gibi kabrin etrafında duruyor ve kabrin etrafı kupkuru kalıyordu. (Zerkeli, el-A&rsquo;lam, c.8, s.30, Dipnot; Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.50, s.225 ve c.86, s.89; Sefinetu&rsquo;l-Bihar, c.1, s.358). Suyun toplandığı yere Hayir dendiği i&ccedil;in İmamın kabrinin olduğu b&ouml;lge de Hayir adını aldı. (Muhaddisi, Cevad, Ferheng-i Aşura, Hayir kelimesi).&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	[4] -Bakıru&rsquo;l-Ulum Araştırma Merkezi, Ferheng-i Cami-i Suhanen-i İmam Hadi (a.s), s.457.\r\n\r\n\r\n	[5] -İmam Humeyni, Tevzihu&rsquo;l-Mesail (Haşiyeli), c.1, s.728, Mesele:1356; Milani, Seyyid Muhammed Hadi, Muhaziratun Fi-Fıkhi&rsquo;l-İmamiyye, c.1, s.314.\r\n\r\n\r\n	[6] -H&uuml;r Amuli, Muhammed b. Hasan, Vesail-uş Şia, c.8, s.531; Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.86, s.88; Şeyh M&uuml;fid, el-Mezar, s.140.\r\n\r\n\r\n	[7] -&lsquo;Ben g&ouml;kteki meleklerin kendisine ağladığı kimsenin oğluyum, ben yerde cinlerin, havada kuşların nevha ettiği kimsenin oğluyum.&rsquo; (Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.45, s.174, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1404)\r\n\r\n\r\n	[8] -Daha fazla bilgi i&ccedil;in bkz: Terhan, Kasım, Negeriş-i İrfani, Felsefi ve Kelami Be-Şahsiyet ve Kıyam-ı İmam H&uuml;seyin (a.s), s.105-142.'),(406,'tr399','<p>\r\n	&nbsp;v</p>\r\n\r\n<p>\r\n	S&ouml;z&uuml;n&uuml; ettiğiniz rivayet kaynaklarda ş&ouml;yle gelmiştir: Habbar b. Esved&rsquo;in de i&ccedil;inde bulunduğu bir grup m&uuml;şrik, Mekke&rsquo;den Medine&rsquo;ye hicret eden Resulullah&rsquo;ın (s.a.a) &uuml;vey kızı Zeynep&rsquo;e eziyet etmek i&ccedil;in onun peşinden gitmişti. Zeynep&rsquo;e ilk ulaşan kişi Habbar b. Esved&rsquo;di. O, Zeynep&rsquo;in kecavesine mızrak fırlattı. Zeynep bu saldırıdan korktu ve hamile olduğu i&ccedil;in &ccedil;ocuğunu d&uuml;ş&uuml;rd&uuml;. Bunun &uuml;zerine Peygamber (s.a.a) Habbar b. el-Esved&rsquo;in nerede g&ouml;r&uuml;lse &ouml;ld&uuml;r&uuml;lmesi emrini verdi.[1]</p>\r\n\r\n<p>\r\n	Habbar b. Esved&rsquo;in &ouml;ld&uuml;r&uuml;l&uuml;p &ouml;ld&uuml;r&uuml;lmediği konusunda tarih&ccedil;iler ş&ouml;yle yazarlar: Habbar b. Esved sonradan M&uuml;sl&uuml;man oldu ve affedildi.[2]</p>\r\n\r\n<p>\r\n	Bu rivayet g&uuml;venilir kaynaklarda gelmiştir. Ancak bu gibi rivayetlerde dikkat edilmesi gereken şey bazıları b&ouml;yle olayları naklederek, İslam&rsquo;ın h&uuml;k&uuml;mlerine ve Resulullah&rsquo;a (s.a.a) eksiklik getirmeyi ama&ccedil;lamaktadırlar. Bu y&uuml;zden bilinmesi gerekir ki, Allah Resul&uuml; (s.a.a) herkes i&ccedil;in rahmet olsa da,[3] toplumsal ve halkın hakları konularında -bu olayda g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi- emniyeti sağlamak ve su&ccedil;lulara engel olmak i&ccedil;in cezalar &ouml;n g&ouml;rm&uuml;şt&uuml;r. Bu şekilde halk, İslam toplumunda g&uuml;ven i&ccedil;inde yaşayacak, halkın haklarına tecav&uuml;z edenlerede ibret olacaktır.</p>\r\n\r\n<p>\r\n	Unutmayalım ki bu mesele yalnızca İslam&rsquo;a &ouml;zg&uuml; değildir. B&uuml;t&uuml;n toplumlarda savunmasız olan sivillere ve halka silahlı saldırıda bulunma, korku ve dehşete d&uuml;ş&uuml;rme su&ccedil; olup, bunu yapanlar cezalandırılırlar. İster y&ouml;neticilerin yakınlarından olsun, ister normal kimselerden savunmasız halkın haklarını korumak devletin g&ouml;revidir. İslam Peygamber&rsquo;inin (s.a.a) bu meselede Habbar b. Esved&rsquo;e karşı tepkisini bu bağlamda değerlendirmek gerekir.</p>\r\n\r\n<p>\r\n	&nbsp;----------</p>\r\n\r\n<p>\r\n	[1] -İbn-i Abdulbir, Ebu Amr Yusuf b. Abdullah b. Muhammed, el-İstiab Fi-Marifeti&rsquo;l-Ashab, Tahkik: el-Becavi, Ali Muhammed, c.4, s.1536, Daru&rsquo;l-Ciyel, Beyrut, 1. Baskı, 1412/1992; İbn-i Esir el-Cezri, Ebu&rsquo;l-Hasan Ali b. Muhammed, Usdu&rsquo;l-Gabe Fi-Marifeti&rsquo;s-Sahabe, c.4, s.608, Daru&rsquo;l-Fikr, Beyrut, 1409/1989; et-Temimi es-Sem&rsquo;ani Ebu Said Abdulkerim b. Muhammed b. Mansur, el-Ensab, Tahkik: el-Muallimi el-Yemani, Abdurrahman b. Yahya, c.10, s.535, Meclis-i Dairetu&rsquo;l-Maarifi&rsquo;l-Osmaniyye, Haydar Abad, 1. Baskı, 1382/1962; ez-Zehebi, Şemsuddin Muhammed b. Ahmed, Tarihu&rsquo;l-İslam ve Vefiyyatu&rsquo;l-Meşahir ve&rsquo;l-A&rsquo;lam, Tahkik: Tedmiri, &Ouml;mer Abdusselam, c.3, s.102, Daru&rsquo;l-Kitabi&rsquo;l-Arabi, Beyrut, 2. Baskı, 1413/1993; Taberi, Ebu Cafer Muhammed b. Cerir, Tarihu&rsquo;l-&Uuml;mem ve&rsquo;l-M&uuml;luk (Tarih-i Taberi), Tahkik: İbrahim, Muhammed Ebu&rsquo;l-Fazl, c.11, s.594-595, Daru&rsquo;t-Teras, Beyrut, 2. Baskı, 1387/1967; el-Beyhaki, Ebu Bekr Ahmed b. el-H&uuml;seyin, Delailu&rsquo;n-N&uuml;b&uuml;ve ve Marifet-u Ahval-i Sahibu&rsquo;s-Şeriat, Tahkik: Kal&rsquo;aci, Abdu&rsquo;lmu&rsquo;ti, c.3, s.156, Daru&rsquo;l-Kutubi&rsquo;l-İlmiyye, Beyrut, 1. Baskı, 1405/1985.&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	[2] -Bel&rsquo;ami, Tarihname-i Taberi, Tahkik: Ruşen, Muhammed, c.5, s.1499, c.1-2, Suruş, Tahran, 2. Baskı, HŞ. 1378, c.3,4,5, Elborz, 3. Baskı, HŞ.1373.</p>\r\n\r\n<p>\r\n	[3] -&lsquo;Allah Teala, Muhammedi yarattıklarına g&ouml;nderdi, alemlere rahmet olsun diye.&rsquo; (Kuleyni, Kafi, c.1, s.527, c.3, s.422, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HŞ.1365; Şeyh Tusi, et-Tehzib, c.4, s.305, Daru&rsquo;l-Kutubi&rsquo;l-İslamiyye, Tahran, HŞ.1365.)</p>\r\n','','&nbsp;v\r\n\r\n\r\n	S&ouml;z&uuml;n&uuml; ettiğiniz rivayet kaynaklarda ş&ouml;yle gelmiştir: Habbar b. Esved&rsquo;in de i&ccedil;inde bulunduğu bir grup m&uuml;şrik, Mekke&rsquo;den Medine&rsquo;ye hicret eden Resulullah&rsquo;ın (s.a.a) &uuml;vey kızı Zeynep&rsquo;e eziyet etmek i&ccedil;in onun peşinden gitmişti. Zeynep&rsquo;e ilk ulaşan kişi Habbar b. Esved&rsquo;di. O, Zeynep&rsquo;in kecavesine mızrak fırlattı. Zeynep bu saldırıdan korktu ve hamile olduğu i&ccedil;in &ccedil;ocuğunu d&uuml;ş&uuml;rd&uuml;. Bunun &uuml;zerine Peygamber (s.a.a) Habbar b. el-Esved&rsquo;in nerede g&ouml;r&uuml;lse &ouml;ld&uuml;r&uuml;lmesi emrini verdi.[1]\r\n\r\n\r\n	Habbar b. Esved&rsquo;in &ouml;ld&uuml;r&uuml;l&uuml;p &ouml;ld&uuml;r&uuml;lmediği konusunda tarih&ccedil;iler ş&ouml;yle yazarlar: Habbar b. Esved sonradan M&uuml;sl&uuml;man oldu ve affedildi.[2]\r\n\r\n\r\n	Bu rivayet g&uuml;venilir kaynaklarda gelmiştir. Ancak bu gibi rivayetlerde dikkat edilmesi gereken şey bazıları b&ouml;yle olayları naklederek, İslam&rsquo;ın h&uuml;k&uuml;mlerine ve Resulullah&rsquo;a (s.a.a) eksiklik getirmeyi ama&ccedil;lamaktadırlar. Bu y&uuml;zden bilinmesi gerekir ki, Allah Resul&uuml; (s.a.a) herkes i&ccedil;in rahmet olsa da,[3] toplumsal ve halkın hakları konularında -bu olayda g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi- emniyeti sağlamak ve su&ccedil;lulara engel olmak i&ccedil;in cezalar &ouml;n g&ouml;rm&uuml;şt&uuml;r. Bu şekilde halk, İslam toplumunda g&uuml;ven i&ccedil;inde yaşayacak, halkın haklarına tecav&uuml;z edenlerede ibret olacaktır.\r\n\r\n\r\n	Unutmayalım ki bu mesele yalnızca İslam&rsquo;a &ouml;zg&uuml; değildir. B&uuml;t&uuml;n toplumlarda savunmasız olan sivillere ve halka silahlı saldırıda bulunma, korku ve dehşete d&uuml;ş&uuml;rme su&ccedil; olup, bunu yapanlar cezalandırılırlar. İster y&ouml;neticilerin yakınlarından olsun, ister normal kimselerden savunmasız halkın haklarını korumak devletin g&ouml;revidir. İslam Peygamber&rsquo;inin (s.a.a) bu meselede Habbar b. Esved&rsquo;e karşı tepkisini bu bağlamda değerlendirmek gerekir.\r\n\r\n\r\n	&nbsp;----------\r\n\r\n\r\n	[1] -İbn-i Abdulbir, Ebu Amr Yusuf b. Abdullah b. Muhammed, el-İstiab Fi-Marifeti&rsquo;l-Ashab, Tahkik: el-Becavi, Ali Muhammed, c.4, s.1536, Daru&rsquo;l-Ciyel, Beyrut, 1. Baskı, 1412/1992; İbn-i Esir el-Cezri, Ebu&rsquo;l-Hasan Ali b. Muhammed, Usdu&rsquo;l-Gabe Fi-Marifeti&rsquo;s-Sahabe, c.4, s.608, Daru&rsquo;l-Fikr, Beyrut, 1409/1989; et-Temimi es-Sem&rsquo;ani Ebu Said Abdulkerim b. Muhammed b. Mansur, el-Ensab, Tahkik: el-Muallimi el-Yemani, Abdurrahman b. Yahya, c.10, s.535, Meclis-i Dairetu&rsquo;l-Maarifi&rsquo;l-Osmaniyye, Haydar Abad, 1. Baskı, 1382/1962; ez-Zehebi, Şemsuddin Muhammed b. Ahmed, Tarihu&rsquo;l-İslam ve Vefiyyatu&rsquo;l-Meşahir ve&rsquo;l-A&rsquo;lam, Tahkik: Tedmiri, &Ouml;mer Abdusselam, c.3, s.102, Daru&rsquo;l-Kitabi&rsquo;l-Arabi, Beyrut, 2. Baskı, 1413/1993; Taberi, Ebu Cafer Muhammed b. Cerir, Tarihu&rsquo;l-&Uuml;mem ve&rsquo;l-M&uuml;luk (Tarih-i Taberi), Tahkik: İbrahim, Muhammed Ebu&rsquo;l-Fazl, c.11, s.594-595, Daru&rsquo;t-Teras, Beyrut, 2. Baskı, 1387/1967; el-Beyhaki, Ebu Bekr Ahmed b. el-H&uuml;seyin, Delailu&rsquo;n-N&uuml;b&uuml;ve ve Marifet-u Ahval-i Sahibu&rsquo;s-Şeriat, Tahkik: Kal&rsquo;aci, Abdu&rsquo;lmu&rsquo;ti, c.3, s.156, Daru&rsquo;l-Kutubi&rsquo;l-İlmiyye, Beyrut, 1. Baskı, 1405/1985.&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	[2] -Bel&rsquo;ami, Tarihname-i Taberi, Tahkik: Ruşen, Muhammed, c.5, s.1499, c.1-2, Suruş, Tahran, 2. Baskı, HŞ. 1378, c.3,4,5, Elborz, 3. Baskı, HŞ.1373.\r\n\r\n\r\n	[3] -&lsquo;Allah Teala, Muhammedi yarattıklarına g&ouml;nderdi, alemlere rahmet olsun diye.&rsquo; (Kuleyni, Kafi, c.1, s.527, c.3, s.422, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HŞ.1365; Şeyh Tusi, et-Tehzib, c.4, s.305, Daru&rsquo;l-Kutubi&rsquo;l-İslamiyye, Tahran, HŞ.1365.)',''),(407,'tr423','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		1- Ş&uuml;phesiz Allah&rsquo;tan başka kimsenin direkt ve vasıtasız olarak hi&ccedil; bir şeye g&uuml;c&uuml; ve kudreti yetmez. Eğer bir kudret varsa da bu Allah&rsquo;ın izni ve iradesiyledir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		2- Hacetlerimizin yerine gelmesini din &ouml;nderlerinden ve b&uuml;y&uuml;klerinden istememeliyiz, onları sadece vasıta etmeliyiz. Kimi zaman bir din b&uuml;y&uuml;ğ&uuml;nden bir dilekte bulunulduğu zaman bu, Allah&rsquo;ın izni olmadan direkt olarak onun bu dileği yerine getireceği manasına gelmez. B&ouml;yle bir dilekte bulunan kimse onun vasıta olduğunu bilmektedir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		3- Allah&rsquo;ın bazı kulları daha &ccedil;ok itaat ettiklerinden Allah katında daha &ccedil;ok hatırları vardır. Allah katında her hangi bir sebepten dolayı hatırı olmayan veya kendisini hatırı olandan daha d&uuml;ş&uuml;k g&ouml;ren vb. kimselerin onları Allah katında vasıta etmelerinin veya onların hatırına Allah&rsquo;tan bir şey istemelerinin sakıncası yoktur.&nbsp;</p>\r\n</div>\r\n','<p>\r\n	&nbsp;1- Ş&uuml;phesiz Allah&rsquo;tan başka kimsenin direkt ve vasıtasız olarak hi&ccedil; bir şeye g&uuml;c&uuml; ve kudreti yetmez. Eğer bir kudret varsa da bu Allah&rsquo;ın izni ve iradesiyledir.</p>\r\n\r\n<p>\r\n	2- Hacetlerimizin yerine gelmesini din &ouml;nderlerinden ve b&uuml;y&uuml;klerinden istememeliyiz, onları sadece vasıta etmeliyiz. Kimi zaman bir din b&uuml;y&uuml;ğ&uuml;nden bir dilekte bulunulduğu zaman bu, Allah&rsquo;ın izni olmadan direkt olarak onun bu dileği yerine getireceği manasına gelmez. Aksine b&ouml;yle bir dilekte bulunan kimse onun vasıta olduğunu bilmektedir.</p>\r\n\r\n<p>\r\n	Meselenin daha iyi anlaşılması i&ccedil;in Kur&rsquo;an&rsquo;dan bir &ouml;rnek verip onu inceleyelim:</p>\r\n\r\n<p>\r\n	Allah Teala Kur&rsquo;an&rsquo;da ş&ouml;yle buyuruyor: &lsquo;(İsa&rsquo;yı) İsrailoğullarına (Yakup&rsquo;un oğullarına) peygamber olarak g&ouml;nderdi, o da onlara dedi ki: Ben, Rabbinizden size delille geldim. Bal&ccedil;ığı yoğurur, kuş şekline sokar, ona &uuml;flerim Allah&#39;ın izniyle kuş olur. Anadan doğma k&ouml;r&uuml; ve alaca illetine tutulmuşu Allah&#39;ın izniyle iyileştiririm ve Allah&#39;ın izniyle &ouml;l&uuml;y&uuml; diriltirim, evlerinizde yediklerinizi, biriktirdiklerinizi size bildiririm. İnanmışsanız ş&uuml;phe yok ki, bunlar size delildir.&rsquo;[1]</p>\r\n\r\n<p>\r\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere ayet, Hz. İsa&rsquo;nın Allah&rsquo;ın izniyle k&ouml;re ve alacalıya şifa verdiğini buyuruyor. Eğer biri Ona &lsquo;Ey Allah&rsquo;ın Peygamberi, benim hastama şifa ver.&rsquo; derse bu şirk mi olur? Ayet Hz. İsa&rsquo;nın Allah&rsquo;ın izniyle &ouml;l&uuml;leri dirilttiğini buyurmaktadır, eğer biri Ona &lsquo;Ey Allah&rsquo;ın Peygamberi, &ouml;len yakınımı dirilt.&rsquo; derse bu şirk mi olur?</p>\r\n\r\n<p>\r\n	B&ouml;yle bir istek ne şirktir ne de tevhidle &ccedil;elişir.</p>\r\n\r\n<p>\r\n	&nbsp;3- Allah&rsquo;ın bazı kulları daha &ccedil;ok itaat ettiklerinden Allah katında daha &ccedil;ok hatırları vardır. Allah katında her hangi bir sebepten dolayı[2] hatırı olmayan veya kendisini hatırı olandan daha d&uuml;ş&uuml;k g&ouml;ren vb. kimselerin onları Allah katında vasıta etmelerinin veya onların hatırına Allah&rsquo;tan bir şey istemelerinin sakıncası yoktur. Allah Teala Kur&rsquo;an&rsquo;da ş&ouml;yle buyuruyor:</p>\r\n\r\n<p>\r\n	&lsquo;(Yakup&rsquo;un Oğulları) dediler ki: Ey babamız! (Allah&#39;tan) su&ccedil;larımızın affını dile! &Ccedil;&uuml;nk&uuml; biz ger&ccedil;ekten hataya d&uuml;şenlerden olduk.&#39; (Ya&#39;kub:) &lsquo;Sizin i&ccedil;in yakında Rabbimden af dileyeceğim. &Ccedil;&uuml;nk&uuml; O bağışlayandır, esirgeyendir.&rsquo; dedi.&rsquo;[3]</p>\r\n\r\n<p>\r\n	Yakup&rsquo;un oğulları Allah&rsquo;ın bağışlayıcı olduğunu halde bildikleri halde direkt olarak ondan bir şey istememiş, babalarını vasıta etmişlerdir. Acaba bu şirk midir? Acaba tevhidle &ccedil;elişir mi?</p>\r\n\r\n<p>\r\n	Yine Kur&rsquo;an Ben&icirc; İsrail&rsquo;in ş&ouml;yle dediğini nakleder:</p>\r\n\r\n<p>\r\n	&lsquo;Hani demiştiniz ki: Ya Musa, biz bir t&uuml;rl&uuml; yemeğe katlanamayız. Rabbinden bizim i&ccedil;in yerin yetiştirdiği şeylerden vermesini iste. Yerden sebze, kabak, sarımsak, mercimek, soğan yetiştirsin.&rsquo;[4]</p>\r\n\r\n<p>\r\n	Ben&icirc; İsrail, peygamberlerini kendileriyle Allah arasında vasıta ettikleri ve direkt olarak Allah&rsquo;tan istekte bulunmadıklarından dolayı asla kınanmamışlardır.</p>\r\n\r\n<p>\r\n	Allah&rsquo;ın: &lsquo;&Ouml;vg&uuml; yalnızca Allah&rsquo;a aittir&rsquo; diye buyurmasına gelince evet ş&uuml;phesiz b&ouml;yledir, ancak bunun konumuzla ilgisi yoktur. Zira dua ve af dilemek &ouml;vg&uuml; manasına gelmemektedir.</p>\r\n\r\n<p>\r\n	Ayrıca Allah Teala Kur&rsquo;an&rsquo;ın hi&ccedil; bir yerinde &lsquo;benden isteyin&rsquo; diye buyurmamıştır. Hatta Kur&rsquo;an&rsquo;da &lsquo;Bana dua edin&rsquo; diye buyurduğu zaman bile her şeyden &ouml;nce bunun muhterem ve hatırı olan birisini vesile edip vasıta kılmamızla aykırılığı yoktur. B&ouml;yle bir şey aynı zamanda o muhterem zatları y&uuml;celtmektir. Evet, Allah&rsquo;la vasıtasız olarak irtibat kurabiliyorsanız kimse size bunu yapmayın demiyor. &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] -Al-i İmran/49</p>\r\n\r\n<p>\r\n	[2] -İşledikleri g&uuml;nahlar veya tevazu vb. sebeplerden dolayı</p>\r\n\r\n<p>\r\n	[3] -Yusuf/97-98</p>\r\n\r\n<p>\r\n	[4] -Bakara/61</p>\r\n','1- Ş&uuml;phesiz Allah&rsquo;tan başka kimsenin direkt ve vasıtasız olarak hi&ccedil; bir şeye g&uuml;c&uuml; ve kudreti yetmez. Eğer bir kudret varsa da bu Allah&rsquo;ın izni ve iradesiyledir.\r\n\r\n	\r\n		2- Hacetlerimizin yerine gelmesini din &ouml;nderlerinden ve b&uuml;y&uuml;klerinden istememeliyiz, onları sadece vasıta etmeliyiz. Kimi zaman bir din b&uuml;y&uuml;ğ&uuml;nden bir dilekte bulunulduğu zaman bu, Allah&rsquo;ın izni olmadan direkt olarak onun bu dileği yerine getireceği manasına gelmez. B&ouml;yle bir dilekte bulunan kimse onun vasıta olduğunu bilmektedir.\r\n\r\n	\r\n		3- Allah&rsquo;ın bazı kulları daha &ccedil;ok itaat ettiklerinden Allah katında daha &ccedil;ok hatırları vardır. Allah katında her hangi bir sebepten dolayı hatırı olmayan veya kendisini hatırı olandan daha d&uuml;ş&uuml;k g&ouml;ren vb. kimselerin onları Allah katında vasıta etmelerinin veya onların hatırına Allah&rsquo;tan bir şey istemelerinin sakıncası yoktur.&nbsp;','&nbsp;1- Ş&uuml;phesiz Allah&rsquo;tan başka kimsenin direkt ve vasıtasız olarak hi&ccedil; bir şeye g&uuml;c&uuml; ve kudreti yetmez. Eğer bir kudret varsa da bu Allah&rsquo;ın izni ve iradesiyledir.\r\n\r\n\r\n	2- Hacetlerimizin yerine gelmesini din &ouml;nderlerinden ve b&uuml;y&uuml;klerinden istememeliyiz, onları sadece vasıta etmeliyiz. Kimi zaman bir din b&uuml;y&uuml;ğ&uuml;nden bir dilekte bulunulduğu zaman bu, Allah&rsquo;ın izni olmadan direkt olarak onun bu dileği yerine getireceği manasına gelmez. Aksine b&ouml;yle bir dilekte bulunan kimse onun vasıta olduğunu bilmektedir.\r\n\r\n\r\n	Meselenin daha iyi anlaşılması i&ccedil;in Kur&rsquo;an&rsquo;dan bir &ouml;rnek verip onu inceleyelim:\r\n\r\n\r\n	Allah Teala Kur&rsquo;an&rsquo;da ş&ouml;yle buyuruyor: &lsquo;(İsa&rsquo;yı) İsrailoğullarına (Yakup&rsquo;un oğullarına) peygamber olarak g&ouml;nderdi, o da onlara dedi ki: Ben, Rabbinizden size delille geldim. Bal&ccedil;ığı yoğurur, kuş şekline sokar, ona &uuml;flerim Allah&#39;ın izniyle kuş olur. Anadan doğma k&ouml;r&uuml; ve alaca illetine tutulmuşu Allah&#39;ın izniyle iyileştiririm ve Allah&#39;ın izniyle &ouml;l&uuml;y&uuml; diriltirim, evlerinizde yediklerinizi, biriktirdiklerinizi size bildiririm. İnanmışsanız ş&uuml;phe yok ki, bunlar size delildir.&rsquo;[1]\r\n\r\n\r\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere ayet, Hz. İsa&rsquo;nın Allah&rsquo;ın izniyle k&ouml;re ve alacalıya şifa verdiğini buyuruyor. Eğer biri Ona &lsquo;Ey Allah&rsquo;ın Peygamberi, benim hastama şifa ver.&rsquo; derse bu şirk mi olur? Ayet Hz. İsa&rsquo;nın Allah&rsquo;ın izniyle &ouml;l&uuml;leri dirilttiğini buyurmaktadır, eğer biri Ona &lsquo;Ey Allah&rsquo;ın Peygamberi, &ouml;len yakınımı dirilt.&rsquo; derse bu şirk mi olur?\r\n\r\n\r\n	B&ouml;yle bir istek ne şirktir ne de tevhidle &ccedil;elişir.\r\n\r\n\r\n	&nbsp;3- Allah&rsquo;ın bazı kulları daha &ccedil;ok itaat ettiklerinden Allah katında daha &ccedil;ok hatırları vardır. Allah katında her hangi bir sebepten dolayı[2] hatırı olmayan veya kendisini hatırı olandan daha d&uuml;ş&uuml;k g&ouml;ren vb. kimselerin onları Allah katında vasıta etmelerinin veya onların hatırına Allah&rsquo;tan bir şey istemelerinin sakıncası yoktur. Allah Teala Kur&rsquo;an&rsquo;da ş&ouml;yle buyuruyor:\r\n\r\n\r\n	&lsquo;(Yakup&rsquo;un Oğulları) dediler ki: Ey babamız! (Allah&#39;tan) su&ccedil;larımızın affını dile! &Ccedil;&uuml;nk&uuml; biz ger&ccedil;ekten hataya d&uuml;şenlerden olduk.&#39; (Ya&#39;kub:) &lsquo;Sizin i&ccedil;in yakında Rabbimden af dileyeceğim. &Ccedil;&uuml;nk&uuml; O bağışlayandır, esirgeyendir.&rsquo; dedi.&rsquo;[3]\r\n\r\n\r\n	Yakup&rsquo;un oğulları Allah&rsquo;ın bağışlayıcı olduğunu halde bildikleri halde direkt olarak ondan bir şey istememiş, babalarını vasıta etmişlerdir. Acaba bu şirk midir? Acaba tevhidle &ccedil;elişir mi?\r\n\r\n\r\n	Yine Kur&rsquo;an Ben&icirc; İsrail&rsquo;in ş&ouml;yle dediğini nakleder:\r\n\r\n\r\n	&lsquo;Hani demiştiniz ki: Ya Musa, biz bir t&uuml;rl&uuml; yemeğe katlanamayız. Rabbinden bizim i&ccedil;in yerin yetiştirdiği şeylerden vermesini iste. Yerden sebze, kabak, sarımsak, mercimek, soğan yetiştirsin.&rsquo;[4]\r\n\r\n\r\n	Ben&icirc; İsrail, peygamberlerini kendileriyle Allah arasında vasıta ettikleri ve direkt olarak Allah&rsquo;tan istekte bulunmadıklarından dolayı asla kınanmamışlardır.\r\n\r\n\r\n	Allah&rsquo;ın: &lsquo;&Ouml;vg&uuml; yalnızca Allah&rsquo;a aittir&rsquo; diye buyurmasına gelince evet ş&uuml;phesiz b&ouml;yledir, ancak bunun konumuzla ilgisi yoktur. Zira dua ve af dilemek &ouml;vg&uuml; manasına gelmemektedir.\r\n\r\n\r\n	Ayrıca Allah Teala Kur&rsquo;an&rsquo;ın hi&ccedil; bir yerinde &lsquo;benden isteyin&rsquo; diye buyurmamıştır. Hatta Kur&rsquo;an&rsquo;da &lsquo;Bana dua edin&rsquo; diye buyurduğu zaman bile her şeyden &ouml;nce bunun muhterem ve hatırı olan birisini vesile edip vasıta kılmamızla aykırılığı yoktur. B&ouml;yle bir şey aynı zamanda o muhterem zatları y&uuml;celtmektir. Evet, Allah&rsquo;la vasıtasız olarak irtibat kurabiliyorsanız kimse size bunu yapmayın demiyor. &nbsp;\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] -Al-i İmran/49\r\n\r\n\r\n	[2] -İşledikleri g&uuml;nahlar veya tevazu vb. sebeplerden dolayı\r\n\r\n\r\n	[3] -Yusuf/97-98\r\n\r\n\r\n	[4] -Bakara/61'),(408,'tr422','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Herkes humus yılı boyunca şanına uygun şekilde ve israf etmeden gelirinden yaptığı -ailesine yiyecek almak gibi- harcamalarına humus gelmez. Ancak humus yılının sonunda humus yılından birka&ccedil; g&uuml;n &ouml;nce alınmış olsa bile bu yiyeceklerden fazla kalan kısmının humusunu vermesi gerekir. Zira sonu&ccedil;ta elindeki sermayeyle onları almıştır. Almasaydı ve humus yılının başında onların parası elinde kalsaydı yine de humusunu vermesi gerekirdi. Demek ki bir şeye humusun gelmesi i&ccedil;in humus yılından birka&ccedil; g&uuml;n &ouml;nce yiyecek almakla elde para olması arasında fark yoktur. &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Humus yılı şu manaya gelmektedir: İnsanın ziraat, sanat, ticaret veya iş&ccedil;ilik, memurluk gibi yollarla elde ettiği gelirin humusunu (beşte biri) İmam&rsquo;a (a.s) ve seyyidlere, gaybet d&ouml;neminde ise gerekli şartlara haiz fakihlere vermesidir. Humus verecek kimse bir yıl beklemeli, bu s&uuml;re i&ccedil;inde kendisi ve ailesinin ihtiya&ccedil;larında kullanmazsa, onun tamamının veya yıl sonunda fazla kalan miktarının humusunu vermesi gerekir. Ve bu, ger&ccedil;ekte insana kolaylık sağlamaktır. Verilen bu bir yıllık s&uuml;reye &lsquo;Humus Yılı&rsquo; veya &lsquo;Mali Yıl&rsquo; denir.[1]</p>\r\n\r\n<p>\r\n	Dolayısıyla humus yılı s&uuml;resince şanına uygun şekilde ve israf etmeden gelirinden, ailesine yiyecek almak gibi, yaptığı harcamaların humusu yoktur. Ancak humus yılının sonunda humus yılından birka&ccedil; g&uuml;n &ouml;nce alınmış olsa bile bu yiyeceklerden fazla kalan kısmının humusunu verilmesi gerekir. Zira sonu&ccedil;ta elindeki sermayeyle onları almıştır. Almasaydı ve humus yılının başında parası elinde kalsaydı yine de humusunu vermesi gerekirdi. Demek ki bir şeye humusun gelmesi i&ccedil;in humus yılından birka&ccedil; g&uuml;n &ouml;nce yiyecek almakla elde para olması arasında fark yoktur.</p>\r\n\r\n<p>\r\n	Evet, bazı b&uuml;y&uuml;k taklit merciilerine g&ouml;re sadece bir yerde yiyecek maddeleri bir &ouml;nceki yılın harcamasından sayılabilir. Konunun iyice anlaşılabilmesi i&ccedil;in bu konuda onlardan sorulan bir soruya verdikleri cevabı aşağıda getiriyoruz.</p>\r\n\r\n<p>\r\n	Soru: Humus yılının başında bir miktar yiyecek maddesi (&ouml;rneğin 20 kg. pirin&ccedil;, 3 kutu yağ ve 1 kutu &ccedil;ay) artmış, humusuda &ouml;denmiş ve bir sonraki yıl i&ccedil;inde de t&uuml;ketilmiştir. Sonra yine bir miktar yiyecek maddesi (&ouml;rneğin 50 kg. pirin&ccedil;, 5 kutu yağ ve 3 kutu &ccedil;ay) satın alınıyor ve onlardan da biraz kullanıyor. Eğer humus yılı başında geriye 30 kg. pirin&ccedil;, 4 kutu yağ, 2 kutu &ccedil;ay kalsa onlara humus gelir mi? Yoksa ge&ccedil;miş yılın başında humus verilmiş yiyecek maddelerini onlardan d&uuml;şmeli ve sonu&ccedil;ta 10 kilo pirin&ccedil;, 1 kutu yağ ve 1 kutu &ccedil;ayın mı humusunu vermelidir?</p>\r\n\r\n<p>\r\n	Cevap:</p>\r\n\r\n<p>\r\n	Hz. Ayetullah İmam Humeyni, Mekarim, Tebrizi, Safi ve Hamanei ş&ouml;yle buyurmaktalar: Bulunduğu yıl i&ccedil;indeki yiyecek maddelerinden yılın başına kadar arta kalanın humusunu &ouml;demelidir. Humusu verilmiş yiyecek maddelerini onlardan d&uuml;şemez. Dolayısıyla soruda gelen 30 kg. pirin&ccedil;, 4 kutu yağ, 2 kutu &ccedil;ayın humusunu vermelidir.</p>\r\n\r\n<p>\r\n	Hz. Ayetullah Sistani, Beh&ccedil;et, Fazıl ve Nuri: Humusu verilmiş yiyecek maddelerini onlardan d&uuml;şebilir ve sonu&ccedil;ta yalnızca 10 kg. pirin&ccedil;, 1 kutu yağ ve 1 kutu &ccedil;ayın humusunu vermesi caizdir.[2]&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] -H&uuml;seyni, Seyyid M&uuml;&ccedil;teba, Porseşha ve Pasuhha, Ahkam-ı Humus, s.36, Nehad-ı Nemayendegi-i Makam-ı Muazzam-ı Rehberi Der Danişgahha, Kum, HŞ.1383.</p>\r\n\r\n<p>\r\n	[2] -H&uuml;seyni, Seyyid M&uuml;&ccedil;teba, a.g.e, s.115.</p>\r\n','Herkes humus yılı boyunca şanına uygun şekilde ve israf etmeden gelirinden yaptığı -ailesine yiyecek almak gibi- harcamalarına humus gelmez. Ancak humus yılının sonunda humus yılından birka&ccedil; g&uuml;n &ouml;nce alınmış olsa bile bu yiyeceklerden fazla kalan kısmının humusunu vermesi gerekir. Zira sonu&ccedil;ta elindeki sermayeyle onları almıştır. Almasaydı ve humus yılının başında onların parası elinde kalsaydı yine de humusunu vermesi gerekirdi. Demek ki bir şeye humusun gelmesi i&ccedil;in humus yılından birka&ccedil; g&uuml;n &ouml;nce yiyecek almakla elde para olması arasında fark yoktur. &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;','&nbsp;Humus yılı şu manaya gelmektedir: İnsanın ziraat, sanat, ticaret veya iş&ccedil;ilik, memurluk gibi yollarla elde ettiği gelirin humusunu (beşte biri) İmam&rsquo;a (a.s) ve seyyidlere, gaybet d&ouml;neminde ise gerekli şartlara haiz fakihlere vermesidir. Humus verecek kimse bir yıl beklemeli, bu s&uuml;re i&ccedil;inde kendisi ve ailesinin ihtiya&ccedil;larında kullanmazsa, onun tamamının veya yıl sonunda fazla kalan miktarının humusunu vermesi gerekir. Ve bu, ger&ccedil;ekte insana kolaylık sağlamaktır. Verilen bu bir yıllık s&uuml;reye &lsquo;Humus Yılı&rsquo; veya &lsquo;Mali Yıl&rsquo; denir.[1]\r\n\r\n\r\n	Dolayısıyla humus yılı s&uuml;resince şanına uygun şekilde ve israf etmeden gelirinden, ailesine yiyecek almak gibi, yaptığı harcamaların humusu yoktur. Ancak humus yılının sonunda humus yılından birka&ccedil; g&uuml;n &ouml;nce alınmış olsa bile bu yiyeceklerden fazla kalan kısmının humusunu verilmesi gerekir. Zira sonu&ccedil;ta elindeki sermayeyle onları almıştır. Almasaydı ve humus yılının başında parası elinde kalsaydı yine de humusunu vermesi gerekirdi. Demek ki bir şeye humusun gelmesi i&ccedil;in humus yılından birka&ccedil; g&uuml;n &ouml;nce yiyecek almakla elde para olması arasında fark yoktur.\r\n\r\n\r\n	Evet, bazı b&uuml;y&uuml;k taklit merciilerine g&ouml;re sadece bir yerde yiyecek maddeleri bir &ouml;nceki yılın harcamasından sayılabilir. Konunun iyice anlaşılabilmesi i&ccedil;in bu konuda onlardan sorulan bir soruya verdikleri cevabı aşağıda getiriyoruz.\r\n\r\n\r\n	Soru: Humus yılının başında bir miktar yiyecek maddesi (&ouml;rneğin 20 kg. pirin&ccedil;, 3 kutu yağ ve 1 kutu &ccedil;ay) artmış, humusuda &ouml;denmiş ve bir sonraki yıl i&ccedil;inde de t&uuml;ketilmiştir. Sonra yine bir miktar yiyecek maddesi (&ouml;rneğin 50 kg. pirin&ccedil;, 5 kutu yağ ve 3 kutu &ccedil;ay) satın alınıyor ve onlardan da biraz kullanıyor. Eğer humus yılı başında geriye 30 kg. pirin&ccedil;, 4 kutu yağ, 2 kutu &ccedil;ay kalsa onlara humus gelir mi? Yoksa ge&ccedil;miş yılın başında humus verilmiş yiyecek maddelerini onlardan d&uuml;şmeli ve sonu&ccedil;ta 10 kilo pirin&ccedil;, 1 kutu yağ ve 1 kutu &ccedil;ayın mı humusunu vermelidir?\r\n\r\n\r\n	Cevap:\r\n\r\n\r\n	Hz. Ayetullah İmam Humeyni, Mekarim, Tebrizi, Safi ve Hamanei ş&ouml;yle buyurmaktalar: Bulunduğu yıl i&ccedil;indeki yiyecek maddelerinden yılın başına kadar arta kalanın humusunu &ouml;demelidir. Humusu verilmiş yiyecek maddelerini onlardan d&uuml;şemez. Dolayısıyla soruda gelen 30 kg. pirin&ccedil;, 4 kutu yağ, 2 kutu &ccedil;ayın humusunu vermelidir.\r\n\r\n\r\n	Hz. Ayetullah Sistani, Beh&ccedil;et, Fazıl ve Nuri: Humusu verilmiş yiyecek maddelerini onlardan d&uuml;şebilir ve sonu&ccedil;ta yalnızca 10 kg. pirin&ccedil;, 1 kutu yağ ve 1 kutu &ccedil;ayın humusunu vermesi caizdir.[2]&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] -H&uuml;seyni, Seyyid M&uuml;&ccedil;teba, Porseşha ve Pasuhha, Ahkam-ı Humus, s.36, Nehad-ı Nemayendegi-i Makam-ı Muazzam-ı Rehberi Der Danişgahha, Kum, HŞ.1383.\r\n\r\n\r\n	[2] -H&uuml;seyni, Seyyid M&uuml;&ccedil;teba, a.g.e, s.115.'),(409,'tr421','<p>\r\n	&nbsp;Misbah-ı Kef&rsquo;ami adlı kitapta &ouml;lenleri r&uuml;yada g&ouml;rmek i&ccedil;in yapılması gerekenler konusunda şunlar yazılıdır:</p>\r\n\r\n<p>\r\n	&lsquo;Masum İmamların bazı ashabının kitaplarında ş&ouml;yle yazdıklarını g&ouml;rd&uuml;m: İnsan Peygamberlerden (a.s) veya Masum İmamlardan (a.s) birini, annesini, babasını veya herhangi birini r&uuml;yasında g&ouml;rmek istiyorsa Şems, Leyl, Kadir, Kafirun, İhlas, Felak ve Nas surelerini okursa, sonra y&uuml;z kere İhlas suresini okur ve Peygambere y&uuml;z salavat getirirse ve abdestli olduğu halde sağ tarafına yatarsa istediği kimseyi r&uuml;yasında g&ouml;r&uuml;r, onunla konuşur ve sorularının cevabını alır.&rsquo;[1]</p>\r\n\r\n<p>\r\n	Bu konuda başka yollarda s&ouml;ylenmiştir. Onlara da amel edilebilir.</p>\r\n\r\n<p>\r\n	Hatırlatmak gerekir ki, Allah Resul&uuml;&rsquo;n&uuml; (s.a.a) r&uuml;yada g&ouml;rmek i&ccedil;in rivayet kitaplarında Masum İmamlardan (a.s) rivayetler gelmiştir.[2]&nbsp; Ama başkalarını r&uuml;yada g&ouml;rmek i&ccedil;in Misbah&rsquo;ın dışındaki Şii yazarların kitaplarında senetsiz olarak yazılanların senedine ulaşılamamıştır.&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] -Kef&rsquo;ami, İbrahim b. Ali Amili, el-Misbah, s.48-49, İntişarat-ı Raziy, Kum, HK.1405.</p>\r\n\r\n<p>\r\n	[2] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.73, s.214, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1404.</p>\r\n','','&nbsp;Misbah-ı Kef&rsquo;ami adlı kitapta &ouml;lenleri r&uuml;yada g&ouml;rmek i&ccedil;in yapılması gerekenler konusunda şunlar yazılıdır:\r\n\r\n\r\n	&lsquo;Masum İmamların bazı ashabının kitaplarında ş&ouml;yle yazdıklarını g&ouml;rd&uuml;m: İnsan Peygamberlerden (a.s) veya Masum İmamlardan (a.s) birini, annesini, babasını veya herhangi birini r&uuml;yasında g&ouml;rmek istiyorsa Şems, Leyl, Kadir, Kafirun, İhlas, Felak ve Nas surelerini okursa, sonra y&uuml;z kere İhlas suresini okur ve Peygambere y&uuml;z salavat getirirse ve abdestli olduğu halde sağ tarafına yatarsa istediği kimseyi r&uuml;yasında g&ouml;r&uuml;r, onunla konuşur ve sorularının cevabını alır.&rsquo;[1]\r\n\r\n\r\n	Bu konuda başka yollarda s&ouml;ylenmiştir. Onlara da amel edilebilir.\r\n\r\n\r\n	Hatırlatmak gerekir ki, Allah Resul&uuml;&rsquo;n&uuml; (s.a.a) r&uuml;yada g&ouml;rmek i&ccedil;in rivayet kitaplarında Masum İmamlardan (a.s) rivayetler gelmiştir.[2]&nbsp; Ama başkalarını r&uuml;yada g&ouml;rmek i&ccedil;in Misbah&rsquo;ın dışındaki Şii yazarların kitaplarında senetsiz olarak yazılanların senedine ulaşılamamıştır.&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] -Kef&rsquo;ami, İbrahim b. Ali Amili, el-Misbah, s.48-49, İntişarat-ı Raziy, Kum, HK.1405.\r\n\r\n\r\n	[2] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.73, s.214, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1404.','');
INSERT INTO `ftcwg_islamquest_qt_tr_tr` VALUES (410,'tr420','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Hazreti ayatullah&rsquo;el uzma Safi Gupayganinin (Allah y&uuml;ce g&ouml;lgesini devam ettirsin) defteri</strong>:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Dolaysız bir şekilde simsarlık yapana yani m&uuml;stakim bir şekilde alıcıyı (m&uuml;şteriyi) tanıtan kimseye &ldquo;cuale&rdquo; ismi altında para vermenin her hangi bir işkalı yoktur.&nbsp; Ama eğer bu t&uuml;r şirketler &ldquo;guld kuvist&rdquo; şirketler gibi heremsel şeklinde olan şirketler olursa sakıncalıdır. Bu yolla yapılan tasarruf ekli mal-i bıtıl est.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Hazreti ayatullah Mehdi, Hadevi, Tahrani&rsquo;nin (Allah bereketlerini&nbsp; devam ettirsin) bu soruya vermiş olduğu cevap ş&ouml;yledir: </strong></p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Eğer yapılan muamele suri (y&uuml;zeysel) değil, belki ger&ccedil;ekci olursa, muamelenin konusu ve muamelenin t&uuml;r&uuml; meşru olan muamelelerden olursa, kanuni yasaklığı yok ve başkalarına ve camiaya zararı vermiyorsa bu muamele helaldir. Genellikle bu t&uuml;r şirketlerde bu gibi şartlara riayet edilmiyor.</p>\r\n</div>\r\n','','Hazreti ayatullah&rsquo;el uzma Safi Gupayganinin (Allah y&uuml;ce g&ouml;lgesini devam ettirsin) defteri:\r\n\r\n	\r\n		Dolaysız bir şekilde simsarlık yapana yani m&uuml;stakim bir şekilde alıcıyı (m&uuml;şteriyi) tanıtan kimseye &ldquo;cuale&rdquo; ismi altında para vermenin her hangi bir işkalı yoktur.&nbsp; Ama eğer bu t&uuml;r şirketler &ldquo;guld kuvist&rdquo; şirketler gibi heremsel şeklinde olan şirketler olursa sakıncalıdır. Bu yolla yapılan tasarruf ekli mal-i bıtıl est.\r\n\r\n	\r\n		Hazreti ayatullah Mehdi, Hadevi, Tahrani&rsquo;nin (Allah bereketlerini&nbsp; devam ettirsin) bu soruya vermiş olduğu cevap ş&ouml;yledir: \r\n\r\n	\r\n		Eğer yapılan muamele suri (y&uuml;zeysel) değil, belki ger&ccedil;ekci olursa, muamelenin konusu ve muamelenin t&uuml;r&uuml; meşru olan muamelelerden olursa, kanuni yasaklığı yok ve başkalarına ve camiaya zararı vermiyorsa bu muamele helaldir. Genellikle bu t&uuml;r şirketlerde bu gibi şartlara riayet edilmiyor.',''),(411,'tr419','<p>\r\n	&nbsp;İran&rsquo;daki &ldquo;sigara kurumunun&rdquo; m&uuml;d&uuml;r&uuml;n&uuml;n yaptığı a&ccedil;ıklamaya g&ouml;re d&uuml;nyada sigara &uuml;reten şirketleri sigaranın filtresindeki elyafının yapıştırıcısında domuz kanının hemoglobin&rsquo;inden istifade ediyorlar.[1]</p>\r\n\r\n<p>\r\n	Domuzun kendisi ve domuzun kanının necis oluşunda şek yok ve bunun haram oluşu m&uuml;sellemdir. Rutubetli olarak her hangi bir yere temas ederse ondaki necislik temas ettiği şeye sirayet eder ve necis olur. Buna binen eğer domuzun kanı sigarada insanın dudaklarına ve ağzına temas ediyor şeklinde sigara filtrelerinde kullanılıyor ise ondaki necaset dudaklara ve ağza sirayet eder ve dolayısıyla dudaklar ve ağız necis olur.</p>\r\n\r\n<p>\r\n	Ama hatırlatmaya şayandır ki temizleyicilerden birisi de istihaledir. İstihale şundan ibarettir: necis olan cismin pak ve Tahir olan cisme d&ouml;n&uuml;şmesi anlamındadır. Buna binaen necis olan her şey yakılarak k&uuml;le veya dumana d&ouml;ner veya buharlaşırsa pak olur. İster o şey zati itibariyle necis olsun ister bir necise yaptığı temas neticesinde necis olmuş olsun.[2]</p>\r\n\r\n<p>\r\n	Elbette bu maddenin insanın selamet ve sağlığına zarar vermeyeceğinden emin olmak i&ccedil;in tıpta uzmanlaşmış doktorlardan soruşturmak gerekir.</p>\r\n\r\n<p>\r\n	Hazret Ayetullah Mehdi Hadevi Tahrani (bereketi devam ettirsin) bu konuda vermiş olduğu fetva ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	Domuzun kanı necistir. Elbette eğer istihale eder ve artık ona domuz kanı denilmeyecek şekilde başka bir maddeye d&ouml;n&uuml;ş&uuml;rse pak ve temizdir.</p>\r\n\r\n<p>\r\n	&nbsp;---------</p>\r\n\r\n<p>\r\n	[1] Ruzname İran.</p>\r\n\r\n<p>\r\n	[2] &ldquo;Tevzi&uuml;l mesail (el- muhaşi lil imam Humeyni), baskı, 8, m&uuml;esesei neşri İslami vabeste bı camiai m&uuml;derrisin, 1424, h.k., c. 1, s. 120; Behcet, Muhammed Taki,&rdquo;camiul mesail&rdquo;, baskı, 1, Kum: (Temizleyici olan şeylerden d&ouml;rd&uuml;nc&uuml;s&uuml; istihaledir. İstihaleden maksat şudur: necis olan bir cisim temiz ve pak olan cisimlerin birisine d&ouml;n&uuml;şmesidir. Dolayısıyla eğer necis olan bir cisim yanar k&uuml;le, buhara ve dumana d&ouml;n&uuml;ş&uuml;rse temiz ve pak olur. S&ouml;z konusu olan necis ister zati itibarıyla necis olsun ister necis olan bir şeye yaptığı temastan dolayı necis olmuş olsun fark etmez ).</p>\r\n','','&nbsp;İran&rsquo;daki &ldquo;sigara kurumunun&rdquo; m&uuml;d&uuml;r&uuml;n&uuml;n yaptığı a&ccedil;ıklamaya g&ouml;re d&uuml;nyada sigara &uuml;reten şirketleri sigaranın filtresindeki elyafının yapıştırıcısında domuz kanının hemoglobin&rsquo;inden istifade ediyorlar.[1]\r\n\r\n\r\n	Domuzun kendisi ve domuzun kanının necis oluşunda şek yok ve bunun haram oluşu m&uuml;sellemdir. Rutubetli olarak her hangi bir yere temas ederse ondaki necislik temas ettiği şeye sirayet eder ve necis olur. Buna binen eğer domuzun kanı sigarada insanın dudaklarına ve ağzına temas ediyor şeklinde sigara filtrelerinde kullanılıyor ise ondaki necaset dudaklara ve ağza sirayet eder ve dolayısıyla dudaklar ve ağız necis olur.\r\n\r\n\r\n	Ama hatırlatmaya şayandır ki temizleyicilerden birisi de istihaledir. İstihale şundan ibarettir: necis olan cismin pak ve Tahir olan cisme d&ouml;n&uuml;şmesi anlamındadır. Buna binaen necis olan her şey yakılarak k&uuml;le veya dumana d&ouml;ner veya buharlaşırsa pak olur. İster o şey zati itibariyle necis olsun ister bir necise yaptığı temas neticesinde necis olmuş olsun.[2]\r\n\r\n\r\n	Elbette bu maddenin insanın selamet ve sağlığına zarar vermeyeceğinden emin olmak i&ccedil;in tıpta uzmanlaşmış doktorlardan soruşturmak gerekir.\r\n\r\n\r\n	Hazret Ayetullah Mehdi Hadevi Tahrani (bereketi devam ettirsin) bu konuda vermiş olduğu fetva ş&ouml;yledir:\r\n\r\n\r\n	Domuzun kanı necistir. Elbette eğer istihale eder ve artık ona domuz kanı denilmeyecek şekilde başka bir maddeye d&ouml;n&uuml;ş&uuml;rse pak ve temizdir.\r\n\r\n\r\n	&nbsp;---------\r\n\r\n\r\n	[1] Ruzname İran.\r\n\r\n\r\n	[2] &ldquo;Tevzi&uuml;l mesail (el- muhaşi lil imam Humeyni), baskı, 8, m&uuml;esesei neşri İslami vabeste bı camiai m&uuml;derrisin, 1424, h.k., c. 1, s. 120; Behcet, Muhammed Taki,&rdquo;camiul mesail&rdquo;, baskı, 1, Kum: (Temizleyici olan şeylerden d&ouml;rd&uuml;nc&uuml;s&uuml; istihaledir. İstihaleden maksat şudur: necis olan bir cisim temiz ve pak olan cisimlerin birisine d&ouml;n&uuml;şmesidir. Dolayısıyla eğer necis olan bir cisim yanar k&uuml;le, buhara ve dumana d&ouml;n&uuml;ş&uuml;rse temiz ve pak olur. S&ouml;z konusu olan necis ister zati itibarıyla necis olsun ister necis olan bir şeye yaptığı temastan dolayı necis olmuş olsun fark etmez ).',''),(412,'tr418','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Neml suresinin 8. Ayetinde konu edilen Ateştekinden ve Ateşin Etrafındakinden Maksat nedir? Bu ayetteki konuda m&uuml;fessirler arasında farklı g&ouml;r&uuml;şler var olmaktadır. Bazıları şu g&ouml;r&uuml;ştedirler: Ateşte olan kimseden maksat (men fin-nar) Allah&#39;tır. Anlamı da şudur: Ateşte kudreti ve sultanlığı ateşte tecelli eden m&uuml;barektir. Ağa&ccedil;tan bir diyalog sesinin y&uuml;kseldiği gibi, kısas suresinin ayetlerinin yaptığı şahitliğine g&ouml;re etrafını ateş sarmış olduğu ağa&ccedil;tır. Bazıları da ş&ouml;yle demişlerdir: buradaki ateşten maksat nurdur. Ateşte olandan maksat da Allahın nurudur. Ateşin etrafında olandan maksat Hz. Musa&#39;dır. M&uuml;fessirlerden bir diğer kısım da ş&ouml;yle diyor: Ateşte olandan (men fi nardan) maksat meleklerdir ki ateşte hazır idiler. Etrafındakilerden (men hevleha) maksat da Musa (a.s.) dır. M&uuml;fessirlerden bir diğer grup bunun tersine inanmaktadırlar. Yani birinci c&uuml;mleden maksat Musa, ikinci c&uuml;mleden maksat Meleklerdir diyorlar.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;&quot;Felemma caeha nudiye em burike men fin nari ve men havleha ve s&uuml;bhanellahi rabbil alemin&quot; yani: &quot;Ateşe varınca ona ş&ouml;yle seslenildi: &quot;Ateşin başındaki de &ccedil;evresindeki de kutlu olsun! &Acirc;lemlerin Rabbi olan Allah, eksikliklerden uzaktır.&quot;&nbsp; Ateştekinden ve Ateşin Etrafındakinden Maksat nedir? Konusunda m&uuml;fessirler arasında farklı g&ouml;r&uuml;şler var olmaktadır. M&uuml;fessirlerin g&ouml;r&uuml;şlerini anlatmadan &ouml;nce şu noktanın a&ccedil;ıklanması gerekli g&ouml;r&uuml;lmektedir: Ayetteki &quot;burik&quot; kelimesi fiili mazidir ve me&ccedil;h&uuml;l. Etimolojik olarak &quot;b-r-k&quot; k&ouml;k&uuml;nden ve mufaale babından olup m&uuml;bareke anlamındadır. &quot;m&uuml;bareke&quot; de &ccedil;ok hayır vermek anlamındadır. &quot;Bareke&quot; ve &quot;bareke aleyhi&quot; ve &quot;bareke fihi&quot; denilmektedir. Yani ona &ccedil;ok hayırda bulundun anlamındadır.[1]</p>\r\n\r\n<p>\r\n	Taha suresinde hz. Musa&#39;nın (a.s.) hik&acirc;yesine varıldığında, ne gibi bir ses ateşten geldi c&uuml;mlesinin yerinde ş&ouml;yle buyuruyor: &quot;Ateşin yanına varınca, ona ş&ouml;yle seslenildi: &quot;Ey M&ucirc;s&acirc;!&quot; &quot;Ş&uuml;phe yok ki, ben senin Rabbinim. Hemen ayakkabılarını &ccedil;ıkar. &Ccedil;&uuml;nk&uuml; sen mukaddes vadi Tuv&acirc;&#39;dasın.&quot; &quot;Ben seni (peygamber olarak) se&ccedil;tim. Şimdi vahyolunacak şeyleri dinle.&quot;[2] Ateştekinden ve Ateşin Etrafındakinden Maksat nedir? Konusunda m&uuml;fessirler arasında farklı g&ouml;r&uuml;şler var olmaktadır. Burada bir ka&ccedil;ına işaret edeceğiz.<br />\r\n	Bazıları şu g&ouml;r&uuml;ştedirler: Ateşte olan kimseden maksat (men fin-nar) Allah&#39;tır. Anlamı da şudur: Ateşte kudreti ve sultanlığı ateşte tecelli eden m&uuml;barektir. Ağa&ccedil;tan bir diyalog sesinin y&uuml;kseldiği gibi, kısas suresinin ayetlerinin yaptığı şahitliğine g&ouml;re etrafını ateş sarmış olduğu ağa&ccedil;tır. Buna binaen ayetin anlamı ş&ouml;yle olur: kendi kelamıyla ateşten senin i&ccedil;in tecelli eden ve sana &ccedil;ok hayırda bulunan o kimse m&uuml;barektir. Bu tefsir gereğince &quot;subhanelleh-i rebi&#39;l - alemine&quot; c&uuml;mlesinin anlamı şudur: Allah, cisim veya cismani olmaktan ve mek&acirc;n onu ihate etmekten veya hadiselerin &ccedil;er&ccedil;evesinde karar almaktan m&uuml;nezzehtir.[3]&nbsp;&nbsp; Bazıları da başka bir beyanla ş&ouml;yle demişlerdir: Buradaki ateşten maksat nurdur. Ateşte olan kimseden maksat da Allahın kudretidir. Ateşin etrafında olandan maksat da Hz. Musa&#39;dır. Bu g&ouml;r&uuml;şe g&ouml;re ayetin anlamı ş&ouml;yledir: Musa&#39;nın ateş olarak sanmış olduğu şey nur idi ki Allah kendi kudretiyle onu icad etmişti. Onun etrafında durmuş olan Musa da m&uuml;barektir. Zira onu Allah kendi risaleti i&ccedil;in yery&uuml;z&uuml;nde se&ccedil;miştir.[4] M&uuml;fessirlerden bir diğer kısım da ş&ouml;yle diyor: Ateşte olandan (men fi nardan) maksat meleklerdir ki ateşte hazır idiler. Etrafındakilerden (men hevleha) maksat da Musa (a.s.) dır.[5] Başka bir beyanda da ş&ouml;yle denilmektedir: S&ouml;z konusu olan ayette olan &quot;men hevleha yani etrafında olanar&quot; dan maksat ateşin etrafında olan kimsedir. Bu kimse ya Musanın kendisi ve tek başına idi ya eğer başkaları da olmuşlar ise Musa da onların i&ccedil;inde hazır idi. M&uuml;barek olmaktan maksat ise onun takdisinden sonra onun se&ccedil;ilmesidir.[6] M&uuml;fessirlerden bir diğer grup &uuml;&ccedil;&uuml;nc&uuml; g&ouml;r&uuml;ş&uuml;n tersini savunmuşlardır. Yani ş&ouml;yle demişlerdir: Birinci c&uuml;mleden maksat Musa, ikinci c&uuml;mleden maksat da Meleklerdir.[7] Daha a&ccedil;ık bir beyanla ateşte olan kimseden maksat hazreti Musa idi. Yeşil ağacın arasından şuleleri zahir olmuş olan ateşe o kadar yaklaşmıştı ki g&uuml;ya onun ortasında yer almış gibiydi. Onun etrafında olan kimseden maksat da y&uuml;ce rabbimize yakın meleklerdir. O has dakikada o mukaddes yerleri ihata etmişlerdi. Veya ateşte olan kimseden maksat Allahın melekleri idi ve onun etrafında olandan maksat da Hz. Musa&#39;dır.[8]</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Ragibi İsfahani, H&uuml;seyin b. Muhammed, &quot;El-M&uuml;fredat Fi Garibil Kuran&quot;, Beyrut: Daru&#39;l - İlm Eş-şamiye, c. 1, s. 119; Tabatabai, seyit Muhammed H&uuml;seyin, &quot;elmizanu fi tefsiri&#39;l - kuran&quot; terc&uuml;me: Musevi Hemedeni, Seyit Muhammed Bakır, baskı 5, Kum: Defteri İntişarati İslami, 1374, c. 15, s. 487.</p>\r\n\r\n<p>\r\n	[2] Taha 11-13. Tabatabai, seyit Muhammed H&uuml;seyin, &quot;elmizanu fi tefsiri&#39;l -&nbsp; kuran&quot; terc&uuml;me: Musevi hemedeni, seyit Muhammed Bakır, Baskı, 5, Kum: Defteri İntişarati İslami, 1374, c. 15, s. 487.</p>\r\n\r\n<p>\r\n	[3] Taberisi, &quot;mecmeulbeyan fi tefsiri&#39;l - kuran&quot;, baskı, 3, Tahran: Nasır Husru, 1372, c. 7, s. 331.</p>\r\n\r\n<p>\r\n	[4] M&uuml;ğniye, Muhammed Cevad, &quot;Tefsiru&#39;l - Kaşıf&quot;, baskı, 1, Tahran: Darulkutubi&#39;l - İslamiye&quot;1424, k., c. 6, s. 8.</p>\r\n\r\n<p>\r\n	[5] Mekarım Şirazi, Nasır, &quot;Tefsiri N&uuml;m&uuml;ne&quot;, baskı, 1, Taharan: Darulkutubi&#39;l - İslamiye, 1374, c. 15, s. 407-408.</p>\r\n\r\n<p>\r\n	[6] Tabatabai, seyit Muhammed H&uuml;seyin, &quot;Elmizanu fi Tefsiri&#39;l - kuran&quot; terc&uuml;me: Musevi Hemedeni, Seyit Muhammed Bakır, baskı 5, Kum: Defteri İntişarati İslami, 1374, c. 15, s. 487.</p>\r\n\r\n<p>\r\n	[7] Alusi, seyit Mahmut, &quot;ruhu&#39;l - meani&quot;, Beyrut: Darulkutubul İlmiye&quot;, c. 19, s. 160.</p>\r\n\r\n<p>\r\n	[8] Mekarım Şirazi, Nasır, &quot;Tefsiri N&uuml;m&uuml;ne&quot;, baskı, 1, Taharan: Darulkutubi&#39;l - İslamiye, 1374, c. 15, s. 407-408</p>\r\n','Neml suresinin 8. Ayetinde konu edilen Ateştekinden ve Ateşin Etrafındakinden Maksat nedir? Bu ayetteki konuda m&uuml;fessirler arasında farklı g&ouml;r&uuml;şler var olmaktadır. Bazıları şu g&ouml;r&uuml;ştedirler: Ateşte olan kimseden maksat (men fin-nar) Allah&#39;tır. Anlamı da şudur: Ateşte kudreti ve sultanlığı ateşte tecelli eden m&uuml;barektir. Ağa&ccedil;tan bir diyalog sesinin y&uuml;kseldiği gibi, kısas suresinin ayetlerinin yaptığı şahitliğine g&ouml;re etrafını ateş sarmış olduğu ağa&ccedil;tır. Bazıları da ş&ouml;yle demişlerdir: buradaki ateşten maksat nurdur. Ateşte olandan maksat da Allahın nurudur. Ateşin etrafında olandan maksat Hz. Musa&#39;dır. M&uuml;fessirlerden bir diğer kısım da ş&ouml;yle diyor: Ateşte olandan (men fi nardan) maksat meleklerdir ki ateşte hazır idiler. Etrafındakilerden (men hevleha) maksat da Musa (a.s.) dır. M&uuml;fessirlerden bir diğer grup bunun tersine inanmaktadırlar. Yani birinci c&uuml;mleden maksat Musa, ikinci c&uuml;mleden maksat Meleklerdir diyorlar.','&nbsp;&quot;Felemma caeha nudiye em burike men fin nari ve men havleha ve s&uuml;bhanellahi rabbil alemin&quot; yani: &quot;Ateşe varınca ona ş&ouml;yle seslenildi: &quot;Ateşin başındaki de &ccedil;evresindeki de kutlu olsun! &Acirc;lemlerin Rabbi olan Allah, eksikliklerden uzaktır.&quot;&nbsp; Ateştekinden ve Ateşin Etrafındakinden Maksat nedir? Konusunda m&uuml;fessirler arasında farklı g&ouml;r&uuml;şler var olmaktadır. M&uuml;fessirlerin g&ouml;r&uuml;şlerini anlatmadan &ouml;nce şu noktanın a&ccedil;ıklanması gerekli g&ouml;r&uuml;lmektedir: Ayetteki &quot;burik&quot; kelimesi fiili mazidir ve me&ccedil;h&uuml;l. Etimolojik olarak &quot;b-r-k&quot; k&ouml;k&uuml;nden ve mufaale babından olup m&uuml;bareke anlamındadır. &quot;m&uuml;bareke&quot; de &ccedil;ok hayır vermek anlamındadır. &quot;Bareke&quot; ve &quot;bareke aleyhi&quot; ve &quot;bareke fihi&quot; denilmektedir. Yani ona &ccedil;ok hayırda bulundun anlamındadır.[1]\r\n\r\n\r\n	Taha suresinde hz. Musa&#39;nın (a.s.) hik&acirc;yesine varıldığında, ne gibi bir ses ateşten geldi c&uuml;mlesinin yerinde ş&ouml;yle buyuruyor: &quot;Ateşin yanına varınca, ona ş&ouml;yle seslenildi: &quot;Ey M&ucirc;s&acirc;!&quot; &quot;Ş&uuml;phe yok ki, ben senin Rabbinim. Hemen ayakkabılarını &ccedil;ıkar. &Ccedil;&uuml;nk&uuml; sen mukaddes vadi Tuv&acirc;&#39;dasın.&quot; &quot;Ben seni (peygamber olarak) se&ccedil;tim. Şimdi vahyolunacak şeyleri dinle.&quot;[2] Ateştekinden ve Ateşin Etrafındakinden Maksat nedir? Konusunda m&uuml;fessirler arasında farklı g&ouml;r&uuml;şler var olmaktadır. Burada bir ka&ccedil;ına işaret edeceğiz.\r\n	Bazıları şu g&ouml;r&uuml;ştedirler: Ateşte olan kimseden maksat (men fin-nar) Allah&#39;tır. Anlamı da şudur: Ateşte kudreti ve sultanlığı ateşte tecelli eden m&uuml;barektir. Ağa&ccedil;tan bir diyalog sesinin y&uuml;kseldiği gibi, kısas suresinin ayetlerinin yaptığı şahitliğine g&ouml;re etrafını ateş sarmış olduğu ağa&ccedil;tır. Buna binaen ayetin anlamı ş&ouml;yle olur: kendi kelamıyla ateşten senin i&ccedil;in tecelli eden ve sana &ccedil;ok hayırda bulunan o kimse m&uuml;barektir. Bu tefsir gereğince &quot;subhanelleh-i rebi&#39;l - alemine&quot; c&uuml;mlesinin anlamı şudur: Allah, cisim veya cismani olmaktan ve mek&acirc;n onu ihate etmekten veya hadiselerin &ccedil;er&ccedil;evesinde karar almaktan m&uuml;nezzehtir.[3]&nbsp;&nbsp; Bazıları da başka bir beyanla ş&ouml;yle demişlerdir: Buradaki ateşten maksat nurdur. Ateşte olan kimseden maksat da Allahın kudretidir. Ateşin etrafında olandan maksat da Hz. Musa&#39;dır. Bu g&ouml;r&uuml;şe g&ouml;re ayetin anlamı ş&ouml;yledir: Musa&#39;nın ateş olarak sanmış olduğu şey nur idi ki Allah kendi kudretiyle onu icad etmişti. Onun etrafında durmuş olan Musa da m&uuml;barektir. Zira onu Allah kendi risaleti i&ccedil;in yery&uuml;z&uuml;nde se&ccedil;miştir.[4] M&uuml;fessirlerden bir diğer kısım da ş&ouml;yle diyor: Ateşte olandan (men fi nardan) maksat meleklerdir ki ateşte hazır idiler. Etrafındakilerden (men hevleha) maksat da Musa (a.s.) dır.[5] Başka bir beyanda da ş&ouml;yle denilmektedir: S&ouml;z konusu olan ayette olan &quot;men hevleha yani etrafında olanar&quot; dan maksat ateşin etrafında olan kimsedir. Bu kimse ya Musanın kendisi ve tek başına idi ya eğer başkaları da olmuşlar ise Musa da onların i&ccedil;inde hazır idi. M&uuml;barek olmaktan maksat ise onun takdisinden sonra onun se&ccedil;ilmesidir.[6] M&uuml;fessirlerden bir diğer grup &uuml;&ccedil;&uuml;nc&uuml; g&ouml;r&uuml;ş&uuml;n tersini savunmuşlardır. Yani ş&ouml;yle demişlerdir: Birinci c&uuml;mleden maksat Musa, ikinci c&uuml;mleden maksat da Meleklerdir.[7] Daha a&ccedil;ık bir beyanla ateşte olan kimseden maksat hazreti Musa idi. Yeşil ağacın arasından şuleleri zahir olmuş olan ateşe o kadar yaklaşmıştı ki g&uuml;ya onun ortasında yer almış gibiydi. Onun etrafında olan kimseden maksat da y&uuml;ce rabbimize yakın meleklerdir. O has dakikada o mukaddes yerleri ihata etmişlerdi. Veya ateşte olan kimseden maksat Allahın melekleri idi ve onun etrafında olandan maksat da Hz. Musa&#39;dır.[8]\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Ragibi İsfahani, H&uuml;seyin b. Muhammed, &quot;El-M&uuml;fredat Fi Garibil Kuran&quot;, Beyrut: Daru&#39;l - İlm Eş-şamiye, c. 1, s. 119; Tabatabai, seyit Muhammed H&uuml;seyin, &quot;elmizanu fi tefsiri&#39;l - kuran&quot; terc&uuml;me: Musevi Hemedeni, Seyit Muhammed Bakır, baskı 5, Kum: Defteri İntişarati İslami, 1374, c. 15, s. 487.\r\n\r\n\r\n	[2] Taha 11-13. Tabatabai, seyit Muhammed H&uuml;seyin, &quot;elmizanu fi tefsiri&#39;l -&nbsp; kuran&quot; terc&uuml;me: Musevi hemedeni, seyit Muhammed Bakır, Baskı, 5, Kum: Defteri İntişarati İslami, 1374, c. 15, s. 487.\r\n\r\n\r\n	[3] Taberisi, &quot;mecmeulbeyan fi tefsiri&#39;l - kuran&quot;, baskı, 3, Tahran: Nasır Husru, 1372, c. 7, s. 331.\r\n\r\n\r\n	[4] M&uuml;ğniye, Muhammed Cevad, &quot;Tefsiru&#39;l - Kaşıf&quot;, baskı, 1, Tahran: Darulkutubi&#39;l - İslamiye&quot;1424, k., c. 6, s. 8.\r\n\r\n\r\n	[5] Mekarım Şirazi, Nasır, &quot;Tefsiri N&uuml;m&uuml;ne&quot;, baskı, 1, Taharan: Darulkutubi&#39;l - İslamiye, 1374, c. 15, s. 407-408.\r\n\r\n\r\n	[6] Tabatabai, seyit Muhammed H&uuml;seyin, &quot;Elmizanu fi Tefsiri&#39;l - kuran&quot; terc&uuml;me: Musevi Hemedeni, Seyit Muhammed Bakır, baskı 5, Kum: Defteri İntişarati İslami, 1374, c. 15, s. 487.\r\n\r\n\r\n	[7] Alusi, seyit Mahmut, &quot;ruhu&#39;l - meani&quot;, Beyrut: Darulkutubul İlmiye&quot;, c. 19, s. 160.\r\n\r\n\r\n	[8] Mekarım Şirazi, Nasır, &quot;Tefsiri N&uuml;m&uuml;ne&quot;, baskı, 1, Taharan: Darulkutubi&#39;l - İslamiye, 1374, c. 15, s. 407-408'),(413,'tr417','<p>\r\n	&nbsp;Tırnağın uzatılmasının zati itibariyle her hangi bir sakıncası yoktur. Hatta bayanların kendi tırnaklarını uzatmasını teyit edecek rivayetler bile nakledilmiştir.[1] Fakat eğer tırnağını yabancılara ve k&acirc;fir olan kimselere benzetmek i&ccedil;in uzatıyorsa bu durum caiz değildir. Bazı taklidi mercilerinin vermiş oldukları fetvalar ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Safi Gulpaygani: Yabancılara taklit ama&ccedil;lı ve onlara benzetmek gayesiyle yapılması caiz değildir.</p>\r\n\r\n<p>\r\n	Fazılı Lenkerani: Bir m&uuml;mine, yabancıların k&uuml;lt&uuml;r&uuml;ne taklit etmesi veya sağlık konulara riayet etmemesi yakışmıyor. Eğer k&acirc;firlere benzetmek amacıyla yapılıyorsa caiz değildir.[2]</p>\r\n\r\n<p>\r\n	Behcet: İyi değildir. Eğer haddinden fazla uzatılmış olan tırnağın dibinde kir toplansa ve suyun kavuşmasına engel oluyor ise abdest ve gus&uuml;l i&ccedil;in kaldırılmalıdır.[3]</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Meclisi, Muhammed Taki, &ldquo;biharul &ndash; envar&rdquo; Beyrut: m&uuml;eseset&uuml;&rsquo;l &ndash; daru&rsquo;l - vefa, c. 73, s. 123. (ey erkekler topluluğu tırnaklarınızı kısaltınız dedi ve bayanlara da tırnaklarınızı uzatınız, zira uzatılması sizler i&ccedil;in daha &ccedil;ok zinettır dedi&rdquo;).</p>\r\n\r\n<p>\r\n	[2] Mahmudi, seyit, Muhsin, &ldquo;mesail cedid ez didgah ulema ve meraci taklit&rdquo;, baskı 6, intişarat-i ulmi ferhen-i sahibe&rsquo;z &ndash; zeman (a.c.), 1385, h.ş., c. 3, s. 65-66.</p>\r\n\r\n<p>\r\n	[3] Tevzi&uuml;l mesail (el- muhaşi lil imam Humeyni), c. 1, s. 176, mesele numarası: 291.</p>\r\n','','&nbsp;Tırnağın uzatılmasının zati itibariyle her hangi bir sakıncası yoktur. Hatta bayanların kendi tırnaklarını uzatmasını teyit edecek rivayetler bile nakledilmiştir.[1] Fakat eğer tırnağını yabancılara ve k&acirc;fir olan kimselere benzetmek i&ccedil;in uzatıyorsa bu durum caiz değildir. Bazı taklidi mercilerinin vermiş oldukları fetvalar ş&ouml;yledir:\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Safi Gulpaygani: Yabancılara taklit ama&ccedil;lı ve onlara benzetmek gayesiyle yapılması caiz değildir.\r\n\r\n\r\n	Fazılı Lenkerani: Bir m&uuml;mine, yabancıların k&uuml;lt&uuml;r&uuml;ne taklit etmesi veya sağlık konulara riayet etmemesi yakışmıyor. Eğer k&acirc;firlere benzetmek amacıyla yapılıyorsa caiz değildir.[2]\r\n\r\n\r\n	Behcet: İyi değildir. Eğer haddinden fazla uzatılmış olan tırnağın dibinde kir toplansa ve suyun kavuşmasına engel oluyor ise abdest ve gus&uuml;l i&ccedil;in kaldırılmalıdır.[3]\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Meclisi, Muhammed Taki, &ldquo;biharul &ndash; envar&rdquo; Beyrut: m&uuml;eseset&uuml;&rsquo;l &ndash; daru&rsquo;l - vefa, c. 73, s. 123. (ey erkekler topluluğu tırnaklarınızı kısaltınız dedi ve bayanlara da tırnaklarınızı uzatınız, zira uzatılması sizler i&ccedil;in daha &ccedil;ok zinettır dedi&rdquo;).\r\n\r\n\r\n	[2] Mahmudi, seyit, Muhsin, &ldquo;mesail cedid ez didgah ulema ve meraci taklit&rdquo;, baskı 6, intişarat-i ulmi ferhen-i sahibe&rsquo;z &ndash; zeman (a.c.), 1385, h.ş., c. 3, s. 65-66.\r\n\r\n\r\n	[3] Tevzi&uuml;l mesail (el- muhaşi lil imam Humeyni), c. 1, s. 176, mesele numarası: 291.',''),(414,'tr416','<p>\r\n	&nbsp;Fukahanın (fıkıh &acirc;limleri)&nbsp; fetvası esasınca orucunu kasten (bilin&ccedil;li olarak) ve her hangi bir mazereti olmaksızın yiyen bir kimse &uuml;&ccedil; &ccedil;eşit kefaretten birisini se&ccedil;mek arasında muhayyerdir.</p>\r\n\r\n<p>\r\n	Birincisi: Bir k&ouml;le azat etmek. G&uuml;n&uuml;m&uuml;z d&uuml;nyasında k&ouml;le konusu mevcut olmadığından dolayı bu şık kendiliğinden devre dışı kalıyor.</p>\r\n\r\n<p>\r\n	İkincisi: İki ay oru&ccedil; tutmak (otuz bir g&uuml;n aralıksız tutulmalı diğer g&uuml;nlerde ise aralıksız da tutulsa her hangi bir işk&acirc;lı s&ouml;z konusu değildir).[1]</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil;&uuml;nc&uuml;s&uuml;: Altmış kişinin karnını doyurmak veya her birisine bir &ldquo;mud&rdquo; (&ouml;l&ccedil;&uuml; birimi) -ki yaklaşık on sirdir- miktarında ta&rsquo;am; yani buğday veya arpa ve benzeri şeyleri vermelidir. Eğer bunlardan hi&ccedil;birisi oru&ccedil; yiyenin g&uuml;c&uuml; d&acirc;hilinde değilse g&uuml;c&uuml; yettiği kadar &ldquo;mud&rdquo; miktarında fakirlere ta&rsquo;am vermelidir. Ta&rsquo;am veremiyor ise bir seferine mahsus olsa bile istiğfar dilemelidir. Yani &ldquo;esteğfirullah&rdquo; demelidir. İhtiyati vacip gereğince son şıkkı yerine getirirse (yani &ldquo;esteğfirullah&rdquo;&nbsp; dilenilirse) g&uuml;c&uuml; yettiği zamanlarda kefaretini vermelidir.[2]</p>\r\n\r\n<p>\r\n	Buna binaen eğer kefaretin t&uuml;m&uuml;n&uuml; veremiyorsanız g&uuml;c&uuml;n&uuml;z yettiği &ldquo;mud&rdquo; miktarında fakirlere ta&rsquo;am veriniz. Eğer bu da imk&acirc;nsız ise sadece istiğfar ediniz ve ne zaman g&uuml;c&uuml;n&uuml;z yeterli gelirse o zaman kefaretinizi veriniz.</p>\r\n\r\n<p>\r\n	Bu sene (ramazan ayında 1431) buğdayın kıymeti (bir kilosu) 500 t&uuml;men olarak belirtilmiş idi. Her &ldquo;mud&rdquo; (on sir) miktarındaki buğdayın kıymeti ise 375 t&uuml;mendir. Altmış fakire verilecek bir g&uuml;n&uuml;n kefaretinin miktarı ise 22500 t&uuml;men kadardır.</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1]Humeyni, Ruhullah, &ldquo;Menasik hac,(el-muhaşi lil İmam Humeyni)&rdquo;, baskı 8, Kum: m&uuml;esesei neşri İslami vaveste bı camiei mudderisin, 1424, h.k. c. 1, s. 928, mesele no: 1661.</p>\r\n\r\n<p>\r\n	[2] A.g.e, mesele no: 1660.</p>\r\n','','&nbsp;Fukahanın (fıkıh &acirc;limleri)&nbsp; fetvası esasınca orucunu kasten (bilin&ccedil;li olarak) ve her hangi bir mazereti olmaksızın yiyen bir kimse &uuml;&ccedil; &ccedil;eşit kefaretten birisini se&ccedil;mek arasında muhayyerdir.\r\n\r\n\r\n	Birincisi: Bir k&ouml;le azat etmek. G&uuml;n&uuml;m&uuml;z d&uuml;nyasında k&ouml;le konusu mevcut olmadığından dolayı bu şık kendiliğinden devre dışı kalıyor.\r\n\r\n\r\n	İkincisi: İki ay oru&ccedil; tutmak (otuz bir g&uuml;n aralıksız tutulmalı diğer g&uuml;nlerde ise aralıksız da tutulsa her hangi bir işk&acirc;lı s&ouml;z konusu değildir).[1]\r\n\r\n\r\n	&Uuml;&ccedil;&uuml;nc&uuml;s&uuml;: Altmış kişinin karnını doyurmak veya her birisine bir &ldquo;mud&rdquo; (&ouml;l&ccedil;&uuml; birimi) -ki yaklaşık on sirdir- miktarında ta&rsquo;am; yani buğday veya arpa ve benzeri şeyleri vermelidir. Eğer bunlardan hi&ccedil;birisi oru&ccedil; yiyenin g&uuml;c&uuml; d&acirc;hilinde değilse g&uuml;c&uuml; yettiği kadar &ldquo;mud&rdquo; miktarında fakirlere ta&rsquo;am vermelidir. Ta&rsquo;am veremiyor ise bir seferine mahsus olsa bile istiğfar dilemelidir. Yani &ldquo;esteğfirullah&rdquo; demelidir. İhtiyati vacip gereğince son şıkkı yerine getirirse (yani &ldquo;esteğfirullah&rdquo;&nbsp; dilenilirse) g&uuml;c&uuml; yettiği zamanlarda kefaretini vermelidir.[2]\r\n\r\n\r\n	Buna binaen eğer kefaretin t&uuml;m&uuml;n&uuml; veremiyorsanız g&uuml;c&uuml;n&uuml;z yettiği &ldquo;mud&rdquo; miktarında fakirlere ta&rsquo;am veriniz. Eğer bu da imk&acirc;nsız ise sadece istiğfar ediniz ve ne zaman g&uuml;c&uuml;n&uuml;z yeterli gelirse o zaman kefaretinizi veriniz.\r\n\r\n\r\n	Bu sene (ramazan ayında 1431) buğdayın kıymeti (bir kilosu) 500 t&uuml;men olarak belirtilmiş idi. Her &ldquo;mud&rdquo; (on sir) miktarındaki buğdayın kıymeti ise 375 t&uuml;mendir. Altmış fakire verilecek bir g&uuml;n&uuml;n kefaretinin miktarı ise 22500 t&uuml;men kadardır.\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1]Humeyni, Ruhullah, &ldquo;Menasik hac,(el-muhaşi lil İmam Humeyni)&rdquo;, baskı 8, Kum: m&uuml;esesei neşri İslami vaveste bı camiei mudderisin, 1424, h.k. c. 1, s. 928, mesele no: 1661.\r\n\r\n\r\n	[2] A.g.e, mesele no: 1660.',''),(415,'tr415','<p>\r\n	&nbsp;Karı koca hac g&uuml;nlerinde hata ihramda iken birbirlerine karşı namahrem değildirler. Evet, ihramda oldukları vakit karılık ve kocalık (cinsel) ilişkide bulunamaz ve bir diğerinden cinsel lezzet g&ouml;t&uuml;remezler. Ş&ouml;yle ki: Hac menasiklerinde bazı şeyler haram olarak a&ccedil;ıklanmıştır. Haram kılınmış olan şeyler (vahşi hayvanların avlanması, otlar ve ağa&ccedil;ların yerlerinden kazılıp &ccedil;ıkartılması hari&ccedil; ki bunların haram oluşu Mekke&rsquo;ye mahsustur[1])&nbsp;&nbsp; Mekke&rsquo;de bulunmakla irtibatı yoktur. Belki ihrama giren kişi i&ccedil;in haramdır. (ister Mekke&rsquo;de olsun ister Mekke&rsquo;nin dışında).&nbsp;&nbsp; Yani ihrama girmiş olan kimse haram olmuş olan bu şeylerden nerede olursa olsun sakınması gerekir.</p>\r\n\r\n<p>\r\n	İhrama girmiş olan bir kimsenin &uuml;zerinde haram olan şeylerden bazıları karı kocayla alakalı şeylerdir. Cinsel olarak (cima yapmaları) birbirinden yararlanmaları, &ouml;p&uuml;şmeleri, birbirinin ellerinin okşamaları, şehvet g&ouml;z&uuml;yle bir birine bakmaları, hata bir birinden her t&uuml;r lezzet g&ouml;t&uuml;rmek haram olan şeylerdendir. Bu ameller ihramda iken yapılırsa kefaret vermeleri gerekmektedir.[2]&nbsp; Bu amellerin kefareti de vacibi ihtiyat gereğince bir devedir.[3] (Yani bir karı koca arasında haram olunmuş olan bu amellerden her hangi birisini yaparsa ihtiyati vacip gereğince bir deveyi kefaret olarak vermesi gerekir). Bu haramlık ihrama girmiş olan kimse i&ccedil;in &ldquo;nisa tavafını&rdquo; ve &ldquo;bu bağlamdaki namazı&rdquo; kılıncaya kadar devam etmektedir. Bu iki eylemi (tavaf nisa ve bu tavafa ait olan namazı) yerine getirildikten sonra karı ve koca bir birine helal olurlar.[4]</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Humeyni, Ruhullah, &ldquo;Menasik hac,(el-muhaşi lil İmam Humeyni), baskı 4, Tahran/İran: neşri ma&rsquo;aşer, 1416, h.k., s. 198, mesele no: 487; Meclisi, Muhammed Taki, &ldquo;levami&rsquo;u sahi kuranı el-meşhur bi şerhil &ndash; fakih&rdquo;, baskı, 2, Kum: m&uuml;esesei ismailiye, 1414, h.k., c. 8, s. 416.</p>\r\n\r\n<p>\r\n	[2] Humeyni, Ruhullah, &ldquo;Menasik hac,(el-muhaşi lil İmam Humeyni), s. 154- 155</p>\r\n\r\n<p>\r\n	[3] Humeyni, Ruhullah, &ldquo;Menasik hac,(el-muhaşi lil İmam Humeyni), s. 156.</p>\r\n\r\n<p>\r\n	[4] &ldquo;Menasik hac,(el-muhaşi lil İmam Humeyni), s. 98, mesele no: 180.</p>\r\n','','&nbsp;Karı koca hac g&uuml;nlerinde hata ihramda iken birbirlerine karşı namahrem değildirler. Evet, ihramda oldukları vakit karılık ve kocalık (cinsel) ilişkide bulunamaz ve bir diğerinden cinsel lezzet g&ouml;t&uuml;remezler. Ş&ouml;yle ki: Hac menasiklerinde bazı şeyler haram olarak a&ccedil;ıklanmıştır. Haram kılınmış olan şeyler (vahşi hayvanların avlanması, otlar ve ağa&ccedil;ların yerlerinden kazılıp &ccedil;ıkartılması hari&ccedil; ki bunların haram oluşu Mekke&rsquo;ye mahsustur[1])&nbsp;&nbsp; Mekke&rsquo;de bulunmakla irtibatı yoktur. Belki ihrama giren kişi i&ccedil;in haramdır. (ister Mekke&rsquo;de olsun ister Mekke&rsquo;nin dışında).&nbsp;&nbsp; Yani ihrama girmiş olan kimse haram olmuş olan bu şeylerden nerede olursa olsun sakınması gerekir.\r\n\r\n\r\n	İhrama girmiş olan bir kimsenin &uuml;zerinde haram olan şeylerden bazıları karı kocayla alakalı şeylerdir. Cinsel olarak (cima yapmaları) birbirinden yararlanmaları, &ouml;p&uuml;şmeleri, birbirinin ellerinin okşamaları, şehvet g&ouml;z&uuml;yle bir birine bakmaları, hata bir birinden her t&uuml;r lezzet g&ouml;t&uuml;rmek haram olan şeylerdendir. Bu ameller ihramda iken yapılırsa kefaret vermeleri gerekmektedir.[2]&nbsp; Bu amellerin kefareti de vacibi ihtiyat gereğince bir devedir.[3] (Yani bir karı koca arasında haram olunmuş olan bu amellerden her hangi birisini yaparsa ihtiyati vacip gereğince bir deveyi kefaret olarak vermesi gerekir). Bu haramlık ihrama girmiş olan kimse i&ccedil;in &ldquo;nisa tavafını&rdquo; ve &ldquo;bu bağlamdaki namazı&rdquo; kılıncaya kadar devam etmektedir. Bu iki eylemi (tavaf nisa ve bu tavafa ait olan namazı) yerine getirildikten sonra karı ve koca bir birine helal olurlar.[4]\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Humeyni, Ruhullah, &ldquo;Menasik hac,(el-muhaşi lil İmam Humeyni), baskı 4, Tahran/İran: neşri ma&rsquo;aşer, 1416, h.k., s. 198, mesele no: 487; Meclisi, Muhammed Taki, &ldquo;levami&rsquo;u sahi kuranı el-meşhur bi şerhil &ndash; fakih&rdquo;, baskı, 2, Kum: m&uuml;esesei ismailiye, 1414, h.k., c. 8, s. 416.\r\n\r\n\r\n	[2] Humeyni, Ruhullah, &ldquo;Menasik hac,(el-muhaşi lil İmam Humeyni), s. 154- 155\r\n\r\n\r\n	[3] Humeyni, Ruhullah, &ldquo;Menasik hac,(el-muhaşi lil İmam Humeyni), s. 156.\r\n\r\n\r\n	[4] &ldquo;Menasik hac,(el-muhaşi lil İmam Humeyni), s. 98, mesele no: 180.',''),(416,'tr414','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Kuran&rsquo;ın s&uuml;but makamı, Kuran&rsquo;ın kendi başına h&uuml;ccet olduğu anlamındadır. Bu asılca bu mukaddes kitap kendi kendince asıl itibariyle h&uuml;ccet sayılmaktadır. Ama Kuran&rsquo;ın ispat makamı kuranı kerimin zati itibarıyla h&uuml;ccet olmasının yanı sıra diğer metinleri ve farklı akideleri ispatlama ve onları değerlendirme &ouml;l&ccedil;&uuml;s&uuml; kabiliyetine sahiptir olması anlamındadır. &Ccedil;ok a&ccedil;ıktır ki tahriften korunma, zahirinin h&uuml;ccet oluşu vb. gibi kuranın nitelikleri bu makamla alakalıdır. Bu nedenle ş&ouml;yle denilmesi m&uuml;mk&uuml;nd&uuml;r ki eğer kuranı kerim ispat makamında h&uuml;ccet ve diğer metinler i&ccedil;in değerlendirme &ouml;l&ccedil;&uuml;s&uuml; olamıyor olmuş olsaydı kuranın tahriften korunmasının, zahirinin h&uuml;ccet oluşunun vb. niteliklere haiz olmasının ne gibi bir anlamı olabilirdi?</p>\r\n</div>\r\n','<div class=\"quest-content\" id=\"A4_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İlkin <strong>&ldquo;<em>Tesnim&rdquo; </em></strong>adlı tefsire g&ouml;z atarak yazarın konuyla alakalı g&ouml;r&uuml;ş&uuml;n&uuml; &ouml;zetle a&ccedil;ıklıyor sonra nihai sonucu alarak sizin sorunuza cevap vereceğiz. Tefsirin şu b&ouml;l&uuml;m&uuml;nde var olan noktalar şunlardır:</p>\r\n\r\n	<ol dir=\"ltr\">\r\n		<li style=\"text-align: justify;\">\r\n			Daha &ouml;ncede de belirtildiği gibi Masumların (a.s.) s&uuml;nneti Kur&rsquo;an-ı Kerim i&ccedil;in yapılan tefsir ilmi ve kuranın &ouml;ğretilerini elde edebilmesi i&ccedil;in yapılan araştırma ve tahkik etmenin usullerden ve kaynaklardan bir tanesidir.</li>\r\n		<li style=\"text-align: justify;\">\r\n			İlk olarak h&uuml;ccet olan Allah&rsquo;ın kelamıdır ve ikinci merhalede Allah tarafından Kur&rsquo;an da h&uuml;ccet kılınan şey masumların s&uuml;nnetidir. Yani masumların (a.s.) s&uuml;nnetinin h&uuml;ccet olabilmesi kuranın kendisine bor&ccedil;ludur.</li>\r\n		<li style=\"text-align: justify;\">\r\n			Allah&rsquo;ın kelamının; yani Kur&rsquo;anı kerimin, Allah&rsquo;ın tam halifesi olan halifetullahtan ki bu halifenin kedisi de Allahın y&uuml;ce kelimesidir daha &uuml;st&uuml;n olduğu ispatlanamaz.</li>\r\n		<li style=\"text-align: justify;\">\r\n			Hi&ccedil;bir Peygamberin s&uuml;nneti kendi semavi kitabının metni ile zıt, &ccedil;elişki ve onun aleyhinde olması imkansızdır.</li>\r\n		<li style=\"text-align: justify;\">\r\n			Kuran&rsquo;ın tahrif belasından ebediyen korunmuş olması; zira tahrif olmuş bir kitap, kendisi h&uuml;ccetlikten d&uuml;şt&uuml;ğ&uuml; i&ccedil;in başka bir şeyin tartılması ve değerlendirmesi i&ccedil;in &ouml;l&ccedil;&uuml; olamaz.</li>\r\n		<li style=\"text-align: justify;\">\r\n			S&uuml;nnetin senet ve delalet y&ouml;n&uuml;nden tahrif olunması m&uuml;mk&uuml;nd&uuml;r. Zira eğer masumların (a.s) s&uuml;nneti uydurma, des ve vaz&rsquo;ı edilme ve tahrif olunma kabilyetiene sahip olmamış olsaydı Kur&rsquo;an-ı Kerim&rsquo;e arz edilme (sunma) gerekliliğine ihtiya&ccedil; duymazdı.</li>\r\n		<li style=\"text-align: justify;\">\r\n			Kur&rsquo;an&rsquo;ın zahiri h&uuml;ccettir; zira eğer tahrif olunmamış Kur&rsquo;anı kerim umum tarafından anlaşılmaya a&ccedil;ık olmamış ve s&uuml;nnetin kendisine sonmasına m&uuml;sait olmamış olsaydı hi&ccedil;bir zaman s&uuml;nneti h&uuml;ccet ve m&uuml;teber kılacak bir &ouml;l&ccedil;&uuml; olamazdı.</li>\r\n		<li style=\"text-align: justify;\">\r\n			İspat makamında s&uuml;nnetin Kur&rsquo;an&rsquo;a sunulma gerekliliği ve s&uuml;nnetin h&uuml;ccet olmasını sağlıyor olmuş olması kuranın tahriften korunması, zahirinin h&uuml;ccet olması vb. gibi t&uuml;m nitelikleri onun ispat makamına hastır onun s&uuml;but makamıyla alakalı değildir</li>\r\n		<li style=\"text-align: justify;\">\r\n			Netice itibari ile Kur&rsquo;an&rsquo;ın tamamı s&uuml;nnete m&uuml;racaat edilmeksizin &ouml;l&ccedil;&uuml; mizanı ve bariz olması ve h&uuml;ccetlik ona sınırlı değil ama kendisi bağımsız olarak h&uuml;ccet olması gerekmektedir. Zira ancak b&ouml;ylece s&uuml;nnet i&ccedil;in &ouml;l&ccedil;&uuml; (s&uuml;nnetin kendisine sunarak s&uuml;nnetin doğruluğu tesbit edilir) olabilir.&nbsp; &nbsp;Yukarıda belirtilen ibarelerden anlaşılan şey şudur: Kur&rsquo;an ve s&uuml;nnetin; her ikisi birlikte dini &ouml;ğretileri a&ccedil;ıklayan iki kaynak ve kuranın masumlardan daha &uuml;st&uuml;n olduğunu s&ouml;yleyemeyiz ama her hal&uuml;karda s&uuml;nnetin h&uuml;ccet oluşu bağlamında kurana bor&ccedil;ludur. S&uuml;nnette tahrif edilme ve uydurma olayının ger&ccedil;ekleştirildiği ihtimali var olduğu i&ccedil;in sahih olup olmadığını tespit edilmesi noktasında kurana sunulması gerekmektedir. Kuran ile s&uuml;nnetin (tahrife a&ccedil;ık olduğu i&ccedil;in) değerlendirilmesinin hasıl olabilinmesi i&ccedil;in kuranın tahriften korunmuş olması ve hakeza zahirinin h&uuml;ccet olması gerekmektedir.</li>\r\n	</ol>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bazı kimseler Kuran&rsquo;dan yanlış algılamaların ihtimali s&ouml;z konusu olduğundan dolayı her ne kadar bu mukaddes kitap kendi başına (s&uuml;but makamında) h&uuml;ccettir ise de ama başka konuları; &ouml;rneğin s&uuml;nneti onu &ouml;l&ccedil;&uuml; alarak ve ondan yararlanarak değerlendirilmesi uygun olmadığına inanmaktadırlar. Bu saygıdeğer m&uuml;fessir bunların bu d&uuml;ş&uuml;ncelerinin reddi hakkında ş&ouml;yle s&ouml;yl&uuml;yor: Rivayetlerin Kur&rsquo;an&rsquo;a sunulmasını tavsiye eden deliller, Kur&rsquo;an&rsquo;ın s&uuml;but makamında h&uuml;ccet olmasının yanı sıra diğer metinlerinin ispatı kabiliyeti olduğunu ve hatta farklı d&uuml;ş&uuml;ncelerin bile Kur&rsquo;an&rsquo;ın zahiri manasından yararlanarak ispat veya ret edilmesi m&uuml;mk&uuml;nd&uuml;r.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bu bağlamda bilinmesi gereken şey şudur: &ldquo;S&uuml;but makamı&rdquo; ibaresi farklı mana ve anlamlarda kullanılıyor. Ama <strong><em>&ldquo;Tesnim tefsiri&rdquo;</em></strong>nin bu b&ouml;l&uuml;m&uuml;nde nazara aldığı mana hakkında ş&ouml;yle s&ouml;ylememiz gerekmektedir: Eğer biz &ldquo;s&uuml;but makamına&rdquo; yani Kuranın kendisini anlayamıyor isek ispat makamında da kuran ile hi&ccedil;bir şey ispat edemiyoruz.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Netice itibariyle şu iki noktaya tevecc&uuml;h ediniz:</p>\r\n\r\n	<ol dir=\"ltr\">\r\n		<li style=\"text-align: justify;\">\r\n			Kuran&rsquo;ın zahiri h&uuml;ccettir olmasının anlamı, tefsirde s&ouml;z konusu olan genel kavramlar dikkate almaksızın ibarelerden ilk olarak zihne gelen her mana h&uuml;ccettir anlamında değildir. Bilakis zahirinin h&uuml;ccettir olmasının anlamı şudur ki bazen bu zahiri manalar karine ve nişanelerden yararlanarak anlaşılıyor. &Ouml;rneğin &ldquo;Allahın eli anlamında olan &ldquo;yedullah&rdquo;&rdquo; kelimesi Allahın maddi elinin var olduğunu anlamak doğru değildir. zira Allahın maddi eli olması aklen imkansızdır.&nbsp;</li>\r\n		<li style=\"text-align: justify;\">\r\n			Kuran&rsquo;ın zahiri bizler i&ccedil;in h&uuml;ccet sayılmaktadır; ancak bu mukaddes kitap sır ve şifrelerle doludur ki insanın nefsi paklığı ne kadar &ccedil;ok olursa o kadar onları daha iyi ve derinden anlayabilir.</li>\r\n	</ol>\r\n</div>\r\n','Kuran&rsquo;ın s&uuml;but makamı, Kuran&rsquo;ın kendi başına h&uuml;ccet olduğu anlamındadır. Bu asılca bu mukaddes kitap kendi kendince asıl itibariyle h&uuml;ccet sayılmaktadır. Ama Kuran&rsquo;ın ispat makamı kuranı kerimin zati itibarıyla h&uuml;ccet olmasının yanı sıra diğer metinleri ve farklı akideleri ispatlama ve onları değerlendirme &ouml;l&ccedil;&uuml;s&uuml; kabiliyetine sahiptir olması anlamındadır. &Ccedil;ok a&ccedil;ıktır ki tahriften korunma, zahirinin h&uuml;ccet oluşu vb. gibi kuranın nitelikleri bu makamla alakalıdır. Bu nedenle ş&ouml;yle denilmesi m&uuml;mk&uuml;nd&uuml;r ki eğer kuranı kerim ispat makamında h&uuml;ccet ve diğer metinler i&ccedil;in değerlendirme &ouml;l&ccedil;&uuml;s&uuml; olamıyor olmuş olsaydı kuranın tahriften korunmasının, zahirinin h&uuml;ccet oluşunun vb. niteliklere haiz olmasının ne gibi bir anlamı olabilirdi?','İlkin &ldquo;Tesnim&rdquo; adlı tefsire g&ouml;z atarak yazarın konuyla alakalı g&ouml;r&uuml;ş&uuml;n&uuml; &ouml;zetle a&ccedil;ıklıyor sonra nihai sonucu alarak sizin sorunuza cevap vereceğiz. Tefsirin şu b&ouml;l&uuml;m&uuml;nde var olan noktalar şunlardır:\r\n\r\n	\r\n		\r\n			Daha &ouml;ncede de belirtildiği gibi Masumların (a.s.) s&uuml;nneti Kur&rsquo;an-ı Kerim i&ccedil;in yapılan tefsir ilmi ve kuranın &ouml;ğretilerini elde edebilmesi i&ccedil;in yapılan araştırma ve tahkik etmenin usullerden ve kaynaklardan bir tanesidir.\r\n		\r\n			İlk olarak h&uuml;ccet olan Allah&rsquo;ın kelamıdır ve ikinci merhalede Allah tarafından Kur&rsquo;an da h&uuml;ccet kılınan şey masumların s&uuml;nnetidir. Yani masumların (a.s.) s&uuml;nnetinin h&uuml;ccet olabilmesi kuranın kendisine bor&ccedil;ludur.\r\n		\r\n			Allah&rsquo;ın kelamının; yani Kur&rsquo;anı kerimin, Allah&rsquo;ın tam halifesi olan halifetullahtan ki bu halifenin kedisi de Allahın y&uuml;ce kelimesidir daha &uuml;st&uuml;n olduğu ispatlanamaz.\r\n		\r\n			Hi&ccedil;bir Peygamberin s&uuml;nneti kendi semavi kitabının metni ile zıt, &ccedil;elişki ve onun aleyhinde olması imkansızdır.\r\n		\r\n			Kuran&rsquo;ın tahrif belasından ebediyen korunmuş olması; zira tahrif olmuş bir kitap, kendisi h&uuml;ccetlikten d&uuml;şt&uuml;ğ&uuml; i&ccedil;in başka bir şeyin tartılması ve değerlendirmesi i&ccedil;in &ouml;l&ccedil;&uuml; olamaz.\r\n		\r\n			S&uuml;nnetin senet ve delalet y&ouml;n&uuml;nden tahrif olunması m&uuml;mk&uuml;nd&uuml;r. Zira eğer masumların (a.s) s&uuml;nneti uydurma, des ve vaz&rsquo;ı edilme ve tahrif olunma kabilyetiene sahip olmamış olsaydı Kur&rsquo;an-ı Kerim&rsquo;e arz edilme (sunma) gerekliliğine ihtiya&ccedil; duymazdı.\r\n		\r\n			Kur&rsquo;an&rsquo;ın zahiri h&uuml;ccettir; zira eğer tahrif olunmamış Kur&rsquo;anı kerim umum tarafından anlaşılmaya a&ccedil;ık olmamış ve s&uuml;nnetin kendisine sonmasına m&uuml;sait olmamış olsaydı hi&ccedil;bir zaman s&uuml;nneti h&uuml;ccet ve m&uuml;teber kılacak bir &ouml;l&ccedil;&uuml; olamazdı.\r\n		\r\n			İspat makamında s&uuml;nnetin Kur&rsquo;an&rsquo;a sunulma gerekliliği ve s&uuml;nnetin h&uuml;ccet olmasını sağlıyor olmuş olması kuranın tahriften korunması, zahirinin h&uuml;ccet olması vb. gibi t&uuml;m nitelikleri onun ispat makamına hastır onun s&uuml;but makamıyla alakalı değildir\r\n		\r\n			Netice itibari ile Kur&rsquo;an&rsquo;ın tamamı s&uuml;nnete m&uuml;racaat edilmeksizin &ouml;l&ccedil;&uuml; mizanı ve bariz olması ve h&uuml;ccetlik ona sınırlı değil ama kendisi bağımsız olarak h&uuml;ccet olması gerekmektedir. Zira ancak b&ouml;ylece s&uuml;nnet i&ccedil;in &ouml;l&ccedil;&uuml; (s&uuml;nnetin kendisine sunarak s&uuml;nnetin doğruluğu tesbit edilir) olabilir.&nbsp; &nbsp;Yukarıda belirtilen ibarelerden anlaşılan şey şudur: Kur&rsquo;an ve s&uuml;nnetin; her ikisi birlikte dini &ouml;ğretileri a&ccedil;ıklayan iki kaynak ve kuranın masumlardan daha &uuml;st&uuml;n olduğunu s&ouml;yleyemeyiz ama her hal&uuml;karda s&uuml;nnetin h&uuml;ccet oluşu bağlamında kurana bor&ccedil;ludur. S&uuml;nnette tahrif edilme ve uydurma olayının ger&ccedil;ekleştirildiği ihtimali var olduğu i&ccedil;in sahih olup olmadığını tespit edilmesi noktasında kurana sunulması gerekmektedir. Kuran ile s&uuml;nnetin (tahrife a&ccedil;ık olduğu i&ccedil;in) değerlendirilmesinin hasıl olabilinmesi i&ccedil;in kuranın tahriften korunmuş olması ve hakeza zahirinin h&uuml;ccet olması gerekmektedir.\r\n	\r\n\r\n	\r\n		Bazı kimseler Kuran&rsquo;dan yanlış algılamaların ihtimali s&ouml;z konusu olduğundan dolayı her ne kadar bu mukaddes kitap kendi başına (s&uuml;but makamında) h&uuml;ccettir ise de ama başka konuları; &ouml;rneğin s&uuml;nneti onu &ouml;l&ccedil;&uuml; alarak ve ondan yararlanarak değerlendirilmesi uygun olmadığına inanmaktadırlar. Bu saygıdeğer m&uuml;fessir bunların bu d&uuml;ş&uuml;ncelerinin reddi hakkında ş&ouml;yle s&ouml;yl&uuml;yor: Rivayetlerin Kur&rsquo;an&rsquo;a sunulmasını tavsiye eden deliller, Kur&rsquo;an&rsquo;ın s&uuml;but makamında h&uuml;ccet olmasının yanı sıra diğer metinlerinin ispatı kabiliyeti olduğunu ve hatta farklı d&uuml;ş&uuml;ncelerin bile Kur&rsquo;an&rsquo;ın zahiri manasından yararlanarak ispat veya ret edilmesi m&uuml;mk&uuml;nd&uuml;r.\r\n\r\n	\r\n		Bu bağlamda bilinmesi gereken şey şudur: &ldquo;S&uuml;but makamı&rdquo; ibaresi farklı mana ve anlamlarda kullanılıyor. Ama &ldquo;Tesnim tefsiri&rdquo;nin bu b&ouml;l&uuml;m&uuml;nde nazara aldığı mana hakkında ş&ouml;yle s&ouml;ylememiz gerekmektedir: Eğer biz &ldquo;s&uuml;but makamına&rdquo; yani Kuranın kendisini anlayamıyor isek ispat makamında da kuran ile hi&ccedil;bir şey ispat edemiyoruz.\r\n\r\n	\r\n		Netice itibariyle şu iki noktaya tevecc&uuml;h ediniz:\r\n\r\n	\r\n		\r\n			Kuran&rsquo;ın zahiri h&uuml;ccettir olmasının anlamı, tefsirde s&ouml;z konusu olan genel kavramlar dikkate almaksızın ibarelerden ilk olarak zihne gelen her mana h&uuml;ccettir anlamında değildir. Bilakis zahirinin h&uuml;ccettir olmasının anlamı şudur ki bazen bu zahiri manalar karine ve nişanelerden yararlanarak anlaşılıyor. &Ouml;rneğin &ldquo;Allahın eli anlamında olan &ldquo;yedullah&rdquo;&rdquo; kelimesi Allahın maddi elinin var olduğunu anlamak doğru değildir. zira Allahın maddi eli olması aklen imkansızdır.&nbsp;\r\n		\r\n			Kuran&rsquo;ın zahiri bizler i&ccedil;in h&uuml;ccet sayılmaktadır; ancak bu mukaddes kitap sır ve şifrelerle doludur ki insanın nefsi paklığı ne kadar &ccedil;ok olursa o kadar onları daha iyi ve derinden anlayabilir.'),(417,'tr413','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Sorunun birinci kısmının cevap şudur: Evvela sayıns (science) anlamında olan ilimde hi&ccedil;bir &ouml;nermenin % 100 kesin olduğu h&uuml;km&uuml; yoktur. Hawking tarafından ortaya atılan bu yargı ve teori de bu kaideden m&uuml;stesna değildir. Medya ve basın organlarının abarttığının tam tersine bilim adımı olan bu d&uuml;ş&uuml;nce sahibinin kendisi bile onların yakini ve kesin bir şekilde ortaya atıkları kesinliğe ulaşmış değildir. Şayet kitabın en &ccedil;ok ses getiren bendi (kısmı) şudur:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		&ldquo;K&uuml;tle &ccedil;ekim yasası&rdquo;(granş) diye bir kanun var olduğundan dolayı evren, kendini hi&ccedil;likten (hi&ccedil; bir şeyin olmaksızın) yaratabilir. Bu kendiliğinden var oluştan dolayıdır ki hi&ccedil;liğin yerini başka şeyler var olmuştur, yani evren vardır ve bizler varız. Evrenin harekete ge&ccedil;mesi i&ccedil;in yeşil fitilin tutuşması i&ccedil;in Allaha tevess&uuml;l etmeye gerek yok&rdquo;.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Eğer bu bende iyice dikkat edilirse genellikle algılanmış olanın (ister kasıtlı olsun ister sehven ger&ccedil;ekleşmiş olsun) tersine Allah&rsquo;ın varlığı hakkında (olumlu veya olumsuz) hi&ccedil;bir şey s&ouml;ylememiştir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İkincisi: Hawking&rsquo;in, &acirc;lemdeki b&uuml;t&uuml;n fenomenleri a&ccedil;ıklayacak tek bir teoriyi bulmak i&ccedil;in sarf ettiği &ccedil;aba &ccedil;ok u&ccedil;ucu olduğu g&ouml;r&uuml;nmektedir. Ancak her hal&uuml;karda Albert Einstein&rsquo;in r&uuml;yasını ger&ccedil;ekleştirmek doğrultusunda hareket ve onun yolunu devam ettirmek asıl itibarıyla İslam hikmetinde s&ouml;z&uuml; edilmiş olan kesretten vahdete doğru hareket etmek demektir.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Bu soruyu iki b&ouml;l&uuml;mde cevaplandırmak m&uuml;mk&uuml;nd&uuml;r. Birinci b&ouml;l&uuml;mde Hawking&rsquo;in g&ouml;r&uuml;şlerini ortaya atarak onun g&ouml;r&uuml;şlerine y&ouml;nelik olan reddiyeye değineceğiz; ikinci b&ouml;l&uuml;mde ise bu konu hakkında İslam felsefi ve hikmeti tarafından bu bağlamda sunulan bilgileri aktaracağız:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Hawking ve G&ouml;r&uuml;şleri:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Hawking&rsquo;in şahsiyetini biraz daha fazla tanıyalım:</p>\r\n\r\n<p>\r\n	İngilizce adıyla Stephan William Hawking 8 Ocak 1942 yılında doğdu, 40 yıllık ilmi kariyere sahip İngiltereli teorik fizik ve kozmoloji bilimcisidir. Stephan Hawking asrın teorik fizik&ccedil;ilerinden sayılmakta ve hatta bazı d&uuml;ş&uuml;n&uuml;rlerin g&ouml;r&uuml;ş&uuml;ne g&ouml;re o Albert Einstein&rsquo;dan sonra en &ouml;nde gelen bir fizik&ccedil;idir. Kitap ve konferansları onu d&uuml;nyaca sevilen kişilik haline getirmiştir. Onun asıl araştırma alanı kozmoloji (d&uuml;nyabilim) ve Kuantum mekaniğidir. Ona ikinci Einstein lakabını vermişlerdir;&nbsp; zira o Einstein&rsquo;in meşhur&nbsp; &ldquo;Genel G&ouml;relilik Kuramı&rdquo;nı k&acirc;milleştirmeye ve onunla Kuantum teorisini birleştirerek,&nbsp; k&uuml;&ccedil;&uuml;k zerrelerden b&uuml;y&uuml;k gezegenlere kadar evrende olup bitenleri tanımlayabilecek eksiksiz ve tek bir teori geliştirmeye &ccedil;alışıyor. Einstein b&ouml;yle bir form&uuml;l ve tek bir teorinin mutlaka var olabileceğine inanmaktaydı ve &ouml;mr&uuml;n&uuml;n son yıllarında bu konuya eğilip ve bu bağlamda araştırma yaptı ise de başarılı olamadı.</p>\r\n\r\n<p>\r\n	2. Hawking&rsquo;in İlmi G&ouml;r&uuml;şleri:</p>\r\n\r\n<p>\r\n	Hawking 1988 yılında d&uuml;nyanın başlangıcı ve sonu hakkında yapmış olduğu araştırmayı i&ccedil;eren &ldquo;zamanın tarih&ccedil;esi&rdquo; adlı eserini yayımladı. &ldquo;Kara delikler&rdquo;, kozmoloji ve Kuantum mekaniği hakkında yapmış olduğu faaliyetleri neticesinde ş&ouml;hret buldu. Şimdiye kadar genelde hakim olan g&ouml;r&uuml;ş hi&ccedil;bir şeyin &ldquo;kara deliklerden&rdquo; ka&ccedil;amayacağı g&ouml;r&uuml;ş&uuml;yd&uuml;. Ama ilk kez Hawking, bir kara deliğin belirli şartlar altında atomun en k&uuml;&ccedil;&uuml;k par&ccedil;acıklarını gidereceğini &ouml;ne s&uuml;rd&uuml;. Bu olay g&uuml;n&uuml;m&uuml;zde &ldquo;Hawking&rsquo;in parlaklığı&rdquo; olarak bilinmektedir. O &ldquo;d&uuml;nyanın başlangıcı nazariyesi&rdquo; bağlamındaki &ccedil;alışmalarını devam ettirdi ve bu devamlılık g&ouml;receliği (nisbiyet&ccedil;ilik) Kuantum mekaniğine (atomların i&ccedil;sel işlevlikleri) bağlayan yollara vardı. Hawking&rsquo;in yaptığı faaliyetler fizik&ccedil;ilerin adlandırdığı &ldquo;b&uuml;y&uuml;k vahdet nazariyesi&rdquo;nde b&uuml;y&uuml;k emeği olmuştur. Bu nazariyeye g&ouml;re b&uuml;t&uuml;n fizik kuralları bir tek kanun veya denklemde beyan ediliyor. Albert Einstein&rsquo;ın ideal ve Armani d&uuml;ş&uuml;nce ve g&ouml;r&uuml;ş&uuml;ne takılmış olan fizik&ccedil;iler bu denklemi bulmak i&ccedil;in b&uuml;y&uuml;k bir uğraş ve &ccedil;aba harcamaktadırlar. Albert Einstein matematik alanında g&ouml;stermiş olduğu bitmez, t&uuml;kenmez, ama netice vermeyen &ccedil;abaları ile doğal ve tabii olan &ccedil;eşitli kanunların oluşturmuş olduğu farklı b&uuml;t&uuml;nl&uuml;klerin arasını bulup aralarında barış sağlayamadı. Ancak o kalben bu g&uuml;&ccedil;lerin &ouml;tesinde bir kolaylık ve sadelik saklı olduğuna ve bu sadelik ve kolaylık metninde (i&ccedil;inde) b&uuml;t&uuml;n bu g&uuml;&ccedil;lerin ve ondaki kanunları tek bir kanunla a&ccedil;ıklayabildiğine inanıyordu. Bu inan&ccedil; ve itikat sırf sanatsal duygular &uuml;zere dayalıdır.</p>\r\n\r\n<p>\r\n	Enishtein&rsquo;in muvahhit ve tek olan Allah&rsquo;a sonsuz inancı olduğunu unutmamız gerekir. Diğer taraftan matematiğin g&uuml;zelliğine de aşırı ilgi duymaktaydı. Bu nedenle tek olan yaratıcının d&uuml;nyaya sanatsal bakışı ile hendese ve matematik ilimleri g&uuml;zelliğini kolay ve sade olan tek bir denklemde d&uuml;zenlediğine inanmaktaydı. Bu durumda Hawking kolay ve sade olan bu g&uuml;zel denklemi bulmak i&ccedil;in &ccedil;aba g&ouml;stermeyi bir vazife olarak algıladı ve bilmektedir.</p>\r\n\r\n<p>\r\n	Elbette b&uuml;t&uuml;n fizik&ccedil;iler b&ouml;yle bir vahdetin var olduğuna inanmıyorlar. &Ouml;rneğin &uuml;nl&uuml; Avusturyalı fizik&ccedil;i &ldquo;Wolfgang Pauli&rdquo;nin Mendelif cetvelindeki unsurların d&uuml;zeltilmesi ve bu unsurların daha fazla tanınması i&ccedil;in ortaya attığı projenin aslı şaşırtıcı bir değişimi meydana getirdi.&nbsp; Bir ara şaka yoluyla ş&ouml;yle s&ouml;ylemişti: &ldquo;Allah&rsquo;ın birbirinden ayırdığı şeyi, hi&ccedil; kimse hi&ccedil;bir zaman bir araya getiremez.&rdquo;&nbsp; Bu eleştiriler Hawking&rsquo;in &uuml;midini kırmadı. Hawking, Oxford &uuml;niversitesinde &uuml;nl&uuml; fizik ve matematik&ccedil;isi &ldquo;Rogerin Roz&rdquo; ile birlikte Enishtein&#39;ın&nbsp; Genel G&ouml;relilik yasasından yararlanarak şu neticeye vardırlar: uzay-zaman &ldquo;Big Bang&rdquo;ın başlangıcıyla başlamış ve bu başlangı&ccedil; kara deliklerin birisinde vuku bulmuştur. Bu sonu&ccedil; Kuantum mekaniği ile Genel G&ouml;relilik Kuramı&#39;nın vahdetinin zorunluluğunu gerekli kıldı ve bunun kendisi yirminci y&uuml;zyılın ikinci yarısında b&uuml;y&uuml;k bir ilmi hamlenin ger&ccedil;ekleşmesini sağladı. Bu teorinin vermiş olduğu veri ve neticelerden birisi asıl itibariyle &ldquo;kara deliklerin&rdquo; zorunlu olarak tamamen kara olmaları gerekmiyor ama radyasyon yaptıktan sonra kayıplara karışabiliyor olmasıdır. Bu teorinin bir diğer neticesi farz edilen bir anda &ldquo;evrenin hi&ccedil;bir sonluğu&rdquo; yoktur olmasıdır.</p>\r\n\r\n<p>\r\n	3. Hawking ve Allah İnancı:</p>\r\n\r\n<p>\r\n	O, &ldquo;The Grand Design&rdquo; (B&uuml;y&uuml;k Tasarım) adlı yeni kitabını 7- Eyl&uuml;l- 2010&rsquo;da yayınlanmadan &ouml;nce şu g&ouml;r&uuml;şe sahipti: &Acirc;lem i&ccedil;in bir yaratıcının var olduğunu savunan d&uuml;ş&uuml;nce ve inan&ccedil; ile alemin meydana geliş şeklini ve bi&ccedil;imini anlatan bilgi arasında uyum vardır.</p>\r\n\r\n<p>\r\n	4. Hawking&rsquo;in Yeni Kitabındaki G&ouml;r&uuml;şleri:</p>\r\n\r\n<p>\r\n	Hawking &ldquo;The Grand Design&rdquo; (B&uuml;y&uuml;k Tasarım) kitabını Leonard Mlodinow&rsquo;la birlikte yazmış. &ldquo;B&uuml;y&uuml;k Tasarım&rdquo; adlı kitabın yayımlayan Bentham Del ş&ouml;yle diyor: Bu kitap Hawking&rsquo;in 40 yıllık şahsi araştırmalarının mahsul&uuml; ve şaşırtıcı astronomi bağlamında yapılan m&uuml;şahede ve tecr&uuml;beler b&uuml;t&uuml;nl&uuml;ğ&uuml; ve hakeza teorik bağlamında b&uuml;y&uuml;k ilerlemeler ve gelişmelerdir. Stephen Hawking ve Leonard Mlodinov &ldquo;tek par&ccedil;a oluşturma teorisinin&rdquo; var olduğunun delillerini sınamaya sunmuşlardır. Bu katabı yayınlayan yayımcıya g&ouml;re bu teori b&uuml;t&uuml;n tabii g&uuml;&ccedil;leri şerh ve a&ccedil;ıklayabilen tek teoridir.</p>\r\n\r\n<p>\r\n	İngiltereli &uuml;nl&uuml; fizik adamı yeni kitabında, Allah&rsquo;ın evreni yaratmadığını ve fizik kanunlarından &ldquo;b&uuml;y&uuml;k patlama&rdquo; (Big Bang) fizik kanunlarının ka&ccedil;ınılmaz bir sonucu olduğunu ispatlamaya &ccedil;alışmıştır. O, &ldquo;B&uuml;y&uuml;k Tasarım&rdquo; adlı kitabında ş&ouml;yle yazmaktadır: &ldquo;K&uuml;tle &ccedil;ekim yasası&rdquo; diye bir yasa var olduğu i&ccedil;in, evren kendini hi&ccedil;likten (hi&ccedil; bir şeyin olmaksızın)&nbsp; yaratabilir. Bu kendiliğinden var olma nedeniyledir ki hi&ccedil;liğin yerini başka şeyler yer almış, yani evren vardır ve bizler varız. Evrenin harekete ge&ccedil;mesi i&ccedil;in yeşil fitilin tutuşması i&ccedil;in Allaha tevess&uuml;l etmeye gerek yok&rdquo;.</p>\r\n\r\n<p>\r\n	Onun &ouml;ne s&uuml;rm&uuml;ş olduğu son g&ouml;r&uuml;şleri, din hakkında yapmış olduğu daha &ouml;nceki g&ouml;r&uuml;şleriyle tezat i&ccedil;indedir. O, son zamanlarda fizikteki kanunların anlamı şudur diyor: &ldquo;B&uuml;y&uuml;k patlamada&rdquo; (Big Bang) Allah&rsquo;ın rol&uuml; olduğunu s&ouml;ylememize (inanmamıza) gerek yoktur.&nbsp; Hawking son kitabında ş&ouml;yle yazmaktadır: 1992 yılında gezegenlerin g&uuml;neş dışında başka bir gezegenin etrafında d&ouml;nd&uuml;ğ&uuml; y&ouml;n&uuml;nde olan keşifler,&nbsp; evren kanunsuzluktan ( herc&uuml;-mercden) meydana gelmiş olamaz belki Allah tarafından tasarlanmış olması gerektiğini s&ouml;yleyen fiziğin babası olan &ldquo;Isaac Newton&rdquo;un bu g&ouml;r&uuml;şlerini sorgulamaya tabi tutulmasına yardımcı olmuştur. Hawking ş&ouml;yle yaziyor:</p>\r\n\r\n<p>\r\n	&ldquo;Bizim i&ccedil;inde yaşadığımız gezegenin şartlarını mutabakat ve bizler i&ccedil;in yaşanır duruma getiren illet tek g&uuml;neştir. Yerk&uuml;resiyle g&uuml;zel irtibat ve terkip halinde olması, g&uuml;neşin ve g&uuml;neşsel cismin yer k&uuml;resine olan uzaklığına &ccedil;ok az dikkat edilmektedir. Yery&uuml;z&uuml; k&uuml;resi sadece l&uuml;tuf i&ccedil;in insan t&uuml;r&uuml; denen beşer i&ccedil;in tasarlanmış hakkında kani edici deliller &ccedil;ok daha az bulunmaktadır&rdquo;.</p>\r\n\r\n<p>\r\n	5. Hawking&rsquo;in Yeni Eserindeki G&ouml;r&uuml;şlerinin Reddiyesi:</p>\r\n\r\n<p>\r\n	Evvela sayıns (science) anlamında olan ilimde hi&ccedil;bir &ouml;nermenin % 100 kesin olduğu h&uuml;km&uuml; yoktur. Hawking tarafından ortaya atılan bu yargı ve teori de bu kaideden m&uuml;stesna değildir. Medya ve basın organlarının abarttığının tam tersine bilim adımı olan bu d&uuml;ş&uuml;nce sahibinin kendisi bile onların yakini ve kesin bir şekilde ortaya atıkları kesinliğe ulaşmış değildir. Şayet kitabın en &ccedil;ok ses getiren bendi (kısmı) şudur:</p>\r\n\r\n<p>\r\n	&ldquo;K&uuml;tle &ccedil;ekim yasası&rdquo;(granş) diye bir kanun var olduğundan dolayı evren, kendini hi&ccedil;likten (hi&ccedil; bir şeyin olmaksızın) yaratabilir. Bu kendiliğinden var oluştan dolayıdır ki hi&ccedil;liğin yerini başka şeyler yer almış, yani evren vardır ve bizler varız. Evrenin harekete ge&ccedil;mesi i&ccedil;in yeşil fitilin tutuşması i&ccedil;in Allaha tevess&uuml;l etmeye gerek yok&rdquo;.</p>\r\n\r\n<p>\r\n	Eğer bu bende iyice dikkat edilirse genellikle algılanmış olanın (ister kasıtlı olsun ister sehven ger&ccedil;ekleşmiş olsun) tersine Allah&rsquo;ın varlığı hakkında (olumlu veya olumsuz) hi&ccedil;bir şey s&ouml;ylememiştir. Şayet şu bende (kısma) denk olarak şunun yazılması m&uuml;mk&uuml;nd&uuml;r:&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &ldquo;fiziksel alemin kaynağını a&ccedil;ıklamak i&ccedil;in Allaha tevess&uuml;l etmek zaruri değildir&rdquo;. Bu bendin ilahiyat (teolojik) neticeleri vardır ve hata Kempiric &uuml;niversitesinin (Faculty of Divinity, University of Cambridge) &ouml;ğretmenleri de buna tepki g&ouml;sterdiler ama her hal&uuml;karda pozitif ilimlerin alanın dışına &ccedil;ıkamıyor ve dini veya felsefi bir g&ouml;r&uuml;ş belirtme bağlamında kesinlikle hi&ccedil;bir salahiyete sahip değildir.</p>\r\n\r\n<p>\r\n	B&ouml;yleli bir ide ve d&uuml;ş&uuml;nce aralıksız ve dolaysız bir şekilde &ldquo;Big Bang&rdquo; (b&uuml;y&uuml;k patlama) nazariyesine işaret ediyor: Yoğunluk ve hararetin ilk noktası nasıl meydana gelmiştir? Bazıları (zorunlu olarak) b&ouml;yleli bir teknik doğa&uuml;st&uuml; bir g&uuml;&ccedil; (Supernatural Force) tarafından icat edildiğine inanıyor. Ama bu kitapta ise ş&ouml;yle bir anlayış unvan edilmiştir: K&uuml;tle &ccedil;ekim yasasına tevess&uuml;l ile fiziksel bir &ccedil;&ouml;z&uuml;m yolunun ihtimali var olmaktadır.</p>\r\n\r\n<p>\r\n	Fizik&ccedil;ilerin masasında hem &ldquo;birleşik alan kuramı&rdquo; (Unified Field Theory) hemde &ldquo;M teorisi&rdquo; (M-Theory) yatmaktadır. Bilginler hen&uuml;z Kuantum mekaniği (Quantum Mechanics) nazariyesi ile g&ouml;recelik (Theory Of Relativity) birleştirmede sorun yaşamaktalar ve buda hen&uuml;z kesin bir neticeye varamadıklarını g&ouml;stermektedir.</p>\r\n\r\n<p>\r\n	İkincisi: Hawking&rsquo;in, &acirc;lemdeki b&uuml;t&uuml;n fenomenleri a&ccedil;ıklayacak tek bir teoriyi bulmak i&ccedil;in sarf ettiği &ccedil;aba &ccedil;ok u&ccedil;ucu olduğu g&ouml;r&uuml;nmektedir. Ancak her hal&uuml;karda Albert Einstein&rsquo;in r&uuml;yasını ger&ccedil;ekleştirmek doğrultusunda hareket ve onun yolunu devam ettirmek ger&ccedil;eklikte İslam hikmetinde s&ouml;z&uuml; edilmiş olan kesretten vahdete doğru hareket etmek anlamındadır.&nbsp; Hawking tarafından Allah&rsquo;ı ink&acirc;rı kabul ettiğimizi farz etsek bile, fizik&ccedil;i olan bu bilim adamı sadece hayali ve efsanevi olan tanrıyı inkar etmiştir; hakiki, irfani ve varlıkbilimindeki Allah&rsquo;ı değil. O&rsquo;nun ink&acirc;r ettiği tanrı, Alman filozofu olan &ldquo;Nietche&rdquo; tarafından &ouml;l&uuml;m&uuml; ilan edilmiş olan tanrı, yani zihinsel tanrıdır.</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil;&uuml;nc&uuml;s&uuml;: Eğer bu teori bu haliyle evren i&ccedil;in bir yaratıcının varlığını ink&acirc;r etse bile yine de m&uuml;min olan bir kimsenin inan&ccedil; ve itikadında ş&uuml;phe ve teredd&uuml;t icat etmez. Nifaktan ve &ouml;zellikle pozitif bilgiler nifakından (en k&ouml;t&uuml; nifak) uzak olan ger&ccedil;ek bir m&uuml;min ilim ve teknolojiğe tapma afetinden uzak ve g&uuml;vendedir. Batı d&uuml;nyasının ilmi bulgularını asıl sayan ve kendi dini inan&ccedil;larını k&acirc;mil bir şekilde bu buluşlara uyarlamaya &ccedil;alışan aydın ve elit kesim pratik hayatlarında şirke ve nifaka bulaşmış bir din anlayışına m&uuml;ptela olurlar. Dolayısıyla Batı d&uuml;nyasının kesinlik ve katilikten uzak, değişken g&ouml;r&uuml;şlerin arkasından giderler ve s&uuml;rekli onları tevcih ederler. Bu nedenle her g&uuml;n farklı bir değişiklik i&ccedil;inde yar alırlar. &Ouml;rneğin s&ouml;z konusu olan Hawking Bey&rsquo;in kendisi kendi takip&ccedil;ileriyle birlikte daha &ouml;nce &ldquo;kara delikler&rdquo; hakkındaki doğru bildikleri ve savunmuş oldukları meşhur g&ouml;r&uuml;ş&uuml;n&uuml; 2004 yılında değiştirdi. Bu t&uuml;rden olan meseleler ilim tarihinde &ouml;rnekleri olduk&ccedil;a fazladır. Meşhur &ouml;rneklerden olan birisi Galile&rsquo;nin &ldquo;yery&uuml;z&uuml;&rdquo; hakkındaki hareket anlayışıdır.</p>\r\n\r\n<p>\r\n	Netice:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Eğer konuya bu şekilde ve neticelere bu cihetle bakarsak, varlık hakkındaki var olan hi&ccedil;bir delil b&ouml;yle faraziyelerle &ccedil;&uuml;r&uuml;t&uuml;lemeyeceğini fark ederiz. Allah&rsquo;ın varlığı ispatlayan delillerin hi&ccedil;birisi doğa &uuml;st&uuml; &ldquo;Big Bang&rdquo;ın (b&uuml;y&uuml;k patlama) teşrihine dayanmadığını g&ouml;rd&uuml;ğ&uuml;m&uuml;z gibi.<br />\r\n	&nbsp;&nbsp;&nbsp; Evrenin Meydana Geliş Şekli Hakkındaki M&uuml;sl&uuml;man D&uuml;ş&uuml;n&uuml;rlerin G&ouml;r&uuml;şleri:</p>\r\n\r\n<p>\r\n	İslam d&uuml;ş&uuml;ncesine g&ouml;re Allah-u Te&acirc;l&acirc; &acirc;lemi yoktan var etmiştir. M&uuml;sl&uuml;man filozof ve M&uuml;sl&uuml;man arifler konuyla ilgili farklı tabirler kollanmışlardır: &Ouml;rneğin İbni Sina evrenin meydana gelişini aşkın mahsul&uuml; olarak algılıyor. &Ouml;nceki y&uuml;zyıllardaki İslam d&uuml;ş&uuml;n&uuml;rleri bizimle aynı asırda olmadıkları i&ccedil;in eserlerinde bu g&uuml;nk&uuml; ilim ve fizikle varlık &acirc;leminin meydana geliş şeklini a&ccedil;ıklayan bilgileri bulamayız.&nbsp; G&uuml;n&uuml;m&uuml;z d&uuml;nyasında &ldquo;Seyit Abbas Maarif&rdquo; olmak &uuml;zere bazı İslam d&uuml;ş&uuml;n&uuml;rleri bu &ouml;nemli konuyu elde edebildiler. Seyit Abbas Maarif &ldquo;Materjen ya Zerre&rsquo;i Movcu Bonyadin&rdquo; risalesinde İslam fesefesi ve hikmetinde var olan &ldquo;cevher-i ferd&rdquo; nazariyesini dikkate alarak Kuantum fiziğinin usullerinden, g&ouml;relilik (nisbiyyet) yasasından, sabit-i plank&rsquo; kanunundan yararlanarak bu &ouml;nemli konuyu &ccedil;&ouml;zebilmiş ve yoktan yaratma konusu hakkında felsefi ve ilmi bir a&ccedil;ıklama getirebilmiştir.[i]</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[i] &ldquo;Risale-i Materjen&rdquo; (Maalesef şimdiye kadar genel i&ccedil;in basılmamıştır).</p>\r\n','Sorunun birinci kısmının cevap şudur: Evvela sayıns (science) anlamında olan ilimde hi&ccedil;bir &ouml;nermenin % 100 kesin olduğu h&uuml;km&uuml; yoktur. Hawking tarafından ortaya atılan bu yargı ve teori de bu kaideden m&uuml;stesna değildir. Medya ve basın organlarının abarttığının tam tersine bilim adımı olan bu d&uuml;ş&uuml;nce sahibinin kendisi bile onların yakini ve kesin bir şekilde ortaya atıkları kesinliğe ulaşmış değildir. Şayet kitabın en &ccedil;ok ses getiren bendi (kısmı) şudur:\r\n\r\n	\r\n		&ldquo;K&uuml;tle &ccedil;ekim yasası&rdquo;(granş) diye bir kanun var olduğundan dolayı evren, kendini hi&ccedil;likten (hi&ccedil; bir şeyin olmaksızın) yaratabilir. Bu kendiliğinden var oluştan dolayıdır ki hi&ccedil;liğin yerini başka şeyler var olmuştur, yani evren vardır ve bizler varız. Evrenin harekete ge&ccedil;mesi i&ccedil;in yeşil fitilin tutuşması i&ccedil;in Allaha tevess&uuml;l etmeye gerek yok&rdquo;.\r\n\r\n	\r\n		Eğer bu bende iyice dikkat edilirse genellikle algılanmış olanın (ister kasıtlı olsun ister sehven ger&ccedil;ekleşmiş olsun) tersine Allah&rsquo;ın varlığı hakkında (olumlu veya olumsuz) hi&ccedil;bir şey s&ouml;ylememiştir.\r\n\r\n	\r\n		İkincisi: Hawking&rsquo;in, &acirc;lemdeki b&uuml;t&uuml;n fenomenleri a&ccedil;ıklayacak tek bir teoriyi bulmak i&ccedil;in sarf ettiği &ccedil;aba &ccedil;ok u&ccedil;ucu olduğu g&ouml;r&uuml;nmektedir. Ancak her hal&uuml;karda Albert Einstein&rsquo;in r&uuml;yasını ger&ccedil;ekleştirmek doğrultusunda hareket ve onun yolunu devam ettirmek asıl itibarıyla İslam hikmetinde s&ouml;z&uuml; edilmiş olan kesretten vahdete doğru hareket etmek demektir.','&nbsp;Bu soruyu iki b&ouml;l&uuml;mde cevaplandırmak m&uuml;mk&uuml;nd&uuml;r. Birinci b&ouml;l&uuml;mde Hawking&rsquo;in g&ouml;r&uuml;şlerini ortaya atarak onun g&ouml;r&uuml;şlerine y&ouml;nelik olan reddiyeye değineceğiz; ikinci b&ouml;l&uuml;mde ise bu konu hakkında İslam felsefi ve hikmeti tarafından bu bağlamda sunulan bilgileri aktaracağız:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Hawking ve G&ouml;r&uuml;şleri:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Hawking&rsquo;in şahsiyetini biraz daha fazla tanıyalım:\r\n\r\n\r\n	İngilizce adıyla Stephan William Hawking 8 Ocak 1942 yılında doğdu, 40 yıllık ilmi kariyere sahip İngiltereli teorik fizik ve kozmoloji bilimcisidir. Stephan Hawking asrın teorik fizik&ccedil;ilerinden sayılmakta ve hatta bazı d&uuml;ş&uuml;n&uuml;rlerin g&ouml;r&uuml;ş&uuml;ne g&ouml;re o Albert Einstein&rsquo;dan sonra en &ouml;nde gelen bir fizik&ccedil;idir. Kitap ve konferansları onu d&uuml;nyaca sevilen kişilik haline getirmiştir. Onun asıl araştırma alanı kozmoloji (d&uuml;nyabilim) ve Kuantum mekaniğidir. Ona ikinci Einstein lakabını vermişlerdir;&nbsp; zira o Einstein&rsquo;in meşhur&nbsp; &ldquo;Genel G&ouml;relilik Kuramı&rdquo;nı k&acirc;milleştirmeye ve onunla Kuantum teorisini birleştirerek,&nbsp; k&uuml;&ccedil;&uuml;k zerrelerden b&uuml;y&uuml;k gezegenlere kadar evrende olup bitenleri tanımlayabilecek eksiksiz ve tek bir teori geliştirmeye &ccedil;alışıyor. Einstein b&ouml;yle bir form&uuml;l ve tek bir teorinin mutlaka var olabileceğine inanmaktaydı ve &ouml;mr&uuml;n&uuml;n son yıllarında bu konuya eğilip ve bu bağlamda araştırma yaptı ise de başarılı olamadı.\r\n\r\n\r\n	2. Hawking&rsquo;in İlmi G&ouml;r&uuml;şleri:\r\n\r\n\r\n	Hawking 1988 yılında d&uuml;nyanın başlangıcı ve sonu hakkında yapmış olduğu araştırmayı i&ccedil;eren &ldquo;zamanın tarih&ccedil;esi&rdquo; adlı eserini yayımladı. &ldquo;Kara delikler&rdquo;, kozmoloji ve Kuantum mekaniği hakkında yapmış olduğu faaliyetleri neticesinde ş&ouml;hret buldu. Şimdiye kadar genelde hakim olan g&ouml;r&uuml;ş hi&ccedil;bir şeyin &ldquo;kara deliklerden&rdquo; ka&ccedil;amayacağı g&ouml;r&uuml;ş&uuml;yd&uuml;. Ama ilk kez Hawking, bir kara deliğin belirli şartlar altında atomun en k&uuml;&ccedil;&uuml;k par&ccedil;acıklarını gidereceğini &ouml;ne s&uuml;rd&uuml;. Bu olay g&uuml;n&uuml;m&uuml;zde &ldquo;Hawking&rsquo;in parlaklığı&rdquo; olarak bilinmektedir. O &ldquo;d&uuml;nyanın başlangıcı nazariyesi&rdquo; bağlamındaki &ccedil;alışmalarını devam ettirdi ve bu devamlılık g&ouml;receliği (nisbiyet&ccedil;ilik) Kuantum mekaniğine (atomların i&ccedil;sel işlevlikleri) bağlayan yollara vardı. Hawking&rsquo;in yaptığı faaliyetler fizik&ccedil;ilerin adlandırdığı &ldquo;b&uuml;y&uuml;k vahdet nazariyesi&rdquo;nde b&uuml;y&uuml;k emeği olmuştur. Bu nazariyeye g&ouml;re b&uuml;t&uuml;n fizik kuralları bir tek kanun veya denklemde beyan ediliyor. Albert Einstein&rsquo;ın ideal ve Armani d&uuml;ş&uuml;nce ve g&ouml;r&uuml;ş&uuml;ne takılmış olan fizik&ccedil;iler bu denklemi bulmak i&ccedil;in b&uuml;y&uuml;k bir uğraş ve &ccedil;aba harcamaktadırlar. Albert Einstein matematik alanında g&ouml;stermiş olduğu bitmez, t&uuml;kenmez, ama netice vermeyen &ccedil;abaları ile doğal ve tabii olan &ccedil;eşitli kanunların oluşturmuş olduğu farklı b&uuml;t&uuml;nl&uuml;klerin arasını bulup aralarında barış sağlayamadı. Ancak o kalben bu g&uuml;&ccedil;lerin &ouml;tesinde bir kolaylık ve sadelik saklı olduğuna ve bu sadelik ve kolaylık metninde (i&ccedil;inde) b&uuml;t&uuml;n bu g&uuml;&ccedil;lerin ve ondaki kanunları tek bir kanunla a&ccedil;ıklayabildiğine inanıyordu. Bu inan&ccedil; ve itikat sırf sanatsal duygular &uuml;zere dayalıdır.\r\n\r\n\r\n	Enishtein&rsquo;in muvahhit ve tek olan Allah&rsquo;a sonsuz inancı olduğunu unutmamız gerekir. Diğer taraftan matematiğin g&uuml;zelliğine de aşırı ilgi duymaktaydı. Bu nedenle tek olan yaratıcının d&uuml;nyaya sanatsal bakışı ile hendese ve matematik ilimleri g&uuml;zelliğini kolay ve sade olan tek bir denklemde d&uuml;zenlediğine inanmaktaydı. Bu durumda Hawking kolay ve sade olan bu g&uuml;zel denklemi bulmak i&ccedil;in &ccedil;aba g&ouml;stermeyi bir vazife olarak algıladı ve bilmektedir.\r\n\r\n\r\n	Elbette b&uuml;t&uuml;n fizik&ccedil;iler b&ouml;yle bir vahdetin var olduğuna inanmıyorlar. &Ouml;rneğin &uuml;nl&uuml; Avusturyalı fizik&ccedil;i &ldquo;Wolfgang Pauli&rdquo;nin Mendelif cetvelindeki unsurların d&uuml;zeltilmesi ve bu unsurların daha fazla tanınması i&ccedil;in ortaya attığı projenin aslı şaşırtıcı bir değişimi meydana getirdi.&nbsp; Bir ara şaka yoluyla ş&ouml;yle s&ouml;ylemişti: &ldquo;Allah&rsquo;ın birbirinden ayırdığı şeyi, hi&ccedil; kimse hi&ccedil;bir zaman bir araya getiremez.&rdquo;&nbsp; Bu eleştiriler Hawking&rsquo;in &uuml;midini kırmadı. Hawking, Oxford &uuml;niversitesinde &uuml;nl&uuml; fizik ve matematik&ccedil;isi &ldquo;Rogerin Roz&rdquo; ile birlikte Enishtein&#39;ın&nbsp; Genel G&ouml;relilik yasasından yararlanarak şu neticeye vardırlar: uzay-zaman &ldquo;Big Bang&rdquo;ın başlangıcıyla başlamış ve bu başlangı&ccedil; kara deliklerin birisinde vuku bulmuştur. Bu sonu&ccedil; Kuantum mekaniği ile Genel G&ouml;relilik Kuramı&#39;nın vahdetinin zorunluluğunu gerekli kıldı ve bunun kendisi yirminci y&uuml;zyılın ikinci yarısında b&uuml;y&uuml;k bir ilmi hamlenin ger&ccedil;ekleşmesini sağladı. Bu teorinin vermiş olduğu veri ve neticelerden birisi asıl itibariyle &ldquo;kara deliklerin&rdquo; zorunlu olarak tamamen kara olmaları gerekmiyor ama radyasyon yaptıktan sonra kayıplara karışabiliyor olmasıdır. Bu teorinin bir diğer neticesi farz edilen bir anda &ldquo;evrenin hi&ccedil;bir sonluğu&rdquo; yoktur olmasıdır.\r\n\r\n\r\n	3. Hawking ve Allah İnancı:\r\n\r\n\r\n	O, &ldquo;The Grand Design&rdquo; (B&uuml;y&uuml;k Tasarım) adlı yeni kitabını 7- Eyl&uuml;l- 2010&rsquo;da yayınlanmadan &ouml;nce şu g&ouml;r&uuml;şe sahipti: &Acirc;lem i&ccedil;in bir yaratıcının var olduğunu savunan d&uuml;ş&uuml;nce ve inan&ccedil; ile alemin meydana geliş şeklini ve bi&ccedil;imini anlatan bilgi arasında uyum vardır.\r\n\r\n\r\n	4. Hawking&rsquo;in Yeni Kitabındaki G&ouml;r&uuml;şleri:\r\n\r\n\r\n	Hawking &ldquo;The Grand Design&rdquo; (B&uuml;y&uuml;k Tasarım) kitabını Leonard Mlodinow&rsquo;la birlikte yazmış. &ldquo;B&uuml;y&uuml;k Tasarım&rdquo; adlı kitabın yayımlayan Bentham Del ş&ouml;yle diyor: Bu kitap Hawking&rsquo;in 40 yıllık şahsi araştırmalarının mahsul&uuml; ve şaşırtıcı astronomi bağlamında yapılan m&uuml;şahede ve tecr&uuml;beler b&uuml;t&uuml;nl&uuml;ğ&uuml; ve hakeza teorik bağlamında b&uuml;y&uuml;k ilerlemeler ve gelişmelerdir. Stephen Hawking ve Leonard Mlodinov &ldquo;tek par&ccedil;a oluşturma teorisinin&rdquo; var olduğunun delillerini sınamaya sunmuşlardır. Bu katabı yayınlayan yayımcıya g&ouml;re bu teori b&uuml;t&uuml;n tabii g&uuml;&ccedil;leri şerh ve a&ccedil;ıklayabilen tek teoridir.\r\n\r\n\r\n	İngiltereli &uuml;nl&uuml; fizik adamı yeni kitabında, Allah&rsquo;ın evreni yaratmadığını ve fizik kanunlarından &ldquo;b&uuml;y&uuml;k patlama&rdquo; (Big Bang) fizik kanunlarının ka&ccedil;ınılmaz bir sonucu olduğunu ispatlamaya &ccedil;alışmıştır. O, &ldquo;B&uuml;y&uuml;k Tasarım&rdquo; adlı kitabında ş&ouml;yle yazmaktadır: &ldquo;K&uuml;tle &ccedil;ekim yasası&rdquo; diye bir yasa var olduğu i&ccedil;in, evren kendini hi&ccedil;likten (hi&ccedil; bir şeyin olmaksızın)&nbsp; yaratabilir. Bu kendiliğinden var olma nedeniyledir ki hi&ccedil;liğin yerini başka şeyler yer almış, yani evren vardır ve bizler varız. Evrenin harekete ge&ccedil;mesi i&ccedil;in yeşil fitilin tutuşması i&ccedil;in Allaha tevess&uuml;l etmeye gerek yok&rdquo;.\r\n\r\n\r\n	Onun &ouml;ne s&uuml;rm&uuml;ş olduğu son g&ouml;r&uuml;şleri, din hakkında yapmış olduğu daha &ouml;nceki g&ouml;r&uuml;şleriyle tezat i&ccedil;indedir. O, son zamanlarda fizikteki kanunların anlamı şudur diyor: &ldquo;B&uuml;y&uuml;k patlamada&rdquo; (Big Bang) Allah&rsquo;ın rol&uuml; olduğunu s&ouml;ylememize (inanmamıza) gerek yoktur.&nbsp; Hawking son kitabında ş&ouml;yle yazmaktadır: 1992 yılında gezegenlerin g&uuml;neş dışında başka bir gezegenin etrafında d&ouml;nd&uuml;ğ&uuml; y&ouml;n&uuml;nde olan keşifler,&nbsp; evren kanunsuzluktan ( herc&uuml;-mercden) meydana gelmiş olamaz belki Allah tarafından tasarlanmış olması gerektiğini s&ouml;yleyen fiziğin babası olan &ldquo;Isaac Newton&rdquo;un bu g&ouml;r&uuml;şlerini sorgulamaya tabi tutulmasına yardımcı olmuştur. Hawking ş&ouml;yle yaziyor:\r\n\r\n\r\n	&ldquo;Bizim i&ccedil;inde yaşadığımız gezegenin şartlarını mutabakat ve bizler i&ccedil;in yaşanır duruma getiren illet tek g&uuml;neştir. Yerk&uuml;resiyle g&uuml;zel irtibat ve terkip halinde olması, g&uuml;neşin ve g&uuml;neşsel cismin yer k&uuml;resine olan uzaklığına &ccedil;ok az dikkat edilmektedir. Yery&uuml;z&uuml; k&uuml;resi sadece l&uuml;tuf i&ccedil;in insan t&uuml;r&uuml; denen beşer i&ccedil;in tasarlanmış hakkında kani edici deliller &ccedil;ok daha az bulunmaktadır&rdquo;.\r\n\r\n\r\n	5. Hawking&rsquo;in Yeni Eserindeki G&ouml;r&uuml;şlerinin Reddiyesi:\r\n\r\n\r\n	Evvela sayıns (science) anlamında olan ilimde hi&ccedil;bir &ouml;nermenin % 100 kesin olduğu h&uuml;km&uuml; yoktur. Hawking tarafından ortaya atılan bu yargı ve teori de bu kaideden m&uuml;stesna değildir. Medya ve basın organlarının abarttığının tam tersine bilim adımı olan bu d&uuml;ş&uuml;nce sahibinin kendisi bile onların yakini ve kesin bir şekilde ortaya atıkları kesinliğe ulaşmış değildir. Şayet kitabın en &ccedil;ok ses getiren bendi (kısmı) şudur:\r\n\r\n\r\n	&ldquo;K&uuml;tle &ccedil;ekim yasası&rdquo;(granş) diye bir kanun var olduğundan dolayı evren, kendini hi&ccedil;likten (hi&ccedil; bir şeyin olmaksızın) yaratabilir. Bu kendiliğinden var oluştan dolayıdır ki hi&ccedil;liğin yerini başka şeyler yer almış, yani evren vardır ve bizler varız. Evrenin harekete ge&ccedil;mesi i&ccedil;in yeşil fitilin tutuşması i&ccedil;in Allaha tevess&uuml;l etmeye gerek yok&rdquo;.\r\n\r\n\r\n	Eğer bu bende iyice dikkat edilirse genellikle algılanmış olanın (ister kasıtlı olsun ister sehven ger&ccedil;ekleşmiş olsun) tersine Allah&rsquo;ın varlığı hakkında (olumlu veya olumsuz) hi&ccedil;bir şey s&ouml;ylememiştir. Şayet şu bende (kısma) denk olarak şunun yazılması m&uuml;mk&uuml;nd&uuml;r:&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &ldquo;fiziksel alemin kaynağını a&ccedil;ıklamak i&ccedil;in Allaha tevess&uuml;l etmek zaruri değildir&rdquo;. Bu bendin ilahiyat (teolojik) neticeleri vardır ve hata Kempiric &uuml;niversitesinin (Faculty of Divinity, University of Cambridge) &ouml;ğretmenleri de buna tepki g&ouml;sterdiler ama her hal&uuml;karda pozitif ilimlerin alanın dışına &ccedil;ıkamıyor ve dini veya felsefi bir g&ouml;r&uuml;ş belirtme bağlamında kesinlikle hi&ccedil;bir salahiyete sahip değildir.\r\n\r\n\r\n	B&ouml;yleli bir ide ve d&uuml;ş&uuml;nce aralıksız ve dolaysız bir şekilde &ldquo;Big Bang&rdquo; (b&uuml;y&uuml;k patlama) nazariyesine işaret ediyor: Yoğunluk ve hararetin ilk noktası nasıl meydana gelmiştir? Bazıları (zorunlu olarak) b&ouml;yleli bir teknik doğa&uuml;st&uuml; bir g&uuml;&ccedil; (Supernatural Force) tarafından icat edildiğine inanıyor. Ama bu kitapta ise ş&ouml;yle bir anlayış unvan edilmiştir: K&uuml;tle &ccedil;ekim yasasına tevess&uuml;l ile fiziksel bir &ccedil;&ouml;z&uuml;m yolunun ihtimali var olmaktadır.\r\n\r\n\r\n	Fizik&ccedil;ilerin masasında hem &ldquo;birleşik alan kuramı&rdquo; (Unified Field Theory) hemde &ldquo;M teorisi&rdquo; (M-Theory) yatmaktadır. Bilginler hen&uuml;z Kuantum mekaniği (Quantum Mechanics) nazariyesi ile g&ouml;recelik (Theory Of Relativity) birleştirmede sorun yaşamaktalar ve buda hen&uuml;z kesin bir neticeye varamadıklarını g&ouml;stermektedir.\r\n\r\n\r\n	İkincisi: Hawking&rsquo;in, &acirc;lemdeki b&uuml;t&uuml;n fenomenleri a&ccedil;ıklayacak tek bir teoriyi bulmak i&ccedil;in sarf ettiği &ccedil;aba &ccedil;ok u&ccedil;ucu olduğu g&ouml;r&uuml;nmektedir. Ancak her hal&uuml;karda Albert Einstein&rsquo;in r&uuml;yasını ger&ccedil;ekleştirmek doğrultusunda hareket ve onun yolunu devam ettirmek ger&ccedil;eklikte İslam hikmetinde s&ouml;z&uuml; edilmiş olan kesretten vahdete doğru hareket etmek anlamındadır.&nbsp; Hawking tarafından Allah&rsquo;ı ink&acirc;rı kabul ettiğimizi farz etsek bile, fizik&ccedil;i olan bu bilim adamı sadece hayali ve efsanevi olan tanrıyı inkar etmiştir; hakiki, irfani ve varlıkbilimindeki Allah&rsquo;ı değil. O&rsquo;nun ink&acirc;r ettiği tanrı, Alman filozofu olan &ldquo;Nietche&rdquo; tarafından &ouml;l&uuml;m&uuml; ilan edilmiş olan tanrı, yani zihinsel tanrıdır.\r\n\r\n\r\n	&Uuml;&ccedil;&uuml;nc&uuml;s&uuml;: Eğer bu teori bu haliyle evren i&ccedil;in bir yaratıcının varlığını ink&acirc;r etse bile yine de m&uuml;min olan bir kimsenin inan&ccedil; ve itikadında ş&uuml;phe ve teredd&uuml;t icat etmez. Nifaktan ve &ouml;zellikle pozitif bilgiler nifakından (en k&ouml;t&uuml; nifak) uzak olan ger&ccedil;ek bir m&uuml;min ilim ve teknolojiğe tapma afetinden uzak ve g&uuml;vendedir. Batı d&uuml;nyasının ilmi bulgularını asıl sayan ve kendi dini inan&ccedil;larını k&acirc;mil bir şekilde bu buluşlara uyarlamaya &ccedil;alışan aydın ve elit kesim pratik hayatlarında şirke ve nifaka bulaşmış bir din anlayışına m&uuml;ptela olurlar. Dolayısıyla Batı d&uuml;nyasının kesinlik ve katilikten uzak, değişken g&ouml;r&uuml;şlerin arkasından giderler ve s&uuml;rekli onları tevcih ederler. Bu nedenle her g&uuml;n farklı bir değişiklik i&ccedil;inde yar alırlar. &Ouml;rneğin s&ouml;z konusu olan Hawking Bey&rsquo;in kendisi kendi takip&ccedil;ileriyle birlikte daha &ouml;nce &ldquo;kara delikler&rdquo; hakkındaki doğru bildikleri ve savunmuş oldukları meşhur g&ouml;r&uuml;ş&uuml;n&uuml; 2004 yılında değiştirdi. Bu t&uuml;rden olan meseleler ilim tarihinde &ouml;rnekleri olduk&ccedil;a fazladır. Meşhur &ouml;rneklerden olan birisi Galile&rsquo;nin &ldquo;yery&uuml;z&uuml;&rdquo; hakkındaki hareket anlayışıdır.\r\n\r\n\r\n	Netice:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Eğer konuya bu şekilde ve neticelere bu cihetle bakarsak, varlık hakkındaki var olan hi&ccedil;bir delil b&ouml;yle faraziyelerle &ccedil;&uuml;r&uuml;t&uuml;lemeyeceğini fark ederiz. Allah&rsquo;ın varlığı ispatlayan delillerin hi&ccedil;birisi doğa &uuml;st&uuml; &ldquo;Big Bang&rdquo;ın (b&uuml;y&uuml;k patlama) teşrihine dayanmadığını g&ouml;rd&uuml;ğ&uuml;m&uuml;z gibi.\r\n	&nbsp;&nbsp;&nbsp; Evrenin Meydana Geliş Şekli Hakkındaki M&uuml;sl&uuml;man D&uuml;ş&uuml;n&uuml;rlerin G&ouml;r&uuml;şleri:\r\n\r\n\r\n	İslam d&uuml;ş&uuml;ncesine g&ouml;re Allah-u Te&acirc;l&acirc; &acirc;lemi yoktan var etmiştir. M&uuml;sl&uuml;man filozof ve M&uuml;sl&uuml;man arifler konuyla ilgili farklı tabirler kollanmışlardır: &Ouml;rneğin İbni Sina evrenin meydana gelişini aşkın mahsul&uuml; olarak algılıyor. &Ouml;nceki y&uuml;zyıllardaki İslam d&uuml;ş&uuml;n&uuml;rleri bizimle aynı asırda olmadıkları i&ccedil;in eserlerinde bu g&uuml;nk&uuml; ilim ve fizikle varlık &acirc;leminin meydana geliş şeklini a&ccedil;ıklayan bilgileri bulamayız.&nbsp; G&uuml;n&uuml;m&uuml;z d&uuml;nyasında &ldquo;Seyit Abbas Maarif&rdquo; olmak &uuml;zere bazı İslam d&uuml;ş&uuml;n&uuml;rleri bu &ouml;nemli konuyu elde edebildiler. Seyit Abbas Maarif &ldquo;Materjen ya Zerre&rsquo;i Movcu Bonyadin&rdquo; risalesinde İslam fesefesi ve hikmetinde var olan &ldquo;cevher-i ferd&rdquo; nazariyesini dikkate alarak Kuantum fiziğinin usullerinden, g&ouml;relilik (nisbiyyet) yasasından, sabit-i plank&rsquo; kanunundan yararlanarak bu &ouml;nemli konuyu &ccedil;&ouml;zebilmiş ve yoktan yaratma konusu hakkında felsefi ve ilmi bir a&ccedil;ıklama getirebilmiştir.[i]\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[i] &ldquo;Risale-i Materjen&rdquo; (Maalesef şimdiye kadar genel i&ccedil;in basılmamıştır).'),(418,'tr412','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		&Ccedil;eşitli suretlerde &ldquo;vilayet-i fakih&rdquo; ve vilayeti fakihin uygulamaya ge&ccedil;mesinin meşruiyetini ispatlayabiliriz. İspatı i&ccedil;in &ouml;nemli olan ayrıntılı cevapta okuyacağınız akli ve nakli delillerdir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Şia&rsquo;nın g&ouml;r&uuml;ş&uuml;nde velayeti fakihi ispatlayan delillere dikkatle velayeti fakih gaybet d&ouml;neminde (asri gaybet) vilayeti fakihin vilayeti, imamların velayeti Peygamberimizin (s.a.a) velayetinin devamında olduğu gibi, Masum imamların (a.s) velayetinin devamındır. İslam-ı tanıyan, &uuml;lke i&ccedil;inde ve &uuml;lke dışında ger&ccedil;ekleşen olaylardan haberdar ve toplumu idare etme g&uuml;c&uuml;ne sahip olan veliyi fakih velayeti meşru ve bir İslam h&uuml;k&uuml;metinin idare etme sorumluluğunu taşır. &nbsp;İşte bu veliyi fakih Allah&rsquo;ın naspettiği veli ve h&acirc;kim unvanındadır. Ancak intisap (Allah tarafından atanmış) nazariyesini kabul etmekle birlikte dikkat edilmesi gereken nokta şudur ki eğer bir toplum i&ccedil;in zamana ve mek&acirc;na has olmayacak bir şekilde bir kanun koymak istiyorsak o kanunun toplum tarafından kabul edilmesi gerekmektedir. Velayeti fakih nazariyesi de Allah tarafından belirtilmiş olmasına rağmen bundan m&uuml;stesna değildir. Dolayısıyla uygulamaya ge&ccedil;ebilmesi i&ccedil;in toplum tarafından kabul g&ouml;r&uuml;lmesi gerekmektedir.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Velayeti Fakih&rsquo;in Uygulamaya Ge&ccedil;mesinin Meşruiyeti:</p>\r\n\r\n<p>\r\n	Fakihin velayetini ve uygulamaya ge&ccedil;mesinin meşruiyetini &ccedil;eşitli suret ve şekillerde ispatlayabiliriz ki bu ispatlama y&ouml;ntemi akli ve nakli deliller i&ccedil;ermektedir. Şimdi bu deliler aşağıda beyan edilmektedir:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Akli Delil.</p>\r\n\r\n<p>\r\n	Ş&uuml;phesiz bir a&ccedil;ıdan bakıldığında toplumun bir y&ouml;netici ve rehbere ihtiyacı vardır. Diğer taraftan h&uuml;k&uuml;met işleri de din &ccedil;er&ccedil;evesi dışında değildir; belki dinin d&uuml;nya unsurları kapsaması bu alanda bir kamil nizam şeklinde sonuncu dinde sunulmuştur. Akıl dinin y&ouml;netmeliğe dehalet etmesine karşı hi&ccedil;bir engel olmadığıyla yetinmiyor bilakis hikmet gereğince bunun zaruri olduğuna ısrar ediyor. Hal b&ouml;yle olunca şimdi h&uuml;k&uuml;mete dini a&ccedil;ıdan bakar ve dinin asıl vazifesinin ilahi değerleri, İslamın ideal hedefini ve şer&rsquo;in h&uuml;k&uuml;mlerini korumak olduğunu kabul edersek akıl şuna h&uuml;k&uuml;m eder: bu h&uuml;k&uuml;metin başına ilahi h&uuml;k&uuml;mleri bilen ve dini vazifelere tasallutu olan ve h&uuml;k&uuml;meti idare edecek birinin gelmesine gerekmektedir. Eğer toplumun arasında Masum olan bir kimse olursa tabii olarak akıl onun başa ge&ccedil;mesini uygun g&ouml;r&uuml;r. Ama şimdi b&ouml;yle bir kimsenin olmadığı i&ccedil;in adil ve toplumu idare edebilecek bir fakihlerin bu makama ge&ccedil;mesine h&uuml;k&uuml;m eder.</p>\r\n\r\n<p>\r\n	Başka bir tabirle akıl inan&ccedil;lı ve ideal hedefi olan bir h&uuml;k&uuml;metin başına bu h&uuml;k&uuml;metin ideal hedefini bilen bir kimsenin ge&ccedil;mesine h&uuml;k&uuml;m eder. İlahi kanun ve h&uuml;k&uuml;mlerin ayini olan İslam şeri&rsquo;atinde b&ouml;yle bir kimseler fakihlere tekab&uuml;l ediyor.[1]</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Nakli Delil:</p>\r\n\r\n<p>\r\n	Fakihin velayetinin ve y&uuml;r&uuml;rl&uuml;ğe ge&ccedil;mesinin meşruiyetinin ispatlanması i&ccedil;in bir&ccedil;ok rivayete istinat edilmiştir.[2] Burada bir rivayeti zikrederek onunla yetiniyoruz:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Merhum Saduk&rsquo;un İmam Ali (a.s)&rsquo;den naklettiğine g&ouml;re Allah Resul&uuml; ş&ouml;yle buyurmuştur:</p>\r\n\r\n<p>\r\n	&ldquo;Allahumme irhem hulafa-i, ellezine ye&rsquo;tune min badi ve yervune hadisi ve s&uuml;nneti&rdquo;.&nbsp; Yani &ldquo;Allah&rsquo;ım benim halifelerime (yerime ge&ccedil;enleri - varislerimi) merhamet et&rdquo;. Peygamber Efendimizden sizin halifeleriniz kimlerdir diye soruldu? Allah Resul&uuml; ş&ouml;yle buyurdu: &ldquo;Benden sonra, benim hadis ve s&uuml;nnetimi nakleden kimselerdir.&rdquo;</p>\r\n\r\n<p>\r\n	Zikredilen rivayet farklı senetlerle &ccedil;eşitli kitaplarda nakledilmiştir.[3] Bu hadisin sadır olduğuna itimadımız vardır ve itibarında ş&uuml;phe yoktur.[4]</p>\r\n\r\n<p>\r\n	Bu hadisin &ldquo; Velayeti fakih&rdquo; konusuna delalet ettiğinin nasıllığını a&ccedil;ıklamak i&ccedil;in &ouml;nce iki noktaya değinmemiz gerekmektedir:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Resul&uuml; Ekrem (s.a.a) genel anlamda &uuml;&ccedil; temel şana (makama) sahiptir:</p>\r\n\r\n<p>\r\n	Risalet: İlahi ayetleri tebliğ etme ve şer&rsquo;i h&uuml;k&uuml;mleri ulaştırma ve halkın kılavuzluğu.</p>\r\n\r\n<p>\r\n	Yargı: İhtilaflı konularda h&uuml;k&uuml;m verme ve husumeti yok etmek.</p>\r\n\r\n<p>\r\n	Vilayet: İslam toplumunu sevk ve idare etmektir.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Peygamber Efendimizden (s.a.a) sonra gelen ve onun hadis ve s&uuml;nnetini nakledenlerden &rdquo; kasıt fakihlerdir,&nbsp; raviler ve muhaddisler değil; zira sadece hadisi nakleden bir ravi naklettiği hadisin Peygamber Efendimizin kendi s&uuml;nneti ve hadisi olup olmadığını teşhis edemez. O sadece duyduğu lafızları y&acirc;da g&ouml;rd&uuml;ğ&uuml; amelleri bu lafızların ve amellerin neden sadır olduğunu, muarız ya muhassız yada onun kayıtlandıranını tanımaksızın ve muarız olduğu zaman onu nasıl birleştireceğini bilmeksizin nakleder. Bu konulardan haberdar olan kişi i&ccedil;tihat ve fetva verme makamına ulaşmış birisidir ve y&uuml;ce fakihlik derecesine nail olmuştur.</p>\r\n\r\n<p>\r\n	Bu iki noktayı g&ouml;z &ouml;n&uuml;nde bulundurduğumuz zaman hadisten elde edilen anlam ş&ouml;yle olmaktadır: &ldquo;Fakihler Peygamber Efendimizin (s.a.a) varisleridirler&rdquo; ve Peygamberimizin (s.a.a) farklı y&ouml;nleri olup varisleri i&ccedil;in &ouml;zel bir y&ouml;n belirtmemiştir. Netice itibarı ile fakihler b&uuml;t&uuml;n y&ouml;nleri ile Peygamber Efendimizin (s.a.a) varisleridirler.[5]</p>\r\n\r\n<p>\r\n	Sonu&ccedil; itibari ile Şia&rsquo;nın g&ouml;r&uuml;ş&uuml;nde fakihlerin velayetini (velayeti fakihin) ispatlayan deliller gereğince fakihlerin velayeti gaybet d&ouml;neminde Masum imamların (a.s) velayetinin devamıdır, nasıl ki masum imamların velayeti Peygamberimizin (s.a.a) velayetinin devamı olduğu gibi. Sonu&ccedil;ta İslam toplumunun başında ve ağır idarecilik makamının başında, eğer Masum (a.s) varsa kendisi eğer yoksa fakihler bu sorumluluğu &uuml;stlenmeleri inancı h&acirc;sıl olmaktadır. Bu g&ouml;r&uuml;ş, İslam&rsquo;ın g&ouml;r&uuml;ş&uuml;ne g&ouml;re h&uuml;k&uuml;metin asli vazifesinin toplumda ilahi h&uuml;k&uuml;m ve değerleri genişletmesi noktasının kabul edilmesinin neticesidir ve b&ouml;yle bir hedefin tahakkuku i&ccedil;in karar alma makamının en tepesinde dini tanıyan birinin olmasına ihtiya&ccedil; vardır. Elbette ş&uuml;phesiz bu şahsın &uuml;lke dışı durumlarından haberdar olması ve aynı şekilde toplumu idare etme yeteneğine sahip olması gerekmektedir.[6]</p>\r\n\r\n<p>\r\n	Yukarıda belirtilen konular esasınca, gaybet asrında, &uuml;lke i&ccedil;i ve dışı konulardan haberdar ve toplumu idare etmeye g&uuml;c&uuml; olan veliyi fakihin velayeti meşru olup, İslam h&uuml;k&uuml;metinin y&uuml;r&uuml;tme sorumluluğunu &uuml;stlenebilir.</p>\r\n\r\n<p>\r\n	Velayeti Fakih&rsquo;in İntisabı:</p>\r\n\r\n<p>\r\n	Velayeti fakihin gaybet asrındaki velayeti, Masum imamların (a.s) velayetinin devamıdır, nasıl ki masum imamların velayeti Peygamberimizin (s.a.a) velayetinin devamında olduğu gibi ve a&ccedil;ıklanan konulara bakıldığında, velayeti fakih, veli ve idareci[7] unvanıyla Allah tarafından naspedilmiştir.&nbsp; Başka bir tabirle velayeti fakih, vilayet makamına sahip ve İslami toplumların işlerinin idarecisi olmaktadır ve mukaddes şeriat onu bu makama se&ccedil;miştir.[8]</p>\r\n\r\n<p>\r\n	İşte bu veliyi fakih Allah&rsquo;ın naspettiği veli ve h&acirc;kim unvanındadır. Ancak intisap (Allah tarafından atanmış) nazariyesini kabul etmekle birlikte dikkat edilmesi gereken nokta şudur ki eğer bir toplum i&ccedil;in zamana ve mek&acirc;na has olmayacak bir şekilde bir kanun koymak istiyorsak o kanunun toplum tarafından kabul edilmesi gerekmektedir. Velayeti fakih nazariyesi de Allah tarafından belirtilmiş olmasına rağmen bundan m&uuml;stesna değildir. Dolayısıyla uygulamaya ge&ccedil;ebilmesi i&ccedil;in toplum tarafından kabul g&ouml;r&uuml;lmesi gerekmektedir.[9]</p>\r\n\r\n<p>\r\n	Rehberlik şartlarına sahip olan fakihi se&ccedil;mek i&ccedil;in iki yol vardır:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Direk se&ccedil;me.<br />\r\n	&nbsp;&nbsp;&nbsp; Dolaylı se&ccedil;me.</p>\r\n\r\n<p>\r\n	Hatta intisap (Allah tarafından atanmış) nazariyesine g&ouml;re bile her ne kadar fakihin başında bulunduğu h&uuml;k&uuml;metin meşruiyeti Allah ve Masum imamlar (s.a.a) tarafından sağlanılıyor ve meşruiyeti halkın se&ccedil;imine kaynaklanmamıştır ama halkın rehberi belirtmek noktasında b&uuml;y&uuml;k bir rol&uuml; vardır. Elbette halkın rol&uuml; sadece nizamı işlevli hale getirmek ve rehberin arzularını yerine getirmekle sınırlı değildir. Bilakis dolaysız veya dolaylı olarak &ldquo;gerekli şartlara haiz olan fakihi&rdquo; keşif etmek ve toplumun rehberliğini &uuml;stlenecek emir sahibi olan kimsenin (veliyi emrin) kim olduğunu reel &acirc;lemde tayin etmek ve &ouml;rneğini bulmak onların işidir. Fakihin kendi mesuliyetini ve vazifelerini yerine getirme imk&acirc;nını tanıyan yine halktır.[10]</p>\r\n\r\n<p>\r\n	Bu konu hakkında daha geniş bilgi i&ccedil;in yazarı Mehdi Hadevi Tahrani olan &ldquo;Velayet ve Diyanet&rdquo; kitabının 59. &ndash; 64.- 102. ve 107. sayfalarına m&uuml;racaat edebilirsiniz.</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Hadevi Tahrani, Mehdi, &ldquo;Vilayet ve Diyanet&rdquo;, baskı, 5, Kum:&nbsp; m&uuml;essesei ferhengiyi hanei hired, 1389, s. 94 &ndash; 95.</p>\r\n\r\n<p>\r\n	[2] A.g.e s. 95 - 102</p>\r\n\r\n<p>\r\n	[3]&nbsp; Saduk, &ldquo;Men La Yehduru&rsquo;l Fakih&rdquo; c. 4, s: 420, (Babu&rsquo;n Nevedir, hadis 5919); Saduk, &ldquo;Kitabu&rsquo;l Amali&rdquo;, s: 109, (34. Meclis, hadis 4); Saduk, &ldquo;Uyun-i Ahbari&rsquo;r Rıza&rdquo; c: 2, s: 37, hadis 94; Saduk, &ldquo;Meaniu&rsquo;l Ahbar&rdquo;, c: 2, s: 374, bab 423; El-H&uuml;rr&uuml;&rsquo;l Amuli, &ldquo;Vesailu&rsquo;ş Şia&rdquo; c: 18, s. 65 ve 66 (Kitabu&rsquo;l kada, Ebvabı Sıfatu&rsquo;l kadi, bab 8, hadis 50 ve 53); Merhum Nuri, &ldquo;M&uuml;stedreku&rsquo;l Vesail&rdquo; (Kitabu&rsquo;l Gaza, Ebvabı Sıfatu&rsquo;l Gazi, bab 8, hadis 52, 48, 11, 10); Meclisi, &ldquo;Biharu&rsquo;l Envar&rdquo;, c: 20, s: 25, (Kitabu&rsquo;l ilm, bab 8, hadis 83); Hindi, &ldquo;Kenzu&rsquo;l Ummal&rdquo;, c: 10, s: 229 (Kitabu&rsquo;l İlm min gısmıl Egval, bab 3, hadis 29209).&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	[4] &ldquo;Velayet ve Diyanet&rdquo;, s: 96.</p>\r\n\r\n<p>\r\n	[5] Fıkıh literat&uuml;r&uuml;nde bu konuya &ldquo;m&uuml;taallakın silinmesinden kaynaklanan itlak&rdquo; denilmektedir. Daha fazla bilgi i&ccedil;in: İmam Humeyni (r.a), &ldquo;Kitabu&rsquo;l Bey&rdquo;, c. 2, s: 468; Hairi, Seyit Kazım, &ldquo;Esasu&rsquo;l H&uuml;k&uuml;metu&rsquo;l İslamiye&rdquo;, s. 150; Muntezeri, &ldquo;Vilayetu&rsquo;l Fakih&rdquo;, c: 1, s: 463.</p>\r\n\r\n<p>\r\n	[6] Hadevi Tahrani, Mehdi, &ldquo;Velayet ve Diyanet&rdquo;, s: 63 &ndash; 64.</p>\r\n\r\n<p>\r\n	[7] A.g.e, s: 102.</p>\r\n\r\n<p>\r\n	[8] A.g.e, s: 111.</p>\r\n\r\n<p>\r\n	[9] A.g.e, s: 107 &ndash; 108.</p>\r\n\r\n<p>\r\n	[10] A.g.e, s: 107 &ndash; 108.</p>\r\n','&Ccedil;eşitli suretlerde &ldquo;vilayet-i fakih&rdquo; ve vilayeti fakihin uygulamaya ge&ccedil;mesinin meşruiyetini ispatlayabiliriz. İspatı i&ccedil;in &ouml;nemli olan ayrıntılı cevapta okuyacağınız akli ve nakli delillerdir.\r\n\r\n	\r\n		Şia&rsquo;nın g&ouml;r&uuml;ş&uuml;nde velayeti fakihi ispatlayan delillere dikkatle velayeti fakih gaybet d&ouml;neminde (asri gaybet) vilayeti fakihin vilayeti, imamların velayeti Peygamberimizin (s.a.a) velayetinin devamında olduğu gibi, Masum imamların (a.s) velayetinin devamındır. İslam-ı tanıyan, &uuml;lke i&ccedil;inde ve &uuml;lke dışında ger&ccedil;ekleşen olaylardan haberdar ve toplumu idare etme g&uuml;c&uuml;ne sahip olan veliyi fakih velayeti meşru ve bir İslam h&uuml;k&uuml;metinin idare etme sorumluluğunu taşır. &nbsp;İşte bu veliyi fakih Allah&rsquo;ın naspettiği veli ve h&acirc;kim unvanındadır. Ancak intisap (Allah tarafından atanmış) nazariyesini kabul etmekle birlikte dikkat edilmesi gereken nokta şudur ki eğer bir toplum i&ccedil;in zamana ve mek&acirc;na has olmayacak bir şekilde bir kanun koymak istiyorsak o kanunun toplum tarafından kabul edilmesi gerekmektedir. Velayeti fakih nazariyesi de Allah tarafından belirtilmiş olmasına rağmen bundan m&uuml;stesna değildir. Dolayısıyla uygulamaya ge&ccedil;ebilmesi i&ccedil;in toplum tarafından kabul g&ouml;r&uuml;lmesi gerekmektedir.','&nbsp;Velayeti Fakih&rsquo;in Uygulamaya Ge&ccedil;mesinin Meşruiyeti:\r\n\r\n\r\n	Fakihin velayetini ve uygulamaya ge&ccedil;mesinin meşruiyetini &ccedil;eşitli suret ve şekillerde ispatlayabiliriz ki bu ispatlama y&ouml;ntemi akli ve nakli deliller i&ccedil;ermektedir. Şimdi bu deliler aşağıda beyan edilmektedir:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Akli Delil.\r\n\r\n\r\n	Ş&uuml;phesiz bir a&ccedil;ıdan bakıldığında toplumun bir y&ouml;netici ve rehbere ihtiyacı vardır. Diğer taraftan h&uuml;k&uuml;met işleri de din &ccedil;er&ccedil;evesi dışında değildir; belki dinin d&uuml;nya unsurları kapsaması bu alanda bir kamil nizam şeklinde sonuncu dinde sunulmuştur. Akıl dinin y&ouml;netmeliğe dehalet etmesine karşı hi&ccedil;bir engel olmadığıyla yetinmiyor bilakis hikmet gereğince bunun zaruri olduğuna ısrar ediyor. Hal b&ouml;yle olunca şimdi h&uuml;k&uuml;mete dini a&ccedil;ıdan bakar ve dinin asıl vazifesinin ilahi değerleri, İslamın ideal hedefini ve şer&rsquo;in h&uuml;k&uuml;mlerini korumak olduğunu kabul edersek akıl şuna h&uuml;k&uuml;m eder: bu h&uuml;k&uuml;metin başına ilahi h&uuml;k&uuml;mleri bilen ve dini vazifelere tasallutu olan ve h&uuml;k&uuml;meti idare edecek birinin gelmesine gerekmektedir. Eğer toplumun arasında Masum olan bir kimse olursa tabii olarak akıl onun başa ge&ccedil;mesini uygun g&ouml;r&uuml;r. Ama şimdi b&ouml;yle bir kimsenin olmadığı i&ccedil;in adil ve toplumu idare edebilecek bir fakihlerin bu makama ge&ccedil;mesine h&uuml;k&uuml;m eder.\r\n\r\n\r\n	Başka bir tabirle akıl inan&ccedil;lı ve ideal hedefi olan bir h&uuml;k&uuml;metin başına bu h&uuml;k&uuml;metin ideal hedefini bilen bir kimsenin ge&ccedil;mesine h&uuml;k&uuml;m eder. İlahi kanun ve h&uuml;k&uuml;mlerin ayini olan İslam şeri&rsquo;atinde b&ouml;yle bir kimseler fakihlere tekab&uuml;l ediyor.[1]\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Nakli Delil:\r\n\r\n\r\n	Fakihin velayetinin ve y&uuml;r&uuml;rl&uuml;ğe ge&ccedil;mesinin meşruiyetinin ispatlanması i&ccedil;in bir&ccedil;ok rivayete istinat edilmiştir.[2] Burada bir rivayeti zikrederek onunla yetiniyoruz:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Merhum Saduk&rsquo;un İmam Ali (a.s)&rsquo;den naklettiğine g&ouml;re Allah Resul&uuml; ş&ouml;yle buyurmuştur:\r\n\r\n\r\n	&ldquo;Allahumme irhem hulafa-i, ellezine ye&rsquo;tune min badi ve yervune hadisi ve s&uuml;nneti&rdquo;.&nbsp; Yani &ldquo;Allah&rsquo;ım benim halifelerime (yerime ge&ccedil;enleri - varislerimi) merhamet et&rdquo;. Peygamber Efendimizden sizin halifeleriniz kimlerdir diye soruldu? Allah Resul&uuml; ş&ouml;yle buyurdu: &ldquo;Benden sonra, benim hadis ve s&uuml;nnetimi nakleden kimselerdir.&rdquo;\r\n\r\n\r\n	Zikredilen rivayet farklı senetlerle &ccedil;eşitli kitaplarda nakledilmiştir.[3] Bu hadisin sadır olduğuna itimadımız vardır ve itibarında ş&uuml;phe yoktur.[4]\r\n\r\n\r\n	Bu hadisin &ldquo; Velayeti fakih&rdquo; konusuna delalet ettiğinin nasıllığını a&ccedil;ıklamak i&ccedil;in &ouml;nce iki noktaya değinmemiz gerekmektedir:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Resul&uuml; Ekrem (s.a.a) genel anlamda &uuml;&ccedil; temel şana (makama) sahiptir:\r\n\r\n\r\n	Risalet: İlahi ayetleri tebliğ etme ve şer&rsquo;i h&uuml;k&uuml;mleri ulaştırma ve halkın kılavuzluğu.\r\n\r\n\r\n	Yargı: İhtilaflı konularda h&uuml;k&uuml;m verme ve husumeti yok etmek.\r\n\r\n\r\n	Vilayet: İslam toplumunu sevk ve idare etmektir.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; &ldquo;Peygamber Efendimizden (s.a.a) sonra gelen ve onun hadis ve s&uuml;nnetini nakledenlerden &rdquo; kasıt fakihlerdir,&nbsp; raviler ve muhaddisler değil; zira sadece hadisi nakleden bir ravi naklettiği hadisin Peygamber Efendimizin kendi s&uuml;nneti ve hadisi olup olmadığını teşhis edemez. O sadece duyduğu lafızları y&acirc;da g&ouml;rd&uuml;ğ&uuml; amelleri bu lafızların ve amellerin neden sadır olduğunu, muarız ya muhassız yada onun kayıtlandıranını tanımaksızın ve muarız olduğu zaman onu nasıl birleştireceğini bilmeksizin nakleder. Bu konulardan haberdar olan kişi i&ccedil;tihat ve fetva verme makamına ulaşmış birisidir ve y&uuml;ce fakihlik derecesine nail olmuştur.\r\n\r\n\r\n	Bu iki noktayı g&ouml;z &ouml;n&uuml;nde bulundurduğumuz zaman hadisten elde edilen anlam ş&ouml;yle olmaktadır: &ldquo;Fakihler Peygamber Efendimizin (s.a.a) varisleridirler&rdquo; ve Peygamberimizin (s.a.a) farklı y&ouml;nleri olup varisleri i&ccedil;in &ouml;zel bir y&ouml;n belirtmemiştir. Netice itibarı ile fakihler b&uuml;t&uuml;n y&ouml;nleri ile Peygamber Efendimizin (s.a.a) varisleridirler.[5]\r\n\r\n\r\n	Sonu&ccedil; itibari ile Şia&rsquo;nın g&ouml;r&uuml;ş&uuml;nde fakihlerin velayetini (velayeti fakihin) ispatlayan deliller gereğince fakihlerin velayeti gaybet d&ouml;neminde Masum imamların (a.s) velayetinin devamıdır, nasıl ki masum imamların velayeti Peygamberimizin (s.a.a) velayetinin devamı olduğu gibi. Sonu&ccedil;ta İslam toplumunun başında ve ağır idarecilik makamının başında, eğer Masum (a.s) varsa kendisi eğer yoksa fakihler bu sorumluluğu &uuml;stlenmeleri inancı h&acirc;sıl olmaktadır. Bu g&ouml;r&uuml;ş, İslam&rsquo;ın g&ouml;r&uuml;ş&uuml;ne g&ouml;re h&uuml;k&uuml;metin asli vazifesinin toplumda ilahi h&uuml;k&uuml;m ve değerleri genişletmesi noktasının kabul edilmesinin neticesidir ve b&ouml;yle bir hedefin tahakkuku i&ccedil;in karar alma makamının en tepesinde dini tanıyan birinin olmasına ihtiya&ccedil; vardır. Elbette ş&uuml;phesiz bu şahsın &uuml;lke dışı durumlarından haberdar olması ve aynı şekilde toplumu idare etme yeteneğine sahip olması gerekmektedir.[6]\r\n\r\n\r\n	Yukarıda belirtilen konular esasınca, gaybet asrında, &uuml;lke i&ccedil;i ve dışı konulardan haberdar ve toplumu idare etmeye g&uuml;c&uuml; olan veliyi fakihin velayeti meşru olup, İslam h&uuml;k&uuml;metinin y&uuml;r&uuml;tme sorumluluğunu &uuml;stlenebilir.\r\n\r\n\r\n	Velayeti Fakih&rsquo;in İntisabı:\r\n\r\n\r\n	Velayeti fakihin gaybet asrındaki velayeti, Masum imamların (a.s) velayetinin devamıdır, nasıl ki masum imamların velayeti Peygamberimizin (s.a.a) velayetinin devamında olduğu gibi ve a&ccedil;ıklanan konulara bakıldığında, velayeti fakih, veli ve idareci[7] unvanıyla Allah tarafından naspedilmiştir.&nbsp; Başka bir tabirle velayeti fakih, vilayet makamına sahip ve İslami toplumların işlerinin idarecisi olmaktadır ve mukaddes şeriat onu bu makama se&ccedil;miştir.[8]\r\n\r\n\r\n	İşte bu veliyi fakih Allah&rsquo;ın naspettiği veli ve h&acirc;kim unvanındadır. Ancak intisap (Allah tarafından atanmış) nazariyesini kabul etmekle birlikte dikkat edilmesi gereken nokta şudur ki eğer bir toplum i&ccedil;in zamana ve mek&acirc;na has olmayacak bir şekilde bir kanun koymak istiyorsak o kanunun toplum tarafından kabul edilmesi gerekmektedir. Velayeti fakih nazariyesi de Allah tarafından belirtilmiş olmasına rağmen bundan m&uuml;stesna değildir. Dolayısıyla uygulamaya ge&ccedil;ebilmesi i&ccedil;in toplum tarafından kabul g&ouml;r&uuml;lmesi gerekmektedir.[9]\r\n\r\n\r\n	Rehberlik şartlarına sahip olan fakihi se&ccedil;mek i&ccedil;in iki yol vardır:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Direk se&ccedil;me.\r\n	&nbsp;&nbsp;&nbsp; Dolaylı se&ccedil;me.\r\n\r\n\r\n	Hatta intisap (Allah tarafından atanmış) nazariyesine g&ouml;re bile her ne kadar fakihin başında bulunduğu h&uuml;k&uuml;metin meşruiyeti Allah ve Masum imamlar (s.a.a) tarafından sağlanılıyor ve meşruiyeti halkın se&ccedil;imine kaynaklanmamıştır ama halkın rehberi belirtmek noktasında b&uuml;y&uuml;k bir rol&uuml; vardır. Elbette halkın rol&uuml; sadece nizamı işlevli hale getirmek ve rehberin arzularını yerine getirmekle sınırlı değildir. Bilakis dolaysız veya dolaylı olarak &ldquo;gerekli şartlara haiz olan fakihi&rdquo; keşif etmek ve toplumun rehberliğini &uuml;stlenecek emir sahibi olan kimsenin (veliyi emrin) kim olduğunu reel &acirc;lemde tayin etmek ve &ouml;rneğini bulmak onların işidir. Fakihin kendi mesuliyetini ve vazifelerini yerine getirme imk&acirc;nını tanıyan yine halktır.[10]\r\n\r\n\r\n	Bu konu hakkında daha geniş bilgi i&ccedil;in yazarı Mehdi Hadevi Tahrani olan &ldquo;Velayet ve Diyanet&rdquo; kitabının 59. &ndash; 64.- 102. ve 107. sayfalarına m&uuml;racaat edebilirsiniz.\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Hadevi Tahrani, Mehdi, &ldquo;Vilayet ve Diyanet&rdquo;, baskı, 5, Kum:&nbsp; m&uuml;essesei ferhengiyi hanei hired, 1389, s. 94 &ndash; 95.\r\n\r\n\r\n	[2] A.g.e s. 95 - 102\r\n\r\n\r\n	[3]&nbsp; Saduk, &ldquo;Men La Yehduru&rsquo;l Fakih&rdquo; c. 4, s: 420, (Babu&rsquo;n Nevedir, hadis 5919); Saduk, &ldquo;Kitabu&rsquo;l Amali&rdquo;, s: 109, (34. Meclis, hadis 4); Saduk, &ldquo;Uyun-i Ahbari&rsquo;r Rıza&rdquo; c: 2, s: 37, hadis 94; Saduk, &ldquo;Meaniu&rsquo;l Ahbar&rdquo;, c: 2, s: 374, bab 423; El-H&uuml;rr&uuml;&rsquo;l Amuli, &ldquo;Vesailu&rsquo;ş Şia&rdquo; c: 18, s. 65 ve 66 (Kitabu&rsquo;l kada, Ebvabı Sıfatu&rsquo;l kadi, bab 8, hadis 50 ve 53); Merhum Nuri, &ldquo;M&uuml;stedreku&rsquo;l Vesail&rdquo; (Kitabu&rsquo;l Gaza, Ebvabı Sıfatu&rsquo;l Gazi, bab 8, hadis 52, 48, 11, 10); Meclisi, &ldquo;Biharu&rsquo;l Envar&rdquo;, c: 20, s: 25, (Kitabu&rsquo;l ilm, bab 8, hadis 83); Hindi, &ldquo;Kenzu&rsquo;l Ummal&rdquo;, c: 10, s: 229 (Kitabu&rsquo;l İlm min gısmıl Egval, bab 3, hadis 29209).&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	[4] &ldquo;Velayet ve Diyanet&rdquo;, s: 96.\r\n\r\n\r\n	[5] Fıkıh literat&uuml;r&uuml;nde bu konuya &ldquo;m&uuml;taallakın silinmesinden kaynaklanan itlak&rdquo; denilmektedir. Daha fazla bilgi i&ccedil;in: İmam Humeyni (r.a), &ldquo;Kitabu&rsquo;l Bey&rdquo;, c. 2, s: 468; Hairi, Seyit Kazım, &ldquo;Esasu&rsquo;l H&uuml;k&uuml;metu&rsquo;l İslamiye&rdquo;, s. 150; Muntezeri, &ldquo;Vilayetu&rsquo;l Fakih&rdquo;, c: 1, s: 463.\r\n\r\n\r\n	[6] Hadevi Tahrani, Mehdi, &ldquo;Velayet ve Diyanet&rdquo;, s: 63 &ndash; 64.\r\n\r\n\r\n	[7] A.g.e, s: 102.\r\n\r\n\r\n	[8] A.g.e, s: 111.\r\n\r\n\r\n	[9] A.g.e, s: 107 &ndash; 108.\r\n\r\n\r\n	[10] A.g.e, s: 107 &ndash; 108.'),(419,'tr411','<p>\r\n	&nbsp;Kendini beğenme, bencil ve nefis mihverlilik[i] istibdadi nizamların en &ouml;nemli &ouml;zelliklerindendir. Baskıcı h&uuml;k&uuml;metler &ccedil;ok &ccedil;eşitlilik i&ccedil;ermesine rağmen aşağıdaki &ouml;zelliklerde m&uuml;şterektirler:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Şahıs veya belli bir tabaka, halkın rızası olmadan onlara h&uuml;k&uuml;met ediyor.<br />\r\n	&nbsp;&nbsp;&nbsp; H&uuml;k&uuml;metin g&uuml;c&uuml;n&uuml;n genişliği kanundan daha &uuml;st&uuml;nd&uuml;r ve hi&ccedil;bir kanun onu sınırlayamaz.<br />\r\n	&nbsp;&nbsp;&nbsp; Ne halk tarafından nede nezaret edici bir kurum tarafından h&uuml;k&uuml;met işlerini kontrol edecek kimse yoktur. Vilayeti fakih nizamında yukarıda belirtilen &ouml;zelliklerden hi&ccedil;birisi yoktur ki İran İslam Cumhuriyeti anayasasına m&uuml;racaat ederek b&ouml;yle olmadığı a&ccedil;ıklanabilir.<br />\r\n	------------<br />\r\n	[i] Selfcentrism</p>\r\n','<p>\r\n	&nbsp;Konuya girmeden &ouml;nce birka&ccedil; noktaya değinmemiz gerekmektedir:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Veliyi fakih nahiyesinden nazara alınan istibdattan kasıt h&uuml;k&uuml;metin başında bir kişinin var olması nedeninden &ouml;t&uuml;r&uuml; ise bu eleştiri b&uuml;t&uuml;n siyasi nizamlar i&ccedil;inde ge&ccedil;erlidir. G&uuml;n&uuml;m&uuml;zde &ccedil;oğu &uuml;lkelerde (hepsinde demesek de), bir şahıs (sadrazam, cumhurbaşkanı veya padişah) &uuml;lkeyi y&ouml;netmektedir ve doğal olarak bu şahıs &uuml;lkenin i&ccedil;inde var olan diğer g&uuml;&ccedil;lerden yararlanıyor.<br />\r\n	&nbsp;&nbsp;&nbsp; Eğer nazardaki istibdat, veliyi fakihin ihtiyarı veya başka bir tabirle &ldquo;fakihin mutlak velayeti&rdquo; sonucundan kaynaklanmaktaysa onun cevabını &ldquo; indeks: Soru: 9295 (Site: 9466) (Fakihin mutlak velayeti)&rdquo; adresinden okuyabilirsiniz.</p>\r\n\r\n<p>\r\n	İstibdadın Manası:</p>\r\n\r\n<p>\r\n	Kendini beğenme, bencil ve nefis mihverlilik[1] baskıcı ve despot[2] nizamların en &ouml;nemli &ouml;zelliklerindendir. Bu &ouml;zelliğin bir&ccedil;ok farklı boyut ve cilveleri vardır. Onlarda bir kısmı ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Diktat&ouml;r h&uuml;k&uuml;metlerdeki nefis mihverlik, usulen belirli bir şahısın veya bir grubun nefsine tabi olma, kudrete talip olma esasınca şekillenir.&nbsp; Oysaki din temeli itibariyle sultanlık, başkanlık peşinde olmakla zıttır, ona karşıdır. H&uuml;k&uuml;meti sadece umumun sevgi ve isteği ile beraber olan ilahi kaynaklı ve Allah eksenli[3] olduğu m&uuml;ddet&ccedil;e kabul etmektedir.<br />\r\n	&nbsp;&nbsp;&nbsp; Şahsi menfaatleri toplumsal maslahatlara tercih edilmesi: Genellikle diktat&ouml;r rejimlerde şahıs veya h&acirc;kim olan heyetin menfaat, arzu ve istekleri toplumun maslahat ve menfaatlerinden &ouml;nce gelir. Tarih boyu diktat&ouml;r h&acirc;kimler sadece sermayelerini &ccedil;oğaltma arayışında ve toplumun değerli servetlerini yutma peşinde olmakla birlikte umumi kaynak ve sermayeleri yutmakta en k&uuml;&ccedil;&uuml;k ayrıntısına kadar ellerinden gelen her şeyi yapmışlardır. Oysaki dini h&uuml;k&uuml;mette h&acirc;kim veya h&acirc;kimler b&uuml;t&uuml;n varlıklarıyla kendilerini topluma hizmet etmek i&ccedil;in vakfetmeliler ve ferdi istekleri ve toplumun maslahatları &ccedil;elişkiye d&uuml;şt&uuml;ğ&uuml;nde &ouml;ncelik toplum ve umumun menfaatine vermeleri gerekmektedir.<br />\r\n	&nbsp;&nbsp;&nbsp; Kanunların şahsın isteklerine g&ouml;re y&ouml;nlendirilmesi: Genellikle diktat&ouml;r rejimlerde onaylanan kanunlar, ellerinden geldiği kadar h&acirc;kim veya h&acirc;kim tabakanın d&uuml;nya perestlik istek ve menfaatlerini temin etmeye y&ouml;nelik şekilleniliyor.</p>\r\n\r\n<p>\r\n	Bu nedenle baskıcı h&uuml;k&uuml;metler &ccedil;ok &ccedil;eşitlilik i&ccedil;ermesine rağmen aşağıdaki &ouml;zelliklerde m&uuml;şterektirler:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Şahıs veya belli bir tabaka halkın rızası olmadan onlara h&uuml;k&uuml;met ediyor.<br />\r\n	&nbsp;&nbsp;&nbsp; H&uuml;k&uuml;metin g&uuml;c&uuml;n&uuml;n genişliği kanundan daha &uuml;st&uuml;nd&uuml;r ve hi&ccedil;bir kanun onu sınırlayamaz.<br />\r\n	&nbsp;&nbsp;&nbsp; Ne halk tarafından nede nezaret edici bir kurum tarafından h&uuml;k&uuml;met işlerini kontrol edecek kimse yoktur.[4]</p>\r\n\r\n<p>\r\n	Vilayeti Fakih Eksenli Nizamın İstibdat Eksenli Nizamla Olan Farklılıkları:</p>\r\n\r\n<p>\r\n	Vilayeti fakih nizamında yukarıda belirtilen &ouml;zelliklerden hi&ccedil;birisi yoktur ki İran İslam Cumhuriyeti anayasasına m&uuml;racaat ederek b&ouml;yle olmadığı a&ccedil;ıklanabilir:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; İran İslam Cumhuriyeti ana yasası, halkın b&uuml;y&uuml;k bir &ccedil;oğunluğuyla yani y&uuml;zde 98.2 ile onaylanmıştır. Aynı şekilde anayasada yapılacak her t&uuml;rl&uuml; değişiklikte de halkın onayına sunulması gerekmektedir.</p>\r\n\r\n<p>\r\n	Anayasa kanunları esasınca halk &ldquo;uzmanlar Şurası&rdquo;nın (Şurayı Hubregan) &uuml;yelerini se&ccedil;me yoluyla &ldquo;veliyyi fakihi&rdquo; tayin etmede dehalet ederler. Aynı şekilde halk İslami şura meclisindeki milletvekillerini ve cumhurbaşkanını se&ccedil;me yoluyla da h&uuml;k&uuml;metin yasama ve y&uuml;r&uuml;tme mecralarında rol oynarlar. Halkın bu &uuml;&ccedil; şekil dehaleti hi&ccedil;bir baskıcı h&uuml;k&uuml;mette olmadığı gibi en iyi halk yanlısı h&uuml;k&uuml;metlerde bile halkın b&ouml;yle geniş dehalet ve m&uuml;şareketi yoktur.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Anayasada veliyi fakihin g&uuml;&ccedil; sınırı iki şekilde sınırlanır ki istibdat esasına dayalı h&uuml;k&uuml;metlerdeki g&uuml;&ccedil;le farklılaşır:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Anayasanın d&ouml;rd&uuml;nc&uuml; maddesinde ş&ouml;yle gelmiştir: &ldquo;B&uuml;t&uuml;n meden&icirc;, ceza&icirc;, mal&icirc;, iktisad&icirc;, idar&icirc;, k&uuml;lt&uuml;rel, asker&icirc;, siyas&icirc; ve diğer b&uuml;t&uuml;n kanun ve kararlar İsl&acirc;m&icirc; &ouml;l&ccedil;&uuml;lere dayanmalıdır.&rdquo; Yani İslam kanunları veliyi fakihin g&uuml;c&uuml;n&uuml; sınırlayan ilk unsurdur veya daha dakik bir tabirle veliyi fakihin ihtiyaratlarını belirleyendir.<br />\r\n	&nbsp;&nbsp;&nbsp; Veliyi fakih anayasa kanunlarına uymak i&ccedil;in taahh&uuml;t etmiştir. İslam h&uuml;k&uuml;mlerinin icrası i&ccedil;in Allah&rsquo;a verdiği kendi taahh&uuml;d&uuml;n&uuml;n yanı sıra anayasa kanunları mecrasında velayet makamını kabullenmesiyle birlikte anayasaya nispet taahh&uuml;d&uuml; vardır. Bu durumda feshedilme hakkı olmayan bu gerekli (caiz manasında değil) taahh&uuml;t, onun i&ccedil;in ek taahh&uuml;t sayılmaktadır ve onun anayasa kanunlarına uymaması adaletten &ccedil;ıkması ve sonu&ccedil;ta da vilayet makamından azledilmesi gerekmektedir. Netice itibari ile anayasa kanunlarında veliyi fakihin ihtiyaratları İslam kanunları ve anayasa kanunlarınca kayıtlı ve sınırlıdır. Bu sınırlar istibdadi nizamlarda yoktur.</p>\r\n\r\n<p>\r\n	İlgili indeksler:</p>\r\n\r\n<p>\r\n	1-Veliyi fakihin vahdeti, Soru: 7164 (Site: 7938).</p>\r\n\r\n<p>\r\n	2- Veliyi Fakihin şartları, Soru: 4072 (Site: 4346).</p>\r\n\r\n<p>\r\n	3- &Ccedil;okluk ve Veliyi fakihin vahdeti, Soru: 7178 (Site: 7937).</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Selfcentrism</p>\r\n\r\n<p>\r\n	[2] despotism</p>\r\n\r\n<p>\r\n	[3] Theocentric</p>\r\n\r\n<p>\r\n	[4] Por siman Cd&rsquo;sinin bazı b&ouml;l&uuml;mlerinden yararlanılmıştır.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','&nbsp;Kendini beğenme, bencil ve nefis mihverlilik[i] istibdadi nizamların en &ouml;nemli &ouml;zelliklerindendir. Baskıcı h&uuml;k&uuml;metler &ccedil;ok &ccedil;eşitlilik i&ccedil;ermesine rağmen aşağıdaki &ouml;zelliklerde m&uuml;şterektirler:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Şahıs veya belli bir tabaka, halkın rızası olmadan onlara h&uuml;k&uuml;met ediyor.\r\n	&nbsp;&nbsp;&nbsp; H&uuml;k&uuml;metin g&uuml;c&uuml;n&uuml;n genişliği kanundan daha &uuml;st&uuml;nd&uuml;r ve hi&ccedil;bir kanun onu sınırlayamaz.\r\n	&nbsp;&nbsp;&nbsp; Ne halk tarafından nede nezaret edici bir kurum tarafından h&uuml;k&uuml;met işlerini kontrol edecek kimse yoktur. Vilayeti fakih nizamında yukarıda belirtilen &ouml;zelliklerden hi&ccedil;birisi yoktur ki İran İslam Cumhuriyeti anayasasına m&uuml;racaat ederek b&ouml;yle olmadığı a&ccedil;ıklanabilir.\r\n	------------\r\n	[i] Selfcentrism','&nbsp;Konuya girmeden &ouml;nce birka&ccedil; noktaya değinmemiz gerekmektedir:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Veliyi fakih nahiyesinden nazara alınan istibdattan kasıt h&uuml;k&uuml;metin başında bir kişinin var olması nedeninden &ouml;t&uuml;r&uuml; ise bu eleştiri b&uuml;t&uuml;n siyasi nizamlar i&ccedil;inde ge&ccedil;erlidir. G&uuml;n&uuml;m&uuml;zde &ccedil;oğu &uuml;lkelerde (hepsinde demesek de), bir şahıs (sadrazam, cumhurbaşkanı veya padişah) &uuml;lkeyi y&ouml;netmektedir ve doğal olarak bu şahıs &uuml;lkenin i&ccedil;inde var olan diğer g&uuml;&ccedil;lerden yararlanıyor.\r\n	&nbsp;&nbsp;&nbsp; Eğer nazardaki istibdat, veliyi fakihin ihtiyarı veya başka bir tabirle &ldquo;fakihin mutlak velayeti&rdquo; sonucundan kaynaklanmaktaysa onun cevabını &ldquo; indeks: Soru: 9295 (Site: 9466) (Fakihin mutlak velayeti)&rdquo; adresinden okuyabilirsiniz.\r\n\r\n\r\n	İstibdadın Manası:\r\n\r\n\r\n	Kendini beğenme, bencil ve nefis mihverlilik[1] baskıcı ve despot[2] nizamların en &ouml;nemli &ouml;zelliklerindendir. Bu &ouml;zelliğin bir&ccedil;ok farklı boyut ve cilveleri vardır. Onlarda bir kısmı ş&ouml;yledir:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Diktat&ouml;r h&uuml;k&uuml;metlerdeki nefis mihverlik, usulen belirli bir şahısın veya bir grubun nefsine tabi olma, kudrete talip olma esasınca şekillenir.&nbsp; Oysaki din temeli itibariyle sultanlık, başkanlık peşinde olmakla zıttır, ona karşıdır. H&uuml;k&uuml;meti sadece umumun sevgi ve isteği ile beraber olan ilahi kaynaklı ve Allah eksenli[3] olduğu m&uuml;ddet&ccedil;e kabul etmektedir.\r\n	&nbsp;&nbsp;&nbsp; Şahsi menfaatleri toplumsal maslahatlara tercih edilmesi: Genellikle diktat&ouml;r rejimlerde şahıs veya h&acirc;kim olan heyetin menfaat, arzu ve istekleri toplumun maslahat ve menfaatlerinden &ouml;nce gelir. Tarih boyu diktat&ouml;r h&acirc;kimler sadece sermayelerini &ccedil;oğaltma arayışında ve toplumun değerli servetlerini yutma peşinde olmakla birlikte umumi kaynak ve sermayeleri yutmakta en k&uuml;&ccedil;&uuml;k ayrıntısına kadar ellerinden gelen her şeyi yapmışlardır. Oysaki dini h&uuml;k&uuml;mette h&acirc;kim veya h&acirc;kimler b&uuml;t&uuml;n varlıklarıyla kendilerini topluma hizmet etmek i&ccedil;in vakfetmeliler ve ferdi istekleri ve toplumun maslahatları &ccedil;elişkiye d&uuml;şt&uuml;ğ&uuml;nde &ouml;ncelik toplum ve umumun menfaatine vermeleri gerekmektedir.\r\n	&nbsp;&nbsp;&nbsp; Kanunların şahsın isteklerine g&ouml;re y&ouml;nlendirilmesi: Genellikle diktat&ouml;r rejimlerde onaylanan kanunlar, ellerinden geldiği kadar h&acirc;kim veya h&acirc;kim tabakanın d&uuml;nya perestlik istek ve menfaatlerini temin etmeye y&ouml;nelik şekilleniliyor.\r\n\r\n\r\n	Bu nedenle baskıcı h&uuml;k&uuml;metler &ccedil;ok &ccedil;eşitlilik i&ccedil;ermesine rağmen aşağıdaki &ouml;zelliklerde m&uuml;şterektirler:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Şahıs veya belli bir tabaka halkın rızası olmadan onlara h&uuml;k&uuml;met ediyor.\r\n	&nbsp;&nbsp;&nbsp; H&uuml;k&uuml;metin g&uuml;c&uuml;n&uuml;n genişliği kanundan daha &uuml;st&uuml;nd&uuml;r ve hi&ccedil;bir kanun onu sınırlayamaz.\r\n	&nbsp;&nbsp;&nbsp; Ne halk tarafından nede nezaret edici bir kurum tarafından h&uuml;k&uuml;met işlerini kontrol edecek kimse yoktur.[4]\r\n\r\n\r\n	Vilayeti Fakih Eksenli Nizamın İstibdat Eksenli Nizamla Olan Farklılıkları:\r\n\r\n\r\n	Vilayeti fakih nizamında yukarıda belirtilen &ouml;zelliklerden hi&ccedil;birisi yoktur ki İran İslam Cumhuriyeti anayasasına m&uuml;racaat ederek b&ouml;yle olmadığı a&ccedil;ıklanabilir:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; İran İslam Cumhuriyeti ana yasası, halkın b&uuml;y&uuml;k bir &ccedil;oğunluğuyla yani y&uuml;zde 98.2 ile onaylanmıştır. Aynı şekilde anayasada yapılacak her t&uuml;rl&uuml; değişiklikte de halkın onayına sunulması gerekmektedir.\r\n\r\n\r\n	Anayasa kanunları esasınca halk &ldquo;uzmanlar Şurası&rdquo;nın (Şurayı Hubregan) &uuml;yelerini se&ccedil;me yoluyla &ldquo;veliyyi fakihi&rdquo; tayin etmede dehalet ederler. Aynı şekilde halk İslami şura meclisindeki milletvekillerini ve cumhurbaşkanını se&ccedil;me yoluyla da h&uuml;k&uuml;metin yasama ve y&uuml;r&uuml;tme mecralarında rol oynarlar. Halkın bu &uuml;&ccedil; şekil dehaleti hi&ccedil;bir baskıcı h&uuml;k&uuml;mette olmadığı gibi en iyi halk yanlısı h&uuml;k&uuml;metlerde bile halkın b&ouml;yle geniş dehalet ve m&uuml;şareketi yoktur.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Anayasada veliyi fakihin g&uuml;&ccedil; sınırı iki şekilde sınırlanır ki istibdat esasına dayalı h&uuml;k&uuml;metlerdeki g&uuml;&ccedil;le farklılaşır:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Anayasanın d&ouml;rd&uuml;nc&uuml; maddesinde ş&ouml;yle gelmiştir: &ldquo;B&uuml;t&uuml;n meden&icirc;, ceza&icirc;, mal&icirc;, iktisad&icirc;, idar&icirc;, k&uuml;lt&uuml;rel, asker&icirc;, siyas&icirc; ve diğer b&uuml;t&uuml;n kanun ve kararlar İsl&acirc;m&icirc; &ouml;l&ccedil;&uuml;lere dayanmalıdır.&rdquo; Yani İslam kanunları veliyi fakihin g&uuml;c&uuml;n&uuml; sınırlayan ilk unsurdur veya daha dakik bir tabirle veliyi fakihin ihtiyaratlarını belirleyendir.\r\n	&nbsp;&nbsp;&nbsp; Veliyi fakih anayasa kanunlarına uymak i&ccedil;in taahh&uuml;t etmiştir. İslam h&uuml;k&uuml;mlerinin icrası i&ccedil;in Allah&rsquo;a verdiği kendi taahh&uuml;d&uuml;n&uuml;n yanı sıra anayasa kanunları mecrasında velayet makamını kabullenmesiyle birlikte anayasaya nispet taahh&uuml;d&uuml; vardır. Bu durumda feshedilme hakkı olmayan bu gerekli (caiz manasında değil) taahh&uuml;t, onun i&ccedil;in ek taahh&uuml;t sayılmaktadır ve onun anayasa kanunlarına uymaması adaletten &ccedil;ıkması ve sonu&ccedil;ta da vilayet makamından azledilmesi gerekmektedir. Netice itibari ile anayasa kanunlarında veliyi fakihin ihtiyaratları İslam kanunları ve anayasa kanunlarınca kayıtlı ve sınırlıdır. Bu sınırlar istibdadi nizamlarda yoktur.\r\n\r\n\r\n	İlgili indeksler:\r\n\r\n\r\n	1-Veliyi fakihin vahdeti, Soru: 7164 (Site: 7938).\r\n\r\n\r\n	2- Veliyi Fakihin şartları, Soru: 4072 (Site: 4346).\r\n\r\n\r\n	3- &Ccedil;okluk ve Veliyi fakihin vahdeti, Soru: 7178 (Site: 7937).\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Selfcentrism\r\n\r\n\r\n	[2] despotism\r\n\r\n\r\n	[3] Theocentric\r\n\r\n\r\n	[4] Por siman Cd&rsquo;sinin bazı b&ouml;l&uuml;mlerinden yararlanılmıştır.\r\n\r\n\r\n	&nbsp;'),(420,'tr432','<p>\r\n	&nbsp;Kırkıncı g&uuml;n merasimi hakkında k&uuml;lt&uuml;r&uuml;m&uuml;zde yer alan şey, Sefer ayının yirmisine denk gelen Şehitlerin Efendisinin (a.s) şahadetin kırkıncı g&uuml;n&uuml;n&uuml; anmaktır. İmam Hasan Askeri (a.s) bir hadiste m&uuml;minin alametlerinin altı tane olduğunu buyurmuştur: Elli bir rek&acirc;t namaz, kırk duası, sağ ele y&uuml;z&uuml;k takmak, toprağa secde etmek ve namazda bismillah&rsquo;ı y&uuml;ksek sesle s&ouml;ylemek.[1] Aynı şekilde tarih&ccedil;ilerin aktardıkları &uuml;zere, Cabir b. Abdullah Ensari, Atiye Ovfi ile birlikte ilk kırkıncı g&uuml;nde Aşura kıyamının ardından İmam H&uuml;seyin&rsquo;in (a.s) ziyaretine nail olmayı başarmışlardır.[2] Seyid b. Tavus ş&ouml;yle nakletmektedir: İmam H&uuml;seyin&rsquo;in (a.s) eş ve evlatları Şam&rsquo;dan d&ouml;nd&uuml;klerinde ve Irak&rsquo;a vardıklarında kılavuza ş&ouml;yle demişlerdir: Bizi Kerbela&rsquo;dan ge&ccedil;ir. İmam H&uuml;seyin (a.s) ve yarenlerinin şahadet yerine ulaşınca, İmam H&uuml;seyin&rsquo;i (a.s) ziyaret etmek i&ccedil;in gelen Beni Haşim&rsquo;den bir grupla birlikte Cabir b. Abdullah Ensari&rsquo;yi ve Allah Resul&uuml;&rsquo;n&uuml;n ailesinden bir erkeği g&ouml;rd&uuml;ler. Hepsi bir zamanda oraya girmiş ve beraberce ağlamaya, h&uuml;z&uuml;nlenmeye ve baş ve y&uuml;zlerini vurmaya başlamışlardır. &Ccedil;ok y&uuml;rek par&ccedil;alayan ve ağlatan bir aza meclisi d&uuml;zenlemişlerdir. B&ouml;lge kadınları da onlara katılmış ve hep birlikte birka&ccedil; g&uuml;n matem tutmuşlardır.[3]</p>\r\n\r\n<p>\r\n	Bu sorunun ayrıntılı cevabı yoktur.</p>\r\n\r\n<p>\r\n	&nbsp;----------</p>\r\n\r\n<p>\r\n	[1] Meclisi, Bihar&uuml;&rsquo;l-Envar, c. 98, s. 329, Beyrut, &laquo; عَلاماتُ المُؤمِنِ خَمسٌ : صَلاةُ اِحدی وَ خَمسین وَزِیارَةُ الا ربَعین ... &raquo;</p>\r\n\r\n<p>\r\n	[2] Taberi, Muhammed b. Ali, Beşaratu&rsquo;l-Mustafa, s. 126, Kum, M&uuml;essese-i en-Neşr&uuml;&rsquo;l-İslami, &ccedil;ap-ı evvel, 1429 k.</p>\r\n\r\n<p>\r\n	[3] Bihar&uuml;&rsquo;l-Envari&rsquo;l-Camia Lidureri Ahbari&rsquo;l-Eimmeti&rsquo;l-Athar, c. 45, s. 146.</p>\r\n','','&nbsp;Kırkıncı g&uuml;n merasimi hakkında k&uuml;lt&uuml;r&uuml;m&uuml;zde yer alan şey, Sefer ayının yirmisine denk gelen Şehitlerin Efendisinin (a.s) şahadetin kırkıncı g&uuml;n&uuml;n&uuml; anmaktır. İmam Hasan Askeri (a.s) bir hadiste m&uuml;minin alametlerinin altı tane olduğunu buyurmuştur: Elli bir rek&acirc;t namaz, kırk duası, sağ ele y&uuml;z&uuml;k takmak, toprağa secde etmek ve namazda bismillah&rsquo;ı y&uuml;ksek sesle s&ouml;ylemek.[1] Aynı şekilde tarih&ccedil;ilerin aktardıkları &uuml;zere, Cabir b. Abdullah Ensari, Atiye Ovfi ile birlikte ilk kırkıncı g&uuml;nde Aşura kıyamının ardından İmam H&uuml;seyin&rsquo;in (a.s) ziyaretine nail olmayı başarmışlardır.[2] Seyid b. Tavus ş&ouml;yle nakletmektedir: İmam H&uuml;seyin&rsquo;in (a.s) eş ve evlatları Şam&rsquo;dan d&ouml;nd&uuml;klerinde ve Irak&rsquo;a vardıklarında kılavuza ş&ouml;yle demişlerdir: Bizi Kerbela&rsquo;dan ge&ccedil;ir. İmam H&uuml;seyin (a.s) ve yarenlerinin şahadet yerine ulaşınca, İmam H&uuml;seyin&rsquo;i (a.s) ziyaret etmek i&ccedil;in gelen Beni Haşim&rsquo;den bir grupla birlikte Cabir b. Abdullah Ensari&rsquo;yi ve Allah Resul&uuml;&rsquo;n&uuml;n ailesinden bir erkeği g&ouml;rd&uuml;ler. Hepsi bir zamanda oraya girmiş ve beraberce ağlamaya, h&uuml;z&uuml;nlenmeye ve baş ve y&uuml;zlerini vurmaya başlamışlardır. &Ccedil;ok y&uuml;rek par&ccedil;alayan ve ağlatan bir aza meclisi d&uuml;zenlemişlerdir. B&ouml;lge kadınları da onlara katılmış ve hep birlikte birka&ccedil; g&uuml;n matem tutmuşlardır.[3]\r\n\r\n\r\n	Bu sorunun ayrıntılı cevabı yoktur.\r\n\r\n\r\n	&nbsp;----------\r\n\r\n\r\n	[1] Meclisi, Bihar&uuml;&rsquo;l-Envar, c. 98, s. 329, Beyrut, &laquo; عَلاماتُ المُؤمِنِ خَمسٌ : صَلاةُ اِحدی وَ خَمسین وَزِیارَةُ الا ربَعین ... &raquo;\r\n\r\n\r\n	[2] Taberi, Muhammed b. Ali, Beşaratu&rsquo;l-Mustafa, s. 126, Kum, M&uuml;essese-i en-Neşr&uuml;&rsquo;l-İslami, &ccedil;ap-ı evvel, 1429 k.\r\n\r\n\r\n	[3] Bihar&uuml;&rsquo;l-Envari&rsquo;l-Camia Lidureri Ahbari&rsquo;l-Eimmeti&rsquo;l-Athar, c. 45, s. 146.',''),(421,'tr431','<p>\r\n	&nbsp;T&uuml;m taklidi mercilerin fetvasına g&ouml;re eğer i&ccedil;inde oturacak eviniz varsa, arsa ve apartmanı da kendi maaşınızdan ve kendi işinizden kazandığınız parayla, sermaye etmek ve onun karından yararlanmak i&ccedil;in satın almışsanız ona humus taalluk eder. Ama eğer i&ccedil;inde oturacak eviniz yok ve variyetinizin azlığı nedeniyle arsa ve apartmanı yatırım yapmak gayesiyle satın almış ve bu yolla para biriktirip daha sonra onları satıp ondan kazanacağın parayla kendiniz i&ccedil;in i&ccedil;inde oturacağınız bir ev satın almayı d&uuml;ş&uuml;n&uuml;yorsanız, Ayetullah Fazıl Lenkerani, Behcet, Zencani, Gulpaygani ve Safi taklit mercilerinin fetvası esasınca bu arsa ve apartmana humus d&uuml;şmez. Ama diğer taklit mercilerin fetvasına g&ouml;re yatırım i&ccedil;in yapılan bu paraya bile humus d&uuml;şmektedir.[1]&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Aynı şekilde bebek giysi takımı almak i&ccedil;in biriktirdiğiniz para; eğer bebek giysi takımı alma hayatınızın zaruri ihtiya&ccedil;larından ve &ouml;rf nezdinde bunu satın almak sizin uhdenizde ise tıpkı, Ayetullah Fazıl Lenkerani (r.a), Behcet (r.a) ve Zencani taklit mercilerinin fetvası esasınca humus d&uuml;şmez, Ama diğer taklit mercilerinin fetvasına g&ouml;re humus d&uuml;şmektedir.[2]</p>\r\n\r\n<p>\r\n	Sonu&ccedil; itibari ile siz vazifenizi kendi taklit mercinizin fetvasına g&ouml;re belirleyerek ona amel ediniz. Elbette arsa ve apartmana humus d&uuml;şmesi konusunda siz onları satıp paralarını aldığınızda onların humusunu &ouml;deyebilirsiniz.</p>\r\n\r\n<p>\r\n	&nbsp;\r\n	<p>\r\n		&nbsp;---------------</p>\r\n</p>\r\n\r\n<p>\r\n	[1] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 2, s. 24.</p>\r\n\r\n<p>\r\n	[2] Tevzih&uuml;&rsquo;l-Mesail-i Meraci, c. 2, s. 79, soru 909.</p>\r\n','','&nbsp;T&uuml;m taklidi mercilerin fetvasına g&ouml;re eğer i&ccedil;inde oturacak eviniz varsa, arsa ve apartmanı da kendi maaşınızdan ve kendi işinizden kazandığınız parayla, sermaye etmek ve onun karından yararlanmak i&ccedil;in satın almışsanız ona humus taalluk eder. Ama eğer i&ccedil;inde oturacak eviniz yok ve variyetinizin azlığı nedeniyle arsa ve apartmanı yatırım yapmak gayesiyle satın almış ve bu yolla para biriktirip daha sonra onları satıp ondan kazanacağın parayla kendiniz i&ccedil;in i&ccedil;inde oturacağınız bir ev satın almayı d&uuml;ş&uuml;n&uuml;yorsanız, Ayetullah Fazıl Lenkerani, Behcet, Zencani, Gulpaygani ve Safi taklit mercilerinin fetvası esasınca bu arsa ve apartmana humus d&uuml;şmez. Ama diğer taklit mercilerin fetvasına g&ouml;re yatırım i&ccedil;in yapılan bu paraya bile humus d&uuml;şmektedir.[1]&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	Aynı şekilde bebek giysi takımı almak i&ccedil;in biriktirdiğiniz para; eğer bebek giysi takımı alma hayatınızın zaruri ihtiya&ccedil;larından ve &ouml;rf nezdinde bunu satın almak sizin uhdenizde ise tıpkı, Ayetullah Fazıl Lenkerani (r.a), Behcet (r.a) ve Zencani taklit mercilerinin fetvası esasınca humus d&uuml;şmez, Ama diğer taklit mercilerinin fetvasına g&ouml;re humus d&uuml;şmektedir.[2]\r\n\r\n\r\n	Sonu&ccedil; itibari ile siz vazifenizi kendi taklit mercinizin fetvasına g&ouml;re belirleyerek ona amel ediniz. Elbette arsa ve apartmana humus d&uuml;şmesi konusunda siz onları satıp paralarını aldığınızda onların humusunu &ouml;deyebilirsiniz.\r\n\r\n\r\n	&nbsp;\r\n	\r\n		&nbsp;---------------\r\n\r\n\r\n\r\n	[1] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 2, s. 24.\r\n\r\n\r\n	[2] Tevzih&uuml;&rsquo;l-Mesail-i Meraci, c. 2, s. 79, soru 909.',''),(422,'tr430','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullahe&#39;l-uzma SİSTANİ&rsquo;NİN (Allah y&uuml;ce g&ouml;lgesini devam ettirsin) defteri</strong>:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Haddi zatında sakınca yoktur.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		&nbsp;</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullahe&#39;l-uzma MEKARİMİ ŞİRAZİ&#39;NİN (Allah y&uuml;ce g&ouml;lgesini devam ettirsin) defteri</strong>:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Eğer zaruret gerektiriyor ise, gittiğin yerlerde hakim olan haram adaplarından etkilenmiyor isen, aynı şekilde k&uuml;f&uuml;r ve fesada bulaşmayacağından emin isen her hangi bir sakıncası yoktur. Hususen eğer orada kendi s&ouml;zleri ve davranışlarıyla</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		&nbsp;</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Hz. Ayetullah Mehdi Hadevi Tahrani&rsquo;nin (Allah y&uuml;ce bereketi artırsın) bu bağlamdaki g&ouml;r&uuml;ş&uuml; ş&ouml;yledir: </strong></p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Tahsil gibi meşru olan yolculuklar, kadınlarda tesett&uuml;r gibi şer&rsquo;i kanunlara riayet etmek şartıyla sakıncası yoktur.&nbsp;&nbsp;</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		&nbsp;</p>\r\n</div>\r\n','','Ayetullahe&#39;l-uzma SİSTANİ&rsquo;NİN (Allah y&uuml;ce g&ouml;lgesini devam ettirsin) defteri:\r\n\r\n	\r\n		Haddi zatında sakınca yoktur.\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		Ayetullahe&#39;l-uzma MEKARİMİ ŞİRAZİ&#39;NİN (Allah y&uuml;ce g&ouml;lgesini devam ettirsin) defteri:\r\n\r\n	\r\n		Eğer zaruret gerektiriyor ise, gittiğin yerlerde hakim olan haram adaplarından etkilenmiyor isen, aynı şekilde k&uuml;f&uuml;r ve fesada bulaşmayacağından emin isen her hangi bir sakıncası yoktur. Hususen eğer orada kendi s&ouml;zleri ve davranışlarıyla\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		Hz. Ayetullah Mehdi Hadevi Tahrani&rsquo;nin (Allah y&uuml;ce bereketi artırsın) bu bağlamdaki g&ouml;r&uuml;ş&uuml; ş&ouml;yledir: \r\n\r\n	\r\n		Tahsil gibi meşru olan yolculuklar, kadınlarda tesett&uuml;r gibi şer&rsquo;i kanunlara riayet etmek şartıyla sakıncası yoktur.&nbsp;&nbsp;\r\n\r\n	\r\n		&nbsp;',''),(423,'tr429','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Allah a ibadet etmek ve Ona kulluk yapmak esnasında Onu tesbih etmek Onu, kulluk ve ibadet yapan kişinin zihninde, kalbinde ve iş &acirc;leminde şekillenen sıfatlardan tenzih etmek onlardan beri olduğunu bilmek anlamındadır. Diğer taraftan Allahın tesbihi zihinsel olarak tevhit makamına ulaşmamış olan insanların ekseriyeti i&ccedil;in pratik olarak (kendi istekleriyle dolayısıyla Allahın sıfatlarıyla meşgul olduklarından dolayı) Allahın v&uuml;cudunun kendisine olan tevecc&uuml;h adata tatil etmiş olurlar. Bu nedenle tatil ve nefiyden sakınmak i&ccedil;in kuranı kerimde defalarca tesbih ve hamd etmeye ya hamd (cemal sıfatları &ouml;vme) ile birlikte tesbih etmeye tavsiye edilmiştir.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Tesbih:</p>\r\n\r\n<p>\r\n	Tesbih genel anlamıyla kulluk, Allah ı anma ve Onu y&acirc;d etmek i&ccedil;in istifade edilmiştir.[1] Ama asıl itibarıyla Allah ı şirkten, ortaklıktan, noksan sıfatlardan ve yaratıkların sıfatlarından beri ve m&uuml;nezzeh olduğunu ifade etmektedir.[2] İmam Cafer Sadıktan (a.s.) subhanellah kelimesinin manası sorulduğunda ş&ouml;yle cevap veriyor: &ldquo;yani Allahı tenzih etmek&rdquo;.[3]&nbsp; Allah-ı tesbih, tenzih ve takdis etmenin kendisinin mertebeleri vardır. Bu mertebelerin en y&uuml;cesi Allah-ı, olanaklık (m&uuml;mk&uuml;n) niteliğini taşıyan t&uuml;m varlıkların sıfat ve gereksinimlerinden uzak ve beri olduğu anlamını ifade eden makam ve mertebedir. Hata Allah-u Te&acirc;l&acirc;, olanaklı niteliğine sahip olan varlıkların sahip oldukları kemal sıfatlarından ve akla gelen her &ccedil;eşit şeylerden bile beri ve uzaktır.[4]</p>\r\n\r\n<p>\r\n	Namazda Tesbihin Makamı</p>\r\n\r\n<p>\r\n	L&uuml;gatte ve zihinsel kavramda tesbih Allah ı sıfatlardan ister noksanlığı ifade eden sıfatlar olsun ister olanaklı niteliklere sahip olanların sıfatları olsun t&uuml;n&uuml;nden beri olduğu anlamını ifade ettiği gibi namazda da tesbihi Allah-a kulluk etme bağlamında ona yakışır ve uygun bir şekilde mana edilmesi gerekir. Ş&ouml;yle ki; Allahın kulluğundaki tesbih, Allah-ı şirkten, ortaklık sıfattan beri olduğu anlamındadır. Pratikte ise tesbih edinin kendisi kendisinden (kulun kendisi) şirki ve ortaklık koşma anlayışını uzaklaştırmak anlamındadır. Başka bir ifadeyle namaz esnasında Allah ı tesbih etmek sıfatlarının ve her hangi bir menfaat ve gayenin &ouml;tesinde zatına &acirc;şık olmak anlamındadır. Zira ister d&uuml;nyevi ister uhrevi olsun her &ccedil;eşit menfaat i&ccedil;in Allaha ibadet etmek onun sıfatlarına ibadet etmek anlamındadır. Tesbih ise tam bunun karşısında ve tekab&uuml;l&uuml;nde yer almış olan bir anlamı ifade ediyor.</p>\r\n\r\n<p>\r\n	B&ouml;ylece şu neticeye varıyoruz ki kulluk yapan ve tesbih eden kimse &ouml;yle bir halette Allah ı tesbih etmelidir ki kendini temizlemek, kendini kendisiyle Allah-ı arasına hicaba d&ouml;n&uuml;şm&uuml;ş ve zihnine hutur etmiş vahimlerden, tasavvurlardan, isteklerden tesbih ve tenzih ediyor anlamını taşır şeklinde ibadet etmelidir.</p>\r\n\r\n<p>\r\n	Hz. Ali&rsquo;den (a.s.) &ldquo;subhanellah&rdquo; kelimesinin tefsirini sorduklarında ş&ouml;yle cevap veriyor: &ldquo;subhanellah, m&uuml;şrikler Allah hakkında s&ouml;ylemiş oldukları her &ccedil;eşit şeylerden Allah zatını tenzih ve tazim etmek anlamındadır&rdquo;.[5]&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Zira m&uuml;şrikler her hal&uuml;karda Allah hakkında kabul g&ouml;rd&uuml;kleri her sıfatı, kendi şirk anlayışı ve isteklerinin &ccedil;er&ccedil;evesinde g&ouml;r&uuml;rler.</p>\r\n\r\n<p>\r\n	Ge&ccedil;en konulardan namazda insanın peşinde olduğu asıl gayenin tahakkuk bulması i&ccedil;in tesbihin zaruri olduğu &ccedil;ok a&ccedil;ık bir şekilde anlaşılmış oldu. Zira namaz ve sal&acirc;tın, hakikati aşk ile Allaha kulluk etmektir. Secde makamında fena ve yokluk derecesine kadar insan gidiyor. Nihayet fenadan sonra Allah ile m&uuml;lakat eder. Ş&ouml;yle demişlerdir: &ldquo;namaz m&uuml;minin miracıdır&rdquo;.[6] Buna binaen namazın aslı ve zatı Allah dışında her şeyden ilgisini kesmek ve yalınızca Allaha kulluk etmektir. Sadece Allah-ı, Allahtan dilemektir. Bu vasıflarla Allahın ger&ccedil;ek tesbihi &ccedil;ok y&uuml;ksek ve b&uuml;y&uuml;k ve bir&ccedil;ok mertebesi olan bir makam olduğu anlaşılmaktadır.</p>\r\n\r\n<p>\r\n	Tesbihin Hamd ile Birlikte Oluşu:&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Tatil ve teşbih:</p>\r\n\r\n<p>\r\n	Şuhutsal ve kalbi olarak Allah ı derk etmeye nail olmamış bir&ccedil;ok insan i&ccedil;in zihinsel ve pratik olarak (zihninde canlandırdıkları hedefler, d&uuml;ş&uuml;nd&uuml;kleri menfaatler insanı kendisiyle meşgul etmiş dolayısıyla Allahın sıfatlarıyla ilgileniyor olması onu Allahın zatından gafil etmiş ve) Allahın v&uuml;cudunu tatil etmelerine neden olmuştur. Allahın sıfatını tatil etmek şu anlamdadır. Sırf ve saf tenzih neticesinde Allaha itikat ve inanmakla birlikte pratik ise Allah-ı kendi memleketinden irtibatını kesmek ve onunla yaratıkları arasında var olan irtibatı olanaklıktan &ccedil;ıkarmaktır. Tesbih ise bunun tam karşısında ve tekab&uuml;l&uuml;nde yer almaktadır. Yani Allah-ı yaratıklarıyla aynı ve onlara benzer olmadığınıo s&ouml;ylemektir. Ş&ouml;yle nakledilmiştir: &ldquo;Allah ı yaratıklarıyla aynı bilmek k&uuml;f&uuml;rd&uuml;r, onlardan ayrı olduğunu s&ouml;ylemek de tatil anlamındadır. Bu ikisinin arasını bulmak ise tevhittir&rdquo;.[7]</p>\r\n\r\n<p>\r\n	Buna binaen Allah ı tesbih etme makamında tatilden sakınmak şu anlama gelir: her t&uuml;r sıfatı Allahtan silerek Allah ı kendi memleketinden dışarı kovmamaktır. Ve varlık &acirc;leminde Onun Cemalsal ve celalsal olarak hazırda bulunduğunu ink&acirc;r etmemektir. Bundan dolayıdır ki bu t&uuml;r tesbihten sakınmak i&ccedil;in ki pratik olarak tatile varıyor kuranı kerimde defalarca tesbihle birlikte hamd edilmesi tavsiye edilmiştir. Ve tesbih genellikle hamd ile birlikte zikir edilmiştir.[8]&nbsp; Zira hamd Allahın cemal sıfatlarını &ouml;vmek anlamındadır. Namazda da tesbihin olduğu her yerde hamd da vardır. Bu ikisi birlikte gelmişlerdir. Hamd ile olan tesbih teşbih ile tatil arasında var olan bir yoldur.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; İspat Yolundan Tesbih:</p>\r\n\r\n<p>\r\n	Genel anlamda Allahın tesbihi iki y&ouml;nle m&uuml;mk&uuml;nd&uuml;r:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Nefiy ile tesbih<br />\r\n	&nbsp;&nbsp;&nbsp; İspat ile tesbih (hamd ile tesbih)</p>\r\n\r\n<p>\r\n	Nefiy yoluyla yapılan tesbihin anlamı şudur: Benzerliğe ve noksanlıklara delalet eden her &ccedil;eşit sıfatı Allahtan ink&acirc;r etmek ve uzaklaştırmaktır.</p>\r\n\r\n<p>\r\n	Ama ispat ile (hamd ile tesbih) yapılan tesbihin &ccedil;ok latif ve zarif bir anlamı var olmaktadır. Bu mana bir&ccedil;ok ayette tekit konusu olmuştur. Namazda da Allah ı bu şekilde tesbih edilmesi gerekmektedir. Hamd ile tesbih etmek ya hamd ile birlikte tesbih etmektir. Bu tesbih tam tatilin tekab&uuml;l&uuml;nde yer almakta ve Allah tesbih edildiği halde zımnen Onun i&ccedil;in cemal sıfatlarını da ispatlama anlayışı var olmakta. Ş&ouml;yle ki: cemali olan her sıfatı Allahın aynası ve onun eseri olarak g&ouml;rmektir. Elbette onları ne Allahın kendisi olduğunu olarak algılar ne Allah ı o sıfatlar gibi olduğunu bilir. Buna binaen ger&ccedil;ek namaz kılan kişi Allahın tecellilerine (Allahın eserleri olduğu unvanıyla)&nbsp; &acirc;şık olmanın yanı sıra Allahın zatını ve kendisini bu sıfatların mebdei ve bu sıfatların dışında olduğunu g&ouml;rerek ve Onun zatına kulluk eder olmaktır. Nihayette sıfatların (şirk sıfatlarından) &ouml;tesine ge&ccedil;erek sıfatların mebdeine yaklaşıyor. Allah&rsquo;a olan hakiki aşk da ger&ccedil;ek anlamda Allahtan sıfatları nefiy etmek ve onun dışında olan b&uuml;t&uuml;n bağlılıklardan kurtulup fani olmak anlamındadır. Elbette tatil anlayışıyla hi&ccedil;bir irtibatı olmamakla birlikte Allah dışında her hangi bir şeyin kulluğuna da du&ccedil;ar olmuyor.</p>\r\n\r\n<p>\r\n	Aşnayan reh ışk der in bahri amik</p>\r\n\r\n<p>\r\n	Gark geştend ve ne geştend bı abi alude</p>\r\n\r\n<p>\r\n	Yani. Aşk yoluna aşına olan kimseler bu derin okyanusta gark olduklarına rağmen suyuyla alude (bulaşmış) olmamışlardır.</p>\r\n\r\n<p>\r\n	Hz. Ali (a.s.) tesbih ile olan hamd ve bu ikisinin konumu hakkında ş&ouml;yle buyuruyor: &ldquo;et-tesbihu nisful mizan ve el-hamdu yemle&uuml;&rsquo;l &ndash; mizane. Yani tesbih mizanın yarısıdır ve hamd mizanı doldurur&rdquo;.[9]</p>\r\n\r\n<p>\r\n	İlimi ve irfani olan tesbihin bu manasının tahakkuk bulması ve tatil ve teşbih anlayışından uzak ve doğru bir tesbih ve hamd yolunu bulmak Allaha aşık olmak ve Ona kulluk yapmakta &ccedil;aba ve cihat etmeye ihtiya&ccedil; olduğunu gerektirir. Bu s&ouml;zler sadece beyan ve a&ccedil;ıklama sahası ve dairesinde tesbihin, zikrin ve namazın makam ve mertebelerine birer işaret konumundadır.</p>\r\n\r\n<p>\r\n	S&ouml;z&uuml;n kısası tesbihin hamd ile birlikte oluşu zikir ettiğimiz anlamlar salik-i ilallahı (Allaha doğru seyir halinde olan kimseyi) nihayette irfansal tevhide kılavuzluk yapacaktır. &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Mustafevi, Hasan, &ldquo;et-tahkik-u fi kelimatil -&nbsp; kuranıl -&nbsp; kerim&rdquo; Tahran: terc&uuml;me ve neşri kitap, c. 5, s, 19.</p>\r\n\r\n<p>\r\n	[2] &ldquo;Et-tesbih-u huve ettenzihu anişşirki velaczi vennaksi&hellip;&rdquo;, ibni Arabi, &ldquo;tefsiri ibni Arabi&rdquo;, Beyrut: daru ihyai turasil-arabi, 1442, k. c. 1, s, 19.</p>\r\n\r\n<p>\r\n	[3] &ldquo;Aba Abdullahtan (a.s.) sordum: subhanellah şeklinde olan Allah s&ouml;z&uuml;n&uuml;n manası nedir? Cevaben ş&ouml;yle buyurdu: &ldquo;Onu tenzih etmek anlamındadır&rdquo;. (kuleyni, &ldquo;elkafi&rdquo;, Tahran: darul &ndash; kitabil islamiye, 136, şemsi,&nbsp; c. 1, s, 118. &nbsp;</p>\r\n\r\n<p>\r\n	[4] &ldquo;Tesbih, Allah ı şirkten ve onu acizlik ve benzer gibi noksan sıfatlardan tenzih etmektir. Takdis ise Allah ı olanaklı niteliğini taşıyan her &ccedil;eşit varlıkların sıfatlarından ve gereksinimlerinde ve hata onların sahip oldukları kemal sıfatlarından, sınırlamayı ve takyit anlamını veren zihinlere gelen her &ccedil;eşit h&uuml;k&uuml;mlerden tenzih etmek anlamındadır&rdquo;. (ibni Arabi, &ldquo;fususul &ndash; hikem&rdquo;, intişarati ez-zehra 1370, şemsi, s, 46.</p>\r\n\r\n<p>\r\n	[5] Muhaddis Nuri, &ldquo;el-m&uuml;stedreku&rsquo;l - vesail&rdquo;, Kum: m&uuml;esesei alul beyt, 1408,k., ci 5, s. 323. &nbsp;</p>\r\n\r\n<p>\r\n	[6] Meclisi, &ldquo;biharu&rsquo;l - envar&rdquo;, Beyrut: m&uuml;esesei el - vefa, c. 81, s. 255.</p>\r\n\r\n<p>\r\n	[7] &ldquo;Ayrı etmeksizin cem etmek zındıklıktır, cemsiz ayırt etmek de tatildir, ikisinin arasını bulmak tevhittir&rdquo;, (amuli, seyit Hayder, &ldquo;camiul esrar ve menbeul envar&rdquo;, intişarati irşadi İslami, baskı t.y., s. 117: Hasan Zade Amuli, &ldquo;mumedu&rsquo;l - himem&rdquo;, vezareti ferhengi ve irşadi İslami, 1378, ş., s. 109.</p>\r\n\r\n<p>\r\n	[8] &ldquo;Fe sebih bi Hamdi rebbike vesteğfirhu innehu kane tevvaba&rdquo;, nasr, 3. Hamd ile tasbih etmek, on defadan daha fazla kuranda zikredilmiştir.</p>\r\n\r\n<p>\r\n	[9] Kuleyni, &ldquo;el &ndash; kafi&rdquo;, Tahran: darul kutubil islamiye, 1365, h.ş., c, 2, s. 50.</p>\r\n','Allah a ibadet etmek ve Ona kulluk yapmak esnasında Onu tesbih etmek Onu, kulluk ve ibadet yapan kişinin zihninde, kalbinde ve iş &acirc;leminde şekillenen sıfatlardan tenzih etmek onlardan beri olduğunu bilmek anlamındadır. Diğer taraftan Allahın tesbihi zihinsel olarak tevhit makamına ulaşmamış olan insanların ekseriyeti i&ccedil;in pratik olarak (kendi istekleriyle dolayısıyla Allahın sıfatlarıyla meşgul olduklarından dolayı) Allahın v&uuml;cudunun kendisine olan tevecc&uuml;h adata tatil etmiş olurlar. Bu nedenle tatil ve nefiyden sakınmak i&ccedil;in kuranı kerimde defalarca tesbih ve hamd etmeye ya hamd (cemal sıfatları &ouml;vme) ile birlikte tesbih etmeye tavsiye edilmiştir.','&nbsp;Tesbih:\r\n\r\n\r\n	Tesbih genel anlamıyla kulluk, Allah ı anma ve Onu y&acirc;d etmek i&ccedil;in istifade edilmiştir.[1] Ama asıl itibarıyla Allah ı şirkten, ortaklıktan, noksan sıfatlardan ve yaratıkların sıfatlarından beri ve m&uuml;nezzeh olduğunu ifade etmektedir.[2] İmam Cafer Sadıktan (a.s.) subhanellah kelimesinin manası sorulduğunda ş&ouml;yle cevap veriyor: &ldquo;yani Allahı tenzih etmek&rdquo;.[3]&nbsp; Allah-ı tesbih, tenzih ve takdis etmenin kendisinin mertebeleri vardır. Bu mertebelerin en y&uuml;cesi Allah-ı, olanaklık (m&uuml;mk&uuml;n) niteliğini taşıyan t&uuml;m varlıkların sıfat ve gereksinimlerinden uzak ve beri olduğu anlamını ifade eden makam ve mertebedir. Hata Allah-u Te&acirc;l&acirc;, olanaklı niteliğine sahip olan varlıkların sahip oldukları kemal sıfatlarından ve akla gelen her &ccedil;eşit şeylerden bile beri ve uzaktır.[4]\r\n\r\n\r\n	Namazda Tesbihin Makamı\r\n\r\n\r\n	L&uuml;gatte ve zihinsel kavramda tesbih Allah ı sıfatlardan ister noksanlığı ifade eden sıfatlar olsun ister olanaklı niteliklere sahip olanların sıfatları olsun t&uuml;n&uuml;nden beri olduğu anlamını ifade ettiği gibi namazda da tesbihi Allah-a kulluk etme bağlamında ona yakışır ve uygun bir şekilde mana edilmesi gerekir. Ş&ouml;yle ki; Allahın kulluğundaki tesbih, Allah-ı şirkten, ortaklık sıfattan beri olduğu anlamındadır. Pratikte ise tesbih edinin kendisi kendisinden (kulun kendisi) şirki ve ortaklık koşma anlayışını uzaklaştırmak anlamındadır. Başka bir ifadeyle namaz esnasında Allah ı tesbih etmek sıfatlarının ve her hangi bir menfaat ve gayenin &ouml;tesinde zatına &acirc;şık olmak anlamındadır. Zira ister d&uuml;nyevi ister uhrevi olsun her &ccedil;eşit menfaat i&ccedil;in Allaha ibadet etmek onun sıfatlarına ibadet etmek anlamındadır. Tesbih ise tam bunun karşısında ve tekab&uuml;l&uuml;nde yer almış olan bir anlamı ifade ediyor.\r\n\r\n\r\n	B&ouml;ylece şu neticeye varıyoruz ki kulluk yapan ve tesbih eden kimse &ouml;yle bir halette Allah ı tesbih etmelidir ki kendini temizlemek, kendini kendisiyle Allah-ı arasına hicaba d&ouml;n&uuml;şm&uuml;ş ve zihnine hutur etmiş vahimlerden, tasavvurlardan, isteklerden tesbih ve tenzih ediyor anlamını taşır şeklinde ibadet etmelidir.\r\n\r\n\r\n	Hz. Ali&rsquo;den (a.s.) &ldquo;subhanellah&rdquo; kelimesinin tefsirini sorduklarında ş&ouml;yle cevap veriyor: &ldquo;subhanellah, m&uuml;şrikler Allah hakkında s&ouml;ylemiş oldukları her &ccedil;eşit şeylerden Allah zatını tenzih ve tazim etmek anlamındadır&rdquo;.[5]&nbsp; &nbsp;\r\n\r\n\r\n	Zira m&uuml;şrikler her hal&uuml;karda Allah hakkında kabul g&ouml;rd&uuml;kleri her sıfatı, kendi şirk anlayışı ve isteklerinin &ccedil;er&ccedil;evesinde g&ouml;r&uuml;rler.\r\n\r\n\r\n	Ge&ccedil;en konulardan namazda insanın peşinde olduğu asıl gayenin tahakkuk bulması i&ccedil;in tesbihin zaruri olduğu &ccedil;ok a&ccedil;ık bir şekilde anlaşılmış oldu. Zira namaz ve sal&acirc;tın, hakikati aşk ile Allaha kulluk etmektir. Secde makamında fena ve yokluk derecesine kadar insan gidiyor. Nihayet fenadan sonra Allah ile m&uuml;lakat eder. Ş&ouml;yle demişlerdir: &ldquo;namaz m&uuml;minin miracıdır&rdquo;.[6] Buna binaen namazın aslı ve zatı Allah dışında her şeyden ilgisini kesmek ve yalınızca Allaha kulluk etmektir. Sadece Allah-ı, Allahtan dilemektir. Bu vasıflarla Allahın ger&ccedil;ek tesbihi &ccedil;ok y&uuml;ksek ve b&uuml;y&uuml;k ve bir&ccedil;ok mertebesi olan bir makam olduğu anlaşılmaktadır.\r\n\r\n\r\n	Tesbihin Hamd ile Birlikte Oluşu:&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Tatil ve teşbih:\r\n\r\n\r\n	Şuhutsal ve kalbi olarak Allah ı derk etmeye nail olmamış bir&ccedil;ok insan i&ccedil;in zihinsel ve pratik olarak (zihninde canlandırdıkları hedefler, d&uuml;ş&uuml;nd&uuml;kleri menfaatler insanı kendisiyle meşgul etmiş dolayısıyla Allahın sıfatlarıyla ilgileniyor olması onu Allahın zatından gafil etmiş ve) Allahın v&uuml;cudunu tatil etmelerine neden olmuştur. Allahın sıfatını tatil etmek şu anlamdadır. Sırf ve saf tenzih neticesinde Allaha itikat ve inanmakla birlikte pratik ise Allah-ı kendi memleketinden irtibatını kesmek ve onunla yaratıkları arasında var olan irtibatı olanaklıktan &ccedil;ıkarmaktır. Tesbih ise bunun tam karşısında ve tekab&uuml;l&uuml;nde yer almaktadır. Yani Allah-ı yaratıklarıyla aynı ve onlara benzer olmadığınıo s&ouml;ylemektir. Ş&ouml;yle nakledilmiştir: &ldquo;Allah ı yaratıklarıyla aynı bilmek k&uuml;f&uuml;rd&uuml;r, onlardan ayrı olduğunu s&ouml;ylemek de tatil anlamındadır. Bu ikisinin arasını bulmak ise tevhittir&rdquo;.[7]\r\n\r\n\r\n	Buna binaen Allah ı tesbih etme makamında tatilden sakınmak şu anlama gelir: her t&uuml;r sıfatı Allahtan silerek Allah ı kendi memleketinden dışarı kovmamaktır. Ve varlık &acirc;leminde Onun Cemalsal ve celalsal olarak hazırda bulunduğunu ink&acirc;r etmemektir. Bundan dolayıdır ki bu t&uuml;r tesbihten sakınmak i&ccedil;in ki pratik olarak tatile varıyor kuranı kerimde defalarca tesbihle birlikte hamd edilmesi tavsiye edilmiştir. Ve tesbih genellikle hamd ile birlikte zikir edilmiştir.[8]&nbsp; Zira hamd Allahın cemal sıfatlarını &ouml;vmek anlamındadır. Namazda da tesbihin olduğu her yerde hamd da vardır. Bu ikisi birlikte gelmişlerdir. Hamd ile olan tesbih teşbih ile tatil arasında var olan bir yoldur.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; İspat Yolundan Tesbih:\r\n\r\n\r\n	Genel anlamda Allahın tesbihi iki y&ouml;nle m&uuml;mk&uuml;nd&uuml;r:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Nefiy ile tesbih\r\n	&nbsp;&nbsp;&nbsp; İspat ile tesbih (hamd ile tesbih)\r\n\r\n\r\n	Nefiy yoluyla yapılan tesbihin anlamı şudur: Benzerliğe ve noksanlıklara delalet eden her &ccedil;eşit sıfatı Allahtan ink&acirc;r etmek ve uzaklaştırmaktır.\r\n\r\n\r\n	Ama ispat ile (hamd ile tesbih) yapılan tesbihin &ccedil;ok latif ve zarif bir anlamı var olmaktadır. Bu mana bir&ccedil;ok ayette tekit konusu olmuştur. Namazda da Allah ı bu şekilde tesbih edilmesi gerekmektedir. Hamd ile tesbih etmek ya hamd ile birlikte tesbih etmektir. Bu tesbih tam tatilin tekab&uuml;l&uuml;nde yer almakta ve Allah tesbih edildiği halde zımnen Onun i&ccedil;in cemal sıfatlarını da ispatlama anlayışı var olmakta. Ş&ouml;yle ki: cemali olan her sıfatı Allahın aynası ve onun eseri olarak g&ouml;rmektir. Elbette onları ne Allahın kendisi olduğunu olarak algılar ne Allah ı o sıfatlar gibi olduğunu bilir. Buna binaen ger&ccedil;ek namaz kılan kişi Allahın tecellilerine (Allahın eserleri olduğu unvanıyla)&nbsp; &acirc;şık olmanın yanı sıra Allahın zatını ve kendisini bu sıfatların mebdei ve bu sıfatların dışında olduğunu g&ouml;rerek ve Onun zatına kulluk eder olmaktır. Nihayette sıfatların (şirk sıfatlarından) &ouml;tesine ge&ccedil;erek sıfatların mebdeine yaklaşıyor. Allah&rsquo;a olan hakiki aşk da ger&ccedil;ek anlamda Allahtan sıfatları nefiy etmek ve onun dışında olan b&uuml;t&uuml;n bağlılıklardan kurtulup fani olmak anlamındadır. Elbette tatil anlayışıyla hi&ccedil;bir irtibatı olmamakla birlikte Allah dışında her hangi bir şeyin kulluğuna da du&ccedil;ar olmuyor.\r\n\r\n\r\n	Aşnayan reh ışk der in bahri amik\r\n\r\n\r\n	Gark geştend ve ne geştend bı abi alude\r\n\r\n\r\n	Yani. Aşk yoluna aşına olan kimseler bu derin okyanusta gark olduklarına rağmen suyuyla alude (bulaşmış) olmamışlardır.\r\n\r\n\r\n	Hz. Ali (a.s.) tesbih ile olan hamd ve bu ikisinin konumu hakkında ş&ouml;yle buyuruyor: &ldquo;et-tesbihu nisful mizan ve el-hamdu yemle&uuml;&rsquo;l &ndash; mizane. Yani tesbih mizanın yarısıdır ve hamd mizanı doldurur&rdquo;.[9]\r\n\r\n\r\n	İlimi ve irfani olan tesbihin bu manasının tahakkuk bulması ve tatil ve teşbih anlayışından uzak ve doğru bir tesbih ve hamd yolunu bulmak Allaha aşık olmak ve Ona kulluk yapmakta &ccedil;aba ve cihat etmeye ihtiya&ccedil; olduğunu gerektirir. Bu s&ouml;zler sadece beyan ve a&ccedil;ıklama sahası ve dairesinde tesbihin, zikrin ve namazın makam ve mertebelerine birer işaret konumundadır.\r\n\r\n\r\n	S&ouml;z&uuml;n kısası tesbihin hamd ile birlikte oluşu zikir ettiğimiz anlamlar salik-i ilallahı (Allaha doğru seyir halinde olan kimseyi) nihayette irfansal tevhide kılavuzluk yapacaktır. &nbsp;\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Mustafevi, Hasan, &ldquo;et-tahkik-u fi kelimatil -&nbsp; kuranıl -&nbsp; kerim&rdquo; Tahran: terc&uuml;me ve neşri kitap, c. 5, s, 19.\r\n\r\n\r\n	[2] &ldquo;Et-tesbih-u huve ettenzihu anişşirki velaczi vennaksi&hellip;&rdquo;, ibni Arabi, &ldquo;tefsiri ibni Arabi&rdquo;, Beyrut: daru ihyai turasil-arabi, 1442, k. c. 1, s, 19.\r\n\r\n\r\n	[3] &ldquo;Aba Abdullahtan (a.s.) sordum: subhanellah şeklinde olan Allah s&ouml;z&uuml;n&uuml;n manası nedir? Cevaben ş&ouml;yle buyurdu: &ldquo;Onu tenzih etmek anlamındadır&rdquo;. (kuleyni, &ldquo;elkafi&rdquo;, Tahran: darul &ndash; kitabil islamiye, 136, şemsi,&nbsp; c. 1, s, 118. &nbsp;\r\n\r\n\r\n	[4] &ldquo;Tesbih, Allah ı şirkten ve onu acizlik ve benzer gibi noksan sıfatlardan tenzih etmektir. Takdis ise Allah ı olanaklı niteliğini taşıyan her &ccedil;eşit varlıkların sıfatlarından ve gereksinimlerinde ve hata onların sahip oldukları kemal sıfatlarından, sınırlamayı ve takyit anlamını veren zihinlere gelen her &ccedil;eşit h&uuml;k&uuml;mlerden tenzih etmek anlamındadır&rdquo;. (ibni Arabi, &ldquo;fususul &ndash; hikem&rdquo;, intişarati ez-zehra 1370, şemsi, s, 46.\r\n\r\n\r\n	[5] Muhaddis Nuri, &ldquo;el-m&uuml;stedreku&rsquo;l - vesail&rdquo;, Kum: m&uuml;esesei alul beyt, 1408,k., ci 5, s. 323. &nbsp;\r\n\r\n\r\n	[6] Meclisi, &ldquo;biharu&rsquo;l - envar&rdquo;, Beyrut: m&uuml;esesei el - vefa, c. 81, s. 255.\r\n\r\n\r\n	[7] &ldquo;Ayrı etmeksizin cem etmek zındıklıktır, cemsiz ayırt etmek de tatildir, ikisinin arasını bulmak tevhittir&rdquo;, (amuli, seyit Hayder, &ldquo;camiul esrar ve menbeul envar&rdquo;, intişarati irşadi İslami, baskı t.y., s. 117: Hasan Zade Amuli, &ldquo;mumedu&rsquo;l - himem&rdquo;, vezareti ferhengi ve irşadi İslami, 1378, ş., s. 109.\r\n\r\n\r\n	[8] &ldquo;Fe sebih bi Hamdi rebbike vesteğfirhu innehu kane tevvaba&rdquo;, nasr, 3. Hamd ile tasbih etmek, on defadan daha fazla kuranda zikredilmiştir.\r\n\r\n\r\n	[9] Kuleyni, &ldquo;el &ndash; kafi&rdquo;, Tahran: darul kutubil islamiye, 1365, h.ş., c, 2, s. 50.'),(424,'tr428','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullah Uzma Mekarim Şirazi (Allah onun g&ouml;lgesini &uuml;zerimizden eksik etmesin):</strong></p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Sakıncası yoktur.</p>\r\n</div>\r\n','','Ayetullah Uzma Mekarim Şirazi (Allah onun g&ouml;lgesini &uuml;zerimizden eksik etmesin):\r\n\r\n	\r\n		Sakıncası yoktur.',''),(425,'tr427','<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	<strong>Ayetullah Mekarim Şirazi (Allah onun g&ouml;lgesini &uuml;zerimizden eksik etmesin):</strong></p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Genelde olduğu gibi (genelde kadınlar kendi mehriyelerini istemiyorlar) kadınlar mehriyelerini istemedikleri s&uuml;rece, onların mihriyeleri humustan kesredilecek (ayırt edilecek) &nbsp;bor&ccedil;lardan sayılmıyor.</p>\r\n','','Ayetullah Mekarim Şirazi (Allah onun g&ouml;lgesini &uuml;zerimizden eksik etmesin):\r\n\r\n\r\n	Genelde olduğu gibi (genelde kadınlar kendi mehriyelerini istemiyorlar) kadınlar mehriyelerini istemedikleri s&uuml;rece, onların mihriyeleri humustan kesredilecek (ayırt edilecek) &nbsp;bor&ccedil;lardan sayılmıyor.',''),(426,'tr426','<p>\r\n	&nbsp;Zek&acirc;t d&uuml;şen şeylerin, zek&acirc;tı verildikten sonra yıllık harcamalardan geriye fazlası kalmışsa bunların humusu verilmelidir.[1]</p>\r\n\r\n<p>\r\n	Dokuz şeye zek&acirc;t d&uuml;şer: 1. Buğday, 2. Arpa, 3. Hurma, 4. Kuru &uuml;z&uuml;m, 5. Altın, 6. G&uuml;m&uuml;ş,[2] 7. Deve, 8. İnek, 9. Koyun. Bu dokuz şeyin birisine sahip olan bir kimse, belirtilen şartlara haiz ise belirtilen miktarı kendilerine zek&acirc;t verilmesi gereken kimselerin birisine ulaştırması gerekir.[3]</p>\r\n\r\n<p>\r\n	O halde bu dokuz şeylerden birine sahip olan kimse, bunların şartlarını g&ouml;z &ouml;n&uuml;nde bulundurarak zek&acirc;tını vermesi gerekir ama eğer şahıs, bu belirlenen şeylerin dışında mal varlığına sahipse, başka şartları (humus şartlarını) dikkate alarak malının humusunu vermelidir.</p>\r\n\r\n<p>\r\n	Zek&acirc;tla humusun farklarından bir diğeri de şudur: Zek&acirc;t, Haşimi seyitlerinin fakirlerine taalluk etmez ve onlara verilmez.[4] Ama humusun yarısı Haşimi seyitlerinin fakirlerine mahsustur.[5]</p>\r\n\r\n<p>\r\n	&Uuml;zerinde zek&acirc;t farz olmuş olan bir kimse, zek&acirc;tını kendi fakir akraba ve yakınlarına verebilir. Ama insan nafakası &uuml;zerinde farz olan kimselere &ouml;rneğin &ccedil;ocuklarına zek&acirc;tından harcamalarını veremez.[6] Zek&acirc;tın verileceği yerlerden bir diğeri de: İmam (a.s) veya İmamın halefi tarafından zek&acirc;t toplamak ve onu korumakla, onu imamın (a.s.) kendisine veya naibine ya fakirlere ulaştırmakla g&ouml;revlendirilmiş kimselerdir. Asıl itibariyle zek&acirc;tın verilmesi iler maliyetin (verginin) verilmesi arasında hi&ccedil;bir irtibat yoktur. Genel itibariyle her h&uuml;k&uuml;met kendi harcamaları i&ccedil;in maliyet (vergi) alınmasını karar kılmıştır.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] &ldquo;Tevzihu&rsquo;l Mesail (El-Mahşi lil İmamu&rsquo;l Humeyni)&rdquo;, c.2, s. 10; aynı şekilde bakınız: &ldquo;Sırtu&rsquo;l Necat&rdquo; (lil Hui mea havaşiyi&rsquo;t Tebrizi), Neşri Muntehabi Kum, c. 3, s. 119, soru 360.</p>\r\n\r\n<p>\r\n	[2] Sikke suretinde basılmış ve alım satımı yaygın olan altın ve g&uuml;m&uuml;ş&uuml;n zek&acirc;tı vardır. Bakınız: &ldquo;Tevzihu&rsquo;l Mesail&rdquo; (El-Mahşi lil İmamu&rsquo;l Humeyni), c. 2, s. 130.</p>\r\n\r\n<p>\r\n	[3] &ldquo;Tevzihu&rsquo;l Mesail&rdquo;, (El-Mahşi lil İmamu&rsquo;l Humeyni), c.&nbsp; 2, s. 107.</p>\r\n\r\n<p>\r\n	[4] Elbette seyit olan birisi şartlar d&acirc;hilinde başka bir seyitten zek&acirc;t alabilir. Bu konuda taklit mercileri ş&ouml;yle buyurmuşlardır: Seyit, seyit olmayandan zek&acirc;t alamaz ama humus ve diğer verilen şer&rsquo;i şeyler onun harcamaları i&ccedil;in yeterli olmuyorsa ve zek&acirc;t almaktan başka &ccedil;aresi yoksa bu durumda zek&acirc;t alabilir. Bakınız: &ldquo;Tevzihu&rsquo;l Mesail&rdquo; (El-Mahşi lil İmamu&rsquo;l Humeyni), c. 2, s. 155.</p>\r\n\r\n<p>\r\n	[5] &ldquo;Tevzihu&rsquo;l Mesail&rdquo; (El-Havaşi lil İmamu&rsquo;l Humeyni), c. 2, s. 155.</p>\r\n\r\n<p>\r\n	[6] &ldquo;Tevzihu&rsquo;l Mesail&rdquo; (El-Havaşi lil İmamu&rsquo;l Humeyni), c. 2, s. 155.</p>\r\n','','&nbsp;Zek&acirc;t d&uuml;şen şeylerin, zek&acirc;tı verildikten sonra yıllık harcamalardan geriye fazlası kalmışsa bunların humusu verilmelidir.[1]\r\n\r\n\r\n	Dokuz şeye zek&acirc;t d&uuml;şer: 1. Buğday, 2. Arpa, 3. Hurma, 4. Kuru &uuml;z&uuml;m, 5. Altın, 6. G&uuml;m&uuml;ş,[2] 7. Deve, 8. İnek, 9. Koyun. Bu dokuz şeyin birisine sahip olan bir kimse, belirtilen şartlara haiz ise belirtilen miktarı kendilerine zek&acirc;t verilmesi gereken kimselerin birisine ulaştırması gerekir.[3]\r\n\r\n\r\n	O halde bu dokuz şeylerden birine sahip olan kimse, bunların şartlarını g&ouml;z &ouml;n&uuml;nde bulundurarak zek&acirc;tını vermesi gerekir ama eğer şahıs, bu belirlenen şeylerin dışında mal varlığına sahipse, başka şartları (humus şartlarını) dikkate alarak malının humusunu vermelidir.\r\n\r\n\r\n	Zek&acirc;tla humusun farklarından bir diğeri de şudur: Zek&acirc;t, Haşimi seyitlerinin fakirlerine taalluk etmez ve onlara verilmez.[4] Ama humusun yarısı Haşimi seyitlerinin fakirlerine mahsustur.[5]\r\n\r\n\r\n	&Uuml;zerinde zek&acirc;t farz olmuş olan bir kimse, zek&acirc;tını kendi fakir akraba ve yakınlarına verebilir. Ama insan nafakası &uuml;zerinde farz olan kimselere &ouml;rneğin &ccedil;ocuklarına zek&acirc;tından harcamalarını veremez.[6] Zek&acirc;tın verileceği yerlerden bir diğeri de: İmam (a.s) veya İmamın halefi tarafından zek&acirc;t toplamak ve onu korumakla, onu imamın (a.s.) kendisine veya naibine ya fakirlere ulaştırmakla g&ouml;revlendirilmiş kimselerdir. Asıl itibariyle zek&acirc;tın verilmesi iler maliyetin (verginin) verilmesi arasında hi&ccedil;bir irtibat yoktur. Genel itibariyle her h&uuml;k&uuml;met kendi harcamaları i&ccedil;in maliyet (vergi) alınmasını karar kılmıştır.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] &ldquo;Tevzihu&rsquo;l Mesail (El-Mahşi lil İmamu&rsquo;l Humeyni)&rdquo;, c.2, s. 10; aynı şekilde bakınız: &ldquo;Sırtu&rsquo;l Necat&rdquo; (lil Hui mea havaşiyi&rsquo;t Tebrizi), Neşri Muntehabi Kum, c. 3, s. 119, soru 360.\r\n\r\n\r\n	[2] Sikke suretinde basılmış ve alım satımı yaygın olan altın ve g&uuml;m&uuml;ş&uuml;n zek&acirc;tı vardır. Bakınız: &ldquo;Tevzihu&rsquo;l Mesail&rdquo; (El-Mahşi lil İmamu&rsquo;l Humeyni), c. 2, s. 130.\r\n\r\n\r\n	[3] &ldquo;Tevzihu&rsquo;l Mesail&rdquo;, (El-Mahşi lil İmamu&rsquo;l Humeyni), c.&nbsp; 2, s. 107.\r\n\r\n\r\n	[4] Elbette seyit olan birisi şartlar d&acirc;hilinde başka bir seyitten zek&acirc;t alabilir. Bu konuda taklit mercileri ş&ouml;yle buyurmuşlardır: Seyit, seyit olmayandan zek&acirc;t alamaz ama humus ve diğer verilen şer&rsquo;i şeyler onun harcamaları i&ccedil;in yeterli olmuyorsa ve zek&acirc;t almaktan başka &ccedil;aresi yoksa bu durumda zek&acirc;t alabilir. Bakınız: &ldquo;Tevzihu&rsquo;l Mesail&rdquo; (El-Mahşi lil İmamu&rsquo;l Humeyni), c. 2, s. 155.\r\n\r\n\r\n	[5] &ldquo;Tevzihu&rsquo;l Mesail&rdquo; (El-Havaşi lil İmamu&rsquo;l Humeyni), c. 2, s. 155.\r\n\r\n\r\n	[6] &ldquo;Tevzihu&rsquo;l Mesail&rdquo; (El-Havaşi lil İmamu&rsquo;l Humeyni), c. 2, s. 155.',''),(427,'tr425','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Siz s&ouml;z&uuml;n&uuml;zde durmamakla bir insanın geleceğini s&ouml;nd&uuml;rm&uuml;şs&uuml;n&uuml;z! K&ouml;t&uuml; s&ouml;zl&uuml;l&uuml;ğ&uuml;n&uuml;z&uuml;n etkisiyle, o kızın ruhunda telafi edilemeyecek yaraların oluşması m&uuml;mk&uuml;nd&uuml;r ve bunun sorumlusu sizsiniz. Bundan dolayı siz, ona bor&ccedil;lusunuz ve boynunuzda insan hakkı gibi b&uuml;y&uuml;k bir vebal var.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Buna izafeten siz, bu haksızlığın yanında onu fahişelikle su&ccedil;lamış ve şik&acirc;yet ederek bu yaptığınızla onun, ailesinin ve akrabalarının haysiyetini tehlikeye atmışsınız ve bunun i&ccedil;in şiddetle ona bor&ccedil;lusunuz. Bu gibi durumlarda, ilk etapta doğru ve şer&rsquo;i yolla o kızın ve ailesinin rızasını almanız, Allah-u Te&acirc;l&acirc;&rsquo;nın huzurunda ger&ccedil;ekten t&ouml;vbe etmeniz ve Allah&rsquo;a bir daha b&ouml;yle b&uuml;y&uuml;k bir g&uuml;naha bulaşmayacağınıza dair s&ouml;z vermeniz durumunda, Allah sizden razı olacaktır.</p>\r\n</div>\r\n','<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Kendinizin de a&ccedil;ıkladığı gibi daimi nik&acirc;h s&ouml;z&uuml; vererek o kızla şer&rsquo;i &ouml;l&ccedil;&uuml;ler i&ccedil;inde bir ilişki olsa bile (sığayı muvakkat) uzun bir m&uuml;ddet birlikte olmuşsunuz. O kızda sizin s&ouml;z&uuml;n&uuml;ze itimat ederek ge&ccedil;ici nik&acirc;ha boyun eğmiştir. Sizin şer&rsquo;i ve ahlaki olarak delikanlılık yaparak s&ouml;z&uuml;n&uuml;zde durmanız gerekiyordu.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Ama m&uuml;teessifine ahdinize vefa etmeyerek s&ouml;z&uuml;n&uuml;z&uuml; ayaklar altına alıp bir insanın geleceğini karartmışsınız! K&ouml;t&uuml; s&ouml;zl&uuml;l&uuml;ğ&uuml;n&uuml;z&uuml;n etkisiyle, o kızın ruhunda telafi edilemeyecek yaraların oluşması m&uuml;mk&uuml;nd&uuml;r ve bunun sorumlusu sizsiniz ve bundan dolayı siz, ona bor&ccedil;lusunuz ve boynunuzda insan hakkı gibi b&uuml;y&uuml;k bir vebal var.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Sizin ondan ayrılmak i&ccedil;in ge&ccedil;erli sebebiniz olsa bile s&ouml;z vermeniz hasebiyle, karşınızdaki kimseye verdiğiniz s&ouml;z&uuml; ve a&ccedil;tığınız hasarları telafi etmeniz gerekiyor. Zira kul hakkının sadece t&ouml;vbe etmekle bağışlanmayacağı, t&ouml;vbenin yanında, hakkı ayaklar altına alınan kimsenin şahsi rızası ve zararların telafi edilmesinin de gerekli olduğu son derece a&ccedil;ıktır.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	K&ouml;t&uuml; s&ouml;zl&uuml;l&uuml;ğ&uuml;n&uuml;z ve hakka tecav&uuml;z etmenizin yanında onu fahişelikle su&ccedil;lamış ve şikayet etmekle ve fahişelik iftirasıyla haysiyetini ayaklar altına alarak onun kalbini kırmış, tehdit etmiş ve korkutmuşsunuz!!!</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Dolayısıyla siz ona birka&ccedil; y&ouml;nden şiddetle bor&ccedil;lusunuz. &Ouml;zellikle bir ferdin, bir ailenin ve akrabalarının haysiyetini ayaklar altına alındığı namus meselesi ortadadır!! Bu gibi durumlarda, ilk etapta doğru ve şer&rsquo;i yolla o kızın ve ailesinin rızasını almanız, Allah-u Te&acirc;l&acirc;&rsquo;nın huzurunda ger&ccedil;ekten t&ouml;vbe etmeniz ve Allah&rsquo;a bir daha b&ouml;yle b&uuml;y&uuml;k bir g&uuml;naha bulaşmayacağınıza dair s&ouml;z vermeniz durumunda, Allah sizden razı olacaktır.</p>\r\n','Siz s&ouml;z&uuml;n&uuml;zde durmamakla bir insanın geleceğini s&ouml;nd&uuml;rm&uuml;şs&uuml;n&uuml;z! K&ouml;t&uuml; s&ouml;zl&uuml;l&uuml;ğ&uuml;n&uuml;z&uuml;n etkisiyle, o kızın ruhunda telafi edilemeyecek yaraların oluşması m&uuml;mk&uuml;nd&uuml;r ve bunun sorumlusu sizsiniz. Bundan dolayı siz, ona bor&ccedil;lusunuz ve boynunuzda insan hakkı gibi b&uuml;y&uuml;k bir vebal var.\r\n\r\n	\r\n		Buna izafeten siz, bu haksızlığın yanında onu fahişelikle su&ccedil;lamış ve şik&acirc;yet ederek bu yaptığınızla onun, ailesinin ve akrabalarının haysiyetini tehlikeye atmışsınız ve bunun i&ccedil;in şiddetle ona bor&ccedil;lusunuz. Bu gibi durumlarda, ilk etapta doğru ve şer&rsquo;i yolla o kızın ve ailesinin rızasını almanız, Allah-u Te&acirc;l&acirc;&rsquo;nın huzurunda ger&ccedil;ekten t&ouml;vbe etmeniz ve Allah&rsquo;a bir daha b&ouml;yle b&uuml;y&uuml;k bir g&uuml;naha bulaşmayacağınıza dair s&ouml;z vermeniz durumunda, Allah sizden razı olacaktır.','Kendinizin de a&ccedil;ıkladığı gibi daimi nik&acirc;h s&ouml;z&uuml; vererek o kızla şer&rsquo;i &ouml;l&ccedil;&uuml;ler i&ccedil;inde bir ilişki olsa bile (sığayı muvakkat) uzun bir m&uuml;ddet birlikte olmuşsunuz. O kızda sizin s&ouml;z&uuml;n&uuml;ze itimat ederek ge&ccedil;ici nik&acirc;ha boyun eğmiştir. Sizin şer&rsquo;i ve ahlaki olarak delikanlılık yaparak s&ouml;z&uuml;n&uuml;zde durmanız gerekiyordu.\r\n\r\n\r\n	Ama m&uuml;teessifine ahdinize vefa etmeyerek s&ouml;z&uuml;n&uuml;z&uuml; ayaklar altına alıp bir insanın geleceğini karartmışsınız! K&ouml;t&uuml; s&ouml;zl&uuml;l&uuml;ğ&uuml;n&uuml;z&uuml;n etkisiyle, o kızın ruhunda telafi edilemeyecek yaraların oluşması m&uuml;mk&uuml;nd&uuml;r ve bunun sorumlusu sizsiniz ve bundan dolayı siz, ona bor&ccedil;lusunuz ve boynunuzda insan hakkı gibi b&uuml;y&uuml;k bir vebal var.\r\n\r\n\r\n	Sizin ondan ayrılmak i&ccedil;in ge&ccedil;erli sebebiniz olsa bile s&ouml;z vermeniz hasebiyle, karşınızdaki kimseye verdiğiniz s&ouml;z&uuml; ve a&ccedil;tığınız hasarları telafi etmeniz gerekiyor. Zira kul hakkının sadece t&ouml;vbe etmekle bağışlanmayacağı, t&ouml;vbenin yanında, hakkı ayaklar altına alınan kimsenin şahsi rızası ve zararların telafi edilmesinin de gerekli olduğu son derece a&ccedil;ıktır.\r\n\r\n\r\n	K&ouml;t&uuml; s&ouml;zl&uuml;l&uuml;ğ&uuml;n&uuml;z ve hakka tecav&uuml;z etmenizin yanında onu fahişelikle su&ccedil;lamış ve şikayet etmekle ve fahişelik iftirasıyla haysiyetini ayaklar altına alarak onun kalbini kırmış, tehdit etmiş ve korkutmuşsunuz!!!\r\n\r\n\r\n	Dolayısıyla siz ona birka&ccedil; y&ouml;nden şiddetle bor&ccedil;lusunuz. &Ouml;zellikle bir ferdin, bir ailenin ve akrabalarının haysiyetini ayaklar altına alındığı namus meselesi ortadadır!! Bu gibi durumlarda, ilk etapta doğru ve şer&rsquo;i yolla o kızın ve ailesinin rızasını almanız, Allah-u Te&acirc;l&acirc;&rsquo;nın huzurunda ger&ccedil;ekten t&ouml;vbe etmeniz ve Allah&rsquo;a bir daha b&ouml;yle b&uuml;y&uuml;k bir g&uuml;naha bulaşmayacağınıza dair s&ouml;z vermeniz durumunda, Allah sizden razı olacaktır.'),(428,'tr424','<p>\r\n	&nbsp;Taklidi mercilerin bu soruya vermiş oldukları cevaplar ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	Y&uuml;ce Rehberlik Makamı Ayetullah Hamanei:</p>\r\n\r\n<p>\r\n	Acaba kadın vatan ve ikametgah bakımından kocaya mı bağlı?</p>\r\n\r\n<p>\r\n	Cevap: Sırf zevce olmak, zorunlu olarak tabi olmaya sebep olmaz. Dolayısıyla, vatan se&ccedil;iminde ve ikamet kastında kadın isterse kocasına tabi olmayabilir. Evet; kadın irade ve hayatında m&uuml;stakil olamaz, vatan se&ccedil;iminde ve vatanından vazge&ccedil;mede kocasının iradesine bağlı olursa o zaman kocasının kararı onun i&ccedil;in de yeterlidir. Dolayısıyla, vatan edinmek amacıyla kocasının, devamlı yaşamak i&ccedil;in kendisiyle birlikte taşındığı şehir onun da vatanı olur; yine kocasının, vatanlarından vazge&ccedil;ip diğer bir şehre g&ouml;&ccedil;mesi kadının da vatanından vazge&ccedil;mesi sayılır. Yolculukta on g&uuml;n ikamet etmede kocasının ikamet etmeyi niyet ettiğinden haberdar olması, kadının kocasının isteğine boyun eğdiği, hatta kocası orada ikamet ettiği m&uuml;ddet&ccedil;e onunla birlikte olmaya mecbur bile olsa onun ikameti i&ccedil;in yeterlidir.[1]</p>\r\n\r\n<p>\r\n	Ayetullah Beh&ccedil;et:</p>\r\n\r\n<p>\r\n	Kadının eşi, asli vatan edindiği yerin dışına &ccedil;ıkar ve kadında onunla giderse, kadın orada on g&uuml;n kalmayı kastetmediği zaman namazını kasır şeklinde kılar ve kastetmenin &ouml;l&ccedil;&uuml;s&uuml; kadının kendisidir.[2]</p>\r\n\r\n<p>\r\n	Ayetullah Mekarim Şirazi:</p>\r\n\r\n<p>\r\n	Acaba kadın, vatan konusunda eşine mi tabidir?</p>\r\n\r\n<p>\r\n	Cevap: Eğer kadın bu işte eşine tabi olmayı kastetmişse, eşine tabi olacaktır ama kadının eşi onu başka bir yere gitmeye zorlarsa, kadın eşine tabi değildir.[3]</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] &ldquo;Ecvibetu&rsquo;l İstiftaat&rdquo; (Farisi), s. 145.</p>\r\n\r\n<p>\r\n	[2] &ldquo;Tevzihu&rsquo;l Mesail el-Mahaşi lil İmamu&rsquo;l Humeyni&rdquo;, c. 2, s. 914.</p>\r\n\r\n<p>\r\n	[3] &ldquo;Tevzihu&rsquo;l Mesail el-Mahaşi lil İmamu&rsquo;l Humeyni&rdquo;,, c. 2, s. 927.</p>\r\n','','&nbsp;Taklidi mercilerin bu soruya vermiş oldukları cevaplar ş&ouml;yledir:\r\n\r\n\r\n	Y&uuml;ce Rehberlik Makamı Ayetullah Hamanei:\r\n\r\n\r\n	Acaba kadın vatan ve ikametgah bakımından kocaya mı bağlı?\r\n\r\n\r\n	Cevap: Sırf zevce olmak, zorunlu olarak tabi olmaya sebep olmaz. Dolayısıyla, vatan se&ccedil;iminde ve ikamet kastında kadın isterse kocasına tabi olmayabilir. Evet; kadın irade ve hayatında m&uuml;stakil olamaz, vatan se&ccedil;iminde ve vatanından vazge&ccedil;mede kocasının iradesine bağlı olursa o zaman kocasının kararı onun i&ccedil;in de yeterlidir. Dolayısıyla, vatan edinmek amacıyla kocasının, devamlı yaşamak i&ccedil;in kendisiyle birlikte taşındığı şehir onun da vatanı olur; yine kocasının, vatanlarından vazge&ccedil;ip diğer bir şehre g&ouml;&ccedil;mesi kadının da vatanından vazge&ccedil;mesi sayılır. Yolculukta on g&uuml;n ikamet etmede kocasının ikamet etmeyi niyet ettiğinden haberdar olması, kadının kocasının isteğine boyun eğdiği, hatta kocası orada ikamet ettiği m&uuml;ddet&ccedil;e onunla birlikte olmaya mecbur bile olsa onun ikameti i&ccedil;in yeterlidir.[1]\r\n\r\n\r\n	Ayetullah Beh&ccedil;et:\r\n\r\n\r\n	Kadının eşi, asli vatan edindiği yerin dışına &ccedil;ıkar ve kadında onunla giderse, kadın orada on g&uuml;n kalmayı kastetmediği zaman namazını kasır şeklinde kılar ve kastetmenin &ouml;l&ccedil;&uuml;s&uuml; kadının kendisidir.[2]\r\n\r\n\r\n	Ayetullah Mekarim Şirazi:\r\n\r\n\r\n	Acaba kadın, vatan konusunda eşine mi tabidir?\r\n\r\n\r\n	Cevap: Eğer kadın bu işte eşine tabi olmayı kastetmişse, eşine tabi olacaktır ama kadının eşi onu başka bir yere gitmeye zorlarsa, kadın eşine tabi değildir.[3]\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] &ldquo;Ecvibetu&rsquo;l İstiftaat&rdquo; (Farisi), s. 145.\r\n\r\n\r\n	[2] &ldquo;Tevzihu&rsquo;l Mesail el-Mahaşi lil İmamu&rsquo;l Humeyni&rdquo;, c. 2, s. 914.\r\n\r\n\r\n	[3] &ldquo;Tevzihu&rsquo;l Mesail el-Mahaşi lil İmamu&rsquo;l Humeyni&rdquo;,, c. 2, s. 927.',''),(429,'tr448','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İmam Ali (a.s) bu s&ouml;z&uuml;nde, Y&uuml;ce Allah&rsquo;ın h&uuml;k&uuml;m ve bilgi olarak belirttiği şeylerin t&uuml;m hakikatten ibaret olmadığını ve Allah&rsquo;ın insanı kendisiyle y&uuml;k&uuml;ml&uuml; kılmadığı ve hakkında suskunluğu tercih ettiği başka şeylerin de olduğunu belirtmektedir. Ahiret i&ccedil;in faydasız olan c&uuml;zi bilgilerle y&uuml;k&uuml;ml&uuml; olmak bu kabildendir; zira Y&uuml;ce Allah unuttuğundan suskunluğu tercih etmemiştir. &Ccedil;&uuml;nk&uuml; Allah unutmaktan m&uuml;nezzehtir. Bu, s&ouml;z konusu hususların insanın ahireti i&ccedil;in faydasız olması ve onlarla uğraşmanın faydalı bilgileri terk etmeye sebep olması nedeniyledir. Bazı yerlerde suskun kalmadan kastin astronomi, hesap, hendese, şiir ve zarif teknik işler gibi mubah işler hakkında olması ve bunun insanlar i&ccedil;in belirtilen hususlara &ouml;nem vermemesi ve itina g&ouml;stermemesinden kaynaklanmış olması muhtemeldir. Elbette bir&ccedil;ok girift kelam ve felsefe veya h&uuml;k&uuml;mlerin felsefesi konusuna girmek, elbette bilgin ve uzmanlar dışında kalan halk kesimleri i&ccedil;in istenen bir netice vermeyeceği gibi, inan&ccedil; sapmasını bile peşinden getirebilir.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;İmam Ali (a.s) bu değerlendirmede ş&ouml;yle buyurmuştur: &ldquo;Allah size bazı şeyleri farz kılmıştır; sakın onları g&ouml;z ardı etmeyin, sizin i&ccedil;in bazı hadler belirlemiştir; onları aşmamalısınız, size bazı şeyleri yasaklamıştır; onların haramlığını aşmamalısınız ve bazı şeylerde suskunluğu se&ccedil;miştir ve bu unutmasından kaynaklanmamaktadır; o halde kendinizi zahmete atmayın.&rdquo; Burada İmam Ali (a.s), d&uuml;nyada Allah&rsquo;ın insanları y&uuml;k&uuml;ml&uuml; kıldığı veya onlara yasak kıldığı h&uuml;k&uuml;m ve hadler hakkında s&ouml;z s&ouml;ylemektedir. Ger&ccedil;ekte İmam Ali (a.s) şunu s&ouml;ylemektedir: Bu ilahi farz, haram ve hadler hakikatin t&uuml;m&uuml; değildir; bilakis Allah&rsquo;ın sizi y&uuml;k&uuml;ml&uuml; kılmadığı ve suskun kaldığı başka şeyler de mevcuttur. Ahiret i&ccedil;in faydasız olan c&uuml;zi bilgilerle y&uuml;k&uuml;ml&uuml; olmak bu kabildendir; zira Y&uuml;ce Allah unuttuğundan suskunluğu tercih etmemiştir. &Ccedil;&uuml;nk&uuml; Allah unutmaktan m&uuml;nezzehtir. Bu, s&ouml;z konusu hususların insanın ahireti i&ccedil;in faydasız olması ve onlarla uğraşmanın faydalı bilgileri terk etmeye sebep olması nedeniyledir.[1] Bazıları da ş&ouml;yle demektedir: Suskun kalmadan kasıt astronomi, hesap, hendese, şiir ve zarif teknik işler gibi mubah işler hakkında olabilir ve bunların terk edilmesi unutmadan kaynaklanmamıştır; bilakis bunun insanlar i&ccedil;in belirtilen hususlara &ouml;nem vermemesi ve itina g&ouml;stermemesinden kaynaklanmış olması muhtemeldir.[2] Elbette bir&ccedil;ok girift kelam ve felsefe veya h&uuml;k&uuml;mlerin felsefesi konusuna girmek, elbette bilgin ve uzmanlar dışında kalan halk kesimleri i&ccedil;in istenen bir netice vermeyeceği gibi, inan&ccedil; sapmasını bile peşinden getirebilir. Bundan dolayı İmam Ali&rsquo;nin s&ouml;z&uuml; şuna işaret etmektedir: Y&uuml;ce Allah hidayet, saadet, manevi ve uhrevi tek&acirc;m&uuml;l yolunda insanın gerek duyduğu her şeyi beyan etmiştir ve Kur&rsquo;an-ı Kerim&rsquo;de hidayet kitabı ve insanın programı ve hidayet gereklerini gidermeyi &uuml;stlenen bir kitaptır.[3] Ama bazı hususları belirtmemesi ve susması unutmaktan ve gafletten kaynaklanmamaktadır; zira Y&uuml;ce Allah bundan m&uuml;nezzehtir. Bu, diğer hususları bizzat &ouml;ğrenmeye koyulması i&ccedil;in insanın y&uuml;k&uuml;ml&uuml;l&uuml;k, &ccedil;alışma ve &ccedil;abasına bırakmasından kaynaklanmaktadır. Kendinizi zahmete atmayın diye ifade edilen s&ouml;z, ilm&icirc; veriler elde etme yolunda &ccedil;alışma ve &ccedil;aba g&ouml;stermeyin anlamında değildir; aksine &ccedil;abanızın &ccedil;oğunu d&uuml;nya işleri ve beyhude &ccedil;alışmalara adamayın ve de yaratılışın hedefi olan manevi hususlara ihtimam g&ouml;stermekten alıkoyacak şekilde d&uuml;nya işlerine y&ouml;nelmeyin anlamı taşımaktadır. İslam Peygamberi (s.a.a) ve imamların (a.s) &ouml;ğretilerinin ilim elde etmeyi ve insan&icirc; bilgilere ulaşmayı teşvik ettiğini kim bilmemektedir![4] Teorik ve tecr&uuml;b&icirc; ilimler ve de ekonomik, mal&icirc; ve tarım eksenli &ccedil;alışmalar da buna d&acirc;hildir.[5]&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;----------</p>\r\n\r\n<p>\r\n	[1] Behrani, İbn. Meysem, Şer-i Nehc&uuml;&rsquo;l-Belağa, terc&uuml;me, Atayi, Muhammed Rıza, c. 8, s. 97, hikmet. 97, Bonyad-ı Pejuheşhaye İslam&icirc; Astan-ı Kudsi Rezevi, Meşhed, &ccedil;ap-ı yekom, 1385 ş.</p>\r\n\r\n<p>\r\n	[2] Nevab Lahici, Mirza Muhammed Bakır, Şerh-i Nehc&uuml;&rsquo;l-Belağa, s. 301, Neşr-i Ahavan Kitap&ccedil;i, Tahran, Bi Ta.</p>\r\n\r\n<p>\r\n	[3] Bkz: İndeks: Kur&rsquo;an&rsquo;ın Kapsamlılığı, 3723 (Site: 4760).</p>\r\n\r\n<p>\r\n	[4] &quot;قَالَ النَّبِیُّ (ص) اطْلُبُوا الْعِلْمَ وَ لَوْ بِالصِّینِ فَإِنَّ طَلَبَ الْعِلْمِ فَرِیضَةٌ عَلَى کُلِّ مُسْلِمٍ&quot;Hz. Peygamber (s.a.a) ş&ouml;yle buyurmuştur: &Ccedil;in de olsa ilmin peşinden gidin; zira ilim &ouml;ğrenmek her M&uuml;sl&uuml;man&rsquo;a farzdır. Meclisi, Bihar&uuml;&rsquo;l-Envar, c. 1, s. 180, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, 1049 k.</p>\r\n\r\n<p>\r\n	[5] &quot;اعْمَلْ لِدُنْیَاکَ کَأَنَّکَ تَعِیشُ أَبَداً وَ اعْمَلْ لآِخِرَتِکَ کَأَنَّکَ تَمُوتُ غَداً...&quot;İmam H&uuml;seyin (a.s) ş&ouml;yle buyurmuştur: D&uuml;nyanız i&ccedil;in her zaman diri kalacak gibi &ccedil;alışınız. H&uuml;r Amuli, Vesail&uuml;&rsquo;ş-Şia, c. 17, s. 76, &Acirc;lu&rsquo;l-Beyt, Kum, 1409 k.</p>\r\n','İmam Ali (a.s) bu s&ouml;z&uuml;nde, Y&uuml;ce Allah&rsquo;ın h&uuml;k&uuml;m ve bilgi olarak belirttiği şeylerin t&uuml;m hakikatten ibaret olmadığını ve Allah&rsquo;ın insanı kendisiyle y&uuml;k&uuml;ml&uuml; kılmadığı ve hakkında suskunluğu tercih ettiği başka şeylerin de olduğunu belirtmektedir. Ahiret i&ccedil;in faydasız olan c&uuml;zi bilgilerle y&uuml;k&uuml;ml&uuml; olmak bu kabildendir; zira Y&uuml;ce Allah unuttuğundan suskunluğu tercih etmemiştir. &Ccedil;&uuml;nk&uuml; Allah unutmaktan m&uuml;nezzehtir. Bu, s&ouml;z konusu hususların insanın ahireti i&ccedil;in faydasız olması ve onlarla uğraşmanın faydalı bilgileri terk etmeye sebep olması nedeniyledir. Bazı yerlerde suskun kalmadan kastin astronomi, hesap, hendese, şiir ve zarif teknik işler gibi mubah işler hakkında olması ve bunun insanlar i&ccedil;in belirtilen hususlara &ouml;nem vermemesi ve itina g&ouml;stermemesinden kaynaklanmış olması muhtemeldir. Elbette bir&ccedil;ok girift kelam ve felsefe veya h&uuml;k&uuml;mlerin felsefesi konusuna girmek, elbette bilgin ve uzmanlar dışında kalan halk kesimleri i&ccedil;in istenen bir netice vermeyeceği gibi, inan&ccedil; sapmasını bile peşinden getirebilir.','&nbsp;İmam Ali (a.s) bu değerlendirmede ş&ouml;yle buyurmuştur: &ldquo;Allah size bazı şeyleri farz kılmıştır; sakın onları g&ouml;z ardı etmeyin, sizin i&ccedil;in bazı hadler belirlemiştir; onları aşmamalısınız, size bazı şeyleri yasaklamıştır; onların haramlığını aşmamalısınız ve bazı şeylerde suskunluğu se&ccedil;miştir ve bu unutmasından kaynaklanmamaktadır; o halde kendinizi zahmete atmayın.&rdquo; Burada İmam Ali (a.s), d&uuml;nyada Allah&rsquo;ın insanları y&uuml;k&uuml;ml&uuml; kıldığı veya onlara yasak kıldığı h&uuml;k&uuml;m ve hadler hakkında s&ouml;z s&ouml;ylemektedir. Ger&ccedil;ekte İmam Ali (a.s) şunu s&ouml;ylemektedir: Bu ilahi farz, haram ve hadler hakikatin t&uuml;m&uuml; değildir; bilakis Allah&rsquo;ın sizi y&uuml;k&uuml;ml&uuml; kılmadığı ve suskun kaldığı başka şeyler de mevcuttur. Ahiret i&ccedil;in faydasız olan c&uuml;zi bilgilerle y&uuml;k&uuml;ml&uuml; olmak bu kabildendir; zira Y&uuml;ce Allah unuttuğundan suskunluğu tercih etmemiştir. &Ccedil;&uuml;nk&uuml; Allah unutmaktan m&uuml;nezzehtir. Bu, s&ouml;z konusu hususların insanın ahireti i&ccedil;in faydasız olması ve onlarla uğraşmanın faydalı bilgileri terk etmeye sebep olması nedeniyledir.[1] Bazıları da ş&ouml;yle demektedir: Suskun kalmadan kasıt astronomi, hesap, hendese, şiir ve zarif teknik işler gibi mubah işler hakkında olabilir ve bunların terk edilmesi unutmadan kaynaklanmamıştır; bilakis bunun insanlar i&ccedil;in belirtilen hususlara &ouml;nem vermemesi ve itina g&ouml;stermemesinden kaynaklanmış olması muhtemeldir.[2] Elbette bir&ccedil;ok girift kelam ve felsefe veya h&uuml;k&uuml;mlerin felsefesi konusuna girmek, elbette bilgin ve uzmanlar dışında kalan halk kesimleri i&ccedil;in istenen bir netice vermeyeceği gibi, inan&ccedil; sapmasını bile peşinden getirebilir. Bundan dolayı İmam Ali&rsquo;nin s&ouml;z&uuml; şuna işaret etmektedir: Y&uuml;ce Allah hidayet, saadet, manevi ve uhrevi tek&acirc;m&uuml;l yolunda insanın gerek duyduğu her şeyi beyan etmiştir ve Kur&rsquo;an-ı Kerim&rsquo;de hidayet kitabı ve insanın programı ve hidayet gereklerini gidermeyi &uuml;stlenen bir kitaptır.[3] Ama bazı hususları belirtmemesi ve susması unutmaktan ve gafletten kaynaklanmamaktadır; zira Y&uuml;ce Allah bundan m&uuml;nezzehtir. Bu, diğer hususları bizzat &ouml;ğrenmeye koyulması i&ccedil;in insanın y&uuml;k&uuml;ml&uuml;l&uuml;k, &ccedil;alışma ve &ccedil;abasına bırakmasından kaynaklanmaktadır. Kendinizi zahmete atmayın diye ifade edilen s&ouml;z, ilm&icirc; veriler elde etme yolunda &ccedil;alışma ve &ccedil;aba g&ouml;stermeyin anlamında değildir; aksine &ccedil;abanızın &ccedil;oğunu d&uuml;nya işleri ve beyhude &ccedil;alışmalara adamayın ve de yaratılışın hedefi olan manevi hususlara ihtimam g&ouml;stermekten alıkoyacak şekilde d&uuml;nya işlerine y&ouml;nelmeyin anlamı taşımaktadır. İslam Peygamberi (s.a.a) ve imamların (a.s) &ouml;ğretilerinin ilim elde etmeyi ve insan&icirc; bilgilere ulaşmayı teşvik ettiğini kim bilmemektedir![4] Teorik ve tecr&uuml;b&icirc; ilimler ve de ekonomik, mal&icirc; ve tarım eksenli &ccedil;alışmalar da buna d&acirc;hildir.[5]&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;----------\r\n\r\n\r\n	[1] Behrani, İbn. Meysem, Şer-i Nehc&uuml;&rsquo;l-Belağa, terc&uuml;me, Atayi, Muhammed Rıza, c. 8, s. 97, hikmet. 97, Bonyad-ı Pejuheşhaye İslam&icirc; Astan-ı Kudsi Rezevi, Meşhed, &ccedil;ap-ı yekom, 1385 ş.\r\n\r\n\r\n	[2] Nevab Lahici, Mirza Muhammed Bakır, Şerh-i Nehc&uuml;&rsquo;l-Belağa, s. 301, Neşr-i Ahavan Kitap&ccedil;i, Tahran, Bi Ta.\r\n\r\n\r\n	[3] Bkz: İndeks: Kur&rsquo;an&rsquo;ın Kapsamlılığı, 3723 (Site: 4760).\r\n\r\n\r\n	[4] &quot;قَالَ النَّبِیُّ (ص) اطْلُبُوا الْعِلْمَ وَ لَوْ بِالصِّینِ فَإِنَّ طَلَبَ الْعِلْمِ فَرِیضَةٌ عَلَى کُلِّ مُسْلِمٍ&quot;Hz. Peygamber (s.a.a) ş&ouml;yle buyurmuştur: &Ccedil;in de olsa ilmin peşinden gidin; zira ilim &ouml;ğrenmek her M&uuml;sl&uuml;man&rsquo;a farzdır. Meclisi, Bihar&uuml;&rsquo;l-Envar, c. 1, s. 180, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, 1049 k.\r\n\r\n\r\n	[5] &quot;اعْمَلْ لِدُنْیَاکَ کَأَنَّکَ تَعِیشُ أَبَداً وَ اعْمَلْ لآِخِرَتِکَ کَأَنَّکَ تَمُوتُ غَداً...&quot;İmam H&uuml;seyin (a.s) ş&ouml;yle buyurmuştur: D&uuml;nyanız i&ccedil;in her zaman diri kalacak gibi &ccedil;alışınız. H&uuml;r Amuli, Vesail&uuml;&rsquo;ş-Şia, c. 17, s. 76, &Acirc;lu&rsquo;l-Beyt, Kum, 1409 k.'),(430,'tr447','<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Taklit mercilerinin bu husustaki yanıtı şudur:</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	1. Hz. Ayetullah Uzma Hamaney (&ouml;mr&uuml; uzun olsun): Onun şer&icirc; şartlarına riayet etmeyle zatı itibariyle bir engel yoktur.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	2. Hz. Ayetullah Uzma Sistani (&ouml;mr&uuml; uzun olsun): Kızın akdi, kızın babasının izniyle olmalıdır.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	3. Hz. Ayetullah Uzma Safi G&uuml;lpaygani (&ouml;mr&uuml; uzun olsun): M&uuml;min bir erkek ile m&uuml;min bir bayanın evliliği, (kızın velisinin izni gibi) şartlara riayet edilerek zati itibariyle bir engel taşımaz. Eğer başka bir sorun varsa, uygun bir cevap verilmesi i&ccedil;in a&ccedil;ık bir şekilde yazın.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	4. Hz. Ayetullah Uzma Mekarim Şirazi (&ouml;mr&uuml; uzun olsun): İslam devletinin kanunları a&ccedil;ısından eğer bu evliliğin bir sakıncası yoksa şer&icirc; olarak da bir sakıncası olmayacaktır ve bakire kızın evliliği kızın velisinin izni alınmaksızın caiz değildir. Bakireden maksat, bek&acirc;ret uzvu taşısın veya taşımasın daha &ouml;nce evlenmemiş kızdır.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	5. Hadevi Tehrani (&ouml;mr&uuml; uzun olsun): Şer&icirc; evlilik, kanun&icirc; evlilik şartına bağlı değildir. Elbette İslam devleti &ouml;zel bir maslahat uyarınca şer&icirc; evliliği bir durumda yasaklarsa, bu durumda eğer yasak y&uuml;k&uuml;ml&uuml;l&uuml;k yasağı olursa, s&ouml;z konusu evlilik haram olur, ama sahih sayılır ve eğer durum h&uuml;km&uuml; olur ve İslam devleti akdin ge&ccedil;ersiz olduğuna h&uuml;kmederse, akit ge&ccedil;ersiz olur.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Sayt-ı İstiftaat</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</p>\r\n','','Taklit mercilerinin bu husustaki yanıtı şudur:\r\n\r\n\r\n	1. Hz. Ayetullah Uzma Hamaney (&ouml;mr&uuml; uzun olsun): Onun şer&icirc; şartlarına riayet etmeyle zatı itibariyle bir engel yoktur.\r\n\r\n\r\n	2. Hz. Ayetullah Uzma Sistani (&ouml;mr&uuml; uzun olsun): Kızın akdi, kızın babasının izniyle olmalıdır.\r\n\r\n\r\n	3. Hz. Ayetullah Uzma Safi G&uuml;lpaygani (&ouml;mr&uuml; uzun olsun): M&uuml;min bir erkek ile m&uuml;min bir bayanın evliliği, (kızın velisinin izni gibi) şartlara riayet edilerek zati itibariyle bir engel taşımaz. Eğer başka bir sorun varsa, uygun bir cevap verilmesi i&ccedil;in a&ccedil;ık bir şekilde yazın.\r\n\r\n\r\n	4. Hz. Ayetullah Uzma Mekarim Şirazi (&ouml;mr&uuml; uzun olsun): İslam devletinin kanunları a&ccedil;ısından eğer bu evliliğin bir sakıncası yoksa şer&icirc; olarak da bir sakıncası olmayacaktır ve bakire kızın evliliği kızın velisinin izni alınmaksızın caiz değildir. Bakireden maksat, bek&acirc;ret uzvu taşısın veya taşımasın daha &ouml;nce evlenmemiş kızdır.\r\n\r\n\r\n	5. Hadevi Tehrani (&ouml;mr&uuml; uzun olsun): Şer&icirc; evlilik, kanun&icirc; evlilik şartına bağlı değildir. Elbette İslam devleti &ouml;zel bir maslahat uyarınca şer&icirc; evliliği bir durumda yasaklarsa, bu durumda eğer yasak y&uuml;k&uuml;ml&uuml;l&uuml;k yasağı olursa, s&ouml;z konusu evlilik haram olur, ama sahih sayılır ve eğer durum h&uuml;km&uuml; olur ve İslam devleti akdin ge&ccedil;ersiz olduğuna h&uuml;kmederse, akit ge&ccedil;ersiz olur.\r\n\r\n\r\n	Sayt-ı İstiftaat\r\n\r\n\r\n	Bu sorunun ayrıntılı cevabı yoktur.',''),(431,'tr446','<p>\r\n	&nbsp;Boşanma ve evlilik arasında bir karşıtlık bulunduğundan, Allah&rsquo;ın boşanmadan nefret etmesinin nedenini &ouml;ğrenmek i&ccedil;in, ilk&ouml;nce evliliğin &ouml;nemi a&ccedil;ıklanmalıdır.[1] Y&uuml;ce Allah Kur&rsquo;an&rsquo;da insanların &ccedil;ift yaratılmasını huzur ve s&uuml;k&ucirc;net sağlayan ilahi ayet ve nişanelerden saymıştır.[2] Masumların (a.s) rivayetlerinde de evlilik b&uuml;y&uuml;k bir &ouml;neme haizdir. &Ouml;yle ki Hz. Peygamber (s.a.a) ş&ouml;yle buyurmuştur: İslam&rsquo;da Allah katında evlilikten daha sevimli ve değerli bir m&uuml;essesenin temeli atılmamıştır.[3] Evliliğin &ouml;nemli faydalarından birisi insan neslinin &ccedil;oğalması ve korunmasıdır; bu y&uuml;zden, boşanmak evlilikten ayrılma sayılır ve bu vesileyle bir aile dağılmakta ve genellikle anne ve babanın sıcak elini başlarında hissetmesi ve onların varlıklarını yanlarında duyumsaması gereken evlatlar velisiz ve sığınaksız kalmaktadır. Maalesef toplumdaki su&ccedil;lu bireylerin &ccedil;oğunu bu t&uuml;r &ccedil;ocuklar oluşturmaktadır. Yanı sıra boşanma yaratılış felsefesine de aykırıdır. Bunlara ek olarak, bir&ccedil;ok başka delil uyarınca, boşanmak Allah katında &ccedil;ok menfurdur. Elbette menfur boşanmanın makul bir delil olmaksızın ger&ccedil;ekleşen boşanma olduğunu belirtmek gerekir.[4] Ama bir insanın boşanmak i&ccedil;in kabul edilir bir delili varsa, bu menfur olmayacaktır; zira boşanmak ger&ccedil;ekte bu t&uuml;r durumlar i&ccedil;in bir &ccedil;&ouml;z&uuml;md&uuml;r.</p>\r\n\r\n<p>\r\n	Bu sorunun ayrıntılı cevabı bulunmamaktadır. &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Bkz: Felsefe-i İzdiva&ccedil; Der İslam, 1300; Felsefe-i Hutbe-i Akd, 1445.</p>\r\n\r\n<p>\r\n	[2] Rum, 21.</p>\r\n\r\n<p>\r\n	[3] Saduk, Men La Yahziru el-Fakih, c. 3, s. 383, İntişarat-ı Camia-i M&uuml;derrisisin-i Kum, 1413 h.k.</p>\r\n\r\n<p>\r\n	[4] H&uuml;r Amuli, Vesail&uuml;&rsquo;ş-Şia, c. 22, s. 283, M&uuml;essese-i &Acirc;lu&rsquo;l-Beyt (a.s), Kum, 1409 k. Subat&rsquo;tan rivayet edildiği &uuml;zere Allah Resul&uuml; ş&ouml;yle buyurmuştur: &ldquo;Delil olmaksızın eşinden boşanma talebinde bulunan her kadına cennet kokusu haramdır.&rdquo;</p>\r\n','','&nbsp;Boşanma ve evlilik arasında bir karşıtlık bulunduğundan, Allah&rsquo;ın boşanmadan nefret etmesinin nedenini &ouml;ğrenmek i&ccedil;in, ilk&ouml;nce evliliğin &ouml;nemi a&ccedil;ıklanmalıdır.[1] Y&uuml;ce Allah Kur&rsquo;an&rsquo;da insanların &ccedil;ift yaratılmasını huzur ve s&uuml;k&ucirc;net sağlayan ilahi ayet ve nişanelerden saymıştır.[2] Masumların (a.s) rivayetlerinde de evlilik b&uuml;y&uuml;k bir &ouml;neme haizdir. &Ouml;yle ki Hz. Peygamber (s.a.a) ş&ouml;yle buyurmuştur: İslam&rsquo;da Allah katında evlilikten daha sevimli ve değerli bir m&uuml;essesenin temeli atılmamıştır.[3] Evliliğin &ouml;nemli faydalarından birisi insan neslinin &ccedil;oğalması ve korunmasıdır; bu y&uuml;zden, boşanmak evlilikten ayrılma sayılır ve bu vesileyle bir aile dağılmakta ve genellikle anne ve babanın sıcak elini başlarında hissetmesi ve onların varlıklarını yanlarında duyumsaması gereken evlatlar velisiz ve sığınaksız kalmaktadır. Maalesef toplumdaki su&ccedil;lu bireylerin &ccedil;oğunu bu t&uuml;r &ccedil;ocuklar oluşturmaktadır. Yanı sıra boşanma yaratılış felsefesine de aykırıdır. Bunlara ek olarak, bir&ccedil;ok başka delil uyarınca, boşanmak Allah katında &ccedil;ok menfurdur. Elbette menfur boşanmanın makul bir delil olmaksızın ger&ccedil;ekleşen boşanma olduğunu belirtmek gerekir.[4] Ama bir insanın boşanmak i&ccedil;in kabul edilir bir delili varsa, bu menfur olmayacaktır; zira boşanmak ger&ccedil;ekte bu t&uuml;r durumlar i&ccedil;in bir &ccedil;&ouml;z&uuml;md&uuml;r.\r\n\r\n\r\n	Bu sorunun ayrıntılı cevabı bulunmamaktadır. &nbsp;\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Bkz: Felsefe-i İzdiva&ccedil; Der İslam, 1300; Felsefe-i Hutbe-i Akd, 1445.\r\n\r\n\r\n	[2] Rum, 21.\r\n\r\n\r\n	[3] Saduk, Men La Yahziru el-Fakih, c. 3, s. 383, İntişarat-ı Camia-i M&uuml;derrisisin-i Kum, 1413 h.k.\r\n\r\n\r\n	[4] H&uuml;r Amuli, Vesail&uuml;&rsquo;ş-Şia, c. 22, s. 283, M&uuml;essese-i &Acirc;lu&rsquo;l-Beyt (a.s), Kum, 1409 k. Subat&rsquo;tan rivayet edildiği &uuml;zere Allah Resul&uuml; ş&ouml;yle buyurmuştur: &ldquo;Delil olmaksızın eşinden boşanma talebinde bulunan her kadına cennet kokusu haramdır.&rdquo;',''),(432,'tr445','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İlahi peygamberlerin t&uuml;m hikmet ve kesin burhanlara rağmen yine de kendi zamanlarındaki k&acirc;firlerin ink&acirc;rına maruz kalması, ink&acirc;rcıların inadının g&ouml;stergesidir; &ccedil;&uuml;nk&uuml; onlar hakkı tasdik etmek istememektedir. Yeterli delillerin sunulmaması veya ink&acirc;rcıların delillerin t&uuml;m&uuml;yle reddedilmemesi diye bir şey s&ouml;z konusu değildir.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Bir&ccedil;ok ink&acirc;rcı veya ş&uuml;phe ehlinin Tanrı hakkında ileri s&uuml;rd&uuml;ğ&uuml; eleştiriler hi&ccedil;bir doğru temele sahip değildir. Ama bununla birlikte bu eleştirilerin bir sonu da d&uuml;ş&uuml;n&uuml;lmemektedir; &ccedil;&uuml;nk&uuml; k&acirc;firin zihni en kesin burhanlarla bile hakikati tasdik etmez. Kalp yakin nuru ve iman ile donanmadığı m&uuml;ddet&ccedil;e, zihin oyunculuktan el &ccedil;ekmez. Kalb&icirc; yakin de salt felsef&icirc; deliller ile elde edilemez; bu y&uuml;zden bir M&uuml;sl&uuml;man yakini aramada Tanrıyı ink&acirc;r edenlerin t&uuml;m delillerini tek tek bulma, onların t&uuml;m&uuml;n&uuml; cevaplama ve b&ouml;ylece artık Tanrıyı ink&acirc;r eden hi&ccedil;bir delilin olmadığına kanaat getirmeyle y&uuml;k&uuml;ml&uuml; değildir. &Ccedil;&uuml;nk&uuml; her istidlalin sonunda yeni bir ferdin ortaya &ccedil;ıkıp istidlalde bir sorun olduğu iddiasında bulunması ihtimal d&acirc;hilindedir. &Ouml;zetle bu ink&acirc;rcılar, peygamberlere s&ouml;yledikleri s&ouml;zlerin benzerini s&ouml;yleyecektir. Aşağıda Kur&rsquo;an&rsquo;dan alıntılanan birka&ccedil; numuneye işaret diyoruz:</p>\r\n\r\n<p>\r\n	1. &ldquo;Ş&uuml;phesiz, Allah&rsquo;ın va&rsquo;di ger&ccedil;ektir, kıyamet hakkında hi&ccedil;bir ş&uuml;phe yoktur dendiği zaman ise; &ldquo;Kıyametin ne olduğunu bilmiyoruz, sadece zannediyoruz. Biz bu konuda kesin kanaat sahibi değiliz demiştiniz.&rdquo;[1]</p>\r\n\r\n<p>\r\n	2. Hz. Şuayb&rsquo;e hitap ederek ş&ouml;yle demekteydiler: &ldquo;Dediler ki: Ey Şu&rsquo;ayb! Dediklerinin &ccedil;oğunu anlamıyoruz. Hem biz seni aramızda zayıf g&ouml;r&uuml;yoruz. Eğer kabilen olmasaydı, seni taşa tutardık. Zaten sen bizce itibarlı biri değilsin.&rdquo;[2]</p>\r\n\r\n<p>\r\n	3. Hz. Nuh&rsquo;a hitaben ise ş&ouml;yle demekteydiler: &ldquo;Dediler ki: &ldquo;Ey Nuh! Bizimle tartıştın ve tartışmayı uzattın. Eğer doğru s&ouml;yleyenlerden isen, haydi kendisiyle bizi tehdit ettiğin azabı getir.&rdquo;[3]</p>\r\n\r\n<p>\r\n	Bundan dolayı, ilahi peygamberlerin t&uuml;m hikmet ve kesin burhanlara rağmen yine de kendi zamanlarındaki k&acirc;firlerin ink&acirc;rına maruz kalması, ink&acirc;rcıların inadının g&ouml;stergesidir; &ccedil;&uuml;nk&uuml; onlar hakkı tasdik etmek istememektedir. Yeterli delillerin sunulmaması veya ink&acirc;rcıların delillerin t&uuml;m&uuml;yle reddedilmemesi diye bir şey s&ouml;z konusu değildir. &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;----------------</p>\r\n\r\n<p>\r\n	[1] Casiye, 32, &laquo;وَ إِذا قیلَ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَ السَّاعَةُ لا رَیْبَ فیها قُلْتُمْ ما نَدْری مَا السَّاعَةُ إِنْ نَظُنُّ إِلاَّ ظَنًّا وَ ما نَحْنُ بِمُسْتَیْقِنینَ&raquo;</p>\r\n\r\n<p>\r\n	[2] Hud, 91, &laquo;قالُوا یا شُعَیْبُ ما نَفْقَهُ کَثیراً مِمَّا تَقُولُ وَ إِنَّا لَنَراکَ فینا ضَعیفاً وَ لَوْ لا رَهْطُکَ لَرَجَمْناکَ وَ ما أَنْتَ عَلَیْنا بِعَزیزٍ&raquo;</p>\r\n\r\n<p>\r\n	[3] Hud, 32, &laquo;قالُوا یا نُوحُ قَدْ جادَلْتَنا فَأَکْثَرْتَ جِدالَنا فَأْتِنا بِما تَعِدُنا إِنْ کُنْتَ مِنَ الصَّادِقینَ&raquo;</p>\r\n','İlahi peygamberlerin t&uuml;m hikmet ve kesin burhanlara rağmen yine de kendi zamanlarındaki k&acirc;firlerin ink&acirc;rına maruz kalması, ink&acirc;rcıların inadının g&ouml;stergesidir; &ccedil;&uuml;nk&uuml; onlar hakkı tasdik etmek istememektedir. Yeterli delillerin sunulmaması veya ink&acirc;rcıların delillerin t&uuml;m&uuml;yle reddedilmemesi diye bir şey s&ouml;z konusu değildir.','&nbsp;Bir&ccedil;ok ink&acirc;rcı veya ş&uuml;phe ehlinin Tanrı hakkında ileri s&uuml;rd&uuml;ğ&uuml; eleştiriler hi&ccedil;bir doğru temele sahip değildir. Ama bununla birlikte bu eleştirilerin bir sonu da d&uuml;ş&uuml;n&uuml;lmemektedir; &ccedil;&uuml;nk&uuml; k&acirc;firin zihni en kesin burhanlarla bile hakikati tasdik etmez. Kalp yakin nuru ve iman ile donanmadığı m&uuml;ddet&ccedil;e, zihin oyunculuktan el &ccedil;ekmez. Kalb&icirc; yakin de salt felsef&icirc; deliller ile elde edilemez; bu y&uuml;zden bir M&uuml;sl&uuml;man yakini aramada Tanrıyı ink&acirc;r edenlerin t&uuml;m delillerini tek tek bulma, onların t&uuml;m&uuml;n&uuml; cevaplama ve b&ouml;ylece artık Tanrıyı ink&acirc;r eden hi&ccedil;bir delilin olmadığına kanaat getirmeyle y&uuml;k&uuml;ml&uuml; değildir. &Ccedil;&uuml;nk&uuml; her istidlalin sonunda yeni bir ferdin ortaya &ccedil;ıkıp istidlalde bir sorun olduğu iddiasında bulunması ihtimal d&acirc;hilindedir. &Ouml;zetle bu ink&acirc;rcılar, peygamberlere s&ouml;yledikleri s&ouml;zlerin benzerini s&ouml;yleyecektir. Aşağıda Kur&rsquo;an&rsquo;dan alıntılanan birka&ccedil; numuneye işaret diyoruz:\r\n\r\n\r\n	1. &ldquo;Ş&uuml;phesiz, Allah&rsquo;ın va&rsquo;di ger&ccedil;ektir, kıyamet hakkında hi&ccedil;bir ş&uuml;phe yoktur dendiği zaman ise; &ldquo;Kıyametin ne olduğunu bilmiyoruz, sadece zannediyoruz. Biz bu konuda kesin kanaat sahibi değiliz demiştiniz.&rdquo;[1]\r\n\r\n\r\n	2. Hz. Şuayb&rsquo;e hitap ederek ş&ouml;yle demekteydiler: &ldquo;Dediler ki: Ey Şu&rsquo;ayb! Dediklerinin &ccedil;oğunu anlamıyoruz. Hem biz seni aramızda zayıf g&ouml;r&uuml;yoruz. Eğer kabilen olmasaydı, seni taşa tutardık. Zaten sen bizce itibarlı biri değilsin.&rdquo;[2]\r\n\r\n\r\n	3. Hz. Nuh&rsquo;a hitaben ise ş&ouml;yle demekteydiler: &ldquo;Dediler ki: &ldquo;Ey Nuh! Bizimle tartıştın ve tartışmayı uzattın. Eğer doğru s&ouml;yleyenlerden isen, haydi kendisiyle bizi tehdit ettiğin azabı getir.&rdquo;[3]\r\n\r\n\r\n	Bundan dolayı, ilahi peygamberlerin t&uuml;m hikmet ve kesin burhanlara rağmen yine de kendi zamanlarındaki k&acirc;firlerin ink&acirc;rına maruz kalması, ink&acirc;rcıların inadının g&ouml;stergesidir; &ccedil;&uuml;nk&uuml; onlar hakkı tasdik etmek istememektedir. Yeterli delillerin sunulmaması veya ink&acirc;rcıların delillerin t&uuml;m&uuml;yle reddedilmemesi diye bir şey s&ouml;z konusu değildir. &nbsp;\r\n\r\n\r\n	&nbsp;----------------\r\n\r\n\r\n	[1] Casiye, 32, &laquo;وَ إِذا قیلَ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَ السَّاعَةُ لا رَیْبَ فیها قُلْتُمْ ما نَدْری مَا السَّاعَةُ إِنْ نَظُنُّ إِلاَّ ظَنًّا وَ ما نَحْنُ بِمُسْتَیْقِنینَ&raquo;\r\n\r\n\r\n	[2] Hud, 91, &laquo;قالُوا یا شُعَیْبُ ما نَفْقَهُ کَثیراً مِمَّا تَقُولُ وَ إِنَّا لَنَراکَ فینا ضَعیفاً وَ لَوْ لا رَهْطُکَ لَرَجَمْناکَ وَ ما أَنْتَ عَلَیْنا بِعَزیزٍ&raquo;\r\n\r\n\r\n	[3] Hud, 32, &laquo;قالُوا یا نُوحُ قَدْ جادَلْتَنا فَأَکْثَرْتَ جِدالَنا فَأْتِنا بِما تَعِدُنا إِنْ کُنْتَ مِنَ الصَّادِقینَ&raquo;'),(433,'tr444','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Y&uuml;ce Allah t&uuml;m tabiat kanunlarını koyandır ve zaten kendi iradesi dışında hi&ccedil;bir &ouml;znenin kuşatıcılığı altında değildir. O&rsquo;nun işleri yapmadaki iradesi sebepler kanalından ge&ccedil;er. Yanı sıra alt &acirc;lemlerdeki bir kaidenin daha &uuml;st&uuml;n bir g&uuml;&ccedil; vasıtasıyla ihlal edilmesi &ouml;zel bir ilahi kaidedir ve bu imkan d&acirc;hilinde olan ve mucize olarak adlandırılan şeydir. Bu husus peygamberlerin d&ouml;nemine &ouml;zg&uuml; değildir, aksine her &ccedil;ağda meydana gelmektedir. Ama az bir grup buna vakıftır. Har &ccedil;ağdaki sınırlı bilimin kabul edilen tanımlar &ccedil;er&ccedil;evesinde hi&ccedil;bir sihir ve b&uuml;y&uuml;y&uuml; onaylamadığı doğrudur, ama daha doğru olan tespit şudur:&nbsp; Bu bilim erbabı bazı durumlarda kendi kabul edilen tanımlarının dışında kalan her şeye sihir ve b&uuml;y&uuml; veya daha a&ccedil;ık bir ifadeyle yalan ve hurafe demektedir.</p>\r\n</div>\r\n','<div class=\"quest-content\" id=\"A4_1\" style=\"display: block;\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Yaratılış &acirc;lemlerinin mertebeleri olduğu gibi, Allah&rsquo;ın fillerinin de mertebeleri vardır. Bu mertebelerin bazıları, diğerlerine egemendir ve onlarda tasarrufta bulunabilir. Daha &uuml;st&uuml;n &acirc;lemlerdeki bir g&uuml;c&uuml;n aşağıdaki bir &acirc;lemlerdeki bir kaideyi ihlal etmesi, &ouml;zel ilahi bir kaide olup imk&acirc;n d&acirc;hilindendir ve duyumsanmayacak bir şekilde her zaman vuku bulmaktadır. Peygamberler salt bu kaideleri bilmekteydi ve Allah&rsquo;ın izniyle onlardan bazılarını her zamanki olağanlığa aykırı bir tarzda aşik&acirc;r kılmışlardır. Bu sihir ve b&uuml;y&uuml; değildir, bilakis daha &uuml;st&uuml;n bir ilim ve g&uuml;&ccedil;t&uuml;r. B&uuml;y&uuml; sıfatıyla maddi ve tecr&uuml;b&icirc; bilimler &uuml;st&uuml;nde olan her fenomeni ink&acirc;r etmeye y&ouml;nelik ısrar, bir kavramdan yanlış yararlanmaktan ibarettir ve negatif bir anlam ifade eder. &Ouml;rneğin bu maddi d&uuml;nyada bile bazı tabii kanunlar &uuml;st&uuml;n ve egemen olan bir kaidenin tasarrufuyla başka bir şekilde fiiliyata ge&ccedil;mekte ve başka &ouml;zellikleri aşik&acirc;r kılmaktadır. Ama bu husus da bir kaidedir ve sadece onun fiiliyatına y&ouml;nelik bilgisiz olunması durumunda b&uuml;y&uuml; olarak algılanabilir. Artı, bu me&ccedil;huller hi&ccedil;bir zaman sona ermeyecektir. Ger&ccedil;ek olan şudur: Peygamberler tarafından tarih boyunca aşik&acirc;r kılınan mucizelerden &ouml;teye, her zaman şimdiki bilim i&ccedil;in me&ccedil;hul olan ve keşfedilmiş kanunların &uuml;st&uuml;ndeki bir kanuna tabi olan bir takım fenomenler ger&ccedil;ekleşme halindedir. Şu noktayı bilmemiz &ccedil;ok &ouml;nemlidir: &Acirc;lemdeki mertebelerin t&uuml;m&uuml; şimdiki bilim tarafından keşfedilmiş alt d&uuml;zeydeki kanunların denetimi altında hareket etmemektedir ve maddi bilimler daha &uuml;st&uuml;n kanunların olduğunu ispat etme g&uuml;c&uuml;nden yoksun olmakla birlikte, g&uuml;nbeg&uuml;n evrendeki t&uuml;m hakikatleri sınırlı bilgilerle tahlil edemeyeceğini daha &ccedil;ok kavramaktadır. &nbsp;&nbsp;&nbsp;&nbsp;</p>\r\n</div>\r\n','Y&uuml;ce Allah t&uuml;m tabiat kanunlarını koyandır ve zaten kendi iradesi dışında hi&ccedil;bir &ouml;znenin kuşatıcılığı altında değildir. O&rsquo;nun işleri yapmadaki iradesi sebepler kanalından ge&ccedil;er. Yanı sıra alt &acirc;lemlerdeki bir kaidenin daha &uuml;st&uuml;n bir g&uuml;&ccedil; vasıtasıyla ihlal edilmesi &ouml;zel bir ilahi kaidedir ve bu imkan d&acirc;hilinde olan ve mucize olarak adlandırılan şeydir. Bu husus peygamberlerin d&ouml;nemine &ouml;zg&uuml; değildir, aksine her &ccedil;ağda meydana gelmektedir. Ama az bir grup buna vakıftır. Har &ccedil;ağdaki sınırlı bilimin kabul edilen tanımlar &ccedil;er&ccedil;evesinde hi&ccedil;bir sihir ve b&uuml;y&uuml;y&uuml; onaylamadığı doğrudur, ama daha doğru olan tespit şudur:&nbsp; Bu bilim erbabı bazı durumlarda kendi kabul edilen tanımlarının dışında kalan her şeye sihir ve b&uuml;y&uuml; veya daha a&ccedil;ık bir ifadeyle yalan ve hurafe demektedir.','Yaratılış &acirc;lemlerinin mertebeleri olduğu gibi, Allah&rsquo;ın fillerinin de mertebeleri vardır. Bu mertebelerin bazıları, diğerlerine egemendir ve onlarda tasarrufta bulunabilir. Daha &uuml;st&uuml;n &acirc;lemlerdeki bir g&uuml;c&uuml;n aşağıdaki bir &acirc;lemlerdeki bir kaideyi ihlal etmesi, &ouml;zel ilahi bir kaide olup imk&acirc;n d&acirc;hilindendir ve duyumsanmayacak bir şekilde her zaman vuku bulmaktadır. Peygamberler salt bu kaideleri bilmekteydi ve Allah&rsquo;ın izniyle onlardan bazılarını her zamanki olağanlığa aykırı bir tarzda aşik&acirc;r kılmışlardır. Bu sihir ve b&uuml;y&uuml; değildir, bilakis daha &uuml;st&uuml;n bir ilim ve g&uuml;&ccedil;t&uuml;r. B&uuml;y&uuml; sıfatıyla maddi ve tecr&uuml;b&icirc; bilimler &uuml;st&uuml;nde olan her fenomeni ink&acirc;r etmeye y&ouml;nelik ısrar, bir kavramdan yanlış yararlanmaktan ibarettir ve negatif bir anlam ifade eder. &Ouml;rneğin bu maddi d&uuml;nyada bile bazı tabii kanunlar &uuml;st&uuml;n ve egemen olan bir kaidenin tasarrufuyla başka bir şekilde fiiliyata ge&ccedil;mekte ve başka &ouml;zellikleri aşik&acirc;r kılmaktadır. Ama bu husus da bir kaidedir ve sadece onun fiiliyatına y&ouml;nelik bilgisiz olunması durumunda b&uuml;y&uuml; olarak algılanabilir. Artı, bu me&ccedil;huller hi&ccedil;bir zaman sona ermeyecektir. Ger&ccedil;ek olan şudur: Peygamberler tarafından tarih boyunca aşik&acirc;r kılınan mucizelerden &ouml;teye, her zaman şimdiki bilim i&ccedil;in me&ccedil;hul olan ve keşfedilmiş kanunların &uuml;st&uuml;ndeki bir kanuna tabi olan bir takım fenomenler ger&ccedil;ekleşme halindedir. Şu noktayı bilmemiz &ccedil;ok &ouml;nemlidir: &Acirc;lemdeki mertebelerin t&uuml;m&uuml; şimdiki bilim tarafından keşfedilmiş alt d&uuml;zeydeki kanunların denetimi altında hareket etmemektedir ve maddi bilimler daha &uuml;st&uuml;n kanunların olduğunu ispat etme g&uuml;c&uuml;nden yoksun olmakla birlikte, g&uuml;nbeg&uuml;n evrendeki t&uuml;m hakikatleri sınırlı bilgilerle tahlil edemeyeceğini daha &ccedil;ok kavramaktadır. &nbsp;&nbsp;&nbsp;&nbsp;'),(434,'tr443','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Ubey b. Kab, Hz. Peygamberin en meşhur sahabelerinden biridir, Şia ve Ehli S&uuml;nnet&rsquo;i i&ccedil;eren t&uuml;m M&uuml;sl&uuml;manların yanında saygıya sahiptir. Şii kaynaklarında ondan sınırlı sayıda rivayet nakledilmiştir. Rical bilginleri, onu Allah Resul&uuml;&rsquo;n&uuml;n sahabelerinden ve vahiy k&acirc;tiplerinden saymışlardır. Kendisinden nakledilen rivayetler g&ouml;z &ouml;n&uuml;nde bulundurulduğunda, onun Ehli Beyte (a.s) ve &ouml;zellikle de İmam Ali&rsquo;ye (a.s) y&ouml;nelik sevgi ve muhabbeti kavranabilir.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Ubey b. Kab, Hz. Peygamberin en meşhur sahabelerinden, Kur&rsquo;an karilerinden ve kıraat ilmi uzmanlarından biridir.[1] Kendisi Şia ve Ehli S&uuml;nnet&rsquo;i i&ccedil;eren t&uuml;m M&uuml;sl&uuml;manlar nezdinde saygıya sahiptir.[2] Rical bilginleri, onu Allah Resul&uuml;&rsquo;n&uuml;n sahabelerinden ve vahiy k&acirc;tiplerinden saymışlardır.[3] Kendisinden nakledilen rivayetler g&ouml;z &ouml;n&uuml;nde bulundurulduğunda, onun Ehli Beyte (a.s) ve &ouml;zellikle de İmam Ali&rsquo;ye (a.s) y&ouml;nelik sevgi ve muhabbeti kavranabilir. Şii kaynaklarında kendisinden kalan rivayetlerinden birisi, İslam Peygamberinin halifesiyle ilgili hadiseler bağlamındadır. O, &ouml;rnek bir katiyet ve kararlılıkla Ğadir Hum hadisesi ve hilafet hakkında Hz. Peygamberin hadislerini halka nakletmiş ve onlarla hilafeti gasp edenlere karşı m&uuml;cadele etmiştir. Tabersi &ldquo;İhticac&rdquo; kitabında Ubey b. Kab&rsquo;ın m&uuml;cadelesini detaylıca nakletmiştir ve biz kısa olması i&ccedil;in sadece onun bazı b&ouml;l&uuml;mlerine işaret ediyoruz: &ldquo;Ebubekir&rsquo;in Ramazan ayının birinci Cuma g&uuml;n&uuml;ndeki hutbesinin ardından Ubey b. Kab ayağı kalkmış ve ş&ouml;yle konuşmuştur: Ey Allah&rsquo;ın hoşnutluğunu g&ouml;z &ouml;n&uuml;nde bulunduran ve Kur&rsquo;an&rsquo;da ilahi &ouml;vg&uuml;ye mazhar olan Muhacirler ve ey iman şehrinde sakin olan ve bu y&uuml;zden Allah&rsquo;ın Kur&rsquo;an&rsquo;da &ouml;vd&uuml;ğ&uuml; siz Ensar, unuttunuz mu yoksa kendinizi unutkanlığa mı vuruyorsunuz, ahdinizi mi bozdunuz yoksa dininizi mi değiştirdiniz, al&ccedil;aklığı mı se&ccedil;tiniz yoksa aciz mi oldunuz?! Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) (Ğadir g&uuml;n&uuml;) aramızda ayağa kalkıp Ali&rsquo;yi karşımıza koyarak &ldquo;ben kimin velisi isem Ali onun velisidir ve ben kimin nebisi isem Ali onun reisidir&rdquo; diye buyurduğunu unuttunuz mu?! Allah Resul&uuml;&rsquo;n&uuml;n ona ş&ouml;yle buyurduğunu hatırlamıyor musunuz: &ldquo;Ey Ali senin benim yanımdaki konumun Harun&rsquo;un Musa&rsquo;nın yanındaki konumudur, sadece benden sonra hi&ccedil;bir peygamber gelmeyecektir. Benden sonra &uuml;mmetin sana itaat etmesi, tıpkı onların ben hayattayken bana itaat etmesi gibi farzdır .&rdquo; Hz. Peygamberin &ldquo;her ne zaman sizin aranızda olmadıysam ve Ali&rsquo;yi size halife kıldıysam, kendim gibi bir ferdi size atamışımdır&rdquo; diye buyurduğunu unuttunuz mu? Hz. Peygamberin vefat etmeden &ouml;nce bizi Fatıma&rsquo;nın evinde topladığını ve ş&ouml;yle buyurduğunu unuttunuz mu: Y&uuml;ce Allah Musa&rsquo;ya ehlinden bir kardeş se&ccedil;, onu nebi karar kıl ve onun ailesini evlat edin ta ki onları her afetten koruyayım ve her şek ve ş&uuml;pheden temizleyeyim diye vahyetti. Musa, Harun&rsquo;u kardeşliğe se&ccedil;ti ve onun evlatlarını kendisinden sonra İsrailoğullarının &ouml;nderleri karar kıldı. Şimdi de Y&uuml;ce Allah sen de Ali&rsquo;yi kardeşliğe se&ccedil; ve onun evlatlarını kendi evlatların say (&uuml;mmetin imamları kıl) ki ben onları tıpkı Harun&rsquo;un evlatları gibi temizledim ve bil ki ben n&uuml;b&uuml;vveti senin ile sona erdirdim ve senden sonra hi&ccedil;bir peygamber gelmeyecektir diye vahyetti&rdquo;, işte o evlatlar hidayet bulmuş imamlardır. Allah&rsquo;a yemin olsun ki siz Peygamberin vefatından sonra onun ahdine vefa g&ouml;stermediniz ve onun itreti hakkında ihtilafa d&uuml;şt&uuml;n&uuml;z ve diğerleri de bu meselede kendi g&ouml;r&uuml;ş ve d&uuml;ş&uuml;ncelerine başvurdu.&rdquo;[4] B&uuml;t&uuml;n bu hususlar Ubey b. Kab&rsquo;ın velayete bağlılığını ve Hz. Peygamberin (s.a.a) İmam Ali (a.s) hakkındaki buyruğuna bağlı olduğunu ve de bu hususu yaydığını g&ouml;stermektedir. Ubey b. Kab, Hz. Peygamberin vefatından birka&ccedil; yıl sonra d&uuml;nyadan g&ouml;&ccedil;m&uuml;şt&uuml;r. Kendisinin vefatı hakkında ihtilaf vardır; bir grup onun Osman d&ouml;neminde vefat ettiğini belirtmektedir. Ama İbn. Hacer&rsquo;in &ldquo;el-Esabe&rdquo; kitabında &ouml;ne s&uuml;rd&uuml;ğ&uuml; g&ouml;r&uuml;şe g&ouml;re, kendisi &Ouml;mer&rsquo;in hilafeti d&ouml;neminde ve Hicri 22 yılında vefat etmiştir.[5] Son olarak Şii kaynaklarında Ubey b. Kab&rsquo;dan pek rivayet bulunmadığını ve bu y&uuml;zden kendisinin rivayetleri hakkında Ehli Beytin (a.s) bir g&ouml;r&uuml;ş&uuml;ne rastlanmadığını hatırlatırız.</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] İbn. Abd&uuml;lbir, el-İstiab Fi Marifeti&rsquo;l-Ashab, c. 1, s. 65, Daru&rsquo;l-celil, Beyrut, 1412 k.</p>\r\n\r\n<p>\r\n	[2] &Ouml;rneğin Ehli S&uuml;nnet kaynaklarında nakledildiği &uuml;zere ikinci halife ona &ldquo;M&uuml;sl&uuml;manların efendisi&rdquo; lakabını vermiştir; bkz: İbn. Esir, Esed&uuml;&rsquo;l-Ğaye, c. 1, s. 61, Daru&rsquo;l-Fikir, Beyrut, 1409 k.</p>\r\n\r\n<p>\r\n	[3] Allame Hilli, Kitab-ı Rical, s. 22, Daru&rsquo;z-Zahair, Kum, 1411 k.</p>\r\n\r\n<p>\r\n	[4] Tabersi, Fazl b. Hasan, İhticac, terc&uuml;me-i Mazenderani, c. 1, s. 254 &ndash; 260, İntişarat-ı İslamiye, tahran, 1381 ş.</p>\r\n\r\n<p>\r\n	[5] Askalani, İbn. Hacer, el-Esabe, c. 1, s. 181, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İlmiye, Beyrut, 1415 k.</p>\r\n','Ubey b. Kab, Hz. Peygamberin en meşhur sahabelerinden biridir, Şia ve Ehli S&uuml;nnet&rsquo;i i&ccedil;eren t&uuml;m M&uuml;sl&uuml;manların yanında saygıya sahiptir. Şii kaynaklarında ondan sınırlı sayıda rivayet nakledilmiştir. Rical bilginleri, onu Allah Resul&uuml;&rsquo;n&uuml;n sahabelerinden ve vahiy k&acirc;tiplerinden saymışlardır. Kendisinden nakledilen rivayetler g&ouml;z &ouml;n&uuml;nde bulundurulduğunda, onun Ehli Beyte (a.s) ve &ouml;zellikle de İmam Ali&rsquo;ye (a.s) y&ouml;nelik sevgi ve muhabbeti kavranabilir.','&nbsp;Ubey b. Kab, Hz. Peygamberin en meşhur sahabelerinden, Kur&rsquo;an karilerinden ve kıraat ilmi uzmanlarından biridir.[1] Kendisi Şia ve Ehli S&uuml;nnet&rsquo;i i&ccedil;eren t&uuml;m M&uuml;sl&uuml;manlar nezdinde saygıya sahiptir.[2] Rical bilginleri, onu Allah Resul&uuml;&rsquo;n&uuml;n sahabelerinden ve vahiy k&acirc;tiplerinden saymışlardır.[3] Kendisinden nakledilen rivayetler g&ouml;z &ouml;n&uuml;nde bulundurulduğunda, onun Ehli Beyte (a.s) ve &ouml;zellikle de İmam Ali&rsquo;ye (a.s) y&ouml;nelik sevgi ve muhabbeti kavranabilir. Şii kaynaklarında kendisinden kalan rivayetlerinden birisi, İslam Peygamberinin halifesiyle ilgili hadiseler bağlamındadır. O, &ouml;rnek bir katiyet ve kararlılıkla Ğadir Hum hadisesi ve hilafet hakkında Hz. Peygamberin hadislerini halka nakletmiş ve onlarla hilafeti gasp edenlere karşı m&uuml;cadele etmiştir. Tabersi &ldquo;İhticac&rdquo; kitabında Ubey b. Kab&rsquo;ın m&uuml;cadelesini detaylıca nakletmiştir ve biz kısa olması i&ccedil;in sadece onun bazı b&ouml;l&uuml;mlerine işaret ediyoruz: &ldquo;Ebubekir&rsquo;in Ramazan ayının birinci Cuma g&uuml;n&uuml;ndeki hutbesinin ardından Ubey b. Kab ayağı kalkmış ve ş&ouml;yle konuşmuştur: Ey Allah&rsquo;ın hoşnutluğunu g&ouml;z &ouml;n&uuml;nde bulunduran ve Kur&rsquo;an&rsquo;da ilahi &ouml;vg&uuml;ye mazhar olan Muhacirler ve ey iman şehrinde sakin olan ve bu y&uuml;zden Allah&rsquo;ın Kur&rsquo;an&rsquo;da &ouml;vd&uuml;ğ&uuml; siz Ensar, unuttunuz mu yoksa kendinizi unutkanlığa mı vuruyorsunuz, ahdinizi mi bozdunuz yoksa dininizi mi değiştirdiniz, al&ccedil;aklığı mı se&ccedil;tiniz yoksa aciz mi oldunuz?! Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) (Ğadir g&uuml;n&uuml;) aramızda ayağa kalkıp Ali&rsquo;yi karşımıza koyarak &ldquo;ben kimin velisi isem Ali onun velisidir ve ben kimin nebisi isem Ali onun reisidir&rdquo; diye buyurduğunu unuttunuz mu?! Allah Resul&uuml;&rsquo;n&uuml;n ona ş&ouml;yle buyurduğunu hatırlamıyor musunuz: &ldquo;Ey Ali senin benim yanımdaki konumun Harun&rsquo;un Musa&rsquo;nın yanındaki konumudur, sadece benden sonra hi&ccedil;bir peygamber gelmeyecektir. Benden sonra &uuml;mmetin sana itaat etmesi, tıpkı onların ben hayattayken bana itaat etmesi gibi farzdır .&rdquo; Hz. Peygamberin &ldquo;her ne zaman sizin aranızda olmadıysam ve Ali&rsquo;yi size halife kıldıysam, kendim gibi bir ferdi size atamışımdır&rdquo; diye buyurduğunu unuttunuz mu? Hz. Peygamberin vefat etmeden &ouml;nce bizi Fatıma&rsquo;nın evinde topladığını ve ş&ouml;yle buyurduğunu unuttunuz mu: Y&uuml;ce Allah Musa&rsquo;ya ehlinden bir kardeş se&ccedil;, onu nebi karar kıl ve onun ailesini evlat edin ta ki onları her afetten koruyayım ve her şek ve ş&uuml;pheden temizleyeyim diye vahyetti. Musa, Harun&rsquo;u kardeşliğe se&ccedil;ti ve onun evlatlarını kendisinden sonra İsrailoğullarının &ouml;nderleri karar kıldı. Şimdi de Y&uuml;ce Allah sen de Ali&rsquo;yi kardeşliğe se&ccedil; ve onun evlatlarını kendi evlatların say (&uuml;mmetin imamları kıl) ki ben onları tıpkı Harun&rsquo;un evlatları gibi temizledim ve bil ki ben n&uuml;b&uuml;vveti senin ile sona erdirdim ve senden sonra hi&ccedil;bir peygamber gelmeyecektir diye vahyetti&rdquo;, işte o evlatlar hidayet bulmuş imamlardır. Allah&rsquo;a yemin olsun ki siz Peygamberin vefatından sonra onun ahdine vefa g&ouml;stermediniz ve onun itreti hakkında ihtilafa d&uuml;şt&uuml;n&uuml;z ve diğerleri de bu meselede kendi g&ouml;r&uuml;ş ve d&uuml;ş&uuml;ncelerine başvurdu.&rdquo;[4] B&uuml;t&uuml;n bu hususlar Ubey b. Kab&rsquo;ın velayete bağlılığını ve Hz. Peygamberin (s.a.a) İmam Ali (a.s) hakkındaki buyruğuna bağlı olduğunu ve de bu hususu yaydığını g&ouml;stermektedir. Ubey b. Kab, Hz. Peygamberin vefatından birka&ccedil; yıl sonra d&uuml;nyadan g&ouml;&ccedil;m&uuml;şt&uuml;r. Kendisinin vefatı hakkında ihtilaf vardır; bir grup onun Osman d&ouml;neminde vefat ettiğini belirtmektedir. Ama İbn. Hacer&rsquo;in &ldquo;el-Esabe&rdquo; kitabında &ouml;ne s&uuml;rd&uuml;ğ&uuml; g&ouml;r&uuml;şe g&ouml;re, kendisi &Ouml;mer&rsquo;in hilafeti d&ouml;neminde ve Hicri 22 yılında vefat etmiştir.[5] Son olarak Şii kaynaklarında Ubey b. Kab&rsquo;dan pek rivayet bulunmadığını ve bu y&uuml;zden kendisinin rivayetleri hakkında Ehli Beytin (a.s) bir g&ouml;r&uuml;ş&uuml;ne rastlanmadığını hatırlatırız.\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] İbn. Abd&uuml;lbir, el-İstiab Fi Marifeti&rsquo;l-Ashab, c. 1, s. 65, Daru&rsquo;l-celil, Beyrut, 1412 k.\r\n\r\n\r\n	[2] &Ouml;rneğin Ehli S&uuml;nnet kaynaklarında nakledildiği &uuml;zere ikinci halife ona &ldquo;M&uuml;sl&uuml;manların efendisi&rdquo; lakabını vermiştir; bkz: İbn. Esir, Esed&uuml;&rsquo;l-Ğaye, c. 1, s. 61, Daru&rsquo;l-Fikir, Beyrut, 1409 k.\r\n\r\n\r\n	[3] Allame Hilli, Kitab-ı Rical, s. 22, Daru&rsquo;z-Zahair, Kum, 1411 k.\r\n\r\n\r\n	[4] Tabersi, Fazl b. Hasan, İhticac, terc&uuml;me-i Mazenderani, c. 1, s. 254 &ndash; 260, İntişarat-ı İslamiye, tahran, 1381 ş.\r\n\r\n\r\n	[5] Askalani, İbn. Hacer, el-Esabe, c. 1, s. 181, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İlmiye, Beyrut, 1415 k.'),(435,'tr442','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Kendisinden <span dir=\"RTL\">&laquo;ثوبان مولا رسول الله&raquo;</span> diye s&ouml;z edilen Sovban, Hz. Peygamber (s.a.a) tarafından &ouml;zg&uuml;rleştirilen ve &ouml;zg&uuml;rleştikten sonra Hz. Peygamber (s.a.a) ve Ehli Beytin (a.s) dostu olan k&ouml;lelerdendir. Onun Hz. Peygamber (s.a.a) ve ailesine y&ouml;nelik b&uuml;y&uuml;k sevgi ve ilgisi hakkında bazı hadis kitaplarında bir takım rivayetler nakledilmiştir.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Allah Resul&uuml;&rsquo;n&uuml;n birka&ccedil; ashabının adı Sovban idi. Ama &laquo;ثوبان مولا رسول الله&raquo;[1] sıfatıyla anılan Sovban adı, sadece bir şahsa s&ouml;ylenmiştir.[2] Bu nedenle, Sovban Allah Resul&uuml;&rsquo;n&uuml;n sahabelerinden birisidir ve kendisi hakkında az bir bilgi bulunmaktadır. Elbette kendisinin İslam Peygamberi (s.a.a) ve ailesine b&uuml;y&uuml;k bir sevgi ve ilgi duyduğu anlaşılmaktadır. Şeyh Tusi&rsquo;nin Ricalinde ş&ouml;yle belirtilmiştir: K&uuml;nyesi Eba Abdullah olan Sovban, Hz. Peygamberin (s.a.a) sahabelerindendir.[3] Askalani&rsquo;nin &ldquo;el-Esabe&rdquo;de belirttiği &uuml;zere, Sovban Hz. Peygamberin (s.a.a) meşhur sahabelerindendir ve Hz. Peygamber (s.a.a) ilk&ouml;nce onu satın almış ve sonra da &ouml;zg&uuml;r kılmıştır. Ama Sovban kendi meyil ve se&ccedil;imiyle Hz. Peygamberin (s.a.a) &ouml;mr&uuml;n&uuml;n sonuna dek ona hizmet etmiştir.[4] D&ouml;rt kitap gibi muteber kitaplarımızda kendisinden bir rivayet nakledilmediği belirtilmelidir. Ama diğer hadis kitaplarında kendisinden bir takım rivayetler nakledilmiştir. Kendisinden nakledilen ve onda Allah Resul&uuml; (s.a.a) ve Ehli Beytine (a.s) y&ouml;nelik kendisinin sevgisinin g&ouml;zlemlendiği bir rivayet şudur: Hz. Peygamber (s.a.a), Sovban&rsquo;dan kendisine ve ailesine y&ouml;nelik ne t&uuml;r bir ilgi duyduğunu sorar ve Sovban ş&ouml;yle der: Allah&rsquo;a yemin ederim ki kalbimde size ve ailenize ve de sahabelerinize y&ouml;nelik en k&uuml;&ccedil;&uuml;k bir samimiyetsizlik taşımaktansa, kılı&ccedil;lar ile par&ccedil;a par&ccedil;a edilmem veya bedenimin makas ile doğranması veyahut ateşte yardırılmam benim i&ccedil;in daha kolayıdır.[5] Tabersi, Mecmeu&rsquo;l-Beyan tefsirinde &laquo;وَ مَنْ یُطِعِ اللَّهَ وَ الرَّسُولَ فَأُولئِکَ مَعَ الَّذینَ أَنْعَمَ اللَّهُ عَلَیْهِمْ مِنَ النَّبِیِّینَ وَ الصِّدِّیقینَ وَ الشُّهَداءِ وَ الصَّالِحینَ وَ حَسُنَ أُولئِکَ رَفیقاً&raquo;[6] ayetinin altında ş&ouml;yle demektedir: Bu ayetin Hz. Peygamberin hizmet&ccedil;isi Sovban hakkında nazil olduğu s&ouml;ylenmiştir; zira o bir g&uuml;n perişan ve rahatsız bir halde Hz. Peygamberin (s.a.a) yanına gelir. Hz. Peygamber (s.a.a) ona ne oldu diye sorar. O hasta değilim, ama yarın kıyamette eğer cehenneme girersem sizi asla g&ouml;rmeyeceğim ve eğer cennete girecek olursam sizden &ccedil;ok aşağı bir makam ve yere sahip olacağım ve sizi g&ouml;remeyeceğim diye d&uuml;ş&uuml;nmeye başladım ve bu konu beni &uuml;zd&uuml;. İşte bu esnada bu ayet nazil oldu ve Hz. Peygamber (s.a.a) ona ş&ouml;yle buyurdu: Allah&rsquo;a yemin ederim ki hi&ccedil;bir M&uuml;sl&uuml;man&rsquo;ın imanı beni; kendisi, babası, annesi, eşi, evlatları ve t&uuml;m halktan daha &ccedil;ok sevmedik&ccedil;e k&acirc;mil olmaz.[7] Bu nedenle, belirtilen hususlara binaen kendisini Hz. Peygamberi (s.a.a) ve temiz ailesini sevenlerden bilmek m&uuml;mk&uuml;nd&uuml;r. Ama karinelerin belirginleştirdiği &uuml;zere, (&laquo;ثوبان مولا رسول الله&raquo;) Sovban i&ccedil;in zikredilen &ldquo;Mevla&rdquo; sıfatı Allah Resul&uuml;&rsquo;n&uuml;n &ouml;zg&uuml;rleştirdiği kişi anlamında veya Allah Resul&uuml;&rsquo;n&uuml;n k&ouml;lesi manasında olabilir. Lakin Sovban&rsquo;ın daha ilk baştan Allah Resul&uuml; (s.a.a) tarafından &ouml;zg&uuml;rleştirilmesi dikkate alındığında, birinci mana onun şahsiyetiyle daha bağdaşmaktadır. Son olarak hatırlatılmalıyız ki Şii kaynaklarında Sovban&rsquo;ın fazla rivayetleri bulunmamaktadır ve bu y&uuml;zden onun rivayetleri hakkında Ehli Beytin (a.s) bir g&ouml;r&uuml;ş&uuml;ne rastlanmamıştır.</p>\r\n\r\n<p>\r\n	&nbsp;----------</p>\r\n\r\n<p>\r\n	[1] &ldquo;Velayet&rdquo; ve &ldquo;Mevla&rdquo; kelimeleri &ldquo;veli&rdquo; maddesinden t&uuml;remiştir ve s&ouml;zl&uuml;k bilimciler bunun i&ccedil;in değişik manalar ileri s&uuml;rm&uuml;şt&uuml;r. Malik, k&ouml;le, &ouml;zg&uuml;rleştiren, &ouml;zg&uuml;rleşen, yoldaş, akraba (amcaoğlu gibi), komşu, anlaşma tarafı, oğul, amca, rab, yardımcı, nimet veren, sakin, ortak, yeğen, seven, tabi olan, damat, tasarrufta en yetkili olan (bazı a&ccedil;ılardan bir başkasının işlerinde kendisinden daha &ccedil;ok tasarruf etme hakkına sahip olan kimse).&nbsp; İndeks: &ldquo;Velayetin Anlamı&rdquo;, Soru: 153 (Site: 1156).</p>\r\n\r\n<p>\r\n	[2] Askalani, İbn. Hacer, el-Esabe, c. 1, s. 528, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İlmiye, Beyrut, 1415 k.</p>\r\n\r\n<p>\r\n	[3] Tusi, Muhammed b. Hasan, Rical-i Tusi, s. 31, İntişarat-ı Hayderiye, Necef, 1381 k.</p>\r\n\r\n<p>\r\n	[4] El-Esabe, c. 1, s. 528.</p>\r\n\r\n<p>\r\n	[5] Tefsir-i İmam Hasan Askleri (a.s), s. 370, Medrese-i İmam Mehdi (a.c), Kum, 1419 k; Meclisi, Muhammed Bakır, Bihar&uuml;&rsquo;l-Envar, c. 27, s. 100, Dar-u İhyai&rsquo;t-Turasi&rsquo;l-Arabi, Beyrut, &ccedil;ap-ı dovvom, 1403 k.</p>\r\n\r\n<p>\r\n	[6] Nisa, 69.</p>\r\n\r\n<p>\r\n	[7] Tabersi, Fazl b. Hasan, Mecmeu&rsquo;l-Beyan, c. 3, s. 110, İntişarat-ı Nasır Hosrov, Tahran, 1373 ş.</p>\r\n','Kendisinden &laquo;ثوبان مولا رسول الله&raquo; diye s&ouml;z edilen Sovban, Hz. Peygamber (s.a.a) tarafından &ouml;zg&uuml;rleştirilen ve &ouml;zg&uuml;rleştikten sonra Hz. Peygamber (s.a.a) ve Ehli Beytin (a.s) dostu olan k&ouml;lelerdendir. Onun Hz. Peygamber (s.a.a) ve ailesine y&ouml;nelik b&uuml;y&uuml;k sevgi ve ilgisi hakkında bazı hadis kitaplarında bir takım rivayetler nakledilmiştir.','&nbsp;Allah Resul&uuml;&rsquo;n&uuml;n birka&ccedil; ashabının adı Sovban idi. Ama &laquo;ثوبان مولا رسول الله&raquo;[1] sıfatıyla anılan Sovban adı, sadece bir şahsa s&ouml;ylenmiştir.[2] Bu nedenle, Sovban Allah Resul&uuml;&rsquo;n&uuml;n sahabelerinden birisidir ve kendisi hakkında az bir bilgi bulunmaktadır. Elbette kendisinin İslam Peygamberi (s.a.a) ve ailesine b&uuml;y&uuml;k bir sevgi ve ilgi duyduğu anlaşılmaktadır. Şeyh Tusi&rsquo;nin Ricalinde ş&ouml;yle belirtilmiştir: K&uuml;nyesi Eba Abdullah olan Sovban, Hz. Peygamberin (s.a.a) sahabelerindendir.[3] Askalani&rsquo;nin &ldquo;el-Esabe&rdquo;de belirttiği &uuml;zere, Sovban Hz. Peygamberin (s.a.a) meşhur sahabelerindendir ve Hz. Peygamber (s.a.a) ilk&ouml;nce onu satın almış ve sonra da &ouml;zg&uuml;r kılmıştır. Ama Sovban kendi meyil ve se&ccedil;imiyle Hz. Peygamberin (s.a.a) &ouml;mr&uuml;n&uuml;n sonuna dek ona hizmet etmiştir.[4] D&ouml;rt kitap gibi muteber kitaplarımızda kendisinden bir rivayet nakledilmediği belirtilmelidir. Ama diğer hadis kitaplarında kendisinden bir takım rivayetler nakledilmiştir. Kendisinden nakledilen ve onda Allah Resul&uuml; (s.a.a) ve Ehli Beytine (a.s) y&ouml;nelik kendisinin sevgisinin g&ouml;zlemlendiği bir rivayet şudur: Hz. Peygamber (s.a.a), Sovban&rsquo;dan kendisine ve ailesine y&ouml;nelik ne t&uuml;r bir ilgi duyduğunu sorar ve Sovban ş&ouml;yle der: Allah&rsquo;a yemin ederim ki kalbimde size ve ailenize ve de sahabelerinize y&ouml;nelik en k&uuml;&ccedil;&uuml;k bir samimiyetsizlik taşımaktansa, kılı&ccedil;lar ile par&ccedil;a par&ccedil;a edilmem veya bedenimin makas ile doğranması veyahut ateşte yardırılmam benim i&ccedil;in daha kolayıdır.[5] Tabersi, Mecmeu&rsquo;l-Beyan tefsirinde &laquo;وَ مَنْ یُطِعِ اللَّهَ وَ الرَّسُولَ فَأُولئِکَ مَعَ الَّذینَ أَنْعَمَ اللَّهُ عَلَیْهِمْ مِنَ النَّبِیِّینَ وَ الصِّدِّیقینَ وَ الشُّهَداءِ وَ الصَّالِحینَ وَ حَسُنَ أُولئِکَ رَفیقاً&raquo;[6] ayetinin altında ş&ouml;yle demektedir: Bu ayetin Hz. Peygamberin hizmet&ccedil;isi Sovban hakkında nazil olduğu s&ouml;ylenmiştir; zira o bir g&uuml;n perişan ve rahatsız bir halde Hz. Peygamberin (s.a.a) yanına gelir. Hz. Peygamber (s.a.a) ona ne oldu diye sorar. O hasta değilim, ama yarın kıyamette eğer cehenneme girersem sizi asla g&ouml;rmeyeceğim ve eğer cennete girecek olursam sizden &ccedil;ok aşağı bir makam ve yere sahip olacağım ve sizi g&ouml;remeyeceğim diye d&uuml;ş&uuml;nmeye başladım ve bu konu beni &uuml;zd&uuml;. İşte bu esnada bu ayet nazil oldu ve Hz. Peygamber (s.a.a) ona ş&ouml;yle buyurdu: Allah&rsquo;a yemin ederim ki hi&ccedil;bir M&uuml;sl&uuml;man&rsquo;ın imanı beni; kendisi, babası, annesi, eşi, evlatları ve t&uuml;m halktan daha &ccedil;ok sevmedik&ccedil;e k&acirc;mil olmaz.[7] Bu nedenle, belirtilen hususlara binaen kendisini Hz. Peygamberi (s.a.a) ve temiz ailesini sevenlerden bilmek m&uuml;mk&uuml;nd&uuml;r. Ama karinelerin belirginleştirdiği &uuml;zere, (&laquo;ثوبان مولا رسول الله&raquo;) Sovban i&ccedil;in zikredilen &ldquo;Mevla&rdquo; sıfatı Allah Resul&uuml;&rsquo;n&uuml;n &ouml;zg&uuml;rleştirdiği kişi anlamında veya Allah Resul&uuml;&rsquo;n&uuml;n k&ouml;lesi manasında olabilir. Lakin Sovban&rsquo;ın daha ilk baştan Allah Resul&uuml; (s.a.a) tarafından &ouml;zg&uuml;rleştirilmesi dikkate alındığında, birinci mana onun şahsiyetiyle daha bağdaşmaktadır. Son olarak hatırlatılmalıyız ki Şii kaynaklarında Sovban&rsquo;ın fazla rivayetleri bulunmamaktadır ve bu y&uuml;zden onun rivayetleri hakkında Ehli Beytin (a.s) bir g&ouml;r&uuml;ş&uuml;ne rastlanmamıştır.\r\n\r\n\r\n	&nbsp;----------\r\n\r\n\r\n	[1] &ldquo;Velayet&rdquo; ve &ldquo;Mevla&rdquo; kelimeleri &ldquo;veli&rdquo; maddesinden t&uuml;remiştir ve s&ouml;zl&uuml;k bilimciler bunun i&ccedil;in değişik manalar ileri s&uuml;rm&uuml;şt&uuml;r. Malik, k&ouml;le, &ouml;zg&uuml;rleştiren, &ouml;zg&uuml;rleşen, yoldaş, akraba (amcaoğlu gibi), komşu, anlaşma tarafı, oğul, amca, rab, yardımcı, nimet veren, sakin, ortak, yeğen, seven, tabi olan, damat, tasarrufta en yetkili olan (bazı a&ccedil;ılardan bir başkasının işlerinde kendisinden daha &ccedil;ok tasarruf etme hakkına sahip olan kimse).&nbsp; İndeks: &ldquo;Velayetin Anlamı&rdquo;, Soru: 153 (Site: 1156).\r\n\r\n\r\n	[2] Askalani, İbn. Hacer, el-Esabe, c. 1, s. 528, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İlmiye, Beyrut, 1415 k.\r\n\r\n\r\n	[3] Tusi, Muhammed b. Hasan, Rical-i Tusi, s. 31, İntişarat-ı Hayderiye, Necef, 1381 k.\r\n\r\n\r\n	[4] El-Esabe, c. 1, s. 528.\r\n\r\n\r\n	[5] Tefsir-i İmam Hasan Askleri (a.s), s. 370, Medrese-i İmam Mehdi (a.c), Kum, 1419 k; Meclisi, Muhammed Bakır, Bihar&uuml;&rsquo;l-Envar, c. 27, s. 100, Dar-u İhyai&rsquo;t-Turasi&rsquo;l-Arabi, Beyrut, &ccedil;ap-ı dovvom, 1403 k.\r\n\r\n\r\n	[6] Nisa, 69.\r\n\r\n\r\n	[7] Tabersi, Fazl b. Hasan, Mecmeu&rsquo;l-Beyan, c. 3, s. 110, İntişarat-ı Nasır Hosrov, Tahran, 1373 ş.'),(436,'tr441','<p>\r\n	&nbsp;Bir a&ccedil;ıdan ilahi h&uuml;k&uuml;mler iki kısma ayrılır. A. İmzasal h&uuml;k&uuml;mler; B. Tesise dayalı h&uuml;k&uuml;mler. İmzasal h&uuml;k&uuml;mler, İslam&rsquo;dan &ouml;nce ge&ccedil;mişi olan, ama İslam&rsquo;ın bir takım ıslahatlar yaparak imzaladığı h&uuml;k&uuml;mlerdir. Bir&ccedil;ok muamelat t&uuml;r&uuml; bu kabildendir. Tesise dayalı h&uuml;k&uuml;mler ise daha &ouml;nce bir ge&ccedil;mişi olmayan, İslam&rsquo;ın ibdası olan h&uuml;k&uuml;mlerdir; bir&ccedil;ok ibadet bu t&uuml;rdendir. İnsanlar arasındaki karşılıklı haklar da sadece İslam&rsquo;a &ouml;zg&uuml; değildir, aksine t&uuml;m ilahi dinlerde ve hatta ilahi olmayan dinler arasında da mevcuttur. İnsanlar doğal olarak medeni ve sosyal olmaları hasebiyle, sosyal d&uuml;zenin korunması i&ccedil;in kanunların tedvin edilmesi, insanlar i&ccedil;in bir takım hakların konulması ve bunlara uymak i&ccedil;in t&uuml;m bireylerin sorumluluk taşıması gerekir. Bu iki taraflı haklar denilen şeydir. Doktor ve hasta arasındaki karşılıklı haklar hakkında da doktor ve hastanın her birinin diğerine y&ouml;nelik aşağıdakine benzer haklar taşıdığını belirtmek gerekir:</p>\r\n\r\n<p>\r\n	1. Hasta doktora g&uuml;venmeli ve doktor da hastasına karşı emin olmalıdır; yani eğer bir hasta gizli olan ve hasta i&ccedil;in sır sayılan bir hastalık veya kusur taşıyorsa, bunu başkalarına duyurmamalıdır.</p>\r\n\r\n<p>\r\n	2. Eğer hasta namahrem ise, bakmada ve dokunmada şer&icirc; hadlere riayet etmelidir.</p>\r\n\r\n<p>\r\n	3. Doktor hastalıkları tam ve k&acirc;mil anlama ve teşhis etmede &ccedil;aba ve eforunun t&uuml;m&uuml;n&uuml; kullanmalı ve olasılık ve ihtimalle hastalarını tedavi etmemelidir.</p>\r\n\r\n<p>\r\n	4. İla&ccedil;ları ihtiya&ccedil; ve zaruret &ouml;l&ccedil;&uuml;s&uuml;nde hastaya vermelidir&hellip;[1]</p>\r\n\r\n<p>\r\n	5. Doktor iş ve uzmanlığına ekonomik a&ccedil;ıdan bakmamalı ve insan&icirc; misyon cihetinde hareket etmelidir. Hasta da bunun karşısında doktorun emek &uuml;cretine &ouml;zen g&ouml;stermelidir.</p>\r\n\r\n<p>\r\n	6. Hasta doktorun tavsiyelerine kulak vermeli, sıhhat ve tedavide ihtiya&ccedil; duyulan şeyleri kullanmalıdır.</p>\r\n\r\n<p>\r\n	Bu sorunun ayrıntılı cevabı yoktur.</p>\r\n\r\n<p>\r\n	&nbsp;----------</p>\r\n\r\n<p>\r\n	[1] Meclisi, Bihar&uuml;&rsquo;l-Envar, c. 75, s. 235, M&uuml;esseset&uuml;&rsquo;l-Vefa Beyrut, - L&uuml;bnan, 1404 h.k, Ali&rsquo;nin (a.s) ş&ouml;yle buyurduğu nakledilmiştir: Her b&ouml;lge ehli d&uuml;nya ve ahiret işlerinde &uuml;&ccedil; şeye ihtiya&ccedil; duymaktan m&uuml;stağni değildir. Eğer onları kaybederlerse ahmaktırlar. Bunlar takvalı fakih ve bilgin, halkın itaat ettiği hayırsever emir ve g&uuml;venilir basiretli doktordur.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','','&nbsp;Bir a&ccedil;ıdan ilahi h&uuml;k&uuml;mler iki kısma ayrılır. A. İmzasal h&uuml;k&uuml;mler; B. Tesise dayalı h&uuml;k&uuml;mler. İmzasal h&uuml;k&uuml;mler, İslam&rsquo;dan &ouml;nce ge&ccedil;mişi olan, ama İslam&rsquo;ın bir takım ıslahatlar yaparak imzaladığı h&uuml;k&uuml;mlerdir. Bir&ccedil;ok muamelat t&uuml;r&uuml; bu kabildendir. Tesise dayalı h&uuml;k&uuml;mler ise daha &ouml;nce bir ge&ccedil;mişi olmayan, İslam&rsquo;ın ibdası olan h&uuml;k&uuml;mlerdir; bir&ccedil;ok ibadet bu t&uuml;rdendir. İnsanlar arasındaki karşılıklı haklar da sadece İslam&rsquo;a &ouml;zg&uuml; değildir, aksine t&uuml;m ilahi dinlerde ve hatta ilahi olmayan dinler arasında da mevcuttur. İnsanlar doğal olarak medeni ve sosyal olmaları hasebiyle, sosyal d&uuml;zenin korunması i&ccedil;in kanunların tedvin edilmesi, insanlar i&ccedil;in bir takım hakların konulması ve bunlara uymak i&ccedil;in t&uuml;m bireylerin sorumluluk taşıması gerekir. Bu iki taraflı haklar denilen şeydir. Doktor ve hasta arasındaki karşılıklı haklar hakkında da doktor ve hastanın her birinin diğerine y&ouml;nelik aşağıdakine benzer haklar taşıdığını belirtmek gerekir:\r\n\r\n\r\n	1. Hasta doktora g&uuml;venmeli ve doktor da hastasına karşı emin olmalıdır; yani eğer bir hasta gizli olan ve hasta i&ccedil;in sır sayılan bir hastalık veya kusur taşıyorsa, bunu başkalarına duyurmamalıdır.\r\n\r\n\r\n	2. Eğer hasta namahrem ise, bakmada ve dokunmada şer&icirc; hadlere riayet etmelidir.\r\n\r\n\r\n	3. Doktor hastalıkları tam ve k&acirc;mil anlama ve teşhis etmede &ccedil;aba ve eforunun t&uuml;m&uuml;n&uuml; kullanmalı ve olasılık ve ihtimalle hastalarını tedavi etmemelidir.\r\n\r\n\r\n	4. İla&ccedil;ları ihtiya&ccedil; ve zaruret &ouml;l&ccedil;&uuml;s&uuml;nde hastaya vermelidir&hellip;[1]\r\n\r\n\r\n	5. Doktor iş ve uzmanlığına ekonomik a&ccedil;ıdan bakmamalı ve insan&icirc; misyon cihetinde hareket etmelidir. Hasta da bunun karşısında doktorun emek &uuml;cretine &ouml;zen g&ouml;stermelidir.\r\n\r\n\r\n	6. Hasta doktorun tavsiyelerine kulak vermeli, sıhhat ve tedavide ihtiya&ccedil; duyulan şeyleri kullanmalıdır.\r\n\r\n\r\n	Bu sorunun ayrıntılı cevabı yoktur.\r\n\r\n\r\n	&nbsp;----------\r\n\r\n\r\n	[1] Meclisi, Bihar&uuml;&rsquo;l-Envar, c. 75, s. 235, M&uuml;esseset&uuml;&rsquo;l-Vefa Beyrut, - L&uuml;bnan, 1404 h.k, Ali&rsquo;nin (a.s) ş&ouml;yle buyurduğu nakledilmiştir: Her b&ouml;lge ehli d&uuml;nya ve ahiret işlerinde &uuml;&ccedil; şeye ihtiya&ccedil; duymaktan m&uuml;stağni değildir. Eğer onları kaybederlerse ahmaktırlar. Bunlar takvalı fakih ve bilgin, halkın itaat ettiği hayırsever emir ve g&uuml;venilir basiretli doktordur.\r\n\r\n\r\n	&nbsp;',''),(437,'tr440','<p>\r\n	&nbsp;Evet, yokluktan yaratmak bu manadadır; &ccedil;&uuml;nk&uuml; yokluk Allah&rsquo;ın kendisi aracılığıyla yaratacağı bir şey değildir. Rivayetler de bu manaya değinmiştir; yani diğer ilahi sıfatlar ile birlik i&ccedil;inde olan ve bizim ilmimizin haddi dışında yer alan Allah&rsquo;ın mutlak kudreti yaratıkları yokluktan yaratmıştır ve ger&ccedil;ekte bu yaratıklar Allah&rsquo;ın mutlak kudretinin ayna ve yansımasıdır. Bu &ldquo;yansıma&rdquo;[1] ıstılahına rivayetlerde &ldquo;sıfatın vaki olması&rdquo; kelimesiyle işaret edilmiştir: &ldquo;Allah ezelden bizim Rabbimiz idi, hi&ccedil;bir malum yokken O&rsquo;nun zatının ilmi, hi&ccedil;bir duyulan yokken O&rsquo;nun zatının duyumsaması, hi&ccedil;bir g&ouml;r&uuml;nen yokken O&rsquo;nun zatının g&ouml;rmesi ve hi&ccedil;bir kudret nesnesi yokken O&rsquo;nun kudreti vardı. Eşyayı yaratınca eşya malum oldu; O&rsquo;ndaki ilim maluma, duyumsama duyulana, g&ouml;rme g&ouml;r&uuml;lene ve kudret kendi nesnesine taalluk etti.&rdquo;[2] Yani Allah mutlaktır ve O&rsquo;nun zatında sıfatlar arasında hi&ccedil;bir ayrılık yoktur. Allah zat aracılığıyla bizim i&ccedil;in tanınır değildir, ama yaratıkları yokluktan yarattıktan sonra, O&rsquo;nun bu yaratıkları O&rsquo;nun ayetleri sıfatıyla kendisinin yansıtıcısı ve tecellisi oldu ve Allah ayetleri aracılıyla tanındı. Nitekim bir kutsi hadiste Y&uuml;ce Allah&rsquo;ın s&ouml;z&uuml;nden ş&ouml;yle nakledilmiştir: &laquo;کنت کنزاً مخفیاً فاحببت أن أعرف فخلقت الخلق لکی أعرف&raquo;[3] ; Ben gizli bir hazineydim, tanınmayı arzuladım ve tanınmak i&ccedil;in yaratıkları yarattım.</p>\r\n\r\n<p>\r\n	Bu sorunun ayrıntılı cevabı yoktur.</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Yansıma, irfan literat&uuml;r&uuml;nde tecelli manasındadır.</p>\r\n\r\n<p>\r\n	[2] &laquo;عَنْ أَبِی بَصِیرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع یَقُولُ لَمْ یَزَلِ اللَّهُ عَزَّ وَ جَلَّ رَبَّنَا وَ الْعِلْمُ ذَاتُهُ وَ لَا مَعْلُومَ وَ السَّمْعُ ذَاتُهُ وَ لَا مَسْمُوعَ وَ الْبَصَرُ ذَاتُهُ وَ لَا مُبْصَرَ وَ الْقُدْرَةُ ذَاتُهُ وَ لَا مَقْدُورَ فَلَمَّا أَحْدَثَ الْأَشْیَاءَ وَ کَانَ الْمَعْلُومُ وَقَعَ الْعِلْمُ مِنْهُ عَلَى الْمَعْلُومِ وَ السَّمْعُ عَلَى الْمَسْمُوعِ وَ الْبَصَرُ عَلَى الْمُبْصَرِ وَ الْقُدْرَةُ عَلَى الْمَقْدُورِ&raquo;</p>\r\n\r\n<p>\r\n	Kuleyni, el-Kafi, c. 1, s. 107, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1365 h.ş.</p>\r\n\r\n<p>\r\n	[3] Kadı Nurullah Şusteri, İhkaku&rsquo;l-Hak, c. 1, s. 431, Mektebe-i Ayetullah el-Maraşi, Kum, 1409 h.k.</p>\r\n','','&nbsp;Evet, yokluktan yaratmak bu manadadır; &ccedil;&uuml;nk&uuml; yokluk Allah&rsquo;ın kendisi aracılığıyla yaratacağı bir şey değildir. Rivayetler de bu manaya değinmiştir; yani diğer ilahi sıfatlar ile birlik i&ccedil;inde olan ve bizim ilmimizin haddi dışında yer alan Allah&rsquo;ın mutlak kudreti yaratıkları yokluktan yaratmıştır ve ger&ccedil;ekte bu yaratıklar Allah&rsquo;ın mutlak kudretinin ayna ve yansımasıdır. Bu &ldquo;yansıma&rdquo;[1] ıstılahına rivayetlerde &ldquo;sıfatın vaki olması&rdquo; kelimesiyle işaret edilmiştir: &ldquo;Allah ezelden bizim Rabbimiz idi, hi&ccedil;bir malum yokken O&rsquo;nun zatının ilmi, hi&ccedil;bir duyulan yokken O&rsquo;nun zatının duyumsaması, hi&ccedil;bir g&ouml;r&uuml;nen yokken O&rsquo;nun zatının g&ouml;rmesi ve hi&ccedil;bir kudret nesnesi yokken O&rsquo;nun kudreti vardı. Eşyayı yaratınca eşya malum oldu; O&rsquo;ndaki ilim maluma, duyumsama duyulana, g&ouml;rme g&ouml;r&uuml;lene ve kudret kendi nesnesine taalluk etti.&rdquo;[2] Yani Allah mutlaktır ve O&rsquo;nun zatında sıfatlar arasında hi&ccedil;bir ayrılık yoktur. Allah zat aracılığıyla bizim i&ccedil;in tanınır değildir, ama yaratıkları yokluktan yarattıktan sonra, O&rsquo;nun bu yaratıkları O&rsquo;nun ayetleri sıfatıyla kendisinin yansıtıcısı ve tecellisi oldu ve Allah ayetleri aracılıyla tanındı. Nitekim bir kutsi hadiste Y&uuml;ce Allah&rsquo;ın s&ouml;z&uuml;nden ş&ouml;yle nakledilmiştir: &laquo;کنت کنزاً مخفیاً فاحببت أن أعرف فخلقت الخلق لکی أعرف&raquo;[3] ; Ben gizli bir hazineydim, tanınmayı arzuladım ve tanınmak i&ccedil;in yaratıkları yarattım.\r\n\r\n\r\n	Bu sorunun ayrıntılı cevabı yoktur.\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Yansıma, irfan literat&uuml;r&uuml;nde tecelli manasındadır.\r\n\r\n\r\n	[2] &laquo;عَنْ أَبِی بَصِیرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع یَقُولُ لَمْ یَزَلِ اللَّهُ عَزَّ وَ جَلَّ رَبَّنَا وَ الْعِلْمُ ذَاتُهُ وَ لَا مَعْلُومَ وَ السَّمْعُ ذَاتُهُ وَ لَا مَسْمُوعَ وَ الْبَصَرُ ذَاتُهُ وَ لَا مُبْصَرَ وَ الْقُدْرَةُ ذَاتُهُ وَ لَا مَقْدُورَ فَلَمَّا أَحْدَثَ الْأَشْیَاءَ وَ کَانَ الْمَعْلُومُ وَقَعَ الْعِلْمُ مِنْهُ عَلَى الْمَعْلُومِ وَ السَّمْعُ عَلَى الْمَسْمُوعِ وَ الْبَصَرُ عَلَى الْمُبْصَرِ وَ الْقُدْرَةُ عَلَى الْمَقْدُورِ&raquo;\r\n\r\n\r\n	Kuleyni, el-Kafi, c. 1, s. 107, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1365 h.ş.\r\n\r\n\r\n	[3] Kadı Nurullah Şusteri, İhkaku&rsquo;l-Hak, c. 1, s. 431, Mektebe-i Ayetullah el-Maraşi, Kum, 1409 h.k.',''),(438,'tr439','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Sorunuz b&uuml;y&uuml;k taklit mercilerinin b&uuml;rolarından soruldu ve alınan cevapları aşağıda aktarıyoruz:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Hz. Ayetullah Uzma Hamaney (&ouml;mr&uuml; uzun olsun):</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		M&uuml;rtetlik şeriat h&acirc;kiminin h&uuml;km&uuml;ne gerek duymaz. Eğer dinin gereklerinden birini ink&acirc;r etmek peygamberliği veya aziz İslam Peygamberini ink&acirc;r etmeyle veyahut şeriata bir noksanlıkta bulunmayla sonu&ccedil;lanırsa, k&uuml;f&uuml;r ve m&uuml;rtetliğe sebep olur. Aynı şekilde eğer bir insan İslam dışında başka bir dine girdiğini belirtirse m&uuml;rtet olur.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Hz. Ayetullah Uzma Mekarim Şirazi (&ouml;mr&uuml; uzun olsun):</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bir insan din inan&ccedil;ları veya dinin gereklerinden birisini inkar eder ve bunu belirtirse m&uuml;rtet olur, ama ona tavır almak şerait h&acirc;kiminin iznine bağlıdır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Hz. Ayetullah Uzma Safi G&uuml;lpaygani (&ouml;mr&uuml; uzun olsun):</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		M&uuml;rtetliğin ger&ccedil;ekleşmesi, onun sebeplerinin ger&ccedil;ekleşmesiyle h&acirc;kimin h&uuml;km&uuml;ne gerek duymaz. Ama iki taraf arasında bir konu &uuml;zerindeki tartışmada ayrılığın giderilmesi şeriat h&acirc;kimine ve onun şer&icirc; h&uuml;km&uuml;ne gerek duyar. Diğer detaylar fıkıh kitaplarında beyan edilmiştir.</p>\r\n</div>\r\n','','Sorunuz b&uuml;y&uuml;k taklit mercilerinin b&uuml;rolarından soruldu ve alınan cevapları aşağıda aktarıyoruz:\r\n\r\n	\r\n		Hz. Ayetullah Uzma Hamaney (&ouml;mr&uuml; uzun olsun):\r\n\r\n	\r\n		M&uuml;rtetlik şeriat h&acirc;kiminin h&uuml;km&uuml;ne gerek duymaz. Eğer dinin gereklerinden birini ink&acirc;r etmek peygamberliği veya aziz İslam Peygamberini ink&acirc;r etmeyle veyahut şeriata bir noksanlıkta bulunmayla sonu&ccedil;lanırsa, k&uuml;f&uuml;r ve m&uuml;rtetliğe sebep olur. Aynı şekilde eğer bir insan İslam dışında başka bir dine girdiğini belirtirse m&uuml;rtet olur.\r\n\r\n	\r\n		Hz. Ayetullah Uzma Mekarim Şirazi (&ouml;mr&uuml; uzun olsun):\r\n\r\n	\r\n		Bir insan din inan&ccedil;ları veya dinin gereklerinden birisini inkar eder ve bunu belirtirse m&uuml;rtet olur, ama ona tavır almak şerait h&acirc;kiminin iznine bağlıdır.\r\n\r\n	\r\n		Hz. Ayetullah Uzma Safi G&uuml;lpaygani (&ouml;mr&uuml; uzun olsun):\r\n\r\n	\r\n		M&uuml;rtetliğin ger&ccedil;ekleşmesi, onun sebeplerinin ger&ccedil;ekleşmesiyle h&acirc;kimin h&uuml;km&uuml;ne gerek duymaz. Ama iki taraf arasında bir konu &uuml;zerindeki tartışmada ayrılığın giderilmesi şeriat h&acirc;kimine ve onun şer&icirc; h&uuml;km&uuml;ne gerek duyar. Diğer detaylar fıkıh kitaplarında beyan edilmiştir.',''),(439,'tr438','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Y&uuml;ce Allah belirtilen ayetlerde g&ouml;k ve yerin yaratılışının hak olduğuna ve hedef taşıdığına işaret etmiş ve Peygamber-i Ekrem&rsquo;e (s.a.a) d&uuml;şman ve cahillerin inat&ccedil;ılık, bilgisizlik, taassup, tahrip ve aşırı muhalefetleri karşısında hoşg&ouml;r&uuml; ve sevgi g&ouml;stermesini ve de onları bağışlayıp kendilerine hoş bir y&uuml;zle karşılık vermesini tavsiye etmektedir. En sonda da Hz. Peygamberi (s.a.a) d&uuml;şmanların şiddeti, sayılarının &ccedil;ok olması ve ellerindeki bir&ccedil;ok maddi imk&acirc;nlardan asla endişe duymaması y&ouml;n&uuml;nde yatıştırmakta ve ona moral vermektedir; &ccedil;&uuml;nk&uuml; Allah n&uuml;b&uuml;vvet hakkında hi&ccedil;bir şeyle kıyaslanmayacak bir takım delil ve imk&acirc;nlar kendisine vermiştir.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Y&uuml;ce Allah belirtilen ayetlerde ş&ouml;yle buyurmaktadır: &ldquo;Biz, g&ouml;kleri, yeri ve her ikisi arasında bulunanları ancak hakka ve hikmete uygun olarak yarattık. Kıyamet g&uuml;n&uuml; mutlaka gelecektir. Sen şimdi g&uuml;zel bir şekilde hoşg&ouml;r&uuml; ile muamele et. Ş&uuml;phesiz, Rabbin hakkıyla yaratanın (ve her şeyi) bilenin ta kendisidir. Andolsun, biz sana tekrarlanan yedi ayeti ve b&uuml;y&uuml;k Kur&rsquo;an&rsquo;ı verdik.&rdquo;[1] وَ ما خَلَقْنَا السَّماواتِ وَ الْأَرْضَ وَ ما بَیْنَهُما إِلاَّ بِالْحَقِّ ayetindeki &ldquo;hak&rdquo; kelimesi batıl ve oyuncak anlamının karşıtıdır; başka bir ifadeyle g&ouml;klerin ve yerin yaratılışının haktan ayrı olmadığı, bilakis onlarının t&uuml;m&uuml;n&uuml;n hak ile beraber olduğu, o halde yaratılışın yakın bir zamanda kendisine d&ouml;neceği bir gayesi bulunduğu; zira yaratılışta bir gayenin bulunmaması durumunda oyuncak olacağı belirtilmek istenmektedir.[2] Ardından ayetin devamında ş&ouml;yle buyrulmaktadır: وَ إِنَّ السَّاعَةَ لَآتِیَةٌ Bu ayet de iddia edilen hususa delalet etmektedir; &ccedil;&uuml;nk&uuml; bu yaratılış i&ccedil;in hedef belirlenmiştir[3] ve Hz. Peygambere (s.a.a) d&uuml;şman ve cahillerin inat&ccedil;ılık, bilgisizlik, taassup, tahrip ve aşırı muhalefetleri karşısında hoşg&ouml;r&uuml; ve sevgi g&ouml;stermesini ve de onları bağışlayıp kendilerine hoş bir y&uuml;zle karşılık vermesini, onların g&uuml;nahlarından sarf-ı nazar etmesini ve bağışlamasını tavsiye etmektedir[4]: فَاصْفَحِ الصَّفْحَ الْجَمیلَ ; zira Hz. Peygamber (s.a.a) g&ouml;revlendirildiği misyona davet yolunda apa&ccedil;ık deliller taşımaktadır ve halkın kalbinde mebde ve ahiret temellerini g&uuml;&ccedil;lendirmek i&ccedil;in şiddete ihtiya&ccedil; duymamaktadır. &Ccedil;&uuml;nk&uuml; mantık ve akıl onunla birliktedir. Artı, cahillere karşı şiddet kullanmak, genellikle onların kabalık ve taassuplarının artmasına neden olur.[5] &ldquo;الصَّفْحَ&rdquo; orijinal olarak y&uuml;z sayfası gibi her şeyin y&ouml;n ve y&uuml;z&uuml; anlamındadır.[6] Bu y&uuml;zden &ldquo;فَاصْفَحِ&rdquo; &ldquo;y&uuml;z &ccedil;evirmek ve sarf-ı nazar etmek&rdquo; anlamındadır. Bir şeyden y&uuml;z &ccedil;evirmek bazen itinasızlık, k&uuml;smek ve vb. şeyler i&ccedil;indir ve bazen de asilce af etme ve bağışlama gayesiyledir. Bundan dolayı yukarıdaki ayette ikinci mananın &ccedil;ağrıştırılması i&ccedil;in ardılınca &ldquo;cemil&rdquo; kelimesi kullanılmıştır.[7] S&ouml;z konusu ayetin tefsiri hakkında İmam Rıza&rsquo;dan (a.s) nakledilen bir rivayette ş&ouml;yle okumaktayız: &ldquo;Kastedilen, sorgusuz ve sitemsiz affetmektir.&rdquo;[8] فَاصْفَحِ الصَّفْحَ الْجَمیلَ c&uuml;mlesi bu &ouml;nceki hususların bir neticesidir ve &ldquo;f&rdquo; harfi ona b&ouml;yle bir mana vermektedir: Yaratılış haktır ve bunların hesaba &ccedil;ekileceği ve cezalandırılacağı bir g&uuml;n gelecektir; o halde artık onların yalanlaması ve dalga ge&ccedil;mesine aldırma ve onları affet.[9]&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	إِنَّ رَبَّکَ هُوَ الْخَلاَّقُ الْعَلیمُ c&uuml;mlesi, ger&ccedil;ekte affetmenin, bağışlamanın ve g&uuml;zel bir şekilde y&uuml;z &ccedil;evirmenin gerekliliğine bir delildir[10] ve bağışlama emrini veren kimse &ouml;ğretmen, yaratıcı ve bilen Allah&rsquo;tır. O; af ve bağışlamanın fert ve camianın ruhunda ve de halkın kazanılması ve gelişiminde ne gibi bir eseri olduğunu bilmektedir; o halde affetmek sizin i&ccedil;in ağır olmamalıdır.[11] En sonda da Hz. Peygamberi (s.a.a) d&uuml;şmanların şiddeti, sayılarının &ccedil;ok olması ve ellerindeki bir&ccedil;ok maddi imk&acirc;nlardan asla endişe duymaması y&ouml;n&uuml;nde yatıştırmakta ve ona moral vermektedir; &ccedil;&uuml;nk&uuml; Allah n&uuml;b&uuml;vvet hakkında hi&ccedil;bir şeyle kıyaslanmayacak bir takım delil ve imk&acirc;nlar kendisine vermiştir:[12] Biz sana Hamd suresi ve azim Kur&rsquo;an&rsquo;ı verdik: &laquo;وَ لَقَدْ ءَاتَیْنَاکَ سَبْعًا مِّنَ الْمَثَانىِ وَ الْقُرْءَانَ الْعَظِیمَ&raquo;</p>\r\n\r\n<p>\r\n	&nbsp;&laquo;سبع مثانی&raquo; kelimesinin anlamının ne olduğu hususunda &ldquo;Ham Suresinin Sebe Semani Olarak Adlandırılmasının Felsefesi&rdquo;, Soru: 15552 (Site: 15572) adlı başlığa m&uuml;racaat edebilirsiniz.&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Hicr, 85 &ndash; 87: &laquo;وَ ما خَلَقْنَا السَّماواتِ وَ الْأَرْضَ وَ ما بَیْنَهُما إِلاَّ بِالْحَقِّ وَ إِنَّ السَّاعَةَ لَآتِیَةٌ فَاصْفَحِ الصَّفْحَ الْجَمیلَ، إِنَّ رَبَّکَ هُوَ الْخَلاَّقُ الْعَلیمُ، وَ لَقَدْ آتَیْناکَ سَبْعاً مِنَ الْمَثانی&rlm; وَ الْقُرْآنَ الْعَظیمَ&raquo;</p>\r\n\r\n<p>\r\n	[2] Tabatabai, Seyid Muhammed H&uuml;seyin, el-Mizan Fi Tefsiri&rsquo;l-Kur&rsquo;an, c. 12, s. 188, Defter-i İntişarat-ı İslam&icirc;, Kum, &ccedil;ap-ı pencom, 1417 k.</p>\r\n\r\n<p>\r\n	[3] a.g.e.</p>\r\n\r\n<p>\r\n	[4] Mekarim Şirazi, Nasır, Tefsir-i Numune, c. 11, s. 127, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, &ccedil;ap-ı evvel, 1374.</p>\r\n\r\n<p>\r\n	[5] a.g.e.</p>\r\n\r\n<p>\r\n	[6] İbn. Manzur, Muhammed b. Mukrem, Lisan&uuml;&rsquo;l-Arab, c. 2, s. 512, &ldquo;es-Safah&rdquo; kavramı, Dar-ı Sadr, &ccedil;ap-ı sevvom, Beyrut, 1414 k; Rağıb İsfahani, H&uuml;seyin b. Muhammed, el-M&uuml;fredat Fi Ğaribi&rsquo;l-Kur&rsquo;an, Tahkik: Sıfvan Adnan Davari, s. 486, Daru&rsquo;l-İlmi&rsquo;l-Dar-ı&rsquo;ş-Şamiye, &ccedil;ap-ı evvel, Demeşk, Beyrut, 1412 k; Karaşi, Seyid, Ali Ekber, Kamus-i Kur&rsquo;an, c. 4, s. 131, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, &ccedil;ap-ı şeşom, 1371 ş.</p>\r\n\r\n<p>\r\n	[7] Tefsir-i Numune, c. 11, s. 127 ve 128.</p>\r\n\r\n<p>\r\n	[8] Şeyh Saduk, Uyun-i Ahbar-ı Rıza (a.s), Muhakkik Ve Musahhih: Laciverdi, Mehdi, c. 1, s. 294, Neşr-i Cihan, Tahran, &ccedil;ap-ı evvel, 1378 k; Arusi Huveyzi, Abd Ali b. Cuma, Tefsir-i Nuru&rsquo;s-Sakaleyn, Tahkik: Resuli Mehellati, Seyid Haşim, c. 3, s. 27, İntişarat-ı İsmailiyan, &ccedil;ap-ı &ccedil;arom, Kum, 1415 k.</p>\r\n\r\n<p>\r\n	[9] el-Mizan, Fi Tefsiri&rsquo;l-Kur&rsquo;an, c. 12, s. 190.</p>\r\n\r\n<p>\r\n	[10] Tefsir-i Numune, c. 11, s. 128.</p>\r\n\r\n<p>\r\n	[11] Kıraati, Muhsin, Tefsir-i Nur, c. 6, s. 352, Merkez-i Ferhengi Dershayi Ez Kur&rsquo;an, Tahran, &ccedil;ap-ı yazdehom, 1383 ş.</p>\r\n\r\n<p>\r\n	[12] Tefsir-i Numune, c. 11, s. 129.</p>\r\n','Y&uuml;ce Allah belirtilen ayetlerde g&ouml;k ve yerin yaratılışının hak olduğuna ve hedef taşıdığına işaret etmiş ve Peygamber-i Ekrem&rsquo;e (s.a.a) d&uuml;şman ve cahillerin inat&ccedil;ılık, bilgisizlik, taassup, tahrip ve aşırı muhalefetleri karşısında hoşg&ouml;r&uuml; ve sevgi g&ouml;stermesini ve de onları bağışlayıp kendilerine hoş bir y&uuml;zle karşılık vermesini tavsiye etmektedir. En sonda da Hz. Peygamberi (s.a.a) d&uuml;şmanların şiddeti, sayılarının &ccedil;ok olması ve ellerindeki bir&ccedil;ok maddi imk&acirc;nlardan asla endişe duymaması y&ouml;n&uuml;nde yatıştırmakta ve ona moral vermektedir; &ccedil;&uuml;nk&uuml; Allah n&uuml;b&uuml;vvet hakkında hi&ccedil;bir şeyle kıyaslanmayacak bir takım delil ve imk&acirc;nlar kendisine vermiştir.','&nbsp;Y&uuml;ce Allah belirtilen ayetlerde ş&ouml;yle buyurmaktadır: &ldquo;Biz, g&ouml;kleri, yeri ve her ikisi arasında bulunanları ancak hakka ve hikmete uygun olarak yarattık. Kıyamet g&uuml;n&uuml; mutlaka gelecektir. Sen şimdi g&uuml;zel bir şekilde hoşg&ouml;r&uuml; ile muamele et. Ş&uuml;phesiz, Rabbin hakkıyla yaratanın (ve her şeyi) bilenin ta kendisidir. Andolsun, biz sana tekrarlanan yedi ayeti ve b&uuml;y&uuml;k Kur&rsquo;an&rsquo;ı verdik.&rdquo;[1] وَ ما خَلَقْنَا السَّماواتِ وَ الْأَرْضَ وَ ما بَیْنَهُما إِلاَّ بِالْحَقِّ ayetindeki &ldquo;hak&rdquo; kelimesi batıl ve oyuncak anlamının karşıtıdır; başka bir ifadeyle g&ouml;klerin ve yerin yaratılışının haktan ayrı olmadığı, bilakis onlarının t&uuml;m&uuml;n&uuml;n hak ile beraber olduğu, o halde yaratılışın yakın bir zamanda kendisine d&ouml;neceği bir gayesi bulunduğu; zira yaratılışta bir gayenin bulunmaması durumunda oyuncak olacağı belirtilmek istenmektedir.[2] Ardından ayetin devamında ş&ouml;yle buyrulmaktadır: وَ إِنَّ السَّاعَةَ لَآتِیَةٌ Bu ayet de iddia edilen hususa delalet etmektedir; &ccedil;&uuml;nk&uuml; bu yaratılış i&ccedil;in hedef belirlenmiştir[3] ve Hz. Peygambere (s.a.a) d&uuml;şman ve cahillerin inat&ccedil;ılık, bilgisizlik, taassup, tahrip ve aşırı muhalefetleri karşısında hoşg&ouml;r&uuml; ve sevgi g&ouml;stermesini ve de onları bağışlayıp kendilerine hoş bir y&uuml;zle karşılık vermesini, onların g&uuml;nahlarından sarf-ı nazar etmesini ve bağışlamasını tavsiye etmektedir[4]: فَاصْفَحِ الصَّفْحَ الْجَمیلَ ; zira Hz. Peygamber (s.a.a) g&ouml;revlendirildiği misyona davet yolunda apa&ccedil;ık deliller taşımaktadır ve halkın kalbinde mebde ve ahiret temellerini g&uuml;&ccedil;lendirmek i&ccedil;in şiddete ihtiya&ccedil; duymamaktadır. &Ccedil;&uuml;nk&uuml; mantık ve akıl onunla birliktedir. Artı, cahillere karşı şiddet kullanmak, genellikle onların kabalık ve taassuplarının artmasına neden olur.[5] &ldquo;الصَّفْحَ&rdquo; orijinal olarak y&uuml;z sayfası gibi her şeyin y&ouml;n ve y&uuml;z&uuml; anlamındadır.[6] Bu y&uuml;zden &ldquo;فَاصْفَحِ&rdquo; &ldquo;y&uuml;z &ccedil;evirmek ve sarf-ı nazar etmek&rdquo; anlamındadır. Bir şeyden y&uuml;z &ccedil;evirmek bazen itinasızlık, k&uuml;smek ve vb. şeyler i&ccedil;indir ve bazen de asilce af etme ve bağışlama gayesiyledir. Bundan dolayı yukarıdaki ayette ikinci mananın &ccedil;ağrıştırılması i&ccedil;in ardılınca &ldquo;cemil&rdquo; kelimesi kullanılmıştır.[7] S&ouml;z konusu ayetin tefsiri hakkında İmam Rıza&rsquo;dan (a.s) nakledilen bir rivayette ş&ouml;yle okumaktayız: &ldquo;Kastedilen, sorgusuz ve sitemsiz affetmektir.&rdquo;[8] فَاصْفَحِ الصَّفْحَ الْجَمیلَ c&uuml;mlesi bu &ouml;nceki hususların bir neticesidir ve &ldquo;f&rdquo; harfi ona b&ouml;yle bir mana vermektedir: Yaratılış haktır ve bunların hesaba &ccedil;ekileceği ve cezalandırılacağı bir g&uuml;n gelecektir; o halde artık onların yalanlaması ve dalga ge&ccedil;mesine aldırma ve onları affet.[9]&nbsp; &nbsp;\r\n\r\n\r\n	إِنَّ رَبَّکَ هُوَ الْخَلاَّقُ الْعَلیمُ c&uuml;mlesi, ger&ccedil;ekte affetmenin, bağışlamanın ve g&uuml;zel bir şekilde y&uuml;z &ccedil;evirmenin gerekliliğine bir delildir[10] ve bağışlama emrini veren kimse &ouml;ğretmen, yaratıcı ve bilen Allah&rsquo;tır. O; af ve bağışlamanın fert ve camianın ruhunda ve de halkın kazanılması ve gelişiminde ne gibi bir eseri olduğunu bilmektedir; o halde affetmek sizin i&ccedil;in ağır olmamalıdır.[11] En sonda da Hz. Peygamberi (s.a.a) d&uuml;şmanların şiddeti, sayılarının &ccedil;ok olması ve ellerindeki bir&ccedil;ok maddi imk&acirc;nlardan asla endişe duymaması y&ouml;n&uuml;nde yatıştırmakta ve ona moral vermektedir; &ccedil;&uuml;nk&uuml; Allah n&uuml;b&uuml;vvet hakkında hi&ccedil;bir şeyle kıyaslanmayacak bir takım delil ve imk&acirc;nlar kendisine vermiştir:[12] Biz sana Hamd suresi ve azim Kur&rsquo;an&rsquo;ı verdik: &laquo;وَ لَقَدْ ءَاتَیْنَاکَ سَبْعًا مِّنَ الْمَثَانىِ وَ الْقُرْءَانَ الْعَظِیمَ&raquo;\r\n\r\n\r\n	&nbsp;&laquo;سبع مثانی&raquo; kelimesinin anlamının ne olduğu hususunda &ldquo;Ham Suresinin Sebe Semani Olarak Adlandırılmasının Felsefesi&rdquo;, Soru: 15552 (Site: 15572) adlı başlığa m&uuml;racaat edebilirsiniz.&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Hicr, 85 &ndash; 87: &laquo;وَ ما خَلَقْنَا السَّماواتِ وَ الْأَرْضَ وَ ما بَیْنَهُما إِلاَّ بِالْحَقِّ وَ إِنَّ السَّاعَةَ لَآتِیَةٌ فَاصْفَحِ الصَّفْحَ الْجَمیلَ، إِنَّ رَبَّکَ هُوَ الْخَلاَّقُ الْعَلیمُ، وَ لَقَدْ آتَیْناکَ سَبْعاً مِنَ الْمَثانی&rlm; وَ الْقُرْآنَ الْعَظیمَ&raquo;\r\n\r\n\r\n	[2] Tabatabai, Seyid Muhammed H&uuml;seyin, el-Mizan Fi Tefsiri&rsquo;l-Kur&rsquo;an, c. 12, s. 188, Defter-i İntişarat-ı İslam&icirc;, Kum, &ccedil;ap-ı pencom, 1417 k.\r\n\r\n\r\n	[3] a.g.e.\r\n\r\n\r\n	[4] Mekarim Şirazi, Nasır, Tefsir-i Numune, c. 11, s. 127, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, &ccedil;ap-ı evvel, 1374.\r\n\r\n\r\n	[5] a.g.e.\r\n\r\n\r\n	[6] İbn. Manzur, Muhammed b. Mukrem, Lisan&uuml;&rsquo;l-Arab, c. 2, s. 512, &ldquo;es-Safah&rdquo; kavramı, Dar-ı Sadr, &ccedil;ap-ı sevvom, Beyrut, 1414 k; Rağıb İsfahani, H&uuml;seyin b. Muhammed, el-M&uuml;fredat Fi Ğaribi&rsquo;l-Kur&rsquo;an, Tahkik: Sıfvan Adnan Davari, s. 486, Daru&rsquo;l-İlmi&rsquo;l-Dar-ı&rsquo;ş-Şamiye, &ccedil;ap-ı evvel, Demeşk, Beyrut, 1412 k; Karaşi, Seyid, Ali Ekber, Kamus-i Kur&rsquo;an, c. 4, s. 131, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, &ccedil;ap-ı şeşom, 1371 ş.\r\n\r\n\r\n	[7] Tefsir-i Numune, c. 11, s. 127 ve 128.\r\n\r\n\r\n	[8] Şeyh Saduk, Uyun-i Ahbar-ı Rıza (a.s), Muhakkik Ve Musahhih: Laciverdi, Mehdi, c. 1, s. 294, Neşr-i Cihan, Tahran, &ccedil;ap-ı evvel, 1378 k; Arusi Huveyzi, Abd Ali b. Cuma, Tefsir-i Nuru&rsquo;s-Sakaleyn, Tahkik: Resuli Mehellati, Seyid Haşim, c. 3, s. 27, İntişarat-ı İsmailiyan, &ccedil;ap-ı &ccedil;arom, Kum, 1415 k.\r\n\r\n\r\n	[9] el-Mizan, Fi Tefsiri&rsquo;l-Kur&rsquo;an, c. 12, s. 190.\r\n\r\n\r\n	[10] Tefsir-i Numune, c. 11, s. 128.\r\n\r\n\r\n	[11] Kıraati, Muhsin, Tefsir-i Nur, c. 6, s. 352, Merkez-i Ferhengi Dershayi Ez Kur&rsquo;an, Tahran, &ccedil;ap-ı yazdehom, 1383 ş.\r\n\r\n\r\n	[12] Tefsir-i Numune, c. 11, s. 129.'),(440,'tr437','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İnsanın yaratılış hedefi Y&uuml;ce Allah&rsquo;a kulluk etmek ve O&rsquo;nu tanımaktır. İnsan ancak Allah&rsquo;a tapmanın g&ouml;lgesinde kemale ve ilahi yakınlık makamına erer. Namaz, aşkın yaratıcıya ibadet ve kulluk etmenin en g&uuml;zel g&ouml;stergesidir. Beş &ouml;ğ&uuml;n namaza bağlılık, ruhun erdemliliğine ve g&uuml;c&uuml;ne sebep olur, insanı g&uuml;naha ve &ccedil;irkin davranışlara bulaşmaktan alıkoyar ve insan psikolojinde takva g&uuml;c&uuml;n&uuml; daha kuvvetlendirir. Bu durumda insan namazın neden cennet kapısının kilidi olduğunu anlar. Hatırlatılmalıdır ki namaz ibadetsel bir amel olup onun i&ccedil;in cennet kilidi gibi bir sevap g&ouml;z &ouml;n&uuml;nde bulundurulmuştur. Rivayetlerde temiz imamlara (a.s) sevgi duymak, la ilahe ilah zikri ve sabır da cennet kilitlerinden sayılmıştır. Aynı şekilde bu rivayetlerden namazın tevhit ve Allah&rsquo;ın birliğine iman etme ve Ehli Beyt (a.s) sevgisiyle i&ccedil; i&ccedil;e olduğu ve aralarında &ouml;zel bir bağlılık bulunduğu anlaşılmaktadır.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Bazı İslam&icirc; kaynaklarda Hz. Peygamberin (s.a.a) &ldquo;cennetin kilidi namazdır&rdquo;[1] diye buyurduğu nakledilmiştir. &ldquo;Namaz kıl; zira namaz (insanı) &ccedil;irkinlik ve g&uuml;nahtan alıkoyar&rdquo;[2] ayeti şerifesi ve bazı rivayetler g&ouml;z &ouml;n&uuml;nde bulundurulduğunda, namazın neden cennetin kilidi olduğu anlaşılabilmektedir. Nitekim Hz. Peygamber (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Namaz dinin direğidir. Her kim onu yerine getirmezse, dinini yok etmiştir.&rdquo;[3] Aynı şekilde ş&ouml;yle buyurmuştur: &ldquo;Vakti gelen her namazda bir melek kalkınız ve arkanızda tutuşturduğunuz ateşleri namazlarınız ile s&ouml;nd&uuml;r&uuml;n&uuml;z diye haykırır.&rdquo;[4] &Ouml;zetle insanın yaratılış hedefi Y&uuml;ce Allah&rsquo;a kulluk etmek ve O&rsquo;nu tanımaktır.[5] İnsan ancak Allah&rsquo;a tapmanın g&ouml;lgesinde kemale ve ilahi yakınlık makamına erer. Namaz, aşkın yaratıcıya ibadet ve kulluk etmenin en g&uuml;zel g&ouml;stergesidir. Artı, tapınma ve duanın &ouml;z&uuml; her insanın fıtratında yer almaktadır ve o namaz gibi farzları yerine getirerek bu hakikati kendi varlığında ihya eder, diriltir, geliştirir ve kendini iyiliklerin yoluna ve k&ouml;t&uuml;l&uuml;klerden korunmaya adar. Beş &ouml;ğ&uuml;n namaza bağlılık, ruhun erdemliliğine ve g&uuml;c&uuml;ne sebep olur, insanı g&uuml;naha ve &ccedil;irkin davranışlara bulaşmaktan alıkoyar ve insan psikolojinde takva g&uuml;c&uuml;n&uuml; daha kuvvetlendirir. Bu durumda insan namazın neden cennet kapısının kilidi olduğunu anlar. Hatırlatılmalıdır ki namaz ibadetsel bir amel olup onun i&ccedil;in cennet kilidi gibi bir sevap g&ouml;z &ouml;n&uuml;nde bulundurulmuştur; zira rivayetlerde temiz imamlara (a.s) sevgi duymak[6], la ilahe ilah zikri[7] ve sabır[8] da cennet kilitlerinden sayılmıştır. Bu y&uuml;zden, cennetin kilidi olmak namaza &ouml;zg&uuml; değildir, ama namaz insanın diğer ibadetlerden daha &ccedil;ok meşgul olduğu farzlardan sayıldığı ve başka bir ifadeyle mevsimlik bir ibadet olmadığı i&ccedil;in, onun &ouml;nemli bir farz olarak şartlarıyla yerine getirilmesi, cennet gibi bir sevaba tekab&uuml;l etmektedir. Aynı şekilde bu rivayetlerden namazın tevhit ve Allah&rsquo;ın birliğine iman etme ve Ehli Beyt (a.s) sevgisiyle i&ccedil; i&ccedil;e olduğu ve aralarında &ouml;zel bir bağlılık bulunduğu anlaşılmaktadır.</p>\r\n\r\n<p>\r\n	Daha fazla bilgi edinmek i&ccedil;in aşağıdaki adreslere m&uuml;racaat edebilirsiniz:</p>\r\n\r\n<p>\r\n	&ldquo;Namaz Ve Gen&ccedil;lerin Ona &Ouml;zen G&ouml;stermemesi&rdquo;, Soru: 126 (Site:2394).</p>\r\n\r\n<p>\r\n	&ldquo;Namazın Farz Oluş Nedeni&rdquo;, Soru: 11395 (Site: 11251).</p>\r\n\r\n<p>\r\n	&ldquo;Namazın Mana Ve Eserleri&rdquo;, Soru: 13683 (Site: 13512).&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] &laquo;مِفْتَاحُ&rlm; الْجَنَّةِ الصَّلَاة&raquo; İbn. Ebi Cumhur, Muhammed b. Zeynuddin, Evali&rsquo;l-Levali&rsquo;l-Aziziye Fi&rsquo;l-Ahadisi&rsquo;l-Medine, c. 1, s. 322, Dar-ı Seyid&uuml;&rsquo;ş-Ş&uuml;heda lin-Neşr, Kum, &ccedil;ap-ı evvel, 1405; Muhammed Reyşehri ve hemkaran, H&uuml;km&uuml;&rsquo;n-Nebii&rsquo;l-Azam (s.a.a), c. 5, s. 285, Daru&rsquo;l-Hadis, Kum, &ccedil;ap-ı evvel, 1429 k; Z&uuml;heyli, Vehbi b. Mustafa,, et-Tefsiri&rsquo;l-M&uuml;nir, Fi Akide Ve&rsquo;ş-Şeria Ve&rsquo;l-Minhec, c. 6, s. 102, Daru&rsquo;l-Fikri&rsquo;l-Muasır, Beyrut, Dameşk, &ccedil;ap-ı dovvom, 1418 k; Suyuti, Celaluddin, ed-Daru&rsquo;l-Mansur Fi Tefsiri&rsquo;l-Mesur, c. 1, s. 296, Neşr-i K&uuml;t&uuml;bhane-i Ayetullah Maraşi Necefi, Kum, 1404 k.</p>\r\n\r\n<p>\r\n	[2] &laquo;وَ أَقِمِ الصَّلاةَ إِنَّ الصَّلاةَ تَنْهى&rlm; عَنِ الْفَحْشاءِ وَ الْمُنْکَر&raquo;, Ankebut, 45.</p>\r\n\r\n<p>\r\n	[3] &laquo;الصَّلَاةُ عَمُودُ الدِّینِ&rlm; فَمَنْ&rlm; تَرَکَهَا فَقَدْ هَدَمَ الدِّین&raquo;, İbn. Ebi&rsquo;l-Hadid, Abd&uuml;lhamid b. Hibbetullah, Şerh-i Nehc&uuml;&rsquo;l-Belağa, Muhakkik ve Musahhih İbrahim, Muhammed Ebu&rsquo;l-Fazl, c. 10, s. 206, Neşr-i Mektebet-&uuml; Ayetullah el-Maraşi en-Necefi, Kum, &ccedil;ap-ı evvel, 1404 k; Avali&rsquo;l-Levali&rsquo;l-Aziziye Fi&rsquo;l-Ahadisi&rsquo;l-Diniye, c. 1, s. 322.</p>\r\n\r\n<p>\r\n	[4] &laquo;مَا مِنْ صَلَاةٍ یَحْضُرُ وَقْتُهَا إِلَّا نَادَى مَلَکٌ بَیْنَ یَدَیِ النَّاسِ أَیُّهَا النَّاسُ قُومُوا إِلَى نِیرَانِکُمُ الَّتِی أَوْقَدْتُمُوهَا عَلَى ظُهُورِکُمْ فَأَطْفِئُوهَا بِصَلَاتِکُم&raquo; Şeyh Saduk, Sevabu&rsquo;l-Amal ve İkabu&rsquo;l-Amal, s. 36, Neşr-i Daru&rsquo;r-Rezi, &ccedil;ap-ı evvel, 1406 k.</p>\r\n\r\n<p>\r\n	[5] &ldquo;Ben cinleri ve insanları ancak bana ibadet etsinler (ve bu yolla tek&acirc;m&uuml;l edip bana yakınlaşsınlar) diye yarattım)&rdquo;; Zariyat, 56.</p>\r\n\r\n<p>\r\n	[6] Taberi Amuli, İmaduddin Ebi Cafer Muhammed b. Ebi&rsquo;l-Kasım, Beşaretu&rsquo;l-Mustafa li&rsquo;ş-Şiati&rsquo;l-M&uuml;rteza, c. 2, s. 68, el-Mektebet&uuml;&rsquo;l-Hayderiye, Necef, &ccedil;ap-ı dovvom, 1383 k; Meclisi, Muhammed Bakır, Bihar&uuml;&rsquo;l-Envar, c. 11, s. 114, Dar-ı İhyai&rsquo;y-Turasi&rsquo;l-Arabi, Beyrut, &ccedil;ap-ı dovvom, 1403 k.</p>\r\n\r\n<p>\r\n	[7] Bihar&uuml;&rsquo;l-Envar, c. 48, s. 105.</p>\r\n\r\n<p>\r\n	[8] a.g.e. c. 75, s. 9.</p>\r\n','İnsanın yaratılış hedefi Y&uuml;ce Allah&rsquo;a kulluk etmek ve O&rsquo;nu tanımaktır. İnsan ancak Allah&rsquo;a tapmanın g&ouml;lgesinde kemale ve ilahi yakınlık makamına erer. Namaz, aşkın yaratıcıya ibadet ve kulluk etmenin en g&uuml;zel g&ouml;stergesidir. Beş &ouml;ğ&uuml;n namaza bağlılık, ruhun erdemliliğine ve g&uuml;c&uuml;ne sebep olur, insanı g&uuml;naha ve &ccedil;irkin davranışlara bulaşmaktan alıkoyar ve insan psikolojinde takva g&uuml;c&uuml;n&uuml; daha kuvvetlendirir. Bu durumda insan namazın neden cennet kapısının kilidi olduğunu anlar. Hatırlatılmalıdır ki namaz ibadetsel bir amel olup onun i&ccedil;in cennet kilidi gibi bir sevap g&ouml;z &ouml;n&uuml;nde bulundurulmuştur. Rivayetlerde temiz imamlara (a.s) sevgi duymak, la ilahe ilah zikri ve sabır da cennet kilitlerinden sayılmıştır. Aynı şekilde bu rivayetlerden namazın tevhit ve Allah&rsquo;ın birliğine iman etme ve Ehli Beyt (a.s) sevgisiyle i&ccedil; i&ccedil;e olduğu ve aralarında &ouml;zel bir bağlılık bulunduğu anlaşılmaktadır.','&nbsp;Bazı İslam&icirc; kaynaklarda Hz. Peygamberin (s.a.a) &ldquo;cennetin kilidi namazdır&rdquo;[1] diye buyurduğu nakledilmiştir. &ldquo;Namaz kıl; zira namaz (insanı) &ccedil;irkinlik ve g&uuml;nahtan alıkoyar&rdquo;[2] ayeti şerifesi ve bazı rivayetler g&ouml;z &ouml;n&uuml;nde bulundurulduğunda, namazın neden cennetin kilidi olduğu anlaşılabilmektedir. Nitekim Hz. Peygamber (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Namaz dinin direğidir. Her kim onu yerine getirmezse, dinini yok etmiştir.&rdquo;[3] Aynı şekilde ş&ouml;yle buyurmuştur: &ldquo;Vakti gelen her namazda bir melek kalkınız ve arkanızda tutuşturduğunuz ateşleri namazlarınız ile s&ouml;nd&uuml;r&uuml;n&uuml;z diye haykırır.&rdquo;[4] &Ouml;zetle insanın yaratılış hedefi Y&uuml;ce Allah&rsquo;a kulluk etmek ve O&rsquo;nu tanımaktır.[5] İnsan ancak Allah&rsquo;a tapmanın g&ouml;lgesinde kemale ve ilahi yakınlık makamına erer. Namaz, aşkın yaratıcıya ibadet ve kulluk etmenin en g&uuml;zel g&ouml;stergesidir. Artı, tapınma ve duanın &ouml;z&uuml; her insanın fıtratında yer almaktadır ve o namaz gibi farzları yerine getirerek bu hakikati kendi varlığında ihya eder, diriltir, geliştirir ve kendini iyiliklerin yoluna ve k&ouml;t&uuml;l&uuml;klerden korunmaya adar. Beş &ouml;ğ&uuml;n namaza bağlılık, ruhun erdemliliğine ve g&uuml;c&uuml;ne sebep olur, insanı g&uuml;naha ve &ccedil;irkin davranışlara bulaşmaktan alıkoyar ve insan psikolojinde takva g&uuml;c&uuml;n&uuml; daha kuvvetlendirir. Bu durumda insan namazın neden cennet kapısının kilidi olduğunu anlar. Hatırlatılmalıdır ki namaz ibadetsel bir amel olup onun i&ccedil;in cennet kilidi gibi bir sevap g&ouml;z &ouml;n&uuml;nde bulundurulmuştur; zira rivayetlerde temiz imamlara (a.s) sevgi duymak[6], la ilahe ilah zikri[7] ve sabır[8] da cennet kilitlerinden sayılmıştır. Bu y&uuml;zden, cennetin kilidi olmak namaza &ouml;zg&uuml; değildir, ama namaz insanın diğer ibadetlerden daha &ccedil;ok meşgul olduğu farzlardan sayıldığı ve başka bir ifadeyle mevsimlik bir ibadet olmadığı i&ccedil;in, onun &ouml;nemli bir farz olarak şartlarıyla yerine getirilmesi, cennet gibi bir sevaba tekab&uuml;l etmektedir. Aynı şekilde bu rivayetlerden namazın tevhit ve Allah&rsquo;ın birliğine iman etme ve Ehli Beyt (a.s) sevgisiyle i&ccedil; i&ccedil;e olduğu ve aralarında &ouml;zel bir bağlılık bulunduğu anlaşılmaktadır.\r\n\r\n\r\n	Daha fazla bilgi edinmek i&ccedil;in aşağıdaki adreslere m&uuml;racaat edebilirsiniz:\r\n\r\n\r\n	&ldquo;Namaz Ve Gen&ccedil;lerin Ona &Ouml;zen G&ouml;stermemesi&rdquo;, Soru: 126 (Site:2394).\r\n\r\n\r\n	&ldquo;Namazın Farz Oluş Nedeni&rdquo;, Soru: 11395 (Site: 11251).\r\n\r\n\r\n	&ldquo;Namazın Mana Ve Eserleri&rdquo;, Soru: 13683 (Site: 13512).&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] &laquo;مِفْتَاحُ&rlm; الْجَنَّةِ الصَّلَاة&raquo; İbn. Ebi Cumhur, Muhammed b. Zeynuddin, Evali&rsquo;l-Levali&rsquo;l-Aziziye Fi&rsquo;l-Ahadisi&rsquo;l-Medine, c. 1, s. 322, Dar-ı Seyid&uuml;&rsquo;ş-Ş&uuml;heda lin-Neşr, Kum, &ccedil;ap-ı evvel, 1405; Muhammed Reyşehri ve hemkaran, H&uuml;km&uuml;&rsquo;n-Nebii&rsquo;l-Azam (s.a.a), c. 5, s. 285, Daru&rsquo;l-Hadis, Kum, &ccedil;ap-ı evvel, 1429 k; Z&uuml;heyli, Vehbi b. Mustafa,, et-Tefsiri&rsquo;l-M&uuml;nir, Fi Akide Ve&rsquo;ş-Şeria Ve&rsquo;l-Minhec, c. 6, s. 102, Daru&rsquo;l-Fikri&rsquo;l-Muasır, Beyrut, Dameşk, &ccedil;ap-ı dovvom, 1418 k; Suyuti, Celaluddin, ed-Daru&rsquo;l-Mansur Fi Tefsiri&rsquo;l-Mesur, c. 1, s. 296, Neşr-i K&uuml;t&uuml;bhane-i Ayetullah Maraşi Necefi, Kum, 1404 k.\r\n\r\n\r\n	[2] &laquo;وَ أَقِمِ الصَّلاةَ إِنَّ الصَّلاةَ تَنْهى&rlm; عَنِ الْفَحْشاءِ وَ الْمُنْکَر&raquo;, Ankebut, 45.\r\n\r\n\r\n	[3] &laquo;الصَّلَاةُ عَمُودُ الدِّینِ&rlm; فَمَنْ&rlm; تَرَکَهَا فَقَدْ هَدَمَ الدِّین&raquo;, İbn. Ebi&rsquo;l-Hadid, Abd&uuml;lhamid b. Hibbetullah, Şerh-i Nehc&uuml;&rsquo;l-Belağa, Muhakkik ve Musahhih İbrahim, Muhammed Ebu&rsquo;l-Fazl, c. 10, s. 206, Neşr-i Mektebet-&uuml; Ayetullah el-Maraşi en-Necefi, Kum, &ccedil;ap-ı evvel, 1404 k; Avali&rsquo;l-Levali&rsquo;l-Aziziye Fi&rsquo;l-Ahadisi&rsquo;l-Diniye, c. 1, s. 322.\r\n\r\n\r\n	[4] &laquo;مَا مِنْ صَلَاةٍ یَحْضُرُ وَقْتُهَا إِلَّا نَادَى مَلَکٌ بَیْنَ یَدَیِ النَّاسِ أَیُّهَا النَّاسُ قُومُوا إِلَى نِیرَانِکُمُ الَّتِی أَوْقَدْتُمُوهَا عَلَى ظُهُورِکُمْ فَأَطْفِئُوهَا بِصَلَاتِکُم&raquo; Şeyh Saduk, Sevabu&rsquo;l-Amal ve İkabu&rsquo;l-Amal, s. 36, Neşr-i Daru&rsquo;r-Rezi, &ccedil;ap-ı evvel, 1406 k.\r\n\r\n\r\n	[5] &ldquo;Ben cinleri ve insanları ancak bana ibadet etsinler (ve bu yolla tek&acirc;m&uuml;l edip bana yakınlaşsınlar) diye yarattım)&rdquo;; Zariyat, 56.\r\n\r\n\r\n	[6] Taberi Amuli, İmaduddin Ebi Cafer Muhammed b. Ebi&rsquo;l-Kasım, Beşaretu&rsquo;l-Mustafa li&rsquo;ş-Şiati&rsquo;l-M&uuml;rteza, c. 2, s. 68, el-Mektebet&uuml;&rsquo;l-Hayderiye, Necef, &ccedil;ap-ı dovvom, 1383 k; Meclisi, Muhammed Bakır, Bihar&uuml;&rsquo;l-Envar, c. 11, s. 114, Dar-ı İhyai&rsquo;y-Turasi&rsquo;l-Arabi, Beyrut, &ccedil;ap-ı dovvom, 1403 k.\r\n\r\n\r\n	[7] Bihar&uuml;&rsquo;l-Envar, c. 48, s. 105.\r\n\r\n\r\n	[8] a.g.e. c. 75, s. 9.'),(441,'tr436','<p>\r\n	&nbsp;&ldquo;Zırar&rdquo; Arap&ccedil;ada mufaale babından olup bilerek[1] zarar verme[2] anlamına gelir. Kur&rsquo;an-ı Kerim&rsquo;de T&ouml;vbe suresinde Zırar mescidi macerasına işaret edilmiştir. Zırar mescidinin bu adla adlandırılmasının nedeni, bir grup m&uuml;nafığın İslam ve M&uuml;sl&uuml;manlar aleyhine olan kendi kirli emellerini hayata ge&ccedil;irmek ve Hz. Peygamber (s.a.a) ve M&uuml;sl&uuml;manlara darbe vurmak i&ccedil;in mescit adı altında bir kamp kurmak gayesiyle Medine&rsquo;de bir mescit inşa etme girişiminde bulunmalarıdır.[3] &Ouml;zetle Zırar mescidinin hik&acirc;yesi şudur: Bir grup m&uuml;nafık Hz. Peygamberin (s.a.a) yanına gelir ve Beni Salim kabilesi b&ouml;lgesinde ( Kuba mescidi yakınında) bir mescit yapmak ve b&ouml;ylece g&uuml;&ccedil;s&uuml;z, hasta ve g&uuml;&ccedil;ten d&uuml;şm&uuml;ş yaşlıların orada namaz kılması i&ccedil;in ondan izin ister. Aynı şekilde Hz. Peygamberden (s.a.a) şahsen s&ouml;z konusu mescide gelmesi ve orada namaz kılmasını talep ederler. Bunun &uuml;zerine T&ouml;vbe suresinin 107 ila 110. ayetleri Peygamberi Ekrem&rsquo;e nazil oldu ve onların işinin arkasındaki sırları deşifre etti. Bunun ardından Hz. Peygamber (s.a.a) s&ouml;z konusu mescidi ateşe vermeleri ve kalan şeylerini de yıkmaları emrini verdi.[4] Bu konuyu t&uuml;m İslam m&uuml;fessirleri ve bir&ccedil;ok hadis ve tarih kaynakları zikretmiştir. Elbette detaylarında bir takım g&ouml;r&uuml;ş ayrılıkları bulunmaktadır.</p>\r\n\r\n<p>\r\n	Bu sorunun ayrıntılı cevabı bulunmamaktadır.</p>\r\n\r\n<p>\r\n	&nbsp;----------</p>\r\n\r\n<p>\r\n	[1] Mekarim Şirazi, Nasır, Tefsir-i Numune, c. 8, s. 137, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, &ccedil;ap-ı evvel, 1374 ş.</p>\r\n\r\n<p>\r\n	[2] Ferheng-i Ebcedi Arabi-Farsi, s. 564, &ldquo;Zarr&rdquo; kavramı.</p>\r\n\r\n<p>\r\n	[3] Karaşi, Seyid Ali ekber, Kamus-i Kur&rsquo;an, c. 3, s. 228, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;lİslamiye, Tahran, &ccedil;ap-ı şeşom, 1371 ş.</p>\r\n\r\n<p>\r\n	[4] Tefsir-i Numune, c. 8, s. 134; H&uuml;cceti, Seyid Muhammed Bakır, Esbabu&rsquo;n-N&uuml;zul, s. 56 ve 58, Defter-i Neşr-i Ferhengi İslami, Tahran, &ccedil;ap-ı şeşom, 1377 ş; İbn. Kesir ed-Demeşki, Ebu&rsquo;l-Feda İsmail b. &Ouml;mer, el-Bidaye ve&rsquo;n-Nihaye, c. 5, s. 21 ve 22, Daru&rsquo;l-Fikir, Beyrut, 1407 k; Gerdanide-i mensub be Belami, Tarihname-i Taberi, Tahkik-i Ruşen, Muhammed, c. 5, s. 1503 ve 1504, Neşr-i elborz, Tahran, &ccedil;ap-ı sevvom, 1373 ş.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','','&nbsp;&ldquo;Zırar&rdquo; Arap&ccedil;ada mufaale babından olup bilerek[1] zarar verme[2] anlamına gelir. Kur&rsquo;an-ı Kerim&rsquo;de T&ouml;vbe suresinde Zırar mescidi macerasına işaret edilmiştir. Zırar mescidinin bu adla adlandırılmasının nedeni, bir grup m&uuml;nafığın İslam ve M&uuml;sl&uuml;manlar aleyhine olan kendi kirli emellerini hayata ge&ccedil;irmek ve Hz. Peygamber (s.a.a) ve M&uuml;sl&uuml;manlara darbe vurmak i&ccedil;in mescit adı altında bir kamp kurmak gayesiyle Medine&rsquo;de bir mescit inşa etme girişiminde bulunmalarıdır.[3] &Ouml;zetle Zırar mescidinin hik&acirc;yesi şudur: Bir grup m&uuml;nafık Hz. Peygamberin (s.a.a) yanına gelir ve Beni Salim kabilesi b&ouml;lgesinde ( Kuba mescidi yakınında) bir mescit yapmak ve b&ouml;ylece g&uuml;&ccedil;s&uuml;z, hasta ve g&uuml;&ccedil;ten d&uuml;şm&uuml;ş yaşlıların orada namaz kılması i&ccedil;in ondan izin ister. Aynı şekilde Hz. Peygamberden (s.a.a) şahsen s&ouml;z konusu mescide gelmesi ve orada namaz kılmasını talep ederler. Bunun &uuml;zerine T&ouml;vbe suresinin 107 ila 110. ayetleri Peygamberi Ekrem&rsquo;e nazil oldu ve onların işinin arkasındaki sırları deşifre etti. Bunun ardından Hz. Peygamber (s.a.a) s&ouml;z konusu mescidi ateşe vermeleri ve kalan şeylerini de yıkmaları emrini verdi.[4] Bu konuyu t&uuml;m İslam m&uuml;fessirleri ve bir&ccedil;ok hadis ve tarih kaynakları zikretmiştir. Elbette detaylarında bir takım g&ouml;r&uuml;ş ayrılıkları bulunmaktadır.\r\n\r\n\r\n	Bu sorunun ayrıntılı cevabı bulunmamaktadır.\r\n\r\n\r\n	&nbsp;----------\r\n\r\n\r\n	[1] Mekarim Şirazi, Nasır, Tefsir-i Numune, c. 8, s. 137, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, &ccedil;ap-ı evvel, 1374 ş.\r\n\r\n\r\n	[2] Ferheng-i Ebcedi Arabi-Farsi, s. 564, &ldquo;Zarr&rdquo; kavramı.\r\n\r\n\r\n	[3] Karaşi, Seyid Ali ekber, Kamus-i Kur&rsquo;an, c. 3, s. 228, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;lİslamiye, Tahran, &ccedil;ap-ı şeşom, 1371 ş.\r\n\r\n\r\n	[4] Tefsir-i Numune, c. 8, s. 134; H&uuml;cceti, Seyid Muhammed Bakır, Esbabu&rsquo;n-N&uuml;zul, s. 56 ve 58, Defter-i Neşr-i Ferhengi İslami, Tahran, &ccedil;ap-ı şeşom, 1377 ş; İbn. Kesir ed-Demeşki, Ebu&rsquo;l-Feda İsmail b. &Ouml;mer, el-Bidaye ve&rsquo;n-Nihaye, c. 5, s. 21 ve 22, Daru&rsquo;l-Fikir, Beyrut, 1407 k; Gerdanide-i mensub be Belami, Tarihname-i Taberi, Tahkik-i Ruşen, Muhammed, c. 5, s. 1503 ve 1504, Neşr-i elborz, Tahran, &ccedil;ap-ı sevvom, 1373 ş.\r\n\r\n\r\n	&nbsp;',''),(442,'tr435','<p>\r\n	&nbsp;Hızlı veya yavaş okumak, okuyan şahsa bağlıdır. Dinsel &ouml;ğretilerde bu konu hakkında bir şey belirtilmemiştir. Kur&rsquo;an okumayla ilgili belirtilen şey, Kur&rsquo;an&rsquo;ı tane tane ve a&ccedil;ık okumaktır:&nbsp; &quot;وَ رتّلِ القُرآنَ تَرتیلاً&quot;[1] Kur&rsquo;an&rsquo;ı tane tane oku. İmamdan (a.s) bu ayetin tefsiri hakkında ş&ouml;yle nakledilmiştir: Kur&rsquo;an&rsquo;ı ne şiir gibi hızlı ve ne de kumul gibi dağınık oku.[2] Aynı şekilde bir rivayette İmam Rıza&rsquo;nın her &uuml;&ccedil; g&uuml;nde bir Kur&rsquo;an hatmi indirdiği ve ş&ouml;yle buyurduğu nakledilmiştir: Eğer istersem &uuml;&ccedil; g&uuml;nden daha az bir s&uuml;re i&ccedil;inde de Kur&rsquo;an&rsquo;ı hatmedebilirim, ama ayeti şerifelere ulaşınca bu ayet hangi konuda ve ne zaman nazil olmuştur diye d&uuml;ş&uuml;n&uuml;yor ve irdelemede bulunuyorum, bu y&uuml;zden Kur&rsquo;an&rsquo;ı her &uuml;&ccedil; g&uuml;nde bir hatmediyorum.[3] Bu nedenle, bir konuyu okuma tarzı okuyana ve okunan konuya bağlıdır. Bazıları hızlı okumayla yazının mefhum ve maksadını iyice anlayabilmekte ve bazıları ise ancak yavaş okuyarak anlayabilmektedir. Bundan dolayı bu hususta &ouml;nemli olan şey, okuma esnasında d&uuml;ş&uuml;nmek ve irdelemek ve konuları doğru algılamaktır.</p>\r\n\r\n<p>\r\n	Bu sorunun ayrıntılı cevabı yoktur.&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;---------</p>\r\n\r\n<p>\r\n	[1] M&uuml;zemmil, 4.</p>\r\n\r\n<p>\r\n	[2] Kuleyni, K&acirc;fi, c. 2, s. 614, Daru&rsquo;l-k&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1365 ş.</p>\r\n\r\n<p>\r\n	[3] Tabersi, İlamu&rsquo;l-Vera Biilami&rsquo;l-Mehdi, s. 327, Neşr-i İslamiye, Tahran, &ccedil;ap-ı sevvom, 1390 k.</p>\r\n','','&nbsp;Hızlı veya yavaş okumak, okuyan şahsa bağlıdır. Dinsel &ouml;ğretilerde bu konu hakkında bir şey belirtilmemiştir. Kur&rsquo;an okumayla ilgili belirtilen şey, Kur&rsquo;an&rsquo;ı tane tane ve a&ccedil;ık okumaktır:&nbsp; &quot;وَ رتّلِ القُرآنَ تَرتیلاً&quot;[1] Kur&rsquo;an&rsquo;ı tane tane oku. İmamdan (a.s) bu ayetin tefsiri hakkında ş&ouml;yle nakledilmiştir: Kur&rsquo;an&rsquo;ı ne şiir gibi hızlı ve ne de kumul gibi dağınık oku.[2] Aynı şekilde bir rivayette İmam Rıza&rsquo;nın her &uuml;&ccedil; g&uuml;nde bir Kur&rsquo;an hatmi indirdiği ve ş&ouml;yle buyurduğu nakledilmiştir: Eğer istersem &uuml;&ccedil; g&uuml;nden daha az bir s&uuml;re i&ccedil;inde de Kur&rsquo;an&rsquo;ı hatmedebilirim, ama ayeti şerifelere ulaşınca bu ayet hangi konuda ve ne zaman nazil olmuştur diye d&uuml;ş&uuml;n&uuml;yor ve irdelemede bulunuyorum, bu y&uuml;zden Kur&rsquo;an&rsquo;ı her &uuml;&ccedil; g&uuml;nde bir hatmediyorum.[3] Bu nedenle, bir konuyu okuma tarzı okuyana ve okunan konuya bağlıdır. Bazıları hızlı okumayla yazının mefhum ve maksadını iyice anlayabilmekte ve bazıları ise ancak yavaş okuyarak anlayabilmektedir. Bundan dolayı bu hususta &ouml;nemli olan şey, okuma esnasında d&uuml;ş&uuml;nmek ve irdelemek ve konuları doğru algılamaktır.\r\n\r\n\r\n	Bu sorunun ayrıntılı cevabı yoktur.&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;---------\r\n\r\n\r\n	[1] M&uuml;zemmil, 4.\r\n\r\n\r\n	[2] Kuleyni, K&acirc;fi, c. 2, s. 614, Daru&rsquo;l-k&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1365 ş.\r\n\r\n\r\n	[3] Tabersi, İlamu&rsquo;l-Vera Biilami&rsquo;l-Mehdi, s. 327, Neşr-i İslamiye, Tahran, &ccedil;ap-ı sevvom, 1390 k.',''),(443,'tr434','<p>\r\n	&nbsp;On iki şey namazı bozar ve bunlara namazı bozan şeyler denir.</p>\r\n\r\n<p>\r\n	1. Namaz esnasında şartlardan birisinin yok olması.</p>\r\n\r\n<p>\r\n	2. Abdest veya gusl&uuml; bozan şeylerden birisinin namazda ortaya &ccedil;ıkması.</p>\r\n\r\n<p>\r\n	3. Namaz esnasında elleri &uuml;st &uuml;ste koymak.</p>\r\n\r\n<p>\r\n	4. Hamd suresinden sonra &ldquo;&acirc;min&rdquo; demek.</p>\r\n\r\n<p>\r\n	5. Namaz esnasında kıbleden sapmak.</p>\r\n\r\n<p>\r\n	6. Namaz esnasında herhangi bir kelime s&ouml;ylemek.</p>\r\n\r\n<p>\r\n	7. Seslice g&uuml;lmek, sesi boğazda d&ouml;nd&uuml;rmek ve benzeri şeyler.</p>\r\n\r\n<p>\r\n	8. Bilerek ve sesli olarak d&uuml;nya işleri i&ccedil;in ağlamak.</p>\r\n\r\n<p>\r\n	9. Namaz halini bozan bir işte bulunmak.</p>\r\n\r\n<p>\r\n	10. Yemek ve i&ccedil;mek.</p>\r\n\r\n<p>\r\n	11. İki ve &uuml;&ccedil; rek&acirc;tlı namazlarda ş&uuml;phe etmek veya d&ouml;rt rek&acirc;tlı namazlarda ilk iki rek&acirc;tta ş&uuml;phe etmek.</p>\r\n\r\n<p>\r\n	12. Namazın bir r&uuml;kn&uuml;n&uuml; azaltmak ve artırmak ve bilerek r&uuml;k&uuml;n olmayan şeyleri azaltmak ve artırmak.[1]</p>\r\n\r\n<p>\r\n	Bu sorunun ayrıntılı cevabı yoktur.</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Daha fazla bilgi edinmek i&ccedil;in, bkz: Tevzih&uuml;&rsquo;l-Mesail-i Meraci, s. 247 &ndash; 250, Bi Ca, 1426 k.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','','&nbsp;On iki şey namazı bozar ve bunlara namazı bozan şeyler denir.\r\n\r\n\r\n	1. Namaz esnasında şartlardan birisinin yok olması.\r\n\r\n\r\n	2. Abdest veya gusl&uuml; bozan şeylerden birisinin namazda ortaya &ccedil;ıkması.\r\n\r\n\r\n	3. Namaz esnasında elleri &uuml;st &uuml;ste koymak.\r\n\r\n\r\n	4. Hamd suresinden sonra &ldquo;&acirc;min&rdquo; demek.\r\n\r\n\r\n	5. Namaz esnasında kıbleden sapmak.\r\n\r\n\r\n	6. Namaz esnasında herhangi bir kelime s&ouml;ylemek.\r\n\r\n\r\n	7. Seslice g&uuml;lmek, sesi boğazda d&ouml;nd&uuml;rmek ve benzeri şeyler.\r\n\r\n\r\n	8. Bilerek ve sesli olarak d&uuml;nya işleri i&ccedil;in ağlamak.\r\n\r\n\r\n	9. Namaz halini bozan bir işte bulunmak.\r\n\r\n\r\n	10. Yemek ve i&ccedil;mek.\r\n\r\n\r\n	11. İki ve &uuml;&ccedil; rek&acirc;tlı namazlarda ş&uuml;phe etmek veya d&ouml;rt rek&acirc;tlı namazlarda ilk iki rek&acirc;tta ş&uuml;phe etmek.\r\n\r\n\r\n	12. Namazın bir r&uuml;kn&uuml;n&uuml; azaltmak ve artırmak ve bilerek r&uuml;k&uuml;n olmayan şeyleri azaltmak ve artırmak.[1]\r\n\r\n\r\n	Bu sorunun ayrıntılı cevabı yoktur.\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Daha fazla bilgi edinmek i&ccedil;in, bkz: Tevzih&uuml;&rsquo;l-Mesail-i Meraci, s. 247 &ndash; 250, Bi Ca, 1426 k.\r\n\r\n\r\n	&nbsp;',''),(444,'tr433','<p>\r\n	&nbsp;Din&icirc; &ouml;ğretilerde reddedilen hususlardan birisi tembellik ve atalettir. İmamlar (a.s) bu yerilmiş hasletten Allah&rsquo;a sığınmıştır. İmamlardan (a.s) bu konuda ulaşan duaların bazıları şunlardan ibarettir:</p>\r\n\r\n<p>\r\n	1. Sadaka&rsquo;nın oğlu Mas&rsquo;ada ş&ouml;yle demektedir: İmam Sadık&rsquo;tan (a.s) &ouml;nemli isteklerde Allah&rsquo;a kendisiyle y&ouml;neleceğim bir dua istedim. İmam (a.s) b&uuml;y&uuml;k babam İmam Seccad&rsquo;ın (a.s) duasını sana &ouml;ğreteceğim diye buyurdu. Bu duada İmam Seccad (a.s) tembellik ve ataletten Allah&rsquo;a sığınmaktadır: &quot;...وَ أَعُوذُ بِکَ مِنَ الْکَسَلِ&rlm; وَ الْفَشَل&rlm;...&quot;[1] ; atalet ve gevşeklikten sana sığınırım.</p>\r\n\r\n<p>\r\n	2. İmam Ali&rsquo;den (a.s) nakledilip okunması tavsiye edilen &Ccedil;arşamba g&uuml;n&uuml; duasının bazı b&ouml;l&uuml;mlerinde ş&ouml;yle yer almaktadır: [2]&quot;اللَّهُمَّ إِنِّی أَعُوذُ بِکَ مِنَ النِّسْیَانِ وَ الْکَسَلِ وَ التَّوَانِی فِی طَاعَتِکَ وَ الْفَشَل&quot; Ey Allahım! Y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;me bıraktığın işleri yapmada unutkanlık, tembellik, gevşeklik ve halsizlikten sana sığınırım&hellip; .</p>\r\n\r\n<p>\r\n	3. Hz. Peygamberin (s.a.a) m&uuml;nacatının bir b&ouml;l&uuml;m&uuml;nde ş&ouml;yle yer almaktadır: &quot;وَ امْنُنْ عَلَیْنَا بِالنَّشَاطِ وَ أَعِذْنَا مِنَ الْفَشَلِ وَ الْکَسَل&rlm;...&quot;[3]; Ey Allahım! Bize sevin&ccedil; bahşederek l&uuml;tufta bulun ve gevşeklik ve ataletten bizi koru&hellip; .</p>\r\n\r\n<p>\r\n	Yerilmiş hasletleri gidermede tevess&uuml;l ve duanın yanı sıra &ccedil;alışma ve &ccedil;abalamanın rol ve işlevinin de unutulmaması gerekir.</p>\r\n\r\n<p>\r\n	Bu sorunun ayrıntılı cevabı yoktur.</p>\r\n\r\n<p>\r\n	&nbsp;----------</p>\r\n\r\n<p>\r\n	[1] Mufid, Muhammed b. Muhammed, el-Amali, s. 244, Kongre-i Şeyh Mufid, Kum, 1413 k.</p>\r\n\r\n<p>\r\n	[2] Kefemi, İbrahim b. Ali Amuli, el-Beled&uuml;&rsquo;l-Emin Ve&rsquo;d-Deru&rsquo;l-Hasin, s. 128, M&uuml;esseset&uuml;&rsquo;l-A&rsquo;lemi lil-Matbuat, Beyrut, 1418 k.</p>\r\n\r\n<p>\r\n	[3] Meclisi, Muhammed Bakır, Bİhar&uuml;&rsquo;l-Envar, c. 91, s. 124, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, L&uuml;bnan, 1404 k.</p>\r\n','','&nbsp;Din&icirc; &ouml;ğretilerde reddedilen hususlardan birisi tembellik ve atalettir. İmamlar (a.s) bu yerilmiş hasletten Allah&rsquo;a sığınmıştır. İmamlardan (a.s) bu konuda ulaşan duaların bazıları şunlardan ibarettir:\r\n\r\n\r\n	1. Sadaka&rsquo;nın oğlu Mas&rsquo;ada ş&ouml;yle demektedir: İmam Sadık&rsquo;tan (a.s) &ouml;nemli isteklerde Allah&rsquo;a kendisiyle y&ouml;neleceğim bir dua istedim. İmam (a.s) b&uuml;y&uuml;k babam İmam Seccad&rsquo;ın (a.s) duasını sana &ouml;ğreteceğim diye buyurdu. Bu duada İmam Seccad (a.s) tembellik ve ataletten Allah&rsquo;a sığınmaktadır: &quot;...وَ أَعُوذُ بِکَ مِنَ الْکَسَلِ&rlm; وَ الْفَشَل&rlm;...&quot;[1] ; atalet ve gevşeklikten sana sığınırım.\r\n\r\n\r\n	2. İmam Ali&rsquo;den (a.s) nakledilip okunması tavsiye edilen &Ccedil;arşamba g&uuml;n&uuml; duasının bazı b&ouml;l&uuml;mlerinde ş&ouml;yle yer almaktadır: [2]&quot;اللَّهُمَّ إِنِّی أَعُوذُ بِکَ مِنَ النِّسْیَانِ وَ الْکَسَلِ وَ التَّوَانِی فِی طَاعَتِکَ وَ الْفَشَل&quot; Ey Allahım! Y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;me bıraktığın işleri yapmada unutkanlık, tembellik, gevşeklik ve halsizlikten sana sığınırım&hellip; .\r\n\r\n\r\n	3. Hz. Peygamberin (s.a.a) m&uuml;nacatının bir b&ouml;l&uuml;m&uuml;nde ş&ouml;yle yer almaktadır: &quot;وَ امْنُنْ عَلَیْنَا بِالنَّشَاطِ وَ أَعِذْنَا مِنَ الْفَشَلِ وَ الْکَسَل&rlm;...&quot;[3]; Ey Allahım! Bize sevin&ccedil; bahşederek l&uuml;tufta bulun ve gevşeklik ve ataletten bizi koru&hellip; .\r\n\r\n\r\n	Yerilmiş hasletleri gidermede tevess&uuml;l ve duanın yanı sıra &ccedil;alışma ve &ccedil;abalamanın rol ve işlevinin de unutulmaması gerekir.\r\n\r\n\r\n	Bu sorunun ayrıntılı cevabı yoktur.\r\n\r\n\r\n	&nbsp;----------\r\n\r\n\r\n	[1] Mufid, Muhammed b. Muhammed, el-Amali, s. 244, Kongre-i Şeyh Mufid, Kum, 1413 k.\r\n\r\n\r\n	[2] Kefemi, İbrahim b. Ali Amuli, el-Beled&uuml;&rsquo;l-Emin Ve&rsquo;d-Deru&rsquo;l-Hasin, s. 128, M&uuml;esseset&uuml;&rsquo;l-A&rsquo;lemi lil-Matbuat, Beyrut, 1418 k.\r\n\r\n\r\n	[3] Meclisi, Muhammed Bakır, Bİhar&uuml;&rsquo;l-Envar, c. 91, s. 124, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, L&uuml;bnan, 1404 k.',''),(445,'tr464','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Metanetli ve vakarlı olmak asık suratlı ve erkeklere saygısız davranmak manasına gelmez; belki toplumsal davranışlarda namahrem karşısında tevazu etmemek kadının şahsiyet ve iffetinin sembol&uuml;d&uuml;r. Toplumda iffetli olmuş ve namahremlerle olan irtibatta ihtiyatlı davranan b&uuml;t&uuml;n kızların evlilik nimetinden mahrum olduğu ve tanıdığı veya tanımadığı herkesin karşısında tebess&uuml;m eden b&uuml;t&uuml;n kızların evlenip mutlu bir hayata sahip oldukları s&ouml;ylenemez. Belki &ccedil;oğu erkekler kendi hanımlarını, kadınların ortamında tesett&uuml;rl&uuml; ve m&uuml;tedeyyin olan kızlarla tanışan anne, kız kardeş, hala, teyze vb&hellip;&nbsp; gibi akraba olan bayan ve hanımların vasıtasıyla se&ccedil;mişlerdir. Bu t&uuml;r erkekler genellikle kendilerini namahrem erkeklerin ortamına karışmaktan uzak tutmuş iffetli, tesett&uuml;rl&uuml; ve vakarlı kızların peşindedirler.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;&nbsp;&nbsp;&nbsp; Metanetli ve vakarlı olmak asık suratlı ve erkeklere saygısız davranmak manasına gelmez; belki toplumsal davranışlarda namahrem karşısında tevazu etmemek kadının şahsiyet ve iffetinin sembol&uuml;d&uuml;r. M&uuml;sl&uuml;man bir kız toplumsal ilişkilerde her zaman iffetli olmaya riayet etmesi gerek ki eğer b&ouml;yle yaparsa Allah-u Te&acirc;l&acirc; ona ferahlık vermeyi vaade etmiştir. Kur&rsquo;an-ı Kerim bir&ccedil;ok ayette bu konuya değinmiştir; &ouml;rneğin:</p>\r\n\r\n<p>\r\n	&ldquo;İşte bununla Allah&rsquo;a ve ahret g&uuml;n&uuml;ne inanan kimselere &ouml;ğ&uuml;t verilmektedir. Kim Allah&rsquo;a karşı gelmekten sakınırsa, Allah ona bir &ccedil;ıkış yolu a&ccedil;ar.&rdquo;</p>\r\n\r\n<p>\r\n	&ldquo;Onu beklemediği yerden rızıklandırır. Kim Allah&rsquo;a tevekk&uuml;l ederse, O kendisine yeter. Ş&uuml;phesiz Allah, emrini yerine getirendir. Allah, her şeye bir &ouml;l&ccedil;&uuml; koymuştur.&rdquo;</p>\r\n\r\n<p>\r\n	&ldquo;Kim Allah&rsquo;a karşı gelmekten sakınırsa, Allah ona işinde bir kolaylık verir.&rdquo;[1]</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Toplumda iffetli olmuş ve olan ve namahremlerle olan irtibatta ihtiyatlı davranan b&uuml;t&uuml;n kızların evlilik nimetinden mahrum olduğu ve tanıdığı veya tanımadığı herkesin karşısında tebess&uuml;m eden b&uuml;t&uuml;n kızların evlenip mutlu bir hayata sahip oldukları s&ouml;ylenemez. Bilakis tam tersinedir; &ccedil;&uuml;nk&uuml; g&uuml;l&uuml;c&uuml;k ve şakayla bir insana meyil ve g&ouml;n&uuml;l veren bir erkek her insanın tabiatı ve hayatında olan en k&uuml;&ccedil;&uuml;k sorun ve tatsızlıkta y&uuml;z&uuml;n&uuml; &ccedil;evirir ve gider.<br />\r\n	&nbsp;&nbsp;&nbsp; &Ouml;zg&uuml;veni olan vakarlı ve şahsiyetli kadınlar kişiliklerini iki t&uuml;rl&uuml; yansıtırlar. Birincisi kendi cinsleriyle olan irtibatlarında yansıttıkları kişilikleri, yani kadınlar bu t&uuml;r irtibatlarda m&uuml;tebessim, samimi, şefkatli, m&uuml;tevazı vb&hellip; dirler.</p>\r\n\r\n<p>\r\n	İkincisi namahrem olan erkeklerle karşılaştıklarında yansıttıkları kişilik ki ciddi bir &ccedil;ehreyle ama edepli ve meşru olmayan her t&uuml;rl&uuml; lezzet ve teme yolunu kapatacak kelimeler kullanarak zaruret kadarını konuşurlar ve onlarla kahkaha ve g&uuml;l&uuml;c&uuml;k atmaktan uzak dururlar. Zira namahrem olan kimseler karşısında, yumuşak davranma, samimiyet, g&uuml;ler y&uuml;zl&uuml; olma ve tevazu olmak onlar i&ccedil;in k&ouml;t&uuml; neticeleri olabilir.</p>\r\n\r\n<p>\r\n	Ayrıca &ccedil;oğu erkekler hanımlarını, kadınların ortamında tesett&uuml;rl&uuml; ve m&uuml;tedeyyin olan kızlarla tanışan anne, kız kardeş, hala, teyze vb&hellip;&nbsp; gibi akraba olan bayan ve hanımların vasıtasıyla se&ccedil;mişlerdir. Bu t&uuml;r erkekler genellikle kendilerini namahrem erkeklerin ortamına karışmaktan uzak tutmuş iffetli, tesett&uuml;rl&uuml; ve vakarlı kızların peşindedirler.</p>\r\n\r\n<p>\r\n	Netice itibari ile eğer siz ger&ccedil;ekten mutlu ve mesut ortak bir yaşam s&uuml;rmek istiyorsanız namahremler karşısında metanet ve vakarınızı korumaya &ouml;zen g&ouml;steriniz. Emin olun bu yolla tatlı ve başarılı bir evlilik olan mukaddes hedefinize daha iyi ulaşırsınız ve Allah-u Te&acirc;l&acirc; sizi uygun ve beğeneceğiniz bir erkekle tanıştıracak bayanlar g&ouml;revlendirecektir.</p>\r\n\r\n<p>\r\n	Daha fazla bilgi i&ccedil;in aşağıdaki indekse m&uuml;racaat ediniz:</p>\r\n\r\n<p>\r\n	İndeks: &ldquo;M&uuml;sl&uuml;man &uuml;lkelerde gen&ccedil;lerin evliliği ve hicap, 17548, (Site: 17185)&rdquo;.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	-----------</p>\r\n\r\n<p>\r\n	[1] Talak Suresi, 2 - 4</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Metanetli ve vakarlı olmak asık suratlı ve erkeklere saygısız davranmak manasına gelmez; belki toplumsal davranışlarda namahrem karşısında tevazu etmemek kadının şahsiyet ve iffetinin sembol&uuml;d&uuml;r. Toplumda iffetli olmuş ve namahremlerle olan irtibatta ihtiyatlı davranan b&uuml;t&uuml;n kızların evlilik nimetinden mahrum olduğu ve tanıdığı veya tanımadığı herkesin karşısında tebess&uuml;m eden b&uuml;t&uuml;n kızların evlenip mutlu bir hayata sahip oldukları s&ouml;ylenemez. Belki &ccedil;oğu erkekler kendi hanımlarını, kadınların ortamında tesett&uuml;rl&uuml; ve m&uuml;tedeyyin olan kızlarla tanışan anne, kız kardeş, hala, teyze vb&hellip;&nbsp; gibi akraba olan bayan ve hanımların vasıtasıyla se&ccedil;mişlerdir. Bu t&uuml;r erkekler genellikle kendilerini namahrem erkeklerin ortamına karışmaktan uzak tutmuş iffetli, tesett&uuml;rl&uuml; ve vakarlı kızların peşindedirler.','&nbsp;&nbsp;&nbsp;&nbsp; Metanetli ve vakarlı olmak asık suratlı ve erkeklere saygısız davranmak manasına gelmez; belki toplumsal davranışlarda namahrem karşısında tevazu etmemek kadının şahsiyet ve iffetinin sembol&uuml;d&uuml;r. M&uuml;sl&uuml;man bir kız toplumsal ilişkilerde her zaman iffetli olmaya riayet etmesi gerek ki eğer b&ouml;yle yaparsa Allah-u Te&acirc;l&acirc; ona ferahlık vermeyi vaade etmiştir. Kur&rsquo;an-ı Kerim bir&ccedil;ok ayette bu konuya değinmiştir; &ouml;rneğin:\r\n\r\n\r\n	&ldquo;İşte bununla Allah&rsquo;a ve ahret g&uuml;n&uuml;ne inanan kimselere &ouml;ğ&uuml;t verilmektedir. Kim Allah&rsquo;a karşı gelmekten sakınırsa, Allah ona bir &ccedil;ıkış yolu a&ccedil;ar.&rdquo;\r\n\r\n\r\n	&ldquo;Onu beklemediği yerden rızıklandırır. Kim Allah&rsquo;a tevekk&uuml;l ederse, O kendisine yeter. Ş&uuml;phesiz Allah, emrini yerine getirendir. Allah, her şeye bir &ouml;l&ccedil;&uuml; koymuştur.&rdquo;\r\n\r\n\r\n	&ldquo;Kim Allah&rsquo;a karşı gelmekten sakınırsa, Allah ona işinde bir kolaylık verir.&rdquo;[1]\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Toplumda iffetli olmuş ve olan ve namahremlerle olan irtibatta ihtiyatlı davranan b&uuml;t&uuml;n kızların evlilik nimetinden mahrum olduğu ve tanıdığı veya tanımadığı herkesin karşısında tebess&uuml;m eden b&uuml;t&uuml;n kızların evlenip mutlu bir hayata sahip oldukları s&ouml;ylenemez. Bilakis tam tersinedir; &ccedil;&uuml;nk&uuml; g&uuml;l&uuml;c&uuml;k ve şakayla bir insana meyil ve g&ouml;n&uuml;l veren bir erkek her insanın tabiatı ve hayatında olan en k&uuml;&ccedil;&uuml;k sorun ve tatsızlıkta y&uuml;z&uuml;n&uuml; &ccedil;evirir ve gider.\r\n	&nbsp;&nbsp;&nbsp; &Ouml;zg&uuml;veni olan vakarlı ve şahsiyetli kadınlar kişiliklerini iki t&uuml;rl&uuml; yansıtırlar. Birincisi kendi cinsleriyle olan irtibatlarında yansıttıkları kişilikleri, yani kadınlar bu t&uuml;r irtibatlarda m&uuml;tebessim, samimi, şefkatli, m&uuml;tevazı vb&hellip; dirler.\r\n\r\n\r\n	İkincisi namahrem olan erkeklerle karşılaştıklarında yansıttıkları kişilik ki ciddi bir &ccedil;ehreyle ama edepli ve meşru olmayan her t&uuml;rl&uuml; lezzet ve teme yolunu kapatacak kelimeler kullanarak zaruret kadarını konuşurlar ve onlarla kahkaha ve g&uuml;l&uuml;c&uuml;k atmaktan uzak dururlar. Zira namahrem olan kimseler karşısında, yumuşak davranma, samimiyet, g&uuml;ler y&uuml;zl&uuml; olma ve tevazu olmak onlar i&ccedil;in k&ouml;t&uuml; neticeleri olabilir.\r\n\r\n\r\n	Ayrıca &ccedil;oğu erkekler hanımlarını, kadınların ortamında tesett&uuml;rl&uuml; ve m&uuml;tedeyyin olan kızlarla tanışan anne, kız kardeş, hala, teyze vb&hellip;&nbsp; gibi akraba olan bayan ve hanımların vasıtasıyla se&ccedil;mişlerdir. Bu t&uuml;r erkekler genellikle kendilerini namahrem erkeklerin ortamına karışmaktan uzak tutmuş iffetli, tesett&uuml;rl&uuml; ve vakarlı kızların peşindedirler.\r\n\r\n\r\n	Netice itibari ile eğer siz ger&ccedil;ekten mutlu ve mesut ortak bir yaşam s&uuml;rmek istiyorsanız namahremler karşısında metanet ve vakarınızı korumaya &ouml;zen g&ouml;steriniz. Emin olun bu yolla tatlı ve başarılı bir evlilik olan mukaddes hedefinize daha iyi ulaşırsınız ve Allah-u Te&acirc;l&acirc; sizi uygun ve beğeneceğiniz bir erkekle tanıştıracak bayanlar g&ouml;revlendirecektir.\r\n\r\n\r\n	Daha fazla bilgi i&ccedil;in aşağıdaki indekse m&uuml;racaat ediniz:\r\n\r\n\r\n	İndeks: &ldquo;M&uuml;sl&uuml;man &uuml;lkelerde gen&ccedil;lerin evliliği ve hicap, 17548, (Site: 17185)&rdquo;.&nbsp; &nbsp;\r\n\r\n\r\n	-----------\r\n\r\n\r\n	[1] Talak Suresi, 2 - 4\r\n\r\n\r\n	&nbsp;'),(446,'tr463','<p>\r\n	&nbsp;Şia fıkhında bazı şahısların nafakasını[1] vermek insanın &uuml;zerine farzdır. &Uuml;&ccedil; sebeple nafaka vacip olur: Evlilik[2], akrabalık ve m&uuml;lkiyet.[3]</p>\r\n\r\n<p>\r\n	Nafakası insanın &uuml;zerine farz olan kimselerden birisi ebeveynlerdir. İnsanın nafakasını vermekle y&uuml;k&uuml;ml&uuml; olduğu hanım ve &ccedil;ocuklarının yanı sıra anne ve babası da insanın nafakasını vermekle y&uuml;k&uuml;ml&uuml; olduğu kimselerdendir. Bu konuda &ccedil;eşitli rivayetler zikredilmiştir.[4] İmam Sadık (a.s) bir hadisinde ş&ouml;yle buyurmaktadır: Şahsı ebeveyn, &ccedil;ocukları ve hanımının nafakalarını &ouml;demeye mecbur edilebilir.[5]</p>\r\n\r\n<p>\r\n	Rivayetlerde olduğu gibi, taklit mercileri ebeveynin nafakasını farz bilmektedir. Netice itibarı ile eğer anne ya baba veya her ikisi kendi yaşamlarını idare etmeye g&uuml;&ccedil;leri olmazsa, evladın g&uuml;c&uuml; olduğu m&uuml;ddet&ccedil;e yetecek[6] kadar onların yaşamlarına yardım etmesi, &uuml;zerine farzdır.[7]</p>\r\n\r\n<p>\r\n	Nafaka vermek sadece erkek evlatların &uuml;zerine farz değildir; belki g&uuml;c&uuml; yeterse ebeveynlerin nafakası kıza da farzdır. Eğer erkek evladın mali g&uuml;c&uuml; yoksa oğlunun oğluna veya kızının oğluna ya da kızın &ccedil;ocuklarına (babanın kız tarafından torunları) nafaka vermeleri farz olur.[8]</p>\r\n\r\n<p>\r\n	Elbette ebeveynin nafakasını vermenin farz oluşu ebeveyn konusunda hakikidir; ama &uuml;zerinde hakkı olan ve kendisi i&ccedil;in zahmet &ccedil;ekmiş insanlara ve usulen muhta&ccedil;lara ve mali imkanları olmayanlara yardım etmek Allah-u Teala&rsquo;nın beğendiği ve sevdiği amellerdendir. &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Nafakanın manasını</p>\r\n\r\n<p>\r\n	[2] Daha fazla bilgi i&ccedil;in; Hanımın nafakasının farz olma şartları, Soru: 6895 (Site: 6981) m&uuml;racaat ediniz.</p>\r\n\r\n<p>\r\n	[3] Necatu&rsquo;l İbad (lil-İmami&rsquo;l-Humeyni), Tahran: M&uuml;essesei tenzim ve neşri asar-ı İmam Humeyni, 1422, s. 382,.</p>\r\n\r\n<p>\r\n	[4] Amuli, Hurr&rsquo;&uuml; &ldquo;Vesailu&rsquo;ş-Şia&rdquo;, Kum: M&uuml;esseseyi &Acirc;lu&rsquo;l Beyt, c. 21 s. 525, Kum, 1409; Nafakalar ilgi ş&ouml;yle bir unvanla &ldquo;Bab-ı vucubi nafakat-il ebeveyn ve&rsquo;l veled&rdquo; (Ebeveynin nafakasının farz oluşu ve evlat) bir bap tahsis etmiştir.</p>\r\n\r\n<p>\r\n	[5] Vesailu&rsquo;ş-Şia, c. 21 s. 525, Kum,</p>\r\n\r\n<p>\r\n	[6] La takdire fi nefakati&rsquo;l ekarib, belil vacibu kadre&rsquo;l kifaye minet taam ve&rsquo;l idam ve&rsquo;l kisve ve&rsquo;l mesken mea m&uuml;lahizetil hal ve&rsquo;ş şe&rsquo;n vez zaman ve&rsquo;l mekan hesebe ma merre fi nafakati&rsquo;z Zevce. (Akraba nafakasında belirlenmiş her hangi bir miktar yok. Vacip olan, yeme, katık, giyim ve meskende durum, zaman ve zevce nafakasında ge&ccedil;tiği gibi ko&shy;numa g&ouml;re yetecek kadardır.), Tahriru&rsquo;l Vesile, c. 2, s. 321.</p>\r\n\r\n<p>\r\n	[7] İnsanın anne ve babası, dede ve b&uuml;y&uuml;k dedesi ve onların babalarının nafakalarını vermesi farzdır. Aynı şekilde erkek evlatları ve kızlarının ve onların &ccedil;ocuklarının ve torunlarının &ccedil;ocuklarının nafakasını vermesi de farzdır; ister M&uuml;sl&uuml;man olsunlar ister k&acirc;fir. Necatu&rsquo;l İbad (lil-İmami&rsquo;l-Humeyni), s. 382,</p>\r\n\r\n<p>\r\n	[8] İmam Humeyni, Tahriru&rsquo;l Vesile, c. 2, s. 322. M&uuml;essesesi daru&rsquo;l ilm, Kum.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','','&nbsp;Şia fıkhında bazı şahısların nafakasını[1] vermek insanın &uuml;zerine farzdır. &Uuml;&ccedil; sebeple nafaka vacip olur: Evlilik[2], akrabalık ve m&uuml;lkiyet.[3]\r\n\r\n\r\n	Nafakası insanın &uuml;zerine farz olan kimselerden birisi ebeveynlerdir. İnsanın nafakasını vermekle y&uuml;k&uuml;ml&uuml; olduğu hanım ve &ccedil;ocuklarının yanı sıra anne ve babası da insanın nafakasını vermekle y&uuml;k&uuml;ml&uuml; olduğu kimselerdendir. Bu konuda &ccedil;eşitli rivayetler zikredilmiştir.[4] İmam Sadık (a.s) bir hadisinde ş&ouml;yle buyurmaktadır: Şahsı ebeveyn, &ccedil;ocukları ve hanımının nafakalarını &ouml;demeye mecbur edilebilir.[5]\r\n\r\n\r\n	Rivayetlerde olduğu gibi, taklit mercileri ebeveynin nafakasını farz bilmektedir. Netice itibarı ile eğer anne ya baba veya her ikisi kendi yaşamlarını idare etmeye g&uuml;&ccedil;leri olmazsa, evladın g&uuml;c&uuml; olduğu m&uuml;ddet&ccedil;e yetecek[6] kadar onların yaşamlarına yardım etmesi, &uuml;zerine farzdır.[7]\r\n\r\n\r\n	Nafaka vermek sadece erkek evlatların &uuml;zerine farz değildir; belki g&uuml;c&uuml; yeterse ebeveynlerin nafakası kıza da farzdır. Eğer erkek evladın mali g&uuml;c&uuml; yoksa oğlunun oğluna veya kızının oğluna ya da kızın &ccedil;ocuklarına (babanın kız tarafından torunları) nafaka vermeleri farz olur.[8]\r\n\r\n\r\n	Elbette ebeveynin nafakasını vermenin farz oluşu ebeveyn konusunda hakikidir; ama &uuml;zerinde hakkı olan ve kendisi i&ccedil;in zahmet &ccedil;ekmiş insanlara ve usulen muhta&ccedil;lara ve mali imkanları olmayanlara yardım etmek Allah-u Teala&rsquo;nın beğendiği ve sevdiği amellerdendir. &nbsp;\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Nafakanın manasını\r\n\r\n\r\n	[2] Daha fazla bilgi i&ccedil;in; Hanımın nafakasının farz olma şartları, Soru: 6895 (Site: 6981) m&uuml;racaat ediniz.\r\n\r\n\r\n	[3] Necatu&rsquo;l İbad (lil-İmami&rsquo;l-Humeyni), Tahran: M&uuml;essesei tenzim ve neşri asar-ı İmam Humeyni, 1422, s. 382,.\r\n\r\n\r\n	[4] Amuli, Hurr&rsquo;&uuml; &ldquo;Vesailu&rsquo;ş-Şia&rdquo;, Kum: M&uuml;esseseyi &Acirc;lu&rsquo;l Beyt, c. 21 s. 525, Kum, 1409; Nafakalar ilgi ş&ouml;yle bir unvanla &ldquo;Bab-ı vucubi nafakat-il ebeveyn ve&rsquo;l veled&rdquo; (Ebeveynin nafakasının farz oluşu ve evlat) bir bap tahsis etmiştir.\r\n\r\n\r\n	[5] Vesailu&rsquo;ş-Şia, c. 21 s. 525, Kum,\r\n\r\n\r\n	[6] La takdire fi nefakati&rsquo;l ekarib, belil vacibu kadre&rsquo;l kifaye minet taam ve&rsquo;l idam ve&rsquo;l kisve ve&rsquo;l mesken mea m&uuml;lahizetil hal ve&rsquo;ş şe&rsquo;n vez zaman ve&rsquo;l mekan hesebe ma merre fi nafakati&rsquo;z Zevce. (Akraba nafakasında belirlenmiş her hangi bir miktar yok. Vacip olan, yeme, katık, giyim ve meskende durum, zaman ve zevce nafakasında ge&ccedil;tiği gibi ko&shy;numa g&ouml;re yetecek kadardır.), Tahriru&rsquo;l Vesile, c. 2, s. 321.\r\n\r\n\r\n	[7] İnsanın anne ve babası, dede ve b&uuml;y&uuml;k dedesi ve onların babalarının nafakalarını vermesi farzdır. Aynı şekilde erkek evlatları ve kızlarının ve onların &ccedil;ocuklarının ve torunlarının &ccedil;ocuklarının nafakasını vermesi de farzdır; ister M&uuml;sl&uuml;man olsunlar ister k&acirc;fir. Necatu&rsquo;l İbad (lil-İmami&rsquo;l-Humeyni), s. 382,\r\n\r\n\r\n	[8] İmam Humeyni, Tahriru&rsquo;l Vesile, c. 2, s. 322. M&uuml;essesesi daru&rsquo;l ilm, Kum.\r\n\r\n\r\n	&nbsp;',''),(447,'tr462','<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Kur&rsquo;an&rsquo;ın tahrif edildiğini s&ouml;yleyen hadisler ya senet bakımından zayıftırlar ya da sadır olma cihetinden h&uuml;ccet değildirler veya delaletleri kabul edilebilinir durumda değildir. Kur&rsquo;an-ı Kerim hi&ccedil;bir zaman tahrif olmamış ve olmayacaktır.<br />\r\n	&nbsp;&nbsp;&nbsp; Kur&rsquo;anın tahrif edildiğine inanan bir kimsenin inancı batıldır.&nbsp; Eğer bu g&ouml;r&uuml;ş muteber i&ccedil;tihada dayatılmamış veya muteber taklide dayatılmamışsa mazur değildir. Ama her hal&uuml;karda sırf bu inanca sahip olduğundan dolayı kafir olmasına neden olmaz.</p>\r\n\r\n<p>\r\n	Soru: 5801 (Site: 6049) (Kur&rsquo;an&rsquo;ın tahrif kabul etmemesi).</p>\r\n','','&nbsp;\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Kur&rsquo;an&rsquo;ın tahrif edildiğini s&ouml;yleyen hadisler ya senet bakımından zayıftırlar ya da sadır olma cihetinden h&uuml;ccet değildirler veya delaletleri kabul edilebilinir durumda değildir. Kur&rsquo;an-ı Kerim hi&ccedil;bir zaman tahrif olmamış ve olmayacaktır.\r\n	&nbsp;&nbsp;&nbsp; Kur&rsquo;anın tahrif edildiğine inanan bir kimsenin inancı batıldır.&nbsp; Eğer bu g&ouml;r&uuml;ş muteber i&ccedil;tihada dayatılmamış veya muteber taklide dayatılmamışsa mazur değildir. Ama her hal&uuml;karda sırf bu inanca sahip olduğundan dolayı kafir olmasına neden olmaz.\r\n\r\n\r\n	Soru: 5801 (Site: 6049) (Kur&rsquo;an&rsquo;ın tahrif kabul etmemesi).',''),(448,'tr461','<p>\r\n	&nbsp;Bazı alimlere g&ouml;re[1] cinsel ilişkiye girmenin mekruh olduğu yerlerden biri meyveli ağacın altıdır.[2] Yani bu işin orada yapılmaması daha iyidir. Ama haram değildir.</p>\r\n\r\n<p>\r\n	Bu kerahetin nedeni Peygamber Efendimizin (s.a.a) buyurduğu şu s&ouml;zd&uuml;r: &lsquo;Meyveli ağacın altında karınla cinsel ilişkiye girme; zira eğer bir &ccedil;ocuk d&uuml;nyaya gelecek olsa cellad, katil veya casus olacaktır.&rsquo;[3]</p>\r\n\r\n<p>\r\n	Ancak rivayet hakkında iki noktayı dikkate almak gerekir:</p>\r\n\r\n<p>\r\n	1- Bazı b&uuml;y&uuml;k alimlerin bu rivayetin doğruluğunda ş&uuml;pheleri var.[4]</p>\r\n\r\n<p>\r\n	2- Rivayetin sahih olduğunu kabul etsek bile kerahet i&ccedil;in s&ouml;ylenen neden, kesin ve devamlı değildir. Rivayet sadece b&ouml;yle bir ilişkiden doğan bazı &ccedil;ocukların cellat, katil veya casus olabileceğini s&ouml;yl&uuml;yor. Kısacası rivayeti sahih kabul etsek bile kerahet h&uuml;km&uuml;, yalnızca onda belirtilen nedene bağlı değildir.[5]</p>\r\n\r\n<p>\r\n	Daha fazla bilgi i&ccedil;in bkz:</p>\r\n\r\n<p>\r\n	Dizin: Eşle Cinsel İlişki Zamanının Şartları. Soru:2020 (Site:2066)&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Dizin: Cinsel İlişkinin Zaman ve Mekan Şartları. Soru: 19025 (Site: 18441)</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] -Mevsuati&rsquo;l-Fıkhi&rsquo;l-İslami Tabakan Li-Mezheb-i Ehli&rsquo;l-Beyt (a.s) (Seyyid Mahmud Haşimi Şahrudi&rsquo;nin g&ouml;zetiminde bir grup araştırmacı.), c.3, s.463, M&uuml;essese-i Dairetu&rsquo;l-Maarif-i Fıkh-i İslami Ber Mezheb-i Ehl-i Beyt (a.s), Kum, 1. Baskı, HK.1423.</p>\r\n\r\n<p>\r\n	[2] -H&uuml;r Amuli, Muhammed b.el-Hasan, Vesail-uş Şia, c.20, s.251, Bab: H.6483, M&uuml;essese-i Alu&rsquo;l-Beyt, Kum, 1. Baskı, HK.1409; Tabatabai Yezdi, Seyyid Muhammed Kazım, el-Urvetu&rsquo;l-Vuska, c.2, s.801, M&uuml;essesetu&rsquo;l-A&rsquo;lami Li&rsquo;l-Matbuat, Beyrut, 2. Baskı, HK.1409.</p>\r\n\r\n<p>\r\n	[3] -Vesail-uş Şia, c.20, s.251</p>\r\n\r\n<p>\r\n	[4] -Necefi, Muhammed Hasan, Cevahiru&rsquo;l-Kelam Fi Şerh-i Şerayii&rsquo;l-İslam, (Muhakkik ve Musahhih Kov&ccedil;ani, Abbas Ahundi, Ali, c.29, s.62, Dar-u İhyai&rsquo;t-Terasi&rsquo;l- Arabi, Beyrut, 7. Baskı, Bi Ta.</p>\r\n\r\n<p>\r\n	[5] -a.g.e.</p>\r\n','','&nbsp;Bazı alimlere g&ouml;re[1] cinsel ilişkiye girmenin mekruh olduğu yerlerden biri meyveli ağacın altıdır.[2] Yani bu işin orada yapılmaması daha iyidir. Ama haram değildir.\r\n\r\n\r\n	Bu kerahetin nedeni Peygamber Efendimizin (s.a.a) buyurduğu şu s&ouml;zd&uuml;r: &lsquo;Meyveli ağacın altında karınla cinsel ilişkiye girme; zira eğer bir &ccedil;ocuk d&uuml;nyaya gelecek olsa cellad, katil veya casus olacaktır.&rsquo;[3]\r\n\r\n\r\n	Ancak rivayet hakkında iki noktayı dikkate almak gerekir:\r\n\r\n\r\n	1- Bazı b&uuml;y&uuml;k alimlerin bu rivayetin doğruluğunda ş&uuml;pheleri var.[4]\r\n\r\n\r\n	2- Rivayetin sahih olduğunu kabul etsek bile kerahet i&ccedil;in s&ouml;ylenen neden, kesin ve devamlı değildir. Rivayet sadece b&ouml;yle bir ilişkiden doğan bazı &ccedil;ocukların cellat, katil veya casus olabileceğini s&ouml;yl&uuml;yor. Kısacası rivayeti sahih kabul etsek bile kerahet h&uuml;km&uuml;, yalnızca onda belirtilen nedene bağlı değildir.[5]\r\n\r\n\r\n	Daha fazla bilgi i&ccedil;in bkz:\r\n\r\n\r\n	Dizin: Eşle Cinsel İlişki Zamanının Şartları. Soru:2020 (Site:2066)&nbsp; &nbsp;\r\n\r\n\r\n	Dizin: Cinsel İlişkinin Zaman ve Mekan Şartları. Soru: 19025 (Site: 18441)\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] -Mevsuati&rsquo;l-Fıkhi&rsquo;l-İslami Tabakan Li-Mezheb-i Ehli&rsquo;l-Beyt (a.s) (Seyyid Mahmud Haşimi Şahrudi&rsquo;nin g&ouml;zetiminde bir grup araştırmacı.), c.3, s.463, M&uuml;essese-i Dairetu&rsquo;l-Maarif-i Fıkh-i İslami Ber Mezheb-i Ehl-i Beyt (a.s), Kum, 1. Baskı, HK.1423.\r\n\r\n\r\n	[2] -H&uuml;r Amuli, Muhammed b.el-Hasan, Vesail-uş Şia, c.20, s.251, Bab: H.6483, M&uuml;essese-i Alu&rsquo;l-Beyt, Kum, 1. Baskı, HK.1409; Tabatabai Yezdi, Seyyid Muhammed Kazım, el-Urvetu&rsquo;l-Vuska, c.2, s.801, M&uuml;essesetu&rsquo;l-A&rsquo;lami Li&rsquo;l-Matbuat, Beyrut, 2. Baskı, HK.1409.\r\n\r\n\r\n	[3] -Vesail-uş Şia, c.20, s.251\r\n\r\n\r\n	[4] -Necefi, Muhammed Hasan, Cevahiru&rsquo;l-Kelam Fi Şerh-i Şerayii&rsquo;l-İslam, (Muhakkik ve Musahhih Kov&ccedil;ani, Abbas Ahundi, Ali, c.29, s.62, Dar-u İhyai&rsquo;t-Terasi&rsquo;l- Arabi, Beyrut, 7. Baskı, Bi Ta.\r\n\r\n\r\n	[5] -a.g.e.',''),(449,'tr460','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Yapılan araştırmaların neticesinde hadis kaynaklarında hatta b&uuml;y&uuml;k ariflerin irfan kitaplarındaki aşk ve sevgiyle ilgili b&ouml;l&uuml;mlerde bile sorudaki ifadelerle Şeytanın İmam Ali&rsquo;ye (a.s) sevgi duyması hakkında her hangi bir rivayete rastlanmamıştır. Bu t&uuml;rden başka rivayetler olsa da onlarda şeytanın sapkınlığına &ouml;zellikle vurgu yapılmıştır. Yine bir rivayette İmam Bakır (a.s), İblis&rsquo;in İmam Ali&rsquo;ye (a.s) g&ouml;r&uuml;nt&uuml;de iman edip, dost olduğunu, ama kalbinde kafir olduğunu buyurmuştur.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;1- Yapılan araştırmaların neticesinde hadis kaynaklarında hatta b&uuml;y&uuml;k ariflerin irfan kitaplarındaki aşk ve sevgiyle ilgili b&ouml;l&uuml;mlerde bile sorudaki ifadelerle Şeytanın İmam Ali&rsquo;ye (a.s) sevgi duyması hakkında her hangi bir rivayete rastlanmamıştır.</p>\r\n\r\n<p>\r\n	2- Bazı hadis kitaplarında Hz. Adem (a.s) yaratılmadan &ouml;nce Şeytanın Hz. Ali&rsquo;nin (a.s) azametine ikrarı ve Ona olan iman ve sevgisi hakkında rivayetler vardır.[1] Ancak o rivayetlerde şeytanın sapmışlığına vurgu yapılmıştır. Yine bir rivayette İmam Bakır (a.s), İblis&rsquo;in İmam Ali&rsquo;ye (a.s) olan iman ve dostluğunun g&ouml;r&uuml;nt&uuml;de olduğunu, kalbinde ise kafir olduğunu belirtmiştir.[2]</p>\r\n\r\n<p>\r\n	3- Kur&rsquo;an ve rivayetlerde İblis&rsquo;in ilahi dergahın mukarreblerinden olduğu, Hz. Adem&rsquo;e secde etme emrine uymadığı i&ccedil;in o dergahtan kovulduğu, ebedi lanete uğradığı ve Muhles&rsquo;lerin dışında herkesi yoldan &ccedil;ıkaracağına diar yemin ettiğini kabul etmek gerekir.[3] Onun kovulmuşluğu ve melunluğu, şeriat ehli ve hakikat yolunun yolcuları i&ccedil;in kesin bir şey olup, en k&uuml;&ccedil;&uuml;k bir ş&uuml;phe olmadan ittifak ettikleri bir konudur.</p>\r\n\r\n<p>\r\n	4- Sevginin mehaleleri vardır. İnsan yaratılmadan &ouml;nce Şeytan Allah&rsquo;a uzun bir s&uuml;re taptığından doğal olarak Allah&rsquo;ın dostuydu. Ama Allah&rsquo;ın onun sevgisi i&ccedil;in yaptığı imtihanı kaybederek sınıfta kaldı ve lanete uğradı. Ger&ccedil;ek aşık, maşukunun sevdiği her şeyi seven kimsedir.</p>\r\n\r\n<p>\r\n	Dolayısıyla Şeytanın, insan yaratılmadan &ouml;nce Allah&rsquo;a karşı bir derece sevgisi vardı, hatta kovulduktan sonra bile daha aşağı derecede Allah&rsquo;a sevgi duyduğu ve Onun dostu olduğu s&ouml;ylenebilir. Bu miktardaki dostluğun onun ameli ve nifakıyla &ccedil;elişmez; zira onun tekebb&uuml;r ve hasedi Allah&rsquo;a isyan etmesine neden oldu. Mesela, kendini beğenmişlik ve kibir hissinin, insanı adaletli kimseyle savaşıp m&uuml;cadele etmeye s&uuml;r&uuml;klediği &ccedil;ok g&ouml;r&uuml;lm&uuml;şt&uuml;r. Buna rağmen o, d&uuml;şmanının faziletlerinin takdir ederek bir t&uuml;r dostluğunu kalbine yerleştirebilmiştir. Ama b&ouml;yle bir dostluğun ameli sonucu olmadığı i&ccedil;in onu ger&ccedil;ek diye algılayamayız.</p>\r\n\r\n<p>\r\n	Şeytanın İmam Ali&rsquo;ye (a.s) sevgi duyması hakkındaki rivayetleri kabul etsek bile onları ancak bu y&ouml;nde değerlendirebiliriz.</p>\r\n\r\n<p>\r\n	İlgin&ccedil;tir ki Emir&uuml;&rsquo;l-M&uuml;minin&rsquo;in en b&uuml;y&uuml;k d&uuml;şmanı Muaviye, İmamın şehadetinden sonra Şiilerden biri olan Darar b. Damare&rsquo;den İmam&rsquo;ın ibadet hallerini kendisine anlatmasını istedi. Muaviye, İmamın bazı faziletlerini duyunca ağlamaya başladı.[4] Bu kıssadan gerekli hisseyi kendin al.</p>\r\n\r\n<p>\r\n	Daha fazla bilgi i&ccedil;in aşağıdaki dizinlere bkz:</p>\r\n\r\n<p>\r\n	-Şeytanın Yaratılış Felsefesi: Soru: 2391 (Site: 2546)</p>\r\n\r\n<p>\r\n	-Şeytan&rsquo;ın Hedef ve Planları: Soru: 2392 (Site: 2545)</p>\r\n\r\n<p>\r\n	-Şeytan, İsyan ve Tevbe: Soru:7270 (Site:7430) &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] -&Ouml;rneğin: İmam Ali (a.s) ş&ouml;yle buyuruyor: Ben Kabe&rsquo;nin yanında oturmuştum. Birden beli eğilmiş, kaşları g&ouml;zlerinin &uuml;st&uuml;ne uzamış, elinde asa, başında şapka ve &uuml;zerine kıllı c&uuml;bbe olan bir yaşlı adam, arkası Kabe&rsquo;ye d&ouml;n&uuml;k Olan Peygamber&rsquo;in (s.a.a) yanına geldi ve dedi ki: &lsquo;Ya Resulullah, benim i&ccedil;in bağışlanma dile!&rsquo; Peygamber (s.a.a) ona &lsquo;Yaşlı adam, &ccedil;abanın bir faydası yok.&rsquo; diye buyurdu. &Ccedil;&uuml;nk&uuml; Peygamber onun yoldan &ccedil;ıkmış biri olduğunu biliyordu. Yaşlı adam gittikten sonra Peygamber bana ş&ouml;yle buyurdu: &lsquo;&rsquo;Ey Ebe&rsquo;l-Hasan! Onu tanıyor musun?&rsquo; Dedim ki: &lsquo;Hayır.&rsquo; Buyurdu ki: &lsquo;O lanetli İblis&rsquo;ti.&rsquo; Ben onun peşinden koştum, yakaldım ve yere yıktım. G&ouml;ğs&uuml;n&uuml;n &uuml;zerine oturdum ve &ouml;ld&uuml;rmek i&ccedil;in elimle boğazını sıkmaya başladım. O dedi ki: &lsquo;Ey Ebe&rsquo;l-Hasan! Yapma, &ccedil;&uuml;nk&uuml; ben belli bir zamana kadar m&uuml;hlet verilmiş biriyim. Andolsun Ali&rsquo;nin Allah&rsquo;ına ben seni seviyorum.&rsquo; (Şeyh Saduk, Uyun-u Ahbaru&rsquo;r-Rıza (a.s), c.2, s.72, H.3, Neşr-i Cihan, Tahran, 1. Baskı, HK.1378; Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.27, s.148-149; c.60, s.244-245, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1404.)</p>\r\n\r\n<p>\r\n	[2] -Mazenderani, İbn-i Şehr-i Aşub, el-Menakib, c.2, s.251-252, M&uuml;essese-i İntişarat-ı Allame, Kum, HK.1379.</p>\r\n\r\n<p>\r\n	[3] -Bkz: Bakara/34-36, A&rsquo;raf/11-16, Kehf/50, İsra/62-65, Hicr/30-43</p>\r\n\r\n<p>\r\n	[4] -Şeyh Saduk, Emali, s.624-625, İslamiyye, Tahran, HŞ.1362.</p>\r\n','Yapılan araştırmaların neticesinde hadis kaynaklarında hatta b&uuml;y&uuml;k ariflerin irfan kitaplarındaki aşk ve sevgiyle ilgili b&ouml;l&uuml;mlerde bile sorudaki ifadelerle Şeytanın İmam Ali&rsquo;ye (a.s) sevgi duyması hakkında her hangi bir rivayete rastlanmamıştır. Bu t&uuml;rden başka rivayetler olsa da onlarda şeytanın sapkınlığına &ouml;zellikle vurgu yapılmıştır. Yine bir rivayette İmam Bakır (a.s), İblis&rsquo;in İmam Ali&rsquo;ye (a.s) g&ouml;r&uuml;nt&uuml;de iman edip, dost olduğunu, ama kalbinde kafir olduğunu buyurmuştur.','&nbsp;1- Yapılan araştırmaların neticesinde hadis kaynaklarında hatta b&uuml;y&uuml;k ariflerin irfan kitaplarındaki aşk ve sevgiyle ilgili b&ouml;l&uuml;mlerde bile sorudaki ifadelerle Şeytanın İmam Ali&rsquo;ye (a.s) sevgi duyması hakkında her hangi bir rivayete rastlanmamıştır.\r\n\r\n\r\n	2- Bazı hadis kitaplarında Hz. Adem (a.s) yaratılmadan &ouml;nce Şeytanın Hz. Ali&rsquo;nin (a.s) azametine ikrarı ve Ona olan iman ve sevgisi hakkında rivayetler vardır.[1] Ancak o rivayetlerde şeytanın sapmışlığına vurgu yapılmıştır. Yine bir rivayette İmam Bakır (a.s), İblis&rsquo;in İmam Ali&rsquo;ye (a.s) olan iman ve dostluğunun g&ouml;r&uuml;nt&uuml;de olduğunu, kalbinde ise kafir olduğunu belirtmiştir.[2]\r\n\r\n\r\n	3- Kur&rsquo;an ve rivayetlerde İblis&rsquo;in ilahi dergahın mukarreblerinden olduğu, Hz. Adem&rsquo;e secde etme emrine uymadığı i&ccedil;in o dergahtan kovulduğu, ebedi lanete uğradığı ve Muhles&rsquo;lerin dışında herkesi yoldan &ccedil;ıkaracağına diar yemin ettiğini kabul etmek gerekir.[3] Onun kovulmuşluğu ve melunluğu, şeriat ehli ve hakikat yolunun yolcuları i&ccedil;in kesin bir şey olup, en k&uuml;&ccedil;&uuml;k bir ş&uuml;phe olmadan ittifak ettikleri bir konudur.\r\n\r\n\r\n	4- Sevginin mehaleleri vardır. İnsan yaratılmadan &ouml;nce Şeytan Allah&rsquo;a uzun bir s&uuml;re taptığından doğal olarak Allah&rsquo;ın dostuydu. Ama Allah&rsquo;ın onun sevgisi i&ccedil;in yaptığı imtihanı kaybederek sınıfta kaldı ve lanete uğradı. Ger&ccedil;ek aşık, maşukunun sevdiği her şeyi seven kimsedir.\r\n\r\n\r\n	Dolayısıyla Şeytanın, insan yaratılmadan &ouml;nce Allah&rsquo;a karşı bir derece sevgisi vardı, hatta kovulduktan sonra bile daha aşağı derecede Allah&rsquo;a sevgi duyduğu ve Onun dostu olduğu s&ouml;ylenebilir. Bu miktardaki dostluğun onun ameli ve nifakıyla &ccedil;elişmez; zira onun tekebb&uuml;r ve hasedi Allah&rsquo;a isyan etmesine neden oldu. Mesela, kendini beğenmişlik ve kibir hissinin, insanı adaletli kimseyle savaşıp m&uuml;cadele etmeye s&uuml;r&uuml;klediği &ccedil;ok g&ouml;r&uuml;lm&uuml;şt&uuml;r. Buna rağmen o, d&uuml;şmanının faziletlerinin takdir ederek bir t&uuml;r dostluğunu kalbine yerleştirebilmiştir. Ama b&ouml;yle bir dostluğun ameli sonucu olmadığı i&ccedil;in onu ger&ccedil;ek diye algılayamayız.\r\n\r\n\r\n	Şeytanın İmam Ali&rsquo;ye (a.s) sevgi duyması hakkındaki rivayetleri kabul etsek bile onları ancak bu y&ouml;nde değerlendirebiliriz.\r\n\r\n\r\n	İlgin&ccedil;tir ki Emir&uuml;&rsquo;l-M&uuml;minin&rsquo;in en b&uuml;y&uuml;k d&uuml;şmanı Muaviye, İmamın şehadetinden sonra Şiilerden biri olan Darar b. Damare&rsquo;den İmam&rsquo;ın ibadet hallerini kendisine anlatmasını istedi. Muaviye, İmamın bazı faziletlerini duyunca ağlamaya başladı.[4] Bu kıssadan gerekli hisseyi kendin al.\r\n\r\n\r\n	Daha fazla bilgi i&ccedil;in aşağıdaki dizinlere bkz:\r\n\r\n\r\n	-Şeytanın Yaratılış Felsefesi: Soru: 2391 (Site: 2546)\r\n\r\n\r\n	-Şeytan&rsquo;ın Hedef ve Planları: Soru: 2392 (Site: 2545)\r\n\r\n\r\n	-Şeytan, İsyan ve Tevbe: Soru:7270 (Site:7430) &nbsp;\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] -&Ouml;rneğin: İmam Ali (a.s) ş&ouml;yle buyuruyor: Ben Kabe&rsquo;nin yanında oturmuştum. Birden beli eğilmiş, kaşları g&ouml;zlerinin &uuml;st&uuml;ne uzamış, elinde asa, başında şapka ve &uuml;zerine kıllı c&uuml;bbe olan bir yaşlı adam, arkası Kabe&rsquo;ye d&ouml;n&uuml;k Olan Peygamber&rsquo;in (s.a.a) yanına geldi ve dedi ki: &lsquo;Ya Resulullah, benim i&ccedil;in bağışlanma dile!&rsquo; Peygamber (s.a.a) ona &lsquo;Yaşlı adam, &ccedil;abanın bir faydası yok.&rsquo; diye buyurdu. &Ccedil;&uuml;nk&uuml; Peygamber onun yoldan &ccedil;ıkmış biri olduğunu biliyordu. Yaşlı adam gittikten sonra Peygamber bana ş&ouml;yle buyurdu: &lsquo;&rsquo;Ey Ebe&rsquo;l-Hasan! Onu tanıyor musun?&rsquo; Dedim ki: &lsquo;Hayır.&rsquo; Buyurdu ki: &lsquo;O lanetli İblis&rsquo;ti.&rsquo; Ben onun peşinden koştum, yakaldım ve yere yıktım. G&ouml;ğs&uuml;n&uuml;n &uuml;zerine oturdum ve &ouml;ld&uuml;rmek i&ccedil;in elimle boğazını sıkmaya başladım. O dedi ki: &lsquo;Ey Ebe&rsquo;l-Hasan! Yapma, &ccedil;&uuml;nk&uuml; ben belli bir zamana kadar m&uuml;hlet verilmiş biriyim. Andolsun Ali&rsquo;nin Allah&rsquo;ına ben seni seviyorum.&rsquo; (Şeyh Saduk, Uyun-u Ahbaru&rsquo;r-Rıza (a.s), c.2, s.72, H.3, Neşr-i Cihan, Tahran, 1. Baskı, HK.1378; Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.27, s.148-149; c.60, s.244-245, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1404.)\r\n\r\n\r\n	[2] -Mazenderani, İbn-i Şehr-i Aşub, el-Menakib, c.2, s.251-252, M&uuml;essese-i İntişarat-ı Allame, Kum, HK.1379.\r\n\r\n\r\n	[3] -Bkz: Bakara/34-36, A&rsquo;raf/11-16, Kehf/50, İsra/62-65, Hicr/30-43\r\n\r\n\r\n	[4] -Şeyh Saduk, Emali, s.624-625, İslamiyye, Tahran, HŞ.1362.'),(450,'tr459','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Kur&rsquo;an-ı Kerim, Fatiha suresinde insanları &uuml;&ccedil; kısıma ayırmaktadır. Başka surelerde de onların kimler olduğunu a&ccedil;ıklayarak muhatap i&ccedil;in manayı tam olarak pekiştirmiştir. Allah&rsquo;ın kendilerine nimet verdiği kimseler olan birinci grup d&ouml;rt sınıftır: Peygamberler, Sıddıklar, Şehidler ve salihler. Bunlar Allah&rsquo;ın nimet verdiği, Allah&rsquo;ın se&ccedil;tiği kimselerdir. Onların en b&uuml;y&uuml;k &ouml;zelliği Allah&rsquo;a itaat etmeleridir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Birbirlerine &ccedil;ok benzeyen ikinci ve &uuml;&ccedil;&uuml;nc&uuml; gruplar (gazaba uğramışlar ve sapmışlar) hakkında &ccedil;eşitli ihtimaller verilmiştir. İhtimallerden biri sapmışların normal sapanlar olduğu, gazaba uğramışların ise inat&ccedil;ı ve m&uuml;nafık sapmışlar olduğudur. Diğer bir ihtimal İslamla daha &ccedil;ok d&uuml;şman olan Yahudilerin gazaba uğramışlar olduğu, onlara g&ouml;re inat&ccedil;ılığı daha az olan Hıristiyanlarda sapmışlar olduğudur. &Uuml;&ccedil;&uuml;nc&uuml; ihtimal ise kendi sapmışlıklarının yanı sıra başkalarınıda saptırmaya &ccedil;alışanların gazaba uğramışlar olduğu, ama bu ama&ccedil; i&ccedil;in uğraşmayanların sapmışlar olduğudur.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Kur&rsquo;an, Hamd suresinde insanları &uuml;&ccedil; kısıma ayırıyor:</p>\r\n\r\n<p>\r\n	1) Hidayet nimetine sahip olup sabit kadem kimseler; 2) Gazap edilmişler; 3) Sapmışlar.</p>\r\n\r\n<p>\r\n	a) Kur&rsquo;an bu grupları &ouml;rnekler vererek a&ccedil;ıkladığından bizde ayetlere dayanarak onların kimler olduğunu a&ccedil;ıklayacağız.</p>\r\n\r\n<p>\r\n	Nisa suresinde &lsquo;Nimet verilenler&rsquo; grubunu ş&ouml;yle a&ccedil;ıklıyor: &lsquo;Kim Allah&#39;a ve Peygambere itaat ederse işte onlar Allah&#39;ın, nimetleriyle nimetlendirdiği peygamberlerle, doğrularla, şehitlerle ve salihlerle beraberdirler ve ne de g&uuml;zel arkadaştır onlar.&rsquo;[1]</p>\r\n\r\n<p>\r\n	Ayet, Allah&rsquo;ın nimet verdiği d&ouml;rt grup insanı (Peygamberler, sıddıklar, şehidler ve salihler) tanıtmaktadır. Onların belli başlı &ouml;zellikleri var ki bu &ouml;zelliklerin en &ouml;nemlisi ve ortak olanı salih amel ve doğru konuşmaktır.</p>\r\n\r\n<p>\r\n	b) Hak yolu kenara itmek ve Allah&rsquo;ın dergahından kovulmak y&ouml;n&uuml;nden birbirlerine &ccedil;ok yakın olan ve farklılıkları fazla olmayan ikinci ve &uuml;&ccedil;&uuml;nc&uuml; kısımdakiler i&ccedil;in araştırmacılar rivayetlere dayanarak &uuml;&ccedil; ihtimal vermişlerdir:</p>\r\n\r\n<p>\r\n	1- Bu iki kelimenin Kur&rsquo;an&rsquo;daki kullanımına baktığımızda &lsquo;Gazaba uğramışlar&rsquo;ın &lsquo;Sapmışlar&rsquo;dan daha k&ouml;t&uuml; ve daha zor bir merhalede olduklarını g&ouml;rmekteyiz. Başka bir deyişle &lsquo;Sapmışlar&rsquo; normal sapmış kimselerdir, ama &lsquo;Gazaba uğramışlar&rsquo; inat&ccedil;ı veya m&uuml;nafık sapanlardır. Bu y&uuml;zden Allah onlara bir&ccedil;ok yerde gazap ve lanet etmiştir.[2]</p>\r\n\r\n<p>\r\n	2- Bazı m&uuml;fessirlere g&ouml;re &lsquo;Sapmışlar&rsquo;dan maksat Hıristiyanlar, &lsquo;Gazaba uğramışlar&rsquo;dan maksat ise Yahudilerin sapmışlarıdır.</p>\r\n\r\n<p>\r\n	B&ouml;yle bir yorum onların İslami davet karşısındaki tutumlarından kaynaklanmaktadır. Zira Kur&rsquo;an&rsquo;ın da a&ccedil;ıkca belirttiği gibi Yahudi sapkınları İslami davete karşı &ouml;zel bir kin ve d&uuml;şmanlık sergiliyorlardı. Alimleri İslamın m&uuml;jdeleyicisi olmalarına rağmen İslam geldikten sonra &ccedil;eşitli sebeplerden &ndash;ez c&uuml;mle maddi menfaatlerinden- dolayı İslamın en b&uuml;y&uuml;k d&uuml;şmanı kesildiler. İslamın ve M&uuml;sl&uuml;manların ilerlemesini engellemek i&ccedil;in ellerinden geleni artlarına koymadılar. Ama Hıristiyanların sapmışları İslama karşı bu kadar d&uuml;şmanlık sergilemiyorlardı. Sadece hak dini tanımakta sapmışlardı. Bu y&uuml;zden onlar i&ccedil;in &lsquo;Sapmışlar&rsquo; denmiştir.[3]</p>\r\n\r\n<p>\r\n	Bununla birlikte onlara &lsquo;Gazaba uğramışlar&rsquo; demek daha doğru olacaktır. Ancak dikkat etmek gerekir ki bu ifade genelin bireye tatbikidir. Yani onlar bu anlamın en belirgin &ouml;rnekleridir. &lsquo;Gazaba uğramışlar&rsquo; ve &lsquo;Sapmışlar&rsquo;ın kapsadığı kimseler daha &ccedil;oktur.</p>\r\n\r\n<p>\r\n	3- Sapmışlar&rsquo;dan maksadın kendilerinin yanı sıra başkalarını da saptırmak istemeyen kimseler olma ihtimalide verilmiştir. Oysa &lsquo;Gazaba uğramışlar&rsquo; hem kendileri sapmışlardır, hem de başkalarını saptıranlardır. Yani b&uuml;t&uuml;n g&uuml;&ccedil;leriyle başkalarını kendi yollarına &ccedil;ekmeye &ccedil;alışan kimselerdir.[4]</p>\r\n\r\n<p>\r\n	Kur&rsquo;an&rsquo;ın &lsquo;Sapmışlar&rsquo; ve &lsquo;Gazaba uğramışlar&rsquo; i&ccedil;in verdiği &ouml;rneklerden bazılarını aşağıda getiriyoruz:</p>\r\n\r\n<p>\r\n	&lsquo;Allah, k&ouml;t&uuml; bir zan ile zanda bulunan m&uuml;nafık erkek ve kadınları ve m&uuml;şrik erkek ve kadın azaplandırsın diye, k&ouml;t&uuml;l&uuml;k, d&ouml;n&uuml;p başlarına gelesi helak olasılar. Allah onlara gazap etmiştir ve onları lanetlemiştir ve onlara cehennemi hazırlamıştır ve orası, gidilecek ne k&ouml;t&uuml; yerdir.&rsquo;[5]</p>\r\n\r\n<p>\r\n	&lsquo;Kim k&uuml;fr&uuml; imanla değişirse artık doğru yoldan sapmış olur.&rsquo;[6]</p>\r\n\r\n<p>\r\n	&lsquo;İnandıktan sonra kafirlikle y&uuml;reği genişleyen kimseyedir Allah&#39;ın gazabı ve onlara pek b&uuml;y&uuml;k bir azap var.&rsquo;[7]</p>\r\n\r\n<p>\r\n	Kur&rsquo;an&rsquo;ın &lsquo;Sapmışlar&rsquo; ve &lsquo;Gazaba uğramışlar&rsquo; diye saydığı bu kimselerin t&uuml;m&uuml;n&uuml;n ortak &ouml;zelliği Allah&rsquo;a isyan etmeleridir. Onlar bir şekilde Allah Teala&rsquo;ya karşı gelerek &lsquo;Sapmışlar&rsquo; ve &lsquo;Gazaba uğramışlar&rsquo; sınıfına girmişlerdir.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;----------</p>\r\n\r\n<p>\r\n	[1] -Nisa/69</p>\r\n\r\n<p>\r\n	[2] -Mekarim Şirazi, Nasir, Tefsir-i N&uuml;mune, c.1, s.54, Daru&rsquo;l-K&uuml;t&uuml;b&uuml;&rsquo;l İslamiyye, 1. Baskı, Tahran, HŞ.1374.</p>\r\n\r\n<p>\r\n	[3] -a.g.e. c.1, s.55.</p>\r\n\r\n<p>\r\n	[4] -a.g.e. c.1, s.56.</p>\r\n\r\n<p>\r\n	[5] -Fetih/6</p>\r\n\r\n<p>\r\n	[6] -Bakara/108</p>\r\n\r\n<p>\r\n	[7] -Nahl/106</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Kur&rsquo;an-ı Kerim, Fatiha suresinde insanları &uuml;&ccedil; kısıma ayırmaktadır. Başka surelerde de onların kimler olduğunu a&ccedil;ıklayarak muhatap i&ccedil;in manayı tam olarak pekiştirmiştir. Allah&rsquo;ın kendilerine nimet verdiği kimseler olan birinci grup d&ouml;rt sınıftır: Peygamberler, Sıddıklar, Şehidler ve salihler. Bunlar Allah&rsquo;ın nimet verdiği, Allah&rsquo;ın se&ccedil;tiği kimselerdir. Onların en b&uuml;y&uuml;k &ouml;zelliği Allah&rsquo;a itaat etmeleridir.\r\n\r\n	\r\n		Birbirlerine &ccedil;ok benzeyen ikinci ve &uuml;&ccedil;&uuml;nc&uuml; gruplar (gazaba uğramışlar ve sapmışlar) hakkında &ccedil;eşitli ihtimaller verilmiştir. İhtimallerden biri sapmışların normal sapanlar olduğu, gazaba uğramışların ise inat&ccedil;ı ve m&uuml;nafık sapmışlar olduğudur. Diğer bir ihtimal İslamla daha &ccedil;ok d&uuml;şman olan Yahudilerin gazaba uğramışlar olduğu, onlara g&ouml;re inat&ccedil;ılığı daha az olan Hıristiyanlarda sapmışlar olduğudur. &Uuml;&ccedil;&uuml;nc&uuml; ihtimal ise kendi sapmışlıklarının yanı sıra başkalarınıda saptırmaya &ccedil;alışanların gazaba uğramışlar olduğu, ama bu ama&ccedil; i&ccedil;in uğraşmayanların sapmışlar olduğudur.','&nbsp;Kur&rsquo;an, Hamd suresinde insanları &uuml;&ccedil; kısıma ayırıyor:\r\n\r\n\r\n	1) Hidayet nimetine sahip olup sabit kadem kimseler; 2) Gazap edilmişler; 3) Sapmışlar.\r\n\r\n\r\n	a) Kur&rsquo;an bu grupları &ouml;rnekler vererek a&ccedil;ıkladığından bizde ayetlere dayanarak onların kimler olduğunu a&ccedil;ıklayacağız.\r\n\r\n\r\n	Nisa suresinde &lsquo;Nimet verilenler&rsquo; grubunu ş&ouml;yle a&ccedil;ıklıyor: &lsquo;Kim Allah&#39;a ve Peygambere itaat ederse işte onlar Allah&#39;ın, nimetleriyle nimetlendirdiği peygamberlerle, doğrularla, şehitlerle ve salihlerle beraberdirler ve ne de g&uuml;zel arkadaştır onlar.&rsquo;[1]\r\n\r\n\r\n	Ayet, Allah&rsquo;ın nimet verdiği d&ouml;rt grup insanı (Peygamberler, sıddıklar, şehidler ve salihler) tanıtmaktadır. Onların belli başlı &ouml;zellikleri var ki bu &ouml;zelliklerin en &ouml;nemlisi ve ortak olanı salih amel ve doğru konuşmaktır.\r\n\r\n\r\n	b) Hak yolu kenara itmek ve Allah&rsquo;ın dergahından kovulmak y&ouml;n&uuml;nden birbirlerine &ccedil;ok yakın olan ve farklılıkları fazla olmayan ikinci ve &uuml;&ccedil;&uuml;nc&uuml; kısımdakiler i&ccedil;in araştırmacılar rivayetlere dayanarak &uuml;&ccedil; ihtimal vermişlerdir:\r\n\r\n\r\n	1- Bu iki kelimenin Kur&rsquo;an&rsquo;daki kullanımına baktığımızda &lsquo;Gazaba uğramışlar&rsquo;ın &lsquo;Sapmışlar&rsquo;dan daha k&ouml;t&uuml; ve daha zor bir merhalede olduklarını g&ouml;rmekteyiz. Başka bir deyişle &lsquo;Sapmışlar&rsquo; normal sapmış kimselerdir, ama &lsquo;Gazaba uğramışlar&rsquo; inat&ccedil;ı veya m&uuml;nafık sapanlardır. Bu y&uuml;zden Allah onlara bir&ccedil;ok yerde gazap ve lanet etmiştir.[2]\r\n\r\n\r\n	2- Bazı m&uuml;fessirlere g&ouml;re &lsquo;Sapmışlar&rsquo;dan maksat Hıristiyanlar, &lsquo;Gazaba uğramışlar&rsquo;dan maksat ise Yahudilerin sapmışlarıdır.\r\n\r\n\r\n	B&ouml;yle bir yorum onların İslami davet karşısındaki tutumlarından kaynaklanmaktadır. Zira Kur&rsquo;an&rsquo;ın da a&ccedil;ıkca belirttiği gibi Yahudi sapkınları İslami davete karşı &ouml;zel bir kin ve d&uuml;şmanlık sergiliyorlardı. Alimleri İslamın m&uuml;jdeleyicisi olmalarına rağmen İslam geldikten sonra &ccedil;eşitli sebeplerden &ndash;ez c&uuml;mle maddi menfaatlerinden- dolayı İslamın en b&uuml;y&uuml;k d&uuml;şmanı kesildiler. İslamın ve M&uuml;sl&uuml;manların ilerlemesini engellemek i&ccedil;in ellerinden geleni artlarına koymadılar. Ama Hıristiyanların sapmışları İslama karşı bu kadar d&uuml;şmanlık sergilemiyorlardı. Sadece hak dini tanımakta sapmışlardı. Bu y&uuml;zden onlar i&ccedil;in &lsquo;Sapmışlar&rsquo; denmiştir.[3]\r\n\r\n\r\n	Bununla birlikte onlara &lsquo;Gazaba uğramışlar&rsquo; demek daha doğru olacaktır. Ancak dikkat etmek gerekir ki bu ifade genelin bireye tatbikidir. Yani onlar bu anlamın en belirgin &ouml;rnekleridir. &lsquo;Gazaba uğramışlar&rsquo; ve &lsquo;Sapmışlar&rsquo;ın kapsadığı kimseler daha &ccedil;oktur.\r\n\r\n\r\n	3- Sapmışlar&rsquo;dan maksadın kendilerinin yanı sıra başkalarını da saptırmak istemeyen kimseler olma ihtimalide verilmiştir. Oysa &lsquo;Gazaba uğramışlar&rsquo; hem kendileri sapmışlardır, hem de başkalarını saptıranlardır. Yani b&uuml;t&uuml;n g&uuml;&ccedil;leriyle başkalarını kendi yollarına &ccedil;ekmeye &ccedil;alışan kimselerdir.[4]\r\n\r\n\r\n	Kur&rsquo;an&rsquo;ın &lsquo;Sapmışlar&rsquo; ve &lsquo;Gazaba uğramışlar&rsquo; i&ccedil;in verdiği &ouml;rneklerden bazılarını aşağıda getiriyoruz:\r\n\r\n\r\n	&lsquo;Allah, k&ouml;t&uuml; bir zan ile zanda bulunan m&uuml;nafık erkek ve kadınları ve m&uuml;şrik erkek ve kadın azaplandırsın diye, k&ouml;t&uuml;l&uuml;k, d&ouml;n&uuml;p başlarına gelesi helak olasılar. Allah onlara gazap etmiştir ve onları lanetlemiştir ve onlara cehennemi hazırlamıştır ve orası, gidilecek ne k&ouml;t&uuml; yerdir.&rsquo;[5]\r\n\r\n\r\n	&lsquo;Kim k&uuml;fr&uuml; imanla değişirse artık doğru yoldan sapmış olur.&rsquo;[6]\r\n\r\n\r\n	&lsquo;İnandıktan sonra kafirlikle y&uuml;reği genişleyen kimseyedir Allah&#39;ın gazabı ve onlara pek b&uuml;y&uuml;k bir azap var.&rsquo;[7]\r\n\r\n\r\n	Kur&rsquo;an&rsquo;ın &lsquo;Sapmışlar&rsquo; ve &lsquo;Gazaba uğramışlar&rsquo; diye saydığı bu kimselerin t&uuml;m&uuml;n&uuml;n ortak &ouml;zelliği Allah&rsquo;a isyan etmeleridir. Onlar bir şekilde Allah Teala&rsquo;ya karşı gelerek &lsquo;Sapmışlar&rsquo; ve &lsquo;Gazaba uğramışlar&rsquo; sınıfına girmişlerdir.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;----------\r\n\r\n\r\n	[1] -Nisa/69\r\n\r\n\r\n	[2] -Mekarim Şirazi, Nasir, Tefsir-i N&uuml;mune, c.1, s.54, Daru&rsquo;l-K&uuml;t&uuml;b&uuml;&rsquo;l İslamiyye, 1. Baskı, Tahran, HŞ.1374.\r\n\r\n\r\n	[3] -a.g.e. c.1, s.55.\r\n\r\n\r\n	[4] -a.g.e. c.1, s.56.\r\n\r\n\r\n	[5] -Fetih/6\r\n\r\n\r\n	[6] -Bakara/108\r\n\r\n\r\n	[7] -Nahl/106\r\n\r\n\r\n	&nbsp;'),(451,'tr458','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Selam, Arap&ccedil;ada iyilik ve esenlik demek olup hem g&ouml;r&uuml;ş&uuml;rken, hem de ayrılırken kullanılır. Bu &uuml;&ccedil; selam hadislerde gelmiştir. Ama kimse &uuml;&ccedil;&uuml;n&uuml;nde farz olduğunu s&ouml;ylememiştir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bu selamların manasını anlayabilmek i&ccedil;in &ouml;nce terc&uuml;melerine bakmak gerekir:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Selam olsun sana ey Peygamber! Allah&rsquo;ın rahmet ve berketi senin &uuml;zerine olsun.</strong></p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Selam olsun biz namaz kılanlara ve Allah&rsquo;ın t&uuml;m iyi kullarına.</strong></p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Allah&rsquo;ın selam, rahmet ve bereketi siz m&uuml;minlerin &uuml;zerine olsun.</strong></p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Terc&uuml;meler dikkate alındığında zamirlerin kimlere ait olduğu anlaşılmaktadır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İmam Sadık (a.s) selam hakkında ş&ouml;yle buyurmaktadır: <em>&lsquo;Namazın sonundaki selamın manası g&uuml;vencedir. Yani Allah&rsquo;ın emrini ve Peygamberin s&uuml;nnetini ihlas ve huşu ile yerine getiren kimse i&ccedil;in d&uuml;nya belasından g&uuml;vende olmak ve ahiret azabından kurtuluş vardır. Selam Allah&rsquo;ın isimlerinden biridir.&rsquo;</em></p>\r\n</div>\r\n','<p>\r\n	&nbsp;İlk sorunun cevabı i&ccedil;in bkz: Dizin: 13141 (Site:12808)</p>\r\n\r\n<p>\r\n	Bildiğiniz &uuml;zere namazda &uuml;&ccedil; selam vardır:</p>\r\n\r\n<p>\r\n	Esselamu aleyke eyyuhe&rsquo;n-nebiyyu ve rahmetullahi ve berekatuhu.</p>\r\n\r\n<p>\r\n	Esselamu aleyna ve ala ibadillahi&rsquo;s-salihin.</p>\r\n\r\n<p>\r\n	Esselamu aleykum ve rahmetullahi ve berekatuhu.[1]</p>\r\n\r\n<p>\r\n	B&uuml;y&uuml;k taklit mercileri selamların &uuml;&ccedil;&uuml;n&uuml;nde namazda okumanın farz olmadığını s&ouml;yl&uuml;yorlar. Onlardan hangisinin farz, hangisinin ihtiyat ve hangisinin m&uuml;stehap olduğu konusunda fakihlerin g&ouml;r&uuml;şleri farklıdır.</p>\r\n\r\n<p>\r\n	Selam, Arap&ccedil;ada iyilik ve esenlik demek olup hem g&ouml;r&uuml;ş&uuml;rken, hem de ayrılırken kullanılır ve belli bir yerle sınırlı değildir. Bundan dolayı bu kelimenin namazın sonunda gelmesinin şaşılacak bir tarafı yoktur ve Arap edebiyatında &ccedil;okca kullanılmaktadır.</p>\r\n\r\n<p>\r\n	Birinci, ikinci ve &uuml;&ccedil;&uuml;nc&uuml; selamın kimlere verildiğini anlamak i&ccedil;in onların manalarının &uuml;zerinde d&uuml;ş&uuml;nmek gerekir.</p>\r\n\r\n<p>\r\n	Tevzihu&rsquo;l-Mesail&rsquo;ler de yapılan terc&uuml;melere baktığımızda bu selamların hedef ve maksadı anlaşılmaktadır:</p>\r\n\r\n<p>\r\n	Birinci Selam: Selam olsun sana ey Peygamber! Allah&rsquo;ın rahmet ve berketi senin &uuml;zerine olsun.</p>\r\n\r\n<p>\r\n	ikinci Selam: Selam olsun biz namaz kılanlara ve Allah&rsquo;ın t&uuml;m iyi kullarına.</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil;&uuml;nc&uuml; Selam: Allah&rsquo;ın selam, rahmet ve bereketi siz m&uuml;minlerin &uuml;zerine olsun.[2]</p>\r\n\r\n<p>\r\n	Bu terc&uuml;meler dikkate alındığında zamirlerin kimlere ait olduğu anlaşılmaktadır.</p>\r\n\r\n<p>\r\n	Rivayetlerde &uuml;&ccedil;&uuml;nc&uuml; selamdaki &lsquo;Aleykum&rsquo;dan maksadın belli kimseler olduğu s&ouml;ylenmiş, zamirin en belirgin &ouml;rneğinin m&uuml;minler olduğu belirtilmiştir.</p>\r\n\r\n<p>\r\n	İmam Sadık (a.s) ise selam hakkında ş&ouml;yle buyurmaktadır: &lsquo;Namazın sonundaki selamın manası g&uuml;vencedir. Yani Allah&rsquo;ın emrini ve Peygamberin s&uuml;nnetini ihlas ve huşu ile yerine getiren kimse i&ccedil;in d&uuml;nya belasından g&uuml;vende olmak ve ahiret azabından kurtuluş vardır. Selam Allah&rsquo;ın isimlerinden biridir.&rsquo;[3]</p>\r\n\r\n<p>\r\n	Selam zikrinin hikmeti hakkında &ccedil;eşitli ihtimaller verilmiştir. Namaz kul ile yaratıcısı arasında bir konuşma olduğu i&ccedil;in namazdan sonra edilen dua kabul olunur. Bizim bu selamlarla Allah&rsquo;ın selam ve rahmetini Peygamberimize, kendimize ve b&uuml;t&uuml;n namaz kılanlara g&ouml;ndermemizin kendisi değerli bir şey olup namazı onlarla y&uuml;ce bir şekilde bitirmekteyiz. İnsan bu selamlarla namazdan &ccedil;ıkar. İmam Sadık&rsquo;ın (a.s) namazın selamını g&uuml;vence diye nitelemesi bu manayla uyuşmaktadır.</p>\r\n\r\n<p>\r\n	Son olarak belirtmek gerekir ki bu selamlar i&ccedil;in bir&ccedil;ok irfani tefsirler de yapılmıştır. Faydalı olabileceğini d&uuml;ş&uuml;nd&uuml;ğ&uuml;m&uuml;z o tefsirlerden biri İmam Humeyni&rsquo;nin (r.a) namazın selamı hakkında buyurduğu şu s&ouml;z&uuml;d&uuml;r: &lsquo;Bil ki, salih kul fena makamı olan secdelerden baş kaldırdırıp kendine geldiğinde, dalgınlık ve uyanıklık haline ge&ccedil;tiğinde ve insanlardan gaybet durumundan huzur durumuna geldiğinde b&uuml;t&uuml;n varlıklara seferden, gaybetten d&ouml;nen kimsenin selamı gibi selam versin. Seferden d&ouml;nd&uuml;ğ&uuml;nden ilk &ouml;nce Resul-i Ekrem&rsquo;e selam vermelidir... Sonra varlıkların diğer b&uuml;y&uuml;klerine ayrıntılı ve toplu olarak tevecc&uuml;h etmelidir.&rsquo;[4]</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;<br />\r\n	----------<br />\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	[1] -Şeyh Tusi, et-Tehzib, c.2, s.93, Daru&rsquo;l-Kutubi&rsquo;l-İslamiyye, Tahran, HŞ.1365.</p>\r\n\r\n<p>\r\n	[2] -H&uuml;seyni Sistani, Seyyid Ali, Tevzihu&rsquo;l-Mesail, s.218, İntişarat-ı S&uuml;rur, Kum, HK.1418.</p>\r\n\r\n<p>\r\n	[3] -Allame Meclisi, Biharu&rsquo;l-Envar, c.82, s.308, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, L&uuml;bnan, HK.1404.</p>\r\n\r\n<p>\r\n	[4] -İmam Humeyni, Adab-ı Namaz, s.366, M&uuml;essese-i Tanzim ve Neşr-i Asar-ı İmam Humeyni, HŞ.1370.</p>\r\n','Selam, Arap&ccedil;ada iyilik ve esenlik demek olup hem g&ouml;r&uuml;ş&uuml;rken, hem de ayrılırken kullanılır. Bu &uuml;&ccedil; selam hadislerde gelmiştir. Ama kimse &uuml;&ccedil;&uuml;n&uuml;nde farz olduğunu s&ouml;ylememiştir.\r\n\r\n	\r\n		Bu selamların manasını anlayabilmek i&ccedil;in &ouml;nce terc&uuml;melerine bakmak gerekir:\r\n\r\n	\r\n		Selam olsun sana ey Peygamber! Allah&rsquo;ın rahmet ve berketi senin &uuml;zerine olsun.\r\n\r\n	\r\n		Selam olsun biz namaz kılanlara ve Allah&rsquo;ın t&uuml;m iyi kullarına.\r\n\r\n	\r\n		Allah&rsquo;ın selam, rahmet ve bereketi siz m&uuml;minlerin &uuml;zerine olsun.\r\n\r\n	\r\n		Terc&uuml;meler dikkate alındığında zamirlerin kimlere ait olduğu anlaşılmaktadır.\r\n\r\n	\r\n		İmam Sadık (a.s) selam hakkında ş&ouml;yle buyurmaktadır: &lsquo;Namazın sonundaki selamın manası g&uuml;vencedir. Yani Allah&rsquo;ın emrini ve Peygamberin s&uuml;nnetini ihlas ve huşu ile yerine getiren kimse i&ccedil;in d&uuml;nya belasından g&uuml;vende olmak ve ahiret azabından kurtuluş vardır. Selam Allah&rsquo;ın isimlerinden biridir.&rsquo;','&nbsp;İlk sorunun cevabı i&ccedil;in bkz: Dizin: 13141 (Site:12808)\r\n\r\n\r\n	Bildiğiniz &uuml;zere namazda &uuml;&ccedil; selam vardır:\r\n\r\n\r\n	Esselamu aleyke eyyuhe&rsquo;n-nebiyyu ve rahmetullahi ve berekatuhu.\r\n\r\n\r\n	Esselamu aleyna ve ala ibadillahi&rsquo;s-salihin.\r\n\r\n\r\n	Esselamu aleykum ve rahmetullahi ve berekatuhu.[1]\r\n\r\n\r\n	B&uuml;y&uuml;k taklit mercileri selamların &uuml;&ccedil;&uuml;n&uuml;nde namazda okumanın farz olmadığını s&ouml;yl&uuml;yorlar. Onlardan hangisinin farz, hangisinin ihtiyat ve hangisinin m&uuml;stehap olduğu konusunda fakihlerin g&ouml;r&uuml;şleri farklıdır.\r\n\r\n\r\n	Selam, Arap&ccedil;ada iyilik ve esenlik demek olup hem g&ouml;r&uuml;ş&uuml;rken, hem de ayrılırken kullanılır ve belli bir yerle sınırlı değildir. Bundan dolayı bu kelimenin namazın sonunda gelmesinin şaşılacak bir tarafı yoktur ve Arap edebiyatında &ccedil;okca kullanılmaktadır.\r\n\r\n\r\n	Birinci, ikinci ve &uuml;&ccedil;&uuml;nc&uuml; selamın kimlere verildiğini anlamak i&ccedil;in onların manalarının &uuml;zerinde d&uuml;ş&uuml;nmek gerekir.\r\n\r\n\r\n	Tevzihu&rsquo;l-Mesail&rsquo;ler de yapılan terc&uuml;melere baktığımızda bu selamların hedef ve maksadı anlaşılmaktadır:\r\n\r\n\r\n	Birinci Selam: Selam olsun sana ey Peygamber! Allah&rsquo;ın rahmet ve berketi senin &uuml;zerine olsun.\r\n\r\n\r\n	ikinci Selam: Selam olsun biz namaz kılanlara ve Allah&rsquo;ın t&uuml;m iyi kullarına.\r\n\r\n\r\n	&Uuml;&ccedil;&uuml;nc&uuml; Selam: Allah&rsquo;ın selam, rahmet ve bereketi siz m&uuml;minlerin &uuml;zerine olsun.[2]\r\n\r\n\r\n	Bu terc&uuml;meler dikkate alındığında zamirlerin kimlere ait olduğu anlaşılmaktadır.\r\n\r\n\r\n	Rivayetlerde &uuml;&ccedil;&uuml;nc&uuml; selamdaki &lsquo;Aleykum&rsquo;dan maksadın belli kimseler olduğu s&ouml;ylenmiş, zamirin en belirgin &ouml;rneğinin m&uuml;minler olduğu belirtilmiştir.\r\n\r\n\r\n	İmam Sadık (a.s) ise selam hakkında ş&ouml;yle buyurmaktadır: &lsquo;Namazın sonundaki selamın manası g&uuml;vencedir. Yani Allah&rsquo;ın emrini ve Peygamberin s&uuml;nnetini ihlas ve huşu ile yerine getiren kimse i&ccedil;in d&uuml;nya belasından g&uuml;vende olmak ve ahiret azabından kurtuluş vardır. Selam Allah&rsquo;ın isimlerinden biridir.&rsquo;[3]\r\n\r\n\r\n	Selam zikrinin hikmeti hakkında &ccedil;eşitli ihtimaller verilmiştir. Namaz kul ile yaratıcısı arasında bir konuşma olduğu i&ccedil;in namazdan sonra edilen dua kabul olunur. Bizim bu selamlarla Allah&rsquo;ın selam ve rahmetini Peygamberimize, kendimize ve b&uuml;t&uuml;n namaz kılanlara g&ouml;ndermemizin kendisi değerli bir şey olup namazı onlarla y&uuml;ce bir şekilde bitirmekteyiz. İnsan bu selamlarla namazdan &ccedil;ıkar. İmam Sadık&rsquo;ın (a.s) namazın selamını g&uuml;vence diye nitelemesi bu manayla uyuşmaktadır.\r\n\r\n\r\n	Son olarak belirtmek gerekir ki bu selamlar i&ccedil;in bir&ccedil;ok irfani tefsirler de yapılmıştır. Faydalı olabileceğini d&uuml;ş&uuml;nd&uuml;ğ&uuml;m&uuml;z o tefsirlerden biri İmam Humeyni&rsquo;nin (r.a) namazın selamı hakkında buyurduğu şu s&ouml;z&uuml;d&uuml;r: &lsquo;Bil ki, salih kul fena makamı olan secdelerden baş kaldırdırıp kendine geldiğinde, dalgınlık ve uyanıklık haline ge&ccedil;tiğinde ve insanlardan gaybet durumundan huzur durumuna geldiğinde b&uuml;t&uuml;n varlıklara seferden, gaybetten d&ouml;nen kimsenin selamı gibi selam versin. Seferden d&ouml;nd&uuml;ğ&uuml;nden ilk &ouml;nce Resul-i Ekrem&rsquo;e selam vermelidir... Sonra varlıkların diğer b&uuml;y&uuml;klerine ayrıntılı ve toplu olarak tevecc&uuml;h etmelidir.&rsquo;[4]\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n	----------\r\n	&nbsp;\r\n\r\n\r\n	[1] -Şeyh Tusi, et-Tehzib, c.2, s.93, Daru&rsquo;l-Kutubi&rsquo;l-İslamiyye, Tahran, HŞ.1365.\r\n\r\n\r\n	[2] -H&uuml;seyni Sistani, Seyyid Ali, Tevzihu&rsquo;l-Mesail, s.218, İntişarat-ı S&uuml;rur, Kum, HK.1418.\r\n\r\n\r\n	[3] -Allame Meclisi, Biharu&rsquo;l-Envar, c.82, s.308, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, L&uuml;bnan, HK.1404.\r\n\r\n\r\n	[4] -İmam Humeyni, Adab-ı Namaz, s.366, M&uuml;essese-i Tanzim ve Neşr-i Asar-ı İmam Humeyni, HŞ.1370.'),(452,'tr457','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		R&uuml;kuda <em>Subhane Rabbiye&rsquo;l-Azimi ve&nbsp; Bihamdih</em> ve secdelerde <em>Subhane Rabbiye&rsquo;l-A&rsquo;la ve&nbsp; Bihamdih</em> dememizin asıl nedeni Allah&rsquo;ın emri olması ve rivayetlerde bunları s&ouml;ylemeye emrolunmamızdan dolayıdır. Ama onları s&ouml;ylemeye emrolunmanın hikmetlerini de bulabiliriz.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		R&uuml;ku Allah&rsquo;ı tazim etmektir. Her r&uuml;kuyla Allah&rsquo;ı tazim ediyoruz. Bir şeyi tazim etmek o şeyin azametine inandığımızı g&ouml;sterir; ve biz o azametin karşısında eğiliyoruz. Biz Allah&rsquo;ı tazim ediyoruz ve bu sıfatı s&ouml;ylemekle Onun azametine izan ediyoruz. Namazda da dikkatimizi bu s&ouml;zlerin manasına vermeliyiz.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Allah&rsquo;ın karşısında yaptığımız secde de bu manaya gelmektedir. Yani Onun karşısında toprağa kapanıyoruz ve na&ccedil;izliğimize ikrar ediyoruz. Allah&rsquo;ı huzu ve huşu ile &lsquo;A&rsquo;la&rsquo; sıfatıyla zikrederek Onun y&uuml;ce mertebesine izan ve toprağa kapanarak &lsquo;Allahım sen herkesten &uuml;st&uuml;ns&uuml;n&rsquo; diye ikrar ederken &ccedil;ok b&uuml;y&uuml;k bir kulluk haletine gireriz. Ve bu halet Allah&rsquo;l kullukta insanın en iyi haletidir. &nbsp;</p>\r\n</div>\r\n','<p>\r\n	&nbsp;R&uuml;kuda Subhane Rabbiye&rsquo;l-Azimi ve Bihamdih, secdelerde Subhane Rabbiye&rsquo;l-A&rsquo;la ve Bihamdih zikirlerini s&ouml;ylememiz hadislerde emrolunmuştur.[1] Ger&ccedil;i onların yerine başka zikirlerde s&ouml;ylenebilir. Bu iki zikri namazların r&uuml;ku ve secdelerinde s&ouml;ylememizin asıl nedeni Allah&rsquo;ın emri olduğu i&ccedil;indir. Bizde bu emire itaat ediyoruz.</p>\r\n\r\n<p>\r\n	Ama bu emire itaat etmek, bu zikirlerin hikmetsiz oldukları ve taabb&uuml;den s&ouml;ylediğimiz manasına gelmez. Aksine onlar i&ccedil;in hikmetler s&ouml;ylenmiştir. Eğer bu hikmetler g&ouml;z &ouml;n&uuml;ne alınsa namaz kılan i&ccedil;in faydalı olacaktır.</p>\r\n\r\n<p>\r\n	Bu iki zikrin hikmetini a&ccedil;ıklamak i&ccedil;in &ouml;nce terc&uuml;melerini yapmamız gerekir.</p>\r\n\r\n<p>\r\n	R&uuml;ku zikrinin terc&uuml;mesi: &lsquo;Y&uuml;ce Rabbim her t&uuml;rl&uuml; noksanlıktan m&uuml;nezzehtir ve ben Ona hamdetmekle meşgul&uuml;m.&rsquo;</p>\r\n\r\n<p>\r\n	Secde zikrinin terc&uuml;mesi: &lsquo;Y&uuml;ce Rabbim herkesten &uuml;st&uuml;nd&uuml;r ve ben Ona hamdetmekle meşgul&uuml;m.&rsquo;</p>\r\n\r\n<p>\r\n	Neden r&uuml;kuda &lsquo;Azim&rsquo; ve secde de &lsquo;A&rsquo;la&rsquo; sıfatları gelmiştir? sorusuna vereceğimiz cevap şudur: R&uuml;ku namazda Allah&rsquo;ı tazim etmektir ve biz her r&uuml;kuyla Allah&rsquo;ı tazim ediyoruz. Bir şeyi tazim etmek o şeyin azametine inandığımızı g&ouml;sterir ve biz o azametin karşısında eğiliyoruz. Buna g&ouml;re r&uuml;kuda Allah&rsquo;ı tazim etmek halindeyiz ve Allah&rsquo;ın azametine izan ediyoruz. Bu izanı Allah&rsquo;ın azim sıfatıyla yerine getiriyoruz. Bu da r&uuml;kunun zikriyle r&uuml;kunun kendisi arasındaki uyumu g&ouml;sterir.</p>\r\n\r\n<p>\r\n	Allah&rsquo;a ibadet ederken insanın en &uuml;st&uuml;n ve en iyi hali olan secdeninde bir&ccedil;ok felesefesi vardır. Biz secdede yedi &ouml;nemli uzvumuzu yere bırakıyoruz, Allah&rsquo;ın karşısında toprağa kapanıyoruz ve Onun karşısında na&ccedil;izliğimizi ilan ediyoruz. Allah&rsquo;ı huzu ve huşu ile &lsquo;A&rsquo;la&rsquo; sıfatıyla zikrederek Onun y&uuml;ce mertebesine izan ve toprağa kapanarak &lsquo;Allahım sen herkesten &uuml;st&uuml;ns&uuml;n&rsquo; diye ikrar ederken &ccedil;ok b&uuml;y&uuml;k bir kulluk haletine gireriz. Ve bu halet Allah&rsquo;a kullukta insanın en iyi haletidir.</p>\r\n\r\n<p>\r\n	Namaz, Allah Teala&rsquo;yla bizim aramızdaki konuşma vesilesi olduğu i&ccedil;in ona daha &ccedil;ok &ouml;nem vermeliyiz. Namazımızın y&uuml;ce olabilmesi i&ccedil;in diğer zikirlerin yanında r&uuml;ku ve secde zikirlerine de dikkat etmeli ve bilmeliyiz ki r&uuml;kuda Allah&rsquo;ın azametine izan ederken, secdeyle ve Allah&rsquo;ın karşısında toprağa kapanmakla Onun en &uuml;st&uuml;n olduğuna ikrar ediyoruz.&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	-----------<br />\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	[1] -R&uuml;kuda Subhane Rabbiye&rsquo;l-Azimi ve Bihamdih ve secdelerde ise Subhane Rabbiye&rsquo;l-A&rsquo;la ve Bihamdih s&ouml;ylenir. Zira Allah Tebareke ve Teala Fe-Sabbih Bism-i Rabbike&rsquo;l-A&rsquo;zim ayetini nazil ettiğinde Peygamberimiz &lsquo;Onu r&uuml;kuda s&ouml;yleyin&rsquo; diye buyurdu. Allah Teala Sabbihisme Rabbike&rsquo;l-A&rsquo;la ayetini nazil ettiğinde Peygamberimiz &lsquo;Onu secdede s&ouml;yleyin&rsquo; diye buyurdu. (Şeyh Saduk, Men La Yahduruhu&rsquo;l-Fakih, c.1, s.31, İntişarat-ı Camiay-ı M&uuml;derrisin, Kum, HK.1413)</p>\r\n','R&uuml;kuda Subhane Rabbiye&rsquo;l-Azimi ve&nbsp; Bihamdih ve secdelerde Subhane Rabbiye&rsquo;l-A&rsquo;la ve&nbsp; Bihamdih dememizin asıl nedeni Allah&rsquo;ın emri olması ve rivayetlerde bunları s&ouml;ylemeye emrolunmamızdan dolayıdır. Ama onları s&ouml;ylemeye emrolunmanın hikmetlerini de bulabiliriz.\r\n\r\n	\r\n		R&uuml;ku Allah&rsquo;ı tazim etmektir. Her r&uuml;kuyla Allah&rsquo;ı tazim ediyoruz. Bir şeyi tazim etmek o şeyin azametine inandığımızı g&ouml;sterir; ve biz o azametin karşısında eğiliyoruz. Biz Allah&rsquo;ı tazim ediyoruz ve bu sıfatı s&ouml;ylemekle Onun azametine izan ediyoruz. Namazda da dikkatimizi bu s&ouml;zlerin manasına vermeliyiz.\r\n\r\n	\r\n		Allah&rsquo;ın karşısında yaptığımız secde de bu manaya gelmektedir. Yani Onun karşısında toprağa kapanıyoruz ve na&ccedil;izliğimize ikrar ediyoruz. Allah&rsquo;ı huzu ve huşu ile &lsquo;A&rsquo;la&rsquo; sıfatıyla zikrederek Onun y&uuml;ce mertebesine izan ve toprağa kapanarak &lsquo;Allahım sen herkesten &uuml;st&uuml;ns&uuml;n&rsquo; diye ikrar ederken &ccedil;ok b&uuml;y&uuml;k bir kulluk haletine gireriz. Ve bu halet Allah&rsquo;l kullukta insanın en iyi haletidir. &nbsp;','&nbsp;R&uuml;kuda Subhane Rabbiye&rsquo;l-Azimi ve Bihamdih, secdelerde Subhane Rabbiye&rsquo;l-A&rsquo;la ve Bihamdih zikirlerini s&ouml;ylememiz hadislerde emrolunmuştur.[1] Ger&ccedil;i onların yerine başka zikirlerde s&ouml;ylenebilir. Bu iki zikri namazların r&uuml;ku ve secdelerinde s&ouml;ylememizin asıl nedeni Allah&rsquo;ın emri olduğu i&ccedil;indir. Bizde bu emire itaat ediyoruz.\r\n\r\n\r\n	Ama bu emire itaat etmek, bu zikirlerin hikmetsiz oldukları ve taabb&uuml;den s&ouml;ylediğimiz manasına gelmez. Aksine onlar i&ccedil;in hikmetler s&ouml;ylenmiştir. Eğer bu hikmetler g&ouml;z &ouml;n&uuml;ne alınsa namaz kılan i&ccedil;in faydalı olacaktır.\r\n\r\n\r\n	Bu iki zikrin hikmetini a&ccedil;ıklamak i&ccedil;in &ouml;nce terc&uuml;melerini yapmamız gerekir.\r\n\r\n\r\n	R&uuml;ku zikrinin terc&uuml;mesi: &lsquo;Y&uuml;ce Rabbim her t&uuml;rl&uuml; noksanlıktan m&uuml;nezzehtir ve ben Ona hamdetmekle meşgul&uuml;m.&rsquo;\r\n\r\n\r\n	Secde zikrinin terc&uuml;mesi: &lsquo;Y&uuml;ce Rabbim herkesten &uuml;st&uuml;nd&uuml;r ve ben Ona hamdetmekle meşgul&uuml;m.&rsquo;\r\n\r\n\r\n	Neden r&uuml;kuda &lsquo;Azim&rsquo; ve secde de &lsquo;A&rsquo;la&rsquo; sıfatları gelmiştir? sorusuna vereceğimiz cevap şudur: R&uuml;ku namazda Allah&rsquo;ı tazim etmektir ve biz her r&uuml;kuyla Allah&rsquo;ı tazim ediyoruz. Bir şeyi tazim etmek o şeyin azametine inandığımızı g&ouml;sterir ve biz o azametin karşısında eğiliyoruz. Buna g&ouml;re r&uuml;kuda Allah&rsquo;ı tazim etmek halindeyiz ve Allah&rsquo;ın azametine izan ediyoruz. Bu izanı Allah&rsquo;ın azim sıfatıyla yerine getiriyoruz. Bu da r&uuml;kunun zikriyle r&uuml;kunun kendisi arasındaki uyumu g&ouml;sterir.\r\n\r\n\r\n	Allah&rsquo;a ibadet ederken insanın en &uuml;st&uuml;n ve en iyi hali olan secdeninde bir&ccedil;ok felesefesi vardır. Biz secdede yedi &ouml;nemli uzvumuzu yere bırakıyoruz, Allah&rsquo;ın karşısında toprağa kapanıyoruz ve Onun karşısında na&ccedil;izliğimizi ilan ediyoruz. Allah&rsquo;ı huzu ve huşu ile &lsquo;A&rsquo;la&rsquo; sıfatıyla zikrederek Onun y&uuml;ce mertebesine izan ve toprağa kapanarak &lsquo;Allahım sen herkesten &uuml;st&uuml;ns&uuml;n&rsquo; diye ikrar ederken &ccedil;ok b&uuml;y&uuml;k bir kulluk haletine gireriz. Ve bu halet Allah&rsquo;a kullukta insanın en iyi haletidir.\r\n\r\n\r\n	Namaz, Allah Teala&rsquo;yla bizim aramızdaki konuşma vesilesi olduğu i&ccedil;in ona daha &ccedil;ok &ouml;nem vermeliyiz. Namazımızın y&uuml;ce olabilmesi i&ccedil;in diğer zikirlerin yanında r&uuml;ku ve secde zikirlerine de dikkat etmeli ve bilmeliyiz ki r&uuml;kuda Allah&rsquo;ın azametine izan ederken, secdeyle ve Allah&rsquo;ın karşısında toprağa kapanmakla Onun en &uuml;st&uuml;n olduğuna ikrar ediyoruz.&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;\r\n	-----------\r\n	&nbsp;\r\n\r\n\r\n	[1] -R&uuml;kuda Subhane Rabbiye&rsquo;l-Azimi ve Bihamdih ve secdelerde ise Subhane Rabbiye&rsquo;l-A&rsquo;la ve Bihamdih s&ouml;ylenir. Zira Allah Tebareke ve Teala Fe-Sabbih Bism-i Rabbike&rsquo;l-A&rsquo;zim ayetini nazil ettiğinde Peygamberimiz &lsquo;Onu r&uuml;kuda s&ouml;yleyin&rsquo; diye buyurdu. Allah Teala Sabbihisme Rabbike&rsquo;l-A&rsquo;la ayetini nazil ettiğinde Peygamberimiz &lsquo;Onu secdede s&ouml;yleyin&rsquo; diye buyurdu. (Şeyh Saduk, Men La Yahduruhu&rsquo;l-Fakih, c.1, s.31, İntişarat-ı Camiay-ı M&uuml;derrisin, Kum, HK.1413)'),(453,'tr456','<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Sebr ve taksim burhanı, &ccedil;eşitli ilimlerde olduğu gibi usul-u fıkh&rsquo;ta da kullanılan ve bir&ccedil;ok yerde h&uuml;ccet olan bir burhandır. Ancak ona her zaman g&uuml;venilmez; zira mantık kitaplarında gelen d&ouml;rt şekil ispat metotlarından yoksundur. Bu konuda &ouml;nce bu burhandaki s&ouml;zc&uuml;klerin a&ccedil;ıklamasını yapacağız:</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Sebr, denemek, taksim ise toplamak ve saymak demektir. Bu istadlalin y&ouml;ntemi ş&ouml;yledir: &Ouml;nce bir meselede &ccedil;eşitli teori ve g&ouml;r&uuml;şleri toplayıp sonra aklın yardımıyla her birini tek tek incelemeye alırız. Başka bir ifadeyle, aklın onlardan birini ispat edebilmesi i&ccedil;in ihtimallerin t&uuml;m&uuml;n&uuml; tek tek inceleyip eleyerek aklın deneyinden ge&ccedil;iriyoruz. Burada aklın aracılığıyla doğru bir sonuca ulaştığımızda, yanlış ihtimalleri bir kenara bırakırız.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Bu t&uuml;r bir istadlalin daha iyi anlaşılması i&ccedil;in Allah&rsquo;ı ispat i&ccedil;in kullanılan bir &ouml;rneğe yer veriyoruz:</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Varlıkların yaratılmasındaki neden i&ccedil;in bir&ccedil;ok ihtimal farzedebiliriz.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	İlk ihtimale g&ouml;re varlıkların yaratıcısı yoktur ve kendiliğinden ortaya &ccedil;ıktılar. İkinci ihtimale g&ouml;re insan, put vb. gibi maddi bir yaratıcı onları yarattı. &Uuml;&ccedil;&uuml;nc&uuml; ihtimal ise onları maddi olmayan bir yaratıcı yaratmıştır. Yaratıcı konusunda bu &uuml;&ccedil; ihtimal değerlendirmeye alınır. Akıl doğru ihtimale ulaşmak i&ccedil;in onların her birini inceler ve yanlış olanları bir kenara bırakarak doğru cevaba ulaşır. Aklın h&uuml;km&uuml;ne g&ouml;re birinci ihtimal doğru olamaz, zira her sebebin bir sonucu olmalıdır. Bu nizam sebep sonu&ccedil; ilişkisi olan bir nizamdır. İkinci ihtimalde yanlıştır, zira maddi varlık, varlık bakımından m&uuml;mk&uuml;nd&uuml;r ve her m&uuml;mk&uuml;n&uuml;n kendi bekası i&ccedil;in başka bir varlığa ihtiyacı vardır. &Ouml;yleyse maddi bir varlık bu alemin yaratılışının ilk nedeni olamaz. Bu iki ihtimalin reddedilmesiyle akıl &uuml;&ccedil;&uuml;nc&uuml; ihtimali inceler. Onu reddetmek i&ccedil;in bir delil bulamadığını g&ouml;r&uuml;nce kabul eder.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	Bir sebr ve taksim burhanının muteber sonucunun &ouml;zetini b&ouml;yleydi. &nbsp;</p>\r\n','','Sebr ve taksim burhanı, &ccedil;eşitli ilimlerde olduğu gibi usul-u fıkh&rsquo;ta da kullanılan ve bir&ccedil;ok yerde h&uuml;ccet olan bir burhandır. Ancak ona her zaman g&uuml;venilmez; zira mantık kitaplarında gelen d&ouml;rt şekil ispat metotlarından yoksundur. Bu konuda &ouml;nce bu burhandaki s&ouml;zc&uuml;klerin a&ccedil;ıklamasını yapacağız:\r\n\r\n\r\n	Sebr, denemek, taksim ise toplamak ve saymak demektir. Bu istadlalin y&ouml;ntemi ş&ouml;yledir: &Ouml;nce bir meselede &ccedil;eşitli teori ve g&ouml;r&uuml;şleri toplayıp sonra aklın yardımıyla her birini tek tek incelemeye alırız. Başka bir ifadeyle, aklın onlardan birini ispat edebilmesi i&ccedil;in ihtimallerin t&uuml;m&uuml;n&uuml; tek tek inceleyip eleyerek aklın deneyinden ge&ccedil;iriyoruz. Burada aklın aracılığıyla doğru bir sonuca ulaştığımızda, yanlış ihtimalleri bir kenara bırakırız.\r\n\r\n\r\n	Bu t&uuml;r bir istadlalin daha iyi anlaşılması i&ccedil;in Allah&rsquo;ı ispat i&ccedil;in kullanılan bir &ouml;rneğe yer veriyoruz:\r\n\r\n\r\n	Varlıkların yaratılmasındaki neden i&ccedil;in bir&ccedil;ok ihtimal farzedebiliriz.\r\n\r\n\r\n	İlk ihtimale g&ouml;re varlıkların yaratıcısı yoktur ve kendiliğinden ortaya &ccedil;ıktılar. İkinci ihtimale g&ouml;re insan, put vb. gibi maddi bir yaratıcı onları yarattı. &Uuml;&ccedil;&uuml;nc&uuml; ihtimal ise onları maddi olmayan bir yaratıcı yaratmıştır. Yaratıcı konusunda bu &uuml;&ccedil; ihtimal değerlendirmeye alınır. Akıl doğru ihtimale ulaşmak i&ccedil;in onların her birini inceler ve yanlış olanları bir kenara bırakarak doğru cevaba ulaşır. Aklın h&uuml;km&uuml;ne g&ouml;re birinci ihtimal doğru olamaz, zira her sebebin bir sonucu olmalıdır. Bu nizam sebep sonu&ccedil; ilişkisi olan bir nizamdır. İkinci ihtimalde yanlıştır, zira maddi varlık, varlık bakımından m&uuml;mk&uuml;nd&uuml;r ve her m&uuml;mk&uuml;n&uuml;n kendi bekası i&ccedil;in başka bir varlığa ihtiyacı vardır. &Ouml;yleyse maddi bir varlık bu alemin yaratılışının ilk nedeni olamaz. Bu iki ihtimalin reddedilmesiyle akıl &uuml;&ccedil;&uuml;nc&uuml; ihtimali inceler. Onu reddetmek i&ccedil;in bir delil bulamadığını g&ouml;r&uuml;nce kabul eder.\r\n\r\n\r\n	Bir sebr ve taksim burhanının muteber sonucunun &ouml;zetini b&ouml;yleydi. &nbsp;',''),(454,'tr455','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Kur&rsquo;an&rsquo;daki bazı ayetlerde gelen Allah&rsquo;a d&ouml;n&uuml;ş, yakınlaşmayla aynı manayı taşımıyor. Yakınlaşmanın maddi manası da Allah konusunda ge&ccedil;erli değildir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İnsanın &ouml;l&uuml;m&uuml;nden bahseden ayetler, bu d&uuml;nyada Allah&rsquo;tan uzaklaşma manasının anlaşılmasına neden olacak olan Ona yakın olma manasını değil, &ouml;ld&uuml;kten Allah&rsquo;a d&ouml;nd&uuml;ğ&uuml;m&uuml;z manasını kastetmektedirler. Allah&rsquo;a d&ouml;n&uuml;ş demek maddi yaşamın b&uuml;t&uuml;n bağlarından kurtulmamız, ger&ccedil;ek sebep ve maliki şeffaf bir şekilde g&ouml;rmemizi sağlayacak olan &uuml;zerimizdeki b&uuml;t&uuml;n hicapların kalkması demektir. Ve bu d&ouml;n&uuml;ş yalnızca insana &ouml;zg&uuml; değildir. Varlıkların t&uuml;m&uuml; kendilerini var edene d&ouml;neceklerdir. &nbsp;&nbsp;&nbsp;&nbsp;</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Kur&rsquo;an&rsquo;daki bazı ayetlerde gelen Allah&rsquo;a d&ouml;n&uuml;ş, yakınlaşmayla aynı manayı taşımıyor.</p>\r\n\r\n<p>\r\n	Konuya girmeden &ouml;nce Allah&rsquo;a yakın ve uzak olmanın manasına kısaca bakalım:</p>\r\n\r\n<p>\r\n	Yakınlık ve uzaklık daha &ccedil;ok maddi manasında kullanılmaktadır. Bu iki s&ouml;zc&uuml;ğ&uuml; cisimler i&ccedil;in kullandığımızda ister istemez maddi manayı kastetmekteyiz. Akıl maddi terimlerin meta fizikte kullanılmayacağını ispatlamaktadır. Mesela Allah Teala&rsquo;nın bir mekanda olduğunu veya maddi bir cisminin olduğunu s&ouml;yleyemeyiz. Doğal olarak maddi yakınlık ve uzaklık, Onun hakkında d&uuml;ş&uuml;n&uuml;lemez. Evet bu kelimelerin maddiyata bağlı olan zahiri manaları kastedilmezse başka.</p>\r\n\r\n<p>\r\n	Dolayısıyla yakınlık ve uzaklık kelimeleri Allah hakkında kullanıldığı zaman hi&ccedil; bir şekilde maddi manayı i&ccedil;ermeyecek ve kendisine tamamen manevi bir mana alacaktır. Ş&ouml;yle ki Allah&rsquo;a yakın olmaktan kasıt manevi ve ruhsal olarak yakınlıktır. Uzaklık ise manevi ve ruhsal uzaklıktır.</p>\r\n\r\n<p>\r\n	İşte burada ş&ouml;yle bir soru karşımıza &ccedil;ıkar: İnsan &ouml;ld&uuml;ğ&uuml;nde Allah&rsquo;a yakın olur mu ki d&uuml;nyada insandan uzaktır diyebilelim? Bu konuda diyoruz ki, birincisi Kur&rsquo;an, insan &ouml;ld&uuml;ğ&uuml;nde Allah&rsquo;a yakın olur diye bir şey dememiştir. Kur&rsquo;an &lsquo;ona d&ouml;neceksiniz&rsquo; demiştir. İkincisi bu d&uuml;nyada bir&ccedil;ok Allah dostunun Allah&rsquo;a yakın olduklarını biliyoruz. Allah&rsquo;ın d&uuml;şmanları ise &ouml;ld&uuml;klerinde bile Ondan uzaktırlar. Demek ki yakınlık ve uzaklık yalnızca insanın ameline bağlı olan bir şeydir.</p>\r\n\r\n<p>\r\n	Kur&rsquo;an &ccedil;eşitli ayetlerde, &ouml;l&uuml;m&uuml;n insanların Allah&rsquo;a d&ouml;n&uuml;şlerine bir vesile olduğunu buyurmaktadır:</p>\r\n\r\n<p>\r\n	&lsquo;Onlar (m&uuml;&#39;minler), ş&uuml;phesiz, Rablerine ulaşacaklarını iyiden iyiye umarlar ve ş&uuml;phesiz O&#39;na d&ouml;neceklerini bilirler.&rsquo;[1]&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&lsquo;Onlara (sabredenlere) bir musibet ulaştığında derler ki: Biz Allah&#39;ınız ve ş&uuml;phesiz O&#39;na d&ouml;n&uuml;c&uuml;leriz.&#39;[2]</p>\r\n\r\n<p>\r\n	&lsquo;&Ouml;yle kişilerdir ki onlar verecekleri şeyi verirler ve y&uuml;rekleri, ger&ccedil;ekten d&ouml;n&uuml;p Rablerinin tapısına varacaklarını bildikleri i&ccedil;in korkuyla dolar.&rsquo;[3]</p>\r\n\r\n<p>\r\n	Kimi m&uuml;fessirler Allah&rsquo;a d&ouml;n&uuml;şten maksadın, Allah&rsquo;tan başka hi&ccedil; bir malikin olmadığı, fayda ve zararın Allah&rsquo;tan başka kimsenin elinde bulunmadığının ortaya &ccedil;ıktığı yere d&ouml;nmek manasına geldiği g&ouml;r&uuml;ş&uuml;ndeler. Nitekim yaratılışın başlangıcıda &ouml;yle idi ve biz yaratılışın başlangıcında olduğumuz şeye d&ouml;n&uuml;yor, maddi yaşamın b&uuml;t&uuml;n bağlarından kurtulup, varlığın kaynağına gidiyoruz.[4]</p>\r\n\r\n<p>\r\n	Başka bir ifadeyle Allah&rsquo;a d&ouml;n&uuml;ş demek maddi yaşamın b&uuml;t&uuml;n bağlarından kurtulduğumuz, &uuml;zerimizdeki b&uuml;t&uuml;n hicapların kalktığı ve ger&ccedil;ek sebep ve maliki a&ccedil;ık bir şekilde g&ouml;rmemiz demektir. Ve bu d&ouml;n&uuml;ş yalnızca insana &ouml;zg&uuml; değildir. Varlıkların t&uuml;m&uuml; varlık kaynakları olan Allah&rsquo;a d&ouml;necekler. Bu d&ouml;n&uuml;ş b&uuml;t&uuml;n alemde ger&ccedil;ekleşecek olan değişim vasıtasıyla olacaktır. Kur&rsquo;an bu konuya ş&ouml;yle işaret ediyor: &lsquo;B&uuml;t&uuml;n işler, ona d&ouml;n&uuml;p varır, artık ona kulluk ve ona tevekk&uuml;l et&rsquo;[5] &lsquo;Muhakkak d&ouml;n&uuml;ş yalnızca Rabbinedir&rsquo;[6]</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	---------------<br />\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	[1] -Bakara/46</p>\r\n\r\n<p>\r\n	[2] -Bakara/156</p>\r\n\r\n<p>\r\n	[3] -M&uuml;minun/60</p>\r\n\r\n<p>\r\n	[4] -Fahruddin, Razi, Mefatihu&rsquo;l-Gayb, c.3, s.492, Dar-u İhyai&rsquo;t-Terasi&rsquo;l- Arabi, 3. Baskı, Beyrut, HK.1420.</p>\r\n\r\n<p>\r\n	[5] -Hud/123</p>\r\n\r\n<p>\r\n	[6] -Alak/8</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','Kur&rsquo;an&rsquo;daki bazı ayetlerde gelen Allah&rsquo;a d&ouml;n&uuml;ş, yakınlaşmayla aynı manayı taşımıyor. Yakınlaşmanın maddi manası da Allah konusunda ge&ccedil;erli değildir.\r\n\r\n	\r\n		İnsanın &ouml;l&uuml;m&uuml;nden bahseden ayetler, bu d&uuml;nyada Allah&rsquo;tan uzaklaşma manasının anlaşılmasına neden olacak olan Ona yakın olma manasını değil, &ouml;ld&uuml;kten Allah&rsquo;a d&ouml;nd&uuml;ğ&uuml;m&uuml;z manasını kastetmektedirler. Allah&rsquo;a d&ouml;n&uuml;ş demek maddi yaşamın b&uuml;t&uuml;n bağlarından kurtulmamız, ger&ccedil;ek sebep ve maliki şeffaf bir şekilde g&ouml;rmemizi sağlayacak olan &uuml;zerimizdeki b&uuml;t&uuml;n hicapların kalkması demektir. Ve bu d&ouml;n&uuml;ş yalnızca insana &ouml;zg&uuml; değildir. Varlıkların t&uuml;m&uuml; kendilerini var edene d&ouml;neceklerdir. &nbsp;&nbsp;&nbsp;&nbsp;','&nbsp;Kur&rsquo;an&rsquo;daki bazı ayetlerde gelen Allah&rsquo;a d&ouml;n&uuml;ş, yakınlaşmayla aynı manayı taşımıyor.\r\n\r\n\r\n	Konuya girmeden &ouml;nce Allah&rsquo;a yakın ve uzak olmanın manasına kısaca bakalım:\r\n\r\n\r\n	Yakınlık ve uzaklık daha &ccedil;ok maddi manasında kullanılmaktadır. Bu iki s&ouml;zc&uuml;ğ&uuml; cisimler i&ccedil;in kullandığımızda ister istemez maddi manayı kastetmekteyiz. Akıl maddi terimlerin meta fizikte kullanılmayacağını ispatlamaktadır. Mesela Allah Teala&rsquo;nın bir mekanda olduğunu veya maddi bir cisminin olduğunu s&ouml;yleyemeyiz. Doğal olarak maddi yakınlık ve uzaklık, Onun hakkında d&uuml;ş&uuml;n&uuml;lemez. Evet bu kelimelerin maddiyata bağlı olan zahiri manaları kastedilmezse başka.\r\n\r\n\r\n	Dolayısıyla yakınlık ve uzaklık kelimeleri Allah hakkında kullanıldığı zaman hi&ccedil; bir şekilde maddi manayı i&ccedil;ermeyecek ve kendisine tamamen manevi bir mana alacaktır. Ş&ouml;yle ki Allah&rsquo;a yakın olmaktan kasıt manevi ve ruhsal olarak yakınlıktır. Uzaklık ise manevi ve ruhsal uzaklıktır.\r\n\r\n\r\n	İşte burada ş&ouml;yle bir soru karşımıza &ccedil;ıkar: İnsan &ouml;ld&uuml;ğ&uuml;nde Allah&rsquo;a yakın olur mu ki d&uuml;nyada insandan uzaktır diyebilelim? Bu konuda diyoruz ki, birincisi Kur&rsquo;an, insan &ouml;ld&uuml;ğ&uuml;nde Allah&rsquo;a yakın olur diye bir şey dememiştir. Kur&rsquo;an &lsquo;ona d&ouml;neceksiniz&rsquo; demiştir. İkincisi bu d&uuml;nyada bir&ccedil;ok Allah dostunun Allah&rsquo;a yakın olduklarını biliyoruz. Allah&rsquo;ın d&uuml;şmanları ise &ouml;ld&uuml;klerinde bile Ondan uzaktırlar. Demek ki yakınlık ve uzaklık yalnızca insanın ameline bağlı olan bir şeydir.\r\n\r\n\r\n	Kur&rsquo;an &ccedil;eşitli ayetlerde, &ouml;l&uuml;m&uuml;n insanların Allah&rsquo;a d&ouml;n&uuml;şlerine bir vesile olduğunu buyurmaktadır:\r\n\r\n\r\n	&lsquo;Onlar (m&uuml;&#39;minler), ş&uuml;phesiz, Rablerine ulaşacaklarını iyiden iyiye umarlar ve ş&uuml;phesiz O&#39;na d&ouml;neceklerini bilirler.&rsquo;[1]&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&lsquo;Onlara (sabredenlere) bir musibet ulaştığında derler ki: Biz Allah&#39;ınız ve ş&uuml;phesiz O&#39;na d&ouml;n&uuml;c&uuml;leriz.&#39;[2]\r\n\r\n\r\n	&lsquo;&Ouml;yle kişilerdir ki onlar verecekleri şeyi verirler ve y&uuml;rekleri, ger&ccedil;ekten d&ouml;n&uuml;p Rablerinin tapısına varacaklarını bildikleri i&ccedil;in korkuyla dolar.&rsquo;[3]\r\n\r\n\r\n	Kimi m&uuml;fessirler Allah&rsquo;a d&ouml;n&uuml;şten maksadın, Allah&rsquo;tan başka hi&ccedil; bir malikin olmadığı, fayda ve zararın Allah&rsquo;tan başka kimsenin elinde bulunmadığının ortaya &ccedil;ıktığı yere d&ouml;nmek manasına geldiği g&ouml;r&uuml;ş&uuml;ndeler. Nitekim yaratılışın başlangıcıda &ouml;yle idi ve biz yaratılışın başlangıcında olduğumuz şeye d&ouml;n&uuml;yor, maddi yaşamın b&uuml;t&uuml;n bağlarından kurtulup, varlığın kaynağına gidiyoruz.[4]\r\n\r\n\r\n	Başka bir ifadeyle Allah&rsquo;a d&ouml;n&uuml;ş demek maddi yaşamın b&uuml;t&uuml;n bağlarından kurtulduğumuz, &uuml;zerimizdeki b&uuml;t&uuml;n hicapların kalktığı ve ger&ccedil;ek sebep ve maliki a&ccedil;ık bir şekilde g&ouml;rmemiz demektir. Ve bu d&ouml;n&uuml;ş yalnızca insana &ouml;zg&uuml; değildir. Varlıkların t&uuml;m&uuml; varlık kaynakları olan Allah&rsquo;a d&ouml;necekler. Bu d&ouml;n&uuml;ş b&uuml;t&uuml;n alemde ger&ccedil;ekleşecek olan değişim vasıtasıyla olacaktır. Kur&rsquo;an bu konuya ş&ouml;yle işaret ediyor: &lsquo;B&uuml;t&uuml;n işler, ona d&ouml;n&uuml;p varır, artık ona kulluk ve ona tevekk&uuml;l et&rsquo;[5] &lsquo;Muhakkak d&ouml;n&uuml;ş yalnızca Rabbinedir&rsquo;[6]\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;\r\n	---------------\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	[1] -Bakara/46\r\n\r\n\r\n	[2] -Bakara/156\r\n\r\n\r\n	[3] -M&uuml;minun/60\r\n\r\n\r\n	[4] -Fahruddin, Razi, Mefatihu&rsquo;l-Gayb, c.3, s.492, Dar-u İhyai&rsquo;t-Terasi&rsquo;l- Arabi, 3. Baskı, Beyrut, HK.1420.\r\n\r\n\r\n	[5] -Hud/123\r\n\r\n\r\n	[6] -Alak/8\r\n\r\n\r\n	&nbsp;'),(455,'tr454','<p>\r\n	&nbsp;Her erkeğe mahrem olan bayanlar şunlardır: Kız, kızın kızı, oğlun kızı, anne, b&uuml;y&uuml;k anne, teyze, hala, kız kardeş, kız kardeşin kızı, erkek kardeşin kızı, kaynana ve&hellip; .[1] Eş dışında mahrem kadınlardan lezzet ve şehvet kastiyle bakmak d&acirc;hil her t&uuml;rl&uuml; cinsel zevk almak haramdır[2], ama cinsel lezzet kasti olmaksızın bakma, şaka yapma ve oynamanın bir sakıncası yoktur. Ama baldız insanın mahremi değildir ve namahremdir. Bu nedenle bakma, g&uuml;l&uuml;mseme ve şakalar cinsel lezzet kastiyle olursa veya fitne korkusu ve g&uuml;naha d&uuml;şme tehlikesi varsa, caiz değildir ve bundan sakınılmalıdır.[3]</p>\r\n\r\n<p>\r\n	<br />\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Tevzih&uuml;&rsquo;l-Mesail-i Meraci&rsquo;, m. 2284-2389 ve 2472 ve 2464.</p>\r\n\r\n<p>\r\n	[2] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 2, s. 489, mesele. 2437.</p>\r\n\r\n<p>\r\n	[3] El-Urvetu&rsquo;l-Vuska, c. 2, Kitabu&rsquo;n-Nikah, m. 31 ve 398; Fazıl Camiu&rsquo;l-Mesail, c.1, s. 1720 Hamaney, İstifta, s. 782.</p>\r\n','','&nbsp;Her erkeğe mahrem olan bayanlar şunlardır: Kız, kızın kızı, oğlun kızı, anne, b&uuml;y&uuml;k anne, teyze, hala, kız kardeş, kız kardeşin kızı, erkek kardeşin kızı, kaynana ve&hellip; .[1] Eş dışında mahrem kadınlardan lezzet ve şehvet kastiyle bakmak d&acirc;hil her t&uuml;rl&uuml; cinsel zevk almak haramdır[2], ama cinsel lezzet kasti olmaksızın bakma, şaka yapma ve oynamanın bir sakıncası yoktur. Ama baldız insanın mahremi değildir ve namahremdir. Bu nedenle bakma, g&uuml;l&uuml;mseme ve şakalar cinsel lezzet kastiyle olursa veya fitne korkusu ve g&uuml;naha d&uuml;şme tehlikesi varsa, caiz değildir ve bundan sakınılmalıdır.[3]\r\n\r\n\r\n	\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Tevzih&uuml;&rsquo;l-Mesail-i Meraci&rsquo;, m. 2284-2389 ve 2472 ve 2464.\r\n\r\n\r\n	[2] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 2, s. 489, mesele. 2437.\r\n\r\n\r\n	[3] El-Urvetu&rsquo;l-Vuska, c. 2, Kitabu&rsquo;n-Nikah, m. 31 ve 398; Fazıl Camiu&rsquo;l-Mesail, c.1, s. 1720 Hamaney, İstifta, s. 782.',''),(456,'tr453','<p>\r\n	&nbsp;Hac insanı d&uuml;ş&uuml;nd&uuml;ren ve fıtratına y&ouml;nlendiren bir&ccedil;ok sır ve alametlerle doludur. Hacda her adımda amellerin zahir ve batınına dikkat edilmelidir; zira onun zahiri i&ccedil;in riayet edilmesi gereken bir takım &ouml;zel h&uuml;k&uuml;mler vardır ve batına bakmayla bu sır ve gizemli amellerin felsefe ve nedeni kavranabilir. İhram elbisesi giymek, hac amellerinden birisidir ve hac onunla başlar. Bu &ouml;zel bir ibadet i&ccedil;in &ouml;zel bir elbisedir. Zahir perspektifinden ş&ouml;yle bir netice alınabilir: Y&uuml;ce Allah en b&uuml;y&uuml;k farzlarından birisini yerine getirmek i&ccedil;in temiz ve dikilmemiş olmak gibi &ouml;zeli şartlar taşıyan belirli bir elbiseyi giymeyi farz kılmıştır.[1]</p>\r\n\r\n<p>\r\n	İhram Elbisesi Giymenin Sır Ve İnceliklerinden Bazı Hikmetler</p>\r\n\r\n<p>\r\n	1. İhram elbisesi; kulluk ve eşitlikte bir sınama, ayrılmamak i&ccedil;in bir &ouml;ğ&uuml;t ve insanın d&uuml;nya s&uuml;s ve bağlılıklarından uzaklaştığının ve Allah&rsquo;ın azameti karşısında fıtratın arı ve sade &ouml;z&uuml;ne geri d&ouml;nd&uuml;ğ&uuml;n&uuml;n bir işaretidir.</p>\r\n\r\n<p>\r\n	2. İhram elbisesinde fakirler ve padişahlar eşittir. Bu azim tecelliyi, M&uuml;sl&uuml;manların d&uuml;nyanın her noktasından Allah&rsquo;ın evini tavaf etmeye gelişlerini, Rabbin karşısında bir mek&acirc;nda ortak bir kıyafetle buluşmalarını ve takva &uuml;st&uuml;nl&uuml;ğ&uuml; dışında onlardan birinin diğerinden &uuml;st&uuml;n olmadığını g&ouml;rmesi gereken m&uuml;stekbirler nerededir?[2]</p>\r\n\r\n<p>\r\n	3. İhram elbisesi kefene benzer ve &ouml;l&uuml;y&uuml; kendi ihram par&ccedil;asıyla kefenlemek m&uuml;stehaptır.[3] Bu elbiseyi giymek &ouml;l&uuml;m anındaki dehşeti, &ouml;l&uuml;m sonrası merhalelerdeki ve kıyametteki zorluk ve h&uuml;zn&uuml; hatırlatmaktadır.</p>\r\n\r\n<p>\r\n	4. Ge&ccedil;mişten g&uuml;n&uuml;m&uuml;ze ve geleceğe dek t&uuml;m insanlar elbise ve giyim şekil ve rengi hususunda aynı değildi ve aynı olmayacaktır ve değişik niteliklere sahiptirler. O halde hacca davet edilmişlerse ve Allah&rsquo;ın bu davetini kabul etmişlerse ve hac amelleri i&ccedil;in tayin edilen kutsal mek&acirc;nlarda hazır olmuşlarsa, ihram elbisesi giyerek &ouml;v&uuml;n&ccedil; ve g&ouml;steriş ve bunun eserlerini kendilerinden uzaklaştırmaya &ccedil;alışırlar; zira ihram elbisesi egoizm ve bencilliği reddetmenin bir t&uuml;r g&ouml;stergesidir.</p>\r\n\r\n<p>\r\n	Bu sorunun ayrıntılı cevabı bulunmamaktadır.</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Bkz: İmam Humeyni, Seyid Ruhullah, Menasik-i Hac (mahşi), s. 138 &ndash; 140, Neşr-i Maşer, Tahran, &ccedil;ap-ı &ccedil;arom, 1416 k.</p>\r\n\r\n<p>\r\n	[2] Hucurat, 13: &ldquo;Ey insanlar! Ş&uuml;phe yok ki, biz sizi bir erkek ve bir dişiden yarattık ve birbirinizi tanımanız i&ccedil;in sizi boylara ve kabilelere ayırdık. Allah katında en değerli olanınız, O&rsquo;na karşı gelmekten en &ccedil;ok sakınanınızdır. Ş&uuml;phesiz Allah hakkıyla bilendir, hakkıyla haberdar olandır.&rdquo;</p>\r\n\r\n<p>\r\n	[3] İmam Humeyni, Seyid Ruhullah, Tahrir&uuml;&rsquo;l-Vesile, c. 1, s. 75, Neşr-i M&uuml;essese-i Daru&rsquo;l-İlim, Kum, &ccedil;ap-ı evvel, Bi Ta.</p>\r\n','','&nbsp;Hac insanı d&uuml;ş&uuml;nd&uuml;ren ve fıtratına y&ouml;nlendiren bir&ccedil;ok sır ve alametlerle doludur. Hacda her adımda amellerin zahir ve batınına dikkat edilmelidir; zira onun zahiri i&ccedil;in riayet edilmesi gereken bir takım &ouml;zel h&uuml;k&uuml;mler vardır ve batına bakmayla bu sır ve gizemli amellerin felsefe ve nedeni kavranabilir. İhram elbisesi giymek, hac amellerinden birisidir ve hac onunla başlar. Bu &ouml;zel bir ibadet i&ccedil;in &ouml;zel bir elbisedir. Zahir perspektifinden ş&ouml;yle bir netice alınabilir: Y&uuml;ce Allah en b&uuml;y&uuml;k farzlarından birisini yerine getirmek i&ccedil;in temiz ve dikilmemiş olmak gibi &ouml;zeli şartlar taşıyan belirli bir elbiseyi giymeyi farz kılmıştır.[1]\r\n\r\n\r\n	İhram Elbisesi Giymenin Sır Ve İnceliklerinden Bazı Hikmetler\r\n\r\n\r\n	1. İhram elbisesi; kulluk ve eşitlikte bir sınama, ayrılmamak i&ccedil;in bir &ouml;ğ&uuml;t ve insanın d&uuml;nya s&uuml;s ve bağlılıklarından uzaklaştığının ve Allah&rsquo;ın azameti karşısında fıtratın arı ve sade &ouml;z&uuml;ne geri d&ouml;nd&uuml;ğ&uuml;n&uuml;n bir işaretidir.\r\n\r\n\r\n	2. İhram elbisesinde fakirler ve padişahlar eşittir. Bu azim tecelliyi, M&uuml;sl&uuml;manların d&uuml;nyanın her noktasından Allah&rsquo;ın evini tavaf etmeye gelişlerini, Rabbin karşısında bir mek&acirc;nda ortak bir kıyafetle buluşmalarını ve takva &uuml;st&uuml;nl&uuml;ğ&uuml; dışında onlardan birinin diğerinden &uuml;st&uuml;n olmadığını g&ouml;rmesi gereken m&uuml;stekbirler nerededir?[2]\r\n\r\n\r\n	3. İhram elbisesi kefene benzer ve &ouml;l&uuml;y&uuml; kendi ihram par&ccedil;asıyla kefenlemek m&uuml;stehaptır.[3] Bu elbiseyi giymek &ouml;l&uuml;m anındaki dehşeti, &ouml;l&uuml;m sonrası merhalelerdeki ve kıyametteki zorluk ve h&uuml;zn&uuml; hatırlatmaktadır.\r\n\r\n\r\n	4. Ge&ccedil;mişten g&uuml;n&uuml;m&uuml;ze ve geleceğe dek t&uuml;m insanlar elbise ve giyim şekil ve rengi hususunda aynı değildi ve aynı olmayacaktır ve değişik niteliklere sahiptirler. O halde hacca davet edilmişlerse ve Allah&rsquo;ın bu davetini kabul etmişlerse ve hac amelleri i&ccedil;in tayin edilen kutsal mek&acirc;nlarda hazır olmuşlarsa, ihram elbisesi giyerek &ouml;v&uuml;n&ccedil; ve g&ouml;steriş ve bunun eserlerini kendilerinden uzaklaştırmaya &ccedil;alışırlar; zira ihram elbisesi egoizm ve bencilliği reddetmenin bir t&uuml;r g&ouml;stergesidir.\r\n\r\n\r\n	Bu sorunun ayrıntılı cevabı bulunmamaktadır.\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Bkz: İmam Humeyni, Seyid Ruhullah, Menasik-i Hac (mahşi), s. 138 &ndash; 140, Neşr-i Maşer, Tahran, &ccedil;ap-ı &ccedil;arom, 1416 k.\r\n\r\n\r\n	[2] Hucurat, 13: &ldquo;Ey insanlar! Ş&uuml;phe yok ki, biz sizi bir erkek ve bir dişiden yarattık ve birbirinizi tanımanız i&ccedil;in sizi boylara ve kabilelere ayırdık. Allah katında en değerli olanınız, O&rsquo;na karşı gelmekten en &ccedil;ok sakınanınızdır. Ş&uuml;phesiz Allah hakkıyla bilendir, hakkıyla haberdar olandır.&rdquo;\r\n\r\n\r\n	[3] İmam Humeyni, Seyid Ruhullah, Tahrir&uuml;&rsquo;l-Vesile, c. 1, s. 75, Neşr-i M&uuml;essese-i Daru&rsquo;l-İlim, Kum, &ccedil;ap-ı evvel, Bi Ta.',''),(457,'tr452','<p>\r\n	&nbsp;Yahudilerin Yahudi olarak adlandırılmasının nedeni hakkında ihtilaf vardır. Bazıları Yahud&rsquo;un hidayete ermiş olduğu manasına geldiğini ve bunun nedenin de Musa&rsquo;nın (a.s) kavminin buzağı tapmaktan t&ouml;vbe etmesi olduğunu belirtmiştir.[1] Bazıları da bu kavme Yahudi s&ouml;ylenmesinin nedeni hakkında ş&ouml;yle demiştir: Hz. Yakub&rsquo;un d&ouml;rd&uuml;nc&uuml; oğlunun adı &ldquo;Yahuza&rdquo; idi ve bu kavmin ona m&uuml;ntesipti ve de Yahud ismi Yahuz&rsquo;un Araplaşmış şeklidir ve onun son harfi bu y&uuml;zden değişmiştir.[2]</p>\r\n\r\n<p>\r\n	&nbsp;----------</p>\r\n\r\n<p>\r\n	[1] Talakani, Seyid Mahmut, Pertovi Ez Kur&rsquo;an, c. 1, s. 179, Şirket-i Sehami İntişar, Tahran, &ccedil;ap-ı &ccedil;arom, 1362 ş.</p>\r\n\r\n<p>\r\n	[2] Fahrirazi, Mefatih&uuml;&rsquo;l-Ğayb, c. 3, s. 536,Dar-u İhyai&rsquo;-t-Turasi&rsquo;l-Arabi, Beyrut, &ccedil;ap-ı sevvom, 1420 k.</p>\r\n','','&nbsp;Yahudilerin Yahudi olarak adlandırılmasının nedeni hakkında ihtilaf vardır. Bazıları Yahud&rsquo;un hidayete ermiş olduğu manasına geldiğini ve bunun nedenin de Musa&rsquo;nın (a.s) kavminin buzağı tapmaktan t&ouml;vbe etmesi olduğunu belirtmiştir.[1] Bazıları da bu kavme Yahudi s&ouml;ylenmesinin nedeni hakkında ş&ouml;yle demiştir: Hz. Yakub&rsquo;un d&ouml;rd&uuml;nc&uuml; oğlunun adı &ldquo;Yahuza&rdquo; idi ve bu kavmin ona m&uuml;ntesipti ve de Yahud ismi Yahuz&rsquo;un Araplaşmış şeklidir ve onun son harfi bu y&uuml;zden değişmiştir.[2]\r\n\r\n\r\n	&nbsp;----------\r\n\r\n\r\n	[1] Talakani, Seyid Mahmut, Pertovi Ez Kur&rsquo;an, c. 1, s. 179, Şirket-i Sehami İntişar, Tahran, &ccedil;ap-ı &ccedil;arom, 1362 ş.\r\n\r\n\r\n	[2] Fahrirazi, Mefatih&uuml;&rsquo;l-Ğayb, c. 3, s. 536,Dar-u İhyai&rsquo;-t-Turasi&rsquo;l-Arabi, Beyrut, &ccedil;ap-ı sevvom, 1420 k.',''),(458,'tr451','<div class=\"quest-content\" id=\"A3_1\" style=\"display: block;\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Doğum g&uuml;n&uuml; kutlaması İslam&icirc; geleneklerden değildir ve İslam&icirc; &ouml;ğretilerde insanın kendi doğum g&uuml;n&uuml;n&uuml; kutlaması tavsiye edilmemiştir. Biz bu yeni geleneği kınamak istemiyoruz. Elbette başkalarının geleneklerini k&ouml;r&uuml; k&ouml;r&uuml;ne kabullenmeyi de benimsemiyoruz; zira geleneklerin &uuml;mmetin bilincinde derin k&ouml;kleri olması gerektiğine inanıyoruz. Ama b&ouml;yle bir geleneğin dayatılmasından sonra onun m&uuml;kemmel kılınması doğrultusunda &ccedil;alışılabilir. Bu gelenekte bir takım değişiklikler yapılabilir ve &ouml;rneğin şahsın doğum g&uuml;n&uuml; Allah&rsquo;a ş&uuml;kranda bulunmaya ve hayatının başladığı b&ouml;yle bir g&uuml;nden şimdiye kadar onu koruduğu i&ccedil;in O&rsquo;na teşekk&uuml;r etmeye d&ouml;n&uuml;şt&uuml;r&uuml;lebilir. Aynı şekilde &ouml;mr&uuml;n&uuml; hangi yolda harcadığına dair insanın d&uuml;ş&uuml;nmesine bir fırsat olabilir. İnsanın hayattaki tarz ve yolunu ıslah etmesine, Allah&rsquo;ı hatırlamasına, O&rsquo;ndan ey Allahım gelecekteki işlerimi ge&ccedil;miştekinden daya hayırlı kıl, en g&uuml;zel işimi akıbetim ve en g&uuml;zel g&uuml;n&uuml;m&uuml; senin ile g&ouml;r&uuml;şme g&uuml;n&uuml;m kıl, diye istekte bulunmasına vesile olabilir. Bundan dolayı, kendimizin veya &ccedil;ocuklarımızın doğum g&uuml;n&uuml;n&uuml; kutlamak, eğer israf, haram m&uuml;zikler &ccedil;almak ve dans etmek gibi şeriata aykırı hususları i&ccedil;ermezse sakıncasız sayılır.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Doğum g&uuml;n&uuml; kutlaması İslam&icirc; geleneklerden değildir ve İslam&icirc; &ouml;ğretilerde insanın kendi doğum g&uuml;n&uuml;n&uuml; kutlaması tavsiye edilmemiştir. Hatta b&uuml;y&uuml;k şahsiyetlerin doğum g&uuml;n&uuml;n&uuml; kutlamak her ne kadar m&uuml;spet bir takım eser ve bereketler taşısa da bizim Arap ve doğu tarihimizde ger&ccedil;eklik taşımamaktadır. Y&uuml;ce Allah da peygamberlerinden ikisinin doğumu dışında bir s&ouml;z s&ouml;ylememiştir. Birisi Hz. Musa (a.s) hakkında olup ona y&ouml;nelik l&uuml;tf&uuml;n&uuml;, bahşettiği &ouml;zel &uuml;st&uuml;nl&uuml;ğ&uuml;, kendisini Firavun&rsquo;dan kurtarmasını ve ailesinin elinde b&uuml;y&uuml;tmesini aydınlatmak i&ccedil;indir: [1]&quot;فَالْتَقَطَهُ آلُ فِرْعَوْنَ لِیَکُونَ لَهُمْ عَدُوًّا وَ حَزَناً...&quot; &ldquo;Nihayet Firavun ailesi kendilerine d&uuml;şman ve &uuml;z&uuml;nt&uuml; kaynağı olacak olan o &ccedil;ocuğu bulup aldı.&rdquo; İkincisi ise Allah&rsquo;ın kudret tecellilerinden biri sıfatıyla Hz. Mesih&rsquo;in (a.s) doğumudur. Ama Y&uuml;ce Allah İbrahim (a.s) veya başka hi&ccedil;bir peygamberin doğumu hakkında s&ouml;z s&ouml;ylememiştir; &ccedil;&uuml;nk&uuml; insanın belirli bir zamanda d&uuml;nyaya gelmesinin kendisi i&ccedil;in bir değeri yoktur. Bu y&uuml;zden İslam şeriatında peygamberin, imamın veya başka şahsiyetlerin doğum g&uuml;n&uuml;n&uuml; kutlamaya teşvik eden hi&ccedil;bir tavsiye bulunmamaktadır. M&uuml;sl&uuml;manlar bu meselede peygamberlerinin doğum g&uuml;n&uuml;n&uuml; kutlamayı diğer medeniyetlerden iktibas etmişlerdir. Nitekim Hıristiyanlar b&uuml;y&uuml;k şahsiyetlerin, ediplerin ve sanat&ccedil;ıların doğum g&uuml;nlerini her yıl kutlamaktadırlar. Hatta tarihin başlangıcını Mesih&rsquo;in doğum g&uuml;n&uuml; karar kılmışlardır. Oysaki M&uuml;sl&uuml;manlar milat yerine kendi peygamberlerinin hicretini tarihin başlangıcı karar kılmışlardır. Elbette biz bu meselede menfi bir tutum takınmıyoruz; &ccedil;&uuml;nk&uuml; bu t&uuml;r gelenekleri taklit etmeyi ve b&uuml;y&uuml;k şahsiyetlerin doğum g&uuml;n&uuml;n&uuml; kutlamayı zarar olarak değerlendirmiyoruz. Bu fiil yapılan anma ve kutlama sayesinde halkı b&uuml;y&uuml;k şahsiyetlerin ve &ouml;nderlerin &ouml;ğreti, &ccedil;aba ve misyonuyla aşina kılmakta ve onlarda bir bağlılık oluşturmaktadır. S&ouml;z konusu b&uuml;y&uuml;k şahsiyetlerin &ccedil;ehrelerini restore etmek &uuml;mmet ve millete sevin&ccedil; vermekte ve onların t&uuml;m yaşamlarının t&uuml;m yıl boyunca halk i&ccedil;in &ouml;rnek olmasına &ouml;nc&uuml;ll&uuml;k teşkil etmektedir. Bu y&uuml;zden biz, Hz. Peygamberin (s.a.a) doğum g&uuml;n&uuml;n&uuml; kutlamayı bidat ve haram bilen bazı İslam&icirc; grupların g&ouml;r&uuml;ş&uuml;ne katılmıyoruz. &Ccedil;&uuml;nk&uuml; bidat, halkın kutsal şeriatın bu hususta bir şey s&ouml;ylemediğini bildiği bu t&uuml;r hususları i&ccedil;ermez ve bu y&uuml;zden haram addedilmez.[2] Doğum g&uuml;n&uuml; kutlaması geleneğinin bir takım m&uuml;spet neticeleri vardır; zira millet ve din&icirc; &ouml;nder arasında bağ oluşturarak halkın onunla yaşamasını sağlamakta ve &uuml;mmetin peygamberane fikir ve d&uuml;ş&uuml;ncesini zenginleştiren yaşam tarzını davranış ve hayatlarının temeli kılmasına sebep olmaktadır. Y&uuml;ce Allah da kutlama ve bayramlarda yenilikleri ve hayat y&ouml;ntemlerini haram kılmamıştır ve hepimizin hayatta istifade edip kullandığımız modern ara&ccedil;lar gibi b&ouml;yle geleneklerden yararlanmanın da bir sakıncası yoktur. Bir şahsın doğum g&uuml;n&uuml;n&uuml; kutlamak, dost&ccedil;a ve samimice bir durum sayılır ve s&ouml;z konusu şahıs bu sebeple varlık diyarına ayak basmayı veya yıl s&uuml;resince varlığını s&uuml;rd&uuml;rmesini anımsar. Biz bu yeni geleneği kınamak istemiyoruz. Elbette başkalarının geleneklerini k&ouml;r&uuml; k&ouml;r&uuml;ne kabullenmeyi de benimsemiyoruz; zira geleneklerin &uuml;mmetin bilincinde derin k&ouml;kleri olması gerektiğine inanıyoruz. Ama b&ouml;yle bir geleneğin dayatılmasından sonra onun m&uuml;kemmel kılınması doğrultusunda &ccedil;alışılabilir. &Ouml;rneğin &ccedil;ocukların doğum g&uuml;n&uuml;n&uuml; kutlamak, varlık nimeti ve hayatın devam etmesi bağlamında Y&uuml;ce Allah&rsquo;a ş&uuml;kretmeye ve O&rsquo;na hamd etmeye vesile olur. Tıpkı İmam Zeynelabidin&rsquo;in ve sabah ve geceyi karşılarken ş&ouml;yle buyurması gibi: &laquo;و هذا یوم حادث جدید و هو علینا شاهد عتید، ان احسنّا ودّعنا بحمد، و ان اسأنا فارقنا بذم&raquo;[3]; bu yeni, taptaze ve amellerimize tanık olan bir g&uuml;nd&uuml;r. Eğer iyilik edersek, &ouml;vg&uuml;yle bize veda eder ve k&ouml;t&uuml;l&uuml;k edersek yergiyle bizden ayrılır. Bu gelenekte bir takım değişiklikler yapılabilir ve &ouml;rneğin şahsın doğum g&uuml;n&uuml; Allah&rsquo;a ş&uuml;kranda bulunmaya ve hayatının başladığı b&ouml;yle bir g&uuml;nden şimdiye kadar onu koruduğu i&ccedil;in O&rsquo;na teşekk&uuml;r etmeye d&ouml;n&uuml;şt&uuml;r&uuml;lebilir. Aynı şekilde &ouml;mr&uuml;n&uuml; hangi yolda harcadığına dair insanın d&uuml;ş&uuml;nmesine bir fırsat olabilir. İnsanın hayattaki tarz ve yolunu ıslah etmesine, Allah&rsquo;ı hatırlamasına, &laquo;اللّهم اجعل مستقبل امرى خیراً من&nbsp; ماضیه و خیر اعمالى خواتیمها و خیر ایامى یوم القاک فیه&raquo;[4];&nbsp; O&rsquo;ndan ey Allahım gelecekteki işlerimi ge&ccedil;miştekinden daya hayırlı kıl, en g&uuml;zel işimi akıbetim ve en g&uuml;zel g&uuml;n&uuml;m&uuml; senin ile g&ouml;r&uuml;şme g&uuml;n&uuml;m kıl, diye istekte bulunmasına vesile olabilir. Bundan dolayı, kendimizin veya &ccedil;ocuklarımızın doğum g&uuml;n&uuml;n&uuml; kutlamak, eğer israf, haram m&uuml;zikler &ccedil;almak ve dans etmek gibi şeriata aykırı hususları i&ccedil;ermezse sakıncasız sayılır.</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] Kasas, 8.</p>\r\n\r\n<p>\r\n	[2] Bu hususta bkz: &ldquo;Peygamber (s.a.a) ve imamların (a.s) doğum g&uuml;n&uuml;n&uuml; kutlamak bidat değildir&rdquo; Havza Net.</p>\r\n\r\n<p>\r\n	[3] Sahife-i Seccadiye, terc&uuml;me, ayeti, Abd&uuml;lmuhammed, Tahran, Suruş, s. 6, s. 1375.</p>\r\n\r\n<p>\r\n	[4] Seyid Fadlullah&rsquo;ın bilgilendireme sitesinden iktibas edilmiştir, (az bir değişiklik ile).</p>\r\n','Doğum g&uuml;n&uuml; kutlaması İslam&icirc; geleneklerden değildir ve İslam&icirc; &ouml;ğretilerde insanın kendi doğum g&uuml;n&uuml;n&uuml; kutlaması tavsiye edilmemiştir. Biz bu yeni geleneği kınamak istemiyoruz. Elbette başkalarının geleneklerini k&ouml;r&uuml; k&ouml;r&uuml;ne kabullenmeyi de benimsemiyoruz; zira geleneklerin &uuml;mmetin bilincinde derin k&ouml;kleri olması gerektiğine inanıyoruz. Ama b&ouml;yle bir geleneğin dayatılmasından sonra onun m&uuml;kemmel kılınması doğrultusunda &ccedil;alışılabilir. Bu gelenekte bir takım değişiklikler yapılabilir ve &ouml;rneğin şahsın doğum g&uuml;n&uuml; Allah&rsquo;a ş&uuml;kranda bulunmaya ve hayatının başladığı b&ouml;yle bir g&uuml;nden şimdiye kadar onu koruduğu i&ccedil;in O&rsquo;na teşekk&uuml;r etmeye d&ouml;n&uuml;şt&uuml;r&uuml;lebilir. Aynı şekilde &ouml;mr&uuml;n&uuml; hangi yolda harcadığına dair insanın d&uuml;ş&uuml;nmesine bir fırsat olabilir. İnsanın hayattaki tarz ve yolunu ıslah etmesine, Allah&rsquo;ı hatırlamasına, O&rsquo;ndan ey Allahım gelecekteki işlerimi ge&ccedil;miştekinden daya hayırlı kıl, en g&uuml;zel işimi akıbetim ve en g&uuml;zel g&uuml;n&uuml;m&uuml; senin ile g&ouml;r&uuml;şme g&uuml;n&uuml;m kıl, diye istekte bulunmasına vesile olabilir. Bundan dolayı, kendimizin veya &ccedil;ocuklarımızın doğum g&uuml;n&uuml;n&uuml; kutlamak, eğer israf, haram m&uuml;zikler &ccedil;almak ve dans etmek gibi şeriata aykırı hususları i&ccedil;ermezse sakıncasız sayılır.','&nbsp;Doğum g&uuml;n&uuml; kutlaması İslam&icirc; geleneklerden değildir ve İslam&icirc; &ouml;ğretilerde insanın kendi doğum g&uuml;n&uuml;n&uuml; kutlaması tavsiye edilmemiştir. Hatta b&uuml;y&uuml;k şahsiyetlerin doğum g&uuml;n&uuml;n&uuml; kutlamak her ne kadar m&uuml;spet bir takım eser ve bereketler taşısa da bizim Arap ve doğu tarihimizde ger&ccedil;eklik taşımamaktadır. Y&uuml;ce Allah da peygamberlerinden ikisinin doğumu dışında bir s&ouml;z s&ouml;ylememiştir. Birisi Hz. Musa (a.s) hakkında olup ona y&ouml;nelik l&uuml;tf&uuml;n&uuml;, bahşettiği &ouml;zel &uuml;st&uuml;nl&uuml;ğ&uuml;, kendisini Firavun&rsquo;dan kurtarmasını ve ailesinin elinde b&uuml;y&uuml;tmesini aydınlatmak i&ccedil;indir: [1]&quot;فَالْتَقَطَهُ آلُ فِرْعَوْنَ لِیَکُونَ لَهُمْ عَدُوًّا وَ حَزَناً...&quot; &ldquo;Nihayet Firavun ailesi kendilerine d&uuml;şman ve &uuml;z&uuml;nt&uuml; kaynağı olacak olan o &ccedil;ocuğu bulup aldı.&rdquo; İkincisi ise Allah&rsquo;ın kudret tecellilerinden biri sıfatıyla Hz. Mesih&rsquo;in (a.s) doğumudur. Ama Y&uuml;ce Allah İbrahim (a.s) veya başka hi&ccedil;bir peygamberin doğumu hakkında s&ouml;z s&ouml;ylememiştir; &ccedil;&uuml;nk&uuml; insanın belirli bir zamanda d&uuml;nyaya gelmesinin kendisi i&ccedil;in bir değeri yoktur. Bu y&uuml;zden İslam şeriatında peygamberin, imamın veya başka şahsiyetlerin doğum g&uuml;n&uuml;n&uuml; kutlamaya teşvik eden hi&ccedil;bir tavsiye bulunmamaktadır. M&uuml;sl&uuml;manlar bu meselede peygamberlerinin doğum g&uuml;n&uuml;n&uuml; kutlamayı diğer medeniyetlerden iktibas etmişlerdir. Nitekim Hıristiyanlar b&uuml;y&uuml;k şahsiyetlerin, ediplerin ve sanat&ccedil;ıların doğum g&uuml;nlerini her yıl kutlamaktadırlar. Hatta tarihin başlangıcını Mesih&rsquo;in doğum g&uuml;n&uuml; karar kılmışlardır. Oysaki M&uuml;sl&uuml;manlar milat yerine kendi peygamberlerinin hicretini tarihin başlangıcı karar kılmışlardır. Elbette biz bu meselede menfi bir tutum takınmıyoruz; &ccedil;&uuml;nk&uuml; bu t&uuml;r gelenekleri taklit etmeyi ve b&uuml;y&uuml;k şahsiyetlerin doğum g&uuml;n&uuml;n&uuml; kutlamayı zarar olarak değerlendirmiyoruz. Bu fiil yapılan anma ve kutlama sayesinde halkı b&uuml;y&uuml;k şahsiyetlerin ve &ouml;nderlerin &ouml;ğreti, &ccedil;aba ve misyonuyla aşina kılmakta ve onlarda bir bağlılık oluşturmaktadır. S&ouml;z konusu b&uuml;y&uuml;k şahsiyetlerin &ccedil;ehrelerini restore etmek &uuml;mmet ve millete sevin&ccedil; vermekte ve onların t&uuml;m yaşamlarının t&uuml;m yıl boyunca halk i&ccedil;in &ouml;rnek olmasına &ouml;nc&uuml;ll&uuml;k teşkil etmektedir. Bu y&uuml;zden biz, Hz. Peygamberin (s.a.a) doğum g&uuml;n&uuml;n&uuml; kutlamayı bidat ve haram bilen bazı İslam&icirc; grupların g&ouml;r&uuml;ş&uuml;ne katılmıyoruz. &Ccedil;&uuml;nk&uuml; bidat, halkın kutsal şeriatın bu hususta bir şey s&ouml;ylemediğini bildiği bu t&uuml;r hususları i&ccedil;ermez ve bu y&uuml;zden haram addedilmez.[2] Doğum g&uuml;n&uuml; kutlaması geleneğinin bir takım m&uuml;spet neticeleri vardır; zira millet ve din&icirc; &ouml;nder arasında bağ oluşturarak halkın onunla yaşamasını sağlamakta ve &uuml;mmetin peygamberane fikir ve d&uuml;ş&uuml;ncesini zenginleştiren yaşam tarzını davranış ve hayatlarının temeli kılmasına sebep olmaktadır. Y&uuml;ce Allah da kutlama ve bayramlarda yenilikleri ve hayat y&ouml;ntemlerini haram kılmamıştır ve hepimizin hayatta istifade edip kullandığımız modern ara&ccedil;lar gibi b&ouml;yle geleneklerden yararlanmanın da bir sakıncası yoktur. Bir şahsın doğum g&uuml;n&uuml;n&uuml; kutlamak, dost&ccedil;a ve samimice bir durum sayılır ve s&ouml;z konusu şahıs bu sebeple varlık diyarına ayak basmayı veya yıl s&uuml;resince varlığını s&uuml;rd&uuml;rmesini anımsar. Biz bu yeni geleneği kınamak istemiyoruz. Elbette başkalarının geleneklerini k&ouml;r&uuml; k&ouml;r&uuml;ne kabullenmeyi de benimsemiyoruz; zira geleneklerin &uuml;mmetin bilincinde derin k&ouml;kleri olması gerektiğine inanıyoruz. Ama b&ouml;yle bir geleneğin dayatılmasından sonra onun m&uuml;kemmel kılınması doğrultusunda &ccedil;alışılabilir. &Ouml;rneğin &ccedil;ocukların doğum g&uuml;n&uuml;n&uuml; kutlamak, varlık nimeti ve hayatın devam etmesi bağlamında Y&uuml;ce Allah&rsquo;a ş&uuml;kretmeye ve O&rsquo;na hamd etmeye vesile olur. Tıpkı İmam Zeynelabidin&rsquo;in ve sabah ve geceyi karşılarken ş&ouml;yle buyurması gibi: &laquo;و هذا یوم حادث جدید و هو علینا شاهد عتید، ان احسنّا ودّعنا بحمد، و ان اسأنا فارقنا بذم&raquo;[3]; bu yeni, taptaze ve amellerimize tanık olan bir g&uuml;nd&uuml;r. Eğer iyilik edersek, &ouml;vg&uuml;yle bize veda eder ve k&ouml;t&uuml;l&uuml;k edersek yergiyle bizden ayrılır. Bu gelenekte bir takım değişiklikler yapılabilir ve &ouml;rneğin şahsın doğum g&uuml;n&uuml; Allah&rsquo;a ş&uuml;kranda bulunmaya ve hayatının başladığı b&ouml;yle bir g&uuml;nden şimdiye kadar onu koruduğu i&ccedil;in O&rsquo;na teşekk&uuml;r etmeye d&ouml;n&uuml;şt&uuml;r&uuml;lebilir. Aynı şekilde &ouml;mr&uuml;n&uuml; hangi yolda harcadığına dair insanın d&uuml;ş&uuml;nmesine bir fırsat olabilir. İnsanın hayattaki tarz ve yolunu ıslah etmesine, Allah&rsquo;ı hatırlamasına, &laquo;اللّهم اجعل مستقبل امرى خیراً من&nbsp; ماضیه و خیر اعمالى خواتیمها و خیر ایامى یوم القاک فیه&raquo;[4];&nbsp; O&rsquo;ndan ey Allahım gelecekteki işlerimi ge&ccedil;miştekinden daya hayırlı kıl, en g&uuml;zel işimi akıbetim ve en g&uuml;zel g&uuml;n&uuml;m&uuml; senin ile g&ouml;r&uuml;şme g&uuml;n&uuml;m kıl, diye istekte bulunmasına vesile olabilir. Bundan dolayı, kendimizin veya &ccedil;ocuklarımızın doğum g&uuml;n&uuml;n&uuml; kutlamak, eğer israf, haram m&uuml;zikler &ccedil;almak ve dans etmek gibi şeriata aykırı hususları i&ccedil;ermezse sakıncasız sayılır.\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] Kasas, 8.\r\n\r\n\r\n	[2] Bu hususta bkz: &ldquo;Peygamber (s.a.a) ve imamların (a.s) doğum g&uuml;n&uuml;n&uuml; kutlamak bidat değildir&rdquo; Havza Net.\r\n\r\n\r\n	[3] Sahife-i Seccadiye, terc&uuml;me, ayeti, Abd&uuml;lmuhammed, Tahran, Suruş, s. 6, s. 1375.\r\n\r\n\r\n	[4] Seyid Fadlullah&rsquo;ın bilgilendireme sitesinden iktibas edilmiştir, (az bir değişiklik ile).'),(459,'tr450','<p>\r\n	&nbsp;Dinsel &ouml;ğreti ve tavsiyelerde g&uuml;nahtan korunmak ve sakınmak i&ccedil;in insana yasaklanan hususlardan birisisi, namahrem ile yalnız başına kalmaktır. İblis&rsquo;in Hz. Musa&rsquo;ya vasiyetinde ş&ouml;yle okumaktayız: Ey Musa! Yabancı kadın ile yalnız kalma; zira her kim b&ouml;yle yaparsa, yarenlerim değil, bizzat ben onun yareni olurum.[1] Aynı şekilde onun Hz. Nuh&rsquo;a verdiği nasihatlerin bir yerinde ş&ouml;yle yer almaktadır: Her ne zaman yabancı bir kadın ile yalnız kalırsan ve yanınızda hi&ccedil; kimse bulunmazsa, beni hatırla.[2] Bundan dolayı, namahrem ile yalnız başına kalındığı yerde şeytanın insan ile birlikte olması nedeniyle, şeytanın vesveselerine kanmamak i&ccedil;in namahrem kadınlar ile yalnız başına kalmaktan sakınılmalıdır. Burada hatırlatılması elzem olan bir nokta şudur: Bazen namahrem bir bayan ile yalnız başına kalmak tahsil, danışma vb. hedefler i&ccedil;in olabilir, bu gibi durumlarda dinsel ve şer&icirc; &ouml;l&ccedil;&uuml;lere riayet ederek şeytanın k&ouml;t&uuml; istifadesinin &ouml;n&uuml;n&uuml; almak i&ccedil;in genel mek&acirc;nlarda bu işlerin g&ouml;r&uuml;lmesi gerekir. Hatırlatılmalıdır ki; her ne kadar şeytan insanın a&ccedil;ık d&uuml;şmanı olsa da ve bir&ccedil;ok konuda onun s&ouml;z&uuml; dinlenilmemesi gerekiyorsa da dinsel &ouml;ğretilerde Allah&rsquo;ın d&uuml;şmanlarından da olsa hikmeti kabul etmek tavsiye edilmiştir. İmam Ali (a.s) ş&ouml;yle buyuruyor:</p>\r\n\r\n<p>\r\n	1. S&ouml;yleyeni m&uuml;şrik de olsa hikmetli konuları &ouml;ğren.[3]</p>\r\n\r\n<p>\r\n	2. S&ouml;yleyene değil, s&ouml;ylenene bak; yani doğru s&ouml;z&uuml; her kim s&ouml;ylerse alınız.[4]</p>\r\n\r\n<p>\r\n	3. İlim ve hikmet m&uuml;min insanların yitiğidir ve onlar onu ararlar. M&uuml;şrikin yanında olsa da onu talep edin.[5]</p>\r\n\r\n<p>\r\n	İlgili Başlıklar:</p>\r\n\r\n<p>\r\n	1. Erkek Ve Kız Arasında Doğru Cinsel İlişki, Soru, 6607 (Site: 6727).</p>\r\n\r\n<p>\r\n	2. İslam Ve Kız İle Erkek Arasındaki Sağlıklı İlişki, Soru, 1044 (Site: 1110).</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Mufid, Muhammed b. Muhammed, el-Amali, s. 157, Kongre-i Şeyh Mufid, Kum, 1413 k.</p>\r\n\r\n<p>\r\n	[2] Şeyh Saduk, Hisal, c. 1, s. 132, İntişarat-ı Camia-i M&uuml;derrisin, Kum, 1403 k.</p>\r\n\r\n<p>\r\n	[3] Ebu&rsquo;l-Fazl, Ali b. Hasan Tabersi, Mişkatu&rsquo;l-Envar, s. 135, Kitabhane-i Haydariye, Necef, 13854 k.</p>\r\n\r\n<p>\r\n	[4] Temimi Amedi, Abdulvahid, Ğureru&rsquo;l-Hikem, h. 612, s. 58, İntişarat-ı Defter-i Tebliğat, Kum, 1366 ş.</p>\r\n\r\n<p>\r\n	[5] Şeyh Tusi, el-Amali, s. 625, İntişaratr-ı Daru&rsquo;s-Sakafe, Kum, 1414 k.</p>\r\n','','&nbsp;Dinsel &ouml;ğreti ve tavsiyelerde g&uuml;nahtan korunmak ve sakınmak i&ccedil;in insana yasaklanan hususlardan birisisi, namahrem ile yalnız başına kalmaktır. İblis&rsquo;in Hz. Musa&rsquo;ya vasiyetinde ş&ouml;yle okumaktayız: Ey Musa! Yabancı kadın ile yalnız kalma; zira her kim b&ouml;yle yaparsa, yarenlerim değil, bizzat ben onun yareni olurum.[1] Aynı şekilde onun Hz. Nuh&rsquo;a verdiği nasihatlerin bir yerinde ş&ouml;yle yer almaktadır: Her ne zaman yabancı bir kadın ile yalnız kalırsan ve yanınızda hi&ccedil; kimse bulunmazsa, beni hatırla.[2] Bundan dolayı, namahrem ile yalnız başına kalındığı yerde şeytanın insan ile birlikte olması nedeniyle, şeytanın vesveselerine kanmamak i&ccedil;in namahrem kadınlar ile yalnız başına kalmaktan sakınılmalıdır. Burada hatırlatılması elzem olan bir nokta şudur: Bazen namahrem bir bayan ile yalnız başına kalmak tahsil, danışma vb. hedefler i&ccedil;in olabilir, bu gibi durumlarda dinsel ve şer&icirc; &ouml;l&ccedil;&uuml;lere riayet ederek şeytanın k&ouml;t&uuml; istifadesinin &ouml;n&uuml;n&uuml; almak i&ccedil;in genel mek&acirc;nlarda bu işlerin g&ouml;r&uuml;lmesi gerekir. Hatırlatılmalıdır ki; her ne kadar şeytan insanın a&ccedil;ık d&uuml;şmanı olsa da ve bir&ccedil;ok konuda onun s&ouml;z&uuml; dinlenilmemesi gerekiyorsa da dinsel &ouml;ğretilerde Allah&rsquo;ın d&uuml;şmanlarından da olsa hikmeti kabul etmek tavsiye edilmiştir. İmam Ali (a.s) ş&ouml;yle buyuruyor:\r\n\r\n\r\n	1. S&ouml;yleyeni m&uuml;şrik de olsa hikmetli konuları &ouml;ğren.[3]\r\n\r\n\r\n	2. S&ouml;yleyene değil, s&ouml;ylenene bak; yani doğru s&ouml;z&uuml; her kim s&ouml;ylerse alınız.[4]\r\n\r\n\r\n	3. İlim ve hikmet m&uuml;min insanların yitiğidir ve onlar onu ararlar. M&uuml;şrikin yanında olsa da onu talep edin.[5]\r\n\r\n\r\n	İlgili Başlıklar:\r\n\r\n\r\n	1. Erkek Ve Kız Arasında Doğru Cinsel İlişki, Soru, 6607 (Site: 6727).\r\n\r\n\r\n	2. İslam Ve Kız İle Erkek Arasındaki Sağlıklı İlişki, Soru, 1044 (Site: 1110).\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Mufid, Muhammed b. Muhammed, el-Amali, s. 157, Kongre-i Şeyh Mufid, Kum, 1413 k.\r\n\r\n\r\n	[2] Şeyh Saduk, Hisal, c. 1, s. 132, İntişarat-ı Camia-i M&uuml;derrisin, Kum, 1403 k.\r\n\r\n\r\n	[3] Ebu&rsquo;l-Fazl, Ali b. Hasan Tabersi, Mişkatu&rsquo;l-Envar, s. 135, Kitabhane-i Haydariye, Necef, 13854 k.\r\n\r\n\r\n	[4] Temimi Amedi, Abdulvahid, Ğureru&rsquo;l-Hikem, h. 612, s. 58, İntişarat-ı Defter-i Tebliğat, Kum, 1366 ş.\r\n\r\n\r\n	[5] Şeyh Tusi, el-Amali, s. 625, İntişaratr-ı Daru&rsquo;s-Sakafe, Kum, 1414 k.',''),(460,'tr449','<p>\r\n	&nbsp;Ayet ve rivayetlerden cehennem tabaka ve y&uuml;zeyleri hakkında alınan netice &uuml;zere, cehennem de cennet gibi[1] değişik tabakalara sahiptir ve g&uuml;nahk&acirc;rlar su&ccedil; ve g&uuml;nah dereceleri hasebince bu tabakaların birinde m&uuml;stakar olacak ve azaplandırılacaktır. Bir rivayette İmam Bakır (a.s), &laquo;لَها سَبْعَةُ أَبْوابٍ لِکُلِّ بابٍ مِنْهُمْ جُزْءٌ مَقْسُوم&raquo;[2] (onun yedi kapısı vardır ve her kapıya onlardan bir grup ayrılmıştır) ayeti hakkında ş&ouml;yle buyurmaktadır: Bana Allah&rsquo;ın cehennemi yedi tabaka karar kıldığı bildirildi.</p>\r\n\r\n<p>\r\n	1. Onun en y&uuml;ksek tabakası olan ilk tabakası, &ldquo;Cehim&rdquo; adı taşır. Bu tabakadaki cehennem sakinleri, eziyet veren taşlar &uuml;zerine oturur ve onların kafatasları ve beyinleri sıcaklığın şiddetinden kaynar.</p>\r\n\r\n<p>\r\n	2. İkinci tabaka &ldquo;Lazi&rdquo;dir; bu derecedeki ateşin sıcaklığı el, ayak ve baş derisini yok eder ve Allah&rsquo;ın emirlerine sırt &ccedil;evirenler ve mal yığıp biriktirenleri kendine &ccedil;eker.</p>\r\n\r\n<p>\r\n	3. &Uuml;&ccedil;&uuml;nc&uuml; tabaka &ldquo;Sakr&rdquo;dır ve onda ne bir şeyi bırakan ve ne de gitmesine izin veren bir ateş vardır. Beden derisini tamamen d&ouml;n&uuml;şt&uuml;r&uuml;r. On dokuz kişi (azap melekleri) oraya bırakılmıştır.</p>\r\n\r\n<p>\r\n	4. D&ouml;rd&uuml;nc&uuml; tabaka &ldquo;Huteme&rdquo; (par&ccedil;alayıcı ateş) adı taşır ve ondan hız ve nicel olarak sarı develer gibi her tarafa dağılan b&uuml;y&uuml;k kıvılcımlar sa&ccedil;ılır! Tarafına y&ouml;nelen herkes tıpkı s&uuml;rme gibi siyah kesilir.</p>\r\n\r\n<p>\r\n	5. Beşinci tabaka &ldquo;Haviye&rdquo;[3] (cehennem ve al&ccedil;akların en al&ccedil;ağına d&uuml;şme) olarak adlandırılır ve orada bir grup Malik[4] bize yardım et diye &ccedil;ığlık atar. Malik, onların &ccedil;ığlığına yanıt vermek i&ccedil;in geldiğinde i&ccedil;inde kokmuş k&ouml;t&uuml; bir su bulunan sarı renkli ateş tabaklarını &ouml;nlerine koyar. Onların beden derileri aşırı sıcaktan dağlanmış demire d&ouml;nm&uuml;ş olacaktır ve bu ateşten tabaktaki suyu i&ccedil;mek i&ccedil;in kaldırdıklarında y&uuml;z derileri tabağın aşırı sıcaklığından d&ouml;k&uuml;lecektir. İşte bu Y&uuml;ce Allah&rsquo;ın şu buyruğudur: &laquo;وَ إِنْ یَسْتَغیثُوا یُغاثُوا بِماءٍ کَالْمُهْلِ یَشْوِی الْوُجُوهَ بِئْسَ الشَّرابُ وَ ساءَتْ مُرْتَفَقاً&raquo;[5] &ldquo;(Susuzluktan) feryat edip yardım dilediklerinde, maden eriyiği gibi, y&uuml;zleri yakıp kavuran bir su ile kendilerine yardım edilir. O ne k&ouml;t&uuml; bir i&ccedil;ecektir! Cehennem ne korkun&ccedil; bir yaslanacak yerdir.&rdquo; Buna d&uuml;şen kimse yetmiş yıl ateşte kalır ve yanan derisi yerine başka bir deri eklenir.</p>\r\n\r\n<p>\r\n	6. Altıncı tabaka &ldquo;Sair&rdquo; olarak adlandırılır ve onda ateşten y&uuml;z &ccedil;adır, her &ccedil;adırda ateşten &uuml;&ccedil; y&uuml;z saray yer, her sarayda ateşten &uuml;&ccedil; y&uuml;z ev ve her evde de &uuml;&ccedil; y&uuml;z t&uuml;r ateş azabı bulunur. Bu evler arasında ateşten yılan ve akrepler ve de yine ateşten pranga, zincir ve gerdanlıklar bulunur. Bu Y&uuml;ce Allah&rsquo;ın şu buyruğuna tekab&uuml;l eder:</p>\r\n\r\n<p>\r\n	&laquo;إِنَّا أَعْتَدْنا لِلْکافِرینَ سَلاسِلَ وَ أَغْلالاً وَ سَعیراً&raquo;[6] Ş&uuml;phesiz biz, k&acirc;firler i&ccedil;in zincirler, demir halkalar ve alevli bir ateş hazırladık!</p>\r\n\r\n<p>\r\n	7. Yedinci tabaka &ldquo;Cehennem&rdquo; olarak adlandırılır ve onda &ldquo;Falak&rdquo; yer alır. Bu a&ccedil;ıldığında ateşin alevlendiği ve ateşli en dehşet verici azabın bulunduğu cehennem kuyusudur.[7]</p>\r\n\r\n<p>\r\n	Bu sorunun ayrıntılı cevabı yoktur.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Bkz: Yedi Cennet, 10719 (Site: 10554).</p>\r\n\r\n<p>\r\n	[2] Hicr, 44.</p>\r\n\r\n<p>\r\n	[3] Cehennemin &ldquo;Haviye&rdquo; olarak adlandırılmasının sebebi, d&uuml;şme anlamında olan heva maddesinden t&uuml;remiş olmasıdır. D&uuml;şmeden kasıt ise al&ccedil;akların en al&ccedil;ağına d&uuml;şmektir. Bkz: Tabatabai, Seyid Muhammed H&uuml;seyin, el-Mizan, c. 20, s. 349, Defter-i İntişarat-ı İslam&icirc;, Kum, 1417 k.</p>\r\n\r\n<p>\r\n	[4] Cehennemdeki melek muhafızlardan birisidir.</p>\r\n\r\n<p>\r\n	[5] Kehf, 29.</p>\r\n\r\n<p>\r\n	[6] İnsan, 4.</p>\r\n\r\n<p>\r\n	[7] Meclisi, Muhammed Bakır, Bihar&uuml;&rsquo;l-Envar, c. 8, s. 289 &ndash; 290, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, 1409 k.</p>\r\n','','&nbsp;Ayet ve rivayetlerden cehennem tabaka ve y&uuml;zeyleri hakkında alınan netice &uuml;zere, cehennem de cennet gibi[1] değişik tabakalara sahiptir ve g&uuml;nahk&acirc;rlar su&ccedil; ve g&uuml;nah dereceleri hasebince bu tabakaların birinde m&uuml;stakar olacak ve azaplandırılacaktır. Bir rivayette İmam Bakır (a.s), &laquo;لَها سَبْعَةُ أَبْوابٍ لِکُلِّ بابٍ مِنْهُمْ جُزْءٌ مَقْسُوم&raquo;[2] (onun yedi kapısı vardır ve her kapıya onlardan bir grup ayrılmıştır) ayeti hakkında ş&ouml;yle buyurmaktadır: Bana Allah&rsquo;ın cehennemi yedi tabaka karar kıldığı bildirildi.\r\n\r\n\r\n	1. Onun en y&uuml;ksek tabakası olan ilk tabakası, &ldquo;Cehim&rdquo; adı taşır. Bu tabakadaki cehennem sakinleri, eziyet veren taşlar &uuml;zerine oturur ve onların kafatasları ve beyinleri sıcaklığın şiddetinden kaynar.\r\n\r\n\r\n	2. İkinci tabaka &ldquo;Lazi&rdquo;dir; bu derecedeki ateşin sıcaklığı el, ayak ve baş derisini yok eder ve Allah&rsquo;ın emirlerine sırt &ccedil;evirenler ve mal yığıp biriktirenleri kendine &ccedil;eker.\r\n\r\n\r\n	3. &Uuml;&ccedil;&uuml;nc&uuml; tabaka &ldquo;Sakr&rdquo;dır ve onda ne bir şeyi bırakan ve ne de gitmesine izin veren bir ateş vardır. Beden derisini tamamen d&ouml;n&uuml;şt&uuml;r&uuml;r. On dokuz kişi (azap melekleri) oraya bırakılmıştır.\r\n\r\n\r\n	4. D&ouml;rd&uuml;nc&uuml; tabaka &ldquo;Huteme&rdquo; (par&ccedil;alayıcı ateş) adı taşır ve ondan hız ve nicel olarak sarı develer gibi her tarafa dağılan b&uuml;y&uuml;k kıvılcımlar sa&ccedil;ılır! Tarafına y&ouml;nelen herkes tıpkı s&uuml;rme gibi siyah kesilir.\r\n\r\n\r\n	5. Beşinci tabaka &ldquo;Haviye&rdquo;[3] (cehennem ve al&ccedil;akların en al&ccedil;ağına d&uuml;şme) olarak adlandırılır ve orada bir grup Malik[4] bize yardım et diye &ccedil;ığlık atar. Malik, onların &ccedil;ığlığına yanıt vermek i&ccedil;in geldiğinde i&ccedil;inde kokmuş k&ouml;t&uuml; bir su bulunan sarı renkli ateş tabaklarını &ouml;nlerine koyar. Onların beden derileri aşırı sıcaktan dağlanmış demire d&ouml;nm&uuml;ş olacaktır ve bu ateşten tabaktaki suyu i&ccedil;mek i&ccedil;in kaldırdıklarında y&uuml;z derileri tabağın aşırı sıcaklığından d&ouml;k&uuml;lecektir. İşte bu Y&uuml;ce Allah&rsquo;ın şu buyruğudur: &laquo;وَ إِنْ یَسْتَغیثُوا یُغاثُوا بِماءٍ کَالْمُهْلِ یَشْوِی الْوُجُوهَ بِئْسَ الشَّرابُ وَ ساءَتْ مُرْتَفَقاً&raquo;[5] &ldquo;(Susuzluktan) feryat edip yardım dilediklerinde, maden eriyiği gibi, y&uuml;zleri yakıp kavuran bir su ile kendilerine yardım edilir. O ne k&ouml;t&uuml; bir i&ccedil;ecektir! Cehennem ne korkun&ccedil; bir yaslanacak yerdir.&rdquo; Buna d&uuml;şen kimse yetmiş yıl ateşte kalır ve yanan derisi yerine başka bir deri eklenir.\r\n\r\n\r\n	6. Altıncı tabaka &ldquo;Sair&rdquo; olarak adlandırılır ve onda ateşten y&uuml;z &ccedil;adır, her &ccedil;adırda ateşten &uuml;&ccedil; y&uuml;z saray yer, her sarayda ateşten &uuml;&ccedil; y&uuml;z ev ve her evde de &uuml;&ccedil; y&uuml;z t&uuml;r ateş azabı bulunur. Bu evler arasında ateşten yılan ve akrepler ve de yine ateşten pranga, zincir ve gerdanlıklar bulunur. Bu Y&uuml;ce Allah&rsquo;ın şu buyruğuna tekab&uuml;l eder:\r\n\r\n\r\n	&laquo;إِنَّا أَعْتَدْنا لِلْکافِرینَ سَلاسِلَ وَ أَغْلالاً وَ سَعیراً&raquo;[6] Ş&uuml;phesiz biz, k&acirc;firler i&ccedil;in zincirler, demir halkalar ve alevli bir ateş hazırladık!\r\n\r\n\r\n	7. Yedinci tabaka &ldquo;Cehennem&rdquo; olarak adlandırılır ve onda &ldquo;Falak&rdquo; yer alır. Bu a&ccedil;ıldığında ateşin alevlendiği ve ateşli en dehşet verici azabın bulunduğu cehennem kuyusudur.[7]\r\n\r\n\r\n	Bu sorunun ayrıntılı cevabı yoktur.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Bkz: Yedi Cennet, 10719 (Site: 10554).\r\n\r\n\r\n	[2] Hicr, 44.\r\n\r\n\r\n	[3] Cehennemin &ldquo;Haviye&rdquo; olarak adlandırılmasının sebebi, d&uuml;şme anlamında olan heva maddesinden t&uuml;remiş olmasıdır. D&uuml;şmeden kasıt ise al&ccedil;akların en al&ccedil;ağına d&uuml;şmektir. Bkz: Tabatabai, Seyid Muhammed H&uuml;seyin, el-Mizan, c. 20, s. 349, Defter-i İntişarat-ı İslam&icirc;, Kum, 1417 k.\r\n\r\n\r\n	[4] Cehennemdeki melek muhafızlardan birisidir.\r\n\r\n\r\n	[5] Kehf, 29.\r\n\r\n\r\n	[6] İnsan, 4.\r\n\r\n\r\n	[7] Meclisi, Muhammed Bakır, Bihar&uuml;&rsquo;l-Envar, c. 8, s. 289 &ndash; 290, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, 1409 k.',''),(461,'tr467','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Hadevi Tahrani&rsquo;</strong>nin cevabı ş&ouml;yledir:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Her ne kadar mukallitlerin (taklit&ccedil;ilerin) A&rsquo;aleme taklit etmeleri gerekiyor ise de, b&uuml;t&uuml;n şartlara (cami-uş şerait) sahip olan her m&uuml;&ccedil;tehit fetva verebilir. Elbette A&rsquo;alem olan bir kimsenin anlamı şudur: onun ve diğer merciler arasında fetva ihtilafı olduğunda onun diğer mercilerden uzmanlık derecesideki fasıla ukela nezdinde değer bakımından az olmaması gerekir. Bu t&uuml;r kimseler genellikle bir zamanda bulunmamaktadır. Genellikle her zaman eşit seviyelerde olan bir grup fakihlerle karşı karşıyayız ki onların her birine taklit edilebilinir.</p>\r\n</div>\r\n','','Ayetullah el-Uzma Hadevi Tahrani&rsquo;nin cevabı ş&ouml;yledir:\r\n\r\n	\r\n		Her ne kadar mukallitlerin (taklit&ccedil;ilerin) A&rsquo;aleme taklit etmeleri gerekiyor ise de, b&uuml;t&uuml;n şartlara (cami-uş şerait) sahip olan her m&uuml;&ccedil;tehit fetva verebilir. Elbette A&rsquo;alem olan bir kimsenin anlamı şudur: onun ve diğer merciler arasında fetva ihtilafı olduğunda onun diğer mercilerden uzmanlık derecesideki fasıla ukela nezdinde değer bakımından az olmaması gerekir. Bu t&uuml;r kimseler genellikle bir zamanda bulunmamaktadır. Genellikle her zaman eşit seviyelerde olan bir grup fakihlerle karşı karşıyayız ki onların her birine taklit edilebilinir.',''),(462,'tr466','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullahe&#39;l-uzma SİSTANİ&rsquo;NİN b&uuml;rosu</strong>:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Haddi zatında caizdir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullahe&#39;l-uzma MEKARİMİ ŞİRAZİ&#39;NİN b&uuml;rosu</strong>:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bedene &ouml;zel zararı olmadığı m&uuml;ddet&ccedil;e ve ahlaki fesada neden olan resimler olmazsa caizdir ve her hal&uuml;karda abdest ve gus&uuml;l i&ccedil;in sorun oluşturmaz.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Ayetullahe&#39;l-uzma SAFİ G&Uuml;LPAYGANİ&#39;NİN b&uuml;rosu</strong>:</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İyi bir iş değildir ve mukaddes isimlerin &ouml;rneğin Allah, Peygamber ve İmamların (a.s) isimlerinin nakşedilmesi gibi bazı durumlarda haramdır.</p>\r\n</div>\r\n','','Ayetullahe&#39;l-uzma SİSTANİ&rsquo;NİN b&uuml;rosu:\r\n\r\n	\r\n		Haddi zatında caizdir.\r\n\r\n	\r\n		Ayetullahe&#39;l-uzma MEKARİMİ ŞİRAZİ&#39;NİN b&uuml;rosu:\r\n\r\n	\r\n		Bedene &ouml;zel zararı olmadığı m&uuml;ddet&ccedil;e ve ahlaki fesada neden olan resimler olmazsa caizdir ve her hal&uuml;karda abdest ve gus&uuml;l i&ccedil;in sorun oluşturmaz.\r\n\r\n	\r\n		Ayetullahe&#39;l-uzma SAFİ G&Uuml;LPAYGANİ&#39;NİN b&uuml;rosu:\r\n\r\n	\r\n		İyi bir iş değildir ve mukaddes isimlerin &ouml;rneğin Allah, Peygamber ve İmamların (a.s) isimlerinin nakşedilmesi gibi bazı durumlarda haramdır.',''),(463,'tr465','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Eski zamanlarda imkanların az olması ve dakik zabıt tutma ve kaynakları dikkatli saklamaya &ouml;zen g&ouml;stermeme vb &hellip; tarihi olay ve vakıalarda ve b&uuml;y&uuml;k şahsiyetlerin doğum, &ouml;l&uuml;m ve şahadet tarihleri hakkında g&ouml;r&uuml;ş farklılıklarının bulunması olağan ve doğaldır. Bu nedenle tarih ve hadis kitaplarında Hz Zehra&rsquo;nın (s.a) doğum tarihi hakkında 3 g&ouml;r&uuml;ş zikredilmiştir. Bu g&ouml;r&uuml;şler ş&ouml;yledir: Bi&rsquo;setten beş yıl &ouml;nce Cemadi-&uuml;l &acirc;hir ayının yirmisinde; Peygamber Efendimizin (s.a.a) bi&rsquo;setinden beş yıl sonra Cemadi-&uuml;l &acirc;hir ayının onunda; bi&rsquo;setten iki yıl sonra Cemadi-&uuml;l &acirc;hir ayının yirmisinde.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Hz Zehra (s.a) bi&rsquo;setten beş yıl sonra d&uuml;nyaya geldi ve vefat ettiğinde de 18 yaşı olduğunu s&ouml;yleyen g&ouml;r&uuml;ş Şeyh Tusi&rsquo;den sonra Şii hadis&ccedil;iler ve m&uuml;teahir tarih yazarları arasında kabul g&ouml;r&uuml;lm&uuml;şt&uuml;r. Var olan bazı delil ve karineler bu g&ouml;r&uuml;ş&uuml; diğer nazariyelere karşı tercih etmemize sebebiyet vermiştir.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Tarihi olay ve vakıalarda ve aynı zamanda b&uuml;y&uuml;k şahsiyetlerin doğum, vefat ve şahadet yılları hakkında g&ouml;r&uuml;ş farklılıklarının bulunması olağan ve doğaldır. Onlardan bir tanesi de Hz Zehra&rsquo;nın (s.a) doğum yılı hakkındaki g&ouml;r&uuml;ş farklılığıdır. Bu t&uuml;r g&ouml;r&uuml;ş ihtilaflarının asıl sebebi bir&ccedil;ok kitap ve birinci elden kaynakların yok olmasına neden olan dikkatli zabıt tutmama ve kaynakları dikkatli saklamaya &ouml;zen g&ouml;sterilmemesidir. Tarih ve hadis kitaplarında Hz Zehra&rsquo;nın (s.a) doğum tarihi hakkında 3 g&ouml;r&uuml;ş zikredilmiştir. Bunlar ş&ouml;yledir: Bi&rsquo;setten &ouml;nce beşinci yılın Cemadi-&uuml;l &acirc;hir ayının yirmisinde; Peygamber Efendimizin (s.a.a) bi&rsquo;setinden sonra beşinci yılın Cemadi-&uuml;l &acirc;hir ayının onunda; Bi&rsquo;setten sonra ikinci yılın Cemadi-&uuml;l &acirc;hir ayının yirmisinde. Bu bağlamda var olan g&ouml;r&uuml;şleri&nbsp; bi&rsquo;setten &ouml;nce ve biseten sonra iki kısımda inceleyeceğiz:</p>\r\n\r\n<p>\r\n	Birincisi: Bi&rsquo;setten &ouml;nce d&uuml;nyaya gelmesi: Bi&rsquo;setten &ouml;nce beşinci yılın Cemadi-el &acirc;hir ayının yirmisinde: bu tarih aşağıdaki kaynaklarda gelmiştir:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Misbahu&rsquo;l M&uuml;&ccedil;tehid kitabında ş&ouml;yle nakledilmiştir. Ehlis&uuml;nnet (amme) kaynak kitaplarında nakil edildiği rivayete g&ouml;re Hz Zehra&rsquo;nın (s.a) doğumu bi&rsquo;setten beş yıl &ouml;nce Cemadi-el &acirc;hir ayının yirmisinde olmuştur.[1]</p>\r\n\r\n<p>\r\n	Bu g&ouml;r&uuml;ş (doğumu bi&rsquo;setten beş yıl &ouml;nce, vefat ederken yirmi dokuz yaşında idi) tarih&ccedil;iler arasında taraftarı &ccedil;oktur. Ancak bu tarihi benimseyenlerin s&ouml;zlerinin bir olmaması ve bazen farklı olmasından dolayı bu tarih kabul edilemez! &Ouml;rneğin; &ldquo;İbni Sa&rsquo;d&rdquo; Hz Zehra&rsquo;nın (s.a) hayatı[2] hakkında &ldquo;Vakıdi&rsquo;nin&rdquo; beyanını kabul ediyor ve ş&ouml;yle devam ediyor:</p>\r\n\r\n<p>\r\n	Peygamber&rsquo;in (s.a.a) hanımı Hatice&rsquo;den (s.a) olan evlatları sırasıyla şunlardır: &hellip;, daha sonra Fatma, sonra &Uuml;mm&uuml; K&uuml;ls&uuml;m ve Abdullahın M&uuml;sl&uuml;man olduğu d&ouml;neminde. &Ccedil;ocuklarının her birsinin arasında bir yaş farkı vardı.[3] Buna binaen eğer Abdullah bi&rsquo;set yılında d&uuml;nyaya gelmiş olduğunu kabul edersek Fatıma (s.a) beş yaşında değil, iki yaşında olması gerekir. Hakeza buna binaen Peygamber de (s.a.a)&nbsp; otuz beş yaşında değil otuz sekiz yaşında olması lazım gelir. B&ouml;ylece Peygamber&rsquo;in kızı 25 bu&ccedil;uk veya 26 yaşındayken vefat etmiş olmalı 29 yaşında değil.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Bi&rsquo;setten sonra d&uuml;nyaya geldiğini s&ouml;yleyen g&ouml;r&uuml;ş: Yakubi ve Mes&rsquo;ud&rsquo;i hangi yıl olduğunu belirtmeksizin bisetten sonra s&ouml;yleyen bu g&ouml;r&uuml;şe yakin etmişlerdir.[4]&nbsp; Peygamber Efendimizin (s.a.a) kızının bi&rsquo;setten sonra d&uuml;nyaya geldiğini s&ouml;yleyenler, bu doğum hakkında &uuml;&ccedil; farklı tarih zikretmektedirler:</p>\r\n\r\n<p>\r\n	Birincisi: Peygamber (s.a.a) peygamberliğe se&ccedil;ildiği yılda yani kırk yaşında iken bu doğum ger&ccedil;ekleşti. Yakubi bu tarihi dikkate alarak &ldquo;Fatıma vefat ettiği zaman 23 yaşında olduğunu s&ouml;ylemektedir.&rdquo;[5] &nbsp;</p>\r\n\r\n<p>\r\n	Peygamber efendimiz bisetten sonra 23 yıl yaşadı ve Fatıma (s.a) Peygamber&rsquo;in (s.a.a) vefatından sonra 75 g&uuml;n veya 6 ay yaşadı. Bu konu hakkında tarih&ccedil;iler arasında g&ouml;r&uuml;ş ayrılığı var olmakta.</p>\r\n\r\n<p>\r\n	İkincisi: Bi&rsquo;set&rsquo;in ikinci yılı, Peygamber (s.a.a) 41 yaşında iken Fatma (s.a.a) d&uuml;nyaya geldi. Farklı kaynak kitaplarında bu tarih belirtilmiştir:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Abdullah b. Muhammed b. S&uuml;leyman b. Cafer-i Haşemi babalarından (a.s) naklen bu tarihi benimsemiştir. Aynı şekilde Hakim, İbni Abdulbar, Şeyh Mufid, Tusi ve Nuveyri&rsquo;de bu tarihi benimsemişlerdir.[6] Daha fazla kişiler (her ne kadar diğer tarihleri de nakletmiş olsalar bile) bu tarihi kabul etmişlerdir. Buna binaen Hz Zehra (s.a) vefat ettiğinde 21 &ndash; 22 yaşında olmalıdır.</p>\r\n\r\n<p>\r\n	H&acirc;kim İmam Cafer&rsquo;i Sadık&rsquo;a (a.s) istinaden bu doğum ve vefat tarihini kabul etmiştir ki ş&ouml;yle diyor: &ldquo;Fatıma (s.a) 21 yaşındayken vefat etti ve d&uuml;nyaya geldiğinde de Peygamber (s.a.a) 41 yaşında idi.&rdquo;[7]&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Misbahu&rsquo;l M&uuml;&ccedil;tehit kitabında ş&ouml;yle denilmektedir: &ldquo;Hz Fatma (s.a) bi&rsquo;setten iki yıl sonra (Cuma g&uuml;n&uuml;nde)&nbsp; Cemadi-el &acirc;hir ayının yirmisinde d&uuml;nyaya geldi.[8]<br />\r\n	&nbsp;&nbsp;&nbsp; Tarihi&rsquo;l Mufid: Hz Fatıma&rsquo;nın (s.a)&nbsp; doğum yılı bi&rsquo;setten iki yıl sonra Cemadi-&uuml;l &acirc;hir ayının yirmisinde olmuştur. El- Misbah kitabında da aynı şekilde zikredilmiştir. [9]</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil;&uuml;nc&uuml;s&uuml;: Peygamber Efendimizin (s.a.a) bi&rsquo;setinden beş yıl sonra Cemadi-el &acirc;hir ayının onu zikredilmiştir: bu tarih aşağıdaki kaynaklarda nakledilmiştir:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; Usul- u Kafi&rsquo;de İmam Sadık&rsquo;dan (a.s) rivayet edildiğine g&ouml;re: &ldquo;Res&ucirc;lullah (s.a.a) kızı F&acirc;tıma (s.a) bi&rsquo;seten beş yıl sonra d&uuml;nyaya geldi. On sekiz yıl ve yetmiş beş g&uuml;n sonra hayata veda etti.&rdquo;[10]<br />\r\n	&nbsp;&nbsp;&nbsp; Menakıb kitabında rivayet edildiğine g&ouml;re Fatıma (s.a) bisetten beş yıl ve mira&ccedil; gecesinden &uuml;&ccedil; yıl sonra Cemadi-&uuml;l ahirin onunda d&uuml;nyaya geldi&rdquo;[11]<br />\r\n	&nbsp;&nbsp;&nbsp; Hz Fatma (s.a), Allah&rsquo;u Teala babasının n&uuml;b&uuml;vvetini zahir ve ayan ettikten beş yıl sonra d&uuml;nyaya geldi.[12]</p>\r\n\r\n<p>\r\n	Bu g&ouml;r&uuml;ş esasınca Hz Zehra (s.a) vefat ettiğinde on sekiz yaşında idi. Bu nazariye sadece Şeyh Tusi&rsquo;den (d 460) sonra Şii muhaddisler ve m&uuml;teahhir tarih yazarları yanında kabul g&ouml;r&uuml;lm&uuml;şt&uuml;r. Var olan bazı delil ve karineler de bu g&ouml;r&uuml;ş&uuml; diğer nazariyelere karşı tercih etmemize sebep olmuştur. Bu g&ouml;r&uuml;ş&uuml;n doğruluğunu g&ouml;steren en &ouml;nemli delil ve karine M&uuml;slim&rsquo;in nakil ettiği hadistir:</p>\r\n\r\n<p>\r\n	&ldquo;Ebu cehil, Allah Resul&uuml; (s.a.a) secde halindeyken başına koyunların artıklarını d&ouml;kt&uuml;. Birisi Hz Fatma&rsquo;yı (s.a) haber etti. O zamanlar fazla yaşı olmayan ve k&uuml;&ccedil;&uuml;k bir kız olan Fatma (s.a) geldi ve babasının y&uuml;z&uuml;n&uuml; temizledi ve m&uuml;şriklere beddua etti.&rdquo;[13] &nbsp;</p>\r\n\r\n<p>\r\n	Bu olay Ebu Talip&rsquo;in vefatından sonra, yani bi&rsquo;setten on bir veya on iki yıl sonra vuku bulmuştur. Rivayette Hz Fatıma (s.a) fazla yaşı olmayan, k&uuml;&ccedil;&uuml;k bir kız olarak nitelendirilmesi onun k&uuml;&ccedil;&uuml;k yaşta olduğu ve bisetten sonra d&uuml;nyaya geldiğine dair şahitlik etmektedir. Eğer hazret bisetten beş yıl &ouml;nce d&uuml;nyaya gelmiş olsaydı o zamanlarda 16 veya 18 yaşında olması gerekirdi ki bu durumda &ldquo;fazla yaşı olmayan k&uuml;&ccedil;&uuml;k kız&rdquo; vasfı s&ouml;ylenmezdi.</p>\r\n\r\n<p>\r\n	Bu rivayet Hz Fatıma&rsquo;nın (s.a.a) bisetten sonra ikinci veya beşinci yılda d&uuml;nyaya geldiğine şahitlik etmekte ve diğer tarihleri ret etmektedir. Başka karinelerin varlığı &ndash; her ne kadar zayıf ve ihtilaflı olsa da &ndash; bizim s&ouml;z&uuml;m&uuml;z&uuml; tekit etmektedir.[14]&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Tusi, Muhammed bin el-Hasan, Misbahu&rsquo;l M&uuml;&ccedil;tehid, Beyrut: intişaratı m&uuml;essesei fıkhı şia, h.k. 1411, c. 1, s. 793.</p>\r\n\r\n<p>\r\n	[2] El-Haşimi El-Basri, Muhammed b. Sa&rsquo;d b. Meni&rsquo;a (doğum: 230), Tabakatu&rsquo;l K&uuml;bra, Araştırma Muhammed Abdu&rsquo;l Kadir A&rsquo;ta, Beyrut: Daru&rsquo;l Kitabu&rsquo;l İlmiye, 1410/1990. c. 8, s 16 &ndash; 29.</p>\r\n\r\n<p>\r\n	[3] A.g.e c. 1, s. 106</p>\r\n\r\n<p>\r\n	[4] Yakub&icirc; Ebi Vazih, Ahmed b. Ebi Yakub b. Cafer b. Veheb vazihu&rsquo;l katibu&rsquo;l Abbasi maruf (292&rsquo;de hayattaydı), &ldquo;Tarih-i Yakub&icirc;&rdquo;, Beyrut: Darı Sadır, b.t.y. c. 2, s. 20; El- Mes&rsquo;udi, ebu&rsquo;l Hasan Ali ibni&rsquo;l H&uuml;seyin b. Ali (doğum: 346), &ldquo;Murucu&rsquo;z Zehep ve Me&rsquo;adini&rsquo;l Cuvher&rdquo;, Tahkik: Es&rsquo;ad Dager, baskı 2, Kum: Daru&rsquo;l Hicret, hk 1409, c. 2, s. 291.</p>\r\n\r\n<p>\r\n	[5] &ldquo;Tarih-i Yakub&icirc;&rdquo;, c. 2, s. 115.</p>\r\n\r\n<p>\r\n	[6] &ldquo;M&uuml;stedrek&rdquo;, c. 3, s. 176, hadis 4769; İbni Abdu&rsquo;l Bir, Ebu amr Yusuf bin Abdullah bin Muhammed (d.t. 463), &ldquo;El- İsti&rsquo;ab fi Marifeti&rsquo;l Ashab&rdquo;, - El- Esabe Haşiyesinde &ndash; c. 4, s. 374; Biharu&rsquo;l-Envar, c. 43, s. 8, Şeyh M&uuml;fid&rsquo;in Hadaiku&rsquo;r Riyaz kitabından nakil; Tusi, Misbahu&rsquo;l M&uuml;&ccedil;tehid, s. 554, Hindistan baskısı; Kef&rsquo;emi, El- Misbah, s. 512, Daru&rsquo;l Kitap İlmiyeyi Kum baskısı; Nihayetu&rsquo;l Erb, c. 18, s. 213.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	[7] M&uuml;stedrek, c. 3, s. 178, hadis 4765.</p>\r\n\r\n<p>\r\n	[8] Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.43, s.9, Daru&rsquo;l Vefa, Beyrut, hk 1404, 110 ciltlik.</p>\r\n\r\n<p>\r\n	[9] Hilli, Raziyu&rsquo;d-Din Ali b. Yusuf, &ldquo;El- Adedu&rsquo;l Kaviyye&rdquo;, s. 219, intişaratı kitabhane, Ayetullah Mer&rsquo;aşi Necefi, Kum, hk 1408, bir ciltlik; Misbahu&rsquo;l M&uuml;&ccedil;tehid, s. 793.</p>\r\n\r\n<p>\r\n	[10] Kafi, c. 1, s. 458, hadis 10, Abdullah ibni Cafer ve Sa&rsquo;d ibni Abdullah b&uuml;t&uuml;n bunlar İbrahim ibni Mehziyardan, o da kendi kardeşi olan Ali ibni Mehziyardan, o da Hasan ibni Mehbubdan, ibni Mahbub da Hişam ibni Salimden, ibni Salim de Habib ibni Secistaniden ş&ouml;yle naklediyor: &ldquo;Ebu Cafer den (s.a.a) ş&ouml;yle s&ouml;ylediğini duydum:&nbsp; &ldquo;Muhammedin (s.a.a) kızı Fatma (s.a.) peygamberin bisetinden beş sene sonra doğdu. Vefat ederken on sekiz yaşında ve yetmiş beş g&uuml;n sahibi idi&rdquo;.</p>\r\n\r\n<p>\r\n	[11] Ş&ouml;yle nakil edilmiştir: &ldquo;Fatma (s.a) Mekkede bisetten beş ve mira&ccedil; gecesinden de &uuml;&ccedil; yıl sonra cemadiel aherin onuncu g&uuml;n&uuml;nde d&uuml;nyaya geldi. (Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.95, s.196: Daru&rsquo;l Vefa, Beyrut, hk 1404, 110 ciltlik.; Hilli, Raziyud-Din Ali bin Yusuf, El- Adedi&rsquo;l Gaviyye, s. 220, intişaratı kitabhane, Ayetullah Mer&rsquo;aşi Necefi, Kum, hk 1408, bir ciltlik.</p>\r\n\r\n<p>\r\n	[12] Hilli, Raziyud-Din Ali bin Yusuf, El- Adedi&rsquo;l Kaviyye, s. 219, &ldquo;Fatma (s.a) babasının n&uuml;b&uuml;vveti Allah tarafından izhar edildikten beş sene sonra d&uuml;nyaya geldi&rdquo;. intişaratı kitabhane, Ayetullah Mer&rsquo;aşi Necefi, Kum, hk 1408, bir ciltlik.</p>\r\n\r\n<p>\r\n	[13] Sahih-i M&uuml;slim, s. 3, Kitabu&rsquo;l Cihad ve&rsquo;s Seyr, hadis 107.</p>\r\n\r\n<p>\r\n	[14] Nesai&rsquo;nin rivayeti gibi; Ebu Bekir onu istedi ama Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: Yaşı daha k&uuml;&ccedil;&uuml;kt&uuml;r. S&uuml;neni Nesai, c. 6, s. 62, Daru&rsquo;l kitabu&rsquo;l arabiye baskısı. Başka kaynaklardan da buna benzer haberlere gelmiştir. Bu rivayetlere şunlarda eklenmiştir: &ldquo;Allah&rsquo;ın h&uuml;km&uuml;n&uuml; bekliyorum&rdquo; ve &ldquo;o k&uuml;&ccedil;&uuml;kt&uuml;r&rdquo;. Tabakatu&rsquo;l K&uuml;bra, c. 8, s. 19. Yine ş&ouml;yle gelmiştir: &ldquo;Allah Resul&uuml; bu emri (Hz Fatıma&rsquo;yı (s.a) istemeleri) ikisi i&ccedil;in kabul etmedi.&rdquo; Usdu&rsquo;l&nbsp; Gabe, c. 7, s. 221.</p>\r\n','Eski zamanlarda imkanların az olması ve dakik zabıt tutma ve kaynakları dikkatli saklamaya &ouml;zen g&ouml;stermeme vb &hellip; tarihi olay ve vakıalarda ve b&uuml;y&uuml;k şahsiyetlerin doğum, &ouml;l&uuml;m ve şahadet tarihleri hakkında g&ouml;r&uuml;ş farklılıklarının bulunması olağan ve doğaldır. Bu nedenle tarih ve hadis kitaplarında Hz Zehra&rsquo;nın (s.a) doğum tarihi hakkında 3 g&ouml;r&uuml;ş zikredilmiştir. Bu g&ouml;r&uuml;şler ş&ouml;yledir: Bi&rsquo;setten beş yıl &ouml;nce Cemadi-&uuml;l &acirc;hir ayının yirmisinde; Peygamber Efendimizin (s.a.a) bi&rsquo;setinden beş yıl sonra Cemadi-&uuml;l &acirc;hir ayının onunda; bi&rsquo;setten iki yıl sonra Cemadi-&uuml;l &acirc;hir ayının yirmisinde.\r\n\r\n	\r\n		Hz Zehra (s.a) bi&rsquo;setten beş yıl sonra d&uuml;nyaya geldi ve vefat ettiğinde de 18 yaşı olduğunu s&ouml;yleyen g&ouml;r&uuml;ş Şeyh Tusi&rsquo;den sonra Şii hadis&ccedil;iler ve m&uuml;teahir tarih yazarları arasında kabul g&ouml;r&uuml;lm&uuml;şt&uuml;r. Var olan bazı delil ve karineler bu g&ouml;r&uuml;ş&uuml; diğer nazariyelere karşı tercih etmemize sebebiyet vermiştir.','&nbsp;Tarihi olay ve vakıalarda ve aynı zamanda b&uuml;y&uuml;k şahsiyetlerin doğum, vefat ve şahadet yılları hakkında g&ouml;r&uuml;ş farklılıklarının bulunması olağan ve doğaldır. Onlardan bir tanesi de Hz Zehra&rsquo;nın (s.a) doğum yılı hakkındaki g&ouml;r&uuml;ş farklılığıdır. Bu t&uuml;r g&ouml;r&uuml;ş ihtilaflarının asıl sebebi bir&ccedil;ok kitap ve birinci elden kaynakların yok olmasına neden olan dikkatli zabıt tutmama ve kaynakları dikkatli saklamaya &ouml;zen g&ouml;sterilmemesidir. Tarih ve hadis kitaplarında Hz Zehra&rsquo;nın (s.a) doğum tarihi hakkında 3 g&ouml;r&uuml;ş zikredilmiştir. Bunlar ş&ouml;yledir: Bi&rsquo;setten &ouml;nce beşinci yılın Cemadi-&uuml;l &acirc;hir ayının yirmisinde; Peygamber Efendimizin (s.a.a) bi&rsquo;setinden sonra beşinci yılın Cemadi-&uuml;l &acirc;hir ayının onunda; Bi&rsquo;setten sonra ikinci yılın Cemadi-&uuml;l &acirc;hir ayının yirmisinde. Bu bağlamda var olan g&ouml;r&uuml;şleri&nbsp; bi&rsquo;setten &ouml;nce ve biseten sonra iki kısımda inceleyeceğiz:\r\n\r\n\r\n	Birincisi: Bi&rsquo;setten &ouml;nce d&uuml;nyaya gelmesi: Bi&rsquo;setten &ouml;nce beşinci yılın Cemadi-el &acirc;hir ayının yirmisinde: bu tarih aşağıdaki kaynaklarda gelmiştir:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Misbahu&rsquo;l M&uuml;&ccedil;tehid kitabında ş&ouml;yle nakledilmiştir. Ehlis&uuml;nnet (amme) kaynak kitaplarında nakil edildiği rivayete g&ouml;re Hz Zehra&rsquo;nın (s.a) doğumu bi&rsquo;setten beş yıl &ouml;nce Cemadi-el &acirc;hir ayının yirmisinde olmuştur.[1]\r\n\r\n\r\n	Bu g&ouml;r&uuml;ş (doğumu bi&rsquo;setten beş yıl &ouml;nce, vefat ederken yirmi dokuz yaşında idi) tarih&ccedil;iler arasında taraftarı &ccedil;oktur. Ancak bu tarihi benimseyenlerin s&ouml;zlerinin bir olmaması ve bazen farklı olmasından dolayı bu tarih kabul edilemez! &Ouml;rneğin; &ldquo;İbni Sa&rsquo;d&rdquo; Hz Zehra&rsquo;nın (s.a) hayatı[2] hakkında &ldquo;Vakıdi&rsquo;nin&rdquo; beyanını kabul ediyor ve ş&ouml;yle devam ediyor:\r\n\r\n\r\n	Peygamber&rsquo;in (s.a.a) hanımı Hatice&rsquo;den (s.a) olan evlatları sırasıyla şunlardır: &hellip;, daha sonra Fatma, sonra &Uuml;mm&uuml; K&uuml;ls&uuml;m ve Abdullahın M&uuml;sl&uuml;man olduğu d&ouml;neminde. &Ccedil;ocuklarının her birsinin arasında bir yaş farkı vardı.[3] Buna binaen eğer Abdullah bi&rsquo;set yılında d&uuml;nyaya gelmiş olduğunu kabul edersek Fatıma (s.a) beş yaşında değil, iki yaşında olması gerekir. Hakeza buna binaen Peygamber de (s.a.a)&nbsp; otuz beş yaşında değil otuz sekiz yaşında olması lazım gelir. B&ouml;ylece Peygamber&rsquo;in kızı 25 bu&ccedil;uk veya 26 yaşındayken vefat etmiş olmalı 29 yaşında değil.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Bi&rsquo;setten sonra d&uuml;nyaya geldiğini s&ouml;yleyen g&ouml;r&uuml;ş: Yakubi ve Mes&rsquo;ud&rsquo;i hangi yıl olduğunu belirtmeksizin bisetten sonra s&ouml;yleyen bu g&ouml;r&uuml;şe yakin etmişlerdir.[4]&nbsp; Peygamber Efendimizin (s.a.a) kızının bi&rsquo;setten sonra d&uuml;nyaya geldiğini s&ouml;yleyenler, bu doğum hakkında &uuml;&ccedil; farklı tarih zikretmektedirler:\r\n\r\n\r\n	Birincisi: Peygamber (s.a.a) peygamberliğe se&ccedil;ildiği yılda yani kırk yaşında iken bu doğum ger&ccedil;ekleşti. Yakubi bu tarihi dikkate alarak &ldquo;Fatıma vefat ettiği zaman 23 yaşında olduğunu s&ouml;ylemektedir.&rdquo;[5] &nbsp;\r\n\r\n\r\n	Peygamber efendimiz bisetten sonra 23 yıl yaşadı ve Fatıma (s.a) Peygamber&rsquo;in (s.a.a) vefatından sonra 75 g&uuml;n veya 6 ay yaşadı. Bu konu hakkında tarih&ccedil;iler arasında g&ouml;r&uuml;ş ayrılığı var olmakta.\r\n\r\n\r\n	İkincisi: Bi&rsquo;set&rsquo;in ikinci yılı, Peygamber (s.a.a) 41 yaşında iken Fatma (s.a.a) d&uuml;nyaya geldi. Farklı kaynak kitaplarında bu tarih belirtilmiştir:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Abdullah b. Muhammed b. S&uuml;leyman b. Cafer-i Haşemi babalarından (a.s) naklen bu tarihi benimsemiştir. Aynı şekilde Hakim, İbni Abdulbar, Şeyh Mufid, Tusi ve Nuveyri&rsquo;de bu tarihi benimsemişlerdir.[6] Daha fazla kişiler (her ne kadar diğer tarihleri de nakletmiş olsalar bile) bu tarihi kabul etmişlerdir. Buna binaen Hz Zehra (s.a) vefat ettiğinde 21 &ndash; 22 yaşında olmalıdır.\r\n\r\n\r\n	H&acirc;kim İmam Cafer&rsquo;i Sadık&rsquo;a (a.s) istinaden bu doğum ve vefat tarihini kabul etmiştir ki ş&ouml;yle diyor: &ldquo;Fatıma (s.a) 21 yaşındayken vefat etti ve d&uuml;nyaya geldiğinde de Peygamber (s.a.a) 41 yaşında idi.&rdquo;[7]&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Misbahu&rsquo;l M&uuml;&ccedil;tehit kitabında ş&ouml;yle denilmektedir: &ldquo;Hz Fatma (s.a) bi&rsquo;setten iki yıl sonra (Cuma g&uuml;n&uuml;nde)&nbsp; Cemadi-el &acirc;hir ayının yirmisinde d&uuml;nyaya geldi.[8]\r\n	&nbsp;&nbsp;&nbsp; Tarihi&rsquo;l Mufid: Hz Fatıma&rsquo;nın (s.a)&nbsp; doğum yılı bi&rsquo;setten iki yıl sonra Cemadi-&uuml;l &acirc;hir ayının yirmisinde olmuştur. El- Misbah kitabında da aynı şekilde zikredilmiştir. [9]\r\n\r\n\r\n	&Uuml;&ccedil;&uuml;nc&uuml;s&uuml;: Peygamber Efendimizin (s.a.a) bi&rsquo;setinden beş yıl sonra Cemadi-el &acirc;hir ayının onu zikredilmiştir: bu tarih aşağıdaki kaynaklarda nakledilmiştir:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; Usul- u Kafi&rsquo;de İmam Sadık&rsquo;dan (a.s) rivayet edildiğine g&ouml;re: &ldquo;Res&ucirc;lullah (s.a.a) kızı F&acirc;tıma (s.a) bi&rsquo;seten beş yıl sonra d&uuml;nyaya geldi. On sekiz yıl ve yetmiş beş g&uuml;n sonra hayata veda etti.&rdquo;[10]\r\n	&nbsp;&nbsp;&nbsp; Menakıb kitabında rivayet edildiğine g&ouml;re Fatıma (s.a) bisetten beş yıl ve mira&ccedil; gecesinden &uuml;&ccedil; yıl sonra Cemadi-&uuml;l ahirin onunda d&uuml;nyaya geldi&rdquo;[11]\r\n	&nbsp;&nbsp;&nbsp; Hz Fatma (s.a), Allah&rsquo;u Teala babasının n&uuml;b&uuml;vvetini zahir ve ayan ettikten beş yıl sonra d&uuml;nyaya geldi.[12]\r\n\r\n\r\n	Bu g&ouml;r&uuml;ş esasınca Hz Zehra (s.a) vefat ettiğinde on sekiz yaşında idi. Bu nazariye sadece Şeyh Tusi&rsquo;den (d 460) sonra Şii muhaddisler ve m&uuml;teahhir tarih yazarları yanında kabul g&ouml;r&uuml;lm&uuml;şt&uuml;r. Var olan bazı delil ve karineler de bu g&ouml;r&uuml;ş&uuml; diğer nazariyelere karşı tercih etmemize sebep olmuştur. Bu g&ouml;r&uuml;ş&uuml;n doğruluğunu g&ouml;steren en &ouml;nemli delil ve karine M&uuml;slim&rsquo;in nakil ettiği hadistir:\r\n\r\n\r\n	&ldquo;Ebu cehil, Allah Resul&uuml; (s.a.a) secde halindeyken başına koyunların artıklarını d&ouml;kt&uuml;. Birisi Hz Fatma&rsquo;yı (s.a) haber etti. O zamanlar fazla yaşı olmayan ve k&uuml;&ccedil;&uuml;k bir kız olan Fatma (s.a) geldi ve babasının y&uuml;z&uuml;n&uuml; temizledi ve m&uuml;şriklere beddua etti.&rdquo;[13] &nbsp;\r\n\r\n\r\n	Bu olay Ebu Talip&rsquo;in vefatından sonra, yani bi&rsquo;setten on bir veya on iki yıl sonra vuku bulmuştur. Rivayette Hz Fatıma (s.a) fazla yaşı olmayan, k&uuml;&ccedil;&uuml;k bir kız olarak nitelendirilmesi onun k&uuml;&ccedil;&uuml;k yaşta olduğu ve bisetten sonra d&uuml;nyaya geldiğine dair şahitlik etmektedir. Eğer hazret bisetten beş yıl &ouml;nce d&uuml;nyaya gelmiş olsaydı o zamanlarda 16 veya 18 yaşında olması gerekirdi ki bu durumda &ldquo;fazla yaşı olmayan k&uuml;&ccedil;&uuml;k kız&rdquo; vasfı s&ouml;ylenmezdi.\r\n\r\n\r\n	Bu rivayet Hz Fatıma&rsquo;nın (s.a.a) bisetten sonra ikinci veya beşinci yılda d&uuml;nyaya geldiğine şahitlik etmekte ve diğer tarihleri ret etmektedir. Başka karinelerin varlığı &ndash; her ne kadar zayıf ve ihtilaflı olsa da &ndash; bizim s&ouml;z&uuml;m&uuml;z&uuml; tekit etmektedir.[14]&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Tusi, Muhammed bin el-Hasan, Misbahu&rsquo;l M&uuml;&ccedil;tehid, Beyrut: intişaratı m&uuml;essesei fıkhı şia, h.k. 1411, c. 1, s. 793.\r\n\r\n\r\n	[2] El-Haşimi El-Basri, Muhammed b. Sa&rsquo;d b. Meni&rsquo;a (doğum: 230), Tabakatu&rsquo;l K&uuml;bra, Araştırma Muhammed Abdu&rsquo;l Kadir A&rsquo;ta, Beyrut: Daru&rsquo;l Kitabu&rsquo;l İlmiye, 1410/1990. c. 8, s 16 &ndash; 29.\r\n\r\n\r\n	[3] A.g.e c. 1, s. 106\r\n\r\n\r\n	[4] Yakub&icirc; Ebi Vazih, Ahmed b. Ebi Yakub b. Cafer b. Veheb vazihu&rsquo;l katibu&rsquo;l Abbasi maruf (292&rsquo;de hayattaydı), &ldquo;Tarih-i Yakub&icirc;&rdquo;, Beyrut: Darı Sadır, b.t.y. c. 2, s. 20; El- Mes&rsquo;udi, ebu&rsquo;l Hasan Ali ibni&rsquo;l H&uuml;seyin b. Ali (doğum: 346), &ldquo;Murucu&rsquo;z Zehep ve Me&rsquo;adini&rsquo;l Cuvher&rdquo;, Tahkik: Es&rsquo;ad Dager, baskı 2, Kum: Daru&rsquo;l Hicret, hk 1409, c. 2, s. 291.\r\n\r\n\r\n	[5] &ldquo;Tarih-i Yakub&icirc;&rdquo;, c. 2, s. 115.\r\n\r\n\r\n	[6] &ldquo;M&uuml;stedrek&rdquo;, c. 3, s. 176, hadis 4769; İbni Abdu&rsquo;l Bir, Ebu amr Yusuf bin Abdullah bin Muhammed (d.t. 463), &ldquo;El- İsti&rsquo;ab fi Marifeti&rsquo;l Ashab&rdquo;, - El- Esabe Haşiyesinde &ndash; c. 4, s. 374; Biharu&rsquo;l-Envar, c. 43, s. 8, Şeyh M&uuml;fid&rsquo;in Hadaiku&rsquo;r Riyaz kitabından nakil; Tusi, Misbahu&rsquo;l M&uuml;&ccedil;tehid, s. 554, Hindistan baskısı; Kef&rsquo;emi, El- Misbah, s. 512, Daru&rsquo;l Kitap İlmiyeyi Kum baskısı; Nihayetu&rsquo;l Erb, c. 18, s. 213.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	[7] M&uuml;stedrek, c. 3, s. 178, hadis 4765.\r\n\r\n\r\n	[8] Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.43, s.9, Daru&rsquo;l Vefa, Beyrut, hk 1404, 110 ciltlik.\r\n\r\n\r\n	[9] Hilli, Raziyu&rsquo;d-Din Ali b. Yusuf, &ldquo;El- Adedu&rsquo;l Kaviyye&rdquo;, s. 219, intişaratı kitabhane, Ayetullah Mer&rsquo;aşi Necefi, Kum, hk 1408, bir ciltlik; Misbahu&rsquo;l M&uuml;&ccedil;tehid, s. 793.\r\n\r\n\r\n	[10] Kafi, c. 1, s. 458, hadis 10, Abdullah ibni Cafer ve Sa&rsquo;d ibni Abdullah b&uuml;t&uuml;n bunlar İbrahim ibni Mehziyardan, o da kendi kardeşi olan Ali ibni Mehziyardan, o da Hasan ibni Mehbubdan, ibni Mahbub da Hişam ibni Salimden, ibni Salim de Habib ibni Secistaniden ş&ouml;yle naklediyor: &ldquo;Ebu Cafer den (s.a.a) ş&ouml;yle s&ouml;ylediğini duydum:&nbsp; &ldquo;Muhammedin (s.a.a) kızı Fatma (s.a.) peygamberin bisetinden beş sene sonra doğdu. Vefat ederken on sekiz yaşında ve yetmiş beş g&uuml;n sahibi idi&rdquo;.\r\n\r\n\r\n	[11] Ş&ouml;yle nakil edilmiştir: &ldquo;Fatma (s.a) Mekkede bisetten beş ve mira&ccedil; gecesinden de &uuml;&ccedil; yıl sonra cemadiel aherin onuncu g&uuml;n&uuml;nde d&uuml;nyaya geldi. (Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.95, s.196: Daru&rsquo;l Vefa, Beyrut, hk 1404, 110 ciltlik.; Hilli, Raziyud-Din Ali bin Yusuf, El- Adedi&rsquo;l Gaviyye, s. 220, intişaratı kitabhane, Ayetullah Mer&rsquo;aşi Necefi, Kum, hk 1408, bir ciltlik.\r\n\r\n\r\n	[12] Hilli, Raziyud-Din Ali bin Yusuf, El- Adedi&rsquo;l Kaviyye, s. 219, &ldquo;Fatma (s.a) babasının n&uuml;b&uuml;vveti Allah tarafından izhar edildikten beş sene sonra d&uuml;nyaya geldi&rdquo;. intişaratı kitabhane, Ayetullah Mer&rsquo;aşi Necefi, Kum, hk 1408, bir ciltlik.\r\n\r\n\r\n	[13] Sahih-i M&uuml;slim, s. 3, Kitabu&rsquo;l Cihad ve&rsquo;s Seyr, hadis 107.\r\n\r\n\r\n	[14] Nesai&rsquo;nin rivayeti gibi; Ebu Bekir onu istedi ama Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: Yaşı daha k&uuml;&ccedil;&uuml;kt&uuml;r. S&uuml;neni Nesai, c. 6, s. 62, Daru&rsquo;l kitabu&rsquo;l arabiye baskısı. Başka kaynaklardan da buna benzer haberlere gelmiştir. Bu rivayetlere şunlarda eklenmiştir: &ldquo;Allah&rsquo;ın h&uuml;km&uuml;n&uuml; bekliyorum&rdquo; ve &ldquo;o k&uuml;&ccedil;&uuml;kt&uuml;r&rdquo;. Tabakatu&rsquo;l K&uuml;bra, c. 8, s. 19. Yine ş&ouml;yle gelmiştir: &ldquo;Allah Resul&uuml; bu emri (Hz Fatıma&rsquo;yı (s.a) istemeleri) ikisi i&ccedil;in kabul etmedi.&rdquo; Usdu&rsquo;l&nbsp; Gabe, c. 7, s. 221.'),(464,'tr481','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Başarılı evlilik, duygusal ve cinsel ihtiya&ccedil;ları karşıladığı i&ccedil;in eşleri g&uuml;nahlardan koruyup, Allah&rsquo;a yakınlaştırdığından huzura kavuşturur. Ama gayri meşru cinsel ilişkiler ve diğer dini &ouml;l&ccedil;&uuml;lere uyulmadan yapılan evlilikler tek başına huzur vermemekteler.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Başarılı evlilik, duygusal ve cinsel ihtiya&ccedil;ları karşıladığı i&ccedil;in insanı bir&ccedil;ok g&uuml;nahlardan korumaktadır. Diğer şartlarda ger&ccedil;ekleşirse insanla yaratıcısı arasında daha g&uuml;zel bir bağ ortaya &ccedil;ıkar. Allah&rsquo;la ger&ccedil;ekleştirilen bu bağın neticesi huzura varmaktır. Zira &lsquo;Kalbler yalnızca Allah&#39;ı anmakla huzura kavuşur.&rsquo;[1]</p>\r\n\r\n<p>\r\n	Buna g&ouml;re evlilik sadece bu maksada ulaşmak i&ccedil;in değerlendirilirse, Kur&rsquo;an&rsquo;da gelen ibadet,[2] tehecc&uuml;d,[3] g&uuml;zel ahlak[4] vs. tavsiyelerle beraber insanı hedefine ulaştırır.</p>\r\n\r\n<p>\r\n	B&ouml;yle bir d&uuml;ş&uuml;ncede doğal olarak:</p>\r\n\r\n<p>\r\n	1- Gayri meşru cinsel ilişkiler insana istenilen huzuru vermeyeceğinden onu Allah&rsquo;tan uzaklaştırır.</p>\r\n\r\n<p>\r\n	2- İslam yalnızca evliliğin kendisini &ouml;nermemiş, aynı zamanda aile i&ccedil;indede samimi ilişkileride tavsiye etmiştir.[5] Bu durumda gerekli &ouml;l&ccedil;&uuml;lere sahip olan ve diğer dini &ouml;l&ccedil;&uuml;lere uyulan evlilik insanı huzura kavuşturur. Ama huzursuzluğa neden olursa boşanmak huzurdan ka&ccedil;mak sayılmaz.</p>\r\n\r\n<p>\r\n	3- Şu noktayıda dikkate alalım ki bazıları hayali bir huzur kurgulayarak ger&ccedil;ek huzurdan ka&ccedil;maktadırlar. Tıpkı Allah&rsquo;la bulacağı ger&ccedil;ek huzuru bırakıp d&uuml;nyaya d&uuml;şk&uuml;n olanın hayali huzurun peşinde olması gibi. Bir&ccedil;ok boşanma belkide huzurdan ka&ccedil;maktır ve boşanan taraflar i&ccedil;in daha huzurlu bir gelecek sağlamaz.&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] -Ra&rsquo;d/28</p>\r\n\r\n<p>\r\n	[2] -Zariyat/56</p>\r\n\r\n<p>\r\n	[3] -İsra/79</p>\r\n\r\n<p>\r\n	[4] -Bakara/83</p>\r\n\r\n<p>\r\n	[5] -&lsquo;Kendi aranızda g&uuml;zelce danışıp g&ouml;r&uuml;şerek yapın bu işleri.&rsquo; (Talak/6).</p>\r\n','Başarılı evlilik, duygusal ve cinsel ihtiya&ccedil;ları karşıladığı i&ccedil;in eşleri g&uuml;nahlardan koruyup, Allah&rsquo;a yakınlaştırdığından huzura kavuşturur. Ama gayri meşru cinsel ilişkiler ve diğer dini &ouml;l&ccedil;&uuml;lere uyulmadan yapılan evlilikler tek başına huzur vermemekteler.','&nbsp;Başarılı evlilik, duygusal ve cinsel ihtiya&ccedil;ları karşıladığı i&ccedil;in insanı bir&ccedil;ok g&uuml;nahlardan korumaktadır. Diğer şartlarda ger&ccedil;ekleşirse insanla yaratıcısı arasında daha g&uuml;zel bir bağ ortaya &ccedil;ıkar. Allah&rsquo;la ger&ccedil;ekleştirilen bu bağın neticesi huzura varmaktır. Zira &lsquo;Kalbler yalnızca Allah&#39;ı anmakla huzura kavuşur.&rsquo;[1]\r\n\r\n\r\n	Buna g&ouml;re evlilik sadece bu maksada ulaşmak i&ccedil;in değerlendirilirse, Kur&rsquo;an&rsquo;da gelen ibadet,[2] tehecc&uuml;d,[3] g&uuml;zel ahlak[4] vs. tavsiyelerle beraber insanı hedefine ulaştırır.\r\n\r\n\r\n	B&ouml;yle bir d&uuml;ş&uuml;ncede doğal olarak:\r\n\r\n\r\n	1- Gayri meşru cinsel ilişkiler insana istenilen huzuru vermeyeceğinden onu Allah&rsquo;tan uzaklaştırır.\r\n\r\n\r\n	2- İslam yalnızca evliliğin kendisini &ouml;nermemiş, aynı zamanda aile i&ccedil;indede samimi ilişkileride tavsiye etmiştir.[5] Bu durumda gerekli &ouml;l&ccedil;&uuml;lere sahip olan ve diğer dini &ouml;l&ccedil;&uuml;lere uyulan evlilik insanı huzura kavuşturur. Ama huzursuzluğa neden olursa boşanmak huzurdan ka&ccedil;mak sayılmaz.\r\n\r\n\r\n	3- Şu noktayıda dikkate alalım ki bazıları hayali bir huzur kurgulayarak ger&ccedil;ek huzurdan ka&ccedil;maktadırlar. Tıpkı Allah&rsquo;la bulacağı ger&ccedil;ek huzuru bırakıp d&uuml;nyaya d&uuml;şk&uuml;n olanın hayali huzurun peşinde olması gibi. Bir&ccedil;ok boşanma belkide huzurdan ka&ccedil;maktır ve boşanan taraflar i&ccedil;in daha huzurlu bir gelecek sağlamaz.&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] -Ra&rsquo;d/28\r\n\r\n\r\n	[2] -Zariyat/56\r\n\r\n\r\n	[3] -İsra/79\r\n\r\n\r\n	[4] -Bakara/83\r\n\r\n\r\n	[5] -&lsquo;Kendi aranızda g&uuml;zelce danışıp g&ouml;r&uuml;şerek yapın bu işleri.&rsquo; (Talak/6).'),(465,'tr480','<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	<strong>Ayetullah el-Uzma Hamanei&rsquo;nin B&uuml;rosu: </strong>B&ouml;yle durumlarda &ouml;l&ccedil;&uuml; kanuna uymaktır.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	<strong>Ayetullah el-Uzma Sistani&rsquo;nin B&uuml;rosu: </strong>&Uuml;cret adı altında olmazsa sakıncası yoktur.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	<strong>Ayetullah el-Uzma Mekarim Şirazi&rsquo;nin B&uuml;rosu: </strong>Kanuna aykırı olmazsa sakıncası yoktur. Bu konuda ilgili sorumlulara danışmalısınız.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	<strong>Ayetullah el-Uzma Safi Gulpaygani&rsquo;nin B&uuml;rosu: </strong>İş yerinde olmadığınız saatler i&ccedil;in para veriliyorsa (yaptığınız iş i&ccedil;in değil), aynı zamanda başka bir yerden de aynı saat i&ccedil;in para alıyorsanız birinci iş yerine ait parayı geri vermeniz gerekiyor.</p>\r\n\r\n<p dir=\"ltr\" style=\"text-align: justify;\">\r\n	&nbsp;</p>\r\n','','Ayetullah el-Uzma Hamanei&rsquo;nin B&uuml;rosu: B&ouml;yle durumlarda &ouml;l&ccedil;&uuml; kanuna uymaktır.\r\n\r\n\r\n	Ayetullah el-Uzma Sistani&rsquo;nin B&uuml;rosu: &Uuml;cret adı altında olmazsa sakıncası yoktur.\r\n\r\n\r\n	Ayetullah el-Uzma Mekarim Şirazi&rsquo;nin B&uuml;rosu: Kanuna aykırı olmazsa sakıncası yoktur. Bu konuda ilgili sorumlulara danışmalısınız.\r\n\r\n\r\n	Ayetullah el-Uzma Safi Gulpaygani&rsquo;nin B&uuml;rosu: İş yerinde olmadığınız saatler i&ccedil;in para veriliyorsa (yaptığınız iş i&ccedil;in değil), aynı zamanda başka bir yerden de aynı saat i&ccedil;in para alıyorsanız birinci iş yerine ait parayı geri vermeniz gerekiyor.\r\n\r\n\r\n	&nbsp;',''),(466,'tr479','<p>\r\n	&nbsp;Bildiğiniz gibi namaz bir tekliftir. Ama teklif olmasının yanı sıra yaşamda maddi ve manevi eser ve bereketlere sahiptir. Servet sahibi olan bir kimsenin varisleri vefatından sonra birisini ecir alarak namazını kıldırarak onun azabını azaltabilmeleri m&uuml;mk&uuml;n olabilir ama kesinlikle namazın d&uuml;nyevi ve manevi eser ve bereketlerinden mahrum kalacaktır. Namaz kılan bir kimse ile namaz kılmayıp &ouml;l&uuml;m&uuml;nden sonra birisini ecir alarak namazı kıldırılmış olan bir kimsenin arasında var olan bazı farklar ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; D&uuml;nyada gerekli şartlara riayet ederek namaz kılan bir kimse ile d&uuml;nyadan gittikten sonra onun yerine namazı kılınmış olan bir kimse arasında var olan farklardan birsi şudur: D&uuml;nyadan namaz kılan bir kimsenin namazı onu d&uuml;nyada diğer g&uuml;nahlardan sakındırır. &ldquo;Namaz, insanı hay&acirc;sızlıktan ve k&ouml;t&uuml;l&uuml;kten alıkoyar. Allah&rsquo;ı anmak (olan namaz) elbette en b&uuml;y&uuml;k ibadettir. Allah, yaptıklarınızı biliyor&rdquo;.[1] Elbette kılınan her namaz haiz olduğu kemal şartlarına ve sahip olduğu ibadet ruhuna oranla sahibini hay&acirc;sızlıklardan ve k&ouml;t&uuml;l&uuml;klerden uzaklaştırır. Ama namaz kılmayan bir kimse bu t&uuml;r maneviyatlardan yoksundur ve g&uuml;naha ve fesada y&ouml;nelir. D&uuml;nyadaki hay&acirc;sızlıklar ve g&uuml;nahların &ccedil;oğu namazın kılınmamasından kaynaklanmaktadır.<br />\r\n	&nbsp;&nbsp;&nbsp; D&uuml;nyada yaşayan bir kimse ilahi nimet ve bereketlere muhta&ccedil;tır. D&uuml;nya hayatında ilahi nimet ve rahmete neden olan nedenlerden birisi namazdır. D&uuml;nya hayatında namaz kılmayan bir insan ilahi rahmetten uzak ve mahrum kalır. Elbette b&ouml;yle bir kimse servet sahibi olan birisi olabilir. Ama onun bu serveti onu Allaha yakınlaştırması gerekirken ona engel olmuş ve onu uzaklaştırmıştır. Zira onun d&uuml;nyaya dalmasından başka bir d&uuml;ş&uuml;ncesi yoktur. Onun yaşamında ilahi niyet yoktur. Namaz kılmayan bir kimse i&ccedil;in &ouml;l&uuml;m&uuml;nden sonra namazı kılınması m&uuml;mk&uuml;n olsa bile. Tabi eğer onunun namazını yerine getirecek birisi buluna bilinirse. Bu durumda bile sadece onun &uuml;zerinde var olan teklif kalkacaktır. Ama hem d&uuml;nya da ve hem de ahrette ilahi rahmetten, ilahi yakınlıktan ve y&uuml;ce manevi değerden yoksun kalır.</p>\r\n\r\n<p>\r\n	Namaz kılan kimse ile namaz kılmayan bir kimse arasında var olan farklar hakkın daha fazla bilgi edinmek i&ccedil;in aşağıdaki indexlere m&uuml;racaat ediniz.</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; &ldquo;mana ve asar namaz&rdquo;; suali 13683 (site: 13512).<br />\r\n	&nbsp;&nbsp;&nbsp; &ldquo;illeti v&uuml;cud-i namaz&rdquo;, sual: 11395 (site: 11251).<br />\r\n	&nbsp;&nbsp;&nbsp; &ldquo;tariki namaz&rdquo;; sual 3075 (site: 33130).<br />\r\n	&nbsp;&nbsp;&nbsp; &ldquo;namaz bı niyabet ez peder ve mader&rdquo;; sual 9072 (site: 9049). &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Ankebut, 45.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','','&nbsp;Bildiğiniz gibi namaz bir tekliftir. Ama teklif olmasının yanı sıra yaşamda maddi ve manevi eser ve bereketlere sahiptir. Servet sahibi olan bir kimsenin varisleri vefatından sonra birisini ecir alarak namazını kıldırarak onun azabını azaltabilmeleri m&uuml;mk&uuml;n olabilir ama kesinlikle namazın d&uuml;nyevi ve manevi eser ve bereketlerinden mahrum kalacaktır. Namaz kılan bir kimse ile namaz kılmayıp &ouml;l&uuml;m&uuml;nden sonra birisini ecir alarak namazı kıldırılmış olan bir kimsenin arasında var olan bazı farklar ş&ouml;yledir:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; D&uuml;nyada gerekli şartlara riayet ederek namaz kılan bir kimse ile d&uuml;nyadan gittikten sonra onun yerine namazı kılınmış olan bir kimse arasında var olan farklardan birsi şudur: D&uuml;nyadan namaz kılan bir kimsenin namazı onu d&uuml;nyada diğer g&uuml;nahlardan sakındırır. &ldquo;Namaz, insanı hay&acirc;sızlıktan ve k&ouml;t&uuml;l&uuml;kten alıkoyar. Allah&rsquo;ı anmak (olan namaz) elbette en b&uuml;y&uuml;k ibadettir. Allah, yaptıklarınızı biliyor&rdquo;.[1] Elbette kılınan her namaz haiz olduğu kemal şartlarına ve sahip olduğu ibadet ruhuna oranla sahibini hay&acirc;sızlıklardan ve k&ouml;t&uuml;l&uuml;klerden uzaklaştırır. Ama namaz kılmayan bir kimse bu t&uuml;r maneviyatlardan yoksundur ve g&uuml;naha ve fesada y&ouml;nelir. D&uuml;nyadaki hay&acirc;sızlıklar ve g&uuml;nahların &ccedil;oğu namazın kılınmamasından kaynaklanmaktadır.\r\n	&nbsp;&nbsp;&nbsp; D&uuml;nyada yaşayan bir kimse ilahi nimet ve bereketlere muhta&ccedil;tır. D&uuml;nya hayatında ilahi nimet ve rahmete neden olan nedenlerden birisi namazdır. D&uuml;nya hayatında namaz kılmayan bir insan ilahi rahmetten uzak ve mahrum kalır. Elbette b&ouml;yle bir kimse servet sahibi olan birisi olabilir. Ama onun bu serveti onu Allaha yakınlaştırması gerekirken ona engel olmuş ve onu uzaklaştırmıştır. Zira onun d&uuml;nyaya dalmasından başka bir d&uuml;ş&uuml;ncesi yoktur. Onun yaşamında ilahi niyet yoktur. Namaz kılmayan bir kimse i&ccedil;in &ouml;l&uuml;m&uuml;nden sonra namazı kılınması m&uuml;mk&uuml;n olsa bile. Tabi eğer onunun namazını yerine getirecek birisi buluna bilinirse. Bu durumda bile sadece onun &uuml;zerinde var olan teklif kalkacaktır. Ama hem d&uuml;nya da ve hem de ahrette ilahi rahmetten, ilahi yakınlıktan ve y&uuml;ce manevi değerden yoksun kalır.\r\n\r\n\r\n	Namaz kılan kimse ile namaz kılmayan bir kimse arasında var olan farklar hakkın daha fazla bilgi edinmek i&ccedil;in aşağıdaki indexlere m&uuml;racaat ediniz.\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; &ldquo;mana ve asar namaz&rdquo;; suali 13683 (site: 13512).\r\n	&nbsp;&nbsp;&nbsp; &ldquo;illeti v&uuml;cud-i namaz&rdquo;, sual: 11395 (site: 11251).\r\n	&nbsp;&nbsp;&nbsp; &ldquo;tariki namaz&rdquo;; sual 3075 (site: 33130).\r\n	&nbsp;&nbsp;&nbsp; &ldquo;namaz bı niyabet ez peder ve mader&rdquo;; sual 9072 (site: 9049). &nbsp;\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Ankebut, 45.\r\n\r\n\r\n	&nbsp;',''),(467,'tr478','<p>\r\n	&nbsp;Ramazan ayında c&uuml;n&uuml;p olan bir kimse iki durumdan birisine sahip olabilir. Ya sabah azanından &ouml;nce c&uuml;n&uuml;p olmuş ya sabah azanından sonra ve g&uuml;n boyunca c&uuml;n&uuml;p olmuştur. (Elbette oru&ccedil;lu iken cima (cinsel ilişkiyle) veya istimnan (cinsel ilişki dışında her hangi bir yolla kendinden meni &ccedil;ıkartmak) vesilesiyle c&uuml;n&uuml;p edilmemelidir. Uykuda ya başka bir nedenden dolayı kendisinden meni gelirse).</p>\r\n\r\n<p>\r\n	Sabah Azanından &Ouml;nce Ger&ccedil;ekleşen Cenabetin Gusl&uuml;:</p>\r\n\r\n<p>\r\n	İmam Humeyni (r.a.) ş&ouml;yle buyuruyor: eğer c&uuml;n&uuml;p olan bir kimse sabah namazına kadar kasten ger&ccedil;ekleşen c&uuml;n&uuml;pl&uuml;ğ&uuml;nden gus&uuml;l yapmazsa, ya eğer vazifesi teyemm&uuml;m ise kasten teyemm&uuml;m etmezse orucu batıldır.[1] Ama eğer farz olup vakti muayyen olan bir oru&ccedil; ise (nezir etmiş oru&ccedil;lar gibi) sabah azanına kadar gus&uuml;l veya teyemm&uuml;m etmezse orucu sahihtir.[2]&nbsp; Her hal&uuml;karda eğer ramazan ayında sabah azanından &ouml;nce cenabet hasıl olursa kesinlikle gus&uuml;l etmelidir.</p>\r\n\r\n<p>\r\n	Sabah Azanından Sonra Ve G&uuml;n Boyunca Ger&ccedil;ekleşen Cenabetlik Gusl&uuml;:</p>\r\n\r\n<p>\r\n	Hazreti İmam Humeyni (r.a.): Eğer oru&ccedil;lu bir kimse g&uuml;nd&uuml;z ihtilam olursa (yani uykuda iken kendisinden meni &ccedil;ıkarsa) acele gus&uuml;l etmesi vacip değildir.[3] Ama &ouml;ğle ve ikindi veya akşam veya yatsı namazlarını kılmak i&ccedil;in gus&uuml;l edilmesi gerekir. Hulasa ramazan ayının sabah azanından sonra uyandığında ihtilam olduğunu fark ederse azandan &ouml;nce ihtilam olduğunu bilse bile onun orucu sahihtir.[4] Dolayısıyla oru&ccedil;lu iken g&uuml;n boyunca b&uuml;y&uuml;k boy abdesti yapılmasında bir sakınca yoktur.</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] &ldquo;Tevzih&uuml;&rsquo;l-mesail (el-muhaşi lil imam Humeyni)&rdquo;, c. 1. S. 908-909; Mekarım Şirazi: &ldquo;&hellip;ihtiyati vacip gereğince orucu batıldır. Ama eğer gus&uuml;l edecek g&uuml;&ccedil;te değil veya vakit dar ise teyemm&uuml;m etsin.</p>\r\n\r\n<p>\r\n	[2] A.g.e., s. 909, mesele; 1620; Huyi, Tebrizi: &ldquo;eğer ramazan ayının orucu veya kazası dışında başka g&uuml;nlerde orucu ramazan ayının orucu gibi g&uuml;n&uuml; muayyen ise c&uuml;n&uuml;p olan kişi sabah azanına kadar kasten gus&uuml;l etmezse azhar (daha a&ccedil;ık olan g&ouml;r&uuml;ş) şudur ki, orucu sahihtir&rdquo;.</p>\r\n\r\n<p>\r\n	[3] A.g.e., s. 915, mesele; 1632: Fazıl: &ldquo;ihtiyatı m&uuml;stahap gereğince alel acele gus&uuml;l etmelidir&rdquo;; Mekarım: &ldquo;her ne zaman oru&ccedil;lu olan bir kimse g&uuml;nd&uuml;zleri ihtilam olursa en uygunu alelacele gus&uuml;l etsin ama eğer alelacele gus&uuml;l etmezse orucuna sakıncası yoktur&rdquo;.</p>\r\n\r\n<p>\r\n	[4] A.g.e., mesele: 1633:Mekarım: &ldquo;orucu sahihtir, ister sabah azanından &ouml;nce ihtilam olmuş olduğunu bilsin ister sabah azanından sonra ihtilam olmuş olduğunu bilsin veya ne zaman ihtilam olduğunda şek etmiş olsun fark etmez&rdquo;.</p>\r\n','','&nbsp;Ramazan ayında c&uuml;n&uuml;p olan bir kimse iki durumdan birisine sahip olabilir. Ya sabah azanından &ouml;nce c&uuml;n&uuml;p olmuş ya sabah azanından sonra ve g&uuml;n boyunca c&uuml;n&uuml;p olmuştur. (Elbette oru&ccedil;lu iken cima (cinsel ilişkiyle) veya istimnan (cinsel ilişki dışında her hangi bir yolla kendinden meni &ccedil;ıkartmak) vesilesiyle c&uuml;n&uuml;p edilmemelidir. Uykuda ya başka bir nedenden dolayı kendisinden meni gelirse).\r\n\r\n\r\n	Sabah Azanından &Ouml;nce Ger&ccedil;ekleşen Cenabetin Gusl&uuml;:\r\n\r\n\r\n	İmam Humeyni (r.a.) ş&ouml;yle buyuruyor: eğer c&uuml;n&uuml;p olan bir kimse sabah namazına kadar kasten ger&ccedil;ekleşen c&uuml;n&uuml;pl&uuml;ğ&uuml;nden gus&uuml;l yapmazsa, ya eğer vazifesi teyemm&uuml;m ise kasten teyemm&uuml;m etmezse orucu batıldır.[1] Ama eğer farz olup vakti muayyen olan bir oru&ccedil; ise (nezir etmiş oru&ccedil;lar gibi) sabah azanına kadar gus&uuml;l veya teyemm&uuml;m etmezse orucu sahihtir.[2]&nbsp; Her hal&uuml;karda eğer ramazan ayında sabah azanından &ouml;nce cenabet hasıl olursa kesinlikle gus&uuml;l etmelidir.\r\n\r\n\r\n	Sabah Azanından Sonra Ve G&uuml;n Boyunca Ger&ccedil;ekleşen Cenabetlik Gusl&uuml;:\r\n\r\n\r\n	Hazreti İmam Humeyni (r.a.): Eğer oru&ccedil;lu bir kimse g&uuml;nd&uuml;z ihtilam olursa (yani uykuda iken kendisinden meni &ccedil;ıkarsa) acele gus&uuml;l etmesi vacip değildir.[3] Ama &ouml;ğle ve ikindi veya akşam veya yatsı namazlarını kılmak i&ccedil;in gus&uuml;l edilmesi gerekir. Hulasa ramazan ayının sabah azanından sonra uyandığında ihtilam olduğunu fark ederse azandan &ouml;nce ihtilam olduğunu bilse bile onun orucu sahihtir.[4] Dolayısıyla oru&ccedil;lu iken g&uuml;n boyunca b&uuml;y&uuml;k boy abdesti yapılmasında bir sakınca yoktur.\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] &ldquo;Tevzih&uuml;&rsquo;l-mesail (el-muhaşi lil imam Humeyni)&rdquo;, c. 1. S. 908-909; Mekarım Şirazi: &ldquo;&hellip;ihtiyati vacip gereğince orucu batıldır. Ama eğer gus&uuml;l edecek g&uuml;&ccedil;te değil veya vakit dar ise teyemm&uuml;m etsin.\r\n\r\n\r\n	[2] A.g.e., s. 909, mesele; 1620; Huyi, Tebrizi: &ldquo;eğer ramazan ayının orucu veya kazası dışında başka g&uuml;nlerde orucu ramazan ayının orucu gibi g&uuml;n&uuml; muayyen ise c&uuml;n&uuml;p olan kişi sabah azanına kadar kasten gus&uuml;l etmezse azhar (daha a&ccedil;ık olan g&ouml;r&uuml;ş) şudur ki, orucu sahihtir&rdquo;.\r\n\r\n\r\n	[3] A.g.e., s. 915, mesele; 1632: Fazıl: &ldquo;ihtiyatı m&uuml;stahap gereğince alel acele gus&uuml;l etmelidir&rdquo;; Mekarım: &ldquo;her ne zaman oru&ccedil;lu olan bir kimse g&uuml;nd&uuml;zleri ihtilam olursa en uygunu alelacele gus&uuml;l etsin ama eğer alelacele gus&uuml;l etmezse orucuna sakıncası yoktur&rdquo;.\r\n\r\n\r\n	[4] A.g.e., mesele: 1633:Mekarım: &ldquo;orucu sahihtir, ister sabah azanından &ouml;nce ihtilam olmuş olduğunu bilsin ister sabah azanından sonra ihtilam olmuş olduğunu bilsin veya ne zaman ihtilam olduğunda şek etmiş olsun fark etmez&rdquo;.',''),(468,'tr477','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Masum olan (s.a.) kimseler hari&ccedil; her insan kendi yaşam ser&uuml;veninde bir&ccedil;ok yanlışlıklara ve g&uuml;nahlara m&uuml;ptela olması &ccedil;ok olanaklıdır. Ama eğer g&uuml;nah işlemiş olan kişi daha &ouml;nceki işlerinden ger&ccedil;ekten pişman ve t&ouml;vbe etmiş ise kesinlikle Allah&rsquo;ın inayetine nail olacaktır ve onun t&ouml;vbesini kabul edecektir. Eğer eşiniz daha &ouml;nceki işlerinden ger&ccedil;ekten pişman ve t&ouml;vbe etmiş ise onunla yaşamını s&uuml;rd&uuml;r. Kesinlikle bunu bil ki sizin m&uuml;k&acirc;fatınız Allah indinde mahfuzdur.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Masum (a.s.) olan kimseler g&uuml;nahlardan ve &ccedil;irkinliklere bulaşmaktan pak ve temizdirler. Masum olan insanlar dışındaki insanlar ise yaşam ser&uuml;venlerinde &ccedil;ok yanlışlıklar yapar ve g&uuml;nah işler olmaları olanaklıdır. İmam Sadık (a.s.) ş&ouml;yle buyuruyor: &ldquo;M&uuml;min kimsenin g&uuml;nahı t&ouml;vbe ile bağışlanır. Ve M&uuml;min t&ouml;vbe ettikten sonra g&uuml;zel işler yapmayı d&uuml;ş&uuml;nmelidir&hellip;&rdquo;.[1]</p>\r\n\r\n<p>\r\n	Buna binaen masum olmayan insanlar hari&ccedil; kendi yaşam ser&uuml;veninde g&uuml;nah işlemeyen kişileri bulmak &ccedil;ok azdır. Kabul g&ouml;r&uuml;lmeyen şey g&uuml;nah &uuml;zerinde kalıp ona devam etmek ve onu tekrarlamaktır. Eğer g&uuml;nah işlemeye devam eder ve t&ouml;vbe etme ve onlardan vazge&ccedil;me d&uuml;ş&uuml;ncesinde olmazsa ondan uzak ka&ccedil;mak gerekir. Ama eğer g&uuml;nah işlemiş kişi kendiişlerinden pişman olmuş ve t&ouml;vbe etmişse kesinlikle Allahın inayetine nail olacaktır. Onun t&ouml;vbesi kabul g&ouml;r&uuml;lecek ve onun gelişmesi ve ilerlemesi i&ccedil;in ortam sağlanılacaktır. G&uuml;nahk&acirc;r olan biz de Allah u Teala gibi g&uuml;nahlarından ve yanlışlıklarından vazge&ccedil;ip pişman olan kimselerin pişmanlıklarını ve t&ouml;vbe edenlerin t&ouml;vbesini kabul etmeliyiz.&nbsp;&nbsp;&nbsp;&nbsp; Onların ayıplarını ve g&uuml;nahlarını başka yerlerde a&ccedil;mamalıyız. Onlardan, gelişmelerinin, r&uuml;ştlerinin ve y&uuml;celere &ccedil;ıkmalarının fırsatını almamalıyız. Buna binaen eğer eşiniz daha &ouml;nceki işlerinden ger&ccedil;ekten vazge&ccedil;miş, pişman ve t&ouml;vbe etmiş ise onunla k&acirc;mil bir şekilde g&uuml;zel davranışlarla yaşamını devam ettir. Onun ayıplarını y&uuml;z&uuml;ne vurma ve hi&ccedil;bir yerde onun ayıplarını s&ouml;yleme! Allah u Te&acirc;l&acirc; ondan kendi nimetlerini esirgemediği gibi sizde ona iyilik yapınız. Kesinlikle biliniz ki sizin ecriniz ve m&uuml;k&acirc;fatınız Allah katında mahfuzdur. Yapılacak bu affın ve bağışın sizler i&ccedil;in bir&ccedil;ok semeresi ve bereketi olacaktır.</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] K&uuml;leyni, &ldquo;Kafi&rdquo;, Tahran: İntişarat-i Daru&rsquo;l - Kitabi&rsquo;l - İslamiye, c. 2, s. 434, hadis no: 6.</p>\r\n','Masum olan (s.a.) kimseler hari&ccedil; her insan kendi yaşam ser&uuml;veninde bir&ccedil;ok yanlışlıklara ve g&uuml;nahlara m&uuml;ptela olması &ccedil;ok olanaklıdır. Ama eğer g&uuml;nah işlemiş olan kişi daha &ouml;nceki işlerinden ger&ccedil;ekten pişman ve t&ouml;vbe etmiş ise kesinlikle Allah&rsquo;ın inayetine nail olacaktır ve onun t&ouml;vbesini kabul edecektir. Eğer eşiniz daha &ouml;nceki işlerinden ger&ccedil;ekten pişman ve t&ouml;vbe etmiş ise onunla yaşamını s&uuml;rd&uuml;r. Kesinlikle bunu bil ki sizin m&uuml;k&acirc;fatınız Allah indinde mahfuzdur.','&nbsp;Masum (a.s.) olan kimseler g&uuml;nahlardan ve &ccedil;irkinliklere bulaşmaktan pak ve temizdirler. Masum olan insanlar dışındaki insanlar ise yaşam ser&uuml;venlerinde &ccedil;ok yanlışlıklar yapar ve g&uuml;nah işler olmaları olanaklıdır. İmam Sadık (a.s.) ş&ouml;yle buyuruyor: &ldquo;M&uuml;min kimsenin g&uuml;nahı t&ouml;vbe ile bağışlanır. Ve M&uuml;min t&ouml;vbe ettikten sonra g&uuml;zel işler yapmayı d&uuml;ş&uuml;nmelidir&hellip;&rdquo;.[1]\r\n\r\n\r\n	Buna binaen masum olmayan insanlar hari&ccedil; kendi yaşam ser&uuml;veninde g&uuml;nah işlemeyen kişileri bulmak &ccedil;ok azdır. Kabul g&ouml;r&uuml;lmeyen şey g&uuml;nah &uuml;zerinde kalıp ona devam etmek ve onu tekrarlamaktır. Eğer g&uuml;nah işlemeye devam eder ve t&ouml;vbe etme ve onlardan vazge&ccedil;me d&uuml;ş&uuml;ncesinde olmazsa ondan uzak ka&ccedil;mak gerekir. Ama eğer g&uuml;nah işlemiş kişi kendiişlerinden pişman olmuş ve t&ouml;vbe etmişse kesinlikle Allahın inayetine nail olacaktır. Onun t&ouml;vbesi kabul g&ouml;r&uuml;lecek ve onun gelişmesi ve ilerlemesi i&ccedil;in ortam sağlanılacaktır. G&uuml;nahk&acirc;r olan biz de Allah u Teala gibi g&uuml;nahlarından ve yanlışlıklarından vazge&ccedil;ip pişman olan kimselerin pişmanlıklarını ve t&ouml;vbe edenlerin t&ouml;vbesini kabul etmeliyiz.&nbsp;&nbsp;&nbsp;&nbsp; Onların ayıplarını ve g&uuml;nahlarını başka yerlerde a&ccedil;mamalıyız. Onlardan, gelişmelerinin, r&uuml;ştlerinin ve y&uuml;celere &ccedil;ıkmalarının fırsatını almamalıyız. Buna binaen eğer eşiniz daha &ouml;nceki işlerinden ger&ccedil;ekten vazge&ccedil;miş, pişman ve t&ouml;vbe etmiş ise onunla k&acirc;mil bir şekilde g&uuml;zel davranışlarla yaşamını devam ettir. Onun ayıplarını y&uuml;z&uuml;ne vurma ve hi&ccedil;bir yerde onun ayıplarını s&ouml;yleme! Allah u Te&acirc;l&acirc; ondan kendi nimetlerini esirgemediği gibi sizde ona iyilik yapınız. Kesinlikle biliniz ki sizin ecriniz ve m&uuml;k&acirc;fatınız Allah katında mahfuzdur. Yapılacak bu affın ve bağışın sizler i&ccedil;in bir&ccedil;ok semeresi ve bereketi olacaktır.\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] K&uuml;leyni, &ldquo;Kafi&rdquo;, Tahran: İntişarat-i Daru&rsquo;l - Kitabi&rsquo;l - İslamiye, c. 2, s. 434, hadis no: 6.'),(469,'tr476','<p>\r\n	&nbsp;Hazreti Ayatullahe&rsquo;l uazma Hamenei:</p>\r\n\r\n<p>\r\n	Yatırılmış olan paradan kesp edilmiş menfaatin her miktarına bir sefere mahsus humus taalluk eder. Karzul hasene şeklinde bankaya yatırmak humusun sakıt olmasına neden olamıyor.[1] Ama eğer yaşamdaki ihtiya&ccedil;ların giderilmesi i&ccedil;in olursa ve yakın zamanda &ouml;rneğin humus senesinden iki veya &uuml;&ccedil; sonra g&ouml;ze almış olduğu yerlerde sarf&nbsp; ediyorsa humsunu vermesi vacip değildir.[2]</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	[1] Musevi, Humeyni, Seyit Ruhullah, &ldquo;Tevzi&uuml;&rsquo;l - mesail (el-Muhaşi Lil İmmam el-Humeyni), baskı 8, Kum: M&uuml;esesei Neşri İslami Vabeste Bı Camieyi M&uuml;derrisin, 1424, h.k. c. 2, s. 88, soru no: 955.</p>\r\n\r\n<p>\r\n	[2] A.g.e., mesele no: 956.</p>\r\n','','&nbsp;Hazreti Ayatullahe&rsquo;l uazma Hamenei:\r\n\r\n\r\n	Yatırılmış olan paradan kesp edilmiş menfaatin her miktarına bir sefere mahsus humus taalluk eder. Karzul hasene şeklinde bankaya yatırmak humusun sakıt olmasına neden olamıyor.[1] Ama eğer yaşamdaki ihtiya&ccedil;ların giderilmesi i&ccedil;in olursa ve yakın zamanda &ouml;rneğin humus senesinden iki veya &uuml;&ccedil; sonra g&ouml;ze almış olduğu yerlerde sarf&nbsp; ediyorsa humsunu vermesi vacip değildir.[2]\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	[1] Musevi, Humeyni, Seyit Ruhullah, &ldquo;Tevzi&uuml;&rsquo;l - mesail (el-Muhaşi Lil İmmam el-Humeyni), baskı 8, Kum: M&uuml;esesei Neşri İslami Vabeste Bı Camieyi M&uuml;derrisin, 1424, h.k. c. 2, s. 88, soru no: 955.\r\n\r\n\r\n	[2] A.g.e., mesele no: 956.',''),(470,'tr475','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		G&ouml;r&uuml;n&uuml;r ve zahiri alemde insanların &ccedil;oğu ilahi fıtratlarındaki misakı ve s&ouml;zleşmeyi unuturlar. Allah tarafından kendilerine bağışlanan v&uuml;cudu ve varlığı kabul ettiklerini hatırlamıyorlar. Kendilerine y&ouml;nelik olan kendi yaşamlarının zorunlu olduğunu sanırlar. Oysaki gafletin perdelerinin kenara itilmesi, kendi v&uuml;cudunun b&uuml;t&uuml;n boyutlarına y&ouml;nelik marifetinin ve bilgisinin fazlalaşmasıyla tedrici olarak hatırlayacaktır ve varlığının sorumluluğunu &uuml;stlenecektir. Bununla birlikte insanın kalbinin en derinliklerinden kendisinin kendi varlığına &acirc;şık olduğunu anlamanın en a&ccedil;ık yolu hi&ccedil;bir zaman ilahi olan bu bağışın (v&uuml;cudun) elden vermeye hazır olmamasıdır. Hi&ccedil; kimse kendi varlığını elden vermeye hazır değildir. Bu onun ne kadar varlığına &acirc;şık olduğunu ve Allahın da ona vermiş olduğu bu v&uuml;cut onun bu aşkı doğrultusunda ger&ccedil;ekleşmiş olduğunu g&ouml;stermektedir.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;İnsan ruh, zihin ve cisim olmak &uuml;zere &uuml;ş unsurdan şekillenmiştir. İnsanın ezelde Allah ile ger&ccedil;ekleştirdiği s&ouml;zleşme ve misak, başka bir beyanla insanın Allah ile olan v&uuml;cutsal ilişki cisim ve zihninin &ouml;tesindedir. (Allahın evliyaları bu durumdan m&uuml;stesnadırlar zira onlar bu durumdan haberdar olmuşlardır). Buna binaen &ccedil;oğu zamanlarda insan unutkanlığa m&uuml;ptela olur. Fıtri olan misak ve s&ouml;zleşmesini unutur. Peygamber ve Allahın velileri (evliyaullahlar) zikirden dolayı bu makamı hatırlamış kimselerdir. Onların t&uuml;m uğraşları diğer insanları da asıl ve hakiki yerlerine d&ouml;nd&uuml;r&uuml;p oraya yerleştirmektir.</p>\r\n\r\n<p>\r\n	D&uuml;nyaya gelen her insan aslında daha d&uuml;nyaya gelmeden &ouml;nce v&uuml;cut feyzini kabul etmiştir. Sonu&ccedil; itibariyle de kendi fıtratsal kemalinden haberdar olacaktır. Hayata temay&uuml;l etme, var olma ve v&uuml;cut bulma insanın en zati ve doğal temay&uuml;llerindendir. T&uuml;m v&uuml;cuduyla istemektedir. Hata kendi yaşamlarında sorunlara maruz kalan insanların &ccedil;oğu bile diğerlerinden daha fazla yaşama &acirc;şık olduğundan dolayıdır. Zira bunlar g&ouml;r&uuml;n&uuml;rde var olan şartlarda kendi bu aşklarına cevap bulamadıklarından dolayı g&ouml;r&uuml;n&uuml;rde var olan her şeyden &uuml;mitsiz olmuşlardır. Asıl itibariyle bunlar g&ouml;r&uuml;n&uuml;rdeki şartlardan &uuml;mitsiz olmuşlardır. V&uuml;cudun kendisine ve Allahtan &uuml;mitsize d&uuml;şmemişlerdir.</p>\r\n\r\n<p>\r\n	Belki de manevi bir bakışla ş&ouml;yle diyebiliriz ki zahiri ve g&ouml;r&uuml;n&uuml;rdeki bu d&uuml;nyaya olan &uuml;mitsizliğin kendisi i&ccedil;indeki Allaha d&ouml;nme başlangıcı olabilir. İnsanın yalnızlıkta Allah ile dost olma ve Allah&#39;ı kendi i&ccedil; d&uuml;nyasında bulmak i&ccedil;in en uygun bir zaman olduğu gibi. Buna rağmen &ccedil;oğunlukla insanlar Allaha en &ccedil;ok ihtiya&ccedil; duydukları vakit Allah tan ka&ccedil;arlar.</p>\r\n\r\n<p>\r\n	Buna binaen varlığı ve v&uuml;cut şeklindeki bağışı ink&acirc;r etmek fıtri olamayan bir halettir. Dış, fer&#39;i ve arizi etkenler ve amiller tarafından insana ilka edilmektedir. Hata intihara başvuranlar bile fıtri olarak yok olmayacaklarını bilirler. Onların intihardan bekledikleri tek hedef karşılaşmış oldukları sorunlardan kurtulmak ve istenilen bir asayişe varmaktır. Oysa onlar bu eylemeleriyle kendilerini işlerini daha da zorlaştırıyorlar.</p>\r\n\r\n<p>\r\n	İnsanın kendi yaşamında karşılaştığı zorluklar ve sorunlar, karşılaştığı b&uuml;t&uuml;n &ccedil;etinlikler ve onların tahamm&uuml;l&uuml; onun v&uuml;cutsal değerinin oranındadır. Onu beklemekte olan son saadete karşı tahamm&uuml;l ettiği b&uuml;t&uuml;n bu zorluklar &ccedil;ok hafif gelmekte ve &ccedil;ok azdır. &Ouml;yle ki bu mertebe (nihayi kemal) insan i&ccedil;in hasıl olduğunda insanın &ccedil;ekeceği hasret ş&ouml;yle olacaktır: Keşke daha erken kendimi tanımış olsaydım ve karşılaştığım d&uuml;nyevi zorluklara karşı daha fazla sabır etmiş olsaydım.</p>\r\n\r\n<p>\r\n	Kesinlikle bilinmelidir ki cehaletin perdeleri kenara itildikten sonra ve insanın kendisine ve Allaha y&ouml;nelik olan bilgisi ve marifeti fazlalaştığında insanlardan hi&ccedil; kimse v&uuml;cutsal olan bu bağışı ink&acirc;r edemez. Ama g&ouml;r&uuml;n&uuml;r olan bu d&uuml;nyada kendilerine y&ouml;nelik olan bilgilerinin zayıflığından ve i&ccedil;sel &acirc;lemlerindeki rıza, teslimiyet, rızvan ve cennet makamından uzak kaldıklarından &ouml;t&uuml;r&uuml; varlıklarının ş&uuml;kranını yerine getirmekten uzak kalmış ve hakkını eda edemiyorlar.</p>\r\n\r\n<p>\r\n	Bilmeliyiz ki sahip olduğumuz v&uuml;cutsal nimet ve insanın varlık &acirc;leminde sahip olduğu konum Allahın halifesi olmasıdır. Yery&uuml;z&uuml; ve g&ouml;ky&uuml;z&uuml; ve meleklerin t&uuml;m&uuml; insana secde etmiş olmalarıdır. Eğer insan yaşamının ser&uuml;veninin bir b&ouml;l&uuml;m&uuml;nde kendisine bağışlanmış olan v&uuml;cudunun icbari ve mecburi olduğunu his ederse bu sadece v&uuml;cudunun metafiziksel boyutlarından perdelendiğinden dolayıdır. Bu perdeler de onun unutkanlığından kaynaklanmıştır. Zikir g&uuml;c&uuml;yle unutkanlıklarını ve gafletlerinin perdelerini kenara itmeleri gerekir. Allahın has kulları gibi Allahın kendisiyle s&ouml;zleştiği ve ondan misak aldığı, misak verdiği ve &acirc;şık olduğu g&uuml;n&uuml; yani &quot;elest&uuml; bi rabbik&uuml;m=ben sizin rabbiniz değil miyim&quot; (zer aleminin) g&uuml;n&uuml;n&uuml; hatırlatmaya &ccedil;alışmalılar.</p>\r\n\r\n<p>\r\n	&quot;Hani Rabbin (ezelde) &Acirc;demoğullarının sulplerinden z&uuml;rriyetlerini almış, onları kendilerine karşı şahit tutarak, &quot;Ben sizin Rabbiniz değil miyim?&quot; demişti. Onlar da, &quot;Evet, şahit olduk (ki Rabbimizsin)&quot; demişlerdi. B&ouml;yle yapmamız kıyamet g&uuml;n&uuml;, &quot;Biz bundan habersizdik&quot; dememeniz i&ccedil;indir&quot;.[1]</p>\r\n\r\n<p>\r\n	&Ccedil;ok sade ve basit bir mantıkla bu konuyu ş&ouml;yle ortaya koyabiliriz: her hayrın v&uuml;cudundakine karşın &acirc;dem ve yokluk onun şerri sayılır. Her hayrın mebdei ve başlangıcı olan v&uuml;cudun kendisi saf yokluğuna (ademi mutlak) karşı mutlak ve saf hayırdır. Buna binaen tarafın birisinde sırf ve saf v&uuml;cut var olmakta diğerinde ise &acirc;dem ve sırf yokluk karar almış ki mutlak şerdir. Hal b&ouml;yle olunca &acirc;dem ve yokluk tarafını diğer tarafa tercih etmek mutlak şerri mutlak hayra tercih etmek anlamındadır.&nbsp; Bu zahiri d&uuml;nya hayat ve v&uuml;cudunun gereksinimi olan bu zorluklar bu tercih i&ccedil;in bahane ve bir delil olarak g&ouml;sterilebilinir. Ama bu d&uuml;nyanın neticesinde insanın varacağı b&uuml;y&uuml;k hayırlara kıyasla bu sorunlar ve zorluklar bile hayır sayılır.</p>\r\n\r\n<p>\r\n	Buna binaen yokluk ve ademi v&uuml;cuda tercih edilmesi, gaflet ve daha sonra insanın varacağı kemallerden gafil kalmak neticesinde ancak olabilir. Aynen bir &ccedil;ocuk gibi. &Ccedil;ocuğun sağlığını koruma altına almak i&ccedil;in kendisi i&ccedil;in uygun g&ouml;r&uuml;len aşı&#39;nın kendisi i&ccedil;in neleri sağlayacağından habersiz olduğu i&ccedil;in hastalığa m&uuml;ptela olmayı ine ve aşıya tercih eder. Dolayısıyla inenin getireceği hafif ağrıdan ka&ccedil;ıyor. Oysaki onun bu tercihi onun fikirsel buluğa ulaşmadığı &ccedil;ocukluk fikri ve cehaletinden kaynaklanıyor. Kesinlikle bu &ccedil;ocuk fikirsel buluğa ulaştıktan sonra b&ouml;yle bir kararı teyit etmez. Bu nedenle Allah kendi kulları ve yaratıklarının maslahatını ve nelerin kendileri i&ccedil;in zararlı ve mefsede olduğunu daha iyi bilir. O onlara karşı, onların kendilerine karşı şefkatli olduğundan onlardan daha şefkatlidir.</p>\r\n\r\n<p>\r\n	Yazılan b&uuml;t&uuml;n bu konuların &ouml;tesinde şu noktanın hatırlatılması gerekmektedir: İnsanın yaratılışın aslı sadece Allah tarafından bir l&uuml;tuftur ki insana nasip olmuştur. Ta insan bu l&uuml;tuf sayesinde ve g&ouml;lgesinde varlık &acirc;lemindeki kemal derecelerine ulaşsın, İlahi nimetlerden yararlansın. Allaha karşı hak sahibi olsun ve hak iddia etsin değildir. Ev sahipliğini yapıp sofrasını a&ccedil;mış bir kısım insanları sofra &uuml;zerinde dizmiş olduğu nimetlerden yararlanmak i&ccedil;in davet etmiş bir kimsenin misali gibidir. B&ouml;yle bir durumda eğer birisi &ccedil;ıkıp kendi isteğiyle ben sofranın &uuml;zerinde dizilmiş nimetlerden yararlanmıyor, kendini a&ccedil; bırakıyor ve ger&ccedil;ekleşen bu a&ccedil;lık neticesinde telafisi m&uuml;mk&uuml;n olmayan &ccedil;eşitli ve farklı hastalıklar bu kişiye hamle ederse sofra sahibine işkal edilebilinir mi? Neden bunu bu sofraya davet ettiniz diye onu sorgulaya biliyor muyuz?[2]&nbsp; Acaba davet edilmiş olan bu misafirin kendisi ev sahipliğini yapanı su&ccedil;layabiliyor mu? Onu, neden beni bu sofranın &uuml;zerine davet ettin diyerek sorgulama hakkına sahip olabiliyor mu? Bu nedenle insan ile Allah arasında var olan tekvini ve doğal rabıta ve ilişki yaratıcı ve yaratılan, v&uuml;cut ile &acirc;dem arasındaki ilişki ve rabıta t&uuml;r&uuml;ndendir. İnsanın t&uuml;m varlığı Allah tarafındandır. Bu bakış a&ccedil;ısıyla bakıldığında insanın Allah &uuml;zerinde hi&ccedil;bir hakkı yoktur. Aksine Allahın sevgisel iradesi, kerem, fazlı ve l&uuml;tf&uuml;d&uuml;r. Allahın sevgisel irade (irade&#39;i hubbi) insanın yaratılmasına neden olmuştur.[3] Allahın insana olan bu sevgi insanı Allahın sıfatlarının halifesi edecek dereceye kadar yukarılara &ccedil;ıkmıştır.</p>\r\n\r\n<p>\r\n	İman anlayışına sahip olan bir tefekk&uuml;r ve anlayışta insan Allahın eninde yer alıp Allahtan bağımsız ve yaratıldığını ink&acirc;r edecek bir varlık değildir. Bu anlayış sadece h&uuml;manist bir anlayışında tasavvur edilebilinir.&nbsp; Zira bu anlayışta kalptaki Allaha olan inancı ink&acirc;r ediyor. Allaha inan&ccedil;ları olsa bile Allaha olan kalbi bir ilişkileri yoktur ve kendi varlıklarını bağımlılığın aynısı olduğunu kabul etmiyorlar.</p>\r\n\r\n<p>\r\n	Esintilerimiz ve oluşlarımız senin vergindendir</p>\r\n\r\n<p>\r\n	Nimetlerinin lezzetini geri alma</p>\r\n\r\n<p>\r\n	Nakl u bade ve camını geri alma,</p>\r\n\r\n<p>\r\n	Ger alırsan kimdir araştıracak.</p>\r\n\r\n<p>\r\n	Nakiş ve nakış edici g&uuml;&ccedil; etirirse[4]</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	[1] Araf, 172.</p>\r\n\r\n<p>\r\n	[2] Turhan, Kasım, &quot;Nıgerişi İrfani-Felsefi Ve Kelami Bı Şahsiyet Ve Kıyam İmam H&uuml;seyin&quot;, Kum: neşri &ccedil;ıl&ccedil;ırağ, 1388, s. 264. Daha fazla bilgi edinmek i&ccedil;in aynı kitabın &quot;ihtiyar der hadise kerbela&quot; faslına m&uuml;racaat ediniz.</p>\r\n\r\n<p>\r\n	[3] &quot;k&uuml;nt&uuml; kenzen mahfiyen, fe ahabebt&uuml; en &uuml;&#39;&uuml;refe, fe halekt&uuml; el-halke li key &uuml;&#39;&uuml;refe&quot; yani &quot;ben gizli bir hazine idim, tanınmak istedim, yaratıkları tanıyayım diye yaratım&quot;; &quot;Biharu&#39;l &ndash; Envar&quot;, Beyrut: m&uuml;esesei el &ndash; vefa, 1404 k. c. 84, s. 344.</p>\r\n\r\n<p>\r\n	[4] Bad-ı ma bud-i ma ez dad-i tust</p>\r\n\r\n<p>\r\n	Hestiyi ma c&uuml;mle ez tust</p>\r\n\r\n<p>\r\n	Lezzeti enam-i hud ra vamekgir</p>\r\n\r\n<p>\r\n	Ger bigiri kist c&uuml;st&uuml;c&uuml; koned,</p>\r\n\r\n<p>\r\n	Nekş-u nekaş &ccedil;&uuml;n niru koned</p>\r\n\r\n<p>\r\n	Men ger ender ma me kon der ma nezer</p>\r\n\r\n<p>\r\n	Ender ikram ve sehayi hud ne ger,</p>\r\n\r\n<p>\r\n	Ma ne budim ve takazayı ma nebud</p>\r\n\r\n<p>\r\n	L&uuml;tfi to na gofte ma miş neved,</p>\r\n\r\n<p>\r\n	nakş baş ed piş nekş başed pişi nekaş ve kalem.</p>\r\n\r\n<p>\r\n	Aciz ve beste &ccedil;&uuml;n kodek der şıkem.</p>\r\n\r\n<p>\r\n	&nbsp;&quot;Mesnevi Manevi&quot;, defteri evel, s. 31.</p>\r\n','G&ouml;r&uuml;n&uuml;r ve zahiri alemde insanların &ccedil;oğu ilahi fıtratlarındaki misakı ve s&ouml;zleşmeyi unuturlar. Allah tarafından kendilerine bağışlanan v&uuml;cudu ve varlığı kabul ettiklerini hatırlamıyorlar. Kendilerine y&ouml;nelik olan kendi yaşamlarının zorunlu olduğunu sanırlar. Oysaki gafletin perdelerinin kenara itilmesi, kendi v&uuml;cudunun b&uuml;t&uuml;n boyutlarına y&ouml;nelik marifetinin ve bilgisinin fazlalaşmasıyla tedrici olarak hatırlayacaktır ve varlığının sorumluluğunu &uuml;stlenecektir. Bununla birlikte insanın kalbinin en derinliklerinden kendisinin kendi varlığına &acirc;şık olduğunu anlamanın en a&ccedil;ık yolu hi&ccedil;bir zaman ilahi olan bu bağışın (v&uuml;cudun) elden vermeye hazır olmamasıdır. Hi&ccedil; kimse kendi varlığını elden vermeye hazır değildir. Bu onun ne kadar varlığına &acirc;şık olduğunu ve Allahın da ona vermiş olduğu bu v&uuml;cut onun bu aşkı doğrultusunda ger&ccedil;ekleşmiş olduğunu g&ouml;stermektedir.','&nbsp;İnsan ruh, zihin ve cisim olmak &uuml;zere &uuml;ş unsurdan şekillenmiştir. İnsanın ezelde Allah ile ger&ccedil;ekleştirdiği s&ouml;zleşme ve misak, başka bir beyanla insanın Allah ile olan v&uuml;cutsal ilişki cisim ve zihninin &ouml;tesindedir. (Allahın evliyaları bu durumdan m&uuml;stesnadırlar zira onlar bu durumdan haberdar olmuşlardır). Buna binaen &ccedil;oğu zamanlarda insan unutkanlığa m&uuml;ptela olur. Fıtri olan misak ve s&ouml;zleşmesini unutur. Peygamber ve Allahın velileri (evliyaullahlar) zikirden dolayı bu makamı hatırlamış kimselerdir. Onların t&uuml;m uğraşları diğer insanları da asıl ve hakiki yerlerine d&ouml;nd&uuml;r&uuml;p oraya yerleştirmektir.\r\n\r\n\r\n	D&uuml;nyaya gelen her insan aslında daha d&uuml;nyaya gelmeden &ouml;nce v&uuml;cut feyzini kabul etmiştir. Sonu&ccedil; itibariyle de kendi fıtratsal kemalinden haberdar olacaktır. Hayata temay&uuml;l etme, var olma ve v&uuml;cut bulma insanın en zati ve doğal temay&uuml;llerindendir. T&uuml;m v&uuml;cuduyla istemektedir. Hata kendi yaşamlarında sorunlara maruz kalan insanların &ccedil;oğu bile diğerlerinden daha fazla yaşama &acirc;şık olduğundan dolayıdır. Zira bunlar g&ouml;r&uuml;n&uuml;rde var olan şartlarda kendi bu aşklarına cevap bulamadıklarından dolayı g&ouml;r&uuml;n&uuml;rde var olan her şeyden &uuml;mitsiz olmuşlardır. Asıl itibariyle bunlar g&ouml;r&uuml;n&uuml;rdeki şartlardan &uuml;mitsiz olmuşlardır. V&uuml;cudun kendisine ve Allahtan &uuml;mitsize d&uuml;şmemişlerdir.\r\n\r\n\r\n	Belki de manevi bir bakışla ş&ouml;yle diyebiliriz ki zahiri ve g&ouml;r&uuml;n&uuml;rdeki bu d&uuml;nyaya olan &uuml;mitsizliğin kendisi i&ccedil;indeki Allaha d&ouml;nme başlangıcı olabilir. İnsanın yalnızlıkta Allah ile dost olma ve Allah&#39;ı kendi i&ccedil; d&uuml;nyasında bulmak i&ccedil;in en uygun bir zaman olduğu gibi. Buna rağmen &ccedil;oğunlukla insanlar Allaha en &ccedil;ok ihtiya&ccedil; duydukları vakit Allah tan ka&ccedil;arlar.\r\n\r\n\r\n	Buna binaen varlığı ve v&uuml;cut şeklindeki bağışı ink&acirc;r etmek fıtri olamayan bir halettir. Dış, fer&#39;i ve arizi etkenler ve amiller tarafından insana ilka edilmektedir. Hata intihara başvuranlar bile fıtri olarak yok olmayacaklarını bilirler. Onların intihardan bekledikleri tek hedef karşılaşmış oldukları sorunlardan kurtulmak ve istenilen bir asayişe varmaktır. Oysa onlar bu eylemeleriyle kendilerini işlerini daha da zorlaştırıyorlar.\r\n\r\n\r\n	İnsanın kendi yaşamında karşılaştığı zorluklar ve sorunlar, karşılaştığı b&uuml;t&uuml;n &ccedil;etinlikler ve onların tahamm&uuml;l&uuml; onun v&uuml;cutsal değerinin oranındadır. Onu beklemekte olan son saadete karşı tahamm&uuml;l ettiği b&uuml;t&uuml;n bu zorluklar &ccedil;ok hafif gelmekte ve &ccedil;ok azdır. &Ouml;yle ki bu mertebe (nihayi kemal) insan i&ccedil;in hasıl olduğunda insanın &ccedil;ekeceği hasret ş&ouml;yle olacaktır: Keşke daha erken kendimi tanımış olsaydım ve karşılaştığım d&uuml;nyevi zorluklara karşı daha fazla sabır etmiş olsaydım.\r\n\r\n\r\n	Kesinlikle bilinmelidir ki cehaletin perdeleri kenara itildikten sonra ve insanın kendisine ve Allaha y&ouml;nelik olan bilgisi ve marifeti fazlalaştığında insanlardan hi&ccedil; kimse v&uuml;cutsal olan bu bağışı ink&acirc;r edemez. Ama g&ouml;r&uuml;n&uuml;r olan bu d&uuml;nyada kendilerine y&ouml;nelik olan bilgilerinin zayıflığından ve i&ccedil;sel &acirc;lemlerindeki rıza, teslimiyet, rızvan ve cennet makamından uzak kaldıklarından &ouml;t&uuml;r&uuml; varlıklarının ş&uuml;kranını yerine getirmekten uzak kalmış ve hakkını eda edemiyorlar.\r\n\r\n\r\n	Bilmeliyiz ki sahip olduğumuz v&uuml;cutsal nimet ve insanın varlık &acirc;leminde sahip olduğu konum Allahın halifesi olmasıdır. Yery&uuml;z&uuml; ve g&ouml;ky&uuml;z&uuml; ve meleklerin t&uuml;m&uuml; insana secde etmiş olmalarıdır. Eğer insan yaşamının ser&uuml;veninin bir b&ouml;l&uuml;m&uuml;nde kendisine bağışlanmış olan v&uuml;cudunun icbari ve mecburi olduğunu his ederse bu sadece v&uuml;cudunun metafiziksel boyutlarından perdelendiğinden dolayıdır. Bu perdeler de onun unutkanlığından kaynaklanmıştır. Zikir g&uuml;c&uuml;yle unutkanlıklarını ve gafletlerinin perdelerini kenara itmeleri gerekir. Allahın has kulları gibi Allahın kendisiyle s&ouml;zleştiği ve ondan misak aldığı, misak verdiği ve &acirc;şık olduğu g&uuml;n&uuml; yani &quot;elest&uuml; bi rabbik&uuml;m=ben sizin rabbiniz değil miyim&quot; (zer aleminin) g&uuml;n&uuml;n&uuml; hatırlatmaya &ccedil;alışmalılar.\r\n\r\n\r\n	&quot;Hani Rabbin (ezelde) &Acirc;demoğullarının sulplerinden z&uuml;rriyetlerini almış, onları kendilerine karşı şahit tutarak, &quot;Ben sizin Rabbiniz değil miyim?&quot; demişti. Onlar da, &quot;Evet, şahit olduk (ki Rabbimizsin)&quot; demişlerdi. B&ouml;yle yapmamız kıyamet g&uuml;n&uuml;, &quot;Biz bundan habersizdik&quot; dememeniz i&ccedil;indir&quot;.[1]\r\n\r\n\r\n	&Ccedil;ok sade ve basit bir mantıkla bu konuyu ş&ouml;yle ortaya koyabiliriz: her hayrın v&uuml;cudundakine karşın &acirc;dem ve yokluk onun şerri sayılır. Her hayrın mebdei ve başlangıcı olan v&uuml;cudun kendisi saf yokluğuna (ademi mutlak) karşı mutlak ve saf hayırdır. Buna binaen tarafın birisinde sırf ve saf v&uuml;cut var olmakta diğerinde ise &acirc;dem ve sırf yokluk karar almış ki mutlak şerdir. Hal b&ouml;yle olunca &acirc;dem ve yokluk tarafını diğer tarafa tercih etmek mutlak şerri mutlak hayra tercih etmek anlamındadır.&nbsp; Bu zahiri d&uuml;nya hayat ve v&uuml;cudunun gereksinimi olan bu zorluklar bu tercih i&ccedil;in bahane ve bir delil olarak g&ouml;sterilebilinir. Ama bu d&uuml;nyanın neticesinde insanın varacağı b&uuml;y&uuml;k hayırlara kıyasla bu sorunlar ve zorluklar bile hayır sayılır.\r\n\r\n\r\n	Buna binaen yokluk ve ademi v&uuml;cuda tercih edilmesi, gaflet ve daha sonra insanın varacağı kemallerden gafil kalmak neticesinde ancak olabilir. Aynen bir &ccedil;ocuk gibi. &Ccedil;ocuğun sağlığını koruma altına almak i&ccedil;in kendisi i&ccedil;in uygun g&ouml;r&uuml;len aşı&#39;nın kendisi i&ccedil;in neleri sağlayacağından habersiz olduğu i&ccedil;in hastalığa m&uuml;ptela olmayı ine ve aşıya tercih eder. Dolayısıyla inenin getireceği hafif ağrıdan ka&ccedil;ıyor. Oysaki onun bu tercihi onun fikirsel buluğa ulaşmadığı &ccedil;ocukluk fikri ve cehaletinden kaynaklanıyor. Kesinlikle bu &ccedil;ocuk fikirsel buluğa ulaştıktan sonra b&ouml;yle bir kararı teyit etmez. Bu nedenle Allah kendi kulları ve yaratıklarının maslahatını ve nelerin kendileri i&ccedil;in zararlı ve mefsede olduğunu daha iyi bilir. O onlara karşı, onların kendilerine karşı şefkatli olduğundan onlardan daha şefkatlidir.\r\n\r\n\r\n	Yazılan b&uuml;t&uuml;n bu konuların &ouml;tesinde şu noktanın hatırlatılması gerekmektedir: İnsanın yaratılışın aslı sadece Allah tarafından bir l&uuml;tuftur ki insana nasip olmuştur. Ta insan bu l&uuml;tuf sayesinde ve g&ouml;lgesinde varlık &acirc;lemindeki kemal derecelerine ulaşsın, İlahi nimetlerden yararlansın. Allaha karşı hak sahibi olsun ve hak iddia etsin değildir. Ev sahipliğini yapıp sofrasını a&ccedil;mış bir kısım insanları sofra &uuml;zerinde dizmiş olduğu nimetlerden yararlanmak i&ccedil;in davet etmiş bir kimsenin misali gibidir. B&ouml;yle bir durumda eğer birisi &ccedil;ıkıp kendi isteğiyle ben sofranın &uuml;zerinde dizilmiş nimetlerden yararlanmıyor, kendini a&ccedil; bırakıyor ve ger&ccedil;ekleşen bu a&ccedil;lık neticesinde telafisi m&uuml;mk&uuml;n olmayan &ccedil;eşitli ve farklı hastalıklar bu kişiye hamle ederse sofra sahibine işkal edilebilinir mi? Neden bunu bu sofraya davet ettiniz diye onu sorgulaya biliyor muyuz?[2]&nbsp; Acaba davet edilmiş olan bu misafirin kendisi ev sahipliğini yapanı su&ccedil;layabiliyor mu? Onu, neden beni bu sofranın &uuml;zerine davet ettin diyerek sorgulama hakkına sahip olabiliyor mu? Bu nedenle insan ile Allah arasında var olan tekvini ve doğal rabıta ve ilişki yaratıcı ve yaratılan, v&uuml;cut ile &acirc;dem arasındaki ilişki ve rabıta t&uuml;r&uuml;ndendir. İnsanın t&uuml;m varlığı Allah tarafındandır. Bu bakış a&ccedil;ısıyla bakıldığında insanın Allah &uuml;zerinde hi&ccedil;bir hakkı yoktur. Aksine Allahın sevgisel iradesi, kerem, fazlı ve l&uuml;tf&uuml;d&uuml;r. Allahın sevgisel irade (irade&#39;i hubbi) insanın yaratılmasına neden olmuştur.[3] Allahın insana olan bu sevgi insanı Allahın sıfatlarının halifesi edecek dereceye kadar yukarılara &ccedil;ıkmıştır.\r\n\r\n\r\n	İman anlayışına sahip olan bir tefekk&uuml;r ve anlayışta insan Allahın eninde yer alıp Allahtan bağımsız ve yaratıldığını ink&acirc;r edecek bir varlık değildir. Bu anlayış sadece h&uuml;manist bir anlayışında tasavvur edilebilinir.&nbsp; Zira bu anlayışta kalptaki Allaha olan inancı ink&acirc;r ediyor. Allaha inan&ccedil;ları olsa bile Allaha olan kalbi bir ilişkileri yoktur ve kendi varlıklarını bağımlılığın aynısı olduğunu kabul etmiyorlar.\r\n\r\n\r\n	Esintilerimiz ve oluşlarımız senin vergindendir\r\n\r\n\r\n	Nimetlerinin lezzetini geri alma\r\n\r\n\r\n	Nakl u bade ve camını geri alma,\r\n\r\n\r\n	Ger alırsan kimdir araştıracak.\r\n\r\n\r\n	Nakiş ve nakış edici g&uuml;&ccedil; etirirse[4]\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	[1] Araf, 172.\r\n\r\n\r\n	[2] Turhan, Kasım, &quot;Nıgerişi İrfani-Felsefi Ve Kelami Bı Şahsiyet Ve Kıyam İmam H&uuml;seyin&quot;, Kum: neşri &ccedil;ıl&ccedil;ırağ, 1388, s. 264. Daha fazla bilgi edinmek i&ccedil;in aynı kitabın &quot;ihtiyar der hadise kerbela&quot; faslına m&uuml;racaat ediniz.\r\n\r\n\r\n	[3] &quot;k&uuml;nt&uuml; kenzen mahfiyen, fe ahabebt&uuml; en &uuml;&#39;&uuml;refe, fe halekt&uuml; el-halke li key &uuml;&#39;&uuml;refe&quot; yani &quot;ben gizli bir hazine idim, tanınmak istedim, yaratıkları tanıyayım diye yaratım&quot;; &quot;Biharu&#39;l &ndash; Envar&quot;, Beyrut: m&uuml;esesei el &ndash; vefa, 1404 k. c. 84, s. 344.\r\n\r\n\r\n	[4] Bad-ı ma bud-i ma ez dad-i tust\r\n\r\n\r\n	Hestiyi ma c&uuml;mle ez tust\r\n\r\n\r\n	Lezzeti enam-i hud ra vamekgir\r\n\r\n\r\n	Ger bigiri kist c&uuml;st&uuml;c&uuml; koned,\r\n\r\n\r\n	Nekş-u nekaş &ccedil;&uuml;n niru koned\r\n\r\n\r\n	Men ger ender ma me kon der ma nezer\r\n\r\n\r\n	Ender ikram ve sehayi hud ne ger,\r\n\r\n\r\n	Ma ne budim ve takazayı ma nebud\r\n\r\n\r\n	L&uuml;tfi to na gofte ma miş neved,\r\n\r\n\r\n	nakş baş ed piş nekş başed pişi nekaş ve kalem.\r\n\r\n\r\n	Aciz ve beste &ccedil;&uuml;n kodek der şıkem.\r\n\r\n\r\n	&nbsp;&quot;Mesnevi Manevi&quot;, defteri evel, s. 31.'),(471,'tr474','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Eğer doğumlardan sonra &acirc;detiniz adediye (adeti belli olan kimsenin) bir kimsenin adeti gibi altı g&uuml;ne d&ouml;nm&uuml;ş ise altı g&uuml;n&uuml; hayız ve geride kalan diğer g&uuml;nleri istihaza sayarsınız. Ama eğer &acirc;detin değişmemiş &acirc;detiniz adediye şeklinde yedi g&uuml;n baki kalmış ise yedi g&uuml;n hayız diğer g&uuml;nlerini istihaza olarak karar kılınız.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Doğumdan &ouml;nce her ay yedi g&uuml;n kan g&ouml;r&uuml;yor olduğunuz i&ccedil;in o zaman adediye (adeti g&uuml;nlerinin belli olan kimsenin adeti) olan bir kimsenin &acirc;detine sahip idiniz. Şimdi de her ay on iki ve on &uuml;&ccedil; g&uuml;n kan g&ouml;rd&uuml;ğ&uuml;n&uuml;z i&ccedil;in yine adediye bir kimsenin &acirc;detine sahipsin. Ama kan g&ouml;rd&uuml;ğ&uuml;n&uuml;z g&uuml;nler on g&uuml;nden fazla olduğu i&ccedil;in aşağıdaki d&uuml;stura g&ouml;re amel etmelisin:</p>\r\n\r\n<p>\r\n	&ldquo;Adeti adediye (sayılı) şeklinde olan kadın eğer adetinden fazla kan g&ouml;r&uuml;r ve on g&uuml;nden fazla olursa, eğer g&ouml;rd&uuml;ğ&uuml; t&uuml;m kanlar bir şekilde olursa adet olduğu g&uuml;nden beri g&uuml;nleri saysın adet g&uuml;nlerine kadar hayız geride kalan g&uuml;nleri de istihaza olarak karar kılsın. Ama g&ouml;rd&uuml;ğ&uuml; kanların t&uuml;r&uuml; ayni şekilde olmazsa; bazı g&uuml;nlerde hayız kanıyla aynı bazı g&uuml;nlerde de istihaza kanıyla aynı olursa; bu durumda eğer hayız kanının niteliğinde olan g&uuml;nler adetinin g&uuml;nleriyle aynı sayıda olursa o g&uuml;nleri hayız olarak saymalı kalan diğer g&uuml;nleri de istihaza karar kılmalıdır. Ama eğer hayız nitelikleri taşıyan kan adet g&uuml;nlerinden az olursa bu g&uuml;nleri ve adetini tamamlayacak g&uuml;nleri ekleyerek hayız olarak saysın ve geride kalan diğer g&uuml;nleri istihaza karar kılmalıdır&rdquo;.[1]</p>\r\n\r\n<p>\r\n	Dolayısıyla eğer doğumdan sonra &acirc;detiniz adediye şeklinde altı g&uuml;ne d&ouml;nerse bu durumda altı g&uuml;n&uuml;n&uuml; hayız geride kalan diğer g&uuml;nleri istihaza karar kılmalıdır. Ama eğer &acirc;detiniz değişmezse ve &acirc;detiniz yedi g&uuml;n baki kalırsa &acirc;detiniz g&uuml;n&uuml; sayılı olan kimse gibi yedi g&uuml;n&uuml; hayız geride kalan diğer g&uuml;nleri istihaza sayarsınız.</p>\r\n\r\n<p>\r\n	&nbsp;\r\n	<p>\r\n		[1] &ldquo;İmam Humeyni (el &ndash; Muhaşi lil İmam el- Humeyni)&rdquo;, c. 1, s. 287, mesele; 493.</p>\r\n</p>\r\n','Eğer doğumlardan sonra &acirc;detiniz adediye (adeti belli olan kimsenin) bir kimsenin adeti gibi altı g&uuml;ne d&ouml;nm&uuml;ş ise altı g&uuml;n&uuml; hayız ve geride kalan diğer g&uuml;nleri istihaza sayarsınız. Ama eğer &acirc;detin değişmemiş &acirc;detiniz adediye şeklinde yedi g&uuml;n baki kalmış ise yedi g&uuml;n hayız diğer g&uuml;nlerini istihaza olarak karar kılınız.','&nbsp;Doğumdan &ouml;nce her ay yedi g&uuml;n kan g&ouml;r&uuml;yor olduğunuz i&ccedil;in o zaman adediye (adeti g&uuml;nlerinin belli olan kimsenin adeti) olan bir kimsenin &acirc;detine sahip idiniz. Şimdi de her ay on iki ve on &uuml;&ccedil; g&uuml;n kan g&ouml;rd&uuml;ğ&uuml;n&uuml;z i&ccedil;in yine adediye bir kimsenin &acirc;detine sahipsin. Ama kan g&ouml;rd&uuml;ğ&uuml;n&uuml;z g&uuml;nler on g&uuml;nden fazla olduğu i&ccedil;in aşağıdaki d&uuml;stura g&ouml;re amel etmelisin:\r\n\r\n\r\n	&ldquo;Adeti adediye (sayılı) şeklinde olan kadın eğer adetinden fazla kan g&ouml;r&uuml;r ve on g&uuml;nden fazla olursa, eğer g&ouml;rd&uuml;ğ&uuml; t&uuml;m kanlar bir şekilde olursa adet olduğu g&uuml;nden beri g&uuml;nleri saysın adet g&uuml;nlerine kadar hayız geride kalan g&uuml;nleri de istihaza olarak karar kılsın. Ama g&ouml;rd&uuml;ğ&uuml; kanların t&uuml;r&uuml; ayni şekilde olmazsa; bazı g&uuml;nlerde hayız kanıyla aynı bazı g&uuml;nlerde de istihaza kanıyla aynı olursa; bu durumda eğer hayız kanının niteliğinde olan g&uuml;nler adetinin g&uuml;nleriyle aynı sayıda olursa o g&uuml;nleri hayız olarak saymalı kalan diğer g&uuml;nleri de istihaza karar kılmalıdır. Ama eğer hayız nitelikleri taşıyan kan adet g&uuml;nlerinden az olursa bu g&uuml;nleri ve adetini tamamlayacak g&uuml;nleri ekleyerek hayız olarak saysın ve geride kalan diğer g&uuml;nleri istihaza karar kılmalıdır&rdquo;.[1]\r\n\r\n\r\n	Dolayısıyla eğer doğumdan sonra &acirc;detiniz adediye şeklinde altı g&uuml;ne d&ouml;nerse bu durumda altı g&uuml;n&uuml;n&uuml; hayız geride kalan diğer g&uuml;nleri istihaza karar kılmalıdır. Ama eğer &acirc;detiniz değişmezse ve &acirc;detiniz yedi g&uuml;n baki kalırsa &acirc;detiniz g&uuml;n&uuml; sayılı olan kimse gibi yedi g&uuml;n&uuml; hayız geride kalan diğer g&uuml;nleri istihaza sayarsınız.\r\n\r\n\r\n	&nbsp;\r\n	\r\n		[1] &ldquo;İmam Humeyni (el &ndash; Muhaşi lil İmam el- Humeyni)&rdquo;, c. 1, s. 287, mesele; 493.'),(472,'tr473','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İnsanların teklifleri iki b&ouml;l&uuml;me ayrılmaktadır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Bir: Usul-i din, bu b&ouml;l&uuml;mde yer alan konular itikadi ve kalbidirler. Bu meseleler bağlamında kişi (elbette kendi seviyesince) itminane ve yakine kavuşması gerekir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İki: Furu&rsquo;i din ve İslamın pratik amelleridir. İnsan itikadi ve usuli meselelere iman ettikten sonra ardından bir takım teklifler geliyor ki m&uuml;kellef olan kişi onları yerine getirmelidir. Bu t&uuml;r Hamellere ıstılahı olarak &ldquo;umuri cevarihi&rdquo; (nefsin bedenin organları vesilesiyle yapacağı ameller) denilmektedir. Birinci kısma da ıstılahı olarak &ldquo;umuri cevanihi&rdquo; (nefsin i&ccedil; aleminde ger&ccedil;ekleştirdiği ameller) denilmektedir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		İtikadi b&ouml;l&uuml;m&uuml;nde yer alan konular bağlamında &ouml;l&ccedil;&uuml; ve milak kişinin imanı ve inancıdır. Burada insan yakine ulaşması gerekir. Velev ki bu yakin haberi vahit kanalıyla ger&ccedil;ekleşmiş olmuş olsun.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Ama ikinci b&ouml;l&uuml;mde yer alan konular bağlamında ki amel ile ilişiktir haberi vahit yine h&uuml;ccettir. İster kesinlik ve kat&rsquo;i sağlasın ister sağlamasın. Bu has delilleri olmansının yanı sıra ukelai ve urfi bir şeydir de.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		&ldquo;Zununi has&rdquo;tan maksat hakkında kesin delil olan zanlardır.&nbsp; Haberi vahidin kedisi bibi. Bu nedenle şer&rsquo;i h&uuml;k&uuml;mleri ondan alıyoruz.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;İnsanların teklifleri iki b&ouml;l&uuml;me ayrılmaktadır.</p>\r\n\r\n<p>\r\n	Bir: Usul-i din, bu b&ouml;l&uuml;mde yer alan konular itikadi ve kalbidirler. Bu meseleler bağlamında kişi (elbette kendi seviyesince) itminane ve yakine kavuşması gerekir.</p>\r\n\r\n<p>\r\n	İki: Furu&rsquo;i din veya İslamın pratik amelleridir. İnsan itikadi ve usuli meselelere iman ettikten sonra ardından bir takım teklifler gelmektedir ki m&uuml;kellef olan kişi onları yerine getirmelidir. Bu t&uuml;r amellere ıstılahı olarak &ldquo;umuri cevarihi&rdquo; (nefsin bedenin organları vesilesiyle yapacağı ameller) denilmektedir. Birinci kısma da ıstılahı olarak &ldquo;umuri cevanihi&rdquo; (nefsin i&ccedil; aleminde ger&ccedil;ekleştirdiği ameller) denilmektedir.</p>\r\n\r\n<p>\r\n	İtikadi b&ouml;l&uuml;mde yer alan konular bağlamında &ouml;l&ccedil;&uuml; ve milak kişinin imanı ve inancıdır. Burada insan yakine ulaşması gerekir. Hata bu yakin, haberi vahit kanalıyla ger&ccedil;ekleşmiş olmuş olsun. &Ouml;rnek olarak; eğer bir kimse Mekke m&uuml;şriklerinin dediğine g&ouml;re emin ve sadık[1] olan İslam peygamberi Hz. Muhammed (s.a.a.) gibi bir şahısın s&ouml;ylediklerinden hareketle yakine ulaşıyor olması gibi, haber veren bu şahıs bir şahıs olmasına rağmen yakinin hasıl olması i&ccedil;in onun s&ouml;ylemesi yeterli gelir.[2] &nbsp;</p>\r\n\r\n<p>\r\n	Allame Tabatabai bu bağlamda ş&ouml;yle der: haberi vahit (sudur-u hakkında yakinimiz olmayan haber) şer&rsquo;i h&uuml;k&uuml;mler dışında anlamsızdır. Zira şari &ldquo;ben haberi vahidi h&uuml;ccet karar kıldım&rdquo; demesinin ger&ccedil;ek manası şudur: Zahiri olan h&uuml;ccete ger&ccedil;ek eseri vacip kılmış olmalıdır. Bu vaciplik ve gereklilik haberi vahidin h&uuml;cceti i&ccedil;in pratiksel eseri ger&ccedil;ekleştirmesine bağlıdır. Şer&rsquo;i h&uuml;k&uuml;mler gibi. Ama şer&rsquo;i h&uuml;k&uuml;mler dışında ise ameli eseri olmadığı i&ccedil;in haberi vahidin h&uuml;ccet oluşunun anlamı da ameli eseri omuyor. &Ouml;rneğin; eğer bir rivayet (haberi vahit) ş&ouml;yle derse: bismillahirrahamanırrahim kuranın t&uuml;m s&uuml;relerinin bir c&uuml;z&rsquo;&uuml; ve ayetidir. Bu durumda haberi vahidin h&uuml;ccet oluşunun ş&ouml;yle esiri olur: Namazda bismillahirrahmanirrahim okunmalıdır. Ama eğer haberi vahit ş&ouml;yle dese: Samiri falan şehrin ehlinden idi, bunun eseri ne olabilir? İslam dininin Şarii haberi vahidi h&uuml;ccet karar kıldığının anlamı şudur: onun i&ccedil;eriği zandan başka bir şey değildir ama siz onu kati ve kesin anlamında olan haberlerin konumunda değerlendiriniz ve bu seviyede olduğunu kabul ediniz. Ben ise zikredilen rivayetin i&ccedil;erdiği anlamı ki tekvini bir meseledir kat&rsquo;i olarak algılayamam. Samirinin Kırmanlı olduğunu yakin edemem. Şer&rsquo;i h&uuml;k&uuml;mlerde ise durum farklıdır. Bismillah&rsquo;ın surenin c&uuml;z&uuml;nden oluşunu s&ouml;ylediği zamanda ise yakini bir muamele edebilirim.[3]</p>\r\n\r\n<p>\r\n	Ama amel ile ilişkili olan ikinci b&ouml;l&uuml;mde ise haberi vahit olmak &uuml;zere bazı zanlar h&uuml;ccettirler. İster kesinlik (kat&rsquo;i) getirsinler ister kesinlik getirmesinler. Bunun has delillerinin olmasının yanı sıra ukelai ve &ouml;rfi bir durumdur. Bu konu hakkında detaylı bir şekilde konuşmak ve geniş &ccedil;apta ele alınmasının yeri usulul fıkıhtır. Ama &ouml;zet şeklinde hakkında ş&ouml;yle diyebiliriz:</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp; &ldquo;zunun-i has&rdquo;tan maksat h&uuml;cceti hakkında kesin delili olan zanlardır. Bu nedenle şer&rsquo;i h&uuml;k&uuml;mleri ispatlamak i&ccedil;in onlardan yararlanıyoruz. Haberi vahit gibi.<br />\r\n	&nbsp;&nbsp;&nbsp; Usulul fıkıh alimleri &ldquo;haberi vahidin&rdquo; h&uuml;ccet oluşunu ispatlamak i&ccedil;in &ldquo;edilei abradan&rdquo; (kuran, s&uuml;nnet, akıl ve icma) yararlanıyorlar.</p>\r\n\r\n<p>\r\n	Nefer (tevbe 122), nebe (hucurat 6) ve &hellip; ayetleri bu c&uuml;mledendirler.[4] &nbsp;</p>\r\n\r\n<p>\r\n	Bu konu &ldquo;usulul fıkıh&rdquo; konusu olma itibariyle &ldquo;usulul fıkıh&rdquo; ilminde &ldquo;haberi vahid&rdquo;in h&uuml;ccet oluşu hakkında geniş bir şekilde konu ediliyor. Biz burada &ouml;rnek olsun babından birka&ccedil; delile işaret edeceğiz:</p>\r\n\r\n<p>\r\n	Haberi vahidi h&uuml;ccet olarak kabul edenler kendi g&ouml;r&uuml;şlerini ispatlamak i&ccedil;in ayetlere, rivayetlere ve başka delillere temess&uuml;k (sarılmış) etmişlerdir.</p>\r\n\r\n<p>\r\n	Birinci delil ayetler: haberi vahidin h&uuml;ccet olduğunu ispatlamak i&ccedil;in istinat ettikleri ayetlerden birisi şudur: &ldquo;Ey iman edenler! Size bir fasık bir haber getirirse, bilmeyerek bir topluluğa zarar verip yaptığınıza pişman olmamak i&ccedil;in o haberin doğruluğunu araştırın&rdquo;.[5] Haberi vahidin h&uuml;ccet oluşunu savunanlar bu ayetteki mefhumuna (c&uuml;mlenin dolaylı anlamı) istinat ederek adil olan kişinin (haberi vahit) verdiği haberin delil ve h&uuml;ccet olduğunu neticesini almışlardır. Zira ayeti kerime ş&ouml;yle diyor: Eğer fasık olan bir kimse bir haber getirdiği vakit hemen kabul edip tavır sergilemeyiniz. Siz kendiniz haberin bahis konusu ettiği durumu araştırınız. Ayetin mefhumu (dolaylı anlamı) şudur: eğer adil olan bir kimse bir haber getirdiği vakit onu kabul edip ona g&ouml;re tavır sergileyiniz. Haberin bahis konusu ettiği durumu araştırmaya gerek yok anlamındadır.</p>\r\n\r\n<p>\r\n	İkinci delil rivayetler: Masum imamlardan nakil edilen bazı rivayetler bu bağlamda istinat konusu olmuşlardır. Bu rivayetlerde Masum imamlar (s.a.) kendi takip&ccedil;ilerini g&uuml;vendikleri bazı kişilere irca etmişlerdir. Bu konuyu belirten rivayetlerden bazıları şunlardır:</p>\r\n\r\n<p>\r\n	Abdullah b. Ebu Yakup ş&ouml;yle diyor: İmam Sadık&rsquo;a (s.a.) ş&ouml;yle dedim: Sizin Şialarınızdan bazıları benim yanıma geliyor ve soru soruyorlar. Ben onların sordukları soruların cevabını bilmiyorum. Sordukları her soru i&ccedil;in sizin hizmetinize gelmekte g&uuml;c&uuml;m&uuml;n d&acirc;hilinde değildir. Hazret ş&ouml;yle buyurdu: Muhammed b. M&uuml;sl&uuml;m Sakafinin yanına gidip ona sormanda ne gibi bir sakınca olabilir? Bazı rivayetlerde ise İmam Sadık (a.s.) kendi takip&ccedil;ilerini Zurareye irca etmiştir.</p>\r\n\r\n<p>\r\n	Başka bir rivayette Şuayb-i Akerkuki&rsquo;yi Ebu Basire irca etmiştir. Bir hadiste de İmam Rıza (a.s.) Ali b. Musa Hemedani&rsquo;yi Zekeriya&rsquo;yi Kumi&rsquo;ye ve Abdulaziz b. Muhtedi&rsquo;yi de Yunus b. Abdurrahmana irca etmiş. Haberi vahidin h&uuml;ccet oluşu hakkında bu rivayetlere istinat edilmesinin nedeni şudur: Eğer haberi vahit (g&uuml;venilir bir kimsenin) haberi h&uuml;ccet olmamış olsaydı imamlar kendi takip&ccedil;ilerini bu kişilere irca etmezdi ve onların g&ouml;r&uuml;şlerini ki imamların g&ouml;r&uuml;şlerini haber-i vahit şeklinde a&ccedil;ıklıyorlardı h&uuml;k&uuml;mleri ve meseleleri tanımaları i&ccedil;in k&acirc;fi tanıtmazlardır.</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil;&uuml;nc&uuml; delil icmadır: Haberi vahidi h&uuml;ccet olarak kabul eden kimselerin dayandıkları bir diğer delil icmadır. Haberi vahidi icmaya dayanarak h&uuml;ccet kabul edenlerden birisi şeyhi Tusi ve Allame Meclisidir.</p>\r\n\r\n<p>\r\n	D&ouml;rd&uuml;nc&uuml; delil ukelanın mebnasıdır: Haberi vahidin h&uuml;ccet olduğunu ispatlayan bir diğer delil ukelanın mebnasıdır. Bu delilin takriri ş&ouml;yledir: &Acirc;lemdeki ukelanın (akıl sahipleri) t&uuml;m&uuml; g&uuml;venilir ve tanımış kimsenin haberini kabul ederler ve onu temel alarak tavır sergilerler. Ondaki hata ihtimaline tevecc&uuml;h etmezler. Mukaddes şari Teala ki t&uuml;m ukelanın başında yer almaktadır. Eğer ukelanın y&ouml;ntemini kabul g&ouml;rmemiş olsaydı onu a&ccedil;ıklardı.</p>\r\n\r\n<p>\r\n	Her hal&uuml;karda bu y&ouml;ntem reva&ccedil;ta olmuş ve şari de onu reddetmemiş olmaması onu imzalamış anlamında algılanır.[6]</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] Vakidi, Muhamed b. Sad, katip, &ldquo;et-Tebakatul Kubra&rdquo;, mehdi demagani, Mahmut, c. 1, s. 186 - 187. İntişarat-i ferheng ve endişe, 1374 şemsi, Muhammed b. &Ouml;mer Vakidi İbrahim b. İsmail b. Ebu Habibeden, İbrahim de Dabut b. Huseynden, Davut da İkremeden, İkreme de ibni Abbastan ş&ouml;yle naklediyor: &ldquo;en yakın akrabanı uyar&rdquo; (şuara 214). Ayeti nazil olduğunda peygamber (s.a.a) Safa tepesine &ccedil;ıktı ve ey Kureyşliler diye seslendi. Kureyaliler cevaben bu Muhammedin sesidir işte Safa tepesinden bize sesleniyor. Kureyşliler toplanıp yanına varıp ne olmuş diye sordular? peygamber ş&ouml;yle buyordu: Eğer bu dağın arkasında &uuml;zerinize gelmek i&ccedil;in bir grup toplanmış desem beni tasdik eder misiniz? Onlar cevaben; evet dediler. Zira sen bizim nezdimizde yalancılıkla&nbsp; t&ouml;hmetlenmiş bir kimse değilsin. Senden hi&ccedil;bir zaman yalan duymadık. Peygamber buyurdu: Ben sizi &ccedil;ok &ccedil;etin ve zor bir azaptan korkutacağım. Ey Abdulmutalip oğulları, ey Abdulmennaf oğulları, ey Z&uuml;hre oğulları, sırasıyla b&uuml;t&uuml;n Kureyşlilerin ismini zikretti ve ş&ouml;yle buyurdu: Allahu Teala bana d&uuml;stur vermiş yakın akrabamı korkutayım. Ve biliniz ki ben ne bu d&uuml;nyanın ne o d&uuml;nyanın azabından sizi kurtarabilirim. Buradaki azaptan emin kalacağını tazmin edemem. Tek şey sizi bu d&uuml;nya ve ahiret azabından kurtarabilir. Oda tevhit kelimesinin getirip i&ccedil;eriğini yerine getirmektir.&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	[2] Tabatabai, Muhammed H&uuml;seyin, &ldquo;tefsiri el-mizan&rdquo;, terc&uuml;me: Musavi hemedani, seyit Muhammed Bakır, Kum: defteri intişarati İslami camietul-mudderisin-i havzei kum, 1374 şemsi, c. 14, s. 184. (eğer haber tevat&uuml;r haddine ulaşırsa veya kesin onunla birlikte kesin karineler olursa, &ouml;rneğin şahsen imamın kendisinden işitirse h&uuml;ccettir. Bu t&uuml;r haber h&uuml;k&uuml;mlar konusunda olamasa bile. Zira imamın masum olduğunu ispatlayan delilin aynısı şuna da delildir ki imamın muhatabı olan bana s&ouml;ylemiş olduğu bu haberi yalan s&ouml;ylememiştir). &nbsp;</p>\r\n\r\n<p>\r\n	[3] Tabatabai, Muhammed H&uuml;seyin, &ldquo;tefsiri el-mizan&rdquo;, terc&uuml;me: Musavi hemedani, seyit Muhammed Bakır, &ldquo;terc&uuml;mei el-mizan&rdquo; Kum: defteri intişarati İslami camietul-mudderisin-i havzei kum, 1374 şemsi, c. 14, s. 287.</p>\r\n\r\n<p>\r\n	[4] Daha fazla bilgi edinmek i&ccedil;in &ldquo;el-usulu el-muhezebe&rdquo; kitabına m&uuml;racaat ediniz: s. 88; &ldquo;buhusun fi ilmil usul&rdquo;, c, 4, s. 344; &ldquo;tehzibul usul&rdquo;, c. 2, s. 177, ediletul kailine bil-h&uuml;cce,. &nbsp;</p>\r\n\r\n<p>\r\n	[5]&ldquo; Ya eyy&uuml;hellezine amenu in caek&uuml;m fazikum bi nebein fe tebeyyenu en t&uuml;siybu kavmem bi cehaletin fe tusbihu ala ma fealt&uuml;m nadimin&rdquo;, (hucurat, 6).</p>\r\n\r\n<p>\r\n	[6] Cennati Şahrudi, Muhammed İbrahim, &ldquo;menabi ictihat ez didgah mezahib-i İslami&rdquo;, c. 1, s, 107-113.</p>\r\n','İnsanların teklifleri iki b&ouml;l&uuml;me ayrılmaktadır.\r\n\r\n	\r\n		Bir: Usul-i din, bu b&ouml;l&uuml;mde yer alan konular itikadi ve kalbidirler. Bu meseleler bağlamında kişi (elbette kendi seviyesince) itminane ve yakine kavuşması gerekir.\r\n\r\n	\r\n		İki: Furu&rsquo;i din ve İslamın pratik amelleridir. İnsan itikadi ve usuli meselelere iman ettikten sonra ardından bir takım teklifler geliyor ki m&uuml;kellef olan kişi onları yerine getirmelidir. Bu t&uuml;r Hamellere ıstılahı olarak &ldquo;umuri cevarihi&rdquo; (nefsin bedenin organları vesilesiyle yapacağı ameller) denilmektedir. Birinci kısma da ıstılahı olarak &ldquo;umuri cevanihi&rdquo; (nefsin i&ccedil; aleminde ger&ccedil;ekleştirdiği ameller) denilmektedir.\r\n\r\n	\r\n		İtikadi b&ouml;l&uuml;m&uuml;nde yer alan konular bağlamında &ouml;l&ccedil;&uuml; ve milak kişinin imanı ve inancıdır. Burada insan yakine ulaşması gerekir. Velev ki bu yakin haberi vahit kanalıyla ger&ccedil;ekleşmiş olmuş olsun.\r\n\r\n	\r\n		Ama ikinci b&ouml;l&uuml;mde yer alan konular bağlamında ki amel ile ilişiktir haberi vahit yine h&uuml;ccettir. İster kesinlik ve kat&rsquo;i sağlasın ister sağlamasın. Bu has delilleri olmansının yanı sıra ukelai ve urfi bir şeydir de.\r\n\r\n	\r\n		&ldquo;Zununi has&rdquo;tan maksat hakkında kesin delil olan zanlardır.&nbsp; Haberi vahidin kedisi bibi. Bu nedenle şer&rsquo;i h&uuml;k&uuml;mleri ondan alıyoruz.','&nbsp;İnsanların teklifleri iki b&ouml;l&uuml;me ayrılmaktadır.\r\n\r\n\r\n	Bir: Usul-i din, bu b&ouml;l&uuml;mde yer alan konular itikadi ve kalbidirler. Bu meseleler bağlamında kişi (elbette kendi seviyesince) itminane ve yakine kavuşması gerekir.\r\n\r\n\r\n	İki: Furu&rsquo;i din veya İslamın pratik amelleridir. İnsan itikadi ve usuli meselelere iman ettikten sonra ardından bir takım teklifler gelmektedir ki m&uuml;kellef olan kişi onları yerine getirmelidir. Bu t&uuml;r amellere ıstılahı olarak &ldquo;umuri cevarihi&rdquo; (nefsin bedenin organları vesilesiyle yapacağı ameller) denilmektedir. Birinci kısma da ıstılahı olarak &ldquo;umuri cevanihi&rdquo; (nefsin i&ccedil; aleminde ger&ccedil;ekleştirdiği ameller) denilmektedir.\r\n\r\n\r\n	İtikadi b&ouml;l&uuml;mde yer alan konular bağlamında &ouml;l&ccedil;&uuml; ve milak kişinin imanı ve inancıdır. Burada insan yakine ulaşması gerekir. Hata bu yakin, haberi vahit kanalıyla ger&ccedil;ekleşmiş olmuş olsun. &Ouml;rnek olarak; eğer bir kimse Mekke m&uuml;şriklerinin dediğine g&ouml;re emin ve sadık[1] olan İslam peygamberi Hz. Muhammed (s.a.a.) gibi bir şahısın s&ouml;ylediklerinden hareketle yakine ulaşıyor olması gibi, haber veren bu şahıs bir şahıs olmasına rağmen yakinin hasıl olması i&ccedil;in onun s&ouml;ylemesi yeterli gelir.[2] &nbsp;\r\n\r\n\r\n	Allame Tabatabai bu bağlamda ş&ouml;yle der: haberi vahit (sudur-u hakkında yakinimiz olmayan haber) şer&rsquo;i h&uuml;k&uuml;mler dışında anlamsızdır. Zira şari &ldquo;ben haberi vahidi h&uuml;ccet karar kıldım&rdquo; demesinin ger&ccedil;ek manası şudur: Zahiri olan h&uuml;ccete ger&ccedil;ek eseri vacip kılmış olmalıdır. Bu vaciplik ve gereklilik haberi vahidin h&uuml;cceti i&ccedil;in pratiksel eseri ger&ccedil;ekleştirmesine bağlıdır. Şer&rsquo;i h&uuml;k&uuml;mler gibi. Ama şer&rsquo;i h&uuml;k&uuml;mler dışında ise ameli eseri olmadığı i&ccedil;in haberi vahidin h&uuml;ccet oluşunun anlamı da ameli eseri omuyor. &Ouml;rneğin; eğer bir rivayet (haberi vahit) ş&ouml;yle derse: bismillahirrahamanırrahim kuranın t&uuml;m s&uuml;relerinin bir c&uuml;z&rsquo;&uuml; ve ayetidir. Bu durumda haberi vahidin h&uuml;ccet oluşunun ş&ouml;yle esiri olur: Namazda bismillahirrahmanirrahim okunmalıdır. Ama eğer haberi vahit ş&ouml;yle dese: Samiri falan şehrin ehlinden idi, bunun eseri ne olabilir? İslam dininin Şarii haberi vahidi h&uuml;ccet karar kıldığının anlamı şudur: onun i&ccedil;eriği zandan başka bir şey değildir ama siz onu kati ve kesin anlamında olan haberlerin konumunda değerlendiriniz ve bu seviyede olduğunu kabul ediniz. Ben ise zikredilen rivayetin i&ccedil;erdiği anlamı ki tekvini bir meseledir kat&rsquo;i olarak algılayamam. Samirinin Kırmanlı olduğunu yakin edemem. Şer&rsquo;i h&uuml;k&uuml;mlerde ise durum farklıdır. Bismillah&rsquo;ın surenin c&uuml;z&uuml;nden oluşunu s&ouml;ylediği zamanda ise yakini bir muamele edebilirim.[3]\r\n\r\n\r\n	Ama amel ile ilişkili olan ikinci b&ouml;l&uuml;mde ise haberi vahit olmak &uuml;zere bazı zanlar h&uuml;ccettirler. İster kesinlik (kat&rsquo;i) getirsinler ister kesinlik getirmesinler. Bunun has delillerinin olmasının yanı sıra ukelai ve &ouml;rfi bir durumdur. Bu konu hakkında detaylı bir şekilde konuşmak ve geniş &ccedil;apta ele alınmasının yeri usulul fıkıhtır. Ama &ouml;zet şeklinde hakkında ş&ouml;yle diyebiliriz:\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp; &ldquo;zunun-i has&rdquo;tan maksat h&uuml;cceti hakkında kesin delili olan zanlardır. Bu nedenle şer&rsquo;i h&uuml;k&uuml;mleri ispatlamak i&ccedil;in onlardan yararlanıyoruz. Haberi vahit gibi.\r\n	&nbsp;&nbsp;&nbsp; Usulul fıkıh alimleri &ldquo;haberi vahidin&rdquo; h&uuml;ccet oluşunu ispatlamak i&ccedil;in &ldquo;edilei abradan&rdquo; (kuran, s&uuml;nnet, akıl ve icma) yararlanıyorlar.\r\n\r\n\r\n	Nefer (tevbe 122), nebe (hucurat 6) ve &hellip; ayetleri bu c&uuml;mledendirler.[4] &nbsp;\r\n\r\n\r\n	Bu konu &ldquo;usulul fıkıh&rdquo; konusu olma itibariyle &ldquo;usulul fıkıh&rdquo; ilminde &ldquo;haberi vahid&rdquo;in h&uuml;ccet oluşu hakkında geniş bir şekilde konu ediliyor. Biz burada &ouml;rnek olsun babından birka&ccedil; delile işaret edeceğiz:\r\n\r\n\r\n	Haberi vahidi h&uuml;ccet olarak kabul edenler kendi g&ouml;r&uuml;şlerini ispatlamak i&ccedil;in ayetlere, rivayetlere ve başka delillere temess&uuml;k (sarılmış) etmişlerdir.\r\n\r\n\r\n	Birinci delil ayetler: haberi vahidin h&uuml;ccet olduğunu ispatlamak i&ccedil;in istinat ettikleri ayetlerden birisi şudur: &ldquo;Ey iman edenler! Size bir fasık bir haber getirirse, bilmeyerek bir topluluğa zarar verip yaptığınıza pişman olmamak i&ccedil;in o haberin doğruluğunu araştırın&rdquo;.[5] Haberi vahidin h&uuml;ccet oluşunu savunanlar bu ayetteki mefhumuna (c&uuml;mlenin dolaylı anlamı) istinat ederek adil olan kişinin (haberi vahit) verdiği haberin delil ve h&uuml;ccet olduğunu neticesini almışlardır. Zira ayeti kerime ş&ouml;yle diyor: Eğer fasık olan bir kimse bir haber getirdiği vakit hemen kabul edip tavır sergilemeyiniz. Siz kendiniz haberin bahis konusu ettiği durumu araştırınız. Ayetin mefhumu (dolaylı anlamı) şudur: eğer adil olan bir kimse bir haber getirdiği vakit onu kabul edip ona g&ouml;re tavır sergileyiniz. Haberin bahis konusu ettiği durumu araştırmaya gerek yok anlamındadır.\r\n\r\n\r\n	İkinci delil rivayetler: Masum imamlardan nakil edilen bazı rivayetler bu bağlamda istinat konusu olmuşlardır. Bu rivayetlerde Masum imamlar (s.a.) kendi takip&ccedil;ilerini g&uuml;vendikleri bazı kişilere irca etmişlerdir. Bu konuyu belirten rivayetlerden bazıları şunlardır:\r\n\r\n\r\n	Abdullah b. Ebu Yakup ş&ouml;yle diyor: İmam Sadık&rsquo;a (s.a.) ş&ouml;yle dedim: Sizin Şialarınızdan bazıları benim yanıma geliyor ve soru soruyorlar. Ben onların sordukları soruların cevabını bilmiyorum. Sordukları her soru i&ccedil;in sizin hizmetinize gelmekte g&uuml;c&uuml;m&uuml;n d&acirc;hilinde değildir. Hazret ş&ouml;yle buyurdu: Muhammed b. M&uuml;sl&uuml;m Sakafinin yanına gidip ona sormanda ne gibi bir sakınca olabilir? Bazı rivayetlerde ise İmam Sadık (a.s.) kendi takip&ccedil;ilerini Zurareye irca etmiştir.\r\n\r\n\r\n	Başka bir rivayette Şuayb-i Akerkuki&rsquo;yi Ebu Basire irca etmiştir. Bir hadiste de İmam Rıza (a.s.) Ali b. Musa Hemedani&rsquo;yi Zekeriya&rsquo;yi Kumi&rsquo;ye ve Abdulaziz b. Muhtedi&rsquo;yi de Yunus b. Abdurrahmana irca etmiş. Haberi vahidin h&uuml;ccet oluşu hakkında bu rivayetlere istinat edilmesinin nedeni şudur: Eğer haberi vahit (g&uuml;venilir bir kimsenin) haberi h&uuml;ccet olmamış olsaydı imamlar kendi takip&ccedil;ilerini bu kişilere irca etmezdi ve onların g&ouml;r&uuml;şlerini ki imamların g&ouml;r&uuml;şlerini haber-i vahit şeklinde a&ccedil;ıklıyorlardı h&uuml;k&uuml;mleri ve meseleleri tanımaları i&ccedil;in k&acirc;fi tanıtmazlardır.\r\n\r\n\r\n	&Uuml;&ccedil;&uuml;nc&uuml; delil icmadır: Haberi vahidi h&uuml;ccet olarak kabul eden kimselerin dayandıkları bir diğer delil icmadır. Haberi vahidi icmaya dayanarak h&uuml;ccet kabul edenlerden birisi şeyhi Tusi ve Allame Meclisidir.\r\n\r\n\r\n	D&ouml;rd&uuml;nc&uuml; delil ukelanın mebnasıdır: Haberi vahidin h&uuml;ccet olduğunu ispatlayan bir diğer delil ukelanın mebnasıdır. Bu delilin takriri ş&ouml;yledir: &Acirc;lemdeki ukelanın (akıl sahipleri) t&uuml;m&uuml; g&uuml;venilir ve tanımış kimsenin haberini kabul ederler ve onu temel alarak tavır sergilerler. Ondaki hata ihtimaline tevecc&uuml;h etmezler. Mukaddes şari Teala ki t&uuml;m ukelanın başında yer almaktadır. Eğer ukelanın y&ouml;ntemini kabul g&ouml;rmemiş olsaydı onu a&ccedil;ıklardı.\r\n\r\n\r\n	Her hal&uuml;karda bu y&ouml;ntem reva&ccedil;ta olmuş ve şari de onu reddetmemiş olmaması onu imzalamış anlamında algılanır.[6]\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] Vakidi, Muhamed b. Sad, katip, &ldquo;et-Tebakatul Kubra&rdquo;, mehdi demagani, Mahmut, c. 1, s. 186 - 187. İntişarat-i ferheng ve endişe, 1374 şemsi, Muhammed b. &Ouml;mer Vakidi İbrahim b. İsmail b. Ebu Habibeden, İbrahim de Dabut b. Huseynden, Davut da İkremeden, İkreme de ibni Abbastan ş&ouml;yle naklediyor: &ldquo;en yakın akrabanı uyar&rdquo; (şuara 214). Ayeti nazil olduğunda peygamber (s.a.a) Safa tepesine &ccedil;ıktı ve ey Kureyşliler diye seslendi. Kureyaliler cevaben bu Muhammedin sesidir işte Safa tepesinden bize sesleniyor. Kureyşliler toplanıp yanına varıp ne olmuş diye sordular? peygamber ş&ouml;yle buyordu: Eğer bu dağın arkasında &uuml;zerinize gelmek i&ccedil;in bir grup toplanmış desem beni tasdik eder misiniz? Onlar cevaben; evet dediler. Zira sen bizim nezdimizde yalancılıkla&nbsp; t&ouml;hmetlenmiş bir kimse değilsin. Senden hi&ccedil;bir zaman yalan duymadık. Peygamber buyurdu: Ben sizi &ccedil;ok &ccedil;etin ve zor bir azaptan korkutacağım. Ey Abdulmutalip oğulları, ey Abdulmennaf oğulları, ey Z&uuml;hre oğulları, sırasıyla b&uuml;t&uuml;n Kureyşlilerin ismini zikretti ve ş&ouml;yle buyurdu: Allahu Teala bana d&uuml;stur vermiş yakın akrabamı korkutayım. Ve biliniz ki ben ne bu d&uuml;nyanın ne o d&uuml;nyanın azabından sizi kurtarabilirim. Buradaki azaptan emin kalacağını tazmin edemem. Tek şey sizi bu d&uuml;nya ve ahiret azabından kurtarabilir. Oda tevhit kelimesinin getirip i&ccedil;eriğini yerine getirmektir.&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	[2] Tabatabai, Muhammed H&uuml;seyin, &ldquo;tefsiri el-mizan&rdquo;, terc&uuml;me: Musavi hemedani, seyit Muhammed Bakır, Kum: defteri intişarati İslami camietul-mudderisin-i havzei kum, 1374 şemsi, c. 14, s. 184. (eğer haber tevat&uuml;r haddine ulaşırsa veya kesin onunla birlikte kesin karineler olursa, &ouml;rneğin şahsen imamın kendisinden işitirse h&uuml;ccettir. Bu t&uuml;r haber h&uuml;k&uuml;mlar konusunda olamasa bile. Zira imamın masum olduğunu ispatlayan delilin aynısı şuna da delildir ki imamın muhatabı olan bana s&ouml;ylemiş olduğu bu haberi yalan s&ouml;ylememiştir). &nbsp;\r\n\r\n\r\n	[3] Tabatabai, Muhammed H&uuml;seyin, &ldquo;tefsiri el-mizan&rdquo;, terc&uuml;me: Musavi hemedani, seyit Muhammed Bakır, &ldquo;terc&uuml;mei el-mizan&rdquo; Kum: defteri intişarati İslami camietul-mudderisin-i havzei kum, 1374 şemsi, c. 14, s. 287.\r\n\r\n\r\n	[4] Daha fazla bilgi edinmek i&ccedil;in &ldquo;el-usulu el-muhezebe&rdquo; kitabına m&uuml;racaat ediniz: s. 88; &ldquo;buhusun fi ilmil usul&rdquo;, c, 4, s. 344; &ldquo;tehzibul usul&rdquo;, c. 2, s. 177, ediletul kailine bil-h&uuml;cce,. &nbsp;\r\n\r\n\r\n	[5]&ldquo; Ya eyy&uuml;hellezine amenu in caek&uuml;m fazikum bi nebein fe tebeyyenu en t&uuml;siybu kavmem bi cehaletin fe tusbihu ala ma fealt&uuml;m nadimin&rdquo;, (hucurat, 6).\r\n\r\n\r\n	[6] Cennati Şahrudi, Muhammed İbrahim, &ldquo;menabi ictihat ez didgah mezahib-i İslami&rdquo;, c. 1, s, 107-113.'),(473,'tr472','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		&ldquo;Hamd&rdquo; kelimesinin l&uuml;gatteki anlamı &ouml;vmek ve k&ouml;t&uuml;lemenin (zemetmenin) zıddıdır. &ldquo;Tesbih&rdquo; &nbsp;kelimesi ise Allah ı her &ccedil;eşit noksanlıklardan, ihtiya&ccedil;tan, ortaklıklardan ve Onun makamına yakışmayan her şeyden O&rsquo;nu tenzih etmek, beri, pak ve mukaddes bilmek anlamındadır. Bu iki kavram genellikle kuranın bir&ccedil;ok ayetlerinde ve namazda okunan zikir ve dualarda ve&hellip; Beraberce zikir edilmişlerdir. Adeta bir birini tamamlamak konumunda sayılırlar. Daha fazla a&ccedil;ıklamak i&ccedil;in detaylı cevaba m&uuml;racaat ediniz.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Hamd kavramı:</p>\r\n\r\n<p>\r\n	&ldquo;Hamd&rdquo; kelimesinin l&uuml;gatteki anlamı &ouml;vmek ve k&ouml;t&uuml;lemenin (zemetmenin) zıddıdır.[1] &Ouml;vmek bir &ccedil;eşit ameldir s&ouml;z değildir. İnsan kendisinden razı olduğu ve kendisinden hoşnut olduğu bir kimseyi, bir ameli, veya bir olayı &ouml;ver. Dolayısıyla &ouml;vme olayı hoşnutluk ve rızanın mahsul&uuml; ve v&uuml;cutsal bir eylemdir. Bir kimseden razı olduğumuz vakit onu severiz. İşte bu dostluk ve sevgidir ki bizi o kişiye y&ouml;nelik bir takım eylem, s&ouml;ylem, halet ve sıfatlar b&uuml;t&uuml;n&uuml;ne ulaştırır. Ki bunlar bir b&uuml;t&uuml;n olarak k&acirc;mil bir tasdik, ihtiram ve teslim olmak anlamındadır. İşte bu k&acirc;mil olan bir hamddir.</p>\r\n\r\n<p>\r\n	İnsanın marifeti ve bilgisi yukarılara &ccedil;ıktığı oranda Allah dışında yapılan her &ccedil;eşit &ouml;vg&uuml;lerin batıl ve mahkum olduğunu anlar. Zira t&uuml;m iyilikler Allahtan gelmektedirler. Buna binaen hamdlerin en b&uuml;y&uuml;ğ&uuml; Allaha aittir. Allah her &ccedil;eşit &ouml;vg&uuml;l&uuml;klerin kaynağıdır. İşte bu &ldquo;elhamdu lillah&rdquo; kelimesinin anlamıdır. Yani &ouml;vg&uuml; sadece ve sadece Allaha aittir.</p>\r\n\r\n<p>\r\n	Tesbih:</p>\r\n\r\n<p>\r\n	&ldquo;Tesbih&rdquo; ise Allah ı her &ccedil;eşit noksanlıklardan, ihtiya&ccedil;tan, ortaklıklardan ve Ona yakışmayan her şeyden tenzih etmek, beri, pak ve mukaddes bilmek anlamındadır. Tesbihin en &uuml;st mertebesi Allahtan sıfatları nefiy etmektir. Zira sıfatlar kanalından Allaha ibadet etmek şirktir. Dolayısıyla Allah ı tesbih etmenin anlamı şirkten hareket edip tevhide, sıfatlardan hareketle zata doğru gitmek anlamındadır.[2]</p>\r\n\r\n<p>\r\n	Subhanelleh&rdquo; asılda mastardır. Gufran gibi. Bazen de Allahın isimlerinden bir isim olarak da istifade edilmiştir. Sebbuh ve kuddus ilahi isimler olarak istifade edildikleri gibi.</p>\r\n\r\n<p>\r\n	&ldquo;Subhanellah&rdquo; c&uuml;mlesinde subhan kelimesi fiilin yerine ge&ccedil;miş mef&rsquo;ul-i mutlaktır. Buna binaen &ldquo;subhanellah&rdquo; c&uuml;mlesinin asıl şekli ş&ouml;yledir: &ldquo;sebbehtullahe tesbihen&rdquo;. Yani Allah ı has bir tenzih ile tenzih ediyorum. Has olan bu tenzih şudur ki O&rsquo;nu O&rsquo;nun makamına yakışmayan her şeyden beri ve tenzih ediyorum demektir.[3]</p>\r\n\r\n<p>\r\n	Dolayısıyla basit bir dille &ldquo;subhaneellah&rdquo; c&uuml;mlesinin anlamı şudur: Allah ı onun ul&ucirc;hiyet makamına layık olmayan ve onun makamına yakışmayan her &ccedil;eşit şeylerden pak ve tenzih ediyorum.</p>\r\n\r\n<p>\r\n	B&ouml;ylece hamd Allah ı &ouml;vmek ve tesbih Allah ı takdis ve tenzih etmek anlamındadır. Bu iki kavram kuranın bir&ccedil;ok ayetlerinde ve namazda okunan zikir ve dualarda ve&hellip; beraberce zikir edilmiş ve bir birini tamamlamak konumunda sayılmaktadırlar. Bu zikirler g&uuml;nl&uuml;k olarak yerine getirilen farzlarda defalarca tekrarlandığı gibi m&uuml;stahap olarak da okumaları tavsiye edilmiştir. Ve İslam dinin de temel zikirlerden sayılmaktadır. Hz. Ali (a.s.) bir rivayette &ldquo;hamd&rdquo; ve &ldquo;tesbihin&rdquo; sahip olduğu &ouml;zel konumu hakkında ş&ouml;yle buyuruyor: &ldquo;Tesbih mizanın yarısıdır, hamd ise mizanı dolduruyor&rdquo;.[4]</p>\r\n\r\n<p>\r\n	Son olarak dikkat edilmesi gerekir ki, bu zikirlerin manalarına tevecc&uuml;h etmek ve kalben Allah ı y&acirc;d etmek ve bu zikirlerin manasını kalplerde ve zihinlerde yerleştirmek ve onu amele ge&ccedil;irmek zikirlerden g&uuml;d&uuml;len en temel hedeftir. En değerli zikir de amelle yapılan zikirdir. Zikir &ldquo;vird&rdquo;in &ouml;tesinde olan bir hakikat olduğunu biliyoruz. Bu zikirlere terett&uuml;p eden b&uuml;y&uuml;k eserler zikirlerin hakikatiyle ilgilidir. Onlardan g&uuml;d&uuml;len hedef sadece kelimelerini dille tekrarlamak değildir. İ&ccedil;ermiş oldukları anlamları kalplerimize ve zihinlerimize yerleştirmektir.</p>\r\n\r\n<p>\r\n	Bu konu hakkında daha fazla mutaala etmek i&ccedil;in aşağıdaki indeds&rsquo;e m&uuml;racaat ediniz:</p>\r\n\r\n<p>\r\n	&ldquo;Tesbih der namaz ve hemrahi an fa hamd, 9803 (sayt: 9773)&rdquo;.</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] &ldquo;Lisan&uuml;&rsquo;l - Arap&rdquo;, nerm efzar-i camiul ahadis, c. 3, s. 155.</p>\r\n\r\n<p>\r\n	[2] Daha fazla bilgi i&ccedil;in aşağıdaki adreste zikir edilen cevaba m&uuml;racaat ediniz: &ldquo;şomarei 9803 (sayt: 9773)&rdquo;.</p>\r\n\r\n<p>\r\n	[3] Musevi Hemedani, &ldquo;terc&uuml;me-i el- mizan&rdquo;, Kum: defteri intişarati islamiye camiat-u mudderisin-i havze-i ilmiye-i Kum, 1374 şemsi, c. 13, s. 5.</p>\r\n\r\n<p>\r\n	[4] Kuleni &ldquo;el &ndash; kafi&rdquo;, Tahran: daru&rsquo;l &ndash; utbu&rsquo;l - islamiye, 1365 , h.ş., c. 2, s. 506.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','&ldquo;Hamd&rdquo; kelimesinin l&uuml;gatteki anlamı &ouml;vmek ve k&ouml;t&uuml;lemenin (zemetmenin) zıddıdır. &ldquo;Tesbih&rdquo; &nbsp;kelimesi ise Allah ı her &ccedil;eşit noksanlıklardan, ihtiya&ccedil;tan, ortaklıklardan ve Onun makamına yakışmayan her şeyden O&rsquo;nu tenzih etmek, beri, pak ve mukaddes bilmek anlamındadır. Bu iki kavram genellikle kuranın bir&ccedil;ok ayetlerinde ve namazda okunan zikir ve dualarda ve&hellip; Beraberce zikir edilmişlerdir. Adeta bir birini tamamlamak konumunda sayılırlar. Daha fazla a&ccedil;ıklamak i&ccedil;in detaylı cevaba m&uuml;racaat ediniz.','&nbsp;Hamd kavramı:\r\n\r\n\r\n	&ldquo;Hamd&rdquo; kelimesinin l&uuml;gatteki anlamı &ouml;vmek ve k&ouml;t&uuml;lemenin (zemetmenin) zıddıdır.[1] &Ouml;vmek bir &ccedil;eşit ameldir s&ouml;z değildir. İnsan kendisinden razı olduğu ve kendisinden hoşnut olduğu bir kimseyi, bir ameli, veya bir olayı &ouml;ver. Dolayısıyla &ouml;vme olayı hoşnutluk ve rızanın mahsul&uuml; ve v&uuml;cutsal bir eylemdir. Bir kimseden razı olduğumuz vakit onu severiz. İşte bu dostluk ve sevgidir ki bizi o kişiye y&ouml;nelik bir takım eylem, s&ouml;ylem, halet ve sıfatlar b&uuml;t&uuml;n&uuml;ne ulaştırır. Ki bunlar bir b&uuml;t&uuml;n olarak k&acirc;mil bir tasdik, ihtiram ve teslim olmak anlamındadır. İşte bu k&acirc;mil olan bir hamddir.\r\n\r\n\r\n	İnsanın marifeti ve bilgisi yukarılara &ccedil;ıktığı oranda Allah dışında yapılan her &ccedil;eşit &ouml;vg&uuml;lerin batıl ve mahkum olduğunu anlar. Zira t&uuml;m iyilikler Allahtan gelmektedirler. Buna binaen hamdlerin en b&uuml;y&uuml;ğ&uuml; Allaha aittir. Allah her &ccedil;eşit &ouml;vg&uuml;l&uuml;klerin kaynağıdır. İşte bu &ldquo;elhamdu lillah&rdquo; kelimesinin anlamıdır. Yani &ouml;vg&uuml; sadece ve sadece Allaha aittir.\r\n\r\n\r\n	Tesbih:\r\n\r\n\r\n	&ldquo;Tesbih&rdquo; ise Allah ı her &ccedil;eşit noksanlıklardan, ihtiya&ccedil;tan, ortaklıklardan ve Ona yakışmayan her şeyden tenzih etmek, beri, pak ve mukaddes bilmek anlamındadır. Tesbihin en &uuml;st mertebesi Allahtan sıfatları nefiy etmektir. Zira sıfatlar kanalından Allaha ibadet etmek şirktir. Dolayısıyla Allah ı tesbih etmenin anlamı şirkten hareket edip tevhide, sıfatlardan hareketle zata doğru gitmek anlamındadır.[2]\r\n\r\n\r\n	Subhanelleh&rdquo; asılda mastardır. Gufran gibi. Bazen de Allahın isimlerinden bir isim olarak da istifade edilmiştir. Sebbuh ve kuddus ilahi isimler olarak istifade edildikleri gibi.\r\n\r\n\r\n	&ldquo;Subhanellah&rdquo; c&uuml;mlesinde subhan kelimesi fiilin yerine ge&ccedil;miş mef&rsquo;ul-i mutlaktır. Buna binaen &ldquo;subhanellah&rdquo; c&uuml;mlesinin asıl şekli ş&ouml;yledir: &ldquo;sebbehtullahe tesbihen&rdquo;. Yani Allah ı has bir tenzih ile tenzih ediyorum. Has olan bu tenzih şudur ki O&rsquo;nu O&rsquo;nun makamına yakışmayan her şeyden beri ve tenzih ediyorum demektir.[3]\r\n\r\n\r\n	Dolayısıyla basit bir dille &ldquo;subhaneellah&rdquo; c&uuml;mlesinin anlamı şudur: Allah ı onun ul&ucirc;hiyet makamına layık olmayan ve onun makamına yakışmayan her &ccedil;eşit şeylerden pak ve tenzih ediyorum.\r\n\r\n\r\n	B&ouml;ylece hamd Allah ı &ouml;vmek ve tesbih Allah ı takdis ve tenzih etmek anlamındadır. Bu iki kavram kuranın bir&ccedil;ok ayetlerinde ve namazda okunan zikir ve dualarda ve&hellip; beraberce zikir edilmiş ve bir birini tamamlamak konumunda sayılmaktadırlar. Bu zikirler g&uuml;nl&uuml;k olarak yerine getirilen farzlarda defalarca tekrarlandığı gibi m&uuml;stahap olarak da okumaları tavsiye edilmiştir. Ve İslam dinin de temel zikirlerden sayılmaktadır. Hz. Ali (a.s.) bir rivayette &ldquo;hamd&rdquo; ve &ldquo;tesbihin&rdquo; sahip olduğu &ouml;zel konumu hakkında ş&ouml;yle buyuruyor: &ldquo;Tesbih mizanın yarısıdır, hamd ise mizanı dolduruyor&rdquo;.[4]\r\n\r\n\r\n	Son olarak dikkat edilmesi gerekir ki, bu zikirlerin manalarına tevecc&uuml;h etmek ve kalben Allah ı y&acirc;d etmek ve bu zikirlerin manasını kalplerde ve zihinlerde yerleştirmek ve onu amele ge&ccedil;irmek zikirlerden g&uuml;d&uuml;len en temel hedeftir. En değerli zikir de amelle yapılan zikirdir. Zikir &ldquo;vird&rdquo;in &ouml;tesinde olan bir hakikat olduğunu biliyoruz. Bu zikirlere terett&uuml;p eden b&uuml;y&uuml;k eserler zikirlerin hakikatiyle ilgilidir. Onlardan g&uuml;d&uuml;len hedef sadece kelimelerini dille tekrarlamak değildir. İ&ccedil;ermiş oldukları anlamları kalplerimize ve zihinlerimize yerleştirmektir.\r\n\r\n\r\n	Bu konu hakkında daha fazla mutaala etmek i&ccedil;in aşağıdaki indeds&rsquo;e m&uuml;racaat ediniz:\r\n\r\n\r\n	&ldquo;Tesbih der namaz ve hemrahi an fa hamd, 9803 (sayt: 9773)&rdquo;.\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] &ldquo;Lisan&uuml;&rsquo;l - Arap&rdquo;, nerm efzar-i camiul ahadis, c. 3, s. 155.\r\n\r\n\r\n	[2] Daha fazla bilgi i&ccedil;in aşağıdaki adreste zikir edilen cevaba m&uuml;racaat ediniz: &ldquo;şomarei 9803 (sayt: 9773)&rdquo;.\r\n\r\n\r\n	[3] Musevi Hemedani, &ldquo;terc&uuml;me-i el- mizan&rdquo;, Kum: defteri intişarati islamiye camiat-u mudderisin-i havze-i ilmiye-i Kum, 1374 şemsi, c. 13, s. 5.\r\n\r\n\r\n	[4] Kuleni &ldquo;el &ndash; kafi&rdquo;, Tahran: daru&rsquo;l &ndash; utbu&rsquo;l - islamiye, 1365 , h.ş., c. 2, s. 506.&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;'),(474,'tr471','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Hz. Ayetullah&rsquo;el - Uzma Mekarim Şirazi (Allah &ouml;mr&uuml;n&uuml; uzun etsin):</strong></p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Eğer bu konu hakkında yakininiz varsa onun alınıp satılması sakıncalıdır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		<strong>Hz. Ayetullah&rsquo;el - Uzma Safi G&uuml;lpeygani (Allah &ouml;mr&uuml;n&uuml; uzun etsin):</strong></p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Soruda gelen konu hakkında bilgim yok ama eğer s&ouml;z konusu maddeler hakkında yazdığınız şey doğruysa, gayri M&uuml;slim&rsquo;e dahi olsa alım satımı caiz değildir ve şek edilmesi durumunda o maddenin araştırılması gerekmez.</p>\r\n</div>\r\n','','Hz. Ayetullah&rsquo;el - Uzma Mekarim Şirazi (Allah &ouml;mr&uuml;n&uuml; uzun etsin):\r\n\r\n	\r\n		Eğer bu konu hakkında yakininiz varsa onun alınıp satılması sakıncalıdır.\r\n\r\n	\r\n		Hz. Ayetullah&rsquo;el - Uzma Safi G&uuml;lpeygani (Allah &ouml;mr&uuml;n&uuml; uzun etsin):\r\n\r\n	\r\n		Soruda gelen konu hakkında bilgim yok ama eğer s&ouml;z konusu maddeler hakkında yazdığınız şey doğruysa, gayri M&uuml;slim&rsquo;e dahi olsa alım satımı caiz değildir ve şek edilmesi durumunda o maddenin araştırılması gerekmez.',''),(475,'tr470','<p>\r\n	&nbsp;Uygun bir neticeye ulaşmak i&ccedil;in cevabı &uuml;&ccedil; merhalede sunacağız.</p>\r\n\r\n<p>\r\n	Bir. Amelleri sağ el veya sağ ayakla yerine getirmek ve onun &ouml;nemi (d&uuml;nya ile alakalıdır)</p>\r\n\r\n<p>\r\n	İki. Ashab-ı yemin (Sağcılar) ve amel defterinin sağ ele verilmesi (ahiretle alakalıdır)</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil;. Acaba bu şeyler itibari işlerden midir yoksa hakiki ve tekvini işlerden mi?</p>\r\n\r\n<p>\r\n	Birinci b&ouml;l&uuml;m:</p>\r\n\r\n<p>\r\n	Sağ ve sol elin her ikisi de Allah&rsquo;ın mahl&ucirc;ku ve nimetidir ve bunların her biri hakikidir ve bu doğrultuda ikisi arasında fark yoktur.</p>\r\n\r\n<p>\r\n	Ama b&ouml;yle olmakla birlikte İslam &ouml;ğretilerinde sağ el ve sağ ayak i&ccedil;in zikredilen faziletlerin sol el ve sol ayak i&ccedil;in olmadığını g&ouml;r&uuml;yoruz. &Ouml;rneklendirmek gerekirse:</p>\r\n\r\n<p>\r\n	İmam Sadık (a.s) namazın arkasından sağ eliyle sakalını tutuyor ve &uuml;&ccedil; defa ş&ouml;yle diyordu: Ey Allah&rsquo;ım! M&uuml;şk&uuml;l ve zorluğumu sen hallet. O halde sağ el ve sağ ayak i&ccedil;in s&ouml;z konusu edilen fazilet sol el ve sol ayak i&ccedil;in s&ouml;z konusu değildir.</p>\r\n\r\n<p>\r\n	İkinci b&ouml;l&uuml;m:</p>\r\n\r\n<p>\r\n	Dini metinlerde sağ elin ahirette de fazilete sahip olduğuna delalet eden konuların g&ouml;ze &ccedil;arptığını g&ouml;r&uuml;yoruz. &Ouml;rneğin &ldquo;Ashab-ı yemin (Sağcılar-İman edenler)&rdquo; ayetinin şeni n&uuml;zul&uuml;nde (iniş sebebi) Cabir Ca&rsquo;fi, İmamı Bakır (a.s)&rsquo;ın Ali (a.s)&rsquo;den naklettiği bir rivayete g&ouml;re Ali (a.s) ş&ouml;yle buyurmuştur: Peygamber, Pazartesi g&uuml;n&uuml; n&uuml;b&uuml;vvete ulaştı ve Salı sabahı ben ona iman ettim. Peygamber namaz kılıyordu ben de onun sağ tarafına durarak namaz kılıyordum ve benden başka hi&ccedil; kimse onunla namaz kılmıyordu ve Allah-u Te&acirc;l&acirc; &ldquo;Ashab-ı yemin&hellip;&rdquo; ayetini indirdi.</p>\r\n\r\n<p>\r\n	Fahri Razi, Ashab-ı yemin konusunda &uuml;&ccedil; g&ouml;r&uuml;ş nakleder:</p>\r\n\r\n<p>\r\n	1. Amel defterini sağ eliyle alan kimseler.</p>\r\n\r\n<p>\r\n	2. Ashab-ı g&uuml;&ccedil; ve kudret (genellikle sağ elin g&uuml;c&uuml;n&uuml;n sol elin g&uuml;c&uuml;nden daha &ccedil;ok olduğu dikkate almakla birlikte onlara Ashab-ı yemin denilir).</p>\r\n\r\n<p>\r\n	3. Ashab-ı nur ve hidayet. İbni Abbas, Peygamber (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu nakleder: Allah yaratıklarını iki kısım &uuml;zere yarattı ve beni onların en iyisi kararlaştırdı ve Allah-u Te&acirc;l&acirc;&rsquo;nın: &ldquo;Ashab-ı yemin ve Ashab-ı şimal&rdquo; buyruğunca ben Ashab-ı yemin&rsquo;im ve hatta onların en iyisiyim. Ali b. İbrahim ş&ouml;yle diyor: Yemin, M&uuml;minlerin Emiri Ali (a.s)&rsquo;dir ve ashab, onun Şialarıdır.</p>\r\n\r\n<p>\r\n	Ayetin iniş sebebi ve bu konuda gelen rivayetleri g&ouml;z &ouml;n&uuml;nde bulundurarak bu kimselerin g&uuml;zel mayalı ve nurlu olmaları ve g&uuml;zel amellerinden dolayı onlara Ashab-ı yemin denildiği sonucuna varıyoruz.</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;m:</p>\r\n\r\n<p>\r\n	Konulan kanunlar ve ilahi h&uuml;k&uuml;mlerin tamamı itibaridir ama vehmi ve hayali k&ouml;kene dayanması m&uuml;mk&uuml;n olan ferdi ve şahsi itibarların aksine, hakikatten kaynaklanan ve eser sahibi olan itibari şer&rsquo;i dir (Kanun Koyucu, itibar etmiştir).</p>\r\n\r\n<p>\r\n	Şia, h&uuml;k&uuml;mlerin &ouml;l&ccedil;&uuml;leri olarak isimlendirilen ilahi h&uuml;k&uuml;mlerin, maslahat ve fesatlara (mefsede) tabi olduğuna inanır. Bu esas &uuml;zere sağ el i&ccedil;in a&ccedil;ıklanan şeyler bu baptandır.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Ayrıntılı cevap:</p>\r\n\r\n<p>\r\n	Uygun bir neticeye ulaşmak i&ccedil;in cevabı &uuml;&ccedil; merhalede sunacağız.</p>\r\n\r\n<p>\r\n	Bir. Amelleri sağ el veya sağ ayakla yerine getirmek ve onun &ouml;nemi (d&uuml;nya ile alakalıdır)</p>\r\n\r\n<p>\r\n	İki. Ashab-ı yemin (Sağcılar) ve amel defterinin sağ ele verilmesi (ahiretle alakalıdır)</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil;. Acaba bu şeyler itibari işlerden midir yoksa hakiki ve tekvini işlerden mi?</p>\r\n\r\n<p>\r\n	Birinci b&ouml;l&uuml;m:</p>\r\n\r\n<p>\r\n	İnsanın hakikati, onun nefis ve ruhudur ve cisim aracı unvanıyla insanın hizmetine sunulmuştur. Bu sebeple insanın azaları arsında bir fark yoktur ve bu azaların her biri kendi yerinde &ouml;zel değere sahiptir. Ne var ki yaratılı &acirc;lemi d&uuml;zeninde tekvini surette farklılıkların olduğu gibi doğal olarak yaratılış gereği bu azalar arasında da farklılıklar vardır. Bundan dolayı baş gibi bazı azaların, parmak gibi diğer azalara &uuml;st&uuml;nl&uuml;ğ&uuml; vardır.</p>\r\n\r\n<p>\r\n	Sağ ve sol elin her ikisi de Allah&rsquo;ın mahl&ucirc;ku ve nimetidir ve bunların her biri hakikidir ve bu doğrultuda ikisi arasında fark yoktur.[1]</p>\r\n\r\n<p>\r\n	Ama b&ouml;yle olmakla birlikte İslam &ouml;ğretilerinde sağ el ve sağ ayak i&ccedil;in zikredilen faziletlerin sol el ve sol ayak i&ccedil;in olmadığını g&ouml;r&uuml;yoruz. &Ouml;rnek unvanında iki hadise işaret edeceğiz.</p>\r\n\r\n<p>\r\n	1. Bir hadiste Masum (a.s) ş&ouml;yle buyurur: Namazdan sonra sağ eliyle sakalını tutarak &uuml;&ccedil; defa: &ldquo;Yazel celali vel ikram irhamni minennar&hellip; (yani ey celal ve ikram sahibi olan Allah bana merhamet et diyen kimseyi Allah bağışlar ve ondan razı olur.&rdquo;[2]</p>\r\n\r\n<p>\r\n	İmam Sadık (a.s) namazın arkasından sağ eliyle sakalını tutuyor ve &uuml;&ccedil; defa ş&ouml;yle diyordu: Ey Allah&rsquo;ım! M&uuml;şk&uuml;l ve zorluğumu sen hallet.[3]</p>\r\n\r\n<p>\r\n	2.İmamlardan (a.s) mescide girmenin fazileti hakkında; mescide sağ ayakla girmek ve sol ayakla &ccedil;ıkmanın faziletli olduğu nakledilmiştir.[4]</p>\r\n\r\n<p>\r\n	Bu sebeple rivayetlerde de a&ccedil;ık&ccedil;a beyan edildiği gibi sağ el ve sağ ayak i&ccedil;in zikredilen faziletler, sol el ve sol ayak i&ccedil;in s&ouml;z konusu değildir ve bu esas &uuml;zere d&uuml;nyevi ve uhrevi etkilerin y&uuml;klendiği bu işler, şer&rsquo;idir.</p>\r\n\r\n<p>\r\n	İkinci b&ouml;l&uuml;m:</p>\r\n\r\n<p>\r\n	Dini metinlerde sağ elin ahirette de fazilete sahip olduğuna delalet eden konuların g&ouml;ze &ccedil;arptığını g&ouml;r&uuml;yoruz. &Ouml;rneğin &ldquo;Ashab-ı yemin (Sağcılar-İman edenler)&rdquo;[5] ayetinin şeni n&uuml;zul&uuml;nde (iniş sebebi) Cabir Ca&rsquo;fi, İmamı Bakır (a.s)&rsquo;ın Ali (a.s)&rsquo;den naklettiği bir rivayete g&ouml;re Ali (a.s) ş&ouml;yle buyurmuştur: Peygamber, Pazartesi g&uuml;n&uuml; n&uuml;b&uuml;vvete ulaştı ve Salı sabahı ben ona iman ettim. Peygamber namaz kılıyordu ben de onun sağ tarafına durarak namaz kılıyordum ve benden başka hi&ccedil; kimse onunla namaz kılmıyordu ve Allah-u Te&acirc;l&acirc; &ldquo;Ashab-ı yemin&hellip;&rdquo; ayetini indirdi.[6]</p>\r\n\r\n<p>\r\n	Fahri Razi, Ashab-ı yemin konusunda &uuml;&ccedil; g&ouml;r&uuml;ş nakleder:</p>\r\n\r\n<p>\r\n	1. Amel defterini sağ eliyle alan kimseler.</p>\r\n\r\n<p>\r\n	2. Ashab-ı g&uuml;&ccedil; ve kudret (genellikle sağ elin g&uuml;c&uuml;n&uuml;n sol elin g&uuml;c&uuml;nden daha &ccedil;ok olduğu dikkate almakla birlikte onlara Ashab-ı yemin denilir).</p>\r\n\r\n<p>\r\n	3. Ashab-ı nur ve hidayet.[7]</p>\r\n\r\n<p>\r\n	İbni Abbas, Peygamber (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu nakleder: Allah yaratıklarını iki kısım &uuml;zere yarattı ve beni onların en iyisi kararlaştırdı ve Allah-u Te&acirc;l&acirc;&rsquo;nın: &ldquo;Ashab-ı yemin ve Ashab-ı şimal&rdquo; buyruğunca ben Ashab-ı yemin&rsquo;im ve hatta onların en iyisiyim.[8] Ali b. İbrahim ş&ouml;yle diyor: Yemin, M&uuml;minlerin Emiri Ali (a.s)&rsquo;dir ve ashabı, onun Şialarıdır.[9]</p>\r\n\r\n<p>\r\n	Kummi&rsquo;nin rivayetinin anlamına g&ouml;re &ldquo;Yemin&rdquo; Ali (a.s) ve Ashab-ı yemin, onun Şialarıdır.</p>\r\n\r\n<p>\r\n	Her hal&uuml;karda rivayet, ayetin Ali (a.s) ve onun Şiaları hakkında indiğini değil, ayetin dışsal somut &ouml;rneğini g&ouml;sterme babından nazil edildiğini s&ouml;ylemek istiyor.[10]</p>\r\n\r\n<p>\r\n	Ayet-i Şerife&rsquo;den yararlanarak, mahşer ashabı &uuml;&ccedil;e ayrılır: Sabikun, Ashab-ı yemin ve Ashab-ı şimal.</p>\r\n\r\n<p>\r\n	A. Sabikun, hardal tanesi kadar emre itaatsizlik yapmayanlar yani nebiler ve onların vasileri olan masumlardır. B. Mukarrebun, Allah nezdinde Ashab-ı yemin - bazı g&uuml;nahlarla kirlenmiş olsalar bile-&nbsp; m&uuml;minlerdir. C. Ashab-ı şimal, iman ehli olmayanlardır.[11]</p>\r\n\r\n<p>\r\n	Ayetin iniş sebebi ve bu konuda gelen rivayetleri g&ouml;z &ouml;n&uuml;nde bulundurarak bu kimselerin g&uuml;zel mayalı ve nurlu olmaları ve g&uuml;zel amellerinden dolayı ve amel defterlerinin sağ taraftan verileceğini de g&ouml;z &ouml;n&uuml;nde bulundurarak, onlara Ashab-ı yemin denildiği sonucuna varıyoruz.[12]</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;m:</p>\r\n\r\n<p>\r\n	Acaba bu işler itibari işlerden midir veya hakiki ve tekvini eserleri var mıdır? Sorusuna gelince bu konuda ş&ouml;yle diyeceğiz:</p>\r\n\r\n<p>\r\n	Birincisi, Şer&rsquo;i ve kararlaştırılmış h&uuml;k&uuml;mlerin tamamı itibaridir ikincisi bunlar, vehmi ve hayali işler anlamına gelmez aksine maslahat ve fesatlar esasınca şer&rsquo;i itibarlardır (Allah kararlaştırmıştır). Bu maslahatlar h&uuml;km&uuml;n bizzat kendisinin veya h&uuml;k&uuml;mle alakalı olan şeylerle kararlaştırılması m&uuml;mk&uuml;nd&uuml;r. O halde şer&rsquo;i h&uuml;k&uuml;mler itibari olmakla birlikte aynı zamanda hakiki ve eser sahibidir. Elbette kanun ve h&uuml;k&uuml;mler, genel hikmetler etrafında değil maslahat ve baskın hikmetler etrafında d&ouml;n&uuml;p dolaşır.[13]</p>\r\n\r\n<p>\r\n	Her hal&uuml;karda Şia, h&uuml;k&uuml;mlerin &ouml;l&ccedil;&uuml;leri olarak isimlendirilen ilahi h&uuml;k&uuml;mlerin, maslahat ve fesatlara (mefsede) tabi olduğunu kabul eder[14] bu sebeple, sağ el i&ccedil;in a&ccedil;ıklanan şeyler bu babtandır.</p>\r\n\r\n<p>\r\n	&nbsp;----------------</p>\r\n\r\n<p>\r\n	[1] &ldquo;Muhammed b. M&uuml;slim&rdquo; den İmam Sadık (a.s)&rsquo;ın ş&ouml;yle buyurduğu nakledilmiştir: &ldquo;Ben namazda sol elimi dua i&ccedil;in a&ccedil;mış bir haldeyken adamın biri yanımdan ge&ccedil;erek bana: Ey Allah&rsquo;ın kulu! Sağ elinle dua et dediğinde ona ş&ouml;yle dedim:&nbsp; Ey Allah&rsquo;ın kulu! Zatı Akdesi İlahi&rsquo;nin bu el &uuml;zerinde hakkı olduğu gibi, o el &uuml;zerinde de hakkı vardır.&rdquo; Kuleyni, Muhammed b. Yakup, &ldquo;Kafi&rdquo;, Tahran 1365 h.k, Daru&rsquo;l k&uuml;t&uuml;b&uuml;&rsquo;l İslamiye c. 2, s. 480.</p>\r\n\r\n<p>\r\n	[2] A.g.e: s. 546.</p>\r\n\r\n<p>\r\n	[3] A.g.e: s. 566, Allah&uuml;mme ferric anni kurbeti ve accil afiyeti vekşif zurri (&uuml;&ccedil; defa).</p>\r\n\r\n<p>\r\n	[4] Hurr Amuli, &ldquo;Vesail&uuml;&rsquo;ş Şia&rdquo;, Kum 1409 h.k, M&uuml;esseset&uuml; &Acirc;l&uuml;l &ndash;Beyt, c. 5, s. 246, hadis 6458.</p>\r\n\r\n<p>\r\n	[5] V&acirc;kıa Suresi, 27.</p>\r\n\r\n<p>\r\n	[6] Haskalani, Abdullah b. Ahmet, &ldquo;Şevahid&uuml;&rsquo;t tenzil li kavaid&uuml;&rsquo;t tafzil&rdquo;, Tahran, birinci baskı, 1411 k, Sazmani &ccedil;ap ve intişarati vezareti irşadi İslami, c. 2, s. 300.</p>\r\n\r\n<p>\r\n	[7] Fahrettin Razi, Ebu Abdullah Muhammed b. Amr, Beyrut, &uuml;&ccedil;&uuml;nc&uuml; baskı 420 k, Daru İhya&uuml;&rsquo;t t&uuml;ras el-Arabi, c. 29, s. 404.</p>\r\n\r\n<p>\r\n	[8] Meclisi, Muhammed Bakır, &ldquo;Biharu&rsquo;l envar&rdquo;, Beyrut-L&uuml;bnan, 1404, M&uuml;esseset&uuml;&rsquo;l vefa, c. 16, s. 120.</p>\r\n\r\n<p>\r\n	[9] Kummi Ali b. İbrahim, &ldquo;Tefsiru&rsquo;l Kummi&rdquo;, Kum, d&ouml;rd&uuml;nc&uuml; baskı 1367 ş, Daru&rsquo;l Kitap, c. 2, s. 348.</p>\r\n\r\n<p>\r\n	[10] Tabatabai, Muhammed H&uuml;seyin, &ldquo;El-Mizan fi tefsiru&rsquo;l Kur&rsquo;an&rdquo;, Kum, beşinci baskı, 1374 ş, Musevi Hamedani, Muhammed Bakır, c. 19, s. 220, Defteri İntişarti İslami Cami&rsquo;ayi M&uuml;derrisini Huzeyi İlmiyeyi Kum.</p>\r\n\r\n<p>\r\n	[11] Tayyip, Seyit Abd&uuml;lh&uuml;seyin, &ldquo;Etyabu&rsquo;l beyan fi tefsiru&rsquo;l Kur&rsquo;an&rdquo;, Tahran, ikinci baskı 1378 ş, İntişaratu&rsquo;l İslam, c. 11, s. 94.</p>\r\n\r\n<p>\r\n	[12] Şayet ş&ouml;yle denilmesi de m&uuml;mk&uuml;nd&uuml;r; elleri kesilmiş doğru d&uuml;r&uuml;st kimseler veya k&ouml;t&uuml; işlerinden dolayı sol elleri kesilenler amel defterlerini nasıl alacaklar? Cevap: Kıyamet g&uuml;n&uuml; herkes tam ve k&acirc;mil olarak diriltilecektir.</p>\r\n\r\n<p>\r\n	[13] Tabatabai, Muhammed H&uuml;seyin, &ldquo;El-Miszan fi tefsiru&rsquo;l Kur&rsquo;an&rdquo;, Musevi Hamedani, Muhammed Bakır, c. 2, s. 346.</p>\r\n\r\n<p>\r\n	[14] Becnurdi, Hasan b. Aga Bozork Musevi, &ldquo;El-Kava&rsquo;id&uuml;&rsquo;l fıkhiyye&rdquo;, İran-Kum, birinci baskı 1419 h. k,&nbsp; Neşu&rsquo;l hadi, c. 7, s. 336. H&uuml;ve ennel hak indena el imamiyyet&uuml; ennel ahkam tabi&rsquo;at&uuml; lil mesalih vel mefasit elleti n&uuml;semmiha bi milakatil ahkam.</p>\r\n','','&nbsp;Uygun bir neticeye ulaşmak i&ccedil;in cevabı &uuml;&ccedil; merhalede sunacağız.\r\n\r\n\r\n	Bir. Amelleri sağ el veya sağ ayakla yerine getirmek ve onun &ouml;nemi (d&uuml;nya ile alakalıdır)\r\n\r\n\r\n	İki. Ashab-ı yemin (Sağcılar) ve amel defterinin sağ ele verilmesi (ahiretle alakalıdır)\r\n\r\n\r\n	&Uuml;&ccedil;. Acaba bu şeyler itibari işlerden midir yoksa hakiki ve tekvini işlerden mi?\r\n\r\n\r\n	Birinci b&ouml;l&uuml;m:\r\n\r\n\r\n	Sağ ve sol elin her ikisi de Allah&rsquo;ın mahl&ucirc;ku ve nimetidir ve bunların her biri hakikidir ve bu doğrultuda ikisi arasında fark yoktur.\r\n\r\n\r\n	Ama b&ouml;yle olmakla birlikte İslam &ouml;ğretilerinde sağ el ve sağ ayak i&ccedil;in zikredilen faziletlerin sol el ve sol ayak i&ccedil;in olmadığını g&ouml;r&uuml;yoruz. &Ouml;rneklendirmek gerekirse:\r\n\r\n\r\n	İmam Sadık (a.s) namazın arkasından sağ eliyle sakalını tutuyor ve &uuml;&ccedil; defa ş&ouml;yle diyordu: Ey Allah&rsquo;ım! M&uuml;şk&uuml;l ve zorluğumu sen hallet. O halde sağ el ve sağ ayak i&ccedil;in s&ouml;z konusu edilen fazilet sol el ve sol ayak i&ccedil;in s&ouml;z konusu değildir.\r\n\r\n\r\n	İkinci b&ouml;l&uuml;m:\r\n\r\n\r\n	Dini metinlerde sağ elin ahirette de fazilete sahip olduğuna delalet eden konuların g&ouml;ze &ccedil;arptığını g&ouml;r&uuml;yoruz. &Ouml;rneğin &ldquo;Ashab-ı yemin (Sağcılar-İman edenler)&rdquo; ayetinin şeni n&uuml;zul&uuml;nde (iniş sebebi) Cabir Ca&rsquo;fi, İmamı Bakır (a.s)&rsquo;ın Ali (a.s)&rsquo;den naklettiği bir rivayete g&ouml;re Ali (a.s) ş&ouml;yle buyurmuştur: Peygamber, Pazartesi g&uuml;n&uuml; n&uuml;b&uuml;vvete ulaştı ve Salı sabahı ben ona iman ettim. Peygamber namaz kılıyordu ben de onun sağ tarafına durarak namaz kılıyordum ve benden başka hi&ccedil; kimse onunla namaz kılmıyordu ve Allah-u Te&acirc;l&acirc; &ldquo;Ashab-ı yemin&hellip;&rdquo; ayetini indirdi.\r\n\r\n\r\n	Fahri Razi, Ashab-ı yemin konusunda &uuml;&ccedil; g&ouml;r&uuml;ş nakleder:\r\n\r\n\r\n	1. Amel defterini sağ eliyle alan kimseler.\r\n\r\n\r\n	2. Ashab-ı g&uuml;&ccedil; ve kudret (genellikle sağ elin g&uuml;c&uuml;n&uuml;n sol elin g&uuml;c&uuml;nden daha &ccedil;ok olduğu dikkate almakla birlikte onlara Ashab-ı yemin denilir).\r\n\r\n\r\n	3. Ashab-ı nur ve hidayet. İbni Abbas, Peygamber (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu nakleder: Allah yaratıklarını iki kısım &uuml;zere yarattı ve beni onların en iyisi kararlaştırdı ve Allah-u Te&acirc;l&acirc;&rsquo;nın: &ldquo;Ashab-ı yemin ve Ashab-ı şimal&rdquo; buyruğunca ben Ashab-ı yemin&rsquo;im ve hatta onların en iyisiyim. Ali b. İbrahim ş&ouml;yle diyor: Yemin, M&uuml;minlerin Emiri Ali (a.s)&rsquo;dir ve ashab, onun Şialarıdır.\r\n\r\n\r\n	Ayetin iniş sebebi ve bu konuda gelen rivayetleri g&ouml;z &ouml;n&uuml;nde bulundurarak bu kimselerin g&uuml;zel mayalı ve nurlu olmaları ve g&uuml;zel amellerinden dolayı onlara Ashab-ı yemin denildiği sonucuna varıyoruz.\r\n\r\n\r\n	&Uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;m:\r\n\r\n\r\n	Konulan kanunlar ve ilahi h&uuml;k&uuml;mlerin tamamı itibaridir ama vehmi ve hayali k&ouml;kene dayanması m&uuml;mk&uuml;n olan ferdi ve şahsi itibarların aksine, hakikatten kaynaklanan ve eser sahibi olan itibari şer&rsquo;i dir (Kanun Koyucu, itibar etmiştir).\r\n\r\n\r\n	Şia, h&uuml;k&uuml;mlerin &ouml;l&ccedil;&uuml;leri olarak isimlendirilen ilahi h&uuml;k&uuml;mlerin, maslahat ve fesatlara (mefsede) tabi olduğuna inanır. Bu esas &uuml;zere sağ el i&ccedil;in a&ccedil;ıklanan şeyler bu baptandır.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Ayrıntılı cevap:\r\n\r\n\r\n	Uygun bir neticeye ulaşmak i&ccedil;in cevabı &uuml;&ccedil; merhalede sunacağız.\r\n\r\n\r\n	Bir. Amelleri sağ el veya sağ ayakla yerine getirmek ve onun &ouml;nemi (d&uuml;nya ile alakalıdır)\r\n\r\n\r\n	İki. Ashab-ı yemin (Sağcılar) ve amel defterinin sağ ele verilmesi (ahiretle alakalıdır)\r\n\r\n\r\n	&Uuml;&ccedil;. Acaba bu şeyler itibari işlerden midir yoksa hakiki ve tekvini işlerden mi?\r\n\r\n\r\n	Birinci b&ouml;l&uuml;m:\r\n\r\n\r\n	İnsanın hakikati, onun nefis ve ruhudur ve cisim aracı unvanıyla insanın hizmetine sunulmuştur. Bu sebeple insanın azaları arsında bir fark yoktur ve bu azaların her biri kendi yerinde &ouml;zel değere sahiptir. Ne var ki yaratılı &acirc;lemi d&uuml;zeninde tekvini surette farklılıkların olduğu gibi doğal olarak yaratılış gereği bu azalar arasında da farklılıklar vardır. Bundan dolayı baş gibi bazı azaların, parmak gibi diğer azalara &uuml;st&uuml;nl&uuml;ğ&uuml; vardır.\r\n\r\n\r\n	Sağ ve sol elin her ikisi de Allah&rsquo;ın mahl&ucirc;ku ve nimetidir ve bunların her biri hakikidir ve bu doğrultuda ikisi arasında fark yoktur.[1]\r\n\r\n\r\n	Ama b&ouml;yle olmakla birlikte İslam &ouml;ğretilerinde sağ el ve sağ ayak i&ccedil;in zikredilen faziletlerin sol el ve sol ayak i&ccedil;in olmadığını g&ouml;r&uuml;yoruz. &Ouml;rnek unvanında iki hadise işaret edeceğiz.\r\n\r\n\r\n	1. Bir hadiste Masum (a.s) ş&ouml;yle buyurur: Namazdan sonra sağ eliyle sakalını tutarak &uuml;&ccedil; defa: &ldquo;Yazel celali vel ikram irhamni minennar&hellip; (yani ey celal ve ikram sahibi olan Allah bana merhamet et diyen kimseyi Allah bağışlar ve ondan razı olur.&rdquo;[2]\r\n\r\n\r\n	İmam Sadık (a.s) namazın arkasından sağ eliyle sakalını tutuyor ve &uuml;&ccedil; defa ş&ouml;yle diyordu: Ey Allah&rsquo;ım! M&uuml;şk&uuml;l ve zorluğumu sen hallet.[3]\r\n\r\n\r\n	2.İmamlardan (a.s) mescide girmenin fazileti hakkında; mescide sağ ayakla girmek ve sol ayakla &ccedil;ıkmanın faziletli olduğu nakledilmiştir.[4]\r\n\r\n\r\n	Bu sebeple rivayetlerde de a&ccedil;ık&ccedil;a beyan edildiği gibi sağ el ve sağ ayak i&ccedil;in zikredilen faziletler, sol el ve sol ayak i&ccedil;in s&ouml;z konusu değildir ve bu esas &uuml;zere d&uuml;nyevi ve uhrevi etkilerin y&uuml;klendiği bu işler, şer&rsquo;idir.\r\n\r\n\r\n	İkinci b&ouml;l&uuml;m:\r\n\r\n\r\n	Dini metinlerde sağ elin ahirette de fazilete sahip olduğuna delalet eden konuların g&ouml;ze &ccedil;arptığını g&ouml;r&uuml;yoruz. &Ouml;rneğin &ldquo;Ashab-ı yemin (Sağcılar-İman edenler)&rdquo;[5] ayetinin şeni n&uuml;zul&uuml;nde (iniş sebebi) Cabir Ca&rsquo;fi, İmamı Bakır (a.s)&rsquo;ın Ali (a.s)&rsquo;den naklettiği bir rivayete g&ouml;re Ali (a.s) ş&ouml;yle buyurmuştur: Peygamber, Pazartesi g&uuml;n&uuml; n&uuml;b&uuml;vvete ulaştı ve Salı sabahı ben ona iman ettim. Peygamber namaz kılıyordu ben de onun sağ tarafına durarak namaz kılıyordum ve benden başka hi&ccedil; kimse onunla namaz kılmıyordu ve Allah-u Te&acirc;l&acirc; &ldquo;Ashab-ı yemin&hellip;&rdquo; ayetini indirdi.[6]\r\n\r\n\r\n	Fahri Razi, Ashab-ı yemin konusunda &uuml;&ccedil; g&ouml;r&uuml;ş nakleder:\r\n\r\n\r\n	1. Amel defterini sağ eliyle alan kimseler.\r\n\r\n\r\n	2. Ashab-ı g&uuml;&ccedil; ve kudret (genellikle sağ elin g&uuml;c&uuml;n&uuml;n sol elin g&uuml;c&uuml;nden daha &ccedil;ok olduğu dikkate almakla birlikte onlara Ashab-ı yemin denilir).\r\n\r\n\r\n	3. Ashab-ı nur ve hidayet.[7]\r\n\r\n\r\n	İbni Abbas, Peygamber (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu nakleder: Allah yaratıklarını iki kısım &uuml;zere yarattı ve beni onların en iyisi kararlaştırdı ve Allah-u Te&acirc;l&acirc;&rsquo;nın: &ldquo;Ashab-ı yemin ve Ashab-ı şimal&rdquo; buyruğunca ben Ashab-ı yemin&rsquo;im ve hatta onların en iyisiyim.[8] Ali b. İbrahim ş&ouml;yle diyor: Yemin, M&uuml;minlerin Emiri Ali (a.s)&rsquo;dir ve ashabı, onun Şialarıdır.[9]\r\n\r\n\r\n	Kummi&rsquo;nin rivayetinin anlamına g&ouml;re &ldquo;Yemin&rdquo; Ali (a.s) ve Ashab-ı yemin, onun Şialarıdır.\r\n\r\n\r\n	Her hal&uuml;karda rivayet, ayetin Ali (a.s) ve onun Şiaları hakkında indiğini değil, ayetin dışsal somut &ouml;rneğini g&ouml;sterme babından nazil edildiğini s&ouml;ylemek istiyor.[10]\r\n\r\n\r\n	Ayet-i Şerife&rsquo;den yararlanarak, mahşer ashabı &uuml;&ccedil;e ayrılır: Sabikun, Ashab-ı yemin ve Ashab-ı şimal.\r\n\r\n\r\n	A. Sabikun, hardal tanesi kadar emre itaatsizlik yapmayanlar yani nebiler ve onların vasileri olan masumlardır. B. Mukarrebun, Allah nezdinde Ashab-ı yemin - bazı g&uuml;nahlarla kirlenmiş olsalar bile-&nbsp; m&uuml;minlerdir. C. Ashab-ı şimal, iman ehli olmayanlardır.[11]\r\n\r\n\r\n	Ayetin iniş sebebi ve bu konuda gelen rivayetleri g&ouml;z &ouml;n&uuml;nde bulundurarak bu kimselerin g&uuml;zel mayalı ve nurlu olmaları ve g&uuml;zel amellerinden dolayı ve amel defterlerinin sağ taraftan verileceğini de g&ouml;z &ouml;n&uuml;nde bulundurarak, onlara Ashab-ı yemin denildiği sonucuna varıyoruz.[12]\r\n\r\n\r\n	&Uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;m:\r\n\r\n\r\n	Acaba bu işler itibari işlerden midir veya hakiki ve tekvini eserleri var mıdır? Sorusuna gelince bu konuda ş&ouml;yle diyeceğiz:\r\n\r\n\r\n	Birincisi, Şer&rsquo;i ve kararlaştırılmış h&uuml;k&uuml;mlerin tamamı itibaridir ikincisi bunlar, vehmi ve hayali işler anlamına gelmez aksine maslahat ve fesatlar esasınca şer&rsquo;i itibarlardır (Allah kararlaştırmıştır). Bu maslahatlar h&uuml;km&uuml;n bizzat kendisinin veya h&uuml;k&uuml;mle alakalı olan şeylerle kararlaştırılması m&uuml;mk&uuml;nd&uuml;r. O halde şer&rsquo;i h&uuml;k&uuml;mler itibari olmakla birlikte aynı zamanda hakiki ve eser sahibidir. Elbette kanun ve h&uuml;k&uuml;mler, genel hikmetler etrafında değil maslahat ve baskın hikmetler etrafında d&ouml;n&uuml;p dolaşır.[13]\r\n\r\n\r\n	Her hal&uuml;karda Şia, h&uuml;k&uuml;mlerin &ouml;l&ccedil;&uuml;leri olarak isimlendirilen ilahi h&uuml;k&uuml;mlerin, maslahat ve fesatlara (mefsede) tabi olduğunu kabul eder[14] bu sebeple, sağ el i&ccedil;in a&ccedil;ıklanan şeyler bu babtandır.\r\n\r\n\r\n	&nbsp;----------------\r\n\r\n\r\n	[1] &ldquo;Muhammed b. M&uuml;slim&rdquo; den İmam Sadık (a.s)&rsquo;ın ş&ouml;yle buyurduğu nakledilmiştir: &ldquo;Ben namazda sol elimi dua i&ccedil;in a&ccedil;mış bir haldeyken adamın biri yanımdan ge&ccedil;erek bana: Ey Allah&rsquo;ın kulu! Sağ elinle dua et dediğinde ona ş&ouml;yle dedim:&nbsp; Ey Allah&rsquo;ın kulu! Zatı Akdesi İlahi&rsquo;nin bu el &uuml;zerinde hakkı olduğu gibi, o el &uuml;zerinde de hakkı vardır.&rdquo; Kuleyni, Muhammed b. Yakup, &ldquo;Kafi&rdquo;, Tahran 1365 h.k, Daru&rsquo;l k&uuml;t&uuml;b&uuml;&rsquo;l İslamiye c. 2, s. 480.\r\n\r\n\r\n	[2] A.g.e: s. 546.\r\n\r\n\r\n	[3] A.g.e: s. 566, Allah&uuml;mme ferric anni kurbeti ve accil afiyeti vekşif zurri (&uuml;&ccedil; defa).\r\n\r\n\r\n	[4] Hurr Amuli, &ldquo;Vesail&uuml;&rsquo;ş Şia&rdquo;, Kum 1409 h.k, M&uuml;esseset&uuml; &Acirc;l&uuml;l &ndash;Beyt, c. 5, s. 246, hadis 6458.\r\n\r\n\r\n	[5] V&acirc;kıa Suresi, 27.\r\n\r\n\r\n	[6] Haskalani, Abdullah b. Ahmet, &ldquo;Şevahid&uuml;&rsquo;t tenzil li kavaid&uuml;&rsquo;t tafzil&rdquo;, Tahran, birinci baskı, 1411 k, Sazmani &ccedil;ap ve intişarati vezareti irşadi İslami, c. 2, s. 300.\r\n\r\n\r\n	[7] Fahrettin Razi, Ebu Abdullah Muhammed b. Amr, Beyrut, &uuml;&ccedil;&uuml;nc&uuml; baskı 420 k, Daru İhya&uuml;&rsquo;t t&uuml;ras el-Arabi, c. 29, s. 404.\r\n\r\n\r\n	[8] Meclisi, Muhammed Bakır, &ldquo;Biharu&rsquo;l envar&rdquo;, Beyrut-L&uuml;bnan, 1404, M&uuml;esseset&uuml;&rsquo;l vefa, c. 16, s. 120.\r\n\r\n\r\n	[9] Kummi Ali b. İbrahim, &ldquo;Tefsiru&rsquo;l Kummi&rdquo;, Kum, d&ouml;rd&uuml;nc&uuml; baskı 1367 ş, Daru&rsquo;l Kitap, c. 2, s. 348.\r\n\r\n\r\n	[10] Tabatabai, Muhammed H&uuml;seyin, &ldquo;El-Mizan fi tefsiru&rsquo;l Kur&rsquo;an&rdquo;, Kum, beşinci baskı, 1374 ş, Musevi Hamedani, Muhammed Bakır, c. 19, s. 220, Defteri İntişarti İslami Cami&rsquo;ayi M&uuml;derrisini Huzeyi İlmiyeyi Kum.\r\n\r\n\r\n	[11] Tayyip, Seyit Abd&uuml;lh&uuml;seyin, &ldquo;Etyabu&rsquo;l beyan fi tefsiru&rsquo;l Kur&rsquo;an&rdquo;, Tahran, ikinci baskı 1378 ş, İntişaratu&rsquo;l İslam, c. 11, s. 94.\r\n\r\n\r\n	[12] Şayet ş&ouml;yle denilmesi de m&uuml;mk&uuml;nd&uuml;r; elleri kesilmiş doğru d&uuml;r&uuml;st kimseler veya k&ouml;t&uuml; işlerinden dolayı sol elleri kesilenler amel defterlerini nasıl alacaklar? Cevap: Kıyamet g&uuml;n&uuml; herkes tam ve k&acirc;mil olarak diriltilecektir.\r\n\r\n\r\n	[13] Tabatabai, Muhammed H&uuml;seyin, &ldquo;El-Miszan fi tefsiru&rsquo;l Kur&rsquo;an&rdquo;, Musevi Hamedani, Muhammed Bakır, c. 2, s. 346.\r\n\r\n\r\n	[14] Becnurdi, Hasan b. Aga Bozork Musevi, &ldquo;El-Kava&rsquo;id&uuml;&rsquo;l fıkhiyye&rdquo;, İran-Kum, birinci baskı 1419 h. k,&nbsp; Neşu&rsquo;l hadi, c. 7, s. 336. H&uuml;ve ennel hak indena el imamiyyet&uuml; ennel ahkam tabi&rsquo;at&uuml; lil mesalih vel mefasit elleti n&uuml;semmiha bi milakatil ahkam.',''),(476,'tr469','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Hz. Zeynep (s.a)&rsquo;in eşi Abdullah b. Cafer&rsquo;in kabrinin yeri konusunda iki g&ouml;r&uuml;ş vardır: 1. Medine&rsquo;de ve Baki mezarlığındadır. 2. Şam&rsquo;da ve Babu&rsquo;s Sağir mezarlığındadır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Muteber tarih kaynaklarını ve bu konuda tarih&ccedil;ilerin ortaya koyduğu s&ouml;zlerini dikkate alarak birinci s&ouml;z, yani onun kabrinin Baki mezarlığında olması daha g&uuml;&ccedil;l&uuml; ve kabul edilebilir bir g&ouml;r&uuml;ş olduğu anlaşılmaktadır.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Hz. Zeynep (s.a)&rsquo;in eşi Abdullah b. Cafer&rsquo;in kabrinin yeri konusunda iki g&ouml;r&uuml;ş vardır:</p>\r\n\r\n<p>\r\n	1. Abdullah b. Cafer, Hicaf yılında[1] Medine&rsquo;de vefat etmiş ve Baki mezarlığına defnedilmiştir. İbni Esir &ldquo;Usudu&rsquo;l Ğabe&rdquo; kitabında bu s&ouml;z&uuml; tercih etmiştir.[2] Aynı şekilde &ldquo;El-İti&rsquo;ab&rdquo; kitabında ş&ouml;yle gelmiştir: Abdullah b. Cafer, Hicaf yılında Medine&rsquo;de vefat etmiş ve o zamanın Medine valisi Eban b. Osman onun cenaze namazını kıldırmıştır.[3]</p>\r\n\r\n<p>\r\n	&ldquo;El-A&rsquo;lam&rdquo; kitabında geldiği kadarıyla Abdullah b. Cafer Medine&rsquo;de vefat etmiştir.[4]</p>\r\n\r\n<p>\r\n	2. Onun kabri Şam&rsquo;dadır (Babus&rsquo;Sağir mezarlığında).</p>\r\n\r\n<p>\r\n	Merhum Seyit Hasan Sadr &ldquo;Nezehahu Ehli&rsquo;l Haremeyn&rdquo; kitabında şunları yazar: K&uuml;nyesi &Uuml;mm&uuml; G&uuml;ls&uuml;m olan M&uuml;minlerin Emiri (a.s)&rsquo;nin kızı Zeyneb-i K&uuml;bra (s.a)&rsquo;nın kabri Dımışk-Şam dışında eşi Abdullah b. Cafer&rsquo;in mezarı yanında olduğu meşhurdur. Hz. Zeynep (s.a) kıtlığın yaşandığı Abd&uuml;lmelik zamanında eşi Abdullah b. Cafer&rsquo;le beraber Şam&rsquo;a geldiler. Abdullah b. Cafer&rsquo;in mezarı Şam dışında k&ouml;ylerden veya mezralardan birinde olması hasebiyle Hz. Zeynep (s.a) de o k&ouml;ylerin birinde defnedildi.[5] Bu nakil esasınca Abdullah b. Cafer&rsquo;in kabri Şam&rsquo;dadır.</p>\r\n\r\n<p>\r\n	&ldquo;Tarih ve asari İslami Mekke-i M&uuml;kerreme ve Medine-i M&uuml;nevvere&rdquo; kitabında ş&ouml;yle gelmiştir: &ldquo;Babu&rsquo;s Sağir mezarlığında Hz. Zeynep (a.s)&rsquo;in eşi Abdullah b. Cafer&rsquo;e nispet verilen kabrin tarihi sıhhati yoktur zira Abdullah &ldquo;Hicaf Yılı&rdquo;nda Mekke&rsquo;de vefat etmiş ve Baki mezarlığına defnedilmiştir.[6]</p>\r\n\r\n<p>\r\n	Muteber tarih kaynaklarını ve bu konuda tarih&ccedil;ilerin ortaya koyduğu s&ouml;zlerini dikkate alarak birinci s&ouml;z yani onun kabrinin Baki mezarlığında olması daha g&uuml;&ccedil;l&uuml; ve kabul edilebilir bir g&ouml;r&uuml;ş olduğu anlaşılmaktadır.</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] Hicaf yılı: Hicretin sekseninci yılıdır. Bu yılda Mekke&rsquo;ye sel gelir ve hacıları kendisiyle birlikte alır g&ouml;t&uuml;r&uuml;r. Bu olay ger&ccedil;ekleştiğinde Abdullah doksan yaşındaydı. İbni Hacer, &ldquo;el-İsabe&rdquo;, c. 4, s. 37; İbni Menzur, &ldquo;Muhtasaru tarihi Demişk-i&nbsp; ibni Asakir&rdquo;, c. 12, s. 72; Muhibbu Taberi, &ldquo;Zehariu&rsquo;l Ukba&rdquo;, s. 221.</p>\r\n\r\n<p>\r\n	[2] İbni Esir, &ldquo;Usud&uuml;&rsquo;l ğabe fi ma&rsquo;rifeti&rsquo;l Sahabe&rdquo;, c. 3, s. 95; aynı şekilde Asğar Kaidan&rsquo;ın &ldquo;Tarih ve asari İslami Mekke-i M&uuml;kerreme ve Medine-i M&uuml;nevvere&rdquo; kitabına bakabilirsiniz.</p>\r\n\r\n<p>\r\n	[3] Ebu &Ouml;mer Yusuf b. Abdullah b. Muhammed b. Abdi&rsquo;l Berr, &ldquo;El-İsti&rsquo;ab fi ma&rsquo;rifeti&rsquo;l ashab&rdquo;, birinci baskı,&nbsp; c. 3, s. 881, Muhammed El-Beccari&rsquo;nin araştırması, Beyrut: Daru&rsquo;l cebel baskısı 1412/1992.</p>\r\n\r\n<p>\r\n	[4] Ez-Zerkeli Hayruddin, &ldquo;El-A&rsquo;lam&rdquo;, Beyrut: Daru&rsquo;l ilm lil melayin, dokuzuncu baskı, c. 4, s. 76.</p>\r\n\r\n<p>\r\n	[5] Necati (Sircani) Ali, &ldquo;Gıt&rsquo;ayi ez beheşt&rdquo; (Kerbela vakıası tarihinin en kapsamlı kitabı), M&uuml;esseseyi ferhengiyi intişarati nakş birinci baskı 1383, c. 2, s. 651.</p>\r\n\r\n<p>\r\n	[6] Gaidan, Asğar, &ldquo;Asari İslamiyi Mekke-i M&uuml;kerreme ve Mediney-i M&uuml;nevvere&rdquo;, c. 326.</p>\r\n','Hz. Zeynep (s.a)&rsquo;in eşi Abdullah b. Cafer&rsquo;in kabrinin yeri konusunda iki g&ouml;r&uuml;ş vardır: 1. Medine&rsquo;de ve Baki mezarlığındadır. 2. Şam&rsquo;da ve Babu&rsquo;s Sağir mezarlığındadır.\r\n\r\n	\r\n		Muteber tarih kaynaklarını ve bu konuda tarih&ccedil;ilerin ortaya koyduğu s&ouml;zlerini dikkate alarak birinci s&ouml;z, yani onun kabrinin Baki mezarlığında olması daha g&uuml;&ccedil;l&uuml; ve kabul edilebilir bir g&ouml;r&uuml;ş olduğu anlaşılmaktadır.','&nbsp;Hz. Zeynep (s.a)&rsquo;in eşi Abdullah b. Cafer&rsquo;in kabrinin yeri konusunda iki g&ouml;r&uuml;ş vardır:\r\n\r\n\r\n	1. Abdullah b. Cafer, Hicaf yılında[1] Medine&rsquo;de vefat etmiş ve Baki mezarlığına defnedilmiştir. İbni Esir &ldquo;Usudu&rsquo;l Ğabe&rdquo; kitabında bu s&ouml;z&uuml; tercih etmiştir.[2] Aynı şekilde &ldquo;El-İti&rsquo;ab&rdquo; kitabında ş&ouml;yle gelmiştir: Abdullah b. Cafer, Hicaf yılında Medine&rsquo;de vefat etmiş ve o zamanın Medine valisi Eban b. Osman onun cenaze namazını kıldırmıştır.[3]\r\n\r\n\r\n	&ldquo;El-A&rsquo;lam&rdquo; kitabında geldiği kadarıyla Abdullah b. Cafer Medine&rsquo;de vefat etmiştir.[4]\r\n\r\n\r\n	2. Onun kabri Şam&rsquo;dadır (Babus&rsquo;Sağir mezarlığında).\r\n\r\n\r\n	Merhum Seyit Hasan Sadr &ldquo;Nezehahu Ehli&rsquo;l Haremeyn&rdquo; kitabında şunları yazar: K&uuml;nyesi &Uuml;mm&uuml; G&uuml;ls&uuml;m olan M&uuml;minlerin Emiri (a.s)&rsquo;nin kızı Zeyneb-i K&uuml;bra (s.a)&rsquo;nın kabri Dımışk-Şam dışında eşi Abdullah b. Cafer&rsquo;in mezarı yanında olduğu meşhurdur. Hz. Zeynep (s.a) kıtlığın yaşandığı Abd&uuml;lmelik zamanında eşi Abdullah b. Cafer&rsquo;le beraber Şam&rsquo;a geldiler. Abdullah b. Cafer&rsquo;in mezarı Şam dışında k&ouml;ylerden veya mezralardan birinde olması hasebiyle Hz. Zeynep (s.a) de o k&ouml;ylerin birinde defnedildi.[5] Bu nakil esasınca Abdullah b. Cafer&rsquo;in kabri Şam&rsquo;dadır.\r\n\r\n\r\n	&ldquo;Tarih ve asari İslami Mekke-i M&uuml;kerreme ve Medine-i M&uuml;nevvere&rdquo; kitabında ş&ouml;yle gelmiştir: &ldquo;Babu&rsquo;s Sağir mezarlığında Hz. Zeynep (a.s)&rsquo;in eşi Abdullah b. Cafer&rsquo;e nispet verilen kabrin tarihi sıhhati yoktur zira Abdullah &ldquo;Hicaf Yılı&rdquo;nda Mekke&rsquo;de vefat etmiş ve Baki mezarlığına defnedilmiştir.[6]\r\n\r\n\r\n	Muteber tarih kaynaklarını ve bu konuda tarih&ccedil;ilerin ortaya koyduğu s&ouml;zlerini dikkate alarak birinci s&ouml;z yani onun kabrinin Baki mezarlığında olması daha g&uuml;&ccedil;l&uuml; ve kabul edilebilir bir g&ouml;r&uuml;ş olduğu anlaşılmaktadır.\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] Hicaf yılı: Hicretin sekseninci yılıdır. Bu yılda Mekke&rsquo;ye sel gelir ve hacıları kendisiyle birlikte alır g&ouml;t&uuml;r&uuml;r. Bu olay ger&ccedil;ekleştiğinde Abdullah doksan yaşındaydı. İbni Hacer, &ldquo;el-İsabe&rdquo;, c. 4, s. 37; İbni Menzur, &ldquo;Muhtasaru tarihi Demişk-i&nbsp; ibni Asakir&rdquo;, c. 12, s. 72; Muhibbu Taberi, &ldquo;Zehariu&rsquo;l Ukba&rdquo;, s. 221.\r\n\r\n\r\n	[2] İbni Esir, &ldquo;Usud&uuml;&rsquo;l ğabe fi ma&rsquo;rifeti&rsquo;l Sahabe&rdquo;, c. 3, s. 95; aynı şekilde Asğar Kaidan&rsquo;ın &ldquo;Tarih ve asari İslami Mekke-i M&uuml;kerreme ve Medine-i M&uuml;nevvere&rdquo; kitabına bakabilirsiniz.\r\n\r\n\r\n	[3] Ebu &Ouml;mer Yusuf b. Abdullah b. Muhammed b. Abdi&rsquo;l Berr, &ldquo;El-İsti&rsquo;ab fi ma&rsquo;rifeti&rsquo;l ashab&rdquo;, birinci baskı,&nbsp; c. 3, s. 881, Muhammed El-Beccari&rsquo;nin araştırması, Beyrut: Daru&rsquo;l cebel baskısı 1412/1992.\r\n\r\n\r\n	[4] Ez-Zerkeli Hayruddin, &ldquo;El-A&rsquo;lam&rdquo;, Beyrut: Daru&rsquo;l ilm lil melayin, dokuzuncu baskı, c. 4, s. 76.\r\n\r\n\r\n	[5] Necati (Sircani) Ali, &ldquo;Gıt&rsquo;ayi ez beheşt&rdquo; (Kerbela vakıası tarihinin en kapsamlı kitabı), M&uuml;esseseyi ferhengiyi intişarati nakş birinci baskı 1383, c. 2, s. 651.\r\n\r\n\r\n	[6] Gaidan, Asğar, &ldquo;Asari İslamiyi Mekke-i M&uuml;kerreme ve Mediney-i M&uuml;nevvere&rdquo;, c. 326.'),(477,'tr468','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Her fırka ve gurubun kendisini fırka-i Naciye (kurtuluşa eren fırka) bilmeleri gayet doğaldır ama biz, sizin aksinize kendi teklifimize boyun eğdiğimizi, farzı yerine getirdiğimizi ve Ehl-i S&uuml;nnet kardeşlerimizin farzdan uzaklaştıklarını kabul ediyoruz ve bu iddiamızın delillerini Kur&#39;an ve rivayetlerle ortaya koyacağız.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Şia; Kur&#39;an, Ehl-i Beyt (a.s) ve b&uuml;y&uuml;k sahabelerden aldığı &ouml;ğretilerden yararlanarak ş&ouml;yle inanır. Abdest, iki yıkama ve iki meshten oluşur; &ouml;nce y&uuml;z sonra dirsekten parmak ucuna kadar dirsek yıkanır ve ardından, &ouml;nce baş sonra ayağın &uuml;zerine mesh edilir.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		S&ouml;ylediklerimize izafeten biz, abdestin ibadetlerden olduğunu ve ibadetlerin ise &nbsp;&quot;Tevkifi&quot; olduğuna inanıyoruz. (Tevkif&icirc; yani: Değiştirilemez ve Allah-u Te&acirc;l&acirc;&#39;nın emriyle Allah Resul&uuml; (s.a.a)&#39;ne Cebrail (a.s)&#39;in talim ve &ouml;ğretimiyledir); hi&ccedil; kimsenin azaltıp &ccedil;oğaltma hakkı yoktur ve tam olarak Peygamber Ekrem (s.a.a)&#39;in abdest aldığı gibi abdest alınmalıdır ve bu surette her t&uuml;rl&uuml; delillendirmeler, nassın (Kur&#39;an ve s&uuml;nnet) karşısında i&ccedil;tihat olacaktır.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Ehl-i S&uuml;nnet &acirc;limlerinin bazıları ş&ouml;yle diyor: Akli a&ccedil;ıdan yıkamak mesh etmekten daha uygundur; yıkamak temizliktir ve bu şekilde &Acirc;lemlerin Rabbi karşısında namaza durmak daha m&uuml;nasiptir. Ne var ki bu, kıyastır ve kıyasın batıl olduğu ve ilmi bir yeri olmadığı kendi yerinde ispat edilmiştir.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Her fırka ve gurubun kendisini fırka-i Naciye (kurtuluşa eren fırka) bilmeleri gayet doğaldır ama biz, sizin aksinize kendi teklifimize boyun eğdiğimizi, farzı yerine getirdiğimizi ve Ehl-i S&uuml;nnet kardeşlerimizin farzdan uzaklaştıklarını kabul ediyoruz ve bu iddiamızın delillerini Kur&#39;an ve rivayetlerle ortaya koyacağız.</p>\r\n\r\n<p>\r\n	Şia; Kur&#39;an, Ehl-i Beyt (a.s) ve b&uuml;y&uuml;k sahabelerden aldığı &ouml;ğretilerden yararlanarak ş&ouml;yle inanır: Abdest, iki yıkama ve iki meshten oluşur[1]; &ouml;nce y&uuml;z sonra dirsekten parmak ucuna kadar dirsek yıkanır ve ardından &ouml;nce başa olmak &uuml;zere baş ve ayağın &uuml;zerine mesh edilir.</p>\r\n\r\n<p>\r\n	İhtilaf Kaynağı</p>\r\n\r\n<p>\r\n	Meshetme ve yıkama noktasında var olan ihtilafa kaynaklık eden şey &quot;erc&uuml;l=ayaklar&quot; kelimesinin irabı yani harekesidir. &quot;Erc&uuml;lek&uuml;m&quot; kelimesinde var olan &quot;lam&quot; harfinin okunmasında iki g&ouml;r&uuml;ş var olmaktadır. Bazıları kesre yani &quot;li&quot; şeklinde okumuşlardır. Bu durumda hi&ccedil;bir ihtilaf olmamalıdır. Ama buna rağmen bazı ehlis&uuml;nnet tefsircileri şuna inanmaktadırlar: Ehlis&uuml;nnetin kabul g&ouml;rm&uuml;ş oldukları g&ouml;r&uuml;ş tercih edilmektedir. Zira bu durumda &quot;erc&uuml;l&quot; kelimesi &quot;ruus&quot; kelimesine atıf edilmiştir. Elbette bu atıf bu cihetle değildir ki baş gibi mesh edilsin. Belki şundan dolayıdır ki, ayaklar diğer organlara oranla daha farklı ve &uuml;zerlerine su d&ouml;k&uuml;l&uuml;r ve su israf ediliyor. Başa atıf edilmesinin nedeni bu israfın &ouml;n&uuml; alınması i&ccedil;indir. [2]</p>\r\n\r\n<p>\r\n	Acaba kendi anlayışına g&ouml;re kuranı mana etmek (tefsir-i bir-rey) bundan daha farklı olabilir mı? Kuranı bu şekilde mana etmek kendi akide ve anlayışlarını tevcih etmek i&ccedil;in kuranı kullanmak anlamında değildir de nedir? Oysaki kuran vahiy olan bir kelamdır. Biz kuranın hizmetinde olmamız gerekirken kuranı hizmetimize alıyoruz. Kuranın &ouml;ğretilerinden yararlanıp kendi akidelerimizi şekillendirip g&uuml;&ccedil;lendirmemiz gerekir ve her &ccedil;eşit &ouml;nyargılı olmaktan uzak durmamız gerekir.</p>\r\n\r\n<p>\r\n	Bu t&uuml;r g&ouml;r&uuml;şler tefsir değildir. Bunlar kişisel ve şahsi g&ouml;r&uuml;şlerdir ki kurana tehmil edilmiştir. Bu nedenle ilgili ayeti konu edip incelememizde yarar var olmaktadır. Ama bir diğer kısım tefsirciler &quot;erc&uuml;lek&uuml;m&quot; kelimesinde var olan &quot;1am&quot; harfını &quot;1e&quot; yani fethe şeklinde okumuşlardır.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Ayetin İncelenmesi:</p>\r\n\r\n<p>\r\n	Kur&#39;an&#39;da sadece Maide Suresinin altıncı ayetinde abdest konusu işlenmiştir. Ayet ş&ouml;yledir: &quot;Ya eyy&uuml;hellezine amenu iza kumt&uuml;m iles salati fağsilu v&uuml;cuhek&uuml;m ve eydiyek&uuml;m ilel merafiki vemsehu bi ruusik&uuml;m ve erc&uuml;lek&uuml;m ilel ka&#39;beyn&quot; [3] Meşhur kıraete g&ouml;re &quot;erc&uuml;lek&uuml;m&quot; kelimesi &quot;feth&quot; şeklinde (le) okunur. Bu nedenle buna y&ouml;nelik iki terkip şekillenmiştir.<br />\r\n	Mensup (fethe şeklinde) olan &quot;v&uuml;cuh&quot; kelimesine atıf edilmiştir. Bu durumda &quot;erc&uuml;lek&uuml;m&quot; kelimesi de mensup okunması gerekir dolayısıyla yıkamaya mahkumdur. Bu nedenle ayakların da y&uuml;z ve eller gibi yakanmasına h&uuml;k&uuml;m edilir. &quot;Ruusik&uuml;m (Başlarınız)&quot; kelimesi mecrur (kesre yani &quot;i&quot; (ruusi=başları) şeklinde) gelmiş olsa da ama &quot;biruisikum&quot; bir b&uuml;t&uuml;n olarak &quot;İmsehu&quot; fiilinin mef&#39;ul&uuml; ve asıl itibariyle (yani harfi car &uuml;zerine gelmeden &ouml;nceki irabın aslı) mensuptur. &quot;Erculek&uuml;m&quot; kelimesi, &quot;Biruusikum&quot; kelimesinin mahalline atfedilmiştir ve &quot;Biruusikum&quot; kelimesinin h&uuml;km&uuml; ne ise &quot;Erculek&uuml;m&quot; kelimesinin h&uuml;km&uuml; de odur yani mesh etmektir. O halde ayakların da tıpkı başta olduğu gibi mesh edilmesi gerekir.</p>\r\n\r\n<p>\r\n	Bazı ehlis&uuml;nnet &acirc;limleri ş&ouml;yle istidlal etmişlerdir: yıkamak meshi de kapsıyor. Yani yıkamak şundan ibarettir: &Ccedil;ok rutubetli ve ıslaklıktır. Ama bunun tersi doğru değildir. Yani mesh yıkamaya şamil gelmiyor. Buna binaen eğer bir kimse ayaklarını yıkasa boynundaki borcu kesinlikle eda etmiş olur. Zira eğer farazi olarak meshin vacip olduğunu kabul etmiş olsak ayaklarını yıkayan bir kimse aynı zamanda mesh de etmiştir. Ama ayaklarını mesh eden bir kimse eğer ger&ccedil;ekten yıkama vacip olmuş olsa bu durumda &uuml;zerindeki teklif kalkmamış olur. Zira bu kimse yalanız mesh etmiştir. Oysaki bu farza g&ouml;re yıkamak vacip idi. [4]&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Bu t&uuml;r istidlallerin doğru olmadığı a&ccedil;ıktır. Zira yıkamak ve mesh etmek bir birinden iki ayrı mahiyettir ve ger&ccedil;ekte bu iki kelimenin birbirlerine olan nispeti tezattır. Buna binaen bunların hi&ccedil;biri, bir diğerini doğrulamaz yani yıkamak, mesh etmeyi kapsamadığı gibi mesh etmek de yıkamayı kapsamaz aksine, bu t&uuml;r konularda l&uuml;gati anlamanın en g&uuml;zel &ouml;l&ccedil;&uuml;s&uuml;, &ouml;rfte o l&uuml;gatin nasıl anlaşıldığıdır.</p>\r\n\r\n<p>\r\n	Acaba &ouml;rf bu iki kelimeden, s&ouml;z konusu istidlalin a&ccedil;ıkladığı şeyi mi anlıyor; yani ayağını yıkayan kimseye, ayağını mesh etmiştir mi diyor?</p>\r\n\r\n<p>\r\n	Konunun akışını kolaylaştırmak ve bir neticeye varmak i&ccedil;in kabul etsek bile bu iki kelimenin birbirlerine nispeti tezat değil, &quot;Tam girişimlik (umum ve husus mutlak)&quot;tir ve b&ouml;yle bir nispetle yıkamak, fazla mesh etmekten ibaret olur. Ne var ki b&ouml;yle bir şeyin kabul edilmesiyle birlikte &ouml;ncelikle, bu genelleştirilebilmelidir yani mesh edilmekle m&uuml;kellef olduğumuz her yerde yıkamanın yeterli olduğunu s&ouml;ylememiz gerekir ki kafanın mesh edilmesi konusunda da ge&ccedil;erli olacaktır yani m&uuml;kellef, başını mesh edeceği yerde yıkamakla yetinmelidir. H&acirc;lbuki bu s&ouml;z&uuml;n batıl olduğu apa&ccedil;ık ortadadır ve kimse bunu kabul etmez. [5]</p>\r\n\r\n<p>\r\n	İkincisi: Bu surette yine de ayaklar, mesh etmenin yerine yıkanamaz. Zira abdest ibadetlerdendir ve ibadetler ise&nbsp; &quot;Tevkifi&quot; dir (hi&ccedil; kimsenin azaltıp &ccedil;oğaltma hakkı yoktur) ve tam olarak Peygamber Ekrem (s.a.a)&#39;in abdest aldığı gibi abdest alınmalıdır ve bu surette her t&uuml;rl&uuml; delillendirmeler, nassın (Kur&#39;an ve s&uuml;nnet) karşısında i&ccedil;tihat olacaktır ki bu da zorunlu olarak batıldır.</p>\r\n\r\n<p>\r\n	Ehl-i S&uuml;nnet &acirc;limlerinden Reşit Rıza ş&ouml;yle diyor: Akli a&ccedil;ıdan yıkamanın daha uygun olduğunu g&ouml;r&uuml;yoruz; yıkamak temizliktir ve &Acirc;lemlerin Rabbi karşısında bu şekilde durmak daha m&uuml;nasiptir.</p>\r\n\r\n<p>\r\n	Hi&ccedil; ş&uuml;phesiz Reşit Rıza burada kıyasın ismini getirmemiş ve yıkamak temizliktir ve temizlik, her yerde iyidir; bu konu diğer konular gibidir o halde yıkamak iyidir, diyerek kıyasa dayanmıştır. Ne var ki dini h&uuml;k&uuml;mlerin ispat edilmesinde kıyasın yeri yoktur ve Reşit Rıza &quot;el-Menar&quot; tefsirinde buna inanmıştır zira o &quot;Allah, Sana emrettiğim zaman seni saygı ile eğilmekten ne alıkoydu?&quot; dedi. (O da) &quot;Ben ondan hayırlıyım. &Ccedil;&uuml;nk&uuml; beni ateşten yarattın. Onu ise &ccedil;amurdan yarattın&quot; dedi.&quot;[6] Ayetinin zeylinde kıyasın yerildiğine dair İmam Sadık (a.s)&#39;tan iki rivayet naklediyor. Ş&ouml;yle diyor: Ebu Na&#39;im &quot;Hilye (Hilyetu&#39;l Evliya)&quot; kitabında ve Deylemi Cafer Sadık&#39;ın babasından ve babasının da dedesi Allah&#39;ın Resul&uuml; (s.a.a)&#39;nden naklettiğine g&ouml;re Allah Rasul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: Dinde kendi g&ouml;r&uuml;ş&uuml;ne g&ouml;re kıyas eden ilk kişi şeytandı.[7] Aynı şekilde Cafer (Sadık) ş&ouml;yle dedi: Dinde kendi nazarına g&ouml;re kıyas eden kimseyi Allah-u Te&acirc;l&acirc; kıyamet g&uuml;n&uuml;nde şeytanın dostu kararlaştırır.[8]</p>\r\n\r\n<p>\r\n	Sonu&ccedil;</p>\r\n\r\n<p>\r\n	Buraya kadar iki ayrı konu i&ccedil;in iki h&uuml;km&uuml; a&ccedil;ıkladık yani y&uuml;z ve başın yıkanması ve mesh edilmesi ve eller, y&uuml;ze ve ayaklar başa olmak &uuml;zere bunların her birinin, bir şeye atfedildiğini ortaya koyduk. Yani abdeste y&uuml;z&uuml;n yıkanmasının farz olduğu gibi iki elin dirseğe kadar yıkaması da farzdır. Aynı şekilde başın bir kısmının mesh edilmesi farz olduğu gibi ayağın da bilek kemiğine kadar mesh edilmesi farzdır.[9] Sunduğumuz konuları dikkate alarak Şia&#39;nın farzları terk etmediğini ve Peygamber (s.a.a) ve Ali (a.s)&#39;nin s&uuml;nneti aksine amel etmediğini s&ouml;yleyebiliriz.</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1] Tusi, &quot;Tezhibu&#39;l Ahk&acirc;m&quot;, Daru&#39;l Kut&uuml;b&uuml;&#39;l İslamiye baskısı, 1365 h. k, c. 1, s. 63, hadis 25.</p>\r\n\r\n<p>\r\n	[2] Zamahşeri, Mahmut, &quot;El-Keşşaf&quot;, Beyrut basımı 1407 k. &Uuml;&ccedil;&uuml;nc&uuml; baskı, Naşiru Daru&#39;l Kitabu&#39;l Arabi, c. 1, s. 611.</p>\r\n\r\n<p>\r\n	[3] Maide Suresi, 6.</p>\r\n\r\n<p>\r\n	[4] Razi, Ebu Abdullah Fahrettin Muhammed b. Amr, &quot;Mefatihu&#39;l Ğayb&quot;, Beyrut basımı 1420 k,&nbsp; Naşiru Daru&#39;l İhyai&#39;t Turas el-Arabiye, &uuml;&ccedil;&uuml;nc&uuml; baskı, c. 11, s. 306; Reşit Rıza, Muhammed, &quot;Tefsiru&#39;l Kur&#39;ani&#39;l Hakim (Tefiru&#39;l Menar)&quot;, L&uuml;bnan-Beyrut:&nbsp; Naşiru Daru&#39;l Marife, ikinci baskı, s. 223.</p>\r\n\r\n<p>\r\n	[5] Bakınız: Tabatabai, Muhammed H&uuml;seyin, &quot;el-Mizan fi tefsiru&#39;l Kur&#39;an&quot;,&nbsp; Musevi Hamedani, Kum 1374 h. k: Defteri İntişarati İslami Camiayi m&uuml;derrisin hozeyi ilmiye Kum, beşinci baskı, c. 5, s. 363.</p>\r\n\r\n<p>\r\n	[6] A&#39;raf Suresi, 12.</p>\r\n\r\n<p>\r\n	[7] A&#39;raf Suresi, 12.</p>\r\n\r\n<p>\r\n	[8] Reşit Rıza, Muhammed, &quot;Tefsiru&#39;l Kur&#39;ani&#39;l H&acirc;kim (Tefsiru&#39;l Menar)&quot;, c. 8, s. 331.</p>\r\n\r\n<p>\r\n	[9] Tusi, &quot;Tezhibu&#39;l Ahk&acirc;m&quot;, c. 1, s. 62, hadis 20; Konuyla alakalı daha fazla bilgi i&ccedil;in bakınız: Risale-i Şeyh M&uuml;fit, el-mesh ale&#39;l ricleyn, s. 25.</p>\r\n','Her fırka ve gurubun kendisini fırka-i Naciye (kurtuluşa eren fırka) bilmeleri gayet doğaldır ama biz, sizin aksinize kendi teklifimize boyun eğdiğimizi, farzı yerine getirdiğimizi ve Ehl-i S&uuml;nnet kardeşlerimizin farzdan uzaklaştıklarını kabul ediyoruz ve bu iddiamızın delillerini Kur&#39;an ve rivayetlerle ortaya koyacağız.\r\n\r\n	\r\n		Şia; Kur&#39;an, Ehl-i Beyt (a.s) ve b&uuml;y&uuml;k sahabelerden aldığı &ouml;ğretilerden yararlanarak ş&ouml;yle inanır. Abdest, iki yıkama ve iki meshten oluşur; &ouml;nce y&uuml;z sonra dirsekten parmak ucuna kadar dirsek yıkanır ve ardından, &ouml;nce baş sonra ayağın &uuml;zerine mesh edilir.\r\n\r\n	\r\n		S&ouml;ylediklerimize izafeten biz, abdestin ibadetlerden olduğunu ve ibadetlerin ise &nbsp;&quot;Tevkifi&quot; olduğuna inanıyoruz. (Tevkif&icirc; yani: Değiştirilemez ve Allah-u Te&acirc;l&acirc;&#39;nın emriyle Allah Resul&uuml; (s.a.a)&#39;ne Cebrail (a.s)&#39;in talim ve &ouml;ğretimiyledir); hi&ccedil; kimsenin azaltıp &ccedil;oğaltma hakkı yoktur ve tam olarak Peygamber Ekrem (s.a.a)&#39;in abdest aldığı gibi abdest alınmalıdır ve bu surette her t&uuml;rl&uuml; delillendirmeler, nassın (Kur&#39;an ve s&uuml;nnet) karşısında i&ccedil;tihat olacaktır.\r\n\r\n	\r\n		Ehl-i S&uuml;nnet &acirc;limlerinin bazıları ş&ouml;yle diyor: Akli a&ccedil;ıdan yıkamak mesh etmekten daha uygundur; yıkamak temizliktir ve bu şekilde &Acirc;lemlerin Rabbi karşısında namaza durmak daha m&uuml;nasiptir. Ne var ki bu, kıyastır ve kıyasın batıl olduğu ve ilmi bir yeri olmadığı kendi yerinde ispat edilmiştir.','&nbsp;Her fırka ve gurubun kendisini fırka-i Naciye (kurtuluşa eren fırka) bilmeleri gayet doğaldır ama biz, sizin aksinize kendi teklifimize boyun eğdiğimizi, farzı yerine getirdiğimizi ve Ehl-i S&uuml;nnet kardeşlerimizin farzdan uzaklaştıklarını kabul ediyoruz ve bu iddiamızın delillerini Kur&#39;an ve rivayetlerle ortaya koyacağız.\r\n\r\n\r\n	Şia; Kur&#39;an, Ehl-i Beyt (a.s) ve b&uuml;y&uuml;k sahabelerden aldığı &ouml;ğretilerden yararlanarak ş&ouml;yle inanır: Abdest, iki yıkama ve iki meshten oluşur[1]; &ouml;nce y&uuml;z sonra dirsekten parmak ucuna kadar dirsek yıkanır ve ardından &ouml;nce başa olmak &uuml;zere baş ve ayağın &uuml;zerine mesh edilir.\r\n\r\n\r\n	İhtilaf Kaynağı\r\n\r\n\r\n	Meshetme ve yıkama noktasında var olan ihtilafa kaynaklık eden şey &quot;erc&uuml;l=ayaklar&quot; kelimesinin irabı yani harekesidir. &quot;Erc&uuml;lek&uuml;m&quot; kelimesinde var olan &quot;lam&quot; harfinin okunmasında iki g&ouml;r&uuml;ş var olmaktadır. Bazıları kesre yani &quot;li&quot; şeklinde okumuşlardır. Bu durumda hi&ccedil;bir ihtilaf olmamalıdır. Ama buna rağmen bazı ehlis&uuml;nnet tefsircileri şuna inanmaktadırlar: Ehlis&uuml;nnetin kabul g&ouml;rm&uuml;ş oldukları g&ouml;r&uuml;ş tercih edilmektedir. Zira bu durumda &quot;erc&uuml;l&quot; kelimesi &quot;ruus&quot; kelimesine atıf edilmiştir. Elbette bu atıf bu cihetle değildir ki baş gibi mesh edilsin. Belki şundan dolayıdır ki, ayaklar diğer organlara oranla daha farklı ve &uuml;zerlerine su d&ouml;k&uuml;l&uuml;r ve su israf ediliyor. Başa atıf edilmesinin nedeni bu israfın &ouml;n&uuml; alınması i&ccedil;indir. [2]\r\n\r\n\r\n	Acaba kendi anlayışına g&ouml;re kuranı mana etmek (tefsir-i bir-rey) bundan daha farklı olabilir mı? Kuranı bu şekilde mana etmek kendi akide ve anlayışlarını tevcih etmek i&ccedil;in kuranı kullanmak anlamında değildir de nedir? Oysaki kuran vahiy olan bir kelamdır. Biz kuranın hizmetinde olmamız gerekirken kuranı hizmetimize alıyoruz. Kuranın &ouml;ğretilerinden yararlanıp kendi akidelerimizi şekillendirip g&uuml;&ccedil;lendirmemiz gerekir ve her &ccedil;eşit &ouml;nyargılı olmaktan uzak durmamız gerekir.\r\n\r\n\r\n	Bu t&uuml;r g&ouml;r&uuml;şler tefsir değildir. Bunlar kişisel ve şahsi g&ouml;r&uuml;şlerdir ki kurana tehmil edilmiştir. Bu nedenle ilgili ayeti konu edip incelememizde yarar var olmaktadır. Ama bir diğer kısım tefsirciler &quot;erc&uuml;lek&uuml;m&quot; kelimesinde var olan &quot;1am&quot; harfını &quot;1e&quot; yani fethe şeklinde okumuşlardır.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Ayetin İncelenmesi:\r\n\r\n\r\n	Kur&#39;an&#39;da sadece Maide Suresinin altıncı ayetinde abdest konusu işlenmiştir. Ayet ş&ouml;yledir: &quot;Ya eyy&uuml;hellezine amenu iza kumt&uuml;m iles salati fağsilu v&uuml;cuhek&uuml;m ve eydiyek&uuml;m ilel merafiki vemsehu bi ruusik&uuml;m ve erc&uuml;lek&uuml;m ilel ka&#39;beyn&quot; [3] Meşhur kıraete g&ouml;re &quot;erc&uuml;lek&uuml;m&quot; kelimesi &quot;feth&quot; şeklinde (le) okunur. Bu nedenle buna y&ouml;nelik iki terkip şekillenmiştir.\r\n	Mensup (fethe şeklinde) olan &quot;v&uuml;cuh&quot; kelimesine atıf edilmiştir. Bu durumda &quot;erc&uuml;lek&uuml;m&quot; kelimesi de mensup okunması gerekir dolayısıyla yıkamaya mahkumdur. Bu nedenle ayakların da y&uuml;z ve eller gibi yakanmasına h&uuml;k&uuml;m edilir. &quot;Ruusik&uuml;m (Başlarınız)&quot; kelimesi mecrur (kesre yani &quot;i&quot; (ruusi=başları) şeklinde) gelmiş olsa da ama &quot;biruisikum&quot; bir b&uuml;t&uuml;n olarak &quot;İmsehu&quot; fiilinin mef&#39;ul&uuml; ve asıl itibariyle (yani harfi car &uuml;zerine gelmeden &ouml;nceki irabın aslı) mensuptur. &quot;Erculek&uuml;m&quot; kelimesi, &quot;Biruusikum&quot; kelimesinin mahalline atfedilmiştir ve &quot;Biruusikum&quot; kelimesinin h&uuml;km&uuml; ne ise &quot;Erculek&uuml;m&quot; kelimesinin h&uuml;km&uuml; de odur yani mesh etmektir. O halde ayakların da tıpkı başta olduğu gibi mesh edilmesi gerekir.\r\n\r\n\r\n	Bazı ehlis&uuml;nnet &acirc;limleri ş&ouml;yle istidlal etmişlerdir: yıkamak meshi de kapsıyor. Yani yıkamak şundan ibarettir: &Ccedil;ok rutubetli ve ıslaklıktır. Ama bunun tersi doğru değildir. Yani mesh yıkamaya şamil gelmiyor. Buna binaen eğer bir kimse ayaklarını yıkasa boynundaki borcu kesinlikle eda etmiş olur. Zira eğer farazi olarak meshin vacip olduğunu kabul etmiş olsak ayaklarını yıkayan bir kimse aynı zamanda mesh de etmiştir. Ama ayaklarını mesh eden bir kimse eğer ger&ccedil;ekten yıkama vacip olmuş olsa bu durumda &uuml;zerindeki teklif kalkmamış olur. Zira bu kimse yalanız mesh etmiştir. Oysaki bu farza g&ouml;re yıkamak vacip idi. [4]&nbsp; &nbsp;\r\n\r\n\r\n	Bu t&uuml;r istidlallerin doğru olmadığı a&ccedil;ıktır. Zira yıkamak ve mesh etmek bir birinden iki ayrı mahiyettir ve ger&ccedil;ekte bu iki kelimenin birbirlerine olan nispeti tezattır. Buna binaen bunların hi&ccedil;biri, bir diğerini doğrulamaz yani yıkamak, mesh etmeyi kapsamadığı gibi mesh etmek de yıkamayı kapsamaz aksine, bu t&uuml;r konularda l&uuml;gati anlamanın en g&uuml;zel &ouml;l&ccedil;&uuml;s&uuml;, &ouml;rfte o l&uuml;gatin nasıl anlaşıldığıdır.\r\n\r\n\r\n	Acaba &ouml;rf bu iki kelimeden, s&ouml;z konusu istidlalin a&ccedil;ıkladığı şeyi mi anlıyor; yani ayağını yıkayan kimseye, ayağını mesh etmiştir mi diyor?\r\n\r\n\r\n	Konunun akışını kolaylaştırmak ve bir neticeye varmak i&ccedil;in kabul etsek bile bu iki kelimenin birbirlerine nispeti tezat değil, &quot;Tam girişimlik (umum ve husus mutlak)&quot;tir ve b&ouml;yle bir nispetle yıkamak, fazla mesh etmekten ibaret olur. Ne var ki b&ouml;yle bir şeyin kabul edilmesiyle birlikte &ouml;ncelikle, bu genelleştirilebilmelidir yani mesh edilmekle m&uuml;kellef olduğumuz her yerde yıkamanın yeterli olduğunu s&ouml;ylememiz gerekir ki kafanın mesh edilmesi konusunda da ge&ccedil;erli olacaktır yani m&uuml;kellef, başını mesh edeceği yerde yıkamakla yetinmelidir. H&acirc;lbuki bu s&ouml;z&uuml;n batıl olduğu apa&ccedil;ık ortadadır ve kimse bunu kabul etmez. [5]\r\n\r\n\r\n	İkincisi: Bu surette yine de ayaklar, mesh etmenin yerine yıkanamaz. Zira abdest ibadetlerdendir ve ibadetler ise&nbsp; &quot;Tevkifi&quot; dir (hi&ccedil; kimsenin azaltıp &ccedil;oğaltma hakkı yoktur) ve tam olarak Peygamber Ekrem (s.a.a)&#39;in abdest aldığı gibi abdest alınmalıdır ve bu surette her t&uuml;rl&uuml; delillendirmeler, nassın (Kur&#39;an ve s&uuml;nnet) karşısında i&ccedil;tihat olacaktır ki bu da zorunlu olarak batıldır.\r\n\r\n\r\n	Ehl-i S&uuml;nnet &acirc;limlerinden Reşit Rıza ş&ouml;yle diyor: Akli a&ccedil;ıdan yıkamanın daha uygun olduğunu g&ouml;r&uuml;yoruz; yıkamak temizliktir ve &Acirc;lemlerin Rabbi karşısında bu şekilde durmak daha m&uuml;nasiptir.\r\n\r\n\r\n	Hi&ccedil; ş&uuml;phesiz Reşit Rıza burada kıyasın ismini getirmemiş ve yıkamak temizliktir ve temizlik, her yerde iyidir; bu konu diğer konular gibidir o halde yıkamak iyidir, diyerek kıyasa dayanmıştır. Ne var ki dini h&uuml;k&uuml;mlerin ispat edilmesinde kıyasın yeri yoktur ve Reşit Rıza &quot;el-Menar&quot; tefsirinde buna inanmıştır zira o &quot;Allah, Sana emrettiğim zaman seni saygı ile eğilmekten ne alıkoydu?&quot; dedi. (O da) &quot;Ben ondan hayırlıyım. &Ccedil;&uuml;nk&uuml; beni ateşten yarattın. Onu ise &ccedil;amurdan yarattın&quot; dedi.&quot;[6] Ayetinin zeylinde kıyasın yerildiğine dair İmam Sadık (a.s)&#39;tan iki rivayet naklediyor. Ş&ouml;yle diyor: Ebu Na&#39;im &quot;Hilye (Hilyetu&#39;l Evliya)&quot; kitabında ve Deylemi Cafer Sadık&#39;ın babasından ve babasının da dedesi Allah&#39;ın Resul&uuml; (s.a.a)&#39;nden naklettiğine g&ouml;re Allah Rasul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: Dinde kendi g&ouml;r&uuml;ş&uuml;ne g&ouml;re kıyas eden ilk kişi şeytandı.[7] Aynı şekilde Cafer (Sadık) ş&ouml;yle dedi: Dinde kendi nazarına g&ouml;re kıyas eden kimseyi Allah-u Te&acirc;l&acirc; kıyamet g&uuml;n&uuml;nde şeytanın dostu kararlaştırır.[8]\r\n\r\n\r\n	Sonu&ccedil;\r\n\r\n\r\n	Buraya kadar iki ayrı konu i&ccedil;in iki h&uuml;km&uuml; a&ccedil;ıkladık yani y&uuml;z ve başın yıkanması ve mesh edilmesi ve eller, y&uuml;ze ve ayaklar başa olmak &uuml;zere bunların her birinin, bir şeye atfedildiğini ortaya koyduk. Yani abdeste y&uuml;z&uuml;n yıkanmasının farz olduğu gibi iki elin dirseğe kadar yıkaması da farzdır. Aynı şekilde başın bir kısmının mesh edilmesi farz olduğu gibi ayağın da bilek kemiğine kadar mesh edilmesi farzdır.[9] Sunduğumuz konuları dikkate alarak Şia&#39;nın farzları terk etmediğini ve Peygamber (s.a.a) ve Ali (a.s)&#39;nin s&uuml;nneti aksine amel etmediğini s&ouml;yleyebiliriz.\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1] Tusi, &quot;Tezhibu&#39;l Ahk&acirc;m&quot;, Daru&#39;l Kut&uuml;b&uuml;&#39;l İslamiye baskısı, 1365 h. k, c. 1, s. 63, hadis 25.\r\n\r\n\r\n	[2] Zamahşeri, Mahmut, &quot;El-Keşşaf&quot;, Beyrut basımı 1407 k. &Uuml;&ccedil;&uuml;nc&uuml; baskı, Naşiru Daru&#39;l Kitabu&#39;l Arabi, c. 1, s. 611.\r\n\r\n\r\n	[3] Maide Suresi, 6.\r\n\r\n\r\n	[4] Razi, Ebu Abdullah Fahrettin Muhammed b. Amr, &quot;Mefatihu&#39;l Ğayb&quot;, Beyrut basımı 1420 k,&nbsp; Naşiru Daru&#39;l İhyai&#39;t Turas el-Arabiye, &uuml;&ccedil;&uuml;nc&uuml; baskı, c. 11, s. 306; Reşit Rıza, Muhammed, &quot;Tefsiru&#39;l Kur&#39;ani&#39;l Hakim (Tefiru&#39;l Menar)&quot;, L&uuml;bnan-Beyrut:&nbsp; Naşiru Daru&#39;l Marife, ikinci baskı, s. 223.\r\n\r\n\r\n	[5] Bakınız: Tabatabai, Muhammed H&uuml;seyin, &quot;el-Mizan fi tefsiru&#39;l Kur&#39;an&quot;,&nbsp; Musevi Hamedani, Kum 1374 h. k: Defteri İntişarati İslami Camiayi m&uuml;derrisin hozeyi ilmiye Kum, beşinci baskı, c. 5, s. 363.\r\n\r\n\r\n	[6] A&#39;raf Suresi, 12.\r\n\r\n\r\n	[7] A&#39;raf Suresi, 12.\r\n\r\n\r\n	[8] Reşit Rıza, Muhammed, &quot;Tefsiru&#39;l Kur&#39;ani&#39;l H&acirc;kim (Tefsiru&#39;l Menar)&quot;, c. 8, s. 331.\r\n\r\n\r\n	[9] Tusi, &quot;Tezhibu&#39;l Ahk&acirc;m&quot;, c. 1, s. 62, hadis 20; Konuyla alakalı daha fazla bilgi i&ccedil;in bakınız: Risale-i Şeyh M&uuml;fit, el-mesh ale&#39;l ricleyn, s. 25.'),(478,'tr497','<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Şia ve Ehl-i S&uuml;nnet tarih&ccedil;i, muhaddis ve m&uuml;fessirlerinin &ccedil;oğuna g&ouml;re İnsan suresinin <b><i>&lsquo;<span style=\"COLOR: black\">Ona </span>ihtiya&ccedil;ları<span style=\"COLOR: black\"> olduğu halde...&rsquo;</span></i></b> ayeti ve arkasından gelen birka&ccedil; ayet Resulullah&rsquo;ın (s.a.a) İtret&rsquo;i, yani İmam Ali, Fatıma, Hasan ve H&uuml;seyin&rsquo;in (a.s) hakkında nazil olmuştur. Ayet, İmam Ali (a.s) ve Hz. Fatıma&rsquo;nın (s.a) iki oğlu Hasan ve H&uuml;seyin&rsquo;in (a.s) şifa bulmaları i&ccedil;in adadıkları adağı yerine getirdikten sonra zilhicce ayında nazil olmuştur.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">İbn-i Abbas bu konuda ş&ouml;yle diyor: İmam Hasan ve H&uuml;seyin (a.s) &ouml;ylesine ağır hastalanmışlardı ki aralarında Ebu Bekr ve &Ouml;mer&rsquo;inde olduğu Peygamberin b&uuml;t&uuml;n ashabı onların ziyaretine gitmiş ve &lsquo;Ey Ebu&rsquo;l-Hasan! Allah i&ccedil;in adak adarsan iyi olur.&rsquo; dediler. İmam Ali&rsquo;de (a.s) dedi ki: &lsquo;Nezrediyorum, eğer Allah, peygamberi Muhammed&rsquo;in (s.a.a) iki torununa şifa verirse &uuml;&ccedil; g&uuml;n oru&ccedil; tutacağım.&rsquo; Bunu duyan Fatıma da: &lsquo;Allah i&ccedil;in benim &uuml;zerime olsun senin dediğin şey.&rsquo; dedi. Hasan ve H&uuml;seyin&rsquo;de bunu duyunca dediler ki: &lsquo;Ey baba! Allah i&ccedil;in bizim &uuml;zerimize olsun senin dediğin şey.&rsquo; Allah onlara şifa verdi. Onlarda adaklarını yerine getirmek i&ccedil;in &uuml;&ccedil; g&uuml;n oru&ccedil; tuttular. İftar i&ccedil;in temin ettikleri az miktardaki ekmeği birinci g&uuml;n, kapılarına gelip yiyecek isteyen fakire, ikinci g&uuml;n yetime, &uuml;&ccedil;&uuml;nc&uuml; g&uuml;n de esire verdiler. Bu &uuml;&ccedil; g&uuml;nde iftarlarını suyla a&ccedil;tılar. Ayetler bu olay &uuml;zerine nazil oldular.</span></p>\r\n','<p>\r\n	Şia ve Ehl-i S&uuml;nnet tarih&ccedil;i, muhaddis ve m&uuml;fessirlerinin &ccedil;oğuna g&ouml;re[1] İnsan suresinin &lsquo;Ona ihtiya&ccedil;ları olduğu halde...&rsquo; ayeti ve arkasından gelen birka&ccedil; ayet Resulullah&rsquo;ın (s.a.a) İtret&rsquo;i, yani İmam Ali, Fatıma, Hasan ve H&uuml;seyin (a.s) hakkında nazil olmuştur. Ayet, İmam Ali (a.s), Hz. Fatıma&rsquo;nın (s.a) iki oğlu Hasan ve H&uuml;seyin&rsquo;in (a.s) şifa bulmaları i&ccedil;in adadıkları adağı yerine getirdikten sonra zilhicce ayında nazil olmuştur.</p>\r\n\r\n<p>\r\n	Adağın nasıl yapıldığı ve Ehl-i Beyt&rsquo;in yiyeceklerini fakire, yetime ve esire nasıl verdiği hakkında iki nakil vardır:</p>\r\n\r\n<p>\r\n	1- Meşhur Nakil</p>\r\n\r\n<p>\r\n	İbn-i Abbas &lsquo;Ona ihtiya&ccedil;ları olduğu halde...&rsquo;[2] ayeti hakkında ş&ouml;yle diyor: İmam Hasan ve H&uuml;seyin (a.s) &ouml;ylesine ağır hastalanmışlardı ki aralarında Ebu Bekr ve &Ouml;mer&rsquo;inde olduğu Peygamberin b&uuml;t&uuml;n ashabı onların ziyaretine gitmiş ve &lsquo;Ey Ebu&rsquo;l-Hasan! Allah i&ccedil;in adak adarsan iyi olur.&rsquo; dediler. İmam Ali&rsquo;de (a.s) dedi ki: &lsquo;Nezrediyorum, eğer Allah, peygamberi Muhammed&rsquo;in (s.a.a) iki torununa şifa verirse &uuml;&ccedil; g&uuml;n oru&ccedil; tutacağım.&rsquo; Bunu duyan Fatıma da: &lsquo;Allah i&ccedil;in benim &uuml;zerime olsun senin dediğin şey.&rsquo; dedi. Hasan ve H&uuml;seyin&rsquo;de bunu duyunca dediler ki: &lsquo;Ey baba! Allah i&ccedil;in bizim &uuml;zerimize olsun senin dediğin şey.&rsquo; Allah onlara şifa verdi. Onlarda &uuml;&ccedil; g&uuml;n oru&ccedil; tuttular.[3] Hasan ve H&uuml;seyin (a.s) şifa bulduktan sonra Hz. Ali (a.s), Yahudi komşusu Şem&rsquo;un&rsquo;un evine gitti. Şem&rsquo;un ona bir miktar y&uuml;n&uuml; eğirmesi karşılığında &uuml;&ccedil; sa&rsquo; (yaklaşık 9 kg.-&Ccedil;eviren) arpa bor&ccedil; olarak verdi. Hz. Zehra (s.a) arpayı &ouml;ğ&uuml;t&uuml;p beş kişinin iftarı i&ccedil;in ekmek hazırladı.[4] Hz. Ali (a.s) akşam namazından sonra eve geldi. Daha iftara başlamamıştıki bir fakir geldi ve &lsquo;Ben M&uuml;sl&uuml;man fakirlerden biriyim! Bana yiyecek verin, Allah&rsquo;da size cennet yiyeceklerinden versin.&rsquo; diye seslendi. İmam Ali (a.s) ekmeğini ona verdi. Fatıma (s.a), Hasan ve H&uuml;seyin (a.s) ve Fizze de Ona bakıp ekmeklerini fakire verdiler ve iftarlarını suyla a&ccedil;tılar. ikinci g&uuml;n oru&ccedil; tutmaya devam ettiler. Hz Fatıma (s.a) iftar i&ccedil;in yine ekmek hazırladı. İftar zamanı kapı &ccedil;alındı: &lsquo;Selam olun size ey Peygamberin Ehl-i Beyti ve risaletin madeni! Ben M&uuml;sl&uuml;man bir yetimim. Bana yiyecek verin.&rsquo; Herkes kendi ekmeğini verdi ve suyla iftarlarını a&ccedil;tılar. &Uuml;&ccedil;&uuml;nc&uuml; g&uuml;n de iftar edecekleri zaman kapı &ccedil;alındı ve bir esir: &lsquo;Ben bir esirim, a&ccedil;ım, bana yiyecek verin.&rsquo; diye onlardan yiyecek istedi.[5] Yine hepsi (beş kişi) ekmeklerini verdiler ve a&ccedil;lığa sabrettiler.</p>\r\n\r\n<p>\r\n	D&ouml;rd&uuml;nc&uuml; g&uuml;n İmam Ali, Hasan ve H&uuml;seyin&rsquo;in elinden tutarak, a&ccedil;lığın verdiği zaaftan titredikleri halde Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) yanına vardılar. Allah Resul&uuml; (s.a.a) onların bu halini g&ouml;r&uuml;nce &ccedil;ok &uuml;z&uuml;ld&uuml;. Onlara: &lsquo;Kalkın Fatıma&rsquo;nın evine gidelim.&rsquo; diye buyurdu. Eve geldiklerinde Fatıma&rsquo;nın (s.a) mihrabında ibadetle meşgul olduğunu, a&ccedil;lıktan titrediğini, m&uuml;barek karnının beline yapıştığını ve g&ouml;zlerinin &ccedil;&ouml;kt&uuml;ğ&uuml;n&uuml; g&ouml;rd&uuml;ler. Resulullah, İtret&rsquo;inin bu durumunu g&ouml;r&uuml;nce &lsquo;Allahım! İtretim a&ccedil;lıktan &ouml;l&uuml;yorlar.&rsquo; diyerek yardım istedi. Cebrail geldi ve &lsquo;Adaklarını yerine getirirler&rsquo; ayetiyle başlayıp &lsquo;Ş&uuml;phesiz bu size bir m&uuml;kafattır ve &ccedil;abanız makbuld&uuml;r.&rsquo;e[6] kadar olan ayetleri nazil etti.[7]</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	2- Meşhur Olmayan Nakil</p>\r\n\r\n<p>\r\n	Diğer bir nakile g&ouml;re Hz. Zehra (s.a) iftar i&ccedil;in bir miktar yemek hazırlamıştı. İftar zamanı bir fakir gelip yemek istedi. Ali (a.s) yemeğin &uuml;&ccedil;te birini ona verdi. Sonra yetim geldi. Ona da yemeğin bir kısmını verdi. Ardından esir geldi. Yemeğin geri kalan kısmını da ona verdi. Onların &uuml;&ccedil;&uuml;de aynı akşam geldi. Yemek &uuml;&ccedil;e b&ouml;l&uuml;nerek onlara verildi.&nbsp; İmam Ali ve ailesi de suyla iftar ettiler. Bunun &uuml;zerine Ş&uuml;phesiz bu size bir m&uuml;kafattır ve &ccedil;abanız makbuld&uuml;r.&rsquo; ayetleri nazil oldu.</p>\r\n\r\n<p>\r\n	Belirtmek gerekir ki bu b&uuml;y&uuml;k m&uuml;kafatlar, &ccedil;aba, m&uuml;cadele ve takvanın neticesidir. M&uuml;minlerde ihlasla, yalnızca Allah rızası i&ccedil;in iş yaparlarsa &ccedil;abaları ve zahmetleri Allah katında korunacaktır.[8]</p>\r\n\r\n<p>\r\n	Şii ve Ehl-i S&uuml;nnet alimlerinin &ccedil;oğuna g&ouml;re s&ouml;z konusu ayetler Resul&uuml;n (s.a.a) Itratı, yani Hz. Ali, Fatıma, Hasan ve H&uuml;seyin (a.s) hakkında nazil olmuştur. Ayetler, İmam Ali (a.s) ve Hz. Zehra&rsquo;nın (a.s) Hasan ve H&uuml;seyin&rsquo;in (a.s) şifa bulmaları i&ccedil;in adadıkları adaklarını yerine getirdikten sonra zilhicce ayında nazil olmuştur.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	<br />\r\n	[1] -Tabersi, Mecmau&rsquo;l-Beyan Fi-Tefsiri&rsquo;l-Kur&rsquo;an, c.26, s.147-148, Ferahani, Tahran, 1. Baskı, HŞ.1360.</p>\r\n\r\n<p>\r\n	[2] -İnsan/8</p>\r\n\r\n<p>\r\n	[3] -Caferi, Yakup, Simay-ı Ali (a.s) Der Kur&rsquo;an, Kum, 1. Baskı, HŞ.1381.</p>\r\n\r\n<p>\r\n	[4] -Bir nakile g&ouml;re Fizze&rsquo;de onlar gibi adak adamıştı.</p>\r\n\r\n<p>\r\n	[5] -N&uuml;zul sebebine g&ouml;re iftar zamanı bir esir de Ali&rsquo;nin (a.s) kapısına geldi. Burada: &lsquo;O d&ouml;nemde esirler hapiste değiller miydi?&rsquo; diye bir soru akla gelebilir. Cevap şudur: Peygamberin (s.a.a) zamanında kesinlikle zindan yoktu. Peygamberimiz esirleri M&uuml;sl&uuml;manların arasında b&ouml;l&uuml;şt&uuml;r&uuml;r, onlara teslim eder ve: &lsquo;Onlara sahip olun ve iyilikte bulunun.&rsquo; diye buyururdu. Onları doyuracak bir şeyleri olmadığında başka M&uuml;sl&uuml;manlardan yardım ister, yardım almak i&ccedil;in onları kendileriyle beraber hatta yalnız başlarına diğer M&uuml;sl&uuml;manların yanına g&ouml;nderirlerdi. &Ccedil;&uuml;nk&uuml; M&uuml;sl&uuml;manlar o d&ouml;nemde maddi olarak sıkıntı i&ccedil;indeydiler. İslam</p>\r\n\r\n<p>\r\n	devleti b&uuml;y&uuml;d&uuml;ğ&uuml;nde esirler, hatta su&ccedil;lular &ccedil;oğalınca zindanlar yapılmaya başlandı. Esirlerin ve su&ccedil;luların ge&ccedil;imi de beytul maldan karşılanıyordu. (Mekarim Şirazi, Nasir, Tefsir-i N&uuml;mune, c.25, s.354, Daru&rsquo;l-K&uuml;t&uuml;b&uuml;&rsquo;l İslamiyye, Tahran, HŞ.1374.)&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	[6] -İnsan/7-22</p>\r\n\r\n<p>\r\n	[7] -Emin, Seyyide Nusret, Mahzenu&rsquo;l-İrfan Der Tefsir-i Kur&rsquo;an, c.14, s.237-239, Nehzet-i Zenan-ı M&uuml;selman, Tahran, HŞ.1361.</p>\r\n\r\n<p>\r\n	[8] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.35, s.243, Bab:25, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1409.</p>\r\n','Şia ve Ehl-i S&uuml;nnet tarih&ccedil;i, muhaddis ve m&uuml;fessirlerinin &ccedil;oğuna g&ouml;re İnsan suresinin &lsquo;Ona ihtiya&ccedil;ları olduğu halde...&rsquo; ayeti ve arkasından gelen birka&ccedil; ayet Resulullah&rsquo;ın (s.a.a) İtret&rsquo;i, yani İmam Ali, Fatıma, Hasan ve H&uuml;seyin&rsquo;in (a.s) hakkında nazil olmuştur. Ayet, İmam Ali (a.s) ve Hz. Fatıma&rsquo;nın (s.a) iki oğlu Hasan ve H&uuml;seyin&rsquo;in (a.s) şifa bulmaları i&ccedil;in adadıkları adağı yerine getirdikten sonra zilhicce ayında nazil olmuştur.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	İbn-i Abbas bu konuda ş&ouml;yle diyor: İmam Hasan ve H&uuml;seyin (a.s) &ouml;ylesine ağır hastalanmışlardı ki aralarında Ebu Bekr ve &Ouml;mer&rsquo;inde olduğu Peygamberin b&uuml;t&uuml;n ashabı onların ziyaretine gitmiş ve &lsquo;Ey Ebu&rsquo;l-Hasan! Allah i&ccedil;in adak adarsan iyi olur.&rsquo; dediler. İmam Ali&rsquo;de (a.s) dedi ki: &lsquo;Nezrediyorum, eğer Allah, peygamberi Muhammed&rsquo;in (s.a.a) iki torununa şifa verirse &uuml;&ccedil; g&uuml;n oru&ccedil; tutacağım.&rsquo; Bunu duyan Fatıma da: &lsquo;Allah i&ccedil;in benim &uuml;zerime olsun senin dediğin şey.&rsquo; dedi. Hasan ve H&uuml;seyin&rsquo;de bunu duyunca dediler ki: &lsquo;Ey baba! Allah i&ccedil;in bizim &uuml;zerimize olsun senin dediğin şey.&rsquo; Allah onlara şifa verdi. Onlarda adaklarını yerine getirmek i&ccedil;in &uuml;&ccedil; g&uuml;n oru&ccedil; tuttular. İftar i&ccedil;in temin ettikleri az miktardaki ekmeği birinci g&uuml;n, kapılarına gelip yiyecek isteyen fakire, ikinci g&uuml;n yetime, &uuml;&ccedil;&uuml;nc&uuml; g&uuml;n de esire verdiler. Bu &uuml;&ccedil; g&uuml;nde iftarlarını suyla a&ccedil;tılar. Ayetler bu olay &uuml;zerine nazil oldular.','Şia ve Ehl-i S&uuml;nnet tarih&ccedil;i, muhaddis ve m&uuml;fessirlerinin &ccedil;oğuna g&ouml;re[1] İnsan suresinin &lsquo;Ona ihtiya&ccedil;ları olduğu halde...&rsquo; ayeti ve arkasından gelen birka&ccedil; ayet Resulullah&rsquo;ın (s.a.a) İtret&rsquo;i, yani İmam Ali, Fatıma, Hasan ve H&uuml;seyin (a.s) hakkında nazil olmuştur. Ayet, İmam Ali (a.s), Hz. Fatıma&rsquo;nın (s.a) iki oğlu Hasan ve H&uuml;seyin&rsquo;in (a.s) şifa bulmaları i&ccedil;in adadıkları adağı yerine getirdikten sonra zilhicce ayında nazil olmuştur.\r\n\r\n\r\n	Adağın nasıl yapıldığı ve Ehl-i Beyt&rsquo;in yiyeceklerini fakire, yetime ve esire nasıl verdiği hakkında iki nakil vardır:\r\n\r\n\r\n	1- Meşhur Nakil\r\n\r\n\r\n	İbn-i Abbas &lsquo;Ona ihtiya&ccedil;ları olduğu halde...&rsquo;[2] ayeti hakkında ş&ouml;yle diyor: İmam Hasan ve H&uuml;seyin (a.s) &ouml;ylesine ağır hastalanmışlardı ki aralarında Ebu Bekr ve &Ouml;mer&rsquo;inde olduğu Peygamberin b&uuml;t&uuml;n ashabı onların ziyaretine gitmiş ve &lsquo;Ey Ebu&rsquo;l-Hasan! Allah i&ccedil;in adak adarsan iyi olur.&rsquo; dediler. İmam Ali&rsquo;de (a.s) dedi ki: &lsquo;Nezrediyorum, eğer Allah, peygamberi Muhammed&rsquo;in (s.a.a) iki torununa şifa verirse &uuml;&ccedil; g&uuml;n oru&ccedil; tutacağım.&rsquo; Bunu duyan Fatıma da: &lsquo;Allah i&ccedil;in benim &uuml;zerime olsun senin dediğin şey.&rsquo; dedi. Hasan ve H&uuml;seyin&rsquo;de bunu duyunca dediler ki: &lsquo;Ey baba! Allah i&ccedil;in bizim &uuml;zerimize olsun senin dediğin şey.&rsquo; Allah onlara şifa verdi. Onlarda &uuml;&ccedil; g&uuml;n oru&ccedil; tuttular.[3] Hasan ve H&uuml;seyin (a.s) şifa bulduktan sonra Hz. Ali (a.s), Yahudi komşusu Şem&rsquo;un&rsquo;un evine gitti. Şem&rsquo;un ona bir miktar y&uuml;n&uuml; eğirmesi karşılığında &uuml;&ccedil; sa&rsquo; (yaklaşık 9 kg.-&Ccedil;eviren) arpa bor&ccedil; olarak verdi. Hz. Zehra (s.a) arpayı &ouml;ğ&uuml;t&uuml;p beş kişinin iftarı i&ccedil;in ekmek hazırladı.[4] Hz. Ali (a.s) akşam namazından sonra eve geldi. Daha iftara başlamamıştıki bir fakir geldi ve &lsquo;Ben M&uuml;sl&uuml;man fakirlerden biriyim! Bana yiyecek verin, Allah&rsquo;da size cennet yiyeceklerinden versin.&rsquo; diye seslendi. İmam Ali (a.s) ekmeğini ona verdi. Fatıma (s.a), Hasan ve H&uuml;seyin (a.s) ve Fizze de Ona bakıp ekmeklerini fakire verdiler ve iftarlarını suyla a&ccedil;tılar. ikinci g&uuml;n oru&ccedil; tutmaya devam ettiler. Hz Fatıma (s.a) iftar i&ccedil;in yine ekmek hazırladı. İftar zamanı kapı &ccedil;alındı: &lsquo;Selam olun size ey Peygamberin Ehl-i Beyti ve risaletin madeni! Ben M&uuml;sl&uuml;man bir yetimim. Bana yiyecek verin.&rsquo; Herkes kendi ekmeğini verdi ve suyla iftarlarını a&ccedil;tılar. &Uuml;&ccedil;&uuml;nc&uuml; g&uuml;n de iftar edecekleri zaman kapı &ccedil;alındı ve bir esir: &lsquo;Ben bir esirim, a&ccedil;ım, bana yiyecek verin.&rsquo; diye onlardan yiyecek istedi.[5] Yine hepsi (beş kişi) ekmeklerini verdiler ve a&ccedil;lığa sabrettiler.\r\n\r\n\r\n	D&ouml;rd&uuml;nc&uuml; g&uuml;n İmam Ali, Hasan ve H&uuml;seyin&rsquo;in elinden tutarak, a&ccedil;lığın verdiği zaaftan titredikleri halde Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) yanına vardılar. Allah Resul&uuml; (s.a.a) onların bu halini g&ouml;r&uuml;nce &ccedil;ok &uuml;z&uuml;ld&uuml;. Onlara: &lsquo;Kalkın Fatıma&rsquo;nın evine gidelim.&rsquo; diye buyurdu. Eve geldiklerinde Fatıma&rsquo;nın (s.a) mihrabında ibadetle meşgul olduğunu, a&ccedil;lıktan titrediğini, m&uuml;barek karnının beline yapıştığını ve g&ouml;zlerinin &ccedil;&ouml;kt&uuml;ğ&uuml;n&uuml; g&ouml;rd&uuml;ler. Resulullah, İtret&rsquo;inin bu durumunu g&ouml;r&uuml;nce &lsquo;Allahım! İtretim a&ccedil;lıktan &ouml;l&uuml;yorlar.&rsquo; diyerek yardım istedi. Cebrail geldi ve &lsquo;Adaklarını yerine getirirler&rsquo; ayetiyle başlayıp &lsquo;Ş&uuml;phesiz bu size bir m&uuml;kafattır ve &ccedil;abanız makbuld&uuml;r.&rsquo;e[6] kadar olan ayetleri nazil etti.[7]\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	2- Meşhur Olmayan Nakil\r\n\r\n\r\n	Diğer bir nakile g&ouml;re Hz. Zehra (s.a) iftar i&ccedil;in bir miktar yemek hazırlamıştı. İftar zamanı bir fakir gelip yemek istedi. Ali (a.s) yemeğin &uuml;&ccedil;te birini ona verdi. Sonra yetim geldi. Ona da yemeğin bir kısmını verdi. Ardından esir geldi. Yemeğin geri kalan kısmını da ona verdi. Onların &uuml;&ccedil;&uuml;de aynı akşam geldi. Yemek &uuml;&ccedil;e b&ouml;l&uuml;nerek onlara verildi.&nbsp; İmam Ali ve ailesi de suyla iftar ettiler. Bunun &uuml;zerine Ş&uuml;phesiz bu size bir m&uuml;kafattır ve &ccedil;abanız makbuld&uuml;r.&rsquo; ayetleri nazil oldu.\r\n\r\n\r\n	Belirtmek gerekir ki bu b&uuml;y&uuml;k m&uuml;kafatlar, &ccedil;aba, m&uuml;cadele ve takvanın neticesidir. M&uuml;minlerde ihlasla, yalnızca Allah rızası i&ccedil;in iş yaparlarsa &ccedil;abaları ve zahmetleri Allah katında korunacaktır.[8]\r\n\r\n\r\n	Şii ve Ehl-i S&uuml;nnet alimlerinin &ccedil;oğuna g&ouml;re s&ouml;z konusu ayetler Resul&uuml;n (s.a.a) Itratı, yani Hz. Ali, Fatıma, Hasan ve H&uuml;seyin (a.s) hakkında nazil olmuştur. Ayetler, İmam Ali (a.s) ve Hz. Zehra&rsquo;nın (a.s) Hasan ve H&uuml;seyin&rsquo;in (a.s) şifa bulmaları i&ccedil;in adadıkları adaklarını yerine getirdikten sonra zilhicce ayında nazil olmuştur.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	\r\n	[1] -Tabersi, Mecmau&rsquo;l-Beyan Fi-Tefsiri&rsquo;l-Kur&rsquo;an, c.26, s.147-148, Ferahani, Tahran, 1. Baskı, HŞ.1360.\r\n\r\n\r\n	[2] -İnsan/8\r\n\r\n\r\n	[3] -Caferi, Yakup, Simay-ı Ali (a.s) Der Kur&rsquo;an, Kum, 1. Baskı, HŞ.1381.\r\n\r\n\r\n	[4] -Bir nakile g&ouml;re Fizze&rsquo;de onlar gibi adak adamıştı.\r\n\r\n\r\n	[5] -N&uuml;zul sebebine g&ouml;re iftar zamanı bir esir de Ali&rsquo;nin (a.s) kapısına geldi. Burada: &lsquo;O d&ouml;nemde esirler hapiste değiller miydi?&rsquo; diye bir soru akla gelebilir. Cevap şudur: Peygamberin (s.a.a) zamanında kesinlikle zindan yoktu. Peygamberimiz esirleri M&uuml;sl&uuml;manların arasında b&ouml;l&uuml;şt&uuml;r&uuml;r, onlara teslim eder ve: &lsquo;Onlara sahip olun ve iyilikte bulunun.&rsquo; diye buyururdu. Onları doyuracak bir şeyleri olmadığında başka M&uuml;sl&uuml;manlardan yardım ister, yardım almak i&ccedil;in onları kendileriyle beraber hatta yalnız başlarına diğer M&uuml;sl&uuml;manların yanına g&ouml;nderirlerdi. &Ccedil;&uuml;nk&uuml; M&uuml;sl&uuml;manlar o d&ouml;nemde maddi olarak sıkıntı i&ccedil;indeydiler. İslam\r\n\r\n\r\n	devleti b&uuml;y&uuml;d&uuml;ğ&uuml;nde esirler, hatta su&ccedil;lular &ccedil;oğalınca zindanlar yapılmaya başlandı. Esirlerin ve su&ccedil;luların ge&ccedil;imi de beytul maldan karşılanıyordu. (Mekarim Şirazi, Nasir, Tefsir-i N&uuml;mune, c.25, s.354, Daru&rsquo;l-K&uuml;t&uuml;b&uuml;&rsquo;l İslamiyye, Tahran, HŞ.1374.)&nbsp; &nbsp;\r\n\r\n\r\n	[6] -İnsan/7-22\r\n\r\n\r\n	[7] -Emin, Seyyide Nusret, Mahzenu&rsquo;l-İrfan Der Tefsir-i Kur&rsquo;an, c.14, s.237-239, Nehzet-i Zenan-ı M&uuml;selman, Tahran, HŞ.1361.\r\n\r\n\r\n	[8] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.35, s.243, Bab:25, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1409.'),(479,'tr496','<p>\r\n	&nbsp;Hadis ve dua kitaplarında gelen &lsquo;Selam olsun sana ey Allah&rsquo;ın saklı olmayan h&uuml;cceti.&rsquo; c&uuml;mlesi İmam Zaman&rsquo;ın (a.f) ziyaretlerinden birinin bir b&ouml;l&uuml;md&uuml;r. [1]</p>\r\n\r\n<p>\r\n	Onun manası hakkında iki ihtimal verilmiştir:</p>\r\n\r\n<p>\r\n	1- İmam Zaman (a.f), Allah&rsquo;ın h&uuml;ccetidir. Onun h&uuml;ccet olması akli ve nakli delillerle ispat olmuştur. [2] Dolayısıyla Onun imameti kesin olup, hi&ccedil; bir akl-ı selime gizli değildir.</p>\r\n\r\n<p>\r\n	2- Allah&rsquo;ın h&uuml;cceti olan İmam Zaman (a.f) i&ccedil;imizde yaşamaktadır ve saklı değildir, ama biz onu g&ouml;rm&uuml;yoruz; zira O, bulutun arkasında olan g&uuml;neş gibidir. [3]</p>\r\n\r\n<p>\r\n	Buna g&ouml;re Veliyy-i Asr (a.f) gaybet d&ouml;nemindeki tehlikelerden veya başka nedenlerden dolayı fiziksel olarak insanların g&ouml;z&uuml;ne g&ouml;r&uuml;nmese bile Onun varlığı ve imameti kimseye gizli değil ve herkesin ondan haberi var; m&uuml;minlerin kalbinde yer etmiş ve insanlar, Onun gaybi y&ouml;nlendirmeleri ve inayetleriyle yaşamlarını s&uuml;rd&uuml;rmektedirler.</p>\r\n\r\n<p>\r\n	Daha fazla bilgi i&ccedil;in aşağıdaki dizinlere bkz:</p>\r\n\r\n<p>\r\n	-İmam Zaman&rsquo;ın (a.f) &Ouml;mr&uuml;n&uuml;n Uzun Olmasının Felsefesi: Soru:2 (Site:200) &nbsp;</p>\r\n\r\n<p>\r\n	-İmam Zaman (a.f) ve İnsanları Hidayet Etmesi: Soru: 14272 (Site: 14067)</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	<br />\r\n	[1] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.99, s.117, Daru&rsquo;l-İhyai&rsquo;t-Terasi&rsquo;l-Arabi, Beyrut, 2. Baskı, HK.1403; Amili Kef&rsquo;ami, İbrahim b. Ali, el-Misbah, s.459, Daru&rsquo;r-Razi (Zahidi), Kum, 2. Baskı, HK.1405.</p>\r\n\r\n<p>\r\n	[2] -Şu dizinlere bkz: İmam Zaman&rsquo;ın (a.f) Yaşadığının Akli ve Nakli Delilleri: Soru:1369 (Site:1397); İmam Hasan Askeri&rsquo;nin Oğlunun Olması ve Annesine Yaptığı Vasiyetine Delil Olan Rivayetler: Soru:2757 (Site:3254)&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	[3] -Bkz: : İmam Zaman&rsquo;ın (a.f) Gaybet D&ouml;neminde Varlığının Faydaları Soru:654 (Site:705)</p>\r\n','','&nbsp;Hadis ve dua kitaplarında gelen &lsquo;Selam olsun sana ey Allah&rsquo;ın saklı olmayan h&uuml;cceti.&rsquo; c&uuml;mlesi İmam Zaman&rsquo;ın (a.f) ziyaretlerinden birinin bir b&ouml;l&uuml;md&uuml;r. [1]\r\n\r\n\r\n	Onun manası hakkında iki ihtimal verilmiştir:\r\n\r\n\r\n	1- İmam Zaman (a.f), Allah&rsquo;ın h&uuml;ccetidir. Onun h&uuml;ccet olması akli ve nakli delillerle ispat olmuştur. [2] Dolayısıyla Onun imameti kesin olup, hi&ccedil; bir akl-ı selime gizli değildir.\r\n\r\n\r\n	2- Allah&rsquo;ın h&uuml;cceti olan İmam Zaman (a.f) i&ccedil;imizde yaşamaktadır ve saklı değildir, ama biz onu g&ouml;rm&uuml;yoruz; zira O, bulutun arkasında olan g&uuml;neş gibidir. [3]\r\n\r\n\r\n	Buna g&ouml;re Veliyy-i Asr (a.f) gaybet d&ouml;nemindeki tehlikelerden veya başka nedenlerden dolayı fiziksel olarak insanların g&ouml;z&uuml;ne g&ouml;r&uuml;nmese bile Onun varlığı ve imameti kimseye gizli değil ve herkesin ondan haberi var; m&uuml;minlerin kalbinde yer etmiş ve insanlar, Onun gaybi y&ouml;nlendirmeleri ve inayetleriyle yaşamlarını s&uuml;rd&uuml;rmektedirler.\r\n\r\n\r\n	Daha fazla bilgi i&ccedil;in aşağıdaki dizinlere bkz:\r\n\r\n\r\n	-İmam Zaman&rsquo;ın (a.f) &Ouml;mr&uuml;n&uuml;n Uzun Olmasının Felsefesi: Soru:2 (Site:200) &nbsp;\r\n\r\n\r\n	-İmam Zaman (a.f) ve İnsanları Hidayet Etmesi: Soru: 14272 (Site: 14067)\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	\r\n	[1] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.99, s.117, Daru&rsquo;l-İhyai&rsquo;t-Terasi&rsquo;l-Arabi, Beyrut, 2. Baskı, HK.1403; Amili Kef&rsquo;ami, İbrahim b. Ali, el-Misbah, s.459, Daru&rsquo;r-Razi (Zahidi), Kum, 2. Baskı, HK.1405.\r\n\r\n\r\n	[2] -Şu dizinlere bkz: İmam Zaman&rsquo;ın (a.f) Yaşadığının Akli ve Nakli Delilleri: Soru:1369 (Site:1397); İmam Hasan Askeri&rsquo;nin Oğlunun Olması ve Annesine Yaptığı Vasiyetine Delil Olan Rivayetler: Soru:2757 (Site:3254)&nbsp; &nbsp;\r\n\r\n\r\n	[3] -Bkz: : İmam Zaman&rsquo;ın (a.f) Gaybet D&ouml;neminde Varlığının Faydaları Soru:654 (Site:705)',''),(480,'tr495','<p>\r\n	&lsquo;Sadugatihinne&rsquo;[1] daimi evlilik hakkındadır ve mehir i&ccedil;in &lsquo;Sıdak&rsquo; denmiştir.[2] Bu kelimenin ge&ccedil;tiği ayet, kadınların kesin haklarının birinden bahsetmekte ve koca, karısı bağışlamadığı s&uuml;rece[3] karısının mehrini &ouml;demesi gerektiğini vurgulamaktadır.[4]</p>\r\n\r\n<p>\r\n	Bu kelime dolaylı olarak evlilikte sadakat ve doğruluk olmasına da işaret etmektedir.[5]</p>\r\n\r\n<p>\r\n	&lsquo;Ucurehunne&rsquo;[6] ise &lsquo;Muta&rsquo; denilen ge&ccedil;ici evliliğe aittir.[7]</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	<br />\r\n	[1] -&lsquo;Kadınlara mehirlerini g&ouml;n&uuml;lden isteyerek (ve bir hak olarak) verin, ama onlar g&ouml;n&uuml;l hoşluğuyla mehirlerinin bir miktarını size bağışlarlarsa onu i&ccedil; huzuruyla ve afiyetle yiyin.&rsquo; (Nisa/4)</p>\r\n\r\n<p>\r\n	[2] -Mekarim Şirazi, Nasir, Tefsir-i N&uuml;mune, c.3, s.262, Daru&rsquo;l-K&uuml;t&uuml;b&uuml;&rsquo;l İslamiyye, Tahran,1. Baskı, HŞ.1374; Tababatabai, Seyyid Muhammed H&uuml;seyin, el-Mizan Fi-Tefsiri&rsquo;l-Kur&rsquo;an, (Musevi Hemedani, Seyyid Muhammed Bakır&rsquo;ın Fars&ccedil;a &ccedil;evirisi), c.4, s.169, Defter-i İntişarat-ı İslami, Kum, 5. Baskı, Hk.1417.</p>\r\n\r\n<p>\r\n	[3] -Ayatu&rsquo;l-Ahkam, c.2, s.330; Tabersi, Fazl b. Hasan, Mecmau&rsquo;l-Beyan Fi-Tefsiri&rsquo;l-Kur&rsquo;an, (Muhammed Cevad Belaği&rsquo;nin &ouml;ns&ouml;z&uuml;yle) c.3, s.12, İntişarat-ı Nasır H&uuml;srev, 3. Baskı, Tahran, HŞ.1372.</p>\r\n\r\n<p>\r\n	[4] -Tefsir-i N&uuml;mune, c.3, s.262; H&uuml;seyni C&uuml;rcani, Seyyid Emir Ebu&rsquo;l-F&uuml;tuh, Ayatu&rsquo;l-Ahkam, (Mirza Veliyullah İşraki Serabi&rsquo;nin &ccedil;alışması) c.2, s.329-330, İntişarat-ı Nevid, Tahran, 1. Baskı, HK.1404</p>\r\n\r\n<p>\r\n	[5] -H&uuml;seyni Hemedani, Seyyid Muhammed H&uuml;seyin, Envar-ı Drahşan (Muhammed Bakır Behbudi&rsquo;nin &ccedil;alışması), c.3, s.342 ve 343, Kitapfuruşu-i L&uuml;tfi, Tahran, 1. Baskı, HK.1404</p>\r\n\r\n<p>\r\n	[6] -&lsquo;Kadınlardan biriyle evlenerek faydalandığınız (Muta yaptığınız) takdirde mehirlerini kararlaştırıldığı şekilde verin.&rsquo; (Nisa/24)</p>\r\n\r\n<p>\r\n	[7] -Tefsir-i N&uuml;mune, c.3, s.335.</p>\r\n','','&lsquo;Sadugatihinne&rsquo;[1] daimi evlilik hakkındadır ve mehir i&ccedil;in &lsquo;Sıdak&rsquo; denmiştir.[2] Bu kelimenin ge&ccedil;tiği ayet, kadınların kesin haklarının birinden bahsetmekte ve koca, karısı bağışlamadığı s&uuml;rece[3] karısının mehrini &ouml;demesi gerektiğini vurgulamaktadır.[4]\r\n\r\n\r\n	Bu kelime dolaylı olarak evlilikte sadakat ve doğruluk olmasına da işaret etmektedir.[5]\r\n\r\n\r\n	&lsquo;Ucurehunne&rsquo;[6] ise &lsquo;Muta&rsquo; denilen ge&ccedil;ici evliliğe aittir.[7]\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	\r\n	[1] -&lsquo;Kadınlara mehirlerini g&ouml;n&uuml;lden isteyerek (ve bir hak olarak) verin, ama onlar g&ouml;n&uuml;l hoşluğuyla mehirlerinin bir miktarını size bağışlarlarsa onu i&ccedil; huzuruyla ve afiyetle yiyin.&rsquo; (Nisa/4)\r\n\r\n\r\n	[2] -Mekarim Şirazi, Nasir, Tefsir-i N&uuml;mune, c.3, s.262, Daru&rsquo;l-K&uuml;t&uuml;b&uuml;&rsquo;l İslamiyye, Tahran,1. Baskı, HŞ.1374; Tababatabai, Seyyid Muhammed H&uuml;seyin, el-Mizan Fi-Tefsiri&rsquo;l-Kur&rsquo;an, (Musevi Hemedani, Seyyid Muhammed Bakır&rsquo;ın Fars&ccedil;a &ccedil;evirisi), c.4, s.169, Defter-i İntişarat-ı İslami, Kum, 5. Baskı, Hk.1417.\r\n\r\n\r\n	[3] -Ayatu&rsquo;l-Ahkam, c.2, s.330; Tabersi, Fazl b. Hasan, Mecmau&rsquo;l-Beyan Fi-Tefsiri&rsquo;l-Kur&rsquo;an, (Muhammed Cevad Belaği&rsquo;nin &ouml;ns&ouml;z&uuml;yle) c.3, s.12, İntişarat-ı Nasır H&uuml;srev, 3. Baskı, Tahran, HŞ.1372.\r\n\r\n\r\n	[4] -Tefsir-i N&uuml;mune, c.3, s.262; H&uuml;seyni C&uuml;rcani, Seyyid Emir Ebu&rsquo;l-F&uuml;tuh, Ayatu&rsquo;l-Ahkam, (Mirza Veliyullah İşraki Serabi&rsquo;nin &ccedil;alışması) c.2, s.329-330, İntişarat-ı Nevid, Tahran, 1. Baskı, HK.1404\r\n\r\n\r\n	[5] -H&uuml;seyni Hemedani, Seyyid Muhammed H&uuml;seyin, Envar-ı Drahşan (Muhammed Bakır Behbudi&rsquo;nin &ccedil;alışması), c.3, s.342 ve 343, Kitapfuruşu-i L&uuml;tfi, Tahran, 1. Baskı, HK.1404\r\n\r\n\r\n	[6] -&lsquo;Kadınlardan biriyle evlenerek faydalandığınız (Muta yaptığınız) takdirde mehirlerini kararlaştırıldığı şekilde verin.&rsquo; (Nisa/24)\r\n\r\n\r\n	[7] -Tefsir-i N&uuml;mune, c.3, s.335.',''),(481,'tr494','<p>\r\n	&nbsp;&Ccedil;ocukları ve gen&ccedil;leri camiye g&ouml;t&uuml;rmek, cemaat namazı kıldırmak onların namaza ilgi duymasına neden olacaktır. B&ouml;yle bir şey sakıncalı olmadığı gibi m&uuml;stehaptır. [1]</p>\r\n\r\n<p>\r\n	Baliğ olmayan m&uuml;meyyiz (iyiyi ve k&ouml;t&uuml;y&uuml; ayırt eden) bir &ccedil;ocuğun cemaatle beraber namaz kılması, diğerlerinin cemaat namazına zarar verip vermediği konusunun iki y&ouml;n&uuml; vardır:</p>\r\n\r\n<p>\r\n	1- Namaz kılanlar başkalarının vasıtasıyla cemaatin imamına bağlanırlarsa bu durumda diğerlerinin cemaat namazına zarar gelmez. [2]</p>\r\n\r\n<p>\r\n	2- Cemaatin diğer fertleri yalnızca baliğ olmayanlarlarla cemaata bağlanırlarsa (mesela birka&ccedil; baliğ olmayan &ccedil;ocuk birinci safta namaza durmuşlarsa), bu durumda alimlerin g&ouml;r&uuml;şleri ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	&lsquo;Bir safta duranların arasında, iyiyi ve k&ouml;t&uuml;y&uuml; ayırt eden baliğ olmamış &ccedil;ocuk yer alırsa, onun namazının batıl olduğu bilinmedik&ccedil;e, imama uyulabilir.&rsquo; [3]</p>\r\n\r\n<p>\r\n	Bu h&uuml;k&uuml;m baliğ olmamış birka&ccedil; &ccedil;ocuğun bir safta yan yana namaz kıldığı yerlerde ge&ccedil;erlidir. Ama baliğ olmamış &ccedil;ocuklar birbirlerinin yanında durmadan cemaatin safında durur ve az bir arayla baliğ iki kişinin arasında yer alırlarsa (namazlarının batıl olduğunu bilsek dahi) başkalarının namazını batıl etmezler.</p>\r\n\r\n<p>\r\n	Daha fazla bilgi i&ccedil;in bkz:</p>\r\n\r\n<p>\r\n	-Cemaat namazında Safların Teşkil Edilmesi ve Namazda Hareketin H&uuml;km&uuml;: Soru: 7598 (Site: 7682)</p>\r\n\r\n<p>\r\n	-Yolcunun Cemaat Namazında Birinci Safta Durması: Soru:14865 (Site:14859)</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	<br />\r\n	[1]&nbsp;&nbsp; -İmam Humeyni, Tevzihu&rsquo;l-Mesail (Haşiyeli), Tahkik ve Tashih: Ben&icirc; Haşim, Seyyid Muhammed H&uuml;seyin, c.1, s.508, Defter-i İntişarat-ı İslami, Kum, 8. Baskı, HK.1424.</p>\r\n\r\n<p>\r\n	[2] -a.g.e. s.809</p>\r\n\r\n<p>\r\n	[3] -a.g.e. s.774, Mesele:1470; Safi Gulpaygani: Namazının doğru olduğunu bilseler imama uyabilirler. Ama namazının doğruluğunda ş&uuml;phe etseler ve onun vasıtasıyla imama bağlanılan safta ara &ccedil;ok olsa imama uymak zordur. Evet bir &ccedil;ocuğun namazı batılda olsa onunla aynı safta olmanın sakıncası yoktur.</p>\r\n','','&nbsp;&Ccedil;ocukları ve gen&ccedil;leri camiye g&ouml;t&uuml;rmek, cemaat namazı kıldırmak onların namaza ilgi duymasına neden olacaktır. B&ouml;yle bir şey sakıncalı olmadığı gibi m&uuml;stehaptır. [1]\r\n\r\n\r\n	Baliğ olmayan m&uuml;meyyiz (iyiyi ve k&ouml;t&uuml;y&uuml; ayırt eden) bir &ccedil;ocuğun cemaatle beraber namaz kılması, diğerlerinin cemaat namazına zarar verip vermediği konusunun iki y&ouml;n&uuml; vardır:\r\n\r\n\r\n	1- Namaz kılanlar başkalarının vasıtasıyla cemaatin imamına bağlanırlarsa bu durumda diğerlerinin cemaat namazına zarar gelmez. [2]\r\n\r\n\r\n	2- Cemaatin diğer fertleri yalnızca baliğ olmayanlarlarla cemaata bağlanırlarsa (mesela birka&ccedil; baliğ olmayan &ccedil;ocuk birinci safta namaza durmuşlarsa), bu durumda alimlerin g&ouml;r&uuml;şleri ş&ouml;yledir:\r\n\r\n\r\n	&lsquo;Bir safta duranların arasında, iyiyi ve k&ouml;t&uuml;y&uuml; ayırt eden baliğ olmamış &ccedil;ocuk yer alırsa, onun namazının batıl olduğu bilinmedik&ccedil;e, imama uyulabilir.&rsquo; [3]\r\n\r\n\r\n	Bu h&uuml;k&uuml;m baliğ olmamış birka&ccedil; &ccedil;ocuğun bir safta yan yana namaz kıldığı yerlerde ge&ccedil;erlidir. Ama baliğ olmamış &ccedil;ocuklar birbirlerinin yanında durmadan cemaatin safında durur ve az bir arayla baliğ iki kişinin arasında yer alırlarsa (namazlarının batıl olduğunu bilsek dahi) başkalarının namazını batıl etmezler.\r\n\r\n\r\n	Daha fazla bilgi i&ccedil;in bkz:\r\n\r\n\r\n	-Cemaat namazında Safların Teşkil Edilmesi ve Namazda Hareketin H&uuml;km&uuml;: Soru: 7598 (Site: 7682)\r\n\r\n\r\n	-Yolcunun Cemaat Namazında Birinci Safta Durması: Soru:14865 (Site:14859)\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	\r\n	[1]&nbsp;&nbsp; -İmam Humeyni, Tevzihu&rsquo;l-Mesail (Haşiyeli), Tahkik ve Tashih: Ben&icirc; Haşim, Seyyid Muhammed H&uuml;seyin, c.1, s.508, Defter-i İntişarat-ı İslami, Kum, 8. Baskı, HK.1424.\r\n\r\n\r\n	[2] -a.g.e. s.809\r\n\r\n\r\n	[3] -a.g.e. s.774, Mesele:1470; Safi Gulpaygani: Namazının doğru olduğunu bilseler imama uyabilirler. Ama namazının doğruluğunda ş&uuml;phe etseler ve onun vasıtasıyla imama bağlanılan safta ara &ccedil;ok olsa imama uymak zordur. Evet bir &ccedil;ocuğun namazı batılda olsa onunla aynı safta olmanın sakıncası yoktur.',''),(482,'tr493','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<b><span style=\"; FONT-SIZE: 10pt\">Ayetullah el-Uzma Hadevi Tahrani&rsquo;</span></b><span style=\"; FONT-SIZE: 10pt\">nin cevabı:</span></p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		<span style=\"; FONT-SIZE: 10pt\">Bedene zararı yoksa, m&uuml;stehcen şekiller olmazsa ve insanın şahsiyetini d&uuml;ş&uuml;rmezse sakıncasızdır.</span></p>\r\n</div>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Ayetullah el-Uzma Hadevi Tahrani&rsquo;nin cevabı:\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		Bedene zararı yoksa, m&uuml;stehcen şekiller olmazsa ve insanın şahsiyetini d&uuml;ş&uuml;rmezse sakıncasızdır.','Bu sorunun ayrıntılı cevabı yoktur.'),(483,'tr492','<p>\r\n	İnsanların yaşlarına g&ouml;re bedende g&ouml;r&uuml;len değişiklikler bu d&uuml;nyaya ait olan konulardandır. Ama ahirette &ouml;zellikle cennette b&ouml;yle şeyler s&ouml;z konusu değildir. Yani &ouml;teki d&uuml;nyada &ccedil;ocuk, orta yaş, yaşlı olmak diye bir şey yoktur. Hatta ahiretin maddi olduğuna inansak bile bug&uuml;n bizim d&uuml;ş&uuml;nd&uuml;ğ&uuml;m&uuml;z şekliyle yaş meselesi cennetlikler i&ccedil;in olmayacaktır. Rivayetlerden anlaşıldığı kadarıyla cennete gidecek m&uuml;minler gen&ccedil; ve g&uuml;zel olacaklardır: &lsquo;Gen&ccedil; ve nurlu olarak cennete girecekler. Cennetliklerin v&uuml;cutları kılsız ve sakalsızdır, g&ouml;zleri s&uuml;rmelidir.&rsquo;[1] başka bir ifadeyle onlar en g&uuml;zel tip ve halde olacaklar ve zamanın ge&ccedil;mesi onların bu g&uuml;zelliklerine etki etmeyecektir.</p>\r\n\r\n<p>\r\n	Kur&rsquo;an cennetliklerin temiz eşlerinden bahsederken ş&ouml;yle buyuruyor: &lsquo;Ve yanlarında bakışlarını eşlerinden ayırmayan yaşıt kadınlar vardır.&rsquo;[2]</p>\r\n\r\n<p>\r\n	Ayette ge&ccedil;en &lsquo;Etrab&rsquo; kelimesi &lsquo;Yaşıt&rsquo; manasında olup cennet kadınlarının eşlerine g&ouml;re olan &ouml;zelliklerinden biridir. Zira yaşıt olmak, eşler arasındaki cazibeyi artırmaktadır. Veya o kadınların hepsinin gen&ccedil; ve aynı yaşta olduklarını kastemektedir.[3] Başka bir ifadeyle, hi&ccedil; biri gen&ccedil;, yaşlı ve yıpranma ortamında olmayacaktır. Onlar ne &ccedil;ocuktur, ne yaşlı, ne de yıpranmış.[4]</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	<br />\r\n	[1] -İbn-i Şehr-i Aşub, Menakıb-i Al-i Muhammed, c.1, s.148, M&uuml;essese-i İntişarat-ı Allame, Kum, HK.1379.</p>\r\n\r\n<p>\r\n	[2] -Sad/52</p>\r\n\r\n<p>\r\n	[3] -Mekarim Şirazi, Nasir, Tefsir-i N&uuml;mune, c.19, s.317, Daru&rsquo;l-K&uuml;t&uuml;b&uuml;&rsquo;l İslamiyye, Tahran,1. Baskı, HŞ.1374; Suyuti, Celaleddin, ed-Durru&rsquo;l-Mansur Fi-Tefsiri&rsquo;l-Me&rsquo;sur, c.5, s.318, Kitaphane-i Ayetullah Necefi, Kum, HK.1404.</p>\r\n\r\n<p>\r\n	[4] -İbn-i Uceybe, Ahmed b. Muhammed, el-Bahru&rsquo;l-Medid Fi-Tefsiri&rsquo;l-Kur&rsquo;ani&rsquo;l-Mecid (Ahmed Abdullah Kureşi Resulan), c.5, s.36, Naşir: Zeki, Hasan Abbas, Kahire, HK.1419; Feyz-i Kaşani, Molla Muhsin, Tefsiru&rsquo;s-Safi (H&uuml;seyin A&rsquo;lami&rsquo;nin &ccedil;alışması), c.4, s.306, İntişarat-ı Sadr, 2. Baskı, Tahran, HK.1415.</p>\r\n','<div id=\"A4_1\">\r\n	<p>\r\n		Bu sorunun ayrıntılı cevabı yoktur.</p>\r\n</div>\r\n','İnsanların yaşlarına g&ouml;re bedende g&ouml;r&uuml;len değişiklikler bu d&uuml;nyaya ait olan konulardandır. Ama ahirette &ouml;zellikle cennette b&ouml;yle şeyler s&ouml;z konusu değildir. Yani &ouml;teki d&uuml;nyada &ccedil;ocuk, orta yaş, yaşlı olmak diye bir şey yoktur. Hatta ahiretin maddi olduğuna inansak bile bug&uuml;n bizim d&uuml;ş&uuml;nd&uuml;ğ&uuml;m&uuml;z şekliyle yaş meselesi cennetlikler i&ccedil;in olmayacaktır. Rivayetlerden anlaşıldığı kadarıyla cennete gidecek m&uuml;minler gen&ccedil; ve g&uuml;zel olacaklardır: &lsquo;Gen&ccedil; ve nurlu olarak cennete girecekler. Cennetliklerin v&uuml;cutları kılsız ve sakalsızdır, g&ouml;zleri s&uuml;rmelidir.&rsquo;[1] başka bir ifadeyle onlar en g&uuml;zel tip ve halde olacaklar ve zamanın ge&ccedil;mesi onların bu g&uuml;zelliklerine etki etmeyecektir.\r\n\r\n\r\n	Kur&rsquo;an cennetliklerin temiz eşlerinden bahsederken ş&ouml;yle buyuruyor: &lsquo;Ve yanlarında bakışlarını eşlerinden ayırmayan yaşıt kadınlar vardır.&rsquo;[2]\r\n\r\n\r\n	Ayette ge&ccedil;en &lsquo;Etrab&rsquo; kelimesi &lsquo;Yaşıt&rsquo; manasında olup cennet kadınlarının eşlerine g&ouml;re olan &ouml;zelliklerinden biridir. Zira yaşıt olmak, eşler arasındaki cazibeyi artırmaktadır. Veya o kadınların hepsinin gen&ccedil; ve aynı yaşta olduklarını kastemektedir.[3] Başka bir ifadeyle, hi&ccedil; biri gen&ccedil;, yaşlı ve yıpranma ortamında olmayacaktır. Onlar ne &ccedil;ocuktur, ne yaşlı, ne de yıpranmış.[4]\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	\r\n	[1] -İbn-i Şehr-i Aşub, Menakıb-i Al-i Muhammed, c.1, s.148, M&uuml;essese-i İntişarat-ı Allame, Kum, HK.1379.\r\n\r\n\r\n	[2] -Sad/52\r\n\r\n\r\n	[3] -Mekarim Şirazi, Nasir, Tefsir-i N&uuml;mune, c.19, s.317, Daru&rsquo;l-K&uuml;t&uuml;b&uuml;&rsquo;l İslamiyye, Tahran,1. Baskı, HŞ.1374; Suyuti, Celaleddin, ed-Durru&rsquo;l-Mansur Fi-Tefsiri&rsquo;l-Me&rsquo;sur, c.5, s.318, Kitaphane-i Ayetullah Necefi, Kum, HK.1404.\r\n\r\n\r\n	[4] -İbn-i Uceybe, Ahmed b. Muhammed, el-Bahru&rsquo;l-Medid Fi-Tefsiri&rsquo;l-Kur&rsquo;ani&rsquo;l-Mecid (Ahmed Abdullah Kureşi Resulan), c.5, s.36, Naşir: Zeki, Hasan Abbas, Kahire, HK.1419; Feyz-i Kaşani, Molla Muhsin, Tefsiru&rsquo;s-Safi (H&uuml;seyin A&rsquo;lami&rsquo;nin &ccedil;alışması), c.4, s.306, İntişarat-ı Sadr, 2. Baskı, Tahran, HK.1415.','Bu sorunun ayrıntılı cevabı yoktur.'),(484,'tr491','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p style=\"text-align: justify;\">\r\n		İlim, cehaletin zıddıdır. İlim sahibi olana <strong>alim</strong> denir. Ama fazl, bir şeyde fazlalığın olduğunu g&ouml;sterir ve zıddı eksikliktir. Başkalarına g&ouml;re bir &ccedil;eşit fazileti ve &uuml;st&uuml;nl&uuml;ğ&uuml; olan kimselere <strong>fazıl</strong> denir. Buna g&ouml;re diyebiliriz ki her ilim fazldır, ama her fazl ilim değildir. Mantıktaki ifadesiyle aralarında <em><strong>Umum</strong></em>&nbsp;<strong>ve</strong>&nbsp;<em><strong>Husus</strong></em>&nbsp;<strong>Mutlak</strong> (Tam Girişimlilik=İnclusion) vardır. Dolayısıyla her alim fazıldır, ama her fazıl alim değildir.&nbsp;</p>\r\n</div>\r\n','<p>\r\n	&nbsp;İlim, cehalet ve bilgisizliğin zıddıdır.[1] İlim sahibi olana alim denir. Ama fazl, bir şeyde fazlalığın olduğunu g&ouml;sterir[2] ve onun zıddı eksikliktir.[3] Başkalarına g&ouml;re bir &ccedil;eşit fazileti ve &uuml;st&uuml;nl&uuml;ğ&uuml; olan kimselere fazıl denir. Daha dakik bir ifadeyle ilim, bir şeyin hakikatını idrak etmektir ve bu idrak iki şekildedir:</p>\r\n\r\n<p>\r\n	1- Bir şeyin &ouml;z&uuml;n&uuml; idrak etmek</p>\r\n\r\n<p>\r\n	2- Bir şeye başka bir şeyde olanla h&uuml;k&uuml;m vermek veya onda olmayan bir şeyi nefyetmektir.[4]</p>\r\n\r\n<p>\r\n	Rivayetlerde alimin (yani kendisini ve yaratıcısını tanıyan kimsenin) uykusunun ibadet olduğu belirtilmiştir.</p>\r\n\r\n<p>\r\n	Dolayısıyla b&ouml;yle &ouml;zelliklere ve bilgiye sahip olanlara alim denir.</p>\r\n\r\n<p>\r\n	Fazl, Kur&rsquo;an&rsquo;da iki manaya gelmiştir:</p>\r\n\r\n<p>\r\n	1- &Uuml;st&uuml;nl&uuml;k, 2- Bağış, ihsan ve rahmet.</p>\r\n\r\n<p>\r\n	Birincisi (&uuml;st&uuml;nl&uuml;k) manevide olabilir, &ouml;rneğin: &lsquo;Sizin bize bir &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml;z (faziletiniz) yok...&rsquo;[5] &lsquo;Andolsun, biz Davud&#39;a katımızdan bir &uuml;st&uuml;nl&uuml;k (fazl) verdik.&rsquo;[6]; maddi de olabilir, &ouml;rneğin: &lsquo;Allah, rızıkta kiminizi kiminize &uuml;st&uuml;n etmiştir.&rsquo;[7]</p>\r\n\r\n<p>\r\n	İkinci manaya &ouml;rnek olarak &lsquo;Allah&rsquo;ın alemlere karşı b&uuml;y&uuml;k fazlı (l&uuml;tfu) vardır.&rsquo;[8] ayetini verebiliriz.</p>\r\n\r\n<p>\r\n	Ragıp diyor ki: &lsquo;Bağış yapana gerekli olmayanın yaptığı her bağışa fazl denir. Yani Allah&rsquo;ın insanlara yaptığı bağış, ihsan ve rahmet Allah&rsquo;a gerekli değildir. Aksine O, l&uuml;t&uuml;f ve keremiyle bunları yapmaktadır. Bu y&uuml;zden fazla olan her şey fazl&rsquo;dır. Yoksa kulların Allah katında hakları yoktur.&rsquo;[9] Dolayısıyla başkalarına g&ouml;re &uuml;st&uuml;nl&uuml;ğ&uuml; olan kimseye fazıl denir.</p>\r\n\r\n<p>\r\n	Resulullah&rsquo;ın buyurduğu bir rivayette her iki kelimede kullanılmıştır: &lsquo;Ey Ali! Alimin uykusu abidin ibadetinden &uuml;st&uuml;nd&uuml;r. Ey Ali! Alimin kıldığı iki rekat namaz abidin kıldığı bin rekat namazdan daha &uuml;st&uuml;nd&uuml;r.&rsquo;[10]</p>\r\n\r\n<p>\r\n	Yukarıda s&ouml;ylenenelere dayanarak diyoruz ki: Her ilim fazldır, ama her fazl ilim değildir. Mantıktaki ifadesiyle aralarında Umum ve Husus Mutlak (Tam Girişimlilik=İnclusion) vardır. Dolayısıyla her alim fazıldır, ama her fazıl alim değildir. Fakat şu anda daha &ccedil;ok fazlı ilminde olan kimselere fazıl denmektedir.</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1] -Ferahidi, Halil b. Ahmed, el-Ayn, c.2, s.152, İntişarat-ı Hicret, 2. Baskı, Kum, HK.1410.</p>\r\n\r\n<p>\r\n	[2] -Mustafavi, Hasan, et-Tahkik, c.9, s.105, Bongah-ı Terc&uuml;me ve Neşr-i Kitap, Tahran, HŞ.1360.</p>\r\n\r\n<p>\r\n	[3] -İbn-i Manzur, Muhammed b. M&uuml;krim, Lisanu&rsquo;l-Arap, c.11, s.524, Dar-u Sadır, 3. Baskı, Beyrut, HK.1414.</p>\r\n\r\n<p>\r\n	[4] -Ragıb İsfahani, H&uuml;seyin b. Muhammed, el-M&uuml;fredat, Tahkik: Davudi, Safvan Adnan, s.580, Daru&rsquo;l-İlm ed-Daru&rsquo;ş-Şamiyye, 1. Baskı, Dimeşk, Beyrut, HK.1412.</p>\r\n\r\n<p>\r\n	[5] -A&rsquo;raf/39</p>\r\n\r\n<p>\r\n	[6] -Sebe/10</p>\r\n\r\n<p>\r\n	[7] -Nahl/71</p>\r\n\r\n<p>\r\n	[8] -Bakara/251</p>\r\n\r\n<p>\r\n	[9] -Kureşi, Seyyid Ali Ekber, Kamus, c.5, s.183-185, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, 6. Baskı, Tahran, HŞ.1371.</p>\r\n\r\n<p>\r\n	[10] -Şeyh Saduk, Men La Yahduruhu&rsquo;l-Fakih, c.4, s.367, İntişarat-ı Camiay-ı M&uuml;derrisin, Kum, HK.1413.</p>\r\n','İlim, cehaletin zıddıdır. İlim sahibi olana alim denir. Ama fazl, bir şeyde fazlalığın olduğunu g&ouml;sterir ve zıddı eksikliktir. Başkalarına g&ouml;re bir &ccedil;eşit fazileti ve &uuml;st&uuml;nl&uuml;ğ&uuml; olan kimselere fazıl denir. Buna g&ouml;re diyebiliriz ki her ilim fazldır, ama her fazl ilim değildir. Mantıktaki ifadesiyle aralarında Umum&nbsp;ve&nbsp;Husus&nbsp;Mutlak (Tam Girişimlilik=İnclusion) vardır. Dolayısıyla her alim fazıldır, ama her fazıl alim değildir.&nbsp;','&nbsp;İlim, cehalet ve bilgisizliğin zıddıdır.[1] İlim sahibi olana alim denir. Ama fazl, bir şeyde fazlalığın olduğunu g&ouml;sterir[2] ve onun zıddı eksikliktir.[3] Başkalarına g&ouml;re bir &ccedil;eşit fazileti ve &uuml;st&uuml;nl&uuml;ğ&uuml; olan kimselere fazıl denir. Daha dakik bir ifadeyle ilim, bir şeyin hakikatını idrak etmektir ve bu idrak iki şekildedir:\r\n\r\n\r\n	1- Bir şeyin &ouml;z&uuml;n&uuml; idrak etmek\r\n\r\n\r\n	2- Bir şeye başka bir şeyde olanla h&uuml;k&uuml;m vermek veya onda olmayan bir şeyi nefyetmektir.[4]\r\n\r\n\r\n	Rivayetlerde alimin (yani kendisini ve yaratıcısını tanıyan kimsenin) uykusunun ibadet olduğu belirtilmiştir.\r\n\r\n\r\n	Dolayısıyla b&ouml;yle &ouml;zelliklere ve bilgiye sahip olanlara alim denir.\r\n\r\n\r\n	Fazl, Kur&rsquo;an&rsquo;da iki manaya gelmiştir:\r\n\r\n\r\n	1- &Uuml;st&uuml;nl&uuml;k, 2- Bağış, ihsan ve rahmet.\r\n\r\n\r\n	Birincisi (&uuml;st&uuml;nl&uuml;k) manevide olabilir, &ouml;rneğin: &lsquo;Sizin bize bir &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml;z (faziletiniz) yok...&rsquo;[5] &lsquo;Andolsun, biz Davud&#39;a katımızdan bir &uuml;st&uuml;nl&uuml;k (fazl) verdik.&rsquo;[6]; maddi de olabilir, &ouml;rneğin: &lsquo;Allah, rızıkta kiminizi kiminize &uuml;st&uuml;n etmiştir.&rsquo;[7]\r\n\r\n\r\n	İkinci manaya &ouml;rnek olarak &lsquo;Allah&rsquo;ın alemlere karşı b&uuml;y&uuml;k fazlı (l&uuml;tfu) vardır.&rsquo;[8] ayetini verebiliriz.\r\n\r\n\r\n	Ragıp diyor ki: &lsquo;Bağış yapana gerekli olmayanın yaptığı her bağışa fazl denir. Yani Allah&rsquo;ın insanlara yaptığı bağış, ihsan ve rahmet Allah&rsquo;a gerekli değildir. Aksine O, l&uuml;t&uuml;f ve keremiyle bunları yapmaktadır. Bu y&uuml;zden fazla olan her şey fazl&rsquo;dır. Yoksa kulların Allah katında hakları yoktur.&rsquo;[9] Dolayısıyla başkalarına g&ouml;re &uuml;st&uuml;nl&uuml;ğ&uuml; olan kimseye fazıl denir.\r\n\r\n\r\n	Resulullah&rsquo;ın buyurduğu bir rivayette her iki kelimede kullanılmıştır: &lsquo;Ey Ali! Alimin uykusu abidin ibadetinden &uuml;st&uuml;nd&uuml;r. Ey Ali! Alimin kıldığı iki rekat namaz abidin kıldığı bin rekat namazdan daha &uuml;st&uuml;nd&uuml;r.&rsquo;[10]\r\n\r\n\r\n	Yukarıda s&ouml;ylenenelere dayanarak diyoruz ki: Her ilim fazldır, ama her fazl ilim değildir. Mantıktaki ifadesiyle aralarında Umum ve Husus Mutlak (Tam Girişimlilik=İnclusion) vardır. Dolayısıyla her alim fazıldır, ama her fazıl alim değildir. Fakat şu anda daha &ccedil;ok fazlı ilminde olan kimselere fazıl denmektedir.\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1] -Ferahidi, Halil b. Ahmed, el-Ayn, c.2, s.152, İntişarat-ı Hicret, 2. Baskı, Kum, HK.1410.\r\n\r\n\r\n	[2] -Mustafavi, Hasan, et-Tahkik, c.9, s.105, Bongah-ı Terc&uuml;me ve Neşr-i Kitap, Tahran, HŞ.1360.\r\n\r\n\r\n	[3] -İbn-i Manzur, Muhammed b. M&uuml;krim, Lisanu&rsquo;l-Arap, c.11, s.524, Dar-u Sadır, 3. Baskı, Beyrut, HK.1414.\r\n\r\n\r\n	[4] -Ragıb İsfahani, H&uuml;seyin b. Muhammed, el-M&uuml;fredat, Tahkik: Davudi, Safvan Adnan, s.580, Daru&rsquo;l-İlm ed-Daru&rsquo;ş-Şamiyye, 1. Baskı, Dimeşk, Beyrut, HK.1412.\r\n\r\n\r\n	[5] -A&rsquo;raf/39\r\n\r\n\r\n	[6] -Sebe/10\r\n\r\n\r\n	[7] -Nahl/71\r\n\r\n\r\n	[8] -Bakara/251\r\n\r\n\r\n	[9] -Kureşi, Seyyid Ali Ekber, Kamus, c.5, s.183-185, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, 6. Baskı, Tahran, HŞ.1371.\r\n\r\n\r\n	[10] -Şeyh Saduk, Men La Yahduruhu&rsquo;l-Fakih, c.4, s.367, İntişarat-ı Camiay-ı M&uuml;derrisin, Kum, HK.1413.'),(485,'tr490','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p style=\"text-align: justify;\">\r\n		Dini &ouml;ğretilerimize g&ouml;re Masum İmamların varlıkları iki y&ouml;nl&uuml;d&uuml;r. Biri nurani varlıkları, diğeri maddi varlıklarıdır. Nur varlıkları a&ccedil;ısından onların hepsinin nuru birdir. Ama maddi ve cismi varlıkları a&ccedil;ısından zaman ve mekan şartlarına g&ouml;re her birinin kendine has &ouml;zellikleri vardır. &Ouml;rneğin İmam Ali cesarette ve hitapta, İmam H&uuml;seyin cihad ve şehadette, İmam Bakır ve İmam Sadık eğitim ve &ouml;ğretimde, İmam Kazım zindana tahamm&uuml;lde gibi. Bu &ouml;zellikler &ouml;zel şartlardan dolayı Onlarda ortaya &ccedil;ıkmıştır. Yoksa &ouml;tekiler bunlardan yoksundur diye bir şey yoktur. Bu y&uuml;zden bir &ouml;zellik İmamlardan sadece birine aittir, diğerlerinde yoktur diyemeyiz.</p>\r\n\r\n	<p style=\"text-align: justify;\">\r\n		Belirtmek gerekir ki hadislerde İmamların d&uuml;nyadaki r&uuml;tbe ve konumları Onların sıralamasına g&ouml;re gelmiştir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Dini &ouml;ğretilerimize g&ouml;re Masum İmamların varlıkları iki y&ouml;nl&uuml;d&uuml;r. Biri nurani varlıkları, diğeri maddi varlıklarıdır. Nur varlıkları a&ccedil;ısından onların hepsinin nuru birdir.[1] Ama maddi ve cismi varlıkları a&ccedil;ısından zaman ve mekan şartlarına g&ouml;re her birinin kendine has &ouml;zellikleri vardır. &Ouml;rneğin İmam Ali cesarette ve hitapta, İmam H&uuml;seyin cihad ve şehadette, İmam Bakır ve İmam Sadık eğitim ve &ouml;ğretimde, İmam Kazım zindana tahamm&uuml;lde gibi. Bu &ouml;zellikler &ouml;zel şartlardan dolayı Onlarda ortaya &ccedil;ıkmıştır. Yoksa &ouml;tekiler bunlardan yoksundur diye bir şey yoktur. Bu y&uuml;zden bir &ouml;zellik İmamlardan sadece birine aittir, diğerlerinde yoktur diyemeyiz.</p>\r\n\r\n<p>\r\n	Belirtmek gerekir ki hadislerde İmamların d&uuml;nyadaki r&uuml;tbe ve konumları Onların sıralamasına g&ouml;re gelmiştir.</p>\r\n\r\n<p>\r\n	Aşağıda bu konuyla ilgili birka&ccedil; hadise yer veriyoruz:</p>\r\n\r\n<p>\r\n	I) İmam Sadık (a.s) buyuruyor: &lsquo;Kim Emir&uuml;&rsquo;l M&uuml;minin&rsquo;in ziyaretini terkederse Allah ona nazar etmez. Melekelerin ve Peygamberlerin ziyaret ettikleri kimseyi ziyaret etmek istemez misin? Ş&uuml;phesiz Emir&uuml;&rsquo;l M&uuml;minin (a.s) b&uuml;t&uuml;n İmamlardan &uuml;st&uuml;nd&uuml;r.&rsquo;[2]</p>\r\n\r\n<p>\r\n	II) Hişam b. Salim diyor ki: İmam Sadık&rsquo;tan (a.s) &lsquo;İmam Hasan mı (a.s) &uuml;st&uuml;nd&uuml;r yoksa İmam H&uuml;seyin mi (a.s)&rsquo; diye sorduğumda: &lsquo;İmam Hasan, İmam H&uuml;seyin&rsquo;den &uuml;st&uuml;nd&uuml;r.&rsquo; diye buyurdu Ben: &lsquo;&Ouml;yleyse imamet neden İmam Hasan&rsquo;dan sonra İmam H&uuml;seyin&rsquo;inin soyundan geldi?&rsquo; diye sorduğumda ş&ouml;yle buyurdu: &lsquo;Allah Tebareke ve Teala, Musa ve Harun&rsquo;un (a.s) s&uuml;nnetinin o ikisinde ger&ccedil;ekleşmesini istedi. Onlar n&uuml;b&uuml;vette ortak idiler, İmam Hasan ve İmam H&uuml;seyin de imamette. Her ne kadar Musa Harun&rsquo;dan &uuml;st&uuml;n olsa da Allah n&uuml;b&uuml;vetti Musa&rsquo;nın değil Harun&rsquo;un soyuna verdi.</p>\r\n\r\n<p>\r\n	Ben ş&ouml;yle arzettim: &lsquo;Bir zamanda iki imam olabilir mi?&rsquo; Buyurdu ki: &lsquo;Hayır. Ama biri susar ve diğerinin peşinden giderse ve diğeri de onun rehberi olursa olur. Her ikiside konuşur ve imametle g&ouml;revlendirilirse bu olmaz.&rsquo;[3]</p>\r\n\r\n<p>\r\n	III) A&rsquo;maş ş&ouml;yle diyor: Hz. Sadık&rsquo;tan &lsquo;Allah Resul&uuml;nden sonra en &uuml;st&uuml;n insan ve halifeliğine en layık olan kimdir?&rsquo; diye sorduğumda ş&ouml;yle buyurdu: &lsquo;Ali b. Ebi Talib, ondan sonra Allah Resul&uuml;n&uuml;n kızı ve kadınların en &uuml;st&uuml;n&uuml;n iki oğlu Hasan ve H&uuml;seyin&rsquo;dir. Sonra Ali b. H&uuml;seyin, sonra Muhammed b. Ali&rsquo;dir. Sonra Cafer b. Muhammed, ondan sonra hidayet olmuş ve hidayet eden imamlardır. Zira vera&rsquo;, iffet, doğruluk, salah ve i&ccedil;tihat, iyiye ve k&ouml;t&uuml;ye emanetini vermek, uzun secde etmek, geceleri ibadetle ge&ccedil;irmek, haramdan uzak durmak, fereci beklemek, g&uuml;zel davranış ve g&uuml;zel komşuluk onlardadır.&rsquo;[4]</p>\r\n\r\n<p>\r\n	Daha fazla bilgi i&ccedil;in bkz:</p>\r\n\r\n<p>\r\n	-İmamların Beşeri ve Psikolojik Boyutlardaki Farklılıkları: Soru:12183 (Site:11944)</p>\r\n\r\n<p>\r\n	-İmam H&uuml;seyin: Hidayet Meşalesi ve Kurtuluş Gemisi: Soru:10875 (Site:10731)</p>\r\n\r\n<p>\r\n	-Hz. Muhammed (s.a.a) ve Hz. Ali&rsquo;nin (a.s) Vahdet-i Nuraniyetleri Soru:7840 (Site:8095)&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] -İmam Zeynu&rsquo;l-Abidin (a.s) buyuruyor: &lsquo;Allah&rsquo;ın kudretine şaşırmayın: Ben Muhammedim Muhammed&rsquo;de benim. Muhammed dedi ki: Ey insanlar! Allah&rsquo;ın işine şaşımayın: Ben Aliyim Ali&rsquo;de benim. Hepimiz biriz, bir nurdanız; ruhumuz Allah&rsquo;ım emridir. Birincimiz Muhammed, ortamızdaki Muhammed, sonuncumuz Muhammeddir ve biz hepimiz Muhammediz.&rsquo; (Allame Meclisi, Biharu&rsquo;l-Envar, c.26, s.18, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1404.)</p>\r\n\r\n<p>\r\n	[2] -Seyyid Razi, Hasasiusu&rsquo;l-Eimme (a.s), s.40, Mecmau&rsquo;l-Buhus-i Astan-ı Kuds-u Razavi, HK.1406</p>\r\n\r\n<p>\r\n	[3] -Biharu&rsquo;l-Envar, c.25, s.249.</p>\r\n\r\n<p>\r\n	[4] -Deylemi, H&uuml;seyin, İrşadu&rsquo;l-Kulub İl&rsquo;s-Savab, c.2, s.421, İntişarat-ı Şerif Raziy, HK.1412.</p>\r\n','Dini &ouml;ğretilerimize g&ouml;re Masum İmamların varlıkları iki y&ouml;nl&uuml;d&uuml;r. Biri nurani varlıkları, diğeri maddi varlıklarıdır. Nur varlıkları a&ccedil;ısından onların hepsinin nuru birdir. Ama maddi ve cismi varlıkları a&ccedil;ısından zaman ve mekan şartlarına g&ouml;re her birinin kendine has &ouml;zellikleri vardır. &Ouml;rneğin İmam Ali cesarette ve hitapta, İmam H&uuml;seyin cihad ve şehadette, İmam Bakır ve İmam Sadık eğitim ve &ouml;ğretimde, İmam Kazım zindana tahamm&uuml;lde gibi. Bu &ouml;zellikler &ouml;zel şartlardan dolayı Onlarda ortaya &ccedil;ıkmıştır. Yoksa &ouml;tekiler bunlardan yoksundur diye bir şey yoktur. Bu y&uuml;zden bir &ouml;zellik İmamlardan sadece birine aittir, diğerlerinde yoktur diyemeyiz.\r\n\r\n	\r\n		Belirtmek gerekir ki hadislerde İmamların d&uuml;nyadaki r&uuml;tbe ve konumları Onların sıralamasına g&ouml;re gelmiştir.','&nbsp;Dini &ouml;ğretilerimize g&ouml;re Masum İmamların varlıkları iki y&ouml;nl&uuml;d&uuml;r. Biri nurani varlıkları, diğeri maddi varlıklarıdır. Nur varlıkları a&ccedil;ısından onların hepsinin nuru birdir.[1] Ama maddi ve cismi varlıkları a&ccedil;ısından zaman ve mekan şartlarına g&ouml;re her birinin kendine has &ouml;zellikleri vardır. &Ouml;rneğin İmam Ali cesarette ve hitapta, İmam H&uuml;seyin cihad ve şehadette, İmam Bakır ve İmam Sadık eğitim ve &ouml;ğretimde, İmam Kazım zindana tahamm&uuml;lde gibi. Bu &ouml;zellikler &ouml;zel şartlardan dolayı Onlarda ortaya &ccedil;ıkmıştır. Yoksa &ouml;tekiler bunlardan yoksundur diye bir şey yoktur. Bu y&uuml;zden bir &ouml;zellik İmamlardan sadece birine aittir, diğerlerinde yoktur diyemeyiz.\r\n\r\n\r\n	Belirtmek gerekir ki hadislerde İmamların d&uuml;nyadaki r&uuml;tbe ve konumları Onların sıralamasına g&ouml;re gelmiştir.\r\n\r\n\r\n	Aşağıda bu konuyla ilgili birka&ccedil; hadise yer veriyoruz:\r\n\r\n\r\n	I) İmam Sadık (a.s) buyuruyor: &lsquo;Kim Emir&uuml;&rsquo;l M&uuml;minin&rsquo;in ziyaretini terkederse Allah ona nazar etmez. Melekelerin ve Peygamberlerin ziyaret ettikleri kimseyi ziyaret etmek istemez misin? Ş&uuml;phesiz Emir&uuml;&rsquo;l M&uuml;minin (a.s) b&uuml;t&uuml;n İmamlardan &uuml;st&uuml;nd&uuml;r.&rsquo;[2]\r\n\r\n\r\n	II) Hişam b. Salim diyor ki: İmam Sadık&rsquo;tan (a.s) &lsquo;İmam Hasan mı (a.s) &uuml;st&uuml;nd&uuml;r yoksa İmam H&uuml;seyin mi (a.s)&rsquo; diye sorduğumda: &lsquo;İmam Hasan, İmam H&uuml;seyin&rsquo;den &uuml;st&uuml;nd&uuml;r.&rsquo; diye buyurdu Ben: &lsquo;&Ouml;yleyse imamet neden İmam Hasan&rsquo;dan sonra İmam H&uuml;seyin&rsquo;inin soyundan geldi?&rsquo; diye sorduğumda ş&ouml;yle buyurdu: &lsquo;Allah Tebareke ve Teala, Musa ve Harun&rsquo;un (a.s) s&uuml;nnetinin o ikisinde ger&ccedil;ekleşmesini istedi. Onlar n&uuml;b&uuml;vette ortak idiler, İmam Hasan ve İmam H&uuml;seyin de imamette. Her ne kadar Musa Harun&rsquo;dan &uuml;st&uuml;n olsa da Allah n&uuml;b&uuml;vetti Musa&rsquo;nın değil Harun&rsquo;un soyuna verdi.\r\n\r\n\r\n	Ben ş&ouml;yle arzettim: &lsquo;Bir zamanda iki imam olabilir mi?&rsquo; Buyurdu ki: &lsquo;Hayır. Ama biri susar ve diğerinin peşinden giderse ve diğeri de onun rehberi olursa olur. Her ikiside konuşur ve imametle g&ouml;revlendirilirse bu olmaz.&rsquo;[3]\r\n\r\n\r\n	III) A&rsquo;maş ş&ouml;yle diyor: Hz. Sadık&rsquo;tan &lsquo;Allah Resul&uuml;nden sonra en &uuml;st&uuml;n insan ve halifeliğine en layık olan kimdir?&rsquo; diye sorduğumda ş&ouml;yle buyurdu: &lsquo;Ali b. Ebi Talib, ondan sonra Allah Resul&uuml;n&uuml;n kızı ve kadınların en &uuml;st&uuml;n&uuml;n iki oğlu Hasan ve H&uuml;seyin&rsquo;dir. Sonra Ali b. H&uuml;seyin, sonra Muhammed b. Ali&rsquo;dir. Sonra Cafer b. Muhammed, ondan sonra hidayet olmuş ve hidayet eden imamlardır. Zira vera&rsquo;, iffet, doğruluk, salah ve i&ccedil;tihat, iyiye ve k&ouml;t&uuml;ye emanetini vermek, uzun secde etmek, geceleri ibadetle ge&ccedil;irmek, haramdan uzak durmak, fereci beklemek, g&uuml;zel davranış ve g&uuml;zel komşuluk onlardadır.&rsquo;[4]\r\n\r\n\r\n	Daha fazla bilgi i&ccedil;in bkz:\r\n\r\n\r\n	-İmamların Beşeri ve Psikolojik Boyutlardaki Farklılıkları: Soru:12183 (Site:11944)\r\n\r\n\r\n	-İmam H&uuml;seyin: Hidayet Meşalesi ve Kurtuluş Gemisi: Soru:10875 (Site:10731)\r\n\r\n\r\n	-Hz. Muhammed (s.a.a) ve Hz. Ali&rsquo;nin (a.s) Vahdet-i Nuraniyetleri Soru:7840 (Site:8095)&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] -İmam Zeynu&rsquo;l-Abidin (a.s) buyuruyor: &lsquo;Allah&rsquo;ın kudretine şaşırmayın: Ben Muhammedim Muhammed&rsquo;de benim. Muhammed dedi ki: Ey insanlar! Allah&rsquo;ın işine şaşımayın: Ben Aliyim Ali&rsquo;de benim. Hepimiz biriz, bir nurdanız; ruhumuz Allah&rsquo;ım emridir. Birincimiz Muhammed, ortamızdaki Muhammed, sonuncumuz Muhammeddir ve biz hepimiz Muhammediz.&rsquo; (Allame Meclisi, Biharu&rsquo;l-Envar, c.26, s.18, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1404.)\r\n\r\n\r\n	[2] -Seyyid Razi, Hasasiusu&rsquo;l-Eimme (a.s), s.40, Mecmau&rsquo;l-Buhus-i Astan-ı Kuds-u Razavi, HK.1406\r\n\r\n\r\n	[3] -Biharu&rsquo;l-Envar, c.25, s.249.\r\n\r\n\r\n	[4] -Deylemi, H&uuml;seyin, İrşadu&rsquo;l-Kulub İl&rsquo;s-Savab, c.2, s.421, İntişarat-ı Şerif Raziy, HK.1412.'),(486,'tr489','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p style=\"text-align: justify;\">\r\n		Birincisi, İmamların siretine baktığınızda Onların iktidar i&ccedil;in savaşım vermediklerini g&ouml;rd&uuml;ğ&uuml;m&uuml;z gibi asla iktidar peşinde olmadıklarını da g&ouml;rmekteyiz. Bazı zamanlar haklarını savundularsa bunun nedeni g&ouml;revlerini yerine getirmek i&ccedil;indi.</p>\r\n\r\n	<p style=\"text-align: justify;\">\r\n		İmam Ali&rsquo;nin (a.s) &lsquo;<em>Beni bırakın ve başkalarının yanına gidin.</em>&rsquo; s&ouml;z&uuml; bu iddiaya en g&uuml;zel delildir.</p>\r\n\r\n	<p style=\"text-align: justify;\">\r\n		İkincisi, başkalarından daha &uuml;st&uuml;n ve layık olduktan sonra imametin verasetle olmasının sakıncası olmadığı gibi akıl ve şeriatta bunu onaylamaktadır. Başka bir ifadeyle n&uuml;b&uuml;vvet i&ccedil;in nasıl ki Allah&rsquo;tan direkt ferman gelmişse ve O, risaletini kime vereceğini biliyorsa, aynı fermana g&ouml;re imamet ve n&uuml;b&uuml;vvetin aynı nesilden gelmesini de kabul etmek gerekir. &Ouml;rneğin Hz. İbrahim&rsquo;den sonra iki oğlu İsmail ve İshak peygamber oldular. İshak&rsquo;tan sonra Yakup, Yakup&rsquo;tan sonra Yusuf ve bu şekilde devam etti.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Sorunuzla ilgili olarak iki &ouml;nemli noktayı dikkate almak gerekir:</p>\r\n\r\n<p>\r\n	1.Nokta: İmamların siretine baktığınızda Onların iktidar i&ccedil;in savaşım vermediklerini g&ouml;rd&uuml;ğ&uuml;m&uuml;z gibi asla iktidar peşinde olmadıklarını da g&ouml;rmekteyiz. Bazı zamanlar haklarını savundularsa bunun nedeni g&ouml;revlerini yerine getirmek i&ccedil;indi, başka bir şey i&ccedil;in değil. Aşağıda bu konu hakkında iki &ouml;rnek getiriyoruz:</p>\r\n\r\n<p>\r\n	a) İkinci halife altı kişilik hilafet şurasını oluşturduğunda Z&uuml;beyr oyunu Hz. Ali&rsquo;den, Talha Osman&rsquo;dan, Saad b. Vakkas&rsquo;ta Abdurrahman&rsquo;dan taraf kullandıklarında geriye &uuml;&ccedil; kişi kaldı. Hangisi diğerinin lehine &ccedil;ekilse o halife olacaktı. Abdurrahman, İmam Ali&rsquo;nin yanına gelerek ş&ouml;yle dedi: &lsquo;Allah&rsquo;ın kitabına, Peygamberin (s.a.a) s&uuml;nnetine ve iki şeyhin (Ebubekr ve &Ouml;mer&rsquo;in) siretine amel edersen sana biat ederim.&rsquo; İmam (a.s) ise: &lsquo;Halife olursam Allah&rsquo;ın kitabı, Peygamberin (s.a.a) s&uuml;nnetine ve kendi siretime amel edeceğim, ama iki şeyhin siretine amel etmeyeceğim.&rsquo; diye buyurarak halifeliği reddetti.[1]</p>\r\n\r\n<p>\r\n	Bazı siyaset&ccedil;ilere g&ouml;re İmam bu şartı g&ouml;r&uuml;n&uuml;şte de olsa kabul etmeli, sonra onu bir kenara bırakmalıydı. Ger&ccedil;ekten d&uuml;nya d&uuml;şk&uuml;n&uuml; ve makam sevdalısı herkes b&ouml;yle d&uuml;ş&uuml;n&uuml;r. Oysa İmam b&ouml;yle bir teklifi reddetmiştir.</p>\r\n\r\n<p>\r\n	b) Osmanı &ouml;ld&uuml;ren halk, Hz. Ali&rsquo;nin evine akın ederek biat etmek istediklerinde &lsquo;Benim m&uuml;şavir ve yardımcı olmam size halife olmamdan daha iyidir... Beni bırakın, başkalarının yanına gidin.&rsquo;[2] diye buyurdu</p>\r\n\r\n<p>\r\n	İktidar sevdalısı olan b&ouml;yle bir şey yapar mı? Bu davranış, iktidar sevdasının hangi &ouml;l&ccedil;&uuml;s&uuml;yle uyuşmaktadır?</p>\r\n\r\n<p>\r\n	Biz biliyoruz ki İmamlarımızın adalet dertleri olmasaydı asla iktidarda olmayı istemezlerdi. İmam Ali&rsquo;nin (a.s) buyurduğu gibi b&ouml;yle bir dert olmasaydı, d&uuml;nyanın Onun yanında bir ke&ccedil;inin hapşırması kadar değeri yoktu.[3]</p>\r\n\r\n<p>\r\n	2. Nokta: Verasete dayalı n&uuml;b&uuml;vvet, hilafet ve iktidar meselesi iki y&ouml;nden incelenebilir:</p>\r\n\r\n<p>\r\n	I) Bir makam, layık olmadan, sadece akrabalık bağlarından dolayı birinden diğerine ge&ccedil;erse b&ouml;yle bir veraseti ne İslam kabul ediyor, ne de akıl.</p>\r\n\r\n<p>\r\n	II) Akrabalık bağlarından &ouml;t&uuml;r&uuml; değilde, yalnızca kendilerine ait olan &uuml;st&uuml;nl&uuml;klerden dolayı makamı olan kimseler. Bu b&ouml;l&uuml;mle ilgili olarak &ouml;nce peygamberler tarihine bakacak, sonra İmamların halifeliğine değineceğiz.</p>\r\n\r\n<p>\r\n	2.1- Hz. İbrahim, Allah tarafından imamete se&ccedil;ildikten sonra imametin kendi neslinden devam etmesi i&ccedil;in dua ettiğinde Allah Teala ş&ouml;yle buyurdu: &lsquo;Benim ahdim asla zalimlere yetişmeyecektir.&rsquo;[4]</p>\r\n\r\n<p>\r\n	2.2- Hz. Musa, Allah&rsquo;tan kardeşi Harun&rsquo;u kendisine vezir ve yardımcı etmesini istiyor.[5]</p>\r\n\r\n<p>\r\n	2.3- &lsquo;Ve S&uuml;leyman, babası Davud&rsquo;dan miras aldı.&rsquo;[6]</p>\r\n\r\n<p>\r\n	Yukarıdaki şıkların t&uuml;m&uuml;nde bir t&uuml;r veraset vardır. Kur&rsquo;an&rsquo;a g&ouml;re baba, kardeş vb. konumlarda olanların &ouml;zel liyakatları, onları peygamberliğe ulaştırması i&ccedil;in yeterlidir.</p>\r\n\r\n<p>\r\n	Peygamberimizden (s.a.a) İmam Ali (a.s) ve onun neslinden gelen diğer İmamların hakkında gelen &ouml;zel nassın yanı sıra Hz. Ali&rsquo;nin (a.s) hakkında da ayrıca: &lsquo;Sen benim varisimsin.&rsquo;[7] diye buyurmuştur.</p>\r\n\r\n<p>\r\n	Diğer İmamların imametleri ise ikinci t&uuml;r&uuml;n kapsamına girmektedir. Halifelik ve imamet i&ccedil;in &ouml;l&ccedil;&uuml; Allah&rsquo;tan bize gelen emirdir. Zira O, risaletini kime vereceğini en iyi bilendir.[8] Bu emire g&ouml;re hilafet ve imamet, layık olan bir nesile verilmişse onu kabul etmeliyiz. Tıpkı Hz. İbrahim&rsquo;den sonra iki oğlu İsmail ve İshak&rsquo;ın peygamber olmaları, İshak&rsquo;tan sonra oğlu Yakup&rsquo;un, ondan sonra da oğlu Yusuf&rsquo;un ve Yusuf&rsquo;tan sonra evlatlarının peygamber olmaları gibi.</p>\r\n\r\n<p>\r\n	Daha fazla bilgi i&ccedil;in aşağıdaki dizinlere bkz:</p>\r\n\r\n<p>\r\n	-İmametin Peygamberin Neslinden Gelmesi: Soru: 10209 (Site: 10148)</p>\r\n\r\n<p>\r\n	-Resul-i Ekrem&rsquo;in (s.a.a) Devlet Kurmasıyla İlahi Fıtratın İlişkisi: Soru:12305 (Site:12080)</p>\r\n\r\n<p>\r\n	-İmamlar ve Siyasi Rehberlik: Soru:7163 (Site:8068)</p>\r\n\r\n<p>\r\n	-İmamete ve İmamlara İtikadın Delilleri: Soru: 7011 (Site: 7122)</p>\r\n\r\n<p>\r\n	-Hz. Ali&rsquo;nin Kadir-i Hum&rsquo;daki Siyasi Velayeti: Soru: 13057 (Site: 13065)</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[1] -Kuleyni, Usul-u Kafi, c.2, s.721 (Kemerei, Muhammed Bakır), İntişarat-ı Usve, 4. Baskı, Kum, HŞ.1365</p>\r\n\r\n<p>\r\n	[2] -Allame Meclisi, Biharu&rsquo;l-Envar, c.32, s.7-8, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1404.</p>\r\n\r\n<p>\r\n	[3] -Nehc&uuml;&rsquo;l-Belağa, s.50, Daru&rsquo;l-Hicret, Kum, Bi Ta</p>\r\n\r\n<p>\r\n	[4] -&lsquo;O zamanlar Rabbi, İbrahim&#39;i bazı kelimelerle sınadı. O, bunları tam olarak yerine getirince dedi ki: &lsquo;Ben seni insanlara imam edeceğim.&rsquo; İbrahim: &lsquo;Soyumu da imam et.&rsquo; dedi. Allah: &lsquo;Benim ahdime zalimler nail olamazlar.&rsquo; dedi.&rsquo; (Bakara/124)</p>\r\n\r\n<p>\r\n	[5] -&lsquo;Bana ailemden bir yardımcı ver. Kardeşim Harun&rsquo;u.&rsquo; (Ta-Ha/29-30)</p>\r\n\r\n<p>\r\n	[6]&nbsp; -Neml/16</p>\r\n\r\n<p>\r\n	[7] -Şeyh Saduk, Emali, s.364, İntişarat-ı Kitaphane-i İslamiyye, HŞ.1362.</p>\r\n\r\n<p>\r\n	[8] -&lsquo;Allah, risaletini kime vereceğini bilir.&rsquo; (En&rsquo;am/124)</p>\r\n','Birincisi, İmamların siretine baktığınızda Onların iktidar i&ccedil;in savaşım vermediklerini g&ouml;rd&uuml;ğ&uuml;m&uuml;z gibi asla iktidar peşinde olmadıklarını da g&ouml;rmekteyiz. Bazı zamanlar haklarını savundularsa bunun nedeni g&ouml;revlerini yerine getirmek i&ccedil;indi.\r\n\r\n	\r\n		İmam Ali&rsquo;nin (a.s) &lsquo;Beni bırakın ve başkalarının yanına gidin.&rsquo; s&ouml;z&uuml; bu iddiaya en g&uuml;zel delildir.\r\n\r\n	\r\n		İkincisi, başkalarından daha &uuml;st&uuml;n ve layık olduktan sonra imametin verasetle olmasının sakıncası olmadığı gibi akıl ve şeriatta bunu onaylamaktadır. Başka bir ifadeyle n&uuml;b&uuml;vvet i&ccedil;in nasıl ki Allah&rsquo;tan direkt ferman gelmişse ve O, risaletini kime vereceğini biliyorsa, aynı fermana g&ouml;re imamet ve n&uuml;b&uuml;vvetin aynı nesilden gelmesini de kabul etmek gerekir. &Ouml;rneğin Hz. İbrahim&rsquo;den sonra iki oğlu İsmail ve İshak peygamber oldular. İshak&rsquo;tan sonra Yakup, Yakup&rsquo;tan sonra Yusuf ve bu şekilde devam etti.','&nbsp;Sorunuzla ilgili olarak iki &ouml;nemli noktayı dikkate almak gerekir:\r\n\r\n\r\n	1.Nokta: İmamların siretine baktığınızda Onların iktidar i&ccedil;in savaşım vermediklerini g&ouml;rd&uuml;ğ&uuml;m&uuml;z gibi asla iktidar peşinde olmadıklarını da g&ouml;rmekteyiz. Bazı zamanlar haklarını savundularsa bunun nedeni g&ouml;revlerini yerine getirmek i&ccedil;indi, başka bir şey i&ccedil;in değil. Aşağıda bu konu hakkında iki &ouml;rnek getiriyoruz:\r\n\r\n\r\n	a) İkinci halife altı kişilik hilafet şurasını oluşturduğunda Z&uuml;beyr oyunu Hz. Ali&rsquo;den, Talha Osman&rsquo;dan, Saad b. Vakkas&rsquo;ta Abdurrahman&rsquo;dan taraf kullandıklarında geriye &uuml;&ccedil; kişi kaldı. Hangisi diğerinin lehine &ccedil;ekilse o halife olacaktı. Abdurrahman, İmam Ali&rsquo;nin yanına gelerek ş&ouml;yle dedi: &lsquo;Allah&rsquo;ın kitabına, Peygamberin (s.a.a) s&uuml;nnetine ve iki şeyhin (Ebubekr ve &Ouml;mer&rsquo;in) siretine amel edersen sana biat ederim.&rsquo; İmam (a.s) ise: &lsquo;Halife olursam Allah&rsquo;ın kitabı, Peygamberin (s.a.a) s&uuml;nnetine ve kendi siretime amel edeceğim, ama iki şeyhin siretine amel etmeyeceğim.&rsquo; diye buyurarak halifeliği reddetti.[1]\r\n\r\n\r\n	Bazı siyaset&ccedil;ilere g&ouml;re İmam bu şartı g&ouml;r&uuml;n&uuml;şte de olsa kabul etmeli, sonra onu bir kenara bırakmalıydı. Ger&ccedil;ekten d&uuml;nya d&uuml;şk&uuml;n&uuml; ve makam sevdalısı herkes b&ouml;yle d&uuml;ş&uuml;n&uuml;r. Oysa İmam b&ouml;yle bir teklifi reddetmiştir.\r\n\r\n\r\n	b) Osmanı &ouml;ld&uuml;ren halk, Hz. Ali&rsquo;nin evine akın ederek biat etmek istediklerinde &lsquo;Benim m&uuml;şavir ve yardımcı olmam size halife olmamdan daha iyidir... Beni bırakın, başkalarının yanına gidin.&rsquo;[2] diye buyurdu\r\n\r\n\r\n	İktidar sevdalısı olan b&ouml;yle bir şey yapar mı? Bu davranış, iktidar sevdasının hangi &ouml;l&ccedil;&uuml;s&uuml;yle uyuşmaktadır?\r\n\r\n\r\n	Biz biliyoruz ki İmamlarımızın adalet dertleri olmasaydı asla iktidarda olmayı istemezlerdi. İmam Ali&rsquo;nin (a.s) buyurduğu gibi b&ouml;yle bir dert olmasaydı, d&uuml;nyanın Onun yanında bir ke&ccedil;inin hapşırması kadar değeri yoktu.[3]\r\n\r\n\r\n	2. Nokta: Verasete dayalı n&uuml;b&uuml;vvet, hilafet ve iktidar meselesi iki y&ouml;nden incelenebilir:\r\n\r\n\r\n	I) Bir makam, layık olmadan, sadece akrabalık bağlarından dolayı birinden diğerine ge&ccedil;erse b&ouml;yle bir veraseti ne İslam kabul ediyor, ne de akıl.\r\n\r\n\r\n	II) Akrabalık bağlarından &ouml;t&uuml;r&uuml; değilde, yalnızca kendilerine ait olan &uuml;st&uuml;nl&uuml;klerden dolayı makamı olan kimseler. Bu b&ouml;l&uuml;mle ilgili olarak &ouml;nce peygamberler tarihine bakacak, sonra İmamların halifeliğine değineceğiz.\r\n\r\n\r\n	2.1- Hz. İbrahim, Allah tarafından imamete se&ccedil;ildikten sonra imametin kendi neslinden devam etmesi i&ccedil;in dua ettiğinde Allah Teala ş&ouml;yle buyurdu: &lsquo;Benim ahdim asla zalimlere yetişmeyecektir.&rsquo;[4]\r\n\r\n\r\n	2.2- Hz. Musa, Allah&rsquo;tan kardeşi Harun&rsquo;u kendisine vezir ve yardımcı etmesini istiyor.[5]\r\n\r\n\r\n	2.3- &lsquo;Ve S&uuml;leyman, babası Davud&rsquo;dan miras aldı.&rsquo;[6]\r\n\r\n\r\n	Yukarıdaki şıkların t&uuml;m&uuml;nde bir t&uuml;r veraset vardır. Kur&rsquo;an&rsquo;a g&ouml;re baba, kardeş vb. konumlarda olanların &ouml;zel liyakatları, onları peygamberliğe ulaştırması i&ccedil;in yeterlidir.\r\n\r\n\r\n	Peygamberimizden (s.a.a) İmam Ali (a.s) ve onun neslinden gelen diğer İmamların hakkında gelen &ouml;zel nassın yanı sıra Hz. Ali&rsquo;nin (a.s) hakkında da ayrıca: &lsquo;Sen benim varisimsin.&rsquo;[7] diye buyurmuştur.\r\n\r\n\r\n	Diğer İmamların imametleri ise ikinci t&uuml;r&uuml;n kapsamına girmektedir. Halifelik ve imamet i&ccedil;in &ouml;l&ccedil;&uuml; Allah&rsquo;tan bize gelen emirdir. Zira O, risaletini kime vereceğini en iyi bilendir.[8] Bu emire g&ouml;re hilafet ve imamet, layık olan bir nesile verilmişse onu kabul etmeliyiz. Tıpkı Hz. İbrahim&rsquo;den sonra iki oğlu İsmail ve İshak&rsquo;ın peygamber olmaları, İshak&rsquo;tan sonra oğlu Yakup&rsquo;un, ondan sonra da oğlu Yusuf&rsquo;un ve Yusuf&rsquo;tan sonra evlatlarının peygamber olmaları gibi.\r\n\r\n\r\n	Daha fazla bilgi i&ccedil;in aşağıdaki dizinlere bkz:\r\n\r\n\r\n	-İmametin Peygamberin Neslinden Gelmesi: Soru: 10209 (Site: 10148)\r\n\r\n\r\n	-Resul-i Ekrem&rsquo;in (s.a.a) Devlet Kurmasıyla İlahi Fıtratın İlişkisi: Soru:12305 (Site:12080)\r\n\r\n\r\n	-İmamlar ve Siyasi Rehberlik: Soru:7163 (Site:8068)\r\n\r\n\r\n	-İmamete ve İmamlara İtikadın Delilleri: Soru: 7011 (Site: 7122)\r\n\r\n\r\n	-Hz. Ali&rsquo;nin Kadir-i Hum&rsquo;daki Siyasi Velayeti: Soru: 13057 (Site: 13065)\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[1] -Kuleyni, Usul-u Kafi, c.2, s.721 (Kemerei, Muhammed Bakır), İntişarat-ı Usve, 4. Baskı, Kum, HŞ.1365\r\n\r\n\r\n	[2] -Allame Meclisi, Biharu&rsquo;l-Envar, c.32, s.7-8, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1404.\r\n\r\n\r\n	[3] -Nehc&uuml;&rsquo;l-Belağa, s.50, Daru&rsquo;l-Hicret, Kum, Bi Ta\r\n\r\n\r\n	[4] -&lsquo;O zamanlar Rabbi, İbrahim&#39;i bazı kelimelerle sınadı. O, bunları tam olarak yerine getirince dedi ki: &lsquo;Ben seni insanlara imam edeceğim.&rsquo; İbrahim: &lsquo;Soyumu da imam et.&rsquo; dedi. Allah: &lsquo;Benim ahdime zalimler nail olamazlar.&rsquo; dedi.&rsquo; (Bakara/124)\r\n\r\n\r\n	[5] -&lsquo;Bana ailemden bir yardımcı ver. Kardeşim Harun&rsquo;u.&rsquo; (Ta-Ha/29-30)\r\n\r\n\r\n	[6]&nbsp; -Neml/16\r\n\r\n\r\n	[7] -Şeyh Saduk, Emali, s.364, İntişarat-ı Kitaphane-i İslamiyye, HŞ.1362.\r\n\r\n\r\n	[8] -&lsquo;Allah, risaletini kime vereceğini bilir.&rsquo; (En&rsquo;am/124)'),(487,'tr488','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Hamanei&rsquo;nin B&uuml;rosu: </strong>M&uuml;kellef fecrin doğduğunu bilir veya itminan ederse yemek yiyemez, ama itminan etmezse yemenin sakıncası yoktur.</p>\r\n\r\n	<p style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Sistani&rsquo;nin B&uuml;rosu: </strong>1) Vaktin girdiğine yakin etmişseniz yiyemezsiniz. 2) Şehirden d&ouml;rt fersah (22 km) uzaklaşıp yolculuğa &ccedil;ıkar, orucunuzu yer, sonra da kaza edersiniz.</p>\r\n\r\n	<p style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Mekarim Şirazi&rsquo;nin B&uuml;rosu: </strong>İhtiyat olarak sabah ezanından biraz &ouml;nce ve akşam ezanından biraz sonraya kadar bu işlerden sakınmak gerekir. B&ouml;ylece insan t&uuml;m bu s&uuml;rede oru&ccedil;lu olduğuna yakin etmiş olur.&nbsp;&nbsp; &nbsp;</p>\r\n\r\n	<p style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Safi Gulpaygani&rsquo;nin B&uuml;rosu: </strong>İmsakta &ouml;l&ccedil;&uuml; fecr-i sadık&rsquo;ın doğmasıdır. Dolayısıyla ezanın başlaması fecrin doğumuna yakınsa veya vakite dikkat eden m&uuml;ezzinin ezanı itminana ulaştırısa imsak etmek farzdır, g&uuml;n i&ccedil;inde zaaf etme ihtimali olsa da yemek, i&ccedil;mek caiz değildir.</p>\r\n</div>\r\n','','Ayetullah el-Uzma Hamanei&rsquo;nin B&uuml;rosu: M&uuml;kellef fecrin doğduğunu bilir veya itminan ederse yemek yiyemez, ama itminan etmezse yemenin sakıncası yoktur.\r\n\r\n	\r\n		Ayetullah el-Uzma Sistani&rsquo;nin B&uuml;rosu: 1) Vaktin girdiğine yakin etmişseniz yiyemezsiniz. 2) Şehirden d&ouml;rt fersah (22 km) uzaklaşıp yolculuğa &ccedil;ıkar, orucunuzu yer, sonra da kaza edersiniz.\r\n\r\n	\r\n		Ayetullah el-Uzma Mekarim Şirazi&rsquo;nin B&uuml;rosu: İhtiyat olarak sabah ezanından biraz &ouml;nce ve akşam ezanından biraz sonraya kadar bu işlerden sakınmak gerekir. B&ouml;ylece insan t&uuml;m bu s&uuml;rede oru&ccedil;lu olduğuna yakin etmiş olur.&nbsp;&nbsp; &nbsp;\r\n\r\n	\r\n		Ayetullah el-Uzma Safi Gulpaygani&rsquo;nin B&uuml;rosu: İmsakta &ouml;l&ccedil;&uuml; fecr-i sadık&rsquo;ın doğmasıdır. Dolayısıyla ezanın başlaması fecrin doğumuna yakınsa veya vakite dikkat eden m&uuml;ezzinin ezanı itminana ulaştırısa imsak etmek farzdır, g&uuml;n i&ccedil;inde zaaf etme ihtimali olsa da yemek, i&ccedil;mek caiz değildir.',''),(488,'tr487','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Hamanei&rsquo;nin B&uuml;rosu: </strong>Bilerek sabah ezanına kadar gusl&uuml; bekleten kimsenin orucu batıldır, kazanın yanı sıra keffarette vermelidir. &nbsp;</p>\r\n\r\n	<p style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Sistani&rsquo;nin B&uuml;rosu: </strong>Vakit girmeden gus&uuml;l aldığına ihtimal verirse sakıncası yoktur.</p>\r\n\r\n	<p style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Mekarim Şirazi&rsquo;nin B&uuml;rosu: </strong>Orucunuz doğrudur.&nbsp;&nbsp; &nbsp;</p>\r\n\r\n	<p style=\"text-align: justify;\">\r\n		<strong>Ayetullah el-Uzma Safi Gulpaygani&rsquo;nin B&uuml;rosu: </strong>Gus&uuml;l i&ccedil;in vaktin girdiğine itminanı varsa gus&uuml;l aldığı sırada ezan okunsa bile orucu doğrudur. Ama gus&uuml;l almaya zamanı olmayacak kadar geciktirirse teyemm&uuml;m etmelidir. Teyemm&uuml;m etmez ve gus&uuml;l alırsa orucu batıldır, kazanın yanı sıra bilerek iftar edenin keffarettini de vermelidir.</p>\r\n\r\n	<p style=\"text-align: justify;\">\r\n		&nbsp;</p>\r\n</div>\r\n','','Ayetullah el-Uzma Hamanei&rsquo;nin B&uuml;rosu: Bilerek sabah ezanına kadar gusl&uuml; bekleten kimsenin orucu batıldır, kazanın yanı sıra keffarette vermelidir. &nbsp;\r\n\r\n	\r\n		Ayetullah el-Uzma Sistani&rsquo;nin B&uuml;rosu: Vakit girmeden gus&uuml;l aldığına ihtimal verirse sakıncası yoktur.\r\n\r\n	\r\n		Ayetullah el-Uzma Mekarim Şirazi&rsquo;nin B&uuml;rosu: Orucunuz doğrudur.&nbsp;&nbsp; &nbsp;\r\n\r\n	\r\n		Ayetullah el-Uzma Safi Gulpaygani&rsquo;nin B&uuml;rosu: Gus&uuml;l i&ccedil;in vaktin girdiğine itminanı varsa gus&uuml;l aldığı sırada ezan okunsa bile orucu doğrudur. Ama gus&uuml;l almaya zamanı olmayacak kadar geciktirirse teyemm&uuml;m etmelidir. Teyemm&uuml;m etmez ve gus&uuml;l alırsa orucu batıldır, kazanın yanı sıra bilerek iftar edenin keffarettini de vermelidir.\r\n\r\n	\r\n		&nbsp;',''),(489,'tr486','<p>\r\n	&nbsp;Kur&rsquo;an&rsquo;la yetinme ve rivayet ve s&uuml;nnetleri silme konusunun tarih&ccedil;esi yaklaşık İslam&rsquo;ın ilk yıllarına dayanmaktadır. Zira Ehlis&uuml;nnet ve Şia kaynakları esasınca, Peygamberimiz, (s.a.a) m&uuml;barek &ouml;mr&uuml;n&uuml;n sona erme esnasındayken İslam &uuml;mmetini doğru yoldan sapmasını engelleyecek mahiyette kılavuzluk yapacak bir vasiyet yazmak amacıyla kalem, m&uuml;rekkep ve k&acirc;ğıt istedi. Maalesef peygamberin bu isteğine ikinci halife &Ouml;mer bin Hattap karşı &ccedil;ıkarak ş&ouml;yle dedi: Allah&rsquo;ın kitabı (Kur&rsquo;an) bize yeter (Peygamberin s&uuml;nnetine ihtiyacımız yok).</p>\r\n\r\n<p>\r\n	Ama asıl itibarıyla hi&ccedil; kimse bizim s&uuml;nnette ihtiyacımız yok şeklinde bir tevehh&uuml;m ve hayalde bulunamaz. Acaba bizim t&uuml;m vazifelerimiz c&uuml;z&rsquo;iyatlarıyla ve detaylı bir şekilde kuran&rsquo;da zikredilmiş midir? Acaba namaz, oru&ccedil;, zek&acirc;t, hac vb&hellip; bağlamda h&uuml;k&uuml;mlerin tamamı Kur&rsquo;an da beyan edilmiş midir?</p>\r\n\r\n<p>\r\n	Allah-u Teala Kur&rsquo;an da ş&ouml;yle buyuruyor: &ldquo;Peygamber (s.a.a) size ne verdiyse onu alın (uygulayın), neyi de size yasak ettiyse ondan vazge&ccedil;in. Allah&rsquo;a karşı gelmekten sakının. Ş&uuml;phesiz, Allah&rsquo;ın azabı &ccedil;etindir.!&rdquo;[i]</p>\r\n\r\n<p>\r\n	Allahu Te&acirc;l&acirc;&rsquo;nın bizlere, Allah resul&uuml;n&uuml;n (s.a.a) s&uuml;nneti olan onun emir ve yasaklarına uymamızı emrettiği apa&ccedil;ık ortadadır.</p>\r\n\r\n<p>\r\n	Ehlis&uuml;nnet imamlarının d&ouml;rt tanesinden biri sayılan Ahmet b. Hanbel m&uuml;snedinde ş&ouml;yle naklediyor: Peygamber efendimiz (s.a.a) ş&ouml;yle buyurmuş: &ldquo;Ben sizin aranızda, onlardan biri diğerinden daha b&uuml;y&uuml;k ve değerli olan iki ağır-paha bi&ccedil;ilmez emanet bırakıyorum. G&ouml;klerden yery&uuml;z&uuml;ne uzanan ip (konumunda olan), Allah&#39;ın kitabıdır diğeri benim soyum, Ehl-i Beytimdir. Bunlar (kıyamet g&uuml;n&uuml;nde) havuz başında benimle buluşuncaya kadar, bir diğerinden asla ayrılmazlar.&rdquo;</p>\r\n\r\n<p>\r\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu hadiste Peygamber (s.a.a) Ehlibeyt&rsquo;i (a.s) Kur&rsquo;an&rsquo;ın yanına karar kılmıştır. Yani M&uuml;sl&uuml;manlar Allahın h&uuml;k&uuml;mlerini Kuran&rsquo;dan almakla y&uuml;k&uuml;ml&uuml; oldukları gibi gerekli olduğu zamanlarda imamlardan (a.s) da Allahın h&uuml;k&uuml;mlerini almakla m&uuml;kelleftirler. Bu ikisi beraber oldukları s&uuml;rece k&acirc;mildirler; birisi olmadan diğerine sarılmak eksikliktir.</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	[i] Haşr / 7</p>\r\n','<p>\r\n	&nbsp;Bu tarihi ge&ccedil;mişi olmayan ve asır ve zamanımıza has yeni bir ş&uuml;phe değildir, belki İslam Peygamberinin (s.a.a) vefatından sonra, belki daha hayatta iken bazı insanlar tarafından g&uuml;ndeme taşınan ilk ş&uuml;phe ve konulardan birisidir.</p>\r\n\r\n<p>\r\n	Bu nedenle konunun daha net bir şekilde anlaşılması i&ccedil;in ilkin bu konunun tarih&ccedil;esine bir g&ouml;z atacağız daha sonra sorunun cevabına ve tahliline ge&ccedil;eceğiz.</p>\r\n\r\n<p>\r\n	Kur&rsquo;anla yetinme ve rivayet ve s&uuml;nnetlerin silinme konusunun tarih&ccedil;esi hemen hemen İslam&rsquo;ın tarih&ccedil;esiyle aynıdır.</p>\r\n\r\n<p>\r\n	Zira Peygamberimiz, (s.a.a) m&uuml;barek &ouml;mr&uuml;n&uuml;n sona erme &uuml;zereyken İslam &uuml;mmetini doğru yoldan sapmasını engelleyecek mahiyette kılavuzluk yapacak bir vasiyet yazmak amacıyla kalem, m&uuml;rekkep ve k&acirc;ğıt istedi. Maalesef peygamberin bu isteğine ikinci halife &Ouml;mer bin Hattap karşı &ccedil;ıkarak ş&ouml;yle dedi: Allah&rsquo;ın kitabı (Kur&rsquo;an) bize yeter (yani peygamberin yazacağı tavsiyeye ve onun s&uuml;nnetine ihtiyacımız yok). S&ouml;ylenen bu s&ouml;z&uuml;n ispatlanması i&ccedil;in Ehlis&uuml;nnetin en &ouml;nemli ve muteber kaynaklarından faydalanacağız.</p>\r\n\r\n<p>\r\n	Sahih Buhari, sahih M&uuml;slim, m&uuml;snedi Ahmed vb&hellip; kaynak kitaplarda ş&ouml;yle nakledilmektedir: İbrahim b. Musa, Hişam bin Muammer&rsquo;den, Hişam da Abdullah bin Muhammed&rsquo;den, Muhammed b. Abdullah da Abdurrezak&rsquo;tan, Abdurrazak da Muammer&rsquo;den,&nbsp; Muammer de Z&uuml;hri&rsquo;den, Z&uuml;hri de Ubeydullah bin Abdullah bin Abbas&rsquo;tan (r.a) naklediyor ki İbni Abbas ş&ouml;yle dedi: &ldquo;İslam peygamberi (s.a.a.) hayatının son anlarını yaşamak &uuml;zere iken &Ouml;mer b. Hattabın da i&ccedil;inde bulunduğu sahabeden bir grup Peygamber&#39; in evinde toplanmıştı. O sırada Resulullah (s.a.a.) ş&ouml;yle buyurdu: &quot;Gelin bana yaklaşın size bir şey yazayım ki, ondan sonra asla sapmayasınız.&quot; Bunun &uuml;zerine &Ouml;mer deki ki: &quot;Ağrı ve elem Resulullah&#39;a (s.a.a.) galip gelmiştir. Kur&#39;an aranızdadır; o bize yeter.&quot;[1] Orada bulunanlar aralarında ihtilafa d&uuml;şt&uuml;ler ve aralarında &ccedil;ekişmeler ger&ccedil;ekleşti. Bir grup; &quot;peygamberin istediğini getirin de sapıklığa d&uuml;şmemeniz i&ccedil;in Resulullah (s.a.a.) bir şey yazsın.&quot; diyor, bir diğer grup da &Ouml;mer&#39;in s&ouml;z&uuml;n&uuml; tekrarlıyordu. Resulullah&#39;ın (s.a.a.) huzurunda bağırıp &ccedil;ağırmaları ve anlaşmazlıkları &ccedil;oğalınca, Resulullah (s.a.a.); &quot;Kalkın! Yanımdan gidin!&quot; diye buyurdu.[2] Ubeydullah dedi ki: İbn-i Abbas diyordu ki: &quot;B&uuml;t&uuml;n musibet ve belalar, Resulullah&#39;ın huzurunda bağırıp ihtilaf ederek o &ouml;nemli konunun yazılmasına engel olunduğundan dolayı meydana geldi.&rdquo;[3]</p>\r\n\r\n<p>\r\n	Bu araştırmada asıl soruya cevap verildiğinde ikinci halifeden nakledilen bu s&ouml;z&uuml; de getireceğiz. Muhterem okuyucumuzun isteği &uuml;zere de bu sorunun cevabını dinin i&ccedil;inden ve dinin dışından da sunacağız.</p>\r\n\r\n<p>\r\n	İlkin: Akli Delil:</p>\r\n\r\n<p>\r\n	Bu s&ouml;z&uuml;n doğru olduğunu farz etsek ve b&uuml;t&uuml;n M&uuml;sl&uuml;manlar bu konuyu kabul edip ittifak etseler bile, acaba hakikaten s&uuml;nnetten irtibatı kesilmiş bir Kur&rsquo;an bize yeterli olabilir mi? Ger&ccedil;ekten Peygamberin (s.a.a) s&uuml;nnetine ihtiyacımız olmayacak mıdır?</p>\r\n\r\n<p>\r\n	Bu durumda herkesin Kur&rsquo;an&rsquo;dan algıladığı bir olacak mı ve herkes onu anlamada ittifak edecek mi?</p>\r\n\r\n<p>\r\n	Her ne kadar bu soruya verilecek cevap, &ccedil;ok a&ccedil;ık olan bir şeyi a&ccedil;ıklamak anlamında ve vicdani uyanık olan her şahsın kendisine has bir cevabı kesin vardır. Ama buna rağmen biz burada genel bir anlamda bir cevap veririz.</p>\r\n\r\n<p>\r\n	Bir şeyin olanaklı olduğuna delalet eden en iyi delil o şeyin tahakkuk bulmasıdır (Edellu&rsquo;d-delil ala imkani&rsquo;ş-şey vuku&rsquo;uhu).</p>\r\n\r\n<p>\r\n	1. Kur&rsquo;an-ı anlamak ve yorumlamak noktasında Ehlis&uuml;nnet ve Şia olmak &uuml;zere b&uuml;t&uuml;n M&uuml;sl&uuml;manların ortak bir nazara sahip olmadıklarını g&ouml;rmekteyiz. B&uuml;t&uuml;n m&uuml;fessirler ve &acirc;limlerin &uuml;zerinde ittifak ettikleri usul-i ve F&uuml;ru-i meselelere rastlamak &ccedil;ok azdır.[4]</p>\r\n\r\n<p>\r\n	2. Acaba bizim s&uuml;nnete ihtiyacımız yoktur sanısını kim hayal edebilir, acaba bizim b&uuml;t&uuml;n vazifelerimiz t&uuml;m detaylısıyla Kur&rsquo;anda beyan edilmiş midir? Acaba namaz, oru&ccedil;, zekat, hac vb&hellip; h&uuml;k&uuml;mlerin tamamı Kur&rsquo;an da beyan edilmiş mi?</p>\r\n\r\n<p>\r\n	3. Eğer bu s&ouml;z&uuml; kabul edersek, Ehlis&uuml;nnet&rsquo;in (Kur&rsquo;an dışında olan) Kutubu&rsquo;s-sitte (&ldquo;Sahih Buhari&rdquo;, &ldquo;Sahih M&uuml;slim&rdquo;, &ldquo;S&uuml;neni Ebu Davut&rdquo;, &ldquo;S&uuml;neni Tirmizi&rdquo;, &ldquo;S&uuml;neni Nesai&rdquo; ve &ldquo;S&uuml;neni ibni Mace&rdquo;) gibi hadis kitaplarının ve belki hadis hakkında yazılan binlerce kitabın, durumu ne olacak.</p>\r\n\r\n<p>\r\n	İkinci Olarak: İcma:</p>\r\n\r\n<p>\r\n	G&uuml;n&uuml;m&uuml;z d&uuml;nyasında b&uuml;t&uuml;n fıkhi ve itikadi fırka ve mezhepler, hadisten m&uuml;stağni olmadığımız konusunda g&ouml;r&uuml;ş birliğindedirler. M&uuml;sl&uuml;manların itikadi ve ameli boyuta hadise ve s&uuml;nnete ihtiyacın bulunmadığı s&ouml;yleye ve bu inancı savunan hi&ccedil;bir m&uuml;tekellimi, fakihi ve İslam dininde s&ouml;z sahibi olan bir d&uuml;ş&uuml;n&uuml;r&uuml; bulamazsınız.[5]</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil;&uuml;nc&uuml; Olarak Kur&rsquo;an:</p>\r\n\r\n<p>\r\n	Allah-u Teala Kur&rsquo;an-ı Kerimde ş&ouml;yle buyuruyor: &ldquo;Peygamber (s.a.a) size ne verdiyse onu alın, neyi de size yasak ettiyse ondan vazge&ccedil;in. Allah&rsquo;a karşı gelmekten sakının. Ş&uuml;phesiz, Allah&rsquo;ın azabı &ccedil;etindir.&rdquo;[6]</p>\r\n\r\n<p>\r\n	Her ne kadar bu c&uuml;mle &ldquo;Beni Nudeyr&rdquo; kabilesinin ganimetleri bağlamında nazil olmuş ise de ama i&ccedil;eriği M&uuml;sl&uuml;manların hayatının b&uuml;t&uuml;n alan ve programlarını kapsayan umumi bir h&uuml;k&uuml;m i&ccedil;ermektedir[7] ve Peygamber&rsquo;in (s.a.a) s&uuml;nnetinin h&uuml;ccet olduğuna dair a&ccedil;ık bir senettir.[8]</p>\r\n\r\n<p>\r\n	Bu asıl esasınca b&uuml;t&uuml;n M&uuml;sl&uuml;manlar, Peygamber efendimizin (s.a.a) ister İslam h&uuml;k&uuml;metiyle alakalı meseleler alanında olsun ister iktisadi, ibadi ve diğer meselelerde olsun emir ve nehiylerini, cani g&ouml;n&uuml;lden dinleyerek itaat etmekle y&uuml;k&uuml;ml&uuml;d&uuml;rler. &Ouml;zellikle bu ayetin sonunda peygambere muhalefet edenleri şiddetli azapla tehdit etmiş olması bu bağlamda ciddi bir uyarı olduğuna delildir.[9]</p>\r\n\r\n<p>\r\n	&Ouml;zet ve başka bir ifadeyle; Allah-u Teala&rsquo;nın bizlere, Allah resul&uuml;n&uuml;n (s.a.a) s&uuml;nneti olan onun emir ve yasaklarına uymamızı emrettiği apa&ccedil;ık ortadadır.</p>\r\n\r\n<p>\r\n	Burada, Allah-u Teala nasıl istisnasız b&uuml;t&uuml;n halka Peygamber&rsquo;in (s.a.a) s&ouml;ylediği s&ouml;zleri kayıtsız ve şartsız kabul etmelerini emredebilir?! Sorusunun g&uuml;ndeme getirilmesi m&uuml;mk&uuml;nd&uuml;r</p>\r\n\r\n<p>\r\n	Ancak Peygamber&rsquo;i (s.a.a) masum bildiğimiz i&ccedil;in ve bu hakkı sadece kendisi ve masum olan onun ehlibeyt imamları hakkında kabul ettiğimizi dikkate aldığımızda bu sorunun cevabı &ccedil;ok a&ccedil;ık olduğu ortadadır.</p>\r\n\r\n<p>\r\n	Dikkate şayan olan şey şudur ki bir&ccedil;ok rivayette,[10] Allah-u Te&acirc;l&acirc;&rsquo;nın peygamberine bu denli bir yetkinin vermesinin sebebine işaret edilmiştir. Ş&ouml;yle denilmektedir ki Allah u Te&acirc;l&acirc; onu tam manasıyla imtihana tabi tutmuş, onun b&uuml;y&uuml;k bir ahlak &uuml;zere ve olağan &uuml;st&uuml; bir ahlaka sahip olduğu belirtilmiş, dolayısıyla bu denli yetkiyi kendisine ifaze etmiştir.[11]</p>\r\n\r\n<p>\r\n	D&ouml;rd&uuml;nc&uuml; Olarak; Hadis:</p>\r\n\r\n<p>\r\n	Ehlis&uuml;nnet ve Şia kaynaklarında s&uuml;nnetin h&uuml;ccet olduğuna delalet eden hadisler &ccedil;oktur ve bizleri s&uuml;nneti almaya y&ouml;nlendiriyor ve teşvik ediyor.</p>\r\n\r\n<p>\r\n	Bunlardan bir tanesi iki fırkanın hadis kitaplarında tevat&uuml;r haddinde naklolan Sakaleyn hadisidir.</p>\r\n\r\n<p>\r\n	Ehlis&uuml;nnet imamlarının d&ouml;rt tanesinden biri sayılan Ahmet b. Hanbel ismini &ldquo;m&uuml;sned&rdquo; vermiş olduğu hadis kitabında ş&ouml;yle bir hadisi nakletmektedir:</p>\r\n\r\n<p>\r\n	Esved bin Amir ş&ouml;yle diyor: Ebu İsrail yani İsmail b. İshak Mollai Atiyye&rsquo;den, Atiye de Ebu Said&rsquo;den naklediyor ki Peygamber efendimiz (s.a.a) ş&ouml;yle buyurmuşlardır: &ldquo;Ben sizin aranızda, onlardan biri diğerinden daha b&uuml;y&uuml;k ve değerli olan iki ağır-paha bi&ccedil;ilmez emanet bırakıyorum. G&ouml;kten yery&uuml;z&uuml;ne uzanan Allahın ipi ve benim soyumdan benim Ehlibeytimdir. Bu ikisi (kıyamet g&uuml;n&uuml;nde) havuz başında bana varıncaya kadar bir birinden ayrılmayacaklar.&rdquo;[12]</p>\r\n\r\n<p>\r\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere bu hadiste Peygamber (s.a.a) Ehlibeyt&rsquo;i (a.s) terazinin bir kefesi gibi kuranın kenarında yerleştirilmiştir. Yani M&uuml;sl&uuml;manlar kurana sarılmakla m&uuml;kellef ve y&uuml;k&uuml;ml&uuml; oldukları gibi gerekli g&ouml;r&uuml;ld&uuml;ğ&uuml; durumlarda ehlibeytten de yararlanmaları ve onlara sarılmakla y&uuml;k&uuml;ml&uuml; ve m&uuml;kelleftirler. Bu ikisi birlikte oldukları zaman k&acirc;mildiler. Onlardan birisiyle yetinmek eksikliktir.</p>\r\n\r\n<p>\r\n	Buna binaen: ilkin şu bilinmelidir ki; M&uuml;sl&uuml;man olup rivayetleri dikkate almaksızın ilahi h&uuml;k&uuml;mlere amel etmek imkansızdır. İkinci olarak b&ouml;yle bir şeyin m&uuml;mk&uuml;n olduğunu farz etsek bile s&uuml;nnetin kendisi M&uuml;sl&uuml;manların arasındaki ihtilaflara neden olmuş değildir. Dolayısıyla s&uuml;nneti kanara itmekle bırakın ihtilafların ortadan kalkmasını veya azalmasını bir yana belki daha da fazlalaşacakları kesindir.</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	[1] Abdullah b. &Ouml;mer&rsquo;den nakledilen rivayette ise; &ldquo;Peygamber hezeyan s&ouml;yl&uuml;yor&rdquo; şeklinde gelmiştir. (&ldquo;Nehc-&uuml;l Hak ve Keşfus- Sıdk&rdquo;, s. 333).</p>\r\n\r\n<p>\r\n	[2] &ldquo;Sahih Buhari&rdquo;, c. 17, s. 417, hadis no 5237; &ldquo;Sahih Muslim&rdquo;, c. 8, s. 414; &ldquo;M&uuml;sned-i Ahmed&rdquo;, 6, s. 368 ve 478, kaynak: http://www.al-islam.com.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	[3] Hilli, Nehc-&uuml;l Hak ve Keşfus- Sıdk, Kum: daru&rsquo;l-hicre m&uuml;essesesi, 1407, h.k. s. 333.</p>\r\n\r\n<p>\r\n	[4] Bu konuda Ehlis&uuml;nnet kaynaklarına m&uuml;racaat ediniz.</p>\r\n\r\n<p>\r\n	[5] Buradaki icmadan kasıt, fıkıh ıstılahındaki mana değil, belki bizi destekleyen ihtilaf bulunmayan ve ittifak manasındadır.</p>\r\n\r\n<p>\r\n	[6] &ldquo;ma atakumurresulu fehuzuhu ve ma nehakum &#39;anhu fentehu vettekullahe innallahe şediydul&#39;ikabi&rdquo; (haşr, 7).</p>\r\n\r\n<p>\r\n	[7] (El Muvridu la Yuhassisul varid=konu, konunun hakkında nazil olanını (ayet veya rivaye) kendine mahsus kılmıyor)</p>\r\n\r\n<p>\r\n	[8] En g&uuml;zel olan mana, bu ayetin, Ras&ucirc;lullah&#39;ın verdiği, emrettiği ve nehyettiği herşeye ş&acirc;mil bir h&uuml;k&uuml;m olmasıdır. Bin&acirc;enaleyh, fey&#39; ile ilgili h&uuml;k&uuml;m de bu umum&icirc;liğe dahildir. (Fahrud-din Razi, ebu Abdillah Muhammed b. &Ouml;mer, &ldquo;Mefatihu&rsquo;l-Gayb&rdquo;, baskı, 3, darul ihya et-turas el- Arab&icirc;, 1420, h.k. c.29, s. 507, Tababatabai, Muhammed H&uuml;seyin, &ldquo;el-Mizan (Fars&ccedil;a terc&uuml;mesi)&rdquo;,baskı, 5, Kum: Defter-i İntişarat-ı İslami Camiayı m&uuml;derrisini hovzei ilmiyeyi, 1374, h.k. c. 19, s. 353. &nbsp;</p>\r\n\r\n<p>\r\n	Bu ayetin uslubundan sarfı nazar edildiği zaman, Allah Resul&uuml;n&uuml;n (s.a.a) b&uuml;t&uuml;n emir ve nehiylerine şamil olmaktadır ve sadece fey&rsquo;den bir pay vermek yada vermemek manasıyla sınırlı değildir, belki emir ettiği b&uuml;t&uuml;n emirleri ve yasakladığı t&uuml;m yasakları kapsamaktır.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	[9] Mekarim Şirazi, Nasır, &ldquo;Tefsir-i Numune&rdquo; baskı, 1, Tahran: : Daru&#39;l-K&uuml;t&uuml;bi&#39;l-İslamiye, 1374, h. k. c. 23, s. 507 ve 508.</p>\r\n\r\n<p>\r\n	[10] Bu konuyu i&ccedil;eren ve hakkında varit olan rivayetler &ccedil;ok &ccedil;eşitli ve olduk&ccedil;a fazladır. onlara ulaşmak i&ccedil;in aşağıdaki adrese m&uuml;racaat ediniz: &ldquo;Tefsiri Nuru&rsquo;s- Sakaleyn&rdquo; c. 5, s. 279 - 283.</p>\r\n\r\n<p>\r\n	[11] Mekarim-i Şirazi, Nasır, &ldquo;Tefsir-i Numune&rdquo;, c. 23, s. 509 ve 510.</p>\r\n\r\n<p>\r\n	[12] M&uuml;snedi Ahmed, c. 22, s. 226, 252, 324; c. 39, s. 308.</p>\r\n','&nbsp;Kur&rsquo;an&rsquo;la yetinme ve rivayet ve s&uuml;nnetleri silme konusunun tarih&ccedil;esi yaklaşık İslam&rsquo;ın ilk yıllarına dayanmaktadır. Zira Ehlis&uuml;nnet ve Şia kaynakları esasınca, Peygamberimiz, (s.a.a) m&uuml;barek &ouml;mr&uuml;n&uuml;n sona erme esnasındayken İslam &uuml;mmetini doğru yoldan sapmasını engelleyecek mahiyette kılavuzluk yapacak bir vasiyet yazmak amacıyla kalem, m&uuml;rekkep ve k&acirc;ğıt istedi. Maalesef peygamberin bu isteğine ikinci halife &Ouml;mer bin Hattap karşı &ccedil;ıkarak ş&ouml;yle dedi: Allah&rsquo;ın kitabı (Kur&rsquo;an) bize yeter (Peygamberin s&uuml;nnetine ihtiyacımız yok).\r\n\r\n\r\n	Ama asıl itibarıyla hi&ccedil; kimse bizim s&uuml;nnette ihtiyacımız yok şeklinde bir tevehh&uuml;m ve hayalde bulunamaz. Acaba bizim t&uuml;m vazifelerimiz c&uuml;z&rsquo;iyatlarıyla ve detaylı bir şekilde kuran&rsquo;da zikredilmiş midir? Acaba namaz, oru&ccedil;, zek&acirc;t, hac vb&hellip; bağlamda h&uuml;k&uuml;mlerin tamamı Kur&rsquo;an da beyan edilmiş midir?\r\n\r\n\r\n	Allah-u Teala Kur&rsquo;an da ş&ouml;yle buyuruyor: &ldquo;Peygamber (s.a.a) size ne verdiyse onu alın (uygulayın), neyi de size yasak ettiyse ondan vazge&ccedil;in. Allah&rsquo;a karşı gelmekten sakının. Ş&uuml;phesiz, Allah&rsquo;ın azabı &ccedil;etindir.!&rdquo;[i]\r\n\r\n\r\n	Allahu Te&acirc;l&acirc;&rsquo;nın bizlere, Allah resul&uuml;n&uuml;n (s.a.a) s&uuml;nneti olan onun emir ve yasaklarına uymamızı emrettiği apa&ccedil;ık ortadadır.\r\n\r\n\r\n	Ehlis&uuml;nnet imamlarının d&ouml;rt tanesinden biri sayılan Ahmet b. Hanbel m&uuml;snedinde ş&ouml;yle naklediyor: Peygamber efendimiz (s.a.a) ş&ouml;yle buyurmuş: &ldquo;Ben sizin aranızda, onlardan biri diğerinden daha b&uuml;y&uuml;k ve değerli olan iki ağır-paha bi&ccedil;ilmez emanet bırakıyorum. G&ouml;klerden yery&uuml;z&uuml;ne uzanan ip (konumunda olan), Allah&#39;ın kitabıdır diğeri benim soyum, Ehl-i Beytimdir. Bunlar (kıyamet g&uuml;n&uuml;nde) havuz başında benimle buluşuncaya kadar, bir diğerinden asla ayrılmazlar.&rdquo;\r\n\r\n\r\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu hadiste Peygamber (s.a.a) Ehlibeyt&rsquo;i (a.s) Kur&rsquo;an&rsquo;ın yanına karar kılmıştır. Yani M&uuml;sl&uuml;manlar Allahın h&uuml;k&uuml;mlerini Kuran&rsquo;dan almakla y&uuml;k&uuml;ml&uuml; oldukları gibi gerekli olduğu zamanlarda imamlardan (a.s) da Allahın h&uuml;k&uuml;mlerini almakla m&uuml;kelleftirler. Bu ikisi beraber oldukları s&uuml;rece k&acirc;mildirler; birisi olmadan diğerine sarılmak eksikliktir.\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	[i] Haşr / 7','&nbsp;Bu tarihi ge&ccedil;mişi olmayan ve asır ve zamanımıza has yeni bir ş&uuml;phe değildir, belki İslam Peygamberinin (s.a.a) vefatından sonra, belki daha hayatta iken bazı insanlar tarafından g&uuml;ndeme taşınan ilk ş&uuml;phe ve konulardan birisidir.\r\n\r\n\r\n	Bu nedenle konunun daha net bir şekilde anlaşılması i&ccedil;in ilkin bu konunun tarih&ccedil;esine bir g&ouml;z atacağız daha sonra sorunun cevabına ve tahliline ge&ccedil;eceğiz.\r\n\r\n\r\n	Kur&rsquo;anla yetinme ve rivayet ve s&uuml;nnetlerin silinme konusunun tarih&ccedil;esi hemen hemen İslam&rsquo;ın tarih&ccedil;esiyle aynıdır.\r\n\r\n\r\n	Zira Peygamberimiz, (s.a.a) m&uuml;barek &ouml;mr&uuml;n&uuml;n sona erme &uuml;zereyken İslam &uuml;mmetini doğru yoldan sapmasını engelleyecek mahiyette kılavuzluk yapacak bir vasiyet yazmak amacıyla kalem, m&uuml;rekkep ve k&acirc;ğıt istedi. Maalesef peygamberin bu isteğine ikinci halife &Ouml;mer bin Hattap karşı &ccedil;ıkarak ş&ouml;yle dedi: Allah&rsquo;ın kitabı (Kur&rsquo;an) bize yeter (yani peygamberin yazacağı tavsiyeye ve onun s&uuml;nnetine ihtiyacımız yok). S&ouml;ylenen bu s&ouml;z&uuml;n ispatlanması i&ccedil;in Ehlis&uuml;nnetin en &ouml;nemli ve muteber kaynaklarından faydalanacağız.\r\n\r\n\r\n	Sahih Buhari, sahih M&uuml;slim, m&uuml;snedi Ahmed vb&hellip; kaynak kitaplarda ş&ouml;yle nakledilmektedir: İbrahim b. Musa, Hişam bin Muammer&rsquo;den, Hişam da Abdullah bin Muhammed&rsquo;den, Muhammed b. Abdullah da Abdurrezak&rsquo;tan, Abdurrazak da Muammer&rsquo;den,&nbsp; Muammer de Z&uuml;hri&rsquo;den, Z&uuml;hri de Ubeydullah bin Abdullah bin Abbas&rsquo;tan (r.a) naklediyor ki İbni Abbas ş&ouml;yle dedi: &ldquo;İslam peygamberi (s.a.a.) hayatının son anlarını yaşamak &uuml;zere iken &Ouml;mer b. Hattabın da i&ccedil;inde bulunduğu sahabeden bir grup Peygamber&#39; in evinde toplanmıştı. O sırada Resulullah (s.a.a.) ş&ouml;yle buyurdu: &quot;Gelin bana yaklaşın size bir şey yazayım ki, ondan sonra asla sapmayasınız.&quot; Bunun &uuml;zerine &Ouml;mer deki ki: &quot;Ağrı ve elem Resulullah&#39;a (s.a.a.) galip gelmiştir. Kur&#39;an aranızdadır; o bize yeter.&quot;[1] Orada bulunanlar aralarında ihtilafa d&uuml;şt&uuml;ler ve aralarında &ccedil;ekişmeler ger&ccedil;ekleşti. Bir grup; &quot;peygamberin istediğini getirin de sapıklığa d&uuml;şmemeniz i&ccedil;in Resulullah (s.a.a.) bir şey yazsın.&quot; diyor, bir diğer grup da &Ouml;mer&#39;in s&ouml;z&uuml;n&uuml; tekrarlıyordu. Resulullah&#39;ın (s.a.a.) huzurunda bağırıp &ccedil;ağırmaları ve anlaşmazlıkları &ccedil;oğalınca, Resulullah (s.a.a.); &quot;Kalkın! Yanımdan gidin!&quot; diye buyurdu.[2] Ubeydullah dedi ki: İbn-i Abbas diyordu ki: &quot;B&uuml;t&uuml;n musibet ve belalar, Resulullah&#39;ın huzurunda bağırıp ihtilaf ederek o &ouml;nemli konunun yazılmasına engel olunduğundan dolayı meydana geldi.&rdquo;[3]\r\n\r\n\r\n	Bu araştırmada asıl soruya cevap verildiğinde ikinci halifeden nakledilen bu s&ouml;z&uuml; de getireceğiz. Muhterem okuyucumuzun isteği &uuml;zere de bu sorunun cevabını dinin i&ccedil;inden ve dinin dışından da sunacağız.\r\n\r\n\r\n	İlkin: Akli Delil:\r\n\r\n\r\n	Bu s&ouml;z&uuml;n doğru olduğunu farz etsek ve b&uuml;t&uuml;n M&uuml;sl&uuml;manlar bu konuyu kabul edip ittifak etseler bile, acaba hakikaten s&uuml;nnetten irtibatı kesilmiş bir Kur&rsquo;an bize yeterli olabilir mi? Ger&ccedil;ekten Peygamberin (s.a.a) s&uuml;nnetine ihtiyacımız olmayacak mıdır?\r\n\r\n\r\n	Bu durumda herkesin Kur&rsquo;an&rsquo;dan algıladığı bir olacak mı ve herkes onu anlamada ittifak edecek mi?\r\n\r\n\r\n	Her ne kadar bu soruya verilecek cevap, &ccedil;ok a&ccedil;ık olan bir şeyi a&ccedil;ıklamak anlamında ve vicdani uyanık olan her şahsın kendisine has bir cevabı kesin vardır. Ama buna rağmen biz burada genel bir anlamda bir cevap veririz.\r\n\r\n\r\n	Bir şeyin olanaklı olduğuna delalet eden en iyi delil o şeyin tahakkuk bulmasıdır (Edellu&rsquo;d-delil ala imkani&rsquo;ş-şey vuku&rsquo;uhu).\r\n\r\n\r\n	1. Kur&rsquo;an-ı anlamak ve yorumlamak noktasında Ehlis&uuml;nnet ve Şia olmak &uuml;zere b&uuml;t&uuml;n M&uuml;sl&uuml;manların ortak bir nazara sahip olmadıklarını g&ouml;rmekteyiz. B&uuml;t&uuml;n m&uuml;fessirler ve &acirc;limlerin &uuml;zerinde ittifak ettikleri usul-i ve F&uuml;ru-i meselelere rastlamak &ccedil;ok azdır.[4]\r\n\r\n\r\n	2. Acaba bizim s&uuml;nnete ihtiyacımız yoktur sanısını kim hayal edebilir, acaba bizim b&uuml;t&uuml;n vazifelerimiz t&uuml;m detaylısıyla Kur&rsquo;anda beyan edilmiş midir? Acaba namaz, oru&ccedil;, zekat, hac vb&hellip; h&uuml;k&uuml;mlerin tamamı Kur&rsquo;an da beyan edilmiş mi?\r\n\r\n\r\n	3. Eğer bu s&ouml;z&uuml; kabul edersek, Ehlis&uuml;nnet&rsquo;in (Kur&rsquo;an dışında olan) Kutubu&rsquo;s-sitte (&ldquo;Sahih Buhari&rdquo;, &ldquo;Sahih M&uuml;slim&rdquo;, &ldquo;S&uuml;neni Ebu Davut&rdquo;, &ldquo;S&uuml;neni Tirmizi&rdquo;, &ldquo;S&uuml;neni Nesai&rdquo; ve &ldquo;S&uuml;neni ibni Mace&rdquo;) gibi hadis kitaplarının ve belki hadis hakkında yazılan binlerce kitabın, durumu ne olacak.\r\n\r\n\r\n	İkinci Olarak: İcma:\r\n\r\n\r\n	G&uuml;n&uuml;m&uuml;z d&uuml;nyasında b&uuml;t&uuml;n fıkhi ve itikadi fırka ve mezhepler, hadisten m&uuml;stağni olmadığımız konusunda g&ouml;r&uuml;ş birliğindedirler. M&uuml;sl&uuml;manların itikadi ve ameli boyuta hadise ve s&uuml;nnete ihtiyacın bulunmadığı s&ouml;yleye ve bu inancı savunan hi&ccedil;bir m&uuml;tekellimi, fakihi ve İslam dininde s&ouml;z sahibi olan bir d&uuml;ş&uuml;n&uuml;r&uuml; bulamazsınız.[5]\r\n\r\n\r\n	&Uuml;&ccedil;&uuml;nc&uuml; Olarak Kur&rsquo;an:\r\n\r\n\r\n	Allah-u Teala Kur&rsquo;an-ı Kerimde ş&ouml;yle buyuruyor: &ldquo;Peygamber (s.a.a) size ne verdiyse onu alın, neyi de size yasak ettiyse ondan vazge&ccedil;in. Allah&rsquo;a karşı gelmekten sakının. Ş&uuml;phesiz, Allah&rsquo;ın azabı &ccedil;etindir.&rdquo;[6]\r\n\r\n\r\n	Her ne kadar bu c&uuml;mle &ldquo;Beni Nudeyr&rdquo; kabilesinin ganimetleri bağlamında nazil olmuş ise de ama i&ccedil;eriği M&uuml;sl&uuml;manların hayatının b&uuml;t&uuml;n alan ve programlarını kapsayan umumi bir h&uuml;k&uuml;m i&ccedil;ermektedir[7] ve Peygamber&rsquo;in (s.a.a) s&uuml;nnetinin h&uuml;ccet olduğuna dair a&ccedil;ık bir senettir.[8]\r\n\r\n\r\n	Bu asıl esasınca b&uuml;t&uuml;n M&uuml;sl&uuml;manlar, Peygamber efendimizin (s.a.a) ister İslam h&uuml;k&uuml;metiyle alakalı meseleler alanında olsun ister iktisadi, ibadi ve diğer meselelerde olsun emir ve nehiylerini, cani g&ouml;n&uuml;lden dinleyerek itaat etmekle y&uuml;k&uuml;ml&uuml;d&uuml;rler. &Ouml;zellikle bu ayetin sonunda peygambere muhalefet edenleri şiddetli azapla tehdit etmiş olması bu bağlamda ciddi bir uyarı olduğuna delildir.[9]\r\n\r\n\r\n	&Ouml;zet ve başka bir ifadeyle; Allah-u Teala&rsquo;nın bizlere, Allah resul&uuml;n&uuml;n (s.a.a) s&uuml;nneti olan onun emir ve yasaklarına uymamızı emrettiği apa&ccedil;ık ortadadır.\r\n\r\n\r\n	Burada, Allah-u Teala nasıl istisnasız b&uuml;t&uuml;n halka Peygamber&rsquo;in (s.a.a) s&ouml;ylediği s&ouml;zleri kayıtsız ve şartsız kabul etmelerini emredebilir?! Sorusunun g&uuml;ndeme getirilmesi m&uuml;mk&uuml;nd&uuml;r\r\n\r\n\r\n	Ancak Peygamber&rsquo;i (s.a.a) masum bildiğimiz i&ccedil;in ve bu hakkı sadece kendisi ve masum olan onun ehlibeyt imamları hakkında kabul ettiğimizi dikkate aldığımızda bu sorunun cevabı &ccedil;ok a&ccedil;ık olduğu ortadadır.\r\n\r\n\r\n	Dikkate şayan olan şey şudur ki bir&ccedil;ok rivayette,[10] Allah-u Te&acirc;l&acirc;&rsquo;nın peygamberine bu denli bir yetkinin vermesinin sebebine işaret edilmiştir. Ş&ouml;yle denilmektedir ki Allah u Te&acirc;l&acirc; onu tam manasıyla imtihana tabi tutmuş, onun b&uuml;y&uuml;k bir ahlak &uuml;zere ve olağan &uuml;st&uuml; bir ahlaka sahip olduğu belirtilmiş, dolayısıyla bu denli yetkiyi kendisine ifaze etmiştir.[11]\r\n\r\n\r\n	D&ouml;rd&uuml;nc&uuml; Olarak; Hadis:\r\n\r\n\r\n	Ehlis&uuml;nnet ve Şia kaynaklarında s&uuml;nnetin h&uuml;ccet olduğuna delalet eden hadisler &ccedil;oktur ve bizleri s&uuml;nneti almaya y&ouml;nlendiriyor ve teşvik ediyor.\r\n\r\n\r\n	Bunlardan bir tanesi iki fırkanın hadis kitaplarında tevat&uuml;r haddinde naklolan Sakaleyn hadisidir.\r\n\r\n\r\n	Ehlis&uuml;nnet imamlarının d&ouml;rt tanesinden biri sayılan Ahmet b. Hanbel ismini &ldquo;m&uuml;sned&rdquo; vermiş olduğu hadis kitabında ş&ouml;yle bir hadisi nakletmektedir:\r\n\r\n\r\n	Esved bin Amir ş&ouml;yle diyor: Ebu İsrail yani İsmail b. İshak Mollai Atiyye&rsquo;den, Atiye de Ebu Said&rsquo;den naklediyor ki Peygamber efendimiz (s.a.a) ş&ouml;yle buyurmuşlardır: &ldquo;Ben sizin aranızda, onlardan biri diğerinden daha b&uuml;y&uuml;k ve değerli olan iki ağır-paha bi&ccedil;ilmez emanet bırakıyorum. G&ouml;kten yery&uuml;z&uuml;ne uzanan Allahın ipi ve benim soyumdan benim Ehlibeytimdir. Bu ikisi (kıyamet g&uuml;n&uuml;nde) havuz başında bana varıncaya kadar bir birinden ayrılmayacaklar.&rdquo;[12]\r\n\r\n\r\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere bu hadiste Peygamber (s.a.a) Ehlibeyt&rsquo;i (a.s) terazinin bir kefesi gibi kuranın kenarında yerleştirilmiştir. Yani M&uuml;sl&uuml;manlar kurana sarılmakla m&uuml;kellef ve y&uuml;k&uuml;ml&uuml; oldukları gibi gerekli g&ouml;r&uuml;ld&uuml;ğ&uuml; durumlarda ehlibeytten de yararlanmaları ve onlara sarılmakla y&uuml;k&uuml;ml&uuml; ve m&uuml;kelleftirler. Bu ikisi birlikte oldukları zaman k&acirc;mildiler. Onlardan birisiyle yetinmek eksikliktir.\r\n\r\n\r\n	Buna binaen: ilkin şu bilinmelidir ki; M&uuml;sl&uuml;man olup rivayetleri dikkate almaksızın ilahi h&uuml;k&uuml;mlere amel etmek imkansızdır. İkinci olarak b&ouml;yle bir şeyin m&uuml;mk&uuml;n olduğunu farz etsek bile s&uuml;nnetin kendisi M&uuml;sl&uuml;manların arasındaki ihtilaflara neden olmuş değildir. Dolayısıyla s&uuml;nneti kanara itmekle bırakın ihtilafların ortadan kalkmasını veya azalmasını bir yana belki daha da fazlalaşacakları kesindir.\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	[1] Abdullah b. &Ouml;mer&rsquo;den nakledilen rivayette ise; &ldquo;Peygamber hezeyan s&ouml;yl&uuml;yor&rdquo; şeklinde gelmiştir. (&ldquo;Nehc-&uuml;l Hak ve Keşfus- Sıdk&rdquo;, s. 333).\r\n\r\n\r\n	[2] &ldquo;Sahih Buhari&rdquo;, c. 17, s. 417, hadis no 5237; &ldquo;Sahih Muslim&rdquo;, c. 8, s. 414; &ldquo;M&uuml;sned-i Ahmed&rdquo;, 6, s. 368 ve 478, kaynak: http://www.al-islam.com.&nbsp; &nbsp;\r\n\r\n\r\n	[3] Hilli, Nehc-&uuml;l Hak ve Keşfus- Sıdk, Kum: daru&rsquo;l-hicre m&uuml;essesesi, 1407, h.k. s. 333.\r\n\r\n\r\n	[4] Bu konuda Ehlis&uuml;nnet kaynaklarına m&uuml;racaat ediniz.\r\n\r\n\r\n	[5] Buradaki icmadan kasıt, fıkıh ıstılahındaki mana değil, belki bizi destekleyen ihtilaf bulunmayan ve ittifak manasındadır.\r\n\r\n\r\n	[6] &ldquo;ma atakumurresulu fehuzuhu ve ma nehakum &#39;anhu fentehu vettekullahe innallahe şediydul&#39;ikabi&rdquo; (haşr, 7).\r\n\r\n\r\n	[7] (El Muvridu la Yuhassisul varid=konu, konunun hakkında nazil olanını (ayet veya rivaye) kendine mahsus kılmıyor)\r\n\r\n\r\n	[8] En g&uuml;zel olan mana, bu ayetin, Ras&ucirc;lullah&#39;ın verdiği, emrettiği ve nehyettiği herşeye ş&acirc;mil bir h&uuml;k&uuml;m olmasıdır. Bin&acirc;enaleyh, fey&#39; ile ilgili h&uuml;k&uuml;m de bu umum&icirc;liğe dahildir. (Fahrud-din Razi, ebu Abdillah Muhammed b. &Ouml;mer, &ldquo;Mefatihu&rsquo;l-Gayb&rdquo;, baskı, 3, darul ihya et-turas el- Arab&icirc;, 1420, h.k. c.29, s. 507, Tababatabai, Muhammed H&uuml;seyin, &ldquo;el-Mizan (Fars&ccedil;a terc&uuml;mesi)&rdquo;,baskı, 5, Kum: Defter-i İntişarat-ı İslami Camiayı m&uuml;derrisini hovzei ilmiyeyi, 1374, h.k. c. 19, s. 353. &nbsp;\r\n\r\n\r\n	Bu ayetin uslubundan sarfı nazar edildiği zaman, Allah Resul&uuml;n&uuml;n (s.a.a) b&uuml;t&uuml;n emir ve nehiylerine şamil olmaktadır ve sadece fey&rsquo;den bir pay vermek yada vermemek manasıyla sınırlı değildir, belki emir ettiği b&uuml;t&uuml;n emirleri ve yasakladığı t&uuml;m yasakları kapsamaktır.&nbsp; &nbsp;\r\n\r\n\r\n	[9] Mekarim Şirazi, Nasır, &ldquo;Tefsir-i Numune&rdquo; baskı, 1, Tahran: : Daru&#39;l-K&uuml;t&uuml;bi&#39;l-İslamiye, 1374, h. k. c. 23, s. 507 ve 508.\r\n\r\n\r\n	[10] Bu konuyu i&ccedil;eren ve hakkında varit olan rivayetler &ccedil;ok &ccedil;eşitli ve olduk&ccedil;a fazladır. onlara ulaşmak i&ccedil;in aşağıdaki adrese m&uuml;racaat ediniz: &ldquo;Tefsiri Nuru&rsquo;s- Sakaleyn&rdquo; c. 5, s. 279 - 283.\r\n\r\n\r\n	[11] Mekarim-i Şirazi, Nasır, &ldquo;Tefsir-i Numune&rdquo;, c. 23, s. 509 ve 510.\r\n\r\n\r\n	[12] M&uuml;snedi Ahmed, c. 22, s. 226, 252, 324; c. 39, s. 308.'),(490,'tr485','<p>\r\n	<br />\r\n	&nbsp;Ahirette bedensel değişiklikerin yanı sıra ruhsal değişikliklerinde olacağı Kur&rsquo;an&rsquo;daki ayetlerden anlaşılmaktadır. A&rsquo;raf suresinde Allah&rsquo;ın cennetliklere verceği nimetlerden birine ve onların kavuşacağı b&uuml;y&uuml;k huzura işaret ederek ş&ouml;yle buyuruluyor: &lsquo;G&ouml;n&uuml;llerindeki kini, hasedi gideririz.&rsquo;[1]</p>\r\n\r\n<p>\r\n	İnsanların d&uuml;nya yaşamındaki en b&uuml;y&uuml;k sorunlarından biri, kanlı savaşlara, can ve mal kayıplarına neden olmasının yanı sıra ruhsal huzuruda t&uuml;m&uuml;yle ortadan kaldıran kin ve hasettir. İşte Allah Teala cennette bu ruhsal durumları değiştirecektir. Cennetlikler orada bedbahtlıklara yol a&ccedil;an t&uuml;m bu rezaletlerden kurtulacak, maddi ve manevi temizliğe ulaşacak, bedensel ve ruhsal g&uuml;zelliklere sahip olacaklardır.</p>\r\n\r\n<p>\r\n	Sorunun ikinci b&ouml;l&uuml;m&uuml;n&uuml;n daha iyi anlaşılması i&ccedil;in &ouml;nce kısaca sadizm hastalığı hakkında bilgi verecek, ardından incelemeye ge&ccedil;eceğiz.</p>\r\n\r\n<p>\r\n	Sadizm,[2] başkalarına bedensel, ruhsal ve cinsel acı &ccedil;ektirerek huzura ve lezzete kavuşmanın adıdır. B&ouml;yle bir kimsenin &ouml;zelliklerini ilk olarak 18.yy&rsquo;da Fransız yazar Marquis de Sade romanlarında yazmıştır. Sadizm kelimesi onun adından (de Sade) alınmıştır.[3]</p>\r\n\r\n<p>\r\n	Ama daha &ouml;ncede belirtildiği gibi ruhsal rezaletler &ouml;b&uuml;r d&uuml;nyada yok olacak, cennette kimse bu rezaletlere sahip olmayacak ve bu d&uuml;nyanın sıkıntılarından kurtulacaklardır. Evet, cennetlikler orada ne isteseler hemen hazır olacak[4] ama manevi r&uuml;ştten dolayı bu d&uuml;nyada peşinde oldukları bir&ccedil;ok k&ouml;t&uuml; isteklerden kurtulacak, yerine beklentilerinin &ccedil;ok &uuml;st&uuml;nde olan lezzetlere ulaşcaklar.[5] Bu y&uuml;zden onların olmasıyla beraber kimse bu k&ouml;t&uuml; lezzetlere yanaşmayacaktır. Yine belirtildiği gibi cennetliklerin ruhsal hastalıkları orada tedavi edilecektir.</p>\r\n\r\n<p>\r\n	Buna g&ouml;re bu d&uuml;nyada cinsel istekler kontrol edilir, Allah&rsquo;ın g&ouml;sterdiği yoldan giderek doğru şekilde doyuma ulaşılır ve Allah&rsquo;a itaat edilirse m&uuml;minler i&ccedil;in vaadedilen ahiret nimetlerine ve cennetin manevi lezzetlerine ulaşılabilir, İnşaallah.</p>\r\n\r\n<p>\r\n	Daha fazla bilgi i&ccedil;in bkz:</p>\r\n\r\n<p>\r\n	-İnsan ve Cennette Akletme: Soru: 19038 (Site: 18496)</p>\r\n\r\n<p>\r\n	-Cennette Uyumak: Soru: 20823 (Site: 20098) &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	[1] -A&rsquo;raf/43.</p>\r\n\r\n<p>\r\n	[2] -Sadizm</p>\r\n\r\n<p>\r\n	[3] -tebyan.net, Selamet sayfası: Selamet-i Ruh ve Revan; Efsordegi, Bimariha-i Revani, Musahebe: Dr. M&uuml;&ccedil;teba Cevanbahtı, Tarih: Pazar, 24.9.1387</p>\r\n\r\n<p>\r\n	[4] -Zuhruf/71.</p>\r\n\r\n<p>\r\n	[5] -Secde/17.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','','&nbsp;Ahirette bedensel değişiklikerin yanı sıra ruhsal değişikliklerinde olacağı Kur&rsquo;an&rsquo;daki ayetlerden anlaşılmaktadır. A&rsquo;raf suresinde Allah&rsquo;ın cennetliklere verceği nimetlerden birine ve onların kavuşacağı b&uuml;y&uuml;k huzura işaret ederek ş&ouml;yle buyuruluyor: &lsquo;G&ouml;n&uuml;llerindeki kini, hasedi gideririz.&rsquo;[1]\r\n\r\n\r\n	İnsanların d&uuml;nya yaşamındaki en b&uuml;y&uuml;k sorunlarından biri, kanlı savaşlara, can ve mal kayıplarına neden olmasının yanı sıra ruhsal huzuruda t&uuml;m&uuml;yle ortadan kaldıran kin ve hasettir. İşte Allah Teala cennette bu ruhsal durumları değiştirecektir. Cennetlikler orada bedbahtlıklara yol a&ccedil;an t&uuml;m bu rezaletlerden kurtulacak, maddi ve manevi temizliğe ulaşacak, bedensel ve ruhsal g&uuml;zelliklere sahip olacaklardır.\r\n\r\n\r\n	Sorunun ikinci b&ouml;l&uuml;m&uuml;n&uuml;n daha iyi anlaşılması i&ccedil;in &ouml;nce kısaca sadizm hastalığı hakkında bilgi verecek, ardından incelemeye ge&ccedil;eceğiz.\r\n\r\n\r\n	Sadizm,[2] başkalarına bedensel, ruhsal ve cinsel acı &ccedil;ektirerek huzura ve lezzete kavuşmanın adıdır. B&ouml;yle bir kimsenin &ouml;zelliklerini ilk olarak 18.yy&rsquo;da Fransız yazar Marquis de Sade romanlarında yazmıştır. Sadizm kelimesi onun adından (de Sade) alınmıştır.[3]\r\n\r\n\r\n	Ama daha &ouml;ncede belirtildiği gibi ruhsal rezaletler &ouml;b&uuml;r d&uuml;nyada yok olacak, cennette kimse bu rezaletlere sahip olmayacak ve bu d&uuml;nyanın sıkıntılarından kurtulacaklardır. Evet, cennetlikler orada ne isteseler hemen hazır olacak[4] ama manevi r&uuml;ştten dolayı bu d&uuml;nyada peşinde oldukları bir&ccedil;ok k&ouml;t&uuml; isteklerden kurtulacak, yerine beklentilerinin &ccedil;ok &uuml;st&uuml;nde olan lezzetlere ulaşcaklar.[5] Bu y&uuml;zden onların olmasıyla beraber kimse bu k&ouml;t&uuml; lezzetlere yanaşmayacaktır. Yine belirtildiği gibi cennetliklerin ruhsal hastalıkları orada tedavi edilecektir.\r\n\r\n\r\n	Buna g&ouml;re bu d&uuml;nyada cinsel istekler kontrol edilir, Allah&rsquo;ın g&ouml;sterdiği yoldan giderek doğru şekilde doyuma ulaşılır ve Allah&rsquo;a itaat edilirse m&uuml;minler i&ccedil;in vaadedilen ahiret nimetlerine ve cennetin manevi lezzetlerine ulaşılabilir, İnşaallah.\r\n\r\n\r\n	Daha fazla bilgi i&ccedil;in bkz:\r\n\r\n\r\n	-İnsan ve Cennette Akletme: Soru: 19038 (Site: 18496)\r\n\r\n\r\n	-Cennette Uyumak: Soru: 20823 (Site: 20098) &nbsp;\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	[1] -A&rsquo;raf/43.\r\n\r\n\r\n	[2] -Sadizm\r\n\r\n\r\n	[3] -tebyan.net, Selamet sayfası: Selamet-i Ruh ve Revan; Efsordegi, Bimariha-i Revani, Musahebe: Dr. M&uuml;&ccedil;teba Cevanbahtı, Tarih: Pazar, 24.9.1387\r\n\r\n\r\n	[4] -Zuhruf/71.\r\n\r\n\r\n	[5] -Secde/17.\r\n\r\n\r\n	&nbsp;',''),(491,'tr484','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Duanın zamanı i&ccedil;in yapılan tavsiyelerden biri yağmurun yağdığı zamandır. Ayet ve rivayetler bunun genel nedeninin, yağmurun Allah&rsquo;ın rahmetinin g&ouml;stergesi olduğunu s&ouml;ylemekteler. Allah&rsquo;ın rahmeti şu anda a&ccedil;ıldığına g&ouml;re duanın isticabetine daha fazla &uuml;mit bağlanılabilir.</p>\r\n</div>\r\n','<p>\r\n	&nbsp;Dini &ouml;ğretilerde dua ve isticabeti i&ccedil;in tavsiyler vardır. Bu tavsiyelerin yanı sıra bazı yer ve zamanların &ouml;zelliklerinden dolayı Allah&rsquo;a dua etmek daha fazla tavsiye edilmişlerdir. &nbsp;</p>\r\n\r\n<p>\r\n	Duanın zamanı i&ccedil;in yapılan tavsiyelerden biri yağmurun yağdığı zamandır. Ayet ve rivayetler bunun genel nedeninin, yağmurun Allah&rsquo;ın rahmetinin g&ouml;stergesi olduğunu s&ouml;ylemekteler. Allah&rsquo;ın rahmeti şu anda a&ccedil;ıldığına g&ouml;re duanın isticabetine daha fazla &uuml;mit bağlanılabilir.</p>\r\n\r\n<p>\r\n	S&ouml;z konusu ayet ve rivayetlerden bazıları şunlardır:</p>\r\n\r\n<p>\r\n	Ayetler</p>\r\n\r\n<p>\r\n	-&lsquo;O &ouml;yle biridir ki rahmetinden &ouml;nce bir m&uuml;jde olarak r&uuml;zgarları g&ouml;ndermiştir. Biz, g&ouml;kten tertemiz bir su olan yağmuru yağdırmadayız.&rsquo;[1]</p>\r\n\r\n<p>\r\n	Bir rivayette İmam Sadık (a.s) babasının ayeti ş&ouml;yle tefsir ettiğini buyuruyor: &lsquo;İmam Ali, yılın ilk yağmuru yağdığında başının, y&uuml;z&uuml;n&uuml;n ve elbisesinin ıslanması i&ccedil;in onun altına giderdi. Kendisine yağmurdan ıslanmamak i&ccedil;in &uuml;st&uuml; kapalı bir yere gitmesini s&ouml;ylediklerinde &lsquo;Bu Allah&rsquo;ın arşına yakın olan sudur.&rsquo; diye buyururdu...&rsquo;[2]</p>\r\n\r\n<p>\r\n	-&lsquo;Size m&uuml;jdeci r&uuml;zgarları g&ouml;ndermesi ve rahmetini size tattırması O&#39;nun ayetlerindendir.&rsquo;[3]</p>\r\n\r\n<p>\r\n	M&uuml;fessirler, ayetteki &lsquo;M&uuml;jdeci&rsquo;yi yağmurun nazil olması diye tefsir etmişlerdir.[4]</p>\r\n\r\n<p>\r\n	Rivayetler</p>\r\n\r\n<p>\r\n	1- İmam Sadık (a.s) ş&ouml;yle buyuruyor: &lsquo;D&ouml;rt zamanda dua edin: R&uuml;zgar eserken, zeval vakti (&ouml;ğle namazının girdiği vakit), yağmur yağdığında ve şehidin ilk kanının d&ouml;k&uuml;ld&uuml;ğ&uuml; anda. &Ccedil;&uuml;nk&uuml; bu zamanlarda g&ouml;ğ&uuml;n kapıları a&ccedil;ılmaktadır.&rsquo;[5]</p>\r\n\r\n<p>\r\n	2- İmam Sadık (a.s), Emir&uuml;&rsquo;l-M&uuml;minin&rsquo;in (a.s) ş&ouml;yle buyurduğunu rivayet eder: &lsquo;D&ouml;rt yerde dua etmeyi ganimet bilin: Kur&rsquo;an okurken, ezan okunurken, yağmur yağarken ve iki ordu cihad i&ccedil;in karşı karşıya geldiğinde.&rsquo;[6]</p>\r\n\r\n<p>\r\n	3- İmam Ali (a.s) ş&ouml;yle buyuruyor: &lsquo;Beş yerde dua etmeyi ganimet bilin: Kur&rsquo;an okurken, ezan okunurken, yağmur yağarken, iki saf şehadet i&ccedil;in karşı karşıya geldiğinde ve mazlum dua ederken; &ccedil;&uuml;nk&uuml; mazlum dua ettiğinde arştan hicap kaldırırlır.&rsquo;[7]</p>\r\n\r\n<p>\r\n	4- İmam Sadık (a.s) buyuruyor: &lsquo;Emir&uuml;&rsquo;l-M&uuml;minin&rsquo;in (a.s) ashabına ilim &ouml;ğretirken onlara ş&ouml;yle buyurdu: G&ouml;ğ&uuml;n kapıları beş vakitte a&ccedil;ılır: Yağmur yağarken, d&uuml;şmanla cihad ederken, ezan okunurken, Kur&rsquo;an okurken, &ouml;ğle vakti girdiğinde ve şafak vaktinde.&rsquo;[8]</p>\r\n\r\n<p>\r\n	&nbsp;5- İmam Sadık (a.s) ş&ouml;yle buyuruyor: &lsquo;&Uuml;&ccedil; vakit var ki o vakitlerde Allah&rsquo;ın duaya isticabet etmesi i&ccedil;in herhangi bir engel yoktur: Farz namazından sonra edilen dua, yağmur yağdığı vakit ve yery&uuml;z&uuml;nde normalin dışında Allah&rsquo;ın kudretini ortaya koyacak alametler kendini g&ouml;sterdiğinde.&rsquo;[9]</p>\r\n\r\n<p>\r\n	Duanın nasıl edileceği ve şartları hakkında daha fazla bilgi i&ccedil;in aşağıdaki dizinlere bkz:</p>\r\n\r\n<p>\r\n	-Duanın Kesin Olarak Kabul Olmasının Şartları: Soru: 1843 (Soru: 2184)</p>\r\n\r\n<p>\r\n	-Duanın Felsefesi: Soru: 8961 (Site: 9037)</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	[1] -Furkan/48</p>\r\n\r\n<p>\r\n	[2] -Bahrani, Seyyid Haşim, el-Burhan Fi-Tefsiri&rsquo;l-Kur&rsquo;an, c.3, s.337, Bonyad-ı Bi&rsquo;set, Tahran, HK.1416.</p>\r\n\r\n<p>\r\n	[3] -Rum/46</p>\r\n\r\n<p>\r\n	[4] -Tabersi, Fazl b. Hasan, Mecmau&rsquo;l-Beyan Fi-Tefsiri&rsquo;l-Kur&rsquo;an, c.8, s.483, İntişarat-ı Nasır H&uuml;srev, Tahran, HŞ.1372.</p>\r\n\r\n<p>\r\n	[5] -Kuleyni, Muhammed b. Yakup, Kafi, c.2, s.476, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HŞ.1365</p>\r\n\r\n<p>\r\n	[6] -a.g.e, s.477.</p>\r\n\r\n<p>\r\n	[7] -Şeyh Saduk, Emali, s.110, İntişarat-ı Kitaphane-i İslamiyye, HŞ.1362.</p>\r\n\r\n<p>\r\n	[8] -Şeyh Saduk, Hisal, c.1, s.303, H.3, İntişarat-ı Camiay-ı M&uuml;derrisin, Kum, HK.1403.</p>\r\n\r\n<p>\r\n	[9] -Şeyh Tusi, Emali, s.208, İntişarat-ı Daru&rsquo;s-Sakafe, Kum, HK.1414.</p>\r\n','Duanın zamanı i&ccedil;in yapılan tavsiyelerden biri yağmurun yağdığı zamandır. Ayet ve rivayetler bunun genel nedeninin, yağmurun Allah&rsquo;ın rahmetinin g&ouml;stergesi olduğunu s&ouml;ylemekteler. Allah&rsquo;ın rahmeti şu anda a&ccedil;ıldığına g&ouml;re duanın isticabetine daha fazla &uuml;mit bağlanılabilir.','&nbsp;Dini &ouml;ğretilerde dua ve isticabeti i&ccedil;in tavsiyler vardır. Bu tavsiyelerin yanı sıra bazı yer ve zamanların &ouml;zelliklerinden dolayı Allah&rsquo;a dua etmek daha fazla tavsiye edilmişlerdir. &nbsp;\r\n\r\n\r\n	Duanın zamanı i&ccedil;in yapılan tavsiyelerden biri yağmurun yağdığı zamandır. Ayet ve rivayetler bunun genel nedeninin, yağmurun Allah&rsquo;ın rahmetinin g&ouml;stergesi olduğunu s&ouml;ylemekteler. Allah&rsquo;ın rahmeti şu anda a&ccedil;ıldığına g&ouml;re duanın isticabetine daha fazla &uuml;mit bağlanılabilir.\r\n\r\n\r\n	S&ouml;z konusu ayet ve rivayetlerden bazıları şunlardır:\r\n\r\n\r\n	Ayetler\r\n\r\n\r\n	-&lsquo;O &ouml;yle biridir ki rahmetinden &ouml;nce bir m&uuml;jde olarak r&uuml;zgarları g&ouml;ndermiştir. Biz, g&ouml;kten tertemiz bir su olan yağmuru yağdırmadayız.&rsquo;[1]\r\n\r\n\r\n	Bir rivayette İmam Sadık (a.s) babasının ayeti ş&ouml;yle tefsir ettiğini buyuruyor: &lsquo;İmam Ali, yılın ilk yağmuru yağdığında başının, y&uuml;z&uuml;n&uuml;n ve elbisesinin ıslanması i&ccedil;in onun altına giderdi. Kendisine yağmurdan ıslanmamak i&ccedil;in &uuml;st&uuml; kapalı bir yere gitmesini s&ouml;ylediklerinde &lsquo;Bu Allah&rsquo;ın arşına yakın olan sudur.&rsquo; diye buyururdu...&rsquo;[2]\r\n\r\n\r\n	-&lsquo;Size m&uuml;jdeci r&uuml;zgarları g&ouml;ndermesi ve rahmetini size tattırması O&#39;nun ayetlerindendir.&rsquo;[3]\r\n\r\n\r\n	M&uuml;fessirler, ayetteki &lsquo;M&uuml;jdeci&rsquo;yi yağmurun nazil olması diye tefsir etmişlerdir.[4]\r\n\r\n\r\n	Rivayetler\r\n\r\n\r\n	1- İmam Sadık (a.s) ş&ouml;yle buyuruyor: &lsquo;D&ouml;rt zamanda dua edin: R&uuml;zgar eserken, zeval vakti (&ouml;ğle namazının girdiği vakit), yağmur yağdığında ve şehidin ilk kanının d&ouml;k&uuml;ld&uuml;ğ&uuml; anda. &Ccedil;&uuml;nk&uuml; bu zamanlarda g&ouml;ğ&uuml;n kapıları a&ccedil;ılmaktadır.&rsquo;[5]\r\n\r\n\r\n	2- İmam Sadık (a.s), Emir&uuml;&rsquo;l-M&uuml;minin&rsquo;in (a.s) ş&ouml;yle buyurduğunu rivayet eder: &lsquo;D&ouml;rt yerde dua etmeyi ganimet bilin: Kur&rsquo;an okurken, ezan okunurken, yağmur yağarken ve iki ordu cihad i&ccedil;in karşı karşıya geldiğinde.&rsquo;[6]\r\n\r\n\r\n	3- İmam Ali (a.s) ş&ouml;yle buyuruyor: &lsquo;Beş yerde dua etmeyi ganimet bilin: Kur&rsquo;an okurken, ezan okunurken, yağmur yağarken, iki saf şehadet i&ccedil;in karşı karşıya geldiğinde ve mazlum dua ederken; &ccedil;&uuml;nk&uuml; mazlum dua ettiğinde arştan hicap kaldırırlır.&rsquo;[7]\r\n\r\n\r\n	4- İmam Sadık (a.s) buyuruyor: &lsquo;Emir&uuml;&rsquo;l-M&uuml;minin&rsquo;in (a.s) ashabına ilim &ouml;ğretirken onlara ş&ouml;yle buyurdu: G&ouml;ğ&uuml;n kapıları beş vakitte a&ccedil;ılır: Yağmur yağarken, d&uuml;şmanla cihad ederken, ezan okunurken, Kur&rsquo;an okurken, &ouml;ğle vakti girdiğinde ve şafak vaktinde.&rsquo;[8]\r\n\r\n\r\n	&nbsp;5- İmam Sadık (a.s) ş&ouml;yle buyuruyor: &lsquo;&Uuml;&ccedil; vakit var ki o vakitlerde Allah&rsquo;ın duaya isticabet etmesi i&ccedil;in herhangi bir engel yoktur: Farz namazından sonra edilen dua, yağmur yağdığı vakit ve yery&uuml;z&uuml;nde normalin dışında Allah&rsquo;ın kudretini ortaya koyacak alametler kendini g&ouml;sterdiğinde.&rsquo;[9]\r\n\r\n\r\n	Duanın nasıl edileceği ve şartları hakkında daha fazla bilgi i&ccedil;in aşağıdaki dizinlere bkz:\r\n\r\n\r\n	-Duanın Kesin Olarak Kabul Olmasının Şartları: Soru: 1843 (Soru: 2184)\r\n\r\n\r\n	-Duanın Felsefesi: Soru: 8961 (Site: 9037)\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	[1] -Furkan/48\r\n\r\n\r\n	[2] -Bahrani, Seyyid Haşim, el-Burhan Fi-Tefsiri&rsquo;l-Kur&rsquo;an, c.3, s.337, Bonyad-ı Bi&rsquo;set, Tahran, HK.1416.\r\n\r\n\r\n	[3] -Rum/46\r\n\r\n\r\n	[4] -Tabersi, Fazl b. Hasan, Mecmau&rsquo;l-Beyan Fi-Tefsiri&rsquo;l-Kur&rsquo;an, c.8, s.483, İntişarat-ı Nasır H&uuml;srev, Tahran, HŞ.1372.\r\n\r\n\r\n	[5] -Kuleyni, Muhammed b. Yakup, Kafi, c.2, s.476, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HŞ.1365\r\n\r\n\r\n	[6] -a.g.e, s.477.\r\n\r\n\r\n	[7] -Şeyh Saduk, Emali, s.110, İntişarat-ı Kitaphane-i İslamiyye, HŞ.1362.\r\n\r\n\r\n	[8] -Şeyh Saduk, Hisal, c.1, s.303, H.3, İntişarat-ı Camiay-ı M&uuml;derrisin, Kum, HK.1403.\r\n\r\n\r\n	[9] -Şeyh Tusi, Emali, s.208, İntişarat-ı Daru&rsquo;s-Sakafe, Kum, HK.1414.'),(492,'tr483','<p>\r\n	<br />\r\n	&nbsp;Bu konuda fakihlerin bazı g&ouml;r&uuml;şlerine yer veriyoruz:</p>\r\n\r\n<p>\r\n	Fakihlerin &ccedil;oğuna g&ouml;re &ccedil;ocuğa s&uuml;t vermenin en az s&uuml;resi yirmi bir aydır.[1] Bazılarına g&ouml;re ise iki yıla kadar s&uuml;t vermek caiz ve m&uuml;stehaptır. Bu a&ccedil;ıdan baktığımızda fakihlerin &ccedil;oğunun bu konudaki g&ouml;r&uuml;şlerinin arasında fazla bir fark olmadığını g&ouml;rmekteyiz. &Ouml;rneğin:</p>\r\n\r\n<p>\r\n	1- İmkan dahilinde &ccedil;ocuğa iki yıl s&uuml;t vermek m&uuml;stehaptır.[2]</p>\r\n\r\n<p>\r\n	2- &Ccedil;ocuğa yirmi bir ay s&uuml;t vermek m&uuml;stehaptır. İki yıldan fazla s&uuml;t vermek doğru değildir.[3]</p>\r\n\r\n<p>\r\n	3- &Ccedil;ocuğa en az s&uuml;t verme s&uuml;resi yirmi bir aydır.[4]</p>\r\n\r\n<p>\r\n	Bazı fakihlerinde iki yıldan fazla s&uuml;t verme hakkındaki fetvaları ş&ouml;yledir: &nbsp;</p>\r\n\r\n<p>\r\n	4- İhtiyata g&ouml;re &ccedil;ocuğa iki yıldan fazla s&uuml;t verilmemelidir.[5]</p>\r\n\r\n<p>\r\n	5- &Ccedil;ocuğa iki yılı (24 ay) iki &uuml;&ccedil; ay aşana kadar s&uuml;t vermek caizdir.[6]</p>\r\n\r\n<p>\r\n	Daha fazla bilgi i&ccedil;in: Bakara/233 ile Ahkaf/15. Ayetlerinin Arasındaki İhtilafı Gidermenin Yolu: Soru:6499 (Site:6946) dizinine bakabilirsiniz.</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	-------------<br />\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	[1] -Allame Hilli, Hasan b. Yusuf, Tebsiretu&rsquo;l-M&uuml;teellimin Fi Ahkami&rsquo;d-Din, s.143, M&uuml;essese-i &Ccedil;ap ve Neşr-i Vabeste Be Vezaret-i Ferheng ve İrşad-ı İslami, Tahran, 1. Baskı, HK.1411; Tebrizi (r.a), Cevad, İstiftaat-ı Cedid, c.1, s.372, Soru:1661, Kum, 1. Baskı, Bi Na, Bi Ta.</p>\r\n\r\n<p>\r\n	[2] -Mesela: İmam Humeyni, Seyyid Ruhullah, Tevzihu&rsquo;l-Mesail, Muhakkik ve Musahhih: Gulipur Gilani, M&uuml;slim, s.522, Mesele:2366, M&uuml;essese-i Tanzim ve Neşr-i Asar-ı İmam Humeyni (r.a), Kum, 1. Baskı, HK.1426; Fazıl Lenkerani (r.a) Muhammed, Risale-i Tevzihu&rsquo;l-Mesail, s.477, Mesele:1978, Bi Ta, Kum, 114. Baskı, HK.1426; Subhani, Cafer, Risale-i Tevzihu&rsquo;l-Mesail, s.464, Mesele:2132, M&uuml;essese-i İmam Sadık (a.s), Kum, 3. Baskı, HK.1429.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	[3] -Sistani gibi; İmam Humeyni, Tevzihu&rsquo;l-Mesail (Haşiyeli), Muhakkik ve Musahhih: Beni Haşim Humeyni, Seyyid Muhammed H&uuml;seyin, c.2, s.512, Mesele:2491, Defter-i İntişarat-ı İslami, Kum, 8. Baskı, HK.1424. &nbsp;</p>\r\n\r\n<p>\r\n	[4] -Tebrizi (r.a), Cevad, a.g.e, c.1, s.372, Soru:1661, Kum, 1. Baskı, Bi Na, Bi Ta.</p>\r\n\r\n<p>\r\n	[5] -Şubeyri Zencani, Seyyid Musa, Risale-i Tevzihu&rsquo;l-Mesail, s.540, Mesele:2500, İntişarat-ı Selsebil, Kum, 1. Baskı, HK.1430.</p>\r\n\r\n<p>\r\n	[6] -Muhakkik-i Hilli, Necmuddin Cafer b. Hasan, el-Muhtasari&rsquo;n-Nafi Fi-Fıkhi&rsquo;l-İmamiyye, c.1, s.194, M&uuml;essesetu&rsquo;l-Matbuati&rsquo;d-Diniyye, Kum, 8. Baskı, HK.1418.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','','&nbsp;Bu konuda fakihlerin bazı g&ouml;r&uuml;şlerine yer veriyoruz:\r\n\r\n\r\n	Fakihlerin &ccedil;oğuna g&ouml;re &ccedil;ocuğa s&uuml;t vermenin en az s&uuml;resi yirmi bir aydır.[1] Bazılarına g&ouml;re ise iki yıla kadar s&uuml;t vermek caiz ve m&uuml;stehaptır. Bu a&ccedil;ıdan baktığımızda fakihlerin &ccedil;oğunun bu konudaki g&ouml;r&uuml;şlerinin arasında fazla bir fark olmadığını g&ouml;rmekteyiz. &Ouml;rneğin:\r\n\r\n\r\n	1- İmkan dahilinde &ccedil;ocuğa iki yıl s&uuml;t vermek m&uuml;stehaptır.[2]\r\n\r\n\r\n	2- &Ccedil;ocuğa yirmi bir ay s&uuml;t vermek m&uuml;stehaptır. İki yıldan fazla s&uuml;t vermek doğru değildir.[3]\r\n\r\n\r\n	3- &Ccedil;ocuğa en az s&uuml;t verme s&uuml;resi yirmi bir aydır.[4]\r\n\r\n\r\n	Bazı fakihlerinde iki yıldan fazla s&uuml;t verme hakkındaki fetvaları ş&ouml;yledir: &nbsp;\r\n\r\n\r\n	4- İhtiyata g&ouml;re &ccedil;ocuğa iki yıldan fazla s&uuml;t verilmemelidir.[5]\r\n\r\n\r\n	5- &Ccedil;ocuğa iki yılı (24 ay) iki &uuml;&ccedil; ay aşana kadar s&uuml;t vermek caizdir.[6]\r\n\r\n\r\n	Daha fazla bilgi i&ccedil;in: Bakara/233 ile Ahkaf/15. Ayetlerinin Arasındaki İhtilafı Gidermenin Yolu: Soru:6499 (Site:6946) dizinine bakabilirsiniz.\r\n\r\n\r\n	&nbsp;\r\n	-------------\r\n	&nbsp;\r\n\r\n\r\n	[1] -Allame Hilli, Hasan b. Yusuf, Tebsiretu&rsquo;l-M&uuml;teellimin Fi Ahkami&rsquo;d-Din, s.143, M&uuml;essese-i &Ccedil;ap ve Neşr-i Vabeste Be Vezaret-i Ferheng ve İrşad-ı İslami, Tahran, 1. Baskı, HK.1411; Tebrizi (r.a), Cevad, İstiftaat-ı Cedid, c.1, s.372, Soru:1661, Kum, 1. Baskı, Bi Na, Bi Ta.\r\n\r\n\r\n	[2] -Mesela: İmam Humeyni, Seyyid Ruhullah, Tevzihu&rsquo;l-Mesail, Muhakkik ve Musahhih: Gulipur Gilani, M&uuml;slim, s.522, Mesele:2366, M&uuml;essese-i Tanzim ve Neşr-i Asar-ı İmam Humeyni (r.a), Kum, 1. Baskı, HK.1426; Fazıl Lenkerani (r.a) Muhammed, Risale-i Tevzihu&rsquo;l-Mesail, s.477, Mesele:1978, Bi Ta, Kum, 114. Baskı, HK.1426; Subhani, Cafer, Risale-i Tevzihu&rsquo;l-Mesail, s.464, Mesele:2132, M&uuml;essese-i İmam Sadık (a.s), Kum, 3. Baskı, HK.1429.&nbsp; &nbsp;\r\n\r\n\r\n	[3] -Sistani gibi; İmam Humeyni, Tevzihu&rsquo;l-Mesail (Haşiyeli), Muhakkik ve Musahhih: Beni Haşim Humeyni, Seyyid Muhammed H&uuml;seyin, c.2, s.512, Mesele:2491, Defter-i İntişarat-ı İslami, Kum, 8. Baskı, HK.1424. &nbsp;\r\n\r\n\r\n	[4] -Tebrizi (r.a), Cevad, a.g.e, c.1, s.372, Soru:1661, Kum, 1. Baskı, Bi Na, Bi Ta.\r\n\r\n\r\n	[5] -Şubeyri Zencani, Seyyid Musa, Risale-i Tevzihu&rsquo;l-Mesail, s.540, Mesele:2500, İntişarat-ı Selsebil, Kum, 1. Baskı, HK.1430.\r\n\r\n\r\n	[6] -Muhakkik-i Hilli, Necmuddin Cafer b. Hasan, el-Muhtasari&rsquo;n-Nafi Fi-Fıkhi&rsquo;l-İmamiyye, c.1, s.194, M&uuml;essesetu&rsquo;l-Matbuati&rsquo;d-Diniyye, Kum, 8. Baskı, HK.1418.\r\n\r\n\r\n	&nbsp;',''),(493,'tr482','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Rahman suresinde ilahi nimetler sayılmaktadır. Her nimetten sonra <strong><em>&lsquo;Artık Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?&rsquo;</em></strong> ayeti ile muhataplardan bu nimetler i&ccedil;in ikrar almayı ama&ccedil;lamaktadır. Bu surede &ccedil;eşitli maddi ve manevi nimetler sayılmıştır. Bunların Allah&rsquo;ın nimetleri olarak sayılmasının manası t&uuml;m&uuml;n&uuml;n hayıra ve saadete neden olacağını g&ouml;stermez. Onların nimet olup olmadığı konusunda genelliklerine bakmak gerekir. İlk bakışta &ouml;l&uuml;m ve cehennem azaplarının ilahi nimet olarak g&ouml;rmek zor olabilir, ama bakış a&ccedil;ımızı genişletir ve konuyu t&uuml;m y&ouml;nleriyle ele alırsak &ouml;l&uuml;m&uuml;n, aşık m&uuml;mine geldiği durumlardaki gibi arzulara ve maddi d&uuml;nyadan kurtulup Allah&rsquo;a ulaşmak i&ccedil;in bir vesile olduğunu g&ouml;receğiz.</p>\r\n\r\n	<p dir=\"ltr\" style=\"text-align: justify;\">\r\n		Yine &ouml;l&uuml;m, ahireti hatırlattığı i&ccedil;in ilahi nimetlerin i&ccedil;inde yer almaktadır. Cehennem azabıda Allah&rsquo;a yakınlaşmak ve g&uuml;nahları terketmek konusunda bir t&uuml;r &ccedil;ok etkili &ouml;nleyici bir role sahiptir. Kısacası bu olumlu y&ouml;nler g&ouml;z &ouml;n&uuml;ne alındığında ve onu başka konumlarla mukayese ettiğimizde ilahi nimetler grubundan sayabiliriz. &nbsp;&nbsp;</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;Rahman suresi genel olarak Allah&rsquo;ın insanları gark ettiği maddi ve manevi nimetleri anlatmaktadır. &Ouml;yle ki bu sureye Rahmet veya Nimet adı bile verilebilir. Bu y&uuml;zden Allah&rsquo;ın geniş rahmetini anlatan sure m&uuml;barek Rahman adıyla başlamıştır.[1]</p>\r\n\r\n<p>\r\n	Ama her yaratılışın nimet grubunda olması i&ccedil;in her yerde rahatlığa ve g&uuml;zelliğe g&ouml;t&uuml;rmesi gerekli değildir, aksine nimet olmak i&ccedil;in &ccedil;ok hayıra sahip olması yeterlidir. Ona genel olarak baktığımızda bazı &ouml;zel durumlarda azaba neden olsada faydasının zararından &ccedil;ok olduğunu g&ouml;receğiz.</p>\r\n\r\n<p>\r\n	S&ouml;z konusu ayetlerde anlatılanları da ilahi nimetler olarak sayabilmemiz i&ccedil;in aynı şeyi g&ouml;z &ouml;n&uuml;ne alarak onların genelliğine bakmamız gerekir. Surenin &lsquo;Yerin &uuml;st&uuml;nde ne varsa fanidir.&rsquo; ayetine (26) baktığımızda nimetler konusunda insanın fenası zikredilmiştir. Tefsir-i N&uuml;mune&rsquo;de s&ouml;ylenen ihtimallerin t&uuml;m&uuml;nden yola &ccedil;ıkarak &ouml;l&uuml;m ve fenalığı ilahi nimetlerden sayabiliriz: &lsquo;&Ouml;l&uuml;m ve fena nasıl ilahi nimetlerden olabilirler? Bu fena mutlak bir fena olmadığı, beka alemine a&ccedil;ılan pencere olduğu ve ebedi yaşama ulaşmak i&ccedil;in ge&ccedil;ilmesi gereken bir yol olduğu i&ccedil;in nimet olabilir. D&uuml;nya onca nimetine rağmen m&uuml;minin zindanıdır. D&uuml;nyadan ayrılmak bu dar ve karanlık yerden kurtulmak demektir.</p>\r\n\r\n<p>\r\n	Veya ge&ccedil;miş nimetleri zikretmek, gaflete d&uuml;şmeye ve bazılarının d&uuml;nya yaşamına, &ccedil;eşitli yiyecekler, i&ccedil;ecekler, inci, mercan ve bineklere dalmalarına neden olabilir. Bu y&uuml;zden d&uuml;nyanın beka evi olmadığını, ona bağlanmamayı ve Allah yolunun dışında kullanmamalarını hatırlatıyor. Bu hatırlatma bile b&uuml;y&uuml;k bir nimettir.&rsquo;[2]</p>\r\n\r\n<p>\r\n	Bu ihtimallerin her birine g&ouml;re &ouml;l&uuml;m ilahi nimetlerdendir ve genel bir bakışla ve t&uuml;m y&ouml;nleriyle ele alındığında nimetten başka bir şey olmadığı g&ouml;r&uuml;lecektir; dolayısıyla onu surenin siyakının dışında tutamayız.</p>\r\n\r\n<p>\r\n	Rahman suresinin nimet diye nitelediği azap ve cehennem ayetleri olan ikinci grup ayetlerin &uuml;zerinde biraz d&uuml;ş&uuml;nmek gerekir. &Ouml;rneğin: &lsquo;&Uuml;st&uuml;n&uuml;ze bir ateş yalımı ve erimiş bakır g&ouml;nderilir de ka&ccedil;amazsınız.&rsquo;[3] &lsquo;Su&ccedil;lular, y&uuml;zlerindeki alametten tanınırlar da per&ccedil;emlerinden ve ayaklarından yakalanırlar.&rsquo;[4] &lsquo;Cehennemle i&ccedil;ecekleri kaynar suyun arasında dolanıp dururlar.&rsquo;[5] İlk bakışta bu ayetlerin ilahi rahmetle uyuşmadığı ş&uuml;phesi doğabilir ve onları ilahi nimetlerden saymak şaşırtıcı gelebilir, ama onlara derinlemesine bakmak gerekir. Bunları getirmek, bir annenin &ccedil;ocuğunun &ccedil;ok yemek yemesine engel olmak i&ccedil;in onun dikkatini yemekten kaynaklanan hastalıklara &ccedil;ekerek bu hatasından uzaklaştırması gibidir. Allah Teala&rsquo;da cehennem ve azaplarını hatırlatarak insanları uyarmaktadır. Bu azapları zikretmek insanların doğru yolda kalmasını sağlar. B&ouml;yle bir azap ve cehennem işin i&ccedil;inde olmasaydı b&uuml;y&uuml;k sapıklığa d&uuml;şerlerdi. Onları g&uuml;nahlardan sakındırmanın tek yolu cehennemdir.</p>\r\n\r\n<p>\r\n	Buna g&ouml;re azaplarıda bu a&ccedil;ıdan nimetlerden sayabiliriz. Nitekim ceza kanunları vardır ve toplumda d&uuml;zeni sağlamak i&ccedil;in emniyet g&uuml;&ccedil;leri aracılığıyla uygulanmaktadırlar. Bunu, hakka aykırı diye niteleyemeyiz. Cehennem ve azabının yaratılmasını da insanın hidayetinin doğrultusunda olduğunu farzetmeliyiz.&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	-----------<br />\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	[1] -Mekarim Şirazi, Nasir, Tefsir-i N&uuml;mune, c.23, s.91, Daru&rsquo;l-K&uuml;t&uuml;b&uuml;&rsquo;l-İslamiyye, 1. Baskı, Tahran, HŞ.1374.</p>\r\n\r\n<p>\r\n	[2] -a.g.e. c.23, s.125.</p>\r\n\r\n<p>\r\n	[3] -Rahman/35</p>\r\n\r\n<p>\r\n	[4] -Rahman/41</p>\r\n\r\n<p>\r\n	[5] -Rahman/44</p>\r\n','Rahman suresinde ilahi nimetler sayılmaktadır. Her nimetten sonra &lsquo;Artık Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?&rsquo; ayeti ile muhataplardan bu nimetler i&ccedil;in ikrar almayı ama&ccedil;lamaktadır. Bu surede &ccedil;eşitli maddi ve manevi nimetler sayılmıştır. Bunların Allah&rsquo;ın nimetleri olarak sayılmasının manası t&uuml;m&uuml;n&uuml;n hayıra ve saadete neden olacağını g&ouml;stermez. Onların nimet olup olmadığı konusunda genelliklerine bakmak gerekir. İlk bakışta &ouml;l&uuml;m ve cehennem azaplarının ilahi nimet olarak g&ouml;rmek zor olabilir, ama bakış a&ccedil;ımızı genişletir ve konuyu t&uuml;m y&ouml;nleriyle ele alırsak &ouml;l&uuml;m&uuml;n, aşık m&uuml;mine geldiği durumlardaki gibi arzulara ve maddi d&uuml;nyadan kurtulup Allah&rsquo;a ulaşmak i&ccedil;in bir vesile olduğunu g&ouml;receğiz.\r\n\r\n	\r\n		Yine &ouml;l&uuml;m, ahireti hatırlattığı i&ccedil;in ilahi nimetlerin i&ccedil;inde yer almaktadır. Cehennem azabıda Allah&rsquo;a yakınlaşmak ve g&uuml;nahları terketmek konusunda bir t&uuml;r &ccedil;ok etkili &ouml;nleyici bir role sahiptir. Kısacası bu olumlu y&ouml;nler g&ouml;z &ouml;n&uuml;ne alındığında ve onu başka konumlarla mukayese ettiğimizde ilahi nimetler grubundan sayabiliriz. &nbsp;&nbsp;','&nbsp;Rahman suresi genel olarak Allah&rsquo;ın insanları gark ettiği maddi ve manevi nimetleri anlatmaktadır. &Ouml;yle ki bu sureye Rahmet veya Nimet adı bile verilebilir. Bu y&uuml;zden Allah&rsquo;ın geniş rahmetini anlatan sure m&uuml;barek Rahman adıyla başlamıştır.[1]\r\n\r\n\r\n	Ama her yaratılışın nimet grubunda olması i&ccedil;in her yerde rahatlığa ve g&uuml;zelliğe g&ouml;t&uuml;rmesi gerekli değildir, aksine nimet olmak i&ccedil;in &ccedil;ok hayıra sahip olması yeterlidir. Ona genel olarak baktığımızda bazı &ouml;zel durumlarda azaba neden olsada faydasının zararından &ccedil;ok olduğunu g&ouml;receğiz.\r\n\r\n\r\n	S&ouml;z konusu ayetlerde anlatılanları da ilahi nimetler olarak sayabilmemiz i&ccedil;in aynı şeyi g&ouml;z &ouml;n&uuml;ne alarak onların genelliğine bakmamız gerekir. Surenin &lsquo;Yerin &uuml;st&uuml;nde ne varsa fanidir.&rsquo; ayetine (26) baktığımızda nimetler konusunda insanın fenası zikredilmiştir. Tefsir-i N&uuml;mune&rsquo;de s&ouml;ylenen ihtimallerin t&uuml;m&uuml;nden yola &ccedil;ıkarak &ouml;l&uuml;m ve fenalığı ilahi nimetlerden sayabiliriz: &lsquo;&Ouml;l&uuml;m ve fena nasıl ilahi nimetlerden olabilirler? Bu fena mutlak bir fena olmadığı, beka alemine a&ccedil;ılan pencere olduğu ve ebedi yaşama ulaşmak i&ccedil;in ge&ccedil;ilmesi gereken bir yol olduğu i&ccedil;in nimet olabilir. D&uuml;nya onca nimetine rağmen m&uuml;minin zindanıdır. D&uuml;nyadan ayrılmak bu dar ve karanlık yerden kurtulmak demektir.\r\n\r\n\r\n	Veya ge&ccedil;miş nimetleri zikretmek, gaflete d&uuml;şmeye ve bazılarının d&uuml;nya yaşamına, &ccedil;eşitli yiyecekler, i&ccedil;ecekler, inci, mercan ve bineklere dalmalarına neden olabilir. Bu y&uuml;zden d&uuml;nyanın beka evi olmadığını, ona bağlanmamayı ve Allah yolunun dışında kullanmamalarını hatırlatıyor. Bu hatırlatma bile b&uuml;y&uuml;k bir nimettir.&rsquo;[2]\r\n\r\n\r\n	Bu ihtimallerin her birine g&ouml;re &ouml;l&uuml;m ilahi nimetlerdendir ve genel bir bakışla ve t&uuml;m y&ouml;nleriyle ele alındığında nimetten başka bir şey olmadığı g&ouml;r&uuml;lecektir; dolayısıyla onu surenin siyakının dışında tutamayız.\r\n\r\n\r\n	Rahman suresinin nimet diye nitelediği azap ve cehennem ayetleri olan ikinci grup ayetlerin &uuml;zerinde biraz d&uuml;ş&uuml;nmek gerekir. &Ouml;rneğin: &lsquo;&Uuml;st&uuml;n&uuml;ze bir ateş yalımı ve erimiş bakır g&ouml;nderilir de ka&ccedil;amazsınız.&rsquo;[3] &lsquo;Su&ccedil;lular, y&uuml;zlerindeki alametten tanınırlar da per&ccedil;emlerinden ve ayaklarından yakalanırlar.&rsquo;[4] &lsquo;Cehennemle i&ccedil;ecekleri kaynar suyun arasında dolanıp dururlar.&rsquo;[5] İlk bakışta bu ayetlerin ilahi rahmetle uyuşmadığı ş&uuml;phesi doğabilir ve onları ilahi nimetlerden saymak şaşırtıcı gelebilir, ama onlara derinlemesine bakmak gerekir. Bunları getirmek, bir annenin &ccedil;ocuğunun &ccedil;ok yemek yemesine engel olmak i&ccedil;in onun dikkatini yemekten kaynaklanan hastalıklara &ccedil;ekerek bu hatasından uzaklaştırması gibidir. Allah Teala&rsquo;da cehennem ve azaplarını hatırlatarak insanları uyarmaktadır. Bu azapları zikretmek insanların doğru yolda kalmasını sağlar. B&ouml;yle bir azap ve cehennem işin i&ccedil;inde olmasaydı b&uuml;y&uuml;k sapıklığa d&uuml;şerlerdi. Onları g&uuml;nahlardan sakındırmanın tek yolu cehennemdir.\r\n\r\n\r\n	Buna g&ouml;re azaplarıda bu a&ccedil;ıdan nimetlerden sayabiliriz. Nitekim ceza kanunları vardır ve toplumda d&uuml;zeni sağlamak i&ccedil;in emniyet g&uuml;&ccedil;leri aracılığıyla uygulanmaktadırlar. Bunu, hakka aykırı diye niteleyemeyiz. Cehennem ve azabının yaratılmasını da insanın hidayetinin doğrultusunda olduğunu farzetmeliyiz.&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;\r\n	-----------\r\n	&nbsp;\r\n\r\n\r\n	[1] -Mekarim Şirazi, Nasir, Tefsir-i N&uuml;mune, c.23, s.91, Daru&rsquo;l-K&uuml;t&uuml;b&uuml;&rsquo;l-İslamiyye, 1. Baskı, Tahran, HŞ.1374.\r\n\r\n\r\n	[2] -a.g.e. c.23, s.125.\r\n\r\n\r\n	[3] -Rahman/35\r\n\r\n\r\n	[4] -Rahman/41\r\n\r\n\r\n	[5] -Rahman/44'),(494,'tr502','<p>\r\n	<br />\r\n	&ldquo;Şa&rsquo;ri&rdquo;, &ldquo;M&uuml;rzem&rdquo; gibi başka adları da olan bir yıldızdır ve &ldquo;Cevza&rdquo; yıldızından sonra g&ouml;kte g&ouml;r&uuml;nmektedir.[1] Bazıları da &ldquo;Şa&rsquo;ri&rdquo;yi iki yıldızın adı bilmiştir.[2] Bu yıldız veya yıldızlara bazı Arap ve Arap olmayan kabileler tapmakta ve &ccedil;ok saygı duymaktaydı![3] Y&uuml;ce Allah t&uuml;m yıldızlar ve varlıkların yaratıcısı olmasına karşın b&ouml;yle yanlış bir inancı reddetmek i&ccedil;in Kur&rsquo;an-ı Kerim Necm suresi 59. ayette sayısız yıldızlar arasından bu yıldızın adını a&ccedil;ık&ccedil;a dile getirmiş ve Şa&rsquo;ri yıldızının yaratıcısı ve rabbinin de Allah olduğunu belirtmiştir.[4] Neticede bu yıldıza ve Allah&rsquo;ın yaratığı olan başka her mabuda tapmanın bir mana ve mefhumu yoktur. Şa&rsquo;ri yıldızı hakkında tefsir kitaplarında okuyabileceğiniz başka noktalara da işaret edilmiştir.[5]&nbsp;&nbsp; ------------</p>\r\n\r\n<p>\r\n	[1] İbn. Manzur, Lisan&uuml;&rsquo;l-Arab, c. 4, s. 416, Dar-ı Sadr, Beyrutr, 1414 h.k.</p>\r\n\r\n<p>\r\n	[2] Yanı sıra dikkat etmelisiniz ki bu yıldızın şimdiki adını ve g&ouml;kteki tam konumunu belirlemek, bu m&uuml;essesenin vazife ve hedefleri arasında bulunmamaktadır. Bu hususta astroloji konusunda uzman merkezlere m&uuml;racaat etmeniz gerekir.</p>\r\n\r\n<p>\r\n	[3] a.g.e.</p>\r\n\r\n<p>\r\n	[4] Seyid Kutub, Fi Zilali&rsquo;l-Kur&rsquo;an, c. 6, s. 3406, Daru&rsquo;ş-Şuruk, Kahire, 1412 h.k.</p>\r\n\r\n<p>\r\n	[5] &Ouml;rnek: Mekarim Şirazi, Nasır, Tefsir-i Numune, c. 22, s. 562-562, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1374 h.ş.</p>\r\n','','&ldquo;Şa&rsquo;ri&rdquo;, &ldquo;M&uuml;rzem&rdquo; gibi başka adları da olan bir yıldızdır ve &ldquo;Cevza&rdquo; yıldızından sonra g&ouml;kte g&ouml;r&uuml;nmektedir.[1] Bazıları da &ldquo;Şa&rsquo;ri&rdquo;yi iki yıldızın adı bilmiştir.[2] Bu yıldız veya yıldızlara bazı Arap ve Arap olmayan kabileler tapmakta ve &ccedil;ok saygı duymaktaydı![3] Y&uuml;ce Allah t&uuml;m yıldızlar ve varlıkların yaratıcısı olmasına karşın b&ouml;yle yanlış bir inancı reddetmek i&ccedil;in Kur&rsquo;an-ı Kerim Necm suresi 59. ayette sayısız yıldızlar arasından bu yıldızın adını a&ccedil;ık&ccedil;a dile getirmiş ve Şa&rsquo;ri yıldızının yaratıcısı ve rabbinin de Allah olduğunu belirtmiştir.[4] Neticede bu yıldıza ve Allah&rsquo;ın yaratığı olan başka her mabuda tapmanın bir mana ve mefhumu yoktur. Şa&rsquo;ri yıldızı hakkında tefsir kitaplarında okuyabileceğiniz başka noktalara da işaret edilmiştir.[5]&nbsp;&nbsp; ------------\r\n\r\n\r\n	[1] İbn. Manzur, Lisan&uuml;&rsquo;l-Arab, c. 4, s. 416, Dar-ı Sadr, Beyrutr, 1414 h.k.\r\n\r\n\r\n	[2] Yanı sıra dikkat etmelisiniz ki bu yıldızın şimdiki adını ve g&ouml;kteki tam konumunu belirlemek, bu m&uuml;essesenin vazife ve hedefleri arasında bulunmamaktadır. Bu hususta astroloji konusunda uzman merkezlere m&uuml;racaat etmeniz gerekir.\r\n\r\n\r\n	[3] a.g.e.\r\n\r\n\r\n	[4] Seyid Kutub, Fi Zilali&rsquo;l-Kur&rsquo;an, c. 6, s. 3406, Daru&rsquo;ş-Şuruk, Kahire, 1412 h.k.\r\n\r\n\r\n	[5] &Ouml;rnek: Mekarim Şirazi, Nasır, Tefsir-i Numune, c. 22, s. 562-562, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1374 h.ş.',''),(495,'tr501','<p>\r\n	<br />\r\n	Cevap olarak s&ouml;ylemeliyiz ki siz maalesef evliliğin başında hataya m&uuml;rtekip olmuşsunuz. Gerekli araştırmayı yapmaksızın inan&ccedil; ve d&uuml;ş&uuml;ncelerini pek bilmediğiniz birisiyle ortak yaşama başlamışsınız. Ama sizin hen&uuml;z dininize ve onun buyruklarına riayet etmeye hassas olmanız ve kalb&icirc; imanınızdan kaynaklanan kaygılarınızı dile getirmeniz &ouml;v&uuml;lmeye layıktır. Probleminiz ile ilgili olarak ş&ouml;yle s&ouml;ylemeliyiz: İslam sadece iki şahadet ile tahakkuk eder ve eğer bir şahıs şer&icirc; meselelere riayet etmiyorsa, g&uuml;nahk&acirc;r ve kusurlu sayılmasına ve ger&ccedil;ekte hakiki M&uuml;sl&uuml;man olmamasına rağmen, onun sadece namaz, oru&ccedil; ve diğer şer&icirc; farzları yerine getirmemesi kendisinin M&uuml;sl&uuml;manlıktan &ccedil;ıkmasına, k&acirc;fir ve necis olmasına neden olmaz. Kendisinin m&uuml;rtet oluşu ispatlanamayana dek, diğer M&uuml;sl&uuml;manların h&uuml;km&uuml;n&uuml; taşır.[1] Bu esasla, M&uuml;sl&uuml;man bayanlar ile evlenmek gibi İslam h&uuml;k&uuml;mleri onun i&ccedil;in icra edilebilir ve bu doğrultuda boşanmak da onun inisiyatifindedir. Siz yasal olarak belirttiğiniz delillerden hareketle eşinizden ayrılma iznini elde edemezsiniz; &ccedil;&uuml;nk&uuml; bir taraftan o hen&uuml;z şer&icirc; kanunlara g&ouml;re M&uuml;sl&uuml;man sayılmaktadır ve &ouml;te taraftan da kendisinin işini yalan vesilesiyle elde etmesini evliliği iptal etme gerek&ccedil;esi ve sebebi sayamazsınız. Eşiniz karşısında sizin g&ouml;sterebileceğiniz tavır, ilk&ouml;nce onu yatıştırarak ve kendisine nasihat ederek davranış ve hareketlerini İslam &ouml;l&ccedil;&uuml;ler ve buyruklarına g&ouml;re d&uuml;zenlemesi y&ouml;n&uuml;nde &ccedil;alışmalısınız. Eğer &ccedil;abanız sonu&ccedil;suz kalırsa ve zor bir ilahi imtihana tabi tutulacak olursanız, &ccedil;abanızı kendi dininizi ve evlatlarınızı korumaya matuf kılmalı ve en zor şartlarda bile m&uuml;min kalınabileceğini bilmelisiniz; zira imansız ve zalim kocaları bulunmasına rağmen Kur&rsquo;an-ı Kerim tarafından &ouml;rnek hanım ve t&uuml;m insanlar i&ccedil;in numune olarak tanıtılacak kadar bir iman derecesine ulaşan (Firavun&rsquo;un eşi gibi) kadınlar var olmuştur.[2] Neticede eğer kocanız resmen m&uuml;rtetliğini ilan etmişse veya s&uuml;rd&uuml;remeyeceğiniz &ouml;l&ccedil;&uuml;de hayatı size zor kılmışsa, yargı mercileri kanalıyla boşanma girişiminde bulunabilirsiniz. Elbette şer&icirc; kanunlar esasınca eşin m&uuml;rtet oluşu ispatlandığı an evlilik ge&ccedil;ersiz olur ve boşanmaya gerek kalmaz. İmam Humeyni&rsquo;nin (r.a) Tevzih&uuml;&rsquo;l-Mesail&rsquo;inde ş&ouml;yle yer almaktadır: &ldquo;Eğer M&uuml;sl&uuml;man olmayan bir baba ve anneden d&uuml;nyaya gelmiş ve M&uuml;sl&uuml;man olmuş bir erkek, hanımıyla yakınlık kurmadan &ouml;nce m&uuml;rtet olursa, akdi ge&ccedil;ersiz olur ve yakınlık kurduktan sonra m&uuml;rtet olur ise, hanımı boşanma h&uuml;k&uuml;mlerinde belirtildiği kadar iddet tutmalıdır. O halde iddet bitmeden &ouml;nce kocası M&uuml;sl&uuml;man olursa, akit ge&ccedil;erlidir. Aksi takdirde ge&ccedil;ersizdir.&rdquo;[3] Elbette tekrar vurguluyoruz ki sadece şer&icirc; h&uuml;k&uuml;mleri yerine getirmemek ve onları ink&acirc;r etmekle bir şahsı m&uuml;rtet saymak m&uuml;mk&uuml;n değildir. Elbette s&ouml;z konusu h&uuml;k&uuml;mleri ink&acirc;r etmek, Allah ve Peygamberi (s.a.a) ink&acirc;r etmeye neden olursa, m&uuml;rtet olur.&rdquo;[4] Zorluk ve sıkıntı durumunda da şer&icirc; mercie m&uuml;racaat etmeli ve boşanma talebinde bulunmalısınız.&nbsp; &nbsp;<br />\r\n	------------<br />\r\n	[1] Hamaney, Seyid Ali, Ec&uuml;bet&uuml;&rsquo;l-İstiftaat, s. 62.</p>\r\n\r\n<p>\r\n	[2] Tahrim, 11.</p>\r\n\r\n<p>\r\n	[3] İmam Humeyni, Tevzih&uuml;&rsquo;l-Mesail, m. 2450.</p>\r\n\r\n<p>\r\n	[4] İmam Humeyni, Tevzih&uuml;&rsquo;l-Mesail, m. 2447.</p>\r\n','','Cevap olarak s&ouml;ylemeliyiz ki siz maalesef evliliğin başında hataya m&uuml;rtekip olmuşsunuz. Gerekli araştırmayı yapmaksızın inan&ccedil; ve d&uuml;ş&uuml;ncelerini pek bilmediğiniz birisiyle ortak yaşama başlamışsınız. Ama sizin hen&uuml;z dininize ve onun buyruklarına riayet etmeye hassas olmanız ve kalb&icirc; imanınızdan kaynaklanan kaygılarınızı dile getirmeniz &ouml;v&uuml;lmeye layıktır. Probleminiz ile ilgili olarak ş&ouml;yle s&ouml;ylemeliyiz: İslam sadece iki şahadet ile tahakkuk eder ve eğer bir şahıs şer&icirc; meselelere riayet etmiyorsa, g&uuml;nahk&acirc;r ve kusurlu sayılmasına ve ger&ccedil;ekte hakiki M&uuml;sl&uuml;man olmamasına rağmen, onun sadece namaz, oru&ccedil; ve diğer şer&icirc; farzları yerine getirmemesi kendisinin M&uuml;sl&uuml;manlıktan &ccedil;ıkmasına, k&acirc;fir ve necis olmasına neden olmaz. Kendisinin m&uuml;rtet oluşu ispatlanamayana dek, diğer M&uuml;sl&uuml;manların h&uuml;km&uuml;n&uuml; taşır.[1] Bu esasla, M&uuml;sl&uuml;man bayanlar ile evlenmek gibi İslam h&uuml;k&uuml;mleri onun i&ccedil;in icra edilebilir ve bu doğrultuda boşanmak da onun inisiyatifindedir. Siz yasal olarak belirttiğiniz delillerden hareketle eşinizden ayrılma iznini elde edemezsiniz; &ccedil;&uuml;nk&uuml; bir taraftan o hen&uuml;z şer&icirc; kanunlara g&ouml;re M&uuml;sl&uuml;man sayılmaktadır ve &ouml;te taraftan da kendisinin işini yalan vesilesiyle elde etmesini evliliği iptal etme gerek&ccedil;esi ve sebebi sayamazsınız. Eşiniz karşısında sizin g&ouml;sterebileceğiniz tavır, ilk&ouml;nce onu yatıştırarak ve kendisine nasihat ederek davranış ve hareketlerini İslam &ouml;l&ccedil;&uuml;ler ve buyruklarına g&ouml;re d&uuml;zenlemesi y&ouml;n&uuml;nde &ccedil;alışmalısınız. Eğer &ccedil;abanız sonu&ccedil;suz kalırsa ve zor bir ilahi imtihana tabi tutulacak olursanız, &ccedil;abanızı kendi dininizi ve evlatlarınızı korumaya matuf kılmalı ve en zor şartlarda bile m&uuml;min kalınabileceğini bilmelisiniz; zira imansız ve zalim kocaları bulunmasına rağmen Kur&rsquo;an-ı Kerim tarafından &ouml;rnek hanım ve t&uuml;m insanlar i&ccedil;in numune olarak tanıtılacak kadar bir iman derecesine ulaşan (Firavun&rsquo;un eşi gibi) kadınlar var olmuştur.[2] Neticede eğer kocanız resmen m&uuml;rtetliğini ilan etmişse veya s&uuml;rd&uuml;remeyeceğiniz &ouml;l&ccedil;&uuml;de hayatı size zor kılmışsa, yargı mercileri kanalıyla boşanma girişiminde bulunabilirsiniz. Elbette şer&icirc; kanunlar esasınca eşin m&uuml;rtet oluşu ispatlandığı an evlilik ge&ccedil;ersiz olur ve boşanmaya gerek kalmaz. İmam Humeyni&rsquo;nin (r.a) Tevzih&uuml;&rsquo;l-Mesail&rsquo;inde ş&ouml;yle yer almaktadır: &ldquo;Eğer M&uuml;sl&uuml;man olmayan bir baba ve anneden d&uuml;nyaya gelmiş ve M&uuml;sl&uuml;man olmuş bir erkek, hanımıyla yakınlık kurmadan &ouml;nce m&uuml;rtet olursa, akdi ge&ccedil;ersiz olur ve yakınlık kurduktan sonra m&uuml;rtet olur ise, hanımı boşanma h&uuml;k&uuml;mlerinde belirtildiği kadar iddet tutmalıdır. O halde iddet bitmeden &ouml;nce kocası M&uuml;sl&uuml;man olursa, akit ge&ccedil;erlidir. Aksi takdirde ge&ccedil;ersizdir.&rdquo;[3] Elbette tekrar vurguluyoruz ki sadece şer&icirc; h&uuml;k&uuml;mleri yerine getirmemek ve onları ink&acirc;r etmekle bir şahsı m&uuml;rtet saymak m&uuml;mk&uuml;n değildir. Elbette s&ouml;z konusu h&uuml;k&uuml;mleri ink&acirc;r etmek, Allah ve Peygamberi (s.a.a) ink&acirc;r etmeye neden olursa, m&uuml;rtet olur.&rdquo;[4] Zorluk ve sıkıntı durumunda da şer&icirc; mercie m&uuml;racaat etmeli ve boşanma talebinde bulunmalısınız.&nbsp; &nbsp;\r\n	------------\r\n	[1] Hamaney, Seyid Ali, Ec&uuml;bet&uuml;&rsquo;l-İstiftaat, s. 62.\r\n\r\n\r\n	[2] Tahrim, 11.\r\n\r\n\r\n	[3] İmam Humeyni, Tevzih&uuml;&rsquo;l-Mesail, m. 2450.\r\n\r\n\r\n	[4] İmam Humeyni, Tevzih&uuml;&rsquo;l-Mesail, m. 2447.',''),(496,'tr500','<p style=\"; tab-stops: right 14.2pt left 21.3pt\">\r\n	<span>Kuranı kerimde ge&ccedil;ici evliliğin caiz oluşu ilan edilmiş olan islami s&uuml;nnetlerdendir.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p style=\"; tab-stops: right 14.2pt left 21.3pt\">\r\n	<span>Bu s&uuml;nneti hasene, Peygamber Efendimiz (s.a.a) zamanında ve birinci halifenin halifelik s&uuml;resinde ve ikinci halifenin d&ouml;neminin belirli bir kesiminde de İslam toplumu i&ccedil;inde uygulanılıyor. Bu durum ikinci halifenin yasaklayıncaya kadar devam etmiştir. Masum imamlar (a.s) her zaman insanları bu evliliği yapmaya teşvik ederlerdi; &ccedil;&uuml;nk&uuml; o zamanın toplumunda bu ilahi s&uuml;nnet bulaşıcı bidat şeklinde haram edilmişti. Ama bu konuyla ilgili gelen rivayetler, diğer rivayetler gibi senet ve delaleti a&ccedil;ısından incelenmesi gerekmektedir ki ayrıntılı cevap da değineceğiz. Ayrıca rivayetlerin daha iyi anlaşılması i&ccedil;in rivayetlerin sadır olduğu ortama ve o ortamda hakim olan k&uuml;lt&uuml;re dikkat etmemiz gerekir.</span></p>\r\n','<p>\r\n	Kuranı kerimde ge&ccedil;ici evliliğin caiz oluşu ilan edilmiş olan islami s&uuml;nnetlerdendir.</p>\r\n\r\n<p>\r\n	Bu s&uuml;nneti hasene, Peygamber Efendimiz (s.a.a) zamanında ve birinci halifenin halifelik s&uuml;resinde ve ikinci halifenin d&ouml;neminin belirli bir kesiminde de İslam toplumu i&ccedil;inde uygulanılıyor. Bu durum ikinci halifenin yasaklayıncaya kadar devam etmiştir. Masum imamlar (a.s) her zaman insanları bu evliliği yapmaya teşvik ederlerdi; &ccedil;&uuml;nk&uuml; o zamanın toplumunda bu ilahi s&uuml;nnet bulaşıcı bir bidat şeklinde haram edilmişti. Dolayısıyla o d&ouml;nemde bunun m&uuml;minler tarafından yapılması adeta koyulmuş olan bidate karşı koymak manasındaydı. Dolayısıyla bu evliliğin Şia anlayışında m&uuml;stehap olması bu nedenden dolayıdır. Rivayetlerde de bu noktaya değinilmiştir.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Rivayetler konusu &ccedil;ok dakik bir konudur. Rivayetlerden yararlanmak da hem uzmanlık istiyor hem rivayetin doğru olup olmadığını anlamak i&ccedil;in senedi hem de onun delalet konusunu;&nbsp; yani rivayetin aslının doğru olması halinde manasının ve kullanılacağı anlamın ne olduğu bağlamında incelemeler ve araştırmalar yapılması gerekmektedir. Mesela; rivayeti anlamada yardımcı olan &ouml;nemli konulardan biri ayetlerin nazil olma sebebi gibi rivayetlerin de sadır olma sebebidir. Rivayet hangi ortamda, dakik olarak hangi konuda ve hangi meseleye cevap olarak beyan edilmiş konusudur.</p>\r\n\r\n<p>\r\n	Bizlerde bir nevi sizinle aynı g&ouml;r&uuml;şe sahibiz, yani rivayetlerin uzman olmayan ve gerekli m&uuml;talaadan yoksun kişiler tarafından ortaya atılması doğru değildir. Bu nedenle imamlarımızın zamanında rivayet icazeti olanlar rivayet nakil ve beyan etme hakkına sahiptiler. İşaret ettiğiniz rivayetlerin a&ccedil;ıklığa kavuşması i&ccedil;in onların senet ve metinlerini dikkatli bir şekilde incelememiz gerekmektedir:</p>\r\n\r\n<p>\r\n	Birinci Rivayet:</p>\r\n\r\n<p>\r\n	Bu rivayet Usulu Kafi kitabında şu senetle rivayet edilmiştir:</p>\r\n\r\n<p>\r\n	Ashaplarımızdan bir grup Ahmet b. Muhammed b. Halit&rsquo;ten, Halit&rsquo;te Muhammed b. Ali&rsquo;den, Ali&rsquo;de Muhammed bi Eslem&rsquo;den Eslem&rsquo;de İbrahim b. Fazıl&rsquo;dan, O da Aban b. Tağlip&rsquo;ten ş&ouml;yle nakletmiştir: Ebu Abdullah&rsquo;a (a.s.) ş&ouml;yle dedim: &ldquo;Ben bazı yollarda muta yapmak isteyen g&uuml;zel kadınla karşılaşıyorum. Ama onun evli olup olmadığını bilmiyorum (ne yapmalıyım)? &ldquo;Kocalı olup olmadığını araştırmak sena d&uuml;şen bir vazife değildir. sena d&uuml;şen vazife onun kendi hakkında sena s&ouml;ylemiş olduğunu tasdik etmendir&rdquo;.[1]</p>\r\n\r\n<p>\r\n	Bu rivayetin senedinde, Muhammed bin ali, ve Muhammed bin Eslem var olmaktadırlar. Bunlar gullattlardan ve hadisleri zayıf kabul g&ouml;r&uuml;lmemektedir. İbrahim bin Fazl el- Haşimi senette var olmakta ve durumu me&ccedil;huld&uuml;r.</p>\r\n\r\n<p>\r\n	Elbette bu babın aynısında (babun enneha musaddikatun ala&rsquo;n-nefsiha yani onun s&ouml;ylediğini tasdik etme babı) rivayet edilen bir sonraki hadis senet a&ccedil;ısından sahihtir. Yani rivayet edenlerin tamamı g&uuml;venilir, on iki imama inanan kişilerdir ve hadisin senedi İmama kadar bağlantılı olmakla beraber rivayetin i&ccedil;eriği aynıdır.</p>\r\n\r\n<p>\r\n	Ama rivayetlerimizde genel ve has, kayıtlı mutlak ve hatta bazen de bir birine zıt anlamlar i&ccedil;eren rivayetler bulunuyor. Bunun kendisi rivayetleri anlamamızı zorlaştırıyor; bu nedenle yanlış anlamalara ve rey tefsirine du&ccedil;ar olmamamız i&ccedil;in hadis konusunda uzman ve yetkin (m&uuml;&ccedil;tehit) kişilere m&uuml;racaat etmemiz gerekmektedir. Her hal&uuml;karda aşağıdaki nokta hadis uzmanları tarafından tesbit edilmiştir ki, eğer bir kadın benim kocam yoktur derse o kadın şimdiye kadar yalancılıkla itham edilmemi ise onun s&ouml;z&uuml; kabul edilirr.[2]</p>\r\n\r\n<p>\r\n	Sizin belirttiğiniz ikinci rivayeti var olan kaynaklarda bulamadığımızdan dolayı bir g&ouml;r&uuml;ş belirtemeyiz.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil;&uuml;nc&uuml; rivayet:</p>\r\n\r\n<p>\r\n	Rivayetin aslı ş&ouml;yledir: &ldquo;babam Saitten, Saitte Hammad b. Ya&rsquo;ala&rsquo;dan, Ya&rsquo;ala da babasından, o da Hummad b. İsa&rsquo;dan, İsa da Zurareden, o da Eba Cafer&rsquo;den (imam bakır) (a.s.) ş&ouml;yle nakletmiştir: &ldquo;M&uuml;mini meşgul eden eğlenceler &uuml;&ccedil; şeydir. Bir: Ge&ccedil;ici evlilik, İki: Arkadaş ve dostlarıyla şakalaşmak: &Uuml;&ccedil;: Gece namazı&rdquo;.[3]</p>\r\n\r\n<p>\r\n	Rivayetin senedinde Hammad bin ya&rsquo;ala ve babası Ya&rsquo;ala bin Hammad var olmaktadırlar. Her ikisi de me&ccedil;hul olmalarından dolayı rivayet senet a&ccedil;ısından zayıftır. Ama mana a&ccedil;ısından her hangi bir işk&acirc;l ona varit değildir. &Ccedil;&uuml;nk&uuml; ge&ccedil;ici evlilik lezzet almak i&ccedil;in de olsa meşru ve caizdir. Ayrıca rivatte olan lezzet almayı daimi evlilikten alınan lezzete de yorumlayabiliriz. Elbette bu durumda s&ouml;z konusu rivayet konumuzla her hangi bir alakası kalmayacaktır.</p>\r\n\r\n<p>\r\n	Getirdiğiniz d&ouml;rd&uuml;nc&uuml; rivayete gelince;</p>\r\n\r\n<p>\r\n	Evvela; bunun iki senedi vardır. Bu senetlerin her ikisi de zayıftır. Ama aynı bapta başka bir hadis var olmaktadır. Bu ikinci rivayet ise senet a&ccedil;ısından sahihtir. Yani rivayet eden ravilerin tamamı g&uuml;venilir, on iki imama inanan kişilerdir ve hadisin senedi İmama kadar giderek onlara bağlantılıdır. Bundan dolayı fıkhı a&ccedil;ıdan bu rivayetin muhtevasına g&uuml;venilebilinir.</p>\r\n\r\n<p>\r\n	İkinci olarak: Bu rivayetin doğru ve sahih manası şudur: Muta yaparak Allah&rsquo;a itaat etmesi onun i&ccedil;in m&uuml;stehaptır. (Gereklilik manasında değildir).&nbsp; Masiyet şeklinde olan yemininin kaldırılması i&ccedil;in bir seferine mahsusta olsa muta yapsın.[4]</p>\r\n\r\n<p>\r\n	Beşinci rivayete de, hadis kitaplarının hi&ccedil;birinde rastlamadık.</p>\r\n\r\n<p>\r\n	Muta&rsquo;nın helalliği konusunda hatta sadece lezzet almak ve cinsi istifadelerde bulunmak amacı ile olsa bile, Şia &acirc;limleri ittifak etmişlerdir. Bu konu zikredilen rivayetler dışında sayıları az olmayan ve yeterli itibara sahip rivayetlerde a&ccedil;ık bir şekilde ele ge&ccedil;mektedir.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Daha fazla bilgi i&ccedil;in aşağıdaki başlıklara m&uuml;racaat ediniz:</p>\r\n\r\n<p>\r\n	İndeks: Ge&ccedil;ici Evlilik ve huzur, Soru: 2925 (Sayt: 3130).</p>\r\n\r\n<p>\r\n	İndeks: Kuran ve masumların siresinde ge&ccedil;ici evlilik,&nbsp; Soru: 2965 (Sayt: 3467).</p>\r\n\r\n<p>\r\n	İndeks: Ge&ccedil;ici evliliğin caiz olması, Soru: 844 (Sayt: 915).</p>\r\n\r\n<p>\r\n	İndeks: Toplumda ge&ccedil;ici evliliğin uygulanmasında sorunlar, Soru: 347 (Sayt: 353).</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;<br />\r\n	--------------</p>\r\n\r\n<p>\r\n	[1] Rivayetin Arap&ccedil;ası ş&ouml;yledir &ldquo;İddetun min ashabina, an ahmed bin Muhammed bin halid, an Muhammed bin ali, an Muhammed bin eslem, an İbrahim bin el-Fazl, an Aban ibni Tağleb gale: Kultu li Aba Abdillah (a.s): &ldquo;İnni ekunu fi ba&rsquo;azi et-tarukat, fe era el mer&rsquo;ete el - h&uuml;sna ve la amine en tekune zate ba&rsquo;alin ev minel avahir? Kale: leyse haza aleyke innema aleyke en teseddekeha fi nefsiha. (Sigatul İslam Kuleyni, El-Kafi, Tahran: dar-ul kitabu&rsquo;l - islamiye, 1365 h.ş. c. 5, s. 462). &nbsp;</p>\r\n\r\n<p>\r\n	[2] Tevzih&uuml;&rsquo;l-Mesail, (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 2, s. 499, mesele. 2456, Ayat-i izam: Fazıl Lenkerani (r.a), Sistani ve Mekarim-i Şirazi, dipnotu ilaveli.</p>\r\n\r\n<p>\r\n	[3] Bu rivayetin Arap&ccedil;ası ş&ouml;yledir: &ldquo;Ebi an sad, an hammad bin yagli, an ebiyhi, an hammad bin isa an zurare, an ebi Cafer (a.s) gale: Lehvul mumin fi selaseti eşya: Et-temettu bin nisa ve mufakihetul ehavan ves salatu bil-leyl&rdquo; (Şeyh Saduk, el-Hisal, Kum: İntişarati Camiayı m&uuml;derrisin, 1403, h.k. c. 1, s. 16.</p>\r\n\r\n<p>\r\n	[4] Amuli, Şeyh H&uuml;rr-&uuml;, &ldquo;Vesailu&rsquo;ş-Şia&rdquo; (her nekadar onu terk etmeye ahd ve nezr etsede mutanın m&uuml;stehaplığı babı) Kum: M&uuml;esseseyi &Acirc;lu&rsquo;l Beyt, 1409 h.k. &ldquo;&hellip; y&uuml;stehabbu en y&uuml;ti Allahe Teala bil mut&rsquo;ati liyezule anhul halfe fil masiyeti velev merreten vahide. &rdquo;</p>\r\n','Kuranı kerimde ge&ccedil;ici evliliğin caiz oluşu ilan edilmiş olan islami s&uuml;nnetlerdendir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Bu s&uuml;nneti hasene, Peygamber Efendimiz (s.a.a) zamanında ve birinci halifenin halifelik s&uuml;resinde ve ikinci halifenin d&ouml;neminin belirli bir kesiminde de İslam toplumu i&ccedil;inde uygulanılıyor. Bu durum ikinci halifenin yasaklayıncaya kadar devam etmiştir. Masum imamlar (a.s) her zaman insanları bu evliliği yapmaya teşvik ederlerdi; &ccedil;&uuml;nk&uuml; o zamanın toplumunda bu ilahi s&uuml;nnet bulaşıcı bidat şeklinde haram edilmişti. Ama bu konuyla ilgili gelen rivayetler, diğer rivayetler gibi senet ve delaleti a&ccedil;ısından incelenmesi gerekmektedir ki ayrıntılı cevap da değineceğiz. Ayrıca rivayetlerin daha iyi anlaşılması i&ccedil;in rivayetlerin sadır olduğu ortama ve o ortamda hakim olan k&uuml;lt&uuml;re dikkat etmemiz gerekir.','Kuranı kerimde ge&ccedil;ici evliliğin caiz oluşu ilan edilmiş olan islami s&uuml;nnetlerdendir.\r\n\r\n\r\n	Bu s&uuml;nneti hasene, Peygamber Efendimiz (s.a.a) zamanında ve birinci halifenin halifelik s&uuml;resinde ve ikinci halifenin d&ouml;neminin belirli bir kesiminde de İslam toplumu i&ccedil;inde uygulanılıyor. Bu durum ikinci halifenin yasaklayıncaya kadar devam etmiştir. Masum imamlar (a.s) her zaman insanları bu evliliği yapmaya teşvik ederlerdi; &ccedil;&uuml;nk&uuml; o zamanın toplumunda bu ilahi s&uuml;nnet bulaşıcı bir bidat şeklinde haram edilmişti. Dolayısıyla o d&ouml;nemde bunun m&uuml;minler tarafından yapılması adeta koyulmuş olan bidate karşı koymak manasındaydı. Dolayısıyla bu evliliğin Şia anlayışında m&uuml;stehap olması bu nedenden dolayıdır. Rivayetlerde de bu noktaya değinilmiştir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Rivayetler konusu &ccedil;ok dakik bir konudur. Rivayetlerden yararlanmak da hem uzmanlık istiyor hem rivayetin doğru olup olmadığını anlamak i&ccedil;in senedi hem de onun delalet konusunu;&nbsp; yani rivayetin aslının doğru olması halinde manasının ve kullanılacağı anlamın ne olduğu bağlamında incelemeler ve araştırmalar yapılması gerekmektedir. Mesela; rivayeti anlamada yardımcı olan &ouml;nemli konulardan biri ayetlerin nazil olma sebebi gibi rivayetlerin de sadır olma sebebidir. Rivayet hangi ortamda, dakik olarak hangi konuda ve hangi meseleye cevap olarak beyan edilmiş konusudur.\r\n\r\n\r\n	Bizlerde bir nevi sizinle aynı g&ouml;r&uuml;şe sahibiz, yani rivayetlerin uzman olmayan ve gerekli m&uuml;talaadan yoksun kişiler tarafından ortaya atılması doğru değildir. Bu nedenle imamlarımızın zamanında rivayet icazeti olanlar rivayet nakil ve beyan etme hakkına sahiptiler. İşaret ettiğiniz rivayetlerin a&ccedil;ıklığa kavuşması i&ccedil;in onların senet ve metinlerini dikkatli bir şekilde incelememiz gerekmektedir:\r\n\r\n\r\n	Birinci Rivayet:\r\n\r\n\r\n	Bu rivayet Usulu Kafi kitabında şu senetle rivayet edilmiştir:\r\n\r\n\r\n	Ashaplarımızdan bir grup Ahmet b. Muhammed b. Halit&rsquo;ten, Halit&rsquo;te Muhammed b. Ali&rsquo;den, Ali&rsquo;de Muhammed bi Eslem&rsquo;den Eslem&rsquo;de İbrahim b. Fazıl&rsquo;dan, O da Aban b. Tağlip&rsquo;ten ş&ouml;yle nakletmiştir: Ebu Abdullah&rsquo;a (a.s.) ş&ouml;yle dedim: &ldquo;Ben bazı yollarda muta yapmak isteyen g&uuml;zel kadınla karşılaşıyorum. Ama onun evli olup olmadığını bilmiyorum (ne yapmalıyım)? &ldquo;Kocalı olup olmadığını araştırmak sena d&uuml;şen bir vazife değildir. sena d&uuml;şen vazife onun kendi hakkında sena s&ouml;ylemiş olduğunu tasdik etmendir&rdquo;.[1]\r\n\r\n\r\n	Bu rivayetin senedinde, Muhammed bin ali, ve Muhammed bin Eslem var olmaktadırlar. Bunlar gullattlardan ve hadisleri zayıf kabul g&ouml;r&uuml;lmemektedir. İbrahim bin Fazl el- Haşimi senette var olmakta ve durumu me&ccedil;huld&uuml;r.\r\n\r\n\r\n	Elbette bu babın aynısında (babun enneha musaddikatun ala&rsquo;n-nefsiha yani onun s&ouml;ylediğini tasdik etme babı) rivayet edilen bir sonraki hadis senet a&ccedil;ısından sahihtir. Yani rivayet edenlerin tamamı g&uuml;venilir, on iki imama inanan kişilerdir ve hadisin senedi İmama kadar bağlantılı olmakla beraber rivayetin i&ccedil;eriği aynıdır.\r\n\r\n\r\n	Ama rivayetlerimizde genel ve has, kayıtlı mutlak ve hatta bazen de bir birine zıt anlamlar i&ccedil;eren rivayetler bulunuyor. Bunun kendisi rivayetleri anlamamızı zorlaştırıyor; bu nedenle yanlış anlamalara ve rey tefsirine du&ccedil;ar olmamamız i&ccedil;in hadis konusunda uzman ve yetkin (m&uuml;&ccedil;tehit) kişilere m&uuml;racaat etmemiz gerekmektedir. Her hal&uuml;karda aşağıdaki nokta hadis uzmanları tarafından tesbit edilmiştir ki, eğer bir kadın benim kocam yoktur derse o kadın şimdiye kadar yalancılıkla itham edilmemi ise onun s&ouml;z&uuml; kabul edilirr.[2]\r\n\r\n\r\n	Sizin belirttiğiniz ikinci rivayeti var olan kaynaklarda bulamadığımızdan dolayı bir g&ouml;r&uuml;ş belirtemeyiz.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&Uuml;&ccedil;&uuml;nc&uuml; rivayet:\r\n\r\n\r\n	Rivayetin aslı ş&ouml;yledir: &ldquo;babam Saitten, Saitte Hammad b. Ya&rsquo;ala&rsquo;dan, Ya&rsquo;ala da babasından, o da Hummad b. İsa&rsquo;dan, İsa da Zurareden, o da Eba Cafer&rsquo;den (imam bakır) (a.s.) ş&ouml;yle nakletmiştir: &ldquo;M&uuml;mini meşgul eden eğlenceler &uuml;&ccedil; şeydir. Bir: Ge&ccedil;ici evlilik, İki: Arkadaş ve dostlarıyla şakalaşmak: &Uuml;&ccedil;: Gece namazı&rdquo;.[3]\r\n\r\n\r\n	Rivayetin senedinde Hammad bin ya&rsquo;ala ve babası Ya&rsquo;ala bin Hammad var olmaktadırlar. Her ikisi de me&ccedil;hul olmalarından dolayı rivayet senet a&ccedil;ısından zayıftır. Ama mana a&ccedil;ısından her hangi bir işk&acirc;l ona varit değildir. &Ccedil;&uuml;nk&uuml; ge&ccedil;ici evlilik lezzet almak i&ccedil;in de olsa meşru ve caizdir. Ayrıca rivatte olan lezzet almayı daimi evlilikten alınan lezzete de yorumlayabiliriz. Elbette bu durumda s&ouml;z konusu rivayet konumuzla her hangi bir alakası kalmayacaktır.\r\n\r\n\r\n	Getirdiğiniz d&ouml;rd&uuml;nc&uuml; rivayete gelince;\r\n\r\n\r\n	Evvela; bunun iki senedi vardır. Bu senetlerin her ikisi de zayıftır. Ama aynı bapta başka bir hadis var olmaktadır. Bu ikinci rivayet ise senet a&ccedil;ısından sahihtir. Yani rivayet eden ravilerin tamamı g&uuml;venilir, on iki imama inanan kişilerdir ve hadisin senedi İmama kadar giderek onlara bağlantılıdır. Bundan dolayı fıkhı a&ccedil;ıdan bu rivayetin muhtevasına g&uuml;venilebilinir.\r\n\r\n\r\n	İkinci olarak: Bu rivayetin doğru ve sahih manası şudur: Muta yaparak Allah&rsquo;a itaat etmesi onun i&ccedil;in m&uuml;stehaptır. (Gereklilik manasında değildir).&nbsp; Masiyet şeklinde olan yemininin kaldırılması i&ccedil;in bir seferine mahsusta olsa muta yapsın.[4]\r\n\r\n\r\n	Beşinci rivayete de, hadis kitaplarının hi&ccedil;birinde rastlamadık.\r\n\r\n\r\n	Muta&rsquo;nın helalliği konusunda hatta sadece lezzet almak ve cinsi istifadelerde bulunmak amacı ile olsa bile, Şia &acirc;limleri ittifak etmişlerdir. Bu konu zikredilen rivayetler dışında sayıları az olmayan ve yeterli itibara sahip rivayetlerde a&ccedil;ık bir şekilde ele ge&ccedil;mektedir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Daha fazla bilgi i&ccedil;in aşağıdaki başlıklara m&uuml;racaat ediniz:\r\n\r\n\r\n	İndeks: Ge&ccedil;ici Evlilik ve huzur, Soru: 2925 (Sayt: 3130).\r\n\r\n\r\n	İndeks: Kuran ve masumların siresinde ge&ccedil;ici evlilik,&nbsp; Soru: 2965 (Sayt: 3467).\r\n\r\n\r\n	İndeks: Ge&ccedil;ici evliliğin caiz olması, Soru: 844 (Sayt: 915).\r\n\r\n\r\n	İndeks: Toplumda ge&ccedil;ici evliliğin uygulanmasında sorunlar, Soru: 347 (Sayt: 353).\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n	--------------\r\n\r\n\r\n	[1] Rivayetin Arap&ccedil;ası ş&ouml;yledir &ldquo;İddetun min ashabina, an ahmed bin Muhammed bin halid, an Muhammed bin ali, an Muhammed bin eslem, an İbrahim bin el-Fazl, an Aban ibni Tağleb gale: Kultu li Aba Abdillah (a.s): &ldquo;İnni ekunu fi ba&rsquo;azi et-tarukat, fe era el mer&rsquo;ete el - h&uuml;sna ve la amine en tekune zate ba&rsquo;alin ev minel avahir? Kale: leyse haza aleyke innema aleyke en teseddekeha fi nefsiha. (Sigatul İslam Kuleyni, El-Kafi, Tahran: dar-ul kitabu&rsquo;l - islamiye, 1365 h.ş. c. 5, s. 462). &nbsp;\r\n\r\n\r\n	[2] Tevzih&uuml;&rsquo;l-Mesail, (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 2, s. 499, mesele. 2456, Ayat-i izam: Fazıl Lenkerani (r.a), Sistani ve Mekarim-i Şirazi, dipnotu ilaveli.\r\n\r\n\r\n	[3] Bu rivayetin Arap&ccedil;ası ş&ouml;yledir: &ldquo;Ebi an sad, an hammad bin yagli, an ebiyhi, an hammad bin isa an zurare, an ebi Cafer (a.s) gale: Lehvul mumin fi selaseti eşya: Et-temettu bin nisa ve mufakihetul ehavan ves salatu bil-leyl&rdquo; (Şeyh Saduk, el-Hisal, Kum: İntişarati Camiayı m&uuml;derrisin, 1403, h.k. c. 1, s. 16.\r\n\r\n\r\n	[4] Amuli, Şeyh H&uuml;rr-&uuml;, &ldquo;Vesailu&rsquo;ş-Şia&rdquo; (her nekadar onu terk etmeye ahd ve nezr etsede mutanın m&uuml;stehaplığı babı) Kum: M&uuml;esseseyi &Acirc;lu&rsquo;l Beyt, 1409 h.k. &ldquo;&hellip; y&uuml;stehabbu en y&uuml;ti Allahe Teala bil mut&rsquo;ati liyezule anhul halfe fil masiyeti velev merreten vahide. &rdquo;'),(497,'tr499','<div id=\"A3_1\">\r\n	<p>\r\n		&ldquo;İftiraki &uuml;mmet&rdquo; (Peygamberin vefatından sonra &uuml;mmetin farklı farklı fırkalara ayrılması) hakkında var olan rivayetleri hem Şia ve hem de Ehlis&uuml;nnet muhaddisleri tarafından farklı senetlerle nakletmiştir.</p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n	B&uuml;t&uuml;n rivayetlerin metni M&uuml;sl&uuml;manların, Peygamber efendimizin (s.a.a) vefatından sonra fırkalara ayrılmaya ve b&ouml;l&uuml;nmelerine işaret etmektedir. Bu rivayetler mana bakımından bir nevi tevat&uuml;r haddine ulaşmış durumdadırlar. En azından bu hadislerden bir tanesi senet olarak sahihtir ve bu bağlamda mutasıl yani raviler zincirinden bir aksaklık ger&ccedil;ekleşmeden peygambere ulaştırılmıştır.</div>\r\n','<p>\r\n	<br />\r\n	&Uuml;z&uuml;lerek s&ouml;ylememiz gerekiyor ki, İlahi enbiyaların her birinin vefatından sonra taraftarlarının &ccedil;okğu peygamberlerinin belirlediği yoldan sapmışlardır. N&uuml;b&uuml;vvet ilmi ile kendi &uuml;mmetinin geleceğini a&ccedil;ık&ccedil;a g&ouml;ren Peygamber efendimiz (s.a.a) &ccedil;eşitli rivayetlerde (&uuml;mmetin fırkalar b&ouml;l&uuml;nmesi hadisleri)&nbsp; bu olaydan haber vermiştir. &ldquo;İftirakı &uuml;mmet&rdquo; hadislerini hem Şia ve hem de Ehlis&uuml;nnet muhaddisleri farklı senetlerle nakletmişlerdir.[1] Bu rivayet &ldquo;Hisali Şeyh Saduk&rsquo; &ldquo;Tefsiri ayaşi&rdquo; ve Taberisinin &ldquo;İhticac&rdquo; adlı eseri olmak &uuml;zere Şia&rsquo;nın kaynak kitaplarında nakledilmiştir.[2] Bu rivayetlerin i&ccedil;ermiş olduğu mana tevat&uuml;r (tevat&uuml;ri manevi) boyutundadır. Yani rivayetin metinde zikredilen kelimeler bakımından bir birinden farklı kelimeler i&ccedil;ermiş olsa bile hepsinin taşımış oldukları mana aynı ve birdir.</p>\r\n\r\n<p>\r\n	Bu rivayetlere g&ouml;re, Peygamber efendimiz (s.a.a) kendi vefatından sonra &uuml;mmetinin yetmiş &uuml;&ccedil; fırkaya b&ouml;l&uuml;neceğini &ouml;nceden haber vermiştir.</p>\r\n\r\n<p>\r\n	&Uuml;mmetin fırkalara b&ouml;l&uuml;nmesi rivayetlerinin i&ccedil;inde senedi en sahih olanı, Kuleyni&rsquo;nin &ldquo;Kafi&rdquo; adlı kitabında İmam Bakır&rsquo;dan (a.s) naklettiği hadistir. Dolayısıyla bu hadisin senet ve metni &ouml;rnek babından incelenecektir.</p>\r\n\r\n<p>\r\n	Hadisin Senedi:</p>\r\n\r\n<p>\r\n	Muhammed b. Yahya Ahamet b. İsa&rsquo;dan, İsan da ibni Mahbubdan, ibni Mahbub da Cemil b. Salih&rsquo;ten, ibni Salih de Ebu Halit el-Kabili den o da Ebu Cafer&rsquo;den (imam Bakırdan) (a.s.), bu hadisi nakletmişlerdir. İşte buradaki rivayetin senedi budur[3]</p>\r\n\r\n<p>\r\n	Hadislerin senet a&ccedil;ısından farklı kısımları vardır. Eğer hadisin senedinde yer alan fertlerin t&uuml;m&uuml; Şia ve sıkka (g&uuml;venilir insanlar) olursa hadis, hadis bilim ıstılahına g&ouml;re &ldquo;sahih&rdquo;tir.[4] Eğer hadisin senedinde yer alan fertler kendi zamanının &acirc;lim ve b&uuml;y&uuml;klerinden olurlarsa hadisin sadır olduğuna dair olan g&uuml;ven daha da &ccedil;ok artar. İmam Bakır&rsquo;dan rivayet edilen hadis işte bu kısımdandır. Zira hadisin senedinde olan fertlerin hepsi b&uuml;y&uuml;k ve &acirc;lim kişilerdir. Muhammed bin Yahya b&uuml;y&uuml;k şahsiyetlerdendir ki Necaşi onun hakkında ş&ouml;yle diyor: &ldquo;O kendi zamanında bizim ashabımızın b&uuml;y&uuml;klerindendir ve y&uuml;ksek derecede g&uuml;venilir bir kimsedir.&rdquo;[5]</p>\r\n\r\n<p>\r\n	Ahmet bin Muhammed bin İsa hakkında da ş&ouml;yle der: &ldquo;Ebu Cafer Kum&rsquo;luların şeyhi ve fakihidir.&rdquo;[6] Hasan bin Mahbub rical kaynaklarımızda g&uuml;venilir ve &uuml;zerinde icma edilmiş olan ashaptandır.&rdquo;[7] Cemil bin Salih ve ebu Halid kabuli de b&uuml;y&uuml;klerden sayılmaktadır.[8]</p>\r\n\r\n<p>\r\n	Sonu&ccedil; itibarıyla rivayet senet a&ccedil;ısından sahih ve aralıksız bir şekilde Peygambere isnadı korunmuş muttasıldır.</p>\r\n\r\n<p>\r\n	Hadisin Metni:</p>\r\n\r\n<p>\r\n	Bu hadis Z&uuml;mer suresinin 29. Ayetin tefsirinde gelmiş ve orada imam Ali&rsquo;dan (a.s) ş&ouml;yle nakledilmiştir: &ldquo;Yahudiler Musa&rsquo;dan sonra yetmiş bir fırkaya b&ouml;l&uuml;nd&uuml;ler. Bu fırkalardan biri cennetlik diğerleri cehennemdeler. Hıristiyanlarda İsa&rsquo;dan (a.s) sonra yetmiş iki fırkaya b&ouml;l&uuml;nd&uuml;ler, bunlardan bir grup cennetlik ve diğer gruplar cehennemdedirler. Ama bu &uuml;mmet Allah&rsquo;ın resul&uuml;nden (s.a.a) sonra yetmiş &uuml;&ccedil; fırkaya ayrıldılar, bunlardan yetmiş iki fırka cehennemliktir. Tek bir fırkası cennetliktir. Bu yetmiş &uuml;&ccedil; fırkadan on &uuml;&ccedil; fırkası biz Ehlibeytin muhabbet ve vilayetine sahiptirler.[9] Ama onlardan sadece bir grup cennete girecek ve diğer on iki fırka cehennemliktir. Sonu&ccedil; itibariyle diğer insanları kapsayan bu altmış ve on iki fırka ateştedirler.&rdquo;[10] &nbsp;</p>\r\n\r\n<p>\r\n	Netice olarak; bu hadisin metin ve senedi sahih olup bu konuda gelen diğer rivayetlerle onaylanmıştır. Bu bapta gelen bir&ccedil;ok hadiste İmam Ali (a.s) Şialarının kurtuluşa eren grup olarak bildirmektedirler.[11]&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Diğer sorularınızın cevabını almak i&ccedil;in aşağıdaki adreslere m&uuml;racaat ediniz:</p>\r\n\r\n<p>\r\n	1-&nbsp;&nbsp;&nbsp; Soru 192 (sayt: İslam fırkaların &ccedil;ıkış nedenleri).</p>\r\n\r\n<p>\r\n	2-&nbsp;&nbsp;&nbsp; Soru 4932 (sayat: 5182) (mezheplerin &Ccedil;ının gayeleri).</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;<br />\r\n	-------------</p>\r\n\r\n<p>\r\n	[1] Tababatabai, Muhammed H&uuml;seyin, el-Mizan (Fars&ccedil;a terc&uuml;mesi), c.3, s.588, Kum: Defter-i İntişarat-ı İslami, 1374, h. ş.; Caferi, Yakup, Tefsiri Kevser, c. 3, s. 443,</p>\r\n\r\n<p>\r\n	[2] Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, Beyrut: M&uuml;esseset&uuml;&rsquo;l-Vefa, 1404,h.ş. c. 28, s. 4.</p>\r\n\r\n<p>\r\n	[3] Senedin Arap&ccedil;ası da ş&ouml;yledir: Muhammed bin Yahya an ahmed ibni isa an ibni mehbub an cemil bin Salih an ebi halid el-Kaili an ebi Cafer (a.s).</p>\r\n\r\n<p>\r\n	[4] Nermefzar&rsquo;i Dirayetun-Nur&rsquo;dan (Nur cd.), Hadis ıstılahatları</p>\r\n\r\n<p>\r\n	[5] Necaşi, Ricali Necaşi, Kum: Defter-i&nbsp; İntişarat-ı İslami,</p>\r\n\r\n<p>\r\n	1407, h.ş. s. 353.</p>\r\n\r\n<p>\r\n	[6] A.g.e, s. 83</p>\r\n\r\n<p>\r\n	[7] Ricali Keşi, s. 83</p>\r\n\r\n<p>\r\n	[8] &ldquo;Ricali Necaşi&rdquo;, s. 127 ve &ldquo;Ricalı Keşi&rdquo;, s. 10, intişaratı danişgahı Meşhed, 1348</p>\r\n\r\n<p>\r\n	[9] İhtimalle On iki imamı kabul eden Şialar dışındaki Şia fırkalarına işaret etmektedir.</p>\r\n\r\n<p>\r\n	[10] Kuleyni, Muhammed bin Yakup, Kafi, Tahran: Darul Kitabı İslamiye, 1368, h.ş. c. 8, s. 224.</p>\r\n\r\n<p>\r\n	[11] Biharu&rsquo;l-Envar, c. 28, s. 2, &ldquo;Babu iftirakul &uuml;mme ba&rsquo;de&rsquo;n - nebi.</p>\r\n','&ldquo;İftiraki &uuml;mmet&rdquo; (Peygamberin vefatından sonra &uuml;mmetin farklı farklı fırkalara ayrılması) hakkında var olan rivayetleri hem Şia ve hem de Ehlis&uuml;nnet muhaddisleri tarafından farklı senetlerle nakletmiştir.\r\n\r\n	\r\n		&nbsp;\r\n	B&uuml;t&uuml;n rivayetlerin metni M&uuml;sl&uuml;manların, Peygamber efendimizin (s.a.a) vefatından sonra fırkalara ayrılmaya ve b&ouml;l&uuml;nmelerine işaret etmektedir. Bu rivayetler mana bakımından bir nevi tevat&uuml;r haddine ulaşmış durumdadırlar. En azından bu hadislerden bir tanesi senet olarak sahihtir ve bu bağlamda mutasıl yani raviler zincirinden bir aksaklık ger&ccedil;ekleşmeden peygambere ulaştırılmıştır.','&Uuml;z&uuml;lerek s&ouml;ylememiz gerekiyor ki, İlahi enbiyaların her birinin vefatından sonra taraftarlarının &ccedil;okğu peygamberlerinin belirlediği yoldan sapmışlardır. N&uuml;b&uuml;vvet ilmi ile kendi &uuml;mmetinin geleceğini a&ccedil;ık&ccedil;a g&ouml;ren Peygamber efendimiz (s.a.a) &ccedil;eşitli rivayetlerde (&uuml;mmetin fırkalar b&ouml;l&uuml;nmesi hadisleri)&nbsp; bu olaydan haber vermiştir. &ldquo;İftirakı &uuml;mmet&rdquo; hadislerini hem Şia ve hem de Ehlis&uuml;nnet muhaddisleri farklı senetlerle nakletmişlerdir.[1] Bu rivayet &ldquo;Hisali Şeyh Saduk&rsquo; &ldquo;Tefsiri ayaşi&rdquo; ve Taberisinin &ldquo;İhticac&rdquo; adlı eseri olmak &uuml;zere Şia&rsquo;nın kaynak kitaplarında nakledilmiştir.[2] Bu rivayetlerin i&ccedil;ermiş olduğu mana tevat&uuml;r (tevat&uuml;ri manevi) boyutundadır. Yani rivayetin metinde zikredilen kelimeler bakımından bir birinden farklı kelimeler i&ccedil;ermiş olsa bile hepsinin taşımış oldukları mana aynı ve birdir.\r\n\r\n\r\n	Bu rivayetlere g&ouml;re, Peygamber efendimiz (s.a.a) kendi vefatından sonra &uuml;mmetinin yetmiş &uuml;&ccedil; fırkaya b&ouml;l&uuml;neceğini &ouml;nceden haber vermiştir.\r\n\r\n\r\n	&Uuml;mmetin fırkalara b&ouml;l&uuml;nmesi rivayetlerinin i&ccedil;inde senedi en sahih olanı, Kuleyni&rsquo;nin &ldquo;Kafi&rdquo; adlı kitabında İmam Bakır&rsquo;dan (a.s) naklettiği hadistir. Dolayısıyla bu hadisin senet ve metni &ouml;rnek babından incelenecektir.\r\n\r\n\r\n	Hadisin Senedi:\r\n\r\n\r\n	Muhammed b. Yahya Ahamet b. İsa&rsquo;dan, İsan da ibni Mahbubdan, ibni Mahbub da Cemil b. Salih&rsquo;ten, ibni Salih de Ebu Halit el-Kabili den o da Ebu Cafer&rsquo;den (imam Bakırdan) (a.s.), bu hadisi nakletmişlerdir. İşte buradaki rivayetin senedi budur[3]\r\n\r\n\r\n	Hadislerin senet a&ccedil;ısından farklı kısımları vardır. Eğer hadisin senedinde yer alan fertlerin t&uuml;m&uuml; Şia ve sıkka (g&uuml;venilir insanlar) olursa hadis, hadis bilim ıstılahına g&ouml;re &ldquo;sahih&rdquo;tir.[4] Eğer hadisin senedinde yer alan fertler kendi zamanının &acirc;lim ve b&uuml;y&uuml;klerinden olurlarsa hadisin sadır olduğuna dair olan g&uuml;ven daha da &ccedil;ok artar. İmam Bakır&rsquo;dan rivayet edilen hadis işte bu kısımdandır. Zira hadisin senedinde olan fertlerin hepsi b&uuml;y&uuml;k ve &acirc;lim kişilerdir. Muhammed bin Yahya b&uuml;y&uuml;k şahsiyetlerdendir ki Necaşi onun hakkında ş&ouml;yle diyor: &ldquo;O kendi zamanında bizim ashabımızın b&uuml;y&uuml;klerindendir ve y&uuml;ksek derecede g&uuml;venilir bir kimsedir.&rdquo;[5]\r\n\r\n\r\n	Ahmet bin Muhammed bin İsa hakkında da ş&ouml;yle der: &ldquo;Ebu Cafer Kum&rsquo;luların şeyhi ve fakihidir.&rdquo;[6] Hasan bin Mahbub rical kaynaklarımızda g&uuml;venilir ve &uuml;zerinde icma edilmiş olan ashaptandır.&rdquo;[7] Cemil bin Salih ve ebu Halid kabuli de b&uuml;y&uuml;klerden sayılmaktadır.[8]\r\n\r\n\r\n	Sonu&ccedil; itibarıyla rivayet senet a&ccedil;ısından sahih ve aralıksız bir şekilde Peygambere isnadı korunmuş muttasıldır.\r\n\r\n\r\n	Hadisin Metni:\r\n\r\n\r\n	Bu hadis Z&uuml;mer suresinin 29. Ayetin tefsirinde gelmiş ve orada imam Ali&rsquo;dan (a.s) ş&ouml;yle nakledilmiştir: &ldquo;Yahudiler Musa&rsquo;dan sonra yetmiş bir fırkaya b&ouml;l&uuml;nd&uuml;ler. Bu fırkalardan biri cennetlik diğerleri cehennemdeler. Hıristiyanlarda İsa&rsquo;dan (a.s) sonra yetmiş iki fırkaya b&ouml;l&uuml;nd&uuml;ler, bunlardan bir grup cennetlik ve diğer gruplar cehennemdedirler. Ama bu &uuml;mmet Allah&rsquo;ın resul&uuml;nden (s.a.a) sonra yetmiş &uuml;&ccedil; fırkaya ayrıldılar, bunlardan yetmiş iki fırka cehennemliktir. Tek bir fırkası cennetliktir. Bu yetmiş &uuml;&ccedil; fırkadan on &uuml;&ccedil; fırkası biz Ehlibeytin muhabbet ve vilayetine sahiptirler.[9] Ama onlardan sadece bir grup cennete girecek ve diğer on iki fırka cehennemliktir. Sonu&ccedil; itibariyle diğer insanları kapsayan bu altmış ve on iki fırka ateştedirler.&rdquo;[10] &nbsp;\r\n\r\n\r\n	Netice olarak; bu hadisin metin ve senedi sahih olup bu konuda gelen diğer rivayetlerle onaylanmıştır. Bu bapta gelen bir&ccedil;ok hadiste İmam Ali (a.s) Şialarının kurtuluşa eren grup olarak bildirmektedirler.[11]&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	Diğer sorularınızın cevabını almak i&ccedil;in aşağıdaki adreslere m&uuml;racaat ediniz:\r\n\r\n\r\n	1-&nbsp;&nbsp;&nbsp; Soru 192 (sayt: İslam fırkaların &ccedil;ıkış nedenleri).\r\n\r\n\r\n	2-&nbsp;&nbsp;&nbsp; Soru 4932 (sayat: 5182) (mezheplerin &Ccedil;ının gayeleri).\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n	-------------\r\n\r\n\r\n	[1] Tababatabai, Muhammed H&uuml;seyin, el-Mizan (Fars&ccedil;a terc&uuml;mesi), c.3, s.588, Kum: Defter-i İntişarat-ı İslami, 1374, h. ş.; Caferi, Yakup, Tefsiri Kevser, c. 3, s. 443,\r\n\r\n\r\n	[2] Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, Beyrut: M&uuml;esseset&uuml;&rsquo;l-Vefa, 1404,h.ş. c. 28, s. 4.\r\n\r\n\r\n	[3] Senedin Arap&ccedil;ası da ş&ouml;yledir: Muhammed bin Yahya an ahmed ibni isa an ibni mehbub an cemil bin Salih an ebi halid el-Kaili an ebi Cafer (a.s).\r\n\r\n\r\n	[4] Nermefzar&rsquo;i Dirayetun-Nur&rsquo;dan (Nur cd.), Hadis ıstılahatları\r\n\r\n\r\n	[5] Necaşi, Ricali Necaşi, Kum: Defter-i&nbsp; İntişarat-ı İslami,\r\n\r\n\r\n	1407, h.ş. s. 353.\r\n\r\n\r\n	[6] A.g.e, s. 83\r\n\r\n\r\n	[7] Ricali Keşi, s. 83\r\n\r\n\r\n	[8] &ldquo;Ricali Necaşi&rdquo;, s. 127 ve &ldquo;Ricalı Keşi&rdquo;, s. 10, intişaratı danişgahı Meşhed, 1348\r\n\r\n\r\n	[9] İhtimalle On iki imamı kabul eden Şialar dışındaki Şia fırkalarına işaret etmektedir.\r\n\r\n\r\n	[10] Kuleyni, Muhammed bin Yakup, Kafi, Tahran: Darul Kitabı İslamiye, 1368, h.ş. c. 8, s. 224.\r\n\r\n\r\n	[11] Biharu&rsquo;l-Envar, c. 28, s. 2, &ldquo;Babu iftirakul &uuml;mme ba&rsquo;de&rsquo;n - nebi.'),(498,'tr498','<p style=\"; tab-stops: right 14.2pt\">\r\n	<span>İslam Peygamberi (s.a.a) Allah&rsquo;ın isteği ve takdiri &uuml;zerine ders okumamış; hi&ccedil;bir zaman bir &uuml;stadın yanına gitmemiş ve hi&ccedil;bir kitap yazmamıştır. Bu ilahi takdirin nedeni de k&acirc;milen a&ccedil;ıktır. Zira peygamberin ebedi mucizesi Kur&rsquo;an adındaki kitabıdır. Normal olarak okuma ve yazması olan bir kimsenin kitap getirmesi olanaksız bir iş değildir. Dolayısıyla okuma ve yazması olmuş olsaydı en azından bazı kimseler i&ccedil;in ş&ouml;yle bir ş&uuml;phenin şekillenmesi s&ouml;z konusu olabilirdi: Bu kitap (Kur&rsquo;an) Peygamber&rsquo;in (s.a.a) zihni d&uuml;ş&uuml;nceleri ve &ouml;ğretmeninin vermiş olduğu eğitiminin verdiği verilerin neticesinde oluşturulmuş zihinsel &ouml;ğretilerdir. İmam Ali (a.s) ve İmam Seccad (a.s) dışında diğer Masum imamlardan (s.a.) bize kitabın ulaşmamasının bir&ccedil;ok muhtelif nedenleri vardır. İnsanların toplumsal rehberlik ve imamet vazifesi, zamansal has şartların var olması, &ouml;ğrencilerinin var olması ve hadis yazan yazarların bulunması bu nedenlerden bir ka&ccedil;ıdır.</span></p>\r\n','<p>\r\n	<br />\r\n	&nbsp;Sorunuz birka&ccedil; a&ccedil;ıdan incelenebilir:</p>\r\n\r\n<p>\r\n	1.&nbsp;&nbsp; İslam Peygamberi&rsquo;nin (s.a.a) var olduğuna dair:</p>\r\n\r\n<p>\r\n	&nbsp;Peygamber efendimiz (s.a.a) &ccedil;ok &ouml;zel şartlara sahip olan bir zamanda yaşıyordu. İslam Peygamberi (s.a.a) Allah&rsquo;ın isteği ve takdiri &uuml;zere ders okumamış ve hi&ccedil;bir zaman bir &uuml;stadın yanına gitmemiş ve hi&ccedil;bir kitap yazmamıştır. Bu ilahi takdirin nedeni de k&acirc;milen a&ccedil;ıktır.</p>\r\n\r\n<p>\r\n	Zira peygamberin ebedi mucizesi Kur&rsquo;an adındaki kitabıdır. Normal olarak okuma ve yazması olan bir kimsenin kitap getirmesi olanaksız bir iş değildir dolayısıyla okuma ve yazması olmuş olsaydı en azından bazı kimseler i&ccedil;in ş&ouml;yle bir ş&uuml;phenin şekillenmesi s&ouml;z konusu olabilirdir: Bu kitap (Kur&rsquo;an) Peygamber&rsquo;in (s.a.a) zihni d&uuml;ş&uuml;nceleri ve &ouml;ğretmenlerinin eğitimi neticesinde oluşturulmuş &ouml;ğretilerdir. Zira Kur&rsquo;an&rsquo;da ş&ouml;yle buyuruyor: &ldquo;Sen şu Kur&rsquo;an&rsquo;dan &ouml;nce hi&ccedil;bir kitap okumuyor ve onu sağ elinle yazmıyordun. (Okuyup yazsaydın) o takdirde batıl peşinde koşanlar, ş&uuml;pheye d&uuml;şerlerdi.&rdquo; [1]</p>\r\n\r\n<p>\r\n	Buna binaen okuma ve yazma niteliğinin her insan i&ccedil;in kemal sayıldığı doğrudur. Ama bazen, bazı nedenler dolayısıyla ve bazı şartlar gereğince okuma ve yazmanın olmayışı kemal sayılır. Bu peygamberlere &ouml;zellikle son peygamber&rsquo;e (s.a.a) kamilen sıdk etmektedir. Eğer okumuş bir bilgin veya bilgili ve &ccedil;ok okuyan filozof n&uuml;b&uuml;vvet iddiasında bulunsa ve semavi kitap unvanıyla bir kitap sunmuş olsaydı; acaba bu kitap ve mektep kendi d&uuml;ş&uuml;ncelerinin eseri değil midir, şeklindeki vesvese ve ş&uuml;phelerin akla gelmesi muhtemel olmayacak mıydı? &ldquo;Şayet peygamber efendimizin (s.a.a) hatta n&uuml;b&uuml;vvetinden sonra bile bir şeyleri yazmamış olması İslam karşıtlarının eline bir kozun ge&ccedil;mesi i&ccedil;indir. [2] Ama o kendi ilimlerinin t&uuml;m&uuml;n&uuml; vahiyden &ouml;ğreniyordu.&rdquo; [3]</p>\r\n\r\n<p>\r\n	Hafız&rsquo;ın dediği gibi:</p>\r\n\r\n<p>\r\n	Benim yazarım mektebe gitmedi, yazı yazmadı</p>\r\n\r\n<p>\r\n	Gamze ile mesele &ouml;ğreten y&uuml;z m&uuml;derris oldu . [4]</p>\r\n\r\n<p>\r\n	2. Ama neden İmamlar (a.s) kitap yazmadılar? Sorusuna gelince şunları dememiz m&uuml;mk&uuml;nd&uuml;r:</p>\r\n\r\n<p>\r\n	Mutlak bir şekilde imamlar bir şey yazmadığını s&ouml;ylemek doğru değildir. Zira imamların babası olarak adlandırılan İmam Ali (a.s), meşhur bir kitap yazmışlardır ki bu kitap onun masum evlatlarının s&ouml;zlerinde &ldquo;Ali&rsquo;nin (a.s) kitabı&rdquo; şeklinde tanınmıştır. [5] İmam Seccad&rsquo;dan (a.s) da maruf Sahife-i Seccadiye elimize ulaşmıştır. Evet! G&uuml;n&uuml;m&uuml;zde Ali&rsquo;nin (a.s) kitabı olarak bilinen kitap elimizde bulunmamaktır. Kur&rsquo;an tefsiri konusunda da, Kur&rsquo;an-ı n&uuml;zul sebebi ve bazı tefsirlerini ilk toplayan İmam Ali&rsquo;dir (a.s), ancak halifeler ve onların peşi takip eden halk tarafından İslam&rsquo;ın ilk yıllarında olan bazı olaylar sonucu, kabul g&ouml;r&uuml;lmedi. [6]</p>\r\n\r\n<p>\r\n	Masum imamlar (a.s) tarafından yazılan bu kitaplar dışında, onlardan başka bir el yazması rapor edilmemiştir. Bunun nedenini birka&ccedil; maddede &ouml;zetleyebiliriz:</p>\r\n\r\n<p>\r\n	2-1. Halkın toplumsal rehberliği ve imametliği bağlamında imamların vazifeleri:</p>\r\n\r\n<p>\r\n	Her zamanın İmamın omuzlarına y&uuml;klenmiş olan vazifeler o kadar geniş ve kapsamlıdır ki, kitap yazmak bunlara karşı &ccedil;ok k&uuml;&ccedil;&uuml;k bir şey gelirdi. İmam bir yazar veya m&uuml;ellif değildir, o halkın zahiri ve manevi rehberlik vazifesini &uuml;stlenmiştir; O&rsquo;nun vazifesi İslam yolunda canlarını feda edecek m&uuml;cahit ve temiz insanları yetiştirmektir. İmam&rsquo;ın vazifesi halkın b&uuml;t&uuml;n d&uuml;nyevi ve uhrevi meselelerini denetlemektir. Her ne kadar bu iş de (kitap yazma) &ccedil;ok &ouml;nemli konulardan sayılıyor ise de, ama İmam&rsquo;ın daha &ouml;nemli işler ile meşgul olmasından dolayı bu işlere zaruretin icap ettiğinden daha fazla vakit ayırmamışlardır. Zahiren bu zaruret ve vakit genişliği İmam Ali (a.s) ve İmam Seccad&rsquo;ın (a.s) haricindekiler i&ccedil;in v&uuml;cuda gelmemiştir.</p>\r\n\r\n<p>\r\n	2-2. &Ouml;zel zamansal şartlarının varlığı:</p>\r\n\r\n<p>\r\n	Bu delil iki y&ouml;nden incelenebilir:</p>\r\n\r\n<p>\r\n	Birincisi: Halkın tevecc&uuml;hs&uuml;z ve ilgisiz olmaları: İmamların hazırda bulundukları d&ouml;nemdeki halk, h&uuml;k&uuml;met yerini işgal ve gasıp eden kimseler tarafından oluşturulmuş olunduğu şartlar nedeniyle Ehlibeyt&rsquo;e (a.s) gereken tevecc&uuml;h g&ouml;stermiyorlardı. Masum imamların (a.s) evlerine &ccedil;ekilme sebeplerinin asıl nedeni, halkın isteksiz ve ilgisiz olmalarıydı. Elbette halkın bu isteksizliği Ehlibeyt&rsquo;in (a.s) makam ve şanlarından her hangi bir şey eksiltmedi, bilakis halkın sahip oldukları bu durumu b&uuml;t&uuml;n zararları yine halka y&ouml;nelikti. Her hal&uuml;karda bir nazar, fikir y&acirc;da bu t&uuml;r hususiyetlere haiz bir metnin yazılıp insanlara sunulması kendi başına toplumsal olgunluk gerektirmektedir. Zahiren b&ouml;yleli bir olgunluk toplumda uluşmamıştı. &nbsp;</p>\r\n\r\n<p>\r\n	İkincisi- &Ouml;zel zamanda takiye ortamının v&uuml;cuda gelmesi. Bu boğucu ortamın var olması sadece İmamların kendilerinin s&ouml;ylemiş oldukları s&ouml;zlere ve yazdıkları mektuplara y&ouml;nelik değildi, bilakis bu durum imamların (a.s) ashapları tarafından yazılmış olan şeyler karşısında da oluşmuştu. İmam Cevad&rsquo;ın (a.s) ashabından birisi imama ş&ouml;yle bir şey s&ouml;yl&uuml;yor: &ldquo; &Uuml;statlarımız İmam Bakır (a.s) ve İmam Sadık&rsquo;tan (a.s) rivayetler nakil etmiş ve yazmışlar, ancak sıkı bir takiye d&ouml;neminden ge&ccedil;tikleri i&ccedil;in kitaplarını sakladılar ve toplumda yayılmasını &ouml;nlediler; şimdi bu kitaplarla ne yapmamız gerekir? İmam ş&ouml;yle buyurdu: O kitaplarda sorun yok onları yayınlayabilirsiniz.&rdquo; [7]</p>\r\n\r\n<p>\r\n	Buna binaen, imamların ellerine kalem alıp (bırak kitap yazmalarını bir yana) bir mektup yazmak bile kendileri i&ccedil;in &ccedil;ok zor idi. Bunun en &ouml;nemli delillerinden bir tanesi o d&ouml;nemlerde sıkı bir takiye ortamının var olmasıdır. Emevi ve Abbasi h&uuml;k&uuml;metleri tarafından masum imamlar (a.s), imamet d&ouml;nemleri boyunca şiddetli bir şekilde kontrol ve g&ouml;zetim altında tutuluyorlardı. Bu durum ve halet imamlar (a.s) d&ouml;neminde bazen azalıyor ve bazen de şiddetleniyor olmuş olsa da onların t&uuml;m&uuml; takiye g&ouml;lgesi ve şemsiyesi altında yaşıyorlardı. Bu ortam o kadar baskıcı idi ki İmam Bakır (a.s) takiyenin &ouml;nemliliği bağlamda ş&ouml;yle buyuruyor: &ldquo;Takiye benim ve babalarımın dinidir.&rdquo; [8]&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	2-3- Hadis &ouml;ğrenci ve yazarlarının bulunması: İmamların (a.s) buyruk ve hadislerini yazma vazifesini, muhaddisler adıyla meşhur olan imamların bazı ashabı &uuml;stlenmişlerdir. Bundan dolayı, İmamların rivayetleri onların ashabının zahmet ve &ccedil;abalarıyla bize ulaşmıştır. Yani imamlar (a.s) tarafından kitap yazılmamış olsa bile onlar tarafından alınan tedbirler hadislerin yok olmasını &ouml;nlemişlerdir. Evet, belki ş&ouml;yle diyebiliriz; eğer imamların (a.s) kendileri kitap yazmış olsalardı onlarda ihtilaf olmazdı? Ama kesinlikle b&ouml;yle bir durum s&ouml;z konusu değildir; zira eğer imamların (a.s) kendileri bile kitap yazmış olsalardı, diğer ashaplarının yazmış oldukları kitaplarında olduğu gibi onlarınkinde de kirli eller ve tahrif edici kimselerin m&uuml;dahalesinden masum kalamazlardı. Belki ashaplarının kitaplarını tahrif etmek i&ccedil;in g&ouml;sterdikleri şiddetli &ccedil;aba, onların kitaplarını tahrif etmek i&ccedil;in daha &ccedil;ok olurdu. İmamlara nispet edilen tahrif edilmiş bu kitaplarla halkın yoldan &ccedil;ıkması daha şiddetli olurdu; &ccedil;&uuml;nk&uuml; halk ve hatta muhaddisler, bu kitapların imamlara (a.s) ilişkilendirilmesiyle i&ccedil;inde hata ve yanlışlık olacağı ihtimalini vermezler ve diğer ashabın kitaplarında olduğu gibi tashih ve d&uuml;zenleme fikrine d&uuml;şmezlerdi. Sonu&ccedil; itibarıyla imamlar (a.s) tarafından kitap yazılmasının bir faydası olmazdı.</p>\r\n\r\n<p>\r\n	Konumuza son vermeden &ouml;nce şunu hatırlatmakta yarar var: &ldquo;sorduğunuz soruda hadis kitaplarında bir&ccedil;ok &ccedil;elişkiler var olduğunu&rdquo; s&ouml;ylediniz. Ama bu s&ouml;z doğru değildir. Bilakis Zahiri olarak bazı rivayetler arasında kendisini g&ouml;steren &ccedil;elişkiler İslam d&uuml;ş&uuml;n&uuml;rleri tarafından g&ouml;sterilen &ccedil;aba ve &ccedil;alışma neticesinde &ccedil;&ouml;z&uuml;lm&uuml;ş durumundadır.&nbsp; Bizim hadislerimiz tarih boyunca İmamların ashabı ve bizzat imamlarımızın (a.s) kendileri tarafından tasfiye ve d&uuml;zenlenmiştir. Fakihlerin g&ouml;r&uuml;şlerinde de aralarında zahiren &ccedil;elişki var olan hadisler &ccedil;&ouml;z&uuml;lm&uuml;şt&uuml;r.</p>\r\n\r\n<p>\r\n	Bu konuyla ilgili daha fazla bilgi i&ccedil;in aşağıdaki adrese m&uuml;racaat edininiz:</p>\r\n\r\n<p>\r\n	Soru: 11599 (Sayte: 11455) (taşhis ve tamyizi ahadis sahih).&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;<br />\r\n	---------------</p>\r\n\r\n<p>\r\n	[1] Ankebut / 48</p>\r\n\r\n<p>\r\n	[2] Mutahhari, Murtaza, &ldquo; Peygamber-i &Uuml;mmi&rdquo; , Tahran: Sadra, 1378, h.ş. s. 6.</p>\r\n\r\n<p>\r\n	[3] Mekarim Şirazi, Nasır, &ldquo; Tefsiri Numune &rdquo; Tahran: kitabi İslamiye, 1374 h.ş., c.16, s. 308, Dar-ul.</p>\r\n\r\n<p>\r\n	[4] Nigarı men ki bı mektep nereft ve hat ne nivişt</p>\r\n\r\n<p>\r\n	Bi gamze, mesele amuz-i sed muderris şod . (&ldquo; Divanı Hafız &rdquo;, 167. Gazel).</p>\r\n\r\n<p>\r\n	[5] Kuleyni, Muhammed bin Yakup, Kafi , Tahran: Dar-ul kitabi İslamiye, 13651, h.ş. c. s. 41.</p>\r\n\r\n<p>\r\n	[6] Daha fazla bilgi i&ccedil;in Soru: 4687 (Site: 4954) m&uuml;racaat ediniz.</p>\r\n\r\n<p>\r\n	[7] &ldquo; Kafi &rdquo;, c. 1, s. 53.</p>\r\n\r\n<p>\r\n	[8] &ldquo; Kafi &rdquo;, c. 2, s. 219.</p>\r\n','İslam Peygamberi (s.a.a) Allah&rsquo;ın isteği ve takdiri &uuml;zerine ders okumamış; hi&ccedil;bir zaman bir &uuml;stadın yanına gitmemiş ve hi&ccedil;bir kitap yazmamıştır. Bu ilahi takdirin nedeni de k&acirc;milen a&ccedil;ıktır. Zira peygamberin ebedi mucizesi Kur&rsquo;an adındaki kitabıdır. Normal olarak okuma ve yazması olan bir kimsenin kitap getirmesi olanaksız bir iş değildir. Dolayısıyla okuma ve yazması olmuş olsaydı en azından bazı kimseler i&ccedil;in ş&ouml;yle bir ş&uuml;phenin şekillenmesi s&ouml;z konusu olabilirdi: Bu kitap (Kur&rsquo;an) Peygamber&rsquo;in (s.a.a) zihni d&uuml;ş&uuml;nceleri ve &ouml;ğretmeninin vermiş olduğu eğitiminin verdiği verilerin neticesinde oluşturulmuş zihinsel &ouml;ğretilerdir. İmam Ali (a.s) ve İmam Seccad (a.s) dışında diğer Masum imamlardan (s.a.) bize kitabın ulaşmamasının bir&ccedil;ok muhtelif nedenleri vardır. İnsanların toplumsal rehberlik ve imamet vazifesi, zamansal has şartların var olması, &ouml;ğrencilerinin var olması ve hadis yazan yazarların bulunması bu nedenlerden bir ka&ccedil;ıdır.','&nbsp;Sorunuz birka&ccedil; a&ccedil;ıdan incelenebilir:\r\n\r\n\r\n	1.&nbsp;&nbsp; İslam Peygamberi&rsquo;nin (s.a.a) var olduğuna dair:\r\n\r\n\r\n	&nbsp;Peygamber efendimiz (s.a.a) &ccedil;ok &ouml;zel şartlara sahip olan bir zamanda yaşıyordu. İslam Peygamberi (s.a.a) Allah&rsquo;ın isteği ve takdiri &uuml;zere ders okumamış ve hi&ccedil;bir zaman bir &uuml;stadın yanına gitmemiş ve hi&ccedil;bir kitap yazmamıştır. Bu ilahi takdirin nedeni de k&acirc;milen a&ccedil;ıktır.\r\n\r\n\r\n	Zira peygamberin ebedi mucizesi Kur&rsquo;an adındaki kitabıdır. Normal olarak okuma ve yazması olan bir kimsenin kitap getirmesi olanaksız bir iş değildir dolayısıyla okuma ve yazması olmuş olsaydı en azından bazı kimseler i&ccedil;in ş&ouml;yle bir ş&uuml;phenin şekillenmesi s&ouml;z konusu olabilirdir: Bu kitap (Kur&rsquo;an) Peygamber&rsquo;in (s.a.a) zihni d&uuml;ş&uuml;nceleri ve &ouml;ğretmenlerinin eğitimi neticesinde oluşturulmuş &ouml;ğretilerdir. Zira Kur&rsquo;an&rsquo;da ş&ouml;yle buyuruyor: &ldquo;Sen şu Kur&rsquo;an&rsquo;dan &ouml;nce hi&ccedil;bir kitap okumuyor ve onu sağ elinle yazmıyordun. (Okuyup yazsaydın) o takdirde batıl peşinde koşanlar, ş&uuml;pheye d&uuml;şerlerdi.&rdquo; [1]\r\n\r\n\r\n	Buna binaen okuma ve yazma niteliğinin her insan i&ccedil;in kemal sayıldığı doğrudur. Ama bazen, bazı nedenler dolayısıyla ve bazı şartlar gereğince okuma ve yazmanın olmayışı kemal sayılır. Bu peygamberlere &ouml;zellikle son peygamber&rsquo;e (s.a.a) kamilen sıdk etmektedir. Eğer okumuş bir bilgin veya bilgili ve &ccedil;ok okuyan filozof n&uuml;b&uuml;vvet iddiasında bulunsa ve semavi kitap unvanıyla bir kitap sunmuş olsaydı; acaba bu kitap ve mektep kendi d&uuml;ş&uuml;ncelerinin eseri değil midir, şeklindeki vesvese ve ş&uuml;phelerin akla gelmesi muhtemel olmayacak mıydı? &ldquo;Şayet peygamber efendimizin (s.a.a) hatta n&uuml;b&uuml;vvetinden sonra bile bir şeyleri yazmamış olması İslam karşıtlarının eline bir kozun ge&ccedil;mesi i&ccedil;indir. [2] Ama o kendi ilimlerinin t&uuml;m&uuml;n&uuml; vahiyden &ouml;ğreniyordu.&rdquo; [3]\r\n\r\n\r\n	Hafız&rsquo;ın dediği gibi:\r\n\r\n\r\n	Benim yazarım mektebe gitmedi, yazı yazmadı\r\n\r\n\r\n	Gamze ile mesele &ouml;ğreten y&uuml;z m&uuml;derris oldu . [4]\r\n\r\n\r\n	2. Ama neden İmamlar (a.s) kitap yazmadılar? Sorusuna gelince şunları dememiz m&uuml;mk&uuml;nd&uuml;r:\r\n\r\n\r\n	Mutlak bir şekilde imamlar bir şey yazmadığını s&ouml;ylemek doğru değildir. Zira imamların babası olarak adlandırılan İmam Ali (a.s), meşhur bir kitap yazmışlardır ki bu kitap onun masum evlatlarının s&ouml;zlerinde &ldquo;Ali&rsquo;nin (a.s) kitabı&rdquo; şeklinde tanınmıştır. [5] İmam Seccad&rsquo;dan (a.s) da maruf Sahife-i Seccadiye elimize ulaşmıştır. Evet! G&uuml;n&uuml;m&uuml;zde Ali&rsquo;nin (a.s) kitabı olarak bilinen kitap elimizde bulunmamaktır. Kur&rsquo;an tefsiri konusunda da, Kur&rsquo;an-ı n&uuml;zul sebebi ve bazı tefsirlerini ilk toplayan İmam Ali&rsquo;dir (a.s), ancak halifeler ve onların peşi takip eden halk tarafından İslam&rsquo;ın ilk yıllarında olan bazı olaylar sonucu, kabul g&ouml;r&uuml;lmedi. [6]\r\n\r\n\r\n	Masum imamlar (a.s) tarafından yazılan bu kitaplar dışında, onlardan başka bir el yazması rapor edilmemiştir. Bunun nedenini birka&ccedil; maddede &ouml;zetleyebiliriz:\r\n\r\n\r\n	2-1. Halkın toplumsal rehberliği ve imametliği bağlamında imamların vazifeleri:\r\n\r\n\r\n	Her zamanın İmamın omuzlarına y&uuml;klenmiş olan vazifeler o kadar geniş ve kapsamlıdır ki, kitap yazmak bunlara karşı &ccedil;ok k&uuml;&ccedil;&uuml;k bir şey gelirdi. İmam bir yazar veya m&uuml;ellif değildir, o halkın zahiri ve manevi rehberlik vazifesini &uuml;stlenmiştir; O&rsquo;nun vazifesi İslam yolunda canlarını feda edecek m&uuml;cahit ve temiz insanları yetiştirmektir. İmam&rsquo;ın vazifesi halkın b&uuml;t&uuml;n d&uuml;nyevi ve uhrevi meselelerini denetlemektir. Her ne kadar bu iş de (kitap yazma) &ccedil;ok &ouml;nemli konulardan sayılıyor ise de, ama İmam&rsquo;ın daha &ouml;nemli işler ile meşgul olmasından dolayı bu işlere zaruretin icap ettiğinden daha fazla vakit ayırmamışlardır. Zahiren bu zaruret ve vakit genişliği İmam Ali (a.s) ve İmam Seccad&rsquo;ın (a.s) haricindekiler i&ccedil;in v&uuml;cuda gelmemiştir.\r\n\r\n\r\n	2-2. &Ouml;zel zamansal şartlarının varlığı:\r\n\r\n\r\n	Bu delil iki y&ouml;nden incelenebilir:\r\n\r\n\r\n	Birincisi: Halkın tevecc&uuml;hs&uuml;z ve ilgisiz olmaları: İmamların hazırda bulundukları d&ouml;nemdeki halk, h&uuml;k&uuml;met yerini işgal ve gasıp eden kimseler tarafından oluşturulmuş olunduğu şartlar nedeniyle Ehlibeyt&rsquo;e (a.s) gereken tevecc&uuml;h g&ouml;stermiyorlardı. Masum imamların (a.s) evlerine &ccedil;ekilme sebeplerinin asıl nedeni, halkın isteksiz ve ilgisiz olmalarıydı. Elbette halkın bu isteksizliği Ehlibeyt&rsquo;in (a.s) makam ve şanlarından her hangi bir şey eksiltmedi, bilakis halkın sahip oldukları bu durumu b&uuml;t&uuml;n zararları yine halka y&ouml;nelikti. Her hal&uuml;karda bir nazar, fikir y&acirc;da bu t&uuml;r hususiyetlere haiz bir metnin yazılıp insanlara sunulması kendi başına toplumsal olgunluk gerektirmektedir. Zahiren b&ouml;yleli bir olgunluk toplumda uluşmamıştı. &nbsp;\r\n\r\n\r\n	İkincisi- &Ouml;zel zamanda takiye ortamının v&uuml;cuda gelmesi. Bu boğucu ortamın var olması sadece İmamların kendilerinin s&ouml;ylemiş oldukları s&ouml;zlere ve yazdıkları mektuplara y&ouml;nelik değildi, bilakis bu durum imamların (a.s) ashapları tarafından yazılmış olan şeyler karşısında da oluşmuştu. İmam Cevad&rsquo;ın (a.s) ashabından birisi imama ş&ouml;yle bir şey s&ouml;yl&uuml;yor: &ldquo; &Uuml;statlarımız İmam Bakır (a.s) ve İmam Sadık&rsquo;tan (a.s) rivayetler nakil etmiş ve yazmışlar, ancak sıkı bir takiye d&ouml;neminden ge&ccedil;tikleri i&ccedil;in kitaplarını sakladılar ve toplumda yayılmasını &ouml;nlediler; şimdi bu kitaplarla ne yapmamız gerekir? İmam ş&ouml;yle buyurdu: O kitaplarda sorun yok onları yayınlayabilirsiniz.&rdquo; [7]\r\n\r\n\r\n	Buna binaen, imamların ellerine kalem alıp (bırak kitap yazmalarını bir yana) bir mektup yazmak bile kendileri i&ccedil;in &ccedil;ok zor idi. Bunun en &ouml;nemli delillerinden bir tanesi o d&ouml;nemlerde sıkı bir takiye ortamının var olmasıdır. Emevi ve Abbasi h&uuml;k&uuml;metleri tarafından masum imamlar (a.s), imamet d&ouml;nemleri boyunca şiddetli bir şekilde kontrol ve g&ouml;zetim altında tutuluyorlardı. Bu durum ve halet imamlar (a.s) d&ouml;neminde bazen azalıyor ve bazen de şiddetleniyor olmuş olsa da onların t&uuml;m&uuml; takiye g&ouml;lgesi ve şemsiyesi altında yaşıyorlardı. Bu ortam o kadar baskıcı idi ki İmam Bakır (a.s) takiyenin &ouml;nemliliği bağlamda ş&ouml;yle buyuruyor: &ldquo;Takiye benim ve babalarımın dinidir.&rdquo; [8]&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	2-3- Hadis &ouml;ğrenci ve yazarlarının bulunması: İmamların (a.s) buyruk ve hadislerini yazma vazifesini, muhaddisler adıyla meşhur olan imamların bazı ashabı &uuml;stlenmişlerdir. Bundan dolayı, İmamların rivayetleri onların ashabının zahmet ve &ccedil;abalarıyla bize ulaşmıştır. Yani imamlar (a.s) tarafından kitap yazılmamış olsa bile onlar tarafından alınan tedbirler hadislerin yok olmasını &ouml;nlemişlerdir. Evet, belki ş&ouml;yle diyebiliriz; eğer imamların (a.s) kendileri kitap yazmış olsalardı onlarda ihtilaf olmazdı? Ama kesinlikle b&ouml;yle bir durum s&ouml;z konusu değildir; zira eğer imamların (a.s) kendileri bile kitap yazmış olsalardı, diğer ashaplarının yazmış oldukları kitaplarında olduğu gibi onlarınkinde de kirli eller ve tahrif edici kimselerin m&uuml;dahalesinden masum kalamazlardı. Belki ashaplarının kitaplarını tahrif etmek i&ccedil;in g&ouml;sterdikleri şiddetli &ccedil;aba, onların kitaplarını tahrif etmek i&ccedil;in daha &ccedil;ok olurdu. İmamlara nispet edilen tahrif edilmiş bu kitaplarla halkın yoldan &ccedil;ıkması daha şiddetli olurdu; &ccedil;&uuml;nk&uuml; halk ve hatta muhaddisler, bu kitapların imamlara (a.s) ilişkilendirilmesiyle i&ccedil;inde hata ve yanlışlık olacağı ihtimalini vermezler ve diğer ashabın kitaplarında olduğu gibi tashih ve d&uuml;zenleme fikrine d&uuml;şmezlerdi. Sonu&ccedil; itibarıyla imamlar (a.s) tarafından kitap yazılmasının bir faydası olmazdı.\r\n\r\n\r\n	Konumuza son vermeden &ouml;nce şunu hatırlatmakta yarar var: &ldquo;sorduğunuz soruda hadis kitaplarında bir&ccedil;ok &ccedil;elişkiler var olduğunu&rdquo; s&ouml;ylediniz. Ama bu s&ouml;z doğru değildir. Bilakis Zahiri olarak bazı rivayetler arasında kendisini g&ouml;steren &ccedil;elişkiler İslam d&uuml;ş&uuml;n&uuml;rleri tarafından g&ouml;sterilen &ccedil;aba ve &ccedil;alışma neticesinde &ccedil;&ouml;z&uuml;lm&uuml;ş durumundadır.&nbsp; Bizim hadislerimiz tarih boyunca İmamların ashabı ve bizzat imamlarımızın (a.s) kendileri tarafından tasfiye ve d&uuml;zenlenmiştir. Fakihlerin g&ouml;r&uuml;şlerinde de aralarında zahiren &ccedil;elişki var olan hadisler &ccedil;&ouml;z&uuml;lm&uuml;şt&uuml;r.\r\n\r\n\r\n	Bu konuyla ilgili daha fazla bilgi i&ccedil;in aşağıdaki adrese m&uuml;racaat edininiz:\r\n\r\n\r\n	Soru: 11599 (Sayte: 11455) (taşhis ve tamyizi ahadis sahih).&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n	---------------\r\n\r\n\r\n	[1] Ankebut / 48\r\n\r\n\r\n	[2] Mutahhari, Murtaza, &ldquo; Peygamber-i &Uuml;mmi&rdquo; , Tahran: Sadra, 1378, h.ş. s. 6.\r\n\r\n\r\n	[3] Mekarim Şirazi, Nasır, &ldquo; Tefsiri Numune &rdquo; Tahran: kitabi İslamiye, 1374 h.ş., c.16, s. 308, Dar-ul.\r\n\r\n\r\n	[4] Nigarı men ki bı mektep nereft ve hat ne nivişt\r\n\r\n\r\n	Bi gamze, mesele amuz-i sed muderris şod . (&ldquo; Divanı Hafız &rdquo;, 167. Gazel).\r\n\r\n\r\n	[5] Kuleyni, Muhammed bin Yakup, Kafi , Tahran: Dar-ul kitabi İslamiye, 13651, h.ş. c. s. 41.\r\n\r\n\r\n	[6] Daha fazla bilgi i&ccedil;in Soru: 4687 (Site: 4954) m&uuml;racaat ediniz.\r\n\r\n\r\n	[7] &ldquo; Kafi &rdquo;, c. 1, s. 53.\r\n\r\n\r\n	[8] &ldquo; Kafi &rdquo;, c. 2, s. 219.'),(499,'tr517','<p>\r\n	<br />\r\n	Kur&rsquo;an-ı Kerim&rsquo;de ve rivayetlerde, g&uuml;nahk&acirc;r bir topluma azabın gelmesinin gecikmesi veya t&uuml;m&uuml;yle uzaklaşmasının bazı nedenlerine değinilmiştir. Aşağıda onlardan birka&ccedil;ını &ouml;rnek olarak getiryoruz:</p>\r\n\r\n<p>\r\n	1- Peygamberin ve İstiğfar edenlerin varlığı: &lsquo;Oysa sen i&ccedil;lerinde olduk&ccedil;a onları azaplandırmaz ve yine bağışlanma dilerlerken Allah onlara azap vermez.&rsquo;[1]</p>\r\n\r\n<p>\r\n	Ayet, Nazr b. Hars hakkında nazil olmuştur. O, hidayet yerine taş nazil olmasını istemişti.[2] Bu ayet halkın i&ccedil;inde iki sebebin (Peygamberin ve bağışlanma dileyenlerin) olmasından dolayı Allah&rsquo;ın onlara azap etmeyeceğini a&ccedil;ıkca buyurmaktadır.</p>\r\n\r\n<p>\r\n	2- M&uuml;minlerin canını korumak: &lsquo;(M&uuml;minler ve kafirler Mekke&rsquo;de) Birbirlerinden se&ccedil;ilip ayrılmış olsalardı, onlardan kafir olanları elbette acı bir azapla azaplandırırdık.&rsquo;[3]</p>\r\n\r\n<p>\r\n	3- Toplumda Zayıfların Varlığı: İmam Rıza (a.s) buyuruyor: &lsquo;Ş&uuml;phesiz her akşam ve sabah Allah&rsquo;ın bir meleği ş&ouml;yle seslenir: Ey Allah&rsquo;ın kulları! Sakinleşin ve g&uuml;nahl&acirc;rdan uzak durun. Otlayan hayvanlar, s&uuml;t emen &ccedil;ocuklar ve r&uuml;ku halinde ki yaşlılar olmasaydı size &ouml;yle bir azap gelirdi ki ezilip dağılırdınız.&rsquo;[4]</p>\r\n\r\n<p>\r\n	4- Allah i&ccedil;in dost olmak, camileri abad etmek ve sabahları istiğfar etmek: İmam Sadık (a.s) babası İmam Bakır&rsquo;ın (a.s) ş&ouml;yle buyurduğunu nakleder: &lsquo;Allah, yery&uuml;z&uuml; ehline azap etmeyi istese der ki: Benim (rızam) i&ccedil;in birbirleriyle dost olanlar, camileri abad edenler ve sabahları benden bağışlanma dileyenler olmasaydı kesinlikle azabımı onlara nazil ederdim.&rsquo;[5]</p>\r\n\r\n<p>\r\n	&nbsp;-----------</p>\r\n\r\n<p>\r\n	<br />\r\n	[1] -Enfal/33</p>\r\n\r\n<p>\r\n	[2] -Tabersi, Fazl b. Hasan, Mecmau&rsquo;l Beyan Fi-Tefsiri&rsquo;l-Kur&rsquo;an, c.8, s.453, İntişarat-ı Nasır H&uuml;srev, Tahran, HŞ.1372.</p>\r\n\r\n<p>\r\n	[3] -Fetih/25</p>\r\n\r\n<p>\r\n	[4] -Kuleyni, Muhammed b. Yakup, Kafi, c.2, s.276, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HŞ.1365</p>\r\n\r\n<p>\r\n	[5] -İbn-i Babevyh, Muhammed b. Ali, Sevabu&rsquo;l-A&rsquo;mal ve İkabu&rsquo;l-A&rsquo;mal, s.177, Daru&rsquo;ş-Şerifi&rsquo;r-Raziyyi Li&rsquo;n-Naşr, Kum, HK.1406</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Kur&rsquo;an-ı Kerim&rsquo;de ve rivayetlerde, g&uuml;nahk&acirc;r bir topluma azabın gelmesinin gecikmesi veya t&uuml;m&uuml;yle uzaklaşmasının bazı nedenlerine değinilmiştir. Aşağıda onlardan birka&ccedil;ını &ouml;rnek olarak getiryoruz:\r\n\r\n\r\n	1- Peygamberin ve İstiğfar edenlerin varlığı: &lsquo;Oysa sen i&ccedil;lerinde olduk&ccedil;a onları azaplandırmaz ve yine bağışlanma dilerlerken Allah onlara azap vermez.&rsquo;[1]\r\n\r\n\r\n	Ayet, Nazr b. Hars hakkında nazil olmuştur. O, hidayet yerine taş nazil olmasını istemişti.[2] Bu ayet halkın i&ccedil;inde iki sebebin (Peygamberin ve bağışlanma dileyenlerin) olmasından dolayı Allah&rsquo;ın onlara azap etmeyeceğini a&ccedil;ıkca buyurmaktadır.\r\n\r\n\r\n	2- M&uuml;minlerin canını korumak: &lsquo;(M&uuml;minler ve kafirler Mekke&rsquo;de) Birbirlerinden se&ccedil;ilip ayrılmış olsalardı, onlardan kafir olanları elbette acı bir azapla azaplandırırdık.&rsquo;[3]\r\n\r\n\r\n	3- Toplumda Zayıfların Varlığı: İmam Rıza (a.s) buyuruyor: &lsquo;Ş&uuml;phesiz her akşam ve sabah Allah&rsquo;ın bir meleği ş&ouml;yle seslenir: Ey Allah&rsquo;ın kulları! Sakinleşin ve g&uuml;nahl&acirc;rdan uzak durun. Otlayan hayvanlar, s&uuml;t emen &ccedil;ocuklar ve r&uuml;ku halinde ki yaşlılar olmasaydı size &ouml;yle bir azap gelirdi ki ezilip dağılırdınız.&rsquo;[4]\r\n\r\n\r\n	4- Allah i&ccedil;in dost olmak, camileri abad etmek ve sabahları istiğfar etmek: İmam Sadık (a.s) babası İmam Bakır&rsquo;ın (a.s) ş&ouml;yle buyurduğunu nakleder: &lsquo;Allah, yery&uuml;z&uuml; ehline azap etmeyi istese der ki: Benim (rızam) i&ccedil;in birbirleriyle dost olanlar, camileri abad edenler ve sabahları benden bağışlanma dileyenler olmasaydı kesinlikle azabımı onlara nazil ederdim.&rsquo;[5]\r\n\r\n\r\n	&nbsp;-----------\r\n\r\n\r\n	\r\n	[1] -Enfal/33\r\n\r\n\r\n	[2] -Tabersi, Fazl b. Hasan, Mecmau&rsquo;l Beyan Fi-Tefsiri&rsquo;l-Kur&rsquo;an, c.8, s.453, İntişarat-ı Nasır H&uuml;srev, Tahran, HŞ.1372.\r\n\r\n\r\n	[3] -Fetih/25\r\n\r\n\r\n	[4] -Kuleyni, Muhammed b. Yakup, Kafi, c.2, s.276, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HŞ.1365\r\n\r\n\r\n	[5] -İbn-i Babevyh, Muhammed b. Ali, Sevabu&rsquo;l-A&rsquo;mal ve İkabu&rsquo;l-A&rsquo;mal, s.177, Daru&rsquo;ş-Şerifi&rsquo;r-Raziyyi Li&rsquo;n-Naşr, Kum, HK.1406','Bu sorunun ayrıntılı cevabı yoktur.'),(500,'tr516','<p>\r\n	<br />\r\n	Arap k&uuml;lt&uuml;r&uuml;nde Eb (erkekler i&ccedil;in) ve &Uuml;mm (kadınlar i&ccedil;in) takılarıyla başlayan isimlere k&uuml;nye denir. K&uuml;nye kalıbında isim vermek Arap kabilelerinde insanı bir &ccedil;eşit y&uuml;celtmek sayılmaktadır.[1] Ebu&rsquo;l-Kasım, Ebu&rsquo;l-Hasan, &Uuml;mm&uuml; Seleme, &Uuml;mm&uuml; Kuls&uuml;m vb. gibi.</p>\r\n\r\n<p>\r\n	İslam da k&uuml;nyeye &ccedil;ok &ouml;nem vermiştir. Gazali bu konuda ş&ouml;yle diyor: &lsquo;Resul-i Ekrem (s.a.a) saygıdan dolayı kalpleri kazanmak i&ccedil;in herkese k&uuml;nyeleriyle seslenirdi. K&uuml;nyesi olmayanlara da k&uuml;nye verir ve &ouml;yle seslenirdi. Halkta ona o k&uuml;nyeyle hitap ederdi. Hatta &ccedil;ocuğu olmadığı i&ccedil;in k&uuml;nyesi olmayanlara da k&uuml;nye verirdi. Allah Resul&uuml; (s.a.a) &ccedil;ocuklara bile sevgilerini kazanmak i&ccedil;in k&uuml;nye verir, onlara k&uuml;nyeleriyle seslenirdi.&rsquo;[2]</p>\r\n\r\n<p>\r\n	İmam Rıza&rsquo;dan (a.s) ş&ouml;yle rivayet edilir: &lsquo;Birisi yanında ise ona k&uuml;nyesiyle seslen, yanında değilse ismiyle seslen.&rsquo;[3]</p>\r\n\r\n<p>\r\n	Yine Resulullah&rsquo;ın ş&ouml;yle buyurduğu nakledilmiştir: &lsquo;G&uuml;zel s&uuml;nnetlerden biri, insanın oğlunun adını kendi k&uuml;nyesi yapmasıdır.&rsquo;[4]</p>\r\n\r\n<p>\r\n	Dolayısıyla k&uuml;nyenin tarifi g&ouml;z &ouml;n&uuml;ne alındığında İslam Peygamberinin (s.a.a) k&uuml;nyesinin Ebu&rsquo;l-Kasım olmasının nedeni &ccedil;ocuklarından birinin adının Kasım olduğu i&ccedil;indir.[5] Bu y&uuml;zden kendilerine Ebu&rsquo;l-Kasım denilmiştir. Yine İmam H&uuml;seyin&rsquo;e (a.s) Ebu Abdullah denmesinin nedeni Abdullahu&rsquo;r-Razi&rsquo; (S&uuml;t emen Abdullah-Ali Asgar) adlı oğlundan dolayıdır.</p>\r\n\r\n<p>\r\n	Belirtmek gerekir ki, bazen bazılarının k&uuml;nyeleri kendilerine layık olmadığı i&ccedil;in, onları aşağılamak amacıyla k&uuml;nye benzeri bir şey verilirdi. &Ouml;rneğin, İslam&rsquo;dan &ouml;nce Ebu Cehil&rsquo;e Ebu H&uuml;km denirdi. Ama İslamın ve Peygamberin (s.a.a) karşısında durduğu i&ccedil;in artık bu k&uuml;nye onun şanından değildi ve ona Ebu Cehil k&uuml;nyesi verildi.</p>\r\n\r\n<p>\r\n	------------<br />\r\n	[1] -Lugatname-i Dehhuda, c.11, s.16452, &lsquo;K&uuml;nye&rsquo; s&ouml;zc&uuml;ğ&uuml;, Tahran &Uuml;niversitesi, Yeni 1. Baskı, HŞ.1373.</p>\r\n\r\n<p>\r\n	[2] -H&uuml;seyni Deşti, Mustafa, Maarif ve Maariif, c.8, s.595, M&uuml;essese-i Tahkikat ve Neşr-i Maarif-i Ehl-i Beyt.</p>\r\n\r\n<p>\r\n	[3] -Tabersi, Ebu&rsquo;l-Fazl, Ali b. Hasan, Mişkatu&rsquo;l-Envar, s.324, Kitaphane-i Haydariyye, Necef, HK. 1385.</p>\r\n\r\n<p>\r\n	[4] -H&uuml;r Amuli, Vesail-uş Şia, M&uuml;esseset-&uuml; Alu&rsquo;l-Beyt, Kum, HK.1409</p>\r\n\r\n<p>\r\n	[5] -Peygamber Efendimizin bu oğlu b&uuml;luğa ermeden, &ccedil;ocuk yaşta vefat etmiştir.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Arap k&uuml;lt&uuml;r&uuml;nde Eb (erkekler i&ccedil;in) ve &Uuml;mm (kadınlar i&ccedil;in) takılarıyla başlayan isimlere k&uuml;nye denir. K&uuml;nye kalıbında isim vermek Arap kabilelerinde insanı bir &ccedil;eşit y&uuml;celtmek sayılmaktadır.[1] Ebu&rsquo;l-Kasım, Ebu&rsquo;l-Hasan, &Uuml;mm&uuml; Seleme, &Uuml;mm&uuml; Kuls&uuml;m vb. gibi.\r\n\r\n\r\n	İslam da k&uuml;nyeye &ccedil;ok &ouml;nem vermiştir. Gazali bu konuda ş&ouml;yle diyor: &lsquo;Resul-i Ekrem (s.a.a) saygıdan dolayı kalpleri kazanmak i&ccedil;in herkese k&uuml;nyeleriyle seslenirdi. K&uuml;nyesi olmayanlara da k&uuml;nye verir ve &ouml;yle seslenirdi. Halkta ona o k&uuml;nyeyle hitap ederdi. Hatta &ccedil;ocuğu olmadığı i&ccedil;in k&uuml;nyesi olmayanlara da k&uuml;nye verirdi. Allah Resul&uuml; (s.a.a) &ccedil;ocuklara bile sevgilerini kazanmak i&ccedil;in k&uuml;nye verir, onlara k&uuml;nyeleriyle seslenirdi.&rsquo;[2]\r\n\r\n\r\n	İmam Rıza&rsquo;dan (a.s) ş&ouml;yle rivayet edilir: &lsquo;Birisi yanında ise ona k&uuml;nyesiyle seslen, yanında değilse ismiyle seslen.&rsquo;[3]\r\n\r\n\r\n	Yine Resulullah&rsquo;ın ş&ouml;yle buyurduğu nakledilmiştir: &lsquo;G&uuml;zel s&uuml;nnetlerden biri, insanın oğlunun adını kendi k&uuml;nyesi yapmasıdır.&rsquo;[4]\r\n\r\n\r\n	Dolayısıyla k&uuml;nyenin tarifi g&ouml;z &ouml;n&uuml;ne alındığında İslam Peygamberinin (s.a.a) k&uuml;nyesinin Ebu&rsquo;l-Kasım olmasının nedeni &ccedil;ocuklarından birinin adının Kasım olduğu i&ccedil;indir.[5] Bu y&uuml;zden kendilerine Ebu&rsquo;l-Kasım denilmiştir. Yine İmam H&uuml;seyin&rsquo;e (a.s) Ebu Abdullah denmesinin nedeni Abdullahu&rsquo;r-Razi&rsquo; (S&uuml;t emen Abdullah-Ali Asgar) adlı oğlundan dolayıdır.\r\n\r\n\r\n	Belirtmek gerekir ki, bazen bazılarının k&uuml;nyeleri kendilerine layık olmadığı i&ccedil;in, onları aşağılamak amacıyla k&uuml;nye benzeri bir şey verilirdi. &Ouml;rneğin, İslam&rsquo;dan &ouml;nce Ebu Cehil&rsquo;e Ebu H&uuml;km denirdi. Ama İslamın ve Peygamberin (s.a.a) karşısında durduğu i&ccedil;in artık bu k&uuml;nye onun şanından değildi ve ona Ebu Cehil k&uuml;nyesi verildi.\r\n\r\n\r\n	------------\r\n	[1] -Lugatname-i Dehhuda, c.11, s.16452, &lsquo;K&uuml;nye&rsquo; s&ouml;zc&uuml;ğ&uuml;, Tahran &Uuml;niversitesi, Yeni 1. Baskı, HŞ.1373.\r\n\r\n\r\n	[2] -H&uuml;seyni Deşti, Mustafa, Maarif ve Maariif, c.8, s.595, M&uuml;essese-i Tahkikat ve Neşr-i Maarif-i Ehl-i Beyt.\r\n\r\n\r\n	[3] -Tabersi, Ebu&rsquo;l-Fazl, Ali b. Hasan, Mişkatu&rsquo;l-Envar, s.324, Kitaphane-i Haydariyye, Necef, HK. 1385.\r\n\r\n\r\n	[4] -H&uuml;r Amuli, Vesail-uş Şia, M&uuml;esseset-&uuml; Alu&rsquo;l-Beyt, Kum, HK.1409\r\n\r\n\r\n	[5] -Peygamber Efendimizin bu oğlu b&uuml;luğa ermeden, &ccedil;ocuk yaşta vefat etmiştir.','Bu sorunun ayrıntılı cevabı yoktur.'),(501,'tr515','<p>\r\n	Kur&rsquo;an ve rivayetlerde tavsiye edilen konulardan biri varlıkların yaratılışı &uuml;zerinde tefekk&uuml;r etmektir.[1] Ama Allah&rsquo;ın zatı &uuml;zerinde tefekk&uuml;r etmekten sakındırılmıştır. Mesela Resul-i Ekrem (s.a.a) buyuruyor: &lsquo;Allah&rsquo;ın yaratması &uuml;zerinde d&uuml;ş&uuml;n&uuml;n ama Allah&rsquo;ın zatını d&uuml;ş&uuml;nmeyin.&rsquo;[2] Bir başka rivayette Allah&rsquo;ın zat ve k&uuml;nh&uuml;n&uuml;n &uuml;zerinde d&uuml;ş&uuml;nmekten sakındırılmanın neden ve felsefesi hakkında ş&ouml;yle buyuruyorlar: &lsquo;&Ccedil;&uuml;nk&uuml; Allah&rsquo;ın azametini asla derketme g&uuml;c&uuml;n&uuml;z yoktur.&rsquo;[3]</p>\r\n\r\n<p>\r\n	Demek ki yaratılışta d&uuml;ş&uuml;nmenin sakıncası olmadığı gibi ona tavsiye bile edilmiştir. Yalnızca Allah&rsquo;ın zatında tefekk&uuml;r etmekten sakındırılmıştır.</p>\r\n\r\n<p>\r\n	Daha fazla bilgi i&ccedil;in bkz:</p>\r\n\r\n<p>\r\n	Allah&rsquo;ı Tanıma: Soru:479 (Site:520)</p>\r\n\r\n<p>\r\n	Allah&rsquo;ı Tanıma İmkanı: Soru:98 (Site:889)</p>\r\n\r\n<p>\r\n	-----------<br />\r\n	[1] -&Ouml;rneğin: Al-i İmran/191, Raad/2, Rum/8</p>\r\n\r\n<p>\r\n	[2] -Verram b. Ebi Firas, Mes&rsquo;ud b. İsa, Mecmuay-ı Verram, c.1, s.250, Mektebetu&rsquo;l-Fakih, Kum, 1. Baskı, Bi Ta.</p>\r\n\r\n<p>\r\n	[3] -a.g.e.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Kur&rsquo;an ve rivayetlerde tavsiye edilen konulardan biri varlıkların yaratılışı &uuml;zerinde tefekk&uuml;r etmektir.[1] Ama Allah&rsquo;ın zatı &uuml;zerinde tefekk&uuml;r etmekten sakındırılmıştır. Mesela Resul-i Ekrem (s.a.a) buyuruyor: &lsquo;Allah&rsquo;ın yaratması &uuml;zerinde d&uuml;ş&uuml;n&uuml;n ama Allah&rsquo;ın zatını d&uuml;ş&uuml;nmeyin.&rsquo;[2] Bir başka rivayette Allah&rsquo;ın zat ve k&uuml;nh&uuml;n&uuml;n &uuml;zerinde d&uuml;ş&uuml;nmekten sakındırılmanın neden ve felsefesi hakkında ş&ouml;yle buyuruyorlar: &lsquo;&Ccedil;&uuml;nk&uuml; Allah&rsquo;ın azametini asla derketme g&uuml;c&uuml;n&uuml;z yoktur.&rsquo;[3]\r\n\r\n\r\n	Demek ki yaratılışta d&uuml;ş&uuml;nmenin sakıncası olmadığı gibi ona tavsiye bile edilmiştir. Yalnızca Allah&rsquo;ın zatında tefekk&uuml;r etmekten sakındırılmıştır.\r\n\r\n\r\n	Daha fazla bilgi i&ccedil;in bkz:\r\n\r\n\r\n	Allah&rsquo;ı Tanıma: Soru:479 (Site:520)\r\n\r\n\r\n	Allah&rsquo;ı Tanıma İmkanı: Soru:98 (Site:889)\r\n\r\n\r\n	-----------\r\n	[1] -&Ouml;rneğin: Al-i İmran/191, Raad/2, Rum/8\r\n\r\n\r\n	[2] -Verram b. Ebi Firas, Mes&rsquo;ud b. İsa, Mecmuay-ı Verram, c.1, s.250, Mektebetu&rsquo;l-Fakih, Kum, 1. Baskı, Bi Ta.\r\n\r\n\r\n	[3] -a.g.e.','Bu sorunun ayrıntılı cevabı yoktur.'),(502,'tr514','<p>\r\n	İmam Zaman&rsquo;ın (a.f) zuhurunda ortaya &ccedil;ıkacak &ouml;nemli meselelerden biri maddi ve manevi ilimlerin gelişmesidir. Gerek sorudaki rivayette, gerekse başka rivayetlerde o d&ouml;nemde ilim en y&uuml;ksek seviyesine &ccedil;ıkacağı belirtilmiştir.</p>\r\n\r\n<p>\r\n	Dikkat etmek gerekir ki bu rivayet ve diğer rivayetler b&uuml;t&uuml;n insanların 27 harfi hemen &ouml;ğreneceklerini s&ouml;ylemiyorlar. Aksine İmam Sadık&rsquo;ın (a.s) s&ouml;z&uuml;nde ge&ccedil;en &lsquo;Ahrece&rsquo;[1] ibaresi İmam Zaman&rsquo;ın (a.f) diğer harfleri &ccedil;ıkaracağı manasını vermektedir. İmam (a.f) ilmin 27 harfini insanların &ouml;ğrenmesi i&ccedil;in ortaya &ccedil;ıkaracak ve ilim sofrasını bu hadde a&ccedil;acaktır. Ama herkes o 27 harfi &ouml;ğrenip ilmin &uuml;st mertebesine ulaşacak mı? Bu, insanların kendi &ccedil;abasına bağlı olan bir şeydir ve kesinlikle ilmin &uuml;st&uuml;n mertebesine ulaşacak olanlar, ilmi &ouml;ğrenenler olacaktır. Onlar da &ouml;ğrendiklerini başkalarına &ouml;ğreteceklerdir. İlim &ouml;ğrenmek isteyenlerde onların yanına gideceklerdir. Nitekim İmam Ali (a.s) bir rivayette ş&ouml;yle buyurmaktadır: &lsquo;Şialarımın K&uuml;fe mescidinde &ccedil;adırlar kurup Kur&rsquo;an&rsquo;ın asıl ilimlerini &ouml;ğrendiklerini g&ouml;r&uuml;r gibiyim.&rsquo;[2]</p>\r\n\r\n<p>\r\n	Sonu&ccedil;: Hz. Veliyy-i Asr (a.f) zuhuruyla ilmin 27 harfini &ouml;ğrenmenin ortamını hazırlasa ve hatta bir anda ilmi ilerlemeler kaydedilse de yine de ilmin zirvesine &ccedil;ıkamayanlar olacaktır. İlmin zirvesine &ccedil;ıkmak &ccedil;aba harcamayı gerektirmektedir. Tıpkı takva gibi; takva da &ccedil;aba harcamakla elde edilir. Nasıl ki takvanın zirvesine &ccedil;ıkmak i&ccedil;in m&uuml;cadele etmeye ihtiya&ccedil; varsa ilmin 27 derecesine ulaşmak i&ccedil;inde &ccedil;aba harcamaya ve zahmet &ccedil;ekmeye ihtiyacı vardır.</p>\r\n\r\n<p>\r\n	-----------<br />\r\n	[1] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.52, s.336, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1404.</p>\r\n\r\n<p>\r\n	[2] -a.g.e. s.364</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','İmam Zaman&rsquo;ın (a.f) zuhurunda ortaya &ccedil;ıkacak &ouml;nemli meselelerden biri maddi ve manevi ilimlerin gelişmesidir. Gerek sorudaki rivayette, gerekse başka rivayetlerde o d&ouml;nemde ilim en y&uuml;ksek seviyesine &ccedil;ıkacağı belirtilmiştir.\r\n\r\n\r\n	Dikkat etmek gerekir ki bu rivayet ve diğer rivayetler b&uuml;t&uuml;n insanların 27 harfi hemen &ouml;ğreneceklerini s&ouml;ylemiyorlar. Aksine İmam Sadık&rsquo;ın (a.s) s&ouml;z&uuml;nde ge&ccedil;en &lsquo;Ahrece&rsquo;[1] ibaresi İmam Zaman&rsquo;ın (a.f) diğer harfleri &ccedil;ıkaracağı manasını vermektedir. İmam (a.f) ilmin 27 harfini insanların &ouml;ğrenmesi i&ccedil;in ortaya &ccedil;ıkaracak ve ilim sofrasını bu hadde a&ccedil;acaktır. Ama herkes o 27 harfi &ouml;ğrenip ilmin &uuml;st mertebesine ulaşacak mı? Bu, insanların kendi &ccedil;abasına bağlı olan bir şeydir ve kesinlikle ilmin &uuml;st&uuml;n mertebesine ulaşacak olanlar, ilmi &ouml;ğrenenler olacaktır. Onlar da &ouml;ğrendiklerini başkalarına &ouml;ğreteceklerdir. İlim &ouml;ğrenmek isteyenlerde onların yanına gideceklerdir. Nitekim İmam Ali (a.s) bir rivayette ş&ouml;yle buyurmaktadır: &lsquo;Şialarımın K&uuml;fe mescidinde &ccedil;adırlar kurup Kur&rsquo;an&rsquo;ın asıl ilimlerini &ouml;ğrendiklerini g&ouml;r&uuml;r gibiyim.&rsquo;[2]\r\n\r\n\r\n	Sonu&ccedil;: Hz. Veliyy-i Asr (a.f) zuhuruyla ilmin 27 harfini &ouml;ğrenmenin ortamını hazırlasa ve hatta bir anda ilmi ilerlemeler kaydedilse de yine de ilmin zirvesine &ccedil;ıkamayanlar olacaktır. İlmin zirvesine &ccedil;ıkmak &ccedil;aba harcamayı gerektirmektedir. Tıpkı takva gibi; takva da &ccedil;aba harcamakla elde edilir. Nasıl ki takvanın zirvesine &ccedil;ıkmak i&ccedil;in m&uuml;cadele etmeye ihtiya&ccedil; varsa ilmin 27 derecesine ulaşmak i&ccedil;inde &ccedil;aba harcamaya ve zahmet &ccedil;ekmeye ihtiyacı vardır.\r\n\r\n\r\n	-----------\r\n	[1] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.52, s.336, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1404.\r\n\r\n\r\n	[2] -a.g.e. s.364','Bu sorunun ayrıntılı cevabı yoktur.'),(503,'tr513','<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Sorudaki ayetin n&uuml;zul sebebinde, Uhud savaşında M&uuml;sl&uuml;manların i&ccedil;inde Peygamberin &ouml;ld&uuml;ğ&uuml;n&uuml;n s&ouml;ylentisi yayıldığı g&ouml;r&uuml;lmektedir. Bir&ccedil;ok M&uuml;sl&uuml;man savaş meydanından ka&ccedil;mış, bazıları da Peygamberin &ouml;l&uuml;m&uuml;yle İslam dininden &ccedil;ıkıp putperestlerin reislerinden g&uuml;vence dilemek d&uuml;ş&uuml;ncesindeydiler. Bu arada ayet nazil olarak savaştan ka&ccedil;an M&uuml;sl&uuml;manları dinlerinde sabit olmadıkları i&ccedil;in kınamış, Peygamber yaşasa veya &ouml;lse veyahut &ouml;ld&uuml;r&uuml;lse bile dininlerinden d&ouml;nememeleri gerektiğini vurgulamıştır.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">&Ouml;yleyse ayette ge&ccedil;en &lsquo;<b>&Ouml;ld&uuml;r&uuml;lse&rsquo;</b> kelimesi yalnızca bir faraziye olup, Peygamber &ouml;ld&uuml;r&uuml;lse bile M&uuml;sl&uuml;manlardan dinlerinden d&ouml;nmemelerini, g&ouml;revlerini ihmal etmemelerini istemektedir. Dolayısıyla ayette Peygamberin (s.a.a) şehadetine dair herhangi bir delil yoktur.</span></p>\r\n','<p>\r\n	Resul-i Ekrem&rsquo;in (s.a.a) rıhlet veya şehadeti, &uuml;zerinde tartışılan ve araştırma yapılan meselelerden olup, tarih ve hadis kitaplarından O&rsquo;nun (s.a.a) şehadeti i&ccedil;in delliller getirilmiştir.[1]</p>\r\n\r\n<p>\r\n	&lsquo;Muhammed, ancak bir peygamberdir. Ondan &ouml;nce nice peygamberler geldi ge&ccedil;ti. &Ouml;l&uuml;rse, yahut &ouml;ld&uuml;r&uuml;l&uuml;rse topuklarınızın &uuml;zerinde (İslamı bırakıp k&uuml;f&uuml;r ve cahiliyete) gerisin geriye mi d&ouml;neceksiniz? Topuklarının &uuml;zerinde d&ouml;nen kimse Allah&#39;a hi&ccedil;bir suretle zarar vermez ve Allah ş&uuml;kredenlerin karşılığını yakında verecektir.&rsquo;[2] ayetinin Resul-i Ekrem&rsquo;in (s.a.a) şehadetine delil olması hususuna gelince, &ouml;nce onun n&uuml;zul sebebine bakmak gerekir. N&uuml;zul sebebi ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	&lsquo;M&uuml;sl&uuml;manlarla putperestler arasındaki savaşın en şiddetli anında birisi &lsquo;Muhammed &ouml;ld&uuml;!&rsquo; diye bağırdı. Bu s&ouml;z s&ouml;ylendiği sırada Amr b. Kamie Harisi adındaki kimse bir taş atarak Peygamberimizin m&uuml;barek dişinin kırılmasına, alnı ve alt dudağının par&ccedil;alanmasına neden oldu. D&uuml;şman bu fırsatta yararlanıp Peygamberimizi &ouml;ld&uuml;rmek istedi. İslamın bayraktarlığını yapanlardan biri olan Mus&rsquo;ab b. &Uuml;meyr, saldırıları &ouml;nlerken şehid oldu. O Peygambere &ccedil;ok benzediği i&ccedil;in d&uuml;şman Peygamberin toprağa d&uuml;şt&uuml;ğ&uuml;n&uuml; zannederek bu haberi y&uuml;ksek sesle savaş meydanının her tarafına yaydılar.[3]</p>\r\n\r\n<p>\r\n	Haberin yayılması putperestlere moral verirken, M&uuml;sl&uuml;manlarıda b&uuml;y&uuml;k bir sarsıntıya uğratmıştı. M&uuml;sl&uuml;manların b&uuml;y&uuml;k &ccedil;oğunluğu şaşkınlığa uğramış ve meydandan hızla ka&ccedil;mışlardı. Bazıları da Peygamberin &ouml;l&uuml;m&uuml;yle İslam dininden &ccedil;ıkıp put perestlerin reislerinden g&uuml;vence dilemek d&uuml;ş&uuml;ncesindeydiler. Ama onların i&ccedil;inde Ali (a.s), Ebu D&uuml;cane, Talha gibi birka&ccedil; sahabe ka&ccedil;mayarak, fedakarca m&uuml;cadele veriyor ve diğerlerini de istikamete davet ediyorlardı. Sonunda anlaşıldı ki Resul-i Ekrem (s.a.a) yaşıyor ve bu haber yanlışlıkla veya yalan olarak ortaya atılmıştır. Bu arada ayet nazil oldu ve savaştan ka&ccedil;an M&uuml;sl&uuml;manları dinlerinde sabit olmadıkları i&ccedil;in şiddetle kınıyordu.[4] S&ouml;z konusu ayet, İslam dinin şahıslara bağlı olmadığını ve eğer Peygamber savaş meydanında &ouml;ld&uuml;r&uuml;lse bile M&uuml;sl&uuml;manların vazifesinin teredd&uuml;ts&uuml;z olarak m&uuml;cadeleye devam etmeleri ve dinlerinin &uuml;zerinde sabit kalmaları manasını ortaya koymaktadır. Zira Peygamberin &ouml;l&uuml;m&uuml; veya şehadetiyle İslam sona ermez. Aksine İslam hak din olup ebede kadar kalacaktır.[5]</p>\r\n\r\n<p>\r\n	Demek ki ayette ge&ccedil;en &lsquo;&Ouml;ld&uuml;r&uuml;lse&rsquo; kelimesi yalnızca bir faraziye olup, Peygamber &ouml;ld&uuml;r&uuml;lse bile M&uuml;sl&uuml;manlardan dinlerinden d&ouml;nmemelerini, g&ouml;revlerini ihmal etmemelerini istemektedir. Dolayısıyla ayette Peygamberin (s.a.a) şehadetine dair herhangi bir delil yoktur.</p>\r\n\r\n<p>\r\n	------------<br />\r\n	[1] -Bkz: Dizin: İslam Peygamberinin (s.a.a) Şehadet ve Rıhleti: Soru:4073 (Site:4348)</p>\r\n\r\n<p>\r\n	[2] -Al-i İmran/144</p>\r\n\r\n<p>\r\n	[3] -Mekarim Şirazi, Nasır, Tefsir-i N&uuml;mune, c.3, s.115, Daru&rsquo;l-K&uuml;t&uuml;b&uuml;&rsquo;l İslamiyye, Tahran, HŞ.1374.</p>\r\n\r\n<p>\r\n	[4] -a.g.e.</p>\r\n\r\n<p>\r\n	[5] -a.g.e. s.116; Fahr u Razi, Ebu Abdullah Muhammed b. &Ouml;mer, Mefatihu&rsquo;l-Ğayb, c.9, s.377, Dar-u İhyai&rsquo;t-Terasi&rsquo;l-Arabiyye, Beyrut, HK.1420.</p>\r\n','Sorudaki ayetin n&uuml;zul sebebinde, Uhud savaşında M&uuml;sl&uuml;manların i&ccedil;inde Peygamberin &ouml;ld&uuml;ğ&uuml;n&uuml;n s&ouml;ylentisi yayıldığı g&ouml;r&uuml;lmektedir. Bir&ccedil;ok M&uuml;sl&uuml;man savaş meydanından ka&ccedil;mış, bazıları da Peygamberin &ouml;l&uuml;m&uuml;yle İslam dininden &ccedil;ıkıp putperestlerin reislerinden g&uuml;vence dilemek d&uuml;ş&uuml;ncesindeydiler. Bu arada ayet nazil olarak savaştan ka&ccedil;an M&uuml;sl&uuml;manları dinlerinde sabit olmadıkları i&ccedil;in kınamış, Peygamber yaşasa veya &ouml;lse veyahut &ouml;ld&uuml;r&uuml;lse bile dininlerinden d&ouml;nememeleri gerektiğini vurgulamıştır.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&Ouml;yleyse ayette ge&ccedil;en &lsquo;&Ouml;ld&uuml;r&uuml;lse&rsquo; kelimesi yalnızca bir faraziye olup, Peygamber &ouml;ld&uuml;r&uuml;lse bile M&uuml;sl&uuml;manlardan dinlerinden d&ouml;nmemelerini, g&ouml;revlerini ihmal etmemelerini istemektedir. Dolayısıyla ayette Peygamberin (s.a.a) şehadetine dair herhangi bir delil yoktur.','Resul-i Ekrem&rsquo;in (s.a.a) rıhlet veya şehadeti, &uuml;zerinde tartışılan ve araştırma yapılan meselelerden olup, tarih ve hadis kitaplarından O&rsquo;nun (s.a.a) şehadeti i&ccedil;in delliller getirilmiştir.[1]\r\n\r\n\r\n	&lsquo;Muhammed, ancak bir peygamberdir. Ondan &ouml;nce nice peygamberler geldi ge&ccedil;ti. &Ouml;l&uuml;rse, yahut &ouml;ld&uuml;r&uuml;l&uuml;rse topuklarınızın &uuml;zerinde (İslamı bırakıp k&uuml;f&uuml;r ve cahiliyete) gerisin geriye mi d&ouml;neceksiniz? Topuklarının &uuml;zerinde d&ouml;nen kimse Allah&#39;a hi&ccedil;bir suretle zarar vermez ve Allah ş&uuml;kredenlerin karşılığını yakında verecektir.&rsquo;[2] ayetinin Resul-i Ekrem&rsquo;in (s.a.a) şehadetine delil olması hususuna gelince, &ouml;nce onun n&uuml;zul sebebine bakmak gerekir. N&uuml;zul sebebi ş&ouml;yledir:\r\n\r\n\r\n	&lsquo;M&uuml;sl&uuml;manlarla putperestler arasındaki savaşın en şiddetli anında birisi &lsquo;Muhammed &ouml;ld&uuml;!&rsquo; diye bağırdı. Bu s&ouml;z s&ouml;ylendiği sırada Amr b. Kamie Harisi adındaki kimse bir taş atarak Peygamberimizin m&uuml;barek dişinin kırılmasına, alnı ve alt dudağının par&ccedil;alanmasına neden oldu. D&uuml;şman bu fırsatta yararlanıp Peygamberimizi &ouml;ld&uuml;rmek istedi. İslamın bayraktarlığını yapanlardan biri olan Mus&rsquo;ab b. &Uuml;meyr, saldırıları &ouml;nlerken şehid oldu. O Peygambere &ccedil;ok benzediği i&ccedil;in d&uuml;şman Peygamberin toprağa d&uuml;şt&uuml;ğ&uuml;n&uuml; zannederek bu haberi y&uuml;ksek sesle savaş meydanının her tarafına yaydılar.[3]\r\n\r\n\r\n	Haberin yayılması putperestlere moral verirken, M&uuml;sl&uuml;manlarıda b&uuml;y&uuml;k bir sarsıntıya uğratmıştı. M&uuml;sl&uuml;manların b&uuml;y&uuml;k &ccedil;oğunluğu şaşkınlığa uğramış ve meydandan hızla ka&ccedil;mışlardı. Bazıları da Peygamberin &ouml;l&uuml;m&uuml;yle İslam dininden &ccedil;ıkıp put perestlerin reislerinden g&uuml;vence dilemek d&uuml;ş&uuml;ncesindeydiler. Ama onların i&ccedil;inde Ali (a.s), Ebu D&uuml;cane, Talha gibi birka&ccedil; sahabe ka&ccedil;mayarak, fedakarca m&uuml;cadele veriyor ve diğerlerini de istikamete davet ediyorlardı. Sonunda anlaşıldı ki Resul-i Ekrem (s.a.a) yaşıyor ve bu haber yanlışlıkla veya yalan olarak ortaya atılmıştır. Bu arada ayet nazil oldu ve savaştan ka&ccedil;an M&uuml;sl&uuml;manları dinlerinde sabit olmadıkları i&ccedil;in şiddetle kınıyordu.[4] S&ouml;z konusu ayet, İslam dinin şahıslara bağlı olmadığını ve eğer Peygamber savaş meydanında &ouml;ld&uuml;r&uuml;lse bile M&uuml;sl&uuml;manların vazifesinin teredd&uuml;ts&uuml;z olarak m&uuml;cadeleye devam etmeleri ve dinlerinin &uuml;zerinde sabit kalmaları manasını ortaya koymaktadır. Zira Peygamberin &ouml;l&uuml;m&uuml; veya şehadetiyle İslam sona ermez. Aksine İslam hak din olup ebede kadar kalacaktır.[5]\r\n\r\n\r\n	Demek ki ayette ge&ccedil;en &lsquo;&Ouml;ld&uuml;r&uuml;lse&rsquo; kelimesi yalnızca bir faraziye olup, Peygamber &ouml;ld&uuml;r&uuml;lse bile M&uuml;sl&uuml;manlardan dinlerinden d&ouml;nmemelerini, g&ouml;revlerini ihmal etmemelerini istemektedir. Dolayısıyla ayette Peygamberin (s.a.a) şehadetine dair herhangi bir delil yoktur.\r\n\r\n\r\n	------------\r\n	[1] -Bkz: Dizin: İslam Peygamberinin (s.a.a) Şehadet ve Rıhleti: Soru:4073 (Site:4348)\r\n\r\n\r\n	[2] -Al-i İmran/144\r\n\r\n\r\n	[3] -Mekarim Şirazi, Nasır, Tefsir-i N&uuml;mune, c.3, s.115, Daru&rsquo;l-K&uuml;t&uuml;b&uuml;&rsquo;l İslamiyye, Tahran, HŞ.1374.\r\n\r\n\r\n	[4] -a.g.e.\r\n\r\n\r\n	[5] -a.g.e. s.116; Fahr u Razi, Ebu Abdullah Muhammed b. &Ouml;mer, Mefatihu&rsquo;l-Ğayb, c.9, s.377, Dar-u İhyai&rsquo;t-Terasi&rsquo;l-Arabiyye, Beyrut, HK.1420.'),(504,'tr512','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<span><font size=\"2\">Bilgelerin g&ouml;r&uuml;ş&uuml;ne g&ouml;re uyku, zahiri duyuların tedricen dış d&uuml;nyayla ilişkisinin kesildiği, ama batıni duyuların hen&uuml;z aktif olduğu bir haldir. Uyku anında dış d&uuml;nyayla uğraşmaktan ve değişik meşguliyetlerden uzaklaşması neticesinde insan nefsi, melek&ucirc;t &acirc;lemine odaklanır ve nefis madde &acirc;leminden ne kadar &ccedil;ok uzaklaşırsa, nefsin kendi &acirc;lemiyle irtibat kurması daha fazla ve şeffaf olur. Bazı durumlarda melek&ucirc;t &acirc;lemiyle irtibat kurmak, zihnin kendi hayalleriyle fazla meşgul olması nedeniyle ger&ccedil;ekleşmez. Bazı durumlarda da bu irtibat her ne kadar ger&ccedil;ekleşse de şahsi zihinselliklerin etkisinde d&ouml;n&uuml;ş&uuml;me uğrar. &Ouml;zel bir takım durumlarda bu irtibat, nefsin tıpkı şeffaf ve arı bir ayna gibi ve artı tasavvur ve hayaller taşımaksızın amel etmesiyle ger&ccedil;ekleşir. Bu nedenle nefis g&ouml;zlemlerinde hi&ccedil;bir tasarruf yapmaz. R&uuml;yaların karmakarışık r&uuml;yalar ile sadık veya salih r&uuml;yalar diye iki kısma ayrılması bu y&uuml;zdendir. Melek&ucirc;t &acirc;leminin evrenin metafizik mertebeleri i&ccedil;in kullanılan genel bir ad olduğu ve değişik tabakaları i&ccedil;erdiği belirtilmelidir. Bu y&uuml;zden nefsin gelişmesi ve tek&acirc;m&uuml;l&uuml;ne g&ouml;re bireyin g&ouml;rd&uuml;ğ&uuml; r&uuml;yalar da farklı olacaktır. Bu nedenle r&uuml;yada ger&ccedil;ekleşen her hadise, melek&ucirc;t &acirc;lemindeki farklı hakikatlerin tahlil edilmesi ve incelenmesini gerekli kılar. Mesela kehanetler veya bireyin bir takım şahısları g&ouml;rmesi ve daha sonra uyanıkken onlarla g&ouml;r&uuml;şmesi, nefsin nur levhaları veya zaman ve mek&acirc;n etkisinin &ouml;tesindeki değişik ger&ccedil;eklerin kayıt mahalli olan lavh-ı mahfuzun bir mertebesi ile irtibat kurmasının &uuml;r&uuml;n&uuml;d&uuml;r. R&uuml;yada bilin&ccedil;li olmanın imk&acirc;nı hakkında şunları s&ouml;ylemek gerekir: R&uuml;yada hazır olan nefis, uyanıkken hazır olan ve sadece cismani kayıtlardan kurtulmuş nefsin ta kendisidir. Bu iki durum yani bedensel ve d&uuml;nyevi hususlara taalluk eden vaziyet ile bunlardan ayrılma vaziyeti arasındaki mevcut fark, zihnin mahiyetinde değil, sadece faaliyet kapsamındaki farklılıktır. Bu nedenle uyanık hafıza ile r&uuml;ya hafızası arasında bulunan bu sınırı daha &uuml;st&uuml;n bir bilin&ccedil;le ortadan kaldırmak ve uyanıkken otomatik olarak &ccedil;alışan iradeyle r&uuml;ya &acirc;leminde kendi vaziyetimize y&ouml;nelik bilin&ccedil; taşımak ve de iradi faaliyette bulunmak m&uuml;mk&uuml;nd&uuml;r. </font></span></p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	Konunun doğru mantıksal bir d&uuml;zen taşıması i&ccedil;in ilk&ouml;nce r&uuml;yanın felsef&icirc; mahiyetine değinmek gerekmektedir. Bu şekilde sadık r&uuml;ya ve bazı r&uuml;yaların dış d&uuml;nyada ger&ccedil;ekleşmesiyle ilgili konular kendiliğinden aydınlığa kavuşacaktır. Ardından belirttiğimiz esaslar uyarınca r&uuml;yada bilin&ccedil; taşıma imk&acirc;nına ve bundan kaynaklanan meselelere değineceğiz.</p>\r\n\r\n<p>\r\n	1. R&uuml;yanın Mahiyeti Nedir?</p>\r\n\r\n<p>\r\n	Uyku ve r&uuml;ya bilge, m&uuml;tekellim ve ariflerin hakkında bir&ccedil;ok hususu dile getirdiği ve dinlerde &ouml;zel bir yeri olan meselelerdendir. Bilgelerin g&ouml;r&uuml;ş&uuml;ne g&ouml;re uyku, zahiri duyuların tedricen dış d&uuml;nyayla ilişkisinin kesildiği, ama batıni duyuların hen&uuml;z aktif olduğu bir haldir.[1] Uyku anında dış d&uuml;nyayla uğraşmaktan ve değişik meşguliyetlerden uzaklaşması neticesinde insan nefsi, melek&ucirc;t &acirc;lemine odaklanır ve nefis madde &acirc;leminden ne kadar &ccedil;ok uzaklaşırsa, nefsin kendi &acirc;lemiyle irtibat kurması daha fazla ve şeffaf olur.</p>\r\n\r\n<p>\r\n	2. R&uuml;ya T&uuml;rleri</p>\r\n\r\n<p>\r\n	Bazı durumlarda melek&ucirc;t &acirc;lemiyle irtibat kurmak, zihnin kendi hayalleriyle fazla meşgul olması nedeniyle ger&ccedil;ekleşmez. Bazı durumlarda da bu irtibat her ne kadar ger&ccedil;ekleşse de şahsi zihinselliklerin etkisinde d&ouml;n&uuml;ş&uuml;me uğrar. &Ouml;zel bir takım durumlarda bu irtibat, nefsin tıpkı şeffaf ve arı bir ayna gibi ve artı tasavvur ve hayaller taşımaksızın amel etmesiyle ger&ccedil;ekleşir. Bu nedenle nefis g&ouml;zlemlerinde hi&ccedil;bir tasarruf yapmaz.[2] R&uuml;yanın değişik kısımlara taksim edilmesi bu y&uuml;zdendir. Nitekim değişik kitaplarda, r&uuml;ya karmakarışık r&uuml;yalar (اضغاث احلام) ve sadık r&uuml;yalar veya salih r&uuml;yalar diye iki kısma ayrılmıştır.[3] Kur&rsquo;an tabirlerinden biri olan اضغاث احلام, r&uuml;ya g&ouml;ren şahsın hayal g&uuml;c&uuml; faaliyetinin &uuml;rettiği ve ortaya &ccedil;ıkardığı ve melek&ucirc;t &acirc;leminden hi&ccedil;bir hususun onda etkili olmadığı r&uuml;yalara denir. R&uuml;yaların &ccedil;oğu bu t&uuml;rdendir ve insan tarafından &uuml;retilen hayallerin &uuml;st&uuml;nde bir değeri bulunmamaktadır. Nitekim insan uyanık haldeyken daimi bir şekilde bu hayalleri &uuml;retmekle meşguld&uuml;r ve bu hayaller d&uuml;nyev&icirc; meselelerin etkisiyle zihin tarafından inşa edilmektedir. Uyurken de bu faaliyet s&uuml;rmektedir. Bu esnalarda her ne kadar nefis d&uuml;nyev&icirc; hususlarla meşgul olmaktan fazlasıyla uzak olmasıyla birlikte kendi şahsi hayallerinden uzak kalmamaktadır. Bu y&uuml;zden melek&ucirc;t &acirc;lemiyle irtibat kurulmamaktadır. Eğer uyku s&uuml;resince b&ouml;yle bir irtibat kurumuş olsa bile bireyin zihninde bir şey kalmamaktadır. Ama bazı r&uuml;yalarda nefis kendi hayallerinden daha &ccedil;ok uzaklaşır ve melek&ucirc;t &acirc;lemiyle irtibat kurar. Bazen bu irtibat şu şekildedir: Nefis, melek&ucirc;t &acirc;leminin suret, nur, bilgi ve hakikatlerini aldıktan sonra d&uuml;ş&uuml;nce ve zihniyetleri yoluyla idrak eder. R&uuml;ya g&ouml;rmenin bu mertebesinde insan muhayyilesi melek&ucirc;t &acirc;lemindeki hakikatlerin etkisi altına girer, taşıdığı yaratıcılık g&uuml;c&uuml;yle değişik r&uuml;yalar yaratır ve tıpkı yaratıcı bir ayna gibi melek&ucirc;t &acirc;leminin hakikatlerini aktif bir yansıtmayla birlikte kendisi i&ccedil;in m&uuml;cessem kılar. Bu kısım r&uuml;yalar tabire gerek duyar ve bu değişiklik ve zihinde ger&ccedil;ekleşen misal&icirc; d&ouml;n&uuml;ş&uuml;mleri bilen bir kimse tarafından tabir edilir ve bu şekilde tabir edildikten sonra &acirc;lemdeki hakiki hususlardan haber verir. Aynı şekilde Kur&rsquo;an&rsquo;da Hz. Yusuf (a.s) tarafından tabir edilmiş bir takım r&uuml;yalar zikredilmiştir. Lakin bazı r&uuml;yalar bireyin zihninin hi&ccedil;bir m&uuml;dahalesi olmaksızın vuku bulur. Bunun i&ccedil;in bu r&uuml;yaların tabire ihtiyacı olmaz ve direkt bir şekilde değişik maddi ve manevi &acirc;lemlerden bir ger&ccedil;eği haber verir.</p>\r\n\r\n<p>\r\n	3. Bazı R&uuml;yaların Ger&ccedil;ekleşmesinin Nedeni</p>\r\n\r\n<p>\r\n	Sadık r&uuml;yalarda insan nefsinin melek&ucirc;t &acirc;lemiyle irtibat kurduğunu belirttik. Melek&ucirc;t &acirc;lemi evrenin metafizik mertebeleri i&ccedil;in kullanılan genel bir addır ve değişik tabakaları i&ccedil;ermektedir. Bu y&uuml;zden nefsin gelişmesi ve tek&acirc;m&uuml;l&uuml;ne g&ouml;re bireyin g&ouml;rd&uuml;ğ&uuml; r&uuml;yalar da farklı olacaktır. R&uuml;ya &acirc;leminde g&ouml;zlemlenen hadise ve enteresanlıkların haddi ve hesabı yoktur; bazen r&uuml;yada cennet manzaraları g&ouml;r&uuml;nmekte, peygamber ve evliyalar ile g&ouml;r&uuml;şme ger&ccedil;ekleşmekte, bazen &ouml;zel bir hadiseyi bildiren g&uuml;nl&uuml;k hayattan bir sahne g&ouml;zlenmekte ve bazen de bireyin daha &ouml;nce tanımadığı ve sonra kendileriyle tanıştığı &ouml;zel &ccedil;ehre ve şahıslar m&uuml;şahede edilmektedir. Bu hususlardan her birinin ger&ccedil;ekleşme nedeni, melek&ucirc;t &acirc;lemindeki farklı hakikatlerin tahlil edilmesi ve incelenmesini gerekli kılar. Mesela kehanetler veya bireyin bir takım şahısları g&ouml;rmesi ve daha sonra uyanıkken onlarla g&ouml;r&uuml;şmesi, nefsin nur levhaları veya zaman ve mek&acirc;nın etkisinin &ouml;tesindeki değişik ger&ccedil;eklerin kayıt mahalli olan lavh-ı mahfuzun[4] bir mertebesi ile irtibat kurmasının &uuml;r&uuml;n&uuml;d&uuml;r. Aynı şekilde r&uuml;yada m&uuml;şahede edilen cennet manzaraları ve diğer şeyler, nefsin misal &acirc;leminin bazı mertebeleriyle irtibat kurmasından kaynaklanıyor olabilir. Bu nedenle insan r&uuml;ya halinde taşıdığı varlıksal tek&acirc;m&uuml;l hasebince gaybi &acirc;lemlerin değişik mertebesiyle irtibat kurar ve muhtelif r&uuml;ya t&uuml;rleri bu &acirc;lemlerin t&uuml;r ve mertebesini ifade eder.</p>\r\n\r\n<p>\r\n	4. R&uuml;yada Bilin&ccedil;li Olma İmk&acirc;nı</p>\r\n\r\n<p>\r\n	R&uuml;yadayken ve uyanıkken mevcut olan hafıza felsef&icirc; ve irfan&icirc; a&ccedil;ıdan birbiriyle zati olarak pek farklılık arz etmez. Aynı şekilde zihin bu vaziyette ortak bir menşeden kaynaklanır ve farklılık sadece faaliyet kapsamında yer alır. Bu nedenle uyanık hafıza ile r&uuml;ya hafızası arasında bulunan bu sınırı daha &uuml;st&uuml;n bir bilin&ccedil;le ortadan kaldırmak ve uyanıkken otomatik olarak &ccedil;alışan iradeyle r&uuml;ya &acirc;leminde kendi vaziyetimize y&ouml;nelik bilin&ccedil; taşımak ve de iradi faaliyette bulunmak m&uuml;mk&uuml;nd&uuml;r. Başka bir ifadeyle, r&uuml;yada hazır olan nefis, uyanıkken hazır olan ve sadece cismani kayıtlardan kurtulmuş nefsin ta kendisidir. Bu iki durum yani bedensel ve d&uuml;nyevi hususlara taalluk eden vaziyet ile bunlardan ayrılma vaziyeti arasındaki mevcut fark, bu iki vaziyette bir&ccedil;ok bireyde bulunan idraki fasılanın &ccedil;ok olmasından kaynaklanır. Bununla birlikte maddeden kurtulma vaziyetini daha &ccedil;ok fark eden bireyler, tabii olarak bu mevcut ihtilafı bir &ouml;l&ccedil;&uuml;ye dek ortadan kaldırmaktadırlar. Aynı şekilde r&uuml;yayı anımsamak veya unutmak da insanın r&uuml;ya vaziyetine y&ouml;nelik taşıdığı bilin&ccedil;ten kaynaklanır. &Ccedil;oğu zaman zihin, &ldquo;r&uuml;ya bilinci&rdquo; halini ikincil, &ouml;nemsiz ve tevehh&uuml;me dayalı bir husus addeder ve maddi d&uuml;nyayı ger&ccedil;ek &acirc;lem bilir. Bu nedenle r&uuml;yada bulunan nefsi hakkında ikincil bir sıfatla bahseder. Ama zihin eşzamanlı olarak batın ve zahire, dışarıya ve i&ccedil;eriye y&ouml;nelik bilin&ccedil; taşırsa, tabii olarak r&uuml;ya halinde de iradi ve bilin&ccedil;li bir vaziyet taşıyacak ve kendi amel, hareket, d&uuml;ş&uuml;nce ve isteklerini b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de bilin&ccedil; ve iradeyle y&ouml;nlendirebilecektir. Bu vaziyette r&uuml;ya ve uyanıklık arasındaki sınır pratikte ortadan kalkacaktır. Bu halin diğer versiyonu da bireyin uyanık haldeyken derun&icirc; &acirc;lemlere y&ouml;nelik bilin&ccedil; taşımasıdır. Gaybi hususların uyanık haldeyken bile birey i&ccedil;in aşik&acirc;r olması muhtemeldir. Nitekim evliya ve arifler i&ccedil;in genellikle b&ouml;yle haller ger&ccedil;ekleşmektedir. Mevlana ş&ouml;yle demektedir:</p>\r\n\r\n<p>\r\n	Uyanık olan ve g&uuml;zel r&uuml;ya g&ouml;ren ariftir</p>\r\n\r\n<p>\r\n	Onun toprağını g&ouml;z&uuml;ne s&uuml;r[5]</p>\r\n\r\n<p>\r\n	Bu esasla, uyku ve uyanıklık arasındaki sınırın insan zihni i&ccedil;in ortadan kalkması ve onun kendi i&ccedil; ve dış &acirc;lemlerine y&ouml;nelik şuur ve bilin&ccedil; taşıması, bir marifet derecesi sayılır. Bu y&uuml;zden uyanıkken veya r&uuml;yadayken bilin&ccedil; taşırken batıni hususları m&uuml;şahede etmek, az &ccedil;ok benzer bir konu olup uyku ve uyanıklık arasındaki sınırın ortadan kalkabileceği hakikatini ifade eder. Nitekim irfan ve marifet sultanı Ali (a.s) ş&ouml;yle buyuruyor: Eğer gayb perdeleri kalkarsa, benim yakinim artmaz.[6] Esasen İslam irfanında bilin&ccedil; ile bilin&ccedil;altı arasındaki b&ouml;yle bir fasılanın varlığı kabul edilmemiştir. Bu husus, insan bilgisizliğive bilincinin suskunluğundan kaynaklanır. Nitekim İslam Peygamberi (s.a.a) ş&ouml;yle buyurmaktadır: &ldquo;İnsanlar uykudadır ve &ouml;l&uuml;nce uyanacaklardır.&rdquo;[7] Yani insanların &ccedil;oğu &uuml;st bilin&ccedil;te hazır bulunmamaktadır ve onu bilin&ccedil;altı durumuna yollamıştır.</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	---------------</p>\r\n\r\n<p>\r\n	[1] Bediu&rsquo;z-Zaman Firuzanfer, Şerh-i Mesnevi, c. 1, s. 179.</p>\r\n\r\n<p>\r\n	[2] Şerh-i Hikmet-i İşrak, Kutbuddin Şirazi, s. 503, İntişarat-ı Enc&uuml;men-i Asar-ı Mefahir-i Ferhengi.</p>\r\n\r\n<p>\r\n	[3] Seyid Cafer Seccadi, Ferheng-i Maarif-i İslam&icirc;, c. 1, s. 231, İntişarat-ı Danışgah-ı Tahran.</p>\r\n\r\n<p>\r\n	[4] Her gece ruhları tenden &ouml;zg&uuml;r kılarsın</p>\r\n\r\n<p>\r\n	Levhaları m&uuml;şahede edersin</p>\r\n\r\n<p>\r\n	Her gece bu kafesten ruhları &ouml;zg&uuml;r kılarsın</p>\r\n\r\n<p>\r\n	&Ouml;zg&uuml;rler ne kimseye egemen ve ne de kimsenin esiri olmaz</p>\r\n\r\n<p>\r\n	Mesnevi Manevi, Defter-i Evvel, s. 22.</p>\r\n\r\n<p>\r\n	[5] a.g.e. Defter-i Dovvom, s. 273.</p>\r\n\r\n<p>\r\n	[6] &quot; لَوْ کُشِفَ الْغِطَاءُ مَا ازْدَدْتُ یَقِیناً&quot; Meclisi, Bihar&uuml;&rsquo;l-Envar, c. 40, s. 153, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, 1404.</p>\r\n\r\n<p>\r\n	[7] &ldquo;قَالَ النَّبِیُّ ص النَّاسُ نِیَامٌ فَإِذَا مَاتُوا انْتَبَهُوا &quot; a.g.e. c. 50, s. 134.</p>\r\n','Bilgelerin g&ouml;r&uuml;ş&uuml;ne g&ouml;re uyku, zahiri duyuların tedricen dış d&uuml;nyayla ilişkisinin kesildiği, ama batıni duyuların hen&uuml;z aktif olduğu bir haldir. Uyku anında dış d&uuml;nyayla uğraşmaktan ve değişik meşguliyetlerden uzaklaşması neticesinde insan nefsi, melek&ucirc;t &acirc;lemine odaklanır ve nefis madde &acirc;leminden ne kadar &ccedil;ok uzaklaşırsa, nefsin kendi &acirc;lemiyle irtibat kurması daha fazla ve şeffaf olur. Bazı durumlarda melek&ucirc;t &acirc;lemiyle irtibat kurmak, zihnin kendi hayalleriyle fazla meşgul olması nedeniyle ger&ccedil;ekleşmez. Bazı durumlarda da bu irtibat her ne kadar ger&ccedil;ekleşse de şahsi zihinselliklerin etkisinde d&ouml;n&uuml;ş&uuml;me uğrar. &Ouml;zel bir takım durumlarda bu irtibat, nefsin tıpkı şeffaf ve arı bir ayna gibi ve artı tasavvur ve hayaller taşımaksızın amel etmesiyle ger&ccedil;ekleşir. Bu nedenle nefis g&ouml;zlemlerinde hi&ccedil;bir tasarruf yapmaz. R&uuml;yaların karmakarışık r&uuml;yalar ile sadık veya salih r&uuml;yalar diye iki kısma ayrılması bu y&uuml;zdendir. Melek&ucirc;t &acirc;leminin evrenin metafizik mertebeleri i&ccedil;in kullanılan genel bir ad olduğu ve değişik tabakaları i&ccedil;erdiği belirtilmelidir. Bu y&uuml;zden nefsin gelişmesi ve tek&acirc;m&uuml;l&uuml;ne g&ouml;re bireyin g&ouml;rd&uuml;ğ&uuml; r&uuml;yalar da farklı olacaktır. Bu nedenle r&uuml;yada ger&ccedil;ekleşen her hadise, melek&ucirc;t &acirc;lemindeki farklı hakikatlerin tahlil edilmesi ve incelenmesini gerekli kılar. Mesela kehanetler veya bireyin bir takım şahısları g&ouml;rmesi ve daha sonra uyanıkken onlarla g&ouml;r&uuml;şmesi, nefsin nur levhaları veya zaman ve mek&acirc;n etkisinin &ouml;tesindeki değişik ger&ccedil;eklerin kayıt mahalli olan lavh-ı mahfuzun bir mertebesi ile irtibat kurmasının &uuml;r&uuml;n&uuml;d&uuml;r. R&uuml;yada bilin&ccedil;li olmanın imk&acirc;nı hakkında şunları s&ouml;ylemek gerekir: R&uuml;yada hazır olan nefis, uyanıkken hazır olan ve sadece cismani kayıtlardan kurtulmuş nefsin ta kendisidir. Bu iki durum yani bedensel ve d&uuml;nyevi hususlara taalluk eden vaziyet ile bunlardan ayrılma vaziyeti arasındaki mevcut fark, zihnin mahiyetinde değil, sadece faaliyet kapsamındaki farklılıktır. Bu nedenle uyanık hafıza ile r&uuml;ya hafızası arasında bulunan bu sınırı daha &uuml;st&uuml;n bir bilin&ccedil;le ortadan kaldırmak ve uyanıkken otomatik olarak &ccedil;alışan iradeyle r&uuml;ya &acirc;leminde kendi vaziyetimize y&ouml;nelik bilin&ccedil; taşımak ve de iradi faaliyette bulunmak m&uuml;mk&uuml;nd&uuml;r.','Konunun doğru mantıksal bir d&uuml;zen taşıması i&ccedil;in ilk&ouml;nce r&uuml;yanın felsef&icirc; mahiyetine değinmek gerekmektedir. Bu şekilde sadık r&uuml;ya ve bazı r&uuml;yaların dış d&uuml;nyada ger&ccedil;ekleşmesiyle ilgili konular kendiliğinden aydınlığa kavuşacaktır. Ardından belirttiğimiz esaslar uyarınca r&uuml;yada bilin&ccedil; taşıma imk&acirc;nına ve bundan kaynaklanan meselelere değineceğiz.\r\n\r\n\r\n	1. R&uuml;yanın Mahiyeti Nedir?\r\n\r\n\r\n	Uyku ve r&uuml;ya bilge, m&uuml;tekellim ve ariflerin hakkında bir&ccedil;ok hususu dile getirdiği ve dinlerde &ouml;zel bir yeri olan meselelerdendir. Bilgelerin g&ouml;r&uuml;ş&uuml;ne g&ouml;re uyku, zahiri duyuların tedricen dış d&uuml;nyayla ilişkisinin kesildiği, ama batıni duyuların hen&uuml;z aktif olduğu bir haldir.[1] Uyku anında dış d&uuml;nyayla uğraşmaktan ve değişik meşguliyetlerden uzaklaşması neticesinde insan nefsi, melek&ucirc;t &acirc;lemine odaklanır ve nefis madde &acirc;leminden ne kadar &ccedil;ok uzaklaşırsa, nefsin kendi &acirc;lemiyle irtibat kurması daha fazla ve şeffaf olur.\r\n\r\n\r\n	2. R&uuml;ya T&uuml;rleri\r\n\r\n\r\n	Bazı durumlarda melek&ucirc;t &acirc;lemiyle irtibat kurmak, zihnin kendi hayalleriyle fazla meşgul olması nedeniyle ger&ccedil;ekleşmez. Bazı durumlarda da bu irtibat her ne kadar ger&ccedil;ekleşse de şahsi zihinselliklerin etkisinde d&ouml;n&uuml;ş&uuml;me uğrar. &Ouml;zel bir takım durumlarda bu irtibat, nefsin tıpkı şeffaf ve arı bir ayna gibi ve artı tasavvur ve hayaller taşımaksızın amel etmesiyle ger&ccedil;ekleşir. Bu nedenle nefis g&ouml;zlemlerinde hi&ccedil;bir tasarruf yapmaz.[2] R&uuml;yanın değişik kısımlara taksim edilmesi bu y&uuml;zdendir. Nitekim değişik kitaplarda, r&uuml;ya karmakarışık r&uuml;yalar (اضغاث احلام) ve sadık r&uuml;yalar veya salih r&uuml;yalar diye iki kısma ayrılmıştır.[3] Kur&rsquo;an tabirlerinden biri olan اضغاث احلام, r&uuml;ya g&ouml;ren şahsın hayal g&uuml;c&uuml; faaliyetinin &uuml;rettiği ve ortaya &ccedil;ıkardığı ve melek&ucirc;t &acirc;leminden hi&ccedil;bir hususun onda etkili olmadığı r&uuml;yalara denir. R&uuml;yaların &ccedil;oğu bu t&uuml;rdendir ve insan tarafından &uuml;retilen hayallerin &uuml;st&uuml;nde bir değeri bulunmamaktadır. Nitekim insan uyanık haldeyken daimi bir şekilde bu hayalleri &uuml;retmekle meşguld&uuml;r ve bu hayaller d&uuml;nyev&icirc; meselelerin etkisiyle zihin tarafından inşa edilmektedir. Uyurken de bu faaliyet s&uuml;rmektedir. Bu esnalarda her ne kadar nefis d&uuml;nyev&icirc; hususlarla meşgul olmaktan fazlasıyla uzak olmasıyla birlikte kendi şahsi hayallerinden uzak kalmamaktadır. Bu y&uuml;zden melek&ucirc;t &acirc;lemiyle irtibat kurulmamaktadır. Eğer uyku s&uuml;resince b&ouml;yle bir irtibat kurumuş olsa bile bireyin zihninde bir şey kalmamaktadır. Ama bazı r&uuml;yalarda nefis kendi hayallerinden daha &ccedil;ok uzaklaşır ve melek&ucirc;t &acirc;lemiyle irtibat kurar. Bazen bu irtibat şu şekildedir: Nefis, melek&ucirc;t &acirc;leminin suret, nur, bilgi ve hakikatlerini aldıktan sonra d&uuml;ş&uuml;nce ve zihniyetleri yoluyla idrak eder. R&uuml;ya g&ouml;rmenin bu mertebesinde insan muhayyilesi melek&ucirc;t &acirc;lemindeki hakikatlerin etkisi altına girer, taşıdığı yaratıcılık g&uuml;c&uuml;yle değişik r&uuml;yalar yaratır ve tıpkı yaratıcı bir ayna gibi melek&ucirc;t &acirc;leminin hakikatlerini aktif bir yansıtmayla birlikte kendisi i&ccedil;in m&uuml;cessem kılar. Bu kısım r&uuml;yalar tabire gerek duyar ve bu değişiklik ve zihinde ger&ccedil;ekleşen misal&icirc; d&ouml;n&uuml;ş&uuml;mleri bilen bir kimse tarafından tabir edilir ve bu şekilde tabir edildikten sonra &acirc;lemdeki hakiki hususlardan haber verir. Aynı şekilde Kur&rsquo;an&rsquo;da Hz. Yusuf (a.s) tarafından tabir edilmiş bir takım r&uuml;yalar zikredilmiştir. Lakin bazı r&uuml;yalar bireyin zihninin hi&ccedil;bir m&uuml;dahalesi olmaksızın vuku bulur. Bunun i&ccedil;in bu r&uuml;yaların tabire ihtiyacı olmaz ve direkt bir şekilde değişik maddi ve manevi &acirc;lemlerden bir ger&ccedil;eği haber verir.\r\n\r\n\r\n	3. Bazı R&uuml;yaların Ger&ccedil;ekleşmesinin Nedeni\r\n\r\n\r\n	Sadık r&uuml;yalarda insan nefsinin melek&ucirc;t &acirc;lemiyle irtibat kurduğunu belirttik. Melek&ucirc;t &acirc;lemi evrenin metafizik mertebeleri i&ccedil;in kullanılan genel bir addır ve değişik tabakaları i&ccedil;ermektedir. Bu y&uuml;zden nefsin gelişmesi ve tek&acirc;m&uuml;l&uuml;ne g&ouml;re bireyin g&ouml;rd&uuml;ğ&uuml; r&uuml;yalar da farklı olacaktır. R&uuml;ya &acirc;leminde g&ouml;zlemlenen hadise ve enteresanlıkların haddi ve hesabı yoktur; bazen r&uuml;yada cennet manzaraları g&ouml;r&uuml;nmekte, peygamber ve evliyalar ile g&ouml;r&uuml;şme ger&ccedil;ekleşmekte, bazen &ouml;zel bir hadiseyi bildiren g&uuml;nl&uuml;k hayattan bir sahne g&ouml;zlenmekte ve bazen de bireyin daha &ouml;nce tanımadığı ve sonra kendileriyle tanıştığı &ouml;zel &ccedil;ehre ve şahıslar m&uuml;şahede edilmektedir. Bu hususlardan her birinin ger&ccedil;ekleşme nedeni, melek&ucirc;t &acirc;lemindeki farklı hakikatlerin tahlil edilmesi ve incelenmesini gerekli kılar. Mesela kehanetler veya bireyin bir takım şahısları g&ouml;rmesi ve daha sonra uyanıkken onlarla g&ouml;r&uuml;şmesi, nefsin nur levhaları veya zaman ve mek&acirc;nın etkisinin &ouml;tesindeki değişik ger&ccedil;eklerin kayıt mahalli olan lavh-ı mahfuzun[4] bir mertebesi ile irtibat kurmasının &uuml;r&uuml;n&uuml;d&uuml;r. Aynı şekilde r&uuml;yada m&uuml;şahede edilen cennet manzaraları ve diğer şeyler, nefsin misal &acirc;leminin bazı mertebeleriyle irtibat kurmasından kaynaklanıyor olabilir. Bu nedenle insan r&uuml;ya halinde taşıdığı varlıksal tek&acirc;m&uuml;l hasebince gaybi &acirc;lemlerin değişik mertebesiyle irtibat kurar ve muhtelif r&uuml;ya t&uuml;rleri bu &acirc;lemlerin t&uuml;r ve mertebesini ifade eder.\r\n\r\n\r\n	4. R&uuml;yada Bilin&ccedil;li Olma İmk&acirc;nı\r\n\r\n\r\n	R&uuml;yadayken ve uyanıkken mevcut olan hafıza felsef&icirc; ve irfan&icirc; a&ccedil;ıdan birbiriyle zati olarak pek farklılık arz etmez. Aynı şekilde zihin bu vaziyette ortak bir menşeden kaynaklanır ve farklılık sadece faaliyet kapsamında yer alır. Bu nedenle uyanık hafıza ile r&uuml;ya hafızası arasında bulunan bu sınırı daha &uuml;st&uuml;n bir bilin&ccedil;le ortadan kaldırmak ve uyanıkken otomatik olarak &ccedil;alışan iradeyle r&uuml;ya &acirc;leminde kendi vaziyetimize y&ouml;nelik bilin&ccedil; taşımak ve de iradi faaliyette bulunmak m&uuml;mk&uuml;nd&uuml;r. Başka bir ifadeyle, r&uuml;yada hazır olan nefis, uyanıkken hazır olan ve sadece cismani kayıtlardan kurtulmuş nefsin ta kendisidir. Bu iki durum yani bedensel ve d&uuml;nyevi hususlara taalluk eden vaziyet ile bunlardan ayrılma vaziyeti arasındaki mevcut fark, bu iki vaziyette bir&ccedil;ok bireyde bulunan idraki fasılanın &ccedil;ok olmasından kaynaklanır. Bununla birlikte maddeden kurtulma vaziyetini daha &ccedil;ok fark eden bireyler, tabii olarak bu mevcut ihtilafı bir &ouml;l&ccedil;&uuml;ye dek ortadan kaldırmaktadırlar. Aynı şekilde r&uuml;yayı anımsamak veya unutmak da insanın r&uuml;ya vaziyetine y&ouml;nelik taşıdığı bilin&ccedil;ten kaynaklanır. &Ccedil;oğu zaman zihin, &ldquo;r&uuml;ya bilinci&rdquo; halini ikincil, &ouml;nemsiz ve tevehh&uuml;me dayalı bir husus addeder ve maddi d&uuml;nyayı ger&ccedil;ek &acirc;lem bilir. Bu nedenle r&uuml;yada bulunan nefsi hakkında ikincil bir sıfatla bahseder. Ama zihin eşzamanlı olarak batın ve zahire, dışarıya ve i&ccedil;eriye y&ouml;nelik bilin&ccedil; taşırsa, tabii olarak r&uuml;ya halinde de iradi ve bilin&ccedil;li bir vaziyet taşıyacak ve kendi amel, hareket, d&uuml;ş&uuml;nce ve isteklerini b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de bilin&ccedil; ve iradeyle y&ouml;nlendirebilecektir. Bu vaziyette r&uuml;ya ve uyanıklık arasındaki sınır pratikte ortadan kalkacaktır. Bu halin diğer versiyonu da bireyin uyanık haldeyken derun&icirc; &acirc;lemlere y&ouml;nelik bilin&ccedil; taşımasıdır. Gaybi hususların uyanık haldeyken bile birey i&ccedil;in aşik&acirc;r olması muhtemeldir. Nitekim evliya ve arifler i&ccedil;in genellikle b&ouml;yle haller ger&ccedil;ekleşmektedir. Mevlana ş&ouml;yle demektedir:\r\n\r\n\r\n	Uyanık olan ve g&uuml;zel r&uuml;ya g&ouml;ren ariftir\r\n\r\n\r\n	Onun toprağını g&ouml;z&uuml;ne s&uuml;r[5]\r\n\r\n\r\n	Bu esasla, uyku ve uyanıklık arasındaki sınırın insan zihni i&ccedil;in ortadan kalkması ve onun kendi i&ccedil; ve dış &acirc;lemlerine y&ouml;nelik şuur ve bilin&ccedil; taşıması, bir marifet derecesi sayılır. Bu y&uuml;zden uyanıkken veya r&uuml;yadayken bilin&ccedil; taşırken batıni hususları m&uuml;şahede etmek, az &ccedil;ok benzer bir konu olup uyku ve uyanıklık arasındaki sınırın ortadan kalkabileceği hakikatini ifade eder. Nitekim irfan ve marifet sultanı Ali (a.s) ş&ouml;yle buyuruyor: Eğer gayb perdeleri kalkarsa, benim yakinim artmaz.[6] Esasen İslam irfanında bilin&ccedil; ile bilin&ccedil;altı arasındaki b&ouml;yle bir fasılanın varlığı kabul edilmemiştir. Bu husus, insan bilgisizliğive bilincinin suskunluğundan kaynaklanır. Nitekim İslam Peygamberi (s.a.a) ş&ouml;yle buyurmaktadır: &ldquo;İnsanlar uykudadır ve &ouml;l&uuml;nce uyanacaklardır.&rdquo;[7] Yani insanların &ccedil;oğu &uuml;st bilin&ccedil;te hazır bulunmamaktadır ve onu bilin&ccedil;altı durumuna yollamıştır.\r\n\r\n\r\n	&nbsp;\r\n	---------------\r\n\r\n\r\n	[1] Bediu&rsquo;z-Zaman Firuzanfer, Şerh-i Mesnevi, c. 1, s. 179.\r\n\r\n\r\n	[2] Şerh-i Hikmet-i İşrak, Kutbuddin Şirazi, s. 503, İntişarat-ı Enc&uuml;men-i Asar-ı Mefahir-i Ferhengi.\r\n\r\n\r\n	[3] Seyid Cafer Seccadi, Ferheng-i Maarif-i İslam&icirc;, c. 1, s. 231, İntişarat-ı Danışgah-ı Tahran.\r\n\r\n\r\n	[4] Her gece ruhları tenden &ouml;zg&uuml;r kılarsın\r\n\r\n\r\n	Levhaları m&uuml;şahede edersin\r\n\r\n\r\n	Her gece bu kafesten ruhları &ouml;zg&uuml;r kılarsın\r\n\r\n\r\n	&Ouml;zg&uuml;rler ne kimseye egemen ve ne de kimsenin esiri olmaz\r\n\r\n\r\n	Mesnevi Manevi, Defter-i Evvel, s. 22.\r\n\r\n\r\n	[5] a.g.e. Defter-i Dovvom, s. 273.\r\n\r\n\r\n	[6] &quot; لَوْ کُشِفَ الْغِطَاءُ مَا ازْدَدْتُ یَقِیناً&quot; Meclisi, Bihar&uuml;&rsquo;l-Envar, c. 40, s. 153, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, 1404.\r\n\r\n\r\n	[7] &ldquo;قَالَ النَّبِیُّ ص النَّاسُ نِیَامٌ فَإِذَا مَاتُوا انْتَبَهُوا &quot; a.g.e. c. 50, s. 134.'),(505,'tr511','<p>\r\n	<span><font size=\"2\"><font>Mekke&rsquo;deki belirgin işaretlerden birisi, İbrahim makamıdır; zira orası İbrahim&rsquo;in (a.s) durduğu bir makamdır. İbrahim makamının tefsir ve manası hakkında bazıları t&uuml;m haccın İbrahim makamı olduğu g&ouml;r&uuml;ş&uuml;ndedir. Bir grup İbrahim makamının &ldquo;Arafe&rdquo;, Meş&rsquo;aru&rsquo;l-Haram&rdquo; ve &ldquo;&uuml;&ccedil;l&uuml; cemerat&rdquo; olduğuna inanmaktadır. Bazıları da t&uuml;m Mekke hareminin İbrahim makamı sayıldığı g&ouml;r&uuml;ş&uuml;n&uuml; taşımaktadır. Ama mevcut deliller ve ilgili ayetin zahirini g&ouml;z &ouml;n&uuml;nde bulundurmayla, bilinen İbrahim makamının kastedildiği ve onun K&acirc;be yakınında bulunan bir nokta olduğu anlaşılmaktadır. Şimdi de İbrahim&rsquo;in ayak izinin &uuml;zerinde bulunduğu &ouml;zel bir taş orada yer almaktadır ve hacılar tavaf yaptıktan sonra onun ardından gitmekte ve tavaf namazı kılmaktadır. Nakledildiği &uuml;zere Hz. İbrahim ve Hz. İsmail (a.s) Kabe&rsquo;yi inşa ederlerken İbrahim elinin ulaşamadığı bir yere ulaşmak isteyince ayağı altına bir taş koyar ve kendisinin ağırlığı ayak altına yansır ve ayak izi taş &uuml;zerinde kalır. Yahut İbrahim, İsmail&rsquo;e g&ouml;rmeye gidince İsmail&rsquo;in eşi İbrahim&rsquo;e ş&ouml;yle der: Baş ve y&uuml;z&uuml;nde toz ve toprağı almam ve yıkamam i&ccedil;in başını aşağı ey. İbrahim sağ ayağını &ouml;ne atar ve bir taşın &uuml;zerine koyar ve ayak izi o taşın &uuml;zerinde kalır. Elbette &ccedil;ok a&ccedil;ık olduğu &uuml;zere bu mesele her ne şekilde ger&ccedil;ekleşmişse, Hz. İbrahim&rsquo;in mucizelerinden biridir. Bu y&uuml;zden eğer bir olağan&uuml;st&uuml;l&uuml;k g&ouml;zlemlenirse normal karşılanacaktır.</font></font></span></p>\r\n','<p>\r\n	<br />\r\n	Mekke ve Mescid&uuml;&rsquo;l-Haram &ccedil;evresinde Allah&rsquo;a tapma, tevhit ve maneviyat g&ouml;stergeleri g&ouml;ze &ccedil;arpmaktadır. Bu g&ouml;stergelerin tarih boyunca bunları yıkmak isteyen g&uuml;&ccedil;l&uuml; d&uuml;şmanlar karşısında s&uuml;reklilik ve bekasını koruması bir mucize sayılmaktadır. İbrahim (a.s) gibi b&uuml;y&uuml;k bir peygamberden Zemzem, safa, merve, r&uuml;k&uuml;n, hatim, siyah taş, hicr-i İsmail gibi eserler kalmıştır ve bunların her biri ge&ccedil;miş asır ve &ccedil;ağların m&uuml;cessemleşmiş bir tarihi mesabesindedir. Bu a&ccedil;ık g&ouml;stergelerden birisi, İbrahim makamıdır. Makam iki ayak yerine s&ouml;ylenmektedir.[1] K&acirc;be&rsquo;nin inşası veya hac merasiminin yapılması veyahut halkı bu b&uuml;y&uuml;k merasimi yapmaya davet etmek i&ccedil;in İbrahim&rsquo;in durduğu yer olması nedeniyle, ona İbrahim makamı denmiştir.[2] İbrahim makamının tefsir ve manası hakkında bir g&ouml;r&uuml;ş bulunmamaktadır, bilakis değişik ve farklı s&ouml;zler bulunmaktadır. Bu s&ouml;zlerin bazılarına işaret ediyoruz.</p>\r\n\r\n<p>\r\n	A. Bazıları baştan sona t&uuml;m haccın (t&uuml;m amellerinin) İbrahim makamı olduğu g&ouml;r&uuml;ş&uuml;ndedir.</p>\r\n\r\n<p>\r\n	B. Bir grup, İbrahim makamının haccın t&uuml;m&uuml; olmadığı ve onun sadece Arafe, maş&rsquo;aru&rsquo;l-haram ve &uuml;&ccedil; cemerattan ibaret olduğu g&ouml;r&uuml;ş&uuml;ndedir.</p>\r\n\r\n<p>\r\n	C. Bazıları, t&uuml;m Mekke hareminin İbrahim makamı sayıldığı g&ouml;r&uuml;ş&uuml;ndedir.</p>\r\n\r\n<p>\r\n	D. Her ne kadar zikredilen t&uuml;m bu hususlar Hz. İbrahim&rsquo;in (a.s) &ouml;zveri ve fedak&acirc;rlıklarını hatırlatsa da sunduğumuz bu deliller ve ayetin zahirini g&ouml;z &ouml;n&uuml;nde bulundurmayla, İbrahim makamının İbrahim&rsquo;in bilinen makamı olduğu anlaşılmaktadır ve orası K&acirc;be yakınlarında bulunan ve şimdi İbrahim&rsquo;in ayak izinin belirgin olduğu &ouml;zel bir taştır. Hacılar tavaf yaptıktan sonra oranın yakınına gitmekte ve tavaf namazı kılmaktadır.[3] Muteber kitaplarda masum imamlardan (a.s) nakledilen rivayetler, son g&ouml;r&uuml;şe işaret etmektedir. Burada bu rivayetlerin bazılarına işaret ediyoruz. K&acirc;fi&rsquo;de İmam Sadık&rsquo;tan (a.s) &ldquo;onda apa&ccedil;ık ayetler vardır&rdquo; ayetinin tefsiri hakkında ş&ouml;yle zikredilmiştir: Bir şahıs bu apa&ccedil;ık ayetler nedir diye sorar. İmam ş&ouml;yle buyurur: &ldquo;Birisi, İbrahim&rsquo;in &uuml;zerinde durduğu ve ayak izinin taşta kaldığı makam, diğeri siyah taş ve &uuml;&ccedil;&uuml;nc&uuml;s&uuml; ise hicr-i İsmail&rsquo;dir.&rdquo;[4] İbrahim Teyimi ş&ouml;yle demektedir: İmam Sadık bana yaslandı ve ş&ouml;yle buyurdu: &ldquo;Ey İbrahim! Tavafın ecrini bilmek istiyor musun? Sana feda olayım evet diye cevap verdim. Buyurdu ki: Herkim Allah&rsquo;ın evine marifetle gelir, yedi defa tavaf eder ve İbrahim makamında iki rek&acirc;t namaz kılarsa, Y&uuml;ce Allah ona on bin iyilik verir ve onu on bin derece yukarıya &ccedil;ıkarır&hellip;&rdquo;[5] Bu iki rivayete dikkat edildiği takdirde İbrahim makamından kastedilen yerin hacıların tavaf ettikten sonra arkasında durduğu ve iki rek&acirc;t tavaf namazı kıldığı meşhur makam olduğu anlaşılacaktır. Fahri Razi bu konuyu ispatlama doğrultusunda bir takım deliller &ouml;ne s&uuml;rm&uuml;şt&uuml;r ve biz onların bazılarına işaret ediyoruz.</p>\r\n\r\n<p>\r\n	1. Rivayet edildiği &uuml;zere Cabir tavafını tamamladıktan sonra makam tarafını doğru gitmiş ve &quot;وَ اتَّخِذُوا مِنْ مَقامِ إِبْراهِیمَ مُصَلًّى&quot; ayet-i şerifesini okumuştur. Bu, İbrahim makamının bilinen meşhur makam olduğuna delalet etmektedir.[6]</p>\r\n\r\n<p>\r\n	2. Bu ad halkın &ouml;rf&uuml;nde belirtilen mek&acirc;na &ouml;zg&uuml;d&uuml;r ve bunun delili de şudur: Eğer Mekke ehlinden bir kimse İbrahim makamını sorarsa, bu yeri kendisini g&ouml;stermektedirler.</p>\r\n\r\n<p>\r\n	3. Hz. İbrahim&rsquo;in ayağının bir taşta iz bırakması, Allah&rsquo;ın birliği ve İbrahim&rsquo;in mucizesinin en a&ccedil;ık delillerindendir. Bu esas uyarınca, eğer bu taşı İbrahim&rsquo;e &ouml;zg&uuml; kılacak olursak (İbrahim makamı olarak değerlendirirsek), bu başka bir mek&acirc;nı İbrahim&rsquo;e &ouml;zg&uuml; bilmemizden daha iyidir.</p>\r\n\r\n<p>\r\n	4. Y&uuml;ce Allah ş&ouml;yle buyuruyor: &ldquo;İbrahim makamından kendiniz i&ccedil;in ibadetg&acirc;h se&ccedil;iniz.&rdquo; Haremin hi&ccedil;bir yerinde (makam olarak bilinen yer dışında) ibadete &ouml;zg&uuml; &ouml;zel bir yer bulunmamaktadır. O halde bu mek&acirc;nı İbrahim makamı olarak kabul etmeliyiz.</p>\r\n\r\n<p>\r\n	5. İbrahim makamı, onun kalktığı yerdir ve rivayetler ile ispatlandığı &uuml;zere kendisi (bir g&ouml;r&uuml;şe g&ouml;re) ayağını yıkarken bu taş &uuml;zerinde durmuştur. Lakin kendisinin başka bir yerde durduğu ispat edilmemiştir.[7]</p>\r\n\r\n<p>\r\n	Bundan dolayı, İbrahim makamı Hz. İbrahim&rsquo;in (a.s) ayak izinin kaldığı taştır. Bir&ccedil;ok rivayetin delalet ettiği &uuml;zere, K&acirc;be&rsquo;nin duvarını y&uuml;kseltmesi i&ccedil;in Hz. İbrahim&rsquo;in &uuml;zerinde durduğu asıl taşın şimdi makam olarak adlandırılan yerin altında defnedilmiştir ve İbrahim makamı tavaf yerinin kenarında ve bağlı tarafın karşısında yer almaktadır.[8]&nbsp; &nbsp;<br />\r\n	------------</p>\r\n\r\n<p>\r\n	[1] İbn. Manzur, Lisan&uuml;&rsquo;l-Arab, c. 12, s. 498.</p>\r\n\r\n<p>\r\n	[2] Mekarim Şirazi, Nasır, Tefsir-i Numune, c. 3, s. 15, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1374, h.ş, &ccedil;ap-ı evvel, az bir tasarrufla.</p>\r\n\r\n<p>\r\n	[3] Razi, Ebu Abdullah, Fahruddin Muhammed b. &Ouml;mer, Miftah&uuml;&rsquo;l-Ğayb, c. 4, s. 44, Dar-ı İhyai&rsquo;t-Turası&rsquo;l-Arabi, &ccedil;ap-ı Beyrut, 1420, k, &ccedil;ap-ı sevvom; Mekarim Şirazi, Nasır, Tefsir-i Numune, c. 1, s. 448, bazı eklemeler ve değişiklikler ile.</p>\r\n\r\n<p>\r\n	[4] Kuleyni, Kafi, c. 4, s. 223, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1365 h.ş.</p>\r\n\r\n<p>\r\n	[5] Hilli, İbn. Fahd, İddet&uuml;&rsquo;d-Dai, s. 192, Daru&rsquo;l-K&uuml;tr&uuml;bi&rsquo;l-İslamiye, 1407 h.k.</p>\r\n\r\n<p>\r\n	[6] Meclisi, Muhammed Bakır, Bihar&uuml;&rsquo;l-Envar, c. 21, 403, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut-L&uuml;bnan, 1404 h.k; Sahih-i M&uuml;slim (Hac 147. Hadis), be nakl az İbn. Kesir Demeşki, İsmail b. &Ouml;mer, Tefsir&uuml;&rsquo;l-Kur&rsquo;ani&rsquo;l-Azim, c. 1, s. 293, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İlmiye, Menşurat-ı Muhammed Ali Beyzun, &ccedil;ap-ı Beyrut, 1419 k.</p>\r\n\r\n<p>\r\n	[7] Razi, Ebu Abdullah Fahruddin Muhammed b. &Ouml;mer, Miftah&uuml;&rsquo;l-Ğayb, c. 4, s. 44.</p>\r\n\r\n<p>\r\n	[8] Tabatabai, Muhammed H&uuml;seyin, terc&uuml;me-i el-Mizan, c. 3, s. 546, m&uuml;tercim: Musevi Hemedani, Seyid Muhammed Bakır, Naşir: Defter-i İntişarat-ı İslam&icirc; Camia-i M&uuml;derrisin-i Hovze-i İlmiye-i Kum, Kum, 1374 h.ş, &ccedil;ap-ı pencom.</p>\r\n','Mekke&rsquo;deki belirgin işaretlerden birisi, İbrahim makamıdır; zira orası İbrahim&rsquo;in (a.s) durduğu bir makamdır. İbrahim makamının tefsir ve manası hakkında bazıları t&uuml;m haccın İbrahim makamı olduğu g&ouml;r&uuml;ş&uuml;ndedir. Bir grup İbrahim makamının &ldquo;Arafe&rdquo;, Meş&rsquo;aru&rsquo;l-Haram&rdquo; ve &ldquo;&uuml;&ccedil;l&uuml; cemerat&rdquo; olduğuna inanmaktadır. Bazıları da t&uuml;m Mekke hareminin İbrahim makamı sayıldığı g&ouml;r&uuml;ş&uuml;n&uuml; taşımaktadır. Ama mevcut deliller ve ilgili ayetin zahirini g&ouml;z &ouml;n&uuml;nde bulundurmayla, bilinen İbrahim makamının kastedildiği ve onun K&acirc;be yakınında bulunan bir nokta olduğu anlaşılmaktadır. Şimdi de İbrahim&rsquo;in ayak izinin &uuml;zerinde bulunduğu &ouml;zel bir taş orada yer almaktadır ve hacılar tavaf yaptıktan sonra onun ardından gitmekte ve tavaf namazı kılmaktadır. Nakledildiği &uuml;zere Hz. İbrahim ve Hz. İsmail (a.s) Kabe&rsquo;yi inşa ederlerken İbrahim elinin ulaşamadığı bir yere ulaşmak isteyince ayağı altına bir taş koyar ve kendisinin ağırlığı ayak altına yansır ve ayak izi taş &uuml;zerinde kalır. Yahut İbrahim, İsmail&rsquo;e g&ouml;rmeye gidince İsmail&rsquo;in eşi İbrahim&rsquo;e ş&ouml;yle der: Baş ve y&uuml;z&uuml;nde toz ve toprağı almam ve yıkamam i&ccedil;in başını aşağı ey. İbrahim sağ ayağını &ouml;ne atar ve bir taşın &uuml;zerine koyar ve ayak izi o taşın &uuml;zerinde kalır. Elbette &ccedil;ok a&ccedil;ık olduğu &uuml;zere bu mesele her ne şekilde ger&ccedil;ekleşmişse, Hz. İbrahim&rsquo;in mucizelerinden biridir. Bu y&uuml;zden eğer bir olağan&uuml;st&uuml;l&uuml;k g&ouml;zlemlenirse normal karşılanacaktır.','Mekke ve Mescid&uuml;&rsquo;l-Haram &ccedil;evresinde Allah&rsquo;a tapma, tevhit ve maneviyat g&ouml;stergeleri g&ouml;ze &ccedil;arpmaktadır. Bu g&ouml;stergelerin tarih boyunca bunları yıkmak isteyen g&uuml;&ccedil;l&uuml; d&uuml;şmanlar karşısında s&uuml;reklilik ve bekasını koruması bir mucize sayılmaktadır. İbrahim (a.s) gibi b&uuml;y&uuml;k bir peygamberden Zemzem, safa, merve, r&uuml;k&uuml;n, hatim, siyah taş, hicr-i İsmail gibi eserler kalmıştır ve bunların her biri ge&ccedil;miş asır ve &ccedil;ağların m&uuml;cessemleşmiş bir tarihi mesabesindedir. Bu a&ccedil;ık g&ouml;stergelerden birisi, İbrahim makamıdır. Makam iki ayak yerine s&ouml;ylenmektedir.[1] K&acirc;be&rsquo;nin inşası veya hac merasiminin yapılması veyahut halkı bu b&uuml;y&uuml;k merasimi yapmaya davet etmek i&ccedil;in İbrahim&rsquo;in durduğu yer olması nedeniyle, ona İbrahim makamı denmiştir.[2] İbrahim makamının tefsir ve manası hakkında bir g&ouml;r&uuml;ş bulunmamaktadır, bilakis değişik ve farklı s&ouml;zler bulunmaktadır. Bu s&ouml;zlerin bazılarına işaret ediyoruz.\r\n\r\n\r\n	A. Bazıları baştan sona t&uuml;m haccın (t&uuml;m amellerinin) İbrahim makamı olduğu g&ouml;r&uuml;ş&uuml;ndedir.\r\n\r\n\r\n	B. Bir grup, İbrahim makamının haccın t&uuml;m&uuml; olmadığı ve onun sadece Arafe, maş&rsquo;aru&rsquo;l-haram ve &uuml;&ccedil; cemerattan ibaret olduğu g&ouml;r&uuml;ş&uuml;ndedir.\r\n\r\n\r\n	C. Bazıları, t&uuml;m Mekke hareminin İbrahim makamı sayıldığı g&ouml;r&uuml;ş&uuml;ndedir.\r\n\r\n\r\n	D. Her ne kadar zikredilen t&uuml;m bu hususlar Hz. İbrahim&rsquo;in (a.s) &ouml;zveri ve fedak&acirc;rlıklarını hatırlatsa da sunduğumuz bu deliller ve ayetin zahirini g&ouml;z &ouml;n&uuml;nde bulundurmayla, İbrahim makamının İbrahim&rsquo;in bilinen makamı olduğu anlaşılmaktadır ve orası K&acirc;be yakınlarında bulunan ve şimdi İbrahim&rsquo;in ayak izinin belirgin olduğu &ouml;zel bir taştır. Hacılar tavaf yaptıktan sonra oranın yakınına gitmekte ve tavaf namazı kılmaktadır.[3] Muteber kitaplarda masum imamlardan (a.s) nakledilen rivayetler, son g&ouml;r&uuml;şe işaret etmektedir. Burada bu rivayetlerin bazılarına işaret ediyoruz. K&acirc;fi&rsquo;de İmam Sadık&rsquo;tan (a.s) &ldquo;onda apa&ccedil;ık ayetler vardır&rdquo; ayetinin tefsiri hakkında ş&ouml;yle zikredilmiştir: Bir şahıs bu apa&ccedil;ık ayetler nedir diye sorar. İmam ş&ouml;yle buyurur: &ldquo;Birisi, İbrahim&rsquo;in &uuml;zerinde durduğu ve ayak izinin taşta kaldığı makam, diğeri siyah taş ve &uuml;&ccedil;&uuml;nc&uuml;s&uuml; ise hicr-i İsmail&rsquo;dir.&rdquo;[4] İbrahim Teyimi ş&ouml;yle demektedir: İmam Sadık bana yaslandı ve ş&ouml;yle buyurdu: &ldquo;Ey İbrahim! Tavafın ecrini bilmek istiyor musun? Sana feda olayım evet diye cevap verdim. Buyurdu ki: Herkim Allah&rsquo;ın evine marifetle gelir, yedi defa tavaf eder ve İbrahim makamında iki rek&acirc;t namaz kılarsa, Y&uuml;ce Allah ona on bin iyilik verir ve onu on bin derece yukarıya &ccedil;ıkarır&hellip;&rdquo;[5] Bu iki rivayete dikkat edildiği takdirde İbrahim makamından kastedilen yerin hacıların tavaf ettikten sonra arkasında durduğu ve iki rek&acirc;t tavaf namazı kıldığı meşhur makam olduğu anlaşılacaktır. Fahri Razi bu konuyu ispatlama doğrultusunda bir takım deliller &ouml;ne s&uuml;rm&uuml;şt&uuml;r ve biz onların bazılarına işaret ediyoruz.\r\n\r\n\r\n	1. Rivayet edildiği &uuml;zere Cabir tavafını tamamladıktan sonra makam tarafını doğru gitmiş ve &quot;وَ اتَّخِذُوا مِنْ مَقامِ إِبْراهِیمَ مُصَلًّى&quot; ayet-i şerifesini okumuştur. Bu, İbrahim makamının bilinen meşhur makam olduğuna delalet etmektedir.[6]\r\n\r\n\r\n	2. Bu ad halkın &ouml;rf&uuml;nde belirtilen mek&acirc;na &ouml;zg&uuml;d&uuml;r ve bunun delili de şudur: Eğer Mekke ehlinden bir kimse İbrahim makamını sorarsa, bu yeri kendisini g&ouml;stermektedirler.\r\n\r\n\r\n	3. Hz. İbrahim&rsquo;in ayağının bir taşta iz bırakması, Allah&rsquo;ın birliği ve İbrahim&rsquo;in mucizesinin en a&ccedil;ık delillerindendir. Bu esas uyarınca, eğer bu taşı İbrahim&rsquo;e &ouml;zg&uuml; kılacak olursak (İbrahim makamı olarak değerlendirirsek), bu başka bir mek&acirc;nı İbrahim&rsquo;e &ouml;zg&uuml; bilmemizden daha iyidir.\r\n\r\n\r\n	4. Y&uuml;ce Allah ş&ouml;yle buyuruyor: &ldquo;İbrahim makamından kendiniz i&ccedil;in ibadetg&acirc;h se&ccedil;iniz.&rdquo; Haremin hi&ccedil;bir yerinde (makam olarak bilinen yer dışında) ibadete &ouml;zg&uuml; &ouml;zel bir yer bulunmamaktadır. O halde bu mek&acirc;nı İbrahim makamı olarak kabul etmeliyiz.\r\n\r\n\r\n	5. İbrahim makamı, onun kalktığı yerdir ve rivayetler ile ispatlandığı &uuml;zere kendisi (bir g&ouml;r&uuml;şe g&ouml;re) ayağını yıkarken bu taş &uuml;zerinde durmuştur. Lakin kendisinin başka bir yerde durduğu ispat edilmemiştir.[7]\r\n\r\n\r\n	Bundan dolayı, İbrahim makamı Hz. İbrahim&rsquo;in (a.s) ayak izinin kaldığı taştır. Bir&ccedil;ok rivayetin delalet ettiği &uuml;zere, K&acirc;be&rsquo;nin duvarını y&uuml;kseltmesi i&ccedil;in Hz. İbrahim&rsquo;in &uuml;zerinde durduğu asıl taşın şimdi makam olarak adlandırılan yerin altında defnedilmiştir ve İbrahim makamı tavaf yerinin kenarında ve bağlı tarafın karşısında yer almaktadır.[8]&nbsp; &nbsp;\r\n	------------\r\n\r\n\r\n	[1] İbn. Manzur, Lisan&uuml;&rsquo;l-Arab, c. 12, s. 498.\r\n\r\n\r\n	[2] Mekarim Şirazi, Nasır, Tefsir-i Numune, c. 3, s. 15, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1374, h.ş, &ccedil;ap-ı evvel, az bir tasarrufla.\r\n\r\n\r\n	[3] Razi, Ebu Abdullah, Fahruddin Muhammed b. &Ouml;mer, Miftah&uuml;&rsquo;l-Ğayb, c. 4, s. 44, Dar-ı İhyai&rsquo;t-Turası&rsquo;l-Arabi, &ccedil;ap-ı Beyrut, 1420, k, &ccedil;ap-ı sevvom; Mekarim Şirazi, Nasır, Tefsir-i Numune, c. 1, s. 448, bazı eklemeler ve değişiklikler ile.\r\n\r\n\r\n	[4] Kuleyni, Kafi, c. 4, s. 223, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1365 h.ş.\r\n\r\n\r\n	[5] Hilli, İbn. Fahd, İddet&uuml;&rsquo;d-Dai, s. 192, Daru&rsquo;l-K&uuml;tr&uuml;bi&rsquo;l-İslamiye, 1407 h.k.\r\n\r\n\r\n	[6] Meclisi, Muhammed Bakır, Bihar&uuml;&rsquo;l-Envar, c. 21, 403, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut-L&uuml;bnan, 1404 h.k; Sahih-i M&uuml;slim (Hac 147. Hadis), be nakl az İbn. Kesir Demeşki, İsmail b. &Ouml;mer, Tefsir&uuml;&rsquo;l-Kur&rsquo;ani&rsquo;l-Azim, c. 1, s. 293, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İlmiye, Menşurat-ı Muhammed Ali Beyzun, &ccedil;ap-ı Beyrut, 1419 k.\r\n\r\n\r\n	[7] Razi, Ebu Abdullah Fahruddin Muhammed b. &Ouml;mer, Miftah&uuml;&rsquo;l-Ğayb, c. 4, s. 44.\r\n\r\n\r\n	[8] Tabatabai, Muhammed H&uuml;seyin, terc&uuml;me-i el-Mizan, c. 3, s. 546, m&uuml;tercim: Musevi Hemedani, Seyid Muhammed Bakır, Naşir: Defter-i İntişarat-ı İslam&icirc; Camia-i M&uuml;derrisin-i Hovze-i İlmiye-i Kum, Kum, 1374 h.ş, &ccedil;ap-ı pencom.'),(506,'tr510','<p>\r\n	Tıpkı benzer diğer ayetler gibi, &Acirc;li İmran suresinin 106. ayeti de beyaz ırkın diğer ırklardan daha değerli ve &uuml;st&uuml;n olduğunu ilan etme gayesinde değildir. Esasen bu ayetler insanların deri renkleriyle hi&ccedil;bir şekilde irtibatlı değildir ve sadece Arap dilinde alışagelmiş ıstılahlardan istifade edilmiştir. Tıpkı diğer dillerde olduğu gibi bu dilde de akıbeti iyi olan insanlar i&ccedil;in &ldquo;y&uuml;z&uuml; ak&rdquo; ve akıbeti k&ouml;t&uuml; olan insanlar i&ccedil;in de &ldquo;y&uuml;z&uuml; kara&rdquo; ifadesi kullanılmıştır. Bu anlamda zenci bir insanın &ldquo;y&uuml;z&uuml; ak&rdquo; sayılması ve beyaz bir insanın da &ldquo;y&uuml;z&uuml; kara&rdquo; sayılması m&uuml;mk&uuml;nd&uuml;r. Bu t&uuml;r ıstılahlar ve &ldquo;siyah kalp&rdquo; ve &ldquo;gece karanlığı&rdquo; gibi benzeri &ouml;rnekler hi&ccedil;bir şekilde &ouml;zel bir ırkı &uuml;st&uuml;n sayma gayesinde değildir. İşaret ettiğiniz rivayet sağlam bir senede sahip değildir ve bazı yerleri de i&ccedil;erek olarak kabul edilmemektedir. Ama bununla birlikte, madd&icirc; d&uuml;nyadaki gen&ccedil;lik, sağlık, g&uuml;zellik ve benzeri hususlar her ne kadar insanlar i&ccedil;in yalnız başına manevi bir değer ifade etmemektedir, ama onların gen&ccedil; bir &ccedil;ehre, tam bir esenlik ve m&uuml;mk&uuml;n olan en g&uuml;zel şekilde cennete girmesinin hi&ccedil;bir sakıncası olmadığı da bilinmelidir.</p>\r\n','<p>\r\n	<br />\r\n	Selam ve saygıyla, cevaba başlarken sizden soruyoruz:</p>\r\n\r\n<p>\r\n	Eğer bir yazıda &ldquo;g&uuml;nd&uuml;z aydınlığında gece karanlığından daha iyi bir şekilde maksada ulaşılabilir&rdquo; diye okursak, bunu zencilere bir hakaret sayar mıyız?! Veya bir reklam resminde &ldquo;ila&ccedil; ve s&uuml;s maddelerinden istifade ederek gen&ccedil;lik y&uuml;z&uuml;n&uuml;ze geri d&ouml;necektir&rdquo; diye şey g&ouml;zlemlersek, bunu yaşlılara bir hakaret olarak mı değerlendireceğiz?! Bunun cevabı kesinlikle hayır olacaktır; zira g&uuml;nd&uuml;z&uuml;n aydınlığı ve gecenin karanlığı, insan ırklarının farklılığıyla irtibatlı değildir. Her ne kadar insanlar g&uuml;zel bir y&uuml;ze sahip olmayı arzulasa da bir insanın insaniyet ve faziletinin kendisinin deri rengi, bedensel sağlık ve zahiri g&uuml;zelliğine bağlı olmadığından eminiz. Bu esas uyarınca, bir&ccedil;ok zenci, engelli ve &ccedil;irkin y&uuml;zl&uuml; olan ama yanı sıra insan&icirc; y&uuml;ce değerlere sahip şahsı, bu &ouml;zellikten yoksun beyaz veya g&uuml;zel y&uuml;zl&uuml; veyahut sağlıklı şahıslardan daha &uuml;st&uuml;n ve değerli g&ouml;rmekteyiz. Bu mukaddimeyle, sorunuzun başına d&ouml;n&uuml;yor ve iphamlı olduğunu belirttiğiniz bir ayet ve rivayet hakkındaki yanıtımızı iki b&ouml;l&uuml;mde size sunuyoruz:</p>\r\n\r\n<p>\r\n	Birinci B&ouml;l&uuml;m: &Acirc;li İmran Suresi 106. Ayet</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Bu hususta bu ayetten algınızın doğru olmadığını belirtmek gerekir. Siz muhtemelen Arap diline aşina olmadınız i&ccedil;in, Arap&ccedil;a ve Fars&ccedil;a d&acirc;hil bir&ccedil;ok dilde bulunan &ldquo;y&uuml;z&uuml; kara&rdquo; ifadesini &ldquo;siyah rengi&rdquo; ile karıştırmışsınız. Aşağıdaki noktalara dikkat etmeyle, işaret edilen noktayı kavrayacaksınız. Taşıdıkları t&uuml;m farklılıklara rağmen insanoğlunun bir kaynaktan geldiğini, her ferdin &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml;n kendisinin takvasıyla &ouml;l&ccedil;&uuml;leceğini ve bedensel, ulusal ve cinsiyet &ouml;zelliklerine &ouml;nem verilmeyeceğini bildiren Kur&rsquo;an-ı Kerim&rsquo;de bir&ccedil;ok ayet mevcuttur. &Ouml;rnek olarak şu ayetlere dikkat ediniz:</p>\r\n\r\n<p>\r\n	1. &ldquo;Ey insanlar! Ş&uuml;phe yok ki, biz sizi bir erkek ve bir dişiden yarattık ve birbirinizi tanımanız i&ccedil;in sizi boylara ve kabilelere ayırdık. Allah katında en değerli olanınız, O&rsquo;na karşı gelmekten en &ccedil;ok sakınanınızdır. Ş&uuml;phesiz Allah hakkıyla bilendir, hakkıyla haberdar olandır.&rdquo;[1]</p>\r\n\r\n<p>\r\n	2. &ldquo;Ey insanlar! Sizi bir tek nefisten yaratan ve ondan da eşini yaratan; ikisinden bir&ccedil;ok erkek ve kadın (meydana getirip) yayan Rabbinize karşı gelmekten sakının.&rdquo;[2]</p>\r\n\r\n<p>\r\n	3. &ldquo;O, sizi bir tek candan yaratandır.&rdquo;[3]</p>\r\n\r\n<p>\r\n	Bu ayetlere dikkat ettiğimiz takdirde siyah ile beyaz arasında hi&ccedil;bir farkın olmadığını anlayacak ve Hz. Peygamberin (s.a.a) ve din&icirc; &ouml;nderlerin (a.s) tarihini de okumayla İslam dininin yayılmasında siyahların tıpkı beyazlar gibi onların yanında faaliyet g&ouml;sterdiğini g&ouml;zlemleyeceğiz. Bir insanın İslam dinine aşina olması, ama Hz. Peygamberin (s.a.a) m&uuml;ezzini zenci Bilal&rsquo;ı tanımaması uzak bir ihtimaldir! Evet! Belirtilen d&ouml;nemde cahiliyet hassasiyetinin hen&uuml;z yok olmaması nedeniyle, kendilerini siyahlardan &uuml;st&uuml;n g&ouml;ren kimselerin olması muhtemeldir; ama b&ouml;yle bir d&uuml;ş&uuml;nce her zaman din &ouml;nderleri tarafından dışlanmıştır. İslam Peygamberi (s.a.a), takip&ccedil;ilerine ş&ouml;yle buyurmuştur: Ey insanlar! Tanrınız birdir ve hepinizin babası Hz. &Acirc;dem (a.s) ve &Acirc;dem de topraktan yaratılmıştır! Allah katında sizin en değerli olanınız, en takvalı olanınızdır. Hi&ccedil;bir Arab&rsquo;ın Arap olmayana &uuml;st&uuml;nl&uuml;ğ&uuml; yoktur, sadece takvalı olursa &uuml;st&uuml;nl&uuml;ğ&uuml; vardır.[4] Hz. Ali (a.s) bir takım malları halka dağıtıyordu ve her ferdin payı &uuml;&ccedil; dinar idi. Ensar&rsquo;dan bir şahıs geldi ve &uuml;&ccedil; dinarını aldı. Ardından zenci biri geldi ve kendisi de &uuml;&ccedil; dinarını aldı. Ensar&rsquo;dan olan şahıs şaşırarak M&uuml;minlerin &Ouml;nderine itiraz etti ve ş&ouml;yle dedi: Bu zenci d&uuml;ne kadar benim k&ouml;lem ve hizmet&ccedil;im idi, benim ile onun eşit pay alması doğru mudur? İmam ş&ouml;yle cevap verdi: Bu itiraz i&ccedil;in hi&ccedil;bir delil bulunmamaktadır ve sizden hi&ccedil;birinizin bir başkasına &uuml;st&uuml;nl&uuml;ğ&uuml; yoktur.[5] Benzer bir olayda, M&uuml;minlerin &Ouml;nderi kardeşi Akil&rsquo;in sert bir itirazına maruz kaldı: Benim payımı bir zencinin payı ile eşit mi sayıyorsun?! İmam kızarak ş&ouml;yle buyurdu: Sadece takvan ve ge&ccedil;mişin ondan &ccedil;ok olması durumunda ondan &uuml;st&uuml;ns&uuml;n, aksi takdirde senin ile onun arasında hi&ccedil;bir fark bulunmamaktadır.[6] Bu nedenle, insaflı hi&ccedil;bir insan İslam&rsquo;ın ulusal ve kavimsel taassuplar ile m&uuml;cadelesini ink&acirc;r edemez. Bazı aristokratların İslam dini karşısında uygun olmayan bir bakış taşımalarının sebebi, bu ayrımcılıkla m&uuml;cadele idi. Hatta bazen g&ouml;r&uuml;n&uuml;şte alt tabaka ve mustazaf kesimden olanların uzaklaştırılması, İslam&rsquo;ı kabul etmek i&ccedil;in aristokratlar tarafından bir şart olarak &ouml;ne s&uuml;r&uuml;lmekte ve Y&uuml;ce Allah vahiy g&ouml;ndererek Hz. Peygamberi (s.a.a) bu haksız isteği kabul etmekten sakındırmaktaydı.[7] Siz t&uuml;m Kur&rsquo;an ve İslam kaynaklarını tarayacak olursanız, zenci bir şahsın sadece ırk ve deri rengi dolayısıyla malikiyet, evlilik, iş, miras, diyet ve toplumsal hayat ile ilgili bir konuda mahrum veya ikinci sınıf olduğunu g&ouml;remezsiniz. O, t&uuml;m hususlarda beyazlar ile eşit hukuka sahiptir. Aynı şekilde İslam&rsquo;da davranışsal &ouml;d&uuml;l ve cezalandırmayı salt bir ırka &ouml;zg&uuml; bilen veya &ouml;zel bir ırkın manevi makamlara ve uhrev&icirc; cennete ulaşmada &ouml;zel bir kabiliyete sahip olduğunu ilan eden bir &ouml;rneğe rastlayamazsınız. Şimdi sorduğunuz ayetin anlamının ne olduğuna bakılmalıdır; neden orada birinci grubu mutlu ve ikinci grubu ise azapta olacak kıyametteki ak ve siyah &ccedil;ehrelere işaret edilmiştir?! Cevabın başında da belirtildiği gibi, &ldquo;siyah rengi&rdquo; ve &ldquo;y&uuml;z&uuml; karalık&rdquo; arasında fark bulunmaktadır. Arap&ccedil;a ve Fars&ccedil;ada akıbeti tatsız olup batınlarının kirliliği aşik&acirc;r olan bireylere &ldquo;y&uuml;z&uuml; kara&rdquo; denmektedir. Bu bireylerin ger&ccedil;ek deri rengi beyaz da olsa durum fark etmemektedir. Ama bunun karşısında, temiz bir kalbe sahip olan zenci bir insana &ldquo;ak y&uuml;zl&uuml;&rdquo; denmektedir. Kur&rsquo;an&rsquo;da ş&ouml;yle buyrulmaktadır: &ldquo;Onlardan biri, kız ile m&uuml;jdelendiği zaman i&ccedil;i &ouml;fke ile dolarak y&uuml;z&uuml; simsiyah kesilir!&rdquo;[8] Araplar arasında kızlardan nefret etme geleneği bulunduğunu, onların anlaşıldığı kadarıyla beyaz olduklarını ve bu ayetin kesinlikle zenciler hakkında nazil olmadığını biliyoruz. Aynı şekilde Kur&rsquo;an&rsquo;ın bir başka yerinde Hz. Peygambere (s.a.a) ş&ouml;yle hitap edildiğini g&ouml;rmekteyiz: &ldquo;Kıyamet g&uuml;n&uuml; Allah&rsquo;a karşı yalan s&ouml;yleyenleri g&ouml;r&uuml;rs&uuml;n, y&uuml;zleri kapkara kesilmiştir.&rdquo;[9] Bu yalancıların beyaz veya siyah olabilecekleri apa&ccedil;ıktır! Fars&ccedil;a bir şiirde de ş&ouml;yle okumaktayız: &ldquo;İhanet edenin y&uuml;z&uuml; kara kesilir.&rdquo; Bu şiirin insan rengiyle hi&ccedil;bir irtibatı olmadığından kesinlikle eminiz. Bu t&uuml;r &ouml;rnekler &ccedil;oktur ve belirtilenler yeterli sayılmaktadır. Bazen beyaz renginin de insanlarda bir eksikliğin g&ouml;stergesi olduğunu bilmelisiniz. &Ouml;rneğin, Yusuf&rsquo;un (a.s) ayrılışı macerasında Kur&rsquo;an&rsquo;da ş&ouml;yle okumaktayız: &ldquo;Onlardan y&uuml;z &ccedil;evirdi ve vah! Yusuf&rsquo;a vah dedi ve &uuml;z&uuml;nt&uuml;den iki g&ouml;z&uuml;ne ak d&uuml;şt&uuml;.&rdquo;[10] Burada &ldquo;siyahlık&rdquo; değer, &ldquo;beyazlık&rdquo; ise eksikliktir! Bu esasla, bu t&uuml;r &ouml;rneklerde beyaz ve siyah renkten istifade etmek, beyazlara veya zencilere hi&ccedil;bir &ouml;vg&uuml; veya hakaret sayılmamaktadır. Aksi takdirde hi&ccedil;bir zaman s&ouml;zlerimizde &ldquo;g&uuml;nd&uuml;z aydınlığı ve gece karanlığı&rdquo;, &ldquo;ak kalp&rdquo; ve &ldquo;kananlık bir d&uuml;ş&uuml;nce&rdquo; gibi tabirlerden yararlanmamamız gerekir; &ccedil;&uuml;nk&uuml; onlar ırksal ayrıcalık &ccedil;ağrıştıracaktır! Son olarak şu noktaya dikkat ediniz: Kur&rsquo;an ayetlerinin direkt muhatabı olan Arabistan halkı, Avrupa ulusları kadar beyaz değildi ve dolayısıyla beyazlıklarıyla &ouml;v&uuml;nmenin bir anlamı yoktu. Onların &ccedil;oğu, Asyalılara benzeyip siyahımsı bir &ccedil;ehre taşımaktaydı ve kendilerinden daha beyaz olan Rumları &ldquo;beyaz ulus&rdquo; veya sarı ırk olarak tanımaktaydılar! Eğer beyaz derili olmak Allah katında insanların &uuml;st&uuml;n olduğunun g&ouml;stergesi olsaydı, İslam Peygamberinin en beyaz şahıs olması gerekirdi, oysaki kendisi kumral bir y&uuml;ze sahipti.[11] Diğer ilahi şahısların t&uuml;m&uuml; de beyaz ırktan değildir. &Ouml;rneğin Kur&rsquo;an&rsquo;da kendi adıyla bir sure bulunan, &ouml;ğ&uuml;t ve tavsiyeler veren Lokman Hekim bir g&ouml;r&uuml;şe g&ouml;re zenci ve kalın dudaklara sahip ve de asıl vatanı bug&uuml;n Etiyopya olarak adlandırılan Habeşistan olan bir k&ouml;leydi.[12] Bundan dolayı, Kur&rsquo;an ayetlerindeki beyazlık ve siyahlık siyahlara hakaret olarak sayılamaz. Kıyamet g&uuml;n&uuml; hakikatlerini beyan etmek i&ccedil;in bu renklerden istifade edilmesi, Kur&rsquo;an&rsquo;ın Arap diliyle nazil olması ve bu dilin ıstılahlarından yararlanılması nedeniyledir. Belirtildiği gibi bu dilde ak y&uuml;zl&uuml; ve kara y&uuml;zl&uuml; olmak, iyi ve k&ouml;t&uuml; akıbet i&ccedil;in kullanılan ıstılahlardır ve insanların deri renkleriyle hi&ccedil;bir irtibatı bulunmamaktadır.</p>\r\n\r\n<p>\r\n	İkinci B&ouml;l&uuml;m: Soruda İşaret Edilen Rivayet</p>\r\n\r\n<p>\r\n	Sorunuzun ikinci b&ouml;l&uuml;m&uuml; hakkında şunları s&ouml;ylemek gerekir: Anlaşıldığı kadarıyla sorunuzda beyan edilen s&ouml;zleri s&ouml;yleyen hatip şu rivayete istinatta bulunmuştur: Hz. Peygamber (s.a.a) Eşca&rsquo; kabilesinden bir yaşlıya &ldquo;yaşlılar cennete girmeyecektir&rdquo; diye buyurur! Bunun &uuml;zerine yaşlı kadın k&ouml;şeye &ccedil;ekilir ve ağlamaya başlar. Hz. Peygamberin (s.a.a) zenci m&uuml;ezzini Bilal, bu s&ouml;zlerin delilini Hz. Peygamberden (s.a.a) sorar. Hz. Peygamber (s.a.a) cevap olarak zenciler de cennete girmeyecektir diye buyurur! Bilal bu s&ouml;z&uuml; duyunca yaşlı kadına katılır ve beraber ağlama ve sızlamaya başlarlar! Hz. Peygamberin (s.a.a) amcası Abbas bu ikisini g&ouml;r&uuml;nce aracılık yapma kastiyle Hz. Peygamberin (s.a.a) yanına gider, ama yaşlı erkekler de cennete girmeyecek diye cevap alır! Hz. Peygamber (s.a.a) sonra onların hepsini toplar ve kalplerini alır ve de bu şakadan neyi kastettiğini ş&ouml;yle a&ccedil;ıklar: Y&uuml;ce Allah t&uuml;m fertleri m&uuml;mk&uuml;n olan en g&uuml;zel şekilde ve nurani gen&ccedil; bir &ccedil;ehre ile cennete sokacaktır. Yanı sıra cennet ehlinin artı t&uuml;yleri olmayacağına ve hatta sakal ve bıyıksız olacaklarına işaret eder.[13] Şimdi senet ve muhteva a&ccedil;ısından bu rivayeti inceliyoruz:</p>\r\n\r\n<p>\r\n	1. Rivayetin senedi bağlamında, genellikle sahih rivayetleri nakleden muteber kitaplarda bu rivayetten bir eser olmadığını s&ouml;ylemek gerekir. &Ouml;rneğin bu rivayet Şia&rsquo;nın d&ouml;rt kitabında yer almamaktadır. Bununla birlikte beş ve altıncı y&uuml;zyılın &acirc;limlerinden olan İbn. Şehraşub bu rivayeti hatta itibarsız ve zayıf bir senet belirtmeksizin Menakib kitabında beyan etmiş ve onun ardından asırlar sonra bu rivayet kendisi i&ccedil;in bir senet nakledilmeksizin Bihar&uuml;&rsquo;l-Envar ve M&uuml;stedrek&uuml;&rsquo;l-Vesail kitaplarında yer almıştır. Bu nedenle, bu rivayet m&uuml;rsel sayılmakta ve İslam &acirc;limlerinin bakışında m&uuml;stakil isnat değeri bulunmamaktadır.</p>\r\n\r\n<p>\r\n	2. Elbette, diğer &ouml;ğretiler ve tarihsel ger&ccedil;ekler ile bağdaşması nedeniyle yararlanılabilecek m&uuml;rsel rivayetlerde mevcuttur. Başka bir tabirle rivayetin mefhum ve muhtevası senedin zaafını telafi etmektedir.</p>\r\n\r\n<p>\r\n	Bu rivayeti muhteva a&ccedil;ısından nasıl g&ouml;rmekteyiz?</p>\r\n\r\n<p>\r\n	Bu rivayet muhteva olarak birka&ccedil; b&ouml;l&uuml;mden teşkil olmaktadır ve bu nedenle her b&ouml;l&uuml;m i&ccedil;in ayrı bir yargıda bulunmak gerekir:</p>\r\n\r\n<p>\r\n	2.1. Rivayetin birinci b&ouml;l&uuml;m&uuml;n&uuml;n muhteva a&ccedil;ısından kabul edilemeyeceğini belirtmek gerekir; &ccedil;&uuml;nk&uuml; m&uuml;min insanların &ouml;rneği olarak ilan edilen[14] g&uuml;zel ahlaka sahip Hz. Peygamberin (s.a.a) hatta kısa bir s&uuml;reliğine olsa da başkalarını &uuml;zmesi ve ağlatacak derecede muhataplarıyla şaka ve mizahta bulunması uzak bir olasılıktır. &Ouml;te taraftan, Hz. Peygamberin (s.a.a) amcası olan Abbas&rsquo;ın onunla pek bir yaş farklılığı bulunmamaktadır ve Abbas rahat bir şekilde eğer yaşlı erkekler cennete m&uuml;stahak değilse, benim ile sizin aranızda ne gibi bir fark olacaktır, diyebilirdi! Bu nedenle, rivayetin birinci kısmında bulunan bir takım delil ve karineler onun sıhhatini zedelemektedir.</p>\r\n\r\n<p>\r\n	2.2. Rivayetin ikinci b&ouml;l&uuml;m&uuml; veya bu i&ccedil;erikte nakledilen başka her rivayeti kabul etmemizde ve cennetliklerin en g&uuml;zel şekilde cennete gireceklerine inanmamızda bir sakınca bulunmaz; zira ge&ccedil;kin bir yaşlı gen&ccedil;lerin şekil ve tipiyle, engelli sağlıklı bir insan suretiyle ve hatta zenci bir fert ak ve nurani bir &ccedil;ehreyle cennete girecek olursa, bunların t&uuml;m&uuml; bu fertlerin ge&ccedil;mişlerine bir hakaret sayılmaz ve onların yaşlılık, engellilik ve deri rengini tahkir etmek addedilmez. Bug&uuml;nk&uuml; d&uuml;nyada bile eğer bir takım şahıslar zencilerin insan&icirc; olarak beyazlardan daha az bir değere sahip olduğunu ve doğal olarak toplumsal imk&acirc;nlardan daha az yararlanmalarını &ouml;ne s&uuml;rerse, d&uuml;nya kamuoyu tarafından uyarılacak ve eleştirilecek ve de G&uuml;ney Afrika ırk&ccedil;ı devleti gibi zail olmaya mahk&ucirc;m olacaktır. Ama &ouml;rneğin beyazların zencilerden daha g&uuml;zel olduklarını beyan etmek bir ayrımcılık olarak değerlendirilemez. Bu nedenle insan haklarıyla ilgili ve ırk&ccedil;ı ayrımcılık karşıtı hi&ccedil;bir konvansiyonda estetik olarak d&uuml;nyadaki t&uuml;m insanları bir derecede değerlendiren bir hususa rastlamamaktayız. Bu tabii ger&ccedil;eklik esasınca bazı ırklar diğer ırklardan daha g&uuml;zeldir ve hatta beyazlar arasında bile g&uuml;zellik bir derecede değildir. Bu nedenle, t&uuml;m insanların ak ve nurani bir y&uuml;zle, m&uuml;mk&uuml;n olan en g&uuml;zel şekille, engelli ve yaşlılık g&ouml;stergesi taşımaksızın ve her ırktan her insanın du&ccedil;ar olduğu artı t&uuml;y, ekler ve k&ouml;t&uuml; kokulu terler olmaksızın cennette yeni bir hayata başlayacaklarını s&ouml;ylememizin bir sakıncası olmaz. Cennetlikler hakkında b&ouml;yle bir nitelemede bulunmanın madd&icirc; d&uuml;nyada onların ge&ccedil;mişlerini tahkir etmek anlamına gelmediği apa&ccedil;ıktır. Nitekim nice g&uuml;zel y&uuml;zl&uuml;ler ahirette azaba maruz kalacak ve g&ouml;r&uuml;n&uuml;şte &ccedil;irkin olan nice şahıs da salih amelleriyle cennetteki ebedi hayatı kazanacaktır.<br />\r\n	---------------</p>\r\n\r\n<p>\r\n	[1] Hucurat, 13, &quot;یا أَیُّهَا النَّاسُ إِنَّا خَلَقْناکُمْ مِنْ ذَکَرٍ وَ أُنْثى&rlm; وَ جَعَلْناکُمْ شُعُوباً وَ قَبائِلَ لِتَعارَفُوا إِنَّ أَکْرَمَکُمْ عِنْدَ اللَّهِ أَتْقاکُم&rlm;&quot;</p>\r\n\r\n<p>\r\n	[2] Nisa, 1, &quot;یا أَیُّهَا النَّاسُ اتَّقُوا رَبَّکُمُ الَّذی خَلَقَکُمْ مِنْ نَفْسٍ واحِدَةٍ وَ خَلَقَ مِنْها زَوْجَها وَ بَثَّ مِنْهُما رِجالاً کَثیراً وَ نِساء&quot;</p>\r\n\r\n<p>\r\n	[3] En&rsquo;am, 98,&nbsp; &quot;وَ هُوَ الَّذی أَنْشَأَکُمْ مِنْ نَفْسٍ واحِدَة&quot;</p>\r\n\r\n<p>\r\n	[4] Tacuddin, eş-Şairi, Camiu&rsquo;l-Ahbar, s. 182, İntişarat-ı Rezi, Kum, 1363 h.k.</p>\r\n\r\n<p>\r\n	[5] Kuleyni, Muhammed b. Yakub, Kafi, c. 8, s. 69, h. 26, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1365 h.ş.</p>\r\n\r\n<p>\r\n	[6] A.g.e. c. 8, s. 182, h. 204.</p>\r\n\r\n<p>\r\n	[7] En&rsquo;am, 52, وَ لا تَطْرُدِ الَّذینَ یَدْعُونَ رَبَّهُمْ بِالْغَداةِ وَ الْعَشِیِّ یُریدُونَ وَجْهَهُ ما عَلَیْکَ مِنْ حِسابِهِمْ مِنْ شَیْ&rlm;ءٍ وَ ما مِنْ حِسابِکَ عَلَیْهِمْ مِنْ شَیْ&rlm;ءٍ فَتَطْرُدَهُمْ فَتَکُونَ مِنَ الظَّالِمین&rlm;&quot;</p>\r\n\r\n<p>\r\n	[8] Nahl, 58,&nbsp; &quot;وَ إِذا بُشِّرَ أَحَدُهُمْ بِالْأُنْثى&rlm; ظَلَّ وَجْهُهُ مُسْوَدًّا وَ هُوَ کَظیم&quot;</p>\r\n\r\n<p>\r\n	[9] Z&uuml;mer, 60, &quot;وَ یَوْمَ الْقِیامَةِ تَرَى الَّذینَ کَذَبُوا عَلَى اللَّهِ وُجُوهُهُمْ مُسْوَدَّةٌ&quot;</p>\r\n\r\n<p>\r\n	[10] Yusuf, 84, &quot;وَ ابْیَضَّتْ عَیْناهُ مِنَ الْحُزْن&rlm;&quot;</p>\r\n\r\n<p>\r\n	[11] Meclisi, Muhammed Bakır, Bihar&uuml;&rsquo;l-Envar, c. 16, s. 144, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, 1404 h.k.</p>\r\n\r\n<p>\r\n	[12] Bihar&uuml;&rsquo;l-Envar, c. 13, s. 423.</p>\r\n\r\n<p>\r\n	[13] Muhaddis Nuri, M&uuml;stedrek&uuml;&rsquo;l-Vesail, c. 8, s. 410, h. 9826, M&uuml;essese-i &Acirc;lu&rsquo;l-Beyt, Kum, 1408 h.k.</p>\r\n\r\n<p>\r\n	[14] Ahzab, 21, &quot;لَقَدْ کانَ لَکُمْ فی&rlm; رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ کانَ یَرْجُوا اللَّهَ وَ الْیَوْمَ الْآخِرَ وَ ذَکَرَ اللَّهَ کَثیرا&quot;</p>\r\n','Tıpkı benzer diğer ayetler gibi, &Acirc;li İmran suresinin 106. ayeti de beyaz ırkın diğer ırklardan daha değerli ve &uuml;st&uuml;n olduğunu ilan etme gayesinde değildir. Esasen bu ayetler insanların deri renkleriyle hi&ccedil;bir şekilde irtibatlı değildir ve sadece Arap dilinde alışagelmiş ıstılahlardan istifade edilmiştir. Tıpkı diğer dillerde olduğu gibi bu dilde de akıbeti iyi olan insanlar i&ccedil;in &ldquo;y&uuml;z&uuml; ak&rdquo; ve akıbeti k&ouml;t&uuml; olan insanlar i&ccedil;in de &ldquo;y&uuml;z&uuml; kara&rdquo; ifadesi kullanılmıştır. Bu anlamda zenci bir insanın &ldquo;y&uuml;z&uuml; ak&rdquo; sayılması ve beyaz bir insanın da &ldquo;y&uuml;z&uuml; kara&rdquo; sayılması m&uuml;mk&uuml;nd&uuml;r. Bu t&uuml;r ıstılahlar ve &ldquo;siyah kalp&rdquo; ve &ldquo;gece karanlığı&rdquo; gibi benzeri &ouml;rnekler hi&ccedil;bir şekilde &ouml;zel bir ırkı &uuml;st&uuml;n sayma gayesinde değildir. İşaret ettiğiniz rivayet sağlam bir senede sahip değildir ve bazı yerleri de i&ccedil;erek olarak kabul edilmemektedir. Ama bununla birlikte, madd&icirc; d&uuml;nyadaki gen&ccedil;lik, sağlık, g&uuml;zellik ve benzeri hususlar her ne kadar insanlar i&ccedil;in yalnız başına manevi bir değer ifade etmemektedir, ama onların gen&ccedil; bir &ccedil;ehre, tam bir esenlik ve m&uuml;mk&uuml;n olan en g&uuml;zel şekilde cennete girmesinin hi&ccedil;bir sakıncası olmadığı da bilinmelidir.','Selam ve saygıyla, cevaba başlarken sizden soruyoruz:\r\n\r\n\r\n	Eğer bir yazıda &ldquo;g&uuml;nd&uuml;z aydınlığında gece karanlığından daha iyi bir şekilde maksada ulaşılabilir&rdquo; diye okursak, bunu zencilere bir hakaret sayar mıyız?! Veya bir reklam resminde &ldquo;ila&ccedil; ve s&uuml;s maddelerinden istifade ederek gen&ccedil;lik y&uuml;z&uuml;n&uuml;ze geri d&ouml;necektir&rdquo; diye şey g&ouml;zlemlersek, bunu yaşlılara bir hakaret olarak mı değerlendireceğiz?! Bunun cevabı kesinlikle hayır olacaktır; zira g&uuml;nd&uuml;z&uuml;n aydınlığı ve gecenin karanlığı, insan ırklarının farklılığıyla irtibatlı değildir. Her ne kadar insanlar g&uuml;zel bir y&uuml;ze sahip olmayı arzulasa da bir insanın insaniyet ve faziletinin kendisinin deri rengi, bedensel sağlık ve zahiri g&uuml;zelliğine bağlı olmadığından eminiz. Bu esas uyarınca, bir&ccedil;ok zenci, engelli ve &ccedil;irkin y&uuml;zl&uuml; olan ama yanı sıra insan&icirc; y&uuml;ce değerlere sahip şahsı, bu &ouml;zellikten yoksun beyaz veya g&uuml;zel y&uuml;zl&uuml; veyahut sağlıklı şahıslardan daha &uuml;st&uuml;n ve değerli g&ouml;rmekteyiz. Bu mukaddimeyle, sorunuzun başına d&ouml;n&uuml;yor ve iphamlı olduğunu belirttiğiniz bir ayet ve rivayet hakkındaki yanıtımızı iki b&ouml;l&uuml;mde size sunuyoruz:\r\n\r\n\r\n	Birinci B&ouml;l&uuml;m: &Acirc;li İmran Suresi 106. Ayet\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Bu hususta bu ayetten algınızın doğru olmadığını belirtmek gerekir. Siz muhtemelen Arap diline aşina olmadınız i&ccedil;in, Arap&ccedil;a ve Fars&ccedil;a d&acirc;hil bir&ccedil;ok dilde bulunan &ldquo;y&uuml;z&uuml; kara&rdquo; ifadesini &ldquo;siyah rengi&rdquo; ile karıştırmışsınız. Aşağıdaki noktalara dikkat etmeyle, işaret edilen noktayı kavrayacaksınız. Taşıdıkları t&uuml;m farklılıklara rağmen insanoğlunun bir kaynaktan geldiğini, her ferdin &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml;n kendisinin takvasıyla &ouml;l&ccedil;&uuml;leceğini ve bedensel, ulusal ve cinsiyet &ouml;zelliklerine &ouml;nem verilmeyeceğini bildiren Kur&rsquo;an-ı Kerim&rsquo;de bir&ccedil;ok ayet mevcuttur. &Ouml;rnek olarak şu ayetlere dikkat ediniz:\r\n\r\n\r\n	1. &ldquo;Ey insanlar! Ş&uuml;phe yok ki, biz sizi bir erkek ve bir dişiden yarattık ve birbirinizi tanımanız i&ccedil;in sizi boylara ve kabilelere ayırdık. Allah katında en değerli olanınız, O&rsquo;na karşı gelmekten en &ccedil;ok sakınanınızdır. Ş&uuml;phesiz Allah hakkıyla bilendir, hakkıyla haberdar olandır.&rdquo;[1]\r\n\r\n\r\n	2. &ldquo;Ey insanlar! Sizi bir tek nefisten yaratan ve ondan da eşini yaratan; ikisinden bir&ccedil;ok erkek ve kadın (meydana getirip) yayan Rabbinize karşı gelmekten sakının.&rdquo;[2]\r\n\r\n\r\n	3. &ldquo;O, sizi bir tek candan yaratandır.&rdquo;[3]\r\n\r\n\r\n	Bu ayetlere dikkat ettiğimiz takdirde siyah ile beyaz arasında hi&ccedil;bir farkın olmadığını anlayacak ve Hz. Peygamberin (s.a.a) ve din&icirc; &ouml;nderlerin (a.s) tarihini de okumayla İslam dininin yayılmasında siyahların tıpkı beyazlar gibi onların yanında faaliyet g&ouml;sterdiğini g&ouml;zlemleyeceğiz. Bir insanın İslam dinine aşina olması, ama Hz. Peygamberin (s.a.a) m&uuml;ezzini zenci Bilal&rsquo;ı tanımaması uzak bir ihtimaldir! Evet! Belirtilen d&ouml;nemde cahiliyet hassasiyetinin hen&uuml;z yok olmaması nedeniyle, kendilerini siyahlardan &uuml;st&uuml;n g&ouml;ren kimselerin olması muhtemeldir; ama b&ouml;yle bir d&uuml;ş&uuml;nce her zaman din &ouml;nderleri tarafından dışlanmıştır. İslam Peygamberi (s.a.a), takip&ccedil;ilerine ş&ouml;yle buyurmuştur: Ey insanlar! Tanrınız birdir ve hepinizin babası Hz. &Acirc;dem (a.s) ve &Acirc;dem de topraktan yaratılmıştır! Allah katında sizin en değerli olanınız, en takvalı olanınızdır. Hi&ccedil;bir Arab&rsquo;ın Arap olmayana &uuml;st&uuml;nl&uuml;ğ&uuml; yoktur, sadece takvalı olursa &uuml;st&uuml;nl&uuml;ğ&uuml; vardır.[4] Hz. Ali (a.s) bir takım malları halka dağıtıyordu ve her ferdin payı &uuml;&ccedil; dinar idi. Ensar&rsquo;dan bir şahıs geldi ve &uuml;&ccedil; dinarını aldı. Ardından zenci biri geldi ve kendisi de &uuml;&ccedil; dinarını aldı. Ensar&rsquo;dan olan şahıs şaşırarak M&uuml;minlerin &Ouml;nderine itiraz etti ve ş&ouml;yle dedi: Bu zenci d&uuml;ne kadar benim k&ouml;lem ve hizmet&ccedil;im idi, benim ile onun eşit pay alması doğru mudur? İmam ş&ouml;yle cevap verdi: Bu itiraz i&ccedil;in hi&ccedil;bir delil bulunmamaktadır ve sizden hi&ccedil;birinizin bir başkasına &uuml;st&uuml;nl&uuml;ğ&uuml; yoktur.[5] Benzer bir olayda, M&uuml;minlerin &Ouml;nderi kardeşi Akil&rsquo;in sert bir itirazına maruz kaldı: Benim payımı bir zencinin payı ile eşit mi sayıyorsun?! İmam kızarak ş&ouml;yle buyurdu: Sadece takvan ve ge&ccedil;mişin ondan &ccedil;ok olması durumunda ondan &uuml;st&uuml;ns&uuml;n, aksi takdirde senin ile onun arasında hi&ccedil;bir fark bulunmamaktadır.[6] Bu nedenle, insaflı hi&ccedil;bir insan İslam&rsquo;ın ulusal ve kavimsel taassuplar ile m&uuml;cadelesini ink&acirc;r edemez. Bazı aristokratların İslam dini karşısında uygun olmayan bir bakış taşımalarının sebebi, bu ayrımcılıkla m&uuml;cadele idi. Hatta bazen g&ouml;r&uuml;n&uuml;şte alt tabaka ve mustazaf kesimden olanların uzaklaştırılması, İslam&rsquo;ı kabul etmek i&ccedil;in aristokratlar tarafından bir şart olarak &ouml;ne s&uuml;r&uuml;lmekte ve Y&uuml;ce Allah vahiy g&ouml;ndererek Hz. Peygamberi (s.a.a) bu haksız isteği kabul etmekten sakındırmaktaydı.[7] Siz t&uuml;m Kur&rsquo;an ve İslam kaynaklarını tarayacak olursanız, zenci bir şahsın sadece ırk ve deri rengi dolayısıyla malikiyet, evlilik, iş, miras, diyet ve toplumsal hayat ile ilgili bir konuda mahrum veya ikinci sınıf olduğunu g&ouml;remezsiniz. O, t&uuml;m hususlarda beyazlar ile eşit hukuka sahiptir. Aynı şekilde İslam&rsquo;da davranışsal &ouml;d&uuml;l ve cezalandırmayı salt bir ırka &ouml;zg&uuml; bilen veya &ouml;zel bir ırkın manevi makamlara ve uhrev&icirc; cennete ulaşmada &ouml;zel bir kabiliyete sahip olduğunu ilan eden bir &ouml;rneğe rastlayamazsınız. Şimdi sorduğunuz ayetin anlamının ne olduğuna bakılmalıdır; neden orada birinci grubu mutlu ve ikinci grubu ise azapta olacak kıyametteki ak ve siyah &ccedil;ehrelere işaret edilmiştir?! Cevabın başında da belirtildiği gibi, &ldquo;siyah rengi&rdquo; ve &ldquo;y&uuml;z&uuml; karalık&rdquo; arasında fark bulunmaktadır. Arap&ccedil;a ve Fars&ccedil;ada akıbeti tatsız olup batınlarının kirliliği aşik&acirc;r olan bireylere &ldquo;y&uuml;z&uuml; kara&rdquo; denmektedir. Bu bireylerin ger&ccedil;ek deri rengi beyaz da olsa durum fark etmemektedir. Ama bunun karşısında, temiz bir kalbe sahip olan zenci bir insana &ldquo;ak y&uuml;zl&uuml;&rdquo; denmektedir. Kur&rsquo;an&rsquo;da ş&ouml;yle buyrulmaktadır: &ldquo;Onlardan biri, kız ile m&uuml;jdelendiği zaman i&ccedil;i &ouml;fke ile dolarak y&uuml;z&uuml; simsiyah kesilir!&rdquo;[8] Araplar arasında kızlardan nefret etme geleneği bulunduğunu, onların anlaşıldığı kadarıyla beyaz olduklarını ve bu ayetin kesinlikle zenciler hakkında nazil olmadığını biliyoruz. Aynı şekilde Kur&rsquo;an&rsquo;ın bir başka yerinde Hz. Peygambere (s.a.a) ş&ouml;yle hitap edildiğini g&ouml;rmekteyiz: &ldquo;Kıyamet g&uuml;n&uuml; Allah&rsquo;a karşı yalan s&ouml;yleyenleri g&ouml;r&uuml;rs&uuml;n, y&uuml;zleri kapkara kesilmiştir.&rdquo;[9] Bu yalancıların beyaz veya siyah olabilecekleri apa&ccedil;ıktır! Fars&ccedil;a bir şiirde de ş&ouml;yle okumaktayız: &ldquo;İhanet edenin y&uuml;z&uuml; kara kesilir.&rdquo; Bu şiirin insan rengiyle hi&ccedil;bir irtibatı olmadığından kesinlikle eminiz. Bu t&uuml;r &ouml;rnekler &ccedil;oktur ve belirtilenler yeterli sayılmaktadır. Bazen beyaz renginin de insanlarda bir eksikliğin g&ouml;stergesi olduğunu bilmelisiniz. &Ouml;rneğin, Yusuf&rsquo;un (a.s) ayrılışı macerasında Kur&rsquo;an&rsquo;da ş&ouml;yle okumaktayız: &ldquo;Onlardan y&uuml;z &ccedil;evirdi ve vah! Yusuf&rsquo;a vah dedi ve &uuml;z&uuml;nt&uuml;den iki g&ouml;z&uuml;ne ak d&uuml;şt&uuml;.&rdquo;[10] Burada &ldquo;siyahlık&rdquo; değer, &ldquo;beyazlık&rdquo; ise eksikliktir! Bu esasla, bu t&uuml;r &ouml;rneklerde beyaz ve siyah renkten istifade etmek, beyazlara veya zencilere hi&ccedil;bir &ouml;vg&uuml; veya hakaret sayılmamaktadır. Aksi takdirde hi&ccedil;bir zaman s&ouml;zlerimizde &ldquo;g&uuml;nd&uuml;z aydınlığı ve gece karanlığı&rdquo;, &ldquo;ak kalp&rdquo; ve &ldquo;kananlık bir d&uuml;ş&uuml;nce&rdquo; gibi tabirlerden yararlanmamamız gerekir; &ccedil;&uuml;nk&uuml; onlar ırksal ayrıcalık &ccedil;ağrıştıracaktır! Son olarak şu noktaya dikkat ediniz: Kur&rsquo;an ayetlerinin direkt muhatabı olan Arabistan halkı, Avrupa ulusları kadar beyaz değildi ve dolayısıyla beyazlıklarıyla &ouml;v&uuml;nmenin bir anlamı yoktu. Onların &ccedil;oğu, Asyalılara benzeyip siyahımsı bir &ccedil;ehre taşımaktaydı ve kendilerinden daha beyaz olan Rumları &ldquo;beyaz ulus&rdquo; veya sarı ırk olarak tanımaktaydılar! Eğer beyaz derili olmak Allah katında insanların &uuml;st&uuml;n olduğunun g&ouml;stergesi olsaydı, İslam Peygamberinin en beyaz şahıs olması gerekirdi, oysaki kendisi kumral bir y&uuml;ze sahipti.[11] Diğer ilahi şahısların t&uuml;m&uuml; de beyaz ırktan değildir. &Ouml;rneğin Kur&rsquo;an&rsquo;da kendi adıyla bir sure bulunan, &ouml;ğ&uuml;t ve tavsiyeler veren Lokman Hekim bir g&ouml;r&uuml;şe g&ouml;re zenci ve kalın dudaklara sahip ve de asıl vatanı bug&uuml;n Etiyopya olarak adlandırılan Habeşistan olan bir k&ouml;leydi.[12] Bundan dolayı, Kur&rsquo;an ayetlerindeki beyazlık ve siyahlık siyahlara hakaret olarak sayılamaz. Kıyamet g&uuml;n&uuml; hakikatlerini beyan etmek i&ccedil;in bu renklerden istifade edilmesi, Kur&rsquo;an&rsquo;ın Arap diliyle nazil olması ve bu dilin ıstılahlarından yararlanılması nedeniyledir. Belirtildiği gibi bu dilde ak y&uuml;zl&uuml; ve kara y&uuml;zl&uuml; olmak, iyi ve k&ouml;t&uuml; akıbet i&ccedil;in kullanılan ıstılahlardır ve insanların deri renkleriyle hi&ccedil;bir irtibatı bulunmamaktadır.\r\n\r\n\r\n	İkinci B&ouml;l&uuml;m: Soruda İşaret Edilen Rivayet\r\n\r\n\r\n	Sorunuzun ikinci b&ouml;l&uuml;m&uuml; hakkında şunları s&ouml;ylemek gerekir: Anlaşıldığı kadarıyla sorunuzda beyan edilen s&ouml;zleri s&ouml;yleyen hatip şu rivayete istinatta bulunmuştur: Hz. Peygamber (s.a.a) Eşca&rsquo; kabilesinden bir yaşlıya &ldquo;yaşlılar cennete girmeyecektir&rdquo; diye buyurur! Bunun &uuml;zerine yaşlı kadın k&ouml;şeye &ccedil;ekilir ve ağlamaya başlar. Hz. Peygamberin (s.a.a) zenci m&uuml;ezzini Bilal, bu s&ouml;zlerin delilini Hz. Peygamberden (s.a.a) sorar. Hz. Peygamber (s.a.a) cevap olarak zenciler de cennete girmeyecektir diye buyurur! Bilal bu s&ouml;z&uuml; duyunca yaşlı kadına katılır ve beraber ağlama ve sızlamaya başlarlar! Hz. Peygamberin (s.a.a) amcası Abbas bu ikisini g&ouml;r&uuml;nce aracılık yapma kastiyle Hz. Peygamberin (s.a.a) yanına gider, ama yaşlı erkekler de cennete girmeyecek diye cevap alır! Hz. Peygamber (s.a.a) sonra onların hepsini toplar ve kalplerini alır ve de bu şakadan neyi kastettiğini ş&ouml;yle a&ccedil;ıklar: Y&uuml;ce Allah t&uuml;m fertleri m&uuml;mk&uuml;n olan en g&uuml;zel şekilde ve nurani gen&ccedil; bir &ccedil;ehre ile cennete sokacaktır. Yanı sıra cennet ehlinin artı t&uuml;yleri olmayacağına ve hatta sakal ve bıyıksız olacaklarına işaret eder.[13] Şimdi senet ve muhteva a&ccedil;ısından bu rivayeti inceliyoruz:\r\n\r\n\r\n	1. Rivayetin senedi bağlamında, genellikle sahih rivayetleri nakleden muteber kitaplarda bu rivayetten bir eser olmadığını s&ouml;ylemek gerekir. &Ouml;rneğin bu rivayet Şia&rsquo;nın d&ouml;rt kitabında yer almamaktadır. Bununla birlikte beş ve altıncı y&uuml;zyılın &acirc;limlerinden olan İbn. Şehraşub bu rivayeti hatta itibarsız ve zayıf bir senet belirtmeksizin Menakib kitabında beyan etmiş ve onun ardından asırlar sonra bu rivayet kendisi i&ccedil;in bir senet nakledilmeksizin Bihar&uuml;&rsquo;l-Envar ve M&uuml;stedrek&uuml;&rsquo;l-Vesail kitaplarında yer almıştır. Bu nedenle, bu rivayet m&uuml;rsel sayılmakta ve İslam &acirc;limlerinin bakışında m&uuml;stakil isnat değeri bulunmamaktadır.\r\n\r\n\r\n	2. Elbette, diğer &ouml;ğretiler ve tarihsel ger&ccedil;ekler ile bağdaşması nedeniyle yararlanılabilecek m&uuml;rsel rivayetlerde mevcuttur. Başka bir tabirle rivayetin mefhum ve muhtevası senedin zaafını telafi etmektedir.\r\n\r\n\r\n	Bu rivayeti muhteva a&ccedil;ısından nasıl g&ouml;rmekteyiz?\r\n\r\n\r\n	Bu rivayet muhteva olarak birka&ccedil; b&ouml;l&uuml;mden teşkil olmaktadır ve bu nedenle her b&ouml;l&uuml;m i&ccedil;in ayrı bir yargıda bulunmak gerekir:\r\n\r\n\r\n	2.1. Rivayetin birinci b&ouml;l&uuml;m&uuml;n&uuml;n muhteva a&ccedil;ısından kabul edilemeyeceğini belirtmek gerekir; &ccedil;&uuml;nk&uuml; m&uuml;min insanların &ouml;rneği olarak ilan edilen[14] g&uuml;zel ahlaka sahip Hz. Peygamberin (s.a.a) hatta kısa bir s&uuml;reliğine olsa da başkalarını &uuml;zmesi ve ağlatacak derecede muhataplarıyla şaka ve mizahta bulunması uzak bir olasılıktır. &Ouml;te taraftan, Hz. Peygamberin (s.a.a) amcası olan Abbas&rsquo;ın onunla pek bir yaş farklılığı bulunmamaktadır ve Abbas rahat bir şekilde eğer yaşlı erkekler cennete m&uuml;stahak değilse, benim ile sizin aranızda ne gibi bir fark olacaktır, diyebilirdi! Bu nedenle, rivayetin birinci kısmında bulunan bir takım delil ve karineler onun sıhhatini zedelemektedir.\r\n\r\n\r\n	2.2. Rivayetin ikinci b&ouml;l&uuml;m&uuml; veya bu i&ccedil;erikte nakledilen başka her rivayeti kabul etmemizde ve cennetliklerin en g&uuml;zel şekilde cennete gireceklerine inanmamızda bir sakınca bulunmaz; zira ge&ccedil;kin bir yaşlı gen&ccedil;lerin şekil ve tipiyle, engelli sağlıklı bir insan suretiyle ve hatta zenci bir fert ak ve nurani bir &ccedil;ehreyle cennete girecek olursa, bunların t&uuml;m&uuml; bu fertlerin ge&ccedil;mişlerine bir hakaret sayılmaz ve onların yaşlılık, engellilik ve deri rengini tahkir etmek addedilmez. Bug&uuml;nk&uuml; d&uuml;nyada bile eğer bir takım şahıslar zencilerin insan&icirc; olarak beyazlardan daha az bir değere sahip olduğunu ve doğal olarak toplumsal imk&acirc;nlardan daha az yararlanmalarını &ouml;ne s&uuml;rerse, d&uuml;nya kamuoyu tarafından uyarılacak ve eleştirilecek ve de G&uuml;ney Afrika ırk&ccedil;ı devleti gibi zail olmaya mahk&ucirc;m olacaktır. Ama &ouml;rneğin beyazların zencilerden daha g&uuml;zel olduklarını beyan etmek bir ayrımcılık olarak değerlendirilemez. Bu nedenle insan haklarıyla ilgili ve ırk&ccedil;ı ayrımcılık karşıtı hi&ccedil;bir konvansiyonda estetik olarak d&uuml;nyadaki t&uuml;m insanları bir derecede değerlendiren bir hususa rastlamamaktayız. Bu tabii ger&ccedil;eklik esasınca bazı ırklar diğer ırklardan daha g&uuml;zeldir ve hatta beyazlar arasında bile g&uuml;zellik bir derecede değildir. Bu nedenle, t&uuml;m insanların ak ve nurani bir y&uuml;zle, m&uuml;mk&uuml;n olan en g&uuml;zel şekille, engelli ve yaşlılık g&ouml;stergesi taşımaksızın ve her ırktan her insanın du&ccedil;ar olduğu artı t&uuml;y, ekler ve k&ouml;t&uuml; kokulu terler olmaksızın cennette yeni bir hayata başlayacaklarını s&ouml;ylememizin bir sakıncası olmaz. Cennetlikler hakkında b&ouml;yle bir nitelemede bulunmanın madd&icirc; d&uuml;nyada onların ge&ccedil;mişlerini tahkir etmek anlamına gelmediği apa&ccedil;ıktır. Nitekim nice g&uuml;zel y&uuml;zl&uuml;ler ahirette azaba maruz kalacak ve g&ouml;r&uuml;n&uuml;şte &ccedil;irkin olan nice şahıs da salih amelleriyle cennetteki ebedi hayatı kazanacaktır.\r\n	---------------\r\n\r\n\r\n	[1] Hucurat, 13, &quot;یا أَیُّهَا النَّاسُ إِنَّا خَلَقْناکُمْ مِنْ ذَکَرٍ وَ أُنْثى&rlm; وَ جَعَلْناکُمْ شُعُوباً وَ قَبائِلَ لِتَعارَفُوا إِنَّ أَکْرَمَکُمْ عِنْدَ اللَّهِ أَتْقاکُم&rlm;&quot;\r\n\r\n\r\n	[2] Nisa, 1, &quot;یا أَیُّهَا النَّاسُ اتَّقُوا رَبَّکُمُ الَّذی خَلَقَکُمْ مِنْ نَفْسٍ واحِدَةٍ وَ خَلَقَ مِنْها زَوْجَها وَ بَثَّ مِنْهُما رِجالاً کَثیراً وَ نِساء&quot;\r\n\r\n\r\n	[3] En&rsquo;am, 98,&nbsp; &quot;وَ هُوَ الَّذی أَنْشَأَکُمْ مِنْ نَفْسٍ واحِدَة&quot;\r\n\r\n\r\n	[4] Tacuddin, eş-Şairi, Camiu&rsquo;l-Ahbar, s. 182, İntişarat-ı Rezi, Kum, 1363 h.k.\r\n\r\n\r\n	[5] Kuleyni, Muhammed b. Yakub, Kafi, c. 8, s. 69, h. 26, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1365 h.ş.\r\n\r\n\r\n	[6] A.g.e. c. 8, s. 182, h. 204.\r\n\r\n\r\n	[7] En&rsquo;am, 52, وَ لا تَطْرُدِ الَّذینَ یَدْعُونَ رَبَّهُمْ بِالْغَداةِ وَ الْعَشِیِّ یُریدُونَ وَجْهَهُ ما عَلَیْکَ مِنْ حِسابِهِمْ مِنْ شَیْ&rlm;ءٍ وَ ما مِنْ حِسابِکَ عَلَیْهِمْ مِنْ شَیْ&rlm;ءٍ فَتَطْرُدَهُمْ فَتَکُونَ مِنَ الظَّالِمین&rlm;&quot;\r\n\r\n\r\n	[8] Nahl, 58,&nbsp; &quot;وَ إِذا بُشِّرَ أَحَدُهُمْ بِالْأُنْثى&rlm; ظَلَّ وَجْهُهُ مُسْوَدًّا وَ هُوَ کَظیم&quot;\r\n\r\n\r\n	[9] Z&uuml;mer, 60, &quot;وَ یَوْمَ الْقِیامَةِ تَرَى الَّذینَ کَذَبُوا عَلَى اللَّهِ وُجُوهُهُمْ مُسْوَدَّةٌ&quot;\r\n\r\n\r\n	[10] Yusuf, 84, &quot;وَ ابْیَضَّتْ عَیْناهُ مِنَ الْحُزْن&rlm;&quot;\r\n\r\n\r\n	[11] Meclisi, Muhammed Bakır, Bihar&uuml;&rsquo;l-Envar, c. 16, s. 144, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, 1404 h.k.\r\n\r\n\r\n	[12] Bihar&uuml;&rsquo;l-Envar, c. 13, s. 423.\r\n\r\n\r\n	[13] Muhaddis Nuri, M&uuml;stedrek&uuml;&rsquo;l-Vesail, c. 8, s. 410, h. 9826, M&uuml;essese-i &Acirc;lu&rsquo;l-Beyt, Kum, 1408 h.k.\r\n\r\n\r\n	[14] Ahzab, 21, &quot;لَقَدْ کانَ لَکُمْ فی&rlm; رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ کانَ یَرْجُوا اللَّهَ وَ الْیَوْمَ الْآخِرَ وَ ذَکَرَ اللَّهَ کَثیرا&quot;'),(507,'tr509','<p>\r\n	<br />\r\n	Teyemm&uuml;m durumlarından birisi abdest veya gus&uuml;l almak i&ccedil;in fırsatın bulunmayışıdır.</p>\r\n\r\n<p>\r\n	1. Her ne zaman abdest veya gus&uuml;l alırken namazın t&uuml;m&uuml; veya onun bir miktarı vakit sonrasına sarkacak derecede zaman darlığıyla karşılaşılırsa, teyemm&uuml;m almak gerekir.[1]</p>\r\n\r\n<p>\r\n	2. Eğer insan bilerek abdest veya gus&uuml;l vakti kalmayacak kadar namazı geciktirse, g&uuml;nah işlemiş olur. Ama onun namazı teyemm&uuml;m ile sahihtir. Elbette m&uuml;stehap ihtiyat, o namazın kazasını kılmasıdır.</p>\r\n\r\n<p>\r\n	3. Bir kimse abdest veya gus&uuml;l aldığı takdirde namaz i&ccedil;in kendisine bir zaman kalıp kalmayacağı y&ouml;n&uuml;nde bir ş&uuml;pheye d&uuml;şerse, teyemm&uuml;m almalıdır.[2]</p>\r\n\r\n<p>\r\n	Bundan dolayı, bu durumlarda teyemm&uuml;m yeterlidir ve kılınmış namazın kazası yoktur. Ama sonraki namaz i&ccedil;in, suyun olması durumunda teyemm&uuml;m yeterli olmayacaktır. Abdest veya gus&uuml;l alınmalıdır. Elbette İmam Humeyni&rsquo;nin (r.a) bakışında eğer bu geciktirme bilerek ger&ccedil;ekleşmişse, şahıs m&uuml;stehap ihtiyat gereğince namazın kazasını kılmalıdır. Hatırlatılmalıdır ki eğer bu konu Ramazan ayında sabah ezanından &ouml;nce cenabet sebebince olursa, teyemm&uuml;m sadece oru&ccedil; i&ccedil;in yeterlilik arz eder, ama namaz i&ccedil;in şahsın vazifesi gus&uuml;l almaktır.[3]&nbsp;&nbsp; &nbsp;<br />\r\n	-------------<br />\r\n	[1] Ayetullah Beh&ccedil;et: Eğer t&uuml;m namaz vakit sonrasına sarkacak olursa, teyemm&uuml;m almalıdır. Eğer abdest alması durumunda namazın bir rek&acirc;tını vakit i&ccedil;inde ve diğer rek&acirc;tları ise vakit dışında kılacak olursa ve teyemm&uuml;m alması durumunda t&uuml;m namazı vakit i&ccedil;inde kılacak ise, kendi teşhisine g&ouml;re istediği her ikisinden birini yapabilir. Ama m&uuml;stehap ihtiyat teyemm&uuml;m ve t&uuml;m namazı vakit i&ccedil;inde kılmadadır. Eğer teyemm&uuml;m ile de t&uuml;m namazı vakit i&ccedil;inde kılamıyorsa, en ihtiyatlı ve yakın g&ouml;r&uuml;ş esasınca abdest alması ve bir rek&acirc;t namazı vakit i&ccedil;inde abdest ile kılması gerekir.</p>\r\n\r\n<p>\r\n	[2] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 377 &ndash; 378, m. 678 &ndash; 670.</p>\r\n\r\n<p>\r\n	[3] İmam Humeyni, Tahrir&uuml;&rsquo;l-Vesile, c. 1, s. 283.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Teyemm&uuml;m durumlarından birisi abdest veya gus&uuml;l almak i&ccedil;in fırsatın bulunmayışıdır.\r\n\r\n\r\n	1. Her ne zaman abdest veya gus&uuml;l alırken namazın t&uuml;m&uuml; veya onun bir miktarı vakit sonrasına sarkacak derecede zaman darlığıyla karşılaşılırsa, teyemm&uuml;m almak gerekir.[1]\r\n\r\n\r\n	2. Eğer insan bilerek abdest veya gus&uuml;l vakti kalmayacak kadar namazı geciktirse, g&uuml;nah işlemiş olur. Ama onun namazı teyemm&uuml;m ile sahihtir. Elbette m&uuml;stehap ihtiyat, o namazın kazasını kılmasıdır.\r\n\r\n\r\n	3. Bir kimse abdest veya gus&uuml;l aldığı takdirde namaz i&ccedil;in kendisine bir zaman kalıp kalmayacağı y&ouml;n&uuml;nde bir ş&uuml;pheye d&uuml;şerse, teyemm&uuml;m almalıdır.[2]\r\n\r\n\r\n	Bundan dolayı, bu durumlarda teyemm&uuml;m yeterlidir ve kılınmış namazın kazası yoktur. Ama sonraki namaz i&ccedil;in, suyun olması durumunda teyemm&uuml;m yeterli olmayacaktır. Abdest veya gus&uuml;l alınmalıdır. Elbette İmam Humeyni&rsquo;nin (r.a) bakışında eğer bu geciktirme bilerek ger&ccedil;ekleşmişse, şahıs m&uuml;stehap ihtiyat gereğince namazın kazasını kılmalıdır. Hatırlatılmalıdır ki eğer bu konu Ramazan ayında sabah ezanından &ouml;nce cenabet sebebince olursa, teyemm&uuml;m sadece oru&ccedil; i&ccedil;in yeterlilik arz eder, ama namaz i&ccedil;in şahsın vazifesi gus&uuml;l almaktır.[3]&nbsp;&nbsp; &nbsp;\r\n	-------------\r\n	[1] Ayetullah Beh&ccedil;et: Eğer t&uuml;m namaz vakit sonrasına sarkacak olursa, teyemm&uuml;m almalıdır. Eğer abdest alması durumunda namazın bir rek&acirc;tını vakit i&ccedil;inde ve diğer rek&acirc;tları ise vakit dışında kılacak olursa ve teyemm&uuml;m alması durumunda t&uuml;m namazı vakit i&ccedil;inde kılacak ise, kendi teşhisine g&ouml;re istediği her ikisinden birini yapabilir. Ama m&uuml;stehap ihtiyat teyemm&uuml;m ve t&uuml;m namazı vakit i&ccedil;inde kılmadadır. Eğer teyemm&uuml;m ile de t&uuml;m namazı vakit i&ccedil;inde kılamıyorsa, en ihtiyatlı ve yakın g&ouml;r&uuml;ş esasınca abdest alması ve bir rek&acirc;t namazı vakit i&ccedil;inde abdest ile kılması gerekir.\r\n\r\n\r\n	[2] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 377 &ndash; 378, m. 678 &ndash; 670.\r\n\r\n\r\n	[3] İmam Humeyni, Tahrir&uuml;&rsquo;l-Vesile, c. 1, s. 283.','Bu sorunun ayrıntılı cevabı yoktur.'),(508,'tr508','<p>\r\n	<br />\r\n	Her ne kadar soruda bir damla şarap i&ccedil;menin h&uuml;km&uuml;ne değinilmemişse de anlaşıldığı kadarıyla bir damla şarap i&ccedil;menin h&uuml;km&uuml; sorulmaktadır ve biz bu a&ccedil;ıklamada ona cevap vereceğiz. Şia&rsquo;nın bakışında t&uuml;m h&uuml;k&uuml;mler bir takım maslahat ve zararlara dayanır ve kutsal kanun koyucu bu maslahat ve zararlar esasınca h&uuml;k&uuml;mleri y&uuml;k&uuml;ml&uuml;ler i&ccedil;in belirler. Ama bu maslahat ve zararların t&uuml;m&uuml; bizim i&ccedil;in beyan edilmemiştir[1] ve bazı h&uuml;k&uuml;mlerin genel olarak beyan edilmiş nedenleri de daha &ccedil;ok hikmet (eksik nedenler) kategorisine girer ve tam neden addedilmez. Bu y&uuml;zden nedenin yokluğu durumunda meselenin h&uuml;km&uuml;n&uuml;n de yok olduğunu s&ouml;yleyemeyiz. İsteğiniz &uuml;zere daha &ccedil;ok bu meselenin taabbud&icirc; değil, akl&icirc; y&ouml;n&uuml;ne eğileceğiz. İstenen yanıta ulaşmak i&ccedil;in, birka&ccedil; noktaya değinmek gerekli g&ouml;z&uuml;kmektedir:</p>\r\n\r\n<p>\r\n	A. Siz de sorunuzda işaret ettiğiniz gibi, şarabın (cisimsel ve ruhsal) bir&ccedil;ok zararları vardır. Ama şu noktadan gaflet edilmemelidir: Bir şeyin &ccedil;oğu zararlıysa, zarar miktarı farklı olsa da azı da zararlıdır.</p>\r\n\r\n<p>\r\n	B. T&uuml;m Şii fakihlerinin fetvalarına g&ouml;re, necasetlerden birisi şaraptır[2] ve az olsun veya &ccedil;ok olsun necis bir şeyi i&ccedil;mek haramdır.[3]</p>\r\n\r\n<p>\r\n	Ayyaşi Tefsiri&rsquo;nde Ebi Sabbah, İmam Sadık&rsquo;tan (a.s) ş&ouml;yle nakletmektedir: &ldquo;&hellip;Y&uuml;ce Allah ister az olsun, ister &ccedil;ok olsun i&ccedil;kiyi haram kılmıştır. Nitekim az veya &ccedil;ok olsun &ouml;l&uuml; eti, kan ve domuz etini de haram kılmıştır.&rdquo;[4] Şarap i&ccedil;menin haram kılınması, bedeni zahir ve batın necasetinden temizlemek i&ccedil;indir.[5]</p>\r\n\r\n<p>\r\n	C. T&uuml;m haramlar, haram olma a&ccedil;ısından bir derecede değildir. Kanun koyucu a&ccedil;ısından bazıları &ccedil;ok ve bazıları ise daha az &ouml;nem taşımaktadır. Bu y&uuml;zden daha &ccedil;ok &ouml;nem taşıyan haramları terk etmek i&ccedil;in, daha sıkı tedbirler alınmıştır; &ouml;rneğin Y&uuml;ce Allah Kur&rsquo;an&rsquo;da zina hakkında ş&ouml;yle buyurmaktadır:</p>\r\n\r\n<p>\r\n	&nbsp;[6]&quot;وَ لا تَقْرَبُوا الزِّنى&rlm; إِنَّهُ کانَ فاحِشَةً وَ ساءَ سَبیلا&quot; Bu ayet zinayı yasaklamakta ve onun &ccedil;ok haram olduğunu bildirmektedir; &ccedil;&uuml;nk&uuml; bu işi yapmayınız diye buyurmamış, bilakis ona hatta yaklaşmayın diye buyurmuştur.[7] Yetim malı konusunda da ş&ouml;yle buyurmuştur: [8]&quot;وَ لا تَقْرَبُوا مالَ الْیَتیمِ إِلاَّ بِالَّتی&rlm; هِیَ أَحْسَن&quot; Yetim malını yemeyi yasaklamak yerine, ona yaklaşmayı yasaklamasının nedeni, onun haram olma derecesini bildirmesidir.[9] Bu y&uuml;zden ş&ouml;yle demişlerdir: Yetimlerin malını yemeyiniz, hatta ona tam bir şekilde saygı g&ouml;sterin.[10] Belki ş&ouml;yle de denilebilir: Zinanın ve yetim malına el uzatmanın haram olma derecesi nedeniyle, onlara yaklaşmamak gerektiği gibi, aynı şekilde şarabın haramlık derecesi nedeniyle de onun bir damlasından sakınmakla kalınmamalı, hatta ona yaklaşılmamalı ve şarap i&ccedil;enler ile irtibat kurulmamalıdır.</p>\r\n\r\n<p>\r\n	Netice: Bir damla şarap i&ccedil;menin caiz oluşuna ancak şu durumlarda inanılabilir:</p>\r\n\r\n<p>\r\n	1. Şarap i&ccedil;menin haram kılınmasının tam nedeninin onun zararlı olması olduğu ve onun bir damlasının zarar taşımadığının ispat edilmesi.</p>\r\n\r\n<p>\r\n	2. Şarabın necis olmadığının ispat edilmesi.</p>\r\n\r\n<p>\r\n	3. Ondan fazlasına c&uuml;ret ve cesaret edilmesine neden olmaması.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Bu &uuml;&ccedil; mukaddimeden hi&ccedil;birinin ispat edilmemesi ve bunun tersinin ispat edilmesi nedeniyle, bir damla da olsa şarap i&ccedil;menin haram oluşuna h&uuml;kmedilir. İster kutsal kanun koyucu olsun ve ister medeni ve devletsel kurumlar olsun, h&uuml;k&uuml;m ve yasaların oluşturulmasında kanun koyucu genel ve maksimum t&uuml;mellere ve y&ouml;nlere bakar. &Ouml;rneğin, kanun koyucu trafik kurallarında tek taraflı yollarda karşı taraftan ge&ccedil;mek yasaktır dediğinde, bu kuralda karşı taraftan ve ters y&ouml;nden bir şof&ouml;r&uuml;n gelmesi durumunda bunun mal ve can kaybına ve kazaya yol a&ccedil;acağı &ouml;ng&ouml;r&uuml;lm&uuml;şt&uuml;r. Burada bir şof&ouml;r&uuml;n ben bu yolun birka&ccedil; metresinde ters istikamette s&uuml;r&uuml;c&uuml;l&uuml;k yapmak istiyorum demesi makul m&uuml;d&uuml;r? Tabii olarak b&ouml;yle bir şey hi&ccedil; kimseden kabul edilemez ve kanun istisnaya tabi tutulamaz. Elbette zorunluluk durumlarında bir&ccedil;ok h&uuml;km&uuml;n haramlığı kalkar; &ouml;rneğin insanın yanında hi&ccedil;bir gıda malzemesi bulunmazsa, &ouml;lmekten kurtulmak i&ccedil;in &ouml;l&uuml; eti yemenin haramlığı kalkar.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;<br />\r\n	----------------</p>\r\n\r\n<p>\r\n	[1] Onların &ccedil;oğu da elimize ulaşmamıştır.</p>\r\n\r\n<p>\r\n	[2] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 80, m. 111, insanı sarhoş eden şarap ve başka her şey, eğer kendiliğinden akıcı olursa, necistir.</p>\r\n\r\n<p>\r\n	[3] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 94, m. 141, Necis bir şeyi yemek ve i&ccedil;mek haramdır.</p>\r\n\r\n<p>\r\n	[4] Terc&uuml;me-i el-Mizan, c. 6, s. 201, m&uuml;tercim: Musevi Hemedani, Seyid Muhammed Bakır, Naşir: Defter-i İntişarat-ı İslam&icirc;, Camia-i M&uuml;derrisin-i Havza-i İlmiye-i Kum, Kum, 1374h.ş, &ccedil;ap-ı pencom. Bu hadisin beyan edilmesinin hadis ve rivayete y&ouml;nelik taabbud g&ouml;sterilmesi nedeniyle olmadığı, bilakis onun altında zikredilen nedensellik sebebiyle olduğu belirtilmelidir.</p>\r\n\r\n<p>\r\n	[5] Tabersi, İhticac, terc&uuml;me, Ğaffari Mazenderani, c. 2, s. 32, naşir: M&uuml;rtezevi, Tahran, &ccedil;ap-ı evvel.</p>\r\n\r\n<p>\r\n	[6] İsra, 32, &ldquo;Zinaya yaklaşmayın. &Ccedil;&uuml;nk&uuml; o, son derece &ccedil;irkin bir iştir ve &ccedil;ok k&ouml;t&uuml; bir yoldur.&rdquo;</p>\r\n\r\n<p>\r\n	[7] Terc&uuml;me-i el-Mizan, c. 13, s. 117.</p>\r\n\r\n<p>\r\n	[8] En&rsquo;an, 152, R&uuml;şd&uuml;ne erişinceye kadar yetimin malına ancak en g&uuml;zel şekilde yaklaşın.</p>\r\n\r\n<p>\r\n	[9] Terc&uuml;me-i el-Mizan, c. 13, s. 124.</p>\r\n\r\n<p>\r\n	[10] Tefsir-i Numune, c. 12, s. 109, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1374, h.ş, &ccedil;ap-ı evvel.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Her ne kadar soruda bir damla şarap i&ccedil;menin h&uuml;km&uuml;ne değinilmemişse de anlaşıldığı kadarıyla bir damla şarap i&ccedil;menin h&uuml;km&uuml; sorulmaktadır ve biz bu a&ccedil;ıklamada ona cevap vereceğiz. Şia&rsquo;nın bakışında t&uuml;m h&uuml;k&uuml;mler bir takım maslahat ve zararlara dayanır ve kutsal kanun koyucu bu maslahat ve zararlar esasınca h&uuml;k&uuml;mleri y&uuml;k&uuml;ml&uuml;ler i&ccedil;in belirler. Ama bu maslahat ve zararların t&uuml;m&uuml; bizim i&ccedil;in beyan edilmemiştir[1] ve bazı h&uuml;k&uuml;mlerin genel olarak beyan edilmiş nedenleri de daha &ccedil;ok hikmet (eksik nedenler) kategorisine girer ve tam neden addedilmez. Bu y&uuml;zden nedenin yokluğu durumunda meselenin h&uuml;km&uuml;n&uuml;n de yok olduğunu s&ouml;yleyemeyiz. İsteğiniz &uuml;zere daha &ccedil;ok bu meselenin taabbud&icirc; değil, akl&icirc; y&ouml;n&uuml;ne eğileceğiz. İstenen yanıta ulaşmak i&ccedil;in, birka&ccedil; noktaya değinmek gerekli g&ouml;z&uuml;kmektedir:\r\n\r\n\r\n	A. Siz de sorunuzda işaret ettiğiniz gibi, şarabın (cisimsel ve ruhsal) bir&ccedil;ok zararları vardır. Ama şu noktadan gaflet edilmemelidir: Bir şeyin &ccedil;oğu zararlıysa, zarar miktarı farklı olsa da azı da zararlıdır.\r\n\r\n\r\n	B. T&uuml;m Şii fakihlerinin fetvalarına g&ouml;re, necasetlerden birisi şaraptır[2] ve az olsun veya &ccedil;ok olsun necis bir şeyi i&ccedil;mek haramdır.[3]\r\n\r\n\r\n	Ayyaşi Tefsiri&rsquo;nde Ebi Sabbah, İmam Sadık&rsquo;tan (a.s) ş&ouml;yle nakletmektedir: &ldquo;&hellip;Y&uuml;ce Allah ister az olsun, ister &ccedil;ok olsun i&ccedil;kiyi haram kılmıştır. Nitekim az veya &ccedil;ok olsun &ouml;l&uuml; eti, kan ve domuz etini de haram kılmıştır.&rdquo;[4] Şarap i&ccedil;menin haram kılınması, bedeni zahir ve batın necasetinden temizlemek i&ccedil;indir.[5]\r\n\r\n\r\n	C. T&uuml;m haramlar, haram olma a&ccedil;ısından bir derecede değildir. Kanun koyucu a&ccedil;ısından bazıları &ccedil;ok ve bazıları ise daha az &ouml;nem taşımaktadır. Bu y&uuml;zden daha &ccedil;ok &ouml;nem taşıyan haramları terk etmek i&ccedil;in, daha sıkı tedbirler alınmıştır; &ouml;rneğin Y&uuml;ce Allah Kur&rsquo;an&rsquo;da zina hakkında ş&ouml;yle buyurmaktadır:\r\n\r\n\r\n	&nbsp;[6]&quot;وَ لا تَقْرَبُوا الزِّنى&rlm; إِنَّهُ کانَ فاحِشَةً وَ ساءَ سَبیلا&quot; Bu ayet zinayı yasaklamakta ve onun &ccedil;ok haram olduğunu bildirmektedir; &ccedil;&uuml;nk&uuml; bu işi yapmayınız diye buyurmamış, bilakis ona hatta yaklaşmayın diye buyurmuştur.[7] Yetim malı konusunda da ş&ouml;yle buyurmuştur: [8]&quot;وَ لا تَقْرَبُوا مالَ الْیَتیمِ إِلاَّ بِالَّتی&rlm; هِیَ أَحْسَن&quot; Yetim malını yemeyi yasaklamak yerine, ona yaklaşmayı yasaklamasının nedeni, onun haram olma derecesini bildirmesidir.[9] Bu y&uuml;zden ş&ouml;yle demişlerdir: Yetimlerin malını yemeyiniz, hatta ona tam bir şekilde saygı g&ouml;sterin.[10] Belki ş&ouml;yle de denilebilir: Zinanın ve yetim malına el uzatmanın haram olma derecesi nedeniyle, onlara yaklaşmamak gerektiği gibi, aynı şekilde şarabın haramlık derecesi nedeniyle de onun bir damlasından sakınmakla kalınmamalı, hatta ona yaklaşılmamalı ve şarap i&ccedil;enler ile irtibat kurulmamalıdır.\r\n\r\n\r\n	Netice: Bir damla şarap i&ccedil;menin caiz oluşuna ancak şu durumlarda inanılabilir:\r\n\r\n\r\n	1. Şarap i&ccedil;menin haram kılınmasının tam nedeninin onun zararlı olması olduğu ve onun bir damlasının zarar taşımadığının ispat edilmesi.\r\n\r\n\r\n	2. Şarabın necis olmadığının ispat edilmesi.\r\n\r\n\r\n	3. Ondan fazlasına c&uuml;ret ve cesaret edilmesine neden olmaması.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Bu &uuml;&ccedil; mukaddimeden hi&ccedil;birinin ispat edilmemesi ve bunun tersinin ispat edilmesi nedeniyle, bir damla da olsa şarap i&ccedil;menin haram oluşuna h&uuml;kmedilir. İster kutsal kanun koyucu olsun ve ister medeni ve devletsel kurumlar olsun, h&uuml;k&uuml;m ve yasaların oluşturulmasında kanun koyucu genel ve maksimum t&uuml;mellere ve y&ouml;nlere bakar. &Ouml;rneğin, kanun koyucu trafik kurallarında tek taraflı yollarda karşı taraftan ge&ccedil;mek yasaktır dediğinde, bu kuralda karşı taraftan ve ters y&ouml;nden bir şof&ouml;r&uuml;n gelmesi durumunda bunun mal ve can kaybına ve kazaya yol a&ccedil;acağı &ouml;ng&ouml;r&uuml;lm&uuml;şt&uuml;r. Burada bir şof&ouml;r&uuml;n ben bu yolun birka&ccedil; metresinde ters istikamette s&uuml;r&uuml;c&uuml;l&uuml;k yapmak istiyorum demesi makul m&uuml;d&uuml;r? Tabii olarak b&ouml;yle bir şey hi&ccedil; kimseden kabul edilemez ve kanun istisnaya tabi tutulamaz. Elbette zorunluluk durumlarında bir&ccedil;ok h&uuml;km&uuml;n haramlığı kalkar; &ouml;rneğin insanın yanında hi&ccedil;bir gıda malzemesi bulunmazsa, &ouml;lmekten kurtulmak i&ccedil;in &ouml;l&uuml; eti yemenin haramlığı kalkar.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n	----------------\r\n\r\n\r\n	[1] Onların &ccedil;oğu da elimize ulaşmamıştır.\r\n\r\n\r\n	[2] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 80, m. 111, insanı sarhoş eden şarap ve başka her şey, eğer kendiliğinden akıcı olursa, necistir.\r\n\r\n\r\n	[3] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 94, m. 141, Necis bir şeyi yemek ve i&ccedil;mek haramdır.\r\n\r\n\r\n	[4] Terc&uuml;me-i el-Mizan, c. 6, s. 201, m&uuml;tercim: Musevi Hemedani, Seyid Muhammed Bakır, Naşir: Defter-i İntişarat-ı İslam&icirc;, Camia-i M&uuml;derrisin-i Havza-i İlmiye-i Kum, Kum, 1374h.ş, &ccedil;ap-ı pencom. Bu hadisin beyan edilmesinin hadis ve rivayete y&ouml;nelik taabbud g&ouml;sterilmesi nedeniyle olmadığı, bilakis onun altında zikredilen nedensellik sebebiyle olduğu belirtilmelidir.\r\n\r\n\r\n	[5] Tabersi, İhticac, terc&uuml;me, Ğaffari Mazenderani, c. 2, s. 32, naşir: M&uuml;rtezevi, Tahran, &ccedil;ap-ı evvel.\r\n\r\n\r\n	[6] İsra, 32, &ldquo;Zinaya yaklaşmayın. &Ccedil;&uuml;nk&uuml; o, son derece &ccedil;irkin bir iştir ve &ccedil;ok k&ouml;t&uuml; bir yoldur.&rdquo;\r\n\r\n\r\n	[7] Terc&uuml;me-i el-Mizan, c. 13, s. 117.\r\n\r\n\r\n	[8] En&rsquo;an, 152, R&uuml;şd&uuml;ne erişinceye kadar yetimin malına ancak en g&uuml;zel şekilde yaklaşın.\r\n\r\n\r\n	[9] Terc&uuml;me-i el-Mizan, c. 13, s. 124.\r\n\r\n\r\n	[10] Tefsir-i Numune, c. 12, s. 109, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1374, h.ş, &ccedil;ap-ı evvel.','Bu sorunun ayrıntılı cevabı yoktur.'),(509,'tr507','<p>\r\n	<br />\r\n	&nbsp;Muhterem taklit mercilerinin bu husustaki g&ouml;r&uuml;şleri farklıdır. Tam bir cevap verilmesi i&ccedil;in taklit merciinizi belirlemelisiniz. Bununla birlikte muhterem mercilerin g&ouml;r&uuml;şlerini aşağıda belirtiyoruz.</p>\r\n\r\n<p>\r\n	İmam Humeyni, Ayetullah Beh&ccedil;et ve Ayetullah Hamaney: Eğer iğne besin ve g&uuml;&ccedil;lendirici bir &ouml;zelliğe sahipse, farz ihtiyat gereği bu t&uuml;r enjeksiyondan sakınılmalıdır. Ama tedavi y&ouml;n&uuml; bulunuyorsa ve uzvu uyuşturuyorsa, enjeksiyonun bir sakıncası yoktur.</p>\r\n\r\n<p>\r\n	Ayetullah Fazıl: Eğer iğnenin besin ve g&uuml;&ccedil;lendirici bir &ouml;zelliği bulunuyorsa, bu enjeksiyondan ka&ccedil;ınılmalıdır. Ama ila&ccedil; tedavi y&ouml;n&uuml; bulunuyorsa veya bir uzvu uyuşturuyorsa, enjeksiyonu sakıncasızdır.</p>\r\n\r\n<p>\r\n	Ayetullah Tebrizi, Ayetullah Sistani, Ayetullah Safi, Ayetullah Nuri ve Ayetullah Vahid: İster besin, ister g&uuml;&ccedil;lendirme ve ister tedavi ve benzeri y&ouml;nlere sahip olsun iğne enjeksiyonu orucu bozar. [1]&nbsp;</p>\r\n\r\n<p>\r\n	--------------<br />\r\n	[1] Tevzih&uuml;&rsquo;l-Mesail-i Meraci&rsquo;, c. 1, s. 892, m. 1579; Ayetullah Hamaney, Ecubet&uuml;&rsquo;l-İstiftaat, soru: 767, Ayetullah Vahid Horosani, Tevzih&uuml;&rsquo;l-Mesail, m. 4851.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','&nbsp;Muhterem taklit mercilerinin bu husustaki g&ouml;r&uuml;şleri farklıdır. Tam bir cevap verilmesi i&ccedil;in taklit merciinizi belirlemelisiniz. Bununla birlikte muhterem mercilerin g&ouml;r&uuml;şlerini aşağıda belirtiyoruz.\r\n\r\n\r\n	İmam Humeyni, Ayetullah Beh&ccedil;et ve Ayetullah Hamaney: Eğer iğne besin ve g&uuml;&ccedil;lendirici bir &ouml;zelliğe sahipse, farz ihtiyat gereği bu t&uuml;r enjeksiyondan sakınılmalıdır. Ama tedavi y&ouml;n&uuml; bulunuyorsa ve uzvu uyuşturuyorsa, enjeksiyonun bir sakıncası yoktur.\r\n\r\n\r\n	Ayetullah Fazıl: Eğer iğnenin besin ve g&uuml;&ccedil;lendirici bir &ouml;zelliği bulunuyorsa, bu enjeksiyondan ka&ccedil;ınılmalıdır. Ama ila&ccedil; tedavi y&ouml;n&uuml; bulunuyorsa veya bir uzvu uyuşturuyorsa, enjeksiyonu sakıncasızdır.\r\n\r\n\r\n	Ayetullah Tebrizi, Ayetullah Sistani, Ayetullah Safi, Ayetullah Nuri ve Ayetullah Vahid: İster besin, ister g&uuml;&ccedil;lendirme ve ister tedavi ve benzeri y&ouml;nlere sahip olsun iğne enjeksiyonu orucu bozar. [1]&nbsp;\r\n\r\n\r\n	--------------\r\n	[1] Tevzih&uuml;&rsquo;l-Mesail-i Meraci&rsquo;, c. 1, s. 892, m. 1579; Ayetullah Hamaney, Ecubet&uuml;&rsquo;l-İstiftaat, soru: 767, Ayetullah Vahid Horosani, Tevzih&uuml;&rsquo;l-Mesail, m. 4851.','Bu sorunun ayrıntılı cevabı yoktur.'),(510,'tr506','<p>\r\n	<br />\r\n	D&ouml;vme, orucu bozmaz. Hatırlatılmalıdır ki orucu bozan şeyler şunlardan ibarettir: 1. Yemek ve i&ccedil;mek, 2. Cima, 3. Mast&uuml;rbasyon (insanın kendi başına meni gelmesine neden olacak bir şey yapması), 4. Allah, Peygamber (s.a.a) ve onun halifelerine yalan isnat etmek, 5. Boğaza katı toz ulaştırmak, 6. T&uuml;m başı suya sokmak, 7. Sabah namazına kadar cenabet, hayız ve nifas &uuml;zerine kalmak, 8. Akıcı şeyleri ile enjeksiyon yapmak, 9. Kusmak.[1] &nbsp;<br />\r\n	-------------<br />\r\n	[1] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 891, m. 1572.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','D&ouml;vme, orucu bozmaz. Hatırlatılmalıdır ki orucu bozan şeyler şunlardan ibarettir: 1. Yemek ve i&ccedil;mek, 2. Cima, 3. Mast&uuml;rbasyon (insanın kendi başına meni gelmesine neden olacak bir şey yapması), 4. Allah, Peygamber (s.a.a) ve onun halifelerine yalan isnat etmek, 5. Boğaza katı toz ulaştırmak, 6. T&uuml;m başı suya sokmak, 7. Sabah namazına kadar cenabet, hayız ve nifas &uuml;zerine kalmak, 8. Akıcı şeyleri ile enjeksiyon yapmak, 9. Kusmak.[1] &nbsp;\r\n	-------------\r\n	[1] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 891, m. 1572.','Bu sorunun ayrıntılı cevabı yoktur.'),(511,'tr505','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<span><font size=\"2\">İslam&rsquo;ın h&uuml;k&uuml;m ve buyrukları &acirc;lim ve hikmet sahibi Allah tarafından olup insanlığın t&uuml;m sorunlarını halletmeye kadirdir. Ama bu, toplumdaki t&uuml;m fertlerin İslam&rsquo;ın buyruklarıyla amel etmesi şartıyla tahakkuk eder. Bug&uuml;n gen&ccedil;lerin evliliği &ouml;n&uuml;nde bir&ccedil;ok sorun yer alsa da hem kız, hem oğlan ve hem de tarafların ailelerinin İslam&rsquo;ın buyruklarına g&ouml;re amel etmesi ve de beklenti ve isteklerini azaltması, artı adet ve geleneksel g&ouml;sterişlerden sakınması ve Allah&rsquo;a tevekk&uuml;l ederek kendilerini muhtemel sorunlarla karşılaşmaya ve onları &ccedil;&ouml;zmeye hazırlaması kaydıyla bunların t&uuml;m&uuml; kesinlikle halledilebilir. </font></span></p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	&nbsp;İslam dini, insanların hidayete erip d&uuml;nya ve ahiret saadetine ulaşması i&ccedil;in belirtilmiş kanun, h&uuml;k&uuml;m ve buyruklar manzumesidir. Bu manzume &acirc;lim ve hikmet sahibi Allah tarafından oluşturulması nedeniyle kesinlikle yetkinlik ve kuşatıcılığa sahip bulunmakta ve insanlığın t&uuml;m sorunlarını halledebilecek g&uuml;c&uuml; taşımaktadır. Ama bu toplumdaki t&uuml;m fertlerin onun buyruklarıyla amel etmesi şartıyla tahakkuk eder. Her kanuna g&ouml;re hareket etmenin bir takım &ouml;zel sorunlar ve kısıtlamalar getirdiği ve onları kabul etmeksizin ve onlarla diyalog kurmaksızın kanundan yararlanmanın m&uuml;mk&uuml;n olmadığı bilinmelidir. Eğer İslam toplumunda halkın kendi yaşamında değişik sorunlar ile karşı karşıya oluğunu g&ouml;r&uuml;yorsanız, bu tam olarak İslam buyruklarına g&ouml;re amel etmemeden kaynaklanmaktadır. Yahut her birimiz sadece kendi fayda ve zararımızı g&ouml;z &ouml;n&uuml;nde bulundurmakta ve İslam&rsquo;ı sadece bu &ccedil;er&ccedil;evede değerlendirmekteyiz. Bu nedenle istenen netice h&acirc;sıl olmamaktadır. İslam meşru rızık, azık ve gelir elde etme yolunu g&ouml;stermiş ve bunun h&uuml;k&uuml;m ve buyruklarını da belirlemiştir. Ama bu t&uuml;m fertlerin bu buyruklarla amel etmesi durumunda neticeye ulaşır. Aksi takdirde bir şahıs zahmet &ccedil;ekerse ve diğer şahıslar işsiz oturursa ve de onun gelirinden istifade etmek isterlerse veya onun hakkını gasp etmeye koyulurlarsa onun i&ccedil;in bir şey kalmaz. Gen&ccedil;lerin evlilik sorunu da bu şekilde ancak İslam h&uuml;k&uuml;m ve buyruklarıyla halledilebilir. Elbette hem kız, hem oğlan ve hem de tarafların ailelerinin İslam&rsquo;ın buyruklarına g&ouml;re amel etmesi ve de beklenti ve isteklerini azaltması, artı adet ve geleneksel g&ouml;sterişlerden sakınması şartıyla bu m&uuml;mk&uuml;nd&uuml;r. Bug&uuml;n t&uuml;m toplumlarda d&uuml;r&uuml;st ve erdem sahibi bir eşle evlenmeye hazır bir&ccedil;ok bayan mevcuttur. Lakin bir&ccedil;ok durumda yaşamın başlangıcının bir&ccedil;ok eksiklik, zorluk ve yetersizlikler ile beraber olduğu bilinmelidir. İslam&rsquo;ın sizin evinizin kapısını &ccedil;alması ve istediğiniz kızı ev ve araba eşliğinde size getirmesi beklentisi i&ccedil;inde olmanız beyhude bir beklenti değil midir? Evlenmeye hazır şahısları tespit etmenin kendine has bir y&ouml;ntemi vardır. Aynı şekilde kız istemenin de kendine &ouml;zel bir tarzı vardır. Bu yol izlenmeli ve kendi beklenti ve isteklerinizin d&uuml;zeyini al&ccedil;altmalı ve istenene ulaşma yolunda ciddiyetle &ccedil;aba g&ouml;stermelisiniz. İslam&rsquo;da yaşamın esası &ccedil;aba ve &ccedil;alışmaya dayalıdır. İnsan yaşam zevki ve nimetlerini &ccedil;alışma ve &ccedil;abalamayla tadar. Eğer evlenmeye hazır her kız ve oğlan sorun ve problemlerle y&uuml;zleşir, m&uuml;cadele eder ve kendi ailelerinden ekonomik olarak daha aşağı bir seviyede yer alan kimselerle hi&ccedil;bir maddi beklenti i&ccedil;inde olmaksızın akrabalık kurmaya &ccedil;alışırsa, toplumda yine evlilik sorunu var olacak mıdır? Eğer varlıklı bireyler imk&acirc;nlarının bir b&ouml;l&uuml;m&uuml;n&uuml; fertlerin evlenmesine ayırırsa, evlenme sorunu yine var olacak mıdır? Dolayısıyla İslam&rsquo;ın hedefe ulaşma yollarını belirlediği hususunda bir ş&uuml;phe bulunmamaktadır, ama bu ciddi bir &ccedil;aba ve azim istemektedir. Elbette bazı &ccedil;&ouml;z&uuml;mlerin biz insanların d&uuml;ş&uuml;ncesine g&ouml;re doğru olması, ama Y&uuml;ce Allah&rsquo;ın bakışında yasak olması muhtemeldir. Bu, Allah&rsquo;ın s&ouml;z konusu &ccedil;&ouml;z&uuml;mlerin uzun vadeli bireysel ve toplumsal menfi ve zararlı neticelerini bilmesinden kaynaklanır. Eğer biz şefkatli ve hikmet sahibi olan Allah&rsquo;ın bizden daha bilin&ccedil;li ve bilgili olduğuna, bizim İslam buyruklarıyla amel edip etmememizin O&rsquo;na bir fayda ve zarar getirmeyeceğine, eğer bizden bir şey istemişse ve bize farz kılmışsa bunun bize d&ouml;nen bir faydadan kaynaklandığına ve bize bir şeyi yasak kılmışsa bunun bize d&ouml;nen zararlarından kaynaklandığına inanırsak ve yakin edersek, kesinlikle O&rsquo;nun buyruklarıyla amel etmenin zorluklarına i&ccedil;tenlikle katlanır ve ilahi h&uuml;k&uuml;mler ile &ccedil;elişen ilgi ve zevklerimizden vazge&ccedil;eriz. Sizin evlilik yolunuzun başında her ne kadar bir&ccedil;ok sorunun olması muhtemelse de Y&uuml;ce Allah yardım ve destek s&ouml;z&uuml; vermiş ve ş&ouml;yle buyurmuştur: &ldquo; Sizden bek&acirc;r olanları, k&ouml;lelerinizden ve cariyelerinizden durumu uygun olanları evlendirin. Eğer bunlar yoksul iseler, Allah onları l&uuml;tf&uuml;yle zenginleştirir. Allah, l&uuml;tf&uuml; geniş olandır, hakkıyla bilendir.&rdquo; [1] Her haliyle İslam t&uuml;m sorunları halletme ve hedeflenen yere ulaşma yolunu bize g&ouml;stermiştir. Ama &ouml;nc&uuml;lleri hazırlamak ve de sorun ve engelleri yok etmek fertlerin y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;ne aittir. Nitekim ilahi peygamberler ve temiz imamlar (a.s) da bireysel ve toplumsal yaşantılarında bir&ccedil;ok problemle karşılaşıyor, ama hi&ccedil;bir zaman onlardan ka&ccedil;mıyordular. Yahut oturup gaipten bir elin &ccedil;ıkmasını ve işi halletmesini beklemiyordular. Kur&rsquo;an&rsquo;da hedefe ulaşma yolunda sabır ve istikamet g&ouml;stermeyi onlara tavsiye etmiştir. Siz de her a&ccedil;ıdan şartları sizden daha k&ouml;t&uuml; olan, ama zorluklar ve problemler karşısında &ccedil;alışarak, &ccedil;abalayarak ve direniş g&ouml;stererek ve onlara tahamm&uuml;l ederek sorunlara galip gelebilmiş ve başarı zirvelerine &ccedil;ıkmış bireylerin olduğunu bilmelisiniz. Elbette &ccedil;alışıp &ccedil;abalayan ve takva taşıyan kimseler kesinlikle ilahi yardımlardan da faydalanacaktır. [2] İslam&rsquo;ın kuşatıcı oluşunun İslam&rsquo;da aklın saf dışı edilmesi ve İslam&rsquo;ın sorunları &ccedil;&ouml;zmede son s&ouml;z&uuml; s&ouml;ylediği anlamında olmadığını bilmelisiniz; zira bu t&uuml;r meseleler akla bırakılmıştır.</p>\r\n\r\n<p>\r\n	Daha fazla bilgi edinmek i&ccedil;in aşağıdaki adreslere m&uuml;racaat ediniz:</p>\r\n\r\n<p>\r\n	Tedvin Edilmiş D&uuml;ş&uuml;nce Teorisi, Soru Sayısı: 900 (Site: 988) ve 1004. Soru (Site: 1367) .&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;<br />\r\n	--------------<br />\r\n	[1] Nur, 32, &quot;وَ أَنْکِحُوا الْأَیامى&rlm; مِنْکُمْ وَ الصَّالِحینَ مِنْ عِبادِکُمْ وَ إِمائِکُمْ إِنْ یَکُونُوا فُقَراءَ یُغْنِهِمُ اللَّهُ مِنْ فَضْلِهِ وَ اللَّهُ واسِعٌ عَلیمٌ&quot;</p>\r\n\r\n<p>\r\n	[2] Talak, 2, &quot; مَنْ یَتَّقِ اللَّهَ یَجْعَلْ لَهُ مَخْرَجاً&quot;یعنی:&quot; هر کس تقواى الهى پیشه کند، خداوند راه نجاتى براى او فراهم مى&rlm;کند.&quot;</p>\r\n','İslam&rsquo;ın h&uuml;k&uuml;m ve buyrukları &acirc;lim ve hikmet sahibi Allah tarafından olup insanlığın t&uuml;m sorunlarını halletmeye kadirdir. Ama bu, toplumdaki t&uuml;m fertlerin İslam&rsquo;ın buyruklarıyla amel etmesi şartıyla tahakkuk eder. Bug&uuml;n gen&ccedil;lerin evliliği &ouml;n&uuml;nde bir&ccedil;ok sorun yer alsa da hem kız, hem oğlan ve hem de tarafların ailelerinin İslam&rsquo;ın buyruklarına g&ouml;re amel etmesi ve de beklenti ve isteklerini azaltması, artı adet ve geleneksel g&ouml;sterişlerden sakınması ve Allah&rsquo;a tevekk&uuml;l ederek kendilerini muhtemel sorunlarla karşılaşmaya ve onları &ccedil;&ouml;zmeye hazırlaması kaydıyla bunların t&uuml;m&uuml; kesinlikle halledilebilir.','&nbsp;İslam dini, insanların hidayete erip d&uuml;nya ve ahiret saadetine ulaşması i&ccedil;in belirtilmiş kanun, h&uuml;k&uuml;m ve buyruklar manzumesidir. Bu manzume &acirc;lim ve hikmet sahibi Allah tarafından oluşturulması nedeniyle kesinlikle yetkinlik ve kuşatıcılığa sahip bulunmakta ve insanlığın t&uuml;m sorunlarını halledebilecek g&uuml;c&uuml; taşımaktadır. Ama bu toplumdaki t&uuml;m fertlerin onun buyruklarıyla amel etmesi şartıyla tahakkuk eder. Her kanuna g&ouml;re hareket etmenin bir takım &ouml;zel sorunlar ve kısıtlamalar getirdiği ve onları kabul etmeksizin ve onlarla diyalog kurmaksızın kanundan yararlanmanın m&uuml;mk&uuml;n olmadığı bilinmelidir. Eğer İslam toplumunda halkın kendi yaşamında değişik sorunlar ile karşı karşıya oluğunu g&ouml;r&uuml;yorsanız, bu tam olarak İslam buyruklarına g&ouml;re amel etmemeden kaynaklanmaktadır. Yahut her birimiz sadece kendi fayda ve zararımızı g&ouml;z &ouml;n&uuml;nde bulundurmakta ve İslam&rsquo;ı sadece bu &ccedil;er&ccedil;evede değerlendirmekteyiz. Bu nedenle istenen netice h&acirc;sıl olmamaktadır. İslam meşru rızık, azık ve gelir elde etme yolunu g&ouml;stermiş ve bunun h&uuml;k&uuml;m ve buyruklarını da belirlemiştir. Ama bu t&uuml;m fertlerin bu buyruklarla amel etmesi durumunda neticeye ulaşır. Aksi takdirde bir şahıs zahmet &ccedil;ekerse ve diğer şahıslar işsiz oturursa ve de onun gelirinden istifade etmek isterlerse veya onun hakkını gasp etmeye koyulurlarsa onun i&ccedil;in bir şey kalmaz. Gen&ccedil;lerin evlilik sorunu da bu şekilde ancak İslam h&uuml;k&uuml;m ve buyruklarıyla halledilebilir. Elbette hem kız, hem oğlan ve hem de tarafların ailelerinin İslam&rsquo;ın buyruklarına g&ouml;re amel etmesi ve de beklenti ve isteklerini azaltması, artı adet ve geleneksel g&ouml;sterişlerden sakınması şartıyla bu m&uuml;mk&uuml;nd&uuml;r. Bug&uuml;n t&uuml;m toplumlarda d&uuml;r&uuml;st ve erdem sahibi bir eşle evlenmeye hazır bir&ccedil;ok bayan mevcuttur. Lakin bir&ccedil;ok durumda yaşamın başlangıcının bir&ccedil;ok eksiklik, zorluk ve yetersizlikler ile beraber olduğu bilinmelidir. İslam&rsquo;ın sizin evinizin kapısını &ccedil;alması ve istediğiniz kızı ev ve araba eşliğinde size getirmesi beklentisi i&ccedil;inde olmanız beyhude bir beklenti değil midir? Evlenmeye hazır şahısları tespit etmenin kendine has bir y&ouml;ntemi vardır. Aynı şekilde kız istemenin de kendine &ouml;zel bir tarzı vardır. Bu yol izlenmeli ve kendi beklenti ve isteklerinizin d&uuml;zeyini al&ccedil;altmalı ve istenene ulaşma yolunda ciddiyetle &ccedil;aba g&ouml;stermelisiniz. İslam&rsquo;da yaşamın esası &ccedil;aba ve &ccedil;alışmaya dayalıdır. İnsan yaşam zevki ve nimetlerini &ccedil;alışma ve &ccedil;abalamayla tadar. Eğer evlenmeye hazır her kız ve oğlan sorun ve problemlerle y&uuml;zleşir, m&uuml;cadele eder ve kendi ailelerinden ekonomik olarak daha aşağı bir seviyede yer alan kimselerle hi&ccedil;bir maddi beklenti i&ccedil;inde olmaksızın akrabalık kurmaya &ccedil;alışırsa, toplumda yine evlilik sorunu var olacak mıdır? Eğer varlıklı bireyler imk&acirc;nlarının bir b&ouml;l&uuml;m&uuml;n&uuml; fertlerin evlenmesine ayırırsa, evlenme sorunu yine var olacak mıdır? Dolayısıyla İslam&rsquo;ın hedefe ulaşma yollarını belirlediği hususunda bir ş&uuml;phe bulunmamaktadır, ama bu ciddi bir &ccedil;aba ve azim istemektedir. Elbette bazı &ccedil;&ouml;z&uuml;mlerin biz insanların d&uuml;ş&uuml;ncesine g&ouml;re doğru olması, ama Y&uuml;ce Allah&rsquo;ın bakışında yasak olması muhtemeldir. Bu, Allah&rsquo;ın s&ouml;z konusu &ccedil;&ouml;z&uuml;mlerin uzun vadeli bireysel ve toplumsal menfi ve zararlı neticelerini bilmesinden kaynaklanır. Eğer biz şefkatli ve hikmet sahibi olan Allah&rsquo;ın bizden daha bilin&ccedil;li ve bilgili olduğuna, bizim İslam buyruklarıyla amel edip etmememizin O&rsquo;na bir fayda ve zarar getirmeyeceğine, eğer bizden bir şey istemişse ve bize farz kılmışsa bunun bize d&ouml;nen bir faydadan kaynaklandığına ve bize bir şeyi yasak kılmışsa bunun bize d&ouml;nen zararlarından kaynaklandığına inanırsak ve yakin edersek, kesinlikle O&rsquo;nun buyruklarıyla amel etmenin zorluklarına i&ccedil;tenlikle katlanır ve ilahi h&uuml;k&uuml;mler ile &ccedil;elişen ilgi ve zevklerimizden vazge&ccedil;eriz. Sizin evlilik yolunuzun başında her ne kadar bir&ccedil;ok sorunun olması muhtemelse de Y&uuml;ce Allah yardım ve destek s&ouml;z&uuml; vermiş ve ş&ouml;yle buyurmuştur: &ldquo; Sizden bek&acirc;r olanları, k&ouml;lelerinizden ve cariyelerinizden durumu uygun olanları evlendirin. Eğer bunlar yoksul iseler, Allah onları l&uuml;tf&uuml;yle zenginleştirir. Allah, l&uuml;tf&uuml; geniş olandır, hakkıyla bilendir.&rdquo; [1] Her haliyle İslam t&uuml;m sorunları halletme ve hedeflenen yere ulaşma yolunu bize g&ouml;stermiştir. Ama &ouml;nc&uuml;lleri hazırlamak ve de sorun ve engelleri yok etmek fertlerin y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;ne aittir. Nitekim ilahi peygamberler ve temiz imamlar (a.s) da bireysel ve toplumsal yaşantılarında bir&ccedil;ok problemle karşılaşıyor, ama hi&ccedil;bir zaman onlardan ka&ccedil;mıyordular. Yahut oturup gaipten bir elin &ccedil;ıkmasını ve işi halletmesini beklemiyordular. Kur&rsquo;an&rsquo;da hedefe ulaşma yolunda sabır ve istikamet g&ouml;stermeyi onlara tavsiye etmiştir. Siz de her a&ccedil;ıdan şartları sizden daha k&ouml;t&uuml; olan, ama zorluklar ve problemler karşısında &ccedil;alışarak, &ccedil;abalayarak ve direniş g&ouml;stererek ve onlara tahamm&uuml;l ederek sorunlara galip gelebilmiş ve başarı zirvelerine &ccedil;ıkmış bireylerin olduğunu bilmelisiniz. Elbette &ccedil;alışıp &ccedil;abalayan ve takva taşıyan kimseler kesinlikle ilahi yardımlardan da faydalanacaktır. [2] İslam&rsquo;ın kuşatıcı oluşunun İslam&rsquo;da aklın saf dışı edilmesi ve İslam&rsquo;ın sorunları &ccedil;&ouml;zmede son s&ouml;z&uuml; s&ouml;ylediği anlamında olmadığını bilmelisiniz; zira bu t&uuml;r meseleler akla bırakılmıştır.\r\n\r\n\r\n	Daha fazla bilgi edinmek i&ccedil;in aşağıdaki adreslere m&uuml;racaat ediniz:\r\n\r\n\r\n	Tedvin Edilmiş D&uuml;ş&uuml;nce Teorisi, Soru Sayısı: 900 (Site: 988) ve 1004. Soru (Site: 1367) .&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n	--------------\r\n	[1] Nur, 32, &quot;وَ أَنْکِحُوا الْأَیامى&rlm; مِنْکُمْ وَ الصَّالِحینَ مِنْ عِبادِکُمْ وَ إِمائِکُمْ إِنْ یَکُونُوا فُقَراءَ یُغْنِهِمُ اللَّهُ مِنْ فَضْلِهِ وَ اللَّهُ واسِعٌ عَلیمٌ&quot;\r\n\r\n\r\n	[2] Talak, 2, &quot; مَنْ یَتَّقِ اللَّهَ یَجْعَلْ لَهُ مَخْرَجاً&quot;یعنی:&quot; هر کس تقواى الهى پیشه کند، خداوند راه نجاتى براى او فراهم مى&rlm;کند.&quot;'),(512,'tr504','<p>\r\n	&nbsp;Kur&rsquo;an-ı Kerim&rsquo;in bir&ccedil;ok ayetinin a&ccedil;ık&ccedil;a bildirdiği &uuml;zere ve aklın yargısıyla Allah&rsquo;ın bir benzer ve eşi yoktur [i] ve Arap edebiyatına dikkat edildiği takdirde sizin bu ayet hakkında yaptığınız terc&uuml;me doğru değildir. Bu y&uuml;zden Allah&rsquo;ın benzerinin benzerini incelemenin bir anlamı bulunmamaktadır. Bu ayetteki &ldquo; کمثله &rdquo; tabirinde bulunan misil (benzer) kavramı, sadece vurgu i&ccedil;indir ve Kur&rsquo;an&rsquo;ın başka yerlerinde ve Arap edebiyatında benzer &ouml;rnekler mevcut olup belirtilen kavramdan bu şekilde yararlanılmıştır. Elbette bazı m&uuml;fessirler vurguyu Kur&rsquo;an-ı Kerim&rsquo;de bulunmaması gereken bir t&uuml;r eklenti saymış ve bu ayet hakkında başka bir a&ccedil;ıklamada bulunmuştur. Ama vurgu tabirinin eklenti olmadığı g&ouml;z &ouml;n&uuml;nde bulundurulduğunda bu a&ccedil;ıklamalara gerek kalmamaktadır.</p>\r\n\r\n<p>\r\n	--------------<br />\r\n	[i] Bu hususta, 13672 (Site: 13501) ve 17684 (Site: 17361) sayılı soruları okuyunuz.</p>\r\n','<p>\r\n	<br />\r\n	Cevaba başlarken şu noktaya dikkat ediniz: Kur&rsquo;an-ı Kerim&rsquo;in a&ccedil;ık bildirimiyle bazı ayetler &ldquo;muhkem&rdquo; veya a&ccedil;ıktır ve Arap edebiyatına aşina olan herkes i&ccedil;in bu t&uuml;r ayetlerin manası a&ccedil;ık ve belirgindir. Bu ayetler Kur&rsquo;an&rsquo;ın asıl &ccedil;er&ccedil;evesini oluşturmakta ve &ldquo;kitabın anası&rdquo; olarak adlandırılmaktadır. Ama &ldquo;m&uuml;teşabih&rdquo; olarak adlandırılan başka ayetler de vardır ve bazı zarif l&acirc;fz&icirc; ve manasal noktalar ilgili ayetler hakkında bir takım fertlerin ş&uuml;phe ve iphamlar &ouml;ne s&uuml;rmesine neden olmuştur.[1] Bu t&uuml;r durumlarda doğru yol diğer ayetlere başvurmak ve mevcut karine ve delillerden yararlanarak ayetin doğru anlamını bulmamızdır. Belirtilen &ouml;n a&ccedil;ıklamaları g&ouml;z &ouml;n&uuml;nde bulundurarak, sizin sorunuzu incelemeye koyuluyoruz. Allah i&ccedil;in her t&uuml;r benzer ve ortağı reddeden &ldquo;muhkem&rdquo; ve kuşku bırakmaz ayetlerin bulunduğunu belirtmemiz gerekir. &Ouml;rneğin:</p>\r\n\r\n<p>\r\n	1. &ldquo;De ki: O, Allah&rsquo;tır, bir tektir.&rdquo;[2]</p>\r\n\r\n<p>\r\n	2. &ldquo;Hamd, &ccedil;ocuk edinmeyen, m&uuml;lkte ortağı olmayan, zillet ve acizliğin gerektirdiği bir yardımcıya ihtiyacı bulunmayan Allah&rsquo;a mahsustur.&rdquo;[3]</p>\r\n\r\n<p>\r\n	3. &ldquo;(Allah) &uuml;&ccedil;t&uuml;r&rdquo; demeyin. Kendi iyiliğiniz i&ccedil;in buna son verin. Allah, ancak bir tek il&acirc;htır.&rdquo;[4]</p>\r\n\r\n<p>\r\n	Bu esas uyarınca, Allah&rsquo;ın eşsiz olduğu bir&ccedil;ok muhkem ayetten anlaşılabilir. Ama &ldquo;کمثله&rdquo; kelimesinin belirttiğiniz ayetteki manası nedir?! Bu, başka bir&ccedil;ok Kur&rsquo;an okuyucusu i&ccedil;in de sorulan bir iphamdır! Bunun yanıtı olarak &ldquo;kaf&rdquo; harfinin ek oluşuna istinatta bulunulmuştur! Tefsirlerin birinde ş&ouml;yle okumaktayız:</p>\r\n\r\n<p>\r\n	&quot;لیس کمثله شیء&quot; c&uuml;mlesindeki &ldquo;kaf&rdquo; harfi, teşbih harfi olduğundan ve benzer manasına geldiğinden c&uuml;mle ş&ouml;yle bir mana vermektedir: &ldquo;O&rsquo;nun benzeri gibi bir şey yoktur.&rdquo; Bu tekrar, bir&ccedil;ok m&uuml;fessirin genellikle vurgu i&ccedil;in gelen ve edebiyat&ccedil;ıların literat&uuml;r&uuml;nde &ccedil;ok kullanılan &ldquo;kaf&rdquo; harfini ek bilmesine neden olmuştur.&rdquo;[5] Başka bir tefsirde ise Arap şairlerinin şiirlerine istinatta bulunulmuş ve onların da şiirlerinde &ldquo;کمثله&rdquo; tabirini kullandıklarına ve de onların sadece &ldquo;benzer&rdquo; manasını g&uuml;tt&uuml;klerini ve benzerinin benzeri gibi bir mana g&uuml;tmediklerine işaret edilmiştir.&rdquo;! &Ouml;rneğin Evs b. Hacer ş&ouml;yle bir şiir okumuştur:</p>\r\n\r\n<p>\r\n	و قتلی کمثل جذوع النخیل&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; یغشاهم سبل منهمر</p>\r\n\r\n<p>\r\n	Hurma dalları gibi &ouml;l&uuml;ler ki kavurucu bir sel onları kuşatmıştır.</p>\r\n\r\n<p>\r\n	Bir başka şairin şiirinde ise ş&ouml;yle yer almaktadır:</p>\r\n\r\n<p>\r\n	سعد بن زید إذا أبصرت فضلهم&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; ما إن کمثلهم فی الناس من أحد</p>\r\n\r\n<p>\r\n	Eğer Saad&rsquo;ın kabilesine dikkat ile bakacak olursan, halk arasında onlar gibi kimseyi bulamazsın.[6]</p>\r\n\r\n<p>\r\n	Kur&rsquo;an-ı Kerim&rsquo;in Arap ırkının istifade ettiği tarz ve &uuml;slupla nazil olduğu hususu da apa&ccedil;ıktır.[7] Nitekim diğer peygamberler de kendi kitabını i&ccedil;inden &ccedil;ıktığı kavmin diliyle sunmaktaydı.[8] Bu nedenle, Kur&rsquo;an kelimelerini idrak etmek i&ccedil;in Arap halkının s&ouml;zlerine ve &ouml;zellikle de onların ediplerine &ouml;zel bir dikkat g&ouml;sterilmelidir. Eğer onların kendi s&ouml;zlerinde &ldquo;کمثله&rdquo; kavramından yararlandıklarını ve vurgu dışında başka bir manayı kastettiklerini g&ouml;zlemlersek ve de kendilerinin hi&ccedil;bir s&ouml;z&uuml;nde bu kavramı &ldquo;benzerinin benzeri&rdquo; manasında kullandıklarını bulmazsak, bu durumda &quot;لیس کمثله شیء&quot; ayetinin en doğru tefsiri, Arapların s&ouml;zleri esasınca onu terc&uuml;me ve tefsir etmemiz ve vurgu dışında başka bir anlam &ouml;ne s&uuml;rmememiz olacaktır. &Ouml;te taraftan bu ayetin bir benzerini de Kur&rsquo;an&rsquo;ın bir başka yerinde ş&ouml;yle okumaktayız: [9] &quot;فإن آمنوا بمثل ما آمنتم به فقد اهتدوا&quot;&rdquo;Eğer onlar b&ouml;yle sizin iman ettiğiniz gibi iman ederlerse, ger&ccedil;ekten doğru yolu bulmuş olurlar.&rdquo; Dikkat ederseniz ayetin manası m&uuml;minlerin iman ettiği şeye iman etmektir, onun benzeri bir şeye iman etmek değildir! Bu esas uyarınca bu ayette bulunan &ldquo;بمثل ما آمنتم به فقد اهتدو&rdquo; tabirinin manasından rahat bir şekilde &quot;لیس کمثله &quot; ayeti de belirtilen ayetle benzerlik taşımaktadır, bu &ouml;rneklerdeki &ldquo;misil&rdquo; kavramının bağımsız bir konumu bulunmamaktadır ve sadece vurgu g&ouml;stergesidir. Elbette vurguyu s&ouml;zde eklenti ile eş bilen bazı m&uuml;fessirlerin s&ouml;z&uuml; eleştiriye a&ccedil;ıktır; zira Y&uuml;ce Allah&rsquo;ın kelamı her t&uuml;rl&uuml; eksiklik ve eklentiden m&uuml;nezzeh olmalıdır. Belki de Kur&rsquo;an&rsquo;da artı kelimelerin kullanılmaması zorunluluğu meselesi, bu m&uuml;fessirlerin ayet hakkında ne Arapların s&ouml;zleri ve ne de mevcut delillerle bağdaşmayan başka tefsirler ileri s&uuml;rmesine neden olmuştur. &Ouml;rneğin ş&ouml;yle tefsir etmişlerdir: &ldquo;Eğer muhal farza g&ouml;re, Allah&rsquo;ın bir benzeri olsaydı bile, O&rsquo;nun benzeri i&ccedil;in bir benzer ve eş olmazdı. Bir başka tefsirde ise misil sıfat olarak alınmış, bir ek saklı bilinmiş ve ş&ouml;yle denmiştir: Allah&rsquo;ın sıfatının sahibinin benzeri bir şey yoktur ve bildiğimiz gibi Allah&rsquo;ın sıfatının sahibi Allah&rsquo;tır, o halde Allah&rsquo;ın misli mevcut değildir![10] Veya ş&ouml;yle bir tefsir yapılmıştır: &ldquo;Bazen &ldquo;senin gibi meydandan ka&ccedil;mamaktadır&rdquo; diye s&ouml;ylenmektedir. Bu, senin gibi bu cesaret, akıl, zek&acirc; ve dirayet ile meydandan ka&ccedil;mamalıdır anlamına gelmektedir. (&Ouml;zetle senin &ouml;zelliklerini taşıyan kimse b&ouml;yle ve ş&ouml;yle olmalıdır). S&ouml;z&uuml; edilen ayetin manası da ş&ouml;yle olur: Belirtilen bu sonsuz ilim, azim ve sonsuz kudret vb. sıfatlar ile Allah&rsquo;ın benzeri mevcut değildir.&rdquo;[11] Ama g&ouml;r&uuml;nd&uuml;ğ&uuml; kadarıyla akla pek yatkın olmayan bu tefsirlere gerek yoktur. Bu gibi yerlerde Araplar tarafından kullanılan vurgu manasının burada da kullanıldığını ve vurgunun s&ouml;zde eklenti olmadığını s&ouml;ylemek gerekir. Dolayısıyla ondan endişe duymamalı ve başka a&ccedil;ıklamalar peşine d&uuml;şmemeliyiz. &Ccedil;&uuml;nk&uuml; vurguyu eklenti bilirsek, bunun neticesinde hatta bu &ouml;rneği a&ccedil;ıklasak bile, daha fazla bir sorunla karşılaşacak ve &ldquo;en&rdquo;, &ldquo;innema&rdquo; ve &ldquo;lam&rdquo; gibi Kur&rsquo;an&rsquo;da bulunan bir&ccedil;ok vurgu kelimesini ve fasıl zamiri &ldquo;ve&rdquo; s&ouml;zc&uuml;ğ&uuml;n&uuml; eklenti bilmek zorunda kalacağız. H&acirc;lbuki Kur&rsquo;an bu s&ouml;zc&uuml;klerden yararlanmıştır ve hi&ccedil;bir m&uuml;fessir bunu kabul etmeyecektir. Bu ayette kullanılan vurgunun hi&ccedil;bir şekilde Allah&rsquo;ın benzerini ispat etmenin ve O&rsquo;nun benzerinin benzerini reddetmenin g&ouml;stergesi olmadığının en a&ccedil;ık delili, her zaman Hz. Peygamber (s.a.a) ve Kur&rsquo;an&rsquo;ın bir a&ccedil;ığını bulma ve onlara itiraz etme hedefi g&uuml;den cahili Arapların hi&ccedil;bir zaman bu hususu dile getirmemeleridir; &ccedil;&uuml;nk&uuml; onlar bu ayetten vurgu dışında bir şeyin anlaşılmayacağını bilmekteydiler.</p>\r\n\r\n<p>\r\n	--------------<br />\r\n	[1] &Acirc;li İmran, 7, &quot;و الذی أنزل علیک الکتاب منه آیات محکمات هن ام الکتاب و أخر متشابهات...&quot;</p>\r\n\r\n<p>\r\n	[2] İhl&acirc;s, 4,&nbsp; &quot;و لم یکن له کفوا احد&quot;</p>\r\n\r\n<p>\r\n	[3] İsra, 111; Furkan, 2, &quot;لم یکن له شریک فی الملک&quot;</p>\r\n\r\n<p>\r\n	[4] Nisa, 171, &quot;لا تقولوا ثلاثة انتهوا خیرا لکم إنما الله إله واحد...&quot;</p>\r\n\r\n<p>\r\n	[5] Mekarim Şirazi, Nasır, Tefsir-i Numune, c. 20, s. 371, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1374 h.ş.</p>\r\n\r\n<p>\r\n	[6] Tabersi, Mecmeu&rsquo;l-Beyan, c. 9, s. 37, İntişarat-ı Nasır Hosrov, Tahran, 1372 h.ş.</p>\r\n\r\n<p>\r\n	[7] Şuara, 195; Yusuf, 2; Rad, 37; Taha, 113 ve &hellip;</p>\r\n\r\n<p>\r\n	[8] İbrahim, 4, &quot;و ما أرسلنا من رسول إلا بلسان قومه...&quot;</p>\r\n\r\n<p>\r\n	[9] Bakara, 137.</p>\r\n\r\n<p>\r\n	[10] Tabersi, Mecmeu&rsquo;l-beyan, c. 9, s. 38.</p>\r\n\r\n<p>\r\n	[11] Mekarim Şirazi, Nasır, Tefsir-i Numune, c. 20, s. 372.</p>\r\n','&nbsp;Kur&rsquo;an-ı Kerim&rsquo;in bir&ccedil;ok ayetinin a&ccedil;ık&ccedil;a bildirdiği &uuml;zere ve aklın yargısıyla Allah&rsquo;ın bir benzer ve eşi yoktur [i] ve Arap edebiyatına dikkat edildiği takdirde sizin bu ayet hakkında yaptığınız terc&uuml;me doğru değildir. Bu y&uuml;zden Allah&rsquo;ın benzerinin benzerini incelemenin bir anlamı bulunmamaktadır. Bu ayetteki &ldquo; کمثله &rdquo; tabirinde bulunan misil (benzer) kavramı, sadece vurgu i&ccedil;indir ve Kur&rsquo;an&rsquo;ın başka yerlerinde ve Arap edebiyatında benzer &ouml;rnekler mevcut olup belirtilen kavramdan bu şekilde yararlanılmıştır. Elbette bazı m&uuml;fessirler vurguyu Kur&rsquo;an-ı Kerim&rsquo;de bulunmaması gereken bir t&uuml;r eklenti saymış ve bu ayet hakkında başka bir a&ccedil;ıklamada bulunmuştur. Ama vurgu tabirinin eklenti olmadığı g&ouml;z &ouml;n&uuml;nde bulundurulduğunda bu a&ccedil;ıklamalara gerek kalmamaktadır.\r\n\r\n\r\n	--------------\r\n	[i] Bu hususta, 13672 (Site: 13501) ve 17684 (Site: 17361) sayılı soruları okuyunuz.','Cevaba başlarken şu noktaya dikkat ediniz: Kur&rsquo;an-ı Kerim&rsquo;in a&ccedil;ık bildirimiyle bazı ayetler &ldquo;muhkem&rdquo; veya a&ccedil;ıktır ve Arap edebiyatına aşina olan herkes i&ccedil;in bu t&uuml;r ayetlerin manası a&ccedil;ık ve belirgindir. Bu ayetler Kur&rsquo;an&rsquo;ın asıl &ccedil;er&ccedil;evesini oluşturmakta ve &ldquo;kitabın anası&rdquo; olarak adlandırılmaktadır. Ama &ldquo;m&uuml;teşabih&rdquo; olarak adlandırılan başka ayetler de vardır ve bazı zarif l&acirc;fz&icirc; ve manasal noktalar ilgili ayetler hakkında bir takım fertlerin ş&uuml;phe ve iphamlar &ouml;ne s&uuml;rmesine neden olmuştur.[1] Bu t&uuml;r durumlarda doğru yol diğer ayetlere başvurmak ve mevcut karine ve delillerden yararlanarak ayetin doğru anlamını bulmamızdır. Belirtilen &ouml;n a&ccedil;ıklamaları g&ouml;z &ouml;n&uuml;nde bulundurarak, sizin sorunuzu incelemeye koyuluyoruz. Allah i&ccedil;in her t&uuml;r benzer ve ortağı reddeden &ldquo;muhkem&rdquo; ve kuşku bırakmaz ayetlerin bulunduğunu belirtmemiz gerekir. &Ouml;rneğin:\r\n\r\n\r\n	1. &ldquo;De ki: O, Allah&rsquo;tır, bir tektir.&rdquo;[2]\r\n\r\n\r\n	2. &ldquo;Hamd, &ccedil;ocuk edinmeyen, m&uuml;lkte ortağı olmayan, zillet ve acizliğin gerektirdiği bir yardımcıya ihtiyacı bulunmayan Allah&rsquo;a mahsustur.&rdquo;[3]\r\n\r\n\r\n	3. &ldquo;(Allah) &uuml;&ccedil;t&uuml;r&rdquo; demeyin. Kendi iyiliğiniz i&ccedil;in buna son verin. Allah, ancak bir tek il&acirc;htır.&rdquo;[4]\r\n\r\n\r\n	Bu esas uyarınca, Allah&rsquo;ın eşsiz olduğu bir&ccedil;ok muhkem ayetten anlaşılabilir. Ama &ldquo;کمثله&rdquo; kelimesinin belirttiğiniz ayetteki manası nedir?! Bu, başka bir&ccedil;ok Kur&rsquo;an okuyucusu i&ccedil;in de sorulan bir iphamdır! Bunun yanıtı olarak &ldquo;kaf&rdquo; harfinin ek oluşuna istinatta bulunulmuştur! Tefsirlerin birinde ş&ouml;yle okumaktayız:\r\n\r\n\r\n	&quot;لیس کمثله شیء&quot; c&uuml;mlesindeki &ldquo;kaf&rdquo; harfi, teşbih harfi olduğundan ve benzer manasına geldiğinden c&uuml;mle ş&ouml;yle bir mana vermektedir: &ldquo;O&rsquo;nun benzeri gibi bir şey yoktur.&rdquo; Bu tekrar, bir&ccedil;ok m&uuml;fessirin genellikle vurgu i&ccedil;in gelen ve edebiyat&ccedil;ıların literat&uuml;r&uuml;nde &ccedil;ok kullanılan &ldquo;kaf&rdquo; harfini ek bilmesine neden olmuştur.&rdquo;[5] Başka bir tefsirde ise Arap şairlerinin şiirlerine istinatta bulunulmuş ve onların da şiirlerinde &ldquo;کمثله&rdquo; tabirini kullandıklarına ve de onların sadece &ldquo;benzer&rdquo; manasını g&uuml;tt&uuml;klerini ve benzerinin benzeri gibi bir mana g&uuml;tmediklerine işaret edilmiştir.&rdquo;! &Ouml;rneğin Evs b. Hacer ş&ouml;yle bir şiir okumuştur:\r\n\r\n\r\n	و قتلی کمثل جذوع النخیل&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; یغشاهم سبل منهمر\r\n\r\n\r\n	Hurma dalları gibi &ouml;l&uuml;ler ki kavurucu bir sel onları kuşatmıştır.\r\n\r\n\r\n	Bir başka şairin şiirinde ise ş&ouml;yle yer almaktadır:\r\n\r\n\r\n	سعد بن زید إذا أبصرت فضلهم&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; ما إن کمثلهم فی الناس من أحد\r\n\r\n\r\n	Eğer Saad&rsquo;ın kabilesine dikkat ile bakacak olursan, halk arasında onlar gibi kimseyi bulamazsın.[6]\r\n\r\n\r\n	Kur&rsquo;an-ı Kerim&rsquo;in Arap ırkının istifade ettiği tarz ve &uuml;slupla nazil olduğu hususu da apa&ccedil;ıktır.[7] Nitekim diğer peygamberler de kendi kitabını i&ccedil;inden &ccedil;ıktığı kavmin diliyle sunmaktaydı.[8] Bu nedenle, Kur&rsquo;an kelimelerini idrak etmek i&ccedil;in Arap halkının s&ouml;zlerine ve &ouml;zellikle de onların ediplerine &ouml;zel bir dikkat g&ouml;sterilmelidir. Eğer onların kendi s&ouml;zlerinde &ldquo;کمثله&rdquo; kavramından yararlandıklarını ve vurgu dışında başka bir manayı kastettiklerini g&ouml;zlemlersek ve de kendilerinin hi&ccedil;bir s&ouml;z&uuml;nde bu kavramı &ldquo;benzerinin benzeri&rdquo; manasında kullandıklarını bulmazsak, bu durumda &quot;لیس کمثله شیء&quot; ayetinin en doğru tefsiri, Arapların s&ouml;zleri esasınca onu terc&uuml;me ve tefsir etmemiz ve vurgu dışında başka bir anlam &ouml;ne s&uuml;rmememiz olacaktır. &Ouml;te taraftan bu ayetin bir benzerini de Kur&rsquo;an&rsquo;ın bir başka yerinde ş&ouml;yle okumaktayız: [9] &quot;فإن آمنوا بمثل ما آمنتم به فقد اهتدوا&quot;&rdquo;Eğer onlar b&ouml;yle sizin iman ettiğiniz gibi iman ederlerse, ger&ccedil;ekten doğru yolu bulmuş olurlar.&rdquo; Dikkat ederseniz ayetin manası m&uuml;minlerin iman ettiği şeye iman etmektir, onun benzeri bir şeye iman etmek değildir! Bu esas uyarınca bu ayette bulunan &ldquo;بمثل ما آمنتم به فقد اهتدو&rdquo; tabirinin manasından rahat bir şekilde &quot;لیس کمثله &quot; ayeti de belirtilen ayetle benzerlik taşımaktadır, bu &ouml;rneklerdeki &ldquo;misil&rdquo; kavramının bağımsız bir konumu bulunmamaktadır ve sadece vurgu g&ouml;stergesidir. Elbette vurguyu s&ouml;zde eklenti ile eş bilen bazı m&uuml;fessirlerin s&ouml;z&uuml; eleştiriye a&ccedil;ıktır; zira Y&uuml;ce Allah&rsquo;ın kelamı her t&uuml;rl&uuml; eksiklik ve eklentiden m&uuml;nezzeh olmalıdır. Belki de Kur&rsquo;an&rsquo;da artı kelimelerin kullanılmaması zorunluluğu meselesi, bu m&uuml;fessirlerin ayet hakkında ne Arapların s&ouml;zleri ve ne de mevcut delillerle bağdaşmayan başka tefsirler ileri s&uuml;rmesine neden olmuştur. &Ouml;rneğin ş&ouml;yle tefsir etmişlerdir: &ldquo;Eğer muhal farza g&ouml;re, Allah&rsquo;ın bir benzeri olsaydı bile, O&rsquo;nun benzeri i&ccedil;in bir benzer ve eş olmazdı. Bir başka tefsirde ise misil sıfat olarak alınmış, bir ek saklı bilinmiş ve ş&ouml;yle denmiştir: Allah&rsquo;ın sıfatının sahibinin benzeri bir şey yoktur ve bildiğimiz gibi Allah&rsquo;ın sıfatının sahibi Allah&rsquo;tır, o halde Allah&rsquo;ın misli mevcut değildir![10] Veya ş&ouml;yle bir tefsir yapılmıştır: &ldquo;Bazen &ldquo;senin gibi meydandan ka&ccedil;mamaktadır&rdquo; diye s&ouml;ylenmektedir. Bu, senin gibi bu cesaret, akıl, zek&acirc; ve dirayet ile meydandan ka&ccedil;mamalıdır anlamına gelmektedir. (&Ouml;zetle senin &ouml;zelliklerini taşıyan kimse b&ouml;yle ve ş&ouml;yle olmalıdır). S&ouml;z&uuml; edilen ayetin manası da ş&ouml;yle olur: Belirtilen bu sonsuz ilim, azim ve sonsuz kudret vb. sıfatlar ile Allah&rsquo;ın benzeri mevcut değildir.&rdquo;[11] Ama g&ouml;r&uuml;nd&uuml;ğ&uuml; kadarıyla akla pek yatkın olmayan bu tefsirlere gerek yoktur. Bu gibi yerlerde Araplar tarafından kullanılan vurgu manasının burada da kullanıldığını ve vurgunun s&ouml;zde eklenti olmadığını s&ouml;ylemek gerekir. Dolayısıyla ondan endişe duymamalı ve başka a&ccedil;ıklamalar peşine d&uuml;şmemeliyiz. &Ccedil;&uuml;nk&uuml; vurguyu eklenti bilirsek, bunun neticesinde hatta bu &ouml;rneği a&ccedil;ıklasak bile, daha fazla bir sorunla karşılaşacak ve &ldquo;en&rdquo;, &ldquo;innema&rdquo; ve &ldquo;lam&rdquo; gibi Kur&rsquo;an&rsquo;da bulunan bir&ccedil;ok vurgu kelimesini ve fasıl zamiri &ldquo;ve&rdquo; s&ouml;zc&uuml;ğ&uuml;n&uuml; eklenti bilmek zorunda kalacağız. H&acirc;lbuki Kur&rsquo;an bu s&ouml;zc&uuml;klerden yararlanmıştır ve hi&ccedil;bir m&uuml;fessir bunu kabul etmeyecektir. Bu ayette kullanılan vurgunun hi&ccedil;bir şekilde Allah&rsquo;ın benzerini ispat etmenin ve O&rsquo;nun benzerinin benzerini reddetmenin g&ouml;stergesi olmadığının en a&ccedil;ık delili, her zaman Hz. Peygamber (s.a.a) ve Kur&rsquo;an&rsquo;ın bir a&ccedil;ığını bulma ve onlara itiraz etme hedefi g&uuml;den cahili Arapların hi&ccedil;bir zaman bu hususu dile getirmemeleridir; &ccedil;&uuml;nk&uuml; onlar bu ayetten vurgu dışında bir şeyin anlaşılmayacağını bilmekteydiler.\r\n\r\n\r\n	--------------\r\n	[1] &Acirc;li İmran, 7, &quot;و الذی أنزل علیک الکتاب منه آیات محکمات هن ام الکتاب و أخر متشابهات...&quot;\r\n\r\n\r\n	[2] İhl&acirc;s, 4,&nbsp; &quot;و لم یکن له کفوا احد&quot;\r\n\r\n\r\n	[3] İsra, 111; Furkan, 2, &quot;لم یکن له شریک فی الملک&quot;\r\n\r\n\r\n	[4] Nisa, 171, &quot;لا تقولوا ثلاثة انتهوا خیرا لکم إنما الله إله واحد...&quot;\r\n\r\n\r\n	[5] Mekarim Şirazi, Nasır, Tefsir-i Numune, c. 20, s. 371, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1374 h.ş.\r\n\r\n\r\n	[6] Tabersi, Mecmeu&rsquo;l-Beyan, c. 9, s. 37, İntişarat-ı Nasır Hosrov, Tahran, 1372 h.ş.\r\n\r\n\r\n	[7] Şuara, 195; Yusuf, 2; Rad, 37; Taha, 113 ve &hellip;\r\n\r\n\r\n	[8] İbrahim, 4, &quot;و ما أرسلنا من رسول إلا بلسان قومه...&quot;\r\n\r\n\r\n	[9] Bakara, 137.\r\n\r\n\r\n	[10] Tabersi, Mecmeu&rsquo;l-beyan, c. 9, s. 38.\r\n\r\n\r\n	[11] Mekarim Şirazi, Nasır, Tefsir-i Numune, c. 20, s. 372.'),(513,'tr503','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<span><font size=\"2\">Sıla-i rahim, akrabalar ile irtibatı sağlayan amele denir. Bunun İslam a&ccedil;ısından &ouml;nemi, k&acirc;fir akrabalar ile dahi irtibatın kesilmesinin yasaklanmış olması derecesindedir. Elbette k&acirc;fir akrabalar inat&ccedil;ı olur ve İslam&rsquo;a darbe vurma niyeti taşırsa, İslam onlara sıla-i rahimde bulunmayı yasaklamıştır. Bu y&uuml;zden Tebbet suresi, Ebu Lehep ve eşi hakkında nazil olmuş ve Hz. Peygamber (s.a.a) onunla ilişkisini kesmiştir. </font></span></p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	Sıla ilişki ve irtibat manasında ve rahim de yakınlar ve akrabalar anlamındadır. Sıla-i rahim, akrabalar ile ilişkiyi sağlayan amele denir. İslam&rsquo;da sıla-i rahmin &ouml;zel bir &ouml;nemi vardır. İmam Sadık (a.s)[1], kendisine &ldquo;bazı akrabalarım benim din ve d&uuml;ş&uuml;ncemden ayrı bir din ve d&uuml;ş&uuml;nceye sahiptir, onların benim &uuml;zerimde bir hakları var mıdır, diye soran bir şahsa ş&ouml;yle buyurur: Evet, yakınlık ve akrabalık hakkını bir şey kesmez. Eğer senin ile hemfikir ve ortak inanca sahip olurlarsa, o zaman biri akrabalık hakkı ve diğeri de İslam ve M&uuml;sl&uuml;manlık hakkı olmak &uuml;zere senin &uuml;zerinde iki hakları olur. Bir başka rivayette de ş&ouml;yle buyurmuştur: Sizler yakınlarınıza sıla-i rahim veya iyilikte bulunun, onlar sizinle ilişkilerini kesse de siz onlarla ilişkinizi kesmeyin. Hz. Ali (a.s) ş&ouml;yle buyurmuştur: Sizinle ilişkilerini kesseler de siz akrabalarınızla ilişki kurun.[2] Ama soru şudur: İslam karşıtı ve d&uuml;şmanı olan k&acirc;fir ve m&uuml;şrik akrabalara da sıla-i rahimde bulunmayı İslam tavsiye etmiş midir? &Ouml;rneğin Hz. Peygamber (s.a.a); maalesef m&uuml;şrik olan, şirkte &ccedil;ok inat eden, kendisi ve diğer M&uuml;sl&uuml;manlara ink&acirc;r edilmeyen d&uuml;şmanlıklar, cinayetler ve zul&uuml;mler yapan Ebu Leheb&rsquo;e sıla-i rahimde bulunuyor muydu? İki delil ile cevabın hayır olduğunu s&ouml;ylemeliyiz.</p>\r\n\r\n<p>\r\n	1. Y&uuml;ce Allah ş&ouml;yle buyuruyor: &ldquo;Cehennem ehli oldukları a&ccedil;ık&ccedil;a kendilerine belli olduktan sonra, -yakınları da olsalar- Allah&rsquo;a ortak koşanlar i&ccedil;in af dilemek ne Peygambere yaraşır, ne de m&uuml;minlere.&rdquo;[3] &Ccedil;ok a&ccedil;ık olduğu &uuml;zere af dilemek, istiğfar etmek ve dua etmek sıla-i rahim kategorisinden sayılmaktadır. Rivayetlerde sıla-i rahim i&ccedil;in minimum &ouml;l&ccedil;&uuml;ler belirtilmiştir. Selam vermek[4] veya bir miktar su i&ccedil;irmek[5] bu kabildendir; yani onlara selam vermek veya bir miktar su vermek ile sıla-i rahim ger&ccedil;ekleşmektedir. Aynı şekilde rivayetlerde eğer yakınlarınıza ulaşamıyorsanız hayır duası ve kendileri i&ccedil;in istiğfar dileyerek onlar ile sıla-i rahimde bulunun diye buyrulmuştur. Ayetten istifade edildiği &uuml;zere, ehli hidayet olmadığı ve inat&ccedil;ı olduğu anlaşıldıktan sonra Ebu Lehep gibi m&uuml;şrikler i&ccedil;in Hz. Peygamberin (s.a.a) istiğfar etmemesi gerekmektedir.</p>\r\n\r\n<p>\r\n	2. Kur&rsquo;an ş&ouml;yle buyuruyor: &ldquo;İbrahim&rsquo;in, babası (amcası Azer) i&ccedil;in af dilemesi, sadece ona verdiği bir s&ouml;z y&uuml;z&uuml;ndendi. Onun bir Allah d&uuml;şmanı olduğu kendisine a&ccedil;ık&ccedil;a belli olunca, ondan uzaklaştı. Ş&uuml;phesiz İbrahim, &ccedil;ok i&ccedil;li, yumuşak huylu bir kişiydi.&rdquo;[6] Bu ayette İbrahim&rsquo;in (a.s) amcası i&ccedil;in istiğfar ettiği, sıla-i rahmin bir &ouml;rneğini sergilediği, ama onun Allah&rsquo;ın d&uuml;şmanı olduğunu anladıktan sonra ondan uzaklaştığı ve ilişkisini kestiği beyan edilmiştir. Aziz İslam Peygamberi (s.a.a), peygamberliğin &uuml;&ccedil;&uuml;nc&uuml; yılında yakınlarına &ccedil;ağrıda bulununca Ebu Lehep ona d&uuml;şmanlık etti, ama Hz. Peygamber o zaman ondan uzak olduğunu ilan etmedi. Bir sonraki merhalede Ebu Lehep d&uuml;şmanlığını artırınca ve aşik&acirc;r kılınca ve Hz. Peygambere ve mesajına karşı savaş a&ccedil;ınca ve de Ebu Lehep ve eşi hakkında Tebbet suresi nazil olunca Allah Resul&uuml; (s.a.a) onunla ilişkisini kesti.</p>\r\n\r\n<p>\r\n	3. İmam Seccad (a.s), Allah Resul&uuml;&rsquo;ne sal&acirc;vat g&ouml;nderirken ş&ouml;yle buyurmaktadır: &ldquo;Sana davet etme yolunda yakınlarına d&uuml;şmanlık etti. Senin hoşnut olman i&ccedil;in kabilesiyle savaştı. Senin dinini diriltmek i&ccedil;in yakınlarından uzaklaştı. Seni ink&acirc;r eden yakınlarını kendisinden uzaklaştırdı. Senin dinini kabul eden yabancıları kendisine yakın kıldı. Senin i&ccedil;in en uzak kimseler ile dost oldu ve en yakın kimselere de d&uuml;şmanlık yaptı.&rdquo;[7]</p>\r\n\r\n<p>\r\n	Merhum Seyid Ali Han, Sahife&rsquo;nin şerhinde ş&ouml;yle demektedir: İlişkisini kesin olarak kesti ve onlardan uzaklaştı. Onlardan ayrıldı ve daha iyi bir tabirle dostluğunu onlar ile bitirdi. Onlara iyilik ve hayır yapmayı sona erdirdi. Allah Resul&uuml;&rsquo;n&uuml;n kavmi ve aşiretine ve de Kureyş, Beni Muttalib ve Beni Haşim&rsquo;e karşı olan tavrı, kendisiyle savaşan, kendisini yalancı sayan ve Allah&rsquo;ın nurunu s&ouml;nd&uuml;rmek isteyenlerle savaşması ve onlardan bir&ccedil;oğunu Bedir ve Uhud&rsquo;ta &ouml;ld&uuml;rmesi, esir alması ve Allah i&ccedil;in kendilerine acıma ve şefkat g&ouml;stermemesinden ibaretti.[8] Ebu Leheb&rsquo;in de bu fertlerden olduğu hususunda bir ş&uuml;phe bulunmamaktadır. Bu nedenle, İslam&rsquo;ın akrabamız olsa bile inat&ccedil;ı k&acirc;fir ve m&uuml;şrikler ile hi&ccedil;bir ilişkiyi tasvip etmediği neticesini almaktayız.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;<br />\r\n	-----------</p>\r\n\r\n<p>\r\n	[1] Reyşehri, Muhammed Mehdi, Mizan&uuml;&rsquo;l-Hikmet, c. 4, s. 83.</p>\r\n\r\n<p>\r\n	[2] صلوا ارحامکم وأن قطعوکم&nbsp; Vesail&uuml;&rsquo;ş-Şia, c. 11, s. 175.</p>\r\n\r\n<p>\r\n	[3] T&ouml;vbe, 113, ما کانَ لِلنَّبِیِّ وَ الَّذینَ آمَنُوا أَنْ یَسْتَغْفِرُوا لِلْمُشْرِکینَ وَ لَوْ کانُوا أُولی قُرْبى مِنْ بَعْدِ ما تَبَیَّنَ لَهُمْ أَنَّهُمْ أَصْحابُ الْجَحیمِ&raquo;&rdquo; Bkz: Tabatabai, Muhammed H&uuml;seyin, el-Mizan, c. 9 ve 10, s. 282, Menşurat-ı Zevi&rsquo;l-Kurba, Bi Ca, Bi Ta.</p>\r\n\r\n<p>\r\n	[4] Hz. Peygamber (s.a.a) ş&ouml;yle buyuruyor: صلوا أرحامکم فی الدنیا ولو با السلام Bihar&uuml;&rsquo;l-Envar, c. 71, s. 104.</p>\r\n\r\n<p>\r\n	[5] İmam Sadık (a.s) ş&ouml;yle buyuruyor: صل رحمک ولو بشربة من ماء, Bihar&uuml;&rsquo;l-Envar, c. 74, s. 117.</p>\r\n\r\n<p>\r\n	[6] T&ouml;vbe, 114, &laquo;وَ ما کانَ اسْتِغْفارُ إِبْراهیمَ ِلأَبیهِ إِلاّ عَنْ مَوْعِدَةٍ وَعَدَها إِیّاهُ فَلَمّا تَبَیَّنَ لَهُ أَنَّهُ عَدُوُّ لِلّهِ تَبَرَّأَ مِنْهُ إِنَّ إِبْراهیمَ َلأَوّاهٌ حَلیمٌ&raquo;&nbsp; M&uuml;mtehine, 4,</p>\r\n\r\n<p>\r\n	&nbsp;&laquo;قَدْ کانَتْ لَکُمْ أُسْوَةٌ حَسَنَةٌ فی إِبْراهیمَ وَ الَّذینَ مَعَهُ إِذْ قالُوا لِقَوْمِهِمْ إِنّا بُرَآؤُا مِنْکُمْ وَ مِمّا تَعْبُدُونَ مِنْ دُونِ اللّهِ کَفَرْنا بِکُمْ وَ بَدا بَیْنَنا وَ بَیْنَکُمُ الْعَداوَةُ وَ الْبَغْضاءُ أَبَدًا حَتّى تُؤْمِنُوا بِاللّهِ وَحْدَهُ إِلاّ قَوْلَ إِبْراهیمَ ِلأَبیهِ َلأَسْتَغْفِرَنَّ لَکَ وَ ما أَمْلِکُ لَکَ مِنَ اللّهِ مِنْ شَیْ&rlm;ءٍ رَبَّنا عَلَیْکَ تَوَکَّلْنا وَ إِلَیْکَ أَنَبْنا وَ إِلَیْکَ الْمَصیرُ&raquo;</p>\r\n\r\n<p>\r\n	[7] Sahife-i Seccadiye (a.s), s. 48, terc&uuml;me-i M&uuml;hendis Yasir Arap, &ccedil;ap-ı evvel, 1370, İntişarat-ı Guli,</p>\r\n\r\n<p>\r\n	&nbsp;و کاشف فی الدعاء الیک حامّتَهُ * وحارب فی رضاک أسْرَتَهُ * وقطع فی احیاء دینک رِحَمَهُ * وأقصی الادْنینَ علی جُحودهم * وقَرَّبَ الاقصین علی استجابتهم لک * و والی فیک الابعدین * وعادی فیک الاقربین *.</p>\r\n\r\n<p>\r\n	[8] H&uuml;seyni, Medeni Şirazi, Seyid Ali Han, Riyaz&uuml;&rsquo;s-Salikin, c. 1, s. 365 ve 366, &ccedil;ap: 6, İcmaat&uuml;&rsquo;l-M&uuml;derrisin.</p>\r\n','Sıla-i rahim, akrabalar ile irtibatı sağlayan amele denir. Bunun İslam a&ccedil;ısından &ouml;nemi, k&acirc;fir akrabalar ile dahi irtibatın kesilmesinin yasaklanmış olması derecesindedir. Elbette k&acirc;fir akrabalar inat&ccedil;ı olur ve İslam&rsquo;a darbe vurma niyeti taşırsa, İslam onlara sıla-i rahimde bulunmayı yasaklamıştır. Bu y&uuml;zden Tebbet suresi, Ebu Lehep ve eşi hakkında nazil olmuş ve Hz. Peygamber (s.a.a) onunla ilişkisini kesmiştir.','Sıla ilişki ve irtibat manasında ve rahim de yakınlar ve akrabalar anlamındadır. Sıla-i rahim, akrabalar ile ilişkiyi sağlayan amele denir. İslam&rsquo;da sıla-i rahmin &ouml;zel bir &ouml;nemi vardır. İmam Sadık (a.s)[1], kendisine &ldquo;bazı akrabalarım benim din ve d&uuml;ş&uuml;ncemden ayrı bir din ve d&uuml;ş&uuml;nceye sahiptir, onların benim &uuml;zerimde bir hakları var mıdır, diye soran bir şahsa ş&ouml;yle buyurur: Evet, yakınlık ve akrabalık hakkını bir şey kesmez. Eğer senin ile hemfikir ve ortak inanca sahip olurlarsa, o zaman biri akrabalık hakkı ve diğeri de İslam ve M&uuml;sl&uuml;manlık hakkı olmak &uuml;zere senin &uuml;zerinde iki hakları olur. Bir başka rivayette de ş&ouml;yle buyurmuştur: Sizler yakınlarınıza sıla-i rahim veya iyilikte bulunun, onlar sizinle ilişkilerini kesse de siz onlarla ilişkinizi kesmeyin. Hz. Ali (a.s) ş&ouml;yle buyurmuştur: Sizinle ilişkilerini kesseler de siz akrabalarınızla ilişki kurun.[2] Ama soru şudur: İslam karşıtı ve d&uuml;şmanı olan k&acirc;fir ve m&uuml;şrik akrabalara da sıla-i rahimde bulunmayı İslam tavsiye etmiş midir? &Ouml;rneğin Hz. Peygamber (s.a.a); maalesef m&uuml;şrik olan, şirkte &ccedil;ok inat eden, kendisi ve diğer M&uuml;sl&uuml;manlara ink&acirc;r edilmeyen d&uuml;şmanlıklar, cinayetler ve zul&uuml;mler yapan Ebu Leheb&rsquo;e sıla-i rahimde bulunuyor muydu? İki delil ile cevabın hayır olduğunu s&ouml;ylemeliyiz.\r\n\r\n\r\n	1. Y&uuml;ce Allah ş&ouml;yle buyuruyor: &ldquo;Cehennem ehli oldukları a&ccedil;ık&ccedil;a kendilerine belli olduktan sonra, -yakınları da olsalar- Allah&rsquo;a ortak koşanlar i&ccedil;in af dilemek ne Peygambere yaraşır, ne de m&uuml;minlere.&rdquo;[3] &Ccedil;ok a&ccedil;ık olduğu &uuml;zere af dilemek, istiğfar etmek ve dua etmek sıla-i rahim kategorisinden sayılmaktadır. Rivayetlerde sıla-i rahim i&ccedil;in minimum &ouml;l&ccedil;&uuml;ler belirtilmiştir. Selam vermek[4] veya bir miktar su i&ccedil;irmek[5] bu kabildendir; yani onlara selam vermek veya bir miktar su vermek ile sıla-i rahim ger&ccedil;ekleşmektedir. Aynı şekilde rivayetlerde eğer yakınlarınıza ulaşamıyorsanız hayır duası ve kendileri i&ccedil;in istiğfar dileyerek onlar ile sıla-i rahimde bulunun diye buyrulmuştur. Ayetten istifade edildiği &uuml;zere, ehli hidayet olmadığı ve inat&ccedil;ı olduğu anlaşıldıktan sonra Ebu Lehep gibi m&uuml;şrikler i&ccedil;in Hz. Peygamberin (s.a.a) istiğfar etmemesi gerekmektedir.\r\n\r\n\r\n	2. Kur&rsquo;an ş&ouml;yle buyuruyor: &ldquo;İbrahim&rsquo;in, babası (amcası Azer) i&ccedil;in af dilemesi, sadece ona verdiği bir s&ouml;z y&uuml;z&uuml;ndendi. Onun bir Allah d&uuml;şmanı olduğu kendisine a&ccedil;ık&ccedil;a belli olunca, ondan uzaklaştı. Ş&uuml;phesiz İbrahim, &ccedil;ok i&ccedil;li, yumuşak huylu bir kişiydi.&rdquo;[6] Bu ayette İbrahim&rsquo;in (a.s) amcası i&ccedil;in istiğfar ettiği, sıla-i rahmin bir &ouml;rneğini sergilediği, ama onun Allah&rsquo;ın d&uuml;şmanı olduğunu anladıktan sonra ondan uzaklaştığı ve ilişkisini kestiği beyan edilmiştir. Aziz İslam Peygamberi (s.a.a), peygamberliğin &uuml;&ccedil;&uuml;nc&uuml; yılında yakınlarına &ccedil;ağrıda bulununca Ebu Lehep ona d&uuml;şmanlık etti, ama Hz. Peygamber o zaman ondan uzak olduğunu ilan etmedi. Bir sonraki merhalede Ebu Lehep d&uuml;şmanlığını artırınca ve aşik&acirc;r kılınca ve Hz. Peygambere ve mesajına karşı savaş a&ccedil;ınca ve de Ebu Lehep ve eşi hakkında Tebbet suresi nazil olunca Allah Resul&uuml; (s.a.a) onunla ilişkisini kesti.\r\n\r\n\r\n	3. İmam Seccad (a.s), Allah Resul&uuml;&rsquo;ne sal&acirc;vat g&ouml;nderirken ş&ouml;yle buyurmaktadır: &ldquo;Sana davet etme yolunda yakınlarına d&uuml;şmanlık etti. Senin hoşnut olman i&ccedil;in kabilesiyle savaştı. Senin dinini diriltmek i&ccedil;in yakınlarından uzaklaştı. Seni ink&acirc;r eden yakınlarını kendisinden uzaklaştırdı. Senin dinini kabul eden yabancıları kendisine yakın kıldı. Senin i&ccedil;in en uzak kimseler ile dost oldu ve en yakın kimselere de d&uuml;şmanlık yaptı.&rdquo;[7]\r\n\r\n\r\n	Merhum Seyid Ali Han, Sahife&rsquo;nin şerhinde ş&ouml;yle demektedir: İlişkisini kesin olarak kesti ve onlardan uzaklaştı. Onlardan ayrıldı ve daha iyi bir tabirle dostluğunu onlar ile bitirdi. Onlara iyilik ve hayır yapmayı sona erdirdi. Allah Resul&uuml;&rsquo;n&uuml;n kavmi ve aşiretine ve de Kureyş, Beni Muttalib ve Beni Haşim&rsquo;e karşı olan tavrı, kendisiyle savaşan, kendisini yalancı sayan ve Allah&rsquo;ın nurunu s&ouml;nd&uuml;rmek isteyenlerle savaşması ve onlardan bir&ccedil;oğunu Bedir ve Uhud&rsquo;ta &ouml;ld&uuml;rmesi, esir alması ve Allah i&ccedil;in kendilerine acıma ve şefkat g&ouml;stermemesinden ibaretti.[8] Ebu Leheb&rsquo;in de bu fertlerden olduğu hususunda bir ş&uuml;phe bulunmamaktadır. Bu nedenle, İslam&rsquo;ın akrabamız olsa bile inat&ccedil;ı k&acirc;fir ve m&uuml;şrikler ile hi&ccedil;bir ilişkiyi tasvip etmediği neticesini almaktayız.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n	-----------\r\n\r\n\r\n	[1] Reyşehri, Muhammed Mehdi, Mizan&uuml;&rsquo;l-Hikmet, c. 4, s. 83.\r\n\r\n\r\n	[2] صلوا ارحامکم وأن قطعوکم&nbsp; Vesail&uuml;&rsquo;ş-Şia, c. 11, s. 175.\r\n\r\n\r\n	[3] T&ouml;vbe, 113, ما کانَ لِلنَّبِیِّ وَ الَّذینَ آمَنُوا أَنْ یَسْتَغْفِرُوا لِلْمُشْرِکینَ وَ لَوْ کانُوا أُولی قُرْبى مِنْ بَعْدِ ما تَبَیَّنَ لَهُمْ أَنَّهُمْ أَصْحابُ الْجَحیمِ&raquo;&rdquo; Bkz: Tabatabai, Muhammed H&uuml;seyin, el-Mizan, c. 9 ve 10, s. 282, Menşurat-ı Zevi&rsquo;l-Kurba, Bi Ca, Bi Ta.\r\n\r\n\r\n	[4] Hz. Peygamber (s.a.a) ş&ouml;yle buyuruyor: صلوا أرحامکم فی الدنیا ولو با السلام Bihar&uuml;&rsquo;l-Envar, c. 71, s. 104.\r\n\r\n\r\n	[5] İmam Sadık (a.s) ş&ouml;yle buyuruyor: صل رحمک ولو بشربة من ماء, Bihar&uuml;&rsquo;l-Envar, c. 74, s. 117.\r\n\r\n\r\n	[6] T&ouml;vbe, 114, &laquo;وَ ما کانَ اسْتِغْفارُ إِبْراهیمَ ِلأَبیهِ إِلاّ عَنْ مَوْعِدَةٍ وَعَدَها إِیّاهُ فَلَمّا تَبَیَّنَ لَهُ أَنَّهُ عَدُوُّ لِلّهِ تَبَرَّأَ مِنْهُ إِنَّ إِبْراهیمَ َلأَوّاهٌ حَلیمٌ&raquo;&nbsp; M&uuml;mtehine, 4,\r\n\r\n\r\n	&nbsp;&laquo;قَدْ کانَتْ لَکُمْ أُسْوَةٌ حَسَنَةٌ فی إِبْراهیمَ وَ الَّذینَ مَعَهُ إِذْ قالُوا لِقَوْمِهِمْ إِنّا بُرَآؤُا مِنْکُمْ وَ مِمّا تَعْبُدُونَ مِنْ دُونِ اللّهِ کَفَرْنا بِکُمْ وَ بَدا بَیْنَنا وَ بَیْنَکُمُ الْعَداوَةُ وَ الْبَغْضاءُ أَبَدًا حَتّى تُؤْمِنُوا بِاللّهِ وَحْدَهُ إِلاّ قَوْلَ إِبْراهیمَ ِلأَبیهِ َلأَسْتَغْفِرَنَّ لَکَ وَ ما أَمْلِکُ لَکَ مِنَ اللّهِ مِنْ شَیْ&rlm;ءٍ رَبَّنا عَلَیْکَ تَوَکَّلْنا وَ إِلَیْکَ أَنَبْنا وَ إِلَیْکَ الْمَصیرُ&raquo;\r\n\r\n\r\n	[7] Sahife-i Seccadiye (a.s), s. 48, terc&uuml;me-i M&uuml;hendis Yasir Arap, &ccedil;ap-ı evvel, 1370, İntişarat-ı Guli,\r\n\r\n\r\n	&nbsp;و کاشف فی الدعاء الیک حامّتَهُ * وحارب فی رضاک أسْرَتَهُ * وقطع فی احیاء دینک رِحَمَهُ * وأقصی الادْنینَ علی جُحودهم * وقَرَّبَ الاقصین علی استجابتهم لک * و والی فیک الابعدین * وعادی فیک الاقربین *.\r\n\r\n\r\n	[8] H&uuml;seyni, Medeni Şirazi, Seyid Ali Han, Riyaz&uuml;&rsquo;s-Salikin, c. 1, s. 365 ve 366, &ccedil;ap: 6, İcmaat&uuml;&rsquo;l-M&uuml;derrisin.'),(514,'tr529','<p>\r\n	İşaret etmiş olduğunuz rivayet hadis i&ccedil;erikli kaynak kitaplarda yoktur. Ancak buna yakın mana i&ccedil;eren bazı hadisler, değişik kanallarla ve &ccedil;eşitli kaynaklarda nakil edilmiş bulunmaktadır. Burada usuli-kafi kitabında ge&ccedil;en bu hadislerden birine kısaca işaret ediyoruz.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Ebu Basir ş&ouml;yle diyor: Bir g&uuml;n peygamberimiz (s.s.a.) oturmuştu. Aniden m&uuml;minlerin emiri Ali (a.s.) geldi. Peygamberimiz (s.a. a.) onu muhatap alarak ş&ouml;yle buyurdular: &quot;<em>Sen Meryem&#39;in oğlu İsa gibisin</em>. Eğer Hıristiyanların İsa hakkında s&ouml;ylemiş olduklarının aynısını, &uuml;mmetimden bazı guruplar da senin hakkında s&ouml;yleyeceklerinden korkum olmamış olsaydı seninle ilgili bazı ger&ccedil;ekleri s&ouml;yleyecektim ki insanlar arasından ge&ccedil;erken senin ayaklarının altındaki toprağı teberr&uuml;k &nbsp;etmeden ge&ccedil;emez olurdun.&quot;</p>\r\n','<p>\r\n	<br />\r\n	Sorunuzda işaret etmiş olduğunuz hadisin aynısı kaynaklarımızda bulmadık. Ancak i&ccedil;erik olarak ona benzer değişik kanallarla ve &ccedil;eşitli kaynaklarda bazı hadisler rivayet edilmiştir. Burada, &ldquo;usul&rsquo;i- k&acirc;fi&rdquo; adlı hadis kitabında yer alan bu hadislerden birini aktarıyoruz.</p>\r\n\r\n<p>\r\n	Ebu Basir ş&ouml;yle diyor: Bir g&uuml;n peygamberimiz (s.s.a.) oturmuştu. Aniden m&uuml;minlerin emiri Ali (a.s.) geldi. Peygamberimiz (s.a. a.) onu muhatap alarak ş&ouml;yle buyurdular: &quot;Sen Meryem&#39;in oğlu İsa gibisin. Eğer Hıristiyanların İsa hakkında s&ouml;ylemiş olduklarının aynısını, &uuml;mmetimden bazı guruplar da senin hakkında s&ouml;yleyeceklerinden korkum olmamış olsaydı seninle ilgili bazı ger&ccedil;ekleri s&ouml;yleyecektim ki insanlar arasından ge&ccedil;erken senin ayaklarının altındaki toprağı teberr&uuml;k etmeden ge&ccedil;emez olurdun.&quot;</p>\r\n\r\n<p>\r\n	Bazıları, &ldquo;Peygamber, amcasının oğlu olan Ali i&ccedil;in &ouml;rneklik bakımından İsa&#39;dan daha d&uuml;ş&uuml;k bir mertebeye razı olmuyor&quot; dedikler. Bu esnada şu ayeti kerime nazil oldu: &quot; Meryem oğlu İsa bir &ouml;rnek olarak anlatılınca bir de ne g&ouml;resin, senin kavmin (seni susturacak bir delil buldukları zannıyla) hemen şamata etmeye başlar. &ldquo;Bizim tanrılarımız mı hayırlı, yoksa İsa mı?&rdquo; dediler. Bunu sadece seninle tartışmak i&ccedil;in ortaya attılar. Ş&uuml;phesiz onlar kavgacı bir toplumdur. İsa, sadece, kendisine nimet verdiğimiz ve İsrailoğulları&rsquo;na &ouml;rnek kıldığımız bir kuldur. Eğer dileseydik, i&ccedil;inizden yery&uuml;z&uuml;nde sizin yerinize ge&ccedil;ecek melekler yaratırdık..&quot; [1] Ravi, devamında ş&ouml;yle diyor: Haris Bin Amır Fihri sinirlendi ve dedi; Allahım! Eğer bu h&uuml;k&uuml;m doğruysa ve senin katında, Beni Haşim tıpkı padişahlığın geleneği gibi, &uuml;mmetin riyasetini birbirinden miras almaları mukadder kılınmışsa, g&ouml;kten &uuml;zerimize taş yağdır veya &uuml;zerimize elim bir azap indir. Allah (c.c.), Haris&#39;in s&ouml;ylediğini Peygamberimize (s.a.a.) bildirdi ve bu ayet nazil oldu: &ldquo;Oysa sen onların i&ccedil;inde iken, Allah onlara azap edecek değildi. Bağışlanma dilerlerken de Allah onlara azap edecek değildir&rdquo;[2] Peygamberimiz (s.a.a) onu muhatap alarak ş&ouml;yle buyurdu: &ldquo;Ey Amır! ya t&ouml;vbe et yada buradan git.&rdquo; O, ş&ouml;yle yanıt verdi; Ey Muhammed! Sahip olduğun şeyden bir kısmını kureyşliler i&ccedil;in ayır zira Beni Haşim arap ve acemin nezdinde kerem sahibi ve saygındırlar. Peygamberimiz (s.a.a.) buyurdu: &quot;Bu benim elimden olan bir durum değildir. Bunun Allah&#39;ın elinde olduğunu bilinmesi gerekir.&quot;O dedi; Ey Muhammed! G&uuml;nl&uuml;m t&ouml;vbe etmeyi kabul etmez ama senin yanından gidecem. Sonra devesini getirmelerini istedi ve binip uzaklaştı. Medine yakınlarına geldiğinde başına bir taş par&ccedil;ası iniverip başını yarıp ge&ccedil;ti. Bu sırada Peygamberimize (a) vahiy geldi: &ldquo;Soran birisi, y&uuml;kselme yollarının sahibi Allah tarafından k&acirc;firlere kesinlikle inecek olan ve hi&ccedil; kimsenin uzaklaştıramayacağı azabı sordu&rdquo;.[3] Sonra Peygamberimiz (s.a.a) etrafındaki m&uuml;nafıklara hitaben ş&ouml;yle buyurdu: &quot;Sizde dostunuzun arkasından gidin. Onun istediği, başına geldi. Allah u Teala ş&ouml;yle buyurmaktadır: Onlar (peygamberler Allah&#39;tan) fetih istediler, (sonunda) her zorba inat&ccedil;ı &uuml;mitsizce h&uuml;srana uğradı.&quot;[4][5] Ayriyeten uygun olan, Kur&#39;an ve masumlardan (a) olan her ibareyi &ouml;nceden araştırıp ondan sonra nakletmek gerekir.</p>\r\n\r\n<p>\r\n	Ancak kurandan veya masumlardan (a.s.) her hangi bir s&ouml;z naklediliyorsa, s&ouml;ylenmeden &ouml;nce dikkatli ve gerekli miktarda incelendikten ve araştırıldıktan sonra nakil edilmesi gerekir olması dikkate şayandır. Ama s&ouml;z konusu olan bu has konu bağlamında şunu s&ouml;ylemek m&uuml;mk&uuml;nd&uuml;r: Nakil ettiğiniz şey bir anlamda manayı nakil etme anlamındadır, hadisin kendisi değil. Bu bağlamda da yapılan nakil eğer hadisin manasına veya anlamına zarar vermiyorsa bir mahzuru yoktur. Bu durumda peygambere (s.a.a.) yalan isnat ettiniz denilemez. Ama bir hususla alakalı bir şeyi nakil ettikten sonra, nakil ettiğiniz şeyin sahih olmadığı ortaya &ccedil;ıkarsa, yanlış yaptığınızı muhataplarınıza bildirmelisiniz.</p>\r\n\r\n<p>\r\n	--------------<br />\r\n	1 &ldquo;Ve lemma duribebn&uuml; meryeme meselen iza kavm&uuml;ke minh&uuml; yesiddun Ve kalu e alihet&uuml;na hayrun em hu ma darabuh&uuml; leke illa cedela bel h&uuml;m kavm&uuml;n hasimun İn h&uuml;ve illa abd&uuml;n en&#39;amna aleyhi ve cealnah&uuml; meselel li beni israil Ve lev neşa&uuml; le cealna mink&uuml;m melaiketen fil erdi yahl&uuml;fun&rdquo;, ( Zuhruf, 57-60).</p>\r\n\r\n<p>\r\n	[2]&nbsp; &ldquo;Ve ma kanellah&uuml; li y&uuml;azzibeh&uuml;m ve ente fihim ve ma kanellah&uuml; m&uuml;azzibeh&uuml;m ve h&uuml;m yestağfirun&rdquo; (Enfal,33)&ccedil;</p>\r\n\r\n<p>\r\n	[3]&nbsp; &ldquo;Seele sailun bi&#39;azabin vaki&#39;in, Lilkafirne leyse lehu dafi&#39;un, Minallahi ziylme&#39;arici&rdquo;, (Mearic, 1-3).</p>\r\n\r\n<p>\r\n	[4] &ldquo;Vesteftehu ve habe k&uuml;ll&uuml; cebbarin anid&rdquo;, (İbrahim,15). &nbsp;</p>\r\n\r\n<p>\r\n	[5] K&uuml;leyni, &quot;El&#39;kafi&quot; Tahran: Daru&rsquo;l-Kutubil-İslamiyye,1365 h.ş.,c.8,s.57</p>\r\n','İşaret etmiş olduğunuz rivayet hadis i&ccedil;erikli kaynak kitaplarda yoktur. Ancak buna yakın mana i&ccedil;eren bazı hadisler, değişik kanallarla ve &ccedil;eşitli kaynaklarda nakil edilmiş bulunmaktadır. Burada usuli-kafi kitabında ge&ccedil;en bu hadislerden birine kısaca işaret ediyoruz.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Ebu Basir ş&ouml;yle diyor: Bir g&uuml;n peygamberimiz (s.s.a.) oturmuştu. Aniden m&uuml;minlerin emiri Ali (a.s.) geldi. Peygamberimiz (s.a. a.) onu muhatap alarak ş&ouml;yle buyurdular: &quot;Sen Meryem&#39;in oğlu İsa gibisin. Eğer Hıristiyanların İsa hakkında s&ouml;ylemiş olduklarının aynısını, &uuml;mmetimden bazı guruplar da senin hakkında s&ouml;yleyeceklerinden korkum olmamış olsaydı seninle ilgili bazı ger&ccedil;ekleri s&ouml;yleyecektim ki insanlar arasından ge&ccedil;erken senin ayaklarının altındaki toprağı teberr&uuml;k &nbsp;etmeden ge&ccedil;emez olurdun.&quot;','Sorunuzda işaret etmiş olduğunuz hadisin aynısı kaynaklarımızda bulmadık. Ancak i&ccedil;erik olarak ona benzer değişik kanallarla ve &ccedil;eşitli kaynaklarda bazı hadisler rivayet edilmiştir. Burada, &ldquo;usul&rsquo;i- k&acirc;fi&rdquo; adlı hadis kitabında yer alan bu hadislerden birini aktarıyoruz.\r\n\r\n\r\n	Ebu Basir ş&ouml;yle diyor: Bir g&uuml;n peygamberimiz (s.s.a.) oturmuştu. Aniden m&uuml;minlerin emiri Ali (a.s.) geldi. Peygamberimiz (s.a. a.) onu muhatap alarak ş&ouml;yle buyurdular: &quot;Sen Meryem&#39;in oğlu İsa gibisin. Eğer Hıristiyanların İsa hakkında s&ouml;ylemiş olduklarının aynısını, &uuml;mmetimden bazı guruplar da senin hakkında s&ouml;yleyeceklerinden korkum olmamış olsaydı seninle ilgili bazı ger&ccedil;ekleri s&ouml;yleyecektim ki insanlar arasından ge&ccedil;erken senin ayaklarının altındaki toprağı teberr&uuml;k etmeden ge&ccedil;emez olurdun.&quot;\r\n\r\n\r\n	Bazıları, &ldquo;Peygamber, amcasının oğlu olan Ali i&ccedil;in &ouml;rneklik bakımından İsa&#39;dan daha d&uuml;ş&uuml;k bir mertebeye razı olmuyor&quot; dedikler. Bu esnada şu ayeti kerime nazil oldu: &quot; Meryem oğlu İsa bir &ouml;rnek olarak anlatılınca bir de ne g&ouml;resin, senin kavmin (seni susturacak bir delil buldukları zannıyla) hemen şamata etmeye başlar. &ldquo;Bizim tanrılarımız mı hayırlı, yoksa İsa mı?&rdquo; dediler. Bunu sadece seninle tartışmak i&ccedil;in ortaya attılar. Ş&uuml;phesiz onlar kavgacı bir toplumdur. İsa, sadece, kendisine nimet verdiğimiz ve İsrailoğulları&rsquo;na &ouml;rnek kıldığımız bir kuldur. Eğer dileseydik, i&ccedil;inizden yery&uuml;z&uuml;nde sizin yerinize ge&ccedil;ecek melekler yaratırdık..&quot; [1] Ravi, devamında ş&ouml;yle diyor: Haris Bin Amır Fihri sinirlendi ve dedi; Allahım! Eğer bu h&uuml;k&uuml;m doğruysa ve senin katında, Beni Haşim tıpkı padişahlığın geleneği gibi, &uuml;mmetin riyasetini birbirinden miras almaları mukadder kılınmışsa, g&ouml;kten &uuml;zerimize taş yağdır veya &uuml;zerimize elim bir azap indir. Allah (c.c.), Haris&#39;in s&ouml;ylediğini Peygamberimize (s.a.a.) bildirdi ve bu ayet nazil oldu: &ldquo;Oysa sen onların i&ccedil;inde iken, Allah onlara azap edecek değildi. Bağışlanma dilerlerken de Allah onlara azap edecek değildir&rdquo;[2] Peygamberimiz (s.a.a) onu muhatap alarak ş&ouml;yle buyurdu: &ldquo;Ey Amır! ya t&ouml;vbe et yada buradan git.&rdquo; O, ş&ouml;yle yanıt verdi; Ey Muhammed! Sahip olduğun şeyden bir kısmını kureyşliler i&ccedil;in ayır zira Beni Haşim arap ve acemin nezdinde kerem sahibi ve saygındırlar. Peygamberimiz (s.a.a.) buyurdu: &quot;Bu benim elimden olan bir durum değildir. Bunun Allah&#39;ın elinde olduğunu bilinmesi gerekir.&quot;O dedi; Ey Muhammed! G&uuml;nl&uuml;m t&ouml;vbe etmeyi kabul etmez ama senin yanından gidecem. Sonra devesini getirmelerini istedi ve binip uzaklaştı. Medine yakınlarına geldiğinde başına bir taş par&ccedil;ası iniverip başını yarıp ge&ccedil;ti. Bu sırada Peygamberimize (a) vahiy geldi: &ldquo;Soran birisi, y&uuml;kselme yollarının sahibi Allah tarafından k&acirc;firlere kesinlikle inecek olan ve hi&ccedil; kimsenin uzaklaştıramayacağı azabı sordu&rdquo;.[3] Sonra Peygamberimiz (s.a.a) etrafındaki m&uuml;nafıklara hitaben ş&ouml;yle buyurdu: &quot;Sizde dostunuzun arkasından gidin. Onun istediği, başına geldi. Allah u Teala ş&ouml;yle buyurmaktadır: Onlar (peygamberler Allah&#39;tan) fetih istediler, (sonunda) her zorba inat&ccedil;ı &uuml;mitsizce h&uuml;srana uğradı.&quot;[4][5] Ayriyeten uygun olan, Kur&#39;an ve masumlardan (a) olan her ibareyi &ouml;nceden araştırıp ondan sonra nakletmek gerekir.\r\n\r\n\r\n	Ancak kurandan veya masumlardan (a.s.) her hangi bir s&ouml;z naklediliyorsa, s&ouml;ylenmeden &ouml;nce dikkatli ve gerekli miktarda incelendikten ve araştırıldıktan sonra nakil edilmesi gerekir olması dikkate şayandır. Ama s&ouml;z konusu olan bu has konu bağlamında şunu s&ouml;ylemek m&uuml;mk&uuml;nd&uuml;r: Nakil ettiğiniz şey bir anlamda manayı nakil etme anlamındadır, hadisin kendisi değil. Bu bağlamda da yapılan nakil eğer hadisin manasına veya anlamına zarar vermiyorsa bir mahzuru yoktur. Bu durumda peygambere (s.a.a.) yalan isnat ettiniz denilemez. Ama bir hususla alakalı bir şeyi nakil ettikten sonra, nakil ettiğiniz şeyin sahih olmadığı ortaya &ccedil;ıkarsa, yanlış yaptığınızı muhataplarınıza bildirmelisiniz.\r\n\r\n\r\n	--------------\r\n	1 &ldquo;Ve lemma duribebn&uuml; meryeme meselen iza kavm&uuml;ke minh&uuml; yesiddun Ve kalu e alihet&uuml;na hayrun em hu ma darabuh&uuml; leke illa cedela bel h&uuml;m kavm&uuml;n hasimun İn h&uuml;ve illa abd&uuml;n en&#39;amna aleyhi ve cealnah&uuml; meselel li beni israil Ve lev neşa&uuml; le cealna mink&uuml;m melaiketen fil erdi yahl&uuml;fun&rdquo;, ( Zuhruf, 57-60).\r\n\r\n\r\n	[2]&nbsp; &ldquo;Ve ma kanellah&uuml; li y&uuml;azzibeh&uuml;m ve ente fihim ve ma kanellah&uuml; m&uuml;azzibeh&uuml;m ve h&uuml;m yestağfirun&rdquo; (Enfal,33)&ccedil;\r\n\r\n\r\n	[3]&nbsp; &ldquo;Seele sailun bi&#39;azabin vaki&#39;in, Lilkafirne leyse lehu dafi&#39;un, Minallahi ziylme&#39;arici&rdquo;, (Mearic, 1-3).\r\n\r\n\r\n	[4] &ldquo;Vesteftehu ve habe k&uuml;ll&uuml; cebbarin anid&rdquo;, (İbrahim,15). &nbsp;\r\n\r\n\r\n	[5] K&uuml;leyni, &quot;El&#39;kafi&quot; Tahran: Daru&rsquo;l-Kutubil-İslamiyye,1365 h.ş.,c.8,s.57'),(515,'tr528','<p>\r\n	<br />\r\n	Raf&rsquo;ı hadisi İslam Peygamberinden (a) rivayet edilen iki hadisin unvanıdır. Birinci hadis, İslam dininde bazı &ouml;zel durumlarda teklif ve onun gerekliliklerinin ilga edildiğini veya bazı amellerin vaz&#39;i yada teklifi sonu&ccedil;larının kaldırıldığını i&ccedil;erir. İkinci hadis, teklif veya bazı h&uuml;k&uuml;mlerin, belirli kişileri kapsamadığını ifade eder.</p>\r\n\r\n<p>\r\n	Birinci hadis, tabirlerde ve raf&#39;in misdak sayılarında ki bazı farklarla m&uuml;tekaddim ve m&uuml;teehhir bir&ccedil;ok Şii kaynakları ve hadisleri i&ccedil;inde toplamış &ldquo;cevami ahadis&rdquo; şeklinde adlandırılan kitaplarda İmam Sadık ve İmam Rıza (a) tarikiyle Peygamberimizden (a) rivayet edilmiş ve genel olarak senet a&ccedil;ısından sahih ve ge&ccedil;erliliği kabul edilmiştir.</p>\r\n\r\n<p>\r\n	Birinci hadisin i&ccedil;eriği en kapsamlı şekliyle ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	&quot;İslam &uuml;mmeti dokuz şeyden sorumlu tutulmayacaklardır. Onlardan birincisi; hata, ikincisi; unutkanlık, &uuml;&ccedil;&uuml;nc&uuml;s&uuml;; cahillik &ouml;t&uuml;r&uuml; yapılan şeylerden, d&ouml;rd&uuml;nc&uuml;s&uuml;; g&uuml;&ccedil;lerinin d&acirc;hilinde olamayan şey, beşincisi; &Ccedil;aresizlik ve mecburiyetlik, altıncısı; İkrah ve icbar, yedincisi; K&ouml;t&uuml; fal tutmak, sekizincisi; vesveseden &ouml;t&uuml;r&uuml; yaratılış hakkında d&uuml;ş&uuml;nmek, dokuzuncusu; dillerine ve davranışlarına yansımayan&nbsp; hasettir&rdquo;.[i] Bu hadisi şerif hadisleri şerh edenler tarafından a&ccedil;ıklandığı gibi usulul fikih alimlerin dikkatini de &ccedil;ekmiş onlarda (ehlis&uuml;nnetin eski alimleri genellikle m&uuml;cmel ve m&uuml;beyyen konusunda) a&ccedil;ıklamışlardır. &Ouml;zellikle Şia&rsquo;nın son usuli alimleri bu rivayeti (haram olma h&uuml;km&uuml;n&uuml;n ş&uuml;pheli olduğu yerlerde &ldquo;beraet aslını&rdquo; ispatlamak i&ccedil;in hadiste var olan &ldquo;ma la yelemun yani bilmedikleri şey&rdquo; c&uuml;mlesinden dolayı isnat bakımından) detaylı ve dikkatli bir şekilde incelemeye tabi tutmuşlardır.&nbsp;&nbsp;&nbsp; Bu bağlamda meşhur olan ikinci hadis &ldquo;Rafie&#39;l-kalem&rdquo; yani kalem kaldırılmış anlamına olan nebevi hadistir. Bu rivayette ehlis&uuml;nnetin kaynak kitaplarında bir ka&ccedil; senetle imam Ali&rsquo;den ve hakeza Peygamberimizin (s.a.a.) hanımı Ayşe den nakledilmiştir.</p>\r\n\r\n<p>\r\n	--------------<br />\r\n	[i] K&uuml;leyni,&quot;Kafi&quot;,c.2,s.463, Şeyh Saduk,&quot;Tevhid&quot;,s.353, Şeyh Saduk,&quot;Hisal&quot;,c.2,s.417, Meclisi</p>\r\n\r\n<p>\r\n	Muhammed Bakır,&quot;Biharul-Envar&quot;, L&uuml;bnan/Beyrut: Muessestu&#39;l-Vefa, c.2,s.280,</p>\r\n','<p>\r\n	<br />\r\n	Raf&rsquo;ı hadisi İslam Peygamberinden (a) rivayet edilen iki hadisin unvanıdır. Birinci hadis, İslam dininde bazı &ouml;zel durumlarda teklif ve onun gerekliliklerinin ilga edildiğini veya bazı amellerin vaz&#39;i (tekvini eserini) ya da teklifin getireceği sonu&ccedil;larının kaldırıldığını i&ccedil;erir. İkinci hadis, teklif veya bazı h&uuml;k&uuml;mlerin, belirli kişileri kapsamadığını ifade eder.</p>\r\n\r\n<p>\r\n	Birinci hadis, tabirlerde ve raf&#39;in misdak sayılarında ki bazı farklarla m&uuml;tekaddim ve m&uuml;teehhir bir&ccedil;ok şii kanakları ve cevami&#39;inde İmam Sadık ve İmam Rıza (a) tarikiyle Peygamberimizden (a) rivayet edilmiş ve genel olarak sened a&ccedil;ısından sahih veya ge&ccedil;erli kabul edilmiştir.</p>\r\n\r\n<p>\r\n	Birinci hadisin i&ccedil;eriği en kapsamlı şekliyle ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	Birinci hadis, tabirlerde ve raf&#39;in misdak sayılarında ki bazı farklarla m&uuml;tekaddim ve m&uuml;teehhir bir&ccedil;ok Şii kaynakları ve hadisleri i&ccedil;inde toplamış &ldquo;cevami ahadis&rdquo; şeklinde adlandırılan kitaplarda İmam Sadık ve İmam Rıza (a) tarikiyle Peygamberimizden (a) rivayet edilmiş ve genel olarak senet a&ccedil;ısından sahih ve ge&ccedil;erliliği kabul edilmiştir.</p>\r\n\r\n<p>\r\n	Birinci hadisin i&ccedil;eriği en kapsamlı şekliyle ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	&quot;İslam &uuml;mmeti dokuz şeyden sorumlu tutulmayacaklardır. Onlardan birincisi; hata, ikincisi; unutkanlık, &uuml;&ccedil;&uuml;nc&uuml;s&uuml;; cahillik &ouml;t&uuml;r&uuml; yapılan şeylerden, d&ouml;rd&uuml;nc&uuml;s&uuml;; g&uuml;&ccedil;lerinin d&acirc;hilinde olamayan şey, beşincisi; &Ccedil;aresizlik ve mecburiyetlik, altıncısı; İkrah ve icbar, yedincisi; K&ouml;t&uuml; fal tutmak, sekizincisi; vesveseden &ouml;t&uuml;r&uuml; yaratılış hakkında d&uuml;ş&uuml;nmek, dokuzuncusu; dillerine ve davranışlarına yansımayan hasettir&rdquo;.[1] Bu hadisi şerif hadisleri şerh edenler tarafından a&ccedil;ıklandığı gibi &ldquo;usulu&rsquo;l &ndash; fikih&rdquo; alimlerin dikkatini &ccedil;ekmiş onlar da (ehlis&uuml;nnetin eski alimleri genellikle m&uuml;cmel ve m&uuml;beyyen konusunda) a&ccedil;ıklamışlardır. &Ouml;zellikle Şia&rsquo;nın son usuli alimleri bu rivayeti (haram olma h&uuml;km&uuml;n&uuml;n ş&uuml;pheli olduğu yerlerde &ldquo;beraet aslını&rdquo; ispatlamak i&ccedil;in hadiste var olan &ldquo;ma la yelemun yani bilmedikleri şey&rdquo; c&uuml;mlesinden dolayı isnat bakımından) detaylı ve dikkatli bir şekilde incelemeye tabi tutmuşlardır.[2]</p>\r\n\r\n<p>\r\n	Bu hadisle ilgili olarak akla gelen birinci n&uuml;kte, Allah&#39;ın İslam &uuml;mmetine olan &ouml;zel inayeti ve kolaylaştırıcı bir y&ouml;ntemin dikkate alınmasıdır. Raf&rsquo;ı ve kaldırmaktan maksat ne olduğuyla alakalı şu ihtimaller s&ouml;zkonusu olmuştur;</p>\r\n\r\n<p>\r\n	Bazılarına g&ouml;re rivayetin zahirinden anlaşılan, kaldırılanın, n&uuml;b&uuml;vvetin şe&#39;niyle alakalı bir şey olması gerekir olmalıdır. &Ouml;yleyse bu kaldırılan şey, teşri&#39;i meselelerdendir. Getirilmesi de kaldırılması da kanun koyan şer&#39;i makama bağlıdır. Bu nedenle kaldırılandan maksat, muahaze ve sorgulamanın kendisi olamaz. Zira sorgulamanın kendisi tekvini bir meseledir. Neticede şer&#39;i makam sahibinin bunu kast etmiş olması m&uuml;mk&uuml;n değildir. Ancak bununla ihbarı yani haber vermeği murad etmişse muhakemenin kendisinin kaldırılmış olması muhtemeldir. Ama bu ise hadisin zahiri manasına ters d&uuml;şmektedir. Ancak eğer sorguya &ccedil;ekilmekten kasıt menşe&#39;i olursa o zaman raf&#39;a yani ilgaya tabi kılınan şey şer&#39;i h&uuml;k&uuml;m olur ve b&ouml;ylelikle sorguya &ccedil;ekilme, kaldırılmanın direk konusu olmaktan &ccedil;ıkar ve şer&#39;i h&uuml;k&uuml;m raf&#39;ın yani ilganın ilk ve direkt konusu oluverir.[3]</p>\r\n\r\n<p>\r\n	Bu hususta Allame Meclisi derki: &quot;Kast edilen şey, sorgulama ve cezalandırma olabilir. Ayni şekilde muhtemeldir ki, bazılarına nisbetle kast edilen şey, muhakemenin aslı yada etkisi yada teklifi h&uuml;km&uuml;d&uuml;r. &quot;Usul alimleri, beraet babında mezkur hadis ve her bir c&uuml;mlesi etrafında uzun uzun tartışmalar yapmışlardır. En fazla &ldquo;Raf&rsquo;ı&rdquo; kelimesinin tartışma konusu olmuştur. &Ccedil;&uuml;nk&uuml; hadiste zikredilen haller veya durumlar bu &uuml;mmette yoktur s&ouml;ylersek anlamsız bir s&ouml;z demiş oluruz. Zira bu durumlar bu &uuml;mmette var olmaktadır. Bunlara g&ouml;re bu durumda burada bakılması gereken nokta kaldırılmış olan şeyin ne olduğu ve nasıl kaldırılmış olmasıdır. Kaldıran şey nedir ve nasıl kaldırılmıştır?</p>\r\n\r\n<p>\r\n	Bazılarına g&ouml;re ise raf&rsquo;ı ve ilga veya kaldırılma b&uuml;t&uuml;n vaz&#39;i (tekvini eser) ve teklifin getireceği etkilere y&ouml;neliktir. Elbette dikkat edilmelidir ki, hata sonucu &ouml;ld&uuml;rmenin getireceği cezanın kaldırılmaması ve sehiv (unutkanlık) secdesinin yapılması gereken yerler h&uuml;km&uuml; belirlenmiş konular ilk baştan beri hadisin kapsamına girmezler. Zira bunların h&uuml;km&uuml; belirlenmiş konulardır.</p>\r\n\r\n<p>\r\n	Kayda değer olan husus, usul ilminde ki tartışmanın &ouml;nemli kısmı &ldquo;ma la yalemun&rdquo; (bilmedikleri şey) c&uuml;mlesine y&ouml;nelik olmasıdır. Bu doğrultuda geliştirilen istidlalin sonucu olarak h&uuml;km&uuml;n&uuml; bilmediğimiz her şey, m&uuml;ltezim olup sakındıklarımızın dışında kalmaktadır. Elbette vazifeyi tanıma noktasında kusur yapmamak şartıyla. Allame Meclisiye g&ouml;re, bu hadiste ihtimali olan bir başka nokta; olabilir ki İslam &uuml;mmetinin hususiyeti, hadisdeki durumların bazılarının değil b&uuml;t&uuml;n olarak hepsinin &uuml;mmete &ouml;zg&uuml; olmasıdır. Her nekadar bu durumların bazıları &uuml;mmetler arasında m&uuml;şterek ise de.[4]</p>\r\n\r\n<p>\r\n	Bu bağlamda meşhur olan ikinci hadis &ldquo;Rafie&#39;l-kalem&rdquo; yani kalem kaldırılmış anlamında olan nebevi hadistir. Bu rivayet de ehlis&uuml;nnetin kaynak kitaplarında bir ka&ccedil; senetle imam Ali&rsquo;den ve hakeza Peygamberimizin (s.a.a.) hanımı Ayşe den nakledilmiştir</p>\r\n\r\n<p>\r\n	İkinci halife, şuurunu yetirmiş bir kadın hakkında işlediği su&ccedil; nedeniyle kırba&ccedil;lama h&uuml;km&uuml;n&uuml; vermişti. İmam Ali (a) onun i&ccedil;in Peygamberimizden (a) bir s&ouml;z rivayet eder ki bu rivayete g&ouml;re &uuml;&ccedil; kimseden &ldquo;rafie&#39;l-kalem&rdquo; yani şer&#39;i sorumluluk kaldırılmıştır: &quot;</p>\r\n\r\n<p>\r\n	Buluğ &ccedil;ağına girmemiş &ccedil;ocuk, şuuru yerine gelmemiş mecnun ve uykudan uyanmamış kimse.&quot;[5]<br />\r\n	-------------</p>\r\n\r\n<p>\r\n	[1] K&uuml;leyni,&quot;Kafi&quot;,c.2,s.463, Şeyh Saduk,&quot;Tevhid&quot;,s.353, Şeyh Saduk,&quot;Hisal&quot;,c.2,s.417, Meclisi</p>\r\n\r\n<p>\r\n	Muhammed Bakır,&quot;Biharul-Envar&quot;, L&uuml;bnan/Beyrut: Muessestu&#39;l-Vefa, c.2,s.280,</p>\r\n\r\n<p>\r\n	[2] Bkz.Beraet</p>\r\n\r\n<p>\r\n	[3] M&uuml;ntezeri,H&uuml;seyin-Ali, &quot;Nihayetul-Usul&quot;,Ayetullah Burucerdi&#39;nin verdiği usul</p>\r\n\r\n<p>\r\n	derslerinin takrirleri,Birinci Baskı,Kum,Neşr&eacute; Tefekkur,1415 h.k, c.1,2,s.583-584,</p>\r\n\r\n<p>\r\n	[4]. Bkz, &quot; Biharul-Envar&quot;c.2, s. 280</p>\r\n\r\n<p>\r\n	[5] Şeyh Saduk, &quot;Hisal&quot; Kum,1362 h.ş. c.1,s.93-94</p>\r\n\r\n<p>\r\n	H&uuml;rr Amuli, &quot;Vesail-Şşia&quot; , Kum, Muesseseyi Alil-Beyt,1409 h.k, c.28,s.24,</p>\r\n\r\n<p>\r\n	&quot;Biharul-Envar&quot;,c.30,s.681</p>\r\n','Raf&rsquo;ı hadisi İslam Peygamberinden (a) rivayet edilen iki hadisin unvanıdır. Birinci hadis, İslam dininde bazı &ouml;zel durumlarda teklif ve onun gerekliliklerinin ilga edildiğini veya bazı amellerin vaz&#39;i yada teklifi sonu&ccedil;larının kaldırıldığını i&ccedil;erir. İkinci hadis, teklif veya bazı h&uuml;k&uuml;mlerin, belirli kişileri kapsamadığını ifade eder.\r\n\r\n\r\n	Birinci hadis, tabirlerde ve raf&#39;in misdak sayılarında ki bazı farklarla m&uuml;tekaddim ve m&uuml;teehhir bir&ccedil;ok Şii kaynakları ve hadisleri i&ccedil;inde toplamış &ldquo;cevami ahadis&rdquo; şeklinde adlandırılan kitaplarda İmam Sadık ve İmam Rıza (a) tarikiyle Peygamberimizden (a) rivayet edilmiş ve genel olarak senet a&ccedil;ısından sahih ve ge&ccedil;erliliği kabul edilmiştir.\r\n\r\n\r\n	Birinci hadisin i&ccedil;eriği en kapsamlı şekliyle ş&ouml;yledir:\r\n\r\n\r\n	&quot;İslam &uuml;mmeti dokuz şeyden sorumlu tutulmayacaklardır. Onlardan birincisi; hata, ikincisi; unutkanlık, &uuml;&ccedil;&uuml;nc&uuml;s&uuml;; cahillik &ouml;t&uuml;r&uuml; yapılan şeylerden, d&ouml;rd&uuml;nc&uuml;s&uuml;; g&uuml;&ccedil;lerinin d&acirc;hilinde olamayan şey, beşincisi; &Ccedil;aresizlik ve mecburiyetlik, altıncısı; İkrah ve icbar, yedincisi; K&ouml;t&uuml; fal tutmak, sekizincisi; vesveseden &ouml;t&uuml;r&uuml; yaratılış hakkında d&uuml;ş&uuml;nmek, dokuzuncusu; dillerine ve davranışlarına yansımayan&nbsp; hasettir&rdquo;.[i] Bu hadisi şerif hadisleri şerh edenler tarafından a&ccedil;ıklandığı gibi usulul fikih alimlerin dikkatini de &ccedil;ekmiş onlarda (ehlis&uuml;nnetin eski alimleri genellikle m&uuml;cmel ve m&uuml;beyyen konusunda) a&ccedil;ıklamışlardır. &Ouml;zellikle Şia&rsquo;nın son usuli alimleri bu rivayeti (haram olma h&uuml;km&uuml;n&uuml;n ş&uuml;pheli olduğu yerlerde &ldquo;beraet aslını&rdquo; ispatlamak i&ccedil;in hadiste var olan &ldquo;ma la yelemun yani bilmedikleri şey&rdquo; c&uuml;mlesinden dolayı isnat bakımından) detaylı ve dikkatli bir şekilde incelemeye tabi tutmuşlardır.&nbsp;&nbsp;&nbsp; Bu bağlamda meşhur olan ikinci hadis &ldquo;Rafie&#39;l-kalem&rdquo; yani kalem kaldırılmış anlamına olan nebevi hadistir. Bu rivayette ehlis&uuml;nnetin kaynak kitaplarında bir ka&ccedil; senetle imam Ali&rsquo;den ve hakeza Peygamberimizin (s.a.a.) hanımı Ayşe den nakledilmiştir.\r\n\r\n\r\n	--------------\r\n	[i] K&uuml;leyni,&quot;Kafi&quot;,c.2,s.463, Şeyh Saduk,&quot;Tevhid&quot;,s.353, Şeyh Saduk,&quot;Hisal&quot;,c.2,s.417, Meclisi\r\n\r\n\r\n	Muhammed Bakır,&quot;Biharul-Envar&quot;, L&uuml;bnan/Beyrut: Muessestu&#39;l-Vefa, c.2,s.280,','Raf&rsquo;ı hadisi İslam Peygamberinden (a) rivayet edilen iki hadisin unvanıdır. Birinci hadis, İslam dininde bazı &ouml;zel durumlarda teklif ve onun gerekliliklerinin ilga edildiğini veya bazı amellerin vaz&#39;i (tekvini eserini) ya da teklifin getireceği sonu&ccedil;larının kaldırıldığını i&ccedil;erir. İkinci hadis, teklif veya bazı h&uuml;k&uuml;mlerin, belirli kişileri kapsamadığını ifade eder.\r\n\r\n\r\n	Birinci hadis, tabirlerde ve raf&#39;in misdak sayılarında ki bazı farklarla m&uuml;tekaddim ve m&uuml;teehhir bir&ccedil;ok şii kanakları ve cevami&#39;inde İmam Sadık ve İmam Rıza (a) tarikiyle Peygamberimizden (a) rivayet edilmiş ve genel olarak sened a&ccedil;ısından sahih veya ge&ccedil;erli kabul edilmiştir.\r\n\r\n\r\n	Birinci hadisin i&ccedil;eriği en kapsamlı şekliyle ş&ouml;yledir:\r\n\r\n\r\n	Birinci hadis, tabirlerde ve raf&#39;in misdak sayılarında ki bazı farklarla m&uuml;tekaddim ve m&uuml;teehhir bir&ccedil;ok Şii kaynakları ve hadisleri i&ccedil;inde toplamış &ldquo;cevami ahadis&rdquo; şeklinde adlandırılan kitaplarda İmam Sadık ve İmam Rıza (a) tarikiyle Peygamberimizden (a) rivayet edilmiş ve genel olarak senet a&ccedil;ısından sahih ve ge&ccedil;erliliği kabul edilmiştir.\r\n\r\n\r\n	Birinci hadisin i&ccedil;eriği en kapsamlı şekliyle ş&ouml;yledir:\r\n\r\n\r\n	&quot;İslam &uuml;mmeti dokuz şeyden sorumlu tutulmayacaklardır. Onlardan birincisi; hata, ikincisi; unutkanlık, &uuml;&ccedil;&uuml;nc&uuml;s&uuml;; cahillik &ouml;t&uuml;r&uuml; yapılan şeylerden, d&ouml;rd&uuml;nc&uuml;s&uuml;; g&uuml;&ccedil;lerinin d&acirc;hilinde olamayan şey, beşincisi; &Ccedil;aresizlik ve mecburiyetlik, altıncısı; İkrah ve icbar, yedincisi; K&ouml;t&uuml; fal tutmak, sekizincisi; vesveseden &ouml;t&uuml;r&uuml; yaratılış hakkında d&uuml;ş&uuml;nmek, dokuzuncusu; dillerine ve davranışlarına yansımayan hasettir&rdquo;.[1] Bu hadisi şerif hadisleri şerh edenler tarafından a&ccedil;ıklandığı gibi &ldquo;usulu&rsquo;l &ndash; fikih&rdquo; alimlerin dikkatini &ccedil;ekmiş onlar da (ehlis&uuml;nnetin eski alimleri genellikle m&uuml;cmel ve m&uuml;beyyen konusunda) a&ccedil;ıklamışlardır. &Ouml;zellikle Şia&rsquo;nın son usuli alimleri bu rivayeti (haram olma h&uuml;km&uuml;n&uuml;n ş&uuml;pheli olduğu yerlerde &ldquo;beraet aslını&rdquo; ispatlamak i&ccedil;in hadiste var olan &ldquo;ma la yelemun yani bilmedikleri şey&rdquo; c&uuml;mlesinden dolayı isnat bakımından) detaylı ve dikkatli bir şekilde incelemeye tabi tutmuşlardır.[2]\r\n\r\n\r\n	Bu hadisle ilgili olarak akla gelen birinci n&uuml;kte, Allah&#39;ın İslam &uuml;mmetine olan &ouml;zel inayeti ve kolaylaştırıcı bir y&ouml;ntemin dikkate alınmasıdır. Raf&rsquo;ı ve kaldırmaktan maksat ne olduğuyla alakalı şu ihtimaller s&ouml;zkonusu olmuştur;\r\n\r\n\r\n	Bazılarına g&ouml;re rivayetin zahirinden anlaşılan, kaldırılanın, n&uuml;b&uuml;vvetin şe&#39;niyle alakalı bir şey olması gerekir olmalıdır. &Ouml;yleyse bu kaldırılan şey, teşri&#39;i meselelerdendir. Getirilmesi de kaldırılması da kanun koyan şer&#39;i makama bağlıdır. Bu nedenle kaldırılandan maksat, muahaze ve sorgulamanın kendisi olamaz. Zira sorgulamanın kendisi tekvini bir meseledir. Neticede şer&#39;i makam sahibinin bunu kast etmiş olması m&uuml;mk&uuml;n değildir. Ancak bununla ihbarı yani haber vermeği murad etmişse muhakemenin kendisinin kaldırılmış olması muhtemeldir. Ama bu ise hadisin zahiri manasına ters d&uuml;şmektedir. Ancak eğer sorguya &ccedil;ekilmekten kasıt menşe&#39;i olursa o zaman raf&#39;a yani ilgaya tabi kılınan şey şer&#39;i h&uuml;k&uuml;m olur ve b&ouml;ylelikle sorguya &ccedil;ekilme, kaldırılmanın direk konusu olmaktan &ccedil;ıkar ve şer&#39;i h&uuml;k&uuml;m raf&#39;ın yani ilganın ilk ve direkt konusu oluverir.[3]\r\n\r\n\r\n	Bu hususta Allame Meclisi derki: &quot;Kast edilen şey, sorgulama ve cezalandırma olabilir. Ayni şekilde muhtemeldir ki, bazılarına nisbetle kast edilen şey, muhakemenin aslı yada etkisi yada teklifi h&uuml;km&uuml;d&uuml;r. &quot;Usul alimleri, beraet babında mezkur hadis ve her bir c&uuml;mlesi etrafında uzun uzun tartışmalar yapmışlardır. En fazla &ldquo;Raf&rsquo;ı&rdquo; kelimesinin tartışma konusu olmuştur. &Ccedil;&uuml;nk&uuml; hadiste zikredilen haller veya durumlar bu &uuml;mmette yoktur s&ouml;ylersek anlamsız bir s&ouml;z demiş oluruz. Zira bu durumlar bu &uuml;mmette var olmaktadır. Bunlara g&ouml;re bu durumda burada bakılması gereken nokta kaldırılmış olan şeyin ne olduğu ve nasıl kaldırılmış olmasıdır. Kaldıran şey nedir ve nasıl kaldırılmıştır?\r\n\r\n\r\n	Bazılarına g&ouml;re ise raf&rsquo;ı ve ilga veya kaldırılma b&uuml;t&uuml;n vaz&#39;i (tekvini eser) ve teklifin getireceği etkilere y&ouml;neliktir. Elbette dikkat edilmelidir ki, hata sonucu &ouml;ld&uuml;rmenin getireceği cezanın kaldırılmaması ve sehiv (unutkanlık) secdesinin yapılması gereken yerler h&uuml;km&uuml; belirlenmiş konular ilk baştan beri hadisin kapsamına girmezler. Zira bunların h&uuml;km&uuml; belirlenmiş konulardır.\r\n\r\n\r\n	Kayda değer olan husus, usul ilminde ki tartışmanın &ouml;nemli kısmı &ldquo;ma la yalemun&rdquo; (bilmedikleri şey) c&uuml;mlesine y&ouml;nelik olmasıdır. Bu doğrultuda geliştirilen istidlalin sonucu olarak h&uuml;km&uuml;n&uuml; bilmediğimiz her şey, m&uuml;ltezim olup sakındıklarımızın dışında kalmaktadır. Elbette vazifeyi tanıma noktasında kusur yapmamak şartıyla. Allame Meclisiye g&ouml;re, bu hadiste ihtimali olan bir başka nokta; olabilir ki İslam &uuml;mmetinin hususiyeti, hadisdeki durumların bazılarının değil b&uuml;t&uuml;n olarak hepsinin &uuml;mmete &ouml;zg&uuml; olmasıdır. Her nekadar bu durumların bazıları &uuml;mmetler arasında m&uuml;şterek ise de.[4]\r\n\r\n\r\n	Bu bağlamda meşhur olan ikinci hadis &ldquo;Rafie&#39;l-kalem&rdquo; yani kalem kaldırılmış anlamında olan nebevi hadistir. Bu rivayet de ehlis&uuml;nnetin kaynak kitaplarında bir ka&ccedil; senetle imam Ali&rsquo;den ve hakeza Peygamberimizin (s.a.a.) hanımı Ayşe den nakledilmiştir\r\n\r\n\r\n	İkinci halife, şuurunu yetirmiş bir kadın hakkında işlediği su&ccedil; nedeniyle kırba&ccedil;lama h&uuml;km&uuml;n&uuml; vermişti. İmam Ali (a) onun i&ccedil;in Peygamberimizden (a) bir s&ouml;z rivayet eder ki bu rivayete g&ouml;re &uuml;&ccedil; kimseden &ldquo;rafie&#39;l-kalem&rdquo; yani şer&#39;i sorumluluk kaldırılmıştır: &quot;\r\n\r\n\r\n	Buluğ &ccedil;ağına girmemiş &ccedil;ocuk, şuuru yerine gelmemiş mecnun ve uykudan uyanmamış kimse.&quot;[5]\r\n	-------------\r\n\r\n\r\n	[1] K&uuml;leyni,&quot;Kafi&quot;,c.2,s.463, Şeyh Saduk,&quot;Tevhid&quot;,s.353, Şeyh Saduk,&quot;Hisal&quot;,c.2,s.417, Meclisi\r\n\r\n\r\n	Muhammed Bakır,&quot;Biharul-Envar&quot;, L&uuml;bnan/Beyrut: Muessestu&#39;l-Vefa, c.2,s.280,\r\n\r\n\r\n	[2] Bkz.Beraet\r\n\r\n\r\n	[3] M&uuml;ntezeri,H&uuml;seyin-Ali, &quot;Nihayetul-Usul&quot;,Ayetullah Burucerdi&#39;nin verdiği usul\r\n\r\n\r\n	derslerinin takrirleri,Birinci Baskı,Kum,Neşr&eacute; Tefekkur,1415 h.k, c.1,2,s.583-584,\r\n\r\n\r\n	[4]. Bkz, &quot; Biharul-Envar&quot;c.2, s. 280\r\n\r\n\r\n	[5] Şeyh Saduk, &quot;Hisal&quot; Kum,1362 h.ş. c.1,s.93-94\r\n\r\n\r\n	H&uuml;rr Amuli, &quot;Vesail-Şşia&quot; , Kum, Muesseseyi Alil-Beyt,1409 h.k, c.28,s.24,\r\n\r\n\r\n	&quot;Biharul-Envar&quot;,c.30,s.681'),(516,'tr527','<p>\r\n	<br />\r\n	Her insanın doğumuyla bir başka doğum ger&ccedil;ekleşir bağlamında bir ka&ccedil; rivayet nakil edilmiştir. Rivayetlerde nakil edildiğine g&ouml;re Allah Teala İblise ş&ouml;yle buyurmuştur: &quot;Sana benzerini vermeden Adem&rsquo;e &ccedil;ocuk vermem. Her insan doğar doğmaz şeytanı da doğar. (Yani) her insanın bir şeytanı vardır.&quot;[1]</p>\r\n\r\n<p>\r\n	Bir başka rivayette Peygamberimiz (a) ş&ouml;yle buyurur:</p>\r\n\r\n<p>\r\n	&quot; Hi&ccedil; kimse yoktur ki beraberinde cinlerden bir yaşıtı vardır. Dediler; Ey Allah&#39;n Res&uuml;l&uuml;! Sizin doğumunuzla birlikte de bir şeytan doğdu mu? Buyurdu: Evet benimle birlikte de bir şeytan doğdu ne var ki Allahın yardımı ile o bana teslim olmuştur ve sadece hayra &ccedil;ağırır (ve ondan bana zarar gelmez).&quot;[2]</p>\r\n\r\n<p>\r\n	Peygamberimizin (a) bu rivayette ki amacı, insanı kendisiyle yaşıt olan şeytanın vesvesesine ve iğvasine karşı uyarmaktır.</p>\r\n\r\n<p>\r\n	Ve insanı şeytanında haberdar ederek ondan m&uuml;mk&uuml;n derecede kendisini kurumaya &ccedil;alışsın.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Buna binaen, Allah peygamberleri insan oğlunun hidayeti i&ccedil;in g&ouml;ndermiş ancak &ouml;te taraftan şeytan ve &ccedil;ocukları sakit ve sessiz oturmuş değillerdir. Bilakis Adem oğlunun ayaklarını kaydırmak i&ccedil;in tuzaklar kurmakla maşguller.</p>\r\n\r\n<p>\r\n	A&ccedil;ıktır ki şeytan sadece gafil olanlar ve Allah&#39;ın y&acirc;dını unutanlara musallat olur. Bu nedenle Allah Kur&#39;anı Kerim de ş&ouml;yle buyurmakta: &ldquo;Kim Rahman&#39;ın zikrini g&ouml;rmezlikten gelirse, ona bir şeytan salarız da o şeytan artık onun yakın dostu olur.&rdquo;[3]</p>\r\n\r\n<p>\r\n	------------<br />\r\n	[1] Meclisi,Muhammed Bakır, &quot;Biharul-Envar&quot;,Muessesetu-Vefa, L&uuml;banan/Beyrut, 1404 h.k.,c.60,s,306</p>\r\n\r\n<p>\r\n	[2]&nbsp; Aynı Kaynak,s.298</p>\r\n\r\n<p>\r\n	[3] Zuhruf, 36</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Her insanın doğumuyla bir başka doğum ger&ccedil;ekleşir bağlamında bir ka&ccedil; rivayet nakil edilmiştir. Rivayetlerde nakil edildiğine g&ouml;re Allah Teala İblise ş&ouml;yle buyurmuştur: &quot;Sana benzerini vermeden Adem&rsquo;e &ccedil;ocuk vermem. Her insan doğar doğmaz şeytanı da doğar. (Yani) her insanın bir şeytanı vardır.&quot;[1]\r\n\r\n\r\n	Bir başka rivayette Peygamberimiz (a) ş&ouml;yle buyurur:\r\n\r\n\r\n	&quot; Hi&ccedil; kimse yoktur ki beraberinde cinlerden bir yaşıtı vardır. Dediler; Ey Allah&#39;n Res&uuml;l&uuml;! Sizin doğumunuzla birlikte de bir şeytan doğdu mu? Buyurdu: Evet benimle birlikte de bir şeytan doğdu ne var ki Allahın yardımı ile o bana teslim olmuştur ve sadece hayra &ccedil;ağırır (ve ondan bana zarar gelmez).&quot;[2]\r\n\r\n\r\n	Peygamberimizin (a) bu rivayette ki amacı, insanı kendisiyle yaşıt olan şeytanın vesvesesine ve iğvasine karşı uyarmaktır.\r\n\r\n\r\n	Ve insanı şeytanında haberdar ederek ondan m&uuml;mk&uuml;n derecede kendisini kurumaya &ccedil;alışsın.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	Buna binaen, Allah peygamberleri insan oğlunun hidayeti i&ccedil;in g&ouml;ndermiş ancak &ouml;te taraftan şeytan ve &ccedil;ocukları sakit ve sessiz oturmuş değillerdir. Bilakis Adem oğlunun ayaklarını kaydırmak i&ccedil;in tuzaklar kurmakla maşguller.\r\n\r\n\r\n	A&ccedil;ıktır ki şeytan sadece gafil olanlar ve Allah&#39;ın y&acirc;dını unutanlara musallat olur. Bu nedenle Allah Kur&#39;anı Kerim de ş&ouml;yle buyurmakta: &ldquo;Kim Rahman&#39;ın zikrini g&ouml;rmezlikten gelirse, ona bir şeytan salarız da o şeytan artık onun yakın dostu olur.&rdquo;[3]\r\n\r\n\r\n	------------\r\n	[1] Meclisi,Muhammed Bakır, &quot;Biharul-Envar&quot;,Muessesetu-Vefa, L&uuml;banan/Beyrut, 1404 h.k.,c.60,s,306\r\n\r\n\r\n	[2]&nbsp; Aynı Kaynak,s.298\r\n\r\n\r\n	[3] Zuhruf, 36','Bu sorunun ayrıntılı cevabı yoktur.');
INSERT INTO `ftcwg_islamquest_qt_tr_tr` VALUES (517,'tr526','<p>\r\n	<br />\r\n	Namazın son selamından sonra başı sağa ve sola &ccedil;evirmek m&uuml;stehap amellerden olup, rivayet kitaplarında da buna işaret edilmiştir. Onun doğru şekli ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	1- Namaz kılan cemaat imamı ise namazın selamını verdikten sonra kıbleden y&uuml;z&uuml;n&uuml; &ccedil;evirmeden sağ g&ouml;z&uuml;yle sağ tarafa bakar.</p>\r\n\r\n<p>\r\n	2- Eğer memum ise, kıbleye doğru imamın selamının cevabında bir selam verir ve biri sağa, diğeri de sola olmak &uuml;zere sola iki selam verir. Tabi solunda başka bir namaz kılan veya duvar olmalıdır. Ama sağında birisi olsa da olmasa da selam vermeyi terketmemelidir.</p>\r\n\r\n<p>\r\n	3- İnsan tek başına namaz kılıyorsa, y&uuml;z&uuml; kıbleye doğru olduğu halde &lsquo;Esselamu Aleykum&rsquo; demeli ve y&uuml;z&uuml;n&uuml; az bir şey sağa doğru, yani burnu biraz şey sağa doğru gelecek şekilde &ccedil;evirmelidir.[1]</p>\r\n\r\n<p>\r\n	Yukarıda anlatılanlardan tek başına namaz kılınanın başını, burun sağa gelecek şekilde &ccedil;evirmesinin m&uuml;stehap olduğu anlaşılmaktadır. Ama cemaatle namaz kılan i&ccedil;in anlatıldığı şekilde y&uuml;z&uuml; sağa ve sola &ccedil;evirmek m&uuml;stehaptır. Belirtmek gerekir ki &uuml;&ccedil; kere elleri yukarı kaldırarak Allah-u Ekber diye tekbir getirmenin m&uuml;stehap olduğu fıkıh kitaplarında zikredilmiştir.[2]</p>\r\n\r\n<p>\r\n	-------------<br />\r\n	[1] -Şeyh Saduk, Men La Yahduruhu&rsquo;l-Fakih, c.1, s.319-320, İntişarat-ı Camiay-ı M&uuml;derrisin, Kum, HK.1413</p>\r\n\r\n<p>\r\n	[2] -Necefi, Muhammed Hasan (el-Cevahir&rsquo;in yazarı), Mecmau&rsquo;r-Resail (Haşiyeli), s.296, M&uuml;essese-i Sahibe&rsquo;z-Zaman (a.s), Meşhed-İran, HK.1415.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Namazın son selamından sonra başı sağa ve sola &ccedil;evirmek m&uuml;stehap amellerden olup, rivayet kitaplarında da buna işaret edilmiştir. Onun doğru şekli ş&ouml;yledir:\r\n\r\n\r\n	1- Namaz kılan cemaat imamı ise namazın selamını verdikten sonra kıbleden y&uuml;z&uuml;n&uuml; &ccedil;evirmeden sağ g&ouml;z&uuml;yle sağ tarafa bakar.\r\n\r\n\r\n	2- Eğer memum ise, kıbleye doğru imamın selamının cevabında bir selam verir ve biri sağa, diğeri de sola olmak &uuml;zere sola iki selam verir. Tabi solunda başka bir namaz kılan veya duvar olmalıdır. Ama sağında birisi olsa da olmasa da selam vermeyi terketmemelidir.\r\n\r\n\r\n	3- İnsan tek başına namaz kılıyorsa, y&uuml;z&uuml; kıbleye doğru olduğu halde &lsquo;Esselamu Aleykum&rsquo; demeli ve y&uuml;z&uuml;n&uuml; az bir şey sağa doğru, yani burnu biraz şey sağa doğru gelecek şekilde &ccedil;evirmelidir.[1]\r\n\r\n\r\n	Yukarıda anlatılanlardan tek başına namaz kılınanın başını, burun sağa gelecek şekilde &ccedil;evirmesinin m&uuml;stehap olduğu anlaşılmaktadır. Ama cemaatle namaz kılan i&ccedil;in anlatıldığı şekilde y&uuml;z&uuml; sağa ve sola &ccedil;evirmek m&uuml;stehaptır. Belirtmek gerekir ki &uuml;&ccedil; kere elleri yukarı kaldırarak Allah-u Ekber diye tekbir getirmenin m&uuml;stehap olduğu fıkıh kitaplarında zikredilmiştir.[2]\r\n\r\n\r\n	-------------\r\n	[1] -Şeyh Saduk, Men La Yahduruhu&rsquo;l-Fakih, c.1, s.319-320, İntişarat-ı Camiay-ı M&uuml;derrisin, Kum, HK.1413\r\n\r\n\r\n	[2] -Necefi, Muhammed Hasan (el-Cevahir&rsquo;in yazarı), Mecmau&rsquo;r-Resail (Haşiyeli), s.296, M&uuml;essese-i Sahibe&rsquo;z-Zaman (a.s), Meşhed-İran, HK.1415.','Bu sorunun ayrıntılı cevabı yoktur.'),(518,'tr525','<p>\r\n	<br />\r\n	Hac ve umre h&uuml;k&uuml;mlerinden biri ihramlıyken avlanmanın haram olduğudur. Maide suresinin 94 ila 96. ayetleri ihramlıyken &ccedil;&ouml;l ve deniz hayvanlarının avlamanın haramlığı hakkındadır. Taaddi ve tecav&uuml;z&uuml;n ne manaya geldiklerine ge&ccedil;meden &ouml;nce, ihramda avlanmanın haram oluşunun felsefesine değinelim. Hac ve umre, insanı maddi d&uuml;nyadan soyutlayan ve tamamen maneviyatla dolu bir d&uuml;nyaya g&ouml;t&uuml;ren ibadetlerdendir. Maddi yaşamın bağları, savaş, &ccedil;ekişme, kinler, cinsel istekler ve maddi lezzetler hac ve umrede t&uuml;m&uuml;yle kenara itilir ve insan bir t&uuml;r meşru ilahi riyazete &ccedil;ekilir. İhramdayken avlanmanın tahrimide galiba bu y&uuml;zdendir.[1]</p>\r\n\r\n<p>\r\n	Bu h&uuml;k&uuml;m &ouml;yle dakik konulmuş ki yalnızca avlanmak değil aynı zamanda hayvanların yerini avcılara s&ouml;ylemek bile haramdır. Nitekim bir rivayette İmam Sadık (a.s) ashabından birine ş&ouml;yle buyuruyor: &lsquo;Haremin i&ccedil;inde olsun, dışında olsun ihramlıyken asla avlanmayı helal bilme! İhramlı olmasan bile haremde avlanma hakkın yoktur. Yine avın yerini avlamaları i&ccedil;in ihramlı ve ihramsıza s&ouml;yleme, işaret bile etme ki (senin bu işinle) avlanmayı helal bilsin. Zira bu iş bilerek yapanın &uuml;zerine keffaret getirir.&rsquo;[2]</p>\r\n\r\n<p>\r\n	Dolayısıyla &lsquo;Haddi Aşan&rsquo;dan maksat, bu h&uuml;k&uuml;mden (av yasağından) sonra kim ilahi emri &ccedil;iğner ve avlanırsa şiddetli bir azaba tutulacağıdır. Bu y&uuml;zden azabın nedeni Allah&rsquo;ın h&uuml;km&uuml;nden y&uuml;z &ccedil;evirmek olacaktır. Azaptan kasıt ise ahiretteki cehennem azabıdır. Ama d&uuml;nyevi dertlerde olabilir.[3] Dolayısıyla g&uuml;nahta ısrar edip tekrar etmek &ccedil;ok tehlikeli olup akıbeti &ccedil;ok k&ouml;t&uuml;d&uuml;r.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	------------<br />\r\n	[1] -Mekarim Şirazi, Nasır, Tefsir-i N&uuml;mune, c.5, s.88-89, Daru&rsquo;l-K&uuml;t&uuml;b&uuml;&rsquo;l İslamiyye, Tahran.</p>\r\n\r\n<p>\r\n	[2] -H&uuml;r Amuli, Muhammed b. el-Hasan, Vesail-uş Şia, c.5, s.75, M&uuml;esseset-&uuml; Alu&rsquo;l-Beyt, Kum, 1. Baskı, HK.1409.</p>\r\n\r\n<p>\r\n	[3] -Ravendi, Kutbuddin, Fıkhu&rsquo;l-Kur&rsquo;an Fi Şerhi&rsquo;l-Ayati&rsquo;l-Ahkam, c.1, s.306, Kitaphane-i Ayetullah Maraşi, Kum, HK.1405.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Hac ve umre h&uuml;k&uuml;mlerinden biri ihramlıyken avlanmanın haram olduğudur. Maide suresinin 94 ila 96. ayetleri ihramlıyken &ccedil;&ouml;l ve deniz hayvanlarının avlamanın haramlığı hakkındadır. Taaddi ve tecav&uuml;z&uuml;n ne manaya geldiklerine ge&ccedil;meden &ouml;nce, ihramda avlanmanın haram oluşunun felsefesine değinelim. Hac ve umre, insanı maddi d&uuml;nyadan soyutlayan ve tamamen maneviyatla dolu bir d&uuml;nyaya g&ouml;t&uuml;ren ibadetlerdendir. Maddi yaşamın bağları, savaş, &ccedil;ekişme, kinler, cinsel istekler ve maddi lezzetler hac ve umrede t&uuml;m&uuml;yle kenara itilir ve insan bir t&uuml;r meşru ilahi riyazete &ccedil;ekilir. İhramdayken avlanmanın tahrimide galiba bu y&uuml;zdendir.[1]\r\n\r\n\r\n	Bu h&uuml;k&uuml;m &ouml;yle dakik konulmuş ki yalnızca avlanmak değil aynı zamanda hayvanların yerini avcılara s&ouml;ylemek bile haramdır. Nitekim bir rivayette İmam Sadık (a.s) ashabından birine ş&ouml;yle buyuruyor: &lsquo;Haremin i&ccedil;inde olsun, dışında olsun ihramlıyken asla avlanmayı helal bilme! İhramlı olmasan bile haremde avlanma hakkın yoktur. Yine avın yerini avlamaları i&ccedil;in ihramlı ve ihramsıza s&ouml;yleme, işaret bile etme ki (senin bu işinle) avlanmayı helal bilsin. Zira bu iş bilerek yapanın &uuml;zerine keffaret getirir.&rsquo;[2]\r\n\r\n\r\n	Dolayısıyla &lsquo;Haddi Aşan&rsquo;dan maksat, bu h&uuml;k&uuml;mden (av yasağından) sonra kim ilahi emri &ccedil;iğner ve avlanırsa şiddetli bir azaba tutulacağıdır. Bu y&uuml;zden azabın nedeni Allah&rsquo;ın h&uuml;km&uuml;nden y&uuml;z &ccedil;evirmek olacaktır. Azaptan kasıt ise ahiretteki cehennem azabıdır. Ama d&uuml;nyevi dertlerde olabilir.[3] Dolayısıyla g&uuml;nahta ısrar edip tekrar etmek &ccedil;ok tehlikeli olup akıbeti &ccedil;ok k&ouml;t&uuml;d&uuml;r.&nbsp; &nbsp;\r\n\r\n\r\n	------------\r\n	[1] -Mekarim Şirazi, Nasır, Tefsir-i N&uuml;mune, c.5, s.88-89, Daru&rsquo;l-K&uuml;t&uuml;b&uuml;&rsquo;l İslamiyye, Tahran.\r\n\r\n\r\n	[2] -H&uuml;r Amuli, Muhammed b. el-Hasan, Vesail-uş Şia, c.5, s.75, M&uuml;esseset-&uuml; Alu&rsquo;l-Beyt, Kum, 1. Baskı, HK.1409.\r\n\r\n\r\n	[3] -Ravendi, Kutbuddin, Fıkhu&rsquo;l-Kur&rsquo;an Fi Şerhi&rsquo;l-Ayati&rsquo;l-Ahkam, c.1, s.306, Kitaphane-i Ayetullah Maraşi, Kum, HK.1405.','Bu sorunun ayrıntılı cevabı yoktur.'),(519,'tr524','<p>\r\n	<br />\r\n	Sorudaki ayet Maide suresinde ihramlıyken avlanmanın yasak olduğunu bildiren ayetlerden sonra gelmiştir. Burada Allah Teala, kendisinin koyduğu sınırları aşandan, yani ihramlıyken avlanmanın haram oluşuna uymayan ve avlanan kimseden intikam alacaktır. Dolayısıyla Allah&rsquo;ın intikam almasının nedeni g&uuml;nahta ısrar etmektir.[1] İhram halindeyken haram olan avlanmayı tekrar yaparsa Allah ondan intikam alır. Ayetin demek istediği şey, bu g&uuml;nah o kadar b&uuml;y&uuml;k ki, bunda ısrar edenlerin telafi yolları kalmayacağıdır. Başlangı&ccedil;ta keffaret ve t&ouml;vbeyle telafi olsa da tekrar edildiğinde Allah su&ccedil;lulardan intikam alacaktır. Zira, o galip gelen ve intikam alıcıdır. B&ouml;yle bir ifade kulun g&uuml;nahının b&uuml;y&uuml;kl&uuml;ğ&uuml;n&uuml; g&ouml;sterir.[2]&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	------------<br />\r\n	[1] - Muğniye, Muhammed Cevad, Tefsiru&rsquo;l-Kaşif, c.3, s.128, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HK.1424</p>\r\n\r\n<p>\r\n	[2]- Emin, Seyyide Nusret, Mahzenu&rsquo;l-İrfan Der Tefsir-i Kur&rsquo;an, c.4, s.385, Nehzet-i Zenan-ı M&uuml;selman, Tahran, HŞ.1361.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Sorudaki ayet Maide suresinde ihramlıyken avlanmanın yasak olduğunu bildiren ayetlerden sonra gelmiştir. Burada Allah Teala, kendisinin koyduğu sınırları aşandan, yani ihramlıyken avlanmanın haram oluşuna uymayan ve avlanan kimseden intikam alacaktır. Dolayısıyla Allah&rsquo;ın intikam almasının nedeni g&uuml;nahta ısrar etmektir.[1] İhram halindeyken haram olan avlanmayı tekrar yaparsa Allah ondan intikam alır. Ayetin demek istediği şey, bu g&uuml;nah o kadar b&uuml;y&uuml;k ki, bunda ısrar edenlerin telafi yolları kalmayacağıdır. Başlangı&ccedil;ta keffaret ve t&ouml;vbeyle telafi olsa da tekrar edildiğinde Allah su&ccedil;lulardan intikam alacaktır. Zira, o galip gelen ve intikam alıcıdır. B&ouml;yle bir ifade kulun g&uuml;nahının b&uuml;y&uuml;kl&uuml;ğ&uuml;n&uuml; g&ouml;sterir.[2]&nbsp; &nbsp;\r\n\r\n\r\n	------------\r\n	[1] - Muğniye, Muhammed Cevad, Tefsiru&rsquo;l-Kaşif, c.3, s.128, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HK.1424\r\n\r\n\r\n	[2]- Emin, Seyyide Nusret, Mahzenu&rsquo;l-İrfan Der Tefsir-i Kur&rsquo;an, c.4, s.385, Nehzet-i Zenan-ı M&uuml;selman, Tahran, HŞ.1361.','Bu sorunun ayrıntılı cevabı yoktur.'),(520,'tr523','<p>\r\n	Taklit merciilerinin bu soruya verdikleri cevap ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	Hamanei: Kocanın malını kullanmayı gerektirmiyorsa izin almak gerekmez. Ancak namahremle irtibat kurmak genelde fesat doğuracağından veya g&uuml;naha d&uuml;şme tehlikesi olduğundan caiz değildir.</p>\r\n\r\n<p>\r\n	Sistani: Namahremle irtibat hi&ccedil; bir şekilde caiz değildir.</p>\r\n\r\n<p>\r\n	Safi Gulpaygani: Genel olarak kocası izin dahi verse b&ouml;yle irtibatlar caiz değildir.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Taklit merciilerinin bu soruya verdikleri cevap ş&ouml;yledir:\r\n\r\n\r\n	Hamanei: Kocanın malını kullanmayı gerektirmiyorsa izin almak gerekmez. Ancak namahremle irtibat kurmak genelde fesat doğuracağından veya g&uuml;naha d&uuml;şme tehlikesi olduğundan caiz değildir.\r\n\r\n\r\n	Sistani: Namahremle irtibat hi&ccedil; bir şekilde caiz değildir.\r\n\r\n\r\n	Safi Gulpaygani: Genel olarak kocası izin dahi verse b&ouml;yle irtibatlar caiz değildir.\r\n\r\n\r\n	&nbsp;','Bu sorunun ayrıntılı cevabı yoktur.'),(521,'tr522','<p>\r\n	<br />\r\n	&nbsp;Şii [1] ve bazı s&uuml;nni [2] kaynaklarda &ccedil;eşitli ibarelerle İslam Peygamberinden (s.a.a) &lsquo;Erbain&rsquo; diye meşhur olan hadiste, kırk hadis ezberlemeye &ouml;nemle tavsiye edilmiştir. &Ouml;rneğin: &lsquo;&Uuml;mmetimdem kim, halkın ihtiya&ccedil; duyduğu hadislerimden kırkını ezberlerse Allah onu kıyamette fakih ve alim olarak haşredecektir.&rsquo; [3] Bu hadisin manevi tevat&uuml;r&uuml; [4] olup, sahihtir.</p>\r\n\r\n<p>\r\n	Hadis, Erbain yazmada bir mihver olmuş ve alimleri erbain kitaplarını yazmaya teşvik etmiştir. Bu kitaplar, Masumların (a.s) itikadi ve ahlaki alanındaki hadislerinden kırk tanesi derlenerek yazılmış, bazılarına a&ccedil;ıklamada yazılmıştır. Dolayısıyla s&ouml;z konusu rivayetin belli bir &ouml;l&ccedil;&uuml;t&uuml; yoktur. İnsanın d&uuml;nya ve ahiretine faydalı olacak ve amel edebileceği her hadisi kapsamaktadır.</p>\r\n\r\n<p>\r\n	Allame Meclisi, s&ouml;z konusu rivayette hadis ezberlemenin aşamaları ve temelleri olduğunu s&ouml;ylemektedir ki &ouml;zeti ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	1) Hadisin lafızlarını ezberlemek manasındaki hadis ezberlemek. &Ouml;rneğin, kalbinde tutmak, yazıya ge&ccedil;mek, hadisin s&ouml;zlerini d&uuml;zeltmek vb. şekillerde hadisleri ezberlemek ve korumak.</p>\r\n\r\n<p>\r\n	2) Hadisin manasına dikkat etmek, &uuml;zerinde tefekk&uuml;r etmek, islami ahkam ve &ouml;ğretileri ondan &ccedil;ıkarmak manasındaki hadis ezberlemek.</p>\r\n\r\n<p>\r\n	3) İ&ccedil;eriğine amel etmek manasındaki hadis ezberlemek. [5]</p>\r\n\r\n<p>\r\n	------------<br />\r\n	[1] -&Ouml;rneğin: Şeyh Saduk, Sevabu&rsquo;l-A&rsquo;mal ve İkabu&rsquo;l-A&rsquo;mal, s.134, Daru&rsquo;ş-Şerif er-Raziy, Li&rsquo;n-Neşr, Kum, 2. Baskı, HK.1406; H&uuml;r Amuli, Muhammed b. el-Hasan, Vesail-uş Şia, c.27, s.94, M&uuml;esseset-&uuml; Ali&rsquo;l-Beyt, Kum, 1. Baskı, HK.1409</p>\r\n\r\n<p>\r\n	[2] -&Ouml;rneğin: Suyuti, Celaleddin, ed-Durru&rsquo;l-Mansur Fi Tefsiri&rsquo;l-Me&rsquo;sur, c.5, s.343, Naşir: Kitaphane-i Ayetullah Necefi, Kum, HK.1404; Askalani, İbn-i Hacer, el-İsabet&uuml; Fi Temyizi&rsquo;s-Sahabe, c.6, s.381, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İlmiyye, Beyrut, 1. Baskı, HK.1415 &nbsp;</p>\r\n\r\n<p>\r\n	[3] -Sevabu&rsquo;l-A&rsquo;mal ve İkabu&rsquo;l-A&rsquo;mal, s.134; Muhammed b. el-Hasan, Vesail-uş Şia, c.27, s.94.</p>\r\n\r\n<p>\r\n	[4] -Dizin: Lafzi, Manevi ve İcmali M&uuml;tevatir Hadislerin &Ouml;l&ccedil;&uuml;s&uuml;: Soru:&nbsp;&nbsp; 12679 (Site: 12430)</p>\r\n\r\n<p>\r\n	[5] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.2, s.156-158, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1404</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','&nbsp;Şii [1] ve bazı s&uuml;nni [2] kaynaklarda &ccedil;eşitli ibarelerle İslam Peygamberinden (s.a.a) &lsquo;Erbain&rsquo; diye meşhur olan hadiste, kırk hadis ezberlemeye &ouml;nemle tavsiye edilmiştir. &Ouml;rneğin: &lsquo;&Uuml;mmetimdem kim, halkın ihtiya&ccedil; duyduğu hadislerimden kırkını ezberlerse Allah onu kıyamette fakih ve alim olarak haşredecektir.&rsquo; [3] Bu hadisin manevi tevat&uuml;r&uuml; [4] olup, sahihtir.\r\n\r\n\r\n	Hadis, Erbain yazmada bir mihver olmuş ve alimleri erbain kitaplarını yazmaya teşvik etmiştir. Bu kitaplar, Masumların (a.s) itikadi ve ahlaki alanındaki hadislerinden kırk tanesi derlenerek yazılmış, bazılarına a&ccedil;ıklamada yazılmıştır. Dolayısıyla s&ouml;z konusu rivayetin belli bir &ouml;l&ccedil;&uuml;t&uuml; yoktur. İnsanın d&uuml;nya ve ahiretine faydalı olacak ve amel edebileceği her hadisi kapsamaktadır.\r\n\r\n\r\n	Allame Meclisi, s&ouml;z konusu rivayette hadis ezberlemenin aşamaları ve temelleri olduğunu s&ouml;ylemektedir ki &ouml;zeti ş&ouml;yledir:\r\n\r\n\r\n	1) Hadisin lafızlarını ezberlemek manasındaki hadis ezberlemek. &Ouml;rneğin, kalbinde tutmak, yazıya ge&ccedil;mek, hadisin s&ouml;zlerini d&uuml;zeltmek vb. şekillerde hadisleri ezberlemek ve korumak.\r\n\r\n\r\n	2) Hadisin manasına dikkat etmek, &uuml;zerinde tefekk&uuml;r etmek, islami ahkam ve &ouml;ğretileri ondan &ccedil;ıkarmak manasındaki hadis ezberlemek.\r\n\r\n\r\n	3) İ&ccedil;eriğine amel etmek manasındaki hadis ezberlemek. [5]\r\n\r\n\r\n	------------\r\n	[1] -&Ouml;rneğin: Şeyh Saduk, Sevabu&rsquo;l-A&rsquo;mal ve İkabu&rsquo;l-A&rsquo;mal, s.134, Daru&rsquo;ş-Şerif er-Raziy, Li&rsquo;n-Neşr, Kum, 2. Baskı, HK.1406; H&uuml;r Amuli, Muhammed b. el-Hasan, Vesail-uş Şia, c.27, s.94, M&uuml;esseset-&uuml; Ali&rsquo;l-Beyt, Kum, 1. Baskı, HK.1409\r\n\r\n\r\n	[2] -&Ouml;rneğin: Suyuti, Celaleddin, ed-Durru&rsquo;l-Mansur Fi Tefsiri&rsquo;l-Me&rsquo;sur, c.5, s.343, Naşir: Kitaphane-i Ayetullah Necefi, Kum, HK.1404; Askalani, İbn-i Hacer, el-İsabet&uuml; Fi Temyizi&rsquo;s-Sahabe, c.6, s.381, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İlmiyye, Beyrut, 1. Baskı, HK.1415 &nbsp;\r\n\r\n\r\n	[3] -Sevabu&rsquo;l-A&rsquo;mal ve İkabu&rsquo;l-A&rsquo;mal, s.134; Muhammed b. el-Hasan, Vesail-uş Şia, c.27, s.94.\r\n\r\n\r\n	[4] -Dizin: Lafzi, Manevi ve İcmali M&uuml;tevatir Hadislerin &Ouml;l&ccedil;&uuml;s&uuml;: Soru:&nbsp;&nbsp; 12679 (Site: 12430)\r\n\r\n\r\n	[5] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.2, s.156-158, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1404','Bu sorunun ayrıntılı cevabı yoktur.'),(522,'tr521','<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">&lsquo;Kesir&uuml;&rsquo;ş-Şekk&rsquo;in (&Ccedil;ok Ş&uuml;phe Edenin) ş&uuml;phesi yoktur.&rsquo; kaidesine g&ouml;re &ccedil;ok ş&uuml;phe eden kimse ş&uuml;phesine itina etmemelidir. Fakihlerin &ccedil;oğuna g&ouml;re bu kaide sadece namaza &ouml;zg&uuml; olmayıp, abdest, gus&uuml;l ve teyemm&uuml;m gibi namazın mukeddamatını da kapsarken hac, muameleler, itikatlar gibi terkipli ibadetleri de i&ccedil;ine almaktadır. Bu g&ouml;r&uuml;şte olanlar &lsquo;Kesir&uuml;&rsquo;ş-Şekkin ş&uuml;phesi yoktur&rsquo; kaidesi gibi delillerin genelliğinin nedenine dayanmışlardır. Ancak b&ouml;yle biri &lsquo;Kesir&uuml;&rsquo;ş-Şekk&rsquo;in şartlarını taşımalı ve ş&uuml;phesi vesveseden kaynaklanmalıdır, &ouml;yle ki halk kendisine kesir&uuml;&rsquo;ş-şekk diyecek derecede olmalıdır. <span>&nbsp;&nbsp;</span></span></p>\r\n','<p>\r\n	<br />\r\n	&nbsp;&lsquo;Kesir&uuml;&rsquo;ş-Şekkin (&Ccedil;ok Ş&uuml;phe Edenin) ş&uuml;phesi yoktur.&rsquo; kaidesine g&ouml;re &ccedil;ok ş&uuml;phe eden kimse ş&uuml;phesine itina etmemelidir. Ancak bu kaide ibadetlerin yanı sıra muameleler, kul hakkı, itikatlar vs. gibi şeyleride kapsayıp kapsamadığı konusunda birka&ccedil; g&ouml;r&uuml;ş vardır.</p>\r\n\r\n<p>\r\n	1- Fakihlerin &Ccedil;oğunluğunun G&ouml;r&uuml;ş&uuml;: Onlara g&ouml;re bu kaide namaza &ouml;zg&uuml; olmayıp, abdest, gus&uuml;l ve teyemm&uuml;m gibi namazın mukeddamatını, yine hac, muameleler, itikatlar gibi terkipli ibadetleri de i&ccedil;ine almaktadır. Bu g&ouml;r&uuml;şte olanlar &lsquo;Kesir&uuml;&rsquo;ş-Şekkin ş&uuml;phesi yoktur.&rsquo; kaidesi gibi delillerin genelliğinin nedenine dayanmışlardır. [1] Ancak b&ouml;yle biri &lsquo;Kesir&uuml;&rsquo;ş-Şekk&rsquo;in şartlarını taşımalı ve ş&uuml;phesi vesveseden kaynaklanmalıdır, &ouml;yle ki halk kendisine kesir&uuml;&rsquo;ş-şekk diyecek derecede olmalıdır. Bu y&uuml;zden diyorlar ki:</p>\r\n\r\n<p>\r\n	a) Vesveseden kaynaklanan ş&uuml;pheye itina edilmemelidir. [2]</p>\r\n\r\n<p>\r\n	b) Misafirliğe giden kimse yiyeceği yemekten &ccedil;ok ş&uuml;phe ederse ş&uuml;phesine itina etmemeli ve helal olduğunu varsayıp yemelidir. [3]</p>\r\n\r\n<p>\r\n	c) Kul hakkı konusunda veseveseli insan ş&uuml;phesine itina etmemeli ve onun doğru olduğunu var saymalıdır. [4]</p>\r\n\r\n<p>\r\n	d) İbadi ve gayri ibadi amellerinde &ccedil;eşitli ş&uuml;phelere kapılan kimsenin g&ouml;revi kesir&uuml;&rsquo;ş-şekk&rsquo;in şartlarını taşıyorsa ş&uuml;phesine itina etmemelidir. [5]</p>\r\n\r\n<p>\r\n	e) Allah&rsquo;a ve Peygamber&rsquo;e (s.a.a) iman edipte kendilerinde vesvese g&ouml;r&uuml;len ve bunun i&ccedil;in araştırma yapan kimseler temizdir ve b&ouml;yle vesveselerin zararı yoktur; [6] yani kafir olmazlar ve necis değildirler.</p>\r\n\r\n<p>\r\n	2- Bazı Fakihlerin G&ouml;r&uuml;ş&uuml;: Onlara g&ouml;re bu kaide yalnızca namaza &ouml;zg&uuml; olup, başka yerlerde uygulanamaz. Başka yerlerin kendi kaidelerinin uygulanması gerektiğini s&ouml;ylemekteler. [7]</p>\r\n\r\n<p>\r\n	Bu b&ouml;l&uuml;mde ş&uuml;phe ve ter&uuml;dd&uuml;t hakkında bazı noktalara değineceğiz:</p>\r\n\r\n<p>\r\n	1- Vesvese, ş&uuml;phe ve teredd&uuml;t şeytanın telkin ve tehlikelerindendir. İtminan, yakin ve sebat ise rahmani ve melekuti feyizlerdendir. Şeytan, Allah&rsquo;ın kullarını doğru ve hak yoldan &ccedil;ıkarmak i&ccedil;in &ccedil;eşitli vesile ve hileleler kullanır. O hileci olduğu i&ccedil;in kimi nasıl yoldan &ccedil;ıkaracığını iyi bilir ve herkesin durumuna g&ouml;re bir metot bulur. Bu vesveselerle m&uuml;cadele etmenin en iyi yolu, şeytanın telkinlerine itina etmemektir. Şeytan insana k&ouml;t&uuml; ve batıl d&uuml;ş&uuml;ncelere y&ouml;nelttiği zaman kafasını başka yerlere vermelidir.</p>\r\n\r\n<p>\r\n	2- İnsan akıl ve fikir sahibi bir valık olduğu i&ccedil;in hak yolu bulmalı ve ona uymalıdır. İnsanın mana dolu bir d&uuml;nyaya ve temiz bir yaşama ulaşması i&ccedil;in bu yolda ameli ve fikirsel olarak d&uuml;zenli ve metotlu bir &ccedil;aba harcaması gerekir. Bu alanda ne kadar &ccedil;ok &ccedil;aba harcansa azdır. Bu &ccedil;aba herkesin &ouml;demesi gereken bir bedeldir. Onu sağlamlaştırmak gereker ki d&uuml;ş&uuml;nce sistemi ve kurumu sarsılmalardan g&uuml;vende kalıp darbe yemesin. Bu hareketin başlangı&ccedil; noktası &lsquo;Alem ve insan varlığı&rsquo; hakkında tefekk&uuml;r, araştırma ve sonuca ulaşmaktır. Bu yolda insanın ş&uuml;phe ve teredd&uuml;te d&uuml;şmesi doğal olup, b&ouml;yle şeyler sadece bir takım zihinsel endişelerdir. Her zaman zararlı ve saptırıcı değildir. Aksine bazen yakine ve daha &uuml;st mertebelere &ccedil;ıkmak i&ccedil;in bir k&ouml;pr&uuml;d&uuml;r. Ancak insan bu merhaleden hızla ge&ccedil;meli ve orada durmamalıdır. Zira orada duraksamak zararlıdır. [8]</p>\r\n\r\n<p>\r\n	Son olarak taklit merciilerinin soruya verdikleri cevapları getiriyoruz: [9]</p>\r\n\r\n<p>\r\n	Hamanei: &Ccedil;ok ş&uuml;phe eden kimseye &lsquo;kesir&uuml;&rsquo;ş-şek&rsquo; denir. Bir kişi bir namazda &uuml;&ccedil; kere veya peş peşe gelen &uuml;&ccedil; namazda (mesela sabah, &ouml;ğle ve ikindi namazlarında) ş&uuml;pheye d&uuml;şerse kesir&uuml;&rsquo;ş-şek&rsquo;dir. &Ccedil;ok ş&uuml;phe etmesi gazap, korku veya kaygıdan dolayı olursa ş&uuml;phesine itina etmemelidir. Ve kesir&uuml;&rsquo;ş-şek normal hale d&ouml;nmediği s&uuml;rece ş&uuml;phesine itina etmemelidir.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Mekarim Şirazi: Bizim fetvamıza g&ouml;re kesir&uuml;&rsquo;ş-şek, yani &ccedil;ok ş&uuml;phe eden kimse, ister namazın rekatlarında olsun, ister b&ouml;l&uuml;mlerinde, ister şartlarında, ş&uuml;phesine itina etmemelidir.</p>\r\n\r\n<p>\r\n	&nbsp;&Ccedil;ok ş&uuml;phe eden kimseye kesir&uuml;&rsquo;ş-şek denir. Bir namazda &uuml;&ccedil; kere veya peş peşe gelen &uuml;&ccedil; namazda ş&uuml;pheye d&uuml;şen kimse kesir&uuml;&rsquo;ş-şek&rsquo;dir.</p>\r\n\r\n<p>\r\n	Safi Gulpaygani: Kesir&uuml;&rsquo;ş-şek, genel olarak ister namazın zikirlerinde olsun, ister rekatlarında, ister r&uuml;ku ve secde gibi fiilerinde ş&uuml;phesine itina etmemelidir. &nbsp;</p>\r\n\r\n<p>\r\n	Sistani: Evet.</p>\r\n\r\n<p>\r\n	&nbsp;\r\n	<p>\r\n		-------------<br />\r\n		[1] -Musevi Bocnurdi, Seyyid Hasan, el-Kavaidu&rsquo;l Fıkhiyye, Tahkik ve Tashih: Mehrizi, Mehdi ve Dirayeti, Muhammed Hasan&rsquo;ın tashih ve tahkiki, c.2, s.353-356, Neşru&rsquo;l-Hadi, Kum, 1. Baskı, HK.1419; Tabatabi Kummi, Seyyid Taki, el-Envaru&rsquo;l-Behiyye Fi&rsquo;l-Kavaidi&rsquo;l-Fıkhıyye, s.190-191, İntişarat-ı Mahallati, Kum, 1. Baskı, HK:1423; Tebrizi, Yeni İstiftaat, c.2, s.71, Soru:325, Kum, 1. Baskı, Bi Na ve Bi Ta.</p>\r\n</p>\r\n\r\n<p>\r\n	[2] -İmam Humeyni, Seyyid Ruhullah, İstiftaat, c.1, s.169, Soru:158, Defter-i İntişarat-ı İslami, Kum, 5. Baskı, HK.1422.</p>\r\n\r\n<p>\r\n	[3] -a.g.e. s.110, Soru:295</p>\r\n\r\n<p>\r\n	[4] -Tebrizi, Yeni İstiftaat, c.2, s.71.</p>\r\n\r\n<p>\r\n	[5] -Behcet, Muhammed Taki, İstiftaat, c.1, s.169, Soru:2302, Neşr-i Defter-i Hz. Ayetullah Behcet, Kum, 1. Baskı, HK.1428.</p>\r\n\r\n<p>\r\n	[6] -Mekarim Şirazi, Nasır, Risale-i Tevzihu&rsquo;l-Mesail, s.36, M.114, İntişarat-ı Medrese-i İmam Ali b. Ebi Talib (a.s), Kum, 5. Ve 2. Baskı, HK.1429.</p>\r\n\r\n<p>\r\n	[7] -Bkz: el-Kavaidu&rsquo;l Fıkhiyye, c.2, s.355 ve 356.</p>\r\n\r\n<p>\r\n	[8] -Dizin : İtikatta Ş&uuml;phe: 13253 (Site:&nbsp;&nbsp; 13022)</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','&lsquo;Kesir&uuml;&rsquo;ş-Şekk&rsquo;in (&Ccedil;ok Ş&uuml;phe Edenin) ş&uuml;phesi yoktur.&rsquo; kaidesine g&ouml;re &ccedil;ok ş&uuml;phe eden kimse ş&uuml;phesine itina etmemelidir. Fakihlerin &ccedil;oğuna g&ouml;re bu kaide sadece namaza &ouml;zg&uuml; olmayıp, abdest, gus&uuml;l ve teyemm&uuml;m gibi namazın mukeddamatını da kapsarken hac, muameleler, itikatlar gibi terkipli ibadetleri de i&ccedil;ine almaktadır. Bu g&ouml;r&uuml;şte olanlar &lsquo;Kesir&uuml;&rsquo;ş-Şekkin ş&uuml;phesi yoktur&rsquo; kaidesi gibi delillerin genelliğinin nedenine dayanmışlardır. Ancak b&ouml;yle biri &lsquo;Kesir&uuml;&rsquo;ş-Şekk&rsquo;in şartlarını taşımalı ve ş&uuml;phesi vesveseden kaynaklanmalıdır, &ouml;yle ki halk kendisine kesir&uuml;&rsquo;ş-şekk diyecek derecede olmalıdır. &nbsp;&nbsp;','&nbsp;&lsquo;Kesir&uuml;&rsquo;ş-Şekkin (&Ccedil;ok Ş&uuml;phe Edenin) ş&uuml;phesi yoktur.&rsquo; kaidesine g&ouml;re &ccedil;ok ş&uuml;phe eden kimse ş&uuml;phesine itina etmemelidir. Ancak bu kaide ibadetlerin yanı sıra muameleler, kul hakkı, itikatlar vs. gibi şeyleride kapsayıp kapsamadığı konusunda birka&ccedil; g&ouml;r&uuml;ş vardır.\r\n\r\n\r\n	1- Fakihlerin &Ccedil;oğunluğunun G&ouml;r&uuml;ş&uuml;: Onlara g&ouml;re bu kaide namaza &ouml;zg&uuml; olmayıp, abdest, gus&uuml;l ve teyemm&uuml;m gibi namazın mukeddamatını, yine hac, muameleler, itikatlar gibi terkipli ibadetleri de i&ccedil;ine almaktadır. Bu g&ouml;r&uuml;şte olanlar &lsquo;Kesir&uuml;&rsquo;ş-Şekkin ş&uuml;phesi yoktur.&rsquo; kaidesi gibi delillerin genelliğinin nedenine dayanmışlardır. [1] Ancak b&ouml;yle biri &lsquo;Kesir&uuml;&rsquo;ş-Şekk&rsquo;in şartlarını taşımalı ve ş&uuml;phesi vesveseden kaynaklanmalıdır, &ouml;yle ki halk kendisine kesir&uuml;&rsquo;ş-şekk diyecek derecede olmalıdır. Bu y&uuml;zden diyorlar ki:\r\n\r\n\r\n	a) Vesveseden kaynaklanan ş&uuml;pheye itina edilmemelidir. [2]\r\n\r\n\r\n	b) Misafirliğe giden kimse yiyeceği yemekten &ccedil;ok ş&uuml;phe ederse ş&uuml;phesine itina etmemeli ve helal olduğunu varsayıp yemelidir. [3]\r\n\r\n\r\n	c) Kul hakkı konusunda veseveseli insan ş&uuml;phesine itina etmemeli ve onun doğru olduğunu var saymalıdır. [4]\r\n\r\n\r\n	d) İbadi ve gayri ibadi amellerinde &ccedil;eşitli ş&uuml;phelere kapılan kimsenin g&ouml;revi kesir&uuml;&rsquo;ş-şekk&rsquo;in şartlarını taşıyorsa ş&uuml;phesine itina etmemelidir. [5]\r\n\r\n\r\n	e) Allah&rsquo;a ve Peygamber&rsquo;e (s.a.a) iman edipte kendilerinde vesvese g&ouml;r&uuml;len ve bunun i&ccedil;in araştırma yapan kimseler temizdir ve b&ouml;yle vesveselerin zararı yoktur; [6] yani kafir olmazlar ve necis değildirler.\r\n\r\n\r\n	2- Bazı Fakihlerin G&ouml;r&uuml;ş&uuml;: Onlara g&ouml;re bu kaide yalnızca namaza &ouml;zg&uuml; olup, başka yerlerde uygulanamaz. Başka yerlerin kendi kaidelerinin uygulanması gerektiğini s&ouml;ylemekteler. [7]\r\n\r\n\r\n	Bu b&ouml;l&uuml;mde ş&uuml;phe ve ter&uuml;dd&uuml;t hakkında bazı noktalara değineceğiz:\r\n\r\n\r\n	1- Vesvese, ş&uuml;phe ve teredd&uuml;t şeytanın telkin ve tehlikelerindendir. İtminan, yakin ve sebat ise rahmani ve melekuti feyizlerdendir. Şeytan, Allah&rsquo;ın kullarını doğru ve hak yoldan &ccedil;ıkarmak i&ccedil;in &ccedil;eşitli vesile ve hileleler kullanır. O hileci olduğu i&ccedil;in kimi nasıl yoldan &ccedil;ıkaracığını iyi bilir ve herkesin durumuna g&ouml;re bir metot bulur. Bu vesveselerle m&uuml;cadele etmenin en iyi yolu, şeytanın telkinlerine itina etmemektir. Şeytan insana k&ouml;t&uuml; ve batıl d&uuml;ş&uuml;ncelere y&ouml;nelttiği zaman kafasını başka yerlere vermelidir.\r\n\r\n\r\n	2- İnsan akıl ve fikir sahibi bir valık olduğu i&ccedil;in hak yolu bulmalı ve ona uymalıdır. İnsanın mana dolu bir d&uuml;nyaya ve temiz bir yaşama ulaşması i&ccedil;in bu yolda ameli ve fikirsel olarak d&uuml;zenli ve metotlu bir &ccedil;aba harcaması gerekir. Bu alanda ne kadar &ccedil;ok &ccedil;aba harcansa azdır. Bu &ccedil;aba herkesin &ouml;demesi gereken bir bedeldir. Onu sağlamlaştırmak gereker ki d&uuml;ş&uuml;nce sistemi ve kurumu sarsılmalardan g&uuml;vende kalıp darbe yemesin. Bu hareketin başlangı&ccedil; noktası &lsquo;Alem ve insan varlığı&rsquo; hakkında tefekk&uuml;r, araştırma ve sonuca ulaşmaktır. Bu yolda insanın ş&uuml;phe ve teredd&uuml;te d&uuml;şmesi doğal olup, b&ouml;yle şeyler sadece bir takım zihinsel endişelerdir. Her zaman zararlı ve saptırıcı değildir. Aksine bazen yakine ve daha &uuml;st mertebelere &ccedil;ıkmak i&ccedil;in bir k&ouml;pr&uuml;d&uuml;r. Ancak insan bu merhaleden hızla ge&ccedil;meli ve orada durmamalıdır. Zira orada duraksamak zararlıdır. [8]\r\n\r\n\r\n	Son olarak taklit merciilerinin soruya verdikleri cevapları getiriyoruz: [9]\r\n\r\n\r\n	Hamanei: &Ccedil;ok ş&uuml;phe eden kimseye &lsquo;kesir&uuml;&rsquo;ş-şek&rsquo; denir. Bir kişi bir namazda &uuml;&ccedil; kere veya peş peşe gelen &uuml;&ccedil; namazda (mesela sabah, &ouml;ğle ve ikindi namazlarında) ş&uuml;pheye d&uuml;şerse kesir&uuml;&rsquo;ş-şek&rsquo;dir. &Ccedil;ok ş&uuml;phe etmesi gazap, korku veya kaygıdan dolayı olursa ş&uuml;phesine itina etmemelidir. Ve kesir&uuml;&rsquo;ş-şek normal hale d&ouml;nmediği s&uuml;rece ş&uuml;phesine itina etmemelidir.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	Mekarim Şirazi: Bizim fetvamıza g&ouml;re kesir&uuml;&rsquo;ş-şek, yani &ccedil;ok ş&uuml;phe eden kimse, ister namazın rekatlarında olsun, ister b&ouml;l&uuml;mlerinde, ister şartlarında, ş&uuml;phesine itina etmemelidir.\r\n\r\n\r\n	&nbsp;&Ccedil;ok ş&uuml;phe eden kimseye kesir&uuml;&rsquo;ş-şek denir. Bir namazda &uuml;&ccedil; kere veya peş peşe gelen &uuml;&ccedil; namazda ş&uuml;pheye d&uuml;şen kimse kesir&uuml;&rsquo;ş-şek&rsquo;dir.\r\n\r\n\r\n	Safi Gulpaygani: Kesir&uuml;&rsquo;ş-şek, genel olarak ister namazın zikirlerinde olsun, ister rekatlarında, ister r&uuml;ku ve secde gibi fiilerinde ş&uuml;phesine itina etmemelidir. &nbsp;\r\n\r\n\r\n	Sistani: Evet.\r\n\r\n\r\n	&nbsp;\r\n	\r\n		-------------\r\n		[1] -Musevi Bocnurdi, Seyyid Hasan, el-Kavaidu&rsquo;l Fıkhiyye, Tahkik ve Tashih: Mehrizi, Mehdi ve Dirayeti, Muhammed Hasan&rsquo;ın tashih ve tahkiki, c.2, s.353-356, Neşru&rsquo;l-Hadi, Kum, 1. Baskı, HK.1419; Tabatabi Kummi, Seyyid Taki, el-Envaru&rsquo;l-Behiyye Fi&rsquo;l-Kavaidi&rsquo;l-Fıkhıyye, s.190-191, İntişarat-ı Mahallati, Kum, 1. Baskı, HK:1423; Tebrizi, Yeni İstiftaat, c.2, s.71, Soru:325, Kum, 1. Baskı, Bi Na ve Bi Ta.\r\n\r\n\r\n\r\n	[2] -İmam Humeyni, Seyyid Ruhullah, İstiftaat, c.1, s.169, Soru:158, Defter-i İntişarat-ı İslami, Kum, 5. Baskı, HK.1422.\r\n\r\n\r\n	[3] -a.g.e. s.110, Soru:295\r\n\r\n\r\n	[4] -Tebrizi, Yeni İstiftaat, c.2, s.71.\r\n\r\n\r\n	[5] -Behcet, Muhammed Taki, İstiftaat, c.1, s.169, Soru:2302, Neşr-i Defter-i Hz. Ayetullah Behcet, Kum, 1. Baskı, HK.1428.\r\n\r\n\r\n	[6] -Mekarim Şirazi, Nasır, Risale-i Tevzihu&rsquo;l-Mesail, s.36, M.114, İntişarat-ı Medrese-i İmam Ali b. Ebi Talib (a.s), Kum, 5. Ve 2. Baskı, HK.1429.\r\n\r\n\r\n	[7] -Bkz: el-Kavaidu&rsquo;l Fıkhiyye, c.2, s.355 ve 356.\r\n\r\n\r\n	[8] -Dizin : İtikatta Ş&uuml;phe: 13253 (Site:&nbsp;&nbsp; 13022)\r\n\r\n\r\n	&nbsp;'),(523,'tr520','<p>\r\n	<br />\r\n	Kurbanlıktan maksat kurban bayramında Mina&rsquo;da kesilen hac kurbanıysa fakihlerin &ccedil;oğunun fetvasına g&ouml;re yaratılıştan boynuzu var imişse (şu anda boynuzu olmasa veya kırılmış olsa bile) kurbanlık i&ccedil;in yeterlidir.[1] Ancak boynuzun i&ccedil;i kırılmış veya kesilmiş ise yeterli olmaz. Dış boynuzun kırılmasının sakıncası yoktur.[2]</p>\r\n\r\n<p>\r\n	Eğer kurbanlık haccın dışında, m&uuml;stehap ve Allah&rsquo;a yakınlaşmak niyetiyle kesilirse hayvanın boynuzun kırık olmasının amele bir zararı olmaz.</p>\r\n\r\n<p>\r\n	Sorunuzu b&uuml;y&uuml;k taklit mercilerinin defterlerinden sorduk, alınan cevaplar şunlardır:</p>\r\n\r\n<p>\r\n	Hamanei, Sistani, Mekarim Şirazi (Allah &ouml;m&uuml;rlerini uzun etsin): Sakıncası yoktur.</p>\r\n\r\n<p>\r\n	Safi Gulpaygani: Evet kesebilir, İnşaallah-u Teala Allah dergahında kabuld&uuml;r.&nbsp; &nbsp;<br />\r\n	-------------</p>\r\n\r\n<p>\r\n	[1] -Bu g&ouml;r&uuml;şe sahip olanlardan bazıları şunlardır: Eraki, Safi, Behcet, Tebrizi, Hoi, Sistani. Bkz: Mahmudi, Muhammed Rıza, Menasik-i Hac (Haşiyeli), s.497, Neşr-i Muşaar, Tahran, HK.1429.</p>\r\n\r\n<p>\r\n	[2] -İmam Humeyni, Seyyid Ruhullah, Menasik-i Hac, s.258, Bi Ca, Bi Ta.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Kurbanlıktan maksat kurban bayramında Mina&rsquo;da kesilen hac kurbanıysa fakihlerin &ccedil;oğunun fetvasına g&ouml;re yaratılıştan boynuzu var imişse (şu anda boynuzu olmasa veya kırılmış olsa bile) kurbanlık i&ccedil;in yeterlidir.[1] Ancak boynuzun i&ccedil;i kırılmış veya kesilmiş ise yeterli olmaz. Dış boynuzun kırılmasının sakıncası yoktur.[2]\r\n\r\n\r\n	Eğer kurbanlık haccın dışında, m&uuml;stehap ve Allah&rsquo;a yakınlaşmak niyetiyle kesilirse hayvanın boynuzun kırık olmasının amele bir zararı olmaz.\r\n\r\n\r\n	Sorunuzu b&uuml;y&uuml;k taklit mercilerinin defterlerinden sorduk, alınan cevaplar şunlardır:\r\n\r\n\r\n	Hamanei, Sistani, Mekarim Şirazi (Allah &ouml;m&uuml;rlerini uzun etsin): Sakıncası yoktur.\r\n\r\n\r\n	Safi Gulpaygani: Evet kesebilir, İnşaallah-u Teala Allah dergahında kabuld&uuml;r.&nbsp; &nbsp;\r\n	-------------\r\n\r\n\r\n	[1] -Bu g&ouml;r&uuml;şe sahip olanlardan bazıları şunlardır: Eraki, Safi, Behcet, Tebrizi, Hoi, Sistani. Bkz: Mahmudi, Muhammed Rıza, Menasik-i Hac (Haşiyeli), s.497, Neşr-i Muşaar, Tahran, HK.1429.\r\n\r\n\r\n	[2] -İmam Humeyni, Seyyid Ruhullah, Menasik-i Hac, s.258, Bi Ca, Bi Ta.','Bu sorunun ayrıntılı cevabı yoktur.'),(524,'tr519','<p>\r\n	<br />\r\n	Ahl&acirc;kta diğer bir &ccedil;ok ilim gibi teorik ve pratik diye ikiye ayrılır:</p>\r\n\r\n<p>\r\n	Ahl&acirc;k kurallarını ve konularını bilmenin zekayla direkt bağlantısı vardır. Yani insanın zekası ne kadar y&uuml;ksek olsa &ouml;ğrenme g&uuml;c&uuml; de o kadar &ccedil;ok olur ve ne kadar aşağı olsa bu ilimden o kadar az faydalanır.</p>\r\n\r\n<p>\r\n	Galiba sorunuzda ahl&acirc;kın kanun ve kurallarına amel etme boyutunu kastediyorsunuz. Bunun daha fazla a&ccedil;ıklanmaya ihtiyacı vardır.</p>\r\n\r\n<p>\r\n	Ahl&acirc;kı ş&ouml;yle tarif etmişlerdir: Ahl&acirc;k, &lsquo;Hulk&rsquo; kelimesinin &ccedil;oğuludur. Hulk ise insan ruhunun işlerini kolayca ve d&uuml;ş&uuml;nmeden yapma g&uuml;c&uuml;ne denir.</p>\r\n\r\n<p>\r\n	Demek ki ahl&acirc;k insan nefsine n&uuml;fuz eden meleke olup, nefsin herhangi bir kerahet duymadan amellerini yerine getirmesidir. &Ouml;yleyse akıbeti d&uuml;ş&uuml;n&uuml;lerek yapılan her hayır amel, ahl&acirc;ki bir halet olarak &ouml;v&uuml;lse de ahl&acirc;ki fazilet olarak addedilmez. Ahl&acirc;klı insan, iyi ve hayırlı işleri adet haline gelmiş ve onları d&uuml;ş&uuml;nmeden yapan kimsedir. &Ouml;rneğin iyi bir y&uuml;z&uuml;c&uuml; d&uuml;ş&uuml;nmeden, hemen suya dalar. Ama &ouml;nce suyu değerlendirip d&uuml;ş&uuml;nen, sonra temkinle suya dalan kimse y&uuml;z&uuml;c&uuml; değildir. Ahl&acirc;ki meselelerde b&ouml;yledir. Ahl&acirc;ki faziletleri adet edinmiş kimse, yani onları d&uuml;ş&uuml;nmeden yapan kimse ahl&acirc;ki faziletler melekesine sahip olan kimsedir. Ama &ouml;nce biraz d&uuml;ş&uuml;n&uuml;p, d&uuml;ş&uuml;nd&uuml;kten sonra iffetli olma sonucuna ulaşan veya adalete amel eden kimse adalet melekesine sahip değildir. Ahl&acirc;ki olarak ahl&acirc;ki iş yapsa da ona &lsquo;ahl&acirc;ki faziletlere sahip&rsquo; kimse denmez.[1]</p>\r\n\r\n<p>\r\n	Sonu&ccedil; olarak diyoruz ki, zekanın yalnızca ahl&acirc;k ilmi ve kurallarını &ouml;ğrenmeyle ilişkisi olup, bizi ahl&acirc;ki &ouml;ğretileri &ouml;ğrenmeye hazırlar. Ama ahl&acirc;k kurallarına amel etme boyutunda &ouml;nemli olan amel etmek ve ahlak kurallarını yerine getirmektir.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	--------------<br />\r\n	[1] -Şeyh Tabersi, el-Adabu&rsquo;d-Diniyye Li&rsquo;l-Hazanati&rsquo;l-Muayyene, Abdi, Ahmed, s.194-195 (az bir değişiklikle), Zair, 1. Baskı, Kum, 1380.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Ahl&acirc;kta diğer bir &ccedil;ok ilim gibi teorik ve pratik diye ikiye ayrılır:\r\n\r\n\r\n	Ahl&acirc;k kurallarını ve konularını bilmenin zekayla direkt bağlantısı vardır. Yani insanın zekası ne kadar y&uuml;ksek olsa &ouml;ğrenme g&uuml;c&uuml; de o kadar &ccedil;ok olur ve ne kadar aşağı olsa bu ilimden o kadar az faydalanır.\r\n\r\n\r\n	Galiba sorunuzda ahl&acirc;kın kanun ve kurallarına amel etme boyutunu kastediyorsunuz. Bunun daha fazla a&ccedil;ıklanmaya ihtiyacı vardır.\r\n\r\n\r\n	Ahl&acirc;kı ş&ouml;yle tarif etmişlerdir: Ahl&acirc;k, &lsquo;Hulk&rsquo; kelimesinin &ccedil;oğuludur. Hulk ise insan ruhunun işlerini kolayca ve d&uuml;ş&uuml;nmeden yapma g&uuml;c&uuml;ne denir.\r\n\r\n\r\n	Demek ki ahl&acirc;k insan nefsine n&uuml;fuz eden meleke olup, nefsin herhangi bir kerahet duymadan amellerini yerine getirmesidir. &Ouml;yleyse akıbeti d&uuml;ş&uuml;n&uuml;lerek yapılan her hayır amel, ahl&acirc;ki bir halet olarak &ouml;v&uuml;lse de ahl&acirc;ki fazilet olarak addedilmez. Ahl&acirc;klı insan, iyi ve hayırlı işleri adet haline gelmiş ve onları d&uuml;ş&uuml;nmeden yapan kimsedir. &Ouml;rneğin iyi bir y&uuml;z&uuml;c&uuml; d&uuml;ş&uuml;nmeden, hemen suya dalar. Ama &ouml;nce suyu değerlendirip d&uuml;ş&uuml;nen, sonra temkinle suya dalan kimse y&uuml;z&uuml;c&uuml; değildir. Ahl&acirc;ki meselelerde b&ouml;yledir. Ahl&acirc;ki faziletleri adet edinmiş kimse, yani onları d&uuml;ş&uuml;nmeden yapan kimse ahl&acirc;ki faziletler melekesine sahip olan kimsedir. Ama &ouml;nce biraz d&uuml;ş&uuml;n&uuml;p, d&uuml;ş&uuml;nd&uuml;kten sonra iffetli olma sonucuna ulaşan veya adalete amel eden kimse adalet melekesine sahip değildir. Ahl&acirc;ki olarak ahl&acirc;ki iş yapsa da ona &lsquo;ahl&acirc;ki faziletlere sahip&rsquo; kimse denmez.[1]\r\n\r\n\r\n	Sonu&ccedil; olarak diyoruz ki, zekanın yalnızca ahl&acirc;k ilmi ve kurallarını &ouml;ğrenmeyle ilişkisi olup, bizi ahl&acirc;ki &ouml;ğretileri &ouml;ğrenmeye hazırlar. Ama ahl&acirc;k kurallarına amel etme boyutunda &ouml;nemli olan amel etmek ve ahlak kurallarını yerine getirmektir.&nbsp; &nbsp;\r\n\r\n\r\n	--------------\r\n	[1] -Şeyh Tabersi, el-Adabu&rsquo;d-Diniyye Li&rsquo;l-Hazanati&rsquo;l-Muayyene, Abdi, Ahmed, s.194-195 (az bir değişiklikle), Zair, 1. Baskı, Kum, 1380.','Bu sorunun ayrıntılı cevabı yoktur.'),(525,'tr518','<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Bu ibarenin anlamı şudur: &ldquo;G&uuml;nlere d&uuml;şman kesilmeyin zira onlara d&uuml;şman kesilirseniz onlar da size d&uuml;şman kesilir&rdquo;. Bu ibare Peygamber efendimiz&rsquo;den (s.a.a.) nakledilen bazı rivayetlerde zikredilmiştir. &quot;G&uuml;nler&quot;den kasıt haftanın g&uuml;nleridir.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Bu tabir, zamanın ehemmiyetini ve g&uuml;nleri, k&ouml;t&uuml;l&uuml;k kaynağı algılayıp şik&acirc;yet konusu yapılmaması gerektiğini g&ouml;stermektedir. Aksi takdirde talihsizlik olarak algılanan şeyin insanın başına gelmesi m&uuml;mk&uuml;nd&uuml;r. Yapılması gereken insanın bu g&uuml;nlerde esen ilahi rahmet esintilerinden gafil kalmayıp yararlanmasıdır. Bu c&uuml;mle bir diğer manayada gelebilir ki detaylı cevapta a&ccedil;ıklanmıştır</span></p>\r\n','<p>\r\n	<br />\r\n	Peygamber efendimiz&rsquo;den (s.a.a.) nakledilen bazı rivayetlerde zikredilen[1] bu ibarenin manası şudur: &quot;G&uuml;nlere d&uuml;şman kesilmeyin aksi halde onlarda size d&uuml;şman kesilir.&quot;</p>\r\n\r\n<p>\r\n	Bu tabir zahiri olarak insanın g&uuml;nlere karşı d&uuml;şmanlık beslememesi, şik&acirc;yet konusu yaparak uğursuzluk endişesine kapılmaması gerektiğini ifade ediyor. Zira uğursuzluk kaygısı taşımanın insan i&ccedil;in k&ouml;t&uuml; sonu&ccedil;ları olabilir ve g&uuml;nlerle ilgili d&uuml;ş&uuml;nd&uuml;ğ&uuml; ve şik&acirc;yette bulunduğu olaylar ve &ouml;ng&uuml;r&uuml;ler kendisi i&ccedil;in meydana gelebilir.</p>\r\n\r\n<p>\r\n	Ancak bazı rivayetlerde başka bir mana daha s&ouml;z konusudur ki bu rivayetleri yukardaki ibarenin uzantısında, batını veya misdaklarından biri olarak telakki etmek m&uuml;mk&uuml;nd&uuml;r. Bu ibare haftanın g&uuml;nlerinin adlandırılması hakkında s&ouml;ylenmiştir. Zira g&uuml;nlerden her biri masumlardan (a) birinin adıdır ve &quot;g&uuml;nlerden kasıt, haftanın g&uuml;nleridir.[2]</p>\r\n\r\n<p>\r\n	Şii olan Sakar Bin-i Ebu Dulf&#39;un sanısına g&ouml;re, bu rivayette zikredilen g&uuml;nlerden maksat gece ve g&uuml;nd&uuml;zd&uuml;r. Onun inancına g&ouml;re bu rivayet m&uuml;neccim ve falcıların inan&ccedil;larına bir kanıttır. Onlar, insanın yazgısı ve kaderinin gece ve g&uuml;nd&uuml;z&uuml;n, ay ve yıldızların d&ouml;n&uuml;ş&uuml;m&uuml;ne bağlı kılıyor ve insan&rsquo;ın buna karşı eli bağlı olduğunu kabul ederler. Sakar derki: İmam Hadi&rsquo;yle (a) g&ouml;r&uuml;şmek i&ccedil;in hapishaneye gittim ve O&rsquo;na (a.s.) ş&ouml;yle dedim: Efendim, peygamber&rsquo;imizden (s.a.a) bir rivayet nakledilmiş manasını anlayamıyorum. Hz. İmam Hadi (a.s) ş&ouml;yle buyurdular: &quot;Yerler ve g&ouml;kler ayakta durduğu s&uuml;rece, biz g&uuml;nlerin manasıyız. &Ouml;yleyse Cumartesi peygamberimizin (a),Pazar Ali&rsquo;nin (a.s) Pazartesi Hasan ve H&uuml;seyin&rsquo;nin (a, Salı İmam Seccad, İmam Bakır ve İmam Sadık&rsquo;ın (a),&Ccedil;arşamba İmam Musa Kazım, İmam Rıza, İmam Cevad ve benim (İmam Hadi&#39;nin), Perşembe oğlum olan Hasan&#39;ın (İmam Hasan Askeri ) ve Cuma da torunumun yani (İmam Mehdi) isimleridirler.&quot;[3]</p>\r\n\r\n<p>\r\n	Sonu&ccedil; itibariyle: Bu tabir ve bu c&uuml;mle, zamanın &ouml;nemini vurgulamakta, dolayısıyla insan bu g&uuml;nleri k&ouml;t&uuml;lemek ve onları şik&acirc;yet konusu etmesi yerine, onlarda esen rahmet esintilerinden gafil kalınmamasının gerekli olduğunu ve bu g&uuml;nleri layıkıyla değerlendirip onlardan gerektiği şekilde yararlanıp istifade edilmesi ve nasibini almasının gerekli olduğu a&ccedil;ıklanmaktadır.</p>\r\n\r\n<p>\r\n	Masum İmamlara (a) ziyaretleri vesilesiyle tevess&uuml;lde bulunmak, ilahi rahmeti kendi &uuml;zerine &ccedil;ekip yararlanmanın &ouml;rneklerinden biridir. Bu ziyaretler g&uuml;nlerin isimlendirilmesine uygun bir şekilde &ldquo;Mefatihu&#39;l-Cinan&rdquo; adlı dua kitaplarında zikredilmiştir.</p>\r\n\r\n<p>\r\n	--------------<br />\r\n	[1] Ebu Hnife, Numan b. Muhammed b. Mansur, &ldquo;Deaimu&rsquo;l-İslam&rdquo;, ikinci baskı, L&uuml;bnan/ Beyrut: Muessei Alu&rsquo;l-Beyt (a.s) li ihyai&rsquo;t-Turas, 1385, h.k., c. 2, s. 145;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	[2] Meclisi, Muhammed Bakır,&quot; Biharu&#39;l-Envar&quot; , L&uuml;bnan/Beyrut : Muessesetu&#39;l-Vefa, c.99, s.211</p>\r\n\r\n<p>\r\n	[3] Biharu&#39;l-Envar, c.99, s.211;</p>\r\n','Bu ibarenin anlamı şudur: &ldquo;G&uuml;nlere d&uuml;şman kesilmeyin zira onlara d&uuml;şman kesilirseniz onlar da size d&uuml;şman kesilir&rdquo;. Bu ibare Peygamber efendimiz&rsquo;den (s.a.a.) nakledilen bazı rivayetlerde zikredilmiştir. &quot;G&uuml;nler&quot;den kasıt haftanın g&uuml;nleridir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Bu tabir, zamanın ehemmiyetini ve g&uuml;nleri, k&ouml;t&uuml;l&uuml;k kaynağı algılayıp şik&acirc;yet konusu yapılmaması gerektiğini g&ouml;stermektedir. Aksi takdirde talihsizlik olarak algılanan şeyin insanın başına gelmesi m&uuml;mk&uuml;nd&uuml;r. Yapılması gereken insanın bu g&uuml;nlerde esen ilahi rahmet esintilerinden gafil kalmayıp yararlanmasıdır. Bu c&uuml;mle bir diğer manayada gelebilir ki detaylı cevapta a&ccedil;ıklanmıştır','Peygamber efendimiz&rsquo;den (s.a.a.) nakledilen bazı rivayetlerde zikredilen[1] bu ibarenin manası şudur: &quot;G&uuml;nlere d&uuml;şman kesilmeyin aksi halde onlarda size d&uuml;şman kesilir.&quot;\r\n\r\n\r\n	Bu tabir zahiri olarak insanın g&uuml;nlere karşı d&uuml;şmanlık beslememesi, şik&acirc;yet konusu yaparak uğursuzluk endişesine kapılmaması gerektiğini ifade ediyor. Zira uğursuzluk kaygısı taşımanın insan i&ccedil;in k&ouml;t&uuml; sonu&ccedil;ları olabilir ve g&uuml;nlerle ilgili d&uuml;ş&uuml;nd&uuml;ğ&uuml; ve şik&acirc;yette bulunduğu olaylar ve &ouml;ng&uuml;r&uuml;ler kendisi i&ccedil;in meydana gelebilir.\r\n\r\n\r\n	Ancak bazı rivayetlerde başka bir mana daha s&ouml;z konusudur ki bu rivayetleri yukardaki ibarenin uzantısında, batını veya misdaklarından biri olarak telakki etmek m&uuml;mk&uuml;nd&uuml;r. Bu ibare haftanın g&uuml;nlerinin adlandırılması hakkında s&ouml;ylenmiştir. Zira g&uuml;nlerden her biri masumlardan (a) birinin adıdır ve &quot;g&uuml;nlerden kasıt, haftanın g&uuml;nleridir.[2]\r\n\r\n\r\n	Şii olan Sakar Bin-i Ebu Dulf&#39;un sanısına g&ouml;re, bu rivayette zikredilen g&uuml;nlerden maksat gece ve g&uuml;nd&uuml;zd&uuml;r. Onun inancına g&ouml;re bu rivayet m&uuml;neccim ve falcıların inan&ccedil;larına bir kanıttır. Onlar, insanın yazgısı ve kaderinin gece ve g&uuml;nd&uuml;z&uuml;n, ay ve yıldızların d&ouml;n&uuml;ş&uuml;m&uuml;ne bağlı kılıyor ve insan&rsquo;ın buna karşı eli bağlı olduğunu kabul ederler. Sakar derki: İmam Hadi&rsquo;yle (a) g&ouml;r&uuml;şmek i&ccedil;in hapishaneye gittim ve O&rsquo;na (a.s.) ş&ouml;yle dedim: Efendim, peygamber&rsquo;imizden (s.a.a) bir rivayet nakledilmiş manasını anlayamıyorum. Hz. İmam Hadi (a.s) ş&ouml;yle buyurdular: &quot;Yerler ve g&ouml;kler ayakta durduğu s&uuml;rece, biz g&uuml;nlerin manasıyız. &Ouml;yleyse Cumartesi peygamberimizin (a),Pazar Ali&rsquo;nin (a.s) Pazartesi Hasan ve H&uuml;seyin&rsquo;nin (a, Salı İmam Seccad, İmam Bakır ve İmam Sadık&rsquo;ın (a),&Ccedil;arşamba İmam Musa Kazım, İmam Rıza, İmam Cevad ve benim (İmam Hadi&#39;nin), Perşembe oğlum olan Hasan&#39;ın (İmam Hasan Askeri ) ve Cuma da torunumun yani (İmam Mehdi) isimleridirler.&quot;[3]\r\n\r\n\r\n	Sonu&ccedil; itibariyle: Bu tabir ve bu c&uuml;mle, zamanın &ouml;nemini vurgulamakta, dolayısıyla insan bu g&uuml;nleri k&ouml;t&uuml;lemek ve onları şik&acirc;yet konusu etmesi yerine, onlarda esen rahmet esintilerinden gafil kalınmamasının gerekli olduğunu ve bu g&uuml;nleri layıkıyla değerlendirip onlardan gerektiği şekilde yararlanıp istifade edilmesi ve nasibini almasının gerekli olduğu a&ccedil;ıklanmaktadır.\r\n\r\n\r\n	Masum İmamlara (a) ziyaretleri vesilesiyle tevess&uuml;lde bulunmak, ilahi rahmeti kendi &uuml;zerine &ccedil;ekip yararlanmanın &ouml;rneklerinden biridir. Bu ziyaretler g&uuml;nlerin isimlendirilmesine uygun bir şekilde &ldquo;Mefatihu&#39;l-Cinan&rdquo; adlı dua kitaplarında zikredilmiştir.\r\n\r\n\r\n	--------------\r\n	[1] Ebu Hnife, Numan b. Muhammed b. Mansur, &ldquo;Deaimu&rsquo;l-İslam&rdquo;, ikinci baskı, L&uuml;bnan/ Beyrut: Muessei Alu&rsquo;l-Beyt (a.s) li ihyai&rsquo;t-Turas, 1385, h.k., c. 2, s. 145;&nbsp; &nbsp;\r\n\r\n\r\n	[2] Meclisi, Muhammed Bakır,&quot; Biharu&#39;l-Envar&quot; , L&uuml;bnan/Beyrut : Muessesetu&#39;l-Vefa, c.99, s.211\r\n\r\n\r\n	[3] Biharu&#39;l-Envar, c.99, s.211;'),(526,'tr537','<p>\r\n	Her iki gruptan olan rivayetlerin senedinin sahih olduğu &acirc;limler tarafından kabul g&ouml;r&uuml;lm&uuml;şt&uuml;r. &nbsp;Bu nedenle iki grubu cem etmek i&ccedil;in bazı cihetler belirtmişlerdir. Burada onlara işaret edeceğiz:</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	1-&nbsp;&nbsp; Mal sahipleri daha &ouml;nceleri kendi mallarını taksim ediyorlardı. Bazıları malını on kısma taksim ederlerdi bazıları da yedi kısma taksim ediyorlardı. Buna binaen herkesin vasiyet etmiş olduğu kısmı malını taksim ettiği şekle g&ouml;re belirlenecektir. Yani malını on kısma taksim edenin vasiyet ettiği kısmı on&rsquo;da bir (10/1) yediye taksim edenin kısmını da yedi&rsquo;de bir (7/1) olarak belirler.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	2-&nbsp;&nbsp; Daha g&uuml;&ccedil;l&uuml; olan g&ouml;r&uuml;ş: Birinci gruptan olan rivayetlere amel etmek mahiyetindedir. Zira buradaki asıl kanun şudur ki meyyitten kalan mal varislerindir. Başka bir tabirle; bu durumlardaki asıl kanun, &ouml;len kişiden varisler i&ccedil;in kalan maldan varisler tarafından fazlasını vermemektir. Buna binaen yukarıdaki a&ccedil;ıklamaya g&ouml;re birinci gruptan olan rivayetlere; yani on&rsquo;dan birisi verilirse meyyitten kalan maldan daha fazla verilmemiş olur. Yani yedinden biri verilirse &ccedil;ok verilmemiş olur ama d&ouml;rde biri verilirse daha fazla verilmiş olur ki asıl olan kanunun tersinedir.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	3-&nbsp;&nbsp; Birinci gruptan olan rivayetleri vacibe ikinci gruptan olan rivayetleri m&uuml;stahaba hamlediyoruz: yani kısmı ondan biri kabul edip vacip olanı onda biri olduğunu kabul edelim ama varis olan kimselere rivayetlerin muhtelif ve &ccedil;eşitli olduğundan dolayı yediden birisini vasiyet edildiği yerlere sarf etmeleri m&uuml;stahaptir.</p>\r\n','<p>\r\n	<br />\r\n	Eğer vasiyetteki ipham vasiyetti a&ccedil;ıklayan kelimelerden dolayı olursa, &ouml;rneğin birisi &ldquo;malın bir kısmını&rdquo; vasiyet eder ve ş&ouml;yle derse: Mallarımdan bir kısmını hayır yerlerine ulaştırınız. Konuşan kişinin maksadını a&ccedil;ıklayacak hi&ccedil;bir karine de olmazsa bu bağlamdaki kaideye g&ouml;re b&ouml;yleli vasiyetler dikkate alınmaz. Yani sanki bu kişi vasiyet etmemiş gibi algılanması gerekir. Dolayısıyla irs babında var olan genelliklere ve kanunlara m&uuml;racaat edilmesi gerekir. Zira bu kelam &ouml;rf ve g&uuml;nl&uuml;k konuşmalarda belirgin hi&ccedil;bir anlama delalet etmemektedir.</p>\r\n\r\n<p>\r\n	Ama buna rağmen bu bağlamda m&uuml;cmel ve m&uuml;phem bazı kelimeleri a&ccedil;ıklığa kavuşturan bazı şer&rsquo;i delilerin ve muteber rivayetlerin var olmasını dikkate alarak onlara taabbudi olarak riayet edilmesi gerekmektedir.[1] Hal b&ouml;yle olunca b&ouml;yle bir vasiyet yapıldığında vasiyet eden kişinin malı olup varislere ulaşmış olan bu kişinin malından ne kadarı vasiyet adına &ccedil;ıkartılacak hususunu a&ccedil;ıklayan rivayetler iki t&uuml;rd&uuml;r:</p>\r\n\r\n<p>\r\n	1-&nbsp;&nbsp; Birinci t&uuml;rden olan rivayetler ş&ouml;yle diyor: Kısım onda birine taksim edilmiştir. Yani vasiyet eden kişinin malından kendisine vasiyet edilmiş olan kimseye (musa lehu) onda biri verilmesi gerekir. İmam Cafer sadıktan malının bir kısmını vasiyet etmiş olan bir kimsenin vasiyeti hakkında sordum: Cevaben bana ş&ouml;yle buyurdu: Onun misdakı (releldeki &ouml;rneği) on par&ccedil;adan bir par&ccedil;adır. Bir &ccedil;ok &acirc;lim bu rivayete dayanarak vasiyetteki bir kısımdan maksat onun onda birisine tekab&uuml;l eder ve verilmesi vaciptir.[2]</p>\r\n\r\n<p>\r\n	2-&nbsp;&nbsp; İkinci t&uuml;rden olan rivayetler ise ş&ouml;yle diyor: Birinci t&uuml;rden olan rivayetlere karşı bir t&uuml;r rivayetler de vasiyette s&ouml;ylenen &ldquo;kısım&rdquo; &ldquo;yediden biri&rdquo;ne tefsir ediyor. Bu c&uuml;mleden olan rivayetlerden birisi ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	Muhammed&rsquo;in oğlu Ali b. Mahbup Ahmet b. Muhammed b. Eba Besir-i Bazenti&rsquo;den ş&ouml;yle naklediyor: İmam Kazımdan (a.s.) kendi malından bir kısmını vasiyet etmiş bir kişi hakkında sordum? İmam ş&ouml;yle buyurdu: (Vasiyet edilenin bir kısmı) &ldquo;yediden bir kısımdır&rdquo; anlamındadır. Zira Allah u Teala kuranı kerimde ş&ouml;yle buyuruyor: &ldquo;Onun yedi kapısı vardır ve her kapıya onlardan bir grup ayrılmıştır&rdquo;[3] [4] buna binaen cehennemlilikler yedi kısma b&ouml;l&uuml;nmelilerdir. Ayetin tabirince her bir b&ouml;l&uuml;m&uuml;ne bir par&ccedil;a deniliyor. Bazıları bu rivayetlere istinaden vasiyette bir kısım denilmişse yedi kısımdan bir kısmin verilmesi vacip olduğunu s&ouml;ylemişlerdir.[5]</p>\r\n\r\n<p>\r\n	Her iki t&uuml;rden olan rivayetlerin senetleri alimlerce kabul g&ouml;r&uuml;lm&uuml;ş olmasına dikkatle rivayetlerin zahirine baktığımızda iki t&uuml;r rivayetler arasında &ccedil;elişki var olduğunu g&ouml;rmekteyiz. Ama fakih ve ulama tarafından bunları cem etmek i&ccedil;in birka&ccedil; y&ouml;ntem ve cem etme şekli bayan edilmiştir. burada onlara işaret edilecektir:</p>\r\n\r\n<p>\r\n	1-&nbsp;&nbsp; Mal sahipleri daha &ouml;nceleri kendi mallarını taksim ediyorlardı. Bazıları malını on kısma taksim ederlerdi bazıları da yedi kısma taksim ederlerdi. Buna binaen herkesin malını taksim ettiği şekle g&ouml;re vasiyet edilen kısım belirlenecektir.[6]</p>\r\n\r\n<p>\r\n	2-&nbsp;&nbsp; Daha g&uuml;&ccedil;l&uuml; olan g&ouml;r&uuml;ş: birinci gruptan olan rivayetlere amel etmek mahiyetindedir. Zira buradaki asıl kanun şudur ki meyyitten kalan mal varislerindir. Başka bir tabirle ifade etsek ş&ouml;yle demek lazım: Burada asıl olan kanun kalan maldan varis tarafından fazlasını vermemektir. Buna binaen eğer iki gruptan birincisine; yani on&rsquo;a b&ouml;len rivayete amel edilirse meyyitten kalan maldan daha fazla verilmemiş olur. Yani on&rsquo;dan birisi verilirse &ccedil;ok verilmemiş olur ama d&ouml;rt&rsquo;ten birisi verilirse yediden birisine karşı yediden birisi verilirse ondan birisine karşı daha fazla verilmiş olur ki kanunda belirtilen asla (&ccedil;ok verilmemeli) terstir.[7]</p>\r\n\r\n<p>\r\n	3-&nbsp;&nbsp; Birinci gruptan olan rivayetleri vacibe ikinci gruptan olan rivayetleri m&uuml;stahaba hamletmişlerdir: Yani vasiyet edilen o kısmı on kısımdan bir kısım olduğu kabul edip bu bir kısmının verilmesi vaciptir. Ama mala varis olan kimselere bu bağlamda rivayetlerin muhtelif ve &ccedil;eşitli olduğundan dolayı yedi kısımdan bir kısmı vasiyet edilen yerlere sarf etmeleri m&uuml;stahaptir. [8]</p>\r\n\r\n<p>\r\n	Her hal&uuml;karda şuna dikkat edilmesi gerekir ki &ldquo;eğer mal sahibi olan meyyitin vasiyet ettiği mal, malının &uuml;&ccedil;te birinden fazla teşkil ediyor ise varislerin rızası olmaksızın &uuml;&ccedil;te birisinden fazlası vasiyeti i&ccedil;in kabul edilmez&rdquo;.[9]</p>\r\n\r\n<p>\r\n	<br />\r\n	-------------</p>\r\n\r\n<p>\r\n	[1] Musa Bucnurdi, Seyyit Hasan, &ldquo;el-Kavaidu el-Fıkhiye&rdquo;, baskı, 1, İran/Kum: neşri el-Hadi,1419, k. c. 6, s. 291.</p>\r\n\r\n<p>\r\n	[2] Ş&uuml;steri, Muhammed Taki, &ldquo;en-N&uuml;catu fi Şerhi el-L&uuml;me&rdquo;, baskı, 1, Tahran: kitabfuruşi Saduk, 1306, k., c. 8, s. 230.</p>\r\n\r\n<p>\r\n	[3] Hicir, 44.</p>\r\n\r\n<p>\r\n	[4] Tusi Ebu Cafer, Muhammed b. Hasan, &ldquo;Tehzibu&rsquo;l-ahkam&rdquo;, baskı, 4, İran/Tahran: Darul-Kutubul-İslamiye&rdquo;, c. 9, s. 209, hadis no: 828.</p>\r\n\r\n<p>\r\n	[5] Ş&uuml;steri, Muhammed Taki, &ldquo;en-N&uuml;catu fi Şerhi el-L&uuml;me&rdquo;, baskı, 1, Tahran: kitabfuruşi Saduk, 1306, k., c. 8, s. 233.</p>\r\n\r\n<p>\r\n	[6] Kumi, Saduk, Muhammed b. Ali b. Babavey, M&uuml;tercim: Ali Ekber gafari, &ldquo;Men La Yahduru Efekih&rdquo;, baskı, 1, Taharan: intş. Saduk, 1409, c. 6, s. 50.</p>\r\n\r\n<p>\r\n	[7] Hilli, Miktad b. Abdullah, M&uuml;tercim: Bahşayışı, Abdurrehim Akiki, &ldquo;Kenz&uuml;&rsquo;l-irfan fi Fikhil-Kuran&rdquo;, baskı, 1, terc&uuml;me: İran/Kum; c. 2, s. 585; Amili, seyit Muhammed H&uuml;seyin Terhini, &ldquo;ez-z&uuml;btet&uuml;l-fıkhiye fi Şerhi er-Revdet&uuml;l-Behiye&rdquo;, baskı 4, İran/Kum: darul-fıkr litabaeti ve en-neşr, c, 6, s. 38.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	[8] Ş&uuml;steri, Muhammed Taki, &ldquo;en-N&uuml;catu fi Şerhi el-L&uuml;me&rdquo;, baskı, 1, Tahran: kitabfuruşi Saduk, 1306, k., c. 8, s. 233.</p>\r\n\r\n<p>\r\n	[9] Humeyni, seyit ruhullah Musevi, &ldquo;tevdihu&rsquo;l-mesail&rdquo;, (imam Huneyni), baskı, 1, s. 578, mesele; 2589.</p>\r\n','Her iki gruptan olan rivayetlerin senedinin sahih olduğu &acirc;limler tarafından kabul g&ouml;r&uuml;lm&uuml;şt&uuml;r. &nbsp;Bu nedenle iki grubu cem etmek i&ccedil;in bazı cihetler belirtmişlerdir. Burada onlara işaret edeceğiz:\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	1-&nbsp;&nbsp; Mal sahipleri daha &ouml;nceleri kendi mallarını taksim ediyorlardı. Bazıları malını on kısma taksim ederlerdi bazıları da yedi kısma taksim ediyorlardı. Buna binaen herkesin vasiyet etmiş olduğu kısmı malını taksim ettiği şekle g&ouml;re belirlenecektir. Yani malını on kısma taksim edenin vasiyet ettiği kısmı on&rsquo;da bir (10/1) yediye taksim edenin kısmını da yedi&rsquo;de bir (7/1) olarak belirler.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	2-&nbsp;&nbsp; Daha g&uuml;&ccedil;l&uuml; olan g&ouml;r&uuml;ş: Birinci gruptan olan rivayetlere amel etmek mahiyetindedir. Zira buradaki asıl kanun şudur ki meyyitten kalan mal varislerindir. Başka bir tabirle; bu durumlardaki asıl kanun, &ouml;len kişiden varisler i&ccedil;in kalan maldan varisler tarafından fazlasını vermemektir. Buna binaen yukarıdaki a&ccedil;ıklamaya g&ouml;re birinci gruptan olan rivayetlere; yani on&rsquo;dan birisi verilirse meyyitten kalan maldan daha fazla verilmemiş olur. Yani yedinden biri verilirse &ccedil;ok verilmemiş olur ama d&ouml;rde biri verilirse daha fazla verilmiş olur ki asıl olan kanunun tersinedir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	3-&nbsp;&nbsp; Birinci gruptan olan rivayetleri vacibe ikinci gruptan olan rivayetleri m&uuml;stahaba hamlediyoruz: yani kısmı ondan biri kabul edip vacip olanı onda biri olduğunu kabul edelim ama varis olan kimselere rivayetlerin muhtelif ve &ccedil;eşitli olduğundan dolayı yediden birisini vasiyet edildiği yerlere sarf etmeleri m&uuml;stahaptir.','Eğer vasiyetteki ipham vasiyetti a&ccedil;ıklayan kelimelerden dolayı olursa, &ouml;rneğin birisi &ldquo;malın bir kısmını&rdquo; vasiyet eder ve ş&ouml;yle derse: Mallarımdan bir kısmını hayır yerlerine ulaştırınız. Konuşan kişinin maksadını a&ccedil;ıklayacak hi&ccedil;bir karine de olmazsa bu bağlamdaki kaideye g&ouml;re b&ouml;yleli vasiyetler dikkate alınmaz. Yani sanki bu kişi vasiyet etmemiş gibi algılanması gerekir. Dolayısıyla irs babında var olan genelliklere ve kanunlara m&uuml;racaat edilmesi gerekir. Zira bu kelam &ouml;rf ve g&uuml;nl&uuml;k konuşmalarda belirgin hi&ccedil;bir anlama delalet etmemektedir.\r\n\r\n\r\n	Ama buna rağmen bu bağlamda m&uuml;cmel ve m&uuml;phem bazı kelimeleri a&ccedil;ıklığa kavuşturan bazı şer&rsquo;i delilerin ve muteber rivayetlerin var olmasını dikkate alarak onlara taabbudi olarak riayet edilmesi gerekmektedir.[1] Hal b&ouml;yle olunca b&ouml;yle bir vasiyet yapıldığında vasiyet eden kişinin malı olup varislere ulaşmış olan bu kişinin malından ne kadarı vasiyet adına &ccedil;ıkartılacak hususunu a&ccedil;ıklayan rivayetler iki t&uuml;rd&uuml;r:\r\n\r\n\r\n	1-&nbsp;&nbsp; Birinci t&uuml;rden olan rivayetler ş&ouml;yle diyor: Kısım onda birine taksim edilmiştir. Yani vasiyet eden kişinin malından kendisine vasiyet edilmiş olan kimseye (musa lehu) onda biri verilmesi gerekir. İmam Cafer sadıktan malının bir kısmını vasiyet etmiş olan bir kimsenin vasiyeti hakkında sordum: Cevaben bana ş&ouml;yle buyurdu: Onun misdakı (releldeki &ouml;rneği) on par&ccedil;adan bir par&ccedil;adır. Bir &ccedil;ok &acirc;lim bu rivayete dayanarak vasiyetteki bir kısımdan maksat onun onda birisine tekab&uuml;l eder ve verilmesi vaciptir.[2]\r\n\r\n\r\n	2-&nbsp;&nbsp; İkinci t&uuml;rden olan rivayetler ise ş&ouml;yle diyor: Birinci t&uuml;rden olan rivayetlere karşı bir t&uuml;r rivayetler de vasiyette s&ouml;ylenen &ldquo;kısım&rdquo; &ldquo;yediden biri&rdquo;ne tefsir ediyor. Bu c&uuml;mleden olan rivayetlerden birisi ş&ouml;yledir:\r\n\r\n\r\n	Muhammed&rsquo;in oğlu Ali b. Mahbup Ahmet b. Muhammed b. Eba Besir-i Bazenti&rsquo;den ş&ouml;yle naklediyor: İmam Kazımdan (a.s.) kendi malından bir kısmını vasiyet etmiş bir kişi hakkında sordum? İmam ş&ouml;yle buyurdu: (Vasiyet edilenin bir kısmı) &ldquo;yediden bir kısımdır&rdquo; anlamındadır. Zira Allah u Teala kuranı kerimde ş&ouml;yle buyuruyor: &ldquo;Onun yedi kapısı vardır ve her kapıya onlardan bir grup ayrılmıştır&rdquo;[3] [4] buna binaen cehennemlilikler yedi kısma b&ouml;l&uuml;nmelilerdir. Ayetin tabirince her bir b&ouml;l&uuml;m&uuml;ne bir par&ccedil;a deniliyor. Bazıları bu rivayetlere istinaden vasiyette bir kısım denilmişse yedi kısımdan bir kısmin verilmesi vacip olduğunu s&ouml;ylemişlerdir.[5]\r\n\r\n\r\n	Her iki t&uuml;rden olan rivayetlerin senetleri alimlerce kabul g&ouml;r&uuml;lm&uuml;ş olmasına dikkatle rivayetlerin zahirine baktığımızda iki t&uuml;r rivayetler arasında &ccedil;elişki var olduğunu g&ouml;rmekteyiz. Ama fakih ve ulama tarafından bunları cem etmek i&ccedil;in birka&ccedil; y&ouml;ntem ve cem etme şekli bayan edilmiştir. burada onlara işaret edilecektir:\r\n\r\n\r\n	1-&nbsp;&nbsp; Mal sahipleri daha &ouml;nceleri kendi mallarını taksim ediyorlardı. Bazıları malını on kısma taksim ederlerdi bazıları da yedi kısma taksim ederlerdi. Buna binaen herkesin malını taksim ettiği şekle g&ouml;re vasiyet edilen kısım belirlenecektir.[6]\r\n\r\n\r\n	2-&nbsp;&nbsp; Daha g&uuml;&ccedil;l&uuml; olan g&ouml;r&uuml;ş: birinci gruptan olan rivayetlere amel etmek mahiyetindedir. Zira buradaki asıl kanun şudur ki meyyitten kalan mal varislerindir. Başka bir tabirle ifade etsek ş&ouml;yle demek lazım: Burada asıl olan kanun kalan maldan varis tarafından fazlasını vermemektir. Buna binaen eğer iki gruptan birincisine; yani on&rsquo;a b&ouml;len rivayete amel edilirse meyyitten kalan maldan daha fazla verilmemiş olur. Yani on&rsquo;dan birisi verilirse &ccedil;ok verilmemiş olur ama d&ouml;rt&rsquo;ten birisi verilirse yediden birisine karşı yediden birisi verilirse ondan birisine karşı daha fazla verilmiş olur ki kanunda belirtilen asla (&ccedil;ok verilmemeli) terstir.[7]\r\n\r\n\r\n	3-&nbsp;&nbsp; Birinci gruptan olan rivayetleri vacibe ikinci gruptan olan rivayetleri m&uuml;stahaba hamletmişlerdir: Yani vasiyet edilen o kısmı on kısımdan bir kısım olduğu kabul edip bu bir kısmının verilmesi vaciptir. Ama mala varis olan kimselere bu bağlamda rivayetlerin muhtelif ve &ccedil;eşitli olduğundan dolayı yedi kısımdan bir kısmı vasiyet edilen yerlere sarf etmeleri m&uuml;stahaptir. [8]\r\n\r\n\r\n	Her hal&uuml;karda şuna dikkat edilmesi gerekir ki &ldquo;eğer mal sahibi olan meyyitin vasiyet ettiği mal, malının &uuml;&ccedil;te birinden fazla teşkil ediyor ise varislerin rızası olmaksızın &uuml;&ccedil;te birisinden fazlası vasiyeti i&ccedil;in kabul edilmez&rdquo;.[9]\r\n\r\n\r\n	\r\n	-------------\r\n\r\n\r\n	[1] Musa Bucnurdi, Seyyit Hasan, &ldquo;el-Kavaidu el-Fıkhiye&rdquo;, baskı, 1, İran/Kum: neşri el-Hadi,1419, k. c. 6, s. 291.\r\n\r\n\r\n	[2] Ş&uuml;steri, Muhammed Taki, &ldquo;en-N&uuml;catu fi Şerhi el-L&uuml;me&rdquo;, baskı, 1, Tahran: kitabfuruşi Saduk, 1306, k., c. 8, s. 230.\r\n\r\n\r\n	[3] Hicir, 44.\r\n\r\n\r\n	[4] Tusi Ebu Cafer, Muhammed b. Hasan, &ldquo;Tehzibu&rsquo;l-ahkam&rdquo;, baskı, 4, İran/Tahran: Darul-Kutubul-İslamiye&rdquo;, c. 9, s. 209, hadis no: 828.\r\n\r\n\r\n	[5] Ş&uuml;steri, Muhammed Taki, &ldquo;en-N&uuml;catu fi Şerhi el-L&uuml;me&rdquo;, baskı, 1, Tahran: kitabfuruşi Saduk, 1306, k., c. 8, s. 233.\r\n\r\n\r\n	[6] Kumi, Saduk, Muhammed b. Ali b. Babavey, M&uuml;tercim: Ali Ekber gafari, &ldquo;Men La Yahduru Efekih&rdquo;, baskı, 1, Taharan: intş. Saduk, 1409, c. 6, s. 50.\r\n\r\n\r\n	[7] Hilli, Miktad b. Abdullah, M&uuml;tercim: Bahşayışı, Abdurrehim Akiki, &ldquo;Kenz&uuml;&rsquo;l-irfan fi Fikhil-Kuran&rdquo;, baskı, 1, terc&uuml;me: İran/Kum; c. 2, s. 585; Amili, seyit Muhammed H&uuml;seyin Terhini, &ldquo;ez-z&uuml;btet&uuml;l-fıkhiye fi Şerhi er-Revdet&uuml;l-Behiye&rdquo;, baskı 4, İran/Kum: darul-fıkr litabaeti ve en-neşr, c, 6, s. 38.&nbsp; &nbsp;\r\n\r\n\r\n	[8] Ş&uuml;steri, Muhammed Taki, &ldquo;en-N&uuml;catu fi Şerhi el-L&uuml;me&rdquo;, baskı, 1, Tahran: kitabfuruşi Saduk, 1306, k., c. 8, s. 233.\r\n\r\n\r\n	[9] Humeyni, seyit ruhullah Musevi, &ldquo;tevdihu&rsquo;l-mesail&rdquo;, (imam Huneyni), baskı, 1, s. 578, mesele; 2589.'),(527,'tr536','<p>\r\n	<span>İmam Ali (a.s.) İslam peygamberini (s.a.a.) doktor ve tabiplere benzetmiştir. Ki Peygamber (s.a.a.) doktorluk ve tıbbıyla şiddetli bir şekilde ruhi hastalıklara m&uuml;ptela olup tedaviye muhta&ccedil; olan kimseleri tedavi etmek arayışı i&ccedil;indedir. Allah tarafından Peygamberin (s.a.a.) kendisine y&uuml;klenmiş olan risaleti insanların ruhunu tedavi eder şeklinde beyan eder ve ş&ouml;yle buyuruyor: &ldquo;<i>Tabib&rsquo;un devvarun bı tıbihi</i>&rdquo;. Yani tıbbıyla tedavi etme arayışı i&ccedil;inde olan bir tabiptir. O cehalet t&uuml;r&uuml;nden olan hastalıkların doktorudur, o k&ouml;t&uuml; ahlaka m&uuml;ptela olan kimselerin tabibidir. Kendi tıbbıyla seyir ve arayış i&ccedil;indedir. Yani seyyardır. bu c&uuml;mlenin anlamı şundan kinayedir ki o cahilleri, yollarını sapmış olan kimseleri tedavi etmek i&ccedil;in ortalara &ccedil;ıkmış ve bu iş i&ccedil;in kendini mesul his etmiş ve kendini topluma sunmuştur.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span>Burada dikkate şayan olan nokta şudur: İslam Peygamberi (s.a.a) reva&ccedil;ta bulunan doktorlardan ayrıcalığı şuydu ki reva&ccedil;taki doktorlar insanların cisimleriyle ilgileniyor olmalarıdır ama peygamber (s.a.a.) insanların cismani boyutunun yanı sıra ruhani boyutlarıyla ilgileniyor olmasıdır. Reva&ccedil;taki doktorlar insanların cismani boyutuyla hasta olmuş olan kimseleri tedavi etmek i&ccedil;in kendi dairelerinde s&ouml;z konusu bu hastaları bekliyorlardır. İslam peygamberi ise risaleti gereğince kendisi hastalara gidiyor. Başka bir beyanla insanların ruhani boyutunu tedavi etme g&ouml;reviyle m&uuml;kellef kılınmış olan İslam peygamberi (s.a.a.) kapsayıcı bir niteliğe sahip bir risalete sahip olması nedeniyledir. Dolayısıyla bu risalet gereğince onun insanlara gidip onları tedavi etmesi gerekiyor.</span></p>\r\n','<p>\r\n	<br />\r\n	&ldquo;Tabib&rsquo;un devvarun&rdquo; kavramının a&ccedil;ıklanması i&ccedil;in ilkin hz. Ali&rsquo;nin (a.s.) peygamberin (s.a.a) nitelik ve &ouml;zelliklerini i&ccedil;eren hutbesinin bir paragrafına değinir ve daha sonra s&ouml;z konusu sorunun cevabına ge&ccedil;eceğiz. &ldquo;Onlardan birisi tibbiyla seyir halinde olan bir tabiptir. Merhemlerini hazırlamış, kızartma (dağlama) aletlerini kızartmış, gerek duyulduğunda kalpleri k&ouml;r, kulakları sağır, dilleri lal olan kimseleri tedavi etmek i&ccedil;in onlardan istifade eder. Taşıdığı ila&ccedil;larıyla gaflete d&uuml;şm&uuml;ş ve &ccedil;aresizlikler (hayret) m&uuml;ptela olan yerleri aramaktadır&hellip;&rdquo;[1]&nbsp;&nbsp; Yani O (s.a.a.) kendi tıbbıyla hareket ve arayış halinde olan bir tabiptir. İla&ccedil;larını ve merhemlerini g&uuml;zel bir şekilde hazırlamış durumdadır. (Dağlayıp yakmakla yaraları tedavi etmek i&ccedil;in gerekli olan) dağlama (kızartma) ara&ccedil;larını kızartmış ve hazırlamış durumdadır. İhtiya&ccedil; duyduğu her yerde; k&uuml;r kalpleri, sağır kulakları, lal dilleri dağlayarak &ccedil;&ouml;zer. Elinde bulunduğu bu t&uuml;r ila&ccedil;larla kendilerini gaflete vermiş olan kimseleri tedavi eder. Hikmet aydınlığından yararlanıp insanın derinliklerini aydınlatan ilimlerin nurundan yararlanmayan kimseleri tedavi eder...[2]</p>\r\n\r\n<p>\r\n	İmam Ali (a.s.) İslam peygamberini (s.a.a.) doktor ve tabiplere benzetmiştir. Ki Peygamber (s.a.a.) doktorluk ve tıbbıyla şiddetli bir şekilde ruhi hastalıklara m&uuml;ptela olup tedaviye muhta&ccedil; olan kimseleri tedavi etmek arayışı i&ccedil;indedir. Peygamberin sahip olduğu risaleti insanların ruhunu tedavi eder şeklinde beyan ediyor ve ş&ouml;yle buyuruyor: &ldquo;Tabib&rsquo;un devvarun bı tıbihi&rdquo;. Yani o cehalet t&uuml;r&uuml;nden olan hastalıkların doktorudur, o k&ouml;t&uuml; ahlaka m&uuml;ptela olan kimselerin tabibidir. Kendi tıbbıyla seyir ve dolaşma haletindedir. Yani seyyardır. Bu c&uuml;mlenin anlamı şundan kinayedir ki o cahilleri, yollarını sapmış olan kimseleri tedavi etmek i&ccedil;in ortaya &ccedil;ıkmış ve bu iş i&ccedil;in kendini mesul his etmiş ve kendini topluma sunmuştur. Arap&ccedil;a metninde ge&ccedil;en &ldquo;Merahim&rdquo; merhemin &ccedil;oğulu olup ilimlere, g&uuml;zel sıfatlara ve &ldquo;mevasim&rdquo; kelimesi de şer&rsquo;i tazirler ve şer&rsquo;i hatlardan (cezalardan) kinayedir. Ki bunlar &ouml;ğ&uuml;t, &ouml;ğretim ve irşat gibi tavsiyelerden anlamayan kimseler i&ccedil;indir. Buna binaen O (s.a.a.) derin ve uzman ve dillere d&uuml;şen bir doktor gibidir. B&ouml;yleli doktorlar b&uuml;t&uuml;n ila&ccedil;lar ve merhemlerin cevap veremediği yerlerde elinde bulunan kızartıcı aletleri kullanırlar. İşte bu aletleri, ihtiya&ccedil; duyduğu yerlerde; yani k&uuml;r olan kalpleri tedavi ederek onları ilimlerin nurunu ve hak caddesine doğru hidayet etmek i&ccedil;in hazır duruma getirir. Bu yolla g&ouml;z basiretlerini g&ouml;rebilir hale getirir. Kulaklarını nasihat ve &ouml;ğ&uuml;t kabul eder duruma getirir. Arap&ccedil;a metninde bulunan &ldquo;semem&rdquo; (sağır) kelimesi mecaz olarak nasihat ve &ouml;ğ&uuml;t kulaklarından aşağı inmeyen kimseler i&ccedil;in duyma &ouml;z&uuml;rl&uuml;l&uuml;ğ&uuml;ne m&uuml;ptela olan kimseler i&ccedil;in kullanıldığı gibi kullanılır. Bu da melzumun ismi lazıma ıtlak etme babındandır. Zira sağırlığın kendisi nasihat ve &ouml;ğ&uuml;tlerden yararlanmamayı gerektiriyor. Hakeza lal olan dilleri Allahın zikrini edebilir ve hikmetli s&ouml;zleri s&ouml;yleyebilir dereceye getirmek i&ccedil;in tedavi edilir. Arap&ccedil;a dilindeki &ldquo;bukm&rdquo; (lal) kelimesi hakkı dile getirmeyen ve hakkı s&ouml;ylemeyen kimseler i&ccedil;in mecazen kullanılmıştır. Konuşmama &ouml;z&uuml;rl&uuml;l&uuml;ğ&uuml;ne m&uuml;ptela olmuş olan kimselerden s&ouml;ylemeleri gereken şeylerin beklenmemesi gibi.</p>\r\n\r\n<p>\r\n	Buna binaen ruhani bir tabibe cisimleri tedavi eden bir doktordan &ccedil;ok daha fazla ihtiya&ccedil; duyulmaktadır. Zira bedensel hastalıkları defetmek ge&ccedil;ici ve mahdut olan bir hayat i&ccedil;indir. Ama ruhi hastalıkları defetmek ebedi ve daimi olan bir hayatı derk etmek i&ccedil;indir.</p>\r\n\r\n<p>\r\n	Burada dikkate şayan olan nokta şudur: İslam Peygamberi (s.a.a) reva&ccedil;ta bulunan doktorlardan ayrıcalığı şuydu ki reva&ccedil;taki doktorlar insanların cisimleriyle ilgileniyor olmalarıdır ama İslam peygamberi (s.a.a.) insanların cismani boyutunun yanı sıra ruhani boyutlarıyla ilgileniyor olmasıdır. Bir diğer &ouml;zellik de şudur ki, reva&ccedil;taki doktorlar insanların cismani boyutuyla alakalı hastalığı olan kimseleri tedavi etmek i&ccedil;in hastalara gitmiyor belki kendi dairelerinde oturup bu hastalıklara m&uuml;ptela olan kişilerin kendilerine m&uuml;racaat etmelerini bekliyor olmalarıdır ama İslam peygamberi ise risaleti gereğince hastaların kendisine m&uuml;racaat etmesini beklemeden kendisi onlara gidiyor olmasıdır. Başka bir beyanla insanların ruhani boyutunu tedavi etme risaletine sahip olan İslam peygamberi (s.a.a.) kapsayıcı[3] bir risalete sahip idi. Dolayısıyla bu risalet gereğince onun insanlara gidip onları tedavi etmesi gerekiyor.</p>\r\n\r\n<p>\r\n	Nehc&uuml;l-balağe şarhini yapan İbn-i Ebu Hadid &ldquo;tabibi devvar&rdquo; kavramı hakkında ş&ouml;yle yazar: Peygamber (s.a.a.) seyir ve dolaşma halinde olan tabiptir. Zira seyir ve gezmek halinde olan tabibin tecr&uuml;besi daha fazladır. Seyir halinde ve gezmekte olmaktan maksat kendisi hastalara gidiyor. Zira iyi ve salih olan kimseler ruh hastalığına yakalanmış kimselerin peşinde dolaşıp onları tedavi ederler. Ş&ouml;yle denilmektedir: Toplumun fertlerinden bazıları bir g&uuml;n Hz. İsa&rsquo;yı (a.s.) zalim ve k&ouml;t&uuml; olan bir kimsenin evinde g&ouml;rd&uuml;ler şaşırdılar. Ondan ey Allahın resul&uuml; sizin burada ne işiniz var? Bu gibi yerlere gitmeniz &ccedil;ok uzak ve şaşırtıcıdır. O (s.a.) onların s&ouml;ylemiş oldukları bu s&ouml;ze karşı ş&ouml;yle buyurdu: &ldquo;Tabip hastaların ziyaretine gider&rdquo;.[4]</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	<br />\r\n	[1] &ldquo;Nehc&uuml;&rsquo;l-Balaga&rdquo;, hutbe: 108</p>\r\n\r\n<p>\r\n	[2] Bahrani, İbni Meysem, &ldquo;Şerhi Nehc&uuml;&rsquo;l-Balaga&rdquo;, M&uuml;tercimler: Muhamedi Mukadem, Kurban Ali, Nevayi Yahaya Zade, Ali Asger, Meşhed: Bunyad-i Pejohışhayi İslami Ustan Kudsi Razevi, c. 3. S. 74-75; İbni Ebul Hadid, &ldquo;Şerhi Nehc&rsquo;l-Balaga&rdquo;, Baskı 1,Kum: Kitaphanei Ayetullah Maraşi Necefi, 1337, c. 7, s. 184. &nbsp;</p>\r\n\r\n<p>\r\n	[3] Doktorluk g&ouml;revi bağlamında sınır tanımayan doktorlar gibidirler. Kendi &uuml;lkelerinde bulunan hastalar ile diğer &uuml;lkelerde bulunan hastalar arasına fark g&ouml;zetmezler.</p>\r\n\r\n<p>\r\n	[4] İbni Ebul Hadid, &ldquo;Şerhi Nehc&rsquo;l-Balaga&rdquo;, Baskı 1,Kum: Kitaphanei Ayetullah Maraşi Necefi, 1337, c. 7, s. 184.&nbsp;&nbsp;</p>\r\n','İmam Ali (a.s.) İslam peygamberini (s.a.a.) doktor ve tabiplere benzetmiştir. Ki Peygamber (s.a.a.) doktorluk ve tıbbıyla şiddetli bir şekilde ruhi hastalıklara m&uuml;ptela olup tedaviye muhta&ccedil; olan kimseleri tedavi etmek arayışı i&ccedil;indedir. Allah tarafından Peygamberin (s.a.a.) kendisine y&uuml;klenmiş olan risaleti insanların ruhunu tedavi eder şeklinde beyan eder ve ş&ouml;yle buyuruyor: &ldquo;Tabib&rsquo;un devvarun bı tıbihi&rdquo;. Yani tıbbıyla tedavi etme arayışı i&ccedil;inde olan bir tabiptir. O cehalet t&uuml;r&uuml;nden olan hastalıkların doktorudur, o k&ouml;t&uuml; ahlaka m&uuml;ptela olan kimselerin tabibidir. Kendi tıbbıyla seyir ve arayış i&ccedil;indedir. Yani seyyardır. bu c&uuml;mlenin anlamı şundan kinayedir ki o cahilleri, yollarını sapmış olan kimseleri tedavi etmek i&ccedil;in ortalara &ccedil;ıkmış ve bu iş i&ccedil;in kendini mesul his etmiş ve kendini topluma sunmuştur.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Burada dikkate şayan olan nokta şudur: İslam Peygamberi (s.a.a) reva&ccedil;ta bulunan doktorlardan ayrıcalığı şuydu ki reva&ccedil;taki doktorlar insanların cisimleriyle ilgileniyor olmalarıdır ama peygamber (s.a.a.) insanların cismani boyutunun yanı sıra ruhani boyutlarıyla ilgileniyor olmasıdır. Reva&ccedil;taki doktorlar insanların cismani boyutuyla hasta olmuş olan kimseleri tedavi etmek i&ccedil;in kendi dairelerinde s&ouml;z konusu bu hastaları bekliyorlardır. İslam peygamberi ise risaleti gereğince kendisi hastalara gidiyor. Başka bir beyanla insanların ruhani boyutunu tedavi etme g&ouml;reviyle m&uuml;kellef kılınmış olan İslam peygamberi (s.a.a.) kapsayıcı bir niteliğe sahip bir risalete sahip olması nedeniyledir. Dolayısıyla bu risalet gereğince onun insanlara gidip onları tedavi etmesi gerekiyor.','&ldquo;Tabib&rsquo;un devvarun&rdquo; kavramının a&ccedil;ıklanması i&ccedil;in ilkin hz. Ali&rsquo;nin (a.s.) peygamberin (s.a.a) nitelik ve &ouml;zelliklerini i&ccedil;eren hutbesinin bir paragrafına değinir ve daha sonra s&ouml;z konusu sorunun cevabına ge&ccedil;eceğiz. &ldquo;Onlardan birisi tibbiyla seyir halinde olan bir tabiptir. Merhemlerini hazırlamış, kızartma (dağlama) aletlerini kızartmış, gerek duyulduğunda kalpleri k&ouml;r, kulakları sağır, dilleri lal olan kimseleri tedavi etmek i&ccedil;in onlardan istifade eder. Taşıdığı ila&ccedil;larıyla gaflete d&uuml;şm&uuml;ş ve &ccedil;aresizlikler (hayret) m&uuml;ptela olan yerleri aramaktadır&hellip;&rdquo;[1]&nbsp;&nbsp; Yani O (s.a.a.) kendi tıbbıyla hareket ve arayış halinde olan bir tabiptir. İla&ccedil;larını ve merhemlerini g&uuml;zel bir şekilde hazırlamış durumdadır. (Dağlayıp yakmakla yaraları tedavi etmek i&ccedil;in gerekli olan) dağlama (kızartma) ara&ccedil;larını kızartmış ve hazırlamış durumdadır. İhtiya&ccedil; duyduğu her yerde; k&uuml;r kalpleri, sağır kulakları, lal dilleri dağlayarak &ccedil;&ouml;zer. Elinde bulunduğu bu t&uuml;r ila&ccedil;larla kendilerini gaflete vermiş olan kimseleri tedavi eder. Hikmet aydınlığından yararlanıp insanın derinliklerini aydınlatan ilimlerin nurundan yararlanmayan kimseleri tedavi eder...[2]\r\n\r\n\r\n	İmam Ali (a.s.) İslam peygamberini (s.a.a.) doktor ve tabiplere benzetmiştir. Ki Peygamber (s.a.a.) doktorluk ve tıbbıyla şiddetli bir şekilde ruhi hastalıklara m&uuml;ptela olup tedaviye muhta&ccedil; olan kimseleri tedavi etmek arayışı i&ccedil;indedir. Peygamberin sahip olduğu risaleti insanların ruhunu tedavi eder şeklinde beyan ediyor ve ş&ouml;yle buyuruyor: &ldquo;Tabib&rsquo;un devvarun bı tıbihi&rdquo;. Yani o cehalet t&uuml;r&uuml;nden olan hastalıkların doktorudur, o k&ouml;t&uuml; ahlaka m&uuml;ptela olan kimselerin tabibidir. Kendi tıbbıyla seyir ve dolaşma haletindedir. Yani seyyardır. Bu c&uuml;mlenin anlamı şundan kinayedir ki o cahilleri, yollarını sapmış olan kimseleri tedavi etmek i&ccedil;in ortaya &ccedil;ıkmış ve bu iş i&ccedil;in kendini mesul his etmiş ve kendini topluma sunmuştur. Arap&ccedil;a metninde ge&ccedil;en &ldquo;Merahim&rdquo; merhemin &ccedil;oğulu olup ilimlere, g&uuml;zel sıfatlara ve &ldquo;mevasim&rdquo; kelimesi de şer&rsquo;i tazirler ve şer&rsquo;i hatlardan (cezalardan) kinayedir. Ki bunlar &ouml;ğ&uuml;t, &ouml;ğretim ve irşat gibi tavsiyelerden anlamayan kimseler i&ccedil;indir. Buna binaen O (s.a.a.) derin ve uzman ve dillere d&uuml;şen bir doktor gibidir. B&ouml;yleli doktorlar b&uuml;t&uuml;n ila&ccedil;lar ve merhemlerin cevap veremediği yerlerde elinde bulunan kızartıcı aletleri kullanırlar. İşte bu aletleri, ihtiya&ccedil; duyduğu yerlerde; yani k&uuml;r olan kalpleri tedavi ederek onları ilimlerin nurunu ve hak caddesine doğru hidayet etmek i&ccedil;in hazır duruma getirir. Bu yolla g&ouml;z basiretlerini g&ouml;rebilir hale getirir. Kulaklarını nasihat ve &ouml;ğ&uuml;t kabul eder duruma getirir. Arap&ccedil;a metninde bulunan &ldquo;semem&rdquo; (sağır) kelimesi mecaz olarak nasihat ve &ouml;ğ&uuml;t kulaklarından aşağı inmeyen kimseler i&ccedil;in duyma &ouml;z&uuml;rl&uuml;l&uuml;ğ&uuml;ne m&uuml;ptela olan kimseler i&ccedil;in kullanıldığı gibi kullanılır. Bu da melzumun ismi lazıma ıtlak etme babındandır. Zira sağırlığın kendisi nasihat ve &ouml;ğ&uuml;tlerden yararlanmamayı gerektiriyor. Hakeza lal olan dilleri Allahın zikrini edebilir ve hikmetli s&ouml;zleri s&ouml;yleyebilir dereceye getirmek i&ccedil;in tedavi edilir. Arap&ccedil;a dilindeki &ldquo;bukm&rdquo; (lal) kelimesi hakkı dile getirmeyen ve hakkı s&ouml;ylemeyen kimseler i&ccedil;in mecazen kullanılmıştır. Konuşmama &ouml;z&uuml;rl&uuml;l&uuml;ğ&uuml;ne m&uuml;ptela olmuş olan kimselerden s&ouml;ylemeleri gereken şeylerin beklenmemesi gibi.\r\n\r\n\r\n	Buna binaen ruhani bir tabibe cisimleri tedavi eden bir doktordan &ccedil;ok daha fazla ihtiya&ccedil; duyulmaktadır. Zira bedensel hastalıkları defetmek ge&ccedil;ici ve mahdut olan bir hayat i&ccedil;indir. Ama ruhi hastalıkları defetmek ebedi ve daimi olan bir hayatı derk etmek i&ccedil;indir.\r\n\r\n\r\n	Burada dikkate şayan olan nokta şudur: İslam Peygamberi (s.a.a) reva&ccedil;ta bulunan doktorlardan ayrıcalığı şuydu ki reva&ccedil;taki doktorlar insanların cisimleriyle ilgileniyor olmalarıdır ama İslam peygamberi (s.a.a.) insanların cismani boyutunun yanı sıra ruhani boyutlarıyla ilgileniyor olmasıdır. Bir diğer &ouml;zellik de şudur ki, reva&ccedil;taki doktorlar insanların cismani boyutuyla alakalı hastalığı olan kimseleri tedavi etmek i&ccedil;in hastalara gitmiyor belki kendi dairelerinde oturup bu hastalıklara m&uuml;ptela olan kişilerin kendilerine m&uuml;racaat etmelerini bekliyor olmalarıdır ama İslam peygamberi ise risaleti gereğince hastaların kendisine m&uuml;racaat etmesini beklemeden kendisi onlara gidiyor olmasıdır. Başka bir beyanla insanların ruhani boyutunu tedavi etme risaletine sahip olan İslam peygamberi (s.a.a.) kapsayıcı[3] bir risalete sahip idi. Dolayısıyla bu risalet gereğince onun insanlara gidip onları tedavi etmesi gerekiyor.\r\n\r\n\r\n	Nehc&uuml;l-balağe şarhini yapan İbn-i Ebu Hadid &ldquo;tabibi devvar&rdquo; kavramı hakkında ş&ouml;yle yazar: Peygamber (s.a.a.) seyir ve dolaşma halinde olan tabiptir. Zira seyir ve gezmek halinde olan tabibin tecr&uuml;besi daha fazladır. Seyir halinde ve gezmekte olmaktan maksat kendisi hastalara gidiyor. Zira iyi ve salih olan kimseler ruh hastalığına yakalanmış kimselerin peşinde dolaşıp onları tedavi ederler. Ş&ouml;yle denilmektedir: Toplumun fertlerinden bazıları bir g&uuml;n Hz. İsa&rsquo;yı (a.s.) zalim ve k&ouml;t&uuml; olan bir kimsenin evinde g&ouml;rd&uuml;ler şaşırdılar. Ondan ey Allahın resul&uuml; sizin burada ne işiniz var? Bu gibi yerlere gitmeniz &ccedil;ok uzak ve şaşırtıcıdır. O (s.a.) onların s&ouml;ylemiş oldukları bu s&ouml;ze karşı ş&ouml;yle buyurdu: &ldquo;Tabip hastaların ziyaretine gider&rdquo;.[4]\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	\r\n	[1] &ldquo;Nehc&uuml;&rsquo;l-Balaga&rdquo;, hutbe: 108\r\n\r\n\r\n	[2] Bahrani, İbni Meysem, &ldquo;Şerhi Nehc&uuml;&rsquo;l-Balaga&rdquo;, M&uuml;tercimler: Muhamedi Mukadem, Kurban Ali, Nevayi Yahaya Zade, Ali Asger, Meşhed: Bunyad-i Pejohışhayi İslami Ustan Kudsi Razevi, c. 3. S. 74-75; İbni Ebul Hadid, &ldquo;Şerhi Nehc&rsquo;l-Balaga&rdquo;, Baskı 1,Kum: Kitaphanei Ayetullah Maraşi Necefi, 1337, c. 7, s. 184. &nbsp;\r\n\r\n\r\n	[3] Doktorluk g&ouml;revi bağlamında sınır tanımayan doktorlar gibidirler. Kendi &uuml;lkelerinde bulunan hastalar ile diğer &uuml;lkelerde bulunan hastalar arasına fark g&ouml;zetmezler.\r\n\r\n\r\n	[4] İbni Ebul Hadid, &ldquo;Şerhi Nehc&rsquo;l-Balaga&rdquo;, Baskı 1,Kum: Kitaphanei Ayetullah Maraşi Necefi, 1337, c. 7, s. 184.&nbsp;&nbsp;'),(528,'tr535','<p>\r\n	Şu ayetten &ldquo;<em>kendisiyle dağların y&uuml;r&uuml;t&uuml;leceği veya yery&uuml;z&uuml;n&uuml;n par&ccedil;alanacağı, ya da &ouml;l&uuml;lerin konuşturulacağı bir Kur&rsquo;an olacak olsaydı (o yine bu kitap olurdu). Fakat b&uuml;t&uuml;n emir yalnız Allah&rsquo;ındır</em>&rdquo; maksadın ne olduğu konusunda m&uuml;fessirler tarafından iki g&ouml;r&uuml;ş ortaya atılmıştır:</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	1-&nbsp;&nbsp; Ayetin manası şudur: eğer varlık &acirc;leminde bir kitap olmuş olsaydı ve onun okunmasıyla dağlar harekete ge&ccedil;ecek, yery&uuml;z&uuml;nde seyir ettirilecek, yerin par&ccedil;alanmasına nede olacak veya onun vesilesiyle &ouml;l&uuml;ler sese gelecek ve konuşur hale getirilmiş olacak olsaydı bu kitap yine kuran olacaktı. Zira kuranı kerim t&uuml;m semavi kitaplardan &ccedil;ok daha k&acirc;mil ve daha &uuml;st&uuml;nd&uuml;r.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	2-&nbsp;&nbsp; İkinci g&ouml;r&uuml;rş şudur: Bu ayeti kerime Mekke k&acirc;firlerine ihtiraz ve onların peygamberden (s.a.a.) istemiş oldukları mucizeye verilmiş cevap mahiyetindedir. Ve dolaylı olarak da şuna işaret ediyor: Bular inat&ccedil;ı ve asi kimselerdir. Yani eğer kuran vesilesiyle onların istediği şekilde dağlar harekete ge&ccedil;seydiler, kuran vesilesiyle yer yarılsaydı, su &ccedil;eşmeleri aksaydılar veya kuran vesilesiyle &ouml;l&uuml;ler konuşmaya gelip peygamberliğini (s.a.a.) tasdik etseydiler bile Mekke k&acirc;firleri yine iman getirmezlerdi.</p>\r\n','<p>\r\n	<br />\r\n	Şu &ldquo;kendisiyle dağların y&uuml;r&uuml;t&uuml;leceği veya yery&uuml;z&uuml;n&uuml;n par&ccedil;alanacağı, ya da &ouml;l&uuml;lerin konuşturulacağı bir Kur&rsquo;an olacak olsaydı (o yine bu kitap olurdu). Fakat b&uuml;t&uuml;n emir yalnız Allah&rsquo;ındır&rdquo;[1] ayetin tefsiri ve a&ccedil;ıklamasına ge&ccedil;meden &ouml;nce bu ayetin n&uuml;zul sebebine tevecc&uuml;h emek ayetin daha net ve g&uuml;zel bir şekilde anlaşılmasında bize yardımcı olacağı kanısındayız. Bu nedenle ilkin ayetin n&uuml;zul sebebini g&ouml;zden ge&ccedil;ireceğiz.</p>\r\n\r\n<p>\r\n	Bazı m&uuml;fessirler ş&ouml;yle demişlerdir: Bu ayeti kerime Ebu cehil, Abdullan b. Ebu Ummeye ve onlara tabi olan bazı Mekke m&uuml;şriklerinin cevabında nazil olmuştur. Adı ge&ccedil;en şahıslar Kabe&rsquo;nin arka tarafında oturup peygamberi kendi yanlarına &ccedil;ağırıp ş&ouml;yle dediler: Sen Allahın resul&uuml; ve getirmiş olduğun kuran da Allahın kitabı ve Onun tarafından nazil olduğunu iddia ediyorsun. Eğer seni takip etmemizi istiyorsan bu kuranınla Mekkenin dağlarını kaldır ta ki bizi i&ccedil;inde bulunduğumuz bu yerler biraz genişlesin! Yeri yararak nehirleri akıt ve &ccedil;eşmeleri oluştur ta ki onlar vesilesiyle bu arazilerde bah&ccedil;eler oluşturalım! Ekinler ekelim! Sen senin iddiana g&ouml;re Davut&rsquo;tan daha &uuml;st&uuml;n olmazsan en azında onun seviyesindesin. Allah dağları onun hizmetine verdi. Dağlar Onunla hem seda oldular, onunla Allah&rsquo;ı tesbih ediyorlardı. Veya r&uuml;zg&acirc;rları g&uuml;d&uuml;m&uuml;m&uuml;ze ver ta ki onlara binip Şama gidip sorunlarımızı &ccedil;&ouml;zebilelim, ihtiya&ccedil;larımızı giderelim ve aynı g&ouml;nde tekrar geri d&ouml;nebilelim. S&uuml;leyman&rsquo;ın g&uuml;d&uuml;m&uuml;ne verildiği gibi. Senin g&ouml;r&uuml;ş&uuml;ne g&ouml;re sen S&uuml;leyman&rsquo;dan az değilsin. Veya deden &ldquo;Kusa b. Kulab&rdquo;ı veya &ouml;l&uuml;lerimizden başka birisini dirilt senin doğru olup olmadığını, s&ouml;ylediklerinin hak veya yanlış olduğunu soracağız. Zira İsa (a.s.) &ouml;l&uuml;leri diriltiyordu. Allah katında senin konumun İsanın konumundan d&uuml;ş&uuml;k değildir. Sen de bu t&uuml;r mucizeleri ger&ccedil;ekleştir ki sana iman getirelim. İşte bu esnada bu ayeti kerime &ldquo;kendisiyle dağların y&uuml;r&uuml;t&uuml;leceği veya yery&uuml;z&uuml;n&uuml;n par&ccedil;alanacağı, ya da &ouml;l&uuml;lerin konuşturulacağı bir Kur&rsquo;an olacak olsaydı (o yine bu kitap olurdu). Fakat b&uuml;t&uuml;n emir yalnız Allah&rsquo;ındır&rdquo; nazil oldu.[2]</p>\r\n\r\n<p>\r\n	Buna binaen s&ouml;z konusu olan bu ayeti kerime peygamberin mucizelerine karşı inatlık, asilik, zorluklar &ccedil;ıkaran ve İsrail oğullarının bahanesinin aynısını &uuml;reten m&uuml;şrikler hakkında Peygamberimize (s.a.a) nazil oldu.</p>\r\n\r\n<p>\r\n	Ayetin sebep n&uuml;zul&uuml;n&uuml; a&ccedil;ıkladıktan sonra ayetin maksadının ne olduğu konusuna ge&ccedil;eceğiz. Bu bağlamda m&uuml;fessirlerce iki g&ouml;r&uuml;ş ortaya atılmıştır.</p>\r\n\r\n<p>\r\n	1-&nbsp;&nbsp; Ayetin manası şudur: Eğer varlık &acirc;leminde bir kitap olmuş olsaydı ve onun okunmasıyla dağlar harekete ge&ccedil;ecek, yery&uuml;z&uuml;nde seyir ettirilecek, yerin par&ccedil;alanmasına neden olacak veya onun vesilesiyle &ouml;l&uuml;ler sese gelecek ve konuşur hale getirilmiş olacak olsaydı bu kuran olacaktı. Zira kuranı kerim t&uuml;m semavi kitaplardan &ccedil;ok daha k&acirc;mil ve daha &uuml;st&uuml;nd&uuml;r.</p>\r\n\r\n<p>\r\n	2-&nbsp;&nbsp; İkinci g&ouml;r&uuml;ş şudur: Bu ayeti kerime Mekke k&acirc;firlerine ihtiraz ve onların peygamberden (s.a.a.) istemiş oldukları mucizeye verilmiş cevap mahiyetindedir. Ve şuna işarettir: Bular inat&ccedil;ı ve asi kimselerdir. Yani eğer kuran vesilesiyle onların istediği şekilde dağlar harekete ge&ccedil;seydiler, kuran vesilesiyle yer yarılsaydı, su &ccedil;eşmeleri aksaydılar veya kuran vesilesiyle &ouml;l&uuml;ler konuşmaya gelip peygamberliğini (s.a.a.) tasdik etseydiler bile Mekke k&acirc;firleri iman getirmezlerdi.[3] Taberi Z&uuml;cac&rsquo;tan naklen ş&ouml;yle diyor: Benim tasavvur ettiğim ve diğerlerinin de s&ouml;ylemiş olduğu şeye g&ouml;re ayetin anlamı şudur: Eğer dağı harekete ge&ccedil;iren ve&hellip; gibi &ouml;zelliklere haiz bir kuran nazil olmuş olsaydı bile iman getirmezlerdi. Bunun delili aşağıdaki ayeti kerimedir: &ldquo;Biz onlara melekleri de indirseydik, kendileriyle &ouml;l&uuml;ler de konuşsaydı ve her şeyi karşılarında (hakikatın şahidleri olarak) toplasaydık, Allah dilemedik&ccedil;e yine de iman edecek değillerdi. Fakat onların &ccedil;oğu bilmiyorlar&rdquo;.[4] Eğer melekleri g&ouml;ndersek, &ouml;l&uuml;leri diriltip onlarla konuşsa ve onlara istedikleri her şeyi g&ouml;ndersek bile onlar iman getirmezlerdir.[5]</p>\r\n\r\n<p>\r\n	Buna binaen ayet dolaylı olarak şunu s&ouml;ylemek istiyor. Siz (k&acirc;firler) hakkı istemiyorsunuz. Eğer hakkı istemiş olsaydınız bu peygamber (s.a.a.) tarafından g&ouml;sterilen o denli mucize ve nişaneler iman getirmeniz i&ccedil;in yeterli gelirdi. Siz sadece iman getirmemek i&ccedil;in sadece bahane getiriyorsunuz.</p>\r\n\r\n<p>\r\n	&ldquo;Belki b&uuml;t&uuml;n emir yalnız Allah&rsquo;ındır&rdquo; şeklinde olan ayetin son c&uuml;mlesinin anlamı hakkında şunu s&ouml;ylemek lazımdır: &ldquo;Belki&rdquo; kelimesiyle ayetin başında eğer anlamını veren &ldquo;lev enne&rdquo; den iddirap[6] yani d&ouml;n&uuml;şt&uuml;r. Yani şu vurgulamak isteniliyor: Allah kuran dışında başka ayet ve mucizeler getiremiyor değil, zira b&uuml;t&uuml;n emirler ve b&uuml;t&uuml;n işler Allah ın ilmi dahilinde ve hikmetine d&ouml;n&uuml;şmektedir. Dolayısıyla ayeti kerime adata şunu s&ouml;ylenmek istiyor. Allah onların iman getirmeyeceğini bildiği i&ccedil;in başka mucizelerin ger&ccedil;ekleştirmesinin de faydasız olduğunu biliyor, dolayısıyla onlara g&ouml;stermiş olduğu mucizelerden daha fazlasını g&ouml;stermiyor ki onlar d&uuml;nya azabına m&uuml;ptela olmasınlar. Zira onların peygamberden istemiş oldukları mucizeler eğer Allah tarafından peygamberin eliyle ger&ccedil;ekleşmiş olsaydı ve onlar yine iman getirmeseydiler ki getirmeyeceklerdir d&uuml;nya azabını hak eder ve ona m&uuml;ptela olurlardı.[7]</p>\r\n\r\n<p>\r\n	&ldquo;Mecmeul beyan&rdquo; adlı tefsirin sahibi belki b&uuml;t&uuml;n emir yalnız Allah&rsquo;ındır anlamını ifade eden &ldquo;lilahu&rsquo;l - emr cemien&rdquo; c&uuml;mlenin tefsirinde ş&ouml;yle diyor: Ge&ccedil;en b&uuml;t&uuml;n işler: ister dağın hareketlendirilmesi ve yerin yarılması olsun ister &ouml;l&uuml;lerin diriltmesi ve ister başka b&uuml;t&uuml;n emirler olsun hepsi Allahın emriyledir. Ve onun kudreti dahilindedir. Zira onun dışında hi&ccedil; kimse m&uuml;stakil bir şekilde g&uuml;&ccedil; sahibi değildir. Buna rağmen o bu işleri yapmıyor, zira indirmiş olduğu ayetler insaf ehli ve hakkın talip&ccedil;isi olan kimseler i&ccedil;in k&acirc;fidir. [8]</p>\r\n\r\n<p>\r\n	----------<br />\r\n	[1] Rad, 31. &ldquo;Kendisiyle dağların y&uuml;r&uuml;t&uuml;leceği veya yery&uuml;z&uuml;n&uuml;n par&ccedil;alanacağı, ya da &ouml;l&uuml;lerin konuşturulacağı bir Kur&rsquo;an olacak olsaydı (o yine bu kitap olurdu). Fakat b&uuml;t&uuml;n emir yalnız Allah&rsquo;ındır&rdquo;.</p>\r\n\r\n<p>\r\n	[2] Bkz. Emin, seyide Nusret, &ldquo;Mahzenu&rsquo;l-Kran Der Tefsiri Kuran&rdquo;, Tahran: Nehzeti Zenan M&uuml;selmanan, 1361, şemsi, c. 7, s. 42-43; &ldquo;Tefsiri Numune&rdquo;, baskı 1, Tahran: Darul Kutubil İslamiye, 1374 şemsi, c. 10, s. 220-221.</p>\r\n\r\n<p>\r\n	[3] &ldquo;Eğer biz, bu Kur&rsquo;an&rsquo;ı bir dağa indirseydik, elbette sen onu Allah korkusundan başını eğerek par&ccedil;a par&ccedil;a olmuş g&ouml;r&uuml;rd&uuml;n. İşte misaller! Biz onları insanlara d&uuml;ş&uuml;ns&uuml;nler diye veriyoruz&rdquo;. (haşır 21).</p>\r\n\r\n<p>\r\n	[4] Anam, 111.</p>\r\n\r\n<p>\r\n	[5] &ldquo;Mecmeul Beyan Fi Tefsiril Kuran&rdquo;, baskı, 3, Tahran: nasır husru, 1372, ş., c. 6, s. 451.</p>\r\n\r\n<p>\r\n	[6] Arap&ccedil;ada bel bazen zamansal idrab (d&ouml;n&uuml;ş&uuml;m) anlamındadır. Bu anlamdaki bel bir &ouml;ncekini ibtal etmek anlamına gelir. Bazen de bir konudan başka bir konuya ge&ccedil;mek i&ccedil;indir. S&ouml;z konusu olan bu ayetteki bel birinci anlam taşımaktadır.</p>\r\n\r\n<p>\r\n	[7] &ldquo;Mahzenu&rsquo;l-Kran Der Tefsiri Kuran&rdquo;, c. 7, s. 42-43.</p>\r\n\r\n<p>\r\n	[8] Taberisi, &ldquo;Mecmeul Beyan Fi Tefsiril Kuran&rdquo;, c. 6, s. 451.</p>\r\n','Şu ayetten &ldquo;kendisiyle dağların y&uuml;r&uuml;t&uuml;leceği veya yery&uuml;z&uuml;n&uuml;n par&ccedil;alanacağı, ya da &ouml;l&uuml;lerin konuşturulacağı bir Kur&rsquo;an olacak olsaydı (o yine bu kitap olurdu). Fakat b&uuml;t&uuml;n emir yalnız Allah&rsquo;ındır&rdquo; maksadın ne olduğu konusunda m&uuml;fessirler tarafından iki g&ouml;r&uuml;ş ortaya atılmıştır:\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	1-&nbsp;&nbsp; Ayetin manası şudur: eğer varlık &acirc;leminde bir kitap olmuş olsaydı ve onun okunmasıyla dağlar harekete ge&ccedil;ecek, yery&uuml;z&uuml;nde seyir ettirilecek, yerin par&ccedil;alanmasına nede olacak veya onun vesilesiyle &ouml;l&uuml;ler sese gelecek ve konuşur hale getirilmiş olacak olsaydı bu kitap yine kuran olacaktı. Zira kuranı kerim t&uuml;m semavi kitaplardan &ccedil;ok daha k&acirc;mil ve daha &uuml;st&uuml;nd&uuml;r.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	2-&nbsp;&nbsp; İkinci g&ouml;r&uuml;rş şudur: Bu ayeti kerime Mekke k&acirc;firlerine ihtiraz ve onların peygamberden (s.a.a.) istemiş oldukları mucizeye verilmiş cevap mahiyetindedir. Ve dolaylı olarak da şuna işaret ediyor: Bular inat&ccedil;ı ve asi kimselerdir. Yani eğer kuran vesilesiyle onların istediği şekilde dağlar harekete ge&ccedil;seydiler, kuran vesilesiyle yer yarılsaydı, su &ccedil;eşmeleri aksaydılar veya kuran vesilesiyle &ouml;l&uuml;ler konuşmaya gelip peygamberliğini (s.a.a.) tasdik etseydiler bile Mekke k&acirc;firleri yine iman getirmezlerdi.','Şu &ldquo;kendisiyle dağların y&uuml;r&uuml;t&uuml;leceği veya yery&uuml;z&uuml;n&uuml;n par&ccedil;alanacağı, ya da &ouml;l&uuml;lerin konuşturulacağı bir Kur&rsquo;an olacak olsaydı (o yine bu kitap olurdu). Fakat b&uuml;t&uuml;n emir yalnız Allah&rsquo;ındır&rdquo;[1] ayetin tefsiri ve a&ccedil;ıklamasına ge&ccedil;meden &ouml;nce bu ayetin n&uuml;zul sebebine tevecc&uuml;h emek ayetin daha net ve g&uuml;zel bir şekilde anlaşılmasında bize yardımcı olacağı kanısındayız. Bu nedenle ilkin ayetin n&uuml;zul sebebini g&ouml;zden ge&ccedil;ireceğiz.\r\n\r\n\r\n	Bazı m&uuml;fessirler ş&ouml;yle demişlerdir: Bu ayeti kerime Ebu cehil, Abdullan b. Ebu Ummeye ve onlara tabi olan bazı Mekke m&uuml;şriklerinin cevabında nazil olmuştur. Adı ge&ccedil;en şahıslar Kabe&rsquo;nin arka tarafında oturup peygamberi kendi yanlarına &ccedil;ağırıp ş&ouml;yle dediler: Sen Allahın resul&uuml; ve getirmiş olduğun kuran da Allahın kitabı ve Onun tarafından nazil olduğunu iddia ediyorsun. Eğer seni takip etmemizi istiyorsan bu kuranınla Mekkenin dağlarını kaldır ta ki bizi i&ccedil;inde bulunduğumuz bu yerler biraz genişlesin! Yeri yararak nehirleri akıt ve &ccedil;eşmeleri oluştur ta ki onlar vesilesiyle bu arazilerde bah&ccedil;eler oluşturalım! Ekinler ekelim! Sen senin iddiana g&ouml;re Davut&rsquo;tan daha &uuml;st&uuml;n olmazsan en azında onun seviyesindesin. Allah dağları onun hizmetine verdi. Dağlar Onunla hem seda oldular, onunla Allah&rsquo;ı tesbih ediyorlardı. Veya r&uuml;zg&acirc;rları g&uuml;d&uuml;m&uuml;m&uuml;ze ver ta ki onlara binip Şama gidip sorunlarımızı &ccedil;&ouml;zebilelim, ihtiya&ccedil;larımızı giderelim ve aynı g&ouml;nde tekrar geri d&ouml;nebilelim. S&uuml;leyman&rsquo;ın g&uuml;d&uuml;m&uuml;ne verildiği gibi. Senin g&ouml;r&uuml;ş&uuml;ne g&ouml;re sen S&uuml;leyman&rsquo;dan az değilsin. Veya deden &ldquo;Kusa b. Kulab&rdquo;ı veya &ouml;l&uuml;lerimizden başka birisini dirilt senin doğru olup olmadığını, s&ouml;ylediklerinin hak veya yanlış olduğunu soracağız. Zira İsa (a.s.) &ouml;l&uuml;leri diriltiyordu. Allah katında senin konumun İsanın konumundan d&uuml;ş&uuml;k değildir. Sen de bu t&uuml;r mucizeleri ger&ccedil;ekleştir ki sana iman getirelim. İşte bu esnada bu ayeti kerime &ldquo;kendisiyle dağların y&uuml;r&uuml;t&uuml;leceği veya yery&uuml;z&uuml;n&uuml;n par&ccedil;alanacağı, ya da &ouml;l&uuml;lerin konuşturulacağı bir Kur&rsquo;an olacak olsaydı (o yine bu kitap olurdu). Fakat b&uuml;t&uuml;n emir yalnız Allah&rsquo;ındır&rdquo; nazil oldu.[2]\r\n\r\n\r\n	Buna binaen s&ouml;z konusu olan bu ayeti kerime peygamberin mucizelerine karşı inatlık, asilik, zorluklar &ccedil;ıkaran ve İsrail oğullarının bahanesinin aynısını &uuml;reten m&uuml;şrikler hakkında Peygamberimize (s.a.a) nazil oldu.\r\n\r\n\r\n	Ayetin sebep n&uuml;zul&uuml;n&uuml; a&ccedil;ıkladıktan sonra ayetin maksadının ne olduğu konusuna ge&ccedil;eceğiz. Bu bağlamda m&uuml;fessirlerce iki g&ouml;r&uuml;ş ortaya atılmıştır.\r\n\r\n\r\n	1-&nbsp;&nbsp; Ayetin manası şudur: Eğer varlık &acirc;leminde bir kitap olmuş olsaydı ve onun okunmasıyla dağlar harekete ge&ccedil;ecek, yery&uuml;z&uuml;nde seyir ettirilecek, yerin par&ccedil;alanmasına neden olacak veya onun vesilesiyle &ouml;l&uuml;ler sese gelecek ve konuşur hale getirilmiş olacak olsaydı bu kuran olacaktı. Zira kuranı kerim t&uuml;m semavi kitaplardan &ccedil;ok daha k&acirc;mil ve daha &uuml;st&uuml;nd&uuml;r.\r\n\r\n\r\n	2-&nbsp;&nbsp; İkinci g&ouml;r&uuml;ş şudur: Bu ayeti kerime Mekke k&acirc;firlerine ihtiraz ve onların peygamberden (s.a.a.) istemiş oldukları mucizeye verilmiş cevap mahiyetindedir. Ve şuna işarettir: Bular inat&ccedil;ı ve asi kimselerdir. Yani eğer kuran vesilesiyle onların istediği şekilde dağlar harekete ge&ccedil;seydiler, kuran vesilesiyle yer yarılsaydı, su &ccedil;eşmeleri aksaydılar veya kuran vesilesiyle &ouml;l&uuml;ler konuşmaya gelip peygamberliğini (s.a.a.) tasdik etseydiler bile Mekke k&acirc;firleri iman getirmezlerdi.[3] Taberi Z&uuml;cac&rsquo;tan naklen ş&ouml;yle diyor: Benim tasavvur ettiğim ve diğerlerinin de s&ouml;ylemiş olduğu şeye g&ouml;re ayetin anlamı şudur: Eğer dağı harekete ge&ccedil;iren ve&hellip; gibi &ouml;zelliklere haiz bir kuran nazil olmuş olsaydı bile iman getirmezlerdi. Bunun delili aşağıdaki ayeti kerimedir: &ldquo;Biz onlara melekleri de indirseydik, kendileriyle &ouml;l&uuml;ler de konuşsaydı ve her şeyi karşılarında (hakikatın şahidleri olarak) toplasaydık, Allah dilemedik&ccedil;e yine de iman edecek değillerdi. Fakat onların &ccedil;oğu bilmiyorlar&rdquo;.[4] Eğer melekleri g&ouml;ndersek, &ouml;l&uuml;leri diriltip onlarla konuşsa ve onlara istedikleri her şeyi g&ouml;ndersek bile onlar iman getirmezlerdir.[5]\r\n\r\n\r\n	Buna binaen ayet dolaylı olarak şunu s&ouml;ylemek istiyor. Siz (k&acirc;firler) hakkı istemiyorsunuz. Eğer hakkı istemiş olsaydınız bu peygamber (s.a.a.) tarafından g&ouml;sterilen o denli mucize ve nişaneler iman getirmeniz i&ccedil;in yeterli gelirdi. Siz sadece iman getirmemek i&ccedil;in sadece bahane getiriyorsunuz.\r\n\r\n\r\n	&ldquo;Belki b&uuml;t&uuml;n emir yalnız Allah&rsquo;ındır&rdquo; şeklinde olan ayetin son c&uuml;mlesinin anlamı hakkında şunu s&ouml;ylemek lazımdır: &ldquo;Belki&rdquo; kelimesiyle ayetin başında eğer anlamını veren &ldquo;lev enne&rdquo; den iddirap[6] yani d&ouml;n&uuml;şt&uuml;r. Yani şu vurgulamak isteniliyor: Allah kuran dışında başka ayet ve mucizeler getiremiyor değil, zira b&uuml;t&uuml;n emirler ve b&uuml;t&uuml;n işler Allah ın ilmi dahilinde ve hikmetine d&ouml;n&uuml;şmektedir. Dolayısıyla ayeti kerime adata şunu s&ouml;ylenmek istiyor. Allah onların iman getirmeyeceğini bildiği i&ccedil;in başka mucizelerin ger&ccedil;ekleştirmesinin de faydasız olduğunu biliyor, dolayısıyla onlara g&ouml;stermiş olduğu mucizelerden daha fazlasını g&ouml;stermiyor ki onlar d&uuml;nya azabına m&uuml;ptela olmasınlar. Zira onların peygamberden istemiş oldukları mucizeler eğer Allah tarafından peygamberin eliyle ger&ccedil;ekleşmiş olsaydı ve onlar yine iman getirmeseydiler ki getirmeyeceklerdir d&uuml;nya azabını hak eder ve ona m&uuml;ptela olurlardı.[7]\r\n\r\n\r\n	&ldquo;Mecmeul beyan&rdquo; adlı tefsirin sahibi belki b&uuml;t&uuml;n emir yalnız Allah&rsquo;ındır anlamını ifade eden &ldquo;lilahu&rsquo;l - emr cemien&rdquo; c&uuml;mlenin tefsirinde ş&ouml;yle diyor: Ge&ccedil;en b&uuml;t&uuml;n işler: ister dağın hareketlendirilmesi ve yerin yarılması olsun ister &ouml;l&uuml;lerin diriltmesi ve ister başka b&uuml;t&uuml;n emirler olsun hepsi Allahın emriyledir. Ve onun kudreti dahilindedir. Zira onun dışında hi&ccedil; kimse m&uuml;stakil bir şekilde g&uuml;&ccedil; sahibi değildir. Buna rağmen o bu işleri yapmıyor, zira indirmiş olduğu ayetler insaf ehli ve hakkın talip&ccedil;isi olan kimseler i&ccedil;in k&acirc;fidir. [8]\r\n\r\n\r\n	----------\r\n	[1] Rad, 31. &ldquo;Kendisiyle dağların y&uuml;r&uuml;t&uuml;leceği veya yery&uuml;z&uuml;n&uuml;n par&ccedil;alanacağı, ya da &ouml;l&uuml;lerin konuşturulacağı bir Kur&rsquo;an olacak olsaydı (o yine bu kitap olurdu). Fakat b&uuml;t&uuml;n emir yalnız Allah&rsquo;ındır&rdquo;.\r\n\r\n\r\n	[2] Bkz. Emin, seyide Nusret, &ldquo;Mahzenu&rsquo;l-Kran Der Tefsiri Kuran&rdquo;, Tahran: Nehzeti Zenan M&uuml;selmanan, 1361, şemsi, c. 7, s. 42-43; &ldquo;Tefsiri Numune&rdquo;, baskı 1, Tahran: Darul Kutubil İslamiye, 1374 şemsi, c. 10, s. 220-221.\r\n\r\n\r\n	[3] &ldquo;Eğer biz, bu Kur&rsquo;an&rsquo;ı bir dağa indirseydik, elbette sen onu Allah korkusundan başını eğerek par&ccedil;a par&ccedil;a olmuş g&ouml;r&uuml;rd&uuml;n. İşte misaller! Biz onları insanlara d&uuml;ş&uuml;ns&uuml;nler diye veriyoruz&rdquo;. (haşır 21).\r\n\r\n\r\n	[4] Anam, 111.\r\n\r\n\r\n	[5] &ldquo;Mecmeul Beyan Fi Tefsiril Kuran&rdquo;, baskı, 3, Tahran: nasır husru, 1372, ş., c. 6, s. 451.\r\n\r\n\r\n	[6] Arap&ccedil;ada bel bazen zamansal idrab (d&ouml;n&uuml;ş&uuml;m) anlamındadır. Bu anlamdaki bel bir &ouml;ncekini ibtal etmek anlamına gelir. Bazen de bir konudan başka bir konuya ge&ccedil;mek i&ccedil;indir. S&ouml;z konusu olan bu ayetteki bel birinci anlam taşımaktadır.\r\n\r\n\r\n	[7] &ldquo;Mahzenu&rsquo;l-Kran Der Tefsiri Kuran&rdquo;, c. 7, s. 42-43.\r\n\r\n\r\n	[8] Taberisi, &ldquo;Mecmeul Beyan Fi Tefsiril Kuran&rdquo;, c. 6, s. 451.'),(529,'tr534','<p style=\"; tab-stops: right 14.2pt\">\r\n	<span>Medeniyet her milletin y&uuml;celişi ve ilerlediğinin g&ouml;stergesidir. İslami &uuml;lkelerdeki medeniyetin icat edilişinin ge&ccedil;mişi şu anlamdadır: M&uuml;sl&uuml;manlar fikir, d&uuml;ş&uuml;nce, servet, sermaye ve hakeza kudret &uuml;retmiş olmalarıdır. Eğer b&ouml;yle bir durum olmamış olsaydı hi&ccedil; bir medeniyet şekillenmezdi.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p style=\"; tab-stops: right 14.2pt\">\r\n	<span>Medeniyet şu anlamdadır: Şehirleşmeyi, d&uuml;zen ve kanunu, diğer sosyal durumların gerekliliklerini ve toplumun fertlerinin bir diğerleriyle yardımlaşmayı kabul etmektir. Bir medeniyetin şekillenmesi i&ccedil;in bir&ccedil;ok unsur gereklidir. Bu unsurlar şunlardan ibarettir: Bilgi, d&uuml;zen, emniyet, yardımlaşma, işbirlik&ccedil;ilik ve&hellip; İslam dininde ister asıl kaynağı olan kuranda olsun ister kuranın tefsiri konumunda olan s&uuml;nnet ve masumların (a.s.) siresinde olsun, hepsinde medeniyeti şekillendiren unsurlara tekit edilmiştir. Ger&ccedil;ek irtibatıyla şunu diyebiliriz: İslam dini medeniyet şekillendiren bir dindir. D&uuml;nyada hali hazırda var olan medeniyet, tarih boyunca milletlerin sarf etmiş oldukları ceht ve &ccedil;abanın &uuml;r&uuml;n&uuml;d&uuml;r. Bu arada İslam dininin de bu medeniyetin şekillenmesindeki rol&uuml; de &ccedil;ok ayadır. Zira İslam dini bilgi ve teknoloji &uuml;retiminin yanı sıra bilgi ve teknolojiyi Batıya da intikal ettirmiştir. Bu intikal &uuml;&ccedil; yolla ger&ccedil;ekleşmiştir: <b>Bir</b>: Hıristiyanlarla irtibat kurarak ve onlarla muamelelerde bulunmak,</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p style=\"; tab-stops: right 14.2pt\">\r\n	<b><span>İki</span></b><span>: M&uuml;sl&uuml;man d&uuml;ş&uuml;n&uuml;rlerin ilmi eserlerini Avrupa milletlerinin diline &ccedil;evirerek,</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p style=\"; tab-stops: right 14.2pt\">\r\n	<b><span>&Uuml;&ccedil;</span></b><span>: Avrupalıların ilmi merkezlerde tedris ederek.</span></p>\r\n','<p>\r\n	<br />\r\n	&nbsp;Her milletin medeniyeti o meletin ekonomik, sosyal ve k&uuml;lt&uuml;rel y&uuml;celiğinin nişanesi ve o meletin b&uuml;t&uuml;n alanlardaki kalkınması ve ilerlediğinin, g&ouml;stergesidir. Her milletin iftiharı tarihin değişik b&ouml;l&uuml;mlerinde sahip olduğu farklı medeniyetinin var olmasıyladır. Bu &ouml;nemlilik bu cihetledir ki d&uuml;zenli ve aralıksız bir şekilde medeniyetin şekillenmesi &uuml;&ccedil; alanda &uuml;retime bağlıdır:</p>\r\n\r\n<p>\r\n	1-&nbsp;&nbsp; Servet oluşturmak i&ccedil;in ekonomik alanda &uuml;retim,</p>\r\n\r\n<p>\r\n	2-&nbsp;&nbsp; D&uuml;ş&uuml;nce &uuml;retmek i&ccedil;in k&uuml;lt&uuml;rel alanda &uuml;retim.</p>\r\n\r\n<p>\r\n	3-&nbsp;&nbsp; Kudret ve g&uuml;&ccedil; olarak y&acirc;d edilen siyaset alanında &uuml;retim.</p>\r\n\r\n<p>\r\n	&Ccedil;ok &Ouml;nem arz eden noktalardan birisi şudur ki emniyet olmaksızın hi&ccedil;bir alanda ne siyasette ne yeni k&uuml;lt&uuml;rel ve ne ekonomik alanda yeni &uuml;retim ger&ccedil;ekleşemez. Bu nedenle bu alanlarda &uuml;retimlerin ger&ccedil;ekleşebilmesi i&ccedil;in bir miktar da olsa emniyet gereklidir.</p>\r\n\r\n<p>\r\n	İslami &uuml;lkelerdeki medeniyetin icat edilişinin ge&ccedil;mişi şu anlamdadır: M&uuml;sl&uuml;manlar fikir, d&uuml;ş&uuml;nce, servet, sermaye ve hakeza kudret &uuml;retmiş olmalarıdır. Eğer b&ouml;yle bir durum olmamış olsaydı hi&ccedil; bir medeniyet şekillenmezdi. Medeniyetin icat edilmesi de şiddetli bir şekilde emniyete bağlıdır. Bilgiye bağlı olan emniyet, emniyetsel &ouml;nermelere ve d&uuml;ş&uuml;ncelerden şekillenmiştir. Dini, felsefi, irfani ve benzer şeyler var olmadığı s&uuml;rece, tabii olarak emniyetsel nazariyeler şekillenmemiş olur ve dolayısıyla medeniyeti oluşturan y&uuml;r&uuml;tme kurumları ve kuruluşları da v&uuml;cuda gelmez. Bu a&ccedil;ıklamadan sonra medeniyetin tarifine ge&ccedil;eriz. Medeniyet nedir ve ne gibi tarifleri vardır?</p>\r\n\r\n<p>\r\n	Medeniyet Arap&ccedil;a k&ouml;kl&uuml; olan temedd&uuml;n den gelmektedir. Temedd&uuml;n kelimesi ise &ldquo;mudun&rdquo; k&ouml;k&uuml;nden gelmektedir. Bu k&ouml;k&uuml;n anlamı şehirleşme, şehirdekilerin huyunu, adabını ve ahlakını almaktır. Kanunu, d&uuml;zeni ve sosyal hayatın diğer haletlerini, sosyal, siyasi, k&uuml;lt&uuml;rel ve diğer konularda toplumun fertlerinin bir biriyle işbirliği yapmak anlamındadır. [1] Başka bir kitapta temedd&uuml;n ş&ouml;yle tarif edilmiştir: Şehirde yaşayanların ahlakını ve huyunu alıp cehalet ve bilgisizlikten şehirleşmeye ve insanlığa y&ouml;nelmek şeklinde değişmektir. [2]</p>\r\n\r\n<p>\r\n	Fransalı b&uuml;y&uuml;k d&uuml;ş&uuml;n&uuml;r olan Wiil Durant temedd&uuml;n&rsquo;&uuml;n tarifiyle alakalı ş&ouml;yle diyor: &ldquo;Genel anlamda temedd&uuml;n sosyal bir d&uuml;zendir ki, varlığı neticesinde k&uuml;lt&uuml;rel &uuml;retim olanaklı olur ve oluşmaya başlar. Temedd&uuml;nde &uuml;&ccedil; temel unsur var olmaktadır. Bu unsurlar şundan ibarettirler: Ekonomik, siyasi ve ahlaki kuralar bağlamındaki işlerde ihtiyatlı ve &ouml;ng&ouml;r&uuml;şl&uuml; (sonradan ger&ccedil;ekleşecekleri &ouml;nceden kestirmek) olmak ve bilgi ve sanatı genişletmek i&ccedil;in &ccedil;abalamaktır. Temedd&uuml;n&uuml;n meydana gelişi herc&uuml; mercin ve g&uuml;vencesizliğin bittiği yerde olanaklı olur. Zira korku ve tedirginlerin yok edildiği yerlerde meraklar başlar ve ibda ve &uuml;retime ihtiya&ccedil; hasıl olur. Bu durumdadır ki, insan kendini, onun yaşamını rahatlatacak ara&ccedil;ları hazırlamasına ve ilim ve bilgi kesb etmeye s&uuml;r&uuml;kleyen yetiye teslim olur. [3]</p>\r\n\r\n<p>\r\n	Temedd&uuml;n&uuml; Şekillendiren Unsurlar :</p>\r\n\r\n<p>\r\n	Bir medeniyetin şekillenmesi i&ccedil;i bir&ccedil;ok unsur etkilidir. Burada &ouml;nemli olan unsurlara değineceğiz:</p>\r\n\r\n<p>\r\n	İlim ve bilgi: Medeniyetin bir tabakasını ve en &ouml;nemli temellerinden olan r&uuml;k&uuml;n ilimdir. İslam&rsquo;da ilmin &ccedil;ok &ouml;nemli bir yeri vardır. Kuranı kerimde ilme &ccedil;ok tekit edilmiştir. &ldquo;&ldquo; Hi&ccedil; bilenlerle bilmeyenler bir olur mu &rdquo; [4] şeklinde soru sorarak ilmin ne kadar y&uuml;ce olduğunu belirler. Bir anlamda dolaylı bir şekilde bu ikisi bir biriyle mukayese edilmesinin yanlış olduğunu vurgular. Rivayetlerde de bu konuya tekit eden bir&ccedil;ok rivayet g&ouml;r&uuml;lmektedir: İmam Ali (a.s.) ş&ouml;yle buyuruyor: &ldquo;Ey insanlar biliniz ki, ilim &ouml;ğrenip amel edildiğinde ancak din k&acirc;mil ve doğru olur. Biliniz ki ilmi tahsil etmek malı tahsil etmekten daha vaciptir&rdquo; [5]</p>\r\n\r\n<p>\r\n	D&uuml;zen ve Nazm : D&uuml;zen ve nazmden maksat c&uuml;zlerin arasında uyumluluk ve irtibat şekillenmiş bir şekilde her şeyin kendi yerli yerine koyulup dizilerek bir b&uuml;t&uuml;n olarak bir hedefe doğru hareket etirilmek anlamındadır. İnsanın yery&uuml;z&uuml;ne gelmesiyle ilk peygamberden tutun ta son Peygamber olan Hz. Muhammed&rsquo;e (Allahın selamı hepsinin &uuml;zerine olsun) kadar sosyal ve i&ccedil;timai d&uuml;zenin şekillenmesi i&ccedil;in bireysel ve toplumsal bir&ccedil;ok kanun beyan etmişlerdir. İnsan bireylerinin bir birine karşı davranış bi&ccedil;imi hakkında, aile fertlerinin bir birine karşı vazifeleri, toplumun bireylerine, insanın i&ccedil;inde yaşadığı &ccedil;evreye ve h&acirc;kimlere karşı vazifelerinin neler olduğu noktasında a&ccedil;ıklayıcı kanunları beyan etmişlerdir. Bu konu da temedd&uuml;n&uuml; şekillendirmede &ccedil;ok &ouml;nemlilik arz etmektedir.</p>\r\n\r\n<p>\r\n	Emniyet : H&uuml;k&uuml;met, Devlet, d&uuml;zen ve kanun &ccedil;er&ccedil;evesinde his edilen rahatlık ve aramış anlamındadır. Bu unsur ger&ccedil;ekleşmediği m&uuml;ddet&ccedil;e temedd&uuml;n&uuml;n şekillenmesi olanaklı olamaz. İslamın temel kaynağı olan kuranı kerimde ekonomik, mali, cani bağlamında g&uuml;venceyi sağlayacak bir &ccedil;ok kanun a&ccedil;ıklayan bir&ccedil;ok ayetler var olmaktadırlar. &Ouml;rneğin; Kısas, hırsızlık ve M&uuml;minlerin ırzını, namusunu, haysiyetini korunmasını sağlayan h&uuml;k&uuml;mler bağlamında a&ccedil;ıklamalar yapan ayetler ve bu bağlamda koymuş olduğu katı kanunlar sosyal hayatı bağlamında g&uuml;vence ve emniyeti tazmin etme hedefini g&uuml;tt&uuml;ğ&uuml;n&uuml; &ccedil;ok rahatlıkla iddia edebiliriz.</p>\r\n\r\n<p>\r\n	Birlik, Yardımlaşma ve İşbirliği : Bu unsurun medeniyetin ilerlemesi bağlamında &uuml;stlenmiş olduğu rol &ccedil;ok b&uuml;y&uuml;kt&uuml;r. &Ouml;yle ki eğer insanların yardımlaşma ve işbirlikleri g&ouml;z ardı edilirse toplumlar dağılır ve bedevilik bir yaşama maruz kalırlar. Medeniyet ve temedd&uuml;n toplumun kanunlara bağlı kalarak toplumsal bir hayatın g&ouml;lgesinde tahakkuk bulur. Tefrika ve dağınıklık bedeviliktir. Kuranı kerim a&ccedil;ık bir şekilde birlikteliğe, vahdete, g&ouml;n&uuml;l birliğine ve ilahi hakimlere itaat etmeye davet ediyor. B&ouml;ylece insanları dağınıklıktan, par&ccedil;alanmaktan ve tefrikadan menediyor ve b&ouml;ylelikle ilerlemenin ve y&uuml;celiğin sağlanmasını istiyor. Allah u Teala ş&ouml;yle buyuruyor: &ldquo;Hep birlikte Allah&rsquo;ın ipine (Kur&rsquo;an&rsquo;a) sımsıkı sarılın. Par&ccedil;alanıp b&ouml;l&uuml;nmeyin&rdquo;. [6] [7]</p>\r\n\r\n<p>\r\n	Yukarıda zikredilen unsurların yanı sıra medeniyet ve temedd&uuml;n&uuml;n şekillenmesinde etkili olabilen başka amillere de işaret edebiliriz. G&ouml;receli ve nisbi refah, milliyet&ccedil;iği a&ccedil;an bir d&uuml;ş&uuml;nce şekli, ahlak, sabır, hilm ve benzer amiller gibi temedd&uuml;n&uuml;n şekillenmesinde etkileri vardır. Yukarıdaki unsurları dikkate alarak bu unsurların olmaksızın bir medeniyet ve temedd&uuml;n&uuml;n şekillenmesinin olanaklı olamayacağını s&ouml;ylemek m&uuml;mk&uuml;nd&uuml;r. İslam dininde mutaalası olan bir kimse İslam dinini şekillendiren kurandaki ayetlerde olsun rivayetler ve hadislerde olsun ve masumların (a.s.) siresinde olsun; b&uuml;t&uuml;n bunlarda bir medeniyetin şekillendirmesinde etkili olan s&ouml;z konusu olan b&uuml;t&uuml;n bu unsurlara azami derecede tekit edildiğini m&uuml;şahede edecektir. &Ouml;yle ki hi&ccedil;bir dinde bu unsurlara İslam dininin tekit ettiği kadar tekit ettiğini g&ouml;remez.</p>\r\n\r\n<p>\r\n	&ldquo;&Ccedil;ok icmali bir şekilde İslam d&uuml;şencesine kaynaklık yapan kuranı kerim, resuli Ekrem ve masum imamların (Allahın Selami hepsinin &uuml;zerine olsun)&nbsp;&nbsp; siresine bakıldığında Allah ve Allahın velililerinin aralıksız kafirler, m&uuml;şrikler, diğer dinlerin takip&ccedil;ileri ve m&uuml;minler olmak &uuml;zere b&uuml;t&uuml;n insanları tefekk&uuml;re, d&uuml;ş&uuml;nmeye davet ettiğini g&ouml;r&uuml;lecektir. Bu bağlamda o kadar ileri gidilmiştir ki m&uuml;minlerden bile imanlarını taklit &uuml;zere bina etmelerini kabul g&ouml;m&uuml;yor. Dinin temelini oluşturan tevhit anlayışını bile tefekk&uuml;r ve ilme bina edilmesini istiyor&rdquo;. [8]</p>\r\n\r\n<p>\r\n	G&uuml;n&uuml;m&uuml;z d&uuml;nyasındaki medeniyet bir&ccedil;ok muhtelif milletlerin tarih s&uuml;resi i&ccedil;inde g&ouml;stermiş oldukları ceht ve &ccedil;aba neticesinde şekillenmiştir. Bu yeni medeniyetin şekillenmesinde İslam dininin b&uuml;y&uuml;k payı olmuştur. Zira İslam dini bilgi ve teknolojiyi &uuml;retiyor olmasının yanı sıra Batı d&uuml;nyasına da intikal ettirmiştir. İslam tarafından Bilgi ve temedd&uuml;n&uuml;n Batı d&uuml;nyasına intikal etmesinin hangileri olduğu bağlamında genel anlamda &uuml;&ccedil; yol olduğunu s&ouml;ylemek m&uuml;mk&uuml;nd&uuml;r:</p>\r\n\r\n<p>\r\n	1-&nbsp;&nbsp; İspanya, İtalya, Sey&ccedil;el (el-Cezair) ve ha&ccedil;lı savaşlarında M&uuml;sl&uuml;manlar ile Hıristiyanlar arasında ger&ccedil;ekleşen ilişkiler ve İslamın diğer d&uuml;nya b&ouml;lgelerinde İslam k&uuml;lt&uuml;r&uuml; ve medeniyetiyle tanışmaları ve İslam d&uuml;nyasının diğer &uuml;lkelerle olan komşuluk yoluyla.</p>\r\n\r\n<p>\r\n	2-&nbsp;&nbsp; Terc&uuml;me hareketi (nehzeti) olarak adlandırılan Arap&ccedil;a diliyle yazılmış olan kitapların Latin diline &ccedil;evrilme yoluyla ki bu hakaret de beş ile yedinci asırları arasında ger&ccedil;ekleşti.</p>\r\n\r\n<p>\r\n	3-&nbsp;&nbsp; M&uuml;sl&uuml;man d&uuml;ş&uuml;n&uuml;rleri tarafından yazılmış veya terc&uuml;me edilmiş olan kitapların Batı d&uuml;nyasının ilmi merkezlerinde tedris edilmesiyle.</p>\r\n\r\n<p>\r\n	4-&nbsp;&nbsp; Hıristiyanlar evlilik ve sosyal ilişkiler yoluyla ve Hıristiyanların giyim, adap ve gelenekler bağlamında M&uuml;sl&uuml;manlara taklit etmekle [9]</p>\r\n\r\n<p>\r\n	1.&nbsp;&nbsp; M&uuml;sl&uuml;manlar İslamın asıl unsurlarından ilham ve kendisinden daha &ouml;nce şekillenmiş medeniyetlerden; Yunan, Mısır, Rum, İran, Hindistan, iki nehir arasında, &Ccedil;in ve d&uuml;nyanın diğer b&ouml;lgelerindeki medeniyetlerden yararlanarak İslam medeniyetinin temelini şekillendirdiler. Daha sonra bu konuda sarf ettikleri ciddiyet ve &ccedil;aba neticesinde sekiz asır boyunca milletlerin fikirsel rehberliğini omuzlarında taşıdılar. Bu uzun d&ouml;nemde M&uuml;sl&uuml;manlar iki y&ouml;nl&uuml; bir rol &uuml;stlendiler. Bir taraftan diğer milletlerin yazmış oldukları değerli eserlerini İslam d&uuml;nyasına taşıyarak onları hem yok olunmaktan hem gaflette kalmaktan kurtardı ve o milletlerin yazmış oldukları kitaplarını terc&uuml;me ederek Arap&ccedil;a diline kazandırdılar. O kitaplarda bulunan d&uuml;ş&uuml;nce noksanlıkları giderdi, onları tashih ettiler ve bir&ccedil;oğunu k&acirc;mil ettiler. Diğer taraftan bazı yeni ilimleri, &ouml;rneğin; kimya, yeni fizik, cebir, &uuml;&ccedil;genler, jeoloji, biyoloji, sosyoloji ve tarih felsefesini insanlık &acirc;lemine kazandırdılar. Cabir b. Hay&acirc;n ve Zekeriyai Razi kimya ilmini eski kavramsallıktan laboratuarlara taşıdılar. İbni Heysem fizik ilminde nur b&ouml;l&uuml;m&uuml;n&uuml;n temelini attı. Harezmi cebir ilmini ibda ederek bırakın isminin ebedileşmesini bir yana belki insanlığa b&uuml;y&uuml;k bir hizmet yapmış oldu. İbni Hldun tarihsel konularının tahlili ve incelenmesinde yeni bir y&ouml;ntem geliştirdi. Ger&ccedil;ek itibariyle tarihi ve sosyolojiyi meydana getirdi. İşte bunun ardından İslam k&uuml;lt&uuml;r&uuml; ve İslam medeniyeti Avrupa ve onun diğer b&ouml;lgelerinde etkili ve o milletlerin uyanışına neden oldu. [10]</p>\r\n\r\n<p>\r\n	Zikir edilen konular dışında da bir&ccedil;ok muhtelif ilim M&uuml;sl&uuml;manlar tarafından ilerletilmiş ve bazen de kendileri icad etmişlerdir ki Avrupa&rsquo;nın bu g&uuml;nk&uuml; medeniyetinde etkin olmuştur. &Ouml;zellikle tıp ilminde ki M&uuml;sl&uuml;manlar hem onun şekillendirmesinde &ccedil;ok etkili olmuşlardır hem kalkınmasında. G&ouml;z bağlamındaki tıpta, ameliyat, psikolojik konularda gelişen ilerlemede de M&uuml;sl&uuml;manların etkin bir şekilde ilerlemesinde etkili oldukları konulardandır. Tıpta M&uuml;sl&uuml;manların yazmış oldukları kitaplar y&uuml;zlerce sene Avrupalıların &Uuml;niversitelerinde tedris ediliyordu. Onlar kendi doktorlarını yetiştirmek i&ccedil;in ibni Sina gibi d&uuml;ş&uuml;n&uuml;rlerimizin eserlerinden yaralanıyorlardı. M&uuml;sl&uuml;man olan ibni Sina ile iftihar ediyorlardı.</p>\r\n\r\n<p>\r\n	Kimya ve fizik ilimlerinde de Batı d&uuml;nyası İslam medeniyetine bor&ccedil;ludur. Hali hazırda bile Cabir b. Hay&acirc;n, ibni Heysem, Zekeriyai Razi ve&hellip; gibi bilgi d&uuml;ş&uuml;n&uuml;rleri; Cabir b. Hayan, ibni Heysem, Zekeriyai Razi ve&hellip; İlmin g&ouml;ğ&uuml;nde parlamaktadırlar.</p>\r\n\r\n<p>\r\n	Dikkate şayandır bu g&uuml;n İslam medeniyeti unvanıyla bilinen bir&ccedil;ok şeyler ger&ccedil;eklikte M&uuml;sl&uuml;manların medeniyetidir. İslam dinin genel &ouml;ğretilerinden alınmıştır. Buna binaen b&uuml;t&uuml;n bunlara genel anlamda İslam medeniyeti diyerek takadd&uuml;s veremeyiz.</p>\r\n\r\n<p>\r\n	İlgili indeksler:</p>\r\n\r\n<p>\r\n	Din Ve Ferheng, 173 (Sayti 2382).</p>\r\n\r\n<p>\r\n	Din Ve Ferhg, 5297 (Sayt: 5489 ).</p>\r\n\r\n<p>\r\n	------------<br />\r\n	[1] Lugatnameha&rdquo;; &ldquo; Deh Huda &rdquo;, &ldquo; Ferheng Muin &rdquo;, &ldquo; Ferheng Amid &rdquo;, made: &ldquo;m-d-n-&rdquo;.</p>\r\n\r\n<p>\r\n	[2] &ldquo; Ferheng ebcedi &rdquo;, Arabi-farisi s. 258.&nbsp; Made; &ldquo;m-d-n&rdquo;.</p>\r\n\r\n<p>\r\n	[3] Wiil Durant, &ldquo; Tarih-İ Temedd&uuml;n &rdquo;, terc&uuml;me: Ahmet Aram, baskı, 4, intişarati inkilabi İslami, 1372, c. 1, s. 3.</p>\r\n\r\n<p>\r\n	[4] Z&uuml;mer, 9.</p>\r\n\r\n<p>\r\n	[5] Kuleyni, &ldquo; Usul Kafi &rdquo;, c. 1, bap, 1, hadis no: 4.</p>\r\n\r\n<p>\r\n	[6] Ali İmran, 103.</p>\r\n\r\n<p>\r\n	[7] Makale, Mehremi, Gulam H&uuml;seyin, &ldquo; Nekş Enbiya Der Temedd&uuml;n Beşer &rdquo;, www.tebyan-zn.ir</p>\r\n\r\n<p>\r\n	[8] Velayeti, Ali Ekber, &ldquo; puyayi ferheng ve temedd&uuml;n İslam ve iran &rdquo;, tahran: merkez &ccedil;ap ve intişarat vezaret umuri haricie, 1382, c. 1, s.</p>\r\n\r\n<p>\r\n	[9] A.g.e.</p>\r\n\r\n<p>\r\n	[10] Muhammedi, zikrullah, &ldquo; nekşi ferheng ve temedd&uuml;n İslami der bidari garb &rdquo;, intişarat danışgah feynel-mileli imam Humeyni, 1373.</p>\r\n','Medeniyet her milletin y&uuml;celişi ve ilerlediğinin g&ouml;stergesidir. İslami &uuml;lkelerdeki medeniyetin icat edilişinin ge&ccedil;mişi şu anlamdadır: M&uuml;sl&uuml;manlar fikir, d&uuml;ş&uuml;nce, servet, sermaye ve hakeza kudret &uuml;retmiş olmalarıdır. Eğer b&ouml;yle bir durum olmamış olsaydı hi&ccedil; bir medeniyet şekillenmezdi.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Medeniyet şu anlamdadır: Şehirleşmeyi, d&uuml;zen ve kanunu, diğer sosyal durumların gerekliliklerini ve toplumun fertlerinin bir diğerleriyle yardımlaşmayı kabul etmektir. Bir medeniyetin şekillenmesi i&ccedil;in bir&ccedil;ok unsur gereklidir. Bu unsurlar şunlardan ibarettir: Bilgi, d&uuml;zen, emniyet, yardımlaşma, işbirlik&ccedil;ilik ve&hellip; İslam dininde ister asıl kaynağı olan kuranda olsun ister kuranın tefsiri konumunda olan s&uuml;nnet ve masumların (a.s.) siresinde olsun, hepsinde medeniyeti şekillendiren unsurlara tekit edilmiştir. Ger&ccedil;ek irtibatıyla şunu diyebiliriz: İslam dini medeniyet şekillendiren bir dindir. D&uuml;nyada hali hazırda var olan medeniyet, tarih boyunca milletlerin sarf etmiş oldukları ceht ve &ccedil;abanın &uuml;r&uuml;n&uuml;d&uuml;r. Bu arada İslam dininin de bu medeniyetin şekillenmesindeki rol&uuml; de &ccedil;ok ayadır. Zira İslam dini bilgi ve teknoloji &uuml;retiminin yanı sıra bilgi ve teknolojiyi Batıya da intikal ettirmiştir. Bu intikal &uuml;&ccedil; yolla ger&ccedil;ekleşmiştir: Bir: Hıristiyanlarla irtibat kurarak ve onlarla muamelelerde bulunmak,\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	İki: M&uuml;sl&uuml;man d&uuml;ş&uuml;n&uuml;rlerin ilmi eserlerini Avrupa milletlerinin diline &ccedil;evirerek,\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&Uuml;&ccedil;: Avrupalıların ilmi merkezlerde tedris ederek.','&nbsp;Her milletin medeniyeti o meletin ekonomik, sosyal ve k&uuml;lt&uuml;rel y&uuml;celiğinin nişanesi ve o meletin b&uuml;t&uuml;n alanlardaki kalkınması ve ilerlediğinin, g&ouml;stergesidir. Her milletin iftiharı tarihin değişik b&ouml;l&uuml;mlerinde sahip olduğu farklı medeniyetinin var olmasıyladır. Bu &ouml;nemlilik bu cihetledir ki d&uuml;zenli ve aralıksız bir şekilde medeniyetin şekillenmesi &uuml;&ccedil; alanda &uuml;retime bağlıdır:\r\n\r\n\r\n	1-&nbsp;&nbsp; Servet oluşturmak i&ccedil;in ekonomik alanda &uuml;retim,\r\n\r\n\r\n	2-&nbsp;&nbsp; D&uuml;ş&uuml;nce &uuml;retmek i&ccedil;in k&uuml;lt&uuml;rel alanda &uuml;retim.\r\n\r\n\r\n	3-&nbsp;&nbsp; Kudret ve g&uuml;&ccedil; olarak y&acirc;d edilen siyaset alanında &uuml;retim.\r\n\r\n\r\n	&Ccedil;ok &Ouml;nem arz eden noktalardan birisi şudur ki emniyet olmaksızın hi&ccedil;bir alanda ne siyasette ne yeni k&uuml;lt&uuml;rel ve ne ekonomik alanda yeni &uuml;retim ger&ccedil;ekleşemez. Bu nedenle bu alanlarda &uuml;retimlerin ger&ccedil;ekleşebilmesi i&ccedil;in bir miktar da olsa emniyet gereklidir.\r\n\r\n\r\n	İslami &uuml;lkelerdeki medeniyetin icat edilişinin ge&ccedil;mişi şu anlamdadır: M&uuml;sl&uuml;manlar fikir, d&uuml;ş&uuml;nce, servet, sermaye ve hakeza kudret &uuml;retmiş olmalarıdır. Eğer b&ouml;yle bir durum olmamış olsaydı hi&ccedil; bir medeniyet şekillenmezdi. Medeniyetin icat edilmesi de şiddetli bir şekilde emniyete bağlıdır. Bilgiye bağlı olan emniyet, emniyetsel &ouml;nermelere ve d&uuml;ş&uuml;ncelerden şekillenmiştir. Dini, felsefi, irfani ve benzer şeyler var olmadığı s&uuml;rece, tabii olarak emniyetsel nazariyeler şekillenmemiş olur ve dolayısıyla medeniyeti oluşturan y&uuml;r&uuml;tme kurumları ve kuruluşları da v&uuml;cuda gelmez. Bu a&ccedil;ıklamadan sonra medeniyetin tarifine ge&ccedil;eriz. Medeniyet nedir ve ne gibi tarifleri vardır?\r\n\r\n\r\n	Medeniyet Arap&ccedil;a k&ouml;kl&uuml; olan temedd&uuml;n den gelmektedir. Temedd&uuml;n kelimesi ise &ldquo;mudun&rdquo; k&ouml;k&uuml;nden gelmektedir. Bu k&ouml;k&uuml;n anlamı şehirleşme, şehirdekilerin huyunu, adabını ve ahlakını almaktır. Kanunu, d&uuml;zeni ve sosyal hayatın diğer haletlerini, sosyal, siyasi, k&uuml;lt&uuml;rel ve diğer konularda toplumun fertlerinin bir biriyle işbirliği yapmak anlamındadır. [1] Başka bir kitapta temedd&uuml;n ş&ouml;yle tarif edilmiştir: Şehirde yaşayanların ahlakını ve huyunu alıp cehalet ve bilgisizlikten şehirleşmeye ve insanlığa y&ouml;nelmek şeklinde değişmektir. [2]\r\n\r\n\r\n	Fransalı b&uuml;y&uuml;k d&uuml;ş&uuml;n&uuml;r olan Wiil Durant temedd&uuml;n&rsquo;&uuml;n tarifiyle alakalı ş&ouml;yle diyor: &ldquo;Genel anlamda temedd&uuml;n sosyal bir d&uuml;zendir ki, varlığı neticesinde k&uuml;lt&uuml;rel &uuml;retim olanaklı olur ve oluşmaya başlar. Temedd&uuml;nde &uuml;&ccedil; temel unsur var olmaktadır. Bu unsurlar şundan ibarettirler: Ekonomik, siyasi ve ahlaki kuralar bağlamındaki işlerde ihtiyatlı ve &ouml;ng&ouml;r&uuml;şl&uuml; (sonradan ger&ccedil;ekleşecekleri &ouml;nceden kestirmek) olmak ve bilgi ve sanatı genişletmek i&ccedil;in &ccedil;abalamaktır. Temedd&uuml;n&uuml;n meydana gelişi herc&uuml; mercin ve g&uuml;vencesizliğin bittiği yerde olanaklı olur. Zira korku ve tedirginlerin yok edildiği yerlerde meraklar başlar ve ibda ve &uuml;retime ihtiya&ccedil; hasıl olur. Bu durumdadır ki, insan kendini, onun yaşamını rahatlatacak ara&ccedil;ları hazırlamasına ve ilim ve bilgi kesb etmeye s&uuml;r&uuml;kleyen yetiye teslim olur. [3]\r\n\r\n\r\n	Temedd&uuml;n&uuml; Şekillendiren Unsurlar :\r\n\r\n\r\n	Bir medeniyetin şekillenmesi i&ccedil;i bir&ccedil;ok unsur etkilidir. Burada &ouml;nemli olan unsurlara değineceğiz:\r\n\r\n\r\n	İlim ve bilgi: Medeniyetin bir tabakasını ve en &ouml;nemli temellerinden olan r&uuml;k&uuml;n ilimdir. İslam&rsquo;da ilmin &ccedil;ok &ouml;nemli bir yeri vardır. Kuranı kerimde ilme &ccedil;ok tekit edilmiştir. &ldquo;&ldquo; Hi&ccedil; bilenlerle bilmeyenler bir olur mu &rdquo; [4] şeklinde soru sorarak ilmin ne kadar y&uuml;ce olduğunu belirler. Bir anlamda dolaylı bir şekilde bu ikisi bir biriyle mukayese edilmesinin yanlış olduğunu vurgular. Rivayetlerde de bu konuya tekit eden bir&ccedil;ok rivayet g&ouml;r&uuml;lmektedir: İmam Ali (a.s.) ş&ouml;yle buyuruyor: &ldquo;Ey insanlar biliniz ki, ilim &ouml;ğrenip amel edildiğinde ancak din k&acirc;mil ve doğru olur. Biliniz ki ilmi tahsil etmek malı tahsil etmekten daha vaciptir&rdquo; [5]\r\n\r\n\r\n	D&uuml;zen ve Nazm : D&uuml;zen ve nazmden maksat c&uuml;zlerin arasında uyumluluk ve irtibat şekillenmiş bir şekilde her şeyin kendi yerli yerine koyulup dizilerek bir b&uuml;t&uuml;n olarak bir hedefe doğru hareket etirilmek anlamındadır. İnsanın yery&uuml;z&uuml;ne gelmesiyle ilk peygamberden tutun ta son Peygamber olan Hz. Muhammed&rsquo;e (Allahın selamı hepsinin &uuml;zerine olsun) kadar sosyal ve i&ccedil;timai d&uuml;zenin şekillenmesi i&ccedil;in bireysel ve toplumsal bir&ccedil;ok kanun beyan etmişlerdir. İnsan bireylerinin bir birine karşı davranış bi&ccedil;imi hakkında, aile fertlerinin bir birine karşı vazifeleri, toplumun bireylerine, insanın i&ccedil;inde yaşadığı &ccedil;evreye ve h&acirc;kimlere karşı vazifelerinin neler olduğu noktasında a&ccedil;ıklayıcı kanunları beyan etmişlerdir. Bu konu da temedd&uuml;n&uuml; şekillendirmede &ccedil;ok &ouml;nemlilik arz etmektedir.\r\n\r\n\r\n	Emniyet : H&uuml;k&uuml;met, Devlet, d&uuml;zen ve kanun &ccedil;er&ccedil;evesinde his edilen rahatlık ve aramış anlamındadır. Bu unsur ger&ccedil;ekleşmediği m&uuml;ddet&ccedil;e temedd&uuml;n&uuml;n şekillenmesi olanaklı olamaz. İslamın temel kaynağı olan kuranı kerimde ekonomik, mali, cani bağlamında g&uuml;venceyi sağlayacak bir &ccedil;ok kanun a&ccedil;ıklayan bir&ccedil;ok ayetler var olmaktadırlar. &Ouml;rneğin; Kısas, hırsızlık ve M&uuml;minlerin ırzını, namusunu, haysiyetini korunmasını sağlayan h&uuml;k&uuml;mler bağlamında a&ccedil;ıklamalar yapan ayetler ve bu bağlamda koymuş olduğu katı kanunlar sosyal hayatı bağlamında g&uuml;vence ve emniyeti tazmin etme hedefini g&uuml;tt&uuml;ğ&uuml;n&uuml; &ccedil;ok rahatlıkla iddia edebiliriz.\r\n\r\n\r\n	Birlik, Yardımlaşma ve İşbirliği : Bu unsurun medeniyetin ilerlemesi bağlamında &uuml;stlenmiş olduğu rol &ccedil;ok b&uuml;y&uuml;kt&uuml;r. &Ouml;yle ki eğer insanların yardımlaşma ve işbirlikleri g&ouml;z ardı edilirse toplumlar dağılır ve bedevilik bir yaşama maruz kalırlar. Medeniyet ve temedd&uuml;n toplumun kanunlara bağlı kalarak toplumsal bir hayatın g&ouml;lgesinde tahakkuk bulur. Tefrika ve dağınıklık bedeviliktir. Kuranı kerim a&ccedil;ık bir şekilde birlikteliğe, vahdete, g&ouml;n&uuml;l birliğine ve ilahi hakimlere itaat etmeye davet ediyor. B&ouml;ylece insanları dağınıklıktan, par&ccedil;alanmaktan ve tefrikadan menediyor ve b&ouml;ylelikle ilerlemenin ve y&uuml;celiğin sağlanmasını istiyor. Allah u Teala ş&ouml;yle buyuruyor: &ldquo;Hep birlikte Allah&rsquo;ın ipine (Kur&rsquo;an&rsquo;a) sımsıkı sarılın. Par&ccedil;alanıp b&ouml;l&uuml;nmeyin&rdquo;. [6] [7]\r\n\r\n\r\n	Yukarıda zikredilen unsurların yanı sıra medeniyet ve temedd&uuml;n&uuml;n şekillenmesinde etkili olabilen başka amillere de işaret edebiliriz. G&ouml;receli ve nisbi refah, milliyet&ccedil;iği a&ccedil;an bir d&uuml;ş&uuml;nce şekli, ahlak, sabır, hilm ve benzer amiller gibi temedd&uuml;n&uuml;n şekillenmesinde etkileri vardır. Yukarıdaki unsurları dikkate alarak bu unsurların olmaksızın bir medeniyet ve temedd&uuml;n&uuml;n şekillenmesinin olanaklı olamayacağını s&ouml;ylemek m&uuml;mk&uuml;nd&uuml;r. İslam dininde mutaalası olan bir kimse İslam dinini şekillendiren kurandaki ayetlerde olsun rivayetler ve hadislerde olsun ve masumların (a.s.) siresinde olsun; b&uuml;t&uuml;n bunlarda bir medeniyetin şekillendirmesinde etkili olan s&ouml;z konusu olan b&uuml;t&uuml;n bu unsurlara azami derecede tekit edildiğini m&uuml;şahede edecektir. &Ouml;yle ki hi&ccedil;bir dinde bu unsurlara İslam dininin tekit ettiği kadar tekit ettiğini g&ouml;remez.\r\n\r\n\r\n	&ldquo;&Ccedil;ok icmali bir şekilde İslam d&uuml;şencesine kaynaklık yapan kuranı kerim, resuli Ekrem ve masum imamların (Allahın Selami hepsinin &uuml;zerine olsun)&nbsp;&nbsp; siresine bakıldığında Allah ve Allahın velililerinin aralıksız kafirler, m&uuml;şrikler, diğer dinlerin takip&ccedil;ileri ve m&uuml;minler olmak &uuml;zere b&uuml;t&uuml;n insanları tefekk&uuml;re, d&uuml;ş&uuml;nmeye davet ettiğini g&ouml;r&uuml;lecektir. Bu bağlamda o kadar ileri gidilmiştir ki m&uuml;minlerden bile imanlarını taklit &uuml;zere bina etmelerini kabul g&ouml;m&uuml;yor. Dinin temelini oluşturan tevhit anlayışını bile tefekk&uuml;r ve ilme bina edilmesini istiyor&rdquo;. [8]\r\n\r\n\r\n	G&uuml;n&uuml;m&uuml;z d&uuml;nyasındaki medeniyet bir&ccedil;ok muhtelif milletlerin tarih s&uuml;resi i&ccedil;inde g&ouml;stermiş oldukları ceht ve &ccedil;aba neticesinde şekillenmiştir. Bu yeni medeniyetin şekillenmesinde İslam dininin b&uuml;y&uuml;k payı olmuştur. Zira İslam dini bilgi ve teknolojiyi &uuml;retiyor olmasının yanı sıra Batı d&uuml;nyasına da intikal ettirmiştir. İslam tarafından Bilgi ve temedd&uuml;n&uuml;n Batı d&uuml;nyasına intikal etmesinin hangileri olduğu bağlamında genel anlamda &uuml;&ccedil; yol olduğunu s&ouml;ylemek m&uuml;mk&uuml;nd&uuml;r:\r\n\r\n\r\n	1-&nbsp;&nbsp; İspanya, İtalya, Sey&ccedil;el (el-Cezair) ve ha&ccedil;lı savaşlarında M&uuml;sl&uuml;manlar ile Hıristiyanlar arasında ger&ccedil;ekleşen ilişkiler ve İslamın diğer d&uuml;nya b&ouml;lgelerinde İslam k&uuml;lt&uuml;r&uuml; ve medeniyetiyle tanışmaları ve İslam d&uuml;nyasının diğer &uuml;lkelerle olan komşuluk yoluyla.\r\n\r\n\r\n	2-&nbsp;&nbsp; Terc&uuml;me hareketi (nehzeti) olarak adlandırılan Arap&ccedil;a diliyle yazılmış olan kitapların Latin diline &ccedil;evrilme yoluyla ki bu hakaret de beş ile yedinci asırları arasında ger&ccedil;ekleşti.\r\n\r\n\r\n	3-&nbsp;&nbsp; M&uuml;sl&uuml;man d&uuml;ş&uuml;n&uuml;rleri tarafından yazılmış veya terc&uuml;me edilmiş olan kitapların Batı d&uuml;nyasının ilmi merkezlerinde tedris edilmesiyle.\r\n\r\n\r\n	4-&nbsp;&nbsp; Hıristiyanlar evlilik ve sosyal ilişkiler yoluyla ve Hıristiyanların giyim, adap ve gelenekler bağlamında M&uuml;sl&uuml;manlara taklit etmekle [9]\r\n\r\n\r\n	1.&nbsp;&nbsp; M&uuml;sl&uuml;manlar İslamın asıl unsurlarından ilham ve kendisinden daha &ouml;nce şekillenmiş medeniyetlerden; Yunan, Mısır, Rum, İran, Hindistan, iki nehir arasında, &Ccedil;in ve d&uuml;nyanın diğer b&ouml;lgelerindeki medeniyetlerden yararlanarak İslam medeniyetinin temelini şekillendirdiler. Daha sonra bu konuda sarf ettikleri ciddiyet ve &ccedil;aba neticesinde sekiz asır boyunca milletlerin fikirsel rehberliğini omuzlarında taşıdılar. Bu uzun d&ouml;nemde M&uuml;sl&uuml;manlar iki y&ouml;nl&uuml; bir rol &uuml;stlendiler. Bir taraftan diğer milletlerin yazmış oldukları değerli eserlerini İslam d&uuml;nyasına taşıyarak onları hem yok olunmaktan hem gaflette kalmaktan kurtardı ve o milletlerin yazmış oldukları kitaplarını terc&uuml;me ederek Arap&ccedil;a diline kazandırdılar. O kitaplarda bulunan d&uuml;ş&uuml;nce noksanlıkları giderdi, onları tashih ettiler ve bir&ccedil;oğunu k&acirc;mil ettiler. Diğer taraftan bazı yeni ilimleri, &ouml;rneğin; kimya, yeni fizik, cebir, &uuml;&ccedil;genler, jeoloji, biyoloji, sosyoloji ve tarih felsefesini insanlık &acirc;lemine kazandırdılar. Cabir b. Hay&acirc;n ve Zekeriyai Razi kimya ilmini eski kavramsallıktan laboratuarlara taşıdılar. İbni Heysem fizik ilminde nur b&ouml;l&uuml;m&uuml;n&uuml;n temelini attı. Harezmi cebir ilmini ibda ederek bırakın isminin ebedileşmesini bir yana belki insanlığa b&uuml;y&uuml;k bir hizmet yapmış oldu. İbni Hldun tarihsel konularının tahlili ve incelenmesinde yeni bir y&ouml;ntem geliştirdi. Ger&ccedil;ek itibariyle tarihi ve sosyolojiyi meydana getirdi. İşte bunun ardından İslam k&uuml;lt&uuml;r&uuml; ve İslam medeniyeti Avrupa ve onun diğer b&ouml;lgelerinde etkili ve o milletlerin uyanışına neden oldu. [10]\r\n\r\n\r\n	Zikir edilen konular dışında da bir&ccedil;ok muhtelif ilim M&uuml;sl&uuml;manlar tarafından ilerletilmiş ve bazen de kendileri icad etmişlerdir ki Avrupa&rsquo;nın bu g&uuml;nk&uuml; medeniyetinde etkin olmuştur. &Ouml;zellikle tıp ilminde ki M&uuml;sl&uuml;manlar hem onun şekillendirmesinde &ccedil;ok etkili olmuşlardır hem kalkınmasında. G&ouml;z bağlamındaki tıpta, ameliyat, psikolojik konularda gelişen ilerlemede de M&uuml;sl&uuml;manların etkin bir şekilde ilerlemesinde etkili oldukları konulardandır. Tıpta M&uuml;sl&uuml;manların yazmış oldukları kitaplar y&uuml;zlerce sene Avrupalıların &Uuml;niversitelerinde tedris ediliyordu. Onlar kendi doktorlarını yetiştirmek i&ccedil;in ibni Sina gibi d&uuml;ş&uuml;n&uuml;rlerimizin eserlerinden yaralanıyorlardı. M&uuml;sl&uuml;man olan ibni Sina ile iftihar ediyorlardı.\r\n\r\n\r\n	Kimya ve fizik ilimlerinde de Batı d&uuml;nyası İslam medeniyetine bor&ccedil;ludur. Hali hazırda bile Cabir b. Hay&acirc;n, ibni Heysem, Zekeriyai Razi ve&hellip; gibi bilgi d&uuml;ş&uuml;n&uuml;rleri; Cabir b. Hayan, ibni Heysem, Zekeriyai Razi ve&hellip; İlmin g&ouml;ğ&uuml;nde parlamaktadırlar.\r\n\r\n\r\n	Dikkate şayandır bu g&uuml;n İslam medeniyeti unvanıyla bilinen bir&ccedil;ok şeyler ger&ccedil;eklikte M&uuml;sl&uuml;manların medeniyetidir. İslam dinin genel &ouml;ğretilerinden alınmıştır. Buna binaen b&uuml;t&uuml;n bunlara genel anlamda İslam medeniyeti diyerek takadd&uuml;s veremeyiz.\r\n\r\n\r\n	İlgili indeksler:\r\n\r\n\r\n	Din Ve Ferheng, 173 (Sayti 2382).\r\n\r\n\r\n	Din Ve Ferhg, 5297 (Sayt: 5489 ).\r\n\r\n\r\n	------------\r\n	[1] Lugatnameha&rdquo;; &ldquo; Deh Huda &rdquo;, &ldquo; Ferheng Muin &rdquo;, &ldquo; Ferheng Amid &rdquo;, made: &ldquo;m-d-n-&rdquo;.\r\n\r\n\r\n	[2] &ldquo; Ferheng ebcedi &rdquo;, Arabi-farisi s. 258.&nbsp; Made; &ldquo;m-d-n&rdquo;.\r\n\r\n\r\n	[3] Wiil Durant, &ldquo; Tarih-İ Temedd&uuml;n &rdquo;, terc&uuml;me: Ahmet Aram, baskı, 4, intişarati inkilabi İslami, 1372, c. 1, s. 3.\r\n\r\n\r\n	[4] Z&uuml;mer, 9.\r\n\r\n\r\n	[5] Kuleyni, &ldquo; Usul Kafi &rdquo;, c. 1, bap, 1, hadis no: 4.\r\n\r\n\r\n	[6] Ali İmran, 103.\r\n\r\n\r\n	[7] Makale, Mehremi, Gulam H&uuml;seyin, &ldquo; Nekş Enbiya Der Temedd&uuml;n Beşer &rdquo;, www.tebyan-zn.ir\r\n\r\n\r\n	[8] Velayeti, Ali Ekber, &ldquo; puyayi ferheng ve temedd&uuml;n İslam ve iran &rdquo;, tahran: merkez &ccedil;ap ve intişarat vezaret umuri haricie, 1382, c. 1, s.\r\n\r\n\r\n	[9] A.g.e.\r\n\r\n\r\n	[10] Muhammedi, zikrullah, &ldquo; nekşi ferheng ve temedd&uuml;n İslami der bidari garb &rdquo;, intişarat danışgah feynel-mileli imam Humeyni, 1373.'),(530,'tr533','<p style=\"; tab-stops: right 7.1pt 14.2pt left 21.3pt\">\r\n	<span>Sorduğunuz soru taklidi mercilerden soruldu ve verilen cevaplar ş&ouml;yledir:</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p style=\"; tab-stops: right 7.1pt 14.2pt left 21.3pt\">\r\n	<b><span>Hz. Ayetullah Hamene&rsquo;i (Allah g&ouml;lgesini devam ettirsin): </span></b><span>Bor&ccedil;lu olan kimsenin malından kendi hakkını takas (malının karşılığı) olarak alabilmek i&ccedil;in bor&ccedil;lu olan kimse bor&ccedil;lu olduğunu ink&acirc;r eder veya &ouml;demekte kusurluk yaparsa ve alacaklı kimse de takas hari&ccedil; başka bir yoldan kendi hakkını alamıyorsa takas edebilir. Bu durum dışında mal sahibinin izni olmadan malında tasarruf etmek caiz değildir.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p style=\"; tab-stops: right 7.1pt 14.2pt left 21.3pt\">\r\n	<b><span>Hz. Ayetullah Sistaninin (Allah g&ouml;lgesini devam ettirsin)</span></b><span>: Eğer onun boynunda borcun var ve oda bor&ccedil;lu olduğunu ikrar ederek onu vermekten imtina ediyor ise onun malından eline ge&ccedil;en her şeyi takas olarak alabilirsin.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p style=\"; tab-stops: right 7.1pt 14.2pt left 21.3pt\">\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p style=\"; tab-stops: right 7.1pt 14.2pt left 21.3pt\">\r\n	<b><span>Hz. Ayetullah Mekarim Şirazi (Allah g&ouml;lgesini devam ettirsin)</span></b><span>: Şahsi şekilden olan kaziyenin i&ccedil;eriğinden haberdar değilim ama genel anlamda s&ouml;ylemek gerekirse şunu deriz: Eğer birisi başka bir kimsenin hakkını yerse hakkı yenilmiş olan kimse sadece kendi hakkı miktarınca hakkını yemiş olan kimsenin malından fesada neden olmayacak şartıyla alabilir.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p style=\"; tab-stops: right 7.1pt 14.2pt left 21.3pt\">\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p style=\"; tab-stops: right 7.1pt 14.2pt left 21.3pt\">\r\n	<b><span>Hz. Ayetullah Safi G&uuml;lpaygani (Allah g&ouml;lgesini devam ettirsin)</span></b><span>: Zikredilen meselenin &ccedil;&ouml;z&uuml;m&uuml; i&ccedil;in en g&uuml;zel yol d&uuml;kkan sahibine m&uuml;racaat ederek kalan hakkını anlaşarak alınız veya liyakatli mahkemeye m&uuml;racaat ederek meseleyi &ccedil;&ouml;z&uuml;n&uuml;z.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p style=\"; tab-stops: right 7.1pt 14.2pt left 21.3pt\">\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p style=\"; tab-stops: right 7.1pt 14.2pt left 21.3pt\">\r\n	<b><span>Hz. Ayetullah Hadevi Tahraninin (Allah g&ouml;lgesini devam ettirsin) </span></b><span>: Eğer D&uuml;kk&acirc;n sahibiyle konuşarak ve dostluk yoluyla hakkını alamıyorsan seninle onun arasında ger&ccedil;ekleşen s&ouml;zleşmede belirtildiği şekilde onun malından hakkını alabilirsin.</span></p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Sorduğunuz soru taklidi mercilerden soruldu ve verilen cevaplar ş&ouml;yledir:\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Hz. Ayetullah Hamene&rsquo;i (Allah g&ouml;lgesini devam ettirsin): Bor&ccedil;lu olan kimsenin malından kendi hakkını takas (malının karşılığı) olarak alabilmek i&ccedil;in bor&ccedil;lu olan kimse bor&ccedil;lu olduğunu ink&acirc;r eder veya &ouml;demekte kusurluk yaparsa ve alacaklı kimse de takas hari&ccedil; başka bir yoldan kendi hakkını alamıyorsa takas edebilir. Bu durum dışında mal sahibinin izni olmadan malında tasarruf etmek caiz değildir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Hz. Ayetullah Sistaninin (Allah g&ouml;lgesini devam ettirsin): Eğer onun boynunda borcun var ve oda bor&ccedil;lu olduğunu ikrar ederek onu vermekten imtina ediyor ise onun malından eline ge&ccedil;en her şeyi takas olarak alabilirsin.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Hz. Ayetullah Mekarim Şirazi (Allah g&ouml;lgesini devam ettirsin): Şahsi şekilden olan kaziyenin i&ccedil;eriğinden haberdar değilim ama genel anlamda s&ouml;ylemek gerekirse şunu deriz: Eğer birisi başka bir kimsenin hakkını yerse hakkı yenilmiş olan kimse sadece kendi hakkı miktarınca hakkını yemiş olan kimsenin malından fesada neden olmayacak şartıyla alabilir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Hz. Ayetullah Safi G&uuml;lpaygani (Allah g&ouml;lgesini devam ettirsin): Zikredilen meselenin &ccedil;&ouml;z&uuml;m&uuml; i&ccedil;in en g&uuml;zel yol d&uuml;kkan sahibine m&uuml;racaat ederek kalan hakkını anlaşarak alınız veya liyakatli mahkemeye m&uuml;racaat ederek meseleyi &ccedil;&ouml;z&uuml;n&uuml;z.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Hz. Ayetullah Hadevi Tahraninin (Allah g&ouml;lgesini devam ettirsin) : Eğer D&uuml;kk&acirc;n sahibiyle konuşarak ve dostluk yoluyla hakkını alamıyorsan seninle onun arasında ger&ccedil;ekleşen s&ouml;zleşmede belirtildiği şekilde onun malından hakkını alabilirsin.','Bu sorunun ayrıntılı cevabı yoktur.'),(531,'tr532','<p style=\"; tab-stops: right 7.1pt 14.2pt left 21.3pt\">\r\n	<span>Konuyla ilişkin taklidi merciilerin defterlerinden alınan cevaplar ş&ouml;yledir:</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p style=\"; tab-stops: right 7.1pt 14.2pt left 21.3pt\">\r\n	<b><span>Hz. Ayetullah Sistaninin (Allah g&ouml;lgesini devam ettirsin) defteri</span></b><span>: Siz şer&rsquo;i olan bu hakkı (Humusu) kendi malınızdan ayırıp kendi yanınızda koruyun. Ayırdığınız bu malı m&uuml;&ccedil;tehidin temsilcisine verebilme imk&acirc;nı sizin i&ccedil;in doğduğu zaman kendisine veriniz.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p style=\"; tab-stops: right 7.1pt 14.2pt left 21.3pt\">\r\n	<b><span>Hz. Ayetullah Mekarim Şirazi (Allah g&ouml;lgesini devam ettirsin) defteri:</span></b><span> Ayetullah&rsquo;ın sitedeki (humus/v&uuml;c&uuml;hat) b&ouml;l&uuml;m&uuml;nden kendisine ulaşınız.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p style=\"; tab-stops: right 7.1pt 14.2pt left 21.3pt\">\r\n	<b><span>Hz. Ayetullah Hadevi Tahraninin (Allah g&ouml;lgesini devam ettirsin) bu husustaki g&ouml;r&uuml;ş&uuml; ş&ouml;yledir</span></b><span>: Siz internet veya banka yoluyla gerekli şartlara haiz olan m&uuml;&ccedil;tehide veya onun temsilcisine ulaştırabilirsiniz. Ama en uygunu İslam rehberine veya onun temsilcisine devir ediniz. Her hal&uuml;karda gerekli şartlara haiz olan m&uuml;&ccedil;tehit veya temsilcisinin &ouml;zel izni olmadan hi&ccedil; kimseye humusunuzu veremezsiniz.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p style=\"; tab-stops: right 7.1pt 14.2pt left 21.3pt\">\r\n	<span>Bu sorunun detaylı cevabi yoktur.</span></p>\r\n','<p style=\"; tab-stops: right 7.1pt 14.2pt left 21.3pt\">\r\n	<span>Bu sorunun detaylı cevabi yoktur.</span></p>\r\n','Konuyla ilişkin taklidi merciilerin defterlerinden alınan cevaplar ş&ouml;yledir:\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Hz. Ayetullah Sistaninin (Allah g&ouml;lgesini devam ettirsin) defteri: Siz şer&rsquo;i olan bu hakkı (Humusu) kendi malınızdan ayırıp kendi yanınızda koruyun. Ayırdığınız bu malı m&uuml;&ccedil;tehidin temsilcisine verebilme imk&acirc;nı sizin i&ccedil;in doğduğu zaman kendisine veriniz.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Hz. Ayetullah Mekarim Şirazi (Allah g&ouml;lgesini devam ettirsin) defteri: Ayetullah&rsquo;ın sitedeki (humus/v&uuml;c&uuml;hat) b&ouml;l&uuml;m&uuml;nden kendisine ulaşınız.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Hz. Ayetullah Hadevi Tahraninin (Allah g&ouml;lgesini devam ettirsin) bu husustaki g&ouml;r&uuml;ş&uuml; ş&ouml;yledir: Siz internet veya banka yoluyla gerekli şartlara haiz olan m&uuml;&ccedil;tehide veya onun temsilcisine ulaştırabilirsiniz. Ama en uygunu İslam rehberine veya onun temsilcisine devir ediniz. Her hal&uuml;karda gerekli şartlara haiz olan m&uuml;&ccedil;tehit veya temsilcisinin &ouml;zel izni olmadan hi&ccedil; kimseye humusunuzu veremezsiniz.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Bu sorunun detaylı cevabi yoktur.','Bu sorunun detaylı cevabi yoktur.'),(532,'tr531','<p style=\"; tab-stops: right 14.2pt left 21.3pt\">\r\n	<span style=\";  FONT-SIZE: 10pt\">Bu bağlamda var olan rivayetlerimiz iki kısımdır: onlardan bir kısmı g&uuml;venilir, senetleri sahih ve g&uuml;&ccedil;l&uuml;d&uuml;r&hellip; Bir diğer kısım ise zayıf ve g&uuml;venilir durumda olmayıp zayıf ve me&ccedil;huld&uuml;r&hellip;</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p style=\"; tab-stops: right 14.2pt left 21.3pt\">\r\n	<span style=\";  FONT-SIZE: 10pt\">Soruda sorulan rivayet &ldquo;<b><i>Menakıbı Şehr-i Aşub</i></b>&rdquo; adlı kaynak kitabında zikredilmiştir. &ldquo;<b><i>Bihar-ul Envar&rdquo;</i></b>&rsquo; adlı kitabın sahibi allame Meclisi de ondan nakletmiştir. Burada nakledilen rivayet senet ve kaynaksız olduğundan dolayı zahiren g&uuml;venilir değildir.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p style=\"; tab-stops: right 14.2pt left 21.3pt\">\r\n	<span style=\";  FONT-SIZE: 10pt\">Doğru ve sahih olduğu farz edilse bile bu bağlamda birka&ccedil; noktaya dikkat edildiği zaman bu bağlamdaki ş&uuml;phe ve sorun &ccedil;&ouml;z&uuml;l&uuml;r:</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p style=\"tab-stops: right 14.2pt left 21.3pt; \">\r\n	<span style=\";  \"><span>1-<span style=\"FONT: 7pt\">&nbsp;&nbsp; </span></span></span><span style=\";  FONT-SIZE: 10pt\">Peygamber (s.a.a) ve Ehli Beyt&rsquo;in (a.s) makamına tevecc&uuml;h etmek, Kur&#39;anı kerimin onların taharet ve temizliklerine şahitlik ettiğine ve onların ismetlerinden bahis eder ve haber veren tahthir ayetine dikkat etmek.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p style=\"tab-stops: right 14.2pt left 21.3pt; \">\r\n	<span style=\";  \"><span>2-<span style=\"FONT: 7pt\">&nbsp;&nbsp; </span></span></span><span style=\";  FONT-SIZE: 10pt\">Hz Fatıma (s.a) Peygamberimiz (s.a.a) ve Ehli Beyt&rsquo;in kızları arasında has &ouml;zelliklere sahipti. Onun yaratılışının başlangıcından beri Peygamber (s.a.a) i&ccedil;in &ouml;zel durumlar v&uuml;cuda gelmiştir. Allah -u Te&acirc;l&acirc; bu kızı &ouml;zel olarak Peygambere inayet / l&uuml;tuf etmiştir.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p style=\"tab-stops: right 14.2pt left 21.3pt; \">\r\n	<span style=\";  \"><span>3-<span style=\"FONT: 7pt\">&nbsp;&nbsp; </span></span></span><span style=\";  FONT-SIZE: 10pt\">Aileler arasında sevgi ve muhabbet i&ccedil;erikli davranışların var olması doğal bir durumdur. <span>&nbsp;</span>İnsanın, annesini, kız kardeşini ve kızını yolculuktan veya ziyaretten d&ouml;nd&uuml;kleri zaman veya manevi sevap almak i&ccedil;in &ouml;pmesi bunun birer &ouml;rneğidir. Bu t&uuml;r sevginin ibraz edilmesi şehvetten dolayı değildir. Bilakis bu t&uuml;r davranışlar insanın insanlık ve duygusal boyutunun g&ouml;stergesidir. <span>&nbsp;</span></span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p style=\"tab-stops: right 14.2pt left 21.3pt; \">\r\n	<span style=\";  \"><span>4-<span style=\"FONT: 7pt\">&nbsp;&nbsp; </span></span></span><span style=\";  FONT-SIZE: 10pt\">Zahiren s&ouml;z konusu ibareden yola &ccedil;ıkarak, bu sorunun sorulmasına neden olan asıl neden ş&ouml;yle bir sanı ve hayal olabilir: Hz Muhammed (s.a.a) Hz Fatıma&rsquo;nın (s.a) g&ouml;ğs&uuml;n&uuml; &uuml;zerinde her hangi bir libas olmaksızın &ouml;pm&uuml;şt&uuml;r. Oysaki b&ouml;yle bir hayal ve sanı batıl ve doğru değildir. Normal insanlar arasında bile bu t&uuml;r harim ve &ouml;rt&uuml;nmesi gereken yerlerin korunması &ccedil;ok tabii ve doğaldır. Bunun tersi ise; yani &ouml;rt&uuml;nmesi ve korunması gereken yerlerin dışarıda kalması toplum nezdinde toplumsal ve ailevi adaplara ters olduğu şeklinde değerlendirilmektedir. Hal b&ouml;yle iken neden pak ve masum Ehli Beyt (a.s) hakkında bu t&uuml;r batıl tasavvur ve hayalleri zihnimizde canlandırıyoruz?</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p style=\"; tab-stops: right 14.2pt left 21.3pt\">\r\n	<span style=\";  FONT-SIZE: 10pt\">Netice itibarıyla şuna varıyoruz ki, eğer normal aile ve camianın fertleri arasında sevgi i&ccedil;erikli davranışlarda bulunmanın bir sakıncası yok ise masumlar arasında ve &ouml;zellikle peygamberin (s.a.a.9) kendi kızı Fatma (s.a.) ile sevgi i&ccedil;erikli davranışlarla davranmasında her hangi bir sorunun olmaması da &ccedil;ok tabii olmalıdır. Hele hele peygamberi masum ve hi&ccedil;bir g&uuml;nah işlemeyeceği bir niteliğe sahip olduğunu dikkate aldığımızda b&ouml;yle bir davranışın hi&ccedil;bir sakıncasının s&ouml;z konusu olmayacağı &ccedil;ok daha kolaylıkla anlaşılır.</span></p>\r\n','<p>\r\n	<br />\r\n	Genel bir bakışla bizim rivayetlerimiz iki kısımdır: Onlardan bir kısmı, isnada sahip olup g&uuml;venilirdir. Hadis literat&uuml;r&uuml;nde bunlara sahih ve g&uuml;&ccedil;l&uuml; rivayetler denilmektedir. Bir diğer kısım ise g&uuml;venilir olmayan rivayetlerdir. Hadis ilminde bunlar zayıf, me&ccedil;hul ve &hellip; şeklinde adlandırılmaktadır.</p>\r\n\r\n<p>\r\n	Fakihler ve İslami ilimler hususunda uzman olan kimseler, rivayetlere amel edilebilinmesi i&ccedil;in rivayetleri nakleden ravilerin hal ve durumlarından haberdar olmasını gerekli g&ouml;r&uuml;rler. Zira bu b&ouml;ylelikle hadisleri nakleden vasıtalar gerekli nitelik ve şartlara hayız olup olmadığını keşif ederler. İşte bu doğrultuda rivayetlerin senetlerini incelemeye tabi tutuyorlar. Bu bağlamda yapılan araştırma ve inceleme neticesinde nakledilen hadis ve rivayetin senedinde her hangi sorunu olmaz ve muteber olursa onu dikkate alarak ve ona emel ederler. Ondan şer&rsquo;i h&uuml;k&uuml;m &ccedil;ıkarır ve ona dayandırırlar. Ama araştırma ve incelenmeye tabi tutulan rivayetin senedi olmaz veya onda bir sorun, mursel[1] olur veya senedi zayıf olursa ona tevecc&uuml;h etmez ve muteber bilmezler. Dolayısıyla ilahi h&uuml;k&uuml;mlerde ona istinat etmezler.</p>\r\n\r\n<p>\r\n	Soruda sorulan rivayet &ldquo;Menakıbı Şehr-i Aşub&rdquo; adlı kaynak kitabında zikredilmiştir. &ldquo;Bihar-ul Envar&rdquo;&rsquo; adlı kitabın sahibi allame Meclisi de ondan nakletmiştir. Burada nakledilen rivayet senet ve kaynaksız olduğundan dolayı zahiren g&uuml;venilir değildir.</p>\r\n\r\n<p>\r\n	&ldquo;Menakıbı Şehr-i Aşub&rdquo; kitabında hadisin metni ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	İmam Bakır ve imam Sadık&rsquo;tan (a.s) ş&ouml;yle nakledilmişti: &ldquo;Peygamber Efendimiz (s.a.a) Fatıma&rsquo;nın (s.a) &ccedil;ehresinin ortasından &ouml;pmeden ve y&uuml;z&uuml;n&uuml; onun sinesine koyup dua etmeden uyumazdı.&rdquo;[2]</p>\r\n\r\n<p>\r\n	Bir rivayette de ş&ouml;yle gelmiştir: &ldquo;veya Fatma&rsquo;nın (s.a) y&uuml;z&uuml;nden ve yanaklarından veya onun g&ouml;ğs&uuml;n&uuml; &ouml;pmeden (uyumazdı)&rdquo;.</p>\r\n\r\n<p>\r\n	Menagıb kitabının yazarı merhum İbni Şehri Aşub (588 d/h.k) kitabının &ouml;ns&ouml;z&uuml;nde ş&ouml;yle demektedir: &ldquo;Ben bu rivayetleri kendi ashabımdan veya Ehlis&uuml;nnetten aldım ve aynı zamanda rivayet naklettiği kitaplardan (hem şia ve hem Ehlis&uuml;nnet kaynağından) bir senet ve genel bir yol getirmiştir.</p>\r\n\r\n<p>\r\n	Ama sorulan rivayet hakkında senet ve kaynak getirmemekle birlikte mursel olarak zikredildiğinden dolayı y&uuml;zde y&uuml;z g&uuml;venilir olmadığı kesin ve dolayısıyla mustenet değildir.</p>\r\n\r\n<p>\r\n	Bu t&uuml;r rivayetler sahih olsa bile kaynaklık ettiği ş&uuml;phe ve sorunun &ccedil;&ouml;z&uuml;lmesi i&ccedil;in birka&ccedil; noktaya dikkat etmek k&acirc;fi gelir. Zira bu noktalar aydınlatıcıdır:</p>\r\n\r\n<p>\r\n	Peygamber efendimiz (s.a.a) ve Ehli Beyt&rsquo;i (a.s) &ouml;zel makam ve menzilete sahip olmakla beraber başkalarıyla kıyaslanmayacak, ruhi ve manevi &ouml;zelliklere sahiptirler. &Ouml;rnek olarak vahiy kitabı Kur&rsquo;an-ı Kerim, Tathir ayeti ile bilinen ayette onların &uuml;st&uuml;n pak ve temizliklerine şahitlik etmektedir ki ş&ouml;yle buyurmaktadır:</p>\r\n\r\n<p>\r\n	&ldquo;Ey Peygamberin ev halkı! Allah, sizden ancak g&uuml;nah kirini gidermek ve sizi tertemiz yapmak istiyor.&rdquo;[3]</p>\r\n\r\n<p>\r\n	&ldquo;İnnema&rdquo; kelimesi Arap edebiyatında hasır adatı olarak kollanılan bir kelimedir ki hangi c&uuml;mle &uuml;zerinde getirilirse o c&uuml;mlenin i&ccedil;ermiş olduğu anlamın muhakkaklığını ve o c&uuml;mlede zikir edilmiş kişilere munhasır kıldığını ifade ve bu ilahi l&uuml;tf&uuml;n sadece Peygamberin (s.a.a.) ailesine verildiğine delalet etmektedir. Bu nedenle masum olan kimseler Allahın tekvini iradesi ve kendi pak ve temiz amelleriyle g&uuml;nah işleyebilir olmalarına rağmen hi&ccedil;bir zaman g&uuml;nah işlemezler.</p>\r\n\r\n<p>\r\n	&ldquo;Rics&rdquo; s&ouml;zc&uuml;ğ&uuml; temiz olmama ve kir manasındadır; bu temizsizlik insanın tabiatına ters gelen, akıl a&ccedil;ısından uygun olmayan şeyler ve şer&rsquo;i h&uuml;k&uuml;mler bağlamında haram kılınmış ve tek kelimeyle bunların t&uuml;m&uuml;n&uuml; kapsayan şeyler anlamındadır. Masum olan peygamberimizin ehlibeyti t&uuml;m bu gibi aksaklık ve uygunsuzluklardan paktır.</p>\r\n\r\n<p>\r\n	&ldquo;Tathir&rdquo; kelimesi temiz yapmak manasındadır ve hakiki manada &ldquo;kiri&rdquo; yok etme ve pisliklerden uzak durmayı vurgulamaktadır.</p>\r\n\r\n<p>\r\n	&ldquo;Ehlibeyt&rdquo; tabiri, b&uuml;t&uuml;n İslam &acirc;limleri ve m&uuml;fessirlerin nazarı esasınca Peygamberimizin (s.a.a) Ehlibeyt&rsquo;ine işaret etmektedir. Şia ve Ehlis&uuml;nnetin bir&ccedil;ok kaynak kitaplarında nakillere g&ouml;re Ehlibeyt&rsquo;ten maksat yalanız beş kişidir. Kaynaklarda zikredilen bu beş kişi şunlardan ibarettir: Hz. Peygamber, (s.a.a) Hz. Ali, (a.s.), Hz. Fatma, (s.a.), Hz. Hasan ve Hz. H&uuml;seyin (a.s.). Ki kitaplardan bazen bu beş şahsiyet i&ccedil;in &ldquo;hamse&rsquo;i tayyibe&rdquo; yani &ldquo;beş temiz kişi&rdquo; ya &ldquo;eshabi kısa&rdquo; denilmektedir.</p>\r\n\r\n<p>\r\n	Tathir ayeti Peygamberimiz ve Ehlibeyt&rsquo;inin (a.s) ismetine a&ccedil;ık bir delildir; zira b&uuml;t&uuml;n g&uuml;nahlar pislik ve kirliliktir.[4]</p>\r\n\r\n<p>\r\n	&Ccedil;ok değerli &ldquo;Camiayı Kebire&rdquo; ziyaret namesinde ş&ouml;yle okuyoruz: &ldquo;Allah u Te&acirc;l&acirc; sizleri hatalardan korudu ve sapkınlık fitnesinden muhafaza etti ve pisliklerden temizledi ve kirlilikleri sizden arındırarak k&acirc;mil bir şekilde temizledi&rdquo;[5]&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	1-&nbsp;&nbsp; Hz Fatma (s.a) Peygamberimiz (s.a.a) ve Ehlibeyt&rsquo;in (a.s.) kızları arasında &ouml;nemli bir yere sahip olmakla birlikte istisnai bir bayandır. O yaratılış a&ccedil;ısından fevkalade y&uuml;ce ve se&ccedil;kindir.</p>\r\n\r\n<p>\r\n	İbni Şehri Aşub&rsquo;un birka&ccedil; senetle getirdiği rivayete dikkat edelim:</p>\r\n\r\n<p>\r\n	&ldquo;Ebu ubeyde-i huda&rsquo;i ve onun dışında başkalar da İmam Sadık&rsquo;tan (a.s) ş&ouml;yle rivayet etmişlerdir: Allah&rsquo;ın Resul&uuml; hz. Muhammed (s.a.a) Fatma&rsquo;yı (s.a) &ccedil;ok &ouml;perdi, Peygamberimizin hanımlarından bazıları Peygamberin bu fiilini beğenmeyip itirazda bulundular. Peygamberimiz hz. Muhammed (s.a.a) ş&ouml;yle buyurdular: &ldquo;Miraca g&ouml;t&uuml;r&uuml;ld&uuml;ğ&uuml;m gecede, Cebrail elimden tutarak beni cennete g&ouml;t&uuml;rd&uuml; ve orada bana bir hurma verdi; ben onu yedim. &ndash; başka bir rivayette bir elma verdiği rivayet edilmektedir-. Ben onu yedim. Bu meyve benim sulb&uuml;mde nutfeye d&ouml;n&uuml;şt&uuml; ve yery&uuml;z&uuml;ne d&ouml;nd&uuml;ğ&uuml;mde Hatice&#39;yle birlikte olduk ve bu birlikte olduğumuzdan sonra Hatice Fatma&#39;ya hamile kaldı. (işte Fatma cennette yenilen meyveden şekillenmiş n&uuml;tfeden doğmuştur). Fatma, insanlar topluluğu arasında kalmış bir cennet hurisidir, ne zaman cennet kokusunu arzuluyorsam kızımı kokluyorum.&rdquo;[6]</p>\r\n\r\n<p>\r\n	Evet, Peygamberimizin (s.a.a) kızı Zehra (s.a) ile olan irtibatı manalı ve &ccedil;ok derindir ve O&rsquo;nun bu bayana şiddetli ilgisi a&ccedil;ık ve aşik&acirc;rdır.</p>\r\n\r\n<p>\r\n	2-&nbsp;&nbsp; Doğal olarak sağlıklı insanların hayatında, bir ailenin fertleri arasında şehvet ve ş&uuml;pheden arınmış samimi bir ilişki bulunmaktadır. Birbirlerine bakmaları veya mahremlerle tokalaşmak ve onları &ouml;pmek bu samimi ilişkilerin bir tecellicisidir.</p>\r\n\r\n<p>\r\n	&Ouml;rneğin insan; annesini, kız kardeşini veya kızını yolculuklara gittikleri zaman veya gittikleri ziyaretlerden d&ouml;nd&uuml;kleri vakit onları &ouml;perler. Zira onlar Allah&rsquo;ın evini veya Peygamberimizin (s.a.a) veya Masum kimseleri (s.a) ziyarete gitmiş ve onların ziyaretinden d&ouml;nm&uuml;ş olmaları onlar i&ccedil;in bir değerdir. İşte bu t&uuml;r &ouml;pmeler sadece teberr&uuml;k ve manevi sevap kazanmak i&ccedil;in yapılmaktadır.</p>\r\n\r\n<p>\r\n	Bazen Allah-u Te&acirc;l&acirc; tarafından anne babaya g&uuml;zel y&uuml;zl&uuml; edepli ve se&ccedil;kin bir &ccedil;ocuk inayet edilmesi m&uuml;mk&uuml;nd&uuml;r. Bu anne ve baba cezp edici &ccedil;ocuklarını tekrar tekrar &ouml;perler ve ona &ouml;zel bir ilgi duyar ve onunla &ouml;zel bir &uuml;nsiyet kurarlar. Bu durum aile efratları arasında &ccedil;ok a&ccedil;ık ve net g&ouml;r&uuml;lmektedir. Anne ile &ccedil;ocukları veya baba ile &ccedil;ocukları arasında b&ouml;yleli ilişkilerin var olması &ccedil;ok tabiidir. Hi&ccedil; kimse anne ve babayı &ccedil;ocuklarına duydukları bu ilgiden dolayı serzeniş ve azarlamaz.</p>\r\n\r\n<p>\r\n	3-&nbsp;&nbsp; Zahiren s&ouml;z konusu ibareden yola &ccedil;ıkarak, bu sorunun sorulmasına neden olan asıl neden ş&ouml;yle bir sanı ve hayal olabilir: Hz Muhammed (s.a.a) Hz Fatma&rsquo;nın (s.a) g&ouml;ğs&uuml; &uuml;zerinde her hangi bir libas olmaksızın &ouml;pm&uuml;şt&uuml;r. Oysaki b&ouml;yle bir hayal ve sanı batıl ve doğru değildir. Normal insanlar arasında bile bu t&uuml;r harim ve &ouml;rt&uuml;nmesi gereken yerlerin korunması &ccedil;ok tabii ve doğaldır. Bunun tersi ise; yani &ouml;rt&uuml;nmesi ve korunması gereken yerlerin dışarıda kalması toplum nezdinde toplumsal ve ailevi adaplara ters olduğu şeklinde değerlendirilmektedir. Hal b&ouml;yle iken neden pak ve masum Ehlibeyt (a.s) hakkında bu t&uuml;r batıl tasavvur ve hayalleri zihnimizde canlandırıyoruz?</p>\r\n\r\n<p>\r\n	Normal insanlar arasında bile bu muhabbet ve alaka g&ouml;r&uuml;l&uuml;yor ve her hangi bir soruna neden olmuyor ama ter temiz ve masum olan peygamber (s.a.a) ve onun Ehli beyt&rsquo;i (s.a) gibi se&ccedil;kin insanlar i&ccedil;in b&ouml;yle bir durum d&uuml;ş&uuml;nebiliniyor. Evet, onlar her t&uuml;rl&uuml; kirlilik ve g&uuml;nahtan pak ve m&uuml;nezzehtirler. Onların hayatında bu t&uuml;r işler, bu gibi işlerde bulunan maslahat ve hikmet &uuml;zerinedir ve i&ccedil;eriği sorulan rivayetlerin bir sorunu olmayacaktır.<br />\r\n	------------</p>\r\n\r\n<p>\r\n	[1] Tabi&rsquo;inlerden olan bir kimsenin peygamberi g&ouml;rmediği halde kendisiyle peygamber arasında vasıta olan sahabeyi zikretmeden direkt peygamberden naklettiği rivayete &ldquo;mursel&rdquo; denilmektedir.</p>\r\n\r\n<p>\r\n	[2] İbni şehri aşub, El-Menakıb, c. 3, s. 334, Bihar-ul Envar, c. 43, s. 42</p>\r\n\r\n<p>\r\n	[3] Ahzab 33</p>\r\n\r\n<p>\r\n	[4] Numune Tefsiri, c.17, s.292</p>\r\n\r\n<p>\r\n	[5] Mefatih-ul Cinan, s.903</p>\r\n\r\n<p>\r\n	[6] El-Menagıb, c.3, s. 334</p>\r\n','Bu bağlamda var olan rivayetlerimiz iki kısımdır: onlardan bir kısmı g&uuml;venilir, senetleri sahih ve g&uuml;&ccedil;l&uuml;d&uuml;r&hellip; Bir diğer kısım ise zayıf ve g&uuml;venilir durumda olmayıp zayıf ve me&ccedil;huld&uuml;r&hellip;\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Soruda sorulan rivayet &ldquo;Menakıbı Şehr-i Aşub&rdquo; adlı kaynak kitabında zikredilmiştir. &ldquo;Bihar-ul Envar&rdquo;&rsquo; adlı kitabın sahibi allame Meclisi de ondan nakletmiştir. Burada nakledilen rivayet senet ve kaynaksız olduğundan dolayı zahiren g&uuml;venilir değildir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Doğru ve sahih olduğu farz edilse bile bu bağlamda birka&ccedil; noktaya dikkat edildiği zaman bu bağlamdaki ş&uuml;phe ve sorun &ccedil;&ouml;z&uuml;l&uuml;r:\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	1-&nbsp;&nbsp; Peygamber (s.a.a) ve Ehli Beyt&rsquo;in (a.s) makamına tevecc&uuml;h etmek, Kur&#39;anı kerimin onların taharet ve temizliklerine şahitlik ettiğine ve onların ismetlerinden bahis eder ve haber veren tahthir ayetine dikkat etmek.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	2-&nbsp;&nbsp; Hz Fatıma (s.a) Peygamberimiz (s.a.a) ve Ehli Beyt&rsquo;in kızları arasında has &ouml;zelliklere sahipti. Onun yaratılışının başlangıcından beri Peygamber (s.a.a) i&ccedil;in &ouml;zel durumlar v&uuml;cuda gelmiştir. Allah -u Te&acirc;l&acirc; bu kızı &ouml;zel olarak Peygambere inayet / l&uuml;tuf etmiştir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	3-&nbsp;&nbsp; Aileler arasında sevgi ve muhabbet i&ccedil;erikli davranışların var olması doğal bir durumdur. &nbsp;İnsanın, annesini, kız kardeşini ve kızını yolculuktan veya ziyaretten d&ouml;nd&uuml;kleri zaman veya manevi sevap almak i&ccedil;in &ouml;pmesi bunun birer &ouml;rneğidir. Bu t&uuml;r sevginin ibraz edilmesi şehvetten dolayı değildir. Bilakis bu t&uuml;r davranışlar insanın insanlık ve duygusal boyutunun g&ouml;stergesidir. &nbsp;\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	4-&nbsp;&nbsp; Zahiren s&ouml;z konusu ibareden yola &ccedil;ıkarak, bu sorunun sorulmasına neden olan asıl neden ş&ouml;yle bir sanı ve hayal olabilir: Hz Muhammed (s.a.a) Hz Fatıma&rsquo;nın (s.a) g&ouml;ğs&uuml;n&uuml; &uuml;zerinde her hangi bir libas olmaksızın &ouml;pm&uuml;şt&uuml;r. Oysaki b&ouml;yle bir hayal ve sanı batıl ve doğru değildir. Normal insanlar arasında bile bu t&uuml;r harim ve &ouml;rt&uuml;nmesi gereken yerlerin korunması &ccedil;ok tabii ve doğaldır. Bunun tersi ise; yani &ouml;rt&uuml;nmesi ve korunması gereken yerlerin dışarıda kalması toplum nezdinde toplumsal ve ailevi adaplara ters olduğu şeklinde değerlendirilmektedir. Hal b&ouml;yle iken neden pak ve masum Ehli Beyt (a.s) hakkında bu t&uuml;r batıl tasavvur ve hayalleri zihnimizde canlandırıyoruz?\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Netice itibarıyla şuna varıyoruz ki, eğer normal aile ve camianın fertleri arasında sevgi i&ccedil;erikli davranışlarda bulunmanın bir sakıncası yok ise masumlar arasında ve &ouml;zellikle peygamberin (s.a.a.9) kendi kızı Fatma (s.a.) ile sevgi i&ccedil;erikli davranışlarla davranmasında her hangi bir sorunun olmaması da &ccedil;ok tabii olmalıdır. Hele hele peygamberi masum ve hi&ccedil;bir g&uuml;nah işlemeyeceği bir niteliğe sahip olduğunu dikkate aldığımızda b&ouml;yle bir davranışın hi&ccedil;bir sakıncasının s&ouml;z konusu olmayacağı &ccedil;ok daha kolaylıkla anlaşılır.','Genel bir bakışla bizim rivayetlerimiz iki kısımdır: Onlardan bir kısmı, isnada sahip olup g&uuml;venilirdir. Hadis literat&uuml;r&uuml;nde bunlara sahih ve g&uuml;&ccedil;l&uuml; rivayetler denilmektedir. Bir diğer kısım ise g&uuml;venilir olmayan rivayetlerdir. Hadis ilminde bunlar zayıf, me&ccedil;hul ve &hellip; şeklinde adlandırılmaktadır.\r\n\r\n\r\n	Fakihler ve İslami ilimler hususunda uzman olan kimseler, rivayetlere amel edilebilinmesi i&ccedil;in rivayetleri nakleden ravilerin hal ve durumlarından haberdar olmasını gerekli g&ouml;r&uuml;rler. Zira bu b&ouml;ylelikle hadisleri nakleden vasıtalar gerekli nitelik ve şartlara hayız olup olmadığını keşif ederler. İşte bu doğrultuda rivayetlerin senetlerini incelemeye tabi tutuyorlar. Bu bağlamda yapılan araştırma ve inceleme neticesinde nakledilen hadis ve rivayetin senedinde her hangi sorunu olmaz ve muteber olursa onu dikkate alarak ve ona emel ederler. Ondan şer&rsquo;i h&uuml;k&uuml;m &ccedil;ıkarır ve ona dayandırırlar. Ama araştırma ve incelenmeye tabi tutulan rivayetin senedi olmaz veya onda bir sorun, mursel[1] olur veya senedi zayıf olursa ona tevecc&uuml;h etmez ve muteber bilmezler. Dolayısıyla ilahi h&uuml;k&uuml;mlerde ona istinat etmezler.\r\n\r\n\r\n	Soruda sorulan rivayet &ldquo;Menakıbı Şehr-i Aşub&rdquo; adlı kaynak kitabında zikredilmiştir. &ldquo;Bihar-ul Envar&rdquo;&rsquo; adlı kitabın sahibi allame Meclisi de ondan nakletmiştir. Burada nakledilen rivayet senet ve kaynaksız olduğundan dolayı zahiren g&uuml;venilir değildir.\r\n\r\n\r\n	&ldquo;Menakıbı Şehr-i Aşub&rdquo; kitabında hadisin metni ş&ouml;yledir:\r\n\r\n\r\n	İmam Bakır ve imam Sadık&rsquo;tan (a.s) ş&ouml;yle nakledilmişti: &ldquo;Peygamber Efendimiz (s.a.a) Fatıma&rsquo;nın (s.a) &ccedil;ehresinin ortasından &ouml;pmeden ve y&uuml;z&uuml;n&uuml; onun sinesine koyup dua etmeden uyumazdı.&rdquo;[2]\r\n\r\n\r\n	Bir rivayette de ş&ouml;yle gelmiştir: &ldquo;veya Fatma&rsquo;nın (s.a) y&uuml;z&uuml;nden ve yanaklarından veya onun g&ouml;ğs&uuml;n&uuml; &ouml;pmeden (uyumazdı)&rdquo;.\r\n\r\n\r\n	Menagıb kitabının yazarı merhum İbni Şehri Aşub (588 d/h.k) kitabının &ouml;ns&ouml;z&uuml;nde ş&ouml;yle demektedir: &ldquo;Ben bu rivayetleri kendi ashabımdan veya Ehlis&uuml;nnetten aldım ve aynı zamanda rivayet naklettiği kitaplardan (hem şia ve hem Ehlis&uuml;nnet kaynağından) bir senet ve genel bir yol getirmiştir.\r\n\r\n\r\n	Ama sorulan rivayet hakkında senet ve kaynak getirmemekle birlikte mursel olarak zikredildiğinden dolayı y&uuml;zde y&uuml;z g&uuml;venilir olmadığı kesin ve dolayısıyla mustenet değildir.\r\n\r\n\r\n	Bu t&uuml;r rivayetler sahih olsa bile kaynaklık ettiği ş&uuml;phe ve sorunun &ccedil;&ouml;z&uuml;lmesi i&ccedil;in birka&ccedil; noktaya dikkat etmek k&acirc;fi gelir. Zira bu noktalar aydınlatıcıdır:\r\n\r\n\r\n	Peygamber efendimiz (s.a.a) ve Ehli Beyt&rsquo;i (a.s) &ouml;zel makam ve menzilete sahip olmakla beraber başkalarıyla kıyaslanmayacak, ruhi ve manevi &ouml;zelliklere sahiptirler. &Ouml;rnek olarak vahiy kitabı Kur&rsquo;an-ı Kerim, Tathir ayeti ile bilinen ayette onların &uuml;st&uuml;n pak ve temizliklerine şahitlik etmektedir ki ş&ouml;yle buyurmaktadır:\r\n\r\n\r\n	&ldquo;Ey Peygamberin ev halkı! Allah, sizden ancak g&uuml;nah kirini gidermek ve sizi tertemiz yapmak istiyor.&rdquo;[3]\r\n\r\n\r\n	&ldquo;İnnema&rdquo; kelimesi Arap edebiyatında hasır adatı olarak kollanılan bir kelimedir ki hangi c&uuml;mle &uuml;zerinde getirilirse o c&uuml;mlenin i&ccedil;ermiş olduğu anlamın muhakkaklığını ve o c&uuml;mlede zikir edilmiş kişilere munhasır kıldığını ifade ve bu ilahi l&uuml;tf&uuml;n sadece Peygamberin (s.a.a.) ailesine verildiğine delalet etmektedir. Bu nedenle masum olan kimseler Allahın tekvini iradesi ve kendi pak ve temiz amelleriyle g&uuml;nah işleyebilir olmalarına rağmen hi&ccedil;bir zaman g&uuml;nah işlemezler.\r\n\r\n\r\n	&ldquo;Rics&rdquo; s&ouml;zc&uuml;ğ&uuml; temiz olmama ve kir manasındadır; bu temizsizlik insanın tabiatına ters gelen, akıl a&ccedil;ısından uygun olmayan şeyler ve şer&rsquo;i h&uuml;k&uuml;mler bağlamında haram kılınmış ve tek kelimeyle bunların t&uuml;m&uuml;n&uuml; kapsayan şeyler anlamındadır. Masum olan peygamberimizin ehlibeyti t&uuml;m bu gibi aksaklık ve uygunsuzluklardan paktır.\r\n\r\n\r\n	&ldquo;Tathir&rdquo; kelimesi temiz yapmak manasındadır ve hakiki manada &ldquo;kiri&rdquo; yok etme ve pisliklerden uzak durmayı vurgulamaktadır.\r\n\r\n\r\n	&ldquo;Ehlibeyt&rdquo; tabiri, b&uuml;t&uuml;n İslam &acirc;limleri ve m&uuml;fessirlerin nazarı esasınca Peygamberimizin (s.a.a) Ehlibeyt&rsquo;ine işaret etmektedir. Şia ve Ehlis&uuml;nnetin bir&ccedil;ok kaynak kitaplarında nakillere g&ouml;re Ehlibeyt&rsquo;ten maksat yalanız beş kişidir. Kaynaklarda zikredilen bu beş kişi şunlardan ibarettir: Hz. Peygamber, (s.a.a) Hz. Ali, (a.s.), Hz. Fatma, (s.a.), Hz. Hasan ve Hz. H&uuml;seyin (a.s.). Ki kitaplardan bazen bu beş şahsiyet i&ccedil;in &ldquo;hamse&rsquo;i tayyibe&rdquo; yani &ldquo;beş temiz kişi&rdquo; ya &ldquo;eshabi kısa&rdquo; denilmektedir.\r\n\r\n\r\n	Tathir ayeti Peygamberimiz ve Ehlibeyt&rsquo;inin (a.s) ismetine a&ccedil;ık bir delildir; zira b&uuml;t&uuml;n g&uuml;nahlar pislik ve kirliliktir.[4]\r\n\r\n\r\n	&Ccedil;ok değerli &ldquo;Camiayı Kebire&rdquo; ziyaret namesinde ş&ouml;yle okuyoruz: &ldquo;Allah u Te&acirc;l&acirc; sizleri hatalardan korudu ve sapkınlık fitnesinden muhafaza etti ve pisliklerden temizledi ve kirlilikleri sizden arındırarak k&acirc;mil bir şekilde temizledi&rdquo;[5]&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	1-&nbsp;&nbsp; Hz Fatma (s.a) Peygamberimiz (s.a.a) ve Ehlibeyt&rsquo;in (a.s.) kızları arasında &ouml;nemli bir yere sahip olmakla birlikte istisnai bir bayandır. O yaratılış a&ccedil;ısından fevkalade y&uuml;ce ve se&ccedil;kindir.\r\n\r\n\r\n	İbni Şehri Aşub&rsquo;un birka&ccedil; senetle getirdiği rivayete dikkat edelim:\r\n\r\n\r\n	&ldquo;Ebu ubeyde-i huda&rsquo;i ve onun dışında başkalar da İmam Sadık&rsquo;tan (a.s) ş&ouml;yle rivayet etmişlerdir: Allah&rsquo;ın Resul&uuml; hz. Muhammed (s.a.a) Fatma&rsquo;yı (s.a) &ccedil;ok &ouml;perdi, Peygamberimizin hanımlarından bazıları Peygamberin bu fiilini beğenmeyip itirazda bulundular. Peygamberimiz hz. Muhammed (s.a.a) ş&ouml;yle buyurdular: &ldquo;Miraca g&ouml;t&uuml;r&uuml;ld&uuml;ğ&uuml;m gecede, Cebrail elimden tutarak beni cennete g&ouml;t&uuml;rd&uuml; ve orada bana bir hurma verdi; ben onu yedim. &ndash; başka bir rivayette bir elma verdiği rivayet edilmektedir-. Ben onu yedim. Bu meyve benim sulb&uuml;mde nutfeye d&ouml;n&uuml;şt&uuml; ve yery&uuml;z&uuml;ne d&ouml;nd&uuml;ğ&uuml;mde Hatice&#39;yle birlikte olduk ve bu birlikte olduğumuzdan sonra Hatice Fatma&#39;ya hamile kaldı. (işte Fatma cennette yenilen meyveden şekillenmiş n&uuml;tfeden doğmuştur). Fatma, insanlar topluluğu arasında kalmış bir cennet hurisidir, ne zaman cennet kokusunu arzuluyorsam kızımı kokluyorum.&rdquo;[6]\r\n\r\n\r\n	Evet, Peygamberimizin (s.a.a) kızı Zehra (s.a) ile olan irtibatı manalı ve &ccedil;ok derindir ve O&rsquo;nun bu bayana şiddetli ilgisi a&ccedil;ık ve aşik&acirc;rdır.\r\n\r\n\r\n	2-&nbsp;&nbsp; Doğal olarak sağlıklı insanların hayatında, bir ailenin fertleri arasında şehvet ve ş&uuml;pheden arınmış samimi bir ilişki bulunmaktadır. Birbirlerine bakmaları veya mahremlerle tokalaşmak ve onları &ouml;pmek bu samimi ilişkilerin bir tecellicisidir.\r\n\r\n\r\n	&Ouml;rneğin insan; annesini, kız kardeşini veya kızını yolculuklara gittikleri zaman veya gittikleri ziyaretlerden d&ouml;nd&uuml;kleri vakit onları &ouml;perler. Zira onlar Allah&rsquo;ın evini veya Peygamberimizin (s.a.a) veya Masum kimseleri (s.a) ziyarete gitmiş ve onların ziyaretinden d&ouml;nm&uuml;ş olmaları onlar i&ccedil;in bir değerdir. İşte bu t&uuml;r &ouml;pmeler sadece teberr&uuml;k ve manevi sevap kazanmak i&ccedil;in yapılmaktadır.\r\n\r\n\r\n	Bazen Allah-u Te&acirc;l&acirc; tarafından anne babaya g&uuml;zel y&uuml;zl&uuml; edepli ve se&ccedil;kin bir &ccedil;ocuk inayet edilmesi m&uuml;mk&uuml;nd&uuml;r. Bu anne ve baba cezp edici &ccedil;ocuklarını tekrar tekrar &ouml;perler ve ona &ouml;zel bir ilgi duyar ve onunla &ouml;zel bir &uuml;nsiyet kurarlar. Bu durum aile efratları arasında &ccedil;ok a&ccedil;ık ve net g&ouml;r&uuml;lmektedir. Anne ile &ccedil;ocukları veya baba ile &ccedil;ocukları arasında b&ouml;yleli ilişkilerin var olması &ccedil;ok tabiidir. Hi&ccedil; kimse anne ve babayı &ccedil;ocuklarına duydukları bu ilgiden dolayı serzeniş ve azarlamaz.\r\n\r\n\r\n	3-&nbsp;&nbsp; Zahiren s&ouml;z konusu ibareden yola &ccedil;ıkarak, bu sorunun sorulmasına neden olan asıl neden ş&ouml;yle bir sanı ve hayal olabilir: Hz Muhammed (s.a.a) Hz Fatma&rsquo;nın (s.a) g&ouml;ğs&uuml; &uuml;zerinde her hangi bir libas olmaksızın &ouml;pm&uuml;şt&uuml;r. Oysaki b&ouml;yle bir hayal ve sanı batıl ve doğru değildir. Normal insanlar arasında bile bu t&uuml;r harim ve &ouml;rt&uuml;nmesi gereken yerlerin korunması &ccedil;ok tabii ve doğaldır. Bunun tersi ise; yani &ouml;rt&uuml;nmesi ve korunması gereken yerlerin dışarıda kalması toplum nezdinde toplumsal ve ailevi adaplara ters olduğu şeklinde değerlendirilmektedir. Hal b&ouml;yle iken neden pak ve masum Ehlibeyt (a.s) hakkında bu t&uuml;r batıl tasavvur ve hayalleri zihnimizde canlandırıyoruz?\r\n\r\n\r\n	Normal insanlar arasında bile bu muhabbet ve alaka g&ouml;r&uuml;l&uuml;yor ve her hangi bir soruna neden olmuyor ama ter temiz ve masum olan peygamber (s.a.a) ve onun Ehli beyt&rsquo;i (s.a) gibi se&ccedil;kin insanlar i&ccedil;in b&ouml;yle bir durum d&uuml;ş&uuml;nebiliniyor. Evet, onlar her t&uuml;rl&uuml; kirlilik ve g&uuml;nahtan pak ve m&uuml;nezzehtirler. Onların hayatında bu t&uuml;r işler, bu gibi işlerde bulunan maslahat ve hikmet &uuml;zerinedir ve i&ccedil;eriği sorulan rivayetlerin bir sorunu olmayacaktır.\r\n	------------\r\n\r\n\r\n	[1] Tabi&rsquo;inlerden olan bir kimsenin peygamberi g&ouml;rmediği halde kendisiyle peygamber arasında vasıta olan sahabeyi zikretmeden direkt peygamberden naklettiği rivayete &ldquo;mursel&rdquo; denilmektedir.\r\n\r\n\r\n	[2] İbni şehri aşub, El-Menakıb, c. 3, s. 334, Bihar-ul Envar, c. 43, s. 42\r\n\r\n\r\n	[3] Ahzab 33\r\n\r\n\r\n	[4] Numune Tefsiri, c.17, s.292\r\n\r\n\r\n	[5] Mefatih-ul Cinan, s.903\r\n\r\n\r\n	[6] El-Menagıb, c.3, s. 334'),(533,'tr530','<p>\r\n	<br />\r\n	Peygamber Efendimiz (cinsel ilişkiye girme bağlamında m&uuml;stehap ve mekruh konuları i&ccedil;eren uzun bir rivayette) İmam Ali&rsquo;ye (a.s) ş&ouml;yle buyurdu: &ldquo;kurban bayramı gecesinde kendi hanımıyla cinsel ilişkide bulunma. Zira eğer bu gecede yapılan cima neticesinde &ccedil;ocuğun n&uuml;tfesi şekillenirse ondan d&uuml;nyaya gelecek &ccedil;ocuk ya d&ouml;rt parmaklı veya altı parmaklı olacaktır&rdquo;[1] Bu rivayet &ldquo;Hilyetu&rsquo;l-muttakin&rdquo; adlı kitabının yanı sıra Tacuddin Eş-Şaiyri&rsquo;nin kaleme aldığı &ldquo;Camiu&rsquo;l-Ahbar&rdquo; ve Reziyud-din hasan bin fazl-ı Tebersi&rsquo;nin kaleme aldığı &ldquo;Mekarimu&rsquo;l &ndash; Ahlak&rdquo; adlı kitabında da nakledilmiştir. Ama senet olarak m&uuml;rseledir[2].</p>\r\n\r\n<p>\r\n	Rivayetin i&ccedil;eriği hakkında şunları s&ouml;yleyebiliriz: Kurban bayramı gecesinde yapılan cinsel ilişki o n&uuml;tfeden doğan &ccedil;ocuğun d&ouml;rt veya altıparmaklı olabilmesi bağlamında c&uuml;z&rsquo;&uuml;l ille yani illetin bir par&ccedil;ası konumundadır illeti tamme ki onunla malulun ger&ccedil;ekleşmesi zorunlu olur konumunda değildir. Dolayısıyla b&ouml;yleli bir gecede n&uuml;tfesi şekillenmiş her &ccedil;ocuk ille de d&ouml;rt veya altıparmaklı olacak bir kaide yoktur. Yani bu gecede n&uuml;tfesi şekillenen her &ccedil;ocuk d&ouml;rt veya altı parmaklı olacağı kesin bir durum s&ouml;z konusu değildir. Aynı şekilde d&ouml;rt veya altıparmaklı olan her &ccedil;ocuğun bu gecede n&uuml;tfesinin şekillendiğini s&ouml;ylemekte imk&acirc;nsızdır. Buna binaen her ne kadar bu rivayet senet bakımından m&uuml;rsel olsa bile bir ihtar i&ccedil;ermektedir. Dolayısıyla kurban bayramı gecesinde eşi ile cinsel ilişkiye girmenin &ccedil;ocuğun d&ouml;rt veya altıparmaklı olacağının illeti, illeti tamme olarak kabul etmesek bile, aklen muhtemel olan bu tehlike ve zarardan ka&ccedil;ınmak gerekmektedir.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	-------------<br />\r\n	[1] Gale Resulullah (s.a.a): &ldquo;&hellip; Ya Ali la t&uuml;camig mea ehleke fi leyletil ezha Fe innehu in gaza beynekuma veled yekunu lehu sittete esabi ev erbea esabi&hellip;&rdquo; Eş-Şaiyri, Tacud-Din, Cami-ul Ahbar, s.103, el-faslı Sittun fiyma yestehibbu inde duhulil arus fil beyt ve fi beyani ovgatul hasene vel mekruhat lil-cima, şerif rezi yayın evi, Kum, 1363 h.ş. Tebersi, reziyud-din hasan bin fazl, mekarim-ul ahlak, s.209, Kum, 1413 h.k. &nbsp;</p>\r\n\r\n<p>\r\n	[2] Tabi&rsquo;inlerden olan bir kimsenin peygamberi g&ouml;rmediği halde kendisiyle peygamber arasında vasıta olan sahabeyi zikretmeden direkt peygamberden naklettiği rivayete &ldquo;mursel&rdquo; denilmektedir.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Peygamber Efendimiz (cinsel ilişkiye girme bağlamında m&uuml;stehap ve mekruh konuları i&ccedil;eren uzun bir rivayette) İmam Ali&rsquo;ye (a.s) ş&ouml;yle buyurdu: &ldquo;kurban bayramı gecesinde kendi hanımıyla cinsel ilişkide bulunma. Zira eğer bu gecede yapılan cima neticesinde &ccedil;ocuğun n&uuml;tfesi şekillenirse ondan d&uuml;nyaya gelecek &ccedil;ocuk ya d&ouml;rt parmaklı veya altı parmaklı olacaktır&rdquo;[1] Bu rivayet &ldquo;Hilyetu&rsquo;l-muttakin&rdquo; adlı kitabının yanı sıra Tacuddin Eş-Şaiyri&rsquo;nin kaleme aldığı &ldquo;Camiu&rsquo;l-Ahbar&rdquo; ve Reziyud-din hasan bin fazl-ı Tebersi&rsquo;nin kaleme aldığı &ldquo;Mekarimu&rsquo;l &ndash; Ahlak&rdquo; adlı kitabında da nakledilmiştir. Ama senet olarak m&uuml;rseledir[2].\r\n\r\n\r\n	Rivayetin i&ccedil;eriği hakkında şunları s&ouml;yleyebiliriz: Kurban bayramı gecesinde yapılan cinsel ilişki o n&uuml;tfeden doğan &ccedil;ocuğun d&ouml;rt veya altıparmaklı olabilmesi bağlamında c&uuml;z&rsquo;&uuml;l ille yani illetin bir par&ccedil;ası konumundadır illeti tamme ki onunla malulun ger&ccedil;ekleşmesi zorunlu olur konumunda değildir. Dolayısıyla b&ouml;yleli bir gecede n&uuml;tfesi şekillenmiş her &ccedil;ocuk ille de d&ouml;rt veya altıparmaklı olacak bir kaide yoktur. Yani bu gecede n&uuml;tfesi şekillenen her &ccedil;ocuk d&ouml;rt veya altı parmaklı olacağı kesin bir durum s&ouml;z konusu değildir. Aynı şekilde d&ouml;rt veya altıparmaklı olan her &ccedil;ocuğun bu gecede n&uuml;tfesinin şekillendiğini s&ouml;ylemekte imk&acirc;nsızdır. Buna binaen her ne kadar bu rivayet senet bakımından m&uuml;rsel olsa bile bir ihtar i&ccedil;ermektedir. Dolayısıyla kurban bayramı gecesinde eşi ile cinsel ilişkiye girmenin &ccedil;ocuğun d&ouml;rt veya altıparmaklı olacağının illeti, illeti tamme olarak kabul etmesek bile, aklen muhtemel olan bu tehlike ve zarardan ka&ccedil;ınmak gerekmektedir.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	-------------\r\n	[1] Gale Resulullah (s.a.a): &ldquo;&hellip; Ya Ali la t&uuml;camig mea ehleke fi leyletil ezha Fe innehu in gaza beynekuma veled yekunu lehu sittete esabi ev erbea esabi&hellip;&rdquo; Eş-Şaiyri, Tacud-Din, Cami-ul Ahbar, s.103, el-faslı Sittun fiyma yestehibbu inde duhulil arus fil beyt ve fi beyani ovgatul hasene vel mekruhat lil-cima, şerif rezi yayın evi, Kum, 1363 h.ş. Tebersi, reziyud-din hasan bin fazl, mekarim-ul ahlak, s.209, Kum, 1413 h.k. &nbsp;\r\n\r\n\r\n	[2] Tabi&rsquo;inlerden olan bir kimsenin peygamberi g&ouml;rmediği halde kendisiyle peygamber arasında vasıta olan sahabeyi zikretmeden direkt peygamberden naklettiği rivayete &ldquo;mursel&rdquo; denilmektedir.','Bu sorunun ayrıntılı cevabı yoktur.'),(534,'tr550','<p>\r\n	<span>Alay ederek, bağırıp &ccedil;ağırarak ve hakarette bulunarak, karşı tarafın şahsiyetini tahrip etmeye &ccedil;alışan kimseler vardır. İslami a&ccedil;ıdan ve &ldquo;Misliyle karşılık verme&rdquo; kanununa g&ouml;re bu t&uuml;r uygunsuz davranışların &ouml;n&uuml;n&uuml; almak i&ccedil;in, muhatabın hakaret i&ccedil;eren davranışına karşılık verilebilinir. Ne var ki M&uuml;minlerin Emiri (a.s) &ccedil;oğunlukla istidlalle veya susarak haricilerin slogan ve tebliğlerine cevap vermiş ve sadece başka bir &ccedil;&ouml;z&uuml;m yolunun olmadığı yerlerde karşı tarafın hakaret i&ccedil;eren davranışına karşı misliyle cevap vermiştir ki sizin sorunuz da bu konulardan birisini i&ccedil;ermektedir.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span>Elbette şu noktaya dikkat edilmesi gerekir: &ldquo;Dişsiz&rdquo; kelimesi hakareti gerektiren bir kelime değildir ve o zamanın toplumunda fertlerin &ccedil;oğunun y&uuml;z şeklinin zahiri g&ouml;r&uuml;n&uuml;m&uuml;ne uygun lakabı vardı ve s&ouml;z konusu bu lakap, hakaret olarak telakki edilmiyordu. Bunun &ouml;rneğini &ldquo;Malik&rdquo; i&ccedil;in kullanılan &ldquo;Eşter&rdquo; lakabında g&ouml;rmek m&uuml;mk&uuml;nd&uuml;r.</span></p>\r\n','<p>\r\n	<br />\r\n	&Ouml;ncelikle sizin s&ouml;z konusu ettiğiniz Nehc&uuml;&rsquo;l Belağa&rsquo;nın 182. Hutbesinde ge&ccedil;en ibareyi m&uuml;talaa edip sonra cevap vereceğiz.</p>\r\n\r\n<p>\r\n	Haricilerden biri olan Burc b. Mushir&rsquo;ut Tai&rsquo;nin &ldquo;H&uuml;k&uuml;m ancak Allah&rsquo;ındır&rdquo; feryadını duyduğunda Ali (a.s) ş&ouml;yle buyurdular: &ldquo;Ey dişleri d&uuml;şm&uuml;ş adam, sus! Allah &ccedil;irkinleştirsin seni! Allah&rsquo;a andolsun, Hak ortaya &ccedil;ıktığı ve hi&ccedil;bir şek ve ş&uuml;phenin olmadığı zaman senden ne bir eser vardı ve nede feryadın işitiliyordu. Batılın, hakkın karşısında savaş a&ccedil;tığı şu anda, sen, hızla b&uuml;y&uuml;yen erkek ke&ccedil;inin boynuzu gibi kendini ortaya atıp &ouml;n plana &ccedil;ıkartmaya &ccedil;alışıyorsun!&rdquo;</p>\r\n\r\n<p>\r\n	Tarihe baktığımız zaman Hariciler &ldquo;H&uuml;k&uuml;m ancak Allah&rsquo;ındır&rdquo; sloganını &ccedil;arpıtıp ortaya atarak M&uuml;minlerin Emiri hz. Ali&rsquo;inin (a.s) Sıffin savaşını sonu&ccedil;landırmak i&ccedil;in yaptığı &ccedil;abayı sorguladıklarını, onlardan bir&ccedil;oğunun sahip oldukları zaaf ve dar g&ouml;r&uuml;şl&uuml;l&uuml;ğ&uuml;nden &ouml;t&uuml;r&uuml; imam Ali tarafından kabul g&ouml;r&uuml;len sulhu onun aleyhine d&ouml;nd&uuml;rerek kabul ettiği barıştan &ouml;t&uuml;r&uuml; O&rsquo;nun (a.s.) k&uuml;fre girdiği i&ccedil;in bir gerek&ccedil;e g&ouml;stediklierini Ve Nihayet her h&uuml;k&uuml;meti batıl sayarak bir &ccedil;eşit anarşizme inandıklarını g&ouml;r&uuml;r&uuml;z.</p>\r\n\r\n<p>\r\n	Saygı değer İmam (a.s), defalarca bu t&uuml;r istidlalin batıl olduğunu mantık ve delille ispat etmeye &ccedil;alışmıştır.[1]Bu kimselere yumuşak davranmanın faydalı olacağını d&uuml;ş&uuml;nd&uuml;ğ&uuml; bazı yerlerde hi&ccedil; teredd&uuml;t etmeden yumuşak davranmıştır. Bunun &ouml;rneklerinden birisi ş&ouml;yledir: İmam Ali (a.s) hutbe irat etmekle meşgulken Haricilerden birisi &ldquo;H&uuml;k&uuml;m ancak Allah&rsquo;ındır&rdquo; sloganı attı, ne var ki imam susarak ge&ccedil;iştirdi. Daha sonra ikinci kişi aynı sloganı tekrar etti ve imamın sessizliğiyle y&uuml;z y&uuml;ze kaldı. İmamın bu sessizliği, sloganın mescidin d&ouml;rt bir yanından işitilmesine kadar devam etti. Bu haldeyken İmam Ali (a.s) onlara doğru d&ouml;n&uuml;p ş&ouml;yle buyurdu: Doğru olan bu slogandan siz yanlış bir g&uuml;d&uuml; g&uuml;tt&uuml;ğ&uuml;n&uuml;z halde ama her hal&uuml;karda şu &uuml;&ccedil; ayrıcalığa sahipsiniz:</p>\r\n\r\n<p>\r\n	1. Bizim mescitlerimize gelip ibadet edip namaz kılmakta serbestsiniz.</p>\r\n\r\n<p>\r\n	2. Bizden ayrılmadığınız m&uuml;ddet&ccedil;e beyt&uuml;lmalden hak ve hukukunuz kesilmeyecektir.</p>\r\n\r\n<p>\r\n	3. Bize karşı savaş a&ccedil;madığınız m&uuml;ddet&ccedil;e kesinlikle sizin aleyhinize savaş a&ccedil;ılmayacaktır.[2]</p>\r\n\r\n<p>\r\n	Başka bir &ouml;rnekte ş&ouml;yledir: Haricilerden birisi İmam Ali&rsquo;nin (a.s) cemaat namazına katılıp namazın ortasında Kur&rsquo;an&rsquo;dan bir ayet okuyarak, İmam Ali&rsquo;nin ge&ccedil;mişte yapmış olduğu cihadının faydasız ve ge&ccedil;ersiz olduğunu s&ouml;yleyerek O&rsquo;nu su&ccedil;layıp ziyana uğrayanlardan saydı.</p>\r\n\r\n<p>\r\n	İmam, iki defa Kur&rsquo;an&rsquo;ın h&uuml;rmetine sustu ve &uuml;&ccedil;&uuml;nc&uuml; defa ise biraz duraklayıp, insanı keskin ve haşinliğe y&ouml;nlendirmeye &ccedil;alışan kimselerin karşısında sabır ve metaneti ihtiva eden ayeti okudu ve daha sonra namazına devam etti.[3]</p>\r\n\r\n<p>\r\n	Bunca istidlal ve bağışlamaya karşın, hi&ccedil; savaş ge&ccedil;mişi olmayan veya ilimden nasibini almayan kimseler vardı ve bu kimselerin İslam camiasında hi&ccedil;bir varlıkları s&ouml;z konusu değildi. Bu kimseler, isim ve ş&ouml;hret aşığı olmaları hasebiyle o g&uuml;n&uuml;n durum ve şartlarını dikkate alarak M&uuml;minlerin Emiri&rsquo;nin (a.s) şahsiyetini tahrip etme vesilesiyle toplum i&ccedil;inde kendilerini ortaya atarak bir konum edinebilmek i&ccedil;in bir alt yapı oluşturmayı d&uuml;ş&uuml;n&uuml;yorlardı.</p>\r\n\r\n<p>\r\n	B&ouml;yle bir gurupla ilmi s&ouml;yleşi yoluyla ve mantıki istidlalle uygun bir neticeye varılamayacağı gayet doğaldır. Anlık miza&ccedil; sahibi ve kendini b&uuml;y&uuml;k g&ouml;ren bu kimselerin karşısında, onların diliyle konuşmak ve onların y&ouml;ntemiyle cevap vermekten başka bir &ccedil;are yoktur ve affın belli bir miktardan &ouml;teye ge&ccedil;mesi ise sapır sa&ccedil;ma konuşmalara mecal bırakmaktan ve sonu&ccedil; itibariyle umumi d&uuml;ş&uuml;ncenin saptırılmasından başka bir netice vermeyecektir.</p>\r\n\r\n<p>\r\n	İmam Ali (a.s) bu konuda Kumeyl ile dertleşmiş ve bazı gevşek kimselerin &ouml;zelliklerini sayarak bu kimselerin ilimden nasibini almadıklarını veya kendi davranışı i&ccedil;in uygun bir yorum getirmeksizin her t&uuml;rl&uuml; slogan ardınca ka&ccedil;tıklarını ve her t&uuml;rl&uuml; esinti karşısında y&ouml;nlerini değiştirdiklerini buyurmuşlardır.[4]</p>\r\n\r\n<p>\r\n	&ldquo;Burc b. Mushir &lsquo;de bu gurupta yer alan kimselerden bir kimse idi. Bu gurupta yer alan kimselerden olmamış hakikati arayan bir kimse olmuş olsaydı, hi&ccedil;bir &ouml;n hazırlık olmaksızın toplum arasında zamansız feryat etmezdi. Ve İmam Ali&rsquo;nin sabır ve tahamm&uuml;l&uuml;nden k&ouml;t&uuml; y&ouml;nde yararlanmaz ve İmam&rsquo;a hakaret i&ccedil;erikli davranışlarda bulunmazdı. Kendisi i&ccedil;in a&ccedil;ıklık kazanmamış meseleleri de toplum i&ccedil;inde değil, İmam&rsquo;ın kendisine veya İmam&rsquo;ın yaran ve tabilerine a&ccedil;ar istidlal ve mantık yoluyla uygun bir sonuca ulaşabilirdi.</p>\r\n\r\n<p>\r\n	Diğer taraftan şartlara riayet ederek misliyle karşılık vermenin de İslam tarafından kabul edildiğini biliyoruz. Allah-u Te&acirc;l&acirc; Kur&rsquo;an&rsquo;ı Kerim&rsquo;de ş&ouml;yle buyuruyor: &ldquo; O h&acirc;lde kim size saldırırsa, size saldırdığı gibi siz de ona saldırın&hellip;&rdquo;[5]</p>\r\n\r\n<p>\r\n	Bu doğrultuda şunu s&ouml;ylemek m&uuml;mk&uuml;nd&uuml;r: Eğer fertler tarafından ortaya atılan sloganlar, toplum i&ccedil;inde İmam Ali&rsquo;ye (a.s) hakaret sayılıyor, onu k&uuml;f&uuml;rle su&ccedil;lamak anlamına geliyor ve s&ouml;z konusu sloganlardan İmam Ali&rsquo;nin şahsiyetini tahrip etme amacı g&uuml;d&uuml;l&uuml;yorsa ve bunun &ouml;tesinde eğer şiar edinmiş sloganlar dini kavram ve &ouml;ğretilerinin saptırılmasına kadar ilerliyorsa İmam Ali (a.s)&rsquo;nin onlara karşı hakaret i&ccedil;eren davranışta bulunma hakkı doğuyor.</p>\r\n\r\n<p>\r\n	Ne var ki b&ouml;yle bir hakka sahip olmakla birlikte, daha &ouml;nce zikrettiğimiz gibi M&uuml;ttakilerin mevlası Hz. Ali (a.s.) &ccedil;oğu yerde mantıksal cevap vermeyi veya susmayı tercih ediyordu. Hatta karşı tarafın hakareti hak etmiş olduğunu g&ouml;rm&uuml;ş olsaydı bile, zahirde hakaret anlamını i&ccedil;eren kelimeleri onlar i&ccedil;in kollanmayı uygun g&ouml;rd&uuml;ğ&uuml; zamanlarda bile iki y&ouml;nl&uuml; olan kelimelerden istifade ediyordu ki taşıdığı manalardan birisi hakaret i&ccedil;erikli olmasın. Bu bağlamda &ldquo;Dişleri d&uuml;şm&uuml;ş&rdquo; anlamını ifade eden &ldquo;eserm&rdquo; ve iki anlam ifade eden &ldquo;ibni haik&rdquo; kelimelerini &ouml;rnek g&ouml;sterebilinir.</p>\r\n\r\n<p>\r\n	Başka bir yerde İmam Ali (a.s), o zamanın valisi olan ve verdiği cihat emrine karşı &ccedil;ıkan bencil bir kimseyi tahkir etmek i&ccedil;in &ldquo;ibni haik&rdquo; (&ouml;rg&uuml;c&uuml; &ccedil;ocuğu) kelimesini uygun g&ouml;rm&uuml;şt&uuml;r.[6] O zamanın şartlarına g&ouml;re ilk bakışta &ldquo;&ouml;rg&uuml;c&uuml;l&uuml;k&rdquo; mesleği, d&uuml;ş&uuml;k bir meslek olarak g&ouml;r&uuml;l&uuml;yordu ama başka rivayetleri dikkate alarak[7] ş&ouml;yle bir sonuca ulaşılması m&uuml;mk&uuml;nd&uuml;r: Ger&ccedil;ekte İmam bu s&ouml;z&uuml;yle o mesleği aşağılamak maksadını g&uuml;tmemiştir, bilakis o kimsenin &ldquo;Yalan uyduran ve yalancı&rdquo; bir kimse olduğunu vurgulamak istemiştir.</p>\r\n\r\n<p>\r\n	&ldquo;Dişsiz&rdquo; anlamını ifade eden &ldquo;eserm&rdquo; bir bağlamda sadece bir ferdin &ouml;zelliğinin a&ccedil;ıklayıcısı olup hakaret anlamı sayılmayabilir. &ldquo;G&ouml;z&uuml; yarık&rdquo; veya &ldquo;Kaşı yarık&rdquo; anlamına gelen &ldquo;Eşter&rdquo; lakabı, Ali (a.s)&rsquo;nin &ccedil;ok değerli ordu komutanı &ldquo;Malik&rdquo; i&ccedil;in hakaret i&ccedil;erikli bir anlamı taşımıyor olması gibi.</p>\r\n\r\n<p>\r\n	Başka bir anlamda belki de &ldquo;Dişsiz&rdquo; lakabı, istidlal ve mantık zaafının dolaylı ve kapalı (kinayeli) bir anlatım tarzı olabilir ki hariciler i&ccedil;in bu s&ouml;z konusuydu; zira mantıksız insan, dişsizlikten &ouml;t&uuml;r&uuml; normal konuşmaktan mahrum olan fert gibidir.</p>\r\n\r\n<p>\r\n	Buna binaen bu a&ccedil;ıklama doğrultusunda Allah&rsquo;ın veli kullarının s&ouml;ylem ve davranışlarının tamamının, zahiri manada tefsir edilmemesi gerektiğini kabul etmemiz gerekir.</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	------------</p>\r\n\r\n<p>\r\n	[1] &Ouml;rnek unvanında bakınız: &ldquo;Nehc&uuml;&rsquo;l Belağa&rdquo;, Kum: Daru&rsquo;l Hicre Yayınevi,&nbsp; 40. Hutbe s. 82.</p>\r\n\r\n<p>\r\n	[2] Temim Mağribi, Nu&rsquo;man b. Muhammed, &ldquo;De&rsquo;aim&uuml;&rsquo;l İslam&rdquo;, Mısır: Daru&rsquo;l Mearif, 1385 h. k, c. 1, s. 393.</p>\r\n\r\n<p>\r\n	[3] Şeyh Tusi, Muhammed b. Hsan, &ldquo;Tehzibu&rsquo;l Ahkam&rdquo;, Tahran: Daru&rsquo;l K&uuml;t&uuml;b&uuml;&rsquo;l İslamiye, h. ş, c. 3, s. 35, hadis, 39.</p>\r\n\r\n<p>\r\n	[4] &ldquo;Nehc&uuml;&rsquo;l Belağa&rdquo;, Kum: Daru&rsquo;l Hicret Yayınevi, Hikmetli s&ouml;zler 147, s. 496.</p>\r\n\r\n<p>\r\n	[5] Bakara, 194.</p>\r\n\r\n<p>\r\n	[6] Mecsisi, Muhammed Bakır, &ldquo;Biharu&rsquo;l Envar&rdquo;, Beyrut: M&uuml;essesetu&rsquo;l Vefa, 1404 h. k, c. 32, s. 86.</p>\r\n\r\n<p>\r\n	[7] Kuleyni, Muhammed b. Yakup, &ldquo;Kafi&rdquo;, Tahran: Daru&rsquo;l Kut&uuml;b&uuml;&rsquo;l İslamiye, 1365, h. ş, c. 2, s. 340, Onuncu rivayet.</p>\r\n','Alay ederek, bağırıp &ccedil;ağırarak ve hakarette bulunarak, karşı tarafın şahsiyetini tahrip etmeye &ccedil;alışan kimseler vardır. İslami a&ccedil;ıdan ve &ldquo;Misliyle karşılık verme&rdquo; kanununa g&ouml;re bu t&uuml;r uygunsuz davranışların &ouml;n&uuml;n&uuml; almak i&ccedil;in, muhatabın hakaret i&ccedil;eren davranışına karşılık verilebilinir. Ne var ki M&uuml;minlerin Emiri (a.s) &ccedil;oğunlukla istidlalle veya susarak haricilerin slogan ve tebliğlerine cevap vermiş ve sadece başka bir &ccedil;&ouml;z&uuml;m yolunun olmadığı yerlerde karşı tarafın hakaret i&ccedil;eren davranışına karşı misliyle cevap vermiştir ki sizin sorunuz da bu konulardan birisini i&ccedil;ermektedir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Elbette şu noktaya dikkat edilmesi gerekir: &ldquo;Dişsiz&rdquo; kelimesi hakareti gerektiren bir kelime değildir ve o zamanın toplumunda fertlerin &ccedil;oğunun y&uuml;z şeklinin zahiri g&ouml;r&uuml;n&uuml;m&uuml;ne uygun lakabı vardı ve s&ouml;z konusu bu lakap, hakaret olarak telakki edilmiyordu. Bunun &ouml;rneğini &ldquo;Malik&rdquo; i&ccedil;in kullanılan &ldquo;Eşter&rdquo; lakabında g&ouml;rmek m&uuml;mk&uuml;nd&uuml;r.','&Ouml;ncelikle sizin s&ouml;z konusu ettiğiniz Nehc&uuml;&rsquo;l Belağa&rsquo;nın 182. Hutbesinde ge&ccedil;en ibareyi m&uuml;talaa edip sonra cevap vereceğiz.\r\n\r\n\r\n	Haricilerden biri olan Burc b. Mushir&rsquo;ut Tai&rsquo;nin &ldquo;H&uuml;k&uuml;m ancak Allah&rsquo;ındır&rdquo; feryadını duyduğunda Ali (a.s) ş&ouml;yle buyurdular: &ldquo;Ey dişleri d&uuml;şm&uuml;ş adam, sus! Allah &ccedil;irkinleştirsin seni! Allah&rsquo;a andolsun, Hak ortaya &ccedil;ıktığı ve hi&ccedil;bir şek ve ş&uuml;phenin olmadığı zaman senden ne bir eser vardı ve nede feryadın işitiliyordu. Batılın, hakkın karşısında savaş a&ccedil;tığı şu anda, sen, hızla b&uuml;y&uuml;yen erkek ke&ccedil;inin boynuzu gibi kendini ortaya atıp &ouml;n plana &ccedil;ıkartmaya &ccedil;alışıyorsun!&rdquo;\r\n\r\n\r\n	Tarihe baktığımız zaman Hariciler &ldquo;H&uuml;k&uuml;m ancak Allah&rsquo;ındır&rdquo; sloganını &ccedil;arpıtıp ortaya atarak M&uuml;minlerin Emiri hz. Ali&rsquo;inin (a.s) Sıffin savaşını sonu&ccedil;landırmak i&ccedil;in yaptığı &ccedil;abayı sorguladıklarını, onlardan bir&ccedil;oğunun sahip oldukları zaaf ve dar g&ouml;r&uuml;şl&uuml;l&uuml;ğ&uuml;nden &ouml;t&uuml;r&uuml; imam Ali tarafından kabul g&ouml;r&uuml;len sulhu onun aleyhine d&ouml;nd&uuml;rerek kabul ettiği barıştan &ouml;t&uuml;r&uuml; O&rsquo;nun (a.s.) k&uuml;fre girdiği i&ccedil;in bir gerek&ccedil;e g&ouml;stediklierini Ve Nihayet her h&uuml;k&uuml;meti batıl sayarak bir &ccedil;eşit anarşizme inandıklarını g&ouml;r&uuml;r&uuml;z.\r\n\r\n\r\n	Saygı değer İmam (a.s), defalarca bu t&uuml;r istidlalin batıl olduğunu mantık ve delille ispat etmeye &ccedil;alışmıştır.[1]Bu kimselere yumuşak davranmanın faydalı olacağını d&uuml;ş&uuml;nd&uuml;ğ&uuml; bazı yerlerde hi&ccedil; teredd&uuml;t etmeden yumuşak davranmıştır. Bunun &ouml;rneklerinden birisi ş&ouml;yledir: İmam Ali (a.s) hutbe irat etmekle meşgulken Haricilerden birisi &ldquo;H&uuml;k&uuml;m ancak Allah&rsquo;ındır&rdquo; sloganı attı, ne var ki imam susarak ge&ccedil;iştirdi. Daha sonra ikinci kişi aynı sloganı tekrar etti ve imamın sessizliğiyle y&uuml;z y&uuml;ze kaldı. İmamın bu sessizliği, sloganın mescidin d&ouml;rt bir yanından işitilmesine kadar devam etti. Bu haldeyken İmam Ali (a.s) onlara doğru d&ouml;n&uuml;p ş&ouml;yle buyurdu: Doğru olan bu slogandan siz yanlış bir g&uuml;d&uuml; g&uuml;tt&uuml;ğ&uuml;n&uuml;z halde ama her hal&uuml;karda şu &uuml;&ccedil; ayrıcalığa sahipsiniz:\r\n\r\n\r\n	1. Bizim mescitlerimize gelip ibadet edip namaz kılmakta serbestsiniz.\r\n\r\n\r\n	2. Bizden ayrılmadığınız m&uuml;ddet&ccedil;e beyt&uuml;lmalden hak ve hukukunuz kesilmeyecektir.\r\n\r\n\r\n	3. Bize karşı savaş a&ccedil;madığınız m&uuml;ddet&ccedil;e kesinlikle sizin aleyhinize savaş a&ccedil;ılmayacaktır.[2]\r\n\r\n\r\n	Başka bir &ouml;rnekte ş&ouml;yledir: Haricilerden birisi İmam Ali&rsquo;nin (a.s) cemaat namazına katılıp namazın ortasında Kur&rsquo;an&rsquo;dan bir ayet okuyarak, İmam Ali&rsquo;nin ge&ccedil;mişte yapmış olduğu cihadının faydasız ve ge&ccedil;ersiz olduğunu s&ouml;yleyerek O&rsquo;nu su&ccedil;layıp ziyana uğrayanlardan saydı.\r\n\r\n\r\n	İmam, iki defa Kur&rsquo;an&rsquo;ın h&uuml;rmetine sustu ve &uuml;&ccedil;&uuml;nc&uuml; defa ise biraz duraklayıp, insanı keskin ve haşinliğe y&ouml;nlendirmeye &ccedil;alışan kimselerin karşısında sabır ve metaneti ihtiva eden ayeti okudu ve daha sonra namazına devam etti.[3]\r\n\r\n\r\n	Bunca istidlal ve bağışlamaya karşın, hi&ccedil; savaş ge&ccedil;mişi olmayan veya ilimden nasibini almayan kimseler vardı ve bu kimselerin İslam camiasında hi&ccedil;bir varlıkları s&ouml;z konusu değildi. Bu kimseler, isim ve ş&ouml;hret aşığı olmaları hasebiyle o g&uuml;n&uuml;n durum ve şartlarını dikkate alarak M&uuml;minlerin Emiri&rsquo;nin (a.s) şahsiyetini tahrip etme vesilesiyle toplum i&ccedil;inde kendilerini ortaya atarak bir konum edinebilmek i&ccedil;in bir alt yapı oluşturmayı d&uuml;ş&uuml;n&uuml;yorlardı.\r\n\r\n\r\n	B&ouml;yle bir gurupla ilmi s&ouml;yleşi yoluyla ve mantıki istidlalle uygun bir neticeye varılamayacağı gayet doğaldır. Anlık miza&ccedil; sahibi ve kendini b&uuml;y&uuml;k g&ouml;ren bu kimselerin karşısında, onların diliyle konuşmak ve onların y&ouml;ntemiyle cevap vermekten başka bir &ccedil;are yoktur ve affın belli bir miktardan &ouml;teye ge&ccedil;mesi ise sapır sa&ccedil;ma konuşmalara mecal bırakmaktan ve sonu&ccedil; itibariyle umumi d&uuml;ş&uuml;ncenin saptırılmasından başka bir netice vermeyecektir.\r\n\r\n\r\n	İmam Ali (a.s) bu konuda Kumeyl ile dertleşmiş ve bazı gevşek kimselerin &ouml;zelliklerini sayarak bu kimselerin ilimden nasibini almadıklarını veya kendi davranışı i&ccedil;in uygun bir yorum getirmeksizin her t&uuml;rl&uuml; slogan ardınca ka&ccedil;tıklarını ve her t&uuml;rl&uuml; esinti karşısında y&ouml;nlerini değiştirdiklerini buyurmuşlardır.[4]\r\n\r\n\r\n	&ldquo;Burc b. Mushir &lsquo;de bu gurupta yer alan kimselerden bir kimse idi. Bu gurupta yer alan kimselerden olmamış hakikati arayan bir kimse olmuş olsaydı, hi&ccedil;bir &ouml;n hazırlık olmaksızın toplum arasında zamansız feryat etmezdi. Ve İmam Ali&rsquo;nin sabır ve tahamm&uuml;l&uuml;nden k&ouml;t&uuml; y&ouml;nde yararlanmaz ve İmam&rsquo;a hakaret i&ccedil;erikli davranışlarda bulunmazdı. Kendisi i&ccedil;in a&ccedil;ıklık kazanmamış meseleleri de toplum i&ccedil;inde değil, İmam&rsquo;ın kendisine veya İmam&rsquo;ın yaran ve tabilerine a&ccedil;ar istidlal ve mantık yoluyla uygun bir sonuca ulaşabilirdi.\r\n\r\n\r\n	Diğer taraftan şartlara riayet ederek misliyle karşılık vermenin de İslam tarafından kabul edildiğini biliyoruz. Allah-u Te&acirc;l&acirc; Kur&rsquo;an&rsquo;ı Kerim&rsquo;de ş&ouml;yle buyuruyor: &ldquo; O h&acirc;lde kim size saldırırsa, size saldırdığı gibi siz de ona saldırın&hellip;&rdquo;[5]\r\n\r\n\r\n	Bu doğrultuda şunu s&ouml;ylemek m&uuml;mk&uuml;nd&uuml;r: Eğer fertler tarafından ortaya atılan sloganlar, toplum i&ccedil;inde İmam Ali&rsquo;ye (a.s) hakaret sayılıyor, onu k&uuml;f&uuml;rle su&ccedil;lamak anlamına geliyor ve s&ouml;z konusu sloganlardan İmam Ali&rsquo;nin şahsiyetini tahrip etme amacı g&uuml;d&uuml;l&uuml;yorsa ve bunun &ouml;tesinde eğer şiar edinmiş sloganlar dini kavram ve &ouml;ğretilerinin saptırılmasına kadar ilerliyorsa İmam Ali (a.s)&rsquo;nin onlara karşı hakaret i&ccedil;eren davranışta bulunma hakkı doğuyor.\r\n\r\n\r\n	Ne var ki b&ouml;yle bir hakka sahip olmakla birlikte, daha &ouml;nce zikrettiğimiz gibi M&uuml;ttakilerin mevlası Hz. Ali (a.s.) &ccedil;oğu yerde mantıksal cevap vermeyi veya susmayı tercih ediyordu. Hatta karşı tarafın hakareti hak etmiş olduğunu g&ouml;rm&uuml;ş olsaydı bile, zahirde hakaret anlamını i&ccedil;eren kelimeleri onlar i&ccedil;in kollanmayı uygun g&ouml;rd&uuml;ğ&uuml; zamanlarda bile iki y&ouml;nl&uuml; olan kelimelerden istifade ediyordu ki taşıdığı manalardan birisi hakaret i&ccedil;erikli olmasın. Bu bağlamda &ldquo;Dişleri d&uuml;şm&uuml;ş&rdquo; anlamını ifade eden &ldquo;eserm&rdquo; ve iki anlam ifade eden &ldquo;ibni haik&rdquo; kelimelerini &ouml;rnek g&ouml;sterebilinir.\r\n\r\n\r\n	Başka bir yerde İmam Ali (a.s), o zamanın valisi olan ve verdiği cihat emrine karşı &ccedil;ıkan bencil bir kimseyi tahkir etmek i&ccedil;in &ldquo;ibni haik&rdquo; (&ouml;rg&uuml;c&uuml; &ccedil;ocuğu) kelimesini uygun g&ouml;rm&uuml;şt&uuml;r.[6] O zamanın şartlarına g&ouml;re ilk bakışta &ldquo;&ouml;rg&uuml;c&uuml;l&uuml;k&rdquo; mesleği, d&uuml;ş&uuml;k bir meslek olarak g&ouml;r&uuml;l&uuml;yordu ama başka rivayetleri dikkate alarak[7] ş&ouml;yle bir sonuca ulaşılması m&uuml;mk&uuml;nd&uuml;r: Ger&ccedil;ekte İmam bu s&ouml;z&uuml;yle o mesleği aşağılamak maksadını g&uuml;tmemiştir, bilakis o kimsenin &ldquo;Yalan uyduran ve yalancı&rdquo; bir kimse olduğunu vurgulamak istemiştir.\r\n\r\n\r\n	&ldquo;Dişsiz&rdquo; anlamını ifade eden &ldquo;eserm&rdquo; bir bağlamda sadece bir ferdin &ouml;zelliğinin a&ccedil;ıklayıcısı olup hakaret anlamı sayılmayabilir. &ldquo;G&ouml;z&uuml; yarık&rdquo; veya &ldquo;Kaşı yarık&rdquo; anlamına gelen &ldquo;Eşter&rdquo; lakabı, Ali (a.s)&rsquo;nin &ccedil;ok değerli ordu komutanı &ldquo;Malik&rdquo; i&ccedil;in hakaret i&ccedil;erikli bir anlamı taşımıyor olması gibi.\r\n\r\n\r\n	Başka bir anlamda belki de &ldquo;Dişsiz&rdquo; lakabı, istidlal ve mantık zaafının dolaylı ve kapalı (kinayeli) bir anlatım tarzı olabilir ki hariciler i&ccedil;in bu s&ouml;z konusuydu; zira mantıksız insan, dişsizlikten &ouml;t&uuml;r&uuml; normal konuşmaktan mahrum olan fert gibidir.\r\n\r\n\r\n	Buna binaen bu a&ccedil;ıklama doğrultusunda Allah&rsquo;ın veli kullarının s&ouml;ylem ve davranışlarının tamamının, zahiri manada tefsir edilmemesi gerektiğini kabul etmemiz gerekir.\r\n\r\n\r\n	&nbsp;\r\n	------------\r\n\r\n\r\n	[1] &Ouml;rnek unvanında bakınız: &ldquo;Nehc&uuml;&rsquo;l Belağa&rdquo;, Kum: Daru&rsquo;l Hicre Yayınevi,&nbsp; 40. Hutbe s. 82.\r\n\r\n\r\n	[2] Temim Mağribi, Nu&rsquo;man b. Muhammed, &ldquo;De&rsquo;aim&uuml;&rsquo;l İslam&rdquo;, Mısır: Daru&rsquo;l Mearif, 1385 h. k, c. 1, s. 393.\r\n\r\n\r\n	[3] Şeyh Tusi, Muhammed b. Hsan, &ldquo;Tehzibu&rsquo;l Ahkam&rdquo;, Tahran: Daru&rsquo;l K&uuml;t&uuml;b&uuml;&rsquo;l İslamiye, h. ş, c. 3, s. 35, hadis, 39.\r\n\r\n\r\n	[4] &ldquo;Nehc&uuml;&rsquo;l Belağa&rdquo;, Kum: Daru&rsquo;l Hicret Yayınevi, Hikmetli s&ouml;zler 147, s. 496.\r\n\r\n\r\n	[5] Bakara, 194.\r\n\r\n\r\n	[6] Mecsisi, Muhammed Bakır, &ldquo;Biharu&rsquo;l Envar&rdquo;, Beyrut: M&uuml;essesetu&rsquo;l Vefa, 1404 h. k, c. 32, s. 86.\r\n\r\n\r\n	[7] Kuleyni, Muhammed b. Yakup, &ldquo;Kafi&rdquo;, Tahran: Daru&rsquo;l Kut&uuml;b&uuml;&rsquo;l İslamiye, 1365, h. ş, c. 2, s. 340, Onuncu rivayet.'),(535,'tr549','<p>\r\n	<span>Bir takım insanların &ldquo;Bermuda &Uuml;&ccedil;geni&rdquo;ni İmam-ı Zaman (a.s)&rsquo;ın yaşadığı yer olarak zannetmelerinin sebebi şudur: Bu insanlar &ldquo;Bermuda &Uuml;&ccedil;geni&rdquo;ni &ldquo;Hazra Adası&rdquo; olarak bilmişler ve &ldquo;Hazra Adası&rdquo;nın İmam-ı Zaman (a.s)&rsquo;ın yaşadığı yer olduğu &ouml;n kabul&uuml;yle ş&ouml;yle demişlerdir: &ldquo;Bermuda &Uuml;&ccedil;geni&rdquo; İmam-ı Zaman (a.s)&rsquo;ın yaşadığı yer olması hasebiyle bir takım &ouml;zelliklere sahiptir.&rdquo;</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span>İmam-ı Zaman (a.s)&rsquo;ın Gaybeti K&uuml;bra d&ouml;neminde yaşadığı yer olarak s&ouml;z konusu edilen &ldquo;Hazra Adası&rdquo; konusunda, &acirc;lim ve araştırmacıların ink&acirc;r ettikleri ve kabul g&ouml;rmeyen bir hik&acirc;yeden kaynaklandığını s&ouml;ylememiz gerekir. Zira bunun dayandığı kaynak zaaf ve m&uuml;phemlik i&ccedil;ermektedir. Buna binaen &ldquo;Hazra Adası&rdquo; hik&acirc;yesinin aslı kabul edilebilir bir konu değildir. Bazı insanların kabul ettikleri farz edilse bile, &ldquo;Hazra Adası&rdquo;nın, acayip &ouml;zellikler i&ccedil;eren &ldquo;Bermuda &Uuml;&ccedil;geni&rdquo;yle uyuşacak hi&ccedil;bir delili yoktur ve kabul edilemez. İmam-ı Zaman (a.s), beşeriyeti helak edip onları boğan bir imam değil, aksine Allah-u Te&acirc;l&acirc;&rsquo;nın beşeriyetin kurtuluşu i&ccedil;in geride sakladığı şefkatli bir imamdır. Elbette İmam-ı Zaman (a.s), kendi zuhur ve kıyamından sonra zulm&uuml;n k&ouml;k&uuml;n&uuml; kazıyacak ve d&uuml;nyayı adaletle dolduracaktır.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span>Daha fazla bilgi edinmek i&ccedil;in aşağıdaki makalelere m&uuml;racaat ediniz:</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span>1. <b><i>Acaba İmam-ı Zaman (a.s) &ldquo;Hazra Adası&rdquo;nda mı yaşıyor</i></b>?</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span>2. <b><i>İmam-ı Zaman (a.s)&rsquo;ın yaşadığı yer</i></b></span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Bir takım insanların &ldquo;Bermuda &Uuml;&ccedil;geni&rdquo;ni İmam-ı Zaman (a.s)&rsquo;ın yaşadığı yer olarak zannetmelerinin sebebi şudur: Bu insanlar &ldquo;Bermuda &Uuml;&ccedil;geni&rdquo;ni &ldquo;Hazra Adası&rdquo; olarak bilmişler ve &ldquo;Hazra Adası&rdquo;nın İmam-ı Zaman (a.s)&rsquo;ın yaşadığı yer olduğu &ouml;n kabul&uuml;yle ş&ouml;yle demişlerdir: &ldquo;Bermuda &Uuml;&ccedil;geni&rdquo; İmam-ı Zaman (a.s)&rsquo;ın yaşadığı yer olması hasebiyle bir takım &ouml;zelliklere sahiptir.&rdquo;\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	İmam-ı Zaman (a.s)&rsquo;ın Gaybeti K&uuml;bra d&ouml;neminde yaşadığı yer olarak s&ouml;z konusu edilen &ldquo;Hazra Adası&rdquo; konusunda, &acirc;lim ve araştırmacıların ink&acirc;r ettikleri ve kabul g&ouml;rmeyen bir hik&acirc;yeden kaynaklandığını s&ouml;ylememiz gerekir. Zira bunun dayandığı kaynak zaaf ve m&uuml;phemlik i&ccedil;ermektedir. Buna binaen &ldquo;Hazra Adası&rdquo; hik&acirc;yesinin aslı kabul edilebilir bir konu değildir. Bazı insanların kabul ettikleri farz edilse bile, &ldquo;Hazra Adası&rdquo;nın, acayip &ouml;zellikler i&ccedil;eren &ldquo;Bermuda &Uuml;&ccedil;geni&rdquo;yle uyuşacak hi&ccedil;bir delili yoktur ve kabul edilemez. İmam-ı Zaman (a.s), beşeriyeti helak edip onları boğan bir imam değil, aksine Allah-u Te&acirc;l&acirc;&rsquo;nın beşeriyetin kurtuluşu i&ccedil;in geride sakladığı şefkatli bir imamdır. Elbette İmam-ı Zaman (a.s), kendi zuhur ve kıyamından sonra zulm&uuml;n k&ouml;k&uuml;n&uuml; kazıyacak ve d&uuml;nyayı adaletle dolduracaktır.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Daha fazla bilgi edinmek i&ccedil;in aşağıdaki makalelere m&uuml;racaat ediniz:\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	1. Acaba İmam-ı Zaman (a.s) &ldquo;Hazra Adası&rdquo;nda mı yaşıyor?\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	2. İmam-ı Zaman (a.s)&rsquo;ın yaşadığı yer\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;','Bu sorunun ayrıntılı cevabı yoktur.'),(536,'tr548','<p>\r\n	<span>Şeriati ve onun kitapları hakkında &ccedil;eşitli g&ouml;r&uuml;şler s&ouml;z konusu edilmiştir ve Şeriati&rsquo;yi kabul edenler ve etmeyenler tarafından &ccedil;elişik g&ouml;r&uuml;şler ortaya atılmıştır. İslam İnkıl&acirc;bı Rehberi Ayetullah Hamanei insaflı bir bakış a&ccedil;ısıyla Şeriati konusunda ş&ouml;yle diyor: Bana g&ouml;re Şeriati mazlum konumunda olan bir kimsedir. Onun bu konuma du&ccedil;ar olmasına kaynaklık yapanlar ise bir taraftan onun taraftarı olan kimseler diğer taraftan da ona muhalif olan kimselerdir. Yani zamanın acayipliklerinden, belki de Şeriati&rsquo;nin acayipliklerindedir ki, onun taraftarı ve onun muhalifleri tarafından yapılan ortak &ccedil;alışmalar, dert sahibi ve şuur dolu b&ouml;yle bir insanı tanınmaz hale getirdiler. Bu ise, ona yapılan bir z&uuml;l&uuml;md&uuml;r.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span>Şeriati, hakkında s&ouml;ylenen ve şimdilerde bile zannedilenin aksine, ruhaniyetin karşıtı olmadığı gibi ruhaniyetin misyonuna derinden iman eden birisiydi. Şeriati, ruhaniyetin zaruri ve tartışma g&ouml;t&uuml;rmez temel bir kurum olduğunu ve ruhaniyetle muhalefet eden kimsenin, kesinlikle s&ouml;m&uuml;r&uuml;c&uuml; g&uuml;&ccedil;lerden beslendiğini s&ouml;yl&uuml;yordu. Bunlar Şeriati&rsquo;nin itikadıydı ve bunda hi&ccedil; ş&uuml;phe etmeyiniz ve bu şeyler Şeriati&rsquo;nin tartışma g&ouml;t&uuml;rmez maarifinin bir b&ouml;l&uuml;m&uuml;d&uuml;r. Ne var ki Şeriati, ruhaniyetin omuzlarında taşıdığı misyona tam olarak amel etmediğini d&uuml;ş&uuml;n&uuml;yordu.</span></p>\r\n','<p>\r\n	<br />\r\n	Dr. Şeriati ve kitapları konusunda &ccedil;eşitli g&ouml;r&uuml;şler ortaya konulmuştur ve bu bağlamda onun taraftarları ve muhalifleri &ccedil;elişik ve bazen sert ve aşırı g&ouml;r&uuml;şler beyan etmişlerdir. Ama bunlar arasında bazıları da orta yolu tutmuş ve insaflı bir bakış a&ccedil;ısıyla bu meseleye bakmışlardır. Bunlardan birisi İslam İnkıl&acirc;bı Rehberi Ayetullah Hamanei&rsquo;dir ki biz burada onun s&ouml;zlerinin a&ccedil;ıklanmasıyla yetineceğiz:</p>\r\n\r\n<p>\r\n	&ldquo;Bana g&ouml;re Şeriati mazlum konumunda olan bir kimsedir. Onun bu konuma du&ccedil;ar olmasına kaynaklık yapanlar ise bir taraftan onun taraftarı olan kimseler diğer taraftan da ona muhalif olan kimselerdir. Yani zamanın acayipliklerinden, belki de Şeriati&rsquo;nin acayipliklerindedir ki, onun taraftarı ve onun muhalifleri tarafından yapılan ortak &ccedil;alışmalar, dert sahibi ve şuur dolu b&ouml;yle bir insanı tanınmaz hale getirdiler. Bu ise, ona yapılan bir z&uuml;l&uuml;md&uuml;r.&rdquo;</p>\r\n\r\n<p>\r\n	&ldquo;Şeriati&rsquo;nin muhalifleri, onun yanlışlarını ele alıyorlar ve bu da onun olumlu noktalarını g&ouml;rmemelerine sebep oluyor. Bana g&ouml;re Şeriati&rsquo;nin yanlışları vardı ve ben hi&ccedil;bir zaman bu yanlışların, k&uuml;&ccedil;&uuml;k yanlışlar olduğunu iddia etmiyorum. Ne var ki ben, Şeriati&rsquo;nin yanlışları olarak isimlendirdiğimiz şeylerin yanı sıra, onun se&ccedil;kinlik ve g&uuml;zelliklere de sahip olduğunu iddia ediyorum. O halde eğer onun yanlışları sebebiyle, se&ccedil;kinlik ve g&uuml;zelliklerini g&ouml;rm&uuml;yorsak, bu ona yapılan bir z&uuml;l&uuml;md&uuml;r. Ben unutmuyorum; Şeriati ile alakalı s&ouml;ylentilerin son bulduğu merhaleler olarak hesap edebileceğimiz m&uuml;cadelenin şiddet bulduğu zamanlardı. İmam (r.a) sohbeti arasında birilerinin ismini s&ouml;ylemeksizin, Şeriati&rsquo;nin durumuna ve onun etrafında olup biten muhalefetlere işaret etti. İmam&rsquo;ın o zamanda yaptığı sohbetinin kaseti Necef&rsquo;ten geldi ve bu kaset, ihtilaf ateşinin s&ouml;nd&uuml;r&uuml;lmesinde etkiliydi. İmam konuşmasında Şeriati&rsquo;nin ismini s&ouml;ylemeksizin (yaklaşık olarak) ş&ouml;yle diyordu: &ldquo;Birka&ccedil; yanlıştan dolayı onun kitaplarını yerden yere vurmayalım.&rdquo; Bu doğru değil ve bu tamamen, yalnızca Dr. Şeriati&rsquo;nin şahsiyeti karşısında doğru konumda yer almayı değil, her şahsiyetin karşısında doğru konumda yer almayı g&ouml;stermektedir. Şeriati&rsquo;nin, zaman zaman İslam d&uuml;ş&uuml;ncesinin temel ve k&ouml;kl&uuml; meselelerinde yanlışlıklar yapması m&uuml;mk&uuml;nd&uuml;r.</p>\r\n\r\n<p>\r\n	Bununla birlikte Şeriati taraftarlarının Şeriati&rsquo;ye yaptığı zul&uuml;m, muhaliflerinin yaptığı zul&uuml;mden daha az değildi ve hatta daha ezici ve daha şiddetliydi. Şeriati&rsquo;nin taraftarları, onun olumlu noktalarını s&ouml;z konusu edip a&ccedil;ıklayacakları yerde, Şeriati&rsquo;nin muhalifleri karşısında saflar oluşturdular ve Şeriatiye nispetle g&ouml;r&uuml;şler ortaya koyarak, onu mutlak bir varlık olarak g&ouml;stermeye ve hatta Şeriati&rsquo;nin en k&uuml;&ccedil;&uuml;k yanlışlarını bile kabul etmemeye &ccedil;alıştılar.</p>\r\n\r\n<p>\r\n	Şeriati, İslam h&acirc;kimiyeti i&ccedil;in g&ouml;n&uuml;l yandıran bir şahsiyetti ve İslam&rsquo;ın bir d&uuml;ş&uuml;nce suretinde ve toplumsal d&uuml;zen kuralı ideolojisi olarak s&ouml;z konusu edilmesinden rahatsızlık duyan bir İslam davet&ccedil;isiydi. Şeriati İslam&rsquo;ı; yaşamı yaşam yapan bir tefekk&uuml;r, toplumsal bir d&uuml;zen ve hayata &ccedil;&ouml;z&uuml;m bahşeden bir ideoloji unvanında ortaya koymaya &ccedil;alıştı.</p>\r\n\r\n<p>\r\n	Şeriati&rsquo;nin bir girişimci olduğundan ş&uuml;phe edilmemelidir. O, İslam&rsquo;ı yeni neslin diliyle s&ouml;z konusu etmenin başlatıcısıydı. Şeriatiden &ouml;nce İslam&rsquo;nın y&uuml;ce d&uuml;ş&uuml;ncesini Şeriati gibi anlayan ve g&uuml;n&uuml;m&uuml;z kuşağını veya daha g&uuml;zel bir ifadeyle s&ouml;ylemek gerekirse Şeriati zamanının o g&uuml;nk&uuml; kuşağını, yani Şeriati&rsquo;nin muhataplarını oluşturan kuşağı cezp edecek c&uuml;mleler kalıbında s&ouml;z konusu eden insanların sayısı az değildi. Ne var ki bu insanlar, muhataplarının diliyle hakikatlerin a&ccedil;ıklanmasında başarılı olamadılar ve onların anlayacağı şekilde meseleleri s&ouml;yleyemediler.</p>\r\n\r\n<p>\r\n	Şeriati y&uuml;ce İslam&rsquo;ın keşfedilmiş meselelerini en yeni şekliyle s&ouml;z konusu eden ilk girişimciydi &ouml;yle ki; o zamanın kuşağının sorularının cevaplayıcısı ve gizli ve karanlık noktaların a&ccedil;ıklayıcısıydı.</p>\r\n\r\n<p>\r\n	Şeriati, hakkında s&ouml;ylenen ve şimdilerde bile zannedilenin aksine, ruhaniyetin karşıtı olmadığı gibi ruhaniyetin misyonuna derinden iman eden birisiydi. Şeriati, ruhaniyetin zaruri ve tartışma g&ouml;t&uuml;rmez temel bir kurum olduğunu ve ruhaniyetle muhalefet eden kimsenin, kesinlikle s&ouml;m&uuml;r&uuml;c&uuml; g&uuml;&ccedil;lerden beslendiğini s&ouml;yl&uuml;yordu. Bunlar Şeriati&rsquo;nin itikadıydı ve bunda hi&ccedil; ş&uuml;phe etmeyiniz ve bu şeyler Şeriati&rsquo;nin kesin maarifinin bir c&uuml;z&uuml;d&uuml;r. Ne var ki Şeriati, ruhaniyetin omuzlarında taşıdığı misyona tam olarak amel etmediğini d&uuml;ş&uuml;n&uuml;yordu.&rdquo;[1]</p>\r\n\r\n<p>\r\n	Sonu&ccedil; itibariyle sizin sorunuzun cevabında ş&ouml;yle demek gerekir: Her uzmanın ve g&ouml;r&uuml;ş sahibinin, uzmanlaştığı alanda sahip olduğu g&ouml;r&uuml;ş&uuml;n&uuml;n değerli olduğu ve Merhum Dr. Şeriati&rsquo;nin uzmanlık alanının Sosyoloji dalında olduğu dikkate alınmalıdır. Bu sebeple Şeriati&rsquo;nin İslam hakkında ortaya koyduğu g&ouml;r&uuml;şleri uzmanlık dışıdır ve zaman zaman yanlışlıklar i&ccedil;ermesinin yanında &ccedil;ok faydalı konuları da i&ccedil;ermektedir. Buna binaen bu konuda gerekli g&ouml;r&uuml;len noktaları hatırlatacağız:</p>\r\n\r\n<p>\r\n	1. Şeriati&rsquo;nin kitaplarının m&uuml;talaasından &ouml;nce Tefsiri Numune gibi Kur&rsquo;an tefsirlerinin ve &Uuml;stat Şehit Mutahhari&rsquo;nin kitaplarının ve&hellip; M&uuml;talaa edilmesi son derece uygun olur.</p>\r\n\r\n<p>\r\n	2. Şeriati&rsquo;nin İslam&rsquo;ı tanıma, İslam tarihi ve İslami konular bağlamında ortaya atmış olduğu g&ouml;r&uuml;şlerini Masum (a.s.) kimselerin haricindeki m&uuml;tefekkirlerin yazmış oldukları konular gibi mutlak ve kesin doğru olduğu unvanıyla bakmayınız. Eğer yukarıdaki konular bağlamında Şeriati&rsquo;nin g&ouml;r&uuml;şleri diğer İslam alimlerinin g&ouml;r&uuml;şlerine muhalif olursa onu dinde uzman olan d&uuml;ş&uuml;n&uuml;rlerden ve İslami kurumlardan sorunuz.</p>\r\n\r\n<p>\r\n	3. A&ccedil;ıklanan bu konular k&uuml;lli bir asıl olup diğer şahsiyetler hakkında da bu y&ouml;ntem &uuml;zerine amel edilebilinir.</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	-------------<br />\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<br />\r\n	[1] Daha fazla bilgi edinmek i&ccedil;in bakınız: İmam ve ruşenfikran, birinci b&ouml;l&uuml;m; Doktor Şeriati &ccedil;ıgone insan-i bud ve &ccedil;ıra berhi ba o muhalifend ve berhi ez o himayet mi konend?</p>\r\n','Şeriati ve onun kitapları hakkında &ccedil;eşitli g&ouml;r&uuml;şler s&ouml;z konusu edilmiştir ve Şeriati&rsquo;yi kabul edenler ve etmeyenler tarafından &ccedil;elişik g&ouml;r&uuml;şler ortaya atılmıştır. İslam İnkıl&acirc;bı Rehberi Ayetullah Hamanei insaflı bir bakış a&ccedil;ısıyla Şeriati konusunda ş&ouml;yle diyor: Bana g&ouml;re Şeriati mazlum konumunda olan bir kimsedir. Onun bu konuma du&ccedil;ar olmasına kaynaklık yapanlar ise bir taraftan onun taraftarı olan kimseler diğer taraftan da ona muhalif olan kimselerdir. Yani zamanın acayipliklerinden, belki de Şeriati&rsquo;nin acayipliklerindedir ki, onun taraftarı ve onun muhalifleri tarafından yapılan ortak &ccedil;alışmalar, dert sahibi ve şuur dolu b&ouml;yle bir insanı tanınmaz hale getirdiler. Bu ise, ona yapılan bir z&uuml;l&uuml;md&uuml;r.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Şeriati, hakkında s&ouml;ylenen ve şimdilerde bile zannedilenin aksine, ruhaniyetin karşıtı olmadığı gibi ruhaniyetin misyonuna derinden iman eden birisiydi. Şeriati, ruhaniyetin zaruri ve tartışma g&ouml;t&uuml;rmez temel bir kurum olduğunu ve ruhaniyetle muhalefet eden kimsenin, kesinlikle s&ouml;m&uuml;r&uuml;c&uuml; g&uuml;&ccedil;lerden beslendiğini s&ouml;yl&uuml;yordu. Bunlar Şeriati&rsquo;nin itikadıydı ve bunda hi&ccedil; ş&uuml;phe etmeyiniz ve bu şeyler Şeriati&rsquo;nin tartışma g&ouml;t&uuml;rmez maarifinin bir b&ouml;l&uuml;m&uuml;d&uuml;r. Ne var ki Şeriati, ruhaniyetin omuzlarında taşıdığı misyona tam olarak amel etmediğini d&uuml;ş&uuml;n&uuml;yordu.','Dr. Şeriati ve kitapları konusunda &ccedil;eşitli g&ouml;r&uuml;şler ortaya konulmuştur ve bu bağlamda onun taraftarları ve muhalifleri &ccedil;elişik ve bazen sert ve aşırı g&ouml;r&uuml;şler beyan etmişlerdir. Ama bunlar arasında bazıları da orta yolu tutmuş ve insaflı bir bakış a&ccedil;ısıyla bu meseleye bakmışlardır. Bunlardan birisi İslam İnkıl&acirc;bı Rehberi Ayetullah Hamanei&rsquo;dir ki biz burada onun s&ouml;zlerinin a&ccedil;ıklanmasıyla yetineceğiz:\r\n\r\n\r\n	&ldquo;Bana g&ouml;re Şeriati mazlum konumunda olan bir kimsedir. Onun bu konuma du&ccedil;ar olmasına kaynaklık yapanlar ise bir taraftan onun taraftarı olan kimseler diğer taraftan da ona muhalif olan kimselerdir. Yani zamanın acayipliklerinden, belki de Şeriati&rsquo;nin acayipliklerindedir ki, onun taraftarı ve onun muhalifleri tarafından yapılan ortak &ccedil;alışmalar, dert sahibi ve şuur dolu b&ouml;yle bir insanı tanınmaz hale getirdiler. Bu ise, ona yapılan bir z&uuml;l&uuml;md&uuml;r.&rdquo;\r\n\r\n\r\n	&ldquo;Şeriati&rsquo;nin muhalifleri, onun yanlışlarını ele alıyorlar ve bu da onun olumlu noktalarını g&ouml;rmemelerine sebep oluyor. Bana g&ouml;re Şeriati&rsquo;nin yanlışları vardı ve ben hi&ccedil;bir zaman bu yanlışların, k&uuml;&ccedil;&uuml;k yanlışlar olduğunu iddia etmiyorum. Ne var ki ben, Şeriati&rsquo;nin yanlışları olarak isimlendirdiğimiz şeylerin yanı sıra, onun se&ccedil;kinlik ve g&uuml;zelliklere de sahip olduğunu iddia ediyorum. O halde eğer onun yanlışları sebebiyle, se&ccedil;kinlik ve g&uuml;zelliklerini g&ouml;rm&uuml;yorsak, bu ona yapılan bir z&uuml;l&uuml;md&uuml;r. Ben unutmuyorum; Şeriati ile alakalı s&ouml;ylentilerin son bulduğu merhaleler olarak hesap edebileceğimiz m&uuml;cadelenin şiddet bulduğu zamanlardı. İmam (r.a) sohbeti arasında birilerinin ismini s&ouml;ylemeksizin, Şeriati&rsquo;nin durumuna ve onun etrafında olup biten muhalefetlere işaret etti. İmam&rsquo;ın o zamanda yaptığı sohbetinin kaseti Necef&rsquo;ten geldi ve bu kaset, ihtilaf ateşinin s&ouml;nd&uuml;r&uuml;lmesinde etkiliydi. İmam konuşmasında Şeriati&rsquo;nin ismini s&ouml;ylemeksizin (yaklaşık olarak) ş&ouml;yle diyordu: &ldquo;Birka&ccedil; yanlıştan dolayı onun kitaplarını yerden yere vurmayalım.&rdquo; Bu doğru değil ve bu tamamen, yalnızca Dr. Şeriati&rsquo;nin şahsiyeti karşısında doğru konumda yer almayı değil, her şahsiyetin karşısında doğru konumda yer almayı g&ouml;stermektedir. Şeriati&rsquo;nin, zaman zaman İslam d&uuml;ş&uuml;ncesinin temel ve k&ouml;kl&uuml; meselelerinde yanlışlıklar yapması m&uuml;mk&uuml;nd&uuml;r.\r\n\r\n\r\n	Bununla birlikte Şeriati taraftarlarının Şeriati&rsquo;ye yaptığı zul&uuml;m, muhaliflerinin yaptığı zul&uuml;mden daha az değildi ve hatta daha ezici ve daha şiddetliydi. Şeriati&rsquo;nin taraftarları, onun olumlu noktalarını s&ouml;z konusu edip a&ccedil;ıklayacakları yerde, Şeriati&rsquo;nin muhalifleri karşısında saflar oluşturdular ve Şeriatiye nispetle g&ouml;r&uuml;şler ortaya koyarak, onu mutlak bir varlık olarak g&ouml;stermeye ve hatta Şeriati&rsquo;nin en k&uuml;&ccedil;&uuml;k yanlışlarını bile kabul etmemeye &ccedil;alıştılar.\r\n\r\n\r\n	Şeriati, İslam h&acirc;kimiyeti i&ccedil;in g&ouml;n&uuml;l yandıran bir şahsiyetti ve İslam&rsquo;ın bir d&uuml;ş&uuml;nce suretinde ve toplumsal d&uuml;zen kuralı ideolojisi olarak s&ouml;z konusu edilmesinden rahatsızlık duyan bir İslam davet&ccedil;isiydi. Şeriati İslam&rsquo;ı; yaşamı yaşam yapan bir tefekk&uuml;r, toplumsal bir d&uuml;zen ve hayata &ccedil;&ouml;z&uuml;m bahşeden bir ideoloji unvanında ortaya koymaya &ccedil;alıştı.\r\n\r\n\r\n	Şeriati&rsquo;nin bir girişimci olduğundan ş&uuml;phe edilmemelidir. O, İslam&rsquo;ı yeni neslin diliyle s&ouml;z konusu etmenin başlatıcısıydı. Şeriatiden &ouml;nce İslam&rsquo;nın y&uuml;ce d&uuml;ş&uuml;ncesini Şeriati gibi anlayan ve g&uuml;n&uuml;m&uuml;z kuşağını veya daha g&uuml;zel bir ifadeyle s&ouml;ylemek gerekirse Şeriati zamanının o g&uuml;nk&uuml; kuşağını, yani Şeriati&rsquo;nin muhataplarını oluşturan kuşağı cezp edecek c&uuml;mleler kalıbında s&ouml;z konusu eden insanların sayısı az değildi. Ne var ki bu insanlar, muhataplarının diliyle hakikatlerin a&ccedil;ıklanmasında başarılı olamadılar ve onların anlayacağı şekilde meseleleri s&ouml;yleyemediler.\r\n\r\n\r\n	Şeriati y&uuml;ce İslam&rsquo;ın keşfedilmiş meselelerini en yeni şekliyle s&ouml;z konusu eden ilk girişimciydi &ouml;yle ki; o zamanın kuşağının sorularının cevaplayıcısı ve gizli ve karanlık noktaların a&ccedil;ıklayıcısıydı.\r\n\r\n\r\n	Şeriati, hakkında s&ouml;ylenen ve şimdilerde bile zannedilenin aksine, ruhaniyetin karşıtı olmadığı gibi ruhaniyetin misyonuna derinden iman eden birisiydi. Şeriati, ruhaniyetin zaruri ve tartışma g&ouml;t&uuml;rmez temel bir kurum olduğunu ve ruhaniyetle muhalefet eden kimsenin, kesinlikle s&ouml;m&uuml;r&uuml;c&uuml; g&uuml;&ccedil;lerden beslendiğini s&ouml;yl&uuml;yordu. Bunlar Şeriati&rsquo;nin itikadıydı ve bunda hi&ccedil; ş&uuml;phe etmeyiniz ve bu şeyler Şeriati&rsquo;nin kesin maarifinin bir c&uuml;z&uuml;d&uuml;r. Ne var ki Şeriati, ruhaniyetin omuzlarında taşıdığı misyona tam olarak amel etmediğini d&uuml;ş&uuml;n&uuml;yordu.&rdquo;[1]\r\n\r\n\r\n	Sonu&ccedil; itibariyle sizin sorunuzun cevabında ş&ouml;yle demek gerekir: Her uzmanın ve g&ouml;r&uuml;ş sahibinin, uzmanlaştığı alanda sahip olduğu g&ouml;r&uuml;ş&uuml;n&uuml;n değerli olduğu ve Merhum Dr. Şeriati&rsquo;nin uzmanlık alanının Sosyoloji dalında olduğu dikkate alınmalıdır. Bu sebeple Şeriati&rsquo;nin İslam hakkında ortaya koyduğu g&ouml;r&uuml;şleri uzmanlık dışıdır ve zaman zaman yanlışlıklar i&ccedil;ermesinin yanında &ccedil;ok faydalı konuları da i&ccedil;ermektedir. Buna binaen bu konuda gerekli g&ouml;r&uuml;len noktaları hatırlatacağız:\r\n\r\n\r\n	1. Şeriati&rsquo;nin kitaplarının m&uuml;talaasından &ouml;nce Tefsiri Numune gibi Kur&rsquo;an tefsirlerinin ve &Uuml;stat Şehit Mutahhari&rsquo;nin kitaplarının ve&hellip; M&uuml;talaa edilmesi son derece uygun olur.\r\n\r\n\r\n	2. Şeriati&rsquo;nin İslam&rsquo;ı tanıma, İslam tarihi ve İslami konular bağlamında ortaya atmış olduğu g&ouml;r&uuml;şlerini Masum (a.s.) kimselerin haricindeki m&uuml;tefekkirlerin yazmış oldukları konular gibi mutlak ve kesin doğru olduğu unvanıyla bakmayınız. Eğer yukarıdaki konular bağlamında Şeriati&rsquo;nin g&ouml;r&uuml;şleri diğer İslam alimlerinin g&ouml;r&uuml;şlerine muhalif olursa onu dinde uzman olan d&uuml;ş&uuml;n&uuml;rlerden ve İslami kurumlardan sorunuz.\r\n\r\n\r\n	3. A&ccedil;ıklanan bu konular k&uuml;lli bir asıl olup diğer şahsiyetler hakkında da bu y&ouml;ntem &uuml;zerine amel edilebilinir.\r\n\r\n\r\n	&nbsp;\r\n	-------------\r\n	&nbsp;\r\n\r\n\r\n	\r\n	[1] Daha fazla bilgi edinmek i&ccedil;in bakınız: İmam ve ruşenfikran, birinci b&ouml;l&uuml;m; Doktor Şeriati &ccedil;ıgone insan-i bud ve &ccedil;ıra berhi ba o muhalifend ve berhi ez o himayet mi konend?'),(537,'tr547','<p>\r\n	S&ouml;z konusu değerli iki imam arasında o kadar yaş farkı yoktu ve k&uuml;&ccedil;&uuml;k kardeşin &ccedil;ocuklarının, b&uuml;y&uuml;k kardeşin &ccedil;ocuklarından b&uuml;y&uuml;k olması da o anlamda soru oluşturacak bir konum taşımaz. Zira b&uuml;y&uuml;k kardeşin bir takım şartlar delilince ge&ccedil; evlenmesi veya evlense bile ge&ccedil; &ccedil;ocuk sahibi olması ya da &ccedil;ocuklarının k&uuml;&ccedil;&uuml;k yaşta &ouml;lmeleri m&uuml;mk&uuml;nd&uuml;r. Bu anlattıklarımızın yanında şu noktaya da dikkat edilmesi gerekir: Her ne kadar İmam Hasan (a.s)&rsquo;ın &ccedil;ocukları Kasım ve Abdullah, Ali Ekber&rsquo;den k&uuml;&ccedil;&uuml;kt&uuml;ler ama İmam H&uuml;seyin (a.s)&rsquo;in &ccedil;ocuklarının hepsi, değerli abisi İmam Hasan (a.s)&rsquo;ın &ccedil;ocuklarından b&uuml;y&uuml;k değildi. &Ouml;rnek verecek olursak, İmam Hasan (a.s)&rsquo;ın, Hasan-ı M&uuml;senna isminde değerli babası ve amcasının damadının ismini taşıyan bir oğlu vardı ve Kerbela hadisesinde yaralandıktan sonra d&uuml;şmana esir d&uuml;şm&uuml;şt&uuml;. Hasan-ı M&uuml;senna, İmam H&uuml;seyin (a.s)&rsquo;in &ccedil;ocukları Abdullah&rsquo;tan, hen&uuml;z anne s&uuml;t&uuml;yle beslenen Ali Asgar&rsquo;dan ve İmam H&uuml;seyin (a.s)&rsquo;in eşinden b&uuml;y&uuml;k olarak hesap ediliyordu.[i]</p>\r\n\r\n<p>\r\n	-------------<br />\r\n	[i] M&uuml;racaat ediniz: Meclisi, Muhammed Bakır, &ldquo;Biharu&rsquo;l Envar&rdquo;, Beyrut: M&uuml;essesetu&rsquo;l Vefa, h. k, c. 44, s. 167.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','S&ouml;z konusu değerli iki imam arasında o kadar yaş farkı yoktu ve k&uuml;&ccedil;&uuml;k kardeşin &ccedil;ocuklarının, b&uuml;y&uuml;k kardeşin &ccedil;ocuklarından b&uuml;y&uuml;k olması da o anlamda soru oluşturacak bir konum taşımaz. Zira b&uuml;y&uuml;k kardeşin bir takım şartlar delilince ge&ccedil; evlenmesi veya evlense bile ge&ccedil; &ccedil;ocuk sahibi olması ya da &ccedil;ocuklarının k&uuml;&ccedil;&uuml;k yaşta &ouml;lmeleri m&uuml;mk&uuml;nd&uuml;r. Bu anlattıklarımızın yanında şu noktaya da dikkat edilmesi gerekir: Her ne kadar İmam Hasan (a.s)&rsquo;ın &ccedil;ocukları Kasım ve Abdullah, Ali Ekber&rsquo;den k&uuml;&ccedil;&uuml;kt&uuml;ler ama İmam H&uuml;seyin (a.s)&rsquo;in &ccedil;ocuklarının hepsi, değerli abisi İmam Hasan (a.s)&rsquo;ın &ccedil;ocuklarından b&uuml;y&uuml;k değildi. &Ouml;rnek verecek olursak, İmam Hasan (a.s)&rsquo;ın, Hasan-ı M&uuml;senna isminde değerli babası ve amcasının damadının ismini taşıyan bir oğlu vardı ve Kerbela hadisesinde yaralandıktan sonra d&uuml;şmana esir d&uuml;şm&uuml;şt&uuml;. Hasan-ı M&uuml;senna, İmam H&uuml;seyin (a.s)&rsquo;in &ccedil;ocukları Abdullah&rsquo;tan, hen&uuml;z anne s&uuml;t&uuml;yle beslenen Ali Asgar&rsquo;dan ve İmam H&uuml;seyin (a.s)&rsquo;in eşinden b&uuml;y&uuml;k olarak hesap ediliyordu.[i]\r\n\r\n\r\n	-------------\r\n	[i] M&uuml;racaat ediniz: Meclisi, Muhammed Bakır, &ldquo;Biharu&rsquo;l Envar&rdquo;, Beyrut: M&uuml;essesetu&rsquo;l Vefa, h. k, c. 44, s. 167.','Bu sorunun ayrıntılı cevabı yoktur.'),(538,'tr546','<p>\r\n	Hazreti İbrahim (a.s)&rsquo;in yaşamı &uuml;&ccedil; belirgin aşamada s&ouml;z konusu edilebilir: 1. N&uuml;b&uuml;vvetten &ouml;nceki d&ouml;nem. 2. N&uuml;b&uuml;vvet ve putperest Babil kavmiyle m&uuml;cadele d&ouml;nemi. 3. Babil&rsquo;den hicret edip Mısır, Filistin ve Mekke topraklarında faaliyet g&ouml;sterdiği d&ouml;nem.</p>\r\n\r\n<p>\r\n	1. İbrahim (a.s)&rsquo;in doğduğu yer ve &ccedil;ocukluğu</p>\r\n\r\n<p>\r\n	İbrahim (a.s), &ldquo;Babil&rdquo; topraklarında d&uuml;nyaya geldi. İbrahim (a.s)&rsquo;in doğumundan &ouml;nce Nemrut&rsquo;a, bu sene &uuml;lkede bir &ccedil;ocuğun doğacağı ve bu &ccedil;ocuk vesilesiyle h&uuml;k&uuml;metinin yok olacağı s&ouml;ylendi. Bu sebeple Nemrut, doğan her &ccedil;ocuğun &ouml;ld&uuml;r&uuml;lmesi emrini verdi. O g&uuml;nlerde İbrahim (a.s)&rsquo;in annesi hamileydi ve &ccedil;ocuğunu korumak i&ccedil;in mağaraya girerek İbrahim (a.s)&rsquo;i d&uuml;nyaya getirdi. Annesi İbrahim&rsquo;i bir beze sardı ve mağaranın kenarına bırakarak mağarayı taşla kapattı ve şehre geldi. &Ccedil;ocuk, Allah&rsquo;ın l&uuml;tf&uuml;yle kendi parmaklarını emerek besleniyordu.</p>\r\n\r\n<p>\r\n	2. İbrahim (a.s)&rsquo;in n&uuml;b&uuml;vveti</p>\r\n\r\n<p>\r\n	İbrahim (a.s)&rsquo;in ka&ccedil; yaşında peygamber olduğu belli değildir ama b&uuml;y&uuml;k bir ihtimalle İbrahim (a.s), amcası Azer ile tartışırken peygamberlik makamına ulaşmıştı.</p>\r\n\r\n<p>\r\n	Babil kavmi, kendi yaptıkları putların yanında g&uuml;neş, ay ve yıldızlar gibi g&ouml;ky&uuml;z&uuml; varlıklarına da tapıyordu. İbrahim (a.s) burhan yoluyla; uyuyan halkı uyandırmak, fıtrat nurunun aydınlanması i&ccedil;in onların temiz fıtratı &uuml;zerine &ccedil;ekilmiş karanlık cehalet perdelerini kaldırmak ve onların tevhit yolunda adım atmalarını sağlamak i&ccedil;in karar aldı. O, uzun bir zaman g&ouml;ky&uuml;z&uuml;, yery&uuml;z&uuml; ve bunlara h&uuml;kmeden kudreti ve bunların hayran uyandıran yaratılış d&uuml;zeni hakkında m&uuml;talaa etmişti ve kalbinde yakin nuru parlıyordu.</p>\r\n\r\n<p>\r\n	İbrahim (a.s)&rsquo;in putperestlerle macerası g&uuml;n ge&ccedil;tik&ccedil;e zorlaşıyordu ve bu m&uuml;cadele, tamamen uygun bir fırsatla birlikte Babil&rsquo;in put hanesindeki (b&uuml;y&uuml;k put hari&ccedil;) t&uuml;m putların kırılmasıyla son buldu.</p>\r\n\r\n<p>\r\n	3. İbrahim (a.s)&rsquo;in hicreti</p>\r\n\r\n<p>\r\n	Sonunda Nemrut&rsquo;un tabileri, İbrahim (a.s)&rsquo;in işini bitirmek i&ccedil;in karar alarak &ouml;zel bir merasimle onu herkesin g&ouml;z&uuml; &ouml;n&uuml;nde alevlendirilen ateş deryasında yakmak suretiyle tamamen kurtulmak istediler. Ne var ki ateş Allah&rsquo;ın emriyle s&ouml;nd&uuml;ğ&uuml; ve İbrahim (a.s) sağ salim bu sahneden kurtulduğu zaman Nemrut ve yandaşları, kendi h&uuml;k&uuml;metlerinin devamını sağlamak i&ccedil;in var g&uuml;&ccedil;leriyle İbrahim (a.s)&rsquo;in karşısında durmak ve onu yok edene kadar geri adım atmamak i&ccedil;in karar aldılar.</p>\r\n\r\n<p>\r\n	İbrahim (a.s) ise m&uuml;min ve kendine tabi olanlarla birlikte Babil&rsquo;i terk etmeyi uygun g&ouml;rd&uuml; ve hakka daveti genişletmek i&ccedil;in Şam, Filistin ve Mısır&rsquo;a y&ouml;neldi. İbrahim (a.s), bu b&ouml;lgelere tevhit hakikatini ulaştırıp bir&ccedil;ok insanın iman getirmelerini sağlayarak tekbir Allah&rsquo;a ibadet etmelerini başardı.</p>\r\n\r\n<p>\r\n	Ayrıntılı Cevap</p>\r\n\r\n<p>\r\n	Hazreti İbrahim&rsquo;in (a.s) hayatını ele almadan &ouml;nce birka&ccedil; noktanın a&ccedil;ıklanması uygun olacaktır.</p>\r\n\r\n<p>\r\n	a) Hz. İbrahim (a.s)&rsquo;in azamet ve b&uuml;y&uuml;kl&uuml;ğ&uuml; sebebiyle İlahi dinlerin her biri, onu kendilerine nispet veriyor ve kendilerinin de İbrahim (a.s)&rsquo;in dininin tabileri olduklarını zannediyorlar. Yahudi ve Hıristiyanların her biri, kendilerinin İbrahim (a.s) ile bağları &uuml;zerinde duruyorlar. Kur&rsquo;an, onlara cevap vererek bu hakikati ş&ouml;yle a&ccedil;ıklıyor: &ldquo;İbrahim, ne Yahudi idi, ne de Hıristiyan. Fakat o,hanif (Allah&rsquo;ı bir tanıyan, hakka y&ouml;nelen) bir m&uuml;sl&uuml;mandı. Allah&rsquo;a ortak koşanlardan da değildi.&rdquo;[1]</p>\r\n\r\n<p>\r\n	b) Genellikle b&uuml;y&uuml;k insanlar yaşamları boyunca imtihanlarla ve zorluklarla karşı karşıya kalmalarının yanında, onların doğumları da sır ihtiva eden gayri tabii işlerden olup zorluklarla birliktedir. Bu konuda Hz. Musa (a.s)&rsquo;nın,[2]Hz. İsa (a.s)&rsquo;nın,[3]son peygamber Hz. Muhammed (s.a.a)&rsquo;in[4] ve aynı şekilde Hz. İbrahim (a.s)&rsquo;in doğumuna işaret edilebilir.</p>\r\n\r\n<p>\r\n	Hazreti İbrahim (a.s)&rsquo;in yaşamı &uuml;&ccedil; belirgin aşamada s&ouml;z konusu edilebilir: 1. N&uuml;b&uuml;vvetten &ouml;nceki d&ouml;nem. 2. N&uuml;b&uuml;vvet ve putperest Babil kavmiyle m&uuml;cadele d&ouml;nemi. 3. Babil&rsquo;den hicret edip Mısır, Filistin ve Mekke topraklarındaki telaş ve uğraşı d&ouml;nemi.</p>\r\n\r\n<p>\r\n	1. İbrahim (a.s)&rsquo;in doğduğu yer ve &ccedil;ocukluğu:</p>\r\n\r\n<p>\r\n	İbrahim (a.s) d&uuml;nyaya g&ouml;z&uuml;n&uuml; a&ccedil;tığı zaman zalim padişah Nemrut b. Ken&rsquo;an Babil b&ouml;lgesinin h&acirc;kimiydi. Nemrut kendini, Babil&rsquo;in b&uuml;y&uuml; tanrısı olarak tanıtıyordu. Elbette Babil halkı yalnızca Nemrut&rsquo;a tapmıyor, Nemrutla birlikte &ccedil;eşitli şekillerde ve t&uuml;rl&uuml; maddelerden yapılmış putların karşısında da dua edip secde etmekle meşgul oluyorlardı.[5]</p>\r\n\r\n<p>\r\n	İbrahim (a.s), d&uuml;nyanın hayranlık uyandıran yemyeşil &ldquo;Babil&rdquo; topraklarında d&uuml;nyaya geldi.[6] İbrahim (a.s) doğmadan &ouml;nce Nemrut&rsquo;a, bu sene &uuml;lkede bir &ccedil;ocuğun doğacağı ve bu &ccedil;ocuğun vesilesiyle h&uuml;k&uuml;metinin yok olacağı s&ouml;ylendi.[7]Bunun &uuml;zerine Nemrut her doğan &ccedil;ocuğun &ouml;ld&uuml;r&uuml;lmesini, kadınların eşlerinden ayrılmasını ve kadınların g&ouml;zaltında tutulmasını; hamile kalan kadınları, doğum yapana kadar hapsetmelerini ve &ccedil;ocuğun erkek olması halinde cell&acirc;da teslim edilmesini emretti. O g&uuml;nlerde İbrahim (a.s)&rsquo;in annesi hamile kalmış ve yavaş yavaş doğum g&uuml;n&uuml;ne yaklaşmıştı. Anne başını alıp &ccedil;&ouml;llere &ccedil;ıktı! Nemrut&rsquo;un acımasız casuslarının g&ouml;z&uuml;nden ırak bir mağara buldu. Orada &ccedil;ocuk g&ouml;zlerini d&uuml;nyaya a&ccedil;tı. Anne, &ccedil;ocuğunu beze sarıp mağaranın bir k&ouml;şesine koydu ve mağaranın ağzını da taşla kapatarak şehrin yolunu tuttu. &Ccedil;ocuk ilahi bir l&uuml;tufla parmaklarını emerek besleniyordu. &Ccedil;ocuğun gelişmesi olduk&ccedil;a şaşırtıcıdır. Bir haftada diğer &ccedil;ocukların bir ayda b&uuml;y&uuml;mesi &ouml;l&ccedil;&uuml;s&uuml;nde gelişiyordu. Anne, zamam zaman fırsattan istifade ederek &ccedil;ocuğunu g&ouml;rmeye gidiyordu. Sonunda mağaranın kenarından dışına &ccedil;ıkacak kadar b&uuml;y&uuml;yen &ccedil;ocuk, geniş bir alanda dolaşıp tefekk&uuml;r etmekle meşgul oluyordu.[8]</p>\r\n\r\n<p>\r\n	2. İbrahim (a.s)&rsquo;in peygamberliği ve putperestlerle m&uuml;cadelesi</p>\r\n\r\n<p>\r\n	İbrahim (a.s)&rsquo;in ka&ccedil; yaşında peygamber olduğu tam olarak a&ccedil;ık değildir ama b&uuml;y&uuml;k bir ihtimalle amcası Azer ile bahsederken peygamberlik makamına ulaşmıştı. Zira Meryem Suresi&rsquo;nde ş&ouml;yle buyrulmaktadır: &ldquo;Kitap&rsquo;ta İbrahim&rsquo;i de an. Ger&ccedil;ekten o, son derece d&uuml;r&uuml;st bir kimse, bir peygamber idi. Hani babasına ş&ouml;yle demişti: &ldquo;Babacığım! İşitmeyen, g&ouml;rmeyen ve sana bir faydası olmayan şeylere ni&ccedil;in tapıyorsun?&rdquo;[9]</p>\r\n\r\n<p>\r\n	Babil kavmi, kendi yaptıkları putların yanı sınra g&uuml;neş, ay ve yıldızlar gibi g&ouml;ky&uuml;z&uuml; varlıklarına da tapıyordu. İbrahim (a.s) burhan yoluyla; uyuyan halkı uyandırmak, fıtrat nurunun aydınlanması i&ccedil;in onların temiz fıtratı &uuml;zerine &ccedil;ekilmiş karanlık cehalet perdelerini kaldırmak ve onların tevhit yolunda adım atmalarını sağlamak i&ccedil;in karar aldı.[10] &ldquo;İşte b&ouml;ylece İbrahim&rsquo;e g&ouml;klerdeki ve yerdeki h&uuml;k&uuml;mranlığı ve nizamı g&ouml;steriyorduk ki kesin ilme erenlerden olsun.&rdquo;[11]</p>\r\n\r\n<p>\r\n	&ldquo;&Uuml;zerine gece karanlığı basınca, bir yıldız g&ouml;rd&uuml;. &ldquo;İşte Rabbim!&rdquo; dedi. Yıldız batınca da,&rdquo;Ben &ouml;yle batanları sevmem&rdquo; dedi. Ay&rsquo;ı doğarken g&ouml;r&uuml;nce de, &ldquo;İşte Rabbim!&rdquo; dedi. Ay da batınca, &ldquo;Andolsun ki, Rabbim bana doğru yolu g&ouml;stermezse, mutlaka ben de sapıklardan olurum&rdquo; dedi. G&uuml;neşi doğarken g&ouml;r&uuml;nce de, &ldquo;İşte benim Rabbim! Bu daha b&uuml;y&uuml;k&rdquo; dedi. O da batınca (kavmine d&ouml;n&uuml;p), &ldquo;Ey kavmim! Ben sizin Allah&rsquo;a ortak koştuğunuz şeylerden uzağım&rdquo; dedi. &ldquo;Ben, hakka y&ouml;nelen birisi olarak y&uuml;z&uuml;m&uuml;, g&ouml;kleri ve yeri yaratana d&ouml;nd&uuml;rd&uuml;m. Ben, Allah&rsquo;a ortak koşanlardan değilim.&rdquo;[12]</p>\r\n\r\n<p>\r\n	Putperestlerle ilmi m&uuml;cadele</p>\r\n\r\n<p>\r\n	İbrahim (a.s)&rsquo;in putperestlerle m&uuml;cadelesi g&uuml;n be g&uuml;n daha bir zorlaşıyordu ve bu m&uuml;cadele tamamen uygun bir fırsatla birlikte Babil&rsquo;in put hanesindeki (b&uuml;y&uuml;k put hari&ccedil;) t&uuml;m putların kırılmasıyla son buldu.[13]</p>\r\n\r\n<p>\r\n	3. İbrahim (a.s)&rsquo;in hicreti</p>\r\n\r\n<p>\r\n	Sonunda Nemrut&rsquo;un tabileri, İbrahim (a.s)&rsquo;in işini bitirmek i&ccedil;in karar alarak &ouml;zel bir merasimle onu herkesin g&ouml;z&uuml; &ouml;n&uuml;nde alevlendirilen ateş deryasında yakmak suretiyle ondan tamamen kurtulmak istediler. Ne var ki ateş Allah&rsquo;ın emriyle s&ouml;n&uuml;p de İbrahim (a.s) sağ salim bu sahneden kurtulduğu zaman Nemrut ve yandaşları, kendi h&uuml;k&uuml;metlerinin devamını sağlamak i&ccedil;in var g&uuml;&ccedil;leriyle İbrahim (a.s)&rsquo;in karşısında durmak ve onu yok edene kadar geri adım atmamak i&ccedil;in karar aldılar.</p>\r\n\r\n<p>\r\n	Diğer taraftan İbrahim (a.s)&rsquo;de m&uuml;minler topluluğu ve kendine tabi olanlarla birlikte Babil&rsquo;i terk etmeyi uygun g&ouml;rd&uuml; ve hakka davetini genişletmek i&ccedil;in Şam, Filistin ve Mısır topraklarına y&ouml;neldi. İbrahim (a.s), bu b&ouml;lgelerde tevhit hakikatini ulaştırıp bir&ccedil;ok m&uuml;minin tekbir Allah&rsquo;a ibadet etmesini başardı.[14]</p>\r\n\r\n<p>\r\n	İbrahim (a.s)&rsquo;in misyonunun son merhalesi</p>\r\n\r\n<p>\r\n	Hz. İbrahim (a.s)&rsquo;in kendi cariyesi H&acirc;cer ile evlendi. Bu evlilikten ismini &ldquo;İsmail&rdquo; koydukları bir &ccedil;ocuğa sahip oldular. Bu evlilik ve &ccedil;ocuk Hz. İbrahim (a.s)&rsquo;in ilk eşi S&acirc;re&rsquo;nin, H&acirc;cer&rsquo;e kıskanma vakası ger&ccedil;ekleşti. Bu olaydan sonra, Hz. İbrahim (a.s)&rsquo; b&uuml;y&uuml;k bir imtihan i&ccedil;eren Allah&rsquo;ın emriyle H&acirc;cer ile hen&uuml;z s&uuml;tle beslenen &ccedil;ocuğunu &ldquo;Filistin&rdquo; topraklarından alıp &ldquo;Mekke&rdquo;nin kızgın ve bir damla su bulunmayan kuru &ccedil;&ouml;llerine; d&ouml;rt bir yanı sıradağlarla &ccedil;evrili haşin ve &uuml;rk&uuml;t&uuml;c&uuml; vadisine bırakıp tekrar Filistin&rsquo;e d&ouml;nmesi istenildi.</p>\r\n\r\n<p>\r\n	&ldquo;Zemzem&rdquo; kaynağının bulunması ve &ldquo;C&uuml;rh&uuml;m&rdquo; kabilesinin gelip bu topraklarda yaşamak i&ccedil;in H&acirc;cer&rsquo;den izin alması, bu yerin abad ve yapılanmasına sebep oldu. İbrahim (a.s), Allah&rsquo;tan bu b&ouml;lgenin bereketli bir yerleşim yeri yapmasını ve g&uuml;n be g&uuml;n &ccedil;oğalan &ccedil;ocuklarına karşı halkın kalbini meylettirmesini istemişti.[15]</p>\r\n\r\n<p>\r\n	Bazı hadis rivayet&ccedil;ileri ve tarih&ccedil;iler ş&ouml;yle nakletmişlerdir: İbrahim (a.s), H&acirc;cer ve s&uuml;tten kesilmemiş &ccedil;ocuğu İsmail&rsquo;i Mekke&rsquo;ye bırakıp geri d&ouml;neceği zaman H&acirc;cer İbrahim (a.s)&rsquo;e ş&ouml;yle seslendi: Bizi, hi&ccedil;bir bitkinin, s&uuml;t veren bir hayvanın, hatta bir damla suyun bile bulunmadığı; &uuml;stelik azıksız ve alışık olduğumuz bir kimsenin olmadığı bir yerde bırakmanı kim emretti?! İbrahim (a.s) tekbir kelimeyle ş&ouml;yle cevap verdi: &ldquo;B&ouml;yle bir emri Rabbim bana vermiştir.&rdquo; H&acirc;cer bu c&uuml;mleyi işittiği zaman: Mademki durum b&ouml;yle ise! Allah kesinlikle bizi kendi halimize bırakmayacaktır! Dedi.[16]</p>\r\n\r\n<p>\r\n	İbrahim (a.s), İsmail&rsquo;i g&ouml;rmek amacıyla defalarca Filistin&rsquo;den Mekke&rsquo;ye geldi. Seferlerinin birisinde hac merasimlerini yerine getirdi ve Allah&rsquo;ın emri &uuml;zerine g&uuml;&ccedil;l&uuml; kuvvetli ve fevkalade temiz ve iman dolu gen&ccedil; İslamilini kurban edeceği yere g&ouml;t&uuml;rd&uuml; ve &ouml;mr&uuml;n&uuml;n en g&uuml;zel meyvesini kendi eliyle Allah yolunda kurban etmek i&ccedil;in hazırlandı.</p>\r\n\r\n<p>\r\n	İbrahim (a.s), bu &ccedil;ok &ouml;nemli imtihanın en m&uuml;kemmel şekliyle &uuml;stesinden gelip son anlara kadar bu yolda kendini g&ouml;sterdikten sonra, Allah, onun kurbanını kabul etti ve İsmail&rsquo;i ona bağışlayarak kurban etmesi i&ccedil;in bir koyun g&ouml;nderdi.[17]</p>\r\n\r\n<p>\r\n	Sonunda İbrahim (a.s) bunca imtihanın hakkını eda edip bunca sınanma havanından başarıyla dışarı &ccedil;ıktıktan sonra, bir insanın ulaşabileceği m&uuml;mk&uuml;n olan en y&uuml;ksek makama ulaştı. Nitekim Kur&rsquo;an&rsquo;da ş&ouml;yle buyrulur: &ldquo;Bir zaman Rabbi İbrahim&rsquo;i birtakım emirlerle sınamış, İbrahim onların hepsini yerine getirmiş de Rabbi ş&ouml;yle buyurmuştu: &ldquo;Ben seni insanlara &ouml;nder yapacağım.&rdquo; İbrahim de, &ldquo;Soyumdan da (&ouml;nderler yap, ya Rabbi!)&rdquo; demişti. Bunun &uuml;zerine Rabbi, &ldquo;Benim ahdim (verdiğim s&ouml;z) zalimleri kapsamaz&rdquo; demişti.&rdquo;[18]</p>\r\n\r\n<p>\r\n	Kur&rsquo;an&rsquo;da İbrahim (a.s)&rsquo;in y&uuml;ce makamı</p>\r\n\r\n<p>\r\n	Kur&rsquo;an ayetleri incelendiğinde, Allah-u Te&acirc;l&acirc;&rsquo;nın İbrahim (a.s)&rsquo;e, &ouml;nceki hi&ccedil;bir peygamber i&ccedil;in karar kılmadığı fevkalade y&uuml;ce bir makam bahşettiği g&ouml;r&uuml;l&uuml;r.</p>\r\n\r\n<p>\r\n	Bu peygamberin makamının b&uuml;y&uuml;kl&uuml;ğ&uuml;, aşağıdaki şu tabirlerde g&uuml;zelce m&uuml;şahede edilir:</p>\r\n\r\n<p>\r\n	1- Allah-u Te&acirc;l&acirc; İbrahim (a.s)&rsquo;i &ldquo;&uuml;mmet&rdquo; unvanıyla anmış ve onun şahsiyetini bir &uuml;mmet mesabesinde &ouml;vm&uuml;şt&uuml;r.[19]</p>\r\n\r\n<p>\r\n	2- İbrahim (a.s)&rsquo;e &ldquo;Halilullah&rdquo; makamını vermiştir.[20]</p>\r\n\r\n<p>\r\n	Bazı rivayetlerde Nisa Suresi&rsquo;nin 125. Ayeti zeylinde ş&ouml;yle gelmiştir: Bu makam, İbrahim (a.s) hi&ccedil;bir zaman kimden bir şey istemediği ve kendisinden isteyeni de hi&ccedil;bir zaman geri &ccedil;evirmediği i&ccedil;in ona verilmiştir.[21]</p>\r\n\r\n<p>\r\n	3- O; hayırlı ve se&ccedil;kinlerden[22], Salihlerden[23], itaat edenlerden[24], sıddıklardan[25], tahamm&uuml;l karlardan[26] ve s&ouml;z&uuml;n&uuml; yerine getirenlerden[27] di.</p>\r\n\r\n<p>\r\n	4- İbrahim (a.s), fevkalade misafiri severdi[28] &ouml;yle ki; bazı rivayetlerde ş&ouml;yle gelmiştir: O&rsquo;na &ldquo;ebu ezyaaf&rdquo; misafirlerin babası ya da misafir sahibi lakabını vermişlerdi.[29]</p>\r\n\r\n<p>\r\n	5- O&rsquo;nun benzersiz bir tevekk&uuml;l&uuml; vardı; hi&ccedil;bir işte ve hi&ccedil;bir olayda Allah&rsquo;tan başka kimsesi yoktu ve ne isterse Allah&rsquo;tan ister ve O&rsquo;nun kapısından başka hi&ccedil; kimsenin kapısını d&ouml;vmezdi.[30]</p>\r\n\r\n<p>\r\n	6- Onun benzersiz bir cesareti vardı ve putperestlerin adeta kaynayan tutuculukları seli karşısında tek başına durmuş ve en k&uuml;&ccedil;&uuml;k korku ve vahşete kapılmamıştı. Onların putlarını aşağıladı ve onların put hanesini bir koz ve kapan olarak kullandı ve Nemrut ve onun yandaşları karşısında benzersiz bir yiğitlikle konuştu ki sayılan bu &ouml;zelliklerin her birisi Kur&rsquo;an ayetlerinde gelmiştir.[31]</p>\r\n\r\n<p>\r\n	7- İbrahim (a.s)&rsquo;in fevkalade g&uuml;&ccedil;l&uuml; bir mantığı vardı; sapıkların karşısında k&uuml;&ccedil;&uuml;k, muhkem ve delile dayalı ibarelerle sapıkların sorularını cevaplıyordu ve bu mantıkla inat&ccedil;ıların burnunu yere s&uuml;rt&uuml;yordu. Bu bağlamda Enbiya Suresi&rsquo;nin 63-67. Ayetlerine m&uuml;racaat edebilirsiniz.</p>\r\n\r\n<p>\r\n	8- Dikkate alınması gerekir ki: Kur&rsquo;an, m&uuml;sl&uuml;manların kendilerini İbrahim&rsquo;in dininden saymalarını ve onlara &ldquo;M&uuml;sl&uuml;man&rdquo; isminin onun tarafından konulduğunu, m&uuml;sl&uuml;manların iftiharlarından saymıştır.[32]</p>\r\n\r\n<p>\r\n	9- Hac merasimi, t&uuml;m g&ouml;rkem ve şatafatıyla, Allah&rsquo;ın emri gereği ve İbrahim (a.s) vesilesiyle temellendirilmiştir ve bu doğrultuda haccın t&uuml;m merasimleri, İbrahim (a.s)&rsquo;in ismi ve onun hatırasıyla i&ccedil; i&ccedil;edir.[33]İnsan, bu merasimlerin hangi programında ve neresinde olursa olsun insan bu ilahi peygamberi hatırlar ve onun azametinin yansımasını kendi kalbinde hisseder. Asıl itibariyle İbrahim (a.s) hatırlanmaksızın hac merasimi anlamsızdır!</p>\r\n\r\n<p>\r\n	10- İbrahim (a.s)&rsquo;in eliyle d&ouml;rt kuşun canlanması:[34]&nbsp; Allah-u Te&acirc;l&acirc; Hz. İbrahim (a.s)&rsquo;e: ş&ouml;yle buyurdu: &ldquo;D&ouml;rt kuş tut ve yanına topla. Sonra onları par&ccedil;ala ve her birisinden bir par&ccedil;ayı bir dağın &uuml;zerine bırak.&rdquo; Salih b. Sehl, İmam Sadık&rsquo;ın (a.s) bu ayet hakkında ş&ouml;yle buyurduğunu s&ouml;yler: İbrahim ibibik, baykuş, tavus ve kargayı alıp başlarını kesti. Sonra kuşların bedenlerini havana koyarak onların kanatlarını, etlerini ve kemiklerini birbirine karıştırdı ve sonra onları on par&ccedil;a yapıp her bir par&ccedil;ayı on dağın tepesine koydu. Sonra kendi yanına su ve yem aldı ve her bir kuşun gagası parmakları arasına aldı ve: Allah&rsquo;ın izniyle gelin, dedi. Par&ccedil;alardan bazıları, par&ccedil;alar halindeki bazı etlere, kanatlara ve kemiklere doğru u&ccedil;tular. B&ouml;ylelikle kuşların bedenleri &ouml;nceki suretlerine d&ouml;n&uuml;şerek her bir beden, kendi gagasına m&uuml;lhak oldu ve İbrahim, onların gagasını serbest bıraktı. Derken kuşların her biri gelip sudan i&ccedil;tiler ve taneleri yediler ve daha sonra İbrahim&rsquo;e: Ey Allah&rsquo;ın peygamberi! Bizi canlandırdın, Allah&rsquo;ta seni canlandırsın, dediler, İbrahim&rsquo;de onlara: Aksine! Allah yaşatır ve &ouml;ld&uuml;r&uuml;r, dedi.[35]</p>\r\n\r\n<p>\r\n	11- Aynı şekilde Allah-u Te&acirc;l&acirc; (bunlarla delil getirmesi) İbrahim&rsquo;in yakin ehli olması i&ccedil;in, g&ouml;klerin ve yerin h&acirc;kimiyetini (Allah-u Te&acirc;l&acirc;&rsquo;nın onlara olan mutlak h&uuml;k&uuml;metini) ona g&ouml;sterdi.[36]</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	-----------------</p>\r\n\r\n<p>\r\n	[1] İbrahim, 67.</p>\r\n\r\n<p>\r\n	[2] &ldquo;Hani annene ilham edilmesi gereken şeyleri ilham etmiştik: &ldquo;Onu (bebek Musa&rsquo;yı) sandığın i&ccedil;ine koy ve denize (Nil&rsquo;e) bırak ki, deniz onu kıyıya atsın da kendisini, hem bana d&uuml;şman, hem de ona d&uuml;şman olan birisi (Firavun) alsın. Sana da, ey Musa, sevilesin ve g&ouml;zetimimizde yetişesin diye tarafımızdan bir sevgi bırakmıştım.&rdquo; (T&acirc;h&acirc;, 38,39.)</p>\r\n\r\n<p>\r\n	[3] &ldquo;Meryem, &ldquo;Bana hi&ccedil;bir insan dokunmadığı ve iffetsiz bir kadın olmadığım halde, benim nasıl &ccedil;ocuğum olabilir?&rdquo; dedi. Cebrail, &ldquo;Evet, &ouml;yle. Rabbin diyor ki: O benim i&ccedil;in &ccedil;ok kolaydır. Onu insanlara bir mucize, katımızdan bir rahmet kılmak i&ccedil;in b&ouml;yle takdir ettik. Bu, zaten (ezelde) h&uuml;kme bağlanmış bir iştir&rdquo; dedi.&rdquo; (Meryem, 20,21.)</p>\r\n\r\n<p>\r\n	[4] &ldquo;Seni yetim bulup da barındırmadı mı? Sen yolunu kaybetmiş olarak bulup da yola iletmedi mi? Seni ihtiya&ccedil; i&ccedil;inde bulup da zengin etmedi mi?&rdquo; (Duh&acirc;, 6-8.)</p>\r\n\r\n<p>\r\n	[5] Necefi Humeyni, Muhammed Cevat, &ldquo;Tefsiri &acirc;san&rdquo;, Tahran: İslamiye Yayınevi, birinci baskı 1398 Kameri, c. 9, s. 7.</p>\r\n\r\n<p>\r\n	[6] Sait b. C&uuml;beyir diyor: İmam Zeynel Abidin (a.s)&rsquo;in ş&ouml;yle buyurduğunu işittim: Bizim Kaimimiz (Hz. Mehdi) i&ccedil;in peygamberlerin s&uuml;nnetlerinden bir s&uuml;nnet vardır; &Acirc;dem&rsquo;den bir s&uuml;nnet, Nuh&rsquo;tan bir s&uuml;nnet, İbrahim&rsquo;den bir s&uuml;nnet, Musa&rsquo;dan bir s&uuml;nnet, İsa&rsquo;dan bir s&uuml;nnet, Eyy&uuml;b&rsquo;tan bir s&uuml;nnet ve Muhammed (s.a.a)&rsquo;den bir s&uuml;nnet. Adem ve Nuh&rsquo;tan kalan s&uuml;nnet, uzun &ouml;m&uuml;rd&uuml;r; İbrahim &lsquo;den kalan s&uuml;nnet, doğumunun gizli kalması ve halktan uzak durmasıdır&hellip;; Allame Meclisi, &ldquo;Biharu&rsquo;l Envar&rdquo;, Beyrut: M&uuml;esseseyi el-Vefa, 1404 h. k, c. 51, s. 217.</p>\r\n\r\n<p>\r\n	[7] Bazıları, Astronomi ilmi yoluyla b&ouml;yle bir kehanette bulunduklarını s&ouml;ylerken bazıları, peygamberlerin haberleri &uuml;zerine buna ulaştıklarını ve bazıları da, Nemrut&rsquo;un r&uuml;yasında bir yıldızın doğduğunu ve ayı mahvettiğini ve r&uuml;ya tabircilerinin, Nemrut&rsquo;un bu r&uuml;yasını, d&uuml;nyaya bir &ccedil;ocuğun gelmesi ve Nemrut&rsquo;un h&uuml;k&uuml;metini yok etmesi olarak tabir ettiklerini s&ouml;ylemiştir.</p>\r\n\r\n<p>\r\n	[8] Tabersi, &ldquo;Mecmeu&rsquo;l Beyan fi tefsiri&rsquo;l Kur&rsquo;an&rdquo;, Tahran: Nasır Husrov yayınevi, &uuml;&ccedil;&uuml;nc&uuml; baskı 1372 ş, c. 4, s. 503.</p>\r\n\r\n<p>\r\n	[9] Meryem, 41,42.</p>\r\n\r\n<p>\r\n	[10] &ldquo;Tefsiri &acirc;san&rdquo;, c. 9, s. 8.</p>\r\n\r\n<p>\r\n	[11] En&rsquo;&acirc;m, 75.</p>\r\n\r\n<p>\r\n	[12] En&rsquo;&acirc;m, 76-79</p>\r\n\r\n<p>\r\n	[13] Bu konuda daha fazla bilgi edinmek i&ccedil;in Enbiya Suresi&rsquo;nin 57-65. Ayetlerine m&uuml;racaat ediniz.</p>\r\n\r\n<p>\r\n	[14] Mekarim Şirazi, Nasır, &ldquo;Tefsir-i Numune&rdquo;, Tahran: Daru&rsquo;l kutubi&rsquo;l İslamiye 1365 h. ş, c. 4, s. 201.</p>\r\n\r\n<p>\r\n	[15] İbrahim, 37-41.</p>\r\n\r\n<p>\r\n	[16] Kuleyni, &ldquo;Kafi&rdquo;, Tahran: Daru&rsquo;l k&uuml;t&uuml;bi&rsquo;l İslamiye 1365 h. ş, c. 4, s. 201.</p>\r\n\r\n<p>\r\n	[17] Daha fazla bilgi edinmek i&ccedil;in Saffat Suresi&rsquo;nin 100-107. Ayetlerine bakınız.</p>\r\n\r\n<p>\r\n	[18] Bakara, 124. &ldquo;Tefsiri numune&rdquo;&rsquo;nin 10. Cildinin 405. Sayfasından istifade edilmiştir.</p>\r\n\r\n<p>\r\n	[19] Nahl, 120.</p>\r\n\r\n<p>\r\n	[20] Nisa, 125.</p>\r\n\r\n<p>\r\n	[21] Şeyh Saduk, &ldquo;Uyunu ahbarı er-Rıza (a.s)&rdquo;, Cihan yayınevi, 1378 h. k, c. 2, s. 76.</p>\r\n\r\n<p>\r\n	[22] S&acirc;d, 47.</p>\r\n\r\n<p>\r\n	[23] Nahl, 122.</p>\r\n\r\n<p>\r\n	[24] Nahl, 120.</p>\r\n\r\n<p>\r\n	[25] Meryem, 41.</p>\r\n\r\n<p>\r\n	[26] Tevbe, 114.</p>\r\n\r\n<p>\r\n	[27] Necm, 37.</p>\r\n\r\n<p>\r\n	[28] Zariy&acirc;t, 24-27.</p>\r\n\r\n<p>\r\n	[29] Ebu&rsquo;l fettah Razi, H&uuml;seyin b. Ali, &ldquo;Ravzu&rsquo;l cenan ve ruhu&rsquo;l cenan fi tefsiri&rsquo;l Kur&rsquo;an&rdquo;, Meşhet: Bunyadi pejuheşhayi İslami astani kudsi rezevi 1408 k, c. 18, s. 191.</p>\r\n\r\n<p>\r\n	[30] Şuara, 78-82.</p>\r\n\r\n<p>\r\n	[31] Enbiya, 57-63.</p>\r\n\r\n<p>\r\n	[32] Hac, 78.</p>\r\n\r\n<p>\r\n	[33] Hac, 27.</p>\r\n\r\n<p>\r\n	[34] Bakara, 260.</p>\r\n\r\n<p>\r\n	[35] Saduk, &ldquo;el-Hisal&rdquo;, Kum: İntişaratı camiayı m&uuml;derrisin 1403 h. k, c. 1, s. 265.</p>\r\n\r\n<p>\r\n	[36] En&rsquo;&acirc;m, 75. Rivayette de ş&ouml;yle gelmiştir: Ebu Basir, İmam Sadık (a.s)&rsquo;a: Acaba Muhammed (s.a.a) İbrahim (a.s) gibi g&ouml;klerin ve yerin h&acirc;kimiyet ve azametini g&ouml;r&uuml;yor muydu? Diye sorduğunda İmam ş&ouml;yle buyurdular: Evet, aynı şekilde sizin veliniz ve ondan sonraki imamınız da g&ouml;r&uuml;yor. İmam Bakır (a.s) buyuruyorlar: İbrahim&rsquo;in yedinci semayı ve ondaki varlıkları ve yedi yery&uuml;z&uuml;n&uuml; ve ondaki varlıkları derunuyla birlikte g&ouml;rmesi i&ccedil;in yedi g&ouml;ky&uuml;z&uuml; yarıldı. Muhammed (s.a.a) i&ccedil;in de b&ouml;yle oldu. Ben, sizin velinizin ve ondan sonraki imamında b&ouml;yle bir şeyi g&ouml;rd&uuml;ğ&uuml;n&uuml; biliyorum. Ravendi, Kutbu&rsquo;t din, &ldquo;el-Harai&ccedil; vel ceraih,&rdquo; Kum: M&uuml;esseseyi İmam Mehdi (a.c.f) 1409 h. k, c. 2, s. 867.</p>\r\n','','Hazreti İbrahim (a.s)&rsquo;in yaşamı &uuml;&ccedil; belirgin aşamada s&ouml;z konusu edilebilir: 1. N&uuml;b&uuml;vvetten &ouml;nceki d&ouml;nem. 2. N&uuml;b&uuml;vvet ve putperest Babil kavmiyle m&uuml;cadele d&ouml;nemi. 3. Babil&rsquo;den hicret edip Mısır, Filistin ve Mekke topraklarında faaliyet g&ouml;sterdiği d&ouml;nem.\r\n\r\n\r\n	1. İbrahim (a.s)&rsquo;in doğduğu yer ve &ccedil;ocukluğu\r\n\r\n\r\n	İbrahim (a.s), &ldquo;Babil&rdquo; topraklarında d&uuml;nyaya geldi. İbrahim (a.s)&rsquo;in doğumundan &ouml;nce Nemrut&rsquo;a, bu sene &uuml;lkede bir &ccedil;ocuğun doğacağı ve bu &ccedil;ocuk vesilesiyle h&uuml;k&uuml;metinin yok olacağı s&ouml;ylendi. Bu sebeple Nemrut, doğan her &ccedil;ocuğun &ouml;ld&uuml;r&uuml;lmesi emrini verdi. O g&uuml;nlerde İbrahim (a.s)&rsquo;in annesi hamileydi ve &ccedil;ocuğunu korumak i&ccedil;in mağaraya girerek İbrahim (a.s)&rsquo;i d&uuml;nyaya getirdi. Annesi İbrahim&rsquo;i bir beze sardı ve mağaranın kenarına bırakarak mağarayı taşla kapattı ve şehre geldi. &Ccedil;ocuk, Allah&rsquo;ın l&uuml;tf&uuml;yle kendi parmaklarını emerek besleniyordu.\r\n\r\n\r\n	2. İbrahim (a.s)&rsquo;in n&uuml;b&uuml;vveti\r\n\r\n\r\n	İbrahim (a.s)&rsquo;in ka&ccedil; yaşında peygamber olduğu belli değildir ama b&uuml;y&uuml;k bir ihtimalle İbrahim (a.s), amcası Azer ile tartışırken peygamberlik makamına ulaşmıştı.\r\n\r\n\r\n	Babil kavmi, kendi yaptıkları putların yanında g&uuml;neş, ay ve yıldızlar gibi g&ouml;ky&uuml;z&uuml; varlıklarına da tapıyordu. İbrahim (a.s) burhan yoluyla; uyuyan halkı uyandırmak, fıtrat nurunun aydınlanması i&ccedil;in onların temiz fıtratı &uuml;zerine &ccedil;ekilmiş karanlık cehalet perdelerini kaldırmak ve onların tevhit yolunda adım atmalarını sağlamak i&ccedil;in karar aldı. O, uzun bir zaman g&ouml;ky&uuml;z&uuml;, yery&uuml;z&uuml; ve bunlara h&uuml;kmeden kudreti ve bunların hayran uyandıran yaratılış d&uuml;zeni hakkında m&uuml;talaa etmişti ve kalbinde yakin nuru parlıyordu.\r\n\r\n\r\n	İbrahim (a.s)&rsquo;in putperestlerle macerası g&uuml;n ge&ccedil;tik&ccedil;e zorlaşıyordu ve bu m&uuml;cadele, tamamen uygun bir fırsatla birlikte Babil&rsquo;in put hanesindeki (b&uuml;y&uuml;k put hari&ccedil;) t&uuml;m putların kırılmasıyla son buldu.\r\n\r\n\r\n	3. İbrahim (a.s)&rsquo;in hicreti\r\n\r\n\r\n	Sonunda Nemrut&rsquo;un tabileri, İbrahim (a.s)&rsquo;in işini bitirmek i&ccedil;in karar alarak &ouml;zel bir merasimle onu herkesin g&ouml;z&uuml; &ouml;n&uuml;nde alevlendirilen ateş deryasında yakmak suretiyle tamamen kurtulmak istediler. Ne var ki ateş Allah&rsquo;ın emriyle s&ouml;nd&uuml;ğ&uuml; ve İbrahim (a.s) sağ salim bu sahneden kurtulduğu zaman Nemrut ve yandaşları, kendi h&uuml;k&uuml;metlerinin devamını sağlamak i&ccedil;in var g&uuml;&ccedil;leriyle İbrahim (a.s)&rsquo;in karşısında durmak ve onu yok edene kadar geri adım atmamak i&ccedil;in karar aldılar.\r\n\r\n\r\n	İbrahim (a.s) ise m&uuml;min ve kendine tabi olanlarla birlikte Babil&rsquo;i terk etmeyi uygun g&ouml;rd&uuml; ve hakka daveti genişletmek i&ccedil;in Şam, Filistin ve Mısır&rsquo;a y&ouml;neldi. İbrahim (a.s), bu b&ouml;lgelere tevhit hakikatini ulaştırıp bir&ccedil;ok insanın iman getirmelerini sağlayarak tekbir Allah&rsquo;a ibadet etmelerini başardı.\r\n\r\n\r\n	Ayrıntılı Cevap\r\n\r\n\r\n	Hazreti İbrahim&rsquo;in (a.s) hayatını ele almadan &ouml;nce birka&ccedil; noktanın a&ccedil;ıklanması uygun olacaktır.\r\n\r\n\r\n	a) Hz. İbrahim (a.s)&rsquo;in azamet ve b&uuml;y&uuml;kl&uuml;ğ&uuml; sebebiyle İlahi dinlerin her biri, onu kendilerine nispet veriyor ve kendilerinin de İbrahim (a.s)&rsquo;in dininin tabileri olduklarını zannediyorlar. Yahudi ve Hıristiyanların her biri, kendilerinin İbrahim (a.s) ile bağları &uuml;zerinde duruyorlar. Kur&rsquo;an, onlara cevap vererek bu hakikati ş&ouml;yle a&ccedil;ıklıyor: &ldquo;İbrahim, ne Yahudi idi, ne de Hıristiyan. Fakat o,hanif (Allah&rsquo;ı bir tanıyan, hakka y&ouml;nelen) bir m&uuml;sl&uuml;mandı. Allah&rsquo;a ortak koşanlardan da değildi.&rdquo;[1]\r\n\r\n\r\n	b) Genellikle b&uuml;y&uuml;k insanlar yaşamları boyunca imtihanlarla ve zorluklarla karşı karşıya kalmalarının yanında, onların doğumları da sır ihtiva eden gayri tabii işlerden olup zorluklarla birliktedir. Bu konuda Hz. Musa (a.s)&rsquo;nın,[2]Hz. İsa (a.s)&rsquo;nın,[3]son peygamber Hz. Muhammed (s.a.a)&rsquo;in[4] ve aynı şekilde Hz. İbrahim (a.s)&rsquo;in doğumuna işaret edilebilir.\r\n\r\n\r\n	Hazreti İbrahim (a.s)&rsquo;in yaşamı &uuml;&ccedil; belirgin aşamada s&ouml;z konusu edilebilir: 1. N&uuml;b&uuml;vvetten &ouml;nceki d&ouml;nem. 2. N&uuml;b&uuml;vvet ve putperest Babil kavmiyle m&uuml;cadele d&ouml;nemi. 3. Babil&rsquo;den hicret edip Mısır, Filistin ve Mekke topraklarındaki telaş ve uğraşı d&ouml;nemi.\r\n\r\n\r\n	1. İbrahim (a.s)&rsquo;in doğduğu yer ve &ccedil;ocukluğu:\r\n\r\n\r\n	İbrahim (a.s) d&uuml;nyaya g&ouml;z&uuml;n&uuml; a&ccedil;tığı zaman zalim padişah Nemrut b. Ken&rsquo;an Babil b&ouml;lgesinin h&acirc;kimiydi. Nemrut kendini, Babil&rsquo;in b&uuml;y&uuml; tanrısı olarak tanıtıyordu. Elbette Babil halkı yalnızca Nemrut&rsquo;a tapmıyor, Nemrutla birlikte &ccedil;eşitli şekillerde ve t&uuml;rl&uuml; maddelerden yapılmış putların karşısında da dua edip secde etmekle meşgul oluyorlardı.[5]\r\n\r\n\r\n	İbrahim (a.s), d&uuml;nyanın hayranlık uyandıran yemyeşil &ldquo;Babil&rdquo; topraklarında d&uuml;nyaya geldi.[6] İbrahim (a.s) doğmadan &ouml;nce Nemrut&rsquo;a, bu sene &uuml;lkede bir &ccedil;ocuğun doğacağı ve bu &ccedil;ocuğun vesilesiyle h&uuml;k&uuml;metinin yok olacağı s&ouml;ylendi.[7]Bunun &uuml;zerine Nemrut her doğan &ccedil;ocuğun &ouml;ld&uuml;r&uuml;lmesini, kadınların eşlerinden ayrılmasını ve kadınların g&ouml;zaltında tutulmasını; hamile kalan kadınları, doğum yapana kadar hapsetmelerini ve &ccedil;ocuğun erkek olması halinde cell&acirc;da teslim edilmesini emretti. O g&uuml;nlerde İbrahim (a.s)&rsquo;in annesi hamile kalmış ve yavaş yavaş doğum g&uuml;n&uuml;ne yaklaşmıştı. Anne başını alıp &ccedil;&ouml;llere &ccedil;ıktı! Nemrut&rsquo;un acımasız casuslarının g&ouml;z&uuml;nden ırak bir mağara buldu. Orada &ccedil;ocuk g&ouml;zlerini d&uuml;nyaya a&ccedil;tı. Anne, &ccedil;ocuğunu beze sarıp mağaranın bir k&ouml;şesine koydu ve mağaranın ağzını da taşla kapatarak şehrin yolunu tuttu. &Ccedil;ocuk ilahi bir l&uuml;tufla parmaklarını emerek besleniyordu. &Ccedil;ocuğun gelişmesi olduk&ccedil;a şaşırtıcıdır. Bir haftada diğer &ccedil;ocukların bir ayda b&uuml;y&uuml;mesi &ouml;l&ccedil;&uuml;s&uuml;nde gelişiyordu. Anne, zamam zaman fırsattan istifade ederek &ccedil;ocuğunu g&ouml;rmeye gidiyordu. Sonunda mağaranın kenarından dışına &ccedil;ıkacak kadar b&uuml;y&uuml;yen &ccedil;ocuk, geniş bir alanda dolaşıp tefekk&uuml;r etmekle meşgul oluyordu.[8]\r\n\r\n\r\n	2. İbrahim (a.s)&rsquo;in peygamberliği ve putperestlerle m&uuml;cadelesi\r\n\r\n\r\n	İbrahim (a.s)&rsquo;in ka&ccedil; yaşında peygamber olduğu tam olarak a&ccedil;ık değildir ama b&uuml;y&uuml;k bir ihtimalle amcası Azer ile bahsederken peygamberlik makamına ulaşmıştı. Zira Meryem Suresi&rsquo;nde ş&ouml;yle buyrulmaktadır: &ldquo;Kitap&rsquo;ta İbrahim&rsquo;i de an. Ger&ccedil;ekten o, son derece d&uuml;r&uuml;st bir kimse, bir peygamber idi. Hani babasına ş&ouml;yle demişti: &ldquo;Babacığım! İşitmeyen, g&ouml;rmeyen ve sana bir faydası olmayan şeylere ni&ccedil;in tapıyorsun?&rdquo;[9]\r\n\r\n\r\n	Babil kavmi, kendi yaptıkları putların yanı sınra g&uuml;neş, ay ve yıldızlar gibi g&ouml;ky&uuml;z&uuml; varlıklarına da tapıyordu. İbrahim (a.s) burhan yoluyla; uyuyan halkı uyandırmak, fıtrat nurunun aydınlanması i&ccedil;in onların temiz fıtratı &uuml;zerine &ccedil;ekilmiş karanlık cehalet perdelerini kaldırmak ve onların tevhit yolunda adım atmalarını sağlamak i&ccedil;in karar aldı.[10] &ldquo;İşte b&ouml;ylece İbrahim&rsquo;e g&ouml;klerdeki ve yerdeki h&uuml;k&uuml;mranlığı ve nizamı g&ouml;steriyorduk ki kesin ilme erenlerden olsun.&rdquo;[11]\r\n\r\n\r\n	&ldquo;&Uuml;zerine gece karanlığı basınca, bir yıldız g&ouml;rd&uuml;. &ldquo;İşte Rabbim!&rdquo; dedi. Yıldız batınca da,&rdquo;Ben &ouml;yle batanları sevmem&rdquo; dedi. Ay&rsquo;ı doğarken g&ouml;r&uuml;nce de, &ldquo;İşte Rabbim!&rdquo; dedi. Ay da batınca, &ldquo;Andolsun ki, Rabbim bana doğru yolu g&ouml;stermezse, mutlaka ben de sapıklardan olurum&rdquo; dedi. G&uuml;neşi doğarken g&ouml;r&uuml;nce de, &ldquo;İşte benim Rabbim! Bu daha b&uuml;y&uuml;k&rdquo; dedi. O da batınca (kavmine d&ouml;n&uuml;p), &ldquo;Ey kavmim! Ben sizin Allah&rsquo;a ortak koştuğunuz şeylerden uzağım&rdquo; dedi. &ldquo;Ben, hakka y&ouml;nelen birisi olarak y&uuml;z&uuml;m&uuml;, g&ouml;kleri ve yeri yaratana d&ouml;nd&uuml;rd&uuml;m. Ben, Allah&rsquo;a ortak koşanlardan değilim.&rdquo;[12]\r\n\r\n\r\n	Putperestlerle ilmi m&uuml;cadele\r\n\r\n\r\n	İbrahim (a.s)&rsquo;in putperestlerle m&uuml;cadelesi g&uuml;n be g&uuml;n daha bir zorlaşıyordu ve bu m&uuml;cadele tamamen uygun bir fırsatla birlikte Babil&rsquo;in put hanesindeki (b&uuml;y&uuml;k put hari&ccedil;) t&uuml;m putların kırılmasıyla son buldu.[13]\r\n\r\n\r\n	3. İbrahim (a.s)&rsquo;in hicreti\r\n\r\n\r\n	Sonunda Nemrut&rsquo;un tabileri, İbrahim (a.s)&rsquo;in işini bitirmek i&ccedil;in karar alarak &ouml;zel bir merasimle onu herkesin g&ouml;z&uuml; &ouml;n&uuml;nde alevlendirilen ateş deryasında yakmak suretiyle ondan tamamen kurtulmak istediler. Ne var ki ateş Allah&rsquo;ın emriyle s&ouml;n&uuml;p de İbrahim (a.s) sağ salim bu sahneden kurtulduğu zaman Nemrut ve yandaşları, kendi h&uuml;k&uuml;metlerinin devamını sağlamak i&ccedil;in var g&uuml;&ccedil;leriyle İbrahim (a.s)&rsquo;in karşısında durmak ve onu yok edene kadar geri adım atmamak i&ccedil;in karar aldılar.\r\n\r\n\r\n	Diğer taraftan İbrahim (a.s)&rsquo;de m&uuml;minler topluluğu ve kendine tabi olanlarla birlikte Babil&rsquo;i terk etmeyi uygun g&ouml;rd&uuml; ve hakka davetini genişletmek i&ccedil;in Şam, Filistin ve Mısır topraklarına y&ouml;neldi. İbrahim (a.s), bu b&ouml;lgelerde tevhit hakikatini ulaştırıp bir&ccedil;ok m&uuml;minin tekbir Allah&rsquo;a ibadet etmesini başardı.[14]\r\n\r\n\r\n	İbrahim (a.s)&rsquo;in misyonunun son merhalesi\r\n\r\n\r\n	Hz. İbrahim (a.s)&rsquo;in kendi cariyesi H&acirc;cer ile evlendi. Bu evlilikten ismini &ldquo;İsmail&rdquo; koydukları bir &ccedil;ocuğa sahip oldular. Bu evlilik ve &ccedil;ocuk Hz. İbrahim (a.s)&rsquo;in ilk eşi S&acirc;re&rsquo;nin, H&acirc;cer&rsquo;e kıskanma vakası ger&ccedil;ekleşti. Bu olaydan sonra, Hz. İbrahim (a.s)&rsquo; b&uuml;y&uuml;k bir imtihan i&ccedil;eren Allah&rsquo;ın emriyle H&acirc;cer ile hen&uuml;z s&uuml;tle beslenen &ccedil;ocuğunu &ldquo;Filistin&rdquo; topraklarından alıp &ldquo;Mekke&rdquo;nin kızgın ve bir damla su bulunmayan kuru &ccedil;&ouml;llerine; d&ouml;rt bir yanı sıradağlarla &ccedil;evrili haşin ve &uuml;rk&uuml;t&uuml;c&uuml; vadisine bırakıp tekrar Filistin&rsquo;e d&ouml;nmesi istenildi.\r\n\r\n\r\n	&ldquo;Zemzem&rdquo; kaynağının bulunması ve &ldquo;C&uuml;rh&uuml;m&rdquo; kabilesinin gelip bu topraklarda yaşamak i&ccedil;in H&acirc;cer&rsquo;den izin alması, bu yerin abad ve yapılanmasına sebep oldu. İbrahim (a.s), Allah&rsquo;tan bu b&ouml;lgenin bereketli bir yerleşim yeri yapmasını ve g&uuml;n be g&uuml;n &ccedil;oğalan &ccedil;ocuklarına karşı halkın kalbini meylettirmesini istemişti.[15]\r\n\r\n\r\n	Bazı hadis rivayet&ccedil;ileri ve tarih&ccedil;iler ş&ouml;yle nakletmişlerdir: İbrahim (a.s), H&acirc;cer ve s&uuml;tten kesilmemiş &ccedil;ocuğu İsmail&rsquo;i Mekke&rsquo;ye bırakıp geri d&ouml;neceği zaman H&acirc;cer İbrahim (a.s)&rsquo;e ş&ouml;yle seslendi: Bizi, hi&ccedil;bir bitkinin, s&uuml;t veren bir hayvanın, hatta bir damla suyun bile bulunmadığı; &uuml;stelik azıksız ve alışık olduğumuz bir kimsenin olmadığı bir yerde bırakmanı kim emretti?! İbrahim (a.s) tekbir kelimeyle ş&ouml;yle cevap verdi: &ldquo;B&ouml;yle bir emri Rabbim bana vermiştir.&rdquo; H&acirc;cer bu c&uuml;mleyi işittiği zaman: Mademki durum b&ouml;yle ise! Allah kesinlikle bizi kendi halimize bırakmayacaktır! Dedi.[16]\r\n\r\n\r\n	İbrahim (a.s), İsmail&rsquo;i g&ouml;rmek amacıyla defalarca Filistin&rsquo;den Mekke&rsquo;ye geldi. Seferlerinin birisinde hac merasimlerini yerine getirdi ve Allah&rsquo;ın emri &uuml;zerine g&uuml;&ccedil;l&uuml; kuvvetli ve fevkalade temiz ve iman dolu gen&ccedil; İslamilini kurban edeceği yere g&ouml;t&uuml;rd&uuml; ve &ouml;mr&uuml;n&uuml;n en g&uuml;zel meyvesini kendi eliyle Allah yolunda kurban etmek i&ccedil;in hazırlandı.\r\n\r\n\r\n	İbrahim (a.s), bu &ccedil;ok &ouml;nemli imtihanın en m&uuml;kemmel şekliyle &uuml;stesinden gelip son anlara kadar bu yolda kendini g&ouml;sterdikten sonra, Allah, onun kurbanını kabul etti ve İsmail&rsquo;i ona bağışlayarak kurban etmesi i&ccedil;in bir koyun g&ouml;nderdi.[17]\r\n\r\n\r\n	Sonunda İbrahim (a.s) bunca imtihanın hakkını eda edip bunca sınanma havanından başarıyla dışarı &ccedil;ıktıktan sonra, bir insanın ulaşabileceği m&uuml;mk&uuml;n olan en y&uuml;ksek makama ulaştı. Nitekim Kur&rsquo;an&rsquo;da ş&ouml;yle buyrulur: &ldquo;Bir zaman Rabbi İbrahim&rsquo;i birtakım emirlerle sınamış, İbrahim onların hepsini yerine getirmiş de Rabbi ş&ouml;yle buyurmuştu: &ldquo;Ben seni insanlara &ouml;nder yapacağım.&rdquo; İbrahim de, &ldquo;Soyumdan da (&ouml;nderler yap, ya Rabbi!)&rdquo; demişti. Bunun &uuml;zerine Rabbi, &ldquo;Benim ahdim (verdiğim s&ouml;z) zalimleri kapsamaz&rdquo; demişti.&rdquo;[18]\r\n\r\n\r\n	Kur&rsquo;an&rsquo;da İbrahim (a.s)&rsquo;in y&uuml;ce makamı\r\n\r\n\r\n	Kur&rsquo;an ayetleri incelendiğinde, Allah-u Te&acirc;l&acirc;&rsquo;nın İbrahim (a.s)&rsquo;e, &ouml;nceki hi&ccedil;bir peygamber i&ccedil;in karar kılmadığı fevkalade y&uuml;ce bir makam bahşettiği g&ouml;r&uuml;l&uuml;r.\r\n\r\n\r\n	Bu peygamberin makamının b&uuml;y&uuml;kl&uuml;ğ&uuml;, aşağıdaki şu tabirlerde g&uuml;zelce m&uuml;şahede edilir:\r\n\r\n\r\n	1- Allah-u Te&acirc;l&acirc; İbrahim (a.s)&rsquo;i &ldquo;&uuml;mmet&rdquo; unvanıyla anmış ve onun şahsiyetini bir &uuml;mmet mesabesinde &ouml;vm&uuml;şt&uuml;r.[19]\r\n\r\n\r\n	2- İbrahim (a.s)&rsquo;e &ldquo;Halilullah&rdquo; makamını vermiştir.[20]\r\n\r\n\r\n	Bazı rivayetlerde Nisa Suresi&rsquo;nin 125. Ayeti zeylinde ş&ouml;yle gelmiştir: Bu makam, İbrahim (a.s) hi&ccedil;bir zaman kimden bir şey istemediği ve kendisinden isteyeni de hi&ccedil;bir zaman geri &ccedil;evirmediği i&ccedil;in ona verilmiştir.[21]\r\n\r\n\r\n	3- O; hayırlı ve se&ccedil;kinlerden[22], Salihlerden[23], itaat edenlerden[24], sıddıklardan[25], tahamm&uuml;l karlardan[26] ve s&ouml;z&uuml;n&uuml; yerine getirenlerden[27] di.\r\n\r\n\r\n	4- İbrahim (a.s), fevkalade misafiri severdi[28] &ouml;yle ki; bazı rivayetlerde ş&ouml;yle gelmiştir: O&rsquo;na &ldquo;ebu ezyaaf&rdquo; misafirlerin babası ya da misafir sahibi lakabını vermişlerdi.[29]\r\n\r\n\r\n	5- O&rsquo;nun benzersiz bir tevekk&uuml;l&uuml; vardı; hi&ccedil;bir işte ve hi&ccedil;bir olayda Allah&rsquo;tan başka kimsesi yoktu ve ne isterse Allah&rsquo;tan ister ve O&rsquo;nun kapısından başka hi&ccedil; kimsenin kapısını d&ouml;vmezdi.[30]\r\n\r\n\r\n	6- Onun benzersiz bir cesareti vardı ve putperestlerin adeta kaynayan tutuculukları seli karşısında tek başına durmuş ve en k&uuml;&ccedil;&uuml;k korku ve vahşete kapılmamıştı. Onların putlarını aşağıladı ve onların put hanesini bir koz ve kapan olarak kullandı ve Nemrut ve onun yandaşları karşısında benzersiz bir yiğitlikle konuştu ki sayılan bu &ouml;zelliklerin her birisi Kur&rsquo;an ayetlerinde gelmiştir.[31]\r\n\r\n\r\n	7- İbrahim (a.s)&rsquo;in fevkalade g&uuml;&ccedil;l&uuml; bir mantığı vardı; sapıkların karşısında k&uuml;&ccedil;&uuml;k, muhkem ve delile dayalı ibarelerle sapıkların sorularını cevaplıyordu ve bu mantıkla inat&ccedil;ıların burnunu yere s&uuml;rt&uuml;yordu. Bu bağlamda Enbiya Suresi&rsquo;nin 63-67. Ayetlerine m&uuml;racaat edebilirsiniz.\r\n\r\n\r\n	8- Dikkate alınması gerekir ki: Kur&rsquo;an, m&uuml;sl&uuml;manların kendilerini İbrahim&rsquo;in dininden saymalarını ve onlara &ldquo;M&uuml;sl&uuml;man&rdquo; isminin onun tarafından konulduğunu, m&uuml;sl&uuml;manların iftiharlarından saymıştır.[32]\r\n\r\n\r\n	9- Hac merasimi, t&uuml;m g&ouml;rkem ve şatafatıyla, Allah&rsquo;ın emri gereği ve İbrahim (a.s) vesilesiyle temellendirilmiştir ve bu doğrultuda haccın t&uuml;m merasimleri, İbrahim (a.s)&rsquo;in ismi ve onun hatırasıyla i&ccedil; i&ccedil;edir.[33]İnsan, bu merasimlerin hangi programında ve neresinde olursa olsun insan bu ilahi peygamberi hatırlar ve onun azametinin yansımasını kendi kalbinde hisseder. Asıl itibariyle İbrahim (a.s) hatırlanmaksızın hac merasimi anlamsızdır!\r\n\r\n\r\n	10- İbrahim (a.s)&rsquo;in eliyle d&ouml;rt kuşun canlanması:[34]&nbsp; Allah-u Te&acirc;l&acirc; Hz. İbrahim (a.s)&rsquo;e: ş&ouml;yle buyurdu: &ldquo;D&ouml;rt kuş tut ve yanına topla. Sonra onları par&ccedil;ala ve her birisinden bir par&ccedil;ayı bir dağın &uuml;zerine bırak.&rdquo; Salih b. Sehl, İmam Sadık&rsquo;ın (a.s) bu ayet hakkında ş&ouml;yle buyurduğunu s&ouml;yler: İbrahim ibibik, baykuş, tavus ve kargayı alıp başlarını kesti. Sonra kuşların bedenlerini havana koyarak onların kanatlarını, etlerini ve kemiklerini birbirine karıştırdı ve sonra onları on par&ccedil;a yapıp her bir par&ccedil;ayı on dağın tepesine koydu. Sonra kendi yanına su ve yem aldı ve her bir kuşun gagası parmakları arasına aldı ve: Allah&rsquo;ın izniyle gelin, dedi. Par&ccedil;alardan bazıları, par&ccedil;alar halindeki bazı etlere, kanatlara ve kemiklere doğru u&ccedil;tular. B&ouml;ylelikle kuşların bedenleri &ouml;nceki suretlerine d&ouml;n&uuml;şerek her bir beden, kendi gagasına m&uuml;lhak oldu ve İbrahim, onların gagasını serbest bıraktı. Derken kuşların her biri gelip sudan i&ccedil;tiler ve taneleri yediler ve daha sonra İbrahim&rsquo;e: Ey Allah&rsquo;ın peygamberi! Bizi canlandırdın, Allah&rsquo;ta seni canlandırsın, dediler, İbrahim&rsquo;de onlara: Aksine! Allah yaşatır ve &ouml;ld&uuml;r&uuml;r, dedi.[35]\r\n\r\n\r\n	11- Aynı şekilde Allah-u Te&acirc;l&acirc; (bunlarla delil getirmesi) İbrahim&rsquo;in yakin ehli olması i&ccedil;in, g&ouml;klerin ve yerin h&acirc;kimiyetini (Allah-u Te&acirc;l&acirc;&rsquo;nın onlara olan mutlak h&uuml;k&uuml;metini) ona g&ouml;sterdi.[36]\r\n\r\n\r\n	&nbsp;\r\n	-----------------\r\n\r\n\r\n	[1] İbrahim, 67.\r\n\r\n\r\n	[2] &ldquo;Hani annene ilham edilmesi gereken şeyleri ilham etmiştik: &ldquo;Onu (bebek Musa&rsquo;yı) sandığın i&ccedil;ine koy ve denize (Nil&rsquo;e) bırak ki, deniz onu kıyıya atsın da kendisini, hem bana d&uuml;şman, hem de ona d&uuml;şman olan birisi (Firavun) alsın. Sana da, ey Musa, sevilesin ve g&ouml;zetimimizde yetişesin diye tarafımızdan bir sevgi bırakmıştım.&rdquo; (T&acirc;h&acirc;, 38,39.)\r\n\r\n\r\n	[3] &ldquo;Meryem, &ldquo;Bana hi&ccedil;bir insan dokunmadığı ve iffetsiz bir kadın olmadığım halde, benim nasıl &ccedil;ocuğum olabilir?&rdquo; dedi. Cebrail, &ldquo;Evet, &ouml;yle. Rabbin diyor ki: O benim i&ccedil;in &ccedil;ok kolaydır. Onu insanlara bir mucize, katımızdan bir rahmet kılmak i&ccedil;in b&ouml;yle takdir ettik. Bu, zaten (ezelde) h&uuml;kme bağlanmış bir iştir&rdquo; dedi.&rdquo; (Meryem, 20,21.)\r\n\r\n\r\n	[4] &ldquo;Seni yetim bulup da barındırmadı mı? Sen yolunu kaybetmiş olarak bulup da yola iletmedi mi? Seni ihtiya&ccedil; i&ccedil;inde bulup da zengin etmedi mi?&rdquo; (Duh&acirc;, 6-8.)\r\n\r\n\r\n	[5] Necefi Humeyni, Muhammed Cevat, &ldquo;Tefsiri &acirc;san&rdquo;, Tahran: İslamiye Yayınevi, birinci baskı 1398 Kameri, c. 9, s. 7.\r\n\r\n\r\n	[6] Sait b. C&uuml;beyir diyor: İmam Zeynel Abidin (a.s)&rsquo;in ş&ouml;yle buyurduğunu işittim: Bizim Kaimimiz (Hz. Mehdi) i&ccedil;in peygamberlerin s&uuml;nnetlerinden bir s&uuml;nnet vardır; &Acirc;dem&rsquo;den bir s&uuml;nnet, Nuh&rsquo;tan bir s&uuml;nnet, İbrahim&rsquo;den bir s&uuml;nnet, Musa&rsquo;dan bir s&uuml;nnet, İsa&rsquo;dan bir s&uuml;nnet, Eyy&uuml;b&rsquo;tan bir s&uuml;nnet ve Muhammed (s.a.a)&rsquo;den bir s&uuml;nnet. Adem ve Nuh&rsquo;tan kalan s&uuml;nnet, uzun &ouml;m&uuml;rd&uuml;r; İbrahim &lsquo;den kalan s&uuml;nnet, doğumunun gizli kalması ve halktan uzak durmasıdır&hellip;; Allame Meclisi, &ldquo;Biharu&rsquo;l Envar&rdquo;, Beyrut: M&uuml;esseseyi el-Vefa, 1404 h. k, c. 51, s. 217.\r\n\r\n\r\n	[7] Bazıları, Astronomi ilmi yoluyla b&ouml;yle bir kehanette bulunduklarını s&ouml;ylerken bazıları, peygamberlerin haberleri &uuml;zerine buna ulaştıklarını ve bazıları da, Nemrut&rsquo;un r&uuml;yasında bir yıldızın doğduğunu ve ayı mahvettiğini ve r&uuml;ya tabircilerinin, Nemrut&rsquo;un bu r&uuml;yasını, d&uuml;nyaya bir &ccedil;ocuğun gelmesi ve Nemrut&rsquo;un h&uuml;k&uuml;metini yok etmesi olarak tabir ettiklerini s&ouml;ylemiştir.\r\n\r\n\r\n	[8] Tabersi, &ldquo;Mecmeu&rsquo;l Beyan fi tefsiri&rsquo;l Kur&rsquo;an&rdquo;, Tahran: Nasır Husrov yayınevi, &uuml;&ccedil;&uuml;nc&uuml; baskı 1372 ş, c. 4, s. 503.\r\n\r\n\r\n	[9] Meryem, 41,42.\r\n\r\n\r\n	[10] &ldquo;Tefsiri &acirc;san&rdquo;, c. 9, s. 8.\r\n\r\n\r\n	[11] En&rsquo;&acirc;m, 75.\r\n\r\n\r\n	[12] En&rsquo;&acirc;m, 76-79\r\n\r\n\r\n	[13] Bu konuda daha fazla bilgi edinmek i&ccedil;in Enbiya Suresi&rsquo;nin 57-65. Ayetlerine m&uuml;racaat ediniz.\r\n\r\n\r\n	[14] Mekarim Şirazi, Nasır, &ldquo;Tefsir-i Numune&rdquo;, Tahran: Daru&rsquo;l kutubi&rsquo;l İslamiye 1365 h. ş, c. 4, s. 201.\r\n\r\n\r\n	[15] İbrahim, 37-41.\r\n\r\n\r\n	[16] Kuleyni, &ldquo;Kafi&rdquo;, Tahran: Daru&rsquo;l k&uuml;t&uuml;bi&rsquo;l İslamiye 1365 h. ş, c. 4, s. 201.\r\n\r\n\r\n	[17] Daha fazla bilgi edinmek i&ccedil;in Saffat Suresi&rsquo;nin 100-107. Ayetlerine bakınız.\r\n\r\n\r\n	[18] Bakara, 124. &ldquo;Tefsiri numune&rdquo;&rsquo;nin 10. Cildinin 405. Sayfasından istifade edilmiştir.\r\n\r\n\r\n	[19] Nahl, 120.\r\n\r\n\r\n	[20] Nisa, 125.\r\n\r\n\r\n	[21] Şeyh Saduk, &ldquo;Uyunu ahbarı er-Rıza (a.s)&rdquo;, Cihan yayınevi, 1378 h. k, c. 2, s. 76.\r\n\r\n\r\n	[22] S&acirc;d, 47.\r\n\r\n\r\n	[23] Nahl, 122.\r\n\r\n\r\n	[24] Nahl, 120.\r\n\r\n\r\n	[25] Meryem, 41.\r\n\r\n\r\n	[26] Tevbe, 114.\r\n\r\n\r\n	[27] Necm, 37.\r\n\r\n\r\n	[28] Zariy&acirc;t, 24-27.\r\n\r\n\r\n	[29] Ebu&rsquo;l fettah Razi, H&uuml;seyin b. Ali, &ldquo;Ravzu&rsquo;l cenan ve ruhu&rsquo;l cenan fi tefsiri&rsquo;l Kur&rsquo;an&rdquo;, Meşhet: Bunyadi pejuheşhayi İslami astani kudsi rezevi 1408 k, c. 18, s. 191.\r\n\r\n\r\n	[30] Şuara, 78-82.\r\n\r\n\r\n	[31] Enbiya, 57-63.\r\n\r\n\r\n	[32] Hac, 78.\r\n\r\n\r\n	[33] Hac, 27.\r\n\r\n\r\n	[34] Bakara, 260.\r\n\r\n\r\n	[35] Saduk, &ldquo;el-Hisal&rdquo;, Kum: İntişaratı camiayı m&uuml;derrisin 1403 h. k, c. 1, s. 265.\r\n\r\n\r\n	[36] En&rsquo;&acirc;m, 75. Rivayette de ş&ouml;yle gelmiştir: Ebu Basir, İmam Sadık (a.s)&rsquo;a: Acaba Muhammed (s.a.a) İbrahim (a.s) gibi g&ouml;klerin ve yerin h&acirc;kimiyet ve azametini g&ouml;r&uuml;yor muydu? Diye sorduğunda İmam ş&ouml;yle buyurdular: Evet, aynı şekilde sizin veliniz ve ondan sonraki imamınız da g&ouml;r&uuml;yor. İmam Bakır (a.s) buyuruyorlar: İbrahim&rsquo;in yedinci semayı ve ondaki varlıkları ve yedi yery&uuml;z&uuml;n&uuml; ve ondaki varlıkları derunuyla birlikte g&ouml;rmesi i&ccedil;in yedi g&ouml;ky&uuml;z&uuml; yarıldı. Muhammed (s.a.a) i&ccedil;in de b&ouml;yle oldu. Ben, sizin velinizin ve ondan sonraki imamında b&ouml;yle bir şeyi g&ouml;rd&uuml;ğ&uuml;n&uuml; biliyorum. Ravendi, Kutbu&rsquo;t din, &ldquo;el-Harai&ccedil; vel ceraih,&rdquo; Kum: M&uuml;esseseyi İmam Mehdi (a.c.f) 1409 h. k, c. 2, s. 867.',''),(539,'tr545','<p>\r\n	<span>İsmet ve Masum İmamlara (a.s) tabi olma konusu, Hz. Resul&rsquo;&uuml;n (a.s) kendi zamanından s&ouml;z konusuydu, ama Masum İmamlar (a.s) arasında İmam Sadık (a.s)&rsquo;ın asrı, kendine has bir d&ouml;nem idi. Bu İmam&rsquo;ın sosyal ve k&uuml;lt&uuml;rel şartları, hi&ccedil;bir imam&rsquo;ın zamanında mevcut değildi. Zira o d&ouml;nem, siyasi a&ccedil;ıdan Beni &Uuml;meyye h&uuml;k&uuml;metinin zaaf ve sallantılı ve Beni Abbasi&rsquo;nin ise g&uuml;&ccedil;lendiği bir d&ouml;nemdi ve bu iki gurup, bir m&uuml;ddet birbirleriyle m&uuml;nakaşa ve savaş i&ccedil;indeydiler. Diğer taraftan İmam Sadık (a.s)&rsquo;ın d&ouml;nemi, &ouml;ne &ccedil;ıkan konum sebebiyle fikri ve k&uuml;lt&uuml;rel &ccedil;alkantıların yaşandığı bir d&ouml;nemdi.</span></p>\r\n','<p>\r\n	<br />\r\n	İsmet ve Masum İmamlara (a.s) tabi olma konusunu iki b&ouml;l&uuml;mde inceliyoruz:</p>\r\n\r\n<p>\r\n	Bir. Masumların (a.s) s&ouml;zlerinde ismet konusunun incelenmesi</p>\r\n\r\n<p>\r\n	İslami metinlerin incelenmesi ve araştırılmasıyla, Masum İmamların (a.s) ismeti ve onlara tabi olma meselesinin İslam&rsquo;ın başlangıcından ve Hz. Resul (s.a.a)&rsquo;&uuml;n zamanından beri s&ouml;z konusu olduğunu g&ouml;r&uuml;yoruz:</p>\r\n\r\n<p>\r\n	1-Meğazili b. Şafii &ldquo;el-Menakıb&rdquo; kitabında kendi senediyle &ldquo;Abdullah b. Mes&rsquo;ud&rdquo;dan rivayet ettiği bir hadiste Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurduğunu s&ouml;yler: &ldquo;Benim risaletim, babam İbrahim&rsquo;in duasıyladır.&rdquo; Ey Allah&rsquo;ın Resul&uuml;! Baban İbrahim&rsquo;in duası neydi? diye sorduğumuz zaman, ş&ouml;yle buyurdular: &ldquo;Allah-u Teala, İbrahim (a.s)&rsquo;e: &ldquo;Ben seni insanlar i&ccedil;in İmam yapacağım&rdquo;[1] buyurduğunda İbrahim sevindi ve: &ldquo;Soyumdan da (&ouml;nderler yap, ya Rabbi!)&rdquo;demişti.&rdquo; Bunun &uuml;zerine Allah, İbrahim&rsquo;e vahiy ederek ş&ouml;yle buyurdu: &ldquo;Benim ahdim (verdiğim s&ouml;z) zalimleri kuşatmaz.&rdquo; İbrahim Allah&rsquo;a: Senin ahdine ulaşmayanlar kimlerdir? diye arz ettiğinde, Allah-u Teala ş&ouml;yle buyurdu: &ldquo;Puta secde eden kimsedir.&rdquo; İbrahim arz etti: &ldquo;Oğullarımı putlara tapmaktan uzak tut.&rdquo;[2]</p>\r\n\r\n<p>\r\n	Peygamber Ekrem (s.a.a) ş&ouml;yle buyurdular: &ldquo;İbrahim&rsquo;in duası ben ve Ali&rsquo;yle sonu&ccedil;landı ve hi&ccedil;birimiz putların karşısında secde etmedik. O halde Allah-u Te&acirc;l&acirc;, beni kendi peygamberi, Ali&rsquo;yi de benim halifem karar kıldı.[3]</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	2. M&uuml;minlerin Emiri (a.s)&rsquo;nin sahabesinden olan ve İmam Seccad&rsquo;in (a.s) d&ouml;nemine kadar yaşayan Selim b. Kays ş&ouml;yle diyor: &Ouml;zel itaat; Allah-u Te&acirc;l&acirc;&rsquo;ya Resul&rsquo;&uuml; ve Ulu&rsquo;l Emre olan itaattir. Ve Allah-u Te&acirc;l&acirc; onları, kendi ve Peygamberine yakın kılmış ve ş&ouml;yle buyurmuştur: &ldquo;Allah&rsquo;a, Resu&rsquo;le ve sizden olan ulu&rsquo;l emre itaat ediniz&rdquo;</p>\r\n\r\n<p>\r\n	Allah-u Te&acirc;l&acirc; bu sebeple Peygamber (s.a.a)&rsquo;e itaat edilmesinin emretmiştir ki; Allah&rsquo;ın Resul&uuml;, masum ve paktır ve o, g&uuml;nah işlemeyi emretmez. Aynı şekilde Allah-u Te&acirc;l&acirc;, Emir Sahiplerine itaat etmeyi emretmiştir; zira onlar, masum ve paktırlar ve g&uuml;nahı emretmezler.[4]</p>\r\n\r\n<p>\r\n	3. M&uuml;minlerin Emiri (a.s), Nehc&uuml;&rsquo;l Belağa&rsquo;da ismet meselesine işaret ediyor:</p>\r\n\r\n<p>\r\n	a) 147. Hutbede ş&ouml;yle buyurur: &ldquo;İmamlar (a.s), Allah&rsquo;ın dinine ve O&rsquo;nun emirlerine muhalefet etmezler ve bu bağlamda hi&ccedil;bir ihtilafları yoktur. (Onlardan biri, dini h&uuml;k&uuml;mlerden habersiz olup bir diğeriyle &ccedil;elişecek bir şekilde amel etmesi s&ouml;z konusu olamaz).[5]</p>\r\n\r\n<p>\r\n	b) 131. Hutbede İmamdan bazı sıfat ve nitelikleri nefyederek ş&ouml;yle buyururlar: &ldquo;vela muattile liss&uuml;nne,fe y&uuml;hlike el-&uuml;mme&rdquo; &uuml;mmetin helakine neden olan s&uuml;nneti tatil eden birisi olamaz&rdquo;. Yani Allah Resul&uuml;&rsquo;n&uuml;n s&uuml;nnetini ve y&ouml;ntemini boşa &ccedil;ıkaran bir kimse imam olamaz. Zira b&ouml;yle bir kimse İslam &uuml;mmetini helak edecektir.&rdquo;[6]</p>\r\n\r\n<p>\r\n	Bu ibarelerin imama tabi olmanın gerekliliğini ilan ettiği a&ccedil;ıktır.</p>\r\n\r\n<p>\r\n	c) 105. Hutbede ş&ouml;yle buyurur: &ldquo;Ey insanlar! Kalp &ccedil;ırağınızı, &ouml;ğ&uuml;d&uuml;yle &ouml;ğ&uuml;tlenmiş (yani s&ouml;ylediği &ouml;ğ&uuml;tleriyle amel eden) bir kimsenin &ouml;ğ&uuml;tleriyle aydınlatınız ve v&uuml;cudunuzda var olan g&ouml;n&uuml;l kaplarınızı, suyu bulanık olmayan arı duru olan &ccedil;eşmenin suyundan doldurunuz.&rdquo;[7]</p>\r\n\r\n<p>\r\n	Masum İmamların (a.s) rivayetlerinde ismet konusu &ccedil;eşitli bablarda bahsedilmiştir ve biz, bu kadarıyla yetiniyoruz.</p>\r\n\r\n<p>\r\n	İki. İmam Bakır (a.s) ve İmam Sadık (a.s) zamanında itikadi meselelerin diğer imamlardan daha &ccedil;ok s&ouml;z konusu edilmesinin sebep ve etkenlerini ş&ouml;yle &ouml;zetleyeceğiz:</p>\r\n\r\n<p>\r\n	Siyasi a&ccedil;ıdan İmam Bakır (a.s)&rsquo;ın ve &ouml;zellikle İmam Sadık (a.s)&rsquo;ın d&ouml;nemi, Beni &Uuml;meyye h&uuml;k&uuml;metinin zaaf ve karışıklık yaşadığı ve Abbasi oğulları&rsquo;nın de g&uuml;&ccedil;lendiği bir d&ouml;nemdi. O d&ouml;nemde &Uuml;meyye oğulları&rsquo;nın pek &ccedil;ok siyasi sorunlara du&ccedil;ar olması sebebiyle, İmam&rsquo;a ve Şialara (İmam&rsquo;ı Seccad zamanı &ouml;rneğinde olduğu gibi) baskı yapacak ve eziyet edecek fırsatı yoktu. Abbasiler de Peygamber ailesini himaye edileceği ve onların d&ouml;k&uuml;len kanlarının intikamının alınacağı sloganı g&ouml;lgesine sığınarak kudrete ulaşmak istediklerinden, İmam ve Şialara baskı yapmıyorlardı. Bundan dolayı bu zaman kesitinde İmamların ilmi ve k&uuml;lt&uuml;rel faaliyet yapmaları i&ccedil;in son derece g&uuml;zel bir fırsat sayılıyordu ve k&uuml;lt&uuml;rel &ouml;zel şartlar, fırka ve mezheplerle y&uuml;z y&uuml;ze gelme ve&hellip; gibi işlerin, bu meselelerin ger&ccedil;eklik kazanmasında etkili olduğunun birer &ouml;rnekleridir.[8]</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	<br />\r\n	[1] Bakara, 124.</p>\r\n\r\n<p>\r\n	[2] İbrahim, 35-36.</p>\r\n\r\n<p>\r\n	[3] Seyyid b. Tavus, Ali b. Musa, &ldquo;et-Taraif&rdquo;, Kum: Hayyam basımevi 1400 k, c. 1, s. 78.</p>\r\n\r\n<p>\r\n	[4] Selim b. Kays, Ebu Sadık, &ldquo;Kitabi Selim b. Kays&rdquo;, Kum: el-Hadi yayınevi 1415.</p>\r\n\r\n<p>\r\n	[5] &ldquo;Nehc&uuml;&rsquo;l Belağa&rdquo;, Kum: Daru&rsquo;l Hicret yayınevi, c. 1, s. 206.</p>\r\n\r\n<p>\r\n	[6] A.g.e.</p>\r\n\r\n<p>\r\n	[7] A.g.e.</p>\r\n\r\n<p>\r\n	[8] Daha fazla bilgi edinmek i&ccedil;in bakınız: Pişvayii, Mehdi, &ldquo;Sire&rsquo;i pişvayan&rdquo;, Kum: M&uuml;esseseyi İmam Sadık (a.s) 1374 şemsi, s. 353.</p>\r\n','İsmet ve Masum İmamlara (a.s) tabi olma konusu, Hz. Resul&rsquo;&uuml;n (a.s) kendi zamanından s&ouml;z konusuydu, ama Masum İmamlar (a.s) arasında İmam Sadık (a.s)&rsquo;ın asrı, kendine has bir d&ouml;nem idi. Bu İmam&rsquo;ın sosyal ve k&uuml;lt&uuml;rel şartları, hi&ccedil;bir imam&rsquo;ın zamanında mevcut değildi. Zira o d&ouml;nem, siyasi a&ccedil;ıdan Beni &Uuml;meyye h&uuml;k&uuml;metinin zaaf ve sallantılı ve Beni Abbasi&rsquo;nin ise g&uuml;&ccedil;lendiği bir d&ouml;nemdi ve bu iki gurup, bir m&uuml;ddet birbirleriyle m&uuml;nakaşa ve savaş i&ccedil;indeydiler. Diğer taraftan İmam Sadık (a.s)&rsquo;ın d&ouml;nemi, &ouml;ne &ccedil;ıkan konum sebebiyle fikri ve k&uuml;lt&uuml;rel &ccedil;alkantıların yaşandığı bir d&ouml;nemdi.','İsmet ve Masum İmamlara (a.s) tabi olma konusunu iki b&ouml;l&uuml;mde inceliyoruz:\r\n\r\n\r\n	Bir. Masumların (a.s) s&ouml;zlerinde ismet konusunun incelenmesi\r\n\r\n\r\n	İslami metinlerin incelenmesi ve araştırılmasıyla, Masum İmamların (a.s) ismeti ve onlara tabi olma meselesinin İslam&rsquo;ın başlangıcından ve Hz. Resul (s.a.a)&rsquo;&uuml;n zamanından beri s&ouml;z konusu olduğunu g&ouml;r&uuml;yoruz:\r\n\r\n\r\n	1-Meğazili b. Şafii &ldquo;el-Menakıb&rdquo; kitabında kendi senediyle &ldquo;Abdullah b. Mes&rsquo;ud&rdquo;dan rivayet ettiği bir hadiste Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurduğunu s&ouml;yler: &ldquo;Benim risaletim, babam İbrahim&rsquo;in duasıyladır.&rdquo; Ey Allah&rsquo;ın Resul&uuml;! Baban İbrahim&rsquo;in duası neydi? diye sorduğumuz zaman, ş&ouml;yle buyurdular: &ldquo;Allah-u Teala, İbrahim (a.s)&rsquo;e: &ldquo;Ben seni insanlar i&ccedil;in İmam yapacağım&rdquo;[1] buyurduğunda İbrahim sevindi ve: &ldquo;Soyumdan da (&ouml;nderler yap, ya Rabbi!)&rdquo;demişti.&rdquo; Bunun &uuml;zerine Allah, İbrahim&rsquo;e vahiy ederek ş&ouml;yle buyurdu: &ldquo;Benim ahdim (verdiğim s&ouml;z) zalimleri kuşatmaz.&rdquo; İbrahim Allah&rsquo;a: Senin ahdine ulaşmayanlar kimlerdir? diye arz ettiğinde, Allah-u Teala ş&ouml;yle buyurdu: &ldquo;Puta secde eden kimsedir.&rdquo; İbrahim arz etti: &ldquo;Oğullarımı putlara tapmaktan uzak tut.&rdquo;[2]\r\n\r\n\r\n	Peygamber Ekrem (s.a.a) ş&ouml;yle buyurdular: &ldquo;İbrahim&rsquo;in duası ben ve Ali&rsquo;yle sonu&ccedil;landı ve hi&ccedil;birimiz putların karşısında secde etmedik. O halde Allah-u Te&acirc;l&acirc;, beni kendi peygamberi, Ali&rsquo;yi de benim halifem karar kıldı.[3]\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	2. M&uuml;minlerin Emiri (a.s)&rsquo;nin sahabesinden olan ve İmam Seccad&rsquo;in (a.s) d&ouml;nemine kadar yaşayan Selim b. Kays ş&ouml;yle diyor: &Ouml;zel itaat; Allah-u Te&acirc;l&acirc;&rsquo;ya Resul&rsquo;&uuml; ve Ulu&rsquo;l Emre olan itaattir. Ve Allah-u Te&acirc;l&acirc; onları, kendi ve Peygamberine yakın kılmış ve ş&ouml;yle buyurmuştur: &ldquo;Allah&rsquo;a, Resu&rsquo;le ve sizden olan ulu&rsquo;l emre itaat ediniz&rdquo;\r\n\r\n\r\n	Allah-u Te&acirc;l&acirc; bu sebeple Peygamber (s.a.a)&rsquo;e itaat edilmesinin emretmiştir ki; Allah&rsquo;ın Resul&uuml;, masum ve paktır ve o, g&uuml;nah işlemeyi emretmez. Aynı şekilde Allah-u Te&acirc;l&acirc;, Emir Sahiplerine itaat etmeyi emretmiştir; zira onlar, masum ve paktırlar ve g&uuml;nahı emretmezler.[4]\r\n\r\n\r\n	3. M&uuml;minlerin Emiri (a.s), Nehc&uuml;&rsquo;l Belağa&rsquo;da ismet meselesine işaret ediyor:\r\n\r\n\r\n	a) 147. Hutbede ş&ouml;yle buyurur: &ldquo;İmamlar (a.s), Allah&rsquo;ın dinine ve O&rsquo;nun emirlerine muhalefet etmezler ve bu bağlamda hi&ccedil;bir ihtilafları yoktur. (Onlardan biri, dini h&uuml;k&uuml;mlerden habersiz olup bir diğeriyle &ccedil;elişecek bir şekilde amel etmesi s&ouml;z konusu olamaz).[5]\r\n\r\n\r\n	b) 131. Hutbede İmamdan bazı sıfat ve nitelikleri nefyederek ş&ouml;yle buyururlar: &ldquo;vela muattile liss&uuml;nne,fe y&uuml;hlike el-&uuml;mme&rdquo; &uuml;mmetin helakine neden olan s&uuml;nneti tatil eden birisi olamaz&rdquo;. Yani Allah Resul&uuml;&rsquo;n&uuml;n s&uuml;nnetini ve y&ouml;ntemini boşa &ccedil;ıkaran bir kimse imam olamaz. Zira b&ouml;yle bir kimse İslam &uuml;mmetini helak edecektir.&rdquo;[6]\r\n\r\n\r\n	Bu ibarelerin imama tabi olmanın gerekliliğini ilan ettiği a&ccedil;ıktır.\r\n\r\n\r\n	c) 105. Hutbede ş&ouml;yle buyurur: &ldquo;Ey insanlar! Kalp &ccedil;ırağınızı, &ouml;ğ&uuml;d&uuml;yle &ouml;ğ&uuml;tlenmiş (yani s&ouml;ylediği &ouml;ğ&uuml;tleriyle amel eden) bir kimsenin &ouml;ğ&uuml;tleriyle aydınlatınız ve v&uuml;cudunuzda var olan g&ouml;n&uuml;l kaplarınızı, suyu bulanık olmayan arı duru olan &ccedil;eşmenin suyundan doldurunuz.&rdquo;[7]\r\n\r\n\r\n	Masum İmamların (a.s) rivayetlerinde ismet konusu &ccedil;eşitli bablarda bahsedilmiştir ve biz, bu kadarıyla yetiniyoruz.\r\n\r\n\r\n	İki. İmam Bakır (a.s) ve İmam Sadık (a.s) zamanında itikadi meselelerin diğer imamlardan daha &ccedil;ok s&ouml;z konusu edilmesinin sebep ve etkenlerini ş&ouml;yle &ouml;zetleyeceğiz:\r\n\r\n\r\n	Siyasi a&ccedil;ıdan İmam Bakır (a.s)&rsquo;ın ve &ouml;zellikle İmam Sadık (a.s)&rsquo;ın d&ouml;nemi, Beni &Uuml;meyye h&uuml;k&uuml;metinin zaaf ve karışıklık yaşadığı ve Abbasi oğulları&rsquo;nın de g&uuml;&ccedil;lendiği bir d&ouml;nemdi. O d&ouml;nemde &Uuml;meyye oğulları&rsquo;nın pek &ccedil;ok siyasi sorunlara du&ccedil;ar olması sebebiyle, İmam&rsquo;a ve Şialara (İmam&rsquo;ı Seccad zamanı &ouml;rneğinde olduğu gibi) baskı yapacak ve eziyet edecek fırsatı yoktu. Abbasiler de Peygamber ailesini himaye edileceği ve onların d&ouml;k&uuml;len kanlarının intikamının alınacağı sloganı g&ouml;lgesine sığınarak kudrete ulaşmak istediklerinden, İmam ve Şialara baskı yapmıyorlardı. Bundan dolayı bu zaman kesitinde İmamların ilmi ve k&uuml;lt&uuml;rel faaliyet yapmaları i&ccedil;in son derece g&uuml;zel bir fırsat sayılıyordu ve k&uuml;lt&uuml;rel &ouml;zel şartlar, fırka ve mezheplerle y&uuml;z y&uuml;ze gelme ve&hellip; gibi işlerin, bu meselelerin ger&ccedil;eklik kazanmasında etkili olduğunun birer &ouml;rnekleridir.[8]\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	\r\n	[1] Bakara, 124.\r\n\r\n\r\n	[2] İbrahim, 35-36.\r\n\r\n\r\n	[3] Seyyid b. Tavus, Ali b. Musa, &ldquo;et-Taraif&rdquo;, Kum: Hayyam basımevi 1400 k, c. 1, s. 78.\r\n\r\n\r\n	[4] Selim b. Kays, Ebu Sadık, &ldquo;Kitabi Selim b. Kays&rdquo;, Kum: el-Hadi yayınevi 1415.\r\n\r\n\r\n	[5] &ldquo;Nehc&uuml;&rsquo;l Belağa&rdquo;, Kum: Daru&rsquo;l Hicret yayınevi, c. 1, s. 206.\r\n\r\n\r\n	[6] A.g.e.\r\n\r\n\r\n	[7] A.g.e.\r\n\r\n\r\n	[8] Daha fazla bilgi edinmek i&ccedil;in bakınız: Pişvayii, Mehdi, &ldquo;Sire&rsquo;i pişvayan&rdquo;, Kum: M&uuml;esseseyi İmam Sadık (a.s) 1374 şemsi, s. 353.'),(540,'tr544','<p>\r\n	<span>Tarih&ccedil;iler arasında, şahsiyet ve b&uuml;y&uuml;k kimseler, &ouml;zellikle ilahi peygamberler olmak &uuml;zere &ndash; az bir kısmının dışında b&uuml;y&uuml;k &ccedil;oğunluğunun nasıl yaşadıkları, nasıl vefat ettikleri ve nerde yaşayıp defnedildikleri hakkında dakik tarihi bilgiler tarihi kaynaklarda dakik bilgiler bulunmamakta ve rastlanmamaktadır &ndash; bir&ccedil;ok tarihi mesele ve konular hakkında farklı g&ouml;r&uuml;şler var olmaktadır.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span>Bununla birlik tarih kaynaklarında peygamberlerin yaşantıları &ndash; İslam Peygamberi (s.a.a) dışında &ndash; hakkında dağınık bir şekilde var olan bilgiler ş&ouml;yledir: Hz. İbrahim (a.s), işgal edilmiş Filistin&rsquo;in &ldquo;El-Halil&rdquo; şehrinde defnedilmiş olup kabri ve t&uuml;rbesi kubbeli şekliyle mevcuttur. Hz. Nuh (a.s) ve &Acirc;dem (a.s), Irak&rsquo;ta Necef&rsquo;i Eşref&rsquo;te İmam Ali (a.s)&rsquo;nin kabrinin bulunduğu yerde toprağa verilmiştir. Hz. Musa (a.s) ve Harun (a.s) &ldquo;Tiye&rdquo; &ccedil;&ouml;l&uuml;nde, Danyal Pegamber (a.s) Huzistan Eyaletine bağlı Şuş şehrinde ve Kaydar Nebide (a.s) Zencan Eyaletinde defnedilmiştir.</span></p>\r\n','<p>\r\n	<br />\r\n	Bu soru konusunda aşağıda zikredilecek birka&ccedil; noktaya dikkat edilmesi zorunludur:</p>\r\n\r\n<p>\r\n	1. Temel itibariyle tarihi bir&ccedil;ok mesel ve konu; B&uuml;y&uuml;k şahsiyetler; yaşamları, &ouml;m&uuml;rleri, doğum yerleri ve&hellip; hakkında tarih&ccedil;iler arasında g&ouml;r&uuml;ş ayrılıkları vardır. &Ouml;zellikle az bir kısmının dışında ilahi peygamberlerin; yaşam tarzları, &ouml;l&uuml;m ve defin edildikleri yerleri hakkında tarihi kaynaklarda dakik tarihi bilgilere rastlanmaz. Bunun nedeni de şudur: Nebilerin tarihi ge&ccedil;mişleri insanın yaratılış tarihiyle tekab&uuml;l ediyor. Tarihi olayların ve hakeza diğer meselelerin yazılıp kayıt edilmesinin ge&ccedil;mişi ise, beşerin yer k&uuml;resinde yaşadığı &ouml;mr&uuml;n&uuml;n en fazla d&ouml;rtte birine tekab&uuml;l ediyor. Bu nedenle tarihte ger&ccedil;ekleşen hadiseler ve olayların tarihe kaynaklık yapan kitaplarda yazılmaması &ccedil;ok tabiidir. Hata eğer yazılmış olsalar bile tarih boyunca bir&ccedil;ok nedenlerden dolayı aradan kayıp olup yok olmuş olabilirler. Tarihte ger&ccedil;ekleşen sel, deprem gibi tabii olaylar ve yine ger&ccedil;ekleşen savaşlar, yabancıların tearuzuna uğrayan şehirlerin tarihi eserleri, k&uuml;lt&uuml;rel faaliyetlerinin saldırgancılar tarafından yok edilip aradan g&ouml;t&uuml;r&uuml;lmesi bu nedenlerden bir ka&ccedil;ıdır.</p>\r\n\r\n<p>\r\n	2. Tarihte ilahi mesaj getiren kimseler hakkında var olan bilgiler şunlardır: Allah tarafından peygamberlikle g&ouml;revlendirilen kimseler toplam olarak y&uuml;z yirmi d&ouml;rt bin (124000) kişidir. Bu peygamberler, insanları Allah&rsquo;a y&ouml;nlendirip hidayet etmek i&ccedil;in Allah tarafından vazifelendirilmişlerdir. Ama bunlardan bir&ccedil;oğunun ismi, tarihi, yaşayıp &ouml;ld&uuml;ğ&uuml; veya şehit edilip nerelere defin edildikleri hakkında doğru ve dakik bir bilgi s&ouml;z konusu değildir.</p>\r\n\r\n<p>\r\n	3. Bununla birlik tarih kaynaklarında peygamberlerin yaşantıları &ndash; İslam Peygamberi (s.a.a) dışında &ndash; hakkında dağınık bir şekilde var olan bilgiler ş&ouml;yledir: Hz. İbrahim (a.s), işgal edilmiş Filistin&rsquo;in &ldquo;El-Halil&rdquo; şehrinde defnedilmiş olup kabri ve t&uuml;rbesi kubbeli şekliyle mevcuttur. Hz. Nuh (a.s) ve &Acirc;dem (a.s), Irak&rsquo;ta Necef&rsquo;i Eşref&rsquo;te İmam Ali (a.s)&rsquo;nin kabrinin bulunduğu yerde toprağa verilmiştir. Hz. Musa (a.s) ve Harun (a.s) &ldquo;Tiye&rdquo;[1] &ccedil;&ouml;l&uuml;nde, Danyal Pegamber (a.s) Huzistan Eyaletine bağlı Şuş şehrinde ve Kaydar Nebide (a.s) Zencan Eyaletinde, Haykuk (a.s) Tuyserkan&rsquo;da, Z&uuml;lkifl (a.s) Irak&rsquo;ta kendi ismiyle anılan yerde ve&hellip; defnedilmişlerdiir. S&ouml;z konusu bu ilahi peygamberlere nispet verilen kabirlerin doğruluğunun ispatlanması i&ccedil;in daha fazla araştırma yapılması gerekir.[2]</p>\r\n\r\n<p>\r\n	4. Ayrıca s&ouml;ylememiz gerekir ki: Her M&uuml;sl&uuml;man&rsquo;ın ilahi peygamberlerle alakalı m&uuml;kellef olduğu şey, onların peygamberliğine iman etmesidir. Ama peygamberlerin doğum tarihi, nasıl vefat ettikleri, nereye defnedildikleri ve&hellip; benzeri konuların bilinmesi zaruri değildir. Bununla birlikte Kur&rsquo;an&rsquo;ın buyruğu esasınca, bu c&uuml;zi bilgilerin o anlamda bize bir faydası yoktur.[3] Bizim i&ccedil;in &ouml;nemli olan, onların &ouml;ğretileridir ki bu &ouml;ğretilerin k&acirc;mil ve anlaşılır olanı İslam Peygamberi (s.a.a)&rsquo;n de mevcuttur. Elbette hepimizin bildiği gibi ilahi peygamberlerin yaşam zorluklarını ve k&uuml;f&uuml;r ve şirk &ouml;nderlerinin karşısında ilahi mesajı hangi zorluklarla halka ulaştırdıklarının bilinmesi kayda değer bir iştir ve onların yaşamları bizim i&ccedil;in olduk&ccedil;a &ouml;ğreticidir. [4]</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	-----------</p>\r\n\r\n<p>\r\n	[1] &ldquo;Tiye&rdquo; denilen yerin dakik bir şekilde nerede olduğu konusunda Muhaddis ve M&uuml;fessirler arasında g&ouml;r&uuml;ş farklılığı var olmaktadır. Bazları, Beyt&uuml;&rsquo;l-Mukaddesin yakınlarında olan &ldquo;Sina&rdquo; sahrasının kendisi veya &ldquo;Eriha&rdquo; şehridir, Bazıları da Filistin ile Mısır arasıdır, bir başka kesimde de Filistin, İyil ve Urdun arasında olup altı fersah mesahetinde olan bir sahradır diyorlar. (maide s&uuml;resinin 26. Ayetin zeylinden tefsirlere m&uuml;racaat ediniz).</p>\r\n\r\n<p>\r\n	[2] İbrahim (a.s), Musa (a.s), Harun (a.s), İsa (a.s), Nuh (a.s) ve &Acirc;dem (a.s) peygamber i&ccedil;in &ldquo;Islam Quest&rdquo; ve &ldquo;islampedia.ir&rdquo; sitelerine ve &ldquo;Hayatu&rsquo;l Kulub&rdquo;, Allame Meclisi; &ldquo;Tarihi enbiya&rdquo;, Seyit Haşim Resuli Mahallati&rsquo;nin kaleme aldıkları kitaplara ve &ldquo;el-Ğadir&rdquo; bilgi ulaştırma merkezine m&uuml;racaat ediniz.</p>\r\n\r\n<p>\r\n	[3] Kuranı kerim Ashabı Kehf&rsquo;in ka&ccedil; kişi olduğuna dair vermiş olduğu bilgi tarzı, bizim bu s&ouml;ylediğimiz s&ouml;z&uuml;n teyidi i&ccedil;in şahit getirebiliriz. Kuranı kerim ş&ouml;yle buyumuştur: &ldquo;(Ey Muhammde!) Bazıları bilmedikleri şey hakkında atıp tutarak: &ldquo;Onlar &uuml;&ccedil; kişidirler, d&ouml;rd&uuml;nc&uuml;leri k&ouml;pekleridir&rdquo; diyecekler. Yine, &ldquo;Beş kişidir, altıncıları k&ouml;pekleridir&rdquo; diyecekler. Ş&ouml;yle de diyecekler: &ldquo;Yedi kişidirler, sekizincileri k&ouml;pekleridir. Deki:&rdquo;Onların sayılarını Rabbim daha iyi bilir. Zaten onları pek az kimse bilir. O halde, onlar hakkında (Kur&rsquo;an&rsquo;daki) apa&ccedil;ık tartışma(yı aktarmak)dan başka tartışmaya girme ve bunlar hakkında onlardan hi&ccedil;birine bir şey sorma.&rdquo; (Kehf, 22.)</p>\r\n\r\n<p>\r\n	[4] &ldquo;Andolsun ki, onların kıssalarında akıl sahipleri i&ccedil;in ibret vardır.&rdquo; (Y&ucirc;suf, 111.)</p>\r\n','Tarih&ccedil;iler arasında, şahsiyet ve b&uuml;y&uuml;k kimseler, &ouml;zellikle ilahi peygamberler olmak &uuml;zere &ndash; az bir kısmının dışında b&uuml;y&uuml;k &ccedil;oğunluğunun nasıl yaşadıkları, nasıl vefat ettikleri ve nerde yaşayıp defnedildikleri hakkında dakik tarihi bilgiler tarihi kaynaklarda dakik bilgiler bulunmamakta ve rastlanmamaktadır &ndash; bir&ccedil;ok tarihi mesele ve konular hakkında farklı g&ouml;r&uuml;şler var olmaktadır.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Bununla birlik tarih kaynaklarında peygamberlerin yaşantıları &ndash; İslam Peygamberi (s.a.a) dışında &ndash; hakkında dağınık bir şekilde var olan bilgiler ş&ouml;yledir: Hz. İbrahim (a.s), işgal edilmiş Filistin&rsquo;in &ldquo;El-Halil&rdquo; şehrinde defnedilmiş olup kabri ve t&uuml;rbesi kubbeli şekliyle mevcuttur. Hz. Nuh (a.s) ve &Acirc;dem (a.s), Irak&rsquo;ta Necef&rsquo;i Eşref&rsquo;te İmam Ali (a.s)&rsquo;nin kabrinin bulunduğu yerde toprağa verilmiştir. Hz. Musa (a.s) ve Harun (a.s) &ldquo;Tiye&rdquo; &ccedil;&ouml;l&uuml;nde, Danyal Pegamber (a.s) Huzistan Eyaletine bağlı Şuş şehrinde ve Kaydar Nebide (a.s) Zencan Eyaletinde defnedilmiştir.','Bu soru konusunda aşağıda zikredilecek birka&ccedil; noktaya dikkat edilmesi zorunludur:\r\n\r\n\r\n	1. Temel itibariyle tarihi bir&ccedil;ok mesel ve konu; B&uuml;y&uuml;k şahsiyetler; yaşamları, &ouml;m&uuml;rleri, doğum yerleri ve&hellip; hakkında tarih&ccedil;iler arasında g&ouml;r&uuml;ş ayrılıkları vardır. &Ouml;zellikle az bir kısmının dışında ilahi peygamberlerin; yaşam tarzları, &ouml;l&uuml;m ve defin edildikleri yerleri hakkında tarihi kaynaklarda dakik tarihi bilgilere rastlanmaz. Bunun nedeni de şudur: Nebilerin tarihi ge&ccedil;mişleri insanın yaratılış tarihiyle tekab&uuml;l ediyor. Tarihi olayların ve hakeza diğer meselelerin yazılıp kayıt edilmesinin ge&ccedil;mişi ise, beşerin yer k&uuml;resinde yaşadığı &ouml;mr&uuml;n&uuml;n en fazla d&ouml;rtte birine tekab&uuml;l ediyor. Bu nedenle tarihte ger&ccedil;ekleşen hadiseler ve olayların tarihe kaynaklık yapan kitaplarda yazılmaması &ccedil;ok tabiidir. Hata eğer yazılmış olsalar bile tarih boyunca bir&ccedil;ok nedenlerden dolayı aradan kayıp olup yok olmuş olabilirler. Tarihte ger&ccedil;ekleşen sel, deprem gibi tabii olaylar ve yine ger&ccedil;ekleşen savaşlar, yabancıların tearuzuna uğrayan şehirlerin tarihi eserleri, k&uuml;lt&uuml;rel faaliyetlerinin saldırgancılar tarafından yok edilip aradan g&ouml;t&uuml;r&uuml;lmesi bu nedenlerden bir ka&ccedil;ıdır.\r\n\r\n\r\n	2. Tarihte ilahi mesaj getiren kimseler hakkında var olan bilgiler şunlardır: Allah tarafından peygamberlikle g&ouml;revlendirilen kimseler toplam olarak y&uuml;z yirmi d&ouml;rt bin (124000) kişidir. Bu peygamberler, insanları Allah&rsquo;a y&ouml;nlendirip hidayet etmek i&ccedil;in Allah tarafından vazifelendirilmişlerdir. Ama bunlardan bir&ccedil;oğunun ismi, tarihi, yaşayıp &ouml;ld&uuml;ğ&uuml; veya şehit edilip nerelere defin edildikleri hakkında doğru ve dakik bir bilgi s&ouml;z konusu değildir.\r\n\r\n\r\n	3. Bununla birlik tarih kaynaklarında peygamberlerin yaşantıları &ndash; İslam Peygamberi (s.a.a) dışında &ndash; hakkında dağınık bir şekilde var olan bilgiler ş&ouml;yledir: Hz. İbrahim (a.s), işgal edilmiş Filistin&rsquo;in &ldquo;El-Halil&rdquo; şehrinde defnedilmiş olup kabri ve t&uuml;rbesi kubbeli şekliyle mevcuttur. Hz. Nuh (a.s) ve &Acirc;dem (a.s), Irak&rsquo;ta Necef&rsquo;i Eşref&rsquo;te İmam Ali (a.s)&rsquo;nin kabrinin bulunduğu yerde toprağa verilmiştir. Hz. Musa (a.s) ve Harun (a.s) &ldquo;Tiye&rdquo;[1] &ccedil;&ouml;l&uuml;nde, Danyal Pegamber (a.s) Huzistan Eyaletine bağlı Şuş şehrinde ve Kaydar Nebide (a.s) Zencan Eyaletinde, Haykuk (a.s) Tuyserkan&rsquo;da, Z&uuml;lkifl (a.s) Irak&rsquo;ta kendi ismiyle anılan yerde ve&hellip; defnedilmişlerdiir. S&ouml;z konusu bu ilahi peygamberlere nispet verilen kabirlerin doğruluğunun ispatlanması i&ccedil;in daha fazla araştırma yapılması gerekir.[2]\r\n\r\n\r\n	4. Ayrıca s&ouml;ylememiz gerekir ki: Her M&uuml;sl&uuml;man&rsquo;ın ilahi peygamberlerle alakalı m&uuml;kellef olduğu şey, onların peygamberliğine iman etmesidir. Ama peygamberlerin doğum tarihi, nasıl vefat ettikleri, nereye defnedildikleri ve&hellip; benzeri konuların bilinmesi zaruri değildir. Bununla birlikte Kur&rsquo;an&rsquo;ın buyruğu esasınca, bu c&uuml;zi bilgilerin o anlamda bize bir faydası yoktur.[3] Bizim i&ccedil;in &ouml;nemli olan, onların &ouml;ğretileridir ki bu &ouml;ğretilerin k&acirc;mil ve anlaşılır olanı İslam Peygamberi (s.a.a)&rsquo;n de mevcuttur. Elbette hepimizin bildiği gibi ilahi peygamberlerin yaşam zorluklarını ve k&uuml;f&uuml;r ve şirk &ouml;nderlerinin karşısında ilahi mesajı hangi zorluklarla halka ulaştırdıklarının bilinmesi kayda değer bir iştir ve onların yaşamları bizim i&ccedil;in olduk&ccedil;a &ouml;ğreticidir. [4]\r\n\r\n\r\n	&nbsp;\r\n	-----------\r\n\r\n\r\n	[1] &ldquo;Tiye&rdquo; denilen yerin dakik bir şekilde nerede olduğu konusunda Muhaddis ve M&uuml;fessirler arasında g&ouml;r&uuml;ş farklılığı var olmaktadır. Bazları, Beyt&uuml;&rsquo;l-Mukaddesin yakınlarında olan &ldquo;Sina&rdquo; sahrasının kendisi veya &ldquo;Eriha&rdquo; şehridir, Bazıları da Filistin ile Mısır arasıdır, bir başka kesimde de Filistin, İyil ve Urdun arasında olup altı fersah mesahetinde olan bir sahradır diyorlar. (maide s&uuml;resinin 26. Ayetin zeylinden tefsirlere m&uuml;racaat ediniz).\r\n\r\n\r\n	[2] İbrahim (a.s), Musa (a.s), Harun (a.s), İsa (a.s), Nuh (a.s) ve &Acirc;dem (a.s) peygamber i&ccedil;in &ldquo;Islam Quest&rdquo; ve &ldquo;islampedia.ir&rdquo; sitelerine ve &ldquo;Hayatu&rsquo;l Kulub&rdquo;, Allame Meclisi; &ldquo;Tarihi enbiya&rdquo;, Seyit Haşim Resuli Mahallati&rsquo;nin kaleme aldıkları kitaplara ve &ldquo;el-Ğadir&rdquo; bilgi ulaştırma merkezine m&uuml;racaat ediniz.\r\n\r\n\r\n	[3] Kuranı kerim Ashabı Kehf&rsquo;in ka&ccedil; kişi olduğuna dair vermiş olduğu bilgi tarzı, bizim bu s&ouml;ylediğimiz s&ouml;z&uuml;n teyidi i&ccedil;in şahit getirebiliriz. Kuranı kerim ş&ouml;yle buyumuştur: &ldquo;(Ey Muhammde!) Bazıları bilmedikleri şey hakkında atıp tutarak: &ldquo;Onlar &uuml;&ccedil; kişidirler, d&ouml;rd&uuml;nc&uuml;leri k&ouml;pekleridir&rdquo; diyecekler. Yine, &ldquo;Beş kişidir, altıncıları k&ouml;pekleridir&rdquo; diyecekler. Ş&ouml;yle de diyecekler: &ldquo;Yedi kişidirler, sekizincileri k&ouml;pekleridir. Deki:&rdquo;Onların sayılarını Rabbim daha iyi bilir. Zaten onları pek az kimse bilir. O halde, onlar hakkında (Kur&rsquo;an&rsquo;daki) apa&ccedil;ık tartışma(yı aktarmak)dan başka tartışmaya girme ve bunlar hakkında onlardan hi&ccedil;birine bir şey sorma.&rdquo; (Kehf, 22.)\r\n\r\n\r\n	[4] &ldquo;Andolsun ki, onların kıssalarında akıl sahipleri i&ccedil;in ibret vardır.&rdquo; (Y&ucirc;suf, 111.)'),(541,'tr543','<p>\r\n	<span>Emin, hainin karşısında yer alır; yani emanete hıyanet etmeyen ve halkın g&uuml;vendiği ve itimat ettiği anlamına gelir.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span>Halk arasında Peygamber (s.a.a)&rsquo;in gen&ccedil;lik d&ouml;nemindeki ferdi ve toplumsal ahlaki temelleri Emin ve g&uuml;venilir unvanında tanınmasından &ouml;t&uuml;r&uuml; ona &ldquo;Emin&rdquo; diyorlardı.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span>İslam Peygamberi (s.a.a)&rsquo;nin, hem vahiy konusunda Allah-u Te&acirc;l&acirc;&rsquo;nın itimat etmesi hem de halkın emini olması zikre şayandır.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span>Masumlardan (a.s) elimize ulaşan ziyaretlerde İslam Peygamberi (s.a.a) i&ccedil;in &ldquo;Eminullah&rdquo; hitabı ve aynı şekilde rivayetlerde de bu unvanda zikredilmesi bu doğrultuda değerlendirilir.</span></p>\r\n','<p>\r\n	Emin, hainin zıttı anlamında kullanılır; yani emanete hıyanet etmeyen ve karşı tarafın itminan ve itimat ettiği kimsedir.[1]</p>\r\n\r\n<p>\r\n	Peygamber (s.a.a)&rsquo;in gen&ccedil;lik d&ouml;neminin ferdi ve toplumsal ahlaki temellerinin, halk arasında emin ve g&uuml;venilir sayılacak kadar ileri d&uuml;zeye ulaşmasını dikkate alarak, halk Peygambere (s.a.a)&rsquo;e &ldquo;Emin&rdquo; diyordu.</p>\r\n\r\n<p>\r\n	Nakledildiğine g&ouml;re: Bir kervan Mekke&rsquo;den Şam&rsquo;daki Busra pazarına gitti. Orada bir rahip vardı. Rahip: Bu kervanda harem ehlinden birinin olup olmadığını sorunuz, dedi. Evet, &ouml;yle birisi var dediklerinde: Ahmet b. Abd&uuml;lmuttalib zuhur etmedi mi? &Ccedil;&uuml;nk&uuml; onun bu aylarda zuhur etmesi gerekiyor! O, Allah&rsquo;ın son peygamberidir ve Mekke&rsquo;den &ccedil;ıkıp Medine&rsquo;ye hicret edecek, dedi. Ravi ş&ouml;yle diyor: Mekke&rsquo;ye d&ouml;nd&uuml;ğ&uuml;m&uuml;z zaman: Yeni bir haber var mı diye sorduğumuzda: Peygamberlik iddiasında bulunan Muhammed&uuml;&rsquo;l Emin (s.a.a)&rsquo;in haberi var, dediler.[2]</p>\r\n\r\n<p>\r\n	İslam Peygamberi (s.a.a)&rsquo;nin hem Allah-u Te&acirc;l&acirc;&rsquo;nın emini hem de halkın emini olması sebebiyle Kur&rsquo;an ve rivayetlerde onun &ldquo;Emin&rdquo; unvanıyla tanıtılması zikre şayandır. Başka bir ifadeye peygamberlerin tamamı &ldquo;Emini Vahiy&rdquo;dirler.</p>\r\n\r\n<p>\r\n	Allah-u Te&acirc;l&acirc;, Kur&rsquo;an&rsquo;da Hz. Lut (a.s)&rsquo;un diliyle kavmine ş&ouml;yle arz ettiğini buyurur: &ldquo;Rabbimin vahyettikklerini size tebliğ ediyorum. Ben sizin i&ccedil;in g&uuml;venilir bir nasihat&ccedil;ıyım.&rdquo;[3]</p>\r\n\r\n<p>\r\n	Aynı şekilde Kur&rsquo;an&rsquo;ı Kerim, Hz. Nuh, Salih, Lut ve Şuayb&rsquo;in dilinden kavimlerine ş&ouml;yle dediklerini nakletmektedir: &ldquo;Ş&uuml;phesiz ben sizin i&ccedil;in g&ouml;nderilmiş g&uuml;venilir bir peygamberim!&rdquo;[4]</p>\r\n\r\n<p>\r\n	Masumlardan (a.s) bize ulaşan ziyaretlerde İslam Peygamberi (s.a.a)&rsquo;ne &ldquo;Eminullah&rdquo; şeklinde hitap edilmiştir.</p>\r\n\r\n<p>\r\n	Bu ziyaretlerden birisinde Peygamber Ekrem (s.a.a)&rsquo;e ş&ouml;yle arz ederiz: &ldquo;Esselamu ala Resulillah salallahu ala Muhammedin Eminillah, Allah resulihi ve azaimi emrihi&hellip;&rdquo;[5]</p>\r\n\r\n<p>\r\n	Rivayetlerde defalarca işaret edilen bu noktaya bir &ouml;rnekle değineceğiz:</p>\r\n\r\n<p>\r\n	Abdullah b. C&uuml;ndep diyor ki: Hz. Rıza (a.s) benim i&ccedil;in ş&ouml;yle yazdı: &ldquo;&hellip;Hz. Muhammed, halk arasında Allah&rsquo;ın eminiydi, onun d&uuml;nyadan ayrılmasından sonra biz Ehl-i Beyt, onun varisiyiz, o halde biz yery&uuml;z&uuml;nde Allah&rsquo;ın eminleriyiz&hellip;&rdquo;[6]</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	-----------</p>\r\n\r\n<p>\r\n	[1] Mehyar, Rıza, &ldquo;Ferhengi Ebcedi Arab&icirc;-Farisi&rdquo;, s. 4.</p>\r\n\r\n<p>\r\n	[2] Ravendi, Kutbu&rsquo;d Din, &ldquo;el-Hara&icirc;c ve&rsquo;l-Cera&icirc;h&rdquo;, Kum: M&uuml;esseseyi İmam Mehdi (a.c.f) 1409 h. k, c. 1, s. 125-126.</p>\r\n\r\n<p>\r\n	[3] A&rsquo;raf, 9.</p>\r\n\r\n<p>\r\n	[4] Şuara, 107.125.143.162 ve 178.</p>\r\n\r\n<p>\r\n	[5] İbni Kevleviye&rsquo;i Kumi, &ldquo;Kamil&uuml;&rsquo;z Ziyarat&rdquo;, Murtezaviye&rsquo;i Necef-i Eşrem Yayınevi 1356 h. k, s. 201.</p>\r\n\r\n<p>\r\n	[6] Kuleyni, Muhammed b. Yakup, &ldquo;K&acirc;fi&rdquo; Tahran: Daru&rsquo;l Kut&uuml;b&uuml;&rsquo;l İslamiye 1365 h. k, c. 1, s. 223.</p>\r\n','Emin, hainin karşısında yer alır; yani emanete hıyanet etmeyen ve halkın g&uuml;vendiği ve itimat ettiği anlamına gelir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Halk arasında Peygamber (s.a.a)&rsquo;in gen&ccedil;lik d&ouml;nemindeki ferdi ve toplumsal ahlaki temelleri Emin ve g&uuml;venilir unvanında tanınmasından &ouml;t&uuml;r&uuml; ona &ldquo;Emin&rdquo; diyorlardı.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	İslam Peygamberi (s.a.a)&rsquo;nin, hem vahiy konusunda Allah-u Te&acirc;l&acirc;&rsquo;nın itimat etmesi hem de halkın emini olması zikre şayandır.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Masumlardan (a.s) elimize ulaşan ziyaretlerde İslam Peygamberi (s.a.a) i&ccedil;in &ldquo;Eminullah&rdquo; hitabı ve aynı şekilde rivayetlerde de bu unvanda zikredilmesi bu doğrultuda değerlendirilir.','Emin, hainin zıttı anlamında kullanılır; yani emanete hıyanet etmeyen ve karşı tarafın itminan ve itimat ettiği kimsedir.[1]\r\n\r\n\r\n	Peygamber (s.a.a)&rsquo;in gen&ccedil;lik d&ouml;neminin ferdi ve toplumsal ahlaki temellerinin, halk arasında emin ve g&uuml;venilir sayılacak kadar ileri d&uuml;zeye ulaşmasını dikkate alarak, halk Peygambere (s.a.a)&rsquo;e &ldquo;Emin&rdquo; diyordu.\r\n\r\n\r\n	Nakledildiğine g&ouml;re: Bir kervan Mekke&rsquo;den Şam&rsquo;daki Busra pazarına gitti. Orada bir rahip vardı. Rahip: Bu kervanda harem ehlinden birinin olup olmadığını sorunuz, dedi. Evet, &ouml;yle birisi var dediklerinde: Ahmet b. Abd&uuml;lmuttalib zuhur etmedi mi? &Ccedil;&uuml;nk&uuml; onun bu aylarda zuhur etmesi gerekiyor! O, Allah&rsquo;ın son peygamberidir ve Mekke&rsquo;den &ccedil;ıkıp Medine&rsquo;ye hicret edecek, dedi. Ravi ş&ouml;yle diyor: Mekke&rsquo;ye d&ouml;nd&uuml;ğ&uuml;m&uuml;z zaman: Yeni bir haber var mı diye sorduğumuzda: Peygamberlik iddiasında bulunan Muhammed&uuml;&rsquo;l Emin (s.a.a)&rsquo;in haberi var, dediler.[2]\r\n\r\n\r\n	İslam Peygamberi (s.a.a)&rsquo;nin hem Allah-u Te&acirc;l&acirc;&rsquo;nın emini hem de halkın emini olması sebebiyle Kur&rsquo;an ve rivayetlerde onun &ldquo;Emin&rdquo; unvanıyla tanıtılması zikre şayandır. Başka bir ifadeye peygamberlerin tamamı &ldquo;Emini Vahiy&rdquo;dirler.\r\n\r\n\r\n	Allah-u Te&acirc;l&acirc;, Kur&rsquo;an&rsquo;da Hz. Lut (a.s)&rsquo;un diliyle kavmine ş&ouml;yle arz ettiğini buyurur: &ldquo;Rabbimin vahyettikklerini size tebliğ ediyorum. Ben sizin i&ccedil;in g&uuml;venilir bir nasihat&ccedil;ıyım.&rdquo;[3]\r\n\r\n\r\n	Aynı şekilde Kur&rsquo;an&rsquo;ı Kerim, Hz. Nuh, Salih, Lut ve Şuayb&rsquo;in dilinden kavimlerine ş&ouml;yle dediklerini nakletmektedir: &ldquo;Ş&uuml;phesiz ben sizin i&ccedil;in g&ouml;nderilmiş g&uuml;venilir bir peygamberim!&rdquo;[4]\r\n\r\n\r\n	Masumlardan (a.s) bize ulaşan ziyaretlerde İslam Peygamberi (s.a.a)&rsquo;ne &ldquo;Eminullah&rdquo; şeklinde hitap edilmiştir.\r\n\r\n\r\n	Bu ziyaretlerden birisinde Peygamber Ekrem (s.a.a)&rsquo;e ş&ouml;yle arz ederiz: &ldquo;Esselamu ala Resulillah salallahu ala Muhammedin Eminillah, Allah resulihi ve azaimi emrihi&hellip;&rdquo;[5]\r\n\r\n\r\n	Rivayetlerde defalarca işaret edilen bu noktaya bir &ouml;rnekle değineceğiz:\r\n\r\n\r\n	Abdullah b. C&uuml;ndep diyor ki: Hz. Rıza (a.s) benim i&ccedil;in ş&ouml;yle yazdı: &ldquo;&hellip;Hz. Muhammed, halk arasında Allah&rsquo;ın eminiydi, onun d&uuml;nyadan ayrılmasından sonra biz Ehl-i Beyt, onun varisiyiz, o halde biz yery&uuml;z&uuml;nde Allah&rsquo;ın eminleriyiz&hellip;&rdquo;[6]\r\n\r\n\r\n	&nbsp;\r\n	-----------\r\n\r\n\r\n	[1] Mehyar, Rıza, &ldquo;Ferhengi Ebcedi Arab&icirc;-Farisi&rdquo;, s. 4.\r\n\r\n\r\n	[2] Ravendi, Kutbu&rsquo;d Din, &ldquo;el-Hara&icirc;c ve&rsquo;l-Cera&icirc;h&rdquo;, Kum: M&uuml;esseseyi İmam Mehdi (a.c.f) 1409 h. k, c. 1, s. 125-126.\r\n\r\n\r\n	[3] A&rsquo;raf, 9.\r\n\r\n\r\n	[4] Şuara, 107.125.143.162 ve 178.\r\n\r\n\r\n	[5] İbni Kevleviye&rsquo;i Kumi, &ldquo;Kamil&uuml;&rsquo;z Ziyarat&rdquo;, Murtezaviye&rsquo;i Necef-i Eşrem Yayınevi 1356 h. k, s. 201.\r\n\r\n\r\n	[6] Kuleyni, Muhammed b. Yakup, &ldquo;K&acirc;fi&rdquo; Tahran: Daru&rsquo;l Kut&uuml;b&uuml;&rsquo;l İslamiye 1365 h. k, c. 1, s. 223.'),(542,'tr542','<p>\r\n	<span>Şia &acirc;limlerinin Safeviye h&acirc;kimleri ya da diğer y&ouml;neticilerle işbirliği i&ccedil;inde olmaları bu h&acirc;kimlere meşruiyet vermek veya onları teyit etmek cihetiyle değil, Şia Mezhebi ve Şia camiası i&ccedil;in son derece olumlu faydaları olan toplumsal ve dini maslahatları dikkate almaları cihetiyledir.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span>Allame Meclisinin siyasi kimliği ve siyasi faaliyetlerine yapılan eleştiriler onun Safevi h&uuml;k&uuml;meti sisteminde yer alması ve kendi asrındaki padişahlarla işbirliği i&ccedil;inde olmasından kaynaklanmaktadır.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span>Bu alanda dikkat edilmesi uygun olan nokta şudur: Şia fakihleri, İmamların (a.s) zalim halifelerle yapmış oldukları işbirliklerini ve hakeza İslam d&uuml;nyasının siyasi mesele ve sorunlarını, zalim h&uuml;k&uuml;metlerin varlığını ger&ccedil;ek&ccedil;i bir bakışla g&ouml;z &ouml;n&uuml;nde bulundurarak mevcut durumu ıslah etme girişiminde bulunmuşlardır. <span>&nbsp;</span>Ş&ouml;yle ki: Onlarla muaşeret edip işbirliği yoluyla, onların zahiri g&uuml;&ccedil;lerinden yararlanıp toplumun hidayeti ve ıslah edilmesi ve &ouml;zellikle dinin g&uuml;&ccedil;lendirilip Şia mezhebinin yayılması ve nispi de olsa toplumsal adaletin ger&ccedil;ekleşmesi i&ccedil;in uğraşmış ve &ccedil;aba sarf etmişlerdir. Meseleye ger&ccedil;ek&ccedil;i bir bakış a&ccedil;ısıyla yaklaştığımızda, Allame Meclisi ve diğer din &acirc;limlerinin h&uuml;k&uuml;metlerle işbirliğini bu doğrultuda değerlendirebiliriz. Her ne kadar başka zamanlardaki fakihlerin &ccedil;oğu, mevcut durumu değerlendirerek farklı y&ouml;nelimleri tercih etmişlerdir.</span></p>\r\n','<p>\r\n	Şia &acirc;limlerinin Safevi h&acirc;kimleri ya da diğer y&ouml;neticilerle işbirliği i&ccedil;inde olmaları, bu h&acirc;kimlere meşruiyet vermek veya onları teyit etmek cihetiyle değil, Şia Mezhebi ve Şia camiası i&ccedil;in son derece olumlu faydaları olan toplumsal ve dini maslahatları dikkate almaları cihetiyledir. Safevi asrında Şia &acirc;limleri saltanat imk&acirc;nlarından istifade ederek ilmi birikimi arttırma, &acirc;limleri, Peygamber (s.a.a) torunlarını ve onların kabirlerini koruma ve toplum arasında şer&rsquo;i h&uuml;k&uuml;mleri muhafaza etme g&ouml;r&uuml;ş&uuml;ne dayanarak h&uuml;k&uuml;metle işbirliği yapıyorlardı. Ger&ccedil;ekte onların hedefi, h&acirc;kimlere meşruiyet kazandırmak değil, dini h&uuml;k&uuml;mlerin ve İslami ilimlerin yayılmasıydı. Yapılan bu işbirlikleri, o asrın Şia&rsquo;sı i&ccedil;in kayda değer tarihi fırsat ve g&uuml;venilir bir sığınak sayılıyordu. Safevi asrı analizcilerinin bu konudaki itikatları ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	&ldquo;Safevi h&uuml;k&uuml;metinin yapısı, toplum d&uuml;zeyine siyasi yoldan sulta ve g&uuml;c&uuml; uygulayacak kurum ve kuruluşlardan ibaretti. Saray, eyalet ve askere dayalı h&uuml;k&uuml;met ve b&uuml;rokrasi d&uuml;zeni tamamen Safevi padişahlarının g&uuml;&ccedil;leri d&acirc;hilinde karar kılınmıştı. Padişahlar şeriat kanunlarını himaye etmek, din &acirc;limleriyle yakın m&uuml;nasebetler oluşturmak; dini t&ouml;renleri, mezhebi uygulamaları, teberri ve tevelli s&uuml;nnetini, yas g&uuml;nleri merasimlerini ve dini bayramları yaygınlaştırıp bu vesileyle Safevi d&ouml;nemi İran siyaseti kimliğini sağlamlaştırmak doğrultusunda pek &ccedil;ok &ccedil;aba sarf etmişlerdi.&rdquo;[1]</p>\r\n\r\n<p>\r\n	Allame Meclisinin siyasi kimliği ve siyasi faaliyetlerine yapılan eleştiriler onun Safevi h&uuml;k&uuml;meti sisteminde yer alması ve kendi asrındaki padişahlarla işbirliği i&ccedil;inde olmasından kaynaklanmaktadır. Bu eleştiriyi cevaplandırmadan &ouml;nce şu noktaya dikkat edilmesi gerekir: İslam inkıl&acirc;bından &ouml;ncesine kadar, Şia imamları ve onların haleflerinin hilafet ve h&uuml;k&uuml;metten mahrum kalmaları ve m&uuml;sl&uuml;manların, zalim h&uuml;k&uuml;metlerin eline d&uuml;şmeleri gibi siyasi ve toplumsal acı bir tarihi ger&ccedil;ekle y&uuml;z y&uuml;ze kalmışlardır. Buna binaen din &acirc;limlerinin b&ouml;yle bir fezada nasıl amel etmeleri gerekirdi?</p>\r\n\r\n<p>\r\n	Acaba bu h&uuml;k&uuml;metlerle kelami, fıkhi ve ideal bir anlayışla mı amel etmeliler miydi? Acaba cihat anlayışını g&uuml;d&uuml;p m&uuml;cadele vererek meşru bildikleri o ideal h&uuml;k&uuml;metini kurabilirler miydi? Veya o zamanın şartlarında d&uuml;ş&uuml;n&uuml;lebilecek en iyi &ccedil;&ouml;z&uuml;m yolu, dinin bekasını korumak ve mevcut durumu ıslah etmek hedefini g&uuml;derek zalim halife ve sultanlarla işbirliği yapmak mıydı?</p>\r\n\r\n<p>\r\n	Din &acirc;limlerinin takip ettikleri y&ouml;ntemi, i&ccedil;inde bulundukları d&ouml;nemin mevcut şartlarını değerlendirilmesine bağlıdır. Allame Meclisi gibi &acirc;limler konusunda da hakikat b&ouml;yledir. Bu kısımdan olan Şia fakihleri, İmamların (a.s) zalim halifelerle yapmış oldukları işbirliklerini ve hakeza İslam d&uuml;nyasının siyasi mesele ve sorunlarını, zalim h&uuml;k&uuml;metlerin varlığını ger&ccedil;ek&ccedil;i bir bakışla g&ouml;z &ouml;n&uuml;nde bulundurarak mevcut durumu ıslah etme girişiminde bulunmuşlardır. Ş&ouml;yle ki: Onlarla muaşeret edip işbirliği yoluyla, onların zahiri g&uuml;&ccedil;lerinden yararlanıp toplumun hidayeti ve ıslah edilmesi ve &ouml;zellikle dinin g&uuml;&ccedil;lendirilip Şia mezhebinin yayılması ve nispi de olsa toplumsal adaletin ger&ccedil;ekleşmesi i&ccedil;in uğraşmış ve &ccedil;aba sarf etmişlerdir. Buna binaen din &acirc;limleri bu y&ouml;ntemi se&ccedil;erek, bir yere kadar zikredilen kendi hedeflerine ulaşmışlardır ki bu y&ouml;ntem, İmam Ali (a.s) &ccedil;ağından tutunda İslam tarihi boyunca reva&ccedil;ta ve uygulanan bir y&ouml;ntemdi. Bu alanda zalim halife ve sultanların h&uuml;k&uuml;metlerinde yer alan birka&ccedil; Masum İmam(a.s)&rsquo;ın ve Şia &acirc;liminin &ouml;rneğine işaret edilebilir:</p>\r\n\r\n<p>\r\n	1.İmam Ali(a.s)&rsquo;nin, &uuml;&ccedil; halife h&uuml;k&uuml;metiyle işbirliği yapması. 2. Mansur Devaniki&rsquo;nin h&uuml;k&uuml;met d&ouml;nemlerinde İmam Cafer Sadık (a.s)&rsquo;ın sahabelerinden Abdullah Necaşi&rsquo;nin Ahvaz emirliğini kabul etmesi. 3. Harun Reşit&rsquo;in hilafeti d&ouml;neminde, İmam Musa Kazım (a.s)&rsquo;ın tavsiyesi &uuml;zerine Ali b. Yaktin&rsquo;in vezirliği kabul etmesi. 4. İmam Rıza (a.s)&rsquo;nın, Abbasi halifesi Mensur&rsquo;un veliahtlığını kabul etmesi. 5. Nasir&uuml;ddin Tusi&rsquo;nin, Moğul h&uuml;k&uuml;mdarı Halag&ucirc;&rsquo;nun saltanat sisteminde vezirliği kabul etmesi ve&hellip; sonunda Muhakkık Kerki, Şeyh Baha&icirc;, birinci Meclisi (baba) ve ikinci meclisi (oğul) ve&hellip; gibi Safevi h&uuml;k&uuml;meti siyasetinde yer almış ve h&uuml;k&uuml;met tarafından siyasi mezhebi atanmaları kabul etmiş meşhur Şia alimlerini buna &ouml;rnek g&ouml;sterebiliriz.</p>\r\n\r\n<p>\r\n	Buna binaen Safevi padişahları d&ouml;neminde &acirc;limlerin padişahlarla yapmış oldukları işbirlik&ccedil;ileri o &acirc;limlerin makama olan tamahlarından dolayı değil, tesis edilmiş ve oluşum i&ccedil;inde olan yeni Şia devletinin korunması i&ccedil;in işbirliği yapmışlardır. Şia&rsquo;nın tarih boyunca genellikle siyasi m&uuml;nzeviliği dikkate alındığında bu işbirliğinin zarureti daha bir belirginlik kazanır. Elbette &acirc;limlerin padişahlarla irtibatı, yalnızca onların Şia mezhebinin tebliğini yapmaları, din b&ouml;l&uuml;mleri sahasını genişletmeleri ve Şia temelini yayıp g&uuml;&ccedil;lendirmeleriyle sınırlıdır.</p>\r\n\r\n<p>\r\n	Bu konu hakkında daha fazla bilgi edinmek i&ccedil;in aşağıdaki kaynaklara m&uuml;racaat ediniz:</p>\r\n\r\n<p>\r\n	1. Mururi ber endişe&rsquo;i siyasi Allame Meclisi.</p>\r\n\r\n<p>\r\n	2. Mecelle&rsquo;i H&uuml;k&uuml;meti Siyasi, sayı: 20, Sultan Muhammedi, Ebu&rsquo;l Fezl; Mururi ber zendegiyi siyasi Allame Muhammed Bakır Meclisi.</p>\r\n\r\n<p>\r\n	3. http://noorportal.net/951/1254/1304/6009/34715.aspx</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	4.www.hawzah.net/Hawzah/Articles/Articl</p>\r\n\r\n<p>\r\n	<br />\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;---------------</p>\r\n\r\n<p>\r\n	<br />\r\n	[1] Behram Nejat, Muhsin, &ldquo; Safaviye der gostere&rsquo;i tarihi iran zemin&rdquo;, s. 99; (Makale&rsquo;i huviyeti siyasiyi devleti safavi), intişarati sutude, daneşgahi Tebriz, 1383 şemsi.</p>\r\n','Şia &acirc;limlerinin Safeviye h&acirc;kimleri ya da diğer y&ouml;neticilerle işbirliği i&ccedil;inde olmaları bu h&acirc;kimlere meşruiyet vermek veya onları teyit etmek cihetiyle değil, Şia Mezhebi ve Şia camiası i&ccedil;in son derece olumlu faydaları olan toplumsal ve dini maslahatları dikkate almaları cihetiyledir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Allame Meclisinin siyasi kimliği ve siyasi faaliyetlerine yapılan eleştiriler onun Safevi h&uuml;k&uuml;meti sisteminde yer alması ve kendi asrındaki padişahlarla işbirliği i&ccedil;inde olmasından kaynaklanmaktadır.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Bu alanda dikkat edilmesi uygun olan nokta şudur: Şia fakihleri, İmamların (a.s) zalim halifelerle yapmış oldukları işbirliklerini ve hakeza İslam d&uuml;nyasının siyasi mesele ve sorunlarını, zalim h&uuml;k&uuml;metlerin varlığını ger&ccedil;ek&ccedil;i bir bakışla g&ouml;z &ouml;n&uuml;nde bulundurarak mevcut durumu ıslah etme girişiminde bulunmuşlardır. &nbsp;Ş&ouml;yle ki: Onlarla muaşeret edip işbirliği yoluyla, onların zahiri g&uuml;&ccedil;lerinden yararlanıp toplumun hidayeti ve ıslah edilmesi ve &ouml;zellikle dinin g&uuml;&ccedil;lendirilip Şia mezhebinin yayılması ve nispi de olsa toplumsal adaletin ger&ccedil;ekleşmesi i&ccedil;in uğraşmış ve &ccedil;aba sarf etmişlerdir. Meseleye ger&ccedil;ek&ccedil;i bir bakış a&ccedil;ısıyla yaklaştığımızda, Allame Meclisi ve diğer din &acirc;limlerinin h&uuml;k&uuml;metlerle işbirliğini bu doğrultuda değerlendirebiliriz. Her ne kadar başka zamanlardaki fakihlerin &ccedil;oğu, mevcut durumu değerlendirerek farklı y&ouml;nelimleri tercih etmişlerdir.','Şia &acirc;limlerinin Safevi h&acirc;kimleri ya da diğer y&ouml;neticilerle işbirliği i&ccedil;inde olmaları, bu h&acirc;kimlere meşruiyet vermek veya onları teyit etmek cihetiyle değil, Şia Mezhebi ve Şia camiası i&ccedil;in son derece olumlu faydaları olan toplumsal ve dini maslahatları dikkate almaları cihetiyledir. Safevi asrında Şia &acirc;limleri saltanat imk&acirc;nlarından istifade ederek ilmi birikimi arttırma, &acirc;limleri, Peygamber (s.a.a) torunlarını ve onların kabirlerini koruma ve toplum arasında şer&rsquo;i h&uuml;k&uuml;mleri muhafaza etme g&ouml;r&uuml;ş&uuml;ne dayanarak h&uuml;k&uuml;metle işbirliği yapıyorlardı. Ger&ccedil;ekte onların hedefi, h&acirc;kimlere meşruiyet kazandırmak değil, dini h&uuml;k&uuml;mlerin ve İslami ilimlerin yayılmasıydı. Yapılan bu işbirlikleri, o asrın Şia&rsquo;sı i&ccedil;in kayda değer tarihi fırsat ve g&uuml;venilir bir sığınak sayılıyordu. Safevi asrı analizcilerinin bu konudaki itikatları ş&ouml;yledir:\r\n\r\n\r\n	&ldquo;Safevi h&uuml;k&uuml;metinin yapısı, toplum d&uuml;zeyine siyasi yoldan sulta ve g&uuml;c&uuml; uygulayacak kurum ve kuruluşlardan ibaretti. Saray, eyalet ve askere dayalı h&uuml;k&uuml;met ve b&uuml;rokrasi d&uuml;zeni tamamen Safevi padişahlarının g&uuml;&ccedil;leri d&acirc;hilinde karar kılınmıştı. Padişahlar şeriat kanunlarını himaye etmek, din &acirc;limleriyle yakın m&uuml;nasebetler oluşturmak; dini t&ouml;renleri, mezhebi uygulamaları, teberri ve tevelli s&uuml;nnetini, yas g&uuml;nleri merasimlerini ve dini bayramları yaygınlaştırıp bu vesileyle Safevi d&ouml;nemi İran siyaseti kimliğini sağlamlaştırmak doğrultusunda pek &ccedil;ok &ccedil;aba sarf etmişlerdi.&rdquo;[1]\r\n\r\n\r\n	Allame Meclisinin siyasi kimliği ve siyasi faaliyetlerine yapılan eleştiriler onun Safevi h&uuml;k&uuml;meti sisteminde yer alması ve kendi asrındaki padişahlarla işbirliği i&ccedil;inde olmasından kaynaklanmaktadır. Bu eleştiriyi cevaplandırmadan &ouml;nce şu noktaya dikkat edilmesi gerekir: İslam inkıl&acirc;bından &ouml;ncesine kadar, Şia imamları ve onların haleflerinin hilafet ve h&uuml;k&uuml;metten mahrum kalmaları ve m&uuml;sl&uuml;manların, zalim h&uuml;k&uuml;metlerin eline d&uuml;şmeleri gibi siyasi ve toplumsal acı bir tarihi ger&ccedil;ekle y&uuml;z y&uuml;ze kalmışlardır. Buna binaen din &acirc;limlerinin b&ouml;yle bir fezada nasıl amel etmeleri gerekirdi?\r\n\r\n\r\n	Acaba bu h&uuml;k&uuml;metlerle kelami, fıkhi ve ideal bir anlayışla mı amel etmeliler miydi? Acaba cihat anlayışını g&uuml;d&uuml;p m&uuml;cadele vererek meşru bildikleri o ideal h&uuml;k&uuml;metini kurabilirler miydi? Veya o zamanın şartlarında d&uuml;ş&uuml;n&uuml;lebilecek en iyi &ccedil;&ouml;z&uuml;m yolu, dinin bekasını korumak ve mevcut durumu ıslah etmek hedefini g&uuml;derek zalim halife ve sultanlarla işbirliği yapmak mıydı?\r\n\r\n\r\n	Din &acirc;limlerinin takip ettikleri y&ouml;ntemi, i&ccedil;inde bulundukları d&ouml;nemin mevcut şartlarını değerlendirilmesine bağlıdır. Allame Meclisi gibi &acirc;limler konusunda da hakikat b&ouml;yledir. Bu kısımdan olan Şia fakihleri, İmamların (a.s) zalim halifelerle yapmış oldukları işbirliklerini ve hakeza İslam d&uuml;nyasının siyasi mesele ve sorunlarını, zalim h&uuml;k&uuml;metlerin varlığını ger&ccedil;ek&ccedil;i bir bakışla g&ouml;z &ouml;n&uuml;nde bulundurarak mevcut durumu ıslah etme girişiminde bulunmuşlardır. Ş&ouml;yle ki: Onlarla muaşeret edip işbirliği yoluyla, onların zahiri g&uuml;&ccedil;lerinden yararlanıp toplumun hidayeti ve ıslah edilmesi ve &ouml;zellikle dinin g&uuml;&ccedil;lendirilip Şia mezhebinin yayılması ve nispi de olsa toplumsal adaletin ger&ccedil;ekleşmesi i&ccedil;in uğraşmış ve &ccedil;aba sarf etmişlerdir. Buna binaen din &acirc;limleri bu y&ouml;ntemi se&ccedil;erek, bir yere kadar zikredilen kendi hedeflerine ulaşmışlardır ki bu y&ouml;ntem, İmam Ali (a.s) &ccedil;ağından tutunda İslam tarihi boyunca reva&ccedil;ta ve uygulanan bir y&ouml;ntemdi. Bu alanda zalim halife ve sultanların h&uuml;k&uuml;metlerinde yer alan birka&ccedil; Masum İmam(a.s)&rsquo;ın ve Şia &acirc;liminin &ouml;rneğine işaret edilebilir:\r\n\r\n\r\n	1.İmam Ali(a.s)&rsquo;nin, &uuml;&ccedil; halife h&uuml;k&uuml;metiyle işbirliği yapması. 2. Mansur Devaniki&rsquo;nin h&uuml;k&uuml;met d&ouml;nemlerinde İmam Cafer Sadık (a.s)&rsquo;ın sahabelerinden Abdullah Necaşi&rsquo;nin Ahvaz emirliğini kabul etmesi. 3. Harun Reşit&rsquo;in hilafeti d&ouml;neminde, İmam Musa Kazım (a.s)&rsquo;ın tavsiyesi &uuml;zerine Ali b. Yaktin&rsquo;in vezirliği kabul etmesi. 4. İmam Rıza (a.s)&rsquo;nın, Abbasi halifesi Mensur&rsquo;un veliahtlığını kabul etmesi. 5. Nasir&uuml;ddin Tusi&rsquo;nin, Moğul h&uuml;k&uuml;mdarı Halag&ucirc;&rsquo;nun saltanat sisteminde vezirliği kabul etmesi ve&hellip; sonunda Muhakkık Kerki, Şeyh Baha&icirc;, birinci Meclisi (baba) ve ikinci meclisi (oğul) ve&hellip; gibi Safevi h&uuml;k&uuml;meti siyasetinde yer almış ve h&uuml;k&uuml;met tarafından siyasi mezhebi atanmaları kabul etmiş meşhur Şia alimlerini buna &ouml;rnek g&ouml;sterebiliriz.\r\n\r\n\r\n	Buna binaen Safevi padişahları d&ouml;neminde &acirc;limlerin padişahlarla yapmış oldukları işbirlik&ccedil;ileri o &acirc;limlerin makama olan tamahlarından dolayı değil, tesis edilmiş ve oluşum i&ccedil;inde olan yeni Şia devletinin korunması i&ccedil;in işbirliği yapmışlardır. Şia&rsquo;nın tarih boyunca genellikle siyasi m&uuml;nzeviliği dikkate alındığında bu işbirliğinin zarureti daha bir belirginlik kazanır. Elbette &acirc;limlerin padişahlarla irtibatı, yalnızca onların Şia mezhebinin tebliğini yapmaları, din b&ouml;l&uuml;mleri sahasını genişletmeleri ve Şia temelini yayıp g&uuml;&ccedil;lendirmeleriyle sınırlıdır.\r\n\r\n\r\n	Bu konu hakkında daha fazla bilgi edinmek i&ccedil;in aşağıdaki kaynaklara m&uuml;racaat ediniz:\r\n\r\n\r\n	1. Mururi ber endişe&rsquo;i siyasi Allame Meclisi.\r\n\r\n\r\n	2. Mecelle&rsquo;i H&uuml;k&uuml;meti Siyasi, sayı: 20, Sultan Muhammedi, Ebu&rsquo;l Fezl; Mururi ber zendegiyi siyasi Allame Muhammed Bakır Meclisi.\r\n\r\n\r\n	3. http://noorportal.net/951/1254/1304/6009/34715.aspx\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	4.www.hawzah.net/Hawzah/Articles/Articl\r\n\r\n\r\n	\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;---------------\r\n\r\n\r\n	\r\n	[1] Behram Nejat, Muhsin, &ldquo; Safaviye der gostere&rsquo;i tarihi iran zemin&rdquo;, s. 99; (Makale&rsquo;i huviyeti siyasiyi devleti safavi), intişarati sutude, daneşgahi Tebriz, 1383 şemsi.'),(543,'tr541','<p>\r\n	Eğer hayız olan kadının hayız g&uuml;nlerinin miktarı &uuml;&ccedil; g&uuml;n olur ve &uuml;&ccedil;e b&ouml;l&uuml;n&uuml;rse kişi birinci b&ouml;l&uuml;mde hayız halindeki hanımıyla &ouml;nden cima ederse ihtiyati vacip gereğince on sekiz nohut miktarı ağılıkta altın kefaret olarak fakirlere vermelidir. İkinci b&ouml;l&uuml;m&uuml;nde (yani hayızın ikinci g&uuml;n&uuml;nde) cima ederse dokuz nohut miktarınca ve eğer &uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;mde (yani &uuml;&ccedil;&uuml;nc&uuml; g&uuml;nde) cima ederse d&ouml;rt nohut miktarınca altın kefaret olarak fakire vermelidir.[1] On sekiz nohut şer&rsquo;i olarak bir miskal veya d&ouml;rt bu&ccedil;uk (4/5) gram miktarındadır.[2]</p>\r\n\r\n<p>\r\n	Hatırlatılması gerekir ki, zikredilen konuyla alakalı kefaret hususunda m&uuml;&ccedil;tehitler arasında ihtilaf var. Detaylı bilgi almak i&ccedil;in dip notta verilen kaynağa m&uuml;racaat edebilirsiniz..</p>\r\n\r\n<p>\r\n	------------<br />\r\n	[1] &ldquo;Tevzi&uuml;&rsquo;l-mesai (el-muhaşi-İmam Humeyni)&rdquo;, s. 261, mesele 452.</p>\r\n\r\n<p>\r\n	[2] A.g.e.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Eğer hayız olan kadının hayız g&uuml;nlerinin miktarı &uuml;&ccedil; g&uuml;n olur ve &uuml;&ccedil;e b&ouml;l&uuml;n&uuml;rse kişi birinci b&ouml;l&uuml;mde hayız halindeki hanımıyla &ouml;nden cima ederse ihtiyati vacip gereğince on sekiz nohut miktarı ağılıkta altın kefaret olarak fakirlere vermelidir. İkinci b&ouml;l&uuml;m&uuml;nde (yani hayızın ikinci g&uuml;n&uuml;nde) cima ederse dokuz nohut miktarınca ve eğer &uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;mde (yani &uuml;&ccedil;&uuml;nc&uuml; g&uuml;nde) cima ederse d&ouml;rt nohut miktarınca altın kefaret olarak fakire vermelidir.[1] On sekiz nohut şer&rsquo;i olarak bir miskal veya d&ouml;rt bu&ccedil;uk (4/5) gram miktarındadır.[2]\r\n\r\n\r\n	Hatırlatılması gerekir ki, zikredilen konuyla alakalı kefaret hususunda m&uuml;&ccedil;tehitler arasında ihtilaf var. Detaylı bilgi almak i&ccedil;in dip notta verilen kaynağa m&uuml;racaat edebilirsiniz..\r\n\r\n\r\n	------------\r\n	[1] &ldquo;Tevzi&uuml;&rsquo;l-mesai (el-muhaşi-İmam Humeyni)&rdquo;, s. 261, mesele 452.\r\n\r\n\r\n	[2] A.g.e.','Bu sorunun ayrıntılı cevabı yoktur.'),(544,'tr540','<p>\r\n	&ldquo;Hicap&rdquo; l&uuml;gatinin istifade edilmesinin anlamı ille de maddi anlamında kullanılması gerekmemektedir. Zira hem akli ve hem nakli delillerle Allah&rsquo;ı maddi olduğunu kabul etmek imkansızdır.[1] Bu nedenle &ldquo;hicap&rdquo; kelimesinin maddi bir anlamı olamaz. Diğer ayetlerde kullanılıp maddi anlamına gelmediği gibi. &ldquo;Kur&rsquo;an okuduğunda, seninle ahirete inanmayanların arasına gizli bir hicap (perde) &ccedil;ekeriz&rdquo;.[2]&nbsp;&nbsp;&nbsp; S&ouml;z konusu olan ayette de m&uuml;fessirler &ldquo;mahcubun&rdquo; kelimesini mahrum bırakılacak şeklinde mana etmişlerdir.[3] Ş&ouml;yle ki onlar Allahın rahmetinden, kerametinden, ihsanından ve Allaha yakınlaşmaktan mahrum bırakılacaklardır.[4] Dolayısıyla maddi anlam taşıyacak bir anlam kendisinden istifade edilmez.</p>\r\n\r\n<p>\r\n	Sonu&ccedil; itibariyle ayetin anlamı ş&ouml;yledir: &ldquo;onların sandıkları gibi değildir. Onlar o g&uuml;nde (kıyamet g&uuml;n&uuml;nde Allahın rahmet, kerem ve ihsanından) mahrum kalacaklardır&rdquo;.[5]<br />\r\n	-------------</p>\r\n\r\n<p>\r\n	[1] Konuyla ilgili daha fazla bilgi i&ccedil;in bkz: &ldquo;1286 (sayt: 1330); (saht: 2359)&rdquo;.</p>\r\n\r\n<p>\r\n	[2] İsra, 45.</p>\r\n\r\n<p>\r\n	[3] Konuyla ilgili daha fazla bilgi i&ccedil;in bkz: &ldquo;6838 (sayt: 6928)&rdquo;.</p>\r\n\r\n<p>\r\n	[4] Taberisi, Fazl B. Hasan, &ldquo;Mecmeul-Beyan Fi Tefsiril-Kuran&rdquo;, Taharan: Nasır Husru,&rdquo;1372, şemsi, c. 10, s. 679; H&uuml;seyni Hemedani Seyit Muhammed H&uuml;seyin, &ldquo;Envar-i Dırahşan&rdquo;, baskı, 1, Tahran: neşri katabfuruşi L&uuml;tfi, 1404, kameri, c. 18, s. 44; Mekarimi Şirazi, Nasır, &ldquo;Tefsiri N&uuml;m&uuml;ne&rdquo;baskı, 1, Tahran: darul kutubil islamiye, 1374, şemsi, c. 26, s. 263.</p>\r\n\r\n<p>\r\n	[5] Mutaffifin, 15.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','&ldquo;Hicap&rdquo; l&uuml;gatinin istifade edilmesinin anlamı ille de maddi anlamında kullanılması gerekmemektedir. Zira hem akli ve hem nakli delillerle Allah&rsquo;ı maddi olduğunu kabul etmek imkansızdır.[1] Bu nedenle &ldquo;hicap&rdquo; kelimesinin maddi bir anlamı olamaz. Diğer ayetlerde kullanılıp maddi anlamına gelmediği gibi. &ldquo;Kur&rsquo;an okuduğunda, seninle ahirete inanmayanların arasına gizli bir hicap (perde) &ccedil;ekeriz&rdquo;.[2]&nbsp;&nbsp;&nbsp; S&ouml;z konusu olan ayette de m&uuml;fessirler &ldquo;mahcubun&rdquo; kelimesini mahrum bırakılacak şeklinde mana etmişlerdir.[3] Ş&ouml;yle ki onlar Allahın rahmetinden, kerametinden, ihsanından ve Allaha yakınlaşmaktan mahrum bırakılacaklardır.[4] Dolayısıyla maddi anlam taşıyacak bir anlam kendisinden istifade edilmez.\r\n\r\n\r\n	Sonu&ccedil; itibariyle ayetin anlamı ş&ouml;yledir: &ldquo;onların sandıkları gibi değildir. Onlar o g&uuml;nde (kıyamet g&uuml;n&uuml;nde Allahın rahmet, kerem ve ihsanından) mahrum kalacaklardır&rdquo;.[5]\r\n	-------------\r\n\r\n\r\n	[1] Konuyla ilgili daha fazla bilgi i&ccedil;in bkz: &ldquo;1286 (sayt: 1330); (saht: 2359)&rdquo;.\r\n\r\n\r\n	[2] İsra, 45.\r\n\r\n\r\n	[3] Konuyla ilgili daha fazla bilgi i&ccedil;in bkz: &ldquo;6838 (sayt: 6928)&rdquo;.\r\n\r\n\r\n	[4] Taberisi, Fazl B. Hasan, &ldquo;Mecmeul-Beyan Fi Tefsiril-Kuran&rdquo;, Taharan: Nasır Husru,&rdquo;1372, şemsi, c. 10, s. 679; H&uuml;seyni Hemedani Seyit Muhammed H&uuml;seyin, &ldquo;Envar-i Dırahşan&rdquo;, baskı, 1, Tahran: neşri katabfuruşi L&uuml;tfi, 1404, kameri, c. 18, s. 44; Mekarimi Şirazi, Nasır, &ldquo;Tefsiri N&uuml;m&uuml;ne&rdquo;baskı, 1, Tahran: darul kutubil islamiye, 1374, şemsi, c. 26, s. 263.\r\n\r\n\r\n	[5] Mutaffifin, 15.','Bu sorunun ayrıntılı cevabı yoktur.'),(545,'tr539','<p>\r\n	Bu kelime ve onun t&uuml;revleri kur&rsquo;anı kerimin diğer ayetlerinde de zikredilmiştir.[1] Saf kelimesinin anlamı eşyayı doğru hat &uuml;zerinde yan yana koyma anlamındadır. İnsanların saf tutukları ve ağa&ccedil;ların yan yana dizmesi gibi.[2] Ayeti kerimede &ldquo;seffen&rdquo; kelimesi edebi bakımından melekler i&ccedil;in haldır. (Yani meleklerin haletlerini belirliyor). Anlam bakımından ise m&uuml;fessirler farklı manalar zikretmişlerdir. Burada bir ka&ccedil;ını a&ccedil;ıklayacağız:</p>\r\n\r\n<p>\r\n	1-&nbsp;&nbsp; Maksat şudur: Melekler farklı saflarda gelecekler. Muhtelif saflar halinde olmaları onların sahip oldukları mertebelere ve derecelere g&ouml;re şekillenmiştir.[3]</p>\r\n\r\n<p>\r\n	2-&nbsp;&nbsp; Maksat her g&ouml;kte bulunan meleklerdir. Dolayısıyla sırasına g&ouml;re cinleri ve insanları ihata etmiş bir şekilde saflara durmuşlardır.[4]</p>\r\n\r\n<p>\r\n	3-&nbsp;&nbsp; Bazı m&uuml;fessirler de meleklerin saf şeklinde olmalarını cemaatle namaz kılan kimselerin bir diğerinin arkasında saf bağladıkları saflara benzetmişler.[5]</p>\r\n\r\n<p>\r\n	Bu sorunun detaylı cevabı yoktur.</p>\r\n\r\n<p>\r\n	-----------<br />\r\n	[1] Kehf, 48; Taha, 64; Hac, 36 ve&hellip; .</p>\r\n\r\n<p>\r\n	[2] Rhgib-i İsfehani, &ldquo;El-Mufredat Fi Garibil-Kuran&rdquo;, Dımışk/Beyfur: darul-ilm daruş-Şamiye&rdquo;, s. 486.</p>\r\n\r\n<p>\r\n	[3] Rhgib-i İsfehani, &ldquo;El-Mufredat Fi Garibil-Kuran&rdquo;, Dımışk/Beyrut: darul-ilm daruş-Şamiye&rdquo;,</p>\r\n\r\n<p>\r\n	[4] Beydavi, Abdullah b. &Ouml;ner, &ldquo;Envaru&rsquo;l-Tenzil Ve Esraru&rsquo;t-Tevil&rdquo;, Beyrut: daru ihyau et-turasu el-arabi, 1407, k. c. 5, s. 311.</p>\r\n\r\n<p>\r\n	[5] Zemahşeri, Mahmut, &ldquo;el-keşşaf an hakaiki gavamidi et-tenzil&rdquo;, bayrut: darul-kutubil- Arabi, 1407, k. c. 4, s. 751.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Bu kelime ve onun t&uuml;revleri kur&rsquo;anı kerimin diğer ayetlerinde de zikredilmiştir.[1] Saf kelimesinin anlamı eşyayı doğru hat &uuml;zerinde yan yana koyma anlamındadır. İnsanların saf tutukları ve ağa&ccedil;ların yan yana dizmesi gibi.[2] Ayeti kerimede &ldquo;seffen&rdquo; kelimesi edebi bakımından melekler i&ccedil;in haldır. (Yani meleklerin haletlerini belirliyor). Anlam bakımından ise m&uuml;fessirler farklı manalar zikretmişlerdir. Burada bir ka&ccedil;ını a&ccedil;ıklayacağız:\r\n\r\n\r\n	1-&nbsp;&nbsp; Maksat şudur: Melekler farklı saflarda gelecekler. Muhtelif saflar halinde olmaları onların sahip oldukları mertebelere ve derecelere g&ouml;re şekillenmiştir.[3]\r\n\r\n\r\n	2-&nbsp;&nbsp; Maksat her g&ouml;kte bulunan meleklerdir. Dolayısıyla sırasına g&ouml;re cinleri ve insanları ihata etmiş bir şekilde saflara durmuşlardır.[4]\r\n\r\n\r\n	3-&nbsp;&nbsp; Bazı m&uuml;fessirler de meleklerin saf şeklinde olmalarını cemaatle namaz kılan kimselerin bir diğerinin arkasında saf bağladıkları saflara benzetmişler.[5]\r\n\r\n\r\n	Bu sorunun detaylı cevabı yoktur.\r\n\r\n\r\n	-----------\r\n	[1] Kehf, 48; Taha, 64; Hac, 36 ve&hellip; .\r\n\r\n\r\n	[2] Rhgib-i İsfehani, &ldquo;El-Mufredat Fi Garibil-Kuran&rdquo;, Dımışk/Beyfur: darul-ilm daruş-Şamiye&rdquo;, s. 486.\r\n\r\n\r\n	[3] Rhgib-i İsfehani, &ldquo;El-Mufredat Fi Garibil-Kuran&rdquo;, Dımışk/Beyrut: darul-ilm daruş-Şamiye&rdquo;,\r\n\r\n\r\n	[4] Beydavi, Abdullah b. &Ouml;ner, &ldquo;Envaru&rsquo;l-Tenzil Ve Esraru&rsquo;t-Tevil&rdquo;, Beyrut: daru ihyau et-turasu el-arabi, 1407, k. c. 5, s. 311.\r\n\r\n\r\n	[5] Zemahşeri, Mahmut, &ldquo;el-keşşaf an hakaiki gavamidi et-tenzil&rdquo;, bayrut: darul-kutubil- Arabi, 1407, k. c. 4, s. 751.','Bu sorunun ayrıntılı cevabı yoktur.'),(546,'tr538','<p>\r\n	<span>Rivayette zikredilen &ldquo;hucze&rdquo; kelimesinden maksat, d&uuml;nyada bizim ile Allah, Resul&uuml;llah (s.a.a.) ve imamlar (a.s.) arasında var olan sebeplerdir. Yani o sebeplere temess&uuml;k etmek ve bağlamak anlamındadır. S&ouml;z konusu olan sebepler şunlardan ibarettir: din, ahlak ve g&uuml;zel amellerdir. Eğer insanlar İslam dinini takip ederler, g&uuml;zel ahlak ve Salih ameller işlerler onların amelleri kıyamet g&uuml;n&uuml;nde ilahi nurlar şeklinde tecelli ve şekil (temess&uuml;l) alırlar.</span></p>\r\n','<p>\r\n	<br />\r\n	Bu rivayet Şia&rsquo;nın farklı ve muhtelif kaynak kitaplarında Muhammed b. Hanefiye&rsquo;den nakledilmiştir. Muhammed b. Hanefiye İmam Ali&rsquo;nin ş&ouml;yle buyurduğunu s&ouml;yler: &ldquo;Kıyamet g&uuml;n&uuml;nde Allahın Resul&uuml; Allahın Hucze&rdquo;sinden, biz Peygamberimizin Hucze&rsquo;sinden, Şialarımızda bizim Hucze&rsquo;mizden tutacaklardır&rdquo;. Ben kendisinden ey emirel-M&uuml;minin &ldquo;hucze&rdquo; nedir diye sorudum? İmam cevaben; Allahın kendisi &ldquo;hucze&rdquo; ve benzer şeylerle vasıflandırılmasından &ccedil;ok daha y&uuml;cedir. Ama Allahın resul&uuml; (s.a.a) Allahın emrinden, Muhammed&rsquo;in alı olan bizde kendi Peygamberimizin ve Şia&rsquo;larımız da bizim emrimizi tutacaklar&rdquo; [1] buyurdu. Bazı rivayetlerde &ldquo;hucze&rdquo; &ldquo;din&rdquo; şeklinde tabir ve tefsir edilmiştir.[2]</p>\r\n\r\n<p>\r\n	İmam Rıza (a.s.) &ldquo;hucze&rdquo;yi ş&ouml;yle mana etmiştir: &ldquo;Kıyamet g&uuml;n&uuml;nde Allahın Resul&uuml; (s.a.a) Allahın Hucze&rdquo;sinden, biz Peygamberimizin Hucze&rsquo;sinden, Şialarımızda bizim Hucze&rsquo;mizden tutacaklardır&rdquo;. Sonra ş&ouml;yle buyurdu: &ldquo;Hucze&rsquo;den maksat nurdur&rdquo; dedi.[3]</p>\r\n\r\n<p>\r\n	Rivayetlerde zikredilen &ldquo;hucze&rdquo; kelimesinden maksat, d&uuml;nyada bizim ile Allah, Resul&uuml;llah (s.a.a.) ve imamlar (a.s.) arasında var olan sebeplerdir. Yani o sebeplere temess&uuml;k etmek onlara bağlamak anlamındadır. S&ouml;z konusu olan sebepler şunlardan ibarettir: din, ahlak ve g&uuml;zel amellerdir. Eğer insanlar İslam dinini takip ederler, g&uuml;zel ahlak ve Salih ameller işlerlerse onların amelleri kıyamet g&uuml;n&uuml;nde ilahi nurlar şeklinde tecelli ve şekil (temess&uuml;l) alırlar. Buna binaen birinci rivayette kıyamet g&uuml;n&uuml;nde peygamber tarafından &ldquo;hucze&rdquo;ye temess&uuml;k etmenin anlamı şudur: Hz. Resuli Ekrem ilahi emirlere temess&uuml;k edildiğini s&ouml;yler ve bununla burhan sunar. İkinci rivayette olan nurdan maksat şudur ki din, g&uuml;zel ahlak ve g&uuml;zel amellere manevi nura sahiptirler ve bunlar kıyamet g&uuml;n&uuml;nde insanlar i&ccedil;in zahir olacaklar.[4]</p>\r\n\r\n<p>\r\n	Sonu&ccedil; itibariyle rivayetlerde zikredilen &ldquo;hucze&rdquo;den maksat şudur: Allah tarafından vahiy yoluyla peygambere (s.a.a) nazil olan ilahi emirler ve ilahi d&uuml;sturlardır. Ki Peygamber de (s.a.a) onları insanlara ulaştırmıştır. Peygamberden (s.a.a) sonra masumlar (s.a.) kanalıyla sonraki insanlara ulaştırılmış. Eğer bir kimse onları takip eder Allahın kitabı ve pak ve tertemiz kılınmış Ehlibeyt&rsquo;in (a.s.) belirtmiş olduğu &ccedil;er&ccedil;evede hareket ederlerse hem d&uuml;nyada ve hem de ahirette kendi saadetine ve mutluluğuna varırlar. Ve bu bağlılık ve temess&uuml;k insanları Allahın &ccedil;etin olan cehennem azabından alı koyar.[5]<br />\r\n	----------</p>\r\n\r\n<p>\r\n	[1] Meclisi, &ldquo;Biharu&rsquo;l-Envar&rdquo;, L&uuml;bnan/Beyrut: m&uuml;esesei el-vefa, 1404, c. 4, 24.</p>\r\n\r\n<p>\r\n	[2] Şeyh Saduk, &ldquo;et-tevhid&rdquo;, baskı, 1, Kum: camiatu muderrsin, 1397, k. s. 166.</p>\r\n\r\n<p>\r\n	[3] &ldquo;Biharu&rsquo;l-Envar&rdquo;, c. 4, s. 25.</p>\r\n\r\n<p>\r\n	[4] A.g.e.</p>\r\n\r\n<p>\r\n	[5] Zira &ldquo;hucze&rdquo; kelimesi aslı itibariyle men ve &ldquo;iki şeyi bir birinden ayıran&rdquo; şey anlamındadır. Hucze l&uuml;gatte pantolonun kemer yerlerine denilmektedir. (&ldquo;el-ayn&rdquo;, &ldquo;el-hucze&rdquo;, &ldquo;lisanu&rsquo;l-arap&rdquo;, h-c-z, ve &ldquo;el-hucze&rdquo;, &ldquo;ferhengi ebcedi arab-farisi&rdquo;, &ldquo;el-hucze&rdquo; kelimesine m&uuml;racaat edebilirsiniz). Bu nedenle rivayetlerde hucze tabir edilmiştir.</p>\r\n','Rivayette zikredilen &ldquo;hucze&rdquo; kelimesinden maksat, d&uuml;nyada bizim ile Allah, Resul&uuml;llah (s.a.a.) ve imamlar (a.s.) arasında var olan sebeplerdir. Yani o sebeplere temess&uuml;k etmek ve bağlamak anlamındadır. S&ouml;z konusu olan sebepler şunlardan ibarettir: din, ahlak ve g&uuml;zel amellerdir. Eğer insanlar İslam dinini takip ederler, g&uuml;zel ahlak ve Salih ameller işlerler onların amelleri kıyamet g&uuml;n&uuml;nde ilahi nurlar şeklinde tecelli ve şekil (temess&uuml;l) alırlar.','Bu rivayet Şia&rsquo;nın farklı ve muhtelif kaynak kitaplarında Muhammed b. Hanefiye&rsquo;den nakledilmiştir. Muhammed b. Hanefiye İmam Ali&rsquo;nin ş&ouml;yle buyurduğunu s&ouml;yler: &ldquo;Kıyamet g&uuml;n&uuml;nde Allahın Resul&uuml; Allahın Hucze&rdquo;sinden, biz Peygamberimizin Hucze&rsquo;sinden, Şialarımızda bizim Hucze&rsquo;mizden tutacaklardır&rdquo;. Ben kendisinden ey emirel-M&uuml;minin &ldquo;hucze&rdquo; nedir diye sorudum? İmam cevaben; Allahın kendisi &ldquo;hucze&rdquo; ve benzer şeylerle vasıflandırılmasından &ccedil;ok daha y&uuml;cedir. Ama Allahın resul&uuml; (s.a.a) Allahın emrinden, Muhammed&rsquo;in alı olan bizde kendi Peygamberimizin ve Şia&rsquo;larımız da bizim emrimizi tutacaklar&rdquo; [1] buyurdu. Bazı rivayetlerde &ldquo;hucze&rdquo; &ldquo;din&rdquo; şeklinde tabir ve tefsir edilmiştir.[2]\r\n\r\n\r\n	İmam Rıza (a.s.) &ldquo;hucze&rdquo;yi ş&ouml;yle mana etmiştir: &ldquo;Kıyamet g&uuml;n&uuml;nde Allahın Resul&uuml; (s.a.a) Allahın Hucze&rdquo;sinden, biz Peygamberimizin Hucze&rsquo;sinden, Şialarımızda bizim Hucze&rsquo;mizden tutacaklardır&rdquo;. Sonra ş&ouml;yle buyurdu: &ldquo;Hucze&rsquo;den maksat nurdur&rdquo; dedi.[3]\r\n\r\n\r\n	Rivayetlerde zikredilen &ldquo;hucze&rdquo; kelimesinden maksat, d&uuml;nyada bizim ile Allah, Resul&uuml;llah (s.a.a.) ve imamlar (a.s.) arasında var olan sebeplerdir. Yani o sebeplere temess&uuml;k etmek onlara bağlamak anlamındadır. S&ouml;z konusu olan sebepler şunlardan ibarettir: din, ahlak ve g&uuml;zel amellerdir. Eğer insanlar İslam dinini takip ederler, g&uuml;zel ahlak ve Salih ameller işlerlerse onların amelleri kıyamet g&uuml;n&uuml;nde ilahi nurlar şeklinde tecelli ve şekil (temess&uuml;l) alırlar. Buna binaen birinci rivayette kıyamet g&uuml;n&uuml;nde peygamber tarafından &ldquo;hucze&rdquo;ye temess&uuml;k etmenin anlamı şudur: Hz. Resuli Ekrem ilahi emirlere temess&uuml;k edildiğini s&ouml;yler ve bununla burhan sunar. İkinci rivayette olan nurdan maksat şudur ki din, g&uuml;zel ahlak ve g&uuml;zel amellere manevi nura sahiptirler ve bunlar kıyamet g&uuml;n&uuml;nde insanlar i&ccedil;in zahir olacaklar.[4]\r\n\r\n\r\n	Sonu&ccedil; itibariyle rivayetlerde zikredilen &ldquo;hucze&rdquo;den maksat şudur: Allah tarafından vahiy yoluyla peygambere (s.a.a) nazil olan ilahi emirler ve ilahi d&uuml;sturlardır. Ki Peygamber de (s.a.a) onları insanlara ulaştırmıştır. Peygamberden (s.a.a) sonra masumlar (s.a.) kanalıyla sonraki insanlara ulaştırılmış. Eğer bir kimse onları takip eder Allahın kitabı ve pak ve tertemiz kılınmış Ehlibeyt&rsquo;in (a.s.) belirtmiş olduğu &ccedil;er&ccedil;evede hareket ederlerse hem d&uuml;nyada ve hem de ahirette kendi saadetine ve mutluluğuna varırlar. Ve bu bağlılık ve temess&uuml;k insanları Allahın &ccedil;etin olan cehennem azabından alı koyar.[5]\r\n	----------\r\n\r\n\r\n	[1] Meclisi, &ldquo;Biharu&rsquo;l-Envar&rdquo;, L&uuml;bnan/Beyrut: m&uuml;esesei el-vefa, 1404, c. 4, 24.\r\n\r\n\r\n	[2] Şeyh Saduk, &ldquo;et-tevhid&rdquo;, baskı, 1, Kum: camiatu muderrsin, 1397, k. s. 166.\r\n\r\n\r\n	[3] &ldquo;Biharu&rsquo;l-Envar&rdquo;, c. 4, s. 25.\r\n\r\n\r\n	[4] A.g.e.\r\n\r\n\r\n	[5] Zira &ldquo;hucze&rdquo; kelimesi aslı itibariyle men ve &ldquo;iki şeyi bir birinden ayıran&rdquo; şey anlamındadır. Hucze l&uuml;gatte pantolonun kemer yerlerine denilmektedir. (&ldquo;el-ayn&rdquo;, &ldquo;el-hucze&rdquo;, &ldquo;lisanu&rsquo;l-arap&rdquo;, h-c-z, ve &ldquo;el-hucze&rdquo;, &ldquo;ferhengi ebcedi arab-farisi&rdquo;, &ldquo;el-hucze&rdquo; kelimesine m&uuml;racaat edebilirsiniz). Bu nedenle rivayetlerde hucze tabir edilmiştir.'),(547,'tr563','<p>\r\n	İki namhrem arasındaki ilişki konusu &ccedil;ok geniş olup, bazılarının kesinlikle sakıncası yoktur. Soruda belirsizlikler olmasıyla birlikte yinede birka&ccedil; a&ccedil;ından ona cevap verebiliriz.</p>\r\n\r\n<p>\r\n	Namhremler Arasındaki İlişkilere Ait Hadisler</p>\r\n\r\n<p>\r\n	1- Kafi&rsquo;de kendi senediyle Saadu&rsquo;l Eskaf&rsquo;tan İmam Bakır&rsquo;ın ş&ouml;yle buyurduğunu rivayet eder: &lsquo;Ensardan bir gen&ccedil;, Medine sokaklarında bir kadınla karşılaşır -o d&ouml;nemde kadınlar pe&ccedil;elerini kulaklarının arkasına atarlardı- kadın yanından ge&ccedil;tikten sonra onu takip etmeye başladı. Dar bir sokağa d&ouml;nerken duvardan &ccedil;ıkmış bir kemik veya bir cam par&ccedil;ası bu gencin y&uuml;z&uuml;n&uuml; par&ccedil;aladı. Kadın g&ouml;zden kaybolunca kanının g&ouml;ğs&uuml;ne ve elbisesine aktığını farketti. Kendi kendisine dedi ki: &lsquo;Andolsun Allah&rsquo;a Resulullah&rsquo;ın (s.a.a) yanına gidip bu olayı anlatacağım.&rsquo; Gen&ccedil; Resulullah&rsquo;ın yanına gitti. Resulullah onu g&ouml;r&uuml;nce &lsquo;Ne oldu?&rsquo; diye sordu. O da başından ge&ccedil;eni anlattı. Bunun &uuml;zerine Cebrail şu ayeti getirdi:[1] &lsquo;İnanan erkeklere s&ouml;yle: G&ouml;zlerini haramdan sakınsınlar, ırzlarını korusunlar, bu, sizin i&ccedil;in daha temizdir. Ş&uuml;phesiz Allah, yaptıklarından haberdardır.&rsquo;[2]&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	2- Resulullah buyuruyor: &lsquo;Kıyamette şu &uuml;&ccedil; g&ouml;z&uuml;n dışında b&uuml;t&uuml;n g&ouml;zler ağlayacaktır: Allah korkusundan ağlayan g&ouml;z, Allah&rsquo;ın haram ettiği şeylere (namahreme haram şekilde) bakmayan g&ouml;z ve Allah yolunda yatmayan g&ouml;z.&rsquo;[3]</p>\r\n\r\n<p>\r\n	3- İmam Rıza (a.s) buyuruyor: &lsquo;Evli ve bekar kadınların sa&ccedil;larına bakmak m&uuml;minlere haramdır. &Ccedil;&uuml;nk&uuml; şehvetin tahrik olmasına ve fesada neden olur.&rsquo;[4]</p>\r\n\r\n<p>\r\n	Soru:1044 (Site:1110): İslam ve Kızla Oğlan Arasındaki Doğru İlişkiler.</p>\r\n\r\n<p>\r\n	Soru:6669 (Site:6745): Kızla Oğlanın İlişkisi. &nbsp;<br />\r\n	-------------</p>\r\n\r\n<p>\r\n	[1] -Tababatabai, Muhammed H&uuml;seyin, el-Mizan (Fars&ccedil;a terc&uuml;mesi), c.15, s.160, Defter-i İntişarat-ı İslami, Kum, HŞ.1374</p>\r\n\r\n<p>\r\n	[2] -Nur/30</p>\r\n\r\n<p>\r\n	[3] -Meşhedi, Muhammed, Kenzu&rsquo;d Dakaik ve Bahru&rsquo;l Garaib, c.9, s.278, Sazman-ı İntişarat-ı Vizaret-i İrşad, Tahran, HŞ.1368</p>\r\n\r\n<p>\r\n	[4] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.101, s.34, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','İki namhrem arasındaki ilişki konusu &ccedil;ok geniş olup, bazılarının kesinlikle sakıncası yoktur. Soruda belirsizlikler olmasıyla birlikte yinede birka&ccedil; a&ccedil;ından ona cevap verebiliriz.\r\n\r\n\r\n	Namhremler Arasındaki İlişkilere Ait Hadisler\r\n\r\n\r\n	1- Kafi&rsquo;de kendi senediyle Saadu&rsquo;l Eskaf&rsquo;tan İmam Bakır&rsquo;ın ş&ouml;yle buyurduğunu rivayet eder: &lsquo;Ensardan bir gen&ccedil;, Medine sokaklarında bir kadınla karşılaşır -o d&ouml;nemde kadınlar pe&ccedil;elerini kulaklarının arkasına atarlardı- kadın yanından ge&ccedil;tikten sonra onu takip etmeye başladı. Dar bir sokağa d&ouml;nerken duvardan &ccedil;ıkmış bir kemik veya bir cam par&ccedil;ası bu gencin y&uuml;z&uuml;n&uuml; par&ccedil;aladı. Kadın g&ouml;zden kaybolunca kanının g&ouml;ğs&uuml;ne ve elbisesine aktığını farketti. Kendi kendisine dedi ki: &lsquo;Andolsun Allah&rsquo;a Resulullah&rsquo;ın (s.a.a) yanına gidip bu olayı anlatacağım.&rsquo; Gen&ccedil; Resulullah&rsquo;ın yanına gitti. Resulullah onu g&ouml;r&uuml;nce &lsquo;Ne oldu?&rsquo; diye sordu. O da başından ge&ccedil;eni anlattı. Bunun &uuml;zerine Cebrail şu ayeti getirdi:[1] &lsquo;İnanan erkeklere s&ouml;yle: G&ouml;zlerini haramdan sakınsınlar, ırzlarını korusunlar, bu, sizin i&ccedil;in daha temizdir. Ş&uuml;phesiz Allah, yaptıklarından haberdardır.&rsquo;[2]&nbsp; &nbsp;\r\n\r\n\r\n	2- Resulullah buyuruyor: &lsquo;Kıyamette şu &uuml;&ccedil; g&ouml;z&uuml;n dışında b&uuml;t&uuml;n g&ouml;zler ağlayacaktır: Allah korkusundan ağlayan g&ouml;z, Allah&rsquo;ın haram ettiği şeylere (namahreme haram şekilde) bakmayan g&ouml;z ve Allah yolunda yatmayan g&ouml;z.&rsquo;[3]\r\n\r\n\r\n	3- İmam Rıza (a.s) buyuruyor: &lsquo;Evli ve bekar kadınların sa&ccedil;larına bakmak m&uuml;minlere haramdır. &Ccedil;&uuml;nk&uuml; şehvetin tahrik olmasına ve fesada neden olur.&rsquo;[4]\r\n\r\n\r\n	Soru:1044 (Site:1110): İslam ve Kızla Oğlan Arasındaki Doğru İlişkiler.\r\n\r\n\r\n	Soru:6669 (Site:6745): Kızla Oğlanın İlişkisi. &nbsp;\r\n	-------------\r\n\r\n\r\n	[1] -Tababatabai, Muhammed H&uuml;seyin, el-Mizan (Fars&ccedil;a terc&uuml;mesi), c.15, s.160, Defter-i İntişarat-ı İslami, Kum, HŞ.1374\r\n\r\n\r\n	[2] -Nur/30\r\n\r\n\r\n	[3] -Meşhedi, Muhammed, Kenzu&rsquo;d Dakaik ve Bahru&rsquo;l Garaib, c.9, s.278, Sazman-ı İntişarat-ı Vizaret-i İrşad, Tahran, HŞ.1368\r\n\r\n\r\n	[4] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.101, s.34, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut.','Bu sorunun ayrıntılı cevabı yoktur.'),(548,'tr562','<p>\r\n	Abdest ve gus&uuml;l alırken bedende, suyun deri ve uzuvlarına ulaşmasına engel olacak herhangi bir şeyin olmaması gerekir. Buna g&ouml;re s&uuml;rme, g&ouml;z&uuml;n i&ccedil;ine &ccedil;ekilirse abdest ve gusl&uuml;n doğruluğuna zarar vermez. Ama g&ouml;z&uuml;n etrafına veya kaşlara &ccedil;ekilirse bakılmalıdır, abdest veya gus&uuml;l uzuvlarına suyun ulaşmasına engel midir, değil midir?</p>\r\n\r\n<p>\r\n	Bu mesele fakihler arasında ihtilaflı meselelerden olduğu i&ccedil;in bizde aşağıda Hz. Ayetullah Behcet&rsquo;ten (r.a) bu konuda sorulan bir soruya yer veriyoruz:</p>\r\n\r\n<p>\r\n	&lsquo;S&uuml;rme, normalde engel sayılacak şekilde yağlı olursa ve g&ouml;z&uuml;n i&ccedil;ine değilde dışına &ccedil;ekilirse, yine gus&uuml;lden &ouml;nce var olduğuna yakin ediyorsa gusl&uuml; iade etmelidir.&rsquo;[1]&nbsp;&nbsp;&nbsp; &nbsp;<br />\r\n	------------</p>\r\n\r\n<p>\r\n	[1] -Behcet, Muhammed Taki, İstiftaat, c.1, s.232, Neşr-i Defter-i Hz. Ayetullah Behcet, Kum, 1. Baskı, HK.1428</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Abdest ve gus&uuml;l alırken bedende, suyun deri ve uzuvlarına ulaşmasına engel olacak herhangi bir şeyin olmaması gerekir. Buna g&ouml;re s&uuml;rme, g&ouml;z&uuml;n i&ccedil;ine &ccedil;ekilirse abdest ve gusl&uuml;n doğruluğuna zarar vermez. Ama g&ouml;z&uuml;n etrafına veya kaşlara &ccedil;ekilirse bakılmalıdır, abdest veya gus&uuml;l uzuvlarına suyun ulaşmasına engel midir, değil midir?\r\n\r\n\r\n	Bu mesele fakihler arasında ihtilaflı meselelerden olduğu i&ccedil;in bizde aşağıda Hz. Ayetullah Behcet&rsquo;ten (r.a) bu konuda sorulan bir soruya yer veriyoruz:\r\n\r\n\r\n	&lsquo;S&uuml;rme, normalde engel sayılacak şekilde yağlı olursa ve g&ouml;z&uuml;n i&ccedil;ine değilde dışına &ccedil;ekilirse, yine gus&uuml;lden &ouml;nce var olduğuna yakin ediyorsa gusl&uuml; iade etmelidir.&rsquo;[1]&nbsp;&nbsp;&nbsp; &nbsp;\r\n	------------\r\n\r\n\r\n	[1] -Behcet, Muhammed Taki, İstiftaat, c.1, s.232, Neşr-i Defter-i Hz. Ayetullah Behcet, Kum, 1. Baskı, HK.1428','Bu sorunun ayrıntılı cevabı yoktur.'),(549,'tr561','<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Bazı rivayetlerde <b>&lsquo;Ya Hu&rsquo;</b> <b>&lsquo;Ya Men La Huve İlla Hu&rsquo;</b> zikirinin İsm-i A&rsquo;zam olduğu belirtilmiştir. Kur&rsquo;an&rsquo;da gelen <b>&lsquo;La İlahe İlla Huve&rsquo;</b> ile <b>&lsquo;La İlahe İllallah&rsquo;</b> arasındaki fark ger&ccedil;ekte &lsquo;<b>Allah&rsquo;</b> ile &lsquo;<b>Huve&rsquo;</b> arasındaki farktan kaynaklanmaktadır.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Huve&rsquo;den (O) maksat Allah&rsquo;ın her zaman gaybda olan, tanınmayan ve vasfedilmeyen sıfatıdır. Allah&rsquo;tan maksat ise zatın b&uuml;t&uuml;n celal ve cemal sıfatlarıdır. &lsquo;La İlahe İllallah&rsquo; denildiği zaman bunun manası &lsquo;B&uuml;t&uuml;n sıfatları kendisinde toplayan Allah&rsquo;tan başka bir ilah yoktur&rsquo; demektir. Ancak bu mana &lsquo;Zat, her sıfatın dışındadır.&rsquo; y&ouml;n&uuml;ne işaret etmeden yapılan manadır. Huve denildiği zaman ise Allah kastedilmektedir (İhlas suresi), yani Allah&rsquo;ın sıfatları ile zatı birdir.</span></p>\r\n','<p>\r\n	<br />\r\n	Kur&rsquo;an-ı Kerim buyuruyor: &lsquo;Huvellahullezi La İlahe İlla Huve&rsquo; (O, bir Allah&#39;tır ki ondan başka ilah yoktur).[1] Arap&ccedil;a terkibi a&ccedil;ısından Huve zamir olsa da Allah&rsquo;ın isimlerinden bir isimdir. Ama bu ismin manası nedir?</p>\r\n\r\n<p>\r\n	Bir sıfat kemal sıfatı olsa, onu Allah&rsquo;a nisbet verdiğimizde isime d&ouml;n&uuml;ş&uuml;r. &Ouml;rneğin, ilimi zata nispet versek alim olur. O zamanda isim olur, yani ilim sıfattır, alimde isim; Kudret sıfattır, Kadir isim; Rahmet sıfattır, Rahman ve Rahim isim. Buna g&ouml;re Huve &lsquo;Allah&rsquo;ın ismidir.&rsquo; dediğimizde hangisi sıfattır, hangisi isimdir?</p>\r\n\r\n<p>\r\n	Sıfat olan, mutlak gayb&rsquo;da olandır. Mutlak gayb&rsquo;da olmak ne demektir? Yani hi&ccedil; bir varlığın zatının k&uuml;nh&uuml;ne ihata etmesi ve zatının k&uuml;nh&uuml;n&uuml; bilmesi m&uuml;mk&uuml;n değildir. Ancak buradan &lsquo;Allah&rsquo;ı tanımak&rsquo; ortaya &ccedil;ıkar ki Allah&rsquo;ı tanımanın da aşamaları vardır. Zatın k&uuml;nh&uuml;n&uuml; tanımak, yani Allahı &ouml;yle tanımak ki bu tanımanın &ouml;tesinde başka tanımanın olmaması meselesi ise başka bir meseledir. Bu da Allah&rsquo;ın zatına mahsustur. Hatta alemin ilk arifi olan Resulullah (s.a.a) bile &lsquo;Seni hakkıyla tanıyamadık&rsquo;[2] diye buyurmaktadır. Bu c&uuml;mle Huve&rsquo;nin manasıdır. Yani &lsquo;Sen&rsquo; &ouml;yle bir mertebedesin ki, benim i&ccedil;in ne kadar &lsquo;Sen&rsquo; olsanda yine de onun bir mertebesi Huve&rsquo;dir. Yani hi&ccedil; kimsenin Allah&rsquo;ın zatını ihata etmesi m&uuml;mk&uuml;n değildir. Bu y&uuml;zden O&rsquo;na &lsquo;Gaybu&rsquo;l-Guyub&rsquo; (b&uuml;t&uuml;n gaybların gaybı) denmektedir. Bu da &lsquo;Allah&rsquo;ın zatından başka hi&ccedil; bir varlık O&rsquo;na ulaşamaz ve Onu ihata edemez&rsquo; cihetine işarettir: &lsquo;Allahım! Seni ne kadar &ouml;vsemde, senin layık olduğun şekilde &ouml;vmeye g&uuml;c&uuml;m yetmez. Sen &ouml;yle birisin ki ancak kendin kendini vasfedebilirsin.&rsquo; İşte budur Huve&rsquo;nin isim olmasının manası.[3]</p>\r\n\r\n<p>\r\n	La İlahe İllallah, denildiği zaman, yani Allah&rsquo;tan başka (zatın b&uuml;t&uuml;n celal ve cemal sıfatlarını toplayandan başka) ilah yoktur demektir. Ancak bu Zat, her zaman tanınmayan olarak kalacaktır.<br />\r\n	----------</p>\r\n\r\n<p>\r\n	[1] -Haşr/23</p>\r\n\r\n<p>\r\n	[2] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.66, s.292, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1409</p>\r\n\r\n<p>\r\n	[3] -Mutahhari, Murteza, Aşinay-ı Ba Kur&rsquo;an, c.6, s.186-187, Sadra, Tahran, 14. Baskı, HŞ. 1378.</p>\r\n','Bazı rivayetlerde &lsquo;Ya Hu&rsquo; &lsquo;Ya Men La Huve İlla Hu&rsquo; zikirinin İsm-i A&rsquo;zam olduğu belirtilmiştir. Kur&rsquo;an&rsquo;da gelen &lsquo;La İlahe İlla Huve&rsquo; ile &lsquo;La İlahe İllallah&rsquo; arasındaki fark ger&ccedil;ekte &lsquo;Allah&rsquo; ile &lsquo;Huve&rsquo; arasındaki farktan kaynaklanmaktadır.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Huve&rsquo;den (O) maksat Allah&rsquo;ın her zaman gaybda olan, tanınmayan ve vasfedilmeyen sıfatıdır. Allah&rsquo;tan maksat ise zatın b&uuml;t&uuml;n celal ve cemal sıfatlarıdır. &lsquo;La İlahe İllallah&rsquo; denildiği zaman bunun manası &lsquo;B&uuml;t&uuml;n sıfatları kendisinde toplayan Allah&rsquo;tan başka bir ilah yoktur&rsquo; demektir. Ancak bu mana &lsquo;Zat, her sıfatın dışındadır.&rsquo; y&ouml;n&uuml;ne işaret etmeden yapılan manadır. Huve denildiği zaman ise Allah kastedilmektedir (İhlas suresi), yani Allah&rsquo;ın sıfatları ile zatı birdir.','Kur&rsquo;an-ı Kerim buyuruyor: &lsquo;Huvellahullezi La İlahe İlla Huve&rsquo; (O, bir Allah&#39;tır ki ondan başka ilah yoktur).[1] Arap&ccedil;a terkibi a&ccedil;ısından Huve zamir olsa da Allah&rsquo;ın isimlerinden bir isimdir. Ama bu ismin manası nedir?\r\n\r\n\r\n	Bir sıfat kemal sıfatı olsa, onu Allah&rsquo;a nisbet verdiğimizde isime d&ouml;n&uuml;ş&uuml;r. &Ouml;rneğin, ilimi zata nispet versek alim olur. O zamanda isim olur, yani ilim sıfattır, alimde isim; Kudret sıfattır, Kadir isim; Rahmet sıfattır, Rahman ve Rahim isim. Buna g&ouml;re Huve &lsquo;Allah&rsquo;ın ismidir.&rsquo; dediğimizde hangisi sıfattır, hangisi isimdir?\r\n\r\n\r\n	Sıfat olan, mutlak gayb&rsquo;da olandır. Mutlak gayb&rsquo;da olmak ne demektir? Yani hi&ccedil; bir varlığın zatının k&uuml;nh&uuml;ne ihata etmesi ve zatının k&uuml;nh&uuml;n&uuml; bilmesi m&uuml;mk&uuml;n değildir. Ancak buradan &lsquo;Allah&rsquo;ı tanımak&rsquo; ortaya &ccedil;ıkar ki Allah&rsquo;ı tanımanın da aşamaları vardır. Zatın k&uuml;nh&uuml;n&uuml; tanımak, yani Allahı &ouml;yle tanımak ki bu tanımanın &ouml;tesinde başka tanımanın olmaması meselesi ise başka bir meseledir. Bu da Allah&rsquo;ın zatına mahsustur. Hatta alemin ilk arifi olan Resulullah (s.a.a) bile &lsquo;Seni hakkıyla tanıyamadık&rsquo;[2] diye buyurmaktadır. Bu c&uuml;mle Huve&rsquo;nin manasıdır. Yani &lsquo;Sen&rsquo; &ouml;yle bir mertebedesin ki, benim i&ccedil;in ne kadar &lsquo;Sen&rsquo; olsanda yine de onun bir mertebesi Huve&rsquo;dir. Yani hi&ccedil; kimsenin Allah&rsquo;ın zatını ihata etmesi m&uuml;mk&uuml;n değildir. Bu y&uuml;zden O&rsquo;na &lsquo;Gaybu&rsquo;l-Guyub&rsquo; (b&uuml;t&uuml;n gaybların gaybı) denmektedir. Bu da &lsquo;Allah&rsquo;ın zatından başka hi&ccedil; bir varlık O&rsquo;na ulaşamaz ve Onu ihata edemez&rsquo; cihetine işarettir: &lsquo;Allahım! Seni ne kadar &ouml;vsemde, senin layık olduğun şekilde &ouml;vmeye g&uuml;c&uuml;m yetmez. Sen &ouml;yle birisin ki ancak kendin kendini vasfedebilirsin.&rsquo; İşte budur Huve&rsquo;nin isim olmasının manası.[3]\r\n\r\n\r\n	La İlahe İllallah, denildiği zaman, yani Allah&rsquo;tan başka (zatın b&uuml;t&uuml;n celal ve cemal sıfatlarını toplayandan başka) ilah yoktur demektir. Ancak bu Zat, her zaman tanınmayan olarak kalacaktır.\r\n	----------\r\n\r\n\r\n	[1] -Haşr/23\r\n\r\n\r\n	[2] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.66, s.292, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1409\r\n\r\n\r\n	[3] -Mutahhari, Murteza, Aşinay-ı Ba Kur&rsquo;an, c.6, s.186-187, Sadra, Tahran, 14. Baskı, HŞ. 1378.'),(550,'tr560','<p>\r\n	<b><i><span style=\"; FONT-SIZE: 10pt\">&lsquo;<span style=\"COLOR: black\">Ger&ccedil;ekten de sana ağır bir s&ouml;z vahyedeceğiz.&rsquo;</span></span></i></b><span style=\"FONT-FAMILY: \">&nbsp;</span><span style=\"; FONT-SIZE: 10pt\">ayetindeki &lsquo;Ağır S&ouml;z&rsquo;den maksat Kur&rsquo;an-ı Kerim&rsquo;dir. M&uuml;fessirler &lsquo;Ağır S&ouml;z&rsquo;&uuml; değişik boyutlardan &ccedil;eşitli şekillerde tefsir etmişlerse de anlaşılan o ki onun Kur&rsquo;an-ı Kerim olduğunda ş&uuml;phe yoktur. &lsquo;Ağır S&ouml;z&rsquo;&uuml;n &ccedil;eşitli y&ouml;nleri vardır. Ağır olmak i&ccedil;erik y&ouml;n&uuml;ndendir; ağır olmak kalplerin ve g&ouml;n&uuml;llerin tahamm&uuml;l etmesidir; ağır olmak tebliğ ve davet yolunun zorluğundandır; ağır olmak plan yapma, icra etme... y&ouml;n&uuml;ndendir. <span>&nbsp;</span><span>&nbsp;&nbsp;</span></span></p>\r\n','<p>\r\n	<br />\r\n	Sıkl (ağırlık), cisimin belli bir haldir. &Ouml;zelliğide onu taşımanın ve bir yerden bir yere g&ouml;t&uuml;rmenin zor olmasıdır. Bu kelime &ccedil;oğu zaman cisimlerin dışında, mesela manevi konular i&ccedil;in de kullanılır. &Ouml;rneğin, &lsquo;Ders bug&uuml;n ağır idi.&rsquo; denildiğinde &ouml;ğrencilerin onu anlaması g&uuml;&ccedil; ve zordu manasına gelmektedir. Veya &lsquo;T&uuml;m&uuml; bilimsel teori olan bug&uuml;nk&uuml; konuşma avama ağır geldi.&rsquo; B&ouml;yle ifadelerde ağır kelimesi cisim olmayan şeylerde kullanılmıştır. Anlaşılması g&uuml;&ccedil; olan veya ulaşılması zor hakikatleri i&ccedil;eren yahut emirlerinin itaat edilmesi ve yerine devamlı getirilmesi zor olan manevi konularda da kullanılır. İlahi kelam olan Kur&rsquo;an-ı Kerim her iki itibarla (mananın derki ve maarifi ger&ccedil;ekleştirmek a&ccedil;ılardan) ağırdır. Manasının derkinin ağır olmasının nedeni Allah Resul&uuml;n&uuml;n (s.a.a) Allah Teala&rsquo;dan aldığı ilahi kelam olmasından dolayıdır. Bu s&ouml;zleri, b&uuml;t&uuml;n sebeplerden &uuml;midini kesmiş ve yalnızca b&uuml;t&uuml;n sebeplerin sebebi Subhan olan Allah&rsquo;a g&ouml;n&uuml;l bağlamış pak nefislerden başka kimse derkedemez. O ilahi kelamdır, zahiri ve batını, tenzili ve tevili, her şeyin a&ccedil;ıklayıcısı olan aziz bir kitaptır. Onun ağırlığı Resulullah&rsquo;ın (s.a.a) durumundan tamamen belli oluyordu. Vahiy geldiğinde kendisinin nasıl bir duruma geldiğini herkes g&ouml;r&uuml;yordu.</p>\r\n\r\n<p>\r\n	Hakikatlerini yani tevhidi, itikadi ve ahlaki &ouml;ğretilerini uygulama y&ouml;n&uuml;ne gelince, bu o kadar ağır ki, Kur&rsquo;an&rsquo;ın kendisi bu konuda ş&ouml;yle buyuruyor: &lsquo;Bu Kur&#39;an&#39;ı, bir dağa indirseydik elbette ki onun, Allah korkusundan baş eğip, parampar&ccedil;a olduğunu g&ouml;r&uuml;rd&uuml;n&rsquo;[1]</p>\r\n\r\n<p>\r\n	Kur&rsquo;an-ı Kerim, sadece o iki y&ouml;nle ağır değil, aynı zamanda toplumda uygulanması, halkı hanif dinin emirlerini yerine getirmeye davet etmesi ve bu hanif dini diğer dinlere &uuml;st&uuml;n etmesi itibarıylada ağırdır. Ağır olmasının kanıtı, Peygamberimizin (s.a.a) Allah yolunda katlandığı onca musibet ve zorluklar, Allah i&ccedil;in &ccedil;ektiği onca eziyetlerdir. Kur&rsquo;an, Peygamberimizin (s.a.a) m&uuml;şrikler, kafirler ve m&uuml;nafıklardan &ccedil;ektiği eziyet ve alayların sadece bir kısmını anlatmıştır. Dolayısıyla &lsquo;Ger&ccedil;ekten de sana ağır bir s&ouml;z vahyedeceğiz.&rsquo; ayetindeki &lsquo;Ağır S&ouml;z&rsquo;den maksat Kur&rsquo;an-ı Kerim&rsquo;dir.</p>\r\n\r\n<p>\r\n	Buna g&ouml;re m&uuml;fessirler &lsquo;Ağır S&ouml;z&rsquo;&uuml; değişik boyutlardan &ccedil;eşitli şekillerde tefsir etmişlerse de anlaşılan o ki onun Kur&rsquo;an-ı Kerim olduğunda ş&uuml;phe yoktur. Bu &lsquo;Ağır S&ouml;z&rsquo;&uuml;n &ccedil;eşitli y&ouml;nleri vardır. Ağır olmak i&ccedil;erik y&ouml;n&uuml;ndendir; ağır olmak kalplerin ve g&ouml;n&uuml;llerin tahamm&uuml;l etmesidir; ağır olmak tebliğ ve davet yolunun zorluğundandır; ağır olmak plan yapma, icra etme... y&ouml;n&uuml;ndendir.[2]<br />\r\n	-----------</p>\r\n\r\n<p>\r\n	[1] -Haşr/21</p>\r\n\r\n<p>\r\n	[2] -Tababatabai, Muhammed H&uuml;seyin, el-Mizan (Musevi Hemedani, Seyyid Muhammed Bakır&rsquo;ın Fars&ccedil;a &ccedil;evirisi), c.20, s.97, Defter-i İntişarat-ı İslami, Kum, 5. Baskı, HŞ.1374; Mekarim Şirazi, Nasır, Tefsir-i N&uuml;mune, c.25, s.169-170, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HŞ.1374.</p>\r\n','&lsquo;Ger&ccedil;ekten de sana ağır bir s&ouml;z vahyedeceğiz.&rsquo;&nbsp;ayetindeki &lsquo;Ağır S&ouml;z&rsquo;den maksat Kur&rsquo;an-ı Kerim&rsquo;dir. M&uuml;fessirler &lsquo;Ağır S&ouml;z&rsquo;&uuml; değişik boyutlardan &ccedil;eşitli şekillerde tefsir etmişlerse de anlaşılan o ki onun Kur&rsquo;an-ı Kerim olduğunda ş&uuml;phe yoktur. &lsquo;Ağır S&ouml;z&rsquo;&uuml;n &ccedil;eşitli y&ouml;nleri vardır. Ağır olmak i&ccedil;erik y&ouml;n&uuml;ndendir; ağır olmak kalplerin ve g&ouml;n&uuml;llerin tahamm&uuml;l etmesidir; ağır olmak tebliğ ve davet yolunun zorluğundandır; ağır olmak plan yapma, icra etme... y&ouml;n&uuml;ndendir. &nbsp;&nbsp;&nbsp;','Sıkl (ağırlık), cisimin belli bir haldir. &Ouml;zelliğide onu taşımanın ve bir yerden bir yere g&ouml;t&uuml;rmenin zor olmasıdır. Bu kelime &ccedil;oğu zaman cisimlerin dışında, mesela manevi konular i&ccedil;in de kullanılır. &Ouml;rneğin, &lsquo;Ders bug&uuml;n ağır idi.&rsquo; denildiğinde &ouml;ğrencilerin onu anlaması g&uuml;&ccedil; ve zordu manasına gelmektedir. Veya &lsquo;T&uuml;m&uuml; bilimsel teori olan bug&uuml;nk&uuml; konuşma avama ağır geldi.&rsquo; B&ouml;yle ifadelerde ağır kelimesi cisim olmayan şeylerde kullanılmıştır. Anlaşılması g&uuml;&ccedil; olan veya ulaşılması zor hakikatleri i&ccedil;eren yahut emirlerinin itaat edilmesi ve yerine devamlı getirilmesi zor olan manevi konularda da kullanılır. İlahi kelam olan Kur&rsquo;an-ı Kerim her iki itibarla (mananın derki ve maarifi ger&ccedil;ekleştirmek a&ccedil;ılardan) ağırdır. Manasının derkinin ağır olmasının nedeni Allah Resul&uuml;n&uuml;n (s.a.a) Allah Teala&rsquo;dan aldığı ilahi kelam olmasından dolayıdır. Bu s&ouml;zleri, b&uuml;t&uuml;n sebeplerden &uuml;midini kesmiş ve yalnızca b&uuml;t&uuml;n sebeplerin sebebi Subhan olan Allah&rsquo;a g&ouml;n&uuml;l bağlamış pak nefislerden başka kimse derkedemez. O ilahi kelamdır, zahiri ve batını, tenzili ve tevili, her şeyin a&ccedil;ıklayıcısı olan aziz bir kitaptır. Onun ağırlığı Resulullah&rsquo;ın (s.a.a) durumundan tamamen belli oluyordu. Vahiy geldiğinde kendisinin nasıl bir duruma geldiğini herkes g&ouml;r&uuml;yordu.\r\n\r\n\r\n	Hakikatlerini yani tevhidi, itikadi ve ahlaki &ouml;ğretilerini uygulama y&ouml;n&uuml;ne gelince, bu o kadar ağır ki, Kur&rsquo;an&rsquo;ın kendisi bu konuda ş&ouml;yle buyuruyor: &lsquo;Bu Kur&#39;an&#39;ı, bir dağa indirseydik elbette ki onun, Allah korkusundan baş eğip, parampar&ccedil;a olduğunu g&ouml;r&uuml;rd&uuml;n&rsquo;[1]\r\n\r\n\r\n	Kur&rsquo;an-ı Kerim, sadece o iki y&ouml;nle ağır değil, aynı zamanda toplumda uygulanması, halkı hanif dinin emirlerini yerine getirmeye davet etmesi ve bu hanif dini diğer dinlere &uuml;st&uuml;n etmesi itibarıylada ağırdır. Ağır olmasının kanıtı, Peygamberimizin (s.a.a) Allah yolunda katlandığı onca musibet ve zorluklar, Allah i&ccedil;in &ccedil;ektiği onca eziyetlerdir. Kur&rsquo;an, Peygamberimizin (s.a.a) m&uuml;şrikler, kafirler ve m&uuml;nafıklardan &ccedil;ektiği eziyet ve alayların sadece bir kısmını anlatmıştır. Dolayısıyla &lsquo;Ger&ccedil;ekten de sana ağır bir s&ouml;z vahyedeceğiz.&rsquo; ayetindeki &lsquo;Ağır S&ouml;z&rsquo;den maksat Kur&rsquo;an-ı Kerim&rsquo;dir.\r\n\r\n\r\n	Buna g&ouml;re m&uuml;fessirler &lsquo;Ağır S&ouml;z&rsquo;&uuml; değişik boyutlardan &ccedil;eşitli şekillerde tefsir etmişlerse de anlaşılan o ki onun Kur&rsquo;an-ı Kerim olduğunda ş&uuml;phe yoktur. Bu &lsquo;Ağır S&ouml;z&rsquo;&uuml;n &ccedil;eşitli y&ouml;nleri vardır. Ağır olmak i&ccedil;erik y&ouml;n&uuml;ndendir; ağır olmak kalplerin ve g&ouml;n&uuml;llerin tahamm&uuml;l etmesidir; ağır olmak tebliğ ve davet yolunun zorluğundandır; ağır olmak plan yapma, icra etme... y&ouml;n&uuml;ndendir.[2]\r\n	-----------\r\n\r\n\r\n	[1] -Haşr/21\r\n\r\n\r\n	[2] -Tababatabai, Muhammed H&uuml;seyin, el-Mizan (Musevi Hemedani, Seyyid Muhammed Bakır&rsquo;ın Fars&ccedil;a &ccedil;evirisi), c.20, s.97, Defter-i İntişarat-ı İslami, Kum, 5. Baskı, HŞ.1374; Mekarim Şirazi, Nasır, Tefsir-i N&uuml;mune, c.25, s.169-170, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HŞ.1374.'),(551,'tr559','<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">İnsan, nefsini tezkiye ve ıslah ederken kendisini başkalarından &ouml;ne ge&ccedil;irmelidir. Bu, Kur&rsquo;an&rsquo;ın ve rivayetlerin a&ccedil;ık emridir. Zira insan kendisini tezkiye etmeden başkalarını hidayet etmesi &ccedil;ok az g&ouml;r&uuml;lm&uuml;şt&uuml;r. Ama dua edip Allah&rsquo;tan dilek dilerken başkasına &ouml;ncelik vermek en uygun olanıdır. Rivayetlerde bu konu &uuml;zerinde &ccedil;ok durulmuştur. Bu iş insanın dileğine ulaşmasını geciktirmediği gibi onun &ccedil;abuk bir şekilde ve fazlasıyla ger&ccedil;ekleşmesine de neden olmaktadır. <span>&nbsp;&nbsp;</span></span></p>\r\n','<p>\r\n	Anlaşıldığı kadarıyla soruda nefis tezkiyesi ve g&uuml;nahtan uzak kalma makamıyla dua ve Allah&rsquo;tan dilek dilemek makamı birbirine karıştırılmıştır. Zira birincisinde, yani nefsi ıslah etmek ve g&uuml;nahtan sakınmak konusunda ayet ve hadislerden anlaşılan şey insanın kendisine &ouml;ncelik vermesidir. Kur&rsquo;an, cehennem ateşinden korunmayı ve tezkiye ederek nefsi ahlaki rezaletlerden kurtarmayı tavsiye etmesinin yanı sıra ş&ouml;yle buyuruyor: &lsquo;Ey inananlar, siz kendinize bakın (kendinizi dalalet ve isyandan koruyun); doğru yolu buldunuzsa sapık kişi, size bir zarar veremez.&rsquo;[1]</p>\r\n\r\n<p>\r\n	Bir başka ayette de ş&ouml;yle buyuruyor: &lsquo;Ey inananlar, kendinizi ve yakınlarınızı yakıtı insanlar ve taşlar olan ateşten koruyun.&rsquo;[2](yani g&uuml;nah işleyerek kendinizi ateşe atmayın).</p>\r\n\r\n<p>\r\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, burada s&ouml;z konusu olan dua, niyaz vb. şeyler değil, nefsi ıslah etmek ve ahlaki rezaletlerden kurtulmaktır. Bu da insanın kendisini ve yakınlarını başkalarına tercih etmesini gerektirmektedir. Tabi bu, emr-i maruf ve nehy-i m&uuml;nkeri terketmek manasına gelmez. Zira farzları yerine getirmek nefsi ıslah etmenin yollarından olsa da &lsquo;Nefsi ıslah ediyorum&rsquo; bahanesiyle onları terketmek olmaz.</p>\r\n\r\n<p>\r\n	Ancak dua ve dilek dileme aşamasında, rivayetlerden anlaşıldığı ve defalarca vurgu yapıldığı gibi durum tam tersidir. &Ccedil;&uuml;nk&uuml;, Masum İmamların (a.s) buyurdukları gibi burada en iyi olan başkalarını kendine tercih vermektir. İmam Hasan&rsquo;ın (a.s) saygı değer anneleri Hz. Zehra&rsquo;dan (s.a) naklettiği ve soruda da geldiği gibi Hz. Zehra (s.a), duası hakkında oğlu İmam Hasan&rsquo;ın (a.s) sorusuna &lsquo;&Ouml;nce komşu, sonra kendimiz.&rsquo;[3] diye cevap buyurmuştur.</p>\r\n\r\n<p>\r\n	İmam Seccad&rsquo;da (a.s) ş&ouml;yle buyuruyor: &lsquo;Ş&uuml;phesiz melekler, m&uuml;minin insanın başka bir m&uuml;min kardeşinin arkasından dua ettiğini veya hayırla yadettiğini g&ouml;rd&uuml;klerinde ona ş&ouml;yle derler: &lsquo;Ne kadar iyi bir kardeşsin sen! O senin yanında olmadan sen ona dua ediyor ve hayırla anıyorsun. Ger&ccedil;ekten Allah, onun i&ccedil;in istediğinin iki katını sana verecektir...&rsquo;[4]</p>\r\n\r\n<p>\r\n	Bu t&uuml;r rivayetler &ccedil;oktur. Vesailu&rsquo;ş-Şia kitabında &lsquo;Bab-u İstihbab-u İhtiyari&rsquo;l-İnsan ed-Duae Li&rsquo;l-M&uuml;min Ala&rsquo;d-Duai Li-Nefsihi&rsquo; (Kendisine Dua Etmeden &Ouml;nce Başkalarına Dua Etmenin M&uuml;stehaplığı) diye bir bab vardır. Orada kendisine dua etmeden &ouml;nce başkalarına dua etme hakkında bir&ccedil;ok hadis gelmiştir.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Daha fazla bilgi i&ccedil;in bkz: Dizin: Yolda &Ccedil;ıkan Eş ve Yakınlar i&ccedil;in Dua: Soru:14979 (Site:14755).&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	------------</p>\r\n\r\n<p>\r\n	[1] -Maide/105</p>\r\n\r\n<p>\r\n	[2] -Tahrim/6</p>\r\n\r\n<p>\r\n	[3] -Şeyh H&uuml;r Amuli, Vesailu&rsquo;ş-Şia, c.7, s.112, Bab-u İstihbab-u İhtiyari&rsquo;l-İnsan ed-Duae Li&rsquo;l-M&uuml;min Ala&rsquo;d-Duai Li-Nefsihi, M&uuml;essese-i Alu&rsquo;l-Beyt, Kum</p>\r\n\r\n<p>\r\n	[4] -a.g.e., s.111.</p>\r\n','İnsan, nefsini tezkiye ve ıslah ederken kendisini başkalarından &ouml;ne ge&ccedil;irmelidir. Bu, Kur&rsquo;an&rsquo;ın ve rivayetlerin a&ccedil;ık emridir. Zira insan kendisini tezkiye etmeden başkalarını hidayet etmesi &ccedil;ok az g&ouml;r&uuml;lm&uuml;şt&uuml;r. Ama dua edip Allah&rsquo;tan dilek dilerken başkasına &ouml;ncelik vermek en uygun olanıdır. Rivayetlerde bu konu &uuml;zerinde &ccedil;ok durulmuştur. Bu iş insanın dileğine ulaşmasını geciktirmediği gibi onun &ccedil;abuk bir şekilde ve fazlasıyla ger&ccedil;ekleşmesine de neden olmaktadır. &nbsp;&nbsp;','Anlaşıldığı kadarıyla soruda nefis tezkiyesi ve g&uuml;nahtan uzak kalma makamıyla dua ve Allah&rsquo;tan dilek dilemek makamı birbirine karıştırılmıştır. Zira birincisinde, yani nefsi ıslah etmek ve g&uuml;nahtan sakınmak konusunda ayet ve hadislerden anlaşılan şey insanın kendisine &ouml;ncelik vermesidir. Kur&rsquo;an, cehennem ateşinden korunmayı ve tezkiye ederek nefsi ahlaki rezaletlerden kurtarmayı tavsiye etmesinin yanı sıra ş&ouml;yle buyuruyor: &lsquo;Ey inananlar, siz kendinize bakın (kendinizi dalalet ve isyandan koruyun); doğru yolu buldunuzsa sapık kişi, size bir zarar veremez.&rsquo;[1]\r\n\r\n\r\n	Bir başka ayette de ş&ouml;yle buyuruyor: &lsquo;Ey inananlar, kendinizi ve yakınlarınızı yakıtı insanlar ve taşlar olan ateşten koruyun.&rsquo;[2](yani g&uuml;nah işleyerek kendinizi ateşe atmayın).\r\n\r\n\r\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, burada s&ouml;z konusu olan dua, niyaz vb. şeyler değil, nefsi ıslah etmek ve ahlaki rezaletlerden kurtulmaktır. Bu da insanın kendisini ve yakınlarını başkalarına tercih etmesini gerektirmektedir. Tabi bu, emr-i maruf ve nehy-i m&uuml;nkeri terketmek manasına gelmez. Zira farzları yerine getirmek nefsi ıslah etmenin yollarından olsa da &lsquo;Nefsi ıslah ediyorum&rsquo; bahanesiyle onları terketmek olmaz.\r\n\r\n\r\n	Ancak dua ve dilek dileme aşamasında, rivayetlerden anlaşıldığı ve defalarca vurgu yapıldığı gibi durum tam tersidir. &Ccedil;&uuml;nk&uuml;, Masum İmamların (a.s) buyurdukları gibi burada en iyi olan başkalarını kendine tercih vermektir. İmam Hasan&rsquo;ın (a.s) saygı değer anneleri Hz. Zehra&rsquo;dan (s.a) naklettiği ve soruda da geldiği gibi Hz. Zehra (s.a), duası hakkında oğlu İmam Hasan&rsquo;ın (a.s) sorusuna &lsquo;&Ouml;nce komşu, sonra kendimiz.&rsquo;[3] diye cevap buyurmuştur.\r\n\r\n\r\n	İmam Seccad&rsquo;da (a.s) ş&ouml;yle buyuruyor: &lsquo;Ş&uuml;phesiz melekler, m&uuml;minin insanın başka bir m&uuml;min kardeşinin arkasından dua ettiğini veya hayırla yadettiğini g&ouml;rd&uuml;klerinde ona ş&ouml;yle derler: &lsquo;Ne kadar iyi bir kardeşsin sen! O senin yanında olmadan sen ona dua ediyor ve hayırla anıyorsun. Ger&ccedil;ekten Allah, onun i&ccedil;in istediğinin iki katını sana verecektir...&rsquo;[4]\r\n\r\n\r\n	Bu t&uuml;r rivayetler &ccedil;oktur. Vesailu&rsquo;ş-Şia kitabında &lsquo;Bab-u İstihbab-u İhtiyari&rsquo;l-İnsan ed-Duae Li&rsquo;l-M&uuml;min Ala&rsquo;d-Duai Li-Nefsihi&rsquo; (Kendisine Dua Etmeden &Ouml;nce Başkalarına Dua Etmenin M&uuml;stehaplığı) diye bir bab vardır. Orada kendisine dua etmeden &ouml;nce başkalarına dua etme hakkında bir&ccedil;ok hadis gelmiştir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Daha fazla bilgi i&ccedil;in bkz: Dizin: Yolda &Ccedil;ıkan Eş ve Yakınlar i&ccedil;in Dua: Soru:14979 (Site:14755).&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;\r\n	------------\r\n\r\n\r\n	[1] -Maide/105\r\n\r\n\r\n	[2] -Tahrim/6\r\n\r\n\r\n	[3] -Şeyh H&uuml;r Amuli, Vesailu&rsquo;ş-Şia, c.7, s.112, Bab-u İstihbab-u İhtiyari&rsquo;l-İnsan ed-Duae Li&rsquo;l-M&uuml;min Ala&rsquo;d-Duai Li-Nefsihi, M&uuml;essese-i Alu&rsquo;l-Beyt, Kum\r\n\r\n\r\n	[4] -a.g.e., s.111.'),(552,'tr558','<p>\r\n	Şakir kelimesi ism-i fail (&ouml;zne) olup &lsquo;ş&uuml;k&uuml;r&rsquo; k&ouml;k&uuml;nden gelmektedir. Kefur kelimesi ise m&uuml;balağa (abartı) olup &lsquo;k&uuml;fr&rsquo; k&ouml;k&uuml;nden gelmektedir. Birinin ism-i fail, diğerinin m&uuml;balağa şeklinde gelmesi hakkında m&uuml;fessirler ş&ouml;yle diyorlar: Ş&uuml;kredenler nank&ouml;rlerden her zaman az olduğu i&ccedil;in ş&uuml;k&uuml;r i&ccedil;in ism-i fail sıfatı, k&uuml;f&uuml;r i&ccedil;in m&uuml;balağa sıfatı kullanılmıştır.&rsquo;[1]</p>\r\n\r\n<p>\r\n	Tefsir-i N&uuml;mune&rsquo;de ise bu konuda ş&ouml;yle yazar: &lsquo;Allah&rsquo;ın ş&uuml;kr&uuml;n&uuml; yerine getirmeye kimsenin g&uuml;c&uuml; yetmeyeceğinden ş&uuml;k&uuml;r i&ccedil;in ism-i fail kullanılmıştır. K&uuml;fran i&ccedil;in de &lsquo;kefur&rsquo; ifadesi kullanılmıştır. Kefur, m&uuml;balağa kelimesidir. Yani &ccedil;okluk ve şiddet demektir. Zira bu b&uuml;y&uuml;k nimeti g&ouml;rmezden gelenler en b&uuml;y&uuml;k k&uuml;franı (nank&ouml;rl&uuml;ğ&uuml;) etmişlerdir. Allah Teala b&uuml;t&uuml;n hidayet yollarını g&ouml;stermiştir. İnsanın bunları g&ouml;rmezden gelerek yanlışa sapması k&uuml;franın son derecesidir.[2]</p>\r\n\r\n<p>\r\n	Belirtmek gerekir ki kefur hem &lsquo;nimete k&uuml;fran&rsquo; i&ccedil;in kullanılır, hem de -Rağıb&rsquo;ın M&uuml;fredat&rsquo;ta yazdığı gibi- &lsquo;inan&ccedil;ta k&uuml;f&uuml;r&rsquo;de kullanılır.[3]&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; ---------------</p>\r\n\r\n<p>\r\n	<br />\r\n	[1] -Derviş, Muhyiddin, İ&rsquo;rabu&rsquo;l-Kur&rsquo;an ve Beyanuh, c.10, s.318, Daru&rsquo;l-İrşad, Suriye, HK.1415.</p>\r\n\r\n<p>\r\n	[2] -Mekarim Şirazi, Nasır, Tefsir-i N&uuml;mune, c.25, s.318, Daru&rsquo;l-K&uuml;t&uuml;b&uuml;&rsquo;l İslamiyye, Tahran, HŞ.1374.</p>\r\n\r\n<p>\r\n	[3] -Ragıb İsfahani, H&uuml;seyin b. Muhammed, el-M&uuml;fredat Fi Garibi&rsquo;l-Kur&rsquo;an, s.714, Daru&rsquo;l-İlm ed-Daru&rsquo;ş-Şamiyye, Dimeşk, Beyrut, HK.1412.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Şakir kelimesi ism-i fail (&ouml;zne) olup &lsquo;ş&uuml;k&uuml;r&rsquo; k&ouml;k&uuml;nden gelmektedir. Kefur kelimesi ise m&uuml;balağa (abartı) olup &lsquo;k&uuml;fr&rsquo; k&ouml;k&uuml;nden gelmektedir. Birinin ism-i fail, diğerinin m&uuml;balağa şeklinde gelmesi hakkında m&uuml;fessirler ş&ouml;yle diyorlar: Ş&uuml;kredenler nank&ouml;rlerden her zaman az olduğu i&ccedil;in ş&uuml;k&uuml;r i&ccedil;in ism-i fail sıfatı, k&uuml;f&uuml;r i&ccedil;in m&uuml;balağa sıfatı kullanılmıştır.&rsquo;[1]\r\n\r\n\r\n	Tefsir-i N&uuml;mune&rsquo;de ise bu konuda ş&ouml;yle yazar: &lsquo;Allah&rsquo;ın ş&uuml;kr&uuml;n&uuml; yerine getirmeye kimsenin g&uuml;c&uuml; yetmeyeceğinden ş&uuml;k&uuml;r i&ccedil;in ism-i fail kullanılmıştır. K&uuml;fran i&ccedil;in de &lsquo;kefur&rsquo; ifadesi kullanılmıştır. Kefur, m&uuml;balağa kelimesidir. Yani &ccedil;okluk ve şiddet demektir. Zira bu b&uuml;y&uuml;k nimeti g&ouml;rmezden gelenler en b&uuml;y&uuml;k k&uuml;franı (nank&ouml;rl&uuml;ğ&uuml;) etmişlerdir. Allah Teala b&uuml;t&uuml;n hidayet yollarını g&ouml;stermiştir. İnsanın bunları g&ouml;rmezden gelerek yanlışa sapması k&uuml;franın son derecesidir.[2]\r\n\r\n\r\n	Belirtmek gerekir ki kefur hem &lsquo;nimete k&uuml;fran&rsquo; i&ccedil;in kullanılır, hem de -Rağıb&rsquo;ın M&uuml;fredat&rsquo;ta yazdığı gibi- &lsquo;inan&ccedil;ta k&uuml;f&uuml;r&rsquo;de kullanılır.[3]&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; ---------------\r\n\r\n\r\n	\r\n	[1] -Derviş, Muhyiddin, İ&rsquo;rabu&rsquo;l-Kur&rsquo;an ve Beyanuh, c.10, s.318, Daru&rsquo;l-İrşad, Suriye, HK.1415.\r\n\r\n\r\n	[2] -Mekarim Şirazi, Nasır, Tefsir-i N&uuml;mune, c.25, s.318, Daru&rsquo;l-K&uuml;t&uuml;b&uuml;&rsquo;l İslamiyye, Tahran, HŞ.1374.\r\n\r\n\r\n	[3] -Ragıb İsfahani, H&uuml;seyin b. Muhammed, el-M&uuml;fredat Fi Garibi&rsquo;l-Kur&rsquo;an, s.714, Daru&rsquo;l-İlm ed-Daru&rsquo;ş-Şamiyye, Dimeşk, Beyrut, HK.1412.','Bu sorunun ayrıntılı cevabı yoktur.'),(553,'tr557','<p>\r\n	Arka arkaya tutulması şart olan oru&ccedil;larda (keffaret veya adak orucu gibi), hastalık, hayız, nifas vb. &ouml;z&uuml;rlerden dolayı m&uuml;kellef arka arkaya oru&ccedil; tutamazsa &ouml;zr&uuml; (hastalık, hayız, nifas...) giderildikten sonra orucunu tutmaya hemen devam ederse orucu sahih olur ve yeni baştan oru&ccedil;ları tutmasına gerek yoktur.[1]</p>\r\n\r\n<p>\r\n	&nbsp;---------</p>\r\n\r\n<p>\r\n	<br />\r\n	[1] -Ruhullah, İmam Humeyni, Tahriru&rsquo;l-Vesile, Fars&ccedil;a &ccedil;evirisi, c.1, s.531, Defter-i İntişarat-ı İslami, Kum, HK.1421.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Arka arkaya tutulması şart olan oru&ccedil;larda (keffaret veya adak orucu gibi), hastalık, hayız, nifas vb. &ouml;z&uuml;rlerden dolayı m&uuml;kellef arka arkaya oru&ccedil; tutamazsa &ouml;zr&uuml; (hastalık, hayız, nifas...) giderildikten sonra orucunu tutmaya hemen devam ederse orucu sahih olur ve yeni baştan oru&ccedil;ları tutmasına gerek yoktur.[1]\r\n\r\n\r\n	&nbsp;---------\r\n\r\n\r\n	\r\n	[1] -Ruhullah, İmam Humeyni, Tahriru&rsquo;l-Vesile, Fars&ccedil;a &ccedil;evirisi, c.1, s.531, Defter-i İntişarat-ı İslami, Kum, HK.1421.','Bu sorunun ayrıntılı cevabı yoktur.'),(554,'tr556','<p>\r\n	L&uuml;gatte ve Istılahta Hamd, Medh ve Ş&uuml;k&uuml;r</p>\r\n\r\n<p>\r\n	1- Hamd l&uuml;gatte sena ve &ouml;vg&uuml; manasına gelmektedir.[1] Istılahta ise iradeyle yapılan g&uuml;zel iş ve sıfata denir.[2]</p>\r\n\r\n<p>\r\n	2- Medh ise &ouml;vg&uuml; demektir.[3] Hamd ile medh bir y&ouml;nden eş anlamlı sayılsalar da[4] medhin hamd&rsquo;dan farkı şudur: Medh, insan iradesinin dışında yapılan g&uuml;zel bir işin karşısında yapılan şeye denir.[5] Bununla hamd&rsquo;la medh&rsquo;in farkı ortaya &ccedil;ıkar. Bir başka nokta şudur: Allah&rsquo;ı hamdetmek, Onun y&uuml;celiğinin karşısında yapılan &ouml;vg&uuml;d&uuml;r.[6]</p>\r\n\r\n<p>\r\n	3- Ş&uuml;k&uuml;r, nimeti anmak, onu ikrar etmek ve yaymak demektir.[7] Allah tarafından m&uuml;kafatladırılma ve &ouml;vg&uuml;ye ise ş&uuml;k&uuml;r denir.[8] Bu y&ouml;nden Allah Şakir ve Meşkur&rsquo;dur.[9]</p>\r\n\r\n<p>\r\n	Ş&uuml;k&uuml;rle hamdın ilişki ve farkı hakkında &ccedil;eşitli g&ouml;r&uuml;şler var. Onlardan ikisini aşağıda getiriyoruz:</p>\r\n\r\n<p>\r\n	a) Ş&uuml;k&uuml;r, &ouml;zel nimete karşı dil, kalp ve bedenin diğer uzuvlarıyla yerine getirilir. Bu durumda dil ile yapılan hamd, ş&uuml;k&uuml;r&uuml;n &ouml;rneklerinden sayılır.[10]</p>\r\n\r\n<p>\r\n	b) Hamd, nimet ve gayri nimeti tazim kastıyla yapılan iyi ve g&uuml;zel &ouml;vg&uuml;d&uuml;r. Oysa ş&uuml;k&uuml;r, nimeti tazim kastıyla yapılır.[11]&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	-------------</p>\r\n\r\n<p>\r\n	[1] -Lisanu&rsquo;l-Arab, c.3, s.155, Kitabu&rsquo;l Ayn, c.3, s.188-189, Hamd kelimesi; Ferheng-i Ebced-i Arabi-Farsi, s.25.</p>\r\n\r\n<p>\r\n	[2] -Tababatabai, Muhammed H&uuml;seyin, el-Mizan Fi Tefsiri&rsquo;l-Kur&rsquo;an, c.1, s.19, Defter-i İntişarat-ı İslami, Kum, 5. Baskı, HK.1417; Musevi Hemedani, Seyyid Muhammed Bakır, Envar-ı Drahşan, Behbudi, Muhammed Bakır&rsquo;ın &ccedil;alışması, c.1, s.15, Kitapfuruşu-i L&uuml;tfi, Tahran, 1. Baskı, HK.1404.</p>\r\n\r\n<p>\r\n	[3] -Lisanu&rsquo;l-Arab, c.2, s.589, Hamd kelimesi</p>\r\n\r\n<p>\r\n	[4] -Zemahşeri, Mahmud, el-Keşşaf An Hakakik-i Gavamidi&rsquo;l-Tenzil, c.1, s.8, Daru&rsquo;l-Kitabi&rsquo;l-Arabi, Beyrut, HK. 1407</p>\r\n\r\n<p>\r\n	[5] -el-Mizan Fi Tefsiri&rsquo;l-Kur&rsquo;an, c.1, s.19; Envar-ı Drahşan, c.1, s.15.</p>\r\n\r\n<p>\r\n	[6] -el-M&uuml;fredat Fi Garibi&rsquo;l-Kur&rsquo;an, s.256.</p>\r\n\r\n<p>\r\n	[7] -Lisanu&rsquo;l-Arab, c.4, s.423; el-M&uuml;fredat Fi Garibi&rsquo;l-Kur&rsquo;an, s.461; et-Tahkik Fi Kelimati&rsquo;l-Kur&rsquo;ani&rsquo;l-Kerim, c.6, s.99-100, eş-Ş&uuml;kr kelimesi</p>\r\n\r\n<p>\r\n	[8] -Lisanu&rsquo;l-Arab, c.4, s.423</p>\r\n\r\n<p>\r\n	[9] -Bakara/158, Fatır/30.</p>\r\n\r\n<p>\r\n	[10] -el-Keşşaf An Hakakik-i Gavamidi&rsquo;l-Tenzil, c.1, s.8-9.</p>\r\n\r\n<p>\r\n	[11] -Mecmau&rsquo;l-Bahreyn, c.3, s.39, el-Hamd kelimesi.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','L&uuml;gatte ve Istılahta Hamd, Medh ve Ş&uuml;k&uuml;r\r\n\r\n\r\n	1- Hamd l&uuml;gatte sena ve &ouml;vg&uuml; manasına gelmektedir.[1] Istılahta ise iradeyle yapılan g&uuml;zel iş ve sıfata denir.[2]\r\n\r\n\r\n	2- Medh ise &ouml;vg&uuml; demektir.[3] Hamd ile medh bir y&ouml;nden eş anlamlı sayılsalar da[4] medhin hamd&rsquo;dan farkı şudur: Medh, insan iradesinin dışında yapılan g&uuml;zel bir işin karşısında yapılan şeye denir.[5] Bununla hamd&rsquo;la medh&rsquo;in farkı ortaya &ccedil;ıkar. Bir başka nokta şudur: Allah&rsquo;ı hamdetmek, Onun y&uuml;celiğinin karşısında yapılan &ouml;vg&uuml;d&uuml;r.[6]\r\n\r\n\r\n	3- Ş&uuml;k&uuml;r, nimeti anmak, onu ikrar etmek ve yaymak demektir.[7] Allah tarafından m&uuml;kafatladırılma ve &ouml;vg&uuml;ye ise ş&uuml;k&uuml;r denir.[8] Bu y&ouml;nden Allah Şakir ve Meşkur&rsquo;dur.[9]\r\n\r\n\r\n	Ş&uuml;k&uuml;rle hamdın ilişki ve farkı hakkında &ccedil;eşitli g&ouml;r&uuml;şler var. Onlardan ikisini aşağıda getiriyoruz:\r\n\r\n\r\n	a) Ş&uuml;k&uuml;r, &ouml;zel nimete karşı dil, kalp ve bedenin diğer uzuvlarıyla yerine getirilir. Bu durumda dil ile yapılan hamd, ş&uuml;k&uuml;r&uuml;n &ouml;rneklerinden sayılır.[10]\r\n\r\n\r\n	b) Hamd, nimet ve gayri nimeti tazim kastıyla yapılan iyi ve g&uuml;zel &ouml;vg&uuml;d&uuml;r. Oysa ş&uuml;k&uuml;r, nimeti tazim kastıyla yapılır.[11]&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;\r\n	-------------\r\n\r\n\r\n	[1] -Lisanu&rsquo;l-Arab, c.3, s.155, Kitabu&rsquo;l Ayn, c.3, s.188-189, Hamd kelimesi; Ferheng-i Ebced-i Arabi-Farsi, s.25.\r\n\r\n\r\n	[2] -Tababatabai, Muhammed H&uuml;seyin, el-Mizan Fi Tefsiri&rsquo;l-Kur&rsquo;an, c.1, s.19, Defter-i İntişarat-ı İslami, Kum, 5. Baskı, HK.1417; Musevi Hemedani, Seyyid Muhammed Bakır, Envar-ı Drahşan, Behbudi, Muhammed Bakır&rsquo;ın &ccedil;alışması, c.1, s.15, Kitapfuruşu-i L&uuml;tfi, Tahran, 1. Baskı, HK.1404.\r\n\r\n\r\n	[3] -Lisanu&rsquo;l-Arab, c.2, s.589, Hamd kelimesi\r\n\r\n\r\n	[4] -Zemahşeri, Mahmud, el-Keşşaf An Hakakik-i Gavamidi&rsquo;l-Tenzil, c.1, s.8, Daru&rsquo;l-Kitabi&rsquo;l-Arabi, Beyrut, HK. 1407\r\n\r\n\r\n	[5] -el-Mizan Fi Tefsiri&rsquo;l-Kur&rsquo;an, c.1, s.19; Envar-ı Drahşan, c.1, s.15.\r\n\r\n\r\n	[6] -el-M&uuml;fredat Fi Garibi&rsquo;l-Kur&rsquo;an, s.256.\r\n\r\n\r\n	[7] -Lisanu&rsquo;l-Arab, c.4, s.423; el-M&uuml;fredat Fi Garibi&rsquo;l-Kur&rsquo;an, s.461; et-Tahkik Fi Kelimati&rsquo;l-Kur&rsquo;ani&rsquo;l-Kerim, c.6, s.99-100, eş-Ş&uuml;kr kelimesi\r\n\r\n\r\n	[8] -Lisanu&rsquo;l-Arab, c.4, s.423\r\n\r\n\r\n	[9] -Bakara/158, Fatır/30.\r\n\r\n\r\n	[10] -el-Keşşaf An Hakakik-i Gavamidi&rsquo;l-Tenzil, c.1, s.8-9.\r\n\r\n\r\n	[11] -Mecmau&rsquo;l-Bahreyn, c.3, s.39, el-Hamd kelimesi.','Bu sorunun ayrıntılı cevabı yoktur.'),(555,'tr555','<div id=\"A3_1\">\r\n	<p>\r\n		Sorduğunuz soru birka&ccedil; taklidi merciin (Allah y&uuml;ce izzetini artırsın) defterine g&ouml;nderildi bu defterlerce verilmiş olan cevaplar ş&ouml;yledir:</p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		<strong>Ayetullahe&#39;l-uzma HAMENEY&#39;NİN (Allah y&uuml;ce g&ouml;lgesini devam ettirsin) defteri</strong>:</p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		Eğer birinci tavafta k&uuml;&ccedil;&uuml;k abdest arız olursa bunun birka&ccedil; haleti var:</p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		1-&nbsp;&nbsp; D&ouml;rd&uuml;nc&uuml; turun yarısı tamamlamadan (değerli Kabenin &uuml;&ccedil;&uuml;nc&uuml; r&uuml;kn&uuml;n&uuml;n karşısına gelmeden) &ouml;nce k&uuml;&ccedil;&uuml;k abdesti bozulursa tavafı kat etmesi vacip ve abdest aldıktan sonra tavafını iade etmelidir.</p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		2-&nbsp;&nbsp; D&ouml;rd&uuml;nc&uuml; turun yarısını tamamladıktan sonra ve turu tamamlamadan &ouml;nce abdestsizliği ger&ccedil;ekleşirse tavafı kesmek zorundadır. Abdest aldıktan sonra da tavafı bıraktığı yerden devam edecektir. Elbette &ouml;rfen</p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		3-&nbsp;&nbsp;</p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		&nbsp;<strong>Ayetullahe&#39;l-uzma MEKARİMİ ŞİRAZİ&#39;NİN (Allah y&uuml;ce g&ouml;lgesini devam ettirsin) defteri</strong>:</p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		Evet, diyetini varislerine vermelidir.</p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		<strong>Ayetullahe&#39;l-uzma SİSTANİ&#39;NİN (Allah y&uuml;ce g&ouml;lgesini devam ettirsin) defteri</strong>:</p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		Diyet sabittir. Recim ile herhangi bir irtibatı yoktur. Allah daha iyi biliyor.</p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		<strong>Ayetullahe&#39;l-uzma SAFİ G&Uuml;LPAYGANİ&#39;NİN (Allah y&uuml;ce g&ouml;lgesini devam ettirsin) defteri</strong>:</p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		&nbsp;Evet, eğer kesilmiş el kasten yapılmış ise su&ccedil;lu kısas ediliyor. Ama eğer kasten olmamış ise k&acirc;mil olan diyetin yarısıdır. Dolayısıyla eğer cinayet şebihi kast (kaste benzer) ise caninin kendisi vermelidir. Ama eğer hatadan &ouml;t&uuml;r&uuml; ise diyet caninin akrabası (akile) &uuml;zerindedir. Konusal tartışma s&ouml;z konusu ise şer&rsquo;i murafe&rsquo;a yapılmalıdır.</p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		<strong>Ayetullah MEHDİ HADEVİ TAHRANİ&#39;NİN (Allah y&uuml;ce g&ouml;lgesini devam ettirsin) g&ouml;r&uuml;ş&uuml;</strong>:</p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		Evet, diyet vaciptir.</p>\r\n</div>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Sorduğunuz soru birka&ccedil; taklidi merciin (Allah y&uuml;ce izzetini artırsın) defterine g&ouml;nderildi bu defterlerce verilmiş olan cevaplar ş&ouml;yledir:\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		Ayetullahe&#39;l-uzma HAMENEY&#39;NİN (Allah y&uuml;ce g&ouml;lgesini devam ettirsin) defteri:\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		Eğer birinci tavafta k&uuml;&ccedil;&uuml;k abdest arız olursa bunun birka&ccedil; haleti var:\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		1-&nbsp;&nbsp; D&ouml;rd&uuml;nc&uuml; turun yarısı tamamlamadan (değerli Kabenin &uuml;&ccedil;&uuml;nc&uuml; r&uuml;kn&uuml;n&uuml;n karşısına gelmeden) &ouml;nce k&uuml;&ccedil;&uuml;k abdesti bozulursa tavafı kat etmesi vacip ve abdest aldıktan sonra tavafını iade etmelidir.\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		2-&nbsp;&nbsp; D&ouml;rd&uuml;nc&uuml; turun yarısını tamamladıktan sonra ve turu tamamlamadan &ouml;nce abdestsizliği ger&ccedil;ekleşirse tavafı kesmek zorundadır. Abdest aldıktan sonra da tavafı bıraktığı yerden devam edecektir. Elbette &ouml;rfen\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		3-&nbsp;&nbsp;\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		&nbsp;Ayetullahe&#39;l-uzma MEKARİMİ ŞİRAZİ&#39;NİN (Allah y&uuml;ce g&ouml;lgesini devam ettirsin) defteri:\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		Evet, diyetini varislerine vermelidir.\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		Ayetullahe&#39;l-uzma SİSTANİ&#39;NİN (Allah y&uuml;ce g&ouml;lgesini devam ettirsin) defteri:\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		Diyet sabittir. Recim ile herhangi bir irtibatı yoktur. Allah daha iyi biliyor.\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		Ayetullahe&#39;l-uzma SAFİ G&Uuml;LPAYGANİ&#39;NİN (Allah y&uuml;ce g&ouml;lgesini devam ettirsin) defteri:\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		&nbsp;Evet, eğer kesilmiş el kasten yapılmış ise su&ccedil;lu kısas ediliyor. Ama eğer kasten olmamış ise k&acirc;mil olan diyetin yarısıdır. Dolayısıyla eğer cinayet şebihi kast (kaste benzer) ise caninin kendisi vermelidir. Ama eğer hatadan &ouml;t&uuml;r&uuml; ise diyet caninin akrabası (akile) &uuml;zerindedir. Konusal tartışma s&ouml;z konusu ise şer&rsquo;i murafe&rsquo;a yapılmalıdır.\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		Ayetullah MEHDİ HADEVİ TAHRANİ&#39;NİN (Allah y&uuml;ce g&ouml;lgesini devam ettirsin) g&ouml;r&uuml;ş&uuml;:\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		Evet, diyet vaciptir.','Bu sorunun ayrıntılı cevabı yoktur.'),(556,'tr554','<p>\r\n	Hadis kaynaklarında bu konuya işaret eden/değinen rivayetler vardır; Peygamber Efendimiz (s.a.a) ş&ouml;yle buyurmaktadır: &ldquo;İdrardan sakının ve kendinizi ondan temizleyin, &ccedil;&uuml;nk&uuml; kabir azaplarının &ccedil;oğu ondan kaynaklanmaktadır.&rdquo;[1]</p>\r\n\r\n<p>\r\n	İmam Sadık&rsquo;da (a.s) ş&ouml;yle buyurmaktadır: &ldquo;Kabir azaplarının geneli idrardan kaynaklanmaktadır.&rdquo;[2]</p>\r\n\r\n<p>\r\n	H&uuml;k&uuml;mlerin felsefesi hakkında şunları s&ouml;ylemek gerekir; h&uuml;k&uuml;mler her ne kadar maslahat ve mefsedeler &uuml;zerine olsa da her h&uuml;km&uuml;n felsefesi ve illeti vardır. Ama h&uuml;k&uuml;mlerin b&uuml;t&uuml;n sır ve hikmetlerini c&uuml;z&rsquo;iyatlarıyla keşif ve beyan etmek &ccedil;ok zor bir durumdur. H&uuml;k&uuml;mler konusunda yapılabilecek en son iş k&uuml;lli kanunları beyan etmektir. Elbette buradaki k&uuml;lliyetten maksat ekseriyet manasındadır ki istisna kabul edebilir anlamındadır.[3]</p>\r\n\r\n<p>\r\n	İdrarın necasetinden korunmasına riayet etmeme noktasında insan aklı şunu derk edebilir ki namaz gibi taharet şartına bağlı olan amellerde aksaklığın meydana gelmesine sebep oluyor. Akıl k&uuml;lli olarak insan amellerinin hayatındaki maddi ve manevi alanlarıyla alakalı olumlu veya olumsuz eserlerinin kesin olduğunu idrak edebilir ama onların dakik anlamda ve detaylı bir şekilde derk edemiyor. Necasete riayet etmeme ile kabir azabı arasında var olan ilişkinin ne olduğunu dakik bir şekilde idrak edememesi de onlardan bir &ouml;rnektir.</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	-----------</p>\r\n\r\n<p>\r\n	[1] Bihar-ul Envar, c.6, s.275, bab 8, ehval-ul Berzah ve-l gabr ve azabihi (berzah ve kabir halleri ve azapları )</p>\r\n\r\n<p>\r\n	[2] Vesailuş-Şia, c.1, s.340.</p>\r\n\r\n<p>\r\n	[3] 1967 nolu sayıdan (2070 nolu site) alıntı yapılmıştır.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Hadis kaynaklarında bu konuya işaret eden/değinen rivayetler vardır; Peygamber Efendimiz (s.a.a) ş&ouml;yle buyurmaktadır: &ldquo;İdrardan sakının ve kendinizi ondan temizleyin, &ccedil;&uuml;nk&uuml; kabir azaplarının &ccedil;oğu ondan kaynaklanmaktadır.&rdquo;[1]\r\n\r\n\r\n	İmam Sadık&rsquo;da (a.s) ş&ouml;yle buyurmaktadır: &ldquo;Kabir azaplarının geneli idrardan kaynaklanmaktadır.&rdquo;[2]\r\n\r\n\r\n	H&uuml;k&uuml;mlerin felsefesi hakkında şunları s&ouml;ylemek gerekir; h&uuml;k&uuml;mler her ne kadar maslahat ve mefsedeler &uuml;zerine olsa da her h&uuml;km&uuml;n felsefesi ve illeti vardır. Ama h&uuml;k&uuml;mlerin b&uuml;t&uuml;n sır ve hikmetlerini c&uuml;z&rsquo;iyatlarıyla keşif ve beyan etmek &ccedil;ok zor bir durumdur. H&uuml;k&uuml;mler konusunda yapılabilecek en son iş k&uuml;lli kanunları beyan etmektir. Elbette buradaki k&uuml;lliyetten maksat ekseriyet manasındadır ki istisna kabul edebilir anlamındadır.[3]\r\n\r\n\r\n	İdrarın necasetinden korunmasına riayet etmeme noktasında insan aklı şunu derk edebilir ki namaz gibi taharet şartına bağlı olan amellerde aksaklığın meydana gelmesine sebep oluyor. Akıl k&uuml;lli olarak insan amellerinin hayatındaki maddi ve manevi alanlarıyla alakalı olumlu veya olumsuz eserlerinin kesin olduğunu idrak edebilir ama onların dakik anlamda ve detaylı bir şekilde derk edemiyor. Necasete riayet etmeme ile kabir azabı arasında var olan ilişkinin ne olduğunu dakik bir şekilde idrak edememesi de onlardan bir &ouml;rnektir.\r\n\r\n\r\n	&nbsp;\r\n	-----------\r\n\r\n\r\n	[1] Bihar-ul Envar, c.6, s.275, bab 8, ehval-ul Berzah ve-l gabr ve azabihi (berzah ve kabir halleri ve azapları )\r\n\r\n\r\n	[2] Vesailuş-Şia, c.1, s.340.\r\n\r\n\r\n	[3] 1967 nolu sayıdan (2070 nolu site) alıntı yapılmıştır.','Bu sorunun ayrıntılı cevabı yoktur.'),(557,'tr553','<p>\r\n	Zina sonucu doğan &ccedil;ocuğun (zina zade) İslam nazarında Peygamber Efendimiz (s.a.a) ve masum İmamlarımızın (a.s.) rivayetlerinde beyan edilmiş, &ouml;zel h&uuml;k&uuml;mleri vardır. O, hadislerden bazılarının adresleri şunlardır:</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	1-&nbsp;&nbsp; Zina zadenin mirası: &ldquo;<strong><em>Vesailuş-Şia</em></strong>&rdquo;, c.26, s. 274, (Zina zade zina eden kadın erkekten miras alamıyor babı)</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	2-&nbsp;&nbsp; Zina zade&rsquo;nin şahitliği: &ldquo;<strong><em>Vesailu&rsquo;ş-Şia</em></strong>&rdquo;, c.27, s. 375, (Zina zadenin şahitliği kabul edilmez babı)</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	3-&nbsp;&nbsp; Zina zadenin diyesi: &ldquo;<strong><em>Vesailu&rsquo;ş-Şia</em></strong>&rdquo;, c.29, s. 223, (Zina zadenin diyesi babı)</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	4- Zina zadenin cemaat imamı olması: &ldquo;<strong><em>Vesailu&rsquo;ş-Şia</em></strong>&rdquo;, c.6, s. 465, (cemaat imamının şartları babı)</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Zina sonucu doğan &ccedil;ocuğun (zina zade) İslam nazarında Peygamber Efendimiz (s.a.a) ve masum İmamlarımızın (a.s.) rivayetlerinde beyan edilmiş, &ouml;zel h&uuml;k&uuml;mleri vardır. O, hadislerden bazılarının adresleri şunlardır:\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	1-&nbsp;&nbsp; Zina zadenin mirası: &ldquo;Vesailuş-Şia&rdquo;, c.26, s. 274, (Zina zade zina eden kadın erkekten miras alamıyor babı)\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	2-&nbsp;&nbsp; Zina zade&rsquo;nin şahitliği: &ldquo;Vesailu&rsquo;ş-Şia&rdquo;, c.27, s. 375, (Zina zadenin şahitliği kabul edilmez babı)\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	3-&nbsp;&nbsp; Zina zadenin diyesi: &ldquo;Vesailu&rsquo;ş-Şia&rdquo;, c.29, s. 223, (Zina zadenin diyesi babı)\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	4- Zina zadenin cemaat imamı olması: &ldquo;Vesailu&rsquo;ş-Şia&rdquo;, c.6, s. 465, (cemaat imamının şartları babı)','Bu sorunun ayrıntılı cevabı yoktur.'),(558,'tr552','<p>\r\n	Allame Meclisi&rsquo;nin &ldquo;Biharu&rsquo;l Envar&rdquo; adlı kitabında da naklettiği bir rivayette: Şahsın birisi Hz Ali&rsquo;den (a.s) şu sorularına cevap vermesini istedi; vacip nedir? Vacipten daha vacip hangisidir? Acayip nedir? Acayipten daha acayip nedir? Zor olan hangisidir? Zordan daha zor olan nedir? Yakın nedir? Yakından daha yakın nedir? Daha s&ouml;zleri bitmeden Hz Ali (a.s) şu şiirlerle cevabını verdi.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Rabbin derg&acirc;hından t&ouml;vbe etmeleri vaciptir.</p>\r\n\r\n<p>\r\n	G&uuml;nahları terk etmeleri daha vaciptir.</p>\r\n\r\n<p>\r\n	Zamanın kendi i&ccedil;inde değişmesi acayiptir.</p>\r\n\r\n<p>\r\n	Bu değişiklikler i&ccedil;inde insanların gafleti ise ondan daha acayiptir.</p>\r\n\r\n<p>\r\n	Olumsuzluk ve musibetlerde sabırlı olmak zordur.</p>\r\n\r\n<p>\r\n	Lakin onun sevabını elden vermek daha zordur.</p>\r\n\r\n<p>\r\n	Gelmesini &uuml;mit ettiğin her şey yakındır</p>\r\n\r\n<p>\r\n	&Ouml;l&uuml;m onların hepsinden daha yakındır.[1]</p>\r\n\r\n<p>\r\n	----------<br />\r\n	[1] Tevvib rebbel vera vacibun aleyhim</p>\r\n\r\n<p>\r\n	Ve terkuhum liz-zunubi evceb.</p>\r\n\r\n<p>\r\n	Ved-dehru fi sarfihi aciybun.</p>\r\n\r\n<p>\r\n	Ve gafletun-nasi fiyhi A&rsquo;gceb</p>\r\n\r\n<p>\r\n	Ves-Sabru fin-naibati sagbun.</p>\r\n\r\n<p>\r\n	Lakin fovtus-sevabi es&rsquo;ab.</p>\r\n\r\n<p>\r\n	Ve kullema yerteci gariybun.</p>\r\n\r\n<p>\r\n	Vel-mevtu min kulli zake egreb</p>\r\n\r\n<p>\r\n	(Meclisi, Muhammed Bakır, &ldquo;Bihar&rsquo;ul Envar El-Camiat Li&rsquo;d-d&uuml;reri&rsquo;l Eimmetil Ethar&rdquo;, c: 75, s: 89, intişaratı El-vefa, 1404 h.g, Mevaizi İmaman (a.s) kitabının terc&uuml;mesinden yararlanılmıştır.&nbsp;</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Allame Meclisi&rsquo;nin &ldquo;Biharu&rsquo;l Envar&rdquo; adlı kitabında da naklettiği bir rivayette: Şahsın birisi Hz Ali&rsquo;den (a.s) şu sorularına cevap vermesini istedi; vacip nedir? Vacipten daha vacip hangisidir? Acayip nedir? Acayipten daha acayip nedir? Zor olan hangisidir? Zordan daha zor olan nedir? Yakın nedir? Yakından daha yakın nedir? Daha s&ouml;zleri bitmeden Hz Ali (a.s) şu şiirlerle cevabını verdi.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Rabbin derg&acirc;hından t&ouml;vbe etmeleri vaciptir.\r\n\r\n\r\n	G&uuml;nahları terk etmeleri daha vaciptir.\r\n\r\n\r\n	Zamanın kendi i&ccedil;inde değişmesi acayiptir.\r\n\r\n\r\n	Bu değişiklikler i&ccedil;inde insanların gafleti ise ondan daha acayiptir.\r\n\r\n\r\n	Olumsuzluk ve musibetlerde sabırlı olmak zordur.\r\n\r\n\r\n	Lakin onun sevabını elden vermek daha zordur.\r\n\r\n\r\n	Gelmesini &uuml;mit ettiğin her şey yakındır\r\n\r\n\r\n	&Ouml;l&uuml;m onların hepsinden daha yakındır.[1]\r\n\r\n\r\n	----------\r\n	[1] Tevvib rebbel vera vacibun aleyhim\r\n\r\n\r\n	Ve terkuhum liz-zunubi evceb.\r\n\r\n\r\n	Ved-dehru fi sarfihi aciybun.\r\n\r\n\r\n	Ve gafletun-nasi fiyhi A&rsquo;gceb\r\n\r\n\r\n	Ves-Sabru fin-naibati sagbun.\r\n\r\n\r\n	Lakin fovtus-sevabi es&rsquo;ab.\r\n\r\n\r\n	Ve kullema yerteci gariybun.\r\n\r\n\r\n	Vel-mevtu min kulli zake egreb\r\n\r\n\r\n	(Meclisi, Muhammed Bakır, &ldquo;Bihar&rsquo;ul Envar El-Camiat Li&rsquo;d-d&uuml;reri&rsquo;l Eimmetil Ethar&rdquo;, c: 75, s: 89, intişaratı El-vefa, 1404 h.g, Mevaizi İmaman (a.s) kitabının terc&uuml;mesinden yararlanılmıştır.&nbsp;','Bu sorunun ayrıntılı cevabı yoktur.'),(559,'tr551','<p>\r\n	Şia ve Ehli S&uuml;nnet kaynaklarının tamamı şu noktada ittifak etmişlerdir: İmam Zaman&rsquo;ın (a.s) zuhuru ger&ccedil;ekleşmeden &ouml;nce onun zuhuru i&ccedil;in ortam hazırlayacak bir kıyam ger&ccedil;ekleşecektir. Bu kıyamda, İran&rsquo;dan siyah bayraklı ordu İmam&rsquo;ın h&uuml;k&uuml;mranlığının mukaddimelerini hazırlayanlardır.[1]</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Ortam hazırlayan İranlıların h&uuml;k&uuml;meti iki belirgin aşamaya taksim edilmektedir:</p>\r\n\r\n<p>\r\n	a)&nbsp;&nbsp; Onların kıyamının başlangıcı belki zuhurun başlangıcı olabilecek Kum ehli bir şahsın elinden olacak; &ccedil;&uuml;nk&uuml; rivayetlerde İmam&rsquo;ın kıyamının şark (doğu) b&ouml;lgesinden olduğu gelmiştir.[2]</p>\r\n\r\n<p>\r\n	b)&nbsp;&nbsp; İranlılar i&ccedil;inden, Seyyidi Horasani ve ordusunun komutanı Şuayb bin Salih adında beklenilen iki şahsın zuhur etmesi.[3]</p>\r\n\r\n<p>\r\n	A&ccedil;ıklandığı &uuml;zere zuhur rivayetlerinden birisi Kum kentinden bir şahsın kıyamıdır. Rivayet ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	İmam K&acirc;zım (a.s) ş&ouml;yle buyurdular: &quot;Kum&#39;dan bir kişi kıyam edecek ve halkı hakka davet edecek. Bir grup, ona katılacak. (onların irade ve imanları) Demirden olan par&ccedil;alar gibi dayanıklıdır, olayların şiddetli tufanı onları sarsmaz. Savaştan yorulmaz ve korkmazlar. Allah&#39;a tevekk&uuml;l ederler. Artık sonu&ccedil; muttakin (onları Allahın azabına m&uuml;stahak kılacak şeylerden sakınan) kimselerindir&rdquo;.[4]</p>\r\n\r\n<p>\r\n	Buna g&ouml;re İranlıların zuhura ortam hazırlamadaki rolleri ink&acirc;r edilemez. Konuyla ilgili daha fazla bilgi edinmek i&ccedil;in Ali Kurani&rsquo;nin &ldquo;Asrı Zuhur&rdquo; adında kaleme aldığı kitaba m&uuml;racaat eddiniz.</p>\r\n\r\n<p>\r\n	---------<br />\r\n	[1] Kurani, Ali, Asrı Zuhur, s.207</p>\r\n\r\n<p>\r\n	[2] A.g.e s.209</p>\r\n\r\n<p>\r\n	[3] A.g.e</p>\r\n\r\n<p>\r\n	[4] &ldquo;Biharu&rsquo;l-Envar&rdquo; c.57, s.216, hadis 37.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Şia ve Ehli S&uuml;nnet kaynaklarının tamamı şu noktada ittifak etmişlerdir: İmam Zaman&rsquo;ın (a.s) zuhuru ger&ccedil;ekleşmeden &ouml;nce onun zuhuru i&ccedil;in ortam hazırlayacak bir kıyam ger&ccedil;ekleşecektir. Bu kıyamda, İran&rsquo;dan siyah bayraklı ordu İmam&rsquo;ın h&uuml;k&uuml;mranlığının mukaddimelerini hazırlayanlardır.[1]\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Ortam hazırlayan İranlıların h&uuml;k&uuml;meti iki belirgin aşamaya taksim edilmektedir:\r\n\r\n\r\n	a)&nbsp;&nbsp; Onların kıyamının başlangıcı belki zuhurun başlangıcı olabilecek Kum ehli bir şahsın elinden olacak; &ccedil;&uuml;nk&uuml; rivayetlerde İmam&rsquo;ın kıyamının şark (doğu) b&ouml;lgesinden olduğu gelmiştir.[2]\r\n\r\n\r\n	b)&nbsp;&nbsp; İranlılar i&ccedil;inden, Seyyidi Horasani ve ordusunun komutanı Şuayb bin Salih adında beklenilen iki şahsın zuhur etmesi.[3]\r\n\r\n\r\n	A&ccedil;ıklandığı &uuml;zere zuhur rivayetlerinden birisi Kum kentinden bir şahsın kıyamıdır. Rivayet ş&ouml;yledir:\r\n\r\n\r\n	İmam K&acirc;zım (a.s) ş&ouml;yle buyurdular: &quot;Kum&#39;dan bir kişi kıyam edecek ve halkı hakka davet edecek. Bir grup, ona katılacak. (onların irade ve imanları) Demirden olan par&ccedil;alar gibi dayanıklıdır, olayların şiddetli tufanı onları sarsmaz. Savaştan yorulmaz ve korkmazlar. Allah&#39;a tevekk&uuml;l ederler. Artık sonu&ccedil; muttakin (onları Allahın azabına m&uuml;stahak kılacak şeylerden sakınan) kimselerindir&rdquo;.[4]\r\n\r\n\r\n	Buna g&ouml;re İranlıların zuhura ortam hazırlamadaki rolleri ink&acirc;r edilemez. Konuyla ilgili daha fazla bilgi edinmek i&ccedil;in Ali Kurani&rsquo;nin &ldquo;Asrı Zuhur&rdquo; adında kaleme aldığı kitaba m&uuml;racaat eddiniz.\r\n\r\n\r\n	---------\r\n	[1] Kurani, Ali, Asrı Zuhur, s.207\r\n\r\n\r\n	[2] A.g.e s.209\r\n\r\n\r\n	[3] A.g.e\r\n\r\n\r\n	[4] &ldquo;Biharu&rsquo;l-Envar&rdquo; c.57, s.216, hadis 37.','Bu sorunun ayrıntılı cevabı yoktur.'),(560,'tr572','<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Takva, insanı yanlış işlere y&ouml;nelmekten koruyan caydırcı bir g&uuml;&ccedil;t&uuml;r. Tam bir takva, insanı g&uuml;nahlara ve haramlara d&uuml;şmekten korumanın yanı sıra, ş&uuml;pheli şeylerdende uzaklaştırır. Takvanın merhaleleri, dalları ve etkileri var ki ayrtıntılı cevap b&ouml;l&uuml;m&uuml;nde onlara değineceğiz.</span></p>\r\n','<p>\r\n	Takva kelimesi &lsquo;Veka, Yaki, Vikaye (وقی یقی وقایه)&rsquo;den gelmiş olup, insanın bir sığınığa girmesi demektir.[1] Dini terimde ise, g&uuml;nahlardan korunmak manasına gelmektedir. Başka bir ifadeyle takva nefsani meleke şeklindeki caydırıcı ve insanın i&ccedil;inde ortaya &ccedil;ıkan i&ccedil;teki bir g&uuml;&ccedil; olup, onu şehvetlerin tuğyanından ve yanlış yapmaktan korur. Tam bir takva, insanı g&uuml;nahlara ve haramlara d&uuml;şmekten korumanın yanı sıra, ş&uuml;pheli şeylerdende uzaklaştırır.</p>\r\n\r\n<p>\r\n	Ayet ve hadislerde takva i&ccedil;in yapılan bir&ccedil;ok benzetmeden bazılarını aşağıda &ouml;rnek olarak getiriyoruz:</p>\r\n\r\n<p>\r\n	1- Azık: Kur&rsquo;an takvayı azığa benzetmiş ve ona en g&uuml;zel azık diyerek ş&ouml;yle buyurmuştur: &lsquo;Azık edinin. Ş&uuml;phesiz azıkların en hayırlısı takvadır.&rsquo;[2]</p>\r\n\r\n<p>\r\n	2- Elbise: Kur&rsquo;an takvayı elbiseye benzeterek ona en g&uuml;zel elbise demiştir: &lsquo;Takva elbisesi ise daha hayırlıdır&rsquo;[3]</p>\r\n\r\n<p>\r\n	3- G&uuml;nah tehlikesi karşısındaki sağlam kale: İmam Ali (a.s) buyuruyor: &lsquo;Ey Allah&rsquo;ın kulları: Takva sağlam ve fethedilmez bir kaledir.&rsquo;[4]</p>\r\n\r\n<p>\r\n	4- İmam Ali (a.s) bir başka yerde ş&ouml;yle buyuruyor: &lsquo;Takva tempolu giden bir binek gibidir. Kontrol&uuml; ona binenin elindedir ve onu cennetin ortasına kadar g&ouml;t&uuml;r&uuml;r.&rsquo;[5]</p>\r\n\r\n<p>\r\n	5- Bazı b&uuml;y&uuml;kler takvayı dikenlerle dolu bir araziden ge&ccedil;erken eteğini tamamen toplayan ve ayağına veya elbisesine ilişmesin diye temkinle y&uuml;r&uuml;yen kimsenin haline benzetmişlerdir.[6] Bu benzetmeden takvanın insanın bir k&ouml;şede inzivaya &ccedil;ekilmesi manasına gelmediği, aksine halkın i&ccedil;inde olması, eğer toplum bozuksa kendisini ondan koruması gerektiği anlaşılmaktadır.[7]</p>\r\n\r\n<p>\r\n	İslamda takva, &lsquo;Mebde&rsquo; ve &lsquo;Mead&rsquo;a yani Allah&rsquo;a ve ahiret g&uuml;n&uuml;ne inanmanın alameti, insanın fazilet, iftihar ve kişiliğinin &ouml;l&ccedil;&uuml;s&uuml; olarak kabul edilmiştir.[8]</p>\r\n\r\n<p>\r\n	Kur&rsquo;an&rsquo;a g&ouml;re takva, bulunduğu yere ilim veren ilahi nurdur.[9]</p>\r\n\r\n<p>\r\n	Takvanın Merhaleleri</p>\r\n\r\n<p>\r\n	Bazı alimlere g&ouml;re takvanın &uuml;&ccedil; merhalesi vardır:</p>\r\n\r\n<p>\r\n	1- Nefsi, sağlam inan&ccedil;lara sahip olarak ebedi azaptan koruma merhalesi.</p>\r\n\r\n<p>\r\n	2- Farzları terketmekte dahil her t&uuml;rl&uuml; g&uuml;nahtan uzak kalma merhalesi.</p>\r\n\r\n<p>\r\n	3- İnsanın kalbini haktan uzaklaştıran şeylerden uzak tutma merhalesi. Bu havassın, hatta en has kimselerin takvasıdır.[10]</p>\r\n\r\n<p>\r\n	Takvanın Kısımları</p>\r\n\r\n<p>\r\n	Takvanın &ccedil;eşitli kısımları vardır. Onlardan birka&ccedil;ı şunlardır: Mal ve iktisatta takva, cinsellikte ve toplumsal konularda takva, siyesette takva, ahlakta takva vs.</p>\r\n\r\n<p>\r\n	Takvanın Etkileri</p>\r\n\r\n<p>\r\n	Takvanın insan yaşamındaki &ouml;nemli ve g&uuml;zel etkilerinden bazıları şunlardır:</p>\r\n\r\n<p>\r\n	1- İnsanın Eğitilmesi: İmam Ali (a.s) buyuruyor: &lsquo;Takva, ruhsal bir haslet ve manevi bir eğitimdir. Onunla insan yetiştirilir.&rsquo;[11]</p>\r\n\r\n<p>\r\n	2- Sorumluluk Bilinci: Takvalı kimse dini g&ouml;revlerinin altından ka&ccedil;maz ve istekle onları yerine getirir, zorlukları yener.</p>\r\n\r\n<p>\r\n	3- &Ouml;zg&uuml;rl&uuml;k: Takva, insanın Allah&rsquo;tan başka her t&uuml;rl&uuml; kulluktan kurtarır. Takvalı insan şehvetlerinin karşısında dize gelmez, makam ve nefsani isteklere teslim olmaz. Dolayısıyla her t&uuml;rl&uuml; helaketten g&uuml;vende kalır.</p>\r\n\r\n<p>\r\n	4- Ahirette Kurtuluşa Ermek: Takva hidayetin anahtarıdır. Takvalı kimse g&uuml;zel amelleri ve hidayet yolunda y&uuml;r&uuml;mekle d&uuml;nya saadetinin yanında uhrevi sevaplar da kazanır.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	----------</p>\r\n\r\n<p>\r\n	[1] -Ragıb İsfahani, Hasan b. Muhammed, M&uuml;fredatun Fi Ğaribi&rsquo;l-Kur&rsquo;an, c.1, s.881, &lsquo;Veka&rsquo; maddesi, Daru&rsquo;l-İlm ed-Daru&rsquo;ş-Şamiyye, Dimeşk, Beyrut, HK.1412.</p>\r\n\r\n<p>\r\n	[2] -Bakara/197</p>\r\n\r\n<p>\r\n	[3] -A&rsquo;raf/26</p>\r\n\r\n<p>\r\n	[4] -Nehc&uuml;&rsquo;l Belağa, 157. Hutbe.</p>\r\n\r\n<p>\r\n	[5] -Nehc&uuml;&rsquo;l Belağa, 16. Hutbe.</p>\r\n\r\n<p>\r\n	[6] -Ebu&rsquo;l F&uuml;tuh Razi, Hasan b. Ali, Ravzu&rsquo;l-Cinan ve Ravhu&rsquo;l-Cenan Fi Tefsiri&rsquo;l-Kur&rsquo;an, c.1, s.101, Bonyad-ı Pejuheşha-i İslami Astan-ı Kuds-u Razavi, Meşhed, HK.1408; Mekarim Şirazi, Nasır, Tefsir-i N&uuml;mune, c.1, s.80, Daru&rsquo;l-K&uuml;t&uuml;b&uuml;&rsquo;l İslamiyye, 1. Baskı, Tahran, HŞ.1374.</p>\r\n\r\n<p>\r\n	[7] -Tefsir-i N&uuml;mune, c.22, s.204.</p>\r\n\r\n<p>\r\n	[8] -Hucurat/14.</p>\r\n\r\n<p>\r\n	[9] -Bakara/282.</p>\r\n\r\n<p>\r\n	[10] -Tefsir-i N&uuml;mune, c.22, s.205; Allame Meclisi, Biharu&rsquo;l-Envar, c.70, s.136, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, L&uuml;bnan, HK.1404</p>\r\n\r\n<p>\r\n	[11] -Nehc&uuml;&rsquo;l Belağa, Muttakiler Hutbesi.</p>\r\n','Takva, insanı yanlış işlere y&ouml;nelmekten koruyan caydırcı bir g&uuml;&ccedil;t&uuml;r. Tam bir takva, insanı g&uuml;nahlara ve haramlara d&uuml;şmekten korumanın yanı sıra, ş&uuml;pheli şeylerdende uzaklaştırır. Takvanın merhaleleri, dalları ve etkileri var ki ayrtıntılı cevap b&ouml;l&uuml;m&uuml;nde onlara değineceğiz.','Takva kelimesi &lsquo;Veka, Yaki, Vikaye (وقی یقی وقایه)&rsquo;den gelmiş olup, insanın bir sığınığa girmesi demektir.[1] Dini terimde ise, g&uuml;nahlardan korunmak manasına gelmektedir. Başka bir ifadeyle takva nefsani meleke şeklindeki caydırıcı ve insanın i&ccedil;inde ortaya &ccedil;ıkan i&ccedil;teki bir g&uuml;&ccedil; olup, onu şehvetlerin tuğyanından ve yanlış yapmaktan korur. Tam bir takva, insanı g&uuml;nahlara ve haramlara d&uuml;şmekten korumanın yanı sıra, ş&uuml;pheli şeylerdende uzaklaştırır.\r\n\r\n\r\n	Ayet ve hadislerde takva i&ccedil;in yapılan bir&ccedil;ok benzetmeden bazılarını aşağıda &ouml;rnek olarak getiriyoruz:\r\n\r\n\r\n	1- Azık: Kur&rsquo;an takvayı azığa benzetmiş ve ona en g&uuml;zel azık diyerek ş&ouml;yle buyurmuştur: &lsquo;Azık edinin. Ş&uuml;phesiz azıkların en hayırlısı takvadır.&rsquo;[2]\r\n\r\n\r\n	2- Elbise: Kur&rsquo;an takvayı elbiseye benzeterek ona en g&uuml;zel elbise demiştir: &lsquo;Takva elbisesi ise daha hayırlıdır&rsquo;[3]\r\n\r\n\r\n	3- G&uuml;nah tehlikesi karşısındaki sağlam kale: İmam Ali (a.s) buyuruyor: &lsquo;Ey Allah&rsquo;ın kulları: Takva sağlam ve fethedilmez bir kaledir.&rsquo;[4]\r\n\r\n\r\n	4- İmam Ali (a.s) bir başka yerde ş&ouml;yle buyuruyor: &lsquo;Takva tempolu giden bir binek gibidir. Kontrol&uuml; ona binenin elindedir ve onu cennetin ortasına kadar g&ouml;t&uuml;r&uuml;r.&rsquo;[5]\r\n\r\n\r\n	5- Bazı b&uuml;y&uuml;kler takvayı dikenlerle dolu bir araziden ge&ccedil;erken eteğini tamamen toplayan ve ayağına veya elbisesine ilişmesin diye temkinle y&uuml;r&uuml;yen kimsenin haline benzetmişlerdir.[6] Bu benzetmeden takvanın insanın bir k&ouml;şede inzivaya &ccedil;ekilmesi manasına gelmediği, aksine halkın i&ccedil;inde olması, eğer toplum bozuksa kendisini ondan koruması gerektiği anlaşılmaktadır.[7]\r\n\r\n\r\n	İslamda takva, &lsquo;Mebde&rsquo; ve &lsquo;Mead&rsquo;a yani Allah&rsquo;a ve ahiret g&uuml;n&uuml;ne inanmanın alameti, insanın fazilet, iftihar ve kişiliğinin &ouml;l&ccedil;&uuml;s&uuml; olarak kabul edilmiştir.[8]\r\n\r\n\r\n	Kur&rsquo;an&rsquo;a g&ouml;re takva, bulunduğu yere ilim veren ilahi nurdur.[9]\r\n\r\n\r\n	Takvanın Merhaleleri\r\n\r\n\r\n	Bazı alimlere g&ouml;re takvanın &uuml;&ccedil; merhalesi vardır:\r\n\r\n\r\n	1- Nefsi, sağlam inan&ccedil;lara sahip olarak ebedi azaptan koruma merhalesi.\r\n\r\n\r\n	2- Farzları terketmekte dahil her t&uuml;rl&uuml; g&uuml;nahtan uzak kalma merhalesi.\r\n\r\n\r\n	3- İnsanın kalbini haktan uzaklaştıran şeylerden uzak tutma merhalesi. Bu havassın, hatta en has kimselerin takvasıdır.[10]\r\n\r\n\r\n	Takvanın Kısımları\r\n\r\n\r\n	Takvanın &ccedil;eşitli kısımları vardır. Onlardan birka&ccedil;ı şunlardır: Mal ve iktisatta takva, cinsellikte ve toplumsal konularda takva, siyesette takva, ahlakta takva vs.\r\n\r\n\r\n	Takvanın Etkileri\r\n\r\n\r\n	Takvanın insan yaşamındaki &ouml;nemli ve g&uuml;zel etkilerinden bazıları şunlardır:\r\n\r\n\r\n	1- İnsanın Eğitilmesi: İmam Ali (a.s) buyuruyor: &lsquo;Takva, ruhsal bir haslet ve manevi bir eğitimdir. Onunla insan yetiştirilir.&rsquo;[11]\r\n\r\n\r\n	2- Sorumluluk Bilinci: Takvalı kimse dini g&ouml;revlerinin altından ka&ccedil;maz ve istekle onları yerine getirir, zorlukları yener.\r\n\r\n\r\n	3- &Ouml;zg&uuml;rl&uuml;k: Takva, insanın Allah&rsquo;tan başka her t&uuml;rl&uuml; kulluktan kurtarır. Takvalı insan şehvetlerinin karşısında dize gelmez, makam ve nefsani isteklere teslim olmaz. Dolayısıyla her t&uuml;rl&uuml; helaketten g&uuml;vende kalır.\r\n\r\n\r\n	4- Ahirette Kurtuluşa Ermek: Takva hidayetin anahtarıdır. Takvalı kimse g&uuml;zel amelleri ve hidayet yolunda y&uuml;r&uuml;mekle d&uuml;nya saadetinin yanında uhrevi sevaplar da kazanır.&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;\r\n	----------\r\n\r\n\r\n	[1] -Ragıb İsfahani, Hasan b. Muhammed, M&uuml;fredatun Fi Ğaribi&rsquo;l-Kur&rsquo;an, c.1, s.881, &lsquo;Veka&rsquo; maddesi, Daru&rsquo;l-İlm ed-Daru&rsquo;ş-Şamiyye, Dimeşk, Beyrut, HK.1412.\r\n\r\n\r\n	[2] -Bakara/197\r\n\r\n\r\n	[3] -A&rsquo;raf/26\r\n\r\n\r\n	[4] -Nehc&uuml;&rsquo;l Belağa, 157. Hutbe.\r\n\r\n\r\n	[5] -Nehc&uuml;&rsquo;l Belağa, 16. Hutbe.\r\n\r\n\r\n	[6] -Ebu&rsquo;l F&uuml;tuh Razi, Hasan b. Ali, Ravzu&rsquo;l-Cinan ve Ravhu&rsquo;l-Cenan Fi Tefsiri&rsquo;l-Kur&rsquo;an, c.1, s.101, Bonyad-ı Pejuheşha-i İslami Astan-ı Kuds-u Razavi, Meşhed, HK.1408; Mekarim Şirazi, Nasır, Tefsir-i N&uuml;mune, c.1, s.80, Daru&rsquo;l-K&uuml;t&uuml;b&uuml;&rsquo;l İslamiyye, 1. Baskı, Tahran, HŞ.1374.\r\n\r\n\r\n	[7] -Tefsir-i N&uuml;mune, c.22, s.204.\r\n\r\n\r\n	[8] -Hucurat/14.\r\n\r\n\r\n	[9] -Bakara/282.\r\n\r\n\r\n	[10] -Tefsir-i N&uuml;mune, c.22, s.205; Allame Meclisi, Biharu&rsquo;l-Envar, c.70, s.136, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, L&uuml;bnan, HK.1404\r\n\r\n\r\n	[11] -Nehc&uuml;&rsquo;l Belağa, Muttakiler Hutbesi.'),(561,'tr571','<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">İslam maarifi ve İslam fıkhı, Peygamberimizden (s.a.a) sonra gelişen olaylar ve halifelik meselesinden dolayı biri Ehl-i Beyt&rsquo;ten alınan fıkıh, diğeride sahabe ve tabiinin verdikleri fetvalardan alınan ve Ehl-i S&uuml;nnet diye meşhur olan fıkıh olmak &uuml;zere ikiye ayrıldı:</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">İslami fetihlerden sonra yeni meselelerin ortaya &ccedil;ıkması ve fıkıh alanındaki daha dikkatli incelemelerin başlamasıyla, yani hicri 2. asrın başından 4. asrın başlarına kadar Ehl-i S&uuml;nnet fıkhı kendi zirvesine ulaşıp, fıkıh yaygın olarak uygulanmaya başladığında d&ouml;rt mezhepte şekillenmeye başladı. Mutlak i&ccedil;tihat (t&uuml;m fıkıhta ve belli bir mezhebi nazara almaksızın), hicri 655&rsquo;e kadar Ehl-i S&uuml;nnette yaygındı. Ancak &ccedil;eşitli nedenlerden dolayı d&ouml;rt mezhebin dışındaki diğer mezhepler g&ouml;rmezlikten gelindi ve hepsi resmiyetten d&uuml;şt&uuml;. Yargı, cuma imamlığı, fetva verme gibi yetkiler sadece bu d&ouml;rt mezhebe uyanlara verildi. Son yıllarda Ehl-i S&uuml;nnet i&ccedil;inde de mutlak i&ccedil;tihad kapısının a&ccedil;ılmasına dair istekler gelmeye başladı. Onlar bir mezhepte i&ccedil;tihat ettikten sonra d&ouml;rt mezhep arasında i&ccedil;tihat etmeye, g&uuml;n&uuml;m&uuml;zde insan yaşamındaki ani ve bir&ccedil;ok değişiklikleri g&ouml;z &ouml;n&uuml;ne alarak mutlak i&ccedil;tihadın kapısının a&ccedil;ılması talebinde bulunmaya başladılar.</span></p>\r\n','<p>\r\n	Ahkamın teşrii edilmesi Peygamberimizin (s.a.a) n&uuml;b&uuml;vveti zamanında başlamış ve yaşadığı s&uuml;recede devam etmiştir. Şii&rsquo;ye g&ouml;re Peygamberimizin (s.a.a) s&uuml;nnet ve siretinin, ahkamın, fıkhi ve gayr&icirc; fıkhi meselelerin a&ccedil;ıklanması Peygamberimizin Ehl-i Beyt&rsquo;inin &uuml;zerinedir. Ehl-i S&uuml;nnete g&ouml;re ise insanları dini hidayete ulaştırmak Peygamberimizin ashabının g&ouml;revidir.</p>\r\n\r\n<p>\r\n	Ahkamı a&ccedil;ıklamak ve temel olarak fıkhi hassasiyetler ve Resulullah&rsquo;ın (s.a.a) s&uuml;nnetini anlamak hicri 40. yıla kadar Peygamberin (s.a.a) ashabının &uuml;zerineydi.[1] O tarihten sonra bazı sahabeler hayatta olmalarına rağmen fakihlerin geneli onların dışında kimselerdi. Daha sonra bu mesuliyet tabiine ge&ccedil;ti ve hicri 1. asrın sonlarından 2. asrın başlarına kadar bu durum devam etti.[2]</p>\r\n\r\n<p>\r\n	Ehl-i S&uuml;nnet Mezheplerinin Ortaya &Ccedil;ıkışı</p>\r\n\r\n<p>\r\n	Ehl-i S&uuml;nnet fıkhı, Ehl-i Beyt&rsquo;in (a.s) imamet ve rehberlik meselesini reddedikten sonra Ehl-i Beyt yolunun dışında bir yol tuttu. Onlar fıkhi meselelerde &ouml;nce sahabeye, ardından tabiine uydular.</p>\r\n\r\n<p>\r\n	İslami fetihlerden sonra yeni meselelerin ortaya &ccedil;ıkması ve fıkıh alanındaki daha dikkatli incelemelerin başlamasıyla, yani hicri 2. asrın başından 4. asrın başlarına kadar Ehl-i S&uuml;nnet fıkhı kendi zirvesine ulaşıp fıkıhta yaygın olarak uygulanmaya başladığında d&ouml;rt mezhepte şekillenmeye başladı.</p>\r\n\r\n<p>\r\n	Ehl-i S&uuml;nnette &ccedil;eşitli mezheplerin ortaya &ccedil;ıkması fıkhi meselelerin &ccedil;okluğu, M&uuml;sl&uuml;man toplumların ve yeni M&uuml;sl&uuml;manların İslam h&uuml;k&uuml;mlerine duydukları ihtiyaca verilen doğal bir tepkiydi. Ancak mezheplerin &ccedil;oğalmasında Ehl-i Beyt&rsquo;i kenara itmek i&ccedil;in bazı siyasi komploların olduğu g&ouml;z ardı edilemez. Zira hakim g&uuml;&ccedil;lerin Ehl-i Beyt&rsquo;in fıkhından uzaklaştıkları dikkate alındığında, onlar bu boşluğu g&ouml;r&uuml;nt&uuml;de de olsa bazı fakihlerle doldurmaya &ccedil;alıştılar.</p>\r\n\r\n<p>\r\n	Dikkat edilirse başlangı&ccedil;ta bu fıkhi mezheplerin d&ouml;rt mezheple sınırlı olmadığı g&ouml;r&uuml;lecektir. Ehl-i S&uuml;nnet alimlerinden bir &ccedil;oğu medrese ve g&ouml;r&uuml;ş sahibi idiler. Her birisinin bulunduğu b&ouml;lgelerde bir&ccedil;ok taraftarı vardı. Hasan Basri (H. 21-110), Evzai (H.88-157), Zahiri (Davud b. Ali İsfahani, H.202-270) ve Muhammed b. Cerir Taberi (H.224-310) mezhep sahibi kimselerdendiler.[3] Ama &ccedil;eşitli nedenleden dolayı bu mezhepler d&ouml;rtle sınırlandı.</p>\r\n\r\n<p>\r\n	Ehl-i S&uuml;nnetin Fıkıh Mezheplerinin D&ouml;rtle Sınırlandırılmasının Nedeni</p>\r\n\r\n<p>\r\n	Ehl-i S&uuml;nnet mezheplerinin arasında baş g&ouml;steren bir&ccedil;ok ihtilaf, halkında mezheplerin sınırlandırılmasıdan yana tavır almasına neden oldu. Ancak iktidardakilerin d&ouml;rt mezhebin hangileri olacağı konusundaki rol&uuml;n&uuml; de g&ouml;z ardı etmemek gerekir. &Ccedil;&uuml;nk&uuml; halkın mezhepleri belli bir sayıda sınırlandırma g&uuml;&ccedil;leri olamazdı. Devletler ve iktidarlar bu sınırlamanın &ouml;l&ccedil;&uuml;lerini belirlemiş, yeri geldiğinde bir mezhebi diğerlerine tercih etmişlerdir. Bazende bir mezhebin taraftarları fetva ve kadılık makamına gelerek kendi mezheplerini yaymış ve onu genele yaymaya &ccedil;alışmışlardır. &Ouml;rneğin Hanefi mezhebinin taraftarları daha &ccedil;ok g&uuml;&ccedil; ve imkana sahip olduklarından Ehl-i S&uuml;nnet arasında daha &ccedil;ok yayılmıştır. Abbasi devletinin kadılar kadısı Ebu Yusuf, onlardan saygı g&ouml;rd&uuml;ğ&uuml; i&ccedil;in kendi mezhebine &ouml;ncelik veriyor, kadılık g&ouml;revine Hanefi mezhebinden olanlar getiriliyordu.[4]</p>\r\n\r\n<p>\r\n	Ehl-i S&uuml;nnet imamları sırasıyla şunlardır:</p>\r\n\r\n<p>\r\n	1- Ebu Hanife, Nu&rsquo;man b. Sabit (&Ouml;l. Hicri:150)&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	2- Malik b. Enes (&Ouml;l. Hicri:179)&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	3- Şafii, Muhammed b. İdris (&Ouml;l. Hicri:204)&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	4- Ahmed b. Hanbel (&Ouml;l. Hicri:240).</p>\r\n\r\n<p>\r\n	Ehl-i S&uuml;nnette İ&ccedil;tihat Kapısının Kapanmasının Nedenleri</p>\r\n\r\n<p>\r\n	İ&ccedil;tihat, temelde İslamın yaşam kaynağı ve kanunlarının dinamikliğidir. M&uuml;sl&uuml;manlar 1400 senedir i&ccedil;tihat ışığının altında olduklarından gayri islami kanunlara muhta&ccedil; olmaktan kurtulmuşlardır. Mutlak i&ccedil;tihat, hicri 655&rsquo;e kadar Ehl-i S&uuml;nnette yaygındı. Ancak &ccedil;eşitli nedenlerden dolayı d&ouml;rt mezhebin dışında diğer mezhepler g&ouml;rmezlikten gelindi ve hepsi resmiyetten d&uuml;şt&uuml;ler. Yargı, cuma imamlığı, fetva verme gibi yetkiler sadece bu d&ouml;rt mezhebe uyanlara verildi.[5]</p>\r\n\r\n<p>\r\n	Ehl-i S&uuml;nnetin mutlak i&ccedil;tihattan vazge&ccedil;mesinin nedenlerini ş&ouml;yle &ouml;zetleyebiliriz:[6]</p>\r\n\r\n<p>\r\n	1- Mezhep Tassubu</p>\r\n\r\n<p>\r\n	Her mezhebin &ouml;ğrencileri kendi mezhep reisinin eser ve g&ouml;r&uuml;şlerine karşı &ccedil;ok mutaassıp olup ona muhalefet etmeyi caiz bilmiyorlardı. Şii alimlerden biri bu konuda ş&ouml;yle diyor: &lsquo;Ehl-i S&uuml;nnette i&ccedil;tihat kapısının kapanmaya g&ouml;t&uuml;ren nedenlerden biri -bu neden neredeyse Şiilerde de fıkıh ve fekahet kapısını kapatacaktı- ilmi bir şahsiyetin azamet ve b&uuml;y&uuml;kl&uuml;ğ&uuml; idi. Bu neden, Ehl-i S&uuml;nnetin d&ouml;rt fıkhi mezhebinin reislerinin (Ahmed b. Hanbel, Muhammed b. İdris Şafii, Ebu Hanife, Malik b. Enes) d&ouml;neminden sonra Ehl-i S&uuml;nnet camiasında ve ilmi havzalarda hissedilir bir şekilde etki bıraktı ve onların fıkhi akımlarından şaşılacak derecede &ouml;ylesine etkilendiler ki, onlara muhalefet ve i&ccedil;tihat etme g&uuml;c&uuml;n&uuml; kaybettiler.&rsquo;[7]</p>\r\n\r\n<p>\r\n	2- Yargıdaki Zorluklar</p>\r\n\r\n<p>\r\n	Bazen &ccedil;eşitli mahkemelerin verdiği h&uuml;k&uuml;mler arasında b&uuml;y&uuml;k farklılıklar ortaya &ccedil;ıkıyordu. Mesela bir mahkemenin m&uuml;&ccedil;tehit olan kadısı kendi i&ccedil;tihadına g&ouml;re fetva verirdi. Bu da halkın b&uuml;y&uuml;k itirazlarına neden oluyordu. Zira aynı konuda değişik mahkemelerde değişik h&uuml;k&uuml;mlerin veriliyordu. Bu y&uuml;zden devlet verilen h&uuml;k&uuml;mlerin halkın nazarında ge&ccedil;erli olabilmesi, nizanın, kargaşanın engellenmesi i&ccedil;in kadıları d&ouml;rt mezhepten birinin h&uuml;km&uuml;ne g&ouml;re fetva vermekle g&ouml;revlendirdi.</p>\r\n\r\n<p>\r\n	3- Siyasi Nedenler</p>\r\n\r\n<p>\r\n	Bu konuda deniliyor ki: &lsquo;G&ouml;r&uuml;nen o ki o d&ouml;nemin siyasi g&uuml;c&uuml; ilim havzalarının ve alimlerin y&uuml;kselmelerinden rahatsızdılar. Zira alimler ve m&uuml;&ccedil;tehitler i&ccedil;tihat dinamikleri ve &ouml;zg&uuml;r d&uuml;ş&uuml;nceleri ile İslamı savunuyor, zalim y&ouml;neticilerin bidat ve sapmalarının &ouml;n&uuml;ne ge&ccedil;iyor, İslamı toplumda yaşatıyor ve uyguluyorlardı. Bu ise, zalim y&ouml;neticilerin hedeflerine ters d&uuml;ş&uuml;yordu.&rsquo;[8]</p>\r\n\r\n<p>\r\n	Bir yere kadar koşullu i&ccedil;tihat Ehl-i S&uuml;nette vardı. B&ouml;yle bir i&ccedil;tihat m&uuml;&ccedil;tehide bir mezhebin dairesi i&ccedil;inde ve onun usul ve dayanaklarını g&ouml;z &ouml;n&uuml;ne alarak ahkamı &ccedil;ıkarma ve a&ccedil;ıklama izni verirdi. Ama d&ouml;rt mezhep belirlendikten sonra mutlak i&ccedil;tihadın kapısı kapandı.</p>\r\n\r\n<p>\r\n	Ehl-i S&uuml;nnetin Mutlak İ&ccedil;tihada D&ouml;nmesi</p>\r\n\r\n<p>\r\n	Son yıllarda Ehl-i S&uuml;nnetin i&ccedil;inde mutlak i&ccedil;tihat kapısının a&ccedil;ılması y&ouml;n&uuml;nde talepler gelmeye başladı.[9] Onlar bir mezhepte i&ccedil;tihat ettikten sonra (yani fakih kendi mezhebinin, &ouml;rneğin Hanefi mezhebine mensupsa yalnızca o mezhebin fıkhının &ccedil;er&ccedil;evesi i&ccedil;inde i&ccedil;tihat etmeye hakkı var) d&ouml;rt mezhep i&ccedil;inde i&ccedil;tihat etmeye (yani fakihin i&ccedil;tihat dairesi bir mezhepten &ccedil;ıkıp d&ouml;rt mezhebe kayacak ve bu d&ouml;rt mezhebin sınırları i&ccedil;inde i&ccedil;tihat edecektir) başlayacaktır. G&uuml;n&uuml;m&uuml;zde insan yaşamındaki ani ve bir&ccedil;ok değişiklikler g&ouml;z &ouml;n&uuml;ne alındığında mutlak i&ccedil;tihadı isteyenlerin &ccedil;oğaldığını s&ouml;yleyebiliriz.</p>\r\n\r\n<p>\r\n	Bug&uuml;n Ehl-i S&uuml;nnet d&uuml;ş&uuml;n&uuml;rleri kendilerinden ş&ouml;yle soruyorlar: &lsquo;Asırlar &ouml;nce yaşayan ve g&uuml;n&uuml;m&uuml;z şartlarından asla heberi olmayan kimseleri neden taklit edelim?&rsquo;</p>\r\n\r\n<p>\r\n	Yine: &lsquo;Taklit gerekli ise o zaman d&ouml;rt mezhebin imamlarının kendileri kimi taklit ediyorlardı?&rsquo; diye sormaktan kendilerini alamıyorlar.</p>\r\n\r\n<p>\r\n	Bu d&uuml;ş&uuml;ncenin taraftarı g&uuml;n&uuml;m&uuml;zde Ehl-i S&uuml;nnet aydınları arasında &ccedil;oğalınca kapanan i&ccedil;tihat kapılarının da yeniden a&ccedil;ılması g&uuml;ndeme gelmeye başladı.</p>\r\n\r\n<p>\r\n	İlgili dizinler:</p>\r\n\r\n<p>\r\n	Soru:796 (Site:855): Şia&rsquo;da İ&ccedil;tihat</p>\r\n\r\n<p>\r\n	Soru:795 (Site:854): Kur&rsquo;an ve Rivayetlerde İ&ccedil;tihat</p>\r\n\r\n<p>\r\n	Soru:4932 (Site:5182): Mezheplerin Ortaya &Ccedil;ıkma Nedeni</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp; ---------------</p>\r\n\r\n<p>\r\n	<br />\r\n	[1] -Subhani, Cafer, Tarihu&rsquo;l Fıkhi&rsquo;l İslami ve Edvarihi, s.14, M&uuml;essese-i İmam Sadık (a.s), Kum, HK.1427.</p>\r\n\r\n<p>\r\n	[2] -a.g.e.</p>\r\n\r\n<p>\r\n	[3] -a.g.e, s.64</p>\r\n\r\n<p>\r\n	[4] -Kesiri, Seyyid Muhammed, el-Selefiyye Beyne Ehl-i S&uuml;nnet ve&rsquo;l-İmamiyye, s.107, Neşru&rsquo;l-Ğadir, Beyrut, HK.1418.</p>\r\n\r\n<p>\r\n	[5] -Subhani, Cafer, Rahnemay-ı Hakikat, s.577, Neşr-i M&uuml;şaar, Tahran, HŞ.1387</p>\r\n\r\n<p>\r\n	[6] -Tarihu&rsquo;l Fıkhi&rsquo;l İslami ve Edvarihi, Fasl-ı Esbab-ı Ğalki&rsquo;l-İ&ccedil;tihat, adlı eserden faydalanılmıştır.</p>\r\n\r\n<p>\r\n	[7] -Rızvani, Ali Asgar, Şia Sinasi ve Pasuh Be Ş&uuml;behat, c.2, s.615, Neşr-i M&uuml;şaar, Tahran, HŞ.1384</p>\r\n\r\n<p>\r\n	[8] -a.g.e.</p>\r\n\r\n<p>\r\n	[9] -Muhammed Ali Seyyas ve Ali Mansur el-Mısri gibi Ehl-i S&uuml;nnetin bazı d&uuml;ş&uuml;n&uuml;rleri bu alanda makaleler ele almışlardır. Bak: Tarihu&rsquo;l Fıkhi&rsquo;l İslami ve Edvarihi, s.100.</p>\r\n','İslam maarifi ve İslam fıkhı, Peygamberimizden (s.a.a) sonra gelişen olaylar ve halifelik meselesinden dolayı biri Ehl-i Beyt&rsquo;ten alınan fıkıh, diğeride sahabe ve tabiinin verdikleri fetvalardan alınan ve Ehl-i S&uuml;nnet diye meşhur olan fıkıh olmak &uuml;zere ikiye ayrıldı:\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	İslami fetihlerden sonra yeni meselelerin ortaya &ccedil;ıkması ve fıkıh alanındaki daha dikkatli incelemelerin başlamasıyla, yani hicri 2. asrın başından 4. asrın başlarına kadar Ehl-i S&uuml;nnet fıkhı kendi zirvesine ulaşıp, fıkıh yaygın olarak uygulanmaya başladığında d&ouml;rt mezhepte şekillenmeye başladı. Mutlak i&ccedil;tihat (t&uuml;m fıkıhta ve belli bir mezhebi nazara almaksızın), hicri 655&rsquo;e kadar Ehl-i S&uuml;nnette yaygındı. Ancak &ccedil;eşitli nedenlerden dolayı d&ouml;rt mezhebin dışındaki diğer mezhepler g&ouml;rmezlikten gelindi ve hepsi resmiyetten d&uuml;şt&uuml;. Yargı, cuma imamlığı, fetva verme gibi yetkiler sadece bu d&ouml;rt mezhebe uyanlara verildi. Son yıllarda Ehl-i S&uuml;nnet i&ccedil;inde de mutlak i&ccedil;tihad kapısının a&ccedil;ılmasına dair istekler gelmeye başladı. Onlar bir mezhepte i&ccedil;tihat ettikten sonra d&ouml;rt mezhep arasında i&ccedil;tihat etmeye, g&uuml;n&uuml;m&uuml;zde insan yaşamındaki ani ve bir&ccedil;ok değişiklikleri g&ouml;z &ouml;n&uuml;ne alarak mutlak i&ccedil;tihadın kapısının a&ccedil;ılması talebinde bulunmaya başladılar.','Ahkamın teşrii edilmesi Peygamberimizin (s.a.a) n&uuml;b&uuml;vveti zamanında başlamış ve yaşadığı s&uuml;recede devam etmiştir. Şii&rsquo;ye g&ouml;re Peygamberimizin (s.a.a) s&uuml;nnet ve siretinin, ahkamın, fıkhi ve gayr&icirc; fıkhi meselelerin a&ccedil;ıklanması Peygamberimizin Ehl-i Beyt&rsquo;inin &uuml;zerinedir. Ehl-i S&uuml;nnete g&ouml;re ise insanları dini hidayete ulaştırmak Peygamberimizin ashabının g&ouml;revidir.\r\n\r\n\r\n	Ahkamı a&ccedil;ıklamak ve temel olarak fıkhi hassasiyetler ve Resulullah&rsquo;ın (s.a.a) s&uuml;nnetini anlamak hicri 40. yıla kadar Peygamberin (s.a.a) ashabının &uuml;zerineydi.[1] O tarihten sonra bazı sahabeler hayatta olmalarına rağmen fakihlerin geneli onların dışında kimselerdi. Daha sonra bu mesuliyet tabiine ge&ccedil;ti ve hicri 1. asrın sonlarından 2. asrın başlarına kadar bu durum devam etti.[2]\r\n\r\n\r\n	Ehl-i S&uuml;nnet Mezheplerinin Ortaya &Ccedil;ıkışı\r\n\r\n\r\n	Ehl-i S&uuml;nnet fıkhı, Ehl-i Beyt&rsquo;in (a.s) imamet ve rehberlik meselesini reddedikten sonra Ehl-i Beyt yolunun dışında bir yol tuttu. Onlar fıkhi meselelerde &ouml;nce sahabeye, ardından tabiine uydular.\r\n\r\n\r\n	İslami fetihlerden sonra yeni meselelerin ortaya &ccedil;ıkması ve fıkıh alanındaki daha dikkatli incelemelerin başlamasıyla, yani hicri 2. asrın başından 4. asrın başlarına kadar Ehl-i S&uuml;nnet fıkhı kendi zirvesine ulaşıp fıkıhta yaygın olarak uygulanmaya başladığında d&ouml;rt mezhepte şekillenmeye başladı.\r\n\r\n\r\n	Ehl-i S&uuml;nnette &ccedil;eşitli mezheplerin ortaya &ccedil;ıkması fıkhi meselelerin &ccedil;okluğu, M&uuml;sl&uuml;man toplumların ve yeni M&uuml;sl&uuml;manların İslam h&uuml;k&uuml;mlerine duydukları ihtiyaca verilen doğal bir tepkiydi. Ancak mezheplerin &ccedil;oğalmasında Ehl-i Beyt&rsquo;i kenara itmek i&ccedil;in bazı siyasi komploların olduğu g&ouml;z ardı edilemez. Zira hakim g&uuml;&ccedil;lerin Ehl-i Beyt&rsquo;in fıkhından uzaklaştıkları dikkate alındığında, onlar bu boşluğu g&ouml;r&uuml;nt&uuml;de de olsa bazı fakihlerle doldurmaya &ccedil;alıştılar.\r\n\r\n\r\n	Dikkat edilirse başlangı&ccedil;ta bu fıkhi mezheplerin d&ouml;rt mezheple sınırlı olmadığı g&ouml;r&uuml;lecektir. Ehl-i S&uuml;nnet alimlerinden bir &ccedil;oğu medrese ve g&ouml;r&uuml;ş sahibi idiler. Her birisinin bulunduğu b&ouml;lgelerde bir&ccedil;ok taraftarı vardı. Hasan Basri (H. 21-110), Evzai (H.88-157), Zahiri (Davud b. Ali İsfahani, H.202-270) ve Muhammed b. Cerir Taberi (H.224-310) mezhep sahibi kimselerdendiler.[3] Ama &ccedil;eşitli nedenleden dolayı bu mezhepler d&ouml;rtle sınırlandı.\r\n\r\n\r\n	Ehl-i S&uuml;nnetin Fıkıh Mezheplerinin D&ouml;rtle Sınırlandırılmasının Nedeni\r\n\r\n\r\n	Ehl-i S&uuml;nnet mezheplerinin arasında baş g&ouml;steren bir&ccedil;ok ihtilaf, halkında mezheplerin sınırlandırılmasıdan yana tavır almasına neden oldu. Ancak iktidardakilerin d&ouml;rt mezhebin hangileri olacağı konusundaki rol&uuml;n&uuml; de g&ouml;z ardı etmemek gerekir. &Ccedil;&uuml;nk&uuml; halkın mezhepleri belli bir sayıda sınırlandırma g&uuml;&ccedil;leri olamazdı. Devletler ve iktidarlar bu sınırlamanın &ouml;l&ccedil;&uuml;lerini belirlemiş, yeri geldiğinde bir mezhebi diğerlerine tercih etmişlerdir. Bazende bir mezhebin taraftarları fetva ve kadılık makamına gelerek kendi mezheplerini yaymış ve onu genele yaymaya &ccedil;alışmışlardır. &Ouml;rneğin Hanefi mezhebinin taraftarları daha &ccedil;ok g&uuml;&ccedil; ve imkana sahip olduklarından Ehl-i S&uuml;nnet arasında daha &ccedil;ok yayılmıştır. Abbasi devletinin kadılar kadısı Ebu Yusuf, onlardan saygı g&ouml;rd&uuml;ğ&uuml; i&ccedil;in kendi mezhebine &ouml;ncelik veriyor, kadılık g&ouml;revine Hanefi mezhebinden olanlar getiriliyordu.[4]\r\n\r\n\r\n	Ehl-i S&uuml;nnet imamları sırasıyla şunlardır:\r\n\r\n\r\n	1- Ebu Hanife, Nu&rsquo;man b. Sabit (&Ouml;l. Hicri:150)&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	2- Malik b. Enes (&Ouml;l. Hicri:179)&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	3- Şafii, Muhammed b. İdris (&Ouml;l. Hicri:204)&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	4- Ahmed b. Hanbel (&Ouml;l. Hicri:240).\r\n\r\n\r\n	Ehl-i S&uuml;nnette İ&ccedil;tihat Kapısının Kapanmasının Nedenleri\r\n\r\n\r\n	İ&ccedil;tihat, temelde İslamın yaşam kaynağı ve kanunlarının dinamikliğidir. M&uuml;sl&uuml;manlar 1400 senedir i&ccedil;tihat ışığının altında olduklarından gayri islami kanunlara muhta&ccedil; olmaktan kurtulmuşlardır. Mutlak i&ccedil;tihat, hicri 655&rsquo;e kadar Ehl-i S&uuml;nnette yaygındı. Ancak &ccedil;eşitli nedenlerden dolayı d&ouml;rt mezhebin dışında diğer mezhepler g&ouml;rmezlikten gelindi ve hepsi resmiyetten d&uuml;şt&uuml;ler. Yargı, cuma imamlığı, fetva verme gibi yetkiler sadece bu d&ouml;rt mezhebe uyanlara verildi.[5]\r\n\r\n\r\n	Ehl-i S&uuml;nnetin mutlak i&ccedil;tihattan vazge&ccedil;mesinin nedenlerini ş&ouml;yle &ouml;zetleyebiliriz:[6]\r\n\r\n\r\n	1- Mezhep Tassubu\r\n\r\n\r\n	Her mezhebin &ouml;ğrencileri kendi mezhep reisinin eser ve g&ouml;r&uuml;şlerine karşı &ccedil;ok mutaassıp olup ona muhalefet etmeyi caiz bilmiyorlardı. Şii alimlerden biri bu konuda ş&ouml;yle diyor: &lsquo;Ehl-i S&uuml;nnette i&ccedil;tihat kapısının kapanmaya g&ouml;t&uuml;ren nedenlerden biri -bu neden neredeyse Şiilerde de fıkıh ve fekahet kapısını kapatacaktı- ilmi bir şahsiyetin azamet ve b&uuml;y&uuml;kl&uuml;ğ&uuml; idi. Bu neden, Ehl-i S&uuml;nnetin d&ouml;rt fıkhi mezhebinin reislerinin (Ahmed b. Hanbel, Muhammed b. İdris Şafii, Ebu Hanife, Malik b. Enes) d&ouml;neminden sonra Ehl-i S&uuml;nnet camiasında ve ilmi havzalarda hissedilir bir şekilde etki bıraktı ve onların fıkhi akımlarından şaşılacak derecede &ouml;ylesine etkilendiler ki, onlara muhalefet ve i&ccedil;tihat etme g&uuml;c&uuml;n&uuml; kaybettiler.&rsquo;[7]\r\n\r\n\r\n	2- Yargıdaki Zorluklar\r\n\r\n\r\n	Bazen &ccedil;eşitli mahkemelerin verdiği h&uuml;k&uuml;mler arasında b&uuml;y&uuml;k farklılıklar ortaya &ccedil;ıkıyordu. Mesela bir mahkemenin m&uuml;&ccedil;tehit olan kadısı kendi i&ccedil;tihadına g&ouml;re fetva verirdi. Bu da halkın b&uuml;y&uuml;k itirazlarına neden oluyordu. Zira aynı konuda değişik mahkemelerde değişik h&uuml;k&uuml;mlerin veriliyordu. Bu y&uuml;zden devlet verilen h&uuml;k&uuml;mlerin halkın nazarında ge&ccedil;erli olabilmesi, nizanın, kargaşanın engellenmesi i&ccedil;in kadıları d&ouml;rt mezhepten birinin h&uuml;km&uuml;ne g&ouml;re fetva vermekle g&ouml;revlendirdi.\r\n\r\n\r\n	3- Siyasi Nedenler\r\n\r\n\r\n	Bu konuda deniliyor ki: &lsquo;G&ouml;r&uuml;nen o ki o d&ouml;nemin siyasi g&uuml;c&uuml; ilim havzalarının ve alimlerin y&uuml;kselmelerinden rahatsızdılar. Zira alimler ve m&uuml;&ccedil;tehitler i&ccedil;tihat dinamikleri ve &ouml;zg&uuml;r d&uuml;ş&uuml;nceleri ile İslamı savunuyor, zalim y&ouml;neticilerin bidat ve sapmalarının &ouml;n&uuml;ne ge&ccedil;iyor, İslamı toplumda yaşatıyor ve uyguluyorlardı. Bu ise, zalim y&ouml;neticilerin hedeflerine ters d&uuml;ş&uuml;yordu.&rsquo;[8]\r\n\r\n\r\n	Bir yere kadar koşullu i&ccedil;tihat Ehl-i S&uuml;nette vardı. B&ouml;yle bir i&ccedil;tihat m&uuml;&ccedil;tehide bir mezhebin dairesi i&ccedil;inde ve onun usul ve dayanaklarını g&ouml;z &ouml;n&uuml;ne alarak ahkamı &ccedil;ıkarma ve a&ccedil;ıklama izni verirdi. Ama d&ouml;rt mezhep belirlendikten sonra mutlak i&ccedil;tihadın kapısı kapandı.\r\n\r\n\r\n	Ehl-i S&uuml;nnetin Mutlak İ&ccedil;tihada D&ouml;nmesi\r\n\r\n\r\n	Son yıllarda Ehl-i S&uuml;nnetin i&ccedil;inde mutlak i&ccedil;tihat kapısının a&ccedil;ılması y&ouml;n&uuml;nde talepler gelmeye başladı.[9] Onlar bir mezhepte i&ccedil;tihat ettikten sonra (yani fakih kendi mezhebinin, &ouml;rneğin Hanefi mezhebine mensupsa yalnızca o mezhebin fıkhının &ccedil;er&ccedil;evesi i&ccedil;inde i&ccedil;tihat etmeye hakkı var) d&ouml;rt mezhep i&ccedil;inde i&ccedil;tihat etmeye (yani fakihin i&ccedil;tihat dairesi bir mezhepten &ccedil;ıkıp d&ouml;rt mezhebe kayacak ve bu d&ouml;rt mezhebin sınırları i&ccedil;inde i&ccedil;tihat edecektir) başlayacaktır. G&uuml;n&uuml;m&uuml;zde insan yaşamındaki ani ve bir&ccedil;ok değişiklikler g&ouml;z &ouml;n&uuml;ne alındığında mutlak i&ccedil;tihadı isteyenlerin &ccedil;oğaldığını s&ouml;yleyebiliriz.\r\n\r\n\r\n	Bug&uuml;n Ehl-i S&uuml;nnet d&uuml;ş&uuml;n&uuml;rleri kendilerinden ş&ouml;yle soruyorlar: &lsquo;Asırlar &ouml;nce yaşayan ve g&uuml;n&uuml;m&uuml;z şartlarından asla heberi olmayan kimseleri neden taklit edelim?&rsquo;\r\n\r\n\r\n	Yine: &lsquo;Taklit gerekli ise o zaman d&ouml;rt mezhebin imamlarının kendileri kimi taklit ediyorlardı?&rsquo; diye sormaktan kendilerini alamıyorlar.\r\n\r\n\r\n	Bu d&uuml;ş&uuml;ncenin taraftarı g&uuml;n&uuml;m&uuml;zde Ehl-i S&uuml;nnet aydınları arasında &ccedil;oğalınca kapanan i&ccedil;tihat kapılarının da yeniden a&ccedil;ılması g&uuml;ndeme gelmeye başladı.\r\n\r\n\r\n	İlgili dizinler:\r\n\r\n\r\n	Soru:796 (Site:855): Şia&rsquo;da İ&ccedil;tihat\r\n\r\n\r\n	Soru:795 (Site:854): Kur&rsquo;an ve Rivayetlerde İ&ccedil;tihat\r\n\r\n\r\n	Soru:4932 (Site:5182): Mezheplerin Ortaya &Ccedil;ıkma Nedeni\r\n\r\n\r\n	&nbsp;&nbsp; ---------------\r\n\r\n\r\n	\r\n	[1] -Subhani, Cafer, Tarihu&rsquo;l Fıkhi&rsquo;l İslami ve Edvarihi, s.14, M&uuml;essese-i İmam Sadık (a.s), Kum, HK.1427.\r\n\r\n\r\n	[2] -a.g.e.\r\n\r\n\r\n	[3] -a.g.e, s.64\r\n\r\n\r\n	[4] -Kesiri, Seyyid Muhammed, el-Selefiyye Beyne Ehl-i S&uuml;nnet ve&rsquo;l-İmamiyye, s.107, Neşru&rsquo;l-Ğadir, Beyrut, HK.1418.\r\n\r\n\r\n	[5] -Subhani, Cafer, Rahnemay-ı Hakikat, s.577, Neşr-i M&uuml;şaar, Tahran, HŞ.1387\r\n\r\n\r\n	[6] -Tarihu&rsquo;l Fıkhi&rsquo;l İslami ve Edvarihi, Fasl-ı Esbab-ı Ğalki&rsquo;l-İ&ccedil;tihat, adlı eserden faydalanılmıştır.\r\n\r\n\r\n	[7] -Rızvani, Ali Asgar, Şia Sinasi ve Pasuh Be Ş&uuml;behat, c.2, s.615, Neşr-i M&uuml;şaar, Tahran, HŞ.1384\r\n\r\n\r\n	[8] -a.g.e.\r\n\r\n\r\n	[9] -Muhammed Ali Seyyas ve Ali Mansur el-Mısri gibi Ehl-i S&uuml;nnetin bazı d&uuml;ş&uuml;n&uuml;rleri bu alanda makaleler ele almışlardır. Bak: Tarihu&rsquo;l Fıkhi&rsquo;l İslami ve Edvarihi, s.100.'),(562,'tr570','<p>\r\n	İslam a&ccedil;ısından iş sahibi veya ikinci bir işe sahip olmanın hi&ccedil;bir sakıncası yoktur. İslam dini a&ccedil;ısından beğenilmeyen, kınanan şey d&uuml;nyaya d&uuml;şk&uuml;nl&uuml;k, ona bağlanmak, maneviyat ve ahiretten uzaklaşmaktır ki bunlar bir işe sahibi olanlarda da g&ouml;r&uuml;lebilir. Bir işi ve az bir geliri olanların i&ccedil;inde de d&uuml;nayaya daha fazla bağlı olanlar vardır. Eğer insan yaşamının ihtiya&ccedil;ları -makul bir şekilde- bir meslekle karşılanmıyorsa ve insanın ailesi bu gelirle zorluğa d&uuml;şecekse o zaman ikinci bir iş lazım hatta farz olur.</p>\r\n\r\n<p>\r\n	Ancak yasal olarak iki resmi iş yapmak, yani iki iş yerini sahiplenmek &uuml;lkenin kanunlarına aykırıdır. Yine ikinci iş, insanın birinci işinde ihmalkar olmasına neden olacaksa o zaman da ikinci bir işe sahip olmak caiz olmaz. İki vardiye &ccedil;alışarak &ccedil;ocuklarının eğitimine, ailesinin işlerine zaman ayıramayacaksa yine caiz değildir. Yani ger&ccedil;ekte fazla kazan&ccedil; elde etmek i&ccedil;in iki iş yaptığında asıl ve &ouml;nemli işlerinden geri kalınırsa doğal olarak telafisi g&uuml;&ccedil; zararlara uğrar. İşte bu y&uuml;zden Masum İmamlar (İmam H&uuml;seyin) ş&ouml;yle buyuruyor: &lsquo;Babamdan Allah Resul&uuml;&rsquo;n&uuml;n ev i&ccedil;indeki durumunu sorduğumda buyurdu ki: Kendi isteğiyle evine giderdi. Gittiğinde ise zamanını &uuml;&ccedil;e b&ouml;lerdi, bir kısmını Allah&rsquo;a ibadet etmeye, bir kısmını ailesine, bir kısmını da kendisine ayırırdı...&rsquo;[1]&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	<br />\r\n	[1] -Allame Tabatabi, S&uuml;nen&uuml;&rsquo;n-Nebiy (s.a.a), c.1, s.15, 19, Muhammed Hadi Fıkhi&rsquo;nin Fars&ccedil;a &ccedil;evirisi, Kitap Furuşiy-i İslamiyye, Tahran, 7. Baskı, HŞ.1378.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','İslam a&ccedil;ısından iş sahibi veya ikinci bir işe sahip olmanın hi&ccedil;bir sakıncası yoktur. İslam dini a&ccedil;ısından beğenilmeyen, kınanan şey d&uuml;nyaya d&uuml;şk&uuml;nl&uuml;k, ona bağlanmak, maneviyat ve ahiretten uzaklaşmaktır ki bunlar bir işe sahibi olanlarda da g&ouml;r&uuml;lebilir. Bir işi ve az bir geliri olanların i&ccedil;inde de d&uuml;nayaya daha fazla bağlı olanlar vardır. Eğer insan yaşamının ihtiya&ccedil;ları -makul bir şekilde- bir meslekle karşılanmıyorsa ve insanın ailesi bu gelirle zorluğa d&uuml;şecekse o zaman ikinci bir iş lazım hatta farz olur.\r\n\r\n\r\n	Ancak yasal olarak iki resmi iş yapmak, yani iki iş yerini sahiplenmek &uuml;lkenin kanunlarına aykırıdır. Yine ikinci iş, insanın birinci işinde ihmalkar olmasına neden olacaksa o zaman da ikinci bir işe sahip olmak caiz olmaz. İki vardiye &ccedil;alışarak &ccedil;ocuklarının eğitimine, ailesinin işlerine zaman ayıramayacaksa yine caiz değildir. Yani ger&ccedil;ekte fazla kazan&ccedil; elde etmek i&ccedil;in iki iş yaptığında asıl ve &ouml;nemli işlerinden geri kalınırsa doğal olarak telafisi g&uuml;&ccedil; zararlara uğrar. İşte bu y&uuml;zden Masum İmamlar (İmam H&uuml;seyin) ş&ouml;yle buyuruyor: &lsquo;Babamdan Allah Resul&uuml;&rsquo;n&uuml;n ev i&ccedil;indeki durumunu sorduğumda buyurdu ki: Kendi isteğiyle evine giderdi. Gittiğinde ise zamanını &uuml;&ccedil;e b&ouml;lerdi, bir kısmını Allah&rsquo;a ibadet etmeye, bir kısmını ailesine, bir kısmını da kendisine ayırırdı...&rsquo;[1]&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	\r\n	[1] -Allame Tabatabi, S&uuml;nen&uuml;&rsquo;n-Nebiy (s.a.a), c.1, s.15, 19, Muhammed Hadi Fıkhi&rsquo;nin Fars&ccedil;a &ccedil;evirisi, Kitap Furuşiy-i İslamiyye, Tahran, 7. Baskı, HŞ.1378.','Bu sorunun ayrıntılı cevabı yoktur.'),(563,'tr569','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<span style=\"; FONT-SIZE: 10pt\">Bu işin kendiliğinden şer&rsquo;i bir sakıncası yoktur, ancak genel olarak başkalarını ve komşuları rahatsız ve eziyet edecekse ve bazı b&ouml;lgelerede bunu yapan ciddiye alınmayacaksa sakıncalı olduğu s&ouml;ylenebilir. B&uuml;t&uuml;n bunları g&ouml;z &ouml;n&uuml;ne alan b&uuml;y&uuml;k taklit merciileri ş&ouml;yle fetva vermişlerdir:</span></p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		<b><span style=\"; FONT-SIZE: 10pt\">Hz. Ayetullah Hamanei&rsquo;nin B&uuml;rosu:</span></b><span style=\"; FONT-SIZE: 10pt\"> Başkalarını rahatsız edecekse veya fesada yol a&ccedil;acaksa veyahut yasal engel varsa sakınılmalıdır.</span></p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		<b><span style=\"; FONT-SIZE: 10pt\">Hz. Ayetullah Mekarim Şirazi&rsquo;nin B&uuml;rosu:</span></b><span style=\"; FONT-SIZE: 10pt\"> Bazen komşulara rahatsızlık vermeye ve haram bakışlara neden olduğundan sakınılması gerekir.</span></p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		<b><span style=\"; FONT-SIZE: 10pt\">Hz. Ayetullah Safi Gulpaygani&rsquo;nin B&uuml;rosu:</span></b><span style=\"; FONT-SIZE: 10pt\"> G&uuml;vercinin u&ccedil;uşuna bakmak ve ondan zevk almak g&uuml;nah değildir. Ama eğlence haddinde, normalin dışında olursa ve insanı işinden g&uuml;c&uuml;nden bırakırsa sakıncalıdır, ayrıca bu, insanı &ccedil;eşitli g&uuml;nahlarada s&uuml;r&uuml;kleyebilir.</span></p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		<b><span style=\"; FONT-SIZE: 10pt\">Hz. Ayetullah Sistani&rsquo;nin B&uuml;rosu: </span></b><span style=\"; FONT-SIZE: 10pt\">Kendiliğinden sakıncası yoktur. <span>&nbsp;</span></span></p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		<b><span style=\"; FONT-SIZE: 10pt\">Hz. Ayetullah Mehdi Hadevi Tahrani&rsquo;nin Cevabı: </span></b><span style=\"; FONT-SIZE: 10pt\">G&uuml;vercin oynatmak, mektup yollamak veya g&uuml;vercinin yavrulamasını sağlamak gibi akılcı ama&ccedil;larla yapılırsa keraheti yoktur ve caizdir. Ama akılcı bir ama&ccedil; olmazsa mekruhtur; m&uuml;mine eziyet eder veya başka bir harama da neden olursa caiz değildir. </span></p>\r\n</div>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Bu işin kendiliğinden şer&rsquo;i bir sakıncası yoktur, ancak genel olarak başkalarını ve komşuları rahatsız ve eziyet edecekse ve bazı b&ouml;lgelerede bunu yapan ciddiye alınmayacaksa sakıncalı olduğu s&ouml;ylenebilir. B&uuml;t&uuml;n bunları g&ouml;z &ouml;n&uuml;ne alan b&uuml;y&uuml;k taklit merciileri ş&ouml;yle fetva vermişlerdir:\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		Hz. Ayetullah Hamanei&rsquo;nin B&uuml;rosu: Başkalarını rahatsız edecekse veya fesada yol a&ccedil;acaksa veyahut yasal engel varsa sakınılmalıdır.\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		Hz. Ayetullah Mekarim Şirazi&rsquo;nin B&uuml;rosu: Bazen komşulara rahatsızlık vermeye ve haram bakışlara neden olduğundan sakınılması gerekir.\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		Hz. Ayetullah Safi Gulpaygani&rsquo;nin B&uuml;rosu: G&uuml;vercinin u&ccedil;uşuna bakmak ve ondan zevk almak g&uuml;nah değildir. Ama eğlence haddinde, normalin dışında olursa ve insanı işinden g&uuml;c&uuml;nden bırakırsa sakıncalıdır, ayrıca bu, insanı &ccedil;eşitli g&uuml;nahlarada s&uuml;r&uuml;kleyebilir.\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		Hz. Ayetullah Sistani&rsquo;nin B&uuml;rosu: Kendiliğinden sakıncası yoktur. &nbsp;\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		Hz. Ayetullah Mehdi Hadevi Tahrani&rsquo;nin Cevabı: G&uuml;vercin oynatmak, mektup yollamak veya g&uuml;vercinin yavrulamasını sağlamak gibi akılcı ama&ccedil;larla yapılırsa keraheti yoktur ve caizdir. Ama akılcı bir ama&ccedil; olmazsa mekruhtur; m&uuml;mine eziyet eder veya başka bir harama da neden olursa caiz değildir.','Bu sorunun ayrıntılı cevabı yoktur.'),(564,'tr568','<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">K&acirc;mil ve evrensel bir din olan İslam, insana her y&ouml;nden saadetli bir yaşamı temin etmekte, d&uuml;nya ve ahiret saadetine g&ouml;t&uuml;recek b&uuml;t&uuml;n yolları g&ouml;stermektedir. İslam beden sağlığına da &ouml;nem verdiğinden doğal olarak insan sağlığına faydalı olan sporları onaylamaktadır.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Genel ahl&acirc;kta s&ouml;z konusu olupta sporda da uygulanacak her şey uygulanmalıdır.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Nefs-i Emmare&rsquo;yle cihad etmek, affetmek, mert&ccedil;e rekabet vs. bir sporcunun uyması gereken ahl&acirc;ki vazife ve faziletlerden birka&ccedil;ıdır.</span></p>\r\n','<p>\r\n	İnsan ruh ve beden sağlığına her zaman &ouml;nem vermiştir. Kamil ve evrensel bir din olan İslam, insana her y&ouml;nden saadetli bir yaşamı temin ettiği, d&uuml;nya ve ahiret saadetine g&ouml;t&uuml;recek b&uuml;t&uuml;n yolları g&ouml;sterdiği, sağlığın değerine vurgu yapıp temizliğe &ouml;nem verdiği i&ccedil;in doğal olarak insan sağlığını koruyan sporları da onaylamaktadır.</p>\r\n\r\n<p>\r\n	Sporun g&uuml;n&uuml;m&uuml;z d&uuml;nyası insanlarının t&uuml;m&uuml;n&uuml;n yaşamında &ouml;nemli rol&uuml; vardır. Milyonlarca insan sporla uğraşmakta, onların ka&ccedil; katıda izleyici ve taraftarlık yapmaktadır. Spor, yeri geldiğinde milli ve toplumsal birliği de sağlarken, sporda g&ouml;r&uuml;len fazilet ve rezaletler, bir topluma hakim olan fazilet ve rezaletlerinde g&ouml;stergesi olabilmektedir.[1]</p>\r\n\r\n<p>\r\n	Spor ahl&acirc;kı, uygulamalı ahl&acirc;ki konulardan biri olup &ccedil;eşitli mesleklerde, teknolojide, y&ouml;netimde vb. gibi ahl&acirc;ki kararlar, ahlaki olaylar, davranışlar ve siyasi tutumlar i&ccedil;in bir &ouml;l&ccedil;&uuml;md&uuml;r.[2]</p>\r\n\r\n<p>\r\n	Kimilerine g&ouml;re spor, eğlence, yarışma, kişisel neşe, atletik olma ve h&uuml;ner sahibi veya bu hedeflere benzer bir takım genel kanunları olan&nbsp; normal bedensel faaliyet veya maharetlerdir. Burada spor, hedefine g&ouml;re tarif edilmiştir.</p>\r\n\r\n<p>\r\n	Spor ahl&acirc;kında s&ouml;z konusu olan &ouml;nemli konulardan bazıları şunlardır: Sporda değerleri g&ouml;zetmek, mertlik, rekabet, iş birliği, insaf, hile yapmamak, doping kullanmamak, saygılı taraftar ve izleyici olmak, sporcuyla &ouml;ğretmeni arasında ahl&acirc;k ilişkisi korumak vs.[3]</p>\r\n\r\n<p>\r\n	İnsanın kendisi amel edemese bile her insanın karşısında tevazu ettiği ahl&acirc;ki hareketlerin değeri, maddi değerlerden daha &uuml;st&uuml;nd&uuml;r. Bu y&uuml;zden genel ahl&acirc;kta s&ouml;z konusu olupta sporda da uygulanacak her şey uygulanmalıdır.</p>\r\n\r\n<p>\r\n	Başka bir ifadeyle bir sporcu, bedeninin yanı sıra ruhunada &ouml;nem vermelidir. Zira bedenle ruh arasında yakın bir ilişki vardır. Bu y&uuml;zden İslam, bedenin geliştirilip eğitilmesine &ouml;nem vermenin yanı sıra ruhada &ouml;nem vermiş, onun eğitilip geliştirilmesi i&ccedil;in bir&ccedil;ok tavsiyelerde bulunmuştur. Namaz, oru&ccedil;, dua vs. bu tavsiyelerdendir. Yalnızca bedene &ouml;nem vermek insani bir değeri olmayıp, insanı hayvaniyetten &ccedil;ıkarmaz.</p>\r\n\r\n<p>\r\n	İmam Humeyni (r.a), bu iki asıl temele dayanarak sporcularla g&ouml;r&uuml;şt&uuml;ğ&uuml; zaman onlara ş&ouml;yle buyurdu: &lsquo;Sporcular, bedensel egzersizler gibi ruhsal egzersizlerde yapmalıdır. Eskiden beri İranlı sporcular Allah&rsquo;ı ve Ali&rsquo;yi anarlardı ve bu onları se&ccedil;kin yapardı.&rsquo;[4]</p>\r\n\r\n<p>\r\n	Burada dikkat edilmesi gereken nokta şudur: B&uuml;t&uuml;n sporcular ve spor kuruluşları ahl&acirc;ki vaziflerini &ouml;ğrenmeli ve kendi spor dallarına uygun olarak onları uygulamalıdır. Zira bir spor kuruluşunun t&uuml;z&uuml;ğ&uuml; ve ahl&acirc;k kuralları olmazsa sporcu da vazifelerini bilemeyecek dolayısıyla spor ahl&acirc;kıyla ahl&acirc;klanmayacaktır.</p>\r\n\r\n<p>\r\n	Bu yazıda bir sporcunun kendi spor dalında sahip olması gereken ahl&acirc;ki vazife ve faziletlerden birka&ccedil;ına işaret edeceğiz:</p>\r\n\r\n<p>\r\n	a) Nefs-i Emmare&rsquo;yle Cihat: Yani, insanı g&uuml;naha g&ouml;t&uuml;ren şeytani heva ve heveslerle m&uuml;cadele etmek. Bir sporcu -diğer insanlar gibi- şeytani isteklerle m&uuml;cadele etmeli ve onlara galip gelmelidir.</p>\r\n\r\n<p>\r\n	Aşağıda Masumlardan (a.s) bu konuda rivayet edilen bir&ccedil;ok hadisten bazılarını &ouml;rnek olarak getiryoruz:</p>\r\n\r\n<p>\r\n	1- Resulullah (s.a.a) buyuruyor: &lsquo;G&uuml;&ccedil;l&uuml; insan, g&uuml;reşte rakibini yenen kimse değildir. G&uuml;&ccedil;l&uuml; insan, gazaplandığında nefsine hakim olan kimsedir.&rsquo;[5]</p>\r\n\r\n<p>\r\n	2- Allah Resul&uuml; (s.a.a), bir grubun yanından ge&ccedil;iyordu. Onların i&ccedil;inde halkın &lsquo;halter kahramanı&rsquo; diye adlandırdığı g&uuml;&ccedil;l&uuml; ve kuvvetli biri ağır bir taşı yerinden kaldırıyordu ve herkes onun bu işine hayrandı. Allah Resul&uuml; (s.a.a) &lsquo;Neden burada toplandınız?&rsquo; diye sorduğunda onun ağır taşı yerinden kaldıran bir kahraman olduğunu arzettiler. Allah Resul&uuml; (s.a.a) onlar ş&ouml;yle buyurdu: &lsquo;Size en g&uuml;&ccedil;l&uuml; insanın kim olduğunu s&ouml;yleyeyim mi? En g&uuml;&ccedil;l&uuml; insan kendisine hakaret edildiğinde ona tahamm&uuml;l eden, asi nefsine ve intikam hissine galip gelen, şeytanına ve hakaret edenin şeytanına &uuml;st&uuml;n gelen kimsedir.&rsquo;[6]</p>\r\n\r\n<p>\r\n	3- İmam Ali (a.s) buyuruyor: &lsquo;Nefsinin hevası d&uuml;şmanlarının en b&uuml;y&uuml;ğ&uuml;d&uuml;r! Ona galip gelmek i&ccedil;in uğraş. Yoksa helak olursun.&rsquo;[7]</p>\r\n\r\n<p>\r\n	4- İmam Musa Kazım (a.s) buyuruyor: Resul-i Ekrem bir savaştan d&ouml;nenlere ş&ouml;yle buyurdu: &lsquo;K&uuml;&ccedil;&uuml;k cihadı yerine getirenler rahmet i&ccedil;inde olsunlar. Şimdi (onların) b&uuml;y&uuml;k cihadları başlamıştır.&rsquo; Kendilerinden &lsquo;Ya Resulullah! B&uuml;y&uuml;k cihad nedir?&rsquo; diye sorduklarında &lsquo;Nefisle cihaddır:&rsquo; diye buyurdular.[8]</p>\r\n\r\n<p>\r\n	b) Affetmek: Bir sporcu, affetme ruhuna sahip olmalıdır. G&uuml;c&uuml;n&uuml;n ve kudretinin zirvesinde olup rakibini yendiğinde onun kalbini kırmamalı, intikam ve darbe vurma peşinde olmamalıdır. Galibiyetinin ş&uuml;kr&uuml;n&uuml; affederek yerine getirmelidir.</p>\r\n\r\n<p>\r\n	İmam Ali (a.s) bu konuda ş&ouml;yle buyuruyor: &lsquo;&Ouml;fkeni yen, g&uuml;&ccedil;l&uuml; olduğun zaman (cezalandırmaktan) vazge&ccedil;, kızdığında sabırlı ol ve kendine hakim olarak (intikam almaktan) uzak dur ki sevap alasın ve akıbetin (iyi) olsun.&rsquo;[9]</p>\r\n\r\n<p>\r\n	3- Kibirlenememek: Sporcu ne kadar başarılı olursa olsun, g&uuml;c&uuml;ne ve makamına dayanarak mağrur olmamalı ve başkalarına karşı b&ouml;b&uuml;rlenmemelidir. B&uuml;t&uuml;n g&uuml;&ccedil; ve kudretin Allah Teala&rsquo;dan geldiğini bilmelidir. İşte bu y&uuml;zden namazda &lsquo;Bihavlillahi ve Kuvvetihi Ekumu ve Ek&rsquo;ud&rsquo; (Allah&rsquo;ın g&uuml;c&uuml; ve kuvvetiyle kalkıyoruz ve oturuyoruz.&rsquo; diyoruz.</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin (a.s), Yezid&rsquo;in ordusuna &lsquo;La Havle ve La Kuvvete İlla Billah&rsquo;[10] diyerek saldırıyordu. Allah Teala&rsquo;da bu meseleyi Kur&rsquo;an&rsquo;da &lsquo;Kuvvet b&uuml;t&uuml;n&uuml;yle Allah&rsquo;ındır...&rsquo;[11] şeklinde beyan etmiştir.</p>\r\n\r\n<p>\r\n	Sporcuların kendi g&uuml;&ccedil; ve kuvvetlerine dayanarak mağrur olmalarının ve Allah&rsquo;tan gafil olmanın herhangi mantıklı y&ouml;n&uuml; yoktur. Allah vergisi bu g&uuml;c&uuml; yanlış yollarda kullanmamalıdır.</p>\r\n\r\n<p>\r\n	Gururun akıbeti yenilgidir. Rakibini hafife alan ve temkinli olmayı ihmal eden mağrur ve kibirli kimse sonu&ccedil; olarak yenilgiye uğrar. Nitekim İmam Ali (a.s) ş&ouml;yle buyuruyor: &lsquo;Cesur insanın afeti, uzak g&ouml;r&uuml;şl&uuml; olmamasıdır.&rsquo;[12] Yine &lsquo;G&uuml;&ccedil; ve kuvvet sahibinin afeti, d&uuml;şmanını zayıf saymasıdır.&rsquo;[13] diye buyurmaktadır.</p>\r\n\r\n<p>\r\n	4- Sağlıklı ve Mert&ccedil;e Rekabet: Bazı sporların &ouml;zelliği &lsquo;rekabet&rsquo; etmektir. Ahl&acirc;ki konularda iki kişi arasında rekabet etmenin &ouml;nemli bir yeri vardır. B&ouml;yle rekabetlerde bedensel ve ruhsal h&uuml;nerler, yetenekler ve uyumlar bir araya getirilir, sporcunun bedensel ve ruhsal gelişimi sağlanır.</p>\r\n\r\n<p>\r\n	İdeal spor şekli, dostlukla sonu&ccedil;lanacak rekabeti ortaya koyar. Sporcu rakibine yalnızca bir dost olarak bakarsa, onu ezme ve d&uuml;şmanlık kastı yoksa, onu da kendisi gibi g&uuml;&ccedil;l&uuml; ve faziletli g&ouml;r&uuml;rse bu rekabet dostlukla sonu&ccedil;lanır. Artık neye mal olursa olsun hatta hile ile dahi kazanmak d&uuml;ş&uuml;ncesi olmaz.</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	---------</p>\r\n\r\n<p>\r\n	[1] -Bir Grup Yazar: Uygulamalı Ahl&acirc;k, s.429, Pejuheşgah-ı Ulum ve Ferheng-i İslami, 2. Baskı, HŞ.1388</p>\r\n\r\n<p>\r\n	[2] -a.g.e. s.23</p>\r\n\r\n<p>\r\n	[3] -a.g.e. s.80 ve 417-420</p>\r\n\r\n<p>\r\n	[4] -Sahife-i İmam, c.18, s.151.</p>\r\n\r\n<p>\r\n	[5] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.74, s.153, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, H.K.1404; Harrani, Hasan b. Şu&rsquo;be, Tuhefu&rsquo;l-Ukul, s.47, İntişarat-ı Camiu&rsquo;l-M&uuml;derrisin, Kum, HK.1404; Ebi Faris, Verram, Mecmuat-ı Verram, c.1, s.122, İntişarat-ı Mektebetu&rsquo;l-Fakih, Kum.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	[6] -Mecmuat-ı Verram, c.2, s.10.</p>\r\n\r\n<p>\r\n	[7] -Temimi Amedi, Abdulvahid b. Muhammed, Gureru&rsquo;l-Hikem ve Dureru&rsquo;l-Kelim, s.306, İntişarat-ı Defter-i Tebliğat-ı İslami, Kum, HŞ.1366</p>\r\n\r\n<p>\r\n	[8] - Amuli, Şeyh H&uuml;r, Vesail-uş Şia, c.15, s.161, M&uuml;esseset-&uuml; Alu&rsquo;l-Beyt, Kum, H.K.1409</p>\r\n\r\n<p>\r\n	[9] -Nehc&uuml;&rsquo;l Belağa, s.459, İntişarat-ı Daru&rsquo;l-Hicret, Kum.</p>\r\n\r\n<p>\r\n	[10] -Seyyid b. Tavus, el-Luhuf Ala Katli&rsquo;t-Tufuf, s.119,Neşr-i Cihan, Tahran, 1. Baskı, HŞ.1348.</p>\r\n\r\n<p>\r\n	[11] -Bakara/165</p>\r\n\r\n<p>\r\n	[12] -Gureru&rsquo;l-Hikem ve Dureru&rsquo;l-Kelim, s.259</p>\r\n\r\n<p>\r\n	[13] -a.g.e. s.347.</p>\r\n','K&acirc;mil ve evrensel bir din olan İslam, insana her y&ouml;nden saadetli bir yaşamı temin etmekte, d&uuml;nya ve ahiret saadetine g&ouml;t&uuml;recek b&uuml;t&uuml;n yolları g&ouml;stermektedir. İslam beden sağlığına da &ouml;nem verdiğinden doğal olarak insan sağlığına faydalı olan sporları onaylamaktadır.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Genel ahl&acirc;kta s&ouml;z konusu olupta sporda da uygulanacak her şey uygulanmalıdır.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Nefs-i Emmare&rsquo;yle cihad etmek, affetmek, mert&ccedil;e rekabet vs. bir sporcunun uyması gereken ahl&acirc;ki vazife ve faziletlerden birka&ccedil;ıdır.','İnsan ruh ve beden sağlığına her zaman &ouml;nem vermiştir. Kamil ve evrensel bir din olan İslam, insana her y&ouml;nden saadetli bir yaşamı temin ettiği, d&uuml;nya ve ahiret saadetine g&ouml;t&uuml;recek b&uuml;t&uuml;n yolları g&ouml;sterdiği, sağlığın değerine vurgu yapıp temizliğe &ouml;nem verdiği i&ccedil;in doğal olarak insan sağlığını koruyan sporları da onaylamaktadır.\r\n\r\n\r\n	Sporun g&uuml;n&uuml;m&uuml;z d&uuml;nyası insanlarının t&uuml;m&uuml;n&uuml;n yaşamında &ouml;nemli rol&uuml; vardır. Milyonlarca insan sporla uğraşmakta, onların ka&ccedil; katıda izleyici ve taraftarlık yapmaktadır. Spor, yeri geldiğinde milli ve toplumsal birliği de sağlarken, sporda g&ouml;r&uuml;len fazilet ve rezaletler, bir topluma hakim olan fazilet ve rezaletlerinde g&ouml;stergesi olabilmektedir.[1]\r\n\r\n\r\n	Spor ahl&acirc;kı, uygulamalı ahl&acirc;ki konulardan biri olup &ccedil;eşitli mesleklerde, teknolojide, y&ouml;netimde vb. gibi ahl&acirc;ki kararlar, ahlaki olaylar, davranışlar ve siyasi tutumlar i&ccedil;in bir &ouml;l&ccedil;&uuml;md&uuml;r.[2]\r\n\r\n\r\n	Kimilerine g&ouml;re spor, eğlence, yarışma, kişisel neşe, atletik olma ve h&uuml;ner sahibi veya bu hedeflere benzer bir takım genel kanunları olan&nbsp; normal bedensel faaliyet veya maharetlerdir. Burada spor, hedefine g&ouml;re tarif edilmiştir.\r\n\r\n\r\n	Spor ahl&acirc;kında s&ouml;z konusu olan &ouml;nemli konulardan bazıları şunlardır: Sporda değerleri g&ouml;zetmek, mertlik, rekabet, iş birliği, insaf, hile yapmamak, doping kullanmamak, saygılı taraftar ve izleyici olmak, sporcuyla &ouml;ğretmeni arasında ahl&acirc;k ilişkisi korumak vs.[3]\r\n\r\n\r\n	İnsanın kendisi amel edemese bile her insanın karşısında tevazu ettiği ahl&acirc;ki hareketlerin değeri, maddi değerlerden daha &uuml;st&uuml;nd&uuml;r. Bu y&uuml;zden genel ahl&acirc;kta s&ouml;z konusu olupta sporda da uygulanacak her şey uygulanmalıdır.\r\n\r\n\r\n	Başka bir ifadeyle bir sporcu, bedeninin yanı sıra ruhunada &ouml;nem vermelidir. Zira bedenle ruh arasında yakın bir ilişki vardır. Bu y&uuml;zden İslam, bedenin geliştirilip eğitilmesine &ouml;nem vermenin yanı sıra ruhada &ouml;nem vermiş, onun eğitilip geliştirilmesi i&ccedil;in bir&ccedil;ok tavsiyelerde bulunmuştur. Namaz, oru&ccedil;, dua vs. bu tavsiyelerdendir. Yalnızca bedene &ouml;nem vermek insani bir değeri olmayıp, insanı hayvaniyetten &ccedil;ıkarmaz.\r\n\r\n\r\n	İmam Humeyni (r.a), bu iki asıl temele dayanarak sporcularla g&ouml;r&uuml;şt&uuml;ğ&uuml; zaman onlara ş&ouml;yle buyurdu: &lsquo;Sporcular, bedensel egzersizler gibi ruhsal egzersizlerde yapmalıdır. Eskiden beri İranlı sporcular Allah&rsquo;ı ve Ali&rsquo;yi anarlardı ve bu onları se&ccedil;kin yapardı.&rsquo;[4]\r\n\r\n\r\n	Burada dikkat edilmesi gereken nokta şudur: B&uuml;t&uuml;n sporcular ve spor kuruluşları ahl&acirc;ki vaziflerini &ouml;ğrenmeli ve kendi spor dallarına uygun olarak onları uygulamalıdır. Zira bir spor kuruluşunun t&uuml;z&uuml;ğ&uuml; ve ahl&acirc;k kuralları olmazsa sporcu da vazifelerini bilemeyecek dolayısıyla spor ahl&acirc;kıyla ahl&acirc;klanmayacaktır.\r\n\r\n\r\n	Bu yazıda bir sporcunun kendi spor dalında sahip olması gereken ahl&acirc;ki vazife ve faziletlerden birka&ccedil;ına işaret edeceğiz:\r\n\r\n\r\n	a) Nefs-i Emmare&rsquo;yle Cihat: Yani, insanı g&uuml;naha g&ouml;t&uuml;ren şeytani heva ve heveslerle m&uuml;cadele etmek. Bir sporcu -diğer insanlar gibi- şeytani isteklerle m&uuml;cadele etmeli ve onlara galip gelmelidir.\r\n\r\n\r\n	Aşağıda Masumlardan (a.s) bu konuda rivayet edilen bir&ccedil;ok hadisten bazılarını &ouml;rnek olarak getiryoruz:\r\n\r\n\r\n	1- Resulullah (s.a.a) buyuruyor: &lsquo;G&uuml;&ccedil;l&uuml; insan, g&uuml;reşte rakibini yenen kimse değildir. G&uuml;&ccedil;l&uuml; insan, gazaplandığında nefsine hakim olan kimsedir.&rsquo;[5]\r\n\r\n\r\n	2- Allah Resul&uuml; (s.a.a), bir grubun yanından ge&ccedil;iyordu. Onların i&ccedil;inde halkın &lsquo;halter kahramanı&rsquo; diye adlandırdığı g&uuml;&ccedil;l&uuml; ve kuvvetli biri ağır bir taşı yerinden kaldırıyordu ve herkes onun bu işine hayrandı. Allah Resul&uuml; (s.a.a) &lsquo;Neden burada toplandınız?&rsquo; diye sorduğunda onun ağır taşı yerinden kaldıran bir kahraman olduğunu arzettiler. Allah Resul&uuml; (s.a.a) onlar ş&ouml;yle buyurdu: &lsquo;Size en g&uuml;&ccedil;l&uuml; insanın kim olduğunu s&ouml;yleyeyim mi? En g&uuml;&ccedil;l&uuml; insan kendisine hakaret edildiğinde ona tahamm&uuml;l eden, asi nefsine ve intikam hissine galip gelen, şeytanına ve hakaret edenin şeytanına &uuml;st&uuml;n gelen kimsedir.&rsquo;[6]\r\n\r\n\r\n	3- İmam Ali (a.s) buyuruyor: &lsquo;Nefsinin hevası d&uuml;şmanlarının en b&uuml;y&uuml;ğ&uuml;d&uuml;r! Ona galip gelmek i&ccedil;in uğraş. Yoksa helak olursun.&rsquo;[7]\r\n\r\n\r\n	4- İmam Musa Kazım (a.s) buyuruyor: Resul-i Ekrem bir savaştan d&ouml;nenlere ş&ouml;yle buyurdu: &lsquo;K&uuml;&ccedil;&uuml;k cihadı yerine getirenler rahmet i&ccedil;inde olsunlar. Şimdi (onların) b&uuml;y&uuml;k cihadları başlamıştır.&rsquo; Kendilerinden &lsquo;Ya Resulullah! B&uuml;y&uuml;k cihad nedir?&rsquo; diye sorduklarında &lsquo;Nefisle cihaddır:&rsquo; diye buyurdular.[8]\r\n\r\n\r\n	b) Affetmek: Bir sporcu, affetme ruhuna sahip olmalıdır. G&uuml;c&uuml;n&uuml;n ve kudretinin zirvesinde olup rakibini yendiğinde onun kalbini kırmamalı, intikam ve darbe vurma peşinde olmamalıdır. Galibiyetinin ş&uuml;kr&uuml;n&uuml; affederek yerine getirmelidir.\r\n\r\n\r\n	İmam Ali (a.s) bu konuda ş&ouml;yle buyuruyor: &lsquo;&Ouml;fkeni yen, g&uuml;&ccedil;l&uuml; olduğun zaman (cezalandırmaktan) vazge&ccedil;, kızdığında sabırlı ol ve kendine hakim olarak (intikam almaktan) uzak dur ki sevap alasın ve akıbetin (iyi) olsun.&rsquo;[9]\r\n\r\n\r\n	3- Kibirlenememek: Sporcu ne kadar başarılı olursa olsun, g&uuml;c&uuml;ne ve makamına dayanarak mağrur olmamalı ve başkalarına karşı b&ouml;b&uuml;rlenmemelidir. B&uuml;t&uuml;n g&uuml;&ccedil; ve kudretin Allah Teala&rsquo;dan geldiğini bilmelidir. İşte bu y&uuml;zden namazda &lsquo;Bihavlillahi ve Kuvvetihi Ekumu ve Ek&rsquo;ud&rsquo; (Allah&rsquo;ın g&uuml;c&uuml; ve kuvvetiyle kalkıyoruz ve oturuyoruz.&rsquo; diyoruz.\r\n\r\n\r\n	İmam H&uuml;seyin (a.s), Yezid&rsquo;in ordusuna &lsquo;La Havle ve La Kuvvete İlla Billah&rsquo;[10] diyerek saldırıyordu. Allah Teala&rsquo;da bu meseleyi Kur&rsquo;an&rsquo;da &lsquo;Kuvvet b&uuml;t&uuml;n&uuml;yle Allah&rsquo;ındır...&rsquo;[11] şeklinde beyan etmiştir.\r\n\r\n\r\n	Sporcuların kendi g&uuml;&ccedil; ve kuvvetlerine dayanarak mağrur olmalarının ve Allah&rsquo;tan gafil olmanın herhangi mantıklı y&ouml;n&uuml; yoktur. Allah vergisi bu g&uuml;c&uuml; yanlış yollarda kullanmamalıdır.\r\n\r\n\r\n	Gururun akıbeti yenilgidir. Rakibini hafife alan ve temkinli olmayı ihmal eden mağrur ve kibirli kimse sonu&ccedil; olarak yenilgiye uğrar. Nitekim İmam Ali (a.s) ş&ouml;yle buyuruyor: &lsquo;Cesur insanın afeti, uzak g&ouml;r&uuml;şl&uuml; olmamasıdır.&rsquo;[12] Yine &lsquo;G&uuml;&ccedil; ve kuvvet sahibinin afeti, d&uuml;şmanını zayıf saymasıdır.&rsquo;[13] diye buyurmaktadır.\r\n\r\n\r\n	4- Sağlıklı ve Mert&ccedil;e Rekabet: Bazı sporların &ouml;zelliği &lsquo;rekabet&rsquo; etmektir. Ahl&acirc;ki konularda iki kişi arasında rekabet etmenin &ouml;nemli bir yeri vardır. B&ouml;yle rekabetlerde bedensel ve ruhsal h&uuml;nerler, yetenekler ve uyumlar bir araya getirilir, sporcunun bedensel ve ruhsal gelişimi sağlanır.\r\n\r\n\r\n	İdeal spor şekli, dostlukla sonu&ccedil;lanacak rekabeti ortaya koyar. Sporcu rakibine yalnızca bir dost olarak bakarsa, onu ezme ve d&uuml;şmanlık kastı yoksa, onu da kendisi gibi g&uuml;&ccedil;l&uuml; ve faziletli g&ouml;r&uuml;rse bu rekabet dostlukla sonu&ccedil;lanır. Artık neye mal olursa olsun hatta hile ile dahi kazanmak d&uuml;ş&uuml;ncesi olmaz.\r\n\r\n\r\n	&nbsp;\r\n	---------\r\n\r\n\r\n	[1] -Bir Grup Yazar: Uygulamalı Ahl&acirc;k, s.429, Pejuheşgah-ı Ulum ve Ferheng-i İslami, 2. Baskı, HŞ.1388\r\n\r\n\r\n	[2] -a.g.e. s.23\r\n\r\n\r\n	[3] -a.g.e. s.80 ve 417-420\r\n\r\n\r\n	[4] -Sahife-i İmam, c.18, s.151.\r\n\r\n\r\n	[5] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.74, s.153, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, H.K.1404; Harrani, Hasan b. Şu&rsquo;be, Tuhefu&rsquo;l-Ukul, s.47, İntişarat-ı Camiu&rsquo;l-M&uuml;derrisin, Kum, HK.1404; Ebi Faris, Verram, Mecmuat-ı Verram, c.1, s.122, İntişarat-ı Mektebetu&rsquo;l-Fakih, Kum.&nbsp; &nbsp;\r\n\r\n\r\n	[6] -Mecmuat-ı Verram, c.2, s.10.\r\n\r\n\r\n	[7] -Temimi Amedi, Abdulvahid b. Muhammed, Gureru&rsquo;l-Hikem ve Dureru&rsquo;l-Kelim, s.306, İntişarat-ı Defter-i Tebliğat-ı İslami, Kum, HŞ.1366\r\n\r\n\r\n	[8] - Amuli, Şeyh H&uuml;r, Vesail-uş Şia, c.15, s.161, M&uuml;esseset-&uuml; Alu&rsquo;l-Beyt, Kum, H.K.1409\r\n\r\n\r\n	[9] -Nehc&uuml;&rsquo;l Belağa, s.459, İntişarat-ı Daru&rsquo;l-Hicret, Kum.\r\n\r\n\r\n	[10] -Seyyid b. Tavus, el-Luhuf Ala Katli&rsquo;t-Tufuf, s.119,Neşr-i Cihan, Tahran, 1. Baskı, HŞ.1348.\r\n\r\n\r\n	[11] -Bakara/165\r\n\r\n\r\n	[12] -Gureru&rsquo;l-Hikem ve Dureru&rsquo;l-Kelim, s.259\r\n\r\n\r\n	[13] -a.g.e. s.347.'),(565,'tr567','<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">İslam, başka mektepler gibi insanın ihtiya&ccedil;larına tek bir a&ccedil;ıdan bakmamış, tek maddi y&ouml;n&uuml;ne veya tek manevi y&ouml;n&uuml;ne odaklanmamış, aksine orta yolu tutmuştur. İlahi nimetleri doğru bir şekilde kullanmak, maneviyatla ve ahiretle &ccedil;elişmediği gibi insanın saadet yolunda ilerlemesini de sağlar.</span></p>\r\n','<p>\r\n	İnsanlığa hakim olan dinler ve d&uuml;ş&uuml;nce mektepleri insanın ihtiya&ccedil;larını temin etmek ve saadetini sağlamak i&ccedil;in talimatlar sunmuş, re&ccedil;eteler yazmışlardır.</p>\r\n\r\n<p>\r\n	Maddi mektepler manevi ihtiya&ccedil;ları t&uuml;m&uuml;yle g&ouml;z ardı ederler; aslında onların b&ouml;yle bir inan&ccedil;ları yoktur. Onlar insanın saadetini azami derecede maddi lezzetlerden faydalanmakta g&ouml;r&uuml;rler. Bunların karşısında olan bazı mektep ve dinler ise insan ruhunun takviye edilip eğitilmesini işin temeli olarak g&ouml;rmektedirler. Onlar maddi ihtiya&ccedil;ların teminini &ouml;nemsemedikleri gibi insanın saadetini maddi lezzetlerden uzak durmakta olduğunu s&ouml;ylemekte, insanı daima d&uuml;nyadan uzaklaşmaya, d&uuml;nyaya ve maddiyata bağlanmaktan kendisini kurtarmaya davet etmektedirler. Mutlu yaşamdan neyin anlaşıldığı mekteplerin d&uuml;nya g&ouml;r&uuml;ş&uuml;ne, d&uuml;nya ve insanı nasıl tefsir ettiklerine bağlıdır.</p>\r\n\r\n<p>\r\n	G&uuml;n&uuml;m&uuml;z&uuml;n maddiyat d&uuml;nyasına &ouml;zellikle batı toplumlarına, maddiyatın &ccedil;eşitli lezzetlerinden, garize ve şehvetlerden sınırsızca faydalanma d&uuml;ş&uuml;ncesinin haddinden fazla hakim olduğunu rahatlıkla s&ouml;yleyebiliriz. Bunun nedeni ise şimdiye kadar din adına maddi lezzetlere getirilen sınırlamalara g&ouml;sterilen şiddetli tepkidir.</p>\r\n\r\n<p>\r\n	İslam manevi konulara y&ouml;nelmeyi, d&uuml;nyadan ve ilahi nimetlerden faydalanmaktan ayrı şeyler olarak g&ouml;rmemektedir. Bu y&uuml;zden dini &ouml;ğretilerde ruhbaniyyet ve Allah&rsquo;ın nimetlerinden faydalanmamak menedilmiştir. İmam Sadık (a.s) buyuruyor: &lsquo;Allah Teala, Muhammed&rsquo;e (s.a.a), Nuh, İbrahim, Musa ve İsa&rsquo;nın (a.s) şeriatını verdi... Kolay fıtri dinde ne ruhbaniyyet vardır, ne de seyahat (sofular gibi &ccedil;&ouml;llerde gezmek), aksine bu din temizleri helal etmiş, pislikleri ise haram. İnsanların &uuml;zerindeki y&uuml;k&uuml; ve zincirleri kaldırmıştır.&rsquo;[1]</p>\r\n\r\n<p>\r\n	Resul-i Ekrem (s.a.a) ve Masum İmamlar (a.s) &uuml;mmeti, ruhbaniyetten uzak durmaları i&ccedil;in uyarıyordular. &Ouml;rneğin:</p>\r\n\r\n<p>\r\n	Emiru&rsquo;l M&uuml;minin&rsquo;in (a.s) dostlarından biri, kardeşinin d&uuml;nyadan ka&ccedil;tığı -ve et, uygun elbise, cinsellik vb. gibi Allah&rsquo;ın nimetlerinden faydalanmadığı- konusunda şikayet etti. İmam (a.s) onu &ccedil;ağırmasını emretti. Asım adındaki bu şahıs geldiğinde İmam onu asık suratla karşıladı ve ş&ouml;yle buyurdu: &lsquo;Vay olsun sana ey Asım! Allah&rsquo;ın nimetleri sana m&uuml;bah ettiğini d&uuml;ş&uuml;n&uuml;yorsun, ama sen onlardan faydalanmıyorsun &ouml;yle mi? Sen Allah&rsquo;ın karşısında bundan daha k&uuml;&ccedil;&uuml;ks&uuml;n (ki b&ouml;yle bir d&uuml;ş&uuml;nceye sahipsin). Karına ve &ccedil;ocuklarına acımıyor musun? Allah&rsquo;ın sana helal ettiği temiz şeylerden senin faydalanmandan rahatsız olduğunu mu sanıyorsun?&rsquo;[2]</p>\r\n\r\n<p>\r\n	Ancak unutmamak gerekir ki kınanan d&uuml;nya, Allah&rsquo;a ve halka karşı vazifesini unutturan, kendisine aşırı bağlanılan, gurur, ahireti unutma, başkalarına karşı b&ouml;b&uuml;rlenme, israf, ş&uuml;k&uuml;r etmeme vb. şeylere neden olan d&uuml;nyadır. Bunlar olmaz ve onu ahiretin ve ilahi kurba ulaşmanın k&ouml;pr&uuml;s&uuml; olarak g&ouml;r&uuml;rsek k&ouml;t&uuml; değildir. Bu konudaki bir&ccedil;ok rivayetten ikisini &ouml;rrnek olarak getiriyoruz:</p>\r\n\r\n<p>\r\n	1-Emir&uuml;&rsquo;l-M&uuml;minin&rsquo;in (a.s) huzurunda birisi d&uuml;nyayı k&ouml;t&uuml;l&uuml;yordu. İmam onu kınayarak ş&ouml;yle buyurdu: &lsquo;D&uuml;nya doğrular i&ccedil;in doğruluk evidir. D&uuml;nyayı tanıyanlara sağlık evi, azık alanlara ihtiya&ccedil;sızlık evi ve &ouml;ğ&uuml;t alanlara &ouml;ğ&uuml;t evidir. D&uuml;nya, Allah dostlarının secdegahı, meleklerin namazgahı, vahyin indiği yer ve Allah dostlarının Allah&rsquo;ın rahmetini kazandıkları ve cenneti k&acirc;r edindikleri ticaret yerdir.&rsquo;[3]</p>\r\n\r\n<p>\r\n	2- İbn-i Ebi Ya&rsquo;fur ş&ouml;yle diyor: İmam Sadık&rsquo;a (a.s) &lsquo;Biz d&uuml;nyayı seviyoruz&rsquo; diye arzettiğimde &lsquo;D&uuml;nyadan kastın nedir?&rsquo; diye sordu. Dedim ki: &lsquo;Evlenmek istiyorum, hacca gitmek istiyorum, aileme yardım etmek istiyorum, (din) kardeşlerime yardım etmek istiyorum ve sadaka vermek istiyorum.&rsquo; İmam buyurdu ki: &lsquo;Bunlar d&uuml;nya meselelerinden değildir. Bunlar ahirete ait şeylerdir.&rsquo;</p>\r\n\r\n<p>\r\n	İlgili dizinler:</p>\r\n\r\n<p>\r\n	D&uuml;nya ve Ahiret Saadeti: 13242 (Site: 13001)</p>\r\n\r\n<p>\r\n	D&uuml;nya veya Ahiret İ&ccedil;in &Ccedil;aba Sarfetmek: 1821 (Site:2130)&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	------------</p>\r\n\r\n<p>\r\n	[1] -Kuleyni, Muhammed b. Yakup, el-Kafi, c.8, s.22, H.1, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, H.Ş.1365</p>\r\n\r\n<p>\r\n	[2] -a.g.e. c.1, s.410</p>\r\n\r\n<p>\r\n	[3] -Nehc&uuml;&rsquo;l-Belağa, s.492, Hikmet:131, İntişarat-ı Daru&rsquo;l-Hicret, Kum.</p>\r\n','İslam, başka mektepler gibi insanın ihtiya&ccedil;larına tek bir a&ccedil;ıdan bakmamış, tek maddi y&ouml;n&uuml;ne veya tek manevi y&ouml;n&uuml;ne odaklanmamış, aksine orta yolu tutmuştur. İlahi nimetleri doğru bir şekilde kullanmak, maneviyatla ve ahiretle &ccedil;elişmediği gibi insanın saadet yolunda ilerlemesini de sağlar.','İnsanlığa hakim olan dinler ve d&uuml;ş&uuml;nce mektepleri insanın ihtiya&ccedil;larını temin etmek ve saadetini sağlamak i&ccedil;in talimatlar sunmuş, re&ccedil;eteler yazmışlardır.\r\n\r\n\r\n	Maddi mektepler manevi ihtiya&ccedil;ları t&uuml;m&uuml;yle g&ouml;z ardı ederler; aslında onların b&ouml;yle bir inan&ccedil;ları yoktur. Onlar insanın saadetini azami derecede maddi lezzetlerden faydalanmakta g&ouml;r&uuml;rler. Bunların karşısında olan bazı mektep ve dinler ise insan ruhunun takviye edilip eğitilmesini işin temeli olarak g&ouml;rmektedirler. Onlar maddi ihtiya&ccedil;ların teminini &ouml;nemsemedikleri gibi insanın saadetini maddi lezzetlerden uzak durmakta olduğunu s&ouml;ylemekte, insanı daima d&uuml;nyadan uzaklaşmaya, d&uuml;nyaya ve maddiyata bağlanmaktan kendisini kurtarmaya davet etmektedirler. Mutlu yaşamdan neyin anlaşıldığı mekteplerin d&uuml;nya g&ouml;r&uuml;ş&uuml;ne, d&uuml;nya ve insanı nasıl tefsir ettiklerine bağlıdır.\r\n\r\n\r\n	G&uuml;n&uuml;m&uuml;z&uuml;n maddiyat d&uuml;nyasına &ouml;zellikle batı toplumlarına, maddiyatın &ccedil;eşitli lezzetlerinden, garize ve şehvetlerden sınırsızca faydalanma d&uuml;ş&uuml;ncesinin haddinden fazla hakim olduğunu rahatlıkla s&ouml;yleyebiliriz. Bunun nedeni ise şimdiye kadar din adına maddi lezzetlere getirilen sınırlamalara g&ouml;sterilen şiddetli tepkidir.\r\n\r\n\r\n	İslam manevi konulara y&ouml;nelmeyi, d&uuml;nyadan ve ilahi nimetlerden faydalanmaktan ayrı şeyler olarak g&ouml;rmemektedir. Bu y&uuml;zden dini &ouml;ğretilerde ruhbaniyyet ve Allah&rsquo;ın nimetlerinden faydalanmamak menedilmiştir. İmam Sadık (a.s) buyuruyor: &lsquo;Allah Teala, Muhammed&rsquo;e (s.a.a), Nuh, İbrahim, Musa ve İsa&rsquo;nın (a.s) şeriatını verdi... Kolay fıtri dinde ne ruhbaniyyet vardır, ne de seyahat (sofular gibi &ccedil;&ouml;llerde gezmek), aksine bu din temizleri helal etmiş, pislikleri ise haram. İnsanların &uuml;zerindeki y&uuml;k&uuml; ve zincirleri kaldırmıştır.&rsquo;[1]\r\n\r\n\r\n	Resul-i Ekrem (s.a.a) ve Masum İmamlar (a.s) &uuml;mmeti, ruhbaniyetten uzak durmaları i&ccedil;in uyarıyordular. &Ouml;rneğin:\r\n\r\n\r\n	Emiru&rsquo;l M&uuml;minin&rsquo;in (a.s) dostlarından biri, kardeşinin d&uuml;nyadan ka&ccedil;tığı -ve et, uygun elbise, cinsellik vb. gibi Allah&rsquo;ın nimetlerinden faydalanmadığı- konusunda şikayet etti. İmam (a.s) onu &ccedil;ağırmasını emretti. Asım adındaki bu şahıs geldiğinde İmam onu asık suratla karşıladı ve ş&ouml;yle buyurdu: &lsquo;Vay olsun sana ey Asım! Allah&rsquo;ın nimetleri sana m&uuml;bah ettiğini d&uuml;ş&uuml;n&uuml;yorsun, ama sen onlardan faydalanmıyorsun &ouml;yle mi? Sen Allah&rsquo;ın karşısında bundan daha k&uuml;&ccedil;&uuml;ks&uuml;n (ki b&ouml;yle bir d&uuml;ş&uuml;nceye sahipsin). Karına ve &ccedil;ocuklarına acımıyor musun? Allah&rsquo;ın sana helal ettiği temiz şeylerden senin faydalanmandan rahatsız olduğunu mu sanıyorsun?&rsquo;[2]\r\n\r\n\r\n	Ancak unutmamak gerekir ki kınanan d&uuml;nya, Allah&rsquo;a ve halka karşı vazifesini unutturan, kendisine aşırı bağlanılan, gurur, ahireti unutma, başkalarına karşı b&ouml;b&uuml;rlenme, israf, ş&uuml;k&uuml;r etmeme vb. şeylere neden olan d&uuml;nyadır. Bunlar olmaz ve onu ahiretin ve ilahi kurba ulaşmanın k&ouml;pr&uuml;s&uuml; olarak g&ouml;r&uuml;rsek k&ouml;t&uuml; değildir. Bu konudaki bir&ccedil;ok rivayetten ikisini &ouml;rrnek olarak getiriyoruz:\r\n\r\n\r\n	1-Emir&uuml;&rsquo;l-M&uuml;minin&rsquo;in (a.s) huzurunda birisi d&uuml;nyayı k&ouml;t&uuml;l&uuml;yordu. İmam onu kınayarak ş&ouml;yle buyurdu: &lsquo;D&uuml;nya doğrular i&ccedil;in doğruluk evidir. D&uuml;nyayı tanıyanlara sağlık evi, azık alanlara ihtiya&ccedil;sızlık evi ve &ouml;ğ&uuml;t alanlara &ouml;ğ&uuml;t evidir. D&uuml;nya, Allah dostlarının secdegahı, meleklerin namazgahı, vahyin indiği yer ve Allah dostlarının Allah&rsquo;ın rahmetini kazandıkları ve cenneti k&acirc;r edindikleri ticaret yerdir.&rsquo;[3]\r\n\r\n\r\n	2- İbn-i Ebi Ya&rsquo;fur ş&ouml;yle diyor: İmam Sadık&rsquo;a (a.s) &lsquo;Biz d&uuml;nyayı seviyoruz&rsquo; diye arzettiğimde &lsquo;D&uuml;nyadan kastın nedir?&rsquo; diye sordu. Dedim ki: &lsquo;Evlenmek istiyorum, hacca gitmek istiyorum, aileme yardım etmek istiyorum, (din) kardeşlerime yardım etmek istiyorum ve sadaka vermek istiyorum.&rsquo; İmam buyurdu ki: &lsquo;Bunlar d&uuml;nya meselelerinden değildir. Bunlar ahirete ait şeylerdir.&rsquo;\r\n\r\n\r\n	İlgili dizinler:\r\n\r\n\r\n	D&uuml;nya ve Ahiret Saadeti: 13242 (Site: 13001)\r\n\r\n\r\n	D&uuml;nya veya Ahiret İ&ccedil;in &Ccedil;aba Sarfetmek: 1821 (Site:2130)&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;\r\n	------------\r\n\r\n\r\n	[1] -Kuleyni, Muhammed b. Yakup, el-Kafi, c.8, s.22, H.1, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, H.Ş.1365\r\n\r\n\r\n	[2] -a.g.e. c.1, s.410\r\n\r\n\r\n	[3] -Nehc&uuml;&rsquo;l-Belağa, s.492, Hikmet:131, İntişarat-ı Daru&rsquo;l-Hicret, Kum.'),(566,'tr566','<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Ayet ve rivayetlerde, Allah&rsquo;a iman, şirke d&uuml;şmemek ve m&uuml;rted olmamak amellerin kabul olunmasının ilk şartları olduğu, bunlar olmadan hi&ccedil; bir salih amel kabul edilmeyeceği belirtilmiştir. Namazı terketmek, minnet ederek salih amel yapmak, başa gelen işlere razı olmamak vb. gibi amellerin yok olmasına neden olan şeyler -ayrıntılı cevap b&ouml;l&uuml;m&uuml;nde değineceğimiz gibi- iman ve kalbi inancın zaafından kaynaklanmaktadır. Eğer imanı korumak i&ccedil;in &ccedil;aba harcarsak amellerimizde korunacaktır.</span></p>\r\n','<p>\r\n	Ayet ve rivayetlerde, g&uuml;zel ve salih amellerin yok olmasına neden olan g&uuml;nahlardan, Habt ve amellerin batıl olması şeklinde ifade edildiğinden cevaba ge&ccedil;meden &ouml;nce bu kelimenin l&uuml;gat manasına bakacak, sonra Kur&rsquo;an ve rivayetlerdeki &ouml;rneklerine d&ouml;necek, ardından salih amelleri korumanın &ouml;nemine değineceğiz.</p>\r\n\r\n<p>\r\n	Habt</p>\r\n\r\n<p>\r\n	Habt kelimesi, amelin yok olması ve etki etmemesi manasına gelmektedir. Sihahi&rsquo;l-Lugatte ş&ouml;yle yazar: &lsquo;Ameli habt oldu demek sevabı yok oldu, demektir.&rsquo;[1] Misbahu&rsquo;l M&uuml;nir&rsquo;de de ş&ouml;yle diyor: &lsquo;Ameli habt oldu, yani ameli bozuldu, boşa gitti.&rsquo;[2]</p>\r\n\r\n<p>\r\n	Kur&rsquo;an&rsquo;da ve rivayetlerde bazı &ccedil;irkin amellerin salih amelleri yok edeceği belirtilmiştir. Aşağıda onlardan birka&ccedil;ını &ouml;rnek olarak getiriyoruz:</p>\r\n\r\n<p>\r\n	a) Kur&rsquo;an&rsquo;da Habt</p>\r\n\r\n<p>\r\n	Salih amellerin yok olmasına neden olan ameller demek olan Habt ve ondan t&uuml;reyen kelimeler Kur&rsquo;an&rsquo;da 16 kere gelmiştir. Bazıları şunlardır:</p>\r\n\r\n<p>\r\n	1- K&uuml;f&uuml;r ve Şirk</p>\r\n\r\n<p>\r\n	ı) &lsquo;Kim imanı inkar ederse b&uuml;t&uuml;n işledikleri boşa gider ve o, ahirette h&uuml;srana uğrayanlardandır.&rsquo;[3]</p>\r\n\r\n<p>\r\n	ıı) &lsquo;Şirk koşanlar, kendi kafirliklerine tanıklar iken, Allah&#39;a secde edilen yerleri imara hakları yoktur. Onlar, b&uuml;t&uuml;n yaptıkları boşa gidenlerdir ve onlar, ateşte s&uuml;resiz olarak kalanlardır.&rsquo;[4] &nbsp;</p>\r\n\r\n<p>\r\n	Bu iki ayette şirk ve k&uuml;f&uuml;r&uuml;n, m&uuml;şrik ve kafirlerin amellerini yokedeceği a&ccedil;ıkca belirtilmiştir.</p>\r\n\r\n<p>\r\n	2- Nifak</p>\r\n\r\n<p>\r\n	&lsquo;İman edenler derler ki: Sizinle beraber olduklarına dair b&uuml;t&uuml;n kuvvetleriyle yemin edenler bunlar mı? İşte yaptıkları boşa &ccedil;ıktı, h&uuml;srana uğrayan oluverdiler.&rsquo;[5]</p>\r\n\r\n<p>\r\n	3- Allah&rsquo;ın Ayetlerini ve Ahireti Yalanlayanlar</p>\r\n\r\n<p>\r\n	&lsquo;Ayetlerimizi ve ahirete ulaşmayı yalanlayanların b&uuml;t&uuml;n amelleri boşa &ccedil;ıkmıştır. Onlar yaptıklarından başka birşeyle mi cezalandırılacaklar?&rsquo;[6]</p>\r\n\r\n<p>\r\n	b- Rivayetlerde Habt</p>\r\n\r\n<p>\r\n	I) Hastalık vb. gibi bir neden olmadan namazı terketmek</p>\r\n\r\n<p>\r\n	Ubeyd b. Z&uuml;rare diyor ki: İmam Sadık&rsquo;tan (a.s) &lsquo;Kim imanı inkar ederse b&uuml;t&uuml;n işledikleri boşa gider.&rsquo;[7] ayetinin tefsirini sorduğumda buyurdu ki: &lsquo;İkrar ve itiraf ettiği ameli terkeden kimse kastedilmiştir.&rsquo; Ben &lsquo;O ameli terketmenin &ouml;l&ccedil;&uuml;s&uuml; nedir? T&uuml;m&uuml;n&uuml; m&uuml; terketmesidir?&rsquo; diye sorduğumda ş&ouml;yle buyurdular: &lsquo;&Ouml;rneğin mest olmadan veya nedensiz olarak, bilerek namazı terkeden kimse bunlardandır.&rsquo;[8]</p>\r\n\r\n<p>\r\n	ıı) Usul-u Din&rsquo;de Ş&uuml;phe Etmek</p>\r\n\r\n<p>\r\n	İmam Sadık&rsquo;ın (a.s) ashabından Mufazzal ş&ouml;yle diyor: &lsquo;İmam&rsquo;ın (a.s) ş&ouml;yle buyurduğunu duydum: Ş&uuml;phesi veya zannı olupta onların &uuml;zerinde kalanın amelini Allah yok eder. Allah&rsquo;ın h&uuml;cceti a&ccedil;ık h&uuml;ccettir.&rsquo;[9]</p>\r\n\r\n<p>\r\n	Meclisi (r.a) bu hadis hakkında ş&ouml;yle buyuruyor: &lsquo;Yakine ulaşma imkanı olanın usul-i din&rsquo;de ş&uuml;phe ya da zanda bulunması caiz değildir. &lsquo;Allah&rsquo;ın h&uuml;cceti a&ccedil;ıktır&rsquo; s&ouml;z&uuml;nden maksat ise, kim usul-i din hakkında delil peşinde olursa yakine ulaşır. Yakine ulaşınca da ş&uuml;phe ve zannı kalmaz.&rsquo;[10]</p>\r\n\r\n<p>\r\n	ııı) Kocasına &lsquo;Senden hi&ccedil; hayır g&ouml;rmedim!&rsquo; diyen kadın</p>\r\n\r\n<p>\r\n	Evlilikte kadının &uuml;zerine farz olmayan, evin temizliği, aş&ccedil;ılık, &ccedil;ocuk bakımı gibi bir &ccedil;ok zahmetli işi &uuml;stlenen ve Allah&rsquo;ın bunların karşısında kendisine bir &ccedil;ok sevaplar verdiği kadın, bunları kocasına eziyet ve minnet ederek yaparsa yaptığı işlerin sevabı yok olur. Bir hadiste İmam Sadık (a.s) ş&ouml;yle buyuruyor: &lsquo;Kocasına, &lsquo;Senden hi&ccedil; hayır g&ouml;rmedim&rsquo; diyen kadının amelinin sevabı yok olur.&rsquo;[11]</p>\r\n\r\n<p>\r\n	ıv) Hz. Ali&rsquo;nin (a.s) Velayetini İnkar Etmek</p>\r\n\r\n<p>\r\n	Ebu Hamza diyor ki: &lsquo;İmam Bakır&rsquo;dan (a.s) &lsquo;Kim imanı inkar ederse b&uuml;t&uuml;n işledikleri boşa gider ve o, ahirette h&uuml;srana uğrayanlardandır.&rsquo; ayetinin tefsirini sorduğumda ş&ouml;yle buyurdu: &lsquo;Bu ayetin batıni tefsiri, Emir&uuml;&rsquo;l M&uuml;minin&rsquo;in (a.s) velayetini inkar etmektir. &Ccedil;&uuml;nk&uuml; imandan maksat Hz. Ali&rsquo;dir (a.s)&rsquo;[12]</p>\r\n\r\n<p>\r\n	Yukarıda anlatılanlardan, habt&rsquo;ın belli bir amele &ouml;zg&uuml; olmadığı, bireysel, toplumsal, akidevi ve ahlaki olmak &uuml;zere b&uuml;t&uuml;n amellerle ilgili olduğu anlaşılmaktadır.</p>\r\n\r\n<p>\r\n	Habt kavramının karşısında Tekfir kavramı olmasından dolayı birazda ondan bahsetmek istiyoruz.</p>\r\n\r\n<p>\r\n	Salih ameller k&ouml;t&uuml; amellerle yok olduğu gibi, k&ouml;t&uuml; amellerde g&uuml;zel amellerin vesilesiyle yok olurlar. Hatta g&uuml;zel amele d&ouml;n&uuml;ş&uuml;rler. Aşağıda buna birka&ccedil; &ouml;rnek getiriyoruz:</p>\r\n\r\n<p>\r\n	1- Farz Namazları Yerine Getirmek</p>\r\n\r\n<p>\r\n	&lsquo;G&uuml;nd&uuml;z&uuml;n iki tarafında ve gecenin ilk saatlerinde namazı kıl. Ş&uuml;phesiz iyilikler, k&ouml;t&uuml;l&uuml;kleri giderir.&rsquo;[13]</p>\r\n\r\n<p>\r\n	2- B&uuml;y&uuml;k G&uuml;nahlardan Sakınmak</p>\r\n\r\n<p>\r\n	a- &lsquo;Sakındırıldığınız b&uuml;y&uuml;k g&uuml;nahlardan ka&ccedil;ınırsanız, kusurlarınızı &ouml;rteriz...&rsquo;[14]</p>\r\n\r\n<p>\r\n	b- &lsquo;K&uuml;&ccedil;&uuml;k g&uuml;nahların dışında b&uuml;y&uuml;k g&uuml;nahlardan ve &ccedil;irkin şeylerden sakınanlara gelince: Ş&uuml;phe yok ki Rabbinin mağfireti pek geniştir.&rsquo;[15]</p>\r\n\r\n<p>\r\n	İhbat ve Tekfir&rsquo;in insan yaşamındaki eğitici rol&uuml; g&ouml;z &ouml;n&uuml;ne alındığında salih amellerin korunmasına ayrıca &ouml;nem vermek gerekir.</p>\r\n\r\n<p>\r\n	Kur&rsquo;an ve rivayetlerde insanların amelleriyle ilgili vurgu yapılan konulardan bir diğeri, salih amellerin korunması i&ccedil;in &ccedil;aba g&ouml;stermektir. Yoksa salih amellerimizin bize faydası olmayabilir.</p>\r\n\r\n<p>\r\n	Resul-i Ekrem (s.a.a) bir rivayette Tesbihat-ı Erbaa&rsquo;nın fazileti hakkında ş&ouml;yle buyuruyor: &lsquo;Allah, m&uuml;minin s&ouml;ylediği her zikir i&ccedil;in cennette ona bir ağa&ccedil; diker.&rsquo; Ashabtan biri &lsquo;O zaman bizim cennette &ccedil;ok ağacımız var&rsquo; dediğinde &lsquo;Evet&rsquo; diye buyurdu Allah Resul&uuml;: &lsquo;Ama dikkat edin g&ouml;ndereceğiniz ateşle onları yakmayın.&rsquo; Sonra şu ayeti okudular: &lsquo;Ey inananlar, Allah&#39;a itaat edin ve Peygambere itaat edin ve amellerinizi boşa &ccedil;ıkarmayın.&rsquo;[16]&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	-----------<br />\r\n	[1] -el-Cevheri, İsmail b. Hammad, el-Sihah, c.3, s.1118, Daru&rsquo;l İlm, Beyrut, 1990.</p>\r\n\r\n<p>\r\n	[2] -el-Feyyumi, Ahmed b. Muhammed, el-Misbahu&rsquo;l M&uuml;nir, s.118</p>\r\n\r\n<p>\r\n	[3] -Maide/5</p>\r\n\r\n<p>\r\n	[4] -T&ouml;vbe/17</p>\r\n\r\n<p>\r\n	[5] -Maide/53</p>\r\n\r\n<p>\r\n	[6] -A&rsquo;raf/147</p>\r\n\r\n<p>\r\n	[7] -Maide/5</p>\r\n\r\n<p>\r\n	[8] -Kuleyni, Muhammed b. Yakup, el- Kafi, c.2, s.387, H.12, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, H.Ş.1365</p>\r\n\r\n<p>\r\n	[9] -a.g.e. c.2, s.400, H.8</p>\r\n\r\n<p>\r\n	[10] -Meclisi, Muhammed Bakır, Mir&rsquo;atu&rsquo;l-Ukul, c.11, s.186, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HK.1404</p>\r\n\r\n<p>\r\n	[11] -H&uuml;r Amuli, Muhammed b. Hasan, Vesail-uş Şia, c.20, s.162, H.7, M&uuml;esseset-&uuml; Alu&rsquo;l-Beyt, Kum, HK.1409</p>\r\n\r\n<p>\r\n	[12] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.35, s.369, H.14, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1404</p>\r\n\r\n<p>\r\n	[13] -Hud/114</p>\r\n\r\n<p>\r\n	[14] -Nisa/31</p>\r\n\r\n<p>\r\n	[15] -Necm/32</p>\r\n\r\n<p>\r\n	[16] -Muhammed/33; Saduk, Muhammed b. Ali, Emali, c.1, s.607, İntişarat-ı Kitaphane-i İslamiyye, Tahran, HŞ.1362.</p>\r\n','Ayet ve rivayetlerde, Allah&rsquo;a iman, şirke d&uuml;şmemek ve m&uuml;rted olmamak amellerin kabul olunmasının ilk şartları olduğu, bunlar olmadan hi&ccedil; bir salih amel kabul edilmeyeceği belirtilmiştir. Namazı terketmek, minnet ederek salih amel yapmak, başa gelen işlere razı olmamak vb. gibi amellerin yok olmasına neden olan şeyler -ayrıntılı cevap b&ouml;l&uuml;m&uuml;nde değineceğimiz gibi- iman ve kalbi inancın zaafından kaynaklanmaktadır. Eğer imanı korumak i&ccedil;in &ccedil;aba harcarsak amellerimizde korunacaktır.','Ayet ve rivayetlerde, g&uuml;zel ve salih amellerin yok olmasına neden olan g&uuml;nahlardan, Habt ve amellerin batıl olması şeklinde ifade edildiğinden cevaba ge&ccedil;meden &ouml;nce bu kelimenin l&uuml;gat manasına bakacak, sonra Kur&rsquo;an ve rivayetlerdeki &ouml;rneklerine d&ouml;necek, ardından salih amelleri korumanın &ouml;nemine değineceğiz.\r\n\r\n\r\n	Habt\r\n\r\n\r\n	Habt kelimesi, amelin yok olması ve etki etmemesi manasına gelmektedir. Sihahi&rsquo;l-Lugatte ş&ouml;yle yazar: &lsquo;Ameli habt oldu demek sevabı yok oldu, demektir.&rsquo;[1] Misbahu&rsquo;l M&uuml;nir&rsquo;de de ş&ouml;yle diyor: &lsquo;Ameli habt oldu, yani ameli bozuldu, boşa gitti.&rsquo;[2]\r\n\r\n\r\n	Kur&rsquo;an&rsquo;da ve rivayetlerde bazı &ccedil;irkin amellerin salih amelleri yok edeceği belirtilmiştir. Aşağıda onlardan birka&ccedil;ını &ouml;rnek olarak getiriyoruz:\r\n\r\n\r\n	a) Kur&rsquo;an&rsquo;da Habt\r\n\r\n\r\n	Salih amellerin yok olmasına neden olan ameller demek olan Habt ve ondan t&uuml;reyen kelimeler Kur&rsquo;an&rsquo;da 16 kere gelmiştir. Bazıları şunlardır:\r\n\r\n\r\n	1- K&uuml;f&uuml;r ve Şirk\r\n\r\n\r\n	ı) &lsquo;Kim imanı inkar ederse b&uuml;t&uuml;n işledikleri boşa gider ve o, ahirette h&uuml;srana uğrayanlardandır.&rsquo;[3]\r\n\r\n\r\n	ıı) &lsquo;Şirk koşanlar, kendi kafirliklerine tanıklar iken, Allah&#39;a secde edilen yerleri imara hakları yoktur. Onlar, b&uuml;t&uuml;n yaptıkları boşa gidenlerdir ve onlar, ateşte s&uuml;resiz olarak kalanlardır.&rsquo;[4] &nbsp;\r\n\r\n\r\n	Bu iki ayette şirk ve k&uuml;f&uuml;r&uuml;n, m&uuml;şrik ve kafirlerin amellerini yokedeceği a&ccedil;ıkca belirtilmiştir.\r\n\r\n\r\n	2- Nifak\r\n\r\n\r\n	&lsquo;İman edenler derler ki: Sizinle beraber olduklarına dair b&uuml;t&uuml;n kuvvetleriyle yemin edenler bunlar mı? İşte yaptıkları boşa &ccedil;ıktı, h&uuml;srana uğrayan oluverdiler.&rsquo;[5]\r\n\r\n\r\n	3- Allah&rsquo;ın Ayetlerini ve Ahireti Yalanlayanlar\r\n\r\n\r\n	&lsquo;Ayetlerimizi ve ahirete ulaşmayı yalanlayanların b&uuml;t&uuml;n amelleri boşa &ccedil;ıkmıştır. Onlar yaptıklarından başka birşeyle mi cezalandırılacaklar?&rsquo;[6]\r\n\r\n\r\n	b- Rivayetlerde Habt\r\n\r\n\r\n	I) Hastalık vb. gibi bir neden olmadan namazı terketmek\r\n\r\n\r\n	Ubeyd b. Z&uuml;rare diyor ki: İmam Sadık&rsquo;tan (a.s) &lsquo;Kim imanı inkar ederse b&uuml;t&uuml;n işledikleri boşa gider.&rsquo;[7] ayetinin tefsirini sorduğumda buyurdu ki: &lsquo;İkrar ve itiraf ettiği ameli terkeden kimse kastedilmiştir.&rsquo; Ben &lsquo;O ameli terketmenin &ouml;l&ccedil;&uuml;s&uuml; nedir? T&uuml;m&uuml;n&uuml; m&uuml; terketmesidir?&rsquo; diye sorduğumda ş&ouml;yle buyurdular: &lsquo;&Ouml;rneğin mest olmadan veya nedensiz olarak, bilerek namazı terkeden kimse bunlardandır.&rsquo;[8]\r\n\r\n\r\n	ıı) Usul-u Din&rsquo;de Ş&uuml;phe Etmek\r\n\r\n\r\n	İmam Sadık&rsquo;ın (a.s) ashabından Mufazzal ş&ouml;yle diyor: &lsquo;İmam&rsquo;ın (a.s) ş&ouml;yle buyurduğunu duydum: Ş&uuml;phesi veya zannı olupta onların &uuml;zerinde kalanın amelini Allah yok eder. Allah&rsquo;ın h&uuml;cceti a&ccedil;ık h&uuml;ccettir.&rsquo;[9]\r\n\r\n\r\n	Meclisi (r.a) bu hadis hakkında ş&ouml;yle buyuruyor: &lsquo;Yakine ulaşma imkanı olanın usul-i din&rsquo;de ş&uuml;phe ya da zanda bulunması caiz değildir. &lsquo;Allah&rsquo;ın h&uuml;cceti a&ccedil;ıktır&rsquo; s&ouml;z&uuml;nden maksat ise, kim usul-i din hakkında delil peşinde olursa yakine ulaşır. Yakine ulaşınca da ş&uuml;phe ve zannı kalmaz.&rsquo;[10]\r\n\r\n\r\n	ııı) Kocasına &lsquo;Senden hi&ccedil; hayır g&ouml;rmedim!&rsquo; diyen kadın\r\n\r\n\r\n	Evlilikte kadının &uuml;zerine farz olmayan, evin temizliği, aş&ccedil;ılık, &ccedil;ocuk bakımı gibi bir &ccedil;ok zahmetli işi &uuml;stlenen ve Allah&rsquo;ın bunların karşısında kendisine bir &ccedil;ok sevaplar verdiği kadın, bunları kocasına eziyet ve minnet ederek yaparsa yaptığı işlerin sevabı yok olur. Bir hadiste İmam Sadık (a.s) ş&ouml;yle buyuruyor: &lsquo;Kocasına, &lsquo;Senden hi&ccedil; hayır g&ouml;rmedim&rsquo; diyen kadının amelinin sevabı yok olur.&rsquo;[11]\r\n\r\n\r\n	ıv) Hz. Ali&rsquo;nin (a.s) Velayetini İnkar Etmek\r\n\r\n\r\n	Ebu Hamza diyor ki: &lsquo;İmam Bakır&rsquo;dan (a.s) &lsquo;Kim imanı inkar ederse b&uuml;t&uuml;n işledikleri boşa gider ve o, ahirette h&uuml;srana uğrayanlardandır.&rsquo; ayetinin tefsirini sorduğumda ş&ouml;yle buyurdu: &lsquo;Bu ayetin batıni tefsiri, Emir&uuml;&rsquo;l M&uuml;minin&rsquo;in (a.s) velayetini inkar etmektir. &Ccedil;&uuml;nk&uuml; imandan maksat Hz. Ali&rsquo;dir (a.s)&rsquo;[12]\r\n\r\n\r\n	Yukarıda anlatılanlardan, habt&rsquo;ın belli bir amele &ouml;zg&uuml; olmadığı, bireysel, toplumsal, akidevi ve ahlaki olmak &uuml;zere b&uuml;t&uuml;n amellerle ilgili olduğu anlaşılmaktadır.\r\n\r\n\r\n	Habt kavramının karşısında Tekfir kavramı olmasından dolayı birazda ondan bahsetmek istiyoruz.\r\n\r\n\r\n	Salih ameller k&ouml;t&uuml; amellerle yok olduğu gibi, k&ouml;t&uuml; amellerde g&uuml;zel amellerin vesilesiyle yok olurlar. Hatta g&uuml;zel amele d&ouml;n&uuml;ş&uuml;rler. Aşağıda buna birka&ccedil; &ouml;rnek getiriyoruz:\r\n\r\n\r\n	1- Farz Namazları Yerine Getirmek\r\n\r\n\r\n	&lsquo;G&uuml;nd&uuml;z&uuml;n iki tarafında ve gecenin ilk saatlerinde namazı kıl. Ş&uuml;phesiz iyilikler, k&ouml;t&uuml;l&uuml;kleri giderir.&rsquo;[13]\r\n\r\n\r\n	2- B&uuml;y&uuml;k G&uuml;nahlardan Sakınmak\r\n\r\n\r\n	a- &lsquo;Sakındırıldığınız b&uuml;y&uuml;k g&uuml;nahlardan ka&ccedil;ınırsanız, kusurlarınızı &ouml;rteriz...&rsquo;[14]\r\n\r\n\r\n	b- &lsquo;K&uuml;&ccedil;&uuml;k g&uuml;nahların dışında b&uuml;y&uuml;k g&uuml;nahlardan ve &ccedil;irkin şeylerden sakınanlara gelince: Ş&uuml;phe yok ki Rabbinin mağfireti pek geniştir.&rsquo;[15]\r\n\r\n\r\n	İhbat ve Tekfir&rsquo;in insan yaşamındaki eğitici rol&uuml; g&ouml;z &ouml;n&uuml;ne alındığında salih amellerin korunmasına ayrıca &ouml;nem vermek gerekir.\r\n\r\n\r\n	Kur&rsquo;an ve rivayetlerde insanların amelleriyle ilgili vurgu yapılan konulardan bir diğeri, salih amellerin korunması i&ccedil;in &ccedil;aba g&ouml;stermektir. Yoksa salih amellerimizin bize faydası olmayabilir.\r\n\r\n\r\n	Resul-i Ekrem (s.a.a) bir rivayette Tesbihat-ı Erbaa&rsquo;nın fazileti hakkında ş&ouml;yle buyuruyor: &lsquo;Allah, m&uuml;minin s&ouml;ylediği her zikir i&ccedil;in cennette ona bir ağa&ccedil; diker.&rsquo; Ashabtan biri &lsquo;O zaman bizim cennette &ccedil;ok ağacımız var&rsquo; dediğinde &lsquo;Evet&rsquo; diye buyurdu Allah Resul&uuml;: &lsquo;Ama dikkat edin g&ouml;ndereceğiniz ateşle onları yakmayın.&rsquo; Sonra şu ayeti okudular: &lsquo;Ey inananlar, Allah&#39;a itaat edin ve Peygambere itaat edin ve amellerinizi boşa &ccedil;ıkarmayın.&rsquo;[16]&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	-----------\r\n	[1] -el-Cevheri, İsmail b. Hammad, el-Sihah, c.3, s.1118, Daru&rsquo;l İlm, Beyrut, 1990.\r\n\r\n\r\n	[2] -el-Feyyumi, Ahmed b. Muhammed, el-Misbahu&rsquo;l M&uuml;nir, s.118\r\n\r\n\r\n	[3] -Maide/5\r\n\r\n\r\n	[4] -T&ouml;vbe/17\r\n\r\n\r\n	[5] -Maide/53\r\n\r\n\r\n	[6] -A&rsquo;raf/147\r\n\r\n\r\n	[7] -Maide/5\r\n\r\n\r\n	[8] -Kuleyni, Muhammed b. Yakup, el- Kafi, c.2, s.387, H.12, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, H.Ş.1365\r\n\r\n\r\n	[9] -a.g.e. c.2, s.400, H.8\r\n\r\n\r\n	[10] -Meclisi, Muhammed Bakır, Mir&rsquo;atu&rsquo;l-Ukul, c.11, s.186, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, HK.1404\r\n\r\n\r\n	[11] -H&uuml;r Amuli, Muhammed b. Hasan, Vesail-uş Şia, c.20, s.162, H.7, M&uuml;esseset-&uuml; Alu&rsquo;l-Beyt, Kum, HK.1409\r\n\r\n\r\n	[12] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.35, s.369, H.14, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, HK.1404\r\n\r\n\r\n	[13] -Hud/114\r\n\r\n\r\n	[14] -Nisa/31\r\n\r\n\r\n	[15] -Necm/32\r\n\r\n\r\n	[16] -Muhammed/33; Saduk, Muhammed b. Ali, Emali, c.1, s.607, İntişarat-ı Kitaphane-i İslamiyye, Tahran, HŞ.1362.'),(567,'tr565','<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Ahl&acirc;k kelimesi, Hulk kelimesinin &ccedil;oğulu olup -ister iyi olsun ister k&ouml;t&uuml;- huy, yapı, karakter ve alışkanlık demektir.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Ahl&acirc;k ilminin alim ve filozofları, ahl&acirc;k i&ccedil;in &ccedil;eşitli tarifler yapmışlardır. B&uuml;t&uuml;n bu tariflerden yola &ccedil;ıkarak ahl&acirc;kı ş&ouml;yle tarif edebiliriz: &lsquo;Ahl&acirc;k, insan nefsindeki keyfiyet olup, insanın ona uygun davranışlar yapmasıdır.&rsquo;</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Ahl&acirc;k ilmi i&ccedil;in de &ccedil;eşitli tarifler yapılmıştır. Onlardan biri Merhum Neraki&rsquo;nin <i>Camiu&rsquo;s Saadat</i> adlı eserinde yaptığı şu tariftir: &lsquo;Ahl&acirc;k ilmi, helak edici ve kurtarıcı sıfatların (melekelerin) ve helaktan kurtarıcı sıfatlara sahip olmanın yollarını &ouml;ğreten ilimdir.&rsquo;</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Ahl&acirc;kla ahl&acirc;k ilminin arasındaki fark yalnızca teoride ve pratikte olduğu i&ccedil;in hangisinin daha kapsamlı olduğundan bahsetmenin pek manası yoktur.</span></p>\r\n','<p>\r\n	<br />\r\n	L&uuml;gatte Ahl&acirc;k</p>\r\n\r\n<p>\r\n	Ahl&acirc;k kelimesi, Holk kelimesinin &ccedil;oğulu olup ister iyi olsun ister k&ouml;t&uuml; huy, yapı, karakter ve alışkanlık demektir.[1]</p>\r\n\r\n<p>\r\n	Ahl&acirc;k&rsquo;ın Terimsel Manası</p>\r\n\r\n<p>\r\n	Ahl&acirc;k ilmi alimleri ahl&acirc;k i&ccedil;in &ccedil;eşitli tarifler yapmışlardır. &Ouml;rneğin:</p>\r\n\r\n<p>\r\n	a) Ahl&acirc;k, nefsani bir meleke olup, herhangi bir fikir ve d&uuml;ş&uuml;nmeye ihtiya&ccedil; duymadan yapılan işlerdir.</p>\r\n\r\n<p>\r\n	b) Ahl&acirc;k, yalnızca ahl&acirc;ki faziletlerdir; karşısında ise ahl&acirc;ksızlık vardır.</p>\r\n\r\n<p>\r\n	c) Bazende ahlakı &lsquo;ahl&acirc;ki hayat kurumu&rsquo; diye tarif etmişlerdir.[2]</p>\r\n\r\n<p>\r\n	Ahl&acirc;k i&ccedil;in değişik terimsel manalar yapıldığından ona ortak bir tarif bulmak m&uuml;mk&uuml;n değildir. Ancak alimlerin yaptıkları tarifleri bir araya getirerek ş&ouml;yle bir tarif yapabiliriz: &lsquo;Ahl&acirc;k, insan nefsindeki keyfiyet olup, insanın ona uygun davranışlar yapmasıdır.&rsquo;</p>\r\n\r\n<p>\r\n	Yani nefsin keyfiyeti iyi olursa iyi işler, k&ouml;t&uuml; olursa k&ouml;t&uuml; işler yapar. Demek ki ahl&acirc;k, g&uuml;zel ahl&acirc;k ve k&ouml;t&uuml; ahl&acirc;k olmak &uuml;zere ikiye ayrılır. Bu nefsani keyfiyet sağlam olmayan bir şekilde veya meleke olarak karşımıza &ccedil;ıkabilir.</p>\r\n\r\n<p>\r\n	Ahl&acirc;k İlmi</p>\r\n\r\n<p>\r\n	Ahl&acirc;k ilmi i&ccedil;inde değişik tarifler yapılmıştır.</p>\r\n\r\n<p>\r\n	M&uuml;sl&uuml;man alimler ve batılıların ahl&acirc;k ilmi i&ccedil;in yaptıkları tariflerden bazıları şunlardır:</p>\r\n\r\n<p>\r\n	a) Ahl&acirc;k ilmi, g&uuml;zel ahl&acirc;kı kazanmanın yolunu g&ouml;steren ilim olup, onunla insanın fiil ve halleri g&uuml;zelleşir.[3]</p>\r\n\r\n<p>\r\n	b) Ahl&acirc;k ilmi, nasıl yaşanması gerektiğini s&ouml;yleyen ilimdir.[4]</p>\r\n\r\n<p>\r\n	c) Ahl&acirc;k ilmi, ahl&acirc;kın l&uuml;gat manasına gelen ilimdir. &Ouml;rneğin, &lsquo;Ahlak ilmi insanın bilgisi, adetleri, edepleri ve karakterlerinin ilmidir.&rsquo;[5]</p>\r\n\r\n<p>\r\n	d) Merhum Neraki&rsquo;de Camiu&rsquo;s-Saadat&rsquo;ta onu ş&ouml;yle tarif diyor: &lsquo;Ahl&acirc;k ilmi, helak edici ve kurtarıcı sıfatların (melekelerin) ve helaktan kurtarıcı sıfatlara sahip olmanın yollarını &ouml;ğreten ilimdir.&rsquo;[6]</p>\r\n\r\n<p>\r\n	Camiu&rsquo;s-Saadat, Mi&rsquo;racu&rsquo;s-Saadat vb. gibi ahl&acirc;k alanındaki eserlere baktığımızda[7] M&uuml;sl&uuml;man alimlerin ahl&acirc;k ilmi hakkındaki g&ouml;r&uuml;şlerinin ş&ouml;yle olduğunu s&ouml;yleyebiliriz: Ahl&acirc;k ilmi, g&uuml;zel ve k&ouml;t&uuml; sıfatların &ccedil;eşitlerinden bahseden, onları tanıtan, tarif eden ve a&ccedil;ıklayan, g&uuml;zel ve faziletli sıfatları kazanmanın ve k&ouml;t&uuml; sıfatlardan uzaklaşmanın yollarını &ouml;ğreten ilimdir.</p>\r\n\r\n<p>\r\n	Dolayısıyla, ahl&acirc;k ilminin mevzusu g&uuml;zel sıfatları ve onları kazanmanın yolu ve k&ouml;t&uuml; sıfatlar ve onları gidermenin yoludur. Bu g&uuml;zel ve k&ouml;t&uuml; sıfatlar, insanın &ouml;zg&uuml;r iradesiyle yaptığı işlerle ilgili olduğu i&ccedil;in ahl&acirc;k ilminde ele alınmaktadır. Ahl&acirc;k ilminin hedefi ise insanı ebedi kemal ve saadete, hedeflenen menzile ulaştırmaktır ki insan bunun i&ccedil;in yaratılmıştır. Daha &ouml;ncede belirtildiği gibi ahl&acirc;k ilmi, genel manada felsefenin dallarından biridir.</p>\r\n\r\n<p>\r\n	Kapsamlı Tarif</p>\r\n\r\n<p>\r\n	Ahl&acirc;k, iyi ya da k&ouml;t&uuml; y&ouml;ntem ve eğilimler; ahl&acirc;k ilmi ise bu y&ouml;ntem ve eğilimler hakkında bilgi veren ve hangisinin uygulanması gerektiğini s&ouml;yleyen ilimdir; başka bir ifadeyle ahl&acirc;kla ahl&acirc;k ilminin tek farkı, teoride ve pratiktedir. Buna g&ouml;re birinin diğerinden daha kapsamlı olduğu s&ouml;ylemenin manası yoktur.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	<br />\r\n	[1] -Kureşi, Seyyid Ali Ekber, Kamus-u Kur&rsquo;an, c.2, s.293, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, 6. Baskı, HŞ. 1371; Tureyhi, Fahruddin, Mecmau&rsquo;l Bahreyn, c.5, s.156, Kitapfuruşu-i Murtezevi, Tahran, 3. Baskı, HŞ. 1375</p>\r\n\r\n<p>\r\n	[2] -Daha fazla bilgi i&ccedil;in bak: hawzah.net</p>\r\n\r\n<p>\r\n	[3] -Tusi, Hace Nasıruddin, Ahl&acirc;k-i Nasıri, s.14, Kitapfuruşu-i İslamiyye, Bi Ta, Tahran.</p>\r\n\r\n<p>\r\n	[4] -Mutahhari, Murteza, Aşinay-ı Ba Ulum-i İslami, c.2, s.190, Sadra, Tahran, 6. Baskı, 1368.</p>\r\n\r\n<p>\r\n	[5] -Janet, Pierre, Ahl&acirc;k, s.53, Bedruddin Kitabi&rsquo;nin Fars&ccedil;a &ccedil;evirisi, İsfahan, İntişarat-ı Amuzeş ve Pervereş, 1373.</p>\r\n\r\n<p>\r\n	[6] -Neraki, Muhammed Mehdi, Camiu&rsquo;s-Saadat, c.1, s.34, Necef, Matbaatu&rsquo;z-Zehra, HK.1368.</p>\r\n\r\n<p>\r\n	[7] -Neraki, Molla Mehdi, Camiu&rsquo;s-Saadat, M&uuml;esses-i A&rsquo;lami, Beyrut, 6. Baskı, HK.1408; Neraki, Molla Ahmed, Mi&rsquo;racu&rsquo;s-Saadat, Tahran, İntişarat-ı Reşidi, Bi Ta.</p>\r\n','Ahl&acirc;k kelimesi, Hulk kelimesinin &ccedil;oğulu olup -ister iyi olsun ister k&ouml;t&uuml;- huy, yapı, karakter ve alışkanlık demektir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Ahl&acirc;k ilminin alim ve filozofları, ahl&acirc;k i&ccedil;in &ccedil;eşitli tarifler yapmışlardır. B&uuml;t&uuml;n bu tariflerden yola &ccedil;ıkarak ahl&acirc;kı ş&ouml;yle tarif edebiliriz: &lsquo;Ahl&acirc;k, insan nefsindeki keyfiyet olup, insanın ona uygun davranışlar yapmasıdır.&rsquo;\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Ahl&acirc;k ilmi i&ccedil;in de &ccedil;eşitli tarifler yapılmıştır. Onlardan biri Merhum Neraki&rsquo;nin Camiu&rsquo;s Saadat adlı eserinde yaptığı şu tariftir: &lsquo;Ahl&acirc;k ilmi, helak edici ve kurtarıcı sıfatların (melekelerin) ve helaktan kurtarıcı sıfatlara sahip olmanın yollarını &ouml;ğreten ilimdir.&rsquo;\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Ahl&acirc;kla ahl&acirc;k ilminin arasındaki fark yalnızca teoride ve pratikte olduğu i&ccedil;in hangisinin daha kapsamlı olduğundan bahsetmenin pek manası yoktur.','L&uuml;gatte Ahl&acirc;k\r\n\r\n\r\n	Ahl&acirc;k kelimesi, Holk kelimesinin &ccedil;oğulu olup ister iyi olsun ister k&ouml;t&uuml; huy, yapı, karakter ve alışkanlık demektir.[1]\r\n\r\n\r\n	Ahl&acirc;k&rsquo;ın Terimsel Manası\r\n\r\n\r\n	Ahl&acirc;k ilmi alimleri ahl&acirc;k i&ccedil;in &ccedil;eşitli tarifler yapmışlardır. &Ouml;rneğin:\r\n\r\n\r\n	a) Ahl&acirc;k, nefsani bir meleke olup, herhangi bir fikir ve d&uuml;ş&uuml;nmeye ihtiya&ccedil; duymadan yapılan işlerdir.\r\n\r\n\r\n	b) Ahl&acirc;k, yalnızca ahl&acirc;ki faziletlerdir; karşısında ise ahl&acirc;ksızlık vardır.\r\n\r\n\r\n	c) Bazende ahlakı &lsquo;ahl&acirc;ki hayat kurumu&rsquo; diye tarif etmişlerdir.[2]\r\n\r\n\r\n	Ahl&acirc;k i&ccedil;in değişik terimsel manalar yapıldığından ona ortak bir tarif bulmak m&uuml;mk&uuml;n değildir. Ancak alimlerin yaptıkları tarifleri bir araya getirerek ş&ouml;yle bir tarif yapabiliriz: &lsquo;Ahl&acirc;k, insan nefsindeki keyfiyet olup, insanın ona uygun davranışlar yapmasıdır.&rsquo;\r\n\r\n\r\n	Yani nefsin keyfiyeti iyi olursa iyi işler, k&ouml;t&uuml; olursa k&ouml;t&uuml; işler yapar. Demek ki ahl&acirc;k, g&uuml;zel ahl&acirc;k ve k&ouml;t&uuml; ahl&acirc;k olmak &uuml;zere ikiye ayrılır. Bu nefsani keyfiyet sağlam olmayan bir şekilde veya meleke olarak karşımıza &ccedil;ıkabilir.\r\n\r\n\r\n	Ahl&acirc;k İlmi\r\n\r\n\r\n	Ahl&acirc;k ilmi i&ccedil;inde değişik tarifler yapılmıştır.\r\n\r\n\r\n	M&uuml;sl&uuml;man alimler ve batılıların ahl&acirc;k ilmi i&ccedil;in yaptıkları tariflerden bazıları şunlardır:\r\n\r\n\r\n	a) Ahl&acirc;k ilmi, g&uuml;zel ahl&acirc;kı kazanmanın yolunu g&ouml;steren ilim olup, onunla insanın fiil ve halleri g&uuml;zelleşir.[3]\r\n\r\n\r\n	b) Ahl&acirc;k ilmi, nasıl yaşanması gerektiğini s&ouml;yleyen ilimdir.[4]\r\n\r\n\r\n	c) Ahl&acirc;k ilmi, ahl&acirc;kın l&uuml;gat manasına gelen ilimdir. &Ouml;rneğin, &lsquo;Ahlak ilmi insanın bilgisi, adetleri, edepleri ve karakterlerinin ilmidir.&rsquo;[5]\r\n\r\n\r\n	d) Merhum Neraki&rsquo;de Camiu&rsquo;s-Saadat&rsquo;ta onu ş&ouml;yle tarif diyor: &lsquo;Ahl&acirc;k ilmi, helak edici ve kurtarıcı sıfatların (melekelerin) ve helaktan kurtarıcı sıfatlara sahip olmanın yollarını &ouml;ğreten ilimdir.&rsquo;[6]\r\n\r\n\r\n	Camiu&rsquo;s-Saadat, Mi&rsquo;racu&rsquo;s-Saadat vb. gibi ahl&acirc;k alanındaki eserlere baktığımızda[7] M&uuml;sl&uuml;man alimlerin ahl&acirc;k ilmi hakkındaki g&ouml;r&uuml;şlerinin ş&ouml;yle olduğunu s&ouml;yleyebiliriz: Ahl&acirc;k ilmi, g&uuml;zel ve k&ouml;t&uuml; sıfatların &ccedil;eşitlerinden bahseden, onları tanıtan, tarif eden ve a&ccedil;ıklayan, g&uuml;zel ve faziletli sıfatları kazanmanın ve k&ouml;t&uuml; sıfatlardan uzaklaşmanın yollarını &ouml;ğreten ilimdir.\r\n\r\n\r\n	Dolayısıyla, ahl&acirc;k ilminin mevzusu g&uuml;zel sıfatları ve onları kazanmanın yolu ve k&ouml;t&uuml; sıfatlar ve onları gidermenin yoludur. Bu g&uuml;zel ve k&ouml;t&uuml; sıfatlar, insanın &ouml;zg&uuml;r iradesiyle yaptığı işlerle ilgili olduğu i&ccedil;in ahl&acirc;k ilminde ele alınmaktadır. Ahl&acirc;k ilminin hedefi ise insanı ebedi kemal ve saadete, hedeflenen menzile ulaştırmaktır ki insan bunun i&ccedil;in yaratılmıştır. Daha &ouml;ncede belirtildiği gibi ahl&acirc;k ilmi, genel manada felsefenin dallarından biridir.\r\n\r\n\r\n	Kapsamlı Tarif\r\n\r\n\r\n	Ahl&acirc;k, iyi ya da k&ouml;t&uuml; y&ouml;ntem ve eğilimler; ahl&acirc;k ilmi ise bu y&ouml;ntem ve eğilimler hakkında bilgi veren ve hangisinin uygulanması gerektiğini s&ouml;yleyen ilimdir; başka bir ifadeyle ahl&acirc;kla ahl&acirc;k ilminin tek farkı, teoride ve pratiktedir. Buna g&ouml;re birinin diğerinden daha kapsamlı olduğu s&ouml;ylemenin manası yoktur.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	\r\n	[1] -Kureşi, Seyyid Ali Ekber, Kamus-u Kur&rsquo;an, c.2, s.293, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, 6. Baskı, HŞ. 1371; Tureyhi, Fahruddin, Mecmau&rsquo;l Bahreyn, c.5, s.156, Kitapfuruşu-i Murtezevi, Tahran, 3. Baskı, HŞ. 1375\r\n\r\n\r\n	[2] -Daha fazla bilgi i&ccedil;in bak: hawzah.net\r\n\r\n\r\n	[3] -Tusi, Hace Nasıruddin, Ahl&acirc;k-i Nasıri, s.14, Kitapfuruşu-i İslamiyye, Bi Ta, Tahran.\r\n\r\n\r\n	[4] -Mutahhari, Murteza, Aşinay-ı Ba Ulum-i İslami, c.2, s.190, Sadra, Tahran, 6. Baskı, 1368.\r\n\r\n\r\n	[5] -Janet, Pierre, Ahl&acirc;k, s.53, Bedruddin Kitabi&rsquo;nin Fars&ccedil;a &ccedil;evirisi, İsfahan, İntişarat-ı Amuzeş ve Pervereş, 1373.\r\n\r\n\r\n	[6] -Neraki, Muhammed Mehdi, Camiu&rsquo;s-Saadat, c.1, s.34, Necef, Matbaatu&rsquo;z-Zehra, HK.1368.\r\n\r\n\r\n	[7] -Neraki, Molla Mehdi, Camiu&rsquo;s-Saadat, M&uuml;esses-i A&rsquo;lami, Beyrut, 6. Baskı, HK.1408; Neraki, Molla Ahmed, Mi&rsquo;racu&rsquo;s-Saadat, Tahran, İntişarat-ı Reşidi, Bi Ta.'),(568,'tr564','<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Kur&rsquo;an&rsquo;a g&ouml;re şeytanın yalnızca Allah&rsquo;ın muhles (ihlasa eren) kullarına etkisi yoktur. Muhlesler, şeytanın kendilerine n&uuml;fuz edemediği kimselerdir. Şeytanla m&uuml;cadele etmenin yolları vardır, bu yollardan giderek onunla m&uuml;cadele edip başarıya ulaşılabilir. O yollardan birka&ccedil;ı şunlardır:</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">1- İman: Kur&rsquo;an-ı Kerim, şeytanın hakimiyetine engel olmanın temel etkenin iman olduğunu buyuruyor.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">2- Tevekk&uuml;l: Şeytana ve ordusuna galip gelmenin yollarından bir diğeri Allah&rsquo;a tevekk&uuml;l etmektir.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">3- İstiaze: Allah&rsquo;tan sığınma talebinde bulunmak demektir.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">4- Allah&rsquo;ı anmak: Allah&rsquo;ı anmak insana basiret verir, onu vesveselerden korur ve şeytanın n&uuml;fuz etme yolunu kapatır.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">5- Takva: Takva melekesini kazanmak ve onu sağlamlaştırmak, kalp g&ouml;z&uuml;n&uuml; İblisin vesveselerine karşı a&ccedil;ar ve insanı onun tuzağından korur.</span></p>\r\n','<p>\r\n	&nbsp;Kur&rsquo;an&rsquo;a g&ouml;re şeytanın yalnızca Allah&rsquo;ın muhles kullarına etkisi yoktur.</p>\r\n\r\n<p>\r\n	Şeytan, Allah&rsquo;ın b&uuml;t&uuml;n kullarını yoldan &ccedil;ıkarmak i&ccedil;in yemin ettiğinde muhles (ihlasa eren) kullarını bundan istisna etmiştir: &lsquo;Dedi ki: &#39;Andolsun senin izzetine, ben, onların t&uuml;m&uuml;n&uuml; azdıracağım. Ancak i&ccedil;lerinden, ihlasa eren kulların m&uuml;stesna.&rsquo; [1]</p>\r\n\r\n<p>\r\n	Yine Allah&rsquo;a Teala ona ş&ouml;yle buyuruyor: &lsquo;Ş&uuml;phesiz, sana uyan azgınların dışında kullarıma hi&ccedil;bir suretle g&uuml;c&uuml;n yetmez.&rsquo; [2]</p>\r\n\r\n<p>\r\n	Bu ayetlere g&ouml;re muhlesler [3] şeytanın hakimiyet diaresinin dışında olan kimselerdir. Ve bu, hem şeytanın itirafıdır, hem de Allah&rsquo;ın bildirdiği bir ger&ccedil;ektir: &lsquo;Kullarıma hi&ccedil;bir suretle g&uuml;c&uuml;n yetmez.&rsquo;</p>\r\n\r\n<p>\r\n	Şeytanla M&uuml;cadelenin Yolları</p>\r\n\r\n<p>\r\n	Muhlesler, şeytanın kendilerine n&uuml;fuz edemediği kimselerdir. Şeytanla m&uuml;cadele etmenin yolları vardır, bu yollardan giderek onunla m&uuml;cadele edip başarıya ulaşılabilir. O yollardan birka&ccedil;ı şunlardır:</p>\r\n\r\n<p>\r\n	1- İman: Kur&rsquo;an-ı Kerim, şeytanın n&uuml;fuzuna engel olmanın temel etkenin iman olduğunu buyuruyor: &lsquo;Ş&uuml;phe yok ki (şeytanın) inananlara... karşı g&uuml;c&uuml; kuvveti yoktur, h&uuml;km&uuml; y&uuml;r&uuml;mez onun.&rsquo; [4]</p>\r\n\r\n<p>\r\n	2- Tevekk&uuml;l: Şeytana ve ordusuna galip gelmenin yollarından bir diğeri Allah&rsquo;a tevekk&uuml;l etmektir: &lsquo;Ş&uuml;phe yok ki (şeytanın)... Rablerine g&uuml;venen kimselere karşı g&uuml;c&uuml; kuvveti yoktur.&rsquo; [5]</p>\r\n\r\n<p>\r\n	Dolayısıyla Allah&rsquo;a ve ayetlerine iman etmek, şeytanın insanlar &uuml;zerindeki velayet ve hakimiyetine engel olur. Şeytanın, iman kalesinde siper alanlara ve Allah&rsquo;a tevekk&uuml;l edenlere asla hakimiyeti olmaz. Onun ancak kendisine uyanlara ve Allah&rsquo;a şirk koşanlara velayeti vardır: &lsquo;Onun g&uuml;c&uuml;, ancak ona dost olup itaat edenlere yeter ve onlar da Allah&rsquo;a şirk koşanlardır.&rsquo; [6]</p>\r\n\r\n<p>\r\n	3- İstiaze: Allah&rsquo;tan sığınma talebinde bulunmak demektir. Bu sığınma talebi bazen tekvini olurken, bazen de teşriidir. Doğal şerlerden korunmak i&ccedil;in Allah&rsquo;ın tekvini sığınağından faydalanmak gerekir. Tekvini sığınak yaratılış d&uuml;zeninde Allah&rsquo;ın nedenler şeklinde koyduğu kanunlar ve ilahi s&uuml;nnetlerdir. Nefsani şerlerden uzak kalabilmek i&ccedil;inde Nas suresinde buyurulduğu gibi Allah&rsquo;ın teşrii sığınağından istifade edilmelidir. Teşrii sığınak mukaddes şeriatte belirlenen itikadi temeller ve eğitici programların olduğu ilahi &ouml;ğretilerdir: &lsquo;Şeytandan sana aykırı bir kışkırtma gelirse Allah&#39;a sığın, ş&uuml;phesiz O, her şeyi işiten ve bilendir.&rsquo; [7]</p>\r\n\r\n<p>\r\n	Ger&ccedil;ekte tevhid, insanın hayır ve menfaati kazanmasını, işlerine Bismillah&rsquo;la başlamasını, yine zararı ve şerri uzaklaştırmakta ona yardımcı olmasını, işlerine Euzubillah&rsquo;la başlamasını gerektirir. Zira tevhidi bakış a&ccedil;ısına g&ouml;re alemde Allah&rsquo;tan başka m&uuml;essir yoktur. &nbsp;</p>\r\n\r\n<p>\r\n	4- Allah&rsquo;ı anmak: Allah&rsquo;ı anmak insana basiret verir, onu vesveselerden korur ve şeytanın n&uuml;fuz etme yolunu kapatır: &lsquo; İyice d&uuml;ş&uuml;n&uuml;rler (Allah&#39;ı anarlar), sonra bakarsın ki (doğruyu) g&ouml;r&uuml;p bilirler.&rsquo; [8]</p>\r\n\r\n<p>\r\n	İmam Sadık (a.s) ş&ouml;yle buyuruyor: &lsquo;İnsan Allah&rsquo;ı anmaktan y&uuml;z &ccedil;evirmediği s&uuml;rece şeytanın ona vesvese vermeye g&uuml;c&uuml; yoktur.&rsquo; [9]</p>\r\n\r\n<p>\r\n	Emir&uuml;&rsquo;l-M&uuml;minin (a.s) ise, Allah&rsquo;ı anmanın şeytanı uzaklaştırmaya neden olduğunu buyurmaktadır: &lsquo;Allah&rsquo;ı anmak şeytanı uzaklaştırılır.&rsquo; [10] &nbsp;</p>\r\n\r\n<p>\r\n	5- Takva: Takva melekesini kazanmak ve onu sağlamlaştırmak, kalp g&ouml;z&uuml;n&uuml; İblisin vesveselerine karşı a&ccedil;ar ve insanı onun tuzağından korur: &lsquo;(Allah&#39;tan) Sakınanlara şeytandan bir vesvese eriştiğinde iyice d&uuml;ş&uuml;n&uuml;rler (Allah&#39;ı anarlar), sonra bakarsın ki (doğruyu) g&ouml;r&uuml;p bilirler.&rsquo; [11]</p>\r\n\r\n<p>\r\n	Ayetin &ouml;zg&uuml;n metninde ge&ccedil;en &lsquo;Taif&rsquo; ( طائف ) kelimesi tavaf eden manasına gelip, sanki şeytanın vesveseleri tavaf edenler gibi insanın ruhunda ve d&uuml;ş&uuml;ncesinde n&uuml;fuz etmek i&ccedil;in d&ouml;n&uuml;p dururlar.</p>\r\n\r\n<p>\r\n	Şeytan, iman ve takvayla ruhu g&uuml;&ccedil;lenen kimselere etki edemez. Ama hep bir fırsat peşinde olur. Şehvet, gazap, haset ve intikam alma gibi bazı nefsani heva ve hevesleri uyandırarak ona n&uuml;fuz etmeye ve saptırmaya &ccedil;alışır.</p>\r\n\r\n<p>\r\n	Ehl-i Beyt&rsquo;i anmak, Ehl-i Beyt&rsquo;in dostlarına ihsanda bulunmak, şeytanın n&uuml;fuz edemediği kimselerin sınıfına girmek i&ccedil;in uğraşı vermek vb. şeytanla m&uuml;cadele etmenin yolları arasındadır.</p>\r\n\r\n<p>\r\n	Sonu&ccedil;</p>\r\n\r\n<p>\r\n	Allah inancına sahip olmak insanın g&uuml;nahlardan ve k&ouml;t&uuml;l&uuml;klerden uzak kalması i&ccedil;in etkilidir. Allah&rsquo;ın izzeti, hikmeti ve zatının işleri &uuml;zerinde tefekk&uuml;r etmek, şeytana karşı m&uuml;cadelede kulun ruhunu g&uuml;&ccedil;lendirir. Ayrıca iman, tevekk&uuml;l ve takvayı g&uuml;&ccedil;lendirmek, devamlı Allah&rsquo;ı anmak, şeytanı &uuml;zecek ve kendisinden uzaklaştıracak işler yapmak ve sonunda şeytandan taraf gelecek şer ve fesatlardan istiaze etmek onun n&uuml;fuzuna engel olmak i&ccedil;in &ouml;nemli şeylerdir. Unutmayalım ki b&uuml;t&uuml;n bunlar Ehl-i Beyt&rsquo;e tevess&uuml;l ve Onların inayeti olmadan m&uuml;mk&uuml;n değildir.</p>\r\n\r\n<p>\r\n	İlgili dizinler</p>\r\n\r\n<p>\r\n	Şeytanın İnsana N&uuml;fuz Etme Yolları: 11111 (Site: 10971)</p>\r\n\r\n<p>\r\n	Şeytanın Hedef ve Planları: 2392 (Site: 2545)</p>\r\n\r\n<p>\r\n	------------<br />\r\n	[1] -Sad/82-83</p>\r\n\r\n<p>\r\n	[2] -Hicr/42</p>\r\n\r\n<p>\r\n	[3] -Muhles, ruhunu maddiyatın zincirlerinden koparmış ve kalbini Allah&rsquo;tan başkasına vermeyen, onu Allah&rsquo;ın sevgisiyle dolduran kimsedir. &nbsp;</p>\r\n\r\n<p>\r\n	[4] -Nahl/99</p>\r\n\r\n<p>\r\n	[5] -Nahl/99</p>\r\n\r\n<p>\r\n	[6] -Nahl/100</p>\r\n\r\n<p>\r\n	[7] -A&rsquo;raf/200, Fussilet/36.</p>\r\n\r\n<p>\r\n	[8] -A&rsquo;raf/201</p>\r\n\r\n<p>\r\n	[9] -Muhaddis Nuri, M&uuml;stedreku&rsquo;l Vesail, c.1, s.178, M&uuml;essese-i Alu&rsquo;l-Beyt, Kum, HK.1408; Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.72, s.124, M&uuml;essesetu&rsquo;l-Vefa, Beyrut, HK.1404</p>\r\n\r\n<p>\r\n	[10] -Amedi Temimi, Abdulvahid, Gureru&rsquo;l-Hikem ve D&uuml;reru&rsquo;l-Kelim, s.188, Mektebu&rsquo;l-A&rsquo;lami&rsquo;l-İslamiyye, Kum, HŞ.1366</p>\r\n\r\n<p>\r\n	[11] -A&rsquo;raf/201</p>\r\n','Kur&rsquo;an&rsquo;a g&ouml;re şeytanın yalnızca Allah&rsquo;ın muhles (ihlasa eren) kullarına etkisi yoktur. Muhlesler, şeytanın kendilerine n&uuml;fuz edemediği kimselerdir. Şeytanla m&uuml;cadele etmenin yolları vardır, bu yollardan giderek onunla m&uuml;cadele edip başarıya ulaşılabilir. O yollardan birka&ccedil;ı şunlardır:\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	1- İman: Kur&rsquo;an-ı Kerim, şeytanın hakimiyetine engel olmanın temel etkenin iman olduğunu buyuruyor.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	2- Tevekk&uuml;l: Şeytana ve ordusuna galip gelmenin yollarından bir diğeri Allah&rsquo;a tevekk&uuml;l etmektir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	3- İstiaze: Allah&rsquo;tan sığınma talebinde bulunmak demektir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	4- Allah&rsquo;ı anmak: Allah&rsquo;ı anmak insana basiret verir, onu vesveselerden korur ve şeytanın n&uuml;fuz etme yolunu kapatır.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	5- Takva: Takva melekesini kazanmak ve onu sağlamlaştırmak, kalp g&ouml;z&uuml;n&uuml; İblisin vesveselerine karşı a&ccedil;ar ve insanı onun tuzağından korur.','&nbsp;Kur&rsquo;an&rsquo;a g&ouml;re şeytanın yalnızca Allah&rsquo;ın muhles kullarına etkisi yoktur.\r\n\r\n\r\n	Şeytan, Allah&rsquo;ın b&uuml;t&uuml;n kullarını yoldan &ccedil;ıkarmak i&ccedil;in yemin ettiğinde muhles (ihlasa eren) kullarını bundan istisna etmiştir: &lsquo;Dedi ki: &#39;Andolsun senin izzetine, ben, onların t&uuml;m&uuml;n&uuml; azdıracağım. Ancak i&ccedil;lerinden, ihlasa eren kulların m&uuml;stesna.&rsquo; [1]\r\n\r\n\r\n	Yine Allah&rsquo;a Teala ona ş&ouml;yle buyuruyor: &lsquo;Ş&uuml;phesiz, sana uyan azgınların dışında kullarıma hi&ccedil;bir suretle g&uuml;c&uuml;n yetmez.&rsquo; [2]\r\n\r\n\r\n	Bu ayetlere g&ouml;re muhlesler [3] şeytanın hakimiyet diaresinin dışında olan kimselerdir. Ve bu, hem şeytanın itirafıdır, hem de Allah&rsquo;ın bildirdiği bir ger&ccedil;ektir: &lsquo;Kullarıma hi&ccedil;bir suretle g&uuml;c&uuml;n yetmez.&rsquo;\r\n\r\n\r\n	Şeytanla M&uuml;cadelenin Yolları\r\n\r\n\r\n	Muhlesler, şeytanın kendilerine n&uuml;fuz edemediği kimselerdir. Şeytanla m&uuml;cadele etmenin yolları vardır, bu yollardan giderek onunla m&uuml;cadele edip başarıya ulaşılabilir. O yollardan birka&ccedil;ı şunlardır:\r\n\r\n\r\n	1- İman: Kur&rsquo;an-ı Kerim, şeytanın n&uuml;fuzuna engel olmanın temel etkenin iman olduğunu buyuruyor: &lsquo;Ş&uuml;phe yok ki (şeytanın) inananlara... karşı g&uuml;c&uuml; kuvveti yoktur, h&uuml;km&uuml; y&uuml;r&uuml;mez onun.&rsquo; [4]\r\n\r\n\r\n	2- Tevekk&uuml;l: Şeytana ve ordusuna galip gelmenin yollarından bir diğeri Allah&rsquo;a tevekk&uuml;l etmektir: &lsquo;Ş&uuml;phe yok ki (şeytanın)... Rablerine g&uuml;venen kimselere karşı g&uuml;c&uuml; kuvveti yoktur.&rsquo; [5]\r\n\r\n\r\n	Dolayısıyla Allah&rsquo;a ve ayetlerine iman etmek, şeytanın insanlar &uuml;zerindeki velayet ve hakimiyetine engel olur. Şeytanın, iman kalesinde siper alanlara ve Allah&rsquo;a tevekk&uuml;l edenlere asla hakimiyeti olmaz. Onun ancak kendisine uyanlara ve Allah&rsquo;a şirk koşanlara velayeti vardır: &lsquo;Onun g&uuml;c&uuml;, ancak ona dost olup itaat edenlere yeter ve onlar da Allah&rsquo;a şirk koşanlardır.&rsquo; [6]\r\n\r\n\r\n	3- İstiaze: Allah&rsquo;tan sığınma talebinde bulunmak demektir. Bu sığınma talebi bazen tekvini olurken, bazen de teşriidir. Doğal şerlerden korunmak i&ccedil;in Allah&rsquo;ın tekvini sığınağından faydalanmak gerekir. Tekvini sığınak yaratılış d&uuml;zeninde Allah&rsquo;ın nedenler şeklinde koyduğu kanunlar ve ilahi s&uuml;nnetlerdir. Nefsani şerlerden uzak kalabilmek i&ccedil;inde Nas suresinde buyurulduğu gibi Allah&rsquo;ın teşrii sığınağından istifade edilmelidir. Teşrii sığınak mukaddes şeriatte belirlenen itikadi temeller ve eğitici programların olduğu ilahi &ouml;ğretilerdir: &lsquo;Şeytandan sana aykırı bir kışkırtma gelirse Allah&#39;a sığın, ş&uuml;phesiz O, her şeyi işiten ve bilendir.&rsquo; [7]\r\n\r\n\r\n	Ger&ccedil;ekte tevhid, insanın hayır ve menfaati kazanmasını, işlerine Bismillah&rsquo;la başlamasını, yine zararı ve şerri uzaklaştırmakta ona yardımcı olmasını, işlerine Euzubillah&rsquo;la başlamasını gerektirir. Zira tevhidi bakış a&ccedil;ısına g&ouml;re alemde Allah&rsquo;tan başka m&uuml;essir yoktur. &nbsp;\r\n\r\n\r\n	4- Allah&rsquo;ı anmak: Allah&rsquo;ı anmak insana basiret verir, onu vesveselerden korur ve şeytanın n&uuml;fuz etme yolunu kapatır: &lsquo; İyice d&uuml;ş&uuml;n&uuml;rler (Allah&#39;ı anarlar), sonra bakarsın ki (doğruyu) g&ouml;r&uuml;p bilirler.&rsquo; [8]\r\n\r\n\r\n	İmam Sadık (a.s) ş&ouml;yle buyuruyor: &lsquo;İnsan Allah&rsquo;ı anmaktan y&uuml;z &ccedil;evirmediği s&uuml;rece şeytanın ona vesvese vermeye g&uuml;c&uuml; yoktur.&rsquo; [9]\r\n\r\n\r\n	Emir&uuml;&rsquo;l-M&uuml;minin (a.s) ise, Allah&rsquo;ı anmanın şeytanı uzaklaştırmaya neden olduğunu buyurmaktadır: &lsquo;Allah&rsquo;ı anmak şeytanı uzaklaştırılır.&rsquo; [10] &nbsp;\r\n\r\n\r\n	5- Takva: Takva melekesini kazanmak ve onu sağlamlaştırmak, kalp g&ouml;z&uuml;n&uuml; İblisin vesveselerine karşı a&ccedil;ar ve insanı onun tuzağından korur: &lsquo;(Allah&#39;tan) Sakınanlara şeytandan bir vesvese eriştiğinde iyice d&uuml;ş&uuml;n&uuml;rler (Allah&#39;ı anarlar), sonra bakarsın ki (doğruyu) g&ouml;r&uuml;p bilirler.&rsquo; [11]\r\n\r\n\r\n	Ayetin &ouml;zg&uuml;n metninde ge&ccedil;en &lsquo;Taif&rsquo; ( طائف ) kelimesi tavaf eden manasına gelip, sanki şeytanın vesveseleri tavaf edenler gibi insanın ruhunda ve d&uuml;ş&uuml;ncesinde n&uuml;fuz etmek i&ccedil;in d&ouml;n&uuml;p dururlar.\r\n\r\n\r\n	Şeytan, iman ve takvayla ruhu g&uuml;&ccedil;lenen kimselere etki edemez. Ama hep bir fırsat peşinde olur. Şehvet, gazap, haset ve intikam alma gibi bazı nefsani heva ve hevesleri uyandırarak ona n&uuml;fuz etmeye ve saptırmaya &ccedil;alışır.\r\n\r\n\r\n	Ehl-i Beyt&rsquo;i anmak, Ehl-i Beyt&rsquo;in dostlarına ihsanda bulunmak, şeytanın n&uuml;fuz edemediği kimselerin sınıfına girmek i&ccedil;in uğraşı vermek vb. şeytanla m&uuml;cadele etmenin yolları arasındadır.\r\n\r\n\r\n	Sonu&ccedil;\r\n\r\n\r\n	Allah inancına sahip olmak insanın g&uuml;nahlardan ve k&ouml;t&uuml;l&uuml;klerden uzak kalması i&ccedil;in etkilidir. Allah&rsquo;ın izzeti, hikmeti ve zatının işleri &uuml;zerinde tefekk&uuml;r etmek, şeytana karşı m&uuml;cadelede kulun ruhunu g&uuml;&ccedil;lendirir. Ayrıca iman, tevekk&uuml;l ve takvayı g&uuml;&ccedil;lendirmek, devamlı Allah&rsquo;ı anmak, şeytanı &uuml;zecek ve kendisinden uzaklaştıracak işler yapmak ve sonunda şeytandan taraf gelecek şer ve fesatlardan istiaze etmek onun n&uuml;fuzuna engel olmak i&ccedil;in &ouml;nemli şeylerdir. Unutmayalım ki b&uuml;t&uuml;n bunlar Ehl-i Beyt&rsquo;e tevess&uuml;l ve Onların inayeti olmadan m&uuml;mk&uuml;n değildir.\r\n\r\n\r\n	İlgili dizinler\r\n\r\n\r\n	Şeytanın İnsana N&uuml;fuz Etme Yolları: 11111 (Site: 10971)\r\n\r\n\r\n	Şeytanın Hedef ve Planları: 2392 (Site: 2545)\r\n\r\n\r\n	------------\r\n	[1] -Sad/82-83\r\n\r\n\r\n	[2] -Hicr/42\r\n\r\n\r\n	[3] -Muhles, ruhunu maddiyatın zincirlerinden koparmış ve kalbini Allah&rsquo;tan başkasına vermeyen, onu Allah&rsquo;ın sevgisiyle dolduran kimsedir. &nbsp;\r\n\r\n\r\n	[4] -Nahl/99\r\n\r\n\r\n	[5] -Nahl/99\r\n\r\n\r\n	[6] -Nahl/100\r\n\r\n\r\n	[7] -A&rsquo;raf/200, Fussilet/36.\r\n\r\n\r\n	[8] -A&rsquo;raf/201\r\n\r\n\r\n	[9] -Muhaddis Nuri, M&uuml;stedreku&rsquo;l Vesail, c.1, s.178, M&uuml;essese-i Alu&rsquo;l-Beyt, Kum, HK.1408; Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.72, s.124, M&uuml;essesetu&rsquo;l-Vefa, Beyrut, HK.1404\r\n\r\n\r\n	[10] -Amedi Temimi, Abdulvahid, Gureru&rsquo;l-Hikem ve D&uuml;reru&rsquo;l-Kelim, s.188, Mektebu&rsquo;l-A&rsquo;lami&rsquo;l-İslamiyye, Kum, HŞ.1366\r\n\r\n\r\n	[11] -A&rsquo;raf/201'),(569,'tr585','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<span><font size=\"2\">Antik Yunan filozofları t&uuml;m şeylerin ve yaratılışın kaynağını araştırmada tanrı adında bir mefhuma ulaştı. Orta&ccedil;ağ filozoflarının tanrısı, &ouml;nceki filozofların tanrısından farklıdır. Hıristiyan filozoflarının tanrısı ile Yunan ve Roma tanrıları arasındaki fark, yaratan olmadadır. Tanrı hakkında değişik filozofların g&ouml;r&uuml;şleriyle aşina olmak i&ccedil;in, ayrıntılı cevapta onların g&ouml;r&uuml;şleriyle ilgili olarak kısa bir tarih&ccedil;e verilmiştir. </font></span></p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	Antik Yunan filozofları t&uuml;m şeylerin ve yaratılışın kaynağını araştırmada tanrı adında bir mefhuma ulaştı. Onlar d&ouml;rt unsuru d&uuml;nyanın kaynağı bilmekteydi. &Ouml;rneğin &ldquo;Tales her şeyin kaynağını su, Demokritus ateş ve diğer filozoflar ise hava veya topak bilmekteydi.&rdquo;[1] Yunanlılar nezdinde tanrılar hakkındaki detaylı bilgiler Humer ve Hesyud&rsquo;un eserlerinde yer almaktadır. Eğer kendimizi Humer&rsquo;in İlyad kitabıyla sınırlamak istersek, onda tanrı kelimesinin g&ouml;r&uuml;nd&uuml;ğ&uuml; kadarıyla acayip t&uuml;rlerden değişik varlıklar i&ccedil;in kullanıldığını g&ouml;r&uuml;r&uuml;z. Yunan d&uuml;ş&uuml;ncesinde uluhiyet tasavvuru, tabiat tasavvuru ve ona egemen olan zorunluluk esasından hasıl olmuştur. Bu acayip varlıklar, Yunan halklarının fiil ve d&uuml;ş&uuml;ncelerini kendilerine g&ouml;re d&uuml;zenledikleri ilahi g&uuml;&ccedil;lerden ibaretti.[2] Onların tanrısının şimdi bildiğimiz bir tanrı olması m&uuml;mk&uuml;n değildi. &ldquo;Esasen felsef&icirc; okullar, dinler ve tarih&icirc; devirlerde tanrı mefhum ve varlığı hakkında bir&ccedil;ok d&uuml;ş&uuml;nce ve g&ouml;r&uuml;ş ileri s&uuml;r&uuml;lm&uuml;şt&uuml;r. Ama onların hi&ccedil;biri, tanrının mana ve mefhumu hakkında sabit ve değişmeyen bir anlayış taşımamış ve taşımamaktadır.&rdquo;[3] Burada batı filozoflarının tanrı telakileri hakkında &ccedil;ok kısa bir tarih&ccedil;e verilecek ve yanı sıra sorulan sorununun değişik b&ouml;l&uuml;mleri yanıtlanacaktır. Sokrat &ouml;ncesi (antik Yunanlılar) d&uuml;ş&uuml;nce d&ouml;neminde Yunan k&uuml;lt&uuml;r&uuml;n&uuml;n tanrısı ile tanrı hakkındaki diğer tasavvurlar arasında iki temel fark mevcuttur: Hayat ve insanilik.[4] Platon&rsquo;un tanrısının rol&uuml; (ide veya hayır misalinin yapıcısı) &acirc;lemdeki d&uuml;zensiz mevcut unsurları d&uuml;zenlemektir. Onun g&uuml;zelliğinin tam tasviri, idelerin g&uuml;zelliklerinden yararlanmadadır.[5] Aristo&rsquo;nun tanrısı (hareket etmeyen hareket ettirici), &acirc;lemin gayesidir, ama onun &ouml;znesel nedeni değildir ve birden fazla olması muhtemeldir.[6] Skolastik (orta&ccedil;ağ) filozoflar, tanrı hakkındaki g&ouml;r&uuml;şlerini iki kaynaktan almıştır: Kutsal kitap ve Yunan filozofları.[7] Kilise m&uuml;tekellimleri ve &ouml;nc&uuml;leri, &ldquo;ben benim&rdquo;[8] tabirinden tanrının var olduğu ve her şeyin menşei olduğu neticesini almıştır. O halde insan ve d&uuml;nyanın yaratıcısı birdir. Elbette yaratıcı tanrı mutlak kadir ve mutlak alim de olmalıdır. Mantık&icirc; a&ccedil;ıdan kadir-i mutlak olan tanrı; sonsuz, zatıyla kaim, ezeli ve ebedi, yalın ve en kamil de olmalıdır. Felsef&icirc; d&uuml;ş&uuml;ncenin Hıristiyan ilahiyatındaki şerh ve a&ccedil;ılımı, Agustin ve Akvinas adında iki &ouml;nemli m&uuml;tekellimin eserlerinde Yunan ıstılahlarından yararlanmayla zirvesine ulaştı.[9] Agustin&rsquo;in tanrısı, Eflutin d&uuml;ş&uuml;ncesi (ilk kaynak sıfatıyla &ldquo;bir&rdquo; tanrıya inanmak) kalıbında kutsal kitap tanrısıdır.[10] Eflutin&rsquo;in g&ouml;r&uuml;ş&uuml;ne g&ouml;re, bir (ilk varlık) k&uuml;lli aklı (ikinci varlığı) ve aklı k&uuml;lli de k&uuml;lli nefsi (&uuml;&ccedil;&uuml;nc&uuml; varlığı) yarattı.[11] Akvinas&rsquo;ın tanrısı, Aristo felsefesi kalıbındaki kutsal kitap tanrısıdır.[12] Akvinas &ldquo;Aristo felsefesinin y&ouml;ntemini takip etmeyle birlikte, ondan &ouml;teye ge&ccedil;mektedir; &ccedil;&uuml;nk&uuml; onun nezdinde faillik mefhumu yaratıcı ve rab olmaya denk d&uuml;şmektedir. Oysaki Aristo&rsquo;nun &ldquo;hareketsiz hareket ettiricisi&rdquo; sadece gayesel nedendi ve onun alem ve insanı yaratma ve idare etmeyle bir işi yoktu.&rdquo;[13] Ger&ccedil;ekte Hıristiyan filozoflarının tanrısı ile Yunan ve Roma tanrıları arasındaki fark, onun yaratan olmasındadır.[14] Bu farklılık, Hıristiyanlığın bir felsefe olmayıp Mesih aracılığıyla insanın kurtuluşu i&ccedil;in gelmiş olan dinsel &ouml;ğretilerden ibaret olmasından kaynaklanmaktadır. Yunan felsefesi ise evreni a&ccedil;ıklamak i&ccedil;in bir y&ouml;ntemdir.&rdquo;[15] Bu mesele Yunan d&uuml;ş&uuml;ncesi ile Hıristiyan d&uuml;ş&uuml;ncesini birbirinden ayıran belirgin husustur. Skolastik felsefeden sonra Dekart ile birlikte metafizik ve ilahiyat tarihinde yeni bir d&ouml;nem başlamıştır. &ldquo;Dekart felsefesinde tanrının varlıksal bir y&ouml;n&uuml; yoktur, sadece epistemolojik y&ouml;n&uuml; vardır.&rdquo;[16] &ldquo;Dekart&rsquo;ın felsef&icirc; sisteminde hem tanrıyı ispat etmede insan d&uuml;ş&uuml;ncesinin başlangı&ccedil;ta yer alması ve hem de bu felsefede tanrının ontolojik olarak değil, epistemolojik olarak belirtilmesi a&ccedil;ısından, tanrı insan d&uuml;ş&uuml;ncesine m&uuml;ntesiptir.&rdquo;[17] &ldquo;Dekart&rsquo;&nbsp; &ldquo;tanrı&rdquo; kelimesinden şunu kasteder: Tanrı sonsuz, değişmeyen, zatıyla kaim, mutlak alim ve mutlak kadir olan bir cevher olup beni ve var olan her şeyi yaratandır.&rdquo;[18] &ldquo;Dekart&rsquo;ın y&ouml;ntemsel ş&uuml;phesinin ters etkisi, tanrıyı akl&icirc; olarak ispat edecekti, ama neticede ş&uuml;phecilikte yeni bir dalgaya sebep oldu. &ldquo;Onsekizinci y&uuml;zyılda İngiltere&rsquo;de Heyum, Almanya&rsquo;da Kant&rsquo;ın ortaya &ccedil;ıkması ve &ouml;nemli eserlerinin yayınlanmasıyla birlikte, metafizik zayıflamaya neden oldu. Aynı şekilde ondokuzuncu y&uuml;zyılda Darvin&rsquo;in evrim teorisi ve Newton mekanizmi gibi bilimsel g&ouml;r&uuml;şlerin g&uuml;ndeme gelmesiyle birlikte, ateizmin asıl altyapıları şekil aldı. Evrim teorisinde, tanrı ve &ouml;zellikle deist tanrı (&ccedil;ok eski zamanlarda evreni hareket ettiren ve sonra onu kendi haline bırakan kayıp tanrı mefhumu) anlayışı, ciddi şekilde eleştiriye maruz kaldı. Mekanizm d&uuml;ş&uuml;ncesi de her şeyi mekanik bir şekilde nitelemektedir.&rdquo;[19] Her hal&uuml;karda &ldquo;her ne kadar Platon&rsquo;un yaratanı, Aristo&rsquo;nun hareket ettiren hareket etmeyeni, Eflutin&rsquo;nin biri, kilisenin şefkatli tanrısı (g&ouml;k babası), Dekart&rsquo;ın sonsuz ve yaratıcı cevheri, İspinozza&rsquo;nın tabiat yaratan tabiatı, Kant&rsquo;ın ahlak&icirc; kanunları bahşedeni ve Hegel&rsquo;in mutlak ruh veya idesi, bizim Allah diye ifade ettiğimiz bir hakikate işaret etse de, hi&ccedil;bir şekilde ortak bir mana ve mefhuma sahip değildir. Tanrının varlığını inkar eden ve onun hakkında ş&uuml;phe duyan kimselerin de O&rsquo;nun hakkında sabit bir algı taşımadığı da dikkat edilmesi gereken bir noktadır.&rdquo;[20]&nbsp;&nbsp; &nbsp;<br />\r\n	------------<br />\r\n	[1] Hasan Zade, Salih, Seyr Ve Tetevv&uuml;r-i Mefhumu-i Hoda Ez Dekart Ta Ni&ccedil;e, s. 29, Tahran, İlim, 1387.</p>\r\n\r\n<p>\r\n	[2] a.g.e. s. 29 &ndash; 30.</p>\r\n\r\n<p>\r\n	[3] a.g.e. s. 14 &ndash; 15.</p>\r\n\r\n<p>\r\n	[4] a.g.e. s. 30.</p>\r\n\r\n<p>\r\n	[5] a.g.e. s. 32.</p>\r\n\r\n<p>\r\n	[6] a.g.e. s. 33.</p>\r\n\r\n<p>\r\n	[7] a.g.e. s. 35.</p>\r\n\r\n<p>\r\n	[8] Ahd-i Atik, Sefer-i Huruc, bab. 3, ayet. 14.</p>\r\n\r\n<p>\r\n	[9] Hasan Zade, Salih, a.g.e. s. 35.</p>\r\n\r\n<p>\r\n	[10] a.g.e. s. 38.</p>\r\n\r\n<p>\r\n	[11] a.g.e. s. 40.</p>\r\n\r\n<p>\r\n	[12] a.g.e. s. 43.</p>\r\n\r\n<p>\r\n	[13] a.g.e. s. 48.</p>\r\n\r\n<p>\r\n	[14] a.g.e. s. 48.</p>\r\n\r\n<p>\r\n	[15] a.g.e. s. 43.</p>\r\n\r\n<p>\r\n	[16] a.g.e. s. 84.</p>\r\n\r\n<p>\r\n	[17] a.g.e. s. 87.</p>\r\n\r\n<p>\r\n	[18] a.g.e. s. 85.</p>\r\n\r\n<p>\r\n	[19] a.g.e. s. 16.</p>\r\n\r\n<p>\r\n	[20] a.g.e. s. 15.</p>\r\n','Antik Yunan filozofları t&uuml;m şeylerin ve yaratılışın kaynağını araştırmada tanrı adında bir mefhuma ulaştı. Orta&ccedil;ağ filozoflarının tanrısı, &ouml;nceki filozofların tanrısından farklıdır. Hıristiyan filozoflarının tanrısı ile Yunan ve Roma tanrıları arasındaki fark, yaratan olmadadır. Tanrı hakkında değişik filozofların g&ouml;r&uuml;şleriyle aşina olmak i&ccedil;in, ayrıntılı cevapta onların g&ouml;r&uuml;şleriyle ilgili olarak kısa bir tarih&ccedil;e verilmiştir.','Antik Yunan filozofları t&uuml;m şeylerin ve yaratılışın kaynağını araştırmada tanrı adında bir mefhuma ulaştı. Onlar d&ouml;rt unsuru d&uuml;nyanın kaynağı bilmekteydi. &Ouml;rneğin &ldquo;Tales her şeyin kaynağını su, Demokritus ateş ve diğer filozoflar ise hava veya topak bilmekteydi.&rdquo;[1] Yunanlılar nezdinde tanrılar hakkındaki detaylı bilgiler Humer ve Hesyud&rsquo;un eserlerinde yer almaktadır. Eğer kendimizi Humer&rsquo;in İlyad kitabıyla sınırlamak istersek, onda tanrı kelimesinin g&ouml;r&uuml;nd&uuml;ğ&uuml; kadarıyla acayip t&uuml;rlerden değişik varlıklar i&ccedil;in kullanıldığını g&ouml;r&uuml;r&uuml;z. Yunan d&uuml;ş&uuml;ncesinde uluhiyet tasavvuru, tabiat tasavvuru ve ona egemen olan zorunluluk esasından hasıl olmuştur. Bu acayip varlıklar, Yunan halklarının fiil ve d&uuml;ş&uuml;ncelerini kendilerine g&ouml;re d&uuml;zenledikleri ilahi g&uuml;&ccedil;lerden ibaretti.[2] Onların tanrısının şimdi bildiğimiz bir tanrı olması m&uuml;mk&uuml;n değildi. &ldquo;Esasen felsef&icirc; okullar, dinler ve tarih&icirc; devirlerde tanrı mefhum ve varlığı hakkında bir&ccedil;ok d&uuml;ş&uuml;nce ve g&ouml;r&uuml;ş ileri s&uuml;r&uuml;lm&uuml;şt&uuml;r. Ama onların hi&ccedil;biri, tanrının mana ve mefhumu hakkında sabit ve değişmeyen bir anlayış taşımamış ve taşımamaktadır.&rdquo;[3] Burada batı filozoflarının tanrı telakileri hakkında &ccedil;ok kısa bir tarih&ccedil;e verilecek ve yanı sıra sorulan sorununun değişik b&ouml;l&uuml;mleri yanıtlanacaktır. Sokrat &ouml;ncesi (antik Yunanlılar) d&uuml;ş&uuml;nce d&ouml;neminde Yunan k&uuml;lt&uuml;r&uuml;n&uuml;n tanrısı ile tanrı hakkındaki diğer tasavvurlar arasında iki temel fark mevcuttur: Hayat ve insanilik.[4] Platon&rsquo;un tanrısının rol&uuml; (ide veya hayır misalinin yapıcısı) &acirc;lemdeki d&uuml;zensiz mevcut unsurları d&uuml;zenlemektir. Onun g&uuml;zelliğinin tam tasviri, idelerin g&uuml;zelliklerinden yararlanmadadır.[5] Aristo&rsquo;nun tanrısı (hareket etmeyen hareket ettirici), &acirc;lemin gayesidir, ama onun &ouml;znesel nedeni değildir ve birden fazla olması muhtemeldir.[6] Skolastik (orta&ccedil;ağ) filozoflar, tanrı hakkındaki g&ouml;r&uuml;şlerini iki kaynaktan almıştır: Kutsal kitap ve Yunan filozofları.[7] Kilise m&uuml;tekellimleri ve &ouml;nc&uuml;leri, &ldquo;ben benim&rdquo;[8] tabirinden tanrının var olduğu ve her şeyin menşei olduğu neticesini almıştır. O halde insan ve d&uuml;nyanın yaratıcısı birdir. Elbette yaratıcı tanrı mutlak kadir ve mutlak alim de olmalıdır. Mantık&icirc; a&ccedil;ıdan kadir-i mutlak olan tanrı; sonsuz, zatıyla kaim, ezeli ve ebedi, yalın ve en kamil de olmalıdır. Felsef&icirc; d&uuml;ş&uuml;ncenin Hıristiyan ilahiyatındaki şerh ve a&ccedil;ılımı, Agustin ve Akvinas adında iki &ouml;nemli m&uuml;tekellimin eserlerinde Yunan ıstılahlarından yararlanmayla zirvesine ulaştı.[9] Agustin&rsquo;in tanrısı, Eflutin d&uuml;ş&uuml;ncesi (ilk kaynak sıfatıyla &ldquo;bir&rdquo; tanrıya inanmak) kalıbında kutsal kitap tanrısıdır.[10] Eflutin&rsquo;in g&ouml;r&uuml;ş&uuml;ne g&ouml;re, bir (ilk varlık) k&uuml;lli aklı (ikinci varlığı) ve aklı k&uuml;lli de k&uuml;lli nefsi (&uuml;&ccedil;&uuml;nc&uuml; varlığı) yarattı.[11] Akvinas&rsquo;ın tanrısı, Aristo felsefesi kalıbındaki kutsal kitap tanrısıdır.[12] Akvinas &ldquo;Aristo felsefesinin y&ouml;ntemini takip etmeyle birlikte, ondan &ouml;teye ge&ccedil;mektedir; &ccedil;&uuml;nk&uuml; onun nezdinde faillik mefhumu yaratıcı ve rab olmaya denk d&uuml;şmektedir. Oysaki Aristo&rsquo;nun &ldquo;hareketsiz hareket ettiricisi&rdquo; sadece gayesel nedendi ve onun alem ve insanı yaratma ve idare etmeyle bir işi yoktu.&rdquo;[13] Ger&ccedil;ekte Hıristiyan filozoflarının tanrısı ile Yunan ve Roma tanrıları arasındaki fark, onun yaratan olmasındadır.[14] Bu farklılık, Hıristiyanlığın bir felsefe olmayıp Mesih aracılığıyla insanın kurtuluşu i&ccedil;in gelmiş olan dinsel &ouml;ğretilerden ibaret olmasından kaynaklanmaktadır. Yunan felsefesi ise evreni a&ccedil;ıklamak i&ccedil;in bir y&ouml;ntemdir.&rdquo;[15] Bu mesele Yunan d&uuml;ş&uuml;ncesi ile Hıristiyan d&uuml;ş&uuml;ncesini birbirinden ayıran belirgin husustur. Skolastik felsefeden sonra Dekart ile birlikte metafizik ve ilahiyat tarihinde yeni bir d&ouml;nem başlamıştır. &ldquo;Dekart felsefesinde tanrının varlıksal bir y&ouml;n&uuml; yoktur, sadece epistemolojik y&ouml;n&uuml; vardır.&rdquo;[16] &ldquo;Dekart&rsquo;ın felsef&icirc; sisteminde hem tanrıyı ispat etmede insan d&uuml;ş&uuml;ncesinin başlangı&ccedil;ta yer alması ve hem de bu felsefede tanrının ontolojik olarak değil, epistemolojik olarak belirtilmesi a&ccedil;ısından, tanrı insan d&uuml;ş&uuml;ncesine m&uuml;ntesiptir.&rdquo;[17] &ldquo;Dekart&rsquo;&nbsp; &ldquo;tanrı&rdquo; kelimesinden şunu kasteder: Tanrı sonsuz, değişmeyen, zatıyla kaim, mutlak alim ve mutlak kadir olan bir cevher olup beni ve var olan her şeyi yaratandır.&rdquo;[18] &ldquo;Dekart&rsquo;ın y&ouml;ntemsel ş&uuml;phesinin ters etkisi, tanrıyı akl&icirc; olarak ispat edecekti, ama neticede ş&uuml;phecilikte yeni bir dalgaya sebep oldu. &ldquo;Onsekizinci y&uuml;zyılda İngiltere&rsquo;de Heyum, Almanya&rsquo;da Kant&rsquo;ın ortaya &ccedil;ıkması ve &ouml;nemli eserlerinin yayınlanmasıyla birlikte, metafizik zayıflamaya neden oldu. Aynı şekilde ondokuzuncu y&uuml;zyılda Darvin&rsquo;in evrim teorisi ve Newton mekanizmi gibi bilimsel g&ouml;r&uuml;şlerin g&uuml;ndeme gelmesiyle birlikte, ateizmin asıl altyapıları şekil aldı. Evrim teorisinde, tanrı ve &ouml;zellikle deist tanrı (&ccedil;ok eski zamanlarda evreni hareket ettiren ve sonra onu kendi haline bırakan kayıp tanrı mefhumu) anlayışı, ciddi şekilde eleştiriye maruz kaldı. Mekanizm d&uuml;ş&uuml;ncesi de her şeyi mekanik bir şekilde nitelemektedir.&rdquo;[19] Her hal&uuml;karda &ldquo;her ne kadar Platon&rsquo;un yaratanı, Aristo&rsquo;nun hareket ettiren hareket etmeyeni, Eflutin&rsquo;nin biri, kilisenin şefkatli tanrısı (g&ouml;k babası), Dekart&rsquo;ın sonsuz ve yaratıcı cevheri, İspinozza&rsquo;nın tabiat yaratan tabiatı, Kant&rsquo;ın ahlak&icirc; kanunları bahşedeni ve Hegel&rsquo;in mutlak ruh veya idesi, bizim Allah diye ifade ettiğimiz bir hakikate işaret etse de, hi&ccedil;bir şekilde ortak bir mana ve mefhuma sahip değildir. Tanrının varlığını inkar eden ve onun hakkında ş&uuml;phe duyan kimselerin de O&rsquo;nun hakkında sabit bir algı taşımadığı da dikkat edilmesi gereken bir noktadır.&rdquo;[20]&nbsp;&nbsp; &nbsp;\r\n	------------\r\n	[1] Hasan Zade, Salih, Seyr Ve Tetevv&uuml;r-i Mefhumu-i Hoda Ez Dekart Ta Ni&ccedil;e, s. 29, Tahran, İlim, 1387.\r\n\r\n\r\n	[2] a.g.e. s. 29 &ndash; 30.\r\n\r\n\r\n	[3] a.g.e. s. 14 &ndash; 15.\r\n\r\n\r\n	[4] a.g.e. s. 30.\r\n\r\n\r\n	[5] a.g.e. s. 32.\r\n\r\n\r\n	[6] a.g.e. s. 33.\r\n\r\n\r\n	[7] a.g.e. s. 35.\r\n\r\n\r\n	[8] Ahd-i Atik, Sefer-i Huruc, bab. 3, ayet. 14.\r\n\r\n\r\n	[9] Hasan Zade, Salih, a.g.e. s. 35.\r\n\r\n\r\n	[10] a.g.e. s. 38.\r\n\r\n\r\n	[11] a.g.e. s. 40.\r\n\r\n\r\n	[12] a.g.e. s. 43.\r\n\r\n\r\n	[13] a.g.e. s. 48.\r\n\r\n\r\n	[14] a.g.e. s. 48.\r\n\r\n\r\n	[15] a.g.e. s. 43.\r\n\r\n\r\n	[16] a.g.e. s. 84.\r\n\r\n\r\n	[17] a.g.e. s. 87.\r\n\r\n\r\n	[18] a.g.e. s. 85.\r\n\r\n\r\n	[19] a.g.e. s. 16.\r\n\r\n\r\n	[20] a.g.e. s. 15.'),(570,'tr584','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<span><font size=\"2\">Hz. Ayetullah Uzma Hamaney&rsquo;in (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:</font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\">Sorudaki varsayımda caiz değildir. </font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\">Hz. Ayetullah Uzma Sistani&rsquo;nin (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:</font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\">Eğer salahiyet taşıyan sorumlunun izniyle olursa, sakınca taşımaz.</font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\">Hz. Ayetullah Uzma Mekarim Şirazi&rsquo;nin (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:</font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\">Bu iş caiz değildir. Elbette kanunlar izin verirse sakıncasızdır. Veya bu alanda yasal yetkisi olan yetkililerin izni d&acirc;hilinde olursa, sakınca taşımaz.</font></span></p>\r\n</div>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Hz. Ayetullah Uzma Hamaney&rsquo;in (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:\r\n\r\n	\r\n		Sorudaki varsayımda caiz değildir. \r\n\r\n	\r\n		Hz. Ayetullah Uzma Sistani&rsquo;nin (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:\r\n\r\n	\r\n		Eğer salahiyet taşıyan sorumlunun izniyle olursa, sakınca taşımaz.\r\n\r\n	\r\n		Hz. Ayetullah Uzma Mekarim Şirazi&rsquo;nin (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:\r\n\r\n	\r\n		Bu iş caiz değildir. Elbette kanunlar izin verirse sakıncasızdır. Veya bu alanda yasal yetkisi olan yetkililerin izni d&acirc;hilinde olursa, sakınca taşımaz.','Bu sorunun ayrıntılı cevabı yoktur.'),(571,'tr583','<p>\r\n	Kur&rsquo;an-ı Kerim&rsquo;in bakışında ger&ccedil;ekte insanın insan&icirc; makam ve &uuml;st&uuml;nl&uuml;kten d&uuml;şmesine neden olan ahlak&icirc; d&uuml;ş&uuml;ş, değişik etkenlere bağlıdır: Bir grup Kur&rsquo;an ayeti, insanların gaflet, akıl ve d&uuml;ş&uuml;nceyi kullanmama ve bunların gerekleriyle amel etmeme nedeniyle insan&icirc; &uuml;st&uuml;nl&uuml;klerini yitirdiğini beyan etmektedir. Başka Kur&rsquo;an ayetleri ise nefis hevesi ve d&uuml;nya sevgisini y&uuml;ce insan&icirc; &uuml;st&uuml;nl&uuml;kten d&uuml;ş&uuml;ş&uuml;n nedeni olarak tanıtmaktadır. Bu ayetlere g&ouml;re, ilahi buyruklara y&uuml;z &ccedil;evirmek ve uymamak Allah yanındaki &uuml;st&uuml;nl&uuml;ğ&uuml; yitirmeye neden olmaktadır. İmamlardan (a.s) nakledilen rivayetlerde de fakirlik, dalkavukluk ve yağcılık vb. insanın &uuml;st&uuml;nl&uuml;k ve şahsiyetini zedeleyen etkenler olarak tanıtılmıştır.</p>\r\n','<p>\r\n	İnsanın &uuml;st&uuml;nl&uuml;ğ&uuml;, insan hakikatinin en &ouml;nemli &ouml;zelliklerindendir ve bu y&uuml;zden Allah meleklere onun karşısında secde etmelerini emretmiştir. İnsan, en g&uuml;zel şekil ve tarzda yaratılan bir varlıktır. Bu y&uuml;zden onun başına &uuml;st&uuml;nl&uuml;k tacı konmuş ve onun evrendeki bir&ccedil;ok varlıktan &uuml;st&uuml;n olduğu ilan edilmiştir. Kur&rsquo;an-ı Kerim bir taraftan varlık aleminde insanın makamı hakkında ş&ouml;yle buyurmaktadır:</p>\r\n\r\n<p>\r\n	[1]&quot;وَ لَقَدْ کَرَّمْنا بَنی&rlm; آدَمَ وَ حَمَلْناهُمْ فِی الْبَرِّ وَ الْبَحْرِ وَ رَزَقْناهُمْ مِنَ الطَّیِّباتِ وَ فَضَّلْناهُمْ عَلى&rlm; کَثیرٍ مِمَّنْ خَلَقْنا تَفْضیلا&quot; &ldquo;Andolsun, biz insanoğlunu şerefli kıldık. Onları karada ve denizde taşıdık. Kendilerini en g&uuml;zel ve temiz şeylerden rızıklandırdık ve onları yarattıklarımızın bir&ccedil;oğundan &uuml;st&uuml;n kıldık.&rdquo; Bu ayet insanın bir&ccedil;ok mevcuttan kesinkes &uuml;st&uuml;n olduğunu bildirmektedir. &Ouml;te taraftan bu &uuml;st&uuml;nl&uuml;ğ&uuml; tartışmaya a&ccedil;an ve reddeden başka ayetler mevcuttur. Kur&rsquo;an-ı Kerim ve rivayetlerden alınan dinsel &ouml;ğretilere g&ouml;re, insanın insan&icirc; makam ve &uuml;st&uuml;nl&uuml;kten d&uuml;şmesine neden olan ahlak&icirc; d&uuml;ş&uuml;ş, değişik etkenlere bağlıdır ve bu kısa makalede bu etkenlerin bazılarına işaret ediyoruz:</p>\r\n\r\n<p>\r\n	1. Gaflet Ve Kendine Yabancılaşma: Kur&rsquo;an-ı Kerim ş&ouml;yle buyuruyor:</p>\r\n\r\n<p>\r\n	[2]&quot;وَ لَقَدْ ذَرَأْنا لِجَهَنَّمَ کَثیراً مِنَ الْجِنِّ وَ الْإِنْسِ لَهُمْ قُلُوبٌ لا یَفْقَهُونَ بِها وَ لَهُمْ أَعْیُنٌ لا یُبْصِرُونَ بِها وَ لَهُمْ آذانٌ لا یَسْمَعُونَ بِها أُولئِکَ کَالْأَنْعامِ بَلْ هُمْ أَضَلُّ أُولئِکَ هُمُ الْغافِلُون&rlm;&quot;&nbsp; &ldquo;Andolsun biz, cinler ve insanlardan, kalpleri olup da bunlarla anlamayan, g&ouml;zleri olup da bunlarla g&ouml;rmeyen, kulakları olup da bunlarla işitmeyen bir&ccedil;oklarını cehennem i&ccedil;in var ettik. İşte bunlar hayvanlar gibi, hatta daha da aşağıdadırlar. İşte bunlar gafillerin ta kendileridir.&rdquo; Bir başka yerde ise ş&ouml;yle buyuruyor: [3]&quot;إِنَّ شَرَّ الدَّوَابِّ عِنْدَ اللَّهِ الصُّمُّ الْبُکْمُ الَّذینَ لا یَعْقِلُونَ&quot; &ldquo;Ş&uuml;phesiz, yery&uuml;z&uuml;nde y&uuml;r&uuml;yen canlıların Allah katında en k&ouml;t&uuml;s&uuml;, akıllarını kullanmayan (ger&ccedil;eği g&ouml;rmeyen) sağırlar, dilsizlerdir.&rdquo; Bu iki ayet, insanların akıl ve d&uuml;ş&uuml;nceyi kullanmama ve onların gerekleriyle amel etmeme y&uuml;z&uuml;nden kınandığını ve hayvanların veya onlarınkinden daha al&ccedil;ak bir makama d&uuml;şt&uuml;klerini dile getirmektedir.</p>\r\n\r\n<p>\r\n	2. Nefis Hevesi: Bazı Kur&rsquo;an ayetleri, nefis hevesini insan&icirc; y&uuml;ce makamdan d&uuml;şmenin etkeni olarak tanıtmaktadır. Tıpkı, &ldquo;kalbini bizi anmaktan gafil kıldığımız, boş arzularına uymuş ve işi hep aşırılık olmuş kimselere boyun eğme&rdquo;[4] ayeti gibi. Nefis hevesi, insan kalbini &ccedil;alar ve onun i&ccedil;in bir kalp ve imanın gireceği bir mahal bırakmaz. Nefis hevesine uymak insanı &ouml;yle bir yere ulaştırır ki Kur&rsquo;an ş&ouml;yle buyurur: [5]&ldquo;ثُمَّ رَدَدْنَاهُ اَسْفَلَ سَافِلینَ&rdquo; &ldquo;Sonra onu, aşağıların aşağısına indirdik.&rdquo;</p>\r\n\r\n<p>\r\n	3. D&uuml;nyaya Tapmak: Maddi aşırı eğilimler ve d&uuml;nyaya tapmak insanı her sapmaya ve g&uuml;naha bulaştırır; zira insanın d&uuml;nyadan k&ouml;t&uuml; istifade etmesi ve ona g&ouml;n&uuml;l bağlaması, kandırılmayı, mağrur olmayı ve ahiretten gafil olmayı peşinden getirir. &ldquo;Ş&uuml;phesiz bize kavuşacağını ummayan ve d&uuml;nya hayatına razı olup onunla yetinerek tatmin olan kimseler ile ayetlerimizden gafil olanlar var ya; işte onların kazanmakta oldukları g&uuml;nahlar y&uuml;z&uuml;nden, varacakları yer ateştir.&rdquo;[6] Şeytan nefsani hevesler ile insana sızar, onun iş ve &ccedil;abasını onaylar, k&ouml;t&uuml; işlerin bakışında g&uuml;zel g&ouml;sterir, onları yapmak i&ccedil;in kendisine vesvese verir ve yalan vaatler ve gelecekten korkutmak ile onu hayırlı işleri yapmaktan alıkoyar. &ldquo;Şeytan, onlara yaptıklarını s&uuml;sl&uuml; g&ouml;stermiş ve b&ouml;ylece onları yoldan &ccedil;ıkarmış. Bu y&uuml;zden de onlar doğru yolu bulamıyorlar.&rdquo;[7] Bu nedenle, insan &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; zedeleyebilecek ciddi amillerden birisi, insan aklının nefis hevesinin isteklerine esir olmasıdır. Aklı, emreden nefsin ve nefsani isteklerin esaretinde olan bir kişi, insan &uuml;st&uuml;nl&uuml;k ve makamından nasıl yararlanabilir? Bu ayetler, insan &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml;n ayaklar altına alınması ve Allah&rsquo;ın halifeliğinden en aşağı hayvani ve ondan daha al&ccedil;ak dereceye d&uuml;şmenin nedenlerinden birisini, aklı kenara koymayı ve nefsani heveslere k&ouml;r&uuml; k&ouml;r&uuml;ne uymak olarak beyan etmektedir. O halde insanın &uuml;st&uuml;nl&uuml;ğ&uuml; Allah&rsquo;a itaat etmededir. &Uuml;st&uuml;nl&uuml;k cevheri zarar g&ouml;rmemesi ve kendi kemal ve r&uuml;şt&uuml;ne ermesi i&ccedil;in insan, Hak Teala dışında hi&ccedil; kimsenin karşısında baş eğmemeli ve O&rsquo;nun dışında kimseye kulluk etmemelidir. İnsan, Y&uuml;ce Allah&rsquo;a itaat ederek ruhsal y&uuml;celiğe ulaşır, al&ccedil;aklık ve seviyesizlikten arınır. Ger&ccedil;ek &uuml;st&uuml;nl&uuml;k, Hak Teala&rsquo;ya itaat ve kulluk etmede, Allah&rsquo;tan sakınmada, ilahi haramlardan uzak durmada ve takva edinmededir:</p>\r\n\r\n<p>\r\n	&quot;إِنْ تَجْتَنِبُوا کَبائِرَ ما تُنْهَوْنَ عَنْهُ نُکَفِّرْ عَنْکُمْ سَیِّئاتِکُمْ وَ نُدْخِلْکُمْ مُدْخَلاً کَریم&quot;[8] [9]&quot;وَ مَنْ یُهِنِ اللَّهُ فَما لَهُ مِنْ مُکْرِمٍ إِنَّ اللَّهَ یَفْعَلُ ما یَشاءُ&quot; &nbsp;</p>\r\n\r\n<p>\r\n	Bu nedenle, ilahi buyruklara y&uuml;z &ccedil;evirmek ve itaatsizlik etmek Allah yanındaki &uuml;st&uuml;nl&uuml;ğ&uuml; kaybetmeye sebep olmaktadır. Saygın bir insan, en &uuml;st&uuml;n olan ve &uuml;st&uuml;nl&uuml;k ve bağışın bizzat kendisi olan bir ilaha itaatsizlik etmez ve &uuml;st&uuml;nl&uuml;k cevherini g&uuml;naha satmaz. Nitekim İmam Ali (a.s) ş&ouml;yle buyuruyor: &quot;من کرمت علیه نفسه، هانت علیه شهواته&quot;[10] Her kim nefsini &uuml;st&uuml;n g&ouml;r&uuml;rse, onun yanında şehvet ve nefsani eğilimler al&ccedil;alır ve basitleşir. İmamlar (a.s) da rivayetlerde insan şahsiyeti ve &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml;n zedelenmesine yol a&ccedil;an bazı amil ve nedenlere işaret etmiştir ve biz onlardan birini numune olarak belirtmeyle yetiniyoruz:</p>\r\n\r\n<p>\r\n	4. Fakirlik: Belki de hi&ccedil;bir fenomen fakirlik kadar izzet-i nefsin zedelenmesine yol a&ccedil;maz. Bu mesele inkar edilmeyen bir ger&ccedil;ektir; &ccedil;&uuml;nk&uuml; el darlığı ve fakirlik vesilesiyle şahsiyetin &uuml;st&uuml;nl&uuml;ğ&uuml; ve insanlık onuru sarsılmaktadır. Bu y&uuml;zden Ali (a.s) ş&ouml;yle buyurmaktadır: &quot;اللهم صن وجهی بالیسار، ولاتبذل جاهی بالاقتار&quot;[11] Ey Allahım! Haysiyetimi ihtiya&ccedil;sızlık ile koru ve fakirlik ile benim toplumsal konumumu al&ccedil;altma. Veya ş&ouml;yle buyuruyor:</p>\r\n\r\n<p>\r\n	&quot;انّ الفقر مذلّة للنفس...&quot;[12] ve &quot; الفقر موت الاکبر&quot;[13] Rivayetlerde [14]&quot;کاد الفقر ان یکون کفراً&quot; diye belirtilmiş olması, belki de bu noktaya işarettir. İmamın bu s&ouml;z&uuml;, fakirliğin m&uuml;minin haysiyetini ortadan kaldırdığını ve onun saygınlık ve onurunun zedelenmesine yol a&ccedil;tığını a&ccedil;ık&ccedil;a belirtmektedir. Fakir insan, izzet ve onurunun cevherini ayakaltına almaya, Allah&rsquo;ın kullarına g&ouml;z dikmeye ve onlardan l&uuml;tuf ve merhamet beklemeye mecbur kalmaktadır. İşte burada fertleri &ouml;vme ve onlara dalkavukluk etmenin altyapısı oluşur ve insan onur ve saygınlığı yağcılık ve dalkavukluk ile b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de elden gider. Elbette Allah&rsquo;ın evliyaları ve se&ccedil;kin insanlar i&ccedil;in fakirliğin izzet ve erginleşme vesilesi olduğu hatırlatılmalıdır. Ama toplumda insanların ka&ccedil;ta ka&ccedil;ı b&ouml;yledir ve fakirlik ve yoksulluk vahşeti karşısında tahamm&uuml;l edebilmekte ve onu nefsin tekam&uuml;l ve y&uuml;kselişinin merdiveni karar kılabilmektedir? Eğer b&ouml;yle olsaydı, fakirliği kınayan ve eleştiren bunca rivayet nakledilmezdi. Fakir ve geri kalmış toplumlar arif, m&uuml;min ve takvalı insanlar ile dolmalıydı. Oysaki b&ouml;yle değildir ve hatta durum tersinedir.</p>\r\n\r\n<p>\r\n	4. Tamah: İnsan &uuml;st&uuml;nl&uuml;ğ&uuml;ne ulaşmanın temel engellerinden birisi, tamah etmektir. Tamahkar bir insan isteklerine ulaşmak i&ccedil;in, kendini her şey karşısında al&ccedil;ak ve zelil kılabilir; bu y&uuml;zden İmam ş&ouml;yle buyuruyor:&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&quot;من طمع ذل و تعنی&quot;[15] Her kim tamah ederse, zelil olacaktır.</p>\r\n\r\n<p>\r\n	Netice:</p>\r\n\r\n<p>\r\n	Kur&rsquo;an ve rivayetlerin bakışında insan saygınlığı ve şahsiyetini bekleyen ve onu ciddi şekilde tehdit eden tehlikeler &ccedil;oktur ve onlardan bazıları gaflet, kendine yabancılaşma, nefis hevesine uymak, d&uuml;nyaya tapmak, fakirlik ve tamahtan ibarettir&hellip;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	--------------<br />\r\n	[1] İsra, 70.</p>\r\n\r\n<p>\r\n	[2] A&rsquo;raf, 179.</p>\r\n\r\n<p>\r\n	[3] Enfal, 22.</p>\r\n\r\n<p>\r\n	[4] Kehf, 28.</p>\r\n\r\n<p>\r\n	[5] Tin, 5.</p>\r\n\r\n<p>\r\n	[6] Yunus, 7 ve 8.</p>\r\n\r\n<p>\r\n	[7] Neml, 24.</p>\r\n\r\n<p>\r\n	[8] Nisa, 31.</p>\r\n\r\n<p>\r\n	[9] Hac, 18.</p>\r\n\r\n<p>\r\n	[10] Meclisi, Muhammed Bakır, Bihar&uuml;&rsquo;l-Envar, c. 67, 78.</p>\r\n\r\n<p>\r\n	[11] Nehc&uuml;&rsquo;l-Belağa, 225.</p>\r\n\r\n<p>\r\n	[12] Temimi Amedi, Abd&uuml;lvahid, Ğ&uuml;rer&uuml;&rsquo;l-Hikem, s. 365, el-Faslu&rsquo;l-Evvel, Zımmu&rsquo;l-Fakr, Defter-i Tebliğat-ı İslam&icirc;, Kum, 1366 ş.</p>\r\n\r\n<p>\r\n	[13] Nehc&uuml;&rsquo;l-Belağa, hikmet. 154.</p>\r\n\r\n<p>\r\n	[14] Kuleyni, Muhammed. Yakub. K&acirc;fi, c. 2, s. 307, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1365 ş.</p>\r\n\r\n<p>\r\n	[15] Ğurer&uuml;&rsquo;l-Hikem, s. 297.</p>\r\n','Kur&rsquo;an-ı Kerim&rsquo;in bakışında ger&ccedil;ekte insanın insan&icirc; makam ve &uuml;st&uuml;nl&uuml;kten d&uuml;şmesine neden olan ahlak&icirc; d&uuml;ş&uuml;ş, değişik etkenlere bağlıdır: Bir grup Kur&rsquo;an ayeti, insanların gaflet, akıl ve d&uuml;ş&uuml;nceyi kullanmama ve bunların gerekleriyle amel etmeme nedeniyle insan&icirc; &uuml;st&uuml;nl&uuml;klerini yitirdiğini beyan etmektedir. Başka Kur&rsquo;an ayetleri ise nefis hevesi ve d&uuml;nya sevgisini y&uuml;ce insan&icirc; &uuml;st&uuml;nl&uuml;kten d&uuml;ş&uuml;ş&uuml;n nedeni olarak tanıtmaktadır. Bu ayetlere g&ouml;re, ilahi buyruklara y&uuml;z &ccedil;evirmek ve uymamak Allah yanındaki &uuml;st&uuml;nl&uuml;ğ&uuml; yitirmeye neden olmaktadır. İmamlardan (a.s) nakledilen rivayetlerde de fakirlik, dalkavukluk ve yağcılık vb. insanın &uuml;st&uuml;nl&uuml;k ve şahsiyetini zedeleyen etkenler olarak tanıtılmıştır.','İnsanın &uuml;st&uuml;nl&uuml;ğ&uuml;, insan hakikatinin en &ouml;nemli &ouml;zelliklerindendir ve bu y&uuml;zden Allah meleklere onun karşısında secde etmelerini emretmiştir. İnsan, en g&uuml;zel şekil ve tarzda yaratılan bir varlıktır. Bu y&uuml;zden onun başına &uuml;st&uuml;nl&uuml;k tacı konmuş ve onun evrendeki bir&ccedil;ok varlıktan &uuml;st&uuml;n olduğu ilan edilmiştir. Kur&rsquo;an-ı Kerim bir taraftan varlık aleminde insanın makamı hakkında ş&ouml;yle buyurmaktadır:\r\n\r\n\r\n	[1]&quot;وَ لَقَدْ کَرَّمْنا بَنی&rlm; آدَمَ وَ حَمَلْناهُمْ فِی الْبَرِّ وَ الْبَحْرِ وَ رَزَقْناهُمْ مِنَ الطَّیِّباتِ وَ فَضَّلْناهُمْ عَلى&rlm; کَثیرٍ مِمَّنْ خَلَقْنا تَفْضیلا&quot; &ldquo;Andolsun, biz insanoğlunu şerefli kıldık. Onları karada ve denizde taşıdık. Kendilerini en g&uuml;zel ve temiz şeylerden rızıklandırdık ve onları yarattıklarımızın bir&ccedil;oğundan &uuml;st&uuml;n kıldık.&rdquo; Bu ayet insanın bir&ccedil;ok mevcuttan kesinkes &uuml;st&uuml;n olduğunu bildirmektedir. &Ouml;te taraftan bu &uuml;st&uuml;nl&uuml;ğ&uuml; tartışmaya a&ccedil;an ve reddeden başka ayetler mevcuttur. Kur&rsquo;an-ı Kerim ve rivayetlerden alınan dinsel &ouml;ğretilere g&ouml;re, insanın insan&icirc; makam ve &uuml;st&uuml;nl&uuml;kten d&uuml;şmesine neden olan ahlak&icirc; d&uuml;ş&uuml;ş, değişik etkenlere bağlıdır ve bu kısa makalede bu etkenlerin bazılarına işaret ediyoruz:\r\n\r\n\r\n	1. Gaflet Ve Kendine Yabancılaşma: Kur&rsquo;an-ı Kerim ş&ouml;yle buyuruyor:\r\n\r\n\r\n	[2]&quot;وَ لَقَدْ ذَرَأْنا لِجَهَنَّمَ کَثیراً مِنَ الْجِنِّ وَ الْإِنْسِ لَهُمْ قُلُوبٌ لا یَفْقَهُونَ بِها وَ لَهُمْ أَعْیُنٌ لا یُبْصِرُونَ بِها وَ لَهُمْ آذانٌ لا یَسْمَعُونَ بِها أُولئِکَ کَالْأَنْعامِ بَلْ هُمْ أَضَلُّ أُولئِکَ هُمُ الْغافِلُون&rlm;&quot;&nbsp; &ldquo;Andolsun biz, cinler ve insanlardan, kalpleri olup da bunlarla anlamayan, g&ouml;zleri olup da bunlarla g&ouml;rmeyen, kulakları olup da bunlarla işitmeyen bir&ccedil;oklarını cehennem i&ccedil;in var ettik. İşte bunlar hayvanlar gibi, hatta daha da aşağıdadırlar. İşte bunlar gafillerin ta kendileridir.&rdquo; Bir başka yerde ise ş&ouml;yle buyuruyor: [3]&quot;إِنَّ شَرَّ الدَّوَابِّ عِنْدَ اللَّهِ الصُّمُّ الْبُکْمُ الَّذینَ لا یَعْقِلُونَ&quot; &ldquo;Ş&uuml;phesiz, yery&uuml;z&uuml;nde y&uuml;r&uuml;yen canlıların Allah katında en k&ouml;t&uuml;s&uuml;, akıllarını kullanmayan (ger&ccedil;eği g&ouml;rmeyen) sağırlar, dilsizlerdir.&rdquo; Bu iki ayet, insanların akıl ve d&uuml;ş&uuml;nceyi kullanmama ve onların gerekleriyle amel etmeme y&uuml;z&uuml;nden kınandığını ve hayvanların veya onlarınkinden daha al&ccedil;ak bir makama d&uuml;şt&uuml;klerini dile getirmektedir.\r\n\r\n\r\n	2. Nefis Hevesi: Bazı Kur&rsquo;an ayetleri, nefis hevesini insan&icirc; y&uuml;ce makamdan d&uuml;şmenin etkeni olarak tanıtmaktadır. Tıpkı, &ldquo;kalbini bizi anmaktan gafil kıldığımız, boş arzularına uymuş ve işi hep aşırılık olmuş kimselere boyun eğme&rdquo;[4] ayeti gibi. Nefis hevesi, insan kalbini &ccedil;alar ve onun i&ccedil;in bir kalp ve imanın gireceği bir mahal bırakmaz. Nefis hevesine uymak insanı &ouml;yle bir yere ulaştırır ki Kur&rsquo;an ş&ouml;yle buyurur: [5]&ldquo;ثُمَّ رَدَدْنَاهُ اَسْفَلَ سَافِلینَ&rdquo; &ldquo;Sonra onu, aşağıların aşağısına indirdik.&rdquo;\r\n\r\n\r\n	3. D&uuml;nyaya Tapmak: Maddi aşırı eğilimler ve d&uuml;nyaya tapmak insanı her sapmaya ve g&uuml;naha bulaştırır; zira insanın d&uuml;nyadan k&ouml;t&uuml; istifade etmesi ve ona g&ouml;n&uuml;l bağlaması, kandırılmayı, mağrur olmayı ve ahiretten gafil olmayı peşinden getirir. &ldquo;Ş&uuml;phesiz bize kavuşacağını ummayan ve d&uuml;nya hayatına razı olup onunla yetinerek tatmin olan kimseler ile ayetlerimizden gafil olanlar var ya; işte onların kazanmakta oldukları g&uuml;nahlar y&uuml;z&uuml;nden, varacakları yer ateştir.&rdquo;[6] Şeytan nefsani hevesler ile insana sızar, onun iş ve &ccedil;abasını onaylar, k&ouml;t&uuml; işlerin bakışında g&uuml;zel g&ouml;sterir, onları yapmak i&ccedil;in kendisine vesvese verir ve yalan vaatler ve gelecekten korkutmak ile onu hayırlı işleri yapmaktan alıkoyar. &ldquo;Şeytan, onlara yaptıklarını s&uuml;sl&uuml; g&ouml;stermiş ve b&ouml;ylece onları yoldan &ccedil;ıkarmış. Bu y&uuml;zden de onlar doğru yolu bulamıyorlar.&rdquo;[7] Bu nedenle, insan &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; zedeleyebilecek ciddi amillerden birisi, insan aklının nefis hevesinin isteklerine esir olmasıdır. Aklı, emreden nefsin ve nefsani isteklerin esaretinde olan bir kişi, insan &uuml;st&uuml;nl&uuml;k ve makamından nasıl yararlanabilir? Bu ayetler, insan &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml;n ayaklar altına alınması ve Allah&rsquo;ın halifeliğinden en aşağı hayvani ve ondan daha al&ccedil;ak dereceye d&uuml;şmenin nedenlerinden birisini, aklı kenara koymayı ve nefsani heveslere k&ouml;r&uuml; k&ouml;r&uuml;ne uymak olarak beyan etmektedir. O halde insanın &uuml;st&uuml;nl&uuml;ğ&uuml; Allah&rsquo;a itaat etmededir. &Uuml;st&uuml;nl&uuml;k cevheri zarar g&ouml;rmemesi ve kendi kemal ve r&uuml;şt&uuml;ne ermesi i&ccedil;in insan, Hak Teala dışında hi&ccedil; kimsenin karşısında baş eğmemeli ve O&rsquo;nun dışında kimseye kulluk etmemelidir. İnsan, Y&uuml;ce Allah&rsquo;a itaat ederek ruhsal y&uuml;celiğe ulaşır, al&ccedil;aklık ve seviyesizlikten arınır. Ger&ccedil;ek &uuml;st&uuml;nl&uuml;k, Hak Teala&rsquo;ya itaat ve kulluk etmede, Allah&rsquo;tan sakınmada, ilahi haramlardan uzak durmada ve takva edinmededir:\r\n\r\n\r\n	&quot;إِنْ تَجْتَنِبُوا کَبائِرَ ما تُنْهَوْنَ عَنْهُ نُکَفِّرْ عَنْکُمْ سَیِّئاتِکُمْ وَ نُدْخِلْکُمْ مُدْخَلاً کَریم&quot;[8] [9]&quot;وَ مَنْ یُهِنِ اللَّهُ فَما لَهُ مِنْ مُکْرِمٍ إِنَّ اللَّهَ یَفْعَلُ ما یَشاءُ&quot; &nbsp;\r\n\r\n\r\n	Bu nedenle, ilahi buyruklara y&uuml;z &ccedil;evirmek ve itaatsizlik etmek Allah yanındaki &uuml;st&uuml;nl&uuml;ğ&uuml; kaybetmeye sebep olmaktadır. Saygın bir insan, en &uuml;st&uuml;n olan ve &uuml;st&uuml;nl&uuml;k ve bağışın bizzat kendisi olan bir ilaha itaatsizlik etmez ve &uuml;st&uuml;nl&uuml;k cevherini g&uuml;naha satmaz. Nitekim İmam Ali (a.s) ş&ouml;yle buyuruyor: &quot;من کرمت علیه نفسه، هانت علیه شهواته&quot;[10] Her kim nefsini &uuml;st&uuml;n g&ouml;r&uuml;rse, onun yanında şehvet ve nefsani eğilimler al&ccedil;alır ve basitleşir. İmamlar (a.s) da rivayetlerde insan şahsiyeti ve &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml;n zedelenmesine yol a&ccedil;an bazı amil ve nedenlere işaret etmiştir ve biz onlardan birini numune olarak belirtmeyle yetiniyoruz:\r\n\r\n\r\n	4. Fakirlik: Belki de hi&ccedil;bir fenomen fakirlik kadar izzet-i nefsin zedelenmesine yol a&ccedil;maz. Bu mesele inkar edilmeyen bir ger&ccedil;ektir; &ccedil;&uuml;nk&uuml; el darlığı ve fakirlik vesilesiyle şahsiyetin &uuml;st&uuml;nl&uuml;ğ&uuml; ve insanlık onuru sarsılmaktadır. Bu y&uuml;zden Ali (a.s) ş&ouml;yle buyurmaktadır: &quot;اللهم صن وجهی بالیسار، ولاتبذل جاهی بالاقتار&quot;[11] Ey Allahım! Haysiyetimi ihtiya&ccedil;sızlık ile koru ve fakirlik ile benim toplumsal konumumu al&ccedil;altma. Veya ş&ouml;yle buyuruyor:\r\n\r\n\r\n	&quot;انّ الفقر مذلّة للنفس...&quot;[12] ve &quot; الفقر موت الاکبر&quot;[13] Rivayetlerde [14]&quot;کاد الفقر ان یکون کفراً&quot; diye belirtilmiş olması, belki de bu noktaya işarettir. İmamın bu s&ouml;z&uuml;, fakirliğin m&uuml;minin haysiyetini ortadan kaldırdığını ve onun saygınlık ve onurunun zedelenmesine yol a&ccedil;tığını a&ccedil;ık&ccedil;a belirtmektedir. Fakir insan, izzet ve onurunun cevherini ayakaltına almaya, Allah&rsquo;ın kullarına g&ouml;z dikmeye ve onlardan l&uuml;tuf ve merhamet beklemeye mecbur kalmaktadır. İşte burada fertleri &ouml;vme ve onlara dalkavukluk etmenin altyapısı oluşur ve insan onur ve saygınlığı yağcılık ve dalkavukluk ile b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de elden gider. Elbette Allah&rsquo;ın evliyaları ve se&ccedil;kin insanlar i&ccedil;in fakirliğin izzet ve erginleşme vesilesi olduğu hatırlatılmalıdır. Ama toplumda insanların ka&ccedil;ta ka&ccedil;ı b&ouml;yledir ve fakirlik ve yoksulluk vahşeti karşısında tahamm&uuml;l edebilmekte ve onu nefsin tekam&uuml;l ve y&uuml;kselişinin merdiveni karar kılabilmektedir? Eğer b&ouml;yle olsaydı, fakirliği kınayan ve eleştiren bunca rivayet nakledilmezdi. Fakir ve geri kalmış toplumlar arif, m&uuml;min ve takvalı insanlar ile dolmalıydı. Oysaki b&ouml;yle değildir ve hatta durum tersinedir.\r\n\r\n\r\n	4. Tamah: İnsan &uuml;st&uuml;nl&uuml;ğ&uuml;ne ulaşmanın temel engellerinden birisi, tamah etmektir. Tamahkar bir insan isteklerine ulaşmak i&ccedil;in, kendini her şey karşısında al&ccedil;ak ve zelil kılabilir; bu y&uuml;zden İmam ş&ouml;yle buyuruyor:&nbsp; &nbsp;\r\n\r\n\r\n	&quot;من طمع ذل و تعنی&quot;[15] Her kim tamah ederse, zelil olacaktır.\r\n\r\n\r\n	Netice:\r\n\r\n\r\n	Kur&rsquo;an ve rivayetlerin bakışında insan saygınlığı ve şahsiyetini bekleyen ve onu ciddi şekilde tehdit eden tehlikeler &ccedil;oktur ve onlardan bazıları gaflet, kendine yabancılaşma, nefis hevesine uymak, d&uuml;nyaya tapmak, fakirlik ve tamahtan ibarettir&hellip;&nbsp; &nbsp;\r\n\r\n\r\n	--------------\r\n	[1] İsra, 70.\r\n\r\n\r\n	[2] A&rsquo;raf, 179.\r\n\r\n\r\n	[3] Enfal, 22.\r\n\r\n\r\n	[4] Kehf, 28.\r\n\r\n\r\n	[5] Tin, 5.\r\n\r\n\r\n	[6] Yunus, 7 ve 8.\r\n\r\n\r\n	[7] Neml, 24.\r\n\r\n\r\n	[8] Nisa, 31.\r\n\r\n\r\n	[9] Hac, 18.\r\n\r\n\r\n	[10] Meclisi, Muhammed Bakır, Bihar&uuml;&rsquo;l-Envar, c. 67, 78.\r\n\r\n\r\n	[11] Nehc&uuml;&rsquo;l-Belağa, 225.\r\n\r\n\r\n	[12] Temimi Amedi, Abd&uuml;lvahid, Ğ&uuml;rer&uuml;&rsquo;l-Hikem, s. 365, el-Faslu&rsquo;l-Evvel, Zımmu&rsquo;l-Fakr, Defter-i Tebliğat-ı İslam&icirc;, Kum, 1366 ş.\r\n\r\n\r\n	[13] Nehc&uuml;&rsquo;l-Belağa, hikmet. 154.\r\n\r\n\r\n	[14] Kuleyni, Muhammed. Yakub. K&acirc;fi, c. 2, s. 307, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1365 ş.\r\n\r\n\r\n	[15] Ğurer&uuml;&rsquo;l-Hikem, s. 297.'),(572,'tr582','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<span><font size=\"2\">Tarih&ccedil;ilerin geneli, kutsal kitabın hi&ccedil;bir yerde a&ccedil;ık&ccedil;a teslisi beyan etmediği hususunda ortak g&ouml;r&uuml;ş taşımaktadır. İlyade Ansiklopedisi teslis hakkında ş&ouml;yle yazmaktadır: &hellip; Kutsal kitapta teslisi ispat eden bir ayet bulmak kilise i&ccedil;in ciddi bir krize yol a&ccedil;mıştır. Bununla birlikte bazı Hıristiyanlar kutsal kitaptan kendi g&ouml;r&uuml;şlerince teslisi beyan eden bir takım deliller dile getirmektedirler. Ama belirtilen pasajları inceleme ve irdelemeyle onların yeterli derecede a&ccedil;ık olmadığı ve teslisi ispat etmeyi başaramadığı g&ouml;zlemlenmektedir. Teslisin varlığına dair a&ccedil;ık bir ifadenin olmayışı ve İsa&rsquo;nın ilahlığıyla ilgili tabirlerin sınırlı ve m&uuml;cmel olması, Hıristiyanları onun hakkında &ldquo;Tanrının Oğlu&rdquo; ıstılahını genişletmeye ve bu ıstılahı mecazi manadan hakiki manaya d&ouml;n&uuml;şt&uuml;rmeye itmiştir. Elbette onlar ilk &uuml;&ccedil; asır boyunca İsa&rsquo;nın ul&ucirc;hiyeti hakkında g&ouml;r&uuml;ş ayrılığına d&uuml;şm&uuml;şt&uuml;r. D&ouml;rd&uuml;nc&uuml; asırda Aryus adındaki se&ccedil;kin bir piskopos İsa&rsquo;nın ul&ucirc;hiyeti aleyhine ayaklanınca ve m&uuml;cadele b&uuml;y&uuml;y&uuml;nce, ilk Hıristiyan kayser Kostantin&rsquo;in &ccedil;ağrısıyla &uuml;&ccedil; y&uuml;z piskopos k&uuml;&ccedil;&uuml;k Asya&rsquo;nın Nikye şehrinde M. 325 yılında bir konsey oluşturdu. Bu konseyde İsa&rsquo;nın ul&ucirc;hiyeti g&ouml;r&uuml;ş&uuml; kahir ekseriyetle kabul edildi ve Aryus&rsquo;un g&ouml;r&uuml;ş&uuml; reddedildi. Belirtilen inan&ccedil; manzumesi esasınca teslise inanmak Hıristiyanlığın doğru usullerinden biri sayılmasına rağmen, her zaman teslis inancına karşı &ccedil;ıkan kimseler var olagelmiştir. </font></span></p>\r\n</div>\r\n','<p>\r\n	Telis, Hıristiyanlığın temel inan&ccedil;larından biridir ve bu inan&ccedil; esasınca bir tanrı &uuml;&ccedil; şahısta yani baba, oğul (İsa Mesih&rsquo;te tecess&uuml;m etmiştir) ve kutsal ruhtur. Bu &uuml;&ccedil;&uuml; bir zata sahiptir, ama birbirlerinden ayrıdırlar. Hıristiyanların eski ahit ve yeni ahdi i&ccedil;eren iki kutsal kitabı, Y&uuml;ce Tanrının bir olduğuna delalet etmekte ve teslise hi&ccedil;bir yer vermemektedir. Eski ahitte ş&ouml;yle yazılmaktadır: &ldquo;Yahova&rsquo;nın Tanrı olduğunu ve O&rsquo;ndan başka kimsenin olmadığını bilmen i&ccedil;in bu sana zahir oldu&rdquo; (Tesniye, 4: 35). Yeni ahitte de ş&ouml;yle yazılıdır: &ldquo;Tanrı birdir&rdquo; (Timutaus&rsquo;un başı, 2: 5). İlk Hıristiyanlar teslise hi&ccedil; inanmamaktaydı ve onlar Mesih&rsquo;i Tanrının peygamberi ve O&rsquo;nun se&ccedil;ilmişi bilmekteydi. Ebyuniler, Hıristiyanlığın ilk &ccedil;ağlarında yaşamış olan Hıristiyanlar olup İsa&rsquo;yı Meryem&rsquo;in oğlu olan salt bir insan bilmekteydiler.[1] Aynı şekilde tarih&ccedil;ilerin geneli, kutsal kitabın hi&ccedil;bir yerde a&ccedil;ık&ccedil;a teslisi beyan etmediği hususunda ortak g&ouml;r&uuml;ş taşımaktadır.[2] İlyade Ansiklopedisi teslis hakkında ş&ouml;yle yazmaktadır: &hellip; Kutsal kitapta teslisi ispat eden bir ayet bulmak kilise i&ccedil;in ciddi bir krize yol a&ccedil;mıştır. Hıristiyan &acirc;limler de tevhide vurguda bulunmuş ve onu beyan etmeye koyulmuşlardır. Şamlı Yuhanna ş&ouml;yle demektedir: &ldquo;Kutsal kitaba inananlar Tanrının birliğinde ş&uuml;phe duymazlar.&rdquo;[3]Yeni Britannica Ansiklopedisi ş&ouml;yle yazmaktadır: Ne teslis kavramı ve ne de ona a&ccedil;ık&ccedil;a iman etmek yeni ahitte yer almamaktadır.[4] Tevrat&rsquo;ın tanrısının tek tanrı olduğu hatırlatılmalıdır. Bu kitapta her şeyden &ccedil;ok Tanrının bir olduğuna vurguda bulunulmuştur. On emrin ikinci emri şudur: &ldquo;Senin benden başka ilahların olmasın.&rdquo; (&Ccedil;ıkış Kitabı, 3: 20). Aynı şekilde ş&ouml;yle denilmiştir: Sadece Tanrı odur ve onun bir başka benzeri yoktur (İkinci Kitap, 4: 35 ve 39). O&rsquo;ndan başka hi&ccedil;bir Tanrı yoktur (İkinci Kitap, 4: 35 ve 39). Ey İsrailoğulları dinleyin: Var olan tek Tanrı, bizim Tanrımızdır; siz O&rsquo;nu t&uuml;m kalp, can ve g&uuml;c&uuml;n&uuml;zle sevmelisiniz. (İkinci Kitap, 4: 6). Musa&rsquo;nın tanrısı g&ouml;ğ&uuml;n ve yerin tanrısıdır. (Yaratılış Kitabı, 1: 1). O, istediği her şeyi yapmaya kadirdir. (&Ccedil;ıkış Kitabı, bap: 15).[5] Hıristiyanların ve din araştırmacılarının inancına g&ouml;re, eşanlamlı İnciller (Matta, Markos, Luka), Yuhanna İncilinden birka&ccedil; on yıl &ouml;nce yazılmıştır. Yuhanna İncili yaklaşık M. 100 yılında yazılmıştır; yani Povlos&rsquo;un &ouml;l&uuml;m&uuml;nden otuz yıl sonra kaleme alınmıştır. Povlos&rsquo;un inancı halka egemen olduğu d&ouml;nemde yazılmıştır. Bir taraftan eşanlamlı &uuml;&ccedil; İncil arasında ve diğer taraftan da Yuhanna İncilinde muhteva a&ccedil;ısından kısa bir mukayesede bulunmayla, eşanlamlı İncillerin Hz. İsa (a.s) hakkında pek aşırılığa ka&ccedil;madığı g&ouml;r&uuml;lecektir. Ama Yuhanna İncilinde baştan sona dek Hz. İsa&rsquo;nın ul&ucirc;hiyeti gibi konular mevcuttur. &Ouml;rneğin Yahudilerin İsa&rsquo;ya muhalefet etmelerinin sebebinin onun kendisini Tanrı addetmesiydi, diye belirtmektedir. (Yuhanna 10: 31-38). Bu İnciller aynı şekilde Hz. İsa&rsquo;nın namaz, ibadet ve Tanrıya dua edişini nakletmiştir. &Ouml;zellikle kendisi tutuklanmadan &ouml;nce birka&ccedil; merhalede Tanrıya yakarmıştır. Matta (27: 46) ve Markos (15: 34) İncillerinde ş&ouml;yle yer almaktadır: &ldquo;Tanrım neden beni terk ettin?&rdquo;[6] Bununla birlikte bazı Hıristiyanlar kutsal kitaptan kendi g&ouml;r&uuml;şlerince teslisi beyan eden bir takım deliller dile getirmektedirler. Ama belirtilen pasajları inceleme ve irdelemeyle onların yeterli derecede a&ccedil;ık olmadığı ve teslisi ispat etmeyi başaramadığı g&ouml;zlemlenmektedir. Konunun aydınlanması i&ccedil;in &ouml;zetle bu delillerin bazılarına işaret ediyoruz:</p>\r\n\r\n<p>\r\n	1. Bazı Hıristiyanlar teslis mefhumunun k&ouml;klerinin yeni ahitte g&ouml;zlemlendiğini ve Matta İncilinin sonundaki vaftiz hakkının verilmesi tabirinin (onları baba, oğul ve kutsal ruh adına vaftiz edin) bunu a&ccedil;ık&ccedil;a belirttiğine inanmaktadır.</p>\r\n\r\n<p>\r\n	Cevap: Yeni ahit yazarları, Tanrıyı baba olarak adlandırmayı adet edinmiştir ve bu ıstılah Yahudilikten gelmedir. İncillerin naklettiği &uuml;zere, İsa kendi &ouml;ğrencilerine dualarında Tanrıya semav&icirc; baba olarak seslenmelerini &ouml;ğretmiştir. (Matta 6: 9). Aynı şekilde İsa ş&ouml;yle s&ouml;ylemiştir: &ldquo;Babamın ve babanızın, Tanrımın ve Tanrımızın yanına gidiyorum.&rdquo; (Yuhanna 20: 17).[7]</p>\r\n\r\n<p>\r\n	2. Kutsal kitapta Tanrı bazı yerlerde &ccedil;oğul olarak anılmıştır veya &ccedil;oğul zamiriyle &ldquo;uluhim&rdquo; şeklinde zikredilmiştir. Hıristiyanlar bu ayetlerden Tanrının kesinlikle birden &ccedil;ok olduğu ve bu y&uuml;zden &ccedil;oğul kipi kullanıldığını s&ouml;ylemektedir. &Ouml;rnek: &ldquo;Tanrı, &quot;İnsanı kendi suretimizde, kendimize benzer yaratalım&quot; dedi, &quot;Denizdeki balıklara, g&ouml;kteki kuşlara, evcil hayvanlara, s&uuml;r&uuml;ngenlere, yery&uuml;z&uuml;n&uuml;n t&uuml;m&uuml;ne egemen olsun&quot; (Yaratılış, 1: 26). Sonra, &quot;Adem iyiyle k&ouml;t&uuml;y&uuml; bilmekle bizlerden biri gibi oldu&quot; dedi, &quot;Artık yaşam ağacına uzanıp meyve almasına, yiyip &ouml;l&uuml;ms&uuml;z olmasına izin verilmemeli.&quot; (Yaratılış 3: 22). &quot;Gelin, aşağı inip dillerini karıştıralım ki, birbirlerini anlamasınlar.&quot; (Yaratılış 7: 11). Sonra Rab&#39;bin sesini işittim: &quot;Kimi g&ouml;ndereyim? Bizim i&ccedil;in kim gidecek?&quot; diyordu.&quot;Ben! Beni g&ouml;nder&quot; dedim.&rdquo; (Yeşaya 6: 8).</p>\r\n\r\n<p>\r\n	Cevap: Hikaye yazarları ve dilbilimciler, bu tabirlerdeki &ccedil;oğul ifadeleri saygı &ccedil;oğulu olarak adlandırmaktadır. Nitekim biz de &ouml;rfsel kullanışlarda bu dil tarzından yararlanmaktayız. Hatta kutsal kitabın bazı yerlerinde de bu saygı ve vurgu &ccedil;oğuluna rastlamaktayız. Bu &ouml;rneğin bir numunesini İbracice&rsquo;deki Adonim kavramının beyler manasında Yaratılış 24: 9, 10 ve 51&rsquo;de İbrahim&rsquo;e hitaben, Yaratılış 39: 2, 3, 7 ve 8&rsquo;de Futifar&rsquo;a hitaben, Yaratılış 42: 30, 33; 44: 8), Yusuf&rsquo;a hitaben, Yaratılış 40: 1&rsquo;de (Firavun), 2. Samuel 11: 9; 1&rsquo;de, 1. Krallar 1: 11, 33, 43, 47&rsquo;de (Davud) ve diğer &ouml;rneklerde g&ouml;zlemlemek m&uuml;mk&uuml;nd&uuml;r. Odnim&rsquo;in ger&ccedil;ek &ccedil;oğul anlamıyla (beyler) kullanılışını &ouml;rnek olarak Yaratılış 19: 2, Emsal 25: 13 ve Yeşaya 26: 13&rsquo;te g&ouml;zlemleyebilirisiniz. Bu &ouml;rneklerde bu kavram &ccedil;oğul i&ccedil;in kullanılmıştır ve bu hususlar bir olan ger&ccedil;ek Tanrı i&ccedil;in uluhim kavramının kullanılışının yaygın bir kullanış olduğunu a&ccedil;ık&ccedil;a g&ouml;stermektedir. Buna verilecek diğer bir cevap da şudur: Uluhim kavramının &ccedil;oğul olarak adlandırılmasının nedeni, ilahi g&uuml;c&uuml;n kemalini ve başka bir ifadeyle Tanrı tarafından ortaya konan g&uuml;&ccedil;lerin toplamını belirginleştirmek i&ccedil;indir.</p>\r\n\r\n<p>\r\n	3. Hıristiyanların teslisi ispat etmek i&ccedil;in kutsal kitaptan alıntıladıkları ayetlerden birisi de şudur: G&ouml;kte tanık olanlar &uuml;&ccedil; kişidir: Baba, kelime ve kutsal ruh. Bu &uuml;&ccedil; kişi birdir. (Yuhanna 5: 7).</p>\r\n\r\n<p>\r\n	Cevap: Bu ayet sadece bazı Latin n&uuml;shalarında mevcuttur ve kutsal kitabın yazıldığı Yunanca n&uuml;shalarda mevcut değildir. Bug&uuml;n bu ayet kutsal kitabın asıl metninden silinmiştir ve Katolik kilisesinin Latince terc&uuml;mesinde bile bulunmamaktadır. Teslisin varlığına dair a&ccedil;ık bir ifadenin olmayışı ve İsa&rsquo;nın ilahlığıyla ilgili tabirlerin sınırlı ve m&uuml;cmel olması, Hıristiyanları onun hakkında &ldquo;Tanrının Oğlu&rdquo; ıstılahını genişletmeye ve bu ıstılahı mecazi manadan hakiki manaya d&ouml;n&uuml;şt&uuml;rmeye itmiştir. Elbette onlar &uuml;&ccedil; asır boyunca İsa&rsquo;nın ul&ucirc;hiyeti hakkında g&ouml;r&uuml;ş ayrılığına d&uuml;şm&uuml;şt&uuml;r. D&ouml;rd&uuml;nc&uuml; asırda Aryus adındaki se&ccedil;kin bir piskopos İsa&rsquo;nın ul&ucirc;hiyeti aleyhine ayaklanınca ve m&uuml;cadele b&uuml;y&uuml;y&uuml;nce, ilk Hıristiyan kayser Kostantin&rsquo;in &ccedil;ağrısıyla &uuml;&ccedil; y&uuml;z piskopos k&uuml;&ccedil;&uuml;k Asya&rsquo;nın Nikye şehrinde M. 325 yılında bir konsey oluşturdu. Bu konseyde İsa&rsquo;nın ul&ucirc;hiyeti g&ouml;r&uuml;ş&uuml; kahir ekseriyetle kabul edildi ve Aryus&rsquo;un g&ouml;r&uuml;ş&uuml; reddedildi. Nikye Kanunu olarak meşhur olan bu konseyin kararında İsa hakkında ş&ouml;yle okumaktayız: İsa Mesih, Tanrının oğludur, babanın evladıdır ve babanın zatından olan yegane evlattır. Tanrı Tanrıdan, nur nurdan ve ger&ccedil;ek Tanrı ger&ccedil;ek Tanrıdandır ki doğmuştur, yaratılmamıştır&hellip; O, biz insanlar ve bizim kurtuluşumuz i&ccedil;in gelmiş ve tecess&uuml;m etmiştir&hellip; Onun bir zamanda olmadığını veya mevcut olmadan &ouml;nce olmadığını veyahut yokluktan meydana geldiğini s&ouml;yleyen ve kendisinin başka bir zat veya cinsten olduğunu veya Tanrının oğlunun yaratıldığını ve değişim ve d&ouml;n&uuml;ş&uuml;me uğrayabileceğini ikrar edene lanet olsun.[8] Belirtilen inan&ccedil; manzumesi esasınca teslise inanmak Hıristiyanlığın doğru usullerinden biri sayılmasına rağmen, her zaman teslis inancına karşı &ccedil;ıkan kimseler var olagelmiştir. 1600 yılında &ldquo;Yunitaryanizm&rdquo; adlı bir ekol ortaya &ccedil;ıktı ve bu ekol taraftarları teslise inanmayı reddetti; zira onlar teslise inanmanın Yunan filozoflarının eksik g&ouml;r&uuml;şlerinin inan&ccedil;ları tedvin ederken etkili olmasının sonucu olarak değerlendirmekteydi.[9] Yunitaryanizm hareketinin &ouml;nderi, Mikhail Cerritos adında İspanyalı bir şahıstı ve o yeni ahdi dikkatlice okuduktan sonra, Niğde inan&ccedil; manzumesi esasınca t&uuml;m Hıristiyanlar i&ccedil;in kesin bir usul olan teslis meselesinin bu sayfalarda olmadığı neticesine ulaştı ve bu inancın Katolik kilisesinin mahsul&uuml; ve de salt k&uuml;f&uuml;r ve ge&ccedil;ersiz olduğuna inandı. O, 1531 yılında &ldquo;Teslis Hataları Hakkında&rdquo; adlı bir risale yayınladı. Neticede kendisi k&uuml;f&uuml;r ve ateizm ithamıyla yakıldı. He ne kadar o ortadan kaldırılsa da, teslise muhalif Hıristiyan cemaatler ortaya &ccedil;ıktı. Elbette bu cemaatler şiddetlice Protestan ve Katoliklerin saldırılarına maruz kaldı. Bu inan&ccedil; takip&ccedil;ileri i&ccedil;inde bulunduğumuz asırda da hen&uuml;z yaşamaktadırlar.[10]</p>\r\n\r\n<p>\r\n	-----------<br />\r\n	[1] Alaster Maac Karas. Der Amedi Ber İlahiyat-ı Mesihi, Terc&uuml;me-i İsa Dibac, s. 362, s. İntişarat-ı Kitab-ı Ruşen.</p>\r\n\r\n<p>\r\n	[2] Michael D. Coogan, The İllustrated Guide to World Religions, p. 65, Oxford University Press.</p>\r\n\r\n<p>\r\n	[3] S&uuml;leymani Erdestani, Abdurrahman, Der Amedi Ber İlahiyat-ı Tatbiki İslam Ve Mesihiyet, s. 120, &ccedil;ap-ı evvel, Kitab-ı Ta Ha, Kum, 1382 ş, be nakl az Yuhanna-i Demeşki, el-Mie Makale-i Fi&rsquo;l-İmani&rsquo;l-Orsozuksi, terc&uuml;me-i Arabi, el-Erşimindrit Adryanus Şur, s. 61, L&uuml;bnan, Menşuratu&rsquo;l-Mektebe el-Bulusiye, es-saniye, M. 1991.</p>\r\n\r\n<p>\r\n	[4] Encytclopaedia Britannica Online: article Trinity.</p>\r\n\r\n<p>\r\n	[5] S&uuml;leymani Erdestani, Abdurrahim, Yahudiyet, s. 82, &ccedil;ap-ı evvel, Ayat-ı Aşk, Kum, 1382 ş.</p>\r\n\r\n<p>\r\n	[6] Tevfiki, H&uuml;seyin, Aşinayi Ba Edyan-ı Bozorg, s. 148, &ccedil;ap-ı pencom, İntişarat-ı Semt, Tahran, 1381 ş.</p>\r\n\r\n<p>\r\n	[7] Aşinayi Ba Edyan-ı Bozorg, s. 149.</p>\r\n\r\n<p>\r\n	[8] Miler, V.M, Tarih-i Kilise-i Kadim Der İmparatori Rum Ve İran, s. 244, terc&uuml;me-i Ali Nohostin, İntişarat-ı Hayat-ı Ebedi, Tahran, M. 1981.</p>\r\n\r\n<p>\r\n	[9] Hordrn, Welyaem, Rahnamey-ı İlahiyat-ı Protestan, s. 34, terc&uuml;me-i Tate Mikailyan, &ccedil;ap-ı evvel, Şirket-i İntişarat-ı İlmi Ve Ferhengi Tahran, 1368 ş.</p>\r\n\r\n<p>\r\n	[10] Bi. Nas Jan, Tarih-i Cami&rsquo; Edyan, s. 680 &ndash; 681, terc&uuml;me-i Ali Asgar Hikmet, &ccedil;ap-ı sizdehom, Şirket-i İntişarat-ı İlmi Ve Ferhengi Tahran, 1382 ş.</p>\r\n','Tarih&ccedil;ilerin geneli, kutsal kitabın hi&ccedil;bir yerde a&ccedil;ık&ccedil;a teslisi beyan etmediği hususunda ortak g&ouml;r&uuml;ş taşımaktadır. İlyade Ansiklopedisi teslis hakkında ş&ouml;yle yazmaktadır: &hellip; Kutsal kitapta teslisi ispat eden bir ayet bulmak kilise i&ccedil;in ciddi bir krize yol a&ccedil;mıştır. Bununla birlikte bazı Hıristiyanlar kutsal kitaptan kendi g&ouml;r&uuml;şlerince teslisi beyan eden bir takım deliller dile getirmektedirler. Ama belirtilen pasajları inceleme ve irdelemeyle onların yeterli derecede a&ccedil;ık olmadığı ve teslisi ispat etmeyi başaramadığı g&ouml;zlemlenmektedir. Teslisin varlığına dair a&ccedil;ık bir ifadenin olmayışı ve İsa&rsquo;nın ilahlığıyla ilgili tabirlerin sınırlı ve m&uuml;cmel olması, Hıristiyanları onun hakkında &ldquo;Tanrının Oğlu&rdquo; ıstılahını genişletmeye ve bu ıstılahı mecazi manadan hakiki manaya d&ouml;n&uuml;şt&uuml;rmeye itmiştir. Elbette onlar ilk &uuml;&ccedil; asır boyunca İsa&rsquo;nın ul&ucirc;hiyeti hakkında g&ouml;r&uuml;ş ayrılığına d&uuml;şm&uuml;şt&uuml;r. D&ouml;rd&uuml;nc&uuml; asırda Aryus adındaki se&ccedil;kin bir piskopos İsa&rsquo;nın ul&ucirc;hiyeti aleyhine ayaklanınca ve m&uuml;cadele b&uuml;y&uuml;y&uuml;nce, ilk Hıristiyan kayser Kostantin&rsquo;in &ccedil;ağrısıyla &uuml;&ccedil; y&uuml;z piskopos k&uuml;&ccedil;&uuml;k Asya&rsquo;nın Nikye şehrinde M. 325 yılında bir konsey oluşturdu. Bu konseyde İsa&rsquo;nın ul&ucirc;hiyeti g&ouml;r&uuml;ş&uuml; kahir ekseriyetle kabul edildi ve Aryus&rsquo;un g&ouml;r&uuml;ş&uuml; reddedildi. Belirtilen inan&ccedil; manzumesi esasınca teslise inanmak Hıristiyanlığın doğru usullerinden biri sayılmasına rağmen, her zaman teslis inancına karşı &ccedil;ıkan kimseler var olagelmiştir.','Telis, Hıristiyanlığın temel inan&ccedil;larından biridir ve bu inan&ccedil; esasınca bir tanrı &uuml;&ccedil; şahısta yani baba, oğul (İsa Mesih&rsquo;te tecess&uuml;m etmiştir) ve kutsal ruhtur. Bu &uuml;&ccedil;&uuml; bir zata sahiptir, ama birbirlerinden ayrıdırlar. Hıristiyanların eski ahit ve yeni ahdi i&ccedil;eren iki kutsal kitabı, Y&uuml;ce Tanrının bir olduğuna delalet etmekte ve teslise hi&ccedil;bir yer vermemektedir. Eski ahitte ş&ouml;yle yazılmaktadır: &ldquo;Yahova&rsquo;nın Tanrı olduğunu ve O&rsquo;ndan başka kimsenin olmadığını bilmen i&ccedil;in bu sana zahir oldu&rdquo; (Tesniye, 4: 35). Yeni ahitte de ş&ouml;yle yazılıdır: &ldquo;Tanrı birdir&rdquo; (Timutaus&rsquo;un başı, 2: 5). İlk Hıristiyanlar teslise hi&ccedil; inanmamaktaydı ve onlar Mesih&rsquo;i Tanrının peygamberi ve O&rsquo;nun se&ccedil;ilmişi bilmekteydi. Ebyuniler, Hıristiyanlığın ilk &ccedil;ağlarında yaşamış olan Hıristiyanlar olup İsa&rsquo;yı Meryem&rsquo;in oğlu olan salt bir insan bilmekteydiler.[1] Aynı şekilde tarih&ccedil;ilerin geneli, kutsal kitabın hi&ccedil;bir yerde a&ccedil;ık&ccedil;a teslisi beyan etmediği hususunda ortak g&ouml;r&uuml;ş taşımaktadır.[2] İlyade Ansiklopedisi teslis hakkında ş&ouml;yle yazmaktadır: &hellip; Kutsal kitapta teslisi ispat eden bir ayet bulmak kilise i&ccedil;in ciddi bir krize yol a&ccedil;mıştır. Hıristiyan &acirc;limler de tevhide vurguda bulunmuş ve onu beyan etmeye koyulmuşlardır. Şamlı Yuhanna ş&ouml;yle demektedir: &ldquo;Kutsal kitaba inananlar Tanrının birliğinde ş&uuml;phe duymazlar.&rdquo;[3]Yeni Britannica Ansiklopedisi ş&ouml;yle yazmaktadır: Ne teslis kavramı ve ne de ona a&ccedil;ık&ccedil;a iman etmek yeni ahitte yer almamaktadır.[4] Tevrat&rsquo;ın tanrısının tek tanrı olduğu hatırlatılmalıdır. Bu kitapta her şeyden &ccedil;ok Tanrının bir olduğuna vurguda bulunulmuştur. On emrin ikinci emri şudur: &ldquo;Senin benden başka ilahların olmasın.&rdquo; (&Ccedil;ıkış Kitabı, 3: 20). Aynı şekilde ş&ouml;yle denilmiştir: Sadece Tanrı odur ve onun bir başka benzeri yoktur (İkinci Kitap, 4: 35 ve 39). O&rsquo;ndan başka hi&ccedil;bir Tanrı yoktur (İkinci Kitap, 4: 35 ve 39). Ey İsrailoğulları dinleyin: Var olan tek Tanrı, bizim Tanrımızdır; siz O&rsquo;nu t&uuml;m kalp, can ve g&uuml;c&uuml;n&uuml;zle sevmelisiniz. (İkinci Kitap, 4: 6). Musa&rsquo;nın tanrısı g&ouml;ğ&uuml;n ve yerin tanrısıdır. (Yaratılış Kitabı, 1: 1). O, istediği her şeyi yapmaya kadirdir. (&Ccedil;ıkış Kitabı, bap: 15).[5] Hıristiyanların ve din araştırmacılarının inancına g&ouml;re, eşanlamlı İnciller (Matta, Markos, Luka), Yuhanna İncilinden birka&ccedil; on yıl &ouml;nce yazılmıştır. Yuhanna İncili yaklaşık M. 100 yılında yazılmıştır; yani Povlos&rsquo;un &ouml;l&uuml;m&uuml;nden otuz yıl sonra kaleme alınmıştır. Povlos&rsquo;un inancı halka egemen olduğu d&ouml;nemde yazılmıştır. Bir taraftan eşanlamlı &uuml;&ccedil; İncil arasında ve diğer taraftan da Yuhanna İncilinde muhteva a&ccedil;ısından kısa bir mukayesede bulunmayla, eşanlamlı İncillerin Hz. İsa (a.s) hakkında pek aşırılığa ka&ccedil;madığı g&ouml;r&uuml;lecektir. Ama Yuhanna İncilinde baştan sona dek Hz. İsa&rsquo;nın ul&ucirc;hiyeti gibi konular mevcuttur. &Ouml;rneğin Yahudilerin İsa&rsquo;ya muhalefet etmelerinin sebebinin onun kendisini Tanrı addetmesiydi, diye belirtmektedir. (Yuhanna 10: 31-38). Bu İnciller aynı şekilde Hz. İsa&rsquo;nın namaz, ibadet ve Tanrıya dua edişini nakletmiştir. &Ouml;zellikle kendisi tutuklanmadan &ouml;nce birka&ccedil; merhalede Tanrıya yakarmıştır. Matta (27: 46) ve Markos (15: 34) İncillerinde ş&ouml;yle yer almaktadır: &ldquo;Tanrım neden beni terk ettin?&rdquo;[6] Bununla birlikte bazı Hıristiyanlar kutsal kitaptan kendi g&ouml;r&uuml;şlerince teslisi beyan eden bir takım deliller dile getirmektedirler. Ama belirtilen pasajları inceleme ve irdelemeyle onların yeterli derecede a&ccedil;ık olmadığı ve teslisi ispat etmeyi başaramadığı g&ouml;zlemlenmektedir. Konunun aydınlanması i&ccedil;in &ouml;zetle bu delillerin bazılarına işaret ediyoruz:\r\n\r\n\r\n	1. Bazı Hıristiyanlar teslis mefhumunun k&ouml;klerinin yeni ahitte g&ouml;zlemlendiğini ve Matta İncilinin sonundaki vaftiz hakkının verilmesi tabirinin (onları baba, oğul ve kutsal ruh adına vaftiz edin) bunu a&ccedil;ık&ccedil;a belirttiğine inanmaktadır.\r\n\r\n\r\n	Cevap: Yeni ahit yazarları, Tanrıyı baba olarak adlandırmayı adet edinmiştir ve bu ıstılah Yahudilikten gelmedir. İncillerin naklettiği &uuml;zere, İsa kendi &ouml;ğrencilerine dualarında Tanrıya semav&icirc; baba olarak seslenmelerini &ouml;ğretmiştir. (Matta 6: 9). Aynı şekilde İsa ş&ouml;yle s&ouml;ylemiştir: &ldquo;Babamın ve babanızın, Tanrımın ve Tanrımızın yanına gidiyorum.&rdquo; (Yuhanna 20: 17).[7]\r\n\r\n\r\n	2. Kutsal kitapta Tanrı bazı yerlerde &ccedil;oğul olarak anılmıştır veya &ccedil;oğul zamiriyle &ldquo;uluhim&rdquo; şeklinde zikredilmiştir. Hıristiyanlar bu ayetlerden Tanrının kesinlikle birden &ccedil;ok olduğu ve bu y&uuml;zden &ccedil;oğul kipi kullanıldığını s&ouml;ylemektedir. &Ouml;rnek: &ldquo;Tanrı, &quot;İnsanı kendi suretimizde, kendimize benzer yaratalım&quot; dedi, &quot;Denizdeki balıklara, g&ouml;kteki kuşlara, evcil hayvanlara, s&uuml;r&uuml;ngenlere, yery&uuml;z&uuml;n&uuml;n t&uuml;m&uuml;ne egemen olsun&quot; (Yaratılış, 1: 26). Sonra, &quot;Adem iyiyle k&ouml;t&uuml;y&uuml; bilmekle bizlerden biri gibi oldu&quot; dedi, &quot;Artık yaşam ağacına uzanıp meyve almasına, yiyip &ouml;l&uuml;ms&uuml;z olmasına izin verilmemeli.&quot; (Yaratılış 3: 22). &quot;Gelin, aşağı inip dillerini karıştıralım ki, birbirlerini anlamasınlar.&quot; (Yaratılış 7: 11). Sonra Rab&#39;bin sesini işittim: &quot;Kimi g&ouml;ndereyim? Bizim i&ccedil;in kim gidecek?&quot; diyordu.&quot;Ben! Beni g&ouml;nder&quot; dedim.&rdquo; (Yeşaya 6: 8).\r\n\r\n\r\n	Cevap: Hikaye yazarları ve dilbilimciler, bu tabirlerdeki &ccedil;oğul ifadeleri saygı &ccedil;oğulu olarak adlandırmaktadır. Nitekim biz de &ouml;rfsel kullanışlarda bu dil tarzından yararlanmaktayız. Hatta kutsal kitabın bazı yerlerinde de bu saygı ve vurgu &ccedil;oğuluna rastlamaktayız. Bu &ouml;rneğin bir numunesini İbracice&rsquo;deki Adonim kavramının beyler manasında Yaratılış 24: 9, 10 ve 51&rsquo;de İbrahim&rsquo;e hitaben, Yaratılış 39: 2, 3, 7 ve 8&rsquo;de Futifar&rsquo;a hitaben, Yaratılış 42: 30, 33; 44: 8), Yusuf&rsquo;a hitaben, Yaratılış 40: 1&rsquo;de (Firavun), 2. Samuel 11: 9; 1&rsquo;de, 1. Krallar 1: 11, 33, 43, 47&rsquo;de (Davud) ve diğer &ouml;rneklerde g&ouml;zlemlemek m&uuml;mk&uuml;nd&uuml;r. Odnim&rsquo;in ger&ccedil;ek &ccedil;oğul anlamıyla (beyler) kullanılışını &ouml;rnek olarak Yaratılış 19: 2, Emsal 25: 13 ve Yeşaya 26: 13&rsquo;te g&ouml;zlemleyebilirisiniz. Bu &ouml;rneklerde bu kavram &ccedil;oğul i&ccedil;in kullanılmıştır ve bu hususlar bir olan ger&ccedil;ek Tanrı i&ccedil;in uluhim kavramının kullanılışının yaygın bir kullanış olduğunu a&ccedil;ık&ccedil;a g&ouml;stermektedir. Buna verilecek diğer bir cevap da şudur: Uluhim kavramının &ccedil;oğul olarak adlandırılmasının nedeni, ilahi g&uuml;c&uuml;n kemalini ve başka bir ifadeyle Tanrı tarafından ortaya konan g&uuml;&ccedil;lerin toplamını belirginleştirmek i&ccedil;indir.\r\n\r\n\r\n	3. Hıristiyanların teslisi ispat etmek i&ccedil;in kutsal kitaptan alıntıladıkları ayetlerden birisi de şudur: G&ouml;kte tanık olanlar &uuml;&ccedil; kişidir: Baba, kelime ve kutsal ruh. Bu &uuml;&ccedil; kişi birdir. (Yuhanna 5: 7).\r\n\r\n\r\n	Cevap: Bu ayet sadece bazı Latin n&uuml;shalarında mevcuttur ve kutsal kitabın yazıldığı Yunanca n&uuml;shalarda mevcut değildir. Bug&uuml;n bu ayet kutsal kitabın asıl metninden silinmiştir ve Katolik kilisesinin Latince terc&uuml;mesinde bile bulunmamaktadır. Teslisin varlığına dair a&ccedil;ık bir ifadenin olmayışı ve İsa&rsquo;nın ilahlığıyla ilgili tabirlerin sınırlı ve m&uuml;cmel olması, Hıristiyanları onun hakkında &ldquo;Tanrının Oğlu&rdquo; ıstılahını genişletmeye ve bu ıstılahı mecazi manadan hakiki manaya d&ouml;n&uuml;şt&uuml;rmeye itmiştir. Elbette onlar &uuml;&ccedil; asır boyunca İsa&rsquo;nın ul&ucirc;hiyeti hakkında g&ouml;r&uuml;ş ayrılığına d&uuml;şm&uuml;şt&uuml;r. D&ouml;rd&uuml;nc&uuml; asırda Aryus adındaki se&ccedil;kin bir piskopos İsa&rsquo;nın ul&ucirc;hiyeti aleyhine ayaklanınca ve m&uuml;cadele b&uuml;y&uuml;y&uuml;nce, ilk Hıristiyan kayser Kostantin&rsquo;in &ccedil;ağrısıyla &uuml;&ccedil; y&uuml;z piskopos k&uuml;&ccedil;&uuml;k Asya&rsquo;nın Nikye şehrinde M. 325 yılında bir konsey oluşturdu. Bu konseyde İsa&rsquo;nın ul&ucirc;hiyeti g&ouml;r&uuml;ş&uuml; kahir ekseriyetle kabul edildi ve Aryus&rsquo;un g&ouml;r&uuml;ş&uuml; reddedildi. Nikye Kanunu olarak meşhur olan bu konseyin kararında İsa hakkında ş&ouml;yle okumaktayız: İsa Mesih, Tanrının oğludur, babanın evladıdır ve babanın zatından olan yegane evlattır. Tanrı Tanrıdan, nur nurdan ve ger&ccedil;ek Tanrı ger&ccedil;ek Tanrıdandır ki doğmuştur, yaratılmamıştır&hellip; O, biz insanlar ve bizim kurtuluşumuz i&ccedil;in gelmiş ve tecess&uuml;m etmiştir&hellip; Onun bir zamanda olmadığını veya mevcut olmadan &ouml;nce olmadığını veyahut yokluktan meydana geldiğini s&ouml;yleyen ve kendisinin başka bir zat veya cinsten olduğunu veya Tanrının oğlunun yaratıldığını ve değişim ve d&ouml;n&uuml;ş&uuml;me uğrayabileceğini ikrar edene lanet olsun.[8] Belirtilen inan&ccedil; manzumesi esasınca teslise inanmak Hıristiyanlığın doğru usullerinden biri sayılmasına rağmen, her zaman teslis inancına karşı &ccedil;ıkan kimseler var olagelmiştir. 1600 yılında &ldquo;Yunitaryanizm&rdquo; adlı bir ekol ortaya &ccedil;ıktı ve bu ekol taraftarları teslise inanmayı reddetti; zira onlar teslise inanmanın Yunan filozoflarının eksik g&ouml;r&uuml;şlerinin inan&ccedil;ları tedvin ederken etkili olmasının sonucu olarak değerlendirmekteydi.[9] Yunitaryanizm hareketinin &ouml;nderi, Mikhail Cerritos adında İspanyalı bir şahıstı ve o yeni ahdi dikkatlice okuduktan sonra, Niğde inan&ccedil; manzumesi esasınca t&uuml;m Hıristiyanlar i&ccedil;in kesin bir usul olan teslis meselesinin bu sayfalarda olmadığı neticesine ulaştı ve bu inancın Katolik kilisesinin mahsul&uuml; ve de salt k&uuml;f&uuml;r ve ge&ccedil;ersiz olduğuna inandı. O, 1531 yılında &ldquo;Teslis Hataları Hakkında&rdquo; adlı bir risale yayınladı. Neticede kendisi k&uuml;f&uuml;r ve ateizm ithamıyla yakıldı. He ne kadar o ortadan kaldırılsa da, teslise muhalif Hıristiyan cemaatler ortaya &ccedil;ıktı. Elbette bu cemaatler şiddetlice Protestan ve Katoliklerin saldırılarına maruz kaldı. Bu inan&ccedil; takip&ccedil;ileri i&ccedil;inde bulunduğumuz asırda da hen&uuml;z yaşamaktadırlar.[10]\r\n\r\n\r\n	-----------\r\n	[1] Alaster Maac Karas. Der Amedi Ber İlahiyat-ı Mesihi, Terc&uuml;me-i İsa Dibac, s. 362, s. İntişarat-ı Kitab-ı Ruşen.\r\n\r\n\r\n	[2] Michael D. Coogan, The İllustrated Guide to World Religions, p. 65, Oxford University Press.\r\n\r\n\r\n	[3] S&uuml;leymani Erdestani, Abdurrahman, Der Amedi Ber İlahiyat-ı Tatbiki İslam Ve Mesihiyet, s. 120, &ccedil;ap-ı evvel, Kitab-ı Ta Ha, Kum, 1382 ş, be nakl az Yuhanna-i Demeşki, el-Mie Makale-i Fi&rsquo;l-İmani&rsquo;l-Orsozuksi, terc&uuml;me-i Arabi, el-Erşimindrit Adryanus Şur, s. 61, L&uuml;bnan, Menşuratu&rsquo;l-Mektebe el-Bulusiye, es-saniye, M. 1991.\r\n\r\n\r\n	[4] Encytclopaedia Britannica Online: article Trinity.\r\n\r\n\r\n	[5] S&uuml;leymani Erdestani, Abdurrahim, Yahudiyet, s. 82, &ccedil;ap-ı evvel, Ayat-ı Aşk, Kum, 1382 ş.\r\n\r\n\r\n	[6] Tevfiki, H&uuml;seyin, Aşinayi Ba Edyan-ı Bozorg, s. 148, &ccedil;ap-ı pencom, İntişarat-ı Semt, Tahran, 1381 ş.\r\n\r\n\r\n	[7] Aşinayi Ba Edyan-ı Bozorg, s. 149.\r\n\r\n\r\n	[8] Miler, V.M, Tarih-i Kilise-i Kadim Der İmparatori Rum Ve İran, s. 244, terc&uuml;me-i Ali Nohostin, İntişarat-ı Hayat-ı Ebedi, Tahran, M. 1981.\r\n\r\n\r\n	[9] Hordrn, Welyaem, Rahnamey-ı İlahiyat-ı Protestan, s. 34, terc&uuml;me-i Tate Mikailyan, &ccedil;ap-ı evvel, Şirket-i İntişarat-ı İlmi Ve Ferhengi Tahran, 1368 ş.\r\n\r\n\r\n	[10] Bi. Nas Jan, Tarih-i Cami&rsquo; Edyan, s. 680 &ndash; 681, terc&uuml;me-i Ali Asgar Hikmet, &ccedil;ap-ı sizdehom, Şirket-i İntişarat-ı İlmi Ve Ferhengi Tahran, 1382 ş.'),(573,'tr581','<p>\r\n	<font size=\"2\"><font><span>İnsan fıtr&icirc; olarak Allah&rsquo;ı isteyen ve O&rsquo;na y&ouml;nelik bilgi elde etmeye ve b&ouml;ylece Allah&rsquo;a y&ouml;nelik elde ettiği bilgiyle yaratılışın asıl hedefi olan ibadet ve kulluğu yerine getirmeye &ccedil;alışan bir varlıktır. &Ouml;te taraftan Y&uuml;ce Allah&rsquo;ın Kur&rsquo;an&rsquo;da buyurduğu gibi insanın ilim ve bilgiden nasibi &ccedil;ok azdır. O halde taşıdıkları liyakat ve ilahi &ouml;zel l&uuml;tuf sayesinde kendileri i&ccedil;in ilimlerden kapılar a&ccedil;ılan ve insanın muhta&ccedil; olduğu her şeyi &ouml;ğrenen kimselere ihtiya&ccedil; duyar. Bunlar ilahi el&ccedil;iler ve peygamberlerdir. Peygamberlerden sonra onların halifeleri olan masum hazretler (a.s) ve ilahi se&ccedil;kinler, g&ouml;nderilmiş peygamberlerin yolunu s&uuml;rd&uuml;r&uuml;r. Onlar her şeyi detaylarıyla Peygamberden (s.a.a) aldılar, şefkatli </span><span>&ouml;ğretmenler gibi insanlara kılavuzluk ettiler ve insanların muhta&ccedil; olduğu her şeyi bildiklerinden onların soru soran zihinlerine cevap verdiler ve b&ouml;ylece onların yardımıyla insanların cehalet ve bilgisizlik bataklığından kurtulabilme olanağı oldu. O halde eğer peygamberlerin ve onlardan sonra masum imamların (a.s) &ouml;ğretileri olmasaydı, insan Allah&rsquo;ı tanımamakla kalmaz, O&rsquo;na layık olduğu şekliyle ibadet de edemezdi.</span></font></font></p>\r\n','<p>\r\n	Sorulan hadis, hadis kaynaklarında ş&ouml;yle yer almaktadır: قال ابو عبد الله (ع): إنَّ الله عزوجل خلقنا فاحسن خلقنا و صوَّرنا فاحسن صُوَرِنا و جعلنا خزانه فی سمائه و ارضه و لنا نطقت الشجرة و بعبادتنا عبد الله و &quot;لولانا ما عبدالله&quot;[1]</p>\r\n\r\n<p>\r\n	Bildiğiniz gibi insan fıtr&icirc; olarak Allah&rsquo;ı isteyen[2] ve Y&uuml;ce Allah ile ilgili olarak daha &ccedil;ok bilgi edinme peşinde olan bir varlıktır. &Ouml;te taraftan, ibadet yaratılışın hedefi olarak tanıtılmıştır.[3] Yerinde ispat edildiği &uuml;zere, insanın Allah&rsquo;a y&ouml;nelik bilgisi ne kadar &ccedil;oksa, bu onun ibadet niteliğine de kesinlikle etki etmekte ve bilginin artmasıyla kendisinin ibadeti daha derinlik kazanmaktadır.[4] &Ouml;te taraftan insan elinde bulundurduğu akıl, fıtrat ve benzeri ara&ccedil;larla ideal bilgi derecesine ulaşacak ve bu alemin hakikatlerini idrak edecek bir d&uuml;zeyde bulunmamaktadır. Nitekim Y&uuml;ce Allah da Kur&rsquo;an&rsquo;da bu hususa işaret etmiş ve ş&ouml;yle buyurmuştur: &ldquo;Size pek az ilim verilmiştir.&rdquo;[5] Ama Y&uuml;ce Allah hikmet sahibi, adil ve t&uuml;m kemal sıfatlarını taşıması nedeniyle, hem insanın yetkinliğini kendine y&ouml;nelik derin bir ilim sahibi olması ve onun ibadet d&uuml;zeyine g&ouml;re şekillendirmesi ve hem de onun bilgi alanını kısıtlaması ve daha fazla bilgi edinme koşullarını hazırlamaması m&uuml;mk&uuml;n değildir. Dolayısıyla vahiy kalıbında bir takım &ouml;ğretileri peygamberlerin kalbine nazil kılmış, onları g&ouml;nderilmiş el&ccedil;iler olarak tanıtmış ve kendilerine hikmet ve bilmedikleri ne varsa &ouml;ğretmiş[6] ve de ş&ouml;yle buyurmuştur: &ldquo;Ş&uuml;phesiz biz el&ccedil;ilerimizi apa&ccedil;ık deliller ile yolladık.&rdquo;[7] O halde ilahi h&uuml;ccetler olan peygamberler, insanların kemal merhalelerini kat etmek ve marifet zirvelerine ulaşmak i&ccedil;in ihtiya&ccedil; duyduğu her şeyi getirmeleri gayesiyle g&ouml;nderilmişlerdir. Son el&ccedil;i olan Hz. Muhammed&rsquo;ten (s.a.a) sonra, onun ardından ne olacaktır, sorusu sorulmaktadır. Sonraki insanların dinsel &ouml;ğretilere ve onların a&ccedil;ıklamasına ihtiya&ccedil;ları yok mudur? İnsanların Allah&rsquo;a y&ouml;nelik daha fazla bilgi edinmesi ve marifet kazanmasının yolu kapandı mı? İşte burada Peygamberliğin halifeliği tartışması başlamaktadır. Ger&ccedil;ekten de kimler peygamberlerin halifesi olabilir? Bu halifeleri kim se&ccedil;melidir? Burada her akıl sahibinin dirayeti ş&ouml;yle h&uuml;kmeder: Peygamberlerin halifeleri, onların insanlar karşısında yaptıklarını yapmak zorunda olduklarından, evvela onların yanında bulunan t&uuml;m ilim ve kemalleri taşımaları gerekir ve ikincisi, bu fertlerin insanlar tarafından tespit edilmesi m&uuml;mk&uuml;n olmadığından, insanları hidayete erdirmeye d&ouml;n&uuml;k ilahi gayenin tahakkuk etmesi i&ccedil;in onların Allah tarafından atanması icap eder. Rivayet ve tarih kitaplarına m&uuml;racaat etmeyle, Peygamberin (s.a.a) vasilik ve halifeliği konusunun onun kendi d&ouml;neminde ve değişik t&ouml;renler ile dile getirildiğini &ouml;ğrenmekteyiz. Hz. Peygamber (s.a.a) bazen a&ccedil;ık&ccedil;a ve bazen de kinayeyle her neyin peşindeyseniz ve benden neyi istiyorsanız benden sonra on iki imam (a.s) taşımaktadır diye halka buyurmaktaydı.[8] Sadece onlar sizin marifet ateşinizi s&ouml;nd&uuml;rebilir ve bir başkası değil.[9] O halde ilimden nasibi &ccedil;ok az olan ve hatta kendi fayda ve zararını bilmeyen insanın bu ilahi &ouml;ğretmenlerden faydalanarak (peygamberler ve hak halifeleri) bilmediği her şeyi &ouml;ğrenebileceği ve ihtiya&ccedil; duyduğu her şeyi idrak edebileceği neticesine ulaşmış oluyoruz. Eğer bu ilahi l&uuml;tuf ve kılavuzlar olmasaydı biz katlı cehaletimizde kalır ve asla bu bilgisizlik bataklığından kurtulmazdık. Bu a&ccedil;ıklamalarla İmam Sadık&rsquo;ın (a.s) &ldquo;eğer biz olmasaydık siz Allah&rsquo;ı tanımamakla kalmaz, hatta O&rsquo;na layık olduğu şekilde ibadet bile etmezdiniz&rdquo; diye buyurduğu s&ouml;z&uuml; iyice aydınlanmaktadır.<br />\r\n	-----------</p>\r\n\r\n<p>\r\n	[1] Kuleyni, Muhammed b. Yakub, el-K&acirc;fi, c. 1, s. 193, باب أن الائمة (ع) ولاة أمر الله, h. 6, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1365; Meclisi, Muhammed Bakır, Bihar&uuml;&rsquo;l-Envar, c.25, s. 4, باب بدو ارواحهم و انوارهم و طینتهم, h. 7, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, 1404 h.k.</p>\r\n\r\n<p>\r\n	[2] Rum, 30.</p>\r\n\r\n<p>\r\n	[3] Zariyat, 56.</p>\r\n\r\n<p>\r\n	[4] Kuleyni, el-K&acirc;fi, c. 1, s. 180, باب معرفة الامام, h. 1, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1365.</p>\r\n\r\n<p>\r\n	[5] İsra, 85.</p>\r\n\r\n<p>\r\n	[6] Nisa, 113.</p>\r\n\r\n<p>\r\n	[7] Hadid, 25.</p>\r\n\r\n<p>\r\n	[8] Meclisi, Bihar&uuml;&rsquo;l-Envar, c. 36, s. 299, باب نصوص الرسول (ص) علیهم ع, h. 133.</p>\r\n\r\n<p>\r\n	[9] Bkz: Misbah, Muhammed Taki, Amuzeş-i Akaid, 38. Ders.</p>\r\n','İnsan fıtr&icirc; olarak Allah&rsquo;ı isteyen ve O&rsquo;na y&ouml;nelik bilgi elde etmeye ve b&ouml;ylece Allah&rsquo;a y&ouml;nelik elde ettiği bilgiyle yaratılışın asıl hedefi olan ibadet ve kulluğu yerine getirmeye &ccedil;alışan bir varlıktır. &Ouml;te taraftan Y&uuml;ce Allah&rsquo;ın Kur&rsquo;an&rsquo;da buyurduğu gibi insanın ilim ve bilgiden nasibi &ccedil;ok azdır. O halde taşıdıkları liyakat ve ilahi &ouml;zel l&uuml;tuf sayesinde kendileri i&ccedil;in ilimlerden kapılar a&ccedil;ılan ve insanın muhta&ccedil; olduğu her şeyi &ouml;ğrenen kimselere ihtiya&ccedil; duyar. Bunlar ilahi el&ccedil;iler ve peygamberlerdir. Peygamberlerden sonra onların halifeleri olan masum hazretler (a.s) ve ilahi se&ccedil;kinler, g&ouml;nderilmiş peygamberlerin yolunu s&uuml;rd&uuml;r&uuml;r. Onlar her şeyi detaylarıyla Peygamberden (s.a.a) aldılar, şefkatli &ouml;ğretmenler gibi insanlara kılavuzluk ettiler ve insanların muhta&ccedil; olduğu her şeyi bildiklerinden onların soru soran zihinlerine cevap verdiler ve b&ouml;ylece onların yardımıyla insanların cehalet ve bilgisizlik bataklığından kurtulabilme olanağı oldu. O halde eğer peygamberlerin ve onlardan sonra masum imamların (a.s) &ouml;ğretileri olmasaydı, insan Allah&rsquo;ı tanımamakla kalmaz, O&rsquo;na layık olduğu şekliyle ibadet de edemezdi.','Sorulan hadis, hadis kaynaklarında ş&ouml;yle yer almaktadır: قال ابو عبد الله (ع): إنَّ الله عزوجل خلقنا فاحسن خلقنا و صوَّرنا فاحسن صُوَرِنا و جعلنا خزانه فی سمائه و ارضه و لنا نطقت الشجرة و بعبادتنا عبد الله و &quot;لولانا ما عبدالله&quot;[1]\r\n\r\n\r\n	Bildiğiniz gibi insan fıtr&icirc; olarak Allah&rsquo;ı isteyen[2] ve Y&uuml;ce Allah ile ilgili olarak daha &ccedil;ok bilgi edinme peşinde olan bir varlıktır. &Ouml;te taraftan, ibadet yaratılışın hedefi olarak tanıtılmıştır.[3] Yerinde ispat edildiği &uuml;zere, insanın Allah&rsquo;a y&ouml;nelik bilgisi ne kadar &ccedil;oksa, bu onun ibadet niteliğine de kesinlikle etki etmekte ve bilginin artmasıyla kendisinin ibadeti daha derinlik kazanmaktadır.[4] &Ouml;te taraftan insan elinde bulundurduğu akıl, fıtrat ve benzeri ara&ccedil;larla ideal bilgi derecesine ulaşacak ve bu alemin hakikatlerini idrak edecek bir d&uuml;zeyde bulunmamaktadır. Nitekim Y&uuml;ce Allah da Kur&rsquo;an&rsquo;da bu hususa işaret etmiş ve ş&ouml;yle buyurmuştur: &ldquo;Size pek az ilim verilmiştir.&rdquo;[5] Ama Y&uuml;ce Allah hikmet sahibi, adil ve t&uuml;m kemal sıfatlarını taşıması nedeniyle, hem insanın yetkinliğini kendine y&ouml;nelik derin bir ilim sahibi olması ve onun ibadet d&uuml;zeyine g&ouml;re şekillendirmesi ve hem de onun bilgi alanını kısıtlaması ve daha fazla bilgi edinme koşullarını hazırlamaması m&uuml;mk&uuml;n değildir. Dolayısıyla vahiy kalıbında bir takım &ouml;ğretileri peygamberlerin kalbine nazil kılmış, onları g&ouml;nderilmiş el&ccedil;iler olarak tanıtmış ve kendilerine hikmet ve bilmedikleri ne varsa &ouml;ğretmiş[6] ve de ş&ouml;yle buyurmuştur: &ldquo;Ş&uuml;phesiz biz el&ccedil;ilerimizi apa&ccedil;ık deliller ile yolladık.&rdquo;[7] O halde ilahi h&uuml;ccetler olan peygamberler, insanların kemal merhalelerini kat etmek ve marifet zirvelerine ulaşmak i&ccedil;in ihtiya&ccedil; duyduğu her şeyi getirmeleri gayesiyle g&ouml;nderilmişlerdir. Son el&ccedil;i olan Hz. Muhammed&rsquo;ten (s.a.a) sonra, onun ardından ne olacaktır, sorusu sorulmaktadır. Sonraki insanların dinsel &ouml;ğretilere ve onların a&ccedil;ıklamasına ihtiya&ccedil;ları yok mudur? İnsanların Allah&rsquo;a y&ouml;nelik daha fazla bilgi edinmesi ve marifet kazanmasının yolu kapandı mı? İşte burada Peygamberliğin halifeliği tartışması başlamaktadır. Ger&ccedil;ekten de kimler peygamberlerin halifesi olabilir? Bu halifeleri kim se&ccedil;melidir? Burada her akıl sahibinin dirayeti ş&ouml;yle h&uuml;kmeder: Peygamberlerin halifeleri, onların insanlar karşısında yaptıklarını yapmak zorunda olduklarından, evvela onların yanında bulunan t&uuml;m ilim ve kemalleri taşımaları gerekir ve ikincisi, bu fertlerin insanlar tarafından tespit edilmesi m&uuml;mk&uuml;n olmadığından, insanları hidayete erdirmeye d&ouml;n&uuml;k ilahi gayenin tahakkuk etmesi i&ccedil;in onların Allah tarafından atanması icap eder. Rivayet ve tarih kitaplarına m&uuml;racaat etmeyle, Peygamberin (s.a.a) vasilik ve halifeliği konusunun onun kendi d&ouml;neminde ve değişik t&ouml;renler ile dile getirildiğini &ouml;ğrenmekteyiz. Hz. Peygamber (s.a.a) bazen a&ccedil;ık&ccedil;a ve bazen de kinayeyle her neyin peşindeyseniz ve benden neyi istiyorsanız benden sonra on iki imam (a.s) taşımaktadır diye halka buyurmaktaydı.[8] Sadece onlar sizin marifet ateşinizi s&ouml;nd&uuml;rebilir ve bir başkası değil.[9] O halde ilimden nasibi &ccedil;ok az olan ve hatta kendi fayda ve zararını bilmeyen insanın bu ilahi &ouml;ğretmenlerden faydalanarak (peygamberler ve hak halifeleri) bilmediği her şeyi &ouml;ğrenebileceği ve ihtiya&ccedil; duyduğu her şeyi idrak edebileceği neticesine ulaşmış oluyoruz. Eğer bu ilahi l&uuml;tuf ve kılavuzlar olmasaydı biz katlı cehaletimizde kalır ve asla bu bilgisizlik bataklığından kurtulmazdık. Bu a&ccedil;ıklamalarla İmam Sadık&rsquo;ın (a.s) &ldquo;eğer biz olmasaydık siz Allah&rsquo;ı tanımamakla kalmaz, hatta O&rsquo;na layık olduğu şekilde ibadet bile etmezdiniz&rdquo; diye buyurduğu s&ouml;z&uuml; iyice aydınlanmaktadır.\r\n	-----------\r\n\r\n\r\n	[1] Kuleyni, Muhammed b. Yakub, el-K&acirc;fi, c. 1, s. 193, باب أن الائمة (ع) ولاة أمر الله, h. 6, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1365; Meclisi, Muhammed Bakır, Bihar&uuml;&rsquo;l-Envar, c.25, s. 4, باب بدو ارواحهم و انوارهم و طینتهم, h. 7, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, 1404 h.k.\r\n\r\n\r\n	[2] Rum, 30.\r\n\r\n\r\n	[3] Zariyat, 56.\r\n\r\n\r\n	[4] Kuleyni, el-K&acirc;fi, c. 1, s. 180, باب معرفة الامام, h. 1, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1365.\r\n\r\n\r\n	[5] İsra, 85.\r\n\r\n\r\n	[6] Nisa, 113.\r\n\r\n\r\n	[7] Hadid, 25.\r\n\r\n\r\n	[8] Meclisi, Bihar&uuml;&rsquo;l-Envar, c. 36, s. 299, باب نصوص الرسول (ص) علیهم ع, h. 133.\r\n\r\n\r\n	[9] Bkz: Misbah, Muhammed Taki, Amuzeş-i Akaid, 38. Ders.'),(574,'tr580','<p>\r\n	Devlet teşkil etmede &ccedil;oğunluk şartı, kıyamı sınırlı bir gruba dayalı kılan rivayetler ile &ccedil;elişmemektedir; zira evvela her kıyamın hedefi devlet teşkil etmek değildir ve bazen başka nedenler de olabilir, ikincisi her kıyam baştan itibaren kuşatıcı değildir ve devlet teşkil etmeye başlamak i&ccedil;in sınırlı bir grup elit eşlik ederse, zamanla halkın genelinin kabul&uuml; i&ccedil;in bir altyapı oluşur. Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) hayatına m&uuml;racaat ettiğimizde, onun az bir kesimle tebliğe başladığını ve zamanla başkalarının kendisine katıldığını, ardından Medine&rsquo;ye hicret ederek ve oradakilerin yardımıyla genel bir kıyamın altyapısının oluştuğunu g&ouml;zlemleriz.</p>\r\n','<p>\r\n	Devlet teşkil etmede &ccedil;oğunluk şartı, kıyamı sınırlı bir grubun varlığına dayalı kılan rivayetler ile &ccedil;elişmez. Bu mevzua değinmeden &ouml;nce, din &ouml;nderlerinden ulaşan s&ouml;zlerin iki kısma ayrıldığını hatırlatmamız gerekir.</p>\r\n\r\n<p>\r\n	Birinci Kısım: İstifade edilmesi ve anlaşılması i&ccedil;in s&ouml;ylenme zaman ve mek&acirc;nını bilmenin ve ondan &ouml;nceki ve sonraki kelimelere dikkat etmenin gerekli olmadığı rivayetler; tıpkı bir&ccedil;ok ahlak&icirc; rivayet gibi.</p>\r\n\r\n<p>\r\n	İkinci Kısım: Tam istifade etmek i&ccedil;in zaman ve mekan şartları ve rivayetin t&uuml;m y&ouml;nlerini bilmenin gerekli olduğu rivayetler.</p>\r\n\r\n<p>\r\n	Bu husus g&ouml;z &ouml;n&uuml;nde bulundurulduğunda sizin işaret ettiğiniz rivayetin ikinci t&uuml;rden olduğu anlaşılmaktadır; zira İmam bu hutbeyi &ouml;mr&uuml;n&uuml;n son yılında okumuştur ve onda &ouml;nemli noktalar mevcuttur. Biz ilk&ouml;nce &ouml;zet olarak hutbede belirtilen noktalara değinecek, ardından da İmamın &ldquo;eğer kırk vefalı yarenim olsaydı&rdquo; diye belirttiği s&ouml;z&uuml;n, devlet teşkil etmede halkın ekseriyetinin eşlik etmesi gerekliliğiyle &ccedil;elişmediği konusunu inceleyeceğiz.</p>\r\n\r\n<p>\r\n	A) Selim b. Kays&rsquo;ın Rivayetinin İncelenmesi:</p>\r\n\r\n<p>\r\n	S&ouml;z&uuml;n başında İmam Ali (a.s), onları d&uuml;nyevileşme, savaştan yorgunluk ve d&uuml;zensizlik nedeniyle azarlıyor. Bu esnada m&uuml;nafıklardan olan Eş&rsquo;as ş&ouml;yle deyiverir: Halk sana muhalefet etmeye kalktığında neden Osman&rsquo;ın işini yapmadın! Yani halkın yardımından el &ccedil;ekseydin ve &ouml;ld&uuml;r&uuml;lseydin! İmam ş&ouml;yle buyurdu: &quot;وَیْلَکَ یَا ابْنَ قَیْسٍ إِنَّ الْمُؤْمِنَ یَمُوتُ کُلَّ مَیْتَةٍ غَیْرَ أَنَّهُ لَا یَقْتُلُ نَفْسَهُ، فَمَنْ قَدَرَ عَلَى حَقْنِ دَمِهِ ثُمَّ خَلَّى عَمَّنْ یَقْتُلُهُ فَهُوَ قَاتِلُ&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Yazıklar olsun sana ey Kays&rsquo;ın oğlu! M&uuml;min her &ouml;l&uuml;m (şekli) ile &ouml;l&uuml;r, ama kendini &ouml;ld&uuml;rmez. Her kim kendi kanını korumaya kadir ise ve kendi ile katili arasını serbest kılarsa, o ger&ccedil;ekte kendini &ouml;ld&uuml;rm&uuml;şt&uuml;r&hellip; Sonra İmam (a.s) Muaviye ashabını ve Haricileri, &ldquo;savaşa hayır&rdquo; sloganı atan Samiri&rsquo;nin yarenlerine benzetti! Onlar yalan s&ouml;ylemektedir, Allah kitap ve el&ccedil;isinin s&uuml;nnetinde onlar ile savaşmayı emretmiştir. Bu sırada Eş&rsquo;as &ouml;fkelendi, konuyu değiştirdi ve Peygamberin (s.a.a) vefatı ve &ouml;nceki &uuml;&ccedil; halife d&ouml;nemindeki olaylara girdi ve sonra ş&ouml;yle dedi: Sen Irak&rsquo;a geldiğinden beri mazlum oluşundan s&ouml;z ediyorsun, mazlum oluşunu kılıcınla savunmana sebep olan nedir? İmam ş&ouml;yle buyurdu: Sorduğuna g&ouml;re cevabı duy: Benim kıyam etmemem korkudan veya Allah&rsquo;a kavuşmadan ka&ccedil;ınmam nedeniyle değildi, bilakis Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) buyurduğu tavsiye &uuml;zerineydi: &quot;إِنْ وَجَدْتَ أَعْوَاناً فَانْبِذْ إِلَیْهِمْ وَ جَاهِدْهُمْ وَ إِنْ لَمْ تَجِدْ أَعْوَاناً یَدَکَ وَ احْقِنْ دَمَکَ حَتَّى تَجِدَ عَلَى إِقَامَةِ الدِّینِ وَ کِتَابِ اللَّهِ وَ سُنَّتِی أَعْوَانا&quot;</p>\r\n\r\n<p>\r\n	Eğer taraftar bulursan onlara karşı savaş ve cihad ilan et ve eğer taraftar bulmazsan din, Allah&rsquo;ın kitabı ve benim s&uuml;nnetimi ikame etmek i&ccedil;in taraftar buluncaya dek yerine otur ve kanını koru&hellip; Devamında Allah Resul&uuml; (s.a.a) şunu hatırlattı: Senin bana yakınlığın Harun&rsquo;un Musa&rsquo;ya yakınlığıdır. Halk Harun&rsquo;u yalnız bıraktığı gibi, seni de yalnız bırakacaktır&hellip; Ben, Zehra, Hasan ve H&uuml;seyin (a.s) birlikte yardım i&ccedil;in Muhacir ve Ensar&rsquo;ın kapısına gittim ve Selman, Ebuzer, Mikdad ve Z&uuml;beyir dışında kimse bize eşlik etmedi. Elbette Z&uuml;beyir birinci biatine vefa etti; &ccedil;&uuml;nk&uuml; o bana iki defa biat etti. Birinci biatte onlar kırk kişiydi ve sonraki g&uuml;n&uuml;n sabahında sa&ccedil;ları tıraş edilmiş şekilde benim evimin &ouml;n&uuml;ne gelmeleri kararlaştırılmıştı. Oysaki bu d&ouml;rt fertten başka kimse gelmedi![1] Hadisin bu b&ouml;l&uuml;m&uuml;nde Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) tavsiyelerinde yer alan nokta şudur: Devlet teşkil etmek i&ccedil;in kıyam etmek, Allah&rsquo;ın dini, kitabı ve Peygamberin s&uuml;nnetini ikame etmeyle sonu&ccedil;lanması durumunda caizdir ve bu eylem iş salahiyeti taşıyan yarenlerin varlığıyla m&uuml;mk&uuml;nd&uuml;r. İmam Ali (a.s) b&ouml;yle yarenlerinin olmamasını kıyam etmemesinin nedeni olarak beyan etmektedir.</p>\r\n\r\n<p>\r\n	B) Halkın Eşlik Etmemesinin Rivayet İle &Ccedil;elişmemesi:</p>\r\n\r\n<p>\r\n	Bu rivayetin Hz. Ali&rsquo;nin (a.s) kıyam etmedeki hedefinin İslam devleti teşkil etmek olduğuna delalet etmediği beyan edildi. Dolaysıyla kırk kişinin varlığı varsayımımdan hareketle bunun halkın ekseriyeti tarafından kabul g&ouml;rmemesiyle &ccedil;eliştiği eleştirisi yapılamaz. Kıyam etmedeki hedefi, kendisinin İslam toplumuna &ouml;nderlik etmesi olmayabilir ve sadece dinin varlığını ve Peygamberin s&uuml;nnetini korumak i&ccedil;in olması da m&uuml;mk&uuml;nd&uuml;r. Bu y&uuml;zden tarihe m&uuml;racaat etmeyle, birinci ve ikinci halife d&ouml;neminde değişik meselelerde İslam maslahatı i&ccedil;in, İmam Ali&rsquo;nin (a.s) sadece kendi kesin hakkından sarf-ı nazar etmekle kalmayıp, İslam&rsquo;ın korunması i&ccedil;in onlardan hi&ccedil;bir yardımı esirgemediğini anlamaktayız. İmam Sadık&rsquo;tan (a.s), Hz. Ali&rsquo;nin (a.s) halkı kendine davet etmesine engel olan neydi diye soruldu ve İmam ş&ouml;yle cevap verdi: Halkın m&uuml;rtet olmasından korkmak.[2] İmam Bakır (a.s) ş&ouml;yle buyuruyor: Ali&rsquo;yi (a.s) halkı kendine davet etmekten hi&ccedil;bir şey alıkoymadı, ama o halkın İslam&rsquo;dan &ccedil;ıkmadan sapmış olarak kalmasını, kendisinin onları davet etmesi ve onların buna kulak asmayıp kafir olmasından daha iyi g&ouml;rd&uuml;.[3] İmam H&uuml;seyin (a.s) da az bir grupla kıyam etti, ama kıyam etmedeki hedefi devlet kurmak değildi, sadece Allah&rsquo;ın dini, ve Allah Resul&uuml;&rsquo;n&uuml;n s&uuml;nnetini ve iyiliği emretmek ve k&ouml;t&uuml;l&uuml;kten sakındırmayı diriltmek i&ccedil;in kıyam gayesiyleydi. İmamın hedefinin İslam devleti kurmak olduğu varsayımını kabul etsek bile, bu sizin s&ouml;z&uuml;n&uuml;z ile &ccedil;elişmeyecektir; zira belirtilen sayının kıyamın başlangıcı i&ccedil;in şart olması m&uuml;mk&uuml;nd&uuml;r. Başka bir ifadeyle bir hareketin başlangıcı i&ccedil;in toplumdaki bir grup elit şahsın faaliyete ge&ccedil;mesi, zamanla halk yığınlarını da sahneye taşıyacak ve kıyam genel bir meşruiyet kazanacaktır. İslam&icirc; kıyamların &ouml;nderlerinin hayatlarını incelemeyle, onların faaliyetlerinin başlangıcının az bir grupla start aldığına, zamanla sayılarının arttığına ve toplumun ekseriyetini kendilerine kattıklarına tanıklık etmekteyiz. Allah Resul&uuml; (s.a.a) &ccedil;ağrısına başladığında Hz. Ali&rsquo;den (a.s) ve Hz. Hatice&rsquo;den başka yaveri yoktu. Ama zamanla başka fertler onun etrafında toplanmaya başladı ve Medine&rsquo;ye hicret etmeyle ve onların yardımıyla İslam devletini teşkil etmenin altyapısı oluştu ve devlet teşkil oldu. Belki de İmam Ali (a.s) &ldquo;eğer kırk istikrarlı yaverim olsaydı, kapsayıcı bir kıyam i&ccedil;in altyapı oluşurdu ve ben kıyam ederdim&rdquo; demek istemekteydi. Elbette bu rivayette bu a&ccedil;ık&ccedil;a belirtilmemiştir, ama diğer rivayetlere ve bu c&uuml;mleden olmak &uuml;zere İmam-ı Zaman (a.s) ile ilgili olarak nakledilen rivayetlere m&uuml;racaat etmeyle bu tespit teyit edilmektedir. Ebu Basir ş&ouml;yle buyurmaktadır: Bir şahıs İmam Sadık&rsquo;tan (a.s) Hz. Mehdi&rsquo;nin (a.s) yoldaşlarının sayısı hakkında bir soru sordu ve halkın bu konudaki g&ouml;r&uuml;ş&uuml;n&uuml;n Bedir ashabı sayısınca yani &uuml;&ccedil; y&uuml;z on &uuml;&ccedil; kişi olduğunu belirtti. İmam ş&ouml;yle buyurdu: &quot;وَ مَا یَخْرُجُ إِلَّا فِی أُولِی قُوَّةٍ وَ مَا تَکُونُ أُولُو الْقُوَّةِ أَقَلَّ مِنْ عَشَرَةِ آلَاف Onlar g&uuml;&ccedil;l&uuml; bir gruptur ve g&uuml;&ccedil;l&uuml; bir grup on bin kişiden az değildir.[4] Başka detaylı bir hadiste İmam Sadık (a.s), zuhur zamanı olaylarını ş&ouml;yle a&ccedil;ıklamakta ve ş&ouml;yle devam etmektedir: O zaman r&uuml;k&uuml;n ve makam arasında duracak ve g&uuml;r sesle ş&ouml;yle diyecektir: Ey se&ccedil;ilmişler ve bana yakın olanlar ve Allah&rsquo;ın ben gelmeden &ouml;nce yery&uuml;z&uuml;nde bana yardım etmek i&ccedil;in zahire kıldığı kimseler, bana itaat etmek i&ccedil;in yanıma gelin! Onun sesi bu fertlere ulaşacaktır. Onların bazıları d&uuml;nyanın batı ve doğusunda bulunacak, bazıları mihrapta ibadette olacak ve bazıları da uykuda bulunacaktır, ama bununla birlikte duydukları bir sesle ve bir g&ouml;z kırpmasıyla r&uuml;k&uuml;n ve makam arasında onun yanında hazır olacaklardır.[5] Bu rivayetten anlaşıldığı kadarıyla onlar normal insanlar değildir. Sonu&ccedil; olarak Şia&rsquo;nın, İslam devletinin meşruiyeti i&ccedil;in değil, sadece makbul olması i&ccedil;in ekseriyeti şart koştuğunu belirtmek gerekir. &ldquo;Abdullah b. &Ouml;mer, Saad b. Vakkas, Muhammed b. Mesleme, Hasan b. Sabit (meşhur şair) ve Usame b. Zeyd&rdquo; gibi bazıları kendisine biat etmekten ka&ccedil;ındığında bir takım a&ccedil;ıklamalar eşliğinde ş&ouml;yle buyurdu: :&quot;أَیُّهَا النَّاسُ إِنَّکُمْ بَایَعْتُمُونِی عَلَى مَا بُویِعَ عَلَیْهِ مَنْ کَانَ قَبْلِی وَ إِنَّمَا الْخِیَارُ لِلنَّاسِ قَبْلَ أَنْ یُبَایِعُوا فَإِذَا بَایَعُوا فَلَا خِیَارَ لَهُمْ وَ إِنَّ عَلَى الْإِمَامِ الِاسْتِقَامَةَ وَ عَلَى الرَّعِیَّةِ التَّسْلِیمَ وَ هَذِهِ بَیْعَةٌ عَامَّةٌ مَنْ رَغِبَ عَنْهَا رَغِبَ عَنْ دِینِ الْإِسْلَامِ وَ اتَّبَعَ غَیْرَ سَبِیلَ أَهْلِه&rlm;&quot; Ey insanlar siz benden &ouml;nceki insanların biat ettiği şey &uuml;zerine bana biat ettiniz. Elbette halk bir insana biat etmeden &ouml;nce &ouml;zg&uuml;r ve serbesttir. Ama biat ettiğinde artık serbest değildir. İslam y&ouml;neticisinin g&ouml;revi, istikamet taşımasıdır ve halkın g&ouml;revi de itaat ve kabul etmektir. Bu genel bir biattir ve bundan y&uuml;z &ccedil;eviren kimse, İslam&rsquo;dan y&uuml;z &ccedil;evirmiştir ve M&uuml;sl&uuml;manların kat ettiği yoldan başka bir yolu kat etmiştir&hellip;[6] &nbsp;</p>\r\n\r\n<p>\r\n	--------------<br />\r\n	[1] Bkz: Selim b. Kays, Kitab-ı Selim, s. 664, İntişarat-ı el-Hadi, Kum, 1415 k.</p>\r\n\r\n<p>\r\n	[2] Saduk, Muhammed b. Ali, İlel&uuml;&rsquo;ş-Şerayi&rsquo;, s. 149, İntişarat-ı Mektebet&uuml;&rsquo;d-Devari, Kum.</p>\r\n\r\n<p>\r\n	[3] a.g.e. s. 150.</p>\r\n\r\n<p>\r\n	[4] Saduk, Muhammed b. Ali, Kemalu&rsquo;d-Din, c. 2, s. 654, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Kum, 1395 k.</p>\r\n\r\n<p>\r\n	[5] Meclisi, Muhammed Bakır, Bihar&uuml;&rsquo;l-Envar, c. 53, s. 7, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, 1404 k.</p>\r\n\r\n<p>\r\n	[6] Mufid, Muhammed, el-İrşad, c. 1, s. 243, Kongre-i Şeyh Mufid, Kum, 1413 k.</p>\r\n','Devlet teşkil etmede &ccedil;oğunluk şartı, kıyamı sınırlı bir gruba dayalı kılan rivayetler ile &ccedil;elişmemektedir; zira evvela her kıyamın hedefi devlet teşkil etmek değildir ve bazen başka nedenler de olabilir, ikincisi her kıyam baştan itibaren kuşatıcı değildir ve devlet teşkil etmeye başlamak i&ccedil;in sınırlı bir grup elit eşlik ederse, zamanla halkın genelinin kabul&uuml; i&ccedil;in bir altyapı oluşur. Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) hayatına m&uuml;racaat ettiğimizde, onun az bir kesimle tebliğe başladığını ve zamanla başkalarının kendisine katıldığını, ardından Medine&rsquo;ye hicret ederek ve oradakilerin yardımıyla genel bir kıyamın altyapısının oluştuğunu g&ouml;zlemleriz.','Devlet teşkil etmede &ccedil;oğunluk şartı, kıyamı sınırlı bir grubun varlığına dayalı kılan rivayetler ile &ccedil;elişmez. Bu mevzua değinmeden &ouml;nce, din &ouml;nderlerinden ulaşan s&ouml;zlerin iki kısma ayrıldığını hatırlatmamız gerekir.\r\n\r\n\r\n	Birinci Kısım: İstifade edilmesi ve anlaşılması i&ccedil;in s&ouml;ylenme zaman ve mek&acirc;nını bilmenin ve ondan &ouml;nceki ve sonraki kelimelere dikkat etmenin gerekli olmadığı rivayetler; tıpkı bir&ccedil;ok ahlak&icirc; rivayet gibi.\r\n\r\n\r\n	İkinci Kısım: Tam istifade etmek i&ccedil;in zaman ve mekan şartları ve rivayetin t&uuml;m y&ouml;nlerini bilmenin gerekli olduğu rivayetler.\r\n\r\n\r\n	Bu husus g&ouml;z &ouml;n&uuml;nde bulundurulduğunda sizin işaret ettiğiniz rivayetin ikinci t&uuml;rden olduğu anlaşılmaktadır; zira İmam bu hutbeyi &ouml;mr&uuml;n&uuml;n son yılında okumuştur ve onda &ouml;nemli noktalar mevcuttur. Biz ilk&ouml;nce &ouml;zet olarak hutbede belirtilen noktalara değinecek, ardından da İmamın &ldquo;eğer kırk vefalı yarenim olsaydı&rdquo; diye belirttiği s&ouml;z&uuml;n, devlet teşkil etmede halkın ekseriyetinin eşlik etmesi gerekliliğiyle &ccedil;elişmediği konusunu inceleyeceğiz.\r\n\r\n\r\n	A) Selim b. Kays&rsquo;ın Rivayetinin İncelenmesi:\r\n\r\n\r\n	S&ouml;z&uuml;n başında İmam Ali (a.s), onları d&uuml;nyevileşme, savaştan yorgunluk ve d&uuml;zensizlik nedeniyle azarlıyor. Bu esnada m&uuml;nafıklardan olan Eş&rsquo;as ş&ouml;yle deyiverir: Halk sana muhalefet etmeye kalktığında neden Osman&rsquo;ın işini yapmadın! Yani halkın yardımından el &ccedil;ekseydin ve &ouml;ld&uuml;r&uuml;lseydin! İmam ş&ouml;yle buyurdu: &quot;وَیْلَکَ یَا ابْنَ قَیْسٍ إِنَّ الْمُؤْمِنَ یَمُوتُ کُلَّ مَیْتَةٍ غَیْرَ أَنَّهُ لَا یَقْتُلُ نَفْسَهُ، فَمَنْ قَدَرَ عَلَى حَقْنِ دَمِهِ ثُمَّ خَلَّى عَمَّنْ یَقْتُلُهُ فَهُوَ قَاتِلُ&nbsp; &nbsp;\r\n\r\n\r\n	Yazıklar olsun sana ey Kays&rsquo;ın oğlu! M&uuml;min her &ouml;l&uuml;m (şekli) ile &ouml;l&uuml;r, ama kendini &ouml;ld&uuml;rmez. Her kim kendi kanını korumaya kadir ise ve kendi ile katili arasını serbest kılarsa, o ger&ccedil;ekte kendini &ouml;ld&uuml;rm&uuml;şt&uuml;r&hellip; Sonra İmam (a.s) Muaviye ashabını ve Haricileri, &ldquo;savaşa hayır&rdquo; sloganı atan Samiri&rsquo;nin yarenlerine benzetti! Onlar yalan s&ouml;ylemektedir, Allah kitap ve el&ccedil;isinin s&uuml;nnetinde onlar ile savaşmayı emretmiştir. Bu sırada Eş&rsquo;as &ouml;fkelendi, konuyu değiştirdi ve Peygamberin (s.a.a) vefatı ve &ouml;nceki &uuml;&ccedil; halife d&ouml;nemindeki olaylara girdi ve sonra ş&ouml;yle dedi: Sen Irak&rsquo;a geldiğinden beri mazlum oluşundan s&ouml;z ediyorsun, mazlum oluşunu kılıcınla savunmana sebep olan nedir? İmam ş&ouml;yle buyurdu: Sorduğuna g&ouml;re cevabı duy: Benim kıyam etmemem korkudan veya Allah&rsquo;a kavuşmadan ka&ccedil;ınmam nedeniyle değildi, bilakis Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) buyurduğu tavsiye &uuml;zerineydi: &quot;إِنْ وَجَدْتَ أَعْوَاناً فَانْبِذْ إِلَیْهِمْ وَ جَاهِدْهُمْ وَ إِنْ لَمْ تَجِدْ أَعْوَاناً یَدَکَ وَ احْقِنْ دَمَکَ حَتَّى تَجِدَ عَلَى إِقَامَةِ الدِّینِ وَ کِتَابِ اللَّهِ وَ سُنَّتِی أَعْوَانا&quot;\r\n\r\n\r\n	Eğer taraftar bulursan onlara karşı savaş ve cihad ilan et ve eğer taraftar bulmazsan din, Allah&rsquo;ın kitabı ve benim s&uuml;nnetimi ikame etmek i&ccedil;in taraftar buluncaya dek yerine otur ve kanını koru&hellip; Devamında Allah Resul&uuml; (s.a.a) şunu hatırlattı: Senin bana yakınlığın Harun&rsquo;un Musa&rsquo;ya yakınlığıdır. Halk Harun&rsquo;u yalnız bıraktığı gibi, seni de yalnız bırakacaktır&hellip; Ben, Zehra, Hasan ve H&uuml;seyin (a.s) birlikte yardım i&ccedil;in Muhacir ve Ensar&rsquo;ın kapısına gittim ve Selman, Ebuzer, Mikdad ve Z&uuml;beyir dışında kimse bize eşlik etmedi. Elbette Z&uuml;beyir birinci biatine vefa etti; &ccedil;&uuml;nk&uuml; o bana iki defa biat etti. Birinci biatte onlar kırk kişiydi ve sonraki g&uuml;n&uuml;n sabahında sa&ccedil;ları tıraş edilmiş şekilde benim evimin &ouml;n&uuml;ne gelmeleri kararlaştırılmıştı. Oysaki bu d&ouml;rt fertten başka kimse gelmedi![1] Hadisin bu b&ouml;l&uuml;m&uuml;nde Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) tavsiyelerinde yer alan nokta şudur: Devlet teşkil etmek i&ccedil;in kıyam etmek, Allah&rsquo;ın dini, kitabı ve Peygamberin s&uuml;nnetini ikame etmeyle sonu&ccedil;lanması durumunda caizdir ve bu eylem iş salahiyeti taşıyan yarenlerin varlığıyla m&uuml;mk&uuml;nd&uuml;r. İmam Ali (a.s) b&ouml;yle yarenlerinin olmamasını kıyam etmemesinin nedeni olarak beyan etmektedir.\r\n\r\n\r\n	B) Halkın Eşlik Etmemesinin Rivayet İle &Ccedil;elişmemesi:\r\n\r\n\r\n	Bu rivayetin Hz. Ali&rsquo;nin (a.s) kıyam etmedeki hedefinin İslam devleti teşkil etmek olduğuna delalet etmediği beyan edildi. Dolaysıyla kırk kişinin varlığı varsayımımdan hareketle bunun halkın ekseriyeti tarafından kabul g&ouml;rmemesiyle &ccedil;eliştiği eleştirisi yapılamaz. Kıyam etmedeki hedefi, kendisinin İslam toplumuna &ouml;nderlik etmesi olmayabilir ve sadece dinin varlığını ve Peygamberin s&uuml;nnetini korumak i&ccedil;in olması da m&uuml;mk&uuml;nd&uuml;r. Bu y&uuml;zden tarihe m&uuml;racaat etmeyle, birinci ve ikinci halife d&ouml;neminde değişik meselelerde İslam maslahatı i&ccedil;in, İmam Ali&rsquo;nin (a.s) sadece kendi kesin hakkından sarf-ı nazar etmekle kalmayıp, İslam&rsquo;ın korunması i&ccedil;in onlardan hi&ccedil;bir yardımı esirgemediğini anlamaktayız. İmam Sadık&rsquo;tan (a.s), Hz. Ali&rsquo;nin (a.s) halkı kendine davet etmesine engel olan neydi diye soruldu ve İmam ş&ouml;yle cevap verdi: Halkın m&uuml;rtet olmasından korkmak.[2] İmam Bakır (a.s) ş&ouml;yle buyuruyor: Ali&rsquo;yi (a.s) halkı kendine davet etmekten hi&ccedil;bir şey alıkoymadı, ama o halkın İslam&rsquo;dan &ccedil;ıkmadan sapmış olarak kalmasını, kendisinin onları davet etmesi ve onların buna kulak asmayıp kafir olmasından daha iyi g&ouml;rd&uuml;.[3] İmam H&uuml;seyin (a.s) da az bir grupla kıyam etti, ama kıyam etmedeki hedefi devlet kurmak değildi, sadece Allah&rsquo;ın dini, ve Allah Resul&uuml;&rsquo;n&uuml;n s&uuml;nnetini ve iyiliği emretmek ve k&ouml;t&uuml;l&uuml;kten sakındırmayı diriltmek i&ccedil;in kıyam gayesiyleydi. İmamın hedefinin İslam devleti kurmak olduğu varsayımını kabul etsek bile, bu sizin s&ouml;z&uuml;n&uuml;z ile &ccedil;elişmeyecektir; zira belirtilen sayının kıyamın başlangıcı i&ccedil;in şart olması m&uuml;mk&uuml;nd&uuml;r. Başka bir ifadeyle bir hareketin başlangıcı i&ccedil;in toplumdaki bir grup elit şahsın faaliyete ge&ccedil;mesi, zamanla halk yığınlarını da sahneye taşıyacak ve kıyam genel bir meşruiyet kazanacaktır. İslam&icirc; kıyamların &ouml;nderlerinin hayatlarını incelemeyle, onların faaliyetlerinin başlangıcının az bir grupla start aldığına, zamanla sayılarının arttığına ve toplumun ekseriyetini kendilerine kattıklarına tanıklık etmekteyiz. Allah Resul&uuml; (s.a.a) &ccedil;ağrısına başladığında Hz. Ali&rsquo;den (a.s) ve Hz. Hatice&rsquo;den başka yaveri yoktu. Ama zamanla başka fertler onun etrafında toplanmaya başladı ve Medine&rsquo;ye hicret etmeyle ve onların yardımıyla İslam devletini teşkil etmenin altyapısı oluştu ve devlet teşkil oldu. Belki de İmam Ali (a.s) &ldquo;eğer kırk istikrarlı yaverim olsaydı, kapsayıcı bir kıyam i&ccedil;in altyapı oluşurdu ve ben kıyam ederdim&rdquo; demek istemekteydi. Elbette bu rivayette bu a&ccedil;ık&ccedil;a belirtilmemiştir, ama diğer rivayetlere ve bu c&uuml;mleden olmak &uuml;zere İmam-ı Zaman (a.s) ile ilgili olarak nakledilen rivayetlere m&uuml;racaat etmeyle bu tespit teyit edilmektedir. Ebu Basir ş&ouml;yle buyurmaktadır: Bir şahıs İmam Sadık&rsquo;tan (a.s) Hz. Mehdi&rsquo;nin (a.s) yoldaşlarının sayısı hakkında bir soru sordu ve halkın bu konudaki g&ouml;r&uuml;ş&uuml;n&uuml;n Bedir ashabı sayısınca yani &uuml;&ccedil; y&uuml;z on &uuml;&ccedil; kişi olduğunu belirtti. İmam ş&ouml;yle buyurdu: &quot;وَ مَا یَخْرُجُ إِلَّا فِی أُولِی قُوَّةٍ وَ مَا تَکُونُ أُولُو الْقُوَّةِ أَقَلَّ مِنْ عَشَرَةِ آلَاف Onlar g&uuml;&ccedil;l&uuml; bir gruptur ve g&uuml;&ccedil;l&uuml; bir grup on bin kişiden az değildir.[4] Başka detaylı bir hadiste İmam Sadık (a.s), zuhur zamanı olaylarını ş&ouml;yle a&ccedil;ıklamakta ve ş&ouml;yle devam etmektedir: O zaman r&uuml;k&uuml;n ve makam arasında duracak ve g&uuml;r sesle ş&ouml;yle diyecektir: Ey se&ccedil;ilmişler ve bana yakın olanlar ve Allah&rsquo;ın ben gelmeden &ouml;nce yery&uuml;z&uuml;nde bana yardım etmek i&ccedil;in zahire kıldığı kimseler, bana itaat etmek i&ccedil;in yanıma gelin! Onun sesi bu fertlere ulaşacaktır. Onların bazıları d&uuml;nyanın batı ve doğusunda bulunacak, bazıları mihrapta ibadette olacak ve bazıları da uykuda bulunacaktır, ama bununla birlikte duydukları bir sesle ve bir g&ouml;z kırpmasıyla r&uuml;k&uuml;n ve makam arasında onun yanında hazır olacaklardır.[5] Bu rivayetten anlaşıldığı kadarıyla onlar normal insanlar değildir. Sonu&ccedil; olarak Şia&rsquo;nın, İslam devletinin meşruiyeti i&ccedil;in değil, sadece makbul olması i&ccedil;in ekseriyeti şart koştuğunu belirtmek gerekir. &ldquo;Abdullah b. &Ouml;mer, Saad b. Vakkas, Muhammed b. Mesleme, Hasan b. Sabit (meşhur şair) ve Usame b. Zeyd&rdquo; gibi bazıları kendisine biat etmekten ka&ccedil;ındığında bir takım a&ccedil;ıklamalar eşliğinde ş&ouml;yle buyurdu: :&quot;أَیُّهَا النَّاسُ إِنَّکُمْ بَایَعْتُمُونِی عَلَى مَا بُویِعَ عَلَیْهِ مَنْ کَانَ قَبْلِی وَ إِنَّمَا الْخِیَارُ لِلنَّاسِ قَبْلَ أَنْ یُبَایِعُوا فَإِذَا بَایَعُوا فَلَا خِیَارَ لَهُمْ وَ إِنَّ عَلَى الْإِمَامِ الِاسْتِقَامَةَ وَ عَلَى الرَّعِیَّةِ التَّسْلِیمَ وَ هَذِهِ بَیْعَةٌ عَامَّةٌ مَنْ رَغِبَ عَنْهَا رَغِبَ عَنْ دِینِ الْإِسْلَامِ وَ اتَّبَعَ غَیْرَ سَبِیلَ أَهْلِه&rlm;&quot; Ey insanlar siz benden &ouml;nceki insanların biat ettiği şey &uuml;zerine bana biat ettiniz. Elbette halk bir insana biat etmeden &ouml;nce &ouml;zg&uuml;r ve serbesttir. Ama biat ettiğinde artık serbest değildir. İslam y&ouml;neticisinin g&ouml;revi, istikamet taşımasıdır ve halkın g&ouml;revi de itaat ve kabul etmektir. Bu genel bir biattir ve bundan y&uuml;z &ccedil;eviren kimse, İslam&rsquo;dan y&uuml;z &ccedil;evirmiştir ve M&uuml;sl&uuml;manların kat ettiği yoldan başka bir yolu kat etmiştir&hellip;[6] &nbsp;\r\n\r\n\r\n	--------------\r\n	[1] Bkz: Selim b. Kays, Kitab-ı Selim, s. 664, İntişarat-ı el-Hadi, Kum, 1415 k.\r\n\r\n\r\n	[2] Saduk, Muhammed b. Ali, İlel&uuml;&rsquo;ş-Şerayi&rsquo;, s. 149, İntişarat-ı Mektebet&uuml;&rsquo;d-Devari, Kum.\r\n\r\n\r\n	[3] a.g.e. s. 150.\r\n\r\n\r\n	[4] Saduk, Muhammed b. Ali, Kemalu&rsquo;d-Din, c. 2, s. 654, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Kum, 1395 k.\r\n\r\n\r\n	[5] Meclisi, Muhammed Bakır, Bihar&uuml;&rsquo;l-Envar, c. 53, s. 7, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, 1404 k.\r\n\r\n\r\n	[6] Mufid, Muhammed, el-İrşad, c. 1, s. 243, Kongre-i Şeyh Mufid, Kum, 1413 k.'),(575,'tr579','<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Kuran, sıradan bir kitap değildir. Aksine Allah&rsquo;ın kelamı olması gibi bir&ccedil;ok farklı konumlara sahiptir. S&ouml;zleri de Allah tarafından İslam Peygamberi&rsquo;ne (s.a.a) vahiy edilmiştir. Bir&ccedil;ok derin ilim ve &ouml;ğretiler i&ccedil;erir. Yaşam kitabı, insanın tek&acirc;m&uuml;l&uuml;, hidayet kitabı vb. ayrıca kutsaldır ve kendisine has bir değeri vardır. Bu esasa g&ouml;re; Ondan faydalanmanın farklı mertebe ve dereceleri vardır. Bu mertebelerden bazısı Kuran&rsquo;a bakmakla h&acirc;sıl olur, bazısı da Kuran &uuml;zerinde d&uuml;ş&uuml;nce ve tefekk&uuml;r ile h&acirc;sıl olur. Bazı y&uuml;ce mertebeleri ise d&uuml;ş&uuml;nce ve tefekk&uuml;r&uuml;n yanı sıra şeriat &ccedil;er&ccedil;evesinde bir riyazete ve ilahi inayete ihtiyacı vardır. Y&uuml;ce mertebelerin husul&uuml; olmadan bazı mertebelerin insana h&acirc;sıl olmasında bir sorun yoktur.</span></p>\r\n','<p>\r\n	Kuran, sıradan bir kitap değildir. Aksine Allah&rsquo;ın kelamı olması gibi bir&ccedil;ok farklı y&ouml;nlere sahiptir. Onda ki s&ouml;zler Allah tarafından İslam Peygamberi&rsquo;ne (s.a.a) vahiy edilmiştir. Bir&ccedil;ok derin ilim ve &ouml;ğretiler i&ccedil;erir; Yaşam kitabıdır; insanın tek&acirc;m&uuml;l&uuml;n&uuml; sağlar; hidayet kitabıdır; vb. ayrıca kutsaldır ve kendisine has bir değeri vardır. Bu esasa g&ouml;re; Ondan faydalanmanın farklı mertebe ve dereceleri vardır. Bu mertebelerden bazısı Kuran&rsquo;a bakmakla da h&acirc;sıl olur.</p>\r\n\r\n<p>\r\n	Kuran&rsquo;a bakmanın bazı faydaları vardır ve biz onlardan bazılarını aşağıda zikredeceğiz:</p>\r\n\r\n<p>\r\n	Kuran, lafızdan daha &ouml;te hakikatlere sahip bir kitaptır. &Ccedil;&uuml;nk&uuml; bu ayetlerin kaynağı alemlerin rabbi, taşıyıcısı en y&uuml;ce mahluku olan Resul-i Ekrem (s.a.a) ve katibi de muttakilerin imamı, M&uuml;minlerin Emir&rsquo;i Ali (a.s)&rsquo;dır. İşte bu sebepten ne zaman bir M&uuml;sl&uuml;man Kuran&rsquo;ı a&ccedil;sa ve ona baksa, kendisini &acirc;lemlerin rabbinin ve Allah Resul&uuml; (s.a.a)&rsquo;in huzurunda bulur. Bu huzurun da manasını derk eder. Allah&rsquo;ın (c.c) ve mutahhar(tertemiz) olan masumların huzurunda olmanın okuryazarlığa ihtiyacı yoktur.</p>\r\n\r\n<p>\r\n	Sadece bakmakla dahi olsa Kuran ile kurulan irtibat, inan&ccedil; y&ouml;n&uuml;nden tevhit ve peygamberliğin ikrarı; İslam ve Kuran d&uuml;şmanlarından beraatın g&ouml;stergesidir. Zira Allah&rsquo;ın kitabını a&ccedil;an kimse ondan medet umar ve ona inan&ccedil;la bakar. Hem Allah&rsquo;a, hem resul&uuml;ne, hem de i&ccedil;erdiği y&uuml;ce manalara iman etmiştir. Bunun kendisi ilmi y&ouml;nden Allah&rsquo;ın, Resul&uuml;n&uuml;n ve kutsal kitap Kuran&rsquo;ın hakkaniyetini ikrarıdır. Bunun i&ccedil;in lafzın okunmasına da ihtiya&ccedil; yoktur.</p>\r\n\r\n<p>\r\n	Kuran ayetlerine bakmak ve ona &ouml;nem vermek, okuryazar olmayan insanların kıraati &ouml;ğrenme ve Kuran&rsquo;ı derk etme y&ouml;n&uuml;nde rağbet g&ouml;stermesine sebep olur. Diğer taraftan bir&ccedil;ok yerde okuryazar olup da Kuran&rsquo;a tevecc&uuml;h&uuml; olmayanların vazifelerine daha &ccedil;ok &ouml;nem vermelerine sebep olur. Bu da insanın davranışlarıyla diğerlerini hidayet kitabına sarılmaya davet a&ccedil;ısından, iyiliğe emretme d&uuml;sturunun ilmi y&ouml;ntemidir.</p>\r\n\r\n<p>\r\n	Kuran &ouml;ğretilerinin ve hakikatlerinin farklı mertebeleri vardır. Bu da hi&ccedil;bir sınıfın Kuran&rsquo;dan nasipsiz kalmamasına neden olmuştur ve herkes, kendi anlama ve derk etme &ouml;l&ccedil;&uuml;s&uuml;ne g&ouml;re Kuran&rsquo;dan faydalanabilir. Okuryazarlığı az veya hi&ccedil; olmayanlar da kendilerine g&ouml;re bu ilahi kitaptan faydalanırlar. Kuran&rsquo;ı okuyamayan kimse Onu okuyabilen kadar faydalanamaz, Kuran ayetlerinde d&uuml;ş&uuml;nemeyen kimse de kendi d&uuml;zeyinde Kuran&rsquo;la irtibat halindedir ve Arap edebiyatına h&acirc;kim, muhkem ve m&uuml;teşabih(m&uuml;phem) ayetleri birbirinden ayıran kimse kadar Ondan faydalanamaz. Kısaca her sınıf, kendi yeteneği, anlayış d&uuml;zeyi ve tahlil g&uuml;c&uuml; miktarınca Kuran&rsquo;dan faydalanabilir ve sınırlı şekilde faydalanma daha fazla faydalanmaya engel değildir. T&uuml;m bu faydalanmalar hidayet sayılır ve hidayet lafızla sınırlı olmayıp insan yaşantısının tamamında ge&ccedil;erlidir. Okuryazar olmayanların da nasipsiz olmadığı Kuran&rsquo;ın bu &ouml;zelliği, Onun başka bir mucizesidir.</p>\r\n\r\n<p>\r\n	Başka bir tabirle, bir&ccedil;ok rivayette ş&ouml;yle nakledilmiştir: &ldquo; Kuran-ı Kerim, &ccedil;eşitli B&acirc;tıni y&ouml;nlere sahiptir ve her batının da batını vardır ve &hellip;&rdquo;[1] Bu farklı batınlardan maksat şudur: Kuran&rsquo;ı &ouml;ğreti ve hakikatler farklı mertebelere sahiptir. Bu &ouml;zellik hi&ccedil;bir sınıf ve tabakanın Kuran&rsquo;ın bereketlerinden nasipsiz kalmamasını sağlamıştır. Herkes kendi sahip olduğu derk ve anlayış g&uuml;c&uuml;yle Kuran&rsquo;dan faydalanır. Okuryazarlığı hi&ccedil; veya az olanlar kendilerine g&ouml;re bu ilahi kitabın huzurunda Onun feyzinden nasiplerini alırlar. Onların bu faydalanması Kuran&rsquo;ın hadi olmasıyla tezatlık doğurmaz. &Ccedil;&uuml;nk&uuml; zikredilen bu kazan&ccedil; ve faydalanmalar, Kuran&rsquo;ın feyiz mertebelerinden bir mertebedir. Bu hadde faydalanma herkes i&ccedil;in m&uuml;mk&uuml;nd&uuml;r.</p>\r\n\r\n<p>\r\n	Kuran-ı Kerim, Allah&rsquo;ın kelamı ve kelimeler de Onun yazılı zikridir. Kuran&rsquo;a bakmak Allah ile irtibat ve ruha huzur katmayı sağlar.</p>\r\n\r\n<p>\r\n	Rivayetlerde bir&ccedil;ok defa Kuran&rsquo;a kıraat etmeksizin bakmanın bile ibadet olduğu zikredilmiştir. Bu &ouml;zellik de sadece Kuran&rsquo;a ait değildir. Bir&ccedil;ok şey vardır ki sadece ona bakmak bile ibadet sayılmıştır. &Ouml;rneğin: bir &acirc;limin y&uuml;z&uuml;ne bakmak, K&acirc;be&rsquo;ye bakmak, M&uuml;minlerin Emir&rsquo;ine bakmak, ebeveyne muhabbet g&ouml;z&uuml;yle bakmak. Bu h&uuml;k&uuml;m, faydalanmanın bir ağaca veya suya bakmak gibi kalbe huzur veren şeylerden faydalanma gibi sadece bakmakla sınırlı olduğu manasını taşımaz. Aksine ağa&ccedil; ve suyun başka &ouml;zelliklere sahip olduğunu g&ouml;sterir. Kuran da aynı şekilde hem Ona bakmak insana feyiz verir hem de kendisi hidayet kitabıdır. Bu iki &ouml;zellik birbiriyle &ccedil;elişmez. G&uuml;n&uuml;m&uuml;zde, filan şeye bakmanın faydalı veya zararlı olduğunu ortaya koyan ilmi araştırmalarla &ccedil;ok karşılaşıyoruz. &Ouml;rneğin &ldquo;Televizyona bakmak zararlıdır. Suya ve mavi renge bakmak huzur verir.&rdquo; Gibi konularla &ccedil;ok&ccedil;a karşılaşıyoruz. Bu durumda, neden bu iş Kuran hususunda halk i&ccedil;in bir kandırmadır gibi d&uuml;ş&uuml;ncelere kapılalım? Şu halde ki bu işin bir&ccedil;ok faydasının olduğu yerindedir ve bir&ccedil;ok muteber hadiste tavsiye edilmiştir. &Ouml;rnek olarak bu hadislerden ikisini zikredeceğiz:</p>\r\n\r\n<p>\r\n	&ldquo;Halk namaz kılarken Ebuzer, İmam Ali (a.s)&rsquo;a bakıyordu. Bu durum kendisinden sorulduğunda şu cevabı verdi: Allah Resul&uuml; (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu duydum: &ldquo; Ali b. Ebu Talip&rsquo;e bakmak ibadettir, muhabbet ve rahmet g&ouml;z&uuml;yle ebeveyne bakmak ibadettir, Kuran&rsquo;a bakmak ibadettir ve K&acirc;be&rsquo;ye bakmak ibadettir.&rdquo;&rdquo;[2]</p>\r\n\r\n<p>\r\n	Ravi diyor ki: İmam Sadık (a.s)&rsquo;a arz ettim: Canım sana feda olsun. Ben Kuran&rsquo;ı hıfzettim ve Onu kalbimden okuyorum. Acaba bu mu daha faziletlidir yoksa Kuran&rsquo;a bakmak mı? İmam ş&ouml;yle cevap verdi: &ldquo; Bakarak okuman daha faziletlidir. Kuran&rsquo;a bakmanın ibadet olduğunu duymadın mı?&rdquo;[3]</p>\r\n\r\n<p>\r\n	Sonu&ccedil; olarak şunu s&ouml;yleyebiliriz ki, Kuran&rsquo;a bakmak ilmi a&ccedil;ıdan bir &ouml;zellik taşıyabilir. Ayrıca rivayetlere m&uuml;racaatla bu iş, masum İmamlar (a.s)&rsquo;in fermanıyla m&uuml;stehaplardan sayılır ve halkı kandırmak değildir ve bizler ibadet konularında din &ouml;nderlerimize uymaktayız.<br />\r\n	-------------</p>\r\n\r\n<p>\r\n	[1] Gonabadi Sultan Muhammed, Beyan&rsquo;us-Saadet fi Makamat&rsquo;il-İbadet Tefsiri, C.3, S.264, ikinci baskı, El-&Acirc;lemi lil-Metbuat Kurumu, Beyrut, 1408 h.k.</p>\r\n\r\n<p>\r\n	[2] Muhaddis Nuri, M&uuml;stedrek&rsquo;ul-Vesail, C.4, S.268, &Acirc;lul-Beyt aleyhim selam Kurumu, Kum, 1408 h.k.</p>\r\n\r\n<p>\r\n	[3] Kuleyni, Yakup, El-Kafi, C.2, S.613, d&ouml;rd&uuml;nc&uuml; baskı, Darul-Kitabil-İslamiye, Tahran, 1365 h.ş.; Mazenderani, İbni Şehraşub, Menakib-i &Acirc;li Ebu Talib (a.s), İntişarati Allame Kurumu, Kum, 1379 h.k; Şeyh Hurri Amili, Vesailuş-Şia, &Acirc;lul-Beyt aleyhim selam Kurumu, Kum, 1409 h.k.; Ali b. İsa b. Erbili, Keşful-Gumme, Mektebetu Beni Haşim Tebriz baskısı, 1381 h.k.; Şeyh Saduk, Men la Yehsuruhul-Fakih, Camia&rsquo;yi M&uuml;derrisin Yayınevi, Kum, 1413 h.k.</p>\r\n','Kuran, sıradan bir kitap değildir. Aksine Allah&rsquo;ın kelamı olması gibi bir&ccedil;ok farklı konumlara sahiptir. S&ouml;zleri de Allah tarafından İslam Peygamberi&rsquo;ne (s.a.a) vahiy edilmiştir. Bir&ccedil;ok derin ilim ve &ouml;ğretiler i&ccedil;erir. Yaşam kitabı, insanın tek&acirc;m&uuml;l&uuml;, hidayet kitabı vb. ayrıca kutsaldır ve kendisine has bir değeri vardır. Bu esasa g&ouml;re; Ondan faydalanmanın farklı mertebe ve dereceleri vardır. Bu mertebelerden bazısı Kuran&rsquo;a bakmakla h&acirc;sıl olur, bazısı da Kuran &uuml;zerinde d&uuml;ş&uuml;nce ve tefekk&uuml;r ile h&acirc;sıl olur. Bazı y&uuml;ce mertebeleri ise d&uuml;ş&uuml;nce ve tefekk&uuml;r&uuml;n yanı sıra şeriat &ccedil;er&ccedil;evesinde bir riyazete ve ilahi inayete ihtiyacı vardır. Y&uuml;ce mertebelerin husul&uuml; olmadan bazı mertebelerin insana h&acirc;sıl olmasında bir sorun yoktur.','Kuran, sıradan bir kitap değildir. Aksine Allah&rsquo;ın kelamı olması gibi bir&ccedil;ok farklı y&ouml;nlere sahiptir. Onda ki s&ouml;zler Allah tarafından İslam Peygamberi&rsquo;ne (s.a.a) vahiy edilmiştir. Bir&ccedil;ok derin ilim ve &ouml;ğretiler i&ccedil;erir; Yaşam kitabıdır; insanın tek&acirc;m&uuml;l&uuml;n&uuml; sağlar; hidayet kitabıdır; vb. ayrıca kutsaldır ve kendisine has bir değeri vardır. Bu esasa g&ouml;re; Ondan faydalanmanın farklı mertebe ve dereceleri vardır. Bu mertebelerden bazısı Kuran&rsquo;a bakmakla da h&acirc;sıl olur.\r\n\r\n\r\n	Kuran&rsquo;a bakmanın bazı faydaları vardır ve biz onlardan bazılarını aşağıda zikredeceğiz:\r\n\r\n\r\n	Kuran, lafızdan daha &ouml;te hakikatlere sahip bir kitaptır. &Ccedil;&uuml;nk&uuml; bu ayetlerin kaynağı alemlerin rabbi, taşıyıcısı en y&uuml;ce mahluku olan Resul-i Ekrem (s.a.a) ve katibi de muttakilerin imamı, M&uuml;minlerin Emir&rsquo;i Ali (a.s)&rsquo;dır. İşte bu sebepten ne zaman bir M&uuml;sl&uuml;man Kuran&rsquo;ı a&ccedil;sa ve ona baksa, kendisini &acirc;lemlerin rabbinin ve Allah Resul&uuml; (s.a.a)&rsquo;in huzurunda bulur. Bu huzurun da manasını derk eder. Allah&rsquo;ın (c.c) ve mutahhar(tertemiz) olan masumların huzurunda olmanın okuryazarlığa ihtiyacı yoktur.\r\n\r\n\r\n	Sadece bakmakla dahi olsa Kuran ile kurulan irtibat, inan&ccedil; y&ouml;n&uuml;nden tevhit ve peygamberliğin ikrarı; İslam ve Kuran d&uuml;şmanlarından beraatın g&ouml;stergesidir. Zira Allah&rsquo;ın kitabını a&ccedil;an kimse ondan medet umar ve ona inan&ccedil;la bakar. Hem Allah&rsquo;a, hem resul&uuml;ne, hem de i&ccedil;erdiği y&uuml;ce manalara iman etmiştir. Bunun kendisi ilmi y&ouml;nden Allah&rsquo;ın, Resul&uuml;n&uuml;n ve kutsal kitap Kuran&rsquo;ın hakkaniyetini ikrarıdır. Bunun i&ccedil;in lafzın okunmasına da ihtiya&ccedil; yoktur.\r\n\r\n\r\n	Kuran ayetlerine bakmak ve ona &ouml;nem vermek, okuryazar olmayan insanların kıraati &ouml;ğrenme ve Kuran&rsquo;ı derk etme y&ouml;n&uuml;nde rağbet g&ouml;stermesine sebep olur. Diğer taraftan bir&ccedil;ok yerde okuryazar olup da Kuran&rsquo;a tevecc&uuml;h&uuml; olmayanların vazifelerine daha &ccedil;ok &ouml;nem vermelerine sebep olur. Bu da insanın davranışlarıyla diğerlerini hidayet kitabına sarılmaya davet a&ccedil;ısından, iyiliğe emretme d&uuml;sturunun ilmi y&ouml;ntemidir.\r\n\r\n\r\n	Kuran &ouml;ğretilerinin ve hakikatlerinin farklı mertebeleri vardır. Bu da hi&ccedil;bir sınıfın Kuran&rsquo;dan nasipsiz kalmamasına neden olmuştur ve herkes, kendi anlama ve derk etme &ouml;l&ccedil;&uuml;s&uuml;ne g&ouml;re Kuran&rsquo;dan faydalanabilir. Okuryazarlığı az veya hi&ccedil; olmayanlar da kendilerine g&ouml;re bu ilahi kitaptan faydalanırlar. Kuran&rsquo;ı okuyamayan kimse Onu okuyabilen kadar faydalanamaz, Kuran ayetlerinde d&uuml;ş&uuml;nemeyen kimse de kendi d&uuml;zeyinde Kuran&rsquo;la irtibat halindedir ve Arap edebiyatına h&acirc;kim, muhkem ve m&uuml;teşabih(m&uuml;phem) ayetleri birbirinden ayıran kimse kadar Ondan faydalanamaz. Kısaca her sınıf, kendi yeteneği, anlayış d&uuml;zeyi ve tahlil g&uuml;c&uuml; miktarınca Kuran&rsquo;dan faydalanabilir ve sınırlı şekilde faydalanma daha fazla faydalanmaya engel değildir. T&uuml;m bu faydalanmalar hidayet sayılır ve hidayet lafızla sınırlı olmayıp insan yaşantısının tamamında ge&ccedil;erlidir. Okuryazar olmayanların da nasipsiz olmadığı Kuran&rsquo;ın bu &ouml;zelliği, Onun başka bir mucizesidir.\r\n\r\n\r\n	Başka bir tabirle, bir&ccedil;ok rivayette ş&ouml;yle nakledilmiştir: &ldquo; Kuran-ı Kerim, &ccedil;eşitli B&acirc;tıni y&ouml;nlere sahiptir ve her batının da batını vardır ve &hellip;&rdquo;[1] Bu farklı batınlardan maksat şudur: Kuran&rsquo;ı &ouml;ğreti ve hakikatler farklı mertebelere sahiptir. Bu &ouml;zellik hi&ccedil;bir sınıf ve tabakanın Kuran&rsquo;ın bereketlerinden nasipsiz kalmamasını sağlamıştır. Herkes kendi sahip olduğu derk ve anlayış g&uuml;c&uuml;yle Kuran&rsquo;dan faydalanır. Okuryazarlığı hi&ccedil; veya az olanlar kendilerine g&ouml;re bu ilahi kitabın huzurunda Onun feyzinden nasiplerini alırlar. Onların bu faydalanması Kuran&rsquo;ın hadi olmasıyla tezatlık doğurmaz. &Ccedil;&uuml;nk&uuml; zikredilen bu kazan&ccedil; ve faydalanmalar, Kuran&rsquo;ın feyiz mertebelerinden bir mertebedir. Bu hadde faydalanma herkes i&ccedil;in m&uuml;mk&uuml;nd&uuml;r.\r\n\r\n\r\n	Kuran-ı Kerim, Allah&rsquo;ın kelamı ve kelimeler de Onun yazılı zikridir. Kuran&rsquo;a bakmak Allah ile irtibat ve ruha huzur katmayı sağlar.\r\n\r\n\r\n	Rivayetlerde bir&ccedil;ok defa Kuran&rsquo;a kıraat etmeksizin bakmanın bile ibadet olduğu zikredilmiştir. Bu &ouml;zellik de sadece Kuran&rsquo;a ait değildir. Bir&ccedil;ok şey vardır ki sadece ona bakmak bile ibadet sayılmıştır. &Ouml;rneğin: bir &acirc;limin y&uuml;z&uuml;ne bakmak, K&acirc;be&rsquo;ye bakmak, M&uuml;minlerin Emir&rsquo;ine bakmak, ebeveyne muhabbet g&ouml;z&uuml;yle bakmak. Bu h&uuml;k&uuml;m, faydalanmanın bir ağaca veya suya bakmak gibi kalbe huzur veren şeylerden faydalanma gibi sadece bakmakla sınırlı olduğu manasını taşımaz. Aksine ağa&ccedil; ve suyun başka &ouml;zelliklere sahip olduğunu g&ouml;sterir. Kuran da aynı şekilde hem Ona bakmak insana feyiz verir hem de kendisi hidayet kitabıdır. Bu iki &ouml;zellik birbiriyle &ccedil;elişmez. G&uuml;n&uuml;m&uuml;zde, filan şeye bakmanın faydalı veya zararlı olduğunu ortaya koyan ilmi araştırmalarla &ccedil;ok karşılaşıyoruz. &Ouml;rneğin &ldquo;Televizyona bakmak zararlıdır. Suya ve mavi renge bakmak huzur verir.&rdquo; Gibi konularla &ccedil;ok&ccedil;a karşılaşıyoruz. Bu durumda, neden bu iş Kuran hususunda halk i&ccedil;in bir kandırmadır gibi d&uuml;ş&uuml;ncelere kapılalım? Şu halde ki bu işin bir&ccedil;ok faydasının olduğu yerindedir ve bir&ccedil;ok muteber hadiste tavsiye edilmiştir. &Ouml;rnek olarak bu hadislerden ikisini zikredeceğiz:\r\n\r\n\r\n	&ldquo;Halk namaz kılarken Ebuzer, İmam Ali (a.s)&rsquo;a bakıyordu. Bu durum kendisinden sorulduğunda şu cevabı verdi: Allah Resul&uuml; (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu duydum: &ldquo; Ali b. Ebu Talip&rsquo;e bakmak ibadettir, muhabbet ve rahmet g&ouml;z&uuml;yle ebeveyne bakmak ibadettir, Kuran&rsquo;a bakmak ibadettir ve K&acirc;be&rsquo;ye bakmak ibadettir.&rdquo;&rdquo;[2]\r\n\r\n\r\n	Ravi diyor ki: İmam Sadık (a.s)&rsquo;a arz ettim: Canım sana feda olsun. Ben Kuran&rsquo;ı hıfzettim ve Onu kalbimden okuyorum. Acaba bu mu daha faziletlidir yoksa Kuran&rsquo;a bakmak mı? İmam ş&ouml;yle cevap verdi: &ldquo; Bakarak okuman daha faziletlidir. Kuran&rsquo;a bakmanın ibadet olduğunu duymadın mı?&rdquo;[3]\r\n\r\n\r\n	Sonu&ccedil; olarak şunu s&ouml;yleyebiliriz ki, Kuran&rsquo;a bakmak ilmi a&ccedil;ıdan bir &ouml;zellik taşıyabilir. Ayrıca rivayetlere m&uuml;racaatla bu iş, masum İmamlar (a.s)&rsquo;in fermanıyla m&uuml;stehaplardan sayılır ve halkı kandırmak değildir ve bizler ibadet konularında din &ouml;nderlerimize uymaktayız.\r\n	-------------\r\n\r\n\r\n	[1] Gonabadi Sultan Muhammed, Beyan&rsquo;us-Saadet fi Makamat&rsquo;il-İbadet Tefsiri, C.3, S.264, ikinci baskı, El-&Acirc;lemi lil-Metbuat Kurumu, Beyrut, 1408 h.k.\r\n\r\n\r\n	[2] Muhaddis Nuri, M&uuml;stedrek&rsquo;ul-Vesail, C.4, S.268, &Acirc;lul-Beyt aleyhim selam Kurumu, Kum, 1408 h.k.\r\n\r\n\r\n	[3] Kuleyni, Yakup, El-Kafi, C.2, S.613, d&ouml;rd&uuml;nc&uuml; baskı, Darul-Kitabil-İslamiye, Tahran, 1365 h.ş.; Mazenderani, İbni Şehraşub, Menakib-i &Acirc;li Ebu Talib (a.s), İntişarati Allame Kurumu, Kum, 1379 h.k; Şeyh Hurri Amili, Vesailuş-Şia, &Acirc;lul-Beyt aleyhim selam Kurumu, Kum, 1409 h.k.; Ali b. İsa b. Erbili, Keşful-Gumme, Mektebetu Beni Haşim Tebriz baskısı, 1381 h.k.; Şeyh Saduk, Men la Yehsuruhul-Fakih, Camia&rsquo;yi M&uuml;derrisin Yayınevi, Kum, 1413 h.k.'),(576,'tr578','<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Eldeki mevcut şahit ve koşullar dikkate alındığında ve Şii ve Ehli S&uuml;nnet tefsirleri incelendiğinde &ldquo;Enfal&rdquo;in ne olduğu bu ayetin n&uuml;zul&uuml;nden &ouml;nce hatta İslam&rsquo;ın ortaya &ccedil;ıkışından &ouml;nce bilindiği sonucuna ulaşıyoruz. Onun hakkında da sorunun yersiz olduğu ortaya &ccedil;ıkıyor. Enfal suresinin ilk ayetinde işaret edilen soru sadece Enfal&rsquo;in taksimi veya onun &uuml;zerinde m&uuml;lkiyet isteği hakkındadır. Bu konuya uygun cevap ise ayetin devamında belirtilmiştir.</span></p>\r\n','<p>\r\n	Enfal suresinin ilk ayeti hakkında beyan ettiğiniz karmaşıklık, M&uuml;sl&uuml;manlar tarafından bir soru sorulması ve Allah tarafından ona cevap verilmesini i&ccedil;erir. Sizin tasavvurunuza g&ouml;re g&uuml;ya M&uuml;sl&uuml;manlar Enfal&rsquo;in ne olduğu ve nelere Enfal denildiği hakkında soru sormuşlardır. Ama Enfal&rsquo;in ne olduğu belirtilmeksizin kimlere ait olduğu cevabıyla yetinilmiştir. Hakikatte, M&uuml;sl&uuml;manların Enfal&rsquo;in ne olduğu sorusu cevapsız bırakılmış ve ona uygun olmayan başka bir cevap verilmiştir.</p>\r\n\r\n<p>\r\n	Sizin bu ayetten &ccedil;ıkarımınızı doğru sayarsak, soru ile cevabın uyumsuzluğunu da kesinlikle kabul etmemiz gerekecektir. Ama ger&ccedil;ek şu ki, M&uuml;sl&uuml;manlar Enfal&rsquo;in ne olduğu ve mahiyeti hakkında soruda bulunmamışlar aksine manasını y&uuml;zeysel olarak bilmekte olup, Şii ve Ehli S&uuml;nnet tefsirlerinin a&ccedil;ık&ccedil;a ortaya koyduğu &uuml;zere asıl istekleri bir kısım Enfal ve ganimetin kendilerine bırakılması veya Enfal &uuml;zerinde tasarruf hakkının kimlere ait olduğunun belirlenmesi &uuml;zerineydi.</p>\r\n\r\n<p>\r\n	Bu alanda kısaca bu ayetin &ldquo;Şanı N&uuml;zul&uuml;&rdquo; hakkında gelen birka&ccedil; rivayeti huzurunuza arz ederek daha geniş bilgi i&ccedil;in sizi &ccedil;eşitli tefsirlere y&ouml;nlendireceğiz:</p>\r\n\r\n<p>\r\n	İbn. Ebu Hatem tefsirinde, M&uuml;sl&uuml;manların isteğinin Enfal&rsquo;in kendilerine verilmesi olduğunu g&ouml;rmekteyiz.[1]</p>\r\n\r\n<p>\r\n	Başka bir tefsirde ganimetleri toplayanların, d&uuml;şmanı takip edip kovalayanların ve Peygamber (s.a.a)&rsquo;i korumakla g&ouml;revli kimseler arasında savaş ganimetlerinin hangi guruba ait olduğu hakkında g&ouml;r&uuml;ş farklılıklarının ortaya &ccedil;ıktığı ve bu sorunun cevabını Peygamber (s.a.a)&rsquo;den istedikleri belirtilmiştir. Bu ayet ise onlara cevap mahiyetinde nazil olmuş, hi&ccedil;birinin g&ouml;r&uuml;ş&uuml;n&uuml; kabul etmemiş ve Enfal&rsquo;i, Peygamber (s.a.a)&rsquo;İn irade ve se&ccedil;imine bırakmıştır.[2]</p>\r\n\r\n<p>\r\n	Şii &acirc;limlerinden birinin kitabında da şunu g&ouml;rmekteyiz: Peygamber (s.a.a)&rsquo;in yarenleri Ondan, savaş ganimetlerini onlar kendileri arasında paylaştırmasını istediler. Ama Allah (c.c), Peygamber (s.a.a)&rsquo;e bu işin Allah&rsquo;ın ve Resul&uuml;&rsquo;n&uuml;n sorumluluğunda olduğu emrinde bulunmuş ve diğerlerinin m&uuml;dahale etme haklarının olmadığını belirtmiştir.[3]</p>\r\n\r\n<p>\r\n	Her hal&uuml;karda tefsirlerden şunu elde ediyoruz; M&uuml;sl&uuml;manlar, Enfal&rsquo;in ne olduğu hakkında bir karmaşa yaşamamışlardır. Bir&ccedil;ok tefsirin bu ayet hakkındaki sunumu şu iki c&uuml;mle ile &ouml;zetlenir:</p>\r\n\r\n<p>\r\n	Ya M&uuml;sl&uuml;manlar Enfal hakkında malikiyet isteğinde bulunmuşlar ya da bunun Allah tarafından beyan edilmesi isteğinde bulunmuşlardır. Bu iki farz, ayette verilen mevcut cevapla M&uuml;sl&uuml;manların istek ve soruları ile m&uuml;nasiptir.<br />\r\n	-----------</p>\r\n\r\n<p>\r\n	[1] İbni Ebu Hatem, El-Kuran&rsquo;ul-Azim Tefsiri, C.5, S.1649, H.9486, Mektebete Nezzar Mustafa El-Baz, Suudi Arabistan, 1419 h.k</p>\r\n\r\n<p>\r\n	[2] İbni Kesir, El-Kuran&rsquo;ul-Azim Tefsiri, C.4, S.6, Dar&rsquo;ul-Kutub&rsquo;il-İlmiye, Menşurat-i Muhammed Ali Beyzun, Beyrut, 1419 h.k</p>\r\n\r\n<p>\r\n	[3] Meclisi, Muhammed Bakır, Bihar&rsquo;ul-Envar, C.19, S.211, Muessesetu El-Vefa, Beyrut, 1404 h.k</p>\r\n','Eldeki mevcut şahit ve koşullar dikkate alındığında ve Şii ve Ehli S&uuml;nnet tefsirleri incelendiğinde &ldquo;Enfal&rdquo;in ne olduğu bu ayetin n&uuml;zul&uuml;nden &ouml;nce hatta İslam&rsquo;ın ortaya &ccedil;ıkışından &ouml;nce bilindiği sonucuna ulaşıyoruz. Onun hakkında da sorunun yersiz olduğu ortaya &ccedil;ıkıyor. Enfal suresinin ilk ayetinde işaret edilen soru sadece Enfal&rsquo;in taksimi veya onun &uuml;zerinde m&uuml;lkiyet isteği hakkındadır. Bu konuya uygun cevap ise ayetin devamında belirtilmiştir.','Enfal suresinin ilk ayeti hakkında beyan ettiğiniz karmaşıklık, M&uuml;sl&uuml;manlar tarafından bir soru sorulması ve Allah tarafından ona cevap verilmesini i&ccedil;erir. Sizin tasavvurunuza g&ouml;re g&uuml;ya M&uuml;sl&uuml;manlar Enfal&rsquo;in ne olduğu ve nelere Enfal denildiği hakkında soru sormuşlardır. Ama Enfal&rsquo;in ne olduğu belirtilmeksizin kimlere ait olduğu cevabıyla yetinilmiştir. Hakikatte, M&uuml;sl&uuml;manların Enfal&rsquo;in ne olduğu sorusu cevapsız bırakılmış ve ona uygun olmayan başka bir cevap verilmiştir.\r\n\r\n\r\n	Sizin bu ayetten &ccedil;ıkarımınızı doğru sayarsak, soru ile cevabın uyumsuzluğunu da kesinlikle kabul etmemiz gerekecektir. Ama ger&ccedil;ek şu ki, M&uuml;sl&uuml;manlar Enfal&rsquo;in ne olduğu ve mahiyeti hakkında soruda bulunmamışlar aksine manasını y&uuml;zeysel olarak bilmekte olup, Şii ve Ehli S&uuml;nnet tefsirlerinin a&ccedil;ık&ccedil;a ortaya koyduğu &uuml;zere asıl istekleri bir kısım Enfal ve ganimetin kendilerine bırakılması veya Enfal &uuml;zerinde tasarruf hakkının kimlere ait olduğunun belirlenmesi &uuml;zerineydi.\r\n\r\n\r\n	Bu alanda kısaca bu ayetin &ldquo;Şanı N&uuml;zul&uuml;&rdquo; hakkında gelen birka&ccedil; rivayeti huzurunuza arz ederek daha geniş bilgi i&ccedil;in sizi &ccedil;eşitli tefsirlere y&ouml;nlendireceğiz:\r\n\r\n\r\n	İbn. Ebu Hatem tefsirinde, M&uuml;sl&uuml;manların isteğinin Enfal&rsquo;in kendilerine verilmesi olduğunu g&ouml;rmekteyiz.[1]\r\n\r\n\r\n	Başka bir tefsirde ganimetleri toplayanların, d&uuml;şmanı takip edip kovalayanların ve Peygamber (s.a.a)&rsquo;i korumakla g&ouml;revli kimseler arasında savaş ganimetlerinin hangi guruba ait olduğu hakkında g&ouml;r&uuml;ş farklılıklarının ortaya &ccedil;ıktığı ve bu sorunun cevabını Peygamber (s.a.a)&rsquo;den istedikleri belirtilmiştir. Bu ayet ise onlara cevap mahiyetinde nazil olmuş, hi&ccedil;birinin g&ouml;r&uuml;ş&uuml;n&uuml; kabul etmemiş ve Enfal&rsquo;i, Peygamber (s.a.a)&rsquo;İn irade ve se&ccedil;imine bırakmıştır.[2]\r\n\r\n\r\n	Şii &acirc;limlerinden birinin kitabında da şunu g&ouml;rmekteyiz: Peygamber (s.a.a)&rsquo;in yarenleri Ondan, savaş ganimetlerini onlar kendileri arasında paylaştırmasını istediler. Ama Allah (c.c), Peygamber (s.a.a)&rsquo;e bu işin Allah&rsquo;ın ve Resul&uuml;&rsquo;n&uuml;n sorumluluğunda olduğu emrinde bulunmuş ve diğerlerinin m&uuml;dahale etme haklarının olmadığını belirtmiştir.[3]\r\n\r\n\r\n	Her hal&uuml;karda tefsirlerden şunu elde ediyoruz; M&uuml;sl&uuml;manlar, Enfal&rsquo;in ne olduğu hakkında bir karmaşa yaşamamışlardır. Bir&ccedil;ok tefsirin bu ayet hakkındaki sunumu şu iki c&uuml;mle ile &ouml;zetlenir:\r\n\r\n\r\n	Ya M&uuml;sl&uuml;manlar Enfal hakkında malikiyet isteğinde bulunmuşlar ya da bunun Allah tarafından beyan edilmesi isteğinde bulunmuşlardır. Bu iki farz, ayette verilen mevcut cevapla M&uuml;sl&uuml;manların istek ve soruları ile m&uuml;nasiptir.\r\n	-----------\r\n\r\n\r\n	[1] İbni Ebu Hatem, El-Kuran&rsquo;ul-Azim Tefsiri, C.5, S.1649, H.9486, Mektebete Nezzar Mustafa El-Baz, Suudi Arabistan, 1419 h.k\r\n\r\n\r\n	[2] İbni Kesir, El-Kuran&rsquo;ul-Azim Tefsiri, C.4, S.6, Dar&rsquo;ul-Kutub&rsquo;il-İlmiye, Menşurat-i Muhammed Ali Beyzun, Beyrut, 1419 h.k\r\n\r\n\r\n	[3] Meclisi, Muhammed Bakır, Bihar&rsquo;ul-Envar, C.19, S.211, Muessesetu El-Vefa, Beyrut, 1404 h.k'),(577,'tr577','<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Allah&rsquo;tan başkasına kulluk, kabul edilemez ve yasaktır. Bunun akabinde eğer secde de Allah&rsquo;tan başkasına ibadetin nişanesi sayılırsa caiz değildir. Ama bu secde, Allah&rsquo;ın emriyle ve &ccedil;ağrısına cevap unvanında bir insan karşısında ona ihtiram i&ccedil;in olursa, haram sayılmamakla birlikte Allah&rsquo;a karşı bir &ccedil;eşit ibadet ve kulluk sayılır. Nasıl ki b&uuml;t&uuml;n melekler, iblis hari&ccedil; b&ouml;yle bir secdeyi yerine getirmişlerdir.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Evet, eğer secde, İslam&rsquo;ın ortaya &ccedil;ıkış zamanında ihtiram halinden &ccedil;ıkması gibi &ouml;zel bir zaman diliminde olursa ve ibadet ve tapınmaya d&ouml;n&uuml;ş&uuml;rse o zaman insanlara hatta ihtiram unvanıyla da secde edilemez. Secdenin Allah&rsquo;tan başkasına olmasının haram kılınmasının bazı rivayetlerde ele alınmasının nedeni budur. <span>&nbsp;</span>Yusuf (a.s)&rsquo;in babası ve kardeşleri onun karşısında hi&ccedil;bir g&uuml;naha bulaşmadan secde etmişlerdir.</span></p>\r\n','<p>\r\n	Siz sorunuzla &ouml;yle bir konuya işaret ettiniz ki Allah&rsquo;ın s&ouml;zlerinde bir &ccedil;elişkinin olduğunu ortaya koymaktadır. Ş&ouml;yle ki Allah bir taraftan kendisinden başkasına secdeyi yasaklarken diğer taraftan yasakladığı secdenin yerine getirilmesini emrediyor. Bu iki şey birbiriyle &ccedil;elişmektedir.</p>\r\n\r\n<p>\r\n	Bu karmaşıklığa cevap verirken &ouml;ncelikle bir soruyu ele alalım:</p>\r\n\r\n<p>\r\n	Eğer bir baba oğlundan, sahip olduğu ulaşım aracını uygunsuz gezilerde kullanmamasını istese ve başka bir seferde aynı ara&ccedil;la misafiri evine bırakmasını istese bu iki s&ouml;z&uuml; &ccedil;elişkili olarak değerlendirebilir miyiz? Kesinlikle cevabınız olumsuz olacaktır ve babanın bu iki s&ouml;z&uuml;nde bir &ccedil;elişki g&ouml;r&uuml;lmeyecektir. &Ccedil;&uuml;nk&uuml; &ccedil;elişki i&ccedil;in gerekli olan sekiz şartı taşımamaktadır. Buna binaen, eğer &ccedil;ocuk babasının ikinci s&ouml;z&uuml;ne olumlu cevap vermez ve babasının ilk s&ouml;z&uuml;ne itaatsizlik olarak algılarsa insaf sahibi halkın g&ouml;z&uuml;nde onun bu bahanesi ge&ccedil;ersiz sayılacaktır.</p>\r\n\r\n<p>\r\n	Bu tertiple Allah eğer ilk olarak kendisinden başkasına kulluğun nişanesi olan secdeyi caiz kılmamışsa ve diğer seferinde kulluk ve tapınma unvanında değil de ihtiram unvanında secdeye emrederse, bu iki ferman &ccedil;elişki olarak g&ouml;r&uuml;lmemelidir. Aksine emrine uymamayı bir t&uuml;r isyan olarak algılamalı ve emin olmalıyız ki İblis de bu emre uymamasından dolayı İlah&icirc; kulluk dairesinden &ccedil;ıkmıştır.</p>\r\n\r\n<p>\r\n	T&uuml;m bu s&ouml;ylenenler, Allah&rsquo;ın meleklere secde emrinden &ouml;nce kendisinden başkasına secdeyi haram kılması olasılığı &uuml;zerinedir. Ama ilgin&ccedil; olan şudur ki b&ouml;yle bir emir &ouml;nceden var olmayıp &ouml;nceki dinlerde de tanrıdan başkasına secde yasak bilinmemiştir. &Ccedil;&uuml;nk&uuml; kulluk ve tapınma unvanında değil ihtiram unvanındadır.</p>\r\n\r\n<p>\r\n	Bu esasa g&ouml;re, Yusuf (a.s)&rsquo;ın babası ve kardeşlerinin Ona secde etmeleri kabul edilemez bir iş sayılmamakta[1]. Bu delile g&ouml;re de Kuran&rsquo;da Allah&rsquo;a secde ile ilgili bir&ccedil;ok ayet bulunmasına rağmen[2], hi&ccedil;bir ayette Allah&rsquo;tan başkasına secdeyi mutlak şekilde hatta sadece ihtiram i&ccedil;in de olsa yasaklandığını g&ouml;rmemekteyiz. Allah&rsquo;tan başkasına secdenin yasaklığına delalet eden ayetler, sadece ibadet ve tapınma şaibesi i&ccedil;eren Ay, G&uuml;neş gibi şeylerle sınırlıdır.[3] Elbette sonraları ve İslam&rsquo;ın zuhuruyla birlikte secdenin yavaş&ccedil;a ihtiram &ouml;zelliğini kaybetmesinden ve ibadet ve kulluk haline b&uuml;r&uuml;nmesinden dolayı din &ouml;nderleri ve masum İmamlar (a.s) takip&ccedil;ilerini Allah&rsquo;tan başka her t&uuml;rl&uuml; şeye secdeyi yasaklamışlardır.[4] Bu alanda daha fazla bilgi i&ccedil;in 3357 Numaralı cevabı okuyabilirsiniz.</p>\r\n\r\n<p>\r\n	-----------<br />\r\n	[1] Yusuf Suresi, 100. Ayet</p>\r\n\r\n<p>\r\n	[2] İnsan suresi, 26.a; Necm suresi, 62.a; Alak suresi 19. Ayet</p>\r\n\r\n<p>\r\n	[3] Fussilet suresi, 37. Ayet; &ldquo;Yalnız O&rsquo;na (Allah&rsquo;a) kulluk ediyorsanız, ne G&uuml;neş&rsquo;e ne de Ay&rsquo;a secde edin. Onları yaratan Allah&rsquo;a secde edin.&rdquo;</p>\r\n\r\n<p>\r\n	[4] Hurri Amili, Muhammed b. El-Hasan, Vesail&rsquo;uş-Şia, C.14, S: 407-408, H. 19474, &Acirc;lu&rsquo;l-Beyt Muessesesi, Kum, 1409 h.k</p>\r\n','Allah&rsquo;tan başkasına kulluk, kabul edilemez ve yasaktır. Bunun akabinde eğer secde de Allah&rsquo;tan başkasına ibadetin nişanesi sayılırsa caiz değildir. Ama bu secde, Allah&rsquo;ın emriyle ve &ccedil;ağrısına cevap unvanında bir insan karşısında ona ihtiram i&ccedil;in olursa, haram sayılmamakla birlikte Allah&rsquo;a karşı bir &ccedil;eşit ibadet ve kulluk sayılır. Nasıl ki b&uuml;t&uuml;n melekler, iblis hari&ccedil; b&ouml;yle bir secdeyi yerine getirmişlerdir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Evet, eğer secde, İslam&rsquo;ın ortaya &ccedil;ıkış zamanında ihtiram halinden &ccedil;ıkması gibi &ouml;zel bir zaman diliminde olursa ve ibadet ve tapınmaya d&ouml;n&uuml;ş&uuml;rse o zaman insanlara hatta ihtiram unvanıyla da secde edilemez. Secdenin Allah&rsquo;tan başkasına olmasının haram kılınmasının bazı rivayetlerde ele alınmasının nedeni budur. &nbsp;Yusuf (a.s)&rsquo;in babası ve kardeşleri onun karşısında hi&ccedil;bir g&uuml;naha bulaşmadan secde etmişlerdir.','Siz sorunuzla &ouml;yle bir konuya işaret ettiniz ki Allah&rsquo;ın s&ouml;zlerinde bir &ccedil;elişkinin olduğunu ortaya koymaktadır. Ş&ouml;yle ki Allah bir taraftan kendisinden başkasına secdeyi yasaklarken diğer taraftan yasakladığı secdenin yerine getirilmesini emrediyor. Bu iki şey birbiriyle &ccedil;elişmektedir.\r\n\r\n\r\n	Bu karmaşıklığa cevap verirken &ouml;ncelikle bir soruyu ele alalım:\r\n\r\n\r\n	Eğer bir baba oğlundan, sahip olduğu ulaşım aracını uygunsuz gezilerde kullanmamasını istese ve başka bir seferde aynı ara&ccedil;la misafiri evine bırakmasını istese bu iki s&ouml;z&uuml; &ccedil;elişkili olarak değerlendirebilir miyiz? Kesinlikle cevabınız olumsuz olacaktır ve babanın bu iki s&ouml;z&uuml;nde bir &ccedil;elişki g&ouml;r&uuml;lmeyecektir. &Ccedil;&uuml;nk&uuml; &ccedil;elişki i&ccedil;in gerekli olan sekiz şartı taşımamaktadır. Buna binaen, eğer &ccedil;ocuk babasının ikinci s&ouml;z&uuml;ne olumlu cevap vermez ve babasının ilk s&ouml;z&uuml;ne itaatsizlik olarak algılarsa insaf sahibi halkın g&ouml;z&uuml;nde onun bu bahanesi ge&ccedil;ersiz sayılacaktır.\r\n\r\n\r\n	Bu tertiple Allah eğer ilk olarak kendisinden başkasına kulluğun nişanesi olan secdeyi caiz kılmamışsa ve diğer seferinde kulluk ve tapınma unvanında değil de ihtiram unvanında secdeye emrederse, bu iki ferman &ccedil;elişki olarak g&ouml;r&uuml;lmemelidir. Aksine emrine uymamayı bir t&uuml;r isyan olarak algılamalı ve emin olmalıyız ki İblis de bu emre uymamasından dolayı İlah&icirc; kulluk dairesinden &ccedil;ıkmıştır.\r\n\r\n\r\n	T&uuml;m bu s&ouml;ylenenler, Allah&rsquo;ın meleklere secde emrinden &ouml;nce kendisinden başkasına secdeyi haram kılması olasılığı &uuml;zerinedir. Ama ilgin&ccedil; olan şudur ki b&ouml;yle bir emir &ouml;nceden var olmayıp &ouml;nceki dinlerde de tanrıdan başkasına secde yasak bilinmemiştir. &Ccedil;&uuml;nk&uuml; kulluk ve tapınma unvanında değil ihtiram unvanındadır.\r\n\r\n\r\n	Bu esasa g&ouml;re, Yusuf (a.s)&rsquo;ın babası ve kardeşlerinin Ona secde etmeleri kabul edilemez bir iş sayılmamakta[1]. Bu delile g&ouml;re de Kuran&rsquo;da Allah&rsquo;a secde ile ilgili bir&ccedil;ok ayet bulunmasına rağmen[2], hi&ccedil;bir ayette Allah&rsquo;tan başkasına secdeyi mutlak şekilde hatta sadece ihtiram i&ccedil;in de olsa yasaklandığını g&ouml;rmemekteyiz. Allah&rsquo;tan başkasına secdenin yasaklığına delalet eden ayetler, sadece ibadet ve tapınma şaibesi i&ccedil;eren Ay, G&uuml;neş gibi şeylerle sınırlıdır.[3] Elbette sonraları ve İslam&rsquo;ın zuhuruyla birlikte secdenin yavaş&ccedil;a ihtiram &ouml;zelliğini kaybetmesinden ve ibadet ve kulluk haline b&uuml;r&uuml;nmesinden dolayı din &ouml;nderleri ve masum İmamlar (a.s) takip&ccedil;ilerini Allah&rsquo;tan başka her t&uuml;rl&uuml; şeye secdeyi yasaklamışlardır.[4] Bu alanda daha fazla bilgi i&ccedil;in 3357 Numaralı cevabı okuyabilirsiniz.\r\n\r\n\r\n	-----------\r\n	[1] Yusuf Suresi, 100. Ayet\r\n\r\n\r\n	[2] İnsan suresi, 26.a; Necm suresi, 62.a; Alak suresi 19. Ayet\r\n\r\n\r\n	[3] Fussilet suresi, 37. Ayet; &ldquo;Yalnız O&rsquo;na (Allah&rsquo;a) kulluk ediyorsanız, ne G&uuml;neş&rsquo;e ne de Ay&rsquo;a secde edin. Onları yaratan Allah&rsquo;a secde edin.&rdquo;\r\n\r\n\r\n	[4] Hurri Amili, Muhammed b. El-Hasan, Vesail&rsquo;uş-Şia, C.14, S: 407-408, H. 19474, &Acirc;lu&rsquo;l-Beyt Muessesesi, Kum, 1409 h.k'),(578,'tr576','<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Hi&ccedil; ş&uuml;phesiz Allah&rsquo;ın kudreti her şeyin yaratıcısı olması y&ouml;n&uuml;yle b&uuml;t&uuml;n işlerde şeytandan daha fazladır. Hz. &Acirc;dem&rsquo;in Allah&rsquo;ın buyruğuna uymayarak şeytan&rsquo;ın s&ouml;z&uuml;n&uuml; dinlemesi şeytanın s&ouml;zlerinin g&uuml;c&uuml; ve n&uuml;fusu nedeniyle değildi, şeytanın vesvesesinin sonucuydu, &ccedil;&uuml;nk&uuml; insan muhtar(irade sahibi) bir varlıktır. Kendi se&ccedil;imlerinde değişik unsurların etkisi altındadır.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Hz. &Acirc;dem&rsquo;in Allah&rsquo;ın yenmesini yasakladığı ağa&ccedil;tan yemesi, peygamberlerin masumiyetine bir zarar getirmez, zira bu bir terki evladır. Aynı zamanda oradaki yasaklama irşadi bir yasaklama idi Mevlevi bir yasaklama değil. Buna binaen Allah&rsquo;ın Mevlevi yasaklarına peygamberler hi&ccedil;bir şekilde itaatsizlik edemezler.</span></p>\r\n','<p>\r\n	Asıl cevaba ge&ccedil;meden &ouml;nce şu &uuml;&ccedil; noktaya dikkat etmemiz gerekir:</p>\r\n\r\n<p>\r\n	Şeytan vesveselerini, &Acirc;dem&rsquo;in hayrını g&ouml;zettiği ve onu sevdiği şeklinde yansıtmıştır. Bu y&uuml;zden şeytanın s&ouml;zleri ne kadar g&uuml;&ccedil;l&uuml; olursa olsun insanın iradesini ortadan kaldırdığı d&uuml;ş&uuml;ncesi doğru değildir. İnsan kendi g&uuml;c&uuml; ve imanıyla onun karşısında durabilir. Başka bir ifadeyle şeytanın vesveseleri insanı k&ouml;t&uuml; işlere mecbur etmiyor, insanın g&uuml;c&uuml; ve iradesi yok etmiyor. Her ne kadar onun karşısında durmak fazla diren&ccedil; gerektirse,&nbsp; bazen acı ve zahmetli olsa da. Her surette bu şekil vesveseler kimsenin mesuliyetini ortadan kaldırmaz. Hz. &Acirc;dem konusunda da mesuliyet ortadan kalkmadı, şeytanın &Acirc;dem&rsquo;in karşısında Allah&rsquo;a itaat etmemesi i&ccedil;in b&uuml;t&uuml;n teşviklere ve unsurlara rağmen Allah, &Acirc;dem&rsquo;i amelinden sorumlu tutmuştur.[1]</p>\r\n\r\n<p>\r\n	Şia&rsquo;nın g&ouml;r&uuml;ş&uuml;ne g&ouml;re hi&ccedil;bir peygamber g&uuml;nah işleyemez ve biliyoruz ki Hz. &Acirc;dem ilahi bir peygamberdir. Bu y&uuml;zden kuranda peygamberlere nispet edilen isyan her zaman i&ccedil;in nispi bir isyandır. Yani terki evladır, mutlak bir g&uuml;nah değil.&nbsp;&nbsp;&nbsp;&nbsp; Mutlak g&uuml;nah; yasaklanan, haram olan ve Allah&rsquo;ın kesin buyruğuna muhalefet etmektir ve her t&uuml;rl&uuml; vacibi yerine getirme ve haramdan ka&ccedil;ınmayı kapsar. Nispi g&uuml;nah ise; b&uuml;y&uuml;k bir şahsın kendi b&uuml;y&uuml;kl&uuml;ğ&uuml;ne ve makamına uymayan bir amel yapmasıdır. Bazı zamanlar b&uuml;y&uuml;k insanlar i&ccedil;in mubah olan veya hatta m&uuml;stehap olan bir şeyi yapmak uygun değildir bu şekilde olan amel nispi g&uuml;nah sayılır.</p>\r\n\r\n<p>\r\n	&Ouml;rneğin: dindar ve zengin biri yardımcı olmak i&ccedil;in k&uuml;&ccedil;&uuml;k bir miktar para bağışlaması hi&ccedil; ş&uuml;phesiz ne kadar az olursa olsun haram bir iş değildir hatta m&uuml;stehaptır. Ama bunu duyan herkes onu kınar sanki haram bir iş yapmış gibi bunun nedeni ise insanların g&ouml;z&uuml;nde dindar bir zenginin daha fazla yardım etmesi gerektiği beklentisidir. Bu y&uuml;zden dolayı b&uuml;y&uuml;k insanların eylemleri &acirc;lemlerin rabbinin katında kendi konumlarıyla değerlendirilir. Hatta bazen, isyan ve g&uuml;nah tabiri kullanılır. &Ouml;rneğin: normal insanlar i&ccedil;in bir namaz, &ouml;zel olabilir ama aynı namaz ger&ccedil;ek evliyalar i&ccedil;in g&uuml;nah sayılabilir &ccedil;&uuml;nk&uuml; evliyalar i&ccedil;in ibadet halindeyken bir an bile gaflet etmeleri onlara yakışmaz, ilim ve takva konumları nazara alındığında ibadet anında Allah&rsquo;ın celal ve cemal sıfatlarında gark olmaları gerekir.</p>\r\n\r\n<p>\r\n	İbadet dışındaki amellerinde de b&ouml;yledirler ve Onlar bu konumları g&ouml;z &ouml;n&uuml;nde bulundurularak değerlendirilirler. Bu delillere binaen eğer terki evlada bulunurlarsa Allah&rsquo;ın kınamasına uğrarlar.[2]</p>\r\n\r\n<p>\r\n	Bu nedenle Hz. &Acirc;dem&rsquo;in &ldquo;yasak ağa&ccedil;&rdquo;tan men edilme nedeni haram olduğu i&ccedil;in değil, terki evla olduğu i&ccedil;indi. Ama Hz. &Acirc;dem&rsquo;in konumu g&ouml;z &ouml;n&uuml;nde bulundurulduğunda &ouml;nemliydi ve buna m&uuml;rtekip olduğunda(her ne kadar haram olmasa da) Allah tarafından cezalandırılmasına sebep oldu. &Acirc;dem&rsquo;in yasaklanmış ağa&ccedil;tan men edilmesi Mevlevi yasak değil de irşadı yasak olduğu ihtimalide mevcuttur.</p>\r\n\r\n<p>\r\n	A&ccedil;ıklama:&nbsp; Allah Te&acirc;la bazen bir şeyi yasakladığında bunu insanın iradesinin sahibi unvanıyla yapar. B&uuml;t&uuml;n insanlara bu emre itaat etmek gerekli olur.&nbsp; Bu şekildeki yasaklamaya &ldquo;Mevlevi yasaklama&rdquo; denir ama bazı zamanlarda bir şeyden men ettiğinde insana sadece bu amelin menfi etkileri olduğunu s&ouml;yler doktorun hastasına bazı zararlı yemeklerden perhiz etmesini istediği gibi ş&uuml;phe yok ki eğer hasta doktorun tavsiyesine uymazsa doktora hakaret etmiş veya k&uuml;&ccedil;&uuml;msemiş olmaz. Ama doktorun tavsiyesine ve y&ouml;nlendirmesine uymayarak kendini zahmete sokmuş olur.</p>\r\n\r\n<p>\r\n	Hz. &Acirc;dem kıssasında da Allah ş&ouml;yle buyurmuştur; yasak ağa&ccedil;tan yemenin neticesi cennetten &ccedil;ıkarılmak ve zahmete du&ccedil;ar olmaktır. Bu bir ferman değil irşat tır ve bu yolla Hz. &Acirc;dem isyan ve ger&ccedil;ek g&uuml;naha m&uuml;rtekip olmuş değildir sadece irşada muhalefet etmiştir.[3]</p>\r\n\r\n<p>\r\n	Ayrıca başka bir ayette şeytan g&uuml;nah ve zulm&uuml; sadece insanlara nispet edip kendinden beri kılmıştır ve kendisini tam anlamıyla tarafsız ilan etmiştir.[4] Şeytan kıyamet g&uuml;n&uuml;nde insanlara ş&ouml;yle hitap eder: Allah size ger&ccedil;ek olan bir s&ouml;z verdi ve bense size batıl bir s&ouml;z verdim, s&ouml;z&uuml;mde durmadım ama sizi saptırmak i&ccedil;in mecbur etmedim, siz kendi iradenizle benim davetime icabet ettiniz &ouml;yleyse beni kınamayın kendinizi kınayın.[5]</p>\r\n\r\n<p>\r\n	Başka bir ayette de ş&ouml;yle buyuruyor: kendi istekleriyle sana uyanlar dışında kesin olarak sen benim kulları mamusallat olamayacaksın[6]</p>\r\n\r\n<p>\r\n	SONU&Ccedil;: zikir ettiklerimiz dikkate alındığında ş&ouml;yle diyebiliriz: ş&uuml;phesiz Allah&rsquo;ın kudreti şeytandan fazladır. Zira şeytan, Allah&rsquo;ın mahl&ucirc;kudur ve yaratılanın kudreti yaratandan daha fazla olamaz. Buna binaen Hz. &Acirc;dem(a.s)&rsquo;in yasak ağa&ccedil;tan yemesi şeytanın s&ouml;z&uuml;n&uuml;n g&uuml;c&uuml; ve n&uuml;fuzundan değildir. Vesveselerin sonucunda muvaffak olmuştur. Belirtildiği &uuml;zere bu sadece bir terki evladır ve kıyamet g&uuml;n&uuml;nde de insanlar kendi iradeleriyle itaatsizlik ettikleri i&ccedil;in hesaba &ccedil;ekileceklerdir.</p>\r\n\r\n<p>\r\n	Bu s&ouml;ylenilenler ışığında şeytanın ve Allah&rsquo;ın kelamının g&uuml;c&uuml;n&uuml; kıyaslamamız yanlıştır. Allah&rsquo;ın kudreti b&uuml;t&uuml;n kudretlerin &uuml;zerindedir. Ama insan kendi iradesiyle fiili ger&ccedil;ekleştirir.<br />\r\n	------------</p>\r\n\r\n<p>\r\n	[1]Mekarim şirazi, Nasır, Numune tefsiri, 6.c, 120.s.</p>\r\n\r\n<p>\r\n	[2] Terki evla dan maksat insanın en iyi olanı bırakıp iyi olana veya mubah olana y&ouml;nelmesidir.</p>\r\n\r\n<p>\r\n	[3] Mekarim şirazi, Nasır, Numune tefsiri, 6.c, 123-124-125.s.</p>\r\n\r\n<p>\r\n	[4] Tabatabayi, Muhammet H&uuml;seyin, El-mizan tevsiri, Terc&uuml;me: Musevi Hemedani, 8.c, s.48.</p>\r\n\r\n<p>\r\n	[5] İbrahim suresi:22.</p>\r\n\r\n<p>\r\n	[6] Hicr suresi:24.</p>\r\n','Hi&ccedil; ş&uuml;phesiz Allah&rsquo;ın kudreti her şeyin yaratıcısı olması y&ouml;n&uuml;yle b&uuml;t&uuml;n işlerde şeytandan daha fazladır. Hz. &Acirc;dem&rsquo;in Allah&rsquo;ın buyruğuna uymayarak şeytan&rsquo;ın s&ouml;z&uuml;n&uuml; dinlemesi şeytanın s&ouml;zlerinin g&uuml;c&uuml; ve n&uuml;fusu nedeniyle değildi, şeytanın vesvesesinin sonucuydu, &ccedil;&uuml;nk&uuml; insan muhtar(irade sahibi) bir varlıktır. Kendi se&ccedil;imlerinde değişik unsurların etkisi altındadır.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Hz. &Acirc;dem&rsquo;in Allah&rsquo;ın yenmesini yasakladığı ağa&ccedil;tan yemesi, peygamberlerin masumiyetine bir zarar getirmez, zira bu bir terki evladır. Aynı zamanda oradaki yasaklama irşadi bir yasaklama idi Mevlevi bir yasaklama değil. Buna binaen Allah&rsquo;ın Mevlevi yasaklarına peygamberler hi&ccedil;bir şekilde itaatsizlik edemezler.','Asıl cevaba ge&ccedil;meden &ouml;nce şu &uuml;&ccedil; noktaya dikkat etmemiz gerekir:\r\n\r\n\r\n	Şeytan vesveselerini, &Acirc;dem&rsquo;in hayrını g&ouml;zettiği ve onu sevdiği şeklinde yansıtmıştır. Bu y&uuml;zden şeytanın s&ouml;zleri ne kadar g&uuml;&ccedil;l&uuml; olursa olsun insanın iradesini ortadan kaldırdığı d&uuml;ş&uuml;ncesi doğru değildir. İnsan kendi g&uuml;c&uuml; ve imanıyla onun karşısında durabilir. Başka bir ifadeyle şeytanın vesveseleri insanı k&ouml;t&uuml; işlere mecbur etmiyor, insanın g&uuml;c&uuml; ve iradesi yok etmiyor. Her ne kadar onun karşısında durmak fazla diren&ccedil; gerektirse,&nbsp; bazen acı ve zahmetli olsa da. Her surette bu şekil vesveseler kimsenin mesuliyetini ortadan kaldırmaz. Hz. &Acirc;dem konusunda da mesuliyet ortadan kalkmadı, şeytanın &Acirc;dem&rsquo;in karşısında Allah&rsquo;a itaat etmemesi i&ccedil;in b&uuml;t&uuml;n teşviklere ve unsurlara rağmen Allah, &Acirc;dem&rsquo;i amelinden sorumlu tutmuştur.[1]\r\n\r\n\r\n	Şia&rsquo;nın g&ouml;r&uuml;ş&uuml;ne g&ouml;re hi&ccedil;bir peygamber g&uuml;nah işleyemez ve biliyoruz ki Hz. &Acirc;dem ilahi bir peygamberdir. Bu y&uuml;zden kuranda peygamberlere nispet edilen isyan her zaman i&ccedil;in nispi bir isyandır. Yani terki evladır, mutlak bir g&uuml;nah değil.&nbsp;&nbsp;&nbsp;&nbsp; Mutlak g&uuml;nah; yasaklanan, haram olan ve Allah&rsquo;ın kesin buyruğuna muhalefet etmektir ve her t&uuml;rl&uuml; vacibi yerine getirme ve haramdan ka&ccedil;ınmayı kapsar. Nispi g&uuml;nah ise; b&uuml;y&uuml;k bir şahsın kendi b&uuml;y&uuml;kl&uuml;ğ&uuml;ne ve makamına uymayan bir amel yapmasıdır. Bazı zamanlar b&uuml;y&uuml;k insanlar i&ccedil;in mubah olan veya hatta m&uuml;stehap olan bir şeyi yapmak uygun değildir bu şekilde olan amel nispi g&uuml;nah sayılır.\r\n\r\n\r\n	&Ouml;rneğin: dindar ve zengin biri yardımcı olmak i&ccedil;in k&uuml;&ccedil;&uuml;k bir miktar para bağışlaması hi&ccedil; ş&uuml;phesiz ne kadar az olursa olsun haram bir iş değildir hatta m&uuml;stehaptır. Ama bunu duyan herkes onu kınar sanki haram bir iş yapmış gibi bunun nedeni ise insanların g&ouml;z&uuml;nde dindar bir zenginin daha fazla yardım etmesi gerektiği beklentisidir. Bu y&uuml;zden dolayı b&uuml;y&uuml;k insanların eylemleri &acirc;lemlerin rabbinin katında kendi konumlarıyla değerlendirilir. Hatta bazen, isyan ve g&uuml;nah tabiri kullanılır. &Ouml;rneğin: normal insanlar i&ccedil;in bir namaz, &ouml;zel olabilir ama aynı namaz ger&ccedil;ek evliyalar i&ccedil;in g&uuml;nah sayılabilir &ccedil;&uuml;nk&uuml; evliyalar i&ccedil;in ibadet halindeyken bir an bile gaflet etmeleri onlara yakışmaz, ilim ve takva konumları nazara alındığında ibadet anında Allah&rsquo;ın celal ve cemal sıfatlarında gark olmaları gerekir.\r\n\r\n\r\n	İbadet dışındaki amellerinde de b&ouml;yledirler ve Onlar bu konumları g&ouml;z &ouml;n&uuml;nde bulundurularak değerlendirilirler. Bu delillere binaen eğer terki evlada bulunurlarsa Allah&rsquo;ın kınamasına uğrarlar.[2]\r\n\r\n\r\n	Bu nedenle Hz. &Acirc;dem&rsquo;in &ldquo;yasak ağa&ccedil;&rdquo;tan men edilme nedeni haram olduğu i&ccedil;in değil, terki evla olduğu i&ccedil;indi. Ama Hz. &Acirc;dem&rsquo;in konumu g&ouml;z &ouml;n&uuml;nde bulundurulduğunda &ouml;nemliydi ve buna m&uuml;rtekip olduğunda(her ne kadar haram olmasa da) Allah tarafından cezalandırılmasına sebep oldu. &Acirc;dem&rsquo;in yasaklanmış ağa&ccedil;tan men edilmesi Mevlevi yasak değil de irşadı yasak olduğu ihtimalide mevcuttur.\r\n\r\n\r\n	A&ccedil;ıklama:&nbsp; Allah Te&acirc;la bazen bir şeyi yasakladığında bunu insanın iradesinin sahibi unvanıyla yapar. B&uuml;t&uuml;n insanlara bu emre itaat etmek gerekli olur.&nbsp; Bu şekildeki yasaklamaya &ldquo;Mevlevi yasaklama&rdquo; denir ama bazı zamanlarda bir şeyden men ettiğinde insana sadece bu amelin menfi etkileri olduğunu s&ouml;yler doktorun hastasına bazı zararlı yemeklerden perhiz etmesini istediği gibi ş&uuml;phe yok ki eğer hasta doktorun tavsiyesine uymazsa doktora hakaret etmiş veya k&uuml;&ccedil;&uuml;msemiş olmaz. Ama doktorun tavsiyesine ve y&ouml;nlendirmesine uymayarak kendini zahmete sokmuş olur.\r\n\r\n\r\n	Hz. &Acirc;dem kıssasında da Allah ş&ouml;yle buyurmuştur; yasak ağa&ccedil;tan yemenin neticesi cennetten &ccedil;ıkarılmak ve zahmete du&ccedil;ar olmaktır. Bu bir ferman değil irşat tır ve bu yolla Hz. &Acirc;dem isyan ve ger&ccedil;ek g&uuml;naha m&uuml;rtekip olmuş değildir sadece irşada muhalefet etmiştir.[3]\r\n\r\n\r\n	Ayrıca başka bir ayette şeytan g&uuml;nah ve zulm&uuml; sadece insanlara nispet edip kendinden beri kılmıştır ve kendisini tam anlamıyla tarafsız ilan etmiştir.[4] Şeytan kıyamet g&uuml;n&uuml;nde insanlara ş&ouml;yle hitap eder: Allah size ger&ccedil;ek olan bir s&ouml;z verdi ve bense size batıl bir s&ouml;z verdim, s&ouml;z&uuml;mde durmadım ama sizi saptırmak i&ccedil;in mecbur etmedim, siz kendi iradenizle benim davetime icabet ettiniz &ouml;yleyse beni kınamayın kendinizi kınayın.[5]\r\n\r\n\r\n	Başka bir ayette de ş&ouml;yle buyuruyor: kendi istekleriyle sana uyanlar dışında kesin olarak sen benim kulları mamusallat olamayacaksın[6]\r\n\r\n\r\n	SONU&Ccedil;: zikir ettiklerimiz dikkate alındığında ş&ouml;yle diyebiliriz: ş&uuml;phesiz Allah&rsquo;ın kudreti şeytandan fazladır. Zira şeytan, Allah&rsquo;ın mahl&ucirc;kudur ve yaratılanın kudreti yaratandan daha fazla olamaz. Buna binaen Hz. &Acirc;dem(a.s)&rsquo;in yasak ağa&ccedil;tan yemesi şeytanın s&ouml;z&uuml;n&uuml;n g&uuml;c&uuml; ve n&uuml;fuzundan değildir. Vesveselerin sonucunda muvaffak olmuştur. Belirtildiği &uuml;zere bu sadece bir terki evladır ve kıyamet g&uuml;n&uuml;nde de insanlar kendi iradeleriyle itaatsizlik ettikleri i&ccedil;in hesaba &ccedil;ekileceklerdir.\r\n\r\n\r\n	Bu s&ouml;ylenilenler ışığında şeytanın ve Allah&rsquo;ın kelamının g&uuml;c&uuml;n&uuml; kıyaslamamız yanlıştır. Allah&rsquo;ın kudreti b&uuml;t&uuml;n kudretlerin &uuml;zerindedir. Ama insan kendi iradesiyle fiili ger&ccedil;ekleştirir.\r\n	------------\r\n\r\n\r\n	[1]Mekarim şirazi, Nasır, Numune tefsiri, 6.c, 120.s.\r\n\r\n\r\n	[2] Terki evla dan maksat insanın en iyi olanı bırakıp iyi olana veya mubah olana y&ouml;nelmesidir.\r\n\r\n\r\n	[3] Mekarim şirazi, Nasır, Numune tefsiri, 6.c, 123-124-125.s.\r\n\r\n\r\n	[4] Tabatabayi, Muhammet H&uuml;seyin, El-mizan tevsiri, Terc&uuml;me: Musevi Hemedani, 8.c, s.48.\r\n\r\n\r\n	[5] İbrahim suresi:22.\r\n\r\n\r\n	[6] Hicr suresi:24.'),(579,'tr575','<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">İslam, insan ilişkilerini d&uuml;zenlemek i&ccedil;in gelmiştir. Kanunlar &uuml;zerine kurulu olan Medinet&uuml;&rsquo;n Nebiy&rsquo;de insan ilişkileri belli bir d&uuml;zen i&ccedil;indeydi. Ve Şehid Sadr&rsquo;ın (r.a) deyimiyle İslam, bu mananın ger&ccedil;ekleşmesi i&ccedil;in iki tedbir d&uuml;ş&uuml;nm&uuml;şt&uuml;r. Biri kanunun icrasına nezaret eden dış tedbirler, diğeri ise insanın i&ccedil;inde kendisini uymakla y&uuml;k&uuml;ml&uuml; hissetiği i&ccedil; ve değersel tedbirlerdir. Maalesef M&uuml;sl&uuml;man toplumlar, din ve dini manaların hakikatlarından uzaklaştıklarından d&uuml;zenli ve kurallara uyan bir toplum olarak tanınmamıştır. Batı d&uuml;nyasında g&ouml;rd&uuml;ğ&uuml;m&uuml;z medeniyet ise bazı tesad&uuml;flerin sonucunda ortaya &ccedil;ıkmıştır. <span>&nbsp;&nbsp;&nbsp;</span><span>&nbsp;</span><span>&nbsp;</span><span>&nbsp;&nbsp;</span></span></p>\r\n','<div class=\"quest-content\" id=\"A4_1\">\r\n	<p>\r\n		<span style=\"; FONT-SIZE: 10pt\">Burada &uuml;zerinde &ouml;nemle durulması gereken nokta şudur: İslam insanların arasındaki ilişkileri d&uuml;zenlemek i&ccedil;in gelmiştir. Medinet&uuml;&rsquo;n Nebiy, kanunlar &uuml;zerine kurulu topluma en g&uuml;zel &ouml;rnekti. Orada insanların b&uuml;t&uuml;n ilişkileri belli bir d&uuml;zen i&ccedil;indeydi. Ve Şehid Sadr&rsquo;ın (r.a) deyimiyle İslam bu mananın ger&ccedil;ekleşmesi i&ccedil;in iki tedbir d&uuml;ş&uuml;nm&uuml;şt&uuml;r. Biri kanunun icrasına nezaret eden dış tedbirler, diğeri ise insanın kendi i&ccedil;inde uymakla y&uuml;k&uuml;ml&uuml; hissetiği i&ccedil; ve değersel tedbirlerdir. Maalesef M&uuml;sl&uuml;man toplumlar, şu anda a&ccedil;ıklamaya fırsat bulamadığımız nedenlerden dolayı din ve dini manaların hakikatlarından uzaklaştıkları i&ccedil;in dindar toplum kanunlara uyan bir toplum olarak tanınmamıştır. Bunun karşısında yer alan batının bug&uuml;n ulaştığı yer ise şu tesad&uuml;flerin neticesinde ortaya &ccedil;ıktı: R&ouml;nesans d&ouml;neminde (ondan &ouml;nce M&uuml;sl&uuml;manlarla Hıristiyanlar arasında kanlı savaşların yaşandığı ha&ccedil;lı seferleri vardı) İslam k&uuml;lt&uuml;r&uuml;yle tanışan batılılar M&uuml;sl&uuml;manların ileri medeniyetiyle tanıştıktan sonra &lsquo;B&ouml;yle bir medeniyet nasıl ortaya &ccedil;ıktı?&rsquo; diye kendilerinden sormaya başladılar. İşte bu merhaleden sonra batı d&uuml;nyasında medeniyet ve ona ait konular ele alınmaya başlandı. G&uuml;n&uuml;m&uuml;zde batı toplumlarının kanunlara uyan bir toplum olması ger&ccedil;ekte r&ouml;nesanstan sonra gelişen olayların sonucudur. Ancak dinden uzak toplumlar yalnızca dış g&uuml;vencelerden faydalanırlar. Yani siz sadece her şeyin dış y&uuml;z&uuml;ne bakarsınız. Batının dinden uzak toplumları sadece kanunlara uyarlar. Onların kanuna uymasının nedeni kanuna nezaret eden ve koruyan kimselerin, onu sıkı bir şekilde uygulamalarından kaynaklanır. Bu y&uuml;zden bir yerde bu sıkı uygulama kalktığında kanunda oradan kalkar. &Ouml;rneğin onların trafik kanunlarına bizden &ccedil;ok daha iyi uydukları s&ouml;ylenip durur. Evet bu doğrudur, nedeni ise trafik kurallarının oralarda daha sıkı bir şekilde uygulanmasıdır. Bu da ister istemez peşinden toplumsal bir nezareti getirmektedir. Mesela bazı &uuml;lkelerde ne mobese ne de polis olmasına rağmen halk kurallara uymaktadır. Bunun nedeni sorulunca diyorlar ki: Bir kişi kırmızı ışıkta ge&ccedil;se veya başka bir hata yapsa etrafta olan mağazacı, yaya vs. kimselerden en az on kişi polise ihbarda bulunur, hata yapanın arabasının plakasını vererek bir kuralın &ccedil;iğnendiğini bildirirler. O da ağır bir ceza alır. &Ccedil;&uuml;nk&uuml; oranın kanunu diyor ki, aksi ispat edilmediği s&uuml;rece iddia sahibinin iddiası ge&ccedil;erlidir. Yani bir ara&ccedil; kırmızı ışıkta ge&ccedil;tiğinde ihbarında bulunulursa ona hemen ceza kesilir. S&uuml;r&uuml;c&uuml; ise kırmızıdan ge&ccedil;mediğini ispat edebilirse ceza almaz. Genellikle s&uuml;r&uuml;c&uuml; iddiasını ispat edemez, ceza da bir s&uuml;re sonra daha da ağırlaşır ve iki katına &ccedil;ıkar. B&ouml;yle bir ortamda halk, kurallara uyma gereğini hisseder. Ancak kurallara b&ouml;yle uymanın pek garantisi yoktur. &Ccedil;&uuml;nk&uuml; onların hesabı maddiyat &uuml;zerinedir. Bu y&uuml;zden &ouml;rneğin kar yağışının &ccedil;ok yoğun olduğu bir kış mevsiminde Avrupaya giderseniz ş&ouml;yle bir sahneyle karşılaşabilirsiniz: Kar yolları kapamış, buzlanma var, herkes kırmızı ışıkta arka arkaya dizilmiş. Ama uzun bir bekleyişten sonra saatlerine bakıyor ve işlerine ge&ccedil; kaldıklarını d&uuml;ş&uuml;n&uuml;yorlar. Sonra bir bakıyorsunuz bu kuralcı insanlar yasağı delmeye başlıyorlar. Neden? &Ccedil;&uuml;nk&uuml; ş&ouml;yle bir hesap yapıyorlar: Eğer kırmızı ışıkta ge&ccedil;erlerse 50 dolar ceza &ouml;deyecekler, ama işe ge&ccedil; kalırlarsa 100 dolar kaybedecekler. Burada su&ccedil;u işlemek ve işlerine yetişmek onların daha &ccedil;ok işlerine gelmektedir. Yani ger&ccedil;ekte her şey d&uuml;nyevi k&acirc;r ve zarar &uuml;zerinde şekillenmiştir. İslamın istediği ama M&uuml;sl&uuml;man toplumlarda yerleştirmeye fazla muvaffak olamadığımız husus insanların kendilerini kanunlara karşı y&uuml;k&uuml;ml&uuml; hissettiği kanunlara uyan bir toplumun yetiştirilmesidir. Ancak bunu polise veya mahkemelere g&uuml;venerek değil, herkesin bunlardan daha &uuml;st&uuml;n olan Allah&rsquo;ın hazır ve nazırlığını g&ouml;z &ouml;n&uuml;ne alarak yapmasını istemektedir. İlahi g&ouml;zetime inanan kimse davranışlarına dikkat eder. B&ouml;yle olursa yeniden İslamın y&uuml;kselişine şahid oluruz. Nitekim Peygamberimizin d&ouml;neminde &ccedil;ok &ccedil;ok aşağıda olan bedevi bir toplum, on yıl i&ccedil;inde Peygamberimizin (s.a.a) eğitimi neticesinde Medinet&uuml;&rsquo;r-Resul&rsquo;&uuml;n ulaştığı nokta, oluşan şartlar ve ortamlar ve yetişen insan g&uuml;c&uuml; herkesi hayrete d&uuml;ş&uuml;rm&uuml;şt&uuml;r.&nbsp;<span>&nbsp;</span><span>&nbsp;</span><span>&nbsp;</span><span>&nbsp;</span><span>&nbsp;</span><span>&nbsp;</span><span>&nbsp;&nbsp;</span><span>&nbsp;</span><span>&nbsp;</span><span>&nbsp;</span><span>&nbsp;</span><span>&nbsp;</span><span>&nbsp;</span><span>&nbsp;</span><span>&nbsp;&nbsp;</span><span>&nbsp;</span></span></p>\r\n</div>\r\n','İslam, insan ilişkilerini d&uuml;zenlemek i&ccedil;in gelmiştir. Kanunlar &uuml;zerine kurulu olan Medinet&uuml;&rsquo;n Nebiy&rsquo;de insan ilişkileri belli bir d&uuml;zen i&ccedil;indeydi. Ve Şehid Sadr&rsquo;ın (r.a) deyimiyle İslam, bu mananın ger&ccedil;ekleşmesi i&ccedil;in iki tedbir d&uuml;ş&uuml;nm&uuml;şt&uuml;r. Biri kanunun icrasına nezaret eden dış tedbirler, diğeri ise insanın i&ccedil;inde kendisini uymakla y&uuml;k&uuml;ml&uuml; hissetiği i&ccedil; ve değersel tedbirlerdir. Maalesef M&uuml;sl&uuml;man toplumlar, din ve dini manaların hakikatlarından uzaklaştıklarından d&uuml;zenli ve kurallara uyan bir toplum olarak tanınmamıştır. Batı d&uuml;nyasında g&ouml;rd&uuml;ğ&uuml;m&uuml;z medeniyet ise bazı tesad&uuml;flerin sonucunda ortaya &ccedil;ıkmıştır. &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;','Burada &uuml;zerinde &ouml;nemle durulması gereken nokta şudur: İslam insanların arasındaki ilişkileri d&uuml;zenlemek i&ccedil;in gelmiştir. Medinet&uuml;&rsquo;n Nebiy, kanunlar &uuml;zerine kurulu topluma en g&uuml;zel &ouml;rnekti. Orada insanların b&uuml;t&uuml;n ilişkileri belli bir d&uuml;zen i&ccedil;indeydi. Ve Şehid Sadr&rsquo;ın (r.a) deyimiyle İslam bu mananın ger&ccedil;ekleşmesi i&ccedil;in iki tedbir d&uuml;ş&uuml;nm&uuml;şt&uuml;r. Biri kanunun icrasına nezaret eden dış tedbirler, diğeri ise insanın kendi i&ccedil;inde uymakla y&uuml;k&uuml;ml&uuml; hissetiği i&ccedil; ve değersel tedbirlerdir. Maalesef M&uuml;sl&uuml;man toplumlar, şu anda a&ccedil;ıklamaya fırsat bulamadığımız nedenlerden dolayı din ve dini manaların hakikatlarından uzaklaştıkları i&ccedil;in dindar toplum kanunlara uyan bir toplum olarak tanınmamıştır. Bunun karşısında yer alan batının bug&uuml;n ulaştığı yer ise şu tesad&uuml;flerin neticesinde ortaya &ccedil;ıktı: R&ouml;nesans d&ouml;neminde (ondan &ouml;nce M&uuml;sl&uuml;manlarla Hıristiyanlar arasında kanlı savaşların yaşandığı ha&ccedil;lı seferleri vardı) İslam k&uuml;lt&uuml;r&uuml;yle tanışan batılılar M&uuml;sl&uuml;manların ileri medeniyetiyle tanıştıktan sonra &lsquo;B&ouml;yle bir medeniyet nasıl ortaya &ccedil;ıktı?&rsquo; diye kendilerinden sormaya başladılar. İşte bu merhaleden sonra batı d&uuml;nyasında medeniyet ve ona ait konular ele alınmaya başlandı. G&uuml;n&uuml;m&uuml;zde batı toplumlarının kanunlara uyan bir toplum olması ger&ccedil;ekte r&ouml;nesanstan sonra gelişen olayların sonucudur. Ancak dinden uzak toplumlar yalnızca dış g&uuml;vencelerden faydalanırlar. Yani siz sadece her şeyin dış y&uuml;z&uuml;ne bakarsınız. Batının dinden uzak toplumları sadece kanunlara uyarlar. Onların kanuna uymasının nedeni kanuna nezaret eden ve koruyan kimselerin, onu sıkı bir şekilde uygulamalarından kaynaklanır. Bu y&uuml;zden bir yerde bu sıkı uygulama kalktığında kanunda oradan kalkar. &Ouml;rneğin onların trafik kanunlarına bizden &ccedil;ok daha iyi uydukları s&ouml;ylenip durur. Evet bu doğrudur, nedeni ise trafik kurallarının oralarda daha sıkı bir şekilde uygulanmasıdır. Bu da ister istemez peşinden toplumsal bir nezareti getirmektedir. Mesela bazı &uuml;lkelerde ne mobese ne de polis olmasına rağmen halk kurallara uymaktadır. Bunun nedeni sorulunca diyorlar ki: Bir kişi kırmızı ışıkta ge&ccedil;se veya başka bir hata yapsa etrafta olan mağazacı, yaya vs. kimselerden en az on kişi polise ihbarda bulunur, hata yapanın arabasının plakasını vererek bir kuralın &ccedil;iğnendiğini bildirirler. O da ağır bir ceza alır. &Ccedil;&uuml;nk&uuml; oranın kanunu diyor ki, aksi ispat edilmediği s&uuml;rece iddia sahibinin iddiası ge&ccedil;erlidir. Yani bir ara&ccedil; kırmızı ışıkta ge&ccedil;tiğinde ihbarında bulunulursa ona hemen ceza kesilir. S&uuml;r&uuml;c&uuml; ise kırmızıdan ge&ccedil;mediğini ispat edebilirse ceza almaz. Genellikle s&uuml;r&uuml;c&uuml; iddiasını ispat edemez, ceza da bir s&uuml;re sonra daha da ağırlaşır ve iki katına &ccedil;ıkar. B&ouml;yle bir ortamda halk, kurallara uyma gereğini hisseder. Ancak kurallara b&ouml;yle uymanın pek garantisi yoktur. &Ccedil;&uuml;nk&uuml; onların hesabı maddiyat &uuml;zerinedir. Bu y&uuml;zden &ouml;rneğin kar yağışının &ccedil;ok yoğun olduğu bir kış mevsiminde Avrupaya giderseniz ş&ouml;yle bir sahneyle karşılaşabilirsiniz: Kar yolları kapamış, buzlanma var, herkes kırmızı ışıkta arka arkaya dizilmiş. Ama uzun bir bekleyişten sonra saatlerine bakıyor ve işlerine ge&ccedil; kaldıklarını d&uuml;ş&uuml;n&uuml;yorlar. Sonra bir bakıyorsunuz bu kuralcı insanlar yasağı delmeye başlıyorlar. Neden? &Ccedil;&uuml;nk&uuml; ş&ouml;yle bir hesap yapıyorlar: Eğer kırmızı ışıkta ge&ccedil;erlerse 50 dolar ceza &ouml;deyecekler, ama işe ge&ccedil; kalırlarsa 100 dolar kaybedecekler. Burada su&ccedil;u işlemek ve işlerine yetişmek onların daha &ccedil;ok işlerine gelmektedir. Yani ger&ccedil;ekte her şey d&uuml;nyevi k&acirc;r ve zarar &uuml;zerinde şekillenmiştir. İslamın istediği ama M&uuml;sl&uuml;man toplumlarda yerleştirmeye fazla muvaffak olamadığımız husus insanların kendilerini kanunlara karşı y&uuml;k&uuml;ml&uuml; hissettiği kanunlara uyan bir toplumun yetiştirilmesidir. Ancak bunu polise veya mahkemelere g&uuml;venerek değil, herkesin bunlardan daha &uuml;st&uuml;n olan Allah&rsquo;ın hazır ve nazırlığını g&ouml;z &ouml;n&uuml;ne alarak yapmasını istemektedir. İlahi g&ouml;zetime inanan kimse davranışlarına dikkat eder. B&ouml;yle olursa yeniden İslamın y&uuml;kselişine şahid oluruz. Nitekim Peygamberimizin d&ouml;neminde &ccedil;ok &ccedil;ok aşağıda olan bedevi bir toplum, on yıl i&ccedil;inde Peygamberimizin (s.a.a) eğitimi neticesinde Medinet&uuml;&rsquo;r-Resul&rsquo;&uuml;n ulaştığı nokta, oluşan şartlar ve ortamlar ve yetişen insan g&uuml;c&uuml; herkesi hayrete d&uuml;ş&uuml;rm&uuml;şt&uuml;r.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;'),(580,'tr574','<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Tilavet, ilahi niyetle, &uuml;zerinde d&uuml;ş&uuml;nmeyle ve amelle birlikte olursa kendiliğinden Kur&rsquo;an&rsquo;ın cezzabiyetini artırır ve insanı ona bağlar.</span></p>\r\n','<p>\r\n	İmam Sadık&rsquo;tan (a.s) rivayet edilen bir hadis, ebedi kurtuluşun gen&ccedil;likte Kur&rsquo;an&rsquo;la i&ccedil; i&ccedil;e olmanın neticesinde ger&ccedil;ekleşeceğini bildirir: &lsquo;İmanlı gen&ccedil; Kur&rsquo;an tilavet ederse, Kur&rsquo;an onun etine ve kanına karışır, Allah onu meleklerin safına &ccedil;ıkarır ve Kur&rsquo;an onun kıyamette koruyucusu olur... Kim bu işte daha fazla zorluğa d&uuml;şse m&uuml;kafatıda daha fazla olur.&rsquo;[1]</p>\r\n\r\n<p>\r\n	Ancak Kur&rsquo;an&rsquo;ın maneviyatından pay almak i&ccedil;in bazı şartlara riayet etmek gerekir. Onlarında en &ouml;nemlisi takvalı olmaktır. İnsan her zaman Kur&rsquo;an&rsquo;la iki y&ouml;nl&uuml; irtibatta olmalı ve Kur&rsquo;an&rsquo;dan aldığı her tavsiyeye amel ederek maneviyatta ilerlemenin ve Kur&rsquo;an&rsquo;ın diğer n&uuml;ktelerinden faydalanmanın zeminini hazırlamalıdır. Yoksa Kur&rsquo;an&rsquo;ın tavsiyelerini bilmek ve onu okumak yalnız başına yeterli değildir.</p>\r\n\r\n<p>\r\n	Kur&rsquo;an&rsquo;ın bu konudaki şu ayetlerine dikkat edin:</p>\r\n\r\n<p>\r\n	1-&lsquo;Biz, Kur&#39;an&#39;dan, m&uuml;minlere şifa ve rahmet olan ayetleri indiriyoruz ve bunlar, zalimlerin ziyanlarından başka bir şeyi artırmaz.&rsquo;[2]</p>\r\n\r\n<p>\r\n	2-&lsquo;De ki: O, inananlara doğru yolu g&ouml;sterir ve şifadır; inanmayanlarınsa kulaklarında ağırlık var ve Kur&#39;an, onları k&ouml;r etmede; sanki onlara pek uzak bir yerden nida edilmede.&lsquo;[3]</p>\r\n\r\n<p>\r\n	3- &lsquo;Ş&uuml;phesiz bu Kur&#39;an, en doğru yola y&ouml;neltir.&rsquo;[4]&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	4- &lsquo;Artık, azaptan korkana Kur&#39;an&#39;la &ouml;ğ&uuml;t ver.&rsquo;[5]</p>\r\n\r\n<p>\r\n	Buna g&ouml;re insan Kur&rsquo;an tilavet etmeden &ouml;nce şeytan&rsquo;dan Allah&rsquo;a sığınmalı[6] ve Kur&rsquo;an, Allah&rsquo;ın &ouml;zelliklerinden birini hatırlattığı zaman kendisini k&ouml;r ve sağırlığa vurmamalı,[7] aksine ağlayarak huşu ile Allah&rsquo;ın karşısında secdeye kapanmalıdır.[8] Kur&rsquo;an&rsquo;ın &ouml;ğretileri neticesinde beden titrediğinde bedenler ve kalpler Allah&rsquo;ın yadıyla yumuşamalı, kendilerini bir sonra ki merhaleye y&uuml;kselmeye hazırlamalıdırlar.[9]</p>\r\n\r\n<p>\r\n	Kur&rsquo;an aşkı bu şekilde insana yerleşir ve yaşamının b&uuml;t&uuml;n merhalelerinde onun yar ve yardımcısı olur. Ne g&uuml;zel s&ouml;yl&uuml;yor Hafız-ı Şirazi:</p>\r\n\r\n<p>\r\n	Aşkın feryat etmelidir, Hafızın ki gibi</p>\r\n\r\n<p>\r\n	Kur&rsquo;an&rsquo;ı ezberden oku on d&ouml;rt kıraatla.</p>\r\n\r\n<p>\r\n	İşte o zaman Kur&rsquo;an&rsquo;a aşık&ccedil;a bakarak manevi ilerlemeye ve y&uuml;kselmeye doğru gidilebilir:</p>\r\n\r\n<p>\r\n	Hafız gibi sabah erken kalk ve selamet talep et</p>\r\n\r\n<p>\r\n	Ne yaptıysam hepsi Kur&rsquo;an&rsquo;ın devletindendi.</p>\r\n\r\n<p>\r\n	Ama Kur&rsquo;an&rsquo;ı &ouml;ğrenmek ve tilavet etmek onunla &ouml;ğretileriyle &ccedil;elişir ve &ouml;nemsenmezse[10] veya Kur&rsquo;an&rsquo;la irtibat kurmaktan hedef maddi olursa, bu insana manevi ilerlemesini sağlayamacağı gibi Allah katındaki itibarı, Kur&rsquo;an&rsquo;la irtibatı olmayanlardan daha aşağı olacaktır. Kur&rsquo;an&rsquo;la irtibatta olmanın &ccedil;eşitlerine işaret edilen bir &ccedil;ok rivayetten birka&ccedil;ını aşağıda getiriyoruz:</p>\r\n\r\n<p>\r\n	1- Allah Resul&uuml; ş&ouml;yle buyuruyor: &lsquo;A&ccedil;ıkta ve gizlide tevazu, namaz ve oruc tutmaya en layık kimse Kur&rsquo;an&rsquo;ı y&uuml;klenendir.&rsquo; Sonra y&uuml;ksek sesle ş&ouml;yle buyurdu: &lsquo;Ey Kur&rsquo;an&rsquo;ı y&uuml;klenen kimse! Kendini Kur&rsquo;an&rsquo;la m&uuml;tevazi kıl ki Rabbinde senin makamını y&uuml;celtsin. Kur&rsquo;an&rsquo;la iftihar peşinde olma ki Allah seni yere vurur. Kur&rsquo;an&rsquo;la Allah karşısında kendini ziynetlendir ki Allah ziynetini artırtsın. Ve kendini Kur&rsquo;an&rsquo;la halk i&ccedil;in ziynetlendirme ki Allah seni utandırır. Kur&rsquo;an&rsquo;ı t&uuml;m&uuml;yle g&uuml;zel bir şekilde tilavet eden sanki vahiysiz risalet mesajı sinesinde yer bulan kimse gibidir. Kur&rsquo;an&rsquo;la olan, cahillere cahilce davranmaz, başkalarının gazabı karşışında gazaplanmaz ve saldırganlara karşı saldırgan olmaz. Kur&rsquo;an&rsquo;la olan Kur&rsquo;an&rsquo;ı y&uuml;celtmek i&ccedil;in sabrı, bağışlamayı ve g&ouml;z yummayı ilke edinir...&rsquo;[11]</p>\r\n\r\n<p>\r\n	2- İmam Bakır (a.s) buyuruyor: &lsquo;Kur&rsquo;an okuyanlar &uuml;&ccedil; kısımdır: Bir kısmı Kur&rsquo;an&rsquo;ı kazan&ccedil; vesilesi haline getirerek makam sahiplerinin yanında onu okuyup, halka karşı gururlananlardır. Bir kısmı Kur&rsquo;an&rsquo;ın dış kurallarına gerekli dikkati g&ouml;steripte &ouml;ğretilerinden gafil olan kimselerdir!.. Allah b&ouml;yle Kur&rsquo;an okuyucularının sayısını artırmasın. Bir kısmı da Kur&rsquo;an&rsquo;ı okuyup h&uuml;k&uuml;mlerini kalbinin dertelerine derman eden, gecesini g&uuml;nd&uuml;z&uuml;n&uuml; onunla ge&ccedil;iren, namazına onunla başlayan ve yatağından onunla kalkan kimselerdir. Allah bu Kur&rsquo;an okuyucularının varlıklarının bereketiyle belaları geri &ccedil;evirir, d&uuml;şmanları uzaklaştırır ve rahmet yağmurlarını g&ouml;kten nazil eder...&rsquo;[12]</p>\r\n\r\n<p>\r\n	3- Cabir, İmam Bakır&rsquo;a (a.s) ş&ouml;yle arzetti: &lsquo;Kur&rsquo;an okuduklarında veya duyduklarında (dikkat &ccedil;ekmek i&ccedil;in) kendilerinden ge&ccedil;enler var; &ouml;yle ki onları g&ouml;renler, ellerini ayaklarını kessen farkına varmayacaklarını sanırlar.&rsquo; İmam (a.s) ş&ouml;yle buyurdu: &lsquo;Subhanallah! Bu şeytani bir y&ouml;ntemdir ve Allah onlardan b&ouml;yle bir şey istememiştir. Tilavet, peşinden kalp yumuşaklığını, y&uuml;k&uuml;n azalmasını, g&ouml;z yaşı ve Allah&rsquo;tan korkmayı getirmelidir.&rsquo;[13]</p>\r\n\r\n<p>\r\n	-----------<br />\r\n	[1] -Kuleyni, Muhammed b. Yakup, Kafi, c.2, s.603, H.4, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, H.Ş.1365</p>\r\n\r\n<p>\r\n	[2] -İsra/82</p>\r\n\r\n<p>\r\n	[3] -Fussilet/44</p>\r\n\r\n<p>\r\n	[4] -İsra/9</p>\r\n\r\n<p>\r\n	[5] -Kaf/45</p>\r\n\r\n<p>\r\n	[6] -Nahl/98</p>\r\n\r\n<p>\r\n	[7] -Furkan/73</p>\r\n\r\n<p>\r\n	[8] -Meryem/58, İsra/107-109</p>\r\n\r\n<p>\r\n	[9] -Z&uuml;mer/23</p>\r\n\r\n<p>\r\n	[10] -Casiye/45</p>\r\n\r\n<p>\r\n	[11] -Kafi, c.2, s.604, H.5</p>\r\n\r\n<p>\r\n	[12] -a.g.e, s.627, H.1</p>\r\n\r\n<p>\r\n	[13] -a.g.e, s.616, H.1</p>\r\n','Tilavet, ilahi niyetle, &uuml;zerinde d&uuml;ş&uuml;nmeyle ve amelle birlikte olursa kendiliğinden Kur&rsquo;an&rsquo;ın cezzabiyetini artırır ve insanı ona bağlar.','İmam Sadık&rsquo;tan (a.s) rivayet edilen bir hadis, ebedi kurtuluşun gen&ccedil;likte Kur&rsquo;an&rsquo;la i&ccedil; i&ccedil;e olmanın neticesinde ger&ccedil;ekleşeceğini bildirir: &lsquo;İmanlı gen&ccedil; Kur&rsquo;an tilavet ederse, Kur&rsquo;an onun etine ve kanına karışır, Allah onu meleklerin safına &ccedil;ıkarır ve Kur&rsquo;an onun kıyamette koruyucusu olur... Kim bu işte daha fazla zorluğa d&uuml;şse m&uuml;kafatıda daha fazla olur.&rsquo;[1]\r\n\r\n\r\n	Ancak Kur&rsquo;an&rsquo;ın maneviyatından pay almak i&ccedil;in bazı şartlara riayet etmek gerekir. Onlarında en &ouml;nemlisi takvalı olmaktır. İnsan her zaman Kur&rsquo;an&rsquo;la iki y&ouml;nl&uuml; irtibatta olmalı ve Kur&rsquo;an&rsquo;dan aldığı her tavsiyeye amel ederek maneviyatta ilerlemenin ve Kur&rsquo;an&rsquo;ın diğer n&uuml;ktelerinden faydalanmanın zeminini hazırlamalıdır. Yoksa Kur&rsquo;an&rsquo;ın tavsiyelerini bilmek ve onu okumak yalnız başına yeterli değildir.\r\n\r\n\r\n	Kur&rsquo;an&rsquo;ın bu konudaki şu ayetlerine dikkat edin:\r\n\r\n\r\n	1-&lsquo;Biz, Kur&#39;an&#39;dan, m&uuml;minlere şifa ve rahmet olan ayetleri indiriyoruz ve bunlar, zalimlerin ziyanlarından başka bir şeyi artırmaz.&rsquo;[2]\r\n\r\n\r\n	2-&lsquo;De ki: O, inananlara doğru yolu g&ouml;sterir ve şifadır; inanmayanlarınsa kulaklarında ağırlık var ve Kur&#39;an, onları k&ouml;r etmede; sanki onlara pek uzak bir yerden nida edilmede.&lsquo;[3]\r\n\r\n\r\n	3- &lsquo;Ş&uuml;phesiz bu Kur&#39;an, en doğru yola y&ouml;neltir.&rsquo;[4]&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	4- &lsquo;Artık, azaptan korkana Kur&#39;an&#39;la &ouml;ğ&uuml;t ver.&rsquo;[5]\r\n\r\n\r\n	Buna g&ouml;re insan Kur&rsquo;an tilavet etmeden &ouml;nce şeytan&rsquo;dan Allah&rsquo;a sığınmalı[6] ve Kur&rsquo;an, Allah&rsquo;ın &ouml;zelliklerinden birini hatırlattığı zaman kendisini k&ouml;r ve sağırlığa vurmamalı,[7] aksine ağlayarak huşu ile Allah&rsquo;ın karşısında secdeye kapanmalıdır.[8] Kur&rsquo;an&rsquo;ın &ouml;ğretileri neticesinde beden titrediğinde bedenler ve kalpler Allah&rsquo;ın yadıyla yumuşamalı, kendilerini bir sonra ki merhaleye y&uuml;kselmeye hazırlamalıdırlar.[9]\r\n\r\n\r\n	Kur&rsquo;an aşkı bu şekilde insana yerleşir ve yaşamının b&uuml;t&uuml;n merhalelerinde onun yar ve yardımcısı olur. Ne g&uuml;zel s&ouml;yl&uuml;yor Hafız-ı Şirazi:\r\n\r\n\r\n	Aşkın feryat etmelidir, Hafızın ki gibi\r\n\r\n\r\n	Kur&rsquo;an&rsquo;ı ezberden oku on d&ouml;rt kıraatla.\r\n\r\n\r\n	İşte o zaman Kur&rsquo;an&rsquo;a aşık&ccedil;a bakarak manevi ilerlemeye ve y&uuml;kselmeye doğru gidilebilir:\r\n\r\n\r\n	Hafız gibi sabah erken kalk ve selamet talep et\r\n\r\n\r\n	Ne yaptıysam hepsi Kur&rsquo;an&rsquo;ın devletindendi.\r\n\r\n\r\n	Ama Kur&rsquo;an&rsquo;ı &ouml;ğrenmek ve tilavet etmek onunla &ouml;ğretileriyle &ccedil;elişir ve &ouml;nemsenmezse[10] veya Kur&rsquo;an&rsquo;la irtibat kurmaktan hedef maddi olursa, bu insana manevi ilerlemesini sağlayamacağı gibi Allah katındaki itibarı, Kur&rsquo;an&rsquo;la irtibatı olmayanlardan daha aşağı olacaktır. Kur&rsquo;an&rsquo;la irtibatta olmanın &ccedil;eşitlerine işaret edilen bir &ccedil;ok rivayetten birka&ccedil;ını aşağıda getiriyoruz:\r\n\r\n\r\n	1- Allah Resul&uuml; ş&ouml;yle buyuruyor: &lsquo;A&ccedil;ıkta ve gizlide tevazu, namaz ve oruc tutmaya en layık kimse Kur&rsquo;an&rsquo;ı y&uuml;klenendir.&rsquo; Sonra y&uuml;ksek sesle ş&ouml;yle buyurdu: &lsquo;Ey Kur&rsquo;an&rsquo;ı y&uuml;klenen kimse! Kendini Kur&rsquo;an&rsquo;la m&uuml;tevazi kıl ki Rabbinde senin makamını y&uuml;celtsin. Kur&rsquo;an&rsquo;la iftihar peşinde olma ki Allah seni yere vurur. Kur&rsquo;an&rsquo;la Allah karşısında kendini ziynetlendir ki Allah ziynetini artırtsın. Ve kendini Kur&rsquo;an&rsquo;la halk i&ccedil;in ziynetlendirme ki Allah seni utandırır. Kur&rsquo;an&rsquo;ı t&uuml;m&uuml;yle g&uuml;zel bir şekilde tilavet eden sanki vahiysiz risalet mesajı sinesinde yer bulan kimse gibidir. Kur&rsquo;an&rsquo;la olan, cahillere cahilce davranmaz, başkalarının gazabı karşışında gazaplanmaz ve saldırganlara karşı saldırgan olmaz. Kur&rsquo;an&rsquo;la olan Kur&rsquo;an&rsquo;ı y&uuml;celtmek i&ccedil;in sabrı, bağışlamayı ve g&ouml;z yummayı ilke edinir...&rsquo;[11]\r\n\r\n\r\n	2- İmam Bakır (a.s) buyuruyor: &lsquo;Kur&rsquo;an okuyanlar &uuml;&ccedil; kısımdır: Bir kısmı Kur&rsquo;an&rsquo;ı kazan&ccedil; vesilesi haline getirerek makam sahiplerinin yanında onu okuyup, halka karşı gururlananlardır. Bir kısmı Kur&rsquo;an&rsquo;ın dış kurallarına gerekli dikkati g&ouml;steripte &ouml;ğretilerinden gafil olan kimselerdir!.. Allah b&ouml;yle Kur&rsquo;an okuyucularının sayısını artırmasın. Bir kısmı da Kur&rsquo;an&rsquo;ı okuyup h&uuml;k&uuml;mlerini kalbinin dertelerine derman eden, gecesini g&uuml;nd&uuml;z&uuml;n&uuml; onunla ge&ccedil;iren, namazına onunla başlayan ve yatağından onunla kalkan kimselerdir. Allah bu Kur&rsquo;an okuyucularının varlıklarının bereketiyle belaları geri &ccedil;evirir, d&uuml;şmanları uzaklaştırır ve rahmet yağmurlarını g&ouml;kten nazil eder...&rsquo;[12]\r\n\r\n\r\n	3- Cabir, İmam Bakır&rsquo;a (a.s) ş&ouml;yle arzetti: &lsquo;Kur&rsquo;an okuduklarında veya duyduklarında (dikkat &ccedil;ekmek i&ccedil;in) kendilerinden ge&ccedil;enler var; &ouml;yle ki onları g&ouml;renler, ellerini ayaklarını kessen farkına varmayacaklarını sanırlar.&rsquo; İmam (a.s) ş&ouml;yle buyurdu: &lsquo;Subhanallah! Bu şeytani bir y&ouml;ntemdir ve Allah onlardan b&ouml;yle bir şey istememiştir. Tilavet, peşinden kalp yumuşaklığını, y&uuml;k&uuml;n azalmasını, g&ouml;z yaşı ve Allah&rsquo;tan korkmayı getirmelidir.&rsquo;[13]\r\n\r\n\r\n	-----------\r\n	[1] -Kuleyni, Muhammed b. Yakup, Kafi, c.2, s.603, H.4, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, H.Ş.1365\r\n\r\n\r\n	[2] -İsra/82\r\n\r\n\r\n	[3] -Fussilet/44\r\n\r\n\r\n	[4] -İsra/9\r\n\r\n\r\n	[5] -Kaf/45\r\n\r\n\r\n	[6] -Nahl/98\r\n\r\n\r\n	[7] -Furkan/73\r\n\r\n\r\n	[8] -Meryem/58, İsra/107-109\r\n\r\n\r\n	[9] -Z&uuml;mer/23\r\n\r\n\r\n	[10] -Casiye/45\r\n\r\n\r\n	[11] -Kafi, c.2, s.604, H.5\r\n\r\n\r\n	[12] -a.g.e, s.627, H.1\r\n\r\n\r\n	[13] -a.g.e, s.616, H.1'),(581,'tr573','<p>\r\n	&nbsp;A&ccedil;ıklama: G&uuml;neş, temizleyicilerden biridir. G&uuml;neşin temizlediği cisimlerden ikisi yer ve binadır. [1] Ama g&uuml;neşin yeri ve binayı temizleme şartı şudur: Yerin i&ccedil;i ile dışı arasında veya g&uuml;neşin vurduğu binaya hava veya başka temiz bir cisim engel olmamalıdır. Mesela arası boş olan beton bloklar [2] veya i&ccedil; alanı boş olacak şekilde kazılmış yerin &uuml;zerine tahta gibi bir şeyin konulması engel teşkil etmektedirler. Bu durumda i&ccedil; ve dış kısımlar necis olursa g&uuml;neş, yalnızca dışını temizler. İ&ccedil; kısmı ise boş ve hava olduğu i&ccedil;in temizlenmez.</p>\r\n\r\n<p>\r\n	Ancak bazı fakihler g&uuml;neşin yeri ve binayı temizleme şartları i&ccedil;inde bu şartı saymamışlardır. [3] Bazıları ise g&uuml;neşin binayı temizlemeyeceğini s&ouml;ylemekteler. [4]</p>\r\n\r\n<p>\r\n	Daha fazla bilgi i&ccedil;in aşağıdaki dizinlere bakın:</p>\r\n\r\n<p>\r\n	1- G&uuml;neş ve Necis Elbise, Battaniye ve Halının Temizlenmesi. Soru: 16644 (Site: 16357)&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	2- Necis Duvarın G&uuml;neşle Temizlenme Şartı. Soru:5002 (Site:5259)&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;<br />\r\n	----------</p>\r\n\r\n<p>\r\n	[1] -Humeyni, Seyyid Ruhullah, Tevzihu&rsquo;l-Mesail (Haşiyeli), Muhakkik ve Musahhih: Ben&icirc; Haşim Humeyni, Seyyid Muhammed H&uuml;seyin, c.1, s.117, Mesele:191, Defter-i İntişarat-ı İslami, Kum, 8. Baskı, HK.1424.</p>\r\n\r\n<p>\r\n	[2] -a.g.e. s.118.</p>\r\n\r\n<p>\r\n	[3] -a.g.e. s.117-118 ve 191. Mesele. &nbsp;</p>\r\n\r\n<p>\r\n	[4] -&Ouml;rneğin Ayetullah Mekarim Şirazi g&uuml;neşin binayı temizlemeyeceğini s&ouml;yleyerek ş&ouml;yle buyuruyor: &lsquo;G&uuml;neşin ışıkları yeri ve damın &uuml;st&uuml;n&uuml; temizler, ama bina, kapı, pencere vb. şeyleri temizlediğini s&ouml;ylemek sakıncalı olur.&rsquo;</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','&nbsp;A&ccedil;ıklama: G&uuml;neş, temizleyicilerden biridir. G&uuml;neşin temizlediği cisimlerden ikisi yer ve binadır. [1] Ama g&uuml;neşin yeri ve binayı temizleme şartı şudur: Yerin i&ccedil;i ile dışı arasında veya g&uuml;neşin vurduğu binaya hava veya başka temiz bir cisim engel olmamalıdır. Mesela arası boş olan beton bloklar [2] veya i&ccedil; alanı boş olacak şekilde kazılmış yerin &uuml;zerine tahta gibi bir şeyin konulması engel teşkil etmektedirler. Bu durumda i&ccedil; ve dış kısımlar necis olursa g&uuml;neş, yalnızca dışını temizler. İ&ccedil; kısmı ise boş ve hava olduğu i&ccedil;in temizlenmez.\r\n\r\n\r\n	Ancak bazı fakihler g&uuml;neşin yeri ve binayı temizleme şartları i&ccedil;inde bu şartı saymamışlardır. [3] Bazıları ise g&uuml;neşin binayı temizlemeyeceğini s&ouml;ylemekteler. [4]\r\n\r\n\r\n	Daha fazla bilgi i&ccedil;in aşağıdaki dizinlere bakın:\r\n\r\n\r\n	1- G&uuml;neş ve Necis Elbise, Battaniye ve Halının Temizlenmesi. Soru: 16644 (Site: 16357)&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	2- Necis Duvarın G&uuml;neşle Temizlenme Şartı. Soru:5002 (Site:5259)&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n	----------\r\n\r\n\r\n	[1] -Humeyni, Seyyid Ruhullah, Tevzihu&rsquo;l-Mesail (Haşiyeli), Muhakkik ve Musahhih: Ben&icirc; Haşim Humeyni, Seyyid Muhammed H&uuml;seyin, c.1, s.117, Mesele:191, Defter-i İntişarat-ı İslami, Kum, 8. Baskı, HK.1424.\r\n\r\n\r\n	[2] -a.g.e. s.118.\r\n\r\n\r\n	[3] -a.g.e. s.117-118 ve 191. Mesele. &nbsp;\r\n\r\n\r\n	[4] -&Ouml;rneğin Ayetullah Mekarim Şirazi g&uuml;neşin binayı temizlemeyeceğini s&ouml;yleyerek ş&ouml;yle buyuruyor: &lsquo;G&uuml;neşin ışıkları yeri ve damın &uuml;st&uuml;n&uuml; temizler, ama bina, kapı, pencere vb. şeyleri temizlediğini s&ouml;ylemek sakıncalı olur.&rsquo;','Bu sorunun ayrıntılı cevabı yoktur.'),(582,'tr598','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<span><font size=\"2\">Hz. Ayetullah Uzma Hamaney&rsquo;in (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:</font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\">Tabi olanlar i&ccedil;in m&uuml;stehaptır. </font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\"><font><span>&nbsp;</span>Hz. Ayetullah Uzma Sistani&rsquo;nin (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:</font></font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\">Namazda m&uuml;stehap olan şey, imamın arkasında namaz kılan fertlerin imamın Hamd suresini okumasının ardından Elhamd&uuml;lillah Rabbi&rsquo;l-Alemin c&uuml;mlesini s&ouml;ylemesi ve namazda tevhid suresini şahsen okuyan kimsenin de &rdquo;kezalik Allah&rdquo; veya &ldquo;kezalik Allah rabbi&rdquo; diye s&ouml;ylemesidir.</font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\">Hz. Ayetullah Uzma Mekarim Şirazi&rsquo;nin (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:</font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\">Sorudaki varsayımda sadece tabi olanlar i&ccedil;indir. </font></span></p>\r\n</div>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Hz. Ayetullah Uzma Hamaney&rsquo;in (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:\r\n\r\n	\r\n		Tabi olanlar i&ccedil;in m&uuml;stehaptır. \r\n\r\n	\r\n		&nbsp;Hz. Ayetullah Uzma Sistani&rsquo;nin (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:\r\n\r\n	\r\n		Namazda m&uuml;stehap olan şey, imamın arkasında namaz kılan fertlerin imamın Hamd suresini okumasının ardından Elhamd&uuml;lillah Rabbi&rsquo;l-Alemin c&uuml;mlesini s&ouml;ylemesi ve namazda tevhid suresini şahsen okuyan kimsenin de &rdquo;kezalik Allah&rdquo; veya &ldquo;kezalik Allah rabbi&rdquo; diye s&ouml;ylemesidir.\r\n\r\n	\r\n		Hz. Ayetullah Uzma Mekarim Şirazi&rsquo;nin (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:\r\n\r\n	\r\n		Sorudaki varsayımda sadece tabi olanlar i&ccedil;indir.','Bu sorunun ayrıntılı cevabı yoktur.'),(583,'tr597','<p>\r\n	B&uuml;y&uuml;k taklit mercilerinin g&ouml;r&uuml;ş&uuml;ne g&ouml;re, eğer babanın kazası varsa, onun vefat etmesinden sonra en b&uuml;y&uuml;k oğlunun kaza namazlarını yerine getirmesi farzdır. Babanın vefat ettiği zamanda oğlun ergin olup olmaması bir şeyi değiştirmez.[1] Eğer oğul kaza namazlarının sayısını bilmiyorsa, kesin bilgiyle bildiği kadarını yerine getirmelidir ve bu onun &uuml;zerindeki y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml; kaldırır.[2] Bu esas uyarınca, eğer vefat eden babanızın hi&ccedil;bir kazası olmadığından emin değilseniz, bu durumda sadece babanız tarafından kaza edildiğine y&uuml;zde y&uuml;z emin olduğunuz namaz miktarı sizin y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;n&uuml;zdedir ve bundan fazla bir y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;n&uuml;z yoktur.<br />\r\n	---------<br />\r\n	[1] Bkz: Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 764, m. 1397.</p>\r\n\r\n<p>\r\n	[2] Bkz: Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 766, s. 544.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','B&uuml;y&uuml;k taklit mercilerinin g&ouml;r&uuml;ş&uuml;ne g&ouml;re, eğer babanın kazası varsa, onun vefat etmesinden sonra en b&uuml;y&uuml;k oğlunun kaza namazlarını yerine getirmesi farzdır. Babanın vefat ettiği zamanda oğlun ergin olup olmaması bir şeyi değiştirmez.[1] Eğer oğul kaza namazlarının sayısını bilmiyorsa, kesin bilgiyle bildiği kadarını yerine getirmelidir ve bu onun &uuml;zerindeki y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml; kaldırır.[2] Bu esas uyarınca, eğer vefat eden babanızın hi&ccedil;bir kazası olmadığından emin değilseniz, bu durumda sadece babanız tarafından kaza edildiğine y&uuml;zde y&uuml;z emin olduğunuz namaz miktarı sizin y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;n&uuml;zdedir ve bundan fazla bir y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;n&uuml;z yoktur.\r\n	---------\r\n	[1] Bkz: Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 764, m. 1397.\r\n\r\n\r\n	[2] Bkz: Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 766, s. 544.','Bu sorunun ayrıntılı cevabı yoktur.'),(584,'tr596','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<span><font size=\"2\">Kur&rsquo;an-ı Kerim&rsquo;den istifade edildiği kadarıyla, Y&uuml;ce Allah &ouml;lenlerin ruhunu &ouml;zel bir &acirc;lemde korumaktadır ve ge&ccedil; defnedilme durumunda ruha bir zarar gemlememektedir; bununla birlikte rivayetlere g&ouml;re, cenazenin &ccedil;abuk defnedilmesi icap eder. </font></span></p>\r\n</div>\r\n','<p>\r\n	1. &Ouml;l&uuml;m esnasında, ruhun beden ile irtibatı kopar ve Kur&rsquo;an-ı Kerim&rsquo;den istifade edildiği kadarıyla, Y&uuml;ce Allah &ouml;lenlerin ruhunu &ouml;zel bir &acirc;lemde korur.[1] Cenaze ge&ccedil; defnedildiği takdirde ruha bir zarar gelmesi veya beden gibi kokması s&ouml;z konusu değildir.</p>\r\n\r\n<p>\r\n	2. Elbette cenaze hakkındaki m&uuml;stehaplardan birisi, onun &ccedil;abuk kefenlenmesi ve defnedilmesidir; nitekim hadislerde bu a&ccedil;ık&ccedil;a belirtilmiştir: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmaktadır: &ldquo;&Ouml;l&uuml;ye saygı g&ouml;stermek, onun işlerini &ccedil;abucak yapıp kabre ulaştırmak ve işlerini sona erdirmektir.&rdquo;[2] Aynı şekilde Hz. Peygamber (s.a.a) ş&ouml;yle buyurmaktadır: &ldquo;Gece d&uuml;nyadan g&ouml;&ccedil;m&uuml;ş bir &ouml;l&uuml;s&uuml; olan ve kendisinin işlerini yapıp defnetmek i&ccedil;in sabahı bekleyen veya &ouml;l&uuml;s&uuml; g&uuml;nd&uuml;z d&uuml;nyadan g&ouml;&ccedil;en ve geceyi bekleyen ve de &ouml;l&uuml; i&ccedil;in bir iş yapmayan sizden birini sakın g&ouml;rmeyeyim. &Ouml;l&uuml;leriniz i&ccedil;in g&uuml;n doğması veya g&uuml;neşin batmasını beklemeyin, onlar hakkında acele edin ve Allah Azze ve Celle&rsquo;nin sizi rahmetine nail kılması i&ccedil;in onları &ccedil;abucak kabirlerine ulaştırın. Halk da Peygambere cevap vererek ş&ouml;yle dedi: Allah da seni rahmetine nail kılsın (ki ilahi rahmete nail olma yolunu bize &ouml;ğrettin).&rdquo;[3]<br />\r\n	---------<br />\r\n	[1] Daha fazla bilgi i&ccedil;in &ldquo;Uyku Ve İnsan Nefis Ve Ruhunun &Ouml;l&uuml;m&uuml;&rdquo;, Soru: 96 (Site: 2388), adresine m&uuml;racaat ediniz.</p>\r\n\r\n<p>\r\n	[2] Şeyh Saduk, Men La Yehziruhu el-Fakih, c. 1, s. 140, Neşr-i Camia-i m&uuml;derrisin, Kum, &ccedil;ap-ı dovvom, 1404 k.</p>\r\n\r\n<p>\r\n	[3] a.g.e.</p>\r\n','Kur&rsquo;an-ı Kerim&rsquo;den istifade edildiği kadarıyla, Y&uuml;ce Allah &ouml;lenlerin ruhunu &ouml;zel bir &acirc;lemde korumaktadır ve ge&ccedil; defnedilme durumunda ruha bir zarar gemlememektedir; bununla birlikte rivayetlere g&ouml;re, cenazenin &ccedil;abuk defnedilmesi icap eder.','1. &Ouml;l&uuml;m esnasında, ruhun beden ile irtibatı kopar ve Kur&rsquo;an-ı Kerim&rsquo;den istifade edildiği kadarıyla, Y&uuml;ce Allah &ouml;lenlerin ruhunu &ouml;zel bir &acirc;lemde korur.[1] Cenaze ge&ccedil; defnedildiği takdirde ruha bir zarar gelmesi veya beden gibi kokması s&ouml;z konusu değildir.\r\n\r\n\r\n	2. Elbette cenaze hakkındaki m&uuml;stehaplardan birisi, onun &ccedil;abuk kefenlenmesi ve defnedilmesidir; nitekim hadislerde bu a&ccedil;ık&ccedil;a belirtilmiştir: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmaktadır: &ldquo;&Ouml;l&uuml;ye saygı g&ouml;stermek, onun işlerini &ccedil;abucak yapıp kabre ulaştırmak ve işlerini sona erdirmektir.&rdquo;[2] Aynı şekilde Hz. Peygamber (s.a.a) ş&ouml;yle buyurmaktadır: &ldquo;Gece d&uuml;nyadan g&ouml;&ccedil;m&uuml;ş bir &ouml;l&uuml;s&uuml; olan ve kendisinin işlerini yapıp defnetmek i&ccedil;in sabahı bekleyen veya &ouml;l&uuml;s&uuml; g&uuml;nd&uuml;z d&uuml;nyadan g&ouml;&ccedil;en ve geceyi bekleyen ve de &ouml;l&uuml; i&ccedil;in bir iş yapmayan sizden birini sakın g&ouml;rmeyeyim. &Ouml;l&uuml;leriniz i&ccedil;in g&uuml;n doğması veya g&uuml;neşin batmasını beklemeyin, onlar hakkında acele edin ve Allah Azze ve Celle&rsquo;nin sizi rahmetine nail kılması i&ccedil;in onları &ccedil;abucak kabirlerine ulaştırın. Halk da Peygambere cevap vererek ş&ouml;yle dedi: Allah da seni rahmetine nail kılsın (ki ilahi rahmete nail olma yolunu bize &ouml;ğrettin).&rdquo;[3]\r\n	---------\r\n	[1] Daha fazla bilgi i&ccedil;in &ldquo;Uyku Ve İnsan Nefis Ve Ruhunun &Ouml;l&uuml;m&uuml;&rdquo;, Soru: 96 (Site: 2388), adresine m&uuml;racaat ediniz.\r\n\r\n\r\n	[2] Şeyh Saduk, Men La Yehziruhu el-Fakih, c. 1, s. 140, Neşr-i Camia-i m&uuml;derrisin, Kum, &ccedil;ap-ı dovvom, 1404 k.\r\n\r\n\r\n	[3] a.g.e.'),(585,'tr595','<p>\r\n	&nbsp;Sahip Arap&ccedil;a dilinde yoldaş, arkadaş, dost ve &ccedil;ağdaş demektir, Fars&ccedil;ada zihne gelen malik anlamında değildir. Bu nedenle zamanın sahibinin manası, zamanla yoldaş olan, bu asır ve zamanda yaşayan demektir. Bu kavramın bu anlam ve yorumu şirk değildir. Bu iddianın delili Kur&rsquo;an ayetidir: [1] &quot;ما ضَلَّ صاحِبُکُمْ وَ ما غَوی&quot; ; Arkadaşınız (Muhammed) ne sapıttı, ne de azıttı. Hakeza ş&ouml;yle buyuruyor: &quot;وَ ما صاحِبُکُمْ بِمَجْنُونٍ&quot; [2] (Ey Kureyşliler!) Sizin arkadaşınız (Muhammed) bir deli değildir. Artı, hatta bu kelimeden (sahip) maksat malik olsa bile bu şirk olmayacaktır; &ccedil;&uuml;nk&uuml; İmam-ı Zamanın malikiyet ve y&ouml;neticiliği, Y&uuml;ce Allah&rsquo;ın malikiyetinin boylamındadır, enleminde değildir: &quot; ... یا أَیُّهَا الَّذینَ آمَنُوا أَطیعُوا اللَّهَ وَ أَطیعُوا الرَّسُولَ وَ أُولِی الْأَمْرِ مِنْکُمْ....&quot; [3] Ey iman edenler! Allah&rsquo;a itaat edin. Peygamber&rsquo;e itaat edin ve sizden olan ulu&rsquo;l-emre (idarecilere) de&hellip; Şia inancına g&ouml;re, imamların (a.s) Allah&rsquo;ın izniyle &acirc;lemdeki işlere y&ouml;nelik tekvini velayet taşıdığı ve bunun Allah&rsquo;ın izin ve iradesiyle onlara verildiği belirtilmelidir.</p>\r\n\r\n<p>\r\n	İlgili başlıklar:</p>\r\n\r\n<p>\r\n	İmamlar Ve Tekvini Velayet, 222 (Site: 1406).</p>\r\n\r\n<p>\r\n	İlahi Velayetin Gıyap D&ouml;neminde Uygulanması, 2841 (Site: 3074)</p>\r\n\r\n<p>\r\n	-----------<br />\r\n	[1] Necm, 2.</p>\r\n\r\n<p>\r\n	[2] Tekvir, 22.</p>\r\n\r\n<p>\r\n	[3] Nisa, 59.</p>\r\n','<p>\r\n	Bu sorunun ayrıntılı cevabı yoktur.<br />\r\n	&nbsp;</p>\r\n','&nbsp;Sahip Arap&ccedil;a dilinde yoldaş, arkadaş, dost ve &ccedil;ağdaş demektir, Fars&ccedil;ada zihne gelen malik anlamında değildir. Bu nedenle zamanın sahibinin manası, zamanla yoldaş olan, bu asır ve zamanda yaşayan demektir. Bu kavramın bu anlam ve yorumu şirk değildir. Bu iddianın delili Kur&rsquo;an ayetidir: [1] &quot;ما ضَلَّ صاحِبُکُمْ وَ ما غَوی&quot; ; Arkadaşınız (Muhammed) ne sapıttı, ne de azıttı. Hakeza ş&ouml;yle buyuruyor: &quot;وَ ما صاحِبُکُمْ بِمَجْنُونٍ&quot; [2] (Ey Kureyşliler!) Sizin arkadaşınız (Muhammed) bir deli değildir. Artı, hatta bu kelimeden (sahip) maksat malik olsa bile bu şirk olmayacaktır; &ccedil;&uuml;nk&uuml; İmam-ı Zamanın malikiyet ve y&ouml;neticiliği, Y&uuml;ce Allah&rsquo;ın malikiyetinin boylamındadır, enleminde değildir: &quot; ... یا أَیُّهَا الَّذینَ آمَنُوا أَطیعُوا اللَّهَ وَ أَطیعُوا الرَّسُولَ وَ أُولِی الْأَمْرِ مِنْکُمْ....&quot; [3] Ey iman edenler! Allah&rsquo;a itaat edin. Peygamber&rsquo;e itaat edin ve sizden olan ulu&rsquo;l-emre (idarecilere) de&hellip; Şia inancına g&ouml;re, imamların (a.s) Allah&rsquo;ın izniyle &acirc;lemdeki işlere y&ouml;nelik tekvini velayet taşıdığı ve bunun Allah&rsquo;ın izin ve iradesiyle onlara verildiği belirtilmelidir.\r\n\r\n\r\n	İlgili başlıklar:\r\n\r\n\r\n	İmamlar Ve Tekvini Velayet, 222 (Site: 1406).\r\n\r\n\r\n	İlahi Velayetin Gıyap D&ouml;neminde Uygulanması, 2841 (Site: 3074)\r\n\r\n\r\n	-----------\r\n	[1] Necm, 2.\r\n\r\n\r\n	[2] Tekvir, 22.\r\n\r\n\r\n	[3] Nisa, 59.','Bu sorunun ayrıntılı cevabı yoktur.\r\n	&nbsp;'),(586,'tr594','<div id=\"A3_1\">\r\n	Her ne kadar bug&uuml;n d&uuml;nyada g&ouml;zlemlenen dinlerde bir takım hakikatler yer alsa da, ger&ccedil;ek tevhit olan kamil hakikat sadece İslam&rsquo;ın &ccedil;ehresinde g&ouml;zlemlenebilirdir. Bu iddianın en b&uuml;y&uuml;k delili, diğer dinlerin muteber senetlerinin olmayışı ve metinlerinde tahrif ve akl&icirc; &ccedil;elişkilerin bulunması ve bunun karşılığında Kur&rsquo;an&rsquo;ın senet taşıması, muteber bir tarihinin olması, İslam dininin kapsamlılığı ve &ouml;ğretilerinin selim akıl ile uyuşmasıdır. &Ouml;te taraftan hak din olmak her zamanda bir dine &ouml;zg&uuml;d&uuml;r ve diğer din ve mezhepler ya esasen yanlış ve temelsizdir ya da ge&ccedil;ersizdir ve kalkmıştır. Bug&uuml;n hak şeriat İslam şeriatıdır. Ger&ccedil;ek ve doğru İslam Ehli Beyt (Şiilik) mezhebinin &ccedil;ehresinde m&uuml;cessem olmuştur ve sadece Şia &ouml;ğretileri asıl Muhammedi İslam&rsquo;ın temsilcisi olabilir.</div>\r\n','<p>\r\n	Cevabın a&ccedil;ıklığa kavuşması i&ccedil;in bug&uuml;n d&uuml;nyada mevcut olan diğer dinlerin yetersizliğinin delilleri ve İslam dini ve Ehli Beyt mezhebinin &ouml;ğretilerinin hakkaniyet ve &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml;n delilleri gibi konuları incelemeye tabi tutmalıyız.</p>\r\n\r\n<p>\r\n	A. D&uuml;nyada (İslam Dışında) Mevcut Olan Dinlerin Yetersizlik Delilleri</p>\r\n\r\n<p>\r\n	Birinci Nokta: Biz bug&uuml;nk&uuml; dinlerde mevcut olan her şeyin yanlış ve onların hi&ccedil;bir hak s&ouml;z taşımadığını ifade etmek istemiyoruz. Sadece bug&uuml;nk&uuml; dinlerde kabul edilir olmayan bir takım konuların olduğunu ve bu dinlerin k&acirc;mil bir &ouml;rnek olamayacağını belirtmek istiyoruz.</p>\r\n\r\n<p>\r\n	İkinci Nokta: Biz bu kısa incelemede Hıristiyanlık ve Yahudilikten m&uuml;teşekkil bug&uuml;nk&uuml; d&uuml;nyanın iki &ouml;nemli dininin bazı yetersizliklerine işaret ederken makbull&uuml;k ve itibar a&ccedil;ısından bu iki dinden daha aşağı olan diğer dinlerin değer ve itibarı da belli olacaktır.</p>\r\n\r\n<p>\r\n	Bug&uuml;nk&uuml; Hıristiyanlık dininin hakikatin k&acirc;mil &ccedil;ehresi olamayacağını ispat eden deliller şunlardır:</p>\r\n\r\n<p>\r\n	1. İncil m&uuml;tevatir değildir ve kesin senedi bulunmamaktadır.</p>\r\n\r\n<p>\r\n	Hz. İsa (a.s), İsrail oğullarından idi ve dili İbraniceydi. Kendisi Beyt&uuml;&rsquo;l-Mukaddes&rsquo;te peygamberlik iddiasında bulundu, oranın halkı İbrani idi ve hallerinden haberimizin olmadığı az bir grup dışında kimse ona iman etmedi. Ama Beyt&uuml;&rsquo;l-Mukaddes halkından olup Yunanca bilen k&uuml;&ccedil;&uuml;k bir grup Asya şehirlerine dağıldı, halkı Hz. İsa&rsquo;nın dinine davet etti, Yunanca kitaplar yazdı, bir takım konular ileri s&uuml;rd&uuml; ve Yunan ve Rum halkına İsa b&ouml;yle ve ş&ouml;yle dedi diye s&ouml;yledi. Hz. Mesih&rsquo;i g&ouml;ren, onun amel ve s&ouml;zlerini duyan ve g&ouml;ren ve dilini bilenler Filistin&rsquo;deydiler ve Hz. İsa&rsquo;nın peygamberliğini kabul etmediler ve Yunanca yazılan s&ouml;z konusu hik&acirc;yeleri de uydurulmuş olarak değerlendirdiler. Bu kitap ve hik&acirc;yeleri kabul edenler ise ne Beyt&uuml;&rsquo;l-Mukaddes&rsquo;i, ne Hz. Mesih&rsquo;i g&ouml;ren ve ne de onun dilini bilen kimselerdi. İncil&rsquo;de yazılan hik&acirc;yeler yalan ise, yazanlar yazma &ouml;n&uuml;nde bir engel ile karşılaşmadı ve duyanlar da onu tekzip etmek i&ccedil;in bir imk&acirc;na sahip olmadı. Mesela Matta İncilinde yer ş&ouml;yle yer almaktadır: Hz. Mesih doğduğunda doğu tarafından birka&ccedil; Mecusi gelir ve yeni doğmuş Yahudi padişahı nerdedir diye sorar. Biz onun yıldızını doğuda g&ouml;rd&uuml;k. Onlar g&ouml;steremeyince aniden o yıldızın g&ouml;ky&uuml;z&uuml;nde hareket edip Hz. İsa&rsquo;nın (a.s) bulunduğu evin &uuml;zerinde durduğunu g&ouml;rd&uuml;ler ve onun o evde olduğunu anladılar. B&ouml;yle bir hik&acirc;ye kesinlikle uyduruktur. İncil&rsquo;e eklemiş ve rezil olmaktan &ccedil;ekinmemişlerdir. &Ccedil;&uuml;nk&uuml; bunları Beyt&uuml;&rsquo;l-Mukaddes ehli i&ccedil;in yazmayıp batılılar i&ccedil;in yazmışlardır. S&ouml;z&uuml;n palavra oluşu malumdur ve biz hi&ccedil;bir m&uuml;neccimin herkesin doğumuyla bir yıldızın doğduğuna ve onun bağı &uuml;zerinde dolaştığına inanmadığını kesinlikle biliyoruz. Ne Mecusileri buna inanmaktadır ve ne de diğerleri. Aynı şekilde eski Hıristiyanların Mesih&rsquo;in &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;ne değin g&ouml;r&uuml;ş ayrılığı taşıdığı ve bazı İncillerde onun asla &ouml;ld&uuml;r&uuml;lmediğinin yazıldığını belirtiyoruz. Eğer bir şehirde biri &ouml;ld&uuml;r&uuml;lse, halkın ekseriyetinin bu işe ilgisi gizli kalmazdı ve &ouml;zellikle asmak asla dikkatten ka&ccedil;mazdı. Ama İncillerin yazarları bunları yabancılar i&ccedil;in ve yabancıların dilinden yazdıklarından ve bu yabancılar Beyt&uuml;&rsquo;l-Mukaddes&rsquo;te olmadıklarından ve Hz. İsa&rsquo;nın &ouml;ld&uuml;r&uuml;l&uuml;p &ouml;ld&uuml;r&uuml;lmediğini bilmediklerinden İncillerin yazarları tam bir serbestlik ile maslahat g&ouml;rd&uuml;kleri her şeyi yazmış ve bundan endişe duymamışlardır. Hz. Mesih&rsquo;ten &uuml;&ccedil; y&uuml;z yıl sonra da bir meclis toplanmış ve Hıristiyan alimler kendi aralarında birbirleriyle bu ihtilafları nasıl bir şekilde &ccedil;&ouml;zmek gerektiğine dair danışmış ve netice itibariyle mevcut İnciller arasından d&ouml;rt İncili se&ccedil;meyi ve onların konularını doğru kabullenmeyi ve haddi hesabı olmayan kalanları ise ge&ccedil;ersiz bilmeyi kararlaştırmıştır. İncillerde Hz. İsa&rsquo;nın &ouml;ld&uuml;r&uuml;lmediği g&ouml;r&uuml;ş&uuml; reddedilmiş ve gayri resmi addedilmiştir.[1]</p>\r\n\r\n<p>\r\n	2. Hıristiyanlık dininin yetersiz oluşunun diğer delili de mevcut İncillerdeki sayılı &ccedil;elişkiler ve tahriflerdir. Daha fazla bilgi edinmek i&ccedil;in Allame Şarani&rsquo;nin[2] &ldquo;Rah-ı Saadet&rdquo;, Fazıl Hindi Hibbetullah b. Halil&uuml;&rsquo;r-Rahman&rsquo;ın &ldquo;İzharu&rsquo;l-Hak&rdquo; ve şehid Haşimi Nejad&rsquo;ın &ldquo;Kur&rsquo;an Ve Kitabhay-ı Asiman-i Diger&rdquo; kitaplarına m&uuml;racaat edebilirsiniz.</p>\r\n\r\n<p>\r\n	3. &Uuml;&ccedil;&uuml;nc&uuml; delil, Hıristiyanlığın bazı inan&ccedil;larının mantık ve akıl esaslarıyla bağdaşmamasıdır; &ouml;rneğin Hıristiyanlar oğul tanrının insan şeklinde m&uuml;cessem olduğuna, insanların g&uuml;nahlarını kendi &uuml;zerine aldığına ve ha&ccedil;a gerilme acısına katlanarak g&uuml;nahlara kefaret &ouml;dediğine inanmaktadır. Yuhanna İncilinde ş&ouml;yle okumaktayız: &quot;&Ccedil;&uuml;nk&uuml; Tanrı d&uuml;nyayı o kadar &ccedil;ok sevdi ki, biricik Oğlu&#39;nu verdi. &Ouml;yle ki, O&#39;na iman edenlerin hi&ccedil;biri mahvolmasın, hepsi sonsuz yaşama kavuşsun. Tanrı, Oğlu&#39;nu d&uuml;nyayı yargılamak i&ccedil;in g&ouml;ndermedi, d&uuml;nya O&#39;nun aracılığıyla kurtulsun diye g&ouml;nderdi.&rdquo;[3] Yahudilik dini hakkında da bu &uuml;&ccedil; eleştiri ge&ccedil;erlidir. &Ccedil;&uuml;nk&uuml; evvela Tevrat&rsquo;ın &uuml;&ccedil; n&uuml;shası vardır:</p>\r\n\r\n<p>\r\n	1. Yahudiler ve Protestan &acirc;limleri nezdinde itibar sahibi olan İbrani n&uuml;sha.</p>\r\n\r\n<p>\r\n	2. Samiriler (İsrail oğullarından bir kavim) nezdinde muteber olan n&uuml;sha.</p>\r\n\r\n<p>\r\n	3. Protestanlar dışındaki diğer Hıristiyan fırkalarının muteber bildiği Yunanca n&uuml;sha.</p>\r\n\r\n<p>\r\n	Samirilerin n&uuml;shası, sadece Hz. Musa&rsquo;nın (a.s) beş kitabı, Yuşa ve hakemler kitabını i&ccedil;ermekte ve onlar eski ahdin diğer kitaplarını muteber bilmemektedir. Hz. &Acirc;dem&rsquo;in yaratılışı ile Nuh tufanı arasındaki fasıla birinci kitapta bin altı y&uuml;z elli altı yıl, ikinci kitapta bin &uuml;&ccedil; y&uuml;z yedi yıl, &uuml;&ccedil;&uuml;nc&uuml; kitapta bin &uuml;&ccedil; y&uuml;z atmış iki yıldır. O halde her &uuml;&ccedil; n&uuml;sha doğru olamaz, bilakis sadece biri muteber ve sahih olmalıdır ve onun hangisi olduğu da belli değildir.[4] İkincisi, Tevrat&rsquo;ta da insan aklı tarafından kabul edilmesi imk&acirc;nsız bir takım konular mevcuttur; &ouml;rneğin Tevrat&rsquo;ta Tanrı y&uuml;r&uuml;yen, ezgi okuyan, yalan s&ouml;yleyen ve aldatan biri olarak tıpkı bir insan şeklinde tanıtılmıştır. Zira Tanrı &Acirc;dem&rsquo;e iyi ve k&ouml;t&uuml; ağa&ccedil;tan yemesi takdirde &ouml;leceğini s&ouml;ylemiş, ama &Acirc;dem ve Havva belirtilen ağacın meyvesinden yiyince &ouml;lmemiş ve hatta iyi ve k&ouml;t&uuml;yle tanışmışlardır.[5] Hakeza Tanrının Hz. Yakub ile g&uuml;reş tutma hik&acirc;yesi de Tevrat&rsquo;ta mevcuttur.[6]</p>\r\n\r\n<p>\r\n	B. İslam&rsquo;ın Hakkaniyet Ve &Uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml;n Delilleri</p>\r\n\r\n<p>\r\n	1. İslam dininin mucizesi diri ve ebedidir; &ccedil;&uuml;nk&uuml; bu dinin asıl mucizesi Kur&rsquo;an olup kitap, mantık ve ilim t&uuml;r&uuml;ndendir ve somut hususlar t&uuml;r&uuml;nden olan ge&ccedil;miş peygamberlerin mucizesinden farklıdır. Bu y&uuml;zden her zaman canlı ve kendine dayalıdır. İslam Peygamberinin (s.a.a) hayat ve varlığına &ouml;zg&uuml; değildir, ezeli ve ebedi bir mucizedir. Artı Kur&rsquo;an meydan okuma ve m&uuml;cadeleye davet etmeyle an be an t&uuml;m insanlara hayat ve ebediliğini ilan etmektedir: &ldquo;Eğer kulumuza (Muhammed&rsquo;e) indirdiğimiz (Kur&rsquo;an) hakkında ş&uuml;phede iseniz, haydin onun benzeri bir s&ucirc;re getirin ve eğer doğru s&ouml;yleyenler iseniz, Allah&rsquo;tan başka şahitlerinizi &ccedil;ağırın (ve bunu ispat edin).&rdquo;[7]</p>\r\n\r\n<p>\r\n	2. Kur&rsquo;an tahrif edilmemiştir; yani onda hi&ccedil;bir değişim ve d&ouml;n&uuml;ş&uuml;m ger&ccedil;ekleşmemiştir. &Ccedil;&uuml;nk&uuml; Allah&rsquo;ın ben onu koruyacağım[8] diye vaatte bulunmasına ek olarak, Hz. Peygamberin (s.a.a) bizzat kendisi de onu korumaya &ouml;zel bir &ouml;zen g&ouml;stermiştir. Birincisi, vahiy k&acirc;tipleri diye meşhur olan bireylere ayet ve sureleri yazmalarını emretmiştir. İkincisi, ashap ve yarenlerini Kur&rsquo;an&rsquo;ı ezberlemeleri i&ccedil;in &ccedil;ok teşvik etmiştir. Bu y&uuml;zden Hz. Peygamber (s.a.a) zamanında bir&ccedil;ok şahıs Kur&rsquo;an hafızı olarak meşhur idi. &Uuml;&ccedil;&uuml;nc&uuml;s&uuml;, salt okuma ve kavramları &ouml;ğrenmeyle kalmayıp lafızlara, l&acirc;fz&icirc; &ouml;zelliklere ve tecvide dikkat g&ouml;stererek onun okumaya teşvik etmiştir.[9] Bu amiller Kur&rsquo;an&rsquo;ın tahrif afetinden korunmasını sağlamıştır.</p>\r\n\r\n<p>\r\n	3. İslam&rsquo;ın hakkaniyetini ispat eden &uuml;&ccedil;&uuml;nc&uuml; yol, İslam Peygamberinin (s.a.a) hatemiyeti meselesine dikkat etmektir. &Ccedil;&uuml;nk&uuml; İslam&rsquo;ın dinsel metinleri[10], İslam Peygamberinin Allah&rsquo;ın son peygamberi olduğu ve ondan sonra bir peygamber gelmeyeceğini vurgulamaktadır.[11] Her toplumda bir m&uuml;d&uuml;r ve y&ouml;neticinin son buyrukları, davranışların &ouml;l&ccedil;&uuml;s&uuml; sayılır ve uygulanması gerekir. Yeni buyrukların gelmesiyle, eskiler otomatik olarak y&uuml;r&uuml;rl&uuml;kten kalkar. Diğer dinsel metinlerde peygamberlerinin Allah&rsquo;ın son g&ouml;ndericisi olduğu belirtilmemiş, sadece İslam Peygamberinin (s.a.a) geleceğine dair takip&ccedil;ilerine m&uuml;jde vermiştir. Başka bir ifadeyle ge&ccedil;ici olduklarını bir şekilde dile getirmişlerdir.</p>\r\n\r\n<p>\r\n	4. Bug&uuml;n d&uuml;nyada mevcut dinler arasında canlı ve muteber bir tarihe sahip olan tek din, İslam&rsquo;dır. Tarih&ccedil;iler hatta Peygamberliğin &ccedil;ocukluk d&ouml;neminin ayrıntılarını bile nakletmiştir; oysaki diğer dinler muteber tarihi senede sahip değildir. Bu y&uuml;zden bazı batılı d&uuml;ş&uuml;n&uuml;rler hatta Hz. İsa&rsquo;nın varlığı konusunda bile ş&uuml;pheye d&uuml;şm&uuml;şt&uuml;r. Eğer Kur&rsquo;an ve M&uuml;sl&uuml;manlar Hz. Mesih&rsquo;in ve diğer peygamberlerin adını zikretmeseydi, belki de Hıristiyanlık ve Yahudilik dinlerinin peygamberleri b&ouml;yle bir resmiyet kazanmaz ve toplumda reva&ccedil; bulmazdı.[12] İslam&icirc; mezhepler ve fırkalar arasında Şiilik mezhebinin hak olması hasebiyle diğer mezheplerden &uuml;st&uuml;n oluşu &ccedil;ok a&ccedil;ıktır. Hak din her zamanda bir dine &ouml;zg&uuml;d&uuml;r ve Y&uuml;ce Allah her zamanda bir şeriata sahiptir ve diğer din ve mezhepler ya esasen yanlış ve temelsizdir ya da ge&ccedil;ersiz ve kalkmıştır. İnsanlığa şimdiye dek nazil olmuş ilahi ve semavi dinler, boylamsaldır, enlemsel değildir, yani yeni din &ouml;nceki dini ge&ccedil;ersiz kılmış ve onu m&uuml;kemmelleştirmiştir. Yeni dinin gelmesiyle, &ouml;nceki dinin t&uuml;ketim tarihi dolar, resmiyetten d&uuml;şer ve yerini yeni dine verir. Herkesin yeni dine uyması ve ona iman etmesi gerekir. Bu y&uuml;zden mukaddes metin ve dinsel a&ccedil;ık buyruklarda yeni dine iman etmeyenlerden &ldquo;k&acirc;fir&rdquo; olarak s&ouml;z edilmektedir. İslam, insanlar i&ccedil;in g&ouml;nderilen en son ve en m&uuml;kemmel dindir ve Y&uuml;ce Allah İslam&rsquo;dan başka bir dini kabul etmeyecektir. ان الدین عندالله الاسلام[13] &ldquo;Ş&uuml;phesiz Allah katında din İsl&acirc;m&rsquo;dır.&rdquo; [14]و من یبتغ غیر الاسلام دینا فلن یقبل منه &ldquo;Kim İsl&acirc;m&rsquo;dan başka bir din ararsa, (bilsin ki o din) ondan kabul edilmeyecek ve o ahirette h&uuml;srana uğrayanlardan olacaktır.&rdquo; Maalesef M&uuml;sl&uuml;manlar da tıpkı ge&ccedil;mişteki din sahipleri ve kavimler gibi değişik mezheplere b&ouml;l&uuml;nd&uuml;ler ve onların t&uuml;m&uuml; kesinlikle hak &uuml;zere değildir. Aziz İslam Peygamberi (s.a.a) ş&ouml;yle buyurmuştur: &laquo;ان امّتی ستفرق بعدی علی ثلاث و سبعین فرقة، فرقة منها ناجیة، و اثنتان و سبعون فی النار&raquo; &Uuml;mmetim benden sonra yetmiş &uuml;&ccedil; fırkaya ayrılacak ve sadece bir grup kurtuluşa erecek ve diğer yetmiş iki fırka ateşe girecektir.[15] İslam mezhepleri arasında hak mezhep ve kurtulacak fırka Ehli Beyt mezhebidir (on iki imam Şiiliği) ve Şiilik ger&ccedil;ek ve hakiki İslam&rsquo;dır. İslam Peygamberi ş&ouml;yle buyurmuştur:</p>\r\n\r\n<p>\r\n	ایها الناس انی ترکت فیکم ما ان اخذتم به لن تضلوا، کتاب الله و عترتی اهل بیتی ; &ldquo;Ben size iki şeyi emanet bırakıyorum ve eğer onlara bağlanacak olursanız asla sapmazsınız. Bunlar Allah&rsquo;ın kitabı ve benim ehli beytimdir.&rdquo;[16] Peygamberin (s.a.a) g&uuml;venilir ve değerli sahabesi Ebuzer Gıfari ş&ouml;yle nakletmektedir:</p>\r\n\r\n<p>\r\n	سمعت النبی (ص) انه قال: الا ان مثل اهل بیتی فیکم مثل سفینة نوح فی قومه، من رکبها نجی و من تخلف عنها غرق.</p>\r\n\r\n<p>\r\n	&ldquo;Ben Peygamberden (s.a.a) ş&ouml;yle duydum: &ldquo;Benim ehli beytim sizin aranızda Nuh&rsquo;un kavmine y&ouml;nelik Nuh&rsquo;un gemisi mesabesindedir. Her kim ona binerse, kurtulur ve her kim de geri kalırsa boğulur.&rdquo;[17] Şiiliğin esas ve temeli tevhit, adalet, n&uuml;b&uuml;vvet, imamet ve ahiret inancıdır. Şia, on iki masum imama (a.s) Peygamberin (s.a.a) halifeleri sıfatıyla inanır ve onların ilki Ali (a.s) ve sonuncusu da Mehdidir (a.s). Aziz İslam Peygamberinden nakledilen hadislerde on iki masum imamın (a.s) sayısı ve hatta adları belirtilmiştir. Bir g&uuml;n Abdullah b. Mesud bir grup arasında otururken sahralı bir Arap ayağı kalkar hanginiz Abdullah b. Mesut&rsquo;tur diye sorar. Abdullah ben diye cevap verir. Arap ş&ouml;yle sorar: هل حدثکم نبیکم کم یکون بعده من الخلفاء؟ قال: نعم، اثناعشر، عدد نقباء بنی اسرائیل</p>\r\n\r\n<p>\r\n	Peygamberiniz kendinden sonraki halifelerinin sayısını size bildirdi mi? Evet bildirdi, onlar on iki kişi olup İsrail oğullarının asilleri sayısıncadır.[18] Şiiliğin hakkaniyetine dair bizim delilimiz Kur&rsquo;an ve s&uuml;nnettir. Y&uuml;ce Allah Kur&rsquo;an&rsquo;da Allah, el&ccedil;isi ve Peygamber-i Ekrem&rsquo;in a&ccedil;ık&ccedil;a bildirmesiyle Şia imamları olan emir sahiplerine itaat etmeyi emretmiştir. Kur&rsquo;an&rsquo;ın bir&ccedil;ok ayetinde imamet ve velayet meselesine işaret edilmiştir. &laquo;وانذر عشیرتک الاقربین&raquo;؛ &laquo;انما ولیکم الله ورسوله والمؤمنون الذین یقیمون الصلاة ویؤتون الذکوة و هم راکعون&raquo;، &laquo;یا ایها الرسول بلغ ما انزل الیک من ربک و ان لم تفعل فما بلغت رسالته&raquo;، &laquo;الیوم اکملت لکم دینکم واتممت علیکم نعمتی و رضیت لکم الاسلام دینا&raquo;ً، &laquo;انما یرید الله لیذهب عنکم الرجس اهل البیت&raquo; Ayetleri bu kabildendir. Hz. Peygamber (s.a.a) de tarih ve rivayetlerin a&ccedil;ık&ccedil;a bildirdiğine g&ouml;re, her zaman m&uuml;minlerin &ouml;nderi Ali&rsquo;yi (a.s) vasi ve halifesi olarak tanıtmıştır. Nitekim Tabersi kendi tarihinde ş&ouml;yle nakletmektedir: &laquo;وانذر عشیرتک الاقربین&raquo; ayeti nazil olduğu zaman Peygamber (s.a.a) kendi yakınlarına ş&ouml;yle dedi: Y&uuml;ce Allah sizi kendime davet etmem i&ccedil;in bana emir verdi. O halde sizden her kim bu işte bana yardımcı olursa, benim kardeşim, vasim ve halifem olacaktır. Ali (a.s) ş&ouml;yle buyurdu. Ey Allah Resul&uuml;! Bu işte ben sana yardımcı olacağım. Peygamber (s.a.a) elini Ali&rsquo;nin (s.a.a) boynuna attı ve bu (Ali) sizin aranızda benim kardeşim, vasim ve halifemdir diye buyurdu. Ona kulak verin ve itaat edin. Peygamberin (s.a.a) yakınları g&uuml;lerek Ebu Talib&rsquo;e o sana evladına itaat etmeyi ve ona uyma uymayı emretti diyerek kendisiyle dalga ge&ccedil;tiler.[19] Hz. Peygamber (s.a.a) &ouml;mr&uuml;n&uuml;n sonunda veda haccı olarak meşhur olan haccından d&ouml;nerken Gadir Hum mıntıkasında resmen Ali b. Ebi Talib&rsquo;i (a.s) imam ve M&uuml;sl&uuml;manların &ouml;nderi olarak tanıttı ve hazır olan herkesten m&uuml;minlerin &ouml;nderi sıfatıyla Ali&rsquo;ye biat etmesini istedi. &laquo;من کنت مولاه فهذا علی مولاه&raquo; Ben her kimin velisiysem Ali de onun velisidir, meşhur s&ouml;z&uuml;n&uuml; Peygamber o g&uuml;n buyurmuştur. Bu hadis, İslam&rsquo;ın meşhur ve m&uuml;tevatir hadislerindendir. Bu konular, şeffaf İslam dininin hakkaniyetinin ve Şii mezhebinin &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml;n bir&ccedil;ok akl&icirc; ve nakl&icirc; delillerinden bir kısmını teşkil etmektedir. Daha fazla bilgi edinme eğilimi taşımanız durumunda aşağıdaki kaynaklara m&uuml;racaat edebilirsiniz:</p>\r\n\r\n<p>\r\n	1. Tefsir-i Numune, c. 1, s. 283; c. 11, s. 8; c. 20, s. 38.</p>\r\n\r\n<p>\r\n	2. Aşinayi Ba Didgahhaye Mezahib-i İslam&icirc;, Pasah Ve Porseşha Ez Didgah-ı Teşeyy&uuml;&rsquo; Ve Tesenn&uuml;n (3), s. 113.</p>\r\n\r\n<p>\r\n	3. Hak Cu, Hak Şinas; terc&uuml;me-i el-M&uuml;racaat, Allame Seyid Abd&uuml;lh&uuml;seyin Şerefuddin.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	-------------<br />\r\n	[1] Alleme Mirza Ebu&rsquo;l-Hasan Şa&rsquo;rani, Rah-ı Saadet, s. 187 ve 188 ve 198 &ndash; 221.</p>\r\n\r\n<p>\r\n	[2] a.g.e.</p>\r\n\r\n<p>\r\n	[3] İncil-i Yuhanna, 3: 16 &ndash; 17.</p>\r\n\r\n<p>\r\n	[4] Rah-ı Saadet, s, 206 ve 207.</p>\r\n\r\n<p>\r\n	[5] Tevrat, Segfer-i Peydayiş, bab-ı dovvom ve sevvom.</p>\r\n\r\n<p>\r\n	[6] a.g.e. bab. 21, 24. ayet.</p>\r\n\r\n<p>\r\n	[7] Bakara, 23.</p>\r\n\r\n<p>\r\n	[8] Hicr, 9.</p>\r\n\r\n<p>\r\n	[9] Rah-ı Saadet, s, s. 22 ve 215 ve 24 ve 25.</p>\r\n\r\n<p>\r\n	[10] Ahzab, 40; Sahih-i Buhari, c. 4, s. 250.</p>\r\n\r\n<p>\r\n	[11] Rah-ı Saadet, s. 226 &ndash; 241; İncil-i Yuhanna, 21: 41.</p>\r\n\r\n<p>\r\n	[12] Mecmua-i Asar, c. 16, s. 44.</p>\r\n\r\n<p>\r\n	[13] &Acirc;li İmran, 19.</p>\r\n\r\n<p>\r\n	[14] &Acirc;li İmran, 85.</p>\r\n\r\n<p>\r\n	[15] Hısal, s. 585.</p>\r\n\r\n<p>\r\n	[16] Kenzu&rsquo;l-Ummal, c. 1, s. 44, Babu&rsquo;l-İtisam Bil&rsquo;Kitab Ve&rsquo;s-S&uuml;nnet.</p>\r\n\r\n<p>\r\n	[17] El-M&uuml;stedrek &Acirc;la&rsquo;s-Sahiheyn, c. 3, s. 151.</p>\r\n\r\n<p>\r\n	[18] Hısal, s. 467.</p>\r\n\r\n<p>\r\n	[19] Tarih-i Taberi, c. 2, s. 320, Tab-ı Mısır ve Kamil İbn. Esir, c. 2, s. 41, Tab-ı Beyrut.</p>\r\n','Her ne kadar bug&uuml;n d&uuml;nyada g&ouml;zlemlenen dinlerde bir takım hakikatler yer alsa da, ger&ccedil;ek tevhit olan kamil hakikat sadece İslam&rsquo;ın &ccedil;ehresinde g&ouml;zlemlenebilirdir. Bu iddianın en b&uuml;y&uuml;k delili, diğer dinlerin muteber senetlerinin olmayışı ve metinlerinde tahrif ve akl&icirc; &ccedil;elişkilerin bulunması ve bunun karşılığında Kur&rsquo;an&rsquo;ın senet taşıması, muteber bir tarihinin olması, İslam dininin kapsamlılığı ve &ouml;ğretilerinin selim akıl ile uyuşmasıdır. &Ouml;te taraftan hak din olmak her zamanda bir dine &ouml;zg&uuml;d&uuml;r ve diğer din ve mezhepler ya esasen yanlış ve temelsizdir ya da ge&ccedil;ersizdir ve kalkmıştır. Bug&uuml;n hak şeriat İslam şeriatıdır. Ger&ccedil;ek ve doğru İslam Ehli Beyt (Şiilik) mezhebinin &ccedil;ehresinde m&uuml;cessem olmuştur ve sadece Şia &ouml;ğretileri asıl Muhammedi İslam&rsquo;ın temsilcisi olabilir.','Cevabın a&ccedil;ıklığa kavuşması i&ccedil;in bug&uuml;n d&uuml;nyada mevcut olan diğer dinlerin yetersizliğinin delilleri ve İslam dini ve Ehli Beyt mezhebinin &ouml;ğretilerinin hakkaniyet ve &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml;n delilleri gibi konuları incelemeye tabi tutmalıyız.\r\n\r\n\r\n	A. D&uuml;nyada (İslam Dışında) Mevcut Olan Dinlerin Yetersizlik Delilleri\r\n\r\n\r\n	Birinci Nokta: Biz bug&uuml;nk&uuml; dinlerde mevcut olan her şeyin yanlış ve onların hi&ccedil;bir hak s&ouml;z taşımadığını ifade etmek istemiyoruz. Sadece bug&uuml;nk&uuml; dinlerde kabul edilir olmayan bir takım konuların olduğunu ve bu dinlerin k&acirc;mil bir &ouml;rnek olamayacağını belirtmek istiyoruz.\r\n\r\n\r\n	İkinci Nokta: Biz bu kısa incelemede Hıristiyanlık ve Yahudilikten m&uuml;teşekkil bug&uuml;nk&uuml; d&uuml;nyanın iki &ouml;nemli dininin bazı yetersizliklerine işaret ederken makbull&uuml;k ve itibar a&ccedil;ısından bu iki dinden daha aşağı olan diğer dinlerin değer ve itibarı da belli olacaktır.\r\n\r\n\r\n	Bug&uuml;nk&uuml; Hıristiyanlık dininin hakikatin k&acirc;mil &ccedil;ehresi olamayacağını ispat eden deliller şunlardır:\r\n\r\n\r\n	1. İncil m&uuml;tevatir değildir ve kesin senedi bulunmamaktadır.\r\n\r\n\r\n	Hz. İsa (a.s), İsrail oğullarından idi ve dili İbraniceydi. Kendisi Beyt&uuml;&rsquo;l-Mukaddes&rsquo;te peygamberlik iddiasında bulundu, oranın halkı İbrani idi ve hallerinden haberimizin olmadığı az bir grup dışında kimse ona iman etmedi. Ama Beyt&uuml;&rsquo;l-Mukaddes halkından olup Yunanca bilen k&uuml;&ccedil;&uuml;k bir grup Asya şehirlerine dağıldı, halkı Hz. İsa&rsquo;nın dinine davet etti, Yunanca kitaplar yazdı, bir takım konular ileri s&uuml;rd&uuml; ve Yunan ve Rum halkına İsa b&ouml;yle ve ş&ouml;yle dedi diye s&ouml;yledi. Hz. Mesih&rsquo;i g&ouml;ren, onun amel ve s&ouml;zlerini duyan ve g&ouml;ren ve dilini bilenler Filistin&rsquo;deydiler ve Hz. İsa&rsquo;nın peygamberliğini kabul etmediler ve Yunanca yazılan s&ouml;z konusu hik&acirc;yeleri de uydurulmuş olarak değerlendirdiler. Bu kitap ve hik&acirc;yeleri kabul edenler ise ne Beyt&uuml;&rsquo;l-Mukaddes&rsquo;i, ne Hz. Mesih&rsquo;i g&ouml;ren ve ne de onun dilini bilen kimselerdi. İncil&rsquo;de yazılan hik&acirc;yeler yalan ise, yazanlar yazma &ouml;n&uuml;nde bir engel ile karşılaşmadı ve duyanlar da onu tekzip etmek i&ccedil;in bir imk&acirc;na sahip olmadı. Mesela Matta İncilinde yer ş&ouml;yle yer almaktadır: Hz. Mesih doğduğunda doğu tarafından birka&ccedil; Mecusi gelir ve yeni doğmuş Yahudi padişahı nerdedir diye sorar. Biz onun yıldızını doğuda g&ouml;rd&uuml;k. Onlar g&ouml;steremeyince aniden o yıldızın g&ouml;ky&uuml;z&uuml;nde hareket edip Hz. İsa&rsquo;nın (a.s) bulunduğu evin &uuml;zerinde durduğunu g&ouml;rd&uuml;ler ve onun o evde olduğunu anladılar. B&ouml;yle bir hik&acirc;ye kesinlikle uyduruktur. İncil&rsquo;e eklemiş ve rezil olmaktan &ccedil;ekinmemişlerdir. &Ccedil;&uuml;nk&uuml; bunları Beyt&uuml;&rsquo;l-Mukaddes ehli i&ccedil;in yazmayıp batılılar i&ccedil;in yazmışlardır. S&ouml;z&uuml;n palavra oluşu malumdur ve biz hi&ccedil;bir m&uuml;neccimin herkesin doğumuyla bir yıldızın doğduğuna ve onun bağı &uuml;zerinde dolaştığına inanmadığını kesinlikle biliyoruz. Ne Mecusileri buna inanmaktadır ve ne de diğerleri. Aynı şekilde eski Hıristiyanların Mesih&rsquo;in &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;ne değin g&ouml;r&uuml;ş ayrılığı taşıdığı ve bazı İncillerde onun asla &ouml;ld&uuml;r&uuml;lmediğinin yazıldığını belirtiyoruz. Eğer bir şehirde biri &ouml;ld&uuml;r&uuml;lse, halkın ekseriyetinin bu işe ilgisi gizli kalmazdı ve &ouml;zellikle asmak asla dikkatten ka&ccedil;mazdı. Ama İncillerin yazarları bunları yabancılar i&ccedil;in ve yabancıların dilinden yazdıklarından ve bu yabancılar Beyt&uuml;&rsquo;l-Mukaddes&rsquo;te olmadıklarından ve Hz. İsa&rsquo;nın &ouml;ld&uuml;r&uuml;l&uuml;p &ouml;ld&uuml;r&uuml;lmediğini bilmediklerinden İncillerin yazarları tam bir serbestlik ile maslahat g&ouml;rd&uuml;kleri her şeyi yazmış ve bundan endişe duymamışlardır. Hz. Mesih&rsquo;ten &uuml;&ccedil; y&uuml;z yıl sonra da bir meclis toplanmış ve Hıristiyan alimler kendi aralarında birbirleriyle bu ihtilafları nasıl bir şekilde &ccedil;&ouml;zmek gerektiğine dair danışmış ve netice itibariyle mevcut İnciller arasından d&ouml;rt İncili se&ccedil;meyi ve onların konularını doğru kabullenmeyi ve haddi hesabı olmayan kalanları ise ge&ccedil;ersiz bilmeyi kararlaştırmıştır. İncillerde Hz. İsa&rsquo;nın &ouml;ld&uuml;r&uuml;lmediği g&ouml;r&uuml;ş&uuml; reddedilmiş ve gayri resmi addedilmiştir.[1]\r\n\r\n\r\n	2. Hıristiyanlık dininin yetersiz oluşunun diğer delili de mevcut İncillerdeki sayılı &ccedil;elişkiler ve tahriflerdir. Daha fazla bilgi edinmek i&ccedil;in Allame Şarani&rsquo;nin[2] &ldquo;Rah-ı Saadet&rdquo;, Fazıl Hindi Hibbetullah b. Halil&uuml;&rsquo;r-Rahman&rsquo;ın &ldquo;İzharu&rsquo;l-Hak&rdquo; ve şehid Haşimi Nejad&rsquo;ın &ldquo;Kur&rsquo;an Ve Kitabhay-ı Asiman-i Diger&rdquo; kitaplarına m&uuml;racaat edebilirsiniz.\r\n\r\n\r\n	3. &Uuml;&ccedil;&uuml;nc&uuml; delil, Hıristiyanlığın bazı inan&ccedil;larının mantık ve akıl esaslarıyla bağdaşmamasıdır; &ouml;rneğin Hıristiyanlar oğul tanrının insan şeklinde m&uuml;cessem olduğuna, insanların g&uuml;nahlarını kendi &uuml;zerine aldığına ve ha&ccedil;a gerilme acısına katlanarak g&uuml;nahlara kefaret &ouml;dediğine inanmaktadır. Yuhanna İncilinde ş&ouml;yle okumaktayız: &quot;&Ccedil;&uuml;nk&uuml; Tanrı d&uuml;nyayı o kadar &ccedil;ok sevdi ki, biricik Oğlu&#39;nu verdi. &Ouml;yle ki, O&#39;na iman edenlerin hi&ccedil;biri mahvolmasın, hepsi sonsuz yaşama kavuşsun. Tanrı, Oğlu&#39;nu d&uuml;nyayı yargılamak i&ccedil;in g&ouml;ndermedi, d&uuml;nya O&#39;nun aracılığıyla kurtulsun diye g&ouml;nderdi.&rdquo;[3] Yahudilik dini hakkında da bu &uuml;&ccedil; eleştiri ge&ccedil;erlidir. &Ccedil;&uuml;nk&uuml; evvela Tevrat&rsquo;ın &uuml;&ccedil; n&uuml;shası vardır:\r\n\r\n\r\n	1. Yahudiler ve Protestan &acirc;limleri nezdinde itibar sahibi olan İbrani n&uuml;sha.\r\n\r\n\r\n	2. Samiriler (İsrail oğullarından bir kavim) nezdinde muteber olan n&uuml;sha.\r\n\r\n\r\n	3. Protestanlar dışındaki diğer Hıristiyan fırkalarının muteber bildiği Yunanca n&uuml;sha.\r\n\r\n\r\n	Samirilerin n&uuml;shası, sadece Hz. Musa&rsquo;nın (a.s) beş kitabı, Yuşa ve hakemler kitabını i&ccedil;ermekte ve onlar eski ahdin diğer kitaplarını muteber bilmemektedir. Hz. &Acirc;dem&rsquo;in yaratılışı ile Nuh tufanı arasındaki fasıla birinci kitapta bin altı y&uuml;z elli altı yıl, ikinci kitapta bin &uuml;&ccedil; y&uuml;z yedi yıl, &uuml;&ccedil;&uuml;nc&uuml; kitapta bin &uuml;&ccedil; y&uuml;z atmış iki yıldır. O halde her &uuml;&ccedil; n&uuml;sha doğru olamaz, bilakis sadece biri muteber ve sahih olmalıdır ve onun hangisi olduğu da belli değildir.[4] İkincisi, Tevrat&rsquo;ta da insan aklı tarafından kabul edilmesi imk&acirc;nsız bir takım konular mevcuttur; &ouml;rneğin Tevrat&rsquo;ta Tanrı y&uuml;r&uuml;yen, ezgi okuyan, yalan s&ouml;yleyen ve aldatan biri olarak tıpkı bir insan şeklinde tanıtılmıştır. Zira Tanrı &Acirc;dem&rsquo;e iyi ve k&ouml;t&uuml; ağa&ccedil;tan yemesi takdirde &ouml;leceğini s&ouml;ylemiş, ama &Acirc;dem ve Havva belirtilen ağacın meyvesinden yiyince &ouml;lmemiş ve hatta iyi ve k&ouml;t&uuml;yle tanışmışlardır.[5] Hakeza Tanrının Hz. Yakub ile g&uuml;reş tutma hik&acirc;yesi de Tevrat&rsquo;ta mevcuttur.[6]\r\n\r\n\r\n	B. İslam&rsquo;ın Hakkaniyet Ve &Uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml;n Delilleri\r\n\r\n\r\n	1. İslam dininin mucizesi diri ve ebedidir; &ccedil;&uuml;nk&uuml; bu dinin asıl mucizesi Kur&rsquo;an olup kitap, mantık ve ilim t&uuml;r&uuml;ndendir ve somut hususlar t&uuml;r&uuml;nden olan ge&ccedil;miş peygamberlerin mucizesinden farklıdır. Bu y&uuml;zden her zaman canlı ve kendine dayalıdır. İslam Peygamberinin (s.a.a) hayat ve varlığına &ouml;zg&uuml; değildir, ezeli ve ebedi bir mucizedir. Artı Kur&rsquo;an meydan okuma ve m&uuml;cadeleye davet etmeyle an be an t&uuml;m insanlara hayat ve ebediliğini ilan etmektedir: &ldquo;Eğer kulumuza (Muhammed&rsquo;e) indirdiğimiz (Kur&rsquo;an) hakkında ş&uuml;phede iseniz, haydin onun benzeri bir s&ucirc;re getirin ve eğer doğru s&ouml;yleyenler iseniz, Allah&rsquo;tan başka şahitlerinizi &ccedil;ağırın (ve bunu ispat edin).&rdquo;[7]\r\n\r\n\r\n	2. Kur&rsquo;an tahrif edilmemiştir; yani onda hi&ccedil;bir değişim ve d&ouml;n&uuml;ş&uuml;m ger&ccedil;ekleşmemiştir. &Ccedil;&uuml;nk&uuml; Allah&rsquo;ın ben onu koruyacağım[8] diye vaatte bulunmasına ek olarak, Hz. Peygamberin (s.a.a) bizzat kendisi de onu korumaya &ouml;zel bir &ouml;zen g&ouml;stermiştir. Birincisi, vahiy k&acirc;tipleri diye meşhur olan bireylere ayet ve sureleri yazmalarını emretmiştir. İkincisi, ashap ve yarenlerini Kur&rsquo;an&rsquo;ı ezberlemeleri i&ccedil;in &ccedil;ok teşvik etmiştir. Bu y&uuml;zden Hz. Peygamber (s.a.a) zamanında bir&ccedil;ok şahıs Kur&rsquo;an hafızı olarak meşhur idi. &Uuml;&ccedil;&uuml;nc&uuml;s&uuml;, salt okuma ve kavramları &ouml;ğrenmeyle kalmayıp lafızlara, l&acirc;fz&icirc; &ouml;zelliklere ve tecvide dikkat g&ouml;stererek onun okumaya teşvik etmiştir.[9] Bu amiller Kur&rsquo;an&rsquo;ın tahrif afetinden korunmasını sağlamıştır.\r\n\r\n\r\n	3. İslam&rsquo;ın hakkaniyetini ispat eden &uuml;&ccedil;&uuml;nc&uuml; yol, İslam Peygamberinin (s.a.a) hatemiyeti meselesine dikkat etmektir. &Ccedil;&uuml;nk&uuml; İslam&rsquo;ın dinsel metinleri[10], İslam Peygamberinin Allah&rsquo;ın son peygamberi olduğu ve ondan sonra bir peygamber gelmeyeceğini vurgulamaktadır.[11] Her toplumda bir m&uuml;d&uuml;r ve y&ouml;neticinin son buyrukları, davranışların &ouml;l&ccedil;&uuml;s&uuml; sayılır ve uygulanması gerekir. Yeni buyrukların gelmesiyle, eskiler otomatik olarak y&uuml;r&uuml;rl&uuml;kten kalkar. Diğer dinsel metinlerde peygamberlerinin Allah&rsquo;ın son g&ouml;ndericisi olduğu belirtilmemiş, sadece İslam Peygamberinin (s.a.a) geleceğine dair takip&ccedil;ilerine m&uuml;jde vermiştir. Başka bir ifadeyle ge&ccedil;ici olduklarını bir şekilde dile getirmişlerdir.\r\n\r\n\r\n	4. Bug&uuml;n d&uuml;nyada mevcut dinler arasında canlı ve muteber bir tarihe sahip olan tek din, İslam&rsquo;dır. Tarih&ccedil;iler hatta Peygamberliğin &ccedil;ocukluk d&ouml;neminin ayrıntılarını bile nakletmiştir; oysaki diğer dinler muteber tarihi senede sahip değildir. Bu y&uuml;zden bazı batılı d&uuml;ş&uuml;n&uuml;rler hatta Hz. İsa&rsquo;nın varlığı konusunda bile ş&uuml;pheye d&uuml;şm&uuml;şt&uuml;r. Eğer Kur&rsquo;an ve M&uuml;sl&uuml;manlar Hz. Mesih&rsquo;in ve diğer peygamberlerin adını zikretmeseydi, belki de Hıristiyanlık ve Yahudilik dinlerinin peygamberleri b&ouml;yle bir resmiyet kazanmaz ve toplumda reva&ccedil; bulmazdı.[12] İslam&icirc; mezhepler ve fırkalar arasında Şiilik mezhebinin hak olması hasebiyle diğer mezheplerden &uuml;st&uuml;n oluşu &ccedil;ok a&ccedil;ıktır. Hak din her zamanda bir dine &ouml;zg&uuml;d&uuml;r ve Y&uuml;ce Allah her zamanda bir şeriata sahiptir ve diğer din ve mezhepler ya esasen yanlış ve temelsizdir ya da ge&ccedil;ersiz ve kalkmıştır. İnsanlığa şimdiye dek nazil olmuş ilahi ve semavi dinler, boylamsaldır, enlemsel değildir, yani yeni din &ouml;nceki dini ge&ccedil;ersiz kılmış ve onu m&uuml;kemmelleştirmiştir. Yeni dinin gelmesiyle, &ouml;nceki dinin t&uuml;ketim tarihi dolar, resmiyetten d&uuml;şer ve yerini yeni dine verir. Herkesin yeni dine uyması ve ona iman etmesi gerekir. Bu y&uuml;zden mukaddes metin ve dinsel a&ccedil;ık buyruklarda yeni dine iman etmeyenlerden &ldquo;k&acirc;fir&rdquo; olarak s&ouml;z edilmektedir. İslam, insanlar i&ccedil;in g&ouml;nderilen en son ve en m&uuml;kemmel dindir ve Y&uuml;ce Allah İslam&rsquo;dan başka bir dini kabul etmeyecektir. ان الدین عندالله الاسلام[13] &ldquo;Ş&uuml;phesiz Allah katında din İsl&acirc;m&rsquo;dır.&rdquo; [14]و من یبتغ غیر الاسلام دینا فلن یقبل منه &ldquo;Kim İsl&acirc;m&rsquo;dan başka bir din ararsa, (bilsin ki o din) ondan kabul edilmeyecek ve o ahirette h&uuml;srana uğrayanlardan olacaktır.&rdquo; Maalesef M&uuml;sl&uuml;manlar da tıpkı ge&ccedil;mişteki din sahipleri ve kavimler gibi değişik mezheplere b&ouml;l&uuml;nd&uuml;ler ve onların t&uuml;m&uuml; kesinlikle hak &uuml;zere değildir. Aziz İslam Peygamberi (s.a.a) ş&ouml;yle buyurmuştur: &laquo;ان امّتی ستفرق بعدی علی ثلاث و سبعین فرقة، فرقة منها ناجیة، و اثنتان و سبعون فی النار&raquo; &Uuml;mmetim benden sonra yetmiş &uuml;&ccedil; fırkaya ayrılacak ve sadece bir grup kurtuluşa erecek ve diğer yetmiş iki fırka ateşe girecektir.[15] İslam mezhepleri arasında hak mezhep ve kurtulacak fırka Ehli Beyt mezhebidir (on iki imam Şiiliği) ve Şiilik ger&ccedil;ek ve hakiki İslam&rsquo;dır. İslam Peygamberi ş&ouml;yle buyurmuştur:\r\n\r\n\r\n	ایها الناس انی ترکت فیکم ما ان اخذتم به لن تضلوا، کتاب الله و عترتی اهل بیتی ; &ldquo;Ben size iki şeyi emanet bırakıyorum ve eğer onlara bağlanacak olursanız asla sapmazsınız. Bunlar Allah&rsquo;ın kitabı ve benim ehli beytimdir.&rdquo;[16] Peygamberin (s.a.a) g&uuml;venilir ve değerli sahabesi Ebuzer Gıfari ş&ouml;yle nakletmektedir:\r\n\r\n\r\n	سمعت النبی (ص) انه قال: الا ان مثل اهل بیتی فیکم مثل سفینة نوح فی قومه، من رکبها نجی و من تخلف عنها غرق.\r\n\r\n\r\n	&ldquo;Ben Peygamberden (s.a.a) ş&ouml;yle duydum: &ldquo;Benim ehli beytim sizin aranızda Nuh&rsquo;un kavmine y&ouml;nelik Nuh&rsquo;un gemisi mesabesindedir. Her kim ona binerse, kurtulur ve her kim de geri kalırsa boğulur.&rdquo;[17] Şiiliğin esas ve temeli tevhit, adalet, n&uuml;b&uuml;vvet, imamet ve ahiret inancıdır. Şia, on iki masum imama (a.s) Peygamberin (s.a.a) halifeleri sıfatıyla inanır ve onların ilki Ali (a.s) ve sonuncusu da Mehdidir (a.s). Aziz İslam Peygamberinden nakledilen hadislerde on iki masum imamın (a.s) sayısı ve hatta adları belirtilmiştir. Bir g&uuml;n Abdullah b. Mesud bir grup arasında otururken sahralı bir Arap ayağı kalkar hanginiz Abdullah b. Mesut&rsquo;tur diye sorar. Abdullah ben diye cevap verir. Arap ş&ouml;yle sorar: هل حدثکم نبیکم کم یکون بعده من الخلفاء؟ قال: نعم، اثناعشر، عدد نقباء بنی اسرائیل\r\n\r\n\r\n	Peygamberiniz kendinden sonraki halifelerinin sayısını size bildirdi mi? Evet bildirdi, onlar on iki kişi olup İsrail oğullarının asilleri sayısıncadır.[18] Şiiliğin hakkaniyetine dair bizim delilimiz Kur&rsquo;an ve s&uuml;nnettir. Y&uuml;ce Allah Kur&rsquo;an&rsquo;da Allah, el&ccedil;isi ve Peygamber-i Ekrem&rsquo;in a&ccedil;ık&ccedil;a bildirmesiyle Şia imamları olan emir sahiplerine itaat etmeyi emretmiştir. Kur&rsquo;an&rsquo;ın bir&ccedil;ok ayetinde imamet ve velayet meselesine işaret edilmiştir. &laquo;وانذر عشیرتک الاقربین&raquo;؛ &laquo;انما ولیکم الله ورسوله والمؤمنون الذین یقیمون الصلاة ویؤتون الذکوة و هم راکعون&raquo;، &laquo;یا ایها الرسول بلغ ما انزل الیک من ربک و ان لم تفعل فما بلغت رسالته&raquo;، &laquo;الیوم اکملت لکم دینکم واتممت علیکم نعمتی و رضیت لکم الاسلام دینا&raquo;ً، &laquo;انما یرید الله لیذهب عنکم الرجس اهل البیت&raquo; Ayetleri bu kabildendir. Hz. Peygamber (s.a.a) de tarih ve rivayetlerin a&ccedil;ık&ccedil;a bildirdiğine g&ouml;re, her zaman m&uuml;minlerin &ouml;nderi Ali&rsquo;yi (a.s) vasi ve halifesi olarak tanıtmıştır. Nitekim Tabersi kendi tarihinde ş&ouml;yle nakletmektedir: &laquo;وانذر عشیرتک الاقربین&raquo; ayeti nazil olduğu zaman Peygamber (s.a.a) kendi yakınlarına ş&ouml;yle dedi: Y&uuml;ce Allah sizi kendime davet etmem i&ccedil;in bana emir verdi. O halde sizden her kim bu işte bana yardımcı olursa, benim kardeşim, vasim ve halifem olacaktır. Ali (a.s) ş&ouml;yle buyurdu. Ey Allah Resul&uuml;! Bu işte ben sana yardımcı olacağım. Peygamber (s.a.a) elini Ali&rsquo;nin (s.a.a) boynuna attı ve bu (Ali) sizin aranızda benim kardeşim, vasim ve halifemdir diye buyurdu. Ona kulak verin ve itaat edin. Peygamberin (s.a.a) yakınları g&uuml;lerek Ebu Talib&rsquo;e o sana evladına itaat etmeyi ve ona uyma uymayı emretti diyerek kendisiyle dalga ge&ccedil;tiler.[19] Hz. Peygamber (s.a.a) &ouml;mr&uuml;n&uuml;n sonunda veda haccı olarak meşhur olan haccından d&ouml;nerken Gadir Hum mıntıkasında resmen Ali b. Ebi Talib&rsquo;i (a.s) imam ve M&uuml;sl&uuml;manların &ouml;nderi olarak tanıttı ve hazır olan herkesten m&uuml;minlerin &ouml;nderi sıfatıyla Ali&rsquo;ye biat etmesini istedi. &laquo;من کنت مولاه فهذا علی مولاه&raquo; Ben her kimin velisiysem Ali de onun velisidir, meşhur s&ouml;z&uuml;n&uuml; Peygamber o g&uuml;n buyurmuştur. Bu hadis, İslam&rsquo;ın meşhur ve m&uuml;tevatir hadislerindendir. Bu konular, şeffaf İslam dininin hakkaniyetinin ve Şii mezhebinin &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml;n bir&ccedil;ok akl&icirc; ve nakl&icirc; delillerinden bir kısmını teşkil etmektedir. Daha fazla bilgi edinme eğilimi taşımanız durumunda aşağıdaki kaynaklara m&uuml;racaat edebilirsiniz:\r\n\r\n\r\n	1. Tefsir-i Numune, c. 1, s. 283; c. 11, s. 8; c. 20, s. 38.\r\n\r\n\r\n	2. Aşinayi Ba Didgahhaye Mezahib-i İslam&icirc;, Pasah Ve Porseşha Ez Didgah-ı Teşeyy&uuml;&rsquo; Ve Tesenn&uuml;n (3), s. 113.\r\n\r\n\r\n	3. Hak Cu, Hak Şinas; terc&uuml;me-i el-M&uuml;racaat, Allame Seyid Abd&uuml;lh&uuml;seyin Şerefuddin.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	-------------\r\n	[1] Alleme Mirza Ebu&rsquo;l-Hasan Şa&rsquo;rani, Rah-ı Saadet, s. 187 ve 188 ve 198 &ndash; 221.\r\n\r\n\r\n	[2] a.g.e.\r\n\r\n\r\n	[3] İncil-i Yuhanna, 3: 16 &ndash; 17.\r\n\r\n\r\n	[4] Rah-ı Saadet, s, 206 ve 207.\r\n\r\n\r\n	[5] Tevrat, Segfer-i Peydayiş, bab-ı dovvom ve sevvom.\r\n\r\n\r\n	[6] a.g.e. bab. 21, 24. ayet.\r\n\r\n\r\n	[7] Bakara, 23.\r\n\r\n\r\n	[8] Hicr, 9.\r\n\r\n\r\n	[9] Rah-ı Saadet, s, s. 22 ve 215 ve 24 ve 25.\r\n\r\n\r\n	[10] Ahzab, 40; Sahih-i Buhari, c. 4, s. 250.\r\n\r\n\r\n	[11] Rah-ı Saadet, s. 226 &ndash; 241; İncil-i Yuhanna, 21: 41.\r\n\r\n\r\n	[12] Mecmua-i Asar, c. 16, s. 44.\r\n\r\n\r\n	[13] &Acirc;li İmran, 19.\r\n\r\n\r\n	[14] &Acirc;li İmran, 85.\r\n\r\n\r\n	[15] Hısal, s. 585.\r\n\r\n\r\n	[16] Kenzu&rsquo;l-Ummal, c. 1, s. 44, Babu&rsquo;l-İtisam Bil&rsquo;Kitab Ve&rsquo;s-S&uuml;nnet.\r\n\r\n\r\n	[17] El-M&uuml;stedrek &Acirc;la&rsquo;s-Sahiheyn, c. 3, s. 151.\r\n\r\n\r\n	[18] Hısal, s. 467.\r\n\r\n\r\n	[19] Tarih-i Taberi, c. 2, s. 320, Tab-ı Mısır ve Kamil İbn. Esir, c. 2, s. 41, Tab-ı Beyrut.'),(587,'tr593','<div id=\"A3_1\">\r\n	Tarih ve İslam&icirc; kaynakların bize bildirdiği &uuml;zere K&acirc;be evi &Acirc;dem (a.s) eliyle yapılmış, sonra Nuh tufanında hasar g&ouml;rm&uuml;ş, ardından İbrahim Halil (a.s) tarafından yeniden inşa edilmiş, ondan sonra Araplardan bir kavim onun duvarlarını yapmış, yine viran olmuş, Amaleke olarak adlandırılan bir kavim onu yeniden inşa restore etmiş, d&ouml;rd&uuml;nc&uuml; defa Kureyş onu restore etmiş, Abd&uuml;lmelik Mervan hilafeti &uuml;stlendikten sonra Haccac b. Yusuf Abdullah b. Z&uuml;beyir&rsquo;in yaptığı evi yıkmış ve onu &ouml;nceki haline &ccedil;evirmiştir. Kabe&rsquo;nin hali Osmanlı padişahı S&uuml;leyman&rsquo;ın 960&rsquo;ta iş başına gelinceye dek bu minvalde kalmış ve o Kabe&rsquo;nin tavanını değiştirmiştir. Osmanlı sultanı Ahmet 1121&rsquo;de hilafeti &uuml;stlenince K&acirc;be&rsquo;de bir takım onarımlarda bulunmuştur. 1039&rsquo;da meydana gelen b&uuml;y&uuml;k selin K&acirc;be&rsquo;nin kuzey, doğu ve batı y&ouml;n&uuml;ndeki bazı kapılarını tahrip edince Osmanlı padişahlarından biri olan 4. Murat onu onarmaları emrini verdi ve artık bug&uuml;ne dek K&acirc;be&rsquo;ye bir el s&uuml;r&uuml;lmedi. Hz. Ali&rsquo;nin (a.s) doğum şekli ve K&acirc;be duvarının yarılması ise hi&ccedil; kimse tarafından ş&uuml;pheyle karşılanmamıştır. Hem Ehli S&uuml;nnet kaynakları ve hem de Şiiler kuşku duymadan onu nakletmiştir. Ama Hz. Ali&rsquo;den (a.s) sonra da K&acirc;be birka&ccedil; defa restore edilmiş ve yeniden yapılmıştır. Bu nedenle, tabii olarak K&acirc;be&rsquo;de Hz. Ali&rsquo;nin (a.s) doğumu i&ccedil;in meydana gelen yarığın yok olması gerekmektedir. Bu, hi&ccedil;bir Şii&rsquo;nin ink&acirc;r etmediği bir husustur ve yenileme sebebiyle s&ouml;z konusu yarığın izinin yok olmasının bir &ouml;nemi de bulunmamaktadır. &Ccedil;&uuml;nk&uuml; &ouml;nemli olan şey, kesinlikle vuku bulmuş olan ve Şia ile Ehli S&uuml;nnet kaynaklarının yeterince naklettiği K&acirc;be&rsquo;nin yarılması mucizesidir.</div>\r\n','<p>\r\n	Bu soruyu daha g&uuml;zel cevaplayabilmek i&ccedil;in, bu kutsal evin yapılmasının tarihini &ouml;zetle bilmemiz gerekmektedir. Bu konuda İslam&rsquo;ın haber kaynaklarından anlaşıldığı &uuml;zere, Kabe ilk tevhit evi ve yery&uuml;z&uuml;ndeki en eski mabettir. Ondan &ouml;nce hi&ccedil;bir merkez, Allah&rsquo;a yakarma ve tapınmanın merkezi olmamıştır. K&acirc;be, halk ve insanlık toplumunun faydası i&ccedil;in toplanma merkezi olan bir nokta ve &ccedil;ok bereketli olan bir mahalde yapılmıştır. Kabe evi, Hz. &Acirc;dem&rsquo;in (a.s) eliyle yapılmış ve ardından Nuh tufanında hasar g&ouml;rm&uuml;ş ve İbrahim Halil (a.s) tarafından inşa edilmiştir. Hz. Ali (a.s) Nehc&uuml;&rsquo;l-Belağa&rsquo;da bu hususta ş&ouml;yle buyuruyor: Adem zamanından bug&uuml;ne dek Allah&rsquo;ın d&uuml;nya halkını bir taşın par&ccedil;alarıyla imtihan ettiğini, onu saygın evi karar kıldığını ve ardından Adem ve evlatlarına onun etrafında tavafta bulunmalarını tavsiye ettiğini g&ouml;rm&uuml;yor musunuz.&rdquo;[1] İbn. Şehraşub, Bir şahıs &laquo;إِنَّ أَوَّلَ بَیْتٍ وُضِعَ لِلنَّاسِ&raquo;&nbsp; ayeti hakkında K&acirc;be ilk ev midir diye M&uuml;minlerin &Ouml;nderinden (a.s) bir soru sorduğunu ve onun da ş&ouml;yle cevap verdiğini aktarır: Hayır, K&acirc;be&rsquo;den &ouml;nce başka evler de vardı, lakin K&acirc;be insanlar i&ccedil;in yapılmış ilk m&uuml;barek evdir. Bu evde hidayet, rahmet ve bereket mevcuttur. Onu ilk yapan İbrahim idi. Ondan sonra Araplardan bir kavim onu inşa etti. Sonra zaman onu yine viran etti. Amalake kavmi &uuml;&ccedil;&uuml;nc&uuml; defalığına onu yaptı ve d&ouml;rd&uuml;nc&uuml; kez Kureyş onu restore etti.[2] K&acirc;be&rsquo;nin y&ouml;netimi Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) atalarından biri olan Kusay b. Kelab&rsquo;ın (Hicretten &ouml;nce ikinci asır) eline ge&ccedil;ince, Kusay onu yıktı, baştan daha sağlam bir şekilde yaptı, hurma ağacına benzer bir ağacın tahtası ve hurma ağacının dallarıyla &ouml;rtt&uuml;. Bu bina b&ouml;ylece kaldı. Abdullah b. Z&uuml;beyir, Yezid b. Muaviye d&ouml;neminde Hicaz&rsquo;a egemen olunca, Yezid Hasin adında bir komutanı onu yıkmak i&ccedil;in g&ouml;nderdi. Savaşın ve Yezid&rsquo;in askerlerinin mancınık ile Mekke tarafına b&uuml;y&uuml;k taşlar atmaları neticesinde K&acirc;be yıkıldı ve aynı şekilde şehre mancınık ile atılan ateşler ile K&acirc;be&rsquo;nin perdesi ve onun tahtaları yandı. Yezid&rsquo;in &ouml;lmesi &uuml;zerine savaşın bitmesiyle, Abdullah b. Z&uuml;beyir K&acirc;be&rsquo;yi yıkıp yeniden yapma kararı aldı. O, Yemen&rsquo;den &ouml;zel bir kirecin getirilmesi emrini verdi, onu kire&ccedil; ile inşa etti, Hicr-i İsmail&rsquo;i evin bir b&ouml;l&uuml;m&uuml; haline getirdi ve daha &ouml;nce y&uuml;ksek olan K&acirc;be&rsquo;nin kapısını yer seviyesine kadar al&ccedil;alttı. Halkın birinden girip diğerinden &ccedil;ıkması i&ccedil;in eski kapı karşısına yeni bir kapı yaptı. K&acirc;be&rsquo;nin y&uuml;ksekliğini yaklaşık on &uuml;&ccedil; bu&ccedil;uk metre yaptı. Onu tamamladıktan sonra i&ccedil; ve dışına misk ve amber s&uuml;rd&uuml; ve ipekten bir par&ccedil;ayla onu &ouml;rtt&uuml;. Hicri 64 yılının Recep ayında bu işi bitirdi. Abd&uuml;lmelik b. Mervan hilafeti ele ge&ccedil;irince, Haccac b. Yusuf, Abdullah b. Z&uuml;beyir&rsquo;in yaptığı evi yıktı ve onu eski haline d&ouml;nd&uuml;rd&uuml;. Haccac Kabe&rsquo;nin duvarını kuzeyden yaklaşık &uuml;&ccedil; metre yirmi santim yıktı, Kureyş&rsquo;in yapısına ulaştı ve bu y&ouml;ndeki inşaatı bu esasa g&ouml;re yaptı. İbn. Z&uuml;beyir&rsquo;in al&ccedil;alttığı K&acirc;be&rsquo;nin doğu kapısını da &ouml;nceki şekline (yerden yaklaşık bir bu&ccedil;uk veya iki metre y&uuml;ksek) d&ouml;nd&uuml;rd&uuml; ve Abdullah&rsquo;ın eklediği kapıyı da kapattı. Sonra artı kalan taşlarla K&acirc;be&rsquo;nin tabanını d&ouml;şedi. K&acirc;be&rsquo;nin hali Osmanlı padişahı S&uuml;leyman&rsquo;ın 960&rsquo;ta iş başına gelinceye dek bu minvalde kalmış ve o K&acirc;be&rsquo;nin tavanını değiştirmiştir. Osmanlı sultanı Ahmet 1121&rsquo;de hilafeti &uuml;stlenince K&acirc;be&rsquo;de bir takım onarımlarda bulunmuştur. 1039 yılında meydana gelen b&uuml;y&uuml;k selin K&acirc;be&rsquo;nin kuzey, doğu ve batı y&ouml;n&uuml;ndeki bazı kapılarını tahrip edince Osmanlı padişahlarından biri olan 4. Murat onu onarmaları emrini verdi ve artık bug&uuml;ne dek K&acirc;be&rsquo;ye el s&uuml;r&uuml;lmedi.[3] Hz. Ali&rsquo;nin (a.s) Kebe&rsquo;de doğması hususu hi&ccedil; kimse tarafından ş&uuml;pheyle karşılanmamış ve hem Şia ve hem de Ehli S&uuml;nnete mensup t&uuml;m M&uuml;sl&uuml;manlar bu mucizeyi kabul etmiştir. Şii kaynaklarında ş&ouml;yle yer almaktadır: Yezid. B. Kanab ş&ouml;yle demektedir: Ben, Abbas b. Abd&uuml;lmuttalib ve Abd&uuml;luzza&rsquo;dan bir grup birlikte Kabe&rsquo;nin karşısında oturmuştuk. Bu esnada dokuz ay hamile olan ve doğum sancısı &ccedil;eken Fatıma b. Esed ş&ouml;yle dedi: Ey Tanrım ben sana, senden gelenlere, peygamberlerine ve kitaplarına inanıyorum ve bu evi eski evi yapan atam İbrahim Halil&rsquo;in (a.s) s&ouml;z&uuml;n&uuml; tasdik ediyorum. Bu evi yapan şahsın ve karnımda taşıdığım kişinin hatırı i&ccedil;in bu doğumu bana kolaylaştır. Yezid b. Kanab ş&ouml;yle demektedir: Biz g&ouml;zlerimizle Allah&rsquo;ın evinin arkadan yarıldığını, Fatıma&rsquo;nın onun i&ccedil;ine girdiğini, g&ouml;zlerden kaybolduğunu ve duvarın kapandığını g&ouml;rd&uuml;k. Biz evin kapısındaki kilidi a&ccedil;mak istedik, ama a&ccedil;ılmadı. Biz bunun Allah Azze ve Celle tarafından olduğunu anladık. O, d&ouml;rt g&uuml;n sonra dışarıya &ccedil;ıktı, elinde M&uuml;minlerin &Ouml;nderi vardı ve ş&ouml;yle s&ouml;yledi: Ben ge&ccedil;miş b&uuml;t&uuml;n kadınlardan daha fazilet sahibiyim; zira Asiye b. Muzahim Allah&rsquo;a tapmanın zor olduğu yerde &ccedil;aresizlikle Allah&rsquo;a gizlice tapındı, İmran kızı Meryem kuru hurma ağacını eliyle sıkıp ondan taze hurma aldı ve yedi ve ben ise Allah&rsquo;ın saygın evine girdim, cennet meyveleri, dal ve yapraklarından yedim ve dışarı &ccedil;ıkmak istediğim zaman da bir haberci seslenerek ey Fatıma evladının adını Ali koy, o y&uuml;cedir ve Y&uuml;ce Allah ş&ouml;yle buyuruyor: Ben onun adını kendi adımdan aldım, onu kendi edebimle edeplendirdim, girift ilmimi ona &ouml;ğrettim. O, K&acirc;be&rsquo;deki putları kıracak, evimin &uuml;st&uuml;nde ezan s&ouml;yleyecek, beni takdis edecek, &ouml;vecektir. Onu sevene, emrine uyana ne mutlu! Ona d&uuml;şman olan ve itaatsizlik edene ise yazıklar olsun.[4] Ehli S&uuml;nnet &acirc;limleri arasında da bir&ccedil;ok grup bu hakikati a&ccedil;ık&ccedil;a kabul etmiş ve onu eşsiz bir erdem olarak değerlendirmiştir. &Ouml;rneğin, H&acirc;kim Nişaburi, M&uuml;stedtek&rsquo;te ş&ouml;yle yazmaktadır: M&uuml;tevatir haberlerde Fatıma b. Esed&rsquo;in Hz. Ali&rsquo;yi (a.s) K&acirc;be&rsquo;nin i&ccedil;inde d&uuml;nyaya getirdiği belirtilmiştir.[5] Aynı şekilde Saidi Ehli S&uuml;nnetin altı sahih kitabından ş&ouml;yle nakletmektedir: Bir g&ouml;r&uuml;şe g&ouml;re Hz. Ali (a.s) 13 Receb Cuma g&uuml;n&uuml;, Fil Yılı&rsquo;ndan otuz yıl sonra ve Peygamberin (s.a.a) hicretinden yirmi &uuml;&ccedil; yıl &ouml;nce Mekke-i M&uuml;kerreme&rsquo;de K&acirc;be&rsquo;nin i&ccedil;inde doğmuştur. Başka bir g&ouml;r&uuml;şe g&ouml;re ise, Fil Yılı&rsquo;ndan yirmi beş yıl sonra ve Peygamberin g&ouml;nderilmesinden on iki yıl &ouml;nce doğmuştur. Bir başka g&ouml;r&uuml;şe g&ouml;re ise Peygamberin g&ouml;nderilişinden on yıl &ouml;nce doğmuştur ve Hz. Ali&rsquo;den (a.s) &ouml;nce K&acirc;be&rsquo;de hi&ccedil; kimse doğmamıştır.[6] Belirtilen hususlar g&ouml;z &ouml;n&uuml;nde bulundurulduğunda Şia ve Ehli S&uuml;nnetin K&acirc;be&rsquo;nin yarılma mucizesinin kesin olduğuna ve Hz. Ali&rsquo;nin (a.s) K&acirc;be&rsquo;nin i&ccedil;inde doğduğuna inandığı aydınlanmaktadır. Bu nedenle, Hz. Ali&rsquo;nin (a.s) doğum ve yaşamı sonrası K&acirc;be&rsquo;de yapılan tahribat ve restorasyonlar g&ouml;z &ouml;n&uuml;nde bulundurulduğunda, tabii olarak M&uuml;minlerin &Ouml;nderinin annesinin K&acirc;be&rsquo;ye girerken meydana gelen yarılmanın izlerinin ortadan kaybolmuş olması gerekmektedir. Bu, hi&ccedil; kimsenin ink&acirc;r edemeyeceği bir hakikattir ve Ali (a.s) Şiilerinden kimse de bunu ink&acirc;r etmemektedir. Ama Şia&rsquo;nın &ouml;v&uuml;n&ccedil; kaynağı, bu mucizenin K&acirc;be&rsquo;de doğan tek kişiye ait olması ve Şia&rsquo;nın onu takip etmekle iftihar etmesidir. Restorasyon sebebiyle yarığın izlerinin yok olmasının hi&ccedil;bir &ouml;nemi de bulunmamaktadır; &Ccedil;&uuml;nk&uuml; &ouml;nemli olan şey, kesinlikle vuku bulmuş olan ve Şia ile Ehli S&uuml;nnet kaynaklarının yeterince naklettiği K&acirc;be&rsquo;nin yarılması mucizesidir.<br />\r\n	------------<br />\r\n	[1] Seyid Rezi, Nehc&uuml;&rsquo;l-Belağa, Hutbe-i Kasia.</p>\r\n\r\n<p>\r\n	[2] Behrani, Seyid Haşim, Tefsir&uuml;&rsquo;l-Burhan, c. 1, s. 661, h. 36, Bonyad-ı Biset, &ccedil;ap-ı evvel, Tahran, 1416 k.</p>\r\n\r\n<p>\r\n	[3] Musevi Hemedani, Seyid Muhammed Bakır, Terc&uuml;me-i Tefsir-i el-Mizan, c. 3, s. 555, Camia-i M&uuml;derrisin, Kum, 1374 ş.</p>\r\n\r\n<p>\r\n	[4] Şeyh Saduk, Amali, Terc&uuml;me-i Kemeri, s. 133, Naşır-i İslamiye, &ccedil;ap-ı heştom, Tahran, 1376 ş.</p>\r\n\r\n<p>\r\n	[5] Hakim Nişaburi, Muhammed, M&uuml;stedrek &Acirc;la&rsquo;l-Sahiheyn, c. 3, s. 483, Naşır-i Daru&rsquo;l-Marifet, &ccedil;ap-ı dovvom, Beyrut, 1406 k.</p>\r\n\r\n<p>\r\n	[6] Saidi, Muhammed Bakır, Fezail-i Penc Ten (a.s) Der Sıhah-ı Şeşgane-i Ehli S&uuml;nnet, c. 1, s. 304, Firuzabadi, &ccedil;ap-ı evvel, Kum, 1374 ş, Be nakl az Nuru&rsquo;l-Ebsar, s. 69.</p>\r\n','Tarih ve İslam&icirc; kaynakların bize bildirdiği &uuml;zere K&acirc;be evi &Acirc;dem (a.s) eliyle yapılmış, sonra Nuh tufanında hasar g&ouml;rm&uuml;ş, ardından İbrahim Halil (a.s) tarafından yeniden inşa edilmiş, ondan sonra Araplardan bir kavim onun duvarlarını yapmış, yine viran olmuş, Amaleke olarak adlandırılan bir kavim onu yeniden inşa restore etmiş, d&ouml;rd&uuml;nc&uuml; defa Kureyş onu restore etmiş, Abd&uuml;lmelik Mervan hilafeti &uuml;stlendikten sonra Haccac b. Yusuf Abdullah b. Z&uuml;beyir&rsquo;in yaptığı evi yıkmış ve onu &ouml;nceki haline &ccedil;evirmiştir. Kabe&rsquo;nin hali Osmanlı padişahı S&uuml;leyman&rsquo;ın 960&rsquo;ta iş başına gelinceye dek bu minvalde kalmış ve o Kabe&rsquo;nin tavanını değiştirmiştir. Osmanlı sultanı Ahmet 1121&rsquo;de hilafeti &uuml;stlenince K&acirc;be&rsquo;de bir takım onarımlarda bulunmuştur. 1039&rsquo;da meydana gelen b&uuml;y&uuml;k selin K&acirc;be&rsquo;nin kuzey, doğu ve batı y&ouml;n&uuml;ndeki bazı kapılarını tahrip edince Osmanlı padişahlarından biri olan 4. Murat onu onarmaları emrini verdi ve artık bug&uuml;ne dek K&acirc;be&rsquo;ye bir el s&uuml;r&uuml;lmedi. Hz. Ali&rsquo;nin (a.s) doğum şekli ve K&acirc;be duvarının yarılması ise hi&ccedil; kimse tarafından ş&uuml;pheyle karşılanmamıştır. Hem Ehli S&uuml;nnet kaynakları ve hem de Şiiler kuşku duymadan onu nakletmiştir. Ama Hz. Ali&rsquo;den (a.s) sonra da K&acirc;be birka&ccedil; defa restore edilmiş ve yeniden yapılmıştır. Bu nedenle, tabii olarak K&acirc;be&rsquo;de Hz. Ali&rsquo;nin (a.s) doğumu i&ccedil;in meydana gelen yarığın yok olması gerekmektedir. Bu, hi&ccedil;bir Şii&rsquo;nin ink&acirc;r etmediği bir husustur ve yenileme sebebiyle s&ouml;z konusu yarığın izinin yok olmasının bir &ouml;nemi de bulunmamaktadır. &Ccedil;&uuml;nk&uuml; &ouml;nemli olan şey, kesinlikle vuku bulmuş olan ve Şia ile Ehli S&uuml;nnet kaynaklarının yeterince naklettiği K&acirc;be&rsquo;nin yarılması mucizesidir.','Bu soruyu daha g&uuml;zel cevaplayabilmek i&ccedil;in, bu kutsal evin yapılmasının tarihini &ouml;zetle bilmemiz gerekmektedir. Bu konuda İslam&rsquo;ın haber kaynaklarından anlaşıldığı &uuml;zere, Kabe ilk tevhit evi ve yery&uuml;z&uuml;ndeki en eski mabettir. Ondan &ouml;nce hi&ccedil;bir merkez, Allah&rsquo;a yakarma ve tapınmanın merkezi olmamıştır. K&acirc;be, halk ve insanlık toplumunun faydası i&ccedil;in toplanma merkezi olan bir nokta ve &ccedil;ok bereketli olan bir mahalde yapılmıştır. Kabe evi, Hz. &Acirc;dem&rsquo;in (a.s) eliyle yapılmış ve ardından Nuh tufanında hasar g&ouml;rm&uuml;ş ve İbrahim Halil (a.s) tarafından inşa edilmiştir. Hz. Ali (a.s) Nehc&uuml;&rsquo;l-Belağa&rsquo;da bu hususta ş&ouml;yle buyuruyor: Adem zamanından bug&uuml;ne dek Allah&rsquo;ın d&uuml;nya halkını bir taşın par&ccedil;alarıyla imtihan ettiğini, onu saygın evi karar kıldığını ve ardından Adem ve evlatlarına onun etrafında tavafta bulunmalarını tavsiye ettiğini g&ouml;rm&uuml;yor musunuz.&rdquo;[1] İbn. Şehraşub, Bir şahıs &laquo;إِنَّ أَوَّلَ بَیْتٍ وُضِعَ لِلنَّاسِ&raquo;&nbsp; ayeti hakkında K&acirc;be ilk ev midir diye M&uuml;minlerin &Ouml;nderinden (a.s) bir soru sorduğunu ve onun da ş&ouml;yle cevap verdiğini aktarır: Hayır, K&acirc;be&rsquo;den &ouml;nce başka evler de vardı, lakin K&acirc;be insanlar i&ccedil;in yapılmış ilk m&uuml;barek evdir. Bu evde hidayet, rahmet ve bereket mevcuttur. Onu ilk yapan İbrahim idi. Ondan sonra Araplardan bir kavim onu inşa etti. Sonra zaman onu yine viran etti. Amalake kavmi &uuml;&ccedil;&uuml;nc&uuml; defalığına onu yaptı ve d&ouml;rd&uuml;nc&uuml; kez Kureyş onu restore etti.[2] K&acirc;be&rsquo;nin y&ouml;netimi Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) atalarından biri olan Kusay b. Kelab&rsquo;ın (Hicretten &ouml;nce ikinci asır) eline ge&ccedil;ince, Kusay onu yıktı, baştan daha sağlam bir şekilde yaptı, hurma ağacına benzer bir ağacın tahtası ve hurma ağacının dallarıyla &ouml;rtt&uuml;. Bu bina b&ouml;ylece kaldı. Abdullah b. Z&uuml;beyir, Yezid b. Muaviye d&ouml;neminde Hicaz&rsquo;a egemen olunca, Yezid Hasin adında bir komutanı onu yıkmak i&ccedil;in g&ouml;nderdi. Savaşın ve Yezid&rsquo;in askerlerinin mancınık ile Mekke tarafına b&uuml;y&uuml;k taşlar atmaları neticesinde K&acirc;be yıkıldı ve aynı şekilde şehre mancınık ile atılan ateşler ile K&acirc;be&rsquo;nin perdesi ve onun tahtaları yandı. Yezid&rsquo;in &ouml;lmesi &uuml;zerine savaşın bitmesiyle, Abdullah b. Z&uuml;beyir K&acirc;be&rsquo;yi yıkıp yeniden yapma kararı aldı. O, Yemen&rsquo;den &ouml;zel bir kirecin getirilmesi emrini verdi, onu kire&ccedil; ile inşa etti, Hicr-i İsmail&rsquo;i evin bir b&ouml;l&uuml;m&uuml; haline getirdi ve daha &ouml;nce y&uuml;ksek olan K&acirc;be&rsquo;nin kapısını yer seviyesine kadar al&ccedil;alttı. Halkın birinden girip diğerinden &ccedil;ıkması i&ccedil;in eski kapı karşısına yeni bir kapı yaptı. K&acirc;be&rsquo;nin y&uuml;ksekliğini yaklaşık on &uuml;&ccedil; bu&ccedil;uk metre yaptı. Onu tamamladıktan sonra i&ccedil; ve dışına misk ve amber s&uuml;rd&uuml; ve ipekten bir par&ccedil;ayla onu &ouml;rtt&uuml;. Hicri 64 yılının Recep ayında bu işi bitirdi. Abd&uuml;lmelik b. Mervan hilafeti ele ge&ccedil;irince, Haccac b. Yusuf, Abdullah b. Z&uuml;beyir&rsquo;in yaptığı evi yıktı ve onu eski haline d&ouml;nd&uuml;rd&uuml;. Haccac Kabe&rsquo;nin duvarını kuzeyden yaklaşık &uuml;&ccedil; metre yirmi santim yıktı, Kureyş&rsquo;in yapısına ulaştı ve bu y&ouml;ndeki inşaatı bu esasa g&ouml;re yaptı. İbn. Z&uuml;beyir&rsquo;in al&ccedil;alttığı K&acirc;be&rsquo;nin doğu kapısını da &ouml;nceki şekline (yerden yaklaşık bir bu&ccedil;uk veya iki metre y&uuml;ksek) d&ouml;nd&uuml;rd&uuml; ve Abdullah&rsquo;ın eklediği kapıyı da kapattı. Sonra artı kalan taşlarla K&acirc;be&rsquo;nin tabanını d&ouml;şedi. K&acirc;be&rsquo;nin hali Osmanlı padişahı S&uuml;leyman&rsquo;ın 960&rsquo;ta iş başına gelinceye dek bu minvalde kalmış ve o K&acirc;be&rsquo;nin tavanını değiştirmiştir. Osmanlı sultanı Ahmet 1121&rsquo;de hilafeti &uuml;stlenince K&acirc;be&rsquo;de bir takım onarımlarda bulunmuştur. 1039 yılında meydana gelen b&uuml;y&uuml;k selin K&acirc;be&rsquo;nin kuzey, doğu ve batı y&ouml;n&uuml;ndeki bazı kapılarını tahrip edince Osmanlı padişahlarından biri olan 4. Murat onu onarmaları emrini verdi ve artık bug&uuml;ne dek K&acirc;be&rsquo;ye el s&uuml;r&uuml;lmedi.[3] Hz. Ali&rsquo;nin (a.s) Kebe&rsquo;de doğması hususu hi&ccedil; kimse tarafından ş&uuml;pheyle karşılanmamış ve hem Şia ve hem de Ehli S&uuml;nnete mensup t&uuml;m M&uuml;sl&uuml;manlar bu mucizeyi kabul etmiştir. Şii kaynaklarında ş&ouml;yle yer almaktadır: Yezid. B. Kanab ş&ouml;yle demektedir: Ben, Abbas b. Abd&uuml;lmuttalib ve Abd&uuml;luzza&rsquo;dan bir grup birlikte Kabe&rsquo;nin karşısında oturmuştuk. Bu esnada dokuz ay hamile olan ve doğum sancısı &ccedil;eken Fatıma b. Esed ş&ouml;yle dedi: Ey Tanrım ben sana, senden gelenlere, peygamberlerine ve kitaplarına inanıyorum ve bu evi eski evi yapan atam İbrahim Halil&rsquo;in (a.s) s&ouml;z&uuml;n&uuml; tasdik ediyorum. Bu evi yapan şahsın ve karnımda taşıdığım kişinin hatırı i&ccedil;in bu doğumu bana kolaylaştır. Yezid b. Kanab ş&ouml;yle demektedir: Biz g&ouml;zlerimizle Allah&rsquo;ın evinin arkadan yarıldığını, Fatıma&rsquo;nın onun i&ccedil;ine girdiğini, g&ouml;zlerden kaybolduğunu ve duvarın kapandığını g&ouml;rd&uuml;k. Biz evin kapısındaki kilidi a&ccedil;mak istedik, ama a&ccedil;ılmadı. Biz bunun Allah Azze ve Celle tarafından olduğunu anladık. O, d&ouml;rt g&uuml;n sonra dışarıya &ccedil;ıktı, elinde M&uuml;minlerin &Ouml;nderi vardı ve ş&ouml;yle s&ouml;yledi: Ben ge&ccedil;miş b&uuml;t&uuml;n kadınlardan daha fazilet sahibiyim; zira Asiye b. Muzahim Allah&rsquo;a tapmanın zor olduğu yerde &ccedil;aresizlikle Allah&rsquo;a gizlice tapındı, İmran kızı Meryem kuru hurma ağacını eliyle sıkıp ondan taze hurma aldı ve yedi ve ben ise Allah&rsquo;ın saygın evine girdim, cennet meyveleri, dal ve yapraklarından yedim ve dışarı &ccedil;ıkmak istediğim zaman da bir haberci seslenerek ey Fatıma evladının adını Ali koy, o y&uuml;cedir ve Y&uuml;ce Allah ş&ouml;yle buyuruyor: Ben onun adını kendi adımdan aldım, onu kendi edebimle edeplendirdim, girift ilmimi ona &ouml;ğrettim. O, K&acirc;be&rsquo;deki putları kıracak, evimin &uuml;st&uuml;nde ezan s&ouml;yleyecek, beni takdis edecek, &ouml;vecektir. Onu sevene, emrine uyana ne mutlu! Ona d&uuml;şman olan ve itaatsizlik edene ise yazıklar olsun.[4] Ehli S&uuml;nnet &acirc;limleri arasında da bir&ccedil;ok grup bu hakikati a&ccedil;ık&ccedil;a kabul etmiş ve onu eşsiz bir erdem olarak değerlendirmiştir. &Ouml;rneğin, H&acirc;kim Nişaburi, M&uuml;stedtek&rsquo;te ş&ouml;yle yazmaktadır: M&uuml;tevatir haberlerde Fatıma b. Esed&rsquo;in Hz. Ali&rsquo;yi (a.s) K&acirc;be&rsquo;nin i&ccedil;inde d&uuml;nyaya getirdiği belirtilmiştir.[5] Aynı şekilde Saidi Ehli S&uuml;nnetin altı sahih kitabından ş&ouml;yle nakletmektedir: Bir g&ouml;r&uuml;şe g&ouml;re Hz. Ali (a.s) 13 Receb Cuma g&uuml;n&uuml;, Fil Yılı&rsquo;ndan otuz yıl sonra ve Peygamberin (s.a.a) hicretinden yirmi &uuml;&ccedil; yıl &ouml;nce Mekke-i M&uuml;kerreme&rsquo;de K&acirc;be&rsquo;nin i&ccedil;inde doğmuştur. Başka bir g&ouml;r&uuml;şe g&ouml;re ise, Fil Yılı&rsquo;ndan yirmi beş yıl sonra ve Peygamberin g&ouml;nderilmesinden on iki yıl &ouml;nce doğmuştur. Bir başka g&ouml;r&uuml;şe g&ouml;re ise Peygamberin g&ouml;nderilişinden on yıl &ouml;nce doğmuştur ve Hz. Ali&rsquo;den (a.s) &ouml;nce K&acirc;be&rsquo;de hi&ccedil; kimse doğmamıştır.[6] Belirtilen hususlar g&ouml;z &ouml;n&uuml;nde bulundurulduğunda Şia ve Ehli S&uuml;nnetin K&acirc;be&rsquo;nin yarılma mucizesinin kesin olduğuna ve Hz. Ali&rsquo;nin (a.s) K&acirc;be&rsquo;nin i&ccedil;inde doğduğuna inandığı aydınlanmaktadır. Bu nedenle, Hz. Ali&rsquo;nin (a.s) doğum ve yaşamı sonrası K&acirc;be&rsquo;de yapılan tahribat ve restorasyonlar g&ouml;z &ouml;n&uuml;nde bulundurulduğunda, tabii olarak M&uuml;minlerin &Ouml;nderinin annesinin K&acirc;be&rsquo;ye girerken meydana gelen yarılmanın izlerinin ortadan kaybolmuş olması gerekmektedir. Bu, hi&ccedil; kimsenin ink&acirc;r edemeyeceği bir hakikattir ve Ali (a.s) Şiilerinden kimse de bunu ink&acirc;r etmemektedir. Ama Şia&rsquo;nın &ouml;v&uuml;n&ccedil; kaynağı, bu mucizenin K&acirc;be&rsquo;de doğan tek kişiye ait olması ve Şia&rsquo;nın onu takip etmekle iftihar etmesidir. Restorasyon sebebiyle yarığın izlerinin yok olmasının hi&ccedil;bir &ouml;nemi de bulunmamaktadır; &Ccedil;&uuml;nk&uuml; &ouml;nemli olan şey, kesinlikle vuku bulmuş olan ve Şia ile Ehli S&uuml;nnet kaynaklarının yeterince naklettiği K&acirc;be&rsquo;nin yarılması mucizesidir.\r\n	------------\r\n	[1] Seyid Rezi, Nehc&uuml;&rsquo;l-Belağa, Hutbe-i Kasia.\r\n\r\n\r\n	[2] Behrani, Seyid Haşim, Tefsir&uuml;&rsquo;l-Burhan, c. 1, s. 661, h. 36, Bonyad-ı Biset, &ccedil;ap-ı evvel, Tahran, 1416 k.\r\n\r\n\r\n	[3] Musevi Hemedani, Seyid Muhammed Bakır, Terc&uuml;me-i Tefsir-i el-Mizan, c. 3, s. 555, Camia-i M&uuml;derrisin, Kum, 1374 ş.\r\n\r\n\r\n	[4] Şeyh Saduk, Amali, Terc&uuml;me-i Kemeri, s. 133, Naşır-i İslamiye, &ccedil;ap-ı heştom, Tahran, 1376 ş.\r\n\r\n\r\n	[5] Hakim Nişaburi, Muhammed, M&uuml;stedrek &Acirc;la&rsquo;l-Sahiheyn, c. 3, s. 483, Naşır-i Daru&rsquo;l-Marifet, &ccedil;ap-ı dovvom, Beyrut, 1406 k.\r\n\r\n\r\n	[6] Saidi, Muhammed Bakır, Fezail-i Penc Ten (a.s) Der Sıhah-ı Şeşgane-i Ehli S&uuml;nnet, c. 1, s. 304, Firuzabadi, &ccedil;ap-ı evvel, Kum, 1374 ş, Be nakl az Nuru&rsquo;l-Ebsar, s. 69.'),(588,'tr592','<p>\r\n	Şia ve Mutezile&rsquo;den ibaret her iki okul da adaleti kendi mezhep usullerinden biri olarak ilan etmekte ve her ikisi de akl&icirc; iyi ve &ccedil;irkine inanmaktadır; yani bir takım konular hakkında hatta mukaddes şeriat tarafından bir h&uuml;k&uuml;m belirtilmemişse dahi, insan aklı yalnız başına onların iyi veya k&ouml;t&uuml; olduğunu anlayabilmektedir. Zul&uuml;m de insan aklının &ccedil;irkinliğini idrak ettiği bu konulardan biri sayılmaktadır. Bu nedenle, Y&uuml;ce Allah b&ouml;yle bir k&ouml;t&uuml;l&uuml;ğe m&uuml;rtekip olamaz ve O, fiillerinde gerekli olduğu &uuml;zere adalete riayet edecektir. Bu iki mezhebin farkı şudur: Mutezile a&ccedil;ısından eğer insanın t&uuml;m fiilleri Allah&rsquo;a isnat edilirse, O&rsquo;nun &ouml;d&uuml;llendirmesi ve cezalandırması adalete aykırı olacaktır. Mutezile bu &ccedil;ıkmazdan &ccedil;ıkmak i&ccedil;in fiilsel tevhidi ink&acirc;r etmiştir. Şia ise, fiilsel tevhidi ge&ccedil;ersiz kılmaksızın ve insan davranışını tamamıyla bağımsız bilmeksizin, insan fiilinin Allah&rsquo;ın fiilinin enleminde olmayıp boylamında olduğunu a&ccedil;ıklayarak Allah&rsquo;ın adaletine inanmaktan el &ccedil;ekmeksizin bu &ccedil;ıkmazdan &ccedil;ıkmıştır.</p>\r\n','<p>\r\n	Adalet konusunda Mutezile ve Şia arasındaki fark şu noktadan kaynaklanmaktadır: Her iki grup da adaleti kendi mezheplerinin bir usul&uuml; olarak tanıtmalarına karşın, Mutezile adaleti ispat etmek i&ccedil;in, fiilsel tevhidi tartışmaya a&ccedil;mıştır. Fiilsel tevhidin anlamı, ister hayır olsun ve ister şer olsun t&uuml;m işlerin failinin Allah olduğu ve O&rsquo;ndan başka bir failin olmadığı ve esasen Allah istemeyene dek hi&ccedil;bir hadisenin meydana gelmeyeceğidir.[1] O halde sevap ile ceza ve cennet ile cehennem nasıl adalet ile uyuşacaktır? Bu esasla sevap ve cezayı adalet ile uyumlu bir şekilde değerlendirebilmek i&ccedil;in fiilsel tevhit kabul edilmemeli ve her şahsın fiili Allah&rsquo;a değil, kendine isnat edilmelidir. Ama Şia, fiilsel tevhidin insan istek ve iradesiyle &ccedil;elişmediğine ve insan iradesinin Allah&rsquo;ın iradesinin uzantısında olabileceğine inanmaktadır. Elbette Allah&rsquo;ın iradesi olmaksızın insan kendi iradesini ger&ccedil;ekleştirmeyi başaramaz. Ama Allah&rsquo;ın kendi engin g&uuml;c&uuml; doğrultusunda ve buna paralel olmaksızın insana sınırlı bir se&ccedil;im hakkı vermeyi irade ettiğine ve bu esasla onları &ouml;d&uuml;llendireceğine ve cezalandıracağına inanılabilir. Bu hususta daha fazla bilgi edinmek i&ccedil;in, bu konuda yazılmış bir makalenin bir b&ouml;l&uuml;m&uuml;ne dikkatinizi &ccedil;ekiyoruz:</p>\r\n\r\n<p>\r\n	Mutezile İnancında Adaletin Yeri</p>\r\n\r\n<p>\r\n	Mutezile, bazı işlerin ger&ccedil;ekte adalet ve bazı işlerin de zul&uuml;m sayıldığına inanmaktadır. &Ouml;rneğin, Allah&rsquo;ın hayırsever fertleri &ouml;d&uuml;llendirmesi ve g&uuml;nahk&acirc;r şahısları da cezalandırması ger&ccedil;ekte adalet ile eşittir ve Allah&rsquo;ın bunun aksine davranması muhaldir. &Ccedil;&uuml;nk&uuml; Y&uuml;ce Allah adildir ve asla zul&uuml;m işlemez ve de Allah&rsquo;ın zul&uuml;mde bulunması &ccedil;irkindir. Bu grup akl&icirc; ve zat&icirc; iyi ve k&ouml;t&uuml;y&uuml; kabul etmiştir. Nitekim &Uuml;stat Mutahhari bu hususta ş&ouml;yle yazmaktadır: &ldquo;Onlar, eşyanın iyi ve &ccedil;irkinlik esasının insan davranışlarının &ouml;l&ccedil;&uuml; ve mikyası olduğu gibi, rububi fiillerin de &ouml;l&ccedil;&uuml; ve mikyası olabileceğine inanmaktadır&hellip; Onlar adaletin zat&icirc; olarak iyi ve zulm&uuml;n de zat&icirc; olarak k&ouml;t&uuml; olduğunu, sonsuz akıl olan ve t&uuml;m akılların bahşedicisi olan Allah&rsquo;ın aklın iyi g&ouml;rd&uuml;ğ&uuml; bir şeyi asla terk etmeyeceğini ve aklın &ccedil;irkin g&ouml;rd&uuml;ğ&uuml; bir şeyi de yapmayacağını s&ouml;ylemektedir.&rdquo;[2] Mutezile, insan aklının eşyanın iyi ve k&ouml;t&uuml; olduğunu teşhis etmede bağımsız olduğuna ve şeriatın a&ccedil;ıklamasına bakmaksızın doğruluk, emanet, iffet ve takva gibi bazı hususların zat&icirc; olarak iyi olduğunu ve yalan, ihanet ve fuhuş gibi bazı işlerin de zat&icirc; olarak &ccedil;irkin olduğunu teşhis edebileceğine inanmaktadır. Bu nedenle, Allah bir h&uuml;k&uuml;m vermeden &ouml;nce eşyalar zatlarında zat&icirc; iyilik veya &ccedil;irkinliğe sahip olmaktadır. Bu mesele başka konuları peşinden getirmekte ve onların bazıları ilahiyat ve bazıları da insanla ilişkisi olan yaratılışın bir hedef ve gayesi var mıdır şeklindedir. Belirtmek gerekir ki; Mutezile adalet taraftarı olması nedeniyle, fiillerde tevhidi ink&acirc;r etmekte ve fiilsel tevhidin insanın kendi fiillerini yaratmaması ve Allah&rsquo;ın onun fillerini yaratması anlamına geldiğine ve de bu g&ouml;r&uuml;ş&uuml;n ilahi adalete aykırı olduğuna inanmaktadır Hakeza onlar insan &ouml;zg&uuml;rl&uuml;k ve ihtiyarını ink&acirc;r eden Eşaire&rsquo;ye muhaliftir. Bu esasla, Mutezile d&uuml;ş&uuml;ncesinde adaletin yerinin ne olduğu ve onların tıpkı Şii &acirc;limleri gibi neden adaleti iman ve inan&ccedil; usullerinden saydıkları ve beş usullerinin ikincisi olarak karar kıldıkları anlaşılabilir. Mutezile, kendince fiilsel tevhidi adalete ve Eşaire de zannınca adaleti fiilsel tevhide feda etmektedir; ama ger&ccedil;ekte ne Mutezile adaleti doğru bir şekilde a&ccedil;ıklayabilmiş ve ne de Eşaire fiilsel tevhidin derinliklerine varabilmiştir. Bu a&ccedil;ıdan, Mutezile ile Eşaire arasındaki temel fark tevhit ve adalet meselesi hakkındadır.</p>\r\n\r\n<p>\r\n	İmamiye&rsquo;nin Bakışında Adalet</p>\r\n\r\n<p>\r\n	Şii &acirc;limleri Kur&rsquo;an, Peygamberin (s.a.a) hadisleri ve onun Ehli Beytinin (a.s) s&ouml;zlerinden ilham alarak adalet meselesini Şia&rsquo;nın beş inan&ccedil; usul&uuml;n&uuml;n ikincisi olarak kabul etmiş ve fiillerin iyi ve &ccedil;irkinliğinin akl&icirc; ve zat&icirc; olduğuna inanmıştır. Başka bir ifadeyle, fillerin bir kısmı, zat&icirc; olarak iyi ve g&uuml;zel ve bir kısmı da &ccedil;irkin ve k&ouml;t&uuml;d&uuml;r. İnsan aklı şeriat sahibinin h&uuml;km&uuml;ne bakmaksızın bağımsız olarak bazı fillerin iyi ve k&ouml;t&uuml; olduğunu idrak edebilir. Tıpkı aklın adaletin iyi ve zulm&uuml;n k&ouml;t&uuml; olduğuna h&uuml;kmetmesi gibi. Bu y&uuml;zden, Y&uuml;ce Allah sadece iyi ve g&uuml;zel işleri emretmekte ve sadece k&ouml;t&uuml; ve &ccedil;irkin işlerden sakındırmaktadır. Şer&icirc; h&uuml;k&uuml;mler de ger&ccedil;ek ve zat&icirc; maslahat ve fesatlar esasıncadır ve bunlar onların bağlı oldukları hususlarda mevcuttur. Bu esas uyarınca, ger&ccedil;ekte k&ouml;t&uuml;l&uuml;k barındıran her şeyi şeriat sahibi yasaklar; &ccedil;&uuml;nk&uuml; O, k&ouml;t&uuml; ve &ccedil;irkin bir işlemez. Bundan dolayı Allah adildir. Şehid Mutahhari bu hususta ş&ouml;yle yazmaktadır: &ldquo;Allah feyiz ve rahmetini ve aynı şekilde bela ve nimetini zat&icirc; &ouml;nceki istihkaklara g&ouml;re verir ve yaratılış d&uuml;zeninde ilahi feyiz, rahmet, bela, &ouml;d&uuml;l ve ceza a&ccedil;ısından &ouml;zel bir nizam mevcuttur.&rdquo; Her ne kadar Mutezile ve Şia okulları bir&ccedil;ok inan&ccedil;sal meselede hemfikir olsa ve bu y&uuml;zden Eşaire karşısında &ldquo;adliye&rdquo; olarak adlandırılsalar da, bu iki ekol arasında bir takım farklılıklar mevcuttur. &Ouml;rneğin, Şia okulunda, adalet esası fiilsel veya zat&icirc; tevhide bir zarar verilmeksizin kuşatıcı bir tarzda kabul edilmiştir. Bu şekilde adalet tevhidin yanında yer almıştır. Bu okulda adaletin esas oluşu, aklın saygınlığı, insan şahsiyetinin &ouml;zg&uuml;r ve se&ccedil;ici olduğu ve evrenin hikmete dayalı d&uuml;zeni zat&icirc; veya fiil&icirc; tevhide bir halel getirilmeksizin ispat edilmiştir. İlahi m&uuml;lkte bir ortak olarak lanse edilmeden ve ilahi irade insan iradesine mağlup edilmeden insan iradesi onaylanmıştır. İnsanın ilahi kaza ve kader karşısında mecbur olduğu neticesi alınmaksızın varlıkta baştan sona kadar ilahi kaza ve kader kanıtlanmıştır.&rdquo; Ama Mutezile adaleti fiilsel tevhitte değil, sıfatlardaki tevhitte ileri s&uuml;rmektedir; zira onlar fiilsel tevhidi adalete aykırı bilmektedir. Mutezile&rsquo;nin sıfatsal tevhidi, zatın her sıfattan yoksun olmasıdır. Onlar sıfatların zat ile aynı oluşunu ispat edemediler. Oysaki Şia&rsquo;nın sıfatsal tevhidinde sıfatlar zat ile aynıdır. Aynı şekilde Şia&rsquo;nın fiilsel tevhidi Eşaire&rsquo;nin fiilsel tevhidiyle farklıdır. Eşaire&rsquo;nin fiilsel tevhidinin manası, hi&ccedil;bir varlığın hi&ccedil;bir etkiye sahip olmaması ve onların t&uuml;m&uuml;n&uuml;n bir şekilde direkt olarak Allah tarafından olmasıdır. Bundan dolayı, kulların fiillerinin direkt yaratıcısı Allah&rsquo;tır ve kul kendi amelinin yaratıcısı değildir. Şia&rsquo;nın fiilsel tevhidi ise, sebepler ve sonu&ccedil;lar d&uuml;zeninin ge&ccedil;erli olduğu, her sonucun kendi sebebiyle kaim olmakla birlikte Allah ile de kaim olması ve bu ikisinin birbirinin paralelinde olmayıp boylamında yer aldığı anlamındadır. Bu y&uuml;zden Şia&rsquo;nın bakışında tevhit, ilahi adalet esasıyla uyuşup zat&icirc;, ibadetler, sıfatlar ve filler tevhidini kapsar. Bundan dolayı İmamiye Şia&rsquo;sının &acirc;limleri semav&icirc; vahiyden ilham almayla, akıl ve İslam&icirc; &ouml;ğretileri &uuml;zerinde d&uuml;ş&uuml;nme g&uuml;c&uuml;n&uuml; taşımayla ve de dua ve &ouml;zellikle İmam Ali&rsquo;nin (a.s) mucizev&icirc; hutbeleri gibi kanıtsal rivayetlere sahip olmayla, İslam d&uuml;ş&uuml;ncesinde derin akl&icirc; konuları dile getiren ilk kimseler sıfatıyla, İslam birliğini koruyarak İslam&rsquo;ın sınırları ve kesin inan&ccedil;larını (k&uuml;f&uuml;r d&uuml;nyasının İslam d&uuml;nyası aleyhine &uuml;rettiği yeni ve g&uuml;ncel bir&ccedil;ok ş&uuml;phe karşısında) &acirc;limane bir şekilde kanıtsallaştırabilmiş ve pekiştirebilmişlerdir. Bu nedenle bir&ccedil;ok İslam filozofu, Şia idi ve Şia&rsquo;nın İslam&icirc; felsefesini s&uuml;rd&uuml;rebilmiştir. Nitekim Ehli S&uuml;nnet tarih&ccedil;ileri, Şia aklının kadim d&ouml;nemlerden beri felsef&icirc; bir akıl olduğunu, yani Şia d&uuml;ş&uuml;ncesinin ge&ccedil;mişte kanıtsal ve akl&icirc; olduğunu itiraf etmiştir. Bu nedenle Şia &acirc;limleri, temiz imamların (a.s) &ouml;ğretileri ve buyruklarıyla, ilahi gelenek ve vahiy mektebinin eğitmenlerinin ilahi yaşamında ilahi adaletin yerini kavrayabilmiş ve insanlara ispat edebilmiştir. Bu sebeple, Şia mektebinde adaletin m&uuml;mtaz bir yeri vardır; zira vahiy mektebinin eğitmeni Muhammed Mustafa&rsquo;nın (s.a.a) ve onun vefatından sonra Şiilerin ilk imamı olan Ali b. Ebi Talib (a.s) adalet ve eşitliğin sembolleri ve de hak ve insafın k&acirc;mil &acirc;şıklardırlar. Eğer adalet zihn&icirc; mefhumundan sıyrılıp aynileşir ve tecess&uuml;mleşirse, İlk&ouml;nce Muhammed (s.a.a) ve sonra da Ali (a.s) olur. Bu iki k&acirc;mil insanlık &ouml;rneğinin zatı da manev&icirc; ve zihn&icirc; olarak irdelenecek olursa, adalet ortaya &ccedil;ıkacaktır; zira bu ikisi ilahi s&uuml;nnet olup t&uuml;m varlıklarından adalet fışkırmaktadır. Nitekim Y&uuml;ce Allah, Peygamberin (a.s) yaşam tarzı hakkında ş&ouml;yle buyurmaktadır: &laquo;لَقَدْ کانَ لَکُمْ فِى رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ...&raquo; Allah onun yaşam tarzını &ouml;vmekle kalmamış, insanlara onun tarzını takip etmenin zorunlu olduğunu hatırlatmış ve t&uuml;m zamanlardaki insanlar i&ccedil;in k&acirc;mil bir &ouml;rnek olarak o y&uuml;ce şahsiyetten bahsetmiştir.[3]&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;<br />\r\n	---------------</p>\r\n\r\n<p>\r\n	[1] İnsan, 30; Tekvir, 29 ve &hellip;</p>\r\n\r\n<p>\r\n	[2] Mecmua-i Asar-ı &Uuml;stat Mutahhari, c. 1, s. 54 ve 76.</p>\r\n\r\n<p>\r\n	[3] Kaynakların adreslerini &ouml;ğrenmek i&ccedil;in bkz: Tarif-i Adl-i Tekvini Ve Teşrii.</p>\r\n','Şia ve Mutezile&rsquo;den ibaret her iki okul da adaleti kendi mezhep usullerinden biri olarak ilan etmekte ve her ikisi de akl&icirc; iyi ve &ccedil;irkine inanmaktadır; yani bir takım konular hakkında hatta mukaddes şeriat tarafından bir h&uuml;k&uuml;m belirtilmemişse dahi, insan aklı yalnız başına onların iyi veya k&ouml;t&uuml; olduğunu anlayabilmektedir. Zul&uuml;m de insan aklının &ccedil;irkinliğini idrak ettiği bu konulardan biri sayılmaktadır. Bu nedenle, Y&uuml;ce Allah b&ouml;yle bir k&ouml;t&uuml;l&uuml;ğe m&uuml;rtekip olamaz ve O, fiillerinde gerekli olduğu &uuml;zere adalete riayet edecektir. Bu iki mezhebin farkı şudur: Mutezile a&ccedil;ısından eğer insanın t&uuml;m fiilleri Allah&rsquo;a isnat edilirse, O&rsquo;nun &ouml;d&uuml;llendirmesi ve cezalandırması adalete aykırı olacaktır. Mutezile bu &ccedil;ıkmazdan &ccedil;ıkmak i&ccedil;in fiilsel tevhidi ink&acirc;r etmiştir. Şia ise, fiilsel tevhidi ge&ccedil;ersiz kılmaksızın ve insan davranışını tamamıyla bağımsız bilmeksizin, insan fiilinin Allah&rsquo;ın fiilinin enleminde olmayıp boylamında olduğunu a&ccedil;ıklayarak Allah&rsquo;ın adaletine inanmaktan el &ccedil;ekmeksizin bu &ccedil;ıkmazdan &ccedil;ıkmıştır.','Adalet konusunda Mutezile ve Şia arasındaki fark şu noktadan kaynaklanmaktadır: Her iki grup da adaleti kendi mezheplerinin bir usul&uuml; olarak tanıtmalarına karşın, Mutezile adaleti ispat etmek i&ccedil;in, fiilsel tevhidi tartışmaya a&ccedil;mıştır. Fiilsel tevhidin anlamı, ister hayır olsun ve ister şer olsun t&uuml;m işlerin failinin Allah olduğu ve O&rsquo;ndan başka bir failin olmadığı ve esasen Allah istemeyene dek hi&ccedil;bir hadisenin meydana gelmeyeceğidir.[1] O halde sevap ile ceza ve cennet ile cehennem nasıl adalet ile uyuşacaktır? Bu esasla sevap ve cezayı adalet ile uyumlu bir şekilde değerlendirebilmek i&ccedil;in fiilsel tevhit kabul edilmemeli ve her şahsın fiili Allah&rsquo;a değil, kendine isnat edilmelidir. Ama Şia, fiilsel tevhidin insan istek ve iradesiyle &ccedil;elişmediğine ve insan iradesinin Allah&rsquo;ın iradesinin uzantısında olabileceğine inanmaktadır. Elbette Allah&rsquo;ın iradesi olmaksızın insan kendi iradesini ger&ccedil;ekleştirmeyi başaramaz. Ama Allah&rsquo;ın kendi engin g&uuml;c&uuml; doğrultusunda ve buna paralel olmaksızın insana sınırlı bir se&ccedil;im hakkı vermeyi irade ettiğine ve bu esasla onları &ouml;d&uuml;llendireceğine ve cezalandıracağına inanılabilir. Bu hususta daha fazla bilgi edinmek i&ccedil;in, bu konuda yazılmış bir makalenin bir b&ouml;l&uuml;m&uuml;ne dikkatinizi &ccedil;ekiyoruz:\r\n\r\n\r\n	Mutezile İnancında Adaletin Yeri\r\n\r\n\r\n	Mutezile, bazı işlerin ger&ccedil;ekte adalet ve bazı işlerin de zul&uuml;m sayıldığına inanmaktadır. &Ouml;rneğin, Allah&rsquo;ın hayırsever fertleri &ouml;d&uuml;llendirmesi ve g&uuml;nahk&acirc;r şahısları da cezalandırması ger&ccedil;ekte adalet ile eşittir ve Allah&rsquo;ın bunun aksine davranması muhaldir. &Ccedil;&uuml;nk&uuml; Y&uuml;ce Allah adildir ve asla zul&uuml;m işlemez ve de Allah&rsquo;ın zul&uuml;mde bulunması &ccedil;irkindir. Bu grup akl&icirc; ve zat&icirc; iyi ve k&ouml;t&uuml;y&uuml; kabul etmiştir. Nitekim &Uuml;stat Mutahhari bu hususta ş&ouml;yle yazmaktadır: &ldquo;Onlar, eşyanın iyi ve &ccedil;irkinlik esasının insan davranışlarının &ouml;l&ccedil;&uuml; ve mikyası olduğu gibi, rububi fiillerin de &ouml;l&ccedil;&uuml; ve mikyası olabileceğine inanmaktadır&hellip; Onlar adaletin zat&icirc; olarak iyi ve zulm&uuml;n de zat&icirc; olarak k&ouml;t&uuml; olduğunu, sonsuz akıl olan ve t&uuml;m akılların bahşedicisi olan Allah&rsquo;ın aklın iyi g&ouml;rd&uuml;ğ&uuml; bir şeyi asla terk etmeyeceğini ve aklın &ccedil;irkin g&ouml;rd&uuml;ğ&uuml; bir şeyi de yapmayacağını s&ouml;ylemektedir.&rdquo;[2] Mutezile, insan aklının eşyanın iyi ve k&ouml;t&uuml; olduğunu teşhis etmede bağımsız olduğuna ve şeriatın a&ccedil;ıklamasına bakmaksızın doğruluk, emanet, iffet ve takva gibi bazı hususların zat&icirc; olarak iyi olduğunu ve yalan, ihanet ve fuhuş gibi bazı işlerin de zat&icirc; olarak &ccedil;irkin olduğunu teşhis edebileceğine inanmaktadır. Bu nedenle, Allah bir h&uuml;k&uuml;m vermeden &ouml;nce eşyalar zatlarında zat&icirc; iyilik veya &ccedil;irkinliğe sahip olmaktadır. Bu mesele başka konuları peşinden getirmekte ve onların bazıları ilahiyat ve bazıları da insanla ilişkisi olan yaratılışın bir hedef ve gayesi var mıdır şeklindedir. Belirtmek gerekir ki; Mutezile adalet taraftarı olması nedeniyle, fiillerde tevhidi ink&acirc;r etmekte ve fiilsel tevhidin insanın kendi fiillerini yaratmaması ve Allah&rsquo;ın onun fillerini yaratması anlamına geldiğine ve de bu g&ouml;r&uuml;ş&uuml;n ilahi adalete aykırı olduğuna inanmaktadır Hakeza onlar insan &ouml;zg&uuml;rl&uuml;k ve ihtiyarını ink&acirc;r eden Eşaire&rsquo;ye muhaliftir. Bu esasla, Mutezile d&uuml;ş&uuml;ncesinde adaletin yerinin ne olduğu ve onların tıpkı Şii &acirc;limleri gibi neden adaleti iman ve inan&ccedil; usullerinden saydıkları ve beş usullerinin ikincisi olarak karar kıldıkları anlaşılabilir. Mutezile, kendince fiilsel tevhidi adalete ve Eşaire de zannınca adaleti fiilsel tevhide feda etmektedir; ama ger&ccedil;ekte ne Mutezile adaleti doğru bir şekilde a&ccedil;ıklayabilmiş ve ne de Eşaire fiilsel tevhidin derinliklerine varabilmiştir. Bu a&ccedil;ıdan, Mutezile ile Eşaire arasındaki temel fark tevhit ve adalet meselesi hakkındadır.\r\n\r\n\r\n	İmamiye&rsquo;nin Bakışında Adalet\r\n\r\n\r\n	Şii &acirc;limleri Kur&rsquo;an, Peygamberin (s.a.a) hadisleri ve onun Ehli Beytinin (a.s) s&ouml;zlerinden ilham alarak adalet meselesini Şia&rsquo;nın beş inan&ccedil; usul&uuml;n&uuml;n ikincisi olarak kabul etmiş ve fiillerin iyi ve &ccedil;irkinliğinin akl&icirc; ve zat&icirc; olduğuna inanmıştır. Başka bir ifadeyle, fillerin bir kısmı, zat&icirc; olarak iyi ve g&uuml;zel ve bir kısmı da &ccedil;irkin ve k&ouml;t&uuml;d&uuml;r. İnsan aklı şeriat sahibinin h&uuml;km&uuml;ne bakmaksızın bağımsız olarak bazı fillerin iyi ve k&ouml;t&uuml; olduğunu idrak edebilir. Tıpkı aklın adaletin iyi ve zulm&uuml;n k&ouml;t&uuml; olduğuna h&uuml;kmetmesi gibi. Bu y&uuml;zden, Y&uuml;ce Allah sadece iyi ve g&uuml;zel işleri emretmekte ve sadece k&ouml;t&uuml; ve &ccedil;irkin işlerden sakındırmaktadır. Şer&icirc; h&uuml;k&uuml;mler de ger&ccedil;ek ve zat&icirc; maslahat ve fesatlar esasıncadır ve bunlar onların bağlı oldukları hususlarda mevcuttur. Bu esas uyarınca, ger&ccedil;ekte k&ouml;t&uuml;l&uuml;k barındıran her şeyi şeriat sahibi yasaklar; &ccedil;&uuml;nk&uuml; O, k&ouml;t&uuml; ve &ccedil;irkin bir işlemez. Bundan dolayı Allah adildir. Şehid Mutahhari bu hususta ş&ouml;yle yazmaktadır: &ldquo;Allah feyiz ve rahmetini ve aynı şekilde bela ve nimetini zat&icirc; &ouml;nceki istihkaklara g&ouml;re verir ve yaratılış d&uuml;zeninde ilahi feyiz, rahmet, bela, &ouml;d&uuml;l ve ceza a&ccedil;ısından &ouml;zel bir nizam mevcuttur.&rdquo; Her ne kadar Mutezile ve Şia okulları bir&ccedil;ok inan&ccedil;sal meselede hemfikir olsa ve bu y&uuml;zden Eşaire karşısında &ldquo;adliye&rdquo; olarak adlandırılsalar da, bu iki ekol arasında bir takım farklılıklar mevcuttur. &Ouml;rneğin, Şia okulunda, adalet esası fiilsel veya zat&icirc; tevhide bir zarar verilmeksizin kuşatıcı bir tarzda kabul edilmiştir. Bu şekilde adalet tevhidin yanında yer almıştır. Bu okulda adaletin esas oluşu, aklın saygınlığı, insan şahsiyetinin &ouml;zg&uuml;r ve se&ccedil;ici olduğu ve evrenin hikmete dayalı d&uuml;zeni zat&icirc; veya fiil&icirc; tevhide bir halel getirilmeksizin ispat edilmiştir. İlahi m&uuml;lkte bir ortak olarak lanse edilmeden ve ilahi irade insan iradesine mağlup edilmeden insan iradesi onaylanmıştır. İnsanın ilahi kaza ve kader karşısında mecbur olduğu neticesi alınmaksızın varlıkta baştan sona kadar ilahi kaza ve kader kanıtlanmıştır.&rdquo; Ama Mutezile adaleti fiilsel tevhitte değil, sıfatlardaki tevhitte ileri s&uuml;rmektedir; zira onlar fiilsel tevhidi adalete aykırı bilmektedir. Mutezile&rsquo;nin sıfatsal tevhidi, zatın her sıfattan yoksun olmasıdır. Onlar sıfatların zat ile aynı oluşunu ispat edemediler. Oysaki Şia&rsquo;nın sıfatsal tevhidinde sıfatlar zat ile aynıdır. Aynı şekilde Şia&rsquo;nın fiilsel tevhidi Eşaire&rsquo;nin fiilsel tevhidiyle farklıdır. Eşaire&rsquo;nin fiilsel tevhidinin manası, hi&ccedil;bir varlığın hi&ccedil;bir etkiye sahip olmaması ve onların t&uuml;m&uuml;n&uuml;n bir şekilde direkt olarak Allah tarafından olmasıdır. Bundan dolayı, kulların fiillerinin direkt yaratıcısı Allah&rsquo;tır ve kul kendi amelinin yaratıcısı değildir. Şia&rsquo;nın fiilsel tevhidi ise, sebepler ve sonu&ccedil;lar d&uuml;zeninin ge&ccedil;erli olduğu, her sonucun kendi sebebiyle kaim olmakla birlikte Allah ile de kaim olması ve bu ikisinin birbirinin paralelinde olmayıp boylamında yer aldığı anlamındadır. Bu y&uuml;zden Şia&rsquo;nın bakışında tevhit, ilahi adalet esasıyla uyuşup zat&icirc;, ibadetler, sıfatlar ve filler tevhidini kapsar. Bundan dolayı İmamiye Şia&rsquo;sının &acirc;limleri semav&icirc; vahiyden ilham almayla, akıl ve İslam&icirc; &ouml;ğretileri &uuml;zerinde d&uuml;ş&uuml;nme g&uuml;c&uuml;n&uuml; taşımayla ve de dua ve &ouml;zellikle İmam Ali&rsquo;nin (a.s) mucizev&icirc; hutbeleri gibi kanıtsal rivayetlere sahip olmayla, İslam d&uuml;ş&uuml;ncesinde derin akl&icirc; konuları dile getiren ilk kimseler sıfatıyla, İslam birliğini koruyarak İslam&rsquo;ın sınırları ve kesin inan&ccedil;larını (k&uuml;f&uuml;r d&uuml;nyasının İslam d&uuml;nyası aleyhine &uuml;rettiği yeni ve g&uuml;ncel bir&ccedil;ok ş&uuml;phe karşısında) &acirc;limane bir şekilde kanıtsallaştırabilmiş ve pekiştirebilmişlerdir. Bu nedenle bir&ccedil;ok İslam filozofu, Şia idi ve Şia&rsquo;nın İslam&icirc; felsefesini s&uuml;rd&uuml;rebilmiştir. Nitekim Ehli S&uuml;nnet tarih&ccedil;ileri, Şia aklının kadim d&ouml;nemlerden beri felsef&icirc; bir akıl olduğunu, yani Şia d&uuml;ş&uuml;ncesinin ge&ccedil;mişte kanıtsal ve akl&icirc; olduğunu itiraf etmiştir. Bu nedenle Şia &acirc;limleri, temiz imamların (a.s) &ouml;ğretileri ve buyruklarıyla, ilahi gelenek ve vahiy mektebinin eğitmenlerinin ilahi yaşamında ilahi adaletin yerini kavrayabilmiş ve insanlara ispat edebilmiştir. Bu sebeple, Şia mektebinde adaletin m&uuml;mtaz bir yeri vardır; zira vahiy mektebinin eğitmeni Muhammed Mustafa&rsquo;nın (s.a.a) ve onun vefatından sonra Şiilerin ilk imamı olan Ali b. Ebi Talib (a.s) adalet ve eşitliğin sembolleri ve de hak ve insafın k&acirc;mil &acirc;şıklardırlar. Eğer adalet zihn&icirc; mefhumundan sıyrılıp aynileşir ve tecess&uuml;mleşirse, İlk&ouml;nce Muhammed (s.a.a) ve sonra da Ali (a.s) olur. Bu iki k&acirc;mil insanlık &ouml;rneğinin zatı da manev&icirc; ve zihn&icirc; olarak irdelenecek olursa, adalet ortaya &ccedil;ıkacaktır; zira bu ikisi ilahi s&uuml;nnet olup t&uuml;m varlıklarından adalet fışkırmaktadır. Nitekim Y&uuml;ce Allah, Peygamberin (a.s) yaşam tarzı hakkında ş&ouml;yle buyurmaktadır: &laquo;لَقَدْ کانَ لَکُمْ فِى رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ...&raquo; Allah onun yaşam tarzını &ouml;vmekle kalmamış, insanlara onun tarzını takip etmenin zorunlu olduğunu hatırlatmış ve t&uuml;m zamanlardaki insanlar i&ccedil;in k&acirc;mil bir &ouml;rnek olarak o y&uuml;ce şahsiyetten bahsetmiştir.[3]&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n	---------------\r\n\r\n\r\n	[1] İnsan, 30; Tekvir, 29 ve &hellip;\r\n\r\n\r\n	[2] Mecmua-i Asar-ı &Uuml;stat Mutahhari, c. 1, s. 54 ve 76.\r\n\r\n\r\n	[3] Kaynakların adreslerini &ouml;ğrenmek i&ccedil;in bkz: Tarif-i Adl-i Tekvini Ve Teşrii.'),(589,'tr591','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<span><font size=\"2\">Kur&rsquo;an ve rivayet a&ccedil;ısından berzah eksenli tek&acirc;m&uuml;l kabul edilmiş bir konudur. Felsefe de buna değinmiş ve onun hakkında değişik bahisler dile getirilmiştir. İnsanın berzah &acirc;leminde farzları yerine getirerek ve haramlardan sakınarak daha y&uuml;ksek bir tek&acirc;m&uuml;le ulaşması anlamında olan ilm&icirc; tek&acirc;m&uuml;l&uuml;n m&uuml;mk&uuml;n olmadığını ilk&ouml;nce hatırlatmak gerekir; &ccedil;&uuml;nk&uuml; berzah &acirc;lemi y&uuml;k&uuml;ml&uuml;l&uuml;k &acirc;lemi değildir. Bu nedenle, berzahta tek&acirc;m&uuml;lden bahsedildiği her yerde, kastedilenin rivayetlerde de bildirilen ilm&icirc; tek&acirc;m&uuml;l olduğu a&ccedil;ıktır. Bu tek&acirc;m&uuml;l&uuml;n felsef&icirc; izahı hakkında ise ş&ouml;yle s&ouml;ylemeliyiz: Genel bir bakışta ruh soyuttur ve insanın d&uuml;ş&uuml;nen nefsi Allah&rsquo;ın ruhundan olup değişik aşamaları kat etmiş ve b&ouml;ylece madde ve madd&icirc; bedene ulaşmıştır. D&ouml;n&uuml;ş yolunda da bir&ccedil;ok aşamayı aşması gerekmektedir ve bu y&uuml;kseliş yolu tek&acirc;m&uuml;l olarak adlandırılabilir. &Ouml;l&uuml;m ve ruhun berzaha intikal etmesi olayı, otomatik olarak Allah&rsquo;a y&ouml;nelik hareketin aşamalarından birisidir ve insan tek&acirc;m&uuml;l&uuml;n&uuml;n sonu değildir, bilakis nefis hen&uuml;z salt soyutluğa ulaşmak i&ccedil;in bir&ccedil;ok aşamayı &ouml;n&uuml;nde bulundurur. Ama hareketin felsef&icirc; tanımı esasınca bir eleştiri ortaya &ccedil;ıkmaktadır: Hareket şeyin tedric&icirc; olarak yetiden eyleme ulaşmasıdır ve madde de bu yeti ve istidada sahiptir. Bu nedenle, harekette madde ve yeti koşulu vardır. Dolayısıyla, madd&icirc; olmayan berzahta, hareket ve onun ardılınca tek&acirc;m&uuml;l de olmayacaktır. Bu eleştiriye yanıt olarak ş&ouml;yle s&ouml;ylemeliyiz: İnsan nefsi &ouml;ld&uuml;kten sonra her ne kadar madde ve d&uuml;nyev&icirc; bedeni terk etse ve madd&icirc; hareket a&ccedil;ısından eyleme ulaşmış olsa da, kendi asıl hali (salt soyutluk) bağlamında hen&uuml;z değişik hicaplar i&ccedil;inde yer alır. Bu nedenle, bir a&ccedil;ıdan ş&ouml;yle s&ouml;ylenebilir: Nefis, bu şartlarda daha az hicaplar taşıyacağı sonraki hallere y&ouml;nelik yeti durumunda olacaktır ve salt soyutluk ve eyleme ulaşması i&ccedil;in tek&acirc;m&uuml;l etmesi gerekecektir. Bu y&uuml;zden, bir&ccedil;ok b&uuml;y&uuml;k şahsiyet bu tek&acirc;m&uuml;l&uuml; adlandırırken hareket yerine berzah &acirc;leminin madd&icirc; olmayışıyla &ccedil;elişmeyen hicaplar, gariplikler ve karanlıklar ile y&uuml;z y&uuml;ze gelme veya sevginin &ccedil;oğalması gibi tabirlerden istifade etmiştir. </font></span></p>\r\n</div>\r\n','<p>\r\n	Berzah tek&acirc;m&uuml;l&uuml;, değişik rivayetlerde işaret edilmiş kesin hususlardandır. Bazı ayetlerin zahiri de buna delalet etmektedir. İrfanda da berzahta tek&acirc;m&uuml;l&uuml;n vuku bulmasıyla ilgili olarak bir&ccedil;ok şuhud&icirc; delil nakledilmiştir. Aynı şekilde bir&ccedil;ok m&uuml;tedavil felsefede bu konuya değinilmiştir ve &ouml;zetle berzahta tek&acirc;m&uuml;l&uuml;n vuku bulması hakkında g&ouml;r&uuml;ş birliği mevcuttur. Berzahta tek&acirc;m&uuml;l&uuml;n vuku bulmasının imk&acirc;nsız olduğu hi&ccedil;bir felsefenin temelleri esasınca iddia edilemez. İnsanın berzah &acirc;leminde farzları yerine getirerek ve haramlardan sakınarak daha y&uuml;ksek bir tek&acirc;m&uuml;le ulaşması anlamında olan ilm&icirc; tek&acirc;m&uuml;l&uuml;n m&uuml;mk&uuml;n olmadığını hatırlatmak gerekir; &ccedil;&uuml;nk&uuml; berzah &acirc;lemi y&uuml;k&uuml;ml&uuml;l&uuml;k &acirc;lemi değildir ve berzah &acirc;lemindeki şart, kanun ve h&uuml;k&uuml;mler, d&uuml;nya &acirc;lemiyle farklıdır. Bu nedenle, eğer berzahta tek&acirc;m&uuml;lden bahsediliyorsa, bazı rivayetlerde de a&ccedil;ık&ccedil;a bildirilen ilm&icirc; tek&acirc;m&uuml;l kastedilmektedir. Kalan salih amellerden &ouml;lm&uuml;ş insanın ruhuna d&ouml;nen şeyler de berzah amelleri cinsinden değildir, bilakis insanın d&uuml;nyadayken yaptığı ve semeresi sonradan ortaya &ccedil;ıkan amellerin neticesidir. Ama berzahtaki tek&acirc;m&uuml;l&uuml;n niteliğinin felsef&icirc; tanımıyla bir t&uuml;r hareket veya başka bir t&uuml;r tek&acirc;m&uuml;l ve gelişim olması hakkında genel olarak yanıtlanması gereken bir takım eleştiriler mevcuttur. Berzahta tek&acirc;m&uuml;l imk&acirc;nı ve onun felsef&icirc; izahının niteliği hakkında &ouml;ne s&uuml;r&uuml;len eleştiri, felsefedeki yeti ile eylem konusu ve madde ve hareket tanımından kaynaklanmaktadır. Dile getirilen eleştiri şudur: Hareket, felsef&icirc; olarak şeyin tedric&icirc; olarak yetiden eyleme ulaşmasıdır ve madde de bu yeti ve istidada sahiptir. Bu nedenle, harekette madde ve yeti koşulu vardır ve bunlar olmaksızın hareketin bir manası olmayacaktır. Başka bir ifadeyle, bir &acirc;lemde madde mevcut değilse, hareket ve onun ardılınca tek&acirc;m&uuml;l de var olmayacaktır. Ger&ccedil;ek şudur ki: Bu eleştiri, tek&acirc;m&uuml;l mefhumu hakkında &ccedil;ok sınırlı olan bir tasavvurdan kaynaklanmaktadır ve onda t&uuml;m tek&acirc;m&uuml;l yolunun sadece d&uuml;nyev&icirc; madde kısmı g&ouml;z &ouml;n&uuml;nde bulundurulmuştur. Oysaki genel bir perspektiften tek&acirc;m&uuml;l meselesine bakacak olursak ve insanın d&uuml;ş&uuml;nen nefsinin nereden geldiği, indiği ve başlangı&ccedil; noktasına d&ouml;n&uuml;ş yolunda hangi yolu izleyeceği konusunu g&ouml;z &ouml;n&uuml;nde bulundurursak, bu ş&uuml;phenin berzah &acirc;lemindeki veya nefsin madd&icirc; bedenden &ccedil;ıktıktan sonra bulunan t&uuml;mel tek&acirc;m&uuml;l kanunu zedeleyemeyeceğini g&ouml;receğiz. Harekette madde koşulunun olduğu konusu kendi yerinde doğru bir tespittir; &ccedil;&uuml;nk&uuml; bir şey olabilme yeti ve istidadı olmadan yeni bir eylem olmayacak ve hareket de mana taşımayacaktır. Şu noktanın hatırlatılması zorunludur: İnsan nefsi, &ouml;ld&uuml;kten sonra her ne kadar madde ve d&uuml;nyev&icirc; bedeni terk etse ve felsef&icirc; anlamıyla bir hareket i&ccedil;inde olmasa da, salt &ouml;l&uuml;m ve madd&icirc; bedeni terk etmeyle de tam soyutluk nefis i&ccedil;in ger&ccedil;ekleşmez. Dolaysıyla her t&uuml;rl&uuml; tek&acirc;m&uuml;l ve gelişmenin sonu olmaz; &ccedil;&uuml;nk&uuml; hen&uuml;z nefis ile birlikte bir takım hicaplar mevcuttur ve en azından bu hicapların berzah &acirc;leminde kalkması bir t&uuml;r tek&acirc;m&uuml;l sayılır. Başka bir ifadeyle, &ouml;ld&uuml;kten sonra madd&icirc; hareket a&ccedil;ısından nefsin artık eyleme ulaştığı doğrudur, ama asıl haline y&ouml;nelik hen&uuml;z değişik hicaplar i&ccedil;inde yer alır. Bu nedenle nefis, daha az hicaplar taşıyacağı sonraki hallere y&ouml;nelik bir t&uuml;r yeti durumunda olacaktır ve asıl hali olan salt soyutluğa nail olabilmesi i&ccedil;in tek&acirc;m&uuml;l etmesi gerekecektir. Bu sebeple, berzahtaki tek&acirc;m&uuml;l maddeden &ccedil;ıkmayla &ccedil;elişmeyecektir; zira her ne kadar d&uuml;nyev&icirc; madde berzahta mevcut olmasa da, nefis madd&icirc; bedeni terk etmeyle birlikte hicaplı olmasından kaynaklanan yetisel bir hal taşır. Eksiklikleri tamamladıktan sonra ve d&uuml;nya hayatında yer alma ve diğer hususlardan kaynaklanan hicapların ortadan kalkmasıyla en sonda tam eyleme ulaşır. Bu tertiple, nefis kamil soyutluğun elde edildiği yolda berzah &acirc;lemi ve y&uuml;ksek &acirc;lem ve aşamalardan ge&ccedil;ecek ve en sonda tam eylem ve tekam&uuml;l&uuml;n sonu sayılan kıyamete girer. Bu y&uuml;zden berzah ve berzahtaki tek&acirc;m&uuml;l&uuml;n t&uuml;m nefisler i&ccedil;in bir olmadığı, hatta bazı k&acirc;mil olan fertlerin aydınlık ve karanlık hicapları bu d&uuml;nyev&icirc; hayatta aşmış olabileceği ve bu y&uuml;zden berzahta daha az bekleyecekleri s&ouml;ylenmiştir. Tıpkı mertebe ve dereceleri hasebince &ouml;ld&uuml;kten sonra geldikleri yere d&ouml;n&uuml;p kutsal mek&acirc;nlarına erişen masumlar (a.s) gibi. Aynı şekilde bazı ariflerde de berzahta tek&acirc;m&uuml;l edecek ve en sonda daha y&uuml;ksek &acirc;lemlere girecekledir. Ama bir&ccedil;ok nefis hicaplardan kurtulmak, tam eylemsellik ve salt soyutluğa ermek ve de d&uuml;nyev&icirc; arazlardan arınmak i&ccedil;in kıyamete dek berzahta kalacaktır. Bu a&ccedil;ıklamalar ile yeti ve eylem bahsinde hareket i&ccedil;in dile getirilen felsef&icirc; temeller, berzahtaki tek&acirc;m&uuml;l ile &ccedil;elişmeyecektir. Bunun tek neticesi, d&uuml;nyev&icirc; d&uuml;zende ger&ccedil;ekleşen madd&icirc; hareketi berzah &acirc;leminde imk&acirc;nsız bilmemizdir; &ccedil;&uuml;nk&uuml; hareketin bu merhalesi gayesine ermiş ve nefis madd&icirc; bedeni terk etmiştir. Ama madd&icirc; mahiyeti olmayan başka bir t&uuml;r tek&acirc;m&uuml;l berzahta ger&ccedil;ekleşmekte ve nefsin k&acirc;mil olarak gariplikler, karanlıklar ve mevcut hicaplardan kurtulmasına kadar s&uuml;rmektedir. Bu anlamıyla berzahta tek&acirc;m&uuml;l m&uuml;mk&uuml;n olmakla kalmayıp, hatta salt soyutluğa ulaşma ve berzah soyutluğunu aşmadaki nefsin yolculuğu i&ccedil;in zorunluluk addetmektedir. Bu nedenle, tek&acirc;m&uuml;l sadece madde ve d&uuml;nyev&icirc; beden koşuluyla m&uuml;mk&uuml;nd&uuml;r diye belirtilen eleştirinin kaynağı, bazılarının ruh ve d&uuml;ş&uuml;nen nefsi salt soyutluktan alıkoyan tek etkenin bu d&uuml;nyev&icirc; madd&icirc; bedene bağlılık olduğunu, nefsin bu bedenden kurtulur kurtulmaz salt soyutluğa ulaşacağını ve artık bir tek&acirc;m&uuml;l&uuml;n olmayacağını d&uuml;ş&uuml;nmesinden kaynaklanmaktadır. Oysaki bu tasavvur ham ve yanlış bir sanıdır ve salt &ouml;l&uuml;m hadisesi nefsin salt soyutluğa ulaşmasına ve de hareket ve yolculuğun son bulmasına neden olmayacaktır. Bilakis her ne kadar &ouml;l&uuml;m, nefsin soyutluğuna engel teşkil eden en &ouml;nemli amillerin birisinden yani fiziksel bedenden kurtulmak ise de, bu hareketin sonu değildir ve Molla Sadra&rsquo;nın deyimiyle Allah&rsquo;a d&ouml;nme hareketinin başlangıcı sayılmaktadır.[1] Bu şekilde, bir&ccedil;ok b&uuml;y&uuml;k şahsiyetin hareket, yeti ve eylem temellerini kabul etmekle ve bu anlamıyla berzahta hareketi muhal bilmekle birlikte, berzahta tek&acirc;m&uuml;l&uuml;n olduğunu vurguladığını ve berzahtaki tek&acirc;m&uuml;l&uuml;n bilinen anlamıyla hareket t&uuml;r&uuml;nden olmadığını a&ccedil;ıklamak i&ccedil;in bu tek&acirc;m&uuml;l hakkında hicapların d&uuml;şmesi, sevginin &ccedil;oğalması ve benzeri tabirler kullandığını g&ouml;rmekteyiz. Bunlardan birisi olan İmam Humeyni (r.a), Fususu&rsquo;l-Hikem[2] şerhine d&uuml;şt&uuml;ğ&uuml; dipnotlarda berzahtaki tek&acirc;m&uuml;le işaret etmiş ve de berzah ve ahiret &acirc;lemindeki gelişmeden garipliklerin, hicapların ve karanlık şekillerin gitmesi olarak s&ouml;z etmiştir. Bu gelişme, d&uuml;nyadaki hareket ve maddedeki istidat cinsinden değildir. Aynı şekilde Allame Tabatabai berzahtaki tek&acirc;m&uuml;lden d&uuml;nyada tohumu atılan sevgi derecesinin y&uuml;kselmesi olarak s&ouml;z etmiştir.[3] Molla Sadra felsefesinde istifade edilir diğer bir nokta da şudur: Nefis, berzah &acirc;leminde misal&icirc; bir kalıptadır ve kendisi bazı yerlerde bu t&uuml;r bedenin latif bir bedene sahip olduğunu belirtmiştir.[4] Y&uuml;ksek bir letafet ve dereceyle madd&icirc; bedenin &ouml;zelliklerini taşıyan misal&icirc; beden, nefsin berzahta yeti taşıyıcılığını &uuml;stlenir, berzaha ait bu beden berzahsal tek&acirc;m&uuml;lde tezkiye ve nuraniyet yetkinliğine ulaşır ve karanlık şekillerden kaynaklanan gariplik ve arazlardan arınır. Bundan dolayı berzaha ait olan beden ve onun tezkiye ve nuraniyeti berzahtaki baskılar veya feyizlerin alınması neticesinde, berzahtaki tek&acirc;m&uuml;l hakkında daha tam bir manayı bizim i&ccedil;in a&ccedil;ıklığa kavuşturabilir. Aynı şekilde sonda berzahtaki tek&acirc;m&uuml;l hakkında basit bir kavrayışa ermek i&ccedil;in daha somut mefhumlara da işaret edilebilir. Mesela nefis r&uuml;ya &acirc;leminde madd&icirc; bedenin egemenliği dışında olmakla birlikte daha y&uuml;ksek bir kavrayışa ulaşır ve bu bir t&uuml;r berzahsal tek&acirc;m&uuml;l ve seyirdir. Aynı şekilde ariflerin keşifleri de bu t&uuml;rden sayılır, madd&icirc; anlamdaki hareket cinsinden addedilmez, madd&icirc; bedensen ayrılma halinde meydana gelir ve bununla birlikte nefsin tek&acirc;m&uuml;le sebep olur. Sınırlı bir &ouml;l&uuml;m olan r&uuml;ya ve keşif &acirc;leminde, hem maddeden uzaklaşma ve ruh hafifliğiyle birlikte olan bedenin soyut olması ve hem de berzahsal tek&acirc;m&uuml;lden ibaret olan zevk, ilim ve şuhud hali idrak edilmektedir. Bu ikisi hi&ccedil;bir şekilde birbiriyle &ccedil;elişmez. Nitekim Molla Sadra&rsquo;nın deyimiyle, hareketin sona ermesi ve bir a&ccedil;ıdan gayeye ulaşması &ouml;l&uuml;m sayılır, ama daha y&uuml;ksek bir &acirc;lemde ikinci bir doğum ve hareket başlangıcı vardır.[5]&nbsp; &nbsp;<br />\r\n	------------<br />\r\n	[1] Sadruddin, Muhammed Şirazi (Molla Sadra), eş-Şevahidu&rsquo;r-Rububiye Fi&rsquo;l-Menahici&rsquo;s-Sulukiye, 355, &ccedil;ap-ı evvel, Bonyad-ı Hikmet-i İslam&icirc; Sadra, Tahran, 1382.</p>\r\n\r\n<p>\r\n	[2] Humeyni, Ruhullah, Talikat &Acirc;la Şerh-i Fususi&rsquo;l-Hikem, s. 170 &ndash; 171, Merkez-i Tanzim Ve Neşr-i Asar-ı İmam Humeyni (r.a); Mead Ez D</p>\r\n\r\n<p>\r\n	Didgah-ı İmam Humeyni (Tibyan-ı Asar-ı Mevzui) Defter-i Siyom, s. 371, M&uuml;essese-i Tanzim Ve Neşr-i Asar-ı İmam Humeyni (r.a), &ccedil;ap-ı evvel, 1378.</p>\r\n\r\n<p>\r\n	[3] Ruhşad, Muhammed H&uuml;seyin, Der Mahzer-i Allame Tabatabai, Porseşha ve Pasohha, s. 160, &ccedil;ap-ı evvel, &Acirc;li Ali (a.s), Kum, 1381.</p>\r\n\r\n<p>\r\n	[4] eş-Şevahidu&rsquo;r-Rububiyye Fi&rsquo;l-Menahici&rsquo;s-Sulukiyye, s. 112.</p>\r\n\r\n<p>\r\n	[5] a.g.e. s. 113.</p>\r\n','Kur&rsquo;an ve rivayet a&ccedil;ısından berzah eksenli tek&acirc;m&uuml;l kabul edilmiş bir konudur. Felsefe de buna değinmiş ve onun hakkında değişik bahisler dile getirilmiştir. İnsanın berzah &acirc;leminde farzları yerine getirerek ve haramlardan sakınarak daha y&uuml;ksek bir tek&acirc;m&uuml;le ulaşması anlamında olan ilm&icirc; tek&acirc;m&uuml;l&uuml;n m&uuml;mk&uuml;n olmadığını ilk&ouml;nce hatırlatmak gerekir; &ccedil;&uuml;nk&uuml; berzah &acirc;lemi y&uuml;k&uuml;ml&uuml;l&uuml;k &acirc;lemi değildir. Bu nedenle, berzahta tek&acirc;m&uuml;lden bahsedildiği her yerde, kastedilenin rivayetlerde de bildirilen ilm&icirc; tek&acirc;m&uuml;l olduğu a&ccedil;ıktır. Bu tek&acirc;m&uuml;l&uuml;n felsef&icirc; izahı hakkında ise ş&ouml;yle s&ouml;ylemeliyiz: Genel bir bakışta ruh soyuttur ve insanın d&uuml;ş&uuml;nen nefsi Allah&rsquo;ın ruhundan olup değişik aşamaları kat etmiş ve b&ouml;ylece madde ve madd&icirc; bedene ulaşmıştır. D&ouml;n&uuml;ş yolunda da bir&ccedil;ok aşamayı aşması gerekmektedir ve bu y&uuml;kseliş yolu tek&acirc;m&uuml;l olarak adlandırılabilir. &Ouml;l&uuml;m ve ruhun berzaha intikal etmesi olayı, otomatik olarak Allah&rsquo;a y&ouml;nelik hareketin aşamalarından birisidir ve insan tek&acirc;m&uuml;l&uuml;n&uuml;n sonu değildir, bilakis nefis hen&uuml;z salt soyutluğa ulaşmak i&ccedil;in bir&ccedil;ok aşamayı &ouml;n&uuml;nde bulundurur. Ama hareketin felsef&icirc; tanımı esasınca bir eleştiri ortaya &ccedil;ıkmaktadır: Hareket şeyin tedric&icirc; olarak yetiden eyleme ulaşmasıdır ve madde de bu yeti ve istidada sahiptir. Bu nedenle, harekette madde ve yeti koşulu vardır. Dolayısıyla, madd&icirc; olmayan berzahta, hareket ve onun ardılınca tek&acirc;m&uuml;l de olmayacaktır. Bu eleştiriye yanıt olarak ş&ouml;yle s&ouml;ylemeliyiz: İnsan nefsi &ouml;ld&uuml;kten sonra her ne kadar madde ve d&uuml;nyev&icirc; bedeni terk etse ve madd&icirc; hareket a&ccedil;ısından eyleme ulaşmış olsa da, kendi asıl hali (salt soyutluk) bağlamında hen&uuml;z değişik hicaplar i&ccedil;inde yer alır. Bu nedenle, bir a&ccedil;ıdan ş&ouml;yle s&ouml;ylenebilir: Nefis, bu şartlarda daha az hicaplar taşıyacağı sonraki hallere y&ouml;nelik yeti durumunda olacaktır ve salt soyutluk ve eyleme ulaşması i&ccedil;in tek&acirc;m&uuml;l etmesi gerekecektir. Bu y&uuml;zden, bir&ccedil;ok b&uuml;y&uuml;k şahsiyet bu tek&acirc;m&uuml;l&uuml; adlandırırken hareket yerine berzah &acirc;leminin madd&icirc; olmayışıyla &ccedil;elişmeyen hicaplar, gariplikler ve karanlıklar ile y&uuml;z y&uuml;ze gelme veya sevginin &ccedil;oğalması gibi tabirlerden istifade etmiştir.','Berzah tek&acirc;m&uuml;l&uuml;, değişik rivayetlerde işaret edilmiş kesin hususlardandır. Bazı ayetlerin zahiri de buna delalet etmektedir. İrfanda da berzahta tek&acirc;m&uuml;l&uuml;n vuku bulmasıyla ilgili olarak bir&ccedil;ok şuhud&icirc; delil nakledilmiştir. Aynı şekilde bir&ccedil;ok m&uuml;tedavil felsefede bu konuya değinilmiştir ve &ouml;zetle berzahta tek&acirc;m&uuml;l&uuml;n vuku bulması hakkında g&ouml;r&uuml;ş birliği mevcuttur. Berzahta tek&acirc;m&uuml;l&uuml;n vuku bulmasının imk&acirc;nsız olduğu hi&ccedil;bir felsefenin temelleri esasınca iddia edilemez. İnsanın berzah &acirc;leminde farzları yerine getirerek ve haramlardan sakınarak daha y&uuml;ksek bir tek&acirc;m&uuml;le ulaşması anlamında olan ilm&icirc; tek&acirc;m&uuml;l&uuml;n m&uuml;mk&uuml;n olmadığını hatırlatmak gerekir; &ccedil;&uuml;nk&uuml; berzah &acirc;lemi y&uuml;k&uuml;ml&uuml;l&uuml;k &acirc;lemi değildir ve berzah &acirc;lemindeki şart, kanun ve h&uuml;k&uuml;mler, d&uuml;nya &acirc;lemiyle farklıdır. Bu nedenle, eğer berzahta tek&acirc;m&uuml;lden bahsediliyorsa, bazı rivayetlerde de a&ccedil;ık&ccedil;a bildirilen ilm&icirc; tek&acirc;m&uuml;l kastedilmektedir. Kalan salih amellerden &ouml;lm&uuml;ş insanın ruhuna d&ouml;nen şeyler de berzah amelleri cinsinden değildir, bilakis insanın d&uuml;nyadayken yaptığı ve semeresi sonradan ortaya &ccedil;ıkan amellerin neticesidir. Ama berzahtaki tek&acirc;m&uuml;l&uuml;n niteliğinin felsef&icirc; tanımıyla bir t&uuml;r hareket veya başka bir t&uuml;r tek&acirc;m&uuml;l ve gelişim olması hakkında genel olarak yanıtlanması gereken bir takım eleştiriler mevcuttur. Berzahta tek&acirc;m&uuml;l imk&acirc;nı ve onun felsef&icirc; izahının niteliği hakkında &ouml;ne s&uuml;r&uuml;len eleştiri, felsefedeki yeti ile eylem konusu ve madde ve hareket tanımından kaynaklanmaktadır. Dile getirilen eleştiri şudur: Hareket, felsef&icirc; olarak şeyin tedric&icirc; olarak yetiden eyleme ulaşmasıdır ve madde de bu yeti ve istidada sahiptir. Bu nedenle, harekette madde ve yeti koşulu vardır ve bunlar olmaksızın hareketin bir manası olmayacaktır. Başka bir ifadeyle, bir &acirc;lemde madde mevcut değilse, hareket ve onun ardılınca tek&acirc;m&uuml;l de var olmayacaktır. Ger&ccedil;ek şudur ki: Bu eleştiri, tek&acirc;m&uuml;l mefhumu hakkında &ccedil;ok sınırlı olan bir tasavvurdan kaynaklanmaktadır ve onda t&uuml;m tek&acirc;m&uuml;l yolunun sadece d&uuml;nyev&icirc; madde kısmı g&ouml;z &ouml;n&uuml;nde bulundurulmuştur. Oysaki genel bir perspektiften tek&acirc;m&uuml;l meselesine bakacak olursak ve insanın d&uuml;ş&uuml;nen nefsinin nereden geldiği, indiği ve başlangı&ccedil; noktasına d&ouml;n&uuml;ş yolunda hangi yolu izleyeceği konusunu g&ouml;z &ouml;n&uuml;nde bulundurursak, bu ş&uuml;phenin berzah &acirc;lemindeki veya nefsin madd&icirc; bedenden &ccedil;ıktıktan sonra bulunan t&uuml;mel tek&acirc;m&uuml;l kanunu zedeleyemeyeceğini g&ouml;receğiz. Harekette madde koşulunun olduğu konusu kendi yerinde doğru bir tespittir; &ccedil;&uuml;nk&uuml; bir şey olabilme yeti ve istidadı olmadan yeni bir eylem olmayacak ve hareket de mana taşımayacaktır. Şu noktanın hatırlatılması zorunludur: İnsan nefsi, &ouml;ld&uuml;kten sonra her ne kadar madde ve d&uuml;nyev&icirc; bedeni terk etse ve felsef&icirc; anlamıyla bir hareket i&ccedil;inde olmasa da, salt &ouml;l&uuml;m ve madd&icirc; bedeni terk etmeyle de tam soyutluk nefis i&ccedil;in ger&ccedil;ekleşmez. Dolaysıyla her t&uuml;rl&uuml; tek&acirc;m&uuml;l ve gelişmenin sonu olmaz; &ccedil;&uuml;nk&uuml; hen&uuml;z nefis ile birlikte bir takım hicaplar mevcuttur ve en azından bu hicapların berzah &acirc;leminde kalkması bir t&uuml;r tek&acirc;m&uuml;l sayılır. Başka bir ifadeyle, &ouml;ld&uuml;kten sonra madd&icirc; hareket a&ccedil;ısından nefsin artık eyleme ulaştığı doğrudur, ama asıl haline y&ouml;nelik hen&uuml;z değişik hicaplar i&ccedil;inde yer alır. Bu nedenle nefis, daha az hicaplar taşıyacağı sonraki hallere y&ouml;nelik bir t&uuml;r yeti durumunda olacaktır ve asıl hali olan salt soyutluğa nail olabilmesi i&ccedil;in tek&acirc;m&uuml;l etmesi gerekecektir. Bu sebeple, berzahtaki tek&acirc;m&uuml;l maddeden &ccedil;ıkmayla &ccedil;elişmeyecektir; zira her ne kadar d&uuml;nyev&icirc; madde berzahta mevcut olmasa da, nefis madd&icirc; bedeni terk etmeyle birlikte hicaplı olmasından kaynaklanan yetisel bir hal taşır. Eksiklikleri tamamladıktan sonra ve d&uuml;nya hayatında yer alma ve diğer hususlardan kaynaklanan hicapların ortadan kalkmasıyla en sonda tam eyleme ulaşır. Bu tertiple, nefis kamil soyutluğun elde edildiği yolda berzah &acirc;lemi ve y&uuml;ksek &acirc;lem ve aşamalardan ge&ccedil;ecek ve en sonda tam eylem ve tekam&uuml;l&uuml;n sonu sayılan kıyamete girer. Bu y&uuml;zden berzah ve berzahtaki tek&acirc;m&uuml;l&uuml;n t&uuml;m nefisler i&ccedil;in bir olmadığı, hatta bazı k&acirc;mil olan fertlerin aydınlık ve karanlık hicapları bu d&uuml;nyev&icirc; hayatta aşmış olabileceği ve bu y&uuml;zden berzahta daha az bekleyecekleri s&ouml;ylenmiştir. Tıpkı mertebe ve dereceleri hasebince &ouml;ld&uuml;kten sonra geldikleri yere d&ouml;n&uuml;p kutsal mek&acirc;nlarına erişen masumlar (a.s) gibi. Aynı şekilde bazı ariflerde de berzahta tek&acirc;m&uuml;l edecek ve en sonda daha y&uuml;ksek &acirc;lemlere girecekledir. Ama bir&ccedil;ok nefis hicaplardan kurtulmak, tam eylemsellik ve salt soyutluğa ermek ve de d&uuml;nyev&icirc; arazlardan arınmak i&ccedil;in kıyamete dek berzahta kalacaktır. Bu a&ccedil;ıklamalar ile yeti ve eylem bahsinde hareket i&ccedil;in dile getirilen felsef&icirc; temeller, berzahtaki tek&acirc;m&uuml;l ile &ccedil;elişmeyecektir. Bunun tek neticesi, d&uuml;nyev&icirc; d&uuml;zende ger&ccedil;ekleşen madd&icirc; hareketi berzah &acirc;leminde imk&acirc;nsız bilmemizdir; &ccedil;&uuml;nk&uuml; hareketin bu merhalesi gayesine ermiş ve nefis madd&icirc; bedeni terk etmiştir. Ama madd&icirc; mahiyeti olmayan başka bir t&uuml;r tek&acirc;m&uuml;l berzahta ger&ccedil;ekleşmekte ve nefsin k&acirc;mil olarak gariplikler, karanlıklar ve mevcut hicaplardan kurtulmasına kadar s&uuml;rmektedir. Bu anlamıyla berzahta tek&acirc;m&uuml;l m&uuml;mk&uuml;n olmakla kalmayıp, hatta salt soyutluğa ulaşma ve berzah soyutluğunu aşmadaki nefsin yolculuğu i&ccedil;in zorunluluk addetmektedir. Bu nedenle, tek&acirc;m&uuml;l sadece madde ve d&uuml;nyev&icirc; beden koşuluyla m&uuml;mk&uuml;nd&uuml;r diye belirtilen eleştirinin kaynağı, bazılarının ruh ve d&uuml;ş&uuml;nen nefsi salt soyutluktan alıkoyan tek etkenin bu d&uuml;nyev&icirc; madd&icirc; bedene bağlılık olduğunu, nefsin bu bedenden kurtulur kurtulmaz salt soyutluğa ulaşacağını ve artık bir tek&acirc;m&uuml;l&uuml;n olmayacağını d&uuml;ş&uuml;nmesinden kaynaklanmaktadır. Oysaki bu tasavvur ham ve yanlış bir sanıdır ve salt &ouml;l&uuml;m hadisesi nefsin salt soyutluğa ulaşmasına ve de hareket ve yolculuğun son bulmasına neden olmayacaktır. Bilakis her ne kadar &ouml;l&uuml;m, nefsin soyutluğuna engel teşkil eden en &ouml;nemli amillerin birisinden yani fiziksel bedenden kurtulmak ise de, bu hareketin sonu değildir ve Molla Sadra&rsquo;nın deyimiyle Allah&rsquo;a d&ouml;nme hareketinin başlangıcı sayılmaktadır.[1] Bu şekilde, bir&ccedil;ok b&uuml;y&uuml;k şahsiyetin hareket, yeti ve eylem temellerini kabul etmekle ve bu anlamıyla berzahta hareketi muhal bilmekle birlikte, berzahta tek&acirc;m&uuml;l&uuml;n olduğunu vurguladığını ve berzahtaki tek&acirc;m&uuml;l&uuml;n bilinen anlamıyla hareket t&uuml;r&uuml;nden olmadığını a&ccedil;ıklamak i&ccedil;in bu tek&acirc;m&uuml;l hakkında hicapların d&uuml;şmesi, sevginin &ccedil;oğalması ve benzeri tabirler kullandığını g&ouml;rmekteyiz. Bunlardan birisi olan İmam Humeyni (r.a), Fususu&rsquo;l-Hikem[2] şerhine d&uuml;şt&uuml;ğ&uuml; dipnotlarda berzahtaki tek&acirc;m&uuml;le işaret etmiş ve de berzah ve ahiret &acirc;lemindeki gelişmeden garipliklerin, hicapların ve karanlık şekillerin gitmesi olarak s&ouml;z etmiştir. Bu gelişme, d&uuml;nyadaki hareket ve maddedeki istidat cinsinden değildir. Aynı şekilde Allame Tabatabai berzahtaki tek&acirc;m&uuml;lden d&uuml;nyada tohumu atılan sevgi derecesinin y&uuml;kselmesi olarak s&ouml;z etmiştir.[3] Molla Sadra felsefesinde istifade edilir diğer bir nokta da şudur: Nefis, berzah &acirc;leminde misal&icirc; bir kalıptadır ve kendisi bazı yerlerde bu t&uuml;r bedenin latif bir bedene sahip olduğunu belirtmiştir.[4] Y&uuml;ksek bir letafet ve dereceyle madd&icirc; bedenin &ouml;zelliklerini taşıyan misal&icirc; beden, nefsin berzahta yeti taşıyıcılığını &uuml;stlenir, berzaha ait bu beden berzahsal tek&acirc;m&uuml;lde tezkiye ve nuraniyet yetkinliğine ulaşır ve karanlık şekillerden kaynaklanan gariplik ve arazlardan arınır. Bundan dolayı berzaha ait olan beden ve onun tezkiye ve nuraniyeti berzahtaki baskılar veya feyizlerin alınması neticesinde, berzahtaki tek&acirc;m&uuml;l hakkında daha tam bir manayı bizim i&ccedil;in a&ccedil;ıklığa kavuşturabilir. Aynı şekilde sonda berzahtaki tek&acirc;m&uuml;l hakkında basit bir kavrayışa ermek i&ccedil;in daha somut mefhumlara da işaret edilebilir. Mesela nefis r&uuml;ya &acirc;leminde madd&icirc; bedenin egemenliği dışında olmakla birlikte daha y&uuml;ksek bir kavrayışa ulaşır ve bu bir t&uuml;r berzahsal tek&acirc;m&uuml;l ve seyirdir. Aynı şekilde ariflerin keşifleri de bu t&uuml;rden sayılır, madd&icirc; anlamdaki hareket cinsinden addedilmez, madd&icirc; bedensen ayrılma halinde meydana gelir ve bununla birlikte nefsin tek&acirc;m&uuml;le sebep olur. Sınırlı bir &ouml;l&uuml;m olan r&uuml;ya ve keşif &acirc;leminde, hem maddeden uzaklaşma ve ruh hafifliğiyle birlikte olan bedenin soyut olması ve hem de berzahsal tek&acirc;m&uuml;lden ibaret olan zevk, ilim ve şuhud hali idrak edilmektedir. Bu ikisi hi&ccedil;bir şekilde birbiriyle &ccedil;elişmez. Nitekim Molla Sadra&rsquo;nın deyimiyle, hareketin sona ermesi ve bir a&ccedil;ıdan gayeye ulaşması &ouml;l&uuml;m sayılır, ama daha y&uuml;ksek bir &acirc;lemde ikinci bir doğum ve hareket başlangıcı vardır.[5]&nbsp; &nbsp;\r\n	------------\r\n	[1] Sadruddin, Muhammed Şirazi (Molla Sadra), eş-Şevahidu&rsquo;r-Rububiye Fi&rsquo;l-Menahici&rsquo;s-Sulukiye, 355, &ccedil;ap-ı evvel, Bonyad-ı Hikmet-i İslam&icirc; Sadra, Tahran, 1382.\r\n\r\n\r\n	[2] Humeyni, Ruhullah, Talikat &Acirc;la Şerh-i Fususi&rsquo;l-Hikem, s. 170 &ndash; 171, Merkez-i Tanzim Ve Neşr-i Asar-ı İmam Humeyni (r.a); Mead Ez D\r\n\r\n\r\n	Didgah-ı İmam Humeyni (Tibyan-ı Asar-ı Mevzui) Defter-i Siyom, s. 371, M&uuml;essese-i Tanzim Ve Neşr-i Asar-ı İmam Humeyni (r.a), &ccedil;ap-ı evvel, 1378.\r\n\r\n\r\n	[3] Ruhşad, Muhammed H&uuml;seyin, Der Mahzer-i Allame Tabatabai, Porseşha ve Pasohha, s. 160, &ccedil;ap-ı evvel, &Acirc;li Ali (a.s), Kum, 1381.\r\n\r\n\r\n	[4] eş-Şevahidu&rsquo;r-Rububiyye Fi&rsquo;l-Menahici&rsquo;s-Sulukiyye, s. 112.\r\n\r\n\r\n	[5] a.g.e. s. 113.'),(590,'tr590','<p>\r\n	Danyal (a.s), Kur&rsquo;an&rsquo;da adına işaret edilmeyen peygamberlerdendir. Ama kendisi hakkında bir&ccedil;ok rivayet mevcuttur.[1] Bir&ccedil;ok rivayete g&ouml;re, Danyal, Babil&rsquo;in zalim h&uuml;k&uuml;mdarı Buhtunnasr ile &ccedil;ağdaştı ve onun tarafından zul&uuml;m ve eziyete maruz bırakılmaktaydı. Bazı tarih&icirc; kaynakların da bildirdiği &uuml;zere, Buhtunnasr, İran padişahı Kuroş tarafından yenilgiye uğratılmış ve devleti devrilmiştir. Tefsirlerin birinde ş&ouml;yle okumaktayız: &ldquo;(Kuroş&rsquo;un)fethettiği en meşhur şehirlerden birisi, M.&Ouml;. 537 yılında fethedilen Babil idi. Ondan sonra Yahudilere d&ouml;nme emri verildi. Onlar yetmiş yıl boyunca Babil&rsquo;de esir hayatı yaşamıştı. (Kuroş) &ouml;zel hazineden oranın yeniden onarılması i&ccedil;in bir b&uuml;t&ccedil;e ayırdı ve bu zamanda Danyal, Kuroş&rsquo;un idaresinde bulunmaktaydı.&rdquo;[2] Belirtilen hususlardan hareketle, peygamber Danyal&rsquo;ın (a.s) 2500 ila 2600 yıl &ouml;nce yaşadığı belirtilebilir. Elbette bu konuda başka tarihsel rivayetler de mevcut olup kendisinin Hz. Yahya&rsquo;dan (a.s) sonra yani yaklaşık 2000 yıl &ouml;nce yaşadığını belirtmektedir. Nuh (a.s) gibi peygamberlerin &ouml;mr&uuml;n&uuml;n uzun oluşu dikkate alındığında, peygamber Danyal&rsquo;ın da uzun ve birka&ccedil; y&uuml;z yıl &ouml;m&uuml;r s&uuml;rm&uuml;ş olması ve b&ouml;ylece iki grup rivayetin de doğru olması m&uuml;mk&uuml;nd&uuml;r.[3] Kendisinin anne ve babası hakkında ise ş&ouml;yle s&ouml;ylemek gerekir: Bir&ccedil;ok peygamber ve başka tarih&icirc; şahsiyetler hakkında olduğu gibi bu şahsiyet hakkında da tarih&ccedil;iler ve vakıa yazarları tarafından konunun pek &ccedil;ekici bulunmaması nedeniyle bir g&ouml;r&uuml;ş belirtmek m&uuml;mk&uuml;n değildir. Ama kendisinin İsrailoğulları peygamberlerinden ve Hz. Yakub&rsquo;un torunlarından olduğu kesindir. Her hal&uuml;karda, bu ilahi peygamber Nuh, İbrahim, Musa ve İsa (a.s) gibi diğer peygamberin taşıdığı ş&ouml;hreti taşımamaktadır. Ama İran&rsquo;da meşhur olması, &ldquo;Şuş Danyal&rdquo; isminde adını taşıyan bir şehirde kendisine isnat edilen bir mezarın bulunmasına bağlanabilir. Diğer bir nedeni de ayrıntıları tefsir ve rivayet kitaplarında yer alan o y&uuml;ce şahsiyet d&ouml;neminde İsrailoğulları kavminin yaşamış olduğu tarih&icirc; vakıalar, galibiyetler ve mağlubiyetler olabilir.[4]&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;<br />\r\n	-----------<br />\r\n	[1] Bkz: Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c. 14, s. 351, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, 1404 k.</p>\r\n\r\n<p>\r\n	[2] Belaği, Seyid Abd&uuml;lh&uuml;ccet, H&uuml;ccet&uuml;&rsquo;t-Tefasir Ve Belağu&rsquo;l-İksir, c. 1, s. 204, İntişarat-ı Hikmet, Kum, 1386 k, Be nakl az kitab-ı Danyal 6: 28.</p>\r\n\r\n<p>\r\n	[3] Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c. 14, s. 355.</p>\r\n\r\n<p>\r\n	[4] &Ouml;rnek olarak bkz: Cezairi, Seyid Nimetullah, Kısasu&rsquo;l-Enbiya, s. 426, K&uuml;t&uuml;phane-i Ayetullah Maraşi, Kum, 1404 k.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Danyal (a.s), Kur&rsquo;an&rsquo;da adına işaret edilmeyen peygamberlerdendir. Ama kendisi hakkında bir&ccedil;ok rivayet mevcuttur.[1] Bir&ccedil;ok rivayete g&ouml;re, Danyal, Babil&rsquo;in zalim h&uuml;k&uuml;mdarı Buhtunnasr ile &ccedil;ağdaştı ve onun tarafından zul&uuml;m ve eziyete maruz bırakılmaktaydı. Bazı tarih&icirc; kaynakların da bildirdiği &uuml;zere, Buhtunnasr, İran padişahı Kuroş tarafından yenilgiye uğratılmış ve devleti devrilmiştir. Tefsirlerin birinde ş&ouml;yle okumaktayız: &ldquo;(Kuroş&rsquo;un)fethettiği en meşhur şehirlerden birisi, M.&Ouml;. 537 yılında fethedilen Babil idi. Ondan sonra Yahudilere d&ouml;nme emri verildi. Onlar yetmiş yıl boyunca Babil&rsquo;de esir hayatı yaşamıştı. (Kuroş) &ouml;zel hazineden oranın yeniden onarılması i&ccedil;in bir b&uuml;t&ccedil;e ayırdı ve bu zamanda Danyal, Kuroş&rsquo;un idaresinde bulunmaktaydı.&rdquo;[2] Belirtilen hususlardan hareketle, peygamber Danyal&rsquo;ın (a.s) 2500 ila 2600 yıl &ouml;nce yaşadığı belirtilebilir. Elbette bu konuda başka tarihsel rivayetler de mevcut olup kendisinin Hz. Yahya&rsquo;dan (a.s) sonra yani yaklaşık 2000 yıl &ouml;nce yaşadığını belirtmektedir. Nuh (a.s) gibi peygamberlerin &ouml;mr&uuml;n&uuml;n uzun oluşu dikkate alındığında, peygamber Danyal&rsquo;ın da uzun ve birka&ccedil; y&uuml;z yıl &ouml;m&uuml;r s&uuml;rm&uuml;ş olması ve b&ouml;ylece iki grup rivayetin de doğru olması m&uuml;mk&uuml;nd&uuml;r.[3] Kendisinin anne ve babası hakkında ise ş&ouml;yle s&ouml;ylemek gerekir: Bir&ccedil;ok peygamber ve başka tarih&icirc; şahsiyetler hakkında olduğu gibi bu şahsiyet hakkında da tarih&ccedil;iler ve vakıa yazarları tarafından konunun pek &ccedil;ekici bulunmaması nedeniyle bir g&ouml;r&uuml;ş belirtmek m&uuml;mk&uuml;n değildir. Ama kendisinin İsrailoğulları peygamberlerinden ve Hz. Yakub&rsquo;un torunlarından olduğu kesindir. Her hal&uuml;karda, bu ilahi peygamber Nuh, İbrahim, Musa ve İsa (a.s) gibi diğer peygamberin taşıdığı ş&ouml;hreti taşımamaktadır. Ama İran&rsquo;da meşhur olması, &ldquo;Şuş Danyal&rdquo; isminde adını taşıyan bir şehirde kendisine isnat edilen bir mezarın bulunmasına bağlanabilir. Diğer bir nedeni de ayrıntıları tefsir ve rivayet kitaplarında yer alan o y&uuml;ce şahsiyet d&ouml;neminde İsrailoğulları kavminin yaşamış olduğu tarih&icirc; vakıalar, galibiyetler ve mağlubiyetler olabilir.[4]&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n	-----------\r\n	[1] Bkz: Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c. 14, s. 351, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, 1404 k.\r\n\r\n\r\n	[2] Belaği, Seyid Abd&uuml;lh&uuml;ccet, H&uuml;ccet&uuml;&rsquo;t-Tefasir Ve Belağu&rsquo;l-İksir, c. 1, s. 204, İntişarat-ı Hikmet, Kum, 1386 k, Be nakl az kitab-ı Danyal 6: 28.\r\n\r\n\r\n	[3] Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c. 14, s. 355.\r\n\r\n\r\n	[4] &Ouml;rnek olarak bkz: Cezairi, Seyid Nimetullah, Kısasu&rsquo;l-Enbiya, s. 426, K&uuml;t&uuml;phane-i Ayetullah Maraşi, Kum, 1404 k.','Bu sorunun ayrıntılı cevabı yoktur.'),(591,'tr589','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<span><font size=\"2\"><font>Hilali g&ouml;rmedeki ihtilaf t&uuml;m kamer&icirc; aylarla ilgilidir. Ama m&uuml;barek Ramazan ayında mesele orucun farz veya haram olması ve Ramazan bayramına d&ouml;nmesi veya Zilhacce ayındaki hac amelleri nedeniyle, konu daha fazla &ouml;nem kazanmakta ve daha fazla ve genel bir yankı uyandırmaktadır. Bu y&uuml;zden d&uuml;nyadaki t&uuml;m M&uuml;sl&uuml;manlar, semav&icirc; y&uuml;k&uuml;ml&uuml;l&uuml;klerini &ouml;ğrenmek i&ccedil;in daha fazla bir hassasiyet ve dikkatle g&ouml;ğe g&ouml;z dikmektedir. Bu nedenle, konunun &ouml;nemi, orucun farz oluşuna (Ramazanın başlangıcı) ve haram oluşuna (Ramazan bayramı) d&ouml;nmektedir. Oysaki bu mesele diğer aylarda mevcut değildir; &ouml;rneğin Aşura g&uuml;n&uuml; bir g&uuml;n &ouml;nce veya sonra olursa, hi&ccedil;bir farz terk edilmiş olmaz veya hi&ccedil;bir helal harama d&ouml;n&uuml;şmez. <span>&nbsp;&nbsp;&nbsp;</span></font></font></span></p>\r\n</div>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Hilali g&ouml;rmedeki ihtilaf t&uuml;m kamer&icirc; aylarla ilgilidir. Ama m&uuml;barek Ramazan ayında mesele orucun farz veya haram olması ve Ramazan bayramına d&ouml;nmesi veya Zilhacce ayındaki hac amelleri nedeniyle, konu daha fazla &ouml;nem kazanmakta ve daha fazla ve genel bir yankı uyandırmaktadır. Bu y&uuml;zden d&uuml;nyadaki t&uuml;m M&uuml;sl&uuml;manlar, semav&icirc; y&uuml;k&uuml;ml&uuml;l&uuml;klerini &ouml;ğrenmek i&ccedil;in daha fazla bir hassasiyet ve dikkatle g&ouml;ğe g&ouml;z dikmektedir. Bu nedenle, konunun &ouml;nemi, orucun farz oluşuna (Ramazanın başlangıcı) ve haram oluşuna (Ramazan bayramı) d&ouml;nmektedir. Oysaki bu mesele diğer aylarda mevcut değildir; &ouml;rneğin Aşura g&uuml;n&uuml; bir g&uuml;n &ouml;nce veya sonra olursa, hi&ccedil;bir farz terk edilmiş olmaz veya hi&ccedil;bir helal harama d&ouml;n&uuml;şmez. &nbsp;&nbsp;&nbsp;','Bu sorunun ayrıntılı cevabı yoktur.'),(592,'tr588','<p>\r\n	A. Şer&icirc; mesafenin miktarı hakkında birka&ccedil; g&ouml;r&uuml;ş vardır: Bazıları mesafe miktarının 22/5 km olduğu g&ouml;r&uuml;ş&uuml;ndedir.[1] Bazıları şer&icirc; mesafenin 21/5 km olduğu fikrini taşımaktadır.[2] Bir grup da şer&icirc; mesafenin 22 km olduğu d&uuml;ş&uuml;ncesindedir.[3]</p>\r\n\r\n<p>\r\n	B. Sorunun ikinci b&ouml;l&uuml;m&uuml;n&uuml;n cevabı hakkında b&uuml;y&uuml;k taklit mercilerinin g&ouml;r&uuml;şleri şunlardır:</p>\r\n\r\n<p>\r\n	Hz. Ayetullah Uzma Hameney (&ouml;mr&uuml; uzun olsun):</p>\r\n\r\n<p>\r\n	1. Eğer sekiz fersah (gidiş ve geliş şeklinde olsa da 45 km mesafeye denir) olan bir yoldan oraya gitmek isterseniz, namazı sefer&icirc; kılmanız gerekir ve sekiz fersah olmayan bir yoldan giderseniz, namazı k&acirc;mil kılmalısınız.</p>\r\n\r\n<p>\r\n	2. Sekiz fersahın başını şehrin sonundaki evlerden hesaplamalısınız.</p>\r\n\r\n<p>\r\n	Hz. Ayetullah Uzma Mekarim Şirazi (&ouml;mr&uuml; uzun olsun):</p>\r\n\r\n<p>\r\n	1. &Ouml;l&ccedil;&uuml;, gittiğiniz yoldur.</p>\r\n\r\n<p>\r\n	2. Şehrin sonundaki evler &ouml;l&ccedil;&uuml;d&uuml;r.</p>\r\n\r\n<p>\r\n	Hz. Ayetullah Uzma Safi G&uuml;lpaygani (&ouml;mr&uuml; uzun olsun):</p>\r\n\r\n<p>\r\n	1. Eğer şehrin dışına &ccedil;ıkan bir yoldan giderse ve geri d&ouml;nmek istemeyeceği maksada kadar fasılası yaklaşık 45 km ise veya maksada dek mesafe 22/5 km ise ve bu yoldan d&ouml;nmek istiyorsa, yolcu sayılır ve namazı sefer&icirc;dir. Şehrin sonundaki evler de kendisinin yolculuk başlangıcı sayılır. Ama maksada gittiği yol tamamıyla şehir ise ve maksada dek evler birbirine bitişikse, yolcu sayılmaz ve namaz tamam kılınmalıdır. Allah en iyisini bilir.</p>\r\n\r\n<p>\r\n	2. Şehrin sonunda oturulan evler şehrin duvarları ve sonu h&uuml;km&uuml;ndedir ve yolculuğun başlangıcı sayılır.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	-------------<br />\r\n	[1] İmam Humeyni, Beh&ccedil;et, Hamaney, Fazıl, Safi ve Nuri. Tevzih&uuml;&rsquo;l-Mesail-i Meraci&rsquo;, c. 1, s. 1272.</p>\r\n\r\n<p>\r\n	[2] Mekarim Şirazi, Tevzih&uuml;&rsquo;l-Mesail-i Meraci&rsquo;, c. 1, s. 684.</p>\r\n\r\n<p>\r\n	[3] Tebrizi, Sistani ve Vahid Horasani, Minhec&uuml;&rsquo;s-Salihin, m.884.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','A. Şer&icirc; mesafenin miktarı hakkında birka&ccedil; g&ouml;r&uuml;ş vardır: Bazıları mesafe miktarının 22/5 km olduğu g&ouml;r&uuml;ş&uuml;ndedir.[1] Bazıları şer&icirc; mesafenin 21/5 km olduğu fikrini taşımaktadır.[2] Bir grup da şer&icirc; mesafenin 22 km olduğu d&uuml;ş&uuml;ncesindedir.[3]\r\n\r\n\r\n	B. Sorunun ikinci b&ouml;l&uuml;m&uuml;n&uuml;n cevabı hakkında b&uuml;y&uuml;k taklit mercilerinin g&ouml;r&uuml;şleri şunlardır:\r\n\r\n\r\n	Hz. Ayetullah Uzma Hameney (&ouml;mr&uuml; uzun olsun):\r\n\r\n\r\n	1. Eğer sekiz fersah (gidiş ve geliş şeklinde olsa da 45 km mesafeye denir) olan bir yoldan oraya gitmek isterseniz, namazı sefer&icirc; kılmanız gerekir ve sekiz fersah olmayan bir yoldan giderseniz, namazı k&acirc;mil kılmalısınız.\r\n\r\n\r\n	2. Sekiz fersahın başını şehrin sonundaki evlerden hesaplamalısınız.\r\n\r\n\r\n	Hz. Ayetullah Uzma Mekarim Şirazi (&ouml;mr&uuml; uzun olsun):\r\n\r\n\r\n	1. &Ouml;l&ccedil;&uuml;, gittiğiniz yoldur.\r\n\r\n\r\n	2. Şehrin sonundaki evler &ouml;l&ccedil;&uuml;d&uuml;r.\r\n\r\n\r\n	Hz. Ayetullah Uzma Safi G&uuml;lpaygani (&ouml;mr&uuml; uzun olsun):\r\n\r\n\r\n	1. Eğer şehrin dışına &ccedil;ıkan bir yoldan giderse ve geri d&ouml;nmek istemeyeceği maksada kadar fasılası yaklaşık 45 km ise veya maksada dek mesafe 22/5 km ise ve bu yoldan d&ouml;nmek istiyorsa, yolcu sayılır ve namazı sefer&icirc;dir. Şehrin sonundaki evler de kendisinin yolculuk başlangıcı sayılır. Ama maksada gittiği yol tamamıyla şehir ise ve maksada dek evler birbirine bitişikse, yolcu sayılmaz ve namaz tamam kılınmalıdır. Allah en iyisini bilir.\r\n\r\n\r\n	2. Şehrin sonunda oturulan evler şehrin duvarları ve sonu h&uuml;km&uuml;ndedir ve yolculuğun başlangıcı sayılır.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	-------------\r\n	[1] İmam Humeyni, Beh&ccedil;et, Hamaney, Fazıl, Safi ve Nuri. Tevzih&uuml;&rsquo;l-Mesail-i Meraci&rsquo;, c. 1, s. 1272.\r\n\r\n\r\n	[2] Mekarim Şirazi, Tevzih&uuml;&rsquo;l-Mesail-i Meraci&rsquo;, c. 1, s. 684.\r\n\r\n\r\n	[3] Tebrizi, Sistani ve Vahid Horasani, Minhec&uuml;&rsquo;s-Salihin, m.884.','Bu sorunun ayrıntılı cevabı yoktur.'),(593,'tr587','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<span><font size=\"2\">Kur&rsquo;an-ı Kerim&rsquo;de hem İbrahim ve hem de İslam Peygamberi, Hanif bir fert olarak tanıtılmıştır ve bunun ardından da diğer M&uuml;sl&uuml;manlar Hanif&ccedil;e ve sapmaksızın Hz. İbrahim&rsquo;i takip etmeye &ccedil;ağrılmıştır. İslam&rsquo;ın bakışında ilahi peygamberlerin &ouml;ğretileri arasında bir farklılık olmadığından, İbrahim&rsquo;i takip etmek otomatik olarak Musa, İsa ve diğer peygamberleri de takip etmeyi arkasından getirecektir. İslam Peygamberinin (s.a.a) hi&ccedil;bir zaman kendisini Yahudilik ve Hıristiyanlığın asıl &ouml;ğretilerinin karşıtı olarak ilan etmediğine de dikkat ediniz. Bilakis kısas gibi bu dinlerde mevcut bazı h&uuml;k&uuml;mler İslam dininde kabul edilmiştir. Ama bildiğimiz gibi Tevrat ve İncil bu dinlerin mensuplarının elinde tahrif edilmiş şekliyle mevcuttu ve Yahudi ve Hıristiyanların sahtek&acirc;r &ouml;nderlerinin Hz. Peygamberin (s.a.a) n&uuml;b&uuml;vvetten &ouml;nce kendilerinin dinini takip ettiğine dair resmi ilanını İslam&rsquo;ın ilerlemesini zedeleyecek şekilde yansıtmaları muhtemeldi. Ama İbrahim&rsquo;i takip etmeyi ilan etmede b&ouml;yle bir sorun yoktu; zira evvela Hz. İbrahim (a.s) t&uuml;m dinlerde saygı duyulan bir şahsiyetti ve ikinci olarak kendisinin dininin resmi s&ouml;zc&uuml;leri bulunmamaktaydı ve sonradan bir sıkıntıya neden olma ihtimali mevcut değildi. Bu anlamda, İbrahim&rsquo;i (a.s) takip etmeyi vurgulamanın nedenlerinden birisinin b&ouml;yle sorunları &ouml;nlemek olduğu tahmin edilmektedir.</font></span></p>\r\n</div>\r\n','<p>\r\n	Sorunuz iki eksende tahlil edilip incelenebilir:</p>\r\n\r\n<p>\r\n	1. Hanif dinine mensup kimseler kimlerdir ve Kur&rsquo;an&rsquo;da Hanif&rsquo;in manası nedir?</p>\r\n\r\n<p>\r\n	2. Neden İslam Peygamberi (s.a.a) Hanifi idi ve Hıristiyan değildi?</p>\r\n\r\n<p>\r\n	1. Birinci konuyu beyan edilmesi birka&ccedil; noktayı bilmeye bağlıdır:</p>\r\n\r\n<p>\r\n	1.1. S&ouml;zl&uuml;k kitaplarına baktığımız takdirde &ldquo;Hanif&rdquo; kavramının Hakka eğilimli olan ve sapmış dinlerden uzak duran fertler bağlamında kullanıldığını g&ouml;receğiz.[1] Dinsel ve ulusal taassupların kendilerini hak yoldan ayırmaya mecbur kılmadığı fertlerdir bunlar. Hz. İbrahim (a.s) da b&ouml;yleydi. İmam Sadık (a.s) Ali İmran suresinin 67. ayetinin[2] tefsirinde ş&ouml;yle buyurmaktadır: &ldquo;İbrahim ihlaslı bir fert olup hi&ccedil;bir zaman putlara tapmanın ardından gitmezdi.&rdquo;[3] Bu nedenle, onun yolu Kur&rsquo;an&rsquo;da Hanif olarak ilan edildi.</p>\r\n\r\n<p>\r\n	1.2. İbrahim&rsquo;in (a.s) takip&ccedil;ileri, &ldquo;Hanifler&rdquo; adıyla bir toplumsal grupta bir araya gelip Yahudilik ve Hıristiyanlıkta olduğu gibi d&uuml;zenli bir teşkilata sahip miydi ve bağımsız bir dini y&ouml;nlendirmekte miydi? Tarih, en azından Hz. Peygamberin (s.a.a) gelişi d&ouml;neminde b&ouml;yle bir hususu ispat etmemektedir ve kurumsallaşmış bir dinin gerekleri sıfatıyla olması gereken şeylerin hi&ccedil;biri belirtilen zamanda İbrahim (a.s) takip&ccedil;ileri hakkında g&ouml;zlemlenmemekteydi. Bu gereklerden bazıları şunlardan ibarettir:</p>\r\n\r\n<p>\r\n	A. Bir dinin takip&ccedil;ilerinin kendisine itaat etmeyi gerekli g&ouml;rd&uuml;ğ&uuml; bir &ouml;nderin olması.</p>\r\n\r\n<p>\r\n	B. İhtilaf ortaya &ccedil;ıktığında m&uuml;racaat edilen bir kutsal metin veya metinlerin olması.</p>\r\n\r\n<p>\r\n	C. S&ouml;z konusu din mensuplarının ibadet merasimlerini yapacağı mabetlerin olması.</p>\r\n\r\n<p>\r\n	D. Fertlerin genelinin dinsel sorunlarını gidermek i&ccedil;in m&uuml;racaat edeceği alimlerin olması.</p>\r\n\r\n<p>\r\n	Her ne kadar İbrahim (a.s) belirtilen d&ouml;nemde bir&ccedil;ok insan tarafından kabul ediliyor idiyse de ondan kalan ve hatta kendisine isnat edilen tahrif edilmiş bir kutsal metin bulunmuyordu. Dolayısıyla Yahudilerin Tevrat&rsquo;ı ve Hıristiyanların İncil&rsquo;i gibi İbrahim (a.s) takip&ccedil;ilerinin veya Haniflerin kutsal kitabı sıfatıyla bilinen bir kitap yoktu ve &ouml;te taraftan &ldquo;kilise&rdquo;, &ldquo;havra&rdquo; ve &ldquo;manastır&rdquo; adlarıyla &ouml;zel ibadethaneleri olan Yahudiler ve Hıristiyanların aksine, Hanifler i&ccedil;in K&acirc;be dışında bir ibadetg&acirc;h zikredilmemiştir. Yanı sıra, onların &ldquo;keşiş&rdquo;, &ldquo;rahip&rdquo; ve &ldquo;haham&rdquo; gibi din adamları da bulunmuyordu. Başka bir ifadeyle, İbrahim (a.s) takip&ccedil;ilerinin d&uuml;zenli din&icirc; bir teşkilatı yoktu ve sadece bazı muvahhit bireyler putperestlik ve cahili inan&ccedil;lardan ka&ccedil;makta ve kendilerini bu b&uuml;y&uuml;k peygambere m&uuml;ntesip bilmekteydi. Rivayetlerde bu bireylere &ldquo;Hanif&rdquo; olarak işaret edilmiştir.[4] &Ouml;te taraftan hac, misafir ağırlama, yetimlerin malını koruma ve akrabalarla ilgilenme gibi bazı İbrahim &ouml;ğretileri, İslam toplumda da mevcut idi.[5]</p>\r\n\r\n<p>\r\n	1.3. Y&uuml;ce Allah Kur&rsquo;an-ı Kerim&rsquo;de defalarca &ldquo;Hanif&rdquo; k&ouml;k&uuml;nden olan t&uuml;revleri kullanmış ve bir&ccedil;ok yerde İslam Peygamberine (s.a.a) İbrahim (a.s) dininin takip&ccedil;isi olmasını tavsiye etmiştir. Elbette bu, el değmemiş ve tahrif edilmemiş dindir.[6] Bazı yerlerde de İbrahim&rsquo;in &ldquo;Hanif&rdquo; ve doğru yolda olduğu ilan edilmiştir.[7] Başka bir ifadeyle Kur&rsquo;an ayetleri bir yerde İbrahim&rsquo;in Hanif bir fert olduğunu ve başka bir yerde de onun &ldquo;Hanif&rdquo; yolunun takip edilmesi gerektiğini belirtmektedir. Bu ayetlerin t&uuml;m&uuml;ne dikkat ettiğimiz takdirde, bunların hi&ccedil;birinden &ldquo;Hanif&rdquo; adında bir dinin var olduğu neticesini elde etmenin olanaksız olduğunu kavrayacağız. İşaret edilen hususlar, İbrahim&rsquo;in dininin başta olduğu gibi değişiklik ve tahrife d&ouml;n&uuml;ş&uuml;me uğramadan takip edilmesi gerektiğini ve Yahudiler, Hıristiyanlar ve bazen bazı putperestlerin İbrahim&rsquo;i takip ettiklerine dair salt iddiada bulunmaları, ama amelde onun &ouml;ğretilerinin aksine davranmaları durumunda bunun Kur&rsquo;an tarafından kabul edilmeyeceğini yansıtmaktadır. &Ouml;te taraftan Yakub, Yusuf, Musa ve İsa gibi sonraki peygamberlerin İbrahim&rsquo;in torunları sayıldığını ve onun yolunun s&uuml;rd&uuml;r&uuml;c&uuml;leri olduğunu biliyoruz.[8] Eğer Tevrat ve İncil tahrif edilmemiş olarak sonraki nesillere intikal etmiş olsaydı, İbrahim&rsquo;in Hanif diniyle hi&ccedil;bir &ccedil;elişki ve farklılık arz etmezdi! Bu esas uyarınca, &ldquo;Hanif&rdquo; adıyla kurumlaşmış bir dinin olmadığı neticesine ulaşılabilir. Bu husustaki Kur&rsquo;an&rsquo;ın tavsiyeleri ve n&uuml;b&uuml;vvetten &ouml;nce Hz. Peygamberin (s.a.a) İbrahim&rsquo;in dinine iman ettiğini bildiren rivayetlerin t&uuml;m&uuml; de Peygamberimizin diğer dinlerin mensuplarının i&ccedil;inde bulunduğu tahrif ve sapmadan uzak olduğu ve İbrahim gibi doğru hak yolda hareket ettiği manasındadır.</p>\r\n\r\n<p>\r\n	2. Akla gelen diğer bir soru da şudur: Eğer ilahi peygamberlerin mesajı ortak ise, peygamberimizin kendisini sadece İbrahim&rsquo;in takip&ccedil;isi olarak tanıtmasının nedeni neydi? Oysaki ondan sonra Yahudilik ve Hıristiyanlık gibi b&uuml;y&uuml;k dinleri getiren bir&ccedil;ok peygamber bulunmaktaydı ve doğal prosed&uuml;re g&ouml;re peygamberimizin son ilahi din olan Hıristiyanlığın takip&ccedil;isi olması gerekirdi. Musa ve İsa doğru ve Hanif yolda değil miydi? İbrahim ve İbrahim&rsquo;in Tanrısının yolundan sapmışlar mıydı ki peygamberimiz kendini onların takip&ccedil;isi olarak tanıtmadı?! Sorunun birinci b&ouml;l&uuml;mde bulunan bazı noktalar, aynı b&ouml;l&uuml;m&uuml;n cevabını belirleyebilir. Ama bir kez daha ve yeni bir d&uuml;zenle bir takım noktaları zikrederek bu konuyu inceliyoruz:</p>\r\n\r\n<p>\r\n	2.1. İslam Peygamberinin (s.a.a) geldiği coğrafya alanı olan Arabistan yarımadasında değişik inan&ccedil;lar bulunuyordu ve t&uuml;m ihtilaflara rağmen Hz. İbrahim&rsquo;e (a.s) saygı duymada bunlar ortak bir &ouml;zelliğe sahipti. Yahudiler ve Hıristiyanların İbrahim&rsquo;e saygı duydukları hususunda bir ş&uuml;phe bulunmamaktadır. Ama bilmelisiniz ki hatta putperestler bile hac gibi İbrahim zamanından kalma dini t&ouml;relere saygı duymakta, onda meydana getirdikleri t&uuml;m bidat ve sapmalara ve de İbrahim&rsquo;in tevhid yolunu cahili şirk yoluna &ccedil;evirmelerine rağmen hi&ccedil;bir zaman kendilerini İbrahim&rsquo;in d&uuml;şmanı saymamakta ve ona bir hakarette bulunmamaktaydılar.</p>\r\n\r\n<p>\r\n	2.2. Her ne kadar Peygamber (s.a.a) kendisini İbrahim&rsquo;in takip&ccedil;isi olarak tanıtmış idiyse de hi&ccedil;bir zaman ne n&uuml;b&uuml;vvetten &ouml;nce ve ne de n&uuml;b&uuml;vvetten sonra ben Musa ve İsa&rsquo;nın &ouml;ğretilerine karşıyım diye bir şey s&ouml;ylememiştir. Aksine Kur&rsquo;an ayetleri Yahudilik ve Hıristiyanlığın orijinal buyruklarının İslam&rsquo;da kabul edildiğini belirtmektedir.[9] Başka bir ifadeyle, İbrahim&rsquo;i takip etmeyi ilan etme, Musa ve İsa&rsquo;yı takip etmeyle tezat ve &ccedil;elişki arz etmemektedir. İslam a&ccedil;ısından ilahi peygamberler arasında hi&ccedil;bir farklılık bulunmamakta ve onların t&uuml;m&uuml;ne uymak farz ve lazımdır.[10] Tıpkı biz Şiilerin kendimizi M&uuml;minlerin &Ouml;nderi İmam Ali&rsquo;nin (a.s) taraftarı veya Cafer&icirc; olarak adlandırmakla birlikte bu iki b&uuml;y&uuml;k imamdan sonraki t&uuml;m imamlara uymayı da boynumuzun borcu bilmemiz gibi.</p>\r\n\r\n<p>\r\n	2.3. İslam Peygamberi (s.a.a) sadece n&uuml;b&uuml;vvetten &ouml;nceki d&ouml;nemde İbrahim&rsquo;in takip etmekle kalmadı, hatta İslam&rsquo;ın doğuşundan sonra da kendisini o b&uuml;y&uuml;k şahsiyetin takip&ccedil;isi olarak tanıttı.[11] Bu takip etme, kendi peygamberliğini g&ouml;rmezlikten gelme anlamında değildi. Bu husus, peygamberlik makamına ulaşmadan &ouml;nce kendisinin İbrahim&rsquo;i takip ettiğine dair ilanının Musa ve İsa&rsquo;nın peygamberliğini g&ouml;rmezlikten geldiği şekliyle değerlendirilmediğine y&ouml;nelik en iyi delildir.</p>\r\n\r\n<p>\r\n	2.4. Belirtildiği gibi, İslam Peygamberinin gelmesine yakın asırlarda İbrahim&rsquo;in dini d&uuml;zenli bir teşkilattan yoksundu ve haklı veya haksız olarak kendisini onun sorumluları addeden &ouml;zel kimseler bulunmuyordu.[12] Ama bunun karşısında, Yahudiler ve Hıristiyanlar &ccedil;ok d&uuml;zenli bir şekilde &ouml;rg&uuml;tlenmişti. Bu iki dinin alimleri, bir taraftan meydana gelmiş sapmaların &uuml;zerini &ouml;rtmek ve tahrif edilmiş kendi dinlerini savunmak i&ccedil;in &ccedil;alışmakta ve &ouml;te taraftan da birbiriyle rekabet etmeye ve b&uuml;y&uuml;k ve saygın şahsiyetleri kendi dinlerine m&uuml;ntesip bilmeye d&ouml;n&uuml;k &ccedil;aba sarf ediyordular. &Ouml;rneğin, bu ihtilaf Kur&rsquo;an&rsquo;da da dile getirilmiş ve onların İbrahim&rsquo;in bu iki dinin gelmesinden &ouml;nce yaşadığını unuttuklarına işaret edilmiş ve bu esasla onların arasındaki ihtilafın sadece inat&ccedil;ılık ve egoistlik ile a&ccedil;ıklanabileceği bildirilmiştir.[13] Şimdi şunu bir d&uuml;ş&uuml;n&uuml;n: Bu dinlerin sahtekar sorumluları, dinlerinin gelmesinden asırlarca &ouml;nce yaşayan bir peygamberi kendilerine m&uuml;ntesip bilmekte ve ondan istifade etme kasti taşımaktadır. Bunun karşısında ise onların dinlerinden sonra gelen ve n&uuml;b&uuml;vvetten &ouml;nce kendini onların dininin takip&ccedil;isi olarak ilan eden bir peygamber nasıl bir tutum takınır?! Anlaşıldığı kadarıyla, bu t&uuml;rden engeller nedeniyle Musa ve İsa&rsquo;ya &ccedil;ok saygı duymakla birlikte aziz İslam Peygamberi (s.a.a), kendini onların takip&ccedil;isi olarak tanıtmaktan sakındı. Bu şekilde gelecekte ve kendilerini haksız yere Yahudilik ve Hıristiyanlığın sorumlusu olarak tanıtan ve hatta d&uuml;zenli bir şekilde &ouml;rg&uuml;tlenmiş fertler karşısında bir sorunla karşılaşmamak ve hareketin hızının azalmaması &ouml;ng&ouml;r&uuml;lm&uuml;şt&uuml;r; zira onların psikolojileri ve ge&ccedil;mişleri g&ouml;z &ouml;n&uuml;nde bulundurulduğunda, ilk merhalede İslam Peygamberini kendi g&ouml;r&uuml;şlerini takip etmeye &ccedil;ağırmaları ve Peygamberin karşı koyması halinde de o g&uuml;nk&uuml; az bilgili topluma din uzmanlarının g&ouml;r&uuml;şlerinin aksine hareket eden bir m&uuml;rtet sıfatıyla kendisini tanıtmaları ve bu planın neticeye ulaşmaması ve İslam&rsquo;ın galip gelmesi halinde de bu b&uuml;y&uuml;k dinin yeni bir din olmadığını ve sadece kendi dinlerinin bir dalı olduğunu d&uuml;nya halklarına inandırmaları olasılığı mevcuttu! Ama Hz. Peygamberin (s.a.a) Musa ve İsa&rsquo;yı takip etmeyle &ccedil;elişmeksizin &ouml;zel bir sorumlusu bulunmayan İbrahim&rsquo;in dinini takip ettiğine dair ilanı, b&ouml;yle olumsuz olasılıkları &ouml;nlemiş oluyordu.&nbsp;&nbsp;&nbsp; &nbsp;<br />\r\n	---------------<br />\r\n	[1] İbn. Manzur, Lisan&uuml;&rsquo;l-Arab, c. 9, s. 57, Dar-ı Sadır, Beyrut, 1414 h.k.</p>\r\n\r\n<p>\r\n	[2] &quot;ما کان ابراهیم یهودیا و نصرانیا و لکن حنیفا مسلما و ما کان من المشرکین&quot;</p>\r\n\r\n<p>\r\n	[3] Kuleyni, Muhammed b. Yakub, Kafi, c. 2, s. 15, h. 1, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1365 h.ş.</p>\r\n\r\n<p>\r\n	[4] Şeyh Saduk, Kemaluddin, c. 1, s. 199, h. 43, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Kum, 1395 h.k.</p>\r\n\r\n<p>\r\n	[5] Kuleyni, Muhammed b. Yakub, Kafi, c. 3, s. 211, h. 19.</p>\r\n\r\n<p>\r\n	[6] Bakara, 135; Ali İmran, 95; Nisa, 125; Enam, 161; Nahl, 123.</p>\r\n\r\n<p>\r\n	[7] Ali İmran, 67; Nahl, 120.</p>\r\n\r\n<p>\r\n	[8] Bakara, 132 &ndash; 133; Yusuf, 38.</p>\r\n\r\n<p>\r\n	[9] Maide, 43 &ndash; 47; Şura, 13.</p>\r\n\r\n<p>\r\n	[10] Bakara, 136; Ali İmran, 84, &quot;لا نفرق بین أحد منهم&quot; ve Bakara, 285, &quot;لا نفرق بین أحد من رسله&quot;</p>\r\n\r\n<p>\r\n	[11] Enam, 161.</p>\r\n\r\n<p>\r\n	[12] Şeyh Saduk, Kemaluddin, c. 1, s. 199, h. 43.</p>\r\n\r\n<p>\r\n	[13] Bakara, 140; Ali İmran, 65 &ndash; 67, &quot;...یا أهل الکتاب لم تحاجون فی ابراهیم و ما أنزلت التوراة و الإنجیل إلا من بعده أ فلا تعقلون&quot;</p>\r\n','Kur&rsquo;an-ı Kerim&rsquo;de hem İbrahim ve hem de İslam Peygamberi, Hanif bir fert olarak tanıtılmıştır ve bunun ardından da diğer M&uuml;sl&uuml;manlar Hanif&ccedil;e ve sapmaksızın Hz. İbrahim&rsquo;i takip etmeye &ccedil;ağrılmıştır. İslam&rsquo;ın bakışında ilahi peygamberlerin &ouml;ğretileri arasında bir farklılık olmadığından, İbrahim&rsquo;i takip etmek otomatik olarak Musa, İsa ve diğer peygamberleri de takip etmeyi arkasından getirecektir. İslam Peygamberinin (s.a.a) hi&ccedil;bir zaman kendisini Yahudilik ve Hıristiyanlığın asıl &ouml;ğretilerinin karşıtı olarak ilan etmediğine de dikkat ediniz. Bilakis kısas gibi bu dinlerde mevcut bazı h&uuml;k&uuml;mler İslam dininde kabul edilmiştir. Ama bildiğimiz gibi Tevrat ve İncil bu dinlerin mensuplarının elinde tahrif edilmiş şekliyle mevcuttu ve Yahudi ve Hıristiyanların sahtek&acirc;r &ouml;nderlerinin Hz. Peygamberin (s.a.a) n&uuml;b&uuml;vvetten &ouml;nce kendilerinin dinini takip ettiğine dair resmi ilanını İslam&rsquo;ın ilerlemesini zedeleyecek şekilde yansıtmaları muhtemeldi. Ama İbrahim&rsquo;i takip etmeyi ilan etmede b&ouml;yle bir sorun yoktu; zira evvela Hz. İbrahim (a.s) t&uuml;m dinlerde saygı duyulan bir şahsiyetti ve ikinci olarak kendisinin dininin resmi s&ouml;zc&uuml;leri bulunmamaktaydı ve sonradan bir sıkıntıya neden olma ihtimali mevcut değildi. Bu anlamda, İbrahim&rsquo;i (a.s) takip etmeyi vurgulamanın nedenlerinden birisinin b&ouml;yle sorunları &ouml;nlemek olduğu tahmin edilmektedir.','Sorunuz iki eksende tahlil edilip incelenebilir:\r\n\r\n\r\n	1. Hanif dinine mensup kimseler kimlerdir ve Kur&rsquo;an&rsquo;da Hanif&rsquo;in manası nedir?\r\n\r\n\r\n	2. Neden İslam Peygamberi (s.a.a) Hanifi idi ve Hıristiyan değildi?\r\n\r\n\r\n	1. Birinci konuyu beyan edilmesi birka&ccedil; noktayı bilmeye bağlıdır:\r\n\r\n\r\n	1.1. S&ouml;zl&uuml;k kitaplarına baktığımız takdirde &ldquo;Hanif&rdquo; kavramının Hakka eğilimli olan ve sapmış dinlerden uzak duran fertler bağlamında kullanıldığını g&ouml;receğiz.[1] Dinsel ve ulusal taassupların kendilerini hak yoldan ayırmaya mecbur kılmadığı fertlerdir bunlar. Hz. İbrahim (a.s) da b&ouml;yleydi. İmam Sadık (a.s) Ali İmran suresinin 67. ayetinin[2] tefsirinde ş&ouml;yle buyurmaktadır: &ldquo;İbrahim ihlaslı bir fert olup hi&ccedil;bir zaman putlara tapmanın ardından gitmezdi.&rdquo;[3] Bu nedenle, onun yolu Kur&rsquo;an&rsquo;da Hanif olarak ilan edildi.\r\n\r\n\r\n	1.2. İbrahim&rsquo;in (a.s) takip&ccedil;ileri, &ldquo;Hanifler&rdquo; adıyla bir toplumsal grupta bir araya gelip Yahudilik ve Hıristiyanlıkta olduğu gibi d&uuml;zenli bir teşkilata sahip miydi ve bağımsız bir dini y&ouml;nlendirmekte miydi? Tarih, en azından Hz. Peygamberin (s.a.a) gelişi d&ouml;neminde b&ouml;yle bir hususu ispat etmemektedir ve kurumsallaşmış bir dinin gerekleri sıfatıyla olması gereken şeylerin hi&ccedil;biri belirtilen zamanda İbrahim (a.s) takip&ccedil;ileri hakkında g&ouml;zlemlenmemekteydi. Bu gereklerden bazıları şunlardan ibarettir:\r\n\r\n\r\n	A. Bir dinin takip&ccedil;ilerinin kendisine itaat etmeyi gerekli g&ouml;rd&uuml;ğ&uuml; bir &ouml;nderin olması.\r\n\r\n\r\n	B. İhtilaf ortaya &ccedil;ıktığında m&uuml;racaat edilen bir kutsal metin veya metinlerin olması.\r\n\r\n\r\n	C. S&ouml;z konusu din mensuplarının ibadet merasimlerini yapacağı mabetlerin olması.\r\n\r\n\r\n	D. Fertlerin genelinin dinsel sorunlarını gidermek i&ccedil;in m&uuml;racaat edeceği alimlerin olması.\r\n\r\n\r\n	Her ne kadar İbrahim (a.s) belirtilen d&ouml;nemde bir&ccedil;ok insan tarafından kabul ediliyor idiyse de ondan kalan ve hatta kendisine isnat edilen tahrif edilmiş bir kutsal metin bulunmuyordu. Dolayısıyla Yahudilerin Tevrat&rsquo;ı ve Hıristiyanların İncil&rsquo;i gibi İbrahim (a.s) takip&ccedil;ilerinin veya Haniflerin kutsal kitabı sıfatıyla bilinen bir kitap yoktu ve &ouml;te taraftan &ldquo;kilise&rdquo;, &ldquo;havra&rdquo; ve &ldquo;manastır&rdquo; adlarıyla &ouml;zel ibadethaneleri olan Yahudiler ve Hıristiyanların aksine, Hanifler i&ccedil;in K&acirc;be dışında bir ibadetg&acirc;h zikredilmemiştir. Yanı sıra, onların &ldquo;keşiş&rdquo;, &ldquo;rahip&rdquo; ve &ldquo;haham&rdquo; gibi din adamları da bulunmuyordu. Başka bir ifadeyle, İbrahim (a.s) takip&ccedil;ilerinin d&uuml;zenli din&icirc; bir teşkilatı yoktu ve sadece bazı muvahhit bireyler putperestlik ve cahili inan&ccedil;lardan ka&ccedil;makta ve kendilerini bu b&uuml;y&uuml;k peygambere m&uuml;ntesip bilmekteydi. Rivayetlerde bu bireylere &ldquo;Hanif&rdquo; olarak işaret edilmiştir.[4] &Ouml;te taraftan hac, misafir ağırlama, yetimlerin malını koruma ve akrabalarla ilgilenme gibi bazı İbrahim &ouml;ğretileri, İslam toplumda da mevcut idi.[5]\r\n\r\n\r\n	1.3. Y&uuml;ce Allah Kur&rsquo;an-ı Kerim&rsquo;de defalarca &ldquo;Hanif&rdquo; k&ouml;k&uuml;nden olan t&uuml;revleri kullanmış ve bir&ccedil;ok yerde İslam Peygamberine (s.a.a) İbrahim (a.s) dininin takip&ccedil;isi olmasını tavsiye etmiştir. Elbette bu, el değmemiş ve tahrif edilmemiş dindir.[6] Bazı yerlerde de İbrahim&rsquo;in &ldquo;Hanif&rdquo; ve doğru yolda olduğu ilan edilmiştir.[7] Başka bir ifadeyle Kur&rsquo;an ayetleri bir yerde İbrahim&rsquo;in Hanif bir fert olduğunu ve başka bir yerde de onun &ldquo;Hanif&rdquo; yolunun takip edilmesi gerektiğini belirtmektedir. Bu ayetlerin t&uuml;m&uuml;ne dikkat ettiğimiz takdirde, bunların hi&ccedil;birinden &ldquo;Hanif&rdquo; adında bir dinin var olduğu neticesini elde etmenin olanaksız olduğunu kavrayacağız. İşaret edilen hususlar, İbrahim&rsquo;in dininin başta olduğu gibi değişiklik ve tahrife d&ouml;n&uuml;ş&uuml;me uğramadan takip edilmesi gerektiğini ve Yahudiler, Hıristiyanlar ve bazen bazı putperestlerin İbrahim&rsquo;i takip ettiklerine dair salt iddiada bulunmaları, ama amelde onun &ouml;ğretilerinin aksine davranmaları durumunda bunun Kur&rsquo;an tarafından kabul edilmeyeceğini yansıtmaktadır. &Ouml;te taraftan Yakub, Yusuf, Musa ve İsa gibi sonraki peygamberlerin İbrahim&rsquo;in torunları sayıldığını ve onun yolunun s&uuml;rd&uuml;r&uuml;c&uuml;leri olduğunu biliyoruz.[8] Eğer Tevrat ve İncil tahrif edilmemiş olarak sonraki nesillere intikal etmiş olsaydı, İbrahim&rsquo;in Hanif diniyle hi&ccedil;bir &ccedil;elişki ve farklılık arz etmezdi! Bu esas uyarınca, &ldquo;Hanif&rdquo; adıyla kurumlaşmış bir dinin olmadığı neticesine ulaşılabilir. Bu husustaki Kur&rsquo;an&rsquo;ın tavsiyeleri ve n&uuml;b&uuml;vvetten &ouml;nce Hz. Peygamberin (s.a.a) İbrahim&rsquo;in dinine iman ettiğini bildiren rivayetlerin t&uuml;m&uuml; de Peygamberimizin diğer dinlerin mensuplarının i&ccedil;inde bulunduğu tahrif ve sapmadan uzak olduğu ve İbrahim gibi doğru hak yolda hareket ettiği manasındadır.\r\n\r\n\r\n	2. Akla gelen diğer bir soru da şudur: Eğer ilahi peygamberlerin mesajı ortak ise, peygamberimizin kendisini sadece İbrahim&rsquo;in takip&ccedil;isi olarak tanıtmasının nedeni neydi? Oysaki ondan sonra Yahudilik ve Hıristiyanlık gibi b&uuml;y&uuml;k dinleri getiren bir&ccedil;ok peygamber bulunmaktaydı ve doğal prosed&uuml;re g&ouml;re peygamberimizin son ilahi din olan Hıristiyanlığın takip&ccedil;isi olması gerekirdi. Musa ve İsa doğru ve Hanif yolda değil miydi? İbrahim ve İbrahim&rsquo;in Tanrısının yolundan sapmışlar mıydı ki peygamberimiz kendini onların takip&ccedil;isi olarak tanıtmadı?! Sorunun birinci b&ouml;l&uuml;mde bulunan bazı noktalar, aynı b&ouml;l&uuml;m&uuml;n cevabını belirleyebilir. Ama bir kez daha ve yeni bir d&uuml;zenle bir takım noktaları zikrederek bu konuyu inceliyoruz:\r\n\r\n\r\n	2.1. İslam Peygamberinin (s.a.a) geldiği coğrafya alanı olan Arabistan yarımadasında değişik inan&ccedil;lar bulunuyordu ve t&uuml;m ihtilaflara rağmen Hz. İbrahim&rsquo;e (a.s) saygı duymada bunlar ortak bir &ouml;zelliğe sahipti. Yahudiler ve Hıristiyanların İbrahim&rsquo;e saygı duydukları hususunda bir ş&uuml;phe bulunmamaktadır. Ama bilmelisiniz ki hatta putperestler bile hac gibi İbrahim zamanından kalma dini t&ouml;relere saygı duymakta, onda meydana getirdikleri t&uuml;m bidat ve sapmalara ve de İbrahim&rsquo;in tevhid yolunu cahili şirk yoluna &ccedil;evirmelerine rağmen hi&ccedil;bir zaman kendilerini İbrahim&rsquo;in d&uuml;şmanı saymamakta ve ona bir hakarette bulunmamaktaydılar.\r\n\r\n\r\n	2.2. Her ne kadar Peygamber (s.a.a) kendisini İbrahim&rsquo;in takip&ccedil;isi olarak tanıtmış idiyse de hi&ccedil;bir zaman ne n&uuml;b&uuml;vvetten &ouml;nce ve ne de n&uuml;b&uuml;vvetten sonra ben Musa ve İsa&rsquo;nın &ouml;ğretilerine karşıyım diye bir şey s&ouml;ylememiştir. Aksine Kur&rsquo;an ayetleri Yahudilik ve Hıristiyanlığın orijinal buyruklarının İslam&rsquo;da kabul edildiğini belirtmektedir.[9] Başka bir ifadeyle, İbrahim&rsquo;i takip etmeyi ilan etme, Musa ve İsa&rsquo;yı takip etmeyle tezat ve &ccedil;elişki arz etmemektedir. İslam a&ccedil;ısından ilahi peygamberler arasında hi&ccedil;bir farklılık bulunmamakta ve onların t&uuml;m&uuml;ne uymak farz ve lazımdır.[10] Tıpkı biz Şiilerin kendimizi M&uuml;minlerin &Ouml;nderi İmam Ali&rsquo;nin (a.s) taraftarı veya Cafer&icirc; olarak adlandırmakla birlikte bu iki b&uuml;y&uuml;k imamdan sonraki t&uuml;m imamlara uymayı da boynumuzun borcu bilmemiz gibi.\r\n\r\n\r\n	2.3. İslam Peygamberi (s.a.a) sadece n&uuml;b&uuml;vvetten &ouml;nceki d&ouml;nemde İbrahim&rsquo;in takip etmekle kalmadı, hatta İslam&rsquo;ın doğuşundan sonra da kendisini o b&uuml;y&uuml;k şahsiyetin takip&ccedil;isi olarak tanıttı.[11] Bu takip etme, kendi peygamberliğini g&ouml;rmezlikten gelme anlamında değildi. Bu husus, peygamberlik makamına ulaşmadan &ouml;nce kendisinin İbrahim&rsquo;i takip ettiğine dair ilanının Musa ve İsa&rsquo;nın peygamberliğini g&ouml;rmezlikten geldiği şekliyle değerlendirilmediğine y&ouml;nelik en iyi delildir.\r\n\r\n\r\n	2.4. Belirtildiği gibi, İslam Peygamberinin gelmesine yakın asırlarda İbrahim&rsquo;in dini d&uuml;zenli bir teşkilattan yoksundu ve haklı veya haksız olarak kendisini onun sorumluları addeden &ouml;zel kimseler bulunmuyordu.[12] Ama bunun karşısında, Yahudiler ve Hıristiyanlar &ccedil;ok d&uuml;zenli bir şekilde &ouml;rg&uuml;tlenmişti. Bu iki dinin alimleri, bir taraftan meydana gelmiş sapmaların &uuml;zerini &ouml;rtmek ve tahrif edilmiş kendi dinlerini savunmak i&ccedil;in &ccedil;alışmakta ve &ouml;te taraftan da birbiriyle rekabet etmeye ve b&uuml;y&uuml;k ve saygın şahsiyetleri kendi dinlerine m&uuml;ntesip bilmeye d&ouml;n&uuml;k &ccedil;aba sarf ediyordular. &Ouml;rneğin, bu ihtilaf Kur&rsquo;an&rsquo;da da dile getirilmiş ve onların İbrahim&rsquo;in bu iki dinin gelmesinden &ouml;nce yaşadığını unuttuklarına işaret edilmiş ve bu esasla onların arasındaki ihtilafın sadece inat&ccedil;ılık ve egoistlik ile a&ccedil;ıklanabileceği bildirilmiştir.[13] Şimdi şunu bir d&uuml;ş&uuml;n&uuml;n: Bu dinlerin sahtekar sorumluları, dinlerinin gelmesinden asırlarca &ouml;nce yaşayan bir peygamberi kendilerine m&uuml;ntesip bilmekte ve ondan istifade etme kasti taşımaktadır. Bunun karşısında ise onların dinlerinden sonra gelen ve n&uuml;b&uuml;vvetten &ouml;nce kendini onların dininin takip&ccedil;isi olarak ilan eden bir peygamber nasıl bir tutum takınır?! Anlaşıldığı kadarıyla, bu t&uuml;rden engeller nedeniyle Musa ve İsa&rsquo;ya &ccedil;ok saygı duymakla birlikte aziz İslam Peygamberi (s.a.a), kendini onların takip&ccedil;isi olarak tanıtmaktan sakındı. Bu şekilde gelecekte ve kendilerini haksız yere Yahudilik ve Hıristiyanlığın sorumlusu olarak tanıtan ve hatta d&uuml;zenli bir şekilde &ouml;rg&uuml;tlenmiş fertler karşısında bir sorunla karşılaşmamak ve hareketin hızının azalmaması &ouml;ng&ouml;r&uuml;lm&uuml;şt&uuml;r; zira onların psikolojileri ve ge&ccedil;mişleri g&ouml;z &ouml;n&uuml;nde bulundurulduğunda, ilk merhalede İslam Peygamberini kendi g&ouml;r&uuml;şlerini takip etmeye &ccedil;ağırmaları ve Peygamberin karşı koyması halinde de o g&uuml;nk&uuml; az bilgili topluma din uzmanlarının g&ouml;r&uuml;şlerinin aksine hareket eden bir m&uuml;rtet sıfatıyla kendisini tanıtmaları ve bu planın neticeye ulaşmaması ve İslam&rsquo;ın galip gelmesi halinde de bu b&uuml;y&uuml;k dinin yeni bir din olmadığını ve sadece kendi dinlerinin bir dalı olduğunu d&uuml;nya halklarına inandırmaları olasılığı mevcuttu! Ama Hz. Peygamberin (s.a.a) Musa ve İsa&rsquo;yı takip etmeyle &ccedil;elişmeksizin &ouml;zel bir sorumlusu bulunmayan İbrahim&rsquo;in dinini takip ettiğine dair ilanı, b&ouml;yle olumsuz olasılıkları &ouml;nlemiş oluyordu.&nbsp;&nbsp;&nbsp; &nbsp;\r\n	---------------\r\n	[1] İbn. Manzur, Lisan&uuml;&rsquo;l-Arab, c. 9, s. 57, Dar-ı Sadır, Beyrut, 1414 h.k.\r\n\r\n\r\n	[2] &quot;ما کان ابراهیم یهودیا و نصرانیا و لکن حنیفا مسلما و ما کان من المشرکین&quot;\r\n\r\n\r\n	[3] Kuleyni, Muhammed b. Yakub, Kafi, c. 2, s. 15, h. 1, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1365 h.ş.\r\n\r\n\r\n	[4] Şeyh Saduk, Kemaluddin, c. 1, s. 199, h. 43, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Kum, 1395 h.k.\r\n\r\n\r\n	[5] Kuleyni, Muhammed b. Yakub, Kafi, c. 3, s. 211, h. 19.\r\n\r\n\r\n	[6] Bakara, 135; Ali İmran, 95; Nisa, 125; Enam, 161; Nahl, 123.\r\n\r\n\r\n	[7] Ali İmran, 67; Nahl, 120.\r\n\r\n\r\n	[8] Bakara, 132 &ndash; 133; Yusuf, 38.\r\n\r\n\r\n	[9] Maide, 43 &ndash; 47; Şura, 13.\r\n\r\n\r\n	[10] Bakara, 136; Ali İmran, 84, &quot;لا نفرق بین أحد منهم&quot; ve Bakara, 285, &quot;لا نفرق بین أحد من رسله&quot;\r\n\r\n\r\n	[11] Enam, 161.\r\n\r\n\r\n	[12] Şeyh Saduk, Kemaluddin, c. 1, s. 199, h. 43.\r\n\r\n\r\n	[13] Bakara, 140; Ali İmran, 65 &ndash; 67, &quot;...یا أهل الکتاب لم تحاجون فی ابراهیم و ما أنزلت التوراة و الإنجیل إلا من بعده أ فلا تعقلون&quot;'),(594,'tr586','<p>\r\n	Her ne kadar Allah&rsquo;ın salih kullarının sevgisini halkın kalbine aktardığını yansıtan rivayetler olsa da, halkın ekseriyetinin bir şahsı desteklemesi zorunlu olarak onun Allah tarafından onaylandığı anlamına gelmez. &Ouml;te taraftan halkın ekseriyetinin bir şahsa d&uuml;şman olması da onun Allah&rsquo;ın g&ouml;z&uuml;nde d&uuml;şt&uuml;ğ&uuml; ve O&rsquo;nun nezdinde bir değeri olmadığı şeklinde değerlendirilmemelidir. Aksine bir&ccedil;ok &ouml;rnekte tam olarak bunun tersine bir durum ortaya &ccedil;ıkmaktadır! Evet, eğer bir şahsın sevgisi imanlı ve sakınan bireylerin kalbinde yer edinirse, bu Allah&rsquo;ın o şahsa tevecc&uuml;h etmesinin bir g&ouml;stergesi olarak algılanabilir.</p>\r\n','<p>\r\n	Y&uuml;ce Allah Kur&rsquo;an-ı &ldquo;Kerim&rsquo;in bir ayetinde ş&ouml;yle buyuruyor: [1]&ldquo;اِنَّ الَّذینَ اٰمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَیَجْعَلُ لَهُمُ الرَّحْمٰنُ وُدًّا&rdquo; İnanıp salih ameller işleyenler i&ccedil;in Rahm&acirc;n, (g&ouml;n&uuml;llere) bir sevgi koyacaktır. Peygamber-i Ekrem&rsquo;den (s.a.a) ş&ouml;yle bir hadis nakledilmiştir: [2]&quot;إن الله إذا أحب عبدا قال لجبرائیل إنی أحب فلانا فأحبوه و یوضع له القبول فی الأرض&quot;</p>\r\n\r\n<p>\r\n	Allah bir kulu sevdiğinde, Cebrail&rsquo;e ben filan şahsı seviyorum ve o halde sen de onu sev diye buyurur. B&ouml;ylece Cebrail de onu sever. Bu şekilde o yery&uuml;z&uuml;nde halkın sevgisine mazhar olur. Buna benzer bir başka hadis de aynı konuyu ifade etmektedir.[3] Bu grup rivayetlerin pek senet incelemesine ihtiyacı yoktur, zira başta işaret edilen ayet doğrultusunda oldukları g&ouml;zlemlenmektedir. Ama &ouml;nemli olan, ayetin ve rivayetlerin manasını tam olarak &ouml;ğrenmektir. Onların manası, halkın genelinin sevgisini kazanan ve toplumdaki bireylerin ekseriyetinin bir t&uuml;r desteğini alan her ferdin Allah&rsquo;ın dostu ve halkın y&uuml;z g&ouml;stermediği ve kendisiyle yoldaşlık etmediği her ferdin de Allah&rsquo;ın d&uuml;şmanı olduğu anlamına mı gelmektedir?! Kesinlikle b&ouml;yle bir mana kastedilmemektedir; zira Kur&rsquo;an-ı Kerim&rsquo;deki bir&ccedil;ok ayetin a&ccedil;ık&ccedil;a bildirdiği &uuml;zere Allah ile dostluklarında hi&ccedil;bir ş&uuml;phe bulunmayan, ama halkın genelinin desteğini almayan bir&ccedil;ok peygamber tarihte mevcuttur. Hz. Nuh&rsquo;u hatırlayın! O ş&uuml;kreden[4], Allah&rsquo;ın se&ccedil;tiği[5], Allah&rsquo;ın hidayet ettiği[6] ve kendisine vahyettiği bir kuldu[7]. Ama yaklaşık bin yıllık tebliğine rağmen[8] sadece az bir taraftar kitlesi bulabildi.[9] Salt bu nedenden &ouml;t&uuml;r&uuml; haşa Hz. Nuh&rsquo;u Allah&rsquo;ın d&uuml;şmanı bilmek m&uuml;mk&uuml;n m&uuml;d&uuml;r?! Evet, eğer bir şahsın sevgisi imanlı ve sakınan bireylerin kalbinde yer edinirse, bu Allah&rsquo;ın o şahsa tevecc&uuml;h etmesinin bir g&ouml;stergesi olarak algılanabilir. Kur&rsquo;an ayetlerine dikkat etmeyle, Allah&rsquo;ın kendi dostlarının sevgisini halkın kalbine aktarmasının, onların ekseriyetinin s&ouml;z konusu ferdi desteklemesi anlamına gelmediğini anladıktan sonra, şimdi dikkatinizi şu noktaya &ccedil;ekiyoruz: İslam Peygamberinden (s.a.a) sonra ve masum &ouml;nderlerin (a.s) hayatları boyunca bazıları haksızca, zorla ve hileyle devleti ele ge&ccedil;irmiş, zahiri olarak masum imamları kenara itmiş, istikrarlı az bir grup m&uuml;min dışında herkesle ilişkilerini kesmiş ve zalim devletlerinin temellerini inan&ccedil;sal ve din&icirc; esaslar ile pekiştirmeye &ccedil;alışmışlardır. Bu nedenle din&icirc; &ouml;ğretilerin bir kısmından yararlanarak ve diğer kısmını unutturarak sahtekarca, halkın genelinin desteğini almaya ve masum imamları azınlıkta bırakarak bunu kendi haklılıklarının ve Şia yolunun yanlışlığının g&ouml;stergesi olarak yansıtmaya &ccedil;alışmıştır. Bu aldatıcı &ccedil;aba bazı Şiilerin i&ccedil;inde bile ş&uuml;phe yaratacak kadar etkili oldu. Bu bağlamda Şiilerinden biri, İmam Sadık&rsquo;a (a.s) ş&ouml;yle demiştir: Bizim aramızda bazı şahıslar, Allah&rsquo;ın bir kulu sevmesi durumunda, g&ouml;kten bir s&ouml;zc&uuml;n&uuml;n Allah bu kulu seviyor ve o halde siz de sevin diye feryat ettiğine ve bu şekilde Allah&rsquo;ın kendi dostu olan bu şahsın sevgisini diğer kullarının kalbine aktırdığına, ama Allah&rsquo;ın bir kula gazap duyması durumunda da g&ouml;kten bir s&ouml;zc&uuml;n&uuml;n Allah bu kula d&uuml;şmandır ve o halde siz de onu d&uuml;şman edinin diye haykırdığına ve bu şekilde Allah&rsquo;ın kendi d&uuml;şmanı olan bu şahsın d&uuml;şmanlığını diğer kullarının kalbine aktardığına inanmaktadır! Duvara yaslanmış İmam bu s&ouml;zleri duyunca &ouml;ne &ccedil;ıktı, ciddi bir şekilde oturdu ve kollarını sallayarak (bu haberi a&ccedil;ık&ccedil;a tekzip etmeksizin) ş&ouml;yle buyurdu: B&ouml;yle değildir, bilakis (bazen) Allah bir kulu sever, ama insanların onun aleyhine s&ouml;zler s&ouml;yleyip kendisi i&ccedil;in sevap ve d&uuml;şmanları i&ccedil;in de g&uuml;nah yazılması gayesiyle halkı ona d&uuml;şman kılar. Bazen de bir kulu d&uuml;şman edinir, ama onun taraftarlığını yapması, yalan s&ouml;zler s&ouml;ylemesi ve b&ouml;ylece hem s&ouml;z sahibinin ve hem de Allah d&uuml;şmanının g&uuml;nahının artması i&ccedil;in halkın kalbine onun sevgisini aktarır. İmam bu tespitinin delillerini belirtir ve devam eder: Allah nezdinde Hz Allah&rsquo;ın d&uuml;şmanlığını halkın kalbine aktardığı ve bildiğiniz şekilde halkın kendisine davrandığı Hz. Yahya&rsquo;dan (a.s) daha sevimli kim vardı Allah nezdinde?! Allah, H&uuml;seyin b. Ali&rsquo;den (a.s) &ccedil;ok kimi sevdi? Halk ona d&uuml;şman olmadı mı ve onu şehid etmedi mi?! Ve &hellip;[10] İmam bu s&ouml;zleriyle şu noktayı vurgulamıştır: Zalim y&ouml;neticilerin aksine, halkın ekseriyetinin bir şahsı desteklemesi zorunlu olarak onun Allah tarafından onaylandığı anlamına gelmez. &Ouml;te taraftan halkın ekseriyetinin bir şahsa d&uuml;şman olması da onun Allah&rsquo;ın g&ouml;z&uuml;nde d&uuml;şt&uuml;ğ&uuml; ve O&rsquo;nun nezdinde bir değeri olmadığı şeklinde değerlendirilmemelidir. Aksine bir&ccedil;ok &ouml;rnekte tam olarak bunun tersine bir durum ortaya &ccedil;ıkmaktadır! Elbette tarihin kısa devrelerinde bir b&ouml;lge halkının ekseriyeti, hak ve hakikatin destek&ccedil;isi olmuştur. Bunun &ouml;rneklerini Hz. S&uuml;leyman (a.s), Hz. Peygamber (s.a.a) ve Hz. Ali&rsquo;nin (a.s) hakimiyetlerinde g&ouml;rmek m&uuml;mk&uuml;nd&uuml;r. Şu noktaya da dikkat etmek zorunludur: Bir&ccedil;ok durumda Allah erlerinin b&uuml;y&uuml;kl&uuml;ğ&uuml; hatta d&uuml;şmanlar ve m&uuml;nafıkların kalbine galip gelmektedir. Hz. Peygamberin (s.a.a),Hz. Ali (a.s) i&ccedil;in ettiği dualardan biri şuydu: Ey Allahım! Ali&rsquo;nin sevgisini m&uuml;minlerin kalbinde pekiştir ve onun heybet ve azametini m&uuml;nafıkların kalbine yerleştir![11] Peygamberin Ali ve evlatları hakkındaki bu duasının ne g&uuml;zel şekilde kabul edildiğini iyice g&ouml;zlemlemekteyiz. Bu &ouml;nderler hatta salt azınlık olduklarında bile dost ve d&uuml;şmanın kalbinde yer edinmiştir. &Ouml;yle ki şair Ferezdak, İmam H&uuml;seyin (a.s) kendisinden Kufe halkını nasıl g&ouml;rd&uuml;n diye sorduğunda ş&ouml;yle demiştir: [12]&quot;قلوبهم معک و سیوفهم علیک&quot; onların kalbi seninle, ama kılı&ccedil;ları aleyhinedir!</p>\r\n\r\n<p>\r\n	---------------<br />\r\n	[1] Meryem, 96.</p>\r\n\r\n<p>\r\n	[2] El-Hasan b. Ebi&rsquo;l-Hasan, İrşad&uuml;&rsquo;l-Kul&uuml;b, c 1, s. 170, Daru&rsquo;ş-Şerif er-Rezi lin-Neşr, Kum, 1412 h.k.</p>\r\n\r\n<p>\r\n	[3] Numune olarak: el-Kufi, Muhammed b. Muhammed el-Aşas, el-Caferyat, s. 11, Mektebet-&uuml; Neynevi el-Hadise, Tahran, Bi Ta.</p>\r\n\r\n<p>\r\n	[4] İsra, 3.</p>\r\n\r\n<p>\r\n	[5] &Acirc;li İmran, 33.</p>\r\n\r\n<p>\r\n	[6] En&rsquo;am, 84.</p>\r\n\r\n<p>\r\n	[7] Nisa, 163.</p>\r\n\r\n<p>\r\n	[8] Ankebut, 14.</p>\r\n\r\n<p>\r\n	[9] Hud, 40.</p>\r\n\r\n<p>\r\n	[10] ed-Deylemi, el-Hasan b. Ebi&rsquo; l-Hasan, İlamu&rsquo;d-Din, s. 434, M&uuml;essese-i &Acirc;lu&rsquo;l-Beyt, Kum, 1408 h.k.</p>\r\n\r\n<p>\r\n	[11] El-Ayaşi, Muhammed b. Mesud, Tefsir&uuml;&rsquo;l-Ayyaşi, c. 2, s. 141, el-Matbaatu&rsquo;l-İlmiye, Tahran, 1380 h.k.</p>\r\n\r\n<p>\r\n	[12] et-Taberi, Muhammed b. Cerir, Delailu&rsquo;l-İmamet, s. 75, Daru&rsquo;z-Zahair lil-Metbuat, Kum, Bi Ta.</p>\r\n','Her ne kadar Allah&rsquo;ın salih kullarının sevgisini halkın kalbine aktardığını yansıtan rivayetler olsa da, halkın ekseriyetinin bir şahsı desteklemesi zorunlu olarak onun Allah tarafından onaylandığı anlamına gelmez. &Ouml;te taraftan halkın ekseriyetinin bir şahsa d&uuml;şman olması da onun Allah&rsquo;ın g&ouml;z&uuml;nde d&uuml;şt&uuml;ğ&uuml; ve O&rsquo;nun nezdinde bir değeri olmadığı şeklinde değerlendirilmemelidir. Aksine bir&ccedil;ok &ouml;rnekte tam olarak bunun tersine bir durum ortaya &ccedil;ıkmaktadır! Evet, eğer bir şahsın sevgisi imanlı ve sakınan bireylerin kalbinde yer edinirse, bu Allah&rsquo;ın o şahsa tevecc&uuml;h etmesinin bir g&ouml;stergesi olarak algılanabilir.','Y&uuml;ce Allah Kur&rsquo;an-ı &ldquo;Kerim&rsquo;in bir ayetinde ş&ouml;yle buyuruyor: [1]&ldquo;اِنَّ الَّذینَ اٰمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَیَجْعَلُ لَهُمُ الرَّحْمٰنُ وُدًّا&rdquo; İnanıp salih ameller işleyenler i&ccedil;in Rahm&acirc;n, (g&ouml;n&uuml;llere) bir sevgi koyacaktır. Peygamber-i Ekrem&rsquo;den (s.a.a) ş&ouml;yle bir hadis nakledilmiştir: [2]&quot;إن الله إذا أحب عبدا قال لجبرائیل إنی أحب فلانا فأحبوه و یوضع له القبول فی الأرض&quot;\r\n\r\n\r\n	Allah bir kulu sevdiğinde, Cebrail&rsquo;e ben filan şahsı seviyorum ve o halde sen de onu sev diye buyurur. B&ouml;ylece Cebrail de onu sever. Bu şekilde o yery&uuml;z&uuml;nde halkın sevgisine mazhar olur. Buna benzer bir başka hadis de aynı konuyu ifade etmektedir.[3] Bu grup rivayetlerin pek senet incelemesine ihtiyacı yoktur, zira başta işaret edilen ayet doğrultusunda oldukları g&ouml;zlemlenmektedir. Ama &ouml;nemli olan, ayetin ve rivayetlerin manasını tam olarak &ouml;ğrenmektir. Onların manası, halkın genelinin sevgisini kazanan ve toplumdaki bireylerin ekseriyetinin bir t&uuml;r desteğini alan her ferdin Allah&rsquo;ın dostu ve halkın y&uuml;z g&ouml;stermediği ve kendisiyle yoldaşlık etmediği her ferdin de Allah&rsquo;ın d&uuml;şmanı olduğu anlamına mı gelmektedir?! Kesinlikle b&ouml;yle bir mana kastedilmemektedir; zira Kur&rsquo;an-ı Kerim&rsquo;deki bir&ccedil;ok ayetin a&ccedil;ık&ccedil;a bildirdiği &uuml;zere Allah ile dostluklarında hi&ccedil;bir ş&uuml;phe bulunmayan, ama halkın genelinin desteğini almayan bir&ccedil;ok peygamber tarihte mevcuttur. Hz. Nuh&rsquo;u hatırlayın! O ş&uuml;kreden[4], Allah&rsquo;ın se&ccedil;tiği[5], Allah&rsquo;ın hidayet ettiği[6] ve kendisine vahyettiği bir kuldu[7]. Ama yaklaşık bin yıllık tebliğine rağmen[8] sadece az bir taraftar kitlesi bulabildi.[9] Salt bu nedenden &ouml;t&uuml;r&uuml; haşa Hz. Nuh&rsquo;u Allah&rsquo;ın d&uuml;şmanı bilmek m&uuml;mk&uuml;n m&uuml;d&uuml;r?! Evet, eğer bir şahsın sevgisi imanlı ve sakınan bireylerin kalbinde yer edinirse, bu Allah&rsquo;ın o şahsa tevecc&uuml;h etmesinin bir g&ouml;stergesi olarak algılanabilir. Kur&rsquo;an ayetlerine dikkat etmeyle, Allah&rsquo;ın kendi dostlarının sevgisini halkın kalbine aktarmasının, onların ekseriyetinin s&ouml;z konusu ferdi desteklemesi anlamına gelmediğini anladıktan sonra, şimdi dikkatinizi şu noktaya &ccedil;ekiyoruz: İslam Peygamberinden (s.a.a) sonra ve masum &ouml;nderlerin (a.s) hayatları boyunca bazıları haksızca, zorla ve hileyle devleti ele ge&ccedil;irmiş, zahiri olarak masum imamları kenara itmiş, istikrarlı az bir grup m&uuml;min dışında herkesle ilişkilerini kesmiş ve zalim devletlerinin temellerini inan&ccedil;sal ve din&icirc; esaslar ile pekiştirmeye &ccedil;alışmışlardır. Bu nedenle din&icirc; &ouml;ğretilerin bir kısmından yararlanarak ve diğer kısmını unutturarak sahtekarca, halkın genelinin desteğini almaya ve masum imamları azınlıkta bırakarak bunu kendi haklılıklarının ve Şia yolunun yanlışlığının g&ouml;stergesi olarak yansıtmaya &ccedil;alışmıştır. Bu aldatıcı &ccedil;aba bazı Şiilerin i&ccedil;inde bile ş&uuml;phe yaratacak kadar etkili oldu. Bu bağlamda Şiilerinden biri, İmam Sadık&rsquo;a (a.s) ş&ouml;yle demiştir: Bizim aramızda bazı şahıslar, Allah&rsquo;ın bir kulu sevmesi durumunda, g&ouml;kten bir s&ouml;zc&uuml;n&uuml;n Allah bu kulu seviyor ve o halde siz de sevin diye feryat ettiğine ve bu şekilde Allah&rsquo;ın kendi dostu olan bu şahsın sevgisini diğer kullarının kalbine aktırdığına, ama Allah&rsquo;ın bir kula gazap duyması durumunda da g&ouml;kten bir s&ouml;zc&uuml;n&uuml;n Allah bu kula d&uuml;şmandır ve o halde siz de onu d&uuml;şman edinin diye haykırdığına ve bu şekilde Allah&rsquo;ın kendi d&uuml;şmanı olan bu şahsın d&uuml;şmanlığını diğer kullarının kalbine aktardığına inanmaktadır! Duvara yaslanmış İmam bu s&ouml;zleri duyunca &ouml;ne &ccedil;ıktı, ciddi bir şekilde oturdu ve kollarını sallayarak (bu haberi a&ccedil;ık&ccedil;a tekzip etmeksizin) ş&ouml;yle buyurdu: B&ouml;yle değildir, bilakis (bazen) Allah bir kulu sever, ama insanların onun aleyhine s&ouml;zler s&ouml;yleyip kendisi i&ccedil;in sevap ve d&uuml;şmanları i&ccedil;in de g&uuml;nah yazılması gayesiyle halkı ona d&uuml;şman kılar. Bazen de bir kulu d&uuml;şman edinir, ama onun taraftarlığını yapması, yalan s&ouml;zler s&ouml;ylemesi ve b&ouml;ylece hem s&ouml;z sahibinin ve hem de Allah d&uuml;şmanının g&uuml;nahının artması i&ccedil;in halkın kalbine onun sevgisini aktarır. İmam bu tespitinin delillerini belirtir ve devam eder: Allah nezdinde Hz Allah&rsquo;ın d&uuml;şmanlığını halkın kalbine aktardığı ve bildiğiniz şekilde halkın kendisine davrandığı Hz. Yahya&rsquo;dan (a.s) daha sevimli kim vardı Allah nezdinde?! Allah, H&uuml;seyin b. Ali&rsquo;den (a.s) &ccedil;ok kimi sevdi? Halk ona d&uuml;şman olmadı mı ve onu şehid etmedi mi?! Ve &hellip;[10] İmam bu s&ouml;zleriyle şu noktayı vurgulamıştır: Zalim y&ouml;neticilerin aksine, halkın ekseriyetinin bir şahsı desteklemesi zorunlu olarak onun Allah tarafından onaylandığı anlamına gelmez. &Ouml;te taraftan halkın ekseriyetinin bir şahsa d&uuml;şman olması da onun Allah&rsquo;ın g&ouml;z&uuml;nde d&uuml;şt&uuml;ğ&uuml; ve O&rsquo;nun nezdinde bir değeri olmadığı şeklinde değerlendirilmemelidir. Aksine bir&ccedil;ok &ouml;rnekte tam olarak bunun tersine bir durum ortaya &ccedil;ıkmaktadır! Elbette tarihin kısa devrelerinde bir b&ouml;lge halkının ekseriyeti, hak ve hakikatin destek&ccedil;isi olmuştur. Bunun &ouml;rneklerini Hz. S&uuml;leyman (a.s), Hz. Peygamber (s.a.a) ve Hz. Ali&rsquo;nin (a.s) hakimiyetlerinde g&ouml;rmek m&uuml;mk&uuml;nd&uuml;r. Şu noktaya da dikkat etmek zorunludur: Bir&ccedil;ok durumda Allah erlerinin b&uuml;y&uuml;kl&uuml;ğ&uuml; hatta d&uuml;şmanlar ve m&uuml;nafıkların kalbine galip gelmektedir. Hz. Peygamberin (s.a.a),Hz. Ali (a.s) i&ccedil;in ettiği dualardan biri şuydu: Ey Allahım! Ali&rsquo;nin sevgisini m&uuml;minlerin kalbinde pekiştir ve onun heybet ve azametini m&uuml;nafıkların kalbine yerleştir![11] Peygamberin Ali ve evlatları hakkındaki bu duasının ne g&uuml;zel şekilde kabul edildiğini iyice g&ouml;zlemlemekteyiz. Bu &ouml;nderler hatta salt azınlık olduklarında bile dost ve d&uuml;şmanın kalbinde yer edinmiştir. &Ouml;yle ki şair Ferezdak, İmam H&uuml;seyin (a.s) kendisinden Kufe halkını nasıl g&ouml;rd&uuml;n diye sorduğunda ş&ouml;yle demiştir: [12]&quot;قلوبهم معک و سیوفهم علیک&quot; onların kalbi seninle, ama kılı&ccedil;ları aleyhinedir!\r\n\r\n\r\n	---------------\r\n	[1] Meryem, 96.\r\n\r\n\r\n	[2] El-Hasan b. Ebi&rsquo;l-Hasan, İrşad&uuml;&rsquo;l-Kul&uuml;b, c 1, s. 170, Daru&rsquo;ş-Şerif er-Rezi lin-Neşr, Kum, 1412 h.k.\r\n\r\n\r\n	[3] Numune olarak: el-Kufi, Muhammed b. Muhammed el-Aşas, el-Caferyat, s. 11, Mektebet-&uuml; Neynevi el-Hadise, Tahran, Bi Ta.\r\n\r\n\r\n	[4] İsra, 3.\r\n\r\n\r\n	[5] &Acirc;li İmran, 33.\r\n\r\n\r\n	[6] En&rsquo;am, 84.\r\n\r\n\r\n	[7] Nisa, 163.\r\n\r\n\r\n	[8] Ankebut, 14.\r\n\r\n\r\n	[9] Hud, 40.\r\n\r\n\r\n	[10] ed-Deylemi, el-Hasan b. Ebi&rsquo; l-Hasan, İlamu&rsquo;d-Din, s. 434, M&uuml;essese-i &Acirc;lu&rsquo;l-Beyt, Kum, 1408 h.k.\r\n\r\n\r\n	[11] El-Ayaşi, Muhammed b. Mesud, Tefsir&uuml;&rsquo;l-Ayyaşi, c. 2, s. 141, el-Matbaatu&rsquo;l-İlmiye, Tahran, 1380 h.k.\r\n\r\n\r\n	[12] et-Taberi, Muhammed b. Cerir, Delailu&rsquo;l-İmamet, s. 75, Daru&rsquo;z-Zahair lil-Metbuat, Kum, Bi Ta.'),(595,'tr607','<p>\r\n	İncil&rsquo;de Hz. Hızır&rsquo;ın (a.s) ismi ge&ccedil;memektedir ve Hıristiyanlığın diğer kitaplarının da onun hakkında bir bilgi i&ccedil;ereceği uzak bir ihtimaldir. Elbette Kur&rsquo;an&rsquo;da da &ldquo;Hızır&rdquo; adı ge&ccedil;memektedir ve ondan sadece kendisinin ubudiyet makamını ve &ouml;zel ilim ve bilgisini yansıtan kullardan bir kul sıfatıyla s&ouml;z edilmiştir.[1] Ama değişik rivayetlerde bu &acirc;lim şahıs Hızır adıyla tanıtılmıştır.[2] Bazı rivayetlerden istifade edildiği &uuml;zere onun asıl ismi, &ldquo;Talya b. Melekan b. Abir b. Erefhşed b. Sam b. Nuh&rdquo;&rsquo;tur.[3] Hızır onun lakabıdır.[4] &Ccedil;&uuml;nk&uuml; kendisi nereye ayak basmışsa, yer onun ayaklarından &ouml;t&uuml;r&uuml; yeşillenmiştir. [5]<br />\r\n	--------------<br />\r\n	[1] Kehf, 65, &laquo;عَبْداً مِنْ عِبادِنا آتَیْناهُ رَحْمَةً مِنْ عِنْدِنا، وَ عَلَّمْناهُ مِنْ لَدُنَّا عِلْماً&raquo;.</p>\r\n\r\n<p>\r\n	[2] Allame Meclisi, Bihar&uuml;&rsquo;l-Envar, terc&uuml;me-i Muhammed Bakır Kemere-i, c. 8, s. 216, İntişarat-ı Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, &ccedil;ap-ı evvel, Tahran, 1351 ş.</p>\r\n\r\n<p>\r\n	[3] Bkz: Terc&uuml;me-i el-Mizan, c. 13, s. 584.</p>\r\n\r\n<p>\r\n	[4] Allame Hilli, Elfeyn, terc&uuml;me-i Vicdani, s. 1009, Naşir-i Sadi ve Mahmudi, Tahran, &ccedil;ap-ı evvel.</p>\r\n\r\n<p>\r\n	[5] Bihar&uuml;&rsquo;l-Envar, c. 8, s. 202.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','İncil&rsquo;de Hz. Hızır&rsquo;ın (a.s) ismi ge&ccedil;memektedir ve Hıristiyanlığın diğer kitaplarının da onun hakkında bir bilgi i&ccedil;ereceği uzak bir ihtimaldir. Elbette Kur&rsquo;an&rsquo;da da &ldquo;Hızır&rdquo; adı ge&ccedil;memektedir ve ondan sadece kendisinin ubudiyet makamını ve &ouml;zel ilim ve bilgisini yansıtan kullardan bir kul sıfatıyla s&ouml;z edilmiştir.[1] Ama değişik rivayetlerde bu &acirc;lim şahıs Hızır adıyla tanıtılmıştır.[2] Bazı rivayetlerden istifade edildiği &uuml;zere onun asıl ismi, &ldquo;Talya b. Melekan b. Abir b. Erefhşed b. Sam b. Nuh&rdquo;&rsquo;tur.[3] Hızır onun lakabıdır.[4] &Ccedil;&uuml;nk&uuml; kendisi nereye ayak basmışsa, yer onun ayaklarından &ouml;t&uuml;r&uuml; yeşillenmiştir. [5]\r\n	--------------\r\n	[1] Kehf, 65, &laquo;عَبْداً مِنْ عِبادِنا آتَیْناهُ رَحْمَةً مِنْ عِنْدِنا، وَ عَلَّمْناهُ مِنْ لَدُنَّا عِلْماً&raquo;.\r\n\r\n\r\n	[2] Allame Meclisi, Bihar&uuml;&rsquo;l-Envar, terc&uuml;me-i Muhammed Bakır Kemere-i, c. 8, s. 216, İntişarat-ı Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, &ccedil;ap-ı evvel, Tahran, 1351 ş.\r\n\r\n\r\n	[3] Bkz: Terc&uuml;me-i el-Mizan, c. 13, s. 584.\r\n\r\n\r\n	[4] Allame Hilli, Elfeyn, terc&uuml;me-i Vicdani, s. 1009, Naşir-i Sadi ve Mahmudi, Tahran, &ccedil;ap-ı evvel.\r\n\r\n\r\n	[5] Bihar&uuml;&rsquo;l-Envar, c. 8, s. 202.','Bu sorunun ayrıntılı cevabı yoktur.'),(596,'tr606','<p>\r\n	Hafta i&ccedil;inde Cuma gecesi ve g&uuml;n&uuml;n&uuml;n &ouml;zel bir &uuml;st&uuml;nl&uuml;k ve değeri vardır ve bunlardan birisi şudur: Eğer m&uuml;min bir insan bu vakitte d&uuml;nyadan g&ouml;&ccedil;erse, onun bereket ve değeriyle kabir ve berzah &acirc;lemindeki bazı sorun ve hadiseler ondan uzak kılınır. Peygamber-i Ekrem&rsquo;den (s.a.a) ş&ouml;yle rivayet edilmiştir: Cuma, g&uuml;nlerin efendisidir ve Allah onda iyilikleri katlar, g&uuml;nah ve k&ouml;t&uuml;l&uuml;kleri yok eder, m&uuml;minlerin derecelerini y&uuml;kseltir, duaları kabul eder ve ihtiya&ccedil;ları karşılar ve&hellip;[1] Bu hususta dinsel kaynaklarda bazı rivayetler zikredilmiştir ve &ouml;rnek sıfatıyla onların birka&ccedil;ına işaret ediyoruz: Peygamber-i Ekrem (s.a.a) ş&ouml;yle buyuruyor: &ldquo;Cuma gecesi veya g&uuml;n&uuml; &ouml;len kimseden kabir azabı kaldırılır.&rdquo;[2] Aynı şekilde İmam Sadık&rsquo;tan (a.s) ş&ouml;yle rivayet edilmiştir: &ldquo;Her kim Perşembe g&uuml;n&uuml; &ouml;ğleden sonra ile Cuma g&uuml;n&uuml; arasında bulunan zamanda d&uuml;nyadan g&ouml;&ccedil;erse, kabir baskısından g&uuml;vende olur.&rdquo;[3] Her kim Cuma g&uuml;n&uuml; d&uuml;nyadan g&ouml;&ccedil;erse, ondan kabir azabı kaldırılır ve cehennem azabından kurtulur,[4] gibisinden bu i&ccedil;erikte başka rivayetler de nakledilmiştir. Bu rivayetlerin, bu g&uuml;nlerin saygınlığını korumak ve bereket ve feyizlerinden daha &ccedil;ok yararlanmayı hatırlatmak i&ccedil;in ifade edildiğini anımsatmak gerekir. M&uuml;min bir insan bu g&uuml;nlerde d&uuml;nyadan g&ouml;&ccedil;t&uuml;ğ&uuml;nde, hayatı boyunca m&uuml;barek g&uuml;nlerin değer ve faziletine &ouml;zen g&ouml;stermiş ve saygınlığını korumuş olması nedeniyle, Allah bağışta bulunarak kabir ve berzahın ilk gecesinin bazı azaplarını kendisinden uzaklaştırır.&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;<br />\r\n	---------------<br />\r\n	[1] el-Kafi, c. 3, s. 414, &quot;عَلِیُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِیَادٍ عَنِ ابْنِ أَبِی نَصْرٍ عَنْ أَبِی الْحَسَنِ الرِّضَا ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ یَوْمَ الْجُمُعَةِ سَیِّدُ الْأَیَّامِ یُضَاعِفُ اللَّهَ فِیهِ الْحَسَنَاتِ وَ یَمْحُو فِیهِ السَّیِّئَاتِ وَ یَرْفَعُ فِیهِ الدَّرَجَاتِ وَ یَسْتَجِیبُ فِیهِ الدَّعَوَاتِ وَ یَکْشِفُ فِیهِ الْکُرُبَاتِ وَ یَقْضِی فِیهِ الْحَوَائِجَ الْعِظَامَ وَ هُوَ یَوْمُ الْمَزِیدِ لِلَّهِ فِیهِ عُتَقَاءُ وَ طُلَقَاءُ مِنَ النَّارِ مَا دَعَا بِهِ أَحَدٌ مِنَ النَّاسِ وَ قَدْ عَرَفَ حَقَّهُ وَ حُرْمَتَهُ إِلَّا کَانَ حَقّاً عَلَى اللَّهِ عَزَّ وَ جَلَّ أَنْ یَجْعَلَهُ مِنْ عُتَقَائِهِ وَ طُلَقَائِهِ مِنَ النَّارِ فَإِنْ مَاتَ فِی یَوْمِهِ وَ لَیْلَتِهِ مَاتَ شَهِیداً وَ بُعِثَ آمِناً وَ مَا اسْتَخَفَّ أَحَدٌ بِحُرْمَتِهِ وَ ضَیَّعَ حَقَّهُ إِلَّا کَانَ حَقّاً عَلَى اللَّهِ عَزَّ وَ جَلَّ أَنْ یُصْلِیَهُ نَارَ جَهَنَّمَ إِلَّا أَنْ یَتُوبَ&quot;.</p>\r\n\r\n<p>\r\n	[2] Men La Yehziruhu el-fakih, c. 1, s. 137, h. 371, &quot;وَ قَالَ رَسُولُ اللَّهِ ص مَنْ مَاتَ یَوْمَ الْجُمُعَةِ أَوْ لَیْلَةَ الْجُمُعَةِ رَفَعَ اللَّهُ عَنْهُ عَذَابَ الْقَبْرِ&quot;.</p>\r\n\r\n<p>\r\n	[3]a.g.e. h. 372. &quot;وَ قَالَ الصَّادِقُ ع مَنْ مَاتَ مَا بَیْنَ زَوَالِ الشَّمْسِ مِنْ یَوْمِ الْخَمِیسِ إِلَى زَوَالِ الشَّمْسِ مِنْ یَوْمِ الْجُمُعَةِ أَمِنَ مِنْ ضَغْطَةِ الْقَبْرِ&quot;.</p>\r\n\r\n<p>\r\n	[4] a.g.e. h. 373. &quot;وَ قَالَ أَبُو جَعْفَرٍ ع لَیْلَةُ الْجُمُعَةِ لَیْلَةٌ غَرَّاءُ وَ یَوْمُهَا یَوْمٌ أَزْهَرُ وَ لَیْسَ عَلَى وَجْهِ الْأَرْضِ یَوْمٌ تَغْرُبُ فِیهِ الشَّمْسُ أَکْثَرَ مُعْتَقاً مِنَ النَّارِ مِنْ یَوْمِ الْجُمُعَةِ وَ مَنْ مَاتَ یَوْمَ الْجُمُعَةِ کَتَبَ اللَّهُ لَهُ بَرَاءَةً مِنْ عَذَابِ الْقَبْرِ وَ مَنْ مَاتَ یَوْمَ الْجُمُعَةِ أُعْتِقَ مِنَ النَّار&quot;ِ.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Hafta i&ccedil;inde Cuma gecesi ve g&uuml;n&uuml;n&uuml;n &ouml;zel bir &uuml;st&uuml;nl&uuml;k ve değeri vardır ve bunlardan birisi şudur: Eğer m&uuml;min bir insan bu vakitte d&uuml;nyadan g&ouml;&ccedil;erse, onun bereket ve değeriyle kabir ve berzah &acirc;lemindeki bazı sorun ve hadiseler ondan uzak kılınır. Peygamber-i Ekrem&rsquo;den (s.a.a) ş&ouml;yle rivayet edilmiştir: Cuma, g&uuml;nlerin efendisidir ve Allah onda iyilikleri katlar, g&uuml;nah ve k&ouml;t&uuml;l&uuml;kleri yok eder, m&uuml;minlerin derecelerini y&uuml;kseltir, duaları kabul eder ve ihtiya&ccedil;ları karşılar ve&hellip;[1] Bu hususta dinsel kaynaklarda bazı rivayetler zikredilmiştir ve &ouml;rnek sıfatıyla onların birka&ccedil;ına işaret ediyoruz: Peygamber-i Ekrem (s.a.a) ş&ouml;yle buyuruyor: &ldquo;Cuma gecesi veya g&uuml;n&uuml; &ouml;len kimseden kabir azabı kaldırılır.&rdquo;[2] Aynı şekilde İmam Sadık&rsquo;tan (a.s) ş&ouml;yle rivayet edilmiştir: &ldquo;Her kim Perşembe g&uuml;n&uuml; &ouml;ğleden sonra ile Cuma g&uuml;n&uuml; arasında bulunan zamanda d&uuml;nyadan g&ouml;&ccedil;erse, kabir baskısından g&uuml;vende olur.&rdquo;[3] Her kim Cuma g&uuml;n&uuml; d&uuml;nyadan g&ouml;&ccedil;erse, ondan kabir azabı kaldırılır ve cehennem azabından kurtulur,[4] gibisinden bu i&ccedil;erikte başka rivayetler de nakledilmiştir. Bu rivayetlerin, bu g&uuml;nlerin saygınlığını korumak ve bereket ve feyizlerinden daha &ccedil;ok yararlanmayı hatırlatmak i&ccedil;in ifade edildiğini anımsatmak gerekir. M&uuml;min bir insan bu g&uuml;nlerde d&uuml;nyadan g&ouml;&ccedil;t&uuml;ğ&uuml;nde, hayatı boyunca m&uuml;barek g&uuml;nlerin değer ve faziletine &ouml;zen g&ouml;stermiş ve saygınlığını korumuş olması nedeniyle, Allah bağışta bulunarak kabir ve berzahın ilk gecesinin bazı azaplarını kendisinden uzaklaştırır.&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n	---------------\r\n	[1] el-Kafi, c. 3, s. 414, &quot;عَلِیُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِیَادٍ عَنِ ابْنِ أَبِی نَصْرٍ عَنْ أَبِی الْحَسَنِ الرِّضَا ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ یَوْمَ الْجُمُعَةِ سَیِّدُ الْأَیَّامِ یُضَاعِفُ اللَّهَ فِیهِ الْحَسَنَاتِ وَ یَمْحُو فِیهِ السَّیِّئَاتِ وَ یَرْفَعُ فِیهِ الدَّرَجَاتِ وَ یَسْتَجِیبُ فِیهِ الدَّعَوَاتِ وَ یَکْشِفُ فِیهِ الْکُرُبَاتِ وَ یَقْضِی فِیهِ الْحَوَائِجَ الْعِظَامَ وَ هُوَ یَوْمُ الْمَزِیدِ لِلَّهِ فِیهِ عُتَقَاءُ وَ طُلَقَاءُ مِنَ النَّارِ مَا دَعَا بِهِ أَحَدٌ مِنَ النَّاسِ وَ قَدْ عَرَفَ حَقَّهُ وَ حُرْمَتَهُ إِلَّا کَانَ حَقّاً عَلَى اللَّهِ عَزَّ وَ جَلَّ أَنْ یَجْعَلَهُ مِنْ عُتَقَائِهِ وَ طُلَقَائِهِ مِنَ النَّارِ فَإِنْ مَاتَ فِی یَوْمِهِ وَ لَیْلَتِهِ مَاتَ شَهِیداً وَ بُعِثَ آمِناً وَ مَا اسْتَخَفَّ أَحَدٌ بِحُرْمَتِهِ وَ ضَیَّعَ حَقَّهُ إِلَّا کَانَ حَقّاً عَلَى اللَّهِ عَزَّ وَ جَلَّ أَنْ یُصْلِیَهُ نَارَ جَهَنَّمَ إِلَّا أَنْ یَتُوبَ&quot;.\r\n\r\n\r\n	[2] Men La Yehziruhu el-fakih, c. 1, s. 137, h. 371, &quot;وَ قَالَ رَسُولُ اللَّهِ ص مَنْ مَاتَ یَوْمَ الْجُمُعَةِ أَوْ لَیْلَةَ الْجُمُعَةِ رَفَعَ اللَّهُ عَنْهُ عَذَابَ الْقَبْرِ&quot;.\r\n\r\n\r\n	[3]a.g.e. h. 372. &quot;وَ قَالَ الصَّادِقُ ع مَنْ مَاتَ مَا بَیْنَ زَوَالِ الشَّمْسِ مِنْ یَوْمِ الْخَمِیسِ إِلَى زَوَالِ الشَّمْسِ مِنْ یَوْمِ الْجُمُعَةِ أَمِنَ مِنْ ضَغْطَةِ الْقَبْرِ&quot;.\r\n\r\n\r\n	[4] a.g.e. h. 373. &quot;وَ قَالَ أَبُو جَعْفَرٍ ع لَیْلَةُ الْجُمُعَةِ لَیْلَةٌ غَرَّاءُ وَ یَوْمُهَا یَوْمٌ أَزْهَرُ وَ لَیْسَ عَلَى وَجْهِ الْأَرْضِ یَوْمٌ تَغْرُبُ فِیهِ الشَّمْسُ أَکْثَرَ مُعْتَقاً مِنَ النَّارِ مِنْ یَوْمِ الْجُمُعَةِ وَ مَنْ مَاتَ یَوْمَ الْجُمُعَةِ کَتَبَ اللَّهُ لَهُ بَرَاءَةً مِنْ عَذَابِ الْقَبْرِ وَ مَنْ مَاتَ یَوْمَ الْجُمُعَةِ أُعْتِقَ مِنَ النَّار&quot;ِ.','Bu sorunun ayrıntılı cevabı yoktur.'),(597,'tr605','<p>\r\n	Bazı b&uuml;y&uuml;k Şii fakihlerinin belirttiği &uuml;zere, velayet-i fakih esası, Şia fakihlerinin t&uuml;m&uuml;ne yakın ekseriyetince &uuml;zerinde ittifak edilen veya en azından kabul edilen g&ouml;r&uuml;şlerdendir.[i] Genellikle son asır ile ilgili olan ihtilafların geneli, veliyy-i fakihin yetkileri ve bunun ispatı hakkındadır. İmam Humeyni (r.a) şu noktada ısrar etmekteydi: Masum imamın (a.s) atanmasını gerektiren ve imamet konusunda dile getirilen delillerin kendisi, gıyap d&ouml;neminde de vali atanmasını ve devlet kurmayı gerektirmektedir.[ii] Bu varsayım esasınca, masum imamı (a.s) takip etme iddiasında bulunmakla birlikte onların tavsiyesi olan fakihlere danışmaya ve kendilerinin g&ouml;r&uuml;şlerini kabul etmeye itina g&ouml;stermemek m&uuml;mk&uuml;n değildir.<br />\r\n	--------------<br />\r\n	[i] Hadevi Tahrani, Mehdi, Velayet Ve Diyanet, s. 66 &ndash; 94, M&uuml;essese-i Ferhengi Hane-i Hıred, Kum, &ccedil;ap-ı pencom, Bahar, 1389 h.ş. (İşaret edilen sayfalar &ldquo;Pişine-i Tarih&icirc; Velayet-i Fakih&rdquo; adıyla bir fasıl halinde değişik asırlardaki meşhur fakihlerin g&ouml;r&uuml;şlerini incelemektedir.)</p>\r\n\r\n<p>\r\n	[ii] İmam Humeyni, el-Bey&rsquo;, c. 2, s. 461 &ndash; 462, Defter-i İntişarat-ı İslam&icirc; Kum, 1415 h.k.</p>\r\n','<p>\r\n	İslam&icirc; İnan&ccedil;larda Velayet-i Fakih&rsquo;in Yeri[1]</p>\r\n\r\n<p>\r\n	&ldquo;İslam k&uuml;lt&uuml;r&uuml;nde, toplum i&ccedil;in rehberin varlığı zorunlu addedilmektedir, ama hi&ccedil; kimsenin zati olarak b&ouml;yle bir şeye hakkı bulunmamaktadır. Sadece insanın t&uuml;m varlık boyutlarını kuşatan Y&uuml;ce Allah&rsquo;ın buna hakkı vardır ve bu husus insanın O&rsquo;nun emir ve yasaklarına itaat etmesini gerekli kılmaktadır. Eğer Allah bizi &ouml;zel bir şahıs veya gruba uymaya &ccedil;ağırırsa, biz de itaat ederiz ve eğer rehber i&ccedil;in şartlar koşarsa ve şartları taşıyan kimseler arsasından onu se&ccedil;meyi bize bırakırsa, yine itaat ederiz. M&uuml;sl&uuml;manlar eskiden şimdiye dek Y&uuml;ce Allah&rsquo;ın İslam &uuml;mmetinin rehberliğini Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) şahsına bıraktığına inanmaktadır ve ondan sonra da Ehli Beyt (a.s) mektebi takip&ccedil;ilerine g&ouml;re bu yetki masum imamlara (a.s) devredilmiştir.&rdquo;[2] &ldquo;Şia&rsquo;nın bakışında masumların velayeti, Peygamber-i Ekrem&rsquo;in (s.a.a) velayetinin uzantısında olduğu gibi, gıyap d&ouml;neminde velayet-i fakih de masum imamın (a.s) velayetinin uzantısındadır. Bunun neticesi şu noktaya inanmaktır: İslam toplumunun başında ve onun makro d&uuml;zeydeki y&ouml;netiminde bir İslam &acirc;limi bulunmalıdır; eğer masum hazırsa, bizzat kendisi bunu &uuml;stlenmelidir ve eğer masum bulunmuyorsa, bu sorumluluğu fakihler &uuml;stlenmelidir.&rdquo;[3] Bu durumda ve bir&ccedil;ok g&ouml;r&uuml;şe g&ouml;re fakih devletsel konularda masumun (a.s) yetkilerini taşır. Elbette bir grup son d&ouml;nem fakihi, velayet-i fakihin alanını daha sınırlı bilmiş ve onu t&uuml;m devletsel işlere yaymamışlardır. Belirtilenlerden hareketle şu neticeler elde edilebilir:</p>\r\n\r\n<p>\r\n	1. Velayet-i fakih, fıkh&icirc; bir meseledir ve her ne kadar Şia &acirc;limlerinin yaklaşık olarak t&uuml;m&uuml; onu kabul etse de, onu inan&ccedil; esaslarından saymak m&uuml;mk&uuml;n değildir. M&uuml;&ccedil;tehit ve araştırmacı da olsa da bir şahsın salt bunu kabul etmemesinden &ouml;t&uuml;r&uuml; Şiilik mektebinden &ccedil;ıkması diye bir şey s&ouml;z konusu değildir.</p>\r\n\r\n<p>\r\n	2. Velayet-i fakih teorisini kabul eden ve mevcut veliyy-i fakihin şer&icirc; ve kanun&icirc; prosed&uuml;r i&ccedil;inde bu makama ulaştığını bilen bireyler, ona pratikte itaatsizlik edemezler.</p>\r\n\r\n<p>\r\n	3. Yanı sıra, velayet-i fakihe inanmayan veya veliyy-i fakih sıfatıyla toplumun idaresini &uuml;stlenmiş şahısta gerekli şartların olmadığını d&uuml;ş&uuml;nen M&uuml;sl&uuml;manlar ve de temelde İslam&rsquo;ı kabul etmeyen ve dolayısıyla onun gereklerine bağlı olmayan gayri M&uuml;slim vatandaşlar, teorik inan&ccedil; taşımama veya mefhumu &ouml;rneğe tatbik etmeme nedeniyle, velayet-i fakihe pratik olarak muhalefet edemezler; &ccedil;&uuml;nk&uuml; b&ouml;yle bir muhalefet, anayasaya muhalefet etmek olarak telaki edilecektir. Oysaki biz anayasanın milli misak olduğunu ve herkesin teorik olarak temellerini kabul etse ve eleştirse de ona uymakla y&uuml;k&uuml;ml&uuml; olduğunu bilmekteyiz.[4] Bu hususta daha fazla bilgi edinmek i&ccedil;in, bu yanıtın genelinin iktibas edildiği Hz. Ayetullah Hadevi Tahrani&rsquo;nin &ldquo;Velayet Ve Diyanet&rdquo; kitabını okumakla birlikte, kendisinin velayet-i fakih ile ilgili değişik sorulara y&ouml;nelik verdiği yanıtları da aşağıdaki adreste g&ouml;zden ge&ccedil;irebilirsiniz.</p>\r\n\r\n<p>\r\n	İlgili Başlıklar:</p>\r\n\r\n<p>\r\n	1. Soru: 39 (Site: 272) (Velayet-i Fakih Ve Mercilik)</p>\r\n\r\n<p>\r\n	2. Soru: 1439 (Site: 1445) (Velayet-i Fakihin Kapsamı)</p>\r\n\r\n<p>\r\n	3. Soru: 2121 (Site: 2262) (Velayet-i Fakih&rsquo;in Y&ouml;netim Boyutları)<br />\r\n	------------</p>\r\n\r\n<p>\r\n	[1] Velayet-i fakih ve fakihin mutlak velayetinin manasını &ouml;ğrenmek i&ccedil;in, 1439 (Site: 1445) ve 3105 (Site: 3370) sayılı başlıklara m&uuml;racaat edebilirsiniz.</p>\r\n\r\n<p>\r\n	[2] Hadevi Tahrani, Mehdi, Velayet Ve Diyanet, s. 63 &ndash; 64.</p>\r\n\r\n<p>\r\n	[3] a.g.e. s. 63 &ndash; 64.</p>\r\n\r\n<p>\r\n	[4] a.g.e. s. 129.</p>\r\n','Bazı b&uuml;y&uuml;k Şii fakihlerinin belirttiği &uuml;zere, velayet-i fakih esası, Şia fakihlerinin t&uuml;m&uuml;ne yakın ekseriyetince &uuml;zerinde ittifak edilen veya en azından kabul edilen g&ouml;r&uuml;şlerdendir.[i] Genellikle son asır ile ilgili olan ihtilafların geneli, veliyy-i fakihin yetkileri ve bunun ispatı hakkındadır. İmam Humeyni (r.a) şu noktada ısrar etmekteydi: Masum imamın (a.s) atanmasını gerektiren ve imamet konusunda dile getirilen delillerin kendisi, gıyap d&ouml;neminde de vali atanmasını ve devlet kurmayı gerektirmektedir.[ii] Bu varsayım esasınca, masum imamı (a.s) takip etme iddiasında bulunmakla birlikte onların tavsiyesi olan fakihlere danışmaya ve kendilerinin g&ouml;r&uuml;şlerini kabul etmeye itina g&ouml;stermemek m&uuml;mk&uuml;n değildir.\r\n	--------------\r\n	[i] Hadevi Tahrani, Mehdi, Velayet Ve Diyanet, s. 66 &ndash; 94, M&uuml;essese-i Ferhengi Hane-i Hıred, Kum, &ccedil;ap-ı pencom, Bahar, 1389 h.ş. (İşaret edilen sayfalar &ldquo;Pişine-i Tarih&icirc; Velayet-i Fakih&rdquo; adıyla bir fasıl halinde değişik asırlardaki meşhur fakihlerin g&ouml;r&uuml;şlerini incelemektedir.)\r\n\r\n\r\n	[ii] İmam Humeyni, el-Bey&rsquo;, c. 2, s. 461 &ndash; 462, Defter-i İntişarat-ı İslam&icirc; Kum, 1415 h.k.','İslam&icirc; İnan&ccedil;larda Velayet-i Fakih&rsquo;in Yeri[1]\r\n\r\n\r\n	&ldquo;İslam k&uuml;lt&uuml;r&uuml;nde, toplum i&ccedil;in rehberin varlığı zorunlu addedilmektedir, ama hi&ccedil; kimsenin zati olarak b&ouml;yle bir şeye hakkı bulunmamaktadır. Sadece insanın t&uuml;m varlık boyutlarını kuşatan Y&uuml;ce Allah&rsquo;ın buna hakkı vardır ve bu husus insanın O&rsquo;nun emir ve yasaklarına itaat etmesini gerekli kılmaktadır. Eğer Allah bizi &ouml;zel bir şahıs veya gruba uymaya &ccedil;ağırırsa, biz de itaat ederiz ve eğer rehber i&ccedil;in şartlar koşarsa ve şartları taşıyan kimseler arsasından onu se&ccedil;meyi bize bırakırsa, yine itaat ederiz. M&uuml;sl&uuml;manlar eskiden şimdiye dek Y&uuml;ce Allah&rsquo;ın İslam &uuml;mmetinin rehberliğini Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) şahsına bıraktığına inanmaktadır ve ondan sonra da Ehli Beyt (a.s) mektebi takip&ccedil;ilerine g&ouml;re bu yetki masum imamlara (a.s) devredilmiştir.&rdquo;[2] &ldquo;Şia&rsquo;nın bakışında masumların velayeti, Peygamber-i Ekrem&rsquo;in (s.a.a) velayetinin uzantısında olduğu gibi, gıyap d&ouml;neminde velayet-i fakih de masum imamın (a.s) velayetinin uzantısındadır. Bunun neticesi şu noktaya inanmaktır: İslam toplumunun başında ve onun makro d&uuml;zeydeki y&ouml;netiminde bir İslam &acirc;limi bulunmalıdır; eğer masum hazırsa, bizzat kendisi bunu &uuml;stlenmelidir ve eğer masum bulunmuyorsa, bu sorumluluğu fakihler &uuml;stlenmelidir.&rdquo;[3] Bu durumda ve bir&ccedil;ok g&ouml;r&uuml;şe g&ouml;re fakih devletsel konularda masumun (a.s) yetkilerini taşır. Elbette bir grup son d&ouml;nem fakihi, velayet-i fakihin alanını daha sınırlı bilmiş ve onu t&uuml;m devletsel işlere yaymamışlardır. Belirtilenlerden hareketle şu neticeler elde edilebilir:\r\n\r\n\r\n	1. Velayet-i fakih, fıkh&icirc; bir meseledir ve her ne kadar Şia &acirc;limlerinin yaklaşık olarak t&uuml;m&uuml; onu kabul etse de, onu inan&ccedil; esaslarından saymak m&uuml;mk&uuml;n değildir. M&uuml;&ccedil;tehit ve araştırmacı da olsa da bir şahsın salt bunu kabul etmemesinden &ouml;t&uuml;r&uuml; Şiilik mektebinden &ccedil;ıkması diye bir şey s&ouml;z konusu değildir.\r\n\r\n\r\n	2. Velayet-i fakih teorisini kabul eden ve mevcut veliyy-i fakihin şer&icirc; ve kanun&icirc; prosed&uuml;r i&ccedil;inde bu makama ulaştığını bilen bireyler, ona pratikte itaatsizlik edemezler.\r\n\r\n\r\n	3. Yanı sıra, velayet-i fakihe inanmayan veya veliyy-i fakih sıfatıyla toplumun idaresini &uuml;stlenmiş şahısta gerekli şartların olmadığını d&uuml;ş&uuml;nen M&uuml;sl&uuml;manlar ve de temelde İslam&rsquo;ı kabul etmeyen ve dolayısıyla onun gereklerine bağlı olmayan gayri M&uuml;slim vatandaşlar, teorik inan&ccedil; taşımama veya mefhumu &ouml;rneğe tatbik etmeme nedeniyle, velayet-i fakihe pratik olarak muhalefet edemezler; &ccedil;&uuml;nk&uuml; b&ouml;yle bir muhalefet, anayasaya muhalefet etmek olarak telaki edilecektir. Oysaki biz anayasanın milli misak olduğunu ve herkesin teorik olarak temellerini kabul etse ve eleştirse de ona uymakla y&uuml;k&uuml;ml&uuml; olduğunu bilmekteyiz.[4] Bu hususta daha fazla bilgi edinmek i&ccedil;in, bu yanıtın genelinin iktibas edildiği Hz. Ayetullah Hadevi Tahrani&rsquo;nin &ldquo;Velayet Ve Diyanet&rdquo; kitabını okumakla birlikte, kendisinin velayet-i fakih ile ilgili değişik sorulara y&ouml;nelik verdiği yanıtları da aşağıdaki adreste g&ouml;zden ge&ccedil;irebilirsiniz.\r\n\r\n\r\n	İlgili Başlıklar:\r\n\r\n\r\n	1. Soru: 39 (Site: 272) (Velayet-i Fakih Ve Mercilik)\r\n\r\n\r\n	2. Soru: 1439 (Site: 1445) (Velayet-i Fakihin Kapsamı)\r\n\r\n\r\n	3. Soru: 2121 (Site: 2262) (Velayet-i Fakih&rsquo;in Y&ouml;netim Boyutları)\r\n	------------\r\n\r\n\r\n	[1] Velayet-i fakih ve fakihin mutlak velayetinin manasını &ouml;ğrenmek i&ccedil;in, 1439 (Site: 1445) ve 3105 (Site: 3370) sayılı başlıklara m&uuml;racaat edebilirsiniz.\r\n\r\n\r\n	[2] Hadevi Tahrani, Mehdi, Velayet Ve Diyanet, s. 63 &ndash; 64.\r\n\r\n\r\n	[3] a.g.e. s. 63 &ndash; 64.\r\n\r\n\r\n	[4] a.g.e. s. 129.'),(598,'tr604','<p>\r\n	&nbsp;Mezk&ucirc;r soruyla ilgili mevcut fıkh&icirc; h&uuml;km&uuml; istemeniz nedeniyle, mercilerin b&uuml;rolarından bunu sormayı gerekli g&ouml;rd&uuml;k. Alınan cevaplar aşağıda yer almaktadır:</p>\r\n\r\n<p>\r\n	Hz. Ayetullah Uzma Sistani&rsquo;nin (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:</p>\r\n\r\n<p>\r\n	Başka bir şahsın avretine bakmak ve dokunmak haramdır.</p>\r\n\r\n<p>\r\n	Hz. Ayetullah Uzma Mekarim Şirazi&rsquo;nin (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:</p>\r\n\r\n<p>\r\n	Aynı cinsiyetten birine ulaşılamadığı durumda bir mani yoktur.</p>\r\n\r\n<p>\r\n	Hz. Ayetullah Uzma Safi G&uuml;lpaygani&rsquo;nin (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:</p>\r\n\r\n<p>\r\n	Eğer avret veya genellikle bedenlerinin &ouml;rt&uuml;kleri kısımlarına bakmaya ve bu yerlere dokunmaya sebep verirse, sakınca taşır.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','&nbsp;Mezk&ucirc;r soruyla ilgili mevcut fıkh&icirc; h&uuml;km&uuml; istemeniz nedeniyle, mercilerin b&uuml;rolarından bunu sormayı gerekli g&ouml;rd&uuml;k. Alınan cevaplar aşağıda yer almaktadır:\r\n\r\n\r\n	Hz. Ayetullah Uzma Sistani&rsquo;nin (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:\r\n\r\n\r\n	Başka bir şahsın avretine bakmak ve dokunmak haramdır.\r\n\r\n\r\n	Hz. Ayetullah Uzma Mekarim Şirazi&rsquo;nin (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:\r\n\r\n\r\n	Aynı cinsiyetten birine ulaşılamadığı durumda bir mani yoktur.\r\n\r\n\r\n	Hz. Ayetullah Uzma Safi G&uuml;lpaygani&rsquo;nin (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:\r\n\r\n\r\n	Eğer avret veya genellikle bedenlerinin &ouml;rt&uuml;kleri kısımlarına bakmaya ve bu yerlere dokunmaya sebep verirse, sakınca taşır.','Bu sorunun ayrıntılı cevabı yoktur.'),(599,'tr603','<p>\r\n	Ruh kelimesi değişik ilimlerde farklı anlamlar ifade eder ve bu kavram her ilimde kendi &ouml;zel ıstılah anlamını taşır. Kur&rsquo;an literat&uuml;r&uuml;nde de onun hakkında &ouml;zel bir mana g&ouml;z &ouml;n&uuml;nde bulundurulmuş ve değişik tabirler ile kullanılmıştır. Bu ayette ruhun hangi manasının sorulduğu hususunda birka&ccedil; ihtimal mevcuttur. Hayvan&icirc; ruh, insan&icirc; ruh (d&uuml;ş&uuml;nen ruh), Ruhu&rsquo;l-Kud&uuml;s ve Cebrail ve meleklerden daha &uuml;st&uuml;n bir yaratık anlamıyla ruh bu ihtimallerden sayılır. Ama kastedilenin tıp ilminde kendisinden s&ouml;z edilen hayvan&icirc; ruh olamayacağı kesindir; &ccedil;&uuml;nk&uuml; bu ruh bilimin ulaşıp tanıyamayacağı bir olgu değildir. Aynı şekilde bu ruhun Cebrail de olduğu s&ouml;ylenemez; &ccedil;&uuml;nk&uuml; bazı ayetlerde ruh meleklerin kenarında ve onlardan farklı bir hakikat olarak zikredilmiştir. Bazı rivayetler de a&ccedil;ık&ccedil;a bu konuya delalet etmektedir. Bu ayet esasınca ruh hakkında sadece şunlar s&ouml;ylenebilir: Ruh soyut ve Allah&rsquo;ın emri t&uuml;r&uuml;nden bir hakikattir. Allah&rsquo;a mensup olan bir hakikat zaman, mek&acirc;n ve diğer madd&icirc; &ouml;zelliklerin &ouml;tesinde olur. Bu rububi olguyu ve mertebelerini idrak etmek keşif ilimlerinin kategorisine girer ve Hz. Peygamberin (s.a.a) bu ilimlerden yoksun olduğu d&uuml;ş&uuml;n&uuml;lmemelidir. Ama insanların &ccedil;oğu b&ouml;yle bir idrakten yoksun olduğu i&ccedil;in, bu hususta s&ouml;z s&ouml;ylemek akılların şaşkınlığına neden olmaktadır. Bu y&uuml;zden Kur&rsquo;an&rsquo;ı zahirinde ruhu tanımak hakkında detaylı a&ccedil;ıklamalar yapılmamıştır. Belirtilen hususlardan ruhun zaman, mek&acirc;n ve diğer madd&icirc; &ouml;zelliklerin &ouml;tesinde yer alan bir şey olması nedeniyle duyusal olarak idrak edilemeyeceği ve zahiri olarak g&ouml;r&uuml;lemeyeceği anlaşılmaktadır. Ama ruhsal eser ve timsaller zarif bir madde kalıbında aşik&acirc;r olabilir. Tıpkı berzah &acirc;leminde ruh kalıbında olan suretsel beden gibi. Bazı ilimlerin literat&uuml;r&uuml;nde ve aynı şekilde bazı rivayet tabirlerinde g&ouml;r&uuml;nd&uuml;ğ&uuml; kadarıyla bu suretsel kalıptan ruh diye s&ouml;z edilmiştir; &ccedil;&uuml;nk&uuml; bu kalıp madd&icirc; cisimden ayrıldıktan sonra ruhu taşımakta ve daha fazla bir &ouml;l&ccedil;&uuml;de ruhsal eserleri aşik&acirc;r kılabilmektedir. Bu suretsel kalıp kendi &acirc;leminde g&ouml;r&uuml;nebilir ve m&uuml;şahede edilebilir. Ama onu Allah&rsquo;a mensup ve ilahi emir t&uuml;r&uuml;nden olan ruh hakikatiyle mukayese etmemek gerekir; &ccedil;&uuml;nk&uuml; ruhun varlık &acirc;lemindeki konumu bundan &ouml;tedir ve ilahi sırlardan sayılır.</p>\r\n','<p>\r\n	Din, hikmet, felsefe ve irfandaki &ouml;nemli ve temek konulardan birisi insan&icirc; ve evrensel boyutta ruhu tanımaktır. Ruhun mahiyeti hakkında m&uuml;tekellim ve İslam bilgeleri arasında değişik g&ouml;r&uuml;şler mevcuttur. Ayet ve rivayetlerde de bu hususta k&uuml;lli bilgiler verilmiştir. Ama genel olarak Kur&rsquo;an&icirc; manasıyla ruhun hakikatini tanımak (ki daha &ccedil;ok meleklerden daha y&uuml;ksek bir hakikate işaret etmektedir), zahiri ilimler ve d&uuml;ş&uuml;n&uuml;rlerin d&uuml;ş&uuml;nce ve fikirlerinin kapsamı dışındadır ve keşifsel marifete ihtiya&ccedil; duyar. Nitekim nefsi tanımak Rabbi tanımaktır diye ifade edilen şey, ruhun hakikatini tanımaktır.[1]</p>\r\n\r\n<p>\r\n	2. Ruhun Anlamı Nedir?</p>\r\n\r\n<p>\r\n	Değişik ilimlerde &ldquo;ruh&rdquo; kelimesinin farklı anlamlar i&ccedil;in kullanıldığını ve bu kavramın hem eski ve hem de yeni ilimlerde &ouml;zel ıstılah anlamını taşıdığını ve Kur&rsquo;an&icirc; literat&uuml;rde de &ouml;zel bir mananın g&ouml;z &ouml;n&uuml;nde bulundurulduğunu ve de bu hususta değişik tabirlerin kullanıldığını belirtmek gerekir. &ldquo;er-Ruh&rdquo;[2], &ldquo;ruhi&rdquo;[3], &ldquo;ruhun minhu&rdquo;[4], &ldquo;ruhu&rsquo;l-emin&rdquo;[5] ve &ldquo;Ruhu&rsquo;l-Kud&uuml;s&rdquo;[6] bu tabirlerden sayılır.</p>\r\n\r\n<p>\r\n	3. İsra Suresi 85. Ayette Ruh</p>\r\n\r\n<p>\r\n	Kur&rsquo;an-ı Kerim&rsquo;de ruhun mahiyetine işaret eden &ouml;nemli ayetlerden bir tanesi, İsra suresinin 85. Ayetidir. Bu ayette ş&ouml;yle buyrulmaktadır: &laquo;یسألونک عن الروح قل الروح من امر ربی و ما اوتیتم من العلم الا قلیلاً&raquo; &ldquo;Sana ruh hakkında soru soruyorlar. De ki: Ruh, Rabbimin emrindendir. Size pek az ilim verilmiştir.&rdquo; Bu ayette ruhun hangi manasının sorulduğu hususunda birka&ccedil; ihtimal mevcuttur. Hayvan&icirc; ruh, insan&icirc; ruh (d&uuml;ş&uuml;nen ruh), Ruhu&rsquo;l-Kud&uuml;s ve Cebrail ve meleklerden daha &uuml;st&uuml;n bir yaratık anlamıyla ruh bu ihtimallerden sayılır. Ama kastedilenin tıp ilminde kendisinden s&ouml;z edilen hayvan&icirc; ruh olamayacağı kesindir; &ccedil;&uuml;nk&uuml; bu ruh bilimin ulaşıp tanıyamayacağı bir olgu değildir. Aynı şekilde bu ruhun Cebrail de olduğu s&ouml;ylenemez; &ccedil;&uuml;nk&uuml; ruh kelimesi mezk&ucirc;r ayetin dışında bir&ccedil;ok Kur&rsquo;an ayetinde tekrarlanmıştır ve meleklerin yanında ve onlardan farklı zikredilmesi nedeniyle onun kesinlikle meleklerden ayrı bir varlık olduğu anlaşılmaktadır. Bazı ayetlerin a&ccedil;ık ifadesi de bu farklılığa işaret etmektedir. Allame Tabatabai ruhun ne olduğu hususunda&nbsp; یسألونک عن الروح ayeti bağlamında ş&ouml;yle demektedir: Ruh anlaşıldığı kadarıyla Cebrail ve Cebrail&rsquo;den &ccedil;ok daha b&uuml;y&uuml;k bir yaratıktır. Burada ruhun melekler ve Cebrail&rsquo;in dışında başka bir varlık olduğuna delalet eden bazı rivayetlere işaret ediyoruz:</p>\r\n\r\n<p>\r\n	1. [7]&ldquo;اتی رجل امیر المومنین (ع) یسأله عن الروح الیس هو جبرئیل فقال له امیر المومنین (ع): جبرئیل من الملائکه و الروح غیر جبرئیل&rdquo; Bir şahıs Hz. Ali&rsquo;nin (a.s) yanına gelir ve ruh Cebrail midir diye sorar. İmam Ali (a.s) ş&ouml;yle buyurur: Cebrail melektir, ruh Cebrail değildir.</p>\r\n\r\n<p>\r\n	2.&nbsp; عَنْ أَبِی بَصِیرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ (ع ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ یَسْئَلُونَکَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّی قَالَ خَلْقٌ أَعْظَمُ مِنْ جَبْرَئِیلَ وَ مِیکَائِیلَ کَانَ مَعَ رَسُولِ اللَّهِ ص وَ هُوَ مَعَ الْأَئِمَّةِ وَ هُوَ مِنَ الْمَلَکُوتِ[8]</p>\r\n\r\n<p>\r\n	Ebi Basir, İmam Sadık&rsquo;tan (a.s) &ldquo;Sana ruh hakkında soru soruyorlar. De ki: Ruh, Rabbimin emrindendir. Size pek az ilim verilmiştir.&rdquo; Ayeti hakkında bir soru sorar. İmam Ş&ouml;yle buyurur: Ruh, Cebrail ve Mikail&rsquo;den b&uuml;y&uuml;k olan, Allah Resul&uuml; (s.a.a) ve imamlara yoldaşlık eden ve melek&ucirc;t &acirc;leminden bir varlıktır.</p>\r\n\r\n<p>\r\n	Bununla birlikte bazı ayetlerin Cebrail&rsquo;i ruhu&rsquo;l-emin olarak tanıttığını g&ouml;rmekteyiz. Ama Allame Tabatabai&rsquo;nin de işaret ettiği gibi bu iki konunun bir arada değerlendirilmesi Kur&rsquo;an&rsquo;daki işaretlerden anlaşılmaktadır: Cebrail ve diğer melekler ruhun taşıyıcıları ve nakledicileridir. Ruha iniş ve y&uuml;kselişlerinde yoldaşlık etmektedirler. Bu y&uuml;zden ruh bir y&ouml;n&uuml;yle melekler ve Cebrail ile &ouml;rt&uuml;şmekte ve başka bir y&ouml;n&uuml;yle de onlardan ayrı değerlendirilmektedir.[9]</p>\r\n\r\n<p>\r\n	4. Kur&rsquo;an&rsquo;da Ve İsra Suresinin 85. Ayetinde Ruhun Mahiyeti</p>\r\n\r\n<p>\r\n	Bu ruhun mahiyet ve hakikati hakkında Y&uuml;ce Allah belirtilen ayette &ouml;z bir ifadeyle ş&ouml;yle buyurmuştur:</p>\r\n\r\n<p>\r\n	&nbsp;قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّی De ki ruh Rabbimin emrindendir. İlahi emrin mahiyetinin ne olduğunu &ouml;ğrenmek i&ccedil;in, bazı ayetlere m&uuml;racaat edebiliriz: [10]&laquo;انما امره اذا اراد شیئاً ان یقول له کن فیکون&raquo; Bir şeyi dilediği zaman, O&rsquo;nun emri o şeye ancak &ldquo;Ol!&rdquo; demektir. O da hemen oluverir. Allame Tabatabai el-Mizan Tefsiri&rsquo;nde bu ayetin şuna işaret ettiği g&ouml;r&uuml;ş&uuml;ndedir: Allah&rsquo;ın emri cinsinden olan ruh zata mensuptur ve &ldquo;ilahi emir&rdquo; icat kelimesi olan &ldquo;ol&rdquo; kelimesinden ibaret olması ve bunun Allah&rsquo;ın zatının &ouml;zg&uuml;n fiiline işaret etmesi nedeniyle, ilahi emir cinsinden olan ruh da zaman, mek&acirc;n ve başka hi&ccedil;bir madd&icirc; &ouml;zellik mikyasıyla &ouml;l&ccedil;&uuml;lmez.[11] Bu ruh Kur&rsquo;an&rsquo;da değişik tabirler ile betimlenmiştir. Birincisi, belirtilen ayette olduğu gibi yalnız ve mutlak olarak zikredilmesidir. Aynı şekilde bazen melekler ile birliktedir, bazen insanlara &uuml;f&uuml;r&uuml;len hakikattir, bazen m&uuml;minlere yoldaşlık eden ve onları teyit eden ger&ccedil;eklik ve bazen de peygamberlerin kendisiyle temas kurduğu hakikattir.</p>\r\n\r\n<p>\r\n	5. Ruhun Mahiyeti Hakkında Neden Daha Fazla A&ccedil;ıklama Yapılmamıştır?</p>\r\n\r\n<p>\r\n	Genel olarak ruhun mahiyeti hakkında şu kadarı s&ouml;ylenebilir: Ruh soyut ve Allah&rsquo;ın emri t&uuml;r&uuml;nden bir hakikattir. Bu rububi olguyu ve mertebelerini idrak etmek şuhud ilmine ihtiya&ccedil; duyar ve bu m&uuml;kaşefe sırlarından sayılır. İnsanların &ccedil;oğu b&ouml;yle bir idrakten yoksun olduğu i&ccedil;in, bu hususta s&ouml;z s&ouml;ylemek akılların şaşkınlığına ve muhtemelen dalalete bile sebep olabilmektedir. Bu y&uuml;zden Kur&rsquo;an&rsquo;ı zahirinde ruhu tanımak hakkında detaylı a&ccedil;ıklamalar yapılmamıştır. Bu y&uuml;zden Hz. Peygamberin bu ilimden yoksun olduğu d&uuml;ş&uuml;n&uuml;lmemelidir. Keşif ve yakin nuruyla ruhun mahiyetini tanımak, ariflerin makamlarından sayılır ve bu ilimlerden yoksun kimselere bunun sırlarını a&ccedil;ıklamanın amel&icirc; bir faydası olmayacaktır.[12] و ما اوتیتم من العلم الا قلیلاً c&uuml;mlesinin manası ise şudur: Zahir ulemasının bu mesele hakkındaki nasibi &ccedil;ok az bir şeydir, ruhun hakikati bunun &ouml;tesindedir ve keşif ilimleri dışında başka bir şeyle onu kavramak m&uuml;mk&uuml;n değildir.</p>\r\n\r\n<p>\r\n	6. Ruh G&ouml;r&uuml;lebilecek midir?</p>\r\n\r\n<p>\r\n	Belirtilen hususlardan ruhun zaman, mek&acirc;n ve diğer madd&icirc; &ouml;zellikler &ouml;tesi bir hakikat olması nedeniyle duyusal olarak idrak edilemeyeceği ve zahiri olarak g&ouml;r&uuml;lemeyeceği anlaşılmaktadır. Elbette m&uuml;kaşefe ve kalb&icirc; şuhud ile masumların ruhun hakikatini kavraması imk&acirc;n d&acirc;hilindedir ve erişen ariflerin de bu şuhuda k&uuml;lli olarak sahip olması muhtemeldir. Bu, ruhun soyut olmasıyla bir &ccedil;elişki arz etmez. Aynı şekilde ruhsal eser ve timsaller (ruhun zatı değil) zarif bir madde kalıbında aşik&acirc;r olabilir ve m&uuml;şahede edilebilir. Mesela berzah &acirc;leminde ruh kalıbı taşıyan ve d&uuml;nyevi cisme benzer &ouml;zellikler taşımakla birlikte zariflik ve nuraniyet a&ccedil;ısından daha y&uuml;ksek bir derecede bulunan suretsel beden bu kabildendir. Bazı ilimlerin literat&uuml;r&uuml;nde ve aynı şekilde bazı rivayet tabirlerinde bu suretsel kalıptan ruh diye s&ouml;z edildiğini belirtmek gerekir; &ccedil;&uuml;nk&uuml; bu kalıp madd&icirc; cisimden ayrıldıktan sonra ruhu taşımakta ve daha fazla bir &ouml;l&ccedil;&uuml;de ruhsal eserleri aşik&acirc;r kılabilmektedir. Bu suretsel kalıp salt soyut değildir ve bu y&uuml;zden suretsel keşifte g&ouml;r&uuml;nebilir ve m&uuml;şahede edilebilir. &Ouml;te taraftan onu Allah&rsquo;a mensup ve ilahi emir t&uuml;r&uuml;nden olan ruh hakikatiyle mukayese etmemek gerekir; &ccedil;&uuml;nk&uuml; ruhun varlık &acirc;lemindeki konumu bundan y&uuml;cedir ve ilahi sırlardan sayılır.&nbsp;&nbsp;&nbsp; &nbsp;<br />\r\n	--------------</p>\r\n\r\n<p>\r\n	[1] Ahmed b. Muhammed H&uuml;seyin Erdekani, Miratu&rsquo;l-Ekvan (Tahrir-i Şerh-i Hidaye-i Molla Sadra), s. 37, Naşir, Miras-ı Mektup.</p>\r\n\r\n<p>\r\n	[2] İsra, 85; Ğafır, 15.</p>\r\n\r\n<p>\r\n	[3] Hac, 29; Sad, 72.</p>\r\n\r\n<p>\r\n	[4] M&uuml;cadele, 22; Nisa, 171.</p>\r\n\r\n<p>\r\n	[5] Şuara, 193.</p>\r\n\r\n<p>\r\n	[6] Bakara, 87 ve 253; Maided, 110; Nahl, 102.</p>\r\n\r\n<p>\r\n	[7] Kuleyni, K&acirc;fi, c. 1, s. 274, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1365.</p>\r\n\r\n<p>\r\n	[8] K&acirc;fi, c. 1, s. 273.</p>\r\n\r\n<p>\r\n	[9] Tabatabai, Seyid Muhammed H&uuml;seyin, el-Mizan, Musevi Hemedani, Seyid Muhammed Bakır, c. 13, s. 171 &ndash; 172 Camia-i M&uuml;derrisin, Kum, 1374.</p>\r\n\r\n<p>\r\n	[10] Yasin, 82.</p>\r\n\r\n<p>\r\n	[11] el-Mizan, c. 1, s. 522 &ndash; 529.</p>\r\n\r\n<p>\r\n	[12] Miratu&rsquo;l-Ekvan (Tahrir-i Şerh-i Hidaye-i Molla Sadra), s. 36.</p>\r\n','Ruh kelimesi değişik ilimlerde farklı anlamlar ifade eder ve bu kavram her ilimde kendi &ouml;zel ıstılah anlamını taşır. Kur&rsquo;an literat&uuml;r&uuml;nde de onun hakkında &ouml;zel bir mana g&ouml;z &ouml;n&uuml;nde bulundurulmuş ve değişik tabirler ile kullanılmıştır. Bu ayette ruhun hangi manasının sorulduğu hususunda birka&ccedil; ihtimal mevcuttur. Hayvan&icirc; ruh, insan&icirc; ruh (d&uuml;ş&uuml;nen ruh), Ruhu&rsquo;l-Kud&uuml;s ve Cebrail ve meleklerden daha &uuml;st&uuml;n bir yaratık anlamıyla ruh bu ihtimallerden sayılır. Ama kastedilenin tıp ilminde kendisinden s&ouml;z edilen hayvan&icirc; ruh olamayacağı kesindir; &ccedil;&uuml;nk&uuml; bu ruh bilimin ulaşıp tanıyamayacağı bir olgu değildir. Aynı şekilde bu ruhun Cebrail de olduğu s&ouml;ylenemez; &ccedil;&uuml;nk&uuml; bazı ayetlerde ruh meleklerin kenarında ve onlardan farklı bir hakikat olarak zikredilmiştir. Bazı rivayetler de a&ccedil;ık&ccedil;a bu konuya delalet etmektedir. Bu ayet esasınca ruh hakkında sadece şunlar s&ouml;ylenebilir: Ruh soyut ve Allah&rsquo;ın emri t&uuml;r&uuml;nden bir hakikattir. Allah&rsquo;a mensup olan bir hakikat zaman, mek&acirc;n ve diğer madd&icirc; &ouml;zelliklerin &ouml;tesinde olur. Bu rububi olguyu ve mertebelerini idrak etmek keşif ilimlerinin kategorisine girer ve Hz. Peygamberin (s.a.a) bu ilimlerden yoksun olduğu d&uuml;ş&uuml;n&uuml;lmemelidir. Ama insanların &ccedil;oğu b&ouml;yle bir idrakten yoksun olduğu i&ccedil;in, bu hususta s&ouml;z s&ouml;ylemek akılların şaşkınlığına neden olmaktadır. Bu y&uuml;zden Kur&rsquo;an&rsquo;ı zahirinde ruhu tanımak hakkında detaylı a&ccedil;ıklamalar yapılmamıştır. Belirtilen hususlardan ruhun zaman, mek&acirc;n ve diğer madd&icirc; &ouml;zelliklerin &ouml;tesinde yer alan bir şey olması nedeniyle duyusal olarak idrak edilemeyeceği ve zahiri olarak g&ouml;r&uuml;lemeyeceği anlaşılmaktadır. Ama ruhsal eser ve timsaller zarif bir madde kalıbında aşik&acirc;r olabilir. Tıpkı berzah &acirc;leminde ruh kalıbında olan suretsel beden gibi. Bazı ilimlerin literat&uuml;r&uuml;nde ve aynı şekilde bazı rivayet tabirlerinde g&ouml;r&uuml;nd&uuml;ğ&uuml; kadarıyla bu suretsel kalıptan ruh diye s&ouml;z edilmiştir; &ccedil;&uuml;nk&uuml; bu kalıp madd&icirc; cisimden ayrıldıktan sonra ruhu taşımakta ve daha fazla bir &ouml;l&ccedil;&uuml;de ruhsal eserleri aşik&acirc;r kılabilmektedir. Bu suretsel kalıp kendi &acirc;leminde g&ouml;r&uuml;nebilir ve m&uuml;şahede edilebilir. Ama onu Allah&rsquo;a mensup ve ilahi emir t&uuml;r&uuml;nden olan ruh hakikatiyle mukayese etmemek gerekir; &ccedil;&uuml;nk&uuml; ruhun varlık &acirc;lemindeki konumu bundan &ouml;tedir ve ilahi sırlardan sayılır.','Din, hikmet, felsefe ve irfandaki &ouml;nemli ve temek konulardan birisi insan&icirc; ve evrensel boyutta ruhu tanımaktır. Ruhun mahiyeti hakkında m&uuml;tekellim ve İslam bilgeleri arasında değişik g&ouml;r&uuml;şler mevcuttur. Ayet ve rivayetlerde de bu hususta k&uuml;lli bilgiler verilmiştir. Ama genel olarak Kur&rsquo;an&icirc; manasıyla ruhun hakikatini tanımak (ki daha &ccedil;ok meleklerden daha y&uuml;ksek bir hakikate işaret etmektedir), zahiri ilimler ve d&uuml;ş&uuml;n&uuml;rlerin d&uuml;ş&uuml;nce ve fikirlerinin kapsamı dışındadır ve keşifsel marifete ihtiya&ccedil; duyar. Nitekim nefsi tanımak Rabbi tanımaktır diye ifade edilen şey, ruhun hakikatini tanımaktır.[1]\r\n\r\n\r\n	2. Ruhun Anlamı Nedir?\r\n\r\n\r\n	Değişik ilimlerde &ldquo;ruh&rdquo; kelimesinin farklı anlamlar i&ccedil;in kullanıldığını ve bu kavramın hem eski ve hem de yeni ilimlerde &ouml;zel ıstılah anlamını taşıdığını ve Kur&rsquo;an&icirc; literat&uuml;rde de &ouml;zel bir mananın g&ouml;z &ouml;n&uuml;nde bulundurulduğunu ve de bu hususta değişik tabirlerin kullanıldığını belirtmek gerekir. &ldquo;er-Ruh&rdquo;[2], &ldquo;ruhi&rdquo;[3], &ldquo;ruhun minhu&rdquo;[4], &ldquo;ruhu&rsquo;l-emin&rdquo;[5] ve &ldquo;Ruhu&rsquo;l-Kud&uuml;s&rdquo;[6] bu tabirlerden sayılır.\r\n\r\n\r\n	3. İsra Suresi 85. Ayette Ruh\r\n\r\n\r\n	Kur&rsquo;an-ı Kerim&rsquo;de ruhun mahiyetine işaret eden &ouml;nemli ayetlerden bir tanesi, İsra suresinin 85. Ayetidir. Bu ayette ş&ouml;yle buyrulmaktadır: &laquo;یسألونک عن الروح قل الروح من امر ربی و ما اوتیتم من العلم الا قلیلاً&raquo; &ldquo;Sana ruh hakkında soru soruyorlar. De ki: Ruh, Rabbimin emrindendir. Size pek az ilim verilmiştir.&rdquo; Bu ayette ruhun hangi manasının sorulduğu hususunda birka&ccedil; ihtimal mevcuttur. Hayvan&icirc; ruh, insan&icirc; ruh (d&uuml;ş&uuml;nen ruh), Ruhu&rsquo;l-Kud&uuml;s ve Cebrail ve meleklerden daha &uuml;st&uuml;n bir yaratık anlamıyla ruh bu ihtimallerden sayılır. Ama kastedilenin tıp ilminde kendisinden s&ouml;z edilen hayvan&icirc; ruh olamayacağı kesindir; &ccedil;&uuml;nk&uuml; bu ruh bilimin ulaşıp tanıyamayacağı bir olgu değildir. Aynı şekilde bu ruhun Cebrail de olduğu s&ouml;ylenemez; &ccedil;&uuml;nk&uuml; ruh kelimesi mezk&ucirc;r ayetin dışında bir&ccedil;ok Kur&rsquo;an ayetinde tekrarlanmıştır ve meleklerin yanında ve onlardan farklı zikredilmesi nedeniyle onun kesinlikle meleklerden ayrı bir varlık olduğu anlaşılmaktadır. Bazı ayetlerin a&ccedil;ık ifadesi de bu farklılığa işaret etmektedir. Allame Tabatabai ruhun ne olduğu hususunda&nbsp; یسألونک عن الروح ayeti bağlamında ş&ouml;yle demektedir: Ruh anlaşıldığı kadarıyla Cebrail ve Cebrail&rsquo;den &ccedil;ok daha b&uuml;y&uuml;k bir yaratıktır. Burada ruhun melekler ve Cebrail&rsquo;in dışında başka bir varlık olduğuna delalet eden bazı rivayetlere işaret ediyoruz:\r\n\r\n\r\n	1. [7]&ldquo;اتی رجل امیر المومنین (ع) یسأله عن الروح الیس هو جبرئیل فقال له امیر المومنین (ع): جبرئیل من الملائکه و الروح غیر جبرئیل&rdquo; Bir şahıs Hz. Ali&rsquo;nin (a.s) yanına gelir ve ruh Cebrail midir diye sorar. İmam Ali (a.s) ş&ouml;yle buyurur: Cebrail melektir, ruh Cebrail değildir.\r\n\r\n\r\n	2.&nbsp; عَنْ أَبِی بَصِیرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ (ع ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ یَسْئَلُونَکَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّی قَالَ خَلْقٌ أَعْظَمُ مِنْ جَبْرَئِیلَ وَ مِیکَائِیلَ کَانَ مَعَ رَسُولِ اللَّهِ ص وَ هُوَ مَعَ الْأَئِمَّةِ وَ هُوَ مِنَ الْمَلَکُوتِ[8]\r\n\r\n\r\n	Ebi Basir, İmam Sadık&rsquo;tan (a.s) &ldquo;Sana ruh hakkında soru soruyorlar. De ki: Ruh, Rabbimin emrindendir. Size pek az ilim verilmiştir.&rdquo; Ayeti hakkında bir soru sorar. İmam Ş&ouml;yle buyurur: Ruh, Cebrail ve Mikail&rsquo;den b&uuml;y&uuml;k olan, Allah Resul&uuml; (s.a.a) ve imamlara yoldaşlık eden ve melek&ucirc;t &acirc;leminden bir varlıktır.\r\n\r\n\r\n	Bununla birlikte bazı ayetlerin Cebrail&rsquo;i ruhu&rsquo;l-emin olarak tanıttığını g&ouml;rmekteyiz. Ama Allame Tabatabai&rsquo;nin de işaret ettiği gibi bu iki konunun bir arada değerlendirilmesi Kur&rsquo;an&rsquo;daki işaretlerden anlaşılmaktadır: Cebrail ve diğer melekler ruhun taşıyıcıları ve nakledicileridir. Ruha iniş ve y&uuml;kselişlerinde yoldaşlık etmektedirler. Bu y&uuml;zden ruh bir y&ouml;n&uuml;yle melekler ve Cebrail ile &ouml;rt&uuml;şmekte ve başka bir y&ouml;n&uuml;yle de onlardan ayrı değerlendirilmektedir.[9]\r\n\r\n\r\n	4. Kur&rsquo;an&rsquo;da Ve İsra Suresinin 85. Ayetinde Ruhun Mahiyeti\r\n\r\n\r\n	Bu ruhun mahiyet ve hakikati hakkında Y&uuml;ce Allah belirtilen ayette &ouml;z bir ifadeyle ş&ouml;yle buyurmuştur:\r\n\r\n\r\n	&nbsp;قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّی De ki ruh Rabbimin emrindendir. İlahi emrin mahiyetinin ne olduğunu &ouml;ğrenmek i&ccedil;in, bazı ayetlere m&uuml;racaat edebiliriz: [10]&laquo;انما امره اذا اراد شیئاً ان یقول له کن فیکون&raquo; Bir şeyi dilediği zaman, O&rsquo;nun emri o şeye ancak &ldquo;Ol!&rdquo; demektir. O da hemen oluverir. Allame Tabatabai el-Mizan Tefsiri&rsquo;nde bu ayetin şuna işaret ettiği g&ouml;r&uuml;ş&uuml;ndedir: Allah&rsquo;ın emri cinsinden olan ruh zata mensuptur ve &ldquo;ilahi emir&rdquo; icat kelimesi olan &ldquo;ol&rdquo; kelimesinden ibaret olması ve bunun Allah&rsquo;ın zatının &ouml;zg&uuml;n fiiline işaret etmesi nedeniyle, ilahi emir cinsinden olan ruh da zaman, mek&acirc;n ve başka hi&ccedil;bir madd&icirc; &ouml;zellik mikyasıyla &ouml;l&ccedil;&uuml;lmez.[11] Bu ruh Kur&rsquo;an&rsquo;da değişik tabirler ile betimlenmiştir. Birincisi, belirtilen ayette olduğu gibi yalnız ve mutlak olarak zikredilmesidir. Aynı şekilde bazen melekler ile birliktedir, bazen insanlara &uuml;f&uuml;r&uuml;len hakikattir, bazen m&uuml;minlere yoldaşlık eden ve onları teyit eden ger&ccedil;eklik ve bazen de peygamberlerin kendisiyle temas kurduğu hakikattir.\r\n\r\n\r\n	5. Ruhun Mahiyeti Hakkında Neden Daha Fazla A&ccedil;ıklama Yapılmamıştır?\r\n\r\n\r\n	Genel olarak ruhun mahiyeti hakkında şu kadarı s&ouml;ylenebilir: Ruh soyut ve Allah&rsquo;ın emri t&uuml;r&uuml;nden bir hakikattir. Bu rububi olguyu ve mertebelerini idrak etmek şuhud ilmine ihtiya&ccedil; duyar ve bu m&uuml;kaşefe sırlarından sayılır. İnsanların &ccedil;oğu b&ouml;yle bir idrakten yoksun olduğu i&ccedil;in, bu hususta s&ouml;z s&ouml;ylemek akılların şaşkınlığına ve muhtemelen dalalete bile sebep olabilmektedir. Bu y&uuml;zden Kur&rsquo;an&rsquo;ı zahirinde ruhu tanımak hakkında detaylı a&ccedil;ıklamalar yapılmamıştır. Bu y&uuml;zden Hz. Peygamberin bu ilimden yoksun olduğu d&uuml;ş&uuml;n&uuml;lmemelidir. Keşif ve yakin nuruyla ruhun mahiyetini tanımak, ariflerin makamlarından sayılır ve bu ilimlerden yoksun kimselere bunun sırlarını a&ccedil;ıklamanın amel&icirc; bir faydası olmayacaktır.[12] و ما اوتیتم من العلم الا قلیلاً c&uuml;mlesinin manası ise şudur: Zahir ulemasının bu mesele hakkındaki nasibi &ccedil;ok az bir şeydir, ruhun hakikati bunun &ouml;tesindedir ve keşif ilimleri dışında başka bir şeyle onu kavramak m&uuml;mk&uuml;n değildir.\r\n\r\n\r\n	6. Ruh G&ouml;r&uuml;lebilecek midir?\r\n\r\n\r\n	Belirtilen hususlardan ruhun zaman, mek&acirc;n ve diğer madd&icirc; &ouml;zellikler &ouml;tesi bir hakikat olması nedeniyle duyusal olarak idrak edilemeyeceği ve zahiri olarak g&ouml;r&uuml;lemeyeceği anlaşılmaktadır. Elbette m&uuml;kaşefe ve kalb&icirc; şuhud ile masumların ruhun hakikatini kavraması imk&acirc;n d&acirc;hilindedir ve erişen ariflerin de bu şuhuda k&uuml;lli olarak sahip olması muhtemeldir. Bu, ruhun soyut olmasıyla bir &ccedil;elişki arz etmez. Aynı şekilde ruhsal eser ve timsaller (ruhun zatı değil) zarif bir madde kalıbında aşik&acirc;r olabilir ve m&uuml;şahede edilebilir. Mesela berzah &acirc;leminde ruh kalıbı taşıyan ve d&uuml;nyevi cisme benzer &ouml;zellikler taşımakla birlikte zariflik ve nuraniyet a&ccedil;ısından daha y&uuml;ksek bir derecede bulunan suretsel beden bu kabildendir. Bazı ilimlerin literat&uuml;r&uuml;nde ve aynı şekilde bazı rivayet tabirlerinde bu suretsel kalıptan ruh diye s&ouml;z edildiğini belirtmek gerekir; &ccedil;&uuml;nk&uuml; bu kalıp madd&icirc; cisimden ayrıldıktan sonra ruhu taşımakta ve daha fazla bir &ouml;l&ccedil;&uuml;de ruhsal eserleri aşik&acirc;r kılabilmektedir. Bu suretsel kalıp salt soyut değildir ve bu y&uuml;zden suretsel keşifte g&ouml;r&uuml;nebilir ve m&uuml;şahede edilebilir. &Ouml;te taraftan onu Allah&rsquo;a mensup ve ilahi emir t&uuml;r&uuml;nden olan ruh hakikatiyle mukayese etmemek gerekir; &ccedil;&uuml;nk&uuml; ruhun varlık &acirc;lemindeki konumu bundan y&uuml;cedir ve ilahi sırlardan sayılır.&nbsp;&nbsp;&nbsp; &nbsp;\r\n	--------------\r\n\r\n\r\n	[1] Ahmed b. Muhammed H&uuml;seyin Erdekani, Miratu&rsquo;l-Ekvan (Tahrir-i Şerh-i Hidaye-i Molla Sadra), s. 37, Naşir, Miras-ı Mektup.\r\n\r\n\r\n	[2] İsra, 85; Ğafır, 15.\r\n\r\n\r\n	[3] Hac, 29; Sad, 72.\r\n\r\n\r\n	[4] M&uuml;cadele, 22; Nisa, 171.\r\n\r\n\r\n	[5] Şuara, 193.\r\n\r\n\r\n	[6] Bakara, 87 ve 253; Maided, 110; Nahl, 102.\r\n\r\n\r\n	[7] Kuleyni, K&acirc;fi, c. 1, s. 274, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1365.\r\n\r\n\r\n	[8] K&acirc;fi, c. 1, s. 273.\r\n\r\n\r\n	[9] Tabatabai, Seyid Muhammed H&uuml;seyin, el-Mizan, Musevi Hemedani, Seyid Muhammed Bakır, c. 13, s. 171 &ndash; 172 Camia-i M&uuml;derrisin, Kum, 1374.\r\n\r\n\r\n	[10] Yasin, 82.\r\n\r\n\r\n	[11] el-Mizan, c. 1, s. 522 &ndash; 529.\r\n\r\n\r\n	[12] Miratu&rsquo;l-Ekvan (Tahrir-i Şerh-i Hidaye-i Molla Sadra), s. 36.'),(600,'tr602','<div class=\"quest-content\" id=\"A3_1\" style=\"display: block;\">\r\n	<p>\r\n		<span><font size=\"2\">Uyku bedenin taşıdığı yorgunluklara verdiği tabii bir reaksiyondur ve bildiğimiz gibi cennete giren hayırsever insanlar Kur&rsquo;an-ı Kerim&rsquo;in a&ccedil;ık&ccedil;a belirttiği &uuml;zere orada hi&ccedil;bir yorgunluğa du&ccedil;ar olmayacaktır. Bu nedenle, rivayetlerde a&ccedil;ıklandığı &uuml;zere cennete giren insanlar &ouml;l&uuml;m, uyku, rahatsızlık ve fakirlik gibi madd&icirc; d&uuml;nyayla irtibatlı hususlarla karşılaşmayacaktır. </font></span></p>\r\n</div>\r\n','<p>\r\n	Y&uuml;ce Allah Kur&rsquo;an-ı Kerim&rsquo;de uykuyu bir nimet olarak tanıtmakta ve onun yorgunluk ve h&uuml;zn&uuml; gidermek i&ccedil;in uygun bir ila&ccedil; olduğunu ve onsuz hayatın m&uuml;mk&uuml;n olmadığını belirtmektedir.[1] Madd&icirc; d&uuml;nyada yorgunluk veya korku ve h&uuml;zn&uuml; gidermek i&ccedil;indir. Bu esasla, ondan sadece ihtiya&ccedil; &ouml;l&ccedil;&uuml;s&uuml;nce istifade edilmelidir. Aksi takdirde insanın uykuda ge&ccedil;irdiği zaman &ouml;lm&uuml;ş zaman olarak sayılacaktır. İmanlı fertler uykularını azaltmaya ve ibadet h&uuml;km&uuml;nde olan ibadetlere zaman vermeye &ccedil;alışır. Madd&icirc; d&uuml;ş&uuml;nen insanlar ise hayattan maksimum derecede faydalanmaya &ccedil;alışmakta ve &ouml;zellikle karlı ticar&icirc; bir anlaşma, bir arkadaşı g&ouml;rme ve hatta sevilen bir filmi izleme gibi uygun fırsatları kazandıklarında edebildikleri &ouml;l&ccedil;&uuml;de uykularını geciktirmeye ve ele ge&ccedil;en fırsattan maksimum derecede faydalanmaya &ccedil;aba harcamaktadırlar! Bu nedenle, uyku bir yorgunluk veya korku ve h&uuml;zn&uuml; giderdiğinde değerlidir. Elbette bazıları da kendisi bir t&uuml;r h&uuml;z&uuml;n olan başka iş ve hedefin olmaması nedeniyle, uykuya sığınmaktadır. Ama ebedi cennette ne yorgunluk[2] ve ne de korku ve h&uuml;z&uuml;n[3] vardır. Aynı şekilde mevcut t&uuml;rl&uuml; nimetlerden istifade edebilme nedeniyle, insanların orada işsizlik sebebiyle uykuya sığınması da s&ouml;z konusu değildir. O halde uykunun cennette ne gibi bir manası olabilir?! İmam Bakır&rsquo;dan (a.s) nakledilen bir rivayette ş&ouml;yle buyrulmaktadır: Cennet ehli her zaman diridir, onlar asla &ouml;lmezler, uyanıktırlar, uyumazlar, ihtiya&ccedil; duymazlar, sevin&ccedil;lidirler, &uuml;z&uuml;lmezler, g&uuml;lerler, asla ağlamazlar, kendilerine saygı duyulur ve asla saygısızlığa maruz kalmazlar.[4] Şimdi, Kur&rsquo;an defalarca cennette ne istersek sizin i&ccedil;in hazır olacaktır, diye buyurmuyor mu diye bir soru akla gelebilir.[5] Eğer cennette bulunan bir şahıs hatta uygun bir delil taşımaksızın bir m&uuml;ddeti uykuda ge&ccedil;irmek isterse, onun i&ccedil;in b&ouml;yle bir imkan hazırlanacak mıdır?! Bu b&ouml;l&uuml;m&uuml;n yanıtı i&ccedil;in, ilk&ouml;nce bir &ouml;rneğe dikkat ediniz: Eğer rengarenk meyveleri bulunan bir bağın sahibi, isteğinize g&ouml;re ve hi&ccedil;bir kısıtlama olmaksızın kendi bağının &uuml;r&uuml;nlerinden yararlanmanıza izin verirse, m&uuml;ddetlerce &ouml;nce ağa&ccedil;lardan d&uuml;şm&uuml;ş ve &ccedil;&uuml;r&uuml;m&uuml;ş meyvelerden yararlanabilir miyim diye sizin kendisinden bir soru sormanız şaşırtıcı olmayacak mıdır?! Bir fert size taze meyvelerden yararlanma izni verdiğinde, tabii olarak hi&ccedil;bir değeri olmayan meyvelerden faydalanma izni de verecektir, ama siz veya makul herhangi başka bir insan b&ouml;yle değersiz bir isteği dile getirir mi?! Bu esasla evet diye cevap vermeliyiz! İnsanın t&uuml;m isteklerinin yerin getirileceğini bildiren ayetlere isnaden, eğer cennette bir şahıs uyuma istediğinde bulunacak olursa, kendisinin isteği kabul edilecektir. Ama emin olunuz ki; cennette bulunan sayısız ve şaşırtıcı nimetlere[6] rağmen, hi&ccedil;bir şahıs b&ouml;yle bir istekte bulunmayacak ve netice itibariyle de cennette uyku ve uyuma diye bir şey olmayacaktır. Bu sitede &ldquo;Cennette İcat İmk&acirc;nı&rdquo; adıyla sizin sorunuza benzer bir soru bulunmaktadır ve isterseniz onu da okuyabilirsiniz.&nbsp;&nbsp; &nbsp;<br />\r\n	------------<br />\r\n	[1] Nebe, 9; Furkan, 47; Ali İmran, 154; Enfal, 11, Rum, 23 ve &hellip;</p>\r\n\r\n<p>\r\n	[2] Hicr, 48; Fatır, 35, &quot;لا یمسنا فیها نصب و لا یمسنا فیها لغوب&quot;</p>\r\n\r\n<p>\r\n	[3] Fatır, 34; A&rsquo;raf, 49.</p>\r\n\r\n<p>\r\n	[4] Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c. 8, s. 220, h. 215, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, 1404, h.k.</p>\r\n\r\n<p>\r\n	[5] Nahl, 31; Furkan, 16; Z&uuml;mer, 34; Şura, 22; Kaf, 35, Fussilet, 31; Zuhruf, 71 ve &hellip;</p>\r\n\r\n<p>\r\n	[6] Bu konuyla ilgili olarak 1823 (Site: 1977) sayılı yanıtı okumanız faydalı olacaktır.</p>\r\n','Uyku bedenin taşıdığı yorgunluklara verdiği tabii bir reaksiyondur ve bildiğimiz gibi cennete giren hayırsever insanlar Kur&rsquo;an-ı Kerim&rsquo;in a&ccedil;ık&ccedil;a belirttiği &uuml;zere orada hi&ccedil;bir yorgunluğa du&ccedil;ar olmayacaktır. Bu nedenle, rivayetlerde a&ccedil;ıklandığı &uuml;zere cennete giren insanlar &ouml;l&uuml;m, uyku, rahatsızlık ve fakirlik gibi madd&icirc; d&uuml;nyayla irtibatlı hususlarla karşılaşmayacaktır.','Y&uuml;ce Allah Kur&rsquo;an-ı Kerim&rsquo;de uykuyu bir nimet olarak tanıtmakta ve onun yorgunluk ve h&uuml;zn&uuml; gidermek i&ccedil;in uygun bir ila&ccedil; olduğunu ve onsuz hayatın m&uuml;mk&uuml;n olmadığını belirtmektedir.[1] Madd&icirc; d&uuml;nyada yorgunluk veya korku ve h&uuml;zn&uuml; gidermek i&ccedil;indir. Bu esasla, ondan sadece ihtiya&ccedil; &ouml;l&ccedil;&uuml;s&uuml;nce istifade edilmelidir. Aksi takdirde insanın uykuda ge&ccedil;irdiği zaman &ouml;lm&uuml;ş zaman olarak sayılacaktır. İmanlı fertler uykularını azaltmaya ve ibadet h&uuml;km&uuml;nde olan ibadetlere zaman vermeye &ccedil;alışır. Madd&icirc; d&uuml;ş&uuml;nen insanlar ise hayattan maksimum derecede faydalanmaya &ccedil;alışmakta ve &ouml;zellikle karlı ticar&icirc; bir anlaşma, bir arkadaşı g&ouml;rme ve hatta sevilen bir filmi izleme gibi uygun fırsatları kazandıklarında edebildikleri &ouml;l&ccedil;&uuml;de uykularını geciktirmeye ve ele ge&ccedil;en fırsattan maksimum derecede faydalanmaya &ccedil;aba harcamaktadırlar! Bu nedenle, uyku bir yorgunluk veya korku ve h&uuml;zn&uuml; giderdiğinde değerlidir. Elbette bazıları da kendisi bir t&uuml;r h&uuml;z&uuml;n olan başka iş ve hedefin olmaması nedeniyle, uykuya sığınmaktadır. Ama ebedi cennette ne yorgunluk[2] ve ne de korku ve h&uuml;z&uuml;n[3] vardır. Aynı şekilde mevcut t&uuml;rl&uuml; nimetlerden istifade edebilme nedeniyle, insanların orada işsizlik sebebiyle uykuya sığınması da s&ouml;z konusu değildir. O halde uykunun cennette ne gibi bir manası olabilir?! İmam Bakır&rsquo;dan (a.s) nakledilen bir rivayette ş&ouml;yle buyrulmaktadır: Cennet ehli her zaman diridir, onlar asla &ouml;lmezler, uyanıktırlar, uyumazlar, ihtiya&ccedil; duymazlar, sevin&ccedil;lidirler, &uuml;z&uuml;lmezler, g&uuml;lerler, asla ağlamazlar, kendilerine saygı duyulur ve asla saygısızlığa maruz kalmazlar.[4] Şimdi, Kur&rsquo;an defalarca cennette ne istersek sizin i&ccedil;in hazır olacaktır, diye buyurmuyor mu diye bir soru akla gelebilir.[5] Eğer cennette bulunan bir şahıs hatta uygun bir delil taşımaksızın bir m&uuml;ddeti uykuda ge&ccedil;irmek isterse, onun i&ccedil;in b&ouml;yle bir imkan hazırlanacak mıdır?! Bu b&ouml;l&uuml;m&uuml;n yanıtı i&ccedil;in, ilk&ouml;nce bir &ouml;rneğe dikkat ediniz: Eğer rengarenk meyveleri bulunan bir bağın sahibi, isteğinize g&ouml;re ve hi&ccedil;bir kısıtlama olmaksızın kendi bağının &uuml;r&uuml;nlerinden yararlanmanıza izin verirse, m&uuml;ddetlerce &ouml;nce ağa&ccedil;lardan d&uuml;şm&uuml;ş ve &ccedil;&uuml;r&uuml;m&uuml;ş meyvelerden yararlanabilir miyim diye sizin kendisinden bir soru sormanız şaşırtıcı olmayacak mıdır?! Bir fert size taze meyvelerden yararlanma izni verdiğinde, tabii olarak hi&ccedil;bir değeri olmayan meyvelerden faydalanma izni de verecektir, ama siz veya makul herhangi başka bir insan b&ouml;yle değersiz bir isteği dile getirir mi?! Bu esasla evet diye cevap vermeliyiz! İnsanın t&uuml;m isteklerinin yerin getirileceğini bildiren ayetlere isnaden, eğer cennette bir şahıs uyuma istediğinde bulunacak olursa, kendisinin isteği kabul edilecektir. Ama emin olunuz ki; cennette bulunan sayısız ve şaşırtıcı nimetlere[6] rağmen, hi&ccedil;bir şahıs b&ouml;yle bir istekte bulunmayacak ve netice itibariyle de cennette uyku ve uyuma diye bir şey olmayacaktır. Bu sitede &ldquo;Cennette İcat İmk&acirc;nı&rdquo; adıyla sizin sorunuza benzer bir soru bulunmaktadır ve isterseniz onu da okuyabilirsiniz.&nbsp;&nbsp; &nbsp;\r\n	------------\r\n	[1] Nebe, 9; Furkan, 47; Ali İmran, 154; Enfal, 11, Rum, 23 ve &hellip;\r\n\r\n\r\n	[2] Hicr, 48; Fatır, 35, &quot;لا یمسنا فیها نصب و لا یمسنا فیها لغوب&quot;\r\n\r\n\r\n	[3] Fatır, 34; A&rsquo;raf, 49.\r\n\r\n\r\n	[4] Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c. 8, s. 220, h. 215, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, 1404, h.k.\r\n\r\n\r\n	[5] Nahl, 31; Furkan, 16; Z&uuml;mer, 34; Şura, 22; Kaf, 35, Fussilet, 31; Zuhruf, 71 ve &hellip;\r\n\r\n\r\n	[6] Bu konuyla ilgili olarak 1823 (Site: 1977) sayılı yanıtı okumanız faydalı olacaktır.'),(601,'tr601','<p>\r\n	Hz. Ayetullah Uzma Hamaney&rsquo;in (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:</p>\r\n\r\n<p>\r\n	Genel olarak eğer kan değilse, aybaşı hali sayılmaz. Eğer kan olursa hatta sarı lekeler şeklinde olur ve on g&uuml;n&uuml; ge&ccedil;mezse, o lekelerin t&uuml;m&uuml; aybaşı hali sayılır. Bu varsayımda bilgisizlik ve ge&ccedil;miş amellerin caiz olduğuna dair inan&ccedil; taşımanız nedeniyle, bir harama m&uuml;rtekip olmamışsınız. Ama gus&uuml;ls&uuml;z kıldığınız namazları kaza etmeniz gerekir. Elbette k&acirc;mil olarak temizlendikten sonra, cenabet gusl&uuml; almış olmanız durumunda durum değişir ve aybaşı gusl&uuml; almanız gereken zaman ile cenabet gusl&uuml; aldığınız zaman arasında kalan miktarı kaza ediniz.[1]</p>\r\n\r\n<p>\r\n	Ayetullah Uzma Sistani&rsquo;nin (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:</p>\r\n\r\n<p>\r\n	Aylık adetlerden &ouml;nce &ccedil;ıkan sıvıların kan olduğu doğrulanmayıncaya kadar bir h&uuml;km&uuml; yoktur ve aylık &acirc;detinizin sonunda yaptığınız kontrolde pamuk &uuml;zerinde sarılık g&ouml;r&uuml;rseniz, bu aylık &acirc;detin s&uuml;rd&uuml;ğ&uuml; manasına gelir. &ndash;On g&uuml;n ge&ccedil;meden- kan dışında başka sızıntılar g&ouml;r&uuml;rseniz, bunun aylık adet ile bir ilişkisi yoktur ve rengi sarılığa ka&ccedil;sa da temiz olduğuna h&uuml;kmedilir.</p>\r\n\r\n<p>\r\n	Ayetullah Uzma Mekarim Şirazi&rsquo;nin (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:</p>\r\n\r\n<p>\r\n	Eğer h&uuml;k&uuml;mleri &ouml;ğrenmede kusur etmemişseniz, sakıncasızdır ve bundan sonra daha fazla dikkat g&ouml;sterin. Eğer &uuml;zerinden on g&uuml;n ge&ccedil;erse ve &ouml;nceki aylardaki miktarıyla kan g&ouml;r&uuml;l&uuml;rse aylık adet sayılır ve kalanı istihaze h&uuml;km&uuml; taşır. Eğer on g&uuml;n&uuml; aşmazsa, onun t&uuml;m&uuml; aybaşı hali sayılır.</p>\r\n\r\n<p>\r\n	&nbsp;\r\n	<p>\r\n		------------<br />\r\n		[1] A&ccedil;ıklama: Aybaşı kanından sonraki sızıntıların (eğer on g&uuml;n&uuml; aşmamışsa) aylık adetlerden sayılması varsayımına g&ouml;re, alınan ilk cenabet gusl&uuml; aybaşı gusl&uuml; i&ccedil;in de yeterlidir ve aybaşı gusl&uuml; ile sonraki aybaşı gusl&uuml; arasındaki ibadet amellerini kaza etmenize gerek yoktur.</p>\r\n</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Hz. Ayetullah Uzma Hamaney&rsquo;in (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:\r\n\r\n\r\n	Genel olarak eğer kan değilse, aybaşı hali sayılmaz. Eğer kan olursa hatta sarı lekeler şeklinde olur ve on g&uuml;n&uuml; ge&ccedil;mezse, o lekelerin t&uuml;m&uuml; aybaşı hali sayılır. Bu varsayımda bilgisizlik ve ge&ccedil;miş amellerin caiz olduğuna dair inan&ccedil; taşımanız nedeniyle, bir harama m&uuml;rtekip olmamışsınız. Ama gus&uuml;ls&uuml;z kıldığınız namazları kaza etmeniz gerekir. Elbette k&acirc;mil olarak temizlendikten sonra, cenabet gusl&uuml; almış olmanız durumunda durum değişir ve aybaşı gusl&uuml; almanız gereken zaman ile cenabet gusl&uuml; aldığınız zaman arasında kalan miktarı kaza ediniz.[1]\r\n\r\n\r\n	Ayetullah Uzma Sistani&rsquo;nin (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:\r\n\r\n\r\n	Aylık adetlerden &ouml;nce &ccedil;ıkan sıvıların kan olduğu doğrulanmayıncaya kadar bir h&uuml;km&uuml; yoktur ve aylık &acirc;detinizin sonunda yaptığınız kontrolde pamuk &uuml;zerinde sarılık g&ouml;r&uuml;rseniz, bu aylık &acirc;detin s&uuml;rd&uuml;ğ&uuml; manasına gelir. &ndash;On g&uuml;n ge&ccedil;meden- kan dışında başka sızıntılar g&ouml;r&uuml;rseniz, bunun aylık adet ile bir ilişkisi yoktur ve rengi sarılığa ka&ccedil;sa da temiz olduğuna h&uuml;kmedilir.\r\n\r\n\r\n	Ayetullah Uzma Mekarim Şirazi&rsquo;nin (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:\r\n\r\n\r\n	Eğer h&uuml;k&uuml;mleri &ouml;ğrenmede kusur etmemişseniz, sakıncasızdır ve bundan sonra daha fazla dikkat g&ouml;sterin. Eğer &uuml;zerinden on g&uuml;n ge&ccedil;erse ve &ouml;nceki aylardaki miktarıyla kan g&ouml;r&uuml;l&uuml;rse aylık adet sayılır ve kalanı istihaze h&uuml;km&uuml; taşır. Eğer on g&uuml;n&uuml; aşmazsa, onun t&uuml;m&uuml; aybaşı hali sayılır.\r\n\r\n\r\n	&nbsp;\r\n	\r\n		------------\r\n		[1] A&ccedil;ıklama: Aybaşı kanından sonraki sızıntıların (eğer on g&uuml;n&uuml; aşmamışsa) aylık adetlerden sayılması varsayımına g&ouml;re, alınan ilk cenabet gusl&uuml; aybaşı gusl&uuml; i&ccedil;in de yeterlidir ve aybaşı gusl&uuml; ile sonraki aybaşı gusl&uuml; arasındaki ibadet amellerini kaza etmenize gerek yoktur.','Bu sorunun ayrıntılı cevabı yoktur.'),(602,'tr600','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<span><font size=\"2\">Bildiğiniz gibi masum hazretler (a.s) bizim amellerimizi g&ouml;zetlemektedir ve rivayetlerde de bu konuya işaret edilmiştir. Kesinlikle bu ilgi onların haremindeyken veya dikkatle kendilerine sevgi ifadesinde bulunduğumuzda daha &ccedil;ok ve belirgindir. &Ouml;te taraftan bedenin heyecanlıyken ve manevi hallerde reaksiyon g&ouml;stermesi, hepimiz i&ccedil;in vuku bulmuştur ve ayet ve rivayetlerde de bunun delili mevcuttur. Yanı sıra, bizim ibadet, t&ouml;vbe ve isteklerimizin kabul oluşuna dair rivayetlerde bir takım işaretler belirtilmiştir ve t&uuml;ylerin &uuml;rpermesi, g&ouml;zyaşı ve benzerleri bu c&uuml;mledendir. O halde bu haller vardır, ama her ne zaman b&ouml;yle olursa insanın meseleyi bu şekilde yorumlaması doğru değildir. Doğrusu, insanın dikkat ve halis niyetle kendi vazifesine g&ouml;re amel etmesi ve Allah tarafından ve masum hazretlerden karşılık verme beklentisi i&ccedil;inde olmasıdır. </font></span></p>\r\n</div>\r\n','<p>\r\n	Bildiğiniz gibi masum hazretler (a.s) bizim amellerimizi g&ouml;zetlemektedir ve rivayetlerimizde de bu yer almaktadır; &ouml;rneğin İmam-ı Zamanın (a.s) bir rivayette ş&ouml;yle buyurduğu nakledilmiştir: Biz sizin halinizden gafil değiliz ve sizi unutmayız.[1] Bu rivayet amel ve davranışlarımızın İmamın g&ouml;zetiminde olduğunu iyice g&ouml;stermektedir. B&ouml;yle olması nedeniyle, haremlere gidenler veya uzaktan onlara y&ouml;nelenler ve saygı ifadesinde bulunanlar kesinlikle o b&uuml;y&uuml;k şahsiyetlerin &ouml;zel ilgisine muhatap olmaktadır. Bu bağlamda İmam Sadık&rsquo;tan (a.s) nakledilen bu rivayet &ccedil;ok a&ccedil;ıklayıcıdır. İmam, Eba Abdullah&rsquo;ın (a.s) kendi ziyaret&ccedil;ilerine bakması hakkında ş&ouml;yle buyuruyor: H&uuml;seyin b. Ali (a.s) Rabbinin yanında olup ziyaret&ccedil;ilerini g&ouml;zlemlemekte, onları tanımakta ve kendileri i&ccedil;in istiğfarda bulunmaktadır&hellip; .[2] &Ouml;te taraftan bedenin heyecanlıyken ve manevi hallerde reaksiyon g&ouml;stermesi, hepimiz i&ccedil;in vuku bulmaktadır ve manevi hususlar karşısında reaksiyon g&ouml;stermeye Kur&rsquo;an ve rivayetlerde de işaret edilmiştir. Y&uuml;ce Allah Kur&rsquo;an&rsquo;da ş&ouml;yle buyuruyor: &ldquo;Allah, b&uuml;t&uuml;n &ouml;ğretilerin en g&uuml;zelini, kendi i&ccedil;inde tutarlı, (ger&ccedil;eğin) her t&uuml;rl&uuml; ifadesini &ccedil;eşitli bi&ccedil;imlerde tekrarlayan bir ilahi kelam şeklinde indirir; (bir ilahi kelam ki) Rablerinden korkanların ondan t&uuml;yleri &uuml;rperir.&rdquo;[3] T&uuml;ylerin &uuml;rperdiği, g&ouml;zyaşın aktığı ve bir isteğin olduğu zaman, isteğinin kabul olduğunu bil.[4] Bu nedenle, her ne kadar biz her zaman Allah ve masum hazretlerin karşısında olsak da g&ouml;zyaşı akması ve t&uuml;ylerin &uuml;rpermesi gibi işaretler, bizim ile onlar arasında samimi bir ilişki kurulduğunun ve onların bize ilgi g&ouml;sterdiğinin g&ouml;stergesidir inşallah. Elbette b&ouml;yle işaretler her ne kadar bir t&uuml;r irtibatı yansıtsa da bu hallerin ger&ccedil;ekleştiği her vakitte b&ouml;yle bir netice alınamaz, ama asla &uuml;mit kaybedilmemelidir.<br />\r\n	-----------<br />\r\n	[1] Meclisi, Muhammed Bakır, Bihar&uuml;&rsquo;l-Envar, c. 53, s. 175, bap. 31, Ma Harece Min Tevkiatihi, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, 1404 k.</p>\r\n\r\n<p>\r\n	[2] H&uuml;r Amıli, Muhammed b. Hasan, Vesail&uuml;&rsquo;ş-Şia, c. 14, s. 72, Bab-ı Tekid-u İstihbab-i Ziyareti&rsquo;l-H&uuml;seyin, h. 19508, M&uuml;essese-i &Acirc;li&rsquo;l-Beyt, Kum.</p>\r\n\r\n<p>\r\n	[3] Z&uuml;mer, 23.</p>\r\n\r\n<p>\r\n	[4] Vesail&uuml;&rsquo;ş-Şia, c. 7, s. 72, Bab-u İstihbabi&rsquo;d-Dua İnde Rifketi&rsquo;l-Kulub, h. 8760.</p>\r\n','Bildiğiniz gibi masum hazretler (a.s) bizim amellerimizi g&ouml;zetlemektedir ve rivayetlerde de bu konuya işaret edilmiştir. Kesinlikle bu ilgi onların haremindeyken veya dikkatle kendilerine sevgi ifadesinde bulunduğumuzda daha &ccedil;ok ve belirgindir. &Ouml;te taraftan bedenin heyecanlıyken ve manevi hallerde reaksiyon g&ouml;stermesi, hepimiz i&ccedil;in vuku bulmuştur ve ayet ve rivayetlerde de bunun delili mevcuttur. Yanı sıra, bizim ibadet, t&ouml;vbe ve isteklerimizin kabul oluşuna dair rivayetlerde bir takım işaretler belirtilmiştir ve t&uuml;ylerin &uuml;rpermesi, g&ouml;zyaşı ve benzerleri bu c&uuml;mledendir. O halde bu haller vardır, ama her ne zaman b&ouml;yle olursa insanın meseleyi bu şekilde yorumlaması doğru değildir. Doğrusu, insanın dikkat ve halis niyetle kendi vazifesine g&ouml;re amel etmesi ve Allah tarafından ve masum hazretlerden karşılık verme beklentisi i&ccedil;inde olmasıdır.','Bildiğiniz gibi masum hazretler (a.s) bizim amellerimizi g&ouml;zetlemektedir ve rivayetlerimizde de bu yer almaktadır; &ouml;rneğin İmam-ı Zamanın (a.s) bir rivayette ş&ouml;yle buyurduğu nakledilmiştir: Biz sizin halinizden gafil değiliz ve sizi unutmayız.[1] Bu rivayet amel ve davranışlarımızın İmamın g&ouml;zetiminde olduğunu iyice g&ouml;stermektedir. B&ouml;yle olması nedeniyle, haremlere gidenler veya uzaktan onlara y&ouml;nelenler ve saygı ifadesinde bulunanlar kesinlikle o b&uuml;y&uuml;k şahsiyetlerin &ouml;zel ilgisine muhatap olmaktadır. Bu bağlamda İmam Sadık&rsquo;tan (a.s) nakledilen bu rivayet &ccedil;ok a&ccedil;ıklayıcıdır. İmam, Eba Abdullah&rsquo;ın (a.s) kendi ziyaret&ccedil;ilerine bakması hakkında ş&ouml;yle buyuruyor: H&uuml;seyin b. Ali (a.s) Rabbinin yanında olup ziyaret&ccedil;ilerini g&ouml;zlemlemekte, onları tanımakta ve kendileri i&ccedil;in istiğfarda bulunmaktadır&hellip; .[2] &Ouml;te taraftan bedenin heyecanlıyken ve manevi hallerde reaksiyon g&ouml;stermesi, hepimiz i&ccedil;in vuku bulmaktadır ve manevi hususlar karşısında reaksiyon g&ouml;stermeye Kur&rsquo;an ve rivayetlerde de işaret edilmiştir. Y&uuml;ce Allah Kur&rsquo;an&rsquo;da ş&ouml;yle buyuruyor: &ldquo;Allah, b&uuml;t&uuml;n &ouml;ğretilerin en g&uuml;zelini, kendi i&ccedil;inde tutarlı, (ger&ccedil;eğin) her t&uuml;rl&uuml; ifadesini &ccedil;eşitli bi&ccedil;imlerde tekrarlayan bir ilahi kelam şeklinde indirir; (bir ilahi kelam ki) Rablerinden korkanların ondan t&uuml;yleri &uuml;rperir.&rdquo;[3] T&uuml;ylerin &uuml;rperdiği, g&ouml;zyaşın aktığı ve bir isteğin olduğu zaman, isteğinin kabul olduğunu bil.[4] Bu nedenle, her ne kadar biz her zaman Allah ve masum hazretlerin karşısında olsak da g&ouml;zyaşı akması ve t&uuml;ylerin &uuml;rpermesi gibi işaretler, bizim ile onlar arasında samimi bir ilişki kurulduğunun ve onların bize ilgi g&ouml;sterdiğinin g&ouml;stergesidir inşallah. Elbette b&ouml;yle işaretler her ne kadar bir t&uuml;r irtibatı yansıtsa da bu hallerin ger&ccedil;ekleştiği her vakitte b&ouml;yle bir netice alınamaz, ama asla &uuml;mit kaybedilmemelidir.\r\n	-----------\r\n	[1] Meclisi, Muhammed Bakır, Bihar&uuml;&rsquo;l-Envar, c. 53, s. 175, bap. 31, Ma Harece Min Tevkiatihi, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, 1404 k.\r\n\r\n\r\n	[2] H&uuml;r Amıli, Muhammed b. Hasan, Vesail&uuml;&rsquo;ş-Şia, c. 14, s. 72, Bab-ı Tekid-u İstihbab-i Ziyareti&rsquo;l-H&uuml;seyin, h. 19508, M&uuml;essese-i &Acirc;li&rsquo;l-Beyt, Kum.\r\n\r\n\r\n	[3] Z&uuml;mer, 23.\r\n\r\n\r\n	[4] Vesail&uuml;&rsquo;ş-Şia, c. 7, s. 72, Bab-u İstihbabi&rsquo;d-Dua İnde Rifketi&rsquo;l-Kulub, h. 8760.'),(603,'tr599','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<span><font size=\"2\">Hz. Ayetullah Uzma Hamaney&rsquo;in B&uuml;rosu (&ouml;mr&uuml; uzun olsun):</font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\">Maaşınızın tasarruf hakkı kendi elinizdedir ve eşinizin rızası şart değildir.</font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\">Hz. Ayetullah Uzma Sistani&rsquo;nin B&uuml;rosu (&ouml;mr&uuml; uzun olsun):</font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\">Maaş size aittir ve her t&uuml;rl&uuml; tasarruf sizin i&ccedil;in caizdir.</font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\">Hz. Ayetullah Uzma Mekarim Şirazi&rsquo;nin B&uuml;rosu (&ouml;mr&uuml; uzun olsun):</font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\">Herkesin kendi malında tasarruf etme hakkı vardır. Sorudaki varsayımda kocanın b&ouml;yle bir hakkı yoktur ve dikkat ediniz ki erkek ve kadının her biri kendi malının sahibidir ve izni olmaksızın başkasının onun malında bir tasarruf yapma hakkı yoktur. </font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\">Hz. Ayetullah Uzma Safi G&uuml;lpaygani&rsquo;nin B&uuml;rosu (&ouml;mr&uuml; uzun olsun):</font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\">Kocanın şer&icirc; olarak eşinin şahsi maaş ve gelirini harcama şekline m&uuml;dahale etme hakkı yoktur ve &ccedil;eyiz alımında anne ve babaya yardım etmenin bir sakıncası bulunmamaktadır. Her iki değerli şahsa da iyi anlayış, karşılıklı samimiyet ve tahamm&uuml;l ile hayatınızı tatlı ve huzurlu yapmayı ve Kur&rsquo;an-ı Kerim&rsquo;in buyurduğu gibi her birinizin diğerinin elbisesi olmasını ve her iki tarafın hayır ve maslahatı esasınca ve da Allah&rsquo;ın rızasına yakın olacak şekilde davranmasını tavsiye ediyorum. Y&uuml;ce Allah ger&ccedil;ek sevgi, muhabbet ve huzuru aranızda yaratması dileğiyle.</font></span></p>\r\n</div>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Hz. Ayetullah Uzma Hamaney&rsquo;in B&uuml;rosu (&ouml;mr&uuml; uzun olsun):\r\n\r\n	\r\n		Maaşınızın tasarruf hakkı kendi elinizdedir ve eşinizin rızası şart değildir.\r\n\r\n	\r\n		Hz. Ayetullah Uzma Sistani&rsquo;nin B&uuml;rosu (&ouml;mr&uuml; uzun olsun):\r\n\r\n	\r\n		Maaş size aittir ve her t&uuml;rl&uuml; tasarruf sizin i&ccedil;in caizdir.\r\n\r\n	\r\n		Hz. Ayetullah Uzma Mekarim Şirazi&rsquo;nin B&uuml;rosu (&ouml;mr&uuml; uzun olsun):\r\n\r\n	\r\n		Herkesin kendi malında tasarruf etme hakkı vardır. Sorudaki varsayımda kocanın b&ouml;yle bir hakkı yoktur ve dikkat ediniz ki erkek ve kadının her biri kendi malının sahibidir ve izni olmaksızın başkasının onun malında bir tasarruf yapma hakkı yoktur. \r\n\r\n	\r\n		Hz. Ayetullah Uzma Safi G&uuml;lpaygani&rsquo;nin B&uuml;rosu (&ouml;mr&uuml; uzun olsun):\r\n\r\n	\r\n		Kocanın şer&icirc; olarak eşinin şahsi maaş ve gelirini harcama şekline m&uuml;dahale etme hakkı yoktur ve &ccedil;eyiz alımında anne ve babaya yardım etmenin bir sakıncası bulunmamaktadır. Her iki değerli şahsa da iyi anlayış, karşılıklı samimiyet ve tahamm&uuml;l ile hayatınızı tatlı ve huzurlu yapmayı ve Kur&rsquo;an-ı Kerim&rsquo;in buyurduğu gibi her birinizin diğerinin elbisesi olmasını ve her iki tarafın hayır ve maslahatı esasınca ve da Allah&rsquo;ın rızasına yakın olacak şekilde davranmasını tavsiye ediyorum. Y&uuml;ce Allah ger&ccedil;ek sevgi, muhabbet ve huzuru aranızda yaratması dileğiyle.','Bu sorunun ayrıntılı cevabı yoktur.'),(604,'tr641','<p>\r\n	&nbsp;Eğer temiz bir şey necis bir şeye değerse ve onların her ikisi veya sadece biri ıslaklığını diğerine sirayet ettirecek şekilde ıslak olursa, temiz şey necis olur. Eğer ıslaklık diğer şeye ulaşmayacak kadar az olursa, temiz olan şey necis olmaz. [1] Bu nedenle, necis bir yerde yatma durumunda ıslaklık (su, beden teri, havanın nemli olması vb.) bedenden yere veya yerden bedene ulaşacak kadar olmazsa, beden necis olmaz.</p>\r\n\r\n<p>\r\n	&nbsp;\r\n	<p>\r\n		-----------<br />\r\n		[1] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 88, m. 125.</p>\r\n</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','&nbsp;Eğer temiz bir şey necis bir şeye değerse ve onların her ikisi veya sadece biri ıslaklığını diğerine sirayet ettirecek şekilde ıslak olursa, temiz şey necis olur. Eğer ıslaklık diğer şeye ulaşmayacak kadar az olursa, temiz olan şey necis olmaz. [1] Bu nedenle, necis bir yerde yatma durumunda ıslaklık (su, beden teri, havanın nemli olması vb.) bedenden yere veya yerden bedene ulaşacak kadar olmazsa, beden necis olmaz.\r\n\r\n\r\n	&nbsp;\r\n	\r\n		-----------\r\n		[1] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 88, m. 125.','Bu sorunun ayrıntılı cevabı yoktur.'),(605,'tr640','<p>\r\n	İslam evrensel, herkesi kapsayıcı ve en k&acirc;mil bir din olup dinlerin en sonuncusudur. Bu nedenle t&uuml;m ulus ve milletlerden herkes onunla tanışmalıdır. Diğer halkların bu insan yetiştirici dinle tanışmasının tek yolu, İslam hakikatleri, emirleri, h&uuml;k&uuml;mleri ve &ouml;ğretilerini tebliğ etmektir. Bu esasla Kur&rsquo;an-ı Kerim&rsquo;in değişik ayetlerinde din tebliğine &ouml;nem verilmiş ve Kur&rsquo;an-ı Kerim bu hususta ş&ouml;yle buyurmuştur: &ldquo;Allah&rsquo;a &ccedil;ağıran, salih amel işleyen ve &ldquo;Kuşkusuz ben M&uuml;sl&uuml;manlardanım&rdquo; diyenden daha g&uuml;zel s&ouml;zl&uuml; kimdir?&rdquo;[1] Aynı şekilde bir başka yerde de ş&ouml;yle buyurmuştur: &ldquo;Sizden, hayra &ccedil;ağıran, iyiliği emreden ve k&ouml;t&uuml;l&uuml;kten men eden bir topluluk bulunsun. İşte kurtuluşa erenler onlardır.&rdquo;[2] Ger&ccedil;i dini tebliğ etmek &ouml;zel bir gruba has olmasa da, Kur&rsquo;an, m&uuml;minlerin İslam&icirc; ilimleri &ouml;ğrenerek bu &ouml;nemli iş i&ccedil;in m&uuml;cehhez olmalarını emretmiş ve ş&ouml;yle buyurmuştur: &ldquo;(Ne var ki) m&uuml;minlerin hepsi toptan seferber olacak değillerdir. &Ouml;yleyse onların her kesiminden bir grup da, din konusunda k&ouml;kl&uuml; ve derin bilgi sahibi olmak ve d&ouml;nd&uuml;kleri zaman kavimlerini uyarmak i&ccedil;in geri kalsa ya! Umulur ki sakınırlar.&rdquo;[3] Bu ayete g&ouml;re din tebliği, ilm&icirc; hazırlıklara ihtiya&ccedil; duymaktadır ve dinsel &ouml;ğretim ve bilgiden her kim ne &ouml;l&ccedil;&uuml;de yararlandıysa, diğer insanlara tebliğ etme ve onları aydınlatma hususunda g&ouml;revlidir. İmam Sadık (a.s) ş&ouml;yle buyurmaktadır: &ldquo;Her kim hadislerimizi &ccedil;ok nakleder ve onlarla taraftarlarımızın kalplerini sağlamlaştırırsa, bin ibadet edenden daha &uuml;st&uuml;n ve faziletlidir.&rdquo;[4] İmam-ı Zaman&rsquo;a (a.c) yardım etmenin en g&uuml;zel yollarından biri, Şiiliğin &ouml;zg&uuml;n inan&ccedil;larını savunmak, muhaliflerin saldırısına karşı koymak ve ş&uuml;phelere cevap vermektir. Din&icirc; hassasiyeti olan kimsenin kendini din ilmiyle m&uuml;cehhez kılması ve g&uuml;c&uuml; oranında din hakkındaki ilm&icirc; ve tebliğsel ihtiya&ccedil;ları karşılaması gerekir. Elbette din tebliği, s&ouml;zl&uuml; ve yazılı tebliğe &ouml;zg&uuml; değildir, İslam a&ccedil;ısından en &uuml;st&uuml;n ve etkili tebliğ y&ouml;ntemi, amel&icirc; ve pratik tebliğdir.[5]<br />\r\n	--------------</p>\r\n\r\n<p>\r\n	[1] Fussilet, 33, &quot; وَ مَنْ أَحْسَنُ قَوْلاً مِمَّنْ دَعا إِلَى اللَّهِ وَ عَمِلَ صالِحاً وَ قالَ إِنَّنی&rlm; مِنَ الْمُسْلِمینَ .&quot;</p>\r\n\r\n<p>\r\n	[2] &Acirc;li İmran, 104, &quot; وَ لْتَکُنْ مِنْکُمْ أُمَّةٌ یَدْعُونَ إِلَى الْخَیْرِ وَ یَأْمُرُونَ بِالْمَعْرُوفِ وَ یَنْهَوْنَ عَنِ الْمُنْکَرِ وَ أُولئِکَ هُمُ الْمُفْلِحُون&rlm;&quot;</p>\r\n\r\n<p>\r\n	[3] Tevbe, 122, وَ ما کانَ الْمُؤْمِنُونَ لِیَنْفِرُوا کَافَّةً فَلَوْ لا نَفَرَ مِنْ کُلِّ فِرْقَةٍ مِنْهُمْ طائِفَةٌ لِیَتَفَقَّهُوا فِی الدِّینِ وَ لِیُنْذِرُوا قَوْمَهُمْ إِذا رَجَعُوا إِلَیْهِمْ لَعَلَّهُمْ یَحْذَرُونَ &quot;</p>\r\n\r\n<p>\r\n	[4] el-Kafi, c. 1, s. 33, hadis. 9: الْحُسَیْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ مُعَاوِیَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِی عَبْدِ اللَّهِ ع رَجُلٌ رَاوِیَةٌ لِحَدِیثِکُمْ یَبُثُّ ذَلِکَ فِی النَّاسِ وَ یُشَدِّدُهُ فِی قُلُوبِهِمْ وَ قُلُوبِ شِیعَتِکُمْ وَ لَعَلَّ عَابِداً مِنْ شِیعَتِکُمْ لَیْسَتْ لَهُ هَذِهِ الرِّوَایَةُ أَیُّهُمَا أَفْضَلُ قَالَ الرَّاوِیَةُ لِحَدِیثِنَا یَشُدُّ بِهِ قُلُوبَ شِیعَتِنَا أَفْضَلُ مِنْ أَلْفِ عَابِدٍ</p>\r\n\r\n<p>\r\n	[5]el-K&acirc;fi, c. 2, s. 10, hadis. 60: &quot;....عَنْ أَبِی عَبْدِ اللَّهِ ع قَالَ کُونُوا دُعَاةً لِلنَّاسِ بِالْخَیْرِ بِغَیْرِ أَلْسِنَتِکُمْ لِیَرَوْا مِنْکُمُ الِاجْتِهَادَ وَ الصِّدْقَ وَ الْوَرَعَ &quot;</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','İslam evrensel, herkesi kapsayıcı ve en k&acirc;mil bir din olup dinlerin en sonuncusudur. Bu nedenle t&uuml;m ulus ve milletlerden herkes onunla tanışmalıdır. Diğer halkların bu insan yetiştirici dinle tanışmasının tek yolu, İslam hakikatleri, emirleri, h&uuml;k&uuml;mleri ve &ouml;ğretilerini tebliğ etmektir. Bu esasla Kur&rsquo;an-ı Kerim&rsquo;in değişik ayetlerinde din tebliğine &ouml;nem verilmiş ve Kur&rsquo;an-ı Kerim bu hususta ş&ouml;yle buyurmuştur: &ldquo;Allah&rsquo;a &ccedil;ağıran, salih amel işleyen ve &ldquo;Kuşkusuz ben M&uuml;sl&uuml;manlardanım&rdquo; diyenden daha g&uuml;zel s&ouml;zl&uuml; kimdir?&rdquo;[1] Aynı şekilde bir başka yerde de ş&ouml;yle buyurmuştur: &ldquo;Sizden, hayra &ccedil;ağıran, iyiliği emreden ve k&ouml;t&uuml;l&uuml;kten men eden bir topluluk bulunsun. İşte kurtuluşa erenler onlardır.&rdquo;[2] Ger&ccedil;i dini tebliğ etmek &ouml;zel bir gruba has olmasa da, Kur&rsquo;an, m&uuml;minlerin İslam&icirc; ilimleri &ouml;ğrenerek bu &ouml;nemli iş i&ccedil;in m&uuml;cehhez olmalarını emretmiş ve ş&ouml;yle buyurmuştur: &ldquo;(Ne var ki) m&uuml;minlerin hepsi toptan seferber olacak değillerdir. &Ouml;yleyse onların her kesiminden bir grup da, din konusunda k&ouml;kl&uuml; ve derin bilgi sahibi olmak ve d&ouml;nd&uuml;kleri zaman kavimlerini uyarmak i&ccedil;in geri kalsa ya! Umulur ki sakınırlar.&rdquo;[3] Bu ayete g&ouml;re din tebliği, ilm&icirc; hazırlıklara ihtiya&ccedil; duymaktadır ve dinsel &ouml;ğretim ve bilgiden her kim ne &ouml;l&ccedil;&uuml;de yararlandıysa, diğer insanlara tebliğ etme ve onları aydınlatma hususunda g&ouml;revlidir. İmam Sadık (a.s) ş&ouml;yle buyurmaktadır: &ldquo;Her kim hadislerimizi &ccedil;ok nakleder ve onlarla taraftarlarımızın kalplerini sağlamlaştırırsa, bin ibadet edenden daha &uuml;st&uuml;n ve faziletlidir.&rdquo;[4] İmam-ı Zaman&rsquo;a (a.c) yardım etmenin en g&uuml;zel yollarından biri, Şiiliğin &ouml;zg&uuml;n inan&ccedil;larını savunmak, muhaliflerin saldırısına karşı koymak ve ş&uuml;phelere cevap vermektir. Din&icirc; hassasiyeti olan kimsenin kendini din ilmiyle m&uuml;cehhez kılması ve g&uuml;c&uuml; oranında din hakkındaki ilm&icirc; ve tebliğsel ihtiya&ccedil;ları karşılaması gerekir. Elbette din tebliği, s&ouml;zl&uuml; ve yazılı tebliğe &ouml;zg&uuml; değildir, İslam a&ccedil;ısından en &uuml;st&uuml;n ve etkili tebliğ y&ouml;ntemi, amel&icirc; ve pratik tebliğdir.[5]\r\n	--------------\r\n\r\n\r\n	[1] Fussilet, 33, &quot; وَ مَنْ أَحْسَنُ قَوْلاً مِمَّنْ دَعا إِلَى اللَّهِ وَ عَمِلَ صالِحاً وَ قالَ إِنَّنی&rlm; مِنَ الْمُسْلِمینَ .&quot;\r\n\r\n\r\n	[2] &Acirc;li İmran, 104, &quot; وَ لْتَکُنْ مِنْکُمْ أُمَّةٌ یَدْعُونَ إِلَى الْخَیْرِ وَ یَأْمُرُونَ بِالْمَعْرُوفِ وَ یَنْهَوْنَ عَنِ الْمُنْکَرِ وَ أُولئِکَ هُمُ الْمُفْلِحُون&rlm;&quot;\r\n\r\n\r\n	[3] Tevbe, 122, وَ ما کانَ الْمُؤْمِنُونَ لِیَنْفِرُوا کَافَّةً فَلَوْ لا نَفَرَ مِنْ کُلِّ فِرْقَةٍ مِنْهُمْ طائِفَةٌ لِیَتَفَقَّهُوا فِی الدِّینِ وَ لِیُنْذِرُوا قَوْمَهُمْ إِذا رَجَعُوا إِلَیْهِمْ لَعَلَّهُمْ یَحْذَرُونَ &quot;\r\n\r\n\r\n	[4] el-Kafi, c. 1, s. 33, hadis. 9: الْحُسَیْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ مُعَاوِیَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِی عَبْدِ اللَّهِ ع رَجُلٌ رَاوِیَةٌ لِحَدِیثِکُمْ یَبُثُّ ذَلِکَ فِی النَّاسِ وَ یُشَدِّدُهُ فِی قُلُوبِهِمْ وَ قُلُوبِ شِیعَتِکُمْ وَ لَعَلَّ عَابِداً مِنْ شِیعَتِکُمْ لَیْسَتْ لَهُ هَذِهِ الرِّوَایَةُ أَیُّهُمَا أَفْضَلُ قَالَ الرَّاوِیَةُ لِحَدِیثِنَا یَشُدُّ بِهِ قُلُوبَ شِیعَتِنَا أَفْضَلُ مِنْ أَلْفِ عَابِدٍ\r\n\r\n\r\n	[5]el-K&acirc;fi, c. 2, s. 10, hadis. 60: &quot;....عَنْ أَبِی عَبْدِ اللَّهِ ع قَالَ کُونُوا دُعَاةً لِلنَّاسِ بِالْخَیْرِ بِغَیْرِ أَلْسِنَتِکُمْ لِیَرَوْا مِنْکُمُ الِاجْتِهَادَ وَ الصِّدْقَ وَ الْوَرَعَ &quot;','Bu sorunun ayrıntılı cevabı yoktur.'),(606,'tr639','<p>\r\n	Hicr&icirc; birinci ve ikinci asırdan g&uuml;n&uuml;m&uuml;ze dek meşhur M&uuml;sl&uuml;man arifler sırasıyla aşağıda yer almaktadır:</p>\r\n\r\n<p>\r\n	Hicr&icirc; birinci ve ikinci asır: Ebu Haşim Sofu Kufi, Şakik Balhi, Maruf Kerehi, Fuzeyl b. Ayaz.</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil;&uuml;nc&uuml; asır: Bayezid Bestami, Sırri Sakti, Haris Mehasibi, C&uuml;neyd Bağdadi, Zunnun Mısri, Sehl b. Abdullah Testeri, H&uuml;seyin b. Mansur Hallac.</p>\r\n\r\n<p>\r\n	D&ouml;rd&uuml;nc&uuml; asır: Ebubekir Şıbli, Ebu Ali Rudbari, Ebu Nasr Sirac Tusi, Ebu&rsquo;l-Fazl Serhasi, Ebu Abdullah Rudbari, Ebu Talib Mekki.</p>\r\n\r\n<p>\r\n	Beşinci asır: Ebu&rsquo;l-Hasan Herkani, Ebu Said Ebu&rsquo;l-Hayr, Ebu Ali Dakkak Nişaburi, Ebu&rsquo;l-Hasan Ali b. Osman Hecviri, Hacı Abdullah Ensari, Ebu Hamid Muhammed Gazali, Ebu&rsquo;l-Kasım Abd&uuml;lkerim Kuşeyri.</p>\r\n\r\n<p>\r\n	Altıncı asır: Ayn&uuml;&rsquo;l-Kuzat Hemedani, Sinayi Gaznevi, Jendepil olarak meşhur olan Ahmed Cami, Abd&uuml;lkadir Geylani, Ruzbahan Bakli Şirazi.</p>\r\n\r\n<p>\r\n	Yedinci asır: Necmeddin K&uuml;bra, Feridun Attar, Nişaburi, Şahabeddin Sohreverdi Zencani (bu şahıs, Şeyh İşrak olarak meşhur olan Şahabeddin Sohreverdi&rsquo;den başka biridir), İbn. Faris, Muhyiddin Arabi, Sadruddin Konevi, Celaleddin Rumi (Mevlevi), Fahreddin Iraki.</p>\r\n\r\n<p>\r\n	Sekizinci asır: Alaudevle Simnani, Abdurrazak Kaşani, Hacı Hafız Şirazi, Şeyh Mahmud Şebisteri, Seyid Haydar Amuli, Abd&uuml;lkerim Cili.</p>\r\n\r\n<p>\r\n	Dokuzuncu asır: Şah Nimetullah Veli, Sainuddin Ali T&uuml;rke İsfahani, Muhammed b. Hamza Fennari, Şemseddin Muhammed Lahici, Nureddin Abdurrahman Cami.</p>\r\n\r\n<p>\r\n	Dokuzuncu asırdan sonra mutasavvıfa arasında ilm&icirc; olarak bir &uuml;st&uuml;nl&uuml;ğ&uuml; olan meşhur bir şahsiyete rastlamamaktayız. Nazar&icirc; irfanda uzmanlaşan kimseler ise genellikle resmi tasavvuf silsilelerinde yer almamaktadır. Sadru&rsquo;l-M&uuml;teellihin-i Şirazi, Muhammed Sadık Erdastani, Seyid Rezi Laricani, Muhammed Rıza Kumşei ve Mirza Haşim Eşkuri bu t&uuml;r bireylerdendir.</p>\r\n\r\n<p>\r\n	Hicr&icirc; ikinci asırdan dokuzuncu asra kadar adını andığımız meşhur arifler, değerli s&ouml;z ve eserler geride bırakmıştır ve onların k&uuml;lliyatı İslam tarihindeki g&ouml;rkemli bilimsel ve k&uuml;lt&uuml;rel hazinenin &ouml;nemli bir b&ouml;l&uuml;m&uuml;n&uuml; teşkil etmektedir. Ebu Talib Mekki&rsquo;nin Kuvvetu&rsquo;l-Kulub&rsquo;u, Hicveri&rsquo;nin Keşfu&rsquo;l-Mehcub&rsquo;u, Kuşeyri&rsquo;nin Resail&rsquo;i, Aynu&rsquo;l-Kuzat Hemedani&rsquo;nin Tamhidat&rsquo;ı, Sohreverdi&rsquo;nin Avarıfu&rsquo;l-Maarif&rsquo;i, Gazali&rsquo;nin İhyau&rsquo;l-Ulum&rsquo;u, Muhyiddin Arabi&rsquo;nin Futuhat-ı Mekkiye ve Fususu&rsquo;l-Hikem&rsquo;i, Abd&uuml;lkerim Cili&rsquo;nin el-İnsan&uuml;&rsquo;l-Kamil&rsquo;i ve bu eserlerin bazılarına yazılan şerhler ve de Attar Nişaburi, İbn. Faris Mısri, Celaledin Rumi, Hafız Şirazi ve Şeyh Mahmud Şebisteri gibi şair ariflerin şiir divanları bunun &ouml;rnekleridir.</p>\r\n\r\n<p>\r\n	Allame Hasan Zade Amuli, Cevadi Amuli, Şahabadi ve Fatımi Niya i&ccedil;inde bulunduğumuz asrın b&uuml;y&uuml;k ariflerindendir.[1]&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	---------<br />\r\n	[1] Ber gırefte ez mukaddime-i nerm efzar-ı &ldquo;İrfan&rdquo;, Merkez-i Tehkikat-i Kampit&uuml;r-i Nur.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Hicr&icirc; birinci ve ikinci asırdan g&uuml;n&uuml;m&uuml;ze dek meşhur M&uuml;sl&uuml;man arifler sırasıyla aşağıda yer almaktadır:\r\n\r\n\r\n	Hicr&icirc; birinci ve ikinci asır: Ebu Haşim Sofu Kufi, Şakik Balhi, Maruf Kerehi, Fuzeyl b. Ayaz.\r\n\r\n\r\n	&Uuml;&ccedil;&uuml;nc&uuml; asır: Bayezid Bestami, Sırri Sakti, Haris Mehasibi, C&uuml;neyd Bağdadi, Zunnun Mısri, Sehl b. Abdullah Testeri, H&uuml;seyin b. Mansur Hallac.\r\n\r\n\r\n	D&ouml;rd&uuml;nc&uuml; asır: Ebubekir Şıbli, Ebu Ali Rudbari, Ebu Nasr Sirac Tusi, Ebu&rsquo;l-Fazl Serhasi, Ebu Abdullah Rudbari, Ebu Talib Mekki.\r\n\r\n\r\n	Beşinci asır: Ebu&rsquo;l-Hasan Herkani, Ebu Said Ebu&rsquo;l-Hayr, Ebu Ali Dakkak Nişaburi, Ebu&rsquo;l-Hasan Ali b. Osman Hecviri, Hacı Abdullah Ensari, Ebu Hamid Muhammed Gazali, Ebu&rsquo;l-Kasım Abd&uuml;lkerim Kuşeyri.\r\n\r\n\r\n	Altıncı asır: Ayn&uuml;&rsquo;l-Kuzat Hemedani, Sinayi Gaznevi, Jendepil olarak meşhur olan Ahmed Cami, Abd&uuml;lkadir Geylani, Ruzbahan Bakli Şirazi.\r\n\r\n\r\n	Yedinci asır: Necmeddin K&uuml;bra, Feridun Attar, Nişaburi, Şahabeddin Sohreverdi Zencani (bu şahıs, Şeyh İşrak olarak meşhur olan Şahabeddin Sohreverdi&rsquo;den başka biridir), İbn. Faris, Muhyiddin Arabi, Sadruddin Konevi, Celaleddin Rumi (Mevlevi), Fahreddin Iraki.\r\n\r\n\r\n	Sekizinci asır: Alaudevle Simnani, Abdurrazak Kaşani, Hacı Hafız Şirazi, Şeyh Mahmud Şebisteri, Seyid Haydar Amuli, Abd&uuml;lkerim Cili.\r\n\r\n\r\n	Dokuzuncu asır: Şah Nimetullah Veli, Sainuddin Ali T&uuml;rke İsfahani, Muhammed b. Hamza Fennari, Şemseddin Muhammed Lahici, Nureddin Abdurrahman Cami.\r\n\r\n\r\n	Dokuzuncu asırdan sonra mutasavvıfa arasında ilm&icirc; olarak bir &uuml;st&uuml;nl&uuml;ğ&uuml; olan meşhur bir şahsiyete rastlamamaktayız. Nazar&icirc; irfanda uzmanlaşan kimseler ise genellikle resmi tasavvuf silsilelerinde yer almamaktadır. Sadru&rsquo;l-M&uuml;teellihin-i Şirazi, Muhammed Sadık Erdastani, Seyid Rezi Laricani, Muhammed Rıza Kumşei ve Mirza Haşim Eşkuri bu t&uuml;r bireylerdendir.\r\n\r\n\r\n	Hicr&icirc; ikinci asırdan dokuzuncu asra kadar adını andığımız meşhur arifler, değerli s&ouml;z ve eserler geride bırakmıştır ve onların k&uuml;lliyatı İslam tarihindeki g&ouml;rkemli bilimsel ve k&uuml;lt&uuml;rel hazinenin &ouml;nemli bir b&ouml;l&uuml;m&uuml;n&uuml; teşkil etmektedir. Ebu Talib Mekki&rsquo;nin Kuvvetu&rsquo;l-Kulub&rsquo;u, Hicveri&rsquo;nin Keşfu&rsquo;l-Mehcub&rsquo;u, Kuşeyri&rsquo;nin Resail&rsquo;i, Aynu&rsquo;l-Kuzat Hemedani&rsquo;nin Tamhidat&rsquo;ı, Sohreverdi&rsquo;nin Avarıfu&rsquo;l-Maarif&rsquo;i, Gazali&rsquo;nin İhyau&rsquo;l-Ulum&rsquo;u, Muhyiddin Arabi&rsquo;nin Futuhat-ı Mekkiye ve Fususu&rsquo;l-Hikem&rsquo;i, Abd&uuml;lkerim Cili&rsquo;nin el-İnsan&uuml;&rsquo;l-Kamil&rsquo;i ve bu eserlerin bazılarına yazılan şerhler ve de Attar Nişaburi, İbn. Faris Mısri, Celaledin Rumi, Hafız Şirazi ve Şeyh Mahmud Şebisteri gibi şair ariflerin şiir divanları bunun &ouml;rnekleridir.\r\n\r\n\r\n	Allame Hasan Zade Amuli, Cevadi Amuli, Şahabadi ve Fatımi Niya i&ccedil;inde bulunduğumuz asrın b&uuml;y&uuml;k ariflerindendir.[1]&nbsp; &nbsp;\r\n\r\n\r\n	---------\r\n	[1] Ber gırefte ez mukaddime-i nerm efzar-ı &ldquo;İrfan&rdquo;, Merkez-i Tehkikat-i Kampit&uuml;r-i Nur.','Bu sorunun ayrıntılı cevabı yoktur.'),(607,'tr638','<p>\r\n	&ldquo;Sidre&rdquo;, l&uuml;gat bilginlerinin ekseriyetinin belirttiği &uuml;zere &ccedil;ok yapraklı ve &ccedil;ok g&ouml;lgeli bir ağaca denmektedir ve &ldquo;sidret&uuml;&rsquo;l-muntaha&rdquo; tabiri, g&ouml;klerin zirvesinde ve meleklerin u&ccedil;uşunun, şehid ruhlarının, peygamberlerin ilimlerinin ve insan amellerinin son zirvesinde yer alan &ccedil;ok yapraklı ve &ccedil;ok g&ouml;lgeli bir ağaca işarettir. Orası, Allah&rsquo;ın meleklerinin &ouml;tesine ge&ccedil;emediği yerdir. Cebrail de mira&ccedil; yolculuğunda oraya ulaştığında durmuştur. Her ne kadar Kur&rsquo;an-ı Mecid&rsquo;te sidret&uuml;&rsquo;l-muntaha hakkında bir a&ccedil;ıklama verilmemişse de İslam&icirc; hadis ve rivayetlerde onun hakkında &ccedil;eşitli a&ccedil;ıklamalar yapılmıştır. Onların hepsi şu ger&ccedil;eği beyan etmektedir: Bu tabirin bir t&uuml;r teşbih olarak se&ccedil;ilmesinin nedeni, bu t&uuml;r b&uuml;y&uuml;k ger&ccedil;ekleri a&ccedil;ıklamaktan s&ouml;zlerimizin dar ve kısıtlı olmasıdır. Bir hadiste İslam Peygamberinden (s.a.a) ş&ouml;yle nakledilmiştir: &quot;رایت على کل ورقة من اوراقها ملکا قائما یسبح اللَّه تعالى&quot;; ben onun her bir yaprağı &uuml;zerinde duran ve Allah&rsquo;ı tespih eden bir melek g&ouml;rd&uuml;m.[1] İmam Sadık&rsquo;tan (a.s) nakledilen bir hadiste Hz. Peygamber (s.a.a) ş&ouml;yle buyurmuştur:</p>\r\n\r\n<p>\r\n	&quot;انتهیت الى سدرة المنتهى، و اذا الورقة منها تظل امة من الامم&quot; Ben sidert&uuml;&rsquo;l-muntaha&rsquo;ya vardım ve onun her bir yaprağı altında bir &uuml;mmetin g&ouml;lgelendiğini g&ouml;rd&uuml;m![2] Bu tabirler, kastedilenin asla yery&uuml;z&uuml;nde g&ouml;rd&uuml;ğ&uuml;m&uuml;z ağa&ccedil;lara benzer bir şey olmadığını g&ouml;stermektedir. Bilakis bu Hakkın rahmetinin yakınlığında yer alan ve melekelerin yaprakları &uuml;zerinde tespih ettiği ve de temiz ve arı &uuml;mmetlerin g&ouml;lgesinde bulunduğu g&ouml;rkemli g&ouml;lgeliklere işarettir.[3] Tefsir&uuml;&rsquo;l-Mizan&rsquo;da sidret&uuml;&rsquo;l-muntaha hakkında ş&ouml;yle denmektedir: Bu sidre ağacının ne t&uuml;r bir ağa&ccedil; olduğu hususunda Allah&rsquo;ın kelamında tefsir edici bir şey bulmadık. Allah burada m&uuml;phem bir şekilde ve işaret ile s&ouml;z s&ouml;ylemeyi yeğlemiş g&ouml;z&uuml;kmektedir. &quot;إِذْ یَغْشَى السِّدْرَةَ ما یَغْشى&rlm;&quot;&nbsp; C&uuml;mlesi bu tespiti teyit etmektedir; zira onda bir &ouml;rt&uuml;den s&ouml;z edilmiştir. Rivayetlerde ise yedinci g&ouml;ğ&uuml;n &uuml;zerinde bulunan ve Allah&rsquo;ın kullarının amellinin kendisine kadar y&uuml;kseldiği ağa&ccedil; olarak tefsir edilmiştir.[4]&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;<br />\r\n	--------------</p>\r\n\r\n<p>\r\n	[1] Tabersi, Mecmeu&rsquo;l-Beyan, Necm suresi, 14. ayetin tefsiri, &ldquo;sidret&uuml;&rsquo;l-muntaha&rdquo;.</p>\r\n\r\n<p>\r\n	[2] Nuru&rsquo;l-Sakaleyn, c. 5, s. 155.</p>\r\n\r\n<p>\r\n	[3] Tefsir-i Numune, c. 22, s. 498.</p>\r\n\r\n<p>\r\n	[4] Tabatabai, Seyid Muhammed H&uuml;seyin, el-Mizan, terc&uuml;me: Musevi Hemedani, Seyid Muhammed Bakır, c. 19, s. 49.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','&ldquo;Sidre&rdquo;, l&uuml;gat bilginlerinin ekseriyetinin belirttiği &uuml;zere &ccedil;ok yapraklı ve &ccedil;ok g&ouml;lgeli bir ağaca denmektedir ve &ldquo;sidret&uuml;&rsquo;l-muntaha&rdquo; tabiri, g&ouml;klerin zirvesinde ve meleklerin u&ccedil;uşunun, şehid ruhlarının, peygamberlerin ilimlerinin ve insan amellerinin son zirvesinde yer alan &ccedil;ok yapraklı ve &ccedil;ok g&ouml;lgeli bir ağaca işarettir. Orası, Allah&rsquo;ın meleklerinin &ouml;tesine ge&ccedil;emediği yerdir. Cebrail de mira&ccedil; yolculuğunda oraya ulaştığında durmuştur. Her ne kadar Kur&rsquo;an-ı Mecid&rsquo;te sidret&uuml;&rsquo;l-muntaha hakkında bir a&ccedil;ıklama verilmemişse de İslam&icirc; hadis ve rivayetlerde onun hakkında &ccedil;eşitli a&ccedil;ıklamalar yapılmıştır. Onların hepsi şu ger&ccedil;eği beyan etmektedir: Bu tabirin bir t&uuml;r teşbih olarak se&ccedil;ilmesinin nedeni, bu t&uuml;r b&uuml;y&uuml;k ger&ccedil;ekleri a&ccedil;ıklamaktan s&ouml;zlerimizin dar ve kısıtlı olmasıdır. Bir hadiste İslam Peygamberinden (s.a.a) ş&ouml;yle nakledilmiştir: &quot;رایت على کل ورقة من اوراقها ملکا قائما یسبح اللَّه تعالى&quot;; ben onun her bir yaprağı &uuml;zerinde duran ve Allah&rsquo;ı tespih eden bir melek g&ouml;rd&uuml;m.[1] İmam Sadık&rsquo;tan (a.s) nakledilen bir hadiste Hz. Peygamber (s.a.a) ş&ouml;yle buyurmuştur:\r\n\r\n\r\n	&quot;انتهیت الى سدرة المنتهى، و اذا الورقة منها تظل امة من الامم&quot; Ben sidert&uuml;&rsquo;l-muntaha&rsquo;ya vardım ve onun her bir yaprağı altında bir &uuml;mmetin g&ouml;lgelendiğini g&ouml;rd&uuml;m![2] Bu tabirler, kastedilenin asla yery&uuml;z&uuml;nde g&ouml;rd&uuml;ğ&uuml;m&uuml;z ağa&ccedil;lara benzer bir şey olmadığını g&ouml;stermektedir. Bilakis bu Hakkın rahmetinin yakınlığında yer alan ve melekelerin yaprakları &uuml;zerinde tespih ettiği ve de temiz ve arı &uuml;mmetlerin g&ouml;lgesinde bulunduğu g&ouml;rkemli g&ouml;lgeliklere işarettir.[3] Tefsir&uuml;&rsquo;l-Mizan&rsquo;da sidret&uuml;&rsquo;l-muntaha hakkında ş&ouml;yle denmektedir: Bu sidre ağacının ne t&uuml;r bir ağa&ccedil; olduğu hususunda Allah&rsquo;ın kelamında tefsir edici bir şey bulmadık. Allah burada m&uuml;phem bir şekilde ve işaret ile s&ouml;z s&ouml;ylemeyi yeğlemiş g&ouml;z&uuml;kmektedir. &quot;إِذْ یَغْشَى السِّدْرَةَ ما یَغْشى&rlm;&quot;&nbsp; C&uuml;mlesi bu tespiti teyit etmektedir; zira onda bir &ouml;rt&uuml;den s&ouml;z edilmiştir. Rivayetlerde ise yedinci g&ouml;ğ&uuml;n &uuml;zerinde bulunan ve Allah&rsquo;ın kullarının amellinin kendisine kadar y&uuml;kseldiği ağa&ccedil; olarak tefsir edilmiştir.[4]&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n	--------------\r\n\r\n\r\n	[1] Tabersi, Mecmeu&rsquo;l-Beyan, Necm suresi, 14. ayetin tefsiri, &ldquo;sidret&uuml;&rsquo;l-muntaha&rdquo;.\r\n\r\n\r\n	[2] Nuru&rsquo;l-Sakaleyn, c. 5, s. 155.\r\n\r\n\r\n	[3] Tefsir-i Numune, c. 22, s. 498.\r\n\r\n\r\n	[4] Tabatabai, Seyid Muhammed H&uuml;seyin, el-Mizan, terc&uuml;me: Musevi Hemedani, Seyid Muhammed Bakır, c. 19, s. 49.','Bu sorunun ayrıntılı cevabı yoktur.'),(608,'tr637','<p>\r\n	M&uuml;fessirler bu ayetin ve benzeri ayetlerin tefsiri hakkında değişik g&ouml;r&uuml;şler ileri s&uuml;rm&uuml;şt&uuml;r. &Ouml;nceki m&uuml;fessirlerin bir&ccedil;oğu bu ayetin tefsirinde ayetin zahirinin korunmasında ısrar etmiştir. Ama Alusi, tefsirinde bu tefsirlere eleştiriler y&ouml;neltmiş ve onlara cevap vermiştir. &ldquo;Tefsir-i Fizilal&rdquo; yazarı gibi bazıları da bu ayet ve benzerleri &uuml;zerinden, bunlar bizim idrak edemeyeceğimiz hakikatlerdir diyerek rahat&ccedil;a ge&ccedil;mişlerdir. Bir grup da ayetin zahirinden &ouml;teye ge&ccedil;miş ve meleklerin yeri olan g&ouml;klerden maksadın bu hissi d&uuml;nyadan daha &uuml;st&uuml;n ve y&uuml;ce olan tabiat &ouml;tesi ve bir melek&ucirc;t &acirc;lemi olduğunu belirtmiş, şeytanların kulak hırsızlığı i&ccedil;in g&ouml;klere yakınlaşması ve onlara şahapların fırlatılmasını da onların yaratılış sırları ve gelecek haberlerini &ouml;ğrenmek i&ccedil;in melekler d&uuml;nyasına yaklaşmak istemeleri, ama melekelerin şeytanların tahamm&uuml;l edemediği melek&ucirc;tun manev&icirc; nurlarından istifade ederek kendilerini kovmaları olarak tefsir etmiştir.</p>\r\n','<p>\r\n	Cinlerden nakledilerek ifade edilen Cin suresinin dokuzuncu ayeti şudur:</p>\r\n\r\n<p>\r\n	&laquo;وَ أَنَّا کُنَّا نَقْعُدُ مِنْها مَقاعِدَ لِلسَّمْعِ فَمَنْ یَسْتَمِعِ الْآنَ یَجِدْ لَهُ شِهاباً رَصَداً&raquo;[1] &ldquo;H&acirc;lbuki biz, (daha &ouml;nce) g&ouml;ğ&uuml;n bazı yerlerinde gayb haberlerini dinlemek i&ccedil;in otururduk. Fakat şimdi her kim dinlemeye kalkacak olursa, kendini g&ouml;zetleyen yakıcı bir ışık bulur.&rdquo; Tefsiri beyan etmeden &ouml;nce birka&ccedil; anahtar s&ouml;zc&uuml;ğ&uuml;n manasını bilmemiz lazımdır:</p>\r\n\r\n<p>\r\n	1. Istırak-ı sam&rsquo;: Istırak (Arap&ccedil;ada) &ldquo;sırket&rdquo; maddesinden olup hırsızlık manasındadır.[2] Sırket, bir kimsenin malının gizlice &ccedil;alınması ve mal sahibinin bunu fark etmemesidir. Ama ıstırak-ı sam&rsquo; ise s&ouml;z&uuml;n &ccedil;alınmasıdır; yani iki şahsın sessizce sohbet ederken ve kimsenin kendilerini duymasını istemediği sırada bir başka şahsın onları gizlice dinlemesine denir. Bu, b&uuml;y&uuml;k g&uuml;nahlardan biridir.[3]</p>\r\n\r\n<p>\r\n	2. Şihap: S&ouml;zl&uuml;kte parlayan ateşten bir alev anlamındadır.[4]</p>\r\n\r\n<p>\r\n	Rasat: S&ouml;zl&uuml;kte izlemek i&ccedil;in hazırlanmak, pusuya yatmak ve pusu kuran anlamlarına gelmektedir.[5],</p>\r\n\r\n<p>\r\n	Bu ayetin i&ccedil;eriği Kur&rsquo;an&rsquo;ın bir başka suresinde de tekrar edilmiştir:</p>\r\n\r\n<p>\r\n	1. &ldquo;Ancak onlardan s&ouml;z kapan olur. Onu da delip ge&ccedil;en bir alev izler (ve yok eder).&rdquo;[6]</p>\r\n\r\n<p>\r\n	2. &ldquo;Ancak kulak hırsızlığı eden olursa, onu da parlak bir ateş takip etmektedir.&rdquo;[7]</p>\r\n\r\n<p>\r\n	Cin suresindeki ayet ve işaret edilen diğer iki ayet, m&uuml;fessirlerin tefsirinde bir&ccedil;ok s&ouml;z s&ouml;ylediği ve değişik yorumlar yaptığı ayetlerdendir:</p>\r\n\r\n<p>\r\n	1. &ldquo;Tefsir-i Fizilal&rdquo; yazarı gibi bazıları da bu ayet ve benzerleri &uuml;zerinden bunlar bizim idrak edemeyeceğimiz hakikatlerdir ve bu hayatta birim ger&ccedil;ek amelimizde etkili olan şeylere odaklanmalıyız diyerek rahat&ccedil;a ge&ccedil;miş, kısa bir tefsir ile yetinmiş ve bu meseleyi a&ccedil;ıklamaktan sarf-ı nazar etmiştir. O, bu hakikatlerin idrak edilemeyeceğini itiraf ederek ş&ouml;yle demektedir: &ldquo;Şeytan, onun nasıl kulak hırsızlığı yaptığı ve onun neye kulak verdiği, ilahi sırlardan olup ifadelerden anlaşılmamaktadır ve bu meseleyle ilgilenmenin bir neticesi bulunmamaktadır; zira bu bizim inancımıza bir şey eklemeyecek ve insanı &ouml;zel olarak ilgilendirmeyen bir şeyle onun d&uuml;ş&uuml;ncesini meşgul etmekten ve onu bu hayattaki hakiki amelinden alıkoymaktan başka bir neticesi olmayacaktır.&rdquo;[8] Tefsir-i Numene yazarı b&ouml;yle bir yorum hakkında ş&ouml;yle yazmaktadır: &ldquo;Elbette Kur&rsquo;an&rsquo;ın insan yetiştirmek, terbiye ve hayata dair b&uuml;y&uuml;k bir kitap olduğu hususunda hi&ccedil;bir ş&uuml;phe duyulmamalıdır. Bir şey insan hayatıyla ilişkili değilse, kesinlikle onda dile getirilmez. Onun t&uuml;m&uuml; hayat dersidir. &Ccedil;&uuml;nk&uuml; Kur&rsquo;an nur ve a&ccedil;ıklayıcı kitaptır. İnsanların anlaması, d&uuml;ş&uuml;nmesi ve hidayete ermesi i&ccedil;in, nazil olmuştur. O halde bu ayetler nasıl bizimle ilgili değildir? Her hal&uuml;karda biz bu gibi ayetler ve benzerleri karşısında alınan bu tutumu kabul etmiyoruz.&rdquo;[9]</p>\r\n\r\n<p>\r\n	2. &Ouml;nceki m&uuml;fessirlerin &ouml;nemli bir b&ouml;l&uuml;m&uuml; bu ayetin tefsirinde ayetin zahirinin tamamıyla korunmasında ısrar etmekte ve ş&ouml;yle demektedirler: &ldquo;Sema&rdquo; bu g&ouml;ğe işarettir ve &ldquo;şihap&rdquo; da bu şihaba (bu sonsuz atmosferde hareket halinde olan, bazen yer&ccedil;ekimi alanına giren, yery&uuml;z&uuml;ne doğru &ccedil;ekilen ve hava dalgalarına s&uuml;ratice değme neticesinde ısınıp yanan ve alevlenen ve de k&uuml;lleşen meteortaşları) işarettir. Şeytanlar ise g&ouml;klere gitmek isteyen, g&ouml;klerde yankılanan bu d&uuml;nyamızın bir kısım haberlerini kulak hırsızlığı yaparak elde etmeye &ccedil;alışan ve yery&uuml;z&uuml;ndeki dostlarına aktarmak isteyen, ancak şihapların birer ok gibi kendilerine fırlatıldığı ve onları bu hedefe ulaşmaktan alıkoyduğu kovulmuş habis varlıklardır.&rdquo;[10] Alusi &ldquo;Ruhu&rsquo;l-Maani&rdquo;&rsquo;de bu zahiri tefsiri zikrettikten sonra, eski ve soğan kabuğu felekleri heyetini ve benzeri şeyleri baz alarak, bu tefsire y&ouml;neltilen değişik eleştirileri detaylıca a&ccedil;ıklamış ve onlara cevap vermiştir. A&ccedil;ıklamaları okumak i&ccedil;in kendisinin tefsirine m&uuml;racaat edebilirisiniz.[11]</p>\r\n\r\n<p>\r\n	3. Cin suresinin dokuzuncu ayetinin başı, &ouml;nceki ayetle birleştirilirse, şu mana elde edilir: &ldquo;G&ouml;ğ&uuml;n g&uuml;&ccedil;l&uuml; muhafızlar ile doldurulması sonradan vuku bulmuştur. &Ouml;nceden b&ouml;yle değilmiş. Cinler &ouml;zg&uuml;rce g&ouml;ğe &ccedil;ıkmakta ve de gaybi haberlerin ve melekelerin s&ouml;zlerinin kulaklarına ulaştığı yerde oturmaktaymışlar.&rdquo; Ve &laquo;فمن ...&raquo;&nbsp; diye buyrulan ayetten istifade edildiği &uuml;zere cinler, bug&uuml;n bizlerden her kim g&ouml;ğ&uuml;n &ouml;nceki noktasında kulak hırsızlığı yapmak isterse, pusuda bekleyen şihaplara yakalanmaktadır diye s&ouml;ylemek istemektedir. Netice itibariyle bu macerayla ilgili iki ayetin b&uuml;t&uuml;n&uuml;nden şunlar elde edilmektedir: Cinler semav&icirc; bir hadiseyle karşılaşmıştır. Bu, yeni bir hadise olup Kur&rsquo;an&rsquo;ın n&uuml;zul&uuml; ve Son Peygamberin (s.a.a) g&ouml;nderilmesiyle eşzamanlı olarak vuku bulmuştur. Hadise, Peygamberin g&ouml;nderilmesiyle, cinlerin semav&icirc; gayb&icirc; haberleri elde etmekten ve kulak hırsızlığı yapmaktan men edilmesinden ibarettir.[12] Allame Tabatabai bir başka yerde ş&ouml;yle demektedir: &ldquo;Burada bir ihtimal olarak belirtilebilecek olan şey de şudur: İlahi kelamdaki bu gibi a&ccedil;ıklamalar, duyusal olmayan hakikatleri aydınlatmak i&ccedil;in duyusal yolların kullanıldığı hususlar kabilindendir. Tıpkı Y&uuml;ce Allah&rsquo;ın &ldquo;bunlar insanlar i&ccedil;in zikrettiğimiz &ouml;rneklerdir ve &acirc;limlerden başka kimse onları anlamaz&rdquo;[13] buyurması gibi. Bu t&uuml;r tabirler Kur&rsquo;an&rsquo;da &ccedil;oktur; arş, k&uuml;rs&uuml;, levha ve kitap bu kabildendir. Bundan dolayı, ayet ş&ouml;yle tefsir edilebilir: Meleklerin yeri olan g&ouml;klerden maksat, bu hissi d&uuml;nyadan daha &uuml;st&uuml;n ve y&uuml;ce olan tabiat &ouml;tesi ve bir melek&ucirc;t &acirc;lemidir, şeytanların kulak hırsızlığı i&ccedil;in g&ouml;klere yakınlaşması ve onlara şahapların fırlatılması da onların yaratılış sırları ve gelecek haberlerini &ouml;ğrenmek i&ccedil;in melekler d&uuml;nyasına yaklaşmak istemeleri, ama melekelerin şeytanların tahamm&uuml;l edemediği melek&ucirc;tun manev&icirc; nurlarından istifade ederek kendilerini kovması anlamına gelmektedir.[14] Belirtilen değişik tefsirler arasında, belirtilen hususlar g&ouml;r&uuml;nd&uuml;ğ&uuml; kadarıyla bu ayet ve benzeri ayetlerin tefsiri hakkındaki en meşhur g&ouml;r&uuml;şlerdir.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	-----------<br />\r\n	[1] Cin, 9.</p>\r\n\r\n<p>\r\n	[2] Lisan&uuml;&rsquo;l-Arab, c. 10, s. 156.</p>\r\n\r\n<p>\r\n	[3] Tayyib, Seyid Abd&uuml;lh&uuml;seyin, Etibu&rsquo;l-Kur&rsquo;an, c. 8, s. 20, İntişarat-ı İslam, &ccedil;ap-ı dovvom, Tahran, 1378 ş.</p>\r\n\r\n<p>\r\n	[4] Rağıb, M&uuml;fredat Fi Ğeribi&rsquo;l-Kur&rsquo;an, c. 1, s. 465.</p>\r\n\r\n<p>\r\n	[5] Kamus-i Kur&rsquo;an, c. 3, s. 101.</p>\r\n\r\n<p>\r\n	[6] &quot;إِلاَّ مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهابٌ ثاقِبٌ&quot;.</p>\r\n\r\n<p>\r\n	[7] &quot;إِلاَّ مَنِ اسْتَرَقَ السَّمْعَ فَأَتْبَعَهُ شِهابٌ مُبینٌ&quot;.Hicr, 18.</p>\r\n\r\n<p>\r\n	[8] Şazali, Seyid Kutub, Tefsir Fi Fizilalil-i Kur&rsquo;an, c. 4, s. 2133, Naşir-i Daru&rsquo;ş-Şuruk, &ccedil;ap-ı hifdehom, Beyrut, 1412 k.</p>\r\n\r\n<p>\r\n	[9] Mekarim Şirazi, Nasır, Tefsir-i Numune, c. 11, s. 43, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, &ccedil;ap-ı evvel, Tahran, 1374 ş.</p>\r\n\r\n<p>\r\n	[10] Mekarim Şirazi, Nasır, Tefsir-i Numune, c. 11, s. 43.</p>\r\n\r\n<p>\r\n	[11] Alusi, Seyid Mahmud, Ruhu&rsquo;l-Maani, c. 7, s. 270, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, &ccedil;ap-ı evvel, Beyrut, 1415 k.</p>\r\n\r\n<p>\r\n	[12] Tabatabai, Seyid Muhammed H&uuml;seyin, el-Mizan, terc&uuml;me-i Musevi, c. 20, s. 64.</p>\r\n\r\n<p>\r\n	[13] Ankebut, 43, &laquo;وَ تِلْکَ الْأَمْثالُ نَضْرِبُها لِلنَّاسِ وَ ما یَعْقِلُها إِلَّا الْعالِمُونَ&raquo;.</p>\r\n\r\n<p>\r\n	[14] el-Mizan, c. 17, s. 186 &ndash; 187.</p>\r\n','M&uuml;fessirler bu ayetin ve benzeri ayetlerin tefsiri hakkında değişik g&ouml;r&uuml;şler ileri s&uuml;rm&uuml;şt&uuml;r. &Ouml;nceki m&uuml;fessirlerin bir&ccedil;oğu bu ayetin tefsirinde ayetin zahirinin korunmasında ısrar etmiştir. Ama Alusi, tefsirinde bu tefsirlere eleştiriler y&ouml;neltmiş ve onlara cevap vermiştir. &ldquo;Tefsir-i Fizilal&rdquo; yazarı gibi bazıları da bu ayet ve benzerleri &uuml;zerinden, bunlar bizim idrak edemeyeceğimiz hakikatlerdir diyerek rahat&ccedil;a ge&ccedil;mişlerdir. Bir grup da ayetin zahirinden &ouml;teye ge&ccedil;miş ve meleklerin yeri olan g&ouml;klerden maksadın bu hissi d&uuml;nyadan daha &uuml;st&uuml;n ve y&uuml;ce olan tabiat &ouml;tesi ve bir melek&ucirc;t &acirc;lemi olduğunu belirtmiş, şeytanların kulak hırsızlığı i&ccedil;in g&ouml;klere yakınlaşması ve onlara şahapların fırlatılmasını da onların yaratılış sırları ve gelecek haberlerini &ouml;ğrenmek i&ccedil;in melekler d&uuml;nyasına yaklaşmak istemeleri, ama melekelerin şeytanların tahamm&uuml;l edemediği melek&ucirc;tun manev&icirc; nurlarından istifade ederek kendilerini kovmaları olarak tefsir etmiştir.','Cinlerden nakledilerek ifade edilen Cin suresinin dokuzuncu ayeti şudur:\r\n\r\n\r\n	&laquo;وَ أَنَّا کُنَّا نَقْعُدُ مِنْها مَقاعِدَ لِلسَّمْعِ فَمَنْ یَسْتَمِعِ الْآنَ یَجِدْ لَهُ شِهاباً رَصَداً&raquo;[1] &ldquo;H&acirc;lbuki biz, (daha &ouml;nce) g&ouml;ğ&uuml;n bazı yerlerinde gayb haberlerini dinlemek i&ccedil;in otururduk. Fakat şimdi her kim dinlemeye kalkacak olursa, kendini g&ouml;zetleyen yakıcı bir ışık bulur.&rdquo; Tefsiri beyan etmeden &ouml;nce birka&ccedil; anahtar s&ouml;zc&uuml;ğ&uuml;n manasını bilmemiz lazımdır:\r\n\r\n\r\n	1. Istırak-ı sam&rsquo;: Istırak (Arap&ccedil;ada) &ldquo;sırket&rdquo; maddesinden olup hırsızlık manasındadır.[2] Sırket, bir kimsenin malının gizlice &ccedil;alınması ve mal sahibinin bunu fark etmemesidir. Ama ıstırak-ı sam&rsquo; ise s&ouml;z&uuml;n &ccedil;alınmasıdır; yani iki şahsın sessizce sohbet ederken ve kimsenin kendilerini duymasını istemediği sırada bir başka şahsın onları gizlice dinlemesine denir. Bu, b&uuml;y&uuml;k g&uuml;nahlardan biridir.[3]\r\n\r\n\r\n	2. Şihap: S&ouml;zl&uuml;kte parlayan ateşten bir alev anlamındadır.[4]\r\n\r\n\r\n	Rasat: S&ouml;zl&uuml;kte izlemek i&ccedil;in hazırlanmak, pusuya yatmak ve pusu kuran anlamlarına gelmektedir.[5],\r\n\r\n\r\n	Bu ayetin i&ccedil;eriği Kur&rsquo;an&rsquo;ın bir başka suresinde de tekrar edilmiştir:\r\n\r\n\r\n	1. &ldquo;Ancak onlardan s&ouml;z kapan olur. Onu da delip ge&ccedil;en bir alev izler (ve yok eder).&rdquo;[6]\r\n\r\n\r\n	2. &ldquo;Ancak kulak hırsızlığı eden olursa, onu da parlak bir ateş takip etmektedir.&rdquo;[7]\r\n\r\n\r\n	Cin suresindeki ayet ve işaret edilen diğer iki ayet, m&uuml;fessirlerin tefsirinde bir&ccedil;ok s&ouml;z s&ouml;ylediği ve değişik yorumlar yaptığı ayetlerdendir:\r\n\r\n\r\n	1. &ldquo;Tefsir-i Fizilal&rdquo; yazarı gibi bazıları da bu ayet ve benzerleri &uuml;zerinden bunlar bizim idrak edemeyeceğimiz hakikatlerdir ve bu hayatta birim ger&ccedil;ek amelimizde etkili olan şeylere odaklanmalıyız diyerek rahat&ccedil;a ge&ccedil;miş, kısa bir tefsir ile yetinmiş ve bu meseleyi a&ccedil;ıklamaktan sarf-ı nazar etmiştir. O, bu hakikatlerin idrak edilemeyeceğini itiraf ederek ş&ouml;yle demektedir: &ldquo;Şeytan, onun nasıl kulak hırsızlığı yaptığı ve onun neye kulak verdiği, ilahi sırlardan olup ifadelerden anlaşılmamaktadır ve bu meseleyle ilgilenmenin bir neticesi bulunmamaktadır; zira bu bizim inancımıza bir şey eklemeyecek ve insanı &ouml;zel olarak ilgilendirmeyen bir şeyle onun d&uuml;ş&uuml;ncesini meşgul etmekten ve onu bu hayattaki hakiki amelinden alıkoymaktan başka bir neticesi olmayacaktır.&rdquo;[8] Tefsir-i Numene yazarı b&ouml;yle bir yorum hakkında ş&ouml;yle yazmaktadır: &ldquo;Elbette Kur&rsquo;an&rsquo;ın insan yetiştirmek, terbiye ve hayata dair b&uuml;y&uuml;k bir kitap olduğu hususunda hi&ccedil;bir ş&uuml;phe duyulmamalıdır. Bir şey insan hayatıyla ilişkili değilse, kesinlikle onda dile getirilmez. Onun t&uuml;m&uuml; hayat dersidir. &Ccedil;&uuml;nk&uuml; Kur&rsquo;an nur ve a&ccedil;ıklayıcı kitaptır. İnsanların anlaması, d&uuml;ş&uuml;nmesi ve hidayete ermesi i&ccedil;in, nazil olmuştur. O halde bu ayetler nasıl bizimle ilgili değildir? Her hal&uuml;karda biz bu gibi ayetler ve benzerleri karşısında alınan bu tutumu kabul etmiyoruz.&rdquo;[9]\r\n\r\n\r\n	2. &Ouml;nceki m&uuml;fessirlerin &ouml;nemli bir b&ouml;l&uuml;m&uuml; bu ayetin tefsirinde ayetin zahirinin tamamıyla korunmasında ısrar etmekte ve ş&ouml;yle demektedirler: &ldquo;Sema&rdquo; bu g&ouml;ğe işarettir ve &ldquo;şihap&rdquo; da bu şihaba (bu sonsuz atmosferde hareket halinde olan, bazen yer&ccedil;ekimi alanına giren, yery&uuml;z&uuml;ne doğru &ccedil;ekilen ve hava dalgalarına s&uuml;ratice değme neticesinde ısınıp yanan ve alevlenen ve de k&uuml;lleşen meteortaşları) işarettir. Şeytanlar ise g&ouml;klere gitmek isteyen, g&ouml;klerde yankılanan bu d&uuml;nyamızın bir kısım haberlerini kulak hırsızlığı yaparak elde etmeye &ccedil;alışan ve yery&uuml;z&uuml;ndeki dostlarına aktarmak isteyen, ancak şihapların birer ok gibi kendilerine fırlatıldığı ve onları bu hedefe ulaşmaktan alıkoyduğu kovulmuş habis varlıklardır.&rdquo;[10] Alusi &ldquo;Ruhu&rsquo;l-Maani&rdquo;&rsquo;de bu zahiri tefsiri zikrettikten sonra, eski ve soğan kabuğu felekleri heyetini ve benzeri şeyleri baz alarak, bu tefsire y&ouml;neltilen değişik eleştirileri detaylıca a&ccedil;ıklamış ve onlara cevap vermiştir. A&ccedil;ıklamaları okumak i&ccedil;in kendisinin tefsirine m&uuml;racaat edebilirisiniz.[11]\r\n\r\n\r\n	3. Cin suresinin dokuzuncu ayetinin başı, &ouml;nceki ayetle birleştirilirse, şu mana elde edilir: &ldquo;G&ouml;ğ&uuml;n g&uuml;&ccedil;l&uuml; muhafızlar ile doldurulması sonradan vuku bulmuştur. &Ouml;nceden b&ouml;yle değilmiş. Cinler &ouml;zg&uuml;rce g&ouml;ğe &ccedil;ıkmakta ve de gaybi haberlerin ve melekelerin s&ouml;zlerinin kulaklarına ulaştığı yerde oturmaktaymışlar.&rdquo; Ve &laquo;فمن ...&raquo;&nbsp; diye buyrulan ayetten istifade edildiği &uuml;zere cinler, bug&uuml;n bizlerden her kim g&ouml;ğ&uuml;n &ouml;nceki noktasında kulak hırsızlığı yapmak isterse, pusuda bekleyen şihaplara yakalanmaktadır diye s&ouml;ylemek istemektedir. Netice itibariyle bu macerayla ilgili iki ayetin b&uuml;t&uuml;n&uuml;nden şunlar elde edilmektedir: Cinler semav&icirc; bir hadiseyle karşılaşmıştır. Bu, yeni bir hadise olup Kur&rsquo;an&rsquo;ın n&uuml;zul&uuml; ve Son Peygamberin (s.a.a) g&ouml;nderilmesiyle eşzamanlı olarak vuku bulmuştur. Hadise, Peygamberin g&ouml;nderilmesiyle, cinlerin semav&icirc; gayb&icirc; haberleri elde etmekten ve kulak hırsızlığı yapmaktan men edilmesinden ibarettir.[12] Allame Tabatabai bir başka yerde ş&ouml;yle demektedir: &ldquo;Burada bir ihtimal olarak belirtilebilecek olan şey de şudur: İlahi kelamdaki bu gibi a&ccedil;ıklamalar, duyusal olmayan hakikatleri aydınlatmak i&ccedil;in duyusal yolların kullanıldığı hususlar kabilindendir. Tıpkı Y&uuml;ce Allah&rsquo;ın &ldquo;bunlar insanlar i&ccedil;in zikrettiğimiz &ouml;rneklerdir ve &acirc;limlerden başka kimse onları anlamaz&rdquo;[13] buyurması gibi. Bu t&uuml;r tabirler Kur&rsquo;an&rsquo;da &ccedil;oktur; arş, k&uuml;rs&uuml;, levha ve kitap bu kabildendir. Bundan dolayı, ayet ş&ouml;yle tefsir edilebilir: Meleklerin yeri olan g&ouml;klerden maksat, bu hissi d&uuml;nyadan daha &uuml;st&uuml;n ve y&uuml;ce olan tabiat &ouml;tesi ve bir melek&ucirc;t &acirc;lemidir, şeytanların kulak hırsızlığı i&ccedil;in g&ouml;klere yakınlaşması ve onlara şahapların fırlatılması da onların yaratılış sırları ve gelecek haberlerini &ouml;ğrenmek i&ccedil;in melekler d&uuml;nyasına yaklaşmak istemeleri, ama melekelerin şeytanların tahamm&uuml;l edemediği melek&ucirc;tun manev&icirc; nurlarından istifade ederek kendilerini kovması anlamına gelmektedir.[14] Belirtilen değişik tefsirler arasında, belirtilen hususlar g&ouml;r&uuml;nd&uuml;ğ&uuml; kadarıyla bu ayet ve benzeri ayetlerin tefsiri hakkındaki en meşhur g&ouml;r&uuml;şlerdir.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	-----------\r\n	[1] Cin, 9.\r\n\r\n\r\n	[2] Lisan&uuml;&rsquo;l-Arab, c. 10, s. 156.\r\n\r\n\r\n	[3] Tayyib, Seyid Abd&uuml;lh&uuml;seyin, Etibu&rsquo;l-Kur&rsquo;an, c. 8, s. 20, İntişarat-ı İslam, &ccedil;ap-ı dovvom, Tahran, 1378 ş.\r\n\r\n\r\n	[4] Rağıb, M&uuml;fredat Fi Ğeribi&rsquo;l-Kur&rsquo;an, c. 1, s. 465.\r\n\r\n\r\n	[5] Kamus-i Kur&rsquo;an, c. 3, s. 101.\r\n\r\n\r\n	[6] &quot;إِلاَّ مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهابٌ ثاقِبٌ&quot;.\r\n\r\n\r\n	[7] &quot;إِلاَّ مَنِ اسْتَرَقَ السَّمْعَ فَأَتْبَعَهُ شِهابٌ مُبینٌ&quot;.Hicr, 18.\r\n\r\n\r\n	[8] Şazali, Seyid Kutub, Tefsir Fi Fizilalil-i Kur&rsquo;an, c. 4, s. 2133, Naşir-i Daru&rsquo;ş-Şuruk, &ccedil;ap-ı hifdehom, Beyrut, 1412 k.\r\n\r\n\r\n	[9] Mekarim Şirazi, Nasır, Tefsir-i Numune, c. 11, s. 43, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, &ccedil;ap-ı evvel, Tahran, 1374 ş.\r\n\r\n\r\n	[10] Mekarim Şirazi, Nasır, Tefsir-i Numune, c. 11, s. 43.\r\n\r\n\r\n	[11] Alusi, Seyid Mahmud, Ruhu&rsquo;l-Maani, c. 7, s. 270, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, &ccedil;ap-ı evvel, Beyrut, 1415 k.\r\n\r\n\r\n	[12] Tabatabai, Seyid Muhammed H&uuml;seyin, el-Mizan, terc&uuml;me-i Musevi, c. 20, s. 64.\r\n\r\n\r\n	[13] Ankebut, 43, &laquo;وَ تِلْکَ الْأَمْثالُ نَضْرِبُها لِلنَّاسِ وَ ما یَعْقِلُها إِلَّا الْعالِمُونَ&raquo;.\r\n\r\n\r\n	[14] el-Mizan, c. 17, s. 186 &ndash; 187.');
INSERT INTO `ftcwg_islamquest_qt_tr_tr` VALUES (609,'tr636','<p>\r\n	Yara ve kırığı bağladığınız (bandaj) ve yara ve benzeri şeylerin &uuml;zerine s&uuml;rd&uuml;ğ&uuml;n&uuml;z şey cebire olarak adlandırılır. Bununla alınan abdest ve gusle cebire abdest ve gusl&uuml; denir. Taklit mercileri cebire abdesti hakkında ş&ouml;yle demektedir: Eğer yara veya &ccedil;ıban veyahut kırık eldeyse, onun &uuml;zeri a&ccedil;ıksa ve &uuml;zerine su d&ouml;kmek zararlıysa, onun etrafını yıkamanız yeterlidir. Ama ıslak eli ona s&uuml;rmeniz zararlı değilse, ıslak eli ona s&uuml;rmeniz, sonra &uuml;zerine temiz bir par&ccedil;a koymanız ve ardından temiz par&ccedil;a &uuml;zerine de ıslak eli s&uuml;rmeniz daha iyidir. Eğer bu miktar da zararlıysa veya yara necisse ve suyla yıkamak olanaksızsa, yaranın etrafını abdestte belirtildiği &uuml;zere yukarıdan aşağıya doğru yıkamak gerekir ve m&uuml;stehap ihtiyat gereği yara &uuml;zerine temiz bir par&ccedil;a konulmalı ve &uuml;zerine ıslak el s&uuml;r&uuml;lmelidir. Eğer par&ccedil;a koymak m&uuml;mk&uuml;n değilse, yaranın etrafını yıkmak yeterlidir. Her hal&uuml;karda teyemm&uuml;m lazım değildir.[1] Eğer yaranın y&uuml;z&uuml;n&uuml; a&ccedil;mak m&uuml;mk&uuml;n değilse, ama yara ve onun &uuml;zerine konulan şey temiz ise, yara &uuml;zerine suyun ulaştırılması m&uuml;mk&uuml;nse ve bunun herhangi bir zarar, zahmet ve meşakkati de yoksa suyun yaranın &uuml;zerine ulaştırılası gerekir. Eğer yara veya onun &uuml;zerine konulan şey necis ise, ona suyla dokunulması ve yara y&uuml;z&uuml;ne suyun ulaştırılması zahmet ve meşakkat olmadan m&uuml;mk&uuml;nse, yıkanmalı ve abdest esnasında su yaraya ulaştırılmalıdır. Su yara i&ccedil;in zararlıysa veya yara &uuml;zerine suyun ulaştırılması m&uuml;mk&uuml;n değilse veyahut yara necis ise ve onu suyla yıkamak m&uuml;mk&uuml;n değilse, yaranın etrafı yıkanmalı, cebire temiz ise &uuml;zeri mesh edilmelidir. Eğer cebire necis veya &uuml;zerine ıslak el s&uuml;rmek olanaksızsa, mesela ele yapışan bir ila&ccedil;sa, yara kısmı sayılan bir par&ccedil;a onun &uuml;zerine konulmalı ve &uuml;zerine ıslak el s&uuml;r&uuml;lmelidir. Eğer bu da m&uuml;mk&uuml;n değilse, farz ihtiyat gereği abdest ve teyemm&uuml;m alınmalıdır.[2] Lakin yara veya &ccedil;ıban veyahut kırık mesh yerindeyse (başın &ouml;n&uuml; ve ayakların &uuml;zeri) ve onun &uuml;zeri a&ccedil;ıksa ve mesh edilemiyorsa, onun &uuml;zerine temiz bir par&ccedil;a konulmalı ve elde kalan abdest ıslaklığıyla par&ccedil;a &uuml;zeri mesh edilmelidir (m&uuml;stehap ihtiyat gereği teyemm&uuml;m de alınmalıdır). Eğer par&ccedil;a koymak m&uuml;mk&uuml;n değilse, abdest yerine teyemm&uuml;m alınmalıdır ve ek olarak mesh etmeksizin bir abdest de alınması daha iyidir.[3] Cebire gusl&uuml;, cebire abdesti gibidir. Ama farz ihtiyat gereği, irtimas&icirc; değil, tertiple yapılmalıdır.[4] Vazifesi teyemm&uuml;m olan kimsenin eğer bazı teyemm&uuml;m yerlerinde yara veya &ccedil;ıban veyahut kırık bulunuyorsa, cebire abdesti buyruğuyla, cebire teyemm&uuml;m&uuml; alması gerekir.[5] Son nokta şudur: Toprağa ek olarak kire&ccedil; taşı, siyah mermer taşı ve diğer taş kısımlarıyla teyemm&uuml;m almak da doğrudur. Ama akik ve firuze taşları gibi m&uuml;cevherlerin &uuml;zerinde teyemm&uuml;m almak ge&ccedil;ersizdir.[6] Bundan dolayı, elinde toprak bulunmayan kimseler taşla teyemm&uuml;m edebilirler.<br />\r\n	-------------<br />\r\n	[1] Tevzih&uuml;&rsquo;l-Mesail, (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 189, mesele. 325.</p>\r\n\r\n<p>\r\n	[2] a.g.e. s. 192, mesele. 329.</p>\r\n\r\n<p>\r\n	[3] a.g.e. s. 190, mesele. 326.</p>\r\n\r\n<p>\r\n	[4] a.g.e. s. 196, mesele. 339.</p>\r\n\r\n<p>\r\n	[5] a.g.e. s. 197, mesele. 340.</p>\r\n\r\n<p>\r\n	[6] a.g.e. s. 379, mesele. 685.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Yara ve kırığı bağladığınız (bandaj) ve yara ve benzeri şeylerin &uuml;zerine s&uuml;rd&uuml;ğ&uuml;n&uuml;z şey cebire olarak adlandırılır. Bununla alınan abdest ve gusle cebire abdest ve gusl&uuml; denir. Taklit mercileri cebire abdesti hakkında ş&ouml;yle demektedir: Eğer yara veya &ccedil;ıban veyahut kırık eldeyse, onun &uuml;zeri a&ccedil;ıksa ve &uuml;zerine su d&ouml;kmek zararlıysa, onun etrafını yıkamanız yeterlidir. Ama ıslak eli ona s&uuml;rmeniz zararlı değilse, ıslak eli ona s&uuml;rmeniz, sonra &uuml;zerine temiz bir par&ccedil;a koymanız ve ardından temiz par&ccedil;a &uuml;zerine de ıslak eli s&uuml;rmeniz daha iyidir. Eğer bu miktar da zararlıysa veya yara necisse ve suyla yıkamak olanaksızsa, yaranın etrafını abdestte belirtildiği &uuml;zere yukarıdan aşağıya doğru yıkamak gerekir ve m&uuml;stehap ihtiyat gereği yara &uuml;zerine temiz bir par&ccedil;a konulmalı ve &uuml;zerine ıslak el s&uuml;r&uuml;lmelidir. Eğer par&ccedil;a koymak m&uuml;mk&uuml;n değilse, yaranın etrafını yıkmak yeterlidir. Her hal&uuml;karda teyemm&uuml;m lazım değildir.[1] Eğer yaranın y&uuml;z&uuml;n&uuml; a&ccedil;mak m&uuml;mk&uuml;n değilse, ama yara ve onun &uuml;zerine konulan şey temiz ise, yara &uuml;zerine suyun ulaştırılması m&uuml;mk&uuml;nse ve bunun herhangi bir zarar, zahmet ve meşakkati de yoksa suyun yaranın &uuml;zerine ulaştırılası gerekir. Eğer yara veya onun &uuml;zerine konulan şey necis ise, ona suyla dokunulması ve yara y&uuml;z&uuml;ne suyun ulaştırılması zahmet ve meşakkat olmadan m&uuml;mk&uuml;nse, yıkanmalı ve abdest esnasında su yaraya ulaştırılmalıdır. Su yara i&ccedil;in zararlıysa veya yara &uuml;zerine suyun ulaştırılması m&uuml;mk&uuml;n değilse veyahut yara necis ise ve onu suyla yıkamak m&uuml;mk&uuml;n değilse, yaranın etrafı yıkanmalı, cebire temiz ise &uuml;zeri mesh edilmelidir. Eğer cebire necis veya &uuml;zerine ıslak el s&uuml;rmek olanaksızsa, mesela ele yapışan bir ila&ccedil;sa, yara kısmı sayılan bir par&ccedil;a onun &uuml;zerine konulmalı ve &uuml;zerine ıslak el s&uuml;r&uuml;lmelidir. Eğer bu da m&uuml;mk&uuml;n değilse, farz ihtiyat gereği abdest ve teyemm&uuml;m alınmalıdır.[2] Lakin yara veya &ccedil;ıban veyahut kırık mesh yerindeyse (başın &ouml;n&uuml; ve ayakların &uuml;zeri) ve onun &uuml;zeri a&ccedil;ıksa ve mesh edilemiyorsa, onun &uuml;zerine temiz bir par&ccedil;a konulmalı ve elde kalan abdest ıslaklığıyla par&ccedil;a &uuml;zeri mesh edilmelidir (m&uuml;stehap ihtiyat gereği teyemm&uuml;m de alınmalıdır). Eğer par&ccedil;a koymak m&uuml;mk&uuml;n değilse, abdest yerine teyemm&uuml;m alınmalıdır ve ek olarak mesh etmeksizin bir abdest de alınması daha iyidir.[3] Cebire gusl&uuml;, cebire abdesti gibidir. Ama farz ihtiyat gereği, irtimas&icirc; değil, tertiple yapılmalıdır.[4] Vazifesi teyemm&uuml;m olan kimsenin eğer bazı teyemm&uuml;m yerlerinde yara veya &ccedil;ıban veyahut kırık bulunuyorsa, cebire abdesti buyruğuyla, cebire teyemm&uuml;m&uuml; alması gerekir.[5] Son nokta şudur: Toprağa ek olarak kire&ccedil; taşı, siyah mermer taşı ve diğer taş kısımlarıyla teyemm&uuml;m almak da doğrudur. Ama akik ve firuze taşları gibi m&uuml;cevherlerin &uuml;zerinde teyemm&uuml;m almak ge&ccedil;ersizdir.[6] Bundan dolayı, elinde toprak bulunmayan kimseler taşla teyemm&uuml;m edebilirler.\r\n	-------------\r\n	[1] Tevzih&uuml;&rsquo;l-Mesail, (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 189, mesele. 325.\r\n\r\n\r\n	[2] a.g.e. s. 192, mesele. 329.\r\n\r\n\r\n	[3] a.g.e. s. 190, mesele. 326.\r\n\r\n\r\n	[4] a.g.e. s. 196, mesele. 339.\r\n\r\n\r\n	[5] a.g.e. s. 197, mesele. 340.\r\n\r\n\r\n	[6] a.g.e. s. 379, mesele. 685.','Bu sorunun ayrıntılı cevabı yoktur.'),(610,'tr635','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<span><font size=\"2\">Yahudiler de kavim ve mezheplerin &ccedil;oğu gibi, kesin bir şekilde, son zamanda bir kurtarıcının geleceğine inanmaktadır. Mevcut Tevrat kitabında d&uuml;nya kurtarıcısının geleceği ve zuhur edeceği hakkında bir&ccedil;ok m&uuml;jde mevcuttur. Bug&uuml;n Yahudiler tarafından İsrail adında bir Yahudi devletinin kurulması, bu Yahudi &uuml;lk&uuml;s&uuml;nden k&ouml;t&uuml; şekilde istifade edilerek ger&ccedil;ekleşmiştir. Hem Yahudiler ve hem Hıristiyanlar, son zamanda gelmesi vaat edilen şahsın İshak&rsquo;ın z&uuml;rriyetinden olduğuna inanmaktadır. Hıristiyanlar, onun Yahudilerin eliyle &ouml;ld&uuml;r&uuml;lm&uuml;ş Mesih b. Meryem olduğuna, Allah&rsquo;ın kendisini diriltip g&ouml;ğe y&uuml;kselttiğine ve d&uuml;nyanın sonunda vaadinin ger&ccedil;ekleşmesi i&ccedil;in g&ouml;ndereceğine inanmaktadır. Yahudiler ise onun (vaat edilen &ouml;nder) hen&uuml;z doğmadığını s&ouml;ylemektedir.</font></span></p>\r\n</div>\r\n','<p>\r\n	Yahudiler de kavim ve mezheplerin &ccedil;oğu gibi, kesin bir şekilde, son zamanda bir kurtarıcının geleceğine inanmaktadır. Mevcut Tevrat kitabında d&uuml;nya kurtarıcısının geleceği ve zuhur edeceği hakkında bir&ccedil;ok m&uuml;jde mevcuttur. Mister &ldquo;Hakes&rdquo; Yahudiler arasında d&uuml;nya &ccedil;apında b&uuml;y&uuml;k bir kurtarıcının zuhuru ve gelmesi inancının yaygınlaşması hakkında ş&ouml;yle yazmaktadır: &ldquo;İbraniler eski nesillerden bug&uuml;ne dek Mesih&rsquo;in kutlu gelişini beklemektedir ve o m&uuml;barek varlığın gelme vaadi defalarca &ldquo;Zebur&rdquo;, peygamberlerin kitapları ve &ouml;zellikle de &ldquo;Eşiya&rdquo; kitabında verilmiştir. &ldquo;Vaftiz eden Yahya gelince onun kutlu adımlarını m&uuml;jdeledi, ama Yahudiler bu &ouml;ng&ouml;r&uuml;leri anlamadılar, s&uuml;rekli Mesih&rsquo;in zamanın sultanı olacağını, kendilerini zalim ve zorbaların zulm&uuml;nden kurtaracağını ve en y&uuml;ce kemal derecesine &ccedil;ıkartacağını d&uuml;ş&uuml;nmekteydiler.&rdquo;[1] Tevrat ve onun değişik kitaplarında kurtarıcının geleceği ve ondan &ouml;nce ve sonra d&uuml;nyanın şartları hakkında bir&ccedil;ok haber verilmiştir. Davud&rsquo;un Zebur&rsquo;unda &ldquo;Mezmurları&rdquo; adı altında &ldquo;Eski Ahit&rdquo; kitaplarının arasında kurtarıcı hakkında değişik tabirlerle m&uuml;jdeler verilmiştir. Kur&rsquo;an-ı Kerim&rsquo;in[2] Hz. Mehdi&rsquo;nin (a.c) zuhuru hakkında Zebur&rsquo;dan naklettiği konular mevcut Zebur&rsquo;da aynen mevcuttur, tahrif ve yorum tasarrufundan korunmuştur. Zebur&rsquo;da ş&ouml;yle yer almaktadır: &ldquo;&hellip; K&ouml;t&uuml;ler bitecektir. Ama Tanrıya tevekk&uuml;l edenler, yery&uuml;z&uuml;n&uuml;n varisleri olacaktır.&rdquo;[3] &ldquo;Peygamber Hagay&rdquo; kitabında ş&ouml;yle yer almaktadır: Yahova ş&ouml;yle demektedir: Bir kez daha g&ouml;kleri, yeri, denizi ve karayı sarsacağım, t&uuml;m milletleri sarsacağım ve t&uuml;m ulusların erdemi gelecektir&hellip; Bu evi celalim ile dolduracağım.&rdquo;[4] &ldquo;Peygamber Danyal&rdquo; kitabında da ş&ouml;yle yer almaktadır: &ldquo;&hellip; Senin kavmin i&ccedil;in duran b&uuml;y&uuml;k &ouml;nder gelecek. Yery&uuml;z&uuml; toprağında uyuyanların bir&ccedil;oğu uyanacak.&rdquo;[5] &ldquo;Peygamber Zekeriya&rdquo;, &ldquo;Peygamber Amos&rdquo; ve &ldquo;Peygamber Hazekiel&rdquo; kitaplarında da m&uuml;jdeler verilmiştir.[6] O halde Yahudiler kurtarıcının geleceğine inanmaktadır. Hatta bug&uuml;n Yahudiler tarafından İsrail adında bir Yahudi devletinin kurulması, bu Yahudi &uuml;lk&uuml;s&uuml;nden k&ouml;t&uuml; şekilde istifade edilerek ger&ccedil;ekleşmiştir. Yaklaşık y&uuml;z yıl boyunca bir grup Yahudi d&uuml;ş&uuml;n&uuml;r, ulusumuz bunca yıl Mesiha&rsquo;yı bekleyerek zillete tahamm&uuml;l etmektedir, ama ondan bir haber &ccedil;ıkmadı. Artık bekleyişimiz bitmekte ve sabrımız t&uuml;kenmektedir. Mevcut duruma son vermek i&ccedil;in kendimizin hareket etmesi daha yerindedir. Onlar Siyonizm ekol&uuml;n&uuml; tesis etti ve Filistin&rsquo;i almamız gerekir dedi. Yahudilerin ekseriyeti buna muhalefet etti; zira onların inancına g&ouml;re sadece Mesiha (soz zaman kurtarıcısı) b&ouml;yle bir iş yapabilirdi. Siyonistler, biz Mesiha&rsquo;nın kıyam etmesi i&ccedil;in Filistin&rsquo;de bir kararg&acirc;h kuruyoruz dedi. Elbette asırlarca bu d&uuml;ş&uuml;nceyle yaşamış bir ulusu ikna etmek zor idi, ama onlar bu işi sabır ve tahamm&uuml;l g&ouml;stererek tebliğ etti ve g&ouml;&ccedil;menleri Filistin&rsquo;e taşıdılar. Hen&uuml;z bir grup Yahudi, &ouml;nceki inan&ccedil;larını esas alarak Siyonist devletin kurulmasını Yahudiliğin Mesiha &uuml;lk&uuml;s&uuml;ne aykırı bilmekte ve bekleme geleneğini s&uuml;rd&uuml;rme gerektiğini s&ouml;ylemektedir. Bug&uuml;n &ldquo;Guşimonim&rdquo; gibi Siyonist grupların en radikali ve &ldquo;Nitvarikarya&rdquo; gibi Siyonizm karşıtı grupların en radikali, Mesiha&rsquo;nın gelişini beklemektedir.[7]</p>\r\n\r\n<p>\r\n	Yahudilerin Beklediği Mesiha</p>\r\n\r\n<p>\r\n	Hem Yahudiler ve hem Hıristiyanlar, son zamanda gelmesi vaat edilen şahsın İshak&rsquo;ın z&uuml;rriyetinden olduğuna inanmaktadır. Hıristiyanlar, onun Yahudilerin eliyle &ouml;ld&uuml;r&uuml;lm&uuml;ş Mesih b. Meryem olduğuna, Allah&rsquo;ın kendisini diriltip g&ouml;ğe y&uuml;kselttiğine ve d&uuml;nyanın sonunda vaadinin ger&ccedil;ekleşmesi i&ccedil;in g&ouml;ndereceğine inanmaktadır. Yahudiler ise onun (vaat edilen &ouml;nder) hen&uuml;z doğmadığını s&ouml;ylemektedir. Yaratılış kitabının on yedinci b&ouml;l&uuml;m&uuml;n&uuml;n yirminci ayetinde Tanrının İsmail&rsquo;e vaadine işaret edilmiştir. Yahudi m&uuml;fessir &ldquo;Hannan İl&rdquo; bu ayetin tefsirinde ş&ouml;yle yazmaktadır: Bu ayetin &ouml;ng&ouml;r&uuml;s&uuml;nden 2337 yıl ge&ccedil;mektedir ve Araplar (İsmail&rsquo;in s&uuml;lalesi) İslam&rsquo;ın ortaya &ccedil;ıkmasıyla b&uuml;y&uuml;k bir &uuml;mmete d&ouml;n&uuml;şt&uuml;, ama İshak&rsquo;ın z&uuml;rriyeti olan bizler hakkında ise ilahi vaat g&uuml;nahlarımız y&uuml;z&uuml;nden gecikti. Lakin gelecekte bizim hakkımızdaki ilahi vaat ger&ccedil;ekleşecektir.[8] Bazı yazılardan Yahudilerin Mesih&rsquo;i bekledikleri ve Hıristiyanlar gibi son kurtarıcının Mesih olduğuna inandıkları sanılmaktadır. Ger&ccedil;i Hz. İsa gelmeyinceye dek bu bir varsayım idi, ama son zaman kurtarıcısı hakkında b&ouml;yle bir tasavvurun yanlış olduğunu bilmemiz gerekir; zira Yahudilerin beklediği vaat edilen kişi, &ldquo;Maşeyh&rdquo; (Mesih, mesh edilmiş) olarak okunmaktadır ve Maşeyh İsrailoğullarının kadim krallarının lakabıydı. Ama Mesih s&ouml;z&uuml; Hz. İsa i&ccedil;in kullanıldığından, araştırmacılar Yahudilerin vaat edilen şahsına işaret etmek i&ccedil;in, İbranice &ldquo;Maşeyh&rdquo; kavramı &uuml;zerinden Latince telaffuz edilerek oluşturulan &ldquo;Mesiha&rdquo; kavramını kullanmaktadır.[9]&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;<br />\r\n	-------------<br />\r\n	[1] Kamus-ı Kitab-ı Mukaddes, s. 806, be nakl az mecelle-i tahassusi İntizar, şımare-i 15, s. 139.</p>\r\n\r\n<p>\r\n	[2] Enbiya, 105.</p>\r\n\r\n<p>\r\n	[3] Aht-i Atik, Kitab-ı Mezamir, Mezmur, 37, be nakl az: Tunei, M&uuml;&ccedil;teba, Mevudname, s. 320, Kum, 1384.</p>\r\n\r\n<p>\r\n	[4] Kitab-ı Mukaddes, Hegay nebi, s. 1367, bab. 2, benhaya-i 6 &ndash; 9, be nakl az Mevudname, s. 232.</p>\r\n\r\n<p>\r\n	[5] Kitab-ı Mukaddes, Hegay nebi, s. 1309, bab. 1 - 12, benhaya-i 6 &ndash; 9, be nakl az Mevudname, s. 232.</p>\r\n\r\n<p>\r\n	[6] Ferheng-i Elifbayi, Mehdeviyet, s. 231 ve 232.</p>\r\n\r\n<p>\r\n	[7] Tevfiki, H&uuml;seyin, Aşinayi Ba Edyan-i Bozorg, s. 124 ve 125, Sazman-ı Semt, Tahran, 1386.</p>\r\n\r\n<p>\r\n	[8] Mecelle-i tahassusi İntizar, şımare-i 15, s. 146 &ndash; 147.</p>\r\n\r\n<p>\r\n	[9] a.g.e. s. 121.</p>\r\n','Yahudiler de kavim ve mezheplerin &ccedil;oğu gibi, kesin bir şekilde, son zamanda bir kurtarıcının geleceğine inanmaktadır. Mevcut Tevrat kitabında d&uuml;nya kurtarıcısının geleceği ve zuhur edeceği hakkında bir&ccedil;ok m&uuml;jde mevcuttur. Bug&uuml;n Yahudiler tarafından İsrail adında bir Yahudi devletinin kurulması, bu Yahudi &uuml;lk&uuml;s&uuml;nden k&ouml;t&uuml; şekilde istifade edilerek ger&ccedil;ekleşmiştir. Hem Yahudiler ve hem Hıristiyanlar, son zamanda gelmesi vaat edilen şahsın İshak&rsquo;ın z&uuml;rriyetinden olduğuna inanmaktadır. Hıristiyanlar, onun Yahudilerin eliyle &ouml;ld&uuml;r&uuml;lm&uuml;ş Mesih b. Meryem olduğuna, Allah&rsquo;ın kendisini diriltip g&ouml;ğe y&uuml;kselttiğine ve d&uuml;nyanın sonunda vaadinin ger&ccedil;ekleşmesi i&ccedil;in g&ouml;ndereceğine inanmaktadır. Yahudiler ise onun (vaat edilen &ouml;nder) hen&uuml;z doğmadığını s&ouml;ylemektedir.','Yahudiler de kavim ve mezheplerin &ccedil;oğu gibi, kesin bir şekilde, son zamanda bir kurtarıcının geleceğine inanmaktadır. Mevcut Tevrat kitabında d&uuml;nya kurtarıcısının geleceği ve zuhur edeceği hakkında bir&ccedil;ok m&uuml;jde mevcuttur. Mister &ldquo;Hakes&rdquo; Yahudiler arasında d&uuml;nya &ccedil;apında b&uuml;y&uuml;k bir kurtarıcının zuhuru ve gelmesi inancının yaygınlaşması hakkında ş&ouml;yle yazmaktadır: &ldquo;İbraniler eski nesillerden bug&uuml;ne dek Mesih&rsquo;in kutlu gelişini beklemektedir ve o m&uuml;barek varlığın gelme vaadi defalarca &ldquo;Zebur&rdquo;, peygamberlerin kitapları ve &ouml;zellikle de &ldquo;Eşiya&rdquo; kitabında verilmiştir. &ldquo;Vaftiz eden Yahya gelince onun kutlu adımlarını m&uuml;jdeledi, ama Yahudiler bu &ouml;ng&ouml;r&uuml;leri anlamadılar, s&uuml;rekli Mesih&rsquo;in zamanın sultanı olacağını, kendilerini zalim ve zorbaların zulm&uuml;nden kurtaracağını ve en y&uuml;ce kemal derecesine &ccedil;ıkartacağını d&uuml;ş&uuml;nmekteydiler.&rdquo;[1] Tevrat ve onun değişik kitaplarında kurtarıcının geleceği ve ondan &ouml;nce ve sonra d&uuml;nyanın şartları hakkında bir&ccedil;ok haber verilmiştir. Davud&rsquo;un Zebur&rsquo;unda &ldquo;Mezmurları&rdquo; adı altında &ldquo;Eski Ahit&rdquo; kitaplarının arasında kurtarıcı hakkında değişik tabirlerle m&uuml;jdeler verilmiştir. Kur&rsquo;an-ı Kerim&rsquo;in[2] Hz. Mehdi&rsquo;nin (a.c) zuhuru hakkında Zebur&rsquo;dan naklettiği konular mevcut Zebur&rsquo;da aynen mevcuttur, tahrif ve yorum tasarrufundan korunmuştur. Zebur&rsquo;da ş&ouml;yle yer almaktadır: &ldquo;&hellip; K&ouml;t&uuml;ler bitecektir. Ama Tanrıya tevekk&uuml;l edenler, yery&uuml;z&uuml;n&uuml;n varisleri olacaktır.&rdquo;[3] &ldquo;Peygamber Hagay&rdquo; kitabında ş&ouml;yle yer almaktadır: Yahova ş&ouml;yle demektedir: Bir kez daha g&ouml;kleri, yeri, denizi ve karayı sarsacağım, t&uuml;m milletleri sarsacağım ve t&uuml;m ulusların erdemi gelecektir&hellip; Bu evi celalim ile dolduracağım.&rdquo;[4] &ldquo;Peygamber Danyal&rdquo; kitabında da ş&ouml;yle yer almaktadır: &ldquo;&hellip; Senin kavmin i&ccedil;in duran b&uuml;y&uuml;k &ouml;nder gelecek. Yery&uuml;z&uuml; toprağında uyuyanların bir&ccedil;oğu uyanacak.&rdquo;[5] &ldquo;Peygamber Zekeriya&rdquo;, &ldquo;Peygamber Amos&rdquo; ve &ldquo;Peygamber Hazekiel&rdquo; kitaplarında da m&uuml;jdeler verilmiştir.[6] O halde Yahudiler kurtarıcının geleceğine inanmaktadır. Hatta bug&uuml;n Yahudiler tarafından İsrail adında bir Yahudi devletinin kurulması, bu Yahudi &uuml;lk&uuml;s&uuml;nden k&ouml;t&uuml; şekilde istifade edilerek ger&ccedil;ekleşmiştir. Yaklaşık y&uuml;z yıl boyunca bir grup Yahudi d&uuml;ş&uuml;n&uuml;r, ulusumuz bunca yıl Mesiha&rsquo;yı bekleyerek zillete tahamm&uuml;l etmektedir, ama ondan bir haber &ccedil;ıkmadı. Artık bekleyişimiz bitmekte ve sabrımız t&uuml;kenmektedir. Mevcut duruma son vermek i&ccedil;in kendimizin hareket etmesi daha yerindedir. Onlar Siyonizm ekol&uuml;n&uuml; tesis etti ve Filistin&rsquo;i almamız gerekir dedi. Yahudilerin ekseriyeti buna muhalefet etti; zira onların inancına g&ouml;re sadece Mesiha (soz zaman kurtarıcısı) b&ouml;yle bir iş yapabilirdi. Siyonistler, biz Mesiha&rsquo;nın kıyam etmesi i&ccedil;in Filistin&rsquo;de bir kararg&acirc;h kuruyoruz dedi. Elbette asırlarca bu d&uuml;ş&uuml;nceyle yaşamış bir ulusu ikna etmek zor idi, ama onlar bu işi sabır ve tahamm&uuml;l g&ouml;stererek tebliğ etti ve g&ouml;&ccedil;menleri Filistin&rsquo;e taşıdılar. Hen&uuml;z bir grup Yahudi, &ouml;nceki inan&ccedil;larını esas alarak Siyonist devletin kurulmasını Yahudiliğin Mesiha &uuml;lk&uuml;s&uuml;ne aykırı bilmekte ve bekleme geleneğini s&uuml;rd&uuml;rme gerektiğini s&ouml;ylemektedir. Bug&uuml;n &ldquo;Guşimonim&rdquo; gibi Siyonist grupların en radikali ve &ldquo;Nitvarikarya&rdquo; gibi Siyonizm karşıtı grupların en radikali, Mesiha&rsquo;nın gelişini beklemektedir.[7]\r\n\r\n\r\n	Yahudilerin Beklediği Mesiha\r\n\r\n\r\n	Hem Yahudiler ve hem Hıristiyanlar, son zamanda gelmesi vaat edilen şahsın İshak&rsquo;ın z&uuml;rriyetinden olduğuna inanmaktadır. Hıristiyanlar, onun Yahudilerin eliyle &ouml;ld&uuml;r&uuml;lm&uuml;ş Mesih b. Meryem olduğuna, Allah&rsquo;ın kendisini diriltip g&ouml;ğe y&uuml;kselttiğine ve d&uuml;nyanın sonunda vaadinin ger&ccedil;ekleşmesi i&ccedil;in g&ouml;ndereceğine inanmaktadır. Yahudiler ise onun (vaat edilen &ouml;nder) hen&uuml;z doğmadığını s&ouml;ylemektedir. Yaratılış kitabının on yedinci b&ouml;l&uuml;m&uuml;n&uuml;n yirminci ayetinde Tanrının İsmail&rsquo;e vaadine işaret edilmiştir. Yahudi m&uuml;fessir &ldquo;Hannan İl&rdquo; bu ayetin tefsirinde ş&ouml;yle yazmaktadır: Bu ayetin &ouml;ng&ouml;r&uuml;s&uuml;nden 2337 yıl ge&ccedil;mektedir ve Araplar (İsmail&rsquo;in s&uuml;lalesi) İslam&rsquo;ın ortaya &ccedil;ıkmasıyla b&uuml;y&uuml;k bir &uuml;mmete d&ouml;n&uuml;şt&uuml;, ama İshak&rsquo;ın z&uuml;rriyeti olan bizler hakkında ise ilahi vaat g&uuml;nahlarımız y&uuml;z&uuml;nden gecikti. Lakin gelecekte bizim hakkımızdaki ilahi vaat ger&ccedil;ekleşecektir.[8] Bazı yazılardan Yahudilerin Mesih&rsquo;i bekledikleri ve Hıristiyanlar gibi son kurtarıcının Mesih olduğuna inandıkları sanılmaktadır. Ger&ccedil;i Hz. İsa gelmeyinceye dek bu bir varsayım idi, ama son zaman kurtarıcısı hakkında b&ouml;yle bir tasavvurun yanlış olduğunu bilmemiz gerekir; zira Yahudilerin beklediği vaat edilen kişi, &ldquo;Maşeyh&rdquo; (Mesih, mesh edilmiş) olarak okunmaktadır ve Maşeyh İsrailoğullarının kadim krallarının lakabıydı. Ama Mesih s&ouml;z&uuml; Hz. İsa i&ccedil;in kullanıldığından, araştırmacılar Yahudilerin vaat edilen şahsına işaret etmek i&ccedil;in, İbranice &ldquo;Maşeyh&rdquo; kavramı &uuml;zerinden Latince telaffuz edilerek oluşturulan &ldquo;Mesiha&rdquo; kavramını kullanmaktadır.[9]&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n	-------------\r\n	[1] Kamus-ı Kitab-ı Mukaddes, s. 806, be nakl az mecelle-i tahassusi İntizar, şımare-i 15, s. 139.\r\n\r\n\r\n	[2] Enbiya, 105.\r\n\r\n\r\n	[3] Aht-i Atik, Kitab-ı Mezamir, Mezmur, 37, be nakl az: Tunei, M&uuml;&ccedil;teba, Mevudname, s. 320, Kum, 1384.\r\n\r\n\r\n	[4] Kitab-ı Mukaddes, Hegay nebi, s. 1367, bab. 2, benhaya-i 6 &ndash; 9, be nakl az Mevudname, s. 232.\r\n\r\n\r\n	[5] Kitab-ı Mukaddes, Hegay nebi, s. 1309, bab. 1 - 12, benhaya-i 6 &ndash; 9, be nakl az Mevudname, s. 232.\r\n\r\n\r\n	[6] Ferheng-i Elifbayi, Mehdeviyet, s. 231 ve 232.\r\n\r\n\r\n	[7] Tevfiki, H&uuml;seyin, Aşinayi Ba Edyan-i Bozorg, s. 124 ve 125, Sazman-ı Semt, Tahran, 1386.\r\n\r\n\r\n	[8] Mecelle-i tahassusi İntizar, şımare-i 15, s. 146 &ndash; 147.\r\n\r\n\r\n	[9] a.g.e. s. 121.'),(611,'tr634','<p>\r\n	Şia ve Ehli S&uuml;nnet mensubu usul bilginleri, s&uuml;nnetin Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) s&ouml;z, davranış ve onaylaması olduğu hususunda hemfikirdir. Şia, s&uuml;nnetin imamların (a.s) s&ouml;z, davranış ve onaylamasını da kapsadığına inanır. Bu y&uuml;zden imamet n&uuml;b&uuml;vvetin boylamındadır ve Peygamber (a.s) ile imamların s&ouml;z, davranış ve onaylaması arasında bir fark bulunmamaktadır. Şia&rsquo;nın g&ouml;r&uuml;ş&uuml;nde Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) s&uuml;nneti, ortaya &ccedil;ıkan hadise, olay ve konularla ilgili şer&icirc; h&uuml;k&uuml;mleri &ouml;ğrenmenin kaynak ve temellerinden biri olması gibi, masum imaların (a.s) s&uuml;nneti de bilgi kaynaklarından biri sayılır. Şehid Mutahhari ş&ouml;yle demektedir: S&uuml;nnetin zahirinin kanıt olduğu hususunda hi&ccedil; kimsenin bir itirazı yoktur. Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) s&uuml;nnetinin kanıt/h&uuml;ccet olduğunu ispatlamak i&ccedil;in bir takım delillere başvurulmuştur ve bunların bazıları şunlardır:</p>\r\n\r\n<p>\r\n	1. Kur&rsquo;an Nasları:</p>\r\n\r\n<p>\r\n	A. &ldquo;Peygamber size ne verdiyse onu alın, neyi de size yasak ettiyse ondan vazge&ccedil;in.&rdquo;</p>\r\n\r\n<p>\r\n	B. &ldquo;O, nefis arzusu ile konuşmaz.&rdquo;</p>\r\n\r\n<p>\r\n	&ldquo;(Size okuduğu) Kur&#39;an ancak kendisine bildirilen bir vahiydir.&rdquo;</p>\r\n\r\n<p>\r\n	C. Ahzab Suresi: &ldquo;Andolsun, Allah&rsquo;ın Resul&uuml;nde sizin i&ccedil;in; Allah&rsquo;a ve ahiret g&uuml;n&uuml;ne kavuşmayı uman, Allah&rsquo;ı &ccedil;ok zikreden kimseler i&ccedil;in g&uuml;zel bir &ouml;rnek vardır.&rdquo;</p>\r\n\r\n<p>\r\n	2. Hadisler</p>\r\n\r\n<p>\r\n	Y&uuml;ce Peygamber (s.a.a) veda haccında ş&ouml;yle buyurmuştur: &ldquo;Ben size iki değerli şey bırakıyorum, bu iki şeye sarıldığınız m&uuml;ddet&ccedil;e sapmayacaksınız. Bu iki şey, Allah&rsquo;ın kitabı ve Ehli Beytimdir. Bu iki şey havuzda bana ulaşıncaya dek birbirinden ayrılmaz.&rdquo;[i] Bu hadis s&uuml;nnetin kanıt ve muteber olduğunun g&ouml;stergesidir.</p>\r\n\r\n<p>\r\n	3. Akl&icirc; Delil</p>\r\n\r\n<p>\r\n	Akl&icirc; delilden maksat, &ouml;zellikle Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) masum olduğuna ve onun gaflet, hata ve unutmaya maruz kalmasının m&uuml;mk&uuml;n olmadığına delalet eden delillerdir; zira bu hususlara iman etmek, y&uuml;k&uuml;ml&uuml;n&uuml;n Allah Resul&uuml;&rsquo;n&uuml;n t&uuml;m amel ve s&ouml;zlerinin şeriatla bağdaştığına ve diğer şahıslar i&ccedil;in &ouml;l&ccedil;&uuml; ve h&uuml;ccet olabileceğine kesin olarak inanmasına neden olur. Bu akl&icirc; delil, Allah Resul&uuml;&rsquo;n&uuml;n s&uuml;nnetinin muteber olduğunu kanıtlamak &uuml;zere &ouml;ne s&uuml;r&uuml;len en sağlam delildir. Bu esasla Allah Resul&uuml; (s.a.a) ve masum imamların (a.s) s&uuml;nneti, tıpkı Y&uuml;ce Allah&rsquo;ın kelamı gibi insan hayatının t&uuml;m alanlarında muteberdir ve d&uuml;nyev&icirc; ile din&icirc; veya uhrev&icirc; hususlar arasında hi&ccedil;bir fark bulunmamaktadır. Elbette biz Peygamber (s.a.a) ve masum imamların (a.s) şahs&icirc; fiillerine uyma hususunda y&uuml;k&uuml;ml&uuml; değiliz. &Ouml;rneğin eğer Peygamber-i Ekrem (s.a.a) estere biniyorduysa, bu bizim de estere binmemiz gerektiğine delil teşkil etmez. Aynı şekilde Peygambere (s.a.a) &ouml;zg&uuml; hususlarda da kendisine tabi olma y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml; taşımayız. &Ouml;rneğin Peygamber-i Ekrem (s.a.a) bazı nedenlerden &ouml;t&uuml;r&uuml; d&ouml;rtten fazla kadınla evlenmiştir, ama diğer M&uuml;sl&uuml;manların b&ouml;yle bir se&ccedil;im hakkı yoktur ve bu aziz İslam Peygamberine (s.a.a) &ouml;zg&uuml; hususlardandır.<br />\r\n	--------------<br />\r\n	[i] Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c. 2, s. bap. 14, s. 100, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, 1404,</p>\r\n\r\n<p>\r\n	إ ِنِّی تَارِکٌ فِیکُمُ الثَّقَلَیْنِ مَا إِنْ تَمَسَّکْتُمْ بِهِمَا لَنْ تَضِلُّوا بَعْدِی کِتَابَ اللَّهِ وَ عِتْرَتِی أَهْلَ بَیْتِی وَ إِنَّهُمَا لَنْ یَفْتَرِقَا حَتَّى یَرِدَا عَلَیَّ الْحَوْضَ</p>\r\n','<p>\r\n	S&uuml;nnet s&ouml;zl&uuml;kte insanların takip ettiği ve kendileri i&ccedil;in adet şeklini alan iyi veya k&ouml;t&uuml; y&ouml;nteme denir. Bu manayı Allame Firuzabadi Kamusu&rsquo;l-Muhit, İsmail b. Hemad Cevheri Sıhahu&rsquo;l-L&uuml;gat ve İbn. Esir Nihaye&rsquo;de zikretmiştir. Hakeza bu manayı Allame Muhammed b. Ali Corcani &ldquo;Tarifat&rdquo;&rsquo;ta s&uuml;nnetin manası olarak dile getirmiş ve ş&ouml;yle demiştir: S&uuml;nnet kavramı s&ouml;zl&uuml;kte iyi veya k&ouml;t&uuml; yol manasındadır.[1] S&uuml;nnet fakihlerin ıstılahında bidatin karşısında yer alır. Bidat, şeriat usulleriyle &ccedil;elişen ve şer&icirc; delil olmaksızın &ouml;ne s&uuml;r&uuml;len her h&uuml;kme denir. S&uuml;nnet ise şeriat ve şer&icirc; delile dayandırılan h&uuml;kme denir.[2] Kelam ilminde s&uuml;nnet kavramı iki ıstılaha sahiptir.</p>\r\n\r\n<p>\r\n	A. Birincisi fakihlerden s&uuml;nnetin manası hakkında nakledilen manadır.</p>\r\n\r\n<p>\r\n	B. İkinci manası ise m&uuml;stehap ile eşanlamlıdır. Yani terk etmektense yapılmasının tercih edildiği ve yapılmamasının yasak olmadığı amele denir. Şia ve Ehli S&uuml;nnet mensubu usul bilginleri, s&uuml;nnetin Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) s&ouml;z, davranış ve onaylaması olduğu hususunda hemfikirdir. Şia, s&uuml;nnetin imamların (a.s) s&ouml;z, davranış ve onaylamasını da kapsadığına inanır. Bu y&uuml;zden imamet n&uuml;b&uuml;vvetin boylamındadır ve Peygamber (a.s) ile imamların s&ouml;z, davranış ve a&ccedil;ıklaması arasında bir fark bulunmamaktadır. İmam ile peygamber arasındaki tek fark, imamlara nazil olmayan vahiy meselesindedir. İmamlar hakikatlerin ilham edilmesi yoluyla şeriatı kavramakta ve a&ccedil;ıklamaktaydılar. Nitekim İslam Peygamberinin de vahiy dışındaki konularda ilahi ilham ile amel ettiğine inanmaktayız ve bu y&uuml;zden kendisi &ldquo;&ouml;rnek&rdquo; ve &ldquo;itaat edilmesi gereken&rdquo; biri olarak tanıtılmıştır. Şia&rsquo;nın g&ouml;r&uuml;ş&uuml;nde Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) s&uuml;nneti, ortaya &ccedil;ıkan hadise, olay ve konularla ilgili şer&icirc; h&uuml;k&uuml;mleri &ouml;ğrenmenin kaynak ve temellerinden biri olması gibi, masum imaların (a.s) s&uuml;nneti de bilgi kaynaklarından biri sayılır.[3]</p>\r\n\r\n<p>\r\n	S&uuml;nnetin Kanıtsallık Ve İtibarı</p>\r\n\r\n<p>\r\n	S&uuml;nnetin s&ouml;zl&uuml;k ve ıstılah manasını a&ccedil;ıkladıktan sonra, onun değeri, itibarı ve kanıtsallığı hakkında s&ouml;z s&ouml;ylemek i&ccedil;in bir altyapı oluşmuş bulunmaktadır. Şehid Mutahhari ş&ouml;yle demektedir: S&uuml;nnetin zahirinin kanıt olduğu hususunda hi&ccedil; kimsenin bir itirazı yoktur. Ama Peygamber veya imamların s&ouml;z veya fiil veyahut onaylamasını yansıtan haber ve rivayetler anlamındaki s&uuml;nnet hakkında usulc&uuml;lerin &uuml;zerinde durduğu iki &ouml;nemli konu bulunmaktadır. Birincisi, &ldquo;bir haberin&rdquo; kanıtsallığı, ikincisi ise haber ve rivayetlerin &ccedil;elişik olması meselesidir. Bu y&uuml;zden usul ilminde biri &ldquo;bir haber&rdquo; ve diğeri ise &ldquo;taad&uuml;l ve teracih&rdquo; adında &ouml;nemli ve detaylı iki fasıl tedvin edilmiştir.[4] Elbette s&uuml;nnetin itibar ve kanıtsallığı daha ilk baştan delil taşımalıdır; zira Peygamber (s.a.a) insan olarak Allah&rsquo;ın diğer kulları gibi bir kuldur. De ki &ldquo;Ben sizin gibi bir insanım&hellip;&rdquo;[5] Onun s&ouml;z, amel ve onaylamasının diğer insanlar i&ccedil;in &ouml;rnek, numune ve pusula olması şer&icirc; ve akl&icirc; delile ihtiya&ccedil; duymaktadır. Bilimsel deyimle bu husustaki ilk esas, kanıtsallığın bulunmayışıdır ve onun kanıtsallığının ispat edilmeye ve delile gerek duymasıdır. S&ouml;z, fiil ve onaylamayı kapsayan s&uuml;nnetin itibar ve kanıtsallığı ispatlanmaya ihtiya&ccedil; duysa da Kur&rsquo;an nasları g&ouml;z &ouml;n&uuml;nde bulundurulduğunda bu zor bir iş değildir ve detaylı bir bahse gerek duymamaktadır; &ccedil;&uuml;nk&uuml; M&uuml;sl&uuml;man d&uuml;ş&uuml;n&uuml;rler bunu rahat&ccedil;a kabul etmişlerdir. Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) s&uuml;nnetinin kanıt/h&uuml;ccet olduğunu ispatlamak i&ccedil;in bir takım delillere başvurulmuştur ve bunların bazıları şunlardır:</p>\r\n\r\n<p>\r\n	1. Kur&rsquo;an Nasları:</p>\r\n\r\n<p>\r\n	A. &ldquo;Peygamber size ne verdiyse onu alın, neyi de size yasak ettiyse ondan vazge&ccedil;in.&rdquo;[6]</p>\r\n\r\n<p>\r\n	B. &ldquo;O, nefis arzusu ile konuşmaz.(Size okuduğu) Kur&#39;an ancak kendisine bildirilen bir vahiydir.&rdquo;[7]</p>\r\n\r\n<p>\r\n	C. &ldquo;&hellip;Ben sadece, bana g&ouml;nderilen vahye uyuyorum&hellip;&rdquo;[8]</p>\r\n\r\n<p>\r\n	D. Bir&ccedil;ok ayette Allah Resul&uuml;&rsquo;ne (s.a.a) itaat etmek ve uymak gerekli sayılmıştır. &Ouml;rnek olarak birka&ccedil; ayete işaret ediyoruz: &ldquo;Biz her peygamberi sırf, Allah&rsquo;ın izni ile itaat edilmek &uuml;zere g&ouml;nderdik.&rdquo;[9] &ldquo;Allah ve Res&ucirc;l&uuml; bir iş hakkında h&uuml;k&uuml;m verdikleri zaman, hi&ccedil;bir m&uuml;min erkek ve hi&ccedil;bir m&uuml;min kadın i&ccedil;in kendi işleri konusunda tercih kullanma hakları yoktur&hellip;&rdquo;[10] &ldquo;Ey iman edenler, Allah&#39;a itaat edin; el&ccedil;iye itaat edin ve sizden olan emir sahiplerine de&hellip;&rdquo;[11] &ldquo;De ki: Eğer Allah&rsquo;ı seviyorsanız bana uyun ki, Allah da sizi sevsin&hellip;&rdquo;[12] &ldquo;Her kim peygambere itaat ederse, Allah&rsquo;a itaat etmiş olur&hellip;&rdquo; Bu ayetler k&uuml;lliyatından istifade edildiği &uuml;zere, ilahi buyruk ile Peygamberin (s.a.a) emir ve yasakları istisnasız kabul edilmelidir; zira Peygamber Allah&rsquo;ın buyruğu dışında bir şey s&ouml;ylememektedir, b&uuml;t&uuml;n peygamberlere Allah&rsquo;ın izniyle itaat edilmiştir ve hi&ccedil;bir m&uuml;min Allah ve resul&uuml;n&uuml;n yargısını g&ouml;rmezlikten gelemez. Allah Resul&uuml;&rsquo;ne (s.a.a) itaat etmek, Allah&rsquo;a itaat etmenin uzantısındadır. İnsanlar d&uuml;nyev&icirc;, uhrev&icirc; ve din&icirc; t&uuml;m hususlarda Allah&rsquo;a itaat etmekle m&uuml;kellef oldukları gibi, Allah Resul&uuml;&rsquo;ne de itaat etmekle y&uuml;k&uuml;ml&uuml; kılınmışlardır. Bu esasla, Allah Resul&uuml;&rsquo;ne (s.a.a) itaat etmek ger&ccedil;ekte Allah&rsquo;a itaat etmektir ve Allah&rsquo;a yakınlaşmak i&ccedil;in O&rsquo;nun peygamberine (s.a.a) uymak gerekir. Her ne kadar yukarıdaki ayetler, sadece s&ouml;z&uuml;n ve mefhumun kanıtsallığını yansıtsa da onların genelinden Allah Resul&uuml;&rsquo;ne itaat etme ve uymanın gereklilik arz ettiği ve onun hayatın hem d&uuml;nyev&icirc;, hem uhrev&icirc; ve hem de din&icirc; t&uuml;m alanlarında &ouml;rnek ve numune olduğu anlaşılmaktadır. &ldquo;Andolsun, Allah&rsquo;ın Resul&uuml;nde sizin i&ccedil;in; Allah&rsquo;a ve ahiret g&uuml;n&uuml;ne kavuşmayı uman, Allah&rsquo;ı &ccedil;ok zikreden kimseler i&ccedil;in g&uuml;zel bir &ouml;rnek vardır.&rdquo;[13]</p>\r\n\r\n<p>\r\n	2. Hadisler</p>\r\n\r\n<p>\r\n	Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) s&uuml;nnetinin muteber ve kanıtsallığını ispat etmek i&ccedil;in bazı hadislere de isnatta bulunulmuştur. &ldquo;el-Madhalu&rsquo;l-Fıkhu&rsquo;l-İslam&icirc;&rdquo; kitabında ş&ouml;yle yer almaktadır: Y&uuml;ce Peygamber (s.a.a) veda haccında ş&ouml;yle buyurmuştur: &ldquo;Ben size iki değerli şey bırakıyorum, bu iki şeye sarıldığınız m&uuml;ddet&ccedil;e sapmayacaksınız. Bu iki şey, Allah&rsquo;ın kitabı ve Ehli Beytimdir. Bu iki şey havuzda bana ulaşıncaya dek birbirinden ayrılmaz.&rdquo; Bu hadis s&uuml;nnetin kanıtsallık ve muteber oluşuna delalet etmektedir.[14] Aynı şekilde Muaz b. Cebel&rsquo;in hadisi de s&uuml;nnetin muteber oluşunu yansıtmaktadır; zira Peygamber (s.a.a) kendisine nasıl h&uuml;kmediyorsun diye sorduğunda, o Allah&rsquo;ın kitabıyla h&uuml;kmediyorum ve onda h&uuml;k&uuml;m bulmadığımda da Allah Resul&uuml;&rsquo;n&uuml;n s&uuml;nnetiyle h&uuml;kmediyorum, diye cevap vermiş ve Peygamber onu bundan men etmemiş, bilakis kendisinin amelini imzalamış ve onaylamıştır.[15] &Ouml;mer Abdullah kendi kitabında yer aldığı &uuml;zere ş&ouml;yle s&ouml;ylemektedir: S&uuml;nnet, şeriatın delil ve kaynağı olarak karar kılınmıştır ve Muaz b. Cebel hadisi bunu yansıtmaktadır.[16]</p>\r\n\r\n<p>\r\n	3. Akl&icirc; Delil</p>\r\n\r\n<p>\r\n	Akl&icirc; delilden maksat, &ouml;zellikle Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) masum olduğuna ve onun gaflet, hata ve unutmaya maruz kalmasının m&uuml;mk&uuml;n olmadığına delalet eden delillerdir; zira bu hususlara iman etmek, y&uuml;k&uuml;ml&uuml;n&uuml;n Allah Resul&uuml;&rsquo;n&uuml;n t&uuml;m amel ve s&ouml;zlerinin şeriatla bağdaştığına ve diğer şahıslar i&ccedil;in &ouml;l&ccedil;&uuml; ve h&uuml;ccet olabileceğine kesin olarak inanmasına neden olur. Bu akl&icirc; delil, Allah Resul&uuml;&rsquo;n&uuml;n s&uuml;nnetinin muteber olduğunu kanıtlamak &uuml;zere &ouml;ne s&uuml;r&uuml;len en sağlam delildir. Her hal&uuml;karda, ameli a&ccedil;ılardan s&uuml;nneti kabul etmekten başka bir &ccedil;are bulunmamaktadır; zira Allah Resul&uuml;&rsquo;n&uuml;n s&uuml;nneti itibardan yoksun olursa, Allah&rsquo;ın kitabından faydalanmak ve İslam&icirc; h&uuml;k&uuml;mleri elde etme yolu &ccedil;ok sınırlı ve mahdut olacaktır ve din&icirc;, ilm&icirc; ve i&ccedil;tima&icirc; meselelerin bir&ccedil;ok boyutunda &ccedil;ıkmaza girecek ve &ccedil;&ouml;z&uuml;ms&uuml;zl&uuml;kle karşılaşacağız. &Ccedil;&uuml;nk&uuml; Kur&rsquo;an&rsquo;da genellikle h&uuml;k&uuml;mlerin t&uuml;mel &ouml;zellikleri ve usulleri beyan edilmiş ve h&uuml;k&uuml;mlerin detay ve ayrıntıları s&uuml;nnete bırakılmıştır. Kur&rsquo;an h&uuml;km&uuml;n teşri esasını beyan etme konumundadır, h&uuml;k&uuml;m ve mevzunun t&uuml;m detay ve &ouml;zelliklerini a&ccedil;ıklama konumunda değildir. Bu yolla s&uuml;nnetin zorunluluk, kanıtsallık ve itibarını ispat etmenin bir t&uuml;r akl&icirc; istidlal olması da dikkate değerdir. Fıkıh ve İslam &ouml;ğretilerindeki bunun &ouml;rneklerine daha fazla dikkat ve m&uuml;racaat etmeyle g&uuml;c&uuml; daha a&ccedil;ığa kavuşmaktadır. &Ouml;rneğin Kur&rsquo;an&rsquo;da namaz hakkında sadece &ldquo;namaz kılınız&rdquo;[17] diye buyrulmaktadır, eğer s&uuml;nnete g&uuml;venilmezse, asla onun nitelik, şart, c&uuml;z ve engelleri tanınamaz. Veya zek&acirc;t hakkında Kur&rsquo;an &ldquo;zek&acirc;t veriniz&rdquo;[18] diye buyurmaktadır. Aynı şekilde bu konuda da s&uuml;nnete m&uuml;racaat edilmezse, onun &ouml;zellik ve detayları m&uuml;phem ve muğl&acirc;k kalacaktır. Bu, fıkhın t&uuml;m baplarında istisnasız olarak g&ouml;zlemlenen bir realitedir. Bu sebeple Peygamberin (s.a.a) s&uuml;nnetinin muteber olmadığını ileri s&uuml;ren g&ouml;r&uuml;ş&uuml;n dinin y&uuml;r&uuml;rl&uuml;kten kalkmasını ve şeriat kanunlarının zedelenmesini gerektireceğini belirtmek gerekir. Bu ise Allah&rsquo;ın hikmetiyle bağdaşmamaktadır. Bazı bilginlerin Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) s&uuml;nnetinin kanıtsallık ve itibarını dinin zorunluluklarından saymış olmaları bu esasladır.[19] &nbsp;<br />\r\n	----------------</p>\r\n\r\n<p>\r\n	[1] Cennati, Muhammed İbrahim, Menabi&rsquo; İ&ccedil;tihad Ez Didgah-ı Mezahib-i İslam&icirc;, c. 1, s. 74.</p>\r\n\r\n<p>\r\n	[2] a.g.e. s. 75.</p>\r\n\r\n<p>\r\n	[3] a.g.e. s. 76.</p>\r\n\r\n<p>\r\n	[4] Mecmua-i Asar-ı Şehid Mutahhari, c. 20, s. 41.</p>\r\n\r\n<p>\r\n	[5] Kehf, 110.</p>\r\n\r\n<p>\r\n	[6] Haşr, 7. &laquo;وَ ما آتاکُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاکُمْ عَنْهُ فَانْتَهُوا&raquo;</p>\r\n\r\n<p>\r\n	[7] Necm, 3 ve 4. &laquo;وَ ما یَنْطِقُ عَنِ الْهَوى&rlm;، إِنْ هُوَ إِلَّا وَحْیٌ یُوحى&raquo;</p>\r\n\r\n<p>\r\n	[8] En&rsquo;am, 50. &laquo;...إِنْ أَتَّبِعُ إِلَّا ما یُوحى&rlm; إِلَیَّ&quot;...&raquo;</p>\r\n\r\n<p>\r\n	[9] Nisa, 64. &laquo;وَ ما أَرْسَلْنا مِنْ رَسُولٍ إِلَّا لِیُطاعَ بِإِذْنِ اللَّهِ...&raquo;</p>\r\n\r\n<p>\r\n	[10] Ahzab, 36. وَ ما کانَ لِمُؤْمِنٍ وَ لا مُؤْمِنَةٍ إِذا قَضَى اللَّهُ وَ رَسُولُهُ أَمْراً أَنْ یَکُونَ لَهُمُ الْخِیَرَةُ مِنْ أَمْرِهِمْ...&raquo;</p>\r\n\r\n<p>\r\n	[11] Nisa, 59. &laquo; یا أَیُّهَا الَّذِینَ آمَنُوا أَطِیعُوا اللَّهَ وَ أَطِیعُوا الرَّسُولَ وَ أُولِی الْأَمْرِ مِنْکُمْ فَإِنْ تَنازَعْتُمْ فِی شَیْ&rlm;ءٍ فَرُدُّوهُ إِلَى اللَّهِ وَ الرَّسُولِ ...&quot;</p>\r\n\r\n<p>\r\n	[12] &Acirc;li İmran, 31. &laquo;قُلْ إِنْ کُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِی یُحْبِبْکُمُ اللَّهُ...&quot;</p>\r\n\r\n<p>\r\n	[13] Ahzab, 21. &laquo;لقد کان لَکُمْ فِی رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ&quot;&raquo;</p>\r\n\r\n<p>\r\n	[14] Menabi&rsquo; İ&ccedil;tihad Ez Didgah-ı Mezahib-i İslam&icirc;, c. 1, s. 78, &ldquo;el-Madhal lil-Fıkhıli&rsquo;l-İslam&icirc;&rdquo; s. 225&rsquo;ten iktibas edilmiştir.</p>\r\n\r\n<p>\r\n	[15] Menabi&rsquo; İ&ccedil;tihad Ez Didgah-ı Mezahib-i İslam&icirc;, c. 1, s. 78.</p>\r\n\r\n<p>\r\n	[16] a.g.e. &Ouml;mer Abdullah, Selm&uuml;&rsquo;l-Vusul İla İlmi&rsquo;l-Usul, s. 261&rsquo;den alıntılanmıştır.</p>\r\n\r\n<p>\r\n	[17]Bakara, 43. &laquo; وَ أَقِیمُوا الصَّلاةَ&quot;..&raquo;</p>\r\n\r\n<p>\r\n	[18] a.g.e. &laquo;وَ آتُوا الزَّکاةَ&raquo;</p>\r\n\r\n<p>\r\n	[19] Menabi&rsquo; İ&ccedil;tihad Ez Didgah-ı Mezahib-i İslam&icirc;, c. 1, s. 80.</p>\r\n','Şia ve Ehli S&uuml;nnet mensubu usul bilginleri, s&uuml;nnetin Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) s&ouml;z, davranış ve onaylaması olduğu hususunda hemfikirdir. Şia, s&uuml;nnetin imamların (a.s) s&ouml;z, davranış ve onaylamasını da kapsadığına inanır. Bu y&uuml;zden imamet n&uuml;b&uuml;vvetin boylamındadır ve Peygamber (a.s) ile imamların s&ouml;z, davranış ve onaylaması arasında bir fark bulunmamaktadır. Şia&rsquo;nın g&ouml;r&uuml;ş&uuml;nde Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) s&uuml;nneti, ortaya &ccedil;ıkan hadise, olay ve konularla ilgili şer&icirc; h&uuml;k&uuml;mleri &ouml;ğrenmenin kaynak ve temellerinden biri olması gibi, masum imaların (a.s) s&uuml;nneti de bilgi kaynaklarından biri sayılır. Şehid Mutahhari ş&ouml;yle demektedir: S&uuml;nnetin zahirinin kanıt olduğu hususunda hi&ccedil; kimsenin bir itirazı yoktur. Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) s&uuml;nnetinin kanıt/h&uuml;ccet olduğunu ispatlamak i&ccedil;in bir takım delillere başvurulmuştur ve bunların bazıları şunlardır:\r\n\r\n\r\n	1. Kur&rsquo;an Nasları:\r\n\r\n\r\n	A. &ldquo;Peygamber size ne verdiyse onu alın, neyi de size yasak ettiyse ondan vazge&ccedil;in.&rdquo;\r\n\r\n\r\n	B. &ldquo;O, nefis arzusu ile konuşmaz.&rdquo;\r\n\r\n\r\n	&ldquo;(Size okuduğu) Kur&#39;an ancak kendisine bildirilen bir vahiydir.&rdquo;\r\n\r\n\r\n	C. Ahzab Suresi: &ldquo;Andolsun, Allah&rsquo;ın Resul&uuml;nde sizin i&ccedil;in; Allah&rsquo;a ve ahiret g&uuml;n&uuml;ne kavuşmayı uman, Allah&rsquo;ı &ccedil;ok zikreden kimseler i&ccedil;in g&uuml;zel bir &ouml;rnek vardır.&rdquo;\r\n\r\n\r\n	2. Hadisler\r\n\r\n\r\n	Y&uuml;ce Peygamber (s.a.a) veda haccında ş&ouml;yle buyurmuştur: &ldquo;Ben size iki değerli şey bırakıyorum, bu iki şeye sarıldığınız m&uuml;ddet&ccedil;e sapmayacaksınız. Bu iki şey, Allah&rsquo;ın kitabı ve Ehli Beytimdir. Bu iki şey havuzda bana ulaşıncaya dek birbirinden ayrılmaz.&rdquo;[i] Bu hadis s&uuml;nnetin kanıt ve muteber olduğunun g&ouml;stergesidir.\r\n\r\n\r\n	3. Akl&icirc; Delil\r\n\r\n\r\n	Akl&icirc; delilden maksat, &ouml;zellikle Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) masum olduğuna ve onun gaflet, hata ve unutmaya maruz kalmasının m&uuml;mk&uuml;n olmadığına delalet eden delillerdir; zira bu hususlara iman etmek, y&uuml;k&uuml;ml&uuml;n&uuml;n Allah Resul&uuml;&rsquo;n&uuml;n t&uuml;m amel ve s&ouml;zlerinin şeriatla bağdaştığına ve diğer şahıslar i&ccedil;in &ouml;l&ccedil;&uuml; ve h&uuml;ccet olabileceğine kesin olarak inanmasına neden olur. Bu akl&icirc; delil, Allah Resul&uuml;&rsquo;n&uuml;n s&uuml;nnetinin muteber olduğunu kanıtlamak &uuml;zere &ouml;ne s&uuml;r&uuml;len en sağlam delildir. Bu esasla Allah Resul&uuml; (s.a.a) ve masum imamların (a.s) s&uuml;nneti, tıpkı Y&uuml;ce Allah&rsquo;ın kelamı gibi insan hayatının t&uuml;m alanlarında muteberdir ve d&uuml;nyev&icirc; ile din&icirc; veya uhrev&icirc; hususlar arasında hi&ccedil;bir fark bulunmamaktadır. Elbette biz Peygamber (s.a.a) ve masum imamların (a.s) şahs&icirc; fiillerine uyma hususunda y&uuml;k&uuml;ml&uuml; değiliz. &Ouml;rneğin eğer Peygamber-i Ekrem (s.a.a) estere biniyorduysa, bu bizim de estere binmemiz gerektiğine delil teşkil etmez. Aynı şekilde Peygambere (s.a.a) &ouml;zg&uuml; hususlarda da kendisine tabi olma y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml; taşımayız. &Ouml;rneğin Peygamber-i Ekrem (s.a.a) bazı nedenlerden &ouml;t&uuml;r&uuml; d&ouml;rtten fazla kadınla evlenmiştir, ama diğer M&uuml;sl&uuml;manların b&ouml;yle bir se&ccedil;im hakkı yoktur ve bu aziz İslam Peygamberine (s.a.a) &ouml;zg&uuml; hususlardandır.\r\n	--------------\r\n	[i] Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c. 2, s. bap. 14, s. 100, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, 1404,\r\n\r\n\r\n	إ ِنِّی تَارِکٌ فِیکُمُ الثَّقَلَیْنِ مَا إِنْ تَمَسَّکْتُمْ بِهِمَا لَنْ تَضِلُّوا بَعْدِی کِتَابَ اللَّهِ وَ عِتْرَتِی أَهْلَ بَیْتِی وَ إِنَّهُمَا لَنْ یَفْتَرِقَا حَتَّى یَرِدَا عَلَیَّ الْحَوْضَ','S&uuml;nnet s&ouml;zl&uuml;kte insanların takip ettiği ve kendileri i&ccedil;in adet şeklini alan iyi veya k&ouml;t&uuml; y&ouml;nteme denir. Bu manayı Allame Firuzabadi Kamusu&rsquo;l-Muhit, İsmail b. Hemad Cevheri Sıhahu&rsquo;l-L&uuml;gat ve İbn. Esir Nihaye&rsquo;de zikretmiştir. Hakeza bu manayı Allame Muhammed b. Ali Corcani &ldquo;Tarifat&rdquo;&rsquo;ta s&uuml;nnetin manası olarak dile getirmiş ve ş&ouml;yle demiştir: S&uuml;nnet kavramı s&ouml;zl&uuml;kte iyi veya k&ouml;t&uuml; yol manasındadır.[1] S&uuml;nnet fakihlerin ıstılahında bidatin karşısında yer alır. Bidat, şeriat usulleriyle &ccedil;elişen ve şer&icirc; delil olmaksızın &ouml;ne s&uuml;r&uuml;len her h&uuml;kme denir. S&uuml;nnet ise şeriat ve şer&icirc; delile dayandırılan h&uuml;kme denir.[2] Kelam ilminde s&uuml;nnet kavramı iki ıstılaha sahiptir.\r\n\r\n\r\n	A. Birincisi fakihlerden s&uuml;nnetin manası hakkında nakledilen manadır.\r\n\r\n\r\n	B. İkinci manası ise m&uuml;stehap ile eşanlamlıdır. Yani terk etmektense yapılmasının tercih edildiği ve yapılmamasının yasak olmadığı amele denir. Şia ve Ehli S&uuml;nnet mensubu usul bilginleri, s&uuml;nnetin Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) s&ouml;z, davranış ve onaylaması olduğu hususunda hemfikirdir. Şia, s&uuml;nnetin imamların (a.s) s&ouml;z, davranış ve onaylamasını da kapsadığına inanır. Bu y&uuml;zden imamet n&uuml;b&uuml;vvetin boylamındadır ve Peygamber (a.s) ile imamların s&ouml;z, davranış ve a&ccedil;ıklaması arasında bir fark bulunmamaktadır. İmam ile peygamber arasındaki tek fark, imamlara nazil olmayan vahiy meselesindedir. İmamlar hakikatlerin ilham edilmesi yoluyla şeriatı kavramakta ve a&ccedil;ıklamaktaydılar. Nitekim İslam Peygamberinin de vahiy dışındaki konularda ilahi ilham ile amel ettiğine inanmaktayız ve bu y&uuml;zden kendisi &ldquo;&ouml;rnek&rdquo; ve &ldquo;itaat edilmesi gereken&rdquo; biri olarak tanıtılmıştır. Şia&rsquo;nın g&ouml;r&uuml;ş&uuml;nde Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) s&uuml;nneti, ortaya &ccedil;ıkan hadise, olay ve konularla ilgili şer&icirc; h&uuml;k&uuml;mleri &ouml;ğrenmenin kaynak ve temellerinden biri olması gibi, masum imaların (a.s) s&uuml;nneti de bilgi kaynaklarından biri sayılır.[3]\r\n\r\n\r\n	S&uuml;nnetin Kanıtsallık Ve İtibarı\r\n\r\n\r\n	S&uuml;nnetin s&ouml;zl&uuml;k ve ıstılah manasını a&ccedil;ıkladıktan sonra, onun değeri, itibarı ve kanıtsallığı hakkında s&ouml;z s&ouml;ylemek i&ccedil;in bir altyapı oluşmuş bulunmaktadır. Şehid Mutahhari ş&ouml;yle demektedir: S&uuml;nnetin zahirinin kanıt olduğu hususunda hi&ccedil; kimsenin bir itirazı yoktur. Ama Peygamber veya imamların s&ouml;z veya fiil veyahut onaylamasını yansıtan haber ve rivayetler anlamındaki s&uuml;nnet hakkında usulc&uuml;lerin &uuml;zerinde durduğu iki &ouml;nemli konu bulunmaktadır. Birincisi, &ldquo;bir haberin&rdquo; kanıtsallığı, ikincisi ise haber ve rivayetlerin &ccedil;elişik olması meselesidir. Bu y&uuml;zden usul ilminde biri &ldquo;bir haber&rdquo; ve diğeri ise &ldquo;taad&uuml;l ve teracih&rdquo; adında &ouml;nemli ve detaylı iki fasıl tedvin edilmiştir.[4] Elbette s&uuml;nnetin itibar ve kanıtsallığı daha ilk baştan delil taşımalıdır; zira Peygamber (s.a.a) insan olarak Allah&rsquo;ın diğer kulları gibi bir kuldur. De ki &ldquo;Ben sizin gibi bir insanım&hellip;&rdquo;[5] Onun s&ouml;z, amel ve onaylamasının diğer insanlar i&ccedil;in &ouml;rnek, numune ve pusula olması şer&icirc; ve akl&icirc; delile ihtiya&ccedil; duymaktadır. Bilimsel deyimle bu husustaki ilk esas, kanıtsallığın bulunmayışıdır ve onun kanıtsallığının ispat edilmeye ve delile gerek duymasıdır. S&ouml;z, fiil ve onaylamayı kapsayan s&uuml;nnetin itibar ve kanıtsallığı ispatlanmaya ihtiya&ccedil; duysa da Kur&rsquo;an nasları g&ouml;z &ouml;n&uuml;nde bulundurulduğunda bu zor bir iş değildir ve detaylı bir bahse gerek duymamaktadır; &ccedil;&uuml;nk&uuml; M&uuml;sl&uuml;man d&uuml;ş&uuml;n&uuml;rler bunu rahat&ccedil;a kabul etmişlerdir. Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) s&uuml;nnetinin kanıt/h&uuml;ccet olduğunu ispatlamak i&ccedil;in bir takım delillere başvurulmuştur ve bunların bazıları şunlardır:\r\n\r\n\r\n	1. Kur&rsquo;an Nasları:\r\n\r\n\r\n	A. &ldquo;Peygamber size ne verdiyse onu alın, neyi de size yasak ettiyse ondan vazge&ccedil;in.&rdquo;[6]\r\n\r\n\r\n	B. &ldquo;O, nefis arzusu ile konuşmaz.(Size okuduğu) Kur&#39;an ancak kendisine bildirilen bir vahiydir.&rdquo;[7]\r\n\r\n\r\n	C. &ldquo;&hellip;Ben sadece, bana g&ouml;nderilen vahye uyuyorum&hellip;&rdquo;[8]\r\n\r\n\r\n	D. Bir&ccedil;ok ayette Allah Resul&uuml;&rsquo;ne (s.a.a) itaat etmek ve uymak gerekli sayılmıştır. &Ouml;rnek olarak birka&ccedil; ayete işaret ediyoruz: &ldquo;Biz her peygamberi sırf, Allah&rsquo;ın izni ile itaat edilmek &uuml;zere g&ouml;nderdik.&rdquo;[9] &ldquo;Allah ve Res&ucirc;l&uuml; bir iş hakkında h&uuml;k&uuml;m verdikleri zaman, hi&ccedil;bir m&uuml;min erkek ve hi&ccedil;bir m&uuml;min kadın i&ccedil;in kendi işleri konusunda tercih kullanma hakları yoktur&hellip;&rdquo;[10] &ldquo;Ey iman edenler, Allah&#39;a itaat edin; el&ccedil;iye itaat edin ve sizden olan emir sahiplerine de&hellip;&rdquo;[11] &ldquo;De ki: Eğer Allah&rsquo;ı seviyorsanız bana uyun ki, Allah da sizi sevsin&hellip;&rdquo;[12] &ldquo;Her kim peygambere itaat ederse, Allah&rsquo;a itaat etmiş olur&hellip;&rdquo; Bu ayetler k&uuml;lliyatından istifade edildiği &uuml;zere, ilahi buyruk ile Peygamberin (s.a.a) emir ve yasakları istisnasız kabul edilmelidir; zira Peygamber Allah&rsquo;ın buyruğu dışında bir şey s&ouml;ylememektedir, b&uuml;t&uuml;n peygamberlere Allah&rsquo;ın izniyle itaat edilmiştir ve hi&ccedil;bir m&uuml;min Allah ve resul&uuml;n&uuml;n yargısını g&ouml;rmezlikten gelemez. Allah Resul&uuml;&rsquo;ne (s.a.a) itaat etmek, Allah&rsquo;a itaat etmenin uzantısındadır. İnsanlar d&uuml;nyev&icirc;, uhrev&icirc; ve din&icirc; t&uuml;m hususlarda Allah&rsquo;a itaat etmekle m&uuml;kellef oldukları gibi, Allah Resul&uuml;&rsquo;ne de itaat etmekle y&uuml;k&uuml;ml&uuml; kılınmışlardır. Bu esasla, Allah Resul&uuml;&rsquo;ne (s.a.a) itaat etmek ger&ccedil;ekte Allah&rsquo;a itaat etmektir ve Allah&rsquo;a yakınlaşmak i&ccedil;in O&rsquo;nun peygamberine (s.a.a) uymak gerekir. Her ne kadar yukarıdaki ayetler, sadece s&ouml;z&uuml;n ve mefhumun kanıtsallığını yansıtsa da onların genelinden Allah Resul&uuml;&rsquo;ne itaat etme ve uymanın gereklilik arz ettiği ve onun hayatın hem d&uuml;nyev&icirc;, hem uhrev&icirc; ve hem de din&icirc; t&uuml;m alanlarında &ouml;rnek ve numune olduğu anlaşılmaktadır. &ldquo;Andolsun, Allah&rsquo;ın Resul&uuml;nde sizin i&ccedil;in; Allah&rsquo;a ve ahiret g&uuml;n&uuml;ne kavuşmayı uman, Allah&rsquo;ı &ccedil;ok zikreden kimseler i&ccedil;in g&uuml;zel bir &ouml;rnek vardır.&rdquo;[13]\r\n\r\n\r\n	2. Hadisler\r\n\r\n\r\n	Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) s&uuml;nnetinin muteber ve kanıtsallığını ispat etmek i&ccedil;in bazı hadislere de isnatta bulunulmuştur. &ldquo;el-Madhalu&rsquo;l-Fıkhu&rsquo;l-İslam&icirc;&rdquo; kitabında ş&ouml;yle yer almaktadır: Y&uuml;ce Peygamber (s.a.a) veda haccında ş&ouml;yle buyurmuştur: &ldquo;Ben size iki değerli şey bırakıyorum, bu iki şeye sarıldığınız m&uuml;ddet&ccedil;e sapmayacaksınız. Bu iki şey, Allah&rsquo;ın kitabı ve Ehli Beytimdir. Bu iki şey havuzda bana ulaşıncaya dek birbirinden ayrılmaz.&rdquo; Bu hadis s&uuml;nnetin kanıtsallık ve muteber oluşuna delalet etmektedir.[14] Aynı şekilde Muaz b. Cebel&rsquo;in hadisi de s&uuml;nnetin muteber oluşunu yansıtmaktadır; zira Peygamber (s.a.a) kendisine nasıl h&uuml;kmediyorsun diye sorduğunda, o Allah&rsquo;ın kitabıyla h&uuml;kmediyorum ve onda h&uuml;k&uuml;m bulmadığımda da Allah Resul&uuml;&rsquo;n&uuml;n s&uuml;nnetiyle h&uuml;kmediyorum, diye cevap vermiş ve Peygamber onu bundan men etmemiş, bilakis kendisinin amelini imzalamış ve onaylamıştır.[15] &Ouml;mer Abdullah kendi kitabında yer aldığı &uuml;zere ş&ouml;yle s&ouml;ylemektedir: S&uuml;nnet, şeriatın delil ve kaynağı olarak karar kılınmıştır ve Muaz b. Cebel hadisi bunu yansıtmaktadır.[16]\r\n\r\n\r\n	3. Akl&icirc; Delil\r\n\r\n\r\n	Akl&icirc; delilden maksat, &ouml;zellikle Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) masum olduğuna ve onun gaflet, hata ve unutmaya maruz kalmasının m&uuml;mk&uuml;n olmadığına delalet eden delillerdir; zira bu hususlara iman etmek, y&uuml;k&uuml;ml&uuml;n&uuml;n Allah Resul&uuml;&rsquo;n&uuml;n t&uuml;m amel ve s&ouml;zlerinin şeriatla bağdaştığına ve diğer şahıslar i&ccedil;in &ouml;l&ccedil;&uuml; ve h&uuml;ccet olabileceğine kesin olarak inanmasına neden olur. Bu akl&icirc; delil, Allah Resul&uuml;&rsquo;n&uuml;n s&uuml;nnetinin muteber olduğunu kanıtlamak &uuml;zere &ouml;ne s&uuml;r&uuml;len en sağlam delildir. Her hal&uuml;karda, ameli a&ccedil;ılardan s&uuml;nneti kabul etmekten başka bir &ccedil;are bulunmamaktadır; zira Allah Resul&uuml;&rsquo;n&uuml;n s&uuml;nneti itibardan yoksun olursa, Allah&rsquo;ın kitabından faydalanmak ve İslam&icirc; h&uuml;k&uuml;mleri elde etme yolu &ccedil;ok sınırlı ve mahdut olacaktır ve din&icirc;, ilm&icirc; ve i&ccedil;tima&icirc; meselelerin bir&ccedil;ok boyutunda &ccedil;ıkmaza girecek ve &ccedil;&ouml;z&uuml;ms&uuml;zl&uuml;kle karşılaşacağız. &Ccedil;&uuml;nk&uuml; Kur&rsquo;an&rsquo;da genellikle h&uuml;k&uuml;mlerin t&uuml;mel &ouml;zellikleri ve usulleri beyan edilmiş ve h&uuml;k&uuml;mlerin detay ve ayrıntıları s&uuml;nnete bırakılmıştır. Kur&rsquo;an h&uuml;km&uuml;n teşri esasını beyan etme konumundadır, h&uuml;k&uuml;m ve mevzunun t&uuml;m detay ve &ouml;zelliklerini a&ccedil;ıklama konumunda değildir. Bu yolla s&uuml;nnetin zorunluluk, kanıtsallık ve itibarını ispat etmenin bir t&uuml;r akl&icirc; istidlal olması da dikkate değerdir. Fıkıh ve İslam &ouml;ğretilerindeki bunun &ouml;rneklerine daha fazla dikkat ve m&uuml;racaat etmeyle g&uuml;c&uuml; daha a&ccedil;ığa kavuşmaktadır. &Ouml;rneğin Kur&rsquo;an&rsquo;da namaz hakkında sadece &ldquo;namaz kılınız&rdquo;[17] diye buyrulmaktadır, eğer s&uuml;nnete g&uuml;venilmezse, asla onun nitelik, şart, c&uuml;z ve engelleri tanınamaz. Veya zek&acirc;t hakkında Kur&rsquo;an &ldquo;zek&acirc;t veriniz&rdquo;[18] diye buyurmaktadır. Aynı şekilde bu konuda da s&uuml;nnete m&uuml;racaat edilmezse, onun &ouml;zellik ve detayları m&uuml;phem ve muğl&acirc;k kalacaktır. Bu, fıkhın t&uuml;m baplarında istisnasız olarak g&ouml;zlemlenen bir realitedir. Bu sebeple Peygamberin (s.a.a) s&uuml;nnetinin muteber olmadığını ileri s&uuml;ren g&ouml;r&uuml;ş&uuml;n dinin y&uuml;r&uuml;rl&uuml;kten kalkmasını ve şeriat kanunlarının zedelenmesini gerektireceğini belirtmek gerekir. Bu ise Allah&rsquo;ın hikmetiyle bağdaşmamaktadır. Bazı bilginlerin Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) s&uuml;nnetinin kanıtsallık ve itibarını dinin zorunluluklarından saymış olmaları bu esasladır.[19] &nbsp;\r\n	----------------\r\n\r\n\r\n	[1] Cennati, Muhammed İbrahim, Menabi&rsquo; İ&ccedil;tihad Ez Didgah-ı Mezahib-i İslam&icirc;, c. 1, s. 74.\r\n\r\n\r\n	[2] a.g.e. s. 75.\r\n\r\n\r\n	[3] a.g.e. s. 76.\r\n\r\n\r\n	[4] Mecmua-i Asar-ı Şehid Mutahhari, c. 20, s. 41.\r\n\r\n\r\n	[5] Kehf, 110.\r\n\r\n\r\n	[6] Haşr, 7. &laquo;وَ ما آتاکُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاکُمْ عَنْهُ فَانْتَهُوا&raquo;\r\n\r\n\r\n	[7] Necm, 3 ve 4. &laquo;وَ ما یَنْطِقُ عَنِ الْهَوى&rlm;، إِنْ هُوَ إِلَّا وَحْیٌ یُوحى&raquo;\r\n\r\n\r\n	[8] En&rsquo;am, 50. &laquo;...إِنْ أَتَّبِعُ إِلَّا ما یُوحى&rlm; إِلَیَّ&quot;...&raquo;\r\n\r\n\r\n	[9] Nisa, 64. &laquo;وَ ما أَرْسَلْنا مِنْ رَسُولٍ إِلَّا لِیُطاعَ بِإِذْنِ اللَّهِ...&raquo;\r\n\r\n\r\n	[10] Ahzab, 36. وَ ما کانَ لِمُؤْمِنٍ وَ لا مُؤْمِنَةٍ إِذا قَضَى اللَّهُ وَ رَسُولُهُ أَمْراً أَنْ یَکُونَ لَهُمُ الْخِیَرَةُ مِنْ أَمْرِهِمْ...&raquo;\r\n\r\n\r\n	[11] Nisa, 59. &laquo; یا أَیُّهَا الَّذِینَ آمَنُوا أَطِیعُوا اللَّهَ وَ أَطِیعُوا الرَّسُولَ وَ أُولِی الْأَمْرِ مِنْکُمْ فَإِنْ تَنازَعْتُمْ فِی شَیْ&rlm;ءٍ فَرُدُّوهُ إِلَى اللَّهِ وَ الرَّسُولِ ...&quot;\r\n\r\n\r\n	[12] &Acirc;li İmran, 31. &laquo;قُلْ إِنْ کُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِی یُحْبِبْکُمُ اللَّهُ...&quot;\r\n\r\n\r\n	[13] Ahzab, 21. &laquo;لقد کان لَکُمْ فِی رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ&quot;&raquo;\r\n\r\n\r\n	[14] Menabi&rsquo; İ&ccedil;tihad Ez Didgah-ı Mezahib-i İslam&icirc;, c. 1, s. 78, &ldquo;el-Madhal lil-Fıkhıli&rsquo;l-İslam&icirc;&rdquo; s. 225&rsquo;ten iktibas edilmiştir.\r\n\r\n\r\n	[15] Menabi&rsquo; İ&ccedil;tihad Ez Didgah-ı Mezahib-i İslam&icirc;, c. 1, s. 78.\r\n\r\n\r\n	[16] a.g.e. &Ouml;mer Abdullah, Selm&uuml;&rsquo;l-Vusul İla İlmi&rsquo;l-Usul, s. 261&rsquo;den alıntılanmıştır.\r\n\r\n\r\n	[17]Bakara, 43. &laquo; وَ أَقِیمُوا الصَّلاةَ&quot;..&raquo;\r\n\r\n\r\n	[18] a.g.e. &laquo;وَ آتُوا الزَّکاةَ&raquo;\r\n\r\n\r\n	[19] Menabi&rsquo; İ&ccedil;tihad Ez Didgah-ı Mezahib-i İslam&icirc;, c. 1, s. 80.'),(612,'tr633','<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Yemen&rsquo;in <i>Naha</i> ve <i>Mizhac</i> kabilelerinden olan Malik Eşter&rsquo;in ecdadının muvahhid olması hususunda muteber tarih ve siret kitaplarında, Yemen&rsquo;de bu kabilenin İslama girmekte &ouml;nc&uuml; olmasının dışında bir şey zikredilememiştir.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Malik Eşter&rsquo;in İshak ve İbrahim adında iki oğlu vardı. İshak, Kerbela&rsquo;da İmam H&uuml;seyin&rsquo;in (a.s) yaranlarından olup, İmamın yolunda şehid olmuştur. İbrahim ise Muhtar Sakafi&rsquo;nin kıyamına katılmış, ordunun &uuml;st d&uuml;zey komutanlarından biri olarak g&ouml;revini en g&uuml;zel şekilde yerine getirmiş ve İbn-i Ziyad gibi İmam H&uuml;seyin&rsquo;in (a.s) bir&ccedil;ok katilini &ouml;ld&uuml;rm&uuml;şt&uuml;r. Tarih kitaplarında İbrahim&rsquo;in, Numan, Malik, Muhammed, Kasım ve Havlan adında beş oğlu olduğu yazılıdır. Onlardan Muhammed ve Kasım hadis rivayet ederlerdi.</span></p>\r\n','<p>\r\n	Malik b. el-Haris b. Abd-u Yağus b. Seleme b. Rabia b. el-Haris b. Harime b. Saad b. Malik b. en-Naha, Yemen&rsquo;in asil ve değerli kabilesi olan Naha ve Mizhac kabilelerinden gelmektedir.[1] O cahiliyet d&ouml;neminde yani İslamdan &ouml;nce d&uuml;nyaya geldi.[2] Onun ve kabilesinin hangi inanca sahip olduğu, ne zaman M&uuml;sl&uuml;man oldukları hakkında tarih kitaplarında herhangi bir şey bulunmadığı gibi, bu konuda hadis veya benzeri bir şey de yoktur.[3] Bazıları, Yemen&rsquo;in Naha, Mizhac, Hemdan gibi b&uuml;y&uuml;k kabilelerinin, hicretin 10. yılında İmam Ali&rsquo;nin (a.s) Peygamberimizin (s.a.a) emriyle Yemen&rsquo;e gittikten sonra grup grup İslama girerek M&uuml;sl&uuml;man oldukları ihtimalini vermişlerdir.[4]</p>\r\n\r\n<p>\r\n	Arapların bu asil ailesi, Ebubekr&rsquo;in halifeliği d&ouml;neminde Şam&rsquo;a, ardından K&uuml;fe&rsquo;ye yerleşmiş ve zamanla b&uuml;y&uuml;k bir kabile haline gelmişlerdir. Malik&rsquo;in soyundan Ben&icirc; Malik, Ben&icirc; İbrahim vs. &ouml;nemli nesiller gelmiştir. Şu anda Irak&rsquo;ta Al-&icirc; Kaşifu&rsquo;l Ğıta, Al-&icirc; Şeyh Rıza gibi aileler Malik Eşter&rsquo;in soyundan gelmekteler.</p>\r\n\r\n<p>\r\n	Tarihlerde Malik Eşter&rsquo;in İshak ve İbrahim adında iki oğlunun olduğu yazılıdır. İshak, Kerbela&rsquo;da İmam H&uuml;seyin&rsquo;in vefalı yaranlarından olup, Habib b. Mezahir&rsquo;den sonra savaş meydanına giderek y&uuml;ce şehadet makamına ulaştı.[5] Malik&rsquo;in diğer oğlu İbrahim ise, meydanların cesur ve korkusuz adamıydı. O, Ehl-i Beyt&rsquo;in dostlarından olup sağlam bir Şii inancına sahipti. Ruh ve ahlaki yapısı hatta fiziki ve y&uuml;z tipi de tamamen babası Malik&rsquo;e benziyordu.[6] Ehl-i S&uuml;nnet&rsquo;in siret yazarlarından Zehebi, onun hakkında ş&ouml;yle yazar: &lsquo;İbrahim, babası gibi kahraman, b&uuml;y&uuml;k ve fazilet sahibiydi.&rsquo;[7]</p>\r\n\r\n<p>\r\n	İbrahim, Muhtar Sakafi&rsquo;inin kıyamına katılıp, ordunun &uuml;st d&uuml;zey komutanlarından biri oldu. Eşsiz cesaret ve korkusuzluğuyla Ehl-i Beyt&rsquo;in d&uuml;şmanlarını mağlup ederek İmam H&uuml;seyin&rsquo;in (a.s) katillerinden bir &ccedil;oğuna hakettikleri cezayı vermişti. O, hicri 67 yılının muharrem ayının 10&rsquo;unda İbn-i Ziyad&rsquo;ı cehenneme yolladı.[8]</p>\r\n\r\n<p>\r\n	Tarih kitaplarında İbrahim&rsquo;in, Numan, Malik, Muhammed, Kasım ve Havlan adında beş oğlu olduğu yazılıdır. Onlardan Muhammed ve Kasım hadis rivayet ederlerdi...[9]</p>\r\n\r\n<p>\r\n	Daha fazla bilgi i&ccedil;in bak: Emin, Seyyid Muhsin, A&rsquo;yanu&rsquo;ş-Şia, c.2, s.200, Daru&rsquo;t-Taaruf Li&rsquo;l-Matbuat, Beyrut, H.K.1406.</p>\r\n\r\n<p>\r\n	&nbsp;----------</p>\r\n\r\n<p>\r\n	<br />\r\n	[1] -el-A&rsquo;lemi el-Hairi, Muhammed H&uuml;seyin, Dairetu&rsquo;l-Maarif-iş-Şiati&rsquo;l-Amme, c.16, s.40, 2. Baskı, M&uuml;esseset&uuml;&rsquo;l-A&rsquo;lemi Li&rsquo;l-Matbuat, Beyrut, 1413; el-Emin, Seyyid Muhsin, A&rsquo;yanu&rsquo;ş-Şia, c.9, s.38, Daru&rsquo;t-Taaruf Li&rsquo;l-Matbuat, Beyrut, 1403; el-Attar, Kays, Malik Eşter, Hitabuhu ve Arauhu, s.13, 1. Baskı, M&uuml;esseset&uuml;&rsquo;l-Fikri&rsquo;l-İslami, İran, 1412.</p>\r\n\r\n<p>\r\n	[2] -ez-Zekeli, Hayruddin, el-A&rsquo;lam, c.5, s.259, 5. Baskı, Daru&rsquo;l-İlm, Beyrut (Bi Ta)</p>\r\n\r\n<p>\r\n	[3] -el-Hekim, es-Seyyid Muhammed Rıza, Malik Eşter, s.33, 1. Baskı, el-Mektebetu&rsquo;l-Haydariyye, Kum, 1427.</p>\r\n\r\n<p>\r\n	[4] -Muhammedi Reyşehri, Muhammed, Malik Eşter, s.19, 2. Baskı, İntişarat-ı Peyam-ı Azadi, Tahran, 1372.</p>\r\n\r\n<p>\r\n	[5] -Muhammedi Reyşehri, Muhammed, a.g.e, s.188.</p>\r\n\r\n<p>\r\n	[6] -el-A&rsquo;lemi el-Hairi, Muhammed H&uuml;seyin, a.g.e, c.2, s.131.</p>\r\n\r\n<p>\r\n	[7] -Zehebi, Siyer-u A&rsquo;lami&rsquo;n-Nubela, c.4, s.35, 9. Baskı, M&uuml;esseset&uuml;&rsquo;r-Risale, Beyrut, 1413.</p>\r\n\r\n<p>\r\n	[8] -İbn-i Esir, el-Kamil Fi&rsquo;t Tarih, c.4, 264, Nazari M&uuml;nferid, Ali, Kıssay-ı Kerbela, s.670&rsquo;den nakledilmiştir (6. Baskı, İntişarat-ı Surur, Kum, 1379.)</p>\r\n\r\n<p>\r\n	[9] -Bkz: M. Mahmud, Tahkik-i Der Zendeginame-i Malik Eşter, Ruzaname-i Risalet, Sayı:6054, 16.10.1385.</p>\r\n','Yemen&rsquo;in Naha ve Mizhac kabilelerinden olan Malik Eşter&rsquo;in ecdadının muvahhid olması hususunda muteber tarih ve siret kitaplarında, Yemen&rsquo;de bu kabilenin İslama girmekte &ouml;nc&uuml; olmasının dışında bir şey zikredilememiştir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Malik Eşter&rsquo;in İshak ve İbrahim adında iki oğlu vardı. İshak, Kerbela&rsquo;da İmam H&uuml;seyin&rsquo;in (a.s) yaranlarından olup, İmamın yolunda şehid olmuştur. İbrahim ise Muhtar Sakafi&rsquo;nin kıyamına katılmış, ordunun &uuml;st d&uuml;zey komutanlarından biri olarak g&ouml;revini en g&uuml;zel şekilde yerine getirmiş ve İbn-i Ziyad gibi İmam H&uuml;seyin&rsquo;in (a.s) bir&ccedil;ok katilini &ouml;ld&uuml;rm&uuml;şt&uuml;r. Tarih kitaplarında İbrahim&rsquo;in, Numan, Malik, Muhammed, Kasım ve Havlan adında beş oğlu olduğu yazılıdır. Onlardan Muhammed ve Kasım hadis rivayet ederlerdi.','Malik b. el-Haris b. Abd-u Yağus b. Seleme b. Rabia b. el-Haris b. Harime b. Saad b. Malik b. en-Naha, Yemen&rsquo;in asil ve değerli kabilesi olan Naha ve Mizhac kabilelerinden gelmektedir.[1] O cahiliyet d&ouml;neminde yani İslamdan &ouml;nce d&uuml;nyaya geldi.[2] Onun ve kabilesinin hangi inanca sahip olduğu, ne zaman M&uuml;sl&uuml;man oldukları hakkında tarih kitaplarında herhangi bir şey bulunmadığı gibi, bu konuda hadis veya benzeri bir şey de yoktur.[3] Bazıları, Yemen&rsquo;in Naha, Mizhac, Hemdan gibi b&uuml;y&uuml;k kabilelerinin, hicretin 10. yılında İmam Ali&rsquo;nin (a.s) Peygamberimizin (s.a.a) emriyle Yemen&rsquo;e gittikten sonra grup grup İslama girerek M&uuml;sl&uuml;man oldukları ihtimalini vermişlerdir.[4]\r\n\r\n\r\n	Arapların bu asil ailesi, Ebubekr&rsquo;in halifeliği d&ouml;neminde Şam&rsquo;a, ardından K&uuml;fe&rsquo;ye yerleşmiş ve zamanla b&uuml;y&uuml;k bir kabile haline gelmişlerdir. Malik&rsquo;in soyundan Ben&icirc; Malik, Ben&icirc; İbrahim vs. &ouml;nemli nesiller gelmiştir. Şu anda Irak&rsquo;ta Al-&icirc; Kaşifu&rsquo;l Ğıta, Al-&icirc; Şeyh Rıza gibi aileler Malik Eşter&rsquo;in soyundan gelmekteler.\r\n\r\n\r\n	Tarihlerde Malik Eşter&rsquo;in İshak ve İbrahim adında iki oğlunun olduğu yazılıdır. İshak, Kerbela&rsquo;da İmam H&uuml;seyin&rsquo;in vefalı yaranlarından olup, Habib b. Mezahir&rsquo;den sonra savaş meydanına giderek y&uuml;ce şehadet makamına ulaştı.[5] Malik&rsquo;in diğer oğlu İbrahim ise, meydanların cesur ve korkusuz adamıydı. O, Ehl-i Beyt&rsquo;in dostlarından olup sağlam bir Şii inancına sahipti. Ruh ve ahlaki yapısı hatta fiziki ve y&uuml;z tipi de tamamen babası Malik&rsquo;e benziyordu.[6] Ehl-i S&uuml;nnet&rsquo;in siret yazarlarından Zehebi, onun hakkında ş&ouml;yle yazar: &lsquo;İbrahim, babası gibi kahraman, b&uuml;y&uuml;k ve fazilet sahibiydi.&rsquo;[7]\r\n\r\n\r\n	İbrahim, Muhtar Sakafi&rsquo;inin kıyamına katılıp, ordunun &uuml;st d&uuml;zey komutanlarından biri oldu. Eşsiz cesaret ve korkusuzluğuyla Ehl-i Beyt&rsquo;in d&uuml;şmanlarını mağlup ederek İmam H&uuml;seyin&rsquo;in (a.s) katillerinden bir &ccedil;oğuna hakettikleri cezayı vermişti. O, hicri 67 yılının muharrem ayının 10&rsquo;unda İbn-i Ziyad&rsquo;ı cehenneme yolladı.[8]\r\n\r\n\r\n	Tarih kitaplarında İbrahim&rsquo;in, Numan, Malik, Muhammed, Kasım ve Havlan adında beş oğlu olduğu yazılıdır. Onlardan Muhammed ve Kasım hadis rivayet ederlerdi...[9]\r\n\r\n\r\n	Daha fazla bilgi i&ccedil;in bak: Emin, Seyyid Muhsin, A&rsquo;yanu&rsquo;ş-Şia, c.2, s.200, Daru&rsquo;t-Taaruf Li&rsquo;l-Matbuat, Beyrut, H.K.1406.\r\n\r\n\r\n	&nbsp;----------\r\n\r\n\r\n	\r\n	[1] -el-A&rsquo;lemi el-Hairi, Muhammed H&uuml;seyin, Dairetu&rsquo;l-Maarif-iş-Şiati&rsquo;l-Amme, c.16, s.40, 2. Baskı, M&uuml;esseset&uuml;&rsquo;l-A&rsquo;lemi Li&rsquo;l-Matbuat, Beyrut, 1413; el-Emin, Seyyid Muhsin, A&rsquo;yanu&rsquo;ş-Şia, c.9, s.38, Daru&rsquo;t-Taaruf Li&rsquo;l-Matbuat, Beyrut, 1403; el-Attar, Kays, Malik Eşter, Hitabuhu ve Arauhu, s.13, 1. Baskı, M&uuml;esseset&uuml;&rsquo;l-Fikri&rsquo;l-İslami, İran, 1412.\r\n\r\n\r\n	[2] -ez-Zekeli, Hayruddin, el-A&rsquo;lam, c.5, s.259, 5. Baskı, Daru&rsquo;l-İlm, Beyrut (Bi Ta)\r\n\r\n\r\n	[3] -el-Hekim, es-Seyyid Muhammed Rıza, Malik Eşter, s.33, 1. Baskı, el-Mektebetu&rsquo;l-Haydariyye, Kum, 1427.\r\n\r\n\r\n	[4] -Muhammedi Reyşehri, Muhammed, Malik Eşter, s.19, 2. Baskı, İntişarat-ı Peyam-ı Azadi, Tahran, 1372.\r\n\r\n\r\n	[5] -Muhammedi Reyşehri, Muhammed, a.g.e, s.188.\r\n\r\n\r\n	[6] -el-A&rsquo;lemi el-Hairi, Muhammed H&uuml;seyin, a.g.e, c.2, s.131.\r\n\r\n\r\n	[7] -Zehebi, Siyer-u A&rsquo;lami&rsquo;n-Nubela, c.4, s.35, 9. Baskı, M&uuml;esseset&uuml;&rsquo;r-Risale, Beyrut, 1413.\r\n\r\n\r\n	[8] -İbn-i Esir, el-Kamil Fi&rsquo;t Tarih, c.4, 264, Nazari M&uuml;nferid, Ali, Kıssay-ı Kerbela, s.670&rsquo;den nakledilmiştir (6. Baskı, İntişarat-ı Surur, Kum, 1379.)\r\n\r\n\r\n	[9] -Bkz: M. Mahmud, Tahkik-i Der Zendeginame-i Malik Eşter, Ruzaname-i Risalet, Sayı:6054, 16.10.1385.'),(613,'tr632','<p>\r\n	Maktel yazarları Hz. Seyyidi&rsquo;ş-Ş&uuml;heda&rsquo;nın atı (Z&uuml;lcenah) hakkında geniş bilgi vermemişlerdir. Onların &ccedil;oğunda ş&ouml;yle yazılıdır: İmam H&uuml;seyin&rsquo;in (a.s) atı, Onun şehadetinden sonra, yelesini İmamın (a.s) pak kanına teberr&uuml;k ettikten sonra kişneyerek &ccedil;adırlara gitti. Harem ehli Z&uuml;lcenah&rsquo;ın sesini duyunca &ccedil;adırlardan dışarı &ccedil;ıktılar. Onun &uuml;st&uuml;nde Seyyidi&rsquo;ş-Ş&uuml;heda&rsquo;nın olmadığını g&ouml;r&uuml;nce İmamın (a.s) şehid olduğunu anladılar.[1] Nasihu&rsquo;t Tavarih gibi sonradan yazılan bazı maktellerde atın, &ccedil;adırların &ouml;n&uuml;nde başını defalarca yere vurduğunu ve bunun neticesinde &ouml;ld&uuml;ğ&uuml;n&uuml; veya Fırat nehrine gidip kendisini suya atarak boğulduğunu yazmaktalar.[2]</p>\r\n\r\n<p>\r\n	&nbsp;----------</p>\r\n\r\n<p>\r\n	[1] -Ziyaret-i Nahiyey-i Mukaddese; Şeyh Saduk, Emali, s.163.</p>\r\n\r\n<p>\r\n	[2] -Spehri, Mirza Muhammed Taki, Nasihu&rsquo;t Tavarih, c.6, s.2.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Maktel yazarları Hz. Seyyidi&rsquo;ş-Ş&uuml;heda&rsquo;nın atı (Z&uuml;lcenah) hakkında geniş bilgi vermemişlerdir. Onların &ccedil;oğunda ş&ouml;yle yazılıdır: İmam H&uuml;seyin&rsquo;in (a.s) atı, Onun şehadetinden sonra, yelesini İmamın (a.s) pak kanına teberr&uuml;k ettikten sonra kişneyerek &ccedil;adırlara gitti. Harem ehli Z&uuml;lcenah&rsquo;ın sesini duyunca &ccedil;adırlardan dışarı &ccedil;ıktılar. Onun &uuml;st&uuml;nde Seyyidi&rsquo;ş-Ş&uuml;heda&rsquo;nın olmadığını g&ouml;r&uuml;nce İmamın (a.s) şehid olduğunu anladılar.[1] Nasihu&rsquo;t Tavarih gibi sonradan yazılan bazı maktellerde atın, &ccedil;adırların &ouml;n&uuml;nde başını defalarca yere vurduğunu ve bunun neticesinde &ouml;ld&uuml;ğ&uuml;n&uuml; veya Fırat nehrine gidip kendisini suya atarak boğulduğunu yazmaktalar.[2]\r\n\r\n\r\n	&nbsp;----------\r\n\r\n\r\n	[1] -Ziyaret-i Nahiyey-i Mukaddese; Şeyh Saduk, Emali, s.163.\r\n\r\n\r\n	[2] -Spehri, Mirza Muhammed Taki, Nasihu&rsquo;t Tavarih, c.6, s.2.','Bu sorunun ayrıntılı cevabı yoktur.'),(614,'tr631','<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Masum İmamlar&rsquo;dan (a.s) cinler ve meleklerin İmam H&uuml;seyin&rsquo;e (a.s) yardım etmek i&ccedil;in geldikleri konusunda rivayetler vardır. Kaldı ki Allah, cinler, melekler veya başka vesilelerle peygamberlerine yardım etmiştir. &Ouml;rneğin Kur&rsquo;an&rsquo;da Peygamberimize hitaben ş&ouml;yle buyuruyor: <b><i>&lsquo;<span style=\"COLOR: black\">Hani siz</span> (Bedir meydanının zorluğundan)<span style=\"COLOR: red\">&nbsp;</span><span style=\"COLOR: black\">Rabbinizden yardım istemiştiniz de Rabbiniz, ş&uuml;phe yok ki ben, birbiri ardınca bin melekle size yardım edeceğim, diye duanızı kabul etmişti.</span>&rsquo;</i></b></span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">İmam H&uuml;seyin&rsquo;in (a.s) bu yardımları kabul etmemesinin bazı nedenleri şunlardı: O zorlu şartlarda Resul-i Ekrem&rsquo;in (s.a.a) &uuml;mmetinin ıslah olmasının sadece şehadetle sınırlı olması, likaullah&rsquo;a ulaşma isteği, İmam i&ccedil;in şehadetin takdir edilmesi, İmamın şehadeti en değerli ve en g&uuml;zel &ouml;l&uuml;m şekli olarak g&ouml;rmesi ve bu ilahi g&ouml;revi doğal şekilde yerine getirmek istemesi.</span></p>\r\n','<p>\r\n	İmam H&uuml;seyin&rsquo;e (a.s) ilahi yardımın nazil olması.</p>\r\n\r\n<p>\r\n	Masum İmamlar&rsquo;dan (a.s), cinler ve meleklerin İmam H&uuml;seyin&rsquo;e (a.s) yardım etmek i&ccedil;in geldikleri konusunda rivayetler vardır. &Ouml;rneğin Şeyh M&uuml;fid kendi senediyle İmam Sadık&rsquo;tan (a.s) ş&ouml;yle rivayet ediyor: İmam H&uuml;seyin (a.s) Medine&rsquo;den hareket edeceği zaman bir grup melek yardım i&ccedil;in Onun huzuruna vardılar. M&uuml;sl&uuml;man ve Şii cinlerden de geldiler. Ama İmam H&uuml;seyin cinlere ş&ouml;yle buyurdu: &lsquo;Allah size m&uuml;kafat versin. Ben kendi işimin sorumlusuyum, katlimin yeri ve zamanı bellidir.&rsquo; Cinler dediler ki: &lsquo;Sizin emriniz olmasaydı d&uuml;şmanlarınızın t&uuml;m&uuml;n&uuml; &ouml;ld&uuml;r&uuml;rd&uuml;k.&rsquo; İmam H&uuml;seyin (a.s) ş&ouml;yle buyurdu: &lsquo;Biz bu işte sizden daha g&uuml;&ccedil;l&uuml;y&uuml;z, ama hak yoldan &ccedil;ıkanlar kendilerine h&uuml;ccet tamamlanmış olarak &ccedil;ıksınlar, hak yolu kabul edenlerde bunu bilerek ve delille kabul etsinler diye b&ouml;yle bir şeyi yapmıyoruz.&rsquo;[1] Yine İmam Sadık (a.s) ş&ouml;yle buyuruyor: &lsquo;Babamın ş&ouml;yle diyordu: İmam H&uuml;seyin (a.s) &Ouml;mer b. Saad&rsquo;la savaşa başladığında Allah, başının &uuml;st&uuml;nde g&ouml;lge edecek kadar H&uuml;seyin&rsquo;e yardım g&ouml;nderdi. İşte burada İmama, d&uuml;şmanlarına galip gelmekle Rabbine kavuşma arasında se&ccedil;im yapma hakkı verildi. O Rabbiyle m&uuml;lakatı se&ccedil;ti.&rsquo;[2]</p>\r\n\r\n<p>\r\n	Rivayetlerde, meleklerin İmam H&uuml;seyin&rsquo;e (a.s) iki kere yardım i&ccedil;in geldikleri, ancak birinci defasında savaşmak i&ccedil;in kendilerine izin verilmediği, ikinci defa geldiklerinde ise İmam H&uuml;seyin&rsquo;in (a.s) şehid olduğu anlatılmaktadır. Onlardan biri şudur: &lsquo;D&ouml;rt bin melek İmam H&uuml;seyin&rsquo;le beraber savaşmak i&ccedil;in nazil oldular, ama savaşma izni verilmedi. İkinci defasında izin aldılar ama geldiklerinde İmam H&uuml;seyin şehid edilmişti...&rsquo;[3]</p>\r\n\r\n<p>\r\n	Kısacası rivayetlerde b&ouml;yle şeyler vardır ve doğrudur. Alimlerden kimse onu reddetmemiştir. Zira b&ouml;yle bir şey&nbsp; İslami &ouml;ğreti ve itikatlarla &ccedil;elişmez. Kaldı ki Allah yardımlarını melekler, cinler veya başka şekillerde, Peygamberlerine de ulaştırmıştır. Allah Teala Kur&rsquo;an&rsquo;da Peygamberimize (s.a.a) ş&ouml;yle buyuruyor: &lsquo;Hani siz (Bedir meydanının zorluğundan) Rabbinizden yardım istemiştiniz de Rabbiniz, ş&uuml;phe yok ki ben, birbiri ardınca bin melekle size yardım edeceğim, diye duanızı kabul etmişti.&rsquo;[4] Yine Ahzab savaşında ve başka yerlerde meleklerin ve cinlerin yardımları, ileride zikredeğeceğimiz nedenlerden dolayı ger&ccedil;ekleşmiyordu.</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin (a.s), cinlerin ve meleklerin yardımlarını neden kabul etmedi?</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin&rsquo;in (a.s) aşağıdaki sebeplerden dolayı b&ouml;yle bir yadımı istememiş olabilir:</p>\r\n\r\n<p>\r\n	1- Muaviyenin ve Yezid&rsquo;in o d&ouml;nemde meydana getirdikleri siyasi koşullar, din adına dine aykırı işler yapıldğı ve hakla batıl birbirine karıştırıldığı i&ccedil;in Allah&rsquo;ın dinini yeniden diriltecek tek yol İmam H&uuml;seyin&rsquo;in (a.s), evlatlarının ve ashabının şehid olmalarıydı.[5]</p>\r\n\r\n<p>\r\n	2- Rivayetlerden, hedefi Peygamberin &uuml;mmetini ıslah etmek[6] olan İmam H&uuml;seyin&rsquo;in (a.s) hedefine ulaşması i&ccedil;in kendisine şehadetin mukadder edildiği anlaşılmaktadır.</p>\r\n\r\n<p>\r\n	3- İmam H&uuml;seyin (a.s) şehadeti &ouml;l&uuml;mlerin en g&uuml;zeli, en değerlisi olarak g&ouml;r&uuml;rd&uuml;. Mekke&rsquo;den Irak&rsquo;a doğru hareket ederken bu konuyu ş&ouml;yle dile getiriyordu: &lsquo;&Ouml;l&uuml;m s&uuml;s&uuml; Adem oğullarına, gen&ccedil; kızların boynundaki gerdanlık gibidir.&rsquo;[7] Yani &ouml;l&uuml;m, insanın boğazına yapışan bir şey değildir, &ouml;l&uuml;m gerdanlık gibi bir s&uuml;st&uuml;r. &Ouml;yleyse insan neden bu gerdanlığı Allah yolunda boynuna takmasın ki? İmam H&uuml;seyin (a.s) i&ccedil;in din uğrunda &ouml;lmek baldan daha tatlıydı.[8] Şehadet bir eksiklik değil ki melekler o eksikliği gidermek i&ccedil;in yardıma gelsinler. Aksine şehadet bir kemaldir, tıpkı Hz. İbrahim&rsquo;in (a.s) şehadeti kemal bildiği gibi bir kemaldir, zira O, her ne kadar Allah&rsquo;ı anıp dua ediyorduysa da ateşte yakılmaktan korkmadı ve Cebrail&rsquo;den yardım istemedi.[9]</p>\r\n\r\n<p>\r\n	4- Likaullah ve peygamberle g&ouml;r&uuml;şmek İmam H&uuml;seyin (a.s) i&ccedil;in bu d&uuml;nyada kalmaktan -hem de o şartlarda- daha &ouml;nemliydi ve atalarıyla g&ouml;r&uuml;şmeyi tercih ediyordu. Nitekim Mekke&rsquo;deki hutbesinin devamında ş&ouml;yle buyuruyor: &lsquo;Yakub&rsquo;un Yusuf&rsquo;u g&ouml;rmek istediği gibi atalarımı ziyaret etme isteğim var.&rsquo;[10]</p>\r\n\r\n<p>\r\n	5- Hz. İmam H&uuml;seyin (a.s), mucize ve velayet kudretiyle meleklere ve cinlere ihtiyacı olmadan d&uuml;şmanlarına galip gelme g&uuml;c&uuml; olmasına rağmen mucize ve kerametten faydalanmak istemiyordu. Ama zahirde amel etmekle g&ouml;revli olduğu kimselere karşı mucize g&ouml;stermenin bir sakıncası yoktu. İmam H&uuml;seyin&rsquo;in (a.s) hem M&uuml;sl&uuml;manların hem de adalet&ccedil;i ve &ouml;zg&uuml;rl&uuml;k&ccedil;&uuml; kimselerin g&ouml;z&uuml;nde değer ve makamının y&uuml;ksek olmasının nedeni normal, zahiri ve doğal hareket etmesinden dolayıdır. Orantısız bir savaşa ailesini g&ouml;t&uuml;rmesi, onların esir olması ve kendisine hakaret edilmesi Onu ebedileştirmiştir. İmam H&uuml;seyin (a.s) isteseydi kıyam etmeden ve mucizeyle Yezidi yıkamaz mıydı?<br />\r\n	---------</p>\r\n\r\n<p>\r\n	[1] -Allame Meclisi, Biharu&rsquo;l-Envar, c.44, s.330, M&uuml;essesset&uuml;&rsquo;l-Vefa, Beyrut, L&uuml;bnan.</p>\r\n\r\n<p>\r\n	[2] -Seyyid b. Tavus, Luhuf, s.141, Fars&ccedil;a &ccedil;eviri: Mir Ebu Talibi, Seyyin Ebu&rsquo;l-Hasan, Naşir: Delil-i Ma, Kum, 1. Baskı, H.Ş.1380</p>\r\n\r\n<p>\r\n	[3] -Şeyh Saduk, Emali (Muhammed Bakır Kemerei&rsquo;nin &ccedil;evirisi), s.638, İslamiyye, Tahran, 6. Baskı, 1376; bu hadisin benzeri Merhum Kuleyni&rsquo;nin eseri Kafi&rsquo;de de gelmiştir, el-Kafi, c.1, s.283-284.</p>\r\n\r\n<p>\r\n	[4] -Enfal/9</p>\r\n\r\n<p>\r\n	[5] -Misbah Yezdi, Muhammed Taki, Azerehşi Diger Ez Asuman Kerbela, s.44-66, İntişarat-ı M&uuml;essese-i Amuzeşi ve Pejuheşi-i İmam Humeyni, 5. Başkı, 1380.</p>\r\n\r\n<p>\r\n	[6] -Biharu&rsquo;l Envar, c.44, s.329.</p>\r\n\r\n<p>\r\n	[7] -Biharu&rsquo;l Envar, c.44, s.366; Muhaddis-i Erdebili, Keşfu&rsquo;l Ğumme Fi Marifeti&rsquo;l Eimme, c.2, s.29, Naşir: Ben&icirc; Haşim, Tebriz, 1. Baskı, 1381; Luhuf, s.110-111.</p>\r\n\r\n<p>\r\n	[8] -Cevadi Amuli, Abdullah, Şukufayi-i Akl Der Pertov-i Nehzet-i H&uuml;seyni, s.28-30, Merkez-i &Ccedil;ap ve İntişarat-ı İsra, 5. Baskı.</p>\r\n\r\n<p>\r\n	[9] -Cevadi Amuli, Abdullah, s.27.</p>\r\n\r\n<p>\r\n	[10] -Luhuf, s.110-111.</p>\r\n','Masum İmamlar&rsquo;dan (a.s) cinler ve meleklerin İmam H&uuml;seyin&rsquo;e (a.s) yardım etmek i&ccedil;in geldikleri konusunda rivayetler vardır. Kaldı ki Allah, cinler, melekler veya başka vesilelerle peygamberlerine yardım etmiştir. &Ouml;rneğin Kur&rsquo;an&rsquo;da Peygamberimize hitaben ş&ouml;yle buyuruyor: &lsquo;Hani siz (Bedir meydanının zorluğundan)&nbsp;Rabbinizden yardım istemiştiniz de Rabbiniz, ş&uuml;phe yok ki ben, birbiri ardınca bin melekle size yardım edeceğim, diye duanızı kabul etmişti.&rsquo;\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	İmam H&uuml;seyin&rsquo;in (a.s) bu yardımları kabul etmemesinin bazı nedenleri şunlardı: O zorlu şartlarda Resul-i Ekrem&rsquo;in (s.a.a) &uuml;mmetinin ıslah olmasının sadece şehadetle sınırlı olması, likaullah&rsquo;a ulaşma isteği, İmam i&ccedil;in şehadetin takdir edilmesi, İmamın şehadeti en değerli ve en g&uuml;zel &ouml;l&uuml;m şekli olarak g&ouml;rmesi ve bu ilahi g&ouml;revi doğal şekilde yerine getirmek istemesi.','İmam H&uuml;seyin&rsquo;e (a.s) ilahi yardımın nazil olması.\r\n\r\n\r\n	Masum İmamlar&rsquo;dan (a.s), cinler ve meleklerin İmam H&uuml;seyin&rsquo;e (a.s) yardım etmek i&ccedil;in geldikleri konusunda rivayetler vardır. &Ouml;rneğin Şeyh M&uuml;fid kendi senediyle İmam Sadık&rsquo;tan (a.s) ş&ouml;yle rivayet ediyor: İmam H&uuml;seyin (a.s) Medine&rsquo;den hareket edeceği zaman bir grup melek yardım i&ccedil;in Onun huzuruna vardılar. M&uuml;sl&uuml;man ve Şii cinlerden de geldiler. Ama İmam H&uuml;seyin cinlere ş&ouml;yle buyurdu: &lsquo;Allah size m&uuml;kafat versin. Ben kendi işimin sorumlusuyum, katlimin yeri ve zamanı bellidir.&rsquo; Cinler dediler ki: &lsquo;Sizin emriniz olmasaydı d&uuml;şmanlarınızın t&uuml;m&uuml;n&uuml; &ouml;ld&uuml;r&uuml;rd&uuml;k.&rsquo; İmam H&uuml;seyin (a.s) ş&ouml;yle buyurdu: &lsquo;Biz bu işte sizden daha g&uuml;&ccedil;l&uuml;y&uuml;z, ama hak yoldan &ccedil;ıkanlar kendilerine h&uuml;ccet tamamlanmış olarak &ccedil;ıksınlar, hak yolu kabul edenlerde bunu bilerek ve delille kabul etsinler diye b&ouml;yle bir şeyi yapmıyoruz.&rsquo;[1] Yine İmam Sadık (a.s) ş&ouml;yle buyuruyor: &lsquo;Babamın ş&ouml;yle diyordu: İmam H&uuml;seyin (a.s) &Ouml;mer b. Saad&rsquo;la savaşa başladığında Allah, başının &uuml;st&uuml;nde g&ouml;lge edecek kadar H&uuml;seyin&rsquo;e yardım g&ouml;nderdi. İşte burada İmama, d&uuml;şmanlarına galip gelmekle Rabbine kavuşma arasında se&ccedil;im yapma hakkı verildi. O Rabbiyle m&uuml;lakatı se&ccedil;ti.&rsquo;[2]\r\n\r\n\r\n	Rivayetlerde, meleklerin İmam H&uuml;seyin&rsquo;e (a.s) iki kere yardım i&ccedil;in geldikleri, ancak birinci defasında savaşmak i&ccedil;in kendilerine izin verilmediği, ikinci defa geldiklerinde ise İmam H&uuml;seyin&rsquo;in (a.s) şehid olduğu anlatılmaktadır. Onlardan biri şudur: &lsquo;D&ouml;rt bin melek İmam H&uuml;seyin&rsquo;le beraber savaşmak i&ccedil;in nazil oldular, ama savaşma izni verilmedi. İkinci defasında izin aldılar ama geldiklerinde İmam H&uuml;seyin şehid edilmişti...&rsquo;[3]\r\n\r\n\r\n	Kısacası rivayetlerde b&ouml;yle şeyler vardır ve doğrudur. Alimlerden kimse onu reddetmemiştir. Zira b&ouml;yle bir şey&nbsp; İslami &ouml;ğreti ve itikatlarla &ccedil;elişmez. Kaldı ki Allah yardımlarını melekler, cinler veya başka şekillerde, Peygamberlerine de ulaştırmıştır. Allah Teala Kur&rsquo;an&rsquo;da Peygamberimize (s.a.a) ş&ouml;yle buyuruyor: &lsquo;Hani siz (Bedir meydanının zorluğundan) Rabbinizden yardım istemiştiniz de Rabbiniz, ş&uuml;phe yok ki ben, birbiri ardınca bin melekle size yardım edeceğim, diye duanızı kabul etmişti.&rsquo;[4] Yine Ahzab savaşında ve başka yerlerde meleklerin ve cinlerin yardımları, ileride zikredeğeceğimiz nedenlerden dolayı ger&ccedil;ekleşmiyordu.\r\n\r\n\r\n	İmam H&uuml;seyin (a.s), cinlerin ve meleklerin yardımlarını neden kabul etmedi?\r\n\r\n\r\n	İmam H&uuml;seyin&rsquo;in (a.s) aşağıdaki sebeplerden dolayı b&ouml;yle bir yadımı istememiş olabilir:\r\n\r\n\r\n	1- Muaviyenin ve Yezid&rsquo;in o d&ouml;nemde meydana getirdikleri siyasi koşullar, din adına dine aykırı işler yapıldğı ve hakla batıl birbirine karıştırıldığı i&ccedil;in Allah&rsquo;ın dinini yeniden diriltecek tek yol İmam H&uuml;seyin&rsquo;in (a.s), evlatlarının ve ashabının şehid olmalarıydı.[5]\r\n\r\n\r\n	2- Rivayetlerden, hedefi Peygamberin &uuml;mmetini ıslah etmek[6] olan İmam H&uuml;seyin&rsquo;in (a.s) hedefine ulaşması i&ccedil;in kendisine şehadetin mukadder edildiği anlaşılmaktadır.\r\n\r\n\r\n	3- İmam H&uuml;seyin (a.s) şehadeti &ouml;l&uuml;mlerin en g&uuml;zeli, en değerlisi olarak g&ouml;r&uuml;rd&uuml;. Mekke&rsquo;den Irak&rsquo;a doğru hareket ederken bu konuyu ş&ouml;yle dile getiriyordu: &lsquo;&Ouml;l&uuml;m s&uuml;s&uuml; Adem oğullarına, gen&ccedil; kızların boynundaki gerdanlık gibidir.&rsquo;[7] Yani &ouml;l&uuml;m, insanın boğazına yapışan bir şey değildir, &ouml;l&uuml;m gerdanlık gibi bir s&uuml;st&uuml;r. &Ouml;yleyse insan neden bu gerdanlığı Allah yolunda boynuna takmasın ki? İmam H&uuml;seyin (a.s) i&ccedil;in din uğrunda &ouml;lmek baldan daha tatlıydı.[8] Şehadet bir eksiklik değil ki melekler o eksikliği gidermek i&ccedil;in yardıma gelsinler. Aksine şehadet bir kemaldir, tıpkı Hz. İbrahim&rsquo;in (a.s) şehadeti kemal bildiği gibi bir kemaldir, zira O, her ne kadar Allah&rsquo;ı anıp dua ediyorduysa da ateşte yakılmaktan korkmadı ve Cebrail&rsquo;den yardım istemedi.[9]\r\n\r\n\r\n	4- Likaullah ve peygamberle g&ouml;r&uuml;şmek İmam H&uuml;seyin (a.s) i&ccedil;in bu d&uuml;nyada kalmaktan -hem de o şartlarda- daha &ouml;nemliydi ve atalarıyla g&ouml;r&uuml;şmeyi tercih ediyordu. Nitekim Mekke&rsquo;deki hutbesinin devamında ş&ouml;yle buyuruyor: &lsquo;Yakub&rsquo;un Yusuf&rsquo;u g&ouml;rmek istediği gibi atalarımı ziyaret etme isteğim var.&rsquo;[10]\r\n\r\n\r\n	5- Hz. İmam H&uuml;seyin (a.s), mucize ve velayet kudretiyle meleklere ve cinlere ihtiyacı olmadan d&uuml;şmanlarına galip gelme g&uuml;c&uuml; olmasına rağmen mucize ve kerametten faydalanmak istemiyordu. Ama zahirde amel etmekle g&ouml;revli olduğu kimselere karşı mucize g&ouml;stermenin bir sakıncası yoktu. İmam H&uuml;seyin&rsquo;in (a.s) hem M&uuml;sl&uuml;manların hem de adalet&ccedil;i ve &ouml;zg&uuml;rl&uuml;k&ccedil;&uuml; kimselerin g&ouml;z&uuml;nde değer ve makamının y&uuml;ksek olmasının nedeni normal, zahiri ve doğal hareket etmesinden dolayıdır. Orantısız bir savaşa ailesini g&ouml;t&uuml;rmesi, onların esir olması ve kendisine hakaret edilmesi Onu ebedileştirmiştir. İmam H&uuml;seyin (a.s) isteseydi kıyam etmeden ve mucizeyle Yezidi yıkamaz mıydı?\r\n	---------\r\n\r\n\r\n	[1] -Allame Meclisi, Biharu&rsquo;l-Envar, c.44, s.330, M&uuml;essesset&uuml;&rsquo;l-Vefa, Beyrut, L&uuml;bnan.\r\n\r\n\r\n	[2] -Seyyid b. Tavus, Luhuf, s.141, Fars&ccedil;a &ccedil;eviri: Mir Ebu Talibi, Seyyin Ebu&rsquo;l-Hasan, Naşir: Delil-i Ma, Kum, 1. Baskı, H.Ş.1380\r\n\r\n\r\n	[3] -Şeyh Saduk, Emali (Muhammed Bakır Kemerei&rsquo;nin &ccedil;evirisi), s.638, İslamiyye, Tahran, 6. Baskı, 1376; bu hadisin benzeri Merhum Kuleyni&rsquo;nin eseri Kafi&rsquo;de de gelmiştir, el-Kafi, c.1, s.283-284.\r\n\r\n\r\n	[4] -Enfal/9\r\n\r\n\r\n	[5] -Misbah Yezdi, Muhammed Taki, Azerehşi Diger Ez Asuman Kerbela, s.44-66, İntişarat-ı M&uuml;essese-i Amuzeşi ve Pejuheşi-i İmam Humeyni, 5. Başkı, 1380.\r\n\r\n\r\n	[6] -Biharu&rsquo;l Envar, c.44, s.329.\r\n\r\n\r\n	[7] -Biharu&rsquo;l Envar, c.44, s.366; Muhaddis-i Erdebili, Keşfu&rsquo;l Ğumme Fi Marifeti&rsquo;l Eimme, c.2, s.29, Naşir: Ben&icirc; Haşim, Tebriz, 1. Baskı, 1381; Luhuf, s.110-111.\r\n\r\n\r\n	[8] -Cevadi Amuli, Abdullah, Şukufayi-i Akl Der Pertov-i Nehzet-i H&uuml;seyni, s.28-30, Merkez-i &Ccedil;ap ve İntişarat-ı İsra, 5. Baskı.\r\n\r\n\r\n	[9] -Cevadi Amuli, Abdullah, s.27.\r\n\r\n\r\n	[10] -Luhuf, s.110-111.'),(615,'tr630','<p>\r\n	Alimlerin bu konudaki g&ouml;r&uuml;şleri farklıdır. Bazı rivayet ve tarih kitaplarına dayanarak ileri s&uuml;r&uuml;len g&ouml;r&uuml;şlerden bir şudur: İmam H&uuml;seyin&rsquo;in (a.s) m&uuml;barek bedenini, değerli oğlu İmam Zeynulabidin (a.s) Kerbela&rsquo;da toprağa vermiştir. Yani İmam Seccad (a.s), &lsquo;İmam&rsquo;ı imamdan başkası gusledemez, kefenleyemez ve defnedemez&rsquo; h&uuml;km&uuml; gereği Kerbela şehidlerini &ouml;zellikle masum babası İmam H&uuml;seyin&rsquo;i (a.s) defnetmek i&ccedil;in mucizeyle İbn-i Ziyadın K&uuml;fe&rsquo;deki zindanından &ccedil;ıkarak gelmiş ve şehidlerin pak bedenlerini defnetmiştir.</p>\r\n\r\n<p>\r\n	İmam Rıza (a.s), Ebu Hamza&rsquo;nın oğluyla yaptığı m&uuml;nazarada ondan: &lsquo;S&ouml;yle bana, H&uuml;seyin b. Ali (a.s) imam değil miydi?&rsquo; diye sordu, o da &lsquo;Evet&rsquo; dedi. İmam (a.s) &lsquo;O zaman Onu kim defnetti?&rsquo; diye sordu, Ebu Hamza&rsquo;nın oğlu: &lsquo;Ali b. H&uuml;seyin (a.s).&rsquo; diye cevap verdi. Bunun &uuml;zerine İmam (a.s) ş&ouml;yle sordu: &lsquo;Ali b. H&uuml;seyin nerede idi?&rsquo; Dedi ki: &lsquo;K&uuml;fe&rsquo;de İbn-i Ziyad&rsquo;ın zindanında, ama onların haberi olmadan Kerbela&rsquo;ya gelerek babasının defnetti ve sonra tekrar d&ouml;nd&uuml;.&rsquo; İmam Rıza (a.s) ş&ouml;yle buyurdu: &lsquo;Ali b. H&uuml;seyin&rsquo;e Kerbela&rsquo;ya gidip babasını defnetme g&uuml;c&uuml;n&uuml; veren, beni de Bağdat&rsquo;a babamı kefenleyip defnetmem i&ccedil;in g&ouml;t&uuml;r&uuml;r. Oysa ben ne zindandayım, ne de esirdim.&rsquo;[1]</p>\r\n\r\n<p>\r\n	Yukarıdaki hadise g&ouml;re İmam Seccad&rsquo;ın (a.s) değerli babasının pak bedenini defnettiğini s&ouml;yleyebiliriz.</p>\r\n\r\n<p>\r\n	------------<br />\r\n	[1] -Musavi Mukarrem, Abdurrazzak, Zendegani-i İmam Zeynulabidin (a.s) (Habib Ruahni&rsquo;nin &ccedil;evirisi), s.578; Şerif Kureşi, Bakır, Tahlil-i Ez Zendeganiy-i İmam Seccad (a.s) (Muhammed Rıza Atai&rsquo;nin &ccedil;evirisi), c.1, s.243.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Alimlerin bu konudaki g&ouml;r&uuml;şleri farklıdır. Bazı rivayet ve tarih kitaplarına dayanarak ileri s&uuml;r&uuml;len g&ouml;r&uuml;şlerden bir şudur: İmam H&uuml;seyin&rsquo;in (a.s) m&uuml;barek bedenini, değerli oğlu İmam Zeynulabidin (a.s) Kerbela&rsquo;da toprağa vermiştir. Yani İmam Seccad (a.s), &lsquo;İmam&rsquo;ı imamdan başkası gusledemez, kefenleyemez ve defnedemez&rsquo; h&uuml;km&uuml; gereği Kerbela şehidlerini &ouml;zellikle masum babası İmam H&uuml;seyin&rsquo;i (a.s) defnetmek i&ccedil;in mucizeyle İbn-i Ziyadın K&uuml;fe&rsquo;deki zindanından &ccedil;ıkarak gelmiş ve şehidlerin pak bedenlerini defnetmiştir.\r\n\r\n\r\n	İmam Rıza (a.s), Ebu Hamza&rsquo;nın oğluyla yaptığı m&uuml;nazarada ondan: &lsquo;S&ouml;yle bana, H&uuml;seyin b. Ali (a.s) imam değil miydi?&rsquo; diye sordu, o da &lsquo;Evet&rsquo; dedi. İmam (a.s) &lsquo;O zaman Onu kim defnetti?&rsquo; diye sordu, Ebu Hamza&rsquo;nın oğlu: &lsquo;Ali b. H&uuml;seyin (a.s).&rsquo; diye cevap verdi. Bunun &uuml;zerine İmam (a.s) ş&ouml;yle sordu: &lsquo;Ali b. H&uuml;seyin nerede idi?&rsquo; Dedi ki: &lsquo;K&uuml;fe&rsquo;de İbn-i Ziyad&rsquo;ın zindanında, ama onların haberi olmadan Kerbela&rsquo;ya gelerek babasının defnetti ve sonra tekrar d&ouml;nd&uuml;.&rsquo; İmam Rıza (a.s) ş&ouml;yle buyurdu: &lsquo;Ali b. H&uuml;seyin&rsquo;e Kerbela&rsquo;ya gidip babasını defnetme g&uuml;c&uuml;n&uuml; veren, beni de Bağdat&rsquo;a babamı kefenleyip defnetmem i&ccedil;in g&ouml;t&uuml;r&uuml;r. Oysa ben ne zindandayım, ne de esirdim.&rsquo;[1]\r\n\r\n\r\n	Yukarıdaki hadise g&ouml;re İmam Seccad&rsquo;ın (a.s) değerli babasının pak bedenini defnettiğini s&ouml;yleyebiliriz.\r\n\r\n\r\n	------------\r\n	[1] -Musavi Mukarrem, Abdurrazzak, Zendegani-i İmam Zeynulabidin (a.s) (Habib Ruahni&rsquo;nin &ccedil;evirisi), s.578; Şerif Kureşi, Bakır, Tahlil-i Ez Zendeganiy-i İmam Seccad (a.s) (Muhammed Rıza Atai&rsquo;nin &ccedil;evirisi), c.1, s.243.','Bu sorunun ayrıntılı cevabı yoktur.'),(616,'tr629','<p>\r\n	Eskiden savaş&ccedil;ılar savaşlarda kendi safındakilere moral vermek, d&uuml;şmanların da moralini bozmak i&ccedil;in şiarlar verir, kahramanlık şiirleri okurlardı. İmam H&uuml;seyin (a.s) ve ashabı da aşura g&uuml;n&uuml; anlamlı ve etkili şiarlar verir, kahramanlık şiirleri okurlardı. İmamın (a.s) değerli kardeşi Hz. Ebulfazl Abbas da aşura g&uuml;n&uuml;nde g&uuml;zel ve eşsiz şiirler okuyordu. Abbas (a.s) onları okuduk&ccedil;a İmam H&uuml;seyin&rsquo;in safında olanlar &ouml;zelliklede kadınlar ve &ccedil;ocuklar moral buluyor, bu şekilde onun yaşadığını anlıyorlardı. Aşağıda onun okuduğu şiirlerden birka&ccedil;ını &ouml;rnek olarak getiriyoruz:</p>\r\n\r\n<p>\r\n	&Ccedil;ocuklar susuzluktan ağlamaya başladığında İmam H&uuml;seyin (a.s) kardeşi Abbas&rsquo;ı su getirmesi i&ccedil;in Fırat nehrine yolladı. Hz. Abbas nehirin etrafında mevzilenmiş 4000 kişiye karşı şu şiiri okudu:</p>\r\n\r\n<p>\r\n	Hidayet olmuş kalple bu kavimle savaşıyorum.</p>\r\n\r\n<p>\r\n	Peygamberin evlatlarını savunuyorum.</p>\r\n\r\n<p>\r\n	Keskin kılıcımla başlarına vuruyorum ki,</p>\r\n\r\n<p>\r\n	Efendim H&uuml;seyin&rsquo;in etrafından dağılın diye.</p>\r\n\r\n<p>\r\n	Ben Ali Murteza&rsquo;nın oğlu Abbasım.</p>\r\n\r\n<p>\r\n	Ki O, her zaman teyid edilmiştir.</p>\r\n\r\n<p>\r\n	Abbas, d&uuml;şman askerlerini sağlı sollu dağıtıp, nice mert g&ouml;r&uuml;n&uuml;ml&uuml; namertleri kılı&ccedil;tan ge&ccedil;irirken ş&ouml;yle diyordu:</p>\r\n\r\n<p>\r\n	&Ouml;l&uuml;m geldip &ccedil;attığı zaman ondan korkmam.</p>\r\n\r\n<p>\r\n	Bedenimin kahramanların i&ccedil;inde yere d&uuml;şmesinden korkmam.</p>\r\n\r\n<p>\r\n	Ben Abbasım, işim susuzlara su vermektir.</p>\r\n\r\n<p>\r\n	D&uuml;şmanla &ccedil;arpıştığım zaman &ouml;l&uuml;mden korkmam.</p>\r\n\r\n<p>\r\n	Fırat nehrine vardığı zaman &ouml;nce ondan bir avu&ccedil; alıp i&ccedil;mek istedi, ancak suyu geri d&ouml;kt&uuml; ve onu i&ccedil;medi. Bu şekilde vefasını ortaya koydu. Ardından şu şiiri okudu:</p>\r\n\r\n<p>\r\n	Ey nefs! H&uuml;seyin&rsquo;den sonra al&ccedil;alasın.</p>\r\n\r\n<p>\r\n	Ondan sonra sakın canlı kalmayasın.</p>\r\n\r\n<p>\r\n	H&uuml;seyin &ouml;l&uuml;m şerbetini i&ccedil;erken.</p>\r\n\r\n<p>\r\n	Sen soğuk ve berrak su mu i&ccedil;ersin</p>\r\n\r\n<p>\r\n	Oysa bu iş uzaktır benden</p>\r\n\r\n<p>\r\n	Bu ne benim dinimdir, ne de sağlam inan&ccedil;lı kimsenin.</p>\r\n\r\n<p>\r\n	Bu sırada oklar ve mızraklar yağmur gibi yağmaya başladı. Zeyd b. Verka ona saldırarak sağ kolunu kesti, O da kılıcı sol eline alarak şu şiiri okudu:</p>\r\n\r\n<p>\r\n	Andolsun Allah&rsquo;a eğer sağ elimi keserseniz,</p>\r\n\r\n<p>\r\n	Dinimi yine de sonsuza dek koruyacağım</p>\r\n\r\n<p>\r\n	Sadık ve takvalı imamımdan ki</p>\r\n\r\n<p>\r\n	Pak ve emin peygamberin evladıdır</p>\r\n\r\n<p>\r\n	Himaye edeceğim.[1]</p>\r\n\r\n<p>\r\n	Bunlar onun aşura g&uuml;n&uuml; okuduğu kahramanlık ve savaşa ait şiirler ve şiarların bir kısmıdır. Fakat su getireceği zaman yaşadığını g&ouml;stermek i&ccedil;in Tekbir getirdiğine dair herhangi bir kanıta rastlamadık. Ancak &lsquo;La Havle ve La Kuvvete İlla Billah&rsquo; vb. gibi şiarların İmam H&uuml;seyin&rsquo;in askerlerinin asıl ve genel şiarları olduğunu s&ouml;yleyebiliriz. Ubeydullah b. Ziyad ve onun &Ouml;mer b. Saad gibi uşakları, İslam adına ve harici oldukarı (dinden &ccedil;ıktıkları) bahanesiyle İmam H&uuml;seyin&rsquo;le (a.s) savaştıklarında Yezidin ordusununda b&ouml;yle şiarları kullandıkları uzak bir ihtimal değildir.</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	------------</p>\r\n\r\n<p>\r\n	[1] -Hz. Ebulfazl&rsquo;ın (a.s) aşura g&uuml;n&uuml; okuduğu kahramalık şiirlerinin bir kısmı</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Eskiden savaş&ccedil;ılar savaşlarda kendi safındakilere moral vermek, d&uuml;şmanların da moralini bozmak i&ccedil;in şiarlar verir, kahramanlık şiirleri okurlardı. İmam H&uuml;seyin (a.s) ve ashabı da aşura g&uuml;n&uuml; anlamlı ve etkili şiarlar verir, kahramanlık şiirleri okurlardı. İmamın (a.s) değerli kardeşi Hz. Ebulfazl Abbas da aşura g&uuml;n&uuml;nde g&uuml;zel ve eşsiz şiirler okuyordu. Abbas (a.s) onları okuduk&ccedil;a İmam H&uuml;seyin&rsquo;in safında olanlar &ouml;zelliklede kadınlar ve &ccedil;ocuklar moral buluyor, bu şekilde onun yaşadığını anlıyorlardı. Aşağıda onun okuduğu şiirlerden birka&ccedil;ını &ouml;rnek olarak getiriyoruz:\r\n\r\n\r\n	&Ccedil;ocuklar susuzluktan ağlamaya başladığında İmam H&uuml;seyin (a.s) kardeşi Abbas&rsquo;ı su getirmesi i&ccedil;in Fırat nehrine yolladı. Hz. Abbas nehirin etrafında mevzilenmiş 4000 kişiye karşı şu şiiri okudu:\r\n\r\n\r\n	Hidayet olmuş kalple bu kavimle savaşıyorum.\r\n\r\n\r\n	Peygamberin evlatlarını savunuyorum.\r\n\r\n\r\n	Keskin kılıcımla başlarına vuruyorum ki,\r\n\r\n\r\n	Efendim H&uuml;seyin&rsquo;in etrafından dağılın diye.\r\n\r\n\r\n	Ben Ali Murteza&rsquo;nın oğlu Abbasım.\r\n\r\n\r\n	Ki O, her zaman teyid edilmiştir.\r\n\r\n\r\n	Abbas, d&uuml;şman askerlerini sağlı sollu dağıtıp, nice mert g&ouml;r&uuml;n&uuml;ml&uuml; namertleri kılı&ccedil;tan ge&ccedil;irirken ş&ouml;yle diyordu:\r\n\r\n\r\n	&Ouml;l&uuml;m geldip &ccedil;attığı zaman ondan korkmam.\r\n\r\n\r\n	Bedenimin kahramanların i&ccedil;inde yere d&uuml;şmesinden korkmam.\r\n\r\n\r\n	Ben Abbasım, işim susuzlara su vermektir.\r\n\r\n\r\n	D&uuml;şmanla &ccedil;arpıştığım zaman &ouml;l&uuml;mden korkmam.\r\n\r\n\r\n	Fırat nehrine vardığı zaman &ouml;nce ondan bir avu&ccedil; alıp i&ccedil;mek istedi, ancak suyu geri d&ouml;kt&uuml; ve onu i&ccedil;medi. Bu şekilde vefasını ortaya koydu. Ardından şu şiiri okudu:\r\n\r\n\r\n	Ey nefs! H&uuml;seyin&rsquo;den sonra al&ccedil;alasın.\r\n\r\n\r\n	Ondan sonra sakın canlı kalmayasın.\r\n\r\n\r\n	H&uuml;seyin &ouml;l&uuml;m şerbetini i&ccedil;erken.\r\n\r\n\r\n	Sen soğuk ve berrak su mu i&ccedil;ersin\r\n\r\n\r\n	Oysa bu iş uzaktır benden\r\n\r\n\r\n	Bu ne benim dinimdir, ne de sağlam inan&ccedil;lı kimsenin.\r\n\r\n\r\n	Bu sırada oklar ve mızraklar yağmur gibi yağmaya başladı. Zeyd b. Verka ona saldırarak sağ kolunu kesti, O da kılıcı sol eline alarak şu şiiri okudu:\r\n\r\n\r\n	Andolsun Allah&rsquo;a eğer sağ elimi keserseniz,\r\n\r\n\r\n	Dinimi yine de sonsuza dek koruyacağım\r\n\r\n\r\n	Sadık ve takvalı imamımdan ki\r\n\r\n\r\n	Pak ve emin peygamberin evladıdır\r\n\r\n\r\n	Himaye edeceğim.[1]\r\n\r\n\r\n	Bunlar onun aşura g&uuml;n&uuml; okuduğu kahramanlık ve savaşa ait şiirler ve şiarların bir kısmıdır. Fakat su getireceği zaman yaşadığını g&ouml;stermek i&ccedil;in Tekbir getirdiğine dair herhangi bir kanıta rastlamadık. Ancak &lsquo;La Havle ve La Kuvvete İlla Billah&rsquo; vb. gibi şiarların İmam H&uuml;seyin&rsquo;in askerlerinin asıl ve genel şiarları olduğunu s&ouml;yleyebiliriz. Ubeydullah b. Ziyad ve onun &Ouml;mer b. Saad gibi uşakları, İslam adına ve harici oldukarı (dinden &ccedil;ıktıkları) bahanesiyle İmam H&uuml;seyin&rsquo;le (a.s) savaştıklarında Yezidin ordusununda b&ouml;yle şiarları kullandıkları uzak bir ihtimal değildir.\r\n\r\n\r\n	&nbsp;\r\n	------------\r\n\r\n\r\n	[1] -Hz. Ebulfazl&rsquo;ın (a.s) aşura g&uuml;n&uuml; okuduğu kahramalık şiirlerinin bir kısmı','Bu sorunun ayrıntılı cevabı yoktur.'),(617,'tr628','<p>\r\n	<i><span style=\"; FONT-SIZE: 10pt\">Sar</span></i><span style=\"; FONT-SIZE: 10pt\">, hem intikam almak hem de kan demektir. Birinci manaya g&ouml;re İmam H&uuml;seyin&rsquo;e (a.s) Sarallah denmesinin nedeni Allah&rsquo;ın Onun kanının velisi ve intikam alıcısı olmasından dolayıdır.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Ama Sarallah&rsquo;ın, &lsquo;Allah&rsquo;ın kanı&rsquo; manasına geldiğini s&ouml;ylersek bunun nedeni aşağıdaki şıklardan biridir:</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">1- Sar&rsquo;ın &lsquo;Allah&rsquo;a izafe olması (mal edilmesi) g&ouml;steriyor ki kan, değerli bir kandır; yani izafe burada şeref kazanmak izafesidir.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">2- Kamil insan, kemal derecelerinde farz kurblar makamına ulaştığı i&ccedil;in Yedullah (Allah&rsquo;ın eli), Lisanullah (Allah&rsquo;ın dili) ve Sarallah (Allah&rsquo;ın kanı) olur. Yani Allah bir şey yapmak istediği zaman onun eliyle yapar, konuşmak istediği zaman onun diliyle konuşur, dinine toplumda hayat vermek istiyorsa onun kanını kullanır. İmam H&uuml;seyin (a.s) Sarallah&rsquo;dır, zira onun yere d&ouml;k&uuml;len kanı dine hayat vermiştir.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Bize g&ouml;re, birinci mana doğrudur, ancak ikinci mana da bu lakap i&ccedil;in doğru bir manadır. Bu mananın derinine inen işin ehli kimseler bazı y&ouml;nlerden ona &ouml;ncelik vermişlerdir.</span></p>\r\n','<p>\r\n	Her şeyden &ouml;nce belirtmek gerekir ki, bu lakap İmam Ali (a.s) ve İmam H&uuml;seyin (a.s) olmak &uuml;zere iki masum imamın lakabıdır. İmam H&uuml;seyin&rsquo;in (a.s) ziyaretinde ş&ouml;yle bir c&uuml;mle var: Selam sana ey Allah&rsquo;ın kanı ve Allah&rsquo;ın kanının oğlu![1]</p>\r\n\r\n<p>\r\n	Sarallah&rsquo;ın manası hakkında iki ihtimal var:</p>\r\n\r\n<p>\r\n	1- İntikam Almak: L&uuml;gatte el-Sar&nbsp; kanı talep etmek yani intikam almak demektir. Buna g&ouml;re Sarallah, Allah&rsquo;ın Onun kanının velisi ve intikam alıcısı olan kimseye denir.</p>\r\n\r\n<p>\r\n	Belirtmek gerekir ki, &lsquo;H&uuml;seyin&rsquo;in kanının intikamını almak&rsquo; anlamına gelen &lsquo;Ya Lesarati&rsquo;l-H&uuml;seyin&rsquo; şiarı Tevvabin ve Muhtar&rsquo;ın kıyamının şiarı idi.[2] Yine İmam Zaman&rsquo;ın (a.f) zuhuruna kadar Onun (a.s) mezarının başında olan meleklerinde şiarıdır.[3] Kıyam edeceği zaman İmam Zaman&rsquo;ın (a.f)[4] ve şehadet aşığı ashabının şiarlarıda budur.[5]</p>\r\n\r\n<p>\r\n	Yukarıda Sarallah i&ccedil;in s&ouml;ylenen mana, alimlerin &ccedil;oğunun kabul ettiği manadır.[6] Buna g&ouml;re &lsquo;Sarallah&rsquo;ın anlamı şudur: &lsquo;Ey kanının diyeti Allah&rsquo;a ait olan kimse, O&rsquo;dur kanının diyetini alacak olan; zira sen bir aileye ait değilsin ki kanının diyetini o ailenin reisi alsın veya bir kabileye ait değilsin ki o kabilenin reisi senin diyetini alsın. Sen insanlığa aitsin, sen varlık alemine, sen Cenab-ı Hakk&rsquo;a aitsin, &ouml;yleyse diyetini Onun alması gerekir. Ve sen Allah yolunda şehid olan Ali. b. Ebi Talib&rsquo;in oğlusun, Onunda diyetini Allah&rsquo;ın alması gerekir.&rsquo;</p>\r\n\r\n<p>\r\n	2- Allah&rsquo;ın Kanı: Allame Meclisi&rsquo;nin (r.a) s&ouml;z&uuml;nden el-Sar kelimesinin kan ve intikam manasına geldiği anlaşılmaktadır.[7] Lisanu&rsquo;l-Arap l&uuml;gat kitabında da aynı şey yazılıdır: &lsquo;el-Sar, kanı talep etmek (intikam almak) demektir. Kan manasına geldiği de s&ouml;ylenmiştir.&rsquo;[8] Buna g&ouml;re H&uuml;seyin (a.s) Allah&rsquo;ın kanıdır denebilir. Peki b&ouml;yle bir mana kabul g&ouml;r&uuml;r m&uuml;? Yani Allah madde midir ki kanı olsun? Allah&rsquo;ın hakkında b&ouml;yle bir şey d&uuml;ş&uuml;nmek doğru mudur?</p>\r\n\r\n<p>\r\n	Cevap şudur: Yedullah (Allah&rsquo;ın eli) vb. gibi kelimeler İslami literat&uuml;rde kinaye veya mecaz olarak kullanılmaktadır.[9] Mesela Ali (a.s) yedullahtır denildiği zaman bu Allah&rsquo;ın cisim olduğu, insan gibi elinin olduğu ve Allah&rsquo;ın elinin Hz. Ali&rsquo;nin (a.s) olduğu manasında değil, Ali (a.s), ilahi kudretin (a.s) kendisinde tecelli ettiği kimse manasındadır.</p>\r\n\r\n<p>\r\n	Buna g&ouml;re İmam H&uuml;seyin&rsquo;e (a.s) &lsquo;Sarallah&rsquo; lakabının verilmesi hakkında aşağıdaki ihtimallerden biri s&ouml;z konusu olabilir:</p>\r\n\r\n<p>\r\n	1- Sar&rsquo;ın &lsquo;Allah&rsquo;a izafe olması (maledilmesi) teşrifiyyedir. Yani bu kan, en şerif varlık olan Allah&rsquo;a izafe olmuş ki şerafet elde etsin ve bu kanın şerif bir kan olduğu bilinsin. &Ccedil;&uuml;nk&uuml; Allah yolunda d&ouml;k&uuml;ld&uuml;ğ&uuml; i&ccedil;in Allah&rsquo;a aittir. Nitekim &lsquo;Allah&rsquo;ın Devesi&rsquo;[10] ayetinde deve veya &lsquo;Beytullah&rsquo; kelimesinde ve &lsquo;Senin evinin yanında&rsquo;[11] ayetindeki&nbsp; beyt (ev) kelimesi Allah&rsquo;a ve ikinci tekil zamire şerafet elde etmek i&ccedil;in izafe olmuştur.[12]</p>\r\n\r\n<p>\r\n	2- Kamil insan, kemal derecelerinde farz kurblara[13] ulaştığı i&ccedil;in &lsquo;Yedullah&rsquo; (Allah&rsquo;ın eli), Lisanullah (Allah&rsquo;ın dili) ve &lsquo;Sarallah&rsquo; (Allah&rsquo;ın kanı) olur. Yani Allah bir şey yapmak istediği zaman onun eliyle yapar, konuşmak istediği zaman onun diliyle konuşur ve dinine hayat vermek istiyorsa onun kanını kullanır.</p>\r\n\r\n<p>\r\n	İmam Ali (a.s) ve İmam H&uuml;seyin (a.s) &lsquo;Sarallah&rsquo;tırlar. &Ccedil;&uuml;nk&uuml; onların yere d&ouml;k&uuml;len kanları dine hayat vermiştir.</p>\r\n\r\n<p>\r\n	Kısacası dini kaynaklarımızda &lsquo;Sarallah&rsquo; lakabı İmam H&uuml;seyin (a.s) i&ccedil;in kullanılmıştır. Bize g&ouml;re birinci mana doğrudur, ancak ikinci mana da &lsquo;Sarallah&rsquo; lakabı i&ccedil;in doğrudur. Bu mananın derinine inen işin ehli kimseler bazı y&ouml;nlerden ona &ouml;ncelik vermişlerdir.</p>\r\n\r\n<p>\r\n	Bu g&ouml;r&uuml;şte, O y&uuml;ce İmamın (a.s) Allah&rsquo;ın kanı olmasının nedeni kanının dine yeni bir hayat kazandırıdığı ve Allah&rsquo;ın adını canladırdığı i&ccedil;indir. &Ccedil;&uuml;nk&uuml; Allah gittik&ccedil;e unutuluyor, ibadetler adet haline geliyordu.</p>\r\n\r\n<p>\r\n	İşte bu y&uuml;zden &lsquo;İslam Nebeviyu&rsquo;l H&uuml;dus H&uuml;seynu&rsquo;l Beka&rsquo; (İslam&rsquo;ı Peygamber getirdi, H&uuml;seyin devam ettirdi) denmiştir. İnsanın yaşamını s&uuml;rd&uuml;rebilmesi i&ccedil;in kana ihtiyacı var; kanın damarlarda akması yaşamın sembol&uuml;d&uuml;r. Kan damarda akmazsa insan &ouml;l&uuml;r. İslamın yaşaması i&ccedil;inde aynı şekilde damarlarında kanın akması gerekir. Bir g&uuml;n o kan İslamın bedeninden &ccedil;ıkarsa onun &ouml;l&uuml;m&uuml; kesindir. Geriye kalan sadece ruhusuz ve cansız bir cesettir.[14]</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;--------------</p>\r\n\r\n<p>\r\n	<br />\r\n	[1] -Kuleyni, Muhammed b. Yakup, el-Kafi, c.4, s.576. Bu c&uuml;mle recep ayı, recep ayının yarısı, şaban ayı ve İmam H&uuml;seyin&rsquo;in Arefe g&uuml;n&uuml; dualarında gelmiştir.</p>\r\n\r\n<p>\r\n	[2] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.45, s.333; Keremi, Ali, Der Sug-i Emir-i Azad: Guyaterin&nbsp; Tarih-i Kerbela, s.385.</p>\r\n\r\n<p>\r\n	[3] -D&ouml;rt bin melek İmam H&uuml;seyin&rsquo;e (a.s) yardım etmek i&ccedil;in nazil olduklarında İmamın (a.s) şehid olduğunu g&ouml;rd&uuml;ler. Onlarda İmam Mehdi&rsquo;ye (a.s) yardım etmek i&ccedil;in zuhura kadar perişan ve toprağa bulaşmış şekilde bekleyecekler. Onları şiarı &lsquo;Ya Lesarati&rsquo;l-H&uuml;seyin&rsquo;dir. (Şeyh Saduk, Emali, s.130, el-Meclisi&rsquo;lSabi&rsquo; ve&rsquo;l-İşrun; Meclisi, Muhammed Bakır, a.g.e, c.44, s.286).</p>\r\n\r\n<p>\r\n	[4] -Kummi, Şeyh Abbas, M&uuml;nteha&rsquo;l-Amal, c.1, s.542; yine İmam Bakır (a.s) ş&ouml;yle buyuruyor: &lsquo;Kaimimiz kıyam ettiğinde H&uuml;seyin&rsquo;in kanını talep edecektir.&rsquo; (Meclisi, Muhammed Bakır, a.g.e, c.44, s.218)</p>\r\n\r\n<p>\r\n	[5] -Meclisi, Muhammed Bakır, a.g.e, c.52, s.308</p>\r\n\r\n<p>\r\n	[6] -Tefsir-i N&uuml;mune&rsquo;de ş&ouml;yle yazar: &lsquo;Sar, Arap&ccedil;ada hi&ccedil; bir zaman kan manasına gelmemiştir. Sar, &lsquo;diyet&rsquo; manasına gelemektedir (Arap&ccedil;ada kana &lsquo;Dem&rsquo; denmektedir), Mekarim Şirazi, Nasır, Tefsir-i N&uuml;mune, c.4, s.229.</p>\r\n\r\n<p>\r\n	[7] -Allame &lsquo;Ş&uuml;phe yok ki sen Allah&rsquo;ın yery&uuml;z&uuml;ndeki kanısın&rsquo; c&uuml;mlesini ş&ouml;yle a&ccedil;ıklıyor: &lsquo;el-Sar (hamza harfli), kan ve intikam almak demektir. Yani &lsquo;Sen Allah&rsquo;ın kanının ailesindensin ve Allah&rsquo;ın d&uuml;şmanlardan kanını istediği kimsesin&rsquo; veya &lsquo;O, Onun ve Ehl-i Beytinin kanını ric&rsquo;atte Allah&rsquo;ın emriyle talep edendir.&rsquo; (Meclisi, Muhammed Bakır, a.g.e, c.98, s.151).</p>\r\n\r\n<p>\r\n	[8] -İbn-i Manzur, Muhammed b. Mekarim, Lisanu&rsquo;l-Arap, c.4, s.97.</p>\r\n\r\n<p>\r\n	[9] -Bkz: Mekarim Şirazi, Nasır, a.g.e, c.4, s.229; Kıraati, Tefsir-i Nur, c.2, s.443</p>\r\n\r\n<p>\r\n	[10] -Hud/64</p>\r\n\r\n<p>\r\n	[11] -İbrahim/37</p>\r\n\r\n<p>\r\n	[12] -&lsquo;Bu Allah&rsquo;ın devesidir.&rsquo; c&uuml;mlesinde Allah&rsquo;a yapılan izafe (mal edilme) teşrifiyyedir, tıpkı Mekke&rsquo;nin Allah&rsquo;a izafe olup &lsquo;Beytullah&rsquo; denmesi ve H&uuml;seyin&rsquo;in kanının Allah&rsquo;a izafe olup &lsquo;Sarallah&rsquo; denmesi gibi. (Bkz: H&uuml;seyni Şirazi, Seyyid Muhammed, Takribu&rsquo;l Kur&rsquo;an İle&rsquo;l Ezhan, c.2, s.200)</p>\r\n\r\n<p>\r\n	[13] -İnsanı Allah&rsquo;a yakın eden şey ya kullara farz etmediği ama kulların Allah&rsquo;a yakınlaşmak i&ccedil;in kendilerine gerekli g&ouml;rd&uuml;kleri ve yaptıkları mukarrebler demek olan nafilelerdir veya Allah&rsquo;ın kulların farz ettiği ve kullarında emire itaat i&ccedil;in yerine getirdikleri yine mukarrebler manasına gelen farzlardır.</p>\r\n\r\n<p>\r\n	[14] -Daha fazla bilgi i&ccedil;in bkz: Terhan, Kasım, İmam H&uuml;seyin&rsquo;in (a.s) Kişiliğine ve Kıyamına İrfani, Felsefi ve Kelami Bakış, s.91-104, İntişarat-ı &Ccedil;el&ccedil;erağ, 1. Baskı, H.Ş. 1388. Belitrmek gerekir ki verilen kaynakların t&uuml;m&uuml; Noor Computer Research Center of İslamic Sciences&rsquo;ın yazılım programlarındadır.</p>\r\n','Sar, hem intikam almak hem de kan demektir. Birinci manaya g&ouml;re İmam H&uuml;seyin&rsquo;e (a.s) Sarallah denmesinin nedeni Allah&rsquo;ın Onun kanının velisi ve intikam alıcısı olmasından dolayıdır.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Ama Sarallah&rsquo;ın, &lsquo;Allah&rsquo;ın kanı&rsquo; manasına geldiğini s&ouml;ylersek bunun nedeni aşağıdaki şıklardan biridir:\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	1- Sar&rsquo;ın &lsquo;Allah&rsquo;a izafe olması (mal edilmesi) g&ouml;steriyor ki kan, değerli bir kandır; yani izafe burada şeref kazanmak izafesidir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	2- Kamil insan, kemal derecelerinde farz kurblar makamına ulaştığı i&ccedil;in Yedullah (Allah&rsquo;ın eli), Lisanullah (Allah&rsquo;ın dili) ve Sarallah (Allah&rsquo;ın kanı) olur. Yani Allah bir şey yapmak istediği zaman onun eliyle yapar, konuşmak istediği zaman onun diliyle konuşur, dinine toplumda hayat vermek istiyorsa onun kanını kullanır. İmam H&uuml;seyin (a.s) Sarallah&rsquo;dır, zira onun yere d&ouml;k&uuml;len kanı dine hayat vermiştir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Bize g&ouml;re, birinci mana doğrudur, ancak ikinci mana da bu lakap i&ccedil;in doğru bir manadır. Bu mananın derinine inen işin ehli kimseler bazı y&ouml;nlerden ona &ouml;ncelik vermişlerdir.','Her şeyden &ouml;nce belirtmek gerekir ki, bu lakap İmam Ali (a.s) ve İmam H&uuml;seyin (a.s) olmak &uuml;zere iki masum imamın lakabıdır. İmam H&uuml;seyin&rsquo;in (a.s) ziyaretinde ş&ouml;yle bir c&uuml;mle var: Selam sana ey Allah&rsquo;ın kanı ve Allah&rsquo;ın kanının oğlu![1]\r\n\r\n\r\n	Sarallah&rsquo;ın manası hakkında iki ihtimal var:\r\n\r\n\r\n	1- İntikam Almak: L&uuml;gatte el-Sar&nbsp; kanı talep etmek yani intikam almak demektir. Buna g&ouml;re Sarallah, Allah&rsquo;ın Onun kanının velisi ve intikam alıcısı olan kimseye denir.\r\n\r\n\r\n	Belirtmek gerekir ki, &lsquo;H&uuml;seyin&rsquo;in kanının intikamını almak&rsquo; anlamına gelen &lsquo;Ya Lesarati&rsquo;l-H&uuml;seyin&rsquo; şiarı Tevvabin ve Muhtar&rsquo;ın kıyamının şiarı idi.[2] Yine İmam Zaman&rsquo;ın (a.f) zuhuruna kadar Onun (a.s) mezarının başında olan meleklerinde şiarıdır.[3] Kıyam edeceği zaman İmam Zaman&rsquo;ın (a.f)[4] ve şehadet aşığı ashabının şiarlarıda budur.[5]\r\n\r\n\r\n	Yukarıda Sarallah i&ccedil;in s&ouml;ylenen mana, alimlerin &ccedil;oğunun kabul ettiği manadır.[6] Buna g&ouml;re &lsquo;Sarallah&rsquo;ın anlamı şudur: &lsquo;Ey kanının diyeti Allah&rsquo;a ait olan kimse, O&rsquo;dur kanının diyetini alacak olan; zira sen bir aileye ait değilsin ki kanının diyetini o ailenin reisi alsın veya bir kabileye ait değilsin ki o kabilenin reisi senin diyetini alsın. Sen insanlığa aitsin, sen varlık alemine, sen Cenab-ı Hakk&rsquo;a aitsin, &ouml;yleyse diyetini Onun alması gerekir. Ve sen Allah yolunda şehid olan Ali. b. Ebi Talib&rsquo;in oğlusun, Onunda diyetini Allah&rsquo;ın alması gerekir.&rsquo;\r\n\r\n\r\n	2- Allah&rsquo;ın Kanı: Allame Meclisi&rsquo;nin (r.a) s&ouml;z&uuml;nden el-Sar kelimesinin kan ve intikam manasına geldiği anlaşılmaktadır.[7] Lisanu&rsquo;l-Arap l&uuml;gat kitabında da aynı şey yazılıdır: &lsquo;el-Sar, kanı talep etmek (intikam almak) demektir. Kan manasına geldiği de s&ouml;ylenmiştir.&rsquo;[8] Buna g&ouml;re H&uuml;seyin (a.s) Allah&rsquo;ın kanıdır denebilir. Peki b&ouml;yle bir mana kabul g&ouml;r&uuml;r m&uuml;? Yani Allah madde midir ki kanı olsun? Allah&rsquo;ın hakkında b&ouml;yle bir şey d&uuml;ş&uuml;nmek doğru mudur?\r\n\r\n\r\n	Cevap şudur: Yedullah (Allah&rsquo;ın eli) vb. gibi kelimeler İslami literat&uuml;rde kinaye veya mecaz olarak kullanılmaktadır.[9] Mesela Ali (a.s) yedullahtır denildiği zaman bu Allah&rsquo;ın cisim olduğu, insan gibi elinin olduğu ve Allah&rsquo;ın elinin Hz. Ali&rsquo;nin (a.s) olduğu manasında değil, Ali (a.s), ilahi kudretin (a.s) kendisinde tecelli ettiği kimse manasındadır.\r\n\r\n\r\n	Buna g&ouml;re İmam H&uuml;seyin&rsquo;e (a.s) &lsquo;Sarallah&rsquo; lakabının verilmesi hakkında aşağıdaki ihtimallerden biri s&ouml;z konusu olabilir:\r\n\r\n\r\n	1- Sar&rsquo;ın &lsquo;Allah&rsquo;a izafe olması (maledilmesi) teşrifiyyedir. Yani bu kan, en şerif varlık olan Allah&rsquo;a izafe olmuş ki şerafet elde etsin ve bu kanın şerif bir kan olduğu bilinsin. &Ccedil;&uuml;nk&uuml; Allah yolunda d&ouml;k&uuml;ld&uuml;ğ&uuml; i&ccedil;in Allah&rsquo;a aittir. Nitekim &lsquo;Allah&rsquo;ın Devesi&rsquo;[10] ayetinde deve veya &lsquo;Beytullah&rsquo; kelimesinde ve &lsquo;Senin evinin yanında&rsquo;[11] ayetindeki&nbsp; beyt (ev) kelimesi Allah&rsquo;a ve ikinci tekil zamire şerafet elde etmek i&ccedil;in izafe olmuştur.[12]\r\n\r\n\r\n	2- Kamil insan, kemal derecelerinde farz kurblara[13] ulaştığı i&ccedil;in &lsquo;Yedullah&rsquo; (Allah&rsquo;ın eli), Lisanullah (Allah&rsquo;ın dili) ve &lsquo;Sarallah&rsquo; (Allah&rsquo;ın kanı) olur. Yani Allah bir şey yapmak istediği zaman onun eliyle yapar, konuşmak istediği zaman onun diliyle konuşur ve dinine hayat vermek istiyorsa onun kanını kullanır.\r\n\r\n\r\n	İmam Ali (a.s) ve İmam H&uuml;seyin (a.s) &lsquo;Sarallah&rsquo;tırlar. &Ccedil;&uuml;nk&uuml; onların yere d&ouml;k&uuml;len kanları dine hayat vermiştir.\r\n\r\n\r\n	Kısacası dini kaynaklarımızda &lsquo;Sarallah&rsquo; lakabı İmam H&uuml;seyin (a.s) i&ccedil;in kullanılmıştır. Bize g&ouml;re birinci mana doğrudur, ancak ikinci mana da &lsquo;Sarallah&rsquo; lakabı i&ccedil;in doğrudur. Bu mananın derinine inen işin ehli kimseler bazı y&ouml;nlerden ona &ouml;ncelik vermişlerdir.\r\n\r\n\r\n	Bu g&ouml;r&uuml;şte, O y&uuml;ce İmamın (a.s) Allah&rsquo;ın kanı olmasının nedeni kanının dine yeni bir hayat kazandırıdığı ve Allah&rsquo;ın adını canladırdığı i&ccedil;indir. &Ccedil;&uuml;nk&uuml; Allah gittik&ccedil;e unutuluyor, ibadetler adet haline geliyordu.\r\n\r\n\r\n	İşte bu y&uuml;zden &lsquo;İslam Nebeviyu&rsquo;l H&uuml;dus H&uuml;seynu&rsquo;l Beka&rsquo; (İslam&rsquo;ı Peygamber getirdi, H&uuml;seyin devam ettirdi) denmiştir. İnsanın yaşamını s&uuml;rd&uuml;rebilmesi i&ccedil;in kana ihtiyacı var; kanın damarlarda akması yaşamın sembol&uuml;d&uuml;r. Kan damarda akmazsa insan &ouml;l&uuml;r. İslamın yaşaması i&ccedil;inde aynı şekilde damarlarında kanın akması gerekir. Bir g&uuml;n o kan İslamın bedeninden &ccedil;ıkarsa onun &ouml;l&uuml;m&uuml; kesindir. Geriye kalan sadece ruhusuz ve cansız bir cesettir.[14]\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	&nbsp;--------------\r\n\r\n\r\n	\r\n	[1] -Kuleyni, Muhammed b. Yakup, el-Kafi, c.4, s.576. Bu c&uuml;mle recep ayı, recep ayının yarısı, şaban ayı ve İmam H&uuml;seyin&rsquo;in Arefe g&uuml;n&uuml; dualarında gelmiştir.\r\n\r\n\r\n	[2] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.45, s.333; Keremi, Ali, Der Sug-i Emir-i Azad: Guyaterin&nbsp; Tarih-i Kerbela, s.385.\r\n\r\n\r\n	[3] -D&ouml;rt bin melek İmam H&uuml;seyin&rsquo;e (a.s) yardım etmek i&ccedil;in nazil olduklarında İmamın (a.s) şehid olduğunu g&ouml;rd&uuml;ler. Onlarda İmam Mehdi&rsquo;ye (a.s) yardım etmek i&ccedil;in zuhura kadar perişan ve toprağa bulaşmış şekilde bekleyecekler. Onları şiarı &lsquo;Ya Lesarati&rsquo;l-H&uuml;seyin&rsquo;dir. (Şeyh Saduk, Emali, s.130, el-Meclisi&rsquo;lSabi&rsquo; ve&rsquo;l-İşrun; Meclisi, Muhammed Bakır, a.g.e, c.44, s.286).\r\n\r\n\r\n	[4] -Kummi, Şeyh Abbas, M&uuml;nteha&rsquo;l-Amal, c.1, s.542; yine İmam Bakır (a.s) ş&ouml;yle buyuruyor: &lsquo;Kaimimiz kıyam ettiğinde H&uuml;seyin&rsquo;in kanını talep edecektir.&rsquo; (Meclisi, Muhammed Bakır, a.g.e, c.44, s.218)\r\n\r\n\r\n	[5] -Meclisi, Muhammed Bakır, a.g.e, c.52, s.308\r\n\r\n\r\n	[6] -Tefsir-i N&uuml;mune&rsquo;de ş&ouml;yle yazar: &lsquo;Sar, Arap&ccedil;ada hi&ccedil; bir zaman kan manasına gelmemiştir. Sar, &lsquo;diyet&rsquo; manasına gelemektedir (Arap&ccedil;ada kana &lsquo;Dem&rsquo; denmektedir), Mekarim Şirazi, Nasır, Tefsir-i N&uuml;mune, c.4, s.229.\r\n\r\n\r\n	[7] -Allame &lsquo;Ş&uuml;phe yok ki sen Allah&rsquo;ın yery&uuml;z&uuml;ndeki kanısın&rsquo; c&uuml;mlesini ş&ouml;yle a&ccedil;ıklıyor: &lsquo;el-Sar (hamza harfli), kan ve intikam almak demektir. Yani &lsquo;Sen Allah&rsquo;ın kanının ailesindensin ve Allah&rsquo;ın d&uuml;şmanlardan kanını istediği kimsesin&rsquo; veya &lsquo;O, Onun ve Ehl-i Beytinin kanını ric&rsquo;atte Allah&rsquo;ın emriyle talep edendir.&rsquo; (Meclisi, Muhammed Bakır, a.g.e, c.98, s.151).\r\n\r\n\r\n	[8] -İbn-i Manzur, Muhammed b. Mekarim, Lisanu&rsquo;l-Arap, c.4, s.97.\r\n\r\n\r\n	[9] -Bkz: Mekarim Şirazi, Nasır, a.g.e, c.4, s.229; Kıraati, Tefsir-i Nur, c.2, s.443\r\n\r\n\r\n	[10] -Hud/64\r\n\r\n\r\n	[11] -İbrahim/37\r\n\r\n\r\n	[12] -&lsquo;Bu Allah&rsquo;ın devesidir.&rsquo; c&uuml;mlesinde Allah&rsquo;a yapılan izafe (mal edilme) teşrifiyyedir, tıpkı Mekke&rsquo;nin Allah&rsquo;a izafe olup &lsquo;Beytullah&rsquo; denmesi ve H&uuml;seyin&rsquo;in kanının Allah&rsquo;a izafe olup &lsquo;Sarallah&rsquo; denmesi gibi. (Bkz: H&uuml;seyni Şirazi, Seyyid Muhammed, Takribu&rsquo;l Kur&rsquo;an İle&rsquo;l Ezhan, c.2, s.200)\r\n\r\n\r\n	[13] -İnsanı Allah&rsquo;a yakın eden şey ya kullara farz etmediği ama kulların Allah&rsquo;a yakınlaşmak i&ccedil;in kendilerine gerekli g&ouml;rd&uuml;kleri ve yaptıkları mukarrebler demek olan nafilelerdir veya Allah&rsquo;ın kulların farz ettiği ve kullarında emire itaat i&ccedil;in yerine getirdikleri yine mukarrebler manasına gelen farzlardır.\r\n\r\n\r\n	[14] -Daha fazla bilgi i&ccedil;in bkz: Terhan, Kasım, İmam H&uuml;seyin&rsquo;in (a.s) Kişiliğine ve Kıyamına İrfani, Felsefi ve Kelami Bakış, s.91-104, İntişarat-ı &Ccedil;el&ccedil;erağ, 1. Baskı, H.Ş. 1388. Belitrmek gerekir ki verilen kaynakların t&uuml;m&uuml; Noor Computer Research Center of İslamic Sciences&rsquo;ın yazılım programlarındadır.'),(618,'tr627','<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Kimi tarih kitaplarında ş&ouml;yle yazar: Her t&uuml;rl&uuml; şehveperestlik imkanına sahip olan Yezid, bu sefer İshak&rsquo;ın kızı ve Abdullah b. Selam&rsquo;ın iffetli karısı Ureyneb&rsquo;e g&ouml;z koyarak onunla evlenmeyi istiyordu. Babası Muaviye&rsquo;de d&uuml;zenbazlıkla bu iffetli M&uuml;sl&uuml;man kadını kocasından ayırıp oğlu Yezidin g&uuml;nah dolu yatağına atmak istiyordu. H&uuml;seyin b. Ali&rsquo;nin (a.s) bu &ccedil;irkin meseleden haberi olunca Muaviyenin karşısına dikilerek onun bu oyununu bozdu ve İslam kanunlarına g&ouml;re kadını kocası Abdullah b. Selam&rsquo;a geri verdi. Bu şekilde bu M&uuml;sl&uuml;man ve pak aileyi Yezidin şerrinden korumuş oldu.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Bu nakilde bir&ccedil;ok ş&uuml;pheler var, ancak b&ouml;yle bir şeyin doğru olduğunu varsayarsak, bunun İmam H&uuml;seyin&rsquo;e herhangi bir eksiklik ve kusur getirecek tarafı yoktur. Aksine Onun, İslam toplumunun namusunu korumak i&ccedil;in nasıl bir siyaset, anlayış ve merhamete sahip olduğunu g&ouml;steriyor.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Hi&ccedil; bir g&uuml;venilir kaynakta Kerbela olayının nedenleri arasında Yezidin bu olaydan dolayı İmam H&uuml;seyin&rsquo;e kin g&uuml;tt&uuml;ğ&uuml; i&ccedil;in Onunla savaştığına dair bir delil yoktur.</span></p>\r\n','<p>\r\n	Kimi tarih kitaplarında bu olay ş&ouml;yle anlatılır: Muaviye&rsquo;nin halifeliği zamanında g&uuml;zellikte, edepte ve m&uuml;kemmelikte meşhur olan İshak&rsquo;ın kızı Ureyneb adında m&uuml;min bir kadın yaşıyordu. O zaman veliaht olan Yezid, ona aşık olmuştu. Ama o evlenme girişiminde bulunmadan &ouml;nce Ureyneb, Irak&rsquo;ta tanınmış simalardan amcasının oğlu Abdullah b. Selam ile evlendi ve mutlu bir yaşam s&uuml;rmeye başladı.</p>\r\n\r\n<p>\r\n	Muaviye, Yezidin ona olan tutkusunu &ouml;ğrenince onu arzusuna kavuşturacağına dair s&ouml;z verdi. O sıralarda Abdullah Irak&rsquo;ta Muaviye&rsquo;nin memuru idi. Onu Irak&rsquo;tan Şam&rsquo;a &ccedil;ağırıp, Ebu Hureyre ve Ebu Derda aracılığıyla kızını onunla evlendirmek istediğini s&ouml;yledi. Bahane olarak ise onu halifenin damadı olmaya layık g&ouml;rd&uuml;ğ&uuml;n&uuml; &ouml;ne s&uuml;r&uuml;yordu.</p>\r\n\r\n<p>\r\n	Abdullah bu &ouml;neriyi kabul etti. Ebu Hureyre ve Ebu Derda bunu hemen Muaviyeye ulaştırdılar. Muaviye daha &ouml;nce kızına &lsquo;O ikisi yanına el&ccedil;ilik i&ccedil;in gelirlerse kabul et, ama onlara de ki: Abdullah karısını boşarsa onunla evlenirim&rsquo; demesini tenbihlemişti. Abdullah onun hilesine kanarak karısını boşadı. Muaviyeden ise s&ouml;z&uuml;n&uuml; yerine getirmesini istedi. Muaviye ona &lsquo;Eğer kızım razı olursa kabul ederim&rsquo; dedi. Beraberce Muaviyenin kızının yanına gidip Ureyneb&rsquo;i boşadığını s&ouml;ylediler. Muaviyenin kızı dedi ki: &lsquo;Bu konuda d&uuml;ş&uuml;n&uuml;p meşveret etmem gerekir.&rsquo;</p>\r\n\r\n<p>\r\n	Bir s&uuml;re sonra Ureyneb&rsquo;in iddetide doldu. Onlar yeniden Muaviyenin kızının yanına gittiler. Ama o &lsquo;Ben b&ouml;yle bir evliliği faydalı g&ouml;rm&uuml;yorum&rsquo; diyerek onu reddetti. Bunun &uuml;zerine Muaviye Ebu Derda&rsquo;yı Ureyneb&rsquo;i kendi oğluna istmesi i&ccedil;in Irak&rsquo;a g&ouml;nderdi. Ebu Derda Irak&rsquo;a geldiğinde İmam H&uuml;seyin&rsquo;de (a.s) Irak&rsquo;ta idi. &Ouml;nce İmamın huzuruna varmayı sonra g&ouml;revini yerine getirmeyi kararlaştırdı. İmamın huzuruna varınca İmam ondan &lsquo;Neden Irak&rsquo;a geldin?&rsquo; diye sordu. O da konuyu arzetti. İmam buyurdu: &lsquo;Bende Ureyneb&rsquo;i istemesi i&ccedil;in birini g&ouml;ndermek istiyordum. Onun yanına gittiğinde benimde talip olduğumu s&ouml;yle.&rsquo; Ebu Derda, Ureyneb&rsquo;in yanına gittiğinde İmam ve Yezidden taraf el&ccedil;iliğe geldiğini s&ouml;yledi. Ureyneb ondan, hangisiyle evlenmesinin daha iyi olacağını sorduğunda o da İmamla evlenmesinin onun i&ccedil;in daha iyi olacağını s&ouml;yledi. Ureyneb de İmam H&uuml;seyin&rsquo;i se&ccedil;ti; İmam Yezidin vereceği mihriyeyi vererek onunla evlendi.</p>\r\n\r\n<p>\r\n	Ureyneb&rsquo;in Şam&rsquo;da olan kocası Abdullah ise Muaviyenin vefasızlığına uğradı; Muaviye onun maaşını dahi kesti. Abdullah, eşinin yanına bıraktığı emanetleri almak i&ccedil;in Irak&rsquo;a geldi ve İmam H&uuml;seyin&rsquo;in yanına gitti. İmam&rsquo;a emanetleri almak istediğini arzetti. Sonra eski eşinin yanına gidip emnatlerini aldı. Onlar birbirlerini g&ouml;rd&uuml;klerinde ge&ccedil;miş g&uuml;nlerini hatırlayıp ağlamaya başladılar. İmam (a.s) bu sahneyi g&ouml;r&uuml;nce ikisine de acıdı ve ş&ouml;yle buyurdu: &lsquo;Ben ona &uuml;&ccedil; talak verdim. Allahım! Ben onunla g&uuml;zelliği ve malı i&ccedil;in evlenmediğimi sen biliyorsun. Onu kocasına saklamak i&ccedil;in evlendim.&rsquo;</p>\r\n\r\n<p>\r\n	Sonra ona b&uuml;t&uuml;n mihriyesini vermelerini emretti. Onlar teşekk&uuml;r i&ccedil;in İmam&rsquo;a mal vermek istediklerinde İmam kabul etmeyerek ş&ouml;yle buyurdu: &lsquo;Bana verilmesini &uuml;mit ettiğim m&uuml;kafat, (d&uuml;nyadaki) maldan daha iyidir.&rsquo; Onlarda yeniden beraberce yaşamaya başladılar.[1]</p>\r\n\r\n<p>\r\n	Bu olayın yalan olduğunu g&ouml;steren bazı karineler var. &Ouml;rneğin:</p>\r\n\r\n<p>\r\n	1- Rivayet m&uuml;rseldir; herhangi bir senet zikredilmediğinden incelenmeye alınamıyor. Zira İbn-i Kutaybe (el-İmamet ve&rsquo;s-Siyaset kitabının yazarı) hicri 213 yılında K&uuml;fe&rsquo;de d&uuml;nyaya gelen hicri 3. asrın yazarlarındandır. İmam H&uuml;seyin (a.s) ise hicri 61 yılında Kerbela&rsquo;da şehid oldu. Dolayısıyla İbn-i Kutaybe İmam H&uuml;seyin&rsquo;in şehadetinden 152 yıl sonra d&uuml;nyaya gelmiştir. Yani bu olay yaşanırken o hen&uuml;z d&uuml;nyaya gelememiş, olayın yaşandığı d&ouml;nemde yoktu. Buna g&ouml;re olayı isimlerini zikretmediği kimse ya da kimselerden nakletmelidir. Bu durumda bizim ravileri inceleme imkanımızda kalmıyor. Belkide yalancı biri bu olayı uydurup ona s&ouml;ylemiştir.</p>\r\n\r\n<p>\r\n	2- Olayda Muaviye, Abdullah b. Selam ve Ureyneb&rsquo;in arasında vasıta olan Ebu Derda, meşhur g&ouml;r&uuml;şe g&ouml;re Osmanın halifeliği zamanında &ouml;lm&uuml;şt&uuml;r (bir&ccedil;ok tarih&ccedil;i onun hicri 38 ya da 39 yılında &ouml;ld&uuml;ğ&uuml;n&uuml; yazmıştır.)[2] Buna g&ouml;re o, Muaviyenin h&uuml;kumetinin son d&ouml;neminde ve Yezidin veliahtlığı zamanında b&ouml;yle bir olayın i&ccedil;inde nasıl olabilir?</p>\r\n\r\n<p>\r\n	3- Olay, birinci derecede meşhur kaynaklarda yer almamıştır. Onu anlatan en meşhur kitap el-İmamet ve&rsquo;l-Siyaset kitabıdır. Ancak bazıları, onun İbn-i Kutaybe&rsquo;ye ait olduğundan da ş&uuml;pheleri var.[3]</p>\r\n\r\n<p>\r\n	4- İmam H&uuml;seyin&rsquo;in (a.s),Hz. Ali&rsquo;nin (a.s) şehadetinden sonra ve aşura kıyamından &ouml;nce Irak&rsquo;a gelip sonra da Medine&rsquo;ye d&ouml;nd&uuml;ğ&uuml;ne dair hi&ccedil; bir senet yoktur. Halbuki yukarıdaki rivayete g&ouml;re Ureyneb olayı aşura kıyamından &ouml;nce olmuştur.</p>\r\n\r\n<p>\r\n	5- Bu rivayete g&ouml;re İmam (a.s) Ureyneb&rsquo;i bir defada &uuml;&ccedil; talak vermiştir. Oysa bu bizim şeriatımıza g&ouml;re yanlıştır ve İmamın verdiği talak, bir talak sayılır.[4]</p>\r\n\r\n<p>\r\n	6- Talak&rsquo;ın şartlarından biri iki adil şahidin talak&rsquo;a şahid olmalarıdır. Kur&rsquo;an buyuruyor: &lsquo;Sizden adalet sahibi iki kişiyi tanık bulundurun&rsquo;[5] İmam Sadık&rsquo;da (a.s): &lsquo;Talak ancak iki adil şahidin yanında ger&ccedil;ekleşir.&rsquo;[6] diye buyurmaktadır. Oysa rivayete g&ouml;re bu &ouml;nemli şart yerine getirilmemiş ve kimse ona şahid olmamıştır.</p>\r\n\r\n<p>\r\n	Yukarıdaki karinelerin her biri tek başına bizim bu olayın doğruluğuna olan g&uuml;venimizi sarsmaktadır. Ancak onların hepsini bir kenara bırakıp, rivayetin doğru olduğunu kabul edersek, bu olay İmam H&uuml;seyin&rsquo;e (a.s) eksiklik ve kusur getirmez. Aksine bunlar Onun (a.s) fazilet, siyaset, anlayış ve merhametinin g&ouml;stergesidir. İmam bu işi yalnız ve yalnız Yezidin k&ouml;t&uuml; ve şeytani emeline engel olmak i&ccedil;in yaptı ve bir ailenin dağılmasını &ouml;nledi.</p>\r\n\r\n<p>\r\n	Bu tarihi nakile g&ouml;re İmam H&uuml;seyin (a.s) o kadını Muaviyenin hilesinden kurtararak kocasına geri veriyor. Hatta rivayette &ouml;zellikle İmamın (a.s): &lsquo;Allahım! Ben onunla g&uuml;zelliği ve malı i&ccedil;in evlenmediğimi sen biliyorsun.&rsquo; diye buyurduğu ve kadının kocasına olan bağlılığını g&ouml;r&uuml;nce onu boşayıp kocasına verdiği belirtilmiştir.</p>\r\n\r\n<p>\r\n	Yine rivayette İmam H&uuml;seyin&rsquo;in (a.s), mazlumu koruyup himaye etmeye ne kadar d&uuml;şk&uuml;n olduğu g&ouml;r&uuml;lmektedir.</p>\r\n\r\n<p>\r\n	Şu noktayada dikkat &ccedil;ekmek gerekir ki hi&ccedil; bir g&uuml;venilir kaynakta Kerbela olayının nedenleri arasında Yezidin bu sebepten dolayı İmam H&uuml;seyin&rsquo;e kin g&uuml;tt&uuml;ğ&uuml; i&ccedil;in Onunla savaştığına dair bir delil yoktur.</p>\r\n\r\n<p>\r\n	Daha fazla bilgi i&ccedil;in el-İmamet ve&rsquo;s-Siyaset (Fars&ccedil;a &ccedil;evirisi), s.212-216&rsquo;ya bakabilirsiniz.</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	<br />\r\n	[1] -Deyneveri, Ebu Muhammed Abdullah b. M&uuml;slim b. Kutaybe, el-İmamet ve&rsquo;s-Siyaset, (Ali Şiri&rsquo;nin &ccedil;alışması), c.1, s.217 ve sonrası, Neşr-i Daru&rsquo;l-Ezva, Beyrut,</p>\r\n\r\n<p>\r\n	[2] -İbn-i Esir, el-Kamil Fi&rsquo;t-Tarih, c.3, s.129, İntişarat-ı Dar-u Sadır, Beyrut, Hicri 1385, Miladi1965; İbn-i Abdulbir, el-İstiab, c.3, s.1229-1230 (Ali Muhammed el-Bicavi&rsquo;nin &ccedil;alışması), İntişarat-ı Daru&rsquo;l Cuyel, Beyrut, 1. Baskı, Hicri:1414, Miladi:1992; İbn-i Hacer Askalani, el-İsabe Fi Temyizi&rsquo;l Sahabe, c.4, s.622 (Adil Ahmed Abdulmevcud ve Ali Muhammed Muavvaz&rsquo;ın &ccedil;alışmaları), İntişarat-ı Daru&rsquo;l K&uuml;t&uuml;bi&rsquo;l-İlmiyye, Beyrut, 1. Baskı, Hicri:1415, Miladi:1995;</p>\r\n\r\n<p>\r\n	[3] -Dairetu&rsquo;l Maarif-i Bozorg-i İslami, c.10, Makale:3918 (el-İmamet ve&rsquo;s-Siyaset), İntişarat-ı Merkez-i Dairetu&rsquo;l Maarif-i Bozorg-i İslami, Tahran, 1376.</p>\r\n\r\n<p>\r\n	[4] -H&uuml;r Amuli, Vesail-uş Şia, c.22, s.21, Naşir: Alu&rsquo;l-Beyt.</p>\r\n\r\n<p>\r\n	[5] -Talak/2</p>\r\n\r\n<p>\r\n	[6] -H&uuml;r Amuli, a.g.e, c.22, s.25.</p>\r\n','Kimi tarih kitaplarında ş&ouml;yle yazar: Her t&uuml;rl&uuml; şehveperestlik imkanına sahip olan Yezid, bu sefer İshak&rsquo;ın kızı ve Abdullah b. Selam&rsquo;ın iffetli karısı Ureyneb&rsquo;e g&ouml;z koyarak onunla evlenmeyi istiyordu. Babası Muaviye&rsquo;de d&uuml;zenbazlıkla bu iffetli M&uuml;sl&uuml;man kadını kocasından ayırıp oğlu Yezidin g&uuml;nah dolu yatağına atmak istiyordu. H&uuml;seyin b. Ali&rsquo;nin (a.s) bu &ccedil;irkin meseleden haberi olunca Muaviyenin karşısına dikilerek onun bu oyununu bozdu ve İslam kanunlarına g&ouml;re kadını kocası Abdullah b. Selam&rsquo;a geri verdi. Bu şekilde bu M&uuml;sl&uuml;man ve pak aileyi Yezidin şerrinden korumuş oldu.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Bu nakilde bir&ccedil;ok ş&uuml;pheler var, ancak b&ouml;yle bir şeyin doğru olduğunu varsayarsak, bunun İmam H&uuml;seyin&rsquo;e herhangi bir eksiklik ve kusur getirecek tarafı yoktur. Aksine Onun, İslam toplumunun namusunu korumak i&ccedil;in nasıl bir siyaset, anlayış ve merhamete sahip olduğunu g&ouml;steriyor.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Hi&ccedil; bir g&uuml;venilir kaynakta Kerbela olayının nedenleri arasında Yezidin bu olaydan dolayı İmam H&uuml;seyin&rsquo;e kin g&uuml;tt&uuml;ğ&uuml; i&ccedil;in Onunla savaştığına dair bir delil yoktur.','Kimi tarih kitaplarında bu olay ş&ouml;yle anlatılır: Muaviye&rsquo;nin halifeliği zamanında g&uuml;zellikte, edepte ve m&uuml;kemmelikte meşhur olan İshak&rsquo;ın kızı Ureyneb adında m&uuml;min bir kadın yaşıyordu. O zaman veliaht olan Yezid, ona aşık olmuştu. Ama o evlenme girişiminde bulunmadan &ouml;nce Ureyneb, Irak&rsquo;ta tanınmış simalardan amcasının oğlu Abdullah b. Selam ile evlendi ve mutlu bir yaşam s&uuml;rmeye başladı.\r\n\r\n\r\n	Muaviye, Yezidin ona olan tutkusunu &ouml;ğrenince onu arzusuna kavuşturacağına dair s&ouml;z verdi. O sıralarda Abdullah Irak&rsquo;ta Muaviye&rsquo;nin memuru idi. Onu Irak&rsquo;tan Şam&rsquo;a &ccedil;ağırıp, Ebu Hureyre ve Ebu Derda aracılığıyla kızını onunla evlendirmek istediğini s&ouml;yledi. Bahane olarak ise onu halifenin damadı olmaya layık g&ouml;rd&uuml;ğ&uuml;n&uuml; &ouml;ne s&uuml;r&uuml;yordu.\r\n\r\n\r\n	Abdullah bu &ouml;neriyi kabul etti. Ebu Hureyre ve Ebu Derda bunu hemen Muaviyeye ulaştırdılar. Muaviye daha &ouml;nce kızına &lsquo;O ikisi yanına el&ccedil;ilik i&ccedil;in gelirlerse kabul et, ama onlara de ki: Abdullah karısını boşarsa onunla evlenirim&rsquo; demesini tenbihlemişti. Abdullah onun hilesine kanarak karısını boşadı. Muaviyeden ise s&ouml;z&uuml;n&uuml; yerine getirmesini istedi. Muaviye ona &lsquo;Eğer kızım razı olursa kabul ederim&rsquo; dedi. Beraberce Muaviyenin kızının yanına gidip Ureyneb&rsquo;i boşadığını s&ouml;ylediler. Muaviyenin kızı dedi ki: &lsquo;Bu konuda d&uuml;ş&uuml;n&uuml;p meşveret etmem gerekir.&rsquo;\r\n\r\n\r\n	Bir s&uuml;re sonra Ureyneb&rsquo;in iddetide doldu. Onlar yeniden Muaviyenin kızının yanına gittiler. Ama o &lsquo;Ben b&ouml;yle bir evliliği faydalı g&ouml;rm&uuml;yorum&rsquo; diyerek onu reddetti. Bunun &uuml;zerine Muaviye Ebu Derda&rsquo;yı Ureyneb&rsquo;i kendi oğluna istmesi i&ccedil;in Irak&rsquo;a g&ouml;nderdi. Ebu Derda Irak&rsquo;a geldiğinde İmam H&uuml;seyin&rsquo;de (a.s) Irak&rsquo;ta idi. &Ouml;nce İmamın huzuruna varmayı sonra g&ouml;revini yerine getirmeyi kararlaştırdı. İmamın huzuruna varınca İmam ondan &lsquo;Neden Irak&rsquo;a geldin?&rsquo; diye sordu. O da konuyu arzetti. İmam buyurdu: &lsquo;Bende Ureyneb&rsquo;i istemesi i&ccedil;in birini g&ouml;ndermek istiyordum. Onun yanına gittiğinde benimde talip olduğumu s&ouml;yle.&rsquo; Ebu Derda, Ureyneb&rsquo;in yanına gittiğinde İmam ve Yezidden taraf el&ccedil;iliğe geldiğini s&ouml;yledi. Ureyneb ondan, hangisiyle evlenmesinin daha iyi olacağını sorduğunda o da İmamla evlenmesinin onun i&ccedil;in daha iyi olacağını s&ouml;yledi. Ureyneb de İmam H&uuml;seyin&rsquo;i se&ccedil;ti; İmam Yezidin vereceği mihriyeyi vererek onunla evlendi.\r\n\r\n\r\n	Ureyneb&rsquo;in Şam&rsquo;da olan kocası Abdullah ise Muaviyenin vefasızlığına uğradı; Muaviye onun maaşını dahi kesti. Abdullah, eşinin yanına bıraktığı emanetleri almak i&ccedil;in Irak&rsquo;a geldi ve İmam H&uuml;seyin&rsquo;in yanına gitti. İmam&rsquo;a emanetleri almak istediğini arzetti. Sonra eski eşinin yanına gidip emnatlerini aldı. Onlar birbirlerini g&ouml;rd&uuml;klerinde ge&ccedil;miş g&uuml;nlerini hatırlayıp ağlamaya başladılar. İmam (a.s) bu sahneyi g&ouml;r&uuml;nce ikisine de acıdı ve ş&ouml;yle buyurdu: &lsquo;Ben ona &uuml;&ccedil; talak verdim. Allahım! Ben onunla g&uuml;zelliği ve malı i&ccedil;in evlenmediğimi sen biliyorsun. Onu kocasına saklamak i&ccedil;in evlendim.&rsquo;\r\n\r\n\r\n	Sonra ona b&uuml;t&uuml;n mihriyesini vermelerini emretti. Onlar teşekk&uuml;r i&ccedil;in İmam&rsquo;a mal vermek istediklerinde İmam kabul etmeyerek ş&ouml;yle buyurdu: &lsquo;Bana verilmesini &uuml;mit ettiğim m&uuml;kafat, (d&uuml;nyadaki) maldan daha iyidir.&rsquo; Onlarda yeniden beraberce yaşamaya başladılar.[1]\r\n\r\n\r\n	Bu olayın yalan olduğunu g&ouml;steren bazı karineler var. &Ouml;rneğin:\r\n\r\n\r\n	1- Rivayet m&uuml;rseldir; herhangi bir senet zikredilmediğinden incelenmeye alınamıyor. Zira İbn-i Kutaybe (el-İmamet ve&rsquo;s-Siyaset kitabının yazarı) hicri 213 yılında K&uuml;fe&rsquo;de d&uuml;nyaya gelen hicri 3. asrın yazarlarındandır. İmam H&uuml;seyin (a.s) ise hicri 61 yılında Kerbela&rsquo;da şehid oldu. Dolayısıyla İbn-i Kutaybe İmam H&uuml;seyin&rsquo;in şehadetinden 152 yıl sonra d&uuml;nyaya gelmiştir. Yani bu olay yaşanırken o hen&uuml;z d&uuml;nyaya gelememiş, olayın yaşandığı d&ouml;nemde yoktu. Buna g&ouml;re olayı isimlerini zikretmediği kimse ya da kimselerden nakletmelidir. Bu durumda bizim ravileri inceleme imkanımızda kalmıyor. Belkide yalancı biri bu olayı uydurup ona s&ouml;ylemiştir.\r\n\r\n\r\n	2- Olayda Muaviye, Abdullah b. Selam ve Ureyneb&rsquo;in arasında vasıta olan Ebu Derda, meşhur g&ouml;r&uuml;şe g&ouml;re Osmanın halifeliği zamanında &ouml;lm&uuml;şt&uuml;r (bir&ccedil;ok tarih&ccedil;i onun hicri 38 ya da 39 yılında &ouml;ld&uuml;ğ&uuml;n&uuml; yazmıştır.)[2] Buna g&ouml;re o, Muaviyenin h&uuml;kumetinin son d&ouml;neminde ve Yezidin veliahtlığı zamanında b&ouml;yle bir olayın i&ccedil;inde nasıl olabilir?\r\n\r\n\r\n	3- Olay, birinci derecede meşhur kaynaklarda yer almamıştır. Onu anlatan en meşhur kitap el-İmamet ve&rsquo;l-Siyaset kitabıdır. Ancak bazıları, onun İbn-i Kutaybe&rsquo;ye ait olduğundan da ş&uuml;pheleri var.[3]\r\n\r\n\r\n	4- İmam H&uuml;seyin&rsquo;in (a.s),Hz. Ali&rsquo;nin (a.s) şehadetinden sonra ve aşura kıyamından &ouml;nce Irak&rsquo;a gelip sonra da Medine&rsquo;ye d&ouml;nd&uuml;ğ&uuml;ne dair hi&ccedil; bir senet yoktur. Halbuki yukarıdaki rivayete g&ouml;re Ureyneb olayı aşura kıyamından &ouml;nce olmuştur.\r\n\r\n\r\n	5- Bu rivayete g&ouml;re İmam (a.s) Ureyneb&rsquo;i bir defada &uuml;&ccedil; talak vermiştir. Oysa bu bizim şeriatımıza g&ouml;re yanlıştır ve İmamın verdiği talak, bir talak sayılır.[4]\r\n\r\n\r\n	6- Talak&rsquo;ın şartlarından biri iki adil şahidin talak&rsquo;a şahid olmalarıdır. Kur&rsquo;an buyuruyor: &lsquo;Sizden adalet sahibi iki kişiyi tanık bulundurun&rsquo;[5] İmam Sadık&rsquo;da (a.s): &lsquo;Talak ancak iki adil şahidin yanında ger&ccedil;ekleşir.&rsquo;[6] diye buyurmaktadır. Oysa rivayete g&ouml;re bu &ouml;nemli şart yerine getirilmemiş ve kimse ona şahid olmamıştır.\r\n\r\n\r\n	Yukarıdaki karinelerin her biri tek başına bizim bu olayın doğruluğuna olan g&uuml;venimizi sarsmaktadır. Ancak onların hepsini bir kenara bırakıp, rivayetin doğru olduğunu kabul edersek, bu olay İmam H&uuml;seyin&rsquo;e (a.s) eksiklik ve kusur getirmez. Aksine bunlar Onun (a.s) fazilet, siyaset, anlayış ve merhametinin g&ouml;stergesidir. İmam bu işi yalnız ve yalnız Yezidin k&ouml;t&uuml; ve şeytani emeline engel olmak i&ccedil;in yaptı ve bir ailenin dağılmasını &ouml;nledi.\r\n\r\n\r\n	Bu tarihi nakile g&ouml;re İmam H&uuml;seyin (a.s) o kadını Muaviyenin hilesinden kurtararak kocasına geri veriyor. Hatta rivayette &ouml;zellikle İmamın (a.s): &lsquo;Allahım! Ben onunla g&uuml;zelliği ve malı i&ccedil;in evlenmediğimi sen biliyorsun.&rsquo; diye buyurduğu ve kadının kocasına olan bağlılığını g&ouml;r&uuml;nce onu boşayıp kocasına verdiği belirtilmiştir.\r\n\r\n\r\n	Yine rivayette İmam H&uuml;seyin&rsquo;in (a.s), mazlumu koruyup himaye etmeye ne kadar d&uuml;şk&uuml;n olduğu g&ouml;r&uuml;lmektedir.\r\n\r\n\r\n	Şu noktayada dikkat &ccedil;ekmek gerekir ki hi&ccedil; bir g&uuml;venilir kaynakta Kerbela olayının nedenleri arasında Yezidin bu sebepten dolayı İmam H&uuml;seyin&rsquo;e kin g&uuml;tt&uuml;ğ&uuml; i&ccedil;in Onunla savaştığına dair bir delil yoktur.\r\n\r\n\r\n	Daha fazla bilgi i&ccedil;in el-İmamet ve&rsquo;s-Siyaset (Fars&ccedil;a &ccedil;evirisi), s.212-216&rsquo;ya bakabilirsiniz.\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	\r\n	[1] -Deyneveri, Ebu Muhammed Abdullah b. M&uuml;slim b. Kutaybe, el-İmamet ve&rsquo;s-Siyaset, (Ali Şiri&rsquo;nin &ccedil;alışması), c.1, s.217 ve sonrası, Neşr-i Daru&rsquo;l-Ezva, Beyrut,\r\n\r\n\r\n	[2] -İbn-i Esir, el-Kamil Fi&rsquo;t-Tarih, c.3, s.129, İntişarat-ı Dar-u Sadır, Beyrut, Hicri 1385, Miladi1965; İbn-i Abdulbir, el-İstiab, c.3, s.1229-1230 (Ali Muhammed el-Bicavi&rsquo;nin &ccedil;alışması), İntişarat-ı Daru&rsquo;l Cuyel, Beyrut, 1. Baskı, Hicri:1414, Miladi:1992; İbn-i Hacer Askalani, el-İsabe Fi Temyizi&rsquo;l Sahabe, c.4, s.622 (Adil Ahmed Abdulmevcud ve Ali Muhammed Muavvaz&rsquo;ın &ccedil;alışmaları), İntişarat-ı Daru&rsquo;l K&uuml;t&uuml;bi&rsquo;l-İlmiyye, Beyrut, 1. Baskı, Hicri:1415, Miladi:1995;\r\n\r\n\r\n	[3] -Dairetu&rsquo;l Maarif-i Bozorg-i İslami, c.10, Makale:3918 (el-İmamet ve&rsquo;s-Siyaset), İntişarat-ı Merkez-i Dairetu&rsquo;l Maarif-i Bozorg-i İslami, Tahran, 1376.\r\n\r\n\r\n	[4] -H&uuml;r Amuli, Vesail-uş Şia, c.22, s.21, Naşir: Alu&rsquo;l-Beyt.\r\n\r\n\r\n	[5] -Talak/2\r\n\r\n\r\n	[6] -H&uuml;r Amuli, a.g.e, c.22, s.25.'),(619,'tr626','<p>\r\n	Birka&ccedil; yerde bu konuya işaret edilmiştir:</p>\r\n\r\n<p>\r\n	1- Hz. Zeynep (s.a) bazı s&ouml;zlerinde ş&ouml;yle buyuruyor: &lsquo;...Ey Muhammed! Şu anda kızların esir, Saba r&uuml;zgarı &ouml;ld&uuml;r&uuml;lm&uuml;ş evlatların bedenlerinin &uuml;st&uuml;ne esiyor ve bu, başını boynundan (arkadan) kestikleri H&uuml;seyin&rsquo;dir...&rsquo;[1]</p>\r\n\r\n<p>\r\n	2) İmam Seccad&rsquo;ın hutbesinde de bu konuya değinilmiştir: &lsquo;...Ben başını boynundan kestikleri kimsenin evladıyım...&rsquo;[2]</p>\r\n\r\n<p>\r\n	3) Ziyaret-i Nahiye-i Mukaddese&rsquo;de İmam Mehdi (a.s) ş&ouml;yle buyuruyor: &lsquo;....Selam olsun başını boynundan kestikleri kimseye...&rsquo;[3]</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	--------------</p>\r\n\r\n<p>\r\n	[1] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.45, s.59, Bab:25, İntişarat-ı Daru&rsquo;l-Vefa, Beyrut, H.K.1404 (110 ciltlik); Seyyid b. Tavus, Luhuf, s.131, İntişarat-ı Cihan, Tahran, H.Ş.1348; Mazenderani, İbn-i Şehr-i Aşub, el-Menakıb, c.4, s.113, İntişarat-ı Allame, Kum, H.K.1379 (4 ciltlik)</p>\r\n\r\n<p>\r\n	[2] -Biharu&rsquo;l-Envar, c.45, s.175</p>\r\n\r\n<p>\r\n	[3] -Biharu&rsquo;l-Envar, c.98, s.318, H.8</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Birka&ccedil; yerde bu konuya işaret edilmiştir:\r\n\r\n\r\n	1- Hz. Zeynep (s.a) bazı s&ouml;zlerinde ş&ouml;yle buyuruyor: &lsquo;...Ey Muhammed! Şu anda kızların esir, Saba r&uuml;zgarı &ouml;ld&uuml;r&uuml;lm&uuml;ş evlatların bedenlerinin &uuml;st&uuml;ne esiyor ve bu, başını boynundan (arkadan) kestikleri H&uuml;seyin&rsquo;dir...&rsquo;[1]\r\n\r\n\r\n	2) İmam Seccad&rsquo;ın hutbesinde de bu konuya değinilmiştir: &lsquo;...Ben başını boynundan kestikleri kimsenin evladıyım...&rsquo;[2]\r\n\r\n\r\n	3) Ziyaret-i Nahiye-i Mukaddese&rsquo;de İmam Mehdi (a.s) ş&ouml;yle buyuruyor: &lsquo;....Selam olsun başını boynundan kestikleri kimseye...&rsquo;[3]\r\n\r\n\r\n	&nbsp;\r\n	--------------\r\n\r\n\r\n	[1] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.45, s.59, Bab:25, İntişarat-ı Daru&rsquo;l-Vefa, Beyrut, H.K.1404 (110 ciltlik); Seyyid b. Tavus, Luhuf, s.131, İntişarat-ı Cihan, Tahran, H.Ş.1348; Mazenderani, İbn-i Şehr-i Aşub, el-Menakıb, c.4, s.113, İntişarat-ı Allame, Kum, H.K.1379 (4 ciltlik)\r\n\r\n\r\n	[2] -Biharu&rsquo;l-Envar, c.45, s.175\r\n\r\n\r\n	[3] -Biharu&rsquo;l-Envar, c.98, s.318, H.8','Bu sorunun ayrıntılı cevabı yoktur.'),(620,'tr625','<p>\r\n	Fedakarlık ve insani kemallerle dolu Kerbela gibi bir olayda yaşı k&uuml;&ccedil;&uuml;k olan kimseler fazla dikkat &ccedil;ekmemiş olabilir. Hz. Rugayye&rsquo;nin (s.a) yaşamı, babası, amcası, halası gibi y&uuml;ce şahsiyetlerin nurlarının ışığı arkasında kaldığından tarih kitaplarında İmam H&uuml;seyin&rsquo;in (a.s) Rugayye adında k&uuml;&ccedil;&uuml;k bir kızı olduğu konusuna değinilmemiştir. Bazı maktellerde İmam H&uuml;seyin&rsquo;in (a.s) ş&ouml;yle buyurduğu rivayet edilir: &lsquo;Ey bacım! Ey &Uuml;mm&uuml; Kuls&uuml;m! Sen ey Zeynep! Sen ey Rukayye ve Fatıma ve Rubab! S&ouml;z&uuml;m&uuml; hatırlayın, ben &ouml;ld&uuml;ğ&uuml;m zaman benim i&ccedil;in yaka yırtmayın, y&uuml;z&uuml;n&uuml;z&uuml; tırmalamayın ve uygunsuz s&ouml;zler s&ouml;ylemeyin.&rsquo;[1]-[2]</p>\r\n\r\n<p>\r\n	İmamın (a.s) buradaki hitap şekline ve s&ouml;z&uuml;n&uuml;n i&ccedil;eriğine baktığımızda Onun (a.s) &uuml;&ccedil; veya d&ouml;rt yaşındaki kızına b&ouml;yle hitap etmesi uzak bir ihtimal g&ouml;r&uuml;n&uuml;yor.</p>\r\n\r\n<p>\r\n	Bir başka yerde ise İmam&rsquo;ın (a.s) ş&ouml;yle buyurduğu rivayet edilir: &lsquo;Ey Zeynep! Ey Sukeyne! Ey evlatlarım! Benden sonra size kim kalacak? Ey Rukayye! Ey &Uuml;mm&uuml; Kuls&uuml;m! Sizler benim yanımda Allah&rsquo;ın emanetleriydiniz. Artık benim miad anım yaklaşmıştır.&rsquo;[3]</p>\r\n\r\n<p>\r\n	İmamın (a.s) bu s&ouml;z&uuml; ve i&ccedil;eriğinden maksat Onun &uuml;&ccedil; yaşındaki kızı Hz. Rukayye olabilir.</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin&rsquo;in (a.s) &uuml;&ccedil; veya d&ouml;rt yaşındaki kızı Rugayye&rsquo;nin s&ouml;z edildiği en eski kaynak İmaduddin Taberi&rsquo;nin eseri olan Kamil-u Behayi adlı kitaptır. O bu eserinde ş&ouml;yle yazıyor: &lsquo;İmam&rsquo;ın d&ouml;rt yaşında bir kızı vardı ve babasına &ccedil;ok d&uuml;şk&uuml;nd&uuml;. Bir gece r&uuml;yasında babasının yanında oturmuş olduğu halde g&ouml;rd&uuml; kendisini. Uyandığında &lsquo;Babam nerede? Artık dayanamıyorum.&rsquo; dedi. Ondan &lsquo;R&uuml;yanda ne g&ouml;rd&uuml;n?&rsquo; diye sorduklarında dedi ki: Baktım babamın yanında oturmuşum, O da beni yanına aldı.&rsquo; Yezid bunu duyunca &lsquo;Babasının başını getirin Ona g&ouml;sterin&rsquo; dedi. Babasının başının getirip &uuml;zerinden &ouml;rt&uuml;y&uuml; kaldırdılar. Hz. Rugayye babasının başını g&ouml;r&uuml;nce ah &ccedil;ekip oracıkta &ouml;ld&uuml;.[4]</p>\r\n\r\n<p>\r\n	Ancak alimler bir&ccedil;ok karineye dayanarak İmam H&uuml;seyin&rsquo;in (a.s) Rukayye adında bir kızının olduğunu ispatlamaktalar. İmam H&uuml;seyin&rsquo;in Kişiliği adlı kitabın yazarı, rical ve tarih alimi olan Ayetullah Maraşi Necefi&rsquo;den bu konu hakkında sorduğunda ş&ouml;yle buyurdu: &lsquo;Muteber belgeler bu konuda her ne kadar suskun olsalarda bu, inkar edilemeyecek kadar meşhur bir meseledir.&rsquo;[5]</p>\r\n\r\n<p>\r\n	Astan-ı Kuds-i Razavi&rsquo;ye bağlı uluslararası Zair aylık dergisinin 135. sayısında (İsfend/1384) Hz. Rukayye&rsquo;nin makberesi hakkında aktardığı g&uuml;zel bir olayı aşağıda &ouml;zet olarak getiriyoruz: &lsquo;Ayetullah Mirza Haşim Horasani ş&ouml;yle buyuruyordu: Necef&rsquo;in b&uuml;y&uuml;k alimlerinden Şeyh Muhammed Ali Şami bana ş&ouml;yle dedi: Yaşı 90 &uuml;st&uuml;nde olan ve soyu Seyyid Murteza&rsquo;ya ulaşan, anne tarafından dedemiz olan Ağa Seyyid İbrahim Dimeşki&rsquo;nin yalnızca &uuml;&ccedil; kızı vardı. Birg&uuml;n b&uuml;y&uuml;k kızı Hz. Rukayye&rsquo;yi r&uuml;yasında g&ouml;r&uuml;yor. Hz. Rukayye ona &lsquo;Babana s&ouml;yle şehrin valisine desin ki kabrime su dolmuştur ve tamire ihtiyacı var.&rsquo; diye buyuruyor. Kız r&uuml;yasını babasına anlatıyor. Babası da bu işin akıbetinden korktuğu i&ccedil;in (&ccedil;&uuml;nk&uuml; iktidar S&uuml;nnilerin elindeydi) durumu bildirmiyor. Bu r&uuml;ya &uuml;&ccedil; gece &uuml;st&uuml; &uuml;ste g&ouml;r&uuml;l&uuml;yor. Ama baba &ouml;nem vermiyor. D&ouml;rd&uuml;nce gece kendisi r&uuml;yasında Hz. Rukayye&rsquo;yi &lsquo;Neden valiye kabri tamir etsin diye haber vermiyorsun?&rsquo; diye kızdığını g&ouml;r&uuml;yor. Bunun &uuml;zerine Seyyid ertesi g&uuml;n valinin yanına giderek r&uuml;yaları anlatıyor. Vali de S&uuml;nni ve Şianın ileri gelenlerini toplayarak, ertesi g&uuml;n kilid a&ccedil;mak i&ccedil;in herkesin gus&uuml;l alarak gelmesini ve kilid kimin eliyle a&ccedil;ılırsa kabri de onun a&ccedil;ıp pak naaşı &ccedil;ıkarması &ouml;nerisinde bulunuyor. Kilid Seyyid İbrahim&rsquo;den başkasının eliyle a&ccedil;ılmıyor. Evet kabir suyla dolmuştu. Seyyid İbrahim &uuml;&ccedil; g&uuml;n o pak bedeni dizlerinin &uuml;st&uuml;nde tutuyor ve h&uuml;ng&uuml;r h&uuml;ng&uuml;r ağlıyordu. Namaz vakitlerinde temiz bir par&ccedil;anın &uuml;zerine koyuyor, sonra tekrar dizlerinin &uuml;zerine alıyordu. Tamir &uuml;&ccedil; g&uuml;n s&uuml;rd&uuml;, bu &uuml;&ccedil; g&uuml;nde Seyyid asla yemek ve su ihtiyacı hissetmedi, hatta uykusu bile gelmiyordu. Tamir bittikten sonra bedeni kabire koydular. Kabir 1323 yılında İran Sadr-ı Azamı Hacı Mirza Ali Asgar Etabek Eminu&rsquo;l Sultan tarafından onarıldı. 23 Rebiussani 1405 yılında ise Suriye&rsquo;nin vakıflar bakanı Dr. Muhammed el-Hatib yeni binanın temelini attı. Hicri 1419 ylında b&uuml;t&uuml;n s&uuml;slemeleri tamamlandı. S&uuml;s malzemelerinin t&uuml;m&uuml; İran&rsquo;dan Şam&rsquo;a g&ouml;t&uuml;r&uuml;ld&uuml; ve s&uuml;slemeyi İran&rsquo;lı sanatkarlar yaptılar.</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	------------</p>\r\n\r\n<p>\r\n	[1] - İbn-i Tavus, Ebulkasım Ebulhasan b. Saaduddin, el-Luhuf Ala Katli&rsquo;t-Tufuf, s.141, İntişarat-ı Usve, Kum, 1. Baskı, H.K.1414; A&rsquo;lamu&rsquo;l Vera, 236.</p>\r\n\r\n<p>\r\n	[2] -Tarihi A&ccedil;ıdan Hz. Rugayye&rsquo;nin (a.s) Hakkında Araştırma&rsquo;dan alıntıdır</p>\r\n\r\n<p>\r\n	[3] -Bir grup yazar, Mevsuat-ı Kelimati&rsquo;l İmami&rsquo;l H&uuml;seyin (a.s), s.511, İntişarat-ı Dau&rsquo;l Maruf, Kum, 1. Baskı, H.Ş.1373</p>\r\n\r\n<p>\r\n	[4] -Taberi, Alauddin, Kamil-u Behayi, c.2, s.179 (Hicri 6. yy). Bu kitap, Şeyh İmaduddin el-Hasan b. Ali b. Muhammed Taberi İmami&rsquo;nin eseridir. O bu eserini Hulagu Han&rsquo;ın vezir olan Bahauddin&rsquo;in emriyle yazdı. Galiba onun emriyle yazıldığı i&ccedil;in adına Kamil-u Behayi denmiştir. Cevad Muhaddisi, Der Ferhengi Aşura, s.200 (Bu konuyu Şeyh Abbas Kummi&rsquo;nin M&uuml;nteha&rsquo;l Amal adlı eserinden nakletmiştir.) Aynı konu Tarihu&rsquo;l Fey, s.861&rsquo;de de gelmiştir. Maali&rsquo;s-Sıbtayn, c.2, s.127&rsquo;de de Hz. Rukayye&rsquo;nin adı ge&ccedil;miştir.</p>\r\n\r\n<p>\r\n	[5] -Şahsiyyet-i H&uuml;seyin (a.s), s.615.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Fedakarlık ve insani kemallerle dolu Kerbela gibi bir olayda yaşı k&uuml;&ccedil;&uuml;k olan kimseler fazla dikkat &ccedil;ekmemiş olabilir. Hz. Rugayye&rsquo;nin (s.a) yaşamı, babası, amcası, halası gibi y&uuml;ce şahsiyetlerin nurlarının ışığı arkasında kaldığından tarih kitaplarında İmam H&uuml;seyin&rsquo;in (a.s) Rugayye adında k&uuml;&ccedil;&uuml;k bir kızı olduğu konusuna değinilmemiştir. Bazı maktellerde İmam H&uuml;seyin&rsquo;in (a.s) ş&ouml;yle buyurduğu rivayet edilir: &lsquo;Ey bacım! Ey &Uuml;mm&uuml; Kuls&uuml;m! Sen ey Zeynep! Sen ey Rukayye ve Fatıma ve Rubab! S&ouml;z&uuml;m&uuml; hatırlayın, ben &ouml;ld&uuml;ğ&uuml;m zaman benim i&ccedil;in yaka yırtmayın, y&uuml;z&uuml;n&uuml;z&uuml; tırmalamayın ve uygunsuz s&ouml;zler s&ouml;ylemeyin.&rsquo;[1]-[2]\r\n\r\n\r\n	İmamın (a.s) buradaki hitap şekline ve s&ouml;z&uuml;n&uuml;n i&ccedil;eriğine baktığımızda Onun (a.s) &uuml;&ccedil; veya d&ouml;rt yaşındaki kızına b&ouml;yle hitap etmesi uzak bir ihtimal g&ouml;r&uuml;n&uuml;yor.\r\n\r\n\r\n	Bir başka yerde ise İmam&rsquo;ın (a.s) ş&ouml;yle buyurduğu rivayet edilir: &lsquo;Ey Zeynep! Ey Sukeyne! Ey evlatlarım! Benden sonra size kim kalacak? Ey Rukayye! Ey &Uuml;mm&uuml; Kuls&uuml;m! Sizler benim yanımda Allah&rsquo;ın emanetleriydiniz. Artık benim miad anım yaklaşmıştır.&rsquo;[3]\r\n\r\n\r\n	İmamın (a.s) bu s&ouml;z&uuml; ve i&ccedil;eriğinden maksat Onun &uuml;&ccedil; yaşındaki kızı Hz. Rukayye olabilir.\r\n\r\n\r\n	İmam H&uuml;seyin&rsquo;in (a.s) &uuml;&ccedil; veya d&ouml;rt yaşındaki kızı Rugayye&rsquo;nin s&ouml;z edildiği en eski kaynak İmaduddin Taberi&rsquo;nin eseri olan Kamil-u Behayi adlı kitaptır. O bu eserinde ş&ouml;yle yazıyor: &lsquo;İmam&rsquo;ın d&ouml;rt yaşında bir kızı vardı ve babasına &ccedil;ok d&uuml;şk&uuml;nd&uuml;. Bir gece r&uuml;yasında babasının yanında oturmuş olduğu halde g&ouml;rd&uuml; kendisini. Uyandığında &lsquo;Babam nerede? Artık dayanamıyorum.&rsquo; dedi. Ondan &lsquo;R&uuml;yanda ne g&ouml;rd&uuml;n?&rsquo; diye sorduklarında dedi ki: Baktım babamın yanında oturmuşum, O da beni yanına aldı.&rsquo; Yezid bunu duyunca &lsquo;Babasının başını getirin Ona g&ouml;sterin&rsquo; dedi. Babasının başının getirip &uuml;zerinden &ouml;rt&uuml;y&uuml; kaldırdılar. Hz. Rugayye babasının başını g&ouml;r&uuml;nce ah &ccedil;ekip oracıkta &ouml;ld&uuml;.[4]\r\n\r\n\r\n	Ancak alimler bir&ccedil;ok karineye dayanarak İmam H&uuml;seyin&rsquo;in (a.s) Rukayye adında bir kızının olduğunu ispatlamaktalar. İmam H&uuml;seyin&rsquo;in Kişiliği adlı kitabın yazarı, rical ve tarih alimi olan Ayetullah Maraşi Necefi&rsquo;den bu konu hakkında sorduğunda ş&ouml;yle buyurdu: &lsquo;Muteber belgeler bu konuda her ne kadar suskun olsalarda bu, inkar edilemeyecek kadar meşhur bir meseledir.&rsquo;[5]\r\n\r\n\r\n	Astan-ı Kuds-i Razavi&rsquo;ye bağlı uluslararası Zair aylık dergisinin 135. sayısında (İsfend/1384) Hz. Rukayye&rsquo;nin makberesi hakkında aktardığı g&uuml;zel bir olayı aşağıda &ouml;zet olarak getiriyoruz: &lsquo;Ayetullah Mirza Haşim Horasani ş&ouml;yle buyuruyordu: Necef&rsquo;in b&uuml;y&uuml;k alimlerinden Şeyh Muhammed Ali Şami bana ş&ouml;yle dedi: Yaşı 90 &uuml;st&uuml;nde olan ve soyu Seyyid Murteza&rsquo;ya ulaşan, anne tarafından dedemiz olan Ağa Seyyid İbrahim Dimeşki&rsquo;nin yalnızca &uuml;&ccedil; kızı vardı. Birg&uuml;n b&uuml;y&uuml;k kızı Hz. Rukayye&rsquo;yi r&uuml;yasında g&ouml;r&uuml;yor. Hz. Rukayye ona &lsquo;Babana s&ouml;yle şehrin valisine desin ki kabrime su dolmuştur ve tamire ihtiyacı var.&rsquo; diye buyuruyor. Kız r&uuml;yasını babasına anlatıyor. Babası da bu işin akıbetinden korktuğu i&ccedil;in (&ccedil;&uuml;nk&uuml; iktidar S&uuml;nnilerin elindeydi) durumu bildirmiyor. Bu r&uuml;ya &uuml;&ccedil; gece &uuml;st&uuml; &uuml;ste g&ouml;r&uuml;l&uuml;yor. Ama baba &ouml;nem vermiyor. D&ouml;rd&uuml;nce gece kendisi r&uuml;yasında Hz. Rukayye&rsquo;yi &lsquo;Neden valiye kabri tamir etsin diye haber vermiyorsun?&rsquo; diye kızdığını g&ouml;r&uuml;yor. Bunun &uuml;zerine Seyyid ertesi g&uuml;n valinin yanına giderek r&uuml;yaları anlatıyor. Vali de S&uuml;nni ve Şianın ileri gelenlerini toplayarak, ertesi g&uuml;n kilid a&ccedil;mak i&ccedil;in herkesin gus&uuml;l alarak gelmesini ve kilid kimin eliyle a&ccedil;ılırsa kabri de onun a&ccedil;ıp pak naaşı &ccedil;ıkarması &ouml;nerisinde bulunuyor. Kilid Seyyid İbrahim&rsquo;den başkasının eliyle a&ccedil;ılmıyor. Evet kabir suyla dolmuştu. Seyyid İbrahim &uuml;&ccedil; g&uuml;n o pak bedeni dizlerinin &uuml;st&uuml;nde tutuyor ve h&uuml;ng&uuml;r h&uuml;ng&uuml;r ağlıyordu. Namaz vakitlerinde temiz bir par&ccedil;anın &uuml;zerine koyuyor, sonra tekrar dizlerinin &uuml;zerine alıyordu. Tamir &uuml;&ccedil; g&uuml;n s&uuml;rd&uuml;, bu &uuml;&ccedil; g&uuml;nde Seyyid asla yemek ve su ihtiyacı hissetmedi, hatta uykusu bile gelmiyordu. Tamir bittikten sonra bedeni kabire koydular. Kabir 1323 yılında İran Sadr-ı Azamı Hacı Mirza Ali Asgar Etabek Eminu&rsquo;l Sultan tarafından onarıldı. 23 Rebiussani 1405 yılında ise Suriye&rsquo;nin vakıflar bakanı Dr. Muhammed el-Hatib yeni binanın temelini attı. Hicri 1419 ylında b&uuml;t&uuml;n s&uuml;slemeleri tamamlandı. S&uuml;s malzemelerinin t&uuml;m&uuml; İran&rsquo;dan Şam&rsquo;a g&ouml;t&uuml;r&uuml;ld&uuml; ve s&uuml;slemeyi İran&rsquo;lı sanatkarlar yaptılar.\r\n\r\n\r\n	&nbsp;\r\n	------------\r\n\r\n\r\n	[1] - İbn-i Tavus, Ebulkasım Ebulhasan b. Saaduddin, el-Luhuf Ala Katli&rsquo;t-Tufuf, s.141, İntişarat-ı Usve, Kum, 1. Baskı, H.K.1414; A&rsquo;lamu&rsquo;l Vera, 236.\r\n\r\n\r\n	[2] -Tarihi A&ccedil;ıdan Hz. Rugayye&rsquo;nin (a.s) Hakkında Araştırma&rsquo;dan alıntıdır\r\n\r\n\r\n	[3] -Bir grup yazar, Mevsuat-ı Kelimati&rsquo;l İmami&rsquo;l H&uuml;seyin (a.s), s.511, İntişarat-ı Dau&rsquo;l Maruf, Kum, 1. Baskı, H.Ş.1373\r\n\r\n\r\n	[4] -Taberi, Alauddin, Kamil-u Behayi, c.2, s.179 (Hicri 6. yy). Bu kitap, Şeyh İmaduddin el-Hasan b. Ali b. Muhammed Taberi İmami&rsquo;nin eseridir. O bu eserini Hulagu Han&rsquo;ın vezir olan Bahauddin&rsquo;in emriyle yazdı. Galiba onun emriyle yazıldığı i&ccedil;in adına Kamil-u Behayi denmiştir. Cevad Muhaddisi, Der Ferhengi Aşura, s.200 (Bu konuyu Şeyh Abbas Kummi&rsquo;nin M&uuml;nteha&rsquo;l Amal adlı eserinden nakletmiştir.) Aynı konu Tarihu&rsquo;l Fey, s.861&rsquo;de de gelmiştir. Maali&rsquo;s-Sıbtayn, c.2, s.127&rsquo;de de Hz. Rukayye&rsquo;nin adı ge&ccedil;miştir.\r\n\r\n\r\n	[5] -Şahsiyyet-i H&uuml;seyin (a.s), s.615.','Bu sorunun ayrıntılı cevabı yoktur.'),(621,'tr624','<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Ravza hani (ravza okuma) ıstılahı &ldquo;<i>ravzatu&rsquo;ş-şuheda</i>&rdquo;, adlı kitabından alıntı yapılmıştır. Bu kitap minber ve sohbet yapan kimseler bu kitapta bulunan mersiyleri okuduklarında geride kalmış , yani bu isim bu kitabın kendisinden alıntı yapılmıştır. Bu kitap Kerbela olayını ve orada ger&ccedil;ekleşen hadiseleri i&ccedil;inde toplamış fars&ccedil;a diliyle molla H&uuml;seyin K&acirc;şifi Sebzevari (doğum 910 kameri) tarafından kaleme alınmış ilk kitaplardandır. Bu kitapta yazılan konular uzun bir zaman imam H&uuml;seyin&rsquo;in matem yıl d&ouml;n&uuml;mlerinde okunuyordur. Bu nedenle imam H&uuml;seyin (a.s.) i&ccedil;in tutulan &ldquo;matem merasimleri&rdquo; ravze hani (ravza okumak) olarak meşhur oldu ve şimdiye kadar bu ıstılah reva&ccedil;ta kaldı.</span></p>\r\n','<p>\r\n	Bu g&uuml;n &ldquo;ravza&rdquo; ve &ldquo;ravza hani&rdquo; ıstılahı &ldquo;mersiye hani&rdquo; ve masum ve ehlibeyt hakkında yapılan musibetleri (z&uuml;l&uuml;m) hatırlatmak i&ccedil;in istifade ediliyor. İmamlarımız (a.s.) bu mersiyelerin okunmasına teşvik ediyorlardı. İşte bu mersiyler dinin diri kalmasına ve insanlar ile evliyaullahlar arasında ruhi ve duygusal bağı kuruyan bazı amillerindendir.</p>\r\n\r\n<p>\r\n	Ravza&rsquo;nin asıl manası bah&ccedil;e be bostandır. Ama mersiye okumanın (mersiye hani) &ldquo;ravza hani&rdquo; ile meşhur olunmasının nedeni şudur: Mersiyeciler (mersiye okuyanlar) eski zamanlarda Kerbelada ger&ccedil;ekleşen olayları molla H&uuml;seyni K&acirc;şifi&rsquo;nin yazmış olduğu &ldquo;Ravzetuş-Şuheda&rdquo; adlı kitaba bakarak okurlardı. Molla H&uuml;seyin-i K&acirc;şifi (&ouml;. 910) Sebzevar şehrinin dokuzuncu asrın &acirc;lim ve hatiplerindendir.&nbsp; G&uuml;zel zevke ve g&uuml;zel sese sahipti. Sultan H&uuml;seyin Baykara Herata (bu padişahın h&acirc;kimiyetinin olduğu b&ouml;lgeye) gitti. Bu &acirc;lim g&uuml;zel bir zevke ve &ccedil;ekici insan ruhuyla uyum i&ccedil;inde olan bir sese sahip olduğu ve g&uuml;&ccedil;l&uuml; bir hatip olduğu i&ccedil;in &ccedil;ok &ccedil;abuk meşhur oldu ve onun sohbet ettiği toplantılar bir&ccedil;ok insanı cezp etti. Bu nedenle padişahların ve padişah &ccedil;ocuklarının, devletin b&uuml;y&uuml;k adaları ve şahsiyetlerinin tevecc&uuml;h&uuml;n&uuml; &uuml;zerine aldı. &Ouml;zellikle devletin bakanı sanat&ccedil;ısı ve sanat&ccedil;ı yetiştiren &ldquo;emir Ali Şirvani&rdquo;nın tevecc&uuml;h&uuml;n&uuml; kazandı. H&uuml;seyin Sebzevari kırk taneden fazla kitap ve risale yazdı. Onlardan birisi de &ldquo;ravdetu&rsquo;ş-şuheda&rdquo; adlı eserdir. Bu kitap Kerbela vakıasıyla alakalıdır. Bu kitabin metni sade ve akışlı olduğundan &ouml;t&uuml;r&uuml; minber ehli olanlar senelerce bu kitabı şahadetinin yıl d&ouml;n&uuml;mlerinde bu bağlamda d&uuml;zenledikleri toplantı ve meclislerde bu kitapta yazılmış olan konuları kitabın y&uuml;z&uuml;nden okurlardı. Tedrici olarak kitabın kendisi kenara itildi ama i&ccedil;indeki konular artık ezbere okurlardı. Bu kitap onuncu asırda Muhammed b. S&uuml;leyman fuzuli tarafından T&uuml;rk&ccedil;eye &ccedil;evrildi.[1]</p>\r\n\r\n<p>\r\n	Her hal&uuml;karda bu kitabin kendisi ve ondan okunan mersiyeler matem merasimlerinde okunduğu meşhur olduklarından &ouml;t&uuml;r&uuml; bu merasimler &ldquo;ravza hani&rdquo; mersiyeler adıyla meşhur olundular. Bu ıstılah şimdiye kadar devam etmektedir.<br />\r\n	-----------</p>\r\n\r\n<p>\r\n	[1] Daha fazla bilgi edinmek i&ccedil;in bkz. Muhaddesi, Cevat, &ldquo;ferheng-i aşura&rdquo;, neşri maruf, Kum, 1374 h. ş., s. 189; Turhan, Kasım, &ldquo;nıgerişi irfani, felsefi, kelami, bı kıyam ve şahsiyet-i imam H&uuml;seyin (a.s.)&rdquo;, neşr-i &ccedil;il&ccedil;ırag, Kum, 1388, h., ş., s. 470.</p>\r\n','Ravza hani (ravza okuma) ıstılahı &ldquo;ravzatu&rsquo;ş-şuheda&rdquo;, adlı kitabından alıntı yapılmıştır. Bu kitap minber ve sohbet yapan kimseler bu kitapta bulunan mersiyleri okuduklarında geride kalmış , yani bu isim bu kitabın kendisinden alıntı yapılmıştır. Bu kitap Kerbela olayını ve orada ger&ccedil;ekleşen hadiseleri i&ccedil;inde toplamış fars&ccedil;a diliyle molla H&uuml;seyin K&acirc;şifi Sebzevari (doğum 910 kameri) tarafından kaleme alınmış ilk kitaplardandır. Bu kitapta yazılan konular uzun bir zaman imam H&uuml;seyin&rsquo;in matem yıl d&ouml;n&uuml;mlerinde okunuyordur. Bu nedenle imam H&uuml;seyin (a.s.) i&ccedil;in tutulan &ldquo;matem merasimleri&rdquo; ravze hani (ravza okumak) olarak meşhur oldu ve şimdiye kadar bu ıstılah reva&ccedil;ta kaldı.','Bu g&uuml;n &ldquo;ravza&rdquo; ve &ldquo;ravza hani&rdquo; ıstılahı &ldquo;mersiye hani&rdquo; ve masum ve ehlibeyt hakkında yapılan musibetleri (z&uuml;l&uuml;m) hatırlatmak i&ccedil;in istifade ediliyor. İmamlarımız (a.s.) bu mersiyelerin okunmasına teşvik ediyorlardı. İşte bu mersiyler dinin diri kalmasına ve insanlar ile evliyaullahlar arasında ruhi ve duygusal bağı kuruyan bazı amillerindendir.\r\n\r\n\r\n	Ravza&rsquo;nin asıl manası bah&ccedil;e be bostandır. Ama mersiye okumanın (mersiye hani) &ldquo;ravza hani&rdquo; ile meşhur olunmasının nedeni şudur: Mersiyeciler (mersiye okuyanlar) eski zamanlarda Kerbelada ger&ccedil;ekleşen olayları molla H&uuml;seyni K&acirc;şifi&rsquo;nin yazmış olduğu &ldquo;Ravzetuş-Şuheda&rdquo; adlı kitaba bakarak okurlardı. Molla H&uuml;seyin-i K&acirc;şifi (&ouml;. 910) Sebzevar şehrinin dokuzuncu asrın &acirc;lim ve hatiplerindendir.&nbsp; G&uuml;zel zevke ve g&uuml;zel sese sahipti. Sultan H&uuml;seyin Baykara Herata (bu padişahın h&acirc;kimiyetinin olduğu b&ouml;lgeye) gitti. Bu &acirc;lim g&uuml;zel bir zevke ve &ccedil;ekici insan ruhuyla uyum i&ccedil;inde olan bir sese sahip olduğu ve g&uuml;&ccedil;l&uuml; bir hatip olduğu i&ccedil;in &ccedil;ok &ccedil;abuk meşhur oldu ve onun sohbet ettiği toplantılar bir&ccedil;ok insanı cezp etti. Bu nedenle padişahların ve padişah &ccedil;ocuklarının, devletin b&uuml;y&uuml;k adaları ve şahsiyetlerinin tevecc&uuml;h&uuml;n&uuml; &uuml;zerine aldı. &Ouml;zellikle devletin bakanı sanat&ccedil;ısı ve sanat&ccedil;ı yetiştiren &ldquo;emir Ali Şirvani&rdquo;nın tevecc&uuml;h&uuml;n&uuml; kazandı. H&uuml;seyin Sebzevari kırk taneden fazla kitap ve risale yazdı. Onlardan birisi de &ldquo;ravdetu&rsquo;ş-şuheda&rdquo; adlı eserdir. Bu kitap Kerbela vakıasıyla alakalıdır. Bu kitabin metni sade ve akışlı olduğundan &ouml;t&uuml;r&uuml; minber ehli olanlar senelerce bu kitabı şahadetinin yıl d&ouml;n&uuml;mlerinde bu bağlamda d&uuml;zenledikleri toplantı ve meclislerde bu kitapta yazılmış olan konuları kitabın y&uuml;z&uuml;nden okurlardı. Tedrici olarak kitabın kendisi kenara itildi ama i&ccedil;indeki konular artık ezbere okurlardı. Bu kitap onuncu asırda Muhammed b. S&uuml;leyman fuzuli tarafından T&uuml;rk&ccedil;eye &ccedil;evrildi.[1]\r\n\r\n\r\n	Her hal&uuml;karda bu kitabin kendisi ve ondan okunan mersiyeler matem merasimlerinde okunduğu meşhur olduklarından &ouml;t&uuml;r&uuml; bu merasimler &ldquo;ravza hani&rdquo; mersiyeler adıyla meşhur olundular. Bu ıstılah şimdiye kadar devam etmektedir.\r\n	-----------\r\n\r\n\r\n	[1] Daha fazla bilgi edinmek i&ccedil;in bkz. Muhaddesi, Cevat, &ldquo;ferheng-i aşura&rdquo;, neşri maruf, Kum, 1374 h. ş., s. 189; Turhan, Kasım, &ldquo;nıgerişi irfani, felsefi, kelami, bı kıyam ve şahsiyet-i imam H&uuml;seyin (a.s.)&rdquo;, neşr-i &ccedil;il&ccedil;ırag, Kum, 1388, h., ş., s. 470.'),(622,'tr623','<p style=\"; tab-stops: right 7.1pt 14.2pt\">\r\n	<span style=\"; FONT-SIZE: 10pt\">İmam H&uuml;seyin&rsquo;in (a.s.) İslam ordusu tarafından esir alınan Şehribanu ismindeki hanım ile evlendiği konusuyla alakalı birka&ccedil; muhtelif rivayet var olmaktadır. Zira bazı rivayetlere g&ouml;re bu hanım efendi ikinci Halife &Ouml;mer d&ouml;neminde İslam ordusu tarafından esir alınmış, bazılarına g&ouml;r de &uuml;&ccedil;&uuml;nc&uuml; halife Osman d&ouml;neminde İslam ordusu tarafından esir alınmıştır. Yani bu bağlamda var olan rivayetler farklı g&ouml;r&uuml;şler i&ccedil;ermektedir. Kendisi ve babasının hakkında da &ccedil;ok farklı isimler yazan nakiller var olmaktadır. Bu farklılıkları (noktaları) g&ouml;z &ouml;n&uuml;nde bulundurduğumuzda Onun İranlı birisinin, (b&ouml;yle bir isimle bir kadının var olup), İmam H&uuml;seyin&rsquo;in (a.s.) eşi ve İmam Seccad&rsquo;ın da Annesi olduğunu kabul etmek &ccedil;ok zordur.</span></p>\r\n','<p>\r\n	İmam H&uuml;seyin&rsquo;in (a.s.) &uuml;&ccedil;&uuml;nc&uuml; Yazdgerd isminde birisinin kızı Şehribanu&rsquo;yla evlendiğini tarih&ccedil;iler ve muhaddisler arasında bir&ccedil;ok s&ouml;z ve s&ouml;ylenti bulunmaktadır:</p>\r\n\r\n<p>\r\n	1-&nbsp;&nbsp; Şeyh-i Saduk (r.a) İmam Seccadın Annesi hakkında ş&ouml;yle bir hadis nakletmektedir: &ldquo;Sehl b. Kasım Nuşcani İmam Seccad&rsquo;ın (a.s.) Annesi Hakkında ş&ouml;yle diyor: &ldquo;imam Rıza (a.s.) Horasanda bana Ş&ouml;yle buyurdu: Aramızda akrabalık bağı var. Aramızda nasıl bir akrabalık vardır diye sordum? Ş&ouml;yle dedi: Abdullah b. Amir b. Koriz, Horasan&rsquo;ı fethettiği zaman İran&rsquo;ın padişah&icirc; olan Yazdgerdin kızlarından ikisini buldu ve onları Osman&rsquo;ın yanına g&ouml;nderdi. Osman onlardan birisini İmam Hasan&rsquo;a diğerini İmam H&uuml;seyin&rsquo;e hediye etti&rdquo;. Bu iki bayan doğum yaptıktan sonra vefat ettiler. İmam H&uuml;seyin&rsquo;in hanımı imam Seccad&rsquo;ı d&uuml;nyaya getirdi ve Onun Hanımı vefat ettikten sonra İmam H&uuml;seyin&rsquo;in bir (başka) cariyesi imam Seccad&rsquo;a bakma mesuliyetini &uuml;stlendi&rdquo;.[1] G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu rivayete g&ouml;re Yazdgerd&rsquo;in kızı ikinci Halife d&ouml;neminde değil, bilakis &uuml;&ccedil;&uuml;nc&uuml; halife Osman d&ouml;neminde Medine&rsquo;ye g&ouml;t&uuml;r&uuml;lm&uuml;şt&uuml;r.</p>\r\n\r\n<p>\r\n	Şeyh Abbas Kumi bu rivayet Hakkında ş&ouml;yle diyor: &ldquo;bu rivayet Yazdgerd&rsquo;in kızı ikinci halife d&ouml;neminde getirildiğini s&ouml;yleyen rivayetlere muhaliftir. Oysaki bu rivayetler daha meşhur ve daha g&uuml;&ccedil;l&uuml;d&uuml;r.[2]</p>\r\n\r\n<p>\r\n	2-&nbsp;&nbsp; K&uuml;leyni İmam Seccad&rsquo;ın (a.s.) Annesinin kimliği hakkında şu hadisi zikrediyor: &ldquo;Yazdgerd&rsquo;in kızını &Ouml;mer&rsquo;in yanına getirdikleri vakit Medine bayanları onu seyir etmek i&ccedil;in sabırsızlanmışlardı. Mescide girdiği vakit, Mescit onun nurundan aydınlandı. &Ouml;mer ona bakınca bayan kendi y&uuml;z&uuml;n&uuml; kapattı ve ş&ouml;yle dedi: &ldquo;vay, Hurmuzu zamanı kara olsun) (&ldquo;of, biruc bada hermuz&rdquo;). İkinci halife; bu bayan bana k&ouml;t&uuml; s&ouml;z s&ouml;yl&uuml;yor ve bana s&ouml;v&uuml;yor diyerek onu cezalandırmak i&ccedil;in ona y&ouml;neldi. Emirulm&uuml;minin hz. Ali (a.s.) &Ouml;mer&rsquo;e ş&ouml;yle buyurdu: Sen ona zarar kavuşturma hakkına sahip değilsin. Onu rahat ve serbest bırak kendisi M&uuml;sl&uuml;man erkeklerden birisini se&ccedil;sin ve o M&uuml;sl&uuml;manlardan hangisini se&ccedil;erse onu o şahsın ganimet payından hesaplayacaksın. İkinci halife &Ouml;mer Onu serbest bıraktı ve kendisi Hz. H&uuml;seyin&rsquo;in&nbsp; (a.s.) başına elini vurarak onu kendisi i&ccedil;in se&ccedil;ti. Hz. Ali (a.s.) ona; &ldquo;senin ismin ne? Diye sordu. O, &ldquo;Cihan şah&rdquo; diye cevap verdi. Hz. Ali; &ldquo;Senin ismin Şehribanu&rsquo;dur&rdquo; diyerek Hz. H&uuml;seyin&rsquo;e y&ouml;nelerek ş&ouml;yle buyurdu: Ey Aba Abdullah! Bu hanımdan yery&uuml;z&uuml;n&uuml;n en hayırlı insanı d&uuml;nyaya gelecektir&rdquo;. Ali İbn. H&uuml;seyin (a.s.) (yani imam Zeynelabidin (a.s)) ondan doğdu. Bu kadından doğan bu &ccedil;ocuğa ibnul-hayreteyn (yani iki se&ccedil;kinin &ccedil;ocuğu) diyorlardı. Zira o Araplar i&ccedil;inde en se&ccedil;kin kabile olan Haşim kabilesinden ve acemler i&ccedil;inde de Allahın en se&ccedil;kini olan toplumu olan &ldquo;farıslılardan&rdquo;dir.[3]</p>\r\n\r\n<p>\r\n	Bu rivayet senet ve metin bakımından bazı araştırmacıların eleştirisine maruz kalmıştır. &Ouml;rneğin ş&ouml;yle denilmiş: Bu rivayetin senedinde Amr bini Şimr gibi kişiler var olmakta. Bu kişi rical ilminin &acirc;limlerine g&ouml;re zayıf ve g&uuml;venilmeyen bir kimsedir.[4]&nbsp;&nbsp; Metin a&ccedil;ısından da bu rivayet bir&ccedil;ok eleştiriye tabi tutulmuş. &Ouml;rneğin:</p>\r\n\r\n<p>\r\n	a)&nbsp;&nbsp; Yazdgerd&rsquo;in kızının esir d&uuml;şt&uuml;ğ&uuml; &ccedil;ok şiddetli bir şekilde ş&uuml;phe konusu olmuştur.</p>\r\n\r\n<p>\r\n	b)&nbsp;&nbsp; İmam H&uuml;seyin&rsquo;in (a.s.) b&ouml;yle bir kadınla evlendiği g&uuml;n&uuml;m&uuml;zde de ş&uuml;phe konusudur. Zira birinci rivayete g&ouml;re bu bayanın esir d&uuml;şmesi Horasanın fethinde yani hicretin 22. Senesinde ve &uuml;&ccedil;&uuml;nc&uuml; halife Osman d&ouml;neminde ger&ccedil;ekleşmiş. İkinci rivayete g&ouml;re ise bu ikinci halife d&ouml;neminde ger&ccedil;ekleşmiş. Eğer bu &ouml;l&ccedil;&uuml; olursa bu d&ouml;nemde İmam H&uuml;seyin (a.s.) 10 ile 11 yaşında idi. Zira İran&rsquo;ın fethi ikinci halifenin ikinci senesinde ger&ccedil;ekleşmiştir. Buna binaen imam H&uuml;seyin (a.s.) bu yaşta evlenmiş olması uzak g&ouml;r&uuml;nmektedir.</p>\r\n\r\n<p>\r\n	c)&nbsp;&nbsp; İmam Secadd&rsquo;ın (a.s.) annesinin nesebi konusunda da eski tarihi ve rivayi kaynaklar ihtilafa du&ccedil;ar olmuşlar. &ldquo;Tarihi Yakubi&rdquo; (&ouml;. 284 k.),[5] &ldquo;Muhammed b. Hasan-Kumi&rdquo;,[6] &ldquo;K&uuml;leyni&rdquo;[7] (&ouml;. 329 k.),[8] &ldquo;Muhammed b. Saffar Kumi&rdquo; (&ouml;. 290 k.), &ldquo;Allame Meclisi&rdquo;,[9] &ldquo;Şeyh-i Saduk&rdquo; (&ouml;. 381 k.), Şeyhi M&uuml;fit (&ouml; 413 k.)[10] gibileri hanımın ismi &uuml;zerinde ittifak etmeseler bile onu Yazdgerd&rsquo;in kızı olarak bilmişlerdir.</p>\r\n\r\n<p>\r\n	Bu g&ouml;r&uuml;ş karşısında eski ve yeni bazı kaynaklar kadının babasını Sistani, Seyyidi, Kabulli olduğunu hatırlatmışlardır. Bir&ccedil;ok kaynak da onun esir d&uuml;şt&uuml;ğ&uuml; yerin ismini zikretmemiş sadece &ldquo;&uuml;mm&uuml; veled&rdquo; (yani &ccedil;ocuk sahibi cariye) şeklinde ondan bahis etmişler.[11] İranlı bazı b&uuml;y&uuml;k şahsiyetler ise Subhan&rsquo;ı, Sencan, Nuşcan ve Şiruye&rsquo;yi onun babası olduğunu zikretmişlerdir.</p>\r\n\r\n<p>\r\n	Bu rivayetleri incelemek ve eleştirmek i&ccedil;in bu haberlerin senetsel konularına dayanarak yapamayız. Zira bu nakillerin hi&ccedil;birisi g&uuml;&ccedil;l&uuml; ve g&uuml;venilir bir senedi yoktur. Bunun yanı sıra Yakubi gibi tarihi kitapların bir&ccedil;oğu kendi konularını isnatsız naklediyorlar. Buna binaen bu nakilleri incelemek i&ccedil;in muhtevasını ve i&ccedil;eriğini g&ouml;z &ouml;n&uuml;nde bulundurmamız gerekir. Bu bağlamda bu nakillere baktığımızda aşağıdaki işk&acirc;llar s&ouml;z konusudurlar:</p>\r\n\r\n<p>\r\n	1-&nbsp;&nbsp; Bu haberlerde g&ouml;ze &ccedil;arpan en &ouml;nemli işk&acirc;l, onun ve babasının ismi hakkında yaptıkları ihtilaftır. Bu kaynaklar hanımın kendisi i&ccedil;in &ccedil;ok farklı isimler; &ldquo;Şehribanu, Selahe, Gazale&rdquo; gibi isiler zikretmişlerdir.</p>\r\n\r\n<p>\r\n	2-&nbsp;&nbsp; Onun esir d&uuml;şt&uuml;ğ&uuml; zaman hakkında d&uuml;şm&uuml;ş oldukları ihtilaf bir diğer işk&acirc;ldır ki bunlara varittir. Bazıları onu ikinci halife &Ouml;mer d&ouml;neminde esir d&uuml;şt&uuml;ğ&uuml;n&uuml; s&ouml;ylerken bazıları da &uuml;&ccedil;&uuml;nc&uuml; halife Osman d&ouml;neminde esir d&uuml;şt&uuml;ğ&uuml;n&uuml; s&ouml;ylemiş Şeh-i M&uuml;fit gibi bir diğer kısımda hz. Ali d&ouml;neminde esir d&uuml;şt&uuml;ğ&uuml;n&uuml; s&ouml;ylemişler.[12]</p>\r\n\r\n<p>\r\n	3-&nbsp;&nbsp; Tarihi Tabari ve İbnu Esir gibi tarih kitapları M&uuml;sl&uuml;manların İran&rsquo;la savaştıkları savaşları &ldquo;senenin olayları&rdquo; unvanıyla yazmışlar. Bunlar kendi kitaplarında Yazdgerd&rsquo;in ka&ccedil;ıp İran&rsquo;ın farklı şehirlerine ve yerlerine gittiğini bir bir yazmışlar ama &ccedil;ocuklarının esir alındığı konusunda hi&ccedil;bir şey s&ouml;ylememişlerdir. Usulen bu mesele &ccedil;ok &ouml;nemli meselelerdendir. Normalde buna işaret edilmesi gerekirdi ama buna hi&ccedil;bir şekilde işaret edilmemiştir. Ama bundan daha c&uuml;zi ve &ouml;nemsiz olan meselelere değinmiş ve hakkında konuşmuşlardır. Bunun kendisi bu padişahın &ccedil;ocuklarının esir alınmadığına dair bir argumandır.</p>\r\n\r\n<p>\r\n	4-&nbsp;&nbsp; Mes&rsquo;udi gibi eski yazarlardan bazıları &uuml;&ccedil;&uuml;nc&uuml; Yazdgerd&rsquo;in &ccedil;ocuklarını zikrederlerken onun i&ccedil;in Adrek, Şahin, Merdavend isminde &uuml;&ccedil; kızı zikrediyor. Bunlardan hi&ccedil;birisi imam Secad&rsquo;ın (a.s.) Annesi i&ccedil;in zikredilen isimle uyuşmuyor. Bu bir taraftan, diğer taraftan yazılan yazılarının hi&ccedil;birinde kızlarının esir alındığını yazmıyor.[13]</p>\r\n\r\n<p>\r\n	Her hal&uuml;karda bu karinelerin hepsini ve İmam Seccad&rsquo;ın (a.s.) annesi hakkında var olan daha başka g&ouml;r&uuml;şleri bir araya getirdiğimizde ve bunun yanı sıra &uuml;&ccedil;&uuml;nc&uuml; asrın son d&ouml;nemine kadar bir&ccedil;ok tarih&ccedil;i yazar onu Sined ya Kabul cariyelerinden saymış[14] olmalarını dikkate aldığımızda İmam Secad&rsquo;ın (a.s.) annesinin kim olduğu hakkında kesin ve net bir şey s&ouml;ylememiz &ccedil;ok zordur.[15]</p>\r\n\r\n<p>\r\n	&nbsp;------------</p>\r\n\r\n<p>\r\n	<br />\r\n	[1] &ldquo;Uyunul- Ahbari-Rıza&rdquo;, Tashih ve Tahkik: Seyit Mehdi, H&uuml;seyni Lacurdi,baskı, 1, h.k., intş. Mirza Muhammed Rıza Mehdi, (noor cd. Sinden anlıntı yapılmış), c. 2, s. 128.</p>\r\n\r\n<p>\r\n	[2] Kumi Şeyh Abass, &ldquo;M&uuml;ntehal Amal&rdquo;, &ccedil;ap&rsquo;i hicret, c. 2, s. 30.</p>\r\n\r\n<p>\r\n	[3] &ldquo;Usuli Kafi&rdquo;, intş. Ahundi, c, 1, s. 467.</p>\r\n\r\n<p>\r\n	[4] &ldquo;Hulasetul Akval Fi Marifetir-Rical&rdquo;, bahşi duvum, s, 241, bab 7, kemle Amru; bkz. Şehr banu hemseri İmam H&uuml;seyin.</p>\r\n\r\n<p>\r\n	[5] &ldquo;Tarihi Yakubi&rdquo;, c. 2, s. 303.</p>\r\n\r\n<p>\r\n	[6]. &ldquo;Tarihi Kum&rdquo;, s. 195.</p>\r\n\r\n<p>\r\n	[7] &ldquo;Usulu&rsquo;l-Kafi&rdquo;, c. 2, s. 369.</p>\r\n\r\n<p>\r\n	[8] &ldquo;Biharul Envar&rdquo;, c. 46, s. 9.</p>\r\n\r\n<p>\r\n	[9] &ldquo;Uyunil-Ahbarir-Rıza&rdquo; c. 2, s. 128</p>\r\n\r\n<p>\r\n	[10] &ldquo;El-İrşad&rdquo;, s. 492.</p>\r\n\r\n<p>\r\n	[11] &ldquo;Biharul Envar&ldquo;, c. 46, s. 9.</p>\r\n\r\n<p>\r\n	[12] &ldquo;El-İrşad&rdquo;, s. 492.</p>\r\n\r\n<p>\r\n	[13] &ldquo;Zendagani Ali Bini H&uuml;seyin&rdquo; (a.s.), s. 12.</p>\r\n\r\n<p>\r\n	[14] &ldquo;Şuubiye&rdquo;, s. 305.</p>\r\n\r\n<p>\r\n	[15] Bakz. &ldquo;Mader İmam Secad&rdquo;.</p>\r\n','İmam H&uuml;seyin&rsquo;in (a.s.) İslam ordusu tarafından esir alınan Şehribanu ismindeki hanım ile evlendiği konusuyla alakalı birka&ccedil; muhtelif rivayet var olmaktadır. Zira bazı rivayetlere g&ouml;re bu hanım efendi ikinci Halife &Ouml;mer d&ouml;neminde İslam ordusu tarafından esir alınmış, bazılarına g&ouml;r de &uuml;&ccedil;&uuml;nc&uuml; halife Osman d&ouml;neminde İslam ordusu tarafından esir alınmıştır. Yani bu bağlamda var olan rivayetler farklı g&ouml;r&uuml;şler i&ccedil;ermektedir. Kendisi ve babasının hakkında da &ccedil;ok farklı isimler yazan nakiller var olmaktadır. Bu farklılıkları (noktaları) g&ouml;z &ouml;n&uuml;nde bulundurduğumuzda Onun İranlı birisinin, (b&ouml;yle bir isimle bir kadının var olup), İmam H&uuml;seyin&rsquo;in (a.s.) eşi ve İmam Seccad&rsquo;ın da Annesi olduğunu kabul etmek &ccedil;ok zordur.','İmam H&uuml;seyin&rsquo;in (a.s.) &uuml;&ccedil;&uuml;nc&uuml; Yazdgerd isminde birisinin kızı Şehribanu&rsquo;yla evlendiğini tarih&ccedil;iler ve muhaddisler arasında bir&ccedil;ok s&ouml;z ve s&ouml;ylenti bulunmaktadır:\r\n\r\n\r\n	1-&nbsp;&nbsp; Şeyh-i Saduk (r.a) İmam Seccadın Annesi hakkında ş&ouml;yle bir hadis nakletmektedir: &ldquo;Sehl b. Kasım Nuşcani İmam Seccad&rsquo;ın (a.s.) Annesi Hakkında ş&ouml;yle diyor: &ldquo;imam Rıza (a.s.) Horasanda bana Ş&ouml;yle buyurdu: Aramızda akrabalık bağı var. Aramızda nasıl bir akrabalık vardır diye sordum? Ş&ouml;yle dedi: Abdullah b. Amir b. Koriz, Horasan&rsquo;ı fethettiği zaman İran&rsquo;ın padişah&icirc; olan Yazdgerdin kızlarından ikisini buldu ve onları Osman&rsquo;ın yanına g&ouml;nderdi. Osman onlardan birisini İmam Hasan&rsquo;a diğerini İmam H&uuml;seyin&rsquo;e hediye etti&rdquo;. Bu iki bayan doğum yaptıktan sonra vefat ettiler. İmam H&uuml;seyin&rsquo;in hanımı imam Seccad&rsquo;ı d&uuml;nyaya getirdi ve Onun Hanımı vefat ettikten sonra İmam H&uuml;seyin&rsquo;in bir (başka) cariyesi imam Seccad&rsquo;a bakma mesuliyetini &uuml;stlendi&rdquo;.[1] G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu rivayete g&ouml;re Yazdgerd&rsquo;in kızı ikinci Halife d&ouml;neminde değil, bilakis &uuml;&ccedil;&uuml;nc&uuml; halife Osman d&ouml;neminde Medine&rsquo;ye g&ouml;t&uuml;r&uuml;lm&uuml;şt&uuml;r.\r\n\r\n\r\n	Şeyh Abbas Kumi bu rivayet Hakkında ş&ouml;yle diyor: &ldquo;bu rivayet Yazdgerd&rsquo;in kızı ikinci halife d&ouml;neminde getirildiğini s&ouml;yleyen rivayetlere muhaliftir. Oysaki bu rivayetler daha meşhur ve daha g&uuml;&ccedil;l&uuml;d&uuml;r.[2]\r\n\r\n\r\n	2-&nbsp;&nbsp; K&uuml;leyni İmam Seccad&rsquo;ın (a.s.) Annesinin kimliği hakkında şu hadisi zikrediyor: &ldquo;Yazdgerd&rsquo;in kızını &Ouml;mer&rsquo;in yanına getirdikleri vakit Medine bayanları onu seyir etmek i&ccedil;in sabırsızlanmışlardı. Mescide girdiği vakit, Mescit onun nurundan aydınlandı. &Ouml;mer ona bakınca bayan kendi y&uuml;z&uuml;n&uuml; kapattı ve ş&ouml;yle dedi: &ldquo;vay, Hurmuzu zamanı kara olsun) (&ldquo;of, biruc bada hermuz&rdquo;). İkinci halife; bu bayan bana k&ouml;t&uuml; s&ouml;z s&ouml;yl&uuml;yor ve bana s&ouml;v&uuml;yor diyerek onu cezalandırmak i&ccedil;in ona y&ouml;neldi. Emirulm&uuml;minin hz. Ali (a.s.) &Ouml;mer&rsquo;e ş&ouml;yle buyurdu: Sen ona zarar kavuşturma hakkına sahip değilsin. Onu rahat ve serbest bırak kendisi M&uuml;sl&uuml;man erkeklerden birisini se&ccedil;sin ve o M&uuml;sl&uuml;manlardan hangisini se&ccedil;erse onu o şahsın ganimet payından hesaplayacaksın. İkinci halife &Ouml;mer Onu serbest bıraktı ve kendisi Hz. H&uuml;seyin&rsquo;in&nbsp; (a.s.) başına elini vurarak onu kendisi i&ccedil;in se&ccedil;ti. Hz. Ali (a.s.) ona; &ldquo;senin ismin ne? Diye sordu. O, &ldquo;Cihan şah&rdquo; diye cevap verdi. Hz. Ali; &ldquo;Senin ismin Şehribanu&rsquo;dur&rdquo; diyerek Hz. H&uuml;seyin&rsquo;e y&ouml;nelerek ş&ouml;yle buyurdu: Ey Aba Abdullah! Bu hanımdan yery&uuml;z&uuml;n&uuml;n en hayırlı insanı d&uuml;nyaya gelecektir&rdquo;. Ali İbn. H&uuml;seyin (a.s.) (yani imam Zeynelabidin (a.s)) ondan doğdu. Bu kadından doğan bu &ccedil;ocuğa ibnul-hayreteyn (yani iki se&ccedil;kinin &ccedil;ocuğu) diyorlardı. Zira o Araplar i&ccedil;inde en se&ccedil;kin kabile olan Haşim kabilesinden ve acemler i&ccedil;inde de Allahın en se&ccedil;kini olan toplumu olan &ldquo;farıslılardan&rdquo;dir.[3]\r\n\r\n\r\n	Bu rivayet senet ve metin bakımından bazı araştırmacıların eleştirisine maruz kalmıştır. &Ouml;rneğin ş&ouml;yle denilmiş: Bu rivayetin senedinde Amr bini Şimr gibi kişiler var olmakta. Bu kişi rical ilminin &acirc;limlerine g&ouml;re zayıf ve g&uuml;venilmeyen bir kimsedir.[4]&nbsp;&nbsp; Metin a&ccedil;ısından da bu rivayet bir&ccedil;ok eleştiriye tabi tutulmuş. &Ouml;rneğin:\r\n\r\n\r\n	a)&nbsp;&nbsp; Yazdgerd&rsquo;in kızının esir d&uuml;şt&uuml;ğ&uuml; &ccedil;ok şiddetli bir şekilde ş&uuml;phe konusu olmuştur.\r\n\r\n\r\n	b)&nbsp;&nbsp; İmam H&uuml;seyin&rsquo;in (a.s.) b&ouml;yle bir kadınla evlendiği g&uuml;n&uuml;m&uuml;zde de ş&uuml;phe konusudur. Zira birinci rivayete g&ouml;re bu bayanın esir d&uuml;şmesi Horasanın fethinde yani hicretin 22. Senesinde ve &uuml;&ccedil;&uuml;nc&uuml; halife Osman d&ouml;neminde ger&ccedil;ekleşmiş. İkinci rivayete g&ouml;re ise bu ikinci halife d&ouml;neminde ger&ccedil;ekleşmiş. Eğer bu &ouml;l&ccedil;&uuml; olursa bu d&ouml;nemde İmam H&uuml;seyin (a.s.) 10 ile 11 yaşında idi. Zira İran&rsquo;ın fethi ikinci halifenin ikinci senesinde ger&ccedil;ekleşmiştir. Buna binaen imam H&uuml;seyin (a.s.) bu yaşta evlenmiş olması uzak g&ouml;r&uuml;nmektedir.\r\n\r\n\r\n	c)&nbsp;&nbsp; İmam Secadd&rsquo;ın (a.s.) annesinin nesebi konusunda da eski tarihi ve rivayi kaynaklar ihtilafa du&ccedil;ar olmuşlar. &ldquo;Tarihi Yakubi&rdquo; (&ouml;. 284 k.),[5] &ldquo;Muhammed b. Hasan-Kumi&rdquo;,[6] &ldquo;K&uuml;leyni&rdquo;[7] (&ouml;. 329 k.),[8] &ldquo;Muhammed b. Saffar Kumi&rdquo; (&ouml;. 290 k.), &ldquo;Allame Meclisi&rdquo;,[9] &ldquo;Şeyh-i Saduk&rdquo; (&ouml;. 381 k.), Şeyhi M&uuml;fit (&ouml; 413 k.)[10] gibileri hanımın ismi &uuml;zerinde ittifak etmeseler bile onu Yazdgerd&rsquo;in kızı olarak bilmişlerdir.\r\n\r\n\r\n	Bu g&ouml;r&uuml;ş karşısında eski ve yeni bazı kaynaklar kadının babasını Sistani, Seyyidi, Kabulli olduğunu hatırlatmışlardır. Bir&ccedil;ok kaynak da onun esir d&uuml;şt&uuml;ğ&uuml; yerin ismini zikretmemiş sadece &ldquo;&uuml;mm&uuml; veled&rdquo; (yani &ccedil;ocuk sahibi cariye) şeklinde ondan bahis etmişler.[11] İranlı bazı b&uuml;y&uuml;k şahsiyetler ise Subhan&rsquo;ı, Sencan, Nuşcan ve Şiruye&rsquo;yi onun babası olduğunu zikretmişlerdir.\r\n\r\n\r\n	Bu rivayetleri incelemek ve eleştirmek i&ccedil;in bu haberlerin senetsel konularına dayanarak yapamayız. Zira bu nakillerin hi&ccedil;birisi g&uuml;&ccedil;l&uuml; ve g&uuml;venilir bir senedi yoktur. Bunun yanı sıra Yakubi gibi tarihi kitapların bir&ccedil;oğu kendi konularını isnatsız naklediyorlar. Buna binaen bu nakilleri incelemek i&ccedil;in muhtevasını ve i&ccedil;eriğini g&ouml;z &ouml;n&uuml;nde bulundurmamız gerekir. Bu bağlamda bu nakillere baktığımızda aşağıdaki işk&acirc;llar s&ouml;z konusudurlar:\r\n\r\n\r\n	1-&nbsp;&nbsp; Bu haberlerde g&ouml;ze &ccedil;arpan en &ouml;nemli işk&acirc;l, onun ve babasının ismi hakkında yaptıkları ihtilaftır. Bu kaynaklar hanımın kendisi i&ccedil;in &ccedil;ok farklı isimler; &ldquo;Şehribanu, Selahe, Gazale&rdquo; gibi isiler zikretmişlerdir.\r\n\r\n\r\n	2-&nbsp;&nbsp; Onun esir d&uuml;şt&uuml;ğ&uuml; zaman hakkında d&uuml;şm&uuml;ş oldukları ihtilaf bir diğer işk&acirc;ldır ki bunlara varittir. Bazıları onu ikinci halife &Ouml;mer d&ouml;neminde esir d&uuml;şt&uuml;ğ&uuml;n&uuml; s&ouml;ylerken bazıları da &uuml;&ccedil;&uuml;nc&uuml; halife Osman d&ouml;neminde esir d&uuml;şt&uuml;ğ&uuml;n&uuml; s&ouml;ylemiş Şeh-i M&uuml;fit gibi bir diğer kısımda hz. Ali d&ouml;neminde esir d&uuml;şt&uuml;ğ&uuml;n&uuml; s&ouml;ylemişler.[12]\r\n\r\n\r\n	3-&nbsp;&nbsp; Tarihi Tabari ve İbnu Esir gibi tarih kitapları M&uuml;sl&uuml;manların İran&rsquo;la savaştıkları savaşları &ldquo;senenin olayları&rdquo; unvanıyla yazmışlar. Bunlar kendi kitaplarında Yazdgerd&rsquo;in ka&ccedil;ıp İran&rsquo;ın farklı şehirlerine ve yerlerine gittiğini bir bir yazmışlar ama &ccedil;ocuklarının esir alındığı konusunda hi&ccedil;bir şey s&ouml;ylememişlerdir. Usulen bu mesele &ccedil;ok &ouml;nemli meselelerdendir. Normalde buna işaret edilmesi gerekirdi ama buna hi&ccedil;bir şekilde işaret edilmemiştir. Ama bundan daha c&uuml;zi ve &ouml;nemsiz olan meselelere değinmiş ve hakkında konuşmuşlardır. Bunun kendisi bu padişahın &ccedil;ocuklarının esir alınmadığına dair bir argumandır.\r\n\r\n\r\n	4-&nbsp;&nbsp; Mes&rsquo;udi gibi eski yazarlardan bazıları &uuml;&ccedil;&uuml;nc&uuml; Yazdgerd&rsquo;in &ccedil;ocuklarını zikrederlerken onun i&ccedil;in Adrek, Şahin, Merdavend isminde &uuml;&ccedil; kızı zikrediyor. Bunlardan hi&ccedil;birisi imam Secad&rsquo;ın (a.s.) Annesi i&ccedil;in zikredilen isimle uyuşmuyor. Bu bir taraftan, diğer taraftan yazılan yazılarının hi&ccedil;birinde kızlarının esir alındığını yazmıyor.[13]\r\n\r\n\r\n	Her hal&uuml;karda bu karinelerin hepsini ve İmam Seccad&rsquo;ın (a.s.) annesi hakkında var olan daha başka g&ouml;r&uuml;şleri bir araya getirdiğimizde ve bunun yanı sıra &uuml;&ccedil;&uuml;nc&uuml; asrın son d&ouml;nemine kadar bir&ccedil;ok tarih&ccedil;i yazar onu Sined ya Kabul cariyelerinden saymış[14] olmalarını dikkate aldığımızda İmam Secad&rsquo;ın (a.s.) annesinin kim olduğu hakkında kesin ve net bir şey s&ouml;ylememiz &ccedil;ok zordur.[15]\r\n\r\n\r\n	&nbsp;------------\r\n\r\n\r\n	\r\n	[1] &ldquo;Uyunul- Ahbari-Rıza&rdquo;, Tashih ve Tahkik: Seyit Mehdi, H&uuml;seyni Lacurdi,baskı, 1, h.k., intş. Mirza Muhammed Rıza Mehdi, (noor cd. Sinden anlıntı yapılmış), c. 2, s. 128.\r\n\r\n\r\n	[2] Kumi Şeyh Abass, &ldquo;M&uuml;ntehal Amal&rdquo;, &ccedil;ap&rsquo;i hicret, c. 2, s. 30.\r\n\r\n\r\n	[3] &ldquo;Usuli Kafi&rdquo;, intş. Ahundi, c, 1, s. 467.\r\n\r\n\r\n	[4] &ldquo;Hulasetul Akval Fi Marifetir-Rical&rdquo;, bahşi duvum, s, 241, bab 7, kemle Amru; bkz. Şehr banu hemseri İmam H&uuml;seyin.\r\n\r\n\r\n	[5] &ldquo;Tarihi Yakubi&rdquo;, c. 2, s. 303.\r\n\r\n\r\n	[6]. &ldquo;Tarihi Kum&rdquo;, s. 195.\r\n\r\n\r\n	[7] &ldquo;Usulu&rsquo;l-Kafi&rdquo;, c. 2, s. 369.\r\n\r\n\r\n	[8] &ldquo;Biharul Envar&rdquo;, c. 46, s. 9.\r\n\r\n\r\n	[9] &ldquo;Uyunil-Ahbarir-Rıza&rdquo; c. 2, s. 128\r\n\r\n\r\n	[10] &ldquo;El-İrşad&rdquo;, s. 492.\r\n\r\n\r\n	[11] &ldquo;Biharul Envar&ldquo;, c. 46, s. 9.\r\n\r\n\r\n	[12] &ldquo;El-İrşad&rdquo;, s. 492.\r\n\r\n\r\n	[13] &ldquo;Zendagani Ali Bini H&uuml;seyin&rdquo; (a.s.), s. 12.\r\n\r\n\r\n	[14] &ldquo;Şuubiye&rdquo;, s. 305.\r\n\r\n\r\n	[15] Bakz. &ldquo;Mader İmam Secad&rdquo;.'),(623,'tr622','<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Şiilerin &uuml;&ccedil;&uuml;nc&uuml; imamı Hz. H&uuml;seyin b. Ali (a.s), hedef, &ouml;zellik, amel, fedakarlık ve Allah yolunda &ccedil;ektiği</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">musibetlerden dolayı Allah katında &ccedil;ok b&uuml;y&uuml;k bir makama sahiptir. Allah Teala, ona <span>&nbsp;</span>pek &ccedil;ok m&uuml;kafatlar vermiştir. Onlardan biri d&uuml;nyadaki izzet ve azamettir. &Ouml;yle ki herkesi Onun kutsal mezarını ziyarete teşvik etmiş ve ziyaretine gidenlere bir&ccedil;ok m&uuml;kafat ve sevaplar vereceğini vaadetmiştir. O ilahi vaatlerden birisi Şeyh M&uuml;fid (r.a), vs. alimlerin İmam Sadık&rsquo;tan (a.s) m&uuml;tevatir olarak naklettikleri şu hadistir: <i>&lsquo;...Kim İmam H&uuml;seyin&rsquo;in kabrini aşura g&uuml;n&uuml; ziyaret ederse Allah&rsquo;ı arşta ziyaret etmiş kimse gibi olur.&rsquo;</i> Bu hadisin benzeri Peygamber Efendimizin kabrini ziyaret etme konusunda da gelmiştir. İmam Rıza (a.s) Allah&rsquo;ı ziyaret etmenin manası hakkında ş&ouml;yle buyuruyor: <i>&lsquo;Allah&rsquo;ı g&ouml;rmek ve ziyaret etmek m&uuml;mk&uuml;n olmadığı i&ccedil;in Peygamberini ziyaret etmeyi kendini ziyaret etmek gibi saymıştır.&rsquo;</i></span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Belirtmek gerekir ki İmam H&uuml;seyin&rsquo;i (a.s) ziyaret etmek, Onun Allah&rsquo;ın dinini ve Kur&rsquo;an&rsquo;ın emirlerini yaşatmak olan y&uuml;ce hedeflerini yaşatmaya sebep olacaktır.</span></p>\r\n','<p>\r\n	İslam, değerler dinidir ve onun verdiği ilahi vaatler insanların Allah i&ccedil;in yaptıkları ihlaslı amellerin neticesinde alınacaktır. Zira Allah Teala en iyi ve en adil m&uuml;kafat verendir ve O iyilerin iyiliklerini heba etmez.[1] İnsanın amelleri ne kadar &ccedil;ok halis olur ve Allah yolunda ne kadar &ccedil;ok zorluk &ccedil;ekerse Allah katındaki m&uuml;kafat ve değeride o kadar &ccedil;ok olur. Peygamberlerin ve Masum İmamların (a.s) Allah Teala katındaki makamlarının bu kadar y&uuml;ksek olmasının nedenide budur. Şiilerin &uuml;&ccedil;&uuml;nc&uuml; imamı Hz. H&uuml;seyin b. Ali&rsquo;de (a.s), Allah katında &ccedil;ok b&uuml;y&uuml;k bir makama sahiptir. Bu makam Onun Hz. Resul-i Ekrem&rsquo;in (s.a.a) torunu olduğu i&ccedil;in değil, İslamı ve Kur&rsquo;an&rsquo;ı korumak yolunda, ilahi vazifeleri yerine getirmek uğrunda &ccedil;ektiği sıkıntıların; hedef, &ouml;zellik, amel, fedakarlık ve Allah yolunda &ccedil;ektiği musibetlerin karşılığındadır. H&uuml;seyin b. Ali (a.s) Yezid ve Yezidilerle yaptığı savaşta hedefi ilahi idi. Bug&uuml;n herkes biliyor ki İmam H&uuml;seyin (a.s), Ben&icirc; &Uuml;meyye&rsquo;nin sapmaları ve bozgunculuklarının karşısında susmuş olsaydı İslamdan yalnızca kuru bir isim kalacak, İslamın hakikatı Ben&icirc; &Uuml;meyye&rsquo;nin esaretine ge&ccedil;erek bize ulaşmayacaktı. Y&uuml;ce aşk ve akılla karışık h&uuml;seyni fedakarlık, İslamı yok olma tehlikesinden kurtardı ve aşağılık Ben&icirc; &Uuml;meyye&rsquo;nin onu yıkmasına engel oldu.[2]</p>\r\n\r\n<p>\r\n	Kaldı ki, İmam H&uuml;seyin (a.s) yaşamak i&ccedil;in hi&ccedil; bir şansının kalmadığını biliyordu. Onların kendisini şehid edeceklerinden, K&uuml;fe halkının babası ve kardeşiyle yaptıkları ahidlere vefa etmediklerinden haberi vardı. Bununla birlikte O b&uuml;t&uuml;n sermayesiyle (canını, evlatlarını, yakınlarını ve ashabını) meydana getirmiş, g&ouml;n&uuml;l rahatlığıyla ve ilahi kazaya tam olarak razı olduğu halde Allah&rsquo;ın dinini savunmuş, kanıyla İslam ağacına su vermiş ve ona yeni bir hayat kazandırmıştır.</p>\r\n\r\n<p>\r\n	Her ne kadar Peygamberler ve veliler Allah yolunda kendilerini feda etmişlerse de İmam H&uuml;seyin (a.s) ve ashabının mazlumca şehadet olayında sayı ve şehadet şekilleri, şehadetten sonra şehidlerin cesetlerine yapılan hakaret, Yezidilerin şehidlerin kadınlarını, evlatlarını esir etmeleri ve mallarını yağmalamaları bakımından tarihte eşine rastlanmaz bir olay olmuştur. Allah Teala buyuruyor: &lsquo;Sabredenlerin m&uuml;kafatları, hesapsızca &ouml;denir.&rsquo;[3]&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Acaba beşeriyet tarihi İmam H&uuml;seyin&rsquo;in (a.s) başına gelen sayısız musibetlerden daha ağır ve Onun sabrından daha &uuml;st&uuml;n bir sabır kaydetmiş midir? Kaldı ki İmamın (a.s) b&uuml;t&uuml;n musibetleri ve sabrı ihlasla ve Allah rızası i&ccedil;indi. O bu olaydan kendi menfaati ve nefsi i&ccedil;in zerre kadar faydalanmadı.</p>\r\n\r\n<p>\r\n	B&uuml;t&uuml;n bunlar g&ouml;z &ouml;n&uuml;ne alındığında Allah Teala, İmam H&uuml;seyin&rsquo;e nasıl bir m&uuml;kafat vermeli ki hem Onun &ccedil;ektiği musibetlerin karşılığı olsun hem de Allah&rsquo;ın adalet, bağış ve keremine layık olsun?</p>\r\n\r\n<p>\r\n	G&ouml;r&uuml;yoruz ki Allah, Ona (a.s) pek &ccedil;ok m&uuml;kafatlar vermiştir. Onlardan biri d&uuml;nyadaki izzet ve azamettir. &Ouml;yle ki herkesi Onun kutsal mezarını ziyarete teşvik etmiş ve ziyaretine gidenlere bir&ccedil;ok m&uuml;kafat ve sevaplar vereceğini vaadetmiştir. O ilahi vaatlerden birisi Şeyh M&uuml;fid (r.a), vs. alimlerin İmam Sadık&rsquo;tan (a.s) m&uuml;tevatir olarak naklettikleri şu hadistir: &lsquo;...Kim İmam H&uuml;seyin&rsquo;in kabrini aşura g&uuml;n&uuml; ziyaret ederse Allah&rsquo;ı arşta ziyaret etmiş kimse gibi olur.&rsquo;[4]</p>\r\n\r\n<p>\r\n	Ancak bu hayret verici bir şey değildir. &Ccedil;&uuml;nk&uuml; bunun benzeri bir&ccedil;ok hadis Peygamber Efendimizin kabrini ziyaret etme konusunda da gelmiştir. İmam Sadık (a.s) buyuruyor: &lsquo;Kim Allah Resul&uuml;&rsquo;n&uuml; (s.a.a) ziyaret ederse sanki Allah&rsquo;ı arşta ziyaret eden kimse gibidir.&rsquo;[5] İmam Rıza (a.s) Allah&rsquo;ı ziyaret etmenin manası hakkında ş&ouml;yle buyuruyor: &lsquo;Allah&rsquo;ı g&ouml;rmek ve ziyaret etmek m&uuml;mk&uuml;n olmadığı i&ccedil;in Peygamberini ziyaret etmeyi kendini ziyaret etmek gibi saymıştır.&rsquo;[6]</p>\r\n\r\n<p>\r\n	Belirtmek gerekir ki İmam H&uuml;seyin&rsquo;i (a.s) ziyaret etmek, Onun Allah&rsquo;ın dinini ve Kur&rsquo;an&rsquo;ın emirlerini yaşatmak olan y&uuml;ce hedeflerini yaşatmaya sebep olacaktır.</p>\r\n\r\n<p>\r\n	-------------<br />\r\n	[1] -&lsquo;Allah, inananların m&uuml;kafatını zayi etmez.&rsquo; (Al-i İmran/171, Tevbe/120)</p>\r\n\r\n<p>\r\n	[2] -Soru:4218 (Site:4456), Dizin: İmam H&uuml;seyin&rsquo;in (a.s) Aşura G&uuml;n&uuml; Yaptığı İşlerin Akıllıca ve Aşık&ccedil;a Olması</p>\r\n\r\n<p>\r\n	[3] -&lsquo;De ki: Ey iman eden kullarım, &ccedil;ekinin Rabbinizden; bu d&uuml;nyada iyilik edenlere iyilik vardır ve Allah&#39;ın yery&uuml;z&uuml; geniştir; sabredenlerin m&uuml;kafatları, hesapsızca &ouml;denir.&rsquo; (Z&uuml;mer/10)</p>\r\n\r\n<p>\r\n	[4] -Cafer b. Muhammed b. Kuleveyh el-Mezar&rsquo;da Cafer b. Muhammed b. Abdullah el-Musevi&rsquo;den O da Abdullah b. Nehiki&rsquo;den O da İbn-i Ebi Umeyr&rsquo;den O da Zeyd el-Şahham&rsquo;dan O da Cafer b. Muhammed&rsquo;in (a.s) ş&ouml;yle buyurduğunu rivayet eder: &lsquo;Kim H&uuml;seyni şabanın yarısının gecesinde ziyaret ederse Allah onun ge&ccedil;miş ve gelecek g&uuml;nahlarını bağışlar ve kim Onu Arefe g&uuml;n&uuml; ziyaret ederse Allah ona bin makbul haccın ve bin umre-i mebrur&rsquo;un (sevabını) yazar. Ve kim Onu aşura g&uuml;n&uuml; ziyaret ederse Allah&rsquo;ı arşında ziyaret eden gibidir.&rsquo; (19619)</p>\r\n\r\n<p>\r\n	[5] -Tehzibu&rsquo;l-Ahkam, c.6, s.3; Bir grup dostlarımızdan, onlarda Sehl b. Ziyad&rsquo;dan, o da Muhammed b. el-H&uuml;seyin&rsquo;den, o da Muhammed b. İsmail&rsquo;den, o da Salih b. Ukba&rsquo;dan, o da Zeyd el-Şehham&rsquo;ın ş&ouml;yle dediğini rivayet eder: Ebi Abdullah&rsquo;dan (a.s) &lsquo;Resulullah&rsquo;ı ziyaret eden i&ccedil;in ne var?&rsquo; diye sorduğumda ş&ouml;yle buyurdu: &lsquo;Allah&rsquo;ı arşında ziyaret eden gibidir...&rsquo; (Vesailu&rsquo;ş Şia, c.14, s.335, H.19340) &nbsp;</p>\r\n\r\n<p>\r\n	[6] -(Tevhid&rsquo;den, Uyun-u Ahbar-ı Rıza&rsquo;dan ve Emali-i Saduk&rsquo;tan) el-Hemdani&rsquo;den, o da Ali&rsquo;den, o da babasından, o da el-Herevi&rsquo;nin ş&ouml;yle dediğini rivayet eder: Ali b. Musa er-Rıza&rsquo;ya: Ey Resulullah&rsquo;ın evladı! Ehl-i Hadis&rsquo;in rivayet ettiği: &lsquo;M&uuml;minler rablerini cennette sahip oldukları makamlarından ziyaret ederler&rsquo; hadisi hakkında ne diyorsunuz, diye arzettiğimde ş&ouml;yle buyurdu: &lsquo;Ey Eba Selt! Allah Tebarek ve Teala peygamberi Muhammed&rsquo;i diğer peygamberler ve meleklerde olmak &uuml;zere b&uuml;t&uuml;n yarattıklarına &uuml;st&uuml;n etmiştir. Onun itaatini kendi itaati, biatını kendi biatı, d&uuml;nyada ve ahirette ziyaretini kendi ziyareti saymıştır. Allah (Azze ve Celle) ş&ouml;yle buyuruyor: Kim Resule itaat ederse ş&uuml;phesiz Allah&rsquo;a itaat etmiştir.&rsquo;</p>\r\n','Şiilerin &uuml;&ccedil;&uuml;nc&uuml; imamı Hz. H&uuml;seyin b. Ali (a.s), hedef, &ouml;zellik, amel, fedakarlık ve Allah yolunda &ccedil;ektiği\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	musibetlerden dolayı Allah katında &ccedil;ok b&uuml;y&uuml;k bir makama sahiptir. Allah Teala, ona &nbsp;pek &ccedil;ok m&uuml;kafatlar vermiştir. Onlardan biri d&uuml;nyadaki izzet ve azamettir. &Ouml;yle ki herkesi Onun kutsal mezarını ziyarete teşvik etmiş ve ziyaretine gidenlere bir&ccedil;ok m&uuml;kafat ve sevaplar vereceğini vaadetmiştir. O ilahi vaatlerden birisi Şeyh M&uuml;fid (r.a), vs. alimlerin İmam Sadık&rsquo;tan (a.s) m&uuml;tevatir olarak naklettikleri şu hadistir: &lsquo;...Kim İmam H&uuml;seyin&rsquo;in kabrini aşura g&uuml;n&uuml; ziyaret ederse Allah&rsquo;ı arşta ziyaret etmiş kimse gibi olur.&rsquo; Bu hadisin benzeri Peygamber Efendimizin kabrini ziyaret etme konusunda da gelmiştir. İmam Rıza (a.s) Allah&rsquo;ı ziyaret etmenin manası hakkında ş&ouml;yle buyuruyor: &lsquo;Allah&rsquo;ı g&ouml;rmek ve ziyaret etmek m&uuml;mk&uuml;n olmadığı i&ccedil;in Peygamberini ziyaret etmeyi kendini ziyaret etmek gibi saymıştır.&rsquo;\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Belirtmek gerekir ki İmam H&uuml;seyin&rsquo;i (a.s) ziyaret etmek, Onun Allah&rsquo;ın dinini ve Kur&rsquo;an&rsquo;ın emirlerini yaşatmak olan y&uuml;ce hedeflerini yaşatmaya sebep olacaktır.','İslam, değerler dinidir ve onun verdiği ilahi vaatler insanların Allah i&ccedil;in yaptıkları ihlaslı amellerin neticesinde alınacaktır. Zira Allah Teala en iyi ve en adil m&uuml;kafat verendir ve O iyilerin iyiliklerini heba etmez.[1] İnsanın amelleri ne kadar &ccedil;ok halis olur ve Allah yolunda ne kadar &ccedil;ok zorluk &ccedil;ekerse Allah katındaki m&uuml;kafat ve değeride o kadar &ccedil;ok olur. Peygamberlerin ve Masum İmamların (a.s) Allah Teala katındaki makamlarının bu kadar y&uuml;ksek olmasının nedenide budur. Şiilerin &uuml;&ccedil;&uuml;nc&uuml; imamı Hz. H&uuml;seyin b. Ali&rsquo;de (a.s), Allah katında &ccedil;ok b&uuml;y&uuml;k bir makama sahiptir. Bu makam Onun Hz. Resul-i Ekrem&rsquo;in (s.a.a) torunu olduğu i&ccedil;in değil, İslamı ve Kur&rsquo;an&rsquo;ı korumak yolunda, ilahi vazifeleri yerine getirmek uğrunda &ccedil;ektiği sıkıntıların; hedef, &ouml;zellik, amel, fedakarlık ve Allah yolunda &ccedil;ektiği musibetlerin karşılığındadır. H&uuml;seyin b. Ali (a.s) Yezid ve Yezidilerle yaptığı savaşta hedefi ilahi idi. Bug&uuml;n herkes biliyor ki İmam H&uuml;seyin (a.s), Ben&icirc; &Uuml;meyye&rsquo;nin sapmaları ve bozgunculuklarının karşısında susmuş olsaydı İslamdan yalnızca kuru bir isim kalacak, İslamın hakikatı Ben&icirc; &Uuml;meyye&rsquo;nin esaretine ge&ccedil;erek bize ulaşmayacaktı. Y&uuml;ce aşk ve akılla karışık h&uuml;seyni fedakarlık, İslamı yok olma tehlikesinden kurtardı ve aşağılık Ben&icirc; &Uuml;meyye&rsquo;nin onu yıkmasına engel oldu.[2]\r\n\r\n\r\n	Kaldı ki, İmam H&uuml;seyin (a.s) yaşamak i&ccedil;in hi&ccedil; bir şansının kalmadığını biliyordu. Onların kendisini şehid edeceklerinden, K&uuml;fe halkının babası ve kardeşiyle yaptıkları ahidlere vefa etmediklerinden haberi vardı. Bununla birlikte O b&uuml;t&uuml;n sermayesiyle (canını, evlatlarını, yakınlarını ve ashabını) meydana getirmiş, g&ouml;n&uuml;l rahatlığıyla ve ilahi kazaya tam olarak razı olduğu halde Allah&rsquo;ın dinini savunmuş, kanıyla İslam ağacına su vermiş ve ona yeni bir hayat kazandırmıştır.\r\n\r\n\r\n	Her ne kadar Peygamberler ve veliler Allah yolunda kendilerini feda etmişlerse de İmam H&uuml;seyin (a.s) ve ashabının mazlumca şehadet olayında sayı ve şehadet şekilleri, şehadetten sonra şehidlerin cesetlerine yapılan hakaret, Yezidilerin şehidlerin kadınlarını, evlatlarını esir etmeleri ve mallarını yağmalamaları bakımından tarihte eşine rastlanmaz bir olay olmuştur. Allah Teala buyuruyor: &lsquo;Sabredenlerin m&uuml;kafatları, hesapsızca &ouml;denir.&rsquo;[3]&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	Acaba beşeriyet tarihi İmam H&uuml;seyin&rsquo;in (a.s) başına gelen sayısız musibetlerden daha ağır ve Onun sabrından daha &uuml;st&uuml;n bir sabır kaydetmiş midir? Kaldı ki İmamın (a.s) b&uuml;t&uuml;n musibetleri ve sabrı ihlasla ve Allah rızası i&ccedil;indi. O bu olaydan kendi menfaati ve nefsi i&ccedil;in zerre kadar faydalanmadı.\r\n\r\n\r\n	B&uuml;t&uuml;n bunlar g&ouml;z &ouml;n&uuml;ne alındığında Allah Teala, İmam H&uuml;seyin&rsquo;e nasıl bir m&uuml;kafat vermeli ki hem Onun &ccedil;ektiği musibetlerin karşılığı olsun hem de Allah&rsquo;ın adalet, bağış ve keremine layık olsun?\r\n\r\n\r\n	G&ouml;r&uuml;yoruz ki Allah, Ona (a.s) pek &ccedil;ok m&uuml;kafatlar vermiştir. Onlardan biri d&uuml;nyadaki izzet ve azamettir. &Ouml;yle ki herkesi Onun kutsal mezarını ziyarete teşvik etmiş ve ziyaretine gidenlere bir&ccedil;ok m&uuml;kafat ve sevaplar vereceğini vaadetmiştir. O ilahi vaatlerden birisi Şeyh M&uuml;fid (r.a), vs. alimlerin İmam Sadık&rsquo;tan (a.s) m&uuml;tevatir olarak naklettikleri şu hadistir: &lsquo;...Kim İmam H&uuml;seyin&rsquo;in kabrini aşura g&uuml;n&uuml; ziyaret ederse Allah&rsquo;ı arşta ziyaret etmiş kimse gibi olur.&rsquo;[4]\r\n\r\n\r\n	Ancak bu hayret verici bir şey değildir. &Ccedil;&uuml;nk&uuml; bunun benzeri bir&ccedil;ok hadis Peygamber Efendimizin kabrini ziyaret etme konusunda da gelmiştir. İmam Sadık (a.s) buyuruyor: &lsquo;Kim Allah Resul&uuml;&rsquo;n&uuml; (s.a.a) ziyaret ederse sanki Allah&rsquo;ı arşta ziyaret eden kimse gibidir.&rsquo;[5] İmam Rıza (a.s) Allah&rsquo;ı ziyaret etmenin manası hakkında ş&ouml;yle buyuruyor: &lsquo;Allah&rsquo;ı g&ouml;rmek ve ziyaret etmek m&uuml;mk&uuml;n olmadığı i&ccedil;in Peygamberini ziyaret etmeyi kendini ziyaret etmek gibi saymıştır.&rsquo;[6]\r\n\r\n\r\n	Belirtmek gerekir ki İmam H&uuml;seyin&rsquo;i (a.s) ziyaret etmek, Onun Allah&rsquo;ın dinini ve Kur&rsquo;an&rsquo;ın emirlerini yaşatmak olan y&uuml;ce hedeflerini yaşatmaya sebep olacaktır.\r\n\r\n\r\n	-------------\r\n	[1] -&lsquo;Allah, inananların m&uuml;kafatını zayi etmez.&rsquo; (Al-i İmran/171, Tevbe/120)\r\n\r\n\r\n	[2] -Soru:4218 (Site:4456), Dizin: İmam H&uuml;seyin&rsquo;in (a.s) Aşura G&uuml;n&uuml; Yaptığı İşlerin Akıllıca ve Aşık&ccedil;a Olması\r\n\r\n\r\n	[3] -&lsquo;De ki: Ey iman eden kullarım, &ccedil;ekinin Rabbinizden; bu d&uuml;nyada iyilik edenlere iyilik vardır ve Allah&#39;ın yery&uuml;z&uuml; geniştir; sabredenlerin m&uuml;kafatları, hesapsızca &ouml;denir.&rsquo; (Z&uuml;mer/10)\r\n\r\n\r\n	[4] -Cafer b. Muhammed b. Kuleveyh el-Mezar&rsquo;da Cafer b. Muhammed b. Abdullah el-Musevi&rsquo;den O da Abdullah b. Nehiki&rsquo;den O da İbn-i Ebi Umeyr&rsquo;den O da Zeyd el-Şahham&rsquo;dan O da Cafer b. Muhammed&rsquo;in (a.s) ş&ouml;yle buyurduğunu rivayet eder: &lsquo;Kim H&uuml;seyni şabanın yarısının gecesinde ziyaret ederse Allah onun ge&ccedil;miş ve gelecek g&uuml;nahlarını bağışlar ve kim Onu Arefe g&uuml;n&uuml; ziyaret ederse Allah ona bin makbul haccın ve bin umre-i mebrur&rsquo;un (sevabını) yazar. Ve kim Onu aşura g&uuml;n&uuml; ziyaret ederse Allah&rsquo;ı arşında ziyaret eden gibidir.&rsquo; (19619)\r\n\r\n\r\n	[5] -Tehzibu&rsquo;l-Ahkam, c.6, s.3; Bir grup dostlarımızdan, onlarda Sehl b. Ziyad&rsquo;dan, o da Muhammed b. el-H&uuml;seyin&rsquo;den, o da Muhammed b. İsmail&rsquo;den, o da Salih b. Ukba&rsquo;dan, o da Zeyd el-Şehham&rsquo;ın ş&ouml;yle dediğini rivayet eder: Ebi Abdullah&rsquo;dan (a.s) &lsquo;Resulullah&rsquo;ı ziyaret eden i&ccedil;in ne var?&rsquo; diye sorduğumda ş&ouml;yle buyurdu: &lsquo;Allah&rsquo;ı arşında ziyaret eden gibidir...&rsquo; (Vesailu&rsquo;ş Şia, c.14, s.335, H.19340) &nbsp;\r\n\r\n\r\n	[6] -(Tevhid&rsquo;den, Uyun-u Ahbar-ı Rıza&rsquo;dan ve Emali-i Saduk&rsquo;tan) el-Hemdani&rsquo;den, o da Ali&rsquo;den, o da babasından, o da el-Herevi&rsquo;nin ş&ouml;yle dediğini rivayet eder: Ali b. Musa er-Rıza&rsquo;ya: Ey Resulullah&rsquo;ın evladı! Ehl-i Hadis&rsquo;in rivayet ettiği: &lsquo;M&uuml;minler rablerini cennette sahip oldukları makamlarından ziyaret ederler&rsquo; hadisi hakkında ne diyorsunuz, diye arzettiğimde ş&ouml;yle buyurdu: &lsquo;Ey Eba Selt! Allah Tebarek ve Teala peygamberi Muhammed&rsquo;i diğer peygamberler ve meleklerde olmak &uuml;zere b&uuml;t&uuml;n yarattıklarına &uuml;st&uuml;n etmiştir. Onun itaatini kendi itaati, biatını kendi biatı, d&uuml;nyada ve ahirette ziyaretini kendi ziyareti saymıştır. Allah (Azze ve Celle) ş&ouml;yle buyuruyor: Kim Resule itaat ederse ş&uuml;phesiz Allah&rsquo;a itaat etmiştir.&rsquo;'),(624,'tr621','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p style=\"; tab-stops: right 14.2pt\">\r\n		<span style=\"; FONT-SIZE: 10pt\">Bu ziyartnanemenin asıl kaynağı iki kitaptır: Birincisi (hicri kamerinin 348. Senesinde vefat eden) Cafer b. Muhammed b. Kuvluviye&rsquo;i Kumi tarafından kaleme alınan &ldquo;<b><i>Kamilu&rsquo;z - Ziyarat</i></b>&rdquo; adındaki kitaptır. Diğeri (hicri kamerinin 385 ve 460. Senelerde yaşayan) Şeyh-i Tusi tarafından kaleme alınan &ldquo;<b><i>Misbahu&rsquo;l - M&uuml;&ccedil;tehit</i></b>&rdquo; adındaki kitaptır. Bazı ilkeler ve kurallara g&ouml;re ibn-i Kuvleviye&rsquo;nin senedi muteber ve g&uuml;venilirdir. Ama &ldquo;Misbahu&rsquo;l - M&uuml;&ccedil;tehit&rdquo; kitabında zikredilen rivayetler hakkında ş&ouml;yle demek gerekir: Bu kitap bu ziyaret i&ccedil;in toplam iki senet zikretmiş. Bu iki rivayeti nakleden ravileri değerlendirirken hakkında s&ouml;ylenilecek şey &uuml;&ccedil; halet dışında değildir: Bu raviler ya g&uuml;venilir kimselerdir, ya bir merhalede g&uuml;venirlirliği a&ccedil;ık bir şekilde dile getirilmemiş ve g&uuml;venirliliği ispatlamış bir ravinin kenarında ismi zikredilmiş, ya ravinin g&uuml;venirliliği tesbit edecek karineler var olmaktadır. Bu nedenle ziyaret-i aşuranın senedinin sahih ve doğru ve hi&ccedil;bir sorununun olmadığını diyebiliriz. Rivayetin metnine de bazı işkaller yapılmıştır ki bu sitede detaylı bir şekilde bu işkallere cevap verilmiştir. Daha fazla bilgi edinmek i&ccedil;in cevabın detaylısını okuyunuz.</span></p>\r\n</div>\r\n','<p>\r\n	&ldquo;Ziyaret-i aşura&rdquo; İmam Bakır ve İmam Sadıktan (a.s.) nakledilerek bize ulaşmış. Bu nedenle senedinin muteber ve g&uuml;venilir olduğunu kabul g&ouml;r&uuml;lmesi gerekir. Bunun delilin yanı sıra başka bir delilde i&ccedil;eriğinin ve muhtevasının kuranın &ouml;ğretilerine ve diğer rivayetlerle tezat ve &ccedil;elişki i&ccedil;inde olmamasıdır. Eğer bu bağlamda tezat ve &ccedil;elişki i&ccedil;inde olmuş olsaydı muteber ve g&uuml;venilir hadisler sınıfından sayılamazdı. Aşağıdaki a&ccedil;ıklamalar bu her iki konuya da işaret etmektedir:</p>\r\n\r\n<p>\r\n	Bir: Ziyareti Aşura:</p>\r\n\r\n<p>\r\n	Bu ziyartnamenin asıl kaynağı iki kitaptır: Birincisi (hicri kamerinin 348. Senesinde vefat eden) Cafer b. Muhammed b. Kuvluviye&rsquo;i Kumi&rsquo;nin kaleme aldığı &ldquo;Kamilu&rsquo;z - Ziyarat&rdquo; adlı diğeri (hicri kamerinin 385 ve 460. Senelerde yaşayan) Şeyh-i Tusi&rsquo;nin kaleme aldığı &ldquo;Misbahu&rsquo;l - M&uuml;&ccedil;tehit&rdquo; kitabıdır. Bu esasa binaen ilkin &ldquo;Kamilu&rsquo;z - Ziyarat&rdquo; adlı kitaptaki senet silsilesini ve daha sonra &ldquo;Misbahu&rsquo;l - M&uuml;&ccedil;tehid&rdquo; adlı kitaptaki senet silsilesini k&acirc;mil bir şekilde incelemeye &ccedil;alışacağız:</p>\r\n\r\n<p>\r\n	1-1.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Cafer b. Muhammed b. Kuvluviye&rsquo;nin kaleme aldığı &ldquo;Kamilu&rsquo;z-Ziyarat&rdquo;:</p>\r\n\r\n<p>\r\n	İbn-i Kuvluviye ziyaret-i aşuranın sevabı hakkında ş&ouml;yle yazıyor:</p>\r\n\r\n<p>\r\n	Hakim b. Davut ve başkaları Muhammet b. Musa el - Hemedaniden, Hemedani Muhammed b. Halit-i et - Tayalisiden, Tayalisi Seyf b. &Ouml;meyre ve Salih b. Ubeyde&rsquo;den, b&uuml;t&uuml;n bunlar dan Alkeme b. Muhammed el - Hadremi ve Muhammed b. İsmail&rsquo;den, Muhammed b. İsmail Salih b. Ukbe&rsquo;den, Salih bini Ukbe de Malik b. El-C&uuml;heyni&rsquo;den, C&uuml;heyni imam Caferin (a.s.) babası olan Muhammed Bakır&rsquo;dan (a.s.) naklederek ş&ouml;yle buyurdu: &ldquo;Kim muharrem ayının aşura g&uuml;n&uuml;nde Hz. H&uuml;seyin&rsquo;i (a.s.) ziyaret ederse&hellip;</p>\r\n\r\n<p>\r\n	Sonra ziyareti aşuranın senedi hakkında ş&ouml;yle diyor:&nbsp; Salih b. Ukbe el-Cehnii ve Seyf b. &Ouml;meyre diyor Alkeme b. Muhammed el-Hadremi diyor ben Ebu Cafer&rsquo;e (a.s.) s&ouml;yledim: bana bir dua &ouml;ğret onu bu g&uuml;nde okuyayım&hellip;&rdquo;</p>\r\n\r\n<p>\r\n	Alkeme b. Hadremi diyor: Ebu Czfere (a.s.) arz ettim: Bana bir dua &ouml;ğret her ne zaman bu g&uuml;nde o hazrete yaklaştığımda onu okuyayım ve bir dua bana &ouml;ğret o Hazreti yakından ziyaret edemezsem uzak şehirlerden damlara &ccedil;ıkıp o hazrete bulunduğum yerden selamlayarak oradan o duayı okuyayım.</p>\r\n\r\n<p>\r\n	Hazreti (Bakır) ş&ouml;yle buyurdu: &ldquo;Ey Alkeme! O hazrete işaret ile selam verdikten ve iki rek&acirc;t namaz kıldıktan&hellip; sonra aşura g&uuml;n&uuml;nde Ebu Abdullah el-H&uuml;seyin&rsquo;in (a.s.) ziyareti hakkında ş&ouml;yle de: Ey Eba Abdullah sana selam olsun, sana selam olsun ey Allah Resul&uuml;n&uuml;n oğlu, selam sana olsun ey Allahın şe&ccedil;kini ve Allahın se&ccedil;tiği kişinin se&ccedil;ilmişinin oğlu. Selam sana olsun ey m&uuml;minlerin emiri ve t&uuml;m halifelerin &uuml;st&uuml;n&uuml; olanının oğlu, sana selam olsun ey &acirc;lemdeki kadınlarının &uuml;st&uuml;n&uuml; olan Fatime&rsquo;nin oğlu&hellip;[1]</p>\r\n\r\n<p>\r\n	Rivayetin başı iki kişinin vasıtasıyla Yani Alkeme b. Muhammed Hadremi ve Malik b. A&rsquo;yen-i Ceheni ile masuma kavuşuyor. Her iki tarikte (yol) Salih b. Akebe onlardan nakletmiştir. Ancak birisinde Seyf b. Umeyre birliktedir ve diğerinde ise tek başınadır. Rivayetin sonunu ise Salih b. Ukbe ve Seyf b. Umeyre, Alkeme b. Hadremiden o da İmam Bakırdan (a.s.) nakletmiştir. Netice itibariyle rivayet &uuml;&ccedil; senet ile nakledilmiştir.</p>\r\n\r\n<p>\r\n	a)&nbsp;&nbsp; Hakim b. Davut b. Hakim ve başkaları Muhammed b. Musa el-Hemedani&rsquo;den, Hemedani de Muhammed b. Halit et-Teyalisi&rsquo;den, Teyalisi Salih b. Seyf b. &Ouml;meyre&rsquo;den ve &Ouml;meyre de Alkeme b. Muhammed el-Hadremi&rsquo;den.</p>\r\n\r\n<p>\r\n	b)&nbsp;&nbsp; Hakim b. Davut b. Hakim ve başkaları Muhammed b. Musa el-Hemedani&rsquo;den, Hemedani Muhammed b. Halit et-Teyalisi&rsquo;den, Teyalisi de Salih b. Seyf b. &Ouml;meyre&rsquo;den ve &Ouml;meyre de Alkeme b. Muhammed el-Hadremiden.</p>\r\n\r\n<p>\r\n	c)&nbsp;&nbsp; Muhammed b. İsmail Salik b. Ukbe&rsquo;den, Ukbe Malik b. El-Ceheni&rsquo;den, Ceheni Ebu Cafer hz. Bakırdan (a.s.).</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil;&uuml;nc&uuml; senette iki ihtimal var olmaktadır: Biricisi: İbni Kuvleviye &ldquo;ziyareti aşurayı&rdquo; Muhammed b. İsmail&rsquo;in kitabından nakletmiş olmasıdır. Şeyhi Tusi&rsquo;nin ondan naklettiği gibi. Bu durumda daha sonra anlatılacağı &uuml;zere rivayet Muhammed b. İsmail&rsquo;e ve ondan sonra Salih b. Ubade&rsquo;ye kadar doğru olacaktır. İkincisi: Muhammed b. İsmail de Muhammed b. Halit et-Tayalisi&rsquo;ye atıf edilirse senet ş&ouml;yle olacaktır:</p>\r\n\r\n<p>\r\n	Hekim b. Davut, Muhammet b. Musa el-Hemedani, Muhammed b. Halit, et-Tayalisi, Muhammed b. İsmail b. Bezii, Salih b. Ukbe, Malik el-Ceheni.</p>\r\n\r\n<p>\r\n	Elbette bu ihtimal &ccedil;ok uzaktır. Zira şu ihtimal daha g&uuml;&ccedil;l&uuml;d&uuml;r ki Muhammed b. İsmail&rsquo;in kitabı o zamanda tanınmış ve şeyh Tusi ile ibni Kuvleviye; her ikisi &ldquo;ziyareti aşurayı&rdquo; bu kitaptan nakletmişlerdir.</p>\r\n\r\n<p>\r\n	İbn-i Kuvlevi&rsquo;ye İle Alakalı Senedin İncelenmesi:</p>\r\n\r\n<p>\r\n	İbni Kuvlevi&rsquo;ye kendi kitabının Mukaddimesinde ş&ouml;yle yazıyor: Benim Ehlibeyt (a.s.s.) tarafından &ldquo;ziyaret aşura&rdquo; ve diğer konular ile alakalı var olan t&uuml;m rivayetlere ihatam yoktur. Ama bu kitapta getirdiğim her ne varsa g&uuml;venilir ve bizim ashaplarımızdan nakledilmiştir. Konumu me&ccedil;hul ve imamların rivayetleri bağlamında tanınmamış ve hadis ve ilimde meşhur olmayan kimselerden hi&ccedil;bir rivayet nakletmemişim.[2]</p>\r\n\r\n<p>\r\n	Şeyh Hur Amuli Ali b. İbrahimin tefsirindeki ravilerin g&uuml;venir olmaları hakkında şahitlik yaptıktan sonra &ldquo;Kamiluz-ziyarat&rdquo; ın ravileri hakkında ş&ouml;yle diyor: Hakeza Cafer b. Muhammed b. Kuvleviye de &ldquo;Kamilu&rsquo;z-ziyaret&rdquo;in ravilerinin g&uuml;venirliliği hakkında şahitlik vermiş. Onun &ldquo;Kamilu&rsquo;z-ziyaret&rdquo;in &ouml;ns&uuml;z&uuml;nde yaptığı a&ccedil;ıklama, Ali b. İbrahimin s&ouml;ylediklerine oranla daha net ve a&ccedil;ıktır.[3]</p>\r\n\r\n<p>\r\n	Elbette bazı b&uuml;y&uuml;k şahsiyetler şu mebnayı kabul etmişlerdir ki bu ibareler sadece ilk vasıtayı g&uuml;venilir kılıyor. Yani ibni Kuvleviyenin vasıtasız olarak kendisinden naklettiği kişinin g&uuml;venirliğini sağlıyor.[4] Bu mebna Ayetullah Huyi&rsquo;nin &ldquo;en-nihayede&rdquo; kabul ettiği mebnadır.[5] Elbette daha &ouml;nceki yazmış olduğu yazılarda ş&ouml;yle gelmiştir: Bu ibareler a&ccedil;ık bir şekilde şuna delalet etmektedir ki ibni Kuvleviye masumlardan (a.s.) hi&ccedil;bir rivayet nakletmemiştir. Nakletmiş ise bizim ashaplarımızdan g&uuml;venilir (muvssak) kimselerden nakletmiştir.[6] Bu durumla birlikte bu hadisin ravilerine bir g&ouml;z atmak l&uuml;tuftan yoksul değildir.</p>\r\n\r\n<p>\r\n	Hekim Bin-i Davut Bin-i Hekim:</p>\r\n\r\n<p>\r\n	Eğer rical (ravilerin biyografisini inceyen)</p>\r\n','Bu ziyartnanemenin asıl kaynağı iki kitaptır: Birincisi (hicri kamerinin 348. Senesinde vefat eden) Cafer b. Muhammed b. Kuvluviye&rsquo;i Kumi tarafından kaleme alınan &ldquo;Kamilu&rsquo;z - Ziyarat&rdquo; adındaki kitaptır. Diğeri (hicri kamerinin 385 ve 460. Senelerde yaşayan) Şeyh-i Tusi tarafından kaleme alınan &ldquo;Misbahu&rsquo;l - M&uuml;&ccedil;tehit&rdquo; adındaki kitaptır. Bazı ilkeler ve kurallara g&ouml;re ibn-i Kuvleviye&rsquo;nin senedi muteber ve g&uuml;venilirdir. Ama &ldquo;Misbahu&rsquo;l - M&uuml;&ccedil;tehit&rdquo; kitabında zikredilen rivayetler hakkında ş&ouml;yle demek gerekir: Bu kitap bu ziyaret i&ccedil;in toplam iki senet zikretmiş. Bu iki rivayeti nakleden ravileri değerlendirirken hakkında s&ouml;ylenilecek şey &uuml;&ccedil; halet dışında değildir: Bu raviler ya g&uuml;venilir kimselerdir, ya bir merhalede g&uuml;venirlirliği a&ccedil;ık bir şekilde dile getirilmemiş ve g&uuml;venirliliği ispatlamış bir ravinin kenarında ismi zikredilmiş, ya ravinin g&uuml;venirliliği tesbit edecek karineler var olmaktadır. Bu nedenle ziyaret-i aşuranın senedinin sahih ve doğru ve hi&ccedil;bir sorununun olmadığını diyebiliriz. Rivayetin metnine de bazı işkaller yapılmıştır ki bu sitede detaylı bir şekilde bu işkallere cevap verilmiştir. Daha fazla bilgi edinmek i&ccedil;in cevabın detaylısını okuyunuz.','&ldquo;Ziyaret-i aşura&rdquo; İmam Bakır ve İmam Sadıktan (a.s.) nakledilerek bize ulaşmış. Bu nedenle senedinin muteber ve g&uuml;venilir olduğunu kabul g&ouml;r&uuml;lmesi gerekir. Bunun delilin yanı sıra başka bir delilde i&ccedil;eriğinin ve muhtevasının kuranın &ouml;ğretilerine ve diğer rivayetlerle tezat ve &ccedil;elişki i&ccedil;inde olmamasıdır. Eğer bu bağlamda tezat ve &ccedil;elişki i&ccedil;inde olmuş olsaydı muteber ve g&uuml;venilir hadisler sınıfından sayılamazdı. Aşağıdaki a&ccedil;ıklamalar bu her iki konuya da işaret etmektedir:\r\n\r\n\r\n	Bir: Ziyareti Aşura:\r\n\r\n\r\n	Bu ziyartnamenin asıl kaynağı iki kitaptır: Birincisi (hicri kamerinin 348. Senesinde vefat eden) Cafer b. Muhammed b. Kuvluviye&rsquo;i Kumi&rsquo;nin kaleme aldığı &ldquo;Kamilu&rsquo;z - Ziyarat&rdquo; adlı diğeri (hicri kamerinin 385 ve 460. Senelerde yaşayan) Şeyh-i Tusi&rsquo;nin kaleme aldığı &ldquo;Misbahu&rsquo;l - M&uuml;&ccedil;tehit&rdquo; kitabıdır. Bu esasa binaen ilkin &ldquo;Kamilu&rsquo;z - Ziyarat&rdquo; adlı kitaptaki senet silsilesini ve daha sonra &ldquo;Misbahu&rsquo;l - M&uuml;&ccedil;tehid&rdquo; adlı kitaptaki senet silsilesini k&acirc;mil bir şekilde incelemeye &ccedil;alışacağız:\r\n\r\n\r\n	1-1.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Cafer b. Muhammed b. Kuvluviye&rsquo;nin kaleme aldığı &ldquo;Kamilu&rsquo;z-Ziyarat&rdquo;:\r\n\r\n\r\n	İbn-i Kuvluviye ziyaret-i aşuranın sevabı hakkında ş&ouml;yle yazıyor:\r\n\r\n\r\n	Hakim b. Davut ve başkaları Muhammet b. Musa el - Hemedaniden, Hemedani Muhammed b. Halit-i et - Tayalisiden, Tayalisi Seyf b. &Ouml;meyre ve Salih b. Ubeyde&rsquo;den, b&uuml;t&uuml;n bunlar dan Alkeme b. Muhammed el - Hadremi ve Muhammed b. İsmail&rsquo;den, Muhammed b. İsmail Salih b. Ukbe&rsquo;den, Salih bini Ukbe de Malik b. El-C&uuml;heyni&rsquo;den, C&uuml;heyni imam Caferin (a.s.) babası olan Muhammed Bakır&rsquo;dan (a.s.) naklederek ş&ouml;yle buyurdu: &ldquo;Kim muharrem ayının aşura g&uuml;n&uuml;nde Hz. H&uuml;seyin&rsquo;i (a.s.) ziyaret ederse&hellip;\r\n\r\n\r\n	Sonra ziyareti aşuranın senedi hakkında ş&ouml;yle diyor:&nbsp; Salih b. Ukbe el-Cehnii ve Seyf b. &Ouml;meyre diyor Alkeme b. Muhammed el-Hadremi diyor ben Ebu Cafer&rsquo;e (a.s.) s&ouml;yledim: bana bir dua &ouml;ğret onu bu g&uuml;nde okuyayım&hellip;&rdquo;\r\n\r\n\r\n	Alkeme b. Hadremi diyor: Ebu Czfere (a.s.) arz ettim: Bana bir dua &ouml;ğret her ne zaman bu g&uuml;nde o hazrete yaklaştığımda onu okuyayım ve bir dua bana &ouml;ğret o Hazreti yakından ziyaret edemezsem uzak şehirlerden damlara &ccedil;ıkıp o hazrete bulunduğum yerden selamlayarak oradan o duayı okuyayım.\r\n\r\n\r\n	Hazreti (Bakır) ş&ouml;yle buyurdu: &ldquo;Ey Alkeme! O hazrete işaret ile selam verdikten ve iki rek&acirc;t namaz kıldıktan&hellip; sonra aşura g&uuml;n&uuml;nde Ebu Abdullah el-H&uuml;seyin&rsquo;in (a.s.) ziyareti hakkında ş&ouml;yle de: Ey Eba Abdullah sana selam olsun, sana selam olsun ey Allah Resul&uuml;n&uuml;n oğlu, selam sana olsun ey Allahın şe&ccedil;kini ve Allahın se&ccedil;tiği kişinin se&ccedil;ilmişinin oğlu. Selam sana olsun ey m&uuml;minlerin emiri ve t&uuml;m halifelerin &uuml;st&uuml;n&uuml; olanının oğlu, sana selam olsun ey &acirc;lemdeki kadınlarının &uuml;st&uuml;n&uuml; olan Fatime&rsquo;nin oğlu&hellip;[1]\r\n\r\n\r\n	Rivayetin başı iki kişinin vasıtasıyla Yani Alkeme b. Muhammed Hadremi ve Malik b. A&rsquo;yen-i Ceheni ile masuma kavuşuyor. Her iki tarikte (yol) Salih b. Akebe onlardan nakletmiştir. Ancak birisinde Seyf b. Umeyre birliktedir ve diğerinde ise tek başınadır. Rivayetin sonunu ise Salih b. Ukbe ve Seyf b. Umeyre, Alkeme b. Hadremiden o da İmam Bakırdan (a.s.) nakletmiştir. Netice itibariyle rivayet &uuml;&ccedil; senet ile nakledilmiştir.\r\n\r\n\r\n	a)&nbsp;&nbsp; Hakim b. Davut b. Hakim ve başkaları Muhammed b. Musa el-Hemedani&rsquo;den, Hemedani de Muhammed b. Halit et-Teyalisi&rsquo;den, Teyalisi Salih b. Seyf b. &Ouml;meyre&rsquo;den ve &Ouml;meyre de Alkeme b. Muhammed el-Hadremi&rsquo;den.\r\n\r\n\r\n	b)&nbsp;&nbsp; Hakim b. Davut b. Hakim ve başkaları Muhammed b. Musa el-Hemedani&rsquo;den, Hemedani Muhammed b. Halit et-Teyalisi&rsquo;den, Teyalisi de Salih b. Seyf b. &Ouml;meyre&rsquo;den ve &Ouml;meyre de Alkeme b. Muhammed el-Hadremiden.\r\n\r\n\r\n	c)&nbsp;&nbsp; Muhammed b. İsmail Salik b. Ukbe&rsquo;den, Ukbe Malik b. El-Ceheni&rsquo;den, Ceheni Ebu Cafer hz. Bakırdan (a.s.).\r\n\r\n\r\n	&Uuml;&ccedil;&uuml;nc&uuml; senette iki ihtimal var olmaktadır: Biricisi: İbni Kuvleviye &ldquo;ziyareti aşurayı&rdquo; Muhammed b. İsmail&rsquo;in kitabından nakletmiş olmasıdır. Şeyhi Tusi&rsquo;nin ondan naklettiği gibi. Bu durumda daha sonra anlatılacağı &uuml;zere rivayet Muhammed b. İsmail&rsquo;e ve ondan sonra Salih b. Ubade&rsquo;ye kadar doğru olacaktır. İkincisi: Muhammed b. İsmail de Muhammed b. Halit et-Tayalisi&rsquo;ye atıf edilirse senet ş&ouml;yle olacaktır:\r\n\r\n\r\n	Hekim b. Davut, Muhammet b. Musa el-Hemedani, Muhammed b. Halit, et-Tayalisi, Muhammed b. İsmail b. Bezii, Salih b. Ukbe, Malik el-Ceheni.\r\n\r\n\r\n	Elbette bu ihtimal &ccedil;ok uzaktır. Zira şu ihtimal daha g&uuml;&ccedil;l&uuml;d&uuml;r ki Muhammed b. İsmail&rsquo;in kitabı o zamanda tanınmış ve şeyh Tusi ile ibni Kuvleviye; her ikisi &ldquo;ziyareti aşurayı&rdquo; bu kitaptan nakletmişlerdir.\r\n\r\n\r\n	İbn-i Kuvlevi&rsquo;ye İle Alakalı Senedin İncelenmesi:\r\n\r\n\r\n	İbni Kuvlevi&rsquo;ye kendi kitabının Mukaddimesinde ş&ouml;yle yazıyor: Benim Ehlibeyt (a.s.s.) tarafından &ldquo;ziyaret aşura&rdquo; ve diğer konular ile alakalı var olan t&uuml;m rivayetlere ihatam yoktur. Ama bu kitapta getirdiğim her ne varsa g&uuml;venilir ve bizim ashaplarımızdan nakledilmiştir. Konumu me&ccedil;hul ve imamların rivayetleri bağlamında tanınmamış ve hadis ve ilimde meşhur olmayan kimselerden hi&ccedil;bir rivayet nakletmemişim.[2]\r\n\r\n\r\n	Şeyh Hur Amuli Ali b. İbrahimin tefsirindeki ravilerin g&uuml;venir olmaları hakkında şahitlik yaptıktan sonra &ldquo;Kamiluz-ziyarat&rdquo; ın ravileri hakkında ş&ouml;yle diyor: Hakeza Cafer b. Muhammed b. Kuvleviye de &ldquo;Kamilu&rsquo;z-ziyaret&rdquo;in ravilerinin g&uuml;venirliliği hakkında şahitlik vermiş. Onun &ldquo;Kamilu&rsquo;z-ziyaret&rdquo;in &ouml;ns&uuml;z&uuml;nde yaptığı a&ccedil;ıklama, Ali b. İbrahimin s&ouml;ylediklerine oranla daha net ve a&ccedil;ıktır.[3]\r\n\r\n\r\n	Elbette bazı b&uuml;y&uuml;k şahsiyetler şu mebnayı kabul etmişlerdir ki bu ibareler sadece ilk vasıtayı g&uuml;venilir kılıyor. Yani ibni Kuvleviyenin vasıtasız olarak kendisinden naklettiği kişinin g&uuml;venirliğini sağlıyor.[4] Bu mebna Ayetullah Huyi&rsquo;nin &ldquo;en-nihayede&rdquo; kabul ettiği mebnadır.[5] Elbette daha &ouml;nceki yazmış olduğu yazılarda ş&ouml;yle gelmiştir: Bu ibareler a&ccedil;ık bir şekilde şuna delalet etmektedir ki ibni Kuvleviye masumlardan (a.s.) hi&ccedil;bir rivayet nakletmemiştir. Nakletmiş ise bizim ashaplarımızdan g&uuml;venilir (muvssak) kimselerden nakletmiştir.[6] Bu durumla birlikte bu hadisin ravilerine bir g&ouml;z atmak l&uuml;tuftan yoksul değildir.\r\n\r\n\r\n	Hekim Bin-i Davut Bin-i Hekim:\r\n\r\n\r\n	Eğer rical (ravilerin biyografisini inceyen)'),(625,'tr620','<p>\r\n	&ldquo;Dem&rsquo;u&rsquo;s-sucum&rdquo; kitabı (mefatihul-cinan&rdquo;adlı dua kitabın sahibi olan Hac Şeyh Abbas Kumi&rsquo;nin &ldquo;Nefesul-Humu&rsquo;mun fi makteli Seyyidinal-H&uuml;syeyin el- Mazlum (a.s.)&rdquo; adında yazmış olduğu kitabın terc&uuml;mesidir. Kum&rsquo;da M&uuml;esesei İntişarat-i Hicret, tarafından 1386 hicri şemsi tarihinde basılmıştır. Şe&rsquo;arani bu eseri Fars&ccedil;aya &ccedil;evirmiş ve bazı kısalar, n&uuml;kteler ve konuları dip not şeklinde ilave etmiştir. Soru konusu olan şiirde ilave edilen konulardan bir bir konudur. Bu şiiri adı ge&ccedil;en kitabın 196. Sayfasının dip notunda yazmış. Biz burada şiirin tamamını dip notta ve terc&uuml;mesin metinde zikrediyoruz.</p>\r\n\r\n<p>\r\n	Taclarını attılar yere t&uuml;m şahlar</p>\r\n\r\n<p>\r\n	Cihan-i aşk şahının başı olsun okların zineti diye</p>\r\n\r\n<p>\r\n	Hi&ccedil; kimse dostun hatırası i&ccedil;in baş eğmedi sen hari&ccedil;</p>\r\n\r\n<p>\r\n	Ki onu y&uuml;kseldi aşk oklarının başlarında</p>\r\n\r\n<p>\r\n	Mekan olmayandan bir lahze olsun bile ge&ccedil;ti Buraksız</p>\r\n\r\n<p>\r\n	Bu mustafavi aşk asımanına doğru gitti</p>\r\n\r\n<p>\r\n	Şah-i cihan aşk ki cananaş ezelden elestu s&ouml;yledi</p>\r\n\r\n<p>\r\n	Canı aşk feda olsun sana ey cihan-i h&uuml;sn</p>\r\n\r\n<p>\r\n	Sen benim i&ccedil;in &ouml;ld&uuml;r&uuml;ld&uuml;n ben de senin kan bahasıyım.</p>\r\n\r\n<p>\r\n	Feda olsun sana kevn ve mekani aşk[1]<br />\r\n	------------</p>\r\n\r\n<p>\r\n	[1] &ldquo;Şahan heme bı hak f-kendend tacha</p>\r\n\r\n<p>\r\n	Ta zeyb neyze şud ser-i şah cihan-ı aşk</p>\r\n\r\n<p>\r\n	Ber pay-ı dost ser ne tevan sud cuz kesi</p>\r\n\r\n<p>\r\n	Kı ora bulend geşt ser ender sınan aşk</p>\r\n\r\n<p>\r\n	Ez la mekan guzeşt bı yek lehze bi Burak</p>\r\n\r\n<p>\r\n	İn mustefevi ki reft suy-i asıman aşk</p>\r\n\r\n<p>\r\n	Şah-i cihan aşk ki cananeş ez elestu</p>\r\n\r\n<p>\r\n	Guft ey cihani husn fedayı tu can aşk</p>\r\n\r\n<p>\r\n	Tu kuştey meni men hun behayı tu&rsquo;yem</p>\r\n\r\n<p>\r\n	Bada feday-ı tu kevn ve mekan-ı aşk&rdquo;</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','&ldquo;Dem&rsquo;u&rsquo;s-sucum&rdquo; kitabı (mefatihul-cinan&rdquo;adlı dua kitabın sahibi olan Hac Şeyh Abbas Kumi&rsquo;nin &ldquo;Nefesul-Humu&rsquo;mun fi makteli Seyyidinal-H&uuml;syeyin el- Mazlum (a.s.)&rdquo; adında yazmış olduğu kitabın terc&uuml;mesidir. Kum&rsquo;da M&uuml;esesei İntişarat-i Hicret, tarafından 1386 hicri şemsi tarihinde basılmıştır. Şe&rsquo;arani bu eseri Fars&ccedil;aya &ccedil;evirmiş ve bazı kısalar, n&uuml;kteler ve konuları dip not şeklinde ilave etmiştir. Soru konusu olan şiirde ilave edilen konulardan bir bir konudur. Bu şiiri adı ge&ccedil;en kitabın 196. Sayfasının dip notunda yazmış. Biz burada şiirin tamamını dip notta ve terc&uuml;mesin metinde zikrediyoruz.\r\n\r\n\r\n	Taclarını attılar yere t&uuml;m şahlar\r\n\r\n\r\n	Cihan-i aşk şahının başı olsun okların zineti diye\r\n\r\n\r\n	Hi&ccedil; kimse dostun hatırası i&ccedil;in baş eğmedi sen hari&ccedil;\r\n\r\n\r\n	Ki onu y&uuml;kseldi aşk oklarının başlarında\r\n\r\n\r\n	Mekan olmayandan bir lahze olsun bile ge&ccedil;ti Buraksız\r\n\r\n\r\n	Bu mustafavi aşk asımanına doğru gitti\r\n\r\n\r\n	Şah-i cihan aşk ki cananaş ezelden elestu s&ouml;yledi\r\n\r\n\r\n	Canı aşk feda olsun sana ey cihan-i h&uuml;sn\r\n\r\n\r\n	Sen benim i&ccedil;in &ouml;ld&uuml;r&uuml;ld&uuml;n ben de senin kan bahasıyım.\r\n\r\n\r\n	Feda olsun sana kevn ve mekani aşk[1]\r\n	------------\r\n\r\n\r\n	[1] &ldquo;Şahan heme bı hak f-kendend tacha\r\n\r\n\r\n	Ta zeyb neyze şud ser-i şah cihan-ı aşk\r\n\r\n\r\n	Ber pay-ı dost ser ne tevan sud cuz kesi\r\n\r\n\r\n	Kı ora bulend geşt ser ender sınan aşk\r\n\r\n\r\n	Ez la mekan guzeşt bı yek lehze bi Burak\r\n\r\n\r\n	İn mustefevi ki reft suy-i asıman aşk\r\n\r\n\r\n	Şah-i cihan aşk ki cananeş ez elestu\r\n\r\n\r\n	Guft ey cihani husn fedayı tu can aşk\r\n\r\n\r\n	Tu kuştey meni men hun behayı tu&rsquo;yem\r\n\r\n\r\n	Bada feday-ı tu kevn ve mekan-ı aşk&rdquo;','Bu sorunun ayrıntılı cevabı yoktur.'),(626,'tr619','<p>\r\n	&nbsp;İmam Humeyni (r.a) defalarca İmam H&uuml;seyin&rsquo;in (a.s) İslamı korumak i&ccedil;in yaptığı fedakarlığın &ouml;nemini dile getirmiş, adının ve hatırasının meclislerle, matemlerle vb. şekillerde yaşatılmasının Onun (a.s) yolunun s&uuml;rd&uuml;r&uuml;lmesinde ve sapmalarla m&uuml;cadele etmekte etkili olduğunu vurgulamıştır. &Ouml;rneğin bir konuşmasında ş&ouml;yle buyuruyordu: &lsquo;Bu aşura toplantısının ve alemdeki şehidlerin en b&uuml;y&uuml;ğ&uuml;ne matem d&uuml;zenlenmesinin o kadar &ccedil;ok bereketi var ki.&rsquo; [1]</p>\r\n\r\n<p>\r\n	&lsquo;İslami bereketlerin ayı, İslamı ayakta tutan aylar olan muharrem ve seferi Ehl-i Beyt&rsquo;in (a.s) musibetlerini anarak yaşatmalıyız. &Ccedil;&uuml;nk&uuml; bu mezhep şimdiye kadar Ehl-i Beyt&rsquo;in (a.s) musibetleri anıldığı i&ccedil;in ayakta kalmıştır... İslamı muharrem ve sefer yaşatmıştır; İslamı İmam H&uuml;seyin&rsquo;in fedakarlığı g&uuml;n&uuml;m&uuml;ze kadar getirmiştir.&rsquo; [2]</p>\r\n\r\n<p>\r\n	İmam Humeyni bu g&ouml;r&uuml;ş&uuml;n&uuml;n delilini &ccedil;eşitli konuşmalarında ortaya koymuştur. Bir yerde ş&ouml;yle buyuruyor: &lsquo;Aşura g&uuml;nlerinden, muharrem ve seferden ve m&uuml;barek aydan korkuyorlar. Bu meclisler halkı bir araya getirmiştir. Bir konuyla İslama hizmet edilmek istense, birisi bir konuyu g&uuml;ndem etmek istese bu konuşmacıların, hatiplerin, cuma ve cemaat imamlarının vesilesiyle onu bir anda baştan başa b&uuml;t&uuml;n &uuml;lkeye yayarlar. Halkın bu bayrağın altında toplanması, H&uuml;seyni bayrağın altında toplanması, (onların) organize edilmesine sebep olmaktalar. G&uuml;&ccedil;l&uuml; &uuml;lkeler kendi b&ouml;lgelerinde bir toplantı tertiplemek isteseler, g&uuml;nlerce faaliyet edilerek, bir s&uuml;r&uuml; para harcanarak, bir&ccedil;ok zahmet &ccedil;ekilerek bir şehirde bir grup -mesela- elli bin kişi, y&uuml;z bin kişi ancak toplanır, konuşmacıyı dinlemeye koyulurlar. Fakat g&ouml;r&uuml;yorsunuz ki bu yas meclisleri halkı birbirine bağlamış, birbirine kaynaştırmıştır. Bir mesele ortaya &ccedil;ıktığında bir şehirde değil t&uuml;m &uuml;lkede b&uuml;t&uuml;n halk sınıfları ve Hz. Seyyidi&rsquo;ş Ş&uuml;heda&rsquo;ya yas tutanlar bir araya gelirler ve bunun i&ccedil;in fazla zahmet &ccedil;ekmeye, tebliğ yapmaya ihtiya&ccedil; duyulmaz. Bir kelimeyle, halk onun Seyyidi&rsquo;ş Ş&uuml;heda&rsquo;nın ağzından &ccedil;ıktığını bildiği an&nbsp; bir araya gelir. Bazı Masum İmamlar (a.s) -belkide İmam Bakır (a.s) idi, şu anda tam olarak aklımda değil- buyuruyor: &lsquo;Mina&rsquo;da bir ağıt okuyucu getirin benim i&ccedil;in ağlasın ve ve yas tutsun.&rsquo; İmam Bakır&rsquo;ın (a.s) buna ihtiyacı yoktu, Onun şahsına bir faydası yoktu. Ama onun siyasi y&ouml;n&uuml;ne bakın. D&uuml;nyanın her tarafından Mina&rsquo;ya gelenlere bir kişi veya birileri oturup İmam Bakır i&ccedil;in ağıt okusunlar ve muhaliflerinin kendisine yaptıkları cinayetleri ve -&ouml;rneğin- Onu şehid ettiklerini anlatsınlar ve bu mesele b&uuml;t&uuml;n d&uuml;nyada yankı uyandırsın.</p>\r\n\r\n<p>\r\n	Batı hayranları belkide bize &lsquo;Ağlayan Millet&rsquo; diyorlar, (veya) bizden olanların mantıkları bir damla g&ouml;z yaşına verilecek onca sevabı kavramayabilir. Bir yas meclisinin o kadar &ccedil;ok sevabı var ki (onlar bunu) hazmedemezler, dualar i&ccedil;in s&ouml;ylenenleri hazmedemezler. İki satır duaya verilecek sevapları anlayamazlar. Bunu anlayıp hazmedemezler. Bu duaların siyasi y&ouml;nlerini, bu Allah&rsquo;a y&ouml;nelmeyi ve halkın bir noktaya y&ouml;nelmesi, (işte) budur, budur bir milleti bir İslami maksat i&ccedil;in hazırlayan. Yas meclisi Seyyidi&rsquo;ş Ş&uuml;heda&rsquo;ya ağlamak ve sevap almak i&ccedil;in değildir -tabi bu da var ve uhrevi sevaplar nasip eder- ama &ouml;nemli olan onun siyasi y&ouml;n&uuml;d&uuml;r. İmamlarımız onun planını sonuna kadar devam etsin daha baştan diye yapmışlardır. O plan ise (halkın) bir bayrak altında, bir d&uuml;ş&uuml;nce altında toplanmalarıdır. Ve hi&ccedil; bir şey, Hz. Seyyidi&rsquo;ş Ş&uuml;heda&rsquo;nın yasının bırakacağı etkiyi bırakmaz...&rsquo;</p>\r\n\r\n<p>\r\n	&lsquo;Zannetmeyin ki bu matem meclisleri ve bu sinezen desteleri ve nevhalar olmasaydı 15 Hordad meydana gelirdi. Seyyidi&rsquo;ş Ş&uuml;heda&rsquo;nın kanının g&uuml;c&uuml; dışında hi&ccedil; bir g&uuml;&ccedil; 15 Hordadı b&ouml;yle yapamazdı. Bu millete her y&ouml;nden yapılan h&uuml;cumlar ve b&uuml;t&uuml;n kudret sahiplerinin bunca entrikasını bu yas meclislerinin dışında hi&ccedil; bir şey etkisiz hale getiremezdi. Mazlumların efendisi i&ccedil;in ve mazlumiyeti ortaya koymak i&ccedil;in bu matem, yas ve ağıtlarda, Allah i&ccedil;in ve Onun rızası i&ccedil;in kendi canını, arkadaşlarını ve evlatlarını feda eden kimse gen&ccedil;leri &ouml;yle eğitmişki cephelere gidiyorlar ve şehadeti istiyorlar; şehid olmazlarsa &uuml;z&uuml;l&uuml;rler. &Ouml;yle anneler yetiştirmiş ki evlatlarını şehid verirken &lsquo;başka &ccedil;ocuklarımızda var&rsquo; diyorlar. Seyyidi&rsquo;ş-Ş&uuml;heda&rsquo;nın meclisleri, dua meclisleri, Kumeyl duası ve diğer dualar bu toplumu b&ouml;yle yetiştiriyor. İslam, temeli baştan atmıştır, &ouml;yleki bu fikir ve bu programla ilerlemektedir. Ger&ccedil;ekten anlasalar ve anlatsalar meselenenin ne olduğunu ve matemlerin ne i&ccedil;in olduğunu, ağlamanın neden bu kadar değer kazandığını ve Allah katında bu kadar değeri olduğunu, o zaman bize &lsquo;Ağlayan Millet&rsquo; değil, &lsquo;Hamasi Millet&rsquo; derler. Her şeyini Kerbela&rsquo;da kaybeden ve her şeye g&uuml;c&uuml; yeten bir iktidar d&ouml;neminde yaşayan Hz. Seccad&rsquo;ın (a.s) dualarının neler yaptığını bilseydiler bize &lsquo;Dualar ne i&ccedil;indir?&rsquo; demezler. Aydınlarımız bu meclislerin, bu duaların, bu zikirlerin ve bu musibet meclislerinin ne gibi siyasi ve toplumsal y&ouml;n&uuml; olduğunu bilseler &lsquo;Bu işi neden yapıyoruz?&rsquo; demezler. B&uuml;t&uuml;n aydınlar, batı hayranları ve b&uuml;t&uuml;n g&uuml;&ccedil; sahipleri toplansalar bir 15 Hordad &ccedil;ıkaramazlar. Herkes, buna g&uuml;c&uuml; yetenin bayrağı altında toplanmıştır...</p>\r\n\r\n<p>\r\n	Milletimiz bu meclislerin değerini bilmelidir. Bu meclisler milletleri canlı tutar. Aşura g&uuml;nlerinde &ccedil;ok ve daha &ccedil;ok, bu m&uuml;barek g&uuml;nlerin dışındaki diğer g&uuml;nlerde ise haftalar var. Ve hareketler b&ouml;yledir. Onlar bunların siyasi boyutunu anlasalar, milleti sevseler, &uuml;lkelerini sevseler o batı hayranları da bu meclisleri tertipler, matem tutarlar. Ben bu meclislerin daha &ccedil;ok ve daha iyi d&uuml;zenleneceğine inanıyorum. B&uuml;y&uuml;k hatiplerden sinezen okuyana kadar herkesin bunda etkisi var. Minberin yanında şiir okuyanla minberde konuşan hatip, her ikisininde bu meselede etkisi var; doğal etkisi var. Hatta bazıları belki ne yaptıklarının farkında değiller; (b&ouml;yleleri) &lsquo;Onlar akletmezler&rsquo; t&uuml;r&uuml;ndendirler...</p>\r\n\r\n<p>\r\n	Milletimizin bir anda inkılap yapması, onda hi&ccedil; bir yerde benzeri g&ouml;r&uuml;lmeyen bir infilak hasıl olması bizim nerdeyse bu mertebeye ulaştığımızı g&ouml;steriyor. Tamamen (dışa) bağımlı bir millet ve eski rejimin her şeyini kaybettiği, b&uuml;t&uuml;n insanlık şerefini kaybettiği ve her şeyimizi bağımlı yaptığı bir sırada birden bir infilak ger&ccedil;ekleşiyor ki bu infilak işte bu meclislerin bereketiyle ger&ccedil;ekleşiyordu. Bu meclisler b&uuml;t&uuml;n &uuml;lkeyi, b&uuml;t&uuml;n halkı bir araya getiriyordu; herkes bir noktaya bakıyordu. Bu meseleyi hatipler, cemaat ve cuma imamları benim bildiğimden daha fazlasını halka a&ccedil;ıklasınlar ki kimse ağlayan bir millet olduğumuzu zannetmesin. Biz bu ağlamalarla 2500 yıllık bir kudreti yıktık.&rsquo; [3]</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin&rsquo;e (a.s) matem tutmanın felsefesi hakkında daha fazla bilgi edinmek i&ccedil;in sitemizde yayımlanan şu sorularada bakabilirsiniz: 348 (Site:352) ve 11526 (Site: 11372).</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	------------</p>\r\n\r\n<p>\r\n	[1] -Sahife-i İmam, c.13, s.326, M&uuml;essese-i Tanzim ve Neşr-i Asar-ı İmam Humeyni, Tahran, 4. Baskı, H.Ş.1386</p>\r\n\r\n<p>\r\n	[2] -a.g.e, c.15, s.330</p>\r\n\r\n<p>\r\n	[3] -a.g.e, c.16, s.344-348</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','&nbsp;İmam Humeyni (r.a) defalarca İmam H&uuml;seyin&rsquo;in (a.s) İslamı korumak i&ccedil;in yaptığı fedakarlığın &ouml;nemini dile getirmiş, adının ve hatırasının meclislerle, matemlerle vb. şekillerde yaşatılmasının Onun (a.s) yolunun s&uuml;rd&uuml;r&uuml;lmesinde ve sapmalarla m&uuml;cadele etmekte etkili olduğunu vurgulamıştır. &Ouml;rneğin bir konuşmasında ş&ouml;yle buyuruyordu: &lsquo;Bu aşura toplantısının ve alemdeki şehidlerin en b&uuml;y&uuml;ğ&uuml;ne matem d&uuml;zenlenmesinin o kadar &ccedil;ok bereketi var ki.&rsquo; [1]\r\n\r\n\r\n	&lsquo;İslami bereketlerin ayı, İslamı ayakta tutan aylar olan muharrem ve seferi Ehl-i Beyt&rsquo;in (a.s) musibetlerini anarak yaşatmalıyız. &Ccedil;&uuml;nk&uuml; bu mezhep şimdiye kadar Ehl-i Beyt&rsquo;in (a.s) musibetleri anıldığı i&ccedil;in ayakta kalmıştır... İslamı muharrem ve sefer yaşatmıştır; İslamı İmam H&uuml;seyin&rsquo;in fedakarlığı g&uuml;n&uuml;m&uuml;ze kadar getirmiştir.&rsquo; [2]\r\n\r\n\r\n	İmam Humeyni bu g&ouml;r&uuml;ş&uuml;n&uuml;n delilini &ccedil;eşitli konuşmalarında ortaya koymuştur. Bir yerde ş&ouml;yle buyuruyor: &lsquo;Aşura g&uuml;nlerinden, muharrem ve seferden ve m&uuml;barek aydan korkuyorlar. Bu meclisler halkı bir araya getirmiştir. Bir konuyla İslama hizmet edilmek istense, birisi bir konuyu g&uuml;ndem etmek istese bu konuşmacıların, hatiplerin, cuma ve cemaat imamlarının vesilesiyle onu bir anda baştan başa b&uuml;t&uuml;n &uuml;lkeye yayarlar. Halkın bu bayrağın altında toplanması, H&uuml;seyni bayrağın altında toplanması, (onların) organize edilmesine sebep olmaktalar. G&uuml;&ccedil;l&uuml; &uuml;lkeler kendi b&ouml;lgelerinde bir toplantı tertiplemek isteseler, g&uuml;nlerce faaliyet edilerek, bir s&uuml;r&uuml; para harcanarak, bir&ccedil;ok zahmet &ccedil;ekilerek bir şehirde bir grup -mesela- elli bin kişi, y&uuml;z bin kişi ancak toplanır, konuşmacıyı dinlemeye koyulurlar. Fakat g&ouml;r&uuml;yorsunuz ki bu yas meclisleri halkı birbirine bağlamış, birbirine kaynaştırmıştır. Bir mesele ortaya &ccedil;ıktığında bir şehirde değil t&uuml;m &uuml;lkede b&uuml;t&uuml;n halk sınıfları ve Hz. Seyyidi&rsquo;ş Ş&uuml;heda&rsquo;ya yas tutanlar bir araya gelirler ve bunun i&ccedil;in fazla zahmet &ccedil;ekmeye, tebliğ yapmaya ihtiya&ccedil; duyulmaz. Bir kelimeyle, halk onun Seyyidi&rsquo;ş Ş&uuml;heda&rsquo;nın ağzından &ccedil;ıktığını bildiği an&nbsp; bir araya gelir. Bazı Masum İmamlar (a.s) -belkide İmam Bakır (a.s) idi, şu anda tam olarak aklımda değil- buyuruyor: &lsquo;Mina&rsquo;da bir ağıt okuyucu getirin benim i&ccedil;in ağlasın ve ve yas tutsun.&rsquo; İmam Bakır&rsquo;ın (a.s) buna ihtiyacı yoktu, Onun şahsına bir faydası yoktu. Ama onun siyasi y&ouml;n&uuml;ne bakın. D&uuml;nyanın her tarafından Mina&rsquo;ya gelenlere bir kişi veya birileri oturup İmam Bakır i&ccedil;in ağıt okusunlar ve muhaliflerinin kendisine yaptıkları cinayetleri ve -&ouml;rneğin- Onu şehid ettiklerini anlatsınlar ve bu mesele b&uuml;t&uuml;n d&uuml;nyada yankı uyandırsın.\r\n\r\n\r\n	Batı hayranları belkide bize &lsquo;Ağlayan Millet&rsquo; diyorlar, (veya) bizden olanların mantıkları bir damla g&ouml;z yaşına verilecek onca sevabı kavramayabilir. Bir yas meclisinin o kadar &ccedil;ok sevabı var ki (onlar bunu) hazmedemezler, dualar i&ccedil;in s&ouml;ylenenleri hazmedemezler. İki satır duaya verilecek sevapları anlayamazlar. Bunu anlayıp hazmedemezler. Bu duaların siyasi y&ouml;nlerini, bu Allah&rsquo;a y&ouml;nelmeyi ve halkın bir noktaya y&ouml;nelmesi, (işte) budur, budur bir milleti bir İslami maksat i&ccedil;in hazırlayan. Yas meclisi Seyyidi&rsquo;ş Ş&uuml;heda&rsquo;ya ağlamak ve sevap almak i&ccedil;in değildir -tabi bu da var ve uhrevi sevaplar nasip eder- ama &ouml;nemli olan onun siyasi y&ouml;n&uuml;d&uuml;r. İmamlarımız onun planını sonuna kadar devam etsin daha baştan diye yapmışlardır. O plan ise (halkın) bir bayrak altında, bir d&uuml;ş&uuml;nce altında toplanmalarıdır. Ve hi&ccedil; bir şey, Hz. Seyyidi&rsquo;ş Ş&uuml;heda&rsquo;nın yasının bırakacağı etkiyi bırakmaz...&rsquo;\r\n\r\n\r\n	&lsquo;Zannetmeyin ki bu matem meclisleri ve bu sinezen desteleri ve nevhalar olmasaydı 15 Hordad meydana gelirdi. Seyyidi&rsquo;ş Ş&uuml;heda&rsquo;nın kanının g&uuml;c&uuml; dışında hi&ccedil; bir g&uuml;&ccedil; 15 Hordadı b&ouml;yle yapamazdı. Bu millete her y&ouml;nden yapılan h&uuml;cumlar ve b&uuml;t&uuml;n kudret sahiplerinin bunca entrikasını bu yas meclislerinin dışında hi&ccedil; bir şey etkisiz hale getiremezdi. Mazlumların efendisi i&ccedil;in ve mazlumiyeti ortaya koymak i&ccedil;in bu matem, yas ve ağıtlarda, Allah i&ccedil;in ve Onun rızası i&ccedil;in kendi canını, arkadaşlarını ve evlatlarını feda eden kimse gen&ccedil;leri &ouml;yle eğitmişki cephelere gidiyorlar ve şehadeti istiyorlar; şehid olmazlarsa &uuml;z&uuml;l&uuml;rler. &Ouml;yle anneler yetiştirmiş ki evlatlarını şehid verirken &lsquo;başka &ccedil;ocuklarımızda var&rsquo; diyorlar. Seyyidi&rsquo;ş-Ş&uuml;heda&rsquo;nın meclisleri, dua meclisleri, Kumeyl duası ve diğer dualar bu toplumu b&ouml;yle yetiştiriyor. İslam, temeli baştan atmıştır, &ouml;yleki bu fikir ve bu programla ilerlemektedir. Ger&ccedil;ekten anlasalar ve anlatsalar meselenenin ne olduğunu ve matemlerin ne i&ccedil;in olduğunu, ağlamanın neden bu kadar değer kazandığını ve Allah katında bu kadar değeri olduğunu, o zaman bize &lsquo;Ağlayan Millet&rsquo; değil, &lsquo;Hamasi Millet&rsquo; derler. Her şeyini Kerbela&rsquo;da kaybeden ve her şeye g&uuml;c&uuml; yeten bir iktidar d&ouml;neminde yaşayan Hz. Seccad&rsquo;ın (a.s) dualarının neler yaptığını bilseydiler bize &lsquo;Dualar ne i&ccedil;indir?&rsquo; demezler. Aydınlarımız bu meclislerin, bu duaların, bu zikirlerin ve bu musibet meclislerinin ne gibi siyasi ve toplumsal y&ouml;n&uuml; olduğunu bilseler &lsquo;Bu işi neden yapıyoruz?&rsquo; demezler. B&uuml;t&uuml;n aydınlar, batı hayranları ve b&uuml;t&uuml;n g&uuml;&ccedil; sahipleri toplansalar bir 15 Hordad &ccedil;ıkaramazlar. Herkes, buna g&uuml;c&uuml; yetenin bayrağı altında toplanmıştır...\r\n\r\n\r\n	Milletimiz bu meclislerin değerini bilmelidir. Bu meclisler milletleri canlı tutar. Aşura g&uuml;nlerinde &ccedil;ok ve daha &ccedil;ok, bu m&uuml;barek g&uuml;nlerin dışındaki diğer g&uuml;nlerde ise haftalar var. Ve hareketler b&ouml;yledir. Onlar bunların siyasi boyutunu anlasalar, milleti sevseler, &uuml;lkelerini sevseler o batı hayranları da bu meclisleri tertipler, matem tutarlar. Ben bu meclislerin daha &ccedil;ok ve daha iyi d&uuml;zenleneceğine inanıyorum. B&uuml;y&uuml;k hatiplerden sinezen okuyana kadar herkesin bunda etkisi var. Minberin yanında şiir okuyanla minberde konuşan hatip, her ikisininde bu meselede etkisi var; doğal etkisi var. Hatta bazıları belki ne yaptıklarının farkında değiller; (b&ouml;yleleri) &lsquo;Onlar akletmezler&rsquo; t&uuml;r&uuml;ndendirler...\r\n\r\n\r\n	Milletimizin bir anda inkılap yapması, onda hi&ccedil; bir yerde benzeri g&ouml;r&uuml;lmeyen bir infilak hasıl olması bizim nerdeyse bu mertebeye ulaştığımızı g&ouml;steriyor. Tamamen (dışa) bağımlı bir millet ve eski rejimin her şeyini kaybettiği, b&uuml;t&uuml;n insanlık şerefini kaybettiği ve her şeyimizi bağımlı yaptığı bir sırada birden bir infilak ger&ccedil;ekleşiyor ki bu infilak işte bu meclislerin bereketiyle ger&ccedil;ekleşiyordu. Bu meclisler b&uuml;t&uuml;n &uuml;lkeyi, b&uuml;t&uuml;n halkı bir araya getiriyordu; herkes bir noktaya bakıyordu. Bu meseleyi hatipler, cemaat ve cuma imamları benim bildiğimden daha fazlasını halka a&ccedil;ıklasınlar ki kimse ağlayan bir millet olduğumuzu zannetmesin. Biz bu ağlamalarla 2500 yıllık bir kudreti yıktık.&rsquo; [3]\r\n\r\n\r\n	İmam H&uuml;seyin&rsquo;e (a.s) matem tutmanın felsefesi hakkında daha fazla bilgi edinmek i&ccedil;in sitemizde yayımlanan şu sorularada bakabilirsiniz: 348 (Site:352) ve 11526 (Site: 11372).\r\n\r\n\r\n	&nbsp;\r\n	------------\r\n\r\n\r\n	[1] -Sahife-i İmam, c.13, s.326, M&uuml;essese-i Tanzim ve Neşr-i Asar-ı İmam Humeyni, Tahran, 4. Baskı, H.Ş.1386\r\n\r\n\r\n	[2] -a.g.e, c.15, s.330\r\n\r\n\r\n	[3] -a.g.e, c.16, s.344-348','Bu sorunun ayrıntılı cevabı yoktur.'),(627,'tr618','<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">1) Şii ve S&uuml;nni kaynaklardaki rivayetler, meleklerin nurdan yaratıldıkları hususunda her hangi bir ş&uuml;pheye yer bırakmamaktalar. Kimi Şii rivayetlerde başta melekler olmak &uuml;zere b&uuml;t&uuml;n varlıkların Peygamberimizin (s.a.a), Masum İmamların (a.s) nurlarından veya &ccedil;eşitli nurlardan yaratıldıklarına dair işaretler vardır. Yine Ehl-i S&uuml;nnetin kaynaklarında birinci halife vs. gibilerin peygamberin nurundan yaratıldığına dair hadisler gelmiştir. Şii ve S&uuml;nni kaynaklarda gelen bu gibi rivayetler onların t&uuml;m&uuml;n&uuml;n b&ouml;yle bir inanca sahip olduğunu g&ouml;stermez. Ancak Şii rivayet kaynaklarında &lsquo;Tiynet&rsquo; başlığı altında rivayetler var ki kolay kolay g&ouml;z ardı edilecek t&uuml;rden değildirler.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">2) Meleklerin İmam H&uuml;seyin&rsquo;e (a.s) ağlamaları ve ziyaret etmeleri konusunda gerek Şii kaynaklarda gelen rivayetler, gerekse S&uuml;nni kaynaklardaki benzer rivayetler bunun kesin ve ş&uuml;phe g&ouml;t&uuml;rmez konulardan olduğunu g&ouml;stermektedir. <span>&nbsp;</span><span>&nbsp;&nbsp;</span></span></p>\r\n','<p>\r\n	&nbsp;Alimler ve araştırmacıların her biri alemdeki yaratılış hakikatlerini anlamak i&ccedil;in &ccedil;eşitli yol ve metotlar izlerler. Ayet ve rivayetlerin zahirine bakmak, başka bir ifadeyle &lsquo;nakilcilik&rsquo; bu metotlardan biridir. Bu metodun yanı sıra alimler kendi fikri eğlimlerinin etkisinde de kalmışlardır. Akıl, felsefe ve irfan gibi d&uuml;ş&uuml;nce metotları bu eğilimlerdendir. Onlar rivayetleri tefsir edip onlardan istifade ederken mutlaka bu eğilimlerin etkisi altında kalırlar. Ş&ouml;yle ki, filozof, kelamcı, arif ve hadiscilerin kainatı tanıma metotlarında temel farklılıklar vardır. Bu farklılığın nedeni yukarıda da işaret edildiği gibi onların konuya farklı yollardan yaklaşmalarıdır. Bu y&uuml;zden &lsquo;yaratılış&rsquo; meselesi hakkında yapılan tefsir ve a&ccedil;ıklamalar hep değişik olmuştur. &Ouml;rneğin, bazı filozofların &ouml;ne s&uuml;rd&uuml;kleri &lsquo;on akıl&rsquo; ve bunların kainatın yaratılışı konusundaki dahli, aynı şekilde kimi muhaddislerin tevilci yaklaşımları bu t&uuml;rdendir. Dolayısıyla meleklerin nasıl yaratıldığı konusunu incelerken meseleye ciddi bir şekilde yaklaşmamız gerekir.</p>\r\n\r\n<p>\r\n	Ayrıca defalarca s&ouml;ylendiği gibi Şii ve S&uuml;nni kaynaklarda gelen rivayetlerin t&uuml;m&uuml;n&uuml;n sahih olduğuna dair bir delil yoktur. Rivayetlerin sahih olup olmadığını bilmek, alimlerin &lsquo;Rical&rsquo; ilminden faydalanmalarıyla m&uuml;mk&uuml;nd&uuml;r. Bu y&uuml;zden her iki mezhebin alimleri rivayetleri bu t&uuml;r inceleme esasına g&ouml;re &ccedil;eşitli kısımlara ayırmışlardır. Mesela Ehl-i S&uuml;nnet, rivayetleri, bazı hadis mecmualarında toplamış ve onlara &lsquo;Sihah&rsquo; adını vermiştir.<br />\r\n	S&uuml;nni ve Şii kaynaklarındaki bazı rivayetler, varlıklar yaratılmadan &ouml;nce Peygamberimizin nurunun yaratıldığını g&ouml;stermektedirler. [1] Ehl-i S&uuml;nnetin hadis kaynaklarında, Ebu Bekr&rsquo;in Peygamberin nurundan, ikinci halife, Aişe vs. gibilerin Ebu Bekr&rsquo;in nurundan yaratıldığına dair Resul-i Ekrem&rsquo;den hadisler nakledilmiştir. [2]</p>\r\n\r\n<p>\r\n	Şii kaynaklarında da meleklerin bazen Peygamberin ve İmamların nurundan, bazen de değişik nurlardan yaratıldığını belirten hadislerle karşılaşmaktayız. &lsquo;Tinet Rivayetler&rsquo;i diye bilinen bu t&uuml;r rivayetleri t&uuml;m&uuml;yle reddetmek olmaz. Onları dikkatlice incelemek gerekir.</p>\r\n\r\n<p>\r\n	Şii alimlerinin &ccedil;eşitli konularda nasıl bir inanca sahip olduklarını &ouml;ğrenmek i&ccedil;in onların yazdıkları kitaplara başvurmak gerekir. [3] Şii kaynaklardaki bir veya birka&ccedil; rivayete bakarak onların Şiinin t&uuml;m inancını oluşturduğunu d&uuml;ş&uuml;nmek sakıncalıdır. Zira Şii kitaplarının i&ccedil;inde de alimlerin &ccedil;eşitli nedenlerden dolayı doğruluğunu onaylamadığı rivayetler mevcuttur. Ayrıca bazı ahbar haberlerden yola &ccedil;ıkarak doğru bir inancın temelleri atılamaz. Belli bir ravinin meleklerin İmamların nurundan veya birinci halifenin Peygamberin nurundan yaratılması konusunda naklettiği bir veya birka&ccedil; rivayetle -ki başka ravilerin o rivayetler hakkında ş&uuml;pheleri vardır- Şii veya S&uuml;nni alimlerinin inancının bu y&ouml;nde olduğu s&ouml;ylenemez. B&ouml;yle g&ouml;r&uuml;şler, İslami mezheplerin Allah&rsquo;ın sıfatları, cismani veya ruhani mead vb. farklı bir&ccedil;ok yorum ve anlayışlarda olduğu gibi dinin kesin temelleriyle &ccedil;elişmediği s&uuml;rece insanın inancına zarar vermez.</p>\r\n\r\n<p>\r\n	Meleklerin İmam H&uuml;seyin&rsquo;e (a.s) ağlamaları ve Onu ziyaret etmeleri konusuna ge&ccedil;meden &ouml;nce birka&ccedil; noktanın a&ccedil;ıklığa kavuşturulması gerekir:</p>\r\n\r\n<p>\r\n	1. Meleklerin bazı kimseler i&ccedil;in ağlaması ve sevinmesi hakkında Şii ve S&uuml;nni kaynaklarda rivayetler mevcuttur. Biz, acaba bu iş nasıl oluyor [4] -meleklerde insanlar gibi ruhsal değişimler yaşarlar mı yani onlarda insanlar gibi &uuml;z&uuml;c&uuml; veya sevindirici olayları g&ouml;rd&uuml;klerinde ve duyduklarında &uuml;z&uuml;l&uuml;p sevinirler mi?- konusuna girmeden s&ouml;z konusu rivayetler hakkında konuşacağız. Bu mesele (meleklerin ağlaması), &ouml;nemli kişilere g&ouml;ğ&uuml;n veya yerin ağlaması, g&uuml;neşin tutulması ya da r&uuml;zgarın ağlaması İslam &ouml;ncesi edebiyatta da gelmiştir. Kur&rsquo;an-ı Kerim&rsquo;de bunlara değinmiştir. [5] Konuyla ilgili ayeti incelediğimizde şu sonuca varacağız ki kimi m&uuml;fessirler yerin ve g&ouml;ğ&uuml;n ağlamasının, insanların yery&uuml;z&uuml;nde, meleklerinde g&ouml;ky&uuml;z&uuml;nde ağlaması anlamına geldiğini s&ouml;yl&uuml;yorlar.</p>\r\n\r\n<p>\r\n	Ama İslam&rsquo;da bazı kimseler i&ccedil;in yerin ve g&ouml;ğ&uuml;n ağlama ve sevinme meselesi S&uuml;nni ve Şii rivayetlerde a&ccedil;ıkca gelmiştir. &nbsp;</p>\r\n\r\n<p>\r\n	Meselenin daha iyi anlaşılması i&ccedil;in her iki tarafında konuyla ilgili rivayetlerini aşağıda getiriyoruz.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Ehl-i S&uuml;nnet Kaynaklarındaki Rivayetler</p>\r\n\r\n<p>\r\n	1- Resul-i Ekrem (s.a.a) buyuruyor: &lsquo;M&uuml;min kimse -kendisine ağlayanı olmadığı halde- gurbette &ouml;l&uuml;rse yer ve g&ouml;k ona ağlarlar.&rsquo; [6]</p>\r\n\r\n<p>\r\n	Buna benzer bir rivayette yer ve g&ouml;k yerine melekler kelimesi ge&ccedil;miştir. [7]</p>\r\n\r\n<p>\r\n	2- Bir hadiste Hz. Adem (a.s) vefat ettiği zaman b&uuml;t&uuml;n yaratılmışların yedi g&uuml;n ona ağladıkları rivayet edilmiştir. [8]</p>\r\n\r\n<p>\r\n	3- Resulullah (s.a.a), ibadetin etkisiyle tamamen değişime uğrayıp ağlayan bir gen&ccedil;le konuştuktan sonra ona &lsquo;Ş&uuml;phesiz senin ağlamanla g&ouml;kte meleklerde ağladı.&rsquo; [9] diye buyurdu.</p>\r\n\r\n<p>\r\n	4- Bu alandaki &ouml;nemli rivayetlerden biri Allah Resul&uuml;n&uuml;n (s.a.a) m&uuml;cahidler hakkında buyurduğu şu hadisidir: &lsquo;Aileleri onlarla (m&uuml;cahidlerle) vedalaştığında evlerin duvarları onlar i&ccedil;in ağlarlar.&rsquo; [10]</p>\r\n\r\n<p>\r\n	5- Kurtubi, &lsquo;Onlara ne g&ouml;k ağladı, ne de yer...&rsquo; (Duhan/29) ayetini tefsir edeken ş&ouml;yle diyor: &lsquo;Yerin ve g&ouml;ğ&uuml;n ağlamasından maksadın yer ve g&ouml;k meleklerinin ağlaması ve kelamda bir kelimenin takdirde tutulmuş olduğu s&ouml;ylenmiştir. &Ouml;rneğin, &lsquo;Şehire sor&rsquo; (Yusuf/82) ayetinde m&uuml;fessirlerin &ccedil;oğu onda &lsquo;Halkına&rsquo; kelimesini takdirde tutmuşlardır.&rsquo; Sonra Allah Resul&uuml;nden (s.a.a) şu hadisi naklediyor: &lsquo;Her m&uuml;min i&ccedil;in g&ouml;kte iki kapı vardır. Birinden ona rızık nazil olur, diğerinden onun s&ouml;z ve amelleri gider. &Ouml;ld&uuml;ğ&uuml; zaman ona ağlarlar.&rsquo; Ardından M&uuml;cahid&rsquo;in &lsquo;G&ouml;k ve yer kırk g&uuml;n m&uuml;mine ağlarlar.&rsquo; dediğini nakletmiştir.</p>\r\n\r\n<p>\r\n	Ebu Yahya diyor ki: &lsquo;Onun bu s&ouml;z&uuml;ne &ccedil;ok şaşırdım.&rsquo; M&uuml;cahid dedi ki: &lsquo;Neden şaşırıyorsun? Yery&uuml;z&uuml; kendisini r&uuml;kusuyla abad eden kimseye neden ağlamasın? G&ouml;k kendisinde tesbihleri ve tekbirleri arılar gibi yankılanan kula neden ağlamasın?&rsquo; [11]</p>\r\n\r\n<p>\r\n	Meleklerin &ouml;nemli kişilere de ağladığına dair hadisler var. Mesela meleklerin birinci halifenin d&uuml;nyaya gelmesine, [12] ikinci halifenin iman getirmesine sevinmeleri [13] veya Saad b. Muaz&rsquo;ın ruhu i&ccedil;in sevinmeleri ve arşın onun i&ccedil;in titremesi gibi. [14]</p>\r\n\r\n<p>\r\n	Meleklerin nazil olmasıda konumuzun bir par&ccedil;asını oluşturmaktadır. S&ouml;z&uuml;n uzamaması i&ccedil;in birka&ccedil; &ouml;rnekle yetineceğiz.</p>\r\n\r\n<p>\r\n	Bedir&rsquo;de meleklerin M&uuml;sl&uuml;manlara yardım etmek i&ccedil;in nazil olmaları [15] veya Hanzala&rsquo;ya gus&uuml;l vermek ve Saad b. Muaz&rsquo;ın cenazesini teşyi&rsquo;i i&ccedil;in gelmeleri bunlardandır. [16]</p>\r\n\r\n<p>\r\n	Şimdiye kadar s&ouml;ylenenlerden daha &ouml;nemlisi g&ouml;ğ&uuml;n İmam H&uuml;seyin&rsquo;e (a.s) ağlaması hususunda bir&ccedil;ok Ehl-i S&uuml;nnet kaynağında, aralarında manaya zarar vermeyecek şekilde biraz farklılık olmasına rağmen nakledilen bir rivayetin olmasıdır.</p>\r\n\r\n<p>\r\n	O rivayet ve yukarıdaki rivayetlerden bazıları Şii kaynaklarında da Resul-i Ekrem&rsquo;den (s.a.a) ve Masum İmamlardan (a.s) gelmiştir. Ehl-i S&uuml;nnetin kaynaklarında, Sudey, Kurrate b. Halid, M&uuml;cahid vs. gibi kimselerden nakledilen s&ouml;z konusu rivayet ş&ouml;yledir: &lsquo;H&uuml;seyin b. Ali şehid olduğunda g&ouml;k ona ağladı. G&ouml;ğ&uuml;n ağlaması onda bir kırmızılığın belirmesiydi.&rsquo; [17]</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Şii Kaynaklarındaki Rivayetler:</p>\r\n\r\n<p>\r\n	Peygamberimizden, &lsquo;Melekler zikir halkalarının yanından ge&ccedil;erler ve onların başının &uuml;zerinde dururlar. Onlar ağladığında melekler de ağlar.&rsquo; [18] diye buyurduğu rivayet edilmiştir. Bu rivayette meleklerin hem ağladıkları, hem de orada bulundukları belirtilmiştir.</p>\r\n\r\n<p>\r\n	Bir rivayette İmam Kazım (a.s) ş&ouml;yle buyuruyor: &lsquo;Bir m&uuml;min &ouml;ld&uuml;ğ&uuml;nde melekler ve Allah&rsquo;a ibadet ettiği her yer ona ağlar.&rsquo; [19]</p>\r\n\r\n<p>\r\n	Yukarıda aktarılan rivayetlere dikkat edersek g&ouml;receğiz ki:</p>\r\n\r\n<p>\r\n	1- Onlarda yer, g&ouml;k, duvarlar, melekler ve yaratılmışların ağlaması konularına değinilmiştir.</p>\r\n\r\n<p>\r\n	2- Meleklerin, m&uuml;cahidlere, gurbette olanlara, m&uuml;minlere, sahabeye, şehidlere vs. &ouml;nemli kimselere ağladıkları, m&uuml;jdeledikleri veya nazil oldukları belirtilmiştir.</p>\r\n\r\n<p>\r\n	Buraya kadar s&ouml;ylenenlere g&ouml;re, yer, g&ouml;k, kapı, duvar, melekler vs. ağlamalarından meleklerin ağlama konusu kesin gibi g&ouml;z&uuml;kmektedir. Yine meleklerin yukarıda adı ge&ccedil;en &ouml;nemli kimselere ağlaması veya sevinmesinden ve Ehl-i S&uuml;nnet kaynaklarında gelen g&ouml;klerin ağlaması meselesinden anlıyoruz ki meleklerin, b&uuml;t&uuml;n faziletlere sahip olan İmam H&uuml;seyin&rsquo;e (a.s) ağlamaları enteresan bir durum değildir.</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin (a.s), Peygamberimizin torunu, Kisa ashabından biri ve haklarında Tathir ayetinin nazil olduğu Peygamberimizin (s.a.a) Ehl-i Beyt&rsquo;indendir. [20] Resul-i Ekrem&rsquo;in (s.a.a) buyurduğu gibi &lsquo;Hasan ve H&uuml;seyin cennet gen&ccedil;lerinin efendisidir.&rsquo; [21] Bu &ouml;zellikler sadece Ehli Beyt&rsquo;te vardır ve diğer sahabelerin hi&ccedil; birinde yoktur. Ayrıca İmam H&uuml;seyin de sahabelerden biridir.</p>\r\n\r\n<p>\r\n	İmam&rsquo;ın Yezidin saltanatının sapmalarına karşı cihad etmesi ve ona biat etmemesi, sonunda da emr-i maruf ve nehy-i m&uuml;nker farzları uğrunda gurbette şehid olması bu tarih yazan İmamın diğer faziletlerindendir. &Ouml;mr&uuml;n&uuml;n son anına kadar ibadeti terketmemesi de Onun y&uuml;ce imanı ve takvasının g&ouml;stergesidir.</p>\r\n\r\n<p>\r\n	&Ouml;yleyse meleklerin Saad b. Muaz&rsquo;ın cenazesine geldikleri gibi Allah&rsquo;ın emriyle İmam H&uuml;seyin&rsquo;in (a.s) ziyaretine gelmeleri veya m&uuml;minlere, vatanlarından uzakta &ouml;len gariplere ve şehid m&uuml;cahidlere ağladıkları gibi İmam H&uuml;seyin&rsquo;e de ağlamaları şaşılacak şey midir?</p>\r\n\r\n<p>\r\n	Ayrıca Ehl-i Beyt&rsquo;ten (a.s) bu hususta gelen rivayetler, melekelerin ağlaması ve mezarını ziyaret etmeleri hakkındaki rivayetler bizim bu meseleye olan imanımızı kat kat artırmaktadır. S&ouml;z&uuml;n uzamaması i&ccedil;in bunlara değinmiyor ve başka bir zamana bırakıyoruz.</p>\r\n\r\n<p>\r\n	İlgili dizinler:</p>\r\n\r\n<p>\r\n	-Melekler ve Cinlerin Aşura G&uuml;n&uuml;nde İmam H&uuml;seyin&rsquo;e (a.s) Yardımları, 19950 (Site: 19258)</p>\r\n\r\n<p>\r\n	-Hz. Ali&rsquo;nin (a.s) Ezeli Olmasının Manası, 17683 (Site: 17360).</p>\r\n\r\n<p>\r\n	- Peygamberimizin Nur Varlığının Adem&rsquo;den &Ouml;nce Olması, 4378 (Site: 4814).&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;<br />\r\n	-------------</p>\r\n\r\n<p>\r\n	[1] -Hakkı, İsmail, Ruhu&rsquo;l-Beyan, c.2, s.370, Daru&rsquo;l-Fikr, Beyrut, Bi Ta; Nişaburi, Hasan b. Muhammed, Tefsir-i Garaibu&rsquo;l-Kur&rsquo;an ve Regaibu&rsquo;l-Furkan, c.1, s.470, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İlmiyye, 1. Baskı, H.K.1416.</p>\r\n\r\n<p>\r\n	[2] -Sa&rsquo;lebi, Ahmed b. İbrahim, el-Keşf ve&rsquo;l-Beyan An Tefsiri&rsquo;l-Kur&rsquo;an, c.7, s.111, Dar-u İhyai&rsquo;t-Terasi&rsquo;l-Arabi, Beyrut, 1.Baskı, HK.1422.</p>\r\n\r\n<p>\r\n	[3] -Daha fazla bilgi i&ccedil;in bkz: Terhan, Kasım, İmam H&uuml;seyin&rsquo;in (a.s) Kişiliğine ve Kıyamına İrfani, Felsefi ve Kelami Bakış; Peygamberin (s.a.a) ve Masum İmamların (a.s) Nurlarının Cisimlerinden &Ouml;nce Yaratılması, s.25-49.</p>\r\n\r\n<p>\r\n	[4] -a.g.e; İmam H&uuml;seyin&rsquo;in (a.s) Efsanevi Kişiliği, s.143-155.</p>\r\n\r\n<p>\r\n	[5] -Duhan/29.</p>\r\n\r\n<p>\r\n	[6] -Zemahşeri, Mahmud, el-Keşşaf An Hakaik-i Gavamiz-ut Tenzil, c.4, s.274, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-Arabi, Beyrut, 3.Baskı, HK.1407.</p>\r\n\r\n<p>\r\n	[7] -es-Safuri, Nezehetu&rsquo;l-Mecalis, c.1, s.207, el-Matbaatu&rsquo;l-Ezheriyye, Mısır, HK. 1346.</p>\r\n\r\n<p>\r\n	[8] -Suyuti, ed-D&uuml;rru&rsquo;l-Mansur Fi Tefsiri&rsquo;l-Me&rsquo;sur, c.1, s.162, Kitaphane-i Ayetullah Maraşi Necefi, Kum, HK.1404.</p>\r\n\r\n<p>\r\n	[9] -Sa&rsquo;lebi, Ahmed b. İbrahim, a.g.e, c.9, s.188, Daru&rsquo;l-İhyai&rsquo;-Terasi&rsquo;l-Arabi, Beyrut, 1.Baskı, HK.1422.</p>\r\n\r\n<p>\r\n	[10] -a.g.e, c.3, s.206.</p>\r\n\r\n<p>\r\n	[11] -Kurtubi, Muhammed b. İbrahim Şemsuddin, el-Cami&rsquo; Li-Ahkami&rsquo;l-Kur&rsquo;an, c.16, s.140, İntişarat-ı Nasır H&uuml;srev, Tahran, 1. Baskı, HŞ. 1364.</p>\r\n\r\n<p>\r\n	[12] -İbn-i Asakir, Ali b. Hasan, Tarih-i Medine-i Dimeşk, c.79, s.353, Dau&rsquo;l Fikr, Beyrut, HK.1415.</p>\r\n\r\n<p>\r\n	[13] -Z&uuml;hri, Muhammed b. Saad, el-Tabakatu&rsquo;l Kubra, c.3, s.205, Dar-u Sadr, Beyrut, 1.Baskı, M.1968. &nbsp;</p>\r\n\r\n<p>\r\n	[14] -Kurtubi, a.g.e, c.7, s.304.</p>\r\n\r\n<p>\r\n	[15] -Al-i İmran/125.</p>\r\n\r\n<p>\r\n	[16] -el-Tabakatu&rsquo;l Kubra, c.3, s.428, Dar-u Sadr, Beyrut, 1.Baskı, M.1968.</p>\r\n\r\n<p>\r\n	[17] -İbn-i Kesir Dimeşki, İsmail, Tefsiru&rsquo;l-Kur&rsquo;ani&rsquo;l-Azim, c.7, s.234, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İlmiyye, Beyrut, 1.Baskı, HK.1419; ed-D&uuml;rru&rsquo;l-Mansur Fi Tefsiri&rsquo;l-Me&rsquo;sur, c.4, s.264; el-Cami&rsquo; Li-Ahkami&rsquo;l-Kur&rsquo;an, c.11, s.220; el-Keşf ve&rsquo;l-Beyan, c.8, s.353; Ruhu&rsquo;l-Beyan, c.8, s.413. &nbsp;</p>\r\n\r\n<p>\r\n	[18] -H&uuml;r Amuli, Muhammed b. Hasan, Vesail-uş-Şia, c.7, s.231, M&uuml;esseset-&uuml; Alu&rsquo;l-Beyt, Li-İhyai&rsquo;t-Teras, Kum, 1. Baskı, H.K.1409.</p>\r\n\r\n<p>\r\n	[19] -Kuleyni, Muhammed b. Yakup, el-Kafi, c.1, s.38, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, 4. Baskı, H.Ş.1365</p>\r\n\r\n<p>\r\n	[20] -Tefsiru&rsquo;l-Kur&rsquo;ani&rsquo;l Azim, c.6, s.367,</p>\r\n\r\n<p>\r\n	[21] -ed-D&uuml;rru&rsquo;l-Mansur Fi Tefsiri&rsquo;l-Me&rsquo;sur, c.4, s.263.</p>\r\n','1) Şii ve S&uuml;nni kaynaklardaki rivayetler, meleklerin nurdan yaratıldıkları hususunda her hangi bir ş&uuml;pheye yer bırakmamaktalar. Kimi Şii rivayetlerde başta melekler olmak &uuml;zere b&uuml;t&uuml;n varlıkların Peygamberimizin (s.a.a), Masum İmamların (a.s) nurlarından veya &ccedil;eşitli nurlardan yaratıldıklarına dair işaretler vardır. Yine Ehl-i S&uuml;nnetin kaynaklarında birinci halife vs. gibilerin peygamberin nurundan yaratıldığına dair hadisler gelmiştir. Şii ve S&uuml;nni kaynaklarda gelen bu gibi rivayetler onların t&uuml;m&uuml;n&uuml;n b&ouml;yle bir inanca sahip olduğunu g&ouml;stermez. Ancak Şii rivayet kaynaklarında &lsquo;Tiynet&rsquo; başlığı altında rivayetler var ki kolay kolay g&ouml;z ardı edilecek t&uuml;rden değildirler.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	2) Meleklerin İmam H&uuml;seyin&rsquo;e (a.s) ağlamaları ve ziyaret etmeleri konusunda gerek Şii kaynaklarda gelen rivayetler, gerekse S&uuml;nni kaynaklardaki benzer rivayetler bunun kesin ve ş&uuml;phe g&ouml;t&uuml;rmez konulardan olduğunu g&ouml;stermektedir. &nbsp;&nbsp;&nbsp;','&nbsp;Alimler ve araştırmacıların her biri alemdeki yaratılış hakikatlerini anlamak i&ccedil;in &ccedil;eşitli yol ve metotlar izlerler. Ayet ve rivayetlerin zahirine bakmak, başka bir ifadeyle &lsquo;nakilcilik&rsquo; bu metotlardan biridir. Bu metodun yanı sıra alimler kendi fikri eğlimlerinin etkisinde de kalmışlardır. Akıl, felsefe ve irfan gibi d&uuml;ş&uuml;nce metotları bu eğilimlerdendir. Onlar rivayetleri tefsir edip onlardan istifade ederken mutlaka bu eğilimlerin etkisi altında kalırlar. Ş&ouml;yle ki, filozof, kelamcı, arif ve hadiscilerin kainatı tanıma metotlarında temel farklılıklar vardır. Bu farklılığın nedeni yukarıda da işaret edildiği gibi onların konuya farklı yollardan yaklaşmalarıdır. Bu y&uuml;zden &lsquo;yaratılış&rsquo; meselesi hakkında yapılan tefsir ve a&ccedil;ıklamalar hep değişik olmuştur. &Ouml;rneğin, bazı filozofların &ouml;ne s&uuml;rd&uuml;kleri &lsquo;on akıl&rsquo; ve bunların kainatın yaratılışı konusundaki dahli, aynı şekilde kimi muhaddislerin tevilci yaklaşımları bu t&uuml;rdendir. Dolayısıyla meleklerin nasıl yaratıldığı konusunu incelerken meseleye ciddi bir şekilde yaklaşmamız gerekir.\r\n\r\n\r\n	Ayrıca defalarca s&ouml;ylendiği gibi Şii ve S&uuml;nni kaynaklarda gelen rivayetlerin t&uuml;m&uuml;n&uuml;n sahih olduğuna dair bir delil yoktur. Rivayetlerin sahih olup olmadığını bilmek, alimlerin &lsquo;Rical&rsquo; ilminden faydalanmalarıyla m&uuml;mk&uuml;nd&uuml;r. Bu y&uuml;zden her iki mezhebin alimleri rivayetleri bu t&uuml;r inceleme esasına g&ouml;re &ccedil;eşitli kısımlara ayırmışlardır. Mesela Ehl-i S&uuml;nnet, rivayetleri, bazı hadis mecmualarında toplamış ve onlara &lsquo;Sihah&rsquo; adını vermiştir.\r\n	S&uuml;nni ve Şii kaynaklarındaki bazı rivayetler, varlıklar yaratılmadan &ouml;nce Peygamberimizin nurunun yaratıldığını g&ouml;stermektedirler. [1] Ehl-i S&uuml;nnetin hadis kaynaklarında, Ebu Bekr&rsquo;in Peygamberin nurundan, ikinci halife, Aişe vs. gibilerin Ebu Bekr&rsquo;in nurundan yaratıldığına dair Resul-i Ekrem&rsquo;den hadisler nakledilmiştir. [2]\r\n\r\n\r\n	Şii kaynaklarında da meleklerin bazen Peygamberin ve İmamların nurundan, bazen de değişik nurlardan yaratıldığını belirten hadislerle karşılaşmaktayız. &lsquo;Tinet Rivayetler&rsquo;i diye bilinen bu t&uuml;r rivayetleri t&uuml;m&uuml;yle reddetmek olmaz. Onları dikkatlice incelemek gerekir.\r\n\r\n\r\n	Şii alimlerinin &ccedil;eşitli konularda nasıl bir inanca sahip olduklarını &ouml;ğrenmek i&ccedil;in onların yazdıkları kitaplara başvurmak gerekir. [3] Şii kaynaklardaki bir veya birka&ccedil; rivayete bakarak onların Şiinin t&uuml;m inancını oluşturduğunu d&uuml;ş&uuml;nmek sakıncalıdır. Zira Şii kitaplarının i&ccedil;inde de alimlerin &ccedil;eşitli nedenlerden dolayı doğruluğunu onaylamadığı rivayetler mevcuttur. Ayrıca bazı ahbar haberlerden yola &ccedil;ıkarak doğru bir inancın temelleri atılamaz. Belli bir ravinin meleklerin İmamların nurundan veya birinci halifenin Peygamberin nurundan yaratılması konusunda naklettiği bir veya birka&ccedil; rivayetle -ki başka ravilerin o rivayetler hakkında ş&uuml;pheleri vardır- Şii veya S&uuml;nni alimlerinin inancının bu y&ouml;nde olduğu s&ouml;ylenemez. B&ouml;yle g&ouml;r&uuml;şler, İslami mezheplerin Allah&rsquo;ın sıfatları, cismani veya ruhani mead vb. farklı bir&ccedil;ok yorum ve anlayışlarda olduğu gibi dinin kesin temelleriyle &ccedil;elişmediği s&uuml;rece insanın inancına zarar vermez.\r\n\r\n\r\n	Meleklerin İmam H&uuml;seyin&rsquo;e (a.s) ağlamaları ve Onu ziyaret etmeleri konusuna ge&ccedil;meden &ouml;nce birka&ccedil; noktanın a&ccedil;ıklığa kavuşturulması gerekir:\r\n\r\n\r\n	1. Meleklerin bazı kimseler i&ccedil;in ağlaması ve sevinmesi hakkında Şii ve S&uuml;nni kaynaklarda rivayetler mevcuttur. Biz, acaba bu iş nasıl oluyor [4] -meleklerde insanlar gibi ruhsal değişimler yaşarlar mı yani onlarda insanlar gibi &uuml;z&uuml;c&uuml; veya sevindirici olayları g&ouml;rd&uuml;klerinde ve duyduklarında &uuml;z&uuml;l&uuml;p sevinirler mi?- konusuna girmeden s&ouml;z konusu rivayetler hakkında konuşacağız. Bu mesele (meleklerin ağlaması), &ouml;nemli kişilere g&ouml;ğ&uuml;n veya yerin ağlaması, g&uuml;neşin tutulması ya da r&uuml;zgarın ağlaması İslam &ouml;ncesi edebiyatta da gelmiştir. Kur&rsquo;an-ı Kerim&rsquo;de bunlara değinmiştir. [5] Konuyla ilgili ayeti incelediğimizde şu sonuca varacağız ki kimi m&uuml;fessirler yerin ve g&ouml;ğ&uuml;n ağlamasının, insanların yery&uuml;z&uuml;nde, meleklerinde g&ouml;ky&uuml;z&uuml;nde ağlaması anlamına geldiğini s&ouml;yl&uuml;yorlar.\r\n\r\n\r\n	Ama İslam&rsquo;da bazı kimseler i&ccedil;in yerin ve g&ouml;ğ&uuml;n ağlama ve sevinme meselesi S&uuml;nni ve Şii rivayetlerde a&ccedil;ıkca gelmiştir. &nbsp;\r\n\r\n\r\n	Meselenin daha iyi anlaşılması i&ccedil;in her iki tarafında konuyla ilgili rivayetlerini aşağıda getiriyoruz.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Ehl-i S&uuml;nnet Kaynaklarındaki Rivayetler\r\n\r\n\r\n	1- Resul-i Ekrem (s.a.a) buyuruyor: &lsquo;M&uuml;min kimse -kendisine ağlayanı olmadığı halde- gurbette &ouml;l&uuml;rse yer ve g&ouml;k ona ağlarlar.&rsquo; [6]\r\n\r\n\r\n	Buna benzer bir rivayette yer ve g&ouml;k yerine melekler kelimesi ge&ccedil;miştir. [7]\r\n\r\n\r\n	2- Bir hadiste Hz. Adem (a.s) vefat ettiği zaman b&uuml;t&uuml;n yaratılmışların yedi g&uuml;n ona ağladıkları rivayet edilmiştir. [8]\r\n\r\n\r\n	3- Resulullah (s.a.a), ibadetin etkisiyle tamamen değişime uğrayıp ağlayan bir gen&ccedil;le konuştuktan sonra ona &lsquo;Ş&uuml;phesiz senin ağlamanla g&ouml;kte meleklerde ağladı.&rsquo; [9] diye buyurdu.\r\n\r\n\r\n	4- Bu alandaki &ouml;nemli rivayetlerden biri Allah Resul&uuml;n&uuml;n (s.a.a) m&uuml;cahidler hakkında buyurduğu şu hadisidir: &lsquo;Aileleri onlarla (m&uuml;cahidlerle) vedalaştığında evlerin duvarları onlar i&ccedil;in ağlarlar.&rsquo; [10]\r\n\r\n\r\n	5- Kurtubi, &lsquo;Onlara ne g&ouml;k ağladı, ne de yer...&rsquo; (Duhan/29) ayetini tefsir edeken ş&ouml;yle diyor: &lsquo;Yerin ve g&ouml;ğ&uuml;n ağlamasından maksadın yer ve g&ouml;k meleklerinin ağlaması ve kelamda bir kelimenin takdirde tutulmuş olduğu s&ouml;ylenmiştir. &Ouml;rneğin, &lsquo;Şehire sor&rsquo; (Yusuf/82) ayetinde m&uuml;fessirlerin &ccedil;oğu onda &lsquo;Halkına&rsquo; kelimesini takdirde tutmuşlardır.&rsquo; Sonra Allah Resul&uuml;nden (s.a.a) şu hadisi naklediyor: &lsquo;Her m&uuml;min i&ccedil;in g&ouml;kte iki kapı vardır. Birinden ona rızık nazil olur, diğerinden onun s&ouml;z ve amelleri gider. &Ouml;ld&uuml;ğ&uuml; zaman ona ağlarlar.&rsquo; Ardından M&uuml;cahid&rsquo;in &lsquo;G&ouml;k ve yer kırk g&uuml;n m&uuml;mine ağlarlar.&rsquo; dediğini nakletmiştir.\r\n\r\n\r\n	Ebu Yahya diyor ki: &lsquo;Onun bu s&ouml;z&uuml;ne &ccedil;ok şaşırdım.&rsquo; M&uuml;cahid dedi ki: &lsquo;Neden şaşırıyorsun? Yery&uuml;z&uuml; kendisini r&uuml;kusuyla abad eden kimseye neden ağlamasın? G&ouml;k kendisinde tesbihleri ve tekbirleri arılar gibi yankılanan kula neden ağlamasın?&rsquo; [11]\r\n\r\n\r\n	Meleklerin &ouml;nemli kişilere de ağladığına dair hadisler var. Mesela meleklerin birinci halifenin d&uuml;nyaya gelmesine, [12] ikinci halifenin iman getirmesine sevinmeleri [13] veya Saad b. Muaz&rsquo;ın ruhu i&ccedil;in sevinmeleri ve arşın onun i&ccedil;in titremesi gibi. [14]\r\n\r\n\r\n	Meleklerin nazil olmasıda konumuzun bir par&ccedil;asını oluşturmaktadır. S&ouml;z&uuml;n uzamaması i&ccedil;in birka&ccedil; &ouml;rnekle yetineceğiz.\r\n\r\n\r\n	Bedir&rsquo;de meleklerin M&uuml;sl&uuml;manlara yardım etmek i&ccedil;in nazil olmaları [15] veya Hanzala&rsquo;ya gus&uuml;l vermek ve Saad b. Muaz&rsquo;ın cenazesini teşyi&rsquo;i i&ccedil;in gelmeleri bunlardandır. [16]\r\n\r\n\r\n	Şimdiye kadar s&ouml;ylenenlerden daha &ouml;nemlisi g&ouml;ğ&uuml;n İmam H&uuml;seyin&rsquo;e (a.s) ağlaması hususunda bir&ccedil;ok Ehl-i S&uuml;nnet kaynağında, aralarında manaya zarar vermeyecek şekilde biraz farklılık olmasına rağmen nakledilen bir rivayetin olmasıdır.\r\n\r\n\r\n	O rivayet ve yukarıdaki rivayetlerden bazıları Şii kaynaklarında da Resul-i Ekrem&rsquo;den (s.a.a) ve Masum İmamlardan (a.s) gelmiştir. Ehl-i S&uuml;nnetin kaynaklarında, Sudey, Kurrate b. Halid, M&uuml;cahid vs. gibi kimselerden nakledilen s&ouml;z konusu rivayet ş&ouml;yledir: &lsquo;H&uuml;seyin b. Ali şehid olduğunda g&ouml;k ona ağladı. G&ouml;ğ&uuml;n ağlaması onda bir kırmızılığın belirmesiydi.&rsquo; [17]\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Şii Kaynaklarındaki Rivayetler:\r\n\r\n\r\n	Peygamberimizden, &lsquo;Melekler zikir halkalarının yanından ge&ccedil;erler ve onların başının &uuml;zerinde dururlar. Onlar ağladığında melekler de ağlar.&rsquo; [18] diye buyurduğu rivayet edilmiştir. Bu rivayette meleklerin hem ağladıkları, hem de orada bulundukları belirtilmiştir.\r\n\r\n\r\n	Bir rivayette İmam Kazım (a.s) ş&ouml;yle buyuruyor: &lsquo;Bir m&uuml;min &ouml;ld&uuml;ğ&uuml;nde melekler ve Allah&rsquo;a ibadet ettiği her yer ona ağlar.&rsquo; [19]\r\n\r\n\r\n	Yukarıda aktarılan rivayetlere dikkat edersek g&ouml;receğiz ki:\r\n\r\n\r\n	1- Onlarda yer, g&ouml;k, duvarlar, melekler ve yaratılmışların ağlaması konularına değinilmiştir.\r\n\r\n\r\n	2- Meleklerin, m&uuml;cahidlere, gurbette olanlara, m&uuml;minlere, sahabeye, şehidlere vs. &ouml;nemli kimselere ağladıkları, m&uuml;jdeledikleri veya nazil oldukları belirtilmiştir.\r\n\r\n\r\n	Buraya kadar s&ouml;ylenenlere g&ouml;re, yer, g&ouml;k, kapı, duvar, melekler vs. ağlamalarından meleklerin ağlama konusu kesin gibi g&ouml;z&uuml;kmektedir. Yine meleklerin yukarıda adı ge&ccedil;en &ouml;nemli kimselere ağlaması veya sevinmesinden ve Ehl-i S&uuml;nnet kaynaklarında gelen g&ouml;klerin ağlaması meselesinden anlıyoruz ki meleklerin, b&uuml;t&uuml;n faziletlere sahip olan İmam H&uuml;seyin&rsquo;e (a.s) ağlamaları enteresan bir durum değildir.\r\n\r\n\r\n	İmam H&uuml;seyin (a.s), Peygamberimizin torunu, Kisa ashabından biri ve haklarında Tathir ayetinin nazil olduğu Peygamberimizin (s.a.a) Ehl-i Beyt&rsquo;indendir. [20] Resul-i Ekrem&rsquo;in (s.a.a) buyurduğu gibi &lsquo;Hasan ve H&uuml;seyin cennet gen&ccedil;lerinin efendisidir.&rsquo; [21] Bu &ouml;zellikler sadece Ehli Beyt&rsquo;te vardır ve diğer sahabelerin hi&ccedil; birinde yoktur. Ayrıca İmam H&uuml;seyin de sahabelerden biridir.\r\n\r\n\r\n	İmam&rsquo;ın Yezidin saltanatının sapmalarına karşı cihad etmesi ve ona biat etmemesi, sonunda da emr-i maruf ve nehy-i m&uuml;nker farzları uğrunda gurbette şehid olması bu tarih yazan İmamın diğer faziletlerindendir. &Ouml;mr&uuml;n&uuml;n son anına kadar ibadeti terketmemesi de Onun y&uuml;ce imanı ve takvasının g&ouml;stergesidir.\r\n\r\n\r\n	&Ouml;yleyse meleklerin Saad b. Muaz&rsquo;ın cenazesine geldikleri gibi Allah&rsquo;ın emriyle İmam H&uuml;seyin&rsquo;in (a.s) ziyaretine gelmeleri veya m&uuml;minlere, vatanlarından uzakta &ouml;len gariplere ve şehid m&uuml;cahidlere ağladıkları gibi İmam H&uuml;seyin&rsquo;e de ağlamaları şaşılacak şey midir?\r\n\r\n\r\n	Ayrıca Ehl-i Beyt&rsquo;ten (a.s) bu hususta gelen rivayetler, melekelerin ağlaması ve mezarını ziyaret etmeleri hakkındaki rivayetler bizim bu meseleye olan imanımızı kat kat artırmaktadır. S&ouml;z&uuml;n uzamaması i&ccedil;in bunlara değinmiyor ve başka bir zamana bırakıyoruz.\r\n\r\n\r\n	İlgili dizinler:\r\n\r\n\r\n	-Melekler ve Cinlerin Aşura G&uuml;n&uuml;nde İmam H&uuml;seyin&rsquo;e (a.s) Yardımları, 19950 (Site: 19258)\r\n\r\n\r\n	-Hz. Ali&rsquo;nin (a.s) Ezeli Olmasının Manası, 17683 (Site: 17360).\r\n\r\n\r\n	- Peygamberimizin Nur Varlığının Adem&rsquo;den &Ouml;nce Olması, 4378 (Site: 4814).&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n	-------------\r\n\r\n\r\n	[1] -Hakkı, İsmail, Ruhu&rsquo;l-Beyan, c.2, s.370, Daru&rsquo;l-Fikr, Beyrut, Bi Ta; Nişaburi, Hasan b. Muhammed, Tefsir-i Garaibu&rsquo;l-Kur&rsquo;an ve Regaibu&rsquo;l-Furkan, c.1, s.470, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İlmiyye, 1. Baskı, H.K.1416.\r\n\r\n\r\n	[2] -Sa&rsquo;lebi, Ahmed b. İbrahim, el-Keşf ve&rsquo;l-Beyan An Tefsiri&rsquo;l-Kur&rsquo;an, c.7, s.111, Dar-u İhyai&rsquo;t-Terasi&rsquo;l-Arabi, Beyrut, 1.Baskı, HK.1422.\r\n\r\n\r\n	[3] -Daha fazla bilgi i&ccedil;in bkz: Terhan, Kasım, İmam H&uuml;seyin&rsquo;in (a.s) Kişiliğine ve Kıyamına İrfani, Felsefi ve Kelami Bakış; Peygamberin (s.a.a) ve Masum İmamların (a.s) Nurlarının Cisimlerinden &Ouml;nce Yaratılması, s.25-49.\r\n\r\n\r\n	[4] -a.g.e; İmam H&uuml;seyin&rsquo;in (a.s) Efsanevi Kişiliği, s.143-155.\r\n\r\n\r\n	[5] -Duhan/29.\r\n\r\n\r\n	[6] -Zemahşeri, Mahmud, el-Keşşaf An Hakaik-i Gavamiz-ut Tenzil, c.4, s.274, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-Arabi, Beyrut, 3.Baskı, HK.1407.\r\n\r\n\r\n	[7] -es-Safuri, Nezehetu&rsquo;l-Mecalis, c.1, s.207, el-Matbaatu&rsquo;l-Ezheriyye, Mısır, HK. 1346.\r\n\r\n\r\n	[8] -Suyuti, ed-D&uuml;rru&rsquo;l-Mansur Fi Tefsiri&rsquo;l-Me&rsquo;sur, c.1, s.162, Kitaphane-i Ayetullah Maraşi Necefi, Kum, HK.1404.\r\n\r\n\r\n	[9] -Sa&rsquo;lebi, Ahmed b. İbrahim, a.g.e, c.9, s.188, Daru&rsquo;l-İhyai&rsquo;-Terasi&rsquo;l-Arabi, Beyrut, 1.Baskı, HK.1422.\r\n\r\n\r\n	[10] -a.g.e, c.3, s.206.\r\n\r\n\r\n	[11] -Kurtubi, Muhammed b. İbrahim Şemsuddin, el-Cami&rsquo; Li-Ahkami&rsquo;l-Kur&rsquo;an, c.16, s.140, İntişarat-ı Nasır H&uuml;srev, Tahran, 1. Baskı, HŞ. 1364.\r\n\r\n\r\n	[12] -İbn-i Asakir, Ali b. Hasan, Tarih-i Medine-i Dimeşk, c.79, s.353, Dau&rsquo;l Fikr, Beyrut, HK.1415.\r\n\r\n\r\n	[13] -Z&uuml;hri, Muhammed b. Saad, el-Tabakatu&rsquo;l Kubra, c.3, s.205, Dar-u Sadr, Beyrut, 1.Baskı, M.1968. &nbsp;\r\n\r\n\r\n	[14] -Kurtubi, a.g.e, c.7, s.304.\r\n\r\n\r\n	[15] -Al-i İmran/125.\r\n\r\n\r\n	[16] -el-Tabakatu&rsquo;l Kubra, c.3, s.428, Dar-u Sadr, Beyrut, 1.Baskı, M.1968.\r\n\r\n\r\n	[17] -İbn-i Kesir Dimeşki, İsmail, Tefsiru&rsquo;l-Kur&rsquo;ani&rsquo;l-Azim, c.7, s.234, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İlmiyye, Beyrut, 1.Baskı, HK.1419; ed-D&uuml;rru&rsquo;l-Mansur Fi Tefsiri&rsquo;l-Me&rsquo;sur, c.4, s.264; el-Cami&rsquo; Li-Ahkami&rsquo;l-Kur&rsquo;an, c.11, s.220; el-Keşf ve&rsquo;l-Beyan, c.8, s.353; Ruhu&rsquo;l-Beyan, c.8, s.413. &nbsp;\r\n\r\n\r\n	[18] -H&uuml;r Amuli, Muhammed b. Hasan, Vesail-uş-Şia, c.7, s.231, M&uuml;esseset-&uuml; Alu&rsquo;l-Beyt, Li-İhyai&rsquo;t-Teras, Kum, 1. Baskı, H.K.1409.\r\n\r\n\r\n	[19] -Kuleyni, Muhammed b. Yakup, el-Kafi, c.1, s.38, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, 4. Baskı, H.Ş.1365\r\n\r\n\r\n	[20] -Tefsiru&rsquo;l-Kur&rsquo;ani&rsquo;l Azim, c.6, s.367,\r\n\r\n\r\n	[21] -ed-D&uuml;rru&rsquo;l-Mansur Fi Tefsiri&rsquo;l-Me&rsquo;sur, c.4, s.263.'),(628,'tr617','<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Kur&rsquo;an&rsquo;a baksak ve &lsquo;&rsquo;Neden yaratıldık? sorusunu ona sorsak şu cevabı verecektir: <b>&lsquo;<span style=\"COLOR: black\">Ben, cinleri ve insanları, sadece bana kulluk etsinler diye yarattım.</span>&rsquo;</b> İbadet nedir? İbadet yani Allah&rsquo;a kulluk etmektir. Yani yaptığımız b&uuml;t&uuml;n işler, hatta yemek i&ccedil;mek gibi g&uuml;nl&uuml;k ve &ccedil;ok normal işlerimiz bile ilahi ve ibadi olabilir. İlahi yaşam insanın, yaptığı işlerini, g&uuml;nl&uuml;k normal işlerini bile doğru ve dinin kanunlarına g&ouml;re yapmasıdır. <span>&nbsp;</span><span>&nbsp;</span></span></p>\r\n','<p>\r\n	Kur&rsquo;an&rsquo;a baksak ve &lsquo;&rsquo;Neden yaratıldık? sorusunu ona sorsak şu cevabı verecektir: &lsquo;Ben, cinleri ve insanları, sadece bana kulluk etsinler diye yarattım.&rsquo;[1] İbadet nedir? Bizler bazen ibadete &ccedil;ok dar bir a&ccedil;ıdan bakıyoruz ve sadece namaz, oru&ccedil;, hac vb. gibi belli amellere ibadet diyoruz. Bunlar kesinlikle ibadettir, ama insan yalnızca bunlar i&ccedil;in mi yaratılmıştır? B&ouml;yle bir yaşamın &ccedil;ok sınırlı ve dar olacağı d&uuml;ş&uuml;n&uuml;lebilir. Ama ibadet kavramını biraz daha a&ccedil;arsak g&ouml;receğiz ki, ibadet Allah&rsquo;a kulluk etmek demektir. Sadru&rsquo;l-M&uuml;teellihin&rsquo;in (r.a) Esfar&rsquo;daki ifadesiyle herkesin ibadeti onun Allah&rsquo;ı ne &ouml;l&ccedil;&uuml;de tanıdığına bağlıdır. Yani insanın, ibadetiyle Allah&rsquo;ı tanıması arasında direkt bir orantı vardır. İnsan Allah&rsquo;ı ne kadar &ccedil;ok tanısa ibadeti de daha derin ve daha esaslı olur ve İslamın istediği seviyeye ulaşır. İslam bizden ne istemiştir? Bizden yaşantımızın kuru ve ruhsuz mu olmasını istemiştir? Yalnızca namaz kılmamızı, oru&ccedil; tutmamızı, zikir s&ouml;ylememizi, dua etmemizi ve bunların dışında bir şey yapmamamızı mı istemiştir? Kesinlikle b&ouml;yle değildir.</p>\r\n\r\n<p>\r\n	Acaba Masumların (a.s) yaşamları b&ouml;yle miydi? Ali b. Ebitalib (a.s) sabahtan akşama kadar dua mı ediyordu? Sadece ibadet mi ediyordu, zikir mi ediyordu? Yalnızca bunları mı yapıyordu? Başka bir işi yok muydu? Hayır &ouml;yle değil. Ali b. Ebitalib (a.s) bir siyaset adamıydı, bir savaş&ccedil;ıydı, bir ilim adamıydı, iş adamıydı. İş yapan, kuyu kazan, kanal a&ccedil;an yalnızca zikir s&ouml;ylemiyor. O zaman Ali&rsquo;nin (a.s) ibadeti nasıldı? Ali&rsquo;nin (a.s) ibadeti sadece Duay-ı Kumeyl okuduğu anlar mıydı? Ali&rsquo;nin (a.s) ibadeti sadece namaz kıldığı anlar mıydı? &Ouml;yle bir namaz ki ayağına ok saplandığı zaman Allah&rsquo;a &ouml;yle y&ouml;neliyor ki oku ayağından &ccedil;ıkardıkları zaman farkında olmuyor. Hayır, Ali b. Ebitalib (a.s) kuyu kazdığı zamanda ibadet ediyordu, savaştığı zamanda: &lsquo;Ali&rsquo;nin Hendek g&uuml;n&uuml;nde vurduğu darbe insanların ve cinlerin ibadetinden daha &uuml;st&uuml;nd&uuml;r.&rsquo;[2] Ali b. Ebitalib&rsquo;in o g&uuml;n vurduğu darbenin insanların ve cinlerin ibadetinden daha &uuml;st&uuml;n olması iltifat değildir? Neden? &Ccedil;&uuml;nk&uuml; kendisi ibadettir. Yani insanın t&uuml;m yaşamı ibadet olur. Dolayısıyla &lsquo;Ger&ccedil;ekten ilahi yaşam nedir?&rsquo; sorusuna d&ouml;necek olursak cevap şudur: Yaptığımız b&uuml;t&uuml;n işler, hatta yemek i&ccedil;mek gibi g&uuml;nl&uuml;k ve &ccedil;ok normal işler bile ilahi ve ibadi olabilir. Nasıl mı? Ş&ouml;yle: Yemek yediğiniz zaman yemek kurallarına uyun; &ccedil;&uuml;nk&uuml; her şey yenilmez. Haram mal yenilmez. İslam bazı şeyleri yasaklamıştır. Onlar yenilemez. Onlardan sakınırsanız, malın helal olması i&ccedil;in uğraşırsanız; g&uuml;&ccedil; kazanıp iş yapmak i&ccedil;in, işi de halkın sıkıntılarını gidermek i&ccedil;in, kardeşinizin, bacınızın, &ccedil;ocuğunuzun, eşinizin, iş arkadaşınızın maneviyatta ilerlemesi niyetiyle yaparsanız, vazifenizi yerine getirmek i&ccedil;in yaparsanız o yemek ibadet olur, uyumak ibadet olur. Bir g&uuml;n Peygamberimiz (s.a.a) mescidde otururken ş&ouml;yle buyurdu: &lsquo;Cennet ehlinden birini g&ouml;rmek istiyorsanız mescide ilk girecek kimse(ye bakın o) cennet ehlindendir.&rsquo; Orada olan bir gen&ccedil;, cennet ehlinin kim olduğunu &ccedil;ok merak ediyordu. İ&ccedil;eri bir ihtiyar adam girdi. Onun davranışlarına dikkat etti, ama &ouml;nemli bir şey g&ouml;rmedi. Kendi kendine &lsquo;Bu adam herhalde evinde &ouml;zel bir amel yapıyor ki cennet ehli olmuştur.&rsquo; deyip ihtiyar adamın peşine takıldı. Adam evine girdi. Gen&ccedil;, i&ccedil;eride ne olduğunu bilmediği i&ccedil;in kapıyı &ccedil;aldı ve ona &lsquo;Ben yolda kalan birisiyim, bu akşam senin evinde kalmak istiyorum.&rsquo; dedi. İhtiyar adam onu i&ccedil;eri buyur etti. Gen&ccedil; onu izlemeye koyuldu. Baktı ki yaşlı adam yine &ouml;zel bir amel yapmıyor. Gen&ccedil;, eğer Peygamberimiz onun hakkında b&ouml;yle dediyse bu adam mutlaka bir şey yapmıştır, diye ge&ccedil;irdi aklından. Yatma zamanı geldi, yaşlı adam mutlaka gece yarısı &ccedil;ok &ouml;zel bir ibadet yapıyordur. Gen&ccedil; uyumadı, &lsquo;Bakalım&rsquo; dedi, &lsquo;Bu ihtiyar zat uyanıp ne yapacak?&rsquo; Baktı ki yaşlı adam da uyudu ve sabah namazına kalktı. Birka&ccedil; g&uuml;n &ccedil;eşitli bahanelerle onun yanında kaldı. Sonunda ona, Peygamberimizin onun hakkında s&ouml;ylediği s&ouml;z&uuml;, bu y&uuml;zden cennet ehli olan birinin neler yaptığını &ouml;ğrenmek i&ccedil;in onun peşinden geldiğini ama onun &ouml;zel bir amel yapmadığını ona anlattı ve ondan &lsquo;Sen ne yapıyorsun da cennet ehlisin?&rsquo; diye sordu. İhtiyar adam ş&ouml;yle dedi: &lsquo;Ben cennet ehli miyim değil miyim bilmiyorum, &ouml;zel bir amelde yapmıyorum. Ancak yaptığım her şeyi Allah rızası i&ccedil;in&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; yapmaya ve muhalif bir şey yapmamaya &ccedil;alışıyorum. Benim yaptığım budur.&rsquo;</p>\r\n\r\n<p>\r\n	Ger&ccedil;ekten buydu. Peygamberimiz onun i&ccedil;in cennet ehli olduğunu buyurduğunda bu y&ouml;n&uuml;ne vurgu yapıyordu. Dolayısıyla ilahi yaşam, insan yaptığı b&uuml;t&uuml;n işleri hatta g&uuml;nl&uuml;k normal işlerini bile doğru niyetle ve dinin kanunlarına uygun şekilde yaparsa g&ouml;recek ki hayatının y&ouml;n&uuml; değişmiş, daha lezzetli bir hale gelmiştir. &Ccedil;ok duyduğumuz &lsquo;Yaşamınızda bereket olsun&rsquo; s&ouml;z&uuml; Hz. Ayetullah el-Uzma Bahauddini&rsquo;nin (r.a) buyurduğu: &lsquo;Bunlara amel edin ve tecr&uuml;be kazanarak bilgi elde edin.&rsquo; tavsiyesine uyulduğu zaman ger&ccedil;ekleşir. Allame Tabatabai de ş&ouml;yle buyuruyor: &lsquo;Siz &lsquo;Kim kırk g&uuml;n Allah i&ccedil;in ihlaslı olursa, Allah onun kalbinden diline hikmet pınarlarını akıtır.&rsquo;[3] rivayetine amel edin, kırk g&uuml;n Allah rızası i&ccedil;in bir amel yapın, eğer b&ouml;yle bir şey ger&ccedil;ekleşmezse bana beddua edin.&rsquo;[4] Demek istiyor ki, ben bundan &ouml;ylesine eminim ki bu işi mutlaka yapın. &Ouml;yleyse bizde deneyelim ve yaşamımızın y&ouml;n&uuml;n&uuml; değiştirelim. İnşaallah.&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;<br />\r\n	-----------</p>\r\n\r\n<p>\r\n	[1] -Zariyat/56</p>\r\n\r\n<p>\r\n	[2] -Seyyid b. Tavus, İkbalu&rsquo;l-A&rsquo;mal, s.467, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, 1367.</p>\r\n\r\n<p>\r\n	[3] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.67, s.249, Bab:25, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, H.K.1404</p>\r\n\r\n<p>\r\n	[4] -Hz. Ayetullah Emini bunu Allame Tabatabai&rsquo;den aktarmaktadır.</p>\r\n','Kur&rsquo;an&rsquo;a baksak ve &lsquo;&rsquo;Neden yaratıldık? sorusunu ona sorsak şu cevabı verecektir: &lsquo;Ben, cinleri ve insanları, sadece bana kulluk etsinler diye yarattım.&rsquo; İbadet nedir? İbadet yani Allah&rsquo;a kulluk etmektir. Yani yaptığımız b&uuml;t&uuml;n işler, hatta yemek i&ccedil;mek gibi g&uuml;nl&uuml;k ve &ccedil;ok normal işlerimiz bile ilahi ve ibadi olabilir. İlahi yaşam insanın, yaptığı işlerini, g&uuml;nl&uuml;k normal işlerini bile doğru ve dinin kanunlarına g&ouml;re yapmasıdır. &nbsp;&nbsp;','Kur&rsquo;an&rsquo;a baksak ve &lsquo;&rsquo;Neden yaratıldık? sorusunu ona sorsak şu cevabı verecektir: &lsquo;Ben, cinleri ve insanları, sadece bana kulluk etsinler diye yarattım.&rsquo;[1] İbadet nedir? Bizler bazen ibadete &ccedil;ok dar bir a&ccedil;ıdan bakıyoruz ve sadece namaz, oru&ccedil;, hac vb. gibi belli amellere ibadet diyoruz. Bunlar kesinlikle ibadettir, ama insan yalnızca bunlar i&ccedil;in mi yaratılmıştır? B&ouml;yle bir yaşamın &ccedil;ok sınırlı ve dar olacağı d&uuml;ş&uuml;n&uuml;lebilir. Ama ibadet kavramını biraz daha a&ccedil;arsak g&ouml;receğiz ki, ibadet Allah&rsquo;a kulluk etmek demektir. Sadru&rsquo;l-M&uuml;teellihin&rsquo;in (r.a) Esfar&rsquo;daki ifadesiyle herkesin ibadeti onun Allah&rsquo;ı ne &ouml;l&ccedil;&uuml;de tanıdığına bağlıdır. Yani insanın, ibadetiyle Allah&rsquo;ı tanıması arasında direkt bir orantı vardır. İnsan Allah&rsquo;ı ne kadar &ccedil;ok tanısa ibadeti de daha derin ve daha esaslı olur ve İslamın istediği seviyeye ulaşır. İslam bizden ne istemiştir? Bizden yaşantımızın kuru ve ruhsuz mu olmasını istemiştir? Yalnızca namaz kılmamızı, oru&ccedil; tutmamızı, zikir s&ouml;ylememizi, dua etmemizi ve bunların dışında bir şey yapmamamızı mı istemiştir? Kesinlikle b&ouml;yle değildir.\r\n\r\n\r\n	Acaba Masumların (a.s) yaşamları b&ouml;yle miydi? Ali b. Ebitalib (a.s) sabahtan akşama kadar dua mı ediyordu? Sadece ibadet mi ediyordu, zikir mi ediyordu? Yalnızca bunları mı yapıyordu? Başka bir işi yok muydu? Hayır &ouml;yle değil. Ali b. Ebitalib (a.s) bir siyaset adamıydı, bir savaş&ccedil;ıydı, bir ilim adamıydı, iş adamıydı. İş yapan, kuyu kazan, kanal a&ccedil;an yalnızca zikir s&ouml;ylemiyor. O zaman Ali&rsquo;nin (a.s) ibadeti nasıldı? Ali&rsquo;nin (a.s) ibadeti sadece Duay-ı Kumeyl okuduğu anlar mıydı? Ali&rsquo;nin (a.s) ibadeti sadece namaz kıldığı anlar mıydı? &Ouml;yle bir namaz ki ayağına ok saplandığı zaman Allah&rsquo;a &ouml;yle y&ouml;neliyor ki oku ayağından &ccedil;ıkardıkları zaman farkında olmuyor. Hayır, Ali b. Ebitalib (a.s) kuyu kazdığı zamanda ibadet ediyordu, savaştığı zamanda: &lsquo;Ali&rsquo;nin Hendek g&uuml;n&uuml;nde vurduğu darbe insanların ve cinlerin ibadetinden daha &uuml;st&uuml;nd&uuml;r.&rsquo;[2] Ali b. Ebitalib&rsquo;in o g&uuml;n vurduğu darbenin insanların ve cinlerin ibadetinden daha &uuml;st&uuml;n olması iltifat değildir? Neden? &Ccedil;&uuml;nk&uuml; kendisi ibadettir. Yani insanın t&uuml;m yaşamı ibadet olur. Dolayısıyla &lsquo;Ger&ccedil;ekten ilahi yaşam nedir?&rsquo; sorusuna d&ouml;necek olursak cevap şudur: Yaptığımız b&uuml;t&uuml;n işler, hatta yemek i&ccedil;mek gibi g&uuml;nl&uuml;k ve &ccedil;ok normal işler bile ilahi ve ibadi olabilir. Nasıl mı? Ş&ouml;yle: Yemek yediğiniz zaman yemek kurallarına uyun; &ccedil;&uuml;nk&uuml; her şey yenilmez. Haram mal yenilmez. İslam bazı şeyleri yasaklamıştır. Onlar yenilemez. Onlardan sakınırsanız, malın helal olması i&ccedil;in uğraşırsanız; g&uuml;&ccedil; kazanıp iş yapmak i&ccedil;in, işi de halkın sıkıntılarını gidermek i&ccedil;in, kardeşinizin, bacınızın, &ccedil;ocuğunuzun, eşinizin, iş arkadaşınızın maneviyatta ilerlemesi niyetiyle yaparsanız, vazifenizi yerine getirmek i&ccedil;in yaparsanız o yemek ibadet olur, uyumak ibadet olur. Bir g&uuml;n Peygamberimiz (s.a.a) mescidde otururken ş&ouml;yle buyurdu: &lsquo;Cennet ehlinden birini g&ouml;rmek istiyorsanız mescide ilk girecek kimse(ye bakın o) cennet ehlindendir.&rsquo; Orada olan bir gen&ccedil;, cennet ehlinin kim olduğunu &ccedil;ok merak ediyordu. İ&ccedil;eri bir ihtiyar adam girdi. Onun davranışlarına dikkat etti, ama &ouml;nemli bir şey g&ouml;rmedi. Kendi kendine &lsquo;Bu adam herhalde evinde &ouml;zel bir amel yapıyor ki cennet ehli olmuştur.&rsquo; deyip ihtiyar adamın peşine takıldı. Adam evine girdi. Gen&ccedil;, i&ccedil;eride ne olduğunu bilmediği i&ccedil;in kapıyı &ccedil;aldı ve ona &lsquo;Ben yolda kalan birisiyim, bu akşam senin evinde kalmak istiyorum.&rsquo; dedi. İhtiyar adam onu i&ccedil;eri buyur etti. Gen&ccedil; onu izlemeye koyuldu. Baktı ki yaşlı adam yine &ouml;zel bir amel yapmıyor. Gen&ccedil;, eğer Peygamberimiz onun hakkında b&ouml;yle dediyse bu adam mutlaka bir şey yapmıştır, diye ge&ccedil;irdi aklından. Yatma zamanı geldi, yaşlı adam mutlaka gece yarısı &ccedil;ok &ouml;zel bir ibadet yapıyordur. Gen&ccedil; uyumadı, &lsquo;Bakalım&rsquo; dedi, &lsquo;Bu ihtiyar zat uyanıp ne yapacak?&rsquo; Baktı ki yaşlı adam da uyudu ve sabah namazına kalktı. Birka&ccedil; g&uuml;n &ccedil;eşitli bahanelerle onun yanında kaldı. Sonunda ona, Peygamberimizin onun hakkında s&ouml;ylediği s&ouml;z&uuml;, bu y&uuml;zden cennet ehli olan birinin neler yaptığını &ouml;ğrenmek i&ccedil;in onun peşinden geldiğini ama onun &ouml;zel bir amel yapmadığını ona anlattı ve ondan &lsquo;Sen ne yapıyorsun da cennet ehlisin?&rsquo; diye sordu. İhtiyar adam ş&ouml;yle dedi: &lsquo;Ben cennet ehli miyim değil miyim bilmiyorum, &ouml;zel bir amelde yapmıyorum. Ancak yaptığım her şeyi Allah rızası i&ccedil;in&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; yapmaya ve muhalif bir şey yapmamaya &ccedil;alışıyorum. Benim yaptığım budur.&rsquo;\r\n\r\n\r\n	Ger&ccedil;ekten buydu. Peygamberimiz onun i&ccedil;in cennet ehli olduğunu buyurduğunda bu y&ouml;n&uuml;ne vurgu yapıyordu. Dolayısıyla ilahi yaşam, insan yaptığı b&uuml;t&uuml;n işleri hatta g&uuml;nl&uuml;k normal işlerini bile doğru niyetle ve dinin kanunlarına uygun şekilde yaparsa g&ouml;recek ki hayatının y&ouml;n&uuml; değişmiş, daha lezzetli bir hale gelmiştir. &Ccedil;ok duyduğumuz &lsquo;Yaşamınızda bereket olsun&rsquo; s&ouml;z&uuml; Hz. Ayetullah el-Uzma Bahauddini&rsquo;nin (r.a) buyurduğu: &lsquo;Bunlara amel edin ve tecr&uuml;be kazanarak bilgi elde edin.&rsquo; tavsiyesine uyulduğu zaman ger&ccedil;ekleşir. Allame Tabatabai de ş&ouml;yle buyuruyor: &lsquo;Siz &lsquo;Kim kırk g&uuml;n Allah i&ccedil;in ihlaslı olursa, Allah onun kalbinden diline hikmet pınarlarını akıtır.&rsquo;[3] rivayetine amel edin, kırk g&uuml;n Allah rızası i&ccedil;in bir amel yapın, eğer b&ouml;yle bir şey ger&ccedil;ekleşmezse bana beddua edin.&rsquo;[4] Demek istiyor ki, ben bundan &ouml;ylesine eminim ki bu işi mutlaka yapın. &Ouml;yleyse bizde deneyelim ve yaşamımızın y&ouml;n&uuml;n&uuml; değiştirelim. İnşaallah.&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;\r\n	-----------\r\n\r\n\r\n	[1] -Zariyat/56\r\n\r\n\r\n	[2] -Seyyid b. Tavus, İkbalu&rsquo;l-A&rsquo;mal, s.467, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, 1367.\r\n\r\n\r\n	[3] -Meclisi, Muhammed Bakır, Biharu&rsquo;l-Envar, c.67, s.249, Bab:25, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, H.K.1404\r\n\r\n\r\n	[4] -Hz. Ayetullah Emini bunu Allame Tabatabai&rsquo;den aktarmaktadır.'),(629,'tr616','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<b><span style=\"; FONT-SIZE: 10pt\">Hz. Ayetullah Hamanei&rsquo;nin B&uuml;rosu:</span></b><span style=\"; FONT-SIZE: 10pt\"> Hayvanın eziyet &ccedil;ekmesine neden olursa caiz değildir.</span></p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		<b><span style=\"; FONT-SIZE: 10pt\">Hz. Ayetullah Mekarim Şirazi&rsquo;nin B&uuml;rosu:</span></b><span style=\"; FONT-SIZE: 10pt\"> Bu iş gerekliyse sakıncası yoktur.</span></p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n</div>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Hz. Ayetullah Hamanei&rsquo;nin B&uuml;rosu: Hayvanın eziyet &ccedil;ekmesine neden olursa caiz değildir.\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		Hz. Ayetullah Mekarim Şirazi&rsquo;nin B&uuml;rosu: Bu iş gerekliyse sakıncası yoktur.\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		&nbsp;','Bu sorunun ayrıntılı cevabı yoktur.'),(630,'tr615','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<span style=\"; FONT-SIZE: 10pt\">Bazı taklit mercilerinin kahverenkli noktaları lazerle ameliyat etme hakkında ki g&ouml;r&uuml;şleri ş&ouml;yledir:</span></p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		<b><span style=\"; FONT-SIZE: 10pt\">Hz. Ayetullah Hamanei&rsquo;nin B&uuml;rosu:</span></b><span style=\"; FONT-SIZE: 10pt\"> Haram dokunma ve haram bakmayı gerektirmiyorsa ve &ouml;nemli bir zararı da yoksa sakıncasızdır.</span></p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		<b><span style=\"; FONT-SIZE: 10pt\">Hz. Ayetullah Sistani&rsquo;nin Cevabı:</span></b><span style=\"; FONT-SIZE: 10pt\"> (Kahverengi noktalar) B&uuml;y&uuml;k sıkıntı veriyorsa sakıncası yoktur.</span></p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		<b><span style=\"; FONT-SIZE: 10pt\">Hz. Ayetullah Mekarim Şirazi&rsquo;nin B&uuml;rosu:</span></b><span style=\"; FONT-SIZE: 10pt\"> Haramla karışık ve &ouml;nemli bir zararı olmazsa &ouml;z&uuml;nde sakıncası yoktur. Ama eğer haramı gerektirirse (haram dokunma ve haram bakma gibi) sadece mecbur kalındığında caiz olur.</span></p>\r\n</div>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Bazı taklit mercilerinin kahverenkli noktaları lazerle ameliyat etme hakkında ki g&ouml;r&uuml;şleri ş&ouml;yledir:\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		Hz. Ayetullah Hamanei&rsquo;nin B&uuml;rosu: Haram dokunma ve haram bakmayı gerektirmiyorsa ve &ouml;nemli bir zararı da yoksa sakıncasızdır.\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		Hz. Ayetullah Sistani&rsquo;nin Cevabı: (Kahverengi noktalar) B&uuml;y&uuml;k sıkıntı veriyorsa sakıncası yoktur.\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		Hz. Ayetullah Mekarim Şirazi&rsquo;nin B&uuml;rosu: Haramla karışık ve &ouml;nemli bir zararı olmazsa &ouml;z&uuml;nde sakıncası yoktur. Ama eğer haramı gerektirirse (haram dokunma ve haram bakma gibi) sadece mecbur kalındığında caiz olur.','Bu sorunun ayrıntılı cevabı yoktur.'),(631,'tr614','<p>\r\n	Bazı taklit mercilerinin g&ouml;r&uuml;şleri ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<strong>Hz. Ayetullah Hamanei&rsquo;nin B&uuml;rosu:</strong> Zaman ve mihirde de onu vekil etmişse sakıncası yoktur. Ancak farz ihtiyat gereği b&uuml;t&uuml;n şartların mevcut olması gerekir. Mesela bakirenin, babasından ya da babasının babasından izin alması gibi.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<strong>Hz. Ayetullah Mekarim Şirazi&rsquo;nin B&uuml;rosu:</strong> Zaman ve mihirde de vekil imişse ve bu işi yapmışlarsa akit doğrudur.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<strong>Hz. Ayetullah Safi Gulpaygani&rsquo;nin B&uuml;rosu:</strong> Erkek kadını, ondan taraf vekil olarak belli bir s&uuml;re ve &uuml;cretle kendi akdine alır ve kadın s&uuml;re ve &uuml;creti &ouml;ğrendikten sonra onu kabul ederse akit doğrudur.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Bazı taklit mercilerinin g&ouml;r&uuml;şleri ş&ouml;yledir:\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Hz. Ayetullah Hamanei&rsquo;nin B&uuml;rosu: Zaman ve mihirde de onu vekil etmişse sakıncası yoktur. Ancak farz ihtiyat gereği b&uuml;t&uuml;n şartların mevcut olması gerekir. Mesela bakirenin, babasından ya da babasının babasından izin alması gibi.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Hz. Ayetullah Mekarim Şirazi&rsquo;nin B&uuml;rosu: Zaman ve mihirde de vekil imişse ve bu işi yapmışlarsa akit doğrudur.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Hz. Ayetullah Safi Gulpaygani&rsquo;nin B&uuml;rosu: Erkek kadını, ondan taraf vekil olarak belli bir s&uuml;re ve &uuml;cretle kendi akdine alır ve kadın s&uuml;re ve &uuml;creti &ouml;ğrendikten sonra onu kabul ederse akit doğrudur.\r\n\r\n\r\n	&nbsp;','Bu sorunun ayrıntılı cevabı yoktur.'),(632,'tr613','<div id=\"A3_1\">\r\n	<p>\r\n		&ldquo;Tasavvuf&rdquo;, (Arap&ccedil;ada) &ldquo;suf&rdquo; k&ouml;k&uuml;nden olup &ldquo;y&uuml;n&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &ldquo; anlamına gelir ve kendini manev&icirc; olarak yetiştirme ve d&uuml;nyev&icirc; nimetlerden uzak kalma iddiası taşıyan sofular veya y&uuml;nl&uuml; elbise giyenler tarafından tesis edilen ve tarih boyunca ve bu d&uuml;ş&uuml;nce tarzının değişik fırkalarınca başka bir&ccedil;ok dalın kendisine eklendiği bir ekold&uuml;r. &ldquo;Tasavvuf&rdquo; &ouml;ğretilerini t&uuml;m&uuml;yle kabul etmek veya reddetmek m&uuml;mk&uuml;n değildir; zira tasavvuf ehlinin &ouml;ğretileri &ldquo;din&icirc; doğru davranışlar&rdquo; ile &ldquo;zevke dayalı yanlış bidatlerin&rdquo; karışımından ibarettir. Bu yanlış karışım, Kur&rsquo;an ve s&uuml;nnet ile uyuşan birinci kısma g&ouml;re amel etme gayesi g&uuml;den kendini yetiştirmiş fertlerin, bazı sathi bakışa sahip kimseler ve zahir ehli tarafından maalesef tasavvuf ve dervişlikle itham edilmesine neden olmuştur. İmam Humeyni (r.a) da bu b&uuml;y&uuml;k şahsiyetlerdendir. Ama kendisinin s&ouml;z ve tutumlarını incelediğimizde, onun manev&icirc; olarak kendini yetiştirmeye verdiği &ouml;nem kadar, sofuluk g&ouml;sterişi ve onların bidat i&ccedil;eren d&uuml;ş&uuml;ncelerini eleştirdiğini de kavramaktayız. Bu esasla, her ne kadar İmam Humeyni (r.a) &uuml;st&uuml;n ve m&uuml;mtaz bir arif sayılsa da bilinen ve meşhur anlamıyla onu sofu bir fert addetmek hi&ccedil;bir şekilde m&uuml;mk&uuml;n değildir.</p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	Cevabın başında İslam dininin hem d&uuml;nya ve hem de ahirette insanların saadet ve mutluluğunu isteyen bir okul olduğunu ve insanların İslam&icirc; &ouml;ğretilerden istifade ederek madd&icirc; ve manev&icirc; ihtiya&ccedil;larını giderebileceklerini bilmemiz gerekir. Kur&rsquo;an-ı Kerim&rsquo;i okumayla şu &ccedil;ok rahat bir şekilde anlaşılabilir: Allah kullarını d&uuml;nyaya tapmaktan ka&ccedil;ınmaya ve de maneviyat ve ahiret d&uuml;nyasına y&ouml;nelmeye &ccedil;ağırdığı[1] gibi, ahirete y&ouml;nelmenin k&ouml;şeye &ccedil;ekilme, inziva ve madd&icirc; d&uuml;nya ile ilgili t&uuml;m faaliyetleri askıya almak i&ccedil;in bir gerek&ccedil;e olmaması gerektiği noktasını da hatırlatmaktadır. D&uuml;nyev&icirc; nimetlerin bereketlerinden istifade edilmeli ve şer&icirc; &ouml;l&ccedil;&uuml;lere riayet ederek g&uuml;nl&uuml;k ve olağan faaliyetler s&uuml;rd&uuml;r&uuml;lmeli ve bu halde Allah unutulmamalıdır.[2] Bu esasla, ger&ccedil;ek M&uuml;sl&uuml;man d&uuml;nyaya tapmayan, ama Allah&rsquo;ın d&uuml;nyadaki nimetlerinden istifade eden, onları ahireti i&ccedil;in azık karar kılan ve iki cihan hayrını Allah&rsquo;tan isteyendir.[3] Bu arada ifrat ve tefrit yolunu tutmuş ve sadece dinin bir boyutunu dikkate almış ve diğer &ouml;ğretilerden gafil kalmış şahıslar da mevcuttur. Onlardan bir grup kamu g&uuml;venliğinin sağlanması, devlet kurmak, tarım ve ticar&icirc; faaliyetler ve bilginin modernizasyonu gibi dinin sadece d&uuml;nyev&icirc; boyutlarını d&uuml;ş&uuml;nmekte ve bazen fark etmeksizin b&uuml;t&uuml;n bunların sadece ebedi hayat ve bunun da &uuml;st&uuml;nde Allah rızasını kazanmak i&ccedil;in olduğu ve de kendi başına bir değer taşımadığı ger&ccedil;eğinden gaflet etmektedirler. Diğer bir grup ise bakışlarını İslam dininin sadece manev&icirc; ve d&uuml;nya &ouml;tesi boyutlarına odaklamış ve toplumsal hayatın gereği olan faaliyetlerin &ccedil;oğunu terk ederek, kendilerini başkalarına y&uuml;k haline getirmektedir. Bilmeniz gereken enteresan husus şudur: B&ouml;yle fertlerden bazıları, d&uuml;nyadan ka&ccedil;ma g&ouml;sterişinde bulunmayı, kendi d&uuml;nyev&icirc; temay&uuml;llerini doyurmanın bir vesilesi g&ouml;rmektedir! Belirtilen hususları g&ouml;z &ouml;n&uuml;nde bulundurmayla, sorunuza d&ouml;n&uuml;yor ve aşağıdaki iki hususu inceliyoruz:</p>\r\n\r\n<p>\r\n	1. Y&uuml;nl&uuml; elbiseler, İslam&rsquo;ın ilk &ccedil;ağlarında mevcut en değersiz elbiseler olduğu i&ccedil;in genellikle parası az olan bireyler tarafından kullanılmaktaydı. B&ouml;yle bir elbise giymek, eğer nefis ile m&uuml;cadele etmek ve d&uuml;nyayı ger&ccedil;ekten hakir kılmak i&ccedil;in idiyse, bunun bir beis ve sakıncası bulunmamaktadır. Bu bağlamda, b&uuml;y&uuml;k zahit Ebuzer Gaffari ş&ouml;yle buyurmaktadır: Birini &ouml;ğle ve diğerini akşam yemeği karar kılabileceğim iki par&ccedil;a ekmeğe ve birini &uuml;zerime bağlayabileceğim ve diğerini de omzuma atacağım iki y&uuml;n par&ccedil;aya sahipken, benim d&uuml;nyayla ne işim var?![4] O bu s&ouml;zler ile M&uuml;sl&uuml;manlara &ouml;nemli bir noktayı yani gerektiğinde en az imk&acirc;nlarla yetinilebileceğini ama insanın dinini d&uuml;nyaya satmaması gerektiğini hatırlatmaktaydı. Bu, onun ilahi nimetlerden istifade etmeyi haram saydığı anlamında değildi; &ccedil;&uuml;nk&uuml; hatta s&uuml;rg&uuml;ndeyken yaşarken bile Ebuzer&rsquo;in az da olsa bir sermayeye sahip olduğunu ve kendisi ve ailesinin ondan istifade ettiklerini bilmekteyiz.[5] Sonraları M&uuml;sl&uuml;manlardan bir grup z&uuml;ht ve d&uuml;nyadan ka&ccedil;ma konusuna aşırı bir bakış a&ccedil;ısıyla yaklaşarak y&uuml;nl&uuml; elbise giymeyi M&uuml;sl&uuml;manlığın sembol&uuml; olarak değerlendirecek kadar ileri gitti ve hatta din &ouml;nderleri ve b&uuml;y&uuml;k şahsiyetleri b&ouml;yle bir prototipe riayet etmedikleri i&ccedil;in eleştirdi.[6] Başka bir tabirle, İslam tarafından tavsiye edilen ger&ccedil;ek z&uuml;hd&uuml;, z&uuml;ht satıcılığı ve m&uuml;rit bulma alışverişine d&ouml;n&uuml;şt&uuml;rd&uuml;ler ve bilerek veya bilmeyerek zahirde kendisinden ka&ccedil;tıkları d&uuml;nyanın tuzağına d&uuml;şt&uuml;ler! &ldquo;Tasavvuf&rdquo; manası y&uuml;n olan &ldquo;suf&rdquo; k&ouml;k&uuml;nden t&uuml;reyen bir kavram olması nedeniyle, tedricen bu grup y&uuml;nl&uuml; elbise giyen grup &ldquo;sofuluk&rdquo; veya &ldquo;mutasavvıfa&rdquo; adıyla tanınmış ve onların d&uuml;ş&uuml;nsel ekol&uuml; de &ldquo;tasavvuf&rdquo; olarak adlandırılmıştır. Son y&uuml;zyıllarda derviş ve harabati gibi adlar da bu bireyleri tanıtmak i&ccedil;in kullanılmıştır. Derg&acirc;h, şarap, pir ve kalender gibi ıstılahlar da onların mektebinde &ouml;zel bir yere sahip olmuştur. &Ouml;te taraftan &ldquo;tasavvuf&rdquo; &ouml;ğretilerinde sadece y&uuml;nl&uuml; elbise giymeyle yetinilmemiş, bilakis zaman i&ccedil;inde bu d&uuml;ş&uuml;nsel mektebin &ouml;nderleri tarafından başka &ouml;l&ccedil;&uuml; ve davranışlar da tasavvuf takip&ccedil;ilerine ilan edilmiştir. Bunlardan bazıları şer&icirc; ve din&icirc; a&ccedil;ıdan mesnetsizdir, ama Kur&rsquo;an ve şeriat usulleri doğrultusunda değerlendirilen ameller de var olagelmiştir. Bu bağlamda bazen şer&icirc; k&ouml;keni bulunan ameller, bir takım m&uuml;dahale ve tasarruflar neticesinde bir bidate d&ouml;n&uuml;şmekteydi. &Ouml;rneğin hadislerde a&ccedil;ıklanan[7] ve harika neticeleri peşinden getiren kırk g&uuml;n boyunca ihl&acirc;slı bir şekilde amel etme tavsiyesi bunlardan biridir. Resmi sofular bunu, bazıları mukaddes şeriat ile uyuşmayan &ouml;zel bir takım adaplar eşliğinde &ldquo;kırka oturmaya&rdquo; &ccedil;evirdiler. Neticede &ldquo;tasavvuf&rdquo; &ldquo;şer&icirc; doğru davranış&rdquo; ile &ldquo;zevke dayalı yanlış bidat&rdquo; karışım ve terkibine d&ouml;n&uuml;şm&uuml;şt&uuml;r.[8] Bu husus, birinci kısma g&ouml;re amel etme ve Allah ve masumlar tarafından belirtilmiş tavsiyeler yoluyla kendini yetiştirme gayesi g&uuml;den fertlerin, bazı zahir ehli ve yanlış d&uuml;ş&uuml;nenler tarafından tasavvuf ve dervişlik gibi ithamlarla saldırıya maruz kalmasına neden olmuştur. Yukarıdaki hususlardan hareketle, her ne kadar zahiri şekil ve kıyafet gibi bazı tasavvuf &ouml;ğretileri dinsel muteber kaynaklara dayanmasa da tasavvufun t&uuml;m &ouml;ğretileri tek par&ccedil;a olarak kabul veya ret edilmemelidir. Bilakis onun her b&ouml;l&uuml;m&uuml;n&uuml; ayrı olarak incelemek ve şeriat ile uyumluluğunu değerlendirmek gerekir. &Ouml;te taraftan manev&icirc; boyutlara ve kendini yetiştirmeye daha fazla &ouml;zen g&ouml;steren her M&uuml;sl&uuml;man&rsquo;ı da sofuluk ile su&ccedil;lamak da doğru değildir.</p>\r\n\r\n<p>\r\n	2. Bildiğimiz gibi İmam Humeyni (r.a) gen&ccedil;liğinin başında manev&icirc; olarak kendini yetiştirme yoluna girmiş ve bu y&ouml;ntemi &ouml;mr&uuml;n&uuml;n sonuna kadar s&uuml;rd&uuml;rm&uuml;şt&uuml;r. Bu y&uuml;zden onun s&ouml;z ve şiirlerinde, ilk bakışta kendisinin tasavvuf ekol&uuml;ne meyilli olduğu intibasını uyandıran sofuluğun inan&ccedil; ve ıstılahlarına benzer konu ve tabirlere bazen rastlamak m&uuml;mk&uuml;nd&uuml;r. Aşağıdaki şiir bunun &ouml;rneklerinden biridir:</p>\r\n\r\n<p>\r\n	Fakirlik keşk&uuml;l&uuml; iftiharımızın sebebi oldu</p>\r\n\r\n<p>\r\n	Ey aldatan yar iftiharı artır</p>\r\n\r\n<p>\r\n	Biz olgun kalenderin sofrasından beslenenleriz</p>\r\n\r\n<p>\r\n	Bir gamze ile beslenenin g&ouml;nl&uuml;n&uuml; okşa[9]</p>\r\n\r\n<p>\r\n	Veya</p>\r\n\r\n<p>\r\n	Ey pir beni bir derg&acirc;ha ulaştır</p>\r\n\r\n<p>\r\n	Yarenlerin hepsi gitti, bir yola ulaştır[10]</p>\r\n\r\n<p>\r\n	Hakeza</p>\r\n\r\n<p>\r\n	Sofu! Aşk yolunda sefa etmek gerek</p>\r\n\r\n<p>\r\n	Verdiğin ahde vefa etmen gerek[11]</p>\r\n\r\n<p>\r\n	Şiirlerde kullanılan bu tabirler her ne kadar tasavvufa bir t&uuml;r eğilim duyulduğu intibasını uyandırsa da hızlı ve bir y&ouml;nl&uuml; yargıda bulunmamak gerekir. &Ouml;te taraftan bu şiirlerde kullanılan ıstılahların a&ccedil;ık&ccedil;a s&ouml;ylenilmeyecek ger&ccedil;eklere işaret etme olasılığının olduğunu da g&ouml;z &ouml;n&uuml;nde bulundurmak lazımdır; zira bildiğimiz &uuml;zere İmam Humeyni&rsquo;nin (r.a) uzun &ouml;mr&uuml; boyunca ne bir keşk&uuml;l omzuna atmış ve ne de bir derg&acirc;ha gitmiştir. &Ouml;te taraftan onun diğer s&ouml;zlerine de bakmak ve b&ouml;ylece nihai neticeyi almak gerekir. Bu bağlamda onun bilinen manasıyla sofuluğa karşı olduğunu yansıtan başka şiirleri de mevcuttur. Mesela:</p>\r\n\r\n<p>\r\n	Sofu dosta ermekten habersizdir</p>\r\n\r\n<p>\r\n	Sefasız sofu istemiyorum[12]</p>\r\n\r\n<p>\r\n	Veya</p>\r\n\r\n<p>\r\n	Aşkını sofu medrese ve halkasından kovdum</p>\r\n\r\n<p>\r\n	Halka dinleyen kul beni sarhoş etti[13]</p>\r\n\r\n<p>\r\n	Hakeza</p>\r\n\r\n<p>\r\n	Sofu, arif ve derviş ile savaşalım</p>\r\n\r\n<p>\r\n	Felsefe ve kelam ilmine sarılalım[14]</p>\r\n\r\n<p>\r\n	Şimdi zahirde &ccedil;elişki arz eden bu şiirler karşısında ne yapmak gerekir? Netice itibariyle İmam tasavvufu kabul ediyor muydu yoksa ondan ka&ccedil;makta mıydı? Cevap olarak s&ouml;ylemeliyiz ki: Birinci kısımda da belirtildiği gibi, mukaddes şeriat doğrultusunda olan ve ger&ccedil;ek bir M&uuml;sl&uuml;man&rsquo;ın manev&icirc; olarak kendini yetiştirmesi i&ccedil;in istifade etmesi gereken tasavvuf &ouml;ğretileri kısmı, İmam tarafından teyit edilmiştir ve kendisi şu tavsiyede bulunmuştur: &ldquo;Allah&rsquo;ın insan ile m&uuml;nacatına inanalım. M&uuml;nacata inanalım, onu ink&acirc;r etmeyelim, bunlar derviş s&ouml;zleridir demeyelim. Bu meselelerin t&uuml;m&uuml; zarif bir şekilde Kur&rsquo;an&rsquo;da zikredilmiştir ve hidayet imamlarından aktarılan m&uuml;barek dua kitaplarında Kur&rsquo;an&rsquo;daki kadar zarif bir şekilde olmasa da ince bir şekilde yer almaktadır. Bu ıstılahları sonraları kullanan t&uuml;m şahıslar bilerek veya bilmeyerek onları Kur&rsquo;an ve hadislerden alıntılamıştır. Bunların asıl senedini bilmiyor da olabilirler.&rdquo;[15] Bu esasla İmamın bakışında sofu ve derviş ithamına maruz kalmaktan korkup kendini yetiştirmeyi kenara atmamak gerekir. Ama bu, onun sofuların t&uuml;m hareket ve davranışlarını onayladığı anlamına gelmez. Devrimden on yıllarca &ouml;nce ve daha gen&ccedil;ken (1317) İmamın yazdığı bir mektupta ş&ouml;yle bir &ouml;ğ&uuml;de rastlamaktayız: &ldquo;Resmi tasavvuf ve irfan &ouml;nderlerinin hoş s&ouml;zlerine &uuml;mit besleme ve hırka ehlinin tartışılan iddia ve sa&ccedil;ma s&ouml;zlerine kulak verme.&rdquo;[16] On yıl sonra (1363), evladı H&uuml;ccet&uuml;l İslam Ve&rsquo;l-M&uuml;slimin Seyid Ahmed&rsquo;e kendini yetiştirme bağlamında vurgulayarak bir takım tavsiyelerde bulunduktan sonra, eşzamanlı olarak ş&ouml;yle demektedir: &ldquo;S&ouml;ylediklerim kendini topluma hizmetten geri &ccedil;ekme, inzivaya &ccedil;ekilme ve Allah&rsquo;ın yaratıklarına y&uuml;k olma anlamında değildir. Bunlar cahilce ibadet edenlerin ve d&uuml;kk&acirc;n sahibi dervişlerin sıfatlarıdır.&rdquo;[17] Bir başka tavsiyesinde gelinine (Seyid Ahmed&rsquo;in eşi) ş&ouml;yle demektedir: &ldquo;Ben iddia sahiplerini temizlemek istemiyorum. Hatta hırka ateşe bile sebep olabilir. Sadece mana ve maneviyatı ink&acirc;r etmeni istemiyorum. Bu maneviyat kitap ve s&uuml;nnette de belirtilmiştir. Maneviyat muhalifleri bu hususları ya g&ouml;rmezlikten gelmiş ya da sathi bir şekilde a&ccedil;ıklamışlardır.&rdquo;[18] İmam Humeyni (r.a) ifrat ve tefrit eksenli teorileri eleştirmiş ve amellerin kabul olma &ouml;l&ccedil;&uuml;s&uuml;n&uuml; bireylerin batıni niyet ve g&uuml;d&uuml;leri bilmiştir. &Ouml;zel hareketler ve zahiri şekil ve g&ouml;r&uuml;n&uuml;şleri &ouml;l&ccedil;&uuml; kabul etmemiştir. Kendisi bu hususta ş&ouml;yle demiştir: &ldquo;Evladım! Ne sofuca inzivaya &ccedil;ekilme hakka ermenin delilidir ve ne de topluma girmek ve devlet kurmak haktan kopmanın g&ouml;stergesidir. Amellerin &ouml;l&ccedil;&uuml;s&uuml;, insanların niyetleridir. Nitekim bir abid ve zahit bile iblisin tuzağına d&uuml;şebilir.&rdquo;[19] Durum bundan ibarettir. Eğer onun tasavvuf ve dervişlik kokan bir s&ouml;z&uuml;n&uuml; g&ouml;r&uuml;rsek, onu resmi, belirgin ve bilinen sofu ve dervişleri onaylayıcı bir s&ouml;z saymamalı, bilakis Kur&rsquo;an ve s&uuml;nnetin buyrukları doğrultusunda değerlendirmeliyiz.&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;-------------</p>\r\n\r\n<p>\r\n	<br />\r\n	[1] En&rsquo;am, 32; Yunus, 24; Ankebut, 64; Muhammed, 36; Hadid, 20 ve y&uuml;zlerce başka ayet.</p>\r\n\r\n<p>\r\n	[2] A&rsquo;raf, 32; Bakara, 168 ve 172; Maide, 88; En&rsquo;am, 141, M&uuml;lk, 15 ve &hellip;</p>\r\n\r\n<p>\r\n	[3]Bakara, 201, &quot;ربنا آتنا فی الدنیا حسنة و فی الآخرة حسنة و قنا عذاب النار&quot;</p>\r\n\r\n<p>\r\n	[4] Kuleyni, Muhammed b. Yakub, Kafi, c. 2, s. 134, h. 17, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1365 ş.</p>\r\n\r\n<p>\r\n	[5] Meclisi, Muhammed Bakır, Bihar&uuml;&rsquo;l-Envar, c. 22, s. 429, h. 37, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, 1404 k.</p>\r\n\r\n<p>\r\n	[6] Kafi, c. 5, s. 65, h. 1.</p>\r\n\r\n<p>\r\n	[7] a.g.e. c. 2, s. 16, h. 6.</p>\r\n\r\n<p>\r\n	[8] Tasavvufun nasıl ortaya &ccedil;ıktığı ve geliştiği hususunda daha fazla bilgi edinmek i&ccedil;in Dr. Abd&uuml;lh&uuml;seyin Zerrin Kub&rsquo;un &ldquo;Costocu Der Tasavvuf İran&rdquo; eserine m&uuml;racaat edebilirsiniz.</p>\r\n\r\n<p>\r\n	[9] Bade-i Aşk, s. 40, M&uuml;essese-i Tanzim Ve Neşr-i Asar-ı İmam Humeyni, Tahran, 13865 ş, &ccedil;ap-ı &ccedil;arom.</p>\r\n\r\n<p>\r\n	[10] a.g.e. s. 77.</p>\r\n\r\n<p>\r\n	[11] Sahife-i İmam, c. 18, s. 444, M&uuml;essese-i Tanzim Ve Neşr-i Asar-ı İmam Humeyni, Tahran, 13865 ş, &ccedil;ap-ı &ccedil;arom.</p>\r\n\r\n<p>\r\n	[12] Bade-i Aşk, s. 29.</p>\r\n\r\n<p>\r\n	[13] a.g.e. s. 33.</p>\r\n\r\n<p>\r\n	[14] a.g.e. s. 55.</p>\r\n\r\n<p>\r\n	[15] Sahife-i İmam, c. 17, s. 458.</p>\r\n\r\n<p>\r\n	[16] Sahife-i İmam, c. 1, s. 18.</p>\r\n\r\n<p>\r\n	[17]&nbsp; Sahife-i İmam, c. 18, s. 511.</p>\r\n\r\n<p>\r\n	[18]&nbsp; Sahife-i İmam, c. 18, s. 453.</p>\r\n\r\n<p>\r\n	[19] Sahife-i İmam, c. 18, s. 512.</p>\r\n','&ldquo;Tasavvuf&rdquo;, (Arap&ccedil;ada) &ldquo;suf&rdquo; k&ouml;k&uuml;nden olup &ldquo;y&uuml;n&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &ldquo; anlamına gelir ve kendini manev&icirc; olarak yetiştirme ve d&uuml;nyev&icirc; nimetlerden uzak kalma iddiası taşıyan sofular veya y&uuml;nl&uuml; elbise giyenler tarafından tesis edilen ve tarih boyunca ve bu d&uuml;ş&uuml;nce tarzının değişik fırkalarınca başka bir&ccedil;ok dalın kendisine eklendiği bir ekold&uuml;r. &ldquo;Tasavvuf&rdquo; &ouml;ğretilerini t&uuml;m&uuml;yle kabul etmek veya reddetmek m&uuml;mk&uuml;n değildir; zira tasavvuf ehlinin &ouml;ğretileri &ldquo;din&icirc; doğru davranışlar&rdquo; ile &ldquo;zevke dayalı yanlış bidatlerin&rdquo; karışımından ibarettir. Bu yanlış karışım, Kur&rsquo;an ve s&uuml;nnet ile uyuşan birinci kısma g&ouml;re amel etme gayesi g&uuml;den kendini yetiştirmiş fertlerin, bazı sathi bakışa sahip kimseler ve zahir ehli tarafından maalesef tasavvuf ve dervişlikle itham edilmesine neden olmuştur. İmam Humeyni (r.a) da bu b&uuml;y&uuml;k şahsiyetlerdendir. Ama kendisinin s&ouml;z ve tutumlarını incelediğimizde, onun manev&icirc; olarak kendini yetiştirmeye verdiği &ouml;nem kadar, sofuluk g&ouml;sterişi ve onların bidat i&ccedil;eren d&uuml;ş&uuml;ncelerini eleştirdiğini de kavramaktayız. Bu esasla, her ne kadar İmam Humeyni (r.a) &uuml;st&uuml;n ve m&uuml;mtaz bir arif sayılsa da bilinen ve meşhur anlamıyla onu sofu bir fert addetmek hi&ccedil;bir şekilde m&uuml;mk&uuml;n değildir.','Cevabın başında İslam dininin hem d&uuml;nya ve hem de ahirette insanların saadet ve mutluluğunu isteyen bir okul olduğunu ve insanların İslam&icirc; &ouml;ğretilerden istifade ederek madd&icirc; ve manev&icirc; ihtiya&ccedil;larını giderebileceklerini bilmemiz gerekir. Kur&rsquo;an-ı Kerim&rsquo;i okumayla şu &ccedil;ok rahat bir şekilde anlaşılabilir: Allah kullarını d&uuml;nyaya tapmaktan ka&ccedil;ınmaya ve de maneviyat ve ahiret d&uuml;nyasına y&ouml;nelmeye &ccedil;ağırdığı[1] gibi, ahirete y&ouml;nelmenin k&ouml;şeye &ccedil;ekilme, inziva ve madd&icirc; d&uuml;nya ile ilgili t&uuml;m faaliyetleri askıya almak i&ccedil;in bir gerek&ccedil;e olmaması gerektiği noktasını da hatırlatmaktadır. D&uuml;nyev&icirc; nimetlerin bereketlerinden istifade edilmeli ve şer&icirc; &ouml;l&ccedil;&uuml;lere riayet ederek g&uuml;nl&uuml;k ve olağan faaliyetler s&uuml;rd&uuml;r&uuml;lmeli ve bu halde Allah unutulmamalıdır.[2] Bu esasla, ger&ccedil;ek M&uuml;sl&uuml;man d&uuml;nyaya tapmayan, ama Allah&rsquo;ın d&uuml;nyadaki nimetlerinden istifade eden, onları ahireti i&ccedil;in azık karar kılan ve iki cihan hayrını Allah&rsquo;tan isteyendir.[3] Bu arada ifrat ve tefrit yolunu tutmuş ve sadece dinin bir boyutunu dikkate almış ve diğer &ouml;ğretilerden gafil kalmış şahıslar da mevcuttur. Onlardan bir grup kamu g&uuml;venliğinin sağlanması, devlet kurmak, tarım ve ticar&icirc; faaliyetler ve bilginin modernizasyonu gibi dinin sadece d&uuml;nyev&icirc; boyutlarını d&uuml;ş&uuml;nmekte ve bazen fark etmeksizin b&uuml;t&uuml;n bunların sadece ebedi hayat ve bunun da &uuml;st&uuml;nde Allah rızasını kazanmak i&ccedil;in olduğu ve de kendi başına bir değer taşımadığı ger&ccedil;eğinden gaflet etmektedirler. Diğer bir grup ise bakışlarını İslam dininin sadece manev&icirc; ve d&uuml;nya &ouml;tesi boyutlarına odaklamış ve toplumsal hayatın gereği olan faaliyetlerin &ccedil;oğunu terk ederek, kendilerini başkalarına y&uuml;k haline getirmektedir. Bilmeniz gereken enteresan husus şudur: B&ouml;yle fertlerden bazıları, d&uuml;nyadan ka&ccedil;ma g&ouml;sterişinde bulunmayı, kendi d&uuml;nyev&icirc; temay&uuml;llerini doyurmanın bir vesilesi g&ouml;rmektedir! Belirtilen hususları g&ouml;z &ouml;n&uuml;nde bulundurmayla, sorunuza d&ouml;n&uuml;yor ve aşağıdaki iki hususu inceliyoruz:\r\n\r\n\r\n	1. Y&uuml;nl&uuml; elbiseler, İslam&rsquo;ın ilk &ccedil;ağlarında mevcut en değersiz elbiseler olduğu i&ccedil;in genellikle parası az olan bireyler tarafından kullanılmaktaydı. B&ouml;yle bir elbise giymek, eğer nefis ile m&uuml;cadele etmek ve d&uuml;nyayı ger&ccedil;ekten hakir kılmak i&ccedil;in idiyse, bunun bir beis ve sakıncası bulunmamaktadır. Bu bağlamda, b&uuml;y&uuml;k zahit Ebuzer Gaffari ş&ouml;yle buyurmaktadır: Birini &ouml;ğle ve diğerini akşam yemeği karar kılabileceğim iki par&ccedil;a ekmeğe ve birini &uuml;zerime bağlayabileceğim ve diğerini de omzuma atacağım iki y&uuml;n par&ccedil;aya sahipken, benim d&uuml;nyayla ne işim var?![4] O bu s&ouml;zler ile M&uuml;sl&uuml;manlara &ouml;nemli bir noktayı yani gerektiğinde en az imk&acirc;nlarla yetinilebileceğini ama insanın dinini d&uuml;nyaya satmaması gerektiğini hatırlatmaktaydı. Bu, onun ilahi nimetlerden istifade etmeyi haram saydığı anlamında değildi; &ccedil;&uuml;nk&uuml; hatta s&uuml;rg&uuml;ndeyken yaşarken bile Ebuzer&rsquo;in az da olsa bir sermayeye sahip olduğunu ve kendisi ve ailesinin ondan istifade ettiklerini bilmekteyiz.[5] Sonraları M&uuml;sl&uuml;manlardan bir grup z&uuml;ht ve d&uuml;nyadan ka&ccedil;ma konusuna aşırı bir bakış a&ccedil;ısıyla yaklaşarak y&uuml;nl&uuml; elbise giymeyi M&uuml;sl&uuml;manlığın sembol&uuml; olarak değerlendirecek kadar ileri gitti ve hatta din &ouml;nderleri ve b&uuml;y&uuml;k şahsiyetleri b&ouml;yle bir prototipe riayet etmedikleri i&ccedil;in eleştirdi.[6] Başka bir tabirle, İslam tarafından tavsiye edilen ger&ccedil;ek z&uuml;hd&uuml;, z&uuml;ht satıcılığı ve m&uuml;rit bulma alışverişine d&ouml;n&uuml;şt&uuml;rd&uuml;ler ve bilerek veya bilmeyerek zahirde kendisinden ka&ccedil;tıkları d&uuml;nyanın tuzağına d&uuml;şt&uuml;ler! &ldquo;Tasavvuf&rdquo; manası y&uuml;n olan &ldquo;suf&rdquo; k&ouml;k&uuml;nden t&uuml;reyen bir kavram olması nedeniyle, tedricen bu grup y&uuml;nl&uuml; elbise giyen grup &ldquo;sofuluk&rdquo; veya &ldquo;mutasavvıfa&rdquo; adıyla tanınmış ve onların d&uuml;ş&uuml;nsel ekol&uuml; de &ldquo;tasavvuf&rdquo; olarak adlandırılmıştır. Son y&uuml;zyıllarda derviş ve harabati gibi adlar da bu bireyleri tanıtmak i&ccedil;in kullanılmıştır. Derg&acirc;h, şarap, pir ve kalender gibi ıstılahlar da onların mektebinde &ouml;zel bir yere sahip olmuştur. &Ouml;te taraftan &ldquo;tasavvuf&rdquo; &ouml;ğretilerinde sadece y&uuml;nl&uuml; elbise giymeyle yetinilmemiş, bilakis zaman i&ccedil;inde bu d&uuml;ş&uuml;nsel mektebin &ouml;nderleri tarafından başka &ouml;l&ccedil;&uuml; ve davranışlar da tasavvuf takip&ccedil;ilerine ilan edilmiştir. Bunlardan bazıları şer&icirc; ve din&icirc; a&ccedil;ıdan mesnetsizdir, ama Kur&rsquo;an ve şeriat usulleri doğrultusunda değerlendirilen ameller de var olagelmiştir. Bu bağlamda bazen şer&icirc; k&ouml;keni bulunan ameller, bir takım m&uuml;dahale ve tasarruflar neticesinde bir bidate d&ouml;n&uuml;şmekteydi. &Ouml;rneğin hadislerde a&ccedil;ıklanan[7] ve harika neticeleri peşinden getiren kırk g&uuml;n boyunca ihl&acirc;slı bir şekilde amel etme tavsiyesi bunlardan biridir. Resmi sofular bunu, bazıları mukaddes şeriat ile uyuşmayan &ouml;zel bir takım adaplar eşliğinde &ldquo;kırka oturmaya&rdquo; &ccedil;evirdiler. Neticede &ldquo;tasavvuf&rdquo; &ldquo;şer&icirc; doğru davranış&rdquo; ile &ldquo;zevke dayalı yanlış bidat&rdquo; karışım ve terkibine d&ouml;n&uuml;şm&uuml;şt&uuml;r.[8] Bu husus, birinci kısma g&ouml;re amel etme ve Allah ve masumlar tarafından belirtilmiş tavsiyeler yoluyla kendini yetiştirme gayesi g&uuml;den fertlerin, bazı zahir ehli ve yanlış d&uuml;ş&uuml;nenler tarafından tasavvuf ve dervişlik gibi ithamlarla saldırıya maruz kalmasına neden olmuştur. Yukarıdaki hususlardan hareketle, her ne kadar zahiri şekil ve kıyafet gibi bazı tasavvuf &ouml;ğretileri dinsel muteber kaynaklara dayanmasa da tasavvufun t&uuml;m &ouml;ğretileri tek par&ccedil;a olarak kabul veya ret edilmemelidir. Bilakis onun her b&ouml;l&uuml;m&uuml;n&uuml; ayrı olarak incelemek ve şeriat ile uyumluluğunu değerlendirmek gerekir. &Ouml;te taraftan manev&icirc; boyutlara ve kendini yetiştirmeye daha fazla &ouml;zen g&ouml;steren her M&uuml;sl&uuml;man&rsquo;ı da sofuluk ile su&ccedil;lamak da doğru değildir.\r\n\r\n\r\n	2. Bildiğimiz gibi İmam Humeyni (r.a) gen&ccedil;liğinin başında manev&icirc; olarak kendini yetiştirme yoluna girmiş ve bu y&ouml;ntemi &ouml;mr&uuml;n&uuml;n sonuna kadar s&uuml;rd&uuml;rm&uuml;şt&uuml;r. Bu y&uuml;zden onun s&ouml;z ve şiirlerinde, ilk bakışta kendisinin tasavvuf ekol&uuml;ne meyilli olduğu intibasını uyandıran sofuluğun inan&ccedil; ve ıstılahlarına benzer konu ve tabirlere bazen rastlamak m&uuml;mk&uuml;nd&uuml;r. Aşağıdaki şiir bunun &ouml;rneklerinden biridir:\r\n\r\n\r\n	Fakirlik keşk&uuml;l&uuml; iftiharımızın sebebi oldu\r\n\r\n\r\n	Ey aldatan yar iftiharı artır\r\n\r\n\r\n	Biz olgun kalenderin sofrasından beslenenleriz\r\n\r\n\r\n	Bir gamze ile beslenenin g&ouml;nl&uuml;n&uuml; okşa[9]\r\n\r\n\r\n	Veya\r\n\r\n\r\n	Ey pir beni bir derg&acirc;ha ulaştır\r\n\r\n\r\n	Yarenlerin hepsi gitti, bir yola ulaştır[10]\r\n\r\n\r\n	Hakeza\r\n\r\n\r\n	Sofu! Aşk yolunda sefa etmek gerek\r\n\r\n\r\n	Verdiğin ahde vefa etmen gerek[11]\r\n\r\n\r\n	Şiirlerde kullanılan bu tabirler her ne kadar tasavvufa bir t&uuml;r eğilim duyulduğu intibasını uyandırsa da hızlı ve bir y&ouml;nl&uuml; yargıda bulunmamak gerekir. &Ouml;te taraftan bu şiirlerde kullanılan ıstılahların a&ccedil;ık&ccedil;a s&ouml;ylenilmeyecek ger&ccedil;eklere işaret etme olasılığının olduğunu da g&ouml;z &ouml;n&uuml;nde bulundurmak lazımdır; zira bildiğimiz &uuml;zere İmam Humeyni&rsquo;nin (r.a) uzun &ouml;mr&uuml; boyunca ne bir keşk&uuml;l omzuna atmış ve ne de bir derg&acirc;ha gitmiştir. &Ouml;te taraftan onun diğer s&ouml;zlerine de bakmak ve b&ouml;ylece nihai neticeyi almak gerekir. Bu bağlamda onun bilinen manasıyla sofuluğa karşı olduğunu yansıtan başka şiirleri de mevcuttur. Mesela:\r\n\r\n\r\n	Sofu dosta ermekten habersizdir\r\n\r\n\r\n	Sefasız sofu istemiyorum[12]\r\n\r\n\r\n	Veya\r\n\r\n\r\n	Aşkını sofu medrese ve halkasından kovdum\r\n\r\n\r\n	Halka dinleyen kul beni sarhoş etti[13]\r\n\r\n\r\n	Hakeza\r\n\r\n\r\n	Sofu, arif ve derviş ile savaşalım\r\n\r\n\r\n	Felsefe ve kelam ilmine sarılalım[14]\r\n\r\n\r\n	Şimdi zahirde &ccedil;elişki arz eden bu şiirler karşısında ne yapmak gerekir? Netice itibariyle İmam tasavvufu kabul ediyor muydu yoksa ondan ka&ccedil;makta mıydı? Cevap olarak s&ouml;ylemeliyiz ki: Birinci kısımda da belirtildiği gibi, mukaddes şeriat doğrultusunda olan ve ger&ccedil;ek bir M&uuml;sl&uuml;man&rsquo;ın manev&icirc; olarak kendini yetiştirmesi i&ccedil;in istifade etmesi gereken tasavvuf &ouml;ğretileri kısmı, İmam tarafından teyit edilmiştir ve kendisi şu tavsiyede bulunmuştur: &ldquo;Allah&rsquo;ın insan ile m&uuml;nacatına inanalım. M&uuml;nacata inanalım, onu ink&acirc;r etmeyelim, bunlar derviş s&ouml;zleridir demeyelim. Bu meselelerin t&uuml;m&uuml; zarif bir şekilde Kur&rsquo;an&rsquo;da zikredilmiştir ve hidayet imamlarından aktarılan m&uuml;barek dua kitaplarında Kur&rsquo;an&rsquo;daki kadar zarif bir şekilde olmasa da ince bir şekilde yer almaktadır. Bu ıstılahları sonraları kullanan t&uuml;m şahıslar bilerek veya bilmeyerek onları Kur&rsquo;an ve hadislerden alıntılamıştır. Bunların asıl senedini bilmiyor da olabilirler.&rdquo;[15] Bu esasla İmamın bakışında sofu ve derviş ithamına maruz kalmaktan korkup kendini yetiştirmeyi kenara atmamak gerekir. Ama bu, onun sofuların t&uuml;m hareket ve davranışlarını onayladığı anlamına gelmez. Devrimden on yıllarca &ouml;nce ve daha gen&ccedil;ken (1317) İmamın yazdığı bir mektupta ş&ouml;yle bir &ouml;ğ&uuml;de rastlamaktayız: &ldquo;Resmi tasavvuf ve irfan &ouml;nderlerinin hoş s&ouml;zlerine &uuml;mit besleme ve hırka ehlinin tartışılan iddia ve sa&ccedil;ma s&ouml;zlerine kulak verme.&rdquo;[16] On yıl sonra (1363), evladı H&uuml;ccet&uuml;l İslam Ve&rsquo;l-M&uuml;slimin Seyid Ahmed&rsquo;e kendini yetiştirme bağlamında vurgulayarak bir takım tavsiyelerde bulunduktan sonra, eşzamanlı olarak ş&ouml;yle demektedir: &ldquo;S&ouml;ylediklerim kendini topluma hizmetten geri &ccedil;ekme, inzivaya &ccedil;ekilme ve Allah&rsquo;ın yaratıklarına y&uuml;k olma anlamında değildir. Bunlar cahilce ibadet edenlerin ve d&uuml;kk&acirc;n sahibi dervişlerin sıfatlarıdır.&rdquo;[17] Bir başka tavsiyesinde gelinine (Seyid Ahmed&rsquo;in eşi) ş&ouml;yle demektedir: &ldquo;Ben iddia sahiplerini temizlemek istemiyorum. Hatta hırka ateşe bile sebep olabilir. Sadece mana ve maneviyatı ink&acirc;r etmeni istemiyorum. Bu maneviyat kitap ve s&uuml;nnette de belirtilmiştir. Maneviyat muhalifleri bu hususları ya g&ouml;rmezlikten gelmiş ya da sathi bir şekilde a&ccedil;ıklamışlardır.&rdquo;[18] İmam Humeyni (r.a) ifrat ve tefrit eksenli teorileri eleştirmiş ve amellerin kabul olma &ouml;l&ccedil;&uuml;s&uuml;n&uuml; bireylerin batıni niyet ve g&uuml;d&uuml;leri bilmiştir. &Ouml;zel hareketler ve zahiri şekil ve g&ouml;r&uuml;n&uuml;şleri &ouml;l&ccedil;&uuml; kabul etmemiştir. Kendisi bu hususta ş&ouml;yle demiştir: &ldquo;Evladım! Ne sofuca inzivaya &ccedil;ekilme hakka ermenin delilidir ve ne de topluma girmek ve devlet kurmak haktan kopmanın g&ouml;stergesidir. Amellerin &ouml;l&ccedil;&uuml;s&uuml;, insanların niyetleridir. Nitekim bir abid ve zahit bile iblisin tuzağına d&uuml;şebilir.&rdquo;[19] Durum bundan ibarettir. Eğer onun tasavvuf ve dervişlik kokan bir s&ouml;z&uuml;n&uuml; g&ouml;r&uuml;rsek, onu resmi, belirgin ve bilinen sofu ve dervişleri onaylayıcı bir s&ouml;z saymamalı, bilakis Kur&rsquo;an ve s&uuml;nnetin buyrukları doğrultusunda değerlendirmeliyiz.&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	&nbsp;-------------\r\n\r\n\r\n	\r\n	[1] En&rsquo;am, 32; Yunus, 24; Ankebut, 64; Muhammed, 36; Hadid, 20 ve y&uuml;zlerce başka ayet.\r\n\r\n\r\n	[2] A&rsquo;raf, 32; Bakara, 168 ve 172; Maide, 88; En&rsquo;am, 141, M&uuml;lk, 15 ve &hellip;\r\n\r\n\r\n	[3]Bakara, 201, &quot;ربنا آتنا فی الدنیا حسنة و فی الآخرة حسنة و قنا عذاب النار&quot;\r\n\r\n\r\n	[4] Kuleyni, Muhammed b. Yakub, Kafi, c. 2, s. 134, h. 17, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1365 ş.\r\n\r\n\r\n	[5] Meclisi, Muhammed Bakır, Bihar&uuml;&rsquo;l-Envar, c. 22, s. 429, h. 37, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, 1404 k.\r\n\r\n\r\n	[6] Kafi, c. 5, s. 65, h. 1.\r\n\r\n\r\n	[7] a.g.e. c. 2, s. 16, h. 6.\r\n\r\n\r\n	[8] Tasavvufun nasıl ortaya &ccedil;ıktığı ve geliştiği hususunda daha fazla bilgi edinmek i&ccedil;in Dr. Abd&uuml;lh&uuml;seyin Zerrin Kub&rsquo;un &ldquo;Costocu Der Tasavvuf İran&rdquo; eserine m&uuml;racaat edebilirsiniz.\r\n\r\n\r\n	[9] Bade-i Aşk, s. 40, M&uuml;essese-i Tanzim Ve Neşr-i Asar-ı İmam Humeyni, Tahran, 13865 ş, &ccedil;ap-ı &ccedil;arom.\r\n\r\n\r\n	[10] a.g.e. s. 77.\r\n\r\n\r\n	[11] Sahife-i İmam, c. 18, s. 444, M&uuml;essese-i Tanzim Ve Neşr-i Asar-ı İmam Humeyni, Tahran, 13865 ş, &ccedil;ap-ı &ccedil;arom.\r\n\r\n\r\n	[12] Bade-i Aşk, s. 29.\r\n\r\n\r\n	[13] a.g.e. s. 33.\r\n\r\n\r\n	[14] a.g.e. s. 55.\r\n\r\n\r\n	[15] Sahife-i İmam, c. 17, s. 458.\r\n\r\n\r\n	[16] Sahife-i İmam, c. 1, s. 18.\r\n\r\n\r\n	[17]&nbsp; Sahife-i İmam, c. 18, s. 511.\r\n\r\n\r\n	[18]&nbsp; Sahife-i İmam, c. 18, s. 453.\r\n\r\n\r\n	[19] Sahife-i İmam, c. 18, s. 512.'),(633,'tr612','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<span><font size=\"2\">İslam&icirc; usuller esasınca, ancak salih ameli peşinden getiren bir ilim ve bilgi faydalı olabilir. Ama bununla birlikte bazı &acirc;limlerin salih amel işlemekten geri kaldığını g&ouml;zlemlemekteyiz. Bu konu değişik nedenlerden kaynaklanabilir. Mesela onlar sadece bir takım ıstılahları &ouml;ğrenmiş, ger&ccedil;ek bilgin olmamış, bilgilerine &ouml;nem vermemiş, d&uuml;nya hayatını ahirete tercih etmiş, din&icirc; basiretlerinden iyice istifade etmemiş, şimdiye kadar yaptıklarının kendileri i&ccedil;in yeterli olduğunu d&uuml;ş&uuml;nm&uuml;ş, Allah ve O&rsquo;nun velilerinden gafil kalmış veya Allah&rsquo;ın rahmeti ve bağışlamasıyla mağrur olmuş, şeytan&icirc; vesveselere du&ccedil;ar olmuş ve iyi işleri yapmayı geleceğe bırakmışlardır. Bunları ilahi komplo kuşatmış ve d&uuml;nyada elde ettikleri fayda ve g&uuml;zellikleri Allah&rsquo;ın rızası olarak değerlendirmişlerdir. Bu nedenle, yukarıdaki eksiklikleri gidermeye &ccedil;alışmak ve uyararak ve hatırlatarak (Allah&rsquo;ı anmak ve d&uuml;zenli olarak bilgileri hatırlamak ile) Allah rızası i&ccedil;in adım atmak gerekir. Ama her hal&uuml;karda, imanlı bireylere ve &ouml;zellikle de din bilginlerine k&ouml;t&uuml; zan beslememek ve onların &ccedil;oğunu salih amel ve iyi davranıştan yoksun bilmemek gerekir. &Ccedil;&uuml;nk&uuml; &ccedil;ok a&ccedil;ık olduğu &uuml;zere bir&ccedil;ok iyi işin zahiri bir g&ouml;r&uuml;nt&uuml;s&uuml; yoktur ve diğer insanlar bunu anlamamaktadır. İbadet ve salih amel ile pek meşhur olmayan şahısların ger&ccedil;ekte Allah&rsquo;ın dostu olması muhtemeldir. Elbette g&uuml;nah ile kendilerini g&ouml;sterenleri bu gruptan saymak m&uuml;mk&uuml;n değildir. </font></span></p>\r\n</div>\r\n','<p>\r\n	<br />\r\n	Evvela sizin endişenizi onaylamak gerek; zira masum imamlar (a.s) da sadece s&ouml;z s&ouml;yleyen ve amelden yoksun olanlara lanet etmiş[1] ve onları mızrağı olmayan ok&ccedil;ulara benzetmişlerdir.[2] İlim ile tanınmış şahısların davranış ve amelde ellerinin boş olmasına değişik amiller neden olmaktadır. Bu amillerden bazıları şunlardır:</p>\r\n\r\n<p>\r\n	1. Ger&ccedil;ek Bilgiye Sahip Olmamak: G&ouml;r&uuml;n&uuml;şte bilgin olan bazı fertler, varlıklarının derinliklerinde ilahi bilgiden yoksundur ve sadece bir takım ıstılahlar &ouml;ğrenip bunların yardımıyla halk arasında kendileri i&ccedil;in bir konum edinmek gayesi g&uuml;tmektedirler. Bu t&uuml;r bireyler Ebuzer Gaffari&rsquo;nin tabiriyle cennetin kokusunu duyumsamayacaklardır.[3] Onlar tabii olarak halis bir niyet taşımadıkları i&ccedil;in g&uuml;tt&uuml;kleri temel hedefe ulaşmak maksadıyla her fırsattan yararlanacaklardır. Hatta din&icirc; mefhum ve &ouml;ğretileri tersine &ccedil;evirme pahasına da olsa bunu yapacaklardır. Hafız Şirazi ş&ouml;yle demektedir:</p>\r\n\r\n<p>\r\n	Sanki yargı g&uuml;n&uuml;ne inanmazlar onlar</p>\r\n\r\n<p>\r\n	Yargıcın işinde bu kadar hile ve &ccedil;arpıklık yapmaları bundan olsa gerek</p>\r\n\r\n<p>\r\n	2. D&uuml;nya Hayatını Ahirete Tercih Etmek: G&uuml;nl&uuml;k yaşantımızda bir takım gen&ccedil;lere rastlamaktayız; Mesela bu gen&ccedil;ler bir taraftan yabancı bir &uuml;lkeye yolculuk yapmak, bilgisayar veya motosiklet satın almak gibi ilgi duydukları bir isteğin anne ve babaları tarafından yerine getirilmesini istemekte ve &ouml;te taraftan da evlilik sonrası maddi ve manevi tam destek almada se&ccedil;im sahibi olmaktadırlar. Bu hususta anne ve babalarının kendilerine yalan s&ouml;ylemediklerinden emin olmaktadırlar. Ama şimdi peşinde oldukları şeye duydukları ilginin derecesi, gelecekteki daimi menfaatlere y&uuml;z &ccedil;evirmeye neden olmaktadır! Maalesef bilginler arasında da b&ouml;yle bireyler g&ouml;ze &ccedil;arpmaktadır! Kur&rsquo;an onlardan biri hakkında ş&ouml;yle buyurmaktadır: &ldquo;Kendisine ayetlerimizi verdiğimiz h&acirc;lde, onlardan sıyrılıp da şeytanın kendisini peşine taktığı, bu y&uuml;zden de azgınlardan olan kimsenin haberini onlara anlat. Dileseydik o ayetlerle onu elbette y&uuml;celtirdik. Fakat o, d&uuml;nyaya saplanıp kaldı da kendi heva ve hevesine uydu.&rdquo;[4] Maddi hayata (para ve servete veya yer ve makam) haddinden &ccedil;ok ilgi duymak, her zaman din bilginlerinin pususuna yatmış &ccedil;ok tehlikeli hususlardandır. Onlar Allah&rsquo;tan yardım dileyerek onunla m&uuml;cadele etmeye &ccedil;alışmalıdırlar. Aksi takdirde &ouml;nderimizin buyurduğu gibi onların dindarlıklarından ş&uuml;phe duymamız gerekir.[5]</p>\r\n\r\n<p>\r\n	3. Din&icirc; Basiretten İstifade Etmemek: Bazen insanlar ve bu c&uuml;mleden olmak &uuml;zere bilginler, gerek&ccedil;eli g&ouml;rd&uuml;kleri ve beğenilen ve iyi addettikleri davranışlarda bulunmaktadırlar; h&acirc;lbuki işin ger&ccedil;eği bunun tersinedir. Y&uuml;ce Allah bu grubu tanıtırken ş&ouml;yle buyurmaktadır: &ldquo;(Ey Muhammed!) De ki: Amelce en &ccedil;ok ziyana uğrayan; iyi iş yaptıklarını sandıkları h&acirc;lde, d&uuml;nya hayatındaki &ccedil;abaları kaybolup giden kimseleri size haber verelim mi?&rdquo; [6] B&ouml;yle bir inan&ccedil;, &ouml;l&uuml;m anına kadar da bu bireyler ile birlikte olacak ve meleklere hitaben biz hi&ccedil;bir k&ouml;t&uuml; davranışta bulunmadık diyeceklerdir![7] B&ouml;yle bir yanlış ve hatanın sebebi, şeytanın her zaman yanlışa s&uuml;r&uuml;klemeye ve &ccedil;irkinlikleri g&uuml;zel g&ouml;stermeye[8] yeltenmesi ve bu bireylerin de din&icirc; basiretten tam olarak yararlanamaması ve hakkı hak olmayandan ayrıt edememesidir. Başka bir ifadeyle, uygun y&ouml;ntemi belirlemede k&ouml;rler gibi olmaları[9], basiret g&ouml;z&uuml;ne sahip olmakla birlikte ondan yararlanmamaları ve sapmaları buna neden olmaktadır.[10]</p>\r\n\r\n<p>\r\n	4. Yapılan Amellerin Yeterli Olduğu Sanısı: Bazı bireyler de cihad, zek&acirc;t ve hac gibi iyi amelleri dosyalarında bulundurmakta ve şeytan vesveseleriyle şimdiye kadar yaptıklarınız yeterli ve kurtuluşunuz i&ccedil;in yeterlidir, diye kendilerini yanlış bir neticeye itmektedir! H&acirc;lbuki insan hi&ccedil;bir zaman yetingenlik hissi duymamalı ve ameli terk etmemelidir, &ccedil;&uuml;nk&uuml; bu durumda ge&ccedil;miş amellerin yok olması ve eserlerinin silinmesiyle karşılaşabilir.[11]</p>\r\n\r\n<p>\r\n	5. Allah&rsquo;ın Ve Evliyalarının Denetiminden Gafil Olmak: İnsanlar, amellerinin aşik&acirc;r bir şekilde başkalarının denetimi ve kontrol&uuml; altında olduğunu bilirlerse, daha az hata ve yanlışa m&uuml;rtekip olurlar. Ama bu denetim gizli olması ve denetleyen şahsın bireyin g&ouml;rebileceği bir yerde olmaması durumunda, insanlar daha fazla bir g&uuml;venlik hissi duymakta ve kendilerini yanlış yapmada daha &ouml;zg&uuml;r addetmektedirler! Bu nedenle, su&ccedil; işleyen şof&ouml;rler kanunları tam bildikleri halde, polisin &ouml;n&uuml;nde kendilerine yasalara riayet eden kişiler olarak g&ouml;stermekte, ama gizli kameranın bulunduğu otoban ve d&ouml;rt yollarda ise b&ouml;yle bir hassasiyet taşımamaları olanaklıdır. Oysaki polisi g&ouml;rmemek, onların bir t&uuml;r gaflette bulunmasına neden olacaktır, ama bu denetimin olmadığı anlamına gelmez! Bu şekilde, eğer biz Allah ve O&rsquo;nun evliyaları gibi bakanların varlığını maddi ve d&uuml;nyevi g&ouml;zlerimizle m&uuml;şahede etmezsek, gaflete du&ccedil;ar olmakta ve yanlışlara m&uuml;rtekip olmaktayız. Bu sebeple, onlarca ve y&uuml;zlerce defa hazır ve nazır olduğunu bize hatırlatmaktadır.[12] Biz, daha az sapmaya du&ccedil;ar olmamız i&ccedil;in bu denetimi kendi i&ccedil;imizde yerleşik kılmalıyız.</p>\r\n\r\n<p>\r\n	6. Allah&rsquo;ın Bağışlaması Ve Affına Umut Beslemek: Bir grup m&uuml;min de Allah&rsquo;ın hazır ve nazır olduğu hususunda hi&ccedil;bir ş&uuml;phe duymamakta, ama Allah&rsquo;ın rahmeti ve O&rsquo;nun tarafından g&uuml;nahların bağışlanmasına umut beslemek, onlarda bir t&uuml;r hal meydana getirmekte ve bunun neticesinde amelleri ilim ve bilgileriyle pek bağdaşmamaktadır! İmam Sadık (a.s) b&ouml;yle bireyler ile ilgili olarak ş&ouml;yle buyurmaktadır: &ldquo;Eğer Allah&rsquo;ın seni g&ouml;rd&uuml;ğ&uuml;n&uuml; biliyorsan ve bununla birlikte diğer insanların nezdinde k&ouml;t&uuml; bir amel işlemekten sakınıyorsan, ama O&rsquo;nun karşısında a&ccedil;ık&ccedil;a g&uuml;nah işliyorsan, Allah&rsquo;ı en değersiz nazır olarak değerlendirmiş gibi olursun.&rdquo;![13] Elbette muteber duaların birinde bu bağlamda &ouml;z&uuml;r istendiği ve ş&ouml;yle seslenildiğini okumaktayız: Ey Allahım! G&uuml;nahım seni en değersiz nazır g&ouml;rd&uuml;ğ&uuml;mden değildir, bilakis senin g&uuml;nahımı &ouml;rteceğini, tahamm&uuml;l ve sabır g&ouml;stereceğini ve bana azap etmede acele etmeyeceğini bildiğimdendir&hellip;&rdquo;![14]</p>\r\n\r\n<p>\r\n	7. İşleri Geleceğe Bırakmak: Allah&rsquo;ın kullarının t&ouml;vbelerini kabul edeceğine dair m&uuml;jdesi bulunduğundan, şeytanın vesveselerinden birisi t&ouml;vbe ve salih amel i&ccedil;in fırsatın bulunduğunu telkin etmektir. Bu şekilde, bireyler bug&uuml;n ve yarın diyerek iyi işler yapmayı geciktirmektedir! Bu hususta m&uuml;minler şu noktalara dikkat etmelidir: Birincisi, &Ouml;l&uuml;m anında t&ouml;vbe pek faydalı olmayacaktır.[15] İkincisi, &ouml;l&uuml;m &ouml;ng&ouml;r&uuml;lmezdir ve her an gelmesi muhtemeldir![16] Bu iki hususa dikkat ederek, salih amel işlemede ihmalk&acirc;rlık yapmamak ve onu geciktirmemek gerekir.</p>\r\n\r\n<p>\r\n	8. İlahi Komplo: Bir grup birey, bu d&uuml;nyada ilahi nimetlere sahip olmayı ve maddi gelişme ve ilerlemelerini, Allah rızası ve O&rsquo;nun &ouml;zel inayetinin g&ouml;stergesi bilmektedir. Her ne kadar bu sanının bir&ccedil;ok yerde doğru olması m&uuml;mk&uuml;n olsa da,[17] salih amel işlenmeden değişik nimetler insanın başına yağıyorsa, bunun ilahi komplonun bir g&ouml;stergesi olabileceği ve peşinden tatsız bir akıbet getirebileceğine dikkat edilmelidir.[18] Değinilen konular, her ne kadar &acirc;lim de olsalar insanları ameli terk etmeye &ccedil;ağıran amillerdendir ve bunların giderilmesi i&ccedil;in &ccedil;alışılmalıdır. Bu bağlamda ve sadece salih amel ile Allah&rsquo;a ulaşılabileceğine dikkat ederek,[19] &ldquo;zikir&rdquo; veya &ldquo;Allah&rsquo;ı anmak&rdquo;[20] ve de &ldquo;hatırlatmak&rdquo; veya &ldquo;andırmak&rdquo; insanın kendi bilgisinden istifade etmesi i&ccedil;in en iyi y&ouml;ntemdir; yani her zaman Allah&rsquo;ı anmamız ve bildiğimiz şeyleri kendimiz ve diğer şahıslar i&ccedil;in tekrar etmemiz gerekir.[21] Namaz gibi tekrar edilen ibadetler de bir t&uuml;r hatırlatmak olup kendisine gerekli &ouml;zenin g&ouml;sterilmesi durumunda insanı gafletten uzak kılar, k&ouml;t&uuml;l&uuml;k ve haramların &ouml;n&uuml;n&uuml; alır.[22] Son olarak şu hususun hatırlatılması da zorunludur: Din bilginleri de diğer imanlı bireyler gibi bir&ccedil;ok iyi amelde bulunmanın yanı sıra, bazen k&uuml;&ccedil;&uuml;k hatalara da m&uuml;rtekip olabilirler.[23] Ama bu husus onların imanlarına bir halel getirmez ve bu esas uyarınca, t&uuml;m bilginlere ve sıradan inananlara k&ouml;t&uuml;mser olmamak ve onların &ccedil;oğunu iyi amel ve davranıştan yoksun bilmemek gerekir; zira amel normal olarak daha &ccedil;ok g&ouml;ze batan ve başkalarının &ouml;vg&uuml;s&uuml;ne neden olan zahiri hususlara &ouml;zg&uuml; değildir! Aksine abid ve amel ehli şahıslar sıfatıyla kendilerini g&ouml;stermeye ve meşhur kılmaya &ccedil;alışan bireylerin dindarlıklarından ş&uuml;phe edilmelidir.[24] Hakeza g&ouml;ze gelmeyen salih ameller sıradan ibadetlerden derecelerle daha &ccedil;ok sevap ve ecir taşıyabilir ve bu nedenle kendilerini amelden yoksun bildiğimiz bireyler ger&ccedil;ekte diğerlerine oranla daha y&uuml;ksek bir derecede olabilir![25] Bu nedenle, a&ccedil;ık&ccedil;a ve pervasızca g&uuml;nah işleyen ve başka bir ifadeyle aşik&acirc;r olarak g&uuml;naha bulaşan ve bu sebeple de gıybetleri de caiz olan[26] kimseleri istisna etmeli ve diğer bilginler ve imanlı bireylere y&ouml;nelik ise m&uuml;spet bir bakış taşımalıyız.</p>\r\n\r\n<p>\r\n	&nbsp;----------</p>\r\n\r\n<p>\r\n	<br />\r\n	[1] H&uuml;r Amıli, Muhammed b. el-Hasan, Vesail&uuml;&rsquo;ş-Şia, c. 16, s. 280, h. 21555, M&uuml;esses-i &Acirc;lu&rsquo;l-Beyt, Kum, 1409.</p>\r\n\r\n<p>\r\n	[2] a.g.e. c. 7, s. 145, h. 8962.</p>\r\n\r\n<p>\r\n	[3] Şehid Sani, M&uuml;nyet&uuml;&rsquo;l-M&uuml;rid, s. 142, İntişarat-ı Defter-i Tebliğat-ı İslam&icirc;, Kum, 1409 k.</p>\r\n\r\n<p>\r\n	[4] A&rsquo;raf, 175 &ndash; 176.</p>\r\n\r\n<p>\r\n	[5] Muhammed b. Yakub Kuleyni, Kafi, c. 1, s. 46, h. 4, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1365 ş.</p>\r\n\r\n<p>\r\n	[6] Kehf, 103 -104.</p>\r\n\r\n<p>\r\n	[7] Nahl, 28, &quot;ما کنا نعمل من سوء&quot;</p>\r\n\r\n<p>\r\n	[8] Nahl, 63; Fatır, 8; Enfal, 48 ve &hellip;</p>\r\n\r\n<p>\r\n	[9] Enam, 110.</p>\r\n\r\n<p>\r\n	[10] Ankebut, 38.</p>\r\n\r\n<p>\r\n	[11] Muhammed, 32 &ndash; 33, &quot;...و سیحبط أعمالهم ... و لا تبطلوا أعمالکم&quot;; Hucurat, 2; Hud, 15 &ndash; 16; Ahzab, 19; Bakara, 264 ve &hellip;</p>\r\n\r\n<p>\r\n	[12] Yunus, 6; T&ouml;vbe, 105; İbrahim, 42. Y&uuml;ce Allah değişik kavramlardan istifade ederek insanın davranışlarına y&ouml;nelik bakışını ilan etmiş ve &ouml;rnek olarak sadece &ldquo;habir&rdquo; (haberi olan) Kur&rsquo;an&rsquo;da kırk defadan fazla kullanılmıştır.</p>\r\n\r\n<p>\r\n	[13] Meclisi, Muhammed Bakır, Bihar&uuml;&rsquo;l-Envar, c. 67, s. 386, h. 48, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, 1404 k.</p>\r\n\r\n<p>\r\n	[14] a.g.e. c. 95, s. 84, Ebu Hamza Somali duasının bir b&ouml;l&uuml;m&uuml;.</p>\r\n\r\n<p>\r\n	[15] Nisa, 18; Muminun, 99 &ndash; 100.</p>\r\n\r\n<p>\r\n	[16] Enam, 47, A&rsquo;raf, 95; Nahl, 45; ve &hellip;</p>\r\n\r\n<p>\r\n	[17] Yusuf, 101.</p>\r\n\r\n<p>\r\n	[18] En&rsquo;am, 44; A&rsquo;raf, 182.</p>\r\n\r\n<p>\r\n	[19] Kehf, 110.</p>\r\n\r\n<p>\r\n	[20] Rad, 28.</p>\r\n\r\n<p>\r\n	[21] Kaf, 45; A&rsquo;la, 9; Zariyat, 55.</p>\r\n\r\n<p>\r\n	[22] Ankebut, 45.</p>\r\n\r\n<p>\r\n	[23] T&ouml;vbe, 102.</p>\r\n\r\n<p>\r\n	[24] Vesail&uuml;&rsquo;ş-Şia, c. 1, s. 79, h. 179.</p>\r\n\r\n<p>\r\n	[25] a.g.e. c. 16, s. 284, h. 21478.</p>\r\n\r\n<p>\r\n	[26] a.g.e. c. 12, s. 289, h. 16328.</p>\r\n','İslam&icirc; usuller esasınca, ancak salih ameli peşinden getiren bir ilim ve bilgi faydalı olabilir. Ama bununla birlikte bazı &acirc;limlerin salih amel işlemekten geri kaldığını g&ouml;zlemlemekteyiz. Bu konu değişik nedenlerden kaynaklanabilir. Mesela onlar sadece bir takım ıstılahları &ouml;ğrenmiş, ger&ccedil;ek bilgin olmamış, bilgilerine &ouml;nem vermemiş, d&uuml;nya hayatını ahirete tercih etmiş, din&icirc; basiretlerinden iyice istifade etmemiş, şimdiye kadar yaptıklarının kendileri i&ccedil;in yeterli olduğunu d&uuml;ş&uuml;nm&uuml;ş, Allah ve O&rsquo;nun velilerinden gafil kalmış veya Allah&rsquo;ın rahmeti ve bağışlamasıyla mağrur olmuş, şeytan&icirc; vesveselere du&ccedil;ar olmuş ve iyi işleri yapmayı geleceğe bırakmışlardır. Bunları ilahi komplo kuşatmış ve d&uuml;nyada elde ettikleri fayda ve g&uuml;zellikleri Allah&rsquo;ın rızası olarak değerlendirmişlerdir. Bu nedenle, yukarıdaki eksiklikleri gidermeye &ccedil;alışmak ve uyararak ve hatırlatarak (Allah&rsquo;ı anmak ve d&uuml;zenli olarak bilgileri hatırlamak ile) Allah rızası i&ccedil;in adım atmak gerekir. Ama her hal&uuml;karda, imanlı bireylere ve &ouml;zellikle de din bilginlerine k&ouml;t&uuml; zan beslememek ve onların &ccedil;oğunu salih amel ve iyi davranıştan yoksun bilmemek gerekir. &Ccedil;&uuml;nk&uuml; &ccedil;ok a&ccedil;ık olduğu &uuml;zere bir&ccedil;ok iyi işin zahiri bir g&ouml;r&uuml;nt&uuml;s&uuml; yoktur ve diğer insanlar bunu anlamamaktadır. İbadet ve salih amel ile pek meşhur olmayan şahısların ger&ccedil;ekte Allah&rsquo;ın dostu olması muhtemeldir. Elbette g&uuml;nah ile kendilerini g&ouml;sterenleri bu gruptan saymak m&uuml;mk&uuml;n değildir.','Evvela sizin endişenizi onaylamak gerek; zira masum imamlar (a.s) da sadece s&ouml;z s&ouml;yleyen ve amelden yoksun olanlara lanet etmiş[1] ve onları mızrağı olmayan ok&ccedil;ulara benzetmişlerdir.[2] İlim ile tanınmış şahısların davranış ve amelde ellerinin boş olmasına değişik amiller neden olmaktadır. Bu amillerden bazıları şunlardır:\r\n\r\n\r\n	1. Ger&ccedil;ek Bilgiye Sahip Olmamak: G&ouml;r&uuml;n&uuml;şte bilgin olan bazı fertler, varlıklarının derinliklerinde ilahi bilgiden yoksundur ve sadece bir takım ıstılahlar &ouml;ğrenip bunların yardımıyla halk arasında kendileri i&ccedil;in bir konum edinmek gayesi g&uuml;tmektedirler. Bu t&uuml;r bireyler Ebuzer Gaffari&rsquo;nin tabiriyle cennetin kokusunu duyumsamayacaklardır.[3] Onlar tabii olarak halis bir niyet taşımadıkları i&ccedil;in g&uuml;tt&uuml;kleri temel hedefe ulaşmak maksadıyla her fırsattan yararlanacaklardır. Hatta din&icirc; mefhum ve &ouml;ğretileri tersine &ccedil;evirme pahasına da olsa bunu yapacaklardır. Hafız Şirazi ş&ouml;yle demektedir:\r\n\r\n\r\n	Sanki yargı g&uuml;n&uuml;ne inanmazlar onlar\r\n\r\n\r\n	Yargıcın işinde bu kadar hile ve &ccedil;arpıklık yapmaları bundan olsa gerek\r\n\r\n\r\n	2. D&uuml;nya Hayatını Ahirete Tercih Etmek: G&uuml;nl&uuml;k yaşantımızda bir takım gen&ccedil;lere rastlamaktayız; Mesela bu gen&ccedil;ler bir taraftan yabancı bir &uuml;lkeye yolculuk yapmak, bilgisayar veya motosiklet satın almak gibi ilgi duydukları bir isteğin anne ve babaları tarafından yerine getirilmesini istemekte ve &ouml;te taraftan da evlilik sonrası maddi ve manevi tam destek almada se&ccedil;im sahibi olmaktadırlar. Bu hususta anne ve babalarının kendilerine yalan s&ouml;ylemediklerinden emin olmaktadırlar. Ama şimdi peşinde oldukları şeye duydukları ilginin derecesi, gelecekteki daimi menfaatlere y&uuml;z &ccedil;evirmeye neden olmaktadır! Maalesef bilginler arasında da b&ouml;yle bireyler g&ouml;ze &ccedil;arpmaktadır! Kur&rsquo;an onlardan biri hakkında ş&ouml;yle buyurmaktadır: &ldquo;Kendisine ayetlerimizi verdiğimiz h&acirc;lde, onlardan sıyrılıp da şeytanın kendisini peşine taktığı, bu y&uuml;zden de azgınlardan olan kimsenin haberini onlara anlat. Dileseydik o ayetlerle onu elbette y&uuml;celtirdik. Fakat o, d&uuml;nyaya saplanıp kaldı da kendi heva ve hevesine uydu.&rdquo;[4] Maddi hayata (para ve servete veya yer ve makam) haddinden &ccedil;ok ilgi duymak, her zaman din bilginlerinin pususuna yatmış &ccedil;ok tehlikeli hususlardandır. Onlar Allah&rsquo;tan yardım dileyerek onunla m&uuml;cadele etmeye &ccedil;alışmalıdırlar. Aksi takdirde &ouml;nderimizin buyurduğu gibi onların dindarlıklarından ş&uuml;phe duymamız gerekir.[5]\r\n\r\n\r\n	3. Din&icirc; Basiretten İstifade Etmemek: Bazen insanlar ve bu c&uuml;mleden olmak &uuml;zere bilginler, gerek&ccedil;eli g&ouml;rd&uuml;kleri ve beğenilen ve iyi addettikleri davranışlarda bulunmaktadırlar; h&acirc;lbuki işin ger&ccedil;eği bunun tersinedir. Y&uuml;ce Allah bu grubu tanıtırken ş&ouml;yle buyurmaktadır: &ldquo;(Ey Muhammed!) De ki: Amelce en &ccedil;ok ziyana uğrayan; iyi iş yaptıklarını sandıkları h&acirc;lde, d&uuml;nya hayatındaki &ccedil;abaları kaybolup giden kimseleri size haber verelim mi?&rdquo; [6] B&ouml;yle bir inan&ccedil;, &ouml;l&uuml;m anına kadar da bu bireyler ile birlikte olacak ve meleklere hitaben biz hi&ccedil;bir k&ouml;t&uuml; davranışta bulunmadık diyeceklerdir![7] B&ouml;yle bir yanlış ve hatanın sebebi, şeytanın her zaman yanlışa s&uuml;r&uuml;klemeye ve &ccedil;irkinlikleri g&uuml;zel g&ouml;stermeye[8] yeltenmesi ve bu bireylerin de din&icirc; basiretten tam olarak yararlanamaması ve hakkı hak olmayandan ayrıt edememesidir. Başka bir ifadeyle, uygun y&ouml;ntemi belirlemede k&ouml;rler gibi olmaları[9], basiret g&ouml;z&uuml;ne sahip olmakla birlikte ondan yararlanmamaları ve sapmaları buna neden olmaktadır.[10]\r\n\r\n\r\n	4. Yapılan Amellerin Yeterli Olduğu Sanısı: Bazı bireyler de cihad, zek&acirc;t ve hac gibi iyi amelleri dosyalarında bulundurmakta ve şeytan vesveseleriyle şimdiye kadar yaptıklarınız yeterli ve kurtuluşunuz i&ccedil;in yeterlidir, diye kendilerini yanlış bir neticeye itmektedir! H&acirc;lbuki insan hi&ccedil;bir zaman yetingenlik hissi duymamalı ve ameli terk etmemelidir, &ccedil;&uuml;nk&uuml; bu durumda ge&ccedil;miş amellerin yok olması ve eserlerinin silinmesiyle karşılaşabilir.[11]\r\n\r\n\r\n	5. Allah&rsquo;ın Ve Evliyalarının Denetiminden Gafil Olmak: İnsanlar, amellerinin aşik&acirc;r bir şekilde başkalarının denetimi ve kontrol&uuml; altında olduğunu bilirlerse, daha az hata ve yanlışa m&uuml;rtekip olurlar. Ama bu denetim gizli olması ve denetleyen şahsın bireyin g&ouml;rebileceği bir yerde olmaması durumunda, insanlar daha fazla bir g&uuml;venlik hissi duymakta ve kendilerini yanlış yapmada daha &ouml;zg&uuml;r addetmektedirler! Bu nedenle, su&ccedil; işleyen şof&ouml;rler kanunları tam bildikleri halde, polisin &ouml;n&uuml;nde kendilerine yasalara riayet eden kişiler olarak g&ouml;stermekte, ama gizli kameranın bulunduğu otoban ve d&ouml;rt yollarda ise b&ouml;yle bir hassasiyet taşımamaları olanaklıdır. Oysaki polisi g&ouml;rmemek, onların bir t&uuml;r gaflette bulunmasına neden olacaktır, ama bu denetimin olmadığı anlamına gelmez! Bu şekilde, eğer biz Allah ve O&rsquo;nun evliyaları gibi bakanların varlığını maddi ve d&uuml;nyevi g&ouml;zlerimizle m&uuml;şahede etmezsek, gaflete du&ccedil;ar olmakta ve yanlışlara m&uuml;rtekip olmaktayız. Bu sebeple, onlarca ve y&uuml;zlerce defa hazır ve nazır olduğunu bize hatırlatmaktadır.[12] Biz, daha az sapmaya du&ccedil;ar olmamız i&ccedil;in bu denetimi kendi i&ccedil;imizde yerleşik kılmalıyız.\r\n\r\n\r\n	6. Allah&rsquo;ın Bağışlaması Ve Affına Umut Beslemek: Bir grup m&uuml;min de Allah&rsquo;ın hazır ve nazır olduğu hususunda hi&ccedil;bir ş&uuml;phe duymamakta, ama Allah&rsquo;ın rahmeti ve O&rsquo;nun tarafından g&uuml;nahların bağışlanmasına umut beslemek, onlarda bir t&uuml;r hal meydana getirmekte ve bunun neticesinde amelleri ilim ve bilgileriyle pek bağdaşmamaktadır! İmam Sadık (a.s) b&ouml;yle bireyler ile ilgili olarak ş&ouml;yle buyurmaktadır: &ldquo;Eğer Allah&rsquo;ın seni g&ouml;rd&uuml;ğ&uuml;n&uuml; biliyorsan ve bununla birlikte diğer insanların nezdinde k&ouml;t&uuml; bir amel işlemekten sakınıyorsan, ama O&rsquo;nun karşısında a&ccedil;ık&ccedil;a g&uuml;nah işliyorsan, Allah&rsquo;ı en değersiz nazır olarak değerlendirmiş gibi olursun.&rdquo;![13] Elbette muteber duaların birinde bu bağlamda &ouml;z&uuml;r istendiği ve ş&ouml;yle seslenildiğini okumaktayız: Ey Allahım! G&uuml;nahım seni en değersiz nazır g&ouml;rd&uuml;ğ&uuml;mden değildir, bilakis senin g&uuml;nahımı &ouml;rteceğini, tahamm&uuml;l ve sabır g&ouml;stereceğini ve bana azap etmede acele etmeyeceğini bildiğimdendir&hellip;&rdquo;![14]\r\n\r\n\r\n	7. İşleri Geleceğe Bırakmak: Allah&rsquo;ın kullarının t&ouml;vbelerini kabul edeceğine dair m&uuml;jdesi bulunduğundan, şeytanın vesveselerinden birisi t&ouml;vbe ve salih amel i&ccedil;in fırsatın bulunduğunu telkin etmektir. Bu şekilde, bireyler bug&uuml;n ve yarın diyerek iyi işler yapmayı geciktirmektedir! Bu hususta m&uuml;minler şu noktalara dikkat etmelidir: Birincisi, &Ouml;l&uuml;m anında t&ouml;vbe pek faydalı olmayacaktır.[15] İkincisi, &ouml;l&uuml;m &ouml;ng&ouml;r&uuml;lmezdir ve her an gelmesi muhtemeldir![16] Bu iki hususa dikkat ederek, salih amel işlemede ihmalk&acirc;rlık yapmamak ve onu geciktirmemek gerekir.\r\n\r\n\r\n	8. İlahi Komplo: Bir grup birey, bu d&uuml;nyada ilahi nimetlere sahip olmayı ve maddi gelişme ve ilerlemelerini, Allah rızası ve O&rsquo;nun &ouml;zel inayetinin g&ouml;stergesi bilmektedir. Her ne kadar bu sanının bir&ccedil;ok yerde doğru olması m&uuml;mk&uuml;n olsa da,[17] salih amel işlenmeden değişik nimetler insanın başına yağıyorsa, bunun ilahi komplonun bir g&ouml;stergesi olabileceği ve peşinden tatsız bir akıbet getirebileceğine dikkat edilmelidir.[18] Değinilen konular, her ne kadar &acirc;lim de olsalar insanları ameli terk etmeye &ccedil;ağıran amillerdendir ve bunların giderilmesi i&ccedil;in &ccedil;alışılmalıdır. Bu bağlamda ve sadece salih amel ile Allah&rsquo;a ulaşılabileceğine dikkat ederek,[19] &ldquo;zikir&rdquo; veya &ldquo;Allah&rsquo;ı anmak&rdquo;[20] ve de &ldquo;hatırlatmak&rdquo; veya &ldquo;andırmak&rdquo; insanın kendi bilgisinden istifade etmesi i&ccedil;in en iyi y&ouml;ntemdir; yani her zaman Allah&rsquo;ı anmamız ve bildiğimiz şeyleri kendimiz ve diğer şahıslar i&ccedil;in tekrar etmemiz gerekir.[21] Namaz gibi tekrar edilen ibadetler de bir t&uuml;r hatırlatmak olup kendisine gerekli &ouml;zenin g&ouml;sterilmesi durumunda insanı gafletten uzak kılar, k&ouml;t&uuml;l&uuml;k ve haramların &ouml;n&uuml;n&uuml; alır.[22] Son olarak şu hususun hatırlatılması da zorunludur: Din bilginleri de diğer imanlı bireyler gibi bir&ccedil;ok iyi amelde bulunmanın yanı sıra, bazen k&uuml;&ccedil;&uuml;k hatalara da m&uuml;rtekip olabilirler.[23] Ama bu husus onların imanlarına bir halel getirmez ve bu esas uyarınca, t&uuml;m bilginlere ve sıradan inananlara k&ouml;t&uuml;mser olmamak ve onların &ccedil;oğunu iyi amel ve davranıştan yoksun bilmemek gerekir; zira amel normal olarak daha &ccedil;ok g&ouml;ze batan ve başkalarının &ouml;vg&uuml;s&uuml;ne neden olan zahiri hususlara &ouml;zg&uuml; değildir! Aksine abid ve amel ehli şahıslar sıfatıyla kendilerini g&ouml;stermeye ve meşhur kılmaya &ccedil;alışan bireylerin dindarlıklarından ş&uuml;phe edilmelidir.[24] Hakeza g&ouml;ze gelmeyen salih ameller sıradan ibadetlerden derecelerle daha &ccedil;ok sevap ve ecir taşıyabilir ve bu nedenle kendilerini amelden yoksun bildiğimiz bireyler ger&ccedil;ekte diğerlerine oranla daha y&uuml;ksek bir derecede olabilir![25] Bu nedenle, a&ccedil;ık&ccedil;a ve pervasızca g&uuml;nah işleyen ve başka bir ifadeyle aşik&acirc;r olarak g&uuml;naha bulaşan ve bu sebeple de gıybetleri de caiz olan[26] kimseleri istisna etmeli ve diğer bilginler ve imanlı bireylere y&ouml;nelik ise m&uuml;spet bir bakış taşımalıyız.\r\n\r\n\r\n	&nbsp;----------\r\n\r\n\r\n	\r\n	[1] H&uuml;r Amıli, Muhammed b. el-Hasan, Vesail&uuml;&rsquo;ş-Şia, c. 16, s. 280, h. 21555, M&uuml;esses-i &Acirc;lu&rsquo;l-Beyt, Kum, 1409.\r\n\r\n\r\n	[2] a.g.e. c. 7, s. 145, h. 8962.\r\n\r\n\r\n	[3] Şehid Sani, M&uuml;nyet&uuml;&rsquo;l-M&uuml;rid, s. 142, İntişarat-ı Defter-i Tebliğat-ı İslam&icirc;, Kum, 1409 k.\r\n\r\n\r\n	[4] A&rsquo;raf, 175 &ndash; 176.\r\n\r\n\r\n	[5] Muhammed b. Yakub Kuleyni, Kafi, c. 1, s. 46, h. 4, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1365 ş.\r\n\r\n\r\n	[6] Kehf, 103 -104.\r\n\r\n\r\n	[7] Nahl, 28, &quot;ما کنا نعمل من سوء&quot;\r\n\r\n\r\n	[8] Nahl, 63; Fatır, 8; Enfal, 48 ve &hellip;\r\n\r\n\r\n	[9] Enam, 110.\r\n\r\n\r\n	[10] Ankebut, 38.\r\n\r\n\r\n	[11] Muhammed, 32 &ndash; 33, &quot;...و سیحبط أعمالهم ... و لا تبطلوا أعمالکم&quot;; Hucurat, 2; Hud, 15 &ndash; 16; Ahzab, 19; Bakara, 264 ve &hellip;\r\n\r\n\r\n	[12] Yunus, 6; T&ouml;vbe, 105; İbrahim, 42. Y&uuml;ce Allah değişik kavramlardan istifade ederek insanın davranışlarına y&ouml;nelik bakışını ilan etmiş ve &ouml;rnek olarak sadece &ldquo;habir&rdquo; (haberi olan) Kur&rsquo;an&rsquo;da kırk defadan fazla kullanılmıştır.\r\n\r\n\r\n	[13] Meclisi, Muhammed Bakır, Bihar&uuml;&rsquo;l-Envar, c. 67, s. 386, h. 48, M&uuml;esseset&uuml;&rsquo;l-Vefa, Beyrut, 1404 k.\r\n\r\n\r\n	[14] a.g.e. c. 95, s. 84, Ebu Hamza Somali duasının bir b&ouml;l&uuml;m&uuml;.\r\n\r\n\r\n	[15] Nisa, 18; Muminun, 99 &ndash; 100.\r\n\r\n\r\n	[16] Enam, 47, A&rsquo;raf, 95; Nahl, 45; ve &hellip;\r\n\r\n\r\n	[17] Yusuf, 101.\r\n\r\n\r\n	[18] En&rsquo;am, 44; A&rsquo;raf, 182.\r\n\r\n\r\n	[19] Kehf, 110.\r\n\r\n\r\n	[20] Rad, 28.\r\n\r\n\r\n	[21] Kaf, 45; A&rsquo;la, 9; Zariyat, 55.\r\n\r\n\r\n	[22] Ankebut, 45.\r\n\r\n\r\n	[23] T&ouml;vbe, 102.\r\n\r\n\r\n	[24] Vesail&uuml;&rsquo;ş-Şia, c. 1, s. 79, h. 179.\r\n\r\n\r\n	[25] a.g.e. c. 16, s. 284, h. 21478.\r\n\r\n\r\n	[26] a.g.e. c. 12, s. 289, h. 16328.'),(634,'tr611','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<span><font size=\"2\">Sorunuzu aşağıdaki kısımlara ayırabiliriz:</font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\">1. Tevrat&rsquo;ın metin ve muhtevası ve &ouml;zellikle de kıssaları doğru mudur yoksa tahrif mi edilmiştir?</font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\">2. Peygamberler ve &ouml;zellikle de Hz. S&uuml;leyman Allah&rsquo;a itaatsizlik etmiş midir?</font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\">3. Tevrat&rsquo;ın Hahamenişler padişahları hakkındaki kıssasının itibarı nedir?</font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\">Birinci soru hakkında şunları s&ouml;ylemek gerekir: </font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\">Her ne kadar Yahudi dini ilahi bir k&ouml;kene sahip olup bir tevhid ve İbrahim dini sayılsa da, maalesef Hz. Musa (a.s) sonrası ona eklenen hurafeler nedeniyle bir&ccedil;ok hususta din&icirc; olmayan bir tarz ve renk almıştır. Bug&uuml;nk&uuml; Tevratların hangi zamanda ve hangi belgeler &uuml;zerinden kopyalandığı belli değildir. Hz. Musa (a.s) zamanında Tevrat&rsquo;tan bir şeyin yazılmış olması ve yazılmış olsa da meydana gelen onca hadiseden sonra ondan bir şey kalması uzak bir ihtimaldir; zira Mısır&rsquo;da, Sina&rsquo;da kırk yıl şaşkınlıkta, Musa&rsquo;nın vefatından sonra ve uzun savaşlarda Yahudiler i&ccedil;in &ouml;ğrenme ve yazma fırsatı olmamıştır. Şayet Musa, Firavun&rsquo;un sarayında kaldığı yıllarda yazma &ouml;ğrenmiş olabilir. Her hal&uuml;karda olan her neydiyse, tarihin tanıklığıyla Tevrat kaybolmuştur. İkinci g&uuml;nlerin haberlerinde ş&ouml;yle yer almaktadır: K&acirc;hin Helka, Musa vasıtasıyla nazil olan Tanrı&rsquo;nın Tevrat&rsquo;ını buldu ve onu katip Şafan&rsquo;a verdi ve kendisi onu padişaha getirdi&hellip; Ve k&acirc;hin Uzra onun i&ccedil;in İran padişahının emriyle bir başka n&uuml;sha yazdı&hellip; . Kaygılı hadisleler ş&ouml;yle demektedir: Tevrat (şeriat usulleri), Buhtunnasr&rsquo;ın emriyle heykelin tahrip edilmesi neticesinde ahit tabutuyla birlikte yağmalanmıştır. O halde Uzra&rsquo;nın onu hangi n&uuml;sha &uuml;zerinden yazdığı belli değildir. Kendisine ilham mı olmuştur yoksa diğer k&acirc;hinlerin dilinden mi yazmıştır? Birinci sorunun cevabının belli olmasıyla, ikinci sorunun cevabı da aydınlanmış olacaktır. Ama bununla birlikte tam ve detaylı olarak onu inceleyeceğiz. Şimdiki tahrif edilmiş Tevrat, Hz. S&uuml;leyman&rsquo;ı, bu b&uuml;y&uuml;k peygamberi şirk ve başka şeylerle itham etmektedir. Tevrat put evi inşa etme, putperestliği yayma, kadınlara &ouml;l&ccedil;&uuml;s&uuml;z bir şekilde aşk duyması hakkında ve onun &ccedil;ok hafif &acirc;şıkane betimlemeleri bulunduğuna dair en &ccedil;irkin isnatlarda bulunmuştur. Bunların hepsini burada nakletmek utandırıcıdır. Ayrıntılı cevapta daha yumuşak g&ouml;r&uuml;nen bir kısmını aktarmakla yetineceğiz ve sorunuzun &uuml;&ccedil;&uuml;nc&uuml; kısmına da cevap vereceğiz. </font></span></p>\r\n</div>\r\n','<p>\r\n	Bu soru birka&ccedil; b&ouml;l&uuml;mden oluşmaktadır ve bu b&ouml;l&uuml;mleri belirterek sırasıyla her birine cevap vereceğiz.&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	1. Tevrat&rsquo;ın metin ve muhtevası ve &ouml;zellikle de kıssaları doğru mudur yoksa tahrif mi edilmiştir?</p>\r\n\r\n<p>\r\n	2. Peygamberler ve &ouml;zellikle de Hz. S&uuml;leyman Allah&rsquo;a itaatsizlik etmiş midir?</p>\r\n\r\n<p>\r\n	3. Tevrat&rsquo;ın Hahamenişler padişahları hakkındaki kıssasının itibarı nedir?</p>\r\n\r\n<p>\r\n	Birinci Sorunun Cevabı:</p>\r\n\r\n<p>\r\n	Her ne kadar Yahudi dini ilahi bir k&ouml;kene sahip olup bir tevhid ve İbrahim dini sayılsa da, maalesef Hz. Musa (a.s) sonrası ona eklenen hurafeler nedeniyle bir&ccedil;ok hususta din&icirc; olmayan bir tarz ve renk almıştır. Şimdiki Tevrat&rsquo;ın beş kitabında (d&ouml;rt sefer ve Talmut şerhi), daha &ccedil;ok Hz. Musa&rsquo;nın vefatından sonra ger&ccedil;ekleşen hadise ve olaylar, padişahların tarihi, savaşlar ve &ouml;nderler yer almaktadır. Bu Tevrat&rsquo;ta da asıl Tevrat&rsquo;ın tahrif olduğuna y&ouml;nelik işaret ve g&ouml;ndermeler bulunmaktadır.[1] Şimdiki Tevrat&rsquo;ların hangi zamanda ve hangi belgeler &uuml;zerinden kopyalandığı belli değildir. Bizzat tarihin tanıklığıyla Tevrat bir d&ouml;nem kaybolmuştur.[2] İkinci g&uuml;nlerin haberlerinde ş&ouml;yle yer almaktadır: K&acirc;hin Helka, Musa vasıtasıyla nazil olan Tanrı&rsquo;nın Tevrat&rsquo;ını buldu ve onu k&acirc;tip Şafan&rsquo;a verdi ve kendisi onu padişaha getirdi&hellip; Ve k&acirc;hin Uzra onun i&ccedil;in İran padişahının emriyle bir başka n&uuml;sha yazdı&hellip; .[3] Kaygılı hadisleler ş&ouml;yle demektedir: Tevrat (şeriat usulleri), Buhtunnasr&rsquo;ın emriyle heykelin tahrip edilmesi neticesinde ahit tabutuyla birlikte yağmalanmıştır. O halde Uzra&rsquo;nın onu hangi n&uuml;sha &uuml;zerinden yazdığı belli değildir. Kendisine ilham mı olmuştur yoksa diğer k&acirc;hinlerin dilinden mi yazmıştır?[4] Belirtilen hususlardan anlaşıldığı &uuml;zere, Hz. Musa (a.s) zamanında Tevrat&rsquo;tan bir şey yazılmamıştır ve eğer yazılmışsa bile meydana gelen onca hadise neticesinde ondan bir şey kalmamıştır. Elbette İslam Peygamberi (s.a.a) zamanında Yahudi ve Hıristiyanların elinde bulunan t&uuml;m Tevrat ve İncil&rsquo;in tahrif olmadığı, bunların bazı konularının (i&ccedil;inde Peygamberin alametlerinin bulunduğu ayetler gibi) Hz. Musa (a.s) ve Hz. İsa&rsquo;ya nazil olan ger&ccedil;ek Tevrat ve İncil&rsquo;de yer aldığı (i&ccedil;inde Peygamberin alametlerinin bulunduğu ayetler gibi) hususuna Kur&rsquo;an ayetleri de delalet etmektedir.[5] Ama onların t&uuml;m&uuml; Allah tarafından nazil olan ayetler değildi, bilakis tahrif ve &ccedil;arpıtmaya maruz kalmıştı. Bu bağlamda &ldquo;İncil&rsquo;in Tahrifi Ve İslam Peygamberinin Geleceğine Dair İsa&rsquo;nın M&uuml;jdesi, Sayı: 4390&rdquo; adlı adrese m&uuml;racaat ediniz. Aynı şekilde Allah Resul&uuml; (s.a.a) zamanında bulunan Tevrat ve İncil&rsquo;in mevcut Tevrat ve d&ouml;rt İncil (Markos, Yuhanna, Matta ve Luka) olduğu da kesindir. O halde Kur&rsquo;an-ı Kerim bu Tevrat ve İncilleri y&uuml;zde y&uuml;z olarak değil de sadece bazı b&ouml;l&uuml;mlerini kabul ve onların tahrife ve oynanmaya maruz kaldığına tanıklık etmektedir.[6]</p>\r\n\r\n<p>\r\n	İkinci Sorunun Cevabı:</p>\r\n\r\n<p>\r\n	Birinci sorunun cevabının belli olmasıyla, ikinci sorunun cevabı da aydınlanmış olacaktır. Ama bununla birlikte tam ve detaylı olarak onu inceleyeceğiz. Eğer mevcut Tevrat&rsquo;ı incelemeye tabi tutacak olursak, onun birka&ccedil; yerinde masum ve b&uuml;y&uuml;k peygamberlere iftiralar atıldığını g&ouml;zlemleyeceğiz. Eğer Tevrat&rsquo;ın tahrif edildiğine dair hi&ccedil;bir delil olmasaydı bile, bu tek delil yeterliydi. Şimdi bunun birka&ccedil; &ouml;rneğini numune olarak aktarıyoruz:</p>\r\n\r\n<p>\r\n	1. Bu iftiralardan birisi Hz. Davud&rsquo;a atılan kabul edilmez bir iftiradır. Tevrat&rsquo;ta Allah&rsquo;ın b&uuml;y&uuml;k peygamberlerinden ve masum sayılan Hz. Davud (a.s) hakkında g&uuml;l&uuml;n&ccedil; ve kabul edilmez konular yer almaktadır. Bu iftiranın &ouml;zeti şudur: Hz. Davud (a.s), kendi ordusunda bulunan fertlerde birinin (Urya) eşiyle zina etti ve sonra Urya&rsquo;yı &ouml;ld&uuml;rd&uuml;.[7]</p>\r\n\r\n<p>\r\n	2. Tahrif edilmiş Tevrat ş&ouml;yle demektedir: Lut&rsquo;un kızları babalarını sarhoş etti ve onunla yattılar. Moavlılar ve Ammonlular bu iki kızdan t&uuml;redi.[8]</p>\r\n\r\n<p>\r\n	3. İshak (Hz. İbrahim&rsquo;in (a.s) oğlu) d&uuml;nyadan g&ouml;&ccedil;&uuml;nce Peygamberlik Yakub&rsquo;a ulaştı. Ama ş&ouml;yle demektedir: Yakub peygamberlik hakkında hileyle kendini senin kardeşinin yerine atadı.[9]</p>\r\n\r\n<p>\r\n	4. Tahrif edilmiş mevcut Tevrat&rsquo;ta yer alan İsrail&rsquo;in tanrının meleği ile veya bizzat kendisiyle g&uuml;reş tutması kıssası, semav&icirc; bir kitabın makamından uzak olan uydurulmuş ve &ccedil;ocuk&ccedil;a bir hik&acirc;yedir. Bu, mevcut Tevrat&rsquo;ın tahrif edildiğinin delillerinden biridir.[10]</p>\r\n\r\n<p>\r\n	Mevcut Tevrat&rsquo;ta S&uuml;leyman&rsquo;ın &Ccedil;ehresi!</p>\r\n\r\n<p>\r\n	Kur&rsquo;an, S&uuml;leyman&rsquo;ı b&uuml;y&uuml;k bir devlete sahip olmakla birlikte asla makam ve mala esir olmayan ilim ehli ve &ccedil;ok takvalı b&uuml;y&uuml;k bir peygamber olarak tanıtmaktadır. Hz. S&uuml;leyman, Sebe melekesi tarafından kendisini kandırmak i&ccedil;in bir&ccedil;ok hediye ile gelen şahıslara bana mal ile yardım mı etmek istiyorsunuz, Allah&rsquo;ın bana verdikleri size verdiklerinden daha &uuml;st&uuml;nd&uuml;r, diye s&ouml;ylemiştir.[11] Onun son arzusu Rabbin nimetlerine teşekk&uuml;r edebilmekti. &ldquo;(S&uuml;leyman) Bu s&ouml;z&uuml; &uuml;zerine tebess&uuml;m edip g&uuml;ld&uuml; ve dedi ki: &quot;Rabbim, bana, anne ve babama verdiğin nimete ş&uuml;kretmemi ve hoşnut olacağın salih bir amelde bulunmamı ilham et...&rdquo;[12] O kimsenin bilerek bir karıncaya bile eziyet etmesine izin vermeyen bir &ouml;nderdi. Bu y&uuml;zden Neml vadisinde bir karınca ş&ouml;yle dedi: &ldquo;Ey karıncalar! Yuvalarınıza girin, S&uuml;leyman ve ordusu farkına varmadan sizi ezmesinler&rdquo;[13] Kudret taşımakla birlikte sadece mantık ile s&ouml;z s&ouml;ylerdi. Hatta Hudhud gibi bir kuşla konuşurken bile hak ve adaleti elden vermezdi. Kur&rsquo;an&rsquo;ın Allah&rsquo;a &ccedil;ok d&ouml;nen ve &ccedil;ok iyi bir kul olarak kendisinden bahsettiği bir h&acirc;kimdi. Allah&rsquo;ın ilim ve hikmet verdiği, hidayete erdirdiği ve &ouml;mr&uuml;nde bir an bile şirk koşmayan bir şahıs idi. Ama tahrif edilmiş Tevrat, Hz. S&uuml;leyman&rsquo;ı, bu b&uuml;y&uuml;k peygamberi şirk ve başka şeylerle itham etmektedir. Tevrat put evi inşa etme, putperestliği yayma, kadınlara &ouml;l&ccedil;&uuml;s&uuml;z bir şekilde aşk duyması hakkında ve onun &ccedil;ok hafif &acirc;şıkane betimlemeleri bulunduğuna dair en &ccedil;irkin isnatlarda bulunmuştur. Bunların hepsini burada nakletmek utandırıcıdır ve sadece daha yumuşak g&ouml;r&uuml;nen bir kısmını aktarmakla yetineceğiz. Melikler ve padişahların birinci kitabında ş&ouml;yle okumaktayız: &ldquo;S&uuml;leyman firavunun kızının yanısıra Moavlı, Ammonlu, Edomlu, Saydalı ve Hititli bir&ccedil;ok yabancı kadın sevdi. Bu kadınlar RAB&#39;bin İsrail halkına, &quot;Ne siz onların arasına girin, ne de onlar sizin aranıza girsinler; &ccedil;&uuml;nk&uuml; onlar kesinlikle sizi kendi ilahlarının ardınca y&uuml;r&uuml;mek &uuml;zere saptıracaklardır&quot; dediği uluslardandı. Buna karşın, S&uuml;leyman onlara sevgiyle bağlandı. S&uuml;leyman&#39;ın kral kızlarından yedi y&uuml;z karısı ve &uuml;&ccedil; y&uuml;z cariyesi vardı. Karıları onu yolundan saptırdılar. S&uuml;leyman yaşlandık&ccedil;a, karıları onu başka ilahların ardınca y&uuml;r&uuml;mek &uuml;zere saptırdılar. B&ouml;ylece S&uuml;leyman b&uuml;t&uuml;n y&uuml;reğini Tanrısı RAB&#39;be adayan babası Davut gibi yaşamadı. Saydalılar&#39;ın tanrı&ccedil;ası Aştoret&#39;e ve Ammonlular&#39;ın iğren&ccedil; ilahı Molek&#39;e taptı. B&ouml;ylece RAB&#39;bin g&ouml;z&uuml;nde k&ouml;t&uuml; olanı yaptı, RAB&#39;bin yolunda y&uuml;r&uuml;yen babası Davut gibi tam anlamıyla RAB&#39;bi izlemedi. Yeruşalim&#39;in doğusundaki tepede Moavlılar&#39;ın iğren&ccedil; ilahı Kemoş&#39;a ve Ammonlular&#39;ın iğren&ccedil; ilahı Molek&#39;e tapmak i&ccedil;in bir yer yaptırdı. İlahlarına buhur yakıp kurban kesen b&uuml;t&uuml;n yabancı karıları i&ccedil;in de aynı şeyleri yaptı. İsrail&#39;in Tanrısı RAB, kendisine iki kez g&ouml;r&uuml;n&uuml;p, &quot;Başka ilahlara tapma!&quot; demesine karşın, S&uuml;leyman RAB&#39;bin yolundan saptı ve O&#39;nun buyruğuna uymadı. Bu y&uuml;zden RAB S&uuml;leyman&#39;a &ouml;fkelenerek, &quot;Seninle yaptığım antlaşmaya ve kurallarıma bilerek uymadığın i&ccedil;in krallığı elinden alacağım ve g&ouml;revlilerinden birine vereceğim&quot; dedi, &quot;Ancak baban Davut&#39;un hatırı i&ccedil;in, bunu senin yaşadığın s&uuml;rede değil, oğlun kral olduktan sonra yapacağım. Ama oğlunun elinden b&uuml;t&uuml;n krallığı almayacağım. Kulum Davut&#39;un ve kendi se&ccedil;tiğim Yeruşalim&#39;in hatırı i&ccedil;in oğluna bir oymak bırakacağım.&quot;[14]</p>\r\n\r\n<p>\r\n	Tevrat&rsquo;ın bu uyduruk kıssasından anlaşılan şunlardır:</p>\r\n\r\n<p>\r\n	1. S&uuml;leyman, putperest kavimlerin kadınlarına &ccedil;ok ilgi duyuyordu, Allah&rsquo;ın buyruğunun aksine onlardan bir&ccedil;oğuyla evlendi ve tedricen onların dinine eğilim kaydetti! S&uuml;leyman&#39;ın kral kızlarından yedi y&uuml;z karısı ve &uuml;&ccedil; y&uuml;z cariyesi olmasına karşın, onun kadınlara aşırı ilgi duyması, kendisini Allah yolundan dışarı &ccedil;ıkarmıştır! (Allah sığınırız).</p>\r\n\r\n<p>\r\n	2. S&uuml;leyman, a&ccedil;ık&ccedil;a put hane yapma emri verdi. Saydalılar&#39;ın tanrı&ccedil;ası Aştoret&#39;e ve Ammonlular&#39;ın iğren&ccedil; ilahı Molek&#39;e taptı. Yeruşalim&#39;in doğusundaki tepede Moavlılar&#39;ın iğren&ccedil; ilahı Kemoş&#39;a ve Ammonlular&#39;ın iğren&ccedil; ilahı Molek&#39;e tapmak i&ccedil;in bir yer yaptırdı. B&uuml;t&uuml;n bunlar S&uuml;leyman yaşlandığında vuku buldu!</p>\r\n\r\n<p>\r\n	3. Allah bu b&uuml;y&uuml;k sapma ve g&uuml;nah nedeniyle ona bir ceza verdi ve o ceza &uuml;lkesini onun elinden almaktı. Ama bizzat onun elinde almayıp evladı &ldquo;Rahbam&rdquo;&rsquo;ın elinden alacaktı. Ona istediği kadar saltanat s&uuml;rmesi i&ccedil;in m&uuml;hlet verecekti. Bu ise Allah&rsquo;ın muhlis kulu S&uuml;leyman&rsquo;ın babası Davud&rsquo;un hatırı i&ccedil;indi. Bu muhlis kul, Tevrat&rsquo;ın a&ccedil;ık&ccedil;a belirtmesine g&ouml;re (Allah&rsquo;a sığınırız) bir insanı &ouml;ld&uuml;rm&uuml;ş, evli biriyle zina etmiş ve kendi asker ve hizmet&ccedil;isinin eşini sahiplenmiştir.!! S&uuml;leyman gibi kutsal birine hi&ccedil; kimse b&ouml;yle iftiralar atılabilir mi?! Eğer biz S&uuml;leyman&rsquo;ı Kur&rsquo;an&rsquo;ın tanıttığı şekilde biliyorsak, durum a&ccedil;ıktır. Peygamberlerin masumiyeti hakkında &ldquo;Kur&rsquo;an&rsquo;ın Bakışında Peygamberlerin Masumiyeti, Sayı: 998&rdquo;, &ldquo;Kur&rsquo;an&rsquo;da Peygamberlerin Masumiyeti, Sayı: 1068&rdquo; ve &ldquo;Peygamberlerin Masumiyeti, Sayı: 8522&rdquo; adlı başlıklara m&uuml;racaat edebilirsiniz. Eğer onu İsrailoğulları padişahlarından biri olarak bilsek bile kendisi hakkında b&ouml;yle ithamların doğru olması yine m&uuml;mk&uuml;n değildir. Eğer Tevrat&rsquo;a g&ouml;re kendisini peygamber bilmezsek kesinlikle Tali Talu peygamber olacaktır; zira ahdi kadim kitaplarının &ldquo;S&uuml;leyman&rsquo;ın vaazları&rdquo; veya &ldquo;S&uuml;leyman&rsquo;ın hikmetleri&rdquo; ve &ldquo;S&uuml;leyman&rsquo;ın ezgileri&rdquo; adlı iki kitabı, bu b&uuml;y&uuml;k ilahi şahsın s&ouml;zleridir. Hahamenişliler hakkında ise belirtmek gerekir ki Kur&rsquo;an a&ccedil;ık&ccedil;a onların ser&uuml;venine değinmemiştir. Ama Yahudilerin Kuroş tarafından Buhtunnasr&rsquo;ın elinden kurtarılmaları nedeniyle ve kitaplarında vuku bulan tahrif g&ouml;z &ouml;n&uuml;nde bulundurulduğunda bir takım abartmalarda bulunmuş olmaları muhtemeldir. Ger&ccedil;ekten de mevcut Tevrat&rsquo;a inanan Yahudi ve Hıristiyanların bu sorulara cevabı nedir? Ve bu rezaleti nasıl kabul etmektedirler?![15] Tevrat ve İncil&rsquo;in tahrifi ve bunun tarihsel delili hakkında daha fazla bilgi edinmek i&ccedil;in &ldquo;el-Huda İla Dini&rsquo;l-Mustafa&rdquo; ve &ldquo;Enis&uuml;&rsquo;l-İ&rsquo;lam&rdquo; kitaplarına m&uuml;racaat ediniz.&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	---------<br />\r\n	[1] Kitab-ı Mukaddes, Sefer-i Tesnih, Fasl-ı 31.</p>\r\n\r\n<p>\r\n	[2] Kitab-ı Mukaddes, Fasl-ı 34, Fıkra-i 14 &ndash; 17.</p>\r\n\r\n<p>\r\n	[3] Kitab-ı Mukaddes, Sefer-i Uzra, Fazl-ı 7.</p>\r\n\r\n<p>\r\n	[4] Talagani, Seyid Mahmut, Pertovi Ez Kur&rsquo;an, c. 5, Pavareki s. 13, Pertovi Ez Kur&rsquo;an, Şirket-i Sahami İntişar, Tahran, &ccedil;ap-ı &ccedil;arom, 1362 ş</p>\r\n\r\n<p>\r\n	[5] Bakara, 89 &ldquo;Kendilerine ellerindekini (Tevrat&rsquo;ı) tasdik eden bir kitap (Kur&rsquo;an) gelince onu ink&acirc;r ettiler. Oysa, daha &ouml;nce (bu kitabı getirecek peygamber ile) ink&acirc;rcılara (Arap m&uuml;şriklerine) karşı yardım istiyorlardı. (Tevrat&rsquo;tan) tanıyıp bildikleri (bu peygamber) kendilerine gelince ise onu ink&acirc;r ettiler. Allah&rsquo;ın l&acirc;neti ink&acirc;rcıların &uuml;zerine olsun.&rdquo;</p>\r\n\r\n<p>\r\n	[6] Tabatabai, Muhammed H&uuml;seyin, el-Mizan Fi Tefsiri&rsquo;l-Kur&rsquo;an, Musevi Hemedani, Seyid Muhammed Bakır, c. 3, s. 10, Defter-i İntişarat-ı İslam&icirc; Camia-i M&uuml;derrisin-i Havza-i İlmiye-i Kum, 1374 ş.</p>\r\n\r\n<p>\r\n	[7] Tevrat, Kitab-ı dovvom, (Şemuil) Fasl-ı 11 der c&uuml;mlehayi 2 ila 27 be nakl az Tefsir-i Asan, c. 17, s. 22.</p>\r\n\r\n<p>\r\n	[8] Sefer-i Peydayeş, bab. 19.</p>\r\n\r\n<p>\r\n	[9] Sefer-i Peydayeş, bab. 27, be nakl az terc&uuml;me-i Beyan&uuml;&rsquo;s-Saadet, c. 7, s. 430.</p>\r\n\r\n<p>\r\n	[10] Mekarim Şirazi, Nasır, Tefsir-i Numune, c. 1, s. 205, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1374 ş.</p>\r\n\r\n<p>\r\n	[11] Neml, 36, أَ تُمِدُّونَنِ بِمالٍ فَما آتانِیَ اللَّهُ خَیْرٌ مِمَّا آتاکُمْ:&quot;</p>\r\n\r\n<p>\r\n	[12] Neml, 19, وَ قالَ رَبِّ أَوْزِعْنِی أَنْ أَشْکُرَ نِعْمَتَکَ الَّتِی أَنْعَمْتَ عَلَیَّ وَ عَلى&rlm; والِدَیَّ</p>\r\n\r\n<p>\r\n	[13] Neml suresinin 18. ayetinde ş&ouml;yle yer almaktadır:یا أَیُّهَا النَّمْلُ ادْخُلُوا مَساکِنَکُمْ لا یَحْطِمَنَّکُمْ سُلَیْمانُ وَ جُنُودُهُ وَ هُمْ لا یَشْعُرُونَ. قید لایشعرون</p>\r\n\r\n<p>\r\n	[14] Tevrat, &ldquo;Kitab-ı Evvel&rdquo; &ldquo;Muluk Ve Padişahan&rdquo; Fasl-ı Yazdehom, c&uuml;mleyahi 1-34.</p>\r\n\r\n<p>\r\n	[15] Mekarim Şirazi, Nasır, Tefsir-i Numune, c. 18, s. 48, 49, 50 ve 51.</p>\r\n','Sorunuzu aşağıdaki kısımlara ayırabiliriz:\r\n\r\n	\r\n		1. Tevrat&rsquo;ın metin ve muhtevası ve &ouml;zellikle de kıssaları doğru mudur yoksa tahrif mi edilmiştir?\r\n\r\n	\r\n		2. Peygamberler ve &ouml;zellikle de Hz. S&uuml;leyman Allah&rsquo;a itaatsizlik etmiş midir?\r\n\r\n	\r\n		3. Tevrat&rsquo;ın Hahamenişler padişahları hakkındaki kıssasının itibarı nedir?\r\n\r\n	\r\n		Birinci soru hakkında şunları s&ouml;ylemek gerekir: \r\n\r\n	\r\n		Her ne kadar Yahudi dini ilahi bir k&ouml;kene sahip olup bir tevhid ve İbrahim dini sayılsa da, maalesef Hz. Musa (a.s) sonrası ona eklenen hurafeler nedeniyle bir&ccedil;ok hususta din&icirc; olmayan bir tarz ve renk almıştır. Bug&uuml;nk&uuml; Tevratların hangi zamanda ve hangi belgeler &uuml;zerinden kopyalandığı belli değildir. Hz. Musa (a.s) zamanında Tevrat&rsquo;tan bir şeyin yazılmış olması ve yazılmış olsa da meydana gelen onca hadiseden sonra ondan bir şey kalması uzak bir ihtimaldir; zira Mısır&rsquo;da, Sina&rsquo;da kırk yıl şaşkınlıkta, Musa&rsquo;nın vefatından sonra ve uzun savaşlarda Yahudiler i&ccedil;in &ouml;ğrenme ve yazma fırsatı olmamıştır. Şayet Musa, Firavun&rsquo;un sarayında kaldığı yıllarda yazma &ouml;ğrenmiş olabilir. Her hal&uuml;karda olan her neydiyse, tarihin tanıklığıyla Tevrat kaybolmuştur. İkinci g&uuml;nlerin haberlerinde ş&ouml;yle yer almaktadır: K&acirc;hin Helka, Musa vasıtasıyla nazil olan Tanrı&rsquo;nın Tevrat&rsquo;ını buldu ve onu katip Şafan&rsquo;a verdi ve kendisi onu padişaha getirdi&hellip; Ve k&acirc;hin Uzra onun i&ccedil;in İran padişahının emriyle bir başka n&uuml;sha yazdı&hellip; . Kaygılı hadisleler ş&ouml;yle demektedir: Tevrat (şeriat usulleri), Buhtunnasr&rsquo;ın emriyle heykelin tahrip edilmesi neticesinde ahit tabutuyla birlikte yağmalanmıştır. O halde Uzra&rsquo;nın onu hangi n&uuml;sha &uuml;zerinden yazdığı belli değildir. Kendisine ilham mı olmuştur yoksa diğer k&acirc;hinlerin dilinden mi yazmıştır? Birinci sorunun cevabının belli olmasıyla, ikinci sorunun cevabı da aydınlanmış olacaktır. Ama bununla birlikte tam ve detaylı olarak onu inceleyeceğiz. Şimdiki tahrif edilmiş Tevrat, Hz. S&uuml;leyman&rsquo;ı, bu b&uuml;y&uuml;k peygamberi şirk ve başka şeylerle itham etmektedir. Tevrat put evi inşa etme, putperestliği yayma, kadınlara &ouml;l&ccedil;&uuml;s&uuml;z bir şekilde aşk duyması hakkında ve onun &ccedil;ok hafif &acirc;şıkane betimlemeleri bulunduğuna dair en &ccedil;irkin isnatlarda bulunmuştur. Bunların hepsini burada nakletmek utandırıcıdır. Ayrıntılı cevapta daha yumuşak g&ouml;r&uuml;nen bir kısmını aktarmakla yetineceğiz ve sorunuzun &uuml;&ccedil;&uuml;nc&uuml; kısmına da cevap vereceğiz.','Bu soru birka&ccedil; b&ouml;l&uuml;mden oluşmaktadır ve bu b&ouml;l&uuml;mleri belirterek sırasıyla her birine cevap vereceğiz.&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	1. Tevrat&rsquo;ın metin ve muhtevası ve &ouml;zellikle de kıssaları doğru mudur yoksa tahrif mi edilmiştir?\r\n\r\n\r\n	2. Peygamberler ve &ouml;zellikle de Hz. S&uuml;leyman Allah&rsquo;a itaatsizlik etmiş midir?\r\n\r\n\r\n	3. Tevrat&rsquo;ın Hahamenişler padişahları hakkındaki kıssasının itibarı nedir?\r\n\r\n\r\n	Birinci Sorunun Cevabı:\r\n\r\n\r\n	Her ne kadar Yahudi dini ilahi bir k&ouml;kene sahip olup bir tevhid ve İbrahim dini sayılsa da, maalesef Hz. Musa (a.s) sonrası ona eklenen hurafeler nedeniyle bir&ccedil;ok hususta din&icirc; olmayan bir tarz ve renk almıştır. Şimdiki Tevrat&rsquo;ın beş kitabında (d&ouml;rt sefer ve Talmut şerhi), daha &ccedil;ok Hz. Musa&rsquo;nın vefatından sonra ger&ccedil;ekleşen hadise ve olaylar, padişahların tarihi, savaşlar ve &ouml;nderler yer almaktadır. Bu Tevrat&rsquo;ta da asıl Tevrat&rsquo;ın tahrif olduğuna y&ouml;nelik işaret ve g&ouml;ndermeler bulunmaktadır.[1] Şimdiki Tevrat&rsquo;ların hangi zamanda ve hangi belgeler &uuml;zerinden kopyalandığı belli değildir. Bizzat tarihin tanıklığıyla Tevrat bir d&ouml;nem kaybolmuştur.[2] İkinci g&uuml;nlerin haberlerinde ş&ouml;yle yer almaktadır: K&acirc;hin Helka, Musa vasıtasıyla nazil olan Tanrı&rsquo;nın Tevrat&rsquo;ını buldu ve onu k&acirc;tip Şafan&rsquo;a verdi ve kendisi onu padişaha getirdi&hellip; Ve k&acirc;hin Uzra onun i&ccedil;in İran padişahının emriyle bir başka n&uuml;sha yazdı&hellip; .[3] Kaygılı hadisleler ş&ouml;yle demektedir: Tevrat (şeriat usulleri), Buhtunnasr&rsquo;ın emriyle heykelin tahrip edilmesi neticesinde ahit tabutuyla birlikte yağmalanmıştır. O halde Uzra&rsquo;nın onu hangi n&uuml;sha &uuml;zerinden yazdığı belli değildir. Kendisine ilham mı olmuştur yoksa diğer k&acirc;hinlerin dilinden mi yazmıştır?[4] Belirtilen hususlardan anlaşıldığı &uuml;zere, Hz. Musa (a.s) zamanında Tevrat&rsquo;tan bir şey yazılmamıştır ve eğer yazılmışsa bile meydana gelen onca hadise neticesinde ondan bir şey kalmamıştır. Elbette İslam Peygamberi (s.a.a) zamanında Yahudi ve Hıristiyanların elinde bulunan t&uuml;m Tevrat ve İncil&rsquo;in tahrif olmadığı, bunların bazı konularının (i&ccedil;inde Peygamberin alametlerinin bulunduğu ayetler gibi) Hz. Musa (a.s) ve Hz. İsa&rsquo;ya nazil olan ger&ccedil;ek Tevrat ve İncil&rsquo;de yer aldığı (i&ccedil;inde Peygamberin alametlerinin bulunduğu ayetler gibi) hususuna Kur&rsquo;an ayetleri de delalet etmektedir.[5] Ama onların t&uuml;m&uuml; Allah tarafından nazil olan ayetler değildi, bilakis tahrif ve &ccedil;arpıtmaya maruz kalmıştı. Bu bağlamda &ldquo;İncil&rsquo;in Tahrifi Ve İslam Peygamberinin Geleceğine Dair İsa&rsquo;nın M&uuml;jdesi, Sayı: 4390&rdquo; adlı adrese m&uuml;racaat ediniz. Aynı şekilde Allah Resul&uuml; (s.a.a) zamanında bulunan Tevrat ve İncil&rsquo;in mevcut Tevrat ve d&ouml;rt İncil (Markos, Yuhanna, Matta ve Luka) olduğu da kesindir. O halde Kur&rsquo;an-ı Kerim bu Tevrat ve İncilleri y&uuml;zde y&uuml;z olarak değil de sadece bazı b&ouml;l&uuml;mlerini kabul ve onların tahrife ve oynanmaya maruz kaldığına tanıklık etmektedir.[6]\r\n\r\n\r\n	İkinci Sorunun Cevabı:\r\n\r\n\r\n	Birinci sorunun cevabının belli olmasıyla, ikinci sorunun cevabı da aydınlanmış olacaktır. Ama bununla birlikte tam ve detaylı olarak onu inceleyeceğiz. Eğer mevcut Tevrat&rsquo;ı incelemeye tabi tutacak olursak, onun birka&ccedil; yerinde masum ve b&uuml;y&uuml;k peygamberlere iftiralar atıldığını g&ouml;zlemleyeceğiz. Eğer Tevrat&rsquo;ın tahrif edildiğine dair hi&ccedil;bir delil olmasaydı bile, bu tek delil yeterliydi. Şimdi bunun birka&ccedil; &ouml;rneğini numune olarak aktarıyoruz:\r\n\r\n\r\n	1. Bu iftiralardan birisi Hz. Davud&rsquo;a atılan kabul edilmez bir iftiradır. Tevrat&rsquo;ta Allah&rsquo;ın b&uuml;y&uuml;k peygamberlerinden ve masum sayılan Hz. Davud (a.s) hakkında g&uuml;l&uuml;n&ccedil; ve kabul edilmez konular yer almaktadır. Bu iftiranın &ouml;zeti şudur: Hz. Davud (a.s), kendi ordusunda bulunan fertlerde birinin (Urya) eşiyle zina etti ve sonra Urya&rsquo;yı &ouml;ld&uuml;rd&uuml;.[7]\r\n\r\n\r\n	2. Tahrif edilmiş Tevrat ş&ouml;yle demektedir: Lut&rsquo;un kızları babalarını sarhoş etti ve onunla yattılar. Moavlılar ve Ammonlular bu iki kızdan t&uuml;redi.[8]\r\n\r\n\r\n	3. İshak (Hz. İbrahim&rsquo;in (a.s) oğlu) d&uuml;nyadan g&ouml;&ccedil;&uuml;nce Peygamberlik Yakub&rsquo;a ulaştı. Ama ş&ouml;yle demektedir: Yakub peygamberlik hakkında hileyle kendini senin kardeşinin yerine atadı.[9]\r\n\r\n\r\n	4. Tahrif edilmiş mevcut Tevrat&rsquo;ta yer alan İsrail&rsquo;in tanrının meleği ile veya bizzat kendisiyle g&uuml;reş tutması kıssası, semav&icirc; bir kitabın makamından uzak olan uydurulmuş ve &ccedil;ocuk&ccedil;a bir hik&acirc;yedir. Bu, mevcut Tevrat&rsquo;ın tahrif edildiğinin delillerinden biridir.[10]\r\n\r\n\r\n	Mevcut Tevrat&rsquo;ta S&uuml;leyman&rsquo;ın &Ccedil;ehresi!\r\n\r\n\r\n	Kur&rsquo;an, S&uuml;leyman&rsquo;ı b&uuml;y&uuml;k bir devlete sahip olmakla birlikte asla makam ve mala esir olmayan ilim ehli ve &ccedil;ok takvalı b&uuml;y&uuml;k bir peygamber olarak tanıtmaktadır. Hz. S&uuml;leyman, Sebe melekesi tarafından kendisini kandırmak i&ccedil;in bir&ccedil;ok hediye ile gelen şahıslara bana mal ile yardım mı etmek istiyorsunuz, Allah&rsquo;ın bana verdikleri size verdiklerinden daha &uuml;st&uuml;nd&uuml;r, diye s&ouml;ylemiştir.[11] Onun son arzusu Rabbin nimetlerine teşekk&uuml;r edebilmekti. &ldquo;(S&uuml;leyman) Bu s&ouml;z&uuml; &uuml;zerine tebess&uuml;m edip g&uuml;ld&uuml; ve dedi ki: &quot;Rabbim, bana, anne ve babama verdiğin nimete ş&uuml;kretmemi ve hoşnut olacağın salih bir amelde bulunmamı ilham et...&rdquo;[12] O kimsenin bilerek bir karıncaya bile eziyet etmesine izin vermeyen bir &ouml;nderdi. Bu y&uuml;zden Neml vadisinde bir karınca ş&ouml;yle dedi: &ldquo;Ey karıncalar! Yuvalarınıza girin, S&uuml;leyman ve ordusu farkına varmadan sizi ezmesinler&rdquo;[13] Kudret taşımakla birlikte sadece mantık ile s&ouml;z s&ouml;ylerdi. Hatta Hudhud gibi bir kuşla konuşurken bile hak ve adaleti elden vermezdi. Kur&rsquo;an&rsquo;ın Allah&rsquo;a &ccedil;ok d&ouml;nen ve &ccedil;ok iyi bir kul olarak kendisinden bahsettiği bir h&acirc;kimdi. Allah&rsquo;ın ilim ve hikmet verdiği, hidayete erdirdiği ve &ouml;mr&uuml;nde bir an bile şirk koşmayan bir şahıs idi. Ama tahrif edilmiş Tevrat, Hz. S&uuml;leyman&rsquo;ı, bu b&uuml;y&uuml;k peygamberi şirk ve başka şeylerle itham etmektedir. Tevrat put evi inşa etme, putperestliği yayma, kadınlara &ouml;l&ccedil;&uuml;s&uuml;z bir şekilde aşk duyması hakkında ve onun &ccedil;ok hafif &acirc;şıkane betimlemeleri bulunduğuna dair en &ccedil;irkin isnatlarda bulunmuştur. Bunların hepsini burada nakletmek utandırıcıdır ve sadece daha yumuşak g&ouml;r&uuml;nen bir kısmını aktarmakla yetineceğiz. Melikler ve padişahların birinci kitabında ş&ouml;yle okumaktayız: &ldquo;S&uuml;leyman firavunun kızının yanısıra Moavlı, Ammonlu, Edomlu, Saydalı ve Hititli bir&ccedil;ok yabancı kadın sevdi. Bu kadınlar RAB&#39;bin İsrail halkına, &quot;Ne siz onların arasına girin, ne de onlar sizin aranıza girsinler; &ccedil;&uuml;nk&uuml; onlar kesinlikle sizi kendi ilahlarının ardınca y&uuml;r&uuml;mek &uuml;zere saptıracaklardır&quot; dediği uluslardandı. Buna karşın, S&uuml;leyman onlara sevgiyle bağlandı. S&uuml;leyman&#39;ın kral kızlarından yedi y&uuml;z karısı ve &uuml;&ccedil; y&uuml;z cariyesi vardı. Karıları onu yolundan saptırdılar. S&uuml;leyman yaşlandık&ccedil;a, karıları onu başka ilahların ardınca y&uuml;r&uuml;mek &uuml;zere saptırdılar. B&ouml;ylece S&uuml;leyman b&uuml;t&uuml;n y&uuml;reğini Tanrısı RAB&#39;be adayan babası Davut gibi yaşamadı. Saydalılar&#39;ın tanrı&ccedil;ası Aştoret&#39;e ve Ammonlular&#39;ın iğren&ccedil; ilahı Molek&#39;e taptı. B&ouml;ylece RAB&#39;bin g&ouml;z&uuml;nde k&ouml;t&uuml; olanı yaptı, RAB&#39;bin yolunda y&uuml;r&uuml;yen babası Davut gibi tam anlamıyla RAB&#39;bi izlemedi. Yeruşalim&#39;in doğusundaki tepede Moavlılar&#39;ın iğren&ccedil; ilahı Kemoş&#39;a ve Ammonlular&#39;ın iğren&ccedil; ilahı Molek&#39;e tapmak i&ccedil;in bir yer yaptırdı. İlahlarına buhur yakıp kurban kesen b&uuml;t&uuml;n yabancı karıları i&ccedil;in de aynı şeyleri yaptı. İsrail&#39;in Tanrısı RAB, kendisine iki kez g&ouml;r&uuml;n&uuml;p, &quot;Başka ilahlara tapma!&quot; demesine karşın, S&uuml;leyman RAB&#39;bin yolundan saptı ve O&#39;nun buyruğuna uymadı. Bu y&uuml;zden RAB S&uuml;leyman&#39;a &ouml;fkelenerek, &quot;Seninle yaptığım antlaşmaya ve kurallarıma bilerek uymadığın i&ccedil;in krallığı elinden alacağım ve g&ouml;revlilerinden birine vereceğim&quot; dedi, &quot;Ancak baban Davut&#39;un hatırı i&ccedil;in, bunu senin yaşadığın s&uuml;rede değil, oğlun kral olduktan sonra yapacağım. Ama oğlunun elinden b&uuml;t&uuml;n krallığı almayacağım. Kulum Davut&#39;un ve kendi se&ccedil;tiğim Yeruşalim&#39;in hatırı i&ccedil;in oğluna bir oymak bırakacağım.&quot;[14]\r\n\r\n\r\n	Tevrat&rsquo;ın bu uyduruk kıssasından anlaşılan şunlardır:\r\n\r\n\r\n	1. S&uuml;leyman, putperest kavimlerin kadınlarına &ccedil;ok ilgi duyuyordu, Allah&rsquo;ın buyruğunun aksine onlardan bir&ccedil;oğuyla evlendi ve tedricen onların dinine eğilim kaydetti! S&uuml;leyman&#39;ın kral kızlarından yedi y&uuml;z karısı ve &uuml;&ccedil; y&uuml;z cariyesi olmasına karşın, onun kadınlara aşırı ilgi duyması, kendisini Allah yolundan dışarı &ccedil;ıkarmıştır! (Allah sığınırız).\r\n\r\n\r\n	2. S&uuml;leyman, a&ccedil;ık&ccedil;a put hane yapma emri verdi. Saydalılar&#39;ın tanrı&ccedil;ası Aştoret&#39;e ve Ammonlular&#39;ın iğren&ccedil; ilahı Molek&#39;e taptı. Yeruşalim&#39;in doğusundaki tepede Moavlılar&#39;ın iğren&ccedil; ilahı Kemoş&#39;a ve Ammonlular&#39;ın iğren&ccedil; ilahı Molek&#39;e tapmak i&ccedil;in bir yer yaptırdı. B&uuml;t&uuml;n bunlar S&uuml;leyman yaşlandığında vuku buldu!\r\n\r\n\r\n	3. Allah bu b&uuml;y&uuml;k sapma ve g&uuml;nah nedeniyle ona bir ceza verdi ve o ceza &uuml;lkesini onun elinden almaktı. Ama bizzat onun elinde almayıp evladı &ldquo;Rahbam&rdquo;&rsquo;ın elinden alacaktı. Ona istediği kadar saltanat s&uuml;rmesi i&ccedil;in m&uuml;hlet verecekti. Bu ise Allah&rsquo;ın muhlis kulu S&uuml;leyman&rsquo;ın babası Davud&rsquo;un hatırı i&ccedil;indi. Bu muhlis kul, Tevrat&rsquo;ın a&ccedil;ık&ccedil;a belirtmesine g&ouml;re (Allah&rsquo;a sığınırız) bir insanı &ouml;ld&uuml;rm&uuml;ş, evli biriyle zina etmiş ve kendi asker ve hizmet&ccedil;isinin eşini sahiplenmiştir.!! S&uuml;leyman gibi kutsal birine hi&ccedil; kimse b&ouml;yle iftiralar atılabilir mi?! Eğer biz S&uuml;leyman&rsquo;ı Kur&rsquo;an&rsquo;ın tanıttığı şekilde biliyorsak, durum a&ccedil;ıktır. Peygamberlerin masumiyeti hakkında &ldquo;Kur&rsquo;an&rsquo;ın Bakışında Peygamberlerin Masumiyeti, Sayı: 998&rdquo;, &ldquo;Kur&rsquo;an&rsquo;da Peygamberlerin Masumiyeti, Sayı: 1068&rdquo; ve &ldquo;Peygamberlerin Masumiyeti, Sayı: 8522&rdquo; adlı başlıklara m&uuml;racaat edebilirsiniz. Eğer onu İsrailoğulları padişahlarından biri olarak bilsek bile kendisi hakkında b&ouml;yle ithamların doğru olması yine m&uuml;mk&uuml;n değildir. Eğer Tevrat&rsquo;a g&ouml;re kendisini peygamber bilmezsek kesinlikle Tali Talu peygamber olacaktır; zira ahdi kadim kitaplarının &ldquo;S&uuml;leyman&rsquo;ın vaazları&rdquo; veya &ldquo;S&uuml;leyman&rsquo;ın hikmetleri&rdquo; ve &ldquo;S&uuml;leyman&rsquo;ın ezgileri&rdquo; adlı iki kitabı, bu b&uuml;y&uuml;k ilahi şahsın s&ouml;zleridir. Hahamenişliler hakkında ise belirtmek gerekir ki Kur&rsquo;an a&ccedil;ık&ccedil;a onların ser&uuml;venine değinmemiştir. Ama Yahudilerin Kuroş tarafından Buhtunnasr&rsquo;ın elinden kurtarılmaları nedeniyle ve kitaplarında vuku bulan tahrif g&ouml;z &ouml;n&uuml;nde bulundurulduğunda bir takım abartmalarda bulunmuş olmaları muhtemeldir. Ger&ccedil;ekten de mevcut Tevrat&rsquo;a inanan Yahudi ve Hıristiyanların bu sorulara cevabı nedir? Ve bu rezaleti nasıl kabul etmektedirler?![15] Tevrat ve İncil&rsquo;in tahrifi ve bunun tarihsel delili hakkında daha fazla bilgi edinmek i&ccedil;in &ldquo;el-Huda İla Dini&rsquo;l-Mustafa&rdquo; ve &ldquo;Enis&uuml;&rsquo;l-İ&rsquo;lam&rdquo; kitaplarına m&uuml;racaat ediniz.&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	---------\r\n	[1] Kitab-ı Mukaddes, Sefer-i Tesnih, Fasl-ı 31.\r\n\r\n\r\n	[2] Kitab-ı Mukaddes, Fasl-ı 34, Fıkra-i 14 &ndash; 17.\r\n\r\n\r\n	[3] Kitab-ı Mukaddes, Sefer-i Uzra, Fazl-ı 7.\r\n\r\n\r\n	[4] Talagani, Seyid Mahmut, Pertovi Ez Kur&rsquo;an, c. 5, Pavareki s. 13, Pertovi Ez Kur&rsquo;an, Şirket-i Sahami İntişar, Tahran, &ccedil;ap-ı &ccedil;arom, 1362 ş\r\n\r\n\r\n	[5] Bakara, 89 &ldquo;Kendilerine ellerindekini (Tevrat&rsquo;ı) tasdik eden bir kitap (Kur&rsquo;an) gelince onu ink&acirc;r ettiler. Oysa, daha &ouml;nce (bu kitabı getirecek peygamber ile) ink&acirc;rcılara (Arap m&uuml;şriklerine) karşı yardım istiyorlardı. (Tevrat&rsquo;tan) tanıyıp bildikleri (bu peygamber) kendilerine gelince ise onu ink&acirc;r ettiler. Allah&rsquo;ın l&acirc;neti ink&acirc;rcıların &uuml;zerine olsun.&rdquo;\r\n\r\n\r\n	[6] Tabatabai, Muhammed H&uuml;seyin, el-Mizan Fi Tefsiri&rsquo;l-Kur&rsquo;an, Musevi Hemedani, Seyid Muhammed Bakır, c. 3, s. 10, Defter-i İntişarat-ı İslam&icirc; Camia-i M&uuml;derrisin-i Havza-i İlmiye-i Kum, 1374 ş.\r\n\r\n\r\n	[7] Tevrat, Kitab-ı dovvom, (Şemuil) Fasl-ı 11 der c&uuml;mlehayi 2 ila 27 be nakl az Tefsir-i Asan, c. 17, s. 22.\r\n\r\n\r\n	[8] Sefer-i Peydayeş, bab. 19.\r\n\r\n\r\n	[9] Sefer-i Peydayeş, bab. 27, be nakl az terc&uuml;me-i Beyan&uuml;&rsquo;s-Saadet, c. 7, s. 430.\r\n\r\n\r\n	[10] Mekarim Şirazi, Nasır, Tefsir-i Numune, c. 1, s. 205, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, Tahran, 1374 ş.\r\n\r\n\r\n	[11] Neml, 36, أَ تُمِدُّونَنِ بِمالٍ فَما آتانِیَ اللَّهُ خَیْرٌ مِمَّا آتاکُمْ:&quot;\r\n\r\n\r\n	[12] Neml, 19, وَ قالَ رَبِّ أَوْزِعْنِی أَنْ أَشْکُرَ نِعْمَتَکَ الَّتِی أَنْعَمْتَ عَلَیَّ وَ عَلى&rlm; والِدَیَّ\r\n\r\n\r\n	[13] Neml suresinin 18. ayetinde ş&ouml;yle yer almaktadır:یا أَیُّهَا النَّمْلُ ادْخُلُوا مَساکِنَکُمْ لا یَحْطِمَنَّکُمْ سُلَیْمانُ وَ جُنُودُهُ وَ هُمْ لا یَشْعُرُونَ. قید لایشعرون\r\n\r\n\r\n	[14] Tevrat, &ldquo;Kitab-ı Evvel&rdquo; &ldquo;Muluk Ve Padişahan&rdquo; Fasl-ı Yazdehom, c&uuml;mleyahi 1-34.\r\n\r\n\r\n	[15] Mekarim Şirazi, Nasır, Tefsir-i Numune, c. 18, s. 48, 49, 50 ve 51.'),(635,'tr610','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<span><font size=\"2\">Eğer t&uuml;m İranlıların &Ouml;mer&rsquo;in h&acirc;kimiyeti d&ouml;neminde M&uuml;sl&uuml;man oluşu kastediliyorsa, bu ihtimal kabul edilir değildir; zira İran Arap ve M&uuml;sl&uuml;manlar tarafından fethedilmeden &ouml;nce bir grup İranlı diğer &uuml;lkelerde bulunuyordu ve onlar İslam&rsquo;ın doğuşunun ilk yıllarında M&uuml;sl&uuml;man olmuştu. Ama &Ouml;mer&rsquo;in h&acirc;kimiyeti d&ouml;neminde İslam&rsquo;ın İran&rsquo;a girmesi ve M&uuml;sl&uuml;manların davranışları nedeniyle bazı İranlıların M&uuml;sl&uuml;man olması kastediliyorsa, bu kabul edilir bir bakıştır; zira bazı İranlılar &Ouml;mer&rsquo;in h&acirc;kimiyeti d&ouml;neminde sayılı savaşlar ve M&uuml;sl&uuml;man Arapların İran&rsquo;a galip gelmesiyle M&uuml;sl&uuml;man olmuştur. </font></span></p>\r\n</div>\r\n','<p>\r\n	&nbsp;İranlıların &Ouml;mer&rsquo;in vesilesiyle M&uuml;sl&uuml;man olmasından neyin kastedildiği konusunda iki ihtimal mevcuttur:</p>\r\n\r\n<p>\r\n	A. T&uuml;m İranlılar &Ouml;mer&rsquo;in h&acirc;kimiyeti d&ouml;neminde M&uuml;sl&uuml;man olmuş ve &Ouml;mer onların M&uuml;sl&uuml;man olmasında &ouml;nemli bir role sahiptir; bu ihtimal kabul edilir değildir. Zira İran Arap ve M&uuml;sl&uuml;manlar tarafından fethedilmeden &ouml;nce, bir grup İranlı diğer &uuml;lkelerde bulunuyordu ve onlar İslam&rsquo;ın doğuşunun ilk yıllarında M&uuml;sl&uuml;man olmuştu. Şehid Mutahhari bu hususta ş&ouml;yle yazmaktadır: &ldquo;İranlıların kutsal İslam dinine ilgileri, bu kutsal dinin doğuşunun ilk yıllarında kendini g&ouml;stermiştir. Kutsal İslam şeriatı, M&uuml;sl&uuml;man m&uuml;cahitler tarafından bu coğrafyaya gelmeden &ouml;nce, Yemen&rsquo;de kalan İranlılar İslam dinini kabul etmiş, i&ccedil;tenlik ve rağbetle Kur&rsquo;an h&uuml;k&uuml;mlerine teslim olmuş, can ve kalpten şeriatın yayılması i&ccedil;in &ccedil;alışmış ve hatta İslam yolunda ve Peygamber-i Ekrem&rsquo;in (s.a.a) muhalifleriyle m&uuml;cadelede canlarını feda etmişlerdir.&rdquo; [1] Aynı şekilde Peygamber-i Ekrem (s.a.a) d&ouml;neminde, İslam&rsquo;ın tebliği sayesinde o g&uuml;n Mecusi ve Mecusi olmayan İranlıların yaşadığı Bahreyn halkının b&uuml;y&uuml;k &ccedil;oğunluğu bu semav&icirc; dini kabul etmiş ve hatta İran padişahı tarafından tayin edilen oranın valisi bile M&uuml;sl&uuml;man olmuştur. İslam&rsquo;ı ilk kabul eden İranlılar, Yemen ve Bahreyn&rsquo;de bulunuyordu. Elbette bireysel a&ccedil;ıdan bakacak olursak, İranlı ilk M&uuml;sl&uuml;man Selman-i Farsi&rsquo;dir ve bildiğimiz gibi bu değerli İranlının M&uuml;sl&uuml;manlığı &ldquo;Selman biz ehli beyttendir&rdquo; [2] buyruğuna muhatap olacak derecede y&uuml;kseliş kaydetmiştir.</p>\r\n\r\n<p>\r\n	B. İkinci ihtimale g&ouml;re ise, bazı İranlılar &Ouml;mer&rsquo;in h&acirc;kimiyeti d&ouml;neminde İslam&rsquo;ın İran&rsquo;a girmesi ve M&uuml;sl&uuml;manların davranışları nedeniyle M&uuml;sl&uuml;man olmuştur. Bu kabul edilir bir bakıştır; zira &Ouml;mer&rsquo;in h&acirc;kimiyeti d&ouml;neminde sayılı savaşlar ve M&uuml;sl&uuml;man Arapların İran&rsquo;a galip gelmesiyle bazı İranlılar M&uuml;sl&uuml;man olmuştur. M&uuml;sl&uuml;manların galip gelmesinin &ouml;nemli neticelerinden birisi, İslam&rsquo;ın İran&rsquo;da yayılması olmuştur. Her ne zaman bir &uuml;lke savaşta galip olsa, kazananların k&uuml;lt&uuml;r&uuml;, geleneği, dinsel inan&ccedil;ları ve siyasal g&ouml;r&uuml;şleri yenilen &uuml;lkeye etki eder. İran fethedildikten sonra, bazı M&uuml;sl&uuml;manlar İranlılara makul ve mantıklıca davrandılar ve bazı İranlılar bunun etkisinde kaldı. Bir taraftan M&uuml;sl&uuml;manların davranışı ve İslam&rsquo;ın &ccedil;ekiciliği ve diğer bir taraftan da İranlıların İslam&rsquo;ı kabul etmeye d&ouml;n&uuml;k altyapısı, bazı İranlıların İslam&rsquo;ı kabul etmesine neden olmuştur. İranlılardaki İslam&rsquo;ı kabul etmeye d&ouml;n&uuml;k altyapı, kutsal İslam dinine y&ouml;nelik ilgileri ve İslam&rsquo;a yaptıkları hizmetler, bazı masumların (a.s) İranlıları &ouml;vmesine neden olmuştur. Bu esas uyarınca, İranlıların M&uuml;sl&uuml;man olmasının &Ouml;mer ve onun siyasetleriyle ilgili olmadığını, bilakis İslam&rsquo;ın etkisi ve M&uuml;sl&uuml;manların davranışlarının temiz İslam ağacının bu coğrafyada (İran) budaklanmasına neden teşkil ettiğini s&ouml;ylemek gerekir. İranlıların &Ouml;mer&rsquo;in zoru ve mecburiyeti ile M&uuml;sl&uuml;man olduğunu belirten g&ouml;r&uuml;ş de makbul değildir. Bu tarih&icirc; konu hakkında daha fazla bilgi edinmek i&ccedil;in, aşağıdaki adrese m&uuml;racaat ediniz:</p>\r\n\r\n<p>\r\n	İran&rsquo;ın Fethi Ve Din Se&ccedil;mede &Ouml;zg&uuml;rl&uuml;k, Soru: 12681 (Site: 12432).<br />\r\n	----------<br />\r\n	[1] Mutahhari, M&uuml;rteza, Hedamat-ı M&uuml;tekabil-i İslam Ve İraniyan, s. 19.</p>\r\n\r\n<p>\r\n	[2] Allame Meclisi, Biharu&rsquo;l-Envar, c. 65, s. 55, h. 30.</p>\r\n','Eğer t&uuml;m İranlıların &Ouml;mer&rsquo;in h&acirc;kimiyeti d&ouml;neminde M&uuml;sl&uuml;man oluşu kastediliyorsa, bu ihtimal kabul edilir değildir; zira İran Arap ve M&uuml;sl&uuml;manlar tarafından fethedilmeden &ouml;nce bir grup İranlı diğer &uuml;lkelerde bulunuyordu ve onlar İslam&rsquo;ın doğuşunun ilk yıllarında M&uuml;sl&uuml;man olmuştu. Ama &Ouml;mer&rsquo;in h&acirc;kimiyeti d&ouml;neminde İslam&rsquo;ın İran&rsquo;a girmesi ve M&uuml;sl&uuml;manların davranışları nedeniyle bazı İranlıların M&uuml;sl&uuml;man olması kastediliyorsa, bu kabul edilir bir bakıştır; zira bazı İranlılar &Ouml;mer&rsquo;in h&acirc;kimiyeti d&ouml;neminde sayılı savaşlar ve M&uuml;sl&uuml;man Arapların İran&rsquo;a galip gelmesiyle M&uuml;sl&uuml;man olmuştur.','&nbsp;İranlıların &Ouml;mer&rsquo;in vesilesiyle M&uuml;sl&uuml;man olmasından neyin kastedildiği konusunda iki ihtimal mevcuttur:\r\n\r\n\r\n	A. T&uuml;m İranlılar &Ouml;mer&rsquo;in h&acirc;kimiyeti d&ouml;neminde M&uuml;sl&uuml;man olmuş ve &Ouml;mer onların M&uuml;sl&uuml;man olmasında &ouml;nemli bir role sahiptir; bu ihtimal kabul edilir değildir. Zira İran Arap ve M&uuml;sl&uuml;manlar tarafından fethedilmeden &ouml;nce, bir grup İranlı diğer &uuml;lkelerde bulunuyordu ve onlar İslam&rsquo;ın doğuşunun ilk yıllarında M&uuml;sl&uuml;man olmuştu. Şehid Mutahhari bu hususta ş&ouml;yle yazmaktadır: &ldquo;İranlıların kutsal İslam dinine ilgileri, bu kutsal dinin doğuşunun ilk yıllarında kendini g&ouml;stermiştir. Kutsal İslam şeriatı, M&uuml;sl&uuml;man m&uuml;cahitler tarafından bu coğrafyaya gelmeden &ouml;nce, Yemen&rsquo;de kalan İranlılar İslam dinini kabul etmiş, i&ccedil;tenlik ve rağbetle Kur&rsquo;an h&uuml;k&uuml;mlerine teslim olmuş, can ve kalpten şeriatın yayılması i&ccedil;in &ccedil;alışmış ve hatta İslam yolunda ve Peygamber-i Ekrem&rsquo;in (s.a.a) muhalifleriyle m&uuml;cadelede canlarını feda etmişlerdir.&rdquo; [1] Aynı şekilde Peygamber-i Ekrem (s.a.a) d&ouml;neminde, İslam&rsquo;ın tebliği sayesinde o g&uuml;n Mecusi ve Mecusi olmayan İranlıların yaşadığı Bahreyn halkının b&uuml;y&uuml;k &ccedil;oğunluğu bu semav&icirc; dini kabul etmiş ve hatta İran padişahı tarafından tayin edilen oranın valisi bile M&uuml;sl&uuml;man olmuştur. İslam&rsquo;ı ilk kabul eden İranlılar, Yemen ve Bahreyn&rsquo;de bulunuyordu. Elbette bireysel a&ccedil;ıdan bakacak olursak, İranlı ilk M&uuml;sl&uuml;man Selman-i Farsi&rsquo;dir ve bildiğimiz gibi bu değerli İranlının M&uuml;sl&uuml;manlığı &ldquo;Selman biz ehli beyttendir&rdquo; [2] buyruğuna muhatap olacak derecede y&uuml;kseliş kaydetmiştir.\r\n\r\n\r\n	B. İkinci ihtimale g&ouml;re ise, bazı İranlılar &Ouml;mer&rsquo;in h&acirc;kimiyeti d&ouml;neminde İslam&rsquo;ın İran&rsquo;a girmesi ve M&uuml;sl&uuml;manların davranışları nedeniyle M&uuml;sl&uuml;man olmuştur. Bu kabul edilir bir bakıştır; zira &Ouml;mer&rsquo;in h&acirc;kimiyeti d&ouml;neminde sayılı savaşlar ve M&uuml;sl&uuml;man Arapların İran&rsquo;a galip gelmesiyle bazı İranlılar M&uuml;sl&uuml;man olmuştur. M&uuml;sl&uuml;manların galip gelmesinin &ouml;nemli neticelerinden birisi, İslam&rsquo;ın İran&rsquo;da yayılması olmuştur. Her ne zaman bir &uuml;lke savaşta galip olsa, kazananların k&uuml;lt&uuml;r&uuml;, geleneği, dinsel inan&ccedil;ları ve siyasal g&ouml;r&uuml;şleri yenilen &uuml;lkeye etki eder. İran fethedildikten sonra, bazı M&uuml;sl&uuml;manlar İranlılara makul ve mantıklıca davrandılar ve bazı İranlılar bunun etkisinde kaldı. Bir taraftan M&uuml;sl&uuml;manların davranışı ve İslam&rsquo;ın &ccedil;ekiciliği ve diğer bir taraftan da İranlıların İslam&rsquo;ı kabul etmeye d&ouml;n&uuml;k altyapısı, bazı İranlıların İslam&rsquo;ı kabul etmesine neden olmuştur. İranlılardaki İslam&rsquo;ı kabul etmeye d&ouml;n&uuml;k altyapı, kutsal İslam dinine y&ouml;nelik ilgileri ve İslam&rsquo;a yaptıkları hizmetler, bazı masumların (a.s) İranlıları &ouml;vmesine neden olmuştur. Bu esas uyarınca, İranlıların M&uuml;sl&uuml;man olmasının &Ouml;mer ve onun siyasetleriyle ilgili olmadığını, bilakis İslam&rsquo;ın etkisi ve M&uuml;sl&uuml;manların davranışlarının temiz İslam ağacının bu coğrafyada (İran) budaklanmasına neden teşkil ettiğini s&ouml;ylemek gerekir. İranlıların &Ouml;mer&rsquo;in zoru ve mecburiyeti ile M&uuml;sl&uuml;man olduğunu belirten g&ouml;r&uuml;ş de makbul değildir. Bu tarih&icirc; konu hakkında daha fazla bilgi edinmek i&ccedil;in, aşağıdaki adrese m&uuml;racaat ediniz:\r\n\r\n\r\n	İran&rsquo;ın Fethi Ve Din Se&ccedil;mede &Ouml;zg&uuml;rl&uuml;k, Soru: 12681 (Site: 12432).\r\n	----------\r\n	[1] Mutahhari, M&uuml;rteza, Hedamat-ı M&uuml;tekabil-i İslam Ve İraniyan, s. 19.\r\n\r\n\r\n	[2] Allame Meclisi, Biharu&rsquo;l-Envar, c. 65, s. 55, h. 30.'),(636,'tr609','<div id=\"A3_1\">\r\n	<p>\r\n		Hz. Ayetullah Hadevi Tahrani&rsquo;nin belirtilen soru hakkındaki cevabının a&ccedil;ıklaması şudur:</p>\r\n\r\n	<p>\r\n		Kadın cinsel doyum konusunda erkeğe itaat etmelidir ve erkek evden &ccedil;ıkmayı yasaklarsa bu durumda kendisi evden &ccedil;ıkamaz. Elbette evlilik hayatının farz ve haramlarla yetinmeyle sorundan yoksun olmasının imk&acirc;nsız olduğuna dikkat edilmelidir. Ama ahlaka riayet etmek evliliğin pekişmesi ve tatlılığını artırır.</p>\r\n\r\n	<p>\r\n		Daha fazla bilgi edinmek i&ccedil;in aşağıdaki adreslere m&uuml;racaat edilebilir:</p>\r\n\r\n	<p>\r\n		1. İndeks: Kadınların Erkeklerden Emir Alması, Soru Sayısı: 1674 (Site: 2319). &nbsp;</p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		<a href=\"http://islamquest.net/tr/archive/question/11749\">2. İndeks: Kadın Ve Ev Dışında &Ccedil;alışma, Soru Sayısı: 11958 (Site: 11749). </a> &nbsp;</p>\r\n\r\n	<p>\r\n		<a href=\"http://islamquest.net/tr/archive/question/2713\">3. İndeks: Kur&rsquo;an Ve Erkeklerin Kadınlara &Uuml;st&uuml;n Olması , Soru Sayısı: 2554 (Site: 2713). </a></p>\r\n\r\n	<p>\r\n		4. İndeks: Erkekler Karşısında Kadınların Vazifesi, Soru Sayısı: 850 (Site: 920 ).&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\r\n</div>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Hz. Ayetullah Hadevi Tahrani&rsquo;nin belirtilen soru hakkındaki cevabının a&ccedil;ıklaması şudur:\r\n\r\n	\r\n		Kadın cinsel doyum konusunda erkeğe itaat etmelidir ve erkek evden &ccedil;ıkmayı yasaklarsa bu durumda kendisi evden &ccedil;ıkamaz. Elbette evlilik hayatının farz ve haramlarla yetinmeyle sorundan yoksun olmasının imk&acirc;nsız olduğuna dikkat edilmelidir. Ama ahlaka riayet etmek evliliğin pekişmesi ve tatlılığını artırır.\r\n\r\n	\r\n		Daha fazla bilgi edinmek i&ccedil;in aşağıdaki adreslere m&uuml;racaat edilebilir:\r\n\r\n	\r\n		1. İndeks: Kadınların Erkeklerden Emir Alması, Soru Sayısı: 1674 (Site: 2319). &nbsp;\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		2. İndeks: Kadın Ve Ev Dışında &Ccedil;alışma, Soru Sayısı: 11958 (Site: 11749).  &nbsp;\r\n\r\n	\r\n		3. İndeks: Kur&rsquo;an Ve Erkeklerin Kadınlara &Uuml;st&uuml;n Olması , Soru Sayısı: 2554 (Site: 2713). \r\n\r\n	\r\n		4. İndeks: Erkekler Karşısında Kadınların Vazifesi, Soru Sayısı: 850 (Site: 920 ).&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;','Bu sorunun ayrıntılı cevabı yoktur.'),(637,'tr608','<p>\r\n	&nbsp;Abdestte y&uuml;z ve eller yıkanmalı ve de sa&ccedil;ın &ouml;n kısmı ve ayakların &uuml;st&uuml; mesh edilmelidir. [1] Bu nedenle, eğer insan abdest esnasında sa&ccedil;larını kenara toplar ve baş derisini mesh ederse abdesti doğrudur ve parlatıcı ve koruyucu madde kullanmanın abdest i&ccedil;in bir sakıncası bulunmamaktadır.</p>\r\n\r\n<p>\r\n	Hz. Ayetullah Hadevi Tahrani&rsquo;nin (&ouml;mr&uuml; uzun olsun) yanıtı şudur:</p>\r\n\r\n<p>\r\n	Eğer parlatıcı veya koruyucu madde ıslaklığın baş derisi veya başın &ouml;n&uuml;ndeki sa&ccedil;a ulaşmasını engellemeze, onunla abdest almak sakıncasızdır. Daha fazla bilgi edinmek i&ccedil;in aşağıdaki adrese m&uuml;racaat ediniz:</p>\r\n\r\n<p>\r\n	İndeks: J&ouml;leli Sa&ccedil;ı Mesh Etmek, Soru: 15113 (Site: 14901).<br />\r\n	------------<br />\r\n	[1] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 152, m. 236.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','&nbsp;Abdestte y&uuml;z ve eller yıkanmalı ve de sa&ccedil;ın &ouml;n kısmı ve ayakların &uuml;st&uuml; mesh edilmelidir. [1] Bu nedenle, eğer insan abdest esnasında sa&ccedil;larını kenara toplar ve baş derisini mesh ederse abdesti doğrudur ve parlatıcı ve koruyucu madde kullanmanın abdest i&ccedil;in bir sakıncası bulunmamaktadır.\r\n\r\n\r\n	Hz. Ayetullah Hadevi Tahrani&rsquo;nin (&ouml;mr&uuml; uzun olsun) yanıtı şudur:\r\n\r\n\r\n	Eğer parlatıcı veya koruyucu madde ıslaklığın baş derisi veya başın &ouml;n&uuml;ndeki sa&ccedil;a ulaşmasını engellemeze, onunla abdest almak sakıncasızdır. Daha fazla bilgi edinmek i&ccedil;in aşağıdaki adrese m&uuml;racaat ediniz:\r\n\r\n\r\n	İndeks: J&ouml;leli Sa&ccedil;ı Mesh Etmek, Soru: 15113 (Site: 14901).\r\n	------------\r\n	[1] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 152, m. 236.','Bu sorunun ayrıntılı cevabı yoktur.'),(638,'tr642','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<span><font size=\"2\">Zaman, akl&icirc; bir mefhum olup maddi varlıkların ontolojik tarzından elde edilir. Nitekim sebat mefhumu da soyut varlıkların ontolojik tarzından elde edilir. Ruh, soyut varlıklardandır ve soyut varlıklar &acirc;leminde zaman mevcut değildir; &ccedil;&uuml;nk&uuml; zaman tabiat &acirc;leminin &ouml;zelliklerindendir. Elbette ruhlar (soyutlar) &acirc;leminde maddi varlıklar i&ccedil;in kullanılan &ldquo;zaman&rdquo; kelimesinin yerine, soyut varlıklar i&ccedil;in kullanılan &ldquo;dehr&rdquo; kelimesi yer alır. </font></span></p>\r\n</div>\r\n','<p>\r\n	Takriben t&uuml;m İslam filozofları, zamanın bir t&uuml;r birleşik miktar ve nicelik olduğu, ge&ccedil;ici ve durmayan bir &ouml;zelliği kendinde barındırdığı ve hareket vasıtasıyla[1] cisimlere y&uuml;klendiği g&ouml;r&uuml;ş&uuml;nde hemfikirdir.[2] Molla Sadra &ouml;nceki filozofların zaman hakkında belirtmiş olduğu iki &ouml;zelliği genel olarak kabul etmiştir ve bu iki &ouml;zellik şunlardır:</p>\r\n\r\n<p>\r\n	1. Zaman b&ouml;l&uuml;nebilir bir olgu ve nicelik kabilindendir.</p>\r\n\r\n<p>\r\n	2. Zamanın hareket ile ayrılmayan bir ilişkisi vardır.</p>\r\n\r\n<p>\r\n	Molla Sadra, kendinden &ouml;nceki filozofların belirttiği diğer iki &ouml;zelliğe ise karşı &ccedil;ıkmıştır:</p>\r\n\r\n<p>\r\n	1. &Ouml;nceki filozoflar zaman ve hareketi dış arazlardan saymaktaydı. Molla Sadra ise onları sadece zihnin tahlili ile birbirinden ayrılabilen maddi varlıkların tahlil&icirc; arazlarından bilmiştir.</p>\r\n\r\n<p>\r\n	2. Filozofların arazi hususlardaki hareketi ve &ouml;zellikle feleğin dairesel hareketi olarak sandıkları zamanla eşg&uuml;d&uuml;ml&uuml; hareketi, o cisimlerin cevhersel hareketi olarak değerlendirdi ve bu şekilde zamanı onların zat&icirc; hususlarından biri olarak tanıttı.</p>\r\n\r\n<p>\r\n	Bu nedenle Molla Sadra&rsquo;nın bakışında zamanın hakikati şudur: Zaman, her cismin kendi zatında sahip olduğu akıcı olmayan boylam, enlem ve kalınlığa ek olarak taşıdığı akıcı bir boyut ve uzamadır. O, zamanı maddi varlıkların ontolojik tarzından elde edilen akl&icirc; bir mefhum bilmektedir. Nitekim sebat mefhumu da soyut varlıkların ontolojik tarzından elde edilmektedir.[3] Filozofların literat&uuml;r&uuml;nde &ldquo;dehr&rdquo; soyut varlıklar i&ccedil;in bir kapsam olup maddi varlıklar i&ccedil;in kullanılan zamanın karşısında yer alır. Nitekim Y&uuml;ce Allah hakkında da &ldquo;sermed&rdquo; kavramı kullanılmaktadır.[4] Her hal&uuml;karda evvela, zamansal &ouml;ncelik ve sonralığın zamansal hususlara &ouml;zg&uuml; olduğunu, zaman ufkundan &ouml;tede olan bir varlığın hi&ccedil;bir fenomenle zamansal bir ilişki kurmayacağını, ona y&ouml;nelik ge&ccedil;miş, hal ve geleceğin bir olacağını ve zaman kapsamında bulunan dağınık varlıkların onun a&ccedil;ısından toplu g&ouml;r&uuml;neceğini bilmek gerekir.[5] İkincisi; mekan ve zaman i&ccedil;inde olmak, değişkenlik ve hareket madde ve tabiat &acirc;leminin gereklerinden olan eksiklik ve sınırlamalardandır. Oysaki soyut varlıklar &acirc;lemi, tabiat &acirc;leminden daha y&uuml;ksektir, kemaller &acirc;lemidir ve bu sınırlamalara sahip değildir. &Ccedil;&uuml;nk&uuml; araştırmacılar bir sınıflandırmayla, k&uuml;ll&icirc; &acirc;lemleri &uuml;&ccedil; &acirc;leme ayırmaktadır: Birincisi, hem zat ve hem de fiil makamında madde ve maddenin eserlerinden soyut ve arı olan akıl &acirc;lemidir. İkincisi, madde &acirc;leminden soyut olan, ama şekil, boyut ve durum gibi onun bazı &ouml;zelliklerini taşıyan misal &acirc;lemidir. &Uuml;&ccedil;&uuml;nc&uuml;s&uuml; ise madde ve tabiat &acirc;lemdir.[6] Bu sınıflandırma esasınca, &uuml;&ccedil;&uuml;nc&uuml; &acirc;lem olan madde ve tabiat &acirc;leminde bulunan varlıklar, maddeye bir t&uuml;r ilgi ve yakınlık duyar. Bu, t&uuml;m&uuml;n&uuml; hareket, değişkenlik, zaman ve mek&acirc;n i&ccedil;inde olmanın kuşattığı bu &acirc;lemin &ouml;zellik ve hususiyetlerindendir. Madde &acirc;leminden daha &uuml;st&uuml;n ve değerli olan diğer iki &acirc;lemde ise durum bunun tersinedir. Bu y&uuml;zden ruhlar &acirc;lemi olan soyut varlıklar &acirc;leminde zaman mevcut değildir, bilakis soyut varlıklar i&ccedil;in &ldquo;dehr&rdquo; bir kapsam olup maddi varlıklar i&ccedil;in bir kapsam olan zaman karşısında yer alır. Elbette ruhun soyut oluşu hususunda bir ş&uuml;phe bulunmamaktadır[7] ve bu konuda bir&ccedil;ok delil ileri s&uuml;r&uuml;lm&uuml;şt&uuml;r.[8] Bu delillerden birisine &ouml;rnek sıfatıyla işaret etmemiz yerinde olacaktır: Her insan varlığında iki t&uuml;r idrak mevcuttur. Bunlar c&uuml;z&icirc; ve k&uuml;lliden ibarettir. C&uuml;z&icirc;, beş duyu organıyla (g&ouml;rmek, işitmek, koklamak, tatmak ve dokunmak) idrak edilir ve duyular ile idrak edilen şeylerin t&uuml;m&uuml; bedenin dışındadır. İnsanın diğer idrak t&uuml;r&uuml; ise k&uuml;ll&icirc; hususlardır. K&uuml;ll&icirc; sadece zihinde yer alır ve onun yeri, insan akıl ve ruhudur; mesela ilim ve apa&ccedil;ık birincil doğrular ve bu kabilden olan b&uuml;t&uuml;n&uuml;n c&uuml;zden b&uuml;y&uuml;k olması bu t&uuml;rdendir. Elbette zihin, hafıza ve akıl insandaki ruhun boyutlardır. Ruh; k&uuml;lliler, kaideler ve apa&ccedil;ık birincil doğruların y&uuml;klendiği yerdir. Bu k&uuml;ll&icirc; hususlar dış d&uuml;nyada mevcut değildir, sadece insan ruhuna y&uuml;klenmektedir. Bu nedenle, onların y&uuml;klenildiği yer de maddi olamaz. Bu a&ccedil;ıklamayla, kapsam ile kapsanılan ve hal ile mahal arasında bir uyum ortaya &ccedil;ıkar ve bir mahzur da doğmaz.[9] Merhum Hacı Nasıruddin Tusi, bu nedenselliği kısa ve a&ccedil;ık bir şekilde ş&ouml;yle beyan etmektedir: &ldquo;Ruh, maddeden soyut bir cevherdir; &ccedil;&uuml;nk&uuml; o (k&uuml;lli) maddeden soyuttur.&rdquo;[10] Netice itibariyle, ruhun soyut ve soyut varlıklar &acirc;leminin daha &uuml;st&uuml;n ve değerli olduğunun ispat edilmesiyle ve aynı şekilde zamanın tabiat &acirc;lemine &ouml;zg&uuml; &ouml;zelliklerden sayıldığının ve tabiat &acirc;leminin en al&ccedil;ak varlık &acirc;lemi olduğunun a&ccedil;ıklanmasıyla, zaman kavramının sadece madde ve tabiat &acirc;leminde kullanıldığı ve madde ve maddenin &ouml;zelliklerinden soyut olan ruhlar &acirc;leminde zamanın olmadığı a&ccedil;ıklığa kavuşmuş oldu. &nbsp;<br />\r\n	--------------<br />\r\n	[1] Hareketin sade bir tanımı vardır: Hareket, tedrici değişimden ibarettir. Hareket hakkında başka tanımlar da yapılmıştır ve şeyin tedrici olarak kuvveden fiile ge&ccedil;işi bunlardan biridir. Muhammed Taki Misbah Yezdi, Amuzeş-i Felsefe, s. 266, Sazman-ı Tebliğat, &ccedil;ap-ı dovvom, Tahran, 1366.</p>\r\n\r\n<p>\r\n	[2] Muhammed Taki, Misbah, Amuzeş-i Felsefe, c. 2, s. 148.</p>\r\n\r\n<p>\r\n	[3] a.g.e. s. 139.</p>\r\n\r\n<p>\r\n	[4] Bu iki kavram bazen (Arap&ccedil;a&rsquo;da) &ldquo;meta&rdquo; karşısında ve nispet mefhumu taşıyarak kullanılır; &ccedil;&uuml;nk&uuml; sabitlerin değişkenlere y&ouml;nelik nispetinin dehr olduğu s&ouml;ylenmektedir.</p>\r\n\r\n<p>\r\n	[5] a.g.e. s. 149.</p>\r\n\r\n<p>\r\n	[6] Aştiyani, Mirza Ahmed, Teraif&uuml;&rsquo;l-Hikem, c. 1, s. 22, İntişarat-ı Kitabhane-i Saduk, &ccedil;ap-ı sevvom, Tahran, 1362 ş.</p>\r\n\r\n<p>\r\n	[7] Kur&rsquo;an ayetleri, insana &uuml;f&uuml;r&uuml;len ruhun melek&ucirc;t &acirc;lemi cinsinden olduğu ve Allah&rsquo;a isnat edildiği anlamını taşır. Bu, ruhun maddi varlıklardan &uuml;st&uuml;n bir şey olduğunu ve zamanın da i&ccedil;inde olduğu maddi &ouml;zelliklerin ruhlar &acirc;lemiyle bağdaşmadığını g&ouml;sterir. Bkz: Muminun, 12 &ndash; 14, Secde, 7 &ndash; 9. &laquo;وَ لَقَدْ خَلَقْنَا الْإِنْسانَ مِنْ سُلالَه مِنْ طِینٍ ثُمَّ جَعَلْناهُ نُطْفَه فِی قَرارٍ مَکِینٍ ثُمَّ خَلَقْنَا النُّطْفَه عَلَقَه فَخَلَقْنَا الْعَلَقَه مُضْغَه فَخَلَقْنَا الْمُضْغَه عِظاماً فَکَسَوْنَا الْعِظامَ لَحْماً ثُمَّ أَنْشَأْناهُ خَلْقاً آخَرَ فَتَبارَکَ اللَّهُ أَحْسَنُ الْخالِقِینَ&raquo;</p>\r\n\r\n<p>\r\n	Marifet, Muhammed Hadi, Ulum-i Kur&rsquo;an, c. 1, s. 27 &ndash; 31, İntişaratu&rsquo;t-Temhid, Kum, 1378.</p>\r\n\r\n<p>\r\n	[8] &Ouml;rneğin Allame Hasan Zade ruhun soyut oluşu hakkında yemişten fazla delil ileri s&uuml;rmektedir. Bkz: Hasan, Hasan Zade Amuli, Talike Be Keşf&uuml;&rsquo;l-Murad, el-Maksadu&rsquo;s-Sani, s. 278, M&uuml;essese-i Neşr-i İslam&icirc;, 1417 k.</p>\r\n\r\n<p>\r\n	[9] H&uuml;seyni Cebeli, Seyid Ebu&rsquo;l-Kasım, s. 84, İntişarat-ı Camia-i M&uuml;derrisin, Kum, 1387 ş.</p>\r\n\r\n<p>\r\n	[10] Allame Hilli, Şerh-i Tecridi&rsquo;l-İtikadat, el-Kısmu&rsquo;s-Sani, Maksad-ı Pencom, s. 185.</p>\r\n','Zaman, akl&icirc; bir mefhum olup maddi varlıkların ontolojik tarzından elde edilir. Nitekim sebat mefhumu da soyut varlıkların ontolojik tarzından elde edilir. Ruh, soyut varlıklardandır ve soyut varlıklar &acirc;leminde zaman mevcut değildir; &ccedil;&uuml;nk&uuml; zaman tabiat &acirc;leminin &ouml;zelliklerindendir. Elbette ruhlar (soyutlar) &acirc;leminde maddi varlıklar i&ccedil;in kullanılan &ldquo;zaman&rdquo; kelimesinin yerine, soyut varlıklar i&ccedil;in kullanılan &ldquo;dehr&rdquo; kelimesi yer alır.','Takriben t&uuml;m İslam filozofları, zamanın bir t&uuml;r birleşik miktar ve nicelik olduğu, ge&ccedil;ici ve durmayan bir &ouml;zelliği kendinde barındırdığı ve hareket vasıtasıyla[1] cisimlere y&uuml;klendiği g&ouml;r&uuml;ş&uuml;nde hemfikirdir.[2] Molla Sadra &ouml;nceki filozofların zaman hakkında belirtmiş olduğu iki &ouml;zelliği genel olarak kabul etmiştir ve bu iki &ouml;zellik şunlardır:\r\n\r\n\r\n	1. Zaman b&ouml;l&uuml;nebilir bir olgu ve nicelik kabilindendir.\r\n\r\n\r\n	2. Zamanın hareket ile ayrılmayan bir ilişkisi vardır.\r\n\r\n\r\n	Molla Sadra, kendinden &ouml;nceki filozofların belirttiği diğer iki &ouml;zelliğe ise karşı &ccedil;ıkmıştır:\r\n\r\n\r\n	1. &Ouml;nceki filozoflar zaman ve hareketi dış arazlardan saymaktaydı. Molla Sadra ise onları sadece zihnin tahlili ile birbirinden ayrılabilen maddi varlıkların tahlil&icirc; arazlarından bilmiştir.\r\n\r\n\r\n	2. Filozofların arazi hususlardaki hareketi ve &ouml;zellikle feleğin dairesel hareketi olarak sandıkları zamanla eşg&uuml;d&uuml;ml&uuml; hareketi, o cisimlerin cevhersel hareketi olarak değerlendirdi ve bu şekilde zamanı onların zat&icirc; hususlarından biri olarak tanıttı.\r\n\r\n\r\n	Bu nedenle Molla Sadra&rsquo;nın bakışında zamanın hakikati şudur: Zaman, her cismin kendi zatında sahip olduğu akıcı olmayan boylam, enlem ve kalınlığa ek olarak taşıdığı akıcı bir boyut ve uzamadır. O, zamanı maddi varlıkların ontolojik tarzından elde edilen akl&icirc; bir mefhum bilmektedir. Nitekim sebat mefhumu da soyut varlıkların ontolojik tarzından elde edilmektedir.[3] Filozofların literat&uuml;r&uuml;nde &ldquo;dehr&rdquo; soyut varlıklar i&ccedil;in bir kapsam olup maddi varlıklar i&ccedil;in kullanılan zamanın karşısında yer alır. Nitekim Y&uuml;ce Allah hakkında da &ldquo;sermed&rdquo; kavramı kullanılmaktadır.[4] Her hal&uuml;karda evvela, zamansal &ouml;ncelik ve sonralığın zamansal hususlara &ouml;zg&uuml; olduğunu, zaman ufkundan &ouml;tede olan bir varlığın hi&ccedil;bir fenomenle zamansal bir ilişki kurmayacağını, ona y&ouml;nelik ge&ccedil;miş, hal ve geleceğin bir olacağını ve zaman kapsamında bulunan dağınık varlıkların onun a&ccedil;ısından toplu g&ouml;r&uuml;neceğini bilmek gerekir.[5] İkincisi; mekan ve zaman i&ccedil;inde olmak, değişkenlik ve hareket madde ve tabiat &acirc;leminin gereklerinden olan eksiklik ve sınırlamalardandır. Oysaki soyut varlıklar &acirc;lemi, tabiat &acirc;leminden daha y&uuml;ksektir, kemaller &acirc;lemidir ve bu sınırlamalara sahip değildir. &Ccedil;&uuml;nk&uuml; araştırmacılar bir sınıflandırmayla, k&uuml;ll&icirc; &acirc;lemleri &uuml;&ccedil; &acirc;leme ayırmaktadır: Birincisi, hem zat ve hem de fiil makamında madde ve maddenin eserlerinden soyut ve arı olan akıl &acirc;lemidir. İkincisi, madde &acirc;leminden soyut olan, ama şekil, boyut ve durum gibi onun bazı &ouml;zelliklerini taşıyan misal &acirc;lemidir. &Uuml;&ccedil;&uuml;nc&uuml;s&uuml; ise madde ve tabiat &acirc;lemdir.[6] Bu sınıflandırma esasınca, &uuml;&ccedil;&uuml;nc&uuml; &acirc;lem olan madde ve tabiat &acirc;leminde bulunan varlıklar, maddeye bir t&uuml;r ilgi ve yakınlık duyar. Bu, t&uuml;m&uuml;n&uuml; hareket, değişkenlik, zaman ve mek&acirc;n i&ccedil;inde olmanın kuşattığı bu &acirc;lemin &ouml;zellik ve hususiyetlerindendir. Madde &acirc;leminden daha &uuml;st&uuml;n ve değerli olan diğer iki &acirc;lemde ise durum bunun tersinedir. Bu y&uuml;zden ruhlar &acirc;lemi olan soyut varlıklar &acirc;leminde zaman mevcut değildir, bilakis soyut varlıklar i&ccedil;in &ldquo;dehr&rdquo; bir kapsam olup maddi varlıklar i&ccedil;in bir kapsam olan zaman karşısında yer alır. Elbette ruhun soyut oluşu hususunda bir ş&uuml;phe bulunmamaktadır[7] ve bu konuda bir&ccedil;ok delil ileri s&uuml;r&uuml;lm&uuml;şt&uuml;r.[8] Bu delillerden birisine &ouml;rnek sıfatıyla işaret etmemiz yerinde olacaktır: Her insan varlığında iki t&uuml;r idrak mevcuttur. Bunlar c&uuml;z&icirc; ve k&uuml;lliden ibarettir. C&uuml;z&icirc;, beş duyu organıyla (g&ouml;rmek, işitmek, koklamak, tatmak ve dokunmak) idrak edilir ve duyular ile idrak edilen şeylerin t&uuml;m&uuml; bedenin dışındadır. İnsanın diğer idrak t&uuml;r&uuml; ise k&uuml;ll&icirc; hususlardır. K&uuml;ll&icirc; sadece zihinde yer alır ve onun yeri, insan akıl ve ruhudur; mesela ilim ve apa&ccedil;ık birincil doğrular ve bu kabilden olan b&uuml;t&uuml;n&uuml;n c&uuml;zden b&uuml;y&uuml;k olması bu t&uuml;rdendir. Elbette zihin, hafıza ve akıl insandaki ruhun boyutlardır. Ruh; k&uuml;lliler, kaideler ve apa&ccedil;ık birincil doğruların y&uuml;klendiği yerdir. Bu k&uuml;ll&icirc; hususlar dış d&uuml;nyada mevcut değildir, sadece insan ruhuna y&uuml;klenmektedir. Bu nedenle, onların y&uuml;klenildiği yer de maddi olamaz. Bu a&ccedil;ıklamayla, kapsam ile kapsanılan ve hal ile mahal arasında bir uyum ortaya &ccedil;ıkar ve bir mahzur da doğmaz.[9] Merhum Hacı Nasıruddin Tusi, bu nedenselliği kısa ve a&ccedil;ık bir şekilde ş&ouml;yle beyan etmektedir: &ldquo;Ruh, maddeden soyut bir cevherdir; &ccedil;&uuml;nk&uuml; o (k&uuml;lli) maddeden soyuttur.&rdquo;[10] Netice itibariyle, ruhun soyut ve soyut varlıklar &acirc;leminin daha &uuml;st&uuml;n ve değerli olduğunun ispat edilmesiyle ve aynı şekilde zamanın tabiat &acirc;lemine &ouml;zg&uuml; &ouml;zelliklerden sayıldığının ve tabiat &acirc;leminin en al&ccedil;ak varlık &acirc;lemi olduğunun a&ccedil;ıklanmasıyla, zaman kavramının sadece madde ve tabiat &acirc;leminde kullanıldığı ve madde ve maddenin &ouml;zelliklerinden soyut olan ruhlar &acirc;leminde zamanın olmadığı a&ccedil;ıklığa kavuşmuş oldu. &nbsp;\r\n	--------------\r\n	[1] Hareketin sade bir tanımı vardır: Hareket, tedrici değişimden ibarettir. Hareket hakkında başka tanımlar da yapılmıştır ve şeyin tedrici olarak kuvveden fiile ge&ccedil;işi bunlardan biridir. Muhammed Taki Misbah Yezdi, Amuzeş-i Felsefe, s. 266, Sazman-ı Tebliğat, &ccedil;ap-ı dovvom, Tahran, 1366.\r\n\r\n\r\n	[2] Muhammed Taki, Misbah, Amuzeş-i Felsefe, c. 2, s. 148.\r\n\r\n\r\n	[3] a.g.e. s. 139.\r\n\r\n\r\n	[4] Bu iki kavram bazen (Arap&ccedil;a&rsquo;da) &ldquo;meta&rdquo; karşısında ve nispet mefhumu taşıyarak kullanılır; &ccedil;&uuml;nk&uuml; sabitlerin değişkenlere y&ouml;nelik nispetinin dehr olduğu s&ouml;ylenmektedir.\r\n\r\n\r\n	[5] a.g.e. s. 149.\r\n\r\n\r\n	[6] Aştiyani, Mirza Ahmed, Teraif&uuml;&rsquo;l-Hikem, c. 1, s. 22, İntişarat-ı Kitabhane-i Saduk, &ccedil;ap-ı sevvom, Tahran, 1362 ş.\r\n\r\n\r\n	[7] Kur&rsquo;an ayetleri, insana &uuml;f&uuml;r&uuml;len ruhun melek&ucirc;t &acirc;lemi cinsinden olduğu ve Allah&rsquo;a isnat edildiği anlamını taşır. Bu, ruhun maddi varlıklardan &uuml;st&uuml;n bir şey olduğunu ve zamanın da i&ccedil;inde olduğu maddi &ouml;zelliklerin ruhlar &acirc;lemiyle bağdaşmadığını g&ouml;sterir. Bkz: Muminun, 12 &ndash; 14, Secde, 7 &ndash; 9. &laquo;وَ لَقَدْ خَلَقْنَا الْإِنْسانَ مِنْ سُلالَه مِنْ طِینٍ ثُمَّ جَعَلْناهُ نُطْفَه فِی قَرارٍ مَکِینٍ ثُمَّ خَلَقْنَا النُّطْفَه عَلَقَه فَخَلَقْنَا الْعَلَقَه مُضْغَه فَخَلَقْنَا الْمُضْغَه عِظاماً فَکَسَوْنَا الْعِظامَ لَحْماً ثُمَّ أَنْشَأْناهُ خَلْقاً آخَرَ فَتَبارَکَ اللَّهُ أَحْسَنُ الْخالِقِینَ&raquo;\r\n\r\n\r\n	Marifet, Muhammed Hadi, Ulum-i Kur&rsquo;an, c. 1, s. 27 &ndash; 31, İntişaratu&rsquo;t-Temhid, Kum, 1378.\r\n\r\n\r\n	[8] &Ouml;rneğin Allame Hasan Zade ruhun soyut oluşu hakkında yemişten fazla delil ileri s&uuml;rmektedir. Bkz: Hasan, Hasan Zade Amuli, Talike Be Keşf&uuml;&rsquo;l-Murad, el-Maksadu&rsquo;s-Sani, s. 278, M&uuml;essese-i Neşr-i İslam&icirc;, 1417 k.\r\n\r\n\r\n	[9] H&uuml;seyni Cebeli, Seyid Ebu&rsquo;l-Kasım, s. 84, İntişarat-ı Camia-i M&uuml;derrisin, Kum, 1387 ş.\r\n\r\n\r\n	[10] Allame Hilli, Şerh-i Tecridi&rsquo;l-İtikadat, el-Kısmu&rsquo;s-Sani, Maksad-ı Pencom, s. 185.'),(639,'tr677','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<span><font size=\"2\">Diriliş insanın &ouml;ld&uuml;kten sonra kalkmasıdır. İnsan yeniden dirilmekte ve yeni bir hayatta amellerinin hesabı g&ouml;r&uuml;lmektedir. Bu inan&ccedil; genel itibariyle ve detaylarından sarf-ı nazar etmeyle t&uuml;m m&uuml;tekellim ve ilahi filozofların &uuml;zerinde ittifak ettiği bir g&ouml;r&uuml;şt&uuml;r ve her M&uuml;sl&uuml;man Kur&rsquo;an&rsquo;a g&ouml;re ona inanmaktadır. Ama onun niteliği bağlamında İslam&rsquo;da dirilişin cisman&icirc; olduğuna vurguda bulunulmuştur. Dirilişin cisman&icirc; olması, ahrette dirilecek insanın d&uuml;nya &acirc;lemindeki mevcut olan insan olması ve kıyamette dirilecek insanın d&uuml;nyada cisimli olan insan olması demektir. (Ruh ve cisim bileşiğinden oluşmuş hakikat sıfatıyla). M&uuml;tekellimler cisman&icirc; diriliş hakkında sadece nakl&icirc; deliller ile yetinmiş ve onu mutlak itaat edilmesi gereken bir husus olarak bilmiştir. Ama bir grup filozof ve &ouml;zellikle &ldquo;Meşa&rdquo; ekol&uuml; takip&ccedil;ileri cisman&icirc; dirilişi akl&icirc; incelemelere tabi tutmuş ve cisman&icirc; dirilişe y&ouml;neltilen eleştirileri (yok olanın geri d&ouml;nmesi ş&uuml;phesi gibi) yanıtlayamadıklarından &ccedil;aresiz olarak ruhan&icirc; dirilişe y&ouml;nelmiş ve cisman&icirc; dirilişi ink&acirc;r etmiş veya onu felsef&icirc; olarak ispat edilir bilmemişlerdir. Filozofların diğer bir b&ouml;l&uuml;m&uuml; de cisman&icirc; dirilişi ispat etmek i&ccedil;in &ouml;zel bir y&ouml;ntem kullanmıştır. Bunlardan biri olan Molla Sadra Şiraz&icirc; şuna inanmaktadır: Ahirette dirilecek olan beden, latif bir beden olup bu d&uuml;nyadakine benzer, ancak ebedi hayat i&ccedil;in gerekli olan kabiliyeti taşır. O, bu beden hakkında misal&icirc; beden tabirini kullanmıştır.</font></span></p>\r\n</div>\r\n','<p>\r\n	&nbsp;Eskiden beri dinlerin, m&uuml;tekellimlerin ve filozofların dikkatini &ccedil;eken konulardan birisi, ahiret ve &ouml;ld&uuml;kten sonra dirilmedir. Dinlerin takip&ccedil;ilerinin t&uuml;m&uuml;, &ouml;l&uuml;m sonrası hayata inanmakta ve bunu en temel dinsel konulardan saymaktadır. İslam&rsquo;da diriliş, insanın &ouml;ld&uuml;kten sonra kalkmasıdır. İnsan yeniden dirilmekte ve yeni bir hayatta amellerinin hesabı g&ouml;r&uuml;lmektedir. Neticede de iyilik yapanlar cennette uhrev&icirc; nimetlere nail olacak ve k&ouml;t&uuml;l&uuml;k yapanlar da cehennemde &ccedil;irkin amellerinin cezasını &ccedil;ekecektir. Bu inan&ccedil; genel itibariyle ve detaylarından sarf-ı nazar etmeyle t&uuml;m m&uuml;tekellim ve ilahi filozofların &uuml;zerinde ittifak ettiği bir g&ouml;r&uuml;şt&uuml;r ve her M&uuml;sl&uuml;man Kur&rsquo;an&rsquo;a g&ouml;re ona inanmaktadır.</p>\r\n\r\n<p>\r\n	Diriliş Ger&ccedil;eğinin İspatı</p>\r\n\r\n<p>\r\n	Kelam ilmi ve felsefede diriliş ger&ccedil;eğini ispat etmek i&ccedil;in bir&ccedil;ok delil ileri s&uuml;r&uuml;lm&uuml;şt&uuml;r ve genel anlamıyla bu hususta bir ihtilaf bulunmamaktadır. Burada &ouml;rnek sıfatıyla bazı delillere işaret edilecektir: Diriliş zorunlu bir husus ve yaratılıştan ayrı olmayan gerekli bir hakikattir; &ccedil;&uuml;nk&uuml; varlık &acirc;lemindeki hareket, tıpkı insanın irad&icirc; hareketi gibi tek&acirc;m&uuml;l mesirinde gayesiz olamaz. Bunun i&ccedil;in insanın ge&ccedil;ici hayatı yetkinlik yolunda bir hedef taşımalıdır. Aniden durup anlamsızlık ve yoklukla sona ermemelidir.&nbsp; Bu husus t&uuml;m yaratılış i&ccedil;in de ifade edilebilir. Bu a&ccedil;ıdan, dirilecek olan sadece insan değildir, bilakis bu husus varlık &acirc;leminin t&uuml;m&uuml;n&uuml; kapsar. Nitekim Kur&rsquo;an-ı Kerim&rsquo;de ş&ouml;yle buyrulmaktadır: &ldquo; Biz g&ouml;ğ&uuml;, yeri ve ikisi arasındakileri boş yere yaratmadık. Bu (yaratılanların boş yere yaratıldığı iddiası) ink&acirc;r edenlerin zannıdır. Cehennem ateşinden dolayı vay ink&acirc;r edenlerin h&acirc;line!&rdquo; [1] Aynı şekilde dirilişin zorunluluğu i&ccedil;in en &ouml;nemli delillerden birisi de bunun ilahi adaletin bir gereği olmasıdır; &ccedil;&uuml;nk&uuml; &ouml;l&uuml;mden sonra hesap, &ouml;d&uuml;l ve ceza g&uuml;n&uuml; olmazsa, bu itaat eden ile asinin eşit olmasını gerektirecektir. Oysaki Y&uuml;ce Allah bundan m&uuml;nezzehtir ve ilahi adalet iyilik yapanların uhrev&icirc; &ouml;d&uuml;le ve k&ouml;t&uuml;l&uuml;k yapanların da neticede yaptıklarının cezasına ulaşmasını gerektirmektedir. Hatırlatılmalıdır ki diriliş hakkındaki bu kelamsal ve felsef&icirc; delillere ek olarak, diriliş konusuyla yakın bir ilişkisi olan &ouml;nemli konulardan birisi de insanın ruh sahibi ve berzah hayatı olduğunun ispatıdır. &Ccedil;&uuml;nk&uuml; insanın soyut ruhunun olmasının gereği, &ouml;l&uuml;mden sonra onun hareketinin durmaması ve uhrev&icirc; hayatta ge&ccedil;miş amelleriyle uyuşan bir hayat s&uuml;rmesidir.</p>\r\n\r\n<p>\r\n	Dirilişin Niteliği</p>\r\n\r\n<p>\r\n	Dirilişin niteliği hususunda şunu s&ouml;ylemek gerekir: Din sahiplerinin &ccedil;oğunlukla inandıkları şey, dirilişin cisman&icirc; oluşudur. İslam&rsquo;da da bu tespite vurguda bulunulmuştur. Dirilişin cisman&icirc; olması, ahrette dirilecek insanın d&uuml;nya &acirc;lemindeki mevcut olan insan olması ve kıyamette dirilecek insanın d&uuml;nyadaki cisimli olan insan olması demektir. &Ouml;yle ki onu kıyamette g&ouml;ren herkes, bu ruh ve cisim bileşiğinden oluşmuş bir hakikat sıfatıyla d&uuml;nyadaki insandır diyecektir. M&uuml;tekellimlerim diriliş hakkında ileri s&uuml;r&uuml;d&uuml;kleri delillerin t&uuml;m&uuml;, dirilişin vuku bulacağı ger&ccedil;eğini ispat etmeye d&ouml;n&uuml;kt&uuml;r. Ama bunun cisman&icirc; olması hakkında sadece nakl&icirc; deliller ileri s&uuml;rm&uuml;ş ve meselenin uyulması gereken bir husus olduğunu belirtmişlerdir. Aynı şekilde cennet, cehennem, sırat ve tartı gibi ahiretin diğer detayları hakkında da salt bu hususların ger&ccedil;ekliğine inanmanın yeterli olduğuna, bunların niteliği ve akl&icirc; olarak nasıl bakılması gerektiği konusunun gereksizliğine ve bu hususlarda tartışmanın ş&uuml;phelere yol a&ccedil;acağını inanmaktadırlar. [2] Bununla birlikte filozoflar cisman&icirc; dirilişi akl&icirc; perspektiften incelemiş ve her biri bu hususta &ouml;zel bir g&ouml;r&uuml;ş ileri s&uuml;rm&uuml;şt&uuml;r.</p>\r\n\r\n<p>\r\n	Felsefede Ruhan&icirc; Ve Cisman&icirc; Diriliş</p>\r\n\r\n<p>\r\n	Filozoflardan bir grup ve &ouml;zellikle &ldquo;Meşa&rdquo; ekol&uuml; takip&ccedil;ileri sadece ruhan&icirc; dirilişe inanmakta ve ş&ouml;yle demektedirler: &Ouml;ld&uuml;kten sonra ruhun bedenle ilişkisi kesilmektedir. Ama ruh maddeden soyut bir varlık olduğundan onda fena ve yokluk olmaz ve beden ile ilişkisini kestikten sonra baki kalır. [3] Bu grup, cisman&icirc; dirilişe y&ouml;neltilen eleştirileri (yok olanın geri d&ouml;nmesi ş&uuml;phesi gibi) yanıtlayamadıklarından &ccedil;aresiz olarak ruhan&icirc; dirilişe y&ouml;nelmiş ve cisman&icirc; dirilişi ink&acirc;r etmiş veya onu felsef&icirc; olarak ispat edilir bilmemişlerdir. Bunlardan biri olan İbn. Sina ş&ouml;yle demektedir: Dirilişi şeriat, hadis ve ayetler yoluyla ispat etmek kolayıdır. Onun akıl, kıyas ve burhan ile idrak edilebilecek kısmı nefsin saadet ve bedbahtlığıdır (ruhan&icirc; diriliş). O, ruhan&icirc; saadet ve bedbahtlık hakkında detaylı a&ccedil;ıklama ve izahatlar yaptıktan sonra ş&ouml;yle demektedir: Filozofların tartışma konusu olan cisman&icirc; diriliş akıl yoluyla ispat edilemez. [4] Filozofların diğer bir b&ouml;l&uuml;m&uuml; de cisman&icirc; dirilişi ispat etmek i&ccedil;in &ouml;zel bir y&ouml;ntem kullanmıştır. Bunlardan biri olan Molla Sadra Şiraz&icirc; şuna inanmaktadır: Ahirette dirilecek olan beden, latif bir beden olup bu d&uuml;nyadakine benzer, ancak ebedi hayat i&ccedil;in gerekli olan kabiliyeti taşır. O, bu beden hakkında misal&icirc; beden tabirini kullanmıştır. Misal&icirc; beden ile dirilişe inanan meşhur filozoflardan birisi de Şeyh Şahabeddin Sohreverdi&rsquo;dir. [5] Şu farka ki; Molla Sadra&rsquo;nın bu hususla ilgili teorisi, detaylı akl&icirc; &ouml;nc&uuml;lleri i&ccedil;ermekte ve o bu &ouml;nc&uuml;llerden hareketle insan cisminin hakikatini misal&icirc; cisim bilmiştir. Her ne kadar bazen Molla Sadra&rsquo;nın s&ouml;zlerinden onun d&uuml;nyev&icirc; unsura dayalı bedenle dirilişe inandığı algılansa da, o eserlerinin &ccedil;oğunda misal&icirc; bedene vurguda bulunmuş ve cisman&icirc; duyuların t&uuml;m&uuml;n&uuml;n daha latif ve g&uuml;&ccedil;l&uuml; bir d&uuml;zeyde misal&icirc; beden i&ccedil;in tahakkuk edeceğini belirterek, uhrev&icirc; hayatın cisman&icirc; olacağını ispat etmiştir.</p>\r\n\r\n<p>\r\n	Diriliş konusu hakkında daha fazla bilgi i&ccedil;in aşağıdaki başlıklara m&uuml;racaat ediniz:</p>\r\n\r\n<p>\r\n	1. Cisman&icirc; Diriliş, Soru: 6234 (Site: 6492).</p>\r\n\r\n<p>\r\n	2. Cisman&icirc; Dirilişte Haşredilecek Beden, Soru: 6335 (Site: 6502).</p>\r\n\r\n<p>\r\n	3. Dirilişi İspat Eden Deliller, Soru: 13226 (Site: 12980) &nbsp;<br />\r\n	----------<br />\r\n	[1] Sad, 27 ve 28.</p>\r\n\r\n<p>\r\n	[2] Muzaffer, Muhammed Rıza, Akaid&uuml;&rsquo;l-İmamiye, s. 127, İntişarat-ı eş-Şerif er-Rezi, Kum, 1411.</p>\r\n\r\n<p>\r\n	[3] S&uuml;bhani, Cafer, Akaid&uuml;&rsquo;l-İslam&icirc; Der Pertov-i Kur&rsquo;an, s.&ccedil; 582, Neşr-i Defter-i Tebliğat-ı İslam&icirc;, Kum, 1379.</p>\r\n\r\n<p>\r\n	[4] Ferheng-i Maarif-i İslam&icirc;, c. 3, s. 1816.</p>\r\n\r\n<p>\r\n	[5] Akaid&uuml;&rsquo;l-İslam&icirc; Der Pertov-i Kur&rsquo;an, s. 582.</p>\r\n','Diriliş insanın &ouml;ld&uuml;kten sonra kalkmasıdır. İnsan yeniden dirilmekte ve yeni bir hayatta amellerinin hesabı g&ouml;r&uuml;lmektedir. Bu inan&ccedil; genel itibariyle ve detaylarından sarf-ı nazar etmeyle t&uuml;m m&uuml;tekellim ve ilahi filozofların &uuml;zerinde ittifak ettiği bir g&ouml;r&uuml;şt&uuml;r ve her M&uuml;sl&uuml;man Kur&rsquo;an&rsquo;a g&ouml;re ona inanmaktadır. Ama onun niteliği bağlamında İslam&rsquo;da dirilişin cisman&icirc; olduğuna vurguda bulunulmuştur. Dirilişin cisman&icirc; olması, ahrette dirilecek insanın d&uuml;nya &acirc;lemindeki mevcut olan insan olması ve kıyamette dirilecek insanın d&uuml;nyada cisimli olan insan olması demektir. (Ruh ve cisim bileşiğinden oluşmuş hakikat sıfatıyla). M&uuml;tekellimler cisman&icirc; diriliş hakkında sadece nakl&icirc; deliller ile yetinmiş ve onu mutlak itaat edilmesi gereken bir husus olarak bilmiştir. Ama bir grup filozof ve &ouml;zellikle &ldquo;Meşa&rdquo; ekol&uuml; takip&ccedil;ileri cisman&icirc; dirilişi akl&icirc; incelemelere tabi tutmuş ve cisman&icirc; dirilişe y&ouml;neltilen eleştirileri (yok olanın geri d&ouml;nmesi ş&uuml;phesi gibi) yanıtlayamadıklarından &ccedil;aresiz olarak ruhan&icirc; dirilişe y&ouml;nelmiş ve cisman&icirc; dirilişi ink&acirc;r etmiş veya onu felsef&icirc; olarak ispat edilir bilmemişlerdir. Filozofların diğer bir b&ouml;l&uuml;m&uuml; de cisman&icirc; dirilişi ispat etmek i&ccedil;in &ouml;zel bir y&ouml;ntem kullanmıştır. Bunlardan biri olan Molla Sadra Şiraz&icirc; şuna inanmaktadır: Ahirette dirilecek olan beden, latif bir beden olup bu d&uuml;nyadakine benzer, ancak ebedi hayat i&ccedil;in gerekli olan kabiliyeti taşır. O, bu beden hakkında misal&icirc; beden tabirini kullanmıştır.','&nbsp;Eskiden beri dinlerin, m&uuml;tekellimlerin ve filozofların dikkatini &ccedil;eken konulardan birisi, ahiret ve &ouml;ld&uuml;kten sonra dirilmedir. Dinlerin takip&ccedil;ilerinin t&uuml;m&uuml;, &ouml;l&uuml;m sonrası hayata inanmakta ve bunu en temel dinsel konulardan saymaktadır. İslam&rsquo;da diriliş, insanın &ouml;ld&uuml;kten sonra kalkmasıdır. İnsan yeniden dirilmekte ve yeni bir hayatta amellerinin hesabı g&ouml;r&uuml;lmektedir. Neticede de iyilik yapanlar cennette uhrev&icirc; nimetlere nail olacak ve k&ouml;t&uuml;l&uuml;k yapanlar da cehennemde &ccedil;irkin amellerinin cezasını &ccedil;ekecektir. Bu inan&ccedil; genel itibariyle ve detaylarından sarf-ı nazar etmeyle t&uuml;m m&uuml;tekellim ve ilahi filozofların &uuml;zerinde ittifak ettiği bir g&ouml;r&uuml;şt&uuml;r ve her M&uuml;sl&uuml;man Kur&rsquo;an&rsquo;a g&ouml;re ona inanmaktadır.\r\n\r\n\r\n	Diriliş Ger&ccedil;eğinin İspatı\r\n\r\n\r\n	Kelam ilmi ve felsefede diriliş ger&ccedil;eğini ispat etmek i&ccedil;in bir&ccedil;ok delil ileri s&uuml;r&uuml;lm&uuml;şt&uuml;r ve genel anlamıyla bu hususta bir ihtilaf bulunmamaktadır. Burada &ouml;rnek sıfatıyla bazı delillere işaret edilecektir: Diriliş zorunlu bir husus ve yaratılıştan ayrı olmayan gerekli bir hakikattir; &ccedil;&uuml;nk&uuml; varlık &acirc;lemindeki hareket, tıpkı insanın irad&icirc; hareketi gibi tek&acirc;m&uuml;l mesirinde gayesiz olamaz. Bunun i&ccedil;in insanın ge&ccedil;ici hayatı yetkinlik yolunda bir hedef taşımalıdır. Aniden durup anlamsızlık ve yoklukla sona ermemelidir.&nbsp; Bu husus t&uuml;m yaratılış i&ccedil;in de ifade edilebilir. Bu a&ccedil;ıdan, dirilecek olan sadece insan değildir, bilakis bu husus varlık &acirc;leminin t&uuml;m&uuml;n&uuml; kapsar. Nitekim Kur&rsquo;an-ı Kerim&rsquo;de ş&ouml;yle buyrulmaktadır: &ldquo; Biz g&ouml;ğ&uuml;, yeri ve ikisi arasındakileri boş yere yaratmadık. Bu (yaratılanların boş yere yaratıldığı iddiası) ink&acirc;r edenlerin zannıdır. Cehennem ateşinden dolayı vay ink&acirc;r edenlerin h&acirc;line!&rdquo; [1] Aynı şekilde dirilişin zorunluluğu i&ccedil;in en &ouml;nemli delillerden birisi de bunun ilahi adaletin bir gereği olmasıdır; &ccedil;&uuml;nk&uuml; &ouml;l&uuml;mden sonra hesap, &ouml;d&uuml;l ve ceza g&uuml;n&uuml; olmazsa, bu itaat eden ile asinin eşit olmasını gerektirecektir. Oysaki Y&uuml;ce Allah bundan m&uuml;nezzehtir ve ilahi adalet iyilik yapanların uhrev&icirc; &ouml;d&uuml;le ve k&ouml;t&uuml;l&uuml;k yapanların da neticede yaptıklarının cezasına ulaşmasını gerektirmektedir. Hatırlatılmalıdır ki diriliş hakkındaki bu kelamsal ve felsef&icirc; delillere ek olarak, diriliş konusuyla yakın bir ilişkisi olan &ouml;nemli konulardan birisi de insanın ruh sahibi ve berzah hayatı olduğunun ispatıdır. &Ccedil;&uuml;nk&uuml; insanın soyut ruhunun olmasının gereği, &ouml;l&uuml;mden sonra onun hareketinin durmaması ve uhrev&icirc; hayatta ge&ccedil;miş amelleriyle uyuşan bir hayat s&uuml;rmesidir.\r\n\r\n\r\n	Dirilişin Niteliği\r\n\r\n\r\n	Dirilişin niteliği hususunda şunu s&ouml;ylemek gerekir: Din sahiplerinin &ccedil;oğunlukla inandıkları şey, dirilişin cisman&icirc; oluşudur. İslam&rsquo;da da bu tespite vurguda bulunulmuştur. Dirilişin cisman&icirc; olması, ahrette dirilecek insanın d&uuml;nya &acirc;lemindeki mevcut olan insan olması ve kıyamette dirilecek insanın d&uuml;nyadaki cisimli olan insan olması demektir. &Ouml;yle ki onu kıyamette g&ouml;ren herkes, bu ruh ve cisim bileşiğinden oluşmuş bir hakikat sıfatıyla d&uuml;nyadaki insandır diyecektir. M&uuml;tekellimlerim diriliş hakkında ileri s&uuml;r&uuml;d&uuml;kleri delillerin t&uuml;m&uuml;, dirilişin vuku bulacağı ger&ccedil;eğini ispat etmeye d&ouml;n&uuml;kt&uuml;r. Ama bunun cisman&icirc; olması hakkında sadece nakl&icirc; deliller ileri s&uuml;rm&uuml;ş ve meselenin uyulması gereken bir husus olduğunu belirtmişlerdir. Aynı şekilde cennet, cehennem, sırat ve tartı gibi ahiretin diğer detayları hakkında da salt bu hususların ger&ccedil;ekliğine inanmanın yeterli olduğuna, bunların niteliği ve akl&icirc; olarak nasıl bakılması gerektiği konusunun gereksizliğine ve bu hususlarda tartışmanın ş&uuml;phelere yol a&ccedil;acağını inanmaktadırlar. [2] Bununla birlikte filozoflar cisman&icirc; dirilişi akl&icirc; perspektiften incelemiş ve her biri bu hususta &ouml;zel bir g&ouml;r&uuml;ş ileri s&uuml;rm&uuml;şt&uuml;r.\r\n\r\n\r\n	Felsefede Ruhan&icirc; Ve Cisman&icirc; Diriliş\r\n\r\n\r\n	Filozoflardan bir grup ve &ouml;zellikle &ldquo;Meşa&rdquo; ekol&uuml; takip&ccedil;ileri sadece ruhan&icirc; dirilişe inanmakta ve ş&ouml;yle demektedirler: &Ouml;ld&uuml;kten sonra ruhun bedenle ilişkisi kesilmektedir. Ama ruh maddeden soyut bir varlık olduğundan onda fena ve yokluk olmaz ve beden ile ilişkisini kestikten sonra baki kalır. [3] Bu grup, cisman&icirc; dirilişe y&ouml;neltilen eleştirileri (yok olanın geri d&ouml;nmesi ş&uuml;phesi gibi) yanıtlayamadıklarından &ccedil;aresiz olarak ruhan&icirc; dirilişe y&ouml;nelmiş ve cisman&icirc; dirilişi ink&acirc;r etmiş veya onu felsef&icirc; olarak ispat edilir bilmemişlerdir. Bunlardan biri olan İbn. Sina ş&ouml;yle demektedir: Dirilişi şeriat, hadis ve ayetler yoluyla ispat etmek kolayıdır. Onun akıl, kıyas ve burhan ile idrak edilebilecek kısmı nefsin saadet ve bedbahtlığıdır (ruhan&icirc; diriliş). O, ruhan&icirc; saadet ve bedbahtlık hakkında detaylı a&ccedil;ıklama ve izahatlar yaptıktan sonra ş&ouml;yle demektedir: Filozofların tartışma konusu olan cisman&icirc; diriliş akıl yoluyla ispat edilemez. [4] Filozofların diğer bir b&ouml;l&uuml;m&uuml; de cisman&icirc; dirilişi ispat etmek i&ccedil;in &ouml;zel bir y&ouml;ntem kullanmıştır. Bunlardan biri olan Molla Sadra Şiraz&icirc; şuna inanmaktadır: Ahirette dirilecek olan beden, latif bir beden olup bu d&uuml;nyadakine benzer, ancak ebedi hayat i&ccedil;in gerekli olan kabiliyeti taşır. O, bu beden hakkında misal&icirc; beden tabirini kullanmıştır. Misal&icirc; beden ile dirilişe inanan meşhur filozoflardan birisi de Şeyh Şahabeddin Sohreverdi&rsquo;dir. [5] Şu farka ki; Molla Sadra&rsquo;nın bu hususla ilgili teorisi, detaylı akl&icirc; &ouml;nc&uuml;lleri i&ccedil;ermekte ve o bu &ouml;nc&uuml;llerden hareketle insan cisminin hakikatini misal&icirc; cisim bilmiştir. Her ne kadar bazen Molla Sadra&rsquo;nın s&ouml;zlerinden onun d&uuml;nyev&icirc; unsura dayalı bedenle dirilişe inandığı algılansa da, o eserlerinin &ccedil;oğunda misal&icirc; bedene vurguda bulunmuş ve cisman&icirc; duyuların t&uuml;m&uuml;n&uuml;n daha latif ve g&uuml;&ccedil;l&uuml; bir d&uuml;zeyde misal&icirc; beden i&ccedil;in tahakkuk edeceğini belirterek, uhrev&icirc; hayatın cisman&icirc; olacağını ispat etmiştir.\r\n\r\n\r\n	Diriliş konusu hakkında daha fazla bilgi i&ccedil;in aşağıdaki başlıklara m&uuml;racaat ediniz:\r\n\r\n\r\n	1. Cisman&icirc; Diriliş, Soru: 6234 (Site: 6492).\r\n\r\n\r\n	2. Cisman&icirc; Dirilişte Haşredilecek Beden, Soru: 6335 (Site: 6502).\r\n\r\n\r\n	3. Dirilişi İspat Eden Deliller, Soru: 13226 (Site: 12980) &nbsp;\r\n	----------\r\n	[1] Sad, 27 ve 28.\r\n\r\n\r\n	[2] Muzaffer, Muhammed Rıza, Akaid&uuml;&rsquo;l-İmamiye, s. 127, İntişarat-ı eş-Şerif er-Rezi, Kum, 1411.\r\n\r\n\r\n	[3] S&uuml;bhani, Cafer, Akaid&uuml;&rsquo;l-İslam&icirc; Der Pertov-i Kur&rsquo;an, s.&ccedil; 582, Neşr-i Defter-i Tebliğat-ı İslam&icirc;, Kum, 1379.\r\n\r\n\r\n	[4] Ferheng-i Maarif-i İslam&icirc;, c. 3, s. 1816.\r\n\r\n\r\n	[5] Akaid&uuml;&rsquo;l-İslam&icirc; Der Pertov-i Kur&rsquo;an, s. 582.'),(640,'tr676','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<span><font size=\"2\"><span>Harem, kapsam manasında olup yer ve zaman kapsamlarını i&ccedil;erir ve onun masumların (a.s) kabrine &ouml;zg&uuml; olduğunun şer&icirc; ve &ouml;rf&icirc; bir delili bulunmamaktadır. Bu nedenle, şehitlerin mezarı i&ccedil;in bu kavramdan istifade etmenin şer&icirc; bir engeli yoktur. Ancak halkın genelinin saygısızlık olarak değerlendiği yerlere şehitlerin defnedilmesi saygısızlık sayılabilir. Bu husus da değişik zaman ve mek&acirc;nlara g&ouml;re değişkendir. Adsız olan ve doğal olarak aileleri tespit edilemeyen şehitlerin defnedilmesi İslam devletinin y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;ndedir. Mescitlere defnetme hususunda ise İslam&icirc; d&uuml;ş&uuml;n&uuml;rler arasında g&ouml;r&uuml;ş ayrılıkları vardır. Ama ilk ve meşru istifadelerin d&uuml;zenini bozmamak kaydıyla ve yer sahiplerinin izniyle veya şer&icirc; h&acirc;kimin (İslam devleti) kararıyla diğer genel yerlere adsız şehitleri defnetmeye bir engel bulunmamaktadır. Elbette ahalinin ve mahaldeki sakinlerin memnuniyetsizliklerinin de g&ouml;z &ouml;n&uuml;nde bulundurulacağı bir tarzda davranılması daha uygundur. Ama şer&icirc; a&ccedil;ıdan onların t&uuml;m&uuml;n&uuml;n rızasının alınmasına gerek yoktur.</span></font></span></p>\r\n</div>\r\n','<p>\r\n	Yanıta girerken şu noktaya dikkat etmek zorunludur: İslam fıkhında ilk h&uuml;k&uuml;mlerin yanında İslam devletinin uygun g&ouml;rmesi durumunda uygulanan gelen ikincil h&uuml;k&uuml;mler ve devletsel h&uuml;k&uuml;mler de bulunmaktadır. &Ouml;rneğin, ilk h&uuml;k&uuml;mler esasınca bir şahıs kendi m&uuml;lk&uuml;nde t&uuml;rl&uuml; tasarruflarda bulunabilir; mesela istediği y&uuml;kseklikte bir bina orada yapabilir, başkalarının tasarrufta bulunmasını engelleyebilir ve hatta oraya gidip gelinmesine izin vermeyebilir. Ama İslam devleti yasalar belirleyerek binanın yasal y&uuml;kseklik miktarını ilan edebilir ve hatta onun m&uuml;lk&uuml;n&uuml;n bir b&ouml;l&uuml;m&uuml;n&uuml; kamunun refahı i&ccedil;in yola &ccedil;evirebilir. İslam devleti mescit, &uuml;niversite ve park gibi kamu mallarına y&ouml;nelik de b&ouml;yle bir yetki taşır. Bu mukaddimeyle, sorunun değişik b&ouml;l&uuml;mlerini incelemeye koyulacağız:</p>\r\n\r\n<p>\r\n	1. &ldquo;Harem&rdquo; kavramı Kur&rsquo;an-ı Kerim&rsquo;de sadece Mekke şehri i&ccedil;in kullanılmıştır[1] ve ona Allah&rsquo;ın haremi de denmektedir.[2] Peygamber-i Ekrem&rsquo;de Medine şehrini kendi haremi olarak ilan etmiştir.[3] Sonraki merhalelerde ve İslam ve Şii kaynaklarında bu kavram Ehli Beyt imamlarının (a.s) yaşam ve şahadet ve de defin mahalleri i&ccedil;in kullanılmıştır. Kufe, M&uuml;minlerin &Ouml;nderinin (a.s) haremi[4] ve Kerbela İmam H&uuml;seyin&rsquo;in haremidir.[5] Ama bu kavramdan istifade etmenin yukarıdaki hususlara &ouml;zg&uuml; olduğunu belirten deliller mevcut değildir. Bilakis coğraf&icirc; bir alan olsa dahi saygı duyulan her alana &ldquo;harem&rdquo; denilebilir. Nitekim her ferdin ailesi kendisinin haremi olarak adlandırılmaktadır.[6] &ldquo;Harem sera&rdquo;, &ldquo;mahrem&rdquo; ve &ldquo;namahrem&rdquo; gibi tabirler de bu s&ouml;zl&uuml;k k&ouml;k&uuml;nden t&uuml;remiştir. Zamansal sınırlar olan &ldquo;haram aylar&rdquo; da bu kategoride değerlendirilebilir. Bu esas uyarınca, şer&icirc; a&ccedil;ıdan &ldquo;harem&rdquo; kavramını masumların (a.s) kabrine &ouml;zg&uuml; olarak kullanmamız gerektiğini iddia edemeyiz. Aynı şekilde İslam toplumunun bu konuda &ouml;rf&icirc; olarak icma ettiği de ispat edilir bir husus değildir; zira masum imam ile birka&ccedil; nesil fasılası olan imam evlatlarının kabri ve de Meysem, Ammar ve H&uuml;r Riyahi gibi şehitlerin mezarı i&ccedil;in dindarlar tarafından bu kavramın kullanıla geldiğini g&ouml;zlemlemekteyiz. Bu nedenle, adsız şehitlerin ve hatta tabii bir şekilde vefat eden salih ve takvalı fertlerin defin mahalli i&ccedil;in &ldquo;harem&rdquo; kavramının kullanılması şer&icirc; olarak yasak bilinemez. Elbette &ldquo;market&rdquo; veya &ldquo;mezar&rdquo; gibi başka kavramlar da kullanılabilir.</p>\r\n\r\n<p>\r\n	2 ve 3. İslam&icirc; &ouml;ğretilere g&ouml;re, şahadetle veya hatta tabii bir şekilde vefat eden M&uuml;sl&uuml;manların bedeni diri fertler gibi değerli ve saygındır ve onlara y&ouml;nelik her t&uuml;rl&uuml; saygısızlık ve hakaret yasaktır. Ama İslam tam olarak hangi hususların saygısızlık ve hakaret sayıldığı konusunda &ouml;zel bir g&ouml;r&uuml;ş &ouml;ne s&uuml;rmemiş ve bunun teşhisini kamu &ouml;rf&uuml;ne bırakmıştır. Başka bir ifadeyle, eğer halkın geneli veya &ccedil;oğunluğu bir meseleyi şehitlere ve &ouml;l&uuml;lere saygısızlık olarak değerlendirirse, ondan sakınılmalıdır. Bunun aksi durumda, toplumdaki fertlerin &ccedil;oğunluğunun bakışında bir davranış saygısızlık olarak addedilmiyorsa, her ne kadar azınlık bir grup bunu saygısızlık saysa da şer&icirc; a&ccedil;ıdan bu yasak olmayacaktır. &Ouml;rneğin, ruh hastalarına &ouml;zg&uuml; olan bir hastane i&ccedil;inde insanları defnetmek onlara bir t&uuml;r saygısızlık olarak değerlendirilebilir. Ama kamu vicdanında onların kutsal mek&acirc;nların bir k&ouml;şesi veya b&uuml;y&uuml;k parkların yeşil ortamımda defnedilmesi kendilerine bir saygısızlık olarak değerlendirilmez, bilakis bir t&uuml;r anma ve kendilerine saygı duyma telaki edilir. Bu esasla, kati bir şekilde her kamu alanında şehitlerin defnedilmesinin saygısızlık olduğu belirtilemez. Bilakis bu hususta halkın g&ouml;r&uuml;ş&uuml;ne başvurarak şehitlerin uygun olmayan yerlere defnedilmesinden sakınılmalıdır.</p>\r\n\r\n<p>\r\n	4. Sorunun bu b&ouml;l&uuml;m&uuml;n&uuml; şehitlerin muhterem ailelerinden sorunuz. Her hal&uuml;karda kimlikleri teşhis edilen şehitlerin defin mahallinin belirlenmesi ilk etapta o azizlerin ailelerine aittir. Ama sorunuz adsız şehitler ile ilgilidir ve bu nedenle onların defnedilmesini &uuml;stlenecek &ouml;zel bir veli bulunmamaktadır. &Ouml;te taraftan t&uuml;m adsız şehit ailelerinin bu kamu alanlarının birinde evlatlarının defnedilmesine karşı &ccedil;ıkması diye bir şey de g&ouml;r&uuml;n&uuml;şte s&ouml;z konusu değildir. Bu esasla, şer&icirc; h&acirc;kim (İslam devleti) o azizlerin defin mahallini belirler ve bu a&ccedil;ıdan şer&icirc; olarak bir problem de ortaya &ccedil;ıkmaz.</p>\r\n\r\n<p>\r\n	5. İmam Humeyni (r.a) &ouml;l&uuml;y&uuml; mescide defnetme hakkında ş&ouml;yle demektedir: Namaz kılan M&uuml;sl&uuml;manları rahatsız etmemesi ve onlara zarar vermemesi kaydıyla mescitlere &ouml;l&uuml; defnetmenin caiz oluşu, İslam&icirc; d&uuml;ş&uuml;n&uuml;rlerin ihtilaf ettiği bir konudur. G&uuml;&ccedil;l&uuml; ihtiyat g&ouml;re b&ouml;yle bir defin caiz değildir.[7] Diğer mercilerin fetvalarına baktığımızda da bu ihtilafı g&ouml;zlemlemekteyiz. &Ouml;rneğin diğer fetvalarda ş&ouml;yle okumaktayız: Eğer M&uuml;sl&uuml;manlara bir zararı yoksa ve namaz kılanlar i&ccedil;in bir rahatsızlık yaratmıyorsa ve de mescidin kirlenmemesi kaydıyla, anlaşıldığı kadarıyla &ouml;l&uuml;leri mescide defnetmenin bir sakıncası ve engeli bulunmamaktadır. Elbette bunun terk edilmesi ihtiyata daha yakındır.[8] Şii fakihler, &ouml;l&uuml;leri mescitlere defnetmenin caiz ve caiz olmadığına inanların delillerini detaylı kitaplarında beyan etmişlerdir.[9] Bu g&ouml;r&uuml;ş ayrılıkları g&ouml;z &ouml;n&uuml;nde bulundurulduğunda adsız şehitleri mescitlere defnetmekten ka&ccedil;ınmak daha uygundur. Elbette bu bağlamda iki noktayı hatırlatmak gerekmektedir.</p>\r\n\r\n<p>\r\n	A. Belirtilen husus, bu konuda devletsel h&uuml;k&uuml;m bulunmaması durumunda ge&ccedil;erlidir. Aksi takdirde eğer biz İslam devletinin daha &ouml;nemli maslahatlar gereğince mescidi bile temelinden yıkabileceğine ve onu yol ve toplumun diğer ihtiya&ccedil;ları esasınca başka bir şeye d&ouml;n&uuml;şt&uuml;rebileceğine inanıyorsak[10], doğal olarak maslahat g&ouml;rmesi durumunda mescitlerde adsız şehitleri defnetme h&uuml;km&uuml;n&uuml; de verebilir.</p>\r\n\r\n<p>\r\n	B. T&uuml;m g&ouml;r&uuml;ş ayrılıkları vakıf s&ouml;z&uuml;n&uuml;n s&ouml;ylendiği ve mescit h&uuml;km&uuml; taşıyan mescidin ger&ccedil;ek kapsamıyla ilgilidir. Ama şer&icirc; olarak mescidin bir par&ccedil;ası sayılmayan bazı mescit bah&ccedil;elerine &ouml;l&uuml;n&uuml;n defnedilmesi sakıncasızıdır. Bu hususta her mescidin vakıfnamesine m&uuml;racaat edilmelidir.</p>\r\n\r\n<p>\r\n	6. Sorunuzun bu b&ouml;l&uuml;m&uuml;yle ilgili olarak şunları s&ouml;ylemeliyiz: Cevabın bir b&ouml;l&uuml;m&uuml;, kamu alanlarında defnedilmeleri durumunda şehitlere saygısızlık ve hakaret konusu bağlamında cevapların ikinci kısmında incelendi. Kamu alanlarındaki şehit mezarlıklarının halkın haklarıyla &ccedil;elişebileceğini i&ccedil;eren sorunun diğer kısmı hakkında ise, Hz. İmam Humeyni&rsquo;nin (r.a) fetvasına g&ouml;re gasp edilmiş arazilerde defnetmenin caiz olmadığı bilinmelidir. Aynı şekilde defin dışında başka ama&ccedil;lar i&ccedil;in vakfedilmiş arazilere veya başkalarının hak taşıdığı arazilere defnetmek de gasp edilmiş arazilere defnetme h&uuml;km&uuml; taşır.[11] Bu fetvayla, şehitlerin &uuml;niversite ve par gibi yerlere defnedilmesi tamamıyla gayri meşru sanılabilir, ama biz t&uuml;m d&uuml;nyada kamuya ait alanların y&ouml;netici ve sorumlularının bir şekilde kendi toplumlarının k&uuml;lt&uuml;r&uuml;yle uyuşan yapı ve inşaatlar inşa ettiklerini g&ouml;zlemlemekteyiz. B&ouml;yle bir girişim yasal ve geleneksel hi&ccedil;bir sakınca taşımaz ve y&ouml;neticilerin yetkisi d&acirc;hilinde değerlendirilir. Sanat tabloları, anma yapıtları ve hatta adsız askerlerin heykelleri gibi değişik sembollerin asılması, bu hususa delil teşkil etmektedir. Bununla birlikte eğer bazı bireyler kamu alanlarında adsız şehitlerin g&ouml;m&uuml;lmesine muhalefet ediyorsa ve bunu kamu haklarıyla &ccedil;elişmeye bağlıyorsa, g&ouml;r&uuml;nd&uuml;ğ&uuml; kadarıyla b&ouml;yle bir muhalefet yasal ve şer&icirc; bir boyut taşımaktan &ccedil;ok, sizin sorunuzla irtibatı olmayan başka d&uuml;rt&uuml;lerden kaynaklanmaktadır. Bu esas uyarınca, &ouml;rf&icirc; olarak taşıdıkları yetki &ccedil;er&ccedil;evesinde kendi y&ouml;netimleri altında bulunan yerlerde değişik yapı ve semboller inşa edebilen kamu alanları y&ouml;neticileri, adsız şehitlerin defnedilmesine de onay verebilir. Elbette bu konunun belirtilen kamu alanlarının normal ve meşru ilk kullanışlarında sınırlılık meydana getirmemesi gerekir. Aynı şekilde y&ouml;neticilerin izin vermemesi durumunda bile, devletsel h&uuml;k&uuml;mden[12] yararlanarak baştan b&ouml;yle bir girişimde bulunabileceği de bilinmelidir. Bu nedenle y&ouml;netici veya devlet g&ouml;rd&uuml;ğ&uuml; maslahat ve taşıdığı yetkilerden kaynaklanan bir izin verirse, İmamın fetvasında yer alan yerin gasp edilmiş olacağı konusu bu &ouml;rneği i&ccedil;ermez.</p>\r\n\r\n<p>\r\n	7. Belirtildiği gibi ilk etapta &ouml;l&uuml;lerin defnedilmesi i&ccedil;in arazi sahipleri ve sorumlularının izni gereklidir, ama İslam devleti tarafından belirlenmiş bir genelgenin bulunması durumunda, bu bireyler malik ve sorumlu olmaya isnatta bulunarak adsız şehitlerin defnedilmesine engel olamazlar. Komşuların ve mahaldeki ahalinin rızasının alınması da defnin meşruiyetine kendi başına bir etkide bulunmayacaktır; zira tabii olarak normal halde b&ouml;yle bir durumda tek tek komşuların rızasını almak m&uuml;mk&uuml;n değildir ve esasen onlar kendilerine ait olmayan bir yere birisinin defnedilmesi hakkında g&ouml;r&uuml;ş bildiremezler. Ama bununla birlikte, eğer İslam devleti defnetmek i&ccedil;in belirli bir noktayı ilan etmemişse ve bunun se&ccedil;imini ilgili yetkililere bırakmışsa, ahalinin bu aziz şehitlerin &ccedil;evrelerine defnedilmesine m&uuml;spet bakacağı en azından b&ouml;yle bir defnin menfi sert hassasiyetlere yol a&ccedil;mayacağı mek&acirc;nlar se&ccedil;ilmeli ve de b&ouml;ylece Allah korusun bu b&uuml;y&uuml;k şahsiyetlere y&ouml;nelik bir saygısızlığın yapılmasına engel olunmalıdır. Son olarak adsız şehitlerin defnedilme niteliği hakkında değişik eğilimlerin olabileceğini belirtmek gerekir. Ama her hal&uuml;karda bu hususta son s&ouml;z&uuml; s&ouml;yleme hakkı değişik g&ouml;r&uuml;şleri inceleyen, en uygun şıkları se&ccedil;en ve icra genelgesi sıfatıyla bunları duyuran İslam devletine aittir.<br />\r\n	-----------<br />\r\n	[1] Kısas, 57; Ankebut, 67.</p>\r\n\r\n<p>\r\n	[2] Kuleyni, Muhammed b. Yakub, Kafi, c. 4, s. 563, h. 1.</p>\r\n\r\n<p>\r\n	[3] a.g.e. s. 564, h. 5.</p>\r\n\r\n<p>\r\n	[4] a.g.e. s. 563, h. 1.</p>\r\n\r\n<p>\r\n	[5] a.g.e. s. 586, h. 2.</p>\r\n\r\n<p>\r\n	[6] İbn. Manzur, Lisan&uuml;&rsquo;l-Arab, c. 12, s. 123.</p>\r\n\r\n<p>\r\n	[7] Humeyni, Ruhullah, Tehrir&uuml;&rsquo;l-Vesile, c. 1, s. 89, mesele. 8, M&uuml;essese-i Metbuat-i Daru&rsquo;l-İlim, Kum, &ccedil;ap-ı dovvom.</p>\r\n\r\n<p>\r\n	[8] Beh&ccedil;et, Muhammed Taki, Vesilet&uuml;&rsquo;n-Necat, s. 120.</p>\r\n\r\n<p>\r\n	[9] &Ouml;rnek olarak bkz: Muhakkik Damad, Seyid Muhammed, Kirabu&rsquo;s-Salat, c. 3, s. 171, Defter-i İntişarat-ı İslam&icirc;, Kum, &ccedil;ap-ı dovvom, 1416 k.</p>\r\n\r\n<p>\r\n	[10] Sahife-i İmam, c. 20, s. 452, &ldquo;hakim yol &uuml;zerinde olan mescit veya evi yıkabilir&hellip;&rdquo;.</p>\r\n\r\n<p>\r\n	[11] Humeyni, Ruhullah, Tahrir&uuml;&rsquo;l-Vesile, c. 1, s. 89, mesele. 8.</p>\r\n\r\n<p>\r\n	[12] Elbette bu hususta devletsel h&uuml;k&uuml;m varsa. Aksi takdirde, sorumlu ve maliklerin rızasının alınması gereklidir.</p>\r\n','Harem, kapsam manasında olup yer ve zaman kapsamlarını i&ccedil;erir ve onun masumların (a.s) kabrine &ouml;zg&uuml; olduğunun şer&icirc; ve &ouml;rf&icirc; bir delili bulunmamaktadır. Bu nedenle, şehitlerin mezarı i&ccedil;in bu kavramdan istifade etmenin şer&icirc; bir engeli yoktur. Ancak halkın genelinin saygısızlık olarak değerlendiği yerlere şehitlerin defnedilmesi saygısızlık sayılabilir. Bu husus da değişik zaman ve mek&acirc;nlara g&ouml;re değişkendir. Adsız olan ve doğal olarak aileleri tespit edilemeyen şehitlerin defnedilmesi İslam devletinin y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;ndedir. Mescitlere defnetme hususunda ise İslam&icirc; d&uuml;ş&uuml;n&uuml;rler arasında g&ouml;r&uuml;ş ayrılıkları vardır. Ama ilk ve meşru istifadelerin d&uuml;zenini bozmamak kaydıyla ve yer sahiplerinin izniyle veya şer&icirc; h&acirc;kimin (İslam devleti) kararıyla diğer genel yerlere adsız şehitleri defnetmeye bir engel bulunmamaktadır. Elbette ahalinin ve mahaldeki sakinlerin memnuniyetsizliklerinin de g&ouml;z &ouml;n&uuml;nde bulundurulacağı bir tarzda davranılması daha uygundur. Ama şer&icirc; a&ccedil;ıdan onların t&uuml;m&uuml;n&uuml;n rızasının alınmasına gerek yoktur.','Yanıta girerken şu noktaya dikkat etmek zorunludur: İslam fıkhında ilk h&uuml;k&uuml;mlerin yanında İslam devletinin uygun g&ouml;rmesi durumunda uygulanan gelen ikincil h&uuml;k&uuml;mler ve devletsel h&uuml;k&uuml;mler de bulunmaktadır. &Ouml;rneğin, ilk h&uuml;k&uuml;mler esasınca bir şahıs kendi m&uuml;lk&uuml;nde t&uuml;rl&uuml; tasarruflarda bulunabilir; mesela istediği y&uuml;kseklikte bir bina orada yapabilir, başkalarının tasarrufta bulunmasını engelleyebilir ve hatta oraya gidip gelinmesine izin vermeyebilir. Ama İslam devleti yasalar belirleyerek binanın yasal y&uuml;kseklik miktarını ilan edebilir ve hatta onun m&uuml;lk&uuml;n&uuml;n bir b&ouml;l&uuml;m&uuml;n&uuml; kamunun refahı i&ccedil;in yola &ccedil;evirebilir. İslam devleti mescit, &uuml;niversite ve park gibi kamu mallarına y&ouml;nelik de b&ouml;yle bir yetki taşır. Bu mukaddimeyle, sorunun değişik b&ouml;l&uuml;mlerini incelemeye koyulacağız:\r\n\r\n\r\n	1. &ldquo;Harem&rdquo; kavramı Kur&rsquo;an-ı Kerim&rsquo;de sadece Mekke şehri i&ccedil;in kullanılmıştır[1] ve ona Allah&rsquo;ın haremi de denmektedir.[2] Peygamber-i Ekrem&rsquo;de Medine şehrini kendi haremi olarak ilan etmiştir.[3] Sonraki merhalelerde ve İslam ve Şii kaynaklarında bu kavram Ehli Beyt imamlarının (a.s) yaşam ve şahadet ve de defin mahalleri i&ccedil;in kullanılmıştır. Kufe, M&uuml;minlerin &Ouml;nderinin (a.s) haremi[4] ve Kerbela İmam H&uuml;seyin&rsquo;in haremidir.[5] Ama bu kavramdan istifade etmenin yukarıdaki hususlara &ouml;zg&uuml; olduğunu belirten deliller mevcut değildir. Bilakis coğraf&icirc; bir alan olsa dahi saygı duyulan her alana &ldquo;harem&rdquo; denilebilir. Nitekim her ferdin ailesi kendisinin haremi olarak adlandırılmaktadır.[6] &ldquo;Harem sera&rdquo;, &ldquo;mahrem&rdquo; ve &ldquo;namahrem&rdquo; gibi tabirler de bu s&ouml;zl&uuml;k k&ouml;k&uuml;nden t&uuml;remiştir. Zamansal sınırlar olan &ldquo;haram aylar&rdquo; da bu kategoride değerlendirilebilir. Bu esas uyarınca, şer&icirc; a&ccedil;ıdan &ldquo;harem&rdquo; kavramını masumların (a.s) kabrine &ouml;zg&uuml; olarak kullanmamız gerektiğini iddia edemeyiz. Aynı şekilde İslam toplumunun bu konuda &ouml;rf&icirc; olarak icma ettiği de ispat edilir bir husus değildir; zira masum imam ile birka&ccedil; nesil fasılası olan imam evlatlarının kabri ve de Meysem, Ammar ve H&uuml;r Riyahi gibi şehitlerin mezarı i&ccedil;in dindarlar tarafından bu kavramın kullanıla geldiğini g&ouml;zlemlemekteyiz. Bu nedenle, adsız şehitlerin ve hatta tabii bir şekilde vefat eden salih ve takvalı fertlerin defin mahalli i&ccedil;in &ldquo;harem&rdquo; kavramının kullanılması şer&icirc; olarak yasak bilinemez. Elbette &ldquo;market&rdquo; veya &ldquo;mezar&rdquo; gibi başka kavramlar da kullanılabilir.\r\n\r\n\r\n	2 ve 3. İslam&icirc; &ouml;ğretilere g&ouml;re, şahadetle veya hatta tabii bir şekilde vefat eden M&uuml;sl&uuml;manların bedeni diri fertler gibi değerli ve saygındır ve onlara y&ouml;nelik her t&uuml;rl&uuml; saygısızlık ve hakaret yasaktır. Ama İslam tam olarak hangi hususların saygısızlık ve hakaret sayıldığı konusunda &ouml;zel bir g&ouml;r&uuml;ş &ouml;ne s&uuml;rmemiş ve bunun teşhisini kamu &ouml;rf&uuml;ne bırakmıştır. Başka bir ifadeyle, eğer halkın geneli veya &ccedil;oğunluğu bir meseleyi şehitlere ve &ouml;l&uuml;lere saygısızlık olarak değerlendirirse, ondan sakınılmalıdır. Bunun aksi durumda, toplumdaki fertlerin &ccedil;oğunluğunun bakışında bir davranış saygısızlık olarak addedilmiyorsa, her ne kadar azınlık bir grup bunu saygısızlık saysa da şer&icirc; a&ccedil;ıdan bu yasak olmayacaktır. &Ouml;rneğin, ruh hastalarına &ouml;zg&uuml; olan bir hastane i&ccedil;inde insanları defnetmek onlara bir t&uuml;r saygısızlık olarak değerlendirilebilir. Ama kamu vicdanında onların kutsal mek&acirc;nların bir k&ouml;şesi veya b&uuml;y&uuml;k parkların yeşil ortamımda defnedilmesi kendilerine bir saygısızlık olarak değerlendirilmez, bilakis bir t&uuml;r anma ve kendilerine saygı duyma telaki edilir. Bu esasla, kati bir şekilde her kamu alanında şehitlerin defnedilmesinin saygısızlık olduğu belirtilemez. Bilakis bu hususta halkın g&ouml;r&uuml;ş&uuml;ne başvurarak şehitlerin uygun olmayan yerlere defnedilmesinden sakınılmalıdır.\r\n\r\n\r\n	4. Sorunun bu b&ouml;l&uuml;m&uuml;n&uuml; şehitlerin muhterem ailelerinden sorunuz. Her hal&uuml;karda kimlikleri teşhis edilen şehitlerin defin mahallinin belirlenmesi ilk etapta o azizlerin ailelerine aittir. Ama sorunuz adsız şehitler ile ilgilidir ve bu nedenle onların defnedilmesini &uuml;stlenecek &ouml;zel bir veli bulunmamaktadır. &Ouml;te taraftan t&uuml;m adsız şehit ailelerinin bu kamu alanlarının birinde evlatlarının defnedilmesine karşı &ccedil;ıkması diye bir şey de g&ouml;r&uuml;n&uuml;şte s&ouml;z konusu değildir. Bu esasla, şer&icirc; h&acirc;kim (İslam devleti) o azizlerin defin mahallini belirler ve bu a&ccedil;ıdan şer&icirc; olarak bir problem de ortaya &ccedil;ıkmaz.\r\n\r\n\r\n	5. İmam Humeyni (r.a) &ouml;l&uuml;y&uuml; mescide defnetme hakkında ş&ouml;yle demektedir: Namaz kılan M&uuml;sl&uuml;manları rahatsız etmemesi ve onlara zarar vermemesi kaydıyla mescitlere &ouml;l&uuml; defnetmenin caiz oluşu, İslam&icirc; d&uuml;ş&uuml;n&uuml;rlerin ihtilaf ettiği bir konudur. G&uuml;&ccedil;l&uuml; ihtiyat g&ouml;re b&ouml;yle bir defin caiz değildir.[7] Diğer mercilerin fetvalarına baktığımızda da bu ihtilafı g&ouml;zlemlemekteyiz. &Ouml;rneğin diğer fetvalarda ş&ouml;yle okumaktayız: Eğer M&uuml;sl&uuml;manlara bir zararı yoksa ve namaz kılanlar i&ccedil;in bir rahatsızlık yaratmıyorsa ve de mescidin kirlenmemesi kaydıyla, anlaşıldığı kadarıyla &ouml;l&uuml;leri mescide defnetmenin bir sakıncası ve engeli bulunmamaktadır. Elbette bunun terk edilmesi ihtiyata daha yakındır.[8] Şii fakihler, &ouml;l&uuml;leri mescitlere defnetmenin caiz ve caiz olmadığına inanların delillerini detaylı kitaplarında beyan etmişlerdir.[9] Bu g&ouml;r&uuml;ş ayrılıkları g&ouml;z &ouml;n&uuml;nde bulundurulduğunda adsız şehitleri mescitlere defnetmekten ka&ccedil;ınmak daha uygundur. Elbette bu bağlamda iki noktayı hatırlatmak gerekmektedir.\r\n\r\n\r\n	A. Belirtilen husus, bu konuda devletsel h&uuml;k&uuml;m bulunmaması durumunda ge&ccedil;erlidir. Aksi takdirde eğer biz İslam devletinin daha &ouml;nemli maslahatlar gereğince mescidi bile temelinden yıkabileceğine ve onu yol ve toplumun diğer ihtiya&ccedil;ları esasınca başka bir şeye d&ouml;n&uuml;şt&uuml;rebileceğine inanıyorsak[10], doğal olarak maslahat g&ouml;rmesi durumunda mescitlerde adsız şehitleri defnetme h&uuml;km&uuml;n&uuml; de verebilir.\r\n\r\n\r\n	B. T&uuml;m g&ouml;r&uuml;ş ayrılıkları vakıf s&ouml;z&uuml;n&uuml;n s&ouml;ylendiği ve mescit h&uuml;km&uuml; taşıyan mescidin ger&ccedil;ek kapsamıyla ilgilidir. Ama şer&icirc; olarak mescidin bir par&ccedil;ası sayılmayan bazı mescit bah&ccedil;elerine &ouml;l&uuml;n&uuml;n defnedilmesi sakıncasızıdır. Bu hususta her mescidin vakıfnamesine m&uuml;racaat edilmelidir.\r\n\r\n\r\n	6. Sorunuzun bu b&ouml;l&uuml;m&uuml;yle ilgili olarak şunları s&ouml;ylemeliyiz: Cevabın bir b&ouml;l&uuml;m&uuml;, kamu alanlarında defnedilmeleri durumunda şehitlere saygısızlık ve hakaret konusu bağlamında cevapların ikinci kısmında incelendi. Kamu alanlarındaki şehit mezarlıklarının halkın haklarıyla &ccedil;elişebileceğini i&ccedil;eren sorunun diğer kısmı hakkında ise, Hz. İmam Humeyni&rsquo;nin (r.a) fetvasına g&ouml;re gasp edilmiş arazilerde defnetmenin caiz olmadığı bilinmelidir. Aynı şekilde defin dışında başka ama&ccedil;lar i&ccedil;in vakfedilmiş arazilere veya başkalarının hak taşıdığı arazilere defnetmek de gasp edilmiş arazilere defnetme h&uuml;km&uuml; taşır.[11] Bu fetvayla, şehitlerin &uuml;niversite ve par gibi yerlere defnedilmesi tamamıyla gayri meşru sanılabilir, ama biz t&uuml;m d&uuml;nyada kamuya ait alanların y&ouml;netici ve sorumlularının bir şekilde kendi toplumlarının k&uuml;lt&uuml;r&uuml;yle uyuşan yapı ve inşaatlar inşa ettiklerini g&ouml;zlemlemekteyiz. B&ouml;yle bir girişim yasal ve geleneksel hi&ccedil;bir sakınca taşımaz ve y&ouml;neticilerin yetkisi d&acirc;hilinde değerlendirilir. Sanat tabloları, anma yapıtları ve hatta adsız askerlerin heykelleri gibi değişik sembollerin asılması, bu hususa delil teşkil etmektedir. Bununla birlikte eğer bazı bireyler kamu alanlarında adsız şehitlerin g&ouml;m&uuml;lmesine muhalefet ediyorsa ve bunu kamu haklarıyla &ccedil;elişmeye bağlıyorsa, g&ouml;r&uuml;nd&uuml;ğ&uuml; kadarıyla b&ouml;yle bir muhalefet yasal ve şer&icirc; bir boyut taşımaktan &ccedil;ok, sizin sorunuzla irtibatı olmayan başka d&uuml;rt&uuml;lerden kaynaklanmaktadır. Bu esas uyarınca, &ouml;rf&icirc; olarak taşıdıkları yetki &ccedil;er&ccedil;evesinde kendi y&ouml;netimleri altında bulunan yerlerde değişik yapı ve semboller inşa edebilen kamu alanları y&ouml;neticileri, adsız şehitlerin defnedilmesine de onay verebilir. Elbette bu konunun belirtilen kamu alanlarının normal ve meşru ilk kullanışlarında sınırlılık meydana getirmemesi gerekir. Aynı şekilde y&ouml;neticilerin izin vermemesi durumunda bile, devletsel h&uuml;k&uuml;mden[12] yararlanarak baştan b&ouml;yle bir girişimde bulunabileceği de bilinmelidir. Bu nedenle y&ouml;netici veya devlet g&ouml;rd&uuml;ğ&uuml; maslahat ve taşıdığı yetkilerden kaynaklanan bir izin verirse, İmamın fetvasında yer alan yerin gasp edilmiş olacağı konusu bu &ouml;rneği i&ccedil;ermez.\r\n\r\n\r\n	7. Belirtildiği gibi ilk etapta &ouml;l&uuml;lerin defnedilmesi i&ccedil;in arazi sahipleri ve sorumlularının izni gereklidir, ama İslam devleti tarafından belirlenmiş bir genelgenin bulunması durumunda, bu bireyler malik ve sorumlu olmaya isnatta bulunarak adsız şehitlerin defnedilmesine engel olamazlar. Komşuların ve mahaldeki ahalinin rızasının alınması da defnin meşruiyetine kendi başına bir etkide bulunmayacaktır; zira tabii olarak normal halde b&ouml;yle bir durumda tek tek komşuların rızasını almak m&uuml;mk&uuml;n değildir ve esasen onlar kendilerine ait olmayan bir yere birisinin defnedilmesi hakkında g&ouml;r&uuml;ş bildiremezler. Ama bununla birlikte, eğer İslam devleti defnetmek i&ccedil;in belirli bir noktayı ilan etmemişse ve bunun se&ccedil;imini ilgili yetkililere bırakmışsa, ahalinin bu aziz şehitlerin &ccedil;evrelerine defnedilmesine m&uuml;spet bakacağı en azından b&ouml;yle bir defnin menfi sert hassasiyetlere yol a&ccedil;mayacağı mek&acirc;nlar se&ccedil;ilmeli ve de b&ouml;ylece Allah korusun bu b&uuml;y&uuml;k şahsiyetlere y&ouml;nelik bir saygısızlığın yapılmasına engel olunmalıdır. Son olarak adsız şehitlerin defnedilme niteliği hakkında değişik eğilimlerin olabileceğini belirtmek gerekir. Ama her hal&uuml;karda bu hususta son s&ouml;z&uuml; s&ouml;yleme hakkı değişik g&ouml;r&uuml;şleri inceleyen, en uygun şıkları se&ccedil;en ve icra genelgesi sıfatıyla bunları duyuran İslam devletine aittir.\r\n	-----------\r\n	[1] Kısas, 57; Ankebut, 67.\r\n\r\n\r\n	[2] Kuleyni, Muhammed b. Yakub, Kafi, c. 4, s. 563, h. 1.\r\n\r\n\r\n	[3] a.g.e. s. 564, h. 5.\r\n\r\n\r\n	[4] a.g.e. s. 563, h. 1.\r\n\r\n\r\n	[5] a.g.e. s. 586, h. 2.\r\n\r\n\r\n	[6] İbn. Manzur, Lisan&uuml;&rsquo;l-Arab, c. 12, s. 123.\r\n\r\n\r\n	[7] Humeyni, Ruhullah, Tehrir&uuml;&rsquo;l-Vesile, c. 1, s. 89, mesele. 8, M&uuml;essese-i Metbuat-i Daru&rsquo;l-İlim, Kum, &ccedil;ap-ı dovvom.\r\n\r\n\r\n	[8] Beh&ccedil;et, Muhammed Taki, Vesilet&uuml;&rsquo;n-Necat, s. 120.\r\n\r\n\r\n	[9] &Ouml;rnek olarak bkz: Muhakkik Damad, Seyid Muhammed, Kirabu&rsquo;s-Salat, c. 3, s. 171, Defter-i İntişarat-ı İslam&icirc;, Kum, &ccedil;ap-ı dovvom, 1416 k.\r\n\r\n\r\n	[10] Sahife-i İmam, c. 20, s. 452, &ldquo;hakim yol &uuml;zerinde olan mescit veya evi yıkabilir&hellip;&rdquo;.\r\n\r\n\r\n	[11] Humeyni, Ruhullah, Tahrir&uuml;&rsquo;l-Vesile, c. 1, s. 89, mesele. 8.\r\n\r\n\r\n	[12] Elbette bu hususta devletsel h&uuml;k&uuml;m varsa. Aksi takdirde, sorumlu ve maliklerin rızasının alınması gereklidir.'),(641,'tr675','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<span><font size=\"2\"><span>Bizzat varlığı m&uuml;mk&uuml;n olan şey ve bizzat yokluğu m&uuml;mk&uuml;n olan şey, bizzat m&uuml;mk&uuml;n olan şeyin ta kendisidir. Başka bir tabirle, bizzat m&uuml;mk&uuml;n olan her şey, bizzat yokluğu ve bizzat varlığı m&uuml;mk&uuml;n olan şeydir. Yani bizzat varlığı ve yokluğu m&uuml;mk&uuml;n olan şeyler, bizzat m&uuml;mk&uuml;n olan şey i&ccedil;in bir sikkenin iki y&uuml;z&uuml; gibidir. G&uuml;neşin d&uuml;nya etrafındaki hareketi bizzat m&uuml;mk&uuml;n bir şeydir. Yok olmuş fenomenler de bizzat m&uuml;mk&uuml;n şeylerdir.</span></font></span></p>\r\n</div>\r\n','<p>\r\n	Zorunluluk, İmk&acirc;n Ve İmk&acirc;nsızlık</p>\r\n\r\n<p>\r\n	&ldquo;Mantık&ccedil;ılar ş&ouml;yle demektedir: Eğer bir y&uuml;klemi bir &ouml;zneye nispet edersek, mesela A B&rsquo;dir diye s&ouml;yleyecek olursak, B&rsquo;nin A ile olan ilişkisi &uuml;&ccedil; nitelikten (zorunluluk, imk&acirc;n ve imk&acirc;nsızlık) birini taşıyacaktır. Bu ilişki ya zorunlu bir ilişkidir; yani kesin, ka&ccedil;ınılmaz ve elzemdir ve başka bir tabirle akıl onun aksini kabul etmekten ka&ccedil;ınır. Ya da bunun tersidir; yani ilişki imk&acirc;nsız bir ilişkidir ve y&uuml;klemin &ouml;zneyle ilişkilendirilmesi muhaldir. Başka bir tabirle akıl bunu kabul etmekten ka&ccedil;ınır. Veya bu ilişki m&uuml;spet veya menfi olacak tarzdadır; yani hem ispat edilir ve hem de ink&acirc;r edilir şekildedir. Başka bir ifadeyle akıl ne onu kabul etmekten ve ne de onun aksini kabul etmekten sakınır. &Ouml;rneğin d&ouml;rt sayısını &ccedil;ift olarak g&ouml;z &ouml;n&uuml;nde bulundurursak, bu ilişki zorunlu ve kesindir. Akıl onun tersini kabul etmekten ka&ccedil;ınır. Akıl d&ouml;rt sayısı zorunlu ve gerekli olarak &ccedil;ifttir der. O halde bu ilişkiye h&acirc;kim olan şey gereklilik ve zorunluluktur. Ama beş sayısı &ccedil;ifttir diye s&ouml;yleyecek olursak, bu ilişki imk&acirc;nsız bir ilişkidir. Beş sayısı &ccedil;ift olmaktan ka&ccedil;ınır ve bunun manasını idrak eden aklımız da bunu kabul etmekten ka&ccedil;ınır. O halde beş sayısı ve &ccedil;ift olma arasındaki ilişki imk&acirc;nsız ve muhal bir ilişkidir. Bug&uuml;n hava g&uuml;neşlidir dememiz durumunda ise, ilişki m&uuml;mk&uuml;n bir ilişkidir; yani g&uuml;n&uuml;n doğası ne g&uuml;neşli olmayı ve ne de kesin olarak bulutlu olmayı gerektirir. Burada g&uuml;n ile g&uuml;neşli olma arasındaki ilişki, m&uuml;mk&uuml;n bir ilişkidir. O halde her &ouml;zne ile her y&uuml;klem arasındaki ilişkiyi g&ouml;z &ouml;n&uuml;nde bulunduracak olursak, ger&ccedil;ekte bazen &ouml;zel bir m&uuml;lahazayla &ldquo;madde&rdquo; olarak adlandırılan bu &uuml;&ccedil; niteliğin birinden yoksun olmayacaktır. Bizim burada belirttiklerimiz mantık&ccedil;ıların s&ouml;zleriydi. Konuları varlık olan filozoflar ise ş&ouml;yle demektedir: Her &ldquo;mana&rdquo; ve &ldquo;mefhumu&rdquo; g&ouml;z &ouml;n&uuml;nde bulunduracak ve mevzu karar kılacak ve de varlığı y&uuml;klem sıfatıyla ona y&uuml;kleyecek olursak, şu &uuml;&ccedil; kısmın biri dışında olmayacaktır: Ya varlığın s&ouml;z konusu mana ve mefhum ile ilişkisi zorunlu olacaktır; yani zorunlu ve gerekli olarak o şey mevcut olacaktır. Biz bunu zorunlu varlık olarak adlandırmaktayız. Eğer varlığın onun ile ilişkisi menfi ve imk&acirc;nsız olacak olursa ve mevcut olması muhal olursa ve de zorunlu ve gerekli olarak olmaması icap ederse, bu şeyi imk&acirc;nsız varlık olarak adlandırırız. Bir cismin aynı zamanda hem yuvarlak ve hem de d&ouml;rt k&ouml;şeli olması bu kabildendir. Eğer varlığın o manayla ilişkisi imk&acirc;na dayalı bir ilişki olursa ve başka bir ifadeyle s&ouml;z konusu mana ne varlıktan ve ne de yokluktan ka&ccedil;ınmıyorsa, biz bu şeyi m&uuml;mk&uuml;n varlık olarak adlandırırız. Bir dizi neden h&uuml;km&uuml;nce var olan ve sonra yok olan insan, hayvan, ağa&ccedil; ve su gibi bu evrende bulunan t&uuml;m eşyalar, m&uuml;mk&uuml;n varlıklardandır.[1] İmk&acirc;n i&ccedil;in yedi mana yedi mana sayılmıştır ve onlar sırasıyla şunlardan ibarettir: 1. &Ouml;zel imk&acirc;n, 2. Genel imk&acirc;n, 3. En &ouml;zel imk&acirc;n, 4. İstikbal eksenli imk&acirc;n, 5. İstidat eksenli imk&acirc;n, 6. Vuku eksenli imk&acirc;n, 7. Yoksulluk ve varlık eksenli imk&acirc;n. İmk&acirc;nın manalarından birisi, iki zorunluluğu reddetme manasında olan &ouml;zel imk&acirc;ndır (yani şey varlığa y&ouml;nelik ne zorunluluk taşır ve ne de imk&acirc;nsızlık).[2]</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil; Maddenin Kısımları (İmk&acirc;n, İmk&acirc;nsızlık Ve Zorunluluk)</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil; maddenin her biri &uuml;&ccedil; kısma ayrılır.</p>\r\n\r\n<p>\r\n	1. Zatı itibariyle şey.</p>\r\n\r\n<p>\r\n	2. Başkasının itibariyle şey.</p>\r\n\r\n<p>\r\n	3. Başkasıyla kıyaslanması itibariyle şey.</p>\r\n\r\n<p>\r\n	(Elbette imk&acirc;nda, başkasının itibariyle varlık adında bir kısım bulunamaz.[3]) &Uuml;&ccedil; maddedeki zatı itibariyle varlık kaydından maksat, bizim mevzuu olduğu şekliyle ve başka her şeyden sarf-ı nazar ederek varlıkla &ouml;l&ccedil;memiz ve hangi h&uuml;k&uuml;m taşıdığını g&ouml;rmemizdir. O mefhumu varlık ile &ouml;l&ccedil;me esnasında, dikkatimizin sadece onun zatına matuf olmasına ve zat dışında başka bir şeye bakmamaya &ouml;zen g&ouml;stermeliyiz. Bu esasla, zatı itibariyle m&uuml;mk&uuml;n olan şey, kendi başına ve her şeyden sarf-ı nazar etmeyle ne varlığın ve ne de yokluğun kendisi i&ccedil;in zorunlu olduğu zata denir.[4] O halde yukarıdaki sorunun cevabında ş&ouml;yle denilebilir: Ger&ccedil;ekte zatı itibariyle m&uuml;mk&uuml;n olan şey, bir şeyin varlık ve yokluğa y&ouml;nelik zorunluluk taşımamasıdır. Netice itibariyle zatı itibariyle m&uuml;mk&uuml;n olan her şey varlıkla mukayese edildiğinde imk&acirc;n taşır ve aynı halde yoklukla mukayese edildiğinde de imk&acirc;n hali taşır. Başka bir ifadeyle zatı itibariyle m&uuml;mk&uuml;n olan her şey, zatı itibariyle yokluk imk&acirc;nı ve yine zatı itibariyle varlık imk&acirc;nı taşır. Yani zatı itibariyle varlığı ve yokluğu m&uuml;mk&uuml;n olan şey, bizzat m&uuml;mk&uuml;n olan şey i&ccedil;in bir sikkenin iki y&uuml;z&uuml; gibidir. Yukarıdaki a&ccedil;ıklamalarla ikinci ve &uuml;&ccedil;&uuml;nc&uuml; soruların yanıtı da aydınlanmaktadır. D&uuml;nyanın g&uuml;neş etrafındaki hareketi (elbette bu husus soruda yanlış belirtilmiş ve g&uuml;neşin d&uuml;nya etrafında hareketi olarak dile getirilmiştir), zatı itibariyle varlığı m&uuml;mk&uuml;n olan şeylerden sayılır; zira d&uuml;nyanın hareketi kendisine y&ouml;nelik ne varlığın (b&ouml;yle bir durumda zorunlu varlık olur) ve ne de imk&acirc;nsızlığın (b&ouml;yle bir durumda imk&acirc;nsız varlık olur) zorunluluk taşıdığı bir şeydir. O halde d&uuml;nyanın g&uuml;neş etrafındaki bu hareketi zatı itibariyle m&uuml;mk&uuml;nd&uuml;r. Bu mesele, yok olmuş fenomenler i&ccedil;in de bu şekildedir. Zira varlık bu fenomenler i&ccedil;in zorunluluk addetseydi, yok olmamaları gerekirdi (oysaki yok olmuşlardır). Eğer varlık onlar i&ccedil;in imk&acirc;nsız olsaydı, var olmamaları gerekirdi (oysaki bir zamanda bunlar var olmuşlardır). Netice olarak bu fenomenlerin varlıkla olan ilişkisi de zati imk&acirc;ndır. Yani var olması (tam nedenin olması durumunda) m&uuml;mk&uuml;nd&uuml;r ve yok olması da (tam nedenin k&acirc;mil olmaması durumunda)m&uuml;mk&uuml;nd&uuml;r.</p>\r\n\r\n<p>\r\n	-------------<br />\r\n	[1] Mutahhari, M&uuml;rteza, Aşinayi Ba Ulum-ı İslam&icirc; (Mantık-Felsefe), ders-i dehom, c. 1, s. 223, İntişarat-ı Sadra, &ccedil;ap-ı heştom, payiz 69.</p>\r\n\r\n<p>\r\n	[2] Tabatabai, Muhammed H&uuml;seyin, Nihayet&uuml;&rsquo;l-Hikmet, c. 1, s. 186, Kum, M&uuml;esses-i Amuzeşi Ve Pejuheşi İmam Humeyni, &ccedil;ap-ı evvel, 1378 h.k.</p>\r\n\r\n<p>\r\n	[3] Daha fazla bilgi edinmek i&ccedil;in Nihayet&uuml;&rsquo;l-Hikmet, Merhale-i Rabia, Fasl-ı Dovvom&rsquo;a m&uuml;racaat edilsin.</p>\r\n\r\n<p>\r\n	[4] a.g.e, c. 1, s. 193.</p>\r\n','Bizzat varlığı m&uuml;mk&uuml;n olan şey ve bizzat yokluğu m&uuml;mk&uuml;n olan şey, bizzat m&uuml;mk&uuml;n olan şeyin ta kendisidir. Başka bir tabirle, bizzat m&uuml;mk&uuml;n olan her şey, bizzat yokluğu ve bizzat varlığı m&uuml;mk&uuml;n olan şeydir. Yani bizzat varlığı ve yokluğu m&uuml;mk&uuml;n olan şeyler, bizzat m&uuml;mk&uuml;n olan şey i&ccedil;in bir sikkenin iki y&uuml;z&uuml; gibidir. G&uuml;neşin d&uuml;nya etrafındaki hareketi bizzat m&uuml;mk&uuml;n bir şeydir. Yok olmuş fenomenler de bizzat m&uuml;mk&uuml;n şeylerdir.','Zorunluluk, İmk&acirc;n Ve İmk&acirc;nsızlık\r\n\r\n\r\n	&ldquo;Mantık&ccedil;ılar ş&ouml;yle demektedir: Eğer bir y&uuml;klemi bir &ouml;zneye nispet edersek, mesela A B&rsquo;dir diye s&ouml;yleyecek olursak, B&rsquo;nin A ile olan ilişkisi &uuml;&ccedil; nitelikten (zorunluluk, imk&acirc;n ve imk&acirc;nsızlık) birini taşıyacaktır. Bu ilişki ya zorunlu bir ilişkidir; yani kesin, ka&ccedil;ınılmaz ve elzemdir ve başka bir tabirle akıl onun aksini kabul etmekten ka&ccedil;ınır. Ya da bunun tersidir; yani ilişki imk&acirc;nsız bir ilişkidir ve y&uuml;klemin &ouml;zneyle ilişkilendirilmesi muhaldir. Başka bir tabirle akıl bunu kabul etmekten ka&ccedil;ınır. Veya bu ilişki m&uuml;spet veya menfi olacak tarzdadır; yani hem ispat edilir ve hem de ink&acirc;r edilir şekildedir. Başka bir ifadeyle akıl ne onu kabul etmekten ve ne de onun aksini kabul etmekten sakınır. &Ouml;rneğin d&ouml;rt sayısını &ccedil;ift olarak g&ouml;z &ouml;n&uuml;nde bulundurursak, bu ilişki zorunlu ve kesindir. Akıl onun tersini kabul etmekten ka&ccedil;ınır. Akıl d&ouml;rt sayısı zorunlu ve gerekli olarak &ccedil;ifttir der. O halde bu ilişkiye h&acirc;kim olan şey gereklilik ve zorunluluktur. Ama beş sayısı &ccedil;ifttir diye s&ouml;yleyecek olursak, bu ilişki imk&acirc;nsız bir ilişkidir. Beş sayısı &ccedil;ift olmaktan ka&ccedil;ınır ve bunun manasını idrak eden aklımız da bunu kabul etmekten ka&ccedil;ınır. O halde beş sayısı ve &ccedil;ift olma arasındaki ilişki imk&acirc;nsız ve muhal bir ilişkidir. Bug&uuml;n hava g&uuml;neşlidir dememiz durumunda ise, ilişki m&uuml;mk&uuml;n bir ilişkidir; yani g&uuml;n&uuml;n doğası ne g&uuml;neşli olmayı ve ne de kesin olarak bulutlu olmayı gerektirir. Burada g&uuml;n ile g&uuml;neşli olma arasındaki ilişki, m&uuml;mk&uuml;n bir ilişkidir. O halde her &ouml;zne ile her y&uuml;klem arasındaki ilişkiyi g&ouml;z &ouml;n&uuml;nde bulunduracak olursak, ger&ccedil;ekte bazen &ouml;zel bir m&uuml;lahazayla &ldquo;madde&rdquo; olarak adlandırılan bu &uuml;&ccedil; niteliğin birinden yoksun olmayacaktır. Bizim burada belirttiklerimiz mantık&ccedil;ıların s&ouml;zleriydi. Konuları varlık olan filozoflar ise ş&ouml;yle demektedir: Her &ldquo;mana&rdquo; ve &ldquo;mefhumu&rdquo; g&ouml;z &ouml;n&uuml;nde bulunduracak ve mevzu karar kılacak ve de varlığı y&uuml;klem sıfatıyla ona y&uuml;kleyecek olursak, şu &uuml;&ccedil; kısmın biri dışında olmayacaktır: Ya varlığın s&ouml;z konusu mana ve mefhum ile ilişkisi zorunlu olacaktır; yani zorunlu ve gerekli olarak o şey mevcut olacaktır. Biz bunu zorunlu varlık olarak adlandırmaktayız. Eğer varlığın onun ile ilişkisi menfi ve imk&acirc;nsız olacak olursa ve mevcut olması muhal olursa ve de zorunlu ve gerekli olarak olmaması icap ederse, bu şeyi imk&acirc;nsız varlık olarak adlandırırız. Bir cismin aynı zamanda hem yuvarlak ve hem de d&ouml;rt k&ouml;şeli olması bu kabildendir. Eğer varlığın o manayla ilişkisi imk&acirc;na dayalı bir ilişki olursa ve başka bir ifadeyle s&ouml;z konusu mana ne varlıktan ve ne de yokluktan ka&ccedil;ınmıyorsa, biz bu şeyi m&uuml;mk&uuml;n varlık olarak adlandırırız. Bir dizi neden h&uuml;km&uuml;nce var olan ve sonra yok olan insan, hayvan, ağa&ccedil; ve su gibi bu evrende bulunan t&uuml;m eşyalar, m&uuml;mk&uuml;n varlıklardandır.[1] İmk&acirc;n i&ccedil;in yedi mana yedi mana sayılmıştır ve onlar sırasıyla şunlardan ibarettir: 1. &Ouml;zel imk&acirc;n, 2. Genel imk&acirc;n, 3. En &ouml;zel imk&acirc;n, 4. İstikbal eksenli imk&acirc;n, 5. İstidat eksenli imk&acirc;n, 6. Vuku eksenli imk&acirc;n, 7. Yoksulluk ve varlık eksenli imk&acirc;n. İmk&acirc;nın manalarından birisi, iki zorunluluğu reddetme manasında olan &ouml;zel imk&acirc;ndır (yani şey varlığa y&ouml;nelik ne zorunluluk taşır ve ne de imk&acirc;nsızlık).[2]\r\n\r\n\r\n	&Uuml;&ccedil; Maddenin Kısımları (İmk&acirc;n, İmk&acirc;nsızlık Ve Zorunluluk)\r\n\r\n\r\n	&Uuml;&ccedil; maddenin her biri &uuml;&ccedil; kısma ayrılır.\r\n\r\n\r\n	1. Zatı itibariyle şey.\r\n\r\n\r\n	2. Başkasının itibariyle şey.\r\n\r\n\r\n	3. Başkasıyla kıyaslanması itibariyle şey.\r\n\r\n\r\n	(Elbette imk&acirc;nda, başkasının itibariyle varlık adında bir kısım bulunamaz.[3]) &Uuml;&ccedil; maddedeki zatı itibariyle varlık kaydından maksat, bizim mevzuu olduğu şekliyle ve başka her şeyden sarf-ı nazar ederek varlıkla &ouml;l&ccedil;memiz ve hangi h&uuml;k&uuml;m taşıdığını g&ouml;rmemizdir. O mefhumu varlık ile &ouml;l&ccedil;me esnasında, dikkatimizin sadece onun zatına matuf olmasına ve zat dışında başka bir şeye bakmamaya &ouml;zen g&ouml;stermeliyiz. Bu esasla, zatı itibariyle m&uuml;mk&uuml;n olan şey, kendi başına ve her şeyden sarf-ı nazar etmeyle ne varlığın ve ne de yokluğun kendisi i&ccedil;in zorunlu olduğu zata denir.[4] O halde yukarıdaki sorunun cevabında ş&ouml;yle denilebilir: Ger&ccedil;ekte zatı itibariyle m&uuml;mk&uuml;n olan şey, bir şeyin varlık ve yokluğa y&ouml;nelik zorunluluk taşımamasıdır. Netice itibariyle zatı itibariyle m&uuml;mk&uuml;n olan her şey varlıkla mukayese edildiğinde imk&acirc;n taşır ve aynı halde yoklukla mukayese edildiğinde de imk&acirc;n hali taşır. Başka bir ifadeyle zatı itibariyle m&uuml;mk&uuml;n olan her şey, zatı itibariyle yokluk imk&acirc;nı ve yine zatı itibariyle varlık imk&acirc;nı taşır. Yani zatı itibariyle varlığı ve yokluğu m&uuml;mk&uuml;n olan şey, bizzat m&uuml;mk&uuml;n olan şey i&ccedil;in bir sikkenin iki y&uuml;z&uuml; gibidir. Yukarıdaki a&ccedil;ıklamalarla ikinci ve &uuml;&ccedil;&uuml;nc&uuml; soruların yanıtı da aydınlanmaktadır. D&uuml;nyanın g&uuml;neş etrafındaki hareketi (elbette bu husus soruda yanlış belirtilmiş ve g&uuml;neşin d&uuml;nya etrafında hareketi olarak dile getirilmiştir), zatı itibariyle varlığı m&uuml;mk&uuml;n olan şeylerden sayılır; zira d&uuml;nyanın hareketi kendisine y&ouml;nelik ne varlığın (b&ouml;yle bir durumda zorunlu varlık olur) ve ne de imk&acirc;nsızlığın (b&ouml;yle bir durumda imk&acirc;nsız varlık olur) zorunluluk taşıdığı bir şeydir. O halde d&uuml;nyanın g&uuml;neş etrafındaki bu hareketi zatı itibariyle m&uuml;mk&uuml;nd&uuml;r. Bu mesele, yok olmuş fenomenler i&ccedil;in de bu şekildedir. Zira varlık bu fenomenler i&ccedil;in zorunluluk addetseydi, yok olmamaları gerekirdi (oysaki yok olmuşlardır). Eğer varlık onlar i&ccedil;in imk&acirc;nsız olsaydı, var olmamaları gerekirdi (oysaki bir zamanda bunlar var olmuşlardır). Netice olarak bu fenomenlerin varlıkla olan ilişkisi de zati imk&acirc;ndır. Yani var olması (tam nedenin olması durumunda) m&uuml;mk&uuml;nd&uuml;r ve yok olması da (tam nedenin k&acirc;mil olmaması durumunda)m&uuml;mk&uuml;nd&uuml;r.\r\n\r\n\r\n	-------------\r\n	[1] Mutahhari, M&uuml;rteza, Aşinayi Ba Ulum-ı İslam&icirc; (Mantık-Felsefe), ders-i dehom, c. 1, s. 223, İntişarat-ı Sadra, &ccedil;ap-ı heştom, payiz 69.\r\n\r\n\r\n	[2] Tabatabai, Muhammed H&uuml;seyin, Nihayet&uuml;&rsquo;l-Hikmet, c. 1, s. 186, Kum, M&uuml;esses-i Amuzeşi Ve Pejuheşi İmam Humeyni, &ccedil;ap-ı evvel, 1378 h.k.\r\n\r\n\r\n	[3] Daha fazla bilgi edinmek i&ccedil;in Nihayet&uuml;&rsquo;l-Hikmet, Merhale-i Rabia, Fasl-ı Dovvom&rsquo;a m&uuml;racaat edilsin.\r\n\r\n\r\n	[4] a.g.e, c. 1, s. 193.'),(642,'tr674','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<span><font size=\"2\">Akıl ve d&uuml;ş&uuml;nce her zaman insan ile beraber olmuştur. İnsan madd&icirc; &acirc;lemden ge&ccedil;tikten sonra d&uuml;ş&uuml;nme g&uuml;c&uuml;n&uuml; kaybetmeyecektir. Aksine bazı hicap ve engellerin kalkmasıyla hakikat ve ger&ccedil;ekleri daha keskin ve kesin bir bakışla kavrayacaktır. Kur&rsquo;an-ı Kerim&rsquo;de bulunan bir&ccedil;ok ayeti okumayla, insanların hem kıyamet g&uuml;n&uuml;nde, hem cennette ve hem de cehennemde d&uuml;ş&uuml;nd&uuml;ğ&uuml; ve bu d&uuml;ş&uuml;nmenin kaynaklık ettiği davranış ve hareketlerde bulunacağı neticesini elde ediyoruz. İnsanlar &ouml;ld&uuml;kten sonra hayat, hayvanların hayatı gibi olmayacaktır. Elbette sadece bu d&uuml;nyaya &ouml;zg&uuml; olan aklın bazı işlevlerinin ahiret &acirc;leminde bulunmaması gayet tabiidir. Mesela icadın cennet ve cehennemde bir yeri olmayacaktır; &ccedil;&uuml;nk&uuml; cennetliklerin ona ihtiyacı olmayacaktır ve Y&uuml;ce Allah cehennemliklerin de bir takım sınırlamalara mahsur kalmasını mukarrer kılmıştır. Onların halini iyileştirecek her icat imk&acirc;nsız veya faydasız olacaktır.</font></span></p>\r\n</div>\r\n','<p>\r\n	Bu soruyu yanıtlarken ilk&ouml;nce şu noktaya dikkat etmek gerekir: İslam&icirc; kaynaklarda akıl ve d&uuml;ş&uuml;nmek değişik manalara sahiptir.[1] Aklın ilk manası mutlak anlamda tefekk&uuml;r ve d&uuml;ş&uuml;nmektir. Akıl k&ouml;k&uuml;nden t&uuml;remiş t&uuml;revleri barındıran bir&ccedil;ok Kur&rsquo;an ayetleri bu t&uuml;r bir manayı kastetmektedir.[2] Bazı rivayetler belirtilen manayı reddetmemekle birlikte, başka &ouml;zel manaları da dile getirmişlerdir. &Ouml;rneğin aklı aracılığıyla ilahi rızanın kazanılabileceği ve ebedi cennete gidilecek bir şey bilmektedirler.[3] Allah rızasının g&ouml;lgesinde imanlı bireylerin ebedi hayata ulaştıkları cennette, aklın d&uuml;nyadaki kullanımının işlevsiz hale gelmesi doğaldır. Cehennemliklerin fırsatlarının tamamlanması nedeniyle, onlar da Allah&rsquo;ın rızasını kazanmaya ve cennete girmeye vesile olacak tarzda akıldan yararlanamayacaktır. Ama ahiret d&uuml;nyasında aklın bazı işlevlerinin mana ve mefhumunu yitirecek olması nedeniyle, kıyamette yer alan insanların ve ardından cennetlik ve cehennemliklerin d&uuml;ş&uuml;nme yetisini kaybedecekleri ve başlarına neyin geldiğini bilmeyecekleri ve anlamayacakları neticesini almamalıyız! Bu bağlamda ve Kur&rsquo;an ayetlerinden yararlanarak, aşağıda &uuml;&ccedil; kısım halinde, bu alanda insanların d&uuml;ş&uuml;nme yetisini ifade eden &ouml;rnekleri bilgilerinize sunacağız:</p>\r\n\r\n<p>\r\n	1. Kıyamet g&uuml;n&uuml;n&uuml; niteleyen bir&ccedil;ok Kur&rsquo;an ayetinde insan akıl ve d&uuml;ş&uuml;ncesinin g&ouml;stergesi olan bir takım hususları g&ouml;zlemlemekteyiz. İnananlar ve sakınanlar amel defterlerini sağ taraftan alarak ebedi cennetin kendilerini beklediğini anlar ve tam bir sevin&ccedil;le[4] diğer insanları yıldızlı karnelerini okumaya &ccedil;ağırır ve bunun d&uuml;nya hayatındaki d&uuml;ş&uuml;nce ve davranış tarzlarının bir neticesi olduğunu ilan ederler.[5] Bunun karşısında menfi davranışlarını i&ccedil;eren karnelerini başka bir taraftan alan bireyler ise ağıt ve figan yakar[6] ve de kendilerini bekleyen cehennemden korkar ve &uuml;rker. Onlar d&uuml;nyev&icirc; kudret ve azami servetlerinin hi&ccedil;bir işlerine yaramadığını tam olarak kavrayacak ve bu y&uuml;zden keşke karnemizden haberdar olmasaydık ve keşke yine &ouml;lsek diyeceklerdir.[7] Y&uuml;ce Allah, insanın d&uuml;nyayı terk ettikten sonra ve bunun ardından d&uuml;ş&uuml;nme g&uuml;c&uuml;n&uuml; sınırlayan bazı engel ve hicapların kalkmasıyla ge&ccedil;mişte olanlar ve &ouml;n&uuml;nde bulduklarıyla ilgili olarak keskin bir bakış ve &ouml;zel bir dikkate sahip olacağını a&ccedil;ık&ccedil;a buyurmaktadır.[8] Bu y&uuml;zden Y&uuml;ce Allah bireylerin amel karnesini kendilerine vererek her insandan yalnız başına kendi amelleri hakkında yargıda bulunmasını isteyecektir![9] Belirtilenler, kıyamet g&uuml;n&uuml;nde insan d&uuml;ş&uuml;nce ve aklının kudretinin g&ouml;stergesi olan az sayılı ayetlerden alıntılanmıştır. Şimdi ise cennet ve cehennemde d&uuml;ş&uuml;nme g&uuml;c&uuml;n&uuml;n baki kalacağını dile getiren delillere değineceğiz:</p>\r\n\r\n<p>\r\n	2. Akıl ve d&uuml;ş&uuml;nmenin Allah tarafından insana bahşedilen en &uuml;st&uuml;n nimet olduğunu[10] ve bu ilahi hediyeden yararlanmayan bireylerin Kur&rsquo;an-ı Kerim&rsquo;de en al&ccedil;ak canlılar olarak tanıtıldığını bilmeliyiz.[11] Bununla birlikte, Y&uuml;ce Allah&rsquo;ın ebedi cennette yer edinen salih kullarını bu b&uuml;y&uuml;k nimetten yoksun kılması yakışır kalır mı?! Cennetliklerin durumunu niteleyen ayetleri okumayla d&uuml;ş&uuml;nmenin g&ouml;stergelerini g&ouml;zlemlemekteyiz: Onlar, cennetteki nimetleri Allah&rsquo;ın d&uuml;nyada kendilerine verdiğiyle mukayese etmekte[12], bu hayırlı akıbete ulaşmada Allah&rsquo;ın yardım elini g&ouml;zlemlemekte[13] ve ilahi vaatlerin doğruluğunu cehennemliklere hatırlatmaktadır.[14] Peygamberler ile beraber olmaktan[15] ve orada beyhude bir s&ouml;z işitmemekten[16] &hellip; lezzet alacak ve sonsuz ilahi nimetlerin i&ccedil;inde se&ccedil;me g&uuml;c&uuml;ne sahip olacaklardır.[17] Mevcut durumlarını değerlendirerek ve bundan daha iyisini tasavvur etmenin m&uuml;mk&uuml;n olmadığını g&ouml;z &ouml;n&uuml;nde bulundurarak, hi&ccedil;bir zaman değişim ve d&ouml;n&uuml;ş&uuml;m&uuml; istemeyeceklerdir.[18] B&uuml;t&uuml;n bunlar akıl ve bilginin g&ouml;stergesi değil midir? Bu tatlı ve duygu ve de d&uuml;ş&uuml;nceyle dolu hayat, sadece tabii yaşamın noksan faydalarına odaklanan hayvanların hayatına benzetilebilir mi?!</p>\r\n\r\n<p>\r\n	3. &Ouml;te taraftan cehennemlikler de d&uuml;ş&uuml;necek ve kendilerinin başına gelenlerden acı duyacaktır. Bazen cennetliklere hitap edecek ve onlardan bir miktar su veya bazı ilahi nimetleri kendilerine vermelerini isteyeceklerdir.[19] Bazen cehennem bek&ccedil;isi olan meleklere hitap edecek ve Allah&rsquo;tan izin alarak azaplarının hafifletilmesini talep edeceklerdir.[20] Veya o meleklerin b&uuml;y&uuml;ğ&uuml; olan &ldquo;Malik&rdquo;&rsquo;e yalvaracak eğer bir hafifletme yoksa en azından bu durumdan kurtulmaları i&ccedil;in &ouml;l&uuml;m&uuml; talep edecek[21] ve hatta kendilerine yeniden bir fırsat vermesi ve bu fırsatta ge&ccedil;mişteki &ccedil;irkin davranışlarını telafi etmeleri i&ccedil;in direkt olarak ağlayarak ve sızlayarak Allah&rsquo;a yalvaracaklardır.[22] Cehennemlikler birbirlerini lanetleyecek ve s&ouml;vecek[23] ve her biri kendi g&uuml;nahını diğerinin boynuna atacaktır.[24] Onlar Allah ve O&rsquo;nun peygamberinin s&ouml;zlerini kabul etmedikleri i&ccedil;in hayıflanacak[25] ve sonra onların s&ouml;zlerini kabul etseydik ve akıl ve bilgilerimizden doğru bir şekilde yararlansaydık asla bu akıbete du&ccedil;ar olmazdık diye bir netice alacaklardır.[26] Yukarıdaki ayetleri g&ouml;zden ge&ccedil;irme neticesinde cehennemliklerin de d&uuml;ş&uuml;nce ve tefekk&uuml;r g&uuml;c&uuml;n&uuml; kaybetmeyecekleri, bilakis bu d&uuml;ş&uuml;nce ve tefekk&uuml;r&uuml;n onlar i&ccedil;in cisman&icirc; azaptan derecelerle daha acı verici olan vicdan&icirc; azap getireceğini anlamaktayız; &ccedil;&uuml;nk&uuml; kalpler ve canları etkisi altında bırakacaktır.[27] Bu y&uuml;zden Kumeyl duasında ş&ouml;yle okunmaktayız:</p>\r\n\r\n<p>\r\n	&quot;فهبنی یا الهی ... صبرت علی عذابک فکیف أصبر علی فراقک و هبنی صبرت علی حر نارک فکیف أصبر ...&quot;.</p>\r\n\r\n<p>\r\n	Eğer cehennemde akıl ve d&uuml;ş&uuml;nme olmasaydı ve insanlar hayvan&icirc; bir hayat s&uuml;rseydi, bu t&uuml;r kelimeleri beyan etmenin bir anlam ve mefhumu kalmayacaktı.</p>\r\n\r\n<p>\r\n	İcat etme hakkındaki &ouml;rneğiniz bağlamında da ne cennette ve ne de cehennemde bug&uuml;n bizim tanımladığımız ve sizin tanımladığınız manada icat imk&acirc;nının mevcut olmadığını belirtmeliyiz; zira icat ihtiya&ccedil;tan doğar ve insan daha iyi bir hayatının olması i&ccedil;in icatta bulunur. Ama cennette ne istersek zihnimize gelmeyen başka nimetlerle beraber istediğimiz şey istediğimiz anda elimize ulaşacak[28] ve bu hususta d&uuml;ş&uuml;ncemizi kullanmaya gerek kalmayacaktır. Başka bir ifadeyle orada se&ccedil;me icat etme &ouml;zelliği taşıyacaktır![29] Cehennemde her ne kadar ihtiya&ccedil; olsa da, cehennemlikleri daha iyi bir duruma getirecek bir icat m&uuml;mk&uuml;n değildir; &ccedil;&uuml;nk&uuml; Y&uuml;ce Allah mevcut durumdan onların kurtulmasını istememektedir. Elbette niteliği bizim i&ccedil;in aşik&acirc;r olmayan değişik y&ouml;ntemler ile cehennemliklerin cehennemden &ccedil;ıkmak i&ccedil;in &ccedil;abaladıklarını, ama onların bu &ccedil;abasının s&uuml;rekli başarısız olduğunu ve cehenneme geri d&ouml;nd&uuml;r&uuml;ld&uuml;klerini belirten Kur&rsquo;an ayetleri mevcuttur.[30] Son olarak insanların ne kıyamette ve ne de cennet ve cehennem de d&uuml;ş&uuml;nce ve akıl g&uuml;c&uuml;n&uuml; kaybetmeyecekleri ve yaşamlarının hayvan yaşamı gibi olmayacağını s&ouml;ylemek gerekir.</p>\r\n\r\n<p>\r\n	------------<br />\r\n	[1] Bu hususta, 227. (Site: 1866) ve 788. (Site: 847) Yanıtları da okuyunuz.</p>\r\n\r\n<p>\r\n	[2] Bakara, 242; Ali İmran, 65; Yunus, 16; ve &hellip;</p>\r\n\r\n<p>\r\n	[3] Şeyh Saduk, Men La Yehziruhu el-fakih, c. 4, s. 369, İntişarat-ı Camia-i M&uuml;derrisin, Kum, 1413 k.</p>\r\n\r\n<p>\r\n	[4] İnşikak, 7 &ndash; 9, &quot;... و ینقلب إلی أهله مسرورا&quot;</p>\r\n\r\n<p>\r\n	[5] Hakka, 17 &ndash; 19, &quot;فیقول هاؤم اقرؤا کتابیه. إنی ظننت أنی ملاق حسابیه&quot;</p>\r\n\r\n<p>\r\n	[6] İnşikak, 10 11, &quot;... فسوف یدعوا ثبورا&quot;</p>\r\n\r\n<p>\r\n	[7] Hakka, 25 &ndash; 30, یا لیتنی لم أوت کتابیه و لم أدر ما حسابیه یا لیتها کانت القاضیه...&quot;</p>\r\n\r\n<p>\r\n	[8] Kaf, 22, &quot;... فکشفنا عنک غطاءک فبصرک الیوم حدید&quot;</p>\r\n\r\n<p>\r\n	[9] İsra, 13 &ndash; 14, &quot;... کفی بنفسک الیوم علیک حسیبا&quot;</p>\r\n\r\n<p>\r\n	[10] Bkz: Usul-i Kafi kitabının ilk cildinde mevcut olan ilk rivayetler.</p>\r\n\r\n<p>\r\n	[11] Enfal, 22, &quot;إن شر الدواب عند الله الصم البکم الذین لا یعقلون&quot;</p>\r\n\r\n<p>\r\n	[12] Bakara, 25, &quot; کلما رزقوا منها من ثمره رزقا قالوا ...&quot;</p>\r\n\r\n<p>\r\n	[13] Araf, 43, &quot;و قالوا الحمد لله الذی هدانا لهذا و ما کنا لنهتدی ...&quot;</p>\r\n\r\n<p>\r\n	[14] Araf, 44, &quot;... قد وجدنا ما وعدنا ربنا حقا فهل وجدتم...&quot;</p>\r\n\r\n<p>\r\n	[15] Nisa, 69, &quot;فأولئک مع الذین أنعم الله علیهم من النبیین و ...&quot;</p>\r\n\r\n<p>\r\n	[16] Ğaşiye, 11, &quot;لا تسمع فیها لاغیة&quot;، واقعه، 25، &quot;لا یسمعون فیها لغوا و لا تأثیما&quot;</p>\r\n\r\n<p>\r\n	[17] Nahl, 31, &quot;لهم ما یشاؤن&quot;</p>\r\n\r\n<p>\r\n	[18] Kehf, 108, &quot;...لا یبغون عنها حولا&quot;</p>\r\n\r\n<p>\r\n	[19] Araf, 50, &quot;و نادی آصحاب النار اصحاب الجنة أن أفیضوا علینا...&quot;</p>\r\n\r\n<p>\r\n	[20] Ğafır, 49, &quot;و قال الذین فی النار لخزنة جهنم ادعوا ربکم یخفف عنا یوما من العذاب&quot;</p>\r\n\r\n<p>\r\n	[21] Zuhruf, 77, &quot;و نادوا یا مالک لیقض علینا ربک...&quot;</p>\r\n\r\n<p>\r\n	[22] Fatır, 37, &quot;و هم یصطرخون فیها ربنا أخرجنا نعمل صالحا غیر الذی کنا نعمل...&quot;</p>\r\n\r\n<p>\r\n	[23] Araf, 37, &quot;کلما دخلت أمه لعنت أختها&quot;</p>\r\n\r\n<p>\r\n	[24] Ğafır, 47, و إذ یتحاجون فی النار...&quot;؛ احزاب، 67؛ &quot;و قالوا ربنا إنا أطعنا سادتنا و ...&quot;</p>\r\n\r\n<p>\r\n	[25] Ahzab, 66, &quot;یقولون یا لیتنا أطعنا الله و أطعنا الرسولا&quot;</p>\r\n\r\n<p>\r\n	[26] M&uuml;lk, 10, &quot;و قالوا لو کنا نسمع أو نعقل ما کنا فی اصحاب السعیر&quot;</p>\r\n\r\n<p>\r\n	[27] H&uuml;meze, 6 &ndash; 7, &quot;نار الله الموقدة التی تطلع علی الأفئدة&quot;</p>\r\n\r\n<p>\r\n	[28] Kaf, 35, &quot;لهم ما یشاؤن فیها و لدینا مزید&quot;</p>\r\n\r\n<p>\r\n	[29] Biz bu d&uuml;nyada nasıl hi&ccedil;bir zaman kokmuş bir şeyi yemeyi ve kirli bir suyu i&ccedil;meyi istemiyorsak, cennet sakinleri de keskin g&ouml;r&uuml;şleri hasebince Allah rızasının olmayacağı bir şeyi asla talep etmezler.</p>\r\n\r\n<p>\r\n	[30] Hac, 22; Secde, 20, &quot;کلما أرادوا أن یخرجوا منها أعیدوا فیها...&quot;</p>\r\n','Akıl ve d&uuml;ş&uuml;nce her zaman insan ile beraber olmuştur. İnsan madd&icirc; &acirc;lemden ge&ccedil;tikten sonra d&uuml;ş&uuml;nme g&uuml;c&uuml;n&uuml; kaybetmeyecektir. Aksine bazı hicap ve engellerin kalkmasıyla hakikat ve ger&ccedil;ekleri daha keskin ve kesin bir bakışla kavrayacaktır. Kur&rsquo;an-ı Kerim&rsquo;de bulunan bir&ccedil;ok ayeti okumayla, insanların hem kıyamet g&uuml;n&uuml;nde, hem cennette ve hem de cehennemde d&uuml;ş&uuml;nd&uuml;ğ&uuml; ve bu d&uuml;ş&uuml;nmenin kaynaklık ettiği davranış ve hareketlerde bulunacağı neticesini elde ediyoruz. İnsanlar &ouml;ld&uuml;kten sonra hayat, hayvanların hayatı gibi olmayacaktır. Elbette sadece bu d&uuml;nyaya &ouml;zg&uuml; olan aklın bazı işlevlerinin ahiret &acirc;leminde bulunmaması gayet tabiidir. Mesela icadın cennet ve cehennemde bir yeri olmayacaktır; &ccedil;&uuml;nk&uuml; cennetliklerin ona ihtiyacı olmayacaktır ve Y&uuml;ce Allah cehennemliklerin de bir takım sınırlamalara mahsur kalmasını mukarrer kılmıştır. Onların halini iyileştirecek her icat imk&acirc;nsız veya faydasız olacaktır.','Bu soruyu yanıtlarken ilk&ouml;nce şu noktaya dikkat etmek gerekir: İslam&icirc; kaynaklarda akıl ve d&uuml;ş&uuml;nmek değişik manalara sahiptir.[1] Aklın ilk manası mutlak anlamda tefekk&uuml;r ve d&uuml;ş&uuml;nmektir. Akıl k&ouml;k&uuml;nden t&uuml;remiş t&uuml;revleri barındıran bir&ccedil;ok Kur&rsquo;an ayetleri bu t&uuml;r bir manayı kastetmektedir.[2] Bazı rivayetler belirtilen manayı reddetmemekle birlikte, başka &ouml;zel manaları da dile getirmişlerdir. &Ouml;rneğin aklı aracılığıyla ilahi rızanın kazanılabileceği ve ebedi cennete gidilecek bir şey bilmektedirler.[3] Allah rızasının g&ouml;lgesinde imanlı bireylerin ebedi hayata ulaştıkları cennette, aklın d&uuml;nyadaki kullanımının işlevsiz hale gelmesi doğaldır. Cehennemliklerin fırsatlarının tamamlanması nedeniyle, onlar da Allah&rsquo;ın rızasını kazanmaya ve cennete girmeye vesile olacak tarzda akıldan yararlanamayacaktır. Ama ahiret d&uuml;nyasında aklın bazı işlevlerinin mana ve mefhumunu yitirecek olması nedeniyle, kıyamette yer alan insanların ve ardından cennetlik ve cehennemliklerin d&uuml;ş&uuml;nme yetisini kaybedecekleri ve başlarına neyin geldiğini bilmeyecekleri ve anlamayacakları neticesini almamalıyız! Bu bağlamda ve Kur&rsquo;an ayetlerinden yararlanarak, aşağıda &uuml;&ccedil; kısım halinde, bu alanda insanların d&uuml;ş&uuml;nme yetisini ifade eden &ouml;rnekleri bilgilerinize sunacağız:\r\n\r\n\r\n	1. Kıyamet g&uuml;n&uuml;n&uuml; niteleyen bir&ccedil;ok Kur&rsquo;an ayetinde insan akıl ve d&uuml;ş&uuml;ncesinin g&ouml;stergesi olan bir takım hususları g&ouml;zlemlemekteyiz. İnananlar ve sakınanlar amel defterlerini sağ taraftan alarak ebedi cennetin kendilerini beklediğini anlar ve tam bir sevin&ccedil;le[4] diğer insanları yıldızlı karnelerini okumaya &ccedil;ağırır ve bunun d&uuml;nya hayatındaki d&uuml;ş&uuml;nce ve davranış tarzlarının bir neticesi olduğunu ilan ederler.[5] Bunun karşısında menfi davranışlarını i&ccedil;eren karnelerini başka bir taraftan alan bireyler ise ağıt ve figan yakar[6] ve de kendilerini bekleyen cehennemden korkar ve &uuml;rker. Onlar d&uuml;nyev&icirc; kudret ve azami servetlerinin hi&ccedil;bir işlerine yaramadığını tam olarak kavrayacak ve bu y&uuml;zden keşke karnemizden haberdar olmasaydık ve keşke yine &ouml;lsek diyeceklerdir.[7] Y&uuml;ce Allah, insanın d&uuml;nyayı terk ettikten sonra ve bunun ardından d&uuml;ş&uuml;nme g&uuml;c&uuml;n&uuml; sınırlayan bazı engel ve hicapların kalkmasıyla ge&ccedil;mişte olanlar ve &ouml;n&uuml;nde bulduklarıyla ilgili olarak keskin bir bakış ve &ouml;zel bir dikkate sahip olacağını a&ccedil;ık&ccedil;a buyurmaktadır.[8] Bu y&uuml;zden Y&uuml;ce Allah bireylerin amel karnesini kendilerine vererek her insandan yalnız başına kendi amelleri hakkında yargıda bulunmasını isteyecektir![9] Belirtilenler, kıyamet g&uuml;n&uuml;nde insan d&uuml;ş&uuml;nce ve aklının kudretinin g&ouml;stergesi olan az sayılı ayetlerden alıntılanmıştır. Şimdi ise cennet ve cehennemde d&uuml;ş&uuml;nme g&uuml;c&uuml;n&uuml;n baki kalacağını dile getiren delillere değineceğiz:\r\n\r\n\r\n	2. Akıl ve d&uuml;ş&uuml;nmenin Allah tarafından insana bahşedilen en &uuml;st&uuml;n nimet olduğunu[10] ve bu ilahi hediyeden yararlanmayan bireylerin Kur&rsquo;an-ı Kerim&rsquo;de en al&ccedil;ak canlılar olarak tanıtıldığını bilmeliyiz.[11] Bununla birlikte, Y&uuml;ce Allah&rsquo;ın ebedi cennette yer edinen salih kullarını bu b&uuml;y&uuml;k nimetten yoksun kılması yakışır kalır mı?! Cennetliklerin durumunu niteleyen ayetleri okumayla d&uuml;ş&uuml;nmenin g&ouml;stergelerini g&ouml;zlemlemekteyiz: Onlar, cennetteki nimetleri Allah&rsquo;ın d&uuml;nyada kendilerine verdiğiyle mukayese etmekte[12], bu hayırlı akıbete ulaşmada Allah&rsquo;ın yardım elini g&ouml;zlemlemekte[13] ve ilahi vaatlerin doğruluğunu cehennemliklere hatırlatmaktadır.[14] Peygamberler ile beraber olmaktan[15] ve orada beyhude bir s&ouml;z işitmemekten[16] &hellip; lezzet alacak ve sonsuz ilahi nimetlerin i&ccedil;inde se&ccedil;me g&uuml;c&uuml;ne sahip olacaklardır.[17] Mevcut durumlarını değerlendirerek ve bundan daha iyisini tasavvur etmenin m&uuml;mk&uuml;n olmadığını g&ouml;z &ouml;n&uuml;nde bulundurarak, hi&ccedil;bir zaman değişim ve d&ouml;n&uuml;ş&uuml;m&uuml; istemeyeceklerdir.[18] B&uuml;t&uuml;n bunlar akıl ve bilginin g&ouml;stergesi değil midir? Bu tatlı ve duygu ve de d&uuml;ş&uuml;nceyle dolu hayat, sadece tabii yaşamın noksan faydalarına odaklanan hayvanların hayatına benzetilebilir mi?!\r\n\r\n\r\n	3. &Ouml;te taraftan cehennemlikler de d&uuml;ş&uuml;necek ve kendilerinin başına gelenlerden acı duyacaktır. Bazen cennetliklere hitap edecek ve onlardan bir miktar su veya bazı ilahi nimetleri kendilerine vermelerini isteyeceklerdir.[19] Bazen cehennem bek&ccedil;isi olan meleklere hitap edecek ve Allah&rsquo;tan izin alarak azaplarının hafifletilmesini talep edeceklerdir.[20] Veya o meleklerin b&uuml;y&uuml;ğ&uuml; olan &ldquo;Malik&rdquo;&rsquo;e yalvaracak eğer bir hafifletme yoksa en azından bu durumdan kurtulmaları i&ccedil;in &ouml;l&uuml;m&uuml; talep edecek[21] ve hatta kendilerine yeniden bir fırsat vermesi ve bu fırsatta ge&ccedil;mişteki &ccedil;irkin davranışlarını telafi etmeleri i&ccedil;in direkt olarak ağlayarak ve sızlayarak Allah&rsquo;a yalvaracaklardır.[22] Cehennemlikler birbirlerini lanetleyecek ve s&ouml;vecek[23] ve her biri kendi g&uuml;nahını diğerinin boynuna atacaktır.[24] Onlar Allah ve O&rsquo;nun peygamberinin s&ouml;zlerini kabul etmedikleri i&ccedil;in hayıflanacak[25] ve sonra onların s&ouml;zlerini kabul etseydik ve akıl ve bilgilerimizden doğru bir şekilde yararlansaydık asla bu akıbete du&ccedil;ar olmazdık diye bir netice alacaklardır.[26] Yukarıdaki ayetleri g&ouml;zden ge&ccedil;irme neticesinde cehennemliklerin de d&uuml;ş&uuml;nce ve tefekk&uuml;r g&uuml;c&uuml;n&uuml; kaybetmeyecekleri, bilakis bu d&uuml;ş&uuml;nce ve tefekk&uuml;r&uuml;n onlar i&ccedil;in cisman&icirc; azaptan derecelerle daha acı verici olan vicdan&icirc; azap getireceğini anlamaktayız; &ccedil;&uuml;nk&uuml; kalpler ve canları etkisi altında bırakacaktır.[27] Bu y&uuml;zden Kumeyl duasında ş&ouml;yle okunmaktayız:\r\n\r\n\r\n	&quot;فهبنی یا الهی ... صبرت علی عذابک فکیف أصبر علی فراقک و هبنی صبرت علی حر نارک فکیف أصبر ...&quot;.\r\n\r\n\r\n	Eğer cehennemde akıl ve d&uuml;ş&uuml;nme olmasaydı ve insanlar hayvan&icirc; bir hayat s&uuml;rseydi, bu t&uuml;r kelimeleri beyan etmenin bir anlam ve mefhumu kalmayacaktı.\r\n\r\n\r\n	İcat etme hakkındaki &ouml;rneğiniz bağlamında da ne cennette ve ne de cehennemde bug&uuml;n bizim tanımladığımız ve sizin tanımladığınız manada icat imk&acirc;nının mevcut olmadığını belirtmeliyiz; zira icat ihtiya&ccedil;tan doğar ve insan daha iyi bir hayatının olması i&ccedil;in icatta bulunur. Ama cennette ne istersek zihnimize gelmeyen başka nimetlerle beraber istediğimiz şey istediğimiz anda elimize ulaşacak[28] ve bu hususta d&uuml;ş&uuml;ncemizi kullanmaya gerek kalmayacaktır. Başka bir ifadeyle orada se&ccedil;me icat etme &ouml;zelliği taşıyacaktır![29] Cehennemde her ne kadar ihtiya&ccedil; olsa da, cehennemlikleri daha iyi bir duruma getirecek bir icat m&uuml;mk&uuml;n değildir; &ccedil;&uuml;nk&uuml; Y&uuml;ce Allah mevcut durumdan onların kurtulmasını istememektedir. Elbette niteliği bizim i&ccedil;in aşik&acirc;r olmayan değişik y&ouml;ntemler ile cehennemliklerin cehennemden &ccedil;ıkmak i&ccedil;in &ccedil;abaladıklarını, ama onların bu &ccedil;abasının s&uuml;rekli başarısız olduğunu ve cehenneme geri d&ouml;nd&uuml;r&uuml;ld&uuml;klerini belirten Kur&rsquo;an ayetleri mevcuttur.[30] Son olarak insanların ne kıyamette ve ne de cennet ve cehennem de d&uuml;ş&uuml;nce ve akıl g&uuml;c&uuml;n&uuml; kaybetmeyecekleri ve yaşamlarının hayvan yaşamı gibi olmayacağını s&ouml;ylemek gerekir.\r\n\r\n\r\n	------------\r\n	[1] Bu hususta, 227. (Site: 1866) ve 788. (Site: 847) Yanıtları da okuyunuz.\r\n\r\n\r\n	[2] Bakara, 242; Ali İmran, 65; Yunus, 16; ve &hellip;\r\n\r\n\r\n	[3] Şeyh Saduk, Men La Yehziruhu el-fakih, c. 4, s. 369, İntişarat-ı Camia-i M&uuml;derrisin, Kum, 1413 k.\r\n\r\n\r\n	[4] İnşikak, 7 &ndash; 9, &quot;... و ینقلب إلی أهله مسرورا&quot;\r\n\r\n\r\n	[5] Hakka, 17 &ndash; 19, &quot;فیقول هاؤم اقرؤا کتابیه. إنی ظننت أنی ملاق حسابیه&quot;\r\n\r\n\r\n	[6] İnşikak, 10 11, &quot;... فسوف یدعوا ثبورا&quot;\r\n\r\n\r\n	[7] Hakka, 25 &ndash; 30, یا لیتنی لم أوت کتابیه و لم أدر ما حسابیه یا لیتها کانت القاضیه...&quot;\r\n\r\n\r\n	[8] Kaf, 22, &quot;... فکشفنا عنک غطاءک فبصرک الیوم حدید&quot;\r\n\r\n\r\n	[9] İsra, 13 &ndash; 14, &quot;... کفی بنفسک الیوم علیک حسیبا&quot;\r\n\r\n\r\n	[10] Bkz: Usul-i Kafi kitabının ilk cildinde mevcut olan ilk rivayetler.\r\n\r\n\r\n	[11] Enfal, 22, &quot;إن شر الدواب عند الله الصم البکم الذین لا یعقلون&quot;\r\n\r\n\r\n	[12] Bakara, 25, &quot; کلما رزقوا منها من ثمره رزقا قالوا ...&quot;\r\n\r\n\r\n	[13] Araf, 43, &quot;و قالوا الحمد لله الذی هدانا لهذا و ما کنا لنهتدی ...&quot;\r\n\r\n\r\n	[14] Araf, 44, &quot;... قد وجدنا ما وعدنا ربنا حقا فهل وجدتم...&quot;\r\n\r\n\r\n	[15] Nisa, 69, &quot;فأولئک مع الذین أنعم الله علیهم من النبیین و ...&quot;\r\n\r\n\r\n	[16] Ğaşiye, 11, &quot;لا تسمع فیها لاغیة&quot;، واقعه، 25، &quot;لا یسمعون فیها لغوا و لا تأثیما&quot;\r\n\r\n\r\n	[17] Nahl, 31, &quot;لهم ما یشاؤن&quot;\r\n\r\n\r\n	[18] Kehf, 108, &quot;...لا یبغون عنها حولا&quot;\r\n\r\n\r\n	[19] Araf, 50, &quot;و نادی آصحاب النار اصحاب الجنة أن أفیضوا علینا...&quot;\r\n\r\n\r\n	[20] Ğafır, 49, &quot;و قال الذین فی النار لخزنة جهنم ادعوا ربکم یخفف عنا یوما من العذاب&quot;\r\n\r\n\r\n	[21] Zuhruf, 77, &quot;و نادوا یا مالک لیقض علینا ربک...&quot;\r\n\r\n\r\n	[22] Fatır, 37, &quot;و هم یصطرخون فیها ربنا أخرجنا نعمل صالحا غیر الذی کنا نعمل...&quot;\r\n\r\n\r\n	[23] Araf, 37, &quot;کلما دخلت أمه لعنت أختها&quot;\r\n\r\n\r\n	[24] Ğafır, 47, و إذ یتحاجون فی النار...&quot;؛ احزاب، 67؛ &quot;و قالوا ربنا إنا أطعنا سادتنا و ...&quot;\r\n\r\n\r\n	[25] Ahzab, 66, &quot;یقولون یا لیتنا أطعنا الله و أطعنا الرسولا&quot;\r\n\r\n\r\n	[26] M&uuml;lk, 10, &quot;و قالوا لو کنا نسمع أو نعقل ما کنا فی اصحاب السعیر&quot;\r\n\r\n\r\n	[27] H&uuml;meze, 6 &ndash; 7, &quot;نار الله الموقدة التی تطلع علی الأفئدة&quot;\r\n\r\n\r\n	[28] Kaf, 35, &quot;لهم ما یشاؤن فیها و لدینا مزید&quot;\r\n\r\n\r\n	[29] Biz bu d&uuml;nyada nasıl hi&ccedil;bir zaman kokmuş bir şeyi yemeyi ve kirli bir suyu i&ccedil;meyi istemiyorsak, cennet sakinleri de keskin g&ouml;r&uuml;şleri hasebince Allah rızasının olmayacağı bir şeyi asla talep etmezler.\r\n\r\n\r\n	[30] Hac, 22; Secde, 20, &quot;کلما أرادوا أن یخرجوا منها أعیدوا فیها...&quot;'),(643,'tr673','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<span><font size=\"2\">Kur&rsquo;an&rsquo;ın bir&ccedil;ok ayeti peygamberlerin mucizelerine, bu c&uuml;mleden olmak &uuml;zere Hz. Musa&rsquo;ya ve beyaz el, asanın ejderha olması ve Hz. Musa&rsquo;nın Nil&rsquo;den ge&ccedil;me kıssasına değinmiştir. Aynı şekilde bir&ccedil;ok tarihi kitapta bu konulara değinilmiştir. &Ouml;rneğin, İbn. Kesir el-Bidaye Ve&rsquo;n-Nihaye&rsquo;de ve Yakubi kendi tarih kitabında buna değinmiştir. Tarih&ccedil;iler ve biyografi yazarları diğer semav&icirc; kitaplar ve masumlar ile din b&uuml;y&uuml;klerinden nakledilen rivayetlerden yararlanarak, onların &ccedil;oğunun adını yaşam &ouml;yk&uuml;leriyle birlikte beyan etmişlerdir. Bunlardan bazıları şunlardır:</font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\">1. en-Nuru&rsquo;l-Mubin Fi Kısasi&rsquo;l-Enbiya Ve&rsquo;l-M&uuml;rselin, Muhaddis Cezayiri.</font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\">2. Kısas&uuml;&rsquo;l-Enbiya, Fatıma Meşayih.</font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\">3. Dastan-ı Peygamberler Ya Kıssahay-i Kur&rsquo;an Ez Adem Ta Hatem.</font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\">Sorunuzun ikinci b&ouml;l&uuml;m&uuml; hakkında ise, İslam&icirc; rivayetlerden istifade edildiği kadarıyla, hem Peygamber-i Hatem&rsquo;in (s.a.a) ve hem onun hak halifesi İmam Ali&rsquo;nin (a.s) ve hem de diğer imamların &ouml;zellik ve erdemlerinin kutsal kitaplarda dile getirildiğini belirtmek gerekir. Ama Yahudiler ve Hıristiyanların elinde mevcut olan kutsal kitaplar değişiklik ve tahrife maruz kalmıştır. Bu y&uuml;zden rivayetlerde işaret edilen bir&ccedil;ok konu mevcut &ldquo;Ahitler&rdquo;&rsquo;de bulunmamaktadır. Bununla birlikte mevcut Tevrat&rsquo;ta rivayetlerin muhtevasını onaylayan hususlar bulunmaktadır.</font></span></p>\r\n</div>\r\n','<p>\r\n	Cevaba ge&ccedil;meden &ouml;nce bir noktayı hatırlatmak zorunlu g&ouml;z&uuml;kmektedir. Gayri M&uuml;slimlerin Kur&rsquo;an&rsquo;a y&ouml;nelttikleri ve y&ouml;neltmekte oldukları t&uuml;m eleştiri ve tenkitlere ve de Kur&rsquo;an&rsquo;ın Allah&rsquo;a ait olduğunu kabul etmemelerine rağmen, onun Peygambere m&uuml;ntesip olması hususunda asla kuşku duymamışlardır. Bu y&uuml;zden Kur&rsquo;an en azından tarihi nakiller taşıyan en muteber bir kitap sıfatıyla referans alınabilir. Kur&rsquo;an&rsquo;ın bir&ccedil;ok ayeti peygamberlerin mucizelerine, bu c&uuml;mleden olmak &uuml;zere Hz. Musa&rsquo;ya ve beyaz el, asanın ejderha olması ve Hz. Musa&rsquo;nın Nil&rsquo;den ge&ccedil;me kıssasına değinmiştir.</p>\r\n\r\n<p>\r\n	Bu ayetlerin bazıları şunlardır:</p>\r\n\r\n<p>\r\n	Kısas Suresi, 31 ve 32. Ayetler.</p>\r\n\r\n<p>\r\n	Neml Suresi, 10 ve 12. Ayetler.</p>\r\n\r\n<p>\r\n	Taha Suresi, 17 &ndash; 23, 66 &ndash; 70 ve 78. Ayetler.</p>\r\n\r\n<p>\r\n	A&rsquo;raf Suresi, 136. Ayet.</p>\r\n\r\n<p>\r\n	Zariyat Suresi, 40. Ayet.</p>\r\n\r\n<p>\r\n	Aynı şekilde bir&ccedil;ok tarihi kitapta bu konulara değinilmiştir. &Ouml;rneğin, İbn. Kesir el-Bidaye Ve&rsquo;n-Nihaye&rsquo;de[1] ve Yakubi kendi tarih kitabında[2] buna değinmiştir. Tarih&ccedil;iler ve biyografi yazarları diğer semav&icirc; kitaplar ve masumlar ile din b&uuml;y&uuml;klerinden nakledilen rivayetlerden yararlanarak, onların &ccedil;oğunun adını yaşam &ouml;yk&uuml;leriyle birlikte beyan etmişlerdir. Bunlardan bazıları şunlardır:</p>\r\n\r\n<p>\r\n	1. en-Nuru&rsquo;l-Mubin Fi Kısasi&rsquo;l-Enbiya Ve&rsquo;l-M&uuml;rselin, Muhaddis Cezayiri.</p>\r\n\r\n<p>\r\n	2. Kısas&uuml;&rsquo;l-Enbiya, Fatıma Meşayih.</p>\r\n\r\n<p>\r\n	3. Dastan-ı Peygamberler Ya Kıssahay-i Kur&rsquo;an Ez Adem Ta Hatem.</p>\r\n\r\n<p>\r\n	Sorunuzun ikinci b&ouml;l&uuml;m&uuml; hakkında da şunları s&ouml;ylemek gerekir: Eğer kastettiğiniz şey, imamların şahsiyetinin (a.s) tevhide dayalı dinlerin kitaplarına nasıl yansıdığıysa, bu durumda İslam&icirc; rivayetlerden istifade edildiği kadarıyla, hem Peygamber-i Hatem&rsquo;in (s.a.a) ve hem onun hak halifesi İmam Ali&rsquo;nin (a.s) ve hem de diğer imamların &ouml;zellik ve erdemlerinin kutsal kitaplarda dile getirildiğini belirtmek gerekir. Y&uuml;ce Allah Kur&rsquo;an&rsquo;da ş&ouml;yle buyuruyor: &ldquo;Kendilerine kitap verdiklerimiz onu (Peygamberi) oğullarını tanıdıkları gibi tanırlar. B&ouml;yle iken i&ccedil;lerinden birtakımı bile bile ger&ccedil;eği gizlerler.&rdquo;[3] Bu ayet &ouml;nemli bir hakikati g&uuml;n y&uuml;z&uuml;ne &ccedil;ıkarmaktadır ve bu şudur: İslam Peygamberinin (s.a.a) ruh&icirc;, cisman&icirc; sıfatları ve diğer &ouml;zellikleri &ouml;nceki kitaplarda a&ccedil;ık ve şeffaf bir şekilde belirtilmiş ve onun k&acirc;mil portresi bu kitaplar ile haşir neşir olan kimselerin zihninde yer edinmiştir. Bir rivayette nakledildiğine g&ouml;re Yahudi bir fert İmam Ali&rsquo;den (a.s) senin amcaoğlun Muhammed&rsquo;in, senin ve evlatlarının Tevrat&rsquo;taki adı nedir, diye sorar. İmam Ali (a.s) ş&ouml;yle cevap verir: &ldquo;Tevrat&rsquo;ta Muhammed&rsquo;in adı &ldquo;Tab Tab&rdquo;, benim adım &ldquo;İlya&rdquo; ve evlatlarımın adı da &ldquo;Ş&uuml;bber ve Şebir&rdquo;&rsquo;dir. Yahudi bu cevabı duyunca hemen M&uuml;sl&uuml;man olur ve iki şahadeti s&ouml;yler. Allah&rsquo;ın birliği ve Peygamberin (s.a.a) el&ccedil;iliğine şahadet ettikten sonra İmam Ali&rsquo;nin (a.s) vasiliği ve velayetine şahadet eder.[4] Bu rivayetten istifade edildiği &uuml;zere İmam Ali (a.s) Peygamberin (s.a.a) halifesi ve vasii sıfatıyla a&ccedil;ık ve net bir şekilde Tevrat&rsquo;ta ge&ccedil;mektedir. Eğer b&ouml;yle olmasaydı, Yahudi hemen İmam Ali&rsquo;nin (a.s) s&ouml;zlerini kabul etmezdi. Aynı şekilde Ehli Beyt imamlarının (a.s) t&uuml;m&uuml;n&uuml;n m&uuml;barek isimlerinin Tevrat&rsquo;ta ge&ccedil;tiği ve İbranicede ş&ouml;yle olduğu nakledilmiştir: Mizmiz (Mustafa), İlya (Ali M&uuml;rteza), Kayzur (Hasan M&uuml;cteba), İrytil (şehid H&uuml;seyin), Meşfur (Zeyn&uuml;labidin), Meshur (İmam Bakır), Meşmut (Cafer Sadık), Zumera (Musa Kazım), Hazad (Ali b. Musa Rıza), Teymura (Muhammed Taki), Nestur (Ali Naki), Nukaş (Hasan Askeri), Kadimunya (Muhammed b. Hasan) Zahib&uuml;&rsquo;z-Zaman (a.c).[5] Ama Yahudiler ve Hıristiyanların elinde mevcut olan kutsal kitaplar değişiklik ve tahrife maruz kalmıştır. Bu y&uuml;zden rivayetlerde işaret edilen bir&ccedil;ok konu mevcut &ldquo;Ahitler&rdquo;&rsquo;de bulunmamaktadır. Bununla birlikte mevcut Tevrat&rsquo;ta rivayetlerin muhtevasını onaylayan hususlar bulunmaktadır. Tevrat&rsquo;ın var oluş seferinde ş&ouml;yle belirtilmiştir: &ldquo;Ey İbrahim senin İsmail hakkındaki duanı duydum. Şimdi ona bereketlendirecek, verimli kılacak ve y&uuml;ce bir makama y&uuml;kselteceğim. Onun evlatlarından on iki &ouml;nder &ccedil;ıkacaktır.&rdquo;[6] On iki &ouml;nderin Ehli Beyt imamlarından (a.s) başka bir şeye uyarlanmadığı apa&ccedil;ıktır ve bu konuda bulunan rivayetlere bakıldığında kastedilenin kesinlikle bu y&uuml;ce şahsiyetler olduğu s&ouml;ylenebilir. Hıristiyanların resmi İncillerinde İmam Ali (a.s) hakkında &ouml;zel bir konuya rastlanmamaktadır. Elbette b&ouml;yle bir beklenti i&ccedil;inde de olunmamalıdır; zira ger&ccedil;ek ve hakiki İncil elde mevcut değildir ve mevcut İnciller ger&ccedil;ekte bazı havarilerin g&ouml;r&uuml;şleri olup İsa&rsquo;nın (a.s) g&ouml;ğe y&uuml;kselmesinden yıllarca sonra toplanmış ve d&uuml;zenlenmiştir. Bu y&uuml;zden İncillerde bir&ccedil;ok &ccedil;elişki ve ihtilaf g&ouml;ze &ccedil;arpmaktadır. Bu nedenle g&uuml;venilir değildirler. Bununla birlikte, ahitlerin m&uuml;jdeleri kitabının yazarının s&ouml;ylediğine g&ouml;re Barnaba İncilinde, İmam Ali (a.s) her t&uuml;rl&uuml; yetkinliğe layık biri sıfatıyla anılmıştır.[7] Ama sorulmak istenen husus, dinler ve mezheplerin &ouml;nemli ve muteber şahsiyet ve yazarlarının imamlar (a.s) hakkındaki g&ouml;r&uuml;ş&uuml;n&uuml;n ne olduğuysa, bu durumda genel olarak imamların ve &ouml;zel olarak da İmam Ali&rsquo;nin (a.s) şahsiyetinin diğer dinlerin ileri gelenleri ve d&uuml;ş&uuml;n&uuml;rleri i&ccedil;in bilinmez olmadığını belirtmek gerekir. Hıristiyanların en b&uuml;y&uuml;k yazarlarından sayılan Coerce Courdak ş&ouml;yle demektedir: &ldquo;Ezel gibi bir ge&ccedil;mişi ve de ebediyet ve engin bir derinlik gibi baki geleceği olan insan&icirc; hakikati insan akıl ve bilinciyle tanıştıracak Ali gibi y&uuml;ce bir insan tanıyor musun?&rdquo; Hıristiyanların b&uuml;y&uuml;k şahsiyetlerinden ve g&uuml;&ccedil;l&uuml; yazarlarından ve d&uuml;ş&uuml;n&uuml;rlerinden bir olan Cibran Halil Cibran ş&ouml;yle demektedir: &ldquo;Ben, Ebu Talib&rsquo;in evladının k&uuml;lli ruh ile ilişki kuran ilk Arap olduğuna inanıyorum. O, k&uuml;lli ruhun namelerini daha &ouml;nce bunu hi&ccedil; duymamış bir halkın kulağına okuyan ilk Arap şahsiyetti. O, misyonunu d&uuml;nyalılara ulaştırmadan bu d&uuml;nyadan g&ouml;&ccedil;t&uuml;. O, peygamberleri kavrama kapasitesi bulunmayan ve peygamberlere layık olmayan toplumlara gelen peygamberler gibi bu d&uuml;nyadan gitti. Allah&rsquo;ın bu işten kendisinin daha iyi bildiği bir hikmeti vardır.&rdquo; Hıristiyan d&uuml;ş&uuml;n&uuml;r Mihail Nuaym ş&ouml;yle demektedir: &ldquo;Her ne kadar &uuml;st&uuml;n bir deha ve yeteneğe sahip olsa da hi&ccedil;bir tarih&ccedil;i ve yazar bin sayfalık bir k&uuml;lliyatta olsa bile Ali (a.s) gibi b&uuml;y&uuml;k bir insanın k&acirc;mil portresini betimleyemez.&rdquo;[8]</p>\r\n\r\n<p>\r\n	Daha fazla bilgi edinmek i&ccedil;in tavsiye edilen kaynaklar:</p>\r\n\r\n<p>\r\n	1. İmam Ali Usve-i Vahdet, Muhammed Cevad Şiri.</p>\r\n\r\n<p>\r\n	2. İmam Ali Ve Ahlak-ı İslam&icirc;, Muhammed Deşti.[9]</p>\r\n\r\n<p>\r\n	3. el-İmam Ali Sovt&uuml;&rsquo;l-Adaleti&rsquo;l-İnsaniyet, Coerce Courdak.</p>\r\n\r\n<p>\r\n	İmamlar hakkındaki sorunuz bağlamında bu alanda yapılan ve bu sitede mevcut olan araştırmalara m&uuml;racaat ediniz:</p>\r\n\r\n<p>\r\n	İndeks: &ldquo;Kur&rsquo;an&rsquo;da İmamların İsimleri&rdquo; sayı: 1223.</p>\r\n\r\n<p>\r\n	İndeks: &ldquo;Kur&rsquo;an&rsquo;da İmamların &Ouml;zelliği&rdquo;, sayı: 2444.</p>\r\n\r\n<p>\r\n	İndeks: &ldquo;İmamet Ve İmamlara İnanmanın Delilleri&rdquo;, 2707.<br />\r\n	------------<br />\r\n	[1] el-Bidaye Ve&rsquo;n-Nihaye, Ebu&rsquo;l-Feda İsmail b. &Ouml;mer b. Kesir ed-Dımeşki (M.S 774 ), Beyrut, Daru&rsquo;l-Fikir, 1407/1986.</p>\r\n\r\n<p>\r\n	[2] Tarih-i Yakubi, Ahmed b. Ebi Yakub b. Vazih Yakubi (M.S 292), terc&uuml;me-i Muhammed İbrahim, Ayeti, Tahran, İntişarat-ı İlm&icirc; Ve Ferhengi, &ccedil;ap-ı şeşom, 1371.</p>\r\n\r\n<p>\r\n	[3] Bakara, 146.</p>\r\n\r\n<p>\r\n	[4] Tusi, Hamza, es-Sekaf Fi Menakıb, Kum, Ensariyan, dovvom, 1412 k, c. 2, s. 147.</p>\r\n\r\n<p>\r\n	[5] Saduk, Uyun-i Ahbari&rsquo;r-Rıza, Beyrut, M&uuml;essese-i İlm&icirc; Metbuati, evvel, 1404 k, c. 2, s. 147.</p>\r\n\r\n<p>\r\n	[6] Tevrat, Sefer-i Peydayış, 17/20, s. 14.</p>\r\n\r\n<p>\r\n	[7] Sadıki, Muhammed, Beşaret&uuml;&rsquo;l-Ahdeyn, Tahran, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, 1362 h, s. 213.</p>\r\n\r\n<p>\r\n	[8] Caferi, Muhammed Taki, Şerh-i Nehc&uuml;&rsquo;l-Belağa, Tahran, Defter-i Neşr-i İslam&icirc;, &ccedil;arom, 1380 h, c. 1, s. 173.</p>\r\n\r\n<p>\r\n	[9] Merkez-i Mutalataat Ve Pejuheşhay-ı Ferhengi Hovze-i İlmiye.</p>\r\n','Kur&rsquo;an&rsquo;ın bir&ccedil;ok ayeti peygamberlerin mucizelerine, bu c&uuml;mleden olmak &uuml;zere Hz. Musa&rsquo;ya ve beyaz el, asanın ejderha olması ve Hz. Musa&rsquo;nın Nil&rsquo;den ge&ccedil;me kıssasına değinmiştir. Aynı şekilde bir&ccedil;ok tarihi kitapta bu konulara değinilmiştir. &Ouml;rneğin, İbn. Kesir el-Bidaye Ve&rsquo;n-Nihaye&rsquo;de ve Yakubi kendi tarih kitabında buna değinmiştir. Tarih&ccedil;iler ve biyografi yazarları diğer semav&icirc; kitaplar ve masumlar ile din b&uuml;y&uuml;klerinden nakledilen rivayetlerden yararlanarak, onların &ccedil;oğunun adını yaşam &ouml;yk&uuml;leriyle birlikte beyan etmişlerdir. Bunlardan bazıları şunlardır:\r\n\r\n	\r\n		1. en-Nuru&rsquo;l-Mubin Fi Kısasi&rsquo;l-Enbiya Ve&rsquo;l-M&uuml;rselin, Muhaddis Cezayiri.\r\n\r\n	\r\n		2. Kısas&uuml;&rsquo;l-Enbiya, Fatıma Meşayih.\r\n\r\n	\r\n		3. Dastan-ı Peygamberler Ya Kıssahay-i Kur&rsquo;an Ez Adem Ta Hatem.\r\n\r\n	\r\n		Sorunuzun ikinci b&ouml;l&uuml;m&uuml; hakkında ise, İslam&icirc; rivayetlerden istifade edildiği kadarıyla, hem Peygamber-i Hatem&rsquo;in (s.a.a) ve hem onun hak halifesi İmam Ali&rsquo;nin (a.s) ve hem de diğer imamların &ouml;zellik ve erdemlerinin kutsal kitaplarda dile getirildiğini belirtmek gerekir. Ama Yahudiler ve Hıristiyanların elinde mevcut olan kutsal kitaplar değişiklik ve tahrife maruz kalmıştır. Bu y&uuml;zden rivayetlerde işaret edilen bir&ccedil;ok konu mevcut &ldquo;Ahitler&rdquo;&rsquo;de bulunmamaktadır. Bununla birlikte mevcut Tevrat&rsquo;ta rivayetlerin muhtevasını onaylayan hususlar bulunmaktadır.','Cevaba ge&ccedil;meden &ouml;nce bir noktayı hatırlatmak zorunlu g&ouml;z&uuml;kmektedir. Gayri M&uuml;slimlerin Kur&rsquo;an&rsquo;a y&ouml;nelttikleri ve y&ouml;neltmekte oldukları t&uuml;m eleştiri ve tenkitlere ve de Kur&rsquo;an&rsquo;ın Allah&rsquo;a ait olduğunu kabul etmemelerine rağmen, onun Peygambere m&uuml;ntesip olması hususunda asla kuşku duymamışlardır. Bu y&uuml;zden Kur&rsquo;an en azından tarihi nakiller taşıyan en muteber bir kitap sıfatıyla referans alınabilir. Kur&rsquo;an&rsquo;ın bir&ccedil;ok ayeti peygamberlerin mucizelerine, bu c&uuml;mleden olmak &uuml;zere Hz. Musa&rsquo;ya ve beyaz el, asanın ejderha olması ve Hz. Musa&rsquo;nın Nil&rsquo;den ge&ccedil;me kıssasına değinmiştir.\r\n\r\n\r\n	Bu ayetlerin bazıları şunlardır:\r\n\r\n\r\n	Kısas Suresi, 31 ve 32. Ayetler.\r\n\r\n\r\n	Neml Suresi, 10 ve 12. Ayetler.\r\n\r\n\r\n	Taha Suresi, 17 &ndash; 23, 66 &ndash; 70 ve 78. Ayetler.\r\n\r\n\r\n	A&rsquo;raf Suresi, 136. Ayet.\r\n\r\n\r\n	Zariyat Suresi, 40. Ayet.\r\n\r\n\r\n	Aynı şekilde bir&ccedil;ok tarihi kitapta bu konulara değinilmiştir. &Ouml;rneğin, İbn. Kesir el-Bidaye Ve&rsquo;n-Nihaye&rsquo;de[1] ve Yakubi kendi tarih kitabında[2] buna değinmiştir. Tarih&ccedil;iler ve biyografi yazarları diğer semav&icirc; kitaplar ve masumlar ile din b&uuml;y&uuml;klerinden nakledilen rivayetlerden yararlanarak, onların &ccedil;oğunun adını yaşam &ouml;yk&uuml;leriyle birlikte beyan etmişlerdir. Bunlardan bazıları şunlardır:\r\n\r\n\r\n	1. en-Nuru&rsquo;l-Mubin Fi Kısasi&rsquo;l-Enbiya Ve&rsquo;l-M&uuml;rselin, Muhaddis Cezayiri.\r\n\r\n\r\n	2. Kısas&uuml;&rsquo;l-Enbiya, Fatıma Meşayih.\r\n\r\n\r\n	3. Dastan-ı Peygamberler Ya Kıssahay-i Kur&rsquo;an Ez Adem Ta Hatem.\r\n\r\n\r\n	Sorunuzun ikinci b&ouml;l&uuml;m&uuml; hakkında da şunları s&ouml;ylemek gerekir: Eğer kastettiğiniz şey, imamların şahsiyetinin (a.s) tevhide dayalı dinlerin kitaplarına nasıl yansıdığıysa, bu durumda İslam&icirc; rivayetlerden istifade edildiği kadarıyla, hem Peygamber-i Hatem&rsquo;in (s.a.a) ve hem onun hak halifesi İmam Ali&rsquo;nin (a.s) ve hem de diğer imamların &ouml;zellik ve erdemlerinin kutsal kitaplarda dile getirildiğini belirtmek gerekir. Y&uuml;ce Allah Kur&rsquo;an&rsquo;da ş&ouml;yle buyuruyor: &ldquo;Kendilerine kitap verdiklerimiz onu (Peygamberi) oğullarını tanıdıkları gibi tanırlar. B&ouml;yle iken i&ccedil;lerinden birtakımı bile bile ger&ccedil;eği gizlerler.&rdquo;[3] Bu ayet &ouml;nemli bir hakikati g&uuml;n y&uuml;z&uuml;ne &ccedil;ıkarmaktadır ve bu şudur: İslam Peygamberinin (s.a.a) ruh&icirc;, cisman&icirc; sıfatları ve diğer &ouml;zellikleri &ouml;nceki kitaplarda a&ccedil;ık ve şeffaf bir şekilde belirtilmiş ve onun k&acirc;mil portresi bu kitaplar ile haşir neşir olan kimselerin zihninde yer edinmiştir. Bir rivayette nakledildiğine g&ouml;re Yahudi bir fert İmam Ali&rsquo;den (a.s) senin amcaoğlun Muhammed&rsquo;in, senin ve evlatlarının Tevrat&rsquo;taki adı nedir, diye sorar. İmam Ali (a.s) ş&ouml;yle cevap verir: &ldquo;Tevrat&rsquo;ta Muhammed&rsquo;in adı &ldquo;Tab Tab&rdquo;, benim adım &ldquo;İlya&rdquo; ve evlatlarımın adı da &ldquo;Ş&uuml;bber ve Şebir&rdquo;&rsquo;dir. Yahudi bu cevabı duyunca hemen M&uuml;sl&uuml;man olur ve iki şahadeti s&ouml;yler. Allah&rsquo;ın birliği ve Peygamberin (s.a.a) el&ccedil;iliğine şahadet ettikten sonra İmam Ali&rsquo;nin (a.s) vasiliği ve velayetine şahadet eder.[4] Bu rivayetten istifade edildiği &uuml;zere İmam Ali (a.s) Peygamberin (s.a.a) halifesi ve vasii sıfatıyla a&ccedil;ık ve net bir şekilde Tevrat&rsquo;ta ge&ccedil;mektedir. Eğer b&ouml;yle olmasaydı, Yahudi hemen İmam Ali&rsquo;nin (a.s) s&ouml;zlerini kabul etmezdi. Aynı şekilde Ehli Beyt imamlarının (a.s) t&uuml;m&uuml;n&uuml;n m&uuml;barek isimlerinin Tevrat&rsquo;ta ge&ccedil;tiği ve İbranicede ş&ouml;yle olduğu nakledilmiştir: Mizmiz (Mustafa), İlya (Ali M&uuml;rteza), Kayzur (Hasan M&uuml;cteba), İrytil (şehid H&uuml;seyin), Meşfur (Zeyn&uuml;labidin), Meshur (İmam Bakır), Meşmut (Cafer Sadık), Zumera (Musa Kazım), Hazad (Ali b. Musa Rıza), Teymura (Muhammed Taki), Nestur (Ali Naki), Nukaş (Hasan Askeri), Kadimunya (Muhammed b. Hasan) Zahib&uuml;&rsquo;z-Zaman (a.c).[5] Ama Yahudiler ve Hıristiyanların elinde mevcut olan kutsal kitaplar değişiklik ve tahrife maruz kalmıştır. Bu y&uuml;zden rivayetlerde işaret edilen bir&ccedil;ok konu mevcut &ldquo;Ahitler&rdquo;&rsquo;de bulunmamaktadır. Bununla birlikte mevcut Tevrat&rsquo;ta rivayetlerin muhtevasını onaylayan hususlar bulunmaktadır. Tevrat&rsquo;ın var oluş seferinde ş&ouml;yle belirtilmiştir: &ldquo;Ey İbrahim senin İsmail hakkındaki duanı duydum. Şimdi ona bereketlendirecek, verimli kılacak ve y&uuml;ce bir makama y&uuml;kselteceğim. Onun evlatlarından on iki &ouml;nder &ccedil;ıkacaktır.&rdquo;[6] On iki &ouml;nderin Ehli Beyt imamlarından (a.s) başka bir şeye uyarlanmadığı apa&ccedil;ıktır ve bu konuda bulunan rivayetlere bakıldığında kastedilenin kesinlikle bu y&uuml;ce şahsiyetler olduğu s&ouml;ylenebilir. Hıristiyanların resmi İncillerinde İmam Ali (a.s) hakkında &ouml;zel bir konuya rastlanmamaktadır. Elbette b&ouml;yle bir beklenti i&ccedil;inde de olunmamalıdır; zira ger&ccedil;ek ve hakiki İncil elde mevcut değildir ve mevcut İnciller ger&ccedil;ekte bazı havarilerin g&ouml;r&uuml;şleri olup İsa&rsquo;nın (a.s) g&ouml;ğe y&uuml;kselmesinden yıllarca sonra toplanmış ve d&uuml;zenlenmiştir. Bu y&uuml;zden İncillerde bir&ccedil;ok &ccedil;elişki ve ihtilaf g&ouml;ze &ccedil;arpmaktadır. Bu nedenle g&uuml;venilir değildirler. Bununla birlikte, ahitlerin m&uuml;jdeleri kitabının yazarının s&ouml;ylediğine g&ouml;re Barnaba İncilinde, İmam Ali (a.s) her t&uuml;rl&uuml; yetkinliğe layık biri sıfatıyla anılmıştır.[7] Ama sorulmak istenen husus, dinler ve mezheplerin &ouml;nemli ve muteber şahsiyet ve yazarlarının imamlar (a.s) hakkındaki g&ouml;r&uuml;ş&uuml;n&uuml;n ne olduğuysa, bu durumda genel olarak imamların ve &ouml;zel olarak da İmam Ali&rsquo;nin (a.s) şahsiyetinin diğer dinlerin ileri gelenleri ve d&uuml;ş&uuml;n&uuml;rleri i&ccedil;in bilinmez olmadığını belirtmek gerekir. Hıristiyanların en b&uuml;y&uuml;k yazarlarından sayılan Coerce Courdak ş&ouml;yle demektedir: &ldquo;Ezel gibi bir ge&ccedil;mişi ve de ebediyet ve engin bir derinlik gibi baki geleceği olan insan&icirc; hakikati insan akıl ve bilinciyle tanıştıracak Ali gibi y&uuml;ce bir insan tanıyor musun?&rdquo; Hıristiyanların b&uuml;y&uuml;k şahsiyetlerinden ve g&uuml;&ccedil;l&uuml; yazarlarından ve d&uuml;ş&uuml;n&uuml;rlerinden bir olan Cibran Halil Cibran ş&ouml;yle demektedir: &ldquo;Ben, Ebu Talib&rsquo;in evladının k&uuml;lli ruh ile ilişki kuran ilk Arap olduğuna inanıyorum. O, k&uuml;lli ruhun namelerini daha &ouml;nce bunu hi&ccedil; duymamış bir halkın kulağına okuyan ilk Arap şahsiyetti. O, misyonunu d&uuml;nyalılara ulaştırmadan bu d&uuml;nyadan g&ouml;&ccedil;t&uuml;. O, peygamberleri kavrama kapasitesi bulunmayan ve peygamberlere layık olmayan toplumlara gelen peygamberler gibi bu d&uuml;nyadan gitti. Allah&rsquo;ın bu işten kendisinin daha iyi bildiği bir hikmeti vardır.&rdquo; Hıristiyan d&uuml;ş&uuml;n&uuml;r Mihail Nuaym ş&ouml;yle demektedir: &ldquo;Her ne kadar &uuml;st&uuml;n bir deha ve yeteneğe sahip olsa da hi&ccedil;bir tarih&ccedil;i ve yazar bin sayfalık bir k&uuml;lliyatta olsa bile Ali (a.s) gibi b&uuml;y&uuml;k bir insanın k&acirc;mil portresini betimleyemez.&rdquo;[8]\r\n\r\n\r\n	Daha fazla bilgi edinmek i&ccedil;in tavsiye edilen kaynaklar:\r\n\r\n\r\n	1. İmam Ali Usve-i Vahdet, Muhammed Cevad Şiri.\r\n\r\n\r\n	2. İmam Ali Ve Ahlak-ı İslam&icirc;, Muhammed Deşti.[9]\r\n\r\n\r\n	3. el-İmam Ali Sovt&uuml;&rsquo;l-Adaleti&rsquo;l-İnsaniyet, Coerce Courdak.\r\n\r\n\r\n	İmamlar hakkındaki sorunuz bağlamında bu alanda yapılan ve bu sitede mevcut olan araştırmalara m&uuml;racaat ediniz:\r\n\r\n\r\n	İndeks: &ldquo;Kur&rsquo;an&rsquo;da İmamların İsimleri&rdquo; sayı: 1223.\r\n\r\n\r\n	İndeks: &ldquo;Kur&rsquo;an&rsquo;da İmamların &Ouml;zelliği&rdquo;, sayı: 2444.\r\n\r\n\r\n	İndeks: &ldquo;İmamet Ve İmamlara İnanmanın Delilleri&rdquo;, 2707.\r\n	------------\r\n	[1] el-Bidaye Ve&rsquo;n-Nihaye, Ebu&rsquo;l-Feda İsmail b. &Ouml;mer b. Kesir ed-Dımeşki (M.S 774 ), Beyrut, Daru&rsquo;l-Fikir, 1407/1986.\r\n\r\n\r\n	[2] Tarih-i Yakubi, Ahmed b. Ebi Yakub b. Vazih Yakubi (M.S 292), terc&uuml;me-i Muhammed İbrahim, Ayeti, Tahran, İntişarat-ı İlm&icirc; Ve Ferhengi, &ccedil;ap-ı şeşom, 1371.\r\n\r\n\r\n	[3] Bakara, 146.\r\n\r\n\r\n	[4] Tusi, Hamza, es-Sekaf Fi Menakıb, Kum, Ensariyan, dovvom, 1412 k, c. 2, s. 147.\r\n\r\n\r\n	[5] Saduk, Uyun-i Ahbari&rsquo;r-Rıza, Beyrut, M&uuml;essese-i İlm&icirc; Metbuati, evvel, 1404 k, c. 2, s. 147.\r\n\r\n\r\n	[6] Tevrat, Sefer-i Peydayış, 17/20, s. 14.\r\n\r\n\r\n	[7] Sadıki, Muhammed, Beşaret&uuml;&rsquo;l-Ahdeyn, Tahran, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiye, 1362 h, s. 213.\r\n\r\n\r\n	[8] Caferi, Muhammed Taki, Şerh-i Nehc&uuml;&rsquo;l-Belağa, Tahran, Defter-i Neşr-i İslam&icirc;, &ccedil;arom, 1380 h, c. 1, s. 173.\r\n\r\n\r\n	[9] Merkez-i Mutalataat Ve Pejuheşhay-ı Ferhengi Hovze-i İlmiye.'),(644,'tr672','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<span><font size=\"2\">Muaviye&rsquo;nin Hz. Ali&rsquo;ye (a.s) muhalefet etmesi, iki k&uuml;lt&uuml;r ve d&uuml;ş&uuml;nce şeklinin birbirine muhalefet etmesi ve aykırı olmasıdır. Bunun nedenini de tarafların &ouml;zelliklerinde aramak gerekir. İmam Ali (a.s) ilim, imanda ge&ccedil;mişi olmak, cesaret, mertlik, fedakarlık ve adalet gibi sıfat ve &ouml;zelliklere sahipti. Bu değerli sıfat ve &ouml;zelliklerin neticesinde Y&uuml;ce Allah onun sevgisini halkın kalbine yerleştirmiş ve bu da imansız bireylerin ona kıskan&ccedil;lık ve d&uuml;şmanlık duymasına neden olmuştur.</font></span></p>\r\n</div>\r\n','<p>\r\n	Muaviye&rsquo;nin Hz. Ali&rsquo;ye olan muhalefeti, bir şahsın başka bir şahsa olan muhalefeti gibi değildir. Bilakis iki k&uuml;lt&uuml;r ve d&uuml;ş&uuml;nce tarzının birbirine muhalefet etmesi ve aykırı olmasıdır. İmam Ali&rsquo;ye (a.s) muhalefet etmenin, d&uuml;şmanlık taşımanın ve kin beslemenin nedenini kendisinin sıfat ve &ouml;zelliklerinde, başkalarıyla olan ilişki ve iletişimindeki &ouml;l&ccedil;&uuml;lerde ve de Muaviye&rsquo;nin &ouml;zellik ve sıfatlarında aramak gerekir. İmam Ali (a.s) dostların sevinmesine ve d&uuml;şmanların da kıskan&ccedil;lık ve kinine sebep olan bir takım sıfat ve &ouml;zellikler taşımaktaydı. Bu sıfat ve &ouml;zelliklerden bazıları şunlardır:</p>\r\n\r\n<p>\r\n	1. İmam Ali&rsquo;nin (a.s) İlmi: Aziz İslam Peygamberinden (s.a.a) sonra, Ali (a.s) İslam h&uuml;k&uuml;m ve buyruklarını ve de evren ve yaratılış &acirc;leminin incelik ve sırlarını en iyi bilen şahıs idi. &Ouml;yle ki dost ve d&uuml;şmanlar sorun ve problemlerinde ona m&uuml;racaat etmekteydi.</p>\r\n\r\n<p>\r\n	2. İmanda Ge&ccedil;mişi Olmak: İmam Ali (a.s), İslam Peygamberine (s.a.a) iman eden ilk erkekti ve aziz Peygamber (s.a.a) onu kendi halife ve v&acirc;sii sıfatıyla atadı ve halka tanıttı.</p>\r\n\r\n<p>\r\n	3. Savaş Meydanında Cesaret Ve Korkusuzluk: Hz. Ali&rsquo;nin (a.s) cesareti o kadar &ccedil;oktu ki savaşlarda en zor ve tehlikeli durumları kendisine devrederlerdi ve o da fedak&acirc;rlıkla d&uuml;şmanı alt ederdi.</p>\r\n\r\n<p>\r\n	4. Mertlik Ve Bağışta Bulunmak: Hz. Ali (a.s) şahs&icirc; malından &ccedil;ok bağışta bulunurdu. Hatta kuyu ve kanal kazma ve hurmalıklar yapmada g&ouml;sterdiği onca &ccedil;aba ve &ccedil;alışmaya rağmen bunlardan hi&ccedil;birisini kendisi i&ccedil;in saklamamış ve Allah yolunda hepsini vakfetmiştir.</p>\r\n\r\n<p>\r\n	5. Fedak&acirc;rlık: İmam Ali (a.s) mal bağışlamanın yanında, bir&ccedil;ok yerde kendisi ve ailesinin &ccedil;ok ihtiya&ccedil; duyduğu gerekleri bile yoksul insanlara vermekteydi. Bunlardan bir numuneyi Kur&rsquo;an beyan etmiş ve &ouml;vm&uuml;şt&uuml;r.[1]</p>\r\n\r\n<p>\r\n	6. Adalet: İmam Ali&rsquo;nin adalet ve insafı, onu t&uuml;m adil y&ouml;neticilerin idol&uuml; haline getiren en belirgin sıfattır. O bu hususta ş&ouml;yle buyuruyor: &ldquo;Allah&rsquo;a yemin ederim ki bir karıncanın ağzından bir arpa kabuğunu almam i&ccedil;in bana yedi g&ouml;ğ&uuml; felekleriyle birlikte verseler, bu işi yapmam.&rdquo;[2]</p>\r\n\r\n<p>\r\n	7. Allah&rsquo;a Kulluk Etmek Ve Nefis Heveslerine Muhalefet Etmek: İmam Ali (a.s) hi&ccedil;bir zaman nefsan&icirc; heveslere uyarak bir adım atmadı ve Allah i&ccedil;in t&uuml;m meyil ve heveslerini ayaklar altına aldı. Sadece halis&ccedil;e Allah&rsquo;a kulluk etmek ve O&rsquo;nun i&ccedil;in amel etmek peşinde oldu. Amr b. Abduved ile &ccedil;arpışması bu ihl&acirc;sın bir &ouml;rneğidir.</p>\r\n\r\n<p>\r\n	Bu değerli sıfat ve &ouml;zellikler neticesinde ve &ldquo;inanıp salih ameller işleyenler i&ccedil;in Rahm&acirc;n, (g&ouml;n&uuml;llere) bir sevgi koyacaktır&rdquo;[3] ayeti h&uuml;km&uuml;nce Y&uuml;ce Allah onun sevgisini halkın kalbine yerleştirdi. O halk nezdinde en değerli kimseydi; zira iman ve &uuml;st&uuml;nl&uuml;k iddiası taşıyan kimseler bu sıfatlarda onun eline su d&ouml;kemiyordu. Ama d&uuml;şmanlıkları ve &ouml;zellikle de Muaviye&rsquo;nin d&uuml;şmanlığını k&ouml;r&uuml;klemede diğerlerinden daha &ccedil;ok etkili olan sıfat, Hz. Ali&rsquo;nin (a.s) adaletiydi. Hz. Ali (a.s) hilafeti kabul ettikten sonra Medine mescidinde yaptığı ilk konuşmasında şeffaf bir şekilde t&uuml;m konum ve programını ilan etti. Adaleti yayma, zul&uuml;mle m&uuml;cadele etme ve salahiyete &ouml;nem vermeden ibaret olan kendi devletinin asıl &ccedil;izgisinden net olarak s&ouml;z etti. Mevcut durumu alt&uuml;st edeceğini, geri kalmış salahiyetli kimseleri &ouml;ne &ccedil;ıkaracağını ve &ouml;ne &ccedil;ıkmış salahiyetsiz kimseleri de geriye iteceğini ilan etti.[4] Kadınların mehiri ve kenizlerin parası olarak harcanmış olsa bile yağma edilmiş malları geri d&ouml;nd&uuml;receğini bildirdi; &ccedil;&uuml;nk&uuml; adalette ferahlık olduğunu ve adalet bir şahsı sıkıyorsa zulm&uuml;n onu daha fazla sıkacağını belirtti.&rdquo;[5] &Ouml;te taraftan Muaviye reislik sevdasında olan bir şahıs idi ve g&uuml;ce ulaşmak i&ccedil;in hi&ccedil;bir işten geri kalmıyordu. Tarihte nakledildiği &uuml;zere Muaviye İmam Hasan (a.s) ile barış yaptıktan sonra bir g&uuml;n bayram namazında kendi maksat ve hedeflerini ifşa etti ve ş&ouml;yle dedi: &ldquo;Ben oru&ccedil; tutmak, namaz kılmak, hac etmek veya zek&acirc;t vermek i&ccedil;in sizin ile savaşmadım! &Ccedil;&uuml;nk&uuml; ben sizin bunları yapacağınızı biliyordum. Ben reis olmak sizin i&ccedil;in savaştım. Allah sizi y&ouml;netmeyi bana vermiş idi ama sizler istemiyordunuz.&rdquo;[6] Bu nedenle t&uuml;m &ccedil;alışma ve &ccedil;abası reislik, saltanat ve halka h&uuml;kmetmek olan bir d&uuml;ş&uuml;nme şeklinin İmam Ali&rsquo;nin değersel devletine tahamm&uuml;l edemeyeceği &ccedil;ok a&ccedil;ıktır. Artı, İslam&rsquo;ın ilk yıllarındaki savaşlarda Muaviye&rsquo;nin m&uuml;şrik ata ve akrabalarının &ouml;ld&uuml;r&uuml;lmesi, onun y&uuml;reğindeki İslam ve İslam Peygamberinden (s.a.a) intikam alma ateşini k&ouml;r&uuml;klemişti ve bu da İslam&rsquo;ın sembol&uuml; ve Peygambere (s.a.a) en yakın kimse sıfatıyla İmam Ali&rsquo;ye (a.s) muhalefet etmek i&ccedil;in başka bir d&uuml;rt&uuml;yd&uuml;. Nitekim onun evladı olan Yezid, İmam H&uuml;seyin&rsquo;i (a.s) şehid ettikten sonra onun kesilmiş m&uuml;barek başı karşısında kendi kinini dışarıya vurmuş ve alenen şu şiiri okumuştur: Keşke Bedir savaşında &ouml;len atalarım Hazre&ccedil; kabilesinin i&ccedil;ine d&uuml;şt&uuml;ğ&uuml; bu zillet ve onursuzluğu g&ouml;rseydiler&hellip;&rdquo; Bu şiiri Uhud savaşında M&uuml;sl&uuml;manların yenilmesinden ve Peygamberin yarenlerinin şahadete ermesinden sonra İbn. Z&uuml;beri okumuştu.[7] Şimdi de Yezid bu şiiri İmam H&uuml;seyin&rsquo;i şahadete erdirdikten sonra okuyor, bu iki hadiseyi birbirine benzetiyor ve m&uuml;şrik atalarının hazır bulunup kendisinin Peygamber (s.a.a) ailesinden bunun intikamını nasıl aldığını g&ouml;rmelerini arzuluyordu. Bu nedenle, Muaviye ve kabilesinin İmam Ali&rsquo;nin (a.s) h&uuml;k&uuml;metine ve evlatlarına muhalefet etmesinin asıl nedeni, İslam&rsquo;ın aslına ve aziz İslam Peygamberin attığı temele karşı olmasıydı.</p>\r\n\r\n<p>\r\n	İlgili başlıklar:</p>\r\n\r\n<p>\r\n	Sahabe Ve Hz. Ali (a.s), 2810 (Site: 3504).</p>\r\n\r\n<p>\r\n	İmam Ali&rsquo;nin &Ouml;zellikleri (a.s), 500 (Site: 541).</p>\r\n\r\n<p>\r\n	---------------<br />\r\n	[1] İnsan, 8 &ndash; 10.</p>\r\n\r\n<p>\r\n	[2] Muhaddis Nuri, M&uuml;stedrek&uuml;&rsquo;l-Vesail, c. 13, s. 211:</p>\r\n\r\n<p>\r\n	نَهْجُ الْبَلَاغَةِ، قَالَ ع &quot;وَ اللَّهِ لَوْ أُعْطِیتُ الْأَقَالِیمَ السَّبْعَةَ بِمَا تَحْتَ أَفْلَاکِهَا عَلَى أَنْ أَعْصِیَ اللَّهَ فِی نَمْلَةٍ أَسْلُبُهَا جُلْبَ شَعِیرَةٍ مَا فَعَلْتُهُ&quot;</p>\r\n\r\n<p>\r\n	[3] Meryem, 96: &quot;إِنَّ الَّذینَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ سَیَجْعَلُ لَهُمُ الرَّحْمنُ وُدًّا&quot;</p>\r\n\r\n<p>\r\n	[4] Nehc&uuml;&rsquo;l-Belağa, hutbe. 16, s. 57.</p>\r\n\r\n<p>\r\n	[5] Nehc&uuml;&rsquo;l-Belağa, hutbe. 15, s. 57: فان فی العدل سعة و من ضاق علیه العدل فالجور علیه اضیق&quot;</p>\r\n\r\n<p>\r\n	[6] Ebu&rsquo;l-Feda İsmail b. &Ouml;mer b. Kesir ed-Demeşki (m 774), el-Bidaye Ve&rsquo;n-Nihaye, c. 8, s. 131, Neşr-i Daru&rsquo;l-Fikir, Beyrut, 1407/1986:</p>\r\n\r\n<p>\r\n	&quot;قال یعقوب بن سفیان: حدثنا أبو بکر بن أبى شیبة و سعید بن منصور قالا: ثنا أبو معاویة ثنا الأعمش عن عمرو بن مرة عن سعید بن سوید. قال: صلى بنا معاویة بالنخیلة- یعنى خارج الکوفة- الجمعة فی الضحى ثم خطبنا فقال: ما قاتلتکم لتصوموا و لا لتصلوا و لا لتحجوا و لا لتزکوا، قد عرفت أنکم تفعلون ذلک، و لکن إنما قاتلتکم لأتأمر علیکم، فقد أعطانى الله ذلک و أنتم کارهون&raquo;</p>\r\n\r\n<p>\r\n	[7] El-Bidaye Ve&rsquo;n-Nihaye, c. 8, s. 204, &quot;لیت أشیاخى ببدر شهدوا جزع الخزرج من وقع الأسل&rlm;&quot;</p>\r\n','Muaviye&rsquo;nin Hz. Ali&rsquo;ye (a.s) muhalefet etmesi, iki k&uuml;lt&uuml;r ve d&uuml;ş&uuml;nce şeklinin birbirine muhalefet etmesi ve aykırı olmasıdır. Bunun nedenini de tarafların &ouml;zelliklerinde aramak gerekir. İmam Ali (a.s) ilim, imanda ge&ccedil;mişi olmak, cesaret, mertlik, fedakarlık ve adalet gibi sıfat ve &ouml;zelliklere sahipti. Bu değerli sıfat ve &ouml;zelliklerin neticesinde Y&uuml;ce Allah onun sevgisini halkın kalbine yerleştirmiş ve bu da imansız bireylerin ona kıskan&ccedil;lık ve d&uuml;şmanlık duymasına neden olmuştur.','Muaviye&rsquo;nin Hz. Ali&rsquo;ye olan muhalefeti, bir şahsın başka bir şahsa olan muhalefeti gibi değildir. Bilakis iki k&uuml;lt&uuml;r ve d&uuml;ş&uuml;nce tarzının birbirine muhalefet etmesi ve aykırı olmasıdır. İmam Ali&rsquo;ye (a.s) muhalefet etmenin, d&uuml;şmanlık taşımanın ve kin beslemenin nedenini kendisinin sıfat ve &ouml;zelliklerinde, başkalarıyla olan ilişki ve iletişimindeki &ouml;l&ccedil;&uuml;lerde ve de Muaviye&rsquo;nin &ouml;zellik ve sıfatlarında aramak gerekir. İmam Ali (a.s) dostların sevinmesine ve d&uuml;şmanların da kıskan&ccedil;lık ve kinine sebep olan bir takım sıfat ve &ouml;zellikler taşımaktaydı. Bu sıfat ve &ouml;zelliklerden bazıları şunlardır:\r\n\r\n\r\n	1. İmam Ali&rsquo;nin (a.s) İlmi: Aziz İslam Peygamberinden (s.a.a) sonra, Ali (a.s) İslam h&uuml;k&uuml;m ve buyruklarını ve de evren ve yaratılış &acirc;leminin incelik ve sırlarını en iyi bilen şahıs idi. &Ouml;yle ki dost ve d&uuml;şmanlar sorun ve problemlerinde ona m&uuml;racaat etmekteydi.\r\n\r\n\r\n	2. İmanda Ge&ccedil;mişi Olmak: İmam Ali (a.s), İslam Peygamberine (s.a.a) iman eden ilk erkekti ve aziz Peygamber (s.a.a) onu kendi halife ve v&acirc;sii sıfatıyla atadı ve halka tanıttı.\r\n\r\n\r\n	3. Savaş Meydanında Cesaret Ve Korkusuzluk: Hz. Ali&rsquo;nin (a.s) cesareti o kadar &ccedil;oktu ki savaşlarda en zor ve tehlikeli durumları kendisine devrederlerdi ve o da fedak&acirc;rlıkla d&uuml;şmanı alt ederdi.\r\n\r\n\r\n	4. Mertlik Ve Bağışta Bulunmak: Hz. Ali (a.s) şahs&icirc; malından &ccedil;ok bağışta bulunurdu. Hatta kuyu ve kanal kazma ve hurmalıklar yapmada g&ouml;sterdiği onca &ccedil;aba ve &ccedil;alışmaya rağmen bunlardan hi&ccedil;birisini kendisi i&ccedil;in saklamamış ve Allah yolunda hepsini vakfetmiştir.\r\n\r\n\r\n	5. Fedak&acirc;rlık: İmam Ali (a.s) mal bağışlamanın yanında, bir&ccedil;ok yerde kendisi ve ailesinin &ccedil;ok ihtiya&ccedil; duyduğu gerekleri bile yoksul insanlara vermekteydi. Bunlardan bir numuneyi Kur&rsquo;an beyan etmiş ve &ouml;vm&uuml;şt&uuml;r.[1]\r\n\r\n\r\n	6. Adalet: İmam Ali&rsquo;nin adalet ve insafı, onu t&uuml;m adil y&ouml;neticilerin idol&uuml; haline getiren en belirgin sıfattır. O bu hususta ş&ouml;yle buyuruyor: &ldquo;Allah&rsquo;a yemin ederim ki bir karıncanın ağzından bir arpa kabuğunu almam i&ccedil;in bana yedi g&ouml;ğ&uuml; felekleriyle birlikte verseler, bu işi yapmam.&rdquo;[2]\r\n\r\n\r\n	7. Allah&rsquo;a Kulluk Etmek Ve Nefis Heveslerine Muhalefet Etmek: İmam Ali (a.s) hi&ccedil;bir zaman nefsan&icirc; heveslere uyarak bir adım atmadı ve Allah i&ccedil;in t&uuml;m meyil ve heveslerini ayaklar altına aldı. Sadece halis&ccedil;e Allah&rsquo;a kulluk etmek ve O&rsquo;nun i&ccedil;in amel etmek peşinde oldu. Amr b. Abduved ile &ccedil;arpışması bu ihl&acirc;sın bir &ouml;rneğidir.\r\n\r\n\r\n	Bu değerli sıfat ve &ouml;zellikler neticesinde ve &ldquo;inanıp salih ameller işleyenler i&ccedil;in Rahm&acirc;n, (g&ouml;n&uuml;llere) bir sevgi koyacaktır&rdquo;[3] ayeti h&uuml;km&uuml;nce Y&uuml;ce Allah onun sevgisini halkın kalbine yerleştirdi. O halk nezdinde en değerli kimseydi; zira iman ve &uuml;st&uuml;nl&uuml;k iddiası taşıyan kimseler bu sıfatlarda onun eline su d&ouml;kemiyordu. Ama d&uuml;şmanlıkları ve &ouml;zellikle de Muaviye&rsquo;nin d&uuml;şmanlığını k&ouml;r&uuml;klemede diğerlerinden daha &ccedil;ok etkili olan sıfat, Hz. Ali&rsquo;nin (a.s) adaletiydi. Hz. Ali (a.s) hilafeti kabul ettikten sonra Medine mescidinde yaptığı ilk konuşmasında şeffaf bir şekilde t&uuml;m konum ve programını ilan etti. Adaleti yayma, zul&uuml;mle m&uuml;cadele etme ve salahiyete &ouml;nem vermeden ibaret olan kendi devletinin asıl &ccedil;izgisinden net olarak s&ouml;z etti. Mevcut durumu alt&uuml;st edeceğini, geri kalmış salahiyetli kimseleri &ouml;ne &ccedil;ıkaracağını ve &ouml;ne &ccedil;ıkmış salahiyetsiz kimseleri de geriye iteceğini ilan etti.[4] Kadınların mehiri ve kenizlerin parası olarak harcanmış olsa bile yağma edilmiş malları geri d&ouml;nd&uuml;receğini bildirdi; &ccedil;&uuml;nk&uuml; adalette ferahlık olduğunu ve adalet bir şahsı sıkıyorsa zulm&uuml;n onu daha fazla sıkacağını belirtti.&rdquo;[5] &Ouml;te taraftan Muaviye reislik sevdasında olan bir şahıs idi ve g&uuml;ce ulaşmak i&ccedil;in hi&ccedil;bir işten geri kalmıyordu. Tarihte nakledildiği &uuml;zere Muaviye İmam Hasan (a.s) ile barış yaptıktan sonra bir g&uuml;n bayram namazında kendi maksat ve hedeflerini ifşa etti ve ş&ouml;yle dedi: &ldquo;Ben oru&ccedil; tutmak, namaz kılmak, hac etmek veya zek&acirc;t vermek i&ccedil;in sizin ile savaşmadım! &Ccedil;&uuml;nk&uuml; ben sizin bunları yapacağınızı biliyordum. Ben reis olmak sizin i&ccedil;in savaştım. Allah sizi y&ouml;netmeyi bana vermiş idi ama sizler istemiyordunuz.&rdquo;[6] Bu nedenle t&uuml;m &ccedil;alışma ve &ccedil;abası reislik, saltanat ve halka h&uuml;kmetmek olan bir d&uuml;ş&uuml;nme şeklinin İmam Ali&rsquo;nin değersel devletine tahamm&uuml;l edemeyeceği &ccedil;ok a&ccedil;ıktır. Artı, İslam&rsquo;ın ilk yıllarındaki savaşlarda Muaviye&rsquo;nin m&uuml;şrik ata ve akrabalarının &ouml;ld&uuml;r&uuml;lmesi, onun y&uuml;reğindeki İslam ve İslam Peygamberinden (s.a.a) intikam alma ateşini k&ouml;r&uuml;klemişti ve bu da İslam&rsquo;ın sembol&uuml; ve Peygambere (s.a.a) en yakın kimse sıfatıyla İmam Ali&rsquo;ye (a.s) muhalefet etmek i&ccedil;in başka bir d&uuml;rt&uuml;yd&uuml;. Nitekim onun evladı olan Yezid, İmam H&uuml;seyin&rsquo;i (a.s) şehid ettikten sonra onun kesilmiş m&uuml;barek başı karşısında kendi kinini dışarıya vurmuş ve alenen şu şiiri okumuştur: Keşke Bedir savaşında &ouml;len atalarım Hazre&ccedil; kabilesinin i&ccedil;ine d&uuml;şt&uuml;ğ&uuml; bu zillet ve onursuzluğu g&ouml;rseydiler&hellip;&rdquo; Bu şiiri Uhud savaşında M&uuml;sl&uuml;manların yenilmesinden ve Peygamberin yarenlerinin şahadete ermesinden sonra İbn. Z&uuml;beri okumuştu.[7] Şimdi de Yezid bu şiiri İmam H&uuml;seyin&rsquo;i şahadete erdirdikten sonra okuyor, bu iki hadiseyi birbirine benzetiyor ve m&uuml;şrik atalarının hazır bulunup kendisinin Peygamber (s.a.a) ailesinden bunun intikamını nasıl aldığını g&ouml;rmelerini arzuluyordu. Bu nedenle, Muaviye ve kabilesinin İmam Ali&rsquo;nin (a.s) h&uuml;k&uuml;metine ve evlatlarına muhalefet etmesinin asıl nedeni, İslam&rsquo;ın aslına ve aziz İslam Peygamberin attığı temele karşı olmasıydı.\r\n\r\n\r\n	İlgili başlıklar:\r\n\r\n\r\n	Sahabe Ve Hz. Ali (a.s), 2810 (Site: 3504).\r\n\r\n\r\n	İmam Ali&rsquo;nin &Ouml;zellikleri (a.s), 500 (Site: 541).\r\n\r\n\r\n	---------------\r\n	[1] İnsan, 8 &ndash; 10.\r\n\r\n\r\n	[2] Muhaddis Nuri, M&uuml;stedrek&uuml;&rsquo;l-Vesail, c. 13, s. 211:\r\n\r\n\r\n	نَهْجُ الْبَلَاغَةِ، قَالَ ع &quot;وَ اللَّهِ لَوْ أُعْطِیتُ الْأَقَالِیمَ السَّبْعَةَ بِمَا تَحْتَ أَفْلَاکِهَا عَلَى أَنْ أَعْصِیَ اللَّهَ فِی نَمْلَةٍ أَسْلُبُهَا جُلْبَ شَعِیرَةٍ مَا فَعَلْتُهُ&quot;\r\n\r\n\r\n	[3] Meryem, 96: &quot;إِنَّ الَّذینَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ سَیَجْعَلُ لَهُمُ الرَّحْمنُ وُدًّا&quot;\r\n\r\n\r\n	[4] Nehc&uuml;&rsquo;l-Belağa, hutbe. 16, s. 57.\r\n\r\n\r\n	[5] Nehc&uuml;&rsquo;l-Belağa, hutbe. 15, s. 57: فان فی العدل سعة و من ضاق علیه العدل فالجور علیه اضیق&quot;\r\n\r\n\r\n	[6] Ebu&rsquo;l-Feda İsmail b. &Ouml;mer b. Kesir ed-Demeşki (m 774), el-Bidaye Ve&rsquo;n-Nihaye, c. 8, s. 131, Neşr-i Daru&rsquo;l-Fikir, Beyrut, 1407/1986:\r\n\r\n\r\n	&quot;قال یعقوب بن سفیان: حدثنا أبو بکر بن أبى شیبة و سعید بن منصور قالا: ثنا أبو معاویة ثنا الأعمش عن عمرو بن مرة عن سعید بن سوید. قال: صلى بنا معاویة بالنخیلة- یعنى خارج الکوفة- الجمعة فی الضحى ثم خطبنا فقال: ما قاتلتکم لتصوموا و لا لتصلوا و لا لتحجوا و لا لتزکوا، قد عرفت أنکم تفعلون ذلک، و لکن إنما قاتلتکم لأتأمر علیکم، فقد أعطانى الله ذلک و أنتم کارهون&raquo;\r\n\r\n\r\n	[7] El-Bidaye Ve&rsquo;n-Nihaye, c. 8, s. 204, &quot;لیت أشیاخى ببدر شهدوا جزع الخزرج من وقع الأسل&rlm;&quot;'),(645,'tr671','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<span><font size=\"2\">Filozofların &ouml;nemsedikleri ve g&ouml;r&uuml;ş ayrılığına d&uuml;şt&uuml;kleri felsef&icirc; &ouml;nemli konulardan birisi zaman meselesidir. Zaman hakkında değişik teoriler &ouml;ne s&uuml;r&uuml;lm&uuml;şt&uuml;r. Meşhur filozoflar ş&ouml;yle demektedir: Zaman hareketin miktarıdır, m&uuml;stakar olmayan bir varlıktır ve hareketle vardır. Hareket onu taşır. Molla Sadra ş&ouml;yle der: Zaman hareketin miktarıdır ve hareket etmeleri a&ccedil;ısından hareket eden şeylerin &ouml;l&ccedil;&uuml;s&uuml;d&uuml;r. O, zamanı ispat etmek i&ccedil;in doğa bilginlerinin meseleleri kanıtlamada kullandığı g&ouml;zlem y&ouml;ntemini kullanmıştır. Molla Sadra zamanı kanıtlamada bilinen şu burhanı kullanmıştır: İki hareket eden şey belirli bir yerden belirli bir maksada doğru hareket eder ve biri belirlenmiş ve tayin edilmiş maksada daha &ccedil;abuk ve diğeri ise daha ge&ccedil; ulaşır. Diğer bir konu ise insanın zamanı denetimi ve kontrol&uuml; altına alıp alamayacağıdır. Zaman her bireyin en değerli sermayelerinden biridir. Ger&ccedil;ekte insanın elinde bulunup geri gelmeyen, satın alınamayan, &uuml;retilmeyen ve yeniden bulunamayan bir sermayedir. Bu Allah vergisi sermaye Hz. Ali&rsquo;nin (a.s) buyurduğu gibi bulut s&uuml;ratiyle yol alır ve insana en iyi şekilde fayda vermesi ancak doğru bir y&ouml;netimle kontrol edilmesi halinde ger&ccedil;ekleşir. &ldquo;Alek Meknezi&rdquo; &ldquo;Zamandan Yararlanmayı Y&ouml;netme&rdquo; adlı kitapta kontrol&uuml; ş&ouml;yle tanımlamaktadır: Zaman kontrol&uuml;n&uuml;n manası, zamandan yeterli derecede yararlanmamanın başkalarından değil, bizzat insandan kaynaklanmasıdır. Bu y&uuml;zden yerleşik adetleri terk etmek i&ccedil;in t&uuml;m g&uuml;&ccedil;le &ccedil;alışmak ve fırsatlardan en g&uuml;zel şekilde yararlanmak i&ccedil;in insan doğasındaki menfi eğilimlere galip gelmek gerekir.</font></span></p>\r\n</div>\r\n','<p>\r\n	Filozofların &ouml;nemsedikleri ve g&ouml;r&uuml;ş ayrılığına d&uuml;şt&uuml;kleri felsef&icirc; &ouml;nemli konulardan birisi zaman meselesidir. Zaman hakkında değişik teoriler &ouml;ne s&uuml;r&uuml;lm&uuml;şt&uuml;r. Bu teorilerden bazıları şunlardır:</p>\r\n\r\n<p>\r\n	1. Zaman vehme dayalı bir şeydir; vehme dayalı bir varlıktır.</p>\r\n\r\n<p>\r\n	2. Zaman var değildir.</p>\r\n\r\n<p>\r\n	3. Zaman feleklerin feleğidir.</p>\r\n\r\n<p>\r\n	4. Zaman mutlak hareketten ibarettir.</p>\r\n\r\n<p>\r\n	5. Zaman feleklerin feleğinin hareketidir.</p>\r\n\r\n<p>\r\n	Meşhur filozoflar ş&ouml;yle demektedir: Zaman hareketin miktarıdır, m&uuml;stakar olmayan bir varlıktır ve hareketle vardır. Hareket onu taşır. Molla Sadra ş&ouml;yle der: Zaman hareketin miktarıdır ve hareket etmeleri a&ccedil;ısından hareket eden şeylerin &ouml;l&ccedil;&uuml;s&uuml;d&uuml;r. O, zamanı ispat etmek i&ccedil;in doğa bilginlerinin meseleleri kanıtlamada kullandığı g&ouml;zlem y&ouml;ntemini kullanmıştır. Molla Sadra zamanı kanıtlamada bilinen şu burhanı kullanmıştır: İki hareket eden şey belirli bir yerden belirli bir maksada doğru hareket eder ve biri belirlenmiş ve tayin edilmiş maksada daha &ccedil;abuk ve diğeri ise daha ge&ccedil; ulaşır. Molla Sadra ş&ouml;yle der: Bu olguyu g&ouml;zlemlemekten, varlık &acirc;leminde cisimler ve onların sonları dışında olan &ouml;zel miktarsal bir t&uuml;r varlığın bulunduğunu anlıyoruz; zira cisimler ve onların sonları m&uuml;stakar varlıklardır. O halde bu uzunluğun zaman ve zamanın da varlığın m&uuml;stakar olmayan miktarı olduğunu kavramaktayız. Onun mebdei ve icat edicisi m&uuml;stakar olmayan varlık olmalıdır ve o harekettir. &Ouml;yleyse zaman hareketin miktarıdır. Bunun a&ccedil;ıklaması şudur: Biz insanlar amel, iş, hareket ve duraksamalarımızda iradeli veya iradesiz olarak bir tertibe riayet ederiz. İlk&ouml;nce bir işi yapar ve sonra bir başkasına teşebb&uuml;s ederiz. Her g&uuml;n &uuml;&ccedil; &ouml;ğ&uuml;n yemek yeriz. Bir miktar eğlenir ve bir miktar da başka işleri yaparız. Uyuruz ve uyanırız. İşlerimiz i&ccedil;in program yaparız. Bazılarına &ouml;ncelik verir, bazılarını ise sonraya bırakırız. Kendi y&uuml;zeysel g&ouml;zlemimizle g&uuml;neşin doğduğunu, tedricen atmosferde veya g&ouml;kte bir mesafeyi kat edip g&ouml;ğ&uuml;n yarısına ulaştığını, batı tarafına gittik&ccedil;e yaklaştığını ve battığını seyrederiz. Bu iş ve hareketler bir boylam i&ccedil;inde vuku bulur. Biz bu boylamın hayali ve &uuml;topik değil, ger&ccedil;ek olduğunu hissetmekteyiz. Bunu zaman olarak adlandırır, c&uuml;zlere ayırır ve saat, yarım saat, &ccedil;eyrek, dakika ve saniye olarak isimlendiririz. İbn. Sina ş&ouml;yle der: Bazıları zamanın &ouml;zel bir şey ve cihet hakkındaki &ouml;zel nispet olduğunu s&ouml;ylemiştir; yani zaman bir şeyin ona y&ouml;nelik nispetiyle tanınan şeydir. &Ouml;rneğin filan şahıs g&uuml;neş doğarken geldi veya yolculuğa &ccedil;ıktı denir. O halde bu &ldquo;iken&rdquo; nispetinden zaman tasavvur edilmektedir ve dolayısıyla zaman zati bir olgu değildir. &Ouml;yleyse zaman arazi bir olgu olup başka bir olgunun ger&ccedil;ekleşmesi esnasında (filan şahsın g&uuml;neş doğarken yolculuğa &ccedil;ıkması gibi) vuku bulur. Bu tespiti yapan şahsın s&ouml;zleri &ccedil;ok dakiktir. Kendisi ş&ouml;yle demektedir: Varlıkların ve fenomenlerin g&uuml;neşin hareketine y&ouml;nelik nispeti ve onun kendi eksen derecelerinin her birinde bulunan varlığından zaman meydana gelir. Eğer b&ouml;yle fenomenler meydana gelmezse ve onların g&uuml;neş ekseninin derecelerine y&ouml;nelik nispeti ve bu derecelerdeki hareket olmazsa, zaman mevcut olmaz. O halde zaman zatı itibariyle mevcut değildir.[1] Diğer bir konu ise insanın zamanı denetleyip ve kontrol edip edemeyeceğidir. Zamanı y&ouml;netme meselesine değindiğimizde dinsel metinlerde ve şeriat ve k&uuml;lt&uuml;r alanındaki b&uuml;y&uuml;k şahsiyetlerin s&ouml;zlerinde bu konuya defalarca işaret edildiğini g&ouml;rmekteyiz. Kur&rsquo;an-ı Kerim&rsquo;de Allah zamana yemin i&ccedil;miş ve &ldquo;asra yemin olsun&rdquo;[2] diye buyurmuştur. Tabii olarak Allah ancak &ccedil;ok &ouml;nemli ve değerli şeyler &uuml;zerine yemin etmektedir. Bu, zamanın din&icirc; olarak bizim i&ccedil;in &ccedil;ok &ouml;nemli bir yer taşıdığını g&ouml;stermektedir. Hz. Ali (a.s) de takvaya riayet etmeyi ve d&uuml;nyadan sakınmayı tavsiye etmenin yanı sıra zamanın &ouml;nemi hakkında ş&ouml;yle buyurmaktadır: Ey Allah&rsquo;ın kulları biliniz ki zaman kalanlara ge&ccedil;miştekilere davrandığı gibi davranacaktır. Ondan (zaman) ge&ccedil;enler geri gelmeyecek ve kalanlar ise ebedi olmayacaktır. Onun son işi ilk işiyle birdir.[3] Zaman her bireyin en değerli sermayelerinden biridir. Ger&ccedil;ekte insanın elinde bulunup geri gelmeyen, satın alınamayan, &uuml;retilmeyen ve yeniden bulunamayan bir sermayedir. Bu Allah vergisi sermaye, ancak doğru bir y&ouml;netimle kontrol edilmesi halinde en iyi şekilde insana fayda verebilir. İnsanın bu ilahi nimetten en iyi şekilde istifade etmesi ancak tam bir programla m&uuml;mk&uuml;nd&uuml;r. Bu hususta y&ouml;netim bilimde g&ouml;r&uuml;ş sahibi kimseler zamanı y&ouml;netmek kavramını kullanmanın doğru olmadığı ve bunun yerine zamanı programlamanın daha ideal olduğu g&ouml;r&uuml;ş&uuml;ndedirler. Ger&ccedil;ekte y&ouml;netim bilimde g&ouml;r&uuml;ş sahibi olanların &ccedil;oğu, zamanın esasen y&ouml;netilir olmadığına ve onun hareketini yavaş veya hızlı yapmanın m&uuml;mk&uuml;n olmadığına inanmaktadır. Bu y&uuml;zden zamanı y&ouml;netmekten kendini y&ouml;netme &ccedil;ıkarımına ulaşmakta ve sadece zamanın telef olmasını &ouml;nlemek ve ondan maksimum derecede istifade etmek i&ccedil;in plan ve programlar tasarlamakla yetinmektedirler. İster istemez zaman ge&ccedil;mektedir ve ger&ccedil;ekte ondan en iyi şekilde istifade etmesi gereken biziz. Elbette dinsel metinlerimiz de bu inancı takviye etmektedir. Nitekim İmam Ali (a.s) Nehc&uuml;&rsquo;l-Belağa&rsquo;da ş&ouml;yle buyurmuştur: Fırsatı elden vermek h&uuml;z&uuml;nd&uuml;r.[4] Fırsatlar bulutlar gibi ge&ccedil;er, o halde iyi fırsatları ganimet bilin.[5] Vaktimizi heder eden amilleri doğru ve yerinde tespit etmek, &ccedil;ok &ouml;nemlidir; zira bu şekilde vakti telef etme hastalığını tedavi etmeyi daha kolay gale getiririz. &ldquo;Alek Meknezi&rdquo; &ldquo;Zamandan Yararlanmayı Y&ouml;netme&rdquo; adlı kitapta kontrol&uuml; ş&ouml;yle tanımlamaktadır: Zaman kontrol&uuml;n&uuml;n manası, zamandan yeterli derecede yararlanmamanın başkalarından değil, bizzat insandan kaynaklanmasıdır. Bu y&uuml;zden yerleşik adetleri terk etmek i&ccedil;in t&uuml;m g&uuml;&ccedil;le &ccedil;alışmak ve fırsatlardan en g&uuml;zel şekilde yararlanmak i&ccedil;in, insan doğasındaki menfi eğilimlere galip gelmek gerekir.[6] Zamana &ouml;zel bir &ouml;nem verme hakkındaki Kur&rsquo;an ayetleri ve din&icirc; &ouml;nderlerin s&ouml;zlerine ve de uzmanların tespitlerine baktığımızda, zamanı kontrol etmenin insanın elinde olmadığını ve insanın hesaplı bir program ve işleri tertibe tabi tutma ile Allah&rsquo;ın kendisine verdiği bu sermayeden en iyi şekilde istifade etmesi gerektiğini anlıyoruz.<br />\r\n	-----------<br />\r\n	[1] Seccadi, Seyid Cafer, Ferheng-i Istrılahat-ı Felsef&icirc; Sadra, s. 251, Vezaret-i Ferheng, &ccedil;ap-ı evvel, Tahran, 1379 ş.</p>\r\n\r\n<p>\r\n	[2] Asr, 1.</p>\r\n\r\n<p>\r\n	[3] Nehc&uuml;&rsquo;l-Belağa, hutbe. 156, terc&uuml;me: Zamani, Mustafa, s. 370.</p>\r\n\r\n<p>\r\n	[4] Seyid, Rezi, Nehc&uuml;&rsquo;l-Belağa, Nehc&uuml;&rsquo;l-Belağa, hikmet. 118.</p>\r\n\r\n<p>\r\n	[5] Seyid, Rezi, Nehc&uuml;&rsquo;l-Belağa, Nehc&uuml;&rsquo;l-Belağa, hikmet. 21.</p>\r\n\r\n<p>\r\n	[6] Alk Meknizi, M&uuml;d&uuml;riyet-i Behreveri Ez Zaman, terc&uuml;me: Rızapur, Seyid Muhammed Rıza, naşir: &Ccedil;ame, &ccedil;ap-ı &ccedil;arom, 1377 ş.</p>\r\n','Filozofların &ouml;nemsedikleri ve g&ouml;r&uuml;ş ayrılığına d&uuml;şt&uuml;kleri felsef&icirc; &ouml;nemli konulardan birisi zaman meselesidir. Zaman hakkında değişik teoriler &ouml;ne s&uuml;r&uuml;lm&uuml;şt&uuml;r. Meşhur filozoflar ş&ouml;yle demektedir: Zaman hareketin miktarıdır, m&uuml;stakar olmayan bir varlıktır ve hareketle vardır. Hareket onu taşır. Molla Sadra ş&ouml;yle der: Zaman hareketin miktarıdır ve hareket etmeleri a&ccedil;ısından hareket eden şeylerin &ouml;l&ccedil;&uuml;s&uuml;d&uuml;r. O, zamanı ispat etmek i&ccedil;in doğa bilginlerinin meseleleri kanıtlamada kullandığı g&ouml;zlem y&ouml;ntemini kullanmıştır. Molla Sadra zamanı kanıtlamada bilinen şu burhanı kullanmıştır: İki hareket eden şey belirli bir yerden belirli bir maksada doğru hareket eder ve biri belirlenmiş ve tayin edilmiş maksada daha &ccedil;abuk ve diğeri ise daha ge&ccedil; ulaşır. Diğer bir konu ise insanın zamanı denetimi ve kontrol&uuml; altına alıp alamayacağıdır. Zaman her bireyin en değerli sermayelerinden biridir. Ger&ccedil;ekte insanın elinde bulunup geri gelmeyen, satın alınamayan, &uuml;retilmeyen ve yeniden bulunamayan bir sermayedir. Bu Allah vergisi sermaye Hz. Ali&rsquo;nin (a.s) buyurduğu gibi bulut s&uuml;ratiyle yol alır ve insana en iyi şekilde fayda vermesi ancak doğru bir y&ouml;netimle kontrol edilmesi halinde ger&ccedil;ekleşir. &ldquo;Alek Meknezi&rdquo; &ldquo;Zamandan Yararlanmayı Y&ouml;netme&rdquo; adlı kitapta kontrol&uuml; ş&ouml;yle tanımlamaktadır: Zaman kontrol&uuml;n&uuml;n manası, zamandan yeterli derecede yararlanmamanın başkalarından değil, bizzat insandan kaynaklanmasıdır. Bu y&uuml;zden yerleşik adetleri terk etmek i&ccedil;in t&uuml;m g&uuml;&ccedil;le &ccedil;alışmak ve fırsatlardan en g&uuml;zel şekilde yararlanmak i&ccedil;in insan doğasındaki menfi eğilimlere galip gelmek gerekir.','Filozofların &ouml;nemsedikleri ve g&ouml;r&uuml;ş ayrılığına d&uuml;şt&uuml;kleri felsef&icirc; &ouml;nemli konulardan birisi zaman meselesidir. Zaman hakkında değişik teoriler &ouml;ne s&uuml;r&uuml;lm&uuml;şt&uuml;r. Bu teorilerden bazıları şunlardır:\r\n\r\n\r\n	1. Zaman vehme dayalı bir şeydir; vehme dayalı bir varlıktır.\r\n\r\n\r\n	2. Zaman var değildir.\r\n\r\n\r\n	3. Zaman feleklerin feleğidir.\r\n\r\n\r\n	4. Zaman mutlak hareketten ibarettir.\r\n\r\n\r\n	5. Zaman feleklerin feleğinin hareketidir.\r\n\r\n\r\n	Meşhur filozoflar ş&ouml;yle demektedir: Zaman hareketin miktarıdır, m&uuml;stakar olmayan bir varlıktır ve hareketle vardır. Hareket onu taşır. Molla Sadra ş&ouml;yle der: Zaman hareketin miktarıdır ve hareket etmeleri a&ccedil;ısından hareket eden şeylerin &ouml;l&ccedil;&uuml;s&uuml;d&uuml;r. O, zamanı ispat etmek i&ccedil;in doğa bilginlerinin meseleleri kanıtlamada kullandığı g&ouml;zlem y&ouml;ntemini kullanmıştır. Molla Sadra zamanı kanıtlamada bilinen şu burhanı kullanmıştır: İki hareket eden şey belirli bir yerden belirli bir maksada doğru hareket eder ve biri belirlenmiş ve tayin edilmiş maksada daha &ccedil;abuk ve diğeri ise daha ge&ccedil; ulaşır. Molla Sadra ş&ouml;yle der: Bu olguyu g&ouml;zlemlemekten, varlık &acirc;leminde cisimler ve onların sonları dışında olan &ouml;zel miktarsal bir t&uuml;r varlığın bulunduğunu anlıyoruz; zira cisimler ve onların sonları m&uuml;stakar varlıklardır. O halde bu uzunluğun zaman ve zamanın da varlığın m&uuml;stakar olmayan miktarı olduğunu kavramaktayız. Onun mebdei ve icat edicisi m&uuml;stakar olmayan varlık olmalıdır ve o harekettir. &Ouml;yleyse zaman hareketin miktarıdır. Bunun a&ccedil;ıklaması şudur: Biz insanlar amel, iş, hareket ve duraksamalarımızda iradeli veya iradesiz olarak bir tertibe riayet ederiz. İlk&ouml;nce bir işi yapar ve sonra bir başkasına teşebb&uuml;s ederiz. Her g&uuml;n &uuml;&ccedil; &ouml;ğ&uuml;n yemek yeriz. Bir miktar eğlenir ve bir miktar da başka işleri yaparız. Uyuruz ve uyanırız. İşlerimiz i&ccedil;in program yaparız. Bazılarına &ouml;ncelik verir, bazılarını ise sonraya bırakırız. Kendi y&uuml;zeysel g&ouml;zlemimizle g&uuml;neşin doğduğunu, tedricen atmosferde veya g&ouml;kte bir mesafeyi kat edip g&ouml;ğ&uuml;n yarısına ulaştığını, batı tarafına gittik&ccedil;e yaklaştığını ve battığını seyrederiz. Bu iş ve hareketler bir boylam i&ccedil;inde vuku bulur. Biz bu boylamın hayali ve &uuml;topik değil, ger&ccedil;ek olduğunu hissetmekteyiz. Bunu zaman olarak adlandırır, c&uuml;zlere ayırır ve saat, yarım saat, &ccedil;eyrek, dakika ve saniye olarak isimlendiririz. İbn. Sina ş&ouml;yle der: Bazıları zamanın &ouml;zel bir şey ve cihet hakkındaki &ouml;zel nispet olduğunu s&ouml;ylemiştir; yani zaman bir şeyin ona y&ouml;nelik nispetiyle tanınan şeydir. &Ouml;rneğin filan şahıs g&uuml;neş doğarken geldi veya yolculuğa &ccedil;ıktı denir. O halde bu &ldquo;iken&rdquo; nispetinden zaman tasavvur edilmektedir ve dolayısıyla zaman zati bir olgu değildir. &Ouml;yleyse zaman arazi bir olgu olup başka bir olgunun ger&ccedil;ekleşmesi esnasında (filan şahsın g&uuml;neş doğarken yolculuğa &ccedil;ıkması gibi) vuku bulur. Bu tespiti yapan şahsın s&ouml;zleri &ccedil;ok dakiktir. Kendisi ş&ouml;yle demektedir: Varlıkların ve fenomenlerin g&uuml;neşin hareketine y&ouml;nelik nispeti ve onun kendi eksen derecelerinin her birinde bulunan varlığından zaman meydana gelir. Eğer b&ouml;yle fenomenler meydana gelmezse ve onların g&uuml;neş ekseninin derecelerine y&ouml;nelik nispeti ve bu derecelerdeki hareket olmazsa, zaman mevcut olmaz. O halde zaman zatı itibariyle mevcut değildir.[1] Diğer bir konu ise insanın zamanı denetleyip ve kontrol edip edemeyeceğidir. Zamanı y&ouml;netme meselesine değindiğimizde dinsel metinlerde ve şeriat ve k&uuml;lt&uuml;r alanındaki b&uuml;y&uuml;k şahsiyetlerin s&ouml;zlerinde bu konuya defalarca işaret edildiğini g&ouml;rmekteyiz. Kur&rsquo;an-ı Kerim&rsquo;de Allah zamana yemin i&ccedil;miş ve &ldquo;asra yemin olsun&rdquo;[2] diye buyurmuştur. Tabii olarak Allah ancak &ccedil;ok &ouml;nemli ve değerli şeyler &uuml;zerine yemin etmektedir. Bu, zamanın din&icirc; olarak bizim i&ccedil;in &ccedil;ok &ouml;nemli bir yer taşıdığını g&ouml;stermektedir. Hz. Ali (a.s) de takvaya riayet etmeyi ve d&uuml;nyadan sakınmayı tavsiye etmenin yanı sıra zamanın &ouml;nemi hakkında ş&ouml;yle buyurmaktadır: Ey Allah&rsquo;ın kulları biliniz ki zaman kalanlara ge&ccedil;miştekilere davrandığı gibi davranacaktır. Ondan (zaman) ge&ccedil;enler geri gelmeyecek ve kalanlar ise ebedi olmayacaktır. Onun son işi ilk işiyle birdir.[3] Zaman her bireyin en değerli sermayelerinden biridir. Ger&ccedil;ekte insanın elinde bulunup geri gelmeyen, satın alınamayan, &uuml;retilmeyen ve yeniden bulunamayan bir sermayedir. Bu Allah vergisi sermaye, ancak doğru bir y&ouml;netimle kontrol edilmesi halinde en iyi şekilde insana fayda verebilir. İnsanın bu ilahi nimetten en iyi şekilde istifade etmesi ancak tam bir programla m&uuml;mk&uuml;nd&uuml;r. Bu hususta y&ouml;netim bilimde g&ouml;r&uuml;ş sahibi kimseler zamanı y&ouml;netmek kavramını kullanmanın doğru olmadığı ve bunun yerine zamanı programlamanın daha ideal olduğu g&ouml;r&uuml;ş&uuml;ndedirler. Ger&ccedil;ekte y&ouml;netim bilimde g&ouml;r&uuml;ş sahibi olanların &ccedil;oğu, zamanın esasen y&ouml;netilir olmadığına ve onun hareketini yavaş veya hızlı yapmanın m&uuml;mk&uuml;n olmadığına inanmaktadır. Bu y&uuml;zden zamanı y&ouml;netmekten kendini y&ouml;netme &ccedil;ıkarımına ulaşmakta ve sadece zamanın telef olmasını &ouml;nlemek ve ondan maksimum derecede istifade etmek i&ccedil;in plan ve programlar tasarlamakla yetinmektedirler. İster istemez zaman ge&ccedil;mektedir ve ger&ccedil;ekte ondan en iyi şekilde istifade etmesi gereken biziz. Elbette dinsel metinlerimiz de bu inancı takviye etmektedir. Nitekim İmam Ali (a.s) Nehc&uuml;&rsquo;l-Belağa&rsquo;da ş&ouml;yle buyurmuştur: Fırsatı elden vermek h&uuml;z&uuml;nd&uuml;r.[4] Fırsatlar bulutlar gibi ge&ccedil;er, o halde iyi fırsatları ganimet bilin.[5] Vaktimizi heder eden amilleri doğru ve yerinde tespit etmek, &ccedil;ok &ouml;nemlidir; zira bu şekilde vakti telef etme hastalığını tedavi etmeyi daha kolay gale getiririz. &ldquo;Alek Meknezi&rdquo; &ldquo;Zamandan Yararlanmayı Y&ouml;netme&rdquo; adlı kitapta kontrol&uuml; ş&ouml;yle tanımlamaktadır: Zaman kontrol&uuml;n&uuml;n manası, zamandan yeterli derecede yararlanmamanın başkalarından değil, bizzat insandan kaynaklanmasıdır. Bu y&uuml;zden yerleşik adetleri terk etmek i&ccedil;in t&uuml;m g&uuml;&ccedil;le &ccedil;alışmak ve fırsatlardan en g&uuml;zel şekilde yararlanmak i&ccedil;in, insan doğasındaki menfi eğilimlere galip gelmek gerekir.[6] Zamana &ouml;zel bir &ouml;nem verme hakkındaki Kur&rsquo;an ayetleri ve din&icirc; &ouml;nderlerin s&ouml;zlerine ve de uzmanların tespitlerine baktığımızda, zamanı kontrol etmenin insanın elinde olmadığını ve insanın hesaplı bir program ve işleri tertibe tabi tutma ile Allah&rsquo;ın kendisine verdiği bu sermayeden en iyi şekilde istifade etmesi gerektiğini anlıyoruz.\r\n	-----------\r\n	[1] Seccadi, Seyid Cafer, Ferheng-i Istrılahat-ı Felsef&icirc; Sadra, s. 251, Vezaret-i Ferheng, &ccedil;ap-ı evvel, Tahran, 1379 ş.\r\n\r\n\r\n	[2] Asr, 1.\r\n\r\n\r\n	[3] Nehc&uuml;&rsquo;l-Belağa, hutbe. 156, terc&uuml;me: Zamani, Mustafa, s. 370.\r\n\r\n\r\n	[4] Seyid, Rezi, Nehc&uuml;&rsquo;l-Belağa, Nehc&uuml;&rsquo;l-Belağa, hikmet. 118.\r\n\r\n\r\n	[5] Seyid, Rezi, Nehc&uuml;&rsquo;l-Belağa, Nehc&uuml;&rsquo;l-Belağa, hikmet. 21.\r\n\r\n\r\n	[6] Alk Meknizi, M&uuml;d&uuml;riyet-i Behreveri Ez Zaman, terc&uuml;me: Rızapur, Seyid Muhammed Rıza, naşir: &Ccedil;ame, &ccedil;ap-ı &ccedil;arom, 1377 ş.'),(646,'tr670','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<span style=\"; FONT-SIZE: 10pt\"><span style=\"; FONT-SIZE: 10pt\">Taklidi Mercii&rsquo;lerin Defterlerinden alınan cevap ş&ouml;yledir:</span></span></p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		<span style=\"; FONT-SIZE: 10pt\"><b><span style=\"; FONT-SIZE: 10pt\">Ayet&uuml;l-Uzma Hameyei (y&uuml;ze g&ouml;lgesi devam etsin)</span></b><span style=\"; FONT-SIZE: 10pt\">: Fesada veya şehvani duyguların tahrik edilmesine neden oluyorsa caiz değildir.</span></span></p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		<span style=\"; FONT-SIZE: 10pt\"><b><span style=\"; FONT-SIZE: 10pt\">Ayetul uzma Safi G&uuml;lpaygani (y&uuml;ze g&ouml;lgesi devam etsin): </span></b><span style=\"; FONT-SIZE: 10pt\">Meselede zikredilen farza g&ouml;re fesada, M&uuml;sl&uuml;man gen&ccedil;lerin sapmasına neden olan her şeyin basılması, satın alınması veya satılması evde saklanması, onu lezzet ve fesat kaynağı duruma getirmek haramdır. Allah u Te&acirc;l&acirc; hepimizi ahiri zamanın şerlerinden ve fitnelerinden korusun.</span></span></p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		<span style=\"; FONT-SIZE: 10pt\"><b><span style=\"; FONT-SIZE: 10pt\">Ayet&uuml;llah Mehdi Hadevi Tahrani&rsquo;in cevabı ş&ouml;yledir:</span></b></span></p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		<span style=\"; FONT-SIZE: 10pt\"><span style=\"; FONT-SIZE: 10pt\">Fotoğrafı yayımlanan kişi tanınmıyor ve onu yayımlamaktan gaye toplumu ıslah etmek olursa ve bu iş fuhuş ve Kayıtsızlığın yayılmasına neden olmuyor ise yayımlanmasında bir sakınca yoktur. </span></span></p>\r\n</div>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Taklidi Mercii&rsquo;lerin Defterlerinden alınan cevap ş&ouml;yledir:\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		Ayet&uuml;l-Uzma Hameyei (y&uuml;ze g&ouml;lgesi devam etsin): Fesada veya şehvani duyguların tahrik edilmesine neden oluyorsa caiz değildir.\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		Ayetul uzma Safi G&uuml;lpaygani (y&uuml;ze g&ouml;lgesi devam etsin): Meselede zikredilen farza g&ouml;re fesada, M&uuml;sl&uuml;man gen&ccedil;lerin sapmasına neden olan her şeyin basılması, satın alınması veya satılması evde saklanması, onu lezzet ve fesat kaynağı duruma getirmek haramdır. Allah u Te&acirc;l&acirc; hepimizi ahiri zamanın şerlerinden ve fitnelerinden korusun.\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		Ayet&uuml;llah Mehdi Hadevi Tahrani&rsquo;in cevabı ş&ouml;yledir:\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		Fotoğrafı yayımlanan kişi tanınmıyor ve onu yayımlamaktan gaye toplumu ıslah etmek olursa ve bu iş fuhuş ve Kayıtsızlığın yayılmasına neden olmuyor ise yayımlanmasında bir sakınca yoktur.','Bu sorunun ayrıntılı cevabı yoktur.'),(647,'tr669','<p style=\"; tab-stops: right 14.2pt\">\r\n	<span style=\"; FONT-SIZE: 10pt\">İmam Ali&rsquo;nin her hangi bir girişimde bulunmamasını birka&ccedil; cihetten a&ccedil;ıklayabiliriz:</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p style=\"tab-stops: right 14.2pt; \">\r\n	<span><span>1-<span style=\"FONT: 7pt\">&nbsp;&nbsp; </span></span></span><span style=\"; FONT-SIZE: 10pt\">Vazifeyi yerine getirmenin &ouml;l&ccedil;&uuml;s&uuml; ve miyarı olağan ilimdir. İmam Allah&rsquo;ın emirlerine itaat etme bağlamında batını ilmine (gaybi ilmine) amel etmiyor. Avamın diğer fertlerinin amel ettiği gibi amel ediyor. Eğer imam sahip olduğu gaybi ilmine amel etmiş olsaydı artık o biz insanlar i&ccedil;in &ouml;rnek olmaz olurdu. Zira insan bireyler bu ilme sahip değildirler.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p style=\"tab-stops: right 14.2pt; \">\r\n	<span><span>2-<span style=\"FONT: 7pt\">&nbsp;&nbsp; </span></span></span><span style=\"; FONT-SIZE: 10pt\">Bu &acirc;lemin sistemi imtihan ve sınama sistemidir. Gaybi ilmiyle amel etmesi ve ondan yararlanması ise sınama ve imtihan ortamını yok eder; Zira bu diğer normal ve olağan işlerin devamına engeldir. Başka bir beyanla imam Ali diğer insanlar gibi kendi canını korumakla g&ouml;revli ve y&uuml;k&uuml;ml&uuml; olduğu doğrudur. Ama bu vazife ve y&uuml;k&uuml;ml&uuml;l&uuml;k olağan bilgi &ccedil;er&ccedil;evesiyle sınırlı ve onun sahip olduğu gaybi ilmini kapsamıyor. İkinci olarak bu eylemin (imam Ali&rsquo;nin şehit oluşu) diğer tarafı ibin M&uuml;lcemdir. O da imtihana tabi tutulmaktadır. İmamın sahip olduğu o gaybi ilmi ibni M&uuml;lcemin sahip olduğu se&ccedil;eme &ouml;zg&uuml;rl&uuml;ğ&uuml;ne ve &ouml;zg&uuml;r iradesine engel olmamalıdır. İmam Ali eğer sahip olduğu gaybi ilmiyle amel etmiş olsa idi ibni M&uuml;lcemin sahip olduğu &ouml;zg&uuml;r iradesi yok olacak ve onun imtihana tabi tutulması ve sınanması i&ccedil;in var olan ortam baki kalmayacaktır.</span></p>\r\n','<p>\r\n	İmam Ali Allaha itaat etme bağlamında sahip olduğu gaybi (imamete has ve gaybi) ilmine amel etmiyor. İnsanların diğer fertleri gibi olağan bir şekilde davranıyor. Şer&rsquo;in t&uuml;m h&uuml;k&uuml;mleri bağlamında diğer normal ve olağan insanların fertleri gibidir. Zira Allah u Te&acirc;l&acirc; t&uuml;m d&uuml;sturlarını herkesten aynı şekilde istemiştir. Bu esasa binaendir ki Peygamber (s.a.a.) sahip olduğu batını ilmiyle amel etmiyordu. İnsanlar arasında h&uuml;k&uuml;m ederken olağan ilmiyle amel ediyordu. Ş&ouml;yle buyurmaktadır:</p>\r\n\r\n<p>\r\n	&ldquo;Ben sizin aranızda şahitler ve yemin esasınca h&uuml;k&uuml;m ederim. İ&ccedil;inizde bazıları daha uyanıktır. Dolayısıyla eğer başka birsinin menfaatine kardeşinizin malından alıp ona verirsem bilmelidir ki o mal onun i&ccedil;in ateşin bir par&ccedil;asıdır&rdquo;.[1]&nbsp;&nbsp; Maksat şudur; kim kendi iddiası i&ccedil;in şahit getirirse veya yemin ederse ben onun menfaatine h&uuml;k&uuml;m ederim. İster doğru s&ouml;ylesin ister yalan. Ama eğer yalandan bir şey s&ouml;ylerse (bilmelidir ki bu mal onun i&ccedil;in) ateşin bir par&ccedil;asıdır.</p>\r\n\r\n<p>\r\n	Buna binaen her ne kadar Hz. Ali (a.s.) şehit olacağı zenini ve nasıllığı hakkında gaybi ilmine sahip idi ise de ama bu konuda zahir ile m&uuml;kellef idi. Gaybi ilmine amel etme yetkisine sahip değildi. Zira imam Ali İslam camia i&ccedil;in bir &ouml;rnek idi. Herkesini ihtiyarında olan olağan ve genel yollarla kendi vazifesine amel etmelidir. Normal ve olağan şartları g&ouml;ze almalıdır. Onlara g&ouml;re davranışlarını d&uuml;zenlemelidir. Eğer imam gaybi ilmine amel etmiş olsaydı artık insanlar ve hi&ccedil; kimse i&ccedil;in &ouml;rnek olamazdı. Zira insanlar bu bilgiye sahip değildirler. Diğer taraftan eğer imamlar (a.s.) sahip oldukları gaybi bilgilerine amel etmiş olsaydılar toplum i&ccedil;inde d&uuml;zen alt &uuml;st olacaktı. Buna binaen Onlar (a.s.) genellikle ve &ccedil;oğu zamanlarda olağan bilgileriyle amel ederlerdi. &Ccedil;ok istisnai yerler hari&ccedil; sahip oldukları gaybi bilgilerine amel etmezlerdi.</p>\r\n\r\n<p>\r\n	Bunun yanı sıra bu alemin d&uuml;zen ve nizami imtihan ve sınama d&uuml;zeni ve nizamıdır. Kur&rsquo;anı kerim bu bağlamda ş&ouml;yle buyurmaktadır: &ldquo;İnsanlar, &ldquo;İnandık&rdquo; demekle imtihan edilmeden bırakılacaklarını mı zannederler&rdquo;.[2] Başka bir ayette ş&ouml;yle buyurmaktadır: &ldquo;O, hanginizin daha g&uuml;zel amel yapacağını sınamak i&ccedil;in &ouml;l&uuml;m&uuml; ve hayatı yaratandır. O, mutlak g&uuml;&ccedil; sahibidir, &ccedil;ok bağışlayandır&rdquo;.[3] İmtihan ve sınmanın gereksinimi iyiliği ve k&ouml;t&uuml;l&uuml;ğ&uuml; se&ccedil;eme bağlamında ihtiyar ve &ouml;zg&uuml;r iradeye sahip olmak ve işlerin olağan ve normal bir şekilde akması ve diğer &acirc;lemde de onların neticesine ulaşmaktır. Ama gaybi bilgiye amel edilmesi ve ondan yararlanması sınama ve imtihan ortamını yok eder. Zira işlerin normal bir şekilde devam edilmesine engeldir.</p>\r\n\r\n<p>\r\n	1-&nbsp;&nbsp; İmam Ali de insanların diğer fertleri gibi kendi canını korumakla m&uuml;kellef olduğu doğrudur. Ama ilkin bu vazife normal ve olağan bilgi &ccedil;er&ccedil;evesiyle sınırlıdır. Gaybi bilgi &ccedil;er&ccedil;evesini kapsamıyor. İkinci olarak bu eylemin (imam Ali&rsquo;nin şehit oluşu) diğer tarafı ibin M&uuml;lcemdir. O da imtihana tabi tutulmaktadır. İmam sahip olduğu gaybi bilgisine amel etmesi onu sahip olduğu &ouml;zg&uuml;r iradesinden ve se&ccedil;me yetisinden alı koymamalıdır. İmam Ali eğer sahip olduğu kendi gaybi bilgisiyle amel etmiş olsaydı ibni M&uuml;lcemin sahip olduğu o &ouml;zg&uuml;r iradesi yok olacak ve onun imtihana tabi tutulması ve sınanması i&ccedil;in var olan ortam baki kalmayacaktır. Bu ise ilahi s&uuml;nnete (s&uuml;nnet&uuml;llaha) terstir. Oysaki kullarını imtihan etme s&uuml;nneti olmak &uuml;zere diğer ilahi s&uuml;nnetler değişmez ve değişimi kabul etmez. Allah u Te&acirc;l&acirc; ilahi s&uuml;nnetler hakkında ş&ouml;yle buyuruyor: &ldquo;Sen Allah&rsquo;ın kanununda hi&ccedil;bir değişiklik bulamazsın. Sen, Allah&rsquo;ın kanununda hi&ccedil;bir sapma bulamazsın&rdquo;[4]. Buna binaen gaybi bilgiye amel etmek ilahi s&uuml;nnetinin (imtihan ve sınama) değişmesine neden olduğu i&ccedil;in imam ona amel etmemelidir. &nbsp;<br />\r\n	------------</p>\r\n\r\n<p>\r\n	[1] &ldquo;el-kafi&rdquo;, c. 7, 414. Bap; &ldquo;babu ennel kadae bilbeyyinat veleyman, hadis no: 1.</p>\r\n\r\n<p>\r\n	[2] &ldquo;E hasiben nas&uuml; ey y&uuml;traku ey yekulu amenna ve h&uuml;m la y&uuml;ftenun&rdquo; (Ankebut,2).</p>\r\n\r\n<p>\r\n	[3] Elleziy halekalmevte velhayate liyebluvekum eyyukum ahsenu &#39;amelen ve huvel&#39;aziyzulğafuru.</p>\r\n\r\n<p>\r\n	[4] &ldquo;fe len tecide li s&uuml;nnetillahi tebdila ve len tecide li s&uuml;nnetillahi tahvila&rdquo; (fatır, 43).</p>\r\n','İmam Ali&rsquo;nin her hangi bir girişimde bulunmamasını birka&ccedil; cihetten a&ccedil;ıklayabiliriz:\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	1-&nbsp;&nbsp; Vazifeyi yerine getirmenin &ouml;l&ccedil;&uuml;s&uuml; ve miyarı olağan ilimdir. İmam Allah&rsquo;ın emirlerine itaat etme bağlamında batını ilmine (gaybi ilmine) amel etmiyor. Avamın diğer fertlerinin amel ettiği gibi amel ediyor. Eğer imam sahip olduğu gaybi ilmine amel etmiş olsaydı artık o biz insanlar i&ccedil;in &ouml;rnek olmaz olurdu. Zira insan bireyler bu ilme sahip değildirler.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	2-&nbsp;&nbsp; Bu &acirc;lemin sistemi imtihan ve sınama sistemidir. Gaybi ilmiyle amel etmesi ve ondan yararlanması ise sınama ve imtihan ortamını yok eder; Zira bu diğer normal ve olağan işlerin devamına engeldir. Başka bir beyanla imam Ali diğer insanlar gibi kendi canını korumakla g&ouml;revli ve y&uuml;k&uuml;ml&uuml; olduğu doğrudur. Ama bu vazife ve y&uuml;k&uuml;ml&uuml;l&uuml;k olağan bilgi &ccedil;er&ccedil;evesiyle sınırlı ve onun sahip olduğu gaybi ilmini kapsamıyor. İkinci olarak bu eylemin (imam Ali&rsquo;nin şehit oluşu) diğer tarafı ibin M&uuml;lcemdir. O da imtihana tabi tutulmaktadır. İmamın sahip olduğu o gaybi ilmi ibni M&uuml;lcemin sahip olduğu se&ccedil;eme &ouml;zg&uuml;rl&uuml;ğ&uuml;ne ve &ouml;zg&uuml;r iradesine engel olmamalıdır. İmam Ali eğer sahip olduğu gaybi ilmiyle amel etmiş olsa idi ibni M&uuml;lcemin sahip olduğu &ouml;zg&uuml;r iradesi yok olacak ve onun imtihana tabi tutulması ve sınanması i&ccedil;in var olan ortam baki kalmayacaktır.','İmam Ali Allaha itaat etme bağlamında sahip olduğu gaybi (imamete has ve gaybi) ilmine amel etmiyor. İnsanların diğer fertleri gibi olağan bir şekilde davranıyor. Şer&rsquo;in t&uuml;m h&uuml;k&uuml;mleri bağlamında diğer normal ve olağan insanların fertleri gibidir. Zira Allah u Te&acirc;l&acirc; t&uuml;m d&uuml;sturlarını herkesten aynı şekilde istemiştir. Bu esasa binaendir ki Peygamber (s.a.a.) sahip olduğu batını ilmiyle amel etmiyordu. İnsanlar arasında h&uuml;k&uuml;m ederken olağan ilmiyle amel ediyordu. Ş&ouml;yle buyurmaktadır:\r\n\r\n\r\n	&ldquo;Ben sizin aranızda şahitler ve yemin esasınca h&uuml;k&uuml;m ederim. İ&ccedil;inizde bazıları daha uyanıktır. Dolayısıyla eğer başka birsinin menfaatine kardeşinizin malından alıp ona verirsem bilmelidir ki o mal onun i&ccedil;in ateşin bir par&ccedil;asıdır&rdquo;.[1]&nbsp;&nbsp; Maksat şudur; kim kendi iddiası i&ccedil;in şahit getirirse veya yemin ederse ben onun menfaatine h&uuml;k&uuml;m ederim. İster doğru s&ouml;ylesin ister yalan. Ama eğer yalandan bir şey s&ouml;ylerse (bilmelidir ki bu mal onun i&ccedil;in) ateşin bir par&ccedil;asıdır.\r\n\r\n\r\n	Buna binaen her ne kadar Hz. Ali (a.s.) şehit olacağı zenini ve nasıllığı hakkında gaybi ilmine sahip idi ise de ama bu konuda zahir ile m&uuml;kellef idi. Gaybi ilmine amel etme yetkisine sahip değildi. Zira imam Ali İslam camia i&ccedil;in bir &ouml;rnek idi. Herkesini ihtiyarında olan olağan ve genel yollarla kendi vazifesine amel etmelidir. Normal ve olağan şartları g&ouml;ze almalıdır. Onlara g&ouml;re davranışlarını d&uuml;zenlemelidir. Eğer imam gaybi ilmine amel etmiş olsaydı artık insanlar ve hi&ccedil; kimse i&ccedil;in &ouml;rnek olamazdı. Zira insanlar bu bilgiye sahip değildirler. Diğer taraftan eğer imamlar (a.s.) sahip oldukları gaybi bilgilerine amel etmiş olsaydılar toplum i&ccedil;inde d&uuml;zen alt &uuml;st olacaktı. Buna binaen Onlar (a.s.) genellikle ve &ccedil;oğu zamanlarda olağan bilgileriyle amel ederlerdi. &Ccedil;ok istisnai yerler hari&ccedil; sahip oldukları gaybi bilgilerine amel etmezlerdi.\r\n\r\n\r\n	Bunun yanı sıra bu alemin d&uuml;zen ve nizami imtihan ve sınama d&uuml;zeni ve nizamıdır. Kur&rsquo;anı kerim bu bağlamda ş&ouml;yle buyurmaktadır: &ldquo;İnsanlar, &ldquo;İnandık&rdquo; demekle imtihan edilmeden bırakılacaklarını mı zannederler&rdquo;.[2] Başka bir ayette ş&ouml;yle buyurmaktadır: &ldquo;O, hanginizin daha g&uuml;zel amel yapacağını sınamak i&ccedil;in &ouml;l&uuml;m&uuml; ve hayatı yaratandır. O, mutlak g&uuml;&ccedil; sahibidir, &ccedil;ok bağışlayandır&rdquo;.[3] İmtihan ve sınmanın gereksinimi iyiliği ve k&ouml;t&uuml;l&uuml;ğ&uuml; se&ccedil;eme bağlamında ihtiyar ve &ouml;zg&uuml;r iradeye sahip olmak ve işlerin olağan ve normal bir şekilde akması ve diğer &acirc;lemde de onların neticesine ulaşmaktır. Ama gaybi bilgiye amel edilmesi ve ondan yararlanması sınama ve imtihan ortamını yok eder. Zira işlerin normal bir şekilde devam edilmesine engeldir.\r\n\r\n\r\n	1-&nbsp;&nbsp; İmam Ali de insanların diğer fertleri gibi kendi canını korumakla m&uuml;kellef olduğu doğrudur. Ama ilkin bu vazife normal ve olağan bilgi &ccedil;er&ccedil;evesiyle sınırlıdır. Gaybi bilgi &ccedil;er&ccedil;evesini kapsamıyor. İkinci olarak bu eylemin (imam Ali&rsquo;nin şehit oluşu) diğer tarafı ibin M&uuml;lcemdir. O da imtihana tabi tutulmaktadır. İmam sahip olduğu gaybi bilgisine amel etmesi onu sahip olduğu &ouml;zg&uuml;r iradesinden ve se&ccedil;me yetisinden alı koymamalıdır. İmam Ali eğer sahip olduğu kendi gaybi bilgisiyle amel etmiş olsaydı ibni M&uuml;lcemin sahip olduğu o &ouml;zg&uuml;r iradesi yok olacak ve onun imtihana tabi tutulması ve sınanması i&ccedil;in var olan ortam baki kalmayacaktır. Bu ise ilahi s&uuml;nnete (s&uuml;nnet&uuml;llaha) terstir. Oysaki kullarını imtihan etme s&uuml;nneti olmak &uuml;zere diğer ilahi s&uuml;nnetler değişmez ve değişimi kabul etmez. Allah u Te&acirc;l&acirc; ilahi s&uuml;nnetler hakkında ş&ouml;yle buyuruyor: &ldquo;Sen Allah&rsquo;ın kanununda hi&ccedil;bir değişiklik bulamazsın. Sen, Allah&rsquo;ın kanununda hi&ccedil;bir sapma bulamazsın&rdquo;[4]. Buna binaen gaybi bilgiye amel etmek ilahi s&uuml;nnetinin (imtihan ve sınama) değişmesine neden olduğu i&ccedil;in imam ona amel etmemelidir. &nbsp;\r\n	------------\r\n\r\n\r\n	[1] &ldquo;el-kafi&rdquo;, c. 7, 414. Bap; &ldquo;babu ennel kadae bilbeyyinat veleyman, hadis no: 1.\r\n\r\n\r\n	[2] &ldquo;E hasiben nas&uuml; ey y&uuml;traku ey yekulu amenna ve h&uuml;m la y&uuml;ftenun&rdquo; (Ankebut,2).\r\n\r\n\r\n	[3] Elleziy halekalmevte velhayate liyebluvekum eyyukum ahsenu &#39;amelen ve huvel&#39;aziyzulğafuru.\r\n\r\n\r\n	[4] &ldquo;fe len tecide li s&uuml;nnetillahi tebdila ve len tecide li s&uuml;nnetillahi tahvila&rdquo; (fatır, 43).'),(648,'tr668','<p style=\"; tab-stops: right 14.2pt left 21.3pt\">\r\n	<span style=\"; FONT-SIZE: 10pt\">Bazı rivayetlere g&ouml;re bir&ccedil;ok insanın batını ve i&ccedil; d&uuml;nyaları insan değildir. İnsanların işlemiş oldukları bazı eylemleri onların i&ccedil; d&uuml;nyasını değiştiriyor ve hayvanlar şekline sokar. İ&ccedil;ki i&ccedil;mek bu eylemlerden bir tanesidir. İ&ccedil;ki insanın i&ccedil; ve ruh &acirc;lemini k&ouml;pek şekline soka bilir. Soruda da işaret edildiği gibi İmam H&uuml;seyin (a.s.) onun i&ccedil; d&uuml;nyasını değiştirmemişti belki onun kendi eylemleri onun i&ccedil; d&uuml;nyasını değiştirmişti. İmam (a.s.) ise onun ger&ccedil;ek suretini yani i&ccedil; d&uuml;nyasını g&ouml;sterdi. Eğer onun hakkında o r&uuml;ya g&ouml;r&uuml;nmemiş olsaydı o t&ouml;vbe etmezdi. T&ouml;vbe ettikten sonra artık onun i&ccedil; &acirc;lemi tamamen insan oldu.</span></p>\r\n','<p>\r\n	Kur&rsquo;anı kerimde ş&ouml;yle okumaktayız: &ldquo;Ve izelvuhuşu Huşiret = Yaban hayatı yaşayan (vahşiler) haşir olundukları vakit&rdquo;[1] M&uuml;fessirler bu ayetin tefsirinde iki tefsir beyan etmişlerdir: Birincisi vahşi hayvanlar kısas almak ve insanların işlemiş oldukları eylemlere şahitlik yapmak i&ccedil;in haşir olundukları vakit, ikincisi: insanlar hayvanlar şeklinde haşir olundukları vakit[2] şeklinde tefsir etmişlerdir.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Yine kuranı kerim şeyle buyurmaktadır: &ldquo;Felemma atev amma n&uuml;hu anh&uuml; kulna leh&uuml;m kunu kiradetem hasiin= onlar yasakladıklarımız şeyleri yerine getirdikleri vakit onlara &ldquo;aşağılık maymunlar olun&rdquo; dedik&rdquo;.[3] Bu ayeti kemreye g&ouml;re İsrail oğullarının bir kısmı Allah&rsquo;ın cumartesi g&uuml;n&uuml;nde balık avlanmalarını yasaklamıştı ki onlardan bir kısmı bu yasaklığa uymadılar, dolayısıyla Allah u Te&acirc;l&acirc; onları Maymuna tebdil etti.</p>\r\n\r\n<p>\r\n	Bu ayete g&ouml;re insanın bazı eylemleri onun zahirinin ya batınının insan şeklinden &ccedil;ıkıp hayvan şekline girmesine neden oluverirler.</p>\r\n\r\n<p>\r\n	İnsanın batınının değişeceği hakkında bir&ccedil;ok rivayetler vardır. Burada bir ka&ccedil;ına işaret edeceğiz:</p>\r\n\r\n<p>\r\n	1-&nbsp;&nbsp;&nbsp; Ebu Besir İmam Bakıra (a.s.) hacılar ne kadar &ccedil;oktur, onların ses &ccedil;ığlıkları her tarafı sarmış dedi. İmam buyurdu: Ses &ccedil;ığlıkları &ccedil;oktur ama hacı olan kimseler ne kadar azdır. S&ouml;z&uuml;m&uuml;n doğru olduğunu kendi g&ouml;zlerinle g&ouml;rmek istiyor musun? Bu esnada m&uuml;barek ellerini g&ouml;zlerimin &uuml;zerinden &ccedil;ekti ve bir dua okuyarak ş&ouml;yle buyurdu: şimdi hacılara bak! (Ebu Besir diyor): O esnada baktım insanların ekseriyetini maymun ve domuz şeklinde g&ouml;rd&uuml;m. M&uuml;min ise onların i&ccedil;in zifiri gecenin ortasında parlayan yıldızlar şeklinde uzaktan g&ouml;r&uuml;l&uuml;yordu.[4]</p>\r\n\r\n<p>\r\n	2-&nbsp;&nbsp;&nbsp; Ashaplarımızdan bir kısmı Sehl b. Ziyaddan, Sehl b. Ziyad ibni Ebi Necrandan, Ziyad ibni Ebi Necran da M&uuml;sennel-i Hayattan, M&uuml;sennel-i Hayatta Kamil &ndash; Tammar&rsquo;dan naklederek ş&ouml;yle diyor: Aba Caferden (a.s.) işittim ş&ouml;yle buyurdu: &ldquo;M&uuml;m&uuml;nler hari&ccedil; insanların t&uuml;m&uuml; hayvandırlar bu c&uuml;mleyi &uuml;&ccedil; defa tekrarladı, M&uuml;min ise yabancıdır. Bunu da &uuml;&ccedil; defa tekrarladı&rdquo;.[5]</p>\r\n\r\n<p>\r\n	3-&nbsp;&nbsp;&nbsp; Hz. Muhammed (s.a.a.) ş&ouml;yle buyurdu: &ldquo;&Uuml;mmetim i&ccedil;inde hasf ile kazf zahir olacak (ger&ccedil;ekleşecektir). Yani yerin dibine g&ouml;m&uuml;lme ve g&ouml;ky&uuml;z&uuml;nden belalar nazil olacaktır. (G&uuml;n&uuml;m&uuml;zde normal duruma gelmiş olan bombardımanlar gibi). Bu musibetler ne zaman ger&ccedil;ekleşecek? Diye soruluyor. Dedi: Lehv ve lehiv aletlerinden yararlanması, sanat&ccedil;ı kadınlar ve sarhoş edecek i&ccedil;kiler aleni olduğunda. Allaha yemin ederim &uuml;mmetimden bazı kimseler isyan, itaatsizlikten ve oyun oynadıklarında &ouml;t&uuml;r&uuml; maymun ve domuz şekline girecek haliyle sabah ve akşamlanıyorlar. Haramı helal bildikleri, sanat&ccedil;ı kadınları kendileri i&ccedil;in yetiştirdiği, i&ccedil;ki i&ccedil;tikleri, faiz aldıkları ve ipek elbiseler giydikleri i&ccedil;in bu ger&ccedil;ekleşecektir.[6]</p>\r\n\r\n<p>\r\n	Bu rivayette bazı amellerin insanın batınını değiştireceğini ispatlıyor. Buna binaen buraya kadar ayetler ve rivayetlerce bazı insanların i&ccedil; d&uuml;nyaları işleyecekleri g&uuml;nah nedeniyle hayvana tebdil olacağı a&ccedil;ıklanmış oldu.</p>\r\n\r\n<p>\r\n	Ama hakkında soru sorulan kişinin r&uuml;ya &acirc;leminde g&ouml;sterilmiş olması bağlamında şunu s&ouml;yleriz: Bu kişi devamlı i&ccedil;ki i&ccedil;erdi ama muharrem ayında imam H&uuml;seyin hatırası ve onun ihtiramını korumak i&ccedil;in i&ccedil;kiyi terk ediyor ve i&ccedil;miyor. Devamlı i&ccedil;ki i&ccedil;mek de insanın i&ccedil; &acirc;lemini değiştiriyor. Bu insanın işlemiş olduğu amelin etkisidir.</p>\r\n\r\n<p>\r\n	Buna binaen İmam H&uuml;seyin (a.s.) onun i&ccedil;ini değiştirmedi, belki o kendi işlemiş olduğu ameliyle i&ccedil; &acirc;lemini şekillendirdi.</p>\r\n\r\n<p>\r\n	Ama imam H&uuml;seyin (a.s.) insanın değerli ve &uuml;st&uuml;n olduğu halde neden onun bu su&ccedil;undan perdeyi kenara itti ve onun i&ccedil; &acirc;lemini a&ccedil;ığa &ccedil;ıkardı? Sorusunun cevabında şunu demek lazım: İmam bu emel ile şunu tefhim ettirmek istemiştir ki kendin işlemiş olduğun amellerinden &ouml;t&uuml;r&uuml; i&ccedil; &acirc;lemini şekillendirdiğin halde ama biz senin işlemiş olduğun ameli bile boşa &ccedil;ıkarmayacağız. İmama sığınan b&ouml;yleli bir kimsenin bile yanlış yaptığından dolayı kimsenin ona ihanet etmesine m&uuml;saade etmeyeceğiz. İşte bu imamların kerim ve y&uuml;ce olduklarını g&ouml;stermektedir. İkinci olarak eğer imam onun bu sahneyi g&ouml;stermemiş olsaydı o değişmeyecekti. &Uuml;&ccedil;&uuml;nc&uuml; olarak imam onun geleceğinin ne olacağını ve nasıl bir cevher olduğunu biliyordu. Bunun i&ccedil;in işlemiş olduğu bu işiyle onu tutması gereken yola sevk etti. T&ouml;vbeden sonra hi&ccedil;bir azarlama yoktur. İslam peygamberi buyurduğu gibi: &ldquo;G&uuml;nahtan t&ouml;vbe eden bir kimse g&uuml;nahı olmayan bir kimse gibidir&rdquo;.[7]&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	Ama neden onu k&ouml;pek şeklinde kabul etti sorusuna gelince şunu s&ouml;ylemek lazım: O k&ouml;pek şeklinde idi. İmam da onu kabul etti. Elbette muharrem ayında i&ccedil;ini şarap i&ccedil;mekten alı koymuş ve başkalarını da bu amelden nehiy ediyordu. B&ouml;yleli birisini k&ouml;pek olarak hareminin bek&ccedil;iliğini yapmasını kabul ediyor. O muharremin saygısını korudu. O bu ameliyle Hz. H&uuml;seyin&rsquo;e karşı olan vefak&acirc;rlığını g&ouml;sterdi. Ama t&ouml;vbe ettikten sonra onun i&ccedil; d&uuml;nyası artık k&ouml;pek değil, belki en g&uuml;zel insani şeklini aldı. Allah u Te&acirc;l&acirc; bizi de o hazretin ger&ccedil;ek muhipleri olarak haşir etsin.</p>\r\n\r\n<p>\r\n	-----------------<br />\r\n	[1] Tekvir 5.</p>\r\n\r\n<p>\r\n	[2] Nahcivani, Nimetullah b. Mahmut, &ldquo;El-Fevatihu&rsquo;l - İlahiye Ve El &ndash; Mefatihu&rsquo;l - Gaybiye&rdquo;, Daru Rukabi Lin-Neşr, c. 2, s. 487.</p>\r\n\r\n<p>\r\n	[3] Araf, 166</p>\r\n\r\n<p>\r\n	[4] &ldquo;biharul envar&rdquo;, M&uuml;essesetul-vefa&rdquo;, 1404, Beyrut, c. 27, s. 30.</p>\r\n\r\n<p>\r\n	[5] &ldquo;elkafi&rdquo;, c. 2, s. 242, (bab: fi kılletil adedil m&uuml;minin).</p>\r\n\r\n<p>\r\n	[6] &ldquo;mevaizu imaman (a.s.)&rdquo;, terc&uuml;me edilmiş biharın yedinci cildi, 24. B&ouml;l&uuml;m&uuml; imam Sadıkın &ouml;ğ&uuml;tleri, intş. s. 248.</p>\r\n\r\n<p>\r\n	[7] &ldquo;vesailu-şia&rdquo;, m&uuml;esesei alul beyt, 1409, c. 16, s. 75.</p>\r\n','Bazı rivayetlere g&ouml;re bir&ccedil;ok insanın batını ve i&ccedil; d&uuml;nyaları insan değildir. İnsanların işlemiş oldukları bazı eylemleri onların i&ccedil; d&uuml;nyasını değiştiriyor ve hayvanlar şekline sokar. İ&ccedil;ki i&ccedil;mek bu eylemlerden bir tanesidir. İ&ccedil;ki insanın i&ccedil; ve ruh &acirc;lemini k&ouml;pek şekline soka bilir. Soruda da işaret edildiği gibi İmam H&uuml;seyin (a.s.) onun i&ccedil; d&uuml;nyasını değiştirmemişti belki onun kendi eylemleri onun i&ccedil; d&uuml;nyasını değiştirmişti. İmam (a.s.) ise onun ger&ccedil;ek suretini yani i&ccedil; d&uuml;nyasını g&ouml;sterdi. Eğer onun hakkında o r&uuml;ya g&ouml;r&uuml;nmemiş olsaydı o t&ouml;vbe etmezdi. T&ouml;vbe ettikten sonra artık onun i&ccedil; &acirc;lemi tamamen insan oldu.','Kur&rsquo;anı kerimde ş&ouml;yle okumaktayız: &ldquo;Ve izelvuhuşu Huşiret = Yaban hayatı yaşayan (vahşiler) haşir olundukları vakit&rdquo;[1] M&uuml;fessirler bu ayetin tefsirinde iki tefsir beyan etmişlerdir: Birincisi vahşi hayvanlar kısas almak ve insanların işlemiş oldukları eylemlere şahitlik yapmak i&ccedil;in haşir olundukları vakit, ikincisi: insanlar hayvanlar şeklinde haşir olundukları vakit[2] şeklinde tefsir etmişlerdir.&nbsp; &nbsp;\r\n\r\n\r\n	Yine kuranı kerim şeyle buyurmaktadır: &ldquo;Felemma atev amma n&uuml;hu anh&uuml; kulna leh&uuml;m kunu kiradetem hasiin= onlar yasakladıklarımız şeyleri yerine getirdikleri vakit onlara &ldquo;aşağılık maymunlar olun&rdquo; dedik&rdquo;.[3] Bu ayeti kemreye g&ouml;re İsrail oğullarının bir kısmı Allah&rsquo;ın cumartesi g&uuml;n&uuml;nde balık avlanmalarını yasaklamıştı ki onlardan bir kısmı bu yasaklığa uymadılar, dolayısıyla Allah u Te&acirc;l&acirc; onları Maymuna tebdil etti.\r\n\r\n\r\n	Bu ayete g&ouml;re insanın bazı eylemleri onun zahirinin ya batınının insan şeklinden &ccedil;ıkıp hayvan şekline girmesine neden oluverirler.\r\n\r\n\r\n	İnsanın batınının değişeceği hakkında bir&ccedil;ok rivayetler vardır. Burada bir ka&ccedil;ına işaret edeceğiz:\r\n\r\n\r\n	1-&nbsp;&nbsp;&nbsp; Ebu Besir İmam Bakıra (a.s.) hacılar ne kadar &ccedil;oktur, onların ses &ccedil;ığlıkları her tarafı sarmış dedi. İmam buyurdu: Ses &ccedil;ığlıkları &ccedil;oktur ama hacı olan kimseler ne kadar azdır. S&ouml;z&uuml;m&uuml;n doğru olduğunu kendi g&ouml;zlerinle g&ouml;rmek istiyor musun? Bu esnada m&uuml;barek ellerini g&ouml;zlerimin &uuml;zerinden &ccedil;ekti ve bir dua okuyarak ş&ouml;yle buyurdu: şimdi hacılara bak! (Ebu Besir diyor): O esnada baktım insanların ekseriyetini maymun ve domuz şeklinde g&ouml;rd&uuml;m. M&uuml;min ise onların i&ccedil;in zifiri gecenin ortasında parlayan yıldızlar şeklinde uzaktan g&ouml;r&uuml;l&uuml;yordu.[4]\r\n\r\n\r\n	2-&nbsp;&nbsp;&nbsp; Ashaplarımızdan bir kısmı Sehl b. Ziyaddan, Sehl b. Ziyad ibni Ebi Necrandan, Ziyad ibni Ebi Necran da M&uuml;sennel-i Hayattan, M&uuml;sennel-i Hayatta Kamil &ndash; Tammar&rsquo;dan naklederek ş&ouml;yle diyor: Aba Caferden (a.s.) işittim ş&ouml;yle buyurdu: &ldquo;M&uuml;m&uuml;nler hari&ccedil; insanların t&uuml;m&uuml; hayvandırlar bu c&uuml;mleyi &uuml;&ccedil; defa tekrarladı, M&uuml;min ise yabancıdır. Bunu da &uuml;&ccedil; defa tekrarladı&rdquo;.[5]\r\n\r\n\r\n	3-&nbsp;&nbsp;&nbsp; Hz. Muhammed (s.a.a.) ş&ouml;yle buyurdu: &ldquo;&Uuml;mmetim i&ccedil;inde hasf ile kazf zahir olacak (ger&ccedil;ekleşecektir). Yani yerin dibine g&ouml;m&uuml;lme ve g&ouml;ky&uuml;z&uuml;nden belalar nazil olacaktır. (G&uuml;n&uuml;m&uuml;zde normal duruma gelmiş olan bombardımanlar gibi). Bu musibetler ne zaman ger&ccedil;ekleşecek? Diye soruluyor. Dedi: Lehv ve lehiv aletlerinden yararlanması, sanat&ccedil;ı kadınlar ve sarhoş edecek i&ccedil;kiler aleni olduğunda. Allaha yemin ederim &uuml;mmetimden bazı kimseler isyan, itaatsizlikten ve oyun oynadıklarında &ouml;t&uuml;r&uuml; maymun ve domuz şekline girecek haliyle sabah ve akşamlanıyorlar. Haramı helal bildikleri, sanat&ccedil;ı kadınları kendileri i&ccedil;in yetiştirdiği, i&ccedil;ki i&ccedil;tikleri, faiz aldıkları ve ipek elbiseler giydikleri i&ccedil;in bu ger&ccedil;ekleşecektir.[6]\r\n\r\n\r\n	Bu rivayette bazı amellerin insanın batınını değiştireceğini ispatlıyor. Buna binaen buraya kadar ayetler ve rivayetlerce bazı insanların i&ccedil; d&uuml;nyaları işleyecekleri g&uuml;nah nedeniyle hayvana tebdil olacağı a&ccedil;ıklanmış oldu.\r\n\r\n\r\n	Ama hakkında soru sorulan kişinin r&uuml;ya &acirc;leminde g&ouml;sterilmiş olması bağlamında şunu s&ouml;yleriz: Bu kişi devamlı i&ccedil;ki i&ccedil;erdi ama muharrem ayında imam H&uuml;seyin hatırası ve onun ihtiramını korumak i&ccedil;in i&ccedil;kiyi terk ediyor ve i&ccedil;miyor. Devamlı i&ccedil;ki i&ccedil;mek de insanın i&ccedil; &acirc;lemini değiştiriyor. Bu insanın işlemiş olduğu amelin etkisidir.\r\n\r\n\r\n	Buna binaen İmam H&uuml;seyin (a.s.) onun i&ccedil;ini değiştirmedi, belki o kendi işlemiş olduğu ameliyle i&ccedil; &acirc;lemini şekillendirdi.\r\n\r\n\r\n	Ama imam H&uuml;seyin (a.s.) insanın değerli ve &uuml;st&uuml;n olduğu halde neden onun bu su&ccedil;undan perdeyi kenara itti ve onun i&ccedil; &acirc;lemini a&ccedil;ığa &ccedil;ıkardı? Sorusunun cevabında şunu demek lazım: İmam bu emel ile şunu tefhim ettirmek istemiştir ki kendin işlemiş olduğun amellerinden &ouml;t&uuml;r&uuml; i&ccedil; &acirc;lemini şekillendirdiğin halde ama biz senin işlemiş olduğun ameli bile boşa &ccedil;ıkarmayacağız. İmama sığınan b&ouml;yleli bir kimsenin bile yanlış yaptığından dolayı kimsenin ona ihanet etmesine m&uuml;saade etmeyeceğiz. İşte bu imamların kerim ve y&uuml;ce olduklarını g&ouml;stermektedir. İkinci olarak eğer imam onun bu sahneyi g&ouml;stermemiş olsaydı o değişmeyecekti. &Uuml;&ccedil;&uuml;nc&uuml; olarak imam onun geleceğinin ne olacağını ve nasıl bir cevher olduğunu biliyordu. Bunun i&ccedil;in işlemiş olduğu bu işiyle onu tutması gereken yola sevk etti. T&ouml;vbeden sonra hi&ccedil;bir azarlama yoktur. İslam peygamberi buyurduğu gibi: &ldquo;G&uuml;nahtan t&ouml;vbe eden bir kimse g&uuml;nahı olmayan bir kimse gibidir&rdquo;.[7]&nbsp; &nbsp;\r\n\r\n\r\n	Ama neden onu k&ouml;pek şeklinde kabul etti sorusuna gelince şunu s&ouml;ylemek lazım: O k&ouml;pek şeklinde idi. İmam da onu kabul etti. Elbette muharrem ayında i&ccedil;ini şarap i&ccedil;mekten alı koymuş ve başkalarını da bu amelden nehiy ediyordu. B&ouml;yleli birisini k&ouml;pek olarak hareminin bek&ccedil;iliğini yapmasını kabul ediyor. O muharremin saygısını korudu. O bu ameliyle Hz. H&uuml;seyin&rsquo;e karşı olan vefak&acirc;rlığını g&ouml;sterdi. Ama t&ouml;vbe ettikten sonra onun i&ccedil; d&uuml;nyası artık k&ouml;pek değil, belki en g&uuml;zel insani şeklini aldı. Allah u Te&acirc;l&acirc; bizi de o hazretin ger&ccedil;ek muhipleri olarak haşir etsin.\r\n\r\n\r\n	-----------------\r\n	[1] Tekvir 5.\r\n\r\n\r\n	[2] Nahcivani, Nimetullah b. Mahmut, &ldquo;El-Fevatihu&rsquo;l - İlahiye Ve El &ndash; Mefatihu&rsquo;l - Gaybiye&rdquo;, Daru Rukabi Lin-Neşr, c. 2, s. 487.\r\n\r\n\r\n	[3] Araf, 166\r\n\r\n\r\n	[4] &ldquo;biharul envar&rdquo;, M&uuml;essesetul-vefa&rdquo;, 1404, Beyrut, c. 27, s. 30.\r\n\r\n\r\n	[5] &ldquo;elkafi&rdquo;, c. 2, s. 242, (bab: fi kılletil adedil m&uuml;minin).\r\n\r\n\r\n	[6] &ldquo;mevaizu imaman (a.s.)&rdquo;, terc&uuml;me edilmiş biharın yedinci cildi, 24. B&ouml;l&uuml;m&uuml; imam Sadıkın &ouml;ğ&uuml;tleri, intş. s. 248.\r\n\r\n\r\n	[7] &ldquo;vesailu-şia&rdquo;, m&uuml;esesei alul beyt, 1409, c. 16, s. 75.'),(649,'tr667','<p style=\"; tab-stops: 21.3pt\">\r\n	<span style=\"; FONT-SIZE: 10pt\">Hasan ile H&uuml;seyin (a.s.) Peygamberin (s.a.a) bu iki torunu cennetliklerin seyidi ve b&uuml;y&uuml;kleridirler. Cennette olanların hepsi gen&ccedil;tirler ama gen&ccedil;likte şehit olanların ve gen&ccedil; iken bu d&uuml;nyadan rihlet edip cennete gidenlerin gen&ccedil;liği yaşlı olarak vefat edip cennete gidenlere oranla daha fazla cilve edecek. Elbette onların bu siyadeti (ayrıcalıkları) diğer peygamberlerinin ve Allah&rsquo;ın velisi olan kimselerinin insanlara karşı sahip oldukları siyadetleriyle tazat teşkil etmiyor.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p style=\"; tab-stops: 21.3pt\">\r\n	<span style=\"; FONT-SIZE: 10pt\">Dikkat edilmelidir ki bu ikisinin cennetliklerin &uuml;zerinde olan seyitlikleri diğer imamların ve peygamberin karşı ve &uuml;zerlerinde değil, bilakis cennetliklere karşı ve onların &uuml;zerindedir.</span></p>\r\n','<p>\r\n	Peygamber (s.a.a.) ve Allahın evliyaları ki imam Hasan ile imam H&uuml;seyin (a.s.) onların belirginliklerindendir cennette olan diğer cennet ehline oranla has bir değere sahiptirler. Bu itibarla b&uuml;t&uuml;n bunları cennette olanların seyidi ve b&uuml;y&uuml;kleri olarak sayabiliriz. Allahın derg&acirc;hına yakın olanların bir kısmında bazen bazı nitelikler bulunmaktadır ki bu nitelikler onların siyadetini ve b&uuml;y&uuml;kl&uuml;klerini daha y&uuml;celtiyor olabilir.</p>\r\n\r\n<p>\r\n	Eğer hz. Zehra (s.a) i&ccedil;in cennet ehlinden olan kadınların b&uuml;y&uuml;ğ&uuml;d&uuml;r deniliyor, eğer d&ouml;rd&uuml;nc&uuml; İmama abidlerin seyidi (seyidul Abidin) lakabı veriliyor ise bu Fatime erkeklere ve imam Seccad (a.s.) da abid olmayan kimselerin seyidi değildir anlamına gelmiyor. Belki bu Hz. Zehra&rsquo;nın kadın olma niteliği ve imam Secad&rsquo;ın da (a.s.) diğer t&uuml;m toplumsal faaliyetlerden mahrum bırakıldığı d&ouml;nemde hep ibadet ve secde etmekle meşgul olduğu o durumu g&ouml;z &ouml;n&uuml;nde bulundurarak bu konum ve lakap kendilerine verilmiştir.</p>\r\n\r\n<p>\r\n	Artık bu esasa g&ouml;re şu soruyu soramayacağız: Acaba imam Seccad (a.s.) sahip olduğu bu lakaptan dolayı o yalanız b&uuml;t&uuml;n secde ve ibadet edenlere karşı seyit ve onlara oranla daha b&uuml;y&uuml;kt&uuml;r, hata dedesi Hz. Muhammet&nbsp; (s.a.a) ve m&uuml;minlerin Emiri Hz. Ali (a.s.) bile bu makamdan mahrumdurlar?</p>\r\n\r\n<p>\r\n	Hz. Hasan ve Hz. H&uuml;seyin&rsquo;in (a.s.) diğer cennet ehline karşı sahip oldukları seyit ve b&uuml;y&uuml;kl&uuml;k de bu bağlamda değerlendirilip ve tevcih edilebilinir. Zira bu değerli zat İslamın zuhur bulduğu ilk g&uuml;nlerde d&uuml;nyaya g&ouml;zlerini a&ccedil;tılar. Onların gen&ccedil;likleri İslamın gen&ccedil;liğiyle denkleşmiştir. M&uuml;sl&uuml;manlar i&ccedil;inde ne peygamber d&ouml;neminde ne ondan sonraki d&ouml;nemde gen&ccedil; ve &ccedil;ocuklardan hi&ccedil;birisi onlar kadar değerli değildir. Onların sahip oldukları takva ve kişilikleri hi&ccedil; kimseyle kıyaslanmayacak derecede y&uuml;cedir. Bundan dolayıdır ki onlar bu lakabı hak kazanmışlar. Oysaki onlar cennet ehlinin hem gen&ccedil;lerinin hem yaşlılarının seyidi ve b&uuml;y&uuml;ğ&uuml;d&uuml;rler.</p>\r\n\r\n<p>\r\n	A&ccedil;ıklandığı a&ccedil;ıklama doğrultusunda dikkatinizi aşağıdaki iki rivayete &ccedil;ekeceğiz:</p>\r\n\r\n<p>\r\n	1-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Aba Abdullah (imam Sadık (a.s)) ş&ouml;yle buyuruyor: &ldquo;H&uuml;seyin&rsquo;in kabrini ziyaret etmek i&ccedil;in acele ediniz onun hakkına cefa ve sitem etmeyin. Zira o evrenin cennetliklerinin t&uuml;m&uuml;n&uuml;n seyididir. O gen&ccedil; şehitlerin seyididir&rdquo;.[1]</p>\r\n\r\n<p>\r\n	Eğer yukarıdaki rivayette dikkat ederseniz şehitlerin seyidi lakabının -ki imam H&uuml;seyin&rsquo;in meşhur lakabı ve şehit olurken de orta yaşlı idi- yanı sıra &ldquo;gen&ccedil; şehitlerinin seyidi&rdquo; şeklinde başka bir lakabı daha vardır. Bu gen&ccedil; şehitlerinin faziletine delalet eden bir işaret olabilir ki bu imamın (imam Caferin) gen&ccedil; olarak şehit olanlara ne kadar &ouml;zel bir inayeti var olduğuna delalet ediyor.</p>\r\n\r\n<p>\r\n	2-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hz. Ali peygamberden naklen ş&ouml;yle buyuruyor: &ldquo;Allahın Resul&uuml; ş&ouml;yle buyurdu: Bana bir Melek geldi ve ş&ouml;yle dedi: Ya Muhammed!...Allah senin i&ccedil;in ş&ouml;yle buyuruyor: Ben tuba şeceresine duru, yakutu ve mercanı y&uuml;kleyip Fatima&rsquo;nın nikahina şahitlik yapan melekler ve hurul&rsquo;inlerin &uuml;zerlerine dağıtsın diye emrettim. G&ouml;ky&uuml;z&uuml;nde bulunan diğer varlıklar buna sevindiler. İkisinin arasında iki &ccedil;ocuk doğacak d&uuml;nyada seyit oldukları gibi cennette de yaşlılar ve gen&ccedil;lerin seyitleri olacaklar&hellip;Sen ise ya Muhammed ilklerin ve sonların (yani herkesinin) seyidisin&rdquo;.[2]</p>\r\n\r\n<p>\r\n	Bu rivayette hem cennettekilerin gen&ccedil;lerine hem yaşlılarına işaret edilmiştir. Ama cennete yaşlılar yoktur kaidesi esasınca sonu&ccedil; olarak şunu s&ouml;ylemek gerekir: Peygamberin iki torunu b&uuml;t&uuml;n cennetliklerin b&uuml;y&uuml;kleridir (seyitleridir)ler. Ama bu seyitlik d&uuml;nyada gen&ccedil; olarak şehit olmuş veya vefat etmiş olanlara y&ouml;neliktir. Bu a&ccedil;ıklama t&uuml;m cennet ehlinin gen&ccedil; olmalarıyla tezat teşkil etmiyor. Yaşlılardan maksatta d&uuml;nyada yaşlanmış olarak vefat edenler veya şehit olmuş olanlardır.</p>\r\n\r\n<p>\r\n	Bu bağlamda muhtemelen zihinlere gelen sorulardan bir diğeri ş&ouml;yledir: Bu rivayete dikkatle Hasan ile H&uuml;seyin (a.s.),&nbsp; peygamber ve imamlara oranla da mı seyittirler? Bu sorunun cevabını şu c&uuml;mlede &ouml;zetleyebiliriz: Her s&ouml;zde bazı istisnalar olabilir ve bu istisnanlar bazen aynı c&uuml;mlenin kendisinde bazen de daha farklı c&uuml;mlelerde zikredilebilinir bazen de &ccedil;ok a&ccedil;ık olduğundan &ouml;t&uuml;r&uuml; a&ccedil;ıklanmasına gerek duyulmuyor. Muhatap olan kimseler ise var olan karine ve şahitlere dikkat ederek onu anlamaları gerekir.</p>\r\n\r\n<p>\r\n	Buna binaen bu rivayetten &ccedil;ok a&ccedil;ık ve net bir şekilde anlaşılan şudur: Bu iki imamın seyitlikleri cennetliklere y&ouml;neliktir. Peygamber, m&uuml;minlerin emiri ve Hz. Fatime&rsquo;ye ve&hellip;(s.a.) y&ouml;nelik değildir.</p>\r\n\r\n<p>\r\n	Bu bağlamda konu hakkında olan rivayete benzer olarak nakledilmiş olan aşağıdaki rivayete dikkat ediniz:</p>\r\n\r\n<p>\r\n	Adamın birisi imam Sadıkın huzuruna varıyor ve ş&ouml;yle diyor: &ldquo;Peygamber ebu Zer Hakkında o insanların en doğrusu ve doğru s&ouml;yleyenidir&rdquo; dememiş miydi? İmam cevaben: &ldquo;Evet! demiş, Adam, O zaman peygember ve m&uuml;minlerin emiri hz. Ali nerededirler? İmam Hasan ve imam H&uuml;seyin nerdedirler? (Acaba Ebu Zer Onlardan daha doğru mudur)? Şeklinde karşılık veriyor. İmam bazı a&ccedil;ıklamalar yaptıktan sonra ş&ouml;yle buyurdu: Ehlibeyt olan bizim bu mukayeselerde yerimiz yoktur&rdquo;.[3]</p>\r\n\r\n<p>\r\n	Yani var olan karine ve şahitleri dikkate aldığımızda Ebu Zerrin Ehlibey ile değil, diğer insanlar ve umum ile mukayese edildiğini anlıyoruz. Her ne kadar rivayetin metninde b&ouml;yle bir ayrım yapılmış olmuş olmasın.<br />\r\n	------------</p>\r\n\r\n<p>\r\n	[1] Şeyhi Saduk, &ldquo;sevabul a&rsquo;amal&rdquo;, intş. Şerif Rezi, Kum, 1364, h.ş. s. 97.</p>\r\n\r\n<p>\r\n	[2] &ldquo;Sehifetu&rsquo;r-Rezh (a.s.)&rdquo;, Kongrei Cihani İmam Rıza (a.s.), 1406, h.k. s. 94, hadis, 30.</p>\r\n\r\n<p>\r\n	[3] Şeyh-i Saduk, &ldquo;meaniyu&rsquo;l-ahbar&rdquo;, İntş. Camiai mudderisin, Kum, 136, 1 h.ş. c. 1, s. 179.</p>\r\n','Hasan ile H&uuml;seyin (a.s.) Peygamberin (s.a.a) bu iki torunu cennetliklerin seyidi ve b&uuml;y&uuml;kleridirler. Cennette olanların hepsi gen&ccedil;tirler ama gen&ccedil;likte şehit olanların ve gen&ccedil; iken bu d&uuml;nyadan rihlet edip cennete gidenlerin gen&ccedil;liği yaşlı olarak vefat edip cennete gidenlere oranla daha fazla cilve edecek. Elbette onların bu siyadeti (ayrıcalıkları) diğer peygamberlerinin ve Allah&rsquo;ın velisi olan kimselerinin insanlara karşı sahip oldukları siyadetleriyle tazat teşkil etmiyor.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Dikkat edilmelidir ki bu ikisinin cennetliklerin &uuml;zerinde olan seyitlikleri diğer imamların ve peygamberin karşı ve &uuml;zerlerinde değil, bilakis cennetliklere karşı ve onların &uuml;zerindedir.','Peygamber (s.a.a.) ve Allahın evliyaları ki imam Hasan ile imam H&uuml;seyin (a.s.) onların belirginliklerindendir cennette olan diğer cennet ehline oranla has bir değere sahiptirler. Bu itibarla b&uuml;t&uuml;n bunları cennette olanların seyidi ve b&uuml;y&uuml;kleri olarak sayabiliriz. Allahın derg&acirc;hına yakın olanların bir kısmında bazen bazı nitelikler bulunmaktadır ki bu nitelikler onların siyadetini ve b&uuml;y&uuml;kl&uuml;klerini daha y&uuml;celtiyor olabilir.\r\n\r\n\r\n	Eğer hz. Zehra (s.a) i&ccedil;in cennet ehlinden olan kadınların b&uuml;y&uuml;ğ&uuml;d&uuml;r deniliyor, eğer d&ouml;rd&uuml;nc&uuml; İmama abidlerin seyidi (seyidul Abidin) lakabı veriliyor ise bu Fatime erkeklere ve imam Seccad (a.s.) da abid olmayan kimselerin seyidi değildir anlamına gelmiyor. Belki bu Hz. Zehra&rsquo;nın kadın olma niteliği ve imam Secad&rsquo;ın da (a.s.) diğer t&uuml;m toplumsal faaliyetlerden mahrum bırakıldığı d&ouml;nemde hep ibadet ve secde etmekle meşgul olduğu o durumu g&ouml;z &ouml;n&uuml;nde bulundurarak bu konum ve lakap kendilerine verilmiştir.\r\n\r\n\r\n	Artık bu esasa g&ouml;re şu soruyu soramayacağız: Acaba imam Seccad (a.s.) sahip olduğu bu lakaptan dolayı o yalanız b&uuml;t&uuml;n secde ve ibadet edenlere karşı seyit ve onlara oranla daha b&uuml;y&uuml;kt&uuml;r, hata dedesi Hz. Muhammet&nbsp; (s.a.a) ve m&uuml;minlerin Emiri Hz. Ali (a.s.) bile bu makamdan mahrumdurlar?\r\n\r\n\r\n	Hz. Hasan ve Hz. H&uuml;seyin&rsquo;in (a.s.) diğer cennet ehline karşı sahip oldukları seyit ve b&uuml;y&uuml;kl&uuml;k de bu bağlamda değerlendirilip ve tevcih edilebilinir. Zira bu değerli zat İslamın zuhur bulduğu ilk g&uuml;nlerde d&uuml;nyaya g&ouml;zlerini a&ccedil;tılar. Onların gen&ccedil;likleri İslamın gen&ccedil;liğiyle denkleşmiştir. M&uuml;sl&uuml;manlar i&ccedil;inde ne peygamber d&ouml;neminde ne ondan sonraki d&ouml;nemde gen&ccedil; ve &ccedil;ocuklardan hi&ccedil;birisi onlar kadar değerli değildir. Onların sahip oldukları takva ve kişilikleri hi&ccedil; kimseyle kıyaslanmayacak derecede y&uuml;cedir. Bundan dolayıdır ki onlar bu lakabı hak kazanmışlar. Oysaki onlar cennet ehlinin hem gen&ccedil;lerinin hem yaşlılarının seyidi ve b&uuml;y&uuml;ğ&uuml;d&uuml;rler.\r\n\r\n\r\n	A&ccedil;ıklandığı a&ccedil;ıklama doğrultusunda dikkatinizi aşağıdaki iki rivayete &ccedil;ekeceğiz:\r\n\r\n\r\n	1-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Aba Abdullah (imam Sadık (a.s)) ş&ouml;yle buyuruyor: &ldquo;H&uuml;seyin&rsquo;in kabrini ziyaret etmek i&ccedil;in acele ediniz onun hakkına cefa ve sitem etmeyin. Zira o evrenin cennetliklerinin t&uuml;m&uuml;n&uuml;n seyididir. O gen&ccedil; şehitlerin seyididir&rdquo;.[1]\r\n\r\n\r\n	Eğer yukarıdaki rivayette dikkat ederseniz şehitlerin seyidi lakabının -ki imam H&uuml;seyin&rsquo;in meşhur lakabı ve şehit olurken de orta yaşlı idi- yanı sıra &ldquo;gen&ccedil; şehitlerinin seyidi&rdquo; şeklinde başka bir lakabı daha vardır. Bu gen&ccedil; şehitlerinin faziletine delalet eden bir işaret olabilir ki bu imamın (imam Caferin) gen&ccedil; olarak şehit olanlara ne kadar &ouml;zel bir inayeti var olduğuna delalet ediyor.\r\n\r\n\r\n	2-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hz. Ali peygamberden naklen ş&ouml;yle buyuruyor: &ldquo;Allahın Resul&uuml; ş&ouml;yle buyurdu: Bana bir Melek geldi ve ş&ouml;yle dedi: Ya Muhammed!...Allah senin i&ccedil;in ş&ouml;yle buyuruyor: Ben tuba şeceresine duru, yakutu ve mercanı y&uuml;kleyip Fatima&rsquo;nın nikahina şahitlik yapan melekler ve hurul&rsquo;inlerin &uuml;zerlerine dağıtsın diye emrettim. G&ouml;ky&uuml;z&uuml;nde bulunan diğer varlıklar buna sevindiler. İkisinin arasında iki &ccedil;ocuk doğacak d&uuml;nyada seyit oldukları gibi cennette de yaşlılar ve gen&ccedil;lerin seyitleri olacaklar&hellip;Sen ise ya Muhammed ilklerin ve sonların (yani herkesinin) seyidisin&rdquo;.[2]\r\n\r\n\r\n	Bu rivayette hem cennettekilerin gen&ccedil;lerine hem yaşlılarına işaret edilmiştir. Ama cennete yaşlılar yoktur kaidesi esasınca sonu&ccedil; olarak şunu s&ouml;ylemek gerekir: Peygamberin iki torunu b&uuml;t&uuml;n cennetliklerin b&uuml;y&uuml;kleridir (seyitleridir)ler. Ama bu seyitlik d&uuml;nyada gen&ccedil; olarak şehit olmuş veya vefat etmiş olanlara y&ouml;neliktir. Bu a&ccedil;ıklama t&uuml;m cennet ehlinin gen&ccedil; olmalarıyla tezat teşkil etmiyor. Yaşlılardan maksatta d&uuml;nyada yaşlanmış olarak vefat edenler veya şehit olmuş olanlardır.\r\n\r\n\r\n	Bu bağlamda muhtemelen zihinlere gelen sorulardan bir diğeri ş&ouml;yledir: Bu rivayete dikkatle Hasan ile H&uuml;seyin (a.s.),&nbsp; peygamber ve imamlara oranla da mı seyittirler? Bu sorunun cevabını şu c&uuml;mlede &ouml;zetleyebiliriz: Her s&ouml;zde bazı istisnalar olabilir ve bu istisnanlar bazen aynı c&uuml;mlenin kendisinde bazen de daha farklı c&uuml;mlelerde zikredilebilinir bazen de &ccedil;ok a&ccedil;ık olduğundan &ouml;t&uuml;r&uuml; a&ccedil;ıklanmasına gerek duyulmuyor. Muhatap olan kimseler ise var olan karine ve şahitlere dikkat ederek onu anlamaları gerekir.\r\n\r\n\r\n	Buna binaen bu rivayetten &ccedil;ok a&ccedil;ık ve net bir şekilde anlaşılan şudur: Bu iki imamın seyitlikleri cennetliklere y&ouml;neliktir. Peygamber, m&uuml;minlerin emiri ve Hz. Fatime&rsquo;ye ve&hellip;(s.a.) y&ouml;nelik değildir.\r\n\r\n\r\n	Bu bağlamda konu hakkında olan rivayete benzer olarak nakledilmiş olan aşağıdaki rivayete dikkat ediniz:\r\n\r\n\r\n	Adamın birisi imam Sadıkın huzuruna varıyor ve ş&ouml;yle diyor: &ldquo;Peygamber ebu Zer Hakkında o insanların en doğrusu ve doğru s&ouml;yleyenidir&rdquo; dememiş miydi? İmam cevaben: &ldquo;Evet! demiş, Adam, O zaman peygember ve m&uuml;minlerin emiri hz. Ali nerededirler? İmam Hasan ve imam H&uuml;seyin nerdedirler? (Acaba Ebu Zer Onlardan daha doğru mudur)? Şeklinde karşılık veriyor. İmam bazı a&ccedil;ıklamalar yaptıktan sonra ş&ouml;yle buyurdu: Ehlibeyt olan bizim bu mukayeselerde yerimiz yoktur&rdquo;.[3]\r\n\r\n\r\n	Yani var olan karine ve şahitleri dikkate aldığımızda Ebu Zerrin Ehlibey ile değil, diğer insanlar ve umum ile mukayese edildiğini anlıyoruz. Her ne kadar rivayetin metninde b&ouml;yle bir ayrım yapılmış olmuş olmasın.\r\n	------------\r\n\r\n\r\n	[1] Şeyhi Saduk, &ldquo;sevabul a&rsquo;amal&rdquo;, intş. Şerif Rezi, Kum, 1364, h.ş. s. 97.\r\n\r\n\r\n	[2] &ldquo;Sehifetu&rsquo;r-Rezh (a.s.)&rdquo;, Kongrei Cihani İmam Rıza (a.s.), 1406, h.k. s. 94, hadis, 30.\r\n\r\n\r\n	[3] Şeyh-i Saduk, &ldquo;meaniyu&rsquo;l-ahbar&rdquo;, İntş. Camiai mudderisin, Kum, 136, 1 h.ş. c. 1, s. 179.'),(650,'tr666','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<span style=\"; FONT-SIZE: 10pt\">Her ne kadar bir&ccedil;ok tarih&ccedil;i kendi kaynak kitaplarında İmam H&uuml;seyin&rsquo;in (a.s.) Rukiye, Fatime, Suğra veya başka bir isime şeklinde bir adından bahsetmemişlerdir. Ama bazı kitaplarda bu k&uuml;&ccedil;&uuml;c&uuml;k kızın biyografisini ve Şam harabelerinde ciğerini pare pare eden kıssayı anlatmışlardır. Bizim de rivayi ve tarihsel kaynaklarımızda buna dair şahitler vardır. &Ouml;rnek temsil etsin diye burada ikisine işaret edeceğiz. Birinci delil: Kufede hz. Zeynep başı kesilmiş İmam H&uuml;seyin (a.s.) kardeşinin bedeniyle karşılaştığında bazı şiirler okudu ve okuduğu o şiirlerinin zımnında ş&ouml;yle bir mısra okur: &ldquo;ey kardeşim k&uuml;&ccedil;&uuml;k Fatime ile konuş, neredeyse kalbi pare olacaktır&rdquo;. İkinci delil: İmam H&uuml;seyin hayatının son dakikalarında Şimr ile karşılaştığında ş&ouml;yle buyurdu: Zeynebim, Sakine m, &ccedil;ocuklarım benden sonra sizin sorumluluğunuzu kim &uuml;stlenecek? Rukiyem!, &uuml;mm&uuml; G&uuml;ls&uuml;m&uuml;m! sizler Rabbime emanetsiniz!. Bu g&uuml;n vaat edilen şey artık yaklaşmıştır.</span></p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		<span style=\"; FONT-SIZE: 10pt\">Şeyhi Taberesi ş&ouml;yle naklediyor: İmam H&uuml;seyin&rsquo;in (a.s.) kızı aşura g&uuml;n&uuml;nde on yaşında idi.</span></p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		<span style=\"; FONT-SIZE: 10pt\">Buna binaen bir&ccedil;ok kitap imam H&uuml;seyin&rsquo;in (a.s.) kızı Sakine hakkında konuşmuşlardır. Bu rivayetlerden ş&ouml;yle anlaşılmaktadır ki İmam H&uuml;seyin&rsquo;in (a.s.) Sakine adında başka bir kızı var ve kerbela hadisesi ger&ccedil;ekleşmeden &ouml;nce evlenme &ccedil;ağına gelmiş idi.</span></p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		<span style=\"; FONT-SIZE: 10pt\">Zikredilen konuların t&uuml;m&uuml;nden şu netice alınması m&uuml;mk&uuml;nd&uuml;r: İmam H&uuml;seyin&rsquo;in (a.s.) kızlarından birisi (Rukiye ya Fatime) Şamın harebesinde babası İmam H&uuml;seyin&rsquo;in (a.s.) eşiğinde ve beraberinde başının yanı sırada şehit olmuştur. Bu bayan imam H&uuml;seyinin şahadetinden sonra senelerce yaşayan Sakine <span>&nbsp;</span>dışında bir kızdır.</span></p>\r\n</div>\r\n','<p>\r\n	Tarih&ccedil;iler ve Maktel kitaplarını yazan yazarların bir &ccedil;oğu İmam H&uuml;seyin&rsquo;in (a.s.) &ccedil;ocuklarını yazarlarken Fatime ve Sakine&nbsp; adında iki kıza da işaret etmişler[1]. Bazıları da &ldquo;Zeyneb&rdquo;i de onlara eklemişler.[2] Bir diğer kısım tarih&ccedil;iler de imam H&uuml;seyin&rsquo;in ciğerini yakan k&uuml;&ccedil;&uuml;c&uuml;k kızının Şam harabelerindeki kısasını anlatmışlardır.[3] Bu yazarların bir &ccedil;oğu bu olayı yedinci asırda yazılan &ldquo;kamil-i behayi&rdquo; adlı kitabından nakletmişler.</p>\r\n\r\n<p>\r\n	&nbsp;Bizim de rivayi ve tarihsel kaynaklarımızda buna dair şahitler vardır. &Ouml;rnek temsil etsin diye burada birisine işaret edeceğiz.</p>\r\n\r\n<p>\r\n	K&uuml;fede Hz. Zeynep, başı kesilmiş kardeşi İmam H&uuml;seyin&rsquo;le karşılaştığında bazı şiirler s&ouml;yledi ki bu şiirlerin zımnında ş&ouml;yle diyor: &ldquo;ey kardeşim k&uuml;&ccedil;&uuml;k! Fatime ile konuş, neredeyse kalbi pare pare oluyorr&rdquo;.[4] Bu s&ouml;zler şunu g&ouml;stermektedir ki imam H&uuml;seyin&rsquo;in (a.s.) k&uuml;&ccedil;&uuml;k yaşta bir kızının var ve onsuz yaşamaya takat getiremiyordu.</p>\r\n\r\n<p>\r\n	Daha fazla bilgi i&ccedil;in aşağıdaki indeks&rsquo;e m&uuml;racaat ediniz: &ldquo;Rukiye Duhteri İmam H&uuml;seyin, no: 7235 (sayt 7318).</p>\r\n\r\n<p>\r\n	Tarih ve maktel adı altında yazılan kitaplarını dakik bir şekilde incelediğimizde tarih&ccedil;ilerin imam H&uuml;seyin&rsquo;in (a.s.) Sakine&nbsp; adında bir kızının var olduğunu yazdıklarını g&ouml;receğiz. Şeyhi M&uuml;fit Ş&ouml;yle yazıyor: Sakine İmam H&uuml;seyin&rsquo;in (a.s.) kızlarındandır ve annesi de Rubab&rsquo;dir.[5] Şeyh Taberisi de bu konuya işaretle ş&ouml;yle buyuruyor: İmam H&uuml;seyin (a.s.) onu (kızını) Kerbelada şehit olan kardeşinin oğlu Abdullah ile evlendirmişti.[6] &ldquo;Maktel&uuml;l H&uuml;seyin&rdquo; kitabında ş&ouml;yle nakledilmiştir: &ldquo;O amcasının oğlu Abdullah b. Hasan ile evlendi ama daha aralarında vuslat ger&ccedil;ekleşmeden aşura (muharremin onuncu) g&uuml;n&uuml;nde şehit oldu. Onlardan hi&ccedil;bir &ccedil;ocuk d&uuml;nyaya gelmedi&rdquo;.[7] Taberisi de ş&ouml;yle naklediyor: H&uuml;seyin&rsquo;in (a.s.) kızı Sakine&nbsp; aşura g&uuml;n&uuml;nde on yaşındaydı&rdquo;.[8]</p>\r\n\r\n<p>\r\n	Zehebi de &ldquo;İslam Tarihi&rdquo; adlı yapıtında Sakine&rsquo;yi Hz. H&uuml;syin&rsquo;in (a.s.) kızı olarak biliyor ve Sakine&rsquo;nin ismini zikreden kitapların fihristini sayıyor[9] ve bu bağlamda yirmi kitabın ismini zikrediyor.</p>\r\n\r\n<p>\r\n	Buna binaen imam H&uuml;seyin&rsquo;in (a.s.) kızı Sakine den bahseden kitapların sayısı &ccedil;oktur. Metinde zikredilenlerinin yanı sıra bir kısmını da dip notta zikretmişiz.[10]</p>\r\n\r\n<p>\r\n	Ama bu değerli bayanın yaşı hakkında a&ccedil;ık ve net bir a&ccedil;ıklama yoktur. Ama tarih&ccedil;ilerin b&uuml;t&uuml;n s&ouml;zlerinden anlaşılan şu ki o Kerbela olayında evlenmiş veya evlenme yaşına gelmiş yaşlarındaydı. &nbsp;</p>\r\n\r\n<p>\r\n	Rivayetlerden Hz. H&uuml;seyin&rsquo;in (a.s.) Sakine adında başka bir kızının var ve Kerbela olayından &ouml;nce evlenme yaşına gelmiş olduğu anlaşılmaktadır.[11]</p>\r\n\r\n<p>\r\n	&nbsp;Zikredilen konuların t&uuml;m&uuml;n&uuml;n&rsquo;den şu neticeye varmamız m&uuml;mk&uuml;nd&uuml;r: İmam H&uuml;seyin&rsquo;in (a.s.) kızlarından birisi (Rukiye ya Fatime) Şamın harebesinde babası İmam H&uuml;seyin&rsquo;in (a.s.) başının yanı sırada şehit olmuştur. Bu kız imam H&uuml;seyin&rsquo;in (a.s.) şahadetinden sonra senelerce yaşayan Sakine dışında bir kızdır.</p>\r\n\r\n<p>\r\n	------------<br />\r\n	[1] M&uuml;fit, Muhammed b. Numan, &ldquo;silsilei m&uuml;ellifat Şeyh-i M&uuml;fit (el-irşad)&rdquo; , Darul-Mifit , Beyrur , 1414 h. , c. 2, s. 135; İbni Şehr Aşub, &ldquo;Menakibi Ali Ebi Talip&rdquo; M&uuml;essesei İntişarat Allame, &ccedil;api ilmiye Kum, c. 4, s. 77; Tebrisi, &ldquo;ilamul-vera&rdquo;, M&uuml;esesei Alil-Beyt, baskı 1, 1417 h, c. 1, s. 478; ez-Z&uuml;beyri, Musap, &ldquo;Neseb-i Kureyş&rdquo;, Daru&rsquo;l- mearıf, baskı 3, Kakire, s. 59; Belazeri, &ldquo;Ensabu&rsquo;l &ndash; Eşraf&rdquo;, Daru&rsquo;l &ndash; Fikr, Beyrut, baskı 1, 1417 h., c. 3, 1288; Sıbt b. Cevzi, M&uuml;esesei Ehl&uuml;lbeyt, Beyrut, baskı 1, 1401 h. s. 249.</p>\r\n\r\n<p>\r\n	[2] El-Erbili, &ldquo;Keşful-Gumme fi Marifetil- Eimme&rdquo;, Tahkik; Resuli, Tebriz, suk-i Mescidu&rsquo;l-Cami, c. 2, s. 38.</p>\r\n\r\n<p>\r\n	[3] Kumi, Şeyh Abbas, &ldquo;Nefsu&rsquo;l- Humul&rdquo;, intş. Mektebetu&rsquo;l- Hayderiye, baskı 1, 1379 ş., s. 415- 416; Şah Abdul Azimi, &ldquo;el&rsquo;ikad&rdquo;, baskı, 1, tahki-ki Razevi, Menşur-i Firuzabadi, 1411, h. s. 179; Hairi, &ldquo;meali es-sibteyn&rdquo;, M&uuml;esesei en-n&uuml;man, Beyrut, 1412 h., c. 2, s. 170; Kumi, Şeyh Abbas, &ldquo;M&uuml;ntehel Amal&rdquo;, baskı 4, M&uuml;esesei intş. Hicret, 1411, h. c. 1, s. 807; Taberi, Umaddudin, &ldquo;Kamil-u Behai&rdquo;, Mehktebet&uuml;l-M&uuml;stefevi, c. 2, s. 179.</p>\r\n\r\n<p>\r\n	[4] Meclisi, Muhammed Bakır, &ldquo;Biharul-Envar&rdquo;, c, 45, s. 115, &ldquo;&hellip;ey kardeşim K&uuml;&ccedil;&uuml;k Fatime seni her kayıp ettiğinde kalbi erip bitercesine (seni arıyor)&rdquo;; el-Kunduzi, &ldquo;Yenabiul M&uuml;vedde&rdquo;, intş. Eş-Şerif er-Rezi, baskı, 1, 1371, ş. c. 2, s. 421.</p>\r\n\r\n<p>\r\n	[5] M&uuml;fit, Muhammed b. Numan, &ldquo;el-irşad&rdquo;, İntişarati İlmiye İslamiye, c. 2, s. 37.</p>\r\n\r\n<p>\r\n	[6] Teberisi, &ldquo;ilamu&rsquo;l-vera&rdquo;, M&uuml;esesei Alu&rsquo;l-Beyt, baskı 1, 1417 h, c. 1, s. 418; M&uuml;fit, Muhammed b. Numan, &ldquo;el-irşad&rdquo;, s. 25; Erbili, &ldquo;Keşful-Gumme&rdquo;, s. 157;</p>\r\n\r\n<p>\r\n	[7] Musevi, Abdurrezak, &ldquo;Mektelu&rsquo;l-H&uuml;seyn (a.s.)&rdquo;, Menşurati Besireti, s. 397.</p>\r\n\r\n<p>\r\n	[8] A.g.e.</p>\r\n\r\n<p>\r\n	[9] Ez-Zehbei, &ldquo;Tarihu&rsquo;l-İslam&rdquo;, Darul-Kitabul- Arebi, Beyrut, L&uuml;bnan, c. 7, s. 371.</p>\r\n\r\n<p>\r\n	[10] Ebul-Ferec el-İsfehani, &ldquo;Mekatilu&rsquo;t-Talibin&rdquo;, s. 94, 119, 133, 167; el-Belazeri, &ldquo;ensabul- el-Earaf&rdquo;, c. 3, s. 362. ; İbni Hbban, &ldquo;Es-Sukat&rdquo;, M&uuml;eseset&uuml;l- K&uuml;tubus-Sukkat, c. 4, s. 351. ; el-Buhari, &ldquo;Et-Tarhu Es-Sagir&rdquo;, Darul- Marife, Lubnan / Beyrut, c, 1, s. 273.; el-Usfuri, &ldquo;Tarihi Halifei b. Hayat&rdquo;, Darul- Fikr, s. 274. ; Muhammed b. Sad, &ldquo;Et-Tebakatul- Kubra&rdquo;, Beyrut, c. 8, s. 475. ; el-M&uuml;sni, &ldquo;Tehzibu&rsquo;l- Kemal&rdquo;, M&uuml;esesei er-risale, c. 6, s. 397.; ibn. Amır, &ldquo;Tarihu&rsquo;l- Medine&rdquo;, darul-fıkr Dımışk, c. 2, s. 52, c. 29, s. 69, ve değişik sayfalar.; ibn. Makula, &ldquo;ikmalu&rsquo;l- Kemal&rdquo;, Darul K&uuml;t&uuml;b&uuml;l İslami, el-Kahire, c. 4, s. 316, c. 7, s. 107.; Meclisi, Muhammed Bakır, &ldquo;Biharu&rsquo;l- Envar&rdquo;, Beyrut, c. 45, s. 47 ve 169.; Kumi, Şeyhi Abbas, &ldquo;M&uuml;ntehel Amal&rdquo;, Metbuati H&uuml;seyni, c. 1, s. 547. ; d b. Numan, &ldquo;el-irşad&rdquo;,</p>\r\n\r\n<p>\r\n	[11] M&uuml;fit, Muhammed b. Numan, &ldquo;El-İrşad&rdquo;, Terc&uuml;me: Resuli Muhallati, İntş. İlmiye İslamiye, c. 2, s. 22. Bkz. Ferzendan İmam H&uuml;seyin (a.s.).</p>\r\n','Her ne kadar bir&ccedil;ok tarih&ccedil;i kendi kaynak kitaplarında İmam H&uuml;seyin&rsquo;in (a.s.) Rukiye, Fatime, Suğra veya başka bir isime şeklinde bir adından bahsetmemişlerdir. Ama bazı kitaplarda bu k&uuml;&ccedil;&uuml;c&uuml;k kızın biyografisini ve Şam harabelerinde ciğerini pare pare eden kıssayı anlatmışlardır. Bizim de rivayi ve tarihsel kaynaklarımızda buna dair şahitler vardır. &Ouml;rnek temsil etsin diye burada ikisine işaret edeceğiz. Birinci delil: Kufede hz. Zeynep başı kesilmiş İmam H&uuml;seyin (a.s.) kardeşinin bedeniyle karşılaştığında bazı şiirler okudu ve okuduğu o şiirlerinin zımnında ş&ouml;yle bir mısra okur: &ldquo;ey kardeşim k&uuml;&ccedil;&uuml;k Fatime ile konuş, neredeyse kalbi pare olacaktır&rdquo;. İkinci delil: İmam H&uuml;seyin hayatının son dakikalarında Şimr ile karşılaştığında ş&ouml;yle buyurdu: Zeynebim, Sakine m, &ccedil;ocuklarım benden sonra sizin sorumluluğunuzu kim &uuml;stlenecek? Rukiyem!, &uuml;mm&uuml; G&uuml;ls&uuml;m&uuml;m! sizler Rabbime emanetsiniz!. Bu g&uuml;n vaat edilen şey artık yaklaşmıştır.\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		Şeyhi Taberesi ş&ouml;yle naklediyor: İmam H&uuml;seyin&rsquo;in (a.s.) kızı aşura g&uuml;n&uuml;nde on yaşında idi.\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		Buna binaen bir&ccedil;ok kitap imam H&uuml;seyin&rsquo;in (a.s.) kızı Sakine hakkında konuşmuşlardır. Bu rivayetlerden ş&ouml;yle anlaşılmaktadır ki İmam H&uuml;seyin&rsquo;in (a.s.) Sakine adında başka bir kızı var ve kerbela hadisesi ger&ccedil;ekleşmeden &ouml;nce evlenme &ccedil;ağına gelmiş idi.\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		Zikredilen konuların t&uuml;m&uuml;nden şu netice alınması m&uuml;mk&uuml;nd&uuml;r: İmam H&uuml;seyin&rsquo;in (a.s.) kızlarından birisi (Rukiye ya Fatime) Şamın harebesinde babası İmam H&uuml;seyin&rsquo;in (a.s.) eşiğinde ve beraberinde başının yanı sırada şehit olmuştur. Bu bayan imam H&uuml;seyinin şahadetinden sonra senelerce yaşayan Sakine &nbsp;dışında bir kızdır.','Tarih&ccedil;iler ve Maktel kitaplarını yazan yazarların bir &ccedil;oğu İmam H&uuml;seyin&rsquo;in (a.s.) &ccedil;ocuklarını yazarlarken Fatime ve Sakine&nbsp; adında iki kıza da işaret etmişler[1]. Bazıları da &ldquo;Zeyneb&rdquo;i de onlara eklemişler.[2] Bir diğer kısım tarih&ccedil;iler de imam H&uuml;seyin&rsquo;in ciğerini yakan k&uuml;&ccedil;&uuml;c&uuml;k kızının Şam harabelerindeki kısasını anlatmışlardır.[3] Bu yazarların bir &ccedil;oğu bu olayı yedinci asırda yazılan &ldquo;kamil-i behayi&rdquo; adlı kitabından nakletmişler.\r\n\r\n\r\n	&nbsp;Bizim de rivayi ve tarihsel kaynaklarımızda buna dair şahitler vardır. &Ouml;rnek temsil etsin diye burada birisine işaret edeceğiz.\r\n\r\n\r\n	K&uuml;fede Hz. Zeynep, başı kesilmiş kardeşi İmam H&uuml;seyin&rsquo;le karşılaştığında bazı şiirler s&ouml;yledi ki bu şiirlerin zımnında ş&ouml;yle diyor: &ldquo;ey kardeşim k&uuml;&ccedil;&uuml;k! Fatime ile konuş, neredeyse kalbi pare pare oluyorr&rdquo;.[4] Bu s&ouml;zler şunu g&ouml;stermektedir ki imam H&uuml;seyin&rsquo;in (a.s.) k&uuml;&ccedil;&uuml;k yaşta bir kızının var ve onsuz yaşamaya takat getiremiyordu.\r\n\r\n\r\n	Daha fazla bilgi i&ccedil;in aşağıdaki indeks&rsquo;e m&uuml;racaat ediniz: &ldquo;Rukiye Duhteri İmam H&uuml;seyin, no: 7235 (sayt 7318).\r\n\r\n\r\n	Tarih ve maktel adı altında yazılan kitaplarını dakik bir şekilde incelediğimizde tarih&ccedil;ilerin imam H&uuml;seyin&rsquo;in (a.s.) Sakine&nbsp; adında bir kızının var olduğunu yazdıklarını g&ouml;receğiz. Şeyhi M&uuml;fit Ş&ouml;yle yazıyor: Sakine İmam H&uuml;seyin&rsquo;in (a.s.) kızlarındandır ve annesi de Rubab&rsquo;dir.[5] Şeyh Taberisi de bu konuya işaretle ş&ouml;yle buyuruyor: İmam H&uuml;seyin (a.s.) onu (kızını) Kerbelada şehit olan kardeşinin oğlu Abdullah ile evlendirmişti.[6] &ldquo;Maktel&uuml;l H&uuml;seyin&rdquo; kitabında ş&ouml;yle nakledilmiştir: &ldquo;O amcasının oğlu Abdullah b. Hasan ile evlendi ama daha aralarında vuslat ger&ccedil;ekleşmeden aşura (muharremin onuncu) g&uuml;n&uuml;nde şehit oldu. Onlardan hi&ccedil;bir &ccedil;ocuk d&uuml;nyaya gelmedi&rdquo;.[7] Taberisi de ş&ouml;yle naklediyor: H&uuml;seyin&rsquo;in (a.s.) kızı Sakine&nbsp; aşura g&uuml;n&uuml;nde on yaşındaydı&rdquo;.[8]\r\n\r\n\r\n	Zehebi de &ldquo;İslam Tarihi&rdquo; adlı yapıtında Sakine&rsquo;yi Hz. H&uuml;syin&rsquo;in (a.s.) kızı olarak biliyor ve Sakine&rsquo;nin ismini zikreden kitapların fihristini sayıyor[9] ve bu bağlamda yirmi kitabın ismini zikrediyor.\r\n\r\n\r\n	Buna binaen imam H&uuml;seyin&rsquo;in (a.s.) kızı Sakine den bahseden kitapların sayısı &ccedil;oktur. Metinde zikredilenlerinin yanı sıra bir kısmını da dip notta zikretmişiz.[10]\r\n\r\n\r\n	Ama bu değerli bayanın yaşı hakkında a&ccedil;ık ve net bir a&ccedil;ıklama yoktur. Ama tarih&ccedil;ilerin b&uuml;t&uuml;n s&ouml;zlerinden anlaşılan şu ki o Kerbela olayında evlenmiş veya evlenme yaşına gelmiş yaşlarındaydı. &nbsp;\r\n\r\n\r\n	Rivayetlerden Hz. H&uuml;seyin&rsquo;in (a.s.) Sakine adında başka bir kızının var ve Kerbela olayından &ouml;nce evlenme yaşına gelmiş olduğu anlaşılmaktadır.[11]\r\n\r\n\r\n	&nbsp;Zikredilen konuların t&uuml;m&uuml;n&uuml;n&rsquo;den şu neticeye varmamız m&uuml;mk&uuml;nd&uuml;r: İmam H&uuml;seyin&rsquo;in (a.s.) kızlarından birisi (Rukiye ya Fatime) Şamın harebesinde babası İmam H&uuml;seyin&rsquo;in (a.s.) başının yanı sırada şehit olmuştur. Bu kız imam H&uuml;seyin&rsquo;in (a.s.) şahadetinden sonra senelerce yaşayan Sakine dışında bir kızdır.\r\n\r\n\r\n	------------\r\n	[1] M&uuml;fit, Muhammed b. Numan, &ldquo;silsilei m&uuml;ellifat Şeyh-i M&uuml;fit (el-irşad)&rdquo; , Darul-Mifit , Beyrur , 1414 h. , c. 2, s. 135; İbni Şehr Aşub, &ldquo;Menakibi Ali Ebi Talip&rdquo; M&uuml;essesei İntişarat Allame, &ccedil;api ilmiye Kum, c. 4, s. 77; Tebrisi, &ldquo;ilamul-vera&rdquo;, M&uuml;esesei Alil-Beyt, baskı 1, 1417 h, c. 1, s. 478; ez-Z&uuml;beyri, Musap, &ldquo;Neseb-i Kureyş&rdquo;, Daru&rsquo;l- mearıf, baskı 3, Kakire, s. 59; Belazeri, &ldquo;Ensabu&rsquo;l &ndash; Eşraf&rdquo;, Daru&rsquo;l &ndash; Fikr, Beyrut, baskı 1, 1417 h., c. 3, 1288; Sıbt b. Cevzi, M&uuml;esesei Ehl&uuml;lbeyt, Beyrut, baskı 1, 1401 h. s. 249.\r\n\r\n\r\n	[2] El-Erbili, &ldquo;Keşful-Gumme fi Marifetil- Eimme&rdquo;, Tahkik; Resuli, Tebriz, suk-i Mescidu&rsquo;l-Cami, c. 2, s. 38.\r\n\r\n\r\n	[3] Kumi, Şeyh Abbas, &ldquo;Nefsu&rsquo;l- Humul&rdquo;, intş. Mektebetu&rsquo;l- Hayderiye, baskı 1, 1379 ş., s. 415- 416; Şah Abdul Azimi, &ldquo;el&rsquo;ikad&rdquo;, baskı, 1, tahki-ki Razevi, Menşur-i Firuzabadi, 1411, h. s. 179; Hairi, &ldquo;meali es-sibteyn&rdquo;, M&uuml;esesei en-n&uuml;man, Beyrut, 1412 h., c. 2, s. 170; Kumi, Şeyh Abbas, &ldquo;M&uuml;ntehel Amal&rdquo;, baskı 4, M&uuml;esesei intş. Hicret, 1411, h. c. 1, s. 807; Taberi, Umaddudin, &ldquo;Kamil-u Behai&rdquo;, Mehktebet&uuml;l-M&uuml;stefevi, c. 2, s. 179.\r\n\r\n\r\n	[4] Meclisi, Muhammed Bakır, &ldquo;Biharul-Envar&rdquo;, c, 45, s. 115, &ldquo;&hellip;ey kardeşim K&uuml;&ccedil;&uuml;k Fatime seni her kayıp ettiğinde kalbi erip bitercesine (seni arıyor)&rdquo;; el-Kunduzi, &ldquo;Yenabiul M&uuml;vedde&rdquo;, intş. Eş-Şerif er-Rezi, baskı, 1, 1371, ş. c. 2, s. 421.\r\n\r\n\r\n	[5] M&uuml;fit, Muhammed b. Numan, &ldquo;el-irşad&rdquo;, İntişarati İlmiye İslamiye, c. 2, s. 37.\r\n\r\n\r\n	[6] Teberisi, &ldquo;ilamu&rsquo;l-vera&rdquo;, M&uuml;esesei Alu&rsquo;l-Beyt, baskı 1, 1417 h, c. 1, s. 418; M&uuml;fit, Muhammed b. Numan, &ldquo;el-irşad&rdquo;, s. 25; Erbili, &ldquo;Keşful-Gumme&rdquo;, s. 157;\r\n\r\n\r\n	[7] Musevi, Abdurrezak, &ldquo;Mektelu&rsquo;l-H&uuml;seyn (a.s.)&rdquo;, Menşurati Besireti, s. 397.\r\n\r\n\r\n	[8] A.g.e.\r\n\r\n\r\n	[9] Ez-Zehbei, &ldquo;Tarihu&rsquo;l-İslam&rdquo;, Darul-Kitabul- Arebi, Beyrut, L&uuml;bnan, c. 7, s. 371.\r\n\r\n\r\n	[10] Ebul-Ferec el-İsfehani, &ldquo;Mekatilu&rsquo;t-Talibin&rdquo;, s. 94, 119, 133, 167; el-Belazeri, &ldquo;ensabul- el-Earaf&rdquo;, c. 3, s. 362. ; İbni Hbban, &ldquo;Es-Sukat&rdquo;, M&uuml;eseset&uuml;l- K&uuml;tubus-Sukkat, c. 4, s. 351. ; el-Buhari, &ldquo;Et-Tarhu Es-Sagir&rdquo;, Darul- Marife, Lubnan / Beyrut, c, 1, s. 273.; el-Usfuri, &ldquo;Tarihi Halifei b. Hayat&rdquo;, Darul- Fikr, s. 274. ; Muhammed b. Sad, &ldquo;Et-Tebakatul- Kubra&rdquo;, Beyrut, c. 8, s. 475. ; el-M&uuml;sni, &ldquo;Tehzibu&rsquo;l- Kemal&rdquo;, M&uuml;esesei er-risale, c. 6, s. 397.; ibn. Amır, &ldquo;Tarihu&rsquo;l- Medine&rdquo;, darul-fıkr Dımışk, c. 2, s. 52, c. 29, s. 69, ve değişik sayfalar.; ibn. Makula, &ldquo;ikmalu&rsquo;l- Kemal&rdquo;, Darul K&uuml;t&uuml;b&uuml;l İslami, el-Kahire, c. 4, s. 316, c. 7, s. 107.; Meclisi, Muhammed Bakır, &ldquo;Biharu&rsquo;l- Envar&rdquo;, Beyrut, c. 45, s. 47 ve 169.; Kumi, Şeyhi Abbas, &ldquo;M&uuml;ntehel Amal&rdquo;, Metbuati H&uuml;seyni, c. 1, s. 547. ; d b. Numan, &ldquo;el-irşad&rdquo;,\r\n\r\n\r\n	[11] M&uuml;fit, Muhammed b. Numan, &ldquo;El-İrşad&rdquo;, Terc&uuml;me: Resuli Muhallati, İntş. İlmiye İslamiye, c. 2, s. 22. Bkz. Ferzendan İmam H&uuml;seyin (a.s.).'),(651,'tr665','<ol>\r\n	<li value=\"NaN\">\r\n		Tarihi ya rivayi bir kaynağın itibarı o kaynakta bulunan t&uuml;m konuların y&uuml;zde y&uuml;z doğru ve kesin ve teyit edilmiş anlamında değildir. Taberi tarihi de bu kaideden m&uuml;stesna değildir. Bunun yanı sıra yukarıdaki haber Şia kaynaklarının hi&ccedil;birisinde bulunmamaktadır.</li>\r\n</ol>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<ol>\r\n	<li value=\"NaN\">\r\n		Ravilerden (haberi nakledenler) bazıları bu haberin ravisini yani Ali b. M&uuml;cahidi g&uuml;venilir kişi olarak kabul etmemişlerdir. Muin&rsquo;in oğlu Yahya, Daris&rsquo;in oğlu Yahya ve Hasan-i Hasancani&rsquo;nin oğlu, Ali M&uuml;cahidin oğlu Ali hakkında o yalancı ve haber uyduran bir kimsedir diyorlar.</li>\r\n</ol>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<ol>\r\n	<li value=\"NaN\">\r\n		İmam Hasan ve İmam H&uuml;seyin (a.s.) bu savaşa katıldıklarını kabul etsek bile ama ilkin şunu bilmeliyiz ki İmam Ali (a.s.), &ccedil;ocukları ve yaranlarıyla birlikte h&acirc;kim olan h&uuml;k&uuml;mete muhalif olmaları şu anlama gelmiyor ki camiada ger&ccedil;ekleşen olaylardan bihaber ve camiaya h&acirc;kim olan kurallara bağlı kalmamalılar. İkinci olarak da bu haberin doğru olduğunu kabul etsek bile onların diğer kimselerle bu savaşa katılmaları k&uuml;lt&uuml;rel bir anlam ve y&ouml;ne sahip olduğu şeklinde yorumlanabilinir. Yani onlarda ordunun diğer erlerinin kenarında savaşan orduyu tadil ediyorlardı. Ordu şehirlere girdiği vakit yersiz yere ve uygunsuz taarruzlarda bulunmalarına engel olurlardı. Kimsenin malına ve canına yersiz yere taarruz etmelerini engellemek i&ccedil;in bu savaşa katıldıklarını s&ouml;yleyebiliriz. &Uuml;&ccedil;&uuml;nc&uuml; olarak tarihin neresinde İran&rsquo;ın askerleri ve İran&rsquo;in g&uuml;&ccedil;leri bu iki İmamın eliyle katledildiği yazılmıştır ki biz onların hakkını almaya koyulalım?!.</li>\r\n</ol>\r\n','<p>\r\n	Bu tarihi meseleyi a&ccedil;ıklanması birka&ccedil; cihetten dikkat edilmeye ve d&uuml;ş&uuml;nd&uuml;rmeye şayan zikirdir:</p>\r\n\r\n<p>\r\n	1)&nbsp;&nbsp; Bildiğiniz gibi Tarihi ya rivayi bir kaynağın itibarı o kaynakta bulunan t&uuml;m konuların y&uuml;zde y&uuml;z doğru ve kesin ve teyit edilmiş anlamında değildir. Taberi tarihi de bu kaideden m&uuml;stesna değildir. Taberi tarihi muteber olan tarihi kitaplardan olup Ehlis&uuml;nnetin kaynaklarından bir kaynak kitabıdır. Bu kitapta İmam Hasan ve İmam H&uuml;seyin&rsquo;in (a.s.) İran&rsquo;ın Aleyhine ikinci halife tarafından başlatılan savaşa katıldıkları yazılmıştır. Ama Şia&rsquo;nın hi&ccedil;bir kaynak kitabında b&ouml;yle bir haber nakledilmemiştir. Bu haberin Şia kaynaklarında zikredilmemesi bu konunun Şia &acirc;limleri ve tarih&ccedil;ileri tarafından teyit edilmediğine delalet ediyor.</p>\r\n\r\n<p>\r\n	2)&nbsp;&nbsp; Muin&rsquo;in oğlu Yahya, Daris&rsquo;in oğlu Yahya ve Hasan-i Hasancani&rsquo;nin oğlu Ali gibi ravilerden (haberi nakledenler) bazıları bu haberin ravisini yani Ali b. M&uuml;cahidi g&uuml;venilir bir kişi olarak kabul etmemişlerdir. Muin&rsquo;in oğlu Yahya onun hakkında ş&ouml;yle diyor: O yalancıdır o haber uyduran bir kimsedir. Darisi&rsquo;nin oğlu Yahya onun hakkında; o yalancı ve haber uyduran bir kimsedir diyor. Hasan-i Hasancani&rsquo;nin oğlu Ali ş&ouml;yle diyor: Eba Cafer-i Cemal yani Mihran&rsquo;ın oğlu Muhammeden Alinin oğlu M&uuml;cahit hakkında sordum? O onun hakkında yalancıdır dedi.[1] Buna binaen b&ouml;yleli bir şahısın haberi ki rical (raviler) uzmanları tarafından teyit edilmemektedir. O halde ondan nakledilen habere nasıl itimat edilebilinir?</p>\r\n\r\n<p>\r\n	3)&nbsp;&nbsp; Hz. Hasan ve hz. H&uuml;seyin&rsquo;in (a.s.) bu savaşa katıldıklarına dair var olan haberin doğru olduğunu kabul etsek bile farklı y&ouml;nlerden bunun tevcih edilmesi m&uuml;mk&uuml;nd&uuml;r: ilkin: Her ne kadar onlar Hz. Ali gibi bir şahsiyetin &ccedil;ocukları ve Hz. Ali&rsquo;nin kendisi peygamberden sonra şekillenen h&uuml;k&uuml;mete muhalif olanların başında geliyordu. Ona g&ouml;re peygamberden sonra &uuml;&ccedil; halifeden hi&ccedil;birisinin hilafeti meşru değildir, Ama bu şu anlama gelmiyor ki o hazretin kendisi, &ccedil;ocukları ve ona taraftar olan kimseler toplumun i&ccedil;inde ger&ccedil;ekleşen olaylardan uzak, onlardan bihaber ve şehre h&acirc;kim olan kanunlara aykırı hareket ederlerdi. Bilakis şehir ile alakalı olan işlerde onlarda diğer insanlar gibi hareket ediyorlardı. Hz. Ali&rsquo;nin &ccedil;ocuklarının bu savaşa veya diğer savaşlara katıldığını kabul etsek bile bu zaviyeden ve bu a&ccedil;ıdan değerlendirilmesi gerekir. Bu konu d&uuml;nyanın her tarafında kabul g&ouml;r&uuml;lmektedir. H&uuml;k&uuml;mete muhalif olan hi&ccedil; kimse h&uuml;k&uuml;mete muhalif olduğu bahanesiyle h&uuml;k&uuml;metin kanunlarını dinlemiyorum ve toplum bağlamında ger&ccedil;ekleşen olaylardan kendini uzaklaştıramaz.</p>\r\n\r\n<p>\r\n	İkinci olarak: Bu haberin doğru olduğunu kabul edersek onların diğer insanlarla birlikte savaşa katılmaları k&uuml;lt&uuml;rel bir y&ouml;n&uuml; var olabilir. Yani onlar diğer insanlarla birlikte şehirlere girdiklerinde onlarla birlikte olanların davranışlarını şehirdeki insanların mallarına ve canlarına karşı yersiz yere ve uygun olmayan davranışlarda bulunmalarına engel olurlardı ve savaş&ccedil;ıların g&uuml;c&uuml;n&uuml; tadil ediyor g&ouml;revini &uuml;stlenmiş olmuş olabilirler. G&uuml;n&uuml;m&uuml;zde de t&uuml;m askeri g&uuml;&ccedil;lerin yardım ve k&uuml;lt&uuml;rel hata itikadi ve inan&ccedil;sal b&ouml;l&uuml;mlere sahip oldukları gibi. İmam Ali&rsquo;nin kendisi de h&uuml;k&uuml;mete muhalif olduğu halde h&uuml;k&uuml;meti tadil etmek i&ccedil;in halifelere yardımcı oluyor ve &ouml;ğ&uuml;t veriyordu. Onun &ccedil;ocukları da bu savaşlarda birer savaş&ccedil;ı değil belki durumları kontrol etme ve onlara y&ouml;n verme g&ouml;revini &uuml;stlenmiş olabilirler. &Uuml;&ccedil;&uuml;nc&uuml; olarak; hangi tarihte iranın askerlerinin o iki imamın eliyle &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml; yazılmıştır? Ta onlardan &ouml;ld&uuml;r&uuml;lm&uuml;ş olan İranlıların hakkını almaya koyulalım d&uuml;ş&uuml;ncesi bizde şekillenebilsin. O iki İmamın İranlıların aleyhinde ger&ccedil;ekleşen savaşa katıldıklarını yazan bu tarih katabının kendisi bile onların eliyle her hangi birisinin &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;ne dair hi&ccedil;bir işaret s&ouml;z konusu değildir.</p>\r\n\r\n<p>\r\n	-------------<br />\r\n	[1] El-muzci, &ldquo;Tehzibul-Kemal&rdquo;, c. 21, s. 1118-119(el-mektebetu eş-şamile) kitabın h&uuml;viyeti yazılmamış.</p>\r\n','Tarihi ya rivayi bir kaynağın itibarı o kaynakta bulunan t&uuml;m konuların y&uuml;zde y&uuml;z doğru ve kesin ve teyit edilmiş anlamında değildir. Taberi tarihi de bu kaideden m&uuml;stesna değildir. Bunun yanı sıra yukarıdaki haber Şia kaynaklarının hi&ccedil;birisinde bulunmamaktadır.\r\n\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	\r\n		Ravilerden (haberi nakledenler) bazıları bu haberin ravisini yani Ali b. M&uuml;cahidi g&uuml;venilir kişi olarak kabul etmemişlerdir. Muin&rsquo;in oğlu Yahya, Daris&rsquo;in oğlu Yahya ve Hasan-i Hasancani&rsquo;nin oğlu, Ali M&uuml;cahidin oğlu Ali hakkında o yalancı ve haber uyduran bir kimsedir diyorlar.\r\n\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	\r\n		İmam Hasan ve İmam H&uuml;seyin (a.s.) bu savaşa katıldıklarını kabul etsek bile ama ilkin şunu bilmeliyiz ki İmam Ali (a.s.), &ccedil;ocukları ve yaranlarıyla birlikte h&acirc;kim olan h&uuml;k&uuml;mete muhalif olmaları şu anlama gelmiyor ki camiada ger&ccedil;ekleşen olaylardan bihaber ve camiaya h&acirc;kim olan kurallara bağlı kalmamalılar. İkinci olarak da bu haberin doğru olduğunu kabul etsek bile onların diğer kimselerle bu savaşa katılmaları k&uuml;lt&uuml;rel bir anlam ve y&ouml;ne sahip olduğu şeklinde yorumlanabilinir. Yani onlarda ordunun diğer erlerinin kenarında savaşan orduyu tadil ediyorlardı. Ordu şehirlere girdiği vakit yersiz yere ve uygunsuz taarruzlarda bulunmalarına engel olurlardı. Kimsenin malına ve canına yersiz yere taarruz etmelerini engellemek i&ccedil;in bu savaşa katıldıklarını s&ouml;yleyebiliriz. &Uuml;&ccedil;&uuml;nc&uuml; olarak tarihin neresinde İran&rsquo;ın askerleri ve İran&rsquo;in g&uuml;&ccedil;leri bu iki İmamın eliyle katledildiği yazılmıştır ki biz onların hakkını almaya koyulalım?!.','Bu tarihi meseleyi a&ccedil;ıklanması birka&ccedil; cihetten dikkat edilmeye ve d&uuml;ş&uuml;nd&uuml;rmeye şayan zikirdir:\r\n\r\n\r\n	1)&nbsp;&nbsp; Bildiğiniz gibi Tarihi ya rivayi bir kaynağın itibarı o kaynakta bulunan t&uuml;m konuların y&uuml;zde y&uuml;z doğru ve kesin ve teyit edilmiş anlamında değildir. Taberi tarihi de bu kaideden m&uuml;stesna değildir. Taberi tarihi muteber olan tarihi kitaplardan olup Ehlis&uuml;nnetin kaynaklarından bir kaynak kitabıdır. Bu kitapta İmam Hasan ve İmam H&uuml;seyin&rsquo;in (a.s.) İran&rsquo;ın Aleyhine ikinci halife tarafından başlatılan savaşa katıldıkları yazılmıştır. Ama Şia&rsquo;nın hi&ccedil;bir kaynak kitabında b&ouml;yle bir haber nakledilmemiştir. Bu haberin Şia kaynaklarında zikredilmemesi bu konunun Şia &acirc;limleri ve tarih&ccedil;ileri tarafından teyit edilmediğine delalet ediyor.\r\n\r\n\r\n	2)&nbsp;&nbsp; Muin&rsquo;in oğlu Yahya, Daris&rsquo;in oğlu Yahya ve Hasan-i Hasancani&rsquo;nin oğlu Ali gibi ravilerden (haberi nakledenler) bazıları bu haberin ravisini yani Ali b. M&uuml;cahidi g&uuml;venilir bir kişi olarak kabul etmemişlerdir. Muin&rsquo;in oğlu Yahya onun hakkında ş&ouml;yle diyor: O yalancıdır o haber uyduran bir kimsedir. Darisi&rsquo;nin oğlu Yahya onun hakkında; o yalancı ve haber uyduran bir kimsedir diyor. Hasan-i Hasancani&rsquo;nin oğlu Ali ş&ouml;yle diyor: Eba Cafer-i Cemal yani Mihran&rsquo;ın oğlu Muhammeden Alinin oğlu M&uuml;cahit hakkında sordum? O onun hakkında yalancıdır dedi.[1] Buna binaen b&ouml;yleli bir şahısın haberi ki rical (raviler) uzmanları tarafından teyit edilmemektedir. O halde ondan nakledilen habere nasıl itimat edilebilinir?\r\n\r\n\r\n	3)&nbsp;&nbsp; Hz. Hasan ve hz. H&uuml;seyin&rsquo;in (a.s.) bu savaşa katıldıklarına dair var olan haberin doğru olduğunu kabul etsek bile farklı y&ouml;nlerden bunun tevcih edilmesi m&uuml;mk&uuml;nd&uuml;r: ilkin: Her ne kadar onlar Hz. Ali gibi bir şahsiyetin &ccedil;ocukları ve Hz. Ali&rsquo;nin kendisi peygamberden sonra şekillenen h&uuml;k&uuml;mete muhalif olanların başında geliyordu. Ona g&ouml;re peygamberden sonra &uuml;&ccedil; halifeden hi&ccedil;birisinin hilafeti meşru değildir, Ama bu şu anlama gelmiyor ki o hazretin kendisi, &ccedil;ocukları ve ona taraftar olan kimseler toplumun i&ccedil;inde ger&ccedil;ekleşen olaylardan uzak, onlardan bihaber ve şehre h&acirc;kim olan kanunlara aykırı hareket ederlerdi. Bilakis şehir ile alakalı olan işlerde onlarda diğer insanlar gibi hareket ediyorlardı. Hz. Ali&rsquo;nin &ccedil;ocuklarının bu savaşa veya diğer savaşlara katıldığını kabul etsek bile bu zaviyeden ve bu a&ccedil;ıdan değerlendirilmesi gerekir. Bu konu d&uuml;nyanın her tarafında kabul g&ouml;r&uuml;lmektedir. H&uuml;k&uuml;mete muhalif olan hi&ccedil; kimse h&uuml;k&uuml;mete muhalif olduğu bahanesiyle h&uuml;k&uuml;metin kanunlarını dinlemiyorum ve toplum bağlamında ger&ccedil;ekleşen olaylardan kendini uzaklaştıramaz.\r\n\r\n\r\n	İkinci olarak: Bu haberin doğru olduğunu kabul edersek onların diğer insanlarla birlikte savaşa katılmaları k&uuml;lt&uuml;rel bir y&ouml;n&uuml; var olabilir. Yani onlar diğer insanlarla birlikte şehirlere girdiklerinde onlarla birlikte olanların davranışlarını şehirdeki insanların mallarına ve canlarına karşı yersiz yere ve uygun olmayan davranışlarda bulunmalarına engel olurlardı ve savaş&ccedil;ıların g&uuml;c&uuml;n&uuml; tadil ediyor g&ouml;revini &uuml;stlenmiş olmuş olabilirler. G&uuml;n&uuml;m&uuml;zde de t&uuml;m askeri g&uuml;&ccedil;lerin yardım ve k&uuml;lt&uuml;rel hata itikadi ve inan&ccedil;sal b&ouml;l&uuml;mlere sahip oldukları gibi. İmam Ali&rsquo;nin kendisi de h&uuml;k&uuml;mete muhalif olduğu halde h&uuml;k&uuml;meti tadil etmek i&ccedil;in halifelere yardımcı oluyor ve &ouml;ğ&uuml;t veriyordu. Onun &ccedil;ocukları da bu savaşlarda birer savaş&ccedil;ı değil belki durumları kontrol etme ve onlara y&ouml;n verme g&ouml;revini &uuml;stlenmiş olabilirler. &Uuml;&ccedil;&uuml;nc&uuml; olarak; hangi tarihte iranın askerlerinin o iki imamın eliyle &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml; yazılmıştır? Ta onlardan &ouml;ld&uuml;r&uuml;lm&uuml;ş olan İranlıların hakkını almaya koyulalım d&uuml;ş&uuml;ncesi bizde şekillenebilsin. O iki İmamın İranlıların aleyhinde ger&ccedil;ekleşen savaşa katıldıklarını yazan bu tarih katabının kendisi bile onların eliyle her hangi birisinin &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;ne dair hi&ccedil;bir işaret s&ouml;z konusu değildir.\r\n\r\n\r\n	-------------\r\n	[1] El-muzci, &ldquo;Tehzibul-Kemal&rdquo;, c. 21, s. 1118-119(el-mektebetu eş-şamile) kitabın h&uuml;viyeti yazılmamış.'),(652,'tr664','<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Bir&ccedil;ok millet ve kavim, hatta g&uuml;n&uuml;m&uuml;z modern d&uuml;nyasında bile insanlar birbirlerini tanımak ve irtibat kurmak amacıyla &ccedil;eşitli alametler kullanırlar. Seyyidler, tarihi olaylar, mezhepsel, toplumsal vb. nedenlerden dolayı &ouml;zel bazı şiar ve alametlere sahiptirler. Dini a&ccedil;ıdan seyyidlerin siyah sarık giymeleri cedleri Resul-i Ekrem&rsquo;in (s.a.a) siyah sarık giymesinden kaynaklanmaktadır. Resulullah&rsquo;ın (s.a.a) siyah sarık giydiğini g&ouml;steren bir&ccedil;ok rivayet vardır. Aynı şekilde Peygamberin (s.a.a) &ouml;zellikle beyaz olmak &uuml;zere diğer renklerde sarık kullandığı da rivayet edilmiştir. <span>&nbsp;&nbsp;</span><span>&nbsp;</span><span>&nbsp;</span><span>&nbsp;</span><span>&nbsp;</span><span>&nbsp;&nbsp;&nbsp;</span></span></p>\r\n','<p>\r\n	Bir&ccedil;ok millet ve kavim, hatta g&uuml;n&uuml;m&uuml;z modern d&uuml;nyasında bile insanlar birbirlerini tanımak ve irtibat kurmak amacıyla &ccedil;eşitli alametler kullanırlar. Belu&ccedil;ların ve K&uuml;rtlerin kendilerine &ouml;zg&uuml; elbiseleri, hak ehlinin bıyık bırakması, İran&rsquo;daki Mevlevilerin sarık giyip uzun sakal bırakmaları ve &ouml;zel elbiseleri, Arapların kendilerine ait elbiseleri ve Hindistan&rsquo;daki Sih&rsquo;lerin sarık giyip, bıyık bırakmaları gibi.</p>\r\n\r\n<p>\r\n	Seyyidler, tarihi olaylar, mezhepsel, toplumsal vs. nedenlerden dolayı &ouml;zel bazı şiar ve alametlere sahiptirler. Dini a&ccedil;ıdan seyyidlerin siyah sarık giymeleri cedleri Resul-i Ekrem&rsquo;in (s.a.a) siyah sarık giymesinden kaynaklanmaktadır. Resulullah&rsquo;ın (s.a.a) siyah sarık giydiğini g&ouml;steren bir&ccedil;ok rivayet vardır. Ehl-i S&uuml;nnet&rsquo;in b&uuml;y&uuml;k alimlerinden Şemsuddin Zehebi Peygamberimizin sarığının siyah olması hususunda Sihah-ı Sitte ve diğer kaynaklardan beş tane rivayet getirmiştir.[1] S&ouml;z&uuml;n uzamaması i&ccedil;in aşağıda onlardan ikisine yer veriyoruz:[2]</p>\r\n\r\n<p>\r\n	1- Cabir b. Abdullah diyor ki: &lsquo;Peygamber, Mekke&rsquo;yi fethettiğinde başında siyah sarık olduğu halde şehire girdi.&rsquo;[3]</p>\r\n\r\n<p>\r\n	2- Cafer b. Amr b. Haris, babasının ş&ouml;yle dediğini nakleder: Peygamberi (s.a.a) minberdeyken başında bir tarafını omuzlarının arasına atmış olduğu halde siyah sarıkla g&ouml;rd&uuml;m.[4]</p>\r\n\r\n<p>\r\n	Yine siyah sarık giymek Araplarda bir gelenek idi. Hz. Ali b. Ebu Talib, Abdurrahman b. Afv, Said b. Muesyyib, &Ouml;mer, Muaviye, Ebu Musa Eş&rsquo;ari, Muhamed b. Hanefiyye vs. kimseler siyah sarık giyerlerdi.</p>\r\n\r\n<p>\r\n	Abbasilerin şiarının siyah sarık olması ve M&uuml;sl&uuml;manların mecburiyetten dolayı siyah renkli sarık giymelerinden &ouml;t&uuml;r&uuml;, Masum İmamlar (a.s) buna karşı &ccedil;ıkıyor ve takiyyenin gerektirdiği durumların dışında siyah renk giymiyorlardı. Bir rivayette Davud Rıkki ş&ouml;yle diyor: &lsquo;Şiiler, siyah giyinme hakkında İmam Sadık&rsquo;tan (a.s) sorup dururlardı. Birg&uuml;n Onun, siyah c&uuml;bbe, siyah başlık, siyah pamuklu astarla sarılmış siyah ayakkabı giydiği halde oturduğunu g&ouml;rd&uuml;m. İmam bana ş&ouml;yle buyurdu: Kalbini temiz tut, istediğini giyin.&rsquo; Şeyh Saduk bunu ş&ouml;yle a&ccedil;ıklıyor: İmam (a.s) bu işi takiyye ve mecburluktan yapıyordu. &Ccedil;&uuml;nk&uuml; d&uuml;şmanlar Onu siyah giymenin caiz olmadığını s&ouml;ylemekle itham ediyorlardı.[5]</p>\r\n\r\n<p>\r\n	İbn-i Anbe ş&ouml;yle yazar: &lsquo;Seyyid Razi, taliplerin i&ccedil;inde siyah alameti kullanan ilk kişiydi.&rsquo;[6]</p>\r\n\r\n<p>\r\n	Bundan, Seyyid Razi&rsquo;den &ouml;nce seyyidlerin siyah rengi şiar ve alamet olarak kullanmadıkları, bu işin &ouml;nc&uuml;l&uuml;ğ&uuml;n&uuml; Seyyid Razi&rsquo;nin yaptığı &ccedil;ıkar.</p>\r\n\r\n<p>\r\n	Seyyidler ve Ben&icirc; Haşim siyah rengi bir alamet olarak Seyyid Razi&rsquo;den sonra zamanla kullanmaya başladılar. Seyyid Razi, H.K. 359-406 yılları arasında yaşadığına g&ouml;re seyyidlerin siyah alametleri kullanması hicri 4. y&uuml;zyılın başına denk gelmektedir. Seyyid Razi&rsquo;den &ouml;nce seyyidler siyah renk kullanmazlardı. Bunun nedenlerinden biri siyah rengi kendilerine şiar edinen Ben&icirc; Abbas&rsquo;a karşı m&uuml;cadele vermek i&ccedil;indi. Bu y&uuml;zden siyah elbise giyinmenin keraheti hususunda rivayetler gelmiştir.</p>\r\n\r\n<p>\r\n	Yine Peygamberin (s.a) &ccedil;eşitli renklerde sarık kullandığı nakledilmiştir. Onlardan biri, beyaz renkli ve &lsquo;Bulut&rsquo; adındaki sarıktı.[7] Sadr-ı İslam&rsquo;da Hz. Ali b. H&uuml;seyin (a.s), Salim b. Abdullah, Said b. C&uuml;beyr, Harice b. Yezid vs. gibilerinin sarıkları beyaz idi.</p>\r\n\r\n<p>\r\n	İmam Rıza&rsquo;nın (a.s) d&ouml;neminde Şiilerin şiarı yeşil elbise olup, yeşil sarık giymek onların arasında yaygındı.[8]</p>\r\n\r\n<p>\r\n	Bazılarına g&ouml;re Safevi şahları, İmam H&uuml;seyin&rsquo;in mazlumiyetinin varisleri olan seyyidlerin devamlı olarak Onun (a.s) musibetinin matemini tutsunlar diye siyah sarığı seyyidlerin alameti yaptılar.[9] Ancak bu g&ouml;r&uuml;ş, İran halkının k&uuml;lt&uuml;r&uuml;yle uyuşmamaktadır; zira halk matemlerde siyah sarık değil, siyah elbise giyer. &nbsp;<br />\r\n	-------------</p>\r\n\r\n<p>\r\n	[1] -Zehebi, Şemsuddin, Siyer-u A&rsquo;lami&rsquo;n-Nubela, 1/372, Beyrut baskısı.</p>\r\n\r\n<p>\r\n	[2] -http://www.porsojoo.com/ &rsquo;dan alıntı yapılmıştır.</p>\r\n\r\n<p>\r\n	[3] -Zehebi, Şemsuddin, a.g.e; Sire-i İbn-i Kesir, 4/708</p>\r\n\r\n<p>\r\n	[4] -Babun Ma Yuzkeru Min Asari&rsquo;n Nebiy (s.a.a) (Zehebi, Şemsuddin, a.g.e; Sire-i İbn-i Kesir, 4/708)</p>\r\n\r\n<p>\r\n	[5] -Vesail-uş Şia, c.4, Bab:19, H.5469.</p>\r\n\r\n<p>\r\n	[6] -Umdetu&rsquo;t-Talib; Ayetullah Hoi, Mu&rsquo;cem-u Ricali&rsquo;l Hadis, c.16, s.20.</p>\r\n\r\n<p>\r\n	[7] -Emini Necefi, Abdulh&uuml;seyin Ahmed, el-Ğadir Fi&rsquo;l Kitabi ve&rsquo;l-Sunneti ve&rsquo;l-Edeb, c.3, s.290-293, 3. Baskı, Beyrut, Daru&rsquo;l-Kitabi&rsquo;l-Arabi, H.K.1387</p>\r\n\r\n<p>\r\n	[8] -http://www.ichodoc.ir/p-a/CHANGED/157/HTML/157 8.htm</p>\r\n\r\n<p>\r\n	[9] -Fakihi, Ali Asgar, Tarihi-i Mezhebi-i Kum, s.115.</p>\r\n','Bir&ccedil;ok millet ve kavim, hatta g&uuml;n&uuml;m&uuml;z modern d&uuml;nyasında bile insanlar birbirlerini tanımak ve irtibat kurmak amacıyla &ccedil;eşitli alametler kullanırlar. Seyyidler, tarihi olaylar, mezhepsel, toplumsal vb. nedenlerden dolayı &ouml;zel bazı şiar ve alametlere sahiptirler. Dini a&ccedil;ıdan seyyidlerin siyah sarık giymeleri cedleri Resul-i Ekrem&rsquo;in (s.a.a) siyah sarık giymesinden kaynaklanmaktadır. Resulullah&rsquo;ın (s.a.a) siyah sarık giydiğini g&ouml;steren bir&ccedil;ok rivayet vardır. Aynı şekilde Peygamberin (s.a.a) &ouml;zellikle beyaz olmak &uuml;zere diğer renklerde sarık kullandığı da rivayet edilmiştir. &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;','Bir&ccedil;ok millet ve kavim, hatta g&uuml;n&uuml;m&uuml;z modern d&uuml;nyasında bile insanlar birbirlerini tanımak ve irtibat kurmak amacıyla &ccedil;eşitli alametler kullanırlar. Belu&ccedil;ların ve K&uuml;rtlerin kendilerine &ouml;zg&uuml; elbiseleri, hak ehlinin bıyık bırakması, İran&rsquo;daki Mevlevilerin sarık giyip uzun sakal bırakmaları ve &ouml;zel elbiseleri, Arapların kendilerine ait elbiseleri ve Hindistan&rsquo;daki Sih&rsquo;lerin sarık giyip, bıyık bırakmaları gibi.\r\n\r\n\r\n	Seyyidler, tarihi olaylar, mezhepsel, toplumsal vs. nedenlerden dolayı &ouml;zel bazı şiar ve alametlere sahiptirler. Dini a&ccedil;ıdan seyyidlerin siyah sarık giymeleri cedleri Resul-i Ekrem&rsquo;in (s.a.a) siyah sarık giymesinden kaynaklanmaktadır. Resulullah&rsquo;ın (s.a.a) siyah sarık giydiğini g&ouml;steren bir&ccedil;ok rivayet vardır. Ehl-i S&uuml;nnet&rsquo;in b&uuml;y&uuml;k alimlerinden Şemsuddin Zehebi Peygamberimizin sarığının siyah olması hususunda Sihah-ı Sitte ve diğer kaynaklardan beş tane rivayet getirmiştir.[1] S&ouml;z&uuml;n uzamaması i&ccedil;in aşağıda onlardan ikisine yer veriyoruz:[2]\r\n\r\n\r\n	1- Cabir b. Abdullah diyor ki: &lsquo;Peygamber, Mekke&rsquo;yi fethettiğinde başında siyah sarık olduğu halde şehire girdi.&rsquo;[3]\r\n\r\n\r\n	2- Cafer b. Amr b. Haris, babasının ş&ouml;yle dediğini nakleder: Peygamberi (s.a.a) minberdeyken başında bir tarafını omuzlarının arasına atmış olduğu halde siyah sarıkla g&ouml;rd&uuml;m.[4]\r\n\r\n\r\n	Yine siyah sarık giymek Araplarda bir gelenek idi. Hz. Ali b. Ebu Talib, Abdurrahman b. Afv, Said b. Muesyyib, &Ouml;mer, Muaviye, Ebu Musa Eş&rsquo;ari, Muhamed b. Hanefiyye vs. kimseler siyah sarık giyerlerdi.\r\n\r\n\r\n	Abbasilerin şiarının siyah sarık olması ve M&uuml;sl&uuml;manların mecburiyetten dolayı siyah renkli sarık giymelerinden &ouml;t&uuml;r&uuml;, Masum İmamlar (a.s) buna karşı &ccedil;ıkıyor ve takiyyenin gerektirdiği durumların dışında siyah renk giymiyorlardı. Bir rivayette Davud Rıkki ş&ouml;yle diyor: &lsquo;Şiiler, siyah giyinme hakkında İmam Sadık&rsquo;tan (a.s) sorup dururlardı. Birg&uuml;n Onun, siyah c&uuml;bbe, siyah başlık, siyah pamuklu astarla sarılmış siyah ayakkabı giydiği halde oturduğunu g&ouml;rd&uuml;m. İmam bana ş&ouml;yle buyurdu: Kalbini temiz tut, istediğini giyin.&rsquo; Şeyh Saduk bunu ş&ouml;yle a&ccedil;ıklıyor: İmam (a.s) bu işi takiyye ve mecburluktan yapıyordu. &Ccedil;&uuml;nk&uuml; d&uuml;şmanlar Onu siyah giymenin caiz olmadığını s&ouml;ylemekle itham ediyorlardı.[5]\r\n\r\n\r\n	İbn-i Anbe ş&ouml;yle yazar: &lsquo;Seyyid Razi, taliplerin i&ccedil;inde siyah alameti kullanan ilk kişiydi.&rsquo;[6]\r\n\r\n\r\n	Bundan, Seyyid Razi&rsquo;den &ouml;nce seyyidlerin siyah rengi şiar ve alamet olarak kullanmadıkları, bu işin &ouml;nc&uuml;l&uuml;ğ&uuml;n&uuml; Seyyid Razi&rsquo;nin yaptığı &ccedil;ıkar.\r\n\r\n\r\n	Seyyidler ve Ben&icirc; Haşim siyah rengi bir alamet olarak Seyyid Razi&rsquo;den sonra zamanla kullanmaya başladılar. Seyyid Razi, H.K. 359-406 yılları arasında yaşadığına g&ouml;re seyyidlerin siyah alametleri kullanması hicri 4. y&uuml;zyılın başına denk gelmektedir. Seyyid Razi&rsquo;den &ouml;nce seyyidler siyah renk kullanmazlardı. Bunun nedenlerinden biri siyah rengi kendilerine şiar edinen Ben&icirc; Abbas&rsquo;a karşı m&uuml;cadele vermek i&ccedil;indi. Bu y&uuml;zden siyah elbise giyinmenin keraheti hususunda rivayetler gelmiştir.\r\n\r\n\r\n	Yine Peygamberin (s.a) &ccedil;eşitli renklerde sarık kullandığı nakledilmiştir. Onlardan biri, beyaz renkli ve &lsquo;Bulut&rsquo; adındaki sarıktı.[7] Sadr-ı İslam&rsquo;da Hz. Ali b. H&uuml;seyin (a.s), Salim b. Abdullah, Said b. C&uuml;beyr, Harice b. Yezid vs. gibilerinin sarıkları beyaz idi.\r\n\r\n\r\n	İmam Rıza&rsquo;nın (a.s) d&ouml;neminde Şiilerin şiarı yeşil elbise olup, yeşil sarık giymek onların arasında yaygındı.[8]\r\n\r\n\r\n	Bazılarına g&ouml;re Safevi şahları, İmam H&uuml;seyin&rsquo;in mazlumiyetinin varisleri olan seyyidlerin devamlı olarak Onun (a.s) musibetinin matemini tutsunlar diye siyah sarığı seyyidlerin alameti yaptılar.[9] Ancak bu g&ouml;r&uuml;ş, İran halkının k&uuml;lt&uuml;r&uuml;yle uyuşmamaktadır; zira halk matemlerde siyah sarık değil, siyah elbise giyer. &nbsp;\r\n	-------------\r\n\r\n\r\n	[1] -Zehebi, Şemsuddin, Siyer-u A&rsquo;lami&rsquo;n-Nubela, 1/372, Beyrut baskısı.\r\n\r\n\r\n	[2] -http://www.porsojoo.com/ &rsquo;dan alıntı yapılmıştır.\r\n\r\n\r\n	[3] -Zehebi, Şemsuddin, a.g.e; Sire-i İbn-i Kesir, 4/708\r\n\r\n\r\n	[4] -Babun Ma Yuzkeru Min Asari&rsquo;n Nebiy (s.a.a) (Zehebi, Şemsuddin, a.g.e; Sire-i İbn-i Kesir, 4/708)\r\n\r\n\r\n	[5] -Vesail-uş Şia, c.4, Bab:19, H.5469.\r\n\r\n\r\n	[6] -Umdetu&rsquo;t-Talib; Ayetullah Hoi, Mu&rsquo;cem-u Ricali&rsquo;l Hadis, c.16, s.20.\r\n\r\n\r\n	[7] -Emini Necefi, Abdulh&uuml;seyin Ahmed, el-Ğadir Fi&rsquo;l Kitabi ve&rsquo;l-Sunneti ve&rsquo;l-Edeb, c.3, s.290-293, 3. Baskı, Beyrut, Daru&rsquo;l-Kitabi&rsquo;l-Arabi, H.K.1387\r\n\r\n\r\n	[8] -http://www.ichodoc.ir/p-a/CHANGED/157/HTML/157 8.htm\r\n\r\n\r\n	[9] -Fakihi, Ali Asgar, Tarihi-i Mezhebi-i Kum, s.115.'),(653,'tr663','<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Mira&ccedil;, Arap&ccedil;a&rsquo;da g&ouml;ğe &ccedil;ıkmak i&ccedil;in kullanılan vasıta demektir. Rivayet ve tefsirlerde ise Peygamberimizin (s.a.a) fiziki olarak Mekke&rsquo;den Beytu&rsquo;l-Mukaddes&rsquo;e gitmesine, oradan g&ouml;ğe &ccedil;ıkmasına, sonrada tekrar Mekke&rsquo;ye d&ouml;nmesine mira&ccedil; denmektedir. Rivayetlerden anlaşıldığı kadarıyla Resulullah&rsquo;ın (s.a.a) dışında herhangi bir peygamber miraca gitmemiştir; sadece Hz. S&uuml;leyman, Hz. İdris ve Hz. İsa gibi peygamberler miracın bazı merhalelerinin benzerini yaşamışlardır. Yine rivayetlerden Peygamberimizin (s.a.a) miraca bir kere gittiği anlaşılsa da farklı &ouml;zelliklerde defalarca miraca gittiğide s&ouml;ylenebilir.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Miracın zamanı konusunda rivayetler değişik olsa da hangisinin doğru olduğu konusunda kesin bir şey s&ouml;yleyemeyiz. Kesin tarihi bilmemek benzeri bir&ccedil;ok olayda olduğu gibi burada da b&ouml;yle bir şeyin ger&ccedil;ekleşmediği manasına gelmez.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Peygamberimiz (s.a.a) mira&ccedil;tan sonra direkt olarak Mekke&rsquo;ye d&ouml;nm&uuml;ş, bu &ouml;nemli olayı Kureyş&rsquo;e anlatmış ve onu delillerle ispat etmiştir. Ayrıca n&uuml;b&uuml;vveti boyunca mira&ccedil;ta g&ouml;rd&uuml;klerinden s&ouml;ylenebilecek olanları sade bir şekilde insanlara anlatıyordu. Onların &ccedil;oğu rivayet ve tefsir kitaplarında kaydedilmiştir. <span>&nbsp;</span><span>&nbsp;</span></span></p>\r\n','<p>\r\n	&nbsp;Sorunuza cevap verebilmek i&ccedil;in &ouml;nce onu b&ouml;l&uuml;mlere ayıracak sonra incelemeye alacağız:</p>\r\n\r\n<p>\r\n	1) Mira&ccedil; nedir ve İslami metinlerde nasıl kullanılmıştır?</p>\r\n\r\n<p>\r\n	2) Peygamberimizin (s.a.a) dışındaki peygamberlerden miraca giden var mı yoksa bu konu yalnızca Resul&uuml; Ekrem&rsquo;e mi (s.a.a) &ouml;zg&uuml;d&uuml;r?</p>\r\n\r\n<p>\r\n	3) Peygamberimiz (s.a.a) ka&ccedil; kere miraca gitmiştir?</p>\r\n\r\n<p>\r\n	4) Mira&ccedil; tam olarak ne zaman ger&ccedil;ekleşti?</p>\r\n\r\n<p>\r\n	5) Peygamberimiz (s.a.a) mira&ccedil;ta neler g&ouml;rd&uuml;?</p>\r\n\r\n<p>\r\n	6) Peygamberimiz (s.a.a) mira&ccedil;tan nasıl d&ouml;nd&uuml; ve d&ouml;nd&uuml;kten sonra neler yaptı?</p>\r\n\r\n<p>\r\n	Şimdi bunları sırasıyla ele alalım:</p>\r\n\r\n<p>\r\n	1) Mira&ccedil;, Arap&ccedil;a&rsquo;da g&ouml;ğe &ccedil;ıkmak i&ccedil;in kullanılan vasıta demektir. Bu dilde merdivene de mira&ccedil; denilmektedir. [1]</p>\r\n\r\n<p>\r\n	Kur&rsquo;an- Kerim, İsra suresinin birinci ayetinde Resul-i Ekrem&rsquo;in (s.a.a) mucizevi bir şekilde Mescidu&rsquo;l-Haram&rsquo;la (Mekke) Beytu&rsquo;l-Mukaddddes (Mescidu&rsquo;l-Aksa) arasındaki uzak mesafeyi Allah&rsquo;ın yardımıyla bir gecede gittiği anlatmaktadır. Bu yolculuk daha uzun bir yolculuğa, yani g&ouml;klerde dolaşmaya ve ilahi ayetleri g&ouml;rmeye hazırlık olmuştur. Olayın ikinci kısmı Necm suresinin ilk ayetlerinde anlatılmıştır.</p>\r\n\r\n<p>\r\n	Bununla birlikte mira&ccedil; kelimesi Kur&rsquo;an&rsquo;da ge&ccedil;memiş, bu kelime rivayetlerde ve s&ouml;z konusu ayetlerin tefsirinde Leylet&uuml;&rsquo;l-Mira&ccedil; (Mira&ccedil; Gecesi) şeklinde gelmiştir. Ona b&ouml;yle bir ad verilmesi Peygamberimizin (s.a.a) bu yolculukta &lsquo;Burak&rsquo; adlı bir bineğe bindiği i&ccedil;in olabilir. [2]</p>\r\n\r\n<p>\r\n	Kısacası biz ne zaman burada bu kelimeyi kullansak maksadımız Peygamberimizin (s.a.a) bu g&uuml;zel ve mucizevi yolculuğu olacaktır. [3]</p>\r\n\r\n<p>\r\n	2) Bu mucizenin Peygamberimizle (s.a.a) sınırlı olup olmadığı konusuna gelince, akli ve dini &ouml;l&ccedil;&uuml;lere g&ouml;re diğer peygamberlerinde Allah&rsquo;ın yardımıyla mucize hızıyla yerde ve g&ouml;kte hareket etmelerine ve Allah&rsquo;ın ayetlerini g&ouml;rmelerine her hangi bir engel yoktur. Ancak Kur&rsquo;an-ı Kerim&rsquo;den ve sahih rivayetlerden bu şekilde g&ouml;ğe &ccedil;ıkıp sonra &uuml;mmetinin i&ccedil;ine d&ouml;nerek tebliğine devam eden hi&ccedil; bir peygamberin olmadığı anlaşılmaktadır.</p>\r\n\r\n<p>\r\n	Bazı ayetlerde, Hz. S&uuml;leyman&rsquo;ın (a.s) r&uuml;zgarın vasıtasıyla s&uuml;ratle d&uuml;nyanın &ccedil;eşitli yerlerine gittiğinden [4] veya İdris (a.s) [5] ve İsa (a.s) [6] gibi peygamberlerin g&ouml;ğe y&uuml;kseldiklerinden bahsedilmektedir. Ama yukarıda da değindiğimiz gibi bunların hi&ccedil; biri Peygamberimizin (s.a.a) miracına tam olarak benzememekteler. Zira Hz. S&uuml;leyman&rsquo;ın (a.s) yolculuğu yery&uuml;z&uuml;nde idi. Hz. İdris (a.s) ve Hz. İsa (a.s) ise g&ouml;ğe y&uuml;kseldiler ama d&ouml;nmediler. Şii rivayetlerine g&ouml;re İdris (a.s) g&ouml;ky&uuml;z&uuml;nde vefat etmiş, [7] İsa (a.s) ise g&ouml;kte olup Hz. Mehdi&rsquo;nin (a.s) zuhurunu ve Ona yardım etmeyi beklemektedir. [8]</p>\r\n\r\n<p>\r\n	3) Allah&rsquo;ın kuluna ve resul&uuml;ne b&ouml;yle bir mucizeyi defalarca verebileceğine inanıyorsakta mira&ccedil;la ilgili ayetlerden ve rivayetlerin tamamına yakınından bu &ouml;zellikteki bir miracın Peygamberimizin (s.a.a) yaşamında bir kere ger&ccedil;ekleştiği anlaşılmaktadır.</p>\r\n\r\n<p>\r\n	Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) miracının iki kere veya 120 kere ger&ccedil;ekleştiğini s&ouml;yleyen rivayetlere [9] gelince bunlar hakkında diyoruz ki:</p>\r\n\r\n<p>\r\n	a- B&ouml;yle rivayetlerin sayısı az olup, dolaylı ve a&ccedil;ık şekilde miracın bir kere ger&ccedil;ekleştiğini s&ouml;yleyen rivayetler karşısında zayıf kalmaktalar.</p>\r\n\r\n<p>\r\n	b- S&ouml;z konusu az sayıdaki rivayetlerin senetleri de fazla muteber değildir. &Ouml;rneğin birinci rivayetin senedindeki Ali b. Ebi Hamza denen kimse zayıf biridir; [10] Kasım b. Muhammed denen kişi ise Vakıfi&rsquo;dir. [11] İkinci rivayetin senedinde ise Seleme b. el-Hattap gibiler vardır. Rical ilmi alimleri onun rivayet nakletmede zayıf olduğunu s&ouml;yl&uuml;yorlar. [12]</p>\r\n\r\n<p>\r\n	c- Bununla birlikte Peygamberimizin (s.a.a) fiziki miracının bir kere, ama manevi miracının defalarca olduğunu s&ouml;yleyebiliriz. Miracın tekrarlandığını s&ouml;yleyen rivayetler ruhani mira&ccedil;lara işaret etmekte, hatta peygamberlerin dışındaki kimseler i&ccedil;inde ger&ccedil;ekleşebileceğini s&ouml;yleyebiliriz. Nitekim namazın m&uuml;minin miracı olduğunu belirten rivayetler vardır. [13]</p>\r\n\r\n<p>\r\n	4) Hatırlatmak gerekir ki, bir&ccedil;ok tarihi olayın kendisine, &ouml;ğretilerine, ibretlerine dikkat etmek onun zamanını tam olarak bilmekten &ccedil;ok daha &ouml;nemlidir. Zaman ve mekana haddinden fazla &ouml;nem vermek asıl olaydan bir t&uuml;r uzaklaşmak demektir. Belkide bu y&uuml;zden Allah Kur&rsquo;an&rsquo;da bir &ccedil;ok peygamberin adını ve yaşamını zikrederken hi&ccedil; birinin doğum, bi&rsquo;set ve vefat tarihini tam olarak vermemiş, birinin dışında [14] hi&ccedil; bir peygamberin peygamberlik s&uuml;resini zikretmemiştir.</p>\r\n\r\n<p>\r\n	Kaldı ki mira&ccedil;, hen&uuml;z İslam&rsquo;ın temellerinin zayıf olduğu ve İslam tarihinin yazılmaya başlanmadığı d&ouml;nemde ger&ccedil;ekleşmişti. Bu y&uuml;zden miracın zamanı konusunda M&uuml;sl&uuml;man tarih&ccedil;iler arasında g&ouml;r&uuml;ş birliği yoktur. Kimilerine g&ouml;re bi&rsquo;set&rsquo;in 10. yılında, kimilerine g&ouml;re ramazanın 16&rsquo;sını 17&rsquo;sine bağlayan gece, kimilerine g&ouml;re de bi&rsquo;setin başlarında ger&ccedil;ekleşmiştir.&rsquo; [15] Bundan dolayı miracı kutlamak istediğinizde bu tarihlerden birini, hatta başka bir tarihi bu ama&ccedil; i&ccedil;in se&ccedil;ebilir ve o tarihte onu ele alıp inceleyebilirsiniz. Bunun başka bir tarihte olmasının sakıncası yoktur.</p>\r\n\r\n<p>\r\n	5- İsra suresinin 1. ayetine g&ouml;re miracın hedefi ilahi ayetleri Peygambere (s.a.a) g&ouml;stermektir. Kur&rsquo;an, yerde ve g&ouml;klerde ne varsa t&uuml;m&uuml;n&uuml;n, hatta insanların bile Allah&rsquo;ın ayetleri olduğunu vurgulamaktadır. [16] Buna g&ouml;re Allah mira&ccedil;ta yalnızca normal ayetleri değil onların yanı sıra &ccedil;ok b&uuml;y&uuml;k ayetleri Peygamber (s.a.a) gibi onları derkedebilecek birine g&ouml;stermek istemiştir. Allah bu ayetleri &lsquo;Allah&rsquo;ın b&uuml;y&uuml;k ayetler&rsquo; diye nitelemiştir. [17]</p>\r\n\r\n<p>\r\n	Biz derkedemeyeceğimiz i&ccedil;in Peygamberin (s.a.a), orada yaşadıklarının t&uuml;m&uuml;n&uuml; s&ouml;ylemediği kesindir. Ama bir&ccedil;ok rivayette orada yaşadıklarının bir kısmı anlatılmıştır. Ancak M&uuml;sl&uuml;manlar olayın aslını kabul etmelerine karşın malesef hadis yazmada meydana gelen duraklamadan dolayı bu alanda &ccedil;eşitli ve bazende &ccedil;elişkili rivayetler karşımıza &ccedil;ıkmaktadır. Bu y&uuml;zden Şeyh Tabersi bu alandaki rivayetleri d&ouml;rt kısıma ayırmış, her kısıma &ouml;rnekler getirerek onlar hakkında nasıl bir g&ouml;r&uuml;şe sahip olmamız gerektiğinin yolunu g&ouml;stermiştir:</p>\r\n\r\n<p>\r\n	1. Kısım: Bu gruptaki rivayetler m&uuml;tevatir olup doğruluklarında ş&uuml;phemiz yoktur. Peygamberimizin (s.a.a) miraca gittiği konusunu ele alan ama ayrıntılara girmeyen rivayetler bu t&uuml;rdendir. B&ouml;yle rivayetler doğal olarak kabul g&ouml;r&uuml;rler.&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	2. Kısım: Miracın akıl ve dinin ilk &ouml;l&ccedil;&uuml;leriyle &ccedil;elişmeyen bazı ayrıntılarını anlatan rivayetler; Peygamberimizin g&ouml;klerde dolaşması, peygamberlerle g&ouml;r&uuml;şmesi, arş, sidretu&rsquo;l m&uuml;nteha, cennet ve cehennemi g&ouml;rmesi bu ayrıntılardandır. Bunları kabul ediyor ve bazıları gibi r&uuml;yada değilde Peygamberimiz (s.a.a) uyanıkken ger&ccedil;ekleştiğine inanıyoruz.</p>\r\n\r\n<p>\r\n	3. Kısım: Kimi rivayetlerin zahirleri bazı bilgilerimizle uyuşmamaktadır. Ama bazı y&ouml;nlerden bu uyuşmazlık giderilebilir. &Ouml;rneğin Peygamberimizin (s.a.a) cennettekilerin nimetler i&ccedil;inde olduğunu, cehennemdekilerinde azapladıklarını g&ouml;rmesi gibi (burada kıyamet gelmeden insanlar nasıl cennette ve cehennemde olabilirler sorusu akıla gelebilir. Cevap olarak diyoruz ki: Onlar berzah cennet ve cehnnemi olabilir veya onların kendileri değilde isim, sıfat ve misali cisimlerini g&ouml;rm&uuml;şt&uuml;r). B&ouml;yle rivayetleri tevilleriyle kabul etmek gerekir.</p>\r\n\r\n<p>\r\n	4. Kısım: Zahirleri sahih ve &ouml;l&ccedil;&uuml;lere uygun olmayan, tevilleride &ccedil;ok zor olan rivayetlerdir. Mesela Peygamberin (s.a.a) Allah&rsquo;la beraber bir tahtın &uuml;zerinde oturması gibi. B&ouml;yle rivayetlerin reddedilmesi gerekir. [18]</p>\r\n\r\n<p>\r\n	Bu alanda ki onca rivayeti bu kısa yazıda aktarmak m&uuml;mk&uuml;n olmayacağından, bu konudaki kitap ve makalelere bakabilirsiniz. [19] Sizin i&ccedil;in herhangi bir rivayet anlaşılmaz olursa bize yazarak onun hakkında a&ccedil;ıklama isteyebilirsiniz. Bizde Allah&rsquo;ın yardımıyla onu size a&ccedil;ıklarız.</p>\r\n\r\n<p>\r\n	6- Peygamberimizin (s.a.a) mira&ccedil;tan nasıl d&ouml;nd&uuml;ğ&uuml; ve d&ouml;nd&uuml;kten sonra neler yaptığı konusunda bazı rivayetlerde Peygamber Efendimiz g&ouml;kten d&ouml;nd&uuml;kten sonra direkt olarak Mekke şehrine geldiği ve kendileri hakkında &ccedil;ok endişe duyan Ebu Talib&rsquo;le g&ouml;r&uuml;şt&uuml;ğ&uuml; nakledilmiştir. [20] Sonra mira&ccedil; olayını Kureyş&rsquo;e haber vererek onların bu konudaki ş&uuml;phe ve sorularını cevapladı. &Ouml;rneğin Beytu&rsquo;l Mukaddes&rsquo;in &ouml;zellikleri [21] ve yolunun &uuml;zerinde olan Kureyş&rsquo;in kervanı hakkında [22] sorular sormuş Peygamberimizde (s.a.a) onları cevaplamıştır.</p>\r\n\r\n<p>\r\n	Allah Resul&uuml;n&uuml;n (s.a.a) mira&ccedil;ta uygun g&ouml;rd&uuml;ğ&uuml; şeyleri sonradan anlattığı konusunda rivayetler vardır. Bu rivayetlerde &lsquo;Esra Bi&rsquo; (G&ouml;t&uuml;rd&uuml; Beni) veya Araca Bi (Y&uuml;kselltti beni) gibi ibareler ge&ccedil;miştir. Onları İslami İlimlerin toplandığı yazılım programlarına yazarak &ccedil;ok sayıdaki mira&ccedil; hadisine ulaşabilirsiniz. &nbsp;<br />\r\n	-----------</p>\r\n\r\n<p>\r\n	[1] -İbn-i Manzur, Lisanu&rsquo;l Arap, c.2, s.322</p>\r\n\r\n<p>\r\n	[2] -H&uuml;r Amuli, Muhammed b.Hasan, Vesail-uş Şia, c.5, s.257, H.6483, M&uuml;esseset-&uuml; Al-ul Beyt, Kum, H.K.1409.</p>\r\n\r\n<p>\r\n	[3]&nbsp;&nbsp; -Soru:&nbsp;&nbsp; 12680 (Site:&nbsp;&nbsp; 12431) mira&ccedil;la ilgili olup dilerseniz ona da bakabilirsiniz.</p>\r\n\r\n<p>\r\n	[4] - &lsquo;B&ouml;ylece r&uuml;zgarı onun emrine verdik de Onun emriyle dilediği y&ouml;ne hafif hafif eserdi.&rsquo; (Enbiya/81, Sebe/12, Sad/36)</p>\r\n\r\n<p>\r\n	[5] - &lsquo;Biz onu pek y&uuml;ce bir mekana (makama) y&uuml;kselttik.&rsquo; (Meryem/57)</p>\r\n\r\n<p>\r\n	[6] - &lsquo;Allah onu kendisine y&uuml;kseltti...&rsquo; (Nisa/158)</p>\r\n\r\n<p>\r\n	[7] -Kuleyni, Muhammed b. Yakup, Kafi, c.3, s.250, H.26, Daru&rsquo;l-K&uuml;t&uuml;b&uuml;&rsquo;l İslamiyye, Tahran, H.Ş.1365</p>\r\n\r\n<p>\r\n	[8] -a.g.e. c.8, s.49, H.10</p>\r\n\r\n<p>\r\n	[9] -Şeyh Saduk, Hisal, c.2, s.600-601, H.3, İntişarat-ı Camiay-ı M&uuml;derrisin, Kum, H.K.1403.</p>\r\n\r\n<p>\r\n	[10] -Rical-i Allame Hilli, s.232-233, Daru&rsquo;z-Zahair, Kum, H.K.1411.</p>\r\n\r\n<p>\r\n	[11] -Rical-i Keşşi, s.452, İntişarat-ı Danişgah-ı Meşhed, H.Ş.1348. (Vakıfi, sadece 7 imam olduğuna inanan Şiilere denir. Bu mezhebin ravilerine g&uuml;venilirlik vesikası verilmemiştir.)</p>\r\n\r\n<p>\r\n	[12] -Rical-i Allame Hilli, s.227</p>\r\n\r\n<p>\r\n	[13] -Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c.79, s.247, M&uuml;essesset&uuml;&rsquo;l Vefa, Beyrut, H.K.1404</p>\r\n\r\n<p>\r\n	[14] -Ankebut/14 Hz. Nuh (a.s) hakkındadır.</p>\r\n\r\n<p>\r\n	[15] -Mekarim Şirazi, Nasır, Tefsir-i N&uuml;mune, c.12, s.14, Daru&rsquo;l-K&uuml;t&uuml;b&uuml;&rsquo;l İslamiyye, Tahran, H.Ş.1374.</p>\r\n\r\n<p>\r\n	[16] -Zariyat/20-21, Bakara/164, Al-i İmran/190 ve başka bir &ccedil;ok ayet.</p>\r\n\r\n<p>\r\n	[17] -Necm/18</p>\r\n\r\n<p>\r\n	[18] -Tabersi, Fazl b. Hasan, Mecmau&rsquo;l-Beyan, c.6, s.609, İntişarat-ı Nasır H&uuml;srev, Tahran, H.Ş.1372.</p>\r\n\r\n<p>\r\n	[19] -&Ouml;rneğin Tefsir-i N&uuml;mune&rsquo;nin 12. ve 22. ciltlerinde mira&ccedil; hakkında faydalı bilgiler bulabilirsiniz.</p>\r\n\r\n<p>\r\n	[20] -Biharu&rsquo;l Envar, c.18, s.383.</p>\r\n\r\n<p>\r\n	[21] -a.g.e. s.309.</p>\r\n\r\n<p>\r\n	[22] -a.g.e. s.335.</p>\r\n','Mira&ccedil;, Arap&ccedil;a&rsquo;da g&ouml;ğe &ccedil;ıkmak i&ccedil;in kullanılan vasıta demektir. Rivayet ve tefsirlerde ise Peygamberimizin (s.a.a) fiziki olarak Mekke&rsquo;den Beytu&rsquo;l-Mukaddes&rsquo;e gitmesine, oradan g&ouml;ğe &ccedil;ıkmasına, sonrada tekrar Mekke&rsquo;ye d&ouml;nmesine mira&ccedil; denmektedir. Rivayetlerden anlaşıldığı kadarıyla Resulullah&rsquo;ın (s.a.a) dışında herhangi bir peygamber miraca gitmemiştir; sadece Hz. S&uuml;leyman, Hz. İdris ve Hz. İsa gibi peygamberler miracın bazı merhalelerinin benzerini yaşamışlardır. Yine rivayetlerden Peygamberimizin (s.a.a) miraca bir kere gittiği anlaşılsa da farklı &ouml;zelliklerde defalarca miraca gittiğide s&ouml;ylenebilir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Miracın zamanı konusunda rivayetler değişik olsa da hangisinin doğru olduğu konusunda kesin bir şey s&ouml;yleyemeyiz. Kesin tarihi bilmemek benzeri bir&ccedil;ok olayda olduğu gibi burada da b&ouml;yle bir şeyin ger&ccedil;ekleşmediği manasına gelmez.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Peygamberimiz (s.a.a) mira&ccedil;tan sonra direkt olarak Mekke&rsquo;ye d&ouml;nm&uuml;ş, bu &ouml;nemli olayı Kureyş&rsquo;e anlatmış ve onu delillerle ispat etmiştir. Ayrıca n&uuml;b&uuml;vveti boyunca mira&ccedil;ta g&ouml;rd&uuml;klerinden s&ouml;ylenebilecek olanları sade bir şekilde insanlara anlatıyordu. Onların &ccedil;oğu rivayet ve tefsir kitaplarında kaydedilmiştir. &nbsp;&nbsp;','&nbsp;Sorunuza cevap verebilmek i&ccedil;in &ouml;nce onu b&ouml;l&uuml;mlere ayıracak sonra incelemeye alacağız:\r\n\r\n\r\n	1) Mira&ccedil; nedir ve İslami metinlerde nasıl kullanılmıştır?\r\n\r\n\r\n	2) Peygamberimizin (s.a.a) dışındaki peygamberlerden miraca giden var mı yoksa bu konu yalnızca Resul&uuml; Ekrem&rsquo;e mi (s.a.a) &ouml;zg&uuml;d&uuml;r?\r\n\r\n\r\n	3) Peygamberimiz (s.a.a) ka&ccedil; kere miraca gitmiştir?\r\n\r\n\r\n	4) Mira&ccedil; tam olarak ne zaman ger&ccedil;ekleşti?\r\n\r\n\r\n	5) Peygamberimiz (s.a.a) mira&ccedil;ta neler g&ouml;rd&uuml;?\r\n\r\n\r\n	6) Peygamberimiz (s.a.a) mira&ccedil;tan nasıl d&ouml;nd&uuml; ve d&ouml;nd&uuml;kten sonra neler yaptı?\r\n\r\n\r\n	Şimdi bunları sırasıyla ele alalım:\r\n\r\n\r\n	1) Mira&ccedil;, Arap&ccedil;a&rsquo;da g&ouml;ğe &ccedil;ıkmak i&ccedil;in kullanılan vasıta demektir. Bu dilde merdivene de mira&ccedil; denilmektedir. [1]\r\n\r\n\r\n	Kur&rsquo;an- Kerim, İsra suresinin birinci ayetinde Resul-i Ekrem&rsquo;in (s.a.a) mucizevi bir şekilde Mescidu&rsquo;l-Haram&rsquo;la (Mekke) Beytu&rsquo;l-Mukaddddes (Mescidu&rsquo;l-Aksa) arasındaki uzak mesafeyi Allah&rsquo;ın yardımıyla bir gecede gittiği anlatmaktadır. Bu yolculuk daha uzun bir yolculuğa, yani g&ouml;klerde dolaşmaya ve ilahi ayetleri g&ouml;rmeye hazırlık olmuştur. Olayın ikinci kısmı Necm suresinin ilk ayetlerinde anlatılmıştır.\r\n\r\n\r\n	Bununla birlikte mira&ccedil; kelimesi Kur&rsquo;an&rsquo;da ge&ccedil;memiş, bu kelime rivayetlerde ve s&ouml;z konusu ayetlerin tefsirinde Leylet&uuml;&rsquo;l-Mira&ccedil; (Mira&ccedil; Gecesi) şeklinde gelmiştir. Ona b&ouml;yle bir ad verilmesi Peygamberimizin (s.a.a) bu yolculukta &lsquo;Burak&rsquo; adlı bir bineğe bindiği i&ccedil;in olabilir. [2]\r\n\r\n\r\n	Kısacası biz ne zaman burada bu kelimeyi kullansak maksadımız Peygamberimizin (s.a.a) bu g&uuml;zel ve mucizevi yolculuğu olacaktır. [3]\r\n\r\n\r\n	2) Bu mucizenin Peygamberimizle (s.a.a) sınırlı olup olmadığı konusuna gelince, akli ve dini &ouml;l&ccedil;&uuml;lere g&ouml;re diğer peygamberlerinde Allah&rsquo;ın yardımıyla mucize hızıyla yerde ve g&ouml;kte hareket etmelerine ve Allah&rsquo;ın ayetlerini g&ouml;rmelerine her hangi bir engel yoktur. Ancak Kur&rsquo;an-ı Kerim&rsquo;den ve sahih rivayetlerden bu şekilde g&ouml;ğe &ccedil;ıkıp sonra &uuml;mmetinin i&ccedil;ine d&ouml;nerek tebliğine devam eden hi&ccedil; bir peygamberin olmadığı anlaşılmaktadır.\r\n\r\n\r\n	Bazı ayetlerde, Hz. S&uuml;leyman&rsquo;ın (a.s) r&uuml;zgarın vasıtasıyla s&uuml;ratle d&uuml;nyanın &ccedil;eşitli yerlerine gittiğinden [4] veya İdris (a.s) [5] ve İsa (a.s) [6] gibi peygamberlerin g&ouml;ğe y&uuml;kseldiklerinden bahsedilmektedir. Ama yukarıda da değindiğimiz gibi bunların hi&ccedil; biri Peygamberimizin (s.a.a) miracına tam olarak benzememekteler. Zira Hz. S&uuml;leyman&rsquo;ın (a.s) yolculuğu yery&uuml;z&uuml;nde idi. Hz. İdris (a.s) ve Hz. İsa (a.s) ise g&ouml;ğe y&uuml;kseldiler ama d&ouml;nmediler. Şii rivayetlerine g&ouml;re İdris (a.s) g&ouml;ky&uuml;z&uuml;nde vefat etmiş, [7] İsa (a.s) ise g&ouml;kte olup Hz. Mehdi&rsquo;nin (a.s) zuhurunu ve Ona yardım etmeyi beklemektedir. [8]\r\n\r\n\r\n	3) Allah&rsquo;ın kuluna ve resul&uuml;ne b&ouml;yle bir mucizeyi defalarca verebileceğine inanıyorsakta mira&ccedil;la ilgili ayetlerden ve rivayetlerin tamamına yakınından bu &ouml;zellikteki bir miracın Peygamberimizin (s.a.a) yaşamında bir kere ger&ccedil;ekleştiği anlaşılmaktadır.\r\n\r\n\r\n	Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) miracının iki kere veya 120 kere ger&ccedil;ekleştiğini s&ouml;yleyen rivayetlere [9] gelince bunlar hakkında diyoruz ki:\r\n\r\n\r\n	a- B&ouml;yle rivayetlerin sayısı az olup, dolaylı ve a&ccedil;ık şekilde miracın bir kere ger&ccedil;ekleştiğini s&ouml;yleyen rivayetler karşısında zayıf kalmaktalar.\r\n\r\n\r\n	b- S&ouml;z konusu az sayıdaki rivayetlerin senetleri de fazla muteber değildir. &Ouml;rneğin birinci rivayetin senedindeki Ali b. Ebi Hamza denen kimse zayıf biridir; [10] Kasım b. Muhammed denen kişi ise Vakıfi&rsquo;dir. [11] İkinci rivayetin senedinde ise Seleme b. el-Hattap gibiler vardır. Rical ilmi alimleri onun rivayet nakletmede zayıf olduğunu s&ouml;yl&uuml;yorlar. [12]\r\n\r\n\r\n	c- Bununla birlikte Peygamberimizin (s.a.a) fiziki miracının bir kere, ama manevi miracının defalarca olduğunu s&ouml;yleyebiliriz. Miracın tekrarlandığını s&ouml;yleyen rivayetler ruhani mira&ccedil;lara işaret etmekte, hatta peygamberlerin dışındaki kimseler i&ccedil;inde ger&ccedil;ekleşebileceğini s&ouml;yleyebiliriz. Nitekim namazın m&uuml;minin miracı olduğunu belirten rivayetler vardır. [13]\r\n\r\n\r\n	4) Hatırlatmak gerekir ki, bir&ccedil;ok tarihi olayın kendisine, &ouml;ğretilerine, ibretlerine dikkat etmek onun zamanını tam olarak bilmekten &ccedil;ok daha &ouml;nemlidir. Zaman ve mekana haddinden fazla &ouml;nem vermek asıl olaydan bir t&uuml;r uzaklaşmak demektir. Belkide bu y&uuml;zden Allah Kur&rsquo;an&rsquo;da bir &ccedil;ok peygamberin adını ve yaşamını zikrederken hi&ccedil; birinin doğum, bi&rsquo;set ve vefat tarihini tam olarak vermemiş, birinin dışında [14] hi&ccedil; bir peygamberin peygamberlik s&uuml;resini zikretmemiştir.\r\n\r\n\r\n	Kaldı ki mira&ccedil;, hen&uuml;z İslam&rsquo;ın temellerinin zayıf olduğu ve İslam tarihinin yazılmaya başlanmadığı d&ouml;nemde ger&ccedil;ekleşmişti. Bu y&uuml;zden miracın zamanı konusunda M&uuml;sl&uuml;man tarih&ccedil;iler arasında g&ouml;r&uuml;ş birliği yoktur. Kimilerine g&ouml;re bi&rsquo;set&rsquo;in 10. yılında, kimilerine g&ouml;re ramazanın 16&rsquo;sını 17&rsquo;sine bağlayan gece, kimilerine g&ouml;re de bi&rsquo;setin başlarında ger&ccedil;ekleşmiştir.&rsquo; [15] Bundan dolayı miracı kutlamak istediğinizde bu tarihlerden birini, hatta başka bir tarihi bu ama&ccedil; i&ccedil;in se&ccedil;ebilir ve o tarihte onu ele alıp inceleyebilirsiniz. Bunun başka bir tarihte olmasının sakıncası yoktur.\r\n\r\n\r\n	5- İsra suresinin 1. ayetine g&ouml;re miracın hedefi ilahi ayetleri Peygambere (s.a.a) g&ouml;stermektir. Kur&rsquo;an, yerde ve g&ouml;klerde ne varsa t&uuml;m&uuml;n&uuml;n, hatta insanların bile Allah&rsquo;ın ayetleri olduğunu vurgulamaktadır. [16] Buna g&ouml;re Allah mira&ccedil;ta yalnızca normal ayetleri değil onların yanı sıra &ccedil;ok b&uuml;y&uuml;k ayetleri Peygamber (s.a.a) gibi onları derkedebilecek birine g&ouml;stermek istemiştir. Allah bu ayetleri &lsquo;Allah&rsquo;ın b&uuml;y&uuml;k ayetler&rsquo; diye nitelemiştir. [17]\r\n\r\n\r\n	Biz derkedemeyeceğimiz i&ccedil;in Peygamberin (s.a.a), orada yaşadıklarının t&uuml;m&uuml;n&uuml; s&ouml;ylemediği kesindir. Ama bir&ccedil;ok rivayette orada yaşadıklarının bir kısmı anlatılmıştır. Ancak M&uuml;sl&uuml;manlar olayın aslını kabul etmelerine karşın malesef hadis yazmada meydana gelen duraklamadan dolayı bu alanda &ccedil;eşitli ve bazende &ccedil;elişkili rivayetler karşımıza &ccedil;ıkmaktadır. Bu y&uuml;zden Şeyh Tabersi bu alandaki rivayetleri d&ouml;rt kısıma ayırmış, her kısıma &ouml;rnekler getirerek onlar hakkında nasıl bir g&ouml;r&uuml;şe sahip olmamız gerektiğinin yolunu g&ouml;stermiştir:\r\n\r\n\r\n	1. Kısım: Bu gruptaki rivayetler m&uuml;tevatir olup doğruluklarında ş&uuml;phemiz yoktur. Peygamberimizin (s.a.a) miraca gittiği konusunu ele alan ama ayrıntılara girmeyen rivayetler bu t&uuml;rdendir. B&ouml;yle rivayetler doğal olarak kabul g&ouml;r&uuml;rler.&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	2. Kısım: Miracın akıl ve dinin ilk &ouml;l&ccedil;&uuml;leriyle &ccedil;elişmeyen bazı ayrıntılarını anlatan rivayetler; Peygamberimizin g&ouml;klerde dolaşması, peygamberlerle g&ouml;r&uuml;şmesi, arş, sidretu&rsquo;l m&uuml;nteha, cennet ve cehennemi g&ouml;rmesi bu ayrıntılardandır. Bunları kabul ediyor ve bazıları gibi r&uuml;yada değilde Peygamberimiz (s.a.a) uyanıkken ger&ccedil;ekleştiğine inanıyoruz.\r\n\r\n\r\n	3. Kısım: Kimi rivayetlerin zahirleri bazı bilgilerimizle uyuşmamaktadır. Ama bazı y&ouml;nlerden bu uyuşmazlık giderilebilir. &Ouml;rneğin Peygamberimizin (s.a.a) cennettekilerin nimetler i&ccedil;inde olduğunu, cehennemdekilerinde azapladıklarını g&ouml;rmesi gibi (burada kıyamet gelmeden insanlar nasıl cennette ve cehennemde olabilirler sorusu akıla gelebilir. Cevap olarak diyoruz ki: Onlar berzah cennet ve cehnnemi olabilir veya onların kendileri değilde isim, sıfat ve misali cisimlerini g&ouml;rm&uuml;şt&uuml;r). B&ouml;yle rivayetleri tevilleriyle kabul etmek gerekir.\r\n\r\n\r\n	4. Kısım: Zahirleri sahih ve &ouml;l&ccedil;&uuml;lere uygun olmayan, tevilleride &ccedil;ok zor olan rivayetlerdir. Mesela Peygamberin (s.a.a) Allah&rsquo;la beraber bir tahtın &uuml;zerinde oturması gibi. B&ouml;yle rivayetlerin reddedilmesi gerekir. [18]\r\n\r\n\r\n	Bu alanda ki onca rivayeti bu kısa yazıda aktarmak m&uuml;mk&uuml;n olmayacağından, bu konudaki kitap ve makalelere bakabilirsiniz. [19] Sizin i&ccedil;in herhangi bir rivayet anlaşılmaz olursa bize yazarak onun hakkında a&ccedil;ıklama isteyebilirsiniz. Bizde Allah&rsquo;ın yardımıyla onu size a&ccedil;ıklarız.\r\n\r\n\r\n	6- Peygamberimizin (s.a.a) mira&ccedil;tan nasıl d&ouml;nd&uuml;ğ&uuml; ve d&ouml;nd&uuml;kten sonra neler yaptığı konusunda bazı rivayetlerde Peygamber Efendimiz g&ouml;kten d&ouml;nd&uuml;kten sonra direkt olarak Mekke şehrine geldiği ve kendileri hakkında &ccedil;ok endişe duyan Ebu Talib&rsquo;le g&ouml;r&uuml;şt&uuml;ğ&uuml; nakledilmiştir. [20] Sonra mira&ccedil; olayını Kureyş&rsquo;e haber vererek onların bu konudaki ş&uuml;phe ve sorularını cevapladı. &Ouml;rneğin Beytu&rsquo;l Mukaddes&rsquo;in &ouml;zellikleri [21] ve yolunun &uuml;zerinde olan Kureyş&rsquo;in kervanı hakkında [22] sorular sormuş Peygamberimizde (s.a.a) onları cevaplamıştır.\r\n\r\n\r\n	Allah Resul&uuml;n&uuml;n (s.a.a) mira&ccedil;ta uygun g&ouml;rd&uuml;ğ&uuml; şeyleri sonradan anlattığı konusunda rivayetler vardır. Bu rivayetlerde &lsquo;Esra Bi&rsquo; (G&ouml;t&uuml;rd&uuml; Beni) veya Araca Bi (Y&uuml;kselltti beni) gibi ibareler ge&ccedil;miştir. Onları İslami İlimlerin toplandığı yazılım programlarına yazarak &ccedil;ok sayıdaki mira&ccedil; hadisine ulaşabilirsiniz. &nbsp;\r\n	-----------\r\n\r\n\r\n	[1] -İbn-i Manzur, Lisanu&rsquo;l Arap, c.2, s.322\r\n\r\n\r\n	[2] -H&uuml;r Amuli, Muhammed b.Hasan, Vesail-uş Şia, c.5, s.257, H.6483, M&uuml;esseset-&uuml; Al-ul Beyt, Kum, H.K.1409.\r\n\r\n\r\n	[3]&nbsp;&nbsp; -Soru:&nbsp;&nbsp; 12680 (Site:&nbsp;&nbsp; 12431) mira&ccedil;la ilgili olup dilerseniz ona da bakabilirsiniz.\r\n\r\n\r\n	[4] - &lsquo;B&ouml;ylece r&uuml;zgarı onun emrine verdik de Onun emriyle dilediği y&ouml;ne hafif hafif eserdi.&rsquo; (Enbiya/81, Sebe/12, Sad/36)\r\n\r\n\r\n	[5] - &lsquo;Biz onu pek y&uuml;ce bir mekana (makama) y&uuml;kselttik.&rsquo; (Meryem/57)\r\n\r\n\r\n	[6] - &lsquo;Allah onu kendisine y&uuml;kseltti...&rsquo; (Nisa/158)\r\n\r\n\r\n	[7] -Kuleyni, Muhammed b. Yakup, Kafi, c.3, s.250, H.26, Daru&rsquo;l-K&uuml;t&uuml;b&uuml;&rsquo;l İslamiyye, Tahran, H.Ş.1365\r\n\r\n\r\n	[8] -a.g.e. c.8, s.49, H.10\r\n\r\n\r\n	[9] -Şeyh Saduk, Hisal, c.2, s.600-601, H.3, İntişarat-ı Camiay-ı M&uuml;derrisin, Kum, H.K.1403.\r\n\r\n\r\n	[10] -Rical-i Allame Hilli, s.232-233, Daru&rsquo;z-Zahair, Kum, H.K.1411.\r\n\r\n\r\n	[11] -Rical-i Keşşi, s.452, İntişarat-ı Danişgah-ı Meşhed, H.Ş.1348. (Vakıfi, sadece 7 imam olduğuna inanan Şiilere denir. Bu mezhebin ravilerine g&uuml;venilirlik vesikası verilmemiştir.)\r\n\r\n\r\n	[12] -Rical-i Allame Hilli, s.227\r\n\r\n\r\n	[13] -Meclisi, Muhammed Bakır, Biharu&rsquo;l Envar, c.79, s.247, M&uuml;essesset&uuml;&rsquo;l Vefa, Beyrut, H.K.1404\r\n\r\n\r\n	[14] -Ankebut/14 Hz. Nuh (a.s) hakkındadır.\r\n\r\n\r\n	[15] -Mekarim Şirazi, Nasır, Tefsir-i N&uuml;mune, c.12, s.14, Daru&rsquo;l-K&uuml;t&uuml;b&uuml;&rsquo;l İslamiyye, Tahran, H.Ş.1374.\r\n\r\n\r\n	[16] -Zariyat/20-21, Bakara/164, Al-i İmran/190 ve başka bir &ccedil;ok ayet.\r\n\r\n\r\n	[17] -Necm/18\r\n\r\n\r\n	[18] -Tabersi, Fazl b. Hasan, Mecmau&rsquo;l-Beyan, c.6, s.609, İntişarat-ı Nasır H&uuml;srev, Tahran, H.Ş.1372.\r\n\r\n\r\n	[19] -&Ouml;rneğin Tefsir-i N&uuml;mune&rsquo;nin 12. ve 22. ciltlerinde mira&ccedil; hakkında faydalı bilgiler bulabilirsiniz.\r\n\r\n\r\n	[20] -Biharu&rsquo;l Envar, c.18, s.383.\r\n\r\n\r\n	[21] -a.g.e. s.309.\r\n\r\n\r\n	[22] -a.g.e. s.335.'),(654,'tr662','<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">B&uuml;y&uuml;k g&uuml;nah konusunda M&uuml;sl&uuml;man fırkalar arasında &ccedil;oğu siyasi olan ifrat ve tefritler vardır.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Bunun en belirgin &ouml;rneği M&uuml;rcie ve Hariciler&rsquo;dir. M&uuml;rcie, zalim y&ouml;neticileri temize &ccedil;ıkarmak i&ccedil;in zahiri imanı veya M&uuml;sl&uuml;manlık iddiasını ve g&ouml;r&uuml;nt&uuml;y&uuml; korumayı yeterli g&ouml;rmekte, b&uuml;y&uuml;k k&uuml;&ccedil;&uuml;k hi&ccedil; bir g&uuml;nahın hatta Ehl-i Beyt&rsquo;in (a.s) kanını d&ouml;kmek bile olsa imana zarar vermeyeceğini ispatlamaya &ccedil;abalamaktadır. Hariciler ise tam tersine diğer İslami mezheplere uyguladıkları şiddete ve onlara karşı verdikleri m&uuml;cadeleye kılıf bulmak i&ccedil;in bir kere bile olsa b&uuml;y&uuml;k g&uuml;nah işleyen herkese kafir damgası vurmakta, ardından d&uuml;şman saydıkları kimseleri g&uuml;nahkar diye yaftalayarak İslam dairesinden &ccedil;ıkarmaktalar. Mutezili ise bu iki inancın arasında belirsiz bir yol tutmuştur.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Şii &ouml;ğretilerine baktığımızda Şiinin bu konudaki inancının ş&ouml;yle olduğunu g&ouml;rmekteyiz: İman asıldır. Ama ger&ccedil;ek iman, ameli peşinden getiren imandır. Ger&ccedil;ek manada m&uuml;min olan kimse pervasızca b&uuml;y&uuml;k g&uuml;nah hatta k&uuml;&ccedil;&uuml;k g&uuml;nah bile işlemez. Ayağı kayarak b&uuml;y&uuml;k g&uuml;nah işlerse hemen rahim olan Allah&rsquo;ın uygun g&ouml;rd&uuml;ğ&uuml; ve g&ouml;sterdiği yollardan giderek onu telafi etmeye &ccedil;alışır, g&uuml;nahının bağışlanmasını &uuml;mit eder. B&ouml;yle yapmayan biri ger&ccedil;ek imana sahip olmayan, sadece g&ouml;r&uuml;nt&uuml;de m&uuml;min olan kimsedir. İmanı ve ameli olmayan kimse, ilahi imtihanı ge&ccedil;emiyeceğinden ahirette cehenneme gidecektir.</span></p>\r\n','<p>\r\n	&nbsp;Belirtmek gerekir ki, g&uuml;nahların k&uuml;&ccedil;&uuml;k ve b&uuml;y&uuml;k diye ikiye ayrılması Kur&rsquo;an-ı Kerim kaynaklıdır. Nisa/31, Şura/37 ve Necm/32 bu konu hakkındadır.</p>\r\n\r\n<p>\r\n	Bir taraftan g&uuml;nahların hangilerinin b&uuml;y&uuml;k, hangilerinin k&uuml;&ccedil;&uuml;k olduğu hususunun Kur&rsquo;an&rsquo;da a&ccedil;ıklanmaması, diğer taraftan b&uuml;y&uuml;k g&uuml;nahın durum ve konumunun ne olduğunun bilinmemesi İslam&icirc; fırkalar arasında &ouml;nemli tartışmalara yol a&ccedil;mıştır.</p>\r\n\r\n<p>\r\n	Şii rivayet kitaplarında hangi g&uuml;nahların b&uuml;y&uuml;k olduğunu konusunda bir&ccedil;ok rivayet mevcuttur. [1] Diğer mezheplerin kelami ve tefsir kitaplarında da b&uuml;y&uuml;k ve k&uuml;&ccedil;&uuml;k g&uuml;nahlar tanıtılmıştır.</p>\r\n\r\n<p>\r\n	B&uuml;y&uuml;k g&uuml;nahların sahip olduğu konum i&ccedil;in her şeyden &ouml;nce belirtmek gerekir ki:</p>\r\n\r\n<p>\r\n	1- Bir&ccedil;ok İslami mektepte b&uuml;y&uuml;k g&uuml;nahın konumu, dini &ouml;ğretilerden &ccedil;ok siyasi olaylardan kaynaklanmaktadır. Bu konuda g&ouml;r&uuml;ş &ouml;ne s&uuml;ren mektepler sırasıyla ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	1-1)&nbsp; M&uuml;rcie: Bu fırkaya g&ouml;re iman amelden &ouml;nce gelir. Yani bir kimse şahadet getirip M&uuml;sl&uuml;man olursa artık hi&ccedil; bir g&uuml;nah onun cennete girmesine engel olamaz. B&ouml;yle bir d&uuml;ş&uuml;nce Emevi sultanları tarafından hararetle destekleniyordu. Bu g&ouml;r&uuml;ş, Ehl-i Beyt&rsquo;i (a.s) ve g&uuml;nahsız halkı şehid eden, i&ccedil;ki i&ccedil;en, d&uuml;nyaya aşırı d&uuml;şk&uuml;n olan Emevi sultanlarının da hayırlı bir akıbeti olacağını, onlarında cennete gideceklerini dikte etmektedir. &Ccedil;&uuml;nk&uuml; onlar zahirde iman sahibiydiler ve namaz, oru&ccedil;, hac vs. amelleri yerine getiriyorlardı!</p>\r\n\r\n<p>\r\n	Bu fırkanın alimleri akaitlerini Kur&rsquo;an&rsquo;ın bazı ayetlerine dayandırıyorlar. &Ouml;rneğin diyorlar ki: Bakara suresinin 3&rsquo;ten 5&rsquo;e kadar olan &lsquo;Onlar gayba inanırlar, namaz kılarlar, kendilerine verdiğimiz mallardan Allah yolunda harcarlar. Yine onlar, sana indirilene ve senden &ouml;nce indirilene iman ederler; ahiret g&uuml;n&uuml;ne de kesinkes inanırlar. İşte onlar, Rablerinden gelen bir hidayet &uuml;zeredirler ve kurtuluşa erenler de ancak onlardır.&rsquo; ayetlerinde b&uuml;y&uuml;k g&uuml;nah işlememeyi kurtuluşa ermenin şartı olarak saymamıştır. Ancak onlar bu &ouml;zelliklerin 2. ayette ge&ccedil;en takvalılara ait olduğunu ve takvanında b&uuml;y&uuml;k g&uuml;nahla uyuşmadığını unutuyorlar. [2] B&ouml;yle bir inan&ccedil; s&ouml;zde M&uuml;sl&uuml;manların g&uuml;naha bulaşmaları i&ccedil;in ellerini &ouml;ylesine a&ccedil;ık bırakıyor ki M&uuml;sl&uuml;man olduklarını s&ouml;yleyerek her t&uuml;rl&uuml; cinayeti işleyebilmekteler!</p>\r\n\r\n<p>\r\n	İmam Sadık (a.s) bu konuda ş&ouml;yle buyuruyor: &lsquo;M&uuml;rcie, biz Ehl-i Beyt&rsquo;i katleden Ben&icirc; &Uuml;meyye&rsquo;ninde m&uuml;min olduğuna inandığı i&ccedil;in Ehl-i Beyt şehidlerinin kanı onlarında yakasına yapışacaktır.&rsquo; [3]</p>\r\n\r\n<p>\r\n	1-2)&nbsp; M&uuml;sl&uuml;man olan herkesin pak olduğuna inanan ve sultanların zul&uuml;mlerine kılıf uyduran M&uuml;rcie&rsquo;nin tam aksine İslam toplumunda ifrat&ccedil;ı başka bir fırka baş g&ouml;sterdi. Bu fırkaya g&ouml;re b&uuml;y&uuml;k g&uuml;nah işleyen herkes kafir ve m&uuml;rteddir, canı ve malı m&uuml;bahtır. Kendisine dini bir g&ouml;r&uuml;nt&uuml; veren bu akaidinde k&ouml;k&uuml; siyasi olup Sıffin savaşından sonra İmam Ali&rsquo;nin (a.s) hekemiyeti kabul etmesiyle ortaya &ccedil;ıktı. Kendilerine Harici veya Marikin denilen bu grup &ouml;nce Kur&rsquo;an&rsquo;ın bazı ayetlerine [4] dayanarak hekemiyeti b&uuml;y&uuml;k g&uuml;nah saymış, sonra Peygamberin (s.a.a) halifesine kafir h&uuml;km&uuml; vererek Onunla savaşmışlardır. [5] O g&uuml;nden sonra b&uuml;y&uuml;k g&uuml;nah işleyen herkesin kafir olduğunu ve ebedi olarak cehennemde kalacağını savunmuşlardır! [6] Onlara g&ouml;re ger&ccedil;ekte imanın herhangi bir değeri yoktur, asıl olan ameldir. İmanı, temeli zayıf ve yıkılma imkanı olan bir bina olarak g&ouml;r&uuml;r ve d&uuml;şen her tuğlayla binanın &ccedil;&ouml;keceğine inanırlardı. Bu fırkanın ele başlarının maksatları siyasi olmasına rağmen takip&ccedil;ilerinin &ccedil;oğu cehaletlerinden dolayı onların bu hilelerini dini sanarak onlara kandılar. Bu fırka &ouml;nceki fırkanın yani kurnazca hakim g&uuml;&ccedil;lerin zul&uuml;mlerine kılıf uyduran M&uuml;rcie&rsquo;nin aksine g&uuml;ya dini ihya etme &ccedil;abasındaydılar. Bu y&uuml;zden İmam Ali (a.s), M&uuml;rcie itikadının ortaya &ccedil;ıkma kaynağı olan Emevi itikadını Harici itikattan daha k&ouml;t&uuml; olduğunu s&ouml;yl&uuml;yordu. [7]</p>\r\n\r\n<p>\r\n	1-3)&nbsp; Bu arada, b&uuml;y&uuml;k g&uuml;nah işleyen M&uuml;sl&uuml;manların &lsquo;Durumu iki durum arasında olan kimse&rsquo; [8] g&ouml;r&uuml;ş&uuml;ne sahip olan Mutezili diye bir itikatta vardır. Muteziliye g&ouml;re b&uuml;y&uuml;k g&uuml;nah işleyen M&uuml;sl&uuml;man ne m&uuml;mindir, ne de kafir. Bu itikat Şii itikadına yakın olsa da iman ile k&uuml;f&uuml;r arasında kalan yerin ne manaya geldiği tam olarak bilinmediğinden Şii itikadından ayrılmaktadır.</p>\r\n\r\n<p>\r\n	2-&nbsp;&nbsp;&nbsp;&nbsp; Şia&rsquo;nın b&uuml;y&uuml;k g&uuml;nah işleyen kimsenin konumu hakkındaki g&ouml;r&uuml;ş&uuml;n&uuml;n anlaşılması i&ccedil;in b&uuml;y&uuml;k g&uuml;nah işleyenlerin birbirlerinden ayırt edilmesi gerekir. Şiiye g&ouml;re b&uuml;y&uuml;k g&uuml;nah işleyenler şu gruplara ayrılırlar:</p>\r\n\r\n<p>\r\n	2-1)&nbsp; M&uuml;minler: Şii mektebinde iman genel ve &ouml;zel olmak &uuml;zere ikiye ayrılır. Genel iman, diğer İslami mektepler g&ouml;z &ouml;n&uuml;ne alınmaksızın İslama iman etmektir. &Ouml;zel iman ise İslamın şartlarının yanı sıra Peygamberin (s.a.a) Ehl-i Beyt&rsquo;inin velayet ve imametine de iman getirmektir. Bir&ccedil;ok rivayette b&ouml;yle bir ayırım yapılmıştır. &Ouml;rneğin bir rivayette İmam Sadık (a.s) ş&ouml;yle buyuruyor: &lsquo;İslam, iki şahadeti getirmek, namaz kılmak, zekat vermek, hac farizalarını yerine getirmek, ramazanda oru&ccedil; tutmaktır. İman ise bunların yanı sıra velayeti kabul etmeyi de gerektirir.&rsquo; [9]</p>\r\n\r\n<p>\r\n	2-2)&nbsp; İmansızlar: Nice kafir varki, genel iman dairesinin dışındadır ve nice M&uuml;sl&uuml;manda varki genel imana sahip olmalarına rağmen Ehl-i Beyt mektebini kabul etmemiştir; dolayısıyla &ouml;zel imandan yoksundurlar.</p>\r\n\r\n<p>\r\n	Doğal olarak bu grupta olanların hepsi i&ccedil;in eşit şekilde h&uuml;k&uuml;m verilemez. &Ouml;rnek olarak onlardan ikisini getiriyoruz:</p>\r\n\r\n<p>\r\n	a) Mustazaf: Hak din hakkında fazla bilgi sahibi olmadıkları i&ccedil;in onu tanıyamayan kimselerdir. B&ouml;yle kimseler fıtri kurallara uyduk&ccedil;a ve başkalarının haklarına tecav&uuml;z etmedik&ccedil;e, b&uuml;y&uuml;k g&uuml;nah işlerlerse dinin tanımadıklarından dolayı Allah bu g&uuml;nahları bağışlayabilir. [10]</p>\r\n\r\n<p>\r\n	b) İnat&ccedil;ılar: İnat&ccedil;ılar veya m&uuml;cadeleciler, hak din kendilerine delille ispat olduğu halde d&uuml;nyevi menfaatlerinden dolayı onu kabule yanaşmayan kimselerdir. B&ouml;ylelerinin iman getirmemesi yalnız başına cehenneme gitmeleri i&ccedil;in yeterlidir. Ayrıca diğer b&uuml;y&uuml;k g&uuml;nahlarıda işlerlerse azapları da artar. Nahl suresinin 88. ayeti bu konu hakkındadır.</p>\r\n\r\n<p>\r\n	Şimdi yukarıda zikredilenleri dayanarak s&ouml;zde Şia mektebine inandığı halde b&uuml;y&uuml;k g&uuml;nah işleyen kimselerin durumuna g&ouml;re b&uuml;y&uuml;k g&uuml;nahın nasıl bir yere sahip olduğuna bakalım.</p>\r\n\r\n<p>\r\n	Şii alimler, bu alanda &ccedil;eşitli ve bazende farklı gibi g&ouml;r&uuml;nen rivayetlere dayanarak ş&ouml;yle diyorlar: Ne M&uuml;rcie gibi b&ouml;yle g&uuml;nahkarların cehennemden kurtulup cennete gideceklerini s&ouml;yleyebiliriz, ne Hariciler gibi b&uuml;y&uuml;k g&uuml;nah işler işlemez ebedi olarak cehennemde kalacaklarını, ne de Mutezili gibi iman ve k&uuml;f&uuml;r sınırının dışında kaldıklarını s&ouml;yleyebiliriz. B&uuml;y&uuml;k g&uuml;nah işleyen m&uuml;minler fasık m&uuml;minlerdir, eğer cennete gitmek istiyorlarsa kaybettikleri adaleti yeniden kazanıp &ccedil;aba harcamaları gerekmektedir. Yoksa her g&uuml;nah işledik&ccedil;e imanın derecelerinden bir derece d&uuml;şer ve sonunda &ouml;yle bir duruma gelirler ki, t&ouml;vbe kapısı a&ccedil;ık olmasına rağmen t&ouml;vbe edemeyecek, dolayısıyla cehenneme gideceklerdir. Başka bir deyişle, Şii inancına g&ouml;re her ne kadar imanın &ouml;nceliği varsa da iman ve amel birbirlerini gerektirmektedirler. İmanı olduğunu s&ouml;yleyipte dininin emirlerini yerine getirmeyen kimsenin imanlı olduğu s&ouml;ylenemez. Ve ger&ccedil;ekte amelin olmaması değil imanın olmaması insanı cehenneme g&ouml;t&uuml;r&uuml;r. [11]</p>\r\n\r\n<p>\r\n	Dolayısıyla bu alandaki Şii inancını ş&ouml;yle &ouml;zetleyebiliriz:</p>\r\n\r\n<p>\r\n	1- İmanlı birinin g&uuml;nahlarının t&uuml;m&uuml; b&uuml;y&uuml;kte olsa bağışlanabilir. Ancak kul hakkına ait g&uuml;nahlar i&ccedil;in helallik alınmalıdır.</p>\r\n\r\n<p>\r\n	2- B&uuml;y&uuml;k g&uuml;nahları işleyenler t&ouml;vbe etmedikleri s&uuml;rece imanın y&uuml;ce derecelerinden biri olan adalet makamından d&uuml;şerler. Ama m&uuml;min sınıfından &ccedil;ıkmazlar.</p>\r\n\r\n<p>\r\n	3-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Devamlı b&uuml;y&uuml;k g&uuml;nah işleyen kimse ger&ccedil;ek manada t&ouml;vbe etmez veya g&uuml;nahını telafi yoluna gitmezse sonunda bu onu iman dairesinden &ccedil;ıkarır.</p>\r\n\r\n<p>\r\n	4-&nbsp;&nbsp;&nbsp;&nbsp; Velayete inanıp iman etmek b&uuml;y&uuml;k veya k&uuml;&ccedil;&uuml;k g&uuml;nah işlemek i&ccedil;in bahane olamaz.</p>\r\n\r\n<p>\r\n	5-&nbsp;&nbsp;&nbsp;&nbsp; Ger&ccedil;ek m&uuml;min manevi haletlerinde korku ve &uuml;mit arasında olan kimsedir.</p>\r\n\r\n<p>\r\n	Şimdi yukarıdaki maddeleri daha geniş şekilde ele alalım:</p>\r\n\r\n<p>\r\n	1- İnsanlar iki sebepten dolayı b&uuml;y&uuml;k g&uuml;nah işlerler: Ya dine inanmadıkları i&ccedil;in g&uuml;nah işlerler; bu durumda g&uuml;nahkar olmalarının yanı sıra imanlarıda olmadığından m&uuml;min sınıfından &ccedil;ıkarlar. Veya inan&ccedil; sahibidirler ama şeytanın vesveseleri ve şehvetleri kendilerini bazı g&uuml;nahları işlemeye sevketmektedir. Bunların akıbeti tartışmalıdır. Allame Hilli, Şerh-i Tecrit adlı eserinde, g&uuml;nah işleyen herkesin ebedi olarak ateşte kalacağına inanan Haricilerin inancını reddederek ş&ouml;yle buyuruyor: &lsquo;B&uuml;y&uuml;k g&uuml;nah işleyen m&uuml;minin cehennemde ebedi kalacağına inanırsak, b&uuml;t&uuml;n &ouml;mr&uuml;n&uuml; ibadetle ge&ccedil;iren kimse, &ouml;mr&uuml;n&uuml;n sonuna doğru imanını kaybetmeden bir g&uuml;nah işledi diye, b&uuml;t&uuml;n &ouml;mr&uuml;n&uuml; g&uuml;nah ve şirkle ge&ccedil;irenle aynı seviyede tutmak, her ikisininde ebede kadar yanyana cehennemde olacaklarını farzetmek m&uuml;mk&uuml;n&uuml; olmayan bir şeydir. &Ccedil;&uuml;nk&uuml; bu tamamen akıl ve mantığa aykırıdır. [12]</p>\r\n\r\n<p>\r\n	Dolayısıyla b&uuml;y&uuml;k g&uuml;nah işleyen m&uuml;mine kafir diyemeyiz. Allah&rsquo;ın geniş rahmetini ve kullarının g&uuml;nahlarını bağışlayacağını g&ouml;steren bir&ccedil;ok ayetin [13] b&ouml;yle kimselere faydası olmayacaksa kime faydası olacak?</p>\r\n\r\n<p>\r\n	Ancak g&uuml;nahkar kimselerin m&uuml;min olup olmadıklarını da Allah bilir. Nitekim Kur&rsquo;an&rsquo;da ş&ouml;yle buyuruyor: &lsquo;İ&ccedil;inizde ne var, Rabbiniz, sizden daha iyi bilir. D&uuml;zg&uuml;n ve temiz kişiler olursanız ş&uuml;phe yok ki o, t&ouml;vbe edip hakka d&ouml;nenlerin su&ccedil;larını &ouml;rter.&rsquo; [14] Allah &ouml;ylesine affedici ve b&uuml;y&uuml;kki hatta affını t&ouml;vbe etme şartına bile bağlamadığı [15] gibi şirkin dışında bağışlanmayı hakkeden herkesi bağışlayacaktır. [16] Bir&ccedil;ok rivayette bu affın b&uuml;y&uuml;k g&uuml;nahları işleyenleride kapsamına aldığı a&ccedil;ıkca belirtilmiştir. [17]</p>\r\n\r\n<p>\r\n	Kur&rsquo;an&rsquo;da &ouml;yle ayetler var ki, bundan da &ouml;teye ge&ccedil;erek iman getirmek şartıyla ge&ccedil;miş g&uuml;nahları hatta şirkinde bağışlanacağı m&uuml;jdelemekteler! [18]</p>\r\n\r\n<p>\r\n	Ancak bunlar Allah&rsquo;la kul arasında olan g&uuml;nahlarla ilgilidir. Yetim malı yemek, yalan yere şahitlik yapmak gibi b&uuml;y&uuml;k g&uuml;nahlardan dolayı zarar g&ouml;renlerden imkan dahilinde helallik almak gerekir. Zira Emir&uuml;&rsquo;l M&uuml;minin&rsquo;in (a.s) buyruğuna g&ouml;re kıyamette b&ouml;yle g&uuml;nahlar dikkatle incelenecek ve onlara asla g&ouml;z yumulmayacaktır. [19]</p>\r\n\r\n<p>\r\n	Yukarıda s&ouml;ylenenlerden yola &ccedil;ıkarak g&uuml;nahkar m&uuml;mine, g&uuml;nahından dolayı nimete nank&ouml;rl&uuml;k etti diye ona kafir ya da m&uuml;rted diyemeyiz. Yine daha &ouml;nce s&ouml;ylendiği gibi Haricilerin inancı siyasi olup ayet ve rivayetlerle tezat halindedir.</p>\r\n\r\n<p>\r\n	2- G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere M&uuml;rcie, hakim g&uuml;&ccedil;lerin gayri meşru işlerine kılıf uydurmak i&ccedil;in b&uuml;y&uuml;k g&uuml;nahları, hatta geniş manada bile imana zarar vermediğine inanmasına karşın Şii inancına g&ouml;re b&uuml;y&uuml;k g&uuml;nah işleyenler kafir olmazlar ama imanın y&uuml;ce derecelerinden aşağı d&uuml;şerler. [20] B&ouml;yleleri bir camide cemaat imamı bile olamazken, nasıl olur İslam toplumuna imam ve halife olabilirler? [21]</p>\r\n\r\n<p>\r\n	Rivayetlere g&ouml;re b&uuml;y&uuml;k g&uuml;nah işleyenler adalet gibi imanın y&uuml;ksek makamlarından yoksun olan kimselerdir. Dolayısıyla onların İslami mahkemelerdeki tanıklıkları kabul edilmez, [22] onlarla ilişki kurulmaz, evlenilmez... [23] B&ouml;yle birisi nimete nank&ouml;rl&uuml;k eden kafir h&uuml;km&uuml;nde olup t&ouml;vbe etmez ve ge&ccedil;miş amellerini ıslah etmezse cehenneme gidebilir. [24] Kısacası s&ouml;zde iman, b&uuml;t&uuml;n g&uuml;nahların bağışlanmasını garanti etmez.</p>\r\n\r\n<p>\r\n	3- G&uuml;nah ne kadar &ccedil;ok olursa t&ouml;vbe imkanı da o &ouml;l&ccedil;&uuml;de azalır. G&uuml;nahı &ccedil;ok olan bazı kimseler, t&ouml;vbe kapısı a&ccedil;ık olsa da t&ouml;vbe etmek kendilerine nasip olmayabilir. Bu konuda dikkatlerinizi iki rivayete &ccedil;ekiyoruz:</p>\r\n\r\n<p>\r\n	Birincisi İmam Sadık&rsquo;tan (a.s) nakledilen, kasıtlı olarak m&uuml;min birini &ouml;ld&uuml;ren kimse hakkında sorulduğunda İmam (a.s), onun t&ouml;vbesinin kabul olmayacağı konusuna girmeden: &lsquo;B&ouml;yle biri (g&uuml;nahının b&uuml;y&uuml;kl&uuml;ğ&uuml;nden dolayı) t&ouml;vbe etmeye muvaffak olmayacaktır.&rsquo; [25] diye buyurduğu rivayettir.</p>\r\n\r\n<p>\r\n	İkincisi de Emir&uuml;&rsquo;l M&uuml;minin (a.s)&rsquo;dan nakledilen rivayettir. İmam (a.s) orada ş&ouml;yle buyuruyor: &lsquo;İmanlı kimsenin 40 savunma kalakanı vardır, meleklerde onu kanatlarıyla korumaktalar. Ne zaman b&uuml;y&uuml;k g&uuml;nah işlense o kalkanlardan biri d&uuml;şer. B&ouml;yle devam ederse iş &ouml;yle bir yere gelir ki, her t&uuml;rl&uuml; g&uuml;nahı işler ve bununla iftihar da eder! Sonunda ise biz Ehl-i Beyt&rsquo;in d&uuml;şmanı kesilir! [26]</p>\r\n\r\n<p>\r\n	Hatırlatmak gerekir ki, k&uuml;&ccedil;&uuml;k g&uuml;nahta da ısrar edilirse bu ısrar onu b&uuml;y&uuml;k g&uuml;naha &ccedil;evirir. [27] Bu durumda b&uuml;y&uuml;k g&uuml;nah işleyen ve onda ısrar edenin akıbetinin ne olacağını s&ouml;ylemeye de gerek yoktur her halde.</p>\r\n\r\n<p>\r\n	4- Rivayetlerde iman ve velayetin temel, amelin ise onun kolu olduğu belirtilmiştir. Bu doğrudur ve usulun mantığına uygundur, ancak ondan yanlış bir mana &ccedil;ıkarılmamalıdır. Şu iki rivayete dikkat edin:</p>\r\n\r\n<p>\r\n	-Muhammed b. Marid diyor ki: &lsquo;İmam Sadık&rsquo;a (a.s) &lsquo;İmanın varsa istediğini yapabilirsin.&rsquo; dediğinizi duydum doğru mu?&rsquo; [28] diye arzettiğimde İmam (a.s) bunu teyit etti. Ben şaşırarak &lsquo;İmanlı kimse hatta zina edip, hırsızlık yapıp şarap i&ccedil;sede mi?&rsquo; diye yeniden sorduğumda &lsquo;İnna Lillah ve İnna ileyhi raciun&rsquo; diye buyurdu, &lsquo;Benim s&ouml;z&uuml;mden b&ouml;yle bir şey &ccedil;ıkarmak &ccedil;ok insafsızlıktır. Bizler (Masum İmamlar) her amelimizden sorumlu olduğumuz halde Şiilerimiz hi&ccedil; bir şeyden sorumlu olmasınlar mı? Benim bu s&ouml;z&uuml;m&uuml;n manası şudur: İmanın olursa, ister k&uuml;&ccedil;&uuml;k olsun, ister b&uuml;y&uuml;k g&uuml;zel amelden istediğini yap; zira (imanın olduğunu varsayarsak) Allah amelini kabul edecektir.&rsquo; [29]</p>\r\n\r\n<p>\r\n	-Bir başka rivayet ş&ouml;yledir: &lsquo;Ali&rsquo;yi sevmek g&uuml;zel ameldir; bu sevgiyle hi&ccedil; bir g&uuml;nah insana zarar vermez.&rsquo; [30]</p>\r\n\r\n<p>\r\n	&Ouml;nceki rivayetlerde olduğu gibi bu t&uuml;r rivayetlerden de, Şii her t&uuml;rl&uuml; g&uuml;nahı işleyebilir, şeklinde yanlış sonu&ccedil; &ccedil;ıkarılabilir. Nitekim şairin biri diyor ki:</p>\r\n\r\n<p>\r\n	Haşr g&uuml;n&uuml;n hesabı Ali&rsquo;nin elindeyse</p>\r\n\r\n<p>\r\n	Ben kefilim istediğin g&uuml;nahı işle!</p>\r\n\r\n<p>\r\n	Ne var ki, Ehl-i Beyt&rsquo;i (a.s) sevmenin, ister d&uuml;nyada olsun, ister ahirette, Şiilere fayda sağlayacağına, onlara yardımcı olacağına ve b&uuml;y&uuml;k g&uuml;nahlar i&ccedil;in aracı olup şefaat edeceklerine inansakta bu, kesinlikle yukarıdaki şiirden anlaşılan şey olmayacaktır. Şairin m&uuml;balağa yaptığını s&ouml;ylersek yanlış s&ouml;ylemiş olmayız. Zira Ali&rsquo;yi seven kimse sorumsuz ve dininin d&uuml;sturlarına mukayyed olmayan biri olamaz. Evet, b&ouml;yle biride başkaları gibi yaşamında hatalara d&uuml;şebilir. Ama Allah ve velilerini sevdiği i&ccedil;in Onlar kendisine darılmasınlar diye [31] başka g&uuml;nah işlemez, Ehl-i Beyt&rsquo;e olan iman ve sevgisi yalan bir slogandan ibaret olmasın diye hemen t&ouml;vbe eder ve telafi yoluna gider.</p>\r\n\r\n<p>\r\n	5- Bazı rivayetler insanı umutlandırıyor, bazıları da endişelendiriyorsa bunun nedeni, ne imanlı insanlara her t&uuml;rl&uuml; g&uuml;nahı işleme izni vermekte, ne de eğer g&uuml;nah işlemişse Allah&rsquo;ın geniş rahmetinden &uuml;mitsizliğe d&uuml;ş&uuml;rmektedir.</p>\r\n\r\n<p>\r\n	İmanlı bir kimse Allah&rsquo;ın affına &uuml;mitli olmalıdır. &Ccedil;&uuml;nk&uuml; Allah affedeceğine dair vaat vermiş ve herkese (m&uuml;min olmayanlarada) t&ouml;vbe kapısını a&ccedil;ık tutmuştur. Ayrıca insan g&uuml;zel ameller yaparsa onun ge&ccedil;mişte yaptığı yanlış amelleri telafi edeceğini de (Tekfir=&Ouml;rtme) vurgulamaktadır. [32]</p>\r\n\r\n<p>\r\n	Kaldı ki, insan g&uuml;nahkar olarak &ouml;lebilir veya g&uuml;nahlarının &ccedil;okluğundan dolayı &ouml;mr&uuml;n&uuml;n sonuna kadar t&ouml;vbe etmek nasip olmadığından imanını kaybedebilir ve sonu&ccedil;ta Peygamberin (s.a.a) ve Masumların (a.s) şefaatine nail olmayabilir. Yine bazı g&uuml;nahlar ve k&ouml;t&uuml; davranışlar veya daha &ouml;nce yapılan g&uuml;zel amellerin yokolmasına veya etkisiz hale gelmesine neden olan imanın zayıflaması ve yokolması ihtimalinden dolayı (tedbir), [33] imanlılarda endişe duyabileceklerdir. Bu y&uuml;zden manevi yaşamda hem &uuml;mit i&ccedil;inde olunmalı hem de endişeli ve bu iki kanatla g&uuml;zel bir şekilde hedefe doğru yol alınmalıdır.</p>\r\n\r\n<p>\r\n	-----------------<br />\r\n	[1] -Bu alanda Vesail-uş Şia, c.15, Bab:46 (Sakınılması Gereken B&uuml;y&uuml;k G&uuml;nahların Belirlenmesi Babı) s.318 ve sonrasına bakabilirsiniz. Yine bu konu i&ccedil;in bkz: Soru:843 (Site:914)</p>\r\n\r\n<p>\r\n	[2] -M&uuml;rcie&rsquo;nin s&ouml;z konusu ayetini delil diye getirmesi ve onun reddi hakkında bkz: Tayyib, Seyyid Abdulh&uuml;seyin, Atyeb-ul-Kur&rsquo;an Fi Tefsiri&rsquo;l-Kur&rsquo;an, c.1, s.258-259, İntişarat-ı İslam, Tahran, H.Ş.1378.</p>\r\n\r\n<p>\r\n	[3] -Kuleyni, Muhammed b. Yakup, Kafi, c.2, s.409, H.1, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l İslamiyye, Tahran, H.Ş.1365.</p>\r\n\r\n<p>\r\n	[4] - &lsquo;H&uuml;k&uuml;m ancak Allah&#39;ındır&rsquo; ( En&rsquo;am/57; Yusuf/40 ve 67 )</p>\r\n\r\n<p>\r\n	[5] -Daha fazla bilgi i&ccedil;in bkz: Mekarim Şirazi, Nasır, Tefsir-i N&uuml;mune , c.9, s.418-419, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l İslamiyye, Tahran, H.Ş.1374.</p>\r\n\r\n<p>\r\n	[6] -Haricilerin itikatlarını &ccedil;&uuml;r&uuml;tme konusunda bir&ccedil;ok rivayet vardır. &Ouml;rneğin Biharu&rsquo;l Envar, c.33, s.421, Bab:25 (M&uuml;essesset&uuml;&rsquo;l Vefa, Beyrut, H.K.1404)&rsquo;de ki rivayete bakabilirsiniz.</p>\r\n\r\n<p>\r\n	[7] -Nehc&uuml;&rsquo;l Belağa, s.94, Hutbe:61, İntişarat-ı Daru&rsquo;l-Hicret, Kum, Bi Ta</p>\r\n\r\n<p>\r\n	[8] -Bu deyim, Mutezilinin &lsquo;Ne cebir var, ne de ihtiyar&rsquo; g&ouml;r&uuml;ş&uuml;nde de kullanılmış ve Şii&rsquo;de onu teyit etmiştir, ama ileride de g&ouml;receğimiz gibi, Şia bu deyimi b&uuml;y&uuml;k g&uuml;nah işleyen m&uuml;minin konumu hususunda kabul etmemektedir.</p>\r\n\r\n<p>\r\n	[9] -Kuleyni, Muhammed b. Yakup, Kafi, c.2, s.24-25, H.4.</p>\r\n\r\n<p>\r\n	[10] -Mustazafların durumu konusunda daha bilgi i&ccedil;in sitemizde yayınlanan: Soru:&nbsp;&nbsp; 15264 (Site:&nbsp;&nbsp; 15004) bakabilirsiniz.</p>\r\n\r\n<p>\r\n	[11] -Ger&ccedil;ek m&uuml;minleri tanımak i&ccedil;in bkz: Soru:802 (Site:863)</p>\r\n\r\n<p>\r\n	[12] -Muğniye, Muhammed Cevad, Tefsir-i Kaşif, c.1, s.139 (Şerh-i Tecrit&rsquo;ten naklen), Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, H.K.1424</p>\r\n\r\n<p>\r\n	[13] - Bakara/192 ve 225, En&rsquo;am/147, A&rsquo;raf/156, Ğafir/7, Nuh/10 vb. Bu ayetlerin bazılarında m&uuml;min olmayanlarında g&uuml;nahlarının bağışlanacağı belirtilmiştir. &nbsp;</p>\r\n\r\n<p>\r\n	[14] -İsra/25</p>\r\n\r\n<p>\r\n	[15] -İmam Sadık&rsquo;ın (a.s) &lsquo;Biz b&uuml;y&uuml;k g&uuml;nah işleyenlere şefaat edeceğiz, ama ger&ccedil;ek manada t&ouml;vbe edenler iyilerden olup, bizim şefaatimize de ihtiya&ccedil;ları olmayacaktır.&rsquo; diye buyurduğu rivayet edilmiştir. (H&uuml;r Amuli, Muhammed b.el-Hasan, Vesail-uş Şia, c.15, s.334, H.20669, M&uuml;esseset-&uuml; Alu&rsquo;l-Beyt, Kum, H.K.1409)</p>\r\n\r\n<p>\r\n	[16] -Nisa/48 ve 116.</p>\r\n\r\n<p>\r\n	[17] -Kafi, c.2, s.284, H.18.</p>\r\n\r\n<p>\r\n	[18] - &lsquo;De ki: Ey nefislerine uyup hadden aşırı hareket eden kullarım, Allah rahmetinden &uuml;mit kesmeyin; ş&uuml;phe yok ki Allah, b&uuml;t&uuml;n su&ccedil;ları &ouml;rter, ş&uuml;phe yok ki o, su&ccedil;ları &ouml;rter, rahimdir.&rsquo; (Z&uuml;mer/53)</p>\r\n\r\n<p>\r\n	[19] -Nehc&uuml;&rsquo;l Belağa, s.255, Hutbe:176.</p>\r\n\r\n<p>\r\n	[20] -Usul-u Kafi, c.2, s.284-285, H.21 &ouml;rneğinde olduğu gibi Şianın İmamlarından (a.s) gelen, b&uuml;y&uuml;k g&uuml;nahı olanların iman diaresinden &ccedil;ıktıkları hususundaki rivayetler, imanın derecelerinden d&uuml;şmek demektir, yoksa tam olarak imandan &ccedil;ıkmak manasına gelmez.</p>\r\n\r\n<p>\r\n	[21] -Vesail-uş Şia, c.18, s.313-318, Bab:11&rsquo;deki rivayetlere bakınız.</p>\r\n\r\n<p>\r\n	[22] -a.g.e, c.27, s.391, H.34032.</p>\r\n\r\n<p>\r\n	[23] -a.g.e, c.25, s.312, H.31987.</p>\r\n\r\n<p>\r\n	[24] -a.g.e, c.15, s.338, H.20683.</p>\r\n\r\n<p>\r\n	[25] -a.g.e, c.29, s.32, H.35077.</p>\r\n\r\n<p>\r\n	[26] -Kuleyni, Muhammed b. Yakup, Kafi, c.2, s.279, H.9.</p>\r\n\r\n<p>\r\n	[27] -Vesail-uş Şia, c.15, s.337-338, H.20681.</p>\r\n\r\n<p>\r\n	[28] -Rivayetin diğer kısımlarına baktığımızda sanki ravi İmamın s&ouml;z&uuml;n&uuml; &lsquo;İman sahibi olmakla istediğin g&uuml;nahı işleyebilirsin!&rsquo; şeklinde anlamıştır. &nbsp;</p>\r\n\r\n<p>\r\n	[29] -Vesail-uş Şia, c.1, s.114-115, H.287.</p>\r\n\r\n<p>\r\n	[30] -İhsai, İbn-i Ebi Cumhur, Avali&rsquo;l Leali, c.4, s.86, H.103, İntişarat-ı Seyyid-iş Ş&uuml;heda, Kum, H.K.1405</p>\r\n\r\n<p>\r\n	[31] -Peygamberimizin (s.a.a) ve Masumların (a.s) imanlı insanların g&uuml;nahlarından dolayı onlardan rahatsız olup darıldıkları hususunda rivayetler vardır. &Ouml;rnek olarak bkz:Vesail-uş Şia, c.16, s.107-108, H.21105 vs.</p>\r\n\r\n<p>\r\n	[32] - Bakara/271, Al-i İmran/195, Nisa/31, Maide/12 ve 65, Enfal/29, Ankebut/7, Z&uuml;mer/35, Feth/5, Teğabun/9, Talak/5, Tahrim/8 vs.</p>\r\n\r\n<p>\r\n	[33] - Bakara/217, Maide/5 ve 53, En&rsquo;am/88, Hud/16, Ahzab/19, Z&uuml;mer/65, Hucurat/2 vs.</p>\r\n','B&uuml;y&uuml;k g&uuml;nah konusunda M&uuml;sl&uuml;man fırkalar arasında &ccedil;oğu siyasi olan ifrat ve tefritler vardır.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Bunun en belirgin &ouml;rneği M&uuml;rcie ve Hariciler&rsquo;dir. M&uuml;rcie, zalim y&ouml;neticileri temize &ccedil;ıkarmak i&ccedil;in zahiri imanı veya M&uuml;sl&uuml;manlık iddiasını ve g&ouml;r&uuml;nt&uuml;y&uuml; korumayı yeterli g&ouml;rmekte, b&uuml;y&uuml;k k&uuml;&ccedil;&uuml;k hi&ccedil; bir g&uuml;nahın hatta Ehl-i Beyt&rsquo;in (a.s) kanını d&ouml;kmek bile olsa imana zarar vermeyeceğini ispatlamaya &ccedil;abalamaktadır. Hariciler ise tam tersine diğer İslami mezheplere uyguladıkları şiddete ve onlara karşı verdikleri m&uuml;cadeleye kılıf bulmak i&ccedil;in bir kere bile olsa b&uuml;y&uuml;k g&uuml;nah işleyen herkese kafir damgası vurmakta, ardından d&uuml;şman saydıkları kimseleri g&uuml;nahkar diye yaftalayarak İslam dairesinden &ccedil;ıkarmaktalar. Mutezili ise bu iki inancın arasında belirsiz bir yol tutmuştur.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Şii &ouml;ğretilerine baktığımızda Şiinin bu konudaki inancının ş&ouml;yle olduğunu g&ouml;rmekteyiz: İman asıldır. Ama ger&ccedil;ek iman, ameli peşinden getiren imandır. Ger&ccedil;ek manada m&uuml;min olan kimse pervasızca b&uuml;y&uuml;k g&uuml;nah hatta k&uuml;&ccedil;&uuml;k g&uuml;nah bile işlemez. Ayağı kayarak b&uuml;y&uuml;k g&uuml;nah işlerse hemen rahim olan Allah&rsquo;ın uygun g&ouml;rd&uuml;ğ&uuml; ve g&ouml;sterdiği yollardan giderek onu telafi etmeye &ccedil;alışır, g&uuml;nahının bağışlanmasını &uuml;mit eder. B&ouml;yle yapmayan biri ger&ccedil;ek imana sahip olmayan, sadece g&ouml;r&uuml;nt&uuml;de m&uuml;min olan kimsedir. İmanı ve ameli olmayan kimse, ilahi imtihanı ge&ccedil;emiyeceğinden ahirette cehenneme gidecektir.','&nbsp;Belirtmek gerekir ki, g&uuml;nahların k&uuml;&ccedil;&uuml;k ve b&uuml;y&uuml;k diye ikiye ayrılması Kur&rsquo;an-ı Kerim kaynaklıdır. Nisa/31, Şura/37 ve Necm/32 bu konu hakkındadır.\r\n\r\n\r\n	Bir taraftan g&uuml;nahların hangilerinin b&uuml;y&uuml;k, hangilerinin k&uuml;&ccedil;&uuml;k olduğu hususunun Kur&rsquo;an&rsquo;da a&ccedil;ıklanmaması, diğer taraftan b&uuml;y&uuml;k g&uuml;nahın durum ve konumunun ne olduğunun bilinmemesi İslam&icirc; fırkalar arasında &ouml;nemli tartışmalara yol a&ccedil;mıştır.\r\n\r\n\r\n	Şii rivayet kitaplarında hangi g&uuml;nahların b&uuml;y&uuml;k olduğunu konusunda bir&ccedil;ok rivayet mevcuttur. [1] Diğer mezheplerin kelami ve tefsir kitaplarında da b&uuml;y&uuml;k ve k&uuml;&ccedil;&uuml;k g&uuml;nahlar tanıtılmıştır.\r\n\r\n\r\n	B&uuml;y&uuml;k g&uuml;nahların sahip olduğu konum i&ccedil;in her şeyden &ouml;nce belirtmek gerekir ki:\r\n\r\n\r\n	1- Bir&ccedil;ok İslami mektepte b&uuml;y&uuml;k g&uuml;nahın konumu, dini &ouml;ğretilerden &ccedil;ok siyasi olaylardan kaynaklanmaktadır. Bu konuda g&ouml;r&uuml;ş &ouml;ne s&uuml;ren mektepler sırasıyla ş&ouml;yledir:\r\n\r\n\r\n	1-1)&nbsp; M&uuml;rcie: Bu fırkaya g&ouml;re iman amelden &ouml;nce gelir. Yani bir kimse şahadet getirip M&uuml;sl&uuml;man olursa artık hi&ccedil; bir g&uuml;nah onun cennete girmesine engel olamaz. B&ouml;yle bir d&uuml;ş&uuml;nce Emevi sultanları tarafından hararetle destekleniyordu. Bu g&ouml;r&uuml;ş, Ehl-i Beyt&rsquo;i (a.s) ve g&uuml;nahsız halkı şehid eden, i&ccedil;ki i&ccedil;en, d&uuml;nyaya aşırı d&uuml;şk&uuml;n olan Emevi sultanlarının da hayırlı bir akıbeti olacağını, onlarında cennete gideceklerini dikte etmektedir. &Ccedil;&uuml;nk&uuml; onlar zahirde iman sahibiydiler ve namaz, oru&ccedil;, hac vs. amelleri yerine getiriyorlardı!\r\n\r\n\r\n	Bu fırkanın alimleri akaitlerini Kur&rsquo;an&rsquo;ın bazı ayetlerine dayandırıyorlar. &Ouml;rneğin diyorlar ki: Bakara suresinin 3&rsquo;ten 5&rsquo;e kadar olan &lsquo;Onlar gayba inanırlar, namaz kılarlar, kendilerine verdiğimiz mallardan Allah yolunda harcarlar. Yine onlar, sana indirilene ve senden &ouml;nce indirilene iman ederler; ahiret g&uuml;n&uuml;ne de kesinkes inanırlar. İşte onlar, Rablerinden gelen bir hidayet &uuml;zeredirler ve kurtuluşa erenler de ancak onlardır.&rsquo; ayetlerinde b&uuml;y&uuml;k g&uuml;nah işlememeyi kurtuluşa ermenin şartı olarak saymamıştır. Ancak onlar bu &ouml;zelliklerin 2. ayette ge&ccedil;en takvalılara ait olduğunu ve takvanında b&uuml;y&uuml;k g&uuml;nahla uyuşmadığını unutuyorlar. [2] B&ouml;yle bir inan&ccedil; s&ouml;zde M&uuml;sl&uuml;manların g&uuml;naha bulaşmaları i&ccedil;in ellerini &ouml;ylesine a&ccedil;ık bırakıyor ki M&uuml;sl&uuml;man olduklarını s&ouml;yleyerek her t&uuml;rl&uuml; cinayeti işleyebilmekteler!\r\n\r\n\r\n	İmam Sadık (a.s) bu konuda ş&ouml;yle buyuruyor: &lsquo;M&uuml;rcie, biz Ehl-i Beyt&rsquo;i katleden Ben&icirc; &Uuml;meyye&rsquo;ninde m&uuml;min olduğuna inandığı i&ccedil;in Ehl-i Beyt şehidlerinin kanı onlarında yakasına yapışacaktır.&rsquo; [3]\r\n\r\n\r\n	1-2)&nbsp; M&uuml;sl&uuml;man olan herkesin pak olduğuna inanan ve sultanların zul&uuml;mlerine kılıf uyduran M&uuml;rcie&rsquo;nin tam aksine İslam toplumunda ifrat&ccedil;ı başka bir fırka baş g&ouml;sterdi. Bu fırkaya g&ouml;re b&uuml;y&uuml;k g&uuml;nah işleyen herkes kafir ve m&uuml;rteddir, canı ve malı m&uuml;bahtır. Kendisine dini bir g&ouml;r&uuml;nt&uuml; veren bu akaidinde k&ouml;k&uuml; siyasi olup Sıffin savaşından sonra İmam Ali&rsquo;nin (a.s) hekemiyeti kabul etmesiyle ortaya &ccedil;ıktı. Kendilerine Harici veya Marikin denilen bu grup &ouml;nce Kur&rsquo;an&rsquo;ın bazı ayetlerine [4] dayanarak hekemiyeti b&uuml;y&uuml;k g&uuml;nah saymış, sonra Peygamberin (s.a.a) halifesine kafir h&uuml;km&uuml; vererek Onunla savaşmışlardır. [5] O g&uuml;nden sonra b&uuml;y&uuml;k g&uuml;nah işleyen herkesin kafir olduğunu ve ebedi olarak cehennemde kalacağını savunmuşlardır! [6] Onlara g&ouml;re ger&ccedil;ekte imanın herhangi bir değeri yoktur, asıl olan ameldir. İmanı, temeli zayıf ve yıkılma imkanı olan bir bina olarak g&ouml;r&uuml;r ve d&uuml;şen her tuğlayla binanın &ccedil;&ouml;keceğine inanırlardı. Bu fırkanın ele başlarının maksatları siyasi olmasına rağmen takip&ccedil;ilerinin &ccedil;oğu cehaletlerinden dolayı onların bu hilelerini dini sanarak onlara kandılar. Bu fırka &ouml;nceki fırkanın yani kurnazca hakim g&uuml;&ccedil;lerin zul&uuml;mlerine kılıf uyduran M&uuml;rcie&rsquo;nin aksine g&uuml;ya dini ihya etme &ccedil;abasındaydılar. Bu y&uuml;zden İmam Ali (a.s), M&uuml;rcie itikadının ortaya &ccedil;ıkma kaynağı olan Emevi itikadını Harici itikattan daha k&ouml;t&uuml; olduğunu s&ouml;yl&uuml;yordu. [7]\r\n\r\n\r\n	1-3)&nbsp; Bu arada, b&uuml;y&uuml;k g&uuml;nah işleyen M&uuml;sl&uuml;manların &lsquo;Durumu iki durum arasında olan kimse&rsquo; [8] g&ouml;r&uuml;ş&uuml;ne sahip olan Mutezili diye bir itikatta vardır. Muteziliye g&ouml;re b&uuml;y&uuml;k g&uuml;nah işleyen M&uuml;sl&uuml;man ne m&uuml;mindir, ne de kafir. Bu itikat Şii itikadına yakın olsa da iman ile k&uuml;f&uuml;r arasında kalan yerin ne manaya geldiği tam olarak bilinmediğinden Şii itikadından ayrılmaktadır.\r\n\r\n\r\n	2-&nbsp;&nbsp;&nbsp;&nbsp; Şia&rsquo;nın b&uuml;y&uuml;k g&uuml;nah işleyen kimsenin konumu hakkındaki g&ouml;r&uuml;ş&uuml;n&uuml;n anlaşılması i&ccedil;in b&uuml;y&uuml;k g&uuml;nah işleyenlerin birbirlerinden ayırt edilmesi gerekir. Şiiye g&ouml;re b&uuml;y&uuml;k g&uuml;nah işleyenler şu gruplara ayrılırlar:\r\n\r\n\r\n	2-1)&nbsp; M&uuml;minler: Şii mektebinde iman genel ve &ouml;zel olmak &uuml;zere ikiye ayrılır. Genel iman, diğer İslami mektepler g&ouml;z &ouml;n&uuml;ne alınmaksızın İslama iman etmektir. &Ouml;zel iman ise İslamın şartlarının yanı sıra Peygamberin (s.a.a) Ehl-i Beyt&rsquo;inin velayet ve imametine de iman getirmektir. Bir&ccedil;ok rivayette b&ouml;yle bir ayırım yapılmıştır. &Ouml;rneğin bir rivayette İmam Sadık (a.s) ş&ouml;yle buyuruyor: &lsquo;İslam, iki şahadeti getirmek, namaz kılmak, zekat vermek, hac farizalarını yerine getirmek, ramazanda oru&ccedil; tutmaktır. İman ise bunların yanı sıra velayeti kabul etmeyi de gerektirir.&rsquo; [9]\r\n\r\n\r\n	2-2)&nbsp; İmansızlar: Nice kafir varki, genel iman dairesinin dışındadır ve nice M&uuml;sl&uuml;manda varki genel imana sahip olmalarına rağmen Ehl-i Beyt mektebini kabul etmemiştir; dolayısıyla &ouml;zel imandan yoksundurlar.\r\n\r\n\r\n	Doğal olarak bu grupta olanların hepsi i&ccedil;in eşit şekilde h&uuml;k&uuml;m verilemez. &Ouml;rnek olarak onlardan ikisini getiriyoruz:\r\n\r\n\r\n	a) Mustazaf: Hak din hakkında fazla bilgi sahibi olmadıkları i&ccedil;in onu tanıyamayan kimselerdir. B&ouml;yle kimseler fıtri kurallara uyduk&ccedil;a ve başkalarının haklarına tecav&uuml;z etmedik&ccedil;e, b&uuml;y&uuml;k g&uuml;nah işlerlerse dinin tanımadıklarından dolayı Allah bu g&uuml;nahları bağışlayabilir. [10]\r\n\r\n\r\n	b) İnat&ccedil;ılar: İnat&ccedil;ılar veya m&uuml;cadeleciler, hak din kendilerine delille ispat olduğu halde d&uuml;nyevi menfaatlerinden dolayı onu kabule yanaşmayan kimselerdir. B&ouml;ylelerinin iman getirmemesi yalnız başına cehenneme gitmeleri i&ccedil;in yeterlidir. Ayrıca diğer b&uuml;y&uuml;k g&uuml;nahlarıda işlerlerse azapları da artar. Nahl suresinin 88. ayeti bu konu hakkındadır.\r\n\r\n\r\n	Şimdi yukarıda zikredilenleri dayanarak s&ouml;zde Şia mektebine inandığı halde b&uuml;y&uuml;k g&uuml;nah işleyen kimselerin durumuna g&ouml;re b&uuml;y&uuml;k g&uuml;nahın nasıl bir yere sahip olduğuna bakalım.\r\n\r\n\r\n	Şii alimler, bu alanda &ccedil;eşitli ve bazende farklı gibi g&ouml;r&uuml;nen rivayetlere dayanarak ş&ouml;yle diyorlar: Ne M&uuml;rcie gibi b&ouml;yle g&uuml;nahkarların cehennemden kurtulup cennete gideceklerini s&ouml;yleyebiliriz, ne Hariciler gibi b&uuml;y&uuml;k g&uuml;nah işler işlemez ebedi olarak cehennemde kalacaklarını, ne de Mutezili gibi iman ve k&uuml;f&uuml;r sınırının dışında kaldıklarını s&ouml;yleyebiliriz. B&uuml;y&uuml;k g&uuml;nah işleyen m&uuml;minler fasık m&uuml;minlerdir, eğer cennete gitmek istiyorlarsa kaybettikleri adaleti yeniden kazanıp &ccedil;aba harcamaları gerekmektedir. Yoksa her g&uuml;nah işledik&ccedil;e imanın derecelerinden bir derece d&uuml;şer ve sonunda &ouml;yle bir duruma gelirler ki, t&ouml;vbe kapısı a&ccedil;ık olmasına rağmen t&ouml;vbe edemeyecek, dolayısıyla cehenneme gideceklerdir. Başka bir deyişle, Şii inancına g&ouml;re her ne kadar imanın &ouml;nceliği varsa da iman ve amel birbirlerini gerektirmektedirler. İmanı olduğunu s&ouml;yleyipte dininin emirlerini yerine getirmeyen kimsenin imanlı olduğu s&ouml;ylenemez. Ve ger&ccedil;ekte amelin olmaması değil imanın olmaması insanı cehenneme g&ouml;t&uuml;r&uuml;r. [11]\r\n\r\n\r\n	Dolayısıyla bu alandaki Şii inancını ş&ouml;yle &ouml;zetleyebiliriz:\r\n\r\n\r\n	1- İmanlı birinin g&uuml;nahlarının t&uuml;m&uuml; b&uuml;y&uuml;kte olsa bağışlanabilir. Ancak kul hakkına ait g&uuml;nahlar i&ccedil;in helallik alınmalıdır.\r\n\r\n\r\n	2- B&uuml;y&uuml;k g&uuml;nahları işleyenler t&ouml;vbe etmedikleri s&uuml;rece imanın y&uuml;ce derecelerinden biri olan adalet makamından d&uuml;şerler. Ama m&uuml;min sınıfından &ccedil;ıkmazlar.\r\n\r\n\r\n	3-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Devamlı b&uuml;y&uuml;k g&uuml;nah işleyen kimse ger&ccedil;ek manada t&ouml;vbe etmez veya g&uuml;nahını telafi yoluna gitmezse sonunda bu onu iman dairesinden &ccedil;ıkarır.\r\n\r\n\r\n	4-&nbsp;&nbsp;&nbsp;&nbsp; Velayete inanıp iman etmek b&uuml;y&uuml;k veya k&uuml;&ccedil;&uuml;k g&uuml;nah işlemek i&ccedil;in bahane olamaz.\r\n\r\n\r\n	5-&nbsp;&nbsp;&nbsp;&nbsp; Ger&ccedil;ek m&uuml;min manevi haletlerinde korku ve &uuml;mit arasında olan kimsedir.\r\n\r\n\r\n	Şimdi yukarıdaki maddeleri daha geniş şekilde ele alalım:\r\n\r\n\r\n	1- İnsanlar iki sebepten dolayı b&uuml;y&uuml;k g&uuml;nah işlerler: Ya dine inanmadıkları i&ccedil;in g&uuml;nah işlerler; bu durumda g&uuml;nahkar olmalarının yanı sıra imanlarıda olmadığından m&uuml;min sınıfından &ccedil;ıkarlar. Veya inan&ccedil; sahibidirler ama şeytanın vesveseleri ve şehvetleri kendilerini bazı g&uuml;nahları işlemeye sevketmektedir. Bunların akıbeti tartışmalıdır. Allame Hilli, Şerh-i Tecrit adlı eserinde, g&uuml;nah işleyen herkesin ebedi olarak ateşte kalacağına inanan Haricilerin inancını reddederek ş&ouml;yle buyuruyor: &lsquo;B&uuml;y&uuml;k g&uuml;nah işleyen m&uuml;minin cehennemde ebedi kalacağına inanırsak, b&uuml;t&uuml;n &ouml;mr&uuml;n&uuml; ibadetle ge&ccedil;iren kimse, &ouml;mr&uuml;n&uuml;n sonuna doğru imanını kaybetmeden bir g&uuml;nah işledi diye, b&uuml;t&uuml;n &ouml;mr&uuml;n&uuml; g&uuml;nah ve şirkle ge&ccedil;irenle aynı seviyede tutmak, her ikisininde ebede kadar yanyana cehennemde olacaklarını farzetmek m&uuml;mk&uuml;n&uuml; olmayan bir şeydir. &Ccedil;&uuml;nk&uuml; bu tamamen akıl ve mantığa aykırıdır. [12]\r\n\r\n\r\n	Dolayısıyla b&uuml;y&uuml;k g&uuml;nah işleyen m&uuml;mine kafir diyemeyiz. Allah&rsquo;ın geniş rahmetini ve kullarının g&uuml;nahlarını bağışlayacağını g&ouml;steren bir&ccedil;ok ayetin [13] b&ouml;yle kimselere faydası olmayacaksa kime faydası olacak?\r\n\r\n\r\n	Ancak g&uuml;nahkar kimselerin m&uuml;min olup olmadıklarını da Allah bilir. Nitekim Kur&rsquo;an&rsquo;da ş&ouml;yle buyuruyor: &lsquo;İ&ccedil;inizde ne var, Rabbiniz, sizden daha iyi bilir. D&uuml;zg&uuml;n ve temiz kişiler olursanız ş&uuml;phe yok ki o, t&ouml;vbe edip hakka d&ouml;nenlerin su&ccedil;larını &ouml;rter.&rsquo; [14] Allah &ouml;ylesine affedici ve b&uuml;y&uuml;kki hatta affını t&ouml;vbe etme şartına bile bağlamadığı [15] gibi şirkin dışında bağışlanmayı hakkeden herkesi bağışlayacaktır. [16] Bir&ccedil;ok rivayette bu affın b&uuml;y&uuml;k g&uuml;nahları işleyenleride kapsamına aldığı a&ccedil;ıkca belirtilmiştir. [17]\r\n\r\n\r\n	Kur&rsquo;an&rsquo;da &ouml;yle ayetler var ki, bundan da &ouml;teye ge&ccedil;erek iman getirmek şartıyla ge&ccedil;miş g&uuml;nahları hatta şirkinde bağışlanacağı m&uuml;jdelemekteler! [18]\r\n\r\n\r\n	Ancak bunlar Allah&rsquo;la kul arasında olan g&uuml;nahlarla ilgilidir. Yetim malı yemek, yalan yere şahitlik yapmak gibi b&uuml;y&uuml;k g&uuml;nahlardan dolayı zarar g&ouml;renlerden imkan dahilinde helallik almak gerekir. Zira Emir&uuml;&rsquo;l M&uuml;minin&rsquo;in (a.s) buyruğuna g&ouml;re kıyamette b&ouml;yle g&uuml;nahlar dikkatle incelenecek ve onlara asla g&ouml;z yumulmayacaktır. [19]\r\n\r\n\r\n	Yukarıda s&ouml;ylenenlerden yola &ccedil;ıkarak g&uuml;nahkar m&uuml;mine, g&uuml;nahından dolayı nimete nank&ouml;rl&uuml;k etti diye ona kafir ya da m&uuml;rted diyemeyiz. Yine daha &ouml;nce s&ouml;ylendiği gibi Haricilerin inancı siyasi olup ayet ve rivayetlerle tezat halindedir.\r\n\r\n\r\n	2- G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere M&uuml;rcie, hakim g&uuml;&ccedil;lerin gayri meşru işlerine kılıf uydurmak i&ccedil;in b&uuml;y&uuml;k g&uuml;nahları, hatta geniş manada bile imana zarar vermediğine inanmasına karşın Şii inancına g&ouml;re b&uuml;y&uuml;k g&uuml;nah işleyenler kafir olmazlar ama imanın y&uuml;ce derecelerinden aşağı d&uuml;şerler. [20] B&ouml;yleleri bir camide cemaat imamı bile olamazken, nasıl olur İslam toplumuna imam ve halife olabilirler? [21]\r\n\r\n\r\n	Rivayetlere g&ouml;re b&uuml;y&uuml;k g&uuml;nah işleyenler adalet gibi imanın y&uuml;ksek makamlarından yoksun olan kimselerdir. Dolayısıyla onların İslami mahkemelerdeki tanıklıkları kabul edilmez, [22] onlarla ilişki kurulmaz, evlenilmez... [23] B&ouml;yle birisi nimete nank&ouml;rl&uuml;k eden kafir h&uuml;km&uuml;nde olup t&ouml;vbe etmez ve ge&ccedil;miş amellerini ıslah etmezse cehenneme gidebilir. [24] Kısacası s&ouml;zde iman, b&uuml;t&uuml;n g&uuml;nahların bağışlanmasını garanti etmez.\r\n\r\n\r\n	3- G&uuml;nah ne kadar &ccedil;ok olursa t&ouml;vbe imkanı da o &ouml;l&ccedil;&uuml;de azalır. G&uuml;nahı &ccedil;ok olan bazı kimseler, t&ouml;vbe kapısı a&ccedil;ık olsa da t&ouml;vbe etmek kendilerine nasip olmayabilir. Bu konuda dikkatlerinizi iki rivayete &ccedil;ekiyoruz:\r\n\r\n\r\n	Birincisi İmam Sadık&rsquo;tan (a.s) nakledilen, kasıtlı olarak m&uuml;min birini &ouml;ld&uuml;ren kimse hakkında sorulduğunda İmam (a.s), onun t&ouml;vbesinin kabul olmayacağı konusuna girmeden: &lsquo;B&ouml;yle biri (g&uuml;nahının b&uuml;y&uuml;kl&uuml;ğ&uuml;nden dolayı) t&ouml;vbe etmeye muvaffak olmayacaktır.&rsquo; [25] diye buyurduğu rivayettir.\r\n\r\n\r\n	İkincisi de Emir&uuml;&rsquo;l M&uuml;minin (a.s)&rsquo;dan nakledilen rivayettir. İmam (a.s) orada ş&ouml;yle buyuruyor: &lsquo;İmanlı kimsenin 40 savunma kalakanı vardır, meleklerde onu kanatlarıyla korumaktalar. Ne zaman b&uuml;y&uuml;k g&uuml;nah işlense o kalkanlardan biri d&uuml;şer. B&ouml;yle devam ederse iş &ouml;yle bir yere gelir ki, her t&uuml;rl&uuml; g&uuml;nahı işler ve bununla iftihar da eder! Sonunda ise biz Ehl-i Beyt&rsquo;in d&uuml;şmanı kesilir! [26]\r\n\r\n\r\n	Hatırlatmak gerekir ki, k&uuml;&ccedil;&uuml;k g&uuml;nahta da ısrar edilirse bu ısrar onu b&uuml;y&uuml;k g&uuml;naha &ccedil;evirir. [27] Bu durumda b&uuml;y&uuml;k g&uuml;nah işleyen ve onda ısrar edenin akıbetinin ne olacağını s&ouml;ylemeye de gerek yoktur her halde.\r\n\r\n\r\n	4- Rivayetlerde iman ve velayetin temel, amelin ise onun kolu olduğu belirtilmiştir. Bu doğrudur ve usulun mantığına uygundur, ancak ondan yanlış bir mana &ccedil;ıkarılmamalıdır. Şu iki rivayete dikkat edin:\r\n\r\n\r\n	-Muhammed b. Marid diyor ki: &lsquo;İmam Sadık&rsquo;a (a.s) &lsquo;İmanın varsa istediğini yapabilirsin.&rsquo; dediğinizi duydum doğru mu?&rsquo; [28] diye arzettiğimde İmam (a.s) bunu teyit etti. Ben şaşırarak &lsquo;İmanlı kimse hatta zina edip, hırsızlık yapıp şarap i&ccedil;sede mi?&rsquo; diye yeniden sorduğumda &lsquo;İnna Lillah ve İnna ileyhi raciun&rsquo; diye buyurdu, &lsquo;Benim s&ouml;z&uuml;mden b&ouml;yle bir şey &ccedil;ıkarmak &ccedil;ok insafsızlıktır. Bizler (Masum İmamlar) her amelimizden sorumlu olduğumuz halde Şiilerimiz hi&ccedil; bir şeyden sorumlu olmasınlar mı? Benim bu s&ouml;z&uuml;m&uuml;n manası şudur: İmanın olursa, ister k&uuml;&ccedil;&uuml;k olsun, ister b&uuml;y&uuml;k g&uuml;zel amelden istediğini yap; zira (imanın olduğunu varsayarsak) Allah amelini kabul edecektir.&rsquo; [29]\r\n\r\n\r\n	-Bir başka rivayet ş&ouml;yledir: &lsquo;Ali&rsquo;yi sevmek g&uuml;zel ameldir; bu sevgiyle hi&ccedil; bir g&uuml;nah insana zarar vermez.&rsquo; [30]\r\n\r\n\r\n	&Ouml;nceki rivayetlerde olduğu gibi bu t&uuml;r rivayetlerden de, Şii her t&uuml;rl&uuml; g&uuml;nahı işleyebilir, şeklinde yanlış sonu&ccedil; &ccedil;ıkarılabilir. Nitekim şairin biri diyor ki:\r\n\r\n\r\n	Haşr g&uuml;n&uuml;n hesabı Ali&rsquo;nin elindeyse\r\n\r\n\r\n	Ben kefilim istediğin g&uuml;nahı işle!\r\n\r\n\r\n	Ne var ki, Ehl-i Beyt&rsquo;i (a.s) sevmenin, ister d&uuml;nyada olsun, ister ahirette, Şiilere fayda sağlayacağına, onlara yardımcı olacağına ve b&uuml;y&uuml;k g&uuml;nahlar i&ccedil;in aracı olup şefaat edeceklerine inansakta bu, kesinlikle yukarıdaki şiirden anlaşılan şey olmayacaktır. Şairin m&uuml;balağa yaptığını s&ouml;ylersek yanlış s&ouml;ylemiş olmayız. Zira Ali&rsquo;yi seven kimse sorumsuz ve dininin d&uuml;sturlarına mukayyed olmayan biri olamaz. Evet, b&ouml;yle biride başkaları gibi yaşamında hatalara d&uuml;şebilir. Ama Allah ve velilerini sevdiği i&ccedil;in Onlar kendisine darılmasınlar diye [31] başka g&uuml;nah işlemez, Ehl-i Beyt&rsquo;e olan iman ve sevgisi yalan bir slogandan ibaret olmasın diye hemen t&ouml;vbe eder ve telafi yoluna gider.\r\n\r\n\r\n	5- Bazı rivayetler insanı umutlandırıyor, bazıları da endişelendiriyorsa bunun nedeni, ne imanlı insanlara her t&uuml;rl&uuml; g&uuml;nahı işleme izni vermekte, ne de eğer g&uuml;nah işlemişse Allah&rsquo;ın geniş rahmetinden &uuml;mitsizliğe d&uuml;ş&uuml;rmektedir.\r\n\r\n\r\n	İmanlı bir kimse Allah&rsquo;ın affına &uuml;mitli olmalıdır. &Ccedil;&uuml;nk&uuml; Allah affedeceğine dair vaat vermiş ve herkese (m&uuml;min olmayanlarada) t&ouml;vbe kapısını a&ccedil;ık tutmuştur. Ayrıca insan g&uuml;zel ameller yaparsa onun ge&ccedil;mişte yaptığı yanlış amelleri telafi edeceğini de (Tekfir=&Ouml;rtme) vurgulamaktadır. [32]\r\n\r\n\r\n	Kaldı ki, insan g&uuml;nahkar olarak &ouml;lebilir veya g&uuml;nahlarının &ccedil;okluğundan dolayı &ouml;mr&uuml;n&uuml;n sonuna kadar t&ouml;vbe etmek nasip olmadığından imanını kaybedebilir ve sonu&ccedil;ta Peygamberin (s.a.a) ve Masumların (a.s) şefaatine nail olmayabilir. Yine bazı g&uuml;nahlar ve k&ouml;t&uuml; davranışlar veya daha &ouml;nce yapılan g&uuml;zel amellerin yokolmasına veya etkisiz hale gelmesine neden olan imanın zayıflaması ve yokolması ihtimalinden dolayı (tedbir), [33] imanlılarda endişe duyabileceklerdir. Bu y&uuml;zden manevi yaşamda hem &uuml;mit i&ccedil;inde olunmalı hem de endişeli ve bu iki kanatla g&uuml;zel bir şekilde hedefe doğru yol alınmalıdır.\r\n\r\n\r\n	-----------------\r\n	[1] -Bu alanda Vesail-uş Şia, c.15, Bab:46 (Sakınılması Gereken B&uuml;y&uuml;k G&uuml;nahların Belirlenmesi Babı) s.318 ve sonrasına bakabilirsiniz. Yine bu konu i&ccedil;in bkz: Soru:843 (Site:914)\r\n\r\n\r\n	[2] -M&uuml;rcie&rsquo;nin s&ouml;z konusu ayetini delil diye getirmesi ve onun reddi hakkında bkz: Tayyib, Seyyid Abdulh&uuml;seyin, Atyeb-ul-Kur&rsquo;an Fi Tefsiri&rsquo;l-Kur&rsquo;an, c.1, s.258-259, İntişarat-ı İslam, Tahran, H.Ş.1378.\r\n\r\n\r\n	[3] -Kuleyni, Muhammed b. Yakup, Kafi, c.2, s.409, H.1, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l İslamiyye, Tahran, H.Ş.1365.\r\n\r\n\r\n	[4] - &lsquo;H&uuml;k&uuml;m ancak Allah&#39;ındır&rsquo; ( En&rsquo;am/57; Yusuf/40 ve 67 )\r\n\r\n\r\n	[5] -Daha fazla bilgi i&ccedil;in bkz: Mekarim Şirazi, Nasır, Tefsir-i N&uuml;mune , c.9, s.418-419, Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l İslamiyye, Tahran, H.Ş.1374.\r\n\r\n\r\n	[6] -Haricilerin itikatlarını &ccedil;&uuml;r&uuml;tme konusunda bir&ccedil;ok rivayet vardır. &Ouml;rneğin Biharu&rsquo;l Envar, c.33, s.421, Bab:25 (M&uuml;essesset&uuml;&rsquo;l Vefa, Beyrut, H.K.1404)&rsquo;de ki rivayete bakabilirsiniz.\r\n\r\n\r\n	[7] -Nehc&uuml;&rsquo;l Belağa, s.94, Hutbe:61, İntişarat-ı Daru&rsquo;l-Hicret, Kum, Bi Ta\r\n\r\n\r\n	[8] -Bu deyim, Mutezilinin &lsquo;Ne cebir var, ne de ihtiyar&rsquo; g&ouml;r&uuml;ş&uuml;nde de kullanılmış ve Şii&rsquo;de onu teyit etmiştir, ama ileride de g&ouml;receğimiz gibi, Şia bu deyimi b&uuml;y&uuml;k g&uuml;nah işleyen m&uuml;minin konumu hususunda kabul etmemektedir.\r\n\r\n\r\n	[9] -Kuleyni, Muhammed b. Yakup, Kafi, c.2, s.24-25, H.4.\r\n\r\n\r\n	[10] -Mustazafların durumu konusunda daha bilgi i&ccedil;in sitemizde yayınlanan: Soru:&nbsp;&nbsp; 15264 (Site:&nbsp;&nbsp; 15004) bakabilirsiniz.\r\n\r\n\r\n	[11] -Ger&ccedil;ek m&uuml;minleri tanımak i&ccedil;in bkz: Soru:802 (Site:863)\r\n\r\n\r\n	[12] -Muğniye, Muhammed Cevad, Tefsir-i Kaşif, c.1, s.139 (Şerh-i Tecrit&rsquo;ten naklen), Daru&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-İslamiyye, Tahran, H.K.1424\r\n\r\n\r\n	[13] - Bakara/192 ve 225, En&rsquo;am/147, A&rsquo;raf/156, Ğafir/7, Nuh/10 vb. Bu ayetlerin bazılarında m&uuml;min olmayanlarında g&uuml;nahlarının bağışlanacağı belirtilmiştir. &nbsp;\r\n\r\n\r\n	[14] -İsra/25\r\n\r\n\r\n	[15] -İmam Sadık&rsquo;ın (a.s) &lsquo;Biz b&uuml;y&uuml;k g&uuml;nah işleyenlere şefaat edeceğiz, ama ger&ccedil;ek manada t&ouml;vbe edenler iyilerden olup, bizim şefaatimize de ihtiya&ccedil;ları olmayacaktır.&rsquo; diye buyurduğu rivayet edilmiştir. (H&uuml;r Amuli, Muhammed b.el-Hasan, Vesail-uş Şia, c.15, s.334, H.20669, M&uuml;esseset-&uuml; Alu&rsquo;l-Beyt, Kum, H.K.1409)\r\n\r\n\r\n	[16] -Nisa/48 ve 116.\r\n\r\n\r\n	[17] -Kafi, c.2, s.284, H.18.\r\n\r\n\r\n	[18] - &lsquo;De ki: Ey nefislerine uyup hadden aşırı hareket eden kullarım, Allah rahmetinden &uuml;mit kesmeyin; ş&uuml;phe yok ki Allah, b&uuml;t&uuml;n su&ccedil;ları &ouml;rter, ş&uuml;phe yok ki o, su&ccedil;ları &ouml;rter, rahimdir.&rsquo; (Z&uuml;mer/53)\r\n\r\n\r\n	[19] -Nehc&uuml;&rsquo;l Belağa, s.255, Hutbe:176.\r\n\r\n\r\n	[20] -Usul-u Kafi, c.2, s.284-285, H.21 &ouml;rneğinde olduğu gibi Şianın İmamlarından (a.s) gelen, b&uuml;y&uuml;k g&uuml;nahı olanların iman diaresinden &ccedil;ıktıkları hususundaki rivayetler, imanın derecelerinden d&uuml;şmek demektir, yoksa tam olarak imandan &ccedil;ıkmak manasına gelmez.\r\n\r\n\r\n	[21] -Vesail-uş Şia, c.18, s.313-318, Bab:11&rsquo;deki rivayetlere bakınız.\r\n\r\n\r\n	[22] -a.g.e, c.27, s.391, H.34032.\r\n\r\n\r\n	[23] -a.g.e, c.25, s.312, H.31987.\r\n\r\n\r\n	[24] -a.g.e, c.15, s.338, H.20683.\r\n\r\n\r\n	[25] -a.g.e, c.29, s.32, H.35077.\r\n\r\n\r\n	[26] -Kuleyni, Muhammed b. Yakup, Kafi, c.2, s.279, H.9.\r\n\r\n\r\n	[27] -Vesail-uş Şia, c.15, s.337-338, H.20681.\r\n\r\n\r\n	[28] -Rivayetin diğer kısımlarına baktığımızda sanki ravi İmamın s&ouml;z&uuml;n&uuml; &lsquo;İman sahibi olmakla istediğin g&uuml;nahı işleyebilirsin!&rsquo; şeklinde anlamıştır. &nbsp;\r\n\r\n\r\n	[29] -Vesail-uş Şia, c.1, s.114-115, H.287.\r\n\r\n\r\n	[30] -İhsai, İbn-i Ebi Cumhur, Avali&rsquo;l Leali, c.4, s.86, H.103, İntişarat-ı Seyyid-iş Ş&uuml;heda, Kum, H.K.1405\r\n\r\n\r\n	[31] -Peygamberimizin (s.a.a) ve Masumların (a.s) imanlı insanların g&uuml;nahlarından dolayı onlardan rahatsız olup darıldıkları hususunda rivayetler vardır. &Ouml;rnek olarak bkz:Vesail-uş Şia, c.16, s.107-108, H.21105 vs.\r\n\r\n\r\n	[32] - Bakara/271, Al-i İmran/195, Nisa/31, Maide/12 ve 65, Enfal/29, Ankebut/7, Z&uuml;mer/35, Feth/5, Teğabun/9, Talak/5, Tahrim/8 vs.\r\n\r\n\r\n	[33] - Bakara/217, Maide/5 ve 53, En&rsquo;am/88, Hud/16, Ahzab/19, Z&uuml;mer/65, Hucurat/2 vs.'),(655,'tr661','<p>\r\n	<strong>Hz. Ayetullah Mehdi Hadevi&rsquo;nin bu konudaki g&ouml;r&uuml;ş&uuml; ş&ouml;yledir:</strong></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Bir kısım fakihin ilmi seviyesi eşit veya birbirine yakın olursa mukallid, isterse fetvaları kendi isteğine uygun olan m&uuml;&ccedil;tehidi bile se&ccedil;ebilir. Daha &ouml;nceki meselelerde ilmi seviyeleri birbirine eşit olan bazı b&uuml;y&uuml;k m&uuml;&ccedil;tehitlerin isimleri zikredilmiştir.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Daha fazla bilgi i&ccedil;in bkz:</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	1- Dizin: En Bilgin M&uuml;&ccedil;tehid, Soru:5310 (Sayt:5528)</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	2- Dizin: En Bilgin Taklit Merciini Se&ccedil;mek, Soru:4520 (Sayt:4946)</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Hz. Ayetullah Mehdi Hadevi&rsquo;nin bu konudaki g&ouml;r&uuml;ş&uuml; ş&ouml;yledir:\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Bir kısım fakihin ilmi seviyesi eşit veya birbirine yakın olursa mukallid, isterse fetvaları kendi isteğine uygun olan m&uuml;&ccedil;tehidi bile se&ccedil;ebilir. Daha &ouml;nceki meselelerde ilmi seviyeleri birbirine eşit olan bazı b&uuml;y&uuml;k m&uuml;&ccedil;tehitlerin isimleri zikredilmiştir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Daha fazla bilgi i&ccedil;in bkz:\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	1- Dizin: En Bilgin M&uuml;&ccedil;tehid, Soru:5310 (Sayt:5528)\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	2- Dizin: En Bilgin Taklit Merciini Se&ccedil;mek, Soru:4520 (Sayt:4946)','Bu sorunun ayrıntılı cevabı yoktur.'),(656,'tr660','<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Şeyh M&uuml;fid, <i>Evailu&rsquo;l-Makalat</i> adlı kitabında insanları inan&ccedil;ları ve amelerine g&ouml;re d&ouml;rt kısıma ayırıyor:</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">1- Takvalı m&uuml;minler.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">2- İmansız ve inat&ccedil;ı g&uuml;nahkarlar.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">3- B&uuml;y&uuml;k g&uuml;nah işledikleri halde t&ouml;vbe etmeyen m&uuml;minler. Onlar g&uuml;nahı inat &uuml;zerine değil, nefsani isteklerine g&ouml;re yapanlardır.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">4- İster imanlı olsun, ister imansız, zahirde dinden haberi olmayan ve dini basiretten yoksun (mustazaflar) kimseler.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Şeyh, elinde olan dini kaynaklara dayanarak genel olarak birinci, ikinci ve d&ouml;rd&uuml;nc&uuml; gruplar hakkında kesin sonuca ulaşmakta, birinci ve ikinci grupların -birinin nimet i&ccedil;inde diğerinin azap i&ccedil;inde olduğu halde- berzah yaşantısı olduğuna inanmaktadır. D&ouml;rd&uuml;nc&uuml; gruptakilerinse berzah yaşamlarının olmadığını s&ouml;yl&uuml;yor. &Uuml;&ccedil;&uuml;nc&uuml; gruptakiler i&ccedil;inse kesin bir kanıya varmamıştır. Bu y&uuml;zden ihtimaller &ouml;ne s&uuml;rerek teredd&uuml;tle bu ihtimallerden birinin o grubu beklediğini s&ouml;yl&uuml;yor.</span></p>\r\n','<p>\r\n	&nbsp;Kur&rsquo;an&rsquo;da &ouml;l&uuml;mle mead arasında berzah adında orta bir alemin olduğuna dair ayet vardır. [1] D&uuml;nyadan g&ouml;&ccedil;m&uuml;ş, ama kıyamete ulaşmayan kimselerin s&ouml;zlerini veya durumlarını anlatan ayetlerden de [2] berzah aleminin varlığı anlaşılmaktadır.</p>\r\n\r\n<p>\r\n	Şii ve S&uuml;nni kaynaklarda gelen bir&ccedil;ok rivayette berzah aleminin ayrıntılarına geniş&ccedil;e yer verilmiştir. [3]</p>\r\n\r\n<p>\r\n	Berzah denen bir alemin var olduğu kesindir. Ancak alimler onun ayrıntılar hakkında, bu kaynaklara dayanarak tefsir ve yorumlar yapmış, &ccedil;eşitli g&ouml;r&uuml;şler &ouml;ne s&uuml;rm&uuml;şlerdir.</p>\r\n\r\n<p>\r\n	Şianın Hicri 4. ve 5. asırlardaki b&uuml;y&uuml;k alimlerinden olan Şeyh M&uuml;fid, Evailu&rsquo;l-Makalat adlı eserini &ccedil;eşitli akidevi sorulara, bu c&uuml;mleden berzah alemi sorusuna cevap vermek i&ccedil;in kaleme almıştır. Doğal olarak ondaki cevaplar onun ayet ve rivayetlerden &ccedil;ıkardığı kendi kişisel g&ouml;r&uuml;şleri olup, b&uuml;t&uuml;n Şia camiasını bağladığını s&ouml;yleyemeyiz.</p>\r\n\r\n<p>\r\n	Bu girişten sonra sizin sorunuza d&ouml;n&uuml;yor ve Tefsiru&rsquo;l-Keşşaf&rsquo;tan aktardığınız meseleyi direkt olarak Evailu&rsquo;l-Makalat&rsquo;ı esas alarak inceleyeceğiz. [4]</p>\r\n\r\n<p>\r\n	Şeyh M&uuml;fid bu eserinde berzah alemini genel olarak ele alarak, o alemdeki insanların durumları hakkında ş&ouml;yle buyuruyor: &lsquo;&Ouml;ld&uuml;kten sonra insanları şu d&ouml;rt gruba ayırabiliriz:</p>\r\n\r\n<p>\r\n	1- Yaşayan, nimetler i&ccedil;inde ve Masum İmamların yanında olanlar.</p>\r\n\r\n<p>\r\n	2- Yaşayıp azap i&ccedil;inde olanlar.</p>\r\n\r\n<p>\r\n	3- Berzah yaşantılarında ne durumda olduklarını tam olarak bilemediğimiz kimseler. Aslında onların berzah yaşantılarının olup olmadığı konusunda ş&uuml;phemiz var.</p>\r\n\r\n<p>\r\n	4- Berzah yaşantısı olmayan, d&uuml;nyayla ahiret arasında kalarak tamamen &ouml;lm&uuml;ş ve herhangi bir hissi bulunmayan kimseler.&rsquo;</p>\r\n\r\n<p>\r\n	Bu gruplandırmayı yaptıktan sonra onlar hakkında sırasıyla ş&ouml;yle yazıyor:</p>\r\n\r\n<p>\r\n	Birinci grupta yer alanlar d&uuml;nyada inan&ccedil;larına karşı tam bir basirete sahip olup ilahi vazifelerini g&uuml;zel ve doğru yerine getirenlerdir. Bu y&uuml;zden onlar berzah aleminde de diri olup Rablerinin nimetlerinden faydalanan kimselerdir.</p>\r\n\r\n<p>\r\n	İkinci gruptakiler hak dine karşı gelip, onunla inatlaşan kimselerdir. Yani hak dini tanıma imkanına sahip olmalarına veya onu tanımalarına rağmen d&uuml;nyevi menfaatlerinden dolayı onunla muhalefete kalkışmış, devamlı olarak b&uuml;y&uuml;k g&uuml;nahlara bulaşmışlardır. B&ouml;yleleri de &ouml;ld&uuml;kten sonra berzah aleminde diri olacak ama birinci grubun aksine azap g&ouml;receklerdir.</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil;&uuml;nc&uuml; grupta olanlar hak dine inandıkları halde b&uuml;y&uuml;k g&uuml;nah işleyen kimselerdir. Ancak onların b&uuml;y&uuml;k g&uuml;nah işlemeleri inattan veya g&uuml;nah işlemenin caiz olduğuna inandıklarından değil, heva ve heveslerininin, şehvetlerinin kendilerine galip gelmesinden dolayıdır. B&ouml;yleleri &ouml;l&uuml;mlerine yakın zamanda ger&ccedil;ek manada t&ouml;vbe etmezlerse Allah&rsquo;ın onlara nasıl bir akıbet hazırlayacağını bilemiyoruz ve bu konudaki ş&uuml;phelerimiz şunlardır:</p>\r\n\r\n<p>\r\n	a) Acaba kıyametten &ouml;nce k&ouml;t&uuml; amellerinin karşılığını almak i&ccedil;in berzah aleminde canlı tutulup azap g&ouml;recek ve kabirde (berzahta) g&ouml;rd&uuml;kleri bu azaptan dolayı temizlenerek cehennem azabından kurtulup cennete mi gidecekler?</p>\r\n\r\n<p>\r\n	b) Yoksa b&ouml;yle kimselerin berzah yaşamı olmayacak ve yalnızca kıyamet g&uuml;n&uuml;nde amel defterlerine bakılacak ve Allah uygun g&ouml;rd&uuml;ğ&uuml;n&uuml; azaplandıracak ve uygun g&ouml;rd&uuml;ğ&uuml;n&uuml;de af mı edecektir?</p>\r\n\r\n<p>\r\n	Şeyh M&uuml;fid sonunda ş&ouml;yle bir sonu&ccedil; alıyor: &lsquo;Ayet ve rivayetlere bakarak bu grubun durumunu nasıl olacağını tam olarak &ccedil;ıkaramadık. Sanki Allah, onların durumunun bizler tarafından bilinmesini istememiştir.&rsquo;</p>\r\n\r\n<p>\r\n	Yukarıda s&ouml;z&uuml;n&uuml; ettiğimiz &uuml;&ccedil; grubun dışında iki grup daha var: Biri dini en az hadde bile tanımayan g&ouml;r&uuml;nt&uuml;de imanlı olan kimselerdir, diğeri ise inat y&uuml;z&uuml;nden değilde dini tanımak i&ccedil;in gerekli ortamın oluşmamamasından dolayı iman getirmeyen imansızlardır. Başka bir deyişle onlar d&uuml;ş&uuml;nce mustazaflarıdır. Şeyh M&uuml;fid&rsquo;e g&ouml;re bu iki grubun berzah hayatı olmayacak, &ouml;l&uuml;mleri ve kıyametleri arasında tamamen &ouml;lm&uuml;ş olacak ve hi&ccedil; bir şey hissetmeyeceklerdir.</p>\r\n\r\n<p>\r\n	Şeyh M&uuml;fid&rsquo;in (r.a) d&uuml;ş&uuml;ncesinin &ouml;zetinin &ouml;ğrenmek i&ccedil;in cevabı kısaca g&ouml;zden ge&ccedil;irip, dikkatinizi yeniden şu noktaya &ccedil;ekiyoruz: Yukarıdaki gruplandırma onun kendi g&ouml;r&uuml;ş&uuml;d&uuml;r. Şianın diğer alimleri ayet ve rivayetlere dayanarak başka şeyler &ccedil;ıkararak değişik i&ccedil;tihadi g&ouml;r&uuml;şler ileri s&uuml;rebilirler.</p>\r\n\r\n<p>\r\n	Orta yaşam veya berzah alemi hakkında daha fazla bilgi i&ccedil;in sitemizde yayınlanan başka sorulara da bakabilirsiniz. [5]&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;<br />\r\n	---------------<br />\r\n	[1] -&lsquo;&Ouml;nlerinde, diriltilip mezarlarından &ccedil;ıkarılacakları g&uuml;nedek bir berzah var.&rsquo; (M&uuml;minun/100)</p>\r\n\r\n<p>\r\n	[2] -Al-i İmran/169-171, Yasin/26-27.</p>\r\n\r\n<p>\r\n	[3] -&Ouml;rneğin: Meclisi, Muhammed Bagır, Biharu&rsquo;l-Envar, c.6, s.202 ve sonrası, M&uuml;essesset&uuml;&rsquo;l Vefa, Beyrut, H.K.1404; Kurtubi, el-Cami Li-Ahkami&rsquo;l-Kur&rsquo;an, c.13, s.150, İntişarat-ı Nasır H&uuml;srev, Tahran, H.Ş.1364. &nbsp;</p>\r\n\r\n<p>\r\n	[4] -Şeyh M&uuml;fid, Evailu&rsquo;l-Makalat, s.75-76, Kongre-i Şeyh M&uuml;fid, Kum, H.K.1413</p>\r\n\r\n<p>\r\n	[5] -3891. (Site:4160), 3813. (Site:4283), 17790. (Site: 17417) sorularına bakınız.</p>\r\n','Şeyh M&uuml;fid, Evailu&rsquo;l-Makalat adlı kitabında insanları inan&ccedil;ları ve amelerine g&ouml;re d&ouml;rt kısıma ayırıyor:\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	1- Takvalı m&uuml;minler.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	2- İmansız ve inat&ccedil;ı g&uuml;nahkarlar.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	3- B&uuml;y&uuml;k g&uuml;nah işledikleri halde t&ouml;vbe etmeyen m&uuml;minler. Onlar g&uuml;nahı inat &uuml;zerine değil, nefsani isteklerine g&ouml;re yapanlardır.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	4- İster imanlı olsun, ister imansız, zahirde dinden haberi olmayan ve dini basiretten yoksun (mustazaflar) kimseler.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Şeyh, elinde olan dini kaynaklara dayanarak genel olarak birinci, ikinci ve d&ouml;rd&uuml;nc&uuml; gruplar hakkında kesin sonuca ulaşmakta, birinci ve ikinci grupların -birinin nimet i&ccedil;inde diğerinin azap i&ccedil;inde olduğu halde- berzah yaşantısı olduğuna inanmaktadır. D&ouml;rd&uuml;nc&uuml; gruptakilerinse berzah yaşamlarının olmadığını s&ouml;yl&uuml;yor. &Uuml;&ccedil;&uuml;nc&uuml; gruptakiler i&ccedil;inse kesin bir kanıya varmamıştır. Bu y&uuml;zden ihtimaller &ouml;ne s&uuml;rerek teredd&uuml;tle bu ihtimallerden birinin o grubu beklediğini s&ouml;yl&uuml;yor.','&nbsp;Kur&rsquo;an&rsquo;da &ouml;l&uuml;mle mead arasında berzah adında orta bir alemin olduğuna dair ayet vardır. [1] D&uuml;nyadan g&ouml;&ccedil;m&uuml;ş, ama kıyamete ulaşmayan kimselerin s&ouml;zlerini veya durumlarını anlatan ayetlerden de [2] berzah aleminin varlığı anlaşılmaktadır.\r\n\r\n\r\n	Şii ve S&uuml;nni kaynaklarda gelen bir&ccedil;ok rivayette berzah aleminin ayrıntılarına geniş&ccedil;e yer verilmiştir. [3]\r\n\r\n\r\n	Berzah denen bir alemin var olduğu kesindir. Ancak alimler onun ayrıntılar hakkında, bu kaynaklara dayanarak tefsir ve yorumlar yapmış, &ccedil;eşitli g&ouml;r&uuml;şler &ouml;ne s&uuml;rm&uuml;şlerdir.\r\n\r\n\r\n	Şianın Hicri 4. ve 5. asırlardaki b&uuml;y&uuml;k alimlerinden olan Şeyh M&uuml;fid, Evailu&rsquo;l-Makalat adlı eserini &ccedil;eşitli akidevi sorulara, bu c&uuml;mleden berzah alemi sorusuna cevap vermek i&ccedil;in kaleme almıştır. Doğal olarak ondaki cevaplar onun ayet ve rivayetlerden &ccedil;ıkardığı kendi kişisel g&ouml;r&uuml;şleri olup, b&uuml;t&uuml;n Şia camiasını bağladığını s&ouml;yleyemeyiz.\r\n\r\n\r\n	Bu girişten sonra sizin sorunuza d&ouml;n&uuml;yor ve Tefsiru&rsquo;l-Keşşaf&rsquo;tan aktardığınız meseleyi direkt olarak Evailu&rsquo;l-Makalat&rsquo;ı esas alarak inceleyeceğiz. [4]\r\n\r\n\r\n	Şeyh M&uuml;fid bu eserinde berzah alemini genel olarak ele alarak, o alemdeki insanların durumları hakkında ş&ouml;yle buyuruyor: &lsquo;&Ouml;ld&uuml;kten sonra insanları şu d&ouml;rt gruba ayırabiliriz:\r\n\r\n\r\n	1- Yaşayan, nimetler i&ccedil;inde ve Masum İmamların yanında olanlar.\r\n\r\n\r\n	2- Yaşayıp azap i&ccedil;inde olanlar.\r\n\r\n\r\n	3- Berzah yaşantılarında ne durumda olduklarını tam olarak bilemediğimiz kimseler. Aslında onların berzah yaşantılarının olup olmadığı konusunda ş&uuml;phemiz var.\r\n\r\n\r\n	4- Berzah yaşantısı olmayan, d&uuml;nyayla ahiret arasında kalarak tamamen &ouml;lm&uuml;ş ve herhangi bir hissi bulunmayan kimseler.&rsquo;\r\n\r\n\r\n	Bu gruplandırmayı yaptıktan sonra onlar hakkında sırasıyla ş&ouml;yle yazıyor:\r\n\r\n\r\n	Birinci grupta yer alanlar d&uuml;nyada inan&ccedil;larına karşı tam bir basirete sahip olup ilahi vazifelerini g&uuml;zel ve doğru yerine getirenlerdir. Bu y&uuml;zden onlar berzah aleminde de diri olup Rablerinin nimetlerinden faydalanan kimselerdir.\r\n\r\n\r\n	İkinci gruptakiler hak dine karşı gelip, onunla inatlaşan kimselerdir. Yani hak dini tanıma imkanına sahip olmalarına veya onu tanımalarına rağmen d&uuml;nyevi menfaatlerinden dolayı onunla muhalefete kalkışmış, devamlı olarak b&uuml;y&uuml;k g&uuml;nahlara bulaşmışlardır. B&ouml;yleleri de &ouml;ld&uuml;kten sonra berzah aleminde diri olacak ama birinci grubun aksine azap g&ouml;receklerdir.\r\n\r\n\r\n	&Uuml;&ccedil;&uuml;nc&uuml; grupta olanlar hak dine inandıkları halde b&uuml;y&uuml;k g&uuml;nah işleyen kimselerdir. Ancak onların b&uuml;y&uuml;k g&uuml;nah işlemeleri inattan veya g&uuml;nah işlemenin caiz olduğuna inandıklarından değil, heva ve heveslerininin, şehvetlerinin kendilerine galip gelmesinden dolayıdır. B&ouml;yleleri &ouml;l&uuml;mlerine yakın zamanda ger&ccedil;ek manada t&ouml;vbe etmezlerse Allah&rsquo;ın onlara nasıl bir akıbet hazırlayacağını bilemiyoruz ve bu konudaki ş&uuml;phelerimiz şunlardır:\r\n\r\n\r\n	a) Acaba kıyametten &ouml;nce k&ouml;t&uuml; amellerinin karşılığını almak i&ccedil;in berzah aleminde canlı tutulup azap g&ouml;recek ve kabirde (berzahta) g&ouml;rd&uuml;kleri bu azaptan dolayı temizlenerek cehennem azabından kurtulup cennete mi gidecekler?\r\n\r\n\r\n	b) Yoksa b&ouml;yle kimselerin berzah yaşamı olmayacak ve yalnızca kıyamet g&uuml;n&uuml;nde amel defterlerine bakılacak ve Allah uygun g&ouml;rd&uuml;ğ&uuml;n&uuml; azaplandıracak ve uygun g&ouml;rd&uuml;ğ&uuml;n&uuml;de af mı edecektir?\r\n\r\n\r\n	Şeyh M&uuml;fid sonunda ş&ouml;yle bir sonu&ccedil; alıyor: &lsquo;Ayet ve rivayetlere bakarak bu grubun durumunu nasıl olacağını tam olarak &ccedil;ıkaramadık. Sanki Allah, onların durumunun bizler tarafından bilinmesini istememiştir.&rsquo;\r\n\r\n\r\n	Yukarıda s&ouml;z&uuml;n&uuml; ettiğimiz &uuml;&ccedil; grubun dışında iki grup daha var: Biri dini en az hadde bile tanımayan g&ouml;r&uuml;nt&uuml;de imanlı olan kimselerdir, diğeri ise inat y&uuml;z&uuml;nden değilde dini tanımak i&ccedil;in gerekli ortamın oluşmamamasından dolayı iman getirmeyen imansızlardır. Başka bir deyişle onlar d&uuml;ş&uuml;nce mustazaflarıdır. Şeyh M&uuml;fid&rsquo;e g&ouml;re bu iki grubun berzah hayatı olmayacak, &ouml;l&uuml;mleri ve kıyametleri arasında tamamen &ouml;lm&uuml;ş olacak ve hi&ccedil; bir şey hissetmeyeceklerdir.\r\n\r\n\r\n	Şeyh M&uuml;fid&rsquo;in (r.a) d&uuml;ş&uuml;ncesinin &ouml;zetinin &ouml;ğrenmek i&ccedil;in cevabı kısaca g&ouml;zden ge&ccedil;irip, dikkatinizi yeniden şu noktaya &ccedil;ekiyoruz: Yukarıdaki gruplandırma onun kendi g&ouml;r&uuml;ş&uuml;d&uuml;r. Şianın diğer alimleri ayet ve rivayetlere dayanarak başka şeyler &ccedil;ıkararak değişik i&ccedil;tihadi g&ouml;r&uuml;şler ileri s&uuml;rebilirler.\r\n\r\n\r\n	Orta yaşam veya berzah alemi hakkında daha fazla bilgi i&ccedil;in sitemizde yayınlanan başka sorulara da bakabilirsiniz. [5]&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;\r\n	---------------\r\n	[1] -&lsquo;&Ouml;nlerinde, diriltilip mezarlarından &ccedil;ıkarılacakları g&uuml;nedek bir berzah var.&rsquo; (M&uuml;minun/100)\r\n\r\n\r\n	[2] -Al-i İmran/169-171, Yasin/26-27.\r\n\r\n\r\n	[3] -&Ouml;rneğin: Meclisi, Muhammed Bagır, Biharu&rsquo;l-Envar, c.6, s.202 ve sonrası, M&uuml;essesset&uuml;&rsquo;l Vefa, Beyrut, H.K.1404; Kurtubi, el-Cami Li-Ahkami&rsquo;l-Kur&rsquo;an, c.13, s.150, İntişarat-ı Nasır H&uuml;srev, Tahran, H.Ş.1364. &nbsp;\r\n\r\n\r\n	[4] -Şeyh M&uuml;fid, Evailu&rsquo;l-Makalat, s.75-76, Kongre-i Şeyh M&uuml;fid, Kum, H.K.1413\r\n\r\n\r\n	[5] -3891. (Site:4160), 3813. (Site:4283), 17790. (Site: 17417) sorularına bakınız.'),(657,'tr659','<p>\r\n	&nbsp;Sorunuz taklit mercilerinin b&uuml;rolarına g&ouml;nderildi ve aşağıda şimdiye kadar elimize ulaşan cevapları yayınlıyoruz.</p>\r\n\r\n<p>\r\n	Hz. Ayetullah Hamanei&rsquo;nin B&uuml;rosu: Kartlar &ouml;rfte kumar aletlerinden sayılmaktadır ve onunla oynamak her hal&uuml;karda hatta bahis şartı olmazsa bile haramdır.</p>\r\n\r\n<p>\r\n	Hz. Ayetullah Mekarim Şirazi&rsquo;nin B&uuml;rosu: S&ouml;z konusu alet kumar aleti olmaktan &ccedil;ıkmadığı s&uuml;rece ve halk ona spor veya eğlence g&ouml;z&uuml;yle bakmadık&ccedil;a kazanıp kaybetme şartı olmadan oynansa dahi sakıncalıdır.</p>\r\n\r\n<p>\r\n	Hz. Ayetullah Mehdi Hadevi Tahrani&rsquo;nin Cevabı: Kumar kartları gibi bir aletin kumara &ouml;zg&uuml; olup olmadığını belirlemekte &ouml;l&ccedil;&uuml; &ouml;rft&uuml;r. Buna g&ouml;re bir toplumda kartlar kumara &ouml;zg&uuml; alet değilse bahis olmadan onunla oynamak caizdir.</p>\r\n\r\n<p>\r\n	Daha fazla bilgi i&ccedil;in aşağıdaki dizinlere bakınız:</p>\r\n\r\n<p>\r\n	1- Kartlarla, kazanıp kaybetme şartı olmadan oynamak: Soru:&nbsp;&nbsp; 14625 (Site:&nbsp;&nbsp; 14432)</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','&nbsp;Sorunuz taklit mercilerinin b&uuml;rolarına g&ouml;nderildi ve aşağıda şimdiye kadar elimize ulaşan cevapları yayınlıyoruz.\r\n\r\n\r\n	Hz. Ayetullah Hamanei&rsquo;nin B&uuml;rosu: Kartlar &ouml;rfte kumar aletlerinden sayılmaktadır ve onunla oynamak her hal&uuml;karda hatta bahis şartı olmazsa bile haramdır.\r\n\r\n\r\n	Hz. Ayetullah Mekarim Şirazi&rsquo;nin B&uuml;rosu: S&ouml;z konusu alet kumar aleti olmaktan &ccedil;ıkmadığı s&uuml;rece ve halk ona spor veya eğlence g&ouml;z&uuml;yle bakmadık&ccedil;a kazanıp kaybetme şartı olmadan oynansa dahi sakıncalıdır.\r\n\r\n\r\n	Hz. Ayetullah Mehdi Hadevi Tahrani&rsquo;nin Cevabı: Kumar kartları gibi bir aletin kumara &ouml;zg&uuml; olup olmadığını belirlemekte &ouml;l&ccedil;&uuml; &ouml;rft&uuml;r. Buna g&ouml;re bir toplumda kartlar kumara &ouml;zg&uuml; alet değilse bahis olmadan onunla oynamak caizdir.\r\n\r\n\r\n	Daha fazla bilgi i&ccedil;in aşağıdaki dizinlere bakınız:\r\n\r\n\r\n	1- Kartlarla, kazanıp kaybetme şartı olmadan oynamak: Soru:&nbsp;&nbsp; 14625 (Site:&nbsp;&nbsp; 14432)','Bu sorunun ayrıntılı cevabı yoktur.'),(658,'tr658','<p>\r\n	Biz, &ldquo;Mine&rsquo;l &ndash; garibi ile&rsquo;l &ndash; habibi&rdquo;&nbsp; şeklinde bir c&uuml;mle veya ibareyi Şianın hadis kitaplarında ve mersiyelerde (maktellerde) bulamadık. Bu nedenle bunu İmam H&uuml;seyin&rsquo;e nispetlendirmek doğru olamaz. Habib bini Mezahiri hakkında var olan tek şey şudur: O imam H&uuml;seyin&rsquo;in (a.s.) vefalı yaranlarından idi. savaşa katıldı, şehit oldu ve o y&uuml;ce makama nail oldu.[1] O imam H&uuml;seyin&rsquo;i (a.s.) K&uuml;fe&rsquo;ye davet eden kimselerden idi.[2]&nbsp; Evet! Bu c&uuml;mle &uuml;zg&uuml;n bir hali ifade ediyor. Bazı meddahlar bu c&uuml;mleyi s&ouml;ylemiş ve &ccedil;ok tekrarlandığı i&ccedil;in b&ouml;ylece baki kalmış olabilir. Onu imam H&uuml;seyin&rsquo;in (a.s.) kelamıdır şeklinde algılamak doğru değildir.<br />\r\n	-----------</p>\r\n\r\n<p>\r\n	[1] Taberi, Ebu Cafer bini Cerir, &ldquo;Tarih-i Taberi&rdquo;, terc&uuml;me; Ebu&rsquo;l - Kasım, Payende, Tahran, Asatir, baskı, 5, 1375, şemsi. C. 7, s. 3020.</p>\r\n\r\n<p>\r\n	[2] &ldquo;Tarih-i Taberi&rdquo;, terc&uuml;me; Ebu&rsquo;l - Kasım, Payende, baskı, 5, 1375, şemsi. C. 7, s. 2923.</p>\r\n','<div id=\"A4_1\">\r\n	<p align=\"left\">\r\n		Bu sorunun ayrıntılı cevabı yoktur.</p>\r\n</div>\r\n','Biz, &ldquo;Mine&rsquo;l &ndash; garibi ile&rsquo;l &ndash; habibi&rdquo;&nbsp; şeklinde bir c&uuml;mle veya ibareyi Şianın hadis kitaplarında ve mersiyelerde (maktellerde) bulamadık. Bu nedenle bunu İmam H&uuml;seyin&rsquo;e nispetlendirmek doğru olamaz. Habib bini Mezahiri hakkında var olan tek şey şudur: O imam H&uuml;seyin&rsquo;in (a.s.) vefalı yaranlarından idi. savaşa katıldı, şehit oldu ve o y&uuml;ce makama nail oldu.[1] O imam H&uuml;seyin&rsquo;i (a.s.) K&uuml;fe&rsquo;ye davet eden kimselerden idi.[2]&nbsp; Evet! Bu c&uuml;mle &uuml;zg&uuml;n bir hali ifade ediyor. Bazı meddahlar bu c&uuml;mleyi s&ouml;ylemiş ve &ccedil;ok tekrarlandığı i&ccedil;in b&ouml;ylece baki kalmış olabilir. Onu imam H&uuml;seyin&rsquo;in (a.s.) kelamıdır şeklinde algılamak doğru değildir.\r\n	-----------\r\n\r\n\r\n	[1] Taberi, Ebu Cafer bini Cerir, &ldquo;Tarih-i Taberi&rdquo;, terc&uuml;me; Ebu&rsquo;l - Kasım, Payende, Tahran, Asatir, baskı, 5, 1375, şemsi. C. 7, s. 3020.\r\n\r\n\r\n	[2] &ldquo;Tarih-i Taberi&rdquo;, terc&uuml;me; Ebu&rsquo;l - Kasım, Payende, baskı, 5, 1375, şemsi. C. 7, s. 2923.','Bu sorunun ayrıntılı cevabı yoktur.'),(659,'tr657','<p style=\"; tab-stops: right 7.1pt 14.2pt\">\r\n	<span style=\"; FONT-SIZE: 10pt\">Ziyaret-i aşurada Yezidin oğlu olmak &uuml;zere b&uuml;t&uuml;n &uuml;mmeye oğullarına lanet edilimiş. Bu arada bazı tarih&ccedil;iler Yezidin oğlu ve &uuml;mmeye oğullarından birka&ccedil; tanesini yapmış oldukları hizmetlerden dolayı iyi insanlar şeklinde tanıtmışlardır. Bu ise lanet edilmelerine terstir. Zahiri olarak bir &ccedil;elişkinin var olduğu g&ouml;r&uuml;nmektedir oysa ger&ccedil;ekte bu ikisinin arasında her hangi bir tezat ve &ccedil;elişki bulunmamaktadır. Zira &uuml;mmeye oğullarından maksat fikir ve ameli olarak &uuml;mmeye oğullarıyla aynı d&uuml;ş&uuml;nenler ve aynı şekilde amel edenlerdir. Yani imamların (a.s.) imametinin gasp edilmesine ve şehit olmalarına karşı hoşnut, seyirci kalıp aks&uuml;lamel g&ouml;stermeyen, dolaysız bir şekilde bu işi yapan ve buna sebebiyet veren kimselerdir. Bu konu ziyaret-i aşurada lanet i&ccedil;eren ibareden &ouml;nce ve sonraki ibarelerde dikkatli bir şekilde tefekk&uuml;r ve teemm&uuml;l edilirse &ccedil;ok a&ccedil;ık bir şekilde anlaşılıyor. Zira ziyaret&rsquo;e h&acirc;kim olan atmosfer zorla ve gasp ile hilafet tahtına oturup Allahın nurunu s&ouml;nd&uuml;rmeye &ccedil;alışan ve Ehlibeyte (a.s.) karşı d&uuml;şmanlık yapıp ve bu d&uuml;şmanlığı toplum i&ccedil;inde yerleştirmek i&ccedil;in her &ccedil;eşit vesilelerden yararlanan ve hakeza bunlara destek veren, seyirci kalan, bunların yapmış olduğu bu işlerine rıza g&ouml;steren ve bunu yapanları savunan kimselere lanet etmek ve onlara beddua etmektir. Buna binaen usulu&rsquo;l - fıkıhta var olan kaideye g&ouml;re &uuml;mmeye oğullarının salih olan kimseleri tahsisi değil, belki tahassusen &ldquo;&uuml;mmeye oğulları&rdquo; kavramının dışında kalırlar. Yani &ldquo;&uuml;mmeye oğulları (beni &uuml;mmeye)&rdquo; kavramı ilk baştan beri onların iyilerini kapsamıyor ve onlara şamil gelmiyor ta tahsise (yani istisna edilmesine) gerek duyulsun.</span></p>\r\n','<p>\r\n	Yukarıdaki soru iki y&ouml;nl&uuml;d&uuml;r. Birisi Yezidin oğlunun akide ve ameli durumunu incelenmesine, diğeri ziyareti aşurada beni &uuml;mmeye (&uuml;mmeye oğullarına) yapılan lanetten maksadın ne oluğunu anlamaktır:</p>\r\n\r\n<p>\r\n	Yezidin oğul hakkında şunu s&ouml;ylemek gerekir: Teredd&uuml;ts&uuml;z Yezidin oğlu Muaviyenin hilafet makamının gasp edildiğinden dolayı o makamdan kanara &ccedil;ekilmesi olumlu bir iştir. Ama onun bu girişimi onun kesinlikle Allaha karşı şartlarına riayet ederek kesin t&ouml;vbe edip Allahın rahmetine nail olmuş artık Allahın lanetini hak etmez konuma geldiği bizim i&ccedil;in kesin bir belli değildir. Zira hilafet makamını az bir m&uuml;ddet de olsa gasp edilmesi &ccedil;ok b&uuml;y&uuml;k bir g&uuml;nahtır. Kesinlikle onun bağışlanması i&ccedil;in bazı şartlar gerekir. &Ouml;mer bin Abdulaziz hakkında da imam Seccaddan (a.s.) bir rivayet nakledilmiş ki İmam Seccad Abdullah bin Ata&rsquo;ya ş&ouml;yle buyurmuştur:&rdquo;&hellip;o (&Ouml;mer b. Abdulaziz) &ouml;lecektir. Yery&uuml;z&uuml;ndekiler onun i&ccedil;in ağlayacaklar ama g&ouml;ky&uuml;z&uuml;ndekiler ona lanet edecekler&rdquo;.[1] Zira o bir makamda oturmuştu ki onun ona karşı hi&ccedil;bir hakkı yoktu. Her ne kadar o diğer halifelere oranla insan yakışır iyi işler yapmış ve g&uuml;zel girişimlerde bulunmuş ve &ccedil;ok şeyler yapmış ise de. Elbette kesin bir şekilde Yezidin oğlu veya &Ouml;mer b. Abdulaziz Allahın rahmetine nail olmadığını s&ouml;yleyemeyiz.[2] Her hal&uuml;karda sadece Allah u Te&acirc;l&acirc; onların durumundan haberdardır. Ama şu nokta ink&acirc;r edilmeyecektir ki &uuml;mmeye oğullarından bir kısmı az olsalar bile has Şialardan idiler. Halit b. Sait b. As, Ebul-As b. Rabii, Sadul-hayr ve buna benzer başka şahsiyetler bunlardan bir kısımdır. Buna binaen &uuml;mme oğullarından bazı kimseler vardır ki ilahi lanete m&uuml;stahak olmadığını kabul edersek ki anlatılanlara g&ouml;re kabul ediyoruz sorunun diğer y&ouml;n&uuml;n&uuml; incelememiz gerekir.</p>\r\n\r\n<p>\r\n	&Uuml;mmeye oğullarının t&uuml;m&uuml;ne lanet ve bu lanetin anlamı:</p>\r\n\r\n<p>\r\n	Her şeyden &ouml;nce şu noktayı hatırlatmak gerekir ki kuranın &ccedil;ok a&ccedil;ık ve net (m&uuml;hkem) usullerinden birisi şudur: Hi&ccedil; kimse başka birisinin g&uuml;nahından dolayı kınamaz, d&uuml;nya ve ahiret azabına maruz kalmaz.[3] Eğer bir kimsenin işlenmiş olan g&uuml;nahın tahakkuk bulması i&ccedil;in etkisi olmamış veya işlenen g&uuml;naha rıza g&ouml;stermemiş ya ona engel olduğu halde o g&uuml;nah tahakkuk bulmuş ise işlenen bu g&uuml;nahın cezası kesinlikle hi&ccedil;bir şekilde ona y&ouml;nelmez. Ama eğer işlenen g&uuml;nahın tahakkuk bulmasında bu durumlar s&ouml;z konusu ise yani g&uuml;nahın tahakkuk bulmasında etkisi olmuş, seyirci kalmış, rıza g&ouml;stermiş, hoşnut olmuş ise buların kendisi g&uuml;nahtır, dolayısıyla eğer azap ve kınama insana y&ouml;neliyorsa bunlardan &ouml;t&uuml;r&uuml;d&uuml;r. Başkasının g&uuml;nahından &ouml;t&uuml;r&uuml; değildir. Hz. Salıh&rsquo;ın (a.s.) Devesini Semut kavminden birisi boğazladı[4] ama kuranı kerim işlenmiş olan bu g&uuml;nahı ve cinayeti hepsine nispetlendiriyor.[5]&nbsp;&nbsp; Onların b&uuml;t&uuml;n&uuml; cinayet işlediklerini ve ilahi azaba m&uuml;stahak olduğunu s&ouml;yl&uuml;yor.[6] Zira onlar bu işlenmiş olan g&uuml;naha ve cinayete rıza g&ouml;sterdiler. Hz. Ali&rsquo;nin (a.s.) tabiriyle Semut kavminin m&uuml;şterek ve ortak hoşnutlukları ve kızgınlıkları onları m&uuml;şterek ve k&ouml;t&uuml; akıbete maruz bıraktı.[7]</p>\r\n\r\n<p>\r\n	Başka bir beyanla; Kur&rsquo;an ve rivayetler literat&uuml;r&uuml;nde bir gruptan ve kabileden sayılıp ve sayılmamanın &ouml;l&ccedil;&uuml;s&uuml; ve miyarı fikri ve ameli bakımından o gurupla uyum i&ccedil;inde olup olmamaktır. Bilindiği gibi Allah u Te&acirc;l&acirc; hz. Nuh&rsquo;un (s.a.) oğlunu onun ailesinden ve ehlinden saymıyor. Onun delilini ameli ve pratikte Hz. Nuh ile uyum i&ccedil;inde olmayışıdır.[8] Diğer taraftan bizim Peygamberimiz (s.a.a.) fiziki olarak peygamberle hi&ccedil;bir bağı olmayan Salman-i Farisi&rsquo;yi Ehlibeytinden sayıyor.[9] Bu nedenle İmamlar (a.s.) &uuml;mmeye oğullarından iyi olan kimselerini &uuml;mmeye oğullarından saymıyorlar. &Ouml;rnek olarak Sadul-Hayr&rsquo;a işaret edebiliriz: &Uuml;mmeye oğulları hatırlatıldığında Sadu&rsquo;l-Hayr gibi bir şahıs kadınlar gibi y&uuml;ksek sesle ağlıyordu. İmam Bakır (a.s.) bu kadar şiddetli şekilde seni ağlatan şey nedir diye sorunca, o ben kuranı kerimde melun olarak belirtilen ağa&ccedil;tanım o halde nasıl ağlamayayım? Diyor. İmam Bakır (a.s.) Ona ş&ouml;yle dedi: &ldquo;Sen onlardan değilsin. Sen biz Ehlibeytten olan Emevi&rsquo;sin&rdquo;, sen Allahın s&ouml;ylemiş olduğun şu s&ouml;z&uuml; duymadın mı? Ki ş&ouml;yle buyuruyor: Bana tabi olan herkes bendendir&rdquo;.[10] Netice itibariyle &uuml;mmeye oğullarından maksat fikirsel ve ameli olarak ger&ccedil;ekten &uuml;mmeye oğullarıyla uyum i&ccedil;inde olan kimselerdir. Yani imametin gasp edilmesine sebebiyet verenler, bu işi bilfiil ger&ccedil;ekleştirenler, bu işe seyirci kalanlar, bu işe razı olanlar ve&hellip; İmamların (a.s.) ve Şiaların şahadetine sebebiyet veren ve buna seyirci kalan kimselerdir.</p>\r\n\r\n<p>\r\n	Bu konu dakik bir şekilde ziyareti aşurada zikredilen lanetten &ouml;nce ve sonraki ibarelerde temm&uuml;l ve tefekk&uuml;r edilirse a&ccedil;ık bir şekilde anlaşılıyor. Zira ziyarete h&acirc;kim olan atmosfer zorla ve gasp ile hilafet tahtına oturup Allahın nurunu s&ouml;nd&uuml;rmeye &ccedil;alışan ve Ehlibeyte (a.s.) karşı d&uuml;şmanlık yapıp ve toplum i&ccedil;inde bu d&uuml;şmanlığı yerleştirmek i&ccedil;in her &ccedil;eşit vesilelerden yararlanan ve hakeza bunlara destek veren ve bunların yapmış olduğu işe rıza g&ouml;steren ve bunları savunan kimselere lanet etmek ve onlara beddua etmektir. Buna binaen usulu&rsquo;l - fıkıtaki kuralla g&ouml;re &uuml;mmeye oğullarının salih ve iyi olan kimseleri tahsisi değil, belki tahassusen &ldquo;&uuml;mmeye oğulları&rdquo; kavramının haricindedirler. Yani &uuml;mmeye oğulları kavramı ilk baştan beri onların iyilerini kapsamıyor ve onlara şamil gelmiyor ta tahsisen &ccedil;ıkartılmarına (yani istisna edilmesine) gerek duyulsun.</p>\r\n\r\n<p>\r\n	Mirza ebul-Fazli Tahrani (Allah kendisine rahmet etsin) ziyareti aşuraya yazmış olduğu şerh&rsquo;de bu tevcihi kabul ederek bunun i&ccedil;in iki delilde zikrediyor:</p>\r\n\r\n<p>\r\n	1-&nbsp;&nbsp; Beni (oğulları) &uuml;mmeye izafe edilmiş (yani &uuml;mmeye oğulları denilmiş), izafe ise ahitte olan hakikattir. Yani &uuml;mmeye oğullarından ahdin i&ccedil;ine girmiş olan &uuml;mmeyenin oğullarıdır. Bunlardan maksatta ehlibeyt ile d&uuml;şman ve onlardan nefret eden kimselerdir.</p>\r\n\r\n<p>\r\n	2-&nbsp;&nbsp; Bir rivayette Masum imam (a.s.) beni &uuml;mmeye (&uuml;mmeye oğulları) kelimesini kollanmış. Devamında onu ebu S&uuml;fyana, Muaviyeye ve Mervana tatbik etmiştir.[11]</p>\r\n\r\n<p>\r\n	Netice itibariyle şu farziyeyi kabul etsek ki Yezidin oğlu Muaviye ilahi lanetin kapsamına girmiyor ama bu buradaki makam karinesine dayanarak lanet edilen beni &uuml;mmeyeden maksat onlardan has bir topluluktur. Yezidin oğlu Muaviye onlardan sayılmamaktadır.[12]</p>\r\n\r\n<p>\r\n	Konu ile ilgili daha fazla bilgi edinmek i&ccedil;in aşağıdaki adrese m&uuml;racaat edebilirsiniz:</p>\r\n\r\n<p>\r\n	854 (sayt: 928) ve 2796 (sayt: 3372).<br />\r\n	------------</p>\r\n\r\n<p>\r\n	[1] Saffar, Muhammed b. Hasan, &ldquo;Besairud-Deracat&rdquo;, Kitaphanei Ayetullan Meraşi, Kum, baskı 2, 1404 k. s. 170.</p>\r\n\r\n<p>\r\n	[2] Bu nedenle Mirza Abdullah Efendi gibi bazı değerli ve saygın &acirc;limlerimiz &ldquo;Riyazul Ulema&rdquo; adlı eserinde ş&ouml;yle buyurmuş: &ldquo;&Ouml;mer b. Abdul-Aziz&rsquo;e lanet edilmesinin caiz olduğu belli değildir. Seyit Rezi kendi divanında &Ouml;mer b. Abdul Aziz hakkında olan mersiyesinde bir mısra zikrediyor ki bu mısrada onu &ouml;v&uuml;yor ve ondan g&uuml;zelliklerle konuşuyor.</p>\r\n\r\n<p>\r\n	[3] Necm, 38 ve 41; &ldquo;la teziru vaziretun vizre uhra; yani kimse kimsenin g&uuml;nahını taşımıyor&rdquo; c&uuml;mlesi An&rsquo;am suresinin 164., İsra suresinin 15., Fatır suresinin 18. Ve z&uuml;mer suresinin 7. Ayetinde zikr edilmiştir.</p>\r\n\r\n<p>\r\n	[4] Kamer 4; Hz. Ali de (a.s.) ş&ouml;yle buyurmuş: Ger&ccedil;ekten Samutlarının devesini bir kişi &ouml;ld&uuml;rd&uuml;&rdquo;. (Nehc&uuml;l-Balaga&rdquo;, Subhi Salıh, hutbe no: 201, s. 319).</p>\r\n\r\n<p>\r\n	[5] Araf, 77; Hud, 65; Şuara, 157; Şems, 14.</p>\r\n\r\n<p>\r\n	[6] &ldquo;Fakat onlar, onu yalanladılar ve deveyi boğazladılar. Bunun &uuml;zerine Rableri, su&ccedil;larından dolayı onları hel&acirc;k etti ve kendilerini yerle bir etti&rdquo;. (şems 14).</p>\r\n\r\n<p>\r\n	[7] &ldquo;Ey insanlar, insanları bir araya getiren tek şey (aralarında) olan hoşnutluk ve nefrettir. Samutluların devesini yalanız tek bir kişi boğazladı. Ama Allah u Te&acirc;l&acirc; azabını hepsine nazil etti. Zir hepsi onun yapmış olduğu bu işten hoşnut ve razı idiler&rdquo;. (&ldquo;Nehc&uuml;l-Belaga&rdquo;, hutbe no: 201, s. 319.</p>\r\n\r\n<p>\r\n	[8] &ldquo;Allah, &ldquo;Ey N&ucirc;h! O, asla senin &acirc;ilenden değildir. Onun yaptığı, iyi olmayan bir iştir. O h&acirc;lde, hakkında hi&ccedil;bir bilgin olmayan şeyi benden isteme. Ben, sana cahillerden olmamanı &ouml;ğ&uuml;tlerim&rdquo; dedi&rdquo;. (Hud, 46).</p>\r\n\r\n<p>\r\n	[9] &ldquo;Selman minna ehlelbeyti; yani Selman biz ehlibeyttendir&rdquo;. (Meclisi, MUHAMMED BAKIR, &ldquo;Biharul-Envar&rdquo;, M&uuml;essesei el-Vefa, Beyrut, 1404, k. c, 65, s. 55.</p>\r\n\r\n<p>\r\n	[10] &ldquo;Biharul-Envar&rdquo;, c. 46, s. 337; Şeyhi M&uuml;fit, &ldquo;el-ihtisas&rdquo;, Kongrei Cihani Hizarei Şeyh M&uuml;fit, Kum, baskı 1, s. 85.</p>\r\n\r\n<p>\r\n	[11] Tahrani, Mirza Ebul-Fazl, &ldquo;Şifau&rsquo;s-Sudur fi Şarh-i Ziyareti&rsquo;l-Aşura&rdquo;, intş. Murtazevi, baski, 1, 1376, ş. c. 1, s. 255-263.</p>\r\n\r\n<p>\r\n	[12] Daha fazla bilgi edinmek i&ccedil;in bkz. Turhan, KASIM &ldquo;Nıgeriş-i İrfan-i, Felsef-i Ve Kelam-i bı Şahsiyet Ve Kıyam-i İmam H&uuml;seyin (a.s.)&rdquo; s. 279,291.</p>\r\n','Ziyaret-i aşurada Yezidin oğlu olmak &uuml;zere b&uuml;t&uuml;n &uuml;mmeye oğullarına lanet edilimiş. Bu arada bazı tarih&ccedil;iler Yezidin oğlu ve &uuml;mmeye oğullarından birka&ccedil; tanesini yapmış oldukları hizmetlerden dolayı iyi insanlar şeklinde tanıtmışlardır. Bu ise lanet edilmelerine terstir. Zahiri olarak bir &ccedil;elişkinin var olduğu g&ouml;r&uuml;nmektedir oysa ger&ccedil;ekte bu ikisinin arasında her hangi bir tezat ve &ccedil;elişki bulunmamaktadır. Zira &uuml;mmeye oğullarından maksat fikir ve ameli olarak &uuml;mmeye oğullarıyla aynı d&uuml;ş&uuml;nenler ve aynı şekilde amel edenlerdir. Yani imamların (a.s.) imametinin gasp edilmesine ve şehit olmalarına karşı hoşnut, seyirci kalıp aks&uuml;lamel g&ouml;stermeyen, dolaysız bir şekilde bu işi yapan ve buna sebebiyet veren kimselerdir. Bu konu ziyaret-i aşurada lanet i&ccedil;eren ibareden &ouml;nce ve sonraki ibarelerde dikkatli bir şekilde tefekk&uuml;r ve teemm&uuml;l edilirse &ccedil;ok a&ccedil;ık bir şekilde anlaşılıyor. Zira ziyaret&rsquo;e h&acirc;kim olan atmosfer zorla ve gasp ile hilafet tahtına oturup Allahın nurunu s&ouml;nd&uuml;rmeye &ccedil;alışan ve Ehlibeyte (a.s.) karşı d&uuml;şmanlık yapıp ve bu d&uuml;şmanlığı toplum i&ccedil;inde yerleştirmek i&ccedil;in her &ccedil;eşit vesilelerden yararlanan ve hakeza bunlara destek veren, seyirci kalan, bunların yapmış olduğu bu işlerine rıza g&ouml;steren ve bunu yapanları savunan kimselere lanet etmek ve onlara beddua etmektir. Buna binaen usulu&rsquo;l - fıkıhta var olan kaideye g&ouml;re &uuml;mmeye oğullarının salih olan kimseleri tahsisi değil, belki tahassusen &ldquo;&uuml;mmeye oğulları&rdquo; kavramının dışında kalırlar. Yani &ldquo;&uuml;mmeye oğulları (beni &uuml;mmeye)&rdquo; kavramı ilk baştan beri onların iyilerini kapsamıyor ve onlara şamil gelmiyor ta tahsise (yani istisna edilmesine) gerek duyulsun.','Yukarıdaki soru iki y&ouml;nl&uuml;d&uuml;r. Birisi Yezidin oğlunun akide ve ameli durumunu incelenmesine, diğeri ziyareti aşurada beni &uuml;mmeye (&uuml;mmeye oğullarına) yapılan lanetten maksadın ne oluğunu anlamaktır:\r\n\r\n\r\n	Yezidin oğul hakkında şunu s&ouml;ylemek gerekir: Teredd&uuml;ts&uuml;z Yezidin oğlu Muaviyenin hilafet makamının gasp edildiğinden dolayı o makamdan kanara &ccedil;ekilmesi olumlu bir iştir. Ama onun bu girişimi onun kesinlikle Allaha karşı şartlarına riayet ederek kesin t&ouml;vbe edip Allahın rahmetine nail olmuş artık Allahın lanetini hak etmez konuma geldiği bizim i&ccedil;in kesin bir belli değildir. Zira hilafet makamını az bir m&uuml;ddet de olsa gasp edilmesi &ccedil;ok b&uuml;y&uuml;k bir g&uuml;nahtır. Kesinlikle onun bağışlanması i&ccedil;in bazı şartlar gerekir. &Ouml;mer bin Abdulaziz hakkında da imam Seccaddan (a.s.) bir rivayet nakledilmiş ki İmam Seccad Abdullah bin Ata&rsquo;ya ş&ouml;yle buyurmuştur:&rdquo;&hellip;o (&Ouml;mer b. Abdulaziz) &ouml;lecektir. Yery&uuml;z&uuml;ndekiler onun i&ccedil;in ağlayacaklar ama g&ouml;ky&uuml;z&uuml;ndekiler ona lanet edecekler&rdquo;.[1] Zira o bir makamda oturmuştu ki onun ona karşı hi&ccedil;bir hakkı yoktu. Her ne kadar o diğer halifelere oranla insan yakışır iyi işler yapmış ve g&uuml;zel girişimlerde bulunmuş ve &ccedil;ok şeyler yapmış ise de. Elbette kesin bir şekilde Yezidin oğlu veya &Ouml;mer b. Abdulaziz Allahın rahmetine nail olmadığını s&ouml;yleyemeyiz.[2] Her hal&uuml;karda sadece Allah u Te&acirc;l&acirc; onların durumundan haberdardır. Ama şu nokta ink&acirc;r edilmeyecektir ki &uuml;mmeye oğullarından bir kısmı az olsalar bile has Şialardan idiler. Halit b. Sait b. As, Ebul-As b. Rabii, Sadul-hayr ve buna benzer başka şahsiyetler bunlardan bir kısımdır. Buna binaen &uuml;mme oğullarından bazı kimseler vardır ki ilahi lanete m&uuml;stahak olmadığını kabul edersek ki anlatılanlara g&ouml;re kabul ediyoruz sorunun diğer y&ouml;n&uuml;n&uuml; incelememiz gerekir.\r\n\r\n\r\n	&Uuml;mmeye oğullarının t&uuml;m&uuml;ne lanet ve bu lanetin anlamı:\r\n\r\n\r\n	Her şeyden &ouml;nce şu noktayı hatırlatmak gerekir ki kuranın &ccedil;ok a&ccedil;ık ve net (m&uuml;hkem) usullerinden birisi şudur: Hi&ccedil; kimse başka birisinin g&uuml;nahından dolayı kınamaz, d&uuml;nya ve ahiret azabına maruz kalmaz.[3] Eğer bir kimsenin işlenmiş olan g&uuml;nahın tahakkuk bulması i&ccedil;in etkisi olmamış veya işlenen g&uuml;naha rıza g&ouml;stermemiş ya ona engel olduğu halde o g&uuml;nah tahakkuk bulmuş ise işlenen bu g&uuml;nahın cezası kesinlikle hi&ccedil;bir şekilde ona y&ouml;nelmez. Ama eğer işlenen g&uuml;nahın tahakkuk bulmasında bu durumlar s&ouml;z konusu ise yani g&uuml;nahın tahakkuk bulmasında etkisi olmuş, seyirci kalmış, rıza g&ouml;stermiş, hoşnut olmuş ise buların kendisi g&uuml;nahtır, dolayısıyla eğer azap ve kınama insana y&ouml;neliyorsa bunlardan &ouml;t&uuml;r&uuml;d&uuml;r. Başkasının g&uuml;nahından &ouml;t&uuml;r&uuml; değildir. Hz. Salıh&rsquo;ın (a.s.) Devesini Semut kavminden birisi boğazladı[4] ama kuranı kerim işlenmiş olan bu g&uuml;nahı ve cinayeti hepsine nispetlendiriyor.[5]&nbsp;&nbsp; Onların b&uuml;t&uuml;n&uuml; cinayet işlediklerini ve ilahi azaba m&uuml;stahak olduğunu s&ouml;yl&uuml;yor.[6] Zira onlar bu işlenmiş olan g&uuml;naha ve cinayete rıza g&ouml;sterdiler. Hz. Ali&rsquo;nin (a.s.) tabiriyle Semut kavminin m&uuml;şterek ve ortak hoşnutlukları ve kızgınlıkları onları m&uuml;şterek ve k&ouml;t&uuml; akıbete maruz bıraktı.[7]\r\n\r\n\r\n	Başka bir beyanla; Kur&rsquo;an ve rivayetler literat&uuml;r&uuml;nde bir gruptan ve kabileden sayılıp ve sayılmamanın &ouml;l&ccedil;&uuml;s&uuml; ve miyarı fikri ve ameli bakımından o gurupla uyum i&ccedil;inde olup olmamaktır. Bilindiği gibi Allah u Te&acirc;l&acirc; hz. Nuh&rsquo;un (s.a.) oğlunu onun ailesinden ve ehlinden saymıyor. Onun delilini ameli ve pratikte Hz. Nuh ile uyum i&ccedil;inde olmayışıdır.[8] Diğer taraftan bizim Peygamberimiz (s.a.a.) fiziki olarak peygamberle hi&ccedil;bir bağı olmayan Salman-i Farisi&rsquo;yi Ehlibeytinden sayıyor.[9] Bu nedenle İmamlar (a.s.) &uuml;mmeye oğullarından iyi olan kimselerini &uuml;mmeye oğullarından saymıyorlar. &Ouml;rnek olarak Sadul-Hayr&rsquo;a işaret edebiliriz: &Uuml;mmeye oğulları hatırlatıldığında Sadu&rsquo;l-Hayr gibi bir şahıs kadınlar gibi y&uuml;ksek sesle ağlıyordu. İmam Bakır (a.s.) bu kadar şiddetli şekilde seni ağlatan şey nedir diye sorunca, o ben kuranı kerimde melun olarak belirtilen ağa&ccedil;tanım o halde nasıl ağlamayayım? Diyor. İmam Bakır (a.s.) Ona ş&ouml;yle dedi: &ldquo;Sen onlardan değilsin. Sen biz Ehlibeytten olan Emevi&rsquo;sin&rdquo;, sen Allahın s&ouml;ylemiş olduğun şu s&ouml;z&uuml; duymadın mı? Ki ş&ouml;yle buyuruyor: Bana tabi olan herkes bendendir&rdquo;.[10] Netice itibariyle &uuml;mmeye oğullarından maksat fikirsel ve ameli olarak ger&ccedil;ekten &uuml;mmeye oğullarıyla uyum i&ccedil;inde olan kimselerdir. Yani imametin gasp edilmesine sebebiyet verenler, bu işi bilfiil ger&ccedil;ekleştirenler, bu işe seyirci kalanlar, bu işe razı olanlar ve&hellip; İmamların (a.s.) ve Şiaların şahadetine sebebiyet veren ve buna seyirci kalan kimselerdir.\r\n\r\n\r\n	Bu konu dakik bir şekilde ziyareti aşurada zikredilen lanetten &ouml;nce ve sonraki ibarelerde temm&uuml;l ve tefekk&uuml;r edilirse a&ccedil;ık bir şekilde anlaşılıyor. Zira ziyarete h&acirc;kim olan atmosfer zorla ve gasp ile hilafet tahtına oturup Allahın nurunu s&ouml;nd&uuml;rmeye &ccedil;alışan ve Ehlibeyte (a.s.) karşı d&uuml;şmanlık yapıp ve toplum i&ccedil;inde bu d&uuml;şmanlığı yerleştirmek i&ccedil;in her &ccedil;eşit vesilelerden yararlanan ve hakeza bunlara destek veren ve bunların yapmış olduğu işe rıza g&ouml;steren ve bunları savunan kimselere lanet etmek ve onlara beddua etmektir. Buna binaen usulu&rsquo;l - fıkıtaki kuralla g&ouml;re &uuml;mmeye oğullarının salih ve iyi olan kimseleri tahsisi değil, belki tahassusen &ldquo;&uuml;mmeye oğulları&rdquo; kavramının haricindedirler. Yani &uuml;mmeye oğulları kavramı ilk baştan beri onların iyilerini kapsamıyor ve onlara şamil gelmiyor ta tahsisen &ccedil;ıkartılmarına (yani istisna edilmesine) gerek duyulsun.\r\n\r\n\r\n	Mirza ebul-Fazli Tahrani (Allah kendisine rahmet etsin) ziyareti aşuraya yazmış olduğu şerh&rsquo;de bu tevcihi kabul ederek bunun i&ccedil;in iki delilde zikrediyor:\r\n\r\n\r\n	1-&nbsp;&nbsp; Beni (oğulları) &uuml;mmeye izafe edilmiş (yani &uuml;mmeye oğulları denilmiş), izafe ise ahitte olan hakikattir. Yani &uuml;mmeye oğullarından ahdin i&ccedil;ine girmiş olan &uuml;mmeyenin oğullarıdır. Bunlardan maksatta ehlibeyt ile d&uuml;şman ve onlardan nefret eden kimselerdir.\r\n\r\n\r\n	2-&nbsp;&nbsp; Bir rivayette Masum imam (a.s.) beni &uuml;mmeye (&uuml;mmeye oğulları) kelimesini kollanmış. Devamında onu ebu S&uuml;fyana, Muaviyeye ve Mervana tatbik etmiştir.[11]\r\n\r\n\r\n	Netice itibariyle şu farziyeyi kabul etsek ki Yezidin oğlu Muaviye ilahi lanetin kapsamına girmiyor ama bu buradaki makam karinesine dayanarak lanet edilen beni &uuml;mmeyeden maksat onlardan has bir topluluktur. Yezidin oğlu Muaviye onlardan sayılmamaktadır.[12]\r\n\r\n\r\n	Konu ile ilgili daha fazla bilgi edinmek i&ccedil;in aşağıdaki adrese m&uuml;racaat edebilirsiniz:\r\n\r\n\r\n	854 (sayt: 928) ve 2796 (sayt: 3372).\r\n	------------\r\n\r\n\r\n	[1] Saffar, Muhammed b. Hasan, &ldquo;Besairud-Deracat&rdquo;, Kitaphanei Ayetullan Meraşi, Kum, baskı 2, 1404 k. s. 170.\r\n\r\n\r\n	[2] Bu nedenle Mirza Abdullah Efendi gibi bazı değerli ve saygın &acirc;limlerimiz &ldquo;Riyazul Ulema&rdquo; adlı eserinde ş&ouml;yle buyurmuş: &ldquo;&Ouml;mer b. Abdul-Aziz&rsquo;e lanet edilmesinin caiz olduğu belli değildir. Seyit Rezi kendi divanında &Ouml;mer b. Abdul Aziz hakkında olan mersiyesinde bir mısra zikrediyor ki bu mısrada onu &ouml;v&uuml;yor ve ondan g&uuml;zelliklerle konuşuyor.\r\n\r\n\r\n	[3] Necm, 38 ve 41; &ldquo;la teziru vaziretun vizre uhra; yani kimse kimsenin g&uuml;nahını taşımıyor&rdquo; c&uuml;mlesi An&rsquo;am suresinin 164., İsra suresinin 15., Fatır suresinin 18. Ve z&uuml;mer suresinin 7. Ayetinde zikr edilmiştir.\r\n\r\n\r\n	[4] Kamer 4; Hz. Ali de (a.s.) ş&ouml;yle buyurmuş: Ger&ccedil;ekten Samutlarının devesini bir kişi &ouml;ld&uuml;rd&uuml;&rdquo;. (Nehc&uuml;l-Balaga&rdquo;, Subhi Salıh, hutbe no: 201, s. 319).\r\n\r\n\r\n	[5] Araf, 77; Hud, 65; Şuara, 157; Şems, 14.\r\n\r\n\r\n	[6] &ldquo;Fakat onlar, onu yalanladılar ve deveyi boğazladılar. Bunun &uuml;zerine Rableri, su&ccedil;larından dolayı onları hel&acirc;k etti ve kendilerini yerle bir etti&rdquo;. (şems 14).\r\n\r\n\r\n	[7] &ldquo;Ey insanlar, insanları bir araya getiren tek şey (aralarında) olan hoşnutluk ve nefrettir. Samutluların devesini yalanız tek bir kişi boğazladı. Ama Allah u Te&acirc;l&acirc; azabını hepsine nazil etti. Zir hepsi onun yapmış olduğu bu işten hoşnut ve razı idiler&rdquo;. (&ldquo;Nehc&uuml;l-Belaga&rdquo;, hutbe no: 201, s. 319.\r\n\r\n\r\n	[8] &ldquo;Allah, &ldquo;Ey N&ucirc;h! O, asla senin &acirc;ilenden değildir. Onun yaptığı, iyi olmayan bir iştir. O h&acirc;lde, hakkında hi&ccedil;bir bilgin olmayan şeyi benden isteme. Ben, sana cahillerden olmamanı &ouml;ğ&uuml;tlerim&rdquo; dedi&rdquo;. (Hud, 46).\r\n\r\n\r\n	[9] &ldquo;Selman minna ehlelbeyti; yani Selman biz ehlibeyttendir&rdquo;. (Meclisi, MUHAMMED BAKIR, &ldquo;Biharul-Envar&rdquo;, M&uuml;essesei el-Vefa, Beyrut, 1404, k. c, 65, s. 55.\r\n\r\n\r\n	[10] &ldquo;Biharul-Envar&rdquo;, c. 46, s. 337; Şeyhi M&uuml;fit, &ldquo;el-ihtisas&rdquo;, Kongrei Cihani Hizarei Şeyh M&uuml;fit, Kum, baskı 1, s. 85.\r\n\r\n\r\n	[11] Tahrani, Mirza Ebul-Fazl, &ldquo;Şifau&rsquo;s-Sudur fi Şarh-i Ziyareti&rsquo;l-Aşura&rdquo;, intş. Murtazevi, baski, 1, 1376, ş. c. 1, s. 255-263.\r\n\r\n\r\n	[12] Daha fazla bilgi edinmek i&ccedil;in bkz. Turhan, KASIM &ldquo;Nıgeriş-i İrfan-i, Felsef-i Ve Kelam-i bı Şahsiyet Ve Kıyam-i İmam H&uuml;seyin (a.s.)&rdquo; s. 279,291.'),(660,'tr656','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p style=\"; tab-stops: right 14.2pt\">\r\n		<span style=\"; FONT-SIZE: 10pt\">Hadis kitaplarında ve mefatihu&rsquo;l &ndash; cinan adlı dua kitabında zikredilen hadisi şerifi iki a&ccedil;ıdan <span>&nbsp;</span>&ouml;nemli ve ehemmiyeti vardır: Birisi imamet ve velayet diğeri ısmet (masumiyet) cihetidir.</span></p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p style=\"; tab-stops: right 14.2pt\">\r\n		<span style=\"; FONT-SIZE: 10pt\">Ehlibeyt&rsquo;in İmamet ve velayeti bazı şahit ve delilerle hadiste sabit ediliyor. Peygamber (s.a.a.) hadisin kendisinde nakledilmiş o has eylemi ve s&ouml;ylemi ile velayet ve imameti Ehlibeyte has kılıyor. Ehlibeyt hari&ccedil; hi&ccedil; kimsenin i&ccedil;inde bulunmadığı evde onları bir aba (c&uuml;bbe) altında toplaması ve Hz. Ali&rsquo;nin halifeliğine delalet eden c&uuml;mleleri sarf etmesi ve en sonda Peygamber (s.a.a.) ile Ehlibeyt arasında var olan derin bağa delalet eden y&uuml;klemleri istifade etmesi bunun delilidir. Ehlibeytin (a.s.) ısmetininin ispatlaması itikadi ve kelami kaynak kitaplarında şu aşağıdaki c&uuml;mleye isnat ediliyor: &ldquo;Onlardan ricsi (pislik ve k&ouml;t&uuml;l&uuml;k) g&ouml;t&uuml;r ve onları tertemiz kıl. Dolayısıyla hadiste iki &ouml;nemli mesele; birisi imamet diğeri ismet var olmaktadır.</span></p>\r\n</div>\r\n','<p>\r\n	Kısa hadisi hakkında &ccedil;ok sayıda detaysız rivayetler varit olmuştur[1]. Hepsinden anlaşılan nokta şu: Peygamber (s.a.a.) Ali&rsquo;yi, Fatma&rsquo;yı, Hasan ve H&uuml;seyin&rsquo;i (s.a.) &ccedil;ağırdı veya kendisi onların yanına vardı bir abayı alıp &uuml;zerlerine &ouml;rtt&uuml; ve ş&ouml;yle buyurdu: &ldquo;Allah&rsquo;ım! Bunlar benim ailemdir. Rics ve pisliği onlardan uzaklaştır ve bu esnada ahzap 33. Ayeti indi ki ş&ouml;yle diyor: Ey Peygamberin ehlibeyti! Allah, sizden ancak g&uuml;nah kirini gidermek ve sizi tertemiz yapmak istiyor&rdquo;.</p>\r\n\r\n<p>\r\n	Ehli s&uuml;nnetin tanınmış ve meşhur &acirc;limi H&acirc;kim-i Haskani Nişaburi &ldquo;şevahidut-tenzil&rdquo;[2] adlı eserinde ve hakeza İbni Tavus[3] bu rivayetleri farklı yollarla farklı ravilerden naklederek bir arada toplamıştır. Ama bizim dikkate aldığımız rivayet &ldquo;hadisi şerifi kısa&rdquo;dır ki şeyhi Abbas Kumi &ldquo;mefatihu&rsquo;l - cinan&rdquo; adlı eserinde nakletmiştir. Bu nakil mana a&ccedil;ısından &ouml;nem arz eden iki noktayı i&ccedil;ermektedir.</p>\r\n\r\n<p>\r\n	1-&nbsp;&nbsp;&nbsp; İmamet ve velayetin ispati:</p>\r\n\r\n<p>\r\n	Kısa hadisi ilk merhalede imamet ve velayet meselesine işaret ediyor ve bu makamı ehlibeyte has ve m&uuml;nhasır kılıyor.</p>\r\n\r\n<p>\r\n	a)&nbsp; Ehlibeytin İmamet Makamı: Hz. Resul-i Ekrem (s.a.a.) m&uuml;nasip yerler ve zamanlarda Hz. Ali&rsquo;nin (a.s.) halifesi olduğu hakkında konuşmuştu. Kısa hadisi o yerlerden birisidir. Hz. Muhammed (s.a.a) bu hadisin bir kısmında imam Ali&rsquo;yi kardeşini, vasisini, halifesini ve bayrakdarlığını şeklinde tanıtmıştır.[4] Ehlibeyt makamını ve onların değer ve &ouml;nemliliklerini kendi yanında belirtmek ve vefatından sonra onların h&uuml;rmetinin korunması i&ccedil;in ehlibeytini aba (kısa) altında topladıktan sonra ş&ouml;yle buyurdu: &ldquo;bunlar benim Ehlibetim, &ouml;zel (havas) kimseler ve yakınlarımdırlar, onların eti benim etim, kanları benim kanımdır. Onları inciten her şey beni incitmiş. Onlara eziyet veren her şey bana eziyet etmiştir. Onlarla savaşan her kes beninle savaşmıştır. Onlar bendendirler bende onlardanım. Bundan dolayı selam, bereket, şefkat ve mağfiretini benim ve onların &uuml;zerine yapdır. Onlarla barış i&ccedil;inde olan herkesle barış halindeyim. Onlarla d&uuml;şmanlık yapan herkes ile d&uuml;şmanım.&nbsp;&nbsp; Onlarla dost olan her kes ile dostum&rdquo;.</p>\r\n\r\n<p>\r\n	b)&nbsp; İmamet Mekamının Ehlibeyte M&uuml;nhasır Kılınması: İmam Hasan, İmam H&uuml;seyin, Hz. Fatma (s.a.) İslam peygamberi Resul-i Ekrem&rsquo;in (s.a.a.) huzuruna vardıktan sonra O onların &uuml;zerlerine &ldquo;kısayi Yemani=Yemani abasını&rdquo;yi attı ve Allahtan, onları rics ve pisliklerden temiz kılınmasını temenni etti. Bu esnada ayeti kerime indi. Burada tabi olarak ş&ouml;yle bir soru akla gelir: Acaba ger&ccedil;ekten peygamber yaptığı bu eylem ve işi i&ccedil;in bir delili var mıydı yoksa delilsiz ve boş olarak bu eylemi yaptı? Cevaben peygamberin (s.a.a.) sahip olduğu o y&uuml;ce makamı ve bilgiyi g&ouml;ze aldığımızda boş ve delilsiz bir işi yapmayacağı kesin bir şekilde anlaşılmaktadır.[5] Dolayısıyla Hz. Resul&uuml;n yapmış bu işinin muhakkak bir delili ve hikmeti var olmaktadır. &ldquo;İnnema yuridullahu li yuzhibe ankum&hellip;&rdquo; ayetinden &ouml;nceki ve ondan sonundaki ayetlerinin akışına biraz dikkat edersek peygamberin maksadı anlaşılır ki kendi ehlibeytini kamil bir şekilde tanıtıp ve diğerlerinden ayırtmak istemiş ve ş&ouml;yle demiş olduğunu anlarız ki o &ldquo;innema yuridu&hellip;&rdquo; ayeti sadece bu grubu kapsadığını ve sadece bunlar i&ccedil;in olduğunu s&ouml;ylemek istemiştir. Artık kimse peygamberin (s.a.a) aile fertlerinin t&uuml;m&uuml;n&uuml; bu ayete muhatap kılamazsın. Yani eğer Peygamber efendimiz (s.a.a.) bu uygulamayla kendi ehlibeytini ayıklayarak ayırt etmemiş olsaydı peygamberin hanımları da bu ayetten yararlanarak kendilerini bu ayetin ş&uuml;mul&uuml;ne ve kapsamına sokarlardı. Bu nedenle bazı rivayetlerde ş&ouml;yle nakledilmiştir: Peygamber (s.a.a.) şu c&uuml;mleyi tekrar etmiştir: &ldquo;Allahım benim ehlibeytim bunlardır. Onlardan t&uuml;m kirleri uzaklaştır&rdquo;.[6]</p>\r\n\r\n<p>\r\n	Ehlis&uuml;nnet kaynaklarında da Peygamber (s.a.a.) 40 gece devamlı sabah namazına yakın bir zamanda Hz. Ali ve Hz. Fatma&rsquo;nın (s.a.) evinin kapısını &ccedil;alardı ve ş&ouml;yle buyuruyordu: &ldquo;Esselamu aleykum ya Ehlibeyti&rsquo;n-Nebuvve ve Rehmetullah-i ve Berekat&uuml;h, es-Selat, es-Selat Rahimekumullah yani ey Ehlibeyti N&uuml;buvvet Namaz! Allahın Rahmeti &uuml;zerinize olsun &ldquo;Ey Peygamberin ev halkı! Allah, sizden ancak g&uuml;nah kirini gidermek ve sizi tertemiz yapmak istiyor&rdquo;[7].[8]</p>\r\n\r\n<p>\r\n	2-&nbsp;&nbsp;&nbsp; Ismetin İsbatı:</p>\r\n\r\n<p>\r\n	Bu rivayette işaret edilen bir diğer nokta şudur: Ehlibeytin (a.s.) ve bunun ardından t&uuml;m imamların b&uuml;t&uuml;n pislik ve kirlerden masum olduğuna işaret etmektedir. Bu olay ve bu hadis şu ayetin; &ldquo; Ey Peygamberin ev halkı! Allah, sizden ancak g&uuml;nah kirini gidermek ve sizi tertemiz yapmak istiyor&rdquo; n&uuml;zul sebebidir. Dolayısıyla bu ayeti kerime Ehlibeytin (s.a.) masum olduğunu ispatladığı gibi s&ouml;z konusu olan &ldquo;kısa hadisi&rdquo; de bunu ispatlıyor.</p>\r\n\r\n<p>\r\n	Yukarıda zikredilen ayetin tefsirinde bazı m&uuml;fessirler &ldquo;rics&rdquo;i şirk veya zina gibi k&ouml;t&uuml; olan bazı b&uuml;y&uuml;k g&uuml;nahlar şeklinde a&ccedil;ıklamışlar. Oysaki &ldquo;ricsi&rdquo; bu t&uuml;r g&uuml;nahlara m&uuml;nhasır kılmak ve onlara sınırlı kılmak i&ccedil;in hi&ccedil;bir delil yoktur. Bilakis &ldquo;rics&rdquo; kelimesi mutlak bir şekilde zikredilmesi (ve sahip olduğu elif ve lam-i cins nedeniyle) her &ccedil;eşit k&ouml;t&uuml;l&uuml;klere, kirliklere ve pisliklere delalet ediyor. Zira t&uuml;m g&uuml;nahlar &ldquo;rics&rdquo;dir. Bu nedenle bu kelime kuranı kerimde &ldquo;şirk&rdquo;, &ldquo;alkoll&uuml; i&ccedil;kiler&rdquo;, &ldquo;kumar&rdquo;, &ldquo;nifak&rdquo;, &ldquo;pis ve haram etler&rdquo;, ve buna benzer şeyler i&ccedil;in kullanılmıştır.[9]</p>\r\n\r\n<p>\r\n	Diğer taraftan Allah&rsquo;ın iradesinin ger&ccedil;ekleşmemesi olanaklı değildir. &ldquo;innema y&uuml;rid&uuml;llah&uuml; li y&uuml;zhibe ank&uuml;m&uuml;&rsquo;r-ricse ehleli&rsquo;l- beyti ve y&uuml;tahhirek&uuml;m tathira&rdquo; c&uuml;mlesi Allahın kesin iradesine delalet eden delildir. &Ouml;zellikle ayeti kerimede &ldquo;innema&rdquo; ki Arap&ccedil;a dilinde hasr ve tekit edatıdır edatının gelmesi bu g&ouml;r&uuml;ş&uuml; daha da pekiştiriyor. Buna dikkatle Allahın kesin iradesi Ehlibeyti her &ccedil;eşit k&ouml;t&uuml;l&uuml;klerden, pisliklerden ve g&uuml;nahlardan pak kalmasına taalluk etmiş olduğu a&ccedil;ıklanmış olacaktır. İşte bu masumluk makamıdır.</p>\r\n\r\n<p>\r\n	Şu nokta da dikkate şayandır ki, bu ayetteki ilahi irade den maksat O&rsquo;nun helal ve haram bağlamında var olan h&uuml;k&uuml;mler ve d&uuml;sturlar (iradeyi teşrii) değildir. Zira bu d&uuml;sturlar kapsamlı ve herkes i&ccedil;in ve herkesi kapsıyor. Ehlibeyte has olan d&uuml;sturlar değildir. Bu nedenle &ldquo;innema&rdquo; kelimesiyle uyuşmuyor.</p>\r\n\r\n<p>\r\n	Dolayısıyla bu irade bir t&uuml;r ilahi yardımın var olduğuna işaret etmektedir. Bu irade ehlibeytin masumluğunu ve devamlılığına yardım ediyor. Ayni zamanda Ehli betin &ouml;zg&uuml;r iradeye sahip olduğuna da tezat teşkil ediyor değildir.</p>\r\n\r\n<p>\r\n	Ger&ccedil;ek olarak bu ayetin anlamı &ldquo;ziyaret-i camiada&rdquo; zikredilen muhtevanın aynısıdır. &ldquo;Ziyaret-i camiada&rdquo; ş&ouml;yle okuyoruz: &ldquo;Allah Te&acirc;l&acirc; sizi ayaklarınızın kayılmasından (g&uuml;nah işlemekten) muhafaza etti. İnhirafların fitnesinden g&uuml;vence altına aldı. Karışıklardan pak etti. K&ouml;t&uuml;l&uuml;kleri sizden uzaklaştırdı. Kamil bir şekilde sizi tertemiz kıldı&rdquo;.[10] Bu a&ccedil;ıklamaları dikkate alarak yukarıdaki ayetin Ehlibeytin (a.s.) ismet makamına sahip olduğuna delalet ettiğinde kesinlikle şek edilmemesi gerekir.[11] Yukarıda zikredilen noktaların a&ccedil;ıklamasıyla Ehlibeytin (a.s.) velayeti ve ısmeti ispatlayan &ldquo;kısa hadisi&rdquo;nin &ouml;nemliliğinin a&ccedil;ıklanmış olmasına kavuşmuş oldu.</p>\r\n\r\n<p>\r\n	--------------<br />\r\n	[1] Hilli, Hasn b. Yusuf, &ldquo;nehc&uuml;l hak ve keşful-hak&rdquo;, m&uuml;esessei darul-hicre, Kum, 1407, h, s. 228 &ndash; 229; &ldquo;M&uuml;snedi Ahmet b. Hanbelde&rdquo;de farklı kanaldan, &ldquo;el-cem&rsquo;u veynes-sihahis-s&uuml;nne&rdquo; de &uuml;mm&uuml; Seleme&rsquo;den nakledilmiş ki ş&ouml;yle diyor: Fatime Peygamberin yanın vardı Peygamber ş&ouml;yle buyurdu: Kocanı ve her iki &ccedil;ocuğunu &ccedil;ağır gelsinler. Hepsi hayber abasının (kısa) dibinde idiler bu ayet nazil oldu: &ldquo;innema y&uuml;rid&uuml;llah&uuml; li y&uuml;zhibe ank&uuml;m&uuml;r ricse ehlel beyti ve y&uuml;tahhirak&uuml;m tathira, yani Ey Peygamberin ev halkı! Allah, sizden ancak g&uuml;nah kirini gidermek ve sizi tertemiz yapmak istiyor&rdquo;. Hz. Peygamber (s.a.a.) abanın kuşesini aldı ve g&ouml;ky&uuml;z&uuml;ne işaret ederek ve ş&ouml;yle buyordu: &ldquo;bunlar benim Ehlibetimdir. &Uuml;mm&uuml; Seleme diyor: başımı abanın (kısa) altını koydum ve bende ehlibeytenim dedim. Hz. Peygamber (s.a.a.) &ldquo;sen iyi bir kimsesin (ama ehlibeytten değilsin&rdquo;. Bu mananın aynısı &ldquo;sahih Ebi Davud, Muvta-i Malik, Sahih M&uuml;sl&uuml;m&rsquo;&uuml;n farkli yerlerinden nakledilmiştir.</p>\r\n\r\n<p>\r\n	[2] Haskani, Hakim, &ldquo;Şevahidu&rsquo;t-Tenzil Li Kevaidit-Tefzil&rdquo;, M&uuml;esessei tab&rsquo;i ve Neşr, 1411, Tahran, c.2, s. 17.</p>\r\n\r\n<p>\r\n	[3] Seyid ibni Tavus, &ldquo;Et-Teraif-U Fi Marifeti Mezahib-İ Et-Tevaif&rdquo;, neari Hayam, 1400, k. c. 1, s. 124.</p>\r\n\r\n<p>\r\n	[4] Ona &ldquo;aleykumusselam ey kardeşim, ey vasim, halifem ve bayrağımın sahibi&rdquo; dedi.</p>\r\n\r\n<p>\r\n	[5] &ldquo;O, nefis arzusu ile konuşmaz(Size okuduğu) Kur&#39;an ancak kendisine bildirilen bir vahiydir&rdquo; (Necm, 3-4).</p>\r\n\r\n<p>\r\n	[6] Şeyhi Saduk, &ldquo;Emali es-Saduk&rdquo;, neşri &acirc;lemi, Beyrut, 1400, k.</p>\r\n\r\n<p>\r\n	[7] Ahzab, 33.</p>\r\n\r\n<p>\r\n	[8] &ldquo;el-Mucemu el-evset lit-Tabarani&rdquo;, c. 17, s. 483, hadis no: 8360.</p>\r\n\r\n<p>\r\n	[9] Hac, 30; maide 90; Tevbe 125; Anam, 145.</p>\r\n\r\n<p>\r\n	[10] &ldquo;Allah sizi zelil (zilleten) edici şeylerden korusun, fitnelere karşı g&uuml;vencede karar kılsın, pisliklerden temiz tutusun, ricsi sizden g&ouml;t&uuml;s&uuml;n, sizi tertemiz kılsın&rdquo;.</p>\r\n\r\n<p>\r\n	[11] Mekarimi Şirazi, Nasır, &ldquo;Tefsiri Numune&rdquo;, Darulkutibil İslamiye, Tahran, 1374 ş., c. 17, s. 298.</p>\r\n','Hadis kitaplarında ve mefatihu&rsquo;l &ndash; cinan adlı dua kitabında zikredilen hadisi şerifi iki a&ccedil;ıdan &nbsp;&ouml;nemli ve ehemmiyeti vardır: Birisi imamet ve velayet diğeri ısmet (masumiyet) cihetidir.\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		Ehlibeyt&rsquo;in İmamet ve velayeti bazı şahit ve delilerle hadiste sabit ediliyor. Peygamber (s.a.a.) hadisin kendisinde nakledilmiş o has eylemi ve s&ouml;ylemi ile velayet ve imameti Ehlibeyte has kılıyor. Ehlibeyt hari&ccedil; hi&ccedil; kimsenin i&ccedil;inde bulunmadığı evde onları bir aba (c&uuml;bbe) altında toplaması ve Hz. Ali&rsquo;nin halifeliğine delalet eden c&uuml;mleleri sarf etmesi ve en sonda Peygamber (s.a.a.) ile Ehlibeyt arasında var olan derin bağa delalet eden y&uuml;klemleri istifade etmesi bunun delilidir. Ehlibeytin (a.s.) ısmetininin ispatlaması itikadi ve kelami kaynak kitaplarında şu aşağıdaki c&uuml;mleye isnat ediliyor: &ldquo;Onlardan ricsi (pislik ve k&ouml;t&uuml;l&uuml;k) g&ouml;t&uuml;r ve onları tertemiz kıl. Dolayısıyla hadiste iki &ouml;nemli mesele; birisi imamet diğeri ismet var olmaktadır.','Kısa hadisi hakkında &ccedil;ok sayıda detaysız rivayetler varit olmuştur[1]. Hepsinden anlaşılan nokta şu: Peygamber (s.a.a.) Ali&rsquo;yi, Fatma&rsquo;yı, Hasan ve H&uuml;seyin&rsquo;i (s.a.) &ccedil;ağırdı veya kendisi onların yanına vardı bir abayı alıp &uuml;zerlerine &ouml;rtt&uuml; ve ş&ouml;yle buyurdu: &ldquo;Allah&rsquo;ım! Bunlar benim ailemdir. Rics ve pisliği onlardan uzaklaştır ve bu esnada ahzap 33. Ayeti indi ki ş&ouml;yle diyor: Ey Peygamberin ehlibeyti! Allah, sizden ancak g&uuml;nah kirini gidermek ve sizi tertemiz yapmak istiyor&rdquo;.\r\n\r\n\r\n	Ehli s&uuml;nnetin tanınmış ve meşhur &acirc;limi H&acirc;kim-i Haskani Nişaburi &ldquo;şevahidut-tenzil&rdquo;[2] adlı eserinde ve hakeza İbni Tavus[3] bu rivayetleri farklı yollarla farklı ravilerden naklederek bir arada toplamıştır. Ama bizim dikkate aldığımız rivayet &ldquo;hadisi şerifi kısa&rdquo;dır ki şeyhi Abbas Kumi &ldquo;mefatihu&rsquo;l - cinan&rdquo; adlı eserinde nakletmiştir. Bu nakil mana a&ccedil;ısından &ouml;nem arz eden iki noktayı i&ccedil;ermektedir.\r\n\r\n\r\n	1-&nbsp;&nbsp;&nbsp; İmamet ve velayetin ispati:\r\n\r\n\r\n	Kısa hadisi ilk merhalede imamet ve velayet meselesine işaret ediyor ve bu makamı ehlibeyte has ve m&uuml;nhasır kılıyor.\r\n\r\n\r\n	a)&nbsp; Ehlibeytin İmamet Makamı: Hz. Resul-i Ekrem (s.a.a.) m&uuml;nasip yerler ve zamanlarda Hz. Ali&rsquo;nin (a.s.) halifesi olduğu hakkında konuşmuştu. Kısa hadisi o yerlerden birisidir. Hz. Muhammed (s.a.a) bu hadisin bir kısmında imam Ali&rsquo;yi kardeşini, vasisini, halifesini ve bayrakdarlığını şeklinde tanıtmıştır.[4] Ehlibeyt makamını ve onların değer ve &ouml;nemliliklerini kendi yanında belirtmek ve vefatından sonra onların h&uuml;rmetinin korunması i&ccedil;in ehlibeytini aba (kısa) altında topladıktan sonra ş&ouml;yle buyurdu: &ldquo;bunlar benim Ehlibetim, &ouml;zel (havas) kimseler ve yakınlarımdırlar, onların eti benim etim, kanları benim kanımdır. Onları inciten her şey beni incitmiş. Onlara eziyet veren her şey bana eziyet etmiştir. Onlarla savaşan her kes beninle savaşmıştır. Onlar bendendirler bende onlardanım. Bundan dolayı selam, bereket, şefkat ve mağfiretini benim ve onların &uuml;zerine yapdır. Onlarla barış i&ccedil;inde olan herkesle barış halindeyim. Onlarla d&uuml;şmanlık yapan herkes ile d&uuml;şmanım.&nbsp;&nbsp; Onlarla dost olan her kes ile dostum&rdquo;.\r\n\r\n\r\n	b)&nbsp; İmamet Mekamının Ehlibeyte M&uuml;nhasır Kılınması: İmam Hasan, İmam H&uuml;seyin, Hz. Fatma (s.a.) İslam peygamberi Resul-i Ekrem&rsquo;in (s.a.a.) huzuruna vardıktan sonra O onların &uuml;zerlerine &ldquo;kısayi Yemani=Yemani abasını&rdquo;yi attı ve Allahtan, onları rics ve pisliklerden temiz kılınmasını temenni etti. Bu esnada ayeti kerime indi. Burada tabi olarak ş&ouml;yle bir soru akla gelir: Acaba ger&ccedil;ekten peygamber yaptığı bu eylem ve işi i&ccedil;in bir delili var mıydı yoksa delilsiz ve boş olarak bu eylemi yaptı? Cevaben peygamberin (s.a.a.) sahip olduğu o y&uuml;ce makamı ve bilgiyi g&ouml;ze aldığımızda boş ve delilsiz bir işi yapmayacağı kesin bir şekilde anlaşılmaktadır.[5] Dolayısıyla Hz. Resul&uuml;n yapmış bu işinin muhakkak bir delili ve hikmeti var olmaktadır. &ldquo;İnnema yuridullahu li yuzhibe ankum&hellip;&rdquo; ayetinden &ouml;nceki ve ondan sonundaki ayetlerinin akışına biraz dikkat edersek peygamberin maksadı anlaşılır ki kendi ehlibeytini kamil bir şekilde tanıtıp ve diğerlerinden ayırtmak istemiş ve ş&ouml;yle demiş olduğunu anlarız ki o &ldquo;innema yuridu&hellip;&rdquo; ayeti sadece bu grubu kapsadığını ve sadece bunlar i&ccedil;in olduğunu s&ouml;ylemek istemiştir. Artık kimse peygamberin (s.a.a) aile fertlerinin t&uuml;m&uuml;n&uuml; bu ayete muhatap kılamazsın. Yani eğer Peygamber efendimiz (s.a.a.) bu uygulamayla kendi ehlibeytini ayıklayarak ayırt etmemiş olsaydı peygamberin hanımları da bu ayetten yararlanarak kendilerini bu ayetin ş&uuml;mul&uuml;ne ve kapsamına sokarlardı. Bu nedenle bazı rivayetlerde ş&ouml;yle nakledilmiştir: Peygamber (s.a.a.) şu c&uuml;mleyi tekrar etmiştir: &ldquo;Allahım benim ehlibeytim bunlardır. Onlardan t&uuml;m kirleri uzaklaştır&rdquo;.[6]\r\n\r\n\r\n	Ehlis&uuml;nnet kaynaklarında da Peygamber (s.a.a.) 40 gece devamlı sabah namazına yakın bir zamanda Hz. Ali ve Hz. Fatma&rsquo;nın (s.a.) evinin kapısını &ccedil;alardı ve ş&ouml;yle buyuruyordu: &ldquo;Esselamu aleykum ya Ehlibeyti&rsquo;n-Nebuvve ve Rehmetullah-i ve Berekat&uuml;h, es-Selat, es-Selat Rahimekumullah yani ey Ehlibeyti N&uuml;buvvet Namaz! Allahın Rahmeti &uuml;zerinize olsun &ldquo;Ey Peygamberin ev halkı! Allah, sizden ancak g&uuml;nah kirini gidermek ve sizi tertemiz yapmak istiyor&rdquo;[7].[8]\r\n\r\n\r\n	2-&nbsp;&nbsp;&nbsp; Ismetin İsbatı:\r\n\r\n\r\n	Bu rivayette işaret edilen bir diğer nokta şudur: Ehlibeytin (a.s.) ve bunun ardından t&uuml;m imamların b&uuml;t&uuml;n pislik ve kirlerden masum olduğuna işaret etmektedir. Bu olay ve bu hadis şu ayetin; &ldquo; Ey Peygamberin ev halkı! Allah, sizden ancak g&uuml;nah kirini gidermek ve sizi tertemiz yapmak istiyor&rdquo; n&uuml;zul sebebidir. Dolayısıyla bu ayeti kerime Ehlibeytin (s.a.) masum olduğunu ispatladığı gibi s&ouml;z konusu olan &ldquo;kısa hadisi&rdquo; de bunu ispatlıyor.\r\n\r\n\r\n	Yukarıda zikredilen ayetin tefsirinde bazı m&uuml;fessirler &ldquo;rics&rdquo;i şirk veya zina gibi k&ouml;t&uuml; olan bazı b&uuml;y&uuml;k g&uuml;nahlar şeklinde a&ccedil;ıklamışlar. Oysaki &ldquo;ricsi&rdquo; bu t&uuml;r g&uuml;nahlara m&uuml;nhasır kılmak ve onlara sınırlı kılmak i&ccedil;in hi&ccedil;bir delil yoktur. Bilakis &ldquo;rics&rdquo; kelimesi mutlak bir şekilde zikredilmesi (ve sahip olduğu elif ve lam-i cins nedeniyle) her &ccedil;eşit k&ouml;t&uuml;l&uuml;klere, kirliklere ve pisliklere delalet ediyor. Zira t&uuml;m g&uuml;nahlar &ldquo;rics&rdquo;dir. Bu nedenle bu kelime kuranı kerimde &ldquo;şirk&rdquo;, &ldquo;alkoll&uuml; i&ccedil;kiler&rdquo;, &ldquo;kumar&rdquo;, &ldquo;nifak&rdquo;, &ldquo;pis ve haram etler&rdquo;, ve buna benzer şeyler i&ccedil;in kullanılmıştır.[9]\r\n\r\n\r\n	Diğer taraftan Allah&rsquo;ın iradesinin ger&ccedil;ekleşmemesi olanaklı değildir. &ldquo;innema y&uuml;rid&uuml;llah&uuml; li y&uuml;zhibe ank&uuml;m&uuml;&rsquo;r-ricse ehleli&rsquo;l- beyti ve y&uuml;tahhirek&uuml;m tathira&rdquo; c&uuml;mlesi Allahın kesin iradesine delalet eden delildir. &Ouml;zellikle ayeti kerimede &ldquo;innema&rdquo; ki Arap&ccedil;a dilinde hasr ve tekit edatıdır edatının gelmesi bu g&ouml;r&uuml;ş&uuml; daha da pekiştiriyor. Buna dikkatle Allahın kesin iradesi Ehlibeyti her &ccedil;eşit k&ouml;t&uuml;l&uuml;klerden, pisliklerden ve g&uuml;nahlardan pak kalmasına taalluk etmiş olduğu a&ccedil;ıklanmış olacaktır. İşte bu masumluk makamıdır.\r\n\r\n\r\n	Şu nokta da dikkate şayandır ki, bu ayetteki ilahi irade den maksat O&rsquo;nun helal ve haram bağlamında var olan h&uuml;k&uuml;mler ve d&uuml;sturlar (iradeyi teşrii) değildir. Zira bu d&uuml;sturlar kapsamlı ve herkes i&ccedil;in ve herkesi kapsıyor. Ehlibeyte has olan d&uuml;sturlar değildir. Bu nedenle &ldquo;innema&rdquo; kelimesiyle uyuşmuyor.\r\n\r\n\r\n	Dolayısıyla bu irade bir t&uuml;r ilahi yardımın var olduğuna işaret etmektedir. Bu irade ehlibeytin masumluğunu ve devamlılığına yardım ediyor. Ayni zamanda Ehli betin &ouml;zg&uuml;r iradeye sahip olduğuna da tezat teşkil ediyor değildir.\r\n\r\n\r\n	Ger&ccedil;ek olarak bu ayetin anlamı &ldquo;ziyaret-i camiada&rdquo; zikredilen muhtevanın aynısıdır. &ldquo;Ziyaret-i camiada&rdquo; ş&ouml;yle okuyoruz: &ldquo;Allah Te&acirc;l&acirc; sizi ayaklarınızın kayılmasından (g&uuml;nah işlemekten) muhafaza etti. İnhirafların fitnesinden g&uuml;vence altına aldı. Karışıklardan pak etti. K&ouml;t&uuml;l&uuml;kleri sizden uzaklaştırdı. Kamil bir şekilde sizi tertemiz kıldı&rdquo;.[10] Bu a&ccedil;ıklamaları dikkate alarak yukarıdaki ayetin Ehlibeytin (a.s.) ismet makamına sahip olduğuna delalet ettiğinde kesinlikle şek edilmemesi gerekir.[11] Yukarıda zikredilen noktaların a&ccedil;ıklamasıyla Ehlibeytin (a.s.) velayeti ve ısmeti ispatlayan &ldquo;kısa hadisi&rdquo;nin &ouml;nemliliğinin a&ccedil;ıklanmış olmasına kavuşmuş oldu.\r\n\r\n\r\n	--------------\r\n	[1] Hilli, Hasn b. Yusuf, &ldquo;nehc&uuml;l hak ve keşful-hak&rdquo;, m&uuml;esessei darul-hicre, Kum, 1407, h, s. 228 &ndash; 229; &ldquo;M&uuml;snedi Ahmet b. Hanbelde&rdquo;de farklı kanaldan, &ldquo;el-cem&rsquo;u veynes-sihahis-s&uuml;nne&rdquo; de &uuml;mm&uuml; Seleme&rsquo;den nakledilmiş ki ş&ouml;yle diyor: Fatime Peygamberin yanın vardı Peygamber ş&ouml;yle buyurdu: Kocanı ve her iki &ccedil;ocuğunu &ccedil;ağır gelsinler. Hepsi hayber abasının (kısa) dibinde idiler bu ayet nazil oldu: &ldquo;innema y&uuml;rid&uuml;llah&uuml; li y&uuml;zhibe ank&uuml;m&uuml;r ricse ehlel beyti ve y&uuml;tahhirak&uuml;m tathira, yani Ey Peygamberin ev halkı! Allah, sizden ancak g&uuml;nah kirini gidermek ve sizi tertemiz yapmak istiyor&rdquo;. Hz. Peygamber (s.a.a.) abanın kuşesini aldı ve g&ouml;ky&uuml;z&uuml;ne işaret ederek ve ş&ouml;yle buyordu: &ldquo;bunlar benim Ehlibetimdir. &Uuml;mm&uuml; Seleme diyor: başımı abanın (kısa) altını koydum ve bende ehlibeytenim dedim. Hz. Peygamber (s.a.a.) &ldquo;sen iyi bir kimsesin (ama ehlibeytten değilsin&rdquo;. Bu mananın aynısı &ldquo;sahih Ebi Davud, Muvta-i Malik, Sahih M&uuml;sl&uuml;m&rsquo;&uuml;n farkli yerlerinden nakledilmiştir.\r\n\r\n\r\n	[2] Haskani, Hakim, &ldquo;Şevahidu&rsquo;t-Tenzil Li Kevaidit-Tefzil&rdquo;, M&uuml;esessei tab&rsquo;i ve Neşr, 1411, Tahran, c.2, s. 17.\r\n\r\n\r\n	[3] Seyid ibni Tavus, &ldquo;Et-Teraif-U Fi Marifeti Mezahib-İ Et-Tevaif&rdquo;, neari Hayam, 1400, k. c. 1, s. 124.\r\n\r\n\r\n	[4] Ona &ldquo;aleykumusselam ey kardeşim, ey vasim, halifem ve bayrağımın sahibi&rdquo; dedi.\r\n\r\n\r\n	[5] &ldquo;O, nefis arzusu ile konuşmaz(Size okuduğu) Kur&#39;an ancak kendisine bildirilen bir vahiydir&rdquo; (Necm, 3-4).\r\n\r\n\r\n	[6] Şeyhi Saduk, &ldquo;Emali es-Saduk&rdquo;, neşri &acirc;lemi, Beyrut, 1400, k.\r\n\r\n\r\n	[7] Ahzab, 33.\r\n\r\n\r\n	[8] &ldquo;el-Mucemu el-evset lit-Tabarani&rdquo;, c. 17, s. 483, hadis no: 8360.\r\n\r\n\r\n	[9] Hac, 30; maide 90; Tevbe 125; Anam, 145.\r\n\r\n\r\n	[10] &ldquo;Allah sizi zelil (zilleten) edici şeylerden korusun, fitnelere karşı g&uuml;vencede karar kılsın, pisliklerden temiz tutusun, ricsi sizden g&ouml;t&uuml;s&uuml;n, sizi tertemiz kılsın&rdquo;.\r\n\r\n\r\n	[11] Mekarimi Şirazi, Nasır, &ldquo;Tefsiri Numune&rdquo;, Darulkutibil İslamiye, Tahran, 1374 ş., c. 17, s. 298.'),(661,'tr655','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<span><font size=\"2\">Mezk&ucirc;r soruyu Ayetullahların b&uuml;rosuna yolladık ve aşağıda onlardan bir grubun elimize şimdiye dek ulaşan fetva yanıtını size takdim ediyoruz: </font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\">Hz. Ayetullah Hamaney&rsquo;in (Allah &ouml;mr&uuml;n&uuml; uzun kılsın) B&uuml;rosu:</font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\">Mehriyye yarı olur.</font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\">Hz. Ayetullah Mekarim Şirazi&rsquo;nin (Allah &ouml;mr&uuml;n&uuml; uzun kılsın) B&uuml;rosu:</font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\">Mehriyyenin k&acirc;mil olarak &ouml;denmesi gerekir. </font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\">Hz. Ayetullah Mehdi Hadevi Tahrani&rsquo;nin (Allah &ouml;mr&uuml;n&uuml; uzun kılsın) yanıtı şudur:</font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\">Eğer karı ve kocadan biri, cinsel ilişkiye girmeden &ouml;nce vefat ederse ve mehriyye evlilik akdinde belirliyse, zahirde mehriyyenin yarısı kadına veya onun varisine verilir. Elbette &ouml;zellikle erkeğin &ouml;lmesi durumunda m&uuml;stehap olan anlaşmalarıdır. </font></span></p>\r\n</div>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Mezk&ucirc;r soruyu Ayetullahların b&uuml;rosuna yolladık ve aşağıda onlardan bir grubun elimize şimdiye dek ulaşan fetva yanıtını size takdim ediyoruz: \r\n\r\n	\r\n		Hz. Ayetullah Hamaney&rsquo;in (Allah &ouml;mr&uuml;n&uuml; uzun kılsın) B&uuml;rosu:\r\n\r\n	\r\n		Mehriyye yarı olur.\r\n\r\n	\r\n		Hz. Ayetullah Mekarim Şirazi&rsquo;nin (Allah &ouml;mr&uuml;n&uuml; uzun kılsın) B&uuml;rosu:\r\n\r\n	\r\n		Mehriyyenin k&acirc;mil olarak &ouml;denmesi gerekir. \r\n\r\n	\r\n		Hz. Ayetullah Mehdi Hadevi Tahrani&rsquo;nin (Allah &ouml;mr&uuml;n&uuml; uzun kılsın) yanıtı şudur:\r\n\r\n	\r\n		Eğer karı ve kocadan biri, cinsel ilişkiye girmeden &ouml;nce vefat ederse ve mehriyye evlilik akdinde belirliyse, zahirde mehriyyenin yarısı kadına veya onun varisine verilir. Elbette &ouml;zellikle erkeğin &ouml;lmesi durumunda m&uuml;stehap olan anlaşmalarıdır.','Bu sorunun ayrıntılı cevabı yoktur.'),(662,'tr654','<p>\r\n	Kuşkusuz Y&uuml;ce Allah ibadet ve namazlarında istifade etmeleri i&ccedil;in bu ayeti kullarına nazil etmiştir. Elbette benzer durumlarda genel olarak &ldquo;kul&rdquo; (s&ouml;yle) ve &ldquo;kulu&rdquo; (s&ouml;yleyiniz) gibi kelimler de c&uuml;mle başında yer almaktadır. Ama Arap edebiyatını ve t&uuml;m dillerdeki mevcut diyalogları incelemeyle, kesin karine ve delillerin bulunması ve onların yardımı vasıtasıyla bazı kelimeler silinebiliyorsa ve b&ouml;yle bir durumda ifade edilmek istenen manaya bir halel gelmiyorsa, b&ouml;yle bir işin yapılmasının bir sakıncası olmaz. &Ouml;te taraftan, b&ouml;yle silinmeler Kur&rsquo;an&rsquo;ın diğer yerlerinde de g&ouml;ze &ccedil;arpmaktadır ve bu Kur&rsquo;an&rsquo;ın fesahat ve belagati ile de &ccedil;elişmemektedir. Esasen değişik &uuml;sluplar ile s&ouml;z s&ouml;ylemek s&ouml;z&uuml;n akıcılık ve g&uuml;zelliğini artırır.</p>\r\n','<p>\r\n	Sorunuzdaki ipham, diyalog halinde ve iki taraflı olan Kur&rsquo;an metinlerinin aşağıdaki gruplardan birinin kategorisine girmesiyle ilintilidir:</p>\r\n\r\n<p>\r\n	1. Birinci kategori, &ouml;zel bir ameli yapmaları i&ccedil;in Allah tarafından Peygamber ve diğer kullara bildirilen buyruklardır. Mesela &ldquo;Ey peygamber! Rabbinden sana vahyedileni insanlara bildir&rdquo;[1] ayeti veya &ldquo;ey inananlar Allah&rsquo;tan sakının&rdquo;[2] ayeti buna &ouml;rneklik teşkil eder.</p>\r\n\r\n<p>\r\n	2. İkinci kategori, Allah tarafından hazırlanmış ve Peygamber (s.a.a) ile diğer kullara bildirilmiş ve de Allah ile diyaloga girmeleri i&ccedil;in onların istifade ettiği metinlerdir. Felak ve Nas sureleri ve bir&ccedil;ok başka ayet bu kategoride yer alır. &ldquo;De ki: &ldquo;Rabbim! Tıpkı beni k&uuml;&ccedil;&uuml;kken koruyup yetiştirdikleri gibi sen de onlara acı&rdquo;[3] ayeti veya &ldquo;deyin ki: &ldquo;Biz Allah&rsquo;a, bize indirilene (Kur&rsquo;an&rsquo;a), İbrahim, İsmail, İshak, Yakub ve Yakub oğullarına indirilene, Musa ve İsa&rsquo;ya verilen (Tevrat ve İncil) ile b&uuml;t&uuml;n diğer peygamberlere Rab&rsquo;lerinden verilene iman ettik&rdquo;[4] ayeti bunun &ouml;rnekleridir. İşaret edilen bu iki grup ayet, olağan suretiyle &ldquo;kul&rdquo; (de ki) ve &ldquo;kulu&rdquo; (deyiniz ki) gibi tabirler ile başlamış ve Y&uuml;ce Allah bu y&ouml;ntemle Peygamber ve m&uuml;min bireylere bazı &ouml;zel davranışlarda bulunmayı ve s&ouml;zler s&ouml;ylemeyi tavsiye etmiştir.</p>\r\n\r\n<p>\r\n	3. &Uuml;&ccedil;&uuml;nc&uuml; kategori, Allah tarafından da teyit edilmiş başkalarından nakledilmiş s&ouml;zlerdir. Bu nedenle, diğer m&uuml;min bireyler de onlardan istifade edebilir. &Ouml;rneğin &ldquo;onların s&ouml;zleri ancak, &ldquo;Rabbimiz! Bizim g&uuml;nahlarımızı ve işimizdeki taşkınlıklarımızı bağışla ve (yolunda) ayaklarımızı sağlam tut. K&acirc;fir topluma karşı bize yardım et&rdquo; demekten ibaretti&rdquo;[5] ayeti bu kabildendir.</p>\r\n\r\n<p>\r\n	G&ouml;r&uuml;n&uuml;şe g&ouml;re d&ouml;rd&uuml;nc&uuml; bir kategori olmayacaktır! Ama sizin iphamınız, Hamd suresindeki mevcut metnin ve bu c&uuml;mleden olmak &uuml;zere işaret ettiğiniz ayetin belirtilen hangi kategoride yer aldığıdır? Ayetin manası g&ouml;z &ouml;n&uuml;nde bulundurulduğunda onu birinci gruptan bilmek ve &ouml;zel bir davranışı yapmak i&ccedil;in emir vermek olarak algılamak m&uuml;mk&uuml;n değildir. &Ouml;te taraftan, başında &ldquo;de ki&rdquo; gibi hi&ccedil;bir tabirin bulunmayışını da g&ouml;z &ouml;n&uuml;nde bulundurarak onu ikinci grup ayetlerden saymak ve insanlara bildirilen hazırlanmış bir metin olarak algılamak olanaksızdır. Netice itibariyle metinde onu başka şahısların s&ouml;zlerine isnat eden ve onaylama gayesinde olan hi&ccedil;bir işaret de bulunmamaktadır! O halde Hamd suresi, kimin tarafındandır ve kime hitap etmektedir?! Yanıt bazında &ouml;zet olarak ş&ouml;yle s&ouml;ylemek gerekir: A&ccedil;ık&ccedil;a veya karinelerden yararlanarak manayı muhataba aktarabilen her a&ccedil;ıklama, Allah tarafından kullanılabilir. Hamd suresindeki işaret edilen ayetle ilgili olarak da, karinelerin varlığından hareketle, bu ayetin Allah tarafından hazırlanmış ve insanların istifade etmesi i&ccedil;in kendilerine bildirilen metinlerden (işaret edilen ikinci grup) saymak gerektiği ve her namazda okunmasının elzem olduğu a&ccedil;ıklığa kavuşmaktadır. Onun başında bir&ccedil;ok benzer &ouml;rnekte olduğu gibi &ldquo;de ki&rdquo; veya &ldquo;deyiniz ki&rdquo; gibi tabirlerinin bulunmayışın nedeni ise, bu kelimelerden istifade etmeden de istenen mefhumun muhataba aktarılabileceğidir. &Ccedil;&uuml;nk&uuml;:</p>\r\n\r\n<p>\r\n	1. Fatiha suresinin Kur&rsquo;an&rsquo;ın bir b&ouml;l&uuml;m&uuml; ve Allah tarafından olduğu hususunda hi&ccedil;bir ş&uuml;phe bulunmamaktadır ve bu surenin &ldquo;ummu&rsquo;l-kitab&rdquo; (kitabın annesi) olarak adlandırılması onun ayrıcalıklı oluşunu belirtmeye yeterlidir.</p>\r\n\r\n<p>\r\n	2. Kur&rsquo;an-ı Kerim&rsquo;de bir&ccedil;ok ayette Allah&rsquo;tan başkasına tapmak, a&ccedil;ık&ccedil;a yasak kılınmış ve dışlanmıştır.[6] Bu nedenle, ayetinin muhatının Allah&rsquo;tan başkası olması hi&ccedil;bir şekilde d&uuml;ş&uuml;n&uuml;lemez.</p>\r\n\r\n<p>\r\n	3. &ldquo;De ki&rdquo; ve &ldquo;deyiniz ki&rdquo; kelimeleri bu iki ayete &ouml;zg&uuml; değildir. Kur&rsquo;an-ı Kerim&rsquo;de, metinde bulunan karineler nedeniyle, bazı kelimelerin silindiği başka &ouml;rnekler de mevcuttur. Bunun a&ccedil;ık numunesini nesne olan bitişik zamirlerin silinmesinde g&ouml;rmek m&uuml;mk&uuml;nd&uuml;r.[7] Yukarıdaki hususlar g&ouml;z &ouml;n&uuml;nde bulundurulduğunda, Y&uuml;ce Allah&rsquo;ın &ldquo;iyyake nabudu ve iyyake nestain&rdquo; ayetini kulların yararlanması i&ccedil;in nazil ettiği ve &ldquo;de ki&rdquo; veya &ldquo;deyiniz ki&rdquo; kelimesinin zikredilmemesinin ona bir halel getirmeyeceği konusunda bir ş&uuml;phe kalmamaktadır. Bu kelimenin manası kendisi zikredilmeksizin bireyler tarafından rahat&ccedil;a anlaşılmakta ve esasen onun i&ccedil;in başka bir anlam d&uuml;ş&uuml;n&uuml;lmemektedir.[8] B&ouml;yle bir tarzda s&ouml;z s&ouml;ylemeyi g&uuml;nl&uuml;k diyalog ve eğitimlerde de g&ouml;zlemleyebilirsiniz. &Ouml;rneğin, evlatlarına kelimeleri &ouml;ğretmeye &ccedil;alışan bir anne bazen onlara baba &ldquo;s&ouml;yle&rdquo; veya anne &ldquo;s&ouml;yle&rdquo; diye hitap etmekte ve bazen de &ldquo;s&ouml;yle&rdquo; tabirini kullanmaksızın sadece evlatlarına &ouml;ğretmek istediği kelimeleri dile getirmektedir. B&ouml;yle bir durumda eğitici s&ouml;zlerinin başında neden &ldquo;s&ouml;yle&rdquo; kelimesi kullanmadın diye bir itiraza maruz kalmaz. Bu husustaki iphamlarınız giderdiğimizi &uuml;mit ediyoruz.<br />\r\n	-------------</p>\r\n\r\n<p>\r\n	[1] Maide, 67 &quot;یا أیها الرسول بلغ ما أنزل إلیک من ربک&quot;</p>\r\n\r\n<p>\r\n	[2] Bakara, 278 ve &hellip;</p>\r\n\r\n<p>\r\n	[3] İsra, 24 &quot;قل رب ارحمهما کما ربیانی صغیرا&quot;</p>\r\n\r\n<p>\r\n	[4] Bakara, 136 &quot;قولوا آمنا بالله و ما أنزل إلینا و ...&quot;</p>\r\n\r\n<p>\r\n	[5] &Acirc;li İmran, 147.</p>\r\n\r\n<p>\r\n	[6] Bakara, 83, &Acirc;li İmran, 64, Hud, 2 ve &hellip;</p>\r\n\r\n<p>\r\n	[7] &Ouml;rnek: Alak, 14; Necm, 12 ve 35; Naziat, 36 ayetlerindeki &ldquo;yerahu&rdquo; yerine &ldquo;yera&rdquo; kelimesinin kullanılması ve Duha suresindeki 3, 6 ve 10. Ayetlerindeki kelimeler bu kabildendir.</p>\r\n\r\n<p>\r\n	[8] Yapılan a&ccedil;ıklamalardan, eğer bu tabirleri kullanma gereği yok idiyse neden diğer ayetlerde onlardan istifade edilmiştir ve Kur&rsquo;an&rsquo;da artı s&ouml;zler mi kullanılmıştır diye bir ş&uuml;phe zihne gelmemelidir. &Ccedil;&uuml;nk&uuml; akıcı ve g&uuml;zel s&ouml;z&uuml;n &uuml;st&uuml;nl&uuml;klerinden birisinin s&ouml;zde &ccedil;eşitlilik (renklilik) olduğunu bilmeliyiz. Kur&rsquo;an&rsquo;daki bir&ccedil;ok ayette de bu fesahat ve belagat sanatını net olarak g&ouml;rmekteyiz.</p>\r\n','Kuşkusuz Y&uuml;ce Allah ibadet ve namazlarında istifade etmeleri i&ccedil;in bu ayeti kullarına nazil etmiştir. Elbette benzer durumlarda genel olarak &ldquo;kul&rdquo; (s&ouml;yle) ve &ldquo;kulu&rdquo; (s&ouml;yleyiniz) gibi kelimler de c&uuml;mle başında yer almaktadır. Ama Arap edebiyatını ve t&uuml;m dillerdeki mevcut diyalogları incelemeyle, kesin karine ve delillerin bulunması ve onların yardımı vasıtasıyla bazı kelimeler silinebiliyorsa ve b&ouml;yle bir durumda ifade edilmek istenen manaya bir halel gelmiyorsa, b&ouml;yle bir işin yapılmasının bir sakıncası olmaz. &Ouml;te taraftan, b&ouml;yle silinmeler Kur&rsquo;an&rsquo;ın diğer yerlerinde de g&ouml;ze &ccedil;arpmaktadır ve bu Kur&rsquo;an&rsquo;ın fesahat ve belagati ile de &ccedil;elişmemektedir. Esasen değişik &uuml;sluplar ile s&ouml;z s&ouml;ylemek s&ouml;z&uuml;n akıcılık ve g&uuml;zelliğini artırır.','Sorunuzdaki ipham, diyalog halinde ve iki taraflı olan Kur&rsquo;an metinlerinin aşağıdaki gruplardan birinin kategorisine girmesiyle ilintilidir:\r\n\r\n\r\n	1. Birinci kategori, &ouml;zel bir ameli yapmaları i&ccedil;in Allah tarafından Peygamber ve diğer kullara bildirilen buyruklardır. Mesela &ldquo;Ey peygamber! Rabbinden sana vahyedileni insanlara bildir&rdquo;[1] ayeti veya &ldquo;ey inananlar Allah&rsquo;tan sakının&rdquo;[2] ayeti buna &ouml;rneklik teşkil eder.\r\n\r\n\r\n	2. İkinci kategori, Allah tarafından hazırlanmış ve Peygamber (s.a.a) ile diğer kullara bildirilmiş ve de Allah ile diyaloga girmeleri i&ccedil;in onların istifade ettiği metinlerdir. Felak ve Nas sureleri ve bir&ccedil;ok başka ayet bu kategoride yer alır. &ldquo;De ki: &ldquo;Rabbim! Tıpkı beni k&uuml;&ccedil;&uuml;kken koruyup yetiştirdikleri gibi sen de onlara acı&rdquo;[3] ayeti veya &ldquo;deyin ki: &ldquo;Biz Allah&rsquo;a, bize indirilene (Kur&rsquo;an&rsquo;a), İbrahim, İsmail, İshak, Yakub ve Yakub oğullarına indirilene, Musa ve İsa&rsquo;ya verilen (Tevrat ve İncil) ile b&uuml;t&uuml;n diğer peygamberlere Rab&rsquo;lerinden verilene iman ettik&rdquo;[4] ayeti bunun &ouml;rnekleridir. İşaret edilen bu iki grup ayet, olağan suretiyle &ldquo;kul&rdquo; (de ki) ve &ldquo;kulu&rdquo; (deyiniz ki) gibi tabirler ile başlamış ve Y&uuml;ce Allah bu y&ouml;ntemle Peygamber ve m&uuml;min bireylere bazı &ouml;zel davranışlarda bulunmayı ve s&ouml;zler s&ouml;ylemeyi tavsiye etmiştir.\r\n\r\n\r\n	3. &Uuml;&ccedil;&uuml;nc&uuml; kategori, Allah tarafından da teyit edilmiş başkalarından nakledilmiş s&ouml;zlerdir. Bu nedenle, diğer m&uuml;min bireyler de onlardan istifade edebilir. &Ouml;rneğin &ldquo;onların s&ouml;zleri ancak, &ldquo;Rabbimiz! Bizim g&uuml;nahlarımızı ve işimizdeki taşkınlıklarımızı bağışla ve (yolunda) ayaklarımızı sağlam tut. K&acirc;fir topluma karşı bize yardım et&rdquo; demekten ibaretti&rdquo;[5] ayeti bu kabildendir.\r\n\r\n\r\n	G&ouml;r&uuml;n&uuml;şe g&ouml;re d&ouml;rd&uuml;nc&uuml; bir kategori olmayacaktır! Ama sizin iphamınız, Hamd suresindeki mevcut metnin ve bu c&uuml;mleden olmak &uuml;zere işaret ettiğiniz ayetin belirtilen hangi kategoride yer aldığıdır? Ayetin manası g&ouml;z &ouml;n&uuml;nde bulundurulduğunda onu birinci gruptan bilmek ve &ouml;zel bir davranışı yapmak i&ccedil;in emir vermek olarak algılamak m&uuml;mk&uuml;n değildir. &Ouml;te taraftan, başında &ldquo;de ki&rdquo; gibi hi&ccedil;bir tabirin bulunmayışını da g&ouml;z &ouml;n&uuml;nde bulundurarak onu ikinci grup ayetlerden saymak ve insanlara bildirilen hazırlanmış bir metin olarak algılamak olanaksızdır. Netice itibariyle metinde onu başka şahısların s&ouml;zlerine isnat eden ve onaylama gayesinde olan hi&ccedil;bir işaret de bulunmamaktadır! O halde Hamd suresi, kimin tarafındandır ve kime hitap etmektedir?! Yanıt bazında &ouml;zet olarak ş&ouml;yle s&ouml;ylemek gerekir: A&ccedil;ık&ccedil;a veya karinelerden yararlanarak manayı muhataba aktarabilen her a&ccedil;ıklama, Allah tarafından kullanılabilir. Hamd suresindeki işaret edilen ayetle ilgili olarak da, karinelerin varlığından hareketle, bu ayetin Allah tarafından hazırlanmış ve insanların istifade etmesi i&ccedil;in kendilerine bildirilen metinlerden (işaret edilen ikinci grup) saymak gerektiği ve her namazda okunmasının elzem olduğu a&ccedil;ıklığa kavuşmaktadır. Onun başında bir&ccedil;ok benzer &ouml;rnekte olduğu gibi &ldquo;de ki&rdquo; veya &ldquo;deyiniz ki&rdquo; gibi tabirlerinin bulunmayışın nedeni ise, bu kelimelerden istifade etmeden de istenen mefhumun muhataba aktarılabileceğidir. &Ccedil;&uuml;nk&uuml;:\r\n\r\n\r\n	1. Fatiha suresinin Kur&rsquo;an&rsquo;ın bir b&ouml;l&uuml;m&uuml; ve Allah tarafından olduğu hususunda hi&ccedil;bir ş&uuml;phe bulunmamaktadır ve bu surenin &ldquo;ummu&rsquo;l-kitab&rdquo; (kitabın annesi) olarak adlandırılması onun ayrıcalıklı oluşunu belirtmeye yeterlidir.\r\n\r\n\r\n	2. Kur&rsquo;an-ı Kerim&rsquo;de bir&ccedil;ok ayette Allah&rsquo;tan başkasına tapmak, a&ccedil;ık&ccedil;a yasak kılınmış ve dışlanmıştır.[6] Bu nedenle, ayetinin muhatının Allah&rsquo;tan başkası olması hi&ccedil;bir şekilde d&uuml;ş&uuml;n&uuml;lemez.\r\n\r\n\r\n	3. &ldquo;De ki&rdquo; ve &ldquo;deyiniz ki&rdquo; kelimeleri bu iki ayete &ouml;zg&uuml; değildir. Kur&rsquo;an-ı Kerim&rsquo;de, metinde bulunan karineler nedeniyle, bazı kelimelerin silindiği başka &ouml;rnekler de mevcuttur. Bunun a&ccedil;ık numunesini nesne olan bitişik zamirlerin silinmesinde g&ouml;rmek m&uuml;mk&uuml;nd&uuml;r.[7] Yukarıdaki hususlar g&ouml;z &ouml;n&uuml;nde bulundurulduğunda, Y&uuml;ce Allah&rsquo;ın &ldquo;iyyake nabudu ve iyyake nestain&rdquo; ayetini kulların yararlanması i&ccedil;in nazil ettiği ve &ldquo;de ki&rdquo; veya &ldquo;deyiniz ki&rdquo; kelimesinin zikredilmemesinin ona bir halel getirmeyeceği konusunda bir ş&uuml;phe kalmamaktadır. Bu kelimenin manası kendisi zikredilmeksizin bireyler tarafından rahat&ccedil;a anlaşılmakta ve esasen onun i&ccedil;in başka bir anlam d&uuml;ş&uuml;n&uuml;lmemektedir.[8] B&ouml;yle bir tarzda s&ouml;z s&ouml;ylemeyi g&uuml;nl&uuml;k diyalog ve eğitimlerde de g&ouml;zlemleyebilirsiniz. &Ouml;rneğin, evlatlarına kelimeleri &ouml;ğretmeye &ccedil;alışan bir anne bazen onlara baba &ldquo;s&ouml;yle&rdquo; veya anne &ldquo;s&ouml;yle&rdquo; diye hitap etmekte ve bazen de &ldquo;s&ouml;yle&rdquo; tabirini kullanmaksızın sadece evlatlarına &ouml;ğretmek istediği kelimeleri dile getirmektedir. B&ouml;yle bir durumda eğitici s&ouml;zlerinin başında neden &ldquo;s&ouml;yle&rdquo; kelimesi kullanmadın diye bir itiraza maruz kalmaz. Bu husustaki iphamlarınız giderdiğimizi &uuml;mit ediyoruz.\r\n	-------------\r\n\r\n\r\n	[1] Maide, 67 &quot;یا أیها الرسول بلغ ما أنزل إلیک من ربک&quot;\r\n\r\n\r\n	[2] Bakara, 278 ve &hellip;\r\n\r\n\r\n	[3] İsra, 24 &quot;قل رب ارحمهما کما ربیانی صغیرا&quot;\r\n\r\n\r\n	[4] Bakara, 136 &quot;قولوا آمنا بالله و ما أنزل إلینا و ...&quot;\r\n\r\n\r\n	[5] &Acirc;li İmran, 147.\r\n\r\n\r\n	[6] Bakara, 83, &Acirc;li İmran, 64, Hud, 2 ve &hellip;\r\n\r\n\r\n	[7] &Ouml;rnek: Alak, 14; Necm, 12 ve 35; Naziat, 36 ayetlerindeki &ldquo;yerahu&rdquo; yerine &ldquo;yera&rdquo; kelimesinin kullanılması ve Duha suresindeki 3, 6 ve 10. Ayetlerindeki kelimeler bu kabildendir.\r\n\r\n\r\n	[8] Yapılan a&ccedil;ıklamalardan, eğer bu tabirleri kullanma gereği yok idiyse neden diğer ayetlerde onlardan istifade edilmiştir ve Kur&rsquo;an&rsquo;da artı s&ouml;zler mi kullanılmıştır diye bir ş&uuml;phe zihne gelmemelidir. &Ccedil;&uuml;nk&uuml; akıcı ve g&uuml;zel s&ouml;z&uuml;n &uuml;st&uuml;nl&uuml;klerinden birisinin s&ouml;zde &ccedil;eşitlilik (renklilik) olduğunu bilmeliyiz. Kur&rsquo;an&rsquo;daki bir&ccedil;ok ayette de bu fesahat ve belagat sanatını net olarak g&ouml;rmekteyiz.'),(663,'tr653','<p>\r\n	Eğer tuvaletin bulunduğu arsa tuvalet hizmetini karşılamak hedefiyle vakfedilmemişse, onu mescide eklemek m&uuml;mk&uuml;nd&uuml;r. Ama tuvalet hizmeti doğrultusunda kullanılmak &uuml;zere vakfedilmişse, onu mescide d&ouml;n&uuml;şt&uuml;rmek olanaksızdır. Lakin orada namaz kılmanın bir sakıncası olmaz. Merhum Ayetullah Uzma G&uuml;lpaygani (r.a)&rsquo;dan ş&ouml;yle bir soru sorulmuştur: &ldquo;Mescidin genişletilmesi neticesinde onun eski tuvaleti mescidin hayatına eklenmiş, şimdi yeri ortadan kalkmış, mahalline mozaik d&ouml;şenmiş ve temizlenmiştir. Bazı m&uuml;minler, eskiden tuvalet yeri olan bu yerde namaz kılma hususunda ihtiyat etmektedir. L&uuml;tfen bunun h&uuml;km&uuml;n&uuml; beyan eder misiniz? Kendisi cevaben ş&ouml;yle buyurmuştur: &ldquo;Sorudaki varsayıma g&ouml;re arsa &ouml;zel bir hizmet i&ccedil;in kullanılmak &uuml;zere tahsis edilmiştir ve b&ouml;yle bir durumda onu mescidin bir b&ouml;l&uuml;m&uuml;ne d&ouml;n&uuml;şt&uuml;rmek tahsis edilen gayeyle &ccedil;elişmesi hasebiyle caiz değildir ve orası mescit h&uuml;km&uuml;nde değildir. Lakin orada namaz kılmanın bir sakıncası bulunmamaktadır.&rdquo;[1] Eğer sadece alt kat tuvalet ve lavabo hizmeti i&ccedil;in tahsis edilmişse, onun &uuml;st katı mescit yapılabilir veya orası mescide eklenebilir.[2] Aynı şekilde bir yer h&uuml;seyni sıfatıyla şer&icirc; doğru şekilde vakfedilmişse, mescide eklenemez ve mescit sıfatıyla ondan yararlanılamaz. Bu hususta sorulan bir soru &uuml;zerine y&uuml;ce rehberlik makamı ş&ouml;yle demiştir: &ldquo;Eğer h&uuml;seyniye, h&uuml;seyniye olarak şer&icirc; doğru şekilde vakfedilmişse, onu mescide d&ouml;n&uuml;şt&uuml;rmek ve aynı şekilde mescit sıfatıyla mescide eklemek caiz değildir.&rdquo;[3] Bu esasla, h&uuml;seyniye veya tuvalet olarak kullanılıp şer&icirc; doğru şekilde vakfedilmeyen yerler mescide d&ouml;n&uuml;şt&uuml;r&uuml;lebilir. Ama bir arsa veya binanın nasıl mescit h&uuml;km&uuml;n&uuml; kazandığı hakkında bunun iki şekilde olabileceğini belirtmek gerekir. Birincisi, vakıf s&ouml;z&uuml;d&uuml;r; &ouml;rneğin m&uuml;lk sahibinin ben bu mek&acirc;n veya binayı mescit kıldım demesidir. İkincisi, mek&acirc;nı mescit karar kılma niyetiyle iki rek&acirc;t namaz kılması gibi bir amelde bulunması ve bu amelin ona delalet etmesi yeterlidir.[4] &nbsp;<br />\r\n	-------------<br />\r\n	[1] Mecmeu&rsquo;l-Mesail (lil-G&uuml;lpaygani), c. 1, s. 157.</p>\r\n\r\n<p>\r\n	[2] Mecmeu&rsquo;l-Mesail (lil-G&uuml;lpaygani), c. 1, s. 138, s. 45 &ldquo;&hellip; Eğer mezkur arsayı mescit niyetiyle vakfetmemişlerse veya alt katın mescit olmasını niyet etmemişlerse ve sadece kadınlar b&ouml;l&uuml;m&uuml;ne eklenmiş alt katın &uuml;st&uuml;ndeki katı mescide eklemişlerse, mescit olmayan alt katta kanalizasyon inşa etmek ve tuvalet yapmak caizdir&hellip;.&rdquo; &nbsp;</p>\r\n\r\n<p>\r\n	[3] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 518.</p>\r\n\r\n<p>\r\n	[4] Tahrir&uuml;&rsquo;l-Vesile, c. 2, s. 62; Hz. Ayetullah Uzma Beh&ccedil;et bu hususta ş&ouml;yle demektedir: &ldquo;Bir mek&acirc;nı mescit karar kılmak i&ccedil;in vakıf s&ouml;z&uuml; s&ouml;ylemeye gerek yoktur, iki rek&acirc;t namaz kılmak gibi buna delalet eden herhangi bir amelde bulunmak yeterlidir. (Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 502, mesele. 742, Mecmeu&rsquo;l-Mesail (lil-G&uuml;lpaygani), c. 1, s. 139, s. 48&rdquo; Mezk&ucirc;r arsada mescit sıfatıyla namaz kılınırsa ve aynı şekilde arsayı mescit yapıp M&uuml;sl&uuml;manlara verirlerse ve onlar mescit sıfatıyla onun etrafına duvar &ouml;rerlerse, onun mescit olması uzak değildir.&rdquo;</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Eğer tuvaletin bulunduğu arsa tuvalet hizmetini karşılamak hedefiyle vakfedilmemişse, onu mescide eklemek m&uuml;mk&uuml;nd&uuml;r. Ama tuvalet hizmeti doğrultusunda kullanılmak &uuml;zere vakfedilmişse, onu mescide d&ouml;n&uuml;şt&uuml;rmek olanaksızdır. Lakin orada namaz kılmanın bir sakıncası olmaz. Merhum Ayetullah Uzma G&uuml;lpaygani (r.a)&rsquo;dan ş&ouml;yle bir soru sorulmuştur: &ldquo;Mescidin genişletilmesi neticesinde onun eski tuvaleti mescidin hayatına eklenmiş, şimdi yeri ortadan kalkmış, mahalline mozaik d&ouml;şenmiş ve temizlenmiştir. Bazı m&uuml;minler, eskiden tuvalet yeri olan bu yerde namaz kılma hususunda ihtiyat etmektedir. L&uuml;tfen bunun h&uuml;km&uuml;n&uuml; beyan eder misiniz? Kendisi cevaben ş&ouml;yle buyurmuştur: &ldquo;Sorudaki varsayıma g&ouml;re arsa &ouml;zel bir hizmet i&ccedil;in kullanılmak &uuml;zere tahsis edilmiştir ve b&ouml;yle bir durumda onu mescidin bir b&ouml;l&uuml;m&uuml;ne d&ouml;n&uuml;şt&uuml;rmek tahsis edilen gayeyle &ccedil;elişmesi hasebiyle caiz değildir ve orası mescit h&uuml;km&uuml;nde değildir. Lakin orada namaz kılmanın bir sakıncası bulunmamaktadır.&rdquo;[1] Eğer sadece alt kat tuvalet ve lavabo hizmeti i&ccedil;in tahsis edilmişse, onun &uuml;st katı mescit yapılabilir veya orası mescide eklenebilir.[2] Aynı şekilde bir yer h&uuml;seyni sıfatıyla şer&icirc; doğru şekilde vakfedilmişse, mescide eklenemez ve mescit sıfatıyla ondan yararlanılamaz. Bu hususta sorulan bir soru &uuml;zerine y&uuml;ce rehberlik makamı ş&ouml;yle demiştir: &ldquo;Eğer h&uuml;seyniye, h&uuml;seyniye olarak şer&icirc; doğru şekilde vakfedilmişse, onu mescide d&ouml;n&uuml;şt&uuml;rmek ve aynı şekilde mescit sıfatıyla mescide eklemek caiz değildir.&rdquo;[3] Bu esasla, h&uuml;seyniye veya tuvalet olarak kullanılıp şer&icirc; doğru şekilde vakfedilmeyen yerler mescide d&ouml;n&uuml;şt&uuml;r&uuml;lebilir. Ama bir arsa veya binanın nasıl mescit h&uuml;km&uuml;n&uuml; kazandığı hakkında bunun iki şekilde olabileceğini belirtmek gerekir. Birincisi, vakıf s&ouml;z&uuml;d&uuml;r; &ouml;rneğin m&uuml;lk sahibinin ben bu mek&acirc;n veya binayı mescit kıldım demesidir. İkincisi, mek&acirc;nı mescit karar kılma niyetiyle iki rek&acirc;t namaz kılması gibi bir amelde bulunması ve bu amelin ona delalet etmesi yeterlidir.[4] &nbsp;\r\n	-------------\r\n	[1] Mecmeu&rsquo;l-Mesail (lil-G&uuml;lpaygani), c. 1, s. 157.\r\n\r\n\r\n	[2] Mecmeu&rsquo;l-Mesail (lil-G&uuml;lpaygani), c. 1, s. 138, s. 45 &ldquo;&hellip; Eğer mezkur arsayı mescit niyetiyle vakfetmemişlerse veya alt katın mescit olmasını niyet etmemişlerse ve sadece kadınlar b&ouml;l&uuml;m&uuml;ne eklenmiş alt katın &uuml;st&uuml;ndeki katı mescide eklemişlerse, mescit olmayan alt katta kanalizasyon inşa etmek ve tuvalet yapmak caizdir&hellip;.&rdquo; &nbsp;\r\n\r\n\r\n	[3] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 518.\r\n\r\n\r\n	[4] Tahrir&uuml;&rsquo;l-Vesile, c. 2, s. 62; Hz. Ayetullah Uzma Beh&ccedil;et bu hususta ş&ouml;yle demektedir: &ldquo;Bir mek&acirc;nı mescit karar kılmak i&ccedil;in vakıf s&ouml;z&uuml; s&ouml;ylemeye gerek yoktur, iki rek&acirc;t namaz kılmak gibi buna delalet eden herhangi bir amelde bulunmak yeterlidir. (Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 502, mesele. 742, Mecmeu&rsquo;l-Mesail (lil-G&uuml;lpaygani), c. 1, s. 139, s. 48&rdquo; Mezk&ucirc;r arsada mescit sıfatıyla namaz kılınırsa ve aynı şekilde arsayı mescit yapıp M&uuml;sl&uuml;manlara verirlerse ve onlar mescit sıfatıyla onun etrafına duvar &ouml;rerlerse, onun mescit olması uzak değildir.&rdquo;','Bu sorunun ayrıntılı cevabı yoktur.'),(664,'tr652','<p>\r\n	Kur suyu kapsamayan leğen suyu az sudur ve şehrin (kur veya akan) boru suyuna bağlı olan az su temizlemede ve necis olmada kur suyu h&uuml;km&uuml;n&uuml; taşır; yani necis eşyaları (necasetin kendisi bertaraf olduktan sonra) bir defa yıkamayla temizler. Aynı şekilde onun sı&ccedil;ramaları temizdir ve necaset ile temas etmeyle necis olmaz. Elbette onun &ouml;zelliklerinden (renk, koku ve tat) biri necaset vasıtasıyla değişirse, necis olur.[1] &nbsp;<br />\r\n	------------<br />\r\n	[1] Kaşif&uuml;&rsquo;l-Ğıta, Cafer b. Hızır, Keşf&uuml;&rsquo;l-Ğıta An M&uuml;bkemati&rsquo;ş-Şeriati&rsquo;l-Ğarra (T-el-Hadise), c. 2, s. 395.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Kur suyu kapsamayan leğen suyu az sudur ve şehrin (kur veya akan) boru suyuna bağlı olan az su temizlemede ve necis olmada kur suyu h&uuml;km&uuml;n&uuml; taşır; yani necis eşyaları (necasetin kendisi bertaraf olduktan sonra) bir defa yıkamayla temizler. Aynı şekilde onun sı&ccedil;ramaları temizdir ve necaset ile temas etmeyle necis olmaz. Elbette onun &ouml;zelliklerinden (renk, koku ve tat) biri necaset vasıtasıyla değişirse, necis olur.[1] &nbsp;\r\n	------------\r\n	[1] Kaşif&uuml;&rsquo;l-Ğıta, Cafer b. Hızır, Keşf&uuml;&rsquo;l-Ğıta An M&uuml;bkemati&rsquo;ş-Şeriati&rsquo;l-Ğarra (T-el-Hadise), c. 2, s. 395.','Bu sorunun ayrıntılı cevabı yoktur.'),(665,'tr651','<p>\r\n	Abdestte ellerin dirseklerden parmakların ucuna kadar tam bir şekilde yıkanması gerekir.[1] Bu nedenle tırnaklar ve onun uzamış (iki ila &uuml;&ccedil; milimetre) miktarı parmaktan sayılır ve onların k&acirc;mil bir şekilde yıkanması ve &uuml;zerlerinde bir engel (oje, renk vb.) bulunuyorsa bertaraf edilmesi gerekir.</p>\r\n\r\n<p>\r\n	&nbsp;\r\n	<p>\r\n		------------</p>\r\n</p>\r\n\r\n<p>\r\n	[1] Necat&uuml;&rsquo;l-İbad (lil-İmami&rsquo;l-Humeyni), s. 19, m. 5, &ldquo; (Abdest alan şahıs) Y&uuml;z&uuml; yıkadıktan sonra sağ eli ve ondan sonra da sol eli parmak u&ccedil;larına kadar yıkamalıdır. Dirseği k&acirc;milen yıkadığını kesin olarak bilmesi i&ccedil;in dirseğin bir miktar yukarısını da yıkamalıdır.&rdquo;</p>\r\n\r\n<p>\r\n	[2] Men La Yahziruhu el-Fakih, c. 1, s. 45, h. 88.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Abdestte ellerin dirseklerden parmakların ucuna kadar tam bir şekilde yıkanması gerekir.[1] Bu nedenle tırnaklar ve onun uzamış (iki ila &uuml;&ccedil; milimetre) miktarı parmaktan sayılır ve onların k&acirc;mil bir şekilde yıkanması ve &uuml;zerlerinde bir engel (oje, renk vb.) bulunuyorsa bertaraf edilmesi gerekir.\r\n\r\n\r\n	&nbsp;\r\n	\r\n		------------\r\n\r\n\r\n\r\n	[1] Necat&uuml;&rsquo;l-İbad (lil-İmami&rsquo;l-Humeyni), s. 19, m. 5, &ldquo; (Abdest alan şahıs) Y&uuml;z&uuml; yıkadıktan sonra sağ eli ve ondan sonra da sol eli parmak u&ccedil;larına kadar yıkamalıdır. Dirseği k&acirc;milen yıkadığını kesin olarak bilmesi i&ccedil;in dirseğin bir miktar yukarısını da yıkamalıdır.&rdquo;\r\n\r\n\r\n	[2] Men La Yahziruhu el-Fakih, c. 1, s. 45, h. 88.','Bu sorunun ayrıntılı cevabı yoktur.'),(666,'tr650','<p>\r\n	Nimet veren kimseye teşekk&uuml;r etmek ve onun kadrini bilmek ve de hayırsevere ş&uuml;kranda bulunmak, &ccedil;ok erdemli ve beğenilen bir iştir; &ouml;yle ki Kur&rsquo;an-ı Mecid &ldquo;şakir&rdquo;[1] (karşılık veren) ve &ldquo;ş&uuml;k&uuml;r&rdquo;&rsquo;&uuml;[2] Allah&rsquo;ın isimleri bilmiş ve ş&ouml;yle buyurmuştur: [3]&laquo;و سیجزی الله الشاکرین&raquo; &ldquo;Allah, ş&uuml;kredenleri m&uuml;k&acirc;fatlandıracaktır.&rdquo; İmam Seccad (a.s) ş&ouml;yle buyurmaktadır: Kıyamet g&uuml;n&uuml; Y&uuml;ce Allah bazı kullarına filan şahsa teşekk&uuml;r ettin mi diye soracak ve onlar da Ey Allahım! Ben sana teşekk&uuml;r ettim diye cevap verecektir. Y&uuml;ce Allah da ş&ouml;yle buyuracaktır: Ona teşekk&uuml;r etmediğin i&ccedil;in bana da teşekk&uuml;r etmemişsin! Sonra ekler:&nbsp; اشکر کم الله اشکر کم للناس ; Allah nezdinde sizin en &ccedil;ok ş&uuml;kranda bulunanınız, halka en &ccedil;ok ş&uuml;kranda bulunanızdır.[4] Kur&rsquo;an-ı Mecid yetmiş ayetten fazla yerde, hem Allah tarafından ve hem de insanlar tarafından yapılan ş&uuml;kranlık ve kadirşinaslığa işaret etmekte ve değişik başlıklarla bu fiilin yerine getirilmesini ısrarla vurgulamaktadır. Aynı şekilde bir&ccedil;ok rivayette de bu husus tavsiye edilmiştir. Bu rivayetlerden bazıları şunlardır:</p>\r\n\r\n<p>\r\n	1. Halka Teşekk&uuml;r Etmek</p>\r\n\r\n<p>\r\n	İmam Rıza (a.s) bu hususta ş&ouml;yle buyurmaktadır: [5]&quot;مَنْ لَمْ یَشْکُرِ الْمُنْعِمَ مِنَ الْمَخْلُوقِینَ لَمْ یَشْکُرِ اللَّهَ عَزَّ وَ جَلَّ&quot; (Mahl&ucirc;klardan nimet veren kimseye teşekk&uuml;r etmeyen şahıs, Allah Azze ve Celle teşekk&uuml;r etmez).</p>\r\n\r\n<p>\r\n	2. Allah&rsquo;a Ve Anne Ve Babaya Teşekk&uuml;r Etmek</p>\r\n\r\n<p>\r\n	&quot;وَ وَصَّیْنَا الْإِنْسانَ بِوالِدَیْهِ حَمَلَتْهُ أُمُّهُ وَهْناً عَلى&rlm; وَهْنٍ وَ فِصالُهُ فی&rlm; عامَیْنِ أَنِ اشْکُرْ لی&rlm; وَ لِوالِدَیْکَ إِلَیَّ الْمَصیر&quot;[6] (Biz insana baba ve annesi i&ccedil;in tavsiyede bulunduk. Annesi onu meşakkatli bir şekilde taşıdı ve iki yıl emzirdi. Ona bana, anne ve babana ş&uuml;kranda bulun, zira bana d&ouml;n&uuml;lecek diye tavsiyede bulunduk).</p>\r\n\r\n<p>\r\n	3. İmam Sadık (a.s) ş&ouml;yle buyuruyor: &laquo;وَ إِنَّ خَیْرَ الْعِبَادِ مَنْ یَجْتَمِعُ فِیهِ خَمْسُ خِصَالٍ إِذَا أَحْسَنَ&rlm; اسْتَبْشَرَ وَ إِذَا أَسَاءَ اسْتَغْفَرَ وَ إِذَا أُعْطِیَ شَکَرَ وَ إِذَا ابْتُلِیَ صَبَرَ وَ إِذَا ظُلِمَ غَفَرَ&raquo;[7] (İnsanların en iyi şu beş &ouml;zelliği taşıyandır: Her ne zaman iyi bir iş yaptığında sevinen, k&ouml;t&uuml; bir iş yaptığında istiğfar eden, kendisine nimet verildiğinde teşekk&uuml;r eden, belaya maruz kaldığında sabreden ve zulme uğradığında bağışlayandır).</p>\r\n\r\n<p>\r\n	--------------<br />\r\n	[1] Bakara, 158.</p>\r\n\r\n<p>\r\n	[2] Fatir, 30.</p>\r\n\r\n<p>\r\n	[3] &Acirc;li İmran, 144.</p>\r\n\r\n<p>\r\n	[4] El-K&acirc;fi, c. 2, s. 99, Babu&rsquo;ş-Ş&uuml;kr, h. 30.</p>\r\n\r\n<p>\r\n	[5] Vesail&uuml;&rsquo;ş-Şia, c. 16, s. 315, h. 21638.</p>\r\n\r\n<p>\r\n	[6] Lokman, 14.</p>\r\n\r\n<p>\r\n	[7] Biharu&rsquo;l-Envar, c. 75, s. 207.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Nimet veren kimseye teşekk&uuml;r etmek ve onun kadrini bilmek ve de hayırsevere ş&uuml;kranda bulunmak, &ccedil;ok erdemli ve beğenilen bir iştir; &ouml;yle ki Kur&rsquo;an-ı Mecid &ldquo;şakir&rdquo;[1] (karşılık veren) ve &ldquo;ş&uuml;k&uuml;r&rdquo;&rsquo;&uuml;[2] Allah&rsquo;ın isimleri bilmiş ve ş&ouml;yle buyurmuştur: [3]&laquo;و سیجزی الله الشاکرین&raquo; &ldquo;Allah, ş&uuml;kredenleri m&uuml;k&acirc;fatlandıracaktır.&rdquo; İmam Seccad (a.s) ş&ouml;yle buyurmaktadır: Kıyamet g&uuml;n&uuml; Y&uuml;ce Allah bazı kullarına filan şahsa teşekk&uuml;r ettin mi diye soracak ve onlar da Ey Allahım! Ben sana teşekk&uuml;r ettim diye cevap verecektir. Y&uuml;ce Allah da ş&ouml;yle buyuracaktır: Ona teşekk&uuml;r etmediğin i&ccedil;in bana da teşekk&uuml;r etmemişsin! Sonra ekler:&nbsp; اشکر کم الله اشکر کم للناس ; Allah nezdinde sizin en &ccedil;ok ş&uuml;kranda bulunanınız, halka en &ccedil;ok ş&uuml;kranda bulunanızdır.[4] Kur&rsquo;an-ı Mecid yetmiş ayetten fazla yerde, hem Allah tarafından ve hem de insanlar tarafından yapılan ş&uuml;kranlık ve kadirşinaslığa işaret etmekte ve değişik başlıklarla bu fiilin yerine getirilmesini ısrarla vurgulamaktadır. Aynı şekilde bir&ccedil;ok rivayette de bu husus tavsiye edilmiştir. Bu rivayetlerden bazıları şunlardır:\r\n\r\n\r\n	1. Halka Teşekk&uuml;r Etmek\r\n\r\n\r\n	İmam Rıza (a.s) bu hususta ş&ouml;yle buyurmaktadır: [5]&quot;مَنْ لَمْ یَشْکُرِ الْمُنْعِمَ مِنَ الْمَخْلُوقِینَ لَمْ یَشْکُرِ اللَّهَ عَزَّ وَ جَلَّ&quot; (Mahl&ucirc;klardan nimet veren kimseye teşekk&uuml;r etmeyen şahıs, Allah Azze ve Celle teşekk&uuml;r etmez).\r\n\r\n\r\n	2. Allah&rsquo;a Ve Anne Ve Babaya Teşekk&uuml;r Etmek\r\n\r\n\r\n	&quot;وَ وَصَّیْنَا الْإِنْسانَ بِوالِدَیْهِ حَمَلَتْهُ أُمُّهُ وَهْناً عَلى&rlm; وَهْنٍ وَ فِصالُهُ فی&rlm; عامَیْنِ أَنِ اشْکُرْ لی&rlm; وَ لِوالِدَیْکَ إِلَیَّ الْمَصیر&quot;[6] (Biz insana baba ve annesi i&ccedil;in tavsiyede bulunduk. Annesi onu meşakkatli bir şekilde taşıdı ve iki yıl emzirdi. Ona bana, anne ve babana ş&uuml;kranda bulun, zira bana d&ouml;n&uuml;lecek diye tavsiyede bulunduk).\r\n\r\n\r\n	3. İmam Sadık (a.s) ş&ouml;yle buyuruyor: &laquo;وَ إِنَّ خَیْرَ الْعِبَادِ مَنْ یَجْتَمِعُ فِیهِ خَمْسُ خِصَالٍ إِذَا أَحْسَنَ&rlm; اسْتَبْشَرَ وَ إِذَا أَسَاءَ اسْتَغْفَرَ وَ إِذَا أُعْطِیَ شَکَرَ وَ إِذَا ابْتُلِیَ صَبَرَ وَ إِذَا ظُلِمَ غَفَرَ&raquo;[7] (İnsanların en iyi şu beş &ouml;zelliği taşıyandır: Her ne zaman iyi bir iş yaptığında sevinen, k&ouml;t&uuml; bir iş yaptığında istiğfar eden, kendisine nimet verildiğinde teşekk&uuml;r eden, belaya maruz kaldığında sabreden ve zulme uğradığında bağışlayandır).\r\n\r\n\r\n	--------------\r\n	[1] Bakara, 158.\r\n\r\n\r\n	[2] Fatir, 30.\r\n\r\n\r\n	[3] &Acirc;li İmran, 144.\r\n\r\n\r\n	[4] El-K&acirc;fi, c. 2, s. 99, Babu&rsquo;ş-Ş&uuml;kr, h. 30.\r\n\r\n\r\n	[5] Vesail&uuml;&rsquo;ş-Şia, c. 16, s. 315, h. 21638.\r\n\r\n\r\n	[6] Lokman, 14.\r\n\r\n\r\n	[7] Biharu&rsquo;l-Envar, c. 75, s. 207.','Bu sorunun ayrıntılı cevabı yoktur.'),(667,'tr649','<p>\r\n	Altından olan s&uuml;s eşyalarını takmak ve altın y&uuml;z&uuml;k kullanmak sadece erkekler i&ccedil;in haramdır ve onunla kılınan namaz ge&ccedil;ersizdir.[1] Ama kadınların altın y&uuml;z&uuml;k takmasının veya erkeklerin altın olmayan y&uuml;z&uuml;k kullanmasının hi&ccedil;bir sakıncası yoktur. Bir bayan altın veya altın olmayan bir y&uuml;z&uuml;ğ&uuml; veya bir erkek altın olmayan bir y&uuml;z&uuml;ğ&uuml; elinin hangi parmağına takarsa taksın bir sakınca taşımaz.&nbsp; &nbsp;<br />\r\n	-----------<br />\r\n	[1] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 481, s. 442 ve sonrası.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Altından olan s&uuml;s eşyalarını takmak ve altın y&uuml;z&uuml;k kullanmak sadece erkekler i&ccedil;in haramdır ve onunla kılınan namaz ge&ccedil;ersizdir.[1] Ama kadınların altın y&uuml;z&uuml;k takmasının veya erkeklerin altın olmayan y&uuml;z&uuml;k kullanmasının hi&ccedil;bir sakıncası yoktur. Bir bayan altın veya altın olmayan bir y&uuml;z&uuml;ğ&uuml; veya bir erkek altın olmayan bir y&uuml;z&uuml;ğ&uuml; elinin hangi parmağına takarsa taksın bir sakınca taşımaz.&nbsp; &nbsp;\r\n	-----------\r\n	[1] Tevzih&uuml;&rsquo;l-Mesail (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 481, s. 442 ve sonrası.','Bu sorunun ayrıntılı cevabı yoktur.'),(668,'tr648','<p>\r\n	İmam-ı Zamanın (a.c) anne tarafından b&uuml;y&uuml;k babasının adı Yaşua&rsquo;dır. O, Rum kayserinin evladı olup havarilerin ve belirgin olarak Şamun&rsquo;un (Hz. Mesih&rsquo;in v&acirc;sii) neslindendir.<a href=\"http://islamquest.net/tr/archive/question/fa6078#\" id=\"_ednref1\">[1]</a>&nbsp;&nbsp;</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<hr align=\"left\" size=\"1\" width=\"33%\" />\r\n<p>\r\n	<a href=\"http://islamquest.net/tr/archive/question/fa6078#\" id=\"_edn1\">[1]</a> Mecelle-i İntizar, şımare-i 2, Zımıstan 1380, (Bergehayi Ez Tarih-i Rum Mader-i İmam-ı Zaman).</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','İmam-ı Zamanın (a.c) anne tarafından b&uuml;y&uuml;k babasının adı Yaşua&rsquo;dır. O, Rum kayserinin evladı olup havarilerin ve belirgin olarak Şamun&rsquo;un (Hz. Mesih&rsquo;in v&acirc;sii) neslindendir.[1]&nbsp;&nbsp;\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n\r\n	[1] Mecelle-i İntizar, şımare-i 2, Zımıstan 1380, (Bergehayi Ez Tarih-i Rum Mader-i İmam-ı Zaman).','Bu sorunun ayrıntılı cevabı yoktur.'),(669,'tr647','<p>\r\n	Mercilerin &ccedil;oğu, ila&ccedil; yerine istifade edilen iğne ve serum gibi şeylerin kullanımını caiz bilmektedir. Elbette belirtilen hususların yemek yerine istifade edildiği yerde onlardan sakınmak gerekir.[1] Aynı şekilde nefes darlığı i&ccedil;in kullanılan sprey eğer ilacı sadece akciğere aktarırsa, orucu bozmaz.[2]</p>\r\n\r\n<p>\r\n	Hz. Ayetullah Mehdi Hadevi Tahrani&rsquo;nin belirtilen soru hakkındaki g&ouml;r&uuml;ş&uuml;:</p>\r\n\r\n<p>\r\n	Akciğere giren nefes darlığı (astım) spreyi, orucun sıhhatine bir halel getirmez ve oru&ccedil; esnasında ondan yararlanmanın bir sakıncası yoktur.<br />\r\n	------------<br />\r\n	[1] Tevzih&uuml;&rsquo;l-Mesail, (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 892, m. 1576.</p>\r\n\r\n<p>\r\n	[2] a.g.e. s. 893, Sistani.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Mercilerin &ccedil;oğu, ila&ccedil; yerine istifade edilen iğne ve serum gibi şeylerin kullanımını caiz bilmektedir. Elbette belirtilen hususların yemek yerine istifade edildiği yerde onlardan sakınmak gerekir.[1] Aynı şekilde nefes darlığı i&ccedil;in kullanılan sprey eğer ilacı sadece akciğere aktarırsa, orucu bozmaz.[2]\r\n\r\n\r\n	Hz. Ayetullah Mehdi Hadevi Tahrani&rsquo;nin belirtilen soru hakkındaki g&ouml;r&uuml;ş&uuml;:\r\n\r\n\r\n	Akciğere giren nefes darlığı (astım) spreyi, orucun sıhhatine bir halel getirmez ve oru&ccedil; esnasında ondan yararlanmanın bir sakıncası yoktur.\r\n	------------\r\n	[1] Tevzih&uuml;&rsquo;l-Mesail, (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 892, m. 1576.\r\n\r\n\r\n	[2] a.g.e. s. 893, Sistani.','Bu sorunun ayrıntılı cevabı yoktur.'),(670,'tr646','<p>\r\n	&nbsp;B&uuml;y&uuml;k taklit mercileri ş&ouml;yle buyurmaktadır: &ldquo;Kendisine ramazan orucunun kefareti farz olan kimse, bir k&ouml;le &ouml;zg&uuml;rleştirmelidir (bug&uuml;n k&ouml;le &ouml;zg&uuml;rleştirme diye bir şey s&ouml;z konusu değildir) veya iki ay oru&ccedil; tutmalıdır (orucun otuz bir g&uuml;n&uuml;n&uuml; ardı ardına tutmalıdır, geri kalanının ardı ardına olmaması bir sakınca taşımaz [1] ) veyahut atmış fakiri doyurmalıdır veya her birine yaklaşık yedi y&uuml;z gramlık buğday veya arpa veyahut buna benzer yiyecekler vermelidir ve yiyecek verememesi durumunda bir defalığına da olsa &ldquo;esteğfirullah&rdquo;&nbsp;&nbsp; diyerek istiğfar etmelidir. Son varsayımdaki farz ihtiyat, her ne zaman edebiliyorsa kefaret vermesidir. [2] Bu nedenle, imk&acirc;n d&acirc;hilinde sonraki ramazandan &ouml;nce kefareti eda etmelidir ve eda edemiyorsa istiğfar etmeli ve ramazandan sonra g&uuml;&ccedil; elde ettiğinde kefareti eda etmelidir.</p>\r\n\r\n<p>\r\n	Hz. Ayetullah Mehdi Hadevi Tahrani&rsquo;nin (&ouml;mr&uuml; uzun olsun) belirtilen soru hakkındaki cevabı:</p>\r\n\r\n<p>\r\n	Ramazan kefaretinin sonraki ramazana kadar eda edilmesi gerekli değildir ve makul olarak ortadan kalkma ihtimali bulunmayana dek şahıs onun eda edilmesini geciktirebilir.</p>\r\n\r\n<p>\r\n	Daha fazla bilgi edinmek i&ccedil;in aşağıdaki adreslere m&uuml;racaat edilebilir:</p>\r\n\r\n<p>\r\n	1. İndeks: Oru&ccedil; Kefareti, Soru Sayısı: 11955 (Site: 11746).<br />\r\n	------------<br />\r\n	[1] Tevzih&uuml;l&rsquo;-Mesail, (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 928, m. 1661.</p>\r\n\r\n<p>\r\n	[2] Tevzih&uuml;l&rsquo;-Mesail, (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 928, m. 1660.</p>\r\n','<p>\r\n	Bu sorunun ayrıntılı cevabı yoktur.<br />\r\n	&nbsp;</p>\r\n','&nbsp;B&uuml;y&uuml;k taklit mercileri ş&ouml;yle buyurmaktadır: &ldquo;Kendisine ramazan orucunun kefareti farz olan kimse, bir k&ouml;le &ouml;zg&uuml;rleştirmelidir (bug&uuml;n k&ouml;le &ouml;zg&uuml;rleştirme diye bir şey s&ouml;z konusu değildir) veya iki ay oru&ccedil; tutmalıdır (orucun otuz bir g&uuml;n&uuml;n&uuml; ardı ardına tutmalıdır, geri kalanının ardı ardına olmaması bir sakınca taşımaz [1] ) veyahut atmış fakiri doyurmalıdır veya her birine yaklaşık yedi y&uuml;z gramlık buğday veya arpa veyahut buna benzer yiyecekler vermelidir ve yiyecek verememesi durumunda bir defalığına da olsa &ldquo;esteğfirullah&rdquo;&nbsp;&nbsp; diyerek istiğfar etmelidir. Son varsayımdaki farz ihtiyat, her ne zaman edebiliyorsa kefaret vermesidir. [2] Bu nedenle, imk&acirc;n d&acirc;hilinde sonraki ramazandan &ouml;nce kefareti eda etmelidir ve eda edemiyorsa istiğfar etmeli ve ramazandan sonra g&uuml;&ccedil; elde ettiğinde kefareti eda etmelidir.\r\n\r\n\r\n	Hz. Ayetullah Mehdi Hadevi Tahrani&rsquo;nin (&ouml;mr&uuml; uzun olsun) belirtilen soru hakkındaki cevabı:\r\n\r\n\r\n	Ramazan kefaretinin sonraki ramazana kadar eda edilmesi gerekli değildir ve makul olarak ortadan kalkma ihtimali bulunmayana dek şahıs onun eda edilmesini geciktirebilir.\r\n\r\n\r\n	Daha fazla bilgi edinmek i&ccedil;in aşağıdaki adreslere m&uuml;racaat edilebilir:\r\n\r\n\r\n	1. İndeks: Oru&ccedil; Kefareti, Soru Sayısı: 11955 (Site: 11746).\r\n	------------\r\n	[1] Tevzih&uuml;l&rsquo;-Mesail, (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 928, m. 1661.\r\n\r\n\r\n	[2] Tevzih&uuml;l&rsquo;-Mesail, (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 928, m. 1660.','Bu sorunun ayrıntılı cevabı yoktur.\r\n	&nbsp;'),(671,'tr645','<p>\r\n	Mezk&ucirc;r soru istediğiniz &uuml;zere, Hz. Ayetullah Mehdi Hadevi Tahrani&rsquo;den (&ouml;mr&uuml; uzun olsun) soruldu ve kendisinden alınan cevabın a&ccedil;ıklaması şudur:</p>\r\n\r\n<p>\r\n	Vatan &ouml;rf ve akıllıların bakışında şahsın yolcu sayılmadığı ve neticede yolculuğun şer&icirc; h&uuml;k&uuml;mlerinin kendisi i&ccedil;in ge&ccedil;erli olmadığı yerdir. Vatanın değişik &ouml;rnek ve kısımları vardır:</p>\r\n\r\n<p>\r\n	1. Bireyin ve ailesinin doğduğu ve yıllarca yaşadığı ve s&ouml;z konusu yerin ehli sayıldığı yer. B&ouml;yle bir yerde şahsın bir k&ouml;k&uuml; olması ve oraya gittiğinde &ouml;rf&icirc; olarak yolcu sayılmaması durumunda, orası kendisinin vatanıdır. O halde &ouml;rneğin anne ve babası orada yaşıyorsa ve kendisi arada bir onları g&ouml;rmek i&ccedil;in oraya gidiyorsa, orada yolcu sayılmaz. Elbette şahsın birinci derecedeki ailesinden orada kimse kalmamışsa, kendisinin oraya d&ouml;nme kasti bulunmuyorsa, orda bir m&uuml;lk&uuml; de yoksa ve nadiren oraya gidiyorsa, artık o mek&acirc;n kendisinin vatanı sayılmaz.</p>\r\n\r\n<p>\r\n	2. Bireyin daimi yaşam yeri ve vatanı sıfatıyla se&ccedil;tiği ve bir m&uuml;ddet kaldığı yer. B&ouml;yle bir mek&acirc;ndan birey y&uuml;z &ccedil;evirmeyinceye kadar orası kendisinin vatanı sayılır.</p>\r\n\r\n<p>\r\n	3. Bireyin nispeten uzun bir m&uuml;ddet kaldığı ve de &ouml;rf ve akıllıların bakışında yolcu sayılmadığı yerdir. İnsanın tahsil veya iş i&ccedil;in bir şehre gitmesi ve orada birka&ccedil; yıl kalmayı kararlaştırması bu kabildendir. B&ouml;yle bir şahıs s&ouml;z konusu şehirde yolcu olmayacaktır.</p>\r\n\r\n<p>\r\n	4. Belirtilen kısımlar anlamında bir vatanı olmayan kimsenin sakin olduğu ve bir m&uuml;ddet kaldığı her yer kendisinin vatanı sayılır.</p>\r\n\r\n<p>\r\n	5. Hepsi &ouml;rf&icirc; vatan olan ve şahsın &ouml;rf ve akıllıların bakışında oralarda yolcu sayılmadığı &ouml;nceki kısımlara ek olarak, şer&icirc; vatanın da olması uzak bir ihtimal değildir ve o, şahsın oturulabilecek bir eve sahip olduğu ve onda altı ay boyunca ardı ardınca veya aralıklarla kaldığı yerdir.[1]</p>\r\n\r\n<p>\r\n	Daha fazla bilgi edinmek i&ccedil;in aşağıdaki adreslere m&uuml;racaat edilebilir:</p>\r\n\r\n<p>\r\n	1. İndeks: Birinci Vatanda Namaz Ve Orucun H&uuml;km&uuml;, Soru Sayısı: 3041 (Site: 3291).</p>\r\n\r\n<p>\r\n	2. İndeks: İkinci Vatan, Soru Sayısı: 444 (473).</p>\r\n\r\n<p>\r\n	-----------<br />\r\n	[1] Bkz: Vesail&uuml;&rsquo;ş-Şia, c. 8, s. 495 (Ebvab-u Salati&rsquo;l-Misafir, b. 14, h. 11).</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Mezk&ucirc;r soru istediğiniz &uuml;zere, Hz. Ayetullah Mehdi Hadevi Tahrani&rsquo;den (&ouml;mr&uuml; uzun olsun) soruldu ve kendisinden alınan cevabın a&ccedil;ıklaması şudur:\r\n\r\n\r\n	Vatan &ouml;rf ve akıllıların bakışında şahsın yolcu sayılmadığı ve neticede yolculuğun şer&icirc; h&uuml;k&uuml;mlerinin kendisi i&ccedil;in ge&ccedil;erli olmadığı yerdir. Vatanın değişik &ouml;rnek ve kısımları vardır:\r\n\r\n\r\n	1. Bireyin ve ailesinin doğduğu ve yıllarca yaşadığı ve s&ouml;z konusu yerin ehli sayıldığı yer. B&ouml;yle bir yerde şahsın bir k&ouml;k&uuml; olması ve oraya gittiğinde &ouml;rf&icirc; olarak yolcu sayılmaması durumunda, orası kendisinin vatanıdır. O halde &ouml;rneğin anne ve babası orada yaşıyorsa ve kendisi arada bir onları g&ouml;rmek i&ccedil;in oraya gidiyorsa, orada yolcu sayılmaz. Elbette şahsın birinci derecedeki ailesinden orada kimse kalmamışsa, kendisinin oraya d&ouml;nme kasti bulunmuyorsa, orda bir m&uuml;lk&uuml; de yoksa ve nadiren oraya gidiyorsa, artık o mek&acirc;n kendisinin vatanı sayılmaz.\r\n\r\n\r\n	2. Bireyin daimi yaşam yeri ve vatanı sıfatıyla se&ccedil;tiği ve bir m&uuml;ddet kaldığı yer. B&ouml;yle bir mek&acirc;ndan birey y&uuml;z &ccedil;evirmeyinceye kadar orası kendisinin vatanı sayılır.\r\n\r\n\r\n	3. Bireyin nispeten uzun bir m&uuml;ddet kaldığı ve de &ouml;rf ve akıllıların bakışında yolcu sayılmadığı yerdir. İnsanın tahsil veya iş i&ccedil;in bir şehre gitmesi ve orada birka&ccedil; yıl kalmayı kararlaştırması bu kabildendir. B&ouml;yle bir şahıs s&ouml;z konusu şehirde yolcu olmayacaktır.\r\n\r\n\r\n	4. Belirtilen kısımlar anlamında bir vatanı olmayan kimsenin sakin olduğu ve bir m&uuml;ddet kaldığı her yer kendisinin vatanı sayılır.\r\n\r\n\r\n	5. Hepsi &ouml;rf&icirc; vatan olan ve şahsın &ouml;rf ve akıllıların bakışında oralarda yolcu sayılmadığı &ouml;nceki kısımlara ek olarak, şer&icirc; vatanın da olması uzak bir ihtimal değildir ve o, şahsın oturulabilecek bir eve sahip olduğu ve onda altı ay boyunca ardı ardınca veya aralıklarla kaldığı yerdir.[1]\r\n\r\n\r\n	Daha fazla bilgi edinmek i&ccedil;in aşağıdaki adreslere m&uuml;racaat edilebilir:\r\n\r\n\r\n	1. İndeks: Birinci Vatanda Namaz Ve Orucun H&uuml;km&uuml;, Soru Sayısı: 3041 (Site: 3291).\r\n\r\n\r\n	2. İndeks: İkinci Vatan, Soru Sayısı: 444 (473).\r\n\r\n\r\n	-----------\r\n	[1] Bkz: Vesail&uuml;&rsquo;ş-Şia, c. 8, s. 495 (Ebvab-u Salati&rsquo;l-Misafir, b. 14, h. 11).','Bu sorunun ayrıntılı cevabı yoktur.'),(672,'tr644','<p>\r\n	Hol&rsquo; Boşanması, &Ouml;zellikleri Ve Şartları</p>\r\n\r\n<p>\r\n	Kocasına ilgi duymayan ve kendisini boşaması i&ccedil;in kocasına mehir veya başka bir malını veren kadının boşanmasına hol&rsquo; denir.[1] Daha a&ccedil;ık bir ifadeyle hol&rsquo; boşanması, kadının herhangi bir nedenden &ouml;t&uuml;r&uuml; kocasıyla yaşamayı s&uuml;rd&uuml;rmek istememesi ve kocanın da onu boşamak istememesi, ama kadının onu boşanmaya razı etmek i&ccedil;in, kendisine bir miktar mal vermesidir. Hol&rsquo; boşanmasının bir takım kanun, &ouml;zellik ve şartları bulunmaktadır ve onların bazılarına işaret ediyoruz:</p>\r\n\r\n<p>\r\n	1. Bu boşanmada kadın kocasına verdiği malı istemeyene kadar, koca ona d&ouml;nemez.[2]</p>\r\n\r\n<p>\r\n	2. Erkek karısını hol&rsquo; boşanmasına mecbur etmemelidir.</p>\r\n\r\n<p>\r\n	3. Hol&rsquo; boşanma s&ouml;z&uuml; s&ouml;ylenmelidir: Mesela erkek kadına &ldquo;hale&rsquo;tuke&rdquo; yani seni hol&rsquo; ile boşadım demelidir.</p>\r\n\r\n<p>\r\n	4. Kadın hemen ardından kabul ediyorum demelidir.</p>\r\n\r\n<p>\r\n	5. Hol&rsquo; boşanmasında isteksizlik ve meyilsizlik sadece kadın tarafından olmalıdır. Eğer meyilsizlik her iki tarafta da olursa, ona hol&rsquo; boşanması değil, mubarat boşanması denir.</p>\r\n\r\n<p>\r\n	6. Hol&rsquo; s&ouml;z ve lafzını iki ergin adil erkek duymalıdır.[3]<br />\r\n	-------------<br />\r\n	[1] Tevzih&uuml;&rsquo;l-Mesail-i Meraci&rsquo;, c. 2, s. 533; Hıkhu&rsquo;r-Rıza, s. 244; el-Merasim&uuml;&rsquo;l-Ulviye Ve&rsquo;l-Ahkamu&rsquo;n-Nebeviyye, s. 162; İbn. Hamza Tusi, el-Vesile İla Neyli&rsquo;l-Fazile, s. 331.</p>\r\n\r\n<p>\r\n	[2] Fıkhu&rsquo;r-Rıza, s. 244.</p>\r\n\r\n<p>\r\n	[3] Bahai, Muhammed b. H&uuml;seyin Amuli, Cami Abbasi ve tekmil-i an (mahşi), c. 2, s. 317 ve 318; el-Vesile İla Neyli&rsquo;l-Fazile, s. 331.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Hol&rsquo; Boşanması, &Ouml;zellikleri Ve Şartları\r\n\r\n\r\n	Kocasına ilgi duymayan ve kendisini boşaması i&ccedil;in kocasına mehir veya başka bir malını veren kadının boşanmasına hol&rsquo; denir.[1] Daha a&ccedil;ık bir ifadeyle hol&rsquo; boşanması, kadının herhangi bir nedenden &ouml;t&uuml;r&uuml; kocasıyla yaşamayı s&uuml;rd&uuml;rmek istememesi ve kocanın da onu boşamak istememesi, ama kadının onu boşanmaya razı etmek i&ccedil;in, kendisine bir miktar mal vermesidir. Hol&rsquo; boşanmasının bir takım kanun, &ouml;zellik ve şartları bulunmaktadır ve onların bazılarına işaret ediyoruz:\r\n\r\n\r\n	1. Bu boşanmada kadın kocasına verdiği malı istemeyene kadar, koca ona d&ouml;nemez.[2]\r\n\r\n\r\n	2. Erkek karısını hol&rsquo; boşanmasına mecbur etmemelidir.\r\n\r\n\r\n	3. Hol&rsquo; boşanma s&ouml;z&uuml; s&ouml;ylenmelidir: Mesela erkek kadına &ldquo;hale&rsquo;tuke&rdquo; yani seni hol&rsquo; ile boşadım demelidir.\r\n\r\n\r\n	4. Kadın hemen ardından kabul ediyorum demelidir.\r\n\r\n\r\n	5. Hol&rsquo; boşanmasında isteksizlik ve meyilsizlik sadece kadın tarafından olmalıdır. Eğer meyilsizlik her iki tarafta da olursa, ona hol&rsquo; boşanması değil, mubarat boşanması denir.\r\n\r\n\r\n	6. Hol&rsquo; s&ouml;z ve lafzını iki ergin adil erkek duymalıdır.[3]\r\n	-------------\r\n	[1] Tevzih&uuml;&rsquo;l-Mesail-i Meraci&rsquo;, c. 2, s. 533; Hıkhu&rsquo;r-Rıza, s. 244; el-Merasim&uuml;&rsquo;l-Ulviye Ve&rsquo;l-Ahkamu&rsquo;n-Nebeviyye, s. 162; İbn. Hamza Tusi, el-Vesile İla Neyli&rsquo;l-Fazile, s. 331.\r\n\r\n\r\n	[2] Fıkhu&rsquo;r-Rıza, s. 244.\r\n\r\n\r\n	[3] Bahai, Muhammed b. H&uuml;seyin Amuli, Cami Abbasi ve tekmil-i an (mahşi), c. 2, s. 317 ve 318; el-Vesile İla Neyli&rsquo;l-Fazile, s. 331.','Bu sorunun ayrıntılı cevabı yoktur.'),(673,'tr643','<p>\r\n	İslam&rsquo;ın t&uuml;m h&uuml;k&uuml;m ve buyrukları insanın gelişmesi ve erginleşmesi i&ccedil;in teşrii edilmiştir ve onlara g&ouml;re amel edilmesi durumunda da bunun fayda ve yararı insana d&ouml;necektir. Bu h&uuml;k&uuml;mlerin t&uuml;m&uuml; bir k&uuml;lliyattır ve ancak b&uuml;t&uuml;n buyruklarla amel edilmesi durumunda k&acirc;mil neticeye ulaşılır. Netice itibariyle oru&ccedil;suz namaz veya namazsız orucun hi&ccedil;biri, ideal sonucu vermeyecektir. Ama bu amellerin her biri bağımsız ibadetler olduğundan yalnız başına da olsa bir takım etki ve neticeler taşırlar (elbette kemal derecede değil). Bu esasla, namaz kılmamak orucu bozmaz, sadece onun ger&ccedil;ek değerini azaltır. Orucu bozan şeylerin şunlardan ibaret olduğunu hatırlatmak gerekir: 1. Yemek ve i&ccedil;mek, 2. Cima, 3. Mast&uuml;rbasyon, 4. Allah&rsquo;a, Peygambere (s.a.a) ve Peygamberin halifelerine (a.s) yalan isnatta bulunmak, 5. Boğaza katı toz ulaştırmak, 6. T&uuml;m başı suya daldırmak, 7. Sabah ezanına kadar cenabet, hayız ve lohusalık &uuml;zerine kalmak, 8. Akıcı şeyler ile şırınga yapmak, 9. Kusmak.[1]&nbsp; &nbsp;<br />\r\n	------------<br />\r\n	[1] Tevzih&uuml;&rsquo;l-Mesail, (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 891, m. 1572.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','İslam&rsquo;ın t&uuml;m h&uuml;k&uuml;m ve buyrukları insanın gelişmesi ve erginleşmesi i&ccedil;in teşrii edilmiştir ve onlara g&ouml;re amel edilmesi durumunda da bunun fayda ve yararı insana d&ouml;necektir. Bu h&uuml;k&uuml;mlerin t&uuml;m&uuml; bir k&uuml;lliyattır ve ancak b&uuml;t&uuml;n buyruklarla amel edilmesi durumunda k&acirc;mil neticeye ulaşılır. Netice itibariyle oru&ccedil;suz namaz veya namazsız orucun hi&ccedil;biri, ideal sonucu vermeyecektir. Ama bu amellerin her biri bağımsız ibadetler olduğundan yalnız başına da olsa bir takım etki ve neticeler taşırlar (elbette kemal derecede değil). Bu esasla, namaz kılmamak orucu bozmaz, sadece onun ger&ccedil;ek değerini azaltır. Orucu bozan şeylerin şunlardan ibaret olduğunu hatırlatmak gerekir: 1. Yemek ve i&ccedil;mek, 2. Cima, 3. Mast&uuml;rbasyon, 4. Allah&rsquo;a, Peygambere (s.a.a) ve Peygamberin halifelerine (a.s) yalan isnatta bulunmak, 5. Boğaza katı toz ulaştırmak, 6. T&uuml;m başı suya daldırmak, 7. Sabah ezanına kadar cenabet, hayız ve lohusalık &uuml;zerine kalmak, 8. Akıcı şeyler ile şırınga yapmak, 9. Kusmak.[1]&nbsp; &nbsp;\r\n	------------\r\n	[1] Tevzih&uuml;&rsquo;l-Mesail, (el-Mahşi lil-İmami&rsquo;l-Humeyni), c. 1, s. 891, m. 1572.','Bu sorunun ayrıntılı cevabı yoktur.'),(674,'tr712','<p>\r\n	<span>Yeni Sosyoloji bakış a&ccedil;ısına g&ouml;re b&ouml;yle bir h&uuml;k&uuml;m sadece kadınlara has olmayıp erkekler konusunda da s&ouml;z konusu olması, bir &ccedil;eşit kapalı toplum olarak değerlendirilmesinin g&ouml;stergesi olabilir. Ne var ki toplumun kapalı ve a&ccedil;ık olmasının g&ouml;receliliğini dikkate alarak, kapalı toplumların tamamını sorgulayıp bu toplumların kapalı olduğunu d&uuml;ş&uuml;nemeyiz. Bununla birlikte, şu noktaya dikkat edilmesi gerekir: İslam toplumu; dini s&ouml;ylemler, birliktelik, barış&ccedil;ıl taahh&uuml;tler, ticaret vb. gibi diğer a&ccedil;ılardan a&ccedil;ık toplumlardan sayılır.</span></p>\r\n','<p>\r\n	İlk etapta şu noktanın a&ccedil;ıklanması zaruridir: M&uuml;sl&uuml;man&rsquo;ın, M&uuml;sl&uuml;man olmayanla evlenmesi yalnızca kadınlara has değil, istisnai konuların dışında erkekler de M&uuml;sl&uuml;man olmayan bir kadınla evlenmeleri haramdır.[1]</p>\r\n\r\n<p>\r\n	Acaba b&ouml;yle bir h&uuml;k&uuml;m, İslami sahada kapalı toplumun g&ouml;stergesi değil midir? Sorunuzun cevabına gelince, bu meseleyi iki a&ccedil;ıdan ele alacağız:</p>\r\n\r\n<p>\r\n	1. Kapalı toplum nedir? Davranışlarımızı hi&ccedil;bir zaman b&ouml;yle bir topluma girecek şeklinde d&uuml;zenlememiz mi gerekiyor?</p>\r\n\r\n<p>\r\n	2. İslam toplumunu a&ccedil;ık bir toplum olduğunu kabul edebilir miyiz? Veya b&ouml;yle bir toplum, kapalı bir toplum mudur?</p>\r\n\r\n<p>\r\n	Şimdi sırasınca yukarıdaki konuları ele alacağız ve sonu&ccedil;ta da kendi g&ouml;r&uuml;ş&uuml;m&uuml;z&uuml; sunacağız:</p>\r\n\r\n<p>\r\n	1. Yeni toplum bilimciler a&ccedil;ısından, diğer toplumlarla daha &ccedil;ok irtibat kurma ve daha etkin faaliyet g&ouml;sterme g&uuml;c&uuml;ne sahip olan bir toplum &ldquo;a&ccedil;ık toplum&rdquo; sayılırken, s&ouml;z konusu irtibatın sınırlı olduğu toplum da &ldquo;kapalı toplum&rdquo; unvanıyla tanıtılır. İddia edildiğine g&ouml;re; başkalarının tecr&uuml;be ve k&uuml;lt&uuml;r&uuml;nden yararlanılması sebebiyle &ccedil;ok daha m&uuml;nasip gelişim ve ilerlemeye sahip olacaklardır, ama bununla birlikte a&ccedil;ık ve kapalı toplumlar arasında hi&ccedil;bir sınır, dakik ve &ouml;zel bir ayırım ortaya konmamıştır. Diğer taraftan, &ccedil;eşitli medeniyetlerin incelenmesiyle, her toplumda bir takım sınırlandırmaların olduğunu g&ouml;recek ve hali hazırda da Uluslar Arası alanda sınırlandırılmayan bir toplumu bulamayacağız. Sosyologlardan birisinin deyimiyle: &ldquo;Ger&ccedil;ek anlamda a&ccedil;ık bir toplum, &ouml;rnek ve ideal bir toplumdur ve b&ouml;yle bir toplumu yalnızca teorilerde g&ouml;rebiliriz.&rdquo;[2] Bununla birlikte g&ouml;r&uuml;n&uuml;rde a&ccedil;ık toplumları tamamen istenilen ve ideal toplumlar olarak değerlendiremeyiz. Zira &ldquo;a&ccedil;ık toplum&rdquo;, bazı fırsatları toplumsal hareketlenme i&ccedil;in hazırlar ama bir&ccedil;ok fırsatların yanında bir takım engel ve zorluklara da rastlanır.&rdquo;[3]</p>\r\n\r\n<p>\r\n	Bu sebeple Sosyologların, her zaman ve b&uuml;t&uuml;n şartlarda a&ccedil;ık toplumu kapalı topluma tercih ettikleri s&ouml;ylenemez. &Ouml;rnek olarak şu ibarete dikkat ediniz: &ldquo;Se&ccedil;kinler gurubu, genellikle &uuml;yelerinin sadece birbirlerine benzeyen &ouml;zelliktekilerle oturup kalkmaları dolayısıyla bir &ccedil;eşit kapalı gurup sayılır. Bu toplumsal &ouml;nemli &ouml;zellikler şunlardan ibarettir: Ailesel unvanlar, okullar, kuruluşlar ve bağlı oldukları partiler.&rdquo;[4]</p>\r\n\r\n<p>\r\n	Bizim inancımıza g&ouml;re; İslami &ouml;l&ccedil;&uuml;lere g&ouml;re, se&ccedil;kin kimselerin b&ouml;yle davranmaları doğru değildir ve bu davranışlar dini &ouml;nderler tarafından şiddetle kınanmıştır. İmam Ali (a.s), Osman b. Huneyf ismindeki valisini, sadece zenginlerin katıldığı bir toplumda bulunmasından &ouml;t&uuml;r&uuml; kınamış ve b&ouml;yle bir hareketi tekrarlamaktan sakındırmıştır.[5] Ama Batı Sosyologları, b&ouml;yle bir şeyi doğal bilmiş ve kendi se&ccedil;kinlerinin en azından bazı işlerde kapalı toplumda yer almalarından dolayı utan&ccedil; hissine kapılmamışlardır.</p>\r\n\r\n<p>\r\n	Buna binaen biz M&uuml;sl&uuml;manlar da kendimizi b&ouml;yle sosyolojik tarifler &ccedil;er&ccedil;evesiyle sınırlandırmamalıyız ve İslami h&uuml;k&uuml;mlerden birinin uygulanmasından &ouml;t&uuml;r&uuml; kendimizi &ndash;onların tanımlamasına g&ouml;re - kapalı toplum tarifine girme vehmine kapılmamalıyız. A&ccedil;ık ve kapalı toplum tarifinin tamamen g&ouml;receli bir tanımlama olduğunu dikkate alarak, her toplum bazı konularda kapalı ve başka konularda a&ccedil;ık ve serbest hareket edebilir. Gelecek b&ouml;l&uuml;mde bu konuya değineceğiz.</p>\r\n\r\n<p>\r\n	2. A&ccedil;ıkladığımız gibi her toplumun bir takım kısıtlamaları vardır ve bunların her biri bir diğerine nispetle a&ccedil;ık ve kapalı olarak değerlendirilir. İslam toplumu da bundan m&uuml;stesna olmayıp kendine has kanunları vardır.</p>\r\n\r\n<p>\r\n	İslam kanunlarının bazılarını, a&ccedil;ık toplum &ouml;l&ccedil;&uuml;lerinin somut &ouml;rnekleri unvanıyla değerlendirebiliriz. M&uuml;sl&uuml;man olmayanlarla barış&ccedil;ıl yaşama, adaletli davranma ve onlara karşı merhametli olmanın temel alınması:[6] S&ouml;yleşilerin delil ve mantığa dayalı olup hakkın kabul edilmesinin temel alınması:[7] Brış anlaşmalarına bağlı kalınarak taarruzda bulunmamak ve yakınlarla iyi ilişkiler i&ccedil;inde olmanın temel alınması:[8] Ticaret &ouml;zg&uuml;rl&uuml;ğ&uuml; ve ekonomik ikili ilişkiler ve... Bizler Peygamber Ekrem&rsquo;in (s.a.a) şu tavsiyesini unutmayalım: &ldquo;Komşuna saygı g&ouml;ster, k&acirc;fir olsa bile! Misafirine saygı g&ouml;ster, k&acirc;fir olsa bile! Anne ve babana itaat et, k&acirc;fir olsalar bile! Hi&ccedil;bir şahsın meşru isteğini geri &ccedil;evirme, k&acirc;fir olsa bile!&rdquo;[9] Eğer bu konular a&ccedil;ık bir toplumun g&ouml;stergesi değilse o hal de a&ccedil;ık toplumun bunların &ouml;tesinde ne gibi &ouml;l&ccedil;&uuml;leri olabilir?</p>\r\n\r\n<p>\r\n	Elbette karşı tarafın sizinde işaret ettiğiniz konuda olduğu gibi başka kanunları da vardır; yani M&uuml;sl&uuml;man kadının, M&uuml;sl&uuml;man olmayan veya k&acirc;firlerle evlenmesinin caiz olmayışı şayet İslam toplumu sahasının kapalı olduğunun g&ouml;stergesidir, ne var ki sonu&ccedil;ta genel g&ouml;r&uuml;ş&uuml;n a&ccedil;ıklanması gerekir. Hi&ccedil;bir toplumun tamamen a&ccedil;ık olmadığını ve yabancı ve M&uuml;sl&uuml;man olmayanlarla bir&ccedil;ok konuda irtibatı yasaklamayan İslami &ouml;ğretileri dikkate alarak, İslam&rsquo;ı sınırlandıran birka&ccedil; kanuna istinatla, hatta batı toplumunun kapalı toplum &ouml;l&ccedil;&uuml;lerince bile İslam toplumunu kapalı toplum sayamayız.</p>\r\n\r\n<p>\r\n	Diğer taraftan İslam kanunlarının bu konularda bir sınırlama getirmesinin delilleri vardır ve &ouml;rnek unvanında zikredilen b&ouml;yle bir evliliğin yasaklanmasının delillerini İslami kaynaklarda g&ouml;rebilirsiniz.[10]</p>\r\n\r\n<p>\r\n	---------------<br />\r\n	[1] Bu konuda bkz: Hurr-i Amuli, Muhammed b. el-Hasan, &ldquo;Vesail&uuml;&rsquo;ş-Şia&rdquo;, Kum: M&uuml;esseseyi &Acirc;l&rsquo;ul Beyt, 1409 Kameri, c. 20, s. 533, babı tahrimi m&uuml;nakihat&uuml;&rsquo;l k&uuml;ffar hatta ehli&rsquo;l-Kitap.</p>\r\n\r\n<p>\r\n	[2] Kuavn, Brus, &ldquo;Mebaniyi camia Şinasi&rdquo;, Terc&uuml;me ve iktibas: Gulam Abbas Tevess&uuml;li ve Rıza Fazıl, Tahran: Sazmani smt., 1372 Şemsi, s. 263</p>\r\n\r\n<p>\r\n	[3] A.g.e. s. 268.</p>\r\n\r\n<p>\r\n	[4], A.g.e. s. 393.</p>\r\n\r\n<p>\r\n	[5] &ldquo;Nehc&rsquo;&uuml;l-Belağa&rdquo;, Kum: Bita, İntişaratı Dar&rsquo;ul-Hikme, s. 416, name 45.</p>\r\n\r\n<p>\r\n	[6] &ldquo;Allah, sizi, din konusunda sizinle savaşmamış, sizi yurtlarınızdan da &ccedil;ıkarmamış kimselere iyilik etmekten, onlara adil davranmaktan men etmez.&rdquo; (M&uuml;mtehine, 8.)</p>\r\n\r\n<p>\r\n	[7] &ldquo;S&ouml;z&uuml; dinleyip de onun en g&uuml;zeline uyanlar ar ya, işte onlar Allah&rsquo;ın hidayete erdirdiği kimselerdir. İşte onlar akıl sahiplerinin ta kendileridir.&rdquo; (Z&uuml;mer, 18.)</p>\r\n\r\n<p>\r\n	[8] Nisa,90; Enfal, 72; Tevbe, 4; Nahl, 91 ve&hellip;</p>\r\n\r\n<p>\r\n	[9] Şuayri, TACUDDİN, &ldquo;Cami&rsquo;ul-Ahbar&rdquo;, Kum: İntişaratı Razi, 1363 Şemsi, , s. 84.</p>\r\n\r\n<p>\r\n	[10] M&uuml;sl&uuml;man olmayanlarla evlenilmesinin yasak oluşunun delillerinden bir tanesi, b&ouml;yle bir evlilikten doğacak &ccedil;ocuklar &uuml;zerinde uygunsuz etki bırakma imk&acirc;nıdır. Bkz: Hurri Amuli, Muhammed b. el-Hasan, &ldquo;Vesailu&rsquo;ş-Şia&rdquo;, c. 20, s. 534, hadis, 26276. Sınırlı olan bu a&ccedil;ıklamaya sığmayacak bu bağlamda başka deliller de vardır.</p>\r\n','Yeni Sosyoloji bakış a&ccedil;ısına g&ouml;re b&ouml;yle bir h&uuml;k&uuml;m sadece kadınlara has olmayıp erkekler konusunda da s&ouml;z konusu olması, bir &ccedil;eşit kapalı toplum olarak değerlendirilmesinin g&ouml;stergesi olabilir. Ne var ki toplumun kapalı ve a&ccedil;ık olmasının g&ouml;receliliğini dikkate alarak, kapalı toplumların tamamını sorgulayıp bu toplumların kapalı olduğunu d&uuml;ş&uuml;nemeyiz. Bununla birlikte, şu noktaya dikkat edilmesi gerekir: İslam toplumu; dini s&ouml;ylemler, birliktelik, barış&ccedil;ıl taahh&uuml;tler, ticaret vb. gibi diğer a&ccedil;ılardan a&ccedil;ık toplumlardan sayılır.','İlk etapta şu noktanın a&ccedil;ıklanması zaruridir: M&uuml;sl&uuml;man&rsquo;ın, M&uuml;sl&uuml;man olmayanla evlenmesi yalnızca kadınlara has değil, istisnai konuların dışında erkekler de M&uuml;sl&uuml;man olmayan bir kadınla evlenmeleri haramdır.[1]\r\n\r\n\r\n	Acaba b&ouml;yle bir h&uuml;k&uuml;m, İslami sahada kapalı toplumun g&ouml;stergesi değil midir? Sorunuzun cevabına gelince, bu meseleyi iki a&ccedil;ıdan ele alacağız:\r\n\r\n\r\n	1. Kapalı toplum nedir? Davranışlarımızı hi&ccedil;bir zaman b&ouml;yle bir topluma girecek şeklinde d&uuml;zenlememiz mi gerekiyor?\r\n\r\n\r\n	2. İslam toplumunu a&ccedil;ık bir toplum olduğunu kabul edebilir miyiz? Veya b&ouml;yle bir toplum, kapalı bir toplum mudur?\r\n\r\n\r\n	Şimdi sırasınca yukarıdaki konuları ele alacağız ve sonu&ccedil;ta da kendi g&ouml;r&uuml;ş&uuml;m&uuml;z&uuml; sunacağız:\r\n\r\n\r\n	1. Yeni toplum bilimciler a&ccedil;ısından, diğer toplumlarla daha &ccedil;ok irtibat kurma ve daha etkin faaliyet g&ouml;sterme g&uuml;c&uuml;ne sahip olan bir toplum &ldquo;a&ccedil;ık toplum&rdquo; sayılırken, s&ouml;z konusu irtibatın sınırlı olduğu toplum da &ldquo;kapalı toplum&rdquo; unvanıyla tanıtılır. İddia edildiğine g&ouml;re; başkalarının tecr&uuml;be ve k&uuml;lt&uuml;r&uuml;nden yararlanılması sebebiyle &ccedil;ok daha m&uuml;nasip gelişim ve ilerlemeye sahip olacaklardır, ama bununla birlikte a&ccedil;ık ve kapalı toplumlar arasında hi&ccedil;bir sınır, dakik ve &ouml;zel bir ayırım ortaya konmamıştır. Diğer taraftan, &ccedil;eşitli medeniyetlerin incelenmesiyle, her toplumda bir takım sınırlandırmaların olduğunu g&ouml;recek ve hali hazırda da Uluslar Arası alanda sınırlandırılmayan bir toplumu bulamayacağız. Sosyologlardan birisinin deyimiyle: &ldquo;Ger&ccedil;ek anlamda a&ccedil;ık bir toplum, &ouml;rnek ve ideal bir toplumdur ve b&ouml;yle bir toplumu yalnızca teorilerde g&ouml;rebiliriz.&rdquo;[2] Bununla birlikte g&ouml;r&uuml;n&uuml;rde a&ccedil;ık toplumları tamamen istenilen ve ideal toplumlar olarak değerlendiremeyiz. Zira &ldquo;a&ccedil;ık toplum&rdquo;, bazı fırsatları toplumsal hareketlenme i&ccedil;in hazırlar ama bir&ccedil;ok fırsatların yanında bir takım engel ve zorluklara da rastlanır.&rdquo;[3]\r\n\r\n\r\n	Bu sebeple Sosyologların, her zaman ve b&uuml;t&uuml;n şartlarda a&ccedil;ık toplumu kapalı topluma tercih ettikleri s&ouml;ylenemez. &Ouml;rnek olarak şu ibarete dikkat ediniz: &ldquo;Se&ccedil;kinler gurubu, genellikle &uuml;yelerinin sadece birbirlerine benzeyen &ouml;zelliktekilerle oturup kalkmaları dolayısıyla bir &ccedil;eşit kapalı gurup sayılır. Bu toplumsal &ouml;nemli &ouml;zellikler şunlardan ibarettir: Ailesel unvanlar, okullar, kuruluşlar ve bağlı oldukları partiler.&rdquo;[4]\r\n\r\n\r\n	Bizim inancımıza g&ouml;re; İslami &ouml;l&ccedil;&uuml;lere g&ouml;re, se&ccedil;kin kimselerin b&ouml;yle davranmaları doğru değildir ve bu davranışlar dini &ouml;nderler tarafından şiddetle kınanmıştır. İmam Ali (a.s), Osman b. Huneyf ismindeki valisini, sadece zenginlerin katıldığı bir toplumda bulunmasından &ouml;t&uuml;r&uuml; kınamış ve b&ouml;yle bir hareketi tekrarlamaktan sakındırmıştır.[5] Ama Batı Sosyologları, b&ouml;yle bir şeyi doğal bilmiş ve kendi se&ccedil;kinlerinin en azından bazı işlerde kapalı toplumda yer almalarından dolayı utan&ccedil; hissine kapılmamışlardır.\r\n\r\n\r\n	Buna binaen biz M&uuml;sl&uuml;manlar da kendimizi b&ouml;yle sosyolojik tarifler &ccedil;er&ccedil;evesiyle sınırlandırmamalıyız ve İslami h&uuml;k&uuml;mlerden birinin uygulanmasından &ouml;t&uuml;r&uuml; kendimizi &ndash;onların tanımlamasına g&ouml;re - kapalı toplum tarifine girme vehmine kapılmamalıyız. A&ccedil;ık ve kapalı toplum tarifinin tamamen g&ouml;receli bir tanımlama olduğunu dikkate alarak, her toplum bazı konularda kapalı ve başka konularda a&ccedil;ık ve serbest hareket edebilir. Gelecek b&ouml;l&uuml;mde bu konuya değineceğiz.\r\n\r\n\r\n	2. A&ccedil;ıkladığımız gibi her toplumun bir takım kısıtlamaları vardır ve bunların her biri bir diğerine nispetle a&ccedil;ık ve kapalı olarak değerlendirilir. İslam toplumu da bundan m&uuml;stesna olmayıp kendine has kanunları vardır.\r\n\r\n\r\n	İslam kanunlarının bazılarını, a&ccedil;ık toplum &ouml;l&ccedil;&uuml;lerinin somut &ouml;rnekleri unvanıyla değerlendirebiliriz. M&uuml;sl&uuml;man olmayanlarla barış&ccedil;ıl yaşama, adaletli davranma ve onlara karşı merhametli olmanın temel alınması:[6] S&ouml;yleşilerin delil ve mantığa dayalı olup hakkın kabul edilmesinin temel alınması:[7] Brış anlaşmalarına bağlı kalınarak taarruzda bulunmamak ve yakınlarla iyi ilişkiler i&ccedil;inde olmanın temel alınması:[8] Ticaret &ouml;zg&uuml;rl&uuml;ğ&uuml; ve ekonomik ikili ilişkiler ve... Bizler Peygamber Ekrem&rsquo;in (s.a.a) şu tavsiyesini unutmayalım: &ldquo;Komşuna saygı g&ouml;ster, k&acirc;fir olsa bile! Misafirine saygı g&ouml;ster, k&acirc;fir olsa bile! Anne ve babana itaat et, k&acirc;fir olsalar bile! Hi&ccedil;bir şahsın meşru isteğini geri &ccedil;evirme, k&acirc;fir olsa bile!&rdquo;[9] Eğer bu konular a&ccedil;ık bir toplumun g&ouml;stergesi değilse o hal de a&ccedil;ık toplumun bunların &ouml;tesinde ne gibi &ouml;l&ccedil;&uuml;leri olabilir?\r\n\r\n\r\n	Elbette karşı tarafın sizinde işaret ettiğiniz konuda olduğu gibi başka kanunları da vardır; yani M&uuml;sl&uuml;man kadının, M&uuml;sl&uuml;man olmayan veya k&acirc;firlerle evlenmesinin caiz olmayışı şayet İslam toplumu sahasının kapalı olduğunun g&ouml;stergesidir, ne var ki sonu&ccedil;ta genel g&ouml;r&uuml;ş&uuml;n a&ccedil;ıklanması gerekir. Hi&ccedil;bir toplumun tamamen a&ccedil;ık olmadığını ve yabancı ve M&uuml;sl&uuml;man olmayanlarla bir&ccedil;ok konuda irtibatı yasaklamayan İslami &ouml;ğretileri dikkate alarak, İslam&rsquo;ı sınırlandıran birka&ccedil; kanuna istinatla, hatta batı toplumunun kapalı toplum &ouml;l&ccedil;&uuml;lerince bile İslam toplumunu kapalı toplum sayamayız.\r\n\r\n\r\n	Diğer taraftan İslam kanunlarının bu konularda bir sınırlama getirmesinin delilleri vardır ve &ouml;rnek unvanında zikredilen b&ouml;yle bir evliliğin yasaklanmasının delillerini İslami kaynaklarda g&ouml;rebilirsiniz.[10]\r\n\r\n\r\n	---------------\r\n	[1] Bu konuda bkz: Hurr-i Amuli, Muhammed b. el-Hasan, &ldquo;Vesail&uuml;&rsquo;ş-Şia&rdquo;, Kum: M&uuml;esseseyi &Acirc;l&rsquo;ul Beyt, 1409 Kameri, c. 20, s. 533, babı tahrimi m&uuml;nakihat&uuml;&rsquo;l k&uuml;ffar hatta ehli&rsquo;l-Kitap.\r\n\r\n\r\n	[2] Kuavn, Brus, &ldquo;Mebaniyi camia Şinasi&rdquo;, Terc&uuml;me ve iktibas: Gulam Abbas Tevess&uuml;li ve Rıza Fazıl, Tahran: Sazmani smt., 1372 Şemsi, s. 263\r\n\r\n\r\n	[3] A.g.e. s. 268.\r\n\r\n\r\n	[4], A.g.e. s. 393.\r\n\r\n\r\n	[5] &ldquo;Nehc&rsquo;&uuml;l-Belağa&rdquo;, Kum: Bita, İntişaratı Dar&rsquo;ul-Hikme, s. 416, name 45.\r\n\r\n\r\n	[6] &ldquo;Allah, sizi, din konusunda sizinle savaşmamış, sizi yurtlarınızdan da &ccedil;ıkarmamış kimselere iyilik etmekten, onlara adil davranmaktan men etmez.&rdquo; (M&uuml;mtehine, 8.)\r\n\r\n\r\n	[7] &ldquo;S&ouml;z&uuml; dinleyip de onun en g&uuml;zeline uyanlar ar ya, işte onlar Allah&rsquo;ın hidayete erdirdiği kimselerdir. İşte onlar akıl sahiplerinin ta kendileridir.&rdquo; (Z&uuml;mer, 18.)\r\n\r\n\r\n	[8] Nisa,90; Enfal, 72; Tevbe, 4; Nahl, 91 ve&hellip;\r\n\r\n\r\n	[9] Şuayri, TACUDDİN, &ldquo;Cami&rsquo;ul-Ahbar&rdquo;, Kum: İntişaratı Razi, 1363 Şemsi, , s. 84.\r\n\r\n\r\n	[10] M&uuml;sl&uuml;man olmayanlarla evlenilmesinin yasak oluşunun delillerinden bir tanesi, b&ouml;yle bir evlilikten doğacak &ccedil;ocuklar &uuml;zerinde uygunsuz etki bırakma imk&acirc;nıdır. Bkz: Hurri Amuli, Muhammed b. el-Hasan, &ldquo;Vesailu&rsquo;ş-Şia&rdquo;, c. 20, s. 534, hadis, 26276. Sınırlı olan bu a&ccedil;ıklamaya sığmayacak bu bağlamda başka deliller de vardır.'),(675,'tr711','<p>\r\n	&nbsp;Şer&rsquo;i sorularınızın cevabı i&ccedil;in, taklit merciinizi bilmeniz zorunludur, ama bu mesele hakkında yeterli &ouml;l&ccedil;&uuml;de ittifak olması hasebiyle aşağıda verilen fetvalara dikkatinizi &ccedil;ekmek istiyorum:<br />\r\n	Namazın ikamesi i&ccedil;in hem namaz kılma mahalli ve yerinin sabit olması[1] (zorunlu durumlar hari&ccedil;) hem de namaz kılanın bedeninin hareketsiz ve sakin olması gerekir.[2] &Ouml;rfe g&ouml;re, namazdaki hareketsizlik ve dinginliği bozmayacak baş ve ellerin c&uuml;z&rsquo;i hareketlerinin bir sakıncası yoktur. Elbette kasıtlı olarak veya unutarak başı kıbleden (başın sağa veya sola d&ouml;nmesi) &ccedil;evirmenin namazı bozacağı dikkate alınması gerekmektedir.[3] Bu mukaddimeyle birlikte muhterem taklit mercilerinin fetvalarına dikkat ediniz:<br />\r\n	968. Mesele: Hamd ve surenin veya tesbihatın okunması esansında namaz kılan kimse, gayri ihtiyari olarak dingin ve sakinliğini bozacak miktarda hareket ederse, bedeni yeniden dinginlik ve sakinliğini kazandıktan sonra, hareket esnasında okuduğunu tekrar okuması ihtiyatı vaciptir.[4]<br />\r\n	967. Mesele: Hamt suresinin okunması esnasında el ve parmakları oynatmanın bir sakıncası yoktur, her ne kadar bunları oynatmaması da ihtiyatı m&uuml;stehaptır.[5]<br />\r\n	Alakalı konular: Soru 673: Cemaat namazında saf oluşturulması ve namazda hareket etmek (sayt: 720).<br />\r\n	&nbsp;--------------<br />\r\n	[1] İmam Humeyni, &ldquo;Tevzih&rsquo;ul-mesail (el-muhaşi)&rdquo;, c. 1, s. 490, 880. Mesele.<br />\r\n	[2] Age. 965. Mesele.<br />\r\n	[3] Age.&nbsp; c. 1, s. 617, 1131, Mesele.<br />\r\n	[4] Age. c. 1, s. 540.<br />\r\n	[5] Age. c. 1, s. 539.</p>\r\n','','&nbsp;Şer&rsquo;i sorularınızın cevabı i&ccedil;in, taklit merciinizi bilmeniz zorunludur, ama bu mesele hakkında yeterli &ouml;l&ccedil;&uuml;de ittifak olması hasebiyle aşağıda verilen fetvalara dikkatinizi &ccedil;ekmek istiyorum:\r\n	Namazın ikamesi i&ccedil;in hem namaz kılma mahalli ve yerinin sabit olması[1] (zorunlu durumlar hari&ccedil;) hem de namaz kılanın bedeninin hareketsiz ve sakin olması gerekir.[2] &Ouml;rfe g&ouml;re, namazdaki hareketsizlik ve dinginliği bozmayacak baş ve ellerin c&uuml;z&rsquo;i hareketlerinin bir sakıncası yoktur. Elbette kasıtlı olarak veya unutarak başı kıbleden (başın sağa veya sola d&ouml;nmesi) &ccedil;evirmenin namazı bozacağı dikkate alınması gerekmektedir.[3] Bu mukaddimeyle birlikte muhterem taklit mercilerinin fetvalarına dikkat ediniz:\r\n	968. Mesele: Hamd ve surenin veya tesbihatın okunması esansında namaz kılan kimse, gayri ihtiyari olarak dingin ve sakinliğini bozacak miktarda hareket ederse, bedeni yeniden dinginlik ve sakinliğini kazandıktan sonra, hareket esnasında okuduğunu tekrar okuması ihtiyatı vaciptir.[4]\r\n	967. Mesele: Hamt suresinin okunması esnasında el ve parmakları oynatmanın bir sakıncası yoktur, her ne kadar bunları oynatmaması da ihtiyatı m&uuml;stehaptır.[5]\r\n	Alakalı konular: Soru 673: Cemaat namazında saf oluşturulması ve namazda hareket etmek (sayt: 720).\r\n	&nbsp;--------------\r\n	[1] İmam Humeyni, &ldquo;Tevzih&rsquo;ul-mesail (el-muhaşi)&rdquo;, c. 1, s. 490, 880. Mesele.\r\n	[2] Age. 965. Mesele.\r\n	[3] Age.&nbsp; c. 1, s. 617, 1131, Mesele.\r\n	[4] Age. c. 1, s. 540.\r\n	[5] Age. c. 1, s. 539.',''),(676,'tr710','<p>\r\n	&ldquo;Ğıll&rdquo;ın &ccedil;oğulu olan &ldquo;Ağlal&rdquo; kelimesi l&uuml;gatte mahk&ucirc;mların boynuna, eline takılan demir tasma, kelep&ccedil;e ve zincir anlamınadır.[1]</p>\r\n\r\n<p>\r\n	Kur&rsquo;nı kerimde Araf suresinin 157. Ayeti olmak &uuml;zere d&ouml;rt yerde &ldquo;ağlal&rdquo; kelimesi zikredilmiştir: &Acirc;raf suresinin 157. Ayetinde ş&ouml;yle buyrulmaktadır: &ldquo;Onlar, yanlarındaki Tevrat&rsquo;ta ve İncil&rsquo;de yazılı buldukları Res&ucirc;le, o &uuml;mm&icirc; peygambere uyan kimselerdir. O, onlara iyiliği emreder, onları k&ouml;t&uuml;l&uuml;kten alıkoyar. Onlara iyi ve temiz şeyleri hel&acirc;l, k&ouml;t&uuml; ve pis şeyleri haram kılar. &Uuml;zerlerindeki ağır y&uuml;kleri ve ağlalleri kaldırır. Ona iman edenler, ona saygı g&ouml;sterenler, ona yardım edenler ve ona indirilen nura (Kur&rsquo;an&rsquo;a) uyanlar var ya, işte onlar kurtuluşa erenlerdir.&rdquo;</p>\r\n\r\n<p>\r\n	Kur&rsquo;an&rsquo;ı Kerim&rsquo;de &ldquo;Ağlal (Zincirler)&rdquo; kelimesi, hem d&uuml;nya hem de ahiret konusunda istifade edilmiştir. D&uuml;nya zincirinden (Ğıll) maksat, cehalet ve bilgisizlik, adaletsizliğin her &ccedil;eşidi ve toplumsal yaşamdaki tabakalaşma, putperestlik, hurafeler vb. gibi zincirlerdir.[2] Bundan dolayıdır ki peygamberler s&uuml;rekli ilme, tevhide, islami kardeşliğe ve kanunlar karşısında beraberliğe davet etme yoluyla halkın el ve ayağındaki bu t&uuml;r zincirleri kaldırmak i&ccedil;in g&ouml;revlendirilmişlerdir. Ama ahiretteki &ldquo;ğill&rdquo; ve &ldquo;ağlal&rdquo;dan maksat, bilinen demir zincir ve zincirlerdir.[3] Kafirlerin ve cehennem ehli olanların buyunlarına azap unvanıyla takılacaktır.<br />\r\n	----------<br />\r\n	[1] &ldquo;Ferhengi Muin&rdquo;, &ldquo;Ğıll&rdquo; kelimesi.</p>\r\n\r\n<p>\r\n	[2] &ldquo;Tefsir&rsquo;i Numune&rdquo;, Tahran: Dar&rsquo;ul-K&uuml;t&uuml;b&uuml;&rsquo;l-İslamiye, 1374,&nbsp; c. 6, s. 400.</p>\r\n\r\n<p>\r\n	[3] &ldquo;Biz de ink&acirc;r edenlerin boyunlarına demir halkalar ge&ccedil;iririz. Onlar ancak yaptıklarının cezasını &ccedil;ekiyorlardır.&rdquo; (Sebe&rsquo;, 33.)</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','&ldquo;Ğıll&rdquo;ın &ccedil;oğulu olan &ldquo;Ağlal&rdquo; kelimesi l&uuml;gatte mahk&ucirc;mların boynuna, eline takılan demir tasma, kelep&ccedil;e ve zincir anlamınadır.[1]\r\n\r\n\r\n	Kur&rsquo;nı kerimde Araf suresinin 157. Ayeti olmak &uuml;zere d&ouml;rt yerde &ldquo;ağlal&rdquo; kelimesi zikredilmiştir: &Acirc;raf suresinin 157. Ayetinde ş&ouml;yle buyrulmaktadır: &ldquo;Onlar, yanlarındaki Tevrat&rsquo;ta ve İncil&rsquo;de yazılı buldukları Res&ucirc;le, o &uuml;mm&icirc; peygambere uyan kimselerdir. O, onlara iyiliği emreder, onları k&ouml;t&uuml;l&uuml;kten alıkoyar. Onlara iyi ve temiz şeyleri hel&acirc;l, k&ouml;t&uuml; ve pis şeyleri haram kılar. &Uuml;zerlerindeki ağır y&uuml;kleri ve ağlalleri kaldırır. Ona iman edenler, ona saygı g&ouml;sterenler, ona yardım edenler ve ona indirilen nura (Kur&rsquo;an&rsquo;a) uyanlar var ya, işte onlar kurtuluşa erenlerdir.&rdquo;\r\n\r\n\r\n	Kur&rsquo;an&rsquo;ı Kerim&rsquo;de &ldquo;Ağlal (Zincirler)&rdquo; kelimesi, hem d&uuml;nya hem de ahiret konusunda istifade edilmiştir. D&uuml;nya zincirinden (Ğıll) maksat, cehalet ve bilgisizlik, adaletsizliğin her &ccedil;eşidi ve toplumsal yaşamdaki tabakalaşma, putperestlik, hurafeler vb. gibi zincirlerdir.[2] Bundan dolayıdır ki peygamberler s&uuml;rekli ilme, tevhide, islami kardeşliğe ve kanunlar karşısında beraberliğe davet etme yoluyla halkın el ve ayağındaki bu t&uuml;r zincirleri kaldırmak i&ccedil;in g&ouml;revlendirilmişlerdir. Ama ahiretteki &ldquo;ğill&rdquo; ve &ldquo;ağlal&rdquo;dan maksat, bilinen demir zincir ve zincirlerdir.[3] Kafirlerin ve cehennem ehli olanların buyunlarına azap unvanıyla takılacaktır.\r\n	----------\r\n	[1] &ldquo;Ferhengi Muin&rdquo;, &ldquo;Ğıll&rdquo; kelimesi.\r\n\r\n\r\n	[2] &ldquo;Tefsir&rsquo;i Numune&rdquo;, Tahran: Dar&rsquo;ul-K&uuml;t&uuml;b&uuml;&rsquo;l-İslamiye, 1374,&nbsp; c. 6, s. 400.\r\n\r\n\r\n	[3] &ldquo;Biz de ink&acirc;r edenlerin boyunlarına demir halkalar ge&ccedil;iririz. Onlar ancak yaptıklarının cezasını &ccedil;ekiyorlardır.&rdquo; (Sebe&rsquo;, 33.)','Bu sorunun ayrıntılı cevabı yoktur.'),(677,'tr709','<p>\r\n	&nbsp;Kur&rsquo;an&rsquo;ı sa&rsquo;it&rsquo;ten maksat duadır. Hz. İmam Humeyni (r.a) bu konuda ş&ouml;yle buyurur: &ldquo;B&uuml;y&uuml;klerimizden bazıları: &ldquo;Kur&rsquo;an&rdquo;, n&uuml;zul eden Kur&rsquo;andır. Aşağıya doğru inmiştir. Dua ise aşağıdan yukarıya doğru &ccedil;ıkıyor. İşte bu Kur&rsquo;an&rsquo;ı sa&rsquo;ittir. Yani dua insanın elinden tutup yukarılara &ccedil;ıkarıyor. Ben ile siz oraların nasıl olduğunu anlayamıyoruz, ehli olan kimseler ancak anlayabiliyorlar.&rdquo;[1]<br />\r\n	-------------</p>\r\n\r\n<p>\r\n	[1] &ldquo;Sahifeyi İmam&rdquo;, c. 13, s. 32.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','&nbsp;Kur&rsquo;an&rsquo;ı sa&rsquo;it&rsquo;ten maksat duadır. Hz. İmam Humeyni (r.a) bu konuda ş&ouml;yle buyurur: &ldquo;B&uuml;y&uuml;klerimizden bazıları: &ldquo;Kur&rsquo;an&rdquo;, n&uuml;zul eden Kur&rsquo;andır. Aşağıya doğru inmiştir. Dua ise aşağıdan yukarıya doğru &ccedil;ıkıyor. İşte bu Kur&rsquo;an&rsquo;ı sa&rsquo;ittir. Yani dua insanın elinden tutup yukarılara &ccedil;ıkarıyor. Ben ile siz oraların nasıl olduğunu anlayamıyoruz, ehli olan kimseler ancak anlayabiliyorlar.&rdquo;[1]\r\n	-------------\r\n\r\n\r\n	[1] &ldquo;Sahifeyi İmam&rdquo;, c. 13, s. 32.','Bu sorunun ayrıntılı cevabı yoktur.'),(678,'tr708','<p>\r\n	<span>Geleneksel fıkıh, Şia &acirc;limlerinin, bin yılı aşkın kullandıkları y&ouml;ntem esasınca, hatıralaşmış kendi kitaplarının y&ouml;ntemiyle dini h&uuml;k&uuml;mleri elde edip i&ccedil;tihat etmektir. Hz. İmam Humeyni (r.a) bu y&ouml;ntemi, h&uuml;k&uuml;mlerin araştırılıp incelenmesinde y&ouml;ntemlerin en iyisi bilmiş ve ş&ouml;yle demiştir: &ldquo;Ben, fıkhı s&uuml;nneti (geleneksel fıkıh) ve i&ccedil;tihadı cevahiriye inanıyorum ve buna muhalefet etmeyi caiz bilmiyorum. Bu y&ouml;ntem esasınca yapılan i&ccedil;tihat sahihtir. Ama bu, İslam fıkhının dinamik olmadığının g&ouml;stergesi değildir. Fıkhı s&uuml;nnetinin h&uuml;k&uuml;mleri elde etme ekseni d&ouml;rt kaynak (Kur&rsquo;an, S&uuml;nnet, İcma&rsquo; ve Akıl) temeli esasına g&ouml;redir ve fakih, h&uuml;k&uuml;mleri elde etmede (İstinbat) bu d&ouml;rt kaynağın &ouml;tesine ge&ccedil;ilmemeli ve başka şeylerden istifade edilmemelidir. Şia y&ouml;ntemiyle geleneksel fıkıhta i&ccedil;tihadın kapısı daimi olarak m&uuml;&ccedil;tehitler ve fakihler i&ccedil;in a&ccedil;ıktır.</span></p>\r\n','<p>\r\n	Geleneksel fıkıh Şia &acirc;limlerinin, bin yılı aşkın kullandıkları y&ouml;ntem esasınca, hatıralaşmış kitaplarının y&ouml;ntemiyle dini h&uuml;k&uuml;mleri elde edip i&ccedil;tihat etmektir. &ldquo;Cevahiru&rsquo;l-Kelam&rdquo;, &ldquo;Mesaliku&rsquo;l-Efham&rdquo;, &ldquo;Keşfu&rsquo;l-Lusam&rdquo;, &ldquo;et-Tezkire&rdquo;, &ldquo;Muntehe&rsquo;l-Metalib&rdquo;, &ldquo;el-Mekasibu&rsquo;l-Muharreme&rdquo; ve İmam Humeyni (r.a)&rsquo;nin kitapları buna &ouml;rnek g&ouml;sterilebilir. &ldquo;Geleneksel fıkıh&rdquo;, fıkh-i konuların s&uuml;nneti alanından başkadır. İmam Humeyni (r.a) tarafından kullanıma giren &ldquo;Fıkhı s&uuml;nneti&rdquo; veya &ldquo;Fıkhı cevahiri&rdquo; kelimesinden, ge&ccedil;mişte İmamların (a.s) temelini attığı ve İmamların (a.s) sahabelerinin de takip ettiği bir y&ouml;ntem kastedilmektedir. Daha sonra Şia &acirc;limleri, bu y&ouml;ntem &uuml;zerinde d&uuml;ş&uuml;nm&uuml;şler ve g&uuml;nl&uuml;k konulara m&uuml;nasip bir şekilde onu genişletmeye &ccedil;alışmışlardır. Bu y&ouml;ntem, fıkh-i bahisler b&ouml;l&uuml;m&uuml;ndeki yeni sorulara cevap verme g&uuml;c&uuml;ne sahiptir ne var ki b&ouml;yle bir y&ouml;ntemi uygulayacak fakihin, bu konulara aşina olması ve bu y&ouml;ntemi, yeni konulara uygulama kabiliyetine sahip olması gerekir.&rdquo;[1]</p>\r\n\r\n<p>\r\n	Fıkhı s&uuml;nneti, İmam Humeyni&rsquo;nin (r.a), h&uuml;k&uuml;mlerin araştırılıp incelenmesinde y&ouml;ntemlerin en iyisi olarak tanımladığı bir y&ouml;ntemdir. Zira o ş&ouml;yle buyurmuştur: &ldquo;Ben, geleneksel fıkıh ve i&ccedil;tihadı cevahiriyeye inanıyorum ve buna muhalifet etmeyi caiz bilmiyorum. Bu y&ouml;ntem esasınca yapılan i&ccedil;tihat sahihtir, ama bu, İslam fıkhının dinamik olmadığının g&ouml;stergesi değildir. Zaman ve mek&acirc;n, i&ccedil;tihatta belirleyici iki unsurdur. Ge&ccedil;mişte bir meselenin bir h&uuml;km&uuml; olabilir, ama ayni mesele bir sistemdeki siyasete, topluma ve iktisada h&acirc;kim olan ilişkiler nedeniyle yeni bir h&uuml;k&uuml;m kazanabilir. Ş&ouml;yle ki İktisadi, i&ccedil;timai ve siyasi ilişkilerin dakik tanınmasıyla birlikte, birinci konuyla eski konunun farkının olmadığı gibi g&ouml;z&uuml;kse de yeni bir konudur ve kesinlikle yeni bir h&uuml;km&uuml; gerektirir. Fakih kendi zamanındaki meselelere vakıf olması gerekir.[2] Bu fıkıh, bir takım &ouml;zellikler i&ccedil;erir ve biz bunlara kısa değineceğiz:</p>\r\n\r\n<p>\r\n	1. geleneksel fıkıhda h&uuml;k&uuml;mleri elde etme ekseni d&ouml;rt kaynak (Kur&rsquo;an, S&uuml;nnet, İcma&rsquo; ve Akıl) temeli esasına g&ouml;redir ve fakih, h&uuml;k&uuml;mleri elde etmede (İstinbat) bu d&ouml;rt kaynağın &ouml;tesine ge&ccedil;memeli ve başka şeylerden istifade etmemelidir. Selefi Salih &acirc;limlerinin y&ouml;ntemi ş&ouml;yledir: Kur&rsquo;an, Allah&rsquo;ın kelamı ve suduru kesin olan bir kitaptır ama Kur&rsquo;an&rsquo;ın delaletleri konusu bahsedilmelidir. &Ouml;rneğin &ldquo;Ey iman edenler! (Aklı &ouml;rten) i&ccedil;ki (ve benzeri şeyler), kumar, dikili taşlar ve fal okları ancak, şeytan işi birer rics (pislik)tir&rdquo; ayeti, i&ccedil;kinin haram oluşuna delalet ediyor mu etmiyor mu? &ldquo;Rics&rdquo; pislik ve &ccedil;irkinlik anlamında mıdır? Veya &ldquo;necis&rdquo;in ıstılah-i anlamına da geliyor mu? Bu konular fakihler arasında bahsedilir. Bu b&ouml;l&uuml;mde Allah&rsquo;ın Kelamı&rsquo;nın neye delalet ettiği hakkında bahsedilmelidir.</p>\r\n\r\n<p>\r\n	S&uuml;nnet b&ouml;l&uuml;m&uuml;nde rivayetin hem senet hem de delaleti gibi &ccedil;eşitli y&ouml;nleri bahsedilir. Bu ise, eksenini Şia&rsquo;nın bilinen kaynaklarının oluşturduğu &ldquo;Fıkhı s&uuml;nneti&rdquo;mizin &ouml;nemli &ouml;zelliklerinden birisidir.</p>\r\n\r\n<p>\r\n	2. Fıkhı s&uuml;nneti de i&ccedil;tihat kapısı, Şia y&ouml;ntemiyle fakih ve m&uuml;&ccedil;tehitlere her zaman a&ccedil;ıktır; bazı İslami fırkaların aksine, zira onlar i&ccedil;tihadı &ouml;zel bir gurupla sınırlı olduğuna inanıyorlar. Hz. İmam&rsquo;ın, fıkhı s&uuml;nnetiye tekit etmesinin sebebi budur.[3]<br />\r\n	-----------</p>\r\n\r\n<p>\r\n	[1] Ayetullah Mehdi Hadevi&rsquo;nin, &ldquo;Peyami hevze&rdquo; ile yaptığı musahebesi.</p>\r\n\r\n<p>\r\n	[2] İmam Humeyni, &ldquo;Sahifeyi Nur&rdquo;, c. 21, s. 98. Paygahi Havze Net&rsquo;ten alıntı.</p>\r\n\r\n<p>\r\n	[3] Paygahı Havze Net&rsquo;ten istifade edilmiştir.</p>\r\n','Geleneksel fıkıh, Şia &acirc;limlerinin, bin yılı aşkın kullandıkları y&ouml;ntem esasınca, hatıralaşmış kendi kitaplarının y&ouml;ntemiyle dini h&uuml;k&uuml;mleri elde edip i&ccedil;tihat etmektir. Hz. İmam Humeyni (r.a) bu y&ouml;ntemi, h&uuml;k&uuml;mlerin araştırılıp incelenmesinde y&ouml;ntemlerin en iyisi bilmiş ve ş&ouml;yle demiştir: &ldquo;Ben, fıkhı s&uuml;nneti (geleneksel fıkıh) ve i&ccedil;tihadı cevahiriye inanıyorum ve buna muhalefet etmeyi caiz bilmiyorum. Bu y&ouml;ntem esasınca yapılan i&ccedil;tihat sahihtir. Ama bu, İslam fıkhının dinamik olmadığının g&ouml;stergesi değildir. Fıkhı s&uuml;nnetinin h&uuml;k&uuml;mleri elde etme ekseni d&ouml;rt kaynak (Kur&rsquo;an, S&uuml;nnet, İcma&rsquo; ve Akıl) temeli esasına g&ouml;redir ve fakih, h&uuml;k&uuml;mleri elde etmede (İstinbat) bu d&ouml;rt kaynağın &ouml;tesine ge&ccedil;ilmemeli ve başka şeylerden istifade edilmemelidir. Şia y&ouml;ntemiyle geleneksel fıkıhta i&ccedil;tihadın kapısı daimi olarak m&uuml;&ccedil;tehitler ve fakihler i&ccedil;in a&ccedil;ıktır.','Geleneksel fıkıh Şia &acirc;limlerinin, bin yılı aşkın kullandıkları y&ouml;ntem esasınca, hatıralaşmış kitaplarının y&ouml;ntemiyle dini h&uuml;k&uuml;mleri elde edip i&ccedil;tihat etmektir. &ldquo;Cevahiru&rsquo;l-Kelam&rdquo;, &ldquo;Mesaliku&rsquo;l-Efham&rdquo;, &ldquo;Keşfu&rsquo;l-Lusam&rdquo;, &ldquo;et-Tezkire&rdquo;, &ldquo;Muntehe&rsquo;l-Metalib&rdquo;, &ldquo;el-Mekasibu&rsquo;l-Muharreme&rdquo; ve İmam Humeyni (r.a)&rsquo;nin kitapları buna &ouml;rnek g&ouml;sterilebilir. &ldquo;Geleneksel fıkıh&rdquo;, fıkh-i konuların s&uuml;nneti alanından başkadır. İmam Humeyni (r.a) tarafından kullanıma giren &ldquo;Fıkhı s&uuml;nneti&rdquo; veya &ldquo;Fıkhı cevahiri&rdquo; kelimesinden, ge&ccedil;mişte İmamların (a.s) temelini attığı ve İmamların (a.s) sahabelerinin de takip ettiği bir y&ouml;ntem kastedilmektedir. Daha sonra Şia &acirc;limleri, bu y&ouml;ntem &uuml;zerinde d&uuml;ş&uuml;nm&uuml;şler ve g&uuml;nl&uuml;k konulara m&uuml;nasip bir şekilde onu genişletmeye &ccedil;alışmışlardır. Bu y&ouml;ntem, fıkh-i bahisler b&ouml;l&uuml;m&uuml;ndeki yeni sorulara cevap verme g&uuml;c&uuml;ne sahiptir ne var ki b&ouml;yle bir y&ouml;ntemi uygulayacak fakihin, bu konulara aşina olması ve bu y&ouml;ntemi, yeni konulara uygulama kabiliyetine sahip olması gerekir.&rdquo;[1]\r\n\r\n\r\n	Fıkhı s&uuml;nneti, İmam Humeyni&rsquo;nin (r.a), h&uuml;k&uuml;mlerin araştırılıp incelenmesinde y&ouml;ntemlerin en iyisi olarak tanımladığı bir y&ouml;ntemdir. Zira o ş&ouml;yle buyurmuştur: &ldquo;Ben, geleneksel fıkıh ve i&ccedil;tihadı cevahiriyeye inanıyorum ve buna muhalifet etmeyi caiz bilmiyorum. Bu y&ouml;ntem esasınca yapılan i&ccedil;tihat sahihtir, ama bu, İslam fıkhının dinamik olmadığının g&ouml;stergesi değildir. Zaman ve mek&acirc;n, i&ccedil;tihatta belirleyici iki unsurdur. Ge&ccedil;mişte bir meselenin bir h&uuml;km&uuml; olabilir, ama ayni mesele bir sistemdeki siyasete, topluma ve iktisada h&acirc;kim olan ilişkiler nedeniyle yeni bir h&uuml;k&uuml;m kazanabilir. Ş&ouml;yle ki İktisadi, i&ccedil;timai ve siyasi ilişkilerin dakik tanınmasıyla birlikte, birinci konuyla eski konunun farkının olmadığı gibi g&ouml;z&uuml;kse de yeni bir konudur ve kesinlikle yeni bir h&uuml;km&uuml; gerektirir. Fakih kendi zamanındaki meselelere vakıf olması gerekir.[2] Bu fıkıh, bir takım &ouml;zellikler i&ccedil;erir ve biz bunlara kısa değineceğiz:\r\n\r\n\r\n	1. geleneksel fıkıhda h&uuml;k&uuml;mleri elde etme ekseni d&ouml;rt kaynak (Kur&rsquo;an, S&uuml;nnet, İcma&rsquo; ve Akıl) temeli esasına g&ouml;redir ve fakih, h&uuml;k&uuml;mleri elde etmede (İstinbat) bu d&ouml;rt kaynağın &ouml;tesine ge&ccedil;memeli ve başka şeylerden istifade etmemelidir. Selefi Salih &acirc;limlerinin y&ouml;ntemi ş&ouml;yledir: Kur&rsquo;an, Allah&rsquo;ın kelamı ve suduru kesin olan bir kitaptır ama Kur&rsquo;an&rsquo;ın delaletleri konusu bahsedilmelidir. &Ouml;rneğin &ldquo;Ey iman edenler! (Aklı &ouml;rten) i&ccedil;ki (ve benzeri şeyler), kumar, dikili taşlar ve fal okları ancak, şeytan işi birer rics (pislik)tir&rdquo; ayeti, i&ccedil;kinin haram oluşuna delalet ediyor mu etmiyor mu? &ldquo;Rics&rdquo; pislik ve &ccedil;irkinlik anlamında mıdır? Veya &ldquo;necis&rdquo;in ıstılah-i anlamına da geliyor mu? Bu konular fakihler arasında bahsedilir. Bu b&ouml;l&uuml;mde Allah&rsquo;ın Kelamı&rsquo;nın neye delalet ettiği hakkında bahsedilmelidir.\r\n\r\n\r\n	S&uuml;nnet b&ouml;l&uuml;m&uuml;nde rivayetin hem senet hem de delaleti gibi &ccedil;eşitli y&ouml;nleri bahsedilir. Bu ise, eksenini Şia&rsquo;nın bilinen kaynaklarının oluşturduğu &ldquo;Fıkhı s&uuml;nneti&rdquo;mizin &ouml;nemli &ouml;zelliklerinden birisidir.\r\n\r\n\r\n	2. Fıkhı s&uuml;nneti de i&ccedil;tihat kapısı, Şia y&ouml;ntemiyle fakih ve m&uuml;&ccedil;tehitlere her zaman a&ccedil;ıktır; bazı İslami fırkaların aksine, zira onlar i&ccedil;tihadı &ouml;zel bir gurupla sınırlı olduğuna inanıyorlar. Hz. İmam&rsquo;ın, fıkhı s&uuml;nnetiye tekit etmesinin sebebi budur.[3]\r\n	-----------\r\n\r\n\r\n	[1] Ayetullah Mehdi Hadevi&rsquo;nin, &ldquo;Peyami hevze&rdquo; ile yaptığı musahebesi.\r\n\r\n\r\n	[2] İmam Humeyni, &ldquo;Sahifeyi Nur&rdquo;, c. 21, s. 98. Paygahi Havze Net&rsquo;ten alıntı.\r\n\r\n\r\n	[3] Paygahı Havze Net&rsquo;ten istifade edilmiştir.'),(679,'tr707','<p>\r\n	D&uuml;nya Siyonizm&rsquo;i, 1897 tarihinde yaklaşık y&uuml;z elli yıl &ouml;nce &ccedil;eşitli &uuml;lkelerin Yahudilerden iki y&uuml;z kırk ileri gelen Yahudi aracılığıyla İsvi&ccedil;re&rsquo;de kurulan bir teşkilatın adıdır.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Tarihi kaynaklarda belirtildiğine g&ouml;re &ldquo;D&uuml;nya Siyonizm&rdquo;inin kuruyucusu Theoder Hortzel adında bir şahıstır. D&uuml;nya Siyonizm&rsquo;i 1897 tarihinde İsvi&ccedil;re&rsquo;de d&uuml;zenlenen ilk toplantıda teşkilatlandırıldı. Ama daha doğru olan bir g&ouml;r&uuml;ş ise ş&ouml;yledir: Theodor Herzl&rsquo;den yaklaşık otuz kırk sene &ouml;nce Benesker isminde Rusyalı bir Yahudi &ldquo;<strong><em>Siyonizm&rsquo;i Sevenler Cemiyeti</em></strong>&rdquo;ni kurdu. Benesker bu cemiyette, Yahudilerin d&uuml;nyada hor ve hakir olduklarını, yabancı ve zelil, s&uuml;rg&uuml;n halinde ve baskı altında yaşadıklarını ortaya atarak, Yahudileri teşkilatlandırmalıyız anlayışını ortaya koydu. Bu bağlamda ortaya atılan ilk &ouml;neriye g&ouml;re bunlar, Rusya camiasıyla birleşip tek bir camia oluşturmak ve t&uuml;m Yahudileri davet edip oraya yerleşmelerini sağlamaktı. Elbette başka bir g&ouml;r&uuml;şe g&ouml;re Benesker, bu cemiyetin adını &ldquo;Siyonist&rdquo; koymuştur. Sion ise Kud&uuml;s&rsquo;e ve beyt&uuml;l &ndash;mukaddes&rsquo;e işrafı (ihatası) olan bir dağın adıdır. Muhtemelen Benesker, Yahudileri Rus toplumuyla birleştirip sonra onları Rusya&rsquo;dan Filistin&rsquo;e g&ouml;t&uuml;rmeyi planlamıştı. Her hal&uuml;karda tarihi verilerde sık&ccedil;a bahsedilen g&ouml;r&uuml;şe g&ouml;re Benesker, Yahudileri bir milliyet &ccedil;atısı altında toplayıp onları dağınıklıktan kurtararak tek bir b&ouml;lgede birleştirmek inancını taşıyordu. Fakat o &ouml;ld&uuml; ve onun &ouml;mr&uuml; bu doktrini ger&ccedil;ekleştirmeye k&acirc;fi gelmedi.</p>\r\n','<p>\r\n	D&uuml;nya Siyonizm&rsquo;i, 1897 tarihinde yaklaşık y&uuml;z elli yıl &ouml;nce &ccedil;eşitli &uuml;lkelerin Yahudilerden iki y&uuml;z kırk ileri gelen Yahudi aracılığıyla İsvi&ccedil;re&rsquo;de kurulan bir teşkilatın adıdır.</p>\r\n\r\n<p>\r\n	D&uuml;nya Siyonizm&rsquo;inin Şekillenmesi</p>\r\n\r\n<p>\r\n	Tarihi kaynaklarda belirtildiğine g&ouml;re &ldquo;D&uuml;nya Siyonizm&rdquo;inin kuruyucusu Theoder Hertzel adında bir şahıstır. D&uuml;nya Siyonizm&rsquo;i 1897 tarihinde İsvi&ccedil;re&rsquo;de d&uuml;zenlenen ilk toplantıda teşkilatlandırıldılar. Ama daha doğru bir g&ouml;r&uuml;ş is ş&ouml;yledir: Theodor Hertzel&rsquo;den yaklaşık otuz kırk sene &ouml;nce Benesker isminde Rusyalı bir Yahudi &ldquo;Siyonizm&rsquo;i Sevenler Cemiyeti&rdquo;ni kurdu. Benesker bu cemiyette, Yahudilerin d&uuml;nyada hor ve hakir olduklarını, yabancı ve zelil, s&uuml;rg&uuml;n halinde ve baskı altında yaşadıklarını ortaya atarak, Yahudileri teşkilatlandırmalıyız anlayışını ortaya koydu. Bu bağlamda ortaya atılan ilk &ouml;neriye g&ouml;re bunlar, Rusya camiasıyla birleşip tek bir camia oluşturmak, sonra t&uuml;m Yahudileri davet edip oraya yerleşmelerini sağlamaktır. Elbette başka bir g&ouml;r&uuml;şe g&ouml;re Benesker, bu cemiyetin adını Siyonist koymuştur. Sion ise Kud&uuml;s&rsquo;e ve beyt&uuml;l &ndash;mukaddes&rsquo;e işrafı (ihatası) olan bir dağın adıdır. Muhtemelen Benesker, Yahudileri Rus toplumuyla birleştirip sonra onları Rusya&rsquo;dan Filistin&rsquo;e g&ouml;t&uuml;rmeyi planlamıştı. Her hal&uuml;karda tarihi verilerde sık&ccedil;a bahsedilen g&ouml;r&uuml;şe g&ouml;re Benesker, Yahudileri bir milliyet &ccedil;atısı altında toplayıp onları dağınıklıktan kurtararak tek bir b&ouml;lgeye yerleştirme inancını taşıyordu. Fakat o &ouml;ld&uuml; ve onun &ouml;mr&uuml; bu doktrini ger&ccedil;ekleştirmeye k&acirc;fi gelmedi. &nbsp;</p>\r\n\r\n<p>\r\n	Daha sonra Theodor Hortzel, Benesker&rsquo;in d&uuml;ş&uuml;ncelerine değinmeksizin ve onun takip&ccedil;isi ve taraftarı olduğunu belirtmeksizin yaklaşık 1890 lı yıllarında &ldquo;Yahudi Kitabı&rdquo; isminde bir kitap yazdı. 1897 tarihinde yaklaşık y&uuml;z yirmi yıl &ouml;nce İsvi&ccedil;re&rsquo;de bir kongre d&uuml;zenliyor. Bu kongreye D&uuml;nyanın &ccedil;eşitli yerlerinden Yahudilerin &ouml;nde gelenlerinden iki y&uuml;z kırk kişi katılıyor. Ama bunların b&uuml;y&uuml;k &ccedil;oğunluğu Almanya, Rusya, &Ccedil;ekoslovakya ve Polunya&rsquo;dan idiler. Kongrede yapılan bir haftalık konuşmalar ve g&ouml;r&uuml;ş alış verişler neticesinde &uuml;&ccedil; tane sorumluluk ve y&uuml;k&uuml;ml&uuml;l&uuml;k taşıyacak &ldquo;D&uuml;nya Siyonizm Teşkilatı&rdquo; adı altında bir teşkilatın kurulmasına karar verildi. Bu teşkilata y&uuml;kletilmiş &uuml;&ccedil; sorumluluk ve y&uuml;k&uuml;ml&uuml;l&uuml;k şunlardır:</p>\r\n\r\n<p>\r\n	1. Yahudilere milliyet kimliğini kazandırmak: Teşkilat &uuml;yelerinin g&ouml;r&uuml;ş&uuml;ne g&ouml;re, Yahudi isminde bir millet yoktur, Yahudiler, d&uuml;nya milletleri i&ccedil;inde dağınıktır ve milli bir h&uuml;viyet ve kimlikleri yoktur;</p>\r\n\r\n<p>\r\n	2. Yahudiler i&ccedil;in bir vatanın bulunması;</p>\r\n\r\n<p>\r\n	3.Ve Onlar i&ccedil;in bir Devletin oluşturulması.</p>\r\n\r\n<p>\r\n	1897 den 1948 yılına kadar (bu doğrultuda yapılan &ccedil;alışmalar neticesinde) İsrail devleti resmi olarak varlığını ilan etti ve daha sonra yaklaşık senede bir kongre olmak &uuml;zere &ndash; bazen bu kongreler bir takım sebeplere binaen gecikmeli de olsa &ndash; şimdiye kadar otuz kongre (bu teşkilat tarafından) d&uuml;zenlenmiştir. Bu kongrede alınan ilk karar, &ldquo;D&uuml;nya Siyonizm Teaşkilatı&rdquo;&rsquo;nın kurulmasıydı. Daha sonraki kongrelerde, &ldquo;Milli Yahudiler Yardımlaşma Sandığı&rdquo; kurulması hususunda ortak karar alındı. B&ouml;ylelikle teşkilatın mali kaynakları belirlenecek ve ileriki faaliyetlerin tamamının mali desteğini bu sandık oluşturacaktı. &Uuml;&ccedil;&uuml;nc&uuml; ve d&ouml;rd&uuml;nc&uuml; kongrenin temel konusu &ldquo;Vatan nerede olacak?&rdquo; sorusuydu. Bundan &ouml;ce teşkilat &uuml;yelerinin her biri, Yahudilerin hangi konum ve imk&acirc;nlar i&ccedil;inde oluğunun belirlenmesi i&ccedil;in, d&uuml;nyadaki Yahudilerin tanınması ve her biri i&ccedil;in bir dosya oluşturulması hedefi g&uuml;d&uuml;ld&uuml;.</p>\r\n\r\n<p>\r\n	Belirlenen bu işleri yaklaşık &uuml;&ccedil; d&ouml;rt senede tamamladılar ve Yahudilerin sayımı ve tanınmasını ger&ccedil;ekleştirerek, &uuml;&ccedil;&uuml;nc&uuml; ve d&ouml;rd&uuml;nc&uuml; kongrelerde yaklaşık bir &ccedil;eşit Yahudi milliyeti belirlediler. Bu kongrelerde &ldquo;Vatan neresidir?&rdquo; sorusu &uuml;zerinde duruldu ve d&ouml;rd&uuml;nc&uuml; kongrede de iki değişik g&ouml;r&uuml;ş ortaya atıldı. G&ouml;r&uuml;şlerden birisi, vatanın Uganda, ikincisi ise Filistin olması doğrultusundaydı. Tarihteki nakillere g&ouml;re o zaman İngilizlilerin se&ccedil;ilecek vatanın neresi noktasındaki g&ouml;r&uuml;ş&uuml; Uganda&rsquo;ya y&ouml;nelikti, ama Rusya, Amerika, Polonyalı Yahudilerin &ccedil;oğunluktaki g&ouml;r&uuml;ş&uuml; Filistin&rsquo;e y&ouml;nelikti. G&uuml;ney Afrika ve Arjantin gibi yerlerde s&ouml;z konusuydu ama Uganda ve Filistin&rsquo;i &ouml;n g&ouml;ren g&ouml;r&uuml;ş etrafında yoğunlaşıldı. Sonunda bu iki &uuml;lkede ne kadar Yahudi yaşadığını, hangi şartlar altında olduklarını ve Yahudi toplumunun yerleştirilmesi i&ccedil;in ne kadar elverişli olduğunun araştırılması i&ccedil;in bir heyet teşkil edilmesine karar verildi.</p>\r\n\r\n<p>\r\n	Araştırma ve raporların hazırlanmasından sonra bir sonraki kongrede, s&ouml;z konusu vatanın Filistin olmasına karar verildi ve maalesef yirminci y&uuml;z yılın başlarında d&uuml;zenlenen altıncı kongrede bu karar kesinleştirildi. Daha sonraki kongreler ve toplantılarda kendi &ccedil;alışmalarını Filistin&rsquo;e Yahudi cemiyetinin yerleştirilmesi ve d&uuml;nyadaki Yahudilerle irtibatlı konularla ilgilenme bağlamında g&ouml;rev taksimatını yapıp bu &ccedil;er&ccedil;evede faaliyet yapmalarını s&uuml;rd&uuml;rmekti. Bu bağlamda oluşturulan guruplardan birisi, İşgal edilmiş Filistin&rsquo;e gidecek ve orada faaliyet g&ouml;stererek Yahudiler i&ccedil;in gerekli alt yapı ve g&uuml;venceyi sağlayacaktı. Guruplardan bir diğeri de Filistin dışındaki Yahudilerle ilgili konular &uuml;zerinde &ccedil;alışacaktı.</p>\r\n\r\n<p>\r\n	Sekizinci ve dokuzuncu D&uuml;nya Siyonizm kongrelerinin konusu &ldquo;Acaba biz, slogan ve fikirlerimizi bağımsız olarak mı y&uuml;r&uuml;tmeliyiz? Veya b&uuml;y&uuml;k g&uuml;&ccedil;lerle mi? Sorusu etrafındaydı. Bu konuda ihtilaf vardı; bazıları &ldquo;Bizim b&uuml;y&uuml;k g&uuml;&ccedil;lerle (Britanya başta olmak &uuml;zere Amerika ve Almanya o zamanın b&uuml;y&uuml;k g&uuml;&ccedil;leri sayılıyordu) işimiz olmamalı ve bunlardan bağımsız olarak işlerimizi y&uuml;r&uuml;tmeliyiz&rdquo; diyordu. Kongrede sunulan etkin ve baskın diğer bir g&ouml;r&uuml;ş&uuml; benimseyenler ise &ldquo;Biz tek başımıza bir millet, bir vatan ve bir devlet oluşturamayız ve bu iş, b&uuml;y&uuml;k g&uuml;&ccedil;lerin yardımları olmaksızın m&uuml;mk&uuml;n olamaz&rdquo; diyorlardı. Sonu&ccedil;ta İngiltere&rsquo;nin n&uuml;fuzunda teşkilata katılan ve Britanya ile ilişki i&ccedil;inde olan azınlık, Britanya&rsquo;nın işbirliği olmaksızın bu işlerin yapılamayacağını pekiştirdi. Sekizinci kongrede ya da yirminci y&uuml;z yılın ilk onlu yıllarının yarılarında yani yaklaşık olarak 1905 de Britanya ve diğer b&uuml;y&uuml;k &uuml;lkelerin yardımlarıyla bu fikirlerin takip edilmesi kararlaştırıldı.</p>\r\n\r\n<p>\r\n	Sonraki kongrede konu, 1948 de İsrail devletinin kurulmasından sonra acaba bu teşkilatın g&ouml;revi bitmiş mi oldu, teşkilat &ccedil;alışmalarına devam mı edecek yoksa durdurulacak mıdır? Soruları etrafında idi. Sonu&ccedil;ta Amerika&rsquo;da olan &ldquo;D&uuml;nya Siyonizm Teşkilatı&rdquo; ve &ldquo;Uluslar Arası Yahudi Ajansı&rdquo;nın İsrail devletinin annesi ve destek&ccedil;isi unvanında Amerika&rsquo;da baki kalması ve kendi faaliyetlerine devam etmesi ve Siyonist rejimin de Filistin&rsquo;de kendiişlerini y&uuml;r&uuml;tmesi kararlaştırıldı. Ger&ccedil;ekte b&ouml;yle bir karar &uuml;zerinde birleşilmesi, belki de yirminci y&uuml;z yılın kırklı yıllarında yani, 1940 tarihinden sonra ger&ccedil;ekleşmiş olabilir. Ellinci yıla tekab&uuml;l eden bir sonraki oturum ve kongrede &ldquo;D&uuml;nya Siyonizm Teşkilatı&rdquo; Uluslar Arası bağlamda &ccedil;alışma ve İsrail devleti de b&ouml;lgesel bağlamda &ccedil;alışma g&ouml;revini &uuml;stlenme kararı alınıyor. Aslında ş&ouml;yle bir iş taksimatı yapılıyor: Siyonizm rejimi b&ouml;lgede kendi menfaat ve g&ouml;r&uuml;şlerini takip etmek i&ccedil;in pratik bir g&uuml;&ccedil; gibi, adata bir ordu tarafından bu bağlamda b&ouml;lgeye sevk edilmiş bir taburdur. Bu ordunun asıl merkezi Amerika&rsquo;da olan &ldquo;Uluslar Arası Yahudi Ajansı&rdquo; ve &ldquo;D&uuml;nya Siyonizm Teşkilatı&rdquo;dır.</p>\r\n\r\n<p>\r\n	Genel itibariyle ş&ouml;yle bir sonuca varıyoruz: (Hali hazırda var olan) &ldquo;İsrail devletinin&rdquo; kendisi ve Siyonistlerin şuan d&uuml;nyada yaptıkları diğer faaliyetlerin t&uuml;m&uuml;, yaklaşık y&uuml;z yirmi yıl &ouml;nce faaliyetine başlayan ve şuan Amerika&rsquo;da bulunan &ldquo;D&uuml;nya Siyonist Teşkilatının&rdquo; &uuml;r&uuml;n&uuml;d&uuml;r.</p>\r\n\r\n<p>\r\n	İsrail, b&ouml;lgedeki Yahudilerin menfaatini koruma g&ouml;revinin yanı sıra Amerika&rsquo;nın menfaatlerini de korumakla g&ouml;revlidir. Ger&ccedil;ekte İsrail Devleti hem Amerika ve diğer g&uuml;&ccedil;lerin menfaatlerini Orta Doğu, İslam d&uuml;nyası ve Fars K&ouml;rfezi b&ouml;lgelerinde temin etmeli hem Yahudilerin d&uuml;ş&uuml;ncelerini ve ideallerini ger&ccedil;ekleştirme doğrultusunda &ccedil;alışmalar yapmalıdır. Amerika&rsquo;da bulunan &ldquo;D&uuml;nya Siyonizm Teşkilatı&rdquo; d&uuml;nya &ccedil;apında (global) bir rol oynamaktadır. Yani t&uuml;m d&uuml;nyada Yahudi menfaatlerini ve ideallerini takip etmektedir. Eğer g&uuml;n&uuml;m&uuml;zde Amerika&rsquo;da n&uuml;fuzu varsa ve ger&ccedil;ekte kendi fikirlerini Amerika siyasetleri vesilesiyle takip ediyorsa, bunların tamamı s&ouml;z konusu edilen g&ouml;rev paylaşımı esasıncadır.</p>\r\n\r\n<p>\r\n	&ldquo;Uluslar Arası Yahudi Ajansının&rdquo; ya &ldquo;D&uuml;nya Siyonizm Teşkilatı&rsquo;nın&rdquo; asıl şubeleri Almanya, İngiltere, Rusya, Polonya ve &Ccedil;ekoslovakya gibi &uuml;lkelerdir. Başka &uuml;lkelerde ise mevsimlik kurumları var olmaktadır. Diğer &uuml;lkelerdeki bu kuruluşları ikinci dereceli kuruluşlardır. Fransa, Romanya, Avusturya, G&uuml;ney Afrika, Bulgaristan ve Hollanda gibi &uuml;lkelerde ise feri ofisleri olup bunların her birinin belirlenmiş g&ouml;revleri vardır.[1]<br />\r\n	-----------------<br />\r\n	[1] Bkz: 1. Dergahı merkezi mutalaat ve pejuheşhayi hewze&rsquo;yi ilmiye; 2. &ldquo;&Ccedil;istiyi sihyonizm&rdquo;.</p>\r\n','D&uuml;nya Siyonizm&rsquo;i, 1897 tarihinde yaklaşık y&uuml;z elli yıl &ouml;nce &ccedil;eşitli &uuml;lkelerin Yahudilerden iki y&uuml;z kırk ileri gelen Yahudi aracılığıyla İsvi&ccedil;re&rsquo;de kurulan bir teşkilatın adıdır.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Tarihi kaynaklarda belirtildiğine g&ouml;re &ldquo;D&uuml;nya Siyonizm&rdquo;inin kuruyucusu Theoder Hortzel adında bir şahıstır. D&uuml;nya Siyonizm&rsquo;i 1897 tarihinde İsvi&ccedil;re&rsquo;de d&uuml;zenlenen ilk toplantıda teşkilatlandırıldı. Ama daha doğru olan bir g&ouml;r&uuml;ş ise ş&ouml;yledir: Theodor Herzl&rsquo;den yaklaşık otuz kırk sene &ouml;nce Benesker isminde Rusyalı bir Yahudi &ldquo;Siyonizm&rsquo;i Sevenler Cemiyeti&rdquo;ni kurdu. Benesker bu cemiyette, Yahudilerin d&uuml;nyada hor ve hakir olduklarını, yabancı ve zelil, s&uuml;rg&uuml;n halinde ve baskı altında yaşadıklarını ortaya atarak, Yahudileri teşkilatlandırmalıyız anlayışını ortaya koydu. Bu bağlamda ortaya atılan ilk &ouml;neriye g&ouml;re bunlar, Rusya camiasıyla birleşip tek bir camia oluşturmak ve t&uuml;m Yahudileri davet edip oraya yerleşmelerini sağlamaktı. Elbette başka bir g&ouml;r&uuml;şe g&ouml;re Benesker, bu cemiyetin adını &ldquo;Siyonist&rdquo; koymuştur. Sion ise Kud&uuml;s&rsquo;e ve beyt&uuml;l &ndash;mukaddes&rsquo;e işrafı (ihatası) olan bir dağın adıdır. Muhtemelen Benesker, Yahudileri Rus toplumuyla birleştirip sonra onları Rusya&rsquo;dan Filistin&rsquo;e g&ouml;t&uuml;rmeyi planlamıştı. Her hal&uuml;karda tarihi verilerde sık&ccedil;a bahsedilen g&ouml;r&uuml;şe g&ouml;re Benesker, Yahudileri bir milliyet &ccedil;atısı altında toplayıp onları dağınıklıktan kurtararak tek bir b&ouml;lgede birleştirmek inancını taşıyordu. Fakat o &ouml;ld&uuml; ve onun &ouml;mr&uuml; bu doktrini ger&ccedil;ekleştirmeye k&acirc;fi gelmedi.','D&uuml;nya Siyonizm&rsquo;i, 1897 tarihinde yaklaşık y&uuml;z elli yıl &ouml;nce &ccedil;eşitli &uuml;lkelerin Yahudilerden iki y&uuml;z kırk ileri gelen Yahudi aracılığıyla İsvi&ccedil;re&rsquo;de kurulan bir teşkilatın adıdır.\r\n\r\n\r\n	D&uuml;nya Siyonizm&rsquo;inin Şekillenmesi\r\n\r\n\r\n	Tarihi kaynaklarda belirtildiğine g&ouml;re &ldquo;D&uuml;nya Siyonizm&rdquo;inin kuruyucusu Theoder Hertzel adında bir şahıstır. D&uuml;nya Siyonizm&rsquo;i 1897 tarihinde İsvi&ccedil;re&rsquo;de d&uuml;zenlenen ilk toplantıda teşkilatlandırıldılar. Ama daha doğru bir g&ouml;r&uuml;ş is ş&ouml;yledir: Theodor Hertzel&rsquo;den yaklaşık otuz kırk sene &ouml;nce Benesker isminde Rusyalı bir Yahudi &ldquo;Siyonizm&rsquo;i Sevenler Cemiyeti&rdquo;ni kurdu. Benesker bu cemiyette, Yahudilerin d&uuml;nyada hor ve hakir olduklarını, yabancı ve zelil, s&uuml;rg&uuml;n halinde ve baskı altında yaşadıklarını ortaya atarak, Yahudileri teşkilatlandırmalıyız anlayışını ortaya koydu. Bu bağlamda ortaya atılan ilk &ouml;neriye g&ouml;re bunlar, Rusya camiasıyla birleşip tek bir camia oluşturmak, sonra t&uuml;m Yahudileri davet edip oraya yerleşmelerini sağlamaktır. Elbette başka bir g&ouml;r&uuml;şe g&ouml;re Benesker, bu cemiyetin adını Siyonist koymuştur. Sion ise Kud&uuml;s&rsquo;e ve beyt&uuml;l &ndash;mukaddes&rsquo;e işrafı (ihatası) olan bir dağın adıdır. Muhtemelen Benesker, Yahudileri Rus toplumuyla birleştirip sonra onları Rusya&rsquo;dan Filistin&rsquo;e g&ouml;t&uuml;rmeyi planlamıştı. Her hal&uuml;karda tarihi verilerde sık&ccedil;a bahsedilen g&ouml;r&uuml;şe g&ouml;re Benesker, Yahudileri bir milliyet &ccedil;atısı altında toplayıp onları dağınıklıktan kurtararak tek bir b&ouml;lgeye yerleştirme inancını taşıyordu. Fakat o &ouml;ld&uuml; ve onun &ouml;mr&uuml; bu doktrini ger&ccedil;ekleştirmeye k&acirc;fi gelmedi. &nbsp;\r\n\r\n\r\n	Daha sonra Theodor Hortzel, Benesker&rsquo;in d&uuml;ş&uuml;ncelerine değinmeksizin ve onun takip&ccedil;isi ve taraftarı olduğunu belirtmeksizin yaklaşık 1890 lı yıllarında &ldquo;Yahudi Kitabı&rdquo; isminde bir kitap yazdı. 1897 tarihinde yaklaşık y&uuml;z yirmi yıl &ouml;nce İsvi&ccedil;re&rsquo;de bir kongre d&uuml;zenliyor. Bu kongreye D&uuml;nyanın &ccedil;eşitli yerlerinden Yahudilerin &ouml;nde gelenlerinden iki y&uuml;z kırk kişi katılıyor. Ama bunların b&uuml;y&uuml;k &ccedil;oğunluğu Almanya, Rusya, &Ccedil;ekoslovakya ve Polunya&rsquo;dan idiler. Kongrede yapılan bir haftalık konuşmalar ve g&ouml;r&uuml;ş alış verişler neticesinde &uuml;&ccedil; tane sorumluluk ve y&uuml;k&uuml;ml&uuml;l&uuml;k taşıyacak &ldquo;D&uuml;nya Siyonizm Teşkilatı&rdquo; adı altında bir teşkilatın kurulmasına karar verildi. Bu teşkilata y&uuml;kletilmiş &uuml;&ccedil; sorumluluk ve y&uuml;k&uuml;ml&uuml;l&uuml;k şunlardır:\r\n\r\n\r\n	1. Yahudilere milliyet kimliğini kazandırmak: Teşkilat &uuml;yelerinin g&ouml;r&uuml;ş&uuml;ne g&ouml;re, Yahudi isminde bir millet yoktur, Yahudiler, d&uuml;nya milletleri i&ccedil;inde dağınıktır ve milli bir h&uuml;viyet ve kimlikleri yoktur;\r\n\r\n\r\n	2. Yahudiler i&ccedil;in bir vatanın bulunması;\r\n\r\n\r\n	3.Ve Onlar i&ccedil;in bir Devletin oluşturulması.\r\n\r\n\r\n	1897 den 1948 yılına kadar (bu doğrultuda yapılan &ccedil;alışmalar neticesinde) İsrail devleti resmi olarak varlığını ilan etti ve daha sonra yaklaşık senede bir kongre olmak &uuml;zere &ndash; bazen bu kongreler bir takım sebeplere binaen gecikmeli de olsa &ndash; şimdiye kadar otuz kongre (bu teşkilat tarafından) d&uuml;zenlenmiştir. Bu kongrede alınan ilk karar, &ldquo;D&uuml;nya Siyonizm Teaşkilatı&rdquo;&rsquo;nın kurulmasıydı. Daha sonraki kongrelerde, &ldquo;Milli Yahudiler Yardımlaşma Sandığı&rdquo; kurulması hususunda ortak karar alındı. B&ouml;ylelikle teşkilatın mali kaynakları belirlenecek ve ileriki faaliyetlerin tamamının mali desteğini bu sandık oluşturacaktı. &Uuml;&ccedil;&uuml;nc&uuml; ve d&ouml;rd&uuml;nc&uuml; kongrenin temel konusu &ldquo;Vatan nerede olacak?&rdquo; sorusuydu. Bundan &ouml;ce teşkilat &uuml;yelerinin her biri, Yahudilerin hangi konum ve imk&acirc;nlar i&ccedil;inde oluğunun belirlenmesi i&ccedil;in, d&uuml;nyadaki Yahudilerin tanınması ve her biri i&ccedil;in bir dosya oluşturulması hedefi g&uuml;d&uuml;ld&uuml;.\r\n\r\n\r\n	Belirlenen bu işleri yaklaşık &uuml;&ccedil; d&ouml;rt senede tamamladılar ve Yahudilerin sayımı ve tanınmasını ger&ccedil;ekleştirerek, &uuml;&ccedil;&uuml;nc&uuml; ve d&ouml;rd&uuml;nc&uuml; kongrelerde yaklaşık bir &ccedil;eşit Yahudi milliyeti belirlediler. Bu kongrelerde &ldquo;Vatan neresidir?&rdquo; sorusu &uuml;zerinde duruldu ve d&ouml;rd&uuml;nc&uuml; kongrede de iki değişik g&ouml;r&uuml;ş ortaya atıldı. G&ouml;r&uuml;şlerden birisi, vatanın Uganda, ikincisi ise Filistin olması doğrultusundaydı. Tarihteki nakillere g&ouml;re o zaman İngilizlilerin se&ccedil;ilecek vatanın neresi noktasındaki g&ouml;r&uuml;ş&uuml; Uganda&rsquo;ya y&ouml;nelikti, ama Rusya, Amerika, Polonyalı Yahudilerin &ccedil;oğunluktaki g&ouml;r&uuml;ş&uuml; Filistin&rsquo;e y&ouml;nelikti. G&uuml;ney Afrika ve Arjantin gibi yerlerde s&ouml;z konusuydu ama Uganda ve Filistin&rsquo;i &ouml;n g&ouml;ren g&ouml;r&uuml;ş etrafında yoğunlaşıldı. Sonunda bu iki &uuml;lkede ne kadar Yahudi yaşadığını, hangi şartlar altında olduklarını ve Yahudi toplumunun yerleştirilmesi i&ccedil;in ne kadar elverişli olduğunun araştırılması i&ccedil;in bir heyet teşkil edilmesine karar verildi.\r\n\r\n\r\n	Araştırma ve raporların hazırlanmasından sonra bir sonraki kongrede, s&ouml;z konusu vatanın Filistin olmasına karar verildi ve maalesef yirminci y&uuml;z yılın başlarında d&uuml;zenlenen altıncı kongrede bu karar kesinleştirildi. Daha sonraki kongreler ve toplantılarda kendi &ccedil;alışmalarını Filistin&rsquo;e Yahudi cemiyetinin yerleştirilmesi ve d&uuml;nyadaki Yahudilerle irtibatlı konularla ilgilenme bağlamında g&ouml;rev taksimatını yapıp bu &ccedil;er&ccedil;evede faaliyet yapmalarını s&uuml;rd&uuml;rmekti. Bu bağlamda oluşturulan guruplardan birisi, İşgal edilmiş Filistin&rsquo;e gidecek ve orada faaliyet g&ouml;stererek Yahudiler i&ccedil;in gerekli alt yapı ve g&uuml;venceyi sağlayacaktı. Guruplardan bir diğeri de Filistin dışındaki Yahudilerle ilgili konular &uuml;zerinde &ccedil;alışacaktı.\r\n\r\n\r\n	Sekizinci ve dokuzuncu D&uuml;nya Siyonizm kongrelerinin konusu &ldquo;Acaba biz, slogan ve fikirlerimizi bağımsız olarak mı y&uuml;r&uuml;tmeliyiz? Veya b&uuml;y&uuml;k g&uuml;&ccedil;lerle mi? Sorusu etrafındaydı. Bu konuda ihtilaf vardı; bazıları &ldquo;Bizim b&uuml;y&uuml;k g&uuml;&ccedil;lerle (Britanya başta olmak &uuml;zere Amerika ve Almanya o zamanın b&uuml;y&uuml;k g&uuml;&ccedil;leri sayılıyordu) işimiz olmamalı ve bunlardan bağımsız olarak işlerimizi y&uuml;r&uuml;tmeliyiz&rdquo; diyordu. Kongrede sunulan etkin ve baskın diğer bir g&ouml;r&uuml;ş&uuml; benimseyenler ise &ldquo;Biz tek başımıza bir millet, bir vatan ve bir devlet oluşturamayız ve bu iş, b&uuml;y&uuml;k g&uuml;&ccedil;lerin yardımları olmaksızın m&uuml;mk&uuml;n olamaz&rdquo; diyorlardı. Sonu&ccedil;ta İngiltere&rsquo;nin n&uuml;fuzunda teşkilata katılan ve Britanya ile ilişki i&ccedil;inde olan azınlık, Britanya&rsquo;nın işbirliği olmaksızın bu işlerin yapılamayacağını pekiştirdi. Sekizinci kongrede ya da yirminci y&uuml;z yılın ilk onlu yıllarının yarılarında yani yaklaşık olarak 1905 de Britanya ve diğer b&uuml;y&uuml;k &uuml;lkelerin yardımlarıyla bu fikirlerin takip edilmesi kararlaştırıldı.\r\n\r\n\r\n	Sonraki kongrede konu, 1948 de İsrail devletinin kurulmasından sonra acaba bu teşkilatın g&ouml;revi bitmiş mi oldu, teşkilat &ccedil;alışmalarına devam mı edecek yoksa durdurulacak mıdır? Soruları etrafında idi. Sonu&ccedil;ta Amerika&rsquo;da olan &ldquo;D&uuml;nya Siyonizm Teşkilatı&rdquo; ve &ldquo;Uluslar Arası Yahudi Ajansı&rdquo;nın İsrail devletinin annesi ve destek&ccedil;isi unvanında Amerika&rsquo;da baki kalması ve kendi faaliyetlerine devam etmesi ve Siyonist rejimin de Filistin&rsquo;de kendiişlerini y&uuml;r&uuml;tmesi kararlaştırıldı. Ger&ccedil;ekte b&ouml;yle bir karar &uuml;zerinde birleşilmesi, belki de yirminci y&uuml;z yılın kırklı yıllarında yani, 1940 tarihinden sonra ger&ccedil;ekleşmiş olabilir. Ellinci yıla tekab&uuml;l eden bir sonraki oturum ve kongrede &ldquo;D&uuml;nya Siyonizm Teşkilatı&rdquo; Uluslar Arası bağlamda &ccedil;alışma ve İsrail devleti de b&ouml;lgesel bağlamda &ccedil;alışma g&ouml;revini &uuml;stlenme kararı alınıyor. Aslında ş&ouml;yle bir iş taksimatı yapılıyor: Siyonizm rejimi b&ouml;lgede kendi menfaat ve g&ouml;r&uuml;şlerini takip etmek i&ccedil;in pratik bir g&uuml;&ccedil; gibi, adata bir ordu tarafından bu bağlamda b&ouml;lgeye sevk edilmiş bir taburdur. Bu ordunun asıl merkezi Amerika&rsquo;da olan &ldquo;Uluslar Arası Yahudi Ajansı&rdquo; ve &ldquo;D&uuml;nya Siyonizm Teşkilatı&rdquo;dır.\r\n\r\n\r\n	Genel itibariyle ş&ouml;yle bir sonuca varıyoruz: (Hali hazırda var olan) &ldquo;İsrail devletinin&rdquo; kendisi ve Siyonistlerin şuan d&uuml;nyada yaptıkları diğer faaliyetlerin t&uuml;m&uuml;, yaklaşık y&uuml;z yirmi yıl &ouml;nce faaliyetine başlayan ve şuan Amerika&rsquo;da bulunan &ldquo;D&uuml;nya Siyonist Teşkilatının&rdquo; &uuml;r&uuml;n&uuml;d&uuml;r.\r\n\r\n\r\n	İsrail, b&ouml;lgedeki Yahudilerin menfaatini koruma g&ouml;revinin yanı sıra Amerika&rsquo;nın menfaatlerini de korumakla g&ouml;revlidir. Ger&ccedil;ekte İsrail Devleti hem Amerika ve diğer g&uuml;&ccedil;lerin menfaatlerini Orta Doğu, İslam d&uuml;nyası ve Fars K&ouml;rfezi b&ouml;lgelerinde temin etmeli hem Yahudilerin d&uuml;ş&uuml;ncelerini ve ideallerini ger&ccedil;ekleştirme doğrultusunda &ccedil;alışmalar yapmalıdır. Amerika&rsquo;da bulunan &ldquo;D&uuml;nya Siyonizm Teşkilatı&rdquo; d&uuml;nya &ccedil;apında (global) bir rol oynamaktadır. Yani t&uuml;m d&uuml;nyada Yahudi menfaatlerini ve ideallerini takip etmektedir. Eğer g&uuml;n&uuml;m&uuml;zde Amerika&rsquo;da n&uuml;fuzu varsa ve ger&ccedil;ekte kendi fikirlerini Amerika siyasetleri vesilesiyle takip ediyorsa, bunların tamamı s&ouml;z konusu edilen g&ouml;rev paylaşımı esasıncadır.\r\n\r\n\r\n	&ldquo;Uluslar Arası Yahudi Ajansının&rdquo; ya &ldquo;D&uuml;nya Siyonizm Teşkilatı&rsquo;nın&rdquo; asıl şubeleri Almanya, İngiltere, Rusya, Polonya ve &Ccedil;ekoslovakya gibi &uuml;lkelerdir. Başka &uuml;lkelerde ise mevsimlik kurumları var olmaktadır. Diğer &uuml;lkelerdeki bu kuruluşları ikinci dereceli kuruluşlardır. Fransa, Romanya, Avusturya, G&uuml;ney Afrika, Bulgaristan ve Hollanda gibi &uuml;lkelerde ise feri ofisleri olup bunların her birinin belirlenmiş g&ouml;revleri vardır.[1]\r\n	-----------------\r\n	[1] Bkz: 1. Dergahı merkezi mutalaat ve pejuheşhayi hewze&rsquo;yi ilmiye; 2. &ldquo;&Ccedil;istiyi sihyonizm&rdquo;.'),(680,'tr706','<p style=\"; tab-stops: 14.2pt\">\r\n	<span><span>&nbsp;</span><span>M&uuml;nafıklar, kalben Allah&rsquo;ı ve ahireti kabul etmeyen, ama g&ouml;r&uuml;n&uuml;şte kendilerini M&uuml;sl&uuml;manların yanında imanlıymış gibi g&ouml;steren bir guruptur. Kur&rsquo;an&rsquo;ı Kerim&rsquo;deki m&uuml;nafıkların sıfatlarını dikkate alarak, onlar namaz ve zek&acirc;tı kabul etmezler ve eğer namaz kılıp iyi işler yapsalar da, temiz niyetle ve ihl&acirc;sla yapmaz aksine, riya ve dindar g&ouml;r&uuml;nmek i&ccedil;in yaparlar.</span></span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p style=\"; tab-stops: 14.2pt\">\r\n	<span>M&uuml;nafıklar, kendi mallarını toplumsal işlerde harcama yapmaktan ka&ccedil;ınmalarının yanında, başkalarını da bundan sakındırırlar. Nitekim Peygamber Ekrem (s.a.a) ş&ouml;yle buyurmuşlardır: M&uuml;nafıkların &uuml;&ccedil; alameti vardır: Konuştukları zaman yalan s&ouml;ylerler, verdikleri s&ouml;ze amel etmezler ve kendilerine g&uuml;venildiği zaman hıyanet ederler.</span></p>\r\n','<p>\r\n	Nifak; iki y&uuml;zl&uuml;l&uuml;k, batın ile zahir&rsquo;ın muhalefet i&ccedil;inde olmasıdır. M&uuml;nafık; k&uuml;fr&uuml;n&uuml; gizleyen ve k&uuml;fr&uuml;n hilafını aşik&acirc;r eden kimsedir.[1] M&uuml;nafıklar, kalben Allah&rsquo;ı ve ahireti kabul etmeyen, ama g&ouml;r&uuml;n&uuml;rde M&uuml;sl&uuml;manların yanında kendilerini iman etmiş gibi g&ouml;steren guruptur.[2]</p>\r\n\r\n<p>\r\n	İslam &ouml;zel bir zaman diliminde, ne ihl&acirc;sı olan ve ne iman etme cesaretine sahip olan ve ne de bunlara muhalefet etme c&uuml;retini g&ouml;steren bir gurupla y&uuml;z y&uuml;ze gelmiştir. Kur&rsquo;an, bu gurubu &ldquo;M&uuml;nafıklar&rdquo; olarak anar. Bu gurup, hakiki M&uuml;sl&uuml;manların safına n&uuml;fuz etmişti ve M&uuml;sl&uuml;manlar i&ccedil;in b&uuml;y&uuml;k bir tehlike sayılıyordu. G&ouml;r&uuml;n&uuml;şte M&uuml;sl&uuml;man olmalarından dolayı onların tanınması genellikle zordu, ama Kur&rsquo;an onların ince ve canlı alametlerini a&ccedil;ıklayarak batini &ccedil;izgilerini belirlemiştir.[3] Peygamber (s.a.a)&rsquo;in Medine&rsquo;ye hicretinden sonra kurulan bu gurubun başkanı &ldquo;Abdullah b. Ubey&rdquo;dir.[4]</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	M&uuml;nafıkların vasıfları:</p>\r\n\r\n<p>\r\n	Kur&rsquo;an&rsquo;ı Kerim ve rivayetlerde m&uuml;nafıklar i&ccedil;in &ouml;zel vasıflar a&ccedil;ıklanmıştır ve bu vasıfların en &ouml;nemlileri şunlardır:</p>\r\n\r\n<p>\r\n	1. Kalben Allah&rsquo;ı ve ahireti kabul etmezler ama taharet, evlilik, miras vb. gibi İslami h&uuml;k&uuml;mlerin kendi lehlerine tamamlanması i&ccedil;in g&ouml;r&uuml;n&uuml;rde kendilerini M&uuml;sl&uuml;manların yanında iman etmiş gibi g&ouml;sterirler: &ldquo;İnsanlardan, inanmadıkları halde, &ldquo;Allah&rsquo;a ve ahiret g&uuml;n&uuml;ne inandık&rdquo; diyenler vardır.&rdquo;[5]</p>\r\n\r\n<p>\r\n	2. Islah edici olduklarını iddia ederler, h&acirc;lbuki hakiki m&uuml;fsit kendileridirler: &ldquo; Bunlara, &ldquo;Yery&uuml;z&uuml;nde fesat &ccedil;ıkarmayın&rdquo; denildiğinde, &ldquo;Biz ancak ısalah edicileriz!&rdquo; derler. İyi bilin ki, onlar bozguncuların ta kendileridir. Fakat farkında değillerdir.&rdquo;[6]</p>\r\n\r\n<p>\r\n	3. &Ccedil;irkin hedeflerine ulaşmak i&ccedil;in hile yolunu kullanarak yaklaşırlar: &ldquo;M&uuml;nafıklar, Allah&rsquo;ı aldatmaya &ccedil;alışırlar. Allah da onların bu &ccedil;abalarını başına ge&ccedil;irir.&rdquo;[7]</p>\r\n\r\n<p>\r\n	4. Onlar Allah tan uzaktırlar ve Allah&rsquo;a yakarmaktan da tat almazlar: &ldquo;Onlar, namaza kalktıkları zaman tembel tembel kalkarlar, insanlara g&ouml;steriş yaparlar ve Allah&rsquo;ı pek az anarlar.&rdquo;[8]</p>\r\n\r\n<p>\r\n	Peygamber Ekrem (s.a.a) ş&ouml;yle buyurur: &ldquo;M&uuml;nafığın &uuml;&ccedil; alameti vardır: Konuştuğu zaman yalan s&ouml;yler, s&ouml;z verdiği zaman s&ouml;z&uuml;ne amel etmez ve kendine g&uuml;venildiği zaman hıyanet eder&rdquo;.[9]</p>\r\n\r\n<p>\r\n	İmam H&uuml;seyin (a.s), m&uuml;nafıkların vasıfları hakkında ş&ouml;yle buyurur: &ldquo;&Ouml;z&uuml;r dileyeceğin her şeyden sakın; zira m&uuml;min k&ouml;t&uuml;l&uuml;k yapmaz ve &ouml;z&uuml;r de dilemez ama m&uuml;nafık, her k&ouml;t&uuml;l&uuml;ğ&uuml; yapar ve &ouml;z&uuml;r diler.[10]</p>\r\n\r\n<p>\r\n	Elbette diğer ahlaki k&ouml;t&uuml;l&uuml;klerde olduğu gibi nifakında mertebeleri vardır ve rivayetlerde nifak olarak zikredilen şeyler, nifakın şiddetli ve zayıf mertebeleridir.</p>\r\n\r\n<p>\r\n	M&uuml;nafıkların İtikat Ve Bakış A&ccedil;ıları:</p>\r\n\r\n<p>\r\n	M&uuml;nafıkların nifakı ve ikiy&uuml;zl&uuml;l&uuml;ğ&uuml;, inan&ccedil; ve s&ouml;ylemleri &uuml;zerinde etki bırakarak kendilerine has g&ouml;r&uuml;ş a&ccedil;ısı oluşturmalarını sağlar. Buna binaen nifakın şekilleri (suretleri) şunlardan ibarettir:</p>\r\n\r\n<p>\r\n	1. İnan&ccedil;ta nifak: Diliyle İslam ve M&uuml;sl&uuml;manlığı savunan ama M&uuml;sl&uuml;man olarak tanınmayan veya iman ediyormuş gibi g&ouml;z&uuml;ken ama m&uuml;min olarak bilinmeyen kimse.</p>\r\n\r\n<p>\r\n	2. S&ouml;ylemde nifak: Konuşan ama konuştuğuna kalben iman etmeyen kimse. Bu a&ccedil;ıklama gereğince yalancı, m&uuml;nafıktır zira s&ouml;ylemiyle kalbi bir değildir. Peygamber Ekrem(s.a.a)&rsquo;den gelen bir rivayette, yalan s&ouml;ylemek nifakın alametlerinden sayılmıştır.[11]</p>\r\n\r\n<p>\r\n	3. Davranışta nifak: Zahiri ameliyle batını &ccedil;elişen kimseler bunun &ouml;rneğidir. Aynı şekilde g&ouml;r&uuml;n&uuml;rde kendisini namaz ehli veya emanet ehli gibi g&ouml;steren ama ger&ccedil;ekte beynamaz ve hain kimse de bunun &ouml;rneğini teşkil eder.[12]</p>\r\n\r\n<p>\r\n	M&uuml;nafıkların itikatları, &ouml;ğretileri ve sıfatları Kur&rsquo;an&rsquo;ı Kerim&rsquo;de tanıtılmıştır ve biz, bunların bazılarına işaret edeceğiz:</p>\r\n\r\n<p>\r\n	a)&nbsp;&nbsp; M&uuml;nafıklar Allah&rsquo;a ve ahiret g&uuml;n&uuml;ne inanmadıkları i&ccedil;in, namaz kılsalar veya iyi ameller işleseler bile ihl&acirc;s ve temiz niyet &uuml;zere değil, riya ve g&ouml;steriş i&ccedil;indir. Yani onların, bu amellerdeki hedef ve hareketlerinin tamamı, şeref ve konum kazanmak uğruna halk i&ccedil;inde dindar g&ouml;z&uuml;kmek doğrultusundadır. Nitekim Kur&rsquo;an&rsquo;ı Kerim bu hususta ş&ouml;yle buyurur: &ldquo;Onlar namaza kalktıkları zaman tembel tembel kalkarlar, insanlara g&ouml;steriş yaparlar ve Allah&rsquo;ı pek az anarlar.&rdquo;[13]Bu Allah&rsquo;a yapılan ibadetlerdeki nifaktır.[14] O halde bu ayet gereğince m&uuml;nafıklar ger&ccedil;ekte namazı kabul etmezler ve bu da davranışlardaki nifaktır.</p>\r\n\r\n<p>\r\n	b)&nbsp;&nbsp; Kendilerini halk ve m&uuml;minlerin tamamından daha akıllı, daha bilgili ve daha zeki bilirler.[15] Nitekim bu konuda Kur&rsquo;an&rsquo;ı Kerim ş&ouml;yle buyurur: &ldquo;Onlara, &ldquo;İnsanların inandıkları gibi siz de inanın&rdquo; denildiğinde ise, &ldquo;Biz de akılsızlar gibi iman mı edelim?&rdquo; derler. İyi bilin ki, asıl akılsızlar kendileridir, fakat bilmezler.&rdquo;[16] Bu, inan&ccedil;taki nifaktır ve dini ve toplumsal meselelerde kendilerini daha akıllı biliyor olmaları da inan&ccedil;taki nifaklarının delilidir.</p>\r\n\r\n<p>\r\n	c)&nbsp;&nbsp; Mallarının zek&acirc;tlarını vermez ve kalben de buna inanmazlar. Nitekim Tevbe Suresi&rsquo;nde ş&ouml;yle buyrulmuştur: &ldquo;Fakat Allah, l&uuml;tuf ve kereminden onlara verince, onlar cimrilik ettiler ve y&uuml;z &ccedil;evirerek d&ouml;n&uuml;p gittiler. Allah&rsquo;a verdikleri s&ouml;z&uuml; tutmadıkları ve yalan s&ouml;yledikleri i&ccedil;in o da kalplerine, kendisiyle karşılaşacakları g&uuml;ne kadar (s&uuml;recek) bir nifak soktu.&rdquo;[17] Bu da davranışlardaki nifaka &ouml;rnektir.</p>\r\n\r\n<p>\r\n	M&uuml;nafıklar, kendi mallarından toplumsal işlerde harcamadıkları gibi başkalarını da alıkoyarlar, nitekim Kur&rsquo;an&rsquo;ı Kerim, onların bu işlerini ş&ouml;yle a&ccedil;ıklar: &ldquo;Onlar, &ldquo;Allah Resul&uuml;&rsquo;n&uuml;n yanında bulunanlara (muhacirlere) bir şey vermeyin ki dağılıp gitsinler&rdquo; diyenlerdir. H&acirc;lbuki g&ouml;klerin ve yerin hazineleri Allah&rsquo;ındır. Fakat m&uuml;nafıklar (bunu) anlamazlar.&rdquo;[18]</p>\r\n\r\n<p>\r\n	Buna binaen m&uuml;nafıkların namaz ve zek&acirc;t konusuna bakışları ş&ouml;yledir: Namaz kılarlar ama kalben namazı kabul etmez, g&ouml;steriş yaparlar bu ise, ibadetleri batıl eder. Zek&acirc;t vermedikleri gibi, başkalarını da zek&acirc;t vermekten alı korlar. Nifakın bu iki b&ouml;l&uuml;m&uuml; de davranıştaki nifak şeklidir.</p>\r\n\r\n<p>\r\n	-------------<br />\r\n	[1] Mekarim Şirazi, NASIR, &ldquo;Tefsiri Numune&rdquo;, &ccedil;apı bist yekum, Daru&rsquo;l K&uuml;t&uuml;b&uuml;&rsquo;l İslamiye, &ccedil;aphane&rsquo;i Mervi, 1365, c. 1, s. 93 ve 94; Destğayp Şirazi, Seyit ABDULH&Uuml;SEYN, &ldquo;Kalbi Selim&rdquo;, &ccedil;apı pencum, Kum: intişarat-i islamiye, vabeste bi camiayı m&uuml;dderisin hawzayi ilmiye 1387, s. 69; H&uuml;syni Deşti, Seyit MUSTAFA, &ldquo;Mearif ve Meariif&rdquo; (Danistenihayi İslami), harfi mim, kelimei m&uuml;nafık; Mecdu&rsquo;d-Din Ebu&rsquo;s-Sa&rsquo;adat M&Uuml;BAREK b. Muhammed, (İbni Esir), &ldquo;Ennihaye&rdquo;, &ccedil;apı &ccedil;aharum, Kum: bi, ta, (tarihsiz), c. 5, s. 98.</p>\r\n\r\n<p>\r\n	[2] &ldquo;Tefsiri Numune&rdquo;, c. 1, s. 93 ve 97; &ldquo;Kalbi Selim&rdquo;, s. 69; &ldquo;Maarif ve Maariif&rdquo;, kelime&rsquo;i m&uuml;nafık.</p>\r\n\r\n<p>\r\n	[3] &ldquo;Tefsiri Numune&rdquo;, c. 1, s. 93.</p>\r\n\r\n<p>\r\n	[4] S&uuml;bhani, CAFER, &ldquo;tefsir-i sure&rsquo;i m&uuml;nafıkun (Dust nemaha)&rdquo;, &ccedil;apı &ccedil;aharum, Kum: merkezi &ccedil;ap ve neşri defteri tebliğat-i İslami hawzeyi ilmiye, 1386, s. 13-18. (ba tahlis).</p>\r\n\r\n<p>\r\n	[5] Bakara, 8.</p>\r\n\r\n<p>\r\n	[6] Bakara, 11-12.</p>\r\n\r\n<p>\r\n	[7] Nisa, 142.</p>\r\n\r\n<p>\r\n	[8] Nisa, 142.</p>\r\n\r\n<p>\r\n	[9] Şey Abdulali b. Cuma, &ldquo;Tefsiri Nuru&rsquo;s-Sakaleyn&rdquo;, Kum: &Ccedil;aphanei Hawzayi ilmiye, c. 2, s. 246.</p>\r\n\r\n<p>\r\n	[10] Harrani, Ebu Muhammed HASAN, &ldquo;Tuhafu&rsquo;l-Ukul&rdquo;, s. 177; Musevi, Seyit MUSTAFA (&Acirc;li İ&rsquo;timad), &ldquo;Lem&rsquo;at&uuml; min belağati&rsquo;l H&uuml;seyin&rdquo;, Kerbela: &Ccedil;apı A&rsquo;alemi, s. 122.</p>\r\n\r\n<p>\r\n	[11] &ldquo;Tefsiri Nuru&rsquo;s-Sakaleyn&rdquo;, c. 2, s. 246.</p>\r\n\r\n<p>\r\n	[12] Mekarim Şirazi, NASIR &ldquo;Emsalu&rsquo;l-Kur&rsquo;an (Misalhayi zibayi Kur&rsquo;an)&rdquo;, hazırlayıp d&uuml;zenleyen Aliyyan Nejadi, Ebu&rsquo;l Kasım, Medresetu&rsquo;l İmami Emirilm&uuml;minin (a.s), &ccedil;apı evel: İntişaratı Nesli Cevan Basım Evi, s. 32.</p>\r\n\r\n<p>\r\n	[13] Nisa, 142.</p>\r\n\r\n<p>\r\n	[14] &ldquo;Kalbi Selim&rdquo;, s. 73.</p>\r\n\r\n<p>\r\n	[15] &ldquo;Tefsiri Numune&rdquo;, c. 1, s. 95.</p>\r\n\r\n<p>\r\n	[16] Bakara, 13.</p>\r\n\r\n<p>\r\n	[17] Tevbe, 76,77.</p>\r\n\r\n<p>\r\n	[18] M&uuml;nafikun, 7.</p>\r\n','&nbsp;M&uuml;nafıklar, kalben Allah&rsquo;ı ve ahireti kabul etmeyen, ama g&ouml;r&uuml;n&uuml;şte kendilerini M&uuml;sl&uuml;manların yanında imanlıymış gibi g&ouml;steren bir guruptur. Kur&rsquo;an&rsquo;ı Kerim&rsquo;deki m&uuml;nafıkların sıfatlarını dikkate alarak, onlar namaz ve zek&acirc;tı kabul etmezler ve eğer namaz kılıp iyi işler yapsalar da, temiz niyetle ve ihl&acirc;sla yapmaz aksine, riya ve dindar g&ouml;r&uuml;nmek i&ccedil;in yaparlar.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	M&uuml;nafıklar, kendi mallarını toplumsal işlerde harcama yapmaktan ka&ccedil;ınmalarının yanında, başkalarını da bundan sakındırırlar. Nitekim Peygamber Ekrem (s.a.a) ş&ouml;yle buyurmuşlardır: M&uuml;nafıkların &uuml;&ccedil; alameti vardır: Konuştukları zaman yalan s&ouml;ylerler, verdikleri s&ouml;ze amel etmezler ve kendilerine g&uuml;venildiği zaman hıyanet ederler.','Nifak; iki y&uuml;zl&uuml;l&uuml;k, batın ile zahir&rsquo;ın muhalefet i&ccedil;inde olmasıdır. M&uuml;nafık; k&uuml;fr&uuml;n&uuml; gizleyen ve k&uuml;fr&uuml;n hilafını aşik&acirc;r eden kimsedir.[1] M&uuml;nafıklar, kalben Allah&rsquo;ı ve ahireti kabul etmeyen, ama g&ouml;r&uuml;n&uuml;rde M&uuml;sl&uuml;manların yanında kendilerini iman etmiş gibi g&ouml;steren guruptur.[2]\r\n\r\n\r\n	İslam &ouml;zel bir zaman diliminde, ne ihl&acirc;sı olan ve ne iman etme cesaretine sahip olan ve ne de bunlara muhalefet etme c&uuml;retini g&ouml;steren bir gurupla y&uuml;z y&uuml;ze gelmiştir. Kur&rsquo;an, bu gurubu &ldquo;M&uuml;nafıklar&rdquo; olarak anar. Bu gurup, hakiki M&uuml;sl&uuml;manların safına n&uuml;fuz etmişti ve M&uuml;sl&uuml;manlar i&ccedil;in b&uuml;y&uuml;k bir tehlike sayılıyordu. G&ouml;r&uuml;n&uuml;şte M&uuml;sl&uuml;man olmalarından dolayı onların tanınması genellikle zordu, ama Kur&rsquo;an onların ince ve canlı alametlerini a&ccedil;ıklayarak batini &ccedil;izgilerini belirlemiştir.[3] Peygamber (s.a.a)&rsquo;in Medine&rsquo;ye hicretinden sonra kurulan bu gurubun başkanı &ldquo;Abdullah b. Ubey&rdquo;dir.[4]\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	M&uuml;nafıkların vasıfları:\r\n\r\n\r\n	Kur&rsquo;an&rsquo;ı Kerim ve rivayetlerde m&uuml;nafıklar i&ccedil;in &ouml;zel vasıflar a&ccedil;ıklanmıştır ve bu vasıfların en &ouml;nemlileri şunlardır:\r\n\r\n\r\n	1. Kalben Allah&rsquo;ı ve ahireti kabul etmezler ama taharet, evlilik, miras vb. gibi İslami h&uuml;k&uuml;mlerin kendi lehlerine tamamlanması i&ccedil;in g&ouml;r&uuml;n&uuml;rde kendilerini M&uuml;sl&uuml;manların yanında iman etmiş gibi g&ouml;sterirler: &ldquo;İnsanlardan, inanmadıkları halde, &ldquo;Allah&rsquo;a ve ahiret g&uuml;n&uuml;ne inandık&rdquo; diyenler vardır.&rdquo;[5]\r\n\r\n\r\n	2. Islah edici olduklarını iddia ederler, h&acirc;lbuki hakiki m&uuml;fsit kendileridirler: &ldquo; Bunlara, &ldquo;Yery&uuml;z&uuml;nde fesat &ccedil;ıkarmayın&rdquo; denildiğinde, &ldquo;Biz ancak ısalah edicileriz!&rdquo; derler. İyi bilin ki, onlar bozguncuların ta kendileridir. Fakat farkında değillerdir.&rdquo;[6]\r\n\r\n\r\n	3. &Ccedil;irkin hedeflerine ulaşmak i&ccedil;in hile yolunu kullanarak yaklaşırlar: &ldquo;M&uuml;nafıklar, Allah&rsquo;ı aldatmaya &ccedil;alışırlar. Allah da onların bu &ccedil;abalarını başına ge&ccedil;irir.&rdquo;[7]\r\n\r\n\r\n	4. Onlar Allah tan uzaktırlar ve Allah&rsquo;a yakarmaktan da tat almazlar: &ldquo;Onlar, namaza kalktıkları zaman tembel tembel kalkarlar, insanlara g&ouml;steriş yaparlar ve Allah&rsquo;ı pek az anarlar.&rdquo;[8]\r\n\r\n\r\n	Peygamber Ekrem (s.a.a) ş&ouml;yle buyurur: &ldquo;M&uuml;nafığın &uuml;&ccedil; alameti vardır: Konuştuğu zaman yalan s&ouml;yler, s&ouml;z verdiği zaman s&ouml;z&uuml;ne amel etmez ve kendine g&uuml;venildiği zaman hıyanet eder&rdquo;.[9]\r\n\r\n\r\n	İmam H&uuml;seyin (a.s), m&uuml;nafıkların vasıfları hakkında ş&ouml;yle buyurur: &ldquo;&Ouml;z&uuml;r dileyeceğin her şeyden sakın; zira m&uuml;min k&ouml;t&uuml;l&uuml;k yapmaz ve &ouml;z&uuml;r de dilemez ama m&uuml;nafık, her k&ouml;t&uuml;l&uuml;ğ&uuml; yapar ve &ouml;z&uuml;r diler.[10]\r\n\r\n\r\n	Elbette diğer ahlaki k&ouml;t&uuml;l&uuml;klerde olduğu gibi nifakında mertebeleri vardır ve rivayetlerde nifak olarak zikredilen şeyler, nifakın şiddetli ve zayıf mertebeleridir.\r\n\r\n\r\n	M&uuml;nafıkların İtikat Ve Bakış A&ccedil;ıları:\r\n\r\n\r\n	M&uuml;nafıkların nifakı ve ikiy&uuml;zl&uuml;l&uuml;ğ&uuml;, inan&ccedil; ve s&ouml;ylemleri &uuml;zerinde etki bırakarak kendilerine has g&ouml;r&uuml;ş a&ccedil;ısı oluşturmalarını sağlar. Buna binaen nifakın şekilleri (suretleri) şunlardan ibarettir:\r\n\r\n\r\n	1. İnan&ccedil;ta nifak: Diliyle İslam ve M&uuml;sl&uuml;manlığı savunan ama M&uuml;sl&uuml;man olarak tanınmayan veya iman ediyormuş gibi g&ouml;z&uuml;ken ama m&uuml;min olarak bilinmeyen kimse.\r\n\r\n\r\n	2. S&ouml;ylemde nifak: Konuşan ama konuştuğuna kalben iman etmeyen kimse. Bu a&ccedil;ıklama gereğince yalancı, m&uuml;nafıktır zira s&ouml;ylemiyle kalbi bir değildir. Peygamber Ekrem(s.a.a)&rsquo;den gelen bir rivayette, yalan s&ouml;ylemek nifakın alametlerinden sayılmıştır.[11]\r\n\r\n\r\n	3. Davranışta nifak: Zahiri ameliyle batını &ccedil;elişen kimseler bunun &ouml;rneğidir. Aynı şekilde g&ouml;r&uuml;n&uuml;rde kendisini namaz ehli veya emanet ehli gibi g&ouml;steren ama ger&ccedil;ekte beynamaz ve hain kimse de bunun &ouml;rneğini teşkil eder.[12]\r\n\r\n\r\n	M&uuml;nafıkların itikatları, &ouml;ğretileri ve sıfatları Kur&rsquo;an&rsquo;ı Kerim&rsquo;de tanıtılmıştır ve biz, bunların bazılarına işaret edeceğiz:\r\n\r\n\r\n	a)&nbsp;&nbsp; M&uuml;nafıklar Allah&rsquo;a ve ahiret g&uuml;n&uuml;ne inanmadıkları i&ccedil;in, namaz kılsalar veya iyi ameller işleseler bile ihl&acirc;s ve temiz niyet &uuml;zere değil, riya ve g&ouml;steriş i&ccedil;indir. Yani onların, bu amellerdeki hedef ve hareketlerinin tamamı, şeref ve konum kazanmak uğruna halk i&ccedil;inde dindar g&ouml;z&uuml;kmek doğrultusundadır. Nitekim Kur&rsquo;an&rsquo;ı Kerim bu hususta ş&ouml;yle buyurur: &ldquo;Onlar namaza kalktıkları zaman tembel tembel kalkarlar, insanlara g&ouml;steriş yaparlar ve Allah&rsquo;ı pek az anarlar.&rdquo;[13]Bu Allah&rsquo;a yapılan ibadetlerdeki nifaktır.[14] O halde bu ayet gereğince m&uuml;nafıklar ger&ccedil;ekte namazı kabul etmezler ve bu da davranışlardaki nifaktır.\r\n\r\n\r\n	b)&nbsp;&nbsp; Kendilerini halk ve m&uuml;minlerin tamamından daha akıllı, daha bilgili ve daha zeki bilirler.[15] Nitekim bu konuda Kur&rsquo;an&rsquo;ı Kerim ş&ouml;yle buyurur: &ldquo;Onlara, &ldquo;İnsanların inandıkları gibi siz de inanın&rdquo; denildiğinde ise, &ldquo;Biz de akılsızlar gibi iman mı edelim?&rdquo; derler. İyi bilin ki, asıl akılsızlar kendileridir, fakat bilmezler.&rdquo;[16] Bu, inan&ccedil;taki nifaktır ve dini ve toplumsal meselelerde kendilerini daha akıllı biliyor olmaları da inan&ccedil;taki nifaklarının delilidir.\r\n\r\n\r\n	c)&nbsp;&nbsp; Mallarının zek&acirc;tlarını vermez ve kalben de buna inanmazlar. Nitekim Tevbe Suresi&rsquo;nde ş&ouml;yle buyrulmuştur: &ldquo;Fakat Allah, l&uuml;tuf ve kereminden onlara verince, onlar cimrilik ettiler ve y&uuml;z &ccedil;evirerek d&ouml;n&uuml;p gittiler. Allah&rsquo;a verdikleri s&ouml;z&uuml; tutmadıkları ve yalan s&ouml;yledikleri i&ccedil;in o da kalplerine, kendisiyle karşılaşacakları g&uuml;ne kadar (s&uuml;recek) bir nifak soktu.&rdquo;[17] Bu da davranışlardaki nifaka &ouml;rnektir.\r\n\r\n\r\n	M&uuml;nafıklar, kendi mallarından toplumsal işlerde harcamadıkları gibi başkalarını da alıkoyarlar, nitekim Kur&rsquo;an&rsquo;ı Kerim, onların bu işlerini ş&ouml;yle a&ccedil;ıklar: &ldquo;Onlar, &ldquo;Allah Resul&uuml;&rsquo;n&uuml;n yanında bulunanlara (muhacirlere) bir şey vermeyin ki dağılıp gitsinler&rdquo; diyenlerdir. H&acirc;lbuki g&ouml;klerin ve yerin hazineleri Allah&rsquo;ındır. Fakat m&uuml;nafıklar (bunu) anlamazlar.&rdquo;[18]\r\n\r\n\r\n	Buna binaen m&uuml;nafıkların namaz ve zek&acirc;t konusuna bakışları ş&ouml;yledir: Namaz kılarlar ama kalben namazı kabul etmez, g&ouml;steriş yaparlar bu ise, ibadetleri batıl eder. Zek&acirc;t vermedikleri gibi, başkalarını da zek&acirc;t vermekten alı korlar. Nifakın bu iki b&ouml;l&uuml;m&uuml; de davranıştaki nifak şeklidir.\r\n\r\n\r\n	-------------\r\n	[1] Mekarim Şirazi, NASIR, &ldquo;Tefsiri Numune&rdquo;, &ccedil;apı bist yekum, Daru&rsquo;l K&uuml;t&uuml;b&uuml;&rsquo;l İslamiye, &ccedil;aphane&rsquo;i Mervi, 1365, c. 1, s. 93 ve 94; Destğayp Şirazi, Seyit ABDULH&Uuml;SEYN, &ldquo;Kalbi Selim&rdquo;, &ccedil;apı pencum, Kum: intişarat-i islamiye, vabeste bi camiayı m&uuml;dderisin hawzayi ilmiye 1387, s. 69; H&uuml;syni Deşti, Seyit MUSTAFA, &ldquo;Mearif ve Meariif&rdquo; (Danistenihayi İslami), harfi mim, kelimei m&uuml;nafık; Mecdu&rsquo;d-Din Ebu&rsquo;s-Sa&rsquo;adat M&Uuml;BAREK b. Muhammed, (İbni Esir), &ldquo;Ennihaye&rdquo;, &ccedil;apı &ccedil;aharum, Kum: bi, ta, (tarihsiz), c. 5, s. 98.\r\n\r\n\r\n	[2] &ldquo;Tefsiri Numune&rdquo;, c. 1, s. 93 ve 97; &ldquo;Kalbi Selim&rdquo;, s. 69; &ldquo;Maarif ve Maariif&rdquo;, kelime&rsquo;i m&uuml;nafık.\r\n\r\n\r\n	[3] &ldquo;Tefsiri Numune&rdquo;, c. 1, s. 93.\r\n\r\n\r\n	[4] S&uuml;bhani, CAFER, &ldquo;tefsir-i sure&rsquo;i m&uuml;nafıkun (Dust nemaha)&rdquo;, &ccedil;apı &ccedil;aharum, Kum: merkezi &ccedil;ap ve neşri defteri tebliğat-i İslami hawzeyi ilmiye, 1386, s. 13-18. (ba tahlis).\r\n\r\n\r\n	[5] Bakara, 8.\r\n\r\n\r\n	[6] Bakara, 11-12.\r\n\r\n\r\n	[7] Nisa, 142.\r\n\r\n\r\n	[8] Nisa, 142.\r\n\r\n\r\n	[9] Şey Abdulali b. Cuma, &ldquo;Tefsiri Nuru&rsquo;s-Sakaleyn&rdquo;, Kum: &Ccedil;aphanei Hawzayi ilmiye, c. 2, s. 246.\r\n\r\n\r\n	[10] Harrani, Ebu Muhammed HASAN, &ldquo;Tuhafu&rsquo;l-Ukul&rdquo;, s. 177; Musevi, Seyit MUSTAFA (&Acirc;li İ&rsquo;timad), &ldquo;Lem&rsquo;at&uuml; min belağati&rsquo;l H&uuml;seyin&rdquo;, Kerbela: &Ccedil;apı A&rsquo;alemi, s. 122.\r\n\r\n\r\n	[11] &ldquo;Tefsiri Nuru&rsquo;s-Sakaleyn&rdquo;, c. 2, s. 246.\r\n\r\n\r\n	[12] Mekarim Şirazi, NASIR &ldquo;Emsalu&rsquo;l-Kur&rsquo;an (Misalhayi zibayi Kur&rsquo;an)&rdquo;, hazırlayıp d&uuml;zenleyen Aliyyan Nejadi, Ebu&rsquo;l Kasım, Medresetu&rsquo;l İmami Emirilm&uuml;minin (a.s), &ccedil;apı evel: İntişaratı Nesli Cevan Basım Evi, s. 32.\r\n\r\n\r\n	[13] Nisa, 142.\r\n\r\n\r\n	[14] &ldquo;Kalbi Selim&rdquo;, s. 73.\r\n\r\n\r\n	[15] &ldquo;Tefsiri Numune&rdquo;, c. 1, s. 95.\r\n\r\n\r\n	[16] Bakara, 13.\r\n\r\n\r\n	[17] Tevbe, 76,77.\r\n\r\n\r\n	[18] M&uuml;nafikun, 7.'),(681,'tr705','<div id=\"A3_1\">\r\n	Bu sorunun kısa cevabı yoktur. Ayrıntılı cevap se&ccedil;eneğini tıklayınız.</div>\r\n','<p>\r\n	Hadis ve tarih kitaplarında Peygamber Ekrem (s.a.a), gelecekte (Hz. Ali zamanında) bir takım hadiselerin patlak vereceğini bildirdiği rivayetler mevcuttur. Burada bu rivayetlerin bazılarına işaret edeceğiz:</p>\r\n\r\n<p>\r\n	1. Peygamber Ekrem&rsquo;in (s.a.a) Hudeybiye barışı esnasında verdiği haber: Barış antlaşması kararlaştırıldıktan sonra, Ali (a.s) Peygamber (s.a.a)&rsquo;in dilinden antlaşma metnini yazıyordu. Kureyş&rsquo;in temsilcisi, antlaşma metninin yukarısına yazılan &ldquo;Bismillahirrahmanirrahim&rdquo; c&uuml;mlesine ve Peygamber (s.a.a)&rsquo;in isminden sonra &ldquo;Resulullah&rdquo; unvanına itiraz etti ve m&uuml;zakere bu konu etrafında uzadık&ccedil;a uzadı. Sonunda Allah Resul&uuml;, bu antlaşmanın maslahatlarını temel alarak, Ali (a.s)&rsquo;ye &ldquo;Resulullah&rdquo; unvanının silinmesini buyurarak ş&ouml;yle dedi: &ldquo;Senin i&ccedil;inde b&ouml;yle bir g&uuml;n gelecek ve ka&ccedil;ınılmaz olarak sende b&ouml;yle bir şeyi kabul edeceksin&rdquo;.[1] Geleceğe dair bu haber, Sıffin savaşında, hakemiyet olayında Muaviye&rsquo;nin ısrarı ile Ali (a.s)&rsquo;nin isminin sonunda yer alan &ldquo;Emirilm&uuml;minin&rdquo; unvanının silinmesiyle ger&ccedil;eklik kazandı.[2]</p>\r\n\r\n<p>\r\n	2. Bir rivayette Peygamber (s.a.a), kendi eşi &Uuml;mmi Seleme&rsquo;ye hitap ederek, Ali (a.s)&rsquo;ye muhalefet eden ve onunla savaşanların isimlerini ş&ouml;yle tanıtır: &ldquo;Ey &Uuml;mm&uuml; Seleme! Allah&rsquo;a andolsun ki bu Ali benden sonra Kasitin (zalimler), Nakisin (ahdini bozanlar) ve Marikinlerle (dinden &ccedil;ıkanlar) savaşacaktır.&rdquo;[3]</p>\r\n\r\n<p>\r\n	Başka bir rivayette Peygamber (s.a.a) s&ouml;z konusu bu isimler hakkında daha fazla a&ccedil;ıklamada bulunup, eşi &Uuml;mmi Seleme&rsquo;nin &ldquo;Muhalif olan bu &uuml;&ccedil; gurup kimlerdir?&rdquo; sorusuna cevaben ş&ouml;yle buyururlar: &ldquo;Nakisin, Aliye Medine&rsquo;de biat edip Basra&rsquo;da biatlerini bozanlardır; Kasitin, Şam&rsquo;da Muaviye ve onun ashabıdır; Marikin ise Nehrevan ashabıdır.&rdquo;[4]</p>\r\n\r\n<p>\r\n	Ammar Yasir ve Ebu Ey&uuml;p Ensari&rsquo;den de benzeri anlamdaki rivayetlerin nakledildiği bildirilmiştir.[5]</p>\r\n\r\n<p>\r\n	3. Peygamber (s.a.a) &ouml;zel bir surette ve a&ccedil;ık&ccedil;a, Muaviye&rsquo;nin h&acirc;kimiyeti ve onun Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) minberine oturma konusunda uyarıda bulunmuş ve b&ouml;yle olması durumunda kendi &uuml;mmetinden onu &ouml;ld&uuml;rmelerini istemiştir.[6]</p>\r\n\r\n<p>\r\n	4. Peygamber Ekrem (s.a.a) savaş ganimetlerini paylaştırırken, yeni M&uuml;sl&uuml;man olan M&uuml;şriklere teşvik amacıyla kendilerine d&uuml;şen sehimlerinden daha fazlasını verdi. Efendimizin bu tutumuna, Haricilerin kurucularından olan &ldquo;Herkus&rdquo; itiraz ederek Onu (s.a.a.) adaletsizlikle su&ccedil;ladı. Efendimiz ona cevaben ş&ouml;yle buyurdular: &ldquo;Eğer adalet benim yanımda değilse nerdedir?&rdquo; Efendimizin uyarısı &ouml;nemli noktadır zira ş&ouml;yle buyururlar: &ldquo;Onun, dini işlerde cahilane taassup ve ifrat&ccedil;ı takip&ccedil;ileri olacaktır. Onlar, okun yaydan &ccedil;ıktığı gibi dinden &ccedil;ıkacaklardır.&rdquo;[7] Efendimizin bu buyrukları Havaricilerde tahakkuk buldu.</p>\r\n\r\n<p>\r\n	Daha fazla bilgi edinmek i&ccedil;in aşağıdaki kaynaklara m&uuml;racaat ediniz:</p>\r\n\r\n<p>\r\n	1. Meclisi, Muhammed Bakır, &ldquo;Bihar&rsquo;ul-Envar&rdquo;, c. 20</p>\r\n\r\n<p>\r\n	2. Abd&uuml;l H&uuml;seyin Ahmet, &ldquo;el-Ğadir&rdquo;, c. 3</p>\r\n\r\n<p>\r\n	3. Şeyh Tusi, &ldquo;el-emali&rdquo;</p>\r\n\r\n<p>\r\n	4. &ldquo;Tarihi Yakubi&rdquo;, c. 2</p>\r\n\r\n<p>\r\n	5. &ldquo;Sahihi Buhari&rdquo;, c. 3</p>\r\n\r\n<p>\r\n	6. &ldquo;Sahihi M&uuml;slim, c. 2</p>\r\n\r\n<p>\r\n	7. İbni Esir, &ldquo;el-Kamil fi&rsquo;t-Tarih&rdquo;, c. 3</p>\r\n\r\n<p>\r\n	8. Ahmedi Miyaneci, Ali, &ldquo;Mekatib&rsquo;ur-Rasul&rdquo;, c. 1</p>\r\n\r\n<p>\r\n	-------------<br />\r\n	[1] Meclisi, MUHAMMED BAKIR, &ldquo;Bihar&rsquo;ul-Envar&rdquo;, Beyrut: M&uuml;seseseyi Vefa, c. 20, s. 334 - 350; Ahmedi Miyaneci, Ali, &ldquo;Mekatib&rsquo;ur-Rasul&rdquo;, c. 1, s. 275 ve 287.</p>\r\n\r\n<p>\r\n	[2] İbni Vazıh Yakubi, AHMET EBİ YAKUP, &ldquo;Tarihi Yakubi&rdquo; Necef: &ldquo;el-Mektebetu&rsquo;l-Haydariye&rdquo;, c. 2, s. 179; İbni Esir, Ebul Hasal Ali b. Abdulvahit, &ldquo;el-Kamil fit tarih&rdquo;, Beyrut: Daru Sadra, c. 3, s. 32.</p>\r\n\r\n<p>\r\n	[3] İbni Asakir, &ldquo;Tarihi Dımışk&rdquo;, Beyrut: c. 42, s. 470; el-Hafız ebul-feda İsmail b. Kesir ed-Dımışki, &ldquo;el-Bidaye ve&rsquo;n-Nihaye&rdquo;, Daru ihya&rsquo;ut-turas&rsquo;il Arabi, c. 7, s. 306; Erbili Ali b. İsa, &ldquo;Keşf&rsquo;ul ğumme&rdquo;, Tahran: Dar&rsquo;ul-kutub&uuml;&rsquo;l İslamiye, c. 1, s. 126; Allame Emini, &ldquo;el-Ğadir&rdquo;, Tahran: Dar&rsquo;ul Kut&uuml;bu&rsquo;l-İslamiye, c. 3, s. 188.</p>\r\n\r\n<p>\r\n	[4] Şeyh Tusi, &ldquo;el-Emali&rdquo;, s. 425 ve 464; Tabersi, Ahmet b. Ali, &ldquo;İhticac&rdquo;, Dar&rsquo;un-Nu&rsquo;man, c. 1, s. 462; &ldquo;Meani&rsquo;l ahbar&rdquo;, s. 204.</p>\r\n\r\n<p>\r\n	[5] &ldquo;Tarihi Dımışk&rdquo;, c. 42, s. 472.</p>\r\n\r\n<p>\r\n	[6] &ldquo;Tarihi Dımışk&rdquo;, c. 59, s. 157.</p>\r\n\r\n<p>\r\n	[7] El-Buhari, Ebu Abdullah Muhammed b. İslmail, &ldquo;Sahihi Buhari&rdquo;, Beyrut: Dar&rsquo;ul Marife, c. 3, s. 1321; el-Kuşeyri Nişaburi, M&uuml;slim b. Haccac, &ldquo;Sahihi M&uuml;slim&rdquo;, Beyrut: &ldquo;Dar&rsquo;ul Kitab el-Arabi, c. 2, s. 774.</p>\r\n','Bu sorunun kısa cevabı yoktur. Ayrıntılı cevap se&ccedil;eneğini tıklayınız.','Hadis ve tarih kitaplarında Peygamber Ekrem (s.a.a), gelecekte (Hz. Ali zamanında) bir takım hadiselerin patlak vereceğini bildirdiği rivayetler mevcuttur. Burada bu rivayetlerin bazılarına işaret edeceğiz:\r\n\r\n\r\n	1. Peygamber Ekrem&rsquo;in (s.a.a) Hudeybiye barışı esnasında verdiği haber: Barış antlaşması kararlaştırıldıktan sonra, Ali (a.s) Peygamber (s.a.a)&rsquo;in dilinden antlaşma metnini yazıyordu. Kureyş&rsquo;in temsilcisi, antlaşma metninin yukarısına yazılan &ldquo;Bismillahirrahmanirrahim&rdquo; c&uuml;mlesine ve Peygamber (s.a.a)&rsquo;in isminden sonra &ldquo;Resulullah&rdquo; unvanına itiraz etti ve m&uuml;zakere bu konu etrafında uzadık&ccedil;a uzadı. Sonunda Allah Resul&uuml;, bu antlaşmanın maslahatlarını temel alarak, Ali (a.s)&rsquo;ye &ldquo;Resulullah&rdquo; unvanının silinmesini buyurarak ş&ouml;yle dedi: &ldquo;Senin i&ccedil;inde b&ouml;yle bir g&uuml;n gelecek ve ka&ccedil;ınılmaz olarak sende b&ouml;yle bir şeyi kabul edeceksin&rdquo;.[1] Geleceğe dair bu haber, Sıffin savaşında, hakemiyet olayında Muaviye&rsquo;nin ısrarı ile Ali (a.s)&rsquo;nin isminin sonunda yer alan &ldquo;Emirilm&uuml;minin&rdquo; unvanının silinmesiyle ger&ccedil;eklik kazandı.[2]\r\n\r\n\r\n	2. Bir rivayette Peygamber (s.a.a), kendi eşi &Uuml;mmi Seleme&rsquo;ye hitap ederek, Ali (a.s)&rsquo;ye muhalefet eden ve onunla savaşanların isimlerini ş&ouml;yle tanıtır: &ldquo;Ey &Uuml;mm&uuml; Seleme! Allah&rsquo;a andolsun ki bu Ali benden sonra Kasitin (zalimler), Nakisin (ahdini bozanlar) ve Marikinlerle (dinden &ccedil;ıkanlar) savaşacaktır.&rdquo;[3]\r\n\r\n\r\n	Başka bir rivayette Peygamber (s.a.a) s&ouml;z konusu bu isimler hakkında daha fazla a&ccedil;ıklamada bulunup, eşi &Uuml;mmi Seleme&rsquo;nin &ldquo;Muhalif olan bu &uuml;&ccedil; gurup kimlerdir?&rdquo; sorusuna cevaben ş&ouml;yle buyururlar: &ldquo;Nakisin, Aliye Medine&rsquo;de biat edip Basra&rsquo;da biatlerini bozanlardır; Kasitin, Şam&rsquo;da Muaviye ve onun ashabıdır; Marikin ise Nehrevan ashabıdır.&rdquo;[4]\r\n\r\n\r\n	Ammar Yasir ve Ebu Ey&uuml;p Ensari&rsquo;den de benzeri anlamdaki rivayetlerin nakledildiği bildirilmiştir.[5]\r\n\r\n\r\n	3. Peygamber (s.a.a) &ouml;zel bir surette ve a&ccedil;ık&ccedil;a, Muaviye&rsquo;nin h&acirc;kimiyeti ve onun Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) minberine oturma konusunda uyarıda bulunmuş ve b&ouml;yle olması durumunda kendi &uuml;mmetinden onu &ouml;ld&uuml;rmelerini istemiştir.[6]\r\n\r\n\r\n	4. Peygamber Ekrem (s.a.a) savaş ganimetlerini paylaştırırken, yeni M&uuml;sl&uuml;man olan M&uuml;şriklere teşvik amacıyla kendilerine d&uuml;şen sehimlerinden daha fazlasını verdi. Efendimizin bu tutumuna, Haricilerin kurucularından olan &ldquo;Herkus&rdquo; itiraz ederek Onu (s.a.a.) adaletsizlikle su&ccedil;ladı. Efendimiz ona cevaben ş&ouml;yle buyurdular: &ldquo;Eğer adalet benim yanımda değilse nerdedir?&rdquo; Efendimizin uyarısı &ouml;nemli noktadır zira ş&ouml;yle buyururlar: &ldquo;Onun, dini işlerde cahilane taassup ve ifrat&ccedil;ı takip&ccedil;ileri olacaktır. Onlar, okun yaydan &ccedil;ıktığı gibi dinden &ccedil;ıkacaklardır.&rdquo;[7] Efendimizin bu buyrukları Havaricilerde tahakkuk buldu.\r\n\r\n\r\n	Daha fazla bilgi edinmek i&ccedil;in aşağıdaki kaynaklara m&uuml;racaat ediniz:\r\n\r\n\r\n	1. Meclisi, Muhammed Bakır, &ldquo;Bihar&rsquo;ul-Envar&rdquo;, c. 20\r\n\r\n\r\n	2. Abd&uuml;l H&uuml;seyin Ahmet, &ldquo;el-Ğadir&rdquo;, c. 3\r\n\r\n\r\n	3. Şeyh Tusi, &ldquo;el-emali&rdquo;\r\n\r\n\r\n	4. &ldquo;Tarihi Yakubi&rdquo;, c. 2\r\n\r\n\r\n	5. &ldquo;Sahihi Buhari&rdquo;, c. 3\r\n\r\n\r\n	6. &ldquo;Sahihi M&uuml;slim, c. 2\r\n\r\n\r\n	7. İbni Esir, &ldquo;el-Kamil fi&rsquo;t-Tarih&rdquo;, c. 3\r\n\r\n\r\n	8. Ahmedi Miyaneci, Ali, &ldquo;Mekatib&rsquo;ur-Rasul&rdquo;, c. 1\r\n\r\n\r\n	-------------\r\n	[1] Meclisi, MUHAMMED BAKIR, &ldquo;Bihar&rsquo;ul-Envar&rdquo;, Beyrut: M&uuml;seseseyi Vefa, c. 20, s. 334 - 350; Ahmedi Miyaneci, Ali, &ldquo;Mekatib&rsquo;ur-Rasul&rdquo;, c. 1, s. 275 ve 287.\r\n\r\n\r\n	[2] İbni Vazıh Yakubi, AHMET EBİ YAKUP, &ldquo;Tarihi Yakubi&rdquo; Necef: &ldquo;el-Mektebetu&rsquo;l-Haydariye&rdquo;, c. 2, s. 179; İbni Esir, Ebul Hasal Ali b. Abdulvahit, &ldquo;el-Kamil fit tarih&rdquo;, Beyrut: Daru Sadra, c. 3, s. 32.\r\n\r\n\r\n	[3] İbni Asakir, &ldquo;Tarihi Dımışk&rdquo;, Beyrut: c. 42, s. 470; el-Hafız ebul-feda İsmail b. Kesir ed-Dımışki, &ldquo;el-Bidaye ve&rsquo;n-Nihaye&rdquo;, Daru ihya&rsquo;ut-turas&rsquo;il Arabi, c. 7, s. 306; Erbili Ali b. İsa, &ldquo;Keşf&rsquo;ul ğumme&rdquo;, Tahran: Dar&rsquo;ul-kutub&uuml;&rsquo;l İslamiye, c. 1, s. 126; Allame Emini, &ldquo;el-Ğadir&rdquo;, Tahran: Dar&rsquo;ul Kut&uuml;bu&rsquo;l-İslamiye, c. 3, s. 188.\r\n\r\n\r\n	[4] Şeyh Tusi, &ldquo;el-Emali&rdquo;, s. 425 ve 464; Tabersi, Ahmet b. Ali, &ldquo;İhticac&rdquo;, Dar&rsquo;un-Nu&rsquo;man, c. 1, s. 462; &ldquo;Meani&rsquo;l ahbar&rdquo;, s. 204.\r\n\r\n\r\n	[5] &ldquo;Tarihi Dımışk&rdquo;, c. 42, s. 472.\r\n\r\n\r\n	[6] &ldquo;Tarihi Dımışk&rdquo;, c. 59, s. 157.\r\n\r\n\r\n	[7] El-Buhari, Ebu Abdullah Muhammed b. İslmail, &ldquo;Sahihi Buhari&rdquo;, Beyrut: Dar&rsquo;ul Marife, c. 3, s. 1321; el-Kuşeyri Nişaburi, M&uuml;slim b. Haccac, &ldquo;Sahihi M&uuml;slim&rdquo;, Beyrut: &ldquo;Dar&rsquo;ul Kitab el-Arabi, c. 2, s. 774.'),(682,'tr704','<p style=\"; tab-stops: 14.2pt\">\r\n	<span>K&ouml;t&uuml;mserlik, i&ccedil;sel bir halet olup &ccedil;ok k&ouml;t&uuml; bir sıfattır ve &ccedil;eşitli a&ccedil;ılardan incelenebilir. Zira bireysel, toplumsal, ruhi, cismi, uhrevi ve d&uuml;nyevi bir&ccedil;ok menfi etkileri vardır. İslam kaynaklarında k&ouml;t&uuml;mserliğin etki ve sebeplerinin a&ccedil;ıklanmasının yanı sıra, bu hastalığın tedavi yolları da zikredilmiştir.</span></p>\r\n','<p>\r\n	İslam kaynaklarında suizan tabiri kullanılan k&ouml;t&uuml;mserlik ve k&ouml;t&uuml; sanı, şahsın, başkalarına ve etrafındakilere itimatsızlığının doğmasına sebep olan deruni bir halettir. Bu sebeple k&ouml;t&uuml;mser kimseler hadiselere, gelişen olaylara, fertlere ve başkalarının yaptığı işlere olumsuz bir g&ouml;zle bakar ve bunları yanlış bir şekilde yorumlarlar. K&ouml;t&uuml;mserlik yani &ldquo;suizan&rdquo;, iyi bir sıfat olan iyimserliğin (iyi sanı- h&uuml;sn&uuml; zan) karşısında yer alan g&uuml;nahlardan bir g&uuml;nahtır.</p>\r\n\r\n<p>\r\n	Hakkında suizan yapılan şeyleri (m&uuml;taallakı) g&ouml;z &ouml;n&uuml;nde bulundurarak suizan&rsquo;ı d&ouml;rt kısımda sınıflandırılması m&uuml;mk&uuml;nd&uuml;r:</p>\r\n\r\n<p>\r\n	1- Allah&rsquo;a suizan</p>\r\n\r\n<p>\r\n	2- Kendine suizan</p>\r\n\r\n<p>\r\n	3- D&uuml;şmanlara suizan</p>\r\n\r\n<p>\r\n	4- Yakınlara, arkadaşlara, m&uuml;minlere ve&hellip; Suizan</p>\r\n\r\n<p>\r\n	1- Allah&rsquo;a suizan: Allah&rsquo;a suizan, yani varlıklar ve insanlar konusunda Allah&rsquo;a karşı k&ouml;t&uuml;mser olmaktır. Allah&rsquo;ın rahmetinden &uuml;midi kesmek bunun bir &ouml;rneğidir. Bu, halet beğenilmeyen bir iş ve haramdır. Allah-u Te&acirc;l&acirc; Kur&rsquo;an&rsquo;ı Kerim&rsquo;de ş&ouml;yle buyurur: &ldquo;Allah&rsquo;ın rahmetinden &uuml;mit kesmeyin. &Ccedil;&uuml;nk&uuml; k&acirc;firler topluluğundan başkası Allah&rsquo;ın rahmetinden &uuml;midini kesmez.&rdquo;[1] B&ouml;yle bir suizan tamamen yersiz ve b&uuml;y&uuml;k g&uuml;nahlardandır. İnsan olsun cin olsun m&uuml;min bir kimsenin, Allah&rsquo;ın bunca geniş rahmeti ve bağışlaması karşısında, O&rsquo;nun rahmeti, bağışlaması ve affından &uuml;midini kesmemesi gerekir.[2]</p>\r\n\r\n<p>\r\n	&Ccedil;ok g&uuml;nah, cehalet, Allah&rsquo;ı tanımama, cimrilik ve&hellip; gibi şeyler, insanın Allah&rsquo;a karşı suizan beslemesine sebep olur. Bir rivayette cimriliğin, Allah&rsquo;a karşı suizan beslenmesine sebep olduğu zikredilmiştir.[3]</p>\r\n\r\n<p>\r\n	Allah&rsquo;a karşı suizan beslenmesine sebep olan işleri tanımak suretiyle, bu sebepleri ortadan kaldırmak ve iyi niyetli olma sebeplerini hazırlamak gerekir. İmam Rıza (a.s) ş&ouml;yle buyurur: &ldquo;Allah&rsquo;a karşı iyi niyetli olunuz; zira Allah-u Te&acirc;l&acirc; ş&ouml;yle buyurur: Ben h&uuml;sn&uuml; niyete tevecc&uuml;h ederim, eğer o, hayrı nazarda tutarsa hayra ulaşacaktır ve eğer suizanda bulunursa, suizannına ulaşacaktır.[4]</p>\r\n\r\n<p>\r\n	2- Kendine karşı k&ouml;t&uuml;mserlik: Kendine karşı &ccedil;ok fazla ve yersiz iyimser olmak, (bir taraftan) al&ccedil;almamıza ve durgunluğumuza neden olurken (diğer taraftan da) başkalarının da bize karşı merhametsiz olmasına sebep olacaktır. İmam Rıza (a.s) ş&ouml;yle buyurur: &ldquo; Kendinden razı olan kimselerden, bir&ccedil;okları razı olmayacaktır.&rdquo;[5]Aynı şekilde ifrata ka&ccedil;maksızın insanın kendine karşı suizanda bulunması da tek&acirc;m&uuml;l vesilesidir, İmam Ali (a.s) ş&ouml;yle buyurur: &ldquo;Muttakilerin sıfatlarından birisi, kendine karşı suizanda bulunmaktır.&rdquo;[6]</p>\r\n\r\n<p>\r\n	3- D&uuml;şmana karşı suizan beslemek: B&ouml;yle bir suizan beğenilen ve &ouml;v&uuml;len işlerdendir ve insanın bir lahza bile d&uuml;şmanın hile ve aldatmasından gafil olmamasına sebep olur. Kim bilir belki de d&uuml;şman dostluk kapısından i&ccedil;eri girer ve g&ouml;r&uuml;n&uuml;rde iyimser ve barış&ccedil;ı bir eda takınarak dostluk elini uzatır, ne var ki aldatma ve zarar verme hedefindedir. Bu sebeple insanın, d&uuml;şmanının s&ouml;z ve hareketlerine karşı iyimser olmaması gerekir. Hz. Ali (a.s) Nehc&rsquo;&uuml;l-Belağa&rsquo;da Malik Eşter&rsquo;e hitap ederek ş&ouml;yle buyurur: &ldquo;D&uuml;şmanına karşı barıştıktan sonra dikkatli ol! Dikkatli ol! Zira d&uuml;şman bazen gaflete d&uuml;ş&uuml;rmek i&ccedil;in yaklaşır. O hal de ileri g&ouml;r&uuml;şl&uuml; ol ve h&uuml;sn&uuml; zannını su&ccedil;la.&rdquo;[7]</p>\r\n\r\n<p>\r\n	4- Yakınlara, arkadaşlara, m&uuml;minlere ve&hellip; karşı suizanna gelince: Yakınlara, arkadaşlara, m&uuml;minlere ve&hellip; suizan beslemek ki, zahiren sizinde sorduğunuz soru da bu meseleye y&ouml;neliktir, İslami kaynak ve dini metinlerden anlaşıldığı kadarıyla, b&ouml;yle bir şey i&ccedil;inde yaşadığımız &ccedil;evre ve toplumla yakından alakalıdır.</p>\r\n\r\n<p>\r\n	a)&nbsp;&nbsp; Halkın &ccedil;oğunun, g&uuml;nah ehli olduğu bir &ccedil;evrede yaşıyorsak ve o toplumda adalet yerini, adaletsizliğe bırakmışsa ve herkes yalnızca kendi d&uuml;nyasını d&uuml;ş&uuml;n&uuml;yorsa, a&ccedil;ıktır ki b&ouml;yle bir toplumda itimatsızlık ve k&ouml;t&uuml;mserlik asıl olacaktır. Bu sebeptendir ki İmam Hadi (a.s) ş&ouml;yle buyurur: &ldquo;Ne zaman adaletsizlik, adalete galip olursa, bir şahsın iyiliği sana malum oluncaya kadar ona karşı iyimser olmayınız&rdquo;.[8]</p>\r\n\r\n<p>\r\n	b)&nbsp; Ama i&ccedil;inde yaşadığımız toplumun temeli adalet &uuml;zerine kurulmuş ve o toplum i&ccedil;inde m&uuml;minler yaşıyorsa, b&ouml;yle bir toplumda iyimser olmak ve k&ouml;t&uuml;mserlikten ka&ccedil;ınmak gerekir. &Ccedil;&uuml;nk&uuml; itimat esasına g&ouml;re yapılanan bir topluma itimat edilmelidir. Allah-u Te&acirc;l&acirc; bu konuda ş&ouml;yle buyurur: &ldquo;Ey iman edenler! Zannın bir&ccedil;oğundan sakının. &Ccedil;&uuml;nk&uuml; zannın bir kısmı g&uuml;nahtır.&rdquo;[9]</p>\r\n\r\n<p>\r\n	İmam Hadi (a.s) ş&ouml;yle buyurur: &ldquo;Adaletin zulme galip geldiği bir toplumda, k&ouml;t&uuml;l&uuml;ğ&uuml; sana malum olana kadar biri hakkında k&ouml;t&uuml; d&uuml;ş&uuml;nmen haramdır&rdquo;.[10] İslam&rsquo;a g&ouml;re M&uuml;sl&uuml;man&rsquo;ın haysiyeti muhterem ve saygındır; &ouml;zel bir değeri vardır ve Allah-u Te&acirc;l&acirc; M&uuml;sl&uuml;man&rsquo;ın haysiyetini korumak i&ccedil;in, suizannı yasaklamıştır. M&uuml;fessirler Kur&rsquo;an&rsquo;da ge&ccedil;en &ldquo;suizan-k&ouml;t&uuml; d&uuml;ş&uuml;nmek&rdquo; den sakınmayı, M&uuml;sl&uuml;man&rsquo;a karşı k&ouml;t&uuml; d&uuml;ş&uuml;nmemek olarak yorumlamışlardır.[11] Buna binaen M&uuml;sl&uuml;man&rsquo;ın her ne kadar g&ouml;r&uuml;n&uuml;ş itibariyle iyiye yorumlanması zor bile olsa da başkalarının amellerini dostluk ve iyiliğe yorumlaması gerekir.</p>\r\n\r\n<p>\r\n	Bir rivayette Peygamber Ekrem (s.a.a) ş&ouml;yle buyururlar: &ldquo;Kardeşinin s&ouml;ylediği şeyler ve yaptığı amelleri i&ccedil;in tevcih ara ve eğer bulamazsan, tevcih edecek bir şeyler uydur.&rdquo;[12]</p>\r\n\r\n<p>\r\n	K&ouml;t&uuml;mserlik ile alakalı olarak sorulan diğer soruları zikredilen tertibi g&ouml;zeterek cevaplandırmaya &ccedil;alışacağız:</p>\r\n\r\n<p>\r\n	K&ouml;t&uuml;mserliğin illeti nedir?</p>\r\n\r\n<p>\r\n	K&ouml;t&uuml;mserlik i&ccedil;in bir takım sebepler a&ccedil;ıklanmıştır, bunlardan bazıları:</p>\r\n\r\n<p>\r\n	1)&nbsp;&nbsp; İ&ccedil;sel ve dışsal kirlenme: Kendileri kirli ve bulanmış kimseler (manevi anlamdaki kirlilik) başkalarını da kendileri gibi kirli ve &ccedil;irkin g&ouml;r&uuml;rler.</p>\r\n\r\n<p>\r\n	2)&nbsp;&nbsp; K&ouml;t&uuml; kimselerle oturup kalkmak: İnsan fasit kimselerle oturup kalktığı zaman, herkese karşı k&ouml;t&uuml;mser olması gayet doğaldır. &Ccedil;&uuml;nk&uuml; başkalarını da, oturup kalktığı kimseler gibi olduğunu zannederler. Bir hadiste İmam Ali (a.s) ş&ouml;yle buyururlar: &ldquo;K&ouml;t&uuml;lerle oturup kalkmak, iyilere karşı k&ouml;t&uuml;mser olma sebebidir.&rdquo;[13]</p>\r\n\r\n<p>\r\n	3)&nbsp;&nbsp; Bozuk &ccedil;evrelerde yaşamak.</p>\r\n\r\n<p>\r\n	4)&nbsp;&nbsp; Hakarete uğramanın ukdesi (kin ve nefreti). Dar g&ouml;r&uuml;şl&uuml;l&uuml;ğe du&ccedil;ar olan kimseler veya başkaları tarafından horlananlar, başkalarını da kendi d&uuml;ş&uuml;nce d&uuml;nyasında hakir, al&ccedil;ak ve g&uuml;naha bulaşmış olduklarını d&uuml;ş&uuml;n&uuml;rler ve bu vesileyle kendi hakarete uğramışlıklarını aza indirgemeye ve yalancı bir dinginliğe ulaşmaya &ccedil;alışırlar.</p>\r\n\r\n<p>\r\n	K&ouml;t&uuml;mserliği tedavi etmenin bazı yolları</p>\r\n\r\n<p>\r\n	a.&nbsp;&nbsp; Aklın g&uuml;&ccedil;lendirilmesi: K&ouml;t&uuml;mserlik, akıl ve d&uuml;ş&uuml;nce yetersizliğidir ve b&ouml;yle kimseler, her şeyi g&ouml;rmeden kabul ederler. İmam Ali (a.s) ş&ouml;yle buyurur: &ldquo;H&uuml;sn&uuml; zan, akıllılığın alametlerindendir.&rdquo;[14]</p>\r\n\r\n<p>\r\n	b.&nbsp;&nbsp; Tekebb&uuml;r ve gururdan ka&ccedil;ınma</p>\r\n\r\n<p>\r\n	c.&nbsp;&nbsp; Doğruya yorumlamak: K&ouml;t&uuml;mser kimseler, insanın aslını keramete yorumlaması gerekir.</p>\r\n\r\n<p>\r\n	Acaba k&ouml;t&uuml;mserlik, suizannın aynısı mıdır?</p>\r\n\r\n<p>\r\n	Arap&ccedil;a &ldquo;Suizan&rdquo; kelimesinin, T&uuml;rk&ccedil;esi terc&uuml;mesi k&ouml;t&uuml;mserliktir (fars&ccedil;a bedbinidir) ve ikisi arasında bir fark yoktur.</p>\r\n\r\n<p>\r\n	Kur&rsquo;an&rsquo;ın k&ouml;t&uuml;mserlik konusundaki g&ouml;r&uuml;ş&uuml; nedir?</p>\r\n\r\n<p>\r\n	Kur&rsquo;an bu meseleye işaret etmiş ve k&ouml;t&uuml;mserliği g&uuml;nahlardan saymıştır. Kur&rsquo;an&rsquo;da ş&ouml;yle buyrulur: &ldquo;Ey iman edenler! Zannın bir&ccedil;oğundan sakının. &Ccedil;&uuml;nk&uuml; zannın bir kısmı g&uuml;nahtır.&rdquo;[15]</p>\r\n\r\n<p>\r\n	Eğer k&ouml;t&uuml;mserlik tedavi edilmişse, tekrar k&ouml;t&uuml;mserliğe m&uuml;ptela olmamak i&ccedil;in ne yapmak gerekir?</p>\r\n\r\n<p>\r\n	Bu k&ouml;t&uuml; hasletten uzaklaştıktan sonra, bir kez daha bu k&ouml;t&uuml; halin d&ouml;nmemesi i&ccedil;in k&ouml;t&uuml;mserliği k&ouml;k&uuml;nden kazınmasına sebep olan işleri tespit ederek s&ouml;z konusu bu işleri takviye etmek gerekir.</p>\r\n\r\n<p>\r\n	K&ouml;t&uuml;mser kimse, herkese karşı mı yoksa has fertlere kaşı mı k&ouml;t&uuml;mserdir?</p>\r\n\r\n<p>\r\n	Bu konu i&ccedil;in k&uuml;lli bir kanun yoktur, zira bu k&ouml;t&uuml;mser şahsa, şahsın ne &ouml;l&ccedil;&uuml;de k&ouml;t&uuml;mser olduğuna ve k&ouml;t&uuml;mser şahsın, k&ouml;t&uuml;mserlik k&ouml;kenine bağlıdır. Bazen insan, &ouml;zel bir kimseye karşı d&uuml;şmanlık, haset ve&hellip; dolayı, o kimseye karşı k&ouml;t&uuml;mserdir ve başkalarına karşı b&ouml;yle bir tutumu yoktur. Bazen de birisine olan yakınlık onun k&ouml;t&uuml;mserliğine neden olur. Onun isteklerini yerine getirmediği i&ccedil;in ona k&ouml;t&uuml;mser olur. Birilerden kendisine ihsanda bulunması beklentisindedir, beklentisi yerine getirilmediği durumda onun bu işini cimriliğe ve kasıtlı olduğuna yorumlar.&nbsp;&nbsp; Ama bazen de bu k&ouml;t&uuml; sıfat, insanda k&ouml;kleşir; onun zatının bir par&ccedil;ası durumuna gelir. B&ouml;yle bir kimse herkese ve hatta kendine, eşine, &ccedil;ocuklarına, arkadaşına ve&hellip; karşı k&ouml;t&uuml;mserdir. İmam Sadık (a.s) ş&ouml;yle buyurur: &ldquo;Halkın &uuml;&ccedil;te ikisinden fazlası bu g&uuml;naha m&uuml;pteladır.&rdquo;[16]</p>\r\n\r\n<p>\r\n	K&ouml;t&uuml;mserliğin cezası var mıdır?</p>\r\n\r\n<p>\r\n	İnsanın tasavvur ve zihnine hutur eden (zihnine gelen) şeyler g&uuml;nah sayılmaz, ama insanın diğerlerine karşı k&ouml;t&uuml;mser olması ve fikrinin k&ouml;t&uuml;mserliğe itimat etmesi, kalbinin ona y&ouml;nelmesi ve doğal olarak amelde zahir etmesi yasaklanmıştır.[17] Buna binaen k&ouml;t&uuml;mserliğin &uuml;&ccedil; merhalesi vardır: 1.Kalbi, 2. S&ouml;ylemsel, 3. Pratik. Kalpten ge&ccedil;en şeyler, teklif kapsamına girmez, zira bu insanın ihtiyarı dışındadır. Ama k&ouml;t&uuml;mserliğin yasaklandığı merhale, s&ouml;ylem ve pratikle alakalıdır.[18]</p>\r\n\r\n<p>\r\n	Beşerin t&uuml;m fertleri i&ccedil;in b&uuml;t&uuml;n yaş merhalelerinde bu g&uuml;nahın s&ouml;z konusu olması m&uuml;mk&uuml;nd&uuml;r. Ş&ouml;yle ki: &ldquo;Zandan ka&ccedil;ınmak&rdquo;tan maksat (hucur&acirc;t Suresi&rsquo;nde yasaklandığı gibi), zan ve k&ouml;t&uuml;mserliğin bizzat kendisi değildir. &Ccedil;&uuml;nk&uuml; zan ve k&ouml;t&uuml;mserliğin kendisi bir &ccedil;eşit nefsan&icirc; bir idraktir ve buna karşı da kalp a&ccedil;ıktır, birden bire zan ve k&ouml;t&uuml;mserlik kalbe girer ve insan ise, bunun &ouml;n&uuml;n&uuml; almak i&ccedil;in kalp ve nefsine bir kapı yapamaz. O hal de bizzat zannın kendisinden sakındırmak doğru değildir. Ama insanın ihtiyarinde olup zanna neden olan bazı mukaddimelerden sakındırılması m&uuml;mk&uuml;nd&uuml;r. Buna binaen ayette suizannı kabullenmekten sakındırmak kastedilip ş&ouml;yle denilmek istenmiştir: Eğer kalbinde biri i&ccedil;in suizan oluşmuşsa, bunu kabullenme ve onu eyleme d&ouml;n&uuml;şt&uuml;rme. O hal de &ldquo;Zanların bazısı g&uuml;nahtır&rdquo; buyruğundan da bizzat zannın kendisi kastedilmemiş (&Ccedil;&uuml;nk&uuml; zan tek başına ister iyi ister k&ouml;t&uuml; olsun g&uuml;nah değildir. Zira bunun insanın ihtiyarinde olmadığını s&ouml;ylemiştik), bilakis onu eyleme taşımak ki bu da bazı konularda haramdır. &Ouml;rneğin: Senin yanında birisi hakkında k&ouml;t&uuml; konuşulur. Sende, hakkında konuşulan kimseye karşı suizanna d&uuml;şer onun hakkında bu suizannı kabul eder, onu eyleme ge&ccedil;irir hakkında konuşulan kimseye hakaret eder veya duyduklarının aynısını ona nispetlendirir veya ger&ccedil;ekleşen bu suizannından &ouml;t&uuml;r&uuml; kendince başka bir eylem y&uuml;kl&uuml;yorsun. B&uuml;t&uuml;n bunlar k&ouml;t&uuml;, g&uuml;nah ve haram eserlerdir.[19] Ve b&ouml;yle bir kimse de uhrevi azaba m&uuml;stahaktır.</p>\r\n\r\n<p>\r\n	K&ouml;t&uuml;mserliğin eserleri:</p>\r\n\r\n<p>\r\n	K&ouml;t&uuml;mserlik ve suizannın bir takım eserleri vardır ve biz bunlardan bazılarını zikredeceğiz:</p>\r\n\r\n<p>\r\n	1. Emniyetin kalkması: K&ouml;t&uuml;mser olan bir kimse, M&uuml;sl&uuml;man&rsquo;ın şahsi ve mahrem alanına tecav&uuml;z eder.</p>\r\n\r\n<p>\r\n	2. Başkalarının işlerine m&uuml;dahale etme merakı: K&ouml;t&uuml;mser kimse, kendi k&ouml;t&uuml;mserliğine kanıtlar bulmak i&ccedil;in tecess&uuml;s (gizli şeyleri araştırma) yaparak M&uuml;sl&uuml;manlardan h&uuml;rriyetlerini selp eder.</p>\r\n\r\n<p>\r\n	3. M&uuml;min kardeşlerinin gıybetine m&uuml;ptela olmak:[20] insan birisi hakkında suizan yaptığı zaman bu suizandan &ouml;t&uuml;r&uuml; onun gıybetini caiz g&ouml;r&uuml;r, dolayısıyla onun gıybetini yapar.[21]</p>\r\n\r\n<p>\r\n	4. İbadetlerin yok olunması: Hz. Ali (a.s) ş&ouml;yle buyuruyor: &ldquo;K&ouml;t&uuml;mser olmaktan (Zannını k&ouml;t&uuml;ye d&ouml;nd&uuml;rmekten) sakın! Zira hakikaten k&ouml;t&uuml;mserlik ibadeti yok eder ve g&uuml;nahı b&uuml;y&uuml;t&uuml;r.&rdquo;[22]</p>\r\n\r\n<p>\r\n	5. Dostları kaybetmek, yalnızlık ve inziva: İmam Ali (a.s) ş&ouml;yle buyuruyor: &ldquo;her kime k&ouml;t&uuml;mserlik galip gelirse, hi&ccedil;bir dostla barışma mahallini bırakmaz.&rdquo;[23]</p>\r\n\r\n<p>\r\n	6. Korku, cimrilik ve hırsa sebep olur: Peygamber (s.a.a), Ali (s.a)&rsquo;ye ş&ouml;yle buyurur: &ldquo; Ey Ali; korku, cimrilik ve hırs, suizandan kaynaklanan g&uuml;d&uuml;lerdir.&rdquo;[24]</p>\r\n\r\n<p>\r\n	------------<br />\r\n	[1] Y&ucirc;suf, 87.</p>\r\n\r\n<p>\r\n	[2] Tayyip, Seyit Abd&uuml;lh&uuml;seyin, &ldquo;Etyabu&rsquo;l-beyan fi tefsir&rsquo;il-Kur&rsquo;an&rdquo;, ikinci baskı, Naşiri İntişaratı İslam, Tahran, 1378, ş. c. 9, s. 416 ve 417.</p>\r\n\r\n<p>\r\n	[3] Atarudi, Azizullah, &ldquo;İman ve k&uuml;fr&rdquo;, terc&uuml;meyi &ldquo;el-İman ve el-k&uuml;fr&rdquo;, &ldquo;Bihar&rsquo;ul-Envar&rdquo;, birinci baski, Naşiri İntişaratı Atarut, Tahran, 1378 Şemsi, c. 1, s. 550.</p>\r\n\r\n<p>\r\n	[4] A.g.e. c. 2, s. 65.</p>\r\n\r\n<p>\r\n	[5] &ldquo;Men raziye an nefsihi kesur&rsquo;es-sahitune aleyhi.&rdquo;(Allame Meclisi, &ldquo; Bihar&rsquo;ul-Envar&rdquo;, c. 69, s. 317).</p>\r\n\r\n<p>\r\n	[6] &ldquo;Fe-hum li enfusihim m&uuml;ttehimune ve min a&rsquo;amalihim m&uuml;şfikune iza z&uuml;kkiye ahad&uuml;n minhum hafe mimma yukal&uuml; leh&uuml;&rdquo;. (&ldquo;Nehc&rsquo;ul-Belağa&rdquo;, hutbe 193,).</p>\r\n\r\n<p>\r\n	[7] &ldquo;Nehc&rsquo;&uuml;l-Belağa&rdquo;, 53. Mektup.</p>\r\n\r\n<p>\r\n	[8] Muhammedi Rey Şehri, Muhammed, &ldquo;Mizan&rsquo;ul-Hikme&rdquo;, c. 7, s. 3401.</p>\r\n\r\n<p>\r\n	[9] Hucurat, 12.</p>\r\n\r\n<p>\r\n	[10] &ldquo;Mizan&rsquo;ul-Hikme&rdquo;, c. 7, s. 3401.</p>\r\n\r\n<p>\r\n	[11] Hucurat Suresinin 12. Ayetinin tefsirine m&uuml;racaat ediniz.</p>\r\n\r\n<p>\r\n	[12] &ldquo;Mizan&rsquo;ul-Hikme&rdquo;, c. 12.</p>\r\n\r\n<p>\r\n	[13] &ldquo;Bihar&rsquo;ul-Envar&rdquo;, M&uuml;esseseyi el-Vefa, Beyrut, 1404 Kameri, c. 71, s. 197.</p>\r\n\r\n<p>\r\n	[14]&ldquo; Mizan&rsquo;ul-Hikem&rdquo;, c. 7, s. 3392.</p>\r\n\r\n<p>\r\n	[15] Hucur&acirc;t, 12.</p>\r\n\r\n<p>\r\n	[16] Kuleyni, &ldquo;Usul&rsquo;&uuml; K&acirc;fi&rdquo;, d&ouml;rd&uuml;nc&uuml; baskı, Darul Kut&uuml;b&rsquo;&uuml;l İslamiye, Tahran, 1365 Şemsi, c. 2, s. 412.</p>\r\n\r\n<p>\r\n	[17] Feyzi Kaşani, &ldquo;el-Muhaccet&rsquo;&uuml;l-Beyza&rdquo;, c. 5, s. 286.</p>\r\n\r\n<p>\r\n	[18] Tabersi, Fazl b. el-Hasan, &ldquo;Mecme&rsquo;ul-Beyan fi tefsir&rsquo;il-Kuran&rdquo; (terc&uuml;me) Birinci baskı, Tahran, 1360 Şemsi, c. 23, s. 218 ve 219.</p>\r\n\r\n<p>\r\n	[19] &ldquo;el-Mizan&rdquo;ın terc&uuml;mesi, c. 18, s. 483.</p>\r\n\r\n<p>\r\n	[20] Destğayb, Seyit Abd&uuml;lh&uuml;seyin, &ldquo;Kalbi selim&rdquo;, c. 2, s. 183,184 ve 185.</p>\r\n\r\n<p>\r\n	[21] Mustafavi, Hasan, &ldquo;Mustafavi&rdquo; (terc&uuml;me), Birinci baskı, Naşiri Enc&uuml;meni İslamiyi Hikmet ve Felsefeyi İran, , Tahran, 1360 Şemsi,&nbsp; s. 207.</p>\r\n\r\n<p>\r\n	[22] &ldquo;Şerhi Gurrer&rsquo;ul-Hikem&rdquo;, c. 2, s. 308.</p>\r\n\r\n<p>\r\n	[23] &ldquo;Şerhi Gurer&rsquo;ul-Hikem&rdquo;, c. 5, s. 406.</p>\r\n\r\n<p>\r\n	[24] Atarudi, Azizullah, &ldquo;İman ve k&uuml;fr&rdquo;, &ldquo;el-İman vel K&uuml;fr&rdquo; &uuml;n terc&uuml;mesi, &ldquo;Biharu&rsquo;l-Envar&rdquo;, c. 2, s. 73.</p>\r\n','K&ouml;t&uuml;mserlik, i&ccedil;sel bir halet olup &ccedil;ok k&ouml;t&uuml; bir sıfattır ve &ccedil;eşitli a&ccedil;ılardan incelenebilir. Zira bireysel, toplumsal, ruhi, cismi, uhrevi ve d&uuml;nyevi bir&ccedil;ok menfi etkileri vardır. İslam kaynaklarında k&ouml;t&uuml;mserliğin etki ve sebeplerinin a&ccedil;ıklanmasının yanı sıra, bu hastalığın tedavi yolları da zikredilmiştir.','İslam kaynaklarında suizan tabiri kullanılan k&ouml;t&uuml;mserlik ve k&ouml;t&uuml; sanı, şahsın, başkalarına ve etrafındakilere itimatsızlığının doğmasına sebep olan deruni bir halettir. Bu sebeple k&ouml;t&uuml;mser kimseler hadiselere, gelişen olaylara, fertlere ve başkalarının yaptığı işlere olumsuz bir g&ouml;zle bakar ve bunları yanlış bir şekilde yorumlarlar. K&ouml;t&uuml;mserlik yani &ldquo;suizan&rdquo;, iyi bir sıfat olan iyimserliğin (iyi sanı- h&uuml;sn&uuml; zan) karşısında yer alan g&uuml;nahlardan bir g&uuml;nahtır.\r\n\r\n\r\n	Hakkında suizan yapılan şeyleri (m&uuml;taallakı) g&ouml;z &ouml;n&uuml;nde bulundurarak suizan&rsquo;ı d&ouml;rt kısımda sınıflandırılması m&uuml;mk&uuml;nd&uuml;r:\r\n\r\n\r\n	1- Allah&rsquo;a suizan\r\n\r\n\r\n	2- Kendine suizan\r\n\r\n\r\n	3- D&uuml;şmanlara suizan\r\n\r\n\r\n	4- Yakınlara, arkadaşlara, m&uuml;minlere ve&hellip; Suizan\r\n\r\n\r\n	1- Allah&rsquo;a suizan: Allah&rsquo;a suizan, yani varlıklar ve insanlar konusunda Allah&rsquo;a karşı k&ouml;t&uuml;mser olmaktır. Allah&rsquo;ın rahmetinden &uuml;midi kesmek bunun bir &ouml;rneğidir. Bu, halet beğenilmeyen bir iş ve haramdır. Allah-u Te&acirc;l&acirc; Kur&rsquo;an&rsquo;ı Kerim&rsquo;de ş&ouml;yle buyurur: &ldquo;Allah&rsquo;ın rahmetinden &uuml;mit kesmeyin. &Ccedil;&uuml;nk&uuml; k&acirc;firler topluluğundan başkası Allah&rsquo;ın rahmetinden &uuml;midini kesmez.&rdquo;[1] B&ouml;yle bir suizan tamamen yersiz ve b&uuml;y&uuml;k g&uuml;nahlardandır. İnsan olsun cin olsun m&uuml;min bir kimsenin, Allah&rsquo;ın bunca geniş rahmeti ve bağışlaması karşısında, O&rsquo;nun rahmeti, bağışlaması ve affından &uuml;midini kesmemesi gerekir.[2]\r\n\r\n\r\n	&Ccedil;ok g&uuml;nah, cehalet, Allah&rsquo;ı tanımama, cimrilik ve&hellip; gibi şeyler, insanın Allah&rsquo;a karşı suizan beslemesine sebep olur. Bir rivayette cimriliğin, Allah&rsquo;a karşı suizan beslenmesine sebep olduğu zikredilmiştir.[3]\r\n\r\n\r\n	Allah&rsquo;a karşı suizan beslenmesine sebep olan işleri tanımak suretiyle, bu sebepleri ortadan kaldırmak ve iyi niyetli olma sebeplerini hazırlamak gerekir. İmam Rıza (a.s) ş&ouml;yle buyurur: &ldquo;Allah&rsquo;a karşı iyi niyetli olunuz; zira Allah-u Te&acirc;l&acirc; ş&ouml;yle buyurur: Ben h&uuml;sn&uuml; niyete tevecc&uuml;h ederim, eğer o, hayrı nazarda tutarsa hayra ulaşacaktır ve eğer suizanda bulunursa, suizannına ulaşacaktır.[4]\r\n\r\n\r\n	2- Kendine karşı k&ouml;t&uuml;mserlik: Kendine karşı &ccedil;ok fazla ve yersiz iyimser olmak, (bir taraftan) al&ccedil;almamıza ve durgunluğumuza neden olurken (diğer taraftan da) başkalarının da bize karşı merhametsiz olmasına sebep olacaktır. İmam Rıza (a.s) ş&ouml;yle buyurur: &ldquo; Kendinden razı olan kimselerden, bir&ccedil;okları razı olmayacaktır.&rdquo;[5]Aynı şekilde ifrata ka&ccedil;maksızın insanın kendine karşı suizanda bulunması da tek&acirc;m&uuml;l vesilesidir, İmam Ali (a.s) ş&ouml;yle buyurur: &ldquo;Muttakilerin sıfatlarından birisi, kendine karşı suizanda bulunmaktır.&rdquo;[6]\r\n\r\n\r\n	3- D&uuml;şmana karşı suizan beslemek: B&ouml;yle bir suizan beğenilen ve &ouml;v&uuml;len işlerdendir ve insanın bir lahza bile d&uuml;şmanın hile ve aldatmasından gafil olmamasına sebep olur. Kim bilir belki de d&uuml;şman dostluk kapısından i&ccedil;eri girer ve g&ouml;r&uuml;n&uuml;rde iyimser ve barış&ccedil;ı bir eda takınarak dostluk elini uzatır, ne var ki aldatma ve zarar verme hedefindedir. Bu sebeple insanın, d&uuml;şmanının s&ouml;z ve hareketlerine karşı iyimser olmaması gerekir. Hz. Ali (a.s) Nehc&rsquo;&uuml;l-Belağa&rsquo;da Malik Eşter&rsquo;e hitap ederek ş&ouml;yle buyurur: &ldquo;D&uuml;şmanına karşı barıştıktan sonra dikkatli ol! Dikkatli ol! Zira d&uuml;şman bazen gaflete d&uuml;ş&uuml;rmek i&ccedil;in yaklaşır. O hal de ileri g&ouml;r&uuml;şl&uuml; ol ve h&uuml;sn&uuml; zannını su&ccedil;la.&rdquo;[7]\r\n\r\n\r\n	4- Yakınlara, arkadaşlara, m&uuml;minlere ve&hellip; karşı suizanna gelince: Yakınlara, arkadaşlara, m&uuml;minlere ve&hellip; suizan beslemek ki, zahiren sizinde sorduğunuz soru da bu meseleye y&ouml;neliktir, İslami kaynak ve dini metinlerden anlaşıldığı kadarıyla, b&ouml;yle bir şey i&ccedil;inde yaşadığımız &ccedil;evre ve toplumla yakından alakalıdır.\r\n\r\n\r\n	a)&nbsp;&nbsp; Halkın &ccedil;oğunun, g&uuml;nah ehli olduğu bir &ccedil;evrede yaşıyorsak ve o toplumda adalet yerini, adaletsizliğe bırakmışsa ve herkes yalnızca kendi d&uuml;nyasını d&uuml;ş&uuml;n&uuml;yorsa, a&ccedil;ıktır ki b&ouml;yle bir toplumda itimatsızlık ve k&ouml;t&uuml;mserlik asıl olacaktır. Bu sebeptendir ki İmam Hadi (a.s) ş&ouml;yle buyurur: &ldquo;Ne zaman adaletsizlik, adalete galip olursa, bir şahsın iyiliği sana malum oluncaya kadar ona karşı iyimser olmayınız&rdquo;.[8]\r\n\r\n\r\n	b)&nbsp; Ama i&ccedil;inde yaşadığımız toplumun temeli adalet &uuml;zerine kurulmuş ve o toplum i&ccedil;inde m&uuml;minler yaşıyorsa, b&ouml;yle bir toplumda iyimser olmak ve k&ouml;t&uuml;mserlikten ka&ccedil;ınmak gerekir. &Ccedil;&uuml;nk&uuml; itimat esasına g&ouml;re yapılanan bir topluma itimat edilmelidir. Allah-u Te&acirc;l&acirc; bu konuda ş&ouml;yle buyurur: &ldquo;Ey iman edenler! Zannın bir&ccedil;oğundan sakının. &Ccedil;&uuml;nk&uuml; zannın bir kısmı g&uuml;nahtır.&rdquo;[9]\r\n\r\n\r\n	İmam Hadi (a.s) ş&ouml;yle buyurur: &ldquo;Adaletin zulme galip geldiği bir toplumda, k&ouml;t&uuml;l&uuml;ğ&uuml; sana malum olana kadar biri hakkında k&ouml;t&uuml; d&uuml;ş&uuml;nmen haramdır&rdquo;.[10] İslam&rsquo;a g&ouml;re M&uuml;sl&uuml;man&rsquo;ın haysiyeti muhterem ve saygındır; &ouml;zel bir değeri vardır ve Allah-u Te&acirc;l&acirc; M&uuml;sl&uuml;man&rsquo;ın haysiyetini korumak i&ccedil;in, suizannı yasaklamıştır. M&uuml;fessirler Kur&rsquo;an&rsquo;da ge&ccedil;en &ldquo;suizan-k&ouml;t&uuml; d&uuml;ş&uuml;nmek&rdquo; den sakınmayı, M&uuml;sl&uuml;man&rsquo;a karşı k&ouml;t&uuml; d&uuml;ş&uuml;nmemek olarak yorumlamışlardır.[11] Buna binaen M&uuml;sl&uuml;man&rsquo;ın her ne kadar g&ouml;r&uuml;n&uuml;ş itibariyle iyiye yorumlanması zor bile olsa da başkalarının amellerini dostluk ve iyiliğe yorumlaması gerekir.\r\n\r\n\r\n	Bir rivayette Peygamber Ekrem (s.a.a) ş&ouml;yle buyururlar: &ldquo;Kardeşinin s&ouml;ylediği şeyler ve yaptığı amelleri i&ccedil;in tevcih ara ve eğer bulamazsan, tevcih edecek bir şeyler uydur.&rdquo;[12]\r\n\r\n\r\n	K&ouml;t&uuml;mserlik ile alakalı olarak sorulan diğer soruları zikredilen tertibi g&ouml;zeterek cevaplandırmaya &ccedil;alışacağız:\r\n\r\n\r\n	K&ouml;t&uuml;mserliğin illeti nedir?\r\n\r\n\r\n	K&ouml;t&uuml;mserlik i&ccedil;in bir takım sebepler a&ccedil;ıklanmıştır, bunlardan bazıları:\r\n\r\n\r\n	1)&nbsp;&nbsp; İ&ccedil;sel ve dışsal kirlenme: Kendileri kirli ve bulanmış kimseler (manevi anlamdaki kirlilik) başkalarını da kendileri gibi kirli ve &ccedil;irkin g&ouml;r&uuml;rler.\r\n\r\n\r\n	2)&nbsp;&nbsp; K&ouml;t&uuml; kimselerle oturup kalkmak: İnsan fasit kimselerle oturup kalktığı zaman, herkese karşı k&ouml;t&uuml;mser olması gayet doğaldır. &Ccedil;&uuml;nk&uuml; başkalarını da, oturup kalktığı kimseler gibi olduğunu zannederler. Bir hadiste İmam Ali (a.s) ş&ouml;yle buyururlar: &ldquo;K&ouml;t&uuml;lerle oturup kalkmak, iyilere karşı k&ouml;t&uuml;mser olma sebebidir.&rdquo;[13]\r\n\r\n\r\n	3)&nbsp;&nbsp; Bozuk &ccedil;evrelerde yaşamak.\r\n\r\n\r\n	4)&nbsp;&nbsp; Hakarete uğramanın ukdesi (kin ve nefreti). Dar g&ouml;r&uuml;şl&uuml;l&uuml;ğe du&ccedil;ar olan kimseler veya başkaları tarafından horlananlar, başkalarını da kendi d&uuml;ş&uuml;nce d&uuml;nyasında hakir, al&ccedil;ak ve g&uuml;naha bulaşmış olduklarını d&uuml;ş&uuml;n&uuml;rler ve bu vesileyle kendi hakarete uğramışlıklarını aza indirgemeye ve yalancı bir dinginliğe ulaşmaya &ccedil;alışırlar.\r\n\r\n\r\n	K&ouml;t&uuml;mserliği tedavi etmenin bazı yolları\r\n\r\n\r\n	a.&nbsp;&nbsp; Aklın g&uuml;&ccedil;lendirilmesi: K&ouml;t&uuml;mserlik, akıl ve d&uuml;ş&uuml;nce yetersizliğidir ve b&ouml;yle kimseler, her şeyi g&ouml;rmeden kabul ederler. İmam Ali (a.s) ş&ouml;yle buyurur: &ldquo;H&uuml;sn&uuml; zan, akıllılığın alametlerindendir.&rdquo;[14]\r\n\r\n\r\n	b.&nbsp;&nbsp; Tekebb&uuml;r ve gururdan ka&ccedil;ınma\r\n\r\n\r\n	c.&nbsp;&nbsp; Doğruya yorumlamak: K&ouml;t&uuml;mser kimseler, insanın aslını keramete yorumlaması gerekir.\r\n\r\n\r\n	Acaba k&ouml;t&uuml;mserlik, suizannın aynısı mıdır?\r\n\r\n\r\n	Arap&ccedil;a &ldquo;Suizan&rdquo; kelimesinin, T&uuml;rk&ccedil;esi terc&uuml;mesi k&ouml;t&uuml;mserliktir (fars&ccedil;a bedbinidir) ve ikisi arasında bir fark yoktur.\r\n\r\n\r\n	Kur&rsquo;an&rsquo;ın k&ouml;t&uuml;mserlik konusundaki g&ouml;r&uuml;ş&uuml; nedir?\r\n\r\n\r\n	Kur&rsquo;an bu meseleye işaret etmiş ve k&ouml;t&uuml;mserliği g&uuml;nahlardan saymıştır. Kur&rsquo;an&rsquo;da ş&ouml;yle buyrulur: &ldquo;Ey iman edenler! Zannın bir&ccedil;oğundan sakının. &Ccedil;&uuml;nk&uuml; zannın bir kısmı g&uuml;nahtır.&rdquo;[15]\r\n\r\n\r\n	Eğer k&ouml;t&uuml;mserlik tedavi edilmişse, tekrar k&ouml;t&uuml;mserliğe m&uuml;ptela olmamak i&ccedil;in ne yapmak gerekir?\r\n\r\n\r\n	Bu k&ouml;t&uuml; hasletten uzaklaştıktan sonra, bir kez daha bu k&ouml;t&uuml; halin d&ouml;nmemesi i&ccedil;in k&ouml;t&uuml;mserliği k&ouml;k&uuml;nden kazınmasına sebep olan işleri tespit ederek s&ouml;z konusu bu işleri takviye etmek gerekir.\r\n\r\n\r\n	K&ouml;t&uuml;mser kimse, herkese karşı mı yoksa has fertlere kaşı mı k&ouml;t&uuml;mserdir?\r\n\r\n\r\n	Bu konu i&ccedil;in k&uuml;lli bir kanun yoktur, zira bu k&ouml;t&uuml;mser şahsa, şahsın ne &ouml;l&ccedil;&uuml;de k&ouml;t&uuml;mser olduğuna ve k&ouml;t&uuml;mser şahsın, k&ouml;t&uuml;mserlik k&ouml;kenine bağlıdır. Bazen insan, &ouml;zel bir kimseye karşı d&uuml;şmanlık, haset ve&hellip; dolayı, o kimseye karşı k&ouml;t&uuml;mserdir ve başkalarına karşı b&ouml;yle bir tutumu yoktur. Bazen de birisine olan yakınlık onun k&ouml;t&uuml;mserliğine neden olur. Onun isteklerini yerine getirmediği i&ccedil;in ona k&ouml;t&uuml;mser olur. Birilerden kendisine ihsanda bulunması beklentisindedir, beklentisi yerine getirilmediği durumda onun bu işini cimriliğe ve kasıtlı olduğuna yorumlar.&nbsp;&nbsp; Ama bazen de bu k&ouml;t&uuml; sıfat, insanda k&ouml;kleşir; onun zatının bir par&ccedil;ası durumuna gelir. B&ouml;yle bir kimse herkese ve hatta kendine, eşine, &ccedil;ocuklarına, arkadaşına ve&hellip; karşı k&ouml;t&uuml;mserdir. İmam Sadık (a.s) ş&ouml;yle buyurur: &ldquo;Halkın &uuml;&ccedil;te ikisinden fazlası bu g&uuml;naha m&uuml;pteladır.&rdquo;[16]\r\n\r\n\r\n	K&ouml;t&uuml;mserliğin cezası var mıdır?\r\n\r\n\r\n	İnsanın tasavvur ve zihnine hutur eden (zihnine gelen) şeyler g&uuml;nah sayılmaz, ama insanın diğerlerine karşı k&ouml;t&uuml;mser olması ve fikrinin k&ouml;t&uuml;mserliğe itimat etmesi, kalbinin ona y&ouml;nelmesi ve doğal olarak amelde zahir etmesi yasaklanmıştır.[17] Buna binaen k&ouml;t&uuml;mserliğin &uuml;&ccedil; merhalesi vardır: 1.Kalbi, 2. S&ouml;ylemsel, 3. Pratik. Kalpten ge&ccedil;en şeyler, teklif kapsamına girmez, zira bu insanın ihtiyarı dışındadır. Ama k&ouml;t&uuml;mserliğin yasaklandığı merhale, s&ouml;ylem ve pratikle alakalıdır.[18]\r\n\r\n\r\n	Beşerin t&uuml;m fertleri i&ccedil;in b&uuml;t&uuml;n yaş merhalelerinde bu g&uuml;nahın s&ouml;z konusu olması m&uuml;mk&uuml;nd&uuml;r. Ş&ouml;yle ki: &ldquo;Zandan ka&ccedil;ınmak&rdquo;tan maksat (hucur&acirc;t Suresi&rsquo;nde yasaklandığı gibi), zan ve k&ouml;t&uuml;mserliğin bizzat kendisi değildir. &Ccedil;&uuml;nk&uuml; zan ve k&ouml;t&uuml;mserliğin kendisi bir &ccedil;eşit nefsan&icirc; bir idraktir ve buna karşı da kalp a&ccedil;ıktır, birden bire zan ve k&ouml;t&uuml;mserlik kalbe girer ve insan ise, bunun &ouml;n&uuml;n&uuml; almak i&ccedil;in kalp ve nefsine bir kapı yapamaz. O hal de bizzat zannın kendisinden sakındırmak doğru değildir. Ama insanın ihtiyarinde olup zanna neden olan bazı mukaddimelerden sakındırılması m&uuml;mk&uuml;nd&uuml;r. Buna binaen ayette suizannı kabullenmekten sakındırmak kastedilip ş&ouml;yle denilmek istenmiştir: Eğer kalbinde biri i&ccedil;in suizan oluşmuşsa, bunu kabullenme ve onu eyleme d&ouml;n&uuml;şt&uuml;rme. O hal de &ldquo;Zanların bazısı g&uuml;nahtır&rdquo; buyruğundan da bizzat zannın kendisi kastedilmemiş (&Ccedil;&uuml;nk&uuml; zan tek başına ister iyi ister k&ouml;t&uuml; olsun g&uuml;nah değildir. Zira bunun insanın ihtiyarinde olmadığını s&ouml;ylemiştik), bilakis onu eyleme taşımak ki bu da bazı konularda haramdır. &Ouml;rneğin: Senin yanında birisi hakkında k&ouml;t&uuml; konuşulur. Sende, hakkında konuşulan kimseye karşı suizanna d&uuml;şer onun hakkında bu suizannı kabul eder, onu eyleme ge&ccedil;irir hakkında konuşulan kimseye hakaret eder veya duyduklarının aynısını ona nispetlendirir veya ger&ccedil;ekleşen bu suizannından &ouml;t&uuml;r&uuml; kendince başka bir eylem y&uuml;kl&uuml;yorsun. B&uuml;t&uuml;n bunlar k&ouml;t&uuml;, g&uuml;nah ve haram eserlerdir.[19] Ve b&ouml;yle bir kimse de uhrevi azaba m&uuml;stahaktır.\r\n\r\n\r\n	K&ouml;t&uuml;mserliğin eserleri:\r\n\r\n\r\n	K&ouml;t&uuml;mserlik ve suizannın bir takım eserleri vardır ve biz bunlardan bazılarını zikredeceğiz:\r\n\r\n\r\n	1. Emniyetin kalkması: K&ouml;t&uuml;mser olan bir kimse, M&uuml;sl&uuml;man&rsquo;ın şahsi ve mahrem alanına tecav&uuml;z eder.\r\n\r\n\r\n	2. Başkalarının işlerine m&uuml;dahale etme merakı: K&ouml;t&uuml;mser kimse, kendi k&ouml;t&uuml;mserliğine kanıtlar bulmak i&ccedil;in tecess&uuml;s (gizli şeyleri araştırma) yaparak M&uuml;sl&uuml;manlardan h&uuml;rriyetlerini selp eder.\r\n\r\n\r\n	3. M&uuml;min kardeşlerinin gıybetine m&uuml;ptela olmak:[20] insan birisi hakkında suizan yaptığı zaman bu suizandan &ouml;t&uuml;r&uuml; onun gıybetini caiz g&ouml;r&uuml;r, dolayısıyla onun gıybetini yapar.[21]\r\n\r\n\r\n	4. İbadetlerin yok olunması: Hz. Ali (a.s) ş&ouml;yle buyuruyor: &ldquo;K&ouml;t&uuml;mser olmaktan (Zannını k&ouml;t&uuml;ye d&ouml;nd&uuml;rmekten) sakın! Zira hakikaten k&ouml;t&uuml;mserlik ibadeti yok eder ve g&uuml;nahı b&uuml;y&uuml;t&uuml;r.&rdquo;[22]\r\n\r\n\r\n	5. Dostları kaybetmek, yalnızlık ve inziva: İmam Ali (a.s) ş&ouml;yle buyuruyor: &ldquo;her kime k&ouml;t&uuml;mserlik galip gelirse, hi&ccedil;bir dostla barışma mahallini bırakmaz.&rdquo;[23]\r\n\r\n\r\n	6. Korku, cimrilik ve hırsa sebep olur: Peygamber (s.a.a), Ali (s.a)&rsquo;ye ş&ouml;yle buyurur: &ldquo; Ey Ali; korku, cimrilik ve hırs, suizandan kaynaklanan g&uuml;d&uuml;lerdir.&rdquo;[24]\r\n\r\n\r\n	------------\r\n	[1] Y&ucirc;suf, 87.\r\n\r\n\r\n	[2] Tayyip, Seyit Abd&uuml;lh&uuml;seyin, &ldquo;Etyabu&rsquo;l-beyan fi tefsir&rsquo;il-Kur&rsquo;an&rdquo;, ikinci baskı, Naşiri İntişaratı İslam, Tahran, 1378, ş. c. 9, s. 416 ve 417.\r\n\r\n\r\n	[3] Atarudi, Azizullah, &ldquo;İman ve k&uuml;fr&rdquo;, terc&uuml;meyi &ldquo;el-İman ve el-k&uuml;fr&rdquo;, &ldquo;Bihar&rsquo;ul-Envar&rdquo;, birinci baski, Naşiri İntişaratı Atarut, Tahran, 1378 Şemsi, c. 1, s. 550.\r\n\r\n\r\n	[4] A.g.e. c. 2, s. 65.\r\n\r\n\r\n	[5] &ldquo;Men raziye an nefsihi kesur&rsquo;es-sahitune aleyhi.&rdquo;(Allame Meclisi, &ldquo; Bihar&rsquo;ul-Envar&rdquo;, c. 69, s. 317).\r\n\r\n\r\n	[6] &ldquo;Fe-hum li enfusihim m&uuml;ttehimune ve min a&rsquo;amalihim m&uuml;şfikune iza z&uuml;kkiye ahad&uuml;n minhum hafe mimma yukal&uuml; leh&uuml;&rdquo;. (&ldquo;Nehc&rsquo;ul-Belağa&rdquo;, hutbe 193,).\r\n\r\n\r\n	[7] &ldquo;Nehc&rsquo;&uuml;l-Belağa&rdquo;, 53. Mektup.\r\n\r\n\r\n	[8] Muhammedi Rey Şehri, Muhammed, &ldquo;Mizan&rsquo;ul-Hikme&rdquo;, c. 7, s. 3401.\r\n\r\n\r\n	[9] Hucurat, 12.\r\n\r\n\r\n	[10] &ldquo;Mizan&rsquo;ul-Hikme&rdquo;, c. 7, s. 3401.\r\n\r\n\r\n	[11] Hucurat Suresinin 12. Ayetinin tefsirine m&uuml;racaat ediniz.\r\n\r\n\r\n	[12] &ldquo;Mizan&rsquo;ul-Hikme&rdquo;, c. 12.\r\n\r\n\r\n	[13] &ldquo;Bihar&rsquo;ul-Envar&rdquo;, M&uuml;esseseyi el-Vefa, Beyrut, 1404 Kameri, c. 71, s. 197.\r\n\r\n\r\n	[14]&ldquo; Mizan&rsquo;ul-Hikem&rdquo;, c. 7, s. 3392.\r\n\r\n\r\n	[15] Hucur&acirc;t, 12.\r\n\r\n\r\n	[16] Kuleyni, &ldquo;Usul&rsquo;&uuml; K&acirc;fi&rdquo;, d&ouml;rd&uuml;nc&uuml; baskı, Darul Kut&uuml;b&rsquo;&uuml;l İslamiye, Tahran, 1365 Şemsi, c. 2, s. 412.\r\n\r\n\r\n	[17] Feyzi Kaşani, &ldquo;el-Muhaccet&rsquo;&uuml;l-Beyza&rdquo;, c. 5, s. 286.\r\n\r\n\r\n	[18] Tabersi, Fazl b. el-Hasan, &ldquo;Mecme&rsquo;ul-Beyan fi tefsir&rsquo;il-Kuran&rdquo; (terc&uuml;me) Birinci baskı, Tahran, 1360 Şemsi, c. 23, s. 218 ve 219.\r\n\r\n\r\n	[19] &ldquo;el-Mizan&rdquo;ın terc&uuml;mesi, c. 18, s. 483.\r\n\r\n\r\n	[20] Destğayb, Seyit Abd&uuml;lh&uuml;seyin, &ldquo;Kalbi selim&rdquo;, c. 2, s. 183,184 ve 185.\r\n\r\n\r\n	[21] Mustafavi, Hasan, &ldquo;Mustafavi&rdquo; (terc&uuml;me), Birinci baskı, Naşiri Enc&uuml;meni İslamiyi Hikmet ve Felsefeyi İran, , Tahran, 1360 Şemsi,&nbsp; s. 207.\r\n\r\n\r\n	[22] &ldquo;Şerhi Gurrer&rsquo;ul-Hikem&rdquo;, c. 2, s. 308.\r\n\r\n\r\n	[23] &ldquo;Şerhi Gurer&rsquo;ul-Hikem&rdquo;, c. 5, s. 406.\r\n\r\n\r\n	[24] Atarudi, Azizullah, &ldquo;İman ve k&uuml;fr&rdquo;, &ldquo;el-İman vel K&uuml;fr&rdquo; &uuml;n terc&uuml;mesi, &ldquo;Biharu&rsquo;l-Envar&rdquo;, c. 2, s. 73.');
INSERT INTO `ftcwg_islamquest_qt_tr_tr` VALUES (683,'tr703','<p>\r\n	<span>Bu konuda dikkat edilmesi gereken &ouml;nemli nokta şudur: Kur&rsquo;an, İncil&rsquo;de İslam Peygamber&rsquo;inin (s.a.a) m&uuml;jdeleyici olduğunu s&ouml;yl&uuml;yorsa, tahrif edilmiş İncil&rsquo;i değil, Hz. İsa&rsquo;nın (a.s) getirdiği incili kastetmektedir. Elbette tahrif edilmiş hali hazırdaki İncil&rsquo;de de, bu meseleye işaret edilmesi dikkate değer bir konudur.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span>Hz. Mesih (a.s), &ldquo;Farkilit&rdquo;ın geleceği m&uuml;jdesini vermişti. Bu kelime (Farkili t), Yunancadır ve kelimenin aslı (&ldquo;p&rdquo; ve &ldquo;r&rdquo; harflerinin kesre şeklinde okunmasıyla) &ldquo;Pırıklitus&rsquo;tur&rdquo;. Arap&ccedil;alaştırıldığı i&ccedil;in &ldquo;Farkilit&rdquo; şeklini almıştır. Pırıklitus, isminin dilden dile dolaştığı ve herkesin onu &ouml;vd&uuml;ğ&uuml; kimsedir. &ldquo;Ahmet&rdquo; kelimesinin anlamı da bunun aynısıdır. Hatta &ldquo;Ahmet&rdquo; kelimesinde var olan &ouml;v&uuml;lm&uuml;şl&uuml;k &ldquo;ismi tafzil&rdquo; olduğundan dolayı Muhammed kelimesinde yoktur. Bu &ouml;v&uuml;lm&uuml;şl&uuml;k Yunanca olan &ldquo;Pırıklitus&rdquo; kelimesinde de var olmaktadır. G&uuml;n&uuml;m&uuml;z Hıristiyanları, terc&uuml;me edilmiş İncillerde bu kelimeyi &ldquo;teselli veren&rdquo; şeklinde &ccedil;evirmişlerdir. İncil kitabını okuyan okuyucular &ldquo;teselli veren&rdquo; kelimesiyle karşılaştıkları her yerde &ldquo;Farkilit&rdquo; kelimesinin terc&uuml;mesi olduğunu bilmelilerdir. Hıristiyanların inancına g&ouml;re &ldquo;Pırıklitus&rdquo; kelimesindeki &ldquo;p&rdquo; ve &ldquo;r&rdquo; harfleri fethe şeklindedir, dolayısıyla &ldquo;pereklitus&rdquo; şeklinde okuyorlar. Onlar ş&ouml;yle diyorlar: Eğer &ldquo;p&rdquo; ve &ldquo;r&rdquo; harfleri kesre şeklinde olmuş olsaydı Ahmet anlamına gelirdi, Ama fethe şeklinde olduğu i&ccedil;in &ldquo;teselli veren&rdquo; anlamındadır. Ne var ki bize g&ouml;re birinci terc&uuml;me doğrudur. Kur&rsquo;an&rsquo;ı Kerim&rsquo;de de ş&ouml;yle buyrulmuştur: <b>&ldquo;</b><i>Hani, Meryem oğlu İsa, &ldquo;Ey İsrailoğulları! Ş&uuml;phesiz ben, Allah&rsquo;ın size, benden &ouml;nce gelen Tevrat&rsquo;ı doğrulayıcı ve benden sonra gelecek, Ahmet adında bir peygamberi m&uuml;jdeleyici (olarak g&ouml;nderdiği) peygamberiyim&rdquo; demişti.</i><b>&rdquo;</b></span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span>İncil&rsquo;de, Hz. Mesih&rsquo;ten (a.s) sonra İslam Peygamberi&rsquo;nin (s.a.a) geleceğine dair a&ccedil;ık deliller vardır ve biz, buna ayrıntılı cevapta işaret edeceğiz.</span></p>\r\n','<p>\r\n	Bu konuda dikkat edilmesi gereken &ouml;nemli nokta şudur: Kur&rsquo;an, İncil&rsquo;de İslam Peygamberi&rsquo;nin (s.a.a) m&uuml;jdeleyici olduğunu s&ouml;yl&uuml;yorsa, tahrif edilmiş İncil&rsquo;i değil, Hz. İsa&rsquo;nın (a.s) getirdiği incili kastetmektedir. Elbette tahrif edilmiş hali hazırdaki İncil&rsquo;de de, bu meseleye işaret edilmesi dikkate değer bir konudur.</p>\r\n\r\n<p>\r\n	Hz. Mesih (a.s), &ldquo;Farkilit&rdquo;ın geleceği m&uuml;jdesini vermişti. Bu kelime (Farkili t), Yunancadır ve kelimenin aslı (&ldquo;p&rdquo; ve &ldquo;r&rdquo; harflerinin kesre şeklinde okunmasıyla) &ldquo;Pırıklitus&rsquo;tur&rdquo;. Arap&ccedil;alaştırıldığı i&ccedil;in &ldquo;Farkilit&rdquo; şeklini almıştır. Pırıklitus, isminin dilden dile dolaştığı ve herkesin onu &ouml;vd&uuml;ğ&uuml; kimsedir. &ldquo;Ahmet&rdquo; kelimesinin anlamı da bunun aynısıdır. Hatta &ldquo;Ahmet&rdquo; kelimesinde var olan &ouml;v&uuml;lm&uuml;şl&uuml;k &ldquo;ismi tafzil&rdquo; olduğundan dolayı Muhammed kelimesinde yoktur. Bu &ouml;v&uuml;lm&uuml;şl&uuml;k Yunanca olan &ldquo;Pırıklitus&rdquo; kelimesinde de var olmaktadır. G&uuml;n&uuml;m&uuml;z Hıristiyanları, terc&uuml;me edilmiş İncillerde bu kelimeyi &ldquo;teselli veren&rdquo; şeklinde &ccedil;evirmişlerdir. İncil kitabını okuyan okuyucular &ldquo;teselli veren&rdquo; kelimesiyle karşılaştıkları her yerde &ldquo;Farkilit&rdquo; kelimesinin terc&uuml;mesi olduğunu bilmelilerdir. Hıristiyanların inancına g&ouml;re &ldquo;Pırıklitus&rdquo; kelimesindeki &ldquo;p&rdquo; ve &ldquo;r&rdquo; harfleri fethe şeklindedir, dolayısıyla &ldquo;pereklitus&rdquo; şeklinde okuyorlar. Onlar ş&ouml;yle diyorlar: Eğer &ldquo;p&rdquo; ve &ldquo;r&rdquo; harfleri kesre şeklinde olmuş olsaydı Ahmet anlamına gelirdi, Ama fethe şeklinde olduğu i&ccedil;in &ldquo;teselli veren&rdquo; anlamındadır. Ne var ki bize g&ouml;re birinci terc&uuml;me doğrudur. Kur&rsquo;an&rsquo;ı Kerim&rsquo;de de ş&ouml;yle buyrulmuştur: &ldquo;Hani, Meryem oğlu İsa, &ldquo;Ey İsrailoğulları! Ş&uuml;phesiz ben, Allah&rsquo;ın size, benden &ouml;nce gelen Tevrat&rsquo;ı doğrulayıcı ve benden sonra gelecek, Ahmet adında bir peygamberi m&uuml;jdeleyici (olarak g&ouml;nderdiği) peygamberiyim&rdquo; demişti.&rdquo;[1]</p>\r\n\r\n<p>\r\n	İslam Peygamberi (s.a.a) ya hakikaten peygamberdi ya da -Allah&rsquo;a sığınırız- yalan yere peygamberlik iddiasında bulundu. Eğer ger&ccedil;ekten peygamberse, o halde Kur&rsquo;an&rsquo;ın s&ouml;z&uuml;, &ldquo;p&rdquo; ve &ldquo;r&rdquo; harflerinin kesre yani &ldquo;Pırıklitus&rdquo; şeklinde olduğunun doğru olduğuna delildir. Ama eğer &ndash; Allah&rsquo;a sığınırız- yalan yere peygamber olduğunu iddia etmiş olsa, yine de onun s&ouml;z&uuml; doğrudur; &ccedil;&uuml;nk&uuml; Nebiyi Ekrem&rsquo;in (s.a.a), kendi davasına g&uuml;venmeksizin Nasran&icirc;lerin elindeki kitaba dayanması akıllıca bir iş değildir. Peygamber (s.a.a), İncil ve Yunanca l&uuml;gatinden haberdar olmadığı i&ccedil;in, bu kelimeyi Yunancayı bilen Nasran&icirc; &acirc;limine s&ouml;ylemişti ve o &acirc;lim de bu haberi Peygamber&rsquo;e (s.a.a) vermişti. S&ouml;z konusu &acirc;lim Yunan l&uuml;gatini &ccedil;ok iyi biliyor ve Yunancayı da okuyabiliyordu, o halde &ldquo;Ahmet&rdquo;in manasını bilen bu &acirc;lim,&ldquo;teselli veren&rdquo; kelimesinin anlamını daha iyi (bitariki evla) bilecektir. İncil Kitabı&rsquo;nda &ldquo;Pırıklitus&rdquo; (kesre okunuşuyla) kelimesini g&ouml;rm&uuml;ş ve bilirkişiliğiyle &ldquo;teselli veren&rdquo; kelimesine itiraz ederek, bu kelimeyi &ldquo;Ahmet&rdquo; olarak terc&uuml;me etmiştir.</p>\r\n\r\n<p>\r\n	Bu a&ccedil;ıklama doğrultusunda o zamanın İncil n&uuml;shalarında &ldquo;teselli veren&rdquo; anlamındaki &ldquo;Pereklitus&rdquo; (P ve r harflerinin fethe okunuşuyla) olarak değil, &ldquo;Ahmet&rdquo; anlamındaki &ldquo;Pırıklitus&rdquo; (kesre telaffuzuyla), olarak yazılıyordu.</p>\r\n\r\n<p>\r\n	Hıristiyanlar, &ldquo;Farkilit&rdquo;in Ruhu&rsquo;l Kud&uuml;s olduğuna ve Mesih (a.s)&rsquo;in, &ldquo;Farkilit&rdquo;ın Havarilere ineceği vadesi verdiğine inanırlar. Ama &ldquo;Farkilit&rdquo;dan, Ruhu&rsquo;ul Kud&uuml;s değil de muayyen bir fert olduğuna dair bir&ccedil;ok delilimiz var olmakta:</p>\r\n\r\n<p>\r\n	1. &Ccedil;ok eski m&uuml;tercimler (Farkilit&rsquo;i) has insani bir ilim olarak bilmiş olmaları hasebiyle, bu lafzın aynısına terc&uuml;melerinde yer vermişlerdir. Eğer bu lafızdan &ldquo;teselli veren&rdquo; anlamış olsalardı, bu lafza terc&uuml;melerinde yer vermezlerdi.</p>\r\n\r\n<p>\r\n	2. Birbirini destekleyen &ccedil;eşitli tarih kaynaklarında, Hıristiyanların İslam&rsquo;dan &ouml;nce bu lafzı muayyen bir ferde tatbik ettiklerine delalet etmektedirler. &Ouml;rneğin, miladi ikinci asrın Nasran&icirc; riyazet &ccedil;ekmiş olan &ldquo;Mentanes&rdquo; ismindeki bir şahıs Anadolu&rsquo;da Farkilit oluğunu iddia etmiş ve o zamanın Nasran&icirc;lerinden bir gurup da ona y&ouml;nelmişlerdir.</p>\r\n\r\n<p>\r\n	3. İncil&rsquo;in 14. B&ouml;l&uuml;m&uuml;n&uuml;n 16. Ayetinde ş&ouml;yle yer alır: &ldquo;Ben, babadan sizin i&ccedil;in başka bir Farkilit g&ouml;ndermesini istiyorum&rdquo;.</p>\r\n\r\n<p>\r\n	Bu s&ouml;zden &ldquo;Ben Farkilit&rsquo;im, benden sonra başka bir Farkilit gelecektir&rdquo; anlamı &ccedil;ıkar. Eğer Farkilit, &ccedil;ok &ouml;v&uuml;len, ismi dilden dile dolaşan ve herkesin onu iyilikle andığı &ldquo;Ahmet&rdquo; anlamına gelmiş olsaydı, bu ibare bu şekilde mana edilebilinirdi. Yani &ldquo;Ben g&uuml;zel isimli bir ferdim ve babadan, başka bir g&uuml;zel isimli bir ferdi g&ouml;ndermesini istiyorum&rdquo; anlamındadır.</p>\r\n\r\n<p>\r\n	Ama eğer &ldquo;Farkilit&rdquo; kelimesi, &ldquo;teselli veren&rdquo; anlamında olursa, İsa&rsquo;nın (a.s) kendisi &ldquo;teselli veren&rdquo; bir kimse, Muhammed (s.a.a) ya da Ruhu&rsquo;l Kud&uuml;s da başka bir &ldquo;teselli veren&rdquo; bir kimse olduğunu s&ouml;yleyemeyiz. &Ccedil;&uuml;nk&uuml; Havariler, Hz. Mesih&rsquo;in (a.s) g&ouml;ky&uuml;z&uuml;ne &ccedil;ekilmesinden (Su&rsquo;ud) dolayı, &uuml;z&uuml;nt&uuml; i&ccedil;indeydiler ve Hz. Mesih, g&ouml;ky&uuml;z&uuml;ne y&uuml;kselişinden sonra, artık Hıristiyanlara teselli veremez ve teselli verecek başka bir Ruhu&rsquo;l Kud&uuml;s da olamazdı; zira kendisi g&ouml;ky&uuml;z&uuml;ne &ccedil;ekilmişti.</p>\r\n\r\n<p>\r\n	4. 26. Ayette ş&ouml;yle gelmiştir: &ldquo;O, her şeyi size &ouml;ğretecektir ve size s&ouml;ylediklerimi tekrar size hatırlatacaktır.&rdquo;</p>\r\n\r\n<p>\r\n	Bu ibareden, Hz. İsa&rsquo;nın (a.s) hitabesi d&uuml;nyanın sonuna kadar &uuml;mmetin b&uuml;t&uuml;n&uuml;yle beraber olacağı anlaşılıyor. Zira o ş&ouml;yle buyuruyor: Benim &uuml;mmetim olan sizler, benim s&ouml;zlerimi unutacaksınız ve Farkilit, size hatırlatacaktır. Onlar Hz. Mesih&rsquo;in (a.s) s&ouml;z&uuml;n&uuml; unutmadılar ama zamanla putperestlik itikadı Hz. Mesih&rsquo;in (a.s) s&ouml;zleriyle karıştırıldı ve s&ouml;zlerini unuttular ve Hz. Mesih&rsquo;e (a.s) Allah ve Allah&rsquo;ın oğlu dediler ve Teslise kail oldular. Allah-u Te&acirc;l&acirc;, Mesih&rsquo;in (a.s) s&ouml;zlerini ve onun Allah&rsquo;ın kulu olduğunu hatırlatmak i&ccedil;in, Farkilit&rsquo;i yani Muhammed b. Abdullah&rsquo;ı (s.a.a) g&ouml;nderdi.</p>\r\n\r\n<p>\r\n	5. 30. Ayette ş&ouml;yle ge&ccedil;er. &ldquo;Vuku bulmadan &ouml;nce şimdi sizler i&ccedil;in s&ouml;yledim ki vuku bulduğunda iman getiresiniz&rdquo;</p>\r\n\r\n<p>\r\n	Ruhu&rsquo;l Kud&uuml;s bir kimsenin kalbine indiği zaman &ouml;zellikle Havariler onun indiğinden kimse şek etmez. Aksi takdirde vahyin n&uuml;zul&uuml;nden sonra peygamberlerin kendileri onun sıhhatinde şek etmeleri gerekirdi. Oysa b&ouml;yle bir durum s&ouml;z konusu değildir. Dolayısıyla Ruhu&rsquo;l-Kud&uuml;s&rsquo;&uuml;n n&uuml;zul&uuml;nde Havarilerin ona inanmaları i&ccedil;in Hz. Mesih&rsquo;in (a.s) daha &ouml;nce Ruhu&rsquo;l Kud&uuml;s&rsquo;&uuml;n geleceğinden haber vermesine onların ihtiya&ccedil;ları yoktur. Farkilit&rsquo;ten maksat insanların doğru olduğunda ş&uuml;phe ettikleri peygamberdir. Hz. İsa (a.s.) gelmeden &ouml;nce onun geleceğinden haber verdi ta ki geldiği zaman peygamber oluşunda şek etmesinler.</p>\r\n\r\n<p>\r\n	6-7. 15. babın 26. Ayetinde ş&ouml;yle ge&ccedil;er: &ldquo;O benim hakkımda tanıklık eder ve siz de, ilk g&uuml;nden beri benimle olduğunuz i&ccedil;in tanıklık edersiniz.&rdquo;</p>\r\n\r\n<p>\r\n	Bu ibareden, Hz. İsa&rsquo;yı (a.s) ink&acirc;r edenler Onu incittikleri a&ccedil;ık&ccedil;a anlaşılmaktadır. Dolayısıyla ş&ouml;yle buyuruyor: Farkilit gelecek ve benim hak olduğuma şahadet edecektir, mucizelerimi g&ouml;ren sizler de şahadet edeceksiniz ve bu iki şahadet birbirlerini teyit eder ve b&ouml;ylece inkar edenler i&ccedil;in h&uuml;ccet tamamlanır. T&uuml;m bunların, Ruhu&rsquo;l Kud&uuml;s&rsquo;&uuml;n Havarilere nazil olmasıyla hi&ccedil;bir uyumluluğu yoktur. Zira Ruhu&rsquo;l Kud&uuml;s&rsquo;&uuml;n, ilk g&uuml;nden beri Hz. Mesih (a.s) ile birlikte olan ve onun mucizelerini g&ouml;ren Havarilere, Mesih&rsquo;in (a.s) hak olduğuna şahadet etmesine ne l&uuml;zum vardır? Ve: &ldquo;O ve siz, şahadet edeceksiniz&rdquo; &ndash; birbirinizi teyit edeceksiniz &ndash; buyruğu inkar edenlerin mukabilindedir. B&ouml;yle olmaması durumunda, Ruhu&rsquo;l Kud&uuml;s&rsquo;&uuml;n şahadetini Havarilerden başkası işitmeyecek ve hi&ccedil;biri bir diğerini teyit etmeyecektir.</p>\r\n\r\n<p>\r\n	8. (16: 7) babında ş&ouml;yle denir: &ldquo;Eğer ben gitmezsem, Farkılıt gelmeyecektir.&rdquo;</p>\r\n\r\n<p>\r\n	Bu ibare, Havarilere nazil olan Ruhu&rsquo;l Kud&uuml;s&rsquo;a tatbik olunmuyor. &Ccedil;&uuml;nk&uuml; Hz. İsa&rsquo;nın ahdinde de Ruhu&rsquo;l Kud&uuml;s Havarilere inmişti ve İncil&rsquo;in nassına g&ouml;re bu, Hz. Mesih onları, İsrail şehirlerine g&ouml;nderdiği zama ger&ccedil;ekleşmiştir.</p>\r\n\r\n<p>\r\n	9. 8. Ayette ş&ouml;yle ge&ccedil;er: &ldquo;O geldiği zaman alemi g&uuml;nahı terk etmeye ve doğruluk ve adalete zorunlu kılar.&rdquo;</p>\r\n\r\n<p>\r\n	Bu ibare, bizim Peygamberimize (s.a.a) sıdk (şamil) ediyor. &Ccedil;&uuml;nk&uuml; o İslam Peygamberi (s.a.a), t&uuml;m d&uuml;nya insanları i&ccedil;indir ama Ruhu&rsquo;l Kud&uuml;s ise batındadır ve Havarilerin g&ouml;nl&uuml;ne nazil olmuştur; t&uuml;m d&uuml;nya insanları i&ccedil;in değildir.</p>\r\n\r\n<p>\r\n	10. 13. Ayette ş&ouml;yle ge&ccedil;er: &ldquo;O kendinden s&ouml;z s&ouml;ylemez aksine, işittiğini s&ouml;yler ve gelecekten haber verir.&rdquo;</p>\r\n\r\n<p>\r\n	Bu ibare, insanla uyum i&ccedil;indedir. İsevilerin inancına g&ouml;re Ruhu&rsquo;l-Kud&uuml;s ise Allah ile birdir. Dolayısıyla &ldquo;Her işittiğini s&ouml;yler&rdquo; ifadesi bu bağlamda bir anlam taşımıyor.</p>\r\n\r\n<p>\r\n	Aynı şekilde 14 ve 15. Ayette ş&ouml;yle ge&ccedil;er: &ldquo;o beni b&uuml;y&uuml;t&uuml;r. Zira o benim malım olan şeyleri alır ve size haber verir. Babaya ait olan her şey bana aittir. Bu nedenle bana ait olanları alır ve size haber verir s&ouml;yledim&rdquo;. S&ouml;ylenilenlerden hi&ccedil; birisi Ruhu&rsquo;l-Kud&uuml;s ile tatbik edilmiyor.</p>\r\n\r\n<p>\r\n	İncil&rsquo;in ibarelerine işk&acirc;llar varit etmişlerdir ki bu işk&acirc;llar şunlardan ibarettir:</p>\r\n\r\n<p>\r\n	Birinci işk&acirc;l: &ldquo;Farkilit&rdquo;ın tefsirinde &ldquo;Doğruluk ruhu&rdquo; &uuml;&ccedil; yerde ve &ldquo;Temiz ruh&rdquo; da bir yerde gelmiştir. Bu, M&uuml;sl&uuml;manların iddiasıyla uyuşmaz, dolayısıyla &ldquo;Farkilit&rdquo;tan maksat Ruhu&rsquo;l Kud&uuml;s&rsquo;t&uuml;r.</p>\r\n\r\n<p>\r\n	Cevap: Yuhanna&rsquo;nın ıstılahında ruh kelimesi sık&ccedil;a gelmiş ve bundan da peygamber kastedilmiştir. O halde &ldquo;Doğruluk ruhu&rdquo; yani hak peygamber ve &ldquo;Temiz ruh&rdquo; yani temiz peygamber kastedilmiş, İsevilerin ihtira (icat) ettikleri &ldquo;&Uuml;&ccedil;&uuml;nc&uuml; Oknum (unsur)&rdquo; değildir. Nitekim Yuhanna&rsquo;nın (4:1-6). risalesinde ş&ouml;yle denir: &ldquo;Ey dostlar! Her ruhu (yani her peygamberi) doğrulamayın, onları Allah katından gelip gelmediklerini sınayın. &Ccedil;&uuml;nk&uuml; d&uuml;nyada Peygamberlik iddiasında bulunanlar pek &ccedil;ok kimse olmuştur. Allah&rsquo;ın ruhunu (yani Allah tarafından peygamberlikle g&ouml;revlendirilen kimse) b&ouml;yle tanıyınız. İsa Mesih&rsquo;in cisme gerip geldiğini itiraf eden ruh, Allah tarafındandır&hellip; biz Allah&rsquo;tanız o halde Allah&rsquo;ı tanıyan her kes bizim s&ouml;z&uuml;m&uuml;z&uuml; dinlesin. İşte biz, &ldquo;Doğru ruhu&rdquo; ve yalancı ruhu buradan tanırız (yani hak peygamberi ve batıl peygamberi).&rdquo;</p>\r\n\r\n<p>\r\n	Burada &ldquo;Doğru ruh&rdquo; hak peygamber manasında olduğu gibi Farkilit tefsirinde de bu anlamdadır. Daha &ouml;nce &ldquo;terc&uuml;mede şaşırtmak i&ccedil;in Ruhu&rsquo;l Kud&uuml;s kelimesini getirmişlerdir&rdquo; dememizin sebebi de buradadır. Oysa onlar &ldquo;Ruh-i mukaddes&rdquo; yani pak peygamber s&ouml;ylemeleri gerekirdi.</p>\r\n\r\n<p>\r\n	İkinci ş&uuml;phe: Bir paragrafında ş&ouml;yle denilmektedir: &ldquo;D&uuml;nya onu tanımadığından ve g&ouml;rmediğinden &ouml;t&uuml;r&uuml; ona takati yoktur. Ama siz, yanınızda mukim ve sizde sabit olduğu i&ccedil;in onu tanırsınız&rdquo;. Bu ibareler, İslam Peygamberine tatbik etmiyor diyorlar. Zira Havariler, İslam Peygamberi zamanında yaşamamışlar ve onu g&ouml;rmemişlerdir.</p>\r\n\r\n<p>\r\n	Cevap: Nebiler, o an i&ccedil;in hazır olan &ouml;zel bir gurubu değil, &uuml;mmetin tamamını muhatap alırlar. Hz. Musa (a.s) hazır olan cemaate: Sizin kardeşlerinizin arasından Allah tarafından g&ouml;revli bir peygamberin &ccedil;ıkacağı bağlamında verdiği haber buna delildir. O m&uuml;jdesini verdiği peygamberin b&rsquo;iseti d&ouml;nemindeki halk o esnada yoktu, farkılıt&rsquo;in (m&uuml;jdesi verilmiş peygamber) geleceği zamanda da Havariler yoktur.</p>\r\n\r\n<p>\r\n	&Uuml;&ccedil;&uuml;nc&uuml; işk&acirc;l: Hz. Mesih ş&ouml;yle buyurdu: &ldquo;D&uuml;nya onu g&ouml;rmez ve tanımaz&rdquo;. O g&ouml;r&uuml;lmeyen Ruhu&rsquo;l Kud&uuml;s&rsquo;t&uuml;r. İslam Peygamberini ise herkes g&ouml;r&uuml;yordu!</p>\r\n\r\n<p>\r\n	Cevap: Tanımamak ve g&ouml;rmemekten maksat n&uuml;b&uuml;vvet ve peygamberlik makamıdır. Peygamberi tanımamak ve onu g&ouml;rmemek değildir. İncil-i meta&rsquo;da da (11: 27) buna benzer s&ouml;zler var olmaktadır ki ş&ouml;yle der: &ldquo;Baba dışında hi&ccedil; kimse &ldquo;Oğlu&rdquo; tanımaz ve &ldquo;Oğul ve o ki&hellip;dışında hi&ccedil; kimse &ldquo;Baba&rdquo;yı tanımaz.&rdquo;</p>\r\n\r\n<p>\r\n	Yuhanna&rsquo;da (8: 19) ş&ouml;yle ge&ccedil;er: &ldquo;Siz, beni tanımıyorsunuz, Babamı&rsquo;da tanımıyorsunuz. Beni tanımış olsaydınız Babayı da tanırdınız&rdquo;. Hakeza Yuhanna da (14: 7) ş&ouml;yle ge&ccedil;er: &ldquo;Eğer beni tanımış olsaydınız, babamı da tanırdınız, şimdiden onu tanıyorsunuz ve onu g&ouml;rd&uuml;n&uuml;z&hellip;&rdquo;</p>\r\n\r\n<p>\r\n	Bu işk&acirc;lın cevabı da şudur: B&uuml;t&uuml;n bu ibarelerde var olan &ldquo;g&ouml;rmekten&rdquo; maksat g&ouml;zle g&ouml;rmek değil, tanımak ve marifettir.</p>\r\n\r\n<p>\r\n	D&ouml;rd&uuml;nc&uuml; İşkal: Farkilit hakkında ş&ouml;yle dedi: &ldquo;O, sizin yanınızda mukimdir ve sizinle sabit kalacaktır.&rdquo; Bu da Havarilerde var olan ruhu&rsquo;l-Kud&uuml;s&rsquo;t&uuml;r. İslam Peygamberi ise, onlardan sonra geldi ve onlardan ayrıydı!</p>\r\n\r\n<p>\r\n	Cevap: Bu ibareden &ldquo;Bundan sonra mukim olacaktır&rdquo; kastedilmiştir, zira daha &ouml;nce: &ldquo;Ben, &ldquo;Baba&rdquo;dan sizin i&ccedil;in başka bir Farkilit g&ouml;ndermesini isteyeceğim.&rdquo; &Ccedil;&uuml;nk&uuml; o zaman olmadığı i&ccedil;in ş&ouml;yle buyrulmuştur: &ldquo;Ben gitmeyene kadar, o size gelmeyecektir.&rdquo;</p>\r\n\r\n<p>\r\n	Aynı şekilde (14:11) ş&ouml;yle ge&ccedil;er: &ldquo;O, sizinle ebede kadar kalacaktır&rdquo;. Buradaki &ldquo;Siz&rdquo;den &ldquo;Havariler&rdquo; kastedilmemiştir, zira Havariler ebede kadar kalıcı değillerdir. &ldquo;Ebede kadar kalmak&rdquo; tan, kalplerde iman ve muhabbetin kalması kastedilmiştir, nitekim ş&ouml;yle buyrulmuştur (14: 18): &ldquo;Ben, kendimin Babasıyım ve siz, bendensiniz ve ben de sizdenim.&rdquo; O&rsquo;nun cismi &uuml;mmet i&ccedil;inde değil, iman ve sevgisi &uuml;mmet i&ccedil;indedir. Aynı şekilde Farkilit&rsquo;a (yani) &ldquo;Ahmet&rdquo; (s.a.a)&rsquo;e var olan iman ve ona duyulan sevgi sonsuza kadar g&ouml;n&uuml;llerdedir.</p>\r\n\r\n<p>\r\n	Şu noktaya dikkat edilmesi zaruridir: Biz, Ruhu&rsquo;l Kud&uuml;s&rsquo;&uuml;n Hz. Mesih&rsquo;ten (a.s) sonra Havarilere ineceğini ve Hz. Mesih (a.s)&rsquo;in b&ouml;yle bir v&rsquo;at&rsquo;te bulunduğunu veya bulunabileceğini reddetmiyoruz. Ne var ki bizim s&ouml;ylemek istediğimiz şey sudur: Hz. Mesih&rsquo;in (a.s) bu bağlamda vermiş olduğu s&ouml;z (v&rsquo;ad) ile Farkilit&rsquo;in geleceği hakkında vermiş olduğu v&rsquo;at farklıdır. Hz. Mesih bir&ccedil;ok v&rsquo;atte bulunmuştur: Onlardan birisi Ruhu&rsquo;l-Kud&uuml;s, diğeri kendisinin geleceği, &uuml;&ccedil;&uuml;nc&uuml;s&uuml; Allahın melek&ucirc;tu; yani d&uuml;nyadaki insanlar putperestlikten Allaha ibadet etmeye y&ouml;nelecek ve Allaha olan ibadet yery&uuml;z&uuml;nde putperestliğe galip gelecektir hakkındaki v&rsquo;adıdır. D&ouml;rd&uuml;nc&uuml;s&uuml; havarilerin Allah yolunda &ccedil;ekecekleri zorluklar ve g&ouml;recekleri işkenceler v&rsquo;adidir. Bu v&rsquo;adlerden bir diğeri (beşincisi) Farkilit&rsquo;in yani ahiri zaman peygamberi&rsquo;nin (s.a.a.) geleceği hakkındaki v&rsquo;addir.[2]</p>\r\n\r\n<p>\r\n	Buna binaen, bunların b&uuml;t&uuml;n&uuml;, İslam Peygamberi&rsquo;nin (s.a.a) İncil&rsquo;de m&uuml;jdelendiğinin apa&ccedil;ık delilleridir.</p>\r\n\r\n<p>\r\n	[3]<br />\r\n	-----------<br />\r\n	[1] S&acirc;f, 6.</p>\r\n\r\n<p>\r\n	[2] Alıntı: Şa&rsquo;arani, Ebul Hasan, &ldquo;rahi saadet (isbat-i N&uuml;b&uuml;vvet), &ccedil;apı sivum, Tahran: kitaphanei Saduk, 1363 ş., s. 241-251. (&ouml;zet). &nbsp;</p>\r\n\r\n<p>\r\n	[3]</p>\r\n','Bu konuda dikkat edilmesi gereken &ouml;nemli nokta şudur: Kur&rsquo;an, İncil&rsquo;de İslam Peygamber&rsquo;inin (s.a.a) m&uuml;jdeleyici olduğunu s&ouml;yl&uuml;yorsa, tahrif edilmiş İncil&rsquo;i değil, Hz. İsa&rsquo;nın (a.s) getirdiği incili kastetmektedir. Elbette tahrif edilmiş hali hazırdaki İncil&rsquo;de de, bu meseleye işaret edilmesi dikkate değer bir konudur.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Hz. Mesih (a.s), &ldquo;Farkilit&rdquo;ın geleceği m&uuml;jdesini vermişti. Bu kelime (Farkili t), Yunancadır ve kelimenin aslı (&ldquo;p&rdquo; ve &ldquo;r&rdquo; harflerinin kesre şeklinde okunmasıyla) &ldquo;Pırıklitus&rsquo;tur&rdquo;. Arap&ccedil;alaştırıldığı i&ccedil;in &ldquo;Farkilit&rdquo; şeklini almıştır. Pırıklitus, isminin dilden dile dolaştığı ve herkesin onu &ouml;vd&uuml;ğ&uuml; kimsedir. &ldquo;Ahmet&rdquo; kelimesinin anlamı da bunun aynısıdır. Hatta &ldquo;Ahmet&rdquo; kelimesinde var olan &ouml;v&uuml;lm&uuml;şl&uuml;k &ldquo;ismi tafzil&rdquo; olduğundan dolayı Muhammed kelimesinde yoktur. Bu &ouml;v&uuml;lm&uuml;şl&uuml;k Yunanca olan &ldquo;Pırıklitus&rdquo; kelimesinde de var olmaktadır. G&uuml;n&uuml;m&uuml;z Hıristiyanları, terc&uuml;me edilmiş İncillerde bu kelimeyi &ldquo;teselli veren&rdquo; şeklinde &ccedil;evirmişlerdir. İncil kitabını okuyan okuyucular &ldquo;teselli veren&rdquo; kelimesiyle karşılaştıkları her yerde &ldquo;Farkilit&rdquo; kelimesinin terc&uuml;mesi olduğunu bilmelilerdir. Hıristiyanların inancına g&ouml;re &ldquo;Pırıklitus&rdquo; kelimesindeki &ldquo;p&rdquo; ve &ldquo;r&rdquo; harfleri fethe şeklindedir, dolayısıyla &ldquo;pereklitus&rdquo; şeklinde okuyorlar. Onlar ş&ouml;yle diyorlar: Eğer &ldquo;p&rdquo; ve &ldquo;r&rdquo; harfleri kesre şeklinde olmuş olsaydı Ahmet anlamına gelirdi, Ama fethe şeklinde olduğu i&ccedil;in &ldquo;teselli veren&rdquo; anlamındadır. Ne var ki bize g&ouml;re birinci terc&uuml;me doğrudur. Kur&rsquo;an&rsquo;ı Kerim&rsquo;de de ş&ouml;yle buyrulmuştur: &ldquo;Hani, Meryem oğlu İsa, &ldquo;Ey İsrailoğulları! Ş&uuml;phesiz ben, Allah&rsquo;ın size, benden &ouml;nce gelen Tevrat&rsquo;ı doğrulayıcı ve benden sonra gelecek, Ahmet adında bir peygamberi m&uuml;jdeleyici (olarak g&ouml;nderdiği) peygamberiyim&rdquo; demişti.&rdquo;\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	İncil&rsquo;de, Hz. Mesih&rsquo;ten (a.s) sonra İslam Peygamberi&rsquo;nin (s.a.a) geleceğine dair a&ccedil;ık deliller vardır ve biz, buna ayrıntılı cevapta işaret edeceğiz.','Bu konuda dikkat edilmesi gereken &ouml;nemli nokta şudur: Kur&rsquo;an, İncil&rsquo;de İslam Peygamberi&rsquo;nin (s.a.a) m&uuml;jdeleyici olduğunu s&ouml;yl&uuml;yorsa, tahrif edilmiş İncil&rsquo;i değil, Hz. İsa&rsquo;nın (a.s) getirdiği incili kastetmektedir. Elbette tahrif edilmiş hali hazırdaki İncil&rsquo;de de, bu meseleye işaret edilmesi dikkate değer bir konudur.\r\n\r\n\r\n	Hz. Mesih (a.s), &ldquo;Farkilit&rdquo;ın geleceği m&uuml;jdesini vermişti. Bu kelime (Farkili t), Yunancadır ve kelimenin aslı (&ldquo;p&rdquo; ve &ldquo;r&rdquo; harflerinin kesre şeklinde okunmasıyla) &ldquo;Pırıklitus&rsquo;tur&rdquo;. Arap&ccedil;alaştırıldığı i&ccedil;in &ldquo;Farkilit&rdquo; şeklini almıştır. Pırıklitus, isminin dilden dile dolaştığı ve herkesin onu &ouml;vd&uuml;ğ&uuml; kimsedir. &ldquo;Ahmet&rdquo; kelimesinin anlamı da bunun aynısıdır. Hatta &ldquo;Ahmet&rdquo; kelimesinde var olan &ouml;v&uuml;lm&uuml;şl&uuml;k &ldquo;ismi tafzil&rdquo; olduğundan dolayı Muhammed kelimesinde yoktur. Bu &ouml;v&uuml;lm&uuml;şl&uuml;k Yunanca olan &ldquo;Pırıklitus&rdquo; kelimesinde de var olmaktadır. G&uuml;n&uuml;m&uuml;z Hıristiyanları, terc&uuml;me edilmiş İncillerde bu kelimeyi &ldquo;teselli veren&rdquo; şeklinde &ccedil;evirmişlerdir. İncil kitabını okuyan okuyucular &ldquo;teselli veren&rdquo; kelimesiyle karşılaştıkları her yerde &ldquo;Farkilit&rdquo; kelimesinin terc&uuml;mesi olduğunu bilmelilerdir. Hıristiyanların inancına g&ouml;re &ldquo;Pırıklitus&rdquo; kelimesindeki &ldquo;p&rdquo; ve &ldquo;r&rdquo; harfleri fethe şeklindedir, dolayısıyla &ldquo;pereklitus&rdquo; şeklinde okuyorlar. Onlar ş&ouml;yle diyorlar: Eğer &ldquo;p&rdquo; ve &ldquo;r&rdquo; harfleri kesre şeklinde olmuş olsaydı Ahmet anlamına gelirdi, Ama fethe şeklinde olduğu i&ccedil;in &ldquo;teselli veren&rdquo; anlamındadır. Ne var ki bize g&ouml;re birinci terc&uuml;me doğrudur. Kur&rsquo;an&rsquo;ı Kerim&rsquo;de de ş&ouml;yle buyrulmuştur: &ldquo;Hani, Meryem oğlu İsa, &ldquo;Ey İsrailoğulları! Ş&uuml;phesiz ben, Allah&rsquo;ın size, benden &ouml;nce gelen Tevrat&rsquo;ı doğrulayıcı ve benden sonra gelecek, Ahmet adında bir peygamberi m&uuml;jdeleyici (olarak g&ouml;nderdiği) peygamberiyim&rdquo; demişti.&rdquo;[1]\r\n\r\n\r\n	İslam Peygamberi (s.a.a) ya hakikaten peygamberdi ya da -Allah&rsquo;a sığınırız- yalan yere peygamberlik iddiasında bulundu. Eğer ger&ccedil;ekten peygamberse, o halde Kur&rsquo;an&rsquo;ın s&ouml;z&uuml;, &ldquo;p&rdquo; ve &ldquo;r&rdquo; harflerinin kesre yani &ldquo;Pırıklitus&rdquo; şeklinde olduğunun doğru olduğuna delildir. Ama eğer &ndash; Allah&rsquo;a sığınırız- yalan yere peygamber olduğunu iddia etmiş olsa, yine de onun s&ouml;z&uuml; doğrudur; &ccedil;&uuml;nk&uuml; Nebiyi Ekrem&rsquo;in (s.a.a), kendi davasına g&uuml;venmeksizin Nasran&icirc;lerin elindeki kitaba dayanması akıllıca bir iş değildir. Peygamber (s.a.a), İncil ve Yunanca l&uuml;gatinden haberdar olmadığı i&ccedil;in, bu kelimeyi Yunancayı bilen Nasran&icirc; &acirc;limine s&ouml;ylemişti ve o &acirc;lim de bu haberi Peygamber&rsquo;e (s.a.a) vermişti. S&ouml;z konusu &acirc;lim Yunan l&uuml;gatini &ccedil;ok iyi biliyor ve Yunancayı da okuyabiliyordu, o halde &ldquo;Ahmet&rdquo;in manasını bilen bu &acirc;lim,&ldquo;teselli veren&rdquo; kelimesinin anlamını daha iyi (bitariki evla) bilecektir. İncil Kitabı&rsquo;nda &ldquo;Pırıklitus&rdquo; (kesre okunuşuyla) kelimesini g&ouml;rm&uuml;ş ve bilirkişiliğiyle &ldquo;teselli veren&rdquo; kelimesine itiraz ederek, bu kelimeyi &ldquo;Ahmet&rdquo; olarak terc&uuml;me etmiştir.\r\n\r\n\r\n	Bu a&ccedil;ıklama doğrultusunda o zamanın İncil n&uuml;shalarında &ldquo;teselli veren&rdquo; anlamındaki &ldquo;Pereklitus&rdquo; (P ve r harflerinin fethe okunuşuyla) olarak değil, &ldquo;Ahmet&rdquo; anlamındaki &ldquo;Pırıklitus&rdquo; (kesre telaffuzuyla), olarak yazılıyordu.\r\n\r\n\r\n	Hıristiyanlar, &ldquo;Farkilit&rdquo;in Ruhu&rsquo;l Kud&uuml;s olduğuna ve Mesih (a.s)&rsquo;in, &ldquo;Farkilit&rdquo;ın Havarilere ineceği vadesi verdiğine inanırlar. Ama &ldquo;Farkilit&rdquo;dan, Ruhu&rsquo;ul Kud&uuml;s değil de muayyen bir fert olduğuna dair bir&ccedil;ok delilimiz var olmakta:\r\n\r\n\r\n	1. &Ccedil;ok eski m&uuml;tercimler (Farkilit&rsquo;i) has insani bir ilim olarak bilmiş olmaları hasebiyle, bu lafzın aynısına terc&uuml;melerinde yer vermişlerdir. Eğer bu lafızdan &ldquo;teselli veren&rdquo; anlamış olsalardı, bu lafza terc&uuml;melerinde yer vermezlerdi.\r\n\r\n\r\n	2. Birbirini destekleyen &ccedil;eşitli tarih kaynaklarında, Hıristiyanların İslam&rsquo;dan &ouml;nce bu lafzı muayyen bir ferde tatbik ettiklerine delalet etmektedirler. &Ouml;rneğin, miladi ikinci asrın Nasran&icirc; riyazet &ccedil;ekmiş olan &ldquo;Mentanes&rdquo; ismindeki bir şahıs Anadolu&rsquo;da Farkilit oluğunu iddia etmiş ve o zamanın Nasran&icirc;lerinden bir gurup da ona y&ouml;nelmişlerdir.\r\n\r\n\r\n	3. İncil&rsquo;in 14. B&ouml;l&uuml;m&uuml;n&uuml;n 16. Ayetinde ş&ouml;yle yer alır: &ldquo;Ben, babadan sizin i&ccedil;in başka bir Farkilit g&ouml;ndermesini istiyorum&rdquo;.\r\n\r\n\r\n	Bu s&ouml;zden &ldquo;Ben Farkilit&rsquo;im, benden sonra başka bir Farkilit gelecektir&rdquo; anlamı &ccedil;ıkar. Eğer Farkilit, &ccedil;ok &ouml;v&uuml;len, ismi dilden dile dolaşan ve herkesin onu iyilikle andığı &ldquo;Ahmet&rdquo; anlamına gelmiş olsaydı, bu ibare bu şekilde mana edilebilinirdi. Yani &ldquo;Ben g&uuml;zel isimli bir ferdim ve babadan, başka bir g&uuml;zel isimli bir ferdi g&ouml;ndermesini istiyorum&rdquo; anlamındadır.\r\n\r\n\r\n	Ama eğer &ldquo;Farkilit&rdquo; kelimesi, &ldquo;teselli veren&rdquo; anlamında olursa, İsa&rsquo;nın (a.s) kendisi &ldquo;teselli veren&rdquo; bir kimse, Muhammed (s.a.a) ya da Ruhu&rsquo;l Kud&uuml;s da başka bir &ldquo;teselli veren&rdquo; bir kimse olduğunu s&ouml;yleyemeyiz. &Ccedil;&uuml;nk&uuml; Havariler, Hz. Mesih&rsquo;in (a.s) g&ouml;ky&uuml;z&uuml;ne &ccedil;ekilmesinden (Su&rsquo;ud) dolayı, &uuml;z&uuml;nt&uuml; i&ccedil;indeydiler ve Hz. Mesih, g&ouml;ky&uuml;z&uuml;ne y&uuml;kselişinden sonra, artık Hıristiyanlara teselli veremez ve teselli verecek başka bir Ruhu&rsquo;l Kud&uuml;s da olamazdı; zira kendisi g&ouml;ky&uuml;z&uuml;ne &ccedil;ekilmişti.\r\n\r\n\r\n	4. 26. Ayette ş&ouml;yle gelmiştir: &ldquo;O, her şeyi size &ouml;ğretecektir ve size s&ouml;ylediklerimi tekrar size hatırlatacaktır.&rdquo;\r\n\r\n\r\n	Bu ibareden, Hz. İsa&rsquo;nın (a.s) hitabesi d&uuml;nyanın sonuna kadar &uuml;mmetin b&uuml;t&uuml;n&uuml;yle beraber olacağı anlaşılıyor. Zira o ş&ouml;yle buyuruyor: Benim &uuml;mmetim olan sizler, benim s&ouml;zlerimi unutacaksınız ve Farkilit, size hatırlatacaktır. Onlar Hz. Mesih&rsquo;in (a.s) s&ouml;z&uuml;n&uuml; unutmadılar ama zamanla putperestlik itikadı Hz. Mesih&rsquo;in (a.s) s&ouml;zleriyle karıştırıldı ve s&ouml;zlerini unuttular ve Hz. Mesih&rsquo;e (a.s) Allah ve Allah&rsquo;ın oğlu dediler ve Teslise kail oldular. Allah-u Te&acirc;l&acirc;, Mesih&rsquo;in (a.s) s&ouml;zlerini ve onun Allah&rsquo;ın kulu olduğunu hatırlatmak i&ccedil;in, Farkilit&rsquo;i yani Muhammed b. Abdullah&rsquo;ı (s.a.a) g&ouml;nderdi.\r\n\r\n\r\n	5. 30. Ayette ş&ouml;yle ge&ccedil;er. &ldquo;Vuku bulmadan &ouml;nce şimdi sizler i&ccedil;in s&ouml;yledim ki vuku bulduğunda iman getiresiniz&rdquo;\r\n\r\n\r\n	Ruhu&rsquo;l Kud&uuml;s bir kimsenin kalbine indiği zaman &ouml;zellikle Havariler onun indiğinden kimse şek etmez. Aksi takdirde vahyin n&uuml;zul&uuml;nden sonra peygamberlerin kendileri onun sıhhatinde şek etmeleri gerekirdi. Oysa b&ouml;yle bir durum s&ouml;z konusu değildir. Dolayısıyla Ruhu&rsquo;l-Kud&uuml;s&rsquo;&uuml;n n&uuml;zul&uuml;nde Havarilerin ona inanmaları i&ccedil;in Hz. Mesih&rsquo;in (a.s) daha &ouml;nce Ruhu&rsquo;l Kud&uuml;s&rsquo;&uuml;n geleceğinden haber vermesine onların ihtiya&ccedil;ları yoktur. Farkilit&rsquo;ten maksat insanların doğru olduğunda ş&uuml;phe ettikleri peygamberdir. Hz. İsa (a.s.) gelmeden &ouml;nce onun geleceğinden haber verdi ta ki geldiği zaman peygamber oluşunda şek etmesinler.\r\n\r\n\r\n	6-7. 15. babın 26. Ayetinde ş&ouml;yle ge&ccedil;er: &ldquo;O benim hakkımda tanıklık eder ve siz de, ilk g&uuml;nden beri benimle olduğunuz i&ccedil;in tanıklık edersiniz.&rdquo;\r\n\r\n\r\n	Bu ibareden, Hz. İsa&rsquo;yı (a.s) ink&acirc;r edenler Onu incittikleri a&ccedil;ık&ccedil;a anlaşılmaktadır. Dolayısıyla ş&ouml;yle buyuruyor: Farkilit gelecek ve benim hak olduğuma şahadet edecektir, mucizelerimi g&ouml;ren sizler de şahadet edeceksiniz ve bu iki şahadet birbirlerini teyit eder ve b&ouml;ylece inkar edenler i&ccedil;in h&uuml;ccet tamamlanır. T&uuml;m bunların, Ruhu&rsquo;l Kud&uuml;s&rsquo;&uuml;n Havarilere nazil olmasıyla hi&ccedil;bir uyumluluğu yoktur. Zira Ruhu&rsquo;l Kud&uuml;s&rsquo;&uuml;n, ilk g&uuml;nden beri Hz. Mesih (a.s) ile birlikte olan ve onun mucizelerini g&ouml;ren Havarilere, Mesih&rsquo;in (a.s) hak olduğuna şahadet etmesine ne l&uuml;zum vardır? Ve: &ldquo;O ve siz, şahadet edeceksiniz&rdquo; &ndash; birbirinizi teyit edeceksiniz &ndash; buyruğu inkar edenlerin mukabilindedir. B&ouml;yle olmaması durumunda, Ruhu&rsquo;l Kud&uuml;s&rsquo;&uuml;n şahadetini Havarilerden başkası işitmeyecek ve hi&ccedil;biri bir diğerini teyit etmeyecektir.\r\n\r\n\r\n	8. (16: 7) babında ş&ouml;yle denir: &ldquo;Eğer ben gitmezsem, Farkılıt gelmeyecektir.&rdquo;\r\n\r\n\r\n	Bu ibare, Havarilere nazil olan Ruhu&rsquo;l Kud&uuml;s&rsquo;a tatbik olunmuyor. &Ccedil;&uuml;nk&uuml; Hz. İsa&rsquo;nın ahdinde de Ruhu&rsquo;l Kud&uuml;s Havarilere inmişti ve İncil&rsquo;in nassına g&ouml;re bu, Hz. Mesih onları, İsrail şehirlerine g&ouml;nderdiği zama ger&ccedil;ekleşmiştir.\r\n\r\n\r\n	9. 8. Ayette ş&ouml;yle ge&ccedil;er: &ldquo;O geldiği zaman alemi g&uuml;nahı terk etmeye ve doğruluk ve adalete zorunlu kılar.&rdquo;\r\n\r\n\r\n	Bu ibare, bizim Peygamberimize (s.a.a) sıdk (şamil) ediyor. &Ccedil;&uuml;nk&uuml; o İslam Peygamberi (s.a.a), t&uuml;m d&uuml;nya insanları i&ccedil;indir ama Ruhu&rsquo;l Kud&uuml;s ise batındadır ve Havarilerin g&ouml;nl&uuml;ne nazil olmuştur; t&uuml;m d&uuml;nya insanları i&ccedil;in değildir.\r\n\r\n\r\n	10. 13. Ayette ş&ouml;yle ge&ccedil;er: &ldquo;O kendinden s&ouml;z s&ouml;ylemez aksine, işittiğini s&ouml;yler ve gelecekten haber verir.&rdquo;\r\n\r\n\r\n	Bu ibare, insanla uyum i&ccedil;indedir. İsevilerin inancına g&ouml;re Ruhu&rsquo;l-Kud&uuml;s ise Allah ile birdir. Dolayısıyla &ldquo;Her işittiğini s&ouml;yler&rdquo; ifadesi bu bağlamda bir anlam taşımıyor.\r\n\r\n\r\n	Aynı şekilde 14 ve 15. Ayette ş&ouml;yle ge&ccedil;er: &ldquo;o beni b&uuml;y&uuml;t&uuml;r. Zira o benim malım olan şeyleri alır ve size haber verir. Babaya ait olan her şey bana aittir. Bu nedenle bana ait olanları alır ve size haber verir s&ouml;yledim&rdquo;. S&ouml;ylenilenlerden hi&ccedil; birisi Ruhu&rsquo;l-Kud&uuml;s ile tatbik edilmiyor.\r\n\r\n\r\n	İncil&rsquo;in ibarelerine işk&acirc;llar varit etmişlerdir ki bu işk&acirc;llar şunlardan ibarettir:\r\n\r\n\r\n	Birinci işk&acirc;l: &ldquo;Farkilit&rdquo;ın tefsirinde &ldquo;Doğruluk ruhu&rdquo; &uuml;&ccedil; yerde ve &ldquo;Temiz ruh&rdquo; da bir yerde gelmiştir. Bu, M&uuml;sl&uuml;manların iddiasıyla uyuşmaz, dolayısıyla &ldquo;Farkilit&rdquo;tan maksat Ruhu&rsquo;l Kud&uuml;s&rsquo;t&uuml;r.\r\n\r\n\r\n	Cevap: Yuhanna&rsquo;nın ıstılahında ruh kelimesi sık&ccedil;a gelmiş ve bundan da peygamber kastedilmiştir. O halde &ldquo;Doğruluk ruhu&rdquo; yani hak peygamber ve &ldquo;Temiz ruh&rdquo; yani temiz peygamber kastedilmiş, İsevilerin ihtira (icat) ettikleri &ldquo;&Uuml;&ccedil;&uuml;nc&uuml; Oknum (unsur)&rdquo; değildir. Nitekim Yuhanna&rsquo;nın (4:1-6). risalesinde ş&ouml;yle denir: &ldquo;Ey dostlar! Her ruhu (yani her peygamberi) doğrulamayın, onları Allah katından gelip gelmediklerini sınayın. &Ccedil;&uuml;nk&uuml; d&uuml;nyada Peygamberlik iddiasında bulunanlar pek &ccedil;ok kimse olmuştur. Allah&rsquo;ın ruhunu (yani Allah tarafından peygamberlikle g&ouml;revlendirilen kimse) b&ouml;yle tanıyınız. İsa Mesih&rsquo;in cisme gerip geldiğini itiraf eden ruh, Allah tarafındandır&hellip; biz Allah&rsquo;tanız o halde Allah&rsquo;ı tanıyan her kes bizim s&ouml;z&uuml;m&uuml;z&uuml; dinlesin. İşte biz, &ldquo;Doğru ruhu&rdquo; ve yalancı ruhu buradan tanırız (yani hak peygamberi ve batıl peygamberi).&rdquo;\r\n\r\n\r\n	Burada &ldquo;Doğru ruh&rdquo; hak peygamber manasında olduğu gibi Farkilit tefsirinde de bu anlamdadır. Daha &ouml;nce &ldquo;terc&uuml;mede şaşırtmak i&ccedil;in Ruhu&rsquo;l Kud&uuml;s kelimesini getirmişlerdir&rdquo; dememizin sebebi de buradadır. Oysa onlar &ldquo;Ruh-i mukaddes&rdquo; yani pak peygamber s&ouml;ylemeleri gerekirdi.\r\n\r\n\r\n	İkinci ş&uuml;phe: Bir paragrafında ş&ouml;yle denilmektedir: &ldquo;D&uuml;nya onu tanımadığından ve g&ouml;rmediğinden &ouml;t&uuml;r&uuml; ona takati yoktur. Ama siz, yanınızda mukim ve sizde sabit olduğu i&ccedil;in onu tanırsınız&rdquo;. Bu ibareler, İslam Peygamberine tatbik etmiyor diyorlar. Zira Havariler, İslam Peygamberi zamanında yaşamamışlar ve onu g&ouml;rmemişlerdir.\r\n\r\n\r\n	Cevap: Nebiler, o an i&ccedil;in hazır olan &ouml;zel bir gurubu değil, &uuml;mmetin tamamını muhatap alırlar. Hz. Musa (a.s) hazır olan cemaate: Sizin kardeşlerinizin arasından Allah tarafından g&ouml;revli bir peygamberin &ccedil;ıkacağı bağlamında verdiği haber buna delildir. O m&uuml;jdesini verdiği peygamberin b&rsquo;iseti d&ouml;nemindeki halk o esnada yoktu, farkılıt&rsquo;in (m&uuml;jdesi verilmiş peygamber) geleceği zamanda da Havariler yoktur.\r\n\r\n\r\n	&Uuml;&ccedil;&uuml;nc&uuml; işk&acirc;l: Hz. Mesih ş&ouml;yle buyurdu: &ldquo;D&uuml;nya onu g&ouml;rmez ve tanımaz&rdquo;. O g&ouml;r&uuml;lmeyen Ruhu&rsquo;l Kud&uuml;s&rsquo;t&uuml;r. İslam Peygamberini ise herkes g&ouml;r&uuml;yordu!\r\n\r\n\r\n	Cevap: Tanımamak ve g&ouml;rmemekten maksat n&uuml;b&uuml;vvet ve peygamberlik makamıdır. Peygamberi tanımamak ve onu g&ouml;rmemek değildir. İncil-i meta&rsquo;da da (11: 27) buna benzer s&ouml;zler var olmaktadır ki ş&ouml;yle der: &ldquo;Baba dışında hi&ccedil; kimse &ldquo;Oğlu&rdquo; tanımaz ve &ldquo;Oğul ve o ki&hellip;dışında hi&ccedil; kimse &ldquo;Baba&rdquo;yı tanımaz.&rdquo;\r\n\r\n\r\n	Yuhanna&rsquo;da (8: 19) ş&ouml;yle ge&ccedil;er: &ldquo;Siz, beni tanımıyorsunuz, Babamı&rsquo;da tanımıyorsunuz. Beni tanımış olsaydınız Babayı da tanırdınız&rdquo;. Hakeza Yuhanna da (14: 7) ş&ouml;yle ge&ccedil;er: &ldquo;Eğer beni tanımış olsaydınız, babamı da tanırdınız, şimdiden onu tanıyorsunuz ve onu g&ouml;rd&uuml;n&uuml;z&hellip;&rdquo;\r\n\r\n\r\n	Bu işk&acirc;lın cevabı da şudur: B&uuml;t&uuml;n bu ibarelerde var olan &ldquo;g&ouml;rmekten&rdquo; maksat g&ouml;zle g&ouml;rmek değil, tanımak ve marifettir.\r\n\r\n\r\n	D&ouml;rd&uuml;nc&uuml; İşkal: Farkilit hakkında ş&ouml;yle dedi: &ldquo;O, sizin yanınızda mukimdir ve sizinle sabit kalacaktır.&rdquo; Bu da Havarilerde var olan ruhu&rsquo;l-Kud&uuml;s&rsquo;t&uuml;r. İslam Peygamberi ise, onlardan sonra geldi ve onlardan ayrıydı!\r\n\r\n\r\n	Cevap: Bu ibareden &ldquo;Bundan sonra mukim olacaktır&rdquo; kastedilmiştir, zira daha &ouml;nce: &ldquo;Ben, &ldquo;Baba&rdquo;dan sizin i&ccedil;in başka bir Farkilit g&ouml;ndermesini isteyeceğim.&rdquo; &Ccedil;&uuml;nk&uuml; o zaman olmadığı i&ccedil;in ş&ouml;yle buyrulmuştur: &ldquo;Ben gitmeyene kadar, o size gelmeyecektir.&rdquo;\r\n\r\n\r\n	Aynı şekilde (14:11) ş&ouml;yle ge&ccedil;er: &ldquo;O, sizinle ebede kadar kalacaktır&rdquo;. Buradaki &ldquo;Siz&rdquo;den &ldquo;Havariler&rdquo; kastedilmemiştir, zira Havariler ebede kadar kalıcı değillerdir. &ldquo;Ebede kadar kalmak&rdquo; tan, kalplerde iman ve muhabbetin kalması kastedilmiştir, nitekim ş&ouml;yle buyrulmuştur (14: 18): &ldquo;Ben, kendimin Babasıyım ve siz, bendensiniz ve ben de sizdenim.&rdquo; O&rsquo;nun cismi &uuml;mmet i&ccedil;inde değil, iman ve sevgisi &uuml;mmet i&ccedil;indedir. Aynı şekilde Farkilit&rsquo;a (yani) &ldquo;Ahmet&rdquo; (s.a.a)&rsquo;e var olan iman ve ona duyulan sevgi sonsuza kadar g&ouml;n&uuml;llerdedir.\r\n\r\n\r\n	Şu noktaya dikkat edilmesi zaruridir: Biz, Ruhu&rsquo;l Kud&uuml;s&rsquo;&uuml;n Hz. Mesih&rsquo;ten (a.s) sonra Havarilere ineceğini ve Hz. Mesih (a.s)&rsquo;in b&ouml;yle bir v&rsquo;at&rsquo;te bulunduğunu veya bulunabileceğini reddetmiyoruz. Ne var ki bizim s&ouml;ylemek istediğimiz şey sudur: Hz. Mesih&rsquo;in (a.s) bu bağlamda vermiş olduğu s&ouml;z (v&rsquo;ad) ile Farkilit&rsquo;in geleceği hakkında vermiş olduğu v&rsquo;at farklıdır. Hz. Mesih bir&ccedil;ok v&rsquo;atte bulunmuştur: Onlardan birisi Ruhu&rsquo;l-Kud&uuml;s, diğeri kendisinin geleceği, &uuml;&ccedil;&uuml;nc&uuml;s&uuml; Allahın melek&ucirc;tu; yani d&uuml;nyadaki insanlar putperestlikten Allaha ibadet etmeye y&ouml;nelecek ve Allaha olan ibadet yery&uuml;z&uuml;nde putperestliğe galip gelecektir hakkındaki v&rsquo;adıdır. D&ouml;rd&uuml;nc&uuml;s&uuml; havarilerin Allah yolunda &ccedil;ekecekleri zorluklar ve g&ouml;recekleri işkenceler v&rsquo;adidir. Bu v&rsquo;adlerden bir diğeri (beşincisi) Farkilit&rsquo;in yani ahiri zaman peygamberi&rsquo;nin (s.a.a.) geleceği hakkındaki v&rsquo;addir.[2]\r\n\r\n\r\n	Buna binaen, bunların b&uuml;t&uuml;n&uuml;, İslam Peygamberi&rsquo;nin (s.a.a) İncil&rsquo;de m&uuml;jdelendiğinin apa&ccedil;ık delilleridir.\r\n\r\n\r\n	[3]\r\n	-----------\r\n	[1] S&acirc;f, 6.\r\n\r\n\r\n	[2] Alıntı: Şa&rsquo;arani, Ebul Hasan, &ldquo;rahi saadet (isbat-i N&uuml;b&uuml;vvet), &ccedil;apı sivum, Tahran: kitaphanei Saduk, 1363 ş., s. 241-251. (&ouml;zet). &nbsp;\r\n\r\n\r\n	[3]'),(684,'tr702','<p>\r\n	<span>İslam k&uuml;lt&uuml;r&uuml;nde amellerin kabul edilmesi i&ccedil;in, amelin iyi olmasının (h&uuml;sn&uuml; fiili) yanında, halisane bir niyetin de (h&uuml;sn&uuml; faili) olması şart koşulmuştur. Buna izafeten, yalnızca amellerin halisane yapılması yeterli değildir. Amellerin kabul&uuml;n&uuml;n bir diğer şartı da, niyetteki ihl&acirc;sın devamlılığıdır. Allah-u Te&acirc;l&acirc; ş&ouml;yle buyurur: <b>&ldquo;</b><i>Kim kendisiyle birlikte bir iyilik getirirse, ona on katı vardır. Kim de kendisiyle bir k&ouml;t&uuml;l&uuml;k getirirse, o da sadece o k&ouml;t&uuml;l&uuml;ğ&uuml;n misliyle cezalandırılır ve onlara zulmedilmez</i><b>&rdquo;. </b>G&ouml;rd&uuml;ğ&uuml;n&uuml;z gibi ayette Allah: &ldquo;Kim iyi bir iş yaparsa&rdquo; şeklinde değil, &ldquo;Kim kendisiyle birlikte bir iyilik getirirse&rdquo; buyuruyor. Bu ayetin manası şudur: İnsan iyi ve g&uuml;zel amel işledikten sonra, bu salih ameli kendisiyle beraber ebedi yurda g&ouml;t&uuml;rebilmesi i&ccedil;in, bir takım şartları hazırlaması gerekir.</span></p>\r\n','<p>\r\n	&nbsp;İşlerin en zor olanlarından bir tanesi, insanın Allah rızası i&ccedil;in yaptığı amellerindeki ihl&acirc;sın devamlılığıdır. Bazen amelde ihl&acirc;s ve ihl&acirc;sı devam ettirmek, amelin aslını yerine getirilmesinden daha zordur. İmam Sadık (a.s) ş&ouml;yle buyuruyor: &ldquo;Halisane amel &uuml;zerinde baki kalmak, amelin kendisinden daha zordur&rdquo;. [1]</p>\r\n\r\n<p>\r\n	Buna binaen İslam k&uuml;lt&uuml;r&uuml;nde, amellerin kabul edilmesi i&ccedil;in, sadece amelin iyi olması (h&uuml;sn&uuml; fiili) gerekli değil, halisane bir niyetin de (h&uuml;sn&uuml; faili) olması şart koşulmuştur. Buna izafeten, yalnızca amellerin halisane yapılması yeterli değildir. Amellerin kabul&uuml;n&uuml;n bir diğer şartı, halisane niyetin s&uuml;rekliliğidir. Allah-u Te&acirc;l&acirc;, Kur&rsquo;an&rsquo;ı Kerim&rsquo;de bu meseleyi &ccedil;ok g&uuml;zel bir şekilde a&ccedil;ıklamıştır. Sadakalar konusunda ş&ouml;yle buyrulur: &ldquo; Ey iman edenler! Allah&rsquo;a ve ahiret g&uuml;n&uuml;ne inanmadığı halde insanlara g&ouml;steriş olsun diye malını harcayan kimse gibi, sadakalarınızı başa kakmak ve g&ouml;n&uuml;l kırmak suretiyle boşa &ccedil;ıkarmayınız. B&ouml;ylesinin durumu, &uuml;zerinde biraz toprak bulunan ve maruz kaldığı şiddetli yağmurun kendisini &ccedil;ıplak bıraktığı bir kayanın durumu gibidir. Onlar kazandıklarından hi&ccedil;bir şey elde edemezler. Allah, k&acirc;firler topluluğunu hidayete erdirmez &rdquo;. [2]</p>\r\n\r\n<p>\r\n	Bu ayet, iyi amel işleyen ve amelini halis niyetle yerine getiren, ama daha sonra minnet altında bırakmak ve eziyet etmek (ki bunlar niyetin halisane olmadığının g&ouml;stergesidir) sebebiyle amelini batıl eden kimselerin halini a&ccedil;ıklamaktadır. Allah-u Te&acirc;l&acirc; bu fertleri, baştan beri riyada bulunmak suretiyle amellerinin tamamını batıl eden riyak&acirc;rlara benzetmektedir.</p>\r\n\r\n<p>\r\n	O halde iyi amelin tavsiye edildiği gibi, amelin korunması da &ouml;nemli sayılmıştır. Beğenilen amellerin işlenmesi, tıpkı kıymetli bir cevherin ele ge&ccedil;irilmesi gibidir. B&ouml;yle bir cevheri ele ge&ccedil;iren kimsenin, piyasa değerince satabilmesi i&ccedil;in, onu koruması gerekir. Allah-u Te&acirc;l&acirc; ş&ouml;yle buyurur: &ldquo; Kim kendisiyle birlikte bir iyilik getirirse, ona on katı vardır. Kim de kendisiyle bir k&ouml;t&uuml;l&uuml;k getirirse, o da sadece o k&ouml;t&uuml;l&uuml;ğ&uuml;n misliyle cezalandırılır ve onlara zulmedilmez&rdquo;. [3] G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi ayette Allah-u Te&acirc;l&acirc;: &ldquo;Kim iyi bir iş yaparsa&rdquo; değil, &ldquo;Kim kendisiyle birlikte bir iyilik getirirse&rdquo; şeklinde buyurmuştur. Bu ayetin manası şudur: İnsan iyi ve g&uuml;zel amel işledikten sonra, bu salih ameli kendisiyle beraber ebedi yurda g&ouml;t&uuml;rebilmesi i&ccedil;in, bir takım şartları hazırlaması gerekir. [4] Bundan dolayı iyiliklerin yok olmasına sebep olacak her t&uuml;rl&uuml; riyadan, minnet altında bırakmaktan ve... sakınılmalıdır.</p>\r\n\r\n<p>\r\n	Bazı rivayetlerden istifade edildiği kadarıyla, bir kimse, azda olsa Allah&rsquo;tan başkası i&ccedil;in amel işlerse, kabul edilmez. İmam Sadık (a.s) ş&ouml;yle buyururlar: Allah-u Te&acirc;l&acirc; ş&ouml;yle buyurmuştur: Ben ortakların en g&uuml;zeliyim. Hem benim i&ccedil;in hem de benden başkası i&ccedil;in amel işleyen bir kimsenin, amelini halis kılmayana kadar, onun yaptığı o amel kabul edilmez (o amellerin hepsini, bana ortak koştuğu kimseye veririm). [5]</p>\r\n\r\n<p>\r\n	İhl&acirc;s ve ihl&acirc;sın korunmasıyla alakalı &ouml;nemli konular hakkında şu adreslere m&uuml;racaat edebilirsiniz.</p>\r\n\r\n<p>\r\n	1. Soru 6947 (Site: 7047), Halis niyeti kazanmak.</p>\r\n\r\n<p>\r\n	2. Soru 17794: (Site: 17420), Riyanın tedavisi (ilacı).</p>\r\n\r\n<p>\r\n	3. Soru 8862 (Site: 8872), Sevabın amellerle uygunluğu. &nbsp;</p>\r\n\r\n<p>\r\n	-------------<br />\r\n	[1] Kuleyni, &ldquo; K&acirc;fi &rdquo;, c. 2, s. 16.</p>\r\n\r\n<p>\r\n	[2] Bakara, 164.</p>\r\n\r\n<p>\r\n	[3] En&rsquo;&acirc;m, 160.</p>\r\n\r\n<p>\r\n	[4] Ayetullah Cevadi Amuli&rsquo;nin tefsir derslerinden istifade edilmiştir.</p>\r\n\r\n<p>\r\n	[5] &ldquo;Kafi&rdquo;, c. 2, s. 295, Riya babı.</p>\r\n','İslam k&uuml;lt&uuml;r&uuml;nde amellerin kabul edilmesi i&ccedil;in, amelin iyi olmasının (h&uuml;sn&uuml; fiili) yanında, halisane bir niyetin de (h&uuml;sn&uuml; faili) olması şart koşulmuştur. Buna izafeten, yalnızca amellerin halisane yapılması yeterli değildir. Amellerin kabul&uuml;n&uuml;n bir diğer şartı da, niyetteki ihl&acirc;sın devamlılığıdır. Allah-u Te&acirc;l&acirc; ş&ouml;yle buyurur: &ldquo;Kim kendisiyle birlikte bir iyilik getirirse, ona on katı vardır. Kim de kendisiyle bir k&ouml;t&uuml;l&uuml;k getirirse, o da sadece o k&ouml;t&uuml;l&uuml;ğ&uuml;n misliyle cezalandırılır ve onlara zulmedilmez&rdquo;. G&ouml;rd&uuml;ğ&uuml;n&uuml;z gibi ayette Allah: &ldquo;Kim iyi bir iş yaparsa&rdquo; şeklinde değil, &ldquo;Kim kendisiyle birlikte bir iyilik getirirse&rdquo; buyuruyor. Bu ayetin manası şudur: İnsan iyi ve g&uuml;zel amel işledikten sonra, bu salih ameli kendisiyle beraber ebedi yurda g&ouml;t&uuml;rebilmesi i&ccedil;in, bir takım şartları hazırlaması gerekir.','&nbsp;İşlerin en zor olanlarından bir tanesi, insanın Allah rızası i&ccedil;in yaptığı amellerindeki ihl&acirc;sın devamlılığıdır. Bazen amelde ihl&acirc;s ve ihl&acirc;sı devam ettirmek, amelin aslını yerine getirilmesinden daha zordur. İmam Sadık (a.s) ş&ouml;yle buyuruyor: &ldquo;Halisane amel &uuml;zerinde baki kalmak, amelin kendisinden daha zordur&rdquo;. [1]\r\n\r\n\r\n	Buna binaen İslam k&uuml;lt&uuml;r&uuml;nde, amellerin kabul edilmesi i&ccedil;in, sadece amelin iyi olması (h&uuml;sn&uuml; fiili) gerekli değil, halisane bir niyetin de (h&uuml;sn&uuml; faili) olması şart koşulmuştur. Buna izafeten, yalnızca amellerin halisane yapılması yeterli değildir. Amellerin kabul&uuml;n&uuml;n bir diğer şartı, halisane niyetin s&uuml;rekliliğidir. Allah-u Te&acirc;l&acirc;, Kur&rsquo;an&rsquo;ı Kerim&rsquo;de bu meseleyi &ccedil;ok g&uuml;zel bir şekilde a&ccedil;ıklamıştır. Sadakalar konusunda ş&ouml;yle buyrulur: &ldquo; Ey iman edenler! Allah&rsquo;a ve ahiret g&uuml;n&uuml;ne inanmadığı halde insanlara g&ouml;steriş olsun diye malını harcayan kimse gibi, sadakalarınızı başa kakmak ve g&ouml;n&uuml;l kırmak suretiyle boşa &ccedil;ıkarmayınız. B&ouml;ylesinin durumu, &uuml;zerinde biraz toprak bulunan ve maruz kaldığı şiddetli yağmurun kendisini &ccedil;ıplak bıraktığı bir kayanın durumu gibidir. Onlar kazandıklarından hi&ccedil;bir şey elde edemezler. Allah, k&acirc;firler topluluğunu hidayete erdirmez &rdquo;. [2]\r\n\r\n\r\n	Bu ayet, iyi amel işleyen ve amelini halis niyetle yerine getiren, ama daha sonra minnet altında bırakmak ve eziyet etmek (ki bunlar niyetin halisane olmadığının g&ouml;stergesidir) sebebiyle amelini batıl eden kimselerin halini a&ccedil;ıklamaktadır. Allah-u Te&acirc;l&acirc; bu fertleri, baştan beri riyada bulunmak suretiyle amellerinin tamamını batıl eden riyak&acirc;rlara benzetmektedir.\r\n\r\n\r\n	O halde iyi amelin tavsiye edildiği gibi, amelin korunması da &ouml;nemli sayılmıştır. Beğenilen amellerin işlenmesi, tıpkı kıymetli bir cevherin ele ge&ccedil;irilmesi gibidir. B&ouml;yle bir cevheri ele ge&ccedil;iren kimsenin, piyasa değerince satabilmesi i&ccedil;in, onu koruması gerekir. Allah-u Te&acirc;l&acirc; ş&ouml;yle buyurur: &ldquo; Kim kendisiyle birlikte bir iyilik getirirse, ona on katı vardır. Kim de kendisiyle bir k&ouml;t&uuml;l&uuml;k getirirse, o da sadece o k&ouml;t&uuml;l&uuml;ğ&uuml;n misliyle cezalandırılır ve onlara zulmedilmez&rdquo;. [3] G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi ayette Allah-u Te&acirc;l&acirc;: &ldquo;Kim iyi bir iş yaparsa&rdquo; değil, &ldquo;Kim kendisiyle birlikte bir iyilik getirirse&rdquo; şeklinde buyurmuştur. Bu ayetin manası şudur: İnsan iyi ve g&uuml;zel amel işledikten sonra, bu salih ameli kendisiyle beraber ebedi yurda g&ouml;t&uuml;rebilmesi i&ccedil;in, bir takım şartları hazırlaması gerekir. [4] Bundan dolayı iyiliklerin yok olmasına sebep olacak her t&uuml;rl&uuml; riyadan, minnet altında bırakmaktan ve... sakınılmalıdır.\r\n\r\n\r\n	Bazı rivayetlerden istifade edildiği kadarıyla, bir kimse, azda olsa Allah&rsquo;tan başkası i&ccedil;in amel işlerse, kabul edilmez. İmam Sadık (a.s) ş&ouml;yle buyururlar: Allah-u Te&acirc;l&acirc; ş&ouml;yle buyurmuştur: Ben ortakların en g&uuml;zeliyim. Hem benim i&ccedil;in hem de benden başkası i&ccedil;in amel işleyen bir kimsenin, amelini halis kılmayana kadar, onun yaptığı o amel kabul edilmez (o amellerin hepsini, bana ortak koştuğu kimseye veririm). [5]\r\n\r\n\r\n	İhl&acirc;s ve ihl&acirc;sın korunmasıyla alakalı &ouml;nemli konular hakkında şu adreslere m&uuml;racaat edebilirsiniz.\r\n\r\n\r\n	1. Soru 6947 (Site: 7047), Halis niyeti kazanmak.\r\n\r\n\r\n	2. Soru 17794: (Site: 17420), Riyanın tedavisi (ilacı).\r\n\r\n\r\n	3. Soru 8862 (Site: 8872), Sevabın amellerle uygunluğu. &nbsp;\r\n\r\n\r\n	-------------\r\n	[1] Kuleyni, &ldquo; K&acirc;fi &rdquo;, c. 2, s. 16.\r\n\r\n\r\n	[2] Bakara, 164.\r\n\r\n\r\n	[3] En&rsquo;&acirc;m, 160.\r\n\r\n\r\n	[4] Ayetullah Cevadi Amuli&rsquo;nin tefsir derslerinden istifade edilmiştir.\r\n\r\n\r\n	[5] &ldquo;Kafi&rdquo;, c. 2, s. 295, Riya babı.'),(685,'tr701','<p>\r\n	<span>Hz. Mehdi&rsquo;nin (a.s) faziletlerinin zikri babında Peygamber Ekrem&rsquo;den (s.a.a) pek &ccedil;ok rivayet nakledilmiştir. Bu hadislerden bir tanesi ş&ouml;yledir: &ldquo;Mehdi, cennet ehlinin Tavusudur.&rdquo; Bu hadis Şia ve Ehl-i S&uuml;nnet&rsquo;in muteber kitaplarında nakledilmiş ve muhteva a&ccedil;ısından da bir sorunu yoktur. &Ccedil;&uuml;nk&uuml; bizim dini &ouml;ğretilerimizde, Tavus yaratılışta g&uuml;zellik ve harikuladelikte meşhurdur. Nitekim Hz. Ali (a.s) bir hutbesinde bu kuşun yaratılışta son derece g&uuml;zel olduğunu beyan eder. Bu hadiste de Hz. Mehdi&rsquo;nin (a.s) cennetlikler arasındaki g&uuml;zelliği, Tavus&rsquo;un diğer kuşlar arasındaki g&uuml;zelliğine benzetilmiştir. Buna binaen tıpkı bu hadis gereğince, nasıl ki Tavus, en g&uuml;zel kuşlardan birisi sayılıyorsa, Hz. Mehdi (a.s)&rsquo;de, cennet ehlinin en g&uuml;zel fertlerinden bir tanesidir. Eğer Tavus&rsquo;un yerilmesine dair rivayetler varsa, bu hadislerin zayıflığının yanı sıra, s&ouml;z konusu bu rivayetle uyuşmayan bir tarafı yoktur.</span></p>\r\n','<p>\r\n	Ehl-i S&uuml;nnet kaynaklarında Peygamber Ekrem&rsquo;den (s.a.a) Hz. Mehdi&rsquo;nin (a.s) faziletleri babında hatıra olarak kalan hadis şudur: &ldquo;Mehdi (a.s) cennet ehlinin Tavusudur.&rdquo;[1]</p>\r\n\r\n<p>\r\n	Zikredilmeye değer nokta şudur: Her benzetmenin temel d&ouml;rt kuralı vardır, bunlar: Benzeyen (m&uuml;şebbeh), Kendisine benzetilen (m&uuml;şebbeh&rsquo;un bihi), Benzeme y&ouml;n&uuml; (vechi şebeh) ve Benzetme edatı. Her benzetmede, Benzeme y&ouml;n&uuml; muhataba g&ouml;re meşhur ve maruf olmalıdır. &ldquo;Ali, Aslan gibidir&rdquo; &ouml;rneğinde Benzeyen: Ali, Kendisine benzetilen: Aslan, Benzetme edatı: Gibi, Benzeme y&ouml;n&uuml;: Cesarettir. Cesarette (Benzeme y&ouml;n&uuml;) Aslanın diğer hayvanlar i&ccedil;inde meşhur ve tanınmış olduğunu &ouml;nceden bilmemiz hasebiyle Ali cesurlukta Aslan gibidir başka y&ouml;nlerden değil. Buna binaen bu benzetmeden Ali&rsquo;nin cesur olduğu anlıyoruz.[2]</p>\r\n\r\n<p>\r\n	Yukarıdaki konuları dikkate alarak şunu diyoruz: Nebevi rivayetlerde de bu benzetme dikkat konusudur; yani halk arasında Tavus g&uuml;zel ve nefis bir kuş olmakla tanınıyorsa Hz. Mehdi (a.s)&rsquo;de cennet ehli arasında en g&uuml;zel şahıslardan bir tanesidir. Netice itibariyle Peygamber (s.a.a)&rsquo;in bu buyruğunda, Tavusun g&uuml;zelliği &ldquo;Benzetme y&ouml;ntemi&rdquo; olarak dikkate alınmıştır. O hal de Tavusu yeren rivayetlerle hi&ccedil;bir uyuşmazlığı olmayacaktır.</p>\r\n\r\n<p>\r\n	Yukarıda anlatılanlara ek olarak, bizim dini &ouml;ğretilerimizde Tavus, g&uuml;zel ve harikulade bir kuş olarak anılır ve yerilme imk&acirc;nının en az olduğu bir kuştur. &Ouml;rnek olarak Hz. Ali (a.s) &ldquo;Nehc&rsquo;&uuml;l-Belağa&rdquo;da buyurduğu bir hutbenin zimm&icirc;nde Tavusun yaratılış harikası olduğuna dair ş&ouml;yle buyurmuşlardır: &ldquo;Tavus yaratılışın g&uuml;zel ve hayret uyandıran kuşlardandır ve Allah onu en g&uuml;zel &ouml;l&ccedil;&uuml;lerde yaratmıştır. Kanatlarının rengi, renklerin en g&uuml;zeliyle s&uuml;slenmiştir; t&uuml;y ve telekleri birbiri &uuml;zerine kapanmış harikulade kanatları vardır&hellip; Tavusun kanatları sanki g&uuml;m&uuml;şten yapılmış tarak gibi durur, &uuml;zerinde biten sarı ve yeşil renkler saf altın ve yeşil zebercet gibi parlar. Onu yerin yeşilliklerine benzetecek olursanız; her ilkbaharda yeşeren reng&acirc;renk &ccedil;i&ccedil;ekler, işlenmiş kıymetli taşlara veya Yemen&rsquo;in işlenmiş giysilerine benzetebilirsiniz. Onu m&uuml;cevherlere benzetecek olursanız, o muhtelif renklerden meydana gelen m&uuml;cevherler ve g&uuml;m&uuml;şlerle s&uuml;slenmiş y&uuml;z&uuml;k taşına benzer. Y&uuml;r&uuml;y&uuml;ş&uuml; kendisini beğenen ve iş ve ile y&uuml;r&uuml;yen kimsenin y&uuml;r&uuml;y&uuml;ş&uuml;ne benzer&hellip; Onun başında ise bir tutam yeşil ve nakışlı sa&ccedil; bulunmaktadır. Boynunun &ccedil;ıkış yeri ve boyun ile karna varan mesafe ibriğe benzemektedir. Yemyeşil renkli Yemen kına &ccedil;i&ccedil;eğini veya giyilen gibi parlak ipekleri andırmakta, kadının siyah bir &ouml;rt&uuml;y&uuml; kendisine sardığı gibi siyah bir &ouml;rt&uuml;ye b&uuml;r&uuml;nmekte, ancak o &ccedil;ok parıldadığını, eşi olmayan g&ouml;z alıcı yeşilliğin kendisinde birleşip kaynaştığını hayal etmektedir&hellip; Onda kullanılmayan &ccedil;ok az renk vardır, aşırı parlaklık ve g&uuml;zellikten dolayı rengi daha g&uuml;zel g&ouml;stermekte ve hen&uuml;z bahar yağmurlarının ve sıcak g&uuml;neşin b&uuml;y&uuml;tmediği dağınık tomurcuklarını andırmaktadır.[3]</p>\r\n\r\n<p>\r\n	Hz. Ali (a.s)&rsquo;nin Tavusun yaratılışının g&uuml;zelliği ve harikası hakkındaki buyruğunu dikkate alarak, Tavusun yaratılmış kuşların en g&uuml;zeli olduğunu anlarız. Buna binaen Nebevi rivayette Hz. Mehdi&rsquo;nin (a.s) cennet ehli arasında Tavus gibi g&uuml;zel olduğu a&ccedil;ıklığı kavuşur. Sonu&ccedil; itibariyle eğer Tavusun yerilmesi hakkında rivayetler var olsa bile, bu rivayetlerin zayıflığı bir yana, s&ouml;z konusu bu rivayetle &ccedil;elişir bir yanı yoktur ve bu şekilde Tavusu &ouml;ven ve yeren rivayetler bir arada her hangi bir tezat teşkil etmeden olabilirler.</p>\r\n\r\n<p>\r\n	-------------<br />\r\n	[1] Firuzi, Seyit Murtaz, &ldquo;Fazail&rsquo;ul-hamse mine&rsquo;s-Sahahih&rsquo;us-Sitte&rdquo;, L&uuml;bnan: İslamiye, 1410 Kameri, c. 3, s. 343; &ldquo;Bihar&rsquo;ul-Envar&rdquo;,&nbsp; M&uuml;esseseyi el Vefa 1404 kameri, c. 51, s. 105; Şeyh Yusuf b. Yahya b. Ali, Mukaddesi, Şafii, &ldquo;Akdu&rsquo;d-Durer fi ahbari Mehdi el-Muntazar&rdquo;, c. 1, s. 34.</p>\r\n\r\n<p>\r\n	[3] Seyit Razi, &ldquo;Nehc&rsquo;&uuml;l-Belağa&rdquo;, terc&uuml;meyi Muhammed Deşti, M&uuml;esseseyi el-Hadi &ccedil;apı nuzdehum, 1381 Şemsi, s. 313 ve 315.</p>\r\n','Hz. Mehdi&rsquo;nin (a.s) faziletlerinin zikri babında Peygamber Ekrem&rsquo;den (s.a.a) pek &ccedil;ok rivayet nakledilmiştir. Bu hadislerden bir tanesi ş&ouml;yledir: &ldquo;Mehdi, cennet ehlinin Tavusudur.&rdquo; Bu hadis Şia ve Ehl-i S&uuml;nnet&rsquo;in muteber kitaplarında nakledilmiş ve muhteva a&ccedil;ısından da bir sorunu yoktur. &Ccedil;&uuml;nk&uuml; bizim dini &ouml;ğretilerimizde, Tavus yaratılışta g&uuml;zellik ve harikuladelikte meşhurdur. Nitekim Hz. Ali (a.s) bir hutbesinde bu kuşun yaratılışta son derece g&uuml;zel olduğunu beyan eder. Bu hadiste de Hz. Mehdi&rsquo;nin (a.s) cennetlikler arasındaki g&uuml;zelliği, Tavus&rsquo;un diğer kuşlar arasındaki g&uuml;zelliğine benzetilmiştir. Buna binaen tıpkı bu hadis gereğince, nasıl ki Tavus, en g&uuml;zel kuşlardan birisi sayılıyorsa, Hz. Mehdi (a.s)&rsquo;de, cennet ehlinin en g&uuml;zel fertlerinden bir tanesidir. Eğer Tavus&rsquo;un yerilmesine dair rivayetler varsa, bu hadislerin zayıflığının yanı sıra, s&ouml;z konusu bu rivayetle uyuşmayan bir tarafı yoktur.','Ehl-i S&uuml;nnet kaynaklarında Peygamber Ekrem&rsquo;den (s.a.a) Hz. Mehdi&rsquo;nin (a.s) faziletleri babında hatıra olarak kalan hadis şudur: &ldquo;Mehdi (a.s) cennet ehlinin Tavusudur.&rdquo;[1]\r\n\r\n\r\n	Zikredilmeye değer nokta şudur: Her benzetmenin temel d&ouml;rt kuralı vardır, bunlar: Benzeyen (m&uuml;şebbeh), Kendisine benzetilen (m&uuml;şebbeh&rsquo;un bihi), Benzeme y&ouml;n&uuml; (vechi şebeh) ve Benzetme edatı. Her benzetmede, Benzeme y&ouml;n&uuml; muhataba g&ouml;re meşhur ve maruf olmalıdır. &ldquo;Ali, Aslan gibidir&rdquo; &ouml;rneğinde Benzeyen: Ali, Kendisine benzetilen: Aslan, Benzetme edatı: Gibi, Benzeme y&ouml;n&uuml;: Cesarettir. Cesarette (Benzeme y&ouml;n&uuml;) Aslanın diğer hayvanlar i&ccedil;inde meşhur ve tanınmış olduğunu &ouml;nceden bilmemiz hasebiyle Ali cesurlukta Aslan gibidir başka y&ouml;nlerden değil. Buna binaen bu benzetmeden Ali&rsquo;nin cesur olduğu anlıyoruz.[2]\r\n\r\n\r\n	Yukarıdaki konuları dikkate alarak şunu diyoruz: Nebevi rivayetlerde de bu benzetme dikkat konusudur; yani halk arasında Tavus g&uuml;zel ve nefis bir kuş olmakla tanınıyorsa Hz. Mehdi (a.s)&rsquo;de cennet ehli arasında en g&uuml;zel şahıslardan bir tanesidir. Netice itibariyle Peygamber (s.a.a)&rsquo;in bu buyruğunda, Tavusun g&uuml;zelliği &ldquo;Benzetme y&ouml;ntemi&rdquo; olarak dikkate alınmıştır. O hal de Tavusu yeren rivayetlerle hi&ccedil;bir uyuşmazlığı olmayacaktır.\r\n\r\n\r\n	Yukarıda anlatılanlara ek olarak, bizim dini &ouml;ğretilerimizde Tavus, g&uuml;zel ve harikulade bir kuş olarak anılır ve yerilme imk&acirc;nının en az olduğu bir kuştur. &Ouml;rnek olarak Hz. Ali (a.s) &ldquo;Nehc&rsquo;&uuml;l-Belağa&rdquo;da buyurduğu bir hutbenin zimm&icirc;nde Tavusun yaratılış harikası olduğuna dair ş&ouml;yle buyurmuşlardır: &ldquo;Tavus yaratılışın g&uuml;zel ve hayret uyandıran kuşlardandır ve Allah onu en g&uuml;zel &ouml;l&ccedil;&uuml;lerde yaratmıştır. Kanatlarının rengi, renklerin en g&uuml;zeliyle s&uuml;slenmiştir; t&uuml;y ve telekleri birbiri &uuml;zerine kapanmış harikulade kanatları vardır&hellip; Tavusun kanatları sanki g&uuml;m&uuml;şten yapılmış tarak gibi durur, &uuml;zerinde biten sarı ve yeşil renkler saf altın ve yeşil zebercet gibi parlar. Onu yerin yeşilliklerine benzetecek olursanız; her ilkbaharda yeşeren reng&acirc;renk &ccedil;i&ccedil;ekler, işlenmiş kıymetli taşlara veya Yemen&rsquo;in işlenmiş giysilerine benzetebilirsiniz. Onu m&uuml;cevherlere benzetecek olursanız, o muhtelif renklerden meydana gelen m&uuml;cevherler ve g&uuml;m&uuml;şlerle s&uuml;slenmiş y&uuml;z&uuml;k taşına benzer. Y&uuml;r&uuml;y&uuml;ş&uuml; kendisini beğenen ve iş ve ile y&uuml;r&uuml;yen kimsenin y&uuml;r&uuml;y&uuml;ş&uuml;ne benzer&hellip; Onun başında ise bir tutam yeşil ve nakışlı sa&ccedil; bulunmaktadır. Boynunun &ccedil;ıkış yeri ve boyun ile karna varan mesafe ibriğe benzemektedir. Yemyeşil renkli Yemen kına &ccedil;i&ccedil;eğini veya giyilen gibi parlak ipekleri andırmakta, kadının siyah bir &ouml;rt&uuml;y&uuml; kendisine sardığı gibi siyah bir &ouml;rt&uuml;ye b&uuml;r&uuml;nmekte, ancak o &ccedil;ok parıldadığını, eşi olmayan g&ouml;z alıcı yeşilliğin kendisinde birleşip kaynaştığını hayal etmektedir&hellip; Onda kullanılmayan &ccedil;ok az renk vardır, aşırı parlaklık ve g&uuml;zellikten dolayı rengi daha g&uuml;zel g&ouml;stermekte ve hen&uuml;z bahar yağmurlarının ve sıcak g&uuml;neşin b&uuml;y&uuml;tmediği dağınık tomurcuklarını andırmaktadır.[3]\r\n\r\n\r\n	Hz. Ali (a.s)&rsquo;nin Tavusun yaratılışının g&uuml;zelliği ve harikası hakkındaki buyruğunu dikkate alarak, Tavusun yaratılmış kuşların en g&uuml;zeli olduğunu anlarız. Buna binaen Nebevi rivayette Hz. Mehdi&rsquo;nin (a.s) cennet ehli arasında Tavus gibi g&uuml;zel olduğu a&ccedil;ıklığı kavuşur. Sonu&ccedil; itibariyle eğer Tavusun yerilmesi hakkında rivayetler var olsa bile, bu rivayetlerin zayıflığı bir yana, s&ouml;z konusu bu rivayetle &ccedil;elişir bir yanı yoktur ve bu şekilde Tavusu &ouml;ven ve yeren rivayetler bir arada her hangi bir tezat teşkil etmeden olabilirler.\r\n\r\n\r\n	-------------\r\n	[1] Firuzi, Seyit Murtaz, &ldquo;Fazail&rsquo;ul-hamse mine&rsquo;s-Sahahih&rsquo;us-Sitte&rdquo;, L&uuml;bnan: İslamiye, 1410 Kameri, c. 3, s. 343; &ldquo;Bihar&rsquo;ul-Envar&rdquo;,&nbsp; M&uuml;esseseyi el Vefa 1404 kameri, c. 51, s. 105; Şeyh Yusuf b. Yahya b. Ali, Mukaddesi, Şafii, &ldquo;Akdu&rsquo;d-Durer fi ahbari Mehdi el-Muntazar&rdquo;, c. 1, s. 34.\r\n\r\n\r\n	[3] Seyit Razi, &ldquo;Nehc&rsquo;&uuml;l-Belağa&rdquo;, terc&uuml;meyi Muhammed Deşti, M&uuml;esseseyi el-Hadi &ccedil;apı nuzdehum, 1381 Şemsi, s. 313 ve 315.'),(686,'tr700','<p>\r\n	Sorunun a&ccedil;ıklığa kavuşması i&ccedil;in İmam Askeri&rsquo;nin (a.s) hadisinin metnini hatırlatacağız. İmam Hasan Askeri (a.s) ş&ouml;yle buyurmuşlardır: &ldquo;İyilerin, iyilerle dostluğu, iyiler i&ccedil;in sevaptır, k&ouml;t&uuml;lerin, iyilere muhabbeti, iyiler i&ccedil;in b&uuml;y&uuml;kl&uuml;kt&uuml;r; k&ouml;t&uuml;lerin, iyilerle d&uuml;şmanlığı, iyiler i&ccedil;in s&uuml;st&uuml;r (ziynettir) ve iyilerin, k&ouml;t&uuml;lerle d&uuml;şmanlığı, k&uuml;t&uuml;ler i&ccedil;in r&uuml;svalıktır.&rdquo;[1]</p>\r\n\r\n<p>\r\n	Buna binaen soruda yer alan d&ouml;rd&uuml;nc&uuml; se&ccedil;enek, İmam Hasan Askeri&rsquo;nin (a.s) buyruğuyla uyum i&ccedil;indedir.</p>\r\n\r\n<p>\r\n	-------------<br />\r\n	[1] &ldquo;Biharu&rsquo;l-Envar&rdquo;, c. 66, s. 239.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Sorunun a&ccedil;ıklığa kavuşması i&ccedil;in İmam Askeri&rsquo;nin (a.s) hadisinin metnini hatırlatacağız. İmam Hasan Askeri (a.s) ş&ouml;yle buyurmuşlardır: &ldquo;İyilerin, iyilerle dostluğu, iyiler i&ccedil;in sevaptır, k&ouml;t&uuml;lerin, iyilere muhabbeti, iyiler i&ccedil;in b&uuml;y&uuml;kl&uuml;kt&uuml;r; k&ouml;t&uuml;lerin, iyilerle d&uuml;şmanlığı, iyiler i&ccedil;in s&uuml;st&uuml;r (ziynettir) ve iyilerin, k&ouml;t&uuml;lerle d&uuml;şmanlığı, k&uuml;t&uuml;ler i&ccedil;in r&uuml;svalıktır.&rdquo;[1]\r\n\r\n\r\n	Buna binaen soruda yer alan d&ouml;rd&uuml;nc&uuml; se&ccedil;enek, İmam Hasan Askeri&rsquo;nin (a.s) buyruğuyla uyum i&ccedil;indedir.\r\n\r\n\r\n	-------------\r\n	[1] &ldquo;Biharu&rsquo;l-Envar&rdquo;, c. 66, s. 239.','Bu sorunun ayrıntılı cevabı yoktur.'),(687,'tr699','<p>\r\n	Bu konuda &ldquo;Vesailu&rsquo;ş-Şia&rdquo; kitabında rivayet zikredilmiştir, rivayet ş&ouml;yledir:</p>\r\n\r\n<p>\r\n	Hz. İmam Rıza (a.s) ş&ouml;yle buyurur: &ldquo;Parmağında akik y&uuml;z&uuml;ğ&uuml;yle sabahlayan ve hi&ccedil; kimseyle g&ouml;r&uuml;şmeden &ouml;nce y&uuml;ks&uuml;ğ&uuml;n kaşını avu&ccedil; i&ccedil;ine d&ouml;nd&uuml;rerek &ldquo;Kadir&rdquo; Suresini sonuna kadar okuyup ardından &ldquo; Ament&uuml; billahi vahdehu la şerikeleh ve ament&uuml; bıserri &acirc;li muhammedi ve alaniyyetihim&rdquo; duasını tilavet eden bir kimseyi, Allah-u Te&acirc;l&acirc; o g&uuml;nde g&ouml;ky&uuml;z&uuml;nden nazil olacak ve g&ouml;ky&uuml;z&uuml;ne y&uuml;kselecek şerden ve yer yery&uuml;z&uuml;n&uuml;n i&ccedil;ine girecek ve ondan &ccedil;ıkacak şeylerden koruyor. Akşama kadar (bu kimse) Allah Resul&uuml; (s.a.a)&rsquo;n&uuml;n koruması altına girer&rdquo;.[1]</p>\r\n\r\n<p>\r\n	B&uuml;y&uuml;k fakihler ş&ouml;yle diyor: Namazın kunutu esnasında, bu iş namazın c&uuml;z&uuml; niyetiyle yapılıyorsa terk edilmelidir. Ama mutlak anlamda sevap maksadıyla yapılıyorsa (namazın c&uuml;z&uuml; hesap etmeksizin) bir sakıncası yoktur.</p>\r\n\r\n<p>\r\n	Ayetullah Mekarim Şirazi: Bu konudaki sorunun cevabında ş&ouml;yle diyor: B&ouml;yle bir şey şer&rsquo;i emirlerde gelmemiştir, ama namazı bozmaz bunun yanında terk etmeniz daha iyidir.[2]</p>\r\n\r\n<p>\r\n	Ayetullah Fazıl Lenkerani: Kunut hususunda s&ouml;z konusu edilen soruya amel etme hakkında bir rivayete rastlamadım.[3]</p>\r\n\r\n<p>\r\n	------------<br />\r\n	[1] Hurru Amuli, &ldquo;Vesailu&rsquo;ş-Şia&rdquo;, Kum: M&uuml;esseseyi &Acirc;lu&rsquo;l Beyt, c. 5 s. 91; Benzeri rivayetler i&ccedil;in bakınız: &ldquo;M&uuml;stedreku&rsquo;l Vesail&rdquo;, c. 3, s. 297.</p>\r\n\r\n<p>\r\n	[2] Ayetullah Mekarim Şirazi&rsquo;nin sitesi, istiftaat b&ouml;l&uuml;m&uuml;.</p>\r\n\r\n<p>\r\n	[3] &ldquo;Camiu&rsquo;l mesail&rdquo;, sual 355, sayfa 103, &ccedil;apı mihr, &ccedil;apı dovvum, 1375.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Bu konuda &ldquo;Vesailu&rsquo;ş-Şia&rdquo; kitabında rivayet zikredilmiştir, rivayet ş&ouml;yledir:\r\n\r\n\r\n	Hz. İmam Rıza (a.s) ş&ouml;yle buyurur: &ldquo;Parmağında akik y&uuml;z&uuml;ğ&uuml;yle sabahlayan ve hi&ccedil; kimseyle g&ouml;r&uuml;şmeden &ouml;nce y&uuml;ks&uuml;ğ&uuml;n kaşını avu&ccedil; i&ccedil;ine d&ouml;nd&uuml;rerek &ldquo;Kadir&rdquo; Suresini sonuna kadar okuyup ardından &ldquo; Ament&uuml; billahi vahdehu la şerikeleh ve ament&uuml; bıserri &acirc;li muhammedi ve alaniyyetihim&rdquo; duasını tilavet eden bir kimseyi, Allah-u Te&acirc;l&acirc; o g&uuml;nde g&ouml;ky&uuml;z&uuml;nden nazil olacak ve g&ouml;ky&uuml;z&uuml;ne y&uuml;kselecek şerden ve yer yery&uuml;z&uuml;n&uuml;n i&ccedil;ine girecek ve ondan &ccedil;ıkacak şeylerden koruyor. Akşama kadar (bu kimse) Allah Resul&uuml; (s.a.a)&rsquo;n&uuml;n koruması altına girer&rdquo;.[1]\r\n\r\n\r\n	B&uuml;y&uuml;k fakihler ş&ouml;yle diyor: Namazın kunutu esnasında, bu iş namazın c&uuml;z&uuml; niyetiyle yapılıyorsa terk edilmelidir. Ama mutlak anlamda sevap maksadıyla yapılıyorsa (namazın c&uuml;z&uuml; hesap etmeksizin) bir sakıncası yoktur.\r\n\r\n\r\n	Ayetullah Mekarim Şirazi: Bu konudaki sorunun cevabında ş&ouml;yle diyor: B&ouml;yle bir şey şer&rsquo;i emirlerde gelmemiştir, ama namazı bozmaz bunun yanında terk etmeniz daha iyidir.[2]\r\n\r\n\r\n	Ayetullah Fazıl Lenkerani: Kunut hususunda s&ouml;z konusu edilen soruya amel etme hakkında bir rivayete rastlamadım.[3]\r\n\r\n\r\n	------------\r\n	[1] Hurru Amuli, &ldquo;Vesailu&rsquo;ş-Şia&rdquo;, Kum: M&uuml;esseseyi &Acirc;lu&rsquo;l Beyt, c. 5 s. 91; Benzeri rivayetler i&ccedil;in bakınız: &ldquo;M&uuml;stedreku&rsquo;l Vesail&rdquo;, c. 3, s. 297.\r\n\r\n\r\n	[2] Ayetullah Mekarim Şirazi&rsquo;nin sitesi, istiftaat b&ouml;l&uuml;m&uuml;.\r\n\r\n\r\n	[3] &ldquo;Camiu&rsquo;l mesail&rdquo;, sual 355, sayfa 103, &ccedil;apı mihr, &ccedil;apı dovvum, 1375.','Bu sorunun ayrıntılı cevabı yoktur.'),(688,'tr698','<p>\r\n	<span>M&uuml;sl&uuml;manların tamamı, humusun ilahi farzlardan bir tanesi olduğuna inanmış ve bunu herkesin zorunlu olarak kabul etmeleri gerektiğini s&ouml;ylemişlerdir. Bu h&uuml;km&uuml;n, Bedir savaşından sonra bir kanun haline gelerek s&uuml;rekli uygulanmıştır. Hz. Ali (a.s)&rsquo;de bu ilahi farzın uygulanmasında Peygamber (s.a.a)&rsquo;in yanında yer alıp Peygamberle (s.a.a) gerekli işbirliği i&ccedil;inde olan ve Peygamber (s.a.a)&rsquo;in vefatından sonra da bu h&uuml;km&uuml;n uygulanmasında bir lahza bile gevşeklik g&ouml;stermeyen kimselerdendir. Tarihin tanıklık ettiği kadarıyla Şialar, Emirilm&uuml;minin (a.s)&rsquo;den sonra Masum İmamların (a.s) zamanında da bu vazifeye &ouml;nem vermişler ve kendi mallarının humuslarını, Masum İmamlarına (a.s) vermişlerdir. Tarihi veriler esasınca Peygamber Ekrem (s.a.a), Hz. Ali (a.s) ve diğer Masum İmamlar (a.s) zamanında ganimetlerin, define ve madenler gibi ganimet olmayan şeylerin humusu alınıyor olması dikkate değer bir noktadır. Ne var ki tarih, Peygamber Ekrem (s.a.a) ve İmam Ali (a.s) zamanında elde edilen &ccedil;eşitli gelirlerin humusunun toplanması hususunda bir şey nakletmemiştir. Elbette tarihi delilin olmaması, &ccedil;eşitli gelirlerin humusunun olmadığına delil teşkil etmez. &Ccedil;&uuml;nk&uuml; kitapların bir&ccedil;oğu ve M&uuml;sl&uuml;manlarca muteber sayılan kaynaklar, tarih buyunca &ccedil;eşitli savaşlar sebebiyle ortadan kaldırılmıştır. Buna ilaveten, diğer Masum İmamlar (a.s) zamanında, humusun bu b&ouml;l&uuml;m&uuml; (savaş ganimetlerinin dışındaki şeylerin) a&ccedil;ıklanmıştır.</span></p>\r\n','<p>\r\n	Dini ve Kur&rsquo;an&rsquo;i &ouml;ğretiler esasına g&ouml;re,[1] humus ilahi farzlardan biridir ve Bedir savaşında ganimetlerin paylaştırılması esnasında kanunlaşmıştır. Şia ve S&uuml;nni, humusla alakalı bazı konularda ihtilaf etmekle birlikte, humusun farz oluşunda g&ouml;r&uuml;ş birliği i&ccedil;indedirler. Ehl-i S&uuml;nnet, humusu yalnızca savaş ganimetleri, madenler ve definelerle sınırlamıştır, ama Şialar, s&ouml;z konusu bu maddelerin yanında, yaşam i&ccedil;in gerekli olan yıllık gelirin fazlasının humusunun olması gibi bir takım konularda da humusun farz olduğuna inanmaktadırlar. Elbette humus konusunda Şia ve Ehl-i S&uuml;nnetin ihtilaf kaynağını, humus ayetindeki &ldquo;ğanemtum&rdquo;[2] şeklindeki Arap&ccedil;a kelimesinin anlamında aramak gerekir; zira Ehl-i S&uuml;nnet, bu kelimeyi savaş ganimetleri olarak anlamlandırmıştır. Şia &acirc;limleri ise, &ccedil;alışmak ve ticareti veya maden ve dalgı&ccedil;lığı da kapsayacak şekilde insan i&ccedil;in her t&uuml;rl&uuml; fayda zeminesi hazırlayan şeylerin humusunun farz olduğuna inanmışlardır. Şia&rsquo;nın bu inancını Kur&rsquo;an&rsquo;ın bu ayetiyle de (Enfal, 41.) ispatlamak m&uuml;mk&uuml;nd&uuml;r; zira &ldquo;l&uuml;gat &Ouml;rf&uuml;&rdquo;nde, işaret edilen konuların tamamına ganimet denir.[3] Şia bu inancını, Peygamber Ekrem (s.a.a) ve Masum İmamların (a.s) s&uuml;nnetinden tanıklık getirerek a&ccedil;ıklamaktadır. &Ouml;rneklendirmek gerekirse, Peygamber (s.a.a) ve İmam Ali (a.s) zamanı hususunda ş&ouml;yle demek gerekir: Savaş ganimetleri dışında madenlerden, definelerden ve ayını şekilde dalgı&ccedil;lıktan (dalgı&ccedil;lık vesilesiyle denizlerden &ccedil;ıkartılan kıymetli cevherler) elde edilen şeylerden humus alınıyordu. &ldquo;S&uuml;neni Beyhaki&rdquo; de İmam Ali (a.s) zamanında bir şahsın define bulduğu ve İmam Ali (a.s)&rsquo;nin yanına geldiği ve İmam&rsquo;ın da: &ldquo;Beşte d&ouml;rd&uuml; senin malın, beşte biri de bizim malımızdır&rdquo;[4] buyurduğu, nakledilmiştir.</p>\r\n\r\n<p>\r\n	Aynı şekilde, Ehl-i S&uuml;nnet&rsquo;in tanınmış kaynaklarından olan bu kitapta Peygamber (s.a.a)&rsquo;in ş&ouml;yle buyurduğu nakledilmiştir: &ldquo; Rikaz&rsquo;ın humusu vardır. Rikaz&rsquo;ın ne olduğu sorulduğunda ise Peygamber (s.a.a) ş&ouml;yle buyurmuşlardır: Allah&rsquo;ın yery&uuml;z&uuml;nde ilk g&uuml;nden itibaren yarattığı altın ve g&uuml;m&uuml;şt&uuml;r.&rdquo;[5]</p>\r\n\r\n<p>\r\n	&ldquo;Vesail&uuml;&rsquo;ş-Şia&rdquo; kitabında da İmam Ali (a.s) zamanında bu konuyla alakalı uzunca bir hadis var olmaktadır ki ş&ouml;yle der: Bir şahıs &ldquo;Rikaz&rdquo; (maden veya define) buldu, olaydan haberdar olan İmam Ali (a.s) ona ş&ouml;yle buyurdu: &ldquo;Onun humusunu getirip ver.&rdquo;[6]</p>\r\n\r\n<p>\r\n	Peygamber (s.a.a) ve İmam Ali (a.s) asrında, &ccedil;alışmak ve ticaretten elde edilen şeylerden de humus alınıyor muydu? Sorusu hen&uuml;z cevabını bulmamıştır.</p>\r\n\r\n<p>\r\n	Bu sorunun cevabında ş&ouml;yle demek gerekir: Peygamber (s.a.a) ve İmam Ali (a.s) asrında, &ccedil;alışmak ve ticaretten elde edilen şeylerden de humus alındığına dair tarihi a&ccedil;ık bir senet ele ge&ccedil;memiştir. Ne var ki bu konu, &ccedil;alışmak ve ticaretten elde edilen gelirin humusunun farz oluşuna hi&ccedil;bir şekilde engel teşkil etmez. Zira başka Masum İmamlar (a.s) kanalından gelen bir&ccedil;ok rivayet bulunmaktadır ve &ldquo;Vesail&uuml;&rsquo;ş-Şia&rdquo; kitabının m&uuml;ellifi, bu rivayetleri &ccedil;eşitli bablarda bir araya toplamıştır. Sırfen bu rivayetlerin &ccedil;okluğu, halkın &ccedil;eşitli b&ouml;l&uuml;mlerde humusunu verdiğini a&ccedil;ık&ccedil;a ortaya koymaktadır. Biz numune unvanıyla bu rivayetlerin bazılarına işaret edeceğiz:</p>\r\n\r\n<p>\r\n	1. Dokuzuncu İmam (a.s)&rsquo;ın ashaplarından biri, imama ş&ouml;yle yazar: İnsana fayda sağlayan şeylerin tamamının ve hatta az ya da &ccedil;ok gelirlerin hepsinin ve aynı şekilde sanatk&acirc;rların gelirinin humusu var mıdır? Ve bu humus nasıl verilecektir? Bu konuda bizi bilgilendirir misiniz?</p>\r\n\r\n<p>\r\n	İmam (a.s) kendi eliyle ş&ouml;yle yazar: &ldquo;Humus, yaşama dair harcamalardan sonradır&rdquo;.[7]</p>\r\n\r\n<p>\r\n	Bu ibaretten, humus hakkında soran kimsenin, humusun genellik taşıyıp taşımadığı ve humusun nasıl verileceği konusunda teredd&uuml;t ettiği rahatlıkla anlaşılmaktadır ve İmam (a.s), o zamanın mektup yazama &uuml;slubuyla kısa bir c&uuml;mlede her iki soruyu da cevaplandırmıştır. İmam (a.s): &ldquo;Humus yaşama dair harcamalardan sonradır&rdquo; buyruğu ile hem humusun keyfiyetini soran ravinin ikinci sorusuna ve hem de gelirlerin tamamında humusun farz olduğu aslıyla alakalı birinci sorusuna cevap vermiştir.</p>\r\n\r\n<p>\r\n	2. Ona (İmama (a.s): Sizin işlerinizle ilgilenmemi, sizin hakkınızı almamı ve bu konuyu, sizin dostlarınıza bildirmemi emrettiğinizi arz ettim. Dostlarınızdan bazıları: İmamın hakkı nedir? Diye sordular. Ben ne cevap vereceğimi bilmiyordum. İmam: Humus onlara farzdır, buyurduğunda ben, hangi şeylerin humusu farzdır? Diye sordum. İmam: Mallar ve sanayi &uuml;r&uuml;nleri, dediler. T&uuml;ccarlar ve kendi eliyle bir şeyler yapanlar humus verecek mi? Diye sorduğumda İmam: Yaşama dair harcamalardan sonra imk&acirc;nlarının olması suretinde humus verecekler, diye buyurdular.[8] Bu rivayetin ravisi &ldquo;Ebu Ali b. Raşit&rdquo; isminde &ouml;zel bir şahıstır ve dokuzuncu ve onuncu İmam (a.s)&rsquo;ın &ouml;zel vekili ve temsilcisidir. B&ouml;yle bir kimse İmam (a.s)&rsquo;a: Kendi hakkınızı almam i&ccedil;in beni g&ouml;revlendirdiniz, diyorsa, hi&ccedil; ş&uuml;phesiz mektubun muhatabı İmam (a.s) dır.</p>\r\n\r\n<p>\r\n	3. İbrahim b. Muhammed el-Hamdani İmam (a.s)&rsquo; a ş&ouml;yle yazar: Ali (İbni Mehziyar) babanızın mektubunu bana okudu. Mektupta, su ve toprak sahipleri, kendi harcamalarından sonra, gelirlerinin on ikide birinin kendilerine vermeleri emredilip, su ve toprağın, kendi harcamalarına yeterli olmaması durumunda, onlar i&ccedil;in on ikide birinin bile farz olmadığı buyrulmuştu. Birlikte olduğum kimseler arasında ihtilaflı konuşmalar var, bunlardan bazıları ş&ouml;yle diyor: Su ve toprağın gelirinin olması gerekir, &uuml;stelik bu gelir, insanın eşi ve &ccedil;ocuklarına harcamasından sonra değil, bizzat su ve toprak i&ccedil;in harcamalardan sonradır. İmam (a.s) ona cevaben: B&ouml;yle bir kimsenin kendisi, eşi, &ccedil;ocukları ve h&uuml;k&uuml;met harcamalarından sonra humus vermesi gerekir, şeklinde yazdığı mektubu, Ali b. Mahziyar&rsquo;da m&uuml;şahede etmiştir.[9]</p>\r\n\r\n<p>\r\n	Senet a&ccedil;ısından sahih ve sağlam olan bu hadiste a&ccedil;ık olarak, halkın arazi gelirinden yaşama dair masrafın eksiltilmesinden sonra humus vermeleri emredilmiştir. Dikkat ederseniz bazı İmamlar (a.s), kendi asırlarındaki &ouml;zel şartları dikkate alarak Şialarının zor durumda kalmamaları i&ccedil;in humusun ya hepsini ya da bir kısmını onlara bağışladıklarını ve on ikide birden fazla humus almadıklarını g&ouml;receksiniz.</p>\r\n\r\n<p>\r\n	Yukarıda zikredilen konular, İmam Ali (a.s) veya diğer Masum İmamlar (a.s) zamanında ganimet ve ganimet olmayan şeylerden humus h&uuml;km&uuml;n&uuml; uyguladıklarına tanıklık etmektedir. İmam Ali (a.s) zamanında kimlerin humus almakla g&ouml;revli olduğu meselesine gelince, bu konuda tarihi veriler elimize ulaşmamıştır. Elbette tarihin a&ccedil;ıklamaması, İmam Ali (a.s) zamanında bu h&uuml;km&uuml;n uygulanmadığına delil değildir. &Ccedil;&uuml;nk&uuml; Şia&rsquo;nın muteber kitaplarının bir&ccedil;oğu, savaşlarda yakılmış ya da asırlarca &ccedil;eşitli delillerden dolayı ortadan kaybolmuştur. Buna binaen bir&ccedil;ok rivayet ve &ouml;nemli konular bize ulaşmamıştır. Sonu&ccedil; itibariyle h&uuml;k&uuml;mlerin a&ccedil;ıklanmasının, İmam Ali (a.s) ve diğer Masum İmamların (a.s) yoluyla olduğunu dikkate alarak, g&uuml;n&uuml;m&uuml;z Şia fıkhında s&ouml;z konusu edilen humus meselesinin Peygamber Ekrem (s.a.a) ya da Masum İmamların (a.s) s&uuml;nnetlerinden alındığını anlıyoruz. Bu s&uuml;nnet, Allah-u Te&acirc;l&acirc;&rsquo;nın ve hakiki İslam&rsquo;ın kelamı olup mali farzlardan bir tanesidir.<br />\r\n	-----------</p>\r\n\r\n<p>\r\n	[1] Enfal, 41.</p>\r\n\r\n<p>\r\n	[2] &ldquo;Bilin ki, ganimet olarak aldığınız herhangi bir şeyin beşte biri mutlaka Allah&rsquo;a, Peygamber&rsquo;e onun yakınlarına, yetimlere, yoksullara ve yolculara aittir.&rdquo; (Enfal, 41.)</p>\r\n\r\n<p>\r\n	[3] Rağıb, &ldquo;M&uuml;fredat&rdquo;, c. 1, s. 615; Tabersi, &ldquo;Mecmeu&rsquo;l-Beyan&rdquo;, c. 4, s. 544.</p>\r\n\r\n<p>\r\n	[4] &ldquo;S&uuml;neni Beyhaki&rdquo;, c. 4, s. 156.</p>\r\n\r\n<p>\r\n	[5] &ldquo;S&uuml;neni Beyhaki&rdquo;, c. 1, s. 156.</p>\r\n\r\n<p>\r\n	[6] Hurru Amuli, &ldquo;Vesail&uuml;&rsquo;ş-Şia&rdquo;, Kum: M&uuml;esseseyi &Acirc;l&rsquo;ul-Beyt, c. 9, Kitabu Hums, Babı şeşum, hadis 1, 1409 Kameri.</p>\r\n\r\n<p>\r\n	[7] Hurru Amuli, &ldquo;Vesail&uuml;&rsquo;ş-Şia&rdquo;, Kum: M&uuml;esseseyi &Acirc;l&rsquo;ul-Beyt, c. 9, Kitabu Hums, Babı heştum, hadis 1, 1409 Kameri.</p>\r\n\r\n<p>\r\n	[8] A.g.e., babı şeşum hadis 2.</p>\r\n\r\n<p>\r\n	[9] A.g.e, hadis 3.</p>\r\n','M&uuml;sl&uuml;manların tamamı, humusun ilahi farzlardan bir tanesi olduğuna inanmış ve bunu herkesin zorunlu olarak kabul etmeleri gerektiğini s&ouml;ylemişlerdir. Bu h&uuml;km&uuml;n, Bedir savaşından sonra bir kanun haline gelerek s&uuml;rekli uygulanmıştır. Hz. Ali (a.s)&rsquo;de bu ilahi farzın uygulanmasında Peygamber (s.a.a)&rsquo;in yanında yer alıp Peygamberle (s.a.a) gerekli işbirliği i&ccedil;inde olan ve Peygamber (s.a.a)&rsquo;in vefatından sonra da bu h&uuml;km&uuml;n uygulanmasında bir lahza bile gevşeklik g&ouml;stermeyen kimselerdendir. Tarihin tanıklık ettiği kadarıyla Şialar, Emirilm&uuml;minin (a.s)&rsquo;den sonra Masum İmamların (a.s) zamanında da bu vazifeye &ouml;nem vermişler ve kendi mallarının humuslarını, Masum İmamlarına (a.s) vermişlerdir. Tarihi veriler esasınca Peygamber Ekrem (s.a.a), Hz. Ali (a.s) ve diğer Masum İmamlar (a.s) zamanında ganimetlerin, define ve madenler gibi ganimet olmayan şeylerin humusu alınıyor olması dikkate değer bir noktadır. Ne var ki tarih, Peygamber Ekrem (s.a.a) ve İmam Ali (a.s) zamanında elde edilen &ccedil;eşitli gelirlerin humusunun toplanması hususunda bir şey nakletmemiştir. Elbette tarihi delilin olmaması, &ccedil;eşitli gelirlerin humusunun olmadığına delil teşkil etmez. &Ccedil;&uuml;nk&uuml; kitapların bir&ccedil;oğu ve M&uuml;sl&uuml;manlarca muteber sayılan kaynaklar, tarih buyunca &ccedil;eşitli savaşlar sebebiyle ortadan kaldırılmıştır. Buna ilaveten, diğer Masum İmamlar (a.s) zamanında, humusun bu b&ouml;l&uuml;m&uuml; (savaş ganimetlerinin dışındaki şeylerin) a&ccedil;ıklanmıştır.','Dini ve Kur&rsquo;an&rsquo;i &ouml;ğretiler esasına g&ouml;re,[1] humus ilahi farzlardan biridir ve Bedir savaşında ganimetlerin paylaştırılması esnasında kanunlaşmıştır. Şia ve S&uuml;nni, humusla alakalı bazı konularda ihtilaf etmekle birlikte, humusun farz oluşunda g&ouml;r&uuml;ş birliği i&ccedil;indedirler. Ehl-i S&uuml;nnet, humusu yalnızca savaş ganimetleri, madenler ve definelerle sınırlamıştır, ama Şialar, s&ouml;z konusu bu maddelerin yanında, yaşam i&ccedil;in gerekli olan yıllık gelirin fazlasının humusunun olması gibi bir takım konularda da humusun farz olduğuna inanmaktadırlar. Elbette humus konusunda Şia ve Ehl-i S&uuml;nnetin ihtilaf kaynağını, humus ayetindeki &ldquo;ğanemtum&rdquo;[2] şeklindeki Arap&ccedil;a kelimesinin anlamında aramak gerekir; zira Ehl-i S&uuml;nnet, bu kelimeyi savaş ganimetleri olarak anlamlandırmıştır. Şia &acirc;limleri ise, &ccedil;alışmak ve ticareti veya maden ve dalgı&ccedil;lığı da kapsayacak şekilde insan i&ccedil;in her t&uuml;rl&uuml; fayda zeminesi hazırlayan şeylerin humusunun farz olduğuna inanmışlardır. Şia&rsquo;nın bu inancını Kur&rsquo;an&rsquo;ın bu ayetiyle de (Enfal, 41.) ispatlamak m&uuml;mk&uuml;nd&uuml;r; zira &ldquo;l&uuml;gat &Ouml;rf&uuml;&rdquo;nde, işaret edilen konuların tamamına ganimet denir.[3] Şia bu inancını, Peygamber Ekrem (s.a.a) ve Masum İmamların (a.s) s&uuml;nnetinden tanıklık getirerek a&ccedil;ıklamaktadır. &Ouml;rneklendirmek gerekirse, Peygamber (s.a.a) ve İmam Ali (a.s) zamanı hususunda ş&ouml;yle demek gerekir: Savaş ganimetleri dışında madenlerden, definelerden ve ayını şekilde dalgı&ccedil;lıktan (dalgı&ccedil;lık vesilesiyle denizlerden &ccedil;ıkartılan kıymetli cevherler) elde edilen şeylerden humus alınıyordu. &ldquo;S&uuml;neni Beyhaki&rdquo; de İmam Ali (a.s) zamanında bir şahsın define bulduğu ve İmam Ali (a.s)&rsquo;nin yanına geldiği ve İmam&rsquo;ın da: &ldquo;Beşte d&ouml;rd&uuml; senin malın, beşte biri de bizim malımızdır&rdquo;[4] buyurduğu, nakledilmiştir.\r\n\r\n\r\n	Aynı şekilde, Ehl-i S&uuml;nnet&rsquo;in tanınmış kaynaklarından olan bu kitapta Peygamber (s.a.a)&rsquo;in ş&ouml;yle buyurduğu nakledilmiştir: &ldquo; Rikaz&rsquo;ın humusu vardır. Rikaz&rsquo;ın ne olduğu sorulduğunda ise Peygamber (s.a.a) ş&ouml;yle buyurmuşlardır: Allah&rsquo;ın yery&uuml;z&uuml;nde ilk g&uuml;nden itibaren yarattığı altın ve g&uuml;m&uuml;şt&uuml;r.&rdquo;[5]\r\n\r\n\r\n	&ldquo;Vesail&uuml;&rsquo;ş-Şia&rdquo; kitabında da İmam Ali (a.s) zamanında bu konuyla alakalı uzunca bir hadis var olmaktadır ki ş&ouml;yle der: Bir şahıs &ldquo;Rikaz&rdquo; (maden veya define) buldu, olaydan haberdar olan İmam Ali (a.s) ona ş&ouml;yle buyurdu: &ldquo;Onun humusunu getirip ver.&rdquo;[6]\r\n\r\n\r\n	Peygamber (s.a.a) ve İmam Ali (a.s) asrında, &ccedil;alışmak ve ticaretten elde edilen şeylerden de humus alınıyor muydu? Sorusu hen&uuml;z cevabını bulmamıştır.\r\n\r\n\r\n	Bu sorunun cevabında ş&ouml;yle demek gerekir: Peygamber (s.a.a) ve İmam Ali (a.s) asrında, &ccedil;alışmak ve ticaretten elde edilen şeylerden de humus alındığına dair tarihi a&ccedil;ık bir senet ele ge&ccedil;memiştir. Ne var ki bu konu, &ccedil;alışmak ve ticaretten elde edilen gelirin humusunun farz oluşuna hi&ccedil;bir şekilde engel teşkil etmez. Zira başka Masum İmamlar (a.s) kanalından gelen bir&ccedil;ok rivayet bulunmaktadır ve &ldquo;Vesail&uuml;&rsquo;ş-Şia&rdquo; kitabının m&uuml;ellifi, bu rivayetleri &ccedil;eşitli bablarda bir araya toplamıştır. Sırfen bu rivayetlerin &ccedil;okluğu, halkın &ccedil;eşitli b&ouml;l&uuml;mlerde humusunu verdiğini a&ccedil;ık&ccedil;a ortaya koymaktadır. Biz numune unvanıyla bu rivayetlerin bazılarına işaret edeceğiz:\r\n\r\n\r\n	1. Dokuzuncu İmam (a.s)&rsquo;ın ashaplarından biri, imama ş&ouml;yle yazar: İnsana fayda sağlayan şeylerin tamamının ve hatta az ya da &ccedil;ok gelirlerin hepsinin ve aynı şekilde sanatk&acirc;rların gelirinin humusu var mıdır? Ve bu humus nasıl verilecektir? Bu konuda bizi bilgilendirir misiniz?\r\n\r\n\r\n	İmam (a.s) kendi eliyle ş&ouml;yle yazar: &ldquo;Humus, yaşama dair harcamalardan sonradır&rdquo;.[7]\r\n\r\n\r\n	Bu ibaretten, humus hakkında soran kimsenin, humusun genellik taşıyıp taşımadığı ve humusun nasıl verileceği konusunda teredd&uuml;t ettiği rahatlıkla anlaşılmaktadır ve İmam (a.s), o zamanın mektup yazama &uuml;slubuyla kısa bir c&uuml;mlede her iki soruyu da cevaplandırmıştır. İmam (a.s): &ldquo;Humus yaşama dair harcamalardan sonradır&rdquo; buyruğu ile hem humusun keyfiyetini soran ravinin ikinci sorusuna ve hem de gelirlerin tamamında humusun farz olduğu aslıyla alakalı birinci sorusuna cevap vermiştir.\r\n\r\n\r\n	2. Ona (İmama (a.s): Sizin işlerinizle ilgilenmemi, sizin hakkınızı almamı ve bu konuyu, sizin dostlarınıza bildirmemi emrettiğinizi arz ettim. Dostlarınızdan bazıları: İmamın hakkı nedir? Diye sordular. Ben ne cevap vereceğimi bilmiyordum. İmam: Humus onlara farzdır, buyurduğunda ben, hangi şeylerin humusu farzdır? Diye sordum. İmam: Mallar ve sanayi &uuml;r&uuml;nleri, dediler. T&uuml;ccarlar ve kendi eliyle bir şeyler yapanlar humus verecek mi? Diye sorduğumda İmam: Yaşama dair harcamalardan sonra imk&acirc;nlarının olması suretinde humus verecekler, diye buyurdular.[8] Bu rivayetin ravisi &ldquo;Ebu Ali b. Raşit&rdquo; isminde &ouml;zel bir şahıstır ve dokuzuncu ve onuncu İmam (a.s)&rsquo;ın &ouml;zel vekili ve temsilcisidir. B&ouml;yle bir kimse İmam (a.s)&rsquo;a: Kendi hakkınızı almam i&ccedil;in beni g&ouml;revlendirdiniz, diyorsa, hi&ccedil; ş&uuml;phesiz mektubun muhatabı İmam (a.s) dır.\r\n\r\n\r\n	3. İbrahim b. Muhammed el-Hamdani İmam (a.s)&rsquo; a ş&ouml;yle yazar: Ali (İbni Mehziyar) babanızın mektubunu bana okudu. Mektupta, su ve toprak sahipleri, kendi harcamalarından sonra, gelirlerinin on ikide birinin kendilerine vermeleri emredilip, su ve toprağın, kendi harcamalarına yeterli olmaması durumunda, onlar i&ccedil;in on ikide birinin bile farz olmadığı buyrulmuştu. Birlikte olduğum kimseler arasında ihtilaflı konuşmalar var, bunlardan bazıları ş&ouml;yle diyor: Su ve toprağın gelirinin olması gerekir, &uuml;stelik bu gelir, insanın eşi ve &ccedil;ocuklarına harcamasından sonra değil, bizzat su ve toprak i&ccedil;in harcamalardan sonradır. İmam (a.s) ona cevaben: B&ouml;yle bir kimsenin kendisi, eşi, &ccedil;ocukları ve h&uuml;k&uuml;met harcamalarından sonra humus vermesi gerekir, şeklinde yazdığı mektubu, Ali b. Mahziyar&rsquo;da m&uuml;şahede etmiştir.[9]\r\n\r\n\r\n	Senet a&ccedil;ısından sahih ve sağlam olan bu hadiste a&ccedil;ık olarak, halkın arazi gelirinden yaşama dair masrafın eksiltilmesinden sonra humus vermeleri emredilmiştir. Dikkat ederseniz bazı İmamlar (a.s), kendi asırlarındaki &ouml;zel şartları dikkate alarak Şialarının zor durumda kalmamaları i&ccedil;in humusun ya hepsini ya da bir kısmını onlara bağışladıklarını ve on ikide birden fazla humus almadıklarını g&ouml;receksiniz.\r\n\r\n\r\n	Yukarıda zikredilen konular, İmam Ali (a.s) veya diğer Masum İmamlar (a.s) zamanında ganimet ve ganimet olmayan şeylerden humus h&uuml;km&uuml;n&uuml; uyguladıklarına tanıklık etmektedir. İmam Ali (a.s) zamanında kimlerin humus almakla g&ouml;revli olduğu meselesine gelince, bu konuda tarihi veriler elimize ulaşmamıştır. Elbette tarihin a&ccedil;ıklamaması, İmam Ali (a.s) zamanında bu h&uuml;km&uuml;n uygulanmadığına delil değildir. &Ccedil;&uuml;nk&uuml; Şia&rsquo;nın muteber kitaplarının bir&ccedil;oğu, savaşlarda yakılmış ya da asırlarca &ccedil;eşitli delillerden dolayı ortadan kaybolmuştur. Buna binaen bir&ccedil;ok rivayet ve &ouml;nemli konular bize ulaşmamıştır. Sonu&ccedil; itibariyle h&uuml;k&uuml;mlerin a&ccedil;ıklanmasının, İmam Ali (a.s) ve diğer Masum İmamların (a.s) yoluyla olduğunu dikkate alarak, g&uuml;n&uuml;m&uuml;z Şia fıkhında s&ouml;z konusu edilen humus meselesinin Peygamber Ekrem (s.a.a) ya da Masum İmamların (a.s) s&uuml;nnetlerinden alındığını anlıyoruz. Bu s&uuml;nnet, Allah-u Te&acirc;l&acirc;&rsquo;nın ve hakiki İslam&rsquo;ın kelamı olup mali farzlardan bir tanesidir.\r\n	-----------\r\n\r\n\r\n	[1] Enfal, 41.\r\n\r\n\r\n	[2] &ldquo;Bilin ki, ganimet olarak aldığınız herhangi bir şeyin beşte biri mutlaka Allah&rsquo;a, Peygamber&rsquo;e onun yakınlarına, yetimlere, yoksullara ve yolculara aittir.&rdquo; (Enfal, 41.)\r\n\r\n\r\n	[3] Rağıb, &ldquo;M&uuml;fredat&rdquo;, c. 1, s. 615; Tabersi, &ldquo;Mecmeu&rsquo;l-Beyan&rdquo;, c. 4, s. 544.\r\n\r\n\r\n	[4] &ldquo;S&uuml;neni Beyhaki&rdquo;, c. 4, s. 156.\r\n\r\n\r\n	[5] &ldquo;S&uuml;neni Beyhaki&rdquo;, c. 1, s. 156.\r\n\r\n\r\n	[6] Hurru Amuli, &ldquo;Vesail&uuml;&rsquo;ş-Şia&rdquo;, Kum: M&uuml;esseseyi &Acirc;l&rsquo;ul-Beyt, c. 9, Kitabu Hums, Babı şeşum, hadis 1, 1409 Kameri.\r\n\r\n\r\n	[7] Hurru Amuli, &ldquo;Vesail&uuml;&rsquo;ş-Şia&rdquo;, Kum: M&uuml;esseseyi &Acirc;l&rsquo;ul-Beyt, c. 9, Kitabu Hums, Babı heştum, hadis 1, 1409 Kameri.\r\n\r\n\r\n	[8] A.g.e., babı şeşum hadis 2.\r\n\r\n\r\n	[9] A.g.e, hadis 3.'),(689,'tr697','<p style=\"; tab-stops: right 7.1pt 14.2pt 228.2pt 263.65pt\">\r\n	<span>G&uuml;nah ve masiyet, kokusu k&ouml;t&uuml; olan bataklığa benzer. İnsan s&ouml;z konusu bataklığa batığı oranda k&ouml;t&uuml; kokusunu az his eder. Zira bu batağa battığı oranda insanın koku alma hissi işlevlikten d&uuml;şer. Ama insan bu bataklık ve k&ouml;t&uuml; kokulu olan yerlerin neresinden d&ouml;nerse orada karının var olduğunu ciddi bir şekilde anlaması kendi başına bir başarıdır. Şu anda ve şu merhalede başarıya ulaşmış olan bir kimse daha sonraki merhalelerde de başarılı olabilmesi i&ccedil;in g&uuml;nahla savaşma g&uuml;d&uuml;s&uuml;n&uuml; g&uuml;&ccedil;lendirmesi gerekmektedir.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p style=\"; tab-stops: right 7.1pt 14.2pt 228.2pt 263.65pt\">\r\n	<span>Şehvetten kurtulmak i&ccedil;in en g&uuml;zel yol şeri yolla; yani ilmihal kitaplarda zikredilen şartlar &ccedil;er&ccedil;evesinde (daimi veya ge&ccedil;ici) evlenmektir. Eğer evlilik m&uuml;mk&uuml;n değilse spor yapma, oru&ccedil; tutma ve boş vakitlerini doldurmakla bu eylemle savaşması gerekir. B&ouml;ylece insan hem kendini hem camianın fertlerini bu eylemin cismani ve ruhani zararlardan korur.</span></p>\r\n','<p>\r\n	&nbsp;G&uuml;nah ve masiyet kokusu k&ouml;t&uuml; olan bataklığa benzer. İnsan bu bataklığa batığın oranda k&ouml;t&uuml; kokusunu az his eder. Zira s&ouml;z konusu bataklığa battığı oranda onun koku alma hissi işlevlikten d&uuml;şer. Ama bu bataklık ve k&ouml;t&uuml; kokulu olan yerlerin neresinden d&ouml;nersen orada karının var olduğunu ciddi bir şekilde anlaması kendi başına bir başarıdır. Şu anda ve bu merhalede bir başarıya ulaşmış olan bir kimse g&uuml;nahla savaşma g&uuml;d&uuml;s&uuml;n&uuml; bir sonraki merhalede de başarılı olabilmesi i&ccedil;in g&uuml;&ccedil;lendirmesi gerekir.</p>\r\n\r\n<p>\r\n	Bu doğrultuda kendi g&uuml;d&uuml;lerini g&uuml;&ccedil;lendirmek i&ccedil;in yararlı bazı yollara işaret ederiz:</p>\r\n\r\n<p>\r\n	1-&nbsp;&nbsp; Allahın b&uuml;y&uuml;kl&uuml;ğ&uuml;n&uuml; g&ouml;z &ouml;n&uuml;nde bulundurmak ve ilahi d&uuml;sturlara riayet;</p>\r\n\r\n<p>\r\n	2-&nbsp;&nbsp; Şahsi ve kişisel y&uuml;ce değerlere tevecc&uuml;h etme;</p>\r\n\r\n<p>\r\n	3-&nbsp;&nbsp; G&uuml;nahın vereceği zararlara tevecc&uuml;h etme;</p>\r\n\r\n<p>\r\n	4-&nbsp;&nbsp; Havayi nefis ve g&uuml;nahla savaşmanın kendi başına ne kadar değerli olduğuna tevecc&uuml;h etme;</p>\r\n\r\n<p>\r\n	Bu bağlamda &ccedil;ok değer arz eden nokta Allahın rahmetinden yese d&uuml;şmemek, O&rsquo;ndan yardım dilemek ve O&rsquo;na tevekk&uuml;l etmektir. Tekrar tekrar bozduğun t&ouml;vbelerden kesinlikle soğuma. Kararlık ve yukarıda zikredilen yolları g&ouml;z &ouml;n&uuml;nde bulundurarak bu &ccedil;irkin fenomenle savaş. Biz şu kanattayız ki rahman olan Allahın l&uuml;tf&uuml; ve yardımıyla sen bu savaşta galip geleceksin.</p>\r\n\r\n<p>\r\n	Azgın şehvetten kamil bir şekilde kurtulabilmen i&ccedil;in en g&uuml;zel yol şeri yolla; yani ilmihal kitaplarda zikredilen şartlar &ccedil;er&ccedil;evesinde (daimi veya ge&ccedil;ici) evlenmendir. Eğer evlilik m&uuml;mk&uuml;n değilse Allah&rsquo;tan yardım dileyerek aşağıda zikredilen konulardan yararlanabilirsin:</p>\r\n\r\n<p>\r\n	1-&nbsp;&nbsp; Şehvet perestliği bırakmak i&ccedil;in kararlı ve ciddi olun.</p>\r\n\r\n<p>\r\n	2-&nbsp;&nbsp; Şehveti uyandıran fotoğraflardan, filmlerden ve&hellip; Kesinlikle sakının.</p>\r\n\r\n<p>\r\n	3-&nbsp;&nbsp; Arkadaş se&ccedil;mede dikkatli olun. Seni bu işlere s&uuml;r&uuml;klemeyen arkadaşları se&ccedil;in. Hakeza! Cinsiyeti muhalif olan kimseyle gayri meşru olan arkadaşlığı kenara bırakın.</p>\r\n\r\n<p>\r\n	4-&nbsp;&nbsp; Hayallardan sakın ve s&uuml;rekli faydalı şeylerle kendini meşgul edin. (şehveti uyandırmayan kitapları oku ve m&uuml;talaa edin, s&uuml;rekli spor yapın ve&hellip;). Dikkat etmelisin ki işsizlik &ouml;yle bir şeydir ki eğer ondan kendini korumazsan her y&ouml;ne ve şeye seni sevk edebilir.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	5-&nbsp;&nbsp; M&uuml;mk&uuml;n derecede tek başına kalmayın;</p>\r\n\r\n<p>\r\n	6-&nbsp;&nbsp; Nefsan&icirc; arzuları kontrol etmen ve kendi iradeni g&uuml;&ccedil;lendirmen i&ccedil;in oru&ccedil; &ccedil;ok iyidir. Eğer oru&ccedil; tutamıyorsan en azından haddinden fazla yemek yemeyin. Veya tok karınla yatmayın.</p>\r\n\r\n<p>\r\n	7-&nbsp;&nbsp; Cinsel hareketliliklere neden olan yemeklerden sakının. (muz, şeker, incir, hurma, soğan, biber, tavuk yumurtası, kırmızı et, yağlı yemekler ve&hellip;).</p>\r\n\r\n<p>\r\n	8-&nbsp;&nbsp; Mesane&rsquo;ni s&uuml;rekli boş tutun.</p>\r\n\r\n<p>\r\n	9-&nbsp;&nbsp; Akşamları yatmadan &ouml;nce m&uuml;talaa yapın. K&acirc;milen uykuluk haletine yakalandığında yatın. Yorgunluk sizi kaptığı ve k&acirc;mil bir şekilde yatmaya ihtiya&ccedil; duyduğun zaman yatın. Uykuya ihtiya&ccedil; duymadığın m&uuml;ddet&ccedil;e yatağına girmeyin. Yatarken de cinsel duyguları tahrik etmeye neden olan y&uuml;z &uuml;st&uuml; yatmayın. Zira cinsel duygularının tahrik olunduğu ve fazla azdığı en &ccedil;ok yer yataktır. [1]</p>\r\n\r\n<p>\r\n	Sonu&ccedil; itibariyle tenha yerlerden, yalnızlıktan uzak kalmak ve boş vakitlerde kitap m&uuml;talaa etmek, spor yapmak, kuran okumak, kuran ezberlemek, ibadet yapmak, oru&ccedil; tutmak dindar ve kendini yetiştirmiş kişilerle irtibat kurmak ve helal yolla şehvani arzularını bir şekilde razı ettirmek gibi yollar g&uuml;nah işleme zeminesini ortadan g&ouml;t&uuml;rebilirler. [2] [3] [4]<br />\r\n	-----------</p>\r\n\r\n<p>\r\n	[1] Alıntı: sual 11522 (sayt: 11366).</p>\r\n\r\n<p>\r\n	[2] Alıntı: sual 1038 (sayt: 1083).</p>\r\n\r\n<p>\r\n	[3] Daha fazla bilgi edinmek i&ccedil;in bkz: sual 883 (sayt: 962).</p>\r\n\r\n<p>\r\n	[4] İstifade edilmiş: İndeks: 3235</p>\r\n','G&uuml;nah ve masiyet, kokusu k&ouml;t&uuml; olan bataklığa benzer. İnsan s&ouml;z konusu bataklığa batığı oranda k&ouml;t&uuml; kokusunu az his eder. Zira bu batağa battığı oranda insanın koku alma hissi işlevlikten d&uuml;şer. Ama insan bu bataklık ve k&ouml;t&uuml; kokulu olan yerlerin neresinden d&ouml;nerse orada karının var olduğunu ciddi bir şekilde anlaması kendi başına bir başarıdır. Şu anda ve şu merhalede başarıya ulaşmış olan bir kimse daha sonraki merhalelerde de başarılı olabilmesi i&ccedil;in g&uuml;nahla savaşma g&uuml;d&uuml;s&uuml;n&uuml; g&uuml;&ccedil;lendirmesi gerekmektedir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Şehvetten kurtulmak i&ccedil;in en g&uuml;zel yol şeri yolla; yani ilmihal kitaplarda zikredilen şartlar &ccedil;er&ccedil;evesinde (daimi veya ge&ccedil;ici) evlenmektir. Eğer evlilik m&uuml;mk&uuml;n değilse spor yapma, oru&ccedil; tutma ve boş vakitlerini doldurmakla bu eylemle savaşması gerekir. B&ouml;ylece insan hem kendini hem camianın fertlerini bu eylemin cismani ve ruhani zararlardan korur.','&nbsp;G&uuml;nah ve masiyet kokusu k&ouml;t&uuml; olan bataklığa benzer. İnsan bu bataklığa batığın oranda k&ouml;t&uuml; kokusunu az his eder. Zira s&ouml;z konusu bataklığa battığı oranda onun koku alma hissi işlevlikten d&uuml;şer. Ama bu bataklık ve k&ouml;t&uuml; kokulu olan yerlerin neresinden d&ouml;nersen orada karının var olduğunu ciddi bir şekilde anlaması kendi başına bir başarıdır. Şu anda ve bu merhalede bir başarıya ulaşmış olan bir kimse g&uuml;nahla savaşma g&uuml;d&uuml;s&uuml;n&uuml; bir sonraki merhalede de başarılı olabilmesi i&ccedil;in g&uuml;&ccedil;lendirmesi gerekir.\r\n\r\n\r\n	Bu doğrultuda kendi g&uuml;d&uuml;lerini g&uuml;&ccedil;lendirmek i&ccedil;in yararlı bazı yollara işaret ederiz:\r\n\r\n\r\n	1-&nbsp;&nbsp; Allahın b&uuml;y&uuml;kl&uuml;ğ&uuml;n&uuml; g&ouml;z &ouml;n&uuml;nde bulundurmak ve ilahi d&uuml;sturlara riayet;\r\n\r\n\r\n	2-&nbsp;&nbsp; Şahsi ve kişisel y&uuml;ce değerlere tevecc&uuml;h etme;\r\n\r\n\r\n	3-&nbsp;&nbsp; G&uuml;nahın vereceği zararlara tevecc&uuml;h etme;\r\n\r\n\r\n	4-&nbsp;&nbsp; Havayi nefis ve g&uuml;nahla savaşmanın kendi başına ne kadar değerli olduğuna tevecc&uuml;h etme;\r\n\r\n\r\n	Bu bağlamda &ccedil;ok değer arz eden nokta Allahın rahmetinden yese d&uuml;şmemek, O&rsquo;ndan yardım dilemek ve O&rsquo;na tevekk&uuml;l etmektir. Tekrar tekrar bozduğun t&ouml;vbelerden kesinlikle soğuma. Kararlık ve yukarıda zikredilen yolları g&ouml;z &ouml;n&uuml;nde bulundurarak bu &ccedil;irkin fenomenle savaş. Biz şu kanattayız ki rahman olan Allahın l&uuml;tf&uuml; ve yardımıyla sen bu savaşta galip geleceksin.\r\n\r\n\r\n	Azgın şehvetten kamil bir şekilde kurtulabilmen i&ccedil;in en g&uuml;zel yol şeri yolla; yani ilmihal kitaplarda zikredilen şartlar &ccedil;er&ccedil;evesinde (daimi veya ge&ccedil;ici) evlenmendir. Eğer evlilik m&uuml;mk&uuml;n değilse Allah&rsquo;tan yardım dileyerek aşağıda zikredilen konulardan yararlanabilirsin:\r\n\r\n\r\n	1-&nbsp;&nbsp; Şehvet perestliği bırakmak i&ccedil;in kararlı ve ciddi olun.\r\n\r\n\r\n	2-&nbsp;&nbsp; Şehveti uyandıran fotoğraflardan, filmlerden ve&hellip; Kesinlikle sakının.\r\n\r\n\r\n	3-&nbsp;&nbsp; Arkadaş se&ccedil;mede dikkatli olun. Seni bu işlere s&uuml;r&uuml;klemeyen arkadaşları se&ccedil;in. Hakeza! Cinsiyeti muhalif olan kimseyle gayri meşru olan arkadaşlığı kenara bırakın.\r\n\r\n\r\n	4-&nbsp;&nbsp; Hayallardan sakın ve s&uuml;rekli faydalı şeylerle kendini meşgul edin. (şehveti uyandırmayan kitapları oku ve m&uuml;talaa edin, s&uuml;rekli spor yapın ve&hellip;). Dikkat etmelisin ki işsizlik &ouml;yle bir şeydir ki eğer ondan kendini korumazsan her y&ouml;ne ve şeye seni sevk edebilir.&nbsp; &nbsp;\r\n\r\n\r\n	5-&nbsp;&nbsp; M&uuml;mk&uuml;n derecede tek başına kalmayın;\r\n\r\n\r\n	6-&nbsp;&nbsp; Nefsan&icirc; arzuları kontrol etmen ve kendi iradeni g&uuml;&ccedil;lendirmen i&ccedil;in oru&ccedil; &ccedil;ok iyidir. Eğer oru&ccedil; tutamıyorsan en azından haddinden fazla yemek yemeyin. Veya tok karınla yatmayın.\r\n\r\n\r\n	7-&nbsp;&nbsp; Cinsel hareketliliklere neden olan yemeklerden sakının. (muz, şeker, incir, hurma, soğan, biber, tavuk yumurtası, kırmızı et, yağlı yemekler ve&hellip;).\r\n\r\n\r\n	8-&nbsp;&nbsp; Mesane&rsquo;ni s&uuml;rekli boş tutun.\r\n\r\n\r\n	9-&nbsp;&nbsp; Akşamları yatmadan &ouml;nce m&uuml;talaa yapın. K&acirc;milen uykuluk haletine yakalandığında yatın. Yorgunluk sizi kaptığı ve k&acirc;mil bir şekilde yatmaya ihtiya&ccedil; duyduğun zaman yatın. Uykuya ihtiya&ccedil; duymadığın m&uuml;ddet&ccedil;e yatağına girmeyin. Yatarken de cinsel duyguları tahrik etmeye neden olan y&uuml;z &uuml;st&uuml; yatmayın. Zira cinsel duygularının tahrik olunduğu ve fazla azdığı en &ccedil;ok yer yataktır. [1]\r\n\r\n\r\n	Sonu&ccedil; itibariyle tenha yerlerden, yalnızlıktan uzak kalmak ve boş vakitlerde kitap m&uuml;talaa etmek, spor yapmak, kuran okumak, kuran ezberlemek, ibadet yapmak, oru&ccedil; tutmak dindar ve kendini yetiştirmiş kişilerle irtibat kurmak ve helal yolla şehvani arzularını bir şekilde razı ettirmek gibi yollar g&uuml;nah işleme zeminesini ortadan g&ouml;t&uuml;rebilirler. [2] [3] [4]\r\n	-----------\r\n\r\n\r\n	[1] Alıntı: sual 11522 (sayt: 11366).\r\n\r\n\r\n	[2] Alıntı: sual 1038 (sayt: 1083).\r\n\r\n\r\n	[3] Daha fazla bilgi edinmek i&ccedil;in bkz: sual 883 (sayt: 962).\r\n\r\n\r\n	[4] İstifade edilmiş: İndeks: 3235'),(690,'tr696','<p>\r\n	Yapılan araştırama esasınca ayağa kalkmayı ve eli başa koymayı, aşağıda yer alan iki rivayet belgelemektedir:</p>\r\n\r\n<p>\r\n	1.&nbsp;&nbsp; Ehl-i Beyt Şairi &ldquo;Du&rsquo;bel Haza&rsquo;i&rdquo;den gelen meşhur bir rivayete g&ouml;re: Du&rsquo;bel Haza&rsquo;i, İmam Rıza (a.s)&rsquo;ın yanında meşhur kasidesini okudu ve;</p>\r\n\r\n<p>\r\n	&ldquo;İmam Zaman (a.c.f)&rsquo;ın zuhuru kesindir</p>\r\n\r\n<p>\r\n	&nbsp;Zuhuru Allah&rsquo;ın ismiyle ve bereketleriyledir&rdquo;</p>\r\n\r\n<p>\r\n	beytine geldiği zaman, İmam Rıza (a.s) elini başına koydu ve saygı unvanıyla yerinden kalkarak Allah-u Te&acirc;l&acirc;&rsquo;dan İmam Zaman (a.c.f)&rsquo;ın zuhurunu diledi istedi.[1]</p>\r\n\r\n<p>\r\n	2. Ayağa kalkmanın ve eli başa koymanın felsefesi ve sebebini a&ccedil;ıklayan bir rivayete g&ouml;re (elbette bu rivayetin kendisi b&ouml;yle yapmanın delili ve temel kaynağı olabilir): İmam Sadık (a.s)&rsquo;a: &ldquo;Kaim&rdquo; isminin işitilmesiyle ni&ccedil;in ayağa kalkmamız gerekir? Diye sorulduğunda İmam ş&ouml;yle buyurmuştur: O&rsquo;nun gaybeti uzundur ve bu lakap (Kaim), o&rsquo;nun devletinin hak olduğunun hatırlatılması ve gaybetinden dolayı h&uuml;z&uuml;n ifadesidir. &Ccedil;&uuml;nk&uuml; o, Şialarına karşı şiddetli sevgisi ve merhametinden dolayı, O&rsquo;nu bu lakapla anan herkese şefkatle bakar. Efendisinin (Asrın Sahibi) bakışları karşısında herkesin saygıyla ayağa kalkması, o hazretin saygınlığını g&ouml;sterir. Buna binaen Şiaların bu lakabı işitmesiyle ayağa kalkması ve Allah-u Te&acirc;l&acirc;&rsquo;dan İmam Zaman (a.c.f)&rsquo;ın zuhurunu &ccedil;abuklaştırmasını talep etmesi gerekir.[2]</p>\r\n\r\n<p>\r\n	-----------<br />\r\n	[1] Emini Necefi, Abd&uuml;lh&uuml;seyin Ahmet, &ldquo;el-Ğadir&rdquo;, Tahran: Daru&rsquo;l Kut&uuml;bu&rsquo;l İslamiye, c. 2, s. 361; Kummi, Şeyh Abbas, &ldquo;Muntehi&rsquo;l A&rsquo;mal&rdquo;, &Ccedil;aphaneyi Ahmet, Dokuzuncu baskı 1377, D&ouml;rd&uuml;nc&uuml; bab, Altıncı b&ouml;l&uuml;m, s. 1127.</p>\r\n\r\n<p>\r\n	[2] Safi G&uuml;lpeygani, Lutfullah, M&uuml;esseset&uuml;&rsquo;s Seyyideti el-Masumiye 1419 Kameri, &ldquo;Muntehabu&rsquo;l Eser&rdquo;, s. 640.</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Yapılan araştırama esasınca ayağa kalkmayı ve eli başa koymayı, aşağıda yer alan iki rivayet belgelemektedir:\r\n\r\n\r\n	1.&nbsp;&nbsp; Ehl-i Beyt Şairi &ldquo;Du&rsquo;bel Haza&rsquo;i&rdquo;den gelen meşhur bir rivayete g&ouml;re: Du&rsquo;bel Haza&rsquo;i, İmam Rıza (a.s)&rsquo;ın yanında meşhur kasidesini okudu ve;\r\n\r\n\r\n	&ldquo;İmam Zaman (a.c.f)&rsquo;ın zuhuru kesindir\r\n\r\n\r\n	&nbsp;Zuhuru Allah&rsquo;ın ismiyle ve bereketleriyledir&rdquo;\r\n\r\n\r\n	beytine geldiği zaman, İmam Rıza (a.s) elini başına koydu ve saygı unvanıyla yerinden kalkarak Allah-u Te&acirc;l&acirc;&rsquo;dan İmam Zaman (a.c.f)&rsquo;ın zuhurunu diledi istedi.[1]\r\n\r\n\r\n	2. Ayağa kalkmanın ve eli başa koymanın felsefesi ve sebebini a&ccedil;ıklayan bir rivayete g&ouml;re (elbette bu rivayetin kendisi b&ouml;yle yapmanın delili ve temel kaynağı olabilir): İmam Sadık (a.s)&rsquo;a: &ldquo;Kaim&rdquo; isminin işitilmesiyle ni&ccedil;in ayağa kalkmamız gerekir? Diye sorulduğunda İmam ş&ouml;yle buyurmuştur: O&rsquo;nun gaybeti uzundur ve bu lakap (Kaim), o&rsquo;nun devletinin hak olduğunun hatırlatılması ve gaybetinden dolayı h&uuml;z&uuml;n ifadesidir. &Ccedil;&uuml;nk&uuml; o, Şialarına karşı şiddetli sevgisi ve merhametinden dolayı, O&rsquo;nu bu lakapla anan herkese şefkatle bakar. Efendisinin (Asrın Sahibi) bakışları karşısında herkesin saygıyla ayağa kalkması, o hazretin saygınlığını g&ouml;sterir. Buna binaen Şiaların bu lakabı işitmesiyle ayağa kalkması ve Allah-u Te&acirc;l&acirc;&rsquo;dan İmam Zaman (a.c.f)&rsquo;ın zuhurunu &ccedil;abuklaştırmasını talep etmesi gerekir.[2]\r\n\r\n\r\n	-----------\r\n	[1] Emini Necefi, Abd&uuml;lh&uuml;seyin Ahmet, &ldquo;el-Ğadir&rdquo;, Tahran: Daru&rsquo;l Kut&uuml;bu&rsquo;l İslamiye, c. 2, s. 361; Kummi, Şeyh Abbas, &ldquo;Muntehi&rsquo;l A&rsquo;mal&rdquo;, &Ccedil;aphaneyi Ahmet, Dokuzuncu baskı 1377, D&ouml;rd&uuml;nc&uuml; bab, Altıncı b&ouml;l&uuml;m, s. 1127.\r\n\r\n\r\n	[2] Safi G&uuml;lpeygani, Lutfullah, M&uuml;esseset&uuml;&rsquo;s Seyyideti el-Masumiye 1419 Kameri, &ldquo;Muntehabu&rsquo;l Eser&rdquo;, s. 640.','Bu sorunun ayrıntılı cevabı yoktur.'),(691,'tr695','<p>\r\n	<span>Şeyhi İşrak şuna inanmaktadır: Misal veya hayal &acirc;lemi maddeden soyut ama eserlerinden yoksul olmayan varlığın bir mertebesidir. Yani mahsus (hissedilen) ile ma&rsquo;kul (akledilen) veya madde ile m&uuml;cerret (soyut) arasındadır. Bu nedenle her iki &acirc;lemin (mahsus ve ma&rsquo;kul) bazı nitelik ve &ouml;zelliklerine sahiptir.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span>Molla Sadra ş&ouml;yle inanmaktadır: Hayal &acirc;lemi bedenden ve i&ccedil;inde bulunduğumuz &acirc;lemden ayrı ve soyut bir cevherdir. Ama soyutluğu akılsal şeklinde soyut değil, bilakis c&uuml;z&rsquo;i (tikel) idraksel &acirc;lemindedir, t&ouml;zsel (cevheri) bir neş&rsquo;e (&acirc;lem) madde ile kaimdir. Başka bir mazhar değildir. Bağımsız ve reel (ayni) bir &acirc;lemdir ki onun reel ve ayni v&uuml;cudu şuurun, idrakin ve hayalsal suretlerin kendisidir. Hazır oluşunda ve kalıcılığında (beka) cisimsel maddenin hazır (var) olmasına ve kalıcılığına bağlı değildir. Belki cisimsel madde has ve &ouml;zel nitelikli bir aynaya benzer ki idrake &ouml;zg&uuml;n &acirc;lemde suretleri tasvir etmek i&ccedil;in nefsi hazır konuma getirir. Bu suretleri tasvir edilebilmesi i&ccedil;in nefis i&ccedil;iz ortam hazırlıyor.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span>Şeyh er-Resi İbni Sina hayal (misal ve ide) &acirc;lemini ink&acirc;r ediyor. Onun inancına g&ouml;re suret, form ve miktarın maddesiz şekillenmesi imkansızdır.</span></p>\r\n','<p>\r\n	Hayal &acirc;lemi (his ve hissi idrak merhalelerinden olan) hayal yetisinden farklıdır. Hayal yetisinde ve onun tarifinde kimsenin ihtilafı yoktur. Ama hayal &acirc;leminin tarifi konusunda meşşa&rsquo;a (Arısto takip&ccedil;ileri) ve işrak ekollerin (Eflaton takip&ccedil;ileri) arasında ihtilaf var. Yani aslında filozoflar batini ve i&ccedil;sel yeti olup her kes tarafından kabul g&ouml;r&uuml;len hayali suret ve hayal yetisinin yanı sıra misal veya hayal &acirc;lemi isminde bir şeyden bahsediyorlar.</p>\r\n\r\n<p>\r\n	Bu mukaddimeden sonra Şeyh İşrak, İbni Sina ve Molla Sadra perspektifinden bu alemi konu edip hakkında bir a&ccedil;ıklama yaparız.</p>\r\n\r\n<p>\r\n	Şeyhi İşrak Anlayışında Alemi Misal:</p>\r\n\r\n<p>\r\n	Şeyhi İşrak (Şahabuddin Suhreverdi) ş&ouml;yle inanmaktadır: Varlık sisteminde Meşşailerin de kabul g&ouml;rd&uuml;kleri akıllar (ukul), nefisler (nufus) ve cisimler (ecsam) &acirc;lemlerinin var olmasının yanı sıra başka bir &acirc;lemde vardır. Bu &acirc;leme &acirc;lem-i misal, &acirc;lemi hayal ya m&uuml;s&uuml;l-i (suretler) muall&acirc;ka denilmektedir.</p>\r\n\r\n<p>\r\n	O ş&ouml;yle der: Hayal veya Misal &acirc;lemi, varlık ve v&uuml;cud &acirc;leminin bir mertebesidir. Bu mertebe maddeden soyut ama eserlerinden soyut değildir. Yani mahsus ile ma&rsquo;kul veya soyut ile madde arasında var olan bir &acirc;lemdir. Bundan dolayı her iki &acirc;lemin (madde ile ma&rsquo;kul) bazı nitelik ve &ouml;zelliklerini taşımaktadır. Berzahi veya misali bir varlık nicelik ve nitelik, hakeza konum (vez&rsquo;a) ve diğer arazlar gibi &ouml;zelliklere sahip olmasıyla birlikte maddeden soyut bir varlıktır.[1]</p>\r\n\r\n<p>\r\n	Şeyh-i İşrak ş&ouml;yle inanmaktadır: Mahsus ve cisimsel &acirc;lemden ma&rsquo;kul &acirc;lemine bir vasıta &acirc;lem olmaksızın direk ge&ccedil;mek imk&acirc;nsızdır. Dolayısıyla bu iki &acirc;lem arasında başka bir &acirc;lemin var olması zorunlu ve bu ikisinin arasında yer alan &acirc;lemin kendisi hem mahsus &acirc;lemin bazı &ouml;zelliklerini hem ma&rsquo;kul alemin bazı &ouml;zelliklerine sahip olmalıdır. Arada olan bu &acirc;lemi &ldquo;misal&rdquo; veya &ldquo;hayal&rdquo; &acirc;lemi olarak isimlendiriyor. Epistemolojik bağlamda var olan mertebelerden hissi idrak ile akli idrak arasında yer alan hayali idrake tekab&uuml;l ediyor. Yani Şeyh İşrak (Suhreverdi) hayali suretleri &ldquo;kaim-i bizat&rdquo; (zatıyla kaim) şeklinde olduğunu kabul eder. Bu suretleri mek&acirc;na sahip ve suveri muntabia (nefiste tecelli etmiş ve onunla kaim olan) t&uuml;r&uuml;nden değildir. Belki bu suretleri nefisten ayrı dış &acirc;lemde mevcut olduğunu s&ouml;yler. Ona g&ouml;re hayali suretler ne zihin &acirc;leminde ne dış &acirc;lemindedir. Belki dışsallığa sahip olan misal veya hayal &acirc;lemindedir.[2] Başka bir ifadeyle; hayali suretler mevcuttur ve tahakkuk etmiş, ama ne &acirc;lem-i ayinde (dışsal &acirc;lemde) ne &acirc;lemi zihindedir. Bu suretler ukul &acirc;leminde (akıllar &acirc;leminde) de değildir. Zira &acirc;lem-i ukulda boyut, nicelik ve nitelik yoktur. Dolayısıyla hayli suretlerin başka bir yerde var olduğunu s&ouml;ylemek lazım ki o da &acirc;lem-i misal veya ayrı bir &acirc;lemdedir.</p>\r\n\r\n<p>\r\n	O hayal &acirc;lemine v&uuml;cut bağışlayan illetinin de ukuli arziye (ensel akıllar) ile isimlendirilen ukuli m&uuml;tekafie olduğunu s&ouml;yler. Misal &acirc;leminde t&ouml;zsel (cevher) suretler temes&uuml;l (şekil) kabul etmiş ve farklı şekillerde zuhur bulmuştur. Zira misal veya hayal &acirc;leminde farklı şekil veya farklı mahiyetlerin t&ouml;zsel fiiliyeti vahdeti şahsiyesine zarar vermez. &Ouml;rneğin bireylerden bir grup tarihsel bir kimsenin kişiliği hakkında araştırmaya koyulduğunda b&uuml;t&uuml;n bu gruptaki fertlerin o kimsenin şahsiyeti hakkındaki tasavvurları farklıdır. Ama burası kesindir ki b&uuml;t&uuml;n bu fertler tek ve muayyen bir kişi hakkında konuşur ve onların bu kişi hakkındaki farklı tasavvurları bu kişinin vahdeti şahsiyesine bir zarar vermiyor. Dolayısıyla bir şeyin farklı suret ve şekilleri o şeyin vahdeti şahsiyesiyle tezat teşkil etmiyor. Bu nedenle bir şey farklı şekil ve suretlere b&uuml;r&uuml;nebilir.[3]</p>\r\n\r\n<p>\r\n	Molla Sadra Anlayışında Alemi Misal:</p>\r\n\r\n<p>\r\n	Molla Sadra ş&ouml;yle diyor: Hayal m&uuml;şterek hissinden farklıdır. Zira hayal suretlerin bek&ccedil;isidir. M&uuml;şterek his ise suretleri kabul eden yetidir.</p>\r\n\r\n<p>\r\n	Molla Sadra&rsquo;nın d&uuml;ş&uuml;ncesine g&ouml;re hayla &acirc;lemi bedenden ve bu &acirc;lemden ayrı bir &acirc;lemdir. Ama akıldan ayrı bir &acirc;lem değildir. c&uuml;z&rsquo;i idraksal &acirc;leminde bir varlık ve t&ouml;zsel bir neş&rsquo;e (alem)dir. Madde ile kaim ve başka bir mazhar değildir. Bağımsız ve dışsal bir &acirc;lemdir. Onun bu dışsal ve ayini v&uuml;cudu, şuurun, idrakin ve hayali suretlerinin aynısıdır. Var oluşu ve kalıcılığında (beka) cisimsel maddenin var (hazır) olmasına muhta&ccedil; değildir.</p>\r\n\r\n<p>\r\n	&nbsp;Belki cisimsel madde has ve &ouml;zel nitelikli bir aynaya benzer ki idrake &ouml;zg&uuml;n olan &acirc;lemde suretleri tasvir etmek i&ccedil;in nefsi hazır konuma getirir. Bu suretleri tasvir etmek i&ccedil;in nefis i&ccedil;in ortam hazırlıyor.[4]</p>\r\n\r\n<p>\r\n	Dolayısıyla bu &acirc;lem doğal (tabiat) ve hareket &acirc;leminin haricinde bir &acirc;lemdir. Molla Sadra azap ve sevap, m&uuml;k&acirc;fat ve ceza, yeninden diriliş ve barzahı buna d&ouml;neceğine inanıyor. Sadraya g&ouml;re munfasıl (ayrı) hayali bir cihetle (bir anlamda) misal &acirc;lemidir. (Şeyhi işrak anlayışında) muttasıl (bitişik) hayal karşısındadır.[5]</p>\r\n\r\n<p>\r\n	İbni Sina Anlayışında Misal Alemi:</p>\r\n\r\n<p>\r\n	M&uuml;sl&uuml;man filozoflar i&ccedil;erisinde Meşşa mektebine mensup filozoflar &ouml;zellikle Şeyh-u er-Reis ibni Sina hayal &acirc;lemini (misal) ink&acirc;r ediyorlar. O ş&ouml;yle inanıyor: Suret, şekil ve miktarın madde olmaksızın tahakkuk bulması imk&acirc;nsızdır.</p>\r\n\r\n<p>\r\n	Şeyh-u er-Reis &ldquo;ilahiyat necat&rdquo; adlı eserinde ş&ouml;yle yazıyor: Sureti cimsiye, sureti cimsiye olma itibariyle farklılığı ve ihtilafı kabul etmez. Dolayısıyla onlardan bir kısmı medde ile kaim (var) olsun bir kısmı da kaim olmasın. Zira mahiyet cihetiyle hi&ccedil;bir şekilde ihtilafa sahip olmayan tek tabiat v&uuml;cut zarfında ihtilafı kabul etmesi muhaldir. &Ccedil;&uuml;nk&uuml; tabiatı tek olan bir şeyin v&uuml;cudu da tek olacaktır. Diğer taraftan bu tabiat ve &ldquo;suret cimsiye&rdquo; &uuml;&ccedil; hallet şeklinde tasavvur edilmesi m&uuml;mk&uuml;nd&uuml;r; ya madde de olmalı ya madde de olmamalı veya onun bir kısmı madde de bir diğer kısmı da madde dışında olmalı. Ama onun bir kısmı madde de ve bir diğer kısmı madde dışında olma faraziyesi imk&acirc;nsızdır. Zira onu hi&ccedil; ihtilafsız ve tek bir hakikat şeklinde tasavvur etmiştik. Buna binaen ya bu hakikatin tamamı madde ile olmalı ya maddeden tamamen uzak ve biniyaz (zengin) olmalıdır. Bu hakikat tamamen maddeden biniyaz (zengin) olmadığı i&ccedil;in netice alıyoruz ki bu hakikatin tamamı maddeye bağlı ve onunla kaimdir. [6]&nbsp;&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	------------<br />\r\n	[1] İbrahim Dinani, GULAMH&Uuml;SEYN, &ldquo;Şuai Endişe der Felsefei Suhreverdi&rdquo;, 1379, beşinci baskı, Tahran: İntişariti Hikmet, s. 363.</p>\r\n\r\n<p>\r\n	[2] Kutbu Dini Şiraz, MUHAMMED BİN MESUD KAZURANİ, &ldquo;Şerhi Hikmet&uuml;l-İşrakiye&rsquo;i Suhreverdi&rdquo;, birinci baskı, Tahran: Enc&uuml;men Asar ve Mefahiri Ferhengi, 1383, hazırlayan: Abdullah NURANİ ve Mehdi MUHAKKIK, s. 450. &nbsp;</p>\r\n\r\n<p>\r\n	[3] &ldquo;Şuai Endişe der Felsefei Suhreverdi&rdquo;, s. 364.</p>\r\n\r\n<p>\r\n	[4] Molla Sadra, &ldquo;el-Haşiyet&uuml; Alal İlahiyat&rdquo;, c. 1, s. 138.</p>\r\n\r\n<p>\r\n	[5] Secadi, seyit CAFER, &ldquo;Ferheng-i Istılahat-i Felsefi-i Molla Sadra&rdquo;, Vezareti Ferheng ve İrşadi İslami, 1379, Tahran, s. 232-233; Mollah Sadra, &ldquo;Mebde ve Mead&rdquo;, Tahran &ccedil;apı, terc&uuml;me: Muhammed H&uuml;seyin Erdekani, s. 474-476.</p>\r\n\r\n<p>\r\n	[6] Şeyhu er-reis, ibni ,Sina, &ldquo;ilahiyati Necat&rdquo;, mekalei evel, fesli bencum, terc&uuml;me: Dr. Yesribi, s. 39-40.</p>\r\n','Şeyhi İşrak şuna inanmaktadır: Misal veya hayal &acirc;lemi maddeden soyut ama eserlerinden yoksul olmayan varlığın bir mertebesidir. Yani mahsus (hissedilen) ile ma&rsquo;kul (akledilen) veya madde ile m&uuml;cerret (soyut) arasındadır. Bu nedenle her iki &acirc;lemin (mahsus ve ma&rsquo;kul) bazı nitelik ve &ouml;zelliklerine sahiptir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Molla Sadra ş&ouml;yle inanmaktadır: Hayal &acirc;lemi bedenden ve i&ccedil;inde bulunduğumuz &acirc;lemden ayrı ve soyut bir cevherdir. Ama soyutluğu akılsal şeklinde soyut değil, bilakis c&uuml;z&rsquo;i (tikel) idraksel &acirc;lemindedir, t&ouml;zsel (cevheri) bir neş&rsquo;e (&acirc;lem) madde ile kaimdir. Başka bir mazhar değildir. Bağımsız ve reel (ayni) bir &acirc;lemdir ki onun reel ve ayni v&uuml;cudu şuurun, idrakin ve hayalsal suretlerin kendisidir. Hazır oluşunda ve kalıcılığında (beka) cisimsel maddenin hazır (var) olmasına ve kalıcılığına bağlı değildir. Belki cisimsel madde has ve &ouml;zel nitelikli bir aynaya benzer ki idrake &ouml;zg&uuml;n &acirc;lemde suretleri tasvir etmek i&ccedil;in nefsi hazır konuma getirir. Bu suretleri tasvir edilebilmesi i&ccedil;in nefis i&ccedil;iz ortam hazırlıyor.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Şeyh er-Resi İbni Sina hayal (misal ve ide) &acirc;lemini ink&acirc;r ediyor. Onun inancına g&ouml;re suret, form ve miktarın maddesiz şekillenmesi imkansızdır.','Hayal &acirc;lemi (his ve hissi idrak merhalelerinden olan) hayal yetisinden farklıdır. Hayal yetisinde ve onun tarifinde kimsenin ihtilafı yoktur. Ama hayal &acirc;leminin tarifi konusunda meşşa&rsquo;a (Arısto takip&ccedil;ileri) ve işrak ekollerin (Eflaton takip&ccedil;ileri) arasında ihtilaf var. Yani aslında filozoflar batini ve i&ccedil;sel yeti olup her kes tarafından kabul g&ouml;r&uuml;len hayali suret ve hayal yetisinin yanı sıra misal veya hayal &acirc;lemi isminde bir şeyden bahsediyorlar.\r\n\r\n\r\n	Bu mukaddimeden sonra Şeyh İşrak, İbni Sina ve Molla Sadra perspektifinden bu alemi konu edip hakkında bir a&ccedil;ıklama yaparız.\r\n\r\n\r\n	Şeyhi İşrak Anlayışında Alemi Misal:\r\n\r\n\r\n	Şeyhi İşrak (Şahabuddin Suhreverdi) ş&ouml;yle inanmaktadır: Varlık sisteminde Meşşailerin de kabul g&ouml;rd&uuml;kleri akıllar (ukul), nefisler (nufus) ve cisimler (ecsam) &acirc;lemlerinin var olmasının yanı sıra başka bir &acirc;lemde vardır. Bu &acirc;leme &acirc;lem-i misal, &acirc;lemi hayal ya m&uuml;s&uuml;l-i (suretler) muall&acirc;ka denilmektedir.\r\n\r\n\r\n	O ş&ouml;yle der: Hayal veya Misal &acirc;lemi, varlık ve v&uuml;cud &acirc;leminin bir mertebesidir. Bu mertebe maddeden soyut ama eserlerinden soyut değildir. Yani mahsus ile ma&rsquo;kul veya soyut ile madde arasında var olan bir &acirc;lemdir. Bundan dolayı her iki &acirc;lemin (madde ile ma&rsquo;kul) bazı nitelik ve &ouml;zelliklerini taşımaktadır. Berzahi veya misali bir varlık nicelik ve nitelik, hakeza konum (vez&rsquo;a) ve diğer arazlar gibi &ouml;zelliklere sahip olmasıyla birlikte maddeden soyut bir varlıktır.[1]\r\n\r\n\r\n	Şeyh-i İşrak ş&ouml;yle inanmaktadır: Mahsus ve cisimsel &acirc;lemden ma&rsquo;kul &acirc;lemine bir vasıta &acirc;lem olmaksızın direk ge&ccedil;mek imk&acirc;nsızdır. Dolayısıyla bu iki &acirc;lem arasında başka bir &acirc;lemin var olması zorunlu ve bu ikisinin arasında yer alan &acirc;lemin kendisi hem mahsus &acirc;lemin bazı &ouml;zelliklerini hem ma&rsquo;kul alemin bazı &ouml;zelliklerine sahip olmalıdır. Arada olan bu &acirc;lemi &ldquo;misal&rdquo; veya &ldquo;hayal&rdquo; &acirc;lemi olarak isimlendiriyor. Epistemolojik bağlamda var olan mertebelerden hissi idrak ile akli idrak arasında yer alan hayali idrake tekab&uuml;l ediyor. Yani Şeyh İşrak (Suhreverdi) hayali suretleri &ldquo;kaim-i bizat&rdquo; (zatıyla kaim) şeklinde olduğunu kabul eder. Bu suretleri mek&acirc;na sahip ve suveri muntabia (nefiste tecelli etmiş ve onunla kaim olan) t&uuml;r&uuml;nden değildir. Belki bu suretleri nefisten ayrı dış &acirc;lemde mevcut olduğunu s&ouml;yler. Ona g&ouml;re hayali suretler ne zihin &acirc;leminde ne dış &acirc;lemindedir. Belki dışsallığa sahip olan misal veya hayal &acirc;lemindedir.[2] Başka bir ifadeyle; hayali suretler mevcuttur ve tahakkuk etmiş, ama ne &acirc;lem-i ayinde (dışsal &acirc;lemde) ne &acirc;lemi zihindedir. Bu suretler ukul &acirc;leminde (akıllar &acirc;leminde) de değildir. Zira &acirc;lem-i ukulda boyut, nicelik ve nitelik yoktur. Dolayısıyla hayli suretlerin başka bir yerde var olduğunu s&ouml;ylemek lazım ki o da &acirc;lem-i misal veya ayrı bir &acirc;lemdedir.\r\n\r\n\r\n	O hayal &acirc;lemine v&uuml;cut bağışlayan illetinin de ukuli arziye (ensel akıllar) ile isimlendirilen ukuli m&uuml;tekafie olduğunu s&ouml;yler. Misal &acirc;leminde t&ouml;zsel (cevher) suretler temes&uuml;l (şekil) kabul etmiş ve farklı şekillerde zuhur bulmuştur. Zira misal veya hayal &acirc;leminde farklı şekil veya farklı mahiyetlerin t&ouml;zsel fiiliyeti vahdeti şahsiyesine zarar vermez. &Ouml;rneğin bireylerden bir grup tarihsel bir kimsenin kişiliği hakkında araştırmaya koyulduğunda b&uuml;t&uuml;n bu gruptaki fertlerin o kimsenin şahsiyeti hakkındaki tasavvurları farklıdır. Ama burası kesindir ki b&uuml;t&uuml;n bu fertler tek ve muayyen bir kişi hakkında konuşur ve onların bu kişi hakkındaki farklı tasavvurları bu kişinin vahdeti şahsiyesine bir zarar vermiyor. Dolayısıyla bir şeyin farklı suret ve şekilleri o şeyin vahdeti şahsiyesiyle tezat teşkil etmiyor. Bu nedenle bir şey farklı şekil ve suretlere b&uuml;r&uuml;nebilir.[3]\r\n\r\n\r\n	Molla Sadra Anlayışında Alemi Misal:\r\n\r\n\r\n	Molla Sadra ş&ouml;yle diyor: Hayal m&uuml;şterek hissinden farklıdır. Zira hayal suretlerin bek&ccedil;isidir. M&uuml;şterek his ise suretleri kabul eden yetidir.\r\n\r\n\r\n	Molla Sadra&rsquo;nın d&uuml;ş&uuml;ncesine g&ouml;re hayla &acirc;lemi bedenden ve bu &acirc;lemden ayrı bir &acirc;lemdir. Ama akıldan ayrı bir &acirc;lem değildir. c&uuml;z&rsquo;i idraksal &acirc;leminde bir varlık ve t&ouml;zsel bir neş&rsquo;e (alem)dir. Madde ile kaim ve başka bir mazhar değildir. Bağımsız ve dışsal bir &acirc;lemdir. Onun bu dışsal ve ayini v&uuml;cudu, şuurun, idrakin ve hayali suretlerinin aynısıdır. Var oluşu ve kalıcılığında (beka) cisimsel maddenin var (hazır) olmasına muhta&ccedil; değildir.\r\n\r\n\r\n	&nbsp;Belki cisimsel madde has ve &ouml;zel nitelikli bir aynaya benzer ki idrake &ouml;zg&uuml;n olan &acirc;lemde suretleri tasvir etmek i&ccedil;in nefsi hazır konuma getirir. Bu suretleri tasvir etmek i&ccedil;in nefis i&ccedil;in ortam hazırlıyor.[4]\r\n\r\n\r\n	Dolayısıyla bu &acirc;lem doğal (tabiat) ve hareket &acirc;leminin haricinde bir &acirc;lemdir. Molla Sadra azap ve sevap, m&uuml;k&acirc;fat ve ceza, yeninden diriliş ve barzahı buna d&ouml;neceğine inanıyor. Sadraya g&ouml;re munfasıl (ayrı) hayali bir cihetle (bir anlamda) misal &acirc;lemidir. (Şeyhi işrak anlayışında) muttasıl (bitişik) hayal karşısındadır.[5]\r\n\r\n\r\n	İbni Sina Anlayışında Misal Alemi:\r\n\r\n\r\n	M&uuml;sl&uuml;man filozoflar i&ccedil;erisinde Meşşa mektebine mensup filozoflar &ouml;zellikle Şeyh-u er-Reis ibni Sina hayal &acirc;lemini (misal) ink&acirc;r ediyorlar. O ş&ouml;yle inanıyor: Suret, şekil ve miktarın madde olmaksızın tahakkuk bulması imk&acirc;nsızdır.\r\n\r\n\r\n	Şeyh-u er-Reis &ldquo;ilahiyat necat&rdquo; adlı eserinde ş&ouml;yle yazıyor: Sureti cimsiye, sureti cimsiye olma itibariyle farklılığı ve ihtilafı kabul etmez. Dolayısıyla onlardan bir kısmı medde ile kaim (var) olsun bir kısmı da kaim olmasın. Zira mahiyet cihetiyle hi&ccedil;bir şekilde ihtilafa sahip olmayan tek tabiat v&uuml;cut zarfında ihtilafı kabul etmesi muhaldir. &Ccedil;&uuml;nk&uuml; tabiatı tek olan bir şeyin v&uuml;cudu da tek olacaktır. Diğer taraftan bu tabiat ve &ldquo;suret cimsiye&rdquo; &uuml;&ccedil; hallet şeklinde tasavvur edilmesi m&uuml;mk&uuml;nd&uuml;r; ya madde de olmalı ya madde de olmamalı veya onun bir kısmı madde de bir diğer kısmı da madde dışında olmalı. Ama onun bir kısmı madde de ve bir diğer kısmı madde dışında olma faraziyesi imk&acirc;nsızdır. Zira onu hi&ccedil; ihtilafsız ve tek bir hakikat şeklinde tasavvur etmiştik. Buna binaen ya bu hakikatin tamamı madde ile olmalı ya maddeden tamamen uzak ve biniyaz (zengin) olmalıdır. Bu hakikat tamamen maddeden biniyaz (zengin) olmadığı i&ccedil;in netice alıyoruz ki bu hakikatin tamamı maddeye bağlı ve onunla kaimdir. [6]&nbsp;&nbsp; &nbsp;\r\n\r\n\r\n	------------\r\n	[1] İbrahim Dinani, GULAMH&Uuml;SEYN, &ldquo;Şuai Endişe der Felsefei Suhreverdi&rdquo;, 1379, beşinci baskı, Tahran: İntişariti Hikmet, s. 363.\r\n\r\n\r\n	[2] Kutbu Dini Şiraz, MUHAMMED BİN MESUD KAZURANİ, &ldquo;Şerhi Hikmet&uuml;l-İşrakiye&rsquo;i Suhreverdi&rdquo;, birinci baskı, Tahran: Enc&uuml;men Asar ve Mefahiri Ferhengi, 1383, hazırlayan: Abdullah NURANİ ve Mehdi MUHAKKIK, s. 450. &nbsp;\r\n\r\n\r\n	[3] &ldquo;Şuai Endişe der Felsefei Suhreverdi&rdquo;, s. 364.\r\n\r\n\r\n	[4] Molla Sadra, &ldquo;el-Haşiyet&uuml; Alal İlahiyat&rdquo;, c. 1, s. 138.\r\n\r\n\r\n	[5] Secadi, seyit CAFER, &ldquo;Ferheng-i Istılahat-i Felsefi-i Molla Sadra&rdquo;, Vezareti Ferheng ve İrşadi İslami, 1379, Tahran, s. 232-233; Mollah Sadra, &ldquo;Mebde ve Mead&rdquo;, Tahran &ccedil;apı, terc&uuml;me: Muhammed H&uuml;seyin Erdekani, s. 474-476.\r\n\r\n\r\n	[6] Şeyhu er-reis, ibni ,Sina, &ldquo;ilahiyati Necat&rdquo;, mekalei evel, fesli bencum, terc&uuml;me: Dr. Yesribi, s. 39-40.'),(692,'tr694','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<span><font size=\"2\"><span>Soruda belirtilen ayet gereğince halkın mal ve nefislerine velayet etmek, ilahi rububi hususlardandır ve sadece Y&uuml;ce Allah&rsquo;ın ataması ve izniyle meşruiyet taşır. Nitekim biz bu şer&icirc; ve yasal g&uuml;c&uuml;n Peygamber-i Ekrem (s.a.a) ve sırasıyla masum imamlara verildiğine inanmaktayız. Ama zamanın imamının (a.c) gıyabında bir&ccedil;ok akl&icirc; delil ve masum imamlardan (a.s) nakledilen rivayetler esasınca, gerekli şartlara haiz fakih velayet ve İslam toplumunun &ouml;nderliği sorumluluğunu &uuml;stlenir ve onun tarafından genel bir şekilde atanır. Bu y&uuml;zden &ldquo;M&uuml;sl&uuml;manların emir sahibi&rdquo; lakabı, masum imamın (a.s) gıyabında toplumun siyasal, ekonomik ve toplumsal işlerine &ouml;nderlik etmek ve bunları y&uuml;r&uuml;tmek i&ccedil;in masum imamlar tarafından atanan gerekli şartlara haiz fakih i&ccedil;in alıntılanmış ger&ccedil;ek lakaplardan biridir.</span></font></span></p>\r\n</div>\r\n','<p>\r\n	Cevaptan &ouml;nce şu noktanın bilinmesi gerekmektedir: İslam&rsquo;ın siyasal d&uuml;zeninde halk ile toplum &ouml;nderi arasındaki karşılıklı ilişki, rivayetlerde sıfat ve lakapların mutlak şekilde kullanılmasının yasaklanması t&uuml;r&uuml;nden değildir. Bilakis iki t&uuml;r lakap ve sıfat bulunmaktadır; birinci t&uuml;r, dinsel &ouml;ğretilerin onayladığı ve onlardan alıntılanmış ve de din &ouml;nderlerinin yaşamlarında m&uuml;tedavil olan sıfat ve lakaplardır. İkinci t&uuml;r ise birey ve topluma y&ouml;nelik menfi etki ve getirileri veya masumlara[1] (a.s) &ouml;zg&uuml; olması nedeniyle kullanılması kati şekilde yasaklanan sıfatlardır. &ldquo;Uzma&rdquo; gibi kelimeler de &ldquo;Ayetullah Uzma&rdquo; denilerek taklit mercileri i&ccedil;in kullanılmaktadır. Bu, İslam&icirc; gelenekte vurgulanmış &acirc;lime bir t&uuml;r manevi saygı g&ouml;stermeyi i&ccedil;erir.[2] İmam Ali&rsquo;den (a.s) nakledilen bir hadiste ş&ouml;yle yer almaktadır: &ldquo;Bir &acirc;lime saygı duyan kimse, Rabbine saygı duymuştur.&rdquo;[3] Aynı şekilde &ldquo;M&uuml;sl&uuml;manların emir sahibi&rdquo; sıfatı da dinsel bir dayanağa sahip olup Kur&rsquo;an-ı Kerim ve masum imamların hadislerinden (a.s) alıntılanmıştır; zira halkın mal ve nefislerine velayet etmek ilahi rububi hususlardandır ve sadece Allah&rsquo;ın ataması ve izniyle meşruiyet bulur. Aynı şekilde biz bu yasal g&uuml;c&uuml;n Peygamber-i Ekrem (s.a.a) ve sırasıyla masum imamlara (a.s) verildiğine inanmaktayız.[4] Nitekim Kur&rsquo;an-ı Kerim&rsquo;de ş&ouml;yle okumaktayız:</p>\r\n\r\n<p>\r\n	[5]&laquo;یا أَیُّهَا الَّذینَ آمَنُوا أَطیعُوا اللَّهَ وَ أَطیعُوا الرَّسُولَ وَ أُولِی الْأَمْرِ مِنْکُم&rlm;&raquo; &ldquo;Emir sahipleri&rdquo; toplumu y&ouml;netmede Allah tarafından tayin edilmiş d&uuml;ş&uuml;nce ve g&ouml;r&uuml;ş sahipleridir.[6] Burada, s&ouml;z ve davranışlarında masum olan ve Allah ve Resul&uuml;&rsquo;ne itaatin farz olması manasında kendilerine itaatin farz olduğu &uuml;mmetten bireyler kastedilir.[7] Ama Hz. H&uuml;ccet b. Hasan Askeri&rsquo;nin (a.s) gıyabında bir&ccedil;ok akl&icirc; delil ve masum imamlardan (a.s) nakledilen rivayetler esasınca, gerekli şartlara haiz fakih velayet ve İslam toplumunun &ouml;nderliği sorumluluğunu &uuml;stlenir ve zamanın imamı (a.s) tarafından genel bir şekilde atanır.[8] Veliyy-i fakih gıyap d&ouml;neminde masum imam (a.s) tarafından atanmış olması nedeniyle, ger&ccedil;ekte ona itaat etmek emir sahiplerine (masum imamlara) itaat etmek sayılır.</p>\r\n\r\n<p>\r\n	Netice: &ldquo;M&uuml;sl&uuml;manların emir sahibi&rdquo; lakabı, masum imamın (a.s) gıyabında toplumun siyasal, ekonomik ve toplumsal işlerine &ouml;nderlik etmek ve bunları y&uuml;r&uuml;tmek i&ccedil;in masum imamlar (a.s) tarafından atanan gerekli şartlara haiz fakih i&ccedil;in kullanılan ger&ccedil;ek lakaplardan biridir. Bizzat veliyy-i fakihin masum imamlardan (a.s) alınmış velayet ve halifelik lakaplarını kendisi i&ccedil;in se&ccedil;mesi de s&ouml;z konusu de değildir<br />\r\n	----------<br />\r\n	[1] &Ouml;rnek: İmam Ali (a.s) hakkında M&uuml;minlerin &Ouml;nderi ve Vasilerin Efendisi k&uuml;nyelerinin kullanılması. &ldquo;İmam Ali&rsquo;nin (a.s) Lakapları Ve Peygamberi (s.a.a) Onlarla Anmak&rdquo;, Soru: 16667 (Site:).</p>\r\n\r\n<p>\r\n	[2] Bkz: &ldquo;İmamlar Ve Mercilere Ayetullah Uzma Hitabında Bulunmak&rdquo;, Soru: 13653 (Site: 13427).</p>\r\n\r\n<p>\r\n	[3] &laquo;من وقر عالماً فقد وقر ربه&raquo; Temimi Amedi, Abd&uuml;lvahid b. Muhammed, Gurer&uuml;&rsquo;l-Hikem Ve Durer&uuml;&rsquo;l-Kelim, s. 47, İntişarat-ı Defter-i Tebliğat-ı İslam&icirc;, Kum, 1366 ş.</p>\r\n\r\n<p>\r\n	[4] Bkz: &ldquo;İmametin Peygamber Nesline &Ouml;zg&uuml; Oluşu&rdquo;, Soru: 2969 (Site: 3209); &ldquo;İmamet Ve İmamlara İnanmanın Delilleri&rdquo;, &ldquo;Soru: 321 (Site: 2707).</p>\r\n\r\n<p>\r\n	[5] &ldquo;Ey iman edenler! Allah&#39;a itaat edin; Peygambere itaat edin, sizden olan emir sahiplerine de.&rdquo; (Nisa, 59).</p>\r\n\r\n<p>\r\n	[6] H&uuml;seyni Hemedani, Seyid Muhammed H&uuml;seyin, Tahkik: Behbudi, Muhammed Bakır, Envar-ı Derehşan, c. 4, s. 93, Kitabfuruşi L&uuml;tfi, Tahran, &ccedil;ap-ı evvel, 1404 k.</p>\r\n\r\n<p>\r\n	[7] Tabatabai, Seyid Muhammed H&uuml;seyin, el-Mizan, Fi Tefsiri&rsquo;l-Kur&rsquo;an, c. 4, s. 398, Defter-i İntişarat-ı İslam&icirc;, Kum, &ccedil;ap-ı pencom, 1417 k; ve bkz: &ldquo;İmamet Ve İmamlara İnanmanın Delilleri&rdquo;, Soru: 321 (Site: 2707).</p>\r\n\r\n<p>\r\n	[8] Bkz: &ldquo;Velayet-i Fakihin Peygamber Ve İmamların Velayeti İle İlişkisi&rdquo;, Soru: 9294 (Site: 9467).</p>\r\n','Soruda belirtilen ayet gereğince halkın mal ve nefislerine velayet etmek, ilahi rububi hususlardandır ve sadece Y&uuml;ce Allah&rsquo;ın ataması ve izniyle meşruiyet taşır. Nitekim biz bu şer&icirc; ve yasal g&uuml;c&uuml;n Peygamber-i Ekrem (s.a.a) ve sırasıyla masum imamlara verildiğine inanmaktayız. Ama zamanın imamının (a.c) gıyabında bir&ccedil;ok akl&icirc; delil ve masum imamlardan (a.s) nakledilen rivayetler esasınca, gerekli şartlara haiz fakih velayet ve İslam toplumunun &ouml;nderliği sorumluluğunu &uuml;stlenir ve onun tarafından genel bir şekilde atanır. Bu y&uuml;zden &ldquo;M&uuml;sl&uuml;manların emir sahibi&rdquo; lakabı, masum imamın (a.s) gıyabında toplumun siyasal, ekonomik ve toplumsal işlerine &ouml;nderlik etmek ve bunları y&uuml;r&uuml;tmek i&ccedil;in masum imamlar tarafından atanan gerekli şartlara haiz fakih i&ccedil;in alıntılanmış ger&ccedil;ek lakaplardan biridir.','Cevaptan &ouml;nce şu noktanın bilinmesi gerekmektedir: İslam&rsquo;ın siyasal d&uuml;zeninde halk ile toplum &ouml;nderi arasındaki karşılıklı ilişki, rivayetlerde sıfat ve lakapların mutlak şekilde kullanılmasının yasaklanması t&uuml;r&uuml;nden değildir. Bilakis iki t&uuml;r lakap ve sıfat bulunmaktadır; birinci t&uuml;r, dinsel &ouml;ğretilerin onayladığı ve onlardan alıntılanmış ve de din &ouml;nderlerinin yaşamlarında m&uuml;tedavil olan sıfat ve lakaplardır. İkinci t&uuml;r ise birey ve topluma y&ouml;nelik menfi etki ve getirileri veya masumlara[1] (a.s) &ouml;zg&uuml; olması nedeniyle kullanılması kati şekilde yasaklanan sıfatlardır. &ldquo;Uzma&rdquo; gibi kelimeler de &ldquo;Ayetullah Uzma&rdquo; denilerek taklit mercileri i&ccedil;in kullanılmaktadır. Bu, İslam&icirc; gelenekte vurgulanmış &acirc;lime bir t&uuml;r manevi saygı g&ouml;stermeyi i&ccedil;erir.[2] İmam Ali&rsquo;den (a.s) nakledilen bir hadiste ş&ouml;yle yer almaktadır: &ldquo;Bir &acirc;lime saygı duyan kimse, Rabbine saygı duymuştur.&rdquo;[3] Aynı şekilde &ldquo;M&uuml;sl&uuml;manların emir sahibi&rdquo; sıfatı da dinsel bir dayanağa sahip olup Kur&rsquo;an-ı Kerim ve masum imamların hadislerinden (a.s) alıntılanmıştır; zira halkın mal ve nefislerine velayet etmek ilahi rububi hususlardandır ve sadece Allah&rsquo;ın ataması ve izniyle meşruiyet bulur. Aynı şekilde biz bu yasal g&uuml;c&uuml;n Peygamber-i Ekrem (s.a.a) ve sırasıyla masum imamlara (a.s) verildiğine inanmaktayız.[4] Nitekim Kur&rsquo;an-ı Kerim&rsquo;de ş&ouml;yle okumaktayız:\r\n\r\n\r\n	[5]&laquo;یا أَیُّهَا الَّذینَ آمَنُوا أَطیعُوا اللَّهَ وَ أَطیعُوا الرَّسُولَ وَ أُولِی الْأَمْرِ مِنْکُم&rlm;&raquo; &ldquo;Emir sahipleri&rdquo; toplumu y&ouml;netmede Allah tarafından tayin edilmiş d&uuml;ş&uuml;nce ve g&ouml;r&uuml;ş sahipleridir.[6] Burada, s&ouml;z ve davranışlarında masum olan ve Allah ve Resul&uuml;&rsquo;ne itaatin farz olması manasında kendilerine itaatin farz olduğu &uuml;mmetten bireyler kastedilir.[7] Ama Hz. H&uuml;ccet b. Hasan Askeri&rsquo;nin (a.s) gıyabında bir&ccedil;ok akl&icirc; delil ve masum imamlardan (a.s) nakledilen rivayetler esasınca, gerekli şartlara haiz fakih velayet ve İslam toplumunun &ouml;nderliği sorumluluğunu &uuml;stlenir ve zamanın imamı (a.s) tarafından genel bir şekilde atanır.[8] Veliyy-i fakih gıyap d&ouml;neminde masum imam (a.s) tarafından atanmış olması nedeniyle, ger&ccedil;ekte ona itaat etmek emir sahiplerine (masum imamlara) itaat etmek sayılır.\r\n\r\n\r\n	Netice: &ldquo;M&uuml;sl&uuml;manların emir sahibi&rdquo; lakabı, masum imamın (a.s) gıyabında toplumun siyasal, ekonomik ve toplumsal işlerine &ouml;nderlik etmek ve bunları y&uuml;r&uuml;tmek i&ccedil;in masum imamlar (a.s) tarafından atanan gerekli şartlara haiz fakih i&ccedil;in kullanılan ger&ccedil;ek lakaplardan biridir. Bizzat veliyy-i fakihin masum imamlardan (a.s) alınmış velayet ve halifelik lakaplarını kendisi i&ccedil;in se&ccedil;mesi de s&ouml;z konusu de değildir\r\n	----------\r\n	[1] &Ouml;rnek: İmam Ali (a.s) hakkında M&uuml;minlerin &Ouml;nderi ve Vasilerin Efendisi k&uuml;nyelerinin kullanılması. &ldquo;İmam Ali&rsquo;nin (a.s) Lakapları Ve Peygamberi (s.a.a) Onlarla Anmak&rdquo;, Soru: 16667 (Site:).\r\n\r\n\r\n	[2] Bkz: &ldquo;İmamlar Ve Mercilere Ayetullah Uzma Hitabında Bulunmak&rdquo;, Soru: 13653 (Site: 13427).\r\n\r\n\r\n	[3] &laquo;من وقر عالماً فقد وقر ربه&raquo; Temimi Amedi, Abd&uuml;lvahid b. Muhammed, Gurer&uuml;&rsquo;l-Hikem Ve Durer&uuml;&rsquo;l-Kelim, s. 47, İntişarat-ı Defter-i Tebliğat-ı İslam&icirc;, Kum, 1366 ş.\r\n\r\n\r\n	[4] Bkz: &ldquo;İmametin Peygamber Nesline &Ouml;zg&uuml; Oluşu&rdquo;, Soru: 2969 (Site: 3209); &ldquo;İmamet Ve İmamlara İnanmanın Delilleri&rdquo;, &ldquo;Soru: 321 (Site: 2707).\r\n\r\n\r\n	[5] &ldquo;Ey iman edenler! Allah&#39;a itaat edin; Peygambere itaat edin, sizden olan emir sahiplerine de.&rdquo; (Nisa, 59).\r\n\r\n\r\n	[6] H&uuml;seyni Hemedani, Seyid Muhammed H&uuml;seyin, Tahkik: Behbudi, Muhammed Bakır, Envar-ı Derehşan, c. 4, s. 93, Kitabfuruşi L&uuml;tfi, Tahran, &ccedil;ap-ı evvel, 1404 k.\r\n\r\n\r\n	[7] Tabatabai, Seyid Muhammed H&uuml;seyin, el-Mizan, Fi Tefsiri&rsquo;l-Kur&rsquo;an, c. 4, s. 398, Defter-i İntişarat-ı İslam&icirc;, Kum, &ccedil;ap-ı pencom, 1417 k; ve bkz: &ldquo;İmamet Ve İmamlara İnanmanın Delilleri&rdquo;, Soru: 321 (Site: 2707).\r\n\r\n\r\n	[8] Bkz: &ldquo;Velayet-i Fakihin Peygamber Ve İmamların Velayeti İle İlişkisi&rdquo;, Soru: 9294 (Site: 9467).'),(693,'tr693','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<span><font size=\"2\"><font><span>Hz. Ayetullah Uzma Sistani&rsquo;nin (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:</span></font></font></span></p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		<span><font size=\"2\"><font><span>Kocayla temasa ge&ccedil;mesi i&ccedil;in Ayetullah Sistani&rsquo;nin vekillerinden birine m&uuml;racaat edin. Koca yaşamaya hazır değilse ve boşamıyorsa, vekil bizi bilgilendirsin kadını kocasından ayıralım.</span></font></font></span></p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		<span><font size=\"2\"><font><span>Hz. Ayetullah Uzma Mekarim Şirazi&rsquo;nin (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:</span></font></font></span></p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		<span><font size=\"2\"><font><span>Her ne zaman şer&icirc; h&acirc;kim veya şer&icirc; h&acirc;kim tarafından vek&acirc;let taşıyan biri i&ccedil;in kadının zor ve meşakkatte olduğu ispat edilirse, bu şahıs onun kocasına ya iyi bir şekilde eşinle yaşa ve onun haklarına riayet et ya da onu boşa diye kocaya ihtar verir. Eğer koca bunların hi&ccedil; biriyle amel etmezse veya ona ulaşılamıyorsa, şer&icirc; h&acirc;kim kadını kocasından ayırabilir ve kadın iddet tuttuktan sonra evlenebilir.</span></font></font></span></p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		<span><font size=\"2\"><font><span>Hz. Ayetullah Uzma Safi G&uuml;lpaygani&rsquo;nin (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:</span></font></font></span></p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n\r\n	<p>\r\n		<span><font size=\"2\"><font><span>Eğer koca yasal olarak eşini boşamışsa ve eşi bunu bilmiyorsa ve ona nafaka vermiyor ve şer&icirc; boşanmayı da kabul etmiyorsa, konuyu tam bir şekilde araştırarak ve inceleyerek şer&icirc; boşanma s&ouml;z&uuml;n&uuml; s&ouml;ylemesi i&ccedil;in bulunduğunuz yerin &acirc;limlerinden birine m&uuml;racaat edebilirsiniz. Kadın iddetten tuttuktan sonra evlenebilir.</span></font></font></span></p>\r\n\r\n	<p>\r\n		&nbsp;</p>\r\n</div>\r\n','','Hz. Ayetullah Uzma Sistani&rsquo;nin (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		Kocayla temasa ge&ccedil;mesi i&ccedil;in Ayetullah Sistani&rsquo;nin vekillerinden birine m&uuml;racaat edin. Koca yaşamaya hazır değilse ve boşamıyorsa, vekil bizi bilgilendirsin kadını kocasından ayıralım.\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		Hz. Ayetullah Uzma Mekarim Şirazi&rsquo;nin (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		Her ne zaman şer&icirc; h&acirc;kim veya şer&icirc; h&acirc;kim tarafından vek&acirc;let taşıyan biri i&ccedil;in kadının zor ve meşakkatte olduğu ispat edilirse, bu şahıs onun kocasına ya iyi bir şekilde eşinle yaşa ve onun haklarına riayet et ya da onu boşa diye kocaya ihtar verir. Eğer koca bunların hi&ccedil; biriyle amel etmezse veya ona ulaşılamıyorsa, şer&icirc; h&acirc;kim kadını kocasından ayırabilir ve kadın iddet tuttuktan sonra evlenebilir.\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		Hz. Ayetullah Uzma Safi G&uuml;lpaygani&rsquo;nin (&ouml;mr&uuml; uzun olsun) B&uuml;rosu:\r\n\r\n	\r\n		&nbsp;\r\n\r\n	\r\n		Eğer koca yasal olarak eşini boşamışsa ve eşi bunu bilmiyorsa ve ona nafaka vermiyor ve şer&icirc; boşanmayı da kabul etmiyorsa, konuyu tam bir şekilde araştırarak ve inceleyerek şer&icirc; boşanma s&ouml;z&uuml;n&uuml; s&ouml;ylemesi i&ccedil;in bulunduğunuz yerin &acirc;limlerinden birine m&uuml;racaat edebilirsiniz. Kadın iddetten tuttuktan sonra evlenebilir.\r\n\r\n	\r\n		&nbsp;',''),(694,'tr692','<div class=\"quest-content\" id=\"A3_1\">\r\n	<p>\r\n		<span><font size=\"2\"><span>İnk&acirc;rcılar dinler ve &ouml;zellikle de İslam karşısında tavır almaları değişik siyasal, toplumsal, ekonomik ve k&uuml;lt&uuml;rel nedenler taşıyabilir. Bu d&ouml;rt neden hakkında bilgilenmek i&ccedil;in l&uuml;tfen ayrıntılı cevaba m&uuml;racaat ediniz.</span></font></span></p>\r\n</div>\r\n','<div class=\"quest-content\" id=\"A4_1\">\r\n	<p>\r\n		<span><font size=\"2\"><span>İnk&acirc;rcıların dinler ve &ouml;zellikle İslam aleyhine olan tavrı yerinde incelenmesi gereken değişik siyasal, toplumsal, ekonomik ve k&uuml;lt&uuml;rel nedenler taşımaktadır. Ama detaylı bir şekilde bu nedenleri ayrı ayrı olarak tahlil etmeden &ouml;nce iki noktayı hatırlatmamız &ouml;nemlidir. Birincisi, İnk&acirc;rcılar ve dindarların birbiri aleyhine tavır almaları yeni bir mesele değildir ve değişik şekil ve tarzlarla insanlık tarihinde bu her iki kesim tarafından olağan karşılanmıştır. Bu y&uuml;zden bu tavır almanın sadece İnk&acirc;rcılar tarafından olmadığına dikkat edilmelidir. Lakin bug&uuml;n teknoloji, medya ve militarizmin yıkıcı g&uuml;c&uuml;n&uuml; elinde bulundurmaları nedeniyle İnk&acirc;rcıların sesinin daha y&uuml;ksek &ccedil;ıktığı hissedilmektedir. Diğer bir nokta da şudur: B&uuml;t&uuml;n durumlarda bu t&uuml;r tavırların din ve İslam hakikati karşıtlığından kaynaklandığı d&uuml;ş&uuml;n&uuml;lmemelidir, bilakis bu tavırların dindarların dini yanlış algılamaları veya dini yanlış tebliğ etmeleri karşısında meydana gelmiş olması da muhtemeldir. Aşağıda ilahi en k&acirc;mil ve ergin din sıfatıyla İslam&rsquo;ı g&ouml;z &ouml;n&uuml;nde bulundurarak bu meselenin d&ouml;rt nedenine değineceğiz.</span></font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\"><span>A) Siyasal Nedenler:</span></font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\"><span>Tarih boyunca ve Hıristiyanlığın orta&ccedil;ağında din iddiası g&uuml;den bazı devletlerin Hıristiyanlık d&uuml;nyasındaki acı tecr&uuml;besi, halifeler d&ouml;nemi, Safaviler, Talibanizm, İslam d&uuml;nyasındaki İslam devletleri ve Yahudi d&uuml;nyasındaki Siyonist rejim ve yanı sıra dinler i&ccedil;indeki mezhepsel ve fırkasal &ccedil;atışma ve savaşlar, dini en azından kamu alanında (siyaset ve toplum) işlevsiz g&ouml;stermek ve hatta bazen bu işlevsizliği &ouml;zel alana da sirayet ettirerek esasen dinleri şiddet ve kan akıtma etkeni olarak tanıtmak i&ccedil;in İnk&acirc;rcıların eline bahane vermiştir. &Ouml;zellikle İslam bağlamında ifade etmek gerekirse sapık ve İslam&rsquo;a m&uuml;ntesip siyas&icirc; grupların işbaşına gelmesi ve Taliban ve el-Kaide gibi selefi hareketler ve &ouml;zellikle doğru veya yanlış olarak el-Kaide&rsquo;ye isnat edilen 11 Eyl&uuml;l hadisesi, İslam karşıtlığının artması ve İslam aleyhine medya ve propaganda eksenli saldırıların ger&ccedil;ekleşmesinde &ouml;nemli bir rol oynamıştır.</span></font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\"><span>B) Toplumsal Nedenler:</span></font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\"><span>Kent toplumlarının ve modern yaşamın yaygınlık kazanması, Kur&rsquo;an ve İslam&icirc; hadislerde betimlenen ger&ccedil;ek cennet karşısında yer edinen yeni bir toplumsal yaşam meydana getirmiş ve bu konu da İslam ve modernitenin karşı karşıya gelmesine neden olmuştur. M&uuml;sl&uuml;man aydınların İslam ve moderniteyi barıştırmak i&ccedil;in g&ouml;sterdikleri d&uuml;ş&uuml;nsel t&uuml;m &ccedil;abalara rağmen bu karşıtlık hen&uuml;z s&uuml;rmektedir. M&uuml;sl&uuml;man aydınların bu karşıtlığı gidermede başarısız olmaları, onların genellikle modernite perspektif ve &ccedil;er&ccedil;evesinden İslam&rsquo;a bakmalarından kaynaklanmaktadır. Ş&ouml;yle ki; onlar ilk&ouml;nce modernitenin hakkaniyetini kabul etmekte ve sonra İslam &ouml;ğretilerini modernite değerlerine uyarlamaya &ccedil;alışmaktadırlar. Bu akim &ccedil;aba neticede bu aydınların revizyona gitmeleri ve İslam&rsquo;dan ayrılmalarıyla sonu&ccedil;lanmaktadır. Yanı sıra hem g&ouml;r&uuml;n&uuml;şte İslam&rsquo;ı korumaya ve hem de yorgun ve cansız bedenlerine modernitenin ruhunu yerleştirmeğe matuf İslam toplumundaki mevcut davranış bozuklukları, ilerici İslam dininin m&uuml;rteci olduğunu ve an azından bug&uuml;nk&uuml; toplumun işine yaramayacağını ifade eden yanlış g&ouml;r&uuml;ş&uuml; takviye etmiştir. Bu yanlış bakış kavram kargaşasından kaynaklanmaktadır; &ouml;yle ki modernite değerlerine y&ouml;neltilen her eleştiri ve soru irtica ve geri kalmışlık ile yaftalanmaya neden olmaktadır.</span></font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\"><span>C) Ekonomik Nedenler:</span></font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\"><span>İslam &uuml;lkelerinde kapitalist ekonominin kabul edilmesi, M&uuml;sl&uuml;manların inan&ccedil;larını zayıflatmak i&ccedil;in yeni s&ouml;m&uuml;rgeciliğe kapı aralamıştır. Hatta bu &uuml;lkelerdeki azim bir sermaye olan petrol ilerlemeye neden olmamakla birlikte, M&uuml;sl&uuml;man toplumlarda t&uuml;ketim k&uuml;lt&uuml;r&uuml;n&uuml; ve t&uuml;ketim mihverli ekonomiyi yaygınlaştırmak suretiyle M&uuml;sl&uuml;manların ekonomik olarak aşırı derecede Batı devletlerine bağımlı olmasını beraberinde getirmiştir. Batı eşyaları ve teknolojisi M&uuml;sl&uuml;manların hoşuna gidince kendileri tedricen bu t&uuml;r ekonominin M&uuml;sl&uuml;man olmayla uyuşmadığı neticesini almışlardır. Bu y&uuml;zden ya bu t&uuml;r ekonomiyi terk edip &uuml;retim eksenli ekonomiye ge&ccedil;mekte ya da zahmete katlanmayıp İslam&rsquo;dan el &ccedil;ekerek Batı hegemonyasını tamamen kabul etmektedirler.</span></font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\"><span>D) K&uuml;lt&uuml;rel Nedenler:</span></font></span></p>\r\n\r\n	<p>\r\n		<span><font size=\"2\"><span>Bu hususta değişik k&uuml;lt&uuml;rel nedenler belirtilebilir. Bunlardan bir tanesi, bazı din &acirc;limleri tarafından dinin sath&icirc; anlaşılması ve neticede dinin sath&icirc; ve dogmatik bir şekilde savunulmasıdır. Din&icirc; savunma iddiası g&uuml;denlerin İslam &ouml;ğretilerine olan yabancılıkları ve hatta d&uuml;şmanlıkları, bu gibi fertlerin konumunu İslam&rsquo;ın tek resmi temsilcileri sıfatıyla y&uuml;ksek g&ouml;stererek Batının medya imparatorluğuna İslam ve İslam k&uuml;lt&uuml;r&uuml; hakkında haşin, gayriinsan&icirc;, hurafeye dayalı ve makul olmayan bir portre &ccedil;izmesine imk&acirc;n vermiştir.</span></font></span></p>\r\n</div>\r\n','İnk&acirc;rcılar dinler ve &ouml;zellikle de İslam karşısında tavır almaları değişik siyasal, toplumsal, ekonomik ve k&uuml;lt&uuml;rel nedenler taşıyabilir. Bu d&ouml;rt neden hakkında bilgilenmek i&ccedil;in l&uuml;tfen ayrıntılı cevaba m&uuml;racaat ediniz.','İnk&acirc;rcıların dinler ve &ouml;zellikle İslam aleyhine olan tavrı yerinde incelenmesi gereken değişik siyasal, toplumsal, ekonomik ve k&uuml;lt&uuml;rel nedenler taşımaktadır. Ama detaylı bir şekilde bu nedenleri ayrı ayrı olarak tahlil etmeden &ouml;nce iki noktayı hatırlatmamız &ouml;nemlidir. Birincisi, İnk&acirc;rcılar ve dindarların birbiri aleyhine tavır almaları yeni bir mesele değildir ve değişik şekil ve tarzlarla insanlık tarihinde bu her iki kesim tarafından olağan karşılanmıştır. Bu y&uuml;zden bu tavır almanın sadece İnk&acirc;rcılar tarafından olmadığına dikkat edilmelidir. Lakin bug&uuml;n teknoloji, medya ve militarizmin yıkıcı g&uuml;c&uuml;n&uuml; elinde bulundurmaları nedeniyle İnk&acirc;rcıların sesinin daha y&uuml;ksek &ccedil;ıktığı hissedilmektedir. Diğer bir nokta da şudur: B&uuml;t&uuml;n durumlarda bu t&uuml;r tavırların din ve İslam hakikati karşıtlığından kaynaklandığı d&uuml;ş&uuml;n&uuml;lmemelidir, bilakis bu tavırların dindarların dini yanlış algılamaları veya dini yanlış tebliğ etmeleri karşısında meydana gelmiş olması da muhtemeldir. Aşağıda ilahi en k&acirc;mil ve ergin din sıfatıyla İslam&rsquo;ı g&ouml;z &ouml;n&uuml;nde bulundurarak bu meselenin d&ouml;rt nedenine değineceğiz.\r\n\r\n	\r\n		A) Siyasal Nedenler:\r\n\r\n	\r\n		Tarih boyunca ve Hıristiyanlığın orta&ccedil;ağında din iddiası g&uuml;den bazı devletlerin Hıristiyanlık d&uuml;nyasındaki acı tecr&uuml;besi, halifeler d&ouml;nemi, Safaviler, Talibanizm, İslam d&uuml;nyasındaki İslam devletleri ve Yahudi d&uuml;nyasındaki Siyonist rejim ve yanı sıra dinler i&ccedil;indeki mezhepsel ve fırkasal &ccedil;atışma ve savaşlar, dini en azından kamu alanında (siyaset ve toplum) işlevsiz g&ouml;stermek ve hatta bazen bu işlevsizliği &ouml;zel alana da sirayet ettirerek esasen dinleri şiddet ve kan akıtma etkeni olarak tanıtmak i&ccedil;in İnk&acirc;rcıların eline bahane vermiştir. &Ouml;zellikle İslam bağlamında ifade etmek gerekirse sapık ve İslam&rsquo;a m&uuml;ntesip siyas&icirc; grupların işbaşına gelmesi ve Taliban ve el-Kaide gibi selefi hareketler ve &ouml;zellikle doğru veya yanlış olarak el-Kaide&rsquo;ye isnat edilen 11 Eyl&uuml;l hadisesi, İslam karşıtlığının artması ve İslam aleyhine medya ve propaganda eksenli saldırıların ger&ccedil;ekleşmesinde &ouml;nemli bir rol oynamıştır.\r\n\r\n	\r\n		B) Toplumsal Nedenler:\r\n\r\n	\r\n		Kent toplumlarının ve modern yaşamın yaygınlık kazanması, Kur&rsquo;an ve İslam&icirc; hadislerde betimlenen ger&ccedil;ek cennet karşısında yer edinen yeni bir toplumsal yaşam meydana getirmiş ve bu konu da İslam ve modernitenin karşı karşıya gelmesine neden olmuştur. M&uuml;sl&uuml;man aydınların İslam ve moderniteyi barıştırmak i&ccedil;in g&ouml;sterdikleri d&uuml;ş&uuml;nsel t&uuml;m &ccedil;abalara rağmen bu karşıtlık hen&uuml;z s&uuml;rmektedir. M&uuml;sl&uuml;man aydınların bu karşıtlığı gidermede başarısız olmaları, onların genellikle modernite perspektif ve &ccedil;er&ccedil;evesinden İslam&rsquo;a bakmalarından kaynaklanmaktadır. Ş&ouml;yle ki; onlar ilk&ouml;nce modernitenin hakkaniyetini kabul etmekte ve sonra İslam &ouml;ğretilerini modernite değerlerine uyarlamaya &ccedil;alışmaktadırlar. Bu akim &ccedil;aba neticede bu aydınların revizyona gitmeleri ve İslam&rsquo;dan ayrılmalarıyla sonu&ccedil;lanmaktadır. Yanı sıra hem g&ouml;r&uuml;n&uuml;şte İslam&rsquo;ı korumaya ve hem de yorgun ve cansız bedenlerine modernitenin ruhunu yerleştirmeğe matuf İslam toplumundaki mevcut davranış bozuklukları, ilerici İslam dininin m&uuml;rteci olduğunu ve an azından bug&uuml;nk&uuml; toplumun işine yaramayacağını ifade eden yanlış g&ouml;r&uuml;ş&uuml; takviye etmiştir. Bu yanlış bakış kavram kargaşasından kaynaklanmaktadır; &ouml;yle ki modernite değerlerine y&ouml;neltilen her eleştiri ve soru irtica ve geri kalmışlık ile yaftalanmaya neden olmaktadır.\r\n\r\n	\r\n		C) Ekonomik Nedenler:\r\n\r\n	\r\n		İslam &uuml;lkelerinde kapitalist ekonominin kabul edilmesi, M&uuml;sl&uuml;manların inan&ccedil;larını zayıflatmak i&ccedil;in yeni s&ouml;m&uuml;rgeciliğe kapı aralamıştır. Hatta bu &uuml;lkelerdeki azim bir sermaye olan petrol ilerlemeye neden olmamakla birlikte, M&uuml;sl&uuml;man toplumlarda t&uuml;ketim k&uuml;lt&uuml;r&uuml;n&uuml; ve t&uuml;ketim mihverli ekonomiyi yaygınlaştırmak suretiyle M&uuml;sl&uuml;manların ekonomik olarak aşırı derecede Batı devletlerine bağımlı olmasını beraberinde getirmiştir. Batı eşyaları ve teknolojisi M&uuml;sl&uuml;manların hoşuna gidince kendileri tedricen bu t&uuml;r ekonominin M&uuml;sl&uuml;man olmayla uyuşmadığı neticesini almışlardır. Bu y&uuml;zden ya bu t&uuml;r ekonomiyi terk edip &uuml;retim eksenli ekonomiye ge&ccedil;mekte ya da zahmete katlanmayıp İslam&rsquo;dan el &ccedil;ekerek Batı hegemonyasını tamamen kabul etmektedirler.\r\n\r\n	\r\n		D) K&uuml;lt&uuml;rel Nedenler:\r\n\r\n	\r\n		Bu hususta değişik k&uuml;lt&uuml;rel nedenler belirtilebilir. Bunlardan bir tanesi, bazı din &acirc;limleri tarafından dinin sath&icirc; anlaşılması ve neticede dinin sath&icirc; ve dogmatik bir şekilde savunulmasıdır. Din&icirc; savunma iddiası g&uuml;denlerin İslam &ouml;ğretilerine olan yabancılıkları ve hatta d&uuml;şmanlıkları, bu gibi fertlerin konumunu İslam&rsquo;ın tek resmi temsilcileri sıfatıyla y&uuml;ksek g&ouml;stererek Batının medya imparatorluğuna İslam ve İslam k&uuml;lt&uuml;r&uuml; hakkında haşin, gayriinsan&icirc;, hurafeye dayalı ve makul olmayan bir portre &ccedil;izmesine imk&acirc;n vermiştir.'),(695,'tr691','<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">İslam, insan yaşamının b&uuml;t&uuml;n y&ouml;nlerine bu c&uuml;mleden cinsel ilişki konusunda adaplar koymuştur. Bu adapların bireyin ve toplumun sağlığında, kadın ve erkeğin ruh ve bedeninde, &ccedil;ocuk sahibi olmada ve &ccedil;ocuğun yaşamasında, sevginin artmasında vs. şeylerde etkileri vardır. Rivayetlerde ilişkinin mutlaka yatakta olması konusunda herhangi bir şey gelmemişse de İslam, bu amelin her yer ve zamanda yapılmasına izin vermemiştir. Bunun i&ccedil;in &ouml;zel ve uygun bir yerin olması gerekir ve belli şartlar altında olmalıdır. <span>&nbsp;</span><span>&nbsp;&nbsp;</span></span></p>\r\n','<p>\r\n	Yaşam dini olan İslam insan yaşamının t&uuml;m y&ouml;nlerine bu c&uuml;mleden cinsel ilişki ve evlilik i&ccedil;in adaplar koymuştur. Bu adapların bireyin ve toplumun sağlığında, kadın ve erkeğin ruh ve bedeninde, &ccedil;ocuk sahibi olmada, &ccedil;ocuğun yaşamasında, sevginin artmasında vb. şeylerde etkileri vardır.</p>\r\n\r\n<p>\r\n	Rivayetlerde s&ouml;z konusu adaplardan bazılarının şunlar olduğu g&ouml;r&uuml;lmektedir:</p>\r\n\r\n<p>\r\n	1- Cinsel ilişkiye Allah&rsquo;ın zikriyle başlamak: Rivayetlerde ilişkiye girmeden &ouml;nce okunacak dua ve zikirlere yer verilmiştir. Onların en &ouml;nemlisi Allah&rsquo;ı zikretmektir. Nitekim Hz. Ali (a.s) ş&ouml;yle buyuruyor: &lsquo;Cinsel ilişkiye girmek isteyen kimse ş&ouml;yle desin: Bismillahi ve billahi! Allahumme cennibni eş-şeytane ma razekani. (Allah&rsquo;ın adıyla ve Allah i&ccedil;in; Allahım! Şeytanı bana verdiğin rızıklardan uzaklaştır.)&rsquo;[1]</p>\r\n\r\n<p>\r\n	2- İlişkinin Zamanı: Cinsel ilişki i&ccedil;in belli zamanlar &ouml;nerilmiştir. Bu &ouml;nerilere uyulmazsa ardından k&ouml;t&uuml; sonu&ccedil;lar doğurur. İmam Sadık (a.s) ş&ouml;yle buyuruyor: &lsquo;Ayın başında, ortasında ve sonunda cinsel ilişkiye girme, aksi taktirde &ccedil;ocuk d&uuml;ş&uuml;kl&uuml;ğ&uuml;ne neden olur ve d&uuml;nyaya &ccedil;ocuk gelecek olsa deli ya da sara hastalığına tutulabilir...&rsquo;[2]</p>\r\n\r\n<p>\r\n	3-Hayız ve nifas g&uuml;nlerinde, oru&ccedil;lu iken ilişkiye girilmemelidir. Resul-i Ekrem (s.a.a) ş&ouml;yle buyuruyor: &lsquo;Karısıyla hayız halinde iken ilişkiye giren kimsenin doğacak &ccedil;ocuğu c&uuml;zzam olursa kendisinden başkasını kınamasın.&rsquo;[3] &nbsp;</p>\r\n\r\n<p>\r\n	Ayetullah Sistani de diğer b&uuml;t&uuml;n taklit merciileri gibi b&ouml;yle g&uuml;nlerde cinsel ilişkiye girmenin haram olduğuna dair fetva vermiştir.[4]</p>\r\n\r\n<p>\r\n	4- İlişkiye girildiği sırada insanın y&uuml;z&uuml; ve arkası kıbleye doğru olmamalıdır. İmam Sadık (a.s) ş&ouml;yle buyuruyor: &lsquo;...(Erkek) Y&uuml;z&uuml; ve arkası kıbleye doğru olduğu halde ilişkiye girmemelidir.&rsquo;[5]</p>\r\n\r\n<p>\r\n	5- Cinsel ilişki, kimsenin olmadığı hatta &ccedil;ocukların ve uyanık olan bebeklerin bile olmadığı yerde olmalıdır. İslam Peygamberi (s.a.a) buyuruyor: &lsquo;&Ccedil;ocuğunuz uyanık olduğu zaman eşinizle (cinsel) ilişkiye girmeyin. Zira bu &ccedil;ocuğun kurtuluşa ermesini engelleyebilir.&rsquo;[6]</p>\r\n\r\n<p>\r\n	6- Bazı rivayetlerde gemide ve g&ouml;ğ&uuml;n altında ilişkiye girmekten sakındırılmıştır.[7]</p>\r\n\r\n<p>\r\n	Rivayetlere baktığımızda ilişkinin mutlaka yatakta olması gerektiği konusunda herhangi bir şey yoksa da İslam, bu amelin her yer ve zamanda yapılmasına izin vermemiştir. Bunun i&ccedil;in &ouml;zel ve uygun bir yerin ve belli şartların olması gerekir.</p>\r\n\r\n<p>\r\n	Hatırlatmak gerekir ki, yukarıda s&ouml;ylenenlerden yalnızca 3. madde haram olup, geriye kalanlar mekruhtur.&nbsp; &nbsp;</p>\r\n\r\n<p>\r\n	----------<br />\r\n	[1] -H&uuml;r Amuli, Muhammed b. Hasan, Vesailu&rsquo;ş Şia, c.20, s.136, Mektebetu&rsquo;l İslamiyye, Tahran.</p>\r\n\r\n<p>\r\n	[2] -Meclisi, Muhammed Bakır, Hilyet&uuml;&rsquo;l Muttakin, 4. Bab, Evliliğin Fazileti ve Adabı, 4. B&ouml;l&uuml;m</p>\r\n\r\n<p>\r\n	[3] -Hilyet&uuml;&rsquo;l Muttakin.</p>\r\n\r\n<p>\r\n	[4] -Ayetullah Sistani, Tevzihu&rsquo;l Mesail, Mesele: 448, 504, 1565.</p>\r\n\r\n<p>\r\n	[5] -Hilyet&uuml;&rsquo;l Muttakin, 4. B&ouml;l&uuml;mden; Vesailu&rsquo;ş Şia, c.20, s.120. &nbsp;</p>\r\n\r\n<p>\r\n	[6] -Vesailu&rsquo;ş Şia, c.20, s.132.</p>\r\n\r\n<p>\r\n	[7] -Vesailu&rsquo;ş Şia, c.20, s.137.</p>\r\n','İslam, insan yaşamının b&uuml;t&uuml;n y&ouml;nlerine bu c&uuml;mleden cinsel ilişki konusunda adaplar koymuştur. Bu adapların bireyin ve toplumun sağlığında, kadın ve erkeğin ruh ve bedeninde, &ccedil;ocuk sahibi olmada ve &ccedil;ocuğun yaşamasında, sevginin artmasında vs. şeylerde etkileri vardır. Rivayetlerde ilişkinin mutlaka yatakta olması konusunda herhangi bir şey gelmemişse de İslam, bu amelin her yer ve zamanda yapılmasına izin vermemiştir. Bunun i&ccedil;in &ouml;zel ve uygun bir yerin olması gerekir ve belli şartlar altında olmalıdır. &nbsp;&nbsp;&nbsp;','Yaşam dini olan İslam insan yaşamının t&uuml;m y&ouml;nlerine bu c&uuml;mleden cinsel ilişki ve evlilik i&ccedil;in adaplar koymuştur. Bu adapların bireyin ve toplumun sağlığında, kadın ve erkeğin ruh ve bedeninde, &ccedil;ocuk sahibi olmada, &ccedil;ocuğun yaşamasında, sevginin artmasında vb. şeylerde etkileri vardır.\r\n\r\n\r\n	Rivayetlerde s&ouml;z konusu adaplardan bazılarının şunlar olduğu g&ouml;r&uuml;lmektedir:\r\n\r\n\r\n	1- Cinsel ilişkiye Allah&rsquo;ın zikriyle başlamak: Rivayetlerde ilişkiye girmeden &ouml;nce okunacak dua ve zikirlere yer verilmiştir. Onların en &ouml;nemlisi Allah&rsquo;ı zikretmektir. Nitekim Hz. Ali (a.s) ş&ouml;yle buyuruyor: &lsquo;Cinsel ilişkiye girmek isteyen kimse ş&ouml;yle desin: Bismillahi ve billahi! Allahumme cennibni eş-şeytane ma razekani. (Allah&rsquo;ın adıyla ve Allah i&ccedil;in; Allahım! Şeytanı bana verdiğin rızıklardan uzaklaştır.)&rsquo;[1]\r\n\r\n\r\n	2- İlişkinin Zamanı: Cinsel ilişki i&ccedil;in belli zamanlar &ouml;nerilmiştir. Bu &ouml;nerilere uyulmazsa ardından k&ouml;t&uuml; sonu&ccedil;lar doğurur. İmam Sadık (a.s) ş&ouml;yle buyuruyor: &lsquo;Ayın başında, ortasında ve sonunda cinsel ilişkiye girme, aksi taktirde &ccedil;ocuk d&uuml;ş&uuml;kl&uuml;ğ&uuml;ne neden olur ve d&uuml;nyaya &ccedil;ocuk gelecek olsa deli ya da sara hastalığına tutulabilir...&rsquo;[2]\r\n\r\n\r\n	3-Hayız ve nifas g&uuml;nlerinde, oru&ccedil;lu iken ilişkiye girilmemelidir. Resul-i Ekrem (s.a.a) ş&ouml;yle buyuruyor: &lsquo;Karısıyla hayız halinde iken ilişkiye giren kimsenin doğacak &ccedil;ocuğu c&uuml;zzam olursa kendisinden başkasını kınamasın.&rsquo;[3] &nbsp;\r\n\r\n\r\n	Ayetullah Sistani de diğer b&uuml;t&uuml;n taklit merciileri gibi b&ouml;yle g&uuml;nlerde cinsel ilişkiye girmenin haram olduğuna dair fetva vermiştir.[4]\r\n\r\n\r\n	4- İlişkiye girildiği sırada insanın y&uuml;z&uuml; ve arkası kıbleye doğru olmamalıdır. İmam Sadık (a.s) ş&ouml;yle buyuruyor: &lsquo;...(Erkek) Y&uuml;z&uuml; ve arkası kıbleye doğru olduğu halde ilişkiye girmemelidir.&rsquo;[5]\r\n\r\n\r\n	5- Cinsel ilişki, kimsenin olmadığı hatta &ccedil;ocukların ve uyanık olan bebeklerin bile olmadığı yerde olmalıdır. İslam Peygamberi (s.a.a) buyuruyor: &lsquo;&Ccedil;ocuğunuz uyanık olduğu zaman eşinizle (cinsel) ilişkiye girmeyin. Zira bu &ccedil;ocuğun kurtuluşa ermesini engelleyebilir.&rsquo;[6]\r\n\r\n\r\n	6- Bazı rivayetlerde gemide ve g&ouml;ğ&uuml;n altında ilişkiye girmekten sakındırılmıştır.[7]\r\n\r\n\r\n	Rivayetlere baktığımızda ilişkinin mutlaka yatakta olması gerektiği konusunda herhangi bir şey yoksa da İslam, bu amelin her yer ve zamanda yapılmasına izin vermemiştir. Bunun i&ccedil;in &ouml;zel ve uygun bir yerin ve belli şartların olması gerekir.\r\n\r\n\r\n	Hatırlatmak gerekir ki, yukarıda s&ouml;ylenenlerden yalnızca 3. madde haram olup, geriye kalanlar mekruhtur.&nbsp; &nbsp;\r\n\r\n\r\n	----------\r\n	[1] -H&uuml;r Amuli, Muhammed b. Hasan, Vesailu&rsquo;ş Şia, c.20, s.136, Mektebetu&rsquo;l İslamiyye, Tahran.\r\n\r\n\r\n	[2] -Meclisi, Muhammed Bakır, Hilyet&uuml;&rsquo;l Muttakin, 4. Bab, Evliliğin Fazileti ve Adabı, 4. B&ouml;l&uuml;m\r\n\r\n\r\n	[3] -Hilyet&uuml;&rsquo;l Muttakin.\r\n\r\n\r\n	[4] -Ayetullah Sistani, Tevzihu&rsquo;l Mesail, Mesele: 448, 504, 1565.\r\n\r\n\r\n	[5] -Hilyet&uuml;&rsquo;l Muttakin, 4. B&ouml;l&uuml;mden; Vesailu&rsquo;ş Şia, c.20, s.120. &nbsp;\r\n\r\n\r\n	[6] -Vesailu&rsquo;ş Şia, c.20, s.132.\r\n\r\n\r\n	[7] -Vesailu&rsquo;ş Şia, c.20, s.137.'),(696,'tr690','<p>\r\n	Sorunuzu taklit mercilerinin b&uuml;rolarına yolladık. Elimize ulaşan cevaplar şunlardır:</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<strong>Hz. Ayetulah Hamanei&rsquo;nin B&uuml;rosu:</strong> Caiz değildir; ancak emir ve vazife kastı olmaksızın kılabilir.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<strong>Hz. Ayetulah Mekarim Şirazi&rsquo;nin B&uuml;rosu: </strong>Sakıncasızdır.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<strong>Hz. Ayetulah Mehdi Hadevi Tahrani&rsquo;nin cevabı ş&ouml;yledir:</strong> Hayızlı kadın g&ouml;r&uuml;nt&uuml; icabı namaz kılabilir.</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Daha fazla bilgi i&ccedil;in bakınız:</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	1- Dizin: Hayızlı Kadının Namaz Kılması, Soru:3646 (Site:3902)</p>\r\n','<div id=\"A4_1\">\r\n	Bu sorunun ayrıntılı cevabı yoktur.</div>\r\n','Sorunuzu taklit mercilerinin b&uuml;rolarına yolladık. Elimize ulaşan cevaplar şunlardır:\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Hz. Ayetulah Hamanei&rsquo;nin B&uuml;rosu: Caiz değildir; ancak emir ve vazife kastı olmaksızın kılabilir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Hz. Ayetulah Mekarim Şirazi&rsquo;nin B&uuml;rosu: Sakıncasızdır.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Hz. Ayetulah Mehdi Hadevi Tahrani&rsquo;nin cevabı ş&ouml;yledir: Hayızlı kadın g&ouml;r&uuml;nt&uuml; icabı namaz kılabilir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Daha fazla bilgi i&ccedil;in bakınız:\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	1- Dizin: Hayızlı Kadının Namaz Kılması, Soru:3646 (Site:3902)','Bu sorunun ayrıntılı cevabı yoktur.'),(697,'tr689','<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Kur&rsquo;an buyuruyor:<b> <i>&lsquo;Bilin ki d&uuml;nya yaşayışı ancak bir oyun, bir eğlence ve bir s&uuml;st&uuml;r...&rsquo;</i></b> Ayette ge&ccedil;en &lsquo;s&uuml;s&rsquo;ten maksat tecemm&uuml;l (l&uuml;ks yaşantı) ve savurganlık olup, aklı fikri hep l&uuml;ks ev, l&uuml;ks araba, pahalı elbiselerde olan, bir nevi refah hastalığına tutulan, d&uuml;nyaya ve sınırsız eğlenceye d&uuml;şk&uuml;n olan, servetine servet katmak isteyen ve kanaat&ccedil;ı olmayan kimseler hakkındadır. Ama insan maddiyattan ihtiyacı kadar istifade eder, harcamalarını sıkıntıya d&uuml;şmeyecek şekilde, gereksiz &ouml;rf ve adetlerden uzak kalarak yapıyorsa b&ouml;yle biri i&ccedil;in &lsquo;sade yaşıyor&rsquo; denilebilir.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">Buna g&ouml;re ger&ccedil;ekte herkes l&uuml;ks yaşantıdan uzak durmalıdır; ancak M&uuml;sl&uuml;man rehberin başkalarına &ouml;rnek olması gerektiği vb. gibi a&ccedil;ılardan vazifesi kat kat daha fazla olduğundan d&uuml;nya perestlik ve d&uuml;nyaya d&uuml;şk&uuml;nl&uuml;kten ka&ccedil;ınmalıdır.</span></p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	<span style=\"; FONT-SIZE: 10pt\">M&uuml;sl&uuml;man &ouml;nderin serveti olduğu halde sade bir yaşamı olması riya değildir. Zira d&uuml;nya malına sahip olmakla d&uuml;nyaya d&uuml;şk&uuml;nl&uuml;k aynı şeyler değildir. Servet sahibi olmak demek d&uuml;nyaya d&uuml;şk&uuml;n olmak manasına gelmez. Kaldı ki bir rehber bununla halkın g&ouml;nl&uuml;nde taht kurmak istememektedir. O, sade yaşamıyla toplumu y&ouml;netenlere &ouml;rnek olmayı ama&ccedil;lamaktadır. Evet, eğer ger&ccedil;ekten kalbinde d&uuml;nya sevgisi olsa ama kendisini d&uuml;nyaya d&uuml;şk&uuml;n g&ouml;stermese bu riya olur ve g&uuml;nahtır. <span>&nbsp;</span><span>&nbsp;&nbsp;</span><span>&nbsp;</span></span></p>\r\n','<p>\r\n	Cevabın anlaşılabilmesi i&ccedil;in bizim &lsquo;l&uuml;ks&rsquo; diye tanımladığımız Tecemm&uuml;l&rsquo;&uuml;n ve onun mukabili olan Sade Yaşantı&rsquo;nın ne anlamlara geldiğinin tam olarak bilinmesi lazım.</p>\r\n\r\n<p>\r\n	Tecemm&uuml;l</p>\r\n\r\n<p>\r\n	&nbsp;Tecemm&uuml;l l&uuml;gatte &lsquo;S&uuml;slenmek ve g&uuml;zel olmak&rsquo; demektir.[1] Rivayetlerde&nbsp; tecemm&uuml;l&uuml;n g&uuml;zelleşmek ve s&uuml;slenmek manası methedilmiştir. Nitekim İmam Sadık&rsquo;tan (a.s) ş&ouml;yle rivayet edilmiştir: &lsquo;Allah -azze ve celle- cemal (g&uuml;zellik) ve tecemm&uuml;l&uuml; (s&uuml;slenmeyi) sever, kirli olmayı ve fakirliğini s&ouml;yleyeni sevmez.&rsquo;[2]</p>\r\n\r\n<p>\r\n	Tecemm&uuml;l&rsquo;&uuml;, l&uuml;gat manası olan g&uuml;zellik ve s&uuml;slenmek manasında tutarsak bunun k&ouml;t&uuml; bir şey olmadığını, aksine methedildiğini s&ouml;yleyebiliriz. Kelimenin kendisinin kullanıldığı yerlerde onun olumlu y&ouml;n&uuml; kastedilir.</p>\r\n\r\n<p>\r\n	Kur&rsquo;an buyuruyor: &lsquo;Bilin ki d&uuml;nya yaşayışı ancak bir oyun, eğlence ve bir s&uuml;st&uuml;r...&rsquo; [3] Ayette ge&ccedil;en s&uuml;sten maksat tecemm&uuml;l (l&uuml;ks yaşantı) ve savurganlık olup, aklı fikri son nefesine kadar l&uuml;ks ev, l&uuml;ks araba, pahalı elbiselere sahip olmak isteyen kimselere i&ccedil;indir.[4]</p>\r\n\r\n<p>\r\n	Buna g&ouml;re tecemm&uuml;l&uuml; terimsel olarak -Kur&rsquo;an-ı Kerim ve hadislerde d&uuml;nyaya bağlılığın kınandığı manası g&ouml;z &ouml;n&uuml;ne alınarak- ş&ouml;yle mana edebiliriz: Tecemm&uuml;l, refaha ve d&uuml;nyaya d&uuml;şk&uuml;nl&uuml;k, ayyaşlık, sınırsız eğlenme isteği, servetine servet katma hırsı, kanaat&ccedil;ı olmamak vb. demektir.</p>\r\n\r\n<p>\r\n	Tecemm&uuml;l, d&uuml;nya malına d&uuml;şk&uuml;nl&uuml;ğ&uuml;n a&ccedil;ık &ouml;rneği ve d&uuml;nyaperestliktir. Bu da insanı her t&uuml;rl&uuml; g&uuml;naha s&uuml;r&uuml;kler: &lsquo;B&uuml;t&uuml;n g&uuml;nahların kaynağı d&uuml;nyaya d&uuml;şk&uuml;nl&uuml;kt&uuml;r.&rsquo;[5] B&ouml;yle bir yaşantı hak ve adalet yolundan sapmak, insaniyet ve faziletten uzaklaşmak, &ouml;l&ccedil;&uuml;l&uuml; olmaktan &ccedil;ıkmak ve değerlerin &ouml;lmesi demektir.[6]</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	Sade Yaşam</p>\r\n\r\n<p>\r\n	&nbsp;D&uuml;nyaya d&uuml;şk&uuml;nl&uuml;ğ&uuml; kınayan ayet ve hadislere dayanarak sade yaşamı ş&ouml;yle tanımlayabiliriz: Maddiyatı ihtiyacı &ouml;l&ccedil;&uuml;s&uuml;nde kullanan, harcamalarını sıkıntısız, gereksiz &ouml;rf ve adetlerden uzak şekilde yapan kimsenin yaşamı sade yaşamdır.</p>\r\n\r\n<p>\r\n	İslamın onaylamadığı şey servetin kendisi değil, servetten kaynaklanan istikbar ruhudur. Servet genelde istenmeden de insana olsa b&ouml;yle bir ruh yapısını verdiği i&ccedil;in bazen servet toplamakta kınanmıştır. Ekonomik meselelere y&ouml;nelmek insanı manevi makamlara ve g&uuml;zel ahlaka da g&ouml;t&uuml;rebilir. Mal ve servetin iyi ve k&ouml;t&uuml; yanları vardır. O bir yılan gibidir, zehirde olabilir, panzehirde. Yani servet insanı zehirleyebilirde, zehirden kurtarabilirde.[7]</p>\r\n\r\n<p>\r\n	&nbsp;</p>\r\n\r\n<p>\r\n	M&uuml;sl&uuml;man Liderin Yaşantısı</p>\r\n\r\n<p>\r\n	Yukarıda s&ouml;ylenenelerden yola &ccedil;ıkarak M&uuml;sl&uuml;man bir liderin sade yaşamı ve tecemm&uuml;l&uuml; hususunda şunları s&ouml;yleyebiliriz:</p>\r\n\r\n<p>\r\n	1- Sade bir yaşam ve tecemm&uuml;lden uzak kalmak herkesin g&ouml;revidir. Ancak M&uuml;sl&uuml;man bir &ouml;nderin başkalarına &ouml;rnek olma zorunluluğu, Masum İmamlardan (a.s) taraf İmam Zaman&rsquo;ın (a.f) gaybet d&ouml;neminde toplumun idaresini elinde bulundurmasından dolayı sorumluluğu kat kat daha fazladır. Masum İmamların (a.s) yolunu s&uuml;rd&uuml;rebilmesi i&ccedil;in yaşamı sade olmalı, masraftan, l&uuml;ks yaşamdan ve israftan uzak durmalı ve normal bir vatandaş gibi yaşamalıdır.</p>\r\n\r\n<p>\r\n	2- İmam Ali (a.s) buyuruyor: &lsquo;Allah beni imam etmiştir ve ben, yiyecekte, giyecekte ve yaşantımda &uuml;mmetin en zayıfı olanların durumunda olmak gibi bir vazifem vardır. Bu şekilde fakir teselli bulacak, zenginde benim toplumun başında olduğumu g&ouml;r&uuml;nce, zenginliği onu tuğyana ve isyana g&ouml;t&uuml;rmeyecektir.&rsquo; [8]</p>\r\n\r\n<p>\r\n	Allah Teala, Kur&rsquo;an&rsquo;da ş&ouml;yle buyuruyor: &lsquo;Ey Peygamber! Eşlerine s&ouml;yle: Eğer d&uuml;nya yaşayışını ve s&uuml;s&uuml;n&uuml; (refahını) istiyorsanız, gelin size nikah bedellerinizi vereyim de, sizi g&uuml;zellikle bırakayım.&rsquo;[9]</p>\r\n\r\n<p>\r\n	Ayet-i Kerime, sade yaşantı konusunu ele almıştır. Bu ayete g&ouml;re M&uuml;sl&uuml;man bir &ouml;nder, başta kendisi sade bir şekilde yaşamalı, eşlerinin yersiz isteklerinin etkisinde kalmayarak bu konuda da başkalarına &ouml;rnek olmalı, kendisinin yanı sıra eşi ve &ccedil;ocuklarınında b&ouml;yle bir &ouml;zelliğe sahip olmasını sağlamalıdır.</p>\r\n\r\n<p>\r\n	3- Mal ve serveti olan M&uuml;sl&uuml;man bir &ouml;nder, İslam toplumunun rehberi olması ve toplumdaki mustazafların ve muhta&ccedil;ların derdini anlayabilmesi hasebiyle Peygamberler (a.s) ve Masum İmamlar (a.s) gibi toplumun orta sınıfı seviyesinde hatta ondan daha aşağı derecede&nbsp; yaşamalıdır. Aşırı serveti olanlar ise o servetlerini fakir fukaraya dağıtmalıdır. Yukarıda ki ayet, savaşlardan elde edilen onca ganimetlere rağmen Peygamberimizin (s.a.a) onlardan faydalanma d&uuml;ş&uuml;ncesinde olmadığını, eşleri daha refah bir yaşam istediklerinde bu isteklerine muhalefet ettiğini ve onlara h&uuml;cceti tamamlandığını beyan etmektedir.</p>\r\n\r\n<p>\r\n	5- Zengin olduğu halde M&uuml;sl&uuml;man &ouml;nderin sade yaşamı riya sayılmaz. &Ccedil;&uuml;nk&uuml; d&uuml;nya malına sahip olmakla d&uuml;nyaya d&uuml;şk&uuml;nl&uuml;k aynı şeyler değildir. Servetinden faydalanmak zorunlu olarak d&uuml;nyaya d&uuml;şk&uuml;nl&uuml;k ve mal yığmak anlamına gelmez. Kaldı ki bir &ouml;nder bununla halkın g&ouml;nl&uuml;nde taht kurmak peşinde olmamalıdır. O, sade yaşamıyla toplumu y&ouml;netenlere &ouml;rnek olmalıdır. Halkta din &ouml;nderlerinin b&ouml;yle bir yaşam tarzına sahip olmaları gerektiğinin bilincinde olduğu i&ccedil;in M&uuml;sl&uuml;man &ouml;nder servetine g&uuml;venerek başkalarının g&ouml;nl&uuml;n&uuml; fethedemez.</p>\r\n\r\n<p>\r\n	Daha fazla bilgi i&ccedil;in bkz: Soru:994 (Site:1062)</p>\r\n\r\n<p>\r\n	------------<br />\r\n	[1] -Ferheng-i Ebcedi-&icirc; Arab&icirc;-Fars&icirc;, s.210</p>\r\n\r\n<p>\r\n	[2] -H&uuml;r Amuli, Muhammed b. Hasan, Vesailu&rsquo;ş Şia, c.5, s.7, M&uuml;esseset-u Alu&rsquo;l Beyt, Kum, H.K. 1409</p>\r\n\r\n<p>\r\n	[3] -Hadid/20.</p>\r\n\r\n<p>\r\n	[4] -Mekarim Şirazi, Nasır, Tefsir-i N&uuml;mune, c.23, s.351-352, Daru&rsquo;l K&uuml;t&uuml;bi&rsquo;l İslamiyye, Tahran, 1. Baskı, H.Ş 1374</p>\r\n\r\n<p>\r\n	[5] -Vesailu&rsquo;ş Şia, c.16, s.8</p>\r\n\r\n<p>\r\n	[6] -el-Hayat (Ahmed Aram&rsquo;ın Fars&ccedil;a &ccedil;evirisi), c.3, s.502</p>\r\n\r\n<p>\r\n	[7] -Soru:994 (Site:1062)&rsquo;ten alıntı yapılmıştır.</p>\r\n\r\n<p>\r\n	[8] -Sıkatu&rsquo;l İslam Kuleyni, el-Kafi, c.1, s.410, Daru&rsquo;l K&uuml;t&uuml;b-&uuml;l İslamiyye, Tahran, H.Ş.1365</p>\r\n\r\n<p>\r\n	[9] -Ahzab/28</p>\r\n','Kur&rsquo;an buyuruyor: &lsquo;Bilin ki d&uuml;nya yaşayışı ancak bir oyun, bir eğlence ve bir s&uuml;st&uuml;r...&rsquo; Ayette ge&ccedil;en &lsquo;s&uuml;s&rsquo;ten maksat tecemm&uuml;l (l&uuml;ks yaşantı) ve savurganlık olup, aklı fikri hep l&uuml;ks ev, l&uuml;ks araba, pahalı elbiselerde olan, bir nevi refah hastalığına tutulan, d&uuml;nyaya ve sınırsız eğlenceye d&uuml;şk&uuml;n olan, servetine servet katmak isteyen ve kanaat&ccedil;ı olmayan kimseler hakkındadır. Ama insan maddiyattan ihtiyacı kadar istifade eder, harcamalarını sıkıntıya d&uuml;şmeyecek şekilde, gereksiz &ouml;rf ve adetlerden uzak kalarak yapıyorsa b&ouml;yle biri i&ccedil;in &lsquo;sade yaşıyor&rsquo; denilebilir.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Buna g&ouml;re ger&ccedil;ekte herkes l&uuml;ks yaşantıdan uzak durmalıdır; ancak M&uuml;sl&uuml;man rehberin başkalarına &ouml;rnek olması gerektiği vb. gibi a&ccedil;ılardan vazifesi kat kat daha fazla olduğundan d&uuml;nya perestlik ve d&uuml;nyaya d&uuml;şk&uuml;nl&uuml;kten ka&ccedil;ınmalıdır.\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	M&uuml;sl&uuml;man &ouml;nderin serveti olduğu halde sade bir yaşamı olması riya değildir. Zira d&uuml;nya malına sahip olmakla d&uuml;nyaya d&uuml;şk&uuml;nl&uuml;k aynı şeyler değildir. Servet sahibi olmak demek d&uuml;nyaya d&uuml;şk&uuml;n olmak manasına gelmez. Kaldı ki bir rehber bununla halkın g&ouml;nl&uuml;nde taht kurmak istememektedir. O, sade yaşamıyla toplumu y&ouml;netenlere &ouml;rnek olmayı ama&ccedil;lamaktadır. Evet, eğer ger&ccedil;ekten kalbinde d&uuml;nya sevgisi olsa ama kendisini d&uuml;nyaya d&uuml;şk&uuml;n g&ouml;stermese bu riya olur ve g&uuml;nahtır. &nbsp;&nbsp;&nbsp;&nbsp;','Cevabın anlaşılabilmesi i&ccedil;in bizim &lsquo;l&uuml;ks&rsquo; diye tanımladığımız Tecemm&uuml;l&rsquo;&uuml;n ve onun mukabili olan Sade Yaşantı&rsquo;nın ne anlamlara geldiğinin tam olarak bilinmesi lazım.\r\n\r\n\r\n	Tecemm&uuml;l\r\n\r\n\r\n	&nbsp;Tecemm&uuml;l l&uuml;gatte &lsquo;S&uuml;slenmek ve g&uuml;zel olmak&rsquo; demektir.[1] Rivayetlerde&nbsp; tecemm&uuml;l&uuml;n g&uuml;zelleşmek ve s&uuml;slenmek manası methedilmiştir. Nitekim İmam Sadık&rsquo;tan (a.s) ş&ouml;yle rivayet edilmiştir: &lsquo;Allah -azze ve celle- cemal (g&uuml;zellik) ve tecemm&uuml;l&uuml; (s&uuml;slenmeyi) sever, kirli olmayı ve fakirliğini s&ouml;yleyeni sevmez.&rsquo;[2]\r\n\r\n\r\n	Tecemm&uuml;l&rsquo;&uuml;, l&uuml;gat manası olan g&uuml;zellik ve s&uuml;slenmek manasında tutarsak bunun k&ouml;t&uuml; bir şey olmadığını, aksine methedildiğini s&ouml;yleyebiliriz. Kelimenin kendisinin kullanıldığı yerlerde onun olumlu y&ouml;n&uuml; kastedilir.\r\n\r\n\r\n	Kur&rsquo;an buyuruyor: &lsquo;Bilin ki d&uuml;nya yaşayışı ancak bir oyun, eğlence ve bir s&uuml;st&uuml;r...&rsquo; [3] Ayette ge&ccedil;en s&uuml;sten maksat tecemm&uuml;l (l&uuml;ks yaşantı) ve savurganlık olup, aklı fikri son nefesine kadar l&uuml;ks ev, l&uuml;ks araba, pahalı elbiselere sahip olmak isteyen kimselere i&ccedil;indir.[4]\r\n\r\n\r\n	Buna g&ouml;re tecemm&uuml;l&uuml; terimsel olarak -Kur&rsquo;an-ı Kerim ve hadislerde d&uuml;nyaya bağlılığın kınandığı manası g&ouml;z &ouml;n&uuml;ne alınarak- ş&ouml;yle mana edebiliriz: Tecemm&uuml;l, refaha ve d&uuml;nyaya d&uuml;şk&uuml;nl&uuml;k, ayyaşlık, sınırsız eğlenme isteği, servetine servet katma hırsı, kanaat&ccedil;ı olmamak vb. demektir.\r\n\r\n\r\n	Tecemm&uuml;l, d&uuml;nya malına d&uuml;şk&uuml;nl&uuml;ğ&uuml;n a&ccedil;ık &ouml;rneği ve d&uuml;nyaperestliktir. Bu da insanı her t&uuml;rl&uuml; g&uuml;naha s&uuml;r&uuml;kler: &lsquo;B&uuml;t&uuml;n g&uuml;nahların kaynağı d&uuml;nyaya d&uuml;şk&uuml;nl&uuml;kt&uuml;r.&rsquo;[5] B&ouml;yle bir yaşantı hak ve adalet yolundan sapmak, insaniyet ve faziletten uzaklaşmak, &ouml;l&ccedil;&uuml;l&uuml; olmaktan &ccedil;ıkmak ve değerlerin &ouml;lmesi demektir.[6]\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	Sade Yaşam\r\n\r\n\r\n	&nbsp;D&uuml;nyaya d&uuml;şk&uuml;nl&uuml;ğ&uuml; kınayan ayet ve hadislere dayanarak sade yaşamı ş&ouml;yle tanımlayabiliriz: Maddiyatı ihtiyacı &ouml;l&ccedil;&uuml;s&uuml;nde kullanan, harcamalarını sıkıntısız, gereksiz &ouml;rf ve adetlerden uzak şekilde yapan kimsenin yaşamı sade yaşamdır.\r\n\r\n\r\n	İslamın onaylamadığı şey servetin kendisi değil, servetten kaynaklanan istikbar ruhudur. Servet genelde istenmeden de insana olsa b&ouml;yle bir ruh yapısını verdiği i&ccedil;in bazen servet toplamakta kınanmıştır. Ekonomik meselelere y&ouml;nelmek insanı manevi makamlara ve g&uuml;zel ahlaka da g&ouml;t&uuml;rebilir. Mal ve servetin iyi ve k&ouml;t&uuml; yanları vardır. O bir yılan gibidir, zehirde olabilir, panzehirde. Yani servet insanı zehirleyebilirde, zehirden kurtarabilirde.[7]\r\n\r\n\r\n	&nbsp;\r\n\r\n\r\n	M&uuml;sl&uuml;man Liderin Yaşantısı\r\n\r\n\r\n	Yukarıda s&ouml;ylenenelerden yola &ccedil;ıkarak M&uuml;sl&uuml;man bir liderin sade yaşamı ve tecemm&uuml;l&uuml; hususunda şunları s&ouml;yleyebiliriz:\r\n\r\n\r\n	1- Sade bir yaşam ve tecemm&uuml;lden uzak kalmak herkesin g&ouml;revidir. Ancak M&uuml;sl&uuml;man bir &ouml;nderin başkalarına &ouml;rnek olma zorunluluğu, Masum İmamlardan (a.s) taraf İmam Zaman&rsquo;ın (a.f) gaybet d&ouml;neminde toplumun idaresini elinde bulundurmasından dolayı sorumluluğu kat kat daha fazladır. Masum İmamların (a.s) yolunu s&uuml;rd&uuml;rebilmesi i&ccedil;in yaşamı sade olmalı, masraftan, l&uuml;ks yaşamdan ve israftan uzak durmalı ve normal bir vatandaş gibi yaşamalıdır.\r\n\r\n\r\n	2- İmam Ali (a.s) buyuruyor: &lsquo;Allah beni imam etmiştir ve ben, yiyecekte, giyecekte ve yaşantımda &uuml;mmetin en zayıfı olanların durumunda olmak gibi bir vazifem vardır. Bu şekilde fakir teselli bulacak, zenginde benim toplumun başında olduğumu g&ouml;r&uuml;nce, zenginliği onu tuğyana ve isyana g&ouml;t&uuml;rmeyecektir.&rsquo; [8]\r\n\r\n\r\n	Allah Teala, Kur&rsquo;an&rsquo;da ş&ouml;yle buyuruyor: &lsquo;Ey Peygamber! Eşlerine s&ouml;yle: Eğer d&uuml;nya yaşayışını ve s&uuml;s&uuml;n&uuml; (refahını) istiyorsanız, gelin size nikah bedellerinizi vereyim de, sizi g&uuml;zellikle bırakayım.&rsquo;[9]\r\n\r\n\r\n	Ayet-i Kerime, sade yaşantı konusunu ele almıştır. Bu ayete g&ouml;re M&uuml;sl&uuml;man bir &ouml;nder, başta kendisi sade bir şekilde yaşamalı, eşlerinin yersiz isteklerinin etkisinde kalmayarak bu konuda da başkalarına &ouml;rnek olmalı, kendisinin yanı sıra eşi ve &ccedil;ocuklarınında b&ouml;yle bir &ouml;zelliğe sahip olmasını sağlamalıdır.\r\n\r\n\r\n	3- Mal ve serveti olan M&uuml;sl&uuml;man bir &ouml;nder, İslam toplumunun rehberi olması ve toplumdaki mustazafların ve muhta&ccedil;ların derdini anlayabilmesi hasebiyle Peygamberler (a.s) ve Masum İmamlar (a.s) gibi toplumun orta sınıfı seviyesinde hatta ondan daha aşağı derecede&nbsp; yaşamalıdır. Aşırı serveti olanlar ise o servetlerini fakir fukaraya dağıtmalıdır. Yukarıda ki ayet, savaşlardan elde edilen onca ganimetlere rağmen Peygamberimizin (s.a.a) onlardan faydalanma d&uuml;ş&uuml;ncesinde olmadığını, eşleri daha refah bir yaşam istediklerinde bu isteklerine muhalefet ettiğini ve onlara h&uuml;cceti tamamlandığını beyan etmektedir.\r\n\r\n\r\n	5- Zengin olduğu halde M&uuml;sl&uuml;man &ouml;nderin sade yaşamı riya sayılmaz. &Ccedil;&uuml;nk&uuml; d&uuml;nya malına sahip olmakla d&uuml;nyaya d&uuml;şk&uuml;nl&uuml;k aynı şeyler değildir. Servetinden faydalanmak zorunlu olarak d&uuml;nyaya d&uuml;şk&uuml;nl&uuml;k ve mal yığmak anlamına gelmez. Kaldı ki bir &ouml;nder bununla halkın g&ouml;nl&uuml;nde taht kurmak peşinde olmamalıdır. O, sade yaşamıyla toplumu y&ouml;netenlere &ouml;rnek olmalıdır. Halkta din &ouml;nderlerinin b&ouml;yle bir yaşam tarzına sahip olmaları gerektiğinin bilincinde olduğu i&ccedil;in M&uuml;sl&uuml;man &ouml;nder servetine g&uuml;venerek başkalarının g&ouml;nl&uuml;n&uuml; fethedemez.\r\n\r\n\r\n	Daha fazla bilgi i&ccedil;in bkz: Soru:994 (Site:1062)\r\n\r\n\r\n	------------\r\n	[1] -Ferheng-i Ebcedi-&icirc; Arab&icirc;-Fars&icirc;, s.210\r\n\r\n\r\n	[2] -H&uuml;r Amuli, Muhammed b. Hasan, Vesailu&rsquo;ş Şia, c.5, s.7, M&uuml;esseset-u Alu&rsquo;l Beyt, Kum, H.K. 1409\r\n\r\n\r\n	[3] -Hadid/20.\r\n\r\n\r\n	[4] -Mekarim Şirazi, Nasır, Tefsir-i N&uuml;mune, c.23, s.351-352, Daru&rsquo;l K&uuml;t&uuml;bi&rsquo;l İslamiyye, Tahran, 1. Baskı, H.Ş 1374\r\n\r\n\r\n	[5] -Vesailu&rsquo;ş Şia, c.16, s.8\r\n\r\n\r\n	[6] -el-Hayat (Ahmed Aram&rsquo;ın Fars&ccedil;a &ccedil;evirisi), c.3, s.502\r\n\r\n\r\n	[7] -Soru:994 (Site:1062)&rsquo;ten alıntı yapılmıştır.\r\n\r\n\r\n	[8] -Sıkatu&rsquo;l İslam Kuleyni, el-Kafi, c.1, s.410, Daru&rsquo;l K&uuml;t&uuml;b-&uuml;l İslamiyye, Tahran, H.Ş.1365\r\n\r\n\r\n	[9] -Ahzab/28'),(698,'tr688','<p>\r\n	<span>Şii inancına g&ouml;re Peygamber Efendimizin (s.a.a), vefat ettikten sonra fiziki olarak maddi alemle irtibat kurmasının ve onu m&uuml;şahede etmesinin imkanı yoktur, ama Allah&rsquo;ın bu b&uuml;y&uuml;k el&ccedil;isinin takip&ccedil;ileriyle manevi irtibat kurması m&uuml;mk&uuml;nd&uuml;r. Peygamberimizin şu anda d&uuml;nyadan ve onda olup bitenlerden haberi vardır; Efendimiz selam ve ziyaretlerimizi kesinlikle duymakta ve bunlar bir&ccedil;ok faydalar da sağlamaktadır. Vahhabilerin delil diye getirdikleri s&ouml;z konusu iki ayet ve benzeri ayetler onların iddialarının aksini ispat etmektedir. Kur&rsquo;an, şehidlerin &ouml;lmeyip aksine yaşadıkları, Allah katında rızıklandıkları ve d&uuml;nyadaki yakınlarıyla manevi irtibat halinde oldukları &ouml;rneğini ve daha başka &ouml;rnekleri getirerek &ouml;l&uuml;lerle irtibat kurmanın m&uuml;mk&uuml;n olduğunu ispatlamaktadır. Hem şehid olan, hem de makamı diğer şehitlerden daha &uuml;st&uuml;n olan Peygamberimizinde b&ouml;yle bir şeyden mahrum olacağı d&uuml;ş&uuml;n&uuml;lemez.</span></p>\r\n','<p>\r\n	&nbsp;Konun daha iyi anlaşılabilmesi i&ccedil;in her şeyden &ouml;nce belirtmek gerekir ki, bazı vahhabi m&uuml;belliğler Kur&rsquo;an&rsquo;ın bazı ayetlerini yanlış yorumlamakta, iddialarının aksine olan ayetleri ve sahih nebevi hadisleri g&ouml;z ardı ederek akidelerini ispat ve başkalarına dayatma peşindeler. Ama Ehl-i S&uuml;nnetten insaflı olanlar&nbsp; onları reddediyorlar. [1]</p>\r\n\r\n<p>\r\n	Bu bağlamda onlar, Resul-i Ekrem&rsquo;i (s.a.a) vefatından sonra herhangi bir etkiye sahip olmayan, bug&uuml;nk&uuml; durumlardan habersiz bir kimse olarak g&ouml;rmekte, bu y&uuml;zden ziyaret ve şefaatinin de faydasız olduğunu s&ouml;ylemekteler. [2] Bu akidelerinin mantıklı olduğunu g&ouml;stermek i&ccedil;inde soruda ge&ccedil;en iki ayeti g&uuml;ya delil olarak sunmaktalar.</p>\r\n\r\n<p>\r\n	Dolayısıyla ilk olarak yukarıdaki ayetleri analiz edip, onların bu ayetlere dayanarak iddialarını nasıl ispat etmek istediklerini anlatacak daha sonra bu iddialarına cevap vereceğiz. Son olarakta Peygamberin (s.a.a) vefatından sonra bile bu alemi g&ouml;rd&uuml;ğ&uuml;ne dair ayetleri delil olarak sunacağız:</p>\r\n\r\n<p>\r\n	1- Vahhabilerin delil olarak getirdikleri ayetlerin incelenmesi:</p>\r\n\r\n<p>\r\n	1-1)&nbsp; Bakara/259, viran olmuş, kimsenin yaşamadığı bir şehiri g&ouml;rd&uuml;ğ&uuml;nde, meadı inkar etmeden bu duruma şaşıran, toprak yığınlarının altında kalan &ouml;l&uuml;lerinin nasıl dirileceği sorusu aklına takılan kimse hakkındadır. [3]</p>\r\n\r\n<p>\r\n	Bunun i&ccedil;in Allah onu y&uuml;z yıl &ouml;l&uuml; olarak saklamış sonra diriltmiştir. Dirilttikten sonra orada ka&ccedil; g&uuml;n kaldığını sorduğun da &lsquo;Birg&uuml;n veya onun bir kısmı&rsquo; diye cevap vermiştir.</p>\r\n\r\n<p>\r\n	Vahhabiler diyorlar ki: &lsquo;O şahıs y&uuml;z yıl boyunca bu d&uuml;nyadan habersiz kaldığı i&ccedil;in Allah&rsquo;ın sorusuna &lsquo;Birg&uuml;nden az&rsquo; diye cevap vermiştir. &Ouml;yleyse insanlar &ouml;ld&uuml;kten sonra zamanın nasıl ge&ccedil;tiğini anlamadıkları halde başkalarına nasıl etki edip ve fayda verecekler? Dolayısıyla &ouml;l&uuml;lerle konuşmak abesle iştigaldir.&rsquo;</p>\r\n\r\n<p>\r\n	1-2)&nbsp; Maide/116-117&rsquo;de ise Hz. İsa&rsquo;nın (a.s) Allah&rsquo;ın kendisinden soracağı &lsquo;Ey Meryemoğlu İsa, sen misin insanlara, Allah&#39;ı bırakın da beni ve annemi iki tanrı edinin diyen?&rsquo; soruya karşılık &lsquo;Hakkım olmayan bir s&ouml;z&uuml; s&ouml;yleyemem ki ben. B&ouml;yle bir s&ouml;z s&ouml;ylediysem elbette bilirsin bunu. Benim i&ccedil;imde ne varsa hepsini mutlaka bilirsin sen. Fakat ben, senin bildiğini bilemem; i&ccedil;lerinde bulunduk&ccedil;a onları g&ouml;zetirdim, korurdum, fakat beni aldıktan sonra onların ne yaptıklarını sen g&ouml;rd&uuml;n...&rsquo; şeklinde verdiği cevap anlatılmaktadır.</p>\r\n\r\n<p>\r\n	Vahhabiler bu iki ayete dayanarak Peygamberlerin &uuml;mmetlerine yalnızca hayattayken ve onların i&ccedil;inde oldukları s&uuml;rece nezaret edebileceklerini, &ouml;ld&uuml;kten sonra hi&ccedil; bir şeyden haberlerinin olmadığını, bu y&uuml;zden onlarla konuşmanın ve bir şey istemenin manasız ve boşuna olduğuna inanmaktalar.</p>\r\n\r\n<p>\r\n	2-&nbsp;&nbsp;&nbsp;&nbsp; Vahhabilerin bu ayetlere yaptıkları yorumları ve iddialarını nasıl ispat etmeye &ccedil;alıştıklarını g&ouml;rd&uuml;kten sonra bunların cevaplarına ge&ccedil;elim:</p>\r\n\r\n<p>\r\n	2-1)&nbsp; Birinci ayet hakkında demek gerekir ki Allah, insanları daha bu d&uuml;nyada yaşarken bile belli bir bilin&ccedil; seviyesinde tutmamıştır. Uyanıkken ve d&uuml;ş&uuml;n&uuml;rken &ccedil;evresine karşı bir bilgisi vardır. Ama bir k&ouml;şeye &ccedil;ekilip istirahat ettiğinde &ccedil;evresindeki bir &ccedil;ok olaydan haberi olmaz. Uykuya daldığında ise bilinci en alt seviyeye iner. Bununla birlikte insan, yukarıdaki durumların t&uuml;m&uuml;nde yaşamaktadır. Şiiler b&uuml;t&uuml;n &ouml;l&uuml;lerin aynı seviyede olduklarını s&ouml;ylemiyorlar. Allah, onları kendisinin uygun g&ouml;rd&uuml;ğ&uuml; konumlarda tutar. &Ouml;yleki ister iyilerden olsun ister k&ouml;t&uuml;lerden kimileri yaşayanlar gibi hatta onlardan daha fazla bir bilin&ccedil; ve bilgiye sahipken, kimileride en azına bile sahip değillerdir. [4] Şehidlerin yaşadığı konuya bir sonraki b&ouml;l&uuml;mde ayrıca değineceğiz.</p>\r\n\r\n<p>\r\n	Buna g&ouml;re Allah Teala, doğal olarak &ouml;l&uuml;lerin diriltilmesi hakkında az bir şaşkınlığa d&uuml;şen kalbi imanla dolu kimseye kudretini g&ouml;stermek i&ccedil;in uzun s&uuml;reliğine d&uuml;nyayla irtibatını kesmeli, sonra bu irtibatı yeniden kurarak onun yakinini meada karşı &ccedil;oğaltmalıydı. Ancak bu olaya bakarak &lsquo;D&uuml;nyadan g&ouml;&ccedil;&uuml;p giden herkesin d&uuml;nyadan irtibatı kesilir.&rsquo; diye bir genelleme yapamayız. Aksine ileride de g&ouml;receğimiz gibi Allah bazı insanlara -şehidlere şehadetlerinden sonra vermesi gibi- bu g&uuml;c&uuml; vermiştir.</p>\r\n\r\n<p>\r\n	Ayrıca Allah s&ouml;z konusu ayette bile iki &ccedil;eşit tutum sergilemiştir. Yani tamamen eşit şartlar altında o şahısın eşeği bu s&uuml;re zarfında &ccedil;&uuml;r&uuml;m&uuml;ş ve geriye sadece kemikleri kalmışken yiyeceği bozulmamıştır.</p>\r\n\r\n<p>\r\n	Şimdi sizden soruyoruz: Acaba Allah, Peygamber (s.a.a) gibi birini vefatından sonra bile kendisiyle kulları arasında vasıta edemez mi? Nitekim d&uuml;nyadan g&ouml;&ccedil;meden &ouml;nce Allah&rsquo;la kulları arasında b&ouml;yle bir vasıtalık bir&ccedil;ok yerde vuku bulmuştur. [5] B&ouml;yle bir durum İslam akaidi ile tezat teşkil edebilir mi?</p>\r\n\r\n<p>\r\n	2-2)&nbsp; Bir insan fiziki varlığıyla topluma etki edebilir, insanlarla oturup kalkabilir, onları iyiliğe davet edip, k&ouml;t&uuml;l&uuml;kten sakındırabilir. Bazı kimselerin fiziki varlıklarının yanı sıra manevi varlıklarıda etkilidir. Bir&ccedil;ok Ehl-i S&uuml;nnet muhaddis ve m&uuml;fessirinin de naklettiği bir rivayette Peygamberimiz (s.a.a) kendi manevi huzuru hakkında ş&ouml;yle buyuruyor: &lsquo;Ben, ancak bir ayda ulaşılacak mesafede olan d&uuml;şmanlarıma galip geldim. Bunun nedeni, Allah&rsquo;ın onların kalbine saldığı korkudan dolayıdır.&rsquo; [6]</p>\r\n\r\n<p>\r\n	Peygamberlerin &ouml;l&uuml;m, yolculuk, hapse d&uuml;şme vb. gibi nedenlerden dolayı toplumla olan fiziki varlıklarının bağı kopmaktadır. Ama neye dayanarak b&ouml;yle şeylerin onların manevi bağlarını da kopardığını s&ouml;yleyebiliriz?</p>\r\n\r\n<p>\r\n	Maide suresinde Hz. İsa&rsquo;dan (a.s) nakledilen şey, Onun yalnızca fiziki varlığının sona erdiğini g&ouml;sterir. Oysa m&uuml;fessirlerin &ccedil;oğuna g&ouml;re bu irtibatın kesilmesi Onun &ouml;l&uuml;m&uuml;nden dolayı değildir. &Ccedil;&uuml;nk&uuml; M&uuml;sl&uuml;manların geneli İsa (a.s)&rsquo;ın yaşadığına ve ahir-i zamanda fiziki olarak yeniden d&ouml;neceğine inanmaktalar. [7] Bu esasa g&ouml;re Hz. İsa&rsquo;nın (a.s) s&ouml;yledikleri Onun manevi huzurunun olmadığı manasına gelmez. Sadece fiziki olarak etki ettiği şeylerde artık etki edemeyecek ve direkt olarak takip&ccedil;ilerinin batıl akidelerine engel olamayacaktır. Onun (a.s) Allah&rsquo;a: &lsquo;&Ouml;l&uuml;m&uuml;mden sonra takip&ccedil;ilerime yalnızca sen nezaret edeceksin&rsquo; diye arzetmesi manevi nezaretinin de son bulduğu manasına gelmez. O, insanın amellerine, melekler ve Peygamberlerin &ouml;tesinde ger&ccedil;ekte yalnızca Allah&rsquo;ın nezaret ettiğini kastediyor. Kur&rsquo;an&rsquo;da ki bir&ccedil;ok ayet bu ger&ccedil;eği ortaya koymaktadır. &Ouml;rneğin, Peygamberimizin (s.a.a) bazı eşlerini kınayarak eğer eziyetleri s&uuml;rerse Allah&rsquo;ın tek başına Onu destekleyeceği, Allah&rsquo;ın yanı sıra Cebrail, imanlı kişiler ve meleklerinde destekleyeceği, şeklindeki ayetlerde bu t&uuml;rdendir. [8] Nasıl ki ayetteki sınırlama gibi g&ouml;r&uuml;nen &lsquo;Allah&#39;tır onun yardımcısı&rsquo; ibaresi Cebrail&rsquo;in, meleklerin vs. velayet ve desteğini ge&ccedil;ersiz kılmıyorsa Maide suresinde ki &lsquo;Beni aldıktan sonra onların ne yaptıklarını sen g&ouml;rd&uuml;n&rsquo; ibaresi de Hz. İsa&rsquo;nın (a.s) manevi nezaretinin son bulduğuna delil olmayacaktır.</p>\r\n\r\n<p>\r\n	Yukarıda s&ouml;ylenenlerin yanı sıra şunuda unutmayın ki, Peygamberin zamanında yaşayan y&uuml;z binlerce M&uuml;sl&uuml;mandan &ccedil;ok azı direkt olarak Peygamberimizi g&ouml;rme, isteklerini bildirme ve şefaat dileme imkanına sahiptiler. Kaldı ki, Kur&rsquo;an-ı Kerim&rsquo;de o &ccedil;ok az sayıdaki kimselere de Peygambere (s.a.a) haddinden fazla rahatsızlık vermemeleri, Onu (s.a.a) normal yaşamından alıkoyacak şeyleri yapmamaları tavsiye edilmiştir. &Ccedil;&uuml;nk&uuml; b&ouml;yle şeyler Ona (s.a.a) sıkıntı vermekteydi; Onun da (s.a.a) hayası insanları etrafından dağıtmasına engel olmaktaydı. [9] Ama bir taraftan Kur&rsquo;an&rsquo;ın g&uuml;nah işlendikten sonra Peygambere (s.a.a) m&uuml;racaat edilmesini tavsiye etmesi, [10] diğer taraftan b&uuml;t&uuml;n M&uuml;sl&uuml;manların Peygamberin (s.a.a) vefatından sonra ve hayattayken bile M&uuml;sl&uuml;manların &ccedil;oğunun kendisiyle fiziki irtibatları olmadığı i&ccedil;in direkt istekte bulunamadıkları ger&ccedil;eği g&ouml;z &ouml;n&uuml;ne alındığında neredeyse M&uuml;sl&uuml;manların tamamına yakınının Peygamberle manevi bağının olmaması, Allah&rsquo;ın b&ouml;yle bir irtibatı herhangi bir şekilde sadece belli kişilerle, hatta iman ve itikatta başkalarına g&ouml;re daha zayıf olanlarla sınırlaması adil bir durum mudur? Şiiler, Masum İmamların &ouml;ğretilerinden yola &ccedil;ıkarak Onlarla şimdi bile b&ouml;yle bir irtibatı kurabileceklerine ve şefaatlerine nail olabileceklerine inanmakta, bu konunun Peygamberimizle (s.a.a) bile sınırlı olmadığını diğer velilerin, şehidlerin de amellerimizi g&ouml;rd&uuml;klerini s&ouml;ylemekteler. [11]</p>\r\n\r\n<p>\r\n	3-&nbsp;&nbsp;&nbsp;&nbsp; Her ne kadar bu alanda vahhabilerin ş&uuml;phelerine yeterli cevap verildiyse de konuyu tamamlamak ve sizin daha fazla mutmain olmanız i&ccedil;in şu anda bizimle d&uuml;nyada olmadıkları halde yaşayan kimselerin olduğunu s&ouml;yleyen birka&ccedil; ayeti getirip konuyu kapatacağız:</p>\r\n\r\n<p>\r\n	3-1)&nbsp; Allah Teala, Kur&rsquo;an&rsquo;da Peygamberimize (s.a.a) &lsquo;Senden &ouml;nce g&ouml;nderdiğimiz peygamberlerden sor: Rahmandan başka kulluk edilen mabutlar yarattık mı?&rsquo; [12] diye hitap etmektedir.</p>\r\n\r\n<p>\r\n	Şimdi soruyoruz: Peygamberimiz, bir şeyi ge&ccedil;mişte vefat eden peygamberlerden nasıl sorabilir? Ehli S&uuml;nnet m&uuml;fessirlerinin geneli Peygamberimizin bu soruyu mira&ccedil; gecesinde ge&ccedil;miş peygamberlerden sorduğuna inanmaktalar. [13]</p>\r\n\r\n<p>\r\n	Buna g&ouml;re onlar belli bir t&uuml;r yaşam şekline sahip oldukları i&ccedil;in Peygamberin (s.a.a) sorusuna cevap vermişlerdir. &Ouml;yleyse b&ouml;yle bir yaşam şekline şu anda bizim peygamberimizde neden sahip olmasın ki?</p>\r\n\r\n<p>\r\n	3-2)&nbsp; Allah bir ayette [14] Peygamberimize (s.a.a), Hz. Musa&rsquo;ın (a.s) kıssasını anlattıktan &lsquo;onunla g&ouml;r&uuml;şme yapmak&rsquo; hususunda ş&uuml;phe etmemesini buyurmaktadır. Kimi m&uuml;fessirler ayetteki zamirin Allah&rsquo;a ait olduğunu, &lsquo;Onunla g&ouml;r&uuml;şme&rsquo;nin &lsquo;Likaullah&rsquo; olduğunu s&ouml;ylemiş olsalar da, bir&ccedil;ok m&uuml;fessir ş&ouml;yle tefsir etmiştir: Allah Teala, Peygamberimize (s.a.a) vefatından &ouml;nce Musa&rsquo;yla (a.s) g&ouml;r&uuml;şeceği m&uuml;jdesini vermişti. Ardından mira&ccedil; gecesinde bu g&ouml;r&uuml;şme ger&ccedil;ekleşti. [15]</p>\r\n\r\n<p>\r\n	Hangi tefsirin doğru olduğu konusunu bir kenara bırakırsak hi&ccedil; bir Ehl-i S&uuml;nnet alimi Hz. Musa (a.s) vefat etmesine rağmen b&ouml;yle bir g&ouml;r&uuml;şmenin ger&ccedil;ekleştiğini reddetmemiştir.</p>\r\n\r\n<p>\r\n	Kur&rsquo;an-ı Kerim &ouml;l&uuml;lerle g&ouml;r&uuml;şme imkanı olduğunu s&ouml;ylediğine g&ouml;re kabirleri ziyaret etmek ve &ouml;l&uuml;lerle manevi bağ kurmak şirk ve bidat olabilir mi?</p>\r\n\r\n<p>\r\n	3-3)&nbsp; Kur&rsquo;an bir başka yerde imanlı bir kişinin d&uuml;nyadan g&ouml;&ccedil;er g&ouml;&ccedil;mez Allah&rsquo;ın &ouml;zel inayetine mazhar olduğunu ve ş&ouml;yle dediğini bildirir: &lsquo;Keşke kavmim Rabbimin beni bağışladığını ve y&uuml;ce derecelere ermişler arasına kattığını bilseydi?&rsquo; [16]</p>\r\n\r\n<p>\r\n	Bu s&ouml;z&uuml;n kıyamete ait olmadığı bellidir